‫ﻣﺤﺮﻣﺎت اﺳﺘﻬﺎن ﺑﻬﺎ ﻛﺜﻴﺮ ﻣﻦ اﻟﻨﺎس‬

‫ﺑﺳﻡ ﺍﻟﻠﻪ ﺍﻟﺭﺣﻣﻥ ﺍﻟﺭﺣﻳﻡ‬

‫ﻣﺣﺭﻣﺎﺕ ﺍﺳﺗﻬﺎﻥ ﺑﻬﺎ ﻛﺛﻳﺭ ﻣﻥ ﺍﻟﻧﺎﺱ‬
‫ﺍﻟﻣﻘﺩﻣﺔ‬

‫ﺇﻥ ﺍﻟﺣﻣ ﺩ ﻟﻠ ﻪ‪ ،‬ﻧﺣﻣ ﺩﻩ ﻭﻧﺳ ﺗﻌﻳﻧﻪ ﻭﻧﺳ ﺗﻐﻔﺭﻩ‪ ،‬ﻭﻧﻌ ﻭﺫ ﺑﺎﻟﻠ ﻪ ﻣ ﻥ ﺷ ﺭﻭﺭ ﺃﻧﻔﺳ ﻧﺎ‪ ،‬ﻭﻣ ﻥ ﺳ ﻳﺋﺎﺕ‬
‫ﺃﻋﻣﺎﻟﻧﺎ ﻣﻥ ﻳﻬﺩﻩ ﺍﻟﻠﻪ ﻓﻼ ﻣﺿ ﻝ ﻟ ﻪ‪ ،‬ﻭﻣ ﻥ ﻳﺿ ﻠﻝ ﻓ ﻼ ﻫ ﺎﺩﻱ ﻟ ﻪ‪ ،‬ﻭﺃﺷ ﻬﺩ ﺃﻥ ﻻ ﺇﻟ ﻪ ﺇﻻ ﺍﻟﻠ ﻪ ﻭﺣ ﺩﻩ ﻻ‬
‫ﺷﺭﻳﻙ ﻟﻪ ﻭﺃﺷﻬﺩ ﺃﻥ ﻣﺣﻣﺩﺍ ﻋﺑﺩﻩ ﻭﺭﺳﻭﻟﻪ‪.‬‬

‫ﺃﻣﺎ ﺑﻌﺩ‪:‬‬

‫ﻓﺈﻥ ﺍﻟﻠﻪ ﺳﺑﺣﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ ﻓﺭﺽ ﻓ ﺭﺍﺋﺽ ﻻ ﻳﺟ ﻭﺯ ﺗﺿ ﻳﻳﻌﻬﺎ‪ ،‬ﻭﺣ ﺩ ﺣ ﺩﻭﺩﺍ ﻻ ﻳﺟ ﻭﺯ ﺗﻌ ﺩﻳﻬﺎ‪،‬‬
‫ﻭﺣﺭﻡ ﺃﺷﻳﺎء ﻻ ﻳﺟﻭﺯ ﺍﻧﺗﻬﺎﻛﻬﺎ‪.‬‬

‫ﻭﻗﺩ ﻗﺎﻝ ﺍﻟﻧﺑﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻳﻪ ﻭﺳﻠﻡ )ﻣﺎ ﺃﺣﻝ ﺍﻟﻠﻪ ﻓﻲ ﻛﺗﺎﺑﻪ ﻓﻬﻭ ﺣﻼﻝ‪ ،‬ﻭﻣﺎ ﺣﺭﻡ ﻓﻬﻭ ﺣ ﺭﺍﻡ‬
‫ﻭﻣﺎ ﺳﻛﺕ ﻋﻧﻪ ﻓﻬﻭ ﻋﺎﻓﻳﺔ ﻓﺎﻗﺑﻠﻭﺍ ﻣﻥ ﺍﻟﻠﻪ ﺍﻟﻌﺎﻓﻳﺔ‪ ،‬ﻓﺈﻥ ﺍﻟﻠﻪ ﻟﻡ ﻳﻛﻥ ﻧﺳﻳﺎ ﺛﻡ ﺗ ﻼ ﻫ ﺫﻩ ﺍﻵﻳ ﺔ ]ﻭﻣ ﺎ ﻛ ﺎﻥ‬
‫ﺭﺑﻙ ﻧﺳﻳﺎ[‪] (.‬ﺭﻭﺍﻩ ﺍﻟﺣﺎﻛﻡ ‪ ٣٧٥/٢‬ﻭﺣﺳﻧﻪ ﺍﻷﻟﺑﺎﻧﻲ ﻓﻲ ﻏﺎﻳﺔ ﺍﻟﻣﺭﺍﻡ ﺹ‪[١٤ :‬‬

‫ﺳﻪُ { ﺍﻟﻁﻼﻕ‪ ١/‬ﻭﻗ ﺩ‬ ‫}ﻭ َﻣﻥ ﻳَﺗَﻌَ ﱠﺩ ُﺣﺩُﻭ َﺩ ﺍﻟﻠﱠ ِﻪ ﻓَﻘَ ْﺩ َ‬

‫ﻅﻠَ َﻡ ﻧَ ْﻔ َ‬ ‫ﻭﺍﻟﻣﺣﺭﻣﺎﺕ ﻫﻲ ﺣﺩﻭﺩ ﺍﻟﻠﻪ ﻋﺯ ﻭﺟﻝ َ‬
‫ﺹ ﺍﻟﻠّ ﻪَ َﻭ َﺭ ُ‬
‫ﺳ ﻭﻟَﻪُ َﻭﻳَﺗَﻌَ ﱠﺩ ُﺣ ﺩُﻭ َﺩﻩُ‬ ‫}ﻭ َﻣﻥ ﻳَ ْﻌ ِ‬
‫ﻫﺩﺩ ﺍﻟﻠﻪ ﻣﻥ ﻳﺗﻌﺩﻯ ﺣﺩﻭﺩﻩ ﻭﻳﻧﺗﻬﻙ ﺣﺭﻣﺎﺗﻪ ﻓﻘﺎﻝ ﺳﺑﺣﺎﻧﻪ‪َ :‬‬
‫ﻋﺫَ ٌ‬
‫ﺍﺏ ﱡﻣ ِﻬ ٌ‬
‫ﻳﻥ{ ﺳﻭﺭﺓ ﺍﻟﻧﺳﺎء‪١٤/‬‬ ‫ﻳُ ْﺩ ِﺧ ْﻠﻪُ ﻧ ً‬
‫َﺎﺭﺍ ﺧَﺎ ِﻟﺩًﺍ ﻓِﻳ َﻬﺎ َﻭﻟَﻪُ َ‬

‫ﻭﺍﺟﺗﻧﺎﺏ ﺍﻟﻣﺣﺭﻣﺎﺕ ﻭﺍﺟﺏ ﻟﻘﻭﻟﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻳﻪ ﻭﺳﻠﻡ )ﻣﺎ ﻧﻬﻳﺗﻛﻡ ﻋﻧﻪ ﻓﺎﺟﺗﻧﺑﻭﻩ ﻭﻣﺎ ﺃﻣﺭﺗﻛﻡ‬
‫ﺑﻪ ﻓﺎﻓﻌﻠﻭﺍ ﻣﻧﻪ ﻣﺎ ﺍﺳﺗﻁﻌﺗﻡ( ]ﺭﻭﺍﻩ ﻣﺳﻠﻡ‪ :‬ﻛﺗﺎﺏ ﺍﻟﻔﺿﺎﺋﻝ ﺣﺩﻳﺙ ﺭﻗﻡ ‪ ١٣٠‬ﻁ‪ .‬ﻋﺑﺩ ﺍﻟﺑﺎﻗﻲ[‬

‫ﻭﻣﻥ ﺍﻟﻣﺷﺎﻫﺩ ﺃﻥ ﺑﻌﺽ ﻣﺗﺑﻌﻲ ﺍﻟﻬ ﻭﻯ‪ ،‬ﺿ ﻌﻔﺎء ﺍﻟﻧﻔ ﻭﺱ‪ ،‬ﻗﻠﻳﻠ ﻲ ﺍﻟﻌﻠ ﻡ ﺇﺫﺍ ﺳ ﻣﻊ ﺑﺎﻟﻣﺣﺭﻣ ﺎﺕ‬
‫ﻣﺗﻭﺍﻟﻳﺔ ﻳﺗﺿﺟﺭ ﻭﻳﺗﺄﻓﻑ ﻭﻳﻘﻭﻝ‪ :‬ﻛﻝ ﺷﻲء ﺣﺭﺍﻡ‪ ،‬ﻣ ﺎ ﺗ ﺭﻛﺗﻡ ﺷ ﻳﺋﺎ ﺇﻻ ﺣﺭﻣﺗﻣ ﻭﻩ‪ ،‬ﺃﺳ ﺄﻣﺗﻣﻭﻧﺎ ﺣﻳﺎﺗﻧ ﺎ‪،‬‬
‫ﻭﺃﺿﺟﺭﺗﻡ ﻋﻳﺷﺗﻧﺎ‪ ،‬ﻭﺿﻳﻘﺗﻡ ﺻﺩﻭﺭﻧﺎ‪ ،‬ﻭﻣﺎ ﻋﻧﺩﻛﻡ ﺇﻻ ﺍﻟﺣﺭﺍﻡ ﻭﺍﻟﺗﺣﺭﻳﻡ‪ ،‬ﺍﻟﺩﻳﻥ ﻳﺳﺭ‪ ،‬ﻭﺍﻷﻣﺭ ﻭﺍﺳ ﻊ‪،‬‬
‫ﻭﺍﻟﻠﻪ ﻏﻔﻭﺭ ﺭﺣﻳﻡ‪.‬‬

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 ‫ﻣﺤﺮﻣﺎت اﺳﺘﻬﺎن ﺑﻬﺎ ﻛﺜﻴﺮ ﻣﻦ اﻟﻨﺎس‬

‫ﻭﻣﻧﺎﻗﺷﺔ ﻟﻬﺅﻻء ﻧﻘﻭﻝ‪:‬‬

‫ﺇﻥ ﺍﻟﻠﻪ ﺟﻝ ﻭﻋﻼ ﻳﺣﻛ ﻡ ﻣ ﺎ ﻳﺷ ﺎء ﻻ ﻣﻌﻘ ﺏ ﻟﺣﻛﻣ ﻪ ﻭﻫ ﻭ ﺍﻟﺣﻛ ﻳﻡ ﺍﻟﺧﺑﻳ ﺭ ﻓﻬ ﻭ ﻳﺣ ﻝ ﻣ ﺎ ﻳﺷ ﺎء‬

‫ﻭﻳﺣﺭﻡ ﻣﺎ ﻳﺷﺎء ﺳﺑﺣﺎﻧﻪ‪ ،‬ﻭﻣﻥ ﻗﻭﺍﻋﺩ ﻋﺑﻭﺩﻳﺗﻧﺎ ﻟﻠﻪ ﻋﺯ ﻭﺟﻝ ﺃﻥ ﻧﺭﺿﻰ ﺑﻣﺎ ﺣﻛﻡ ﻭﻧﺳﻠﻡ ﺗﺳﻠﻳﻣﺎ‪.‬‬

‫ﻭﺃﺣﻛﺎﻣ ﻪ ﺳ ﺑﺣﺎﻧﻪ ﺻ ﺎﺩﺭﺓ ﻋ ﻥ ﻋﻠﻣ ﻪ ﻭﺣﻛﻣﺗ ﻪ ﻭﻋﺩﻟ ﻪ ﻟﻳﺳ ﺕ ﻋﺑﺛ ﺎ ﻭﻻ ﻟﻌﺑ ﺎ ﻛﻣ ﺎ ﻗ ﺎﻝ ﺍﻟﻠ ﻪ‪:‬‬
‫ﺳ ِﻣﻳ ُﻊ ْﺍﻟﻌَ ِﻠﻳ ُﻡ{ ﺍﻷﻧﻌﺎﻡ‪١١٥/‬‬
‫ﻋ ْﺩﻻً ﻻﱠ ُﻣﺑَ ِ ّﺩ ِﻝ ِﻟ َﻛ ِﻠ َﻣﺎﺗِ ِﻪ َﻭ ُﻫ َﻭ ﺍﻟ ﱠ‬
‫ﺻ ْﺩﻗًﺎ َﻭ َ‬ ‫}ﻭﺗ َ ﱠﻣ ْ‬
‫ﺕ َﻛ ِﻠ َﻣﺕُ َﺭ ِﺑّ َﻙ ِ‬ ‫َ‬

‫}ﻭﻳ ُِﺣ ﱡﻝ ﻟَ ُﻬ ُﻡ‬

‫ﻭﻗﺩ ﺑ ﻳﻥ ﻟﻧ ﺎ ﻋ ﺯ ﻭﺟ ﻝ ﺍﻟﺿ ﺎﺑﻁ ﺍﻟ ﺫﻱ ﻋﻠﻳ ﻪ ﻣ ﺩﺍﺭ ﺍﻟﺣ ﻝ ﻭﺍﻟﺣﺭﻣ ﺔ ﻓﻘ ﺎﻝ ﺗﻌ ﺎﻟﻰ‪َ :‬‬
‫ﺙ { ﺍﻷﻋﺭﺍﻑ‪ ١٥٧/‬ﻓﺎﻟﻁﻳﺏ ﺣﻼﻝ ﻭﺍﻟﺧﺑﻳﺙ ﺣﺭﺍﻡ‪.‬‬ ‫ﻋﻠَ ْﻳ ِﻬ ُﻡ ْﺍﻟ َﺧﺑَﺂﺋِ َ‬
‫ﺕ َﻭﻳُ َﺣ ِ ّﺭ ُﻡ َ‬ ‫ﱠ‬
‫ﺍﻟﻁ ِﻳّﺑَﺎ ِ‬

‫ﻭﺍﻟﺗﺣﻠﻳﻝ ﻭﺍﻟﺗﺣﺭﻳﻡ ﺣﻖ ﻟﻠﻪ ﻭﺣﺩﻩ ﻓﻣ ﻥ ﺍﺩﻋ ﺎﻩ ﻟﻧﻔﺳ ﻪ ﺃﻭ ﺃﻗ ﺭ ﺑ ﻪ ﻟﻐﻳ ﺭﻩ ﻓﻬ ﻭ ﻛ ﺎﻓﺭ ﻛﻔ ﺭﺍ ﺃﻛﺑ ﺭ‬

‫ِﻳﻥ َﻣﺎ ﻟَ ْﻡ ﻳَﺄْﺫَﻥ ِﺑ ِﻪ ﺍﻟﻠﱠﻪُ{ ﺍﻟﺷﻭﺭﻯ‪٢١/‬‬
‫ﻋﻭﺍ ﻟَ ُﻬﻡ ِ ّﻣﻥَ ﺍﻟ ّﺩ ِ‬ ‫ﻣﺧﺭﺟﺎ ﻋﻥ ﺍﻟﻣﻠﺔ }ﺃ َ ْﻡ ﻟَ ُﻬ ْﻡ ُ‬
‫ﺷ َﺭ َﻛﺎء ﺷ ََﺭ ُ‬

‫ﺛﻡ ﺇﻧﻪ ﻻ ﻳﺟﻭﺯ ﻷﻱ ﺃﺣﺩ ﺃﻥ ﻳﺗﻛﻠﻡ ﻓﻲ ﺍﻟﺣﻼﻝ ﻭﺍﻟﺣﺭﺍﻡ ﺇﻻ ﺃﻫﻝ ﺍﻟﻌﻠﻡ ﺍﻟﻌﺎﻟﻣﻳﻥ ﺑﺎﻟﻛﺗﺎﺏ ﻭﺍﻟﺳﻧﺔ‬
‫ﻑ ﺃ َ ْﻟ ِﺳ ﻧَﺗ ُ ُﻛ ُﻡ‬ ‫}ﻭﻻَ ﺗَﻘُﻭﻟُ ﻭﺍْ ِﻟ َﻣ ﺎ ﺗ ِ‬
‫َﺻ ُ‬ ‫ﻭﻗﺩ ﻭﺭﺩ ﺍﻟﺗﺣﺫﻳﺭ ﺍﻟﺷﺩﻳﺩ ﻓﻳﻣﻥ ﻳﺣﻠﻝ ﻭﻳﺣﺭﻡ ﺩﻭﻥ ﻋﻠﻡ ﻓﻘ ﺎﻝ ﺗﻌ ﺎﻟﻰ‪َ :‬‬
‫ِﺏ { ﺳﻭﺭﺓ ﺍﻟﻧﺣﻝ‪١١٦/‬‬ ‫ﻋﻠَﻰ ﺍﻟﻠّ ِﻪ ْﺍﻟ َﻛﺫ َ‬ ‫ْﺍﻟ َﻛﺫ َ‬
‫ِﺏ َﻫ َﺫﺍ َﺣﻼَ ٌﻝ َﻭ َﻫ َﺫﺍ َﺣ َﺭﺍ ٌﻡ ِﻟّﺗ َ ْﻔﺗ َُﺭﻭﺍْ َ‬

‫ﻭﺍﻟﻣﺣﺭﻣﺎﺕ ﺍﻟﻣﻘﻁﻭﻉ ﺑﻬﺎ ﻣﺫﻛﻭﺭﺓ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﻭﻓﻲ ﺍﻟﺳ ﻧﺔ ﻛﻘﻭﻟ ﻪ ﺗﻌ ﺎﻟﻰ‪} :‬ﻗُ ْﻝ ﺗَﻌَ ﺎﻟَ ْﻭﺍْ ﺃَﺗْ ُﻝ َﻣ ﺎ‬
‫ﺇﻣﻼَ ٍ‬
‫ﻕ ﺍﻵﻳ ﺔ{ ﺳ ﻭﺭﺓ‬ ‫ﺷ ْﻳﺋًﺎ َﻭﺑِ ْﺎﻟ َﻭﺍ ِﻟ َﺩﻳ ِْﻥ ﺇِﺣْ َ‬
‫ﺳﺎﻧًﺎ َﻭﻻَ ﺗ َ ْﻘﺗُﻠُﻭﺍْ ﺃ َ ْﻭﻻَ َﺩ ُﻛﻡ ِ ّﻣ ْﻥ ْ‬ ‫ﻋﻠَ ْﻳ ُﻛ ْﻡ ﺃَﻻﱠ ﺗ ُ ْﺷ ِﺭ ُﻛﻭﺍْ ﺑِ ِﻪ َ‬
‫َﺣ ﱠﺭ َﻡ َﺭﺑﱡ ُﻛ ْﻡ َ‬
‫ﺍﻷﻧﻌﺎﻡ‪١٥١/‬‬

‫ﻭﻓﻲ ﺍﻟﺳﻧﺔ ﻛﺫﻟﻙ ﺫﻛﺭ ﻟﻛﺛﻳﺭ ﻣﻥ ﺍﻟﻣﺣﺭﻣﺎﺕ ﻛﻘﻭﻟﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻳ ﻪ ﻭﺳ ﻠﻡ )ﺇﻥ ﺍﻟﻠ ﻪ ﺣ ﺭﻡ ﺑﻳ ﻊ‬
‫ﺍﻟﺧﻣﺭ ﻭﺍﻟﻣﻳﺗﺔ ﻭﺍﻟﺧﻧﺯﻳﺭ ﻭﺍﻷﺻﻧﺎﻡ‪] .‬ﺭﻭﺍﻩ ﺃﺑﻭﺩﺍﻭﺩ ‪ ٣٤٨٦‬ﻭﻫﻭ ﻓﻲ ﺻﺣﻳﺢ ﺃﺑﻲ ﺩﺍﻭﺩ ‪[٩٧٧‬‬

‫ﻭﻗﻭﻟﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻳﻪ ﻭﺳﻠﻡ‪) :‬ﺇﻥ ﺍﻟﻠﻪ ﺇﺫﺍ ﺣﺭﻡ ﺷﻳﺋﺎ ﺣﺭﻡ ﺛﻣﻧﻪ(‪] .‬ﺭﻭﺍﻩ ﺍﻟﺩﺍﺭﻗﻁﻧﻲ ‪ ٧/٣‬ﻭﻫﻭ‬
‫ﺣﺩﻳﺙ ﺻﺣﻳﺢ[‬

‫ﻭﻗﺩ ﻳﺄﺗﻲ ﻓﻲ ﺑﻌ ﺽ ﺍﻟﻧﺻ ﻭﺹ ﺫﻛ ﺭ ﻣﺣﺭﻣ ﺎﺕ ﻣﺧﺗﺻ ﺔ ﺑﻧ ﻭﻉ ﻣ ﻥ ﺍﻷﻧ ﻭﺍﻉ ﻣﺛﻠﻣ ﺎ ﺫﻛ ﺭ ﺍﻟﻠ ﻪ‬

‫ﻋﻠَ ْﻳ ُﻛ ُﻡ ْﺍﻟ َﻣ ْﻳﺗ َ ﺔُ َﻭ ْﺍﻟ ﱠﺩ ُﻡ َﻭﻟَﺣْ ُﻡ ْﺍﻟ ِﺧ ْﻧ ِﺯﻳ ِﺭ َﻭ َﻣ ﺎ ﺃ ُ ِﻫ ﱠﻝ ِﻟﻐَ ْﻳ ِﺭ ﺍﻟﻠّ ِﻪ ﺑِ ِﻪ‬ ‫ﺍﻟﻣﺣﺭﻣﺎﺕ ﻓﻲ ﺍﻟﻣﻁﺎﻋﻡ ﻓﻘﺎﻝ‪ُ } :‬ﺣ ِ ّﺭ َﻣ ْ‬
‫ﺕ َ‬
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 ‫ﻣﺤﺮﻣﺎت اﺳﺘﻬﺎن ﺑﻬﺎ ﻛﺜﻴﺮ ﻣﻦ اﻟﻨﺎس‬

‫َﻭ ْﺍﻟ ُﻣ ْﻧ َﺧﻧِﻘَﺔُ َﻭ ْﺍﻟ َﻣ ْﻭﻗُﻭﺫَﺓ ُ َﻭ ْﺍﻟ ُﻣﺗ ََﺭ ِ ّﺩﻳَﺔُ َﻭﺍﻟﻧﱠ ِﻁﻳ َﺣﺔُ ‪ ..‬ﺍﻵﻳﺔ{ ﺍﻟﻣﺎﺋﺩﺓ‪٣/‬‬

‫ﻋﻠَ ْﻳ ُﻛ ْﻡ ﺃ ُ ﱠﻣ َﻬ ﺎﺗ ُ ُﻛ ْﻡ َﻭﺑَﻧَ ﺎﺗ ُ ُﻛ ْﻡ َﻭﺃ َ َﺧ َﻭﺍﺗ ُ ُﻛ ْﻡ‬

‫ﺕ َ‬ ‫ﻭﺫﻛ ﺭ ﺳ ﺑﺣﺎﻧﻪ ﺍﻟﻣﺣﺭﻣ ﺎﺕ ﻓ ﻲ ﺍﻟﻧﻛ ﺎﺡ ﻓﻘ ﺎﻝ‪ُ } :‬ﺣ ِ ّﺭ َﻣ ْ‬
‫ﻋ ِﺔ‪..‬‬ ‫ﺿﺎ َ‬‫ﺍﻟﺭ َ‬ ‫ﺿ ْﻌﻧَ ُﻛ ْﻡ َﻭﺃَﺧ ََﻭﺍﺗ ُ ُﻛﻡ ِ ّﻣﻥَ ﱠ‬ ‫ﺕ َﻭﺃ ُ ﱠﻣ َﻬﺎﺗ ُ ُﻛ ُﻡ ﺍﻟﻼﱠﺗِﻲ ﺃ َ ْﺭ َ‬
‫ﺥ َﻭﺑَﻧَﺎﺕُ ﺍﻷ ُ ْﺧ ِ‬
‫ﻋ ﱠﻣﺎﺗ ُ ُﻛ ْﻡ َﻭﺧَﺎﻻَﺗ ُ ُﻛ ْﻡ َﻭﺑَﻧَﺎﺕُ ﺍﻷ َ ِ‬
‫َﻭ َ‬
‫ﺍﻵﻳﺔ{ ﺍﻟﻧﺳﺎء‪٢٣/‬‬

‫ﻭﺫﻛﺭ ﺃﻳﺿﺎ ﺍﻟﻣﺣﺭﻣﺎﺕ ﻣﻥ ﺍﻟﻣﻛﺎﺳﺏ ﻓﻘﺎﻝ ﻋﺯ ﻭﺟﻝ‪) :‬ﻭﺃﺣﻝ ﺍﻟﻠﻪ ﺍﻟﺑﻳﻊ ﻭﺣﺭﻡ ﺍﻟﺭﺑ ﺎ‪ ..‬ﺍﻵﻳ ﺔ(‬
‫ﺍﻟﺑﻘﺭﺓ‪٢٧٥/‬‬

‫ﺛﻡ ﺇﻥ ﺍﻟﻠﻪ ﺍﻟﺭﺣﻳﻡ ﺑﻌﺑﺎﺩﻩ ﻗﺩ ﺃﺣﻝ ﻟﻧﺎ ﻣﻥ ﺍﻟﻁﻳﺑﺎﺕ ﻣﺎﻻ ﻳﺣﺻﻰ ﻛﺛﺭﺓ ﻭﺗﻧﻭﻋﺎ ﻭﻟﺫﻟﻙ ﻟﻡ ﻳﻔﺻ ﻝ‬
‫ﺍﻟﻣﺑﺎﺣﺎﺕ ﻷﻧﻬﺎ ﻛﺛﻳﺭﺓ ﻻ ﺗﺣﺻﺭ ﻭﺇﻧﻣﺎ ﻓﺻﻝ ﺍﻟﻣﺣﺭﻣ ﺎﺕ ﻻﻧﺣﺻ ﺎﺭﻫﺎ ﻭﺣﺗ ﻰ ﻧﻌﺭﻓﻬ ﺎ ﻓﻧﺟﺗﻧﺑﻬ ﺎ ﻓﻘ ﺎﻝ‬
‫ﺿ ُ‬
‫ﻁ ِﺭ ْﺭﺗ ُ ْﻡ ِﺇﻟَ ْﻳ ِﻪ { ﺍﻷﻧﻌﺎﻡ‪١١٩/‬‬ ‫ﻋﻠَ ْﻳ ُﻛ ْﻡ ِﺇﻻﱠ َﻣﺎ ﺍ ْ‬
‫ﺻ َﻝ ﻟَ ُﻛﻡ ﱠﻣﺎ َﺣ ﱠﺭ َﻡ َ‬
‫}ﻭﻗَ ْﺩ ﻓَ ﱠ‬
‫ﻋﺯ ﻭﺟﻝ‪َ :‬‬

‫ﺽ‬ ‫ﺃﻣﺎ ﺍﻟﺣﻼﻝ ﻓﺄﺑﺎﺣﻪ ﻋﻠﻰ ﻭﺟﻪ ﺍﻹﺟﻣﺎﻝ ﻣﺎﺩﺍﻡ ﻁﻳﺑﺎ ﻓﻘﺎﻝ‪} :‬ﻳَﺎ ﺃَﻳﱡ َﻬﺎ ﺍﻟﻧﱠ ُ‬
‫ﺎﺱ ُﻛﻠُﻭﺍْ ِﻣ ﱠﻣ ﺎ ﻓِ ﻲ ﺍﻷ َ ْﺭ ِ‬
‫ﻳﻥ{ ﺍﻟﺑﻘﺭﺓ‪ ١٦٨/‬ﻓﻛﺎﻥ ﻣﻥ ﺭﺣﻣﺗﻪ ﺃﻥ ﺟﻌ ﻝ‬ ‫ﺎﻥ ِﺇﻧﱠﻪُ ﻟَ ُﻛ ْﻡ َ‬
‫ﻋﺩ ﱞُﻭ ﱡﻣ ِﺑ ٌ‬ ‫ﻁ ِ‬‫ﺷ ْﻳ َ‬
‫ﺕ ﺍﻟ ﱠ‬ ‫ﻁ ِﻳّﺑﺎ ً َﻭﻻَ ﺗَﺗ ﱠ ِﺑﻌُﻭﺍْ ُﺧ ُ‬
‫ﻁ َﻭﺍ ِ‬ ‫َﺣﻼَﻻً َ‬
‫ﺍﻷﺻﻝ ﻓﻲ ﺍﻷﺷﻳﺎء ﺍﻹﺑﺎﺣﺔ ﺣﺗﻰ ﻳﺩﻝ ﺍﻟﺩﻟﻳﻝ ﻋﻠ ﻰ ﺍﻟﺗﺣ ﺭﻳﻡ‪ ،‬ﻭﻫ ﺫﺍ ﻣ ﻥ ﻛﺭﻣ ﻪ ﺳ ﺑﺣﺎﻧﻪ ﻭﺗﻌ ﺎﻟﻰ ﻭﻣ ﻥ‬
‫ﺗﻭﺳﻌﺗﻪ ﻋﻠﻰ ﻋﺑﺎﺩﻩ ﻓﻌﻠﻳﻧﺎ ﺍﻟﻁﺎﻋﺔ ﻭﺍﻟﺣﻣﺩ ﻭﺍﻟﺷﻛﺭ‪.‬‬

‫ﻭﺑﻌ ﺽ ﺍﻟﻧ ﺎﺱ ﺇﺫﺍ ﺭﺃﻭﺍ ﺍﻟﺣ ﺭﺍﻡ ﻣﻌ ﺩﺩﺍ ﻋﻠ ﻳﻬﻡ ﻭﻣﻔﺻ ﻼ ﺿ ﺎﻗﺕ ﺃﻧﻔﺳ ﻬﻡ ﺫﺭﻋ ﺎ ﺑﺎﻷﺣﻛ ﺎﻡ‬
‫ﺍﻟﺷﺭﻋﻳﺔ ﻭﻫﺫﺍ ﻣﻥ ﺿﻌﻑ ﺇﻳﻣﺎﻧﻬﻡ ﻭﻗﻠﺔ ﻓﻘﻬﻬﻡ ﻓﻲ ﺍﻟﺷﺭﻳﻌﺔ ﻓﻬﻝ ﻳﺭﻳﺩ ﻫﺅﻻء ﻳﺎ ﺗﺭﻯ ﺃﻥ ﻳﻌ ﺩﺩ ﻋﻠ ﻳﻬﻡ‬
‫ﺃﺻﻧﺎﻑ ﺍﻟﺣﻼﻝ ﺣﺗﻰ ﻳﻘﺗﻧﻌ ﻭﺍ ﺑ ﺄﻥ ﺍﻟ ﺩﻳﻥ ﻳﺳ ﺭ ؟ ﻭﻫ ﻝ ﻳﺭﻳ ﺩﻭﻥ ﺃﻥ ﺗﺳ ﺭﺩ ﻟﻬ ﻡ ﺃﻧ ﻭﺍﻉ ﺍﻟﻁﻳﺑ ﺎﺕ ﺣﺗ ﻰ‬
‫ﻳﻁﻣﺋﻧﻭﺍ ﺃﻥ ﺍﻟﺷﺭﻳﻌﺔ ﻻ ﺗﻛﺩﺭ ﻋﻠﻳﻬﻡ ﻋﻳﺷﻬﻡ ؟‬

‫ﻫ ﻝ ﻳﺭﻳ ﺩﻭﻥ ﺃﻥ ﻳﻘ ﺎﻝ ﺑ ﺄﻥ ﺍﻟﻠﺣ ﻭﻡ ﺍﻟﻣ ﺫﻛﺎﺓ ﻣ ﻥ ﺍﻹﺑ ﻝ ﻭﺍﻟﺑﻘ ﺭ ﻭﺍﻟﻐ ﻧﻡ ﻭﺍﻷﺭﺍﻧ ﺏ ﻭﺍﻟﻐ ﺯﻻﻥ‬
‫ﻭﺍﻟﻭﻋﻭﻝ ﻭﺍﻟﺩﺟﺎﺝ ﻭﺍﻟﺣﻣﺎﻡ ﻭﺍﻟﺑﻁ ﻭﺍﻟﻭﺯ ﻭﺍﻟﻧﻌﺎﻡ ﺣﻼﻝ ﻭﺃﻥ ﻣﻳﺗﺔ ﺍﻟﺟﺭﺍﺩ ﻭﺍﻟﺳﻣﻙ ﺣﻼﻝ ؟‪.‬‬

‫ﻭﺃﻥ ﺍﻟﺧﺿﺭﺍﻭﺍﺕ ﻭﺍﻟﺑﻘﻭﻝ ﻭﺍﻟﻔﻭﺍﻛﻪ ﻭﺳﺎﺋﺭ ﺍﻟﺣﺑﻭﺏ ﻭﺍﻟﺛﻣﺎﺭ ﺍﻟﻧﺎﻓﻌﺔ ﺣﻼﻝ‬

‫ﻭﺃﻥ ﺍﻟﻣﺎء ﻭﺍﻟﻠﺑﻥ ﻭﺍﻟﻌﺳﻝ ﻭﺍﻟﺯﻳﺕ ﻭﺍﻟﺧﻝ ﺣﻼﻝ‬

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 ‫ﻣﺤﺮﻣﺎت اﺳﺘﻬﺎن ﺑﻬﺎ ﻛﺜﻴﺮ ﻣﻦ اﻟﻨﺎس‬

‫ﻭﺃﻥ ﺍﻟﻣﻠﺢ ﻭﺍﻟﺗﻭﺍﺑﻝ ﻭﺍﻟﺑﻬﺎﺭﺍﺕ ﺣﻼﻝ‬

‫ﻭﺃﻥ ﺍﺳﺗﺧﺩﺍﻡ ﺍﻟﺧﺷﺏ ﻭﺍﻟﺣﺩﻳﺩ ﻭﺍﻟﺭﻣﻝ ﻭﺍﻟﺣﺻﻰ ﻭﺍﻟﺑﻼﺳﺗﻳﻙ ﻭﺍﻟﺯﺟﺎﺝ ﻭﺍﻟﻣﻁﺎﻁ ﺣﻼﻝ‬

‫ﻭﺃﻥ ﺭﻛﻭﺏ ﺍﻟﺩﻭﺍﺏ ﻭﺍﻟﺳﻳﺎﺭﺍﺕ ﻭﺍﻟﻘﻁﺎﺭﺍﺕ ﻭﺍﻟﺳﻔﻥ ﻭﺍﻟﻁﺎﺋﺭﺍﺕ ﺣﻼﻝ‬

‫ﻭﺃﻥ ﺍﺳ ﺗﻌﻣﺎﻝ ﺍﻟﻣﻛﻳﻔ ﺎﺕ ﻭﺍﻟﺛﻼﺟ ﺎﺕ ﻭﺍﻟﻐﺳ ﺎﻻﺕ ﻭﺍﻟﻧﺷ ﺎﻓﺎﺕ ﻭﺍﻟﻁﺎﺣﻭﻧ ﺎﺕ ﻭﺍﻟﻌﺟﺎﻧ ﺎﺕ‬
‫ﻭﺍﻟﻔﺭﺍﻣﺎﺕ ﻭﺍﻟﻣﻌﺎﺻﺭ ﻭﺳﺎﺋﺭ ﺃﺩﻭﺍﺕ ﺍﻟﻁﺏ ﻭﺍﻟﻬﻧﺩﺳﺔ ﻭﺍﻟﺣﺳﺎﺏ ﻭﺍﻟﺭﺻﺩ ﻭﺍﻟﻔﻠﻙ ﻭﺍﻟﺑﻧﺎء ﻭﺍﺳﺗﺧﺭﺍﺝ‬
‫ﺍﻟﻣﻳﺎﻩ ﻭﺍﻟﻧﻔﻁ ﻭﺍﻟﻣﻌﺎﺩﻥ ﻭﺍﻟﺗﻧﻘﻳﺔ ﻭﺍﻟﺗﺣﻠﻳﺔ ﻭﺍﻟﻁﺑﺎﻋﺔ ﻭﺍﻟﺣﺎﺳﺑﺎﺕ ﺍﻵﻟﻳﺔ ﺣﻼﻝ‬

‫ﻭﺃﻥ ﻟﺑﺱ ﺍﻟﻘﻁﻥ ﻭﺍﻟﻛﺗﺎﻥ ﻭﺍﻟﺻﻭﻑ ﻭﺍﻟﻭﺑﺭ ﻭﺍﻟﺷ ﻌﺭ ﻭﺍﻟﺟﻠ ﻭﺩ ﺍﻟﻣﺑﺎﺣ ﺔ ﻭﺍﻟﻧ ﺎﻳﻠﻭﻥ ﻭﺍﻟﺑﻭﻟﻳﺳ ﺗﺭ‬
‫ﺣﻼﻝ‬

‫ﻭﺃﻥ ﺍﻷﺻﻝ ﻓﻲ ﺍﻟﻧﻛﺎﺡ ﻭﺍﻟﺑﻳﻊ ﻭﺍﻟﺷ ﺭﺍء ﻭﺍﻟﻛﻔﺎﻟ ﺔ ﻭﺍﻟﺣﻭﺍﻟ ﺔ ﻭﺍﻹﺟ ﺎﺭﺓ ﻭﺍﻟﻣﻬ ﻥ ﻭﺍﻟﺣ ﺭﻑ ﻣ ﻥ‬
‫ﺍﻟﻧﺟﺎﺭﺓ ﻭﺍﻟﺣﺩﺍﺩﺓ ﻭﺇﺻﻼﺡ ﺍﻵﻻﺕ ﻭﺭﻋﻲ ﺍﻟﻐﻧﻡ ﺣﻼﻝ‬

‫ﻭﻫﻝ ﻳﻣﻛﻥ ﻳﺎ ﺗﺭﻯ ﺃﻥ ﻳﻧﺗﻬﻲ ﺑﻧﺎ ﺍﻟﻣﻘﺎﻡ ﺇﺫﺍ ﺃﺭﺩﻧﺎ ﺍﻟﻣﻭﺍﺻﻠﺔ ﻓﻲ ﺍﻟﻌﺩ ﻭﺍﻟﺳﺭﺩ ﻓﻣﺎ ﻟﻬﺅﻻء ﺍﻟﻘﻭﻡ‬
‫ﻻ ﻳﻛﺎﺩﻭﻥ ﻳﻔﻘﻬﻭﻥ ﺣﺩﻳﺛﺎ ؟‬

‫ﺃﻣﺎ ﺍﺣﺗﺟﺎﺟﻬﻡ ﺑﺄﻥ ﺍﻟﺩﻳﻥ ﻳﺳﺭ ﻓﻬﻭ ﺣﻖ ﺃﺭﻳﺩ ﺑﻪ ﺑﺎﻁﻝ ﻓﺈﻥ ﻣﻔﻬ ﻭﻡ ﺍﻟﻳﺳ ﺭ ﻓ ﻲ ﻫ ﺫﺍ ﺍﻟ ﺩﻳﻥ ﻟ ﻳﺱ‬
‫ﺑﺣﺳ ﺏ ﺃﻫ ﻭﺍء ﺍﻟﻧ ﺎﺱ ﻭﺁﺭﺍﺋﻬ ﻡ ﻭﺇﻧﻣ ﺎ ﺑﺣﺳ ﺏ ﻣ ﺎ ﺟ ﺎءﺕ ﺑ ﻪ ﺍﻟﺷ ﺭﻳﻌﺔ ﻓ ﺎﻟﻔﺭﻕ ﻋﻅ ﻳﻡ ﺑ ﻳﻥ ﺍﻧﺗﻬ ﺎﻙ‬
‫ﺍﻟﻣﺣﺭﻣﺎﺕ ﺑﺎﻻﺣﺗﺟﺎﺝ ﺍﻟﺑﺎﻁﻝ ﺑﺄﻥ ﺍﻟﺩﻳﻥ ﻳﺳﺭ ـ ﻭﻫﻭ ﻳﺳﺭ ﻭﻻﺷﻙ ـ ﻭﺑﻳﻥ ﺍﻷﺧ ﺫ ﺑ ﺎﻟﺭﺧﺹ ﺍﻟﺷ ﺭﻋﻳﺔ‬
‫ﻛﺎﻟﺟﻣﻊ ﻭﺍﻟﻘﺻﺭ ﻭﺍﻟﻔﻁﺭ ﻓﻲ ﺍﻟﺳﻔﺭ‪ ،‬ﻭﺍﻟﻣﺳﺢ ﻋﻠﻰ ﺍﻟﺧﻔﻳﻥ ﻭﺍﻟﺟ ﻭﺭﺑﻳﻥ ﻟﻠﻣﻘ ﻳﻡ ﻳﻭﻣ ﺎ ﺑﻠﻳﻠﺗ ﻪ ﻭﻟﻠﻣﺳ ﺎﻓﺭ‬
‫ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﺑﻠﻳﺎﻟﻳﻬﻥ‪ ،‬ﻭﺍﻟﺗﻳﻣﻡ ﻋﻧﺩ ﺍﻟﺧﻭﻑ ﻣﻥ ﺍﺳﺗﻌﻣﺎﻝ ﺍﻟﻣﺎء ﻭﺟﻣﻊ ﺍﻟﺻﻼﺗﻳﻥ ﻟﻠﻣﺭﻳﺽ ﻭﺣ ﻳﻥ ﻧ ﺯﻭﻝ‬
‫ﺍﻟﻣﻁﺭ‪ ،‬ﻭﺇﺑﺎﺣﺔ ﺍﻟﻧﻅﺭ ﺇﻟﻰ ﺍﻟﻣﺭﺃﺓ ﺍﻷﺟﻧﺑﻳﺔ ﻟﻠﺧﺎﻁﺏ‪ ،‬ﻭﺍﻟﺗﺧﻳﻳﺭ ﻓﻲ ﻛﻔﺎﺭﺓ ﺍﻟﻳﻣﻳﻥ ﺑﻳﻥ ﺍﻟﻌﺗﻖ ﻭﺍﻹﻁﻌﺎﻡ‬
‫ﻭﺍﻟﻛﺳﻭﺓ‪ ،‬ﻭﺃﻛﻝ ﺍﻟﻣﻳﺗﺔ ﻋﻧﺩ ﺍﻻﺿﻁﺭﺍﺭ ﻭﻏﻳﺭ ﺫﻟﻙ ﻣﻥ ﺍﻟﺭﺧﺹ ﻭﺍﻟﺗﺧﻔﻳﻔﺎﺕ ﺍﻟﺷﺭﻋﻳﺔ‪.‬‬

‫ﻭﺑﺎﻹﺿﺎﻓﺔ ﻟﻣﺎ ﺗﻘﺩﻡ ﻓﻳﻧﺑﻐﻲ ﺃﻥ ﻳﻌﻠﻡ ﺍﻟﻣﺳ ﻠﻡ ﺑ ﺄﻥ ﻓ ﻲ ﺗﺣ ﺭﻳﻡ ﺍﻟﻣﺣﺭﻣ ﺎﺕ ﺣﻛﻣ ﺎ ﻣﻧﻬ ﺎ‪ :‬ﺃﻥ ﺍﻟﻠ ﻪ‬
‫ﻳﺑﺗﻠﻲ ﻋﺑﺎﺩﻩ ﺑﻬﺫﻩ ﺍﻟﻣﺣﺭﻣﺎﺕ ﻓﻳﻧﻅﺭ ﻛﻳﻑ ﻳﻌﻣﻠﻭﻥ ﻭﻣ ﻥ ﺃﺳ ﺑﺎﺏ ﺗﻣﻳ ﺯ ﺃﻫ ﻝ ﺍﻟﺟﻧ ﺔ ﻋ ﻥ ﺃﻫ ﻝ ﺍﻟﻧ ﺎﺭ ﺃﻥ‬

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 ‫ﻣﺤﺮﻣﺎت اﺳﺘﻬﺎن ﺑﻬﺎ ﻛﺜﻴﺮ ﻣﻦ اﻟﻨﺎس‬

‫ﺃﻫﻝ ﺍﻟﻧﺎﺭ ﻗﺩ ﺍﻧﻐﻣﺳﻭﺍ ﻓﻲ ﺍﻟﺷ ﻬﻭﺍﺕ ﺍﻟﺗ ﻲ ﺣﻔ ﺕ ﺑﻬ ﺎ ﺍﻟﻧ ﺎﺭ ﻭﺃﻫ ﻝ ﺍﻟﺟﻧ ﺔ ﺻ ﺑﺭﻭﺍ ﻋﻠ ﻰ ﺍﻟﻣﻛ ﺎﺭﻩ ﺍﻟﺗ ﻲ‬
‫ﺣﻔﺕ ﺑﻬﺎ ﺍﻟﺟﻧﺔ‪ ،‬ﻭﻟﻭﻻ ﻫﺫﺍ ﺍﻻﺑﺗﻼء ﻣﺎ ﺗﺑﻳﻥ ﺍﻟﻌﺎﺻﻲ ﻣﻥ ﺍﻟﻣﻁﻳﻊ‪ .‬ﻭﺃﻫﻝ ﺍﻹﻳﻣﺎﻥ ﻳﻧﻅﺭﻭﻥ ﺇﻟﻰ ﻣﺷ ﻘﺔ‬
‫ﺍﻟﺗﻛﻠﻳ ﻑ ﺑﻌ ﻳﻥ ﺍﺣﺗﺳ ﺎﺏ ﺍﻷﺟ ﺭ ﻭﺍﻣﺗﺛ ﺎﻝ ﺃﻣ ﺭ ﺍﻟﻠ ﻪ ﻟﻧﻳ ﻝ ﺭﺿ ﺎﻩ ﻓﺗﻬ ﻭﻥ ﻋﻠ ﻳﻬﻡ ﺍﻟﻣﺷ ﻘﺔ ﻭﺃﻫ ﻝ ﺍﻟﻧﻔ ﺎﻕ‬
‫ﻳﻧﻅﺭﻭﻥ ﺇﻟﻰ ﻣﺷﻘﺔ ﺍﻟﺗﻛﻠﻳﻑ ﺑﻌ ﻳﻥ ﺍﻷﻟ ﻡ ﻭﺍﻟﺗﻭﺟ ﻊ ﻭﺍﻟﺣﺭﻣ ﺎﻥ ﻓﺗﻛ ﻭﻥ ﺍﻟﻭﻁ ﺄﺓ ﻋﻠ ﻳﻬﻡ ﺷ ﺩﻳﺩﺓ ﻭﺍﻟﻁﺎﻋ ﺔ‬
‫ﻋﺳﻳﺭﺓ‪.‬‬

‫ﻭﺑﺗﺭﻙ ﺍﻟﻣﺣﺭﻣﺎﺕ ﻳﺫﻭﻕ ﺍﻟﻣﻁﻳﻊ ﺣﻼﻭﺓ‪ :‬ﻣﻥ ﺗﺭﻙ ﺷﻳﺋﺎ ﻟﻠﻪ ﻋﻭﺿﻪ ﺍﻟﻠﻪ ﺧﻳﺭﺍ ﻣﻧ ﻪ ﻭﻳﺟ ﺩ ﻟ ﺫﺓ‬
‫ﺍﻹﻳﻣﺎﻥ ﻓﻲ ﻗﻠﺑﻪ‪.‬‬

‫ﻭﻓﻲ ﻫﺫﻩ ﺍﻟﺭﺳﺎﻟﺔ ﻳﺟﺩ ﺍﻟﻘﺎﺭﺉ ﺍﻟﻛﺭﻳﻡ ﻋﺩﺩﺍ ﻣﻥ ﺍﻟﻣﺣﺭﻣﺎﺕ ﺍﻟﺗ ﻲ ﺛﺑ ﺕ ﺗﺣﺭﻳﻣﻬ ﺎ ﻓ ﻲ ﺍﻟﺷ ﺭﻳﻌﺔ‬
‫ﻣﻊ ﺑﻳﺎﻥ ﺃﺩﻟﺔ ﺍﻟﺗﺣﺭﻳﻡ ﻣﻥ ﺍﻟﻛﺗﺎﺏ ﻭﺍﻟﺳﻧﺔ ]ﻭﻗ ﺩ ﺻ ﻧﻑ ﺑﻌ ﺽ ﺍﻟﻌﻠﻣ ﺎء ﻓ ﻲ ﺍﻟﻣﺣﺭﻣ ﺎﺕ ﺃﻭ ﻓ ﻲ ﺑﻌ ﺽ‬
‫ﺃﻧﻭﺍﻋﻬ ﺎ ﻛﺎﻟﻛﺑ ﺎﺋﺭ ﻭﻣ ﻥ ﺍﻟﻛﺗ ﺏ ﺍﻟﺟﻳ ﺩﺓ ﻓ ﻲ ﻣﻭﺿ ﻭﻉ ﺍﻟﻣﺣﺭﻣ ﺎﺕ ﻛﺗ ﺎﺏ ﺗﻧﺑﻳ ﻪ ﺍﻟﻐ ﺎﻓﻠﻳﻥ ﻋ ﻥ ﺃﻋﻣ ﺎﻝ‬
‫ﺍﻟﺟﺎﻫﻠﻳﻥ ﻻﺑﻥ ﺍﻟﻧﺣﺎﺱ ﺍﻟﺩﻣﺷﻘﻲ ﺭﺣﻣﻪ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ[‪ ،‬ﻭﻫﺫﻩ ﺍﻟﻣﺣﻅﻭﺭﺍﺕ ﻣﻣﺎ ﺷﺎﻉ ﻓﻌﻠﻬﺎ ﻭﻋﻡ ﺍﺭﺗﻛﺎﺑﻬﺎ‬
‫ﺑﻳﻥ ﻛﺛﻳﺭ ﻣﻥ ﺍﻟﻣﺳ ﻠﻣﻳﻥ‪ ،‬ﻭﻗ ﺩ ﺃﺭﺩﺕ ﺑ ﺫﻛﺭﻫﺎ ﺍﻟﺗﺑﻳ ﺎﻥ ﻭﺍﻟﻧﺻ ﺢ‪ ،‬ﺃﺳ ﺄﻝ ﺍﻟﻠ ﻪ ﻟ ﻲ ﻭﻹﺧ ﻭﺍﻧﻲ ﺍﻟﻣﺳ ﻠﻣﻳﻥ‬
‫ﺍﻟﻬﺩﺍﻳﺔ ﻭﺍﻟﺗﻭﻓﻳﻖ ﻭﺍﻟﻭﻗﻭﻑ ﻋﻧ ﺩ ﺣ ﺩﻭﺩﻩ ﺳ ﺑﺣﺎﻧﻪ ﻭﺃﻥ ﻳﺟﻧﺑﻧ ﺎ ﺍﻟﻣﺣﺭﻣ ﺎﺕ ﻭﻳﻘﻳﻧ ﺎ ﺍﻟﺳ ﻳﺋﺎﺕ ﻭﺍﻟﻠ ﻪ ﺧﻳ ﺭ‬
‫ﺣﺎﻓﻅﺎ ﻭﻫﻭ ﺃﺭﺣﻡ ﺍﻟﺭﺍﺣﻣﻳﻥ‬

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 ‫ﻣﺤﺮﻣﺎت اﺳﺘﻬﺎن ﺑﻬﺎ ﻛﺜﻴﺮ ﻣﻦ اﻟﻨﺎس‬

‫ﺍﻟﻣﺣﺗﻭﻳﺎﺕ‬

‫ﺍﻟﺷﺭﻙ ﺑﺎﻟﻠﻪ‬

‫ﻋﺑﺎﺩﺓ ﺍﻟﻘﺑﻭﺭ‬

‫ﺍﻟﺫﺑﺢ ﻟﻐﻳﺭ ﺍﻟﻠﻪ‬

‫ﺗﺣﻠﻳﻝ ﻣﺎ ﺣﺭﻡ ﺍﻟﻠﻪ ﺃﻭ ﺗﺣﺭﻳﻡ ﻣﺎ ﺃﺣﻝ ﺍﻟﻠﻪ‬

‫ﺍﻟﺳﺣﺭ ﻭﺍﻟﻛﻬﺎﻧﺔ ﻭﺍﻟﻌﺭﺍﻓﺔ‬

‫ﺍﻻﻋﺗﻘﺎﺩ ﻓﻲ ﺗﺄﺛﻳﺭ ﺍﻟﻧﺟﻭﻡ ﻭﺍﻟﻛﻭﺍﻛﺏ ﻓﻲ ﺍﻟﺣﻭﺍﺩﺙ ﻭﺣﻳﺎﺓ ﺍﻟﻧﺎﺱ‬

‫ﺍﻋﺗﻘﺎﺩ ﺍﻟﻧﻔﻊ ﻓﻲ ﺃﺷﻳﺎء ﻟﻡ ﻳﺟﻌﻠﻬﺎ ﺍﻟﺧﺎﻟﻖ ﻛﺫﻟﻙ‬

‫ﺍﻟﺭﻳﺎء ﺑﺎﻟﻌﺑﺎﺩﺍﺕ‬

‫ﺍﻟﻁﻳﺭﺓ‬

‫ﺍﻟﺣﻠﻑ ﺑﻐﻳﺭ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ‬

‫ﺍﻟﺟﻠﻭﺱ ﻣﻊ ﺍﻟﻣﻧﺎﻓﻘﻳﻥ ﺃﻭ ﺍﻟﻔﺳﺎﻕ ﺍﺳﺗﺋﻧﺎﺳﺎ ﺑﻬﻡ ﺃﻭ ﺇﻳﻧﺎﺳﺎ ﻟﻬﻡ‬

‫ﺗﺭﻙ ﺍﻟﻁﻣﺄﻧﻳﻧﺔ ﻓﻲ ﺍﻟﺻﻼﺓ‬

‫ﺍﻟﻌﺑﺙ ﻭﻛﺛﺭﺓ ﺍﻟﺣﺭﻛﺔ ﻓﻲ ﺍﻟﺻﻼﺓ‬

‫ﺳﺑﻖ ﺍﻟﻣﺄﻣﻭﻡ ﺇﻣﺎﻣﻪ ﻓﻲ ﺍﻟﺻﻼﺓ ﻋﻣﺩﺍ‬

‫ﺇﺗﻳﺎﻥ ﺍﻟﻣﺳﺟﺩ ﻟﻣﻥ ﺃﻛﻝ ﺑﺻﻼ ﺃﻭ ﺛﻭﻣﺎ ﺃﻭ ﻣﺎﻟﻪ ﺭﺍﺋﺣﺔ ﻛﺭﻳﻬﺔ‬

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 ‫ﻣﺤﺮﻣﺎت اﺳﺘﻬﺎن ﺑﻬﺎ ﻛﺜﻴﺮ ﻣﻦ اﻟﻨﺎس‬

‫ﺍﻟﺯﻧﺎ‬

‫ﺍﻟﻠﻭﺍﻁ‬

‫ﺍﻣﺗﻧﺎﻉ ﺍﻟﻣﺭﺃﺓ ﻣﻥ ﻓﺭﺍﺵ ﺯﻭﺟﻬﺎ ﺑﻐﻳﺭ ﺇﺫﻥ ﺷﺭﻋﻲ‬

‫ﻁﻠﺏ ﺍﻟﻣﺭﺃﺓ ﺍﻟﻁﻼﻕ ﻣﻥ ﺯﻭﺟﻬﺎ ﻟﻐﻳﺭ ﺳﺑﺏ ﺷﺭﻋﻲ‬

‫ﺍﻟﻅﻬﺎﺭ‬

‫ﻭﻁء ﺍﻟﺯﻭﺟﺔ ﻓﻲ ﺣﻳﺿﻬﺎ‬

‫ﺇﺗﻳﺎﻥ ﺍﻟﻣﺭﺃﺓ ﻓﻲ ﺩﺑﺭﻫﺎ‬

‫ﻋﺩﻡ ﺍﻟﻌﺩﻝ ﺑﻳﻥ ﺍﻟﺯﻭﺟﺎﺕ‬

‫ﺍﻟﺧﻠﻭﺓ ﺑﺎﻷﺟﻧﺑﻳﺔ‬

‫ﻣﺻﺎﻓﺣﺔ ﺍﻟﻣﺭﺃﺓ ﺍﻷﺟﻧﺑﻳﺔ‬

‫ﺗﻁﻳﺏ ﺍﻟﻣﺭﺃﺓ ﻋﻧﺩ ﺧﺭﻭﺟﻬﺎ ﻭﻣﺭﻭﺭﻫﺎ ﺑﻌﻁﺭﻫﺎ ﻋﻠﻰ ﺍﻟﺭﺟﺎﻝ‬

‫ﺳﻔﺭ ﺍﻟﻣﺭﺃﺓ ﺑﻐﻳﺭ ﻣﺣﺭﻡ‬

‫ﺗﻌﻣﺩ ﺍﻟﻧﻅﺭ ﺇﻟﻰ ﺍﻟﻣﺭﺃﺓ ﺍﻷﺟﻧﺑﻳﺔ‬

‫ﺍﻟﺩﻳﺎﺛﺔ‬

‫ﺍﻟﺗﺯﻭﻳﺭ ﻓﻲ ﺍﻧﺗﺳﺎﺏ ﺍﻟﻭﻟﺩ ﻷﺑﻳﻪ ﻭﺟﺣﺩ ﺍﻟﺭﺟﻝ ﻭﻟﺩﻩ‬

‫ﺃﻛﻝ ﺍﻟﺭﺑﺎ‬

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 ‫ﻣﺤﺮﻣﺎت اﺳﺘﻬﺎن ﺑﻬﺎ ﻛﺜﻴﺮ ﻣﻦ اﻟﻨﺎس‬

‫ﻛﺗﻡ ﻋﻳﻭﺏ ﺍﻟﺳﻠﻌﺔ ﻭﺇﺧﻔﺎﺅﻫﺎ ﻋﻧﺩ ﺑﻳﻌﻬﺎ‬

‫ﺑﻳﻊ ﺍﻟﻧﺟﺵ‬

‫ﺍﻟﺑﻳﻊ ﺑﻌﺩ ﺍﻟﻧﺩﺍء ﺍﻟﺛﺎﻧﻲ ﻳﻭﻡ ﺍﻟﺟﻣﻌﺔ‬

‫ﺍﻟﻘﻣﺎﺭ ﻭﺍﻟﻣﻳﺳﺭ‬

‫ﺍﻟﺳﺭﻗﺔ‬

‫ﺃﺧﺫ ﺍﻟﺭﺷﻭﺓ ﻭﺇﻋﻁﺎﺅﻫﺎ‬

‫ﻏﺻﺏ ﺍﻷﺭﺽ‬

‫ﻗﺑﻭﻝ ﺍﻟﻬﺩﻳﺔ ﺑﺳﺑﺏ ﺍﻟﺷﻔﺎﻋﺔ‬

‫ﺍﺳﺗﻳﻔﺎء ﺍﻟﻌﻣﻝ ﻣﻥ ﺍﻷﺟﻳﺭ ﻭﻋﺩﻡ ﺇﻳﻔﺎﺋﻪ ﺃﺟﺭﻩ‬

‫ﻋﺩﻡ ﺍﻟﻌﺩﻝ ﻓﻲ ﺍﻟﻌﻁﻳﺔ ﺑﻳﻥ ﺍﻷﻭﻻﺩ‬

‫ﺳﺅﺍﻝ ﺍﻟﻧﺎﺱ ﺍﻟﻣﺎﻝ ﻣﻥ ﻏﻳﺭ ﺣﺎﺟﺔ‬

‫ﺍﻻﺳﺗﺩﺍﻧﺔ ﺑﺩﻳﻥ ﻻ ﻳﺭﻳﺩ ﻭﻓﺎءﻩ‬

‫ﺃﻛﻝ ﺍﻟﺣﺭﺍﻡ‬

‫ﺷﺭﺏ ﺍﻟﺧﻣﺭ ﻭﻟﻭ ﻗﻁﺭﺓ ﻭﺍﺣﺩﺓ‬

‫ﺍﺳﺗﻌﻣﺎﻝ ﺁﻧﻳﺔ ﺍﻟﺫﻫﺏ ﻭﺍﻟﻔﺿﺔ ﻭﺍﻷﻛﻝ ﻭﺍﻟﺷﺭﺏ ﻓﻳﻬﺎ‬

‫ﺷﻬﺎﺩﺓ ﺍﻟﺯﻭﺭ‬

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 ‫ﻣﺤﺮﻣﺎت اﺳﺘﻬﺎن ﺑﻬﺎ ﻛﺜﻴﺮ ﻣﻦ اﻟﻨﺎس‬

‫ﺳﻣﺎﻉ ﺍﻟﻣﻌﺎﺯﻑ ﻭﺍﻟﻣﻭﺳﻳﻘﻰ‬

‫ﺍﻟﻐﻳﺑﺔ‬

‫ﺍﻟﻧﻣﻳﻣﺔ‬

‫ﺍﻻﻁﻼﻉ ﻋﻠﻰ ﺑﻳﻭﺕ ﺍﻟﻧﺎﺱ ﺩﻭﻥ ﺇﺫﻥ‬

‫ﺗﻧﺎﺟﻲ ﺍﺛﻧﻳﻥ ﺩﻭﻥ ﺍﻟﺛﺎﻟﺙ‬

‫ﺍﻹﺳﺑﺎﻝ ﻓﻲ ﺍﻟﺛﻳﺎﺏ‬

‫ﺗﺣﻠﻲ ﺍﻟﺭﺟﺎﻝ ﺑﺎﻟﺫﻫﺏ ﻋﻠﻰ ﺃﻱ ﺻﻭﺭﺓ ﻛﺎﻧﺕ‬

‫ﻟﺑﺱ ﺍﻟﻘﺻﻳﺭ ﻭﺍﻟﺭﻗﻳﻖ ﻭﺍﻟﺿﻳﻖ ﻣﻥ ﺍﻟﺛﻳﺎﺏ ﻟﻠﻧﺳﺎء‬

‫ﻭﺻﻝ ﺍﻟﺷﻌﺭ ﺑﺷﻌﺭ ﻣﺳﺗﻌﺎﺭ ﻵﺩﻣﻲ ﺃﻭ ﻟﻐﻳﺭﻩ ﻟﻠﺭﺟﺎﻝ ﻭﺍﻟﻧﺳﺎء‬

‫ﺗﺷﺑﻪ ﺍﻟﺭﺟﺎﻝ ﺑﺎﻟﻧﺳﺎء ﻭﺍﻟﻧﺳﺎء ﺑﺎﻟﺭﺟﺎﻝ‬

‫ﺻﺑﻎ ﺍﻟﺷﻌﺭ ﺑﺎﻟﺳﻭﺍﺩ‬

‫ﺗﺻﻭﻳﺭ ﻣﺎ ﻓﻳﻪ ﺭﻭﺡ ﻓﻲ ﺍﻟﺛﻳﺎﺏ ﻭﺍﻟﺟﺩﺭﺍﻥ ﻭﺍﻟﻭﺭﻕ ﻭﻧﺣﻭ ﺫﻟﻙ‬

‫ﺍﻟﻛﺫﺏ ﻓﻲ ﺍﻟﻣﻧﺎﻡ‬

‫ﺍﻟﺟﻠﻭﺱ ﻋﻠﻰ ﺍﻟﻘﺑﺭ ﻭﺍﻟﻭﻁء ﻋﻠﻳﻪ ﻭﻗﺿﺎء ﺍﻟﺣﺎﺟﺔ ﻓﻲ ﺍﻟﻣﻘﺎﺑﺭ‬

‫ﻋﺩﻡ ﺍﻻﺳﺗﺗﺎﺭ ﻣﻥ ﺍﻟﺑﻭﻝ‬

‫ﺍﻟﺗﺳﻣﻊ ﺇﻟﻰ ﺣﺩﻳﺙ ﻗﻭﻡ ﻭﻫﻡ ﻟﻪ ﻛﺎﺭﻫﻭﻥ‬

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 ‫ﻣﺤﺮﻣﺎت اﺳﺘﻬﺎن ﺑﻬﺎ ﻛﺜﻴﺮ ﻣﻦ اﻟﻨﺎس‬

‫ﺳﻭء ﺍﻟﺟﻭﺍﺭ‬

‫ﺍﻟﻣﺿﺎﺭﺓ ﻓﻲ ﺍﻟﻭﺻﻳﺔ‬

‫ﺍﻟﻠﻌﺏ ﺑﺎﻟﻧﺭﺩ‬

‫ﻟﻌﻥ ﺍﻟﻣﺅﻣﻥ ﻭﻟﻌﻥ ﻣﻥ ﻻ ﻳﺳﺗﺣﻖ ﺍﻟﻠﻌﻥ‬

‫ﺍﻟﻧﻳﺎﺣﺔ‬

‫ﺿﺭﺏ ﺍﻟﻭﺟﻪ ﻭﺍﻟﻭﺳﻡ ﻓﻲ ﺍﻟﻭﺟﻪ‬

‫ﻫﺟﺭ ﺍﻟﻣﺳﻠﻡ ﻓﻭﻕ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﺩﻭﻥ ﺳﺑﺏ ﺷﺭﻋﻲ‬

‫ﺍﻟﺷﺭﻙ ﺑﺎﻟﻠﻪ‬

‫ﻭﻫﻭ ﺃﻋﻅﻡ ﺍﻟﻣﺣﺭﻣﺎﺕ ﻋﻠﻰ ﺍﻹﻁﻼﻕ ﻟﺣﺩﻳﺙ ﺃﺑﻲ ﺑﻛﺭﺓ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻭﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻳﻪ‬
‫ﻭﺳﻠﻡ‪) :‬ﺃﻻ ﺃﻧﺑﺋﻛﻡ ﺑﺄﻛﺑﺭ ﺍﻟﻛﺑﺎﺋﺭ )ﺛﻼﺛﺎ( ﻗ ﺎﻟﻭﺍ ﻗﻠﻧ ﺎ ﺑﻠ ﻰ ﻳ ﺎ ﺭﺳ ﻭﻝ ﺍﻟﻠ ﻪ‪ ،‬ﻗ ﺎﻝ‪ :‬ﺍﻹﺷ ﺭﺍﻙ ﺑﺎﻟﻠ ﻪ‪ ..‬ﻣﺗﻔ ﻖ‬
‫ﻋﻠﻳﻪ ﺍﻟﺑﺧﺎﺭﻱ ‪ /‬ﺭﻗﻡ ‪ ٢٥١١‬ﻁ‪ .‬ﺍﻟﺑﻐﺎ( ﻭﻛﻝ ﺫﻧﺏ ﻳﻣﻛﻥ ﺃﻥ ﻳﻐﻔﺭﻩ ﺍﻟﻠﻪ ﺇﻻ ﺍﻟﺷﺭﻙ ﻓﻼ ﺑﺩ ﻟﻪ ﻣﻥ ﺗﻭﺑ ﺔ‬
‫ﻣﺧﺻﻭﺻﺔ ﻗﺎﻝ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ )ﺇﻥ ﺍﻟﻠﻪ ﻻ ﻳﻐﻔﺭ ﺃﻥ ﻳﺷﺭﻙ ﺑﻪ ﻭﻳﻐﻔﺭ ﻣﺎ ﺩﻭﻥ ﺫﻟﻙ ﻟﻣﻥ ﻳﺷﺎء( ﺍﻟﻧﺳﺎء‪٤٨/‬‬

‫ﻭﺍﻟﺷﺭﻙ ﻣﻧﻪ ﻣﺎ ﻫﻭ ﺃﻛﺑﺭ ﻣﺧ ﺭﺝ ﻋ ﻥ ﻣﻠ ﺔ ﺍﻹﺳ ﻼﻡ‪ ،‬ﺻ ﺎﺣﺑﻪ ﻣﺧﻠ ﺩ ﻓ ﻲ ﺍﻟﻧ ﺎﺭ ﺇﻥ ﻣ ﺎﺕ ﻋﻠ ﻰ‬

‫ﺫﻟﻙ‪.‬‬

‫ﻭﻣﻥ ﻣﻅﺎﻫﺭ ﻫﺫﺍ ﺍﻟﺷﺭﻙ ﺍﻟﻣﻧﺗﺷﺭﺓ ﻓﻲ ﻛﺛﻳﺭ ﻣﻥ ﺑﻼﺩ ﺍﻟﻣﺳﻠﻣﻳﻥ‪:‬‬

‫ـ ﻋﺑﺎﺩﺓ ﺍﻟﻘﺑﻭﺭ ﻭﺍﻋﺗﻘﺎﺩ ﺃﻥ ﺍﻷﻭﻟﻳﺎء ﺍﻟﻣﻭﺗﻰ ﻳﻘﺿﻭﻥ ﺍﻟﺣﺎﺟﺎﺕ ﻭﻳﻔﺭﺟﻭﻥ ﺍﻟﻛﺭﺑﺎﺕ ﻭﺍﻻﺳﺗﻌﺎﻧﺔ‬
‫ﻭﺍﻻﺳ ﺗﻐﺎﺛﺔ ﺑﻬ ﻡ ﻭﺍﻟﻠ ﻪ ﺳ ﺑﺣﺎﻧﻪ ﻭﺗﻌ ﺎﻟﻰ ﻳﻘ ﻭﻝ‪) :‬ﻭﻗﺿ ﻰ ﺭﺑ ﻙ ﺃﻻ ﺗﻌﺑ ﺩﻭﺍ ﺇﻻ ﺇﻳ ﺎﻩ‪ (...‬ﺳ ﻭﺭﺓ‬
‫ﺍﻹﺳﺭﺍء‪ ،٢٣/‬ﻭﻛﺫﻟﻙ ﺩﻋ ﺎء ﺍﻟﻣ ﻭﺗﻰ ﻣ ﻥ ﺍﻷﻧﺑﻳ ﺎء ﻭﺍﻟﺻ ﺎﻟﺣﻳﻥ ﺃﻭ ﻏﻳ ﺭﻫﻡ ﻟﻠﺷ ﻔﺎﻋﺔ ﺃﻭ ﻟﻠﺗﺧﻠ ﻳﺹ ﻣ ﻥ‬

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 ‫ﻣﺤﺮﻣﺎت اﺳﺘﻬﺎن ﺑﻬﺎ ﻛﺜﻴﺮ ﻣﻦ اﻟﻨﺎس‬

‫ﺍﻟﺷ ﺩﺍﺋﺩ ﻭﺍﻟﻠ ﻪ ﻳﻘ ﻭﻝ‪) :‬ﺃﻣ ﻥ ﻳﺟﻳ ﺏ ﺍﻟﻣﺿ ﻁﺭ ﺇﺫﺍ ﺩﻋ ﺎﻩ ﻭﻳﻛﺷ ﻑ ﺍﻟﺳ ﻭء‪ ..‬ﺃﺇﻟ ﻪ ﻣ ﻊ ﺍﻟﻠ ﻪ( ﺍﻟﻧﻣ ﻝ‪٦٢/‬‬
‫ﻭﺑﻌﺿﻬﻡ ﻳﺗﺧﺫ ﺫﻛﺭ ﺍﺳ ﻡ ﺍﻟﺷ ﻳﺦ ﺃﻭ ﺍﻟ ﻭﻟﻲ ﻋﺎﺩﺗ ﻪ ﻭﺩﻳﺩﻧ ﻪ ﺇﻥ ﻗ ﺎﻡ ﻭﺇﻥ ﻗﻌ ﺩ ﻭﺇﻥ ﻋﺛ ﺭ ﻭﻛﻠﻣ ﺎ ﻭﻗ ﻊ ﻓ ﻲ‬
‫ﻭﺭﻁﺔ ﺃﻭ ﻣﺻﻳﺑﺔ ﻭﻛﺭﺑﺔ ﻓﻬﺫﺍ ﻳﻘﻭﻝ ﻳﺎ ﻣﺣﻣﺩ ﻭﻫﺫﺍ ﻳﻘﻭﻝ ﻳﺎ ﻋﻠﻲ ﻭﻫﺫﺍ ﻳﻘﻭﻝ ﻳﺎ ﺣﺳﻳﻥ ﻭﻫ ﺫﺍ ﻳﻘ ﻭﻝ ﻳ ﺎ‬
‫ﺑﺩﻭﻱ ﻭﻫﺫﺍ ﻳﻘﻭﻝ ﻳﺎ ﺟﻳﻼﻧﻲ ﻭﻫﺫﺍ ﻳﻘﻭﻝ ﻳﺎ ﺷﺎﺫﻟﻲ ﻭﻫﺫﺍ ﻳﻘﻭﻝ ﻳﺎ ﺭﻓﺎﻋﻲ ﻭﻫﺫﺍ ﻳﺩﻋﻭ ﺍﻟﻌﻳﺩﺭﻭﺱ ﻭﻫﺫﺍ‬
‫ُﻭﻥ ﺍﻟﻠّ ِﻪ ِﻋﺑَﺎ ٌﺩ ﺃ َ ْﻣﺛَﺎﻟُ ُﻛ ْﻡ‬
‫ﻳﺩﻋﻭ ﺍﻟﺳﻳﺩﺓ ﺯﻳﻧﺏ ﻭﺫﺍﻙ ﻳﺩﻋﻭ ﺍﺑﻥ ﻋﻠﻭﺍﻥ ﻭﺍﻟﻠﻪ ﻳﻘﻭﻝ‪} :‬ﺇِ ﱠﻥ ﺍﻟﱠﺫِﻳﻥَ ﺗ َ ْﺩﻋُﻭﻥَ ِﻣﻥ ﺩ ِ‬
‫ﺻﺎ ِﺩﻗِﻳﻥَ { ﺳﻭﺭﺓ ﺍﻷﻋﺭﺍﻑ‪ ١٩٤/‬ﻭﺑﻌﺽ ﻋﺑﺎﺩ ﺍﻟﻘﺑﻭﺭ ﻳﻁﻭﻓﻭﻥ ﺑﻬﺎ‬ ‫ﻋﻭ ُﻫ ْﻡ ﻓَ ْﻠﻳَ ْﺳﺗ َِﺟﻳﺑُﻭﺍْ ﻟَ ُﻛ ْﻡ ِﺇﻥ ُﻛﻧﺗ ُ ْﻡ َ‬
‫ﻓَﺎ ْﺩ ُ‬
‫ﻭﻳﺳﺗﻠﻣﻭﻥ ﺃﺭﻛﺎﻧﻬﺎ ﻭﻳﺗﻣﺳﺣﻭﻥ ﺑﻬﺎ ﻭﻳﻘﺑﻠﻭﻥ ﺃﻋﺗﺎﺑﻬﺎ ﻭﻳﻌﻔﺭﻭﻥ ﻭﺟﻭﻫﻬﻡ ﻓﻲ ﺗﺭﺑﺗﻬﺎ ﻭﻳﺳﺟﺩﻭﻥ ﻟﻬﺎ ﺇﺫﺍ‬
‫ﺭﺃﻭﻫﺎ ﻭﻳﻘﻔﻭﻥ ﺃﻣﺎﻣﻬﺎ ﺧﺎﺷﻌﻳﻥ ﻣﺗﺫﻟﻠﻳﻥ ﻣﺗﺿﺭﻋﻳﻥ ﺳﺎﺋﻠﻳﻥ ﻣﻁﺎﻟﺑﻬﻡ ﻭﺣﺎﺟﺎﺗﻬﻡ ﻣﻥ ﺷ ﻔﺎء ﻣ ﺭﻳﺽ ﺃﻭ‬
‫ﺣﺻﻭﻝ ﻭﻟﺩ ﺃﻭ ﺗﻳﺳﻳﺭ ﺣﺎﺟﺔ ﻭﺭﺑﻣﺎ ﻧ ﺎﺩﻯ ﺻ ﺎﺣﺏ ﺍﻟﻘﺑ ﺭ ﻳ ﺎ ﺳ ﻳﺩﻱ ﺟﺋﺗ ﻙ ﻣ ﻥ ﺑﻠ ﺩ ﺑﻌﻳ ﺩ ﻓ ﻼ ﺗﺧﻳﺑﻧ ﻲ‬
‫ﻭﻡ ْﺍﻟ ِﻘﻳَﺎ َﻣ ِﺔ َﻭ ُﻫ ْﻡ‬ ‫ُﻭﻥ ﺍﻟﻠﱠ ِﻪ َﻣﻥ ﱠﻻ ﻳَ ْﺳﺗ َِﺟ ُ‬
‫ﻳﺏ ﻟَﻪُ ِﺇﻟَ ﻰ ﻳَ ِ‬ ‫}ﻭ َﻣ ْﻥ ﺃ َ َ‬
‫ﺿ ﱡﻝ ِﻣ ﱠﻣﻥ ﻳَ ْﺩ ُ‬
‫ﻋﻭ ِﻣﻥ ﺩ ِ‬ ‫ﻭﺍﻟﻠﻪ ﻋﺯ ﻭﺟﻝ ﻳﻘﻭﻝ َ‬
‫ﻋﺎ ِﺋ ِﻬ ْﻡ ﻏَﺎ ِﻓﻠُﻭﻥَ { ﺳﻭﺭﺓ ﺍﻷﺣﻘﺎﻑ‪ ٥/‬ﻭﻗﺎﻝ ﺍﻟﻧﺑﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻳﻪ ﻭﺳﻠﻡ‪) :‬ﻣﻥ ﻣﺎﺕ ﻭﻫﻭ ﻳﺩﻋﻭ ﻣﻥ‬ ‫ﻋﻥ ُﺩ َ‬
‫َ‬
‫ﺩﻭﻥ ﺍﻟﻠﻪ ﻧ ﺩﺍ ﺩﺧ ﻝ ﺍﻟﻧ ﺎﺭ( ﺭﻭﺍﻩ ﺍﻟﺑﺧ ﺎﺭﻱ ﺍﻟﻔ ﺗﺢ ‪ ،١٧٦/٨‬ﻭﺑﻌﺿ ﻬﻡ ﻳﺣﻠﻘ ﻭﻥ ﺭﺅﻭﺳ ﻬﻡ ﻋﻧ ﺩ ﺍﻟﻘﺑ ﻭﺭ‪،‬‬
‫ﻭﻋﻧﺩ ﺑﻌﺿ ﻬﻡ ﻛﺗ ﺏ ﺑﻌﻧ ﺎﻭﻳﻥ ﻣﺛ ﻝ‪" :‬ﻣﻧﺎﺳ ﻙ ﺣ ﺞ ﺍﻟﻣﺷ ﺎﻫﺩ" ﻭﻳﻘﺻ ﺩﻭﻥ ﺑﺎﻟﻣﺷ ﺎﻫﺩ ﺍﻟﻘﺑ ﻭﺭ ﻭﺃﺿ ﺭﺣﺔ‬
‫ﺍﻷﻭﻟﻳﺎء‪ ،‬ﻭﺑﻌﺿﻬﻡ ﻳﻌﺗﻘﺩ ﺃﻥ ﺍﻷﻭﻟﻳﺎء ﻳﺗﺻﺭﻓﻭﻥ ﻓﻲ ﺍﻟﻛﻭﻥ ﻭﺃﻧﻬﻡ ﻳﺿﺭﻭﻥ ﻭﻳﻧﻔﻌﻭﻥ ﻭﺍﻟﻠﻪ ﻋ ﺯ ﻭﺟ ﻝ‬
‫ﻑ ﻟَ ﻪُ ِﺇﻻﱠ ُﻫ َﻭ َﻭ ِﺇﻥ ﻳُ ِﺭ ْﺩ َﻙ ِﺑ َﺧ ْﻳ ٍﺭ ﻓَ ﻼَ َﺭﺁ ﱠﺩ ِﻟﻔَ ْ‬
‫ﺿ ِﻠ ِﻪ { ﺳ ﻭﺭﺓ‬ ‫ﺳ ْﺳ َﻙ ﺍﻟﻠّ ﻪُ ِﺑ ُ‬
‫ﺿ ٍ ّﺭ ﻓَ ﻼَ َﻛﺎ ِﺷ َ‬ ‫}ﻭ ِﺇﻥ ﻳَ ْﻣ َ‬
‫ﻳﻘ ﻭﻝ‪َ :‬‬
‫ﻳ ﻭﻧﺱ‪ ،١٠٧/‬ﻭﻛ ﺫﻟﻙ ﻣ ﻥ ﺍﻟﺷ ﺭﻙ ﺍﻟﻧ ﺫﺭ ﻟﻐﻳ ﺭ ﺍﻟﻠ ﻪ ﻛﻣ ﺎ ﻳﻔﻌ ﻝ ﺍﻟ ﺫﻳﻥ ﻳﻧ ﺫﺭﻭﻥ ﺍﻟﺷ ﻣﻭﻉ ﻭﺍﻷﻧ ﻭﺍﺭ‬
‫ﻷﺻﺣﺎﺏ ﺍﻟﻘﺑﻭﺭ‪.‬‬

‫ــ ﻭﻣ ﻥ ﻣﻅ ﺎﻫﺭ ﺍﻟﺷ ﺭﻙ ﺍﻷﻛﺑ ﺭ ﺍﻟ ﺫﺑﺢ ﻟﻐﻳ ﺭ ﺍﻟﻠ ﻪ ﻭﺍﻟﻠ ﻪ ﻳﻘ ﻭﻝ‪) :‬ﻓﺻ ﻝ ﻟﺭﺑ ﻙ ﻭﺍﻧﺣ ﺭ( ﺳ ﻭﺭﺓ‬
‫ﺍﻟﻛﻭﺛﺭ‪ ٢/‬ﺃﻱ ﺍﻧﺣﺭ ﻟﻠﻪ ﻭﻋﻠﻰ ﺍﺳﻡ ﺍﻟﻠﻪ ﻭﻗﺎﻝ ﺍﻟﻧﺑﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻳ ﻪ ﻭﺳ ﻠﻡ‪) :‬ﻟﻌ ﻥ ﺍﻟﻠ ﻪ ﻣ ﻥ ﺫﺑ ﺢ ﻟﻐﻳ ﺭ‬
‫ﺍﻟﻠﻪ( ﺭﻭﺍﻩ ﺍﻹﻣﺎﻡ ﻣﺳﻠﻡ ﺭﺣﻣﻪ ﺍﻟﻠﻪ ﻓﻲ ﺻﺣﻳﺣﻪ ﺭﻗﻡ ‪ ١٩٧٨‬ﻁ‪ .‬ﻋﺑﺩ ﺍﻟﺑﺎﻗﻲ‪ ،‬ﻭﻗﺩ ﻳﺟﺗﻣﻊ ﻓ ﻲ ﺍﻟﺫﺑﻳﺣ ﺔ‬
‫ﻣﺣﺭﻣﺎﻥ ﻭﻫﻣﺎ ﺍﻟﺫﺑﺢ ﻟﻐﻳﺭ ﺍﻟﻠﻪ ﻭﺍﻟﺫﺑﺢ ﻋﻠﻰ ﻏﻳ ﺭ ﺍﺳ ﻡ ﺍﻟﻠ ﻪ ﻭﻛﻼﻫﻣ ﺎ ﻣ ﺎﻧﻊ ﻟﻸﻛ ﻝ ﻣﻧﻬ ﺎ‪ ،‬ﻭﻣ ﻥ ﺫﺑ ﺎﺋﺢ‬
‫ﺍﻟﺟﺎﻫﻠﻳ ﺔ ‪ -‬ﺍﻟﺷ ﺎﺋﻌﺔ ﻓ ﻲ ﻋﺻ ﺭﻧﺎ ‪ " -‬ﺫﺑ ﺎﺋﺢ ﺍﻟﺟ ﻥ " ﻭﻫ ﻲ ﺃﻧﻬ ﻡ ﻛ ﺎﻧﻭﺍ ﺇﺫﺍ ﺍﺷ ﺗﺭﻭﺍ ﺩﺍﺭﺍ ﺃﻭ ﺑﻧﻭﻫ ﺎ ﺃﻭ‬
‫ﺣﻔﺭﻭﺍ ﺑﺋﺭﺍ ﺫﺑﺣﻭﺍ ﻋﻧﺩﻫﺎ ﺃﻭ ﻋﻠﻰ ﻋﺗﺑﺗﻬﺎ ﺫﺑﻳﺣﺔ ﺧﻭﻓﺎ ﻣﻥ ﺃﺫﻯ ﺍﻟﺟﻥ )ﺍﻧﻅﺭ ﺗﻳﺳﻳﺭ ﺍﻟﻌﺯﻳﺯ ﺍﻟﺣﻣﻳﺩ ﻁ‪.‬‬
‫ﺍﻹﻓﺗﺎء ﺹ‪(١٥٨ :‬‬

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 ‫ﻣﺤﺮﻣﺎت اﺳﺘﻬﺎن ﺑﻬﺎ ﻛﺜﻴﺮ ﻣﻦ اﻟﻨﺎس‬

‫ــ ﻭﻣﻥ ﺃﻣﺛﻠﺔ ﺍﻟﺷﺭﻙ ﺍﻷﻛﺑﺭ ﺍﻟﻌﻅﻳﻣﺔ ﺍﻟﺷﺎﺋﻌﺔ ﺗﺣﻠﻳﻝ ﻣﺎ ﺣ ﺭﻡ ﺍﻟﻠ ﻪ ﺃﻭ ﺗﺣ ﺭﻳﻡ ﻣ ﺎ ﺃﺣ ﻝ ﺍﻟﻠ ﻪ ﺃﻭ‬
‫ﺍﻋﺗﻘﺎﺩ ﺃﻥ ﺃﺣﺩﺍ ﻳﻣﻠﻙ ﺍﻟﺣﻖ ﻓﻲ ﺫﻟﻙ ﻏﻳﺭ ﺍﻟﻠﻪ ﻋﺯ ﻭﺟﻝ‪ ،‬ﺃﻭ ﺍﻟﺗﺣﺎﻛﻡ ﺇﻟﻰ ﺍﻟﻣﺣﺎﻛﻡ ﻭﺍﻟﻘ ﻭﺍﻧﻳﻥ ﺍﻟﺟﺎﻫﻠﻳ ﺔ‬
‫ﻋﻥ ﺭﺿﺎ ﻭﺍﺧﺗﻳﺎﺭ ﻭﺍﻋﺗﻘﺎﺩ ﺑﺟﻭﺍﺯ ﺫﻟﻙ ﻭﻗﺩ ﺫﻛﺭ ﺍﻟﻠﻪ ﻋﺯ ﻭﺟﻝ ﻫﺫﺍ ﺍﻟﻛﻔﺭ ﺍﻷﻛﺑﺭ ﻓﻲ ﻗﻭﻟ ﻪ‪} :‬ﺍﺗ ﱠ َﺧ ﺫُﻭﺍْ‬
‫ُﻭﻥ ﺍﻟﻠّ ِﻪ{ ﺍﻟﺗﻭﺑﺔ‪ ٣١/‬ﻭﻟﻣ ﺎ ﺳ ﻣﻊ ﻋ ﺩﻱ ﺑ ﻥ ﺣ ﺎﺗﻡ ﻧﺑ ﻲ ﺍﻟﻠ ﻪ ﺻ ﻠﻰ ﺍﻟﻠ ﻪ‬
‫ﺎﺭ ُﻫ ْﻡ َﻭ ُﺭ ْﻫﺑَﺎﻧَ ُﻬ ْﻡ ﺃ َ ْﺭﺑَﺎﺑًﺎ ِ ّﻣﻥ ﺩ ِ‬
‫ﺃَﺣْ ﺑَ َ‬
‫ﻋﻠﻳﻪ ﻭﺳﻠﻡ ﻳﺗﻠﻭﻫﺎ ﻗﺎﻝ‪ :‬ﻓﻘﻠﺕ‪ :‬ﺇﻧﻬﻡ ﻟﻡ ﻳﻛﻭﻧﻭﺍ ﻳﻌﺑ ﺩﻭﻧﻬﻡ ﻗ ﺎﻝ‪) :‬ﺃﺟ ﻝ ﻭﻟﻛ ﻥ ﻳﺣﻠ ﻭﻥ ﻟﻬ ﻡ ﻣ ﺎ ﺣ ﺭﻡ ﺍﻟﻠ ﻪ‬
‫ﻓﻳﺳﺗﺣﻠﻭﻧﻪ ﻭﻳﺣﺭﻣﻭﻥ ﻋﻠﻳﻬﻡ ﻣﺎ ﺃﺣﻝ ﺍﻟﻠﻪ ﻓﻳﺣﺭﻣﻭﻧﻪ ﻓﺗﻠﻙ ﻋﺑﺎﺩﺗﻬﻡ ﻟﻬﻡ( ﺭﻭﺍﻩ ﺍﻟﺑﻳﻬﻘﻲ ﺍﻟﺳﻧﻥ ﺍﻟﻛﺑ ﺭﻯ‬
‫‪ ١١٦/١٠‬ﻭﻫﻭ ﻋﻧﺩ ﺍﻟﺗﺭﻣﺫﻱ ﺑﺭﻗﻡ ‪ ٣٠٩٥‬ﻭﺣﺳﻧﻪ ﺍﻷﻟﺑ ﺎﻧﻲ ﻓ ﻲ ﻏﺎﻳ ﺔ ﺍﻟﻣ ﺭﺍﻡ ﺹ‪ ،١٩:‬ﻭﻗ ﺩ ﻭﺻ ﻑ‬
‫ﻖ { ﺳﻭﺭﺓ ﺍﻟﺗﻭﺑﺔ‪،٢٩/‬‬ ‫ﺳﻭﻟُﻪُ َﻭﻻَ ﻳَﺩِﻳﻧُﻭﻥَ ﺩِﻳﻥَ ْﺍﻟ َﺣ ّ ِ‬ ‫}ﻭﻻَ ﻳُ َﺣ ِ ّﺭ ُﻣﻭﻥَ َﻣﺎ َﺣ ﱠﺭ َﻡ ﺍﻟﻠّﻪُ َﻭ َﺭ ُ‬ ‫ﺍﻟﻠﻪ ﺍﻟﻣﺷﺭﻛﻳﻥ ﺑﺄﻧﻬﻡ َ‬
‫ﻕ ﻓَ َﺟﻌَ ْﻠﺗُﻡ ِ ّﻣ ْﻧﻪُ َﺣ َﺭﺍ ًﻣ ﺎ َﻭ َﺣ ﻼَﻻً ﻗُ ْﻝ ﺁﻟﻠّ ﻪُ ﺃَﺫِﻥَ‬
‫ﻭﻗﺎﻝ ﺍﻟﻠﻪ ﻋﺯ ﻭﺟﻝ‪} :‬ﻗُ ْﻝ ﺃ َ َﺭﺃ َ ْﻳﺗُﻡ ﱠﻣﺎ ﺃَﻧﺯَ َﻝ ﺍﻟﻠّﻪُ ﻟَ ُﻛﻡ ِ ّﻣﻥ ِ ّﺭ ْﺯ ٍ‬
‫ﻋﻠَﻰ ﺍﻟﻠّ ِﻪ ﺗ َ ْﻔﺗ َُﺭﻭﻥَ { ﺳﻭﺭﺓ ﻳﻭﻧﺱ‪٥٩/‬‬
‫ﻟَ ُﻛ ْﻡ ﺃ َ ْﻡ َ‬

‫ــ ﻭﻣﻥ ﺃﻧﻭﺍﻉ ﺍﻟﺷﺭﻙ ﺍﻟﻣﻧﺗﺷﺭﺓ ﺍﻟﺳﺣﺭ ﻭﺍﻟﻛﻬﺎﻧﺔ ﻭﺍﻟﻌﺭﺍﻓﺔ‪:‬‬

‫ﺃﻣﺎ ﺍﻟﺳﺣﺭ ﻓﺈﻧﻪ ﻛﻔﺭ ﻭﻣﻥ ﺍﻟﺳﺑﻊ ﺍﻟﻛﺑﺎﺋﺭ ﺍﻟﻣﻭﺑﻘﺎﺕ ﻭﻫ ﻭ ﻳﺿ ﺭ ﻭﻻ ﻳﻧﻔ ﻊ ﻗ ﺎﻝ ﺍﻟﻠ ﻪ ﺗﻌ ﺎﻟﻰ ﻋ ﻥ‬
‫ﺗﻌﻠﻣﻪ )ﻓﻳﺗﻌﻠﻣﻭﻥ ﻣﺎ ﻳﺿﺭﻫﻡ ﻭﻻ ﻳﻧﻔﻌﻬﻡ( ﺍﻟﺑﻘﺭﺓ‪ ،١٠٢/‬ﻭﻗﺎﻝ )ﻭﻻ ﻳﻔﻠﺢ ﺍﻟﺳﺎﺣﺭ ﺣﻳﺙ ﺃﺗﻰ( ﻁﻪ‪،٦٩/‬‬
‫ﻭﺍﻟﺫﻱ ﻳﺗﻌﺎﻁﻰ ﺍﻟﺳﺣﺭ ﻛﺎﻓﺭ ﻗﺎﻝ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ‪) :‬ﻭﻣﺎ ﻛﻔﺭ ﺳﻠﻳﻣﺎﻥ ﻭﻟﻛﻥ ﺍﻟﺷﻳﺎﻁﻳﻥ ﻛﻔﺭﻭﺍ ﻳﻌﻠﻣﻭﻥ ﺍﻟﻧﺎﺱ‬
‫ﺍﻟﺳﺣﺭ ﻭﻣﺎ ﺃﻧﺯﻝ ﻋﻠﻰ ﺍﻟﻣﻠﻛﻳﻥ ﺑﺑﺎﺑﻝ ﻫﺎﺭﻭﺕ ﻭﻣﺎﺭﻭﺕ ﻭﻣ ﺎ ﻳﻌﻠﻣ ﺎﻥ ﻣ ﻥ ﺃﺣ ﺩ ﺣﺗ ﻰ ﻳﻘ ﻭﻻ ﺇﻧﻣ ﺎ ﻧﺣ ﻥ‬
‫ﻓﺗﻧﺔ ﻓﻼ ﺗﻛﻔﺭ( ﺍﻟﺑﻘﺭﺓ‪١٠٢/‬‬

‫ﻭﺣﻛﻡ ﺍﻟﺳﺎﺣﺭ ﺍﻟﻘﺗﻝ ﻭﻛﺳﺑﻪ ﺣﺭﺍﻡ ﺧﺑﻳﺙ‪ ،‬ﻭﺍﻟﺟﻬ ﺎﻝ ﻭﺍﻟﻅﻠﻣ ﺔ ﻭﺿ ﻌﻔﺎء ﺍﻹﻳﻣ ﺎﻥ ﻳ ﺫﻫﺑﻭﻥ ﺇﻟ ﻰ‬
‫ﺍﻟﺳﺣﺭﺓ ﻟﻌﻣﻝ ﺳ ﺣﺭ ﻳﻌﺗ ﺩﻭﻥ ﺑ ﻪ ﻋﻠ ﻰ ﺃﺷ ﺧﺎﺹ ﺃﻭ ﻳﻧﺗﻘﻣ ﻭﻥ ﻣ ﻧﻬﻡ ﻭﻣ ﻥ ﺍﻟﻧ ﺎﺱ ﻣ ﻥ ﻳﺭﺗﻛ ﺏ ﻣﺣﺭﻣ ﺎ‬
‫ﺑﻠﺟﻭﺋﻪ ﺇﻟﻰ ﺍﻟﺳﺎﺣﺭ ﻟﻔﻙ ﺍﻟﺳﺣﺭ ﻭﺍﻟﻭﺍﺟﺏ ﺍﻟﻠﺟﻭء ﺇﻟﻰ ﺍﻟﻠﻪ ﻭﺍﻻﺳﺗﺷﻔﺎء ﺑﻛﻼﻣﻪ ﻛﺎﻟﻣﻌﻭﺫﺍﺕ ﻭﻏﻳﺭﻫﺎ‪.‬‬

‫ﺃﻣﺎ ﺍﻟﻛﺎﻫﻥ ﻭﺍﻟﻌﺭﺍﻑ ﻓﻛﻼﻫﻣﺎ ﻛﺎﻓﺭ ﺑﺎﻟﻠﻪ ﺍﻟﻌﻅﻳﻡ ﻻﺩﻋﺎﺋﻬﻣﺎ ﻣﻌﺭﻓﺔ ﺍﻟﻐﻳﺏ ﻭﻻ ﻳﻌﻠﻡ ﺍﻟﻐﻳ ﺏ ﺇﻻ‬
‫ﺍﻟﻠﻪ ﻭﻛﺛﻳ ﺭ ﻣ ﻥ ﻫ ﺅﻻء ﻳﺳ ﺗﻐﻔﻝ ﺍﻟﺳ ﺫﺝ ﻷﺧ ﺫ ﺃﻣ ﻭﺍﻟﻬﻡ ﻭﻳﺳ ﺗﻌﻣﻠﻭﻥ ﻭﺳ ﺎﺋﻝ ﻛﺛﻳ ﺭﺓ ﻣ ﻥ ﺍﻟﺗﺧﻁ ﻳﻁ ﻓ ﻲ‬
‫ﺍﻟﺭﻣ ﻝ ﺃﻭ ﺿ ﺭﺏ ﺍﻟ ﻭﺩﻉ ﺃﻭ ﻗ ﺭﺍءﺓ ﺍﻟﻛ ﻑ ﻭﺍﻟﻔﻧﺟ ﺎﻥ ﺃﻭ ﻛ ﺭﺓ ﺍﻟﻛﺭﻳﺳ ﺗﺎﻝ ﻭﺍﻟﻣﺭﺍﻳ ﺎ ﻭﻏﻳ ﺭ ﺫﻟ ﻙ ﻭﺇﺫﺍ‬
‫ﺻﺩﻗﻭﺍ ﻣﺭﺓ ﻛﺫﺑﻭﺍ ﺗﺳﻌﺎ ﻭﺗﺳﻌﻳﻥ ﻣﺭﺓ ﻭﻟﻛﻥ ﺍﻟﻣﻐﻔﻠﻳﻥ ﻻ ﻳﺗﺫﻛﺭﻭﻥ ﺇﻻ ﺍﻟﻣﺭﺓ ﺍﻟﺗﻲ ﺻ ﺩﻕ ﻓﻳﻬ ﺎ ﻫ ﺅﻻء‬

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 ‫ﻣﺤﺮﻣﺎت اﺳﺘﻬﺎن ﺑﻬﺎ ﻛﺜﻴﺮ ﻣﻦ اﻟﻨﺎس‬

‫ﺍﻷﻓ ﺎﻛﻭﻥ ﻓﻳ ﺫﻫﺑﻭﻥ ﺇﻟ ﻳﻬﻡ ﻟﻣﻌﺭﻓ ﺔ ﺍﻟﻣﺳ ﺗﻘﺑﻝ ﻭﺍﻟﺳ ﻌﺎﺩﺓ ﻭﺍﻟﺷ ﻘﺎﻭﺓ ﻓ ﻲ ﺯﻭﺍﺝ ﺃﻭ ﺗﺟ ﺎﺭﺓ ﻭﺍﻟﺑﺣ ﺙ ﻋ ﻥ‬
‫ﺍﻟﻣﻔﻘﻭﺩﺍﺕ ﻭﻧﺣﻭ ﺫﻟﻙ ﻭﺣﻛﻡ ﺍﻟﺫﻱ ﻳﺫﻫﺏ ﺇﻟﻳﻬﻡ ﺇﻥ ﻛﺎﻥ ﻣﺻﺩﻗﺎ ﺑﻣﺎ ﻳﻘﻭﻟﻭﻥ ﻓﻬﻭ ﻛﺎﻓﺭ ﺧﺎﺭﺝ ﻋﻥ ﺍﻟﻣﻠﺔ‬
‫ﻭﺍﻟﺩﻟﻳﻝ ﻗﻭﻟﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻳﻪ ﻭﺳﻠﻡ‪ " :‬ﻣﻥ ﺃﺗﻰ ﻛﺎﻫﻧﺎ ﺃﻭ ﻋﺭﺍﻓﺎ ﻓﺻﺩﻗﻪ ﺑﻣﺎ ﻳﻘ ﻭﻝ ﻓﻘ ﺩ ﻛﻔ ﺭ ﺑﻣ ﺎ ﺃﻧ ﺯﻝ‬
‫ﻋﻠﻰ ﻣﺣﻣﺩ " ﺭﻭﺍﻩ ﺍﻹﻣﺎﻡ ﺃﺣﻣﺩ ‪ ٤٢٩/٢‬ﻭﻫﻭ ﻓ ﻲ ﺻ ﺣﻳﺢ ﺍﻟﺟ ﺎﻣﻊ ‪ ٥٩٣٩‬ﺃﻣ ﺎ ﺇﻥ ﻛ ﺎﻥ ﺍﻟ ﺫﻱ ﻳ ﺫﻫﺏ‬
‫ﺇﻟﻳﻬﻡ ﻏﻳﺭ ﻣﺻﺩﻕ ﺑﺄﻧﻬﻡ ﻳﻌﻠﻣﻭﻥ ﺍﻟﻐﻳﺏ ﻭﻟﻛﻧﻪ ﻳﺫﻫﺏ ﻟﻠﺗﺟﺭﺑﺔ ﻭﻧﺣﻭﻫﺎ ﻓﺈﻧﻪ ﻻ ﻳﻛﻔﺭ ﻭﻟﻛﻥ ﻻ ﺗﻘﺑﻝ ﻟ ﻪ‬
‫ﺻﻼﺓ ﺃﺭﺑﻌﻳﻥ ﻳﻭﻣﺎ ﻭﺍﻟﺩﻟﻳﻝ ﻗﻭﻟﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻳﻪ ﻭﺳﻠﻡ‪ " :‬ﻣﻥ ﺃﺗﻰ ﻋﺭﺍﻓﺎ ﻓﺳﺄﻟﻪ ﻋﻥ ﺷﺊ ﻟﻡ ﺗﻘﺑ ﻝ ﻟ ﻪ‬
‫ﺻﻼﺓ ﺃﺭﺑﻌﻳﻥ ﻟﻳﻠﺔ " ﺻﺣﻳﺢ ﻣﺳﻠﻡ ‪ ،١٧٥١/٤‬ﻫﺫﺍ ﻣﻊ ﻭﺟﻭﺏ ﺍﻟﺻﻼﺓ ﻭﺍﻟﺗﻭﺑﺔ ﻋﻠﻳﻪ‪.‬‬

‫ــ ﺍﻻﻋﺗﻘﺎﺩ ﻓﻲ ﺗﺄﺛﻳﺭ ﺍﻟﻧﺟﻭﻡ ﻭﺍﻟﻛﻭﺍﻛﺏ ﻓﻲ ﺍﻟﺣﻭﺍﺩﺙ ﻭﺣﻳﺎﺓ ﺍﻟﻧﺎﺱ‪:‬‬

‫ﻋﻥ ﺯﻳﺩ ﺑﻥ ﺧﺎﻟﺩ ﺍﻟﺟﻬﻧﻲ ﻗﺎﻝ‪ :‬ﺻ ﻠﻰ ﻟﻧ ﺎ ﺭﺳ ﻭﻝ ﺍﻟﻠ ﻪ ﺻ ﻠﻰ ﺍﻟﻠ ﻪ ﻋﻠﻳ ﻪ ﻭﺳ ﻠﻡ ﺻ ﻼﺓ ﺍﻟﺻ ﺑﺢ‬
‫ﺑﺎﻟﺣﺩﻳﺑﻳﺔ ـ ﻋﻠﻰ ﺃﺛﺭ ﺳﻣﺎء ﻛﺎﻧﺕ ﻣﻥ ﺍﻟﻠﻳﻠﺔ ـ ﻓﻠﻣﺎ ﺍﻧﺻﺭﻑ ﺃﻗﺑﻝ ﻋﻠﻰ ﺍﻟﻧﺎﺱ ﻓﻘﺎﻝ‪ " :‬ﻫﻝ ﺗﺩﺭﻭﻥ ﻣﺎﺫﺍ‬
‫ﻗﺎﻝ ﺭﺑﻛﻡ ؟ " ﻗﺎﻟﻭﺍ‪ :‬ﺍﻟﻠﻪ ﻭﺭﺳﻭﻟﻪ ﺃﻋﻠﻡ‪ ،‬ﻗﺎﻝ‪ " :‬ﺃﺻﺑﺢ ﻣﻥ ﻋﺑ ﺎﺩﻱ ﻣ ﺅﻣﻥ ﺑ ﻲ ﻭﻛ ﺎﻓﺭ‪ ،‬ﻓﺄﻣ ﺎ ﻣ ﻥ ﻗ ﺎﻝ‬
‫ﻣﻁﺭﻧﺎ ﺑﻔﺿﻝ ﺍﻟﻠﻪ ﻭﺭﺣﻣﺗﻪ ﻓﺫﻟﻙ ﻣﺅﻣﻥ ﺑﻲ ﻭﻛﺎﻓﺭ ﺑﺎﻟﻛﻭﻛﺏ‪ .‬ﻭﺃﻣﺎ ﻣﻥ ﻗﺎﻝ ﺑﻧﻭء ﻛﺫﺍ ﻭﻛﺫﺍ ﻓﺫﻟﻙ ﻛﺎﻓﺭ‬
‫ﺑﻲ ﻭﻣﺅﻣﻥ ﺑﺎﻟﻛﻭﻛﺏ " ﺭﻭﺍﻩ ﺍﻟﺑﺧﺎﺭﻱ ﺃﻧﻅﺭ ﻓﺗﺢ ﺍﻟﺑﺎﺭﻱ ‪ .٣٣٣/٢‬ﻭﻣﻥ ﺫﻟﻙ ﺍﻟﻠﺟﻭء ﺇﻟﻰ ﺃﺑﺭﺍﺝ ﺍﻟﺣﻅ‬
‫ﻓﻲ ﺍﻟﺟﺭﺍﺋﺩ ﻭﺍﻟﻣﺟﻼﺕ ﻓﺈﻥ ﺍﻋﺗﻘﺩ ﻣﺎ ﻓﻳﻬﺎ ﻣﻥ ﺃﺛﺭ ﺍﻟﻧﺟ ﻭﻡ ﻭﺍﻷﻓ ﻼﻙ ﻓﻬ ﻭ ﻣﺷ ﺭﻙ ﻭﺇﻥ ﻗﺭﺃﻫ ﺎ ﻟﻠﺗﺳ ﻠﻳﺔ‬
‫ﻓﻬﻭ ﻋﺎﺹ ﺁﺛﻡ ﻷﻧﻪ ﻻ ﻳﺟﻭﺯ ﺍﻟﺗﺳﻠﻲ ﺑﻘﺭﺍءﺓ ﺍﻟﺷ ﺭﻙ ﺑﺎﻹﺿ ﺎﻓﺔ ﻟﻣ ﺎ ﻗ ﺩ ﻳﻠﻘ ﻲ ﺍﻟﺷ ﻳﻁﺎﻥ ﻓ ﻲ ﻧﻔﺳ ﻪ ﻣ ﻥ‬
‫ﺍﻻﻋﺗﻘﺎﺩ ﺑﻬﺎ ﻓﺗﻛﻭﻥ ﻭﺳﻳﻠﺔ ﻟﻠﺷﺭﻙ‪.‬‬

‫ــ ﻭﻣﻥ ﺍﻟﺷﺭﻙ ﺍﻋﺗﻘﺎﺩ ﺍﻟﻧﻔﻊ ﻓﻲ ﺃﺷﻳﺎء ﻟﻡ ﻳﺟﻌﻠﻬﺎ ﺍﻟﺧﺎﻟﻖ ﻋ ﺯ ﻭﺟ ﻝ ﻛ ﺫﻟﻙ ﻛﻣ ﺎ ﻳﻌﺗﻘ ﺩ ﺑﻌﺿ ﻬﻡ‬
‫ﻓﻲ ﺍﻟﺗﻣﺎﺋﻡ ﻭﺍﻟﻌ ﺯﺍﺋﻡ ﺍﻟﺷ ﺭﻛﻳﺔ ﻭﺃﻧ ﻭﺍﻉ ﻣ ﻥ ﺍﻟﺧ ﺭﺯ ﺃﻭ ﺍﻟ ﻭﺩﻉ ﺃﻭ ﺍﻟﺣﻠ ﻖ ﺍﻟﻣﻌﺩﻧﻳ ﺔ ﻭﻏﻳﺭﻫ ﺎ ﺑﻧ ﺎء ﻋﻠ ﻰ‬
‫ﺇﺷ ﺎﺭﺓ ﺍﻟﻛ ﺎﻫﻥ ﺃﻭ ﺍﻟﺳ ﺎﺣﺭ ﺃﻭ ﺍﻋﺗﻘ ﺎﺩ ﻣﺗ ﻭﺍﺭﺙ ﻓﻳﻌﻠﻘﻭﻧﻬ ﺎ ﻓ ﻲ ﺭﻗ ﺎﺑﻬﻡ ﺃﻭ ﻋﻠ ﻰ ﺃﻭﻻﺩﻫ ﻡ ﻟ ﺩﻓﻊ ﺍﻟﻌ ﻳﻥ‬
‫ﺑﺯﻋﻣﻬﻡ ﺃﻭ ﻳﺭﺑﻁﻭﻧﻬﺎ ﻋﻠﻰ ﺃﺟﺳﺎﺩﻫﻡ ﺃﻭ ﻳﻌﻠﻘﻭﻧﻬﺎ ﻓﻲ ﺳﻳﺎﺭﺍﺗﻬﻡ ﻭﺑﻳﻭﺗﻬﻡ ﺃﻭ ﻳﻠﺑﺳﻭﻥ ﺧﻭﺍﺗﻡ ﺑﺄﻧﻭﺍﻉ ﻣﻥ‬
‫ﺍﻟﻔﺻﻭﺹ ﻳﻌﺗﻘﺩﻭﻥ ﻓﻳﻬﺎ ﺃﻣﻭﺭﺍ ﻣﻌﻳﻧﺔ ﻣﻥ ﺭﻓﻊ ﺍﻟﺑﻼء ﺃﻭ ﺩﻓﻌ ﻪ ﻭﻫ ﺫﺍ ﻻﺷ ﻙ ﻳﻧ ﺎﻓﻲ ﺍﻟﺗﻭﻛ ﻝ ﻋﻠ ﻰ ﺍﻟﻠ ﻪ‬
‫ﻭﻻ ﻳﺯﻳﺩ ﺍﻹﻧﺳﺎﻥ ﺇﻻ ﻭﻫﻧﺎ ﻭﻫﻭ ﻣﻥ ﺍﻟﺗﺩﺍﻭﻱ ﺑﺎﻟﺣﺭﺍﻡ ﻭﻫﺫﻩ ﺍﻟﺗﻣﺎﺋﻡ ﺍﻟﺗ ﻲ ﺗﻌﻠ ﻖ ﻓ ﻲ ﻛﺛﻳ ﺭ ﻣﻧﻬ ﺎ ﺷ ﺭﻙ‬
‫ﺟﻠ ﻲ ﻭﺍﺳ ﺗﻐﺎﺛﺔ ﺑ ﺑﻌﺽ ﺍﻟﺟ ﻥ ﻭﺍﻟﺷ ﻳﺎﻁﻳﻥ ﺃﻭ ﺭﺳ ﻭﻡ ﻏﺎﻣﺿ ﺔ ﺃﻭ ﻛﺗﺎﺑ ﺎﺕ ﻏﻳ ﺭ ﻣﻔﻬﻭﻣ ﺔ ﻭﺑﻌ ﺽ‬
‫ﺍﻟﻣﺷﻌﻭﺫﻳﻥ ﻳﻛﺗﺑﻭﻥ ﺁﻳﺎﺕ ﻣﻥ ﺍﻟﻘ ﺭﺁﻥ ﻭﻳﺧﻠﻁﻭﻧﻬ ﺎ ﺑﻐﻳﺭﻫ ﺎ ﻣ ﻥ ﺍﻟﺷ ﺭﻙ ﻭﺑﻌﺿ ﻬﻡ ﻳﻛﺗ ﺏ ﺁﻳ ﺎﺕ ﺍﻟﻘ ﺭﺁﻥ‬

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 ‫ﻣﺤﺮﻣﺎت اﺳﺘﻬﺎن ﺑﻬﺎ ﻛﺜﻴﺮ ﻣﻦ اﻟﻨﺎس‬

‫ﺑﺎﻟﻧﺟﺎﺳﺎﺕ ﺃﻭ ﺑﺩﻡ ﺍﻟﺣﻳﺽ ﻭﺗﻌﻠﻳﻖ ﻛﻝ ﻣﺎ ﺗﻘ ﺩﻡ ﺃﻭ ﺭﺑﻁ ﻪ ﺣ ﺭﺍﻡ ﻟﻘﻭﻟ ﻪ ﺻ ﻠﻰ ﺍﻟﻠ ﻪ ﻋﻠﻳ ﻪ ﻭﺳ ﻠﻡ‪) :‬ﻣ ﻥ‬
‫ﻋﻠﻖ ﺗﻣﻳﻣﺔ ﻓﻘﺩ ﺃﺷﺭﻙ( ﺭﻭﺍﻩ ﺃﺣﻣﺩ ‪ ١٥٦/٤‬ﻭﻫﻭ ﻓﻲ ﺍﻟﺳﻠﺳﻠﺔ ﺍﻟﺻﺣﻳﺣﺔ ﺭﻗﻡ ‪.٤٩٢‬‬

‫ﻭﻓﺎﻋﻝ ﺫﻟﻙ ﺇﻥ ﺍﻋﺗﻘﺩ ﺃﻥ ﻫﺫﻩ ﺍﻷﺷﻳﺎء ﺗﻧﻔﻊ ﺃﻭ ﺗﺿﺭ ﻣ ﻥ ﺩﻭﻥ ﺍﻟﻠ ﻪ ﻓﻬ ﻭ ﻣﺷ ﺭﻙ ﺷ ﺭﻛﺎ ﺃﻛﺑ ﺭ‪،‬‬
‫ﻭﺇﻥ ﺍﻋﺗﻘﺩ ﺃﻧﻬﺎ ﺳﺑﺏ ﻟﻠﻧﻔﻊ ﺃﻭ ﺍﻟﺿﺭﺭ‪ ،‬ﻭﺍﻟﻠﻪ ﻟﻡ ﻳﺟﻌﻠﻬﺎ ﺳﺑﺑﺎ‪ ،‬ﻓﻬﻭ ﻣﺷﺭﻙ ﺷﺭﻛﺎ ﺃﺻﻐﺭ ﻭﻫ ﺫﺍ ﻳ ﺩﺧﻝ‬
‫ﻓﻲ ﺷﺭﻙ ﺍﻷﺳﺑﺎﺏ‬

‫ــ ﺍﻟﺭﻳﺎء ﺑﺎﻟﻌﺑﺎﺩﺍﺕ‪:‬‬

‫ﻣﻥ ﺷﺭﻭﻁ ﺍﻟﻌﻣﻝ ﺍﻟﺻﺎﻟﺢ ﺃﻥ ﻳﻛﻭﻥ ﺧﺎﻟﺻﺎ ﻣﻥ ﺍﻟﺭﻳﺎء ﻣﻘﻳﺩﺍ ﺑﺎﻟﺳﻧﺔ ﻭﺍﻟﺫﻱ ﻳﻘﻭﻡ ﺑﻌﺑ ﺎﺩﺓ ﻟﻳ ﺭﺍﻩ‬
‫ﺍﻟﻧﺎﺱ ﻓﻬﻭ ﻣﺷﺭﻙ ﻭﻋﻣﻠﻪ ﺣﺎﺑﻁ ﻛﻣﻥ ﺻﻠﻰ ﻟﻳﺭﺍﻩ ﺍﻟﻧ ﺎﺱ‪ ،‬ﻗ ﺎﻝ ﺍﻟﻠ ﻪ ﺗﻌ ﺎﻟﻰ‪) :‬ﺇﻥ ﺍﻟﻣﻧ ﺎﻓﻘﻳﻥ ﻳﺧ ﺎﺩﻋﻭﻥ‬
‫ﺍﻟﻠﻪ ﻭﻫﻭ ﺧﺎﺩﻋﻬﻡ ﻭﺇﺫﺍ ﻗﺎﻣﻭﺍ ﺇﻟﻰ ﺍﻟﺻﻼﺓ ﻗ ﺎﻣﻭﺍ ﻛﺳ ﺎﻟﻰ ﻳ ﺭﺍءﻭﻥ ﺍﻟﻧ ﺎﺱ ﻭﻻ ﻳ ﺫﻛﺭﻭﻥ ﺍﻟﻠ ﻪ ﺇﻻ ﻗﻠ ﻳﻼ(‬
‫ﺍﻟﻧﺳﺎء‪ ،١٤٢ /‬ﻭﻛﺫﻟﻙ ﺇﺫﺍ ﻋﻣﻝ ﺍﻟﻌﻣﻝ ﻟﻳﻧﺗﻘﻝ ﺧﺑﺭﻩ ﻭﻳﺗﺳﺎﻣﻊ ﺑﻪ ﺍﻟﻧﺎﺱ ﻓﻘﺩ ﻭﻗﻊ ﻓﻲ ﺍﻟﺷ ﺭﻙ ﻭﻗ ﺩ ﻭﺭﺩ‬
‫ﺍﻟﻭﻋﻳﺩ ﻟﻣﻥ ﻳﻔﻌﻝ ﺫﻟﻙ ﻛﻣﺎ ﺟﺎء ﻓﻲ ﺣﺩﻳﺙ ﺍﺑﻥ ﻋﺑﺎﺱ ﺭﺿﻲ ﺍﻟﻠﻪ ﻋﻧﻬﻣﺎ ﻣﺭﻓﻭﻋ ﺎ‪ " :‬ﻣ ﻥ ﺳ ﻣﻊ ﺳ ﻣﻊ‬
‫ﺍﻟﻠﻪ ﺑﻪ ﻭﻣﻥ ﺭﺍءﻯ ﺭﺍءﻯ ﺍﻟﻠﻪ ﺑﻪ " ﺭﻭﺍﻩ ﻣﺳﻠﻡ ‪ .٢٢٨٩/٤‬ﻭﻣﻥ ﻋﻣ ﻝ ﻋﺑ ﺎﺩﺓ ﻗﺻ ﺩ ﺑﻬ ﺎ ﺍﻟﻠ ﻪ ﻭﺍﻟﻧ ﺎﺱ‬
‫ﻓﻌﻣﻠﻪ ﺣﺎﺑﻁ ﻛﻣﺎ ﺟﺎء ﻓﻲ ﺍﻟﺣﺩﻳﺙ ﺍﻟﻘﺩﺳﻲ‪ " :‬ﺃﻧﺎ ﺃﻏﻧﻰ ﺍﻟﺷﺭﻛﺎء ﻋﻥ ﺍﻟﺷﺭﻙ‪ ،‬ﻣﻥ ﻋﻣ ﻝ ﻋﻣ ﻼ ﺃﺷ ﺭﻙ‬
‫ﻓﻳﻪ ﻣﻌﻲ ﻏﻳﺭﻱ ﺗﺭﻛﺗﻪ ﻭﺷﺭﻛﻪ " ﺭﻭﺍﻩ ﻣﺳﻠﻡ ﺭﻗﻡ ‪٢٩٨٥‬‬

‫ﻭﻣﻥ ﺍﺑﺗﺩﺃ ﺍﻟﻌﻣﻝ ﻟﻠﻪ ﺛﻡ ﻁﺭﺃ ﻋﻠﻳﻪ ﺍﻟﺭﻳﺎء ﻓﺈﻥ ﻛﺭﻫﻪ ﻭﺟﺎﻫﺩﻩ ﻭﺩﺍﻓﻌﻪ ﺻﺢ ﻋﻣﻠﻪ ﻭﺇﻥ ﺍﺳﺗﺭﻭﺡ‬
‫ﺇﻟﻳﻪ ﻭﺳﻛﻧﺕ ﺇﻟﻳﻪ ﻧﻔﺳﻪ ﻓﻘﺩ ﻧﺹ ﺃﻛﺛﺭ ﺃﻫﻝ ﺍﻟﻌﻠﻡ ﻋﻠﻰ ﺑﻁﻼﻧﻪ‪.‬‬

‫ــ ﺍﻟﻁﻳﺭﺓ‪:‬‬

‫ﻭﻫﻲ ﺍﻟﺗﺷ ﺎﺅﻡ ﻗ ﺎﻝ ﺗﻌ ﺎﻟﻰ‪) :‬ﻓ ﺈﺫﺍ ﺟ ﺎءﺗﻬﻡ ﺍﻟﺣﺳ ﻧﺔ ﻗ ﺎﻟﻭﺍ ﻟﻧ ﺎ ﻫ ﺫﻩ‪ ،‬ﻭﺇﻥ ﺗﺻ ﺑﻬﻡ ﺳ ﻳﺋﺔ ﻳﻁﻳ ﺭﻭﺍ‬
‫ﺑﻣﻭﺳﻰ ﻭﻣﻥ ﻣﻌﻪ( ﺍﻷﻋﺭﺍﻑ‪.١٣١/‬‬

‫ﻭﻛﺎﻧﺕ ﺍﻟﻌﺭﺏ ﺇﺫﺍ ﺃﺭﺍﺩ ﺃﺣﺩﻫﻡ ﺃﻣﺭﺍ ﻛﺳ ﻔﺭ ﻭﻏﻳ ﺭﻩ ﺃﻣﺳ ﻙ ﺑﻁ ﺎﺋﺭ ﺛ ﻡ ﺃﺭﺳ ﻠﻪ ﻓ ﺈﻥ ﺫﻫ ﺏ ﻳﻣﻳﻧ ﺎ‬

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 ‫ﻣﺤﺮﻣﺎت اﺳﺘﻬﺎن ﺑﻬﺎ ﻛﺜﻴﺮ ﻣﻦ اﻟﻨﺎس‬

‫ﺗﻔﺎءﻝ ﻭﻣﺿﻰ ﻓﻲ ﺃﻣﺭﻩ ﻭﺇﻥ ﺫﻫﺏ ﺷ ﻣﺎﻻ ﺗﺷ ﺎءﻡ ﻭﺭﺟ ﻊ ﻋﻣ ﺎ ﺃﺭﺍﺩ ﻭﻗ ﺩ ﺑ ﻳﻥ ﺍﻟﻧﺑ ﻲ ﺻ ﻠﻰ ﺍﻟﻠ ﻪ ﻋﻠﻳ ﻪ‬
‫ﻭﺳﻠﻡ ﺣﻛﻡ ﻫﺫﺍ ﺍﻟﻌﻣﻝ ﺑﻘﻭﻟﻪ‪ " :‬ﺍﻟﻁﻳﺭﺓ ﺷﺭﻙ " ﺭﻭﺍﻩ ﺍﻹﻣﺎﻡ ﺃﺣﻣﺩ ‪ ٣٨٩/١‬ﻭﻫ ﻭ ﻓ ﻲ ﺻ ﺣﻳﺢ ﺍﻟﺟ ﺎﻣﻊ‬
‫‪.٣٩٥٥‬‬

‫ﻭﻣﻣﺎ ﻳﺩﺧﻝ ﻓﻲ ﻫﺫﺍ ﺍﻻﻋﺗﻘﺎﺩ ﺍﻟﻣﺣ ﺭﻡ ﺍﻟﻣﻧ ﺎﻓﻲ ﻟﻠﺗﻭﺣﻳ ﺩ‪ :‬ﺍﻟﺗﺷ ﺎﺅﻡ ﺑﺎﻟﺷ ﻬﻭﺭ ﻛﺗ ﺭﻙ ﺍﻟﻧﻛ ﺎﺡ ﻓ ﻲ‬
‫ﺷﻬﺭ ﺻﻔﺭ‪ ،‬ﻭﺑﺎﻷﻳﺎﻡ ﻛﺎﻋﺗﻘﺎﺩ ﺃﻥ ﺁﺧﺭ ﺃﺭﺑﻌﺎء ﻣﻥ ﻛﻝ ﺷﻬﺭ ﻳﻭﻡ ﻧﺣﺱ ﻣﺳﺗﻣﺭ ﺃﻭ ﺍﻷﺭﻗﺎﻡ ﻛ ﺎﻟﺭﻗﻡ ‪١٣‬‬
‫ﺃﻭ ﺍﻷﺳﻣﺎء ﺃﻭ ﺃﺻﺣﺎﺏ ﺍﻟﻌﺎﻫﺎﺕ ﻛﻣﺎ ﺇﺫﺍ ﺫﻫﺏ ﻟﻳﻔﺗﺢ ﺩﻛﺎﻧﻪ ﻓﺭﺃﻯ ﺃﻋﻭﺭ ﻓ ﻲ ﺍﻟﻁﺭﻳ ﻖ ﻓﺗﺷ ﺎءﻡ ﻭﺭﺟ ﻊ‬
‫ﻭﻧﺣﻭ ﺫﻟﻙ ﻓﻬﺫﺍ ﻛﻠﻪ ﺣﺭﺍﻡ ﻭﻣﻥ ﺍﻟﺷﺭﻙ ﻭﻗﺩ ﺑﺭﺉ ﺍﻟﻧﺑﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻳﻪ ﻭﺳﻠﻡ ﻣﻥ ﻫﺅﻻء ﻓﻌﻥ ﻋﻣﺭﺍﻥ‬
‫ﺑﻥ ﺣﺻﻳﻥ ﻣﺭﻓﻭﻋﺎ‪ " :‬ﻟﻳﺱ ﻣﻧﺎ ﻣ ﻥ ﺗﻁﻳ ﺭ ﻭﻻ ﺗﻁﻳ ﺭ ﻟ ﻪ ﻭﻻ ﺗﻛﻬ ﻥ ﻭﻻ ﺗﻛﻬ ﻥ ﻟ ﻪ )ﻭﺃﻅﻧ ﻪ ﻗ ﺎﻝ‪ (:‬ﺃﻭ‬
‫ﺳﺣﺭ ﺃﻭ ﺳﺣﺭ ﻟﻪ " ﺭﻭﺍﻩ ﺍﻟﻁﺑﺭﺍﻧﻲ ﻓﻲ ﺍﻟﻛﺑﻳ ﺭ ‪ ١٦٢/١٨‬ﺍﻧﻅ ﺭ ﺻ ﺣﻳﺢ ﺍﻟﺟ ﺎﻣﻊ ‪ .٥٤٣٥‬ﻭﻣ ﻥ ﻭﻗ ﻊ‬
‫ﻓﻲ ﺷﺊ ﻣﻥ ﺫﻟﻙ ﻓﻛﻔﺎﺭﺗﻪ ﻣﺎ ﺟﺎء ﻓﻲ ﺣﺩﻳﺙ ﻋﺑﺩﺍﻟﻠﻪ ﺑﻥ ﻋﻣﺭﻭ ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻭﻝ ﺍﻟﻠﻪ ﺻ ﻠﻰ ﺍﻟﻠ ﻪ ﻋﻠﻳ ﻪ‬
‫ﻭﺳﻠﻡ‪ " :‬ﻣﻥ ﺭﺩﺗﻪ ﺍﻟﻁﻳﺭﺓ ﻣ ﻥ ﺣﺎﺟ ﺔ ﻓﻘ ﺩ ﺃﺷ ﺭﻙ ﻗ ﺎﻟﻭﺍ ﻳ ﺎ ﺭﺳ ﻭﻝ ﺍﻟﻠ ﻪ ﻣ ﺎ ﻛﻔ ﺎﺭﺓ ﺫﻟ ﻙ ﻗ ﺎﻝ ﺃﻥ ﻳﻘ ﻭﻝ‬
‫ﺃﺣﺩﻫﻡ‪ " :‬ﺍﻟﻠﻬﻡ ﻻ ﺧﻳﺭ ﺇﻻ ﺧﻳﺭﻙ ﻭﻻ ﻁﻳ ﺭ ﺇﻻ ﻁﻳ ﺭﻙ ﻭﻻ ﺇﻟ ﻪ ﻏﻳ ﺭﻙ " ﺭﻭﺍﻩ ﺍﻹﻣ ﺎﻡ ﺃﺣﻣ ﺩ ‪٢٢٠/٢‬‬
‫ﺍﻟﺳﻠﺳﻠﺔ ﺍﻟﺻﺣﻳﺣﺔ ‪.١٠٦٥‬‬

‫ﻭﺍﻟﺗﺷﺎﺅﻡ ﻣﻥ ﻁﺑﺎﺋﻊ ﺍﻟﻧﻔﻭﺱ ﻳﻘﻝ ﻭﻳﻛﺛﺭ ﻭﺃﻫﻡ ﻋﻼﺝ ﻟﻪ ﺍﻟﺗﻭﻛﻝ ﻋﻠ ﻰ ﺍﻟﻠ ﻪ ﻋ ﺯ ﻭﺟ ﻝ ﻛﻣ ﺎ ﻓ ﻲ‬

‫ﻗﻭﻝ ﺍﺑﻥ ﻣﺳﻌﻭﺩ‪ " :‬ﻭﻣﺎ ﻣﻧﺎ ﺇﻻ )ﺃﻱ‪ :‬ﺇﻻ ﻭﻳﻘﻊ ﻓﻲ ﻧﻔﺳﻪ ﺷﺊ ﻣ ﻥ ﺫﻟ ﻙ( ﻭﻟﻛ ﻥ ﺍﻟﻠ ﻪ ﻳﺫﻫﺑ ﻪ ﺑﺎﻟﺗﻭﻛ ﻝ "‬
‫ﺭﻭﺍﻩ ﺃﺑﻭ ﺩﺍﻭﺩ ﺭﻗﻡ ‪ ٣٩١٠‬ﻭﻫﻭ ﻓﻲ ﺍﻟﺳﻠﺳﻠﺔ ﺍﻟﺻﺣﻳﺣﺔ ‪.٤٣٠‬‬

‫ــ ﺍﻟﺣﻠﻑ ﺑﻐﻳﺭ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ‪:‬‬

‫ﺍﻟﻠﻪ ﺳﺑﺣﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ ﻳﻘﺳﻡ ﺑﻣﺎ ﺷﺎء ﻣﻥ ﻣﺧﻠﻭﻗﺎﺗﻪ ﻭﺃﻣﺎ ﺍﻟﻣﺧﻠ ﻭﻕ ﻓ ﻼ ﻳﺟ ﻭﺯ ﻟ ﻪ ﺃﻥ ﻳﻘﺳ ﻡ ﺑﻐﻳ ﺭ‬
‫ﺍﻟﻠﻪ ﻭﻣﻣﺎ ﻳﺟﺭﻱ ﻋﻠﻰ ﺃﻟﺳﻧﺔ ﻛﺛﻳﺭ ﻣﻥ ﺍﻟﻧﺎﺱ ﺍﻟﺣﻠﻑ ﺑﻐﻳﺭ ﺍﻟﻠﻪ ﻭﺍﻟﺣﻠﻑ ﻧﻭﻉ ﻣﻥ ﺍﻟﺗﻌﻅ ﻳﻡ ﻻ ﻳﻠﻳ ﻖ ﺇﻻ‬
‫ﺑﺎﻟﻠﻪ ﻋﻥ ﺍﺑﻥ ﻋﻣﺭ ﻣﺭﻓﻭﻋﺎ‪ " :‬ﺃﻻ ﺇﻥ ﺍﻟﻠﻪ ﻳﻧﻬﺎﻛﻡ ﺃﻥ ﺗﺣﻠﻔﻭﺍ ﺑﺂﺑﺎﺋﻛﻡ ﻣ ﻥ ﻛ ﺎﻥ ﺣﺎﻟﻔ ﺎ ﻓﻠﻳﺣﻠ ﻑ ﺑﺎﻟﻠ ﻪ ﺃﻭ‬
‫ﻟﻳﺻﻣﺕ " ﺭﻭﺍﻩ ﺍﻟﺑﺧﺎﺭﻱ ﺍﻧﻅﺭ ﺍﻟﻔﺗﺢ ‪ .٥٣٠/١١‬ﻭﻋﻥ ﺍﺑﻥ ﻋﻣﺭ ﻣﺭﻓﻭﻋﺎ‪ " :‬ﻣﻥ ﺣﻠﻑ ﺑﻐﻳﺭ ﺍﻟﻠﻪ ﻓﻘﺩ‬
‫ﺃﺷﺭﻙ " ﺭﻭﺍﻩ ﺍﻹﻣﺎﻡ ﺃﺣﻣﺩ ‪ ١٢٥/٢‬ﺍﻧﻅﺭ ﺻﺣﻳﺢ ﺍﻟﺟﺎﻣﻊ ‪ .٦٢٠٤‬ﻭﻗﺎﻝ ﺍﻟﻧﺑﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻳﻪ ﻭﺳﻠﻡ‪:‬‬
‫" ﻣﻥ ﺣﻠﻑ ﺑﺎﻷﻣﺎﻧﺔ ﻓﻠﻳﺱ ﻣﻧﺎ " ﺭﻭﺍﻩ ﺃﺑﻭ ﺩﺍﻭﺩ ‪ ٣٢٥٣‬ﻭﻫﻭ ﻓﻲ ﺍﻟﺳﻠﺳﻠﺔ ﺍﻟﺻﺣﻳﺣﺔ ﺭﻗﻡ ‪.٩٤‬‬

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 ‫ﻣﺤﺮﻣﺎت اﺳﺘﻬﺎن ﺑﻬﺎ ﻛﺜﻴﺮ ﻣﻦ اﻟﻨﺎس‬

‫ﻓﻼ ﻳﺟﻭﺯ ﺍﻟﺣﻠﻑ ﺑﺎﻟﻛﻌﺑﺔ ﻭﻻ ﺑﺎﻷﻣﺎﻧ ﺔ ﻭﻻ ﺑﺎﻟﺷ ﺭﻑ ﻭﻻ ﺑ ﺎﻟﻌﻭﻥ ﻭﻻ ﺑﺑﺭﻛ ﺔ ﻓ ﻼﻥ ﻭﻻ ﺑﺣﻳ ﺎﺓ‬
‫ﻓﻼﻥ ﻭﻻ ﺑﺟﺎﻩ ﺍﻟﻧﺑﻲ ﻭﻻ ﺑﺟﺎﻩ ﺍﻟﻭﻟﻲ ﻭﻻ ﺑﺎﻵﺑ ﺎء ﻭﺍﻷﻣﻬ ﺎﺕ ﻭﻻ ﺑ ﺭﺃﺱ ﺍﻷﻭﻻﺩ ﻛ ﻝ ﺫﻟ ﻙ ﺣ ﺭﺍﻡ ﻭﻣ ﻥ‬
‫ﻭﻗﻊ ﻓﻲ ﺷﻲء ﻣﻥ ﻫﺫﺍ ﻓﻛﻔﺎﺭﺗﻪ ﺃﻥ ﻳﻘﻭﻝ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﻟﻠﻪ ﻛﻣﺎ ﺟﺎء ﻓ ﻲ ﺍﻟﺣ ﺩﻳﺙ ﺍﻟﺻ ﺣﻳﺢ‪ " :‬ﻣ ﻥ ﺣﻠ ﻑ‬
‫ﻓﻘﺎﻝ ﻓﻲ ﺣﻠﻔﻪ ﺑﺎﻟﻼﺕ ﻭﺍﻟﻌﺯﻯ ﻓﻠﻳﻘﻝ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﻟﻠﻪ‪ " ..‬ﺭﻭﺍﻩ ﺍﻟﺑﺧﺎﺭﻱ ﻓﺗﺢ ‪٥٣٦/١١‬‬

‫ﻭﻋﻠﻰ ﻣﻧﻭﺍﻝ ﻫﺫﺍ ﺍﻟﺑ ﺎﺏ ﺃﻳﺿ ﺎ ﻋ ﺩﺩ ﻣ ﻥ ﺍﻷﻟﻔ ﺎﻅ ﺍﻟﺷ ﺭﻛﻳﺔ ﻭﺍﻟﻣﺣﺭﻣ ﺔ ﺍﻟﺗ ﻲ ﻳﺗﻔ ﻭﻩ ﺑﻬ ﺎ ﺑﻌ ﺽ‬
‫ﺍﻟﻣﺳﻠﻣﻳﻥ ﻭﻣﻥ ﺃﻣﺛﻠﺗﻬﺎ‪ :‬ﺃﻋﻭﺫ ﺑﺎﻟﻠﻪ ﻭﺑﻙ ـ ﺃﻧﺎ ﻣﺗﻭﻛﻝ ﻋﻠﻰ ﺍﻟﻠﻪ ﻭﻋﻠﻳﻙ ـ ﻫﺫﺍ ﻣﻥ ﺍﻟﻠﻪ ﻭﻣﻧﻙ ـ ﻣﺎﻟﻲ ﺇﻻ‬
‫ﺍﻟﻠﻪ ﻭﺃﻧﺕ ـ ﺍﻟﻠﻪ ﻟﻲ ﻓﻲ ﺍﻟﺳﻣﺎء ﻭﺃﻧﺕ ﻟﻲ ﻓﻲ ﺍﻷﺭﺽ ـ ﻟﻭﻻ ﺍﻟﻠﻪ ﻭﻓﻼﻥ ـ ﺃﻧﺎ ﺑﺭﻳﺊ ﻣ ﻥ ﺍﻹﺳ ﻼﻡ ـ ﻳ ﺎ‬
‫ﺧﻳﺑﺔ ﺍﻟﺩﻫﺭ )ﻭﻛﺫﺍ ﻛﻝ ﻋﺑﺎﺭﺓ ﻓﻳﻬﺎ ﺳﺏ ﺍﻟﺩﻫﺭ ﻣﺛﻝ ﻫﺫﺍ ﺯﻣﺎﻥ ﺳﻭء ﻭﻫﺫﻩ ﺳﺎﻋﺔ ﻧﺣﺱ ﻭﺍﻟﺯﻣﻥ ﻏ ﺩﺍﺭ‬
‫ﻭﻧﺣﻭ ﺫﻟﻙ ﻭﺫﻟﻙ ﻷﻥ ﺳﺏ ﺍﻟﺩﻫﺭ ﻳﺭﺟﻊ ﻋﻠﻰ ﺍﻟﻠﻪ ﺍﻟﺫﻱ ﺧﻠﻖ ﺍﻟﺩﻫﺭ( ـ ﺷﺎءﺕ ﺍﻟﻁﺑﻳﻌﺔ ـ ﻛ ﻝ ﺍﻷﺳ ﻣﺎء‬
‫ﺍﻟﻣﻌﺑﺩﺓ ﻟﻐﻳﺭ ﺍﻟﻠﻪ ﻛﻌﺑﺩ ﺍﻟﻣﺳﻳﺢ ﻭﻋﺑﺩ ﺍﻟﻧﺑﻲ ﻭﻋﺑﺩ ﺍﻟﺭﺳﻭﻝ ﻭﻋﺑﺩ ﺍﻟﺣﺳﻳﻥ‬

‫ﻭﻣ ﻥ ﺍﻟﻣﺻ ﻁﻠﺣﺎﺕ ﻭﺍﻟﻌﺑ ﺎﺭﺍﺕ ﺍﻟﺣﺎﺩﺛ ﺔ ﺍﻟﻣﺧﺎﻟﻔ ﺔ ﻟﻠﺗﻭﺣﻳ ﺩ ﻛ ﺫﻟﻙ‪ :‬ﺍﺷ ﺗﺭﺍﻛﻳﺔ ﺍﻹﺳ ﻼﻡ ـ‬
‫ﺩﻳﻣﻭﻗﺭﺍﻁﻳﺔ ﺍﻹﺳﻼﻡ ـ ﺇﺭﺍﺩﺓ ﺍﻟﺷﻌﺏ ﻣﻥ ﺇﺭﺍﺩﺓ ﺍﻟﻠﻪ ـ ﺍﻟﺩﻳﻥ ﻟﻠﻪ ﻭﺍﻟﻭﻁﻥ ﻟﻠﺟﻣﻳﻊ ـ ﺑﺎﺳﻡ ﺍﻟﻌﺭﻭﺑﺔ ـ ﺑﺎﺳﻡ‬
‫ﺍﻟﺛﻭﺭﺓ‪.‬‬

‫ﻭﻣﻥ ﺍﻟﻣﺣﺭﻣﺎﺕ ﺇﻁﻼﻕ ﻟﻔﻅﺔ ﻣﻠ ﻙ ﺍﻟﻣﻠ ﻭﻙ ﻭﻣ ﺎ ﻓ ﻲ ﺣﻛﻣﻬ ﺎ ﻛﻘﺎﺿ ﻲ ﺍﻟﻘﺿ ﺎﺓ ﻋﻠ ﻰ ﺃﺣ ﺩ ﻣ ﻥ‬

‫ﺍﻟﺑﺷ ﺭ ـ ﺇﻁ ﻼﻕ ﻟﻔﻅ ﺔ ﺳ ﻳﺩ ﻭﻣ ﺎ ﻓ ﻲ ﻣﻌﻧﺎﻫ ﺎ ﻋﻠ ﻰ ﺍﻟﻣﻧ ﺎﻓﻖ ﻭﺍﻟﻛ ﺎﻓﺭ )ﺳ ﻭﺍء ﻛ ﺎﻥ ﺑﺎﻟﻠﻐ ﺔ ﺍﻟﻌﺭﺑﻳ ﺔ ﺃﻭ‬
‫ﺑﻐﻳﺭﻫﺎ( ـ ﺍﺳﺗﺧﺩﺍﻡ ﺣﺭﻑ ﻟﻭ ﺍﻟﺫﻱ ﻳﺩﻝ ﻋﻠﻰ ﺍﻟﺗﺳﺧﻁ ﻭﺍﻟﺗﻧﺩﻡ ﻭﺍﻟﺗﺣﺳﺭ ﻭﻳﻔﺗﺢ ﻋﻣﻝ ﺍﻟﺷ ﻳﻁﺎﻥ ـ ﻗ ﻭﻝ‬
‫ﺍﻟﻠﻬﻡ ﺍﻏﻔﺭ ﻟﻲ ﺇﻥ ﺷﺋﺕ ـ ]ﻭﻟﻠﺗﻭﺳﻊ ﺍﻧﻅﺭ ﻣﻌﺟﻡ ﺍﻟﻣﻧﺎﻫﻲ ﺍﻟﻠﻔﻅﻳﺔ‪ :‬ﺑﻛﺭ ﺃﺑﻭ ﺯﻳﺩ[‬

‫ﺍﻟﺟﻠﻭﺱ ﻣﻊ ﺍﻟﻣﻧﺎﻓﻘﻳﻥ ﺃﻭ ﺍﻟﻔﺳﺎﻕ ﺍﺳﺗﺋﻧﺎﺳﺎ ﺑﻬﻡ ﺃﻭ ﺇﻳﻧﺎﺳﺎ ﻟﻬﻡ‪:‬‬

‫ﻳﻌﻣﺩ ﻛﺛﻳﺭ ﻣﻥ ﺍﻟﺫﻳﻥ ﻟﻡ ﻳﺗﻣﻛﻥ ﺍﻹﻳﻣﺎﻥ ﻣﻥ ﻗﻠﻭﺑﻬﻡ ﺇﻟ ﻰ ﻣﺟﺎﻟﺳ ﺔ ﺑﻌ ﺽ ﺃﻫ ﻝ ﺍﻟﻔﺳ ﻖ ﻭﺍﻟﻔﺟ ﻭﺭ‬
‫ﺑﻝ ﺭﺑﻣﺎ ﺟﺎﻟﺳﻭﺍ ﺑﻌﺽ ﺍﻟﺫﻳﻥ ﻳﻁﻌﻧﻭﻥ ﻓ ﻲ ﺷ ﺭﻳﻌﺔ ﺍﻟﻠ ﻪ ﻭﻳﺳ ﺗﻬﺯﺋﻭﻥ ﺑﺩﻳﻧ ﻪ ﻭﺃﻭﻟﻳﺎﺋ ﻪ ﻭﻻﺷ ﻙ ﺃﻥ ﻫ ﺫﺍ‬
‫ﻋﻣﻝ ﻣﺣﺭﻡ ﻳﻘﺩﺡ ﻓﻲ ﺍﻟﻌﻘﻳﺩﺓ ﻗﺎﻝ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ‪) :‬ﻭﺇﺫﺍ ﺭﺃﻳﺕ ﺍﻟﺫﻳﻥ ﻳﺧﻭﺿﻭﻥ ﻓﻲ ﺁﻳﺎﺗﻧﺎ ﻓ ﺄﻋﺭﺽ ﻋ ﻧﻬﻡ‬
‫ﺣﺗﻰ ﻳﺧﻭﺿﻭﺍ ﻓﻲ ﺣﺩﻳﺙ ﻏﻳﺭﻩ ﻭﺇﻣ ﺎ ﻳﻧﺳ ﻳﻧﻙ ﺍﻟﺷ ﻳﻁﺎﻥ ﻓ ﻼ ﺗﻘﻌ ﺩ ﺑﻌ ﺩ ﺍﻟ ﺫﻛﺭﻯ ﻣ ﻊ ﺍﻟﻘ ﻭﻡ ﺍﻟﻅ ﺎﻟﻣﻳﻥ(‬

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 ‫ﻣﺤﺮﻣﺎت اﺳﺘﻬﺎن ﺑﻬﺎ ﻛﺜﻴﺮ ﻣﻦ اﻟﻨﺎس‬

‫ﺍﻷﻧﻌﺎﻡ‪٦٨/‬‬

‫ﻓﻼ ﻳﺟ ﻭﺯ ﺍﻟﺟﻠ ﻭﺱ ﻣﻌﻬ ﻡ ﻓ ﻲ ﻫ ﺫﻩ ﺍﻟﺣﺎﻟ ﺔ ﻭﺇﻥ ﺍﺷ ﺗﺩﺕ ﻗ ﺭﺍﺑﺗﻬﻡ ﺃﻭ ﻟﻁ ﻑ ﻣﻌﺷ ﺭﻫﻡ ﻭﻋ ﺫﺑﺕ‬
‫ﺃﻟﺳﻧﺗﻬﻡ ﺇﻻ ﻟﻣﻥ ﺃﺭﺍﺩ ﺩﻋﻭﺗﻬﻡ ﺃﻭ ﺭﺩ ﺑﺎﻁﻠﻬﻡ ﺃﻭ ﺍﻹﻧﻛﺎﺭ ﻋﻠﻳﻬﻡ ﺃﻣﺎ ﺍﻟﺭﺿﺎ ﺃﻭ ﺍﻟﺳ ﻛﻭﺕ ﻓ ﻼ‪ ،‬ﻗ ﺎﻝ ﺍﻟﻠ ﻪ‬
‫ﺗﻌﺎﻟﻰ‪) :‬ﻓﺈﻥ ﺗﺭﺿﻭﺍ ﻋﻧﻬﻡ ﻓﺈﻥ ﺍﻟﻠﻪ ﻻ ﻳﺭﺿﻰ ﻋﻥ ﺍﻟﻘﻭﻡ ﺍﻟﻔﺎﺳﻘﻳﻥ( ﺍﻟﺗﻭﺑﺔ‪٩٦/‬‬

‫ﺗﺭﻙ ﺍﻟﻁﻣﺄﻧﻳﻧﺔ ﻓﻲ ﺍﻟﺻﻼﺓ‪:‬‬

‫ﻣﻥ ﺃﻛﺑﺭ ﺟﺭﺍﺋﻡ ﺍﻟﺳﺭﻗﺔ ﺍﻟﺳﺭﻗﺔ ﻣﻥ ﺍﻟﺻﻼﺓ ﻗ ﺎﻝ ﺭﺳ ﻭﻝ ﺍﻟﻠ ﻪ ﺻ ﻠﻰ ﺍﻟﻠ ﻪ ﻋﻠﻳ ﻪ ﻭﺳ ﻠﻡ " ﺃﺳ ﻭﺃ‬
‫ﺍﻟﻧﺎﺱ ﺳﺭﻗﺔ ﺍﻟﺫﻱ ﻳﺳﺭﻕ ﻣﻥ ﺻ ﻼﺗﻪ ﻗ ﺎﻟﻭﺍ ﻳ ﺎ ﺭﺳ ﻭﻝ ﺍﻟﻠ ﻪ‪ :‬ﻭﻛﻳ ﻑ ﻳﺳ ﺭﻕ ﻣ ﻥ ﺻ ﻼﺗﻪ ﻗ ﺎﻝ‪ :‬ﻻ ﻳ ﺗﻡ‬
‫ﺭﻛﻭﻋﻬ ﺎ ﻭﻻ ﺳ ﺟﻭﺩﻫﺎ " ﺭﻭﺍﻩ ﺍﻹﻣ ﺎﻡ ﺃﺣﻣ ﺩ ‪ ٣١٠/٥‬ﻭﻫ ﻭ ﻓ ﻲ ﺻ ﺣﻳﺢ ﺍﻟﺟ ﺎﻣﻊ ‪ .٩٩٧‬ﻭﺇﻥ ﺗ ﺭﻙ‬
‫ﺍﻟﻁﻣﺄﻧﻳﻧﺔ ﻭﻋﺩﻡ ﺍﺳﺗﻘﺭﺍﺭ ﺍﻟﻅﻬﺭ ﻓﻲ ﺍﻟﺭﻛﻭﻉ ﻭﺍﻟﺳﺟﻭﺩ ﻭﻋﺩﻡ ﺇﻗﺎﻣﺗﻪ ﺑﻌﺩ ﺍﻟﺭﻓﻊ ﻣﻥ ﺍﻟﺭﻛﻭﻉ ﻭﺍﺳﺗﻭﺍﺋﻪ‬
‫ﻓﻲ ﺍﻟﺟﻠﺳﺔ ﺑﻳﻥ ﺍﻟﺳﺟﺩﺗﻳﻥ ﻛﻝ ﺫﻟﻙ ﻣﺷﻬﻭﺭ ﻭﻣﺷﺎﻫﺩ ﻓﻲ ﺟﻣﺎﻫﻳﺭ ﺍﻟﻣﺻﻠﻳﻥ ﻭﻻ ﻳﻛﺎﺩ ﻳﺧﻠﻭ ﻣﺳﺟﺩ ﻣ ﻥ‬
‫ﻧﻣﺎﺫﺝ ﻣﻥ ﺍﻟﺫﻳﻥ ﻻ ﻳﻁﻣﺋﻧﻭﻥ ﻓﻲ ﺻﻼﺗﻬﻡ‪ .‬ﻭﺍﻟﻁﻣﺄﻧﻳﻧﺔ ﺭﻛﻥ ﻭﺍﻟﺻﻼﺓ ﻻ ﺗﺻﺢ ﺑﺩﻭﻧﻬﺎ ﻭﺍﻷﻣﺭ ﺧﻁﻳﺭ‬
‫ﻗ ﺎﻝ ﺭﺳ ﻭﻝ ﺍﻟﻠ ﻪ ﺻ ﻠﻰ ﺍﻟﻠ ﻪ ﻋﻠﻳ ﻪ ﻭﺳ ﻠﻡ " ﻻ ﺗﺟ ﺯﺉ ﺻ ﻼﺓ ﺍﻟﺭﺟ ﻝ ﺣﺗ ﻰ ﻳﻘ ﻳﻡ ﻅﻬ ﺭﻩ ﻓ ﻲ ﺍﻟﺭﻛ ﻭﻉ‬
‫ﻭﺍﻟﺳﺟﻭﺩ" ﺭﻭﺍﻩ ﺃﺑﻭ ﺩﺍﻭﺩ ‪ ٥٣٣/١‬ﻭﻫﻭ ﻓﻲ ﺻﺣﻳﺢ ﺍﻟﺟﺎﻣﻊ ‪ .٧٢٢٤‬ﻭﻻ ﺷ ﻙ ﺃﻥ ﻫ ﺫﺍ ﻣﻧﻛ ﺭ ﻳﺳ ﺗﺣﻖ‬
‫ﺻﺎﺣﺑﻪ ﺍﻟﺯﺟﺭ ﻭﺍﻟﻭﻋﻳﺩ‪ ،‬ﻋﻥ ﺃﺑﻲ ﻋﺑﺩ ﺍﻟﻠﻪ ﺍﻷﺷﻌﺭﻱ ﻗﺎﻝ ﺻﻠﻰ ﺭﺳ ﻭﻝ ﺍﻟﻠ ﻪ ﺻ ﻠﻰ ﺍﻟﻠ ﻪ ﻋﻠﻳ ﻪ ﻭﺳ ﻠﻡ‬
‫ﺑﺄﺻﺣﺎﺑﻪ ﺛﻡ ﺟﻠﺱ ﻓﻲ ﻁﺎﺋﻔﺔ ﻣﻧﻬﻡ ﻓﺩﺧﻝ ﺭﺟﻝ ﻓﻘﺎﻡ ﻳﺻﻠﻲ ﻓﺟﻌﻝ ﻳﺭﻛﻊ ﻭﻳﻧﻘﺭ ﻓﻲ ﺳﺟﻭﺩﻩ ﻓﻘﺎﻝ ﺍﻟﻧﺑﻲ‬
‫ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻳﻪ ﻭﺳﻠﻡ‪ " :‬ﺃﺗﺭﻭﻥ ﻫﺫﺍ ؟ ﻣﻥ ﻣﺎﺕ ﻋﻠﻰ ﻫﺫﺍ ﻣﺎﺕ ﻋﻠﻰ ﻏﻳﺭ ﻣﻠﺔ ﻣﺣﻣﺩ ﻳﻧﻘﺭ ﺻﻼﺗﻪ ﻛﻣﺎ‬
‫ﻳﻧﻘﺭ ﺍﻟﻐﺭﺍﺏ ﺍﻟﺩﻡ‪ ،‬ﺇﻧﻣﺎ ﻣﺛﻝ ﺍﻟ ﺫﻱ ﻳﺭﻛ ﻊ ﻭﻳﻧﻘ ﺭ ﻓ ﻲ ﺳ ﺟﻭﺩﻩ ﻛﺎﻟﺟ ﺎﺋﻊ ﻻ ﻳﺄﻛ ﻝ ﺇﻻ ﺍﻟﺗﻣ ﺭﺓ ﻭﺍﻟﺗﻣ ﺭﺗﻳﻥ‬
‫ﻓﻣﺎﺫﺍ ﺗﻐﻧﻳﺎﻥ ﻋﻧﻪ " ﺭﻭﺍﻩ ﺍﺑﻥ ﺧﺯﻳﻣﺔ ﻓﻲ ﺻﺣﻳﺣﻪ ‪ ٣٣٢/١‬ﻭﺍﻧﻅﺭ ﺻﻔﺔ ﺻﻼﺓ ﺍﻟﻧﺑﻲ ﻟﻸﻟﺑﺎﻧﻲ ‪،١٣١‬‬
‫ﻭﻋﻥ ﺯﻳﺩ ﺑﻥ ﻭﻫﺏ ﻗﺎﻝ ﺭﺃﻯ ﺣﺫﻳﻔﺔ ﺭﺟﻼ ﻻ ﻳﺗﻡ ﺍﻟﺭﻛ ﻭﻉ ﻭﺍﻟﺳ ﺟﻭﺩ ﻗ ﺎﻝ‪ :‬ﻣ ﺎ ﺻ ﻠﻳﺕ ﻭﻟ ﻭ ﻣ ﺕ ﻣ ﺕ‬
‫ﻋﻠﻰ ﻏﻳﺭ ﺍﻟﻔﻁﺭﺓ ﺍﻟﺗﻲ ﻓﻁﺭ ﺍﻟﻠﻪ ﻣﺣﻣﺩﺍ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻳﻪ ﻭﺳ ﻠﻡ ﺭﻭﺍﻩ ﺍﻟﺑﺧ ﺎﺭﻱ ﺍﻧﻅ ﺭ ﺍﻟﻔ ﺗﺢ ‪.٢٧٤/٢‬‬
‫ﻭﻳﻧﺑﻐﻲ ﻋﻠﻰ ﻣﻥ ﺗﺭﻙ ﺍﻟﻁﻣﺄﻧﻳﻧ ﺔ ﻓ ﻲ ﺍﻟﺻ ﻼﺓ ﺇﺫﺍ ﻋﻠ ﻡ ﺑ ﺎﻟﺣﻛﻡ ﺃﻥ ﻳﻌﻳ ﺩ ﻓ ﺭﺽ ﺍﻟﻭﻗ ﺕ ﺍﻟ ﺫﻱ ﻫ ﻭ ﻓﻳ ﻪ‬
‫ﻭﻳﺗﻭﺏ ﺇﻟﻰ ﺍﻟﻠﻪ ﻋﻣﺎ ﻣﺿﻰ ﻭﻻ ﺗﻠﺯﻣ ﻪ ﺇﻋ ﺎﺩﺓ ﺍﻟﺻ ﻠﻭﺍﺕ ﺍﻟﺳ ﺎﺑﻘﺔ ﻛﻣ ﺎ ﺩﻝ ﻋﻠﻳ ﻪ ﺣ ﺩﻳﺙ ﺍﺭﺟ ﻊ ﻓﺻ ﻝ‬
‫ﻓﺈﻧﻙ ﻟﻡ ﺗﺻﻝ‪.‬‬

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 ‫ﻣﺤﺮﻣﺎت اﺳﺘﻬﺎن ﺑﻬﺎ ﻛﺜﻴﺮ ﻣﻦ اﻟﻨﺎس‬

‫ﺍﻟﻌﺑﺙ ﻭﻛﺛﺭﺓ ﺍﻟﺣﺭﻛﺔ ﻓﻲ ﺍﻟﺻﻼﺓ‪:‬‬

‫ﻭﻫ ﺫﻩ ﺁﻓ ﺔ ﻻ ﻳﻛ ﺎﺩ ﻳﺳ ﻠﻡ ﻣﻧﻬ ﺎ ﺃﻋ ﺩﺍﺩ ﻣ ﻥ ﺍﻟﻣﺻ ﻠﻳﻥ ﻷﻧﻬ ﻡ ﻻ ﻳﻣﺗﺛﻠ ﻭﻥ ﺃﻣ ﺭ ﺍﻟﻠ ﻪ )ﻭﻗﻭﻣ ﻭﺍ ﻟﻠ ﻪ‬

‫ﻗﺎﻧﺗﻳﻥ( ﺍﻟﺑﻘﺭﺓ‪ ،٢٣٨/‬ﻭﻻ ﻳﻌﻘﻠﻭﻥ ﻗﻭﻝ ﺍﻟﻠ ﻪ )ﻗ ﺩ ﺃﻓﻠ ﺢ ﺍﻟﻣﺅﻣﻧ ﻭﻥ‪ ،‬ﺍﻟ ﺫﻳﻥ ﻫ ﻡ ﻓ ﻲ ﺻ ﻼﺗﻬﻡ ﺧﺎﺷ ﻌﻭﻥ(‬
‫ﺍﻟﻣﺅﻣﻧﻭﻥ‪ ،٢-١/‬ﻭﻟﻣﺎ ﺳﺋﻝ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻳ ﻪ ﻭﺳ ﻠﻡ ﻋ ﻥ ﺗﺳ ﻭﻳﺔ ﺍﻟﺗ ﺭﺍﺏ ﻓ ﻲ ﺍﻟﺳ ﺟﻭﺩ ﻗ ﺎﻝ " ﻻ ﺗﻣﺳ ﺢ‬
‫ﻭﺃﻧ ﺕ ﺗﺻ ﻠﻲ ﻓ ﺈﻥ ﻛﻧ ﺕ ﻻ ﺑ ﺩ ﻓ ﺎﻋﻼ ﻓﻭﺍﺣ ﺩﺓ ﺗﺳ ﻭﻳﺔ ﺍﻟﺣﺻ ﻰ " ﺭﻭﺍﻩ ﺃﺑ ﻭ ﺩﺍﻭﺩ ‪ ٥٨١/١‬ﻭﻫ ﻭ ﻓ ﻲ‬
‫ﺻﺣﻳﺢ ﺍﻟﺟﺎﻣﻊ ‪ ،٧٤٥٢‬ﻭﻗﺩ ﺫﻛﺭ ﺃﻫﻝ ﺍﻟﻌﻠﻡ ﺃﻥ ﺍﻟﺣﺭﻛﺔ ﺍﻟﻛﺛﻳﺭﺓ ﺍﻟﻣﺗﻭﺍﻟﻳﺔ ﺑﻐﻳﺭ ﺣﺎﺟﺔ ﺗﺑﻁ ﻝ ﺍﻟﺻ ﻼﺓ‬
‫ﻓﻛﻳﻑ ﺑﺎﻟﻌﺎﺑﺛﻳﻥ ﻓﻲ ﺻﻠﻭﺍﺗﻬﻡ ﻳﻘﻔﻭﻥ ﺃﻣﺎﻡ ﺍﻟﻠﻪ ﻭﺃﺣﺩﻫﻡ ﻳﻧﻅﺭ ﻓﻲ ﺳﺎﻋﺗﻪ ﺃﻭ ﻳﻌﺩﻝ ﺛﻭﺑﻪ ﺃﻭ ﻳﻠﻘﻡ ﺇﺻﺑﻌﻪ‬
‫ﺃﻧﻔﻪ ﻭﻳﺭﻣﻰ ﺑﺑﺻﺭﻩ ﻳﻣﻳﻧﺎ ﻭﺷﻣﺎﻻ ﻭﺇﻟﻰ ﺍﻟﺳﻣﺎء ﻭﻻ ﻳﺧﺷﻰ ﺃﻥ ﻳﺧﻁﻑ ﺑﺻ ﺭﻩ ﻭﺃﻥ ﻳﺧ ﺗﻠﺱ ﺍﻟﺷ ﻳﻁﺎﻥ‬
‫ﻣﻥ ﺻﻼﺗﻪ‪.‬‬

‫ﺳﺑﻖ ﺍﻟﻣﺄﻣﻭﻡ ﺇﻣﺎﻣﻪ ﻓﻲ ﺍﻟﺻﻼﺓ ﻋﻣﺩﺍ‪:‬‬

‫ﺍﻹﻧﺳﺎﻥ ﻣﻥ ﻁﺑﻌﻪ ﺍﻟﻌﺟﻠﺔ )ﻭﻛﺎﻥ ﺍﻹﻧﺳﺎﻥ ﻋﺟﻭﻻ( ﺍﻹﺳﺭﺍء‪ ،١١/‬ﻭﻗﺎﻝ ﺍﻟﻧﺑﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻳﻪ‬
‫ﻭﺳﻠﻡ )ﺍﻟﺗﺄﻧﻲ ﻣﻥ ﺍﻟﻠﻪ ﻭﺍﻟﻌﺟﻠﺔ ﻣ ﻥ ﺍﻟﺷ ﻳﻁﺎﻥ( ﺭﻭﺍﻩ ﺍﻟﺑﻳﻬﻘ ﻲ ﻓ ﻲ ﺍﻟﺳ ﻧﻥ ﺍﻟﻛﺑ ﺭﻯ ‪ ١٠٤/١٠‬ﻭﻫ ﻭ ﻓ ﻲ‬
‫ﺍﻟﺳﻠﺳﻠﺔ ‪ .١٧٩٥‬ﻭﻛﺛﻳﺭﺍ ﻣﺎ ﻳﻼﺣﻅ ﺍﻟﻣﺭء ﻭﻫﻭ ﻓﻲ ﺍﻟﺟﻣﺎﻋﺔ ﻋﺩﺩﺍ ﻣﻥ ﺍﻟﻣﺻﻠﻳﻥ ﻋﻥ ﻳﻣﻳﻧ ﻪ ﺃﻭ ﺷ ﻣﺎﻟﻪ‬
‫ﺑﻝ ﺭﺑﻣﺎ ﻳﻼﺣﻅ ﺫﻟﻙ ﻋﻠﻰ ﻧﻔﺳ ﻪ ﺃﺣﻳﺎﻧ ﺎ ﻣﺳ ﺎﺑﻘﺔ ﺍﻹﻣ ﺎﻡ ﺑ ﺎﻟﺭﻛﻭﻉ ﺃﻭ ﺍﻟﺳ ﺟﻭﺩ ﻭﻓ ﻲ ﺗﻛﺑﻳ ﺭﺍﺕ ﺍﻻﻧﺗﻘ ﺎﻝ‬
‫ﻋﻣﻭﻣﺎ ﻭﺣﺗﻰ ﻓﻲ ﺍﻟﺳﻼﻡ ﻣﻥ ﺍﻟﺻﻼﺓ ﻭﻫﺫﺍ ﺍﻟﻌﻣﻝ ﺍﻟﺫﻱ ﻻ ﻳﺑﺩﻭ ﺫﺍ ﺃﻫﻣﻳﺔ ﻋﻧ ﺩ ﺍﻟﻛﺛﻳ ﺭﻳﻥ ﻗ ﺩ ﺟ ﺎء ﻓﻳ ﻪ‬
‫ﺍﻟﻭﻋﻳﺩ ﺍﻟﺷﺩﻳﺩ ﻋﻥ ﺍﻟﻧﺑﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻳﻪ ﻭﺳﻠﻡ ﺑﻘﻭﻟﻪ‪ " :‬ﺃﻣﺎ ﻳﺧﺷﻰ ﺍﻟﺫﻱ ﻳﺭﻓ ﻊ ﺭﺃﺳ ﻪ ﻗﺑ ﻝ ﺍﻹﻣ ﺎﻡ ﺃﻥ‬
‫ﻳﺣﻭﻝ ﺍﻟﻠﻪ ﺭﺃﺳﻪ ﺭﺃﺱ ﺣﻣﺎﺭ " ﺭﻭﺍﻩ ﻣﺳﻠﻡ ‪. ٣٢١-٣٢٠/١‬‬

‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻣﺻﻠﻲ ﻣﻁﺎﻟﺑﺎ ﺑﺎﻹﺗﻳﺎﻥ ﺇﻟﻰ ﺍﻟﺻ ﻼﺓ ﺑﺎﻟﺳ ﻛﻳﻧﺔ ﻭﺍﻟﻭﻗ ﺎﺭ ﻓﻛﻳ ﻑ ﺑﺎﻟﺻ ﻼﺓ ﺫﺍﺗﻬ ﺎ ﻭﻗ ﺩ‬
‫ﺗﺧﺗﻠﻁ ﻋﻧﺩ ﺑﻌﺽ ﺍﻟﻧﺎﺱ ﻣﺳﺎﺑﻘﺔ ﺍﻹﻣﺎﻡ ﺑﺎﻟﺗﺧﻠﻑ ﻋﻧﻪ ﻓﻠﻳﻌﻠﻡ ﺃﻥ ﺍﻟﻔﻘﻬﺎء ﺭﺣﻣﻬﻡ ﺍﻟﻠﻪ ﻗﺩ ﺫﻛﺭﻭﺍ ﺿﺎﺑﻁﺎ‬
‫ﺣﺳﻧﺎ ﻓﻲ ﻫﺫﺍ ﻭﻫﻭ ﺃﻧﻪ ﻳﻧﺑﻐﻲ ﻋﻠﻰ ﺍﻟﻣﺄﻣﻭﻡ ﺍﻟﺷﺭﻭﻉ ﻓﻲ ﺍﻟﺣﺭﻛﺔ ﺣﻳﻥ ﺗﻧﻘﻁﻊ ﺗﻛﺑﻳﺭﺓ ﺍﻹﻣﺎﻡ ﻓﺈﺫﺍ ﺍﻧﺗﻬﻰ‬

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 ‫ﻣﺤﺮﻣﺎت اﺳﺘﻬﺎن ﺑﻬﺎ ﻛﺜﻴﺮ ﻣﻦ اﻟﻨﺎس‬

‫ﻣﻥ )ﺭﺍء( ﺍﻟﻠﻪ ﺃﻛﺑﺭ ﻳﺷﺭﻉ ﺍﻟﻣﺄﻣﻭﻡ ﻓﻲ ﺍﻟﺣﺭﻛﺔ ﻻ ﻳﺗﻘ ﺩﻡ ﻋ ﻥ ﺫﻟ ﻙ ﻭﻻ ﻳﺗ ﺄﺧﺭ ﻭﺑ ﺫﻟﻙ ﻳﻧﺿ ﺑﻁ ﺍﻷﻣ ﺭ‬
‫ﻭﻗﺩ ﻛﺎﻥ ﺻﺣﺎﺑﺔ ﺭﺳﻭﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻳﻪ ﻭﺳﻠﻡ ﺭﺿﻲ ﺍﻟﻠ ﻪ ﻋ ﻧﻬﻡ ﻓ ﻲ ﻏﺎﻳ ﺔ ﺍﻟﺣ ﺭﺹ ﻋﻠ ﻰ ﻋ ﺩﻡ‬
‫ﺍﺳﺗﺑﺎﻕ ﺍﻟﻧﺑﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻳﻪ ﻭﺳﻠﻡ ﻓﻳﻘﻭﻝ ﺃﺣﺩﻫﻡ ﻭﻫﻭ ﺍﻟﺑﺭﺍء ﺑﻥ ﻋﺎﺯﺏ ﺭﺿﻲ ﺍﻟﻠﻪ ﻋﻧﻪ ﺇﻧﻬ ﻡ ﻛ ﺎﻧﻭﺍ‬
‫ﻳﺻﻠﻭﻥ ﺧﻠﻑ ﺭﺳﻭﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻳﻪ ﻭﺳﻠﻡ ﻓﺈﺫﺍ ﺭﻓﻊ ﺭﺃﺳﻪ ﻣﻥ ﺍﻟﺭﻛﻭﻉ ﻟﻡ ﺃﺭ ﺃﺣﺩﺍ ﻳﺣﻧﻲ ﻅﻬﺭﻩ‬
‫ﺣﺗﻰ ﻳﺿﻊ ﺭﺳﻭﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻳﻪ ﻭﺳﻠﻡ ﺟﺑﻬﺗﻪ ﻋﻠ ﻰ ﺍﻷﺭﺽ ﺛ ﻡ ﻳﺧ ﺭ ﻣ ﻥ ﻭﺭﺍءﻩ ﺳ ﺟﺩﺍ( ﺭﻭﺍﻩ‬
‫ﻣﺳﻠﻡ ﺭﻗﻡ ‪ ٤٧٤‬ﻁ‪ .‬ﻋﺑﺩ ﺍﻟﺑﺎﻗﻲ‪.‬‬

‫ﻭﻟﻣﺎ ﻛﺑﺭ ﺍﻟﻧﺑﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻳﻪ ﻭﺳﻠﻡ ﻭﺻﺎﺭ ﻓﻲ ﺣﺭﻛﺗﻪ ﻧﻭﻉ ﻣﻥ ﺍﻟ ﺑﻁء ﻧﺑ ﻪ ﺍﻟﻣﺻ ﻠﻳﻥ ﺧﻠﻔ ﻪ‬
‫ﻓﻘﺎﻝ )ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻧﺎﺱ ﺇﻧﻲ ﻗﺩ ﺑﺩﻧﺕ ﻓﻼ ﺗﺳﺑﻘﻭﻧﻲ ﺑﺎﻟﺭﻛﻭﻉ ﻭﺍﻟﺳﺟﻭﺩ‪ (..‬ﺭﻭﺍﻩ ﺍﻟﺑﻳﻬﻘﻲ ‪ ٩٣/٢‬ﻭﺣﺳﻧﻪ ﻓﻲ‬
‫ﺇﺭﻭﺍء ﺍﻟﻐﻠﻳﻝ ‪ ،٢٩٠ /٢‬ﻭﻋﻠﻰ ﺍﻹﻣﺎﻡ ﺃﻥ ﻳﻌﻣﻝ ﺑﺎﻟﺳﻧﺔ ﻓﻲ ﺍﻟﺗﻛﺑﻳﺭ ﺇﺫﺍ ﺻﻠﻰ ﻭﻫﻭ ﻣﺎ ﺟﺎء ﻓ ﻲ ﺣ ﺩﻳﺙ‬
‫ﺃﺑﻲ ﻫﺭﻳﺭﺓ ﺭﺿﻲ ﺍﻟﻠﻪ ﻋﻧﻪ‪ :‬ﻛﺎﻥ ﺭﺳﻭﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻳﻪ ﻭﺳ ﻠﻡ ﺇﺫﺍ ﻗ ﺎﻡ ﺇﻟ ﻰ ﺍﻟﺻ ﻼﺓ ﻳﻛﺑ ﺭ ﺣ ﻳﻥ‬
‫ﻳﻘﻭﻡ ﺛﻡ ﻳﻛﺑﺭ ﺣﻳﻥ ﻳﺭﻛﻊ‪ ..‬ﺛﻡ ﻳﻛﺑﺭ ﺣﻳﻥ ﻳﻬﻭﻱ ﺛﻡ ﻳﻛﺑﺭ ﺣﻳﻥ ﻳﺭﻓﻊ ﺭﺃﺳﻪ ﺛﻡ ﻳﻛﺑﺭ ﺣﻳﻥ ﻳﺳﺟﺩ ﺛﻡ ﻳﻛﺑﺭ‬
‫ﺣﻳﻥ ﻳﺭﻓﻊ ﺭﺃﺳ ﻪ ﺛ ﻡ ﻳﻔﻌ ﻝ ﺫﻟ ﻙ ﻓ ﻲ ﺍﻟﺻ ﻼﺓ ﻛﻠﻬ ﺎ ﺣﺗ ﻰ ﻳﻘﺿ ﻳﻬﺎ ﻭﻳﻛﺑ ﺭ ﺣ ﻳﻥ ﻳﻘ ﻭﻡ ﻣ ﻥ ﺍﻟﺛﻧﺗ ﻳﻥ ﺑﻌ ﺩ‬
‫ﺍﻟﺟﻠ ﻭﺱ( ﺭﻭﺍﻩ ﺍﻟﺑﺧ ﺎﺭﻱ ﺭﻗ ﻡ ‪ ٧٥٦‬ﻁ‪ .‬ﺍﻟﺑﻐ ﺎ‪ ،‬ﻓ ﺈﺫﺍ ﺟﻌ ﻝ ﺍﻹﻣ ﺎﻡ ﺗﻛﺑﻳ ﺭﻩ ﻣﺭﺍﻓﻘ ﺎ ﻭﻣﻘﺗﺭﻧ ﺎ ﺑﺣﺭﻛﺗ ﻪ‬
‫ﻭﺣﺭﺹ ﺍﻟﻣﺄﻣﻭﻡ ﻋﻠﻰ ﺍﻻﻟﺗﺯﺍﻡ ﺑﺎﻟﻛﻳﻔﻳﺔ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻫﺎ ﺻﻠﺢ ﺃﻣﺭ ﺍﻟﺟﻣﺎﻋﺔ ﻓﻲ ﺻﻼﺗﻬﻡ‪.‬‬

‫ﺇﺗﻳﺎﻥ ﺍﻟﻣﺳﺟﺩ ﻟﻣﻥ ﺃﻛﻝ ﺑﺻﻼ ﺃﻭ ﺛﻭﻣﺎ ﺃﻭ ﻣﺎ ﻟﻪ ﺭﺍﺋﺣﺔ ﻛﺭﻳﻬﺔ‪- :‬‬

‫ﻗﺎﻝ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ‪) :‬ﻳﺎ ﺑﻧﻲ ﺁﺩﻡ ﺧﺫﻭﺍ ﺯﻳﻧﺗﻛﻡ ﻋﻧﺩ ﻛﻝ ﻣﺳﺟﺩ‪ (...‬ﺍﻷﻋﺭﺍﻑ‪٣١/‬‬

‫ﻋﻥ ﺟﺎﺑﺭ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻭﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻳﻪ ﻭﺳﻠﻡ‪ " :‬ﻣﻥ ﺃﻛﻝ ﺛﻭﻣﺎ ﺃﻭ ﺑﺻﻼ ﻓﻠﻳﻌﺗﺯﻟﻧ ﺎ ﺃﻭ‬
‫ﻗﺎﻝ‪ :‬ﻓﻠﻳﻌﺗﺯﻝ ﻣﺳﺟﺩﻧﺎ ﻭﻟﻳﻘﻌﺩ ﻓﻲ ﺑﻳﺗ ﻪ " ﺭﻭﺍﻩ ﺍﻟﺑﺧ ﺎﺭﻱ ﺍﻧﻅ ﺭ ﺍﻟﻔ ﺗﺢ ‪ ،٣٣٩/٢‬ﻭﻓ ﻲ ﺭﻭﺍﻳ ﺔ ﻟﻣﺳ ﻠﻡ "‬
‫ﻣﻥ ﺃﻛﻝ ﺍﻟﺑﺻﻝ ﻭﺍﻟﺛﻭﻡ ﻭﺍﻟﻛﺭﺍﺙ ﻓﻼ ﻳﻘﺭﺑﻥ ﻣﺳﺟﺩﻧﺎ ﻓ ﺈﻥ ﺍﻟﻣﻼﺋﻛ ﺔ ﺗﺗ ﺄﺫﻯ ﻣﻣ ﺎ ﻳﺗ ﺄﺫﻯ ﻣﻧ ﻪ ﺑﻧ ﻭ ﺁﺩﻡ "‬
‫ﺭﻭﺍﻩ ﻣﺳﻠﻡ ﺭﻭﺍﻩ ‪ .٣٩٥/١‬ﻭﺧﻁﺏ ﻋﻣﺭ ﺑﻥ ﺍﻟﺧﻁﺎﺏ ﺍﻟﻧﺎﺱ ﻳﻭﻡ ﺍﻟﺟﻣﻌﺔ ﻓﻘﺎﻝ ﻓﻲ ﺧﻁﺑﺗﻪ‪ " :‬ﺛ ﻡ ﺇﻧﻛ ﻡ‬
‫ﺃﻳﻬﺎ ﺍﻟﻧﺎﺱ ﺗﺄﻛﻠﻭﻥ ﺷﺟﺭﺗﻳﻥ ﻻ ﺃﺭﺍﻫﻣﺎ ﺇﻻ ﺧﺑﻳﺛﺗﻳﻥ‪ :‬ﻫﺫﺍ ﺍﻟﺑﺻﻝ ﻭﺍﻟﺛﻭﻡ ﻟﻘﺩ ﺭﺃﻳ ﺕ ﺭﺳ ﻭﻝ ﺍﻟﻠ ﻪ ﺻ ﻠﻰ‬
‫ﺍﻟﻠ ﻪ ﻋﻠﻳ ﻪ ﻭﺳ ﻠﻡ ﺇﺫﺍ ﻭﺟ ﺩ ﺭﻳﺣﻬﻣ ﺎ ﻣ ﻥ ﺍﻟﺭﺟ ﻝ ﻓ ﻲ ﺍﻟﻣﺳ ﺟﺩ ﺃﻣ ﺭ ﺑ ﻪ ﻓ ﺄﺧﺭﺝ ﺇﻟ ﻰ ﺍﻟﺑﻘﻳ ﻊ ﻓﻣ ﻥ ﺃﻛﻠﻬ ﺎ‬
‫ﻓﻠﻳﻣﺗﻬﻣﺎ ﻁﺑﺧﺎ " ﺭﻭﺍﻩ ﻣﺳﻠﻡ ‪.٣٩٦/١‬‬

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 ‫ﻣﺤﺮﻣﺎت اﺳﺘﻬﺎن ﺑﻬﺎ ﻛﺜﻴﺮ ﻣﻦ اﻟﻨﺎس‬

‫ﻭﻳﺩﺧﻝ ﻓﻲ ﻫﺫﺍ ﺍﻟﺑﺎﺏ ﺍﻟﺫﻳﻥ ﻳﺩﺧﻠﻭﻥ ﺍﻟﻣﺳﺎﺟﺩ ﺑﻌﺩ ﺃﻋﻣﺎﻟﻬﻡ ﻣﺑﺎﺷﺭﺓ ﻭﺍﻟﺭﻭﺍﺋﺢ ﺍﻟﻛﺭﻳﻬﺔ ﺗﻧﺑﻌ ﺙ‬
‫ﻣﻥ ﺁﺑﺎﻁﻬﻡ ﻭﺟﻭﺍﺭﺑﻬﻡ‪.‬‬

‫ﻭﺃﺳﻭﺃ ﻣﻥ ﻫﺫﺍ ﺍﻟﻣﺩﺧﻧﻭﻥ ﺍﻟﺫﻳﻥ ﻳﺗﻌﺎﻁﻭﻥ ﺍﻟﺗﺩﺧﻳﻥ ﺍﻟﻣﺣﺭﻡ ﺛﻡ ﻳ ﺩﺧﻠﻭﻥ ﺍﻟﻣﺳ ﺎﺟﺩ ﻳ ﺅﺫﻭﻥ ﻋﺑ ﺎﺩ‬
‫ﺍﻟﻠﻪ ﻣﻥ ﺍﻟﻣﻼﺋﻛﺔ ﻭﺍﻟﻣﺻﻠﻳﻥ‪.‬‬

‫ﺍﻟﺯﻧﺎ‪:‬‬

‫ﻟﻣﺎ ﻛﺎﻥ ﻣﻥ ﻣﻘﺎﺻ ﺩ ﺍﻟﺷ ﺭﻳﻌﺔ ﺣﻔ ﻅ ﺍﻟﻌ ﺭﺽ ﻭﺣﻔ ﻅ ﺍﻟﻧﺳ ﻝ ﺟ ﺎء ﻓﻳﻬ ﺎ ﺗﺣ ﺭﻳﻡ ﺍﻟﺯﻧ ﺎ ﻗ ﺎﻝ ﺍﻟﻠ ﻪ‬
‫ﺗﻌﺎﻟﻰ‪) :‬ﻭﻻ ﺗﻘﺭﺑﻭﺍ ﺍﻟﺯﻧﻰ ﺇﻧﻪ ﻛﺎﻥ ﻓﺎﺣﺷ ﺔ ﻭﺳ ﺎء ﺳ ﺑﻳﻼ( ﺍﻹﺳ ﺭﺍء‪ ،٣٢/‬ﺑ ﻝ ﻭﺳ ﺩﺕ ﺍﻟﺷ ﺭﻳﻌﺔ ﺟﻣﻳ ﻊ‬
‫ﺍﻟﺫﺭﺍﺋﻊ ﻭﺍﻟﻁ ﺭﻕ ﺍﻟﻣﻭﺻ ﻠﺔ ﺇﻟﻳ ﻪ ﺑ ﺎﻷﻣﺭ ﺑﺎﻟﺣﺟ ﺎﺏ ﻭﻏ ﺽ ﺍﻟﺑﺻ ﺭ ﻭﺗﺣ ﺭﻳﻡ ﺍﻟﺧﻠ ﻭﺓ ﺑﺎﻷﺟﻧﺑﻳ ﺔ ﻭﻏﻳ ﺭ‬
‫ﺫﻟﻙ‪.‬‬

‫ﻭﺍﻟﺯﺍﻧﻲ ﺍﻟﻣﺣﺻﻥ ﻳﻌﺎﻗﺏ ﺑﺄﺷﻧﻊ ﻋﻘﻭﺑ ﺔ ﻭﺃﺷ ﺩﻫﺎ ﻭﻫ ﻲ ﺭﺟﻣ ﻪ ﺑﺎﻟﺣﺟ ﺎﺭﺓ ﺣﺗ ﻰ ﻳﻣ ﻭﺕ ﻟﻳ ﺫﻭﻕ‬
‫ﻭﺑﺎﻝ ﺃﻣﺭﻩ ﻭﻟﻳﺗﺄﻟﻡ ﻛﻝ ﺟﺯء ﻣﻥ ﺟﺳﺩﻩ ﻛﻣﺎ ﺍﺳﺗﻣﺗﻊ ﺑﻪ ﻓﻲ ﺍﻟﺣﺭﺍﻡ ﻭﺍﻟﺯﺍﻧﻲ ﺍﻟ ﺫﻱ ﻟ ﻡ ﻳﺳ ﺑﻖ ﻟ ﻪ ﺍﻟ ﻭﻁء‬
‫ﻓﻲ ﻧﻛﺎﺡ ﺻﺣﻳﺢ ﻳﺟﻠﺩ ﺑﺄﻛﺛﺭ ﻋﺩﺩ ﻓﻲ ﺍﻟﺟﻠﺩ ﻭﺭﺩ ﻓﻲ ﺍﻟﺣﺩﻭﺩ ﺍﻟﺷﺭﻋﻳﺔ ﻭﻫﻭ ﻣﺎﺋﺔ ﺟﻠﺩﺓ ﻣﻊ ﻣﺎ ﻳﺣﺻﻝ‬
‫ﻟﻪ ﻣﻥ ﺍﻟﻔﺿﻳﺣﺔ ﺑﺷﻬﺎﺩﺓ ﻁﺎﺋﻔﺔ ﻣﻥ ﺍﻟﻣ ﺅﻣﻧﻳﻥ ﻟﻌﺫﺍﺑ ﻪ ﻭﺍﻟﺧ ﺯﻱ ﺑﺈﺑﻌ ﺎﺩﻩ ﻋ ﻥ ﺑﻠ ﺩﻩ ﻭﺗﻐﺭﻳﺑ ﻪ ﻋ ﻥ ﻣﻛ ﺎﻥ‬
‫ﺍﻟﺟﺭﻳﻣﺔ ﻋﺎﻣﺎ ﻛﺎﻣﻼ‪.‬‬

‫ﻭﻋﺫﺍﺏ ﺍﻟﺯﻧﺎﺓ ﻭﺍﻟﺯﻭﺍﻧﻲ ﻓﻲ ﺍﻟﺑﺭﺯﺥ ﺃﻧﻬﻡ ﻳﻛﻭﻧﻭﻥ ﻓﻲ ﺗﻧﻭﺭ ﺃﻋﻼﻩ ﺿﻳﻖ ﻭﺃﺳ ﻔﻠﻪ ﻭﺍﺳ ﻊ ﻳﻭﻗ ﺩ‬
‫ﺗﺣﺗﻪ ﻧﺎﺭ ﻳﻛﻭﻧﻭﻥ ﻓﻳﻪ ﻋﺭﺍﺓ ﻓﺈﺫﺍ ﺃﻭﻗﺩﺕ ﻋﻠﻳﻬﻡ ﺍﻟﻧﺎﺭ ﺻﺎﺣﻭﺍ ﻭﺍﺭﺗﻔﻌﻭﺍ ﺣﺗﻰ ﻳﻛﺎﺩﻭﺍ ﺃﻥ ﻳﺧﺭﺟ ﻭﺍ ﻓ ﺈﺫﺍ‬
‫ﺃﺧﻣﺩﺕ ﺭﺟﻌﻭﺍ ﻓﻳﻬﺎ ﻭﻫﻛﺫﺍ ﻳﻔﻌﻝ ﺑﻬﻡ ﺇﻟﻰ ﻗﻳﺎﻡ ﺍﻟﺳﺎﻋﺔ‪.‬‬

‫ﻭﻳﺯﺩﺍﺩ ﺍﻷﻣﺭ ﻗﺑﺣﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺭﺟﻝ ﻣﺳ ﺗﻣﺭﺍ ﻓ ﻲ ﺍﻟﺯﻧ ﺎ ﻣ ﻊ ﺗﻘﺩﻣ ﻪ ﻓ ﻲ ﺍﻟﺳ ﻥ ﻭﻗﺭﺑ ﻪ ﻣ ﻥ ﺍﻟﻘﺑ ﺭ‬
‫ﻭﺇﻣﻬﺎﻝ ﺍﻟﻠﻪ ﻟﻪ ﻓﻌﻥ ﺃﺑﻲ ﻫﺭﻳﺭﺓ ﻣﺭﻓﻭﻋﺎ‪ " :‬ﺛﻼﺛﺔ ﻻ ﻳﻛﻠﻣﻬﻡ ﺍﻟﻠ ﻪ ﻳ ﻭﻡ ﺍﻟﻘﻳﺎﻣ ﺔ ﻭﻻ ﻳ ﺯﻛﻳﻬﻡ ﻭﻻ ﻳﻧﻅ ﺭ‬
‫ﺇﻟﻳﻬﻡ ﻭﻟﻬﻡ ﻋﺫﺍﺏ ﺃﻟ ﻳﻡ‪ :‬ﺷ ﻳﺦ ﺯﺍﻥ ﻭﻣﻠ ﻙ ﻛ ﺫﺍﺏ ﻭﻋﺎﺋ ﻝ ﻣﺳ ﺗﻛﺑﺭ " ﺭﻭﺍﻩ ﻣﺳ ﻠﻡ ‪ .١٠٣-١٠٢/١‬ﻭﻣ ﻥ‬
‫ﺷﺭ ﺍﻟﻣﻛﺎﺳﺏ ﻣﻬﺭ ﺍﻟﺑﻐﻲ ﻭﻫ ﻭ ﻣ ﺎ ﺗﺄﺧ ﺫﻩ ﻣﻘﺎﺑ ﻝ ﺍﻟﺯﻧ ﺎ‪ ،‬ﻭﺍﻟﺯﺍﻧﻳ ﺔ ﺍﻟﺗ ﻲ ﺗﺳ ﻌﻰ ﺑﻔﺭﺟﻬ ﺎ ﻣﺣﺭﻭﻣ ﺔ ﻣ ﻥ‬
‫ﺇﺟﺎﺑ ﺔ ﺍﻟ ﺩﻋﻭﺓ ﻋﻧ ﺩﻣﺎ ﺗﻔ ﺗﺢ ﺃﺑ ﻭﺍﺏ ﺍﻟﺳ ﻣﺎء ﻓ ﻲ ﻧﺻ ﻑ ﺍﻟﻠﻳ ﻝ ]ﺍﻟﺣ ﺩﻳﺙ ﻓ ﻲ ﺻ ﺣﻳﺢ ﺍﻟﺟ ﺎﻣﻊ ‪،٢٩٧١‬‬

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 ‫ﻣﺤﺮﻣﺎت اﺳﺘﻬﺎن ﺑﻬﺎ ﻛﺜﻴﺮ ﻣﻦ اﻟﻨﺎس‬

‫ﻭﻟﻳﺳﺕ ﺍﻟﺣﺎﺟﺔ ﻭﺍﻟﻔﻘﺭ ﻋﺫﺭﺍ ﺷﺭﻋﻳﺎ ﻣﻁﻠﻘﺎ ﻻﻧﺗﻬﺎﻙ ﺣﺩﻭﺩ ﺍﻟﻠﻪ ﻭﻗ ﺩﻳﻣﺎ ﻗ ﺎﻟﻭﺍ ﺗﺟ ﻭﻉ ﺍﻟﺣ ﺭﺓ ﻭﻻ ﺗﺄﻛ ﻝ‬
‫ﺑﺛﺩﻳﻳﻬﺎ ﻓﻛﻳﻑ ﺑﻔﺭﺟﻬﺎ‪.‬‬

‫ﻭﻓﻲ ﻋﺻﺭﻧﺎ ﻓﺗﺢ ﻛﻝ ﺑﺎﺏ ﺇﻟﻰ ﺍﻟﻔﺎﺣﺷﺔ ﻭﺳﻬﻝ ﺍﻟﺷﻳﻁﺎﻥ ﺍﻟﻁﺭﻳﻖ ﺑﻣﻛﺭﻩ ﻭﻣﻛﺭ ﺃﻭﻟﻳﺎﺋﻪ ﻭﺍﺗﺑﻌﻪ‬
‫ﺍﻟﻌﺻ ﺎﺓ ﻭﺍﻟﻔﺟ ﺭﺓ ﻓﻔﺷ ﺎ ﺍﻟﺗﺑ ﺭﺝ ﻭﺍﻟﺳ ﻔﻭﺭ ﻭﻋ ﻡ ﺍﻧﻔ ﻼﺕ ﺍﻟﺑﺻ ﺭ ﻭﺍﻟﻧﻅ ﺭ ﺍﻟﻣﺣ ﺭﻡ ﻭﺍﻧﺗﺷ ﺭ ﺍﻻﺧ ﺗﻼﻁ‬
‫ﻭﺭﺍﺟﺕ ﻣﺟﻼﺕ ﺍﻟﺧﻧﺎ ﻭﺃﻓﻼﻡ ﺍﻟﻔﺣﺵ ﻭﻛﺛﺭ ﺍﻟﺳﻔﺭ ﺇﻟﻰ ﺑﻼﺩ ﺍﻟﻔﺟﻭﺭ ﻭﻗﺎﻡ ﺳﻭﻕ ﺗﺟﺎﺭﺓ ﺍﻟﺩﻋﺎﺭﺓ ﻭﻛﺛ ﺭ‬
‫ﺍﻧﺗﻬ ﺎﻙ ﺍﻷﻋ ﺭﺍﺽ ﻭﺍﺯﺩﺍﺩ ﻋ ﺩﺩ ﺃﻭﻻﺩ ﺍﻟﺣ ﺭﺍﻡ ﻭﺣ ﺎﻻﺕ ﻗﺗ ﻝ ﺍﻷﺟﻧ ﺔ ﻓﻧﺳ ﺄﻟﻙ ﺍﻟﻠﻬ ﻡ ﺭﺣﻣﺗ ﻙ ﻭﻟﻁﻔ ﻙ‬
‫ﻭﺳﺗﺭﻙ ﻭﻋﺻﻣﺔ ﻣﻥ ﻋﻧﺩﻙ ﺗﻌﺻﻣﻧﺎ ﺑﻬﺎ ﻣ ﻥ ﺍﻟﻔ ﻭﺍﺣﺵ ﻭﻧﺳ ﺄﻟﻙ ﺃﻥ ﺗﻁﻬ ﺭ ﻗﻠﻭﺑﻧ ﺎ ﻭﺗﺣﺻ ﻥ ﻓﺭﻭﺟﻧ ﺎ‬
‫ﻭﺃﻥ ﺗﺟﻌﻝ ﺑﻳﻧﻧﺎ ﻭﺑﻳﻥ ﺍﻟﺣﺭﺍﻡ ﺑﺭﺯﺧﺎ ﻭﺣﺟﺭﺍ ﻣﺣﺟﻭﺭﺍ‪.‬‬

‫ﺍﻟﻠﻭﺍﻁ‪-:‬‬

‫ﻛﺎﻧﺕ ﺟﺭﻳﻣﺔ ﻗﻭﻡ ﻟﻭﻁ ﻫﻲ ﺇﺗﻳﺎﻥ ﺍﻟﺫﻛﺭﺍﻥ ﻣﻥ ﺍﻟﻧﺎﺱ ﻗ ﺎﻝ ﺍﻟﻠ ﻪ ﺗﻌ ﺎﻟﻰ‪) :‬ﻭﻟﻭﻁ ﺎ ﺇﺫ ﻗ ﺎﻝ ﻟﻘﻭﻣ ﻪ‬
‫ﺇﻧﻛﻡ ﻟﺗﺄﺗﻭﻥ ﺍﻟﻔﺎﺣﺷﺔ ﻣﺎ ﺳ ﺑﻘﻛﻡ ﺑﻬ ﺎ ﻣ ﻥ ﺃﺣ ﺩ ﻣ ﻥ ﺍﻟﻌ ﺎﻟﻣﻳﻥ‪ .‬ﺃﺋ ﻧﻛﻡ ﻟﺗ ﺄﺗﻭﻥ ﺍﻟﺭﺟ ﺎﻝ ﻭﺗﻘﻁﻌ ﻭﻥ ﺍﻟﺳ ﺑﻳﻝ‬
‫ﻭﺗﺄﺗﻭﻥ ﻓﻲ ﻧﺎﺩﻳﻛﻡ ﺍﻟﻣﻧﻛﺭ( ﺍﻟﻌﻧﻛﺑﻭﺕ‪.٢٩/‬‬

‫ﻭﻟﺷﻧﺎﻋﺔ ﻫﺫﻩ ﺍﻟﺟﺭﻳﻣﺔ ﻭﻗﺑﺣﻬﺎ ﻭﺧﻁﻭﺭﺗﻬﺎ ﻋﺎﻗﺏ ﺍﻟﻠﻪ ﻣﺭﺗﻛﺑﻳﻬﺎ ﺑﺄﺭﺑﻌ ﺔ ﺃﻧ ﻭﺍﻉ ﻣ ﻥ ﺍﻟﻌﻘﻭﺑ ﺎﺕ‬
‫ﻟﻡ ﻳﺟﻣﻌﻬﺎ ﻋﻠﻰ ﻗﻭﻡ ﻏﻳﺭﻫﻡ ﻭﻫﻲ ﺃﻧ ﻪ ﻁﻣ ﺱ ﺃﻋﻳ ﻧﻬﻡ ﻭﺟﻌ ﻝ ﻋﺎﻟﻳﻬ ﺎ ﺳ ﺎﻓﻠﻬﺎ ﻭﺃﻣﻁ ﺭﻫﻡ ﺑﺣﺟ ﺎﺭﺓ ﻣ ﻥ‬
‫ﺳﺟﻳﻝ ﻣﻧﺿﻭﺩ ﻭﺃﺭﺳﻝ ﻋﻠﻳﻬﻡ ﺍﻟﺻﻳﺣﺔ‬

‫ﻭﻓﻲ ﻫﺫﻩ ﺍﻟﺷﺭﻳﻌﺔ ﺻﺎﺭ ﺍﻟﻘﺗﻝ ﺑﺎﻟﺳﻳﻑ ـ ﻋﻠﻰ ﺍﻟﺭﺍﺟﺢ ـ ﻫ ﻭ ﻋﻘﻭﺑ ﺔ ﺍﻟﻔﺎﻋ ﻝ ﻭﺍﻟﻣﻔﻌ ﻭﻝ ﺑ ﻪ ﺇﺫﺍ‬
‫ﻛﺎﻥ ﻋﻥ ﺭﺿﺎ ﻭﺍﺧﺗﻳﺎﺭ ﻓﻌﻥ ﺍﺑﻥ ﻋﺑﺎﺱ ﻣﺭﻓﻭﻋﺎ‪ " :‬ﻣﻥ ﻭﺟﺩﺗﻣﻭﻩ ﻳﻌﻣﻝ ﻋﻣﻝ ﻗﻭﻡ ﻟﻭﻁ ﻓﺎﻗﺗﻠﻭﺍ ﺍﻟﻔﺎﻋﻝ‬
‫ﻭﺍﻟﻣﻔﻌﻭﻝ ﺑﻪ " ﺭﻭﺍﻩ ﺍﻹﻣﺎﻡ ﺃﺣﻣﺩ ‪ ٣٠٠/١‬ﻭﻫﻭ ﻓﻲ ﺻﺣﻳﺢ ﺍﻟﺟﺎﻣﻊ ‪.٦٥٦٥‬‬

‫ﻭﻣﺎ ﻅﻬﺭ ﻓﻲ ﺯﻣﺎﻧﻧﺎ ﻣﻥ ﺍﻟﻁﻭﺍﻋﻳﻥ ﻭﺃﻧﻭﺍﻉ ﺍﻷﻣﺭﺍﺽ ﺍﻟﺗﻲ ﻟﻡ ﺗﻛﻥ ﻓﻲ ﺃﺳ ﻼﻓﻧﺎ ﺍﻟ ﺫﻳﻥ ﻣﺿ ﻭﺍ‬
‫ﺑﺳ ﺑﺏ ﺍﻟﻔﺎﺣﺷ ﺔ ﻛﻣ ﺭﺽ ﺍﻹﻳ ﺩﺯ ﺍﻟﻘﺎﺗ ﻝ ﻳ ﺩﻝ ﻋﻠ ﻰ ﺷ ﺊ ﻣ ﻥ ﺣﻛﻣ ﺔ ﺍﻟﺷ ﺎﺭﻉ ﻓ ﻲ ﺗﻌﻳ ﻳﻥ ﻫ ﺫﻩ ﺍﻟﻌﻘﻭﺑ ﺔ‬
‫ﺍﻟﺑﻠﻳﻐﺔ‪.‬‬

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 ‫ﻣﺤﺮﻣﺎت اﺳﺘﻬﺎن ﺑﻬﺎ ﻛﺜﻴﺮ ﻣﻦ اﻟﻨﺎس‬

‫ﺍﻣﺗﻧﺎﻉ ﺍﻟﻣﺭﺃﺓ ﻣﻥ ﻓﺭﺍﺵ ﺯﻭﺟﻬﺎ ﺑﻐﻳﺭ ﻋﺫﺭ ﺷﺭﻋﻲ‪:‬‬

‫ﻋﻥ ﺃﺑﻲ ﻫﺭﻳ ﺭﺓ ﺭﺿ ﻲ ﺍﻟﻠ ﻪ ﻋﻧ ﻪ ﻋ ﻥ ﺍﻟﻧﺑ ﻲ ﺻ ﻠﻰ ﺍﻟﻠ ﻪ ﻋﻠﻳ ﻪ ﻭﺳ ﻠﻡ ﻗ ﺎﻝ‪ " :‬ﺇﺫﺍ ﺩﻋ ﺎ ﺍﻟﺭﺟ ﻝ‬
‫ﺍﻣﺭﺃﺗﻪ ﺇﻟﻰ ﻓﺭﺍﺷﻪ ﻓﺄﺑﺕ ﻓﺑ ﺎﺕ ﻏﺿ ﺑﺎﻥ ﻋﻠﻳﻬ ﺎ ﻟﻌﻧﺗﻬ ﺎ ﺍﻟﻣﻼﺋﻛ ﺔ ﺣﺗ ﻰ ﺗﺻ ﺑﺢ " ﺭﻭﺍﻩ ﺍﻟﺑﺧ ﺎﺭﻱ ﺍﻧﻅ ﺭ‬
‫ﺍﻟﻔﺗﺢ ‪.٣١٤/٦‬‬

‫ﻭﻛﺛﻳ ﺭ ﻣ ﻥ ﺍﻟﻧﺳ ﺎء ﺇﺫﺍ ﺻ ﺎﺭ ﺑﻳﻧﻬ ﺎ ﻭﺑ ﻳﻥ ﺯﻭﺟﻬ ﺎ ﺧ ﻼﻑ ﺗﻌﺎﻗﺑ ﻪ ‪ -‬ﺑﻅﻧﻬ ﺎ ‪ -‬ﺑﻣﻧﻌ ﻪ ﺣﻘ ﻪ ﻓ ﻲ‬

‫ﺍﻟﻔﺭﺍﺵ ﻭﻗﺩ ﻳﺗﺭﺗﺏ ﻋﻠﻰ ﻫﺫﺍ ﻣﻔﺎﺳﺩ ﻋﻅﻳﻣﺔ ﻣﻧﻬﺎ ﻭﻗﻭﻉ ﺍﻟﺯﻭﺝ ﻓﻲ ﺍﻟﺣﺭﺍﻡ ﻭﻗﺩ ﺗﻧﻌﻛﺱ ﻋﻠﻳﻬﺎ ﺍﻷﻣﻭﺭ‬
‫ﻓﻳﻔﻛﺭ ﺟﺎﺩﺍ ﻓﻲ ﺍﻟﺯﻭﺍﺝ ﻋﻠﻳﻬﺎ‬

‫ﻓﻌﻠﻰ ﺍﻟﺯﻭﺟﺔ ﺃﻥ ﺗﺳﺎﺭﻉ ﺑﺈﺟﺎﺑﺔ ﺯﻭﺟﻬﺎ ﺇﺫﺍ ﻁﻠﺑﻬﺎ ﺍﻣﺗﺛﺎﻻ ﻟﻘﻭﻟﻪ ﻋﻠﻳ ﻪ ﺍﻟﺻ ﻼﺓ ﻭﺍﻟﺳ ﻼﻡ‪ " :‬ﺇﺫﺍ‬
‫ﺩﻋﺎ ﺍﻟﺭﺟﻝ ﺍﻣﺭﺃﺗﻪ ﺇﻟﻰ ﻓﺭﺍﺷﻪ ﻓﻠﺗﺟﺏ ﻭﺇﻥ ﻛﺎﻧﺕ ﻋﻠﻰ ﻅﻬﺭ ﻗﺗﺏ " ﺍﻧﻅﺭ ﺯﻭﺍﺋﺩ ﺍﻟﺑﺯﺍﺭ ‪ ١٨١/٢‬ﻭﻫﻭ‬
‫ﻓﻲ ﺻﺣﻳﺢ ﺍﻟﺟﺎﻣﻊ ‪ ٥٤٧‬ﻭﺍﻟﻘﺗﺏ ﻣﺎ ﻳﻭﺿﻊ ﻋﻠ ﻰ ﻅﻬ ﺭ ﺍﻟﺟﻣ ﻝ ﻟﻠﺭﻛ ﻭﺏ‪ .‬ﻭﻋﻠ ﻰ ﺍﻟ ﺯﻭﺝ ﺃﻥ ﻳﺭﺍﻋ ﻲ‬
‫ﺯﻭﺟﺗﻪ ﺇﺫﺍ ﻛﺎﻧﺕ ﻣﺭﻳﺿﺔ ﺃﻭ ﺣﺎﻣﻼ ﺃﻭ ﻣﻛﺭﻭﺑﺔ ﺣﺗﻰ ﻳﺩﻭﻡ ﺍﻟﻭﻓﺎﻕ ﻭﻻ ﻳﻘﻊ ﺍﻟﺷﻘﺎﻕ‪.‬‬

‫ﻁﻠﺏ ﺍﻟﻣﺭﺃﺓ ﺍﻟﻁﻼﻕ ﻣﻥ ﺯﻭﺟﻬﺎ ﻟﻐﻳﺭ ﺳﺑﺏ ﺷﺭﻋﻲ‪-:‬‬

‫ﺗﺳﺎﺭﻉ ﻛﺛﻳﺭ ﻣﻥ ﺍﻟﻧﺳﺎء ﺇﻟﻰ ﻁﻠﺏ ﺍﻟﻁﻼﻕ ﻣﻥ ﺃﺯﻭﺍﺟﻬﻥ ﻋﻧﺩ ﺣﺻﻭﻝ ﺃﺩﻧﻰ ﺧﻼﻑ ﺃﻭ ﺗﻁﺎﻟﺏ‬
‫ﺍﻟﺯﻭﺟﺔ ﺑﺎﻟﻁﻼﻕ ﺇﺫﺍ ﻟﻡ ﻳﻌﻁﻬﺎ ﺍﻟﺯﻭﺝ ﻣﺎ ﺗﺭﻳﺩ ﻣﻥ ﺍﻟﻣﺎﻝ ﻭﻗﺩ ﺗﻛﻭﻥ ﻣﺩﻓﻭﻋ ﺔ ﻣ ﻥ ﻗﺑ ﻝ ﺑﻌ ﺽ ﺃﻗﺎﺭﺑﻬ ﺎ‬
‫ﺃﻭ ﺟﺎﺭﺍﺗﻬ ﺎ ﻣ ﻥ ﺍﻟﻣﻔﺳ ﺩﺍﺕ ﻭﻗ ﺩ ﺗﺗﺣ ﺩﻯ ﺯﻭﺟﻬ ﺎ ﺑﻌﺑ ﺎﺭﺍﺕ ﻣﺛﻳ ﺭﺓ ﻟﻸﻋﺻ ﺎﺏ ﻛﻘﻭﻟﻬ ﺎ ﺇﻥ ﻛﻧ ﺕ ﺭﺟ ﻼ‬
‫ﻓﻁﻠﻘﻧﻲ ﻭﻣﻥ ﺍﻟﻣﻌﻠﻭﻡ ﺃﻧﻪ ﻳﺗﺭﺗﺏ ﻋﻠﻰ ﺍﻟﻁﻼﻕ ﻣﻔﺎﺳﺩ ﻋﻅﻳﻣﺔ ﻣﻥ ﺗﻔﻛ ﻙ ﺍﻷﺳ ﺭﺓ ﻭﺗﺷ ﺭﺩ ﺍﻷﻭﻻﺩ ﻭﻗ ﺩ‬
‫ﺗﻧﺩﻡ ﺣﻳﻥ ﻻ ﻳﻧﻔﻊ ﺍﻟﻧﺩﻡ ﻭﻟﻬﺫﺍ ﻭﻏﻳﺭﻩ ﺗﻅﻬﺭ ﺍﻟﺣﻛﻣﺔ ﻓﻲ ﺍﻟﺷﺭﻳﻌﺔ ﻟﻣﺎ ﺟﺎءﺕ ﺑﺗﺣﺭﻳﻡ ﺫﻟ ﻙ ﻓﻌ ﻥ ﺛﻭﺑ ﺎﻥ‬
‫ﺭﺿﻲ ﺍﻟﻠﻪ ﻋﻧﻪ ﻣﺭﻓﻭﻋﺎ‪ " :‬ﺃﻳﻣﺎ ﺍﻣﺭﺃﺓ ﺳﺄﻟﺕ ﺯﻭﺟﻬﺎ ﺍﻟﻁﻼﻕ ﻣﻥ ﻏﻳﺭ ﻣﺎ ﺑﺄﺱ ﻓﺣ ﺭﺍﻡ ﻋﻠﻳﻬ ﺎ ﺭﺍﺋﺣ ﺔ‬
‫ﺍﻟﺟﻧﺔ " ﺭﻭﺍﻩ ﺃﺣﻣﺩ ‪ ٢٧٧/٥‬ﻭﻫﻭ ﻓﻲ ﺻﺣﻳﺢ ﺍﻟﺟﺎﻣﻊ ‪ .٢٧٠٣‬ﻭﻋﻥ ﻋﻘﺑﺔ ﺑﻥ ﻋﺎﻣﺭ ﺭﺿﻲ ﺍﻟﻠ ﻪ ﻋﻧ ﻪ‬
‫ﻣﺭﻓﻭﻋﺎ‪ " :‬ﺇﻥ ﺍﻟﻣﺧﺗﻠﻌﺎﺕ ﻭﺍﻟﻣﻧﺗﺯﻋﺎﺕ ﻫﻥ ﺍﻟﻣﻧﺎﻓﻘ ﺎﺕ " ﺭﻭﺍﻩ ﺍﻟﻁﺑﺭﺍﻧ ﻲ ﻓ ﻲ ﺍﻟﻛﺑﻳ ﺭ ‪ ٣٣٩/١٧‬ﻭﻫ ﻭ‬
‫ﻓ ﻲ ﺻ ﺣﻳﺢ ﺍﻟﺟ ﺎﻣﻊ ‪ .١٩٣٤‬ﺃﻣ ﺎ ﻟ ﻭ ﻗ ﺎﻡ ﺳ ﺑﺏ ﺷ ﺭﻋﻲ ﻛﺗ ﺭﻙ ﺍﻟﺻ ﻼﺓ ﺃﻭ ﺗﻌ ﺎﻁﻲ ﺍﻟﻣﺳ ﻛﺭﺍﺕ‬
‫ﻭﺍﻟﻣﺧ ﺩﺭﺍﺕ ﻣ ﻥ ﻗﺑ ﻝ ﺍﻟ ﺯﻭﺝ ﺃﻭ ﺃﻧ ﻪ ﻳﺟﺑﺭﻫ ﺎ ﻋﻠ ﻰ ﺃﻣ ﺭ ﻣﺣ ﺭﻡ ﺃﻭ ﻳﻅﻠﻣﻬ ﺎ ﺑﺗﻌ ﺫﻳﺑﻬﺎ ﺃﻭ ﺑﻣﻧﻌﻬ ﺎ ﻣ ﻥ‬
‫ﺣﻘﻭﻗﻬﺎ ﺍﻟﺷﺭﻋﻳﺔ ﻣﺛﻼ ﻭﻟﻡ ﻳﻧﻔﻊ ﺍﻟﻧﺻﺢ ﻭﻟﻡ ﺗﺟﺩ ﻣﺣﺎﻭﻻﺕ ﺍﻹﺻﻼﺡ ﻓﻼ ﻳﻛﻭﻥ ﻋﻠﻰ ﺍﻟﻣﺭﺃﺓ ﺣﻳﻧﺋﺫ ﻣﻥ‬
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 ‫ﻣﺤﺮﻣﺎت اﺳﺘﻬﺎن ﺑﻬﺎ ﻛﺜﻴﺮ ﻣﻦ اﻟﻨﺎس‬

‫ﺑﺄﺱ ﺇﻥ ﻫﻲ ﻁﻠﺑﺕ ﺍﻟﻁﻼﻕ ﻟﺗﻧﺟﻭ ﺑﺩﻳﻧﻬﺎ ﻭﻧﻔﺳﻬﺎ‪.‬‬

‫ﺍﻟﻅﻬﺎﺭ‪-:‬‬

‫ﻣﻥ ﺃﻟﻔﺎﻅ ﺍﻟﺟﺎﻫﻠﻳ ﺔ ﺍﻷﻭﻟ ﻰ ﺍﻟﻣﻧﺗﺷ ﺭﺓ ﻓ ﻲ ﻫ ﺫﻩ ﺍﻷﻣ ﺔ ﺍﻟﻭﻗ ﻭﻉ ﻓ ﻲ ﺍﻟﻅﻬ ﺎﺭ ﻛ ﺄﻥ ﻳﻘ ﻭﻝ ﺍﻟ ﺯﻭﺝ‬

‫ﻟﺯﻭﺟﺗﻪ ﺃﻧﺕ ﻋﻠﻲ ﻛﻅﻬﺭ ﺃﻣﻲ ﺃﻭ ﺃﻧﺕ ﺣﺭﺍﻡ ﻋﻠﻲ ﻛﺣﺭﻣﺔ ﺃﺧﺗﻲ ﻭﻧﺣﻭ ﺫﻟﻙ ﻣﻥ ﺍﻷﻟﻔﺎﻅ ﺍﻟﺷﻧﻳﻌﺔ ﺍﻟﺗﻲ‬
‫ﺍﺳﺗﺑﺷﻌﺗﻬﺎ ﺍﻟﺷﺭﻳﻌﺔ ﻟﻣﺎ ﻓﻳﻬﺎ ﻣ ﻥ ﻅﻠ ﻡ ﺍﻟﻣ ﺭﺃﺓ ﻭﻗ ﺩ ﻭﺻ ﻑ ﺍﻟﻠ ﻪ ﺫﻟ ﻙ ﺑﻘﻭﻟ ﻪ ﺳ ﺑﺣﺎﻧﻪ}ﺍﻟﱠﺫِﻳﻥَ ﻳُ َ‬
‫ﻅ ﺎ ِﻫ ُﺭﻭﻥَ‬
‫ﺳ ﺎﺋِ ِﻬﻡ ﱠﻣ ﺎ ُﻫ ﱠﻥ ﺃ ُ ﱠﻣ َﻬ ﺎﺗِ ِﻬ ْﻡ ِﺇ ْﻥ ﺃ ُ ﱠﻣ َﻬ ﺎﺗ ُ ُﻬ ْﻡ ِﺇ ﱠﻻ ﱠ‬
‫ﺍﻟﻼﺋِ ﻲ َﻭﻟَ ْﺩﻧَ ُﻬ ْﻡ َﻭ ِﺇﻧﱠ ُﻬ ْﻡ ﻟَﻳَﻘُﻭﻟُ ﻭﻥَ ُﻣﻧ َﻛ ًﺭﺍ ِ ّﻣ ﻥَ ْﺍﻟﻘَ ْﻭ ِﻝ‬ ‫ِﻣ ﻧ ُﻛﻡ ِ ّﻣ ﻥ ِﻧّ َ‬
‫ﻭﺭ{ ﺍﻟﻣﺟﺎﺩﻟﺔ‪٢/‬‬ ‫ﻭﺭﺍ َﻭﺇِ ﱠﻥ ﺍﻟﻠﱠﻪَ ﻟَﻌَﻔُ ﱞﻭ َ‬
‫ﻏﻔ ُ ٌ‬ ‫َﻭ ُﺯ ً‬

‫ﻭﺟﻌﻠﺕ ﺍﻟﺷﺭﻳﻌﺔ ﺍﻟﻛﻔﺎﺭﺓ ﻓﻲ ﺫﻟﻙ ﻣﻐﻠﻅﺔ ﻣﺷﺎﺑﻬﺔ ﻟﻛﻔﺎﺭﺓ ﻗﺗﻝ ﺍﻟﺧﻁﺄ ﻭﻣﻣﺎﺛﻠ ﺔ ﻟﻛﻔ ﺎﺭﺓ ﺍﻟﺟﻣ ﺎﻉ‬
‫ﻓﻲ ﻧﻬﺎﺭ ﺭﻣﺿﺎﻥ ﻻ ﻳﺟ ﻭﺯ ﻟﻠﻣﻅ ﺎﻫﺭ ﻣ ﻥ ﺯﻭﺟﺗ ﻪ ﺃﻥ ﻳﻘﺭﺑﻬ ﺎ ﺇﻻ ﺇﺫﺍ ﺃﺗ ﻰ ﺑﺎﻟﻛﻔ ﺎﺭﺓ ﻓﻘ ﺎﻝ ﺍﻟﻠ ﻪ ﺗﻌ ﺎﻟﻰ‪:‬‬
‫ﻅ ﻭﻥَ‬‫ﻋ ُ‬ ‫ﻳﺭ َﺭﻗَﺑَ ٍﺔ ِ ّﻣﻥ ﻗَ ْﺑ ِﻝ ﺃَﻥ ﻳَﺗ َ َﻣﺎ ﱠ‬
‫ﺳﺎ ﺫَ ِﻟ ُﻛ ْﻡ ﺗُﻭ َ‬ ‫ﺳﺎ ِﺋ ِﻬ ْﻡ ﺛ ُ ﱠﻡ ﻳَﻌُﻭﺩُﻭﻥَ ِﻟ َﻣﺎ ﻗَﺎﻟُﻭﺍ ﻓَﺗَﺣْ ِﺭ ُ‬
‫ﻅﺎ ِﻫ ُﺭﻭﻥَ ِﻣﻥ ِﻧّ َ‬ ‫}ﻭﺍﻟﱠﺫِﻳﻥَ ﻳُ َ‬‫َ‬
‫ﺳ ﺎ ﻓَ َﻣ ﻥ ﻟﱠ ْﻡ ﻳَ ْﺳ ﺗ َِﻁ ْﻊ‬‫ﺷ ْﻬ َﺭﻳ ِْﻥ ُﻣﺗَﺗ َﺎﺑِﻌَﻳ ِْﻥ ِﻣ ﻥ ﻗَ ْﺑ ِﻝ ﺃَﻥ ﻳَﺗ َ َﻣﺎ ﱠ‬ ‫ﻳﺭ ﻓَ َﻣﻥ ﻟﱠ ْﻡ ﻳَ ِﺟ ْﺩ ﻓَ ِ‬
‫ﺻﻳَﺎ ُﻡ َ‬ ‫ﺑِ ِﻪ َﻭﺍﻟﻠﱠﻪُ ﺑِ َﻣﺎ ﺗ َ ْﻌ َﻣﻠُﻭﻥَ َﺧﺑِ ٌ‬
‫ﺍﺏ ﺃ َ ِﻟﻳ ٌﻡ{ ﻟﻣﺟﺎﺩﻟﺔ‪-٣/‬‬ ‫ﺳﻭ ِﻟ ِﻪ َﻭ ِﺗ ْﻠ َﻙ ُﺣﺩُﻭ ُﺩ ﺍﻟﻠﱠ ِﻪ َﻭ ِﻟ ْﻠ َﻛﺎ ِﻓ ِﺭﻳﻥَ َ‬
‫ﻋﺫَ ٌ‬ ‫ﻓَﺈِ ْ‬
‫ﻁﻌَﺎ ُﻡ ِﺳ ِﺗ ّﻳﻥَ ِﻣ ْﺳ ِﻛﻳﻧًﺎ ﺫَ ِﻟ َﻙ ِﻟﺗُﺅْ ِﻣﻧُﻭﺍ ِﺑﺎﻟﻠﱠ ِﻪ َﻭ َﺭ ُ‬
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‫ﻭﻁء ﺍﻟﺯﻭﺟﺔ ﻓﻲ ﺣﻳﺿﻬﺎ‪-:‬‬

‫ﻳﺽ َﻭﻻَ‬ ‫ﺳ ﺎء ﻓِ ﻲ ْﺍﻟ َﻣ ِﺣ ِ‬ ‫ﻳﺽ ﻗُ ْﻝ ُﻫ َﻭ ﺃَﺫًﻯ ﻓَ ﺎ ْﻋﺗ َِﺯﻟُﻭﺍْ ﺍﻟ ِﻧّ َ‬ ‫ﻋ ِﻥ ْﺍﻟ َﻣ ِﺣ ِ‬ ‫}ﻭﻳَ ْﺳ ﺄَﻟُﻭﻧ ََﻙ َ‬ ‫ﻗ ﺎﻝ ﺗﻌ ﺎﻟﻰ‪َ :‬‬
‫ﻁ ﱠﻬ ْﺭﻥَ ﻓَ ﺄْﺗُﻭ ُﻫ ﱠﻥ ِﻣ ْﻥ َﺣ ْﻳ ُ‬
‫ﺙ ﺃ َ َﻣ َﺭ ُﻛ ُﻡ ﺍﻟﻠّ ﻪُ ِﺇ ﱠﻥ ﺍﻟﻠّ ﻪَ ﻳ ُِﺣ ﺏﱡ ﺍﻟﺗ ﱠ ﱠﻭﺍ ِﺑﻳﻥَ َﻭﻳ ُِﺣ ﺏﱡ‬ ‫ﻰ ﻳَ ْ‬
‫ﻁ ُﻬ ْﺭﻥَ ﻓَ ﺈِﺫَﺍ ﺗ َ َ‬ ‫ﺗ َ ْﻘ َﺭﺑُﻭ ُﻫ ﱠﻥ َﺣﺗ ﱠ َ‬
‫ﻁ ِ ّﻬ ِﺭﻳﻥَ { ﺍﻟﺑﻘﺭﺓ‪ ،٢٢٢/‬ﻓﻼ ﻳﺣﻝ ﻟﻪ ﺃﻥ ﻳﺄﺗﻳﻬﺎ ﺣﺗﻰ ﺗﻐﺗﺳﻝ ﺑﻌﺩ ﻁﻬﺭﻫﺎ ﻟﻘﻭﻟﻪ ﺗﻌﺎﻟﻰ‪} :‬ﻓَﺈِﺫَﺍ ﺗ َ َ‬
‫ﻁ ﱠﻬ ْﺭﻥَ‬ ‫ْﺍﻟ ُﻣﺗ َ َ‬
‫ْﺙ ﺃ َ َﻣ َﺭ ُﻛ ُﻡ ﺍﻟﻠّﻪُ{ ﺍﻟﺑﻘﺭﺓ‪ ،٢٢٢/‬ﻭﻳﺩﻝ ﻋﻠﻰ ﺷﻧﺎﻋﺔ ﻫﺫﻩ ﺍﻟﻣﻌﺻ ﻳﺔ ﻗﻭﻟ ﻪ ﺻ ﻠﻰ ﺍﻟﻠ ﻪ ﻋﻠﻳ ﻪ‬ ‫ﻓَﺄْﺗُﻭ ُﻫ ﱠﻥ ِﻣ ْﻥ َﺣﻳ ُ‬
‫ﻭﺳﻠﻡ‪ " :‬ﻣﻥ ﺃﺗﻰ ﺣﺎﺋﺿﺎ ﺃﻭ ﺍﻣﺭﺃﺓ ﻓﻲ ﺩﺑﺭﻫﺎ ﺃﻭ ﻛﺎﻫﻧﺎ ﻓﻘﺩ ﻛﻔﺭ ﺑﻣﺎ ﺃﻧﺯﻝ ﻋﻠﻰ ﻣﺣﻣﺩ " ﺭﻭﺍﻩ ﺍﻟﺗﺭﻣﺫﻱ‬
‫ﻋﻥ ﺃﺑﻲ ﻫﺭﻳﺭﺓ ‪ ٢٤٣/١‬ﻭﻫﻭ ﻓﻲ ﺻﺣﻳﺢ ﺍﻟﺟﺎﻣﻊ ‪.٥٩١٨‬‬

‫ﻭﻣﻥ ﻓﻌﻝ ﺫﻟﻙ ﺧﻁﺄ ﺩﻭﻥ ﺗﻌﻣﺩ ﻭﻫﻭ ﻻ ﻳﻌﻠﻡ ﻓﻠﻳﺱ ﻋﻠﻳﻪ ﺷﻲء ﻭﻣ ﻥ ﻓﻌﻠ ﻪ ﻋﺎﻣ ﺩﺍ ﻋﺎﻟﻣ ﺎ ﻓﻌﻠﻳ ﻪ‬
‫ﺍﻟﻛﻔﺎﺭﺓ ﻓ ﻲ ﻗ ﻭﻝ ﺑﻌ ﺽ ﺃﻫ ﻝ ﺍﻟﻌﻠ ﻡ ﻣﻣ ﻥ ﺻ ﺣﺢ ﺣ ﺩﻳﺙ ﺍﻟﻛﻔ ﺎﺭﺓ ﻭﻫ ﻲ ﺩﻳﻧ ﺎﺭ ﺃﻭ ﻧﺻ ﻑ ﺩﻳﻧ ﺎﺭ‪ ،‬ﻗ ﺎﻝ‬

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 ‫ﻣﺤﺮﻣﺎت اﺳﺘﻬﺎن ﺑﻬﺎ ﻛﺜﻴﺮ ﻣﻦ اﻟﻨﺎس‬

‫ﺑﻌﺿﻬﻡ ﻫﻭ ﻣﺧﻳﺭ ﻓﻳﻬﻣﺎ ﻭﻗﺎﻝ ﺑﻌﺿﻬﻡ ﺇﺫﺍ ﺃﺗﺎﻫﺎ ﻓﻲ ﺃﻭﻝ ﺣﻳﺿﻬﺎ ﻓﻲ ﻓﻭﺭﺓ ﺍﻟﺩﻡ ﻓﻌﻠﻳﻪ ﺩﻳﻧﺎﺭ ﻭﺇﻥ ﺃﺗﺎﻫﺎ‬
‫ﻓﻲ ﺁﺧﺭ ﺣﻳﺿﻬﺎ ﺇﺫﺍ ﺧﻑ ﺍﻟ ﺩﻡ ﺃﻭ ﻗﺑ ﻝ ﺍﻏﺗﺳ ﺎﻟﻬﺎ ﻣ ﻥ ﺍﻟﺣ ﻳﺽ ﻓﻌﻠﻳ ﻪ ﻧﺻ ﻑ ﺩﻳﻧ ﺎﺭ ﻭﺍﻟ ﺩﻳﻧﺎﺭ ﺑﺎﻟﺗﻘ ﺩﻳﺭ‬
‫ﺍﻟﻣﺗﺩﺍﻭﻝ ‪ ٢٥٬٤‬ﻏﺭﺍﻣﺎ ﻣﻥ ﺍﻟﺫﻫﺏ ﻳﺗﺻﺩﻕ ﺑﻬﺎ ﺃﻭ ﺑﻘﻳﻣﺗﻬﺎ ﻣﻥ ﺍﻷﻭﺭﺍﻕ ﺍﻟﻧﻘﺩﻳﺔ‪.‬‬

‫ﺇﺗﻳﺎﻥ ﺍﻟﻣﺭﺃﺓ ﻓﻲ ﺩﺑﺭﻫﺎ‪:‬‬

‫ﺑﻌ ﺽ ﺍﻟﺷ ﺎﺫﻳﻥ ﻣ ﻥ ﺿ ﻌﺎﻑ ﺍﻹﻳﻣ ﺎﻥ ﻻ ﻳﺗ ﻭﺭﻉ ﻋ ﻥ ﺇﺗﻳ ﺎﻥ ﺯﻭﺟﺗ ﻪ ﻓ ﻲ ﺩﺑﺭﻫ ﺎ )ﻓ ﻲ ﻣﻭﺿ ﻊ‬
‫ﺧﺭﻭﺝ ﺍﻟﻐﺎﺋﻁ( ﻭﻫﺫﺍ ﻣﻥ ﺍﻟﻛﺑﺎﺋﺭ ﻭﻗﺩ ﻟﻌﻥ ﺍﻟﻧﺑﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻳﻪ ﻭﺳﻠﻡ ﻣﻥ ﻓﻌﻝ ﻫﺫﺍ ﻓﻌﻥ ﺃﺑﻲ ﻫﺭﻳ ﺭﺓ‬
‫ﺭﺿﻲ ﺍﻟﻠﻪ ﻋﻧﻪ ﻣﺭﻓﻭﻋﺎ‪ " :‬ﻣﻠﻌﻭﻥ ﻣﻥ ﺃﺗﻰ ﺍﻣﺭﺃﺓ ﻓﻲ ﺩﺑﺭﻫﺎ " ﺭﻭﺍﻩ ﺍﻹﻣ ﺎﻡ ﺃﺣﻣ ﺩ ‪ ٤٧٩/٢‬ﻭﻫ ﻭ ﻓ ﻲ‬
‫ﺻﺣﻳﺢ ﺍﻟﺟﺎﻣﻊ ‪ ،٥٨٦٥‬ﺑﻝ ﺇﻥ ﺍﻟﻧﺑﻲ ﺻﻠﻰ ﺍﻟﻠ ﻪ ﻋﻠﻳ ﻪ ﻭﺳ ﻠﻡ ﻗ ﺎﻝ‪ " :‬ﻣ ﻥ ﺃﺗ ﻰ ﺣﺎﺋﺿ ﺎ ﺃﻭ ﺍﻣ ﺭﺃﺓ ﻓ ﻲ‬
‫ﺩﺑﺭﻫ ﺎ ﺃﻭ ﻛﺎﻫﻧ ﺎ ﻓﻘ ﺩ ﻛﻔ ﺭ ﺑﻣ ﺎ ﺃﻧ ﺯﻝ ﻋﻠ ﻰ ﻣﺣﻣ ﺩ " ﺭﻭﺍﻩ ﺍﻟﺗﺭﻣ ﺫﻱ ﺑ ﺭﻗﻡ ‪ ٢٤٣/١‬ﻭﻫ ﻭ ﻓ ﻲ ﺻ ﺣﻳﺢ‬
‫ﺍﻟﺟﺎﻣﻊ ‪ .٥٩١٨‬ﻭﺭﻏﻡ ﺃﻥ ﻋﺩﺩﺍ ﻣﻥ ﺍﻟﺯﻭﺟﺎﺕ ﻣﻥ ﺻﺎﺣﺑﺎﺕ ﺍﻟﻔﻁﺭ ﺍﻟﺳﻠﻳﻣﺔ ﻳﺄﺑﻳﻥ ﺫﻟ ﻙ ﺇﻻ ﺃﻥ ﺑﻌ ﺽ‬
‫ﺍﻷﺯﻭﺍﺝ ﻳﻬﺩﺩ ﺑﺎﻟﻁﻼﻕ ﺇﺫﺍ ﻟﻡ ﺗﻁﻌﻪ‪ ،‬ﻭﺑﻌﺿﻬﻡ ﻗﺩ ﻳﺧﺩﻉ ﺯﻭﺟﺗﻪ ﺍﻟﺗ ﻲ ﺗﺳ ﺗﺣﻲ ﻣ ﻥ ﺳ ﺅﺍﻝ ﺃﻫ ﻝ ﺍﻟﻌﻠ ﻡ‬
‫ﻓﻳﻭﻫﻣﻬﺎ ﺑﺄﻥ ﻫﺫﺍ ﺍﻟﻌﻣﻝ ﺣﻼﻝ ﻭﻗ ﺩ ﻳﺳ ﺗﺩﻝ ﻟﻬ ﺎ ﺑﻘﻭﻟ ﻪ ﺗﻌ ﺎﻟﻰ )ﻧﺳ ﺎﺅﻛﻡ ﺣ ﺭﺙ ﻟﻛ ﻡ ﻓ ﺄﺗﻭﺍ ﺣ ﺭﺛﻛﻡ ﺃﻧ ﻰ‬
‫ﺷﺋﺗﻡ( ﺍﻟﺑﻘﺭﺓ‪ ،٢٢٣/‬ﻭﻣﻌﻠﻭﻡ ﺃﻥ ﺍﻟﺳ ﻧﺔ ﺗﺑ ﻳﻥ ﺍﻟﻘ ﺭﺁﻥ ﻭﻗ ﺩ ﺟ ﺎء ﻓﻳﻬ ﺎ ﺃﻥ ﺍﻟﻧﺑ ﻲ ﺻ ﻠﻰ ﺍﻟﻠ ﻪ ﻋﻠﻳ ﻪ ﻭﺳ ﻠﻡ‬
‫ﺃﺧﺑﺭ ﺑﺄﻧﻪ ﻳﺟﻭﺯ ﺃﻥ ﻳﺄﺗﻳﻬﺎ ﻛﻳﻑ ﺷﺎء ﻣﻥ ﺍﻷﻣﺎﻡ ﻭﺍﻟﺧﻠﻑ ﻣﺎﺩﺍﻡ ﻓﻲ ﻣﻭﺿﻊ ﺍﻟﻭﻟﺩ ﻭﻻ ﻳﺧﻔ ﻰ ﺃﻥ ﺍﻟ ﺩﺑﺭ‬
‫ﻭﻣﻛﺎﻥ ﺍﻟﻐﺎﺋﻁ ﻟﻳﺱ ﻣﻭﺿﻌﺎ ﻟﻠﻭﻟﺩ‪ .‬ﻭﻣﻥ ﺃﺳﺑﺎﺏ ﻫﺫﻩ ﺍﻟﺟﺭﻳﻣ ﺔ ﺍﻟ ﺩﺧﻭﻝ ﺇﻟ ﻰ ﺍﻟﺣﻳ ﺎﺓ ﺍﻟﺯﻭﺟﻳ ﺔ ﺍﻟﻧﻅﻳﻔ ﺔ‬
‫ﺑﻣﻭﺭﻭﺛﺎﺕ ﺟﺎﻫﻠﻳﺔ ﻗﺫﺭﺓ ﻣﻥ ﻣﻣﺎﺭﺳﺎﺕ ﺷﺎﺫﺓ ﻣﺣﺭﻣﺔ ﺃﻭ ﺫﺍﻛﺭﺓ ﻣﻠﻳﺋﺔ ﺑﻠﻘﻁﺎﺕ ﻣﻥ ﺃﻓﻼﻡ ﺍﻟﻔﺎﺣﺷﺔ ﺩﻭﻥ‬
‫ﺗﻭﺑﺔ ﺇﻟﻰ ﺍﻟﻠﻪ‪ .‬ﻭﻣﻥ ﺍﻟﻣﻌﻠﻭﻡ ﺃﻥ ﻫﺫﺍ ﺍﻟﻔﻌﻝ ﻣﺣﺭﻡ ﺣﺗﻰ ﻟﻭ ﻭﺍﻓﻖ ﺍﻟﻁﺭﻓﺎﻥ ﻓﺈﻥ ﺍﻟﺗﺭﺍﺿﻲ ﻋﻠﻰ ﺍﻟﺣ ﺭﺍﻡ‬
‫ﻻ ﻳﺻﻳﺭﻩ ﺣﻼﻻ‪.‬‬

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 ‫ﻣﺤﺮﻣﺎت اﺳﺘﻬﺎن ﺑﻬﺎ ﻛﺜﻴﺮ ﻣﻦ اﻟﻨﺎس‬

‫ﻋﺩﻡ ﺍﻟﻌﺩﻝ ﺑﻳﻥ ﺍﻟﺯﻭﺟﺎﺕ‪-:‬‬

‫ﻣﻣﺎ ﻭﺻﺎﻧﺎ ﺍﻟﻠﻪ ﺑﻪ ﻓﻲ ﻛﺗﺎﺑﻪ ﺍﻟﻌﺯﻳﺯ ﺍﻟﻌﺩﻝ ﺑﻳﻥ ﺍﻟﺯﻭﺟﺎﺕ ﻗﺎﻝ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ‪) :‬ﻭﻟﻥ ﺗﺳﺗﻁﻳﻌﻭﺍ ﺃﻥ‬
‫ﺗﻌﺩﻟﻭﺍ ﺑﻳﻥ ﺍﻟﻧﺳﺎء ﻭﻟﻭ ﺣﺭﺻﺗﻡ ﻓﻼ ﺗﻣﻳﻠﻭﺍ ﻛﻝ ﺍﻟﻣﻳﻝ ﻓﺗﺫﺭﻭﻫﺎ ﻛﺎﻟﻣﻌﻠﻘﺔ ﻭﺇﻥ ﺗﺻﻠﺣﻭﺍ ﻭﺗﺗﻘﻭﺍ ﻓﺈﻥ ﺍﻟﻠﻪ‬
‫ﻛﺎﻥ ﻏﻔﻭﺭﺍ ﺭﺣﻳﻣﺎ( ﺍﻟﻧﺳﺎء‪ ،١٢٩/‬ﻓﺎﻟﻌﺩﻝ ﺍﻟﻣﻁﻠﻭﺏ ﻫﻭ ﺃﻥ ﻳﻌﺩﻝ ﻓ ﻲ ﺍﻟﻣﺑﻳ ﺕ ﻭﺃﻥ ﻳﻘ ﻭﻡ ﻟﻛ ﻝ ﻭﺍﺣ ﺩﺓ‬
‫ﺑﺣﻘﻬﺎ ﻓﻲ ﺍﻟﻧﻔﻘﺔ ﻭﺍﻟﻛﺳﻭﺓ ﻭﻟﻳﺱ ﺍﻟﻌﺩﻝ ﻓﻲ ﻣﺣﺑﺔ ﺍﻟﻘﻠﺏ ﻷﻥ ﺍﻟﻌﺑﺩ ﻻ ﻳﻣﻠﻛﻬﺎ ﻭﺑﻌﺽ ﺍﻟﻧﺎﺱ ﺇﺫﺍ ﺍﺟﺗﻣ ﻊ‬
‫ﻋﻧﺩﻩ ﺃﻛﺛﺭ ﻣﻥ ﺯﻭﺟﺔ ﻳﻧﺣﺎﺯ ﺇﻟﻰ ﻭﺍﺣﺩﺓ ﻭﻳﻬﻣﻝ ﺍﻷﺧﺭﻯ ﻓﻳﺑﻳﺕ ﻋﻧﺩ ﻭﺍﺣﺩﺓ ﺃﻛﺛﺭ ﺃﻭ ﻳﻧﻔﻖ ﻋﻠﻳﻬﺎ ﻭﻳﺫﺭ‬
‫ﺍﻷﺧﺭﻯ ﻭﻫﺫﺍ ﻣﺣﺭﻡ ﻭﻫﻭ ﻳﺄﺗﻲ ﻳﻭﻡ ﺍﻟﻘﻳﺎﻣﺔ ﺑﺣﺎﻝ ﺟﺎء ﻭﺻﻔﻬﺎ ﻋﻥ ﺃﺑﻲ ﻫﺭﻳﺭﺓ ﺭﺿﻲ ﺍﻟﻠﻪ ﻋﻧ ﻪ ﻋ ﻥ‬
‫ﺍﻟﻧﺑﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻳﻪ ﻭﺳﻠﻡ ﻗﺎﻝ‪ " :‬ﻣﻥ ﻛﺎﻧﺕ ﻟﻪ ﺍﻣﺭﺃﺗﺎﻥ ﻓﻣﺎﻝ ﺇﻟﻰ ﺇﺣ ﺩﺍﻫﻣﺎ ﺟ ﺎء ﻳ ﻭﻡ ﺍﻟﻘﻳﺎﻣ ﺔ ﻭﺷ ﻘﻪ‬
‫ﻣﺎﺋﻝ " ﺭﻭﺍﻩ ﺃﺑﻭ ﺩﺍﻭﺩ ‪ ٦٠١/٢‬ﻭﻫﻭ ﻓﻲ ﺻﺣﻳﺢ ﺍﻟﺟﺎﻣﻊ ‪.٦٤٩١‬‬

‫ﺍﻟﺧﻠﻭﺓ ﺑﺎﻷﺟﻧﺑﻳﺔ‪-:‬‬

‫ﺍﻟﺷﻳﻁﺎﻥ ﺣﺭﻳﺹ ﻋﻠﻰ ﻓﺗﻧﺔ ﺍﻟﻧﺎﺱ ﻭﺇﻳﻘﺎﻋﻬﻡ ﻓﻲ ﺍﻟﺣﺭﺍﻡ ﻭﻟﺫﻟﻙ ﺣﺫﺭﻧﺎ ﺍﻟﻠﻪ ﺳﺑﺣﺎﻧﻪ ﺑﻘﻭﻟﻪ‪) :‬ﻳ ﺎ‬
‫ﺃﻳﻬ ﺎ ﺍﻟ ﺫﻳﻥ ﺁﻣﻧ ﻭﺍ ﻻ ﺗﺗﺑﻌ ﻭﺍ ﺧﻁ ﻭﺍﺕ ﺍﻟﺷ ﻳﻁﺎﻥ ﻭﻣ ﻥ ﻳﺗﺑ ﻊ ﺧﻁ ﻭﺍﺕ ﺍﻟﺷ ﻳﻁﺎﻥ ﻓﺈﻧ ﻪ ﻳ ﺄﻣﺭ ﺑﺎﻟﻔﺣﺷ ﺎء‬
‫ﻭﺍﻟﻣﻧﻛ ﺭ‪ ..‬ﺍﻵﻳ ﺔ( ﺍﻟﻧ ﻭﺭ‪ ،٢١/‬ﻭﺍﻟﺷ ﻳﻁﺎﻥ ﻳﺟ ﺭﻱ ﻣ ﻥ ﺍﺑ ﻥ ﺁﺩﻡ ﻣﺟ ﺭﻯ ﺍﻟ ﺩﻡ ﻭﻣ ﻥ ﺳ ﺑﻝ ﺍﻟﺷ ﻳﻁﺎﻥ ﻓ ﻲ‬
‫ﺍﻹﻳﻘﺎﻉ ﻓﻲ ﺍﻟﻔﺎﺣﺷﺔ ﺍﻟﺧﻠﻭﺓ ﺑﺎﻷﺟﻧﺑﻳﺔ ﻭﻟ ﺫﻟﻙ ﺳ ﺩﺕ ﺍﻟﺷ ﺭﻳﻌﺔ ﻫ ﺫﺍ ﺍﻟﻁﺭﻳ ﻖ ﻛﻣ ﺎ ﻓ ﻲ ﻗﻭﻟ ﻪ ﺻ ﻠﻰ ﺍﻟﻠ ﻪ‬
‫ﻋﻠﻳ ﻪ ﻭﺳ ﻠﻡ‪ " :‬ﻻ ﻳﺧﻠ ﻭﻥ ﺭﺟ ﻝ ﺑ ﺎﻣﺭﺃﺓ ﺇﻻ ﻛ ﺎﻥ ﺛﺎﻟﺛﻬﻣ ﺎ ﺍﻟﺷ ﻳﻁﺎﻥ " ﺭﻭﺍﻩ ﺍﻟﺗﺭﻣ ﺫﻱ ‪ ٤٧٤/٣‬ﺍﻧﻅ ﺭ‬
‫ﻣﺷﻛﺎﺓ ﺍﻟﻣﺻﺎﺑﻳﺢ ‪ .٣١١٨‬ﻭﻋﻥ ﺍﺑﻥ ﻋﻣﺭ ﺭﺿﻲ ﺍﻟﻠﻪ ﻋﻧﻬﻣﺎ ﻋﻥ ﺍﻟﻧﺑﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻳﻪ ﻭﺳﻠﻡ ﻗﺎﻝ‪" :‬‬
‫ﻻ ﻳﺩﺧﻠﻥ ﺭﺟ ﻝ ﺑﻌ ﺩ ﻳ ﻭﻣﻲ ﻫ ﺫﺍ ﻋﻠ ﻰ ﻣﻐﻳﺑ ﺔ ﺇﻻ ﻭﻣﻌ ﻪ ﺭﺟ ﻝ ﺃﻭ ﺍﺛﻧ ﺎﻥ " ﺭﻭﺍﻩ ﻣﺳ ﻠﻡ ‪ .١٧١١/٤‬ﻓ ﻼ‬
‫ﻳﺟﻭﺯ ﻟﺭﺟﻝ ﺃﻥ ﻳﺧﺗﻠﻲ ﻓﻲ ﺑﻳﺕ ﺃﻭ ﺣﺟﺭﺓ ﺃﻭ ﺳﻳﺎﺭﺓ ﺑﺎﻣﺭﺃﺓ ﺃﺟﻧﺑﻳﺔ ﻋﻧﻪ ﻛﺯﻭﺟﺔ ﺃﺧﻳ ﻪ ﺃﻭ ﺍﻟﺧﺎﺩﻣ ﺔ ﺃﻭ‬
‫ﻣﺭﻳﺿﺔ ﻣﻊ ﻁﺑﻳﺏ ﻭﻧﺣﻭ ﺫﻟﻙ ﻭﻛﺛﻳﺭ ﻣﻥ ﺍﻟﻧﺎﺱ ﻳﺗﺳﺎﻫﻠﻭﻥ ﻓﻲ ﻫﺫﺍ ﺇﻣ ﺎ ﺛﻘ ﺔ ﺑﻧﻔﺳ ﻪ ﺃﻭ ﺑﻐﻳ ﺭﻩ ﻓﻳﺗﺭﺗ ﺏ‬
‫ﻋﻠﻰ ﺫﻟﻙ ﺍﻟﻭﻗﻭﻉ ﻓﻲ ﺍﻟﻔﺎﺣﺷﺔ ﺃﻭ ﻣﻘﺩﻣﺎﺗﻬﺎ ﻭﺗﺯﺩﺍﺩ ﻣﺄﺳﺎﺓ ﺍﺧﺗﻼﻁ ﺍﻷﻧﺳﺎﺏ ﻭﺃﻭﻻﺩ ﺍﻟﺣﺭﺍﻡ‪.‬‬

‫ﻣﺻﺎﻓﺣﺔ ﺍﻟﻣﺭﺃﺓ ﺍﻷﺟﻧﺑﻳﺔ‪:‬‬

‫ﻭﻫﺫﺍ ﻣﻣﺎ ﻁﻐﺕ ﻓﻳﻪ ﺑﻌﺽ ﺍﻷﻋ ﺭﺍﻑ ﺍﻻﺟﺗﻣﺎﻋﻳ ﺔ ﻋﻠ ﻰ ﺷ ﺭﻳﻌﺔ ﺍﻟﻠ ﻪ ﻓ ﻲ ﺍﻟﻣﺟﺗﻣ ﻊ ﻭﻋ ﻼ ﻓﻳ ﻪ‬
‫ﺑﺎﻁﻝ ﻋﺎﺩﺍﺕ ﺍﻟﻧﺎﺱ ﻭﺗﻘﺎﻟﻳﺩﻫﻡ ﻋﻠﻰ ﺣﻛﻡ ﺍﻟﻠﻪ ﺣﺗﻰ ﻟ ﻭ ﺧﺎﻁﺑ ﺕ ﺃﺣ ﺩﻫﻡ ﺑﺣﻛ ﻡ ﺍﻟﺷ ﺭﻉ ﻭﺃﻗﻣ ﺕ ﺍﻟﺣﺟ ﺔ‬
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 ‫ﻣﺤﺮﻣﺎت اﺳﺘﻬﺎن ﺑﻬﺎ ﻛﺜﻴﺮ ﻣﻦ اﻟﻨﺎس‬

‫ﻭﺑﻳﻧﺕ ﺍﻟﺩﻟﻳﻝ ﺍﺗﻬﻣﻙ ﺑﺎﻟﺭﺟﻌﻳﺔ ﻭﺍﻟﺗﻌﻘﻳﺩ ﻭﻗﻁﻊ ﺍﻟﺭﺣﻡ ﻭﺍﻟﺗﺷﻛﻳﻙ ﻓﻲ ﺍﻟﻧﻭﺍﻳﺎ ﺍﻟﺣﺳﻧﺔ‪ ...‬ﺍﻟﺦ‪ ،‬ﻭﺻ ﺎﺭﺕ‬
‫ﻣﺻﺎﻓﺣﺔ ﺑﻧﺕ ﺍﻟﻌﻡ ﻭﺑﻧﺕ ﺍﻟﻌﻣﺔ ﻭﺑﻧﺕ ﺍﻟﺧﺎﻝ ﻭﺑﻧﺕ ﺍﻟﺧﺎﻟﺔ ﻭﺯﻭﺟﺔ ﺍﻷﺥ ﻭﺯﻭﺟﺔ ﺍﻟﻌﻡ ﻭﺯﻭﺟﺔ ﺍﻟﺧ ﺎﻝ‬
‫ﺃﺳﻬﻝ ﻓﻲ ﻣﺟﺗﻣﻌﻧﺎ ﻣﻥ ﺷﺭﺏ ﺍﻟﻣﺎء ﻭﻟﻭ ﻧﻅﺭﻭﺍ ﺑﻌ ﻳﻥ ﺍﻟﺑﺻ ﻳﺭﺓ ﻓ ﻲ ﺧﻁ ﻭﺭﺓ ﺍﻷﻣ ﺭ ﺷ ﺭﻋﺎ ﻣ ﺎ ﻓﻌﻠ ﻭﺍ‬
‫ﺫﻟﻙ‪ .‬ﻗﺎﻝ ﺍﻟﻣﺻﻁﻔﻰ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻳﻪ ﻭﺳﻠﻡ " ﻷﻥ ﻳﻁﻌﻥ ﻓﻲ ﺭﺃﺱ ﺃﺣﺩﻛﻡ ﺑﻣﺧ ﻳﻁ ﻣ ﻥ ﺣﺩﻳ ﺩ ﺧﻳ ﺭ ﻟ ﻪ‬
‫ﻣﻥ ﺃﻥ ﻳﻣﺱ ﺍﻣﺭﺃﺓ ﻻ ﺗﺣﻝ ﻟﻪ " ﺭﻭﺍﻩ ﺍﻟﻁﺑﺭﺍﻧﻲ ‪ ٢١٢/٢٠‬ﻭﻫﻭ ﻓﻲ ﺻﺣﻳﺢ ﺍﻟﺟﺎﻣﻊ ‪ .٤٩٢١‬ﻭﻻ ﺷﻙ‬
‫ﺃﻥ ﻫﺫﺍ ﻣ ﻥ ﺯﻧ ﺎ ﺍﻟﻳ ﺩ ﻛﻣ ﺎ ﻗ ﺎﻝ ﺻ ﻠﻰ ﺍﻟﻠ ﻪ ﻋﻠﻳ ﻪ ﻭﺳ ﻠﻡ " ﺍﻟﻌﻳﻧ ﺎﻥ ﺗﺯﻧﻳ ﺎﻥ ﻭﺍﻟﻳ ﺩﺍﻥ ﺗﺯﻧﻳ ﺎﻥ ﻭﺍﻟ ﺭﺟﻼﻥ‬
‫ﺗﺯﻧﻳﺎﻥ ﻭﺍﻟﻔ ﺭﺝ ﻳﺯﻧ ﻲ " ﺭﻭﺍﻩ ﺍﻹﻣ ﺎﻡ ﺃﺣﻣ ﺩ ‪ ٤١٢/١‬ﻭﻫ ﻭ ﻓ ﻲ ﺻ ﺣﻳﺢ ﺍﻟﺟ ﺎﻣﻊ ‪ ،٤١٢٦‬ﻭﻫ ﻝ ﻫﻧ ﺎﻙ‬
‫ﺃﻁﻬﺭ ﻗﻠﺑﺎ ﻣﻥ ﻣﺣﻣﺩ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻳﻪ ﻭﺳﻠﻡ ﻭﻣﻊ ﺫﻟﻙ ﻗﺎﻝ " ﺇﻧﻲ ﻻ ﺃﺻﺎﻓﺢ ﺍﻟﻧﺳﺎء" ﺭﻭﺍﻩ ﺍﻹﻣﺎﻡ ﺃﺣﻣﺩ‬
‫‪ ٣٥٧/٦‬ﻭﻫﻭ ﻓﻲ ﺻﺣﻳﺢ ﺍﻟﺟﺎﻣﻊ ‪ ،٢٥٠٩‬ﻭﻗﺎﻝ ﺃﻳﺿﺎ " ﺇﻧﻲ ﻻ ﺃﻣ ﺱ ﺃﻳ ﺩﻱ ﺍﻟﻧﺳ ﺎء" ﺭﻭﺍﻩ ﺍﻟﻁﺑﺭﺍﻧ ﻲ‬
‫ﻓ ﻲ ﺍﻟﻛﺑﻳ ﺭ ‪ ٣٤٢/٢٤‬ﻭﻫ ﻭ ﻓ ﻲ ﺻ ﺣﻳﺢ ﺍﻟﺟ ﺎﻣﻊ ‪ ٧٠٥٤‬ﻭﺍﻧﻅ ﺭ ﺍﻹﺻ ﺎﺑﺔ ‪ ٣٥٤/٤‬ﻁ‪ .‬ﺩﺍﺭ ﺍﻟﻛﺗ ﺎﺏ‬
‫ﺍﻟﻌﺭﺑﻲ‪ .‬ﻭﻋﻥ ﻋﺎﺋﺷﺔ ﺭﺿﻲ ﺍﻟﻠﻪ ﻋﻧﻬ ﺎ ﻗﺎﻟ ﺕ‪ :‬ﻭﻻ ﻭﺍﻟﻠ ﻪ ﻣ ﺎ ﻣﺳ ﺕ ﻳ ﺩ ﺭﺳ ﻭﻝ ﺍﻟﻠ ﻪ ﺻ ﻠﻰ ﺍﻟﻠ ﻪ ﻋﻠﻳ ﻪ‬
‫ﻭﺳﻠﻡ ﻳﺩ ﺍﻣﺭﺃﺓ ﻗﻁ ﻏﻳ ﺭ ﺃﻧ ﻪ ﻳﺑ ﺎﻳﻌﻬﻥ ﺑ ﺎﻟﻛﻼﻡ ]ﺭﻭﺍﻩ ﻣﺳ ﻠﻡ ‪ .[١٤٨٩/٣‬ﺃﻻ ﻓﻠﻳﺗ ﻖ ﺍﻟﻠ ﻪ ﺃﻧ ﺎﺱ ﻳﻬ ﺩﺩﻭﻥ‬
‫ﺯﻭﺟﺎﺗﻬﻡ ﺍﻟﺻﺎﻟﺣﺎﺕ ﺑﺎﻟﻁﻼﻕ ﺇﺫﺍ ﻟﻡ ﻳﺻﺎﻓﺣﻥ ﺇﺧﻭﺍﻧﻬﻡ‪.‬‬

‫ﻭﻳﻧﺑﻐ ﻲ ﺍﻟﻌﻠ ﻡ ﺑ ﺄﻥ ﻭﺿ ﻊ ﺣﺎﺋ ﻝ ﻭﺍﻟﻣﺻ ﺎﻓﺣﺔ ﻣ ﻥ ﻭﺭﺍء ﺛ ﻭﺏ ﻻ ﺗﻐﻧ ﻲ ﺷ ﻳﺋﺎ ﻓﻬ ﻭ ﺣ ﺭﺍﻡ ﻓ ﻲ‬

‫ﺍﻟﺣﺎﻟﻳﻥ‪.‬‬

‫ﺗﻁﻳﺏ ﺍﻟﻣﺭﺃﺓ ﻋﻧﺩ ﺧﺭﻭﺟﻬﺎ ﻭﻣﺭﻭﺭﻫﺎ ﺑﻌﻁﺭﻫﺎ ﻋﻠﻰ ﺍﻟﺭﺟﺎﻝ‪:‬‬

‫ﻭﻫﺫﺍ ﻣﻣﺎ ﻓﺷﺎ ﻓﻲ ﻋﺻﺭﻧﺎ ﺭﻏﻡ ﺍﻟﺗﺣﺫﻳﺭ ﺍﻟﺷﺩﻳﺩ ﻣﻥ ﺍﻟﻧﺑﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻳﻪ ﻭﺳﻠﻡ ﺑﻘﻭﻟﻪ " ﺃﻳﻣ ﺎ‬
‫ﺍﻣﺭﺃﺓ ﺍﺳﺗﻌﻁﺭﺕ ﺛﻡ ﻣﺭﺕ ﻋﻠﻰ ﺍﻟﻘﻭﻡ ﻟﻳﺟﺩﻭﺍ ﺭﻳﺣﻬﺎ ﻓﻬﻲ ﺯﺍﻧﻳ ﺔ " ﺭﻭﺍﻩ ﺍﻹﻣ ﺎﻡ ﺃﺣﻣ ﺩ ‪ ٤١٨/٤‬ﺍﻧﻅ ﺭ‬
‫ﺻﺣﻳﺢ ﺍﻟﺟﺎﻣﻊ ‪ .١٠٥‬ﻭﻋﻧﺩ ﺑﻌﺽ ﺍﻟﻧﺳﺎء ﻏﻔﻠﺔ ﺃﻭ ﺍﺳﺗﻬﺎﻧﺔ ﻳﺟﻌﻠﻬﺎ ﺗﺗﺳﺎﻫﻝ ﺑﻬ ﺫﺍ ﺍﻷﻣ ﺭ ﻋﻧ ﺩ ﺍﻟﺳ ﺎﺋﻖ‬
‫ﻭﺍﻟﺑﺎﺋﻊ ﻭﺑﻭﺍﺏ ﺍﻟﻣﺩﺭﺳﺔ‪ ،‬ﺑﻝ ﺇﻥ ﺍﻟﺷﺭﻳﻌﺔ ﺷﺩﺩﺕ ﻋﻠﻰ ﻣﻥ ﻭﺿﻌﺕ ﻁﻳﺑﺎ ﺑ ﺄﻥ ﺗﻐﺗﺳ ﻝ ﻛﻐﺳ ﻝ ﺍﻟﺟﻧﺎﺑ ﺔ‬
‫ﺇﺫﺍ ﺃﺭﺍﺩﺕ ﺍﻟﺧﺭﻭﺝ ﻭﻟﻭ ﺇﻟﻰ ﺍﻟﻣﺳﺟﺩ‪ .‬ﻗﺎﻝ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻳﻪ ﻭﺳﻠﻡ " ﺃﻳﻣﺎ ﺍﻣﺭﺃﺓ ﺗﻁﻳﺑﺕ ﺛﻡ ﺧﺭﺟﺕ ﺇﻟﻰ‬
‫ﺍﻟﻣﺳﺟﺩ ﻟﻳﻭﺟﺩ ﺭﻳﺣﻬﺎ ﻟﻡ ﻳﻘﺑ ﻝ ﻣﻧﻬ ﺎ ﺻ ﻼﺓ ﺣﺗ ﻰ ﺗﻐﺗﺳ ﻝ ﺍﻏﺗﺳ ﺎﻟﻬﺎ ﻣ ﻥ ﺍﻟﺟﻧﺎﺑ ﺔ " ﺭﻭﺍﻩ ﺍﻹﻣ ﺎﻡ ﺃﺣﻣ ﺩ‬
‫‪ ٤٤٤/٢‬ﻭﺍﻧﻅ ﺭ ﺻ ﺣﻳﺢ ﺍﻟﺟ ﺎﻣﻊ ‪ .٢٧٠٣‬ﻓ ﺈﻟﻰ ﺍﻟﻠ ﻪ ﺍﻟﻣﺷ ﺗﻛﻰ ﻣ ﻥ ﺍﻟﺑﺧ ﻭﺭ ﻭﺍﻟﻌ ﻭﺩ ﻓ ﻲ ﺍﻷﻋ ﺭﺍﺱ‬
‫ﻭﺣﻔﻼﺕ ﺍﻟﻧﺳﺎء ﻗﺑﻝ ﺧﺭﻭﺟﻬﻥ ﻭﺍﺳﺗﻌﻣﺎﻝ ﻫﺫﻩ ﺍﻟﻌﻁﻭﺭﺍﺕ ﺫﺍﺕ ﺍﻟﺭﻭﺍﺋﺢ ﺍﻟﻧﻔﺎﺫﺓ ﻓﻲ ﺍﻷﺳﻭﺍﻕ ﻭﻭﺳﺎﺋﻝ‬

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 ‫ﻣﺤﺮﻣﺎت اﺳﺘﻬﺎن ﺑﻬﺎ ﻛﺜﻴﺮ ﻣﻦ اﻟﻨﺎس‬

‫ﺍﻟﻧﻘﻝ ﻭﻣﺟﺗﻣﻌﺎﺕ ﺍﻹﺧﺗﻼﻁ ﻭﺣﺗﻰ ﻓﻲ ﺍﻟﻣﺳﺎﺟﺩ ﻓ ﻲ ﻟﻳ ﺎﻟﻲ ﺭﻣﺿ ﺎﻥ ﻭﻗ ﺩ ﺟ ﺎءﺕ ﺍﻟﺷ ﺭﻳﻌﺔ ﺑ ﺄﻥ ﻁﻳ ﺏ‬
‫ﺍﻟﻧﺳﺎء ﻣﺎ ﻅﻬﺭ ﻟﻭﻧﻪ ﻭﺧﻔﻲ ﺭﻳﺣﻪ ﻧﺳﺄﻝ ﺍﻟﻠﻪ ﺃﻥ ﻻ ﻳﻣﻘﺗﻧﺎ ﻭﺃﻥ ﻻ ﻳﺅﺍﺧﺫ ﺍﻟﺻﺎﻟﺣﻳﻥ ﻭﺍﻟﺻﺎﻟﺣﺎﺕ ﺑﻔﻌﻝ‬
‫ﺍﻟﺳﻔﻬﺎء ﻭﺍﻟﺳﻔﻳﻬﺎﺕ ﻭﺃﻥ ﻳﻬﺩﻱ ﺍﻟﺟﻣﻳﻊ ﺇﻟﻰ ﺻﺭﺍﻁﻪ ﺍﻟﻣﺳﺗﻘﻳﻡ‪.‬‬

‫ﺳﻔﺭ ﺍﻟﻣﺭﺃﺓ ﺑﻐﻳﺭ ﻣﺣﺭﻡ‪:‬‬

‫ﻗﺎﻝ ﺭﺳ ﻭﻝ ﺍﻟﻠ ﻪ ﺻ ﻠﻰ ﺍﻟﻠ ﻪ ﻋﻠﻳ ﻪ ﻭﺳ ﻠﻡ " ﻻ ﻳﺣ ﻝ ﻻﻣ ﺭﺃﺓ ﺗ ﺅﻣﻥ ﺑﺎﻟﻠ ﻪ ﻭﺍﻟﻳ ﻭﻡ ﺍﻵﺧ ﺭ ﺗﺳ ﺎﻓﺭ‬
‫ﻣﺳ ﻳﺭﺓ ﻳ ﻭﻡ ﺇﻻ ﻣ ﻊ ﺫﻱ ﻣﺣ ﺭﻡ " ﺭﻭﺍﻩ ﻣﺳ ﻠﻡ ‪ .٩٧٧/٢‬ﻭﺳ ﻔﺭﻫﺎ ﺑﻐﻳ ﺭ ﻣﺣ ﺭﻡ ﻳﻐ ﺭﻱ ﺍﻟﻔﺳ ﺎﻕ ﺑﻬ ﺎ‬
‫ﻓﻳﺗﻌﺭﺿﻭﻥ ﻟﻬﺎ ﻭﻫﻲ ﺿﻌﻳﻔﺔ ﻓﻘﺩ ﺗﻧﺟﺭﻑ ﻭﺃﻗﻝ ﺃﺣﻭﺍﻟﻬ ﺎ ﺃﻥ ﺗ ﺅﺫﻯ ﻓ ﻲ ﻋﺭﺿ ﻬﺎ ﺃﻭ ﺷ ﺭﻓﻬﺎ‪ ،‬ﻭﻛ ﺫﻟﻙ‬
‫ﺭﻛﻭﺑﻬﺎ ﺑﺎﻟﻁ ﺎﺋﺭﺓ ﻭﻟ ﻭ ﺑﻣﺣ ﺭﻡ ﻳ ﻭﺩﻉ ﻭﻣﺣ ﺭﻡ ﻳﺳ ﺗﻘﺑﻝ ـ ﺑ ﺯﻋﻣﻬﻡ ـ ﻓﻣ ﻥ ﺍﻟ ﺫﻱ ﺳ ﻳﺭﻛﺏ ﺑﺟﺎﻧﺑﻬ ﺎ ﻓ ﻲ‬
‫ﺍﻟﻣﻘﻌﺩ ﺍﻟﻣﺟﺎﻭﺭ ﻭﻟﻭ ﺣﺻﻝ ﺧﻠﻝ ﻓﻬﺑﻁﺕ ﺍﻟﻁﺎﺋﺭﺓ ﻓ ﻲ ﻣﻁ ﺎﺭ ﺁﺧ ﺭ ﺃﻭ ﺣ ﺩﺙ ﺗ ﺄﺧﻳﺭ ﻭﺍﺧ ﺗﻼﻑ ﻣﻭﻋ ﺩ‬
‫ﻓﻣﺎﺫﺍ ﻳﻛﻭﻥ ﺍﻟﺣﺎﻝ ﻭﺍﻟﻘﺻﺹ ﻛﺛﻳﺭﺓ‪ .‬ﻫﺫﺍ ﻭﻳﺷﺗﺭﻁ ﻓﻲ ﺍﻟﻣﺣﺭﻡ ﺃﺭﺑﻌﺔ ﺷﺭﻭﻁ ﻭﻫ ﻲ ﺃﻥ ﻳﻛ ﻭﻥ ﻣﺳ ﻠﻣﺎ‬
‫ﺑﺎﻟﻐﺎ ﻋﺎﻗﻼ ﺫﻛﺭﺍ‪.‬‬

‫ﻋﻥ ﺃﺑﻲ ﺳﻌﻳﺩ ﺍﻟﺧﺩﺭﻱ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻭﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻳﻪ ﻭﺳ ﻠﻡ‪ " :‬ﻻ ﻳﺣ ﻝ ﻻﻣ ﺭﺃﺓ ﺗ ﺅﻣﻥ‬
‫ﺑﺎﻟﻠﻪ ﻭﺍﻟﻳﻭﻡ ﺍﻵﺧﺭ ﺃﻥ ﺗﺳﺎﻓﺭ ﺳﻔﺭﺍ ﻳﻛﻭﻥ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻓﺻﺎﻋﺩﺍ ﺇﻻ ﻭﻣﻌﻬﺎ ﺃﺑﻭﻫﺎ ﺃﻭ ﺍﺑﻧﻬ ﺎ ﺃﻭ ﺯﻭﺟﻬ ﺎ ﺃﻭ‬
‫ﺃﺧﻭﻫﺎ ﺃﻭ ﺫﻭ ﻣﺣﺭﻡ ﻣﻧﻬﺎ " ﺭﻭﺍﻩ ﻣﺳﻠﻡ ‪.٩٧٧/٢‬‬

‫ﺗﻌﻣﺩ ﺍﻟﻧﻅﺭ ﺇﻟﻰ ﺍﻟﻣﺭﺃﺓ ﺍﻷﺟﻧﺑﻳﺔ‪:‬‬

‫ﻗﺎﻝ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ )ﻗﻝ ﻟﻠﻣﺅﻣﻧﻳﻥ ﻳﻐﺿﻭﺍ ﻣﻥ ﺃﺑﺻﺎﺭﻫﻡ ﻭﻳﺣﻔﻅﻭﺍ ﻓﺭﻭﺟﻬﻡ ﺫﻟﻙ ﺃﺯﻛﻰ ﻟﻬﻡ ﺇﻥ ﺍﻟﻠﻪ‬
‫ﺧﺑﻳﺭ ﺑﻣﺎ ﻳﺻﻧﻌﻭﻥ( ﺍﻟﻧﻭﺭ ‪ ،٣٠/‬ﻭﻗﺎﻝ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻳﻪ ﻭﺳﻠﻡ "‪...‬ﻓﺯﻧﺎ ﺍﻟﻌﻳﻥ ﺍﻟﻧﻅ ﺭ‪) "...‬ﺃﻱ ﺇﻟ ﻰ ﻣ ﺎ‬
‫ﺣ ﺭﻡ ﺍﻟﻠ ﻪ( ﺭﻭﺍﻩ ﺍﻟﺑﺧ ﺎﺭﻱ ﺍﻧﻅ ﺭ ﻓ ﺗﺢ ﺍﻟﺑ ﺎﺭﻱ ‪ .٢٦/١١‬ﻭﻳﺳ ﺗﺛﻧﻰ ﻣ ﻥ ﺫﻟ ﻙ ﻣ ﺎ ﻛ ﺎﻥ ﻟﺣﺎﺟ ﺔ ﺷ ﺭﻋﻳﺔ‬
‫ﻛﻧﻅﺭ ﺍﻟﺧﺎﻁﺏ ﻭﺍﻟﻁﺑﻳﺏ‪ .‬ﻭﻳﺣﺭﻡ ﻛﺫﻟﻙ ﻋﻠ ﻰ ﺍﻟﻣ ﺭﺃﺓ ﺃﻥ ﺗﻧﻅ ﺭ ﺇﻟ ﻰ ﺍﻟﺭﺟ ﻝ ﺍﻷﺟﻧﺑ ﻲ ﻧﻅ ﺭ ﻓﺗﻧ ﺔ ﻗ ﺎﻝ‬
‫ﺗﻌﺎﻟﻰ )ﻭﻗﻝ ﻟﻠﻣﺅﻣﻧﺎﺕ ﻳﻐﺿﺿﻥ ﻣﻥ ﺃﺑﺻﺎﺭﻫﻥ ﻭﻳﺣﻔﻅﻥ ﻓﺭﻭﺟﻬﻥ( ﻭﻳﺣﺭﻡ ﻛﺫﻟﻙ ﺍﻟﻧﻅﺭ ﺇﻟﻰ ﺍﻷﻣﺭﺩ‬
‫ﻭﺍﻟﺣﺳﻥ ﺑﺷﻬﻭﺓ‪ ،‬ﻭﻳﺣﺭﻡ ﻧﻅﺭ ﺍﻟﺭﺟﻝ ﺇﻟﻰ ﻋ ﻭﺭﺓ ﺍﻟﺭﺟ ﻝ ﻭﺍﻟﻣ ﺭﺃﺓ ﺇﻟ ﻰ ﻋ ﻭﺭﺓ ﺍﻟﻣ ﺭﺃﺓ ﻭﻛ ﻝ ﻋ ﻭﺭﺓ ﻻ‬
‫ﻳﺟﻭﺯ ﺍﻟﻧﻅﺭ ﺇﻟﻳﻬﺎ ﻻ ﻳﺟﻭﺯ ﻣﺳﻬﺎ ﻭﻟﻭ ﻣﻥ ﻭﺭﺍء ﺣﺎﺋﻝ‪ .‬ﻭﻣ ﻥ ﺗﻼﻋ ﺏ ﺍﻟﺷ ﻳﻁﺎﻥ ﺑﺑﻌﺿ ﻬﻡ ﻣ ﺎ ﻳﻔﻌﻠ ﻭﻥ‬
‫ﻣﻥ ﺍﻟﻧﻅﺭ ﺇﻟ ﻰ ﺍﻟﺻ ﻭﺭ ﻓ ﻲ ﺍﻟﻣﺟ ﻼﺕ ﻭﻣﺷ ﺎﻫﺩﺓ ﺍﻷﻓ ﻼﻡ ﺑﺣﺟ ﺔ ﺃﻧﻬ ﺎ ﻟﻳﺳ ﺕ ﺣﻘﻳﻘﻳ ﺔ ﻭﺟﺎﻧ ﺏ ﺍﻟﻣﻔﺳ ﺩﺓ‬
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 ‫ﻣﺤﺮﻣﺎت اﺳﺘﻬﺎن ﺑﻬﺎ ﻛﺜﻴﺮ ﻣﻦ اﻟﻨﺎس‬

‫ﻭﺇﺛﺎﺭﺓ ﺍﻟﺷﻬﻭﺍﺕ ﻓﻲ ﻫﺫﺍ ﻭﺍﺿﺢ ﻛﻝ ﺍﻟﻭﺿﻭﺡ‪.‬‬

‫ﺍﻟﺩﻳﺎﺛﺔ‪:‬‬

‫ﻋﻥ ﺍﺑﻥ ﻋﻣﺭ ﺭﺿﻲ ﺍﻟﻠﻪ ﻋﻧﻬﻣﺎ ﻣﺭﻓﻭﻋﺎ‪ " :‬ﺛﻼﺛﺔ ﻗ ﺩ ﺣ ﺭﻡ ﺍﻟﻠ ﻪ ﻋﻠ ﻳﻬﻡ ﺍﻟﺟﻧ ﺔ‪ :‬ﻣ ﺩﻣﻥ ﺍﻟﺧﻣ ﺭ‬
‫ﻭﺍﻟﻌﺎﻕ ﻭﺍﻟ ﺩﻳﻭﺙ ﺍﻟ ﺫﻱ ﻳﻘ ﺭ ﻓ ﻲ ﺃﻫﻠ ﻪ ﺍﻟﺧﺑ ﺙ " ﺭﻭﺍﻩ ﺍﻹﻣ ﺎﻡ ﺃﺣﻣ ﺩ ‪ ٦٩/٢‬ﻭﻫ ﻭ ﻓ ﻲ ﺻ ﺣﻳﺢ ﺍﻟﺟ ﺎﻣﻊ‬
‫‪.٣٠٤٧‬‬

‫ﻭﻣﻥ ﺻﻭﺭ ﺍﻟﺩﻳﺎﺛﺔ ﻓﻲ ﻋﺻﺭﻧﺎ ﺍﻹﻏﺿﺎء ﻋﻥ ﺍﻟﺑﻧﺕ ﺃﻭ ﺍﻟﻣﺭﺃﺓ ﻓﻲ ﺍﻟﺑﻳﺕ ﻭﻫﻲ ﺗﺗﺻﻝ ﺑﺎﻟﺭﺟﻝ‬
‫ﺍﻷﺟﻧﺑ ﻲ ﻳﺣﺎﺩﺛﻬ ﺎ ﻭﺗﺣﺎﺩﺛ ﻪ ﺑﻣ ﺎ ﻳﺳ ﻣﻰ ﺑﺎﻟﻣﻐ ﺎﺯﻻﺕ ﻭﺃﻥ ﻳﺭﺿ ﻰ ﺑﺧﻠ ﻭﺓ ﺇﺣ ﺩﻯ ﻧﺳ ﺎء ﺑﻳﺗ ﻪ ﻣ ﻊ ﺭﺟ ﻝ‬
‫ﺃﺟﻧﺑ ﻲ ﻭﻛ ﺫﺍ ﺗ ﺭﻙ ﺇﺣ ﺩﻯ ﺍﻟﻧﺳ ﺎء ﻣ ﻥ ﺃﻫ ﻝ ﺍﻟﺑﻳ ﺕ ﺗﺭﻛ ﺏ ﺑﻣﻔﺭﺩﻫ ﺎ ﻣ ﻊ ﺃﺟﻧﺑ ﻲ ﻛﺎﻟﺳ ﺎﺋﻖ ﻭﻧﺣ ﻭﻩ ﻭﺃﻥ‬
‫ﻳﺭﺿ ﻰ ﺑﺧ ﺭﻭﺟﻬﻥ ﺩﻭﻥ ﺣﺟ ﺎﺏ ﺷ ﺭﻋﻲ ﻳﺗﻔ ﺭﺝ ﻋﻠ ﻳﻬﻥ ﺍﻟﻐ ﺎﺩﻱ ﻭﺍﻟ ﺭﺍﺋﺢ ﻭﻛ ﺫﺍ ﺟﻠ ﺏ ﺍﻷﻓ ﻼﻡ ﺃﻭ‬
‫ﺍﻟﻣﺟﻼﺕ ﺍﻟﺗﻲ ﺗﻧﺷﺭ ﺍﻟﻔﺳﺎﺩ ﻭﺍﻟﻣﺟﻭﻥ ﻭﺇﺩﺧﺎﻟﻬﺎ ﺍﻟﺑﻳﺕ‪.‬‬

‫ﺍﻟﺗﺯﻭﻳﺭ ﻓﻲ ﺍﻧﺗﺳﺎﺏ ﺍﻟﻭﻟﺩ ﻷﺑﻳﻪ ﻭﺟﺣﺩ ﺍﻟﺭﺟﻝ ﻭﻟﺩﻩ‪:‬‬

‫ﻻ ﻳﺟﻭﺯ ﺷﺭﻋﺎ ﻟﻣﺳﻠﻡ ﺃﻥ ﻳﻧﺗﺳﺏ ﺇﻟﻰ ﻏﻳﺭ ﺃﺑﻳﻪ ﺃﻭ ﻳﻠﺣﻖ ﻧﻔﺳﻪ ﺑﻘﻭﻡ ﻟﻳﺱ ﻣﻧﻬﻡ ﻭﺑﻌﺽ ﺍﻟﻧﺎﺱ‬
‫ﻳﻔﻌﻠﻭﻥ ﺫﻟﻙ ﻟﻣﺂﺭﺏ ﻣﺎﺩﻳﺔ ﻭﻳﺛﺑﺗ ﻭﻥ ﺍﻟﻧﺳ ﺏ ﺍﻟﻣ ﺯﻭﺭ ﻓ ﻲ ﺍﻷﻭﺭﺍﻕ ﺍﻟﺭﺳ ﻣﻳﺔ ﻭﺑﻌﺿ ﻬﻡ ﻗ ﺩ ﻳﻔﻌﻠ ﻪ ﺣﻘ ﺩﺍ‬
‫ﻋﻠﻰ ﺃﺑﻳﻪ ﺍﻟﺫﻱ ﺗﺭﻛﻪ ﻭﻫﻭ ﻓﻲ ﺻﻐﺭﻩ ﻭﻛﻝ ﺫﻟﻙ ﺣﺭﺍﻡ ﻭﻳﺗﺭﺗﺏ ﻋﻠﻰ ﺫﻟﻙ ﻣﻔﺎﺳ ﺩ ﻋﻅﻳﻣ ﺔ ﻓ ﻲ ﺃﺑ ﻭﺍﺏ‬
‫ﻣﺗﻌﺩﺩﺓ ﻛﺎﻟﻣﺣﺭﻣﻳﺔ ﻭﺍﻟﻧﻛﺎﺡ ﻭﺍﻟﻣﻳﺭﺍﺙ ﻭﻧﺣﻭ ﺫﻟﻙ ﻭﻗﺩ ﺟﺎء ﻓﻲ ﺍﻟﺻﺣﻳﺢ ﻋﻥ ﺳﻌﺩ ﻭﺃﺑﻲ ﺑﻛﺭﺓ ﺭﺿﻲ‬
‫ﺍﻟﻠﻪ ﻋﻧﻬﻣﺎ ﻣﺭﻓﻭﻋﺎ‪ " :‬ﻣﻥ ﺍﺩﻋﻰ ﺇﻟﻰ ﻏﻳﺭ ﺃﺑﻳﻪ ﻭﻫﻭ ﻳﻌﻠﻡ ﻓﺎﻟﺟﻧﺔ ﻋﻠﻳﻪ ﺣ ﺭﺍﻡ " ﺭﻭﺍﻩ ﺍﻟﺑﺧ ﺎﺭﻱ ﺍﻧﻅ ﺭ‬
‫ﻓﺗﺢ ﺍﻟﺑﺎﺭﻱ ‪ .٤٥/٨‬ﻭﻳﺣﺭﻡ ﻓﻲ ﺍﻟﺷﺭﻳﻌﺔ ﻛﻝ ﻣﺎ ﻓﻳﻪ ﻋﺑﺙ ﺑﺎﻷﻧﺳﺎﺏ ﺃﻭ ﺗﺯﻭﻳﺭ ﻓﻳﻬﺎ ﻭﺑﻌﺽ ﺍﻟﻧﺎﺱ ﺇﺫﺍ‬
‫ﻓﺟﺭ ﻓﻲ ﺧﺻﻭﻣﺗﻪ ﻣﻊ ﺯﻭﺟﺗﻪ ﺍﺗﻬﻣﻬﺎ ﺑﺎﻟﻔﺎﺣﺷﺔ ﻭﺗﺑﺭﺃ ﻣﻥ ﻭﻟﺩﻩ ﺩﻭﻥ ﺑﻳﻧﺔ ﻭﻫ ﻭ ﻗ ﺩ ﺟ ﺎء ﻋﻠ ﻰ ﻓﺭﺍﺷ ﻪ‬
‫ﻭﻗﺩ ﺗﺧﻭﻥ ﺑﻌﺽ ﺍﻟﺯﻭﺟﺎﺕ ﺍﻷﻣﺎﻧﺔ ﻓﺗﺣﻣﻝ ﻣﻥ ﻓﺎﺣﺷﺔ ﻭﺗﺩﺧﻝ ﻓ ﻲ ﻧﺳ ﺏ ﺯﻭﺟﻬ ﺎ ﻣ ﻥ ﻟ ﻳﺱ ﻣﻧ ﻪ ﻭﻗ ﺩ‬
‫ﺟﺎء ﺍﻟﻭﻋﻳﺩ ﺍﻟﻌﻅﻳﻡ ﻋﻠﻰ ﺫﻟﻙ ﻓﻳﻣﺎ ﺭﻭﺍﻩ ﺃﺑﻭ ﻫﺭﻳﺭﺓ ﺭﺿﻲ ﺍﻟﻠﻪ ﻋﻧﻪ ﺃﻧﻪ ﺳﻣﻊ ﺭﺳﻭﻝ ﺍﻟﻠﻪ ﺻ ﻠﻰ ﺍﻟﻠ ﻪ‬
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 ‫ﻣﺤﺮﻣﺎت اﺳﺘﻬﺎن ﺑﻬﺎ ﻛﺜﻴﺮ ﻣﻦ اﻟﻨﺎس‬

‫ﻋﻠﻳﻪ ﻭﺳﻠﻡ ﻳﻘﻭﻝ ﻟﻣﺎ ﻧﺯﻟﺕ ﺁﻳﺔ ﺍﻟﻣﻼﻋﻧﺔ‪ " :‬ﺃﻳﻣﺎ ﺍﻣﺭﺃﺓ ﺃﺩﺧﻠﺕ ﻋﻠ ﻰ ﻗ ﻭﻡ ﻣ ﻥ ﻟ ﻳﺱ ﻣ ﻧﻬﻡ ﻓﻠﻳﺳ ﺕ ﻣ ﻥ‬
‫ﺍﻟﻠﻪ ﻓﻲ ﺷﻲء ﻭﻟﻥ ﻳﺩﺧﻠﻬﺎ ﺍﻟﻠﻪ ﺟﻧﺗﻪ ﻭﺃﻳﻣﺎ ﺭﺟﻝ ﺟﺣﺩ ﻭﻟﺩﻩ ﻭﻫﻭ ﻳﻧﻅﺭ ﺇﻟﻳﻪ ﺍﺣﺗﺟﺏ ﺍﻟﻠﻪ ﻣﻧﻪ ﻭﻓﺿﺣﻪ‬
‫ﻋﻠﻰ ﺭﺅﻭﺱ ﺍﻷﻭﻟﻳﻥ ﻭﺍﻵﺧﺭﻳﻥ " ﺭﻭﺍﻩ ﺃﺑﻭ ﺩﺍﻭﺩ ‪ ٦٩٥/٢‬ﺍﻧﻅﺭ ﻣﺷﻛﺎﺓ ﺍﻟﻣﺻﺎﺑﻳﺢ ‪.٣٣١٦‬‬

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 ‫ﻣﺤﺮﻣﺎت اﺳﺘﻬﺎن ﺑﻬﺎ ﻛﺜﻴﺮ ﻣﻦ اﻟﻨﺎس‬

‫ﺃﻛﻝ ﺍﻟﺭﺑﺎ‪:‬‬

‫ﻟﻡ ﻳﺅﺫﻥ ﺍﻟﻠﻪ ﻓﻲ ﻛﺗﺎﺑﻪ ﺑﺣﺭﺏ ﺃﺣﺩ ﺇﻻ ﺃﻫﻝ ﺍﻟﺭﺑﺎ ﻗﺎﻝ ﺍﻟﻠ ﻪ ﺗﻌ ﺎﻟﻰ‪} :‬ﻳَ ﺎ ﺃَﻳﱡ َﻬ ﺎ ﺍﻟﱠ ﺫِﻳﻥَ ﺁ َﻣﻧُ ﻭﺍْ ﺍﺗﱠﻘُ ﻭﺍْ‬
‫ﺳﻭ ِﻟ ِﻪ { ﺍﻟﺑﻘﺭﺓ ‪/‬‬ ‫ﺏ ِ ّﻣﻥَ ﺍﻟﻠّ ِﻪ َﻭ َﺭ ُ‬‫ﺍﻟﺭﺑَﺎ ِﺇﻥ ُﻛﻧﺗُﻡ ﱡﻣﺅْ ِﻣﻧِﻳﻥَ ﻓَﺈِﻥ ﻟﱠ ْﻡ ﺗ َ ْﻔﻌَﻠُﻭﺍْ ﻓَﺄْﺫَﻧُﻭﺍْ ِﺑ َﺣ ْﺭ ٍ‬ ‫ﺍﻟﻠّﻪَ َﻭﺫَ ُﺭﻭﺍْ َﻣﺎ ﺑَ ِﻘ َ‬
‫ﻲ ِﻣﻥَ ِ ّ‬
‫‪ ،٢٧٩-٢٧٨‬ﻭﻫﺫﺍ ﻛﺎﻑ ﻓﻲ ﺑﻳﺎﻥ ﺷﻧﺎﻋﺔ ﻫﺫﻩ ﺍﻟﺟﺭﻳﻣﺔ ﻋﻧﺩ ﺍﻟﻠﻪ ﻋﺯ ﻭﺟﻝ‪.‬‬

‫ﻭﺍﻟﻧﺎﻅﺭ ﻋﻠﻰ ﻣﺳﺗﻭﻯ ﺍﻷﻓﺭﺍﺩ ﻭﺍﻟﺩﻭﻝ ﻳﺟﺩ ﻣﺩﻯ ﺍﻟﺧﺭﺍﺏ ﻭﺍﻟﺩﻣﺎﺭ ﺍﻟﺫﻱ ﺧﻠﻔ ﻪ ﺍﻟﺗﻌﺎﻣ ﻝ ﺑﺎﻟﺭﺑ ﺎ‬
‫ﻣﻥ ﺍﻹﻓﻼﺱ ﻭﺍﻟﻛﺳﺎﺩ ﻭﺍﻟﺭﻛﻭﺩ ﻭﺍﻟﻌﺟﺯ ﻋﻥ ﺗﺳﺩﻳﺩ ﺍﻟﺩﻳﻭﻥ ﻭﺷﻠﻝ ﺍﻻﻗﺗﺻﺎﺩ ﻭﺍﺭﺗﻔﺎﻉ ﻣﺳ ﺗﻭﻯ ﺍﻟﺑﻁﺎﻟ ﺔ‬
‫ﻭﺍﻧﻬﻳﺎﺭ ﺍﻟﻛﺛﻳﺭ ﻣﻥ ﺍﻟﺷﺭﻛﺎﺕ ﻭﺍﻟﻣﺅﺳﺳﺎﺕ ﻭﺟﻌﻝ ﻧﺎﺗﺞ ﺍﻟﻛﺩﺡ ﺍﻟﻳﻭﻣﻲ ﻭﻋﺭﻕ ﺍﻟﻌﻣﻝ ﻳﺻﺏ ﻓﻲ ﺧﺎﻧ ﺔ‬
‫ﺗﺳﺩﻳﺩ ﺍﻟﺭﺑﺎ ﻏﻳﺭ ﺍﻟﻣﺗﻧﺎﻫﻲ ﻟﻠﻣﺭﺍﺑﻲ ﻭﺇﻳﺟﺎﺩ ﺍﻟﻁﺑﻘﻳﺔ ﻓﻲ ﺍﻟﻣﺟﺗﻣﻊ ﻣﻥ ﺟﻌﻝ ﺍﻷﻣﻭﺍﻝ ﺍﻟﻁﺎﺋﻠﺔ ﺗﺗﺭﻛﺯ ﻓﻲ‬
‫ﺃﻳﺩﻱ ﻗﻠﺔ ﻣﻥ ﺍﻟﻧﺎﺱ ﻭﻟﻌﻝ ﻫﺫﺍ ﺷﻲء ﻣﻥ ﺻﻭﺭ ﺍﻟﺣﺭﺏ ﺍﻟﺗﻲ ﺗﻭﻋﺩ ﺍﻟﻠﻪ ﺑﻬﺎ ﺍﻟﻣﺗﻌﺎﻣﻠﻳﻥ ﺑﺎﻟﺭﺑﺎ‪.‬‬

‫ﻭﻛﻝ ﻣﻥ ﻳﺷﺎﺭﻙ ﻓﻲ ﺍﻟﺭﺑﺎ ﻣﻥ ﺍﻷﻁﺭﺍﻑ ﺍﻷﺳﺎﺳﻳﺔ ﻭﺍﻟﻭﺳﻁﺎء ﻭﺍﻟﻣﻌﻳﻧﻳﻥ ﺍﻟﻣﺳﺎﻋﺩﻳﻥ ﻣﻠﻌﻭﻧﻭﻥ‬

‫ﻋﻠﻰ ﻟﺳﺎﻥ ﻣﺣﻣﺩ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻳﻪ ﻭﺳﻠﻡ ﻓﻌﻥ ﺟﺎﺑﺭ ﺭﺿﻲ ﺍﻟﻠﻪ ﻋﻧﻪ ﻗﺎﻝ‪ :‬ﻟﻌﻥ ﺭﺳﻭﻝ ﺍﻟﻠ ﻪ ﺻ ﻠﻰ ﺍﻟﻠ ﻪ‬
‫ﻋﻠﻳﻪ ﻭﺳﻠﻡ‪ ":‬ﺁﻛﻝ ﺍﻟﺭﺑﺎ ﻭﻣﻭﻛﻠﻪ ﻭﻛﺎﺗﺑﻪ ﻭﺷﺎﻫﺩﻳﻪ " ﻭﻗﺎﻝ‪ " :‬ﻫﻡ ﺳﻭﺍء " ﺭﻭﺍﻩ ﻣﺳﻠﻡ ‪ .١٢١٩/٣‬ﻭﺑﻧﺎء‬
‫ﻋﻠﻳﻪ ﻻ ﻳﺟﻭﺯ ﺍﻟﻌﻣﻝ ﻓﻲ ﻛﺗﺎﺑﺔ ﺍﻟﺭﺑﺎ ﻭﻻ ﻓﻲ ﺗﻘﻳﻳﺩﻩ ﻭﺿﺑﻁﻪ ﻭﻻ ﻓﻲ ﺍﺳﺗﻼﻣﻪ ﻭﺗﺳﻠﻳﻣﻪ ﻭﻻ ﻓﻲ ﺇﻳﺩﺍﻋﻪ‬
‫ﻭﻻ ﻓﻲ ﺣﺭﺍﺳﺗﻪ ﻭﻋﻠﻰ ﻭﺟﻪ ﺍﻟﻌﻣﻭﻡ ﺗﺣﺭﻡ ﺍﻟﻣﺷﺎﺭﻛﺔ ﻓﻳﻪ ﻭﺍﻹﻋﺎﻧﺔ ﻋﻠﻳﻪ ﺑﺄﻱ ﻭﺟﻪ ﻣﻥ ﺍﻟﻭﺟﻭﻩ‪.‬‬

‫ﻭﻟﻘﺩ ﺣﺭﺹ ﺍﻟﻧﺑﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻳﻪ ﻭﺳﻠﻡ ﻋﻠﻰ ﺗﺑﻳﺎﻥ ﻗﺑﺢ ﻫﺫﻩ ﺍﻟﻛﺑﻳﺭﺓ ﻓﻳﻣﺎ ﺟﺎء ﻋ ﻥ ﻋﺑ ﺩ ﺍﻟﻠ ﻪ‬
‫ﺑﻥ ﻣﺳﻌﻭﺩ ﺭﺿﻲ ﺍﻟﻠﻪ ﻋﻧﻪ ﻣﺭﻓﻭﻋﺎ‪ " :‬ﺍﻟﺭﺑﺎ ﺛﻼﺛﺔ ﻭﺳﺑﻌﻭﻥ ﺑﺎﺑﺎ ﺃﻳﺳﺭﻫﺎ ﻣﺛ ﻝ ﺃﻥ ﻳ ﻧﻛﺢ ﺍﻟﺭﺟ ﻝ ﺃﻣ ﻪ‪،‬‬
‫ﻭﺇﻥ ﺃﺭﺑﻰ ﺍﻟﺭﺑﺎ ﻋﺭﺽ ﺍﻟﺭﺟﻝ ﺍﻟﻣﺳﻠﻡ " ﺭﻭﺍﻩ ﺍﻟﺣﺎﻛﻡ ﻓﻲ ﺍﻟﻣﺳﺗﺩﺭﻙ ‪ ٣٧/‬ﻭﻫ ﻭ ﻓ ﻲ ﺻ ﺣﻳﺢ ﺍﻟﺟ ﺎﻣﻊ‬
‫‪ .٣٥٣٣‬ﻭﺑﻘﻭﻟﻪ ﻓﻳﻣﺎ ﺟﺎء ﻋﻥ ﻋﺑﺩ ﺍﻟﻠ ﻪ ﺑ ﻥ ﺣﻧﻅﻠ ﺔ ﺭﺿ ﻲ ﺍﻟﻠ ﻪ ﻋﻧﻬﻣ ﺎ ﻣﺭﻓﻭﻋ ﺎ‪ " :‬ﺩﺭﻫ ﻡ ﺭﺑ ﺎ ﻳﺄﻛﻠ ﻪ‬
‫ﺍﻟﺭﺟﻝ ﻭﻫ ﻭ ﻳﻌﻠ ﻡ ﺃﺷ ﺩ ﻣ ﻥ ﺳ ﺗﺔ ﻭﺛﻼﺛ ﻳﻥ ﺯﻧﻳ ﺔ " ﺭﻭﺍﻩ ﺍﻹﻣ ﺎﻡ ﺃﺣﻣ ﺩ ‪ ٢٢٥/٥‬ﺍﻧﻅ ﺭ ﺻ ﺣﻳﺢ ﺍﻟﺟ ﺎﻣﻊ‬
‫‪ .٣٣٧٥‬ﻭﺗﺣﺭﻳﻡ ﺍﻟﺭﺑﺎ ﻋﺎﻡ ﻟﻡ ﻳﺧﺹ ﺑﻣﺎ ﻛﺎﻥ ﺑﻳﻥ ﻏﻧﻲ ﻭﻓﻘﻳﺭ ﻛﻣﺎ ﻳﻅﻧﻪ ﺑﻌﺽ ﺍﻟﻧﺎﺱ ﺑﻝ ﻫﻭ ﻋﺎﻡ ﻓﻲ‬
‫ﻛﻝ ﺣﺎﻝ ﻭﺷﺧﺹ ﻭﻛﻡ ﻣﻥ ﺍﻷﻏﻧﻳﺎء ﻭﻛﺑﺎﺭ ﺍﻟﺗﺟﺎﺭ ﻗﺩ ﺃﻓﻠﺳﻭﺍ ﺑﺳﺑﺑﻪ ﻭﺍﻟﻭﺍﻗﻊ ﻳﺷﻬﺩ ﺑﺫﻟﻙ ﻭﺃﻗ ﻝ ﻣ ﺎ ﻓﻳ ﻪ‬
‫ﻣﺣﻖ ﺑﺭﻛﺔ ﺍﻟﻣﺎﻝ ﻭﺇﻥ ﻛﺎﻥ ﻛﺛﻳﺭﺍ ﻓﻲ ﺍﻟﻌﺩﺩ ﻗﺎﻝ ﺍﻟﻧﺑﻲ ﺻﻠﻰ ﺍﻟﻠ ﻪ ﻋﻠﻳ ﻪ ﻭﺳ ﻠﻡ‪ " :‬ﺍﻟﺭﺑ ﺎ ﻭﺇﻥ ﻛﺛ ﺭ ﻓ ﺈﻥ‬
‫ﻋﺎﻗﺑﺗﻪ ﺗﺻﻳﺭ ﺇﻟﻰ ﻗﻝ " ﺭﻭﺍﻩ ﺍﻟﺣﺎﻛﻡ ‪ ٣٧/٢‬ﻭﻫﻭ ﻓﻲ ﺻﺣﻳﺢ ﺍﻟﺟﺎﻣﻊ ‪ ٣٥٤٢‬ﻭﻣﻌﻧﻰ ﻗ ﻝ ﺃﻱ ﻧﻘﺻ ﺎﻥ‬

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 ‫ﻣﺤﺮﻣﺎت اﺳﺘﻬﺎن ﺑﻬﺎ ﻛﺜﻴﺮ ﻣﻦ اﻟﻨﺎس‬

‫ﺍﻟﻣﺎﻝ‪.‬‬

‫ﻭﻟﻳﺱ ﺍﻟﺭﺑﺎ ﻛﺫﻟﻙ ﻣﺧﺻﻭﺻﺎ ﺑﻣﺎ ﺇﺫﺍ ﻛﺎﻧﺕ ﻧﺳﺑﺗﻪ ﻣﺭﺗﻔﻌﺔ ﺃﻭ ﻣﺗﺩﻧﻳﺔ ﻗﻠﻳﻠﺔ ﺃﻡ ﻛﺛﻳﺭﺓ ﻓﻛﻠﻪ ﺣﺭﺍﻡ‬
‫ﺻﺎﺣﺑﻪ ﻳﺑﻌﺙ ﻣﻥ ﻗﺑﺭﻩ ﻳﻭﻡ ﺍﻟﻘﻳﺎﻣﺔ ﻳﻘﻭﻡ ﻛﻣﺎ ﻳﻘﻭﻡ ﺍﻟﺫﻱ ﻳﺗﺧﺑﻁﻪ ﺍﻟﺷﻳﻁﺎﻥ ﻣﻥ ﺍﻟﻣﺱ ﻭﺍﻟﺻﺭﻉ‪.‬‬

‫ﻭﻣﻊ ﻓﺣﺵ ﻫﺫﻩ ﺍﻟﺟﺭﻳﻣﺔ ﺇﻻ ﺃﻥ ﺍﻟﻠﻪ ﺃﺧﺑﺭ ﻋﻥ ﺍﻟﺗﻭﺑﺔ ﻣﻧﻬﺎ ﻭﺑﻳﻥ ﻛﻳﻔﻳﺔ ﺫﻟﻙ ﻓﻘﺎﻝ ﺗﻌ ﺎﻟﻰ ﻷﻫ ﻝ‬
‫ﺍﻟﺭﺑﺎ‪) :‬ﻓﺈﻥ ﺗﺑﺗﻡ ﻓﻠﻛﻡ ﺭﺅﻭﺱ ﺃﻣﻭﺍﻟﻛﻡ ﻻ ﺗﻅﻠﻣﻭﻥ ﻭﻻ ﺗﻅﻠﻣﻭﻥ( ﻭﻫﺫﺍ ﻋﻳﻥ ﺍﻟﻌﺩﻝ‪.‬‬

‫ﻭﻳﺟ ﺏ ﺃﻥ ﺗﻧﻔ ﺭ ﻧﻔ ﺱ ﺍﻟﻣ ﺅﻣﻥ ﻣ ﻥ ﻫ ﺫﻩ ﺍﻟﻛﺑﻳ ﺭﺓ ﻭﺃﻥ ﺗﺳﺗﺷ ﻌﺭ ﻗﺑﺣﻬ ﺎ ﻭﺣﺗ ﻰ ﺍﻟ ﺫﻳﻥ ﻳﺿ ﻌﻭﻥ‬
‫ﺃﻣﻭﺍﻟﻬﻡ ﻓﻲ ﺍﻟﺑﻧﻭﻙ ﺍﻟﺭﺑﻭﻳﺔ ﺍﺿﻁﺭﺍﺭﺍ ﻭﺧﻭﻓﺎ ﻋﻠﻳﻬﺎ ﻣﻥ ﺍﻟﺿﻳﺎﻉ ﺃﻭ ﺍﻟﺳﺭﻗﺔ ﻳﻧﺑﻐﻲ ﻋﻠﻳﻬﻡ ﺃﻥ ﻳﺷﻌﺭﻭﺍ‬
‫ﺑﺷﻌﻭﺭ ﺍﻟﻣﺿﻁﺭ ﻭﺃﻧﻬﻡ ﻛﻣﻥ ﻳﺄﻛﻝ ﺍﻟﻣﻳﺗﺔ ﺃﻭ ﺃﺷﺩ ﻣﻊ ﺍﺳﺗﻐﻔﺎﺭ ﺍﻟﻠﻪ ﺗﻌ ﺎﻟﻰ ﻭﺍﻟﺳ ﻌﻲ ﻹﻳﺟ ﺎﺩ ﺍﻟﺑ ﺩﻳﻝ ﻣ ﺎ‬
‫ﺃﻣﻛﻥ ﻭﻻ ﻳﺟﻭﺯ ﻟﻬﻡ ﻣﻁﺎﻟﺑﺔ ﺍﻟﺑﻧﻭﻙ ﺑﺎﻟﺭﺑﺎ ﺑﻝ ﺇﺫﺍ ﻭﺿﻊ ﻟﻬﻡ ﻓﻲ ﺣﺳﺎﺑﺎﺗﻬﻡ ﺗﺧﻠﺻﻭﺍ ﻣﻧﻪ ﻓ ﻲ ﺃﻱ ﺑ ﺎﺏ‬
‫ﺟﺎﺋﺯ ﺗﺧﻠﺻﺎ ﻻ ﺻﺩﻗﺔ ﻓﺈﻥ ﺍﻟﻠﻪ ﻁﻳﺏ ﻻ ﻳﻘﺑﻝ ﺇﻻ ﻁﻳﺑ ﺎ ﻭﻻ ﻳﺟ ﻭﺯ ﻟﻬ ﻡ ﺍﻻﺳ ﺗﻔﺎﺩﺓ ﻣﻧ ﻪ ﺑ ﺄﻱ ﻧ ﻭﻉ ﻣ ﻥ‬
‫ﺍﻻﺳﺗﻔﺎﺩﺓ ﻻ ﺑﺄﻛﻝ ﻭﻻ ﺷﺭﺏ ﻭﻻ ﻟﺑﺱ ﻭﻻ ﻣﺭﻛﺏ ﻭﻻﻣﺳﻛﻥ ﻭﻻ ﻧﻔﻘﺔ ﻭﺍﺟﺑﺔ ﻟﺯﻭﺟﺔ ﺃﻭ ﻭﻟﺩ ﺃﻭ ﺃﺏ ﺃﻭ‬
‫ﺃﻡ ﻭﻻ ﻓﻲ ﺇﺧﺭﺍﺝ ﺍﻟﺯﻛﺎﺓ ﻭﻻ ﻓﻲ ﺗﺳﺩﻳﺩ ﺍﻟﺿﺭﺍﺋﺏ ﻭﻻ ﻳﺩﻓﻊ ﺑﻬﺎ ﻅﻠﻣﺎ ﻋﻥ ﻧﻔﺳﻪ ﻭﺇﻧﻣ ﺎ ﻳ ﺗﺧﻠﺹ ﻣﻧﻬ ﺎ‬
‫ﺧﻭﻓﺎ ﻣﻥ ﺑﻁﺵ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ‪.‬‬

‫ﻛﺗﻡ ﻋﻳﻭﺏ ﺍﻟﺳﻠﻌﺔ ﻭﺇﺧﻔﺎﺅﻫﺎ ﻋﻧﺩ ﺑﻳﻌﻬﺎ‪:‬‬

‫ﻣﺭ ﺭﺳﻭﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻳﻪ ﻭﺳﻠﻡ ﻋﻠﻰ ﺻﺑﺭﺓ ﻁﻌﺎﻡ ﻓﺄﺩﺧﻝ ﻳﺩﻩ ﻓﻳﻬ ﺎ ﻓﻧﺎﻟ ﺕ ﺃﺻ ﺎﺑﻌﻪ ﺑﻠ ﻼ‬
‫ﻓﻘﺎﻝ " ﻣﺎ ﻫﺫﺍ ﻳﺎ ﺻﺎﺣﺏ ﺍﻟﻁﻌﺎﻡ ؟ ﻗﺎﻝ ﺃﺻﺎﺑﺗﻪ ﺍﻟﺳﻣﺎء ﻳﺎ ﺭﺳ ﻭﻝ ﺍﻟﻠ ﻪ ﻗ ﺎﻝ ﺃﻓ ﻼ ﺟﻌﻠﺗ ﻪ ﻓ ﻭﻕ ﺍﻟﻁﻌ ﺎﻡ‬
‫ﻛﻲ ﻳﺭﺍﻩ ﺍﻟﻧﺎﺱ ؟ ﻣﻥ ﻏﺵ ﻓﻠﻳﺱ ﻣﻧﺎ " ﺭﻭﺍﻩ ﻣﺳ ﻠﻡ ‪ ،٩٩/١‬ﻭﻛﺛﻳ ﺭ ﻣ ﻥ ﺍﻟﺑﺎﻋ ﺔ ﺍﻟﻳ ﻭﻡ ﻣﻣ ﻥ ﻻ ﻳﺧ ﺎﻑ‬
‫ﺍﻟﻠﻪ ﻳﺣﺎﻭﻝ ﺇﺧﻔﺎء ﺍﻟﻌﻳﺏ ﺑﻭﺿﻊ ﻻﺻﻖ ﻋﻠﻳﻪ ﺃﻭ ﺟﻌﻠﻪ ﻓﻲ ﺃﺳﻔﻝ ﺻﻧﺩﻭﻕ ﺍﻟﺑﺿﺎﻋﺔ ﺃﻭ ﺍﺳﺗﻌﻣﺎﻝ ﻣﻭﺍﺩ‬
‫ﻛﻳﻣﻳﺎﺋﻳﺔ ﻭﻧﺣﻭﻫﺎ ﺗﻅﻬﺭﻩ ﺑﻣﻅﻬﺭ ﺣﺳﻥ ﺃﻭ ﺗﺧﻔﻲ ﺻﻭﺕ ﺍﻟﻌﻳﺏ ﺍﻟﺫﻱ ﻓﻲ ﺍﻟﻣﺣﺭﻙ ﻓﻲ ﺃﻭﻝ ﺍﻷﻣﺭ ﻓﺈﺫﺍ‬
‫ﻋﺎﺩ ﺍﻟﻣﺷﺗﺭﻱ ﺑﺎﻟﺳﻠﻌﺔ ﻟﻡ ﺗﻠﺑﺙ ﺃﻥ ﺗﺗﻠﻑ ﻣﻥ ﻗﺭﻳﺏ ﻭﺑﻌﺿﻬﻡ ﻳﻐﻳﺭ ﺗﺎﺭﻳﺦ ﺍﻧﺗﻬﺎء ﺻ ﻼﺣﻳﺔ ﺍﻟﺳ ﻠﻌﺔ ﺃﻭ‬
‫ﻳﻣﻧﻊ ﺍﻟﻣﺷﺗﺭﻱ ﻣﻥ ﻣﻌﺎﻳﻧﺔ ﺍﻟﺳﻠﻌﺔ ﺃﻭ ﻓﺣﺻﻬﺎ ﺃﻭ ﺗﺟﺭﻳﺑﻬﺎ ﻭﻛﺛﻳﺭ ﻣﻣﻥ ﻳﺑﻳﻌ ﻭﻥ ﺍﻟﺳ ﻳﺎﺭﺍﺕ ﻭﺍﻵﻻﺕ ﻻ‬
‫ﻳﺑﻳﻧﻭﻥ ﻋﻳﻭﺑﻬﺎ ﻭﻫﺫﺍ ﺣﺭﺍﻡ‪ .‬ﻗﺎﻝ ﺍﻟﻧﺑﻲ ﺻﻠﻰ ﻋﻠﻳﻪ ﻭﺳ ﻠﻡ " ﺍﻟﻣﺳ ﻠﻡ ﺃﺧ ﻭ ﺍﻟﻣﺳ ﻠﻡ ﻭﻻ ﻳﺣ ﻝ ﻟﻣﺳ ﻠﻡ ﺑ ﺎﻉ‬
‫ﻣ ﻥ ﺃﺧﻳ ﻪ ﺑﻳﻌ ﺎ ﻓﻳ ﻪ ﻋﻳ ﺏ ﺇﻻ ﺑﻳﻧ ﻪ ﻟ ﻪ " ﺭﻭﺍﻩ ﺍﺑ ﻥ ﻣﺎﺟ ﺔ ‪ ٧٥٤/٢‬ﻭﻫ ﻭ ﻓ ﻲ ﺻ ﺣﻳﺢ ﺍﻟﺟ ﺎﻣﻊ ‪.٦٧٠٥‬‬
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 ‫ﻣﺤﺮﻣﺎت اﺳﺘﻬﺎن ﺑﻬﺎ ﻛﺜﻴﺮ ﻣﻦ اﻟﻨﺎس‬

‫ﻭﺑﻌﺿﻬﻡ ﻳﻅﻥ ﺃﻧﻪ ﻳﺧﻠﻲ ﻣﺳﺋﻭﻟﻳﺗﻪ ﺇﺫﺍ ﻗﺎﻝ ﻟﻠﻣﺷﺗﺭﻳﻥ ﻓ ﻲ ﺍﻟﻣ ﺯﺍﺩ ﺍﻟﻌﻠﻧ ﻲ‪ ..‬ﺃﺑﻳ ﻊ ﻛﻭﻣ ﺔ ﺣﺩﻳ ﺩ‪ ..‬ﻛﻭﻣ ﺔ‬
‫ﺣﺩﻳﺩ‪ ،‬ﻓﻬﺫﺍ ﺑﻳﻌﻪ ﻣﻧﺯﻭﻉ ﺍﻟﺑﺭﻛﺔ ﻛﻣﺎ ﻗﺎﻝ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻳﻪ ﻭﺳﻠﻡ " ﺍﻟﺑﻳﻌ ﺎﻥ ﺑﺎﻟﺧﻳ ﺎﺭ ﻣ ﺎ ﻟ ﻡ ﻳﺗﻔﺭﻗ ﺎ ﻓ ﺈﻥ‬
‫ﺻﺩﻗﺎ ﻭﺑﻳﻧﺎ ﺑ ﻭﺭﻙ ﻟﻬﻣ ﺎ ﻓ ﻲ ﺑﻳﻌﻬﻣ ﺎ ﻭﺇﻥ ﻛ ﺫﺑﺎ ﻭﻛﺗﻣ ﺎ ﻣﺣﻘ ﺕ ﺑﺭﻛ ﺔ ﺑﻳﻌﻬﻣ ﺎ "‪ .‬ﺭﻭﺍﻩ ﺍﻟﺑﺧ ﺎﺭﻱ ﺃﻧﻅ ﺭ‬
‫ﺍﻟﻔﺗﺢ ‪.٣٢٨/٤‬‬

‫ﺑﻳﻊ ﺍﻟﻧﺟﺵ‪:‬‬

‫ﻭﻫﻭ ﺃﻥ ﻳﺯﻳﺩ ﻓﻲ ﺍﻟﺳﻠﻌﺔ ﻣﻥ ﻻ ﻳﺭﻳﺩ ﺷﺭﺍءﻫﺎ ﻟﻳﺧﺩﻉ ﻏﻳ ﺭﻩ ﻭﻳﺟ ﺭﻩ ﺇﻟ ﻰ ﺍﻟﺯﻳ ﺎﺩﺓ ﻓ ﻲ ﺍﻟﺳ ﻌﺭ‪،‬‬
‫ﻗﺎﻝ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻳﻪ ﻭﺳﻠﻡ "ﻻ ﺗﻧﺎﺟﺷﻭﺍ" ﺭﻭﺍﻩ ﺍﻟﺑﺧﺎﺭﻱ ﺍﻧﻅﺭ ﻓﺗﺢ ﺍﻟﺑﺎﺭﻱ ‪ ،٤٨٤/١٠‬ﻭﻫﺫﺍ ﻧ ﻭﻉ ﻣ ﻥ‬
‫ﺍﻟﺧﺩﺍﻉ ﻭﻻ ﺷﻙ ﻭﻗﺩ ﻗﺎﻝ ﻋﻠﻳﻪ ﺍﻟﺻﻼﺓ ﻭﺍﻟﺳﻼﻡ " ﺍﻟﻣﻛﺭ ﻭﺍﻟﺧﺩﻳﻌﺔ ﻓﻲ ﺍﻟﻧﺎﺭ " ﺍﻧﻅﺭ ﺳﻠﺳﻠﺔ ﺍﻷﺣﺎﺩﻳﺙ‬
‫ﺍﻟﺻ ﺣﻳﺣﺔ ‪ .١٠٥٧‬ﻭﻛﺛﻳ ﺭ ﻣ ﻥ ﺍﻟ ﺩﻻﻟﻳﻥ ﻓ ﻲ ﺍﻟﺣ ﺭﺍﺝ ﻭﺍﻟﻣ ﺯﺍﺩﺍﺕ ﻭﻣﻌ ﺎﺭﺽ ﺑﻳ ﻊ ﺍﻟﺳ ﻳﺎﺭﺍﺕ ﻛﺳ ﺑﻬﻡ‬
‫ﺧﺑﻳﺙ ﻟﻣﺣﺭﻣﺎﺕ ﻛﺛﻳﺭﺓ ﻳﻘﺗﺭﻓﻭﻧﻬﺎ ﻣﻧﻬﺎ ﺗﻭﺍﻁﺅﻫﻡ ﻓﻲ ﺑﻳﻊ ﺍﻟﻧﺟﺵ ﻭﺍﻟﺗﻐﺭﻳﺭ ﺑﺎﻟﻣﺷﺗﺭﻱ ﺍﻟﻘﺎﺩﻡ ﻭﺧﺩﺍﻋﻪ‬
‫ﻓﻳﺗﻭﺍﻁﺅﻥ ﻋﻠﻰ ﺧﻔﺽ ﺳﻌﺭ ﺳﻠﻌﺗﻪ ﺃﻣﺎ ﻟﻭ ﻛﺎﻧﺕ ﺍﻟﺳﻠﻌﺔ ﻟﻬ ﻡ ﺃﻭ ﻷﺣ ﺩﻫﻡ ﻓﻌﻠ ﻰ ﺍﻟﻌﻛ ﺱ ﻳﻧﺩﺳ ﻭﻥ ﺑ ﻳﻥ‬
‫ﺍﻟﻣﺷﺗﺭﻳﻥ ﻭﻳﺭﻓﻌﻭﻥ ﺍﻷﺳﻌﺎﺭ ﻓﻲ ﺍﻟﻣﺯﺍﺩ ﻳﺧﺩﻋﻭﻥ ﻋﺑﺎﺩ ﺍﻟﻠﻪ ﻭﻳﺿﺭﻭﻧﻬﻡ‪.‬‬

‫ﺍﻟﺑﻳﻊ ﺑﻌﺩ ﺍﻟﻧﺩﺍء ﺍﻟﺛﺎﻧﻲ ﻳﻭﻡ ﺍﻟﺟﻣﻌﺔ‪- :‬‬

‫ﺻ َﻼﺓِ ِﻣﻥ ﻳَ ْﻭ ِﻡ ْﺍﻟ ُﺟ ُﻣﻌَ ِﺔ ﻓَﺎ ْﺳ ﻌَ ْﻭﺍ ﺇِﻟَ ﻰ ِﺫ ْﻛ ِﺭ ﺍﻟﻠﱠ ِﻪ‬

‫ﻗﺎﻝ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ }ﻳَﺎ ﺃَﻳﱡ َﻬﺎ ﺍﻟﱠﺫِﻳﻥَ ﺁ َﻣﻧُﻭﺍ ﺇِﺫَﺍ ﻧُﻭﺩِﻱ ِﻟﻠ ﱠ‬
‫َﻭﺫَ ُﺭﻭﺍ ْﺍﻟﺑَ ْﻳ َﻊ ﺫَ ِﻟ ُﻛ ْﻡ َﺧﻳ ٌْﺭ ﻟﱠ ُﻛ ْﻡ ِﺇﻥ ُﻛﻧﺗ ُ ْﻡ ﺗ َ ْﻌﻠَ ُﻣﻭﻥَ { ﺍﻟﺟﻣﻌﺔ‪٩/‬‬

‫ﻭﺑﻌﺽ ﺍﻟﺑﺎﻋﺔ ﻳﺳﺗﻣﺭﻭﻥ ﻓﻲ ﺍﻟﺑﻳﻊ ﺑﻌﺩ ﺍﻟﻧﺩﺍء ﺍﻟﺛﺎﻧﻲ ﻓﻲ ﺩﻛﺎﻛﻳﻧﻬﻡ ﺃﻭ ﺃﻣ ﺎﻡ ﺍﻟﻣﺳ ﺎﺟﺩ ﻭﻳﺷ ﺗﺭﻙ‬
‫ﻣﻌﻬﻡ ﻓﻲ ﺍﻹﺛﻡ ﺍﻟ ﺫﻳﻥ ﻳﺷ ﺗﺭﻭﻥ ﻣ ﻧﻬﻡ ﻭﻟ ﻭ ﺳ ﻭﺍﻛﺎ ﻭﻫ ﺫﺍ ﺍﻟﺑﻳ ﻊ ﺑﺎﻁ ﻝ ﻋﻠ ﻰ ﺍﻟ ﺭﺍﺟﺢ ﻭﺑﻌ ﺽ ﺃﺻ ﺣﺎﺏ‬
‫ﺍﻟﻣﻁﺎﻋﻡ ﻭﺍﻟﻣﺧﺎﺑﺯ ﻭﺍﻟﻣﺻﺎﻧﻊ ﻳﺟﺑﺭﻭﻥ ﻋﻣﺎﻟﻬﻡ ﻋﻠﻰ ﺍﻟﻌﻣﻝ ﻓﻲ ﻭﻗﺕ ﺻﻼﺓ ﺍﻟﺟﻣﻌﺔ ﻭﻫﺅﻻء ﻭﺇﻥ ﺯﺍﺩ‬
‫ﺭﺑﺣﻬﻡ ﻓﻲ ﺍﻟﻅﺎﻫﺭ ﻓﺈﻧﻬﻡ ﻻ ﻳﺯﺩﺍﺩﻭﻥ ﺇﻻ ﺧﺳﺎﺭﺍ ﻓﻲ ﺍﻟﺣﻘﻳﻘﺔ‪ ،‬ﺃﻣﺎ ﺍﻟﻌﺎﻣﻝ ﻓﺈﻧﻪ ﻻﺑﺩ ﺃﻥ ﻳﻌﻣﻝ ﺑﻣﻘﺗﺿﻰ‬
‫ﻗﻭﻟﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻳﻪ ﻭﺳﻠﻡ‪ " :‬ﻻ ﻁﺎﻋﺔ ﻟﺑﺷ ﺭ ﻓ ﻲ ﻣﻌﺻ ﻳﺔ ﺍﻟﻠ ﻪ "‪ .‬ﺭﻭﺍﻩ ﺍﻹﻣ ﺎﻡ ﺃﺣﻣ ﺩ ‪ ١٢٩/١‬ﻭﻗ ﺎﻝ‬
‫ﺃﺣﻣﺩ ﺷﺎﻛﺭ ﺇﺳﻧﺎﺩﻩ ﺻﺣﻳﺢ ﺭﻗﻡ ‪.١٠٦٥‬‬

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 ‫ﻣﺤﺮﻣﺎت اﺳﺘﻬﺎن ﺑﻬﺎ ﻛﺜﻴﺮ ﻣﻦ اﻟﻨﺎس‬

‫ﺍﻟﻘﻣﺎﺭ ﻭﺍﻟﻣﻳﺳﺭ‪-:‬‬

‫ﺎﺏ َﻭﺍﻷ َ ْﺯﻻَ ُﻡ ِﺭﺟْ ٌ‬

‫ﺱ ِ ّﻣ ْﻥ‬ ‫ﺻ ُ‬‫ﻗﺎﻝ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ‪} :‬ﻳَ ﺎ ﺃَﻳﱡ َﻬ ﺎ ﺍﻟﱠ ﺫِﻳﻥَ ﺁ َﻣﻧُ ﻭﺍْ ﺇِﻧﱠ َﻣ ﺎ ْﺍﻟﺧ َْﻣ ُﺭ َﻭ ْﺍﻟ َﻣ ْﻳ ِﺳ ُﺭ َﻭﺍﻷَﻧ َ‬
‫ﺎﻥ ﻓَﺎﺟْ ﺗَﻧِﺑُﻭﻩُ ﻟَﻌَﻠﱠ ُﻛ ْﻡ ﺗ ُ ْﻔ ِﻠ ُﺣﻭﻥَ { ﺍﻟﻣﺎﺋﺩﺓ‪.٩٠/‬‬
‫ﻁ ِ‬‫ﺷ ْﻳ َ‬
‫ﻋ َﻣ ِﻝ ﺍﻟ ﱠ‬
‫َ‬

‫ﻭﻛﺎﻥ ﺃﻫﻝ ﺍﻟﺟﺎﻫﻠﻳﺔ ﻳﺗﻌﺎﻁﻭﻥ ﺍﻟﻣﻳﺳﺭ ﻭﻣ ﻥ ﺃﺷ ﻬﺭ ﺻ ﻭﺭﻩ ﻋﻧ ﺩﻫﻡ ﺃﻧﻬ ﻡ ﻛ ﺎﻧﻭﺍ ﻳﺷ ﺗﺭﻛﻭﻥ ﻓ ﻲ‬
‫ﺑﻌﻳﺭ ﻋﺷﺭﺓ ﺃﺷﺧﺎﺹ ﺑﺎﻟﺗﺳﺎﻭﻱ ﺛﻡ ﻳَﺿﺭﺏ ﺑﺎﻟﻘ ﺩﺍﺡ ﻭﻫ ﻭ ﻧ ﻭﻉ ﻣ ﻥ ﺍﻟﻘﺭﻋ ﺔ ﻓﺳ ﺑﻌﺔ ﻳﺄﺧ ﺫﻭﻥ ﺑﺄﻧﺻ ﺑﺔ‬
‫ﻣﺗﻔﺎﻭﺗﺔ ﻣﻌﻳﻧﺔ ﻓﻲ ﻋﺭﻓﻬﻡ ﻭﺛﻼﺛﺔ ﻻ ﻳﺄﺧﺫﻭﻥ ﺷﻳﺋﺎ‪.‬‬

‫ﻭﺃﻣﺎ ﻓﻲ ﺯﻣﺎﻧﻧﺎ ﻓﺈﻥ ﻟﻠﻣﻳﺳﺭ ﻋﺩﺓ ﺻﻭﺭ ﻣﻧﻬﺎ‪:‬‬

‫ـ ﻣﺎ ﻳﻌﺭﻑ ﺑﺎﻟﻳﺎﻧﺻ ﻳﺏ ﻭﻟ ﻪ ﺻ ﻭﺭ ﻛﺛﻳ ﺭﺓ ﻭﻣ ﻥ ﺃﺑﺳ ﻁﻬﺎ ﺷ ﺭﺍء ﺃﺭﻗ ﺎﻡ ﺑﻣ ﺎﻝ ﻳﺟ ﺭﻱ ﺍﻟﺳ ﺣﺏ‬

‫ﻋﻠﻳﻬﺎ ﻓﺎﻟﻔﺎﺋﺯ ﺍﻷﻭﻝ ﻳﻌﻁﻰ ﺟﺎﺋﺯﺓ ﻭﺍﻟﺛﺎﻧﻲ ﻭﻫﻛﺫﺍ ﻓﻲ ﺟﻭﺍﺋﺯ ﻣﻌﺩﻭﺩﺓ ﻗﺩ ﺗﺗﻔﺎﻭﺕ ﻓﻬﺫﺍ ﺣﺭﺍﻡ ﻭﻟﻭ ﻛﺎﻧﻭﺍ‬
‫ﻳﺳﻣﻭﻧﻪ ﺑﺯﻋﻣﻬﻡ ﺧﻳﺭﻳﺎ‪.‬‬

‫ـ ﺃﻥ ﻳﺷﺗﺭﻱ ﺳﻠﻌﺔ ﺑ ﺩﺍﺧﻠﻬﺎ ﺷ ﻲء ﻣﺟﻬ ﻭﻝ ﺃﻭ ﻳﻌﻁ ﻰ ﺭﻗﻣ ﺎ ﻋﻧ ﺩ ﺷ ﺭﺍﺋﻪ ﻟﻠﺳ ﻠﻌﺔ ﻳﺟ ﺭﻱ ﻋﻠﻳ ﻪ‬
‫ﺍﻟﺳﺣﺏ ﻟﺗﺣﺩﻳﺩ ﺍﻟﻔﺎﺋﺯﻳﻥ ﺑﺎﻟﺟﻭﺍﺋﺯ‪.‬‬

‫ـ ﻭﻣﻥ ﺻﻭﺭ ﺍﻟﻣﻳﺳﺭ ﻓﻲ ﻋﺻﺭﻧﺎ ﻋﻘﻭﺩ ﺍﻟﺗﺄﻣﻳﻥ ﺍﻟﺗﺟﺎﺭﻱ ﻋﻠﻰ ﺍﻟﺣﻳ ﺎﺓ ﻭﺍﻟﻣﺭﻛﺑ ﺎﺕ ﻭﺍﻟﺑﺿ ﺎﺋﻊ‬
‫ﻭﺿﺩ ﺍﻟﺣﺭﻳ ﻖ ﻭﺍﻟﺗ ﺄﻣﻳﻥ ﺍﻟﺷ ﺎﻣﻝ ﻭﺿ ﺩ ﺍﻟﻐﻳ ﺭ ﺇﻟ ﻰ ﻏﻳ ﺭ ﺫﻟ ﻙ ﻣ ﻥ ﺍﻟﺻ ﻭﺭ ﺍﻟﻣﺧﺗﻠﻔ ﺔ ﺣﺗ ﻰ ﺃﻥ ﺑﻌ ﺽ‬
‫ﺍﻟﻣﻐﻧﻳﻥ ﻳﻘﻭﻣﻭﻥ ﺑﺎﻟﺗﺄﻣﻳﻥ ﻋﻠﻰ ﺃﺻﻭﺍﺗﻬﻡ‪.‬‬

‫ﻫﺫﺍ ﻭﺟﻣﻳﻊ ﺻﻭﺭ ﺍﻟﻣﻘﺎﻣﺭﺓ ﺗﺩﺧﻝ ﻓﻲ ﺍﻟﻣﻳﺳﺭ ﻭﻗﺩ ﻭﺟﺩ ﻓﻲ ﺯﻣﺎﻧﻧﺎ ﺃﻧﺩﻳﺔ ﺧﺎﺻﺔ ﺑﺎﻟﻘﻣﺎﺭ ﻭﻓﻳﻬﺎ‬
‫ﻣﺎ ﻳﻌﺭﻑ ﺑﺎﻟﻁﺎﻭﻻﺕ ﺍﻟﺧﺿﺭﺍء ﺍﻟﺧﺎﺻﺔ ﻟﻣﻘﺎﺭﻓﺔ ﻫﺫﺍ ﺍﻟﺫﻧﺏ ﺍﻟﻌﻅﻳﻡ ﻭﻛﺫﻟﻙ ﻣﺎ ﻳﺣ ﺩﺙ ﻓ ﻲ ﻣﺭﺍﻫﻧ ﺎﺕ‬
‫ﺳﺑﺎﻕ ﺍﻟﺧﻳﻭﻝ ﻭﻏﻳﺭﻫﺎ ﻣﻥ ﺍﻟﻣﺑﺎﺭﻳﺎﺕ ﻫﻭ ﺃﻳﺿﺎ ﻧ ﻭﻉ ﻣ ﻥ ﺃﻧ ﻭﺍﻉ ﺍﻟﻣﻳﺳ ﺭ ﻭﻳﻭﺟ ﺩ ﻓ ﻲ ﺑﻌ ﺽ ﻣﺣ ﻼﺕ‬
‫ﺍﻷﻟﻌﺎﺏ ﻭﻣﺭﺍﻛﺯ ﺍﻟﺗﺭﻓﻳﻪ ﺃﻧﻭﺍﻉ ﻣﻥ ﺍﻷﻟﻌﺎﺏ ﺍﻟﻣﺷﺗﻣﻠﺔ ﻋﻠﻰ ﻓﻛﺭﺓ ﺍﻟﻣﻳﺳﺭ ﻛﺎﻟﺗﻲ ﻳﺳ ﻣﻭﻧﻬﺎ "ﺍﻟﻔﻠﻳﺑ ﺭﺯ"‬
‫ﻭﻣﻥ ﺻﻭﺭ ﺍﻟﻣﻘﺎﻣﺭﺓ ﺃﻳﺿﺎ ﺍﻟﻣﺳﺎﺑﻘﺎﺕ ﺍﻟﺗﻲ ﺗﻛﻭﻥ ﻓﻳﻬﺎ ﺍﻟﺟﻭﺍﺋﺯ ﻣﻥ ﻁﺭﻓﻲ ﺍﻟﻣﺳﺎﺑﻘﺔ ﺃﻭ ﺃﻁﺭﺍﻓﻬﺎ ﻛﻣ ﺎ‬

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 ‫ﻣﺤﺮﻣﺎت اﺳﺘﻬﺎن ﺑﻬﺎ ﻛﺜﻴﺮ ﻣﻦ اﻟﻨﺎس‬

‫ﻧﺹ ﻋﻠﻰ ﺫﻟﻙ ﺟﻣﺎﻋﺔ ﻣﻥ ﺃﻫﻝ ﺍﻟﻌﻠﻡ‪.‬‬

‫ﺍﻟﺳﺭﻗﺔ‪:‬‬

‫ﺳﺑَﺎ ﻧَ َﻛﺎﻻً ِ ّﻣﻥَ ﺍﻟﻠّ ِﻪ َﻭﺍﻟﻠّ ﻪُ َ‬

‫ﻋ ِﺯﻳ ٌﺯ‬ ‫ﻁﻌُﻭﺍْ ﺃ َ ْﻳ ِﺩﻳَ ُﻬ َﻣﺎ َﺟﺯَ ﺍء ﺑِ َﻣﺎ َﻛ َ‬
‫ﺎﺭﻗَﺔُ ﻓَﺎ ْﻗ َ‬
‫ﺳ ِ‬‫ﺎﺭ ُﻕ َﻭﺍﻟ ﱠ‬
‫ﺳ ِ‬‫}ﻭﺍﻟ ﱠ‬
‫ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪َ :‬‬
‫َﺣ ِﻛﻳ ٌﻡ { ﺍﻟﻣﺎﺋﺩﺓ ‪.٣٨ /‬‬

‫ﻭﻣﻥ ﺃﻋﻅﻡ ﺟﺭﺍﺋﻡ ﺍﻟﺳﺭﻗﺔ ﺳﺭﻗﺔ ﺣﺟﺎﺝ ﻭﻋﻣﺎﺭ ﺑﻳﺕ ﺍﻟﻠﻪ ﺍﻟﻌﺗﻳﻖ ﻭﻫ ﺫﺍ ﺍﻟﻧ ﻭﻉ ﻣ ﻥ ﺍﻟﻠﺻ ﻭﺹ‬
‫ﻻ ﻳﻘﻳﻡ ﻭﺯﻧﺎ ﻟﺣﺩﻭﺩ ﺍﻟﻠﻪ ﻓﻲ ﺃﻓﺿ ﻝ ﺑﻘ ﺎﻉ ﺍﻷﺭﺽ ﻭﺣ ﻭﻝ ﺑﻳ ﺕ ﺍﻟﻠ ﻪ ﻭﻗ ﺩ ﻗ ﺎﻝ ﺍﻟﻧﺑ ﻲ ﺻ ﻠﻰ ﺍﻟﻠ ﻪ ﻋﻠﻳ ﻪ‬
‫ﻭﺳﻠﻡ ﻓﻲ ﻗﺻﺔ ﺻﻼﺓ ﺍﻟﻛﺳﻭﻑ‪) :‬ﻟﻘﺩ ﺟﺊ ﺑﺎﻟﻧﺎﺭ ﻭﺫﻟﻛﻡ ﺣ ﻳﻥ ﺭﺃﻳﺗﻣ ﻭﻧﻲ ﺗ ﺄﺧﺭﺕ ﻣﺧﺎﻓ ﺔ ﺃﻥ ﻳﺻ ﻳﺑﻧﻲ‬
‫ﻣﻥ ﻟﻔﺣﻬﺎ‪ ،‬ﻭﺣﺗﻰ ﺭﺃﻳﺕ ﻓﻳﻬﺎ ﺻﺎﺣﺏ ﺍﻟﻣﺣﺟﻥ ﻳﺟ ﺭ ﻗﺻ ﺑﻪ ]ﺃﻣﻌ ﺎءﻩ[ ﻓ ﻲ ﺍﻟﻧ ﺎﺭ‪ ،‬ﻛ ﺎﻥ ﻳﺳ ﺭﻕ ﺍﻟﺣ ﺎﺝ‬
‫ﺑﻣﺣﺟﻧﻪ ]ﻋﺻﺎ ﻣﻌﻘﻭﻓﺔ ﺍﻟﻁﺭﻑ[ ﻓﺈﻥ ﻓﻁﻥ ﻟﻪ ﻗﺎﻝ‪ :‬ﺇﻧﻣﺎ ﺗﻌﻠﻖ ﺑﻣﺣﺟﻧ ﻲ‪ ،‬ﻭﺇﻥ ﻏﻔ ﻝ ﻋﻧ ﻪ ﺫﻫ ﺏ ﺑ ﻪ‪(..‬‬
‫ﺭﻭﺍﻩ ﻣﺳﻠﻡ ﺭﻗﻡ ‪.٩٠٤‬‬

‫ﻭﻣﻥ ﺃﻋﻅﻡ ﺍﻟﺳﺭﻗﺎﺕ ﺍﻟﺳﺭﻗﺔ ﻣﻥ ﺍﻷﻣﻭﺍﻝ ﺍﻟﻌﺎﻣﺔ ﻭﺑﻌﺽ ﺍﻟﺫﻳﻥ ﻳﻔﻌﻠﻭﻧﻬ ﺎ ﻳﻘﻭﻟ ﻭﻥ ﻧﺳ ﺭﻕ ﻛﻣ ﺎ‬
‫ﻳﺳ ﺭﻕ ﻏﻳﺭﻧ ﺎ ﻭﻣ ﺎ ﻋﻠﻣ ﻭﺍ ﺃﻥ ﺗﻠ ﻙ ﺳ ﺭﻗﺔ ﻣ ﻥ ﺟﻣﻳ ﻊ ﺍﻟﻣﺳ ﻠﻣﻳﻥ ﻷﻥ ﺍﻷﻣ ﻭﺍﻝ ﺍﻟﻌﺎﻣ ﺔ ﻣﻠ ﻙ ﻟﺟﻣﻳ ﻊ‬
‫ﺍﻟﻣﺳﻠﻣﻳﻥ ﻭﻓﻌﻝ ﺍﻟ ﺫﻳﻥ ﻻ ﻳﺧ ﺎﻓﻭﻥ ﺍﻟﻠ ﻪ ﻟ ﻳﺱ ﺑﺣﺟ ﺔ ﺗﺑ ﺭﺭ ﺗﻘﻠﻳ ﺩﻫﻡ ﻭﺑﻌ ﺽ ﺍﻟﻧ ﺎﺱ ﻳﺳ ﺭﻕ ﻣ ﻥ ﺃﻣ ﻭﺍﻝ‬
‫ﺍﻟﻛﻔﺎﺭ ﺑﺣﺟﺔ ﺃﻧﻬﻡ ﻛﻔﺎﺭ ﻭﻫ ﺫﺍ ﻏﻳ ﺭ ﺻ ﺣﻳﺢ ﻓ ﺈﻥ ﺍﻟﻛﻔ ﺎﺭ ﺍﻟ ﺫﻳﻥ ﻳﺟ ﻭﺯ ﺳ ﻠﺏ ﺃﻣ ﻭﺍﻟﻬﻡ ﻫ ﻡ ﺍﻟﻣﺣ ﺎﺭﺑﻭﻥ‬
‫ﻟﻠﻣﺳﻠﻣﻳﻥ ﻭﻟﻳﺱ ﺟﻣﻳﻊ ﺷﺭﻛﺎﺕ ﺍﻟﻛﻔﺎﺭ ﻭﺃﻓﺭﺍﺩﻫﻡ ﻳﺩﺧﻠﻭﻥ ﻓﻲ ﺫﻟﻙ ﻭﻣﻥ ﻭﺳﺎﺋﻝ ﺍﻟﺳﺭﻗﺔ ﻣﺩ ﺍﻷﻳﺩﻱ ﺇﻟﻰ‬
‫ﺟﻳﻭﺏ ﺍﻵﺧﺭﻳﻥ ﺧﻠﺳﺔ ﻭﺑﻌﺿﻬﻡ ﻳﺩﺧﻝ ﺑﻳﻭﺕ ﺍﻵﺧﺭﻳﻥ ﺯﺍﺋ ﺭﺍ ﻭﻳﺳ ﺭﻕ ﻭﺑﻌﺿ ﻬﻡ ﻳﺳ ﺭﻕ ﻣ ﻥ ﺣﻘﺎﺋ ﺏ‬
‫ﺿﻳﻭﻓﻪ ﻭﺑﻌﺿﻬﻡ ﻳﺩﺧﻝ ﺍﻟﻣﺣﻼﺕ ﺍﻟﺗﺟﺎﺭﻳﺔ ﻭﻳﺧﻔﻲ ﻓﻲ ﺟﻳﻭﺑﻪ ﻭﺛﻳﺎﺑﻪ ﺳﻠﻌﺎ ﺃﻭ ﻣﺎ ﺗﻔﻌﻠﻪ ﺑﻌﺽ ﺍﻟﻧﺳ ﺎء‬
‫ﻣﻥ ﺇﺧﻔﺎﺋﻬﺎ ﺗﺣﺕ ﺛﻳﺎﺑﻬﺎ ﻭﺑﻌﺽ ﺍﻟﻧﺎﺱ ﻳﺳﺗﺳﻬﻝ ﺳ ﺭﻗﺔ ﺍﻷﺷ ﻳﺎء ﺍﻟﻘﻠﻳﻠ ﺔ ﺃﻭ ﺍﻟﺭﺧﻳﺻ ﺔ ﻭﻗ ﺩ ﻗ ﺎﻝ ﺍﻟﻧﺑ ﻲ‬
‫ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻳﻪ ﻭﺳﻠﻡ‪ " :‬ﻟﻌﻥ ﺍﻟﻠ ﻪ ﺍﻟﺳ ﺎﺭﻕ ﻳﺳ ﺭﻕ ﺍﻟﺑﻳﺿ ﺔ ﻓﺗﻘﻁ ﻊ ﻳ ﺩﻩ ﻭﻳﺳ ﺭﻕ ﺍﻟﺣﺑ ﻝ ﻓﺗﻘﻁ ﻊ ﻳ ﺩﻩ "‬
‫ﺭﻭﺍﻩ ﺍﻟﺑﺧﺎﺭﻱ ﺍﻧﻅﺭ ﻓﺗﺢ ﺍﻟﺑﺎﺭﻱ ‪ .٨١/١٢‬ﻭﻳﺟﺏ ﻋﻠﻰ ﻛﻝ ﻣﻥ ﺳﺭﻕ ﺷﻳﺋﺎ ﺃﻥ ﻳﻌﻳﺩﻩ ﺇﻟﻰ ﺻﺎﺣﺑﻪ ﺑﻌﺩ‬
‫ﺃﻥ ﻳﺗ ﻭﺏ ﺇﻟ ﻰ ﺍﻟﻠ ﻪ ﻋ ﺯ ﻭﺟ ﻝ ﺳ ﻭﺍء ﺃﻋ ﺎﺩﻩ ﻋﻼﻧﻳ ﺔ ﺃﻭ ﺳ ﺭﺍ ﺷﺧﺻ ﻳﺎ ﺃﻭ ﺑﻭﺍﺳ ﻁﺔ ﻓ ﺈﻥ ﻋﺟ ﺯ ﻋ ﻥ‬
‫ﺍﻟﻭﺻﻭﻝ ﺇﻟﻰ ﺻﺎﺣﺏ ﺍﻟﻣﺎﻝ ﺃﻭ ﺇﻟﻰ ﻭﺭﺛﺗﻪ ﻣﻥ ﺑﻌﺩﻩ ﻣﻊ ﺍﻻﺟﺗﻬﺎﺩ ﻓﻲ ﺍﻟﺑﺣﺙ ﻓﺈﻧﻪ ﻳﺗﺻﺩﻕ ﺑ ﻪ ﻭﻳﻧ ﻭﻱ‬
‫ﺛﻭﺍﺑﻪ ﻟﺻﺎﺣﺑﻪ‪.‬‬

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 ‫ﻣﺤﺮﻣﺎت اﺳﺘﻬﺎن ﺑﻬﺎ ﻛﺜﻴﺮ ﻣﻦ اﻟﻨﺎس‬

‫ﺃﺧﺫ ﺍﻟﺭﺷﻭﺓ ﻭﺇﻋﻁﺎﺅﻫﺎ‪:‬‬

‫ﺇﻋﻁ ﺎء ﺍﻟﺭﺷ ﻭﺓ ﻟﻠﻘﺎﺿ ﻲ ﺃﻭ ﺍﻟﺣ ﺎﻛﻡ ﺑ ﻳﻥ ﺍﻟﻧ ﺎﺱ ﻹﺑﻁ ﺎﻝ ﺣ ﻖ ﺃﻭ ﺗﻣﺷ ﻳﺔ ﺑﺎﻁ ﻝ ﺟﺭﻳﻣ ﺔ ﻷﻧﻬ ﺎ‬
‫}ﻭﻻَ ﺗ َﺄ ْ ُﻛﻠُﻭﺍْ ﺃ َ ْﻣ َﻭﺍﻟَ ُﻛﻡ‬
‫ﺗﺅﺩﻱ ﺇﻟﻰ ﺍﻟﺟﻭﺭ ﻓﻲ ﺍﻟﺣﻛﻡ ﻭﻅﻠﻡ ﺻﺎﺣﺏ ﺍﻟﺣﻖ ﻭﺗﻔﺷﻲ ﺍﻟﻔﺳﺎﺩ ﻗﺎﻝ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ‪َ :‬‬
‫ﺎﻹﺛْ ِﻡ َﻭﺃَﻧ ﺗ ُ ْﻡ ﺗ َ ْﻌﻠَ ُﻣ ﻭﻥَ { ﺍﻟﺑﻘ ﺭﺓ‪/‬‬ ‫ﺎﻁ ِﻝ َﻭﺗ ُ ْﺩﻟُﻭﺍْ ﺑِ َﻬﺎ ﺇِﻟَﻰ ْﺍﻟ ُﺣ ﱠﻛ ِﺎﻡ ِﻟﺗ َﺄ ْ ُﻛﻠُﻭﺍْ ﻓَ ِﺭﻳﻘً ﺎ ِ ّﻣ ْﻥ ﺃ َ ْﻣ َﻭﺍ ِﻝ ﺍﻟﻧﱠ ِ‬
‫ﺎﺱ ﺑِ ِ‬ ‫ﺑَ ْﻳﻧَ ُﻛﻡ ﺑِ ْﺎﻟﺑَ ِ‬
‫‪ .١٨٨‬ﻭﻋﻥ ﺃﺑﻲ ﻫﺭﻳﺭﺓ ﺭﺿﻲ ﺍﻟﻠﻪ ﻋﻧﻪ ﻣﺭﻓﻭﻋﺎ‪ " :‬ﻟﻌﻥ ﺍﻟﻠﻪ ﺍﻟﺭﺍﺷﻲ ﻭﺍﻟﻣﺭﺗﺷﻲ ﻓ ﻲ ﺍﻟﺣﻛ ﻡ " ﺭﻭﺍﻩ‬
‫ﺍﻹﻣﺎﻡ ﺃﺣﻣﺩ ‪ ٣٨٧/٢‬ﻭﻫ ﻭ ﻓ ﻲ ﺻ ﺣﻳﺢ ﺍﻟﺟ ﺎﻣﻊ ‪ .٥٠٦٩‬ﺃﻣ ﺎ ﻣ ﺎ ﻭﻗ ﻊ ﻟﻠﺗﻭﺻ ﻝ ﻟﺣ ﻖ ﺃﻭ ﺩﻓ ﻊ ﻅﻠ ﻡ ﻻ‬
‫ﻳﻣﻛﻥ ﺇﻻ ﻋﻥ ﻁﺭﻳﻖ ﺍﻟﺭﺷﻭﺓ ﻓﻼ ﻳﺩﺧﻝ ﻓﻲ ﺍﻟﻭﻋﻳﺩ‪.‬‬

‫ﻭﻗﺩ ﺗﻔﺷﺕ ﺍﻟﺭﺷﻭﺓ ﻓﻲ ﻋﺻﺭﻧﺎ ﺗﻔﺷﻳﺎ ﻭﺍﺳﻌﺎ ﺣﺗﻰ ﺻﺎﺭﺕ ﻣ ﻭﺭﺩﺍ ﺃﻋﻅ ﻡ ﻣ ﻥ ﺍﻟﻣﺭﺗﺑ ﺎﺕ ﻋﻧ ﺩ‬
‫ﺑﻌﺽ ﺍﻟﻣﻭﻅﻔﻳﻥ ﺑﻝ ﺻﺎﺭﺕ ﺑﻧﺩﺍ ﻓﻲ ﻣﻳﺯﺍﻧﻳﺎﺕ ﻛﺛﻳ ﺭ ﻣ ﻥ ﺍﻟﺷ ﺭﻛﺎﺕ ﺑﻌﻧ ﺎﻭﻳﻥ ﻣﻐﻠﻔ ﺔ ﻭﺻ ﺎﺭﺕ ﻛﺛﻳ ﺭ‬
‫ﻣﻥ ﺍﻟﻣﻌﺎﻣﻼﺕ ﻻ ﺗﺑﺩﺃ ﻭﻻ ﺗﻧﺗﻬﻲ ﺇﻻ ﺑﻬﺎ ﻭﺗﺿﺭﺭ ﻣﻥ ﺫﻟﻙ ﺍﻟﻔﻘﺭﺍء ﺗﺿﺭﺭﺍ ﻋﻅﻳﻣﺎ ﻭﻓﺳﺩﺕ ﻛﺛﻳﺭ ﻣﻥ‬
‫ﺍﻟﺫﻣﻡ ﺑﺳﺑﺑﻬﺎ ﻭﺻﺎﺭﺕ ﺳ ﺑﺑﺎ ﻹﻓﺳ ﺎﺩ ﺍﻟﻌﻣ ﺎﻝ ﻋﻠ ﻰ ﺃﺻ ﺣﺎﺏ ﺍﻟﻌﻣ ﻝ ﻭﺍﻟﺧﺩﻣ ﺔ ﺍﻟﺟﻳ ﺩﺓ ﻻ ﺗﻘ ﺩﻡ ﺇﻻ ﻟﻣ ﻥ‬
‫ﻳﺩﻓﻊ ﻭﻣﻥ ﻻ ﻳﺩﻓﻊ ﻓﺎﻟﺧﺩﻣﺔ ﻟﻪ ﺭﺩﻳﺋﺔ ﺃﻭ ﻳﺅﺧﺭ ﻭﻳﻬﻣﻝ ﻭﺃﺻﺣﺎﺏ ﺍﻟﺭﺷﺎﻭﻱ ﺍﻟﺫﻳﻥ ﺟﺎءﻭﺍ ﻣﻥ ﺑﻌ ﺩﻩ ﻗ ﺩ‬
‫ﺍﻧﺗﻬﻭﺍ ﻗﺑﻠﻪ ﺑﺯﻣﻥ ﻭﺑﺳﺑﺏ ﺍﻟﺭﺷ ﻭﺓ ﺩﺧﻠ ﺕ ﺃﻣ ﻭﺍﻝ ﻫ ﻲ ﻣ ﻥ ﺣ ﻖ ﺃﺻ ﺣﺎﺏ ﺍﻟﻌﻣ ﻝ ﻓ ﻲ ﺟﻳ ﻭﺏ ﻣﻧ ﺩﻭﺑﻲ‬
‫ﺍﻟﻣﺑﻳﻌﺎﺕ ﻭﺍﻟﻣﺷﺗﺭﻳﺎﺕ ﻭﻟﻬﺫﺍ ﻭﻏﻳﺭﻩ ﻓﻼ ﻋﺟﺏ ﺃﻥ ﻳﺩﻋﻭ ﺍﻟﻧﺑﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻳﻪ ﻭﺳ ﻠﻡ ﻋﻠ ﻰ ﺍﻟﺷ ﺭﻛﺎء‬
‫ﻓﻲ ﻫﺫﻩ ﺍﻟﺟﺭﻳﻣﺔ ﻭﺍﻷﻁﺭﺍﻑ ﻓﻳﻬﺎ ﺃﻥ ﻳﻁﺭﺩﻫﻡ ﺍﻟﻠﻪ ﻣﻥ ﺭﺣﻣﺗﻪ ﻓﻌﻥ ﻋﺑ ﺩ ﺍﻟﻠ ﻪ ﺑ ﻥ ﻋﻣ ﺭﻭ ﺭﺿ ﻲ ﺍﻟﻠ ﻪ‬
‫ﻋﻧﻪ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻭﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻳ ﻪ ﻭﺳ ﻠﻡ‪ " :‬ﻟﻌﻧ ﺔ ﺍﻟﻠ ﻪ ﻋﻠ ﻰ ﺍﻟﺭﺍﺷ ﻲ ﻭﺍﻟﻣﺭﺗﺷ ﻲ " ﺭﻭﺍﻩ ﺍﺑ ﻥ‬
‫ﻣﺎﺟﺔ ‪ ٢٣١٣‬ﻭﻫﻭ ﻓﻲ ﺻﺣﻳﺢ ﺍﻟﺟﺎﻣﻊ ‪.٥١١٤‬‬

‫ﻏﺻﺏ ﺍﻷﺭﺽ‪-:‬‬

‫ﺇﺫﺍ ﺍﻧﻌﺩﻡ ﺍﻟﺧﻭﻑ ﻣﻥ ﺍﻟﻠ ﻪ ﺻ ﺎﺭﺕ ﺍﻟﻘ ﻭﺓ ﻭﺍﻟﺣﻳﻠ ﺔ ﻭﺑ ﺎﻻ ﻋﻠ ﻰ ﺻ ﺎﺣﺑﻬﺎ ﻳﺳ ﺗﺧﺩﻣﻬﺎ ﻓ ﻲ ﺍﻟﻅﻠ ﻡ‬
‫ﻛﻭﺿﻊ ﺍﻟﻳﺩ ﻭﺍﻻﺳﺗﻳﻼء ﻋﻠﻰ ﺃﻣ ﻭﺍﻝ ﺍﻵﺧ ﺭﻳﻥ ﻭﻣ ﻥ ﺫﻟ ﻙ ﻏﺻ ﺏ ﺍﻷﺭﺍﺿ ﻲ ﻭﻋﻘﻭﺑ ﺔ ﺫﻟ ﻙ ﻓ ﻲ ﻏﺎﻳ ﺔ‬
‫ﺍﻟﺷﺩﺓ ﻓﻌﻥ ﻋﺑﺩ ﺍﻟﻠﻪ ﺑﻥ ﻋﻣﺭ ﻣﺭﻓﻭﻋﺎ‪ ":‬ﻣﻥ ﺃﺧﺫ ﻣﻥ ﺍﻷﺭﺽ ﺷﻳﺋﺎ ﺑﻐﻳﺭ ﺣﻘ ﻪ ﺧﺳ ﻑ ﺑ ﻪ ﻳ ﻭﻡ ﺍﻟﻘﻳﺎﻣ ﺔ‬
‫ﺇﻟﻰ ﺳﺑﻊ ﺃﺭﺿﻳﻥ " ﺭﻭﺍﻩ ﺍﻟﺑﺧﺎﺭﻱ ﺍﻧﻅﺭ ﺍﻟﻔﺗﺢ ‪.١٠٣/٥‬‬

‫ﻭﻋﻥ ﻳﻌﻠﻰ ﺑﻥ ﻣﺭﺓ ﺭﺿﻲ ﺍﻟﻠﻪ ﻋﻧﻪ ﻣﺭﻓﻭﻋﺎ‪ " :‬ﺃﻳﻣﺎ ﺭﺟﻝ ﻅﻠ ﻡ ﺷ ﺑﺭﺍ ﻣ ﻥ ﺍﻷﺭﺽ ﻛﻠﻔ ﻪ ﺍﻟﻠ ﻪ‬
‫‪www.islamqa.info‬‬ ‫‪٣‬‬
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 ‫ﻣﺤﺮﻣﺎت اﺳﺘﻬﺎن ﺑﻬﺎ ﻛﺜﻴﺮ ﻣﻦ اﻟﻨﺎس‬

‫ﺃﻥ ﻳﺣﻔﺭﻩ )ﻓﻲ ﺍﻟﻁﺑﺭﺍﻧﻲ‪ :‬ﻳﺣﺿﺭﻩ( ﺣﺗﻰ ﺁﺧﺭ ﺳﺑﻊ ﺃﺭﺿﻳﻥ ﺛﻡ ﻳﻁﻭﻗﻪ ﻳﻭﻡ ﺍﻟﻘﻳﺎﻣﺔ ﺣﺗ ﻰ ﻳﻘﺿ ﻰ ﺑ ﻳﻥ‬
‫ﺍﻟﻧﺎﺱ " ﺭﻭﺍﻩ ﺍﻟﻁﺑﺭﺍﻧﻲ ﻓﻲ ﺍﻟﻛﺑﻳﺭ ‪ ٢٧٠/٢٢‬ﻭﻫﻭ ﻓﻲ ﺻﺣﻳﺢ ﺍﻟﺟﺎﻣﻊ ‪.٢٧١٩‬‬

‫ﻭﻳﺩﺧﻝ ﻓﻲ ﺫﻟﻙ ﺗﻐﻳﻳﺭ ﻋﻼﻣﺎﺕ ﺍﻷﺭﺍﺿﻲ ﻭﺣﺩﻭﺩﻫﺎ ﻓﻳﻭﺳﻊ ﺃﺭﺿﻪ ﻋﻠ ﻰ ﺣﺳ ﺎﺏ ﺟ ﺎﺭﻩ ﻭﻫ ﻭ‬

‫ﺍﻟﻣﺷﺎﺭ ﺇﻟﻳﻪ ﺑﻘﻭﻟﻪ ﺻﻠﻰ ﺍﻟﻠ ﻪ ﻋﻠﻳ ﻪ ﻭﺳ ﻠﻡ‪ " :‬ﻟﻌ ﻥ ﺍﻟﻠ ﻪ ﻣ ﻥ ﻏﻳ ﺭ ﻣﻧ ﺎﺭ ﺍﻷﺭﺽ " ﺭﻭﺍﻩ ﻣﺳ ﻠﻡ ﺑﺷ ﺭﺡ‬
‫ﺍﻟﻧﻭﻭﻱ ‪.١٤١/١٣‬‬

‫ﻗﺑﻭﻝ ﺍﻟﻬﺩﻳﺔ ﺑﺳﺑﺏ ﺍﻟﺷﻔﺎﻋﺔ‪-:‬‬

‫ﺍﻟﺟﺎﻩ ﻭﺍﻟﻣﻛﺎﻧﺔ ﺑﻳﻥ ﺍﻟﻧﺎﺱ ﻣﻥ ﻧﻌﻡ ﺍﻟﻠﻪ ﻋﻠﻰ ﺍﻟﻌﺑﺩ ﺇﺫﺍ ﺷﻛﺭﻫﺎ ﻭﻣﻥ ﺷﻛﺭ ﻫﺫﻩ ﺍﻟﻧﻌﻣﺔ ﺃﻥ ﻳﺑﺫﻟﻬﺎ‬
‫ﺻﺎﺣﺑﻬﺎ ﻟﻧﻔﻊ ﺍﻟﻣﺳﻠﻣﻳﻥ ﻭﻫﺫﺍ ﻳﺩﺧﻝ ﻓﻲ ﻋﻣﻭﻡ ﻗﻭﻝ ﺍﻟﻧﺑﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻳﻪ ﻭﺳﻠﻡ‪ " :‬ﻣﻥ ﺍﺳﺗﻁﺎﻉ ﻣﻧﻛﻡ‬
‫ﺃﻥ ﻳﻧﻔﻊ ﺃﺧﺎﻩ ﻓﻠﻳﻔﻌﻝ " ﺭﻭﺍﻩ ﻣﺳﻠﻡ ‪ .١٧٢٦/٤‬ﻭﻣﻥ ﻧﻔﻊ ﺑﺟﺎﻫﻪ ﺃﺧﺎﻩ ﺍﻟﻣﺳﻠﻡ ﻓﻲ ﺩﻓﻊ ﻅﻠﻡ ﻋﻧﻪ ﺃﻭ ﺟﻠﺏ‬
‫ﺧﻳﺭ ﺇﻟﻳﻪ ﺩﻭﻥ ﺍﺭﺗﻛﺎﺏ ﻣﺣﺭﻡ ﺃﻭ ﺍﻋﺗﺩﺍء ﻋﻠﻰ ﺣﻖ ﺃﺣﺩ ﻓﻬﻭ ﻣﺄﺟﻭﺭ ﻋﻧ ﺩ ﺍﻟﻠ ﻪ ﻋ ﺯ ﻭﺟ ﻝ ﺇﺫﺍ ﺧﻠﺻ ﺕ‬
‫ﻧﻳﺗ ﻪ ﻛﻣ ﺎ ﺃﺧﺑ ﺭ ﻋ ﻥ ﺫﻟ ﻙ ﺍﻟﻧﺑ ﻲ ﺻ ﻠﻰ ﺍﻟﻠ ﻪ ﻋﻠﻳ ﻪ ﻭﺳ ﻠﻡ ﺑﻘﻭﻟ ﻪ‪ " :‬ﺍﺷ ﻔﻌﻭﺍ ﺗ ﺅﺟﺭﻭﺍ " ﺭﻭﺍﻩ ﺃﺑ ﻭ ﺩﺍﻭﺩ‬
‫‪ ٥١٣٢‬ﻭﺍﻟﺣﺩﻳﺙ ﻓﻲ ﺍﻟﺻﺣﻳﺣﻳﻥ ﻓﺗﺢ ﺍﻟﺑﺎﺭﻱ ‪ ٤٥٠/١٠‬ﻛﺗﺎﺏ ﺍﻷﺩﺏ ﺑﺎﺏ ﺗﻌ ﺎﻭﻥ ﺍﻟﻣ ﺅﻣﻧﻳﻥ ﺑﻌﺿ ﻬﻡ‬
‫ﺑﻌﺿﺎ‪.‬‬

‫ﻭﻻ ﻳﺟﻭﺯ ﺃﺧﺫ ﻣﻘﺎﺑﻝ ﻋﻠﻰ ﻫﺫﻩ ﺍﻟﺷﻔﺎﻋﺔ ﻭﺍﻟﻭﺍﺳﻁﺔ ﻭﺍﻟﺩﻟﻳﻝ ﻣﺎ ﺟﺎء ﻋﻥ ﺃﺑﻲ ﺃﻣﺎﻣﺔ ﺭﺿﻲ ﺍﻟﻠﻪ‬
‫ﻋﻧﻪ ﻣﺭﻓﻭﻋﺎ‪ " :‬ﻣﻥ ﺷﻔﻊ ﻷﺣﺩ ﺷﻔﺎﻋﺔ‪ ،‬ﻓﺄﻫﺩﻯ ﻟﻪ ﻫﺩﻳﺔ )ﻋﻠﻳﻬﺎ( ﻓﻘﺑﻠﻬﺎ )ﻣﻧﻪ( ﻓﻘﺩ ﺃﺗﻰ ﺑﺎﺑﺎ ﻋﻅﻳﻣﺎ ﻣﻥ‬
‫ﺃﺑﻭﺍﺏ ﺍﻟﺭﺑﺎ "‪ .‬ﺭﻭﺍﻩ ﺍﻹﻣﺎﻡ ﺃﺣﻣﺩ ‪ ٢٦١/٥‬ﻭﻫﻭ ﻓﻲ ﺻﺣﻳﺢ ﺍﻟﺟﺎﻣﻊ ‪.٦٢٩٢‬‬

‫ﻭﻣ ﻥ ﺍﻟﻧ ﺎﺱ ﻳﻌ ﺭﺽ ﺑ ﺫﻝ ﺟﺎﻫ ﻪ ﻭﻭﺳ ﺎﻁﺗﻪ ﻣﻘﺎﺑ ﻝ ﻣﺑﻠ ﻎ ﻣ ﺎﻟﻲ ﻳﺷ ﺗﺭﻁﻪ ﻟﺗﻌﻳ ﻳﻥ ﺷ ﺧﺹ ﻓ ﻲ‬
‫ﻭﻅﻳﻔﺔ ﺃﻭ ﻧﻘﻝ ﺁﺧﺭ ﻣﻥ ﺩﺍﺋﺭﺓ ﺃﻭ ﻣﻥ ﻣﻧﻁﻘﺔ ﺇﻟ ﻰ ﺃﺧ ﺭﻯ ﺃﻭ ﻋ ﻼﺝ ﻣ ﺭﻳﺽ ﻭﻧﺣ ﻭ ﺫﻟ ﻙ ﻭﺍﻟ ﺭﺍﺟﺢ ﺃﻥ‬
‫ﻫﺫﺍ ﺍﻟﻣﻘﺎﺑﻝ ﻣﺣﺭﻡ ﻟﺣﺩﻳﺙ ﺃﺑﻲ ﺃﻣﺎﻣﺔ ﺍﻟﻣﺗﻘﺩﻡ ﺁﻧﻔﺎ ﺑﻝ ﺇﻥ ﻅﺎﻫﺭ ﺍﻟﺣﺩﻳﺙ ﻳﺷﻣﻝ ﺍﻷﺧﺫ ﻭﻟﻭ ﺑﺩﻭﻥ ﺷﺭﻁ‬
‫ﻣﺳﺑﻖ ]ﻣﻥ ﺇﻓﺎﺩﺍﺕ ﺍﻟﺷﻳﺦ ﻋﺑﺩ ﺍﻟﻌﺯﻳﺯ ﺑﻥ ﺑﺎﺯ ﻣﺷﺎﻓﻬﺔ[ ﻭﺣﺳﺏ ﻓﺎﻋﻝ ﺍﻟﺧﻳﺭ ﺍﻷﺟﺭ ﻣﻥ ﺍﻟﻠﻪ ﻳﺟﺩﻩ ﻳﻭﻡ‬
‫ﺍﻟﻘﻳﺎﻣﺔ‪ .‬ﺟﺎء ﺭﺟﻝ ﺇﻟﻰ ﺍﻟﺣﺳﻥ ﺑﻥ ﺳﻬﻝ ﻳﺳﺗﺷﻔﻊ ﺑﻪ ﻓﻲ ﺣﺎﺟﺔ ﻓﻘﺿﺎﻫﺎ ﻓﺄﻗﺑﻝ ﺍﻟﺭﺟﻝ ﻳﺷ ﻛﺭﻩ ﻓﻘ ﺎﻝ ﻟ ﻪ‬
‫ﺍﻟﺣﺳﻥ ﺑﻥ ﺳﻬﻝ ﻋ ﻼﻡ ﺗﺷ ﻛﺭﻧﺎ ﻭﻧﺣ ﻥ ﻧ ﺭﻯ ﺃﻥ ﻟﻠﺟ ﺎﻩ ﺯﻛ ﺎﺓ ﻛﻣ ﺎ ﺃﻥ ﻟﻠﻣ ﺎﻝ ﺯﻛ ﺎﺓ ؟ ﺍﻵﺩﺍﺏ ﺍﻟﺷ ﺭﻋﻳﺔ‬

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 ‫ﻣﺤﺮﻣﺎت اﺳﺘﻬﺎن ﺑﻬﺎ ﻛﺜﻴﺮ ﻣﻦ اﻟﻨﺎس‬

‫ﻻﺑﻥ ﻣﻔﻠﺢ ‪.١٧٦/٢‬‬

‫ﻭﻣﻣ ﺎ ﻳﺣﺳ ﻥ ﺍﻹﺷ ﺎﺭﺓ ﺇﻟﻳ ﻪ ﻫﻧ ﺎ ﺍﻟﻔ ﺭﻕ ﺑ ﻳﻥ ﺍﺳ ﺗﺋﺟﺎﺭ ﺷ ﺧﺹ ﻹﻧﺟ ﺎﺯ ﻣﻌﺎﻣﻠ ﺔ ﻭﻣﺗﺎﺑﻌﺗﻬ ﺎ‬
‫ﻭﻣﻼﺣﻘﺗﻬﺎ ﻣﻘﺎﺑﻝ ﺃﺟﺭﺓ ﻓﻳﻛﻭﻥ ﻫﺫﺍ ﻣﻥ ﺑﺎﺏ ﺍﻹﺟﺎﺭﺓ ﺍﻟﺟﺎﺋﺯﺓ ﺑﺎﻟﺷﺭﻭﻁ ﺍﻟﺷﺭﻋﻳﺔ ﻭﺑﻳﻥ ﺃﻥ ﻳﺑﺫﻝ ﺟﺎﻫﻪ‬
‫ﻭﻭﺳﺎﻁﺗﻪ ﻓﻳﺷﻔﻊ ﻣﻘﺎﺑﻝ ﻣﺎﻝ ﻓﻬﺫﺍ ﻣﻥ ﺍﻟﻣﺣﻅﻭﺭ‪.‬‬

‫ﺍﺳﺗﻳﻔﺎء ﺍﻟﻌﻣﻝ ﻣﻥ ﺍﻷﺟﻳﺭ ﻭﻋﺩﻡ ﺇﻳﻔﺎﺋﻪ ﺃﺟﺭﻩ‪-:‬‬

‫ﻟﻘﺩ ﺭﻏﺏ ﺍﻟﻧﺑﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻳﻪ ﻭﺳﻠﻡ ﻓﻲ ﺳﺭﻋﺔ ﺇﻋﻁﺎء ﺍﻷﺟﻳﺭ ﺣﻘﻪ ﻓﻘﺎﻝ‪ " :‬ﺃﻋﻁﻭﺍ ﺍﻷﺟﻳ ﺭ‬
‫ﺃﺟﺭﻩ ﻗﺑﻝ ﺃﻥ ﻳﺟﻑ ﻋﺭﻗﻪ " ﺭﻭﺍﻩ ﺍﺑﻥ ﻣﺎﺟﺔ ‪ ٨١٧/٢‬ﻭﻫﻭ ﻓﻲ ﺻﺣﻳﺢ ﺍﻟﺟﺎﻣﻊ ‪.١٤٩٣‬‬

‫ﻭﻣﻥ ﺃﻧﻭﺍﻉ ﺍﻟﻅﻠﻡ ﺍﻟﺣﺎﺻﻝ ﻓﻲ ﻣﺟﺗﻣﻌﺎﺕ ﺍﻟﻣﺳﻠﻣﻳﻥ ﻋﺩﻡ ﺇﻋﻁﺎء ﺍﻟﻌﻣﺎﻝ ﻭﺍﻷﺟﺭﺍء ﻭﺍﻟﻣﻭﻅﻔﻳﻥ‬
‫ﺣﻘﻭﻗﻬﻡ ﻭﻟﻬﺫﺍ ﻋﺩﺓ ﺻﻭﺭ ﻣﻧﻬﺎ‪:‬‬

‫ــ ﺃﻥ ﻳﺟﺣﺩﻩ ﺣﻘﻪ ﺑﺎﻟﻛﻠﻳﺔ ﻭﻻ ﻳﻛﻭﻥ ﻟﻸﺟﻳﺭ ﺑﻳﻧﺔ ﻓﻬﺫﺍ ﻭﺇﻥ ﺿﺎﻉ ﺣﻘﻪ ﻓﻲ ﺍﻟﺩﻧﻳﺎ ﻓﺈﻧﻪ ﻻ ﻳﺿﻳﻊ‬
‫ﻋﻧﺩ ﺍﻟﻠﻪ ﻳﻭﻡ ﺍﻟﻘﻳﺎﻣﺔ ﻓﺈﻥ ﺍﻟﻅﺎﻟﻡ ﻳﺄﺗﻲ ﻭﻗﺩ ﺃﻛﻝ ﻣﺎﻝ ﺍﻟﻣﻅﻠﻭﻡ ﻓﻳﻌﻁﻰ ﺍﻟﻣﻅﻠﻭﻡ ﻣﻥ ﺣﺳﻧﺎﺕ ﺍﻟﻅ ﺎﻟﻡ ﻓ ﺈﻥ‬
‫ﻓﻧﻳﺕ ﺃﺧﺫ ﻣﻥ ﺳﻳﺋﺎﺕ ﺍﻟﻣﻅﻠﻭﻡ ﻓﻁﺭﺣﺕ ﻋﻠﻰ ﺍﻟﻅﺎﻟﻡ ﺛﻡ ﻁﺭﺡ ﻓﻲ ﺍﻟﻧﺎﺭ‪.‬‬

‫ــ ﺃﻥ ﻳﺑﺧﺳ ﻪ ﻓﻳ ﻪ ﻓ ﻼ ﻳﻌﻁﻳ ﻪ ﺇﻳ ﺎﻩ ﻛ ﺎﻣﻼ ﻭﻳ ﻧﻘﺹ ﻣﻧ ﻪ ﺩﻭﻥ ﺣ ﻖ ﻭﻗ ﺩ ﻗ ﺎﻝ ﺍﻟﻠ ﻪ ﺗﻌ ﺎﻟﻰ‪) :‬ﻭﻳ ﻝ‬

‫ﻟﻠﻣﻁﻔﻔﻳﻥ( ﺍﻟﻣﻁﻔﻔﻳﻥ‪ ،١/‬ﻭﻣﻥ ﺃﻣﺛﻠﺔ ﺫﻟﻙ ﻣﺎ ﻳﻔﻌﻠﻪ ﺑﻌ ﺽ ﺃﺭﺑ ﺎﺏ ﺍﻟﻌﻣ ﻝ ﺇﺫﺍ ﺍﺳ ﺗﻘﺩﻡ ﻋﻣ ﺎﻻ ﻣ ﻥ ﺑﻠ ﺩﻫﻡ‬
‫ﻭﻛﺎﻥ ﻗﺩ ﻋﻘﺩ ﻣﻌﻬﻡ ﻋﻘﺩﺍ ﻋﻠﻰ ﺃﺟﺭ ﻣﻌ ﻳﻥ ﻓ ﺈﺫﺍ ﺍﺭﺗﺑﻁ ﻭﺍ ﺑ ﻪ ﻭﺑﺎﺷ ﺭﻭﺍ ﺍﻟﻌﻣ ﻝ ﻋﻣ ﺩ ﺇﻟ ﻰ ﻋﻘ ﻭﺩ ﺍﻟﻌﻣ ﻝ‬
‫ﻓﻐﻳﺭﻫﺎ ﺑﺄﺟﻭﺭ ﺃﻗﻝ ﻓﻳﻘﻳﻣﻭﻥ ﻋﻠﻰ ﻛﺭﺍﻫﻳﺔ ﻭﻗﺩ ﻻ ﻳﺳﺗﻁﻳﻌﻭﻥ ﺇﺛﺑﺎﺕ ﺣﻘﻬ ﻡ ﻓﻳﺷ ﻛﻭﻥ ﺃﻣ ﺭﻫﻡ ﺇﻟ ﻰ ﺍﻟﻠ ﻪ‪،‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﺭﺏ ﺍﻟﻌﻣﻝ ﺍﻟﻅﺎﻟﻡ ﻣﺳﻠﻣﺎ ﻭﺍﻟﻌﺎﻣﻝ ﻛﺎﻓﺭﺍ ﻛﺎﻥ ﺫﻟﻙ ﺍﻟﺑﺧﺱ ﻣﻥ ﺍﻟﺻ ﺩ ﻋ ﻥ ﺳ ﺑﻳﻝ ﺍﻟﻠ ﻪ ﻓﻳﺑ ﻭء‬
‫ﺑﺈﺛﻣﻪ‪.‬‬

‫ــ ﺃﻥ ﻳﺯﻳﺩ ﻋﻠﻳﻪ ﺃﻋﻣﺎﻻ ﺇﺿﺎﻓﻳﺔ ﺃﻭ ﻳﻁﻳﻝ ﻣﺩﺓ ﺍﻟﺩﻭﺍﻡ ﻭﻻ ﻳﻌﻁﻳﻪ ﺇﻻ ﺍﻷﺟﺭﺓ ﺍﻷﺳﺎﺳ ﻳﺔ ﻭﻳﻣﻧﻌ ﻪ‬
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 ‫ﻣﺤﺮﻣﺎت اﺳﺘﻬﺎن ﺑﻬﺎ ﻛﺜﻴﺮ ﻣﻦ اﻟﻨﺎس‬

‫ﺃﺟﺭﺓ ﺍﻟﻌﻣﻝ ﺍﻹﺿﺎﻓﻲ‪.‬‬

‫ــ ﺃﻥ ﻳﻣﺎﻁﻝ ﻓﻳﻪ ﻓﻼ ﻳﺩﻓﻌ ﻪ ﺇﻟﻳ ﻪ ﺇﻻ ﺑﻌ ﺩ ﺟﻬ ﺩ ﺟﻬﻳ ﺩ ﻭﻣﻼﺣﻘ ﺔ ﻭﺷ ﻛﺎﻭﻯ ﻭﻣﺣ ﺎﻛﻡ ﻭﻗ ﺩ ﻳﻛ ﻭﻥ‬
‫ﻏ ﺭﺽ ﺭﺏ ﺍﻟﻌﻣ ﻝ ﻣ ﻥ ﺍﻟﺗ ﺄﺧﻳﺭ ﺇﻣ ﻼﻝ ﺍﻟﻌﺎﻣ ﻝ ﺣﺗ ﻰ ﻳﺗ ﺭﻙ ﺣﻘ ﻪ ﻭﻳﻛ ﻑ ﻋ ﻥ ﺍﻟﻣﻁﺎﻟﺑ ﺔ ﺃﻭ ﻳﻘﺻ ﺩ‬
‫ﺍﻻﺳﺗﻔﺎﺩﺓ ﻣﻥ ﺃﻣﻭﺍﻝ ﺍﻟﻌﻣﺎﻝ ﺑﺗﻭﻅﻳﻔﻬﺎ ﻭﺑﻌﺿﻬﻡ ﻳﺭﺍﺑﻲ ﻓﻳﻬﺎ ﻭﺍﻟﻌﺎﻣﻝ ﺍﻟﻣﺳﻛﻳﻥ ﻻ ﻳﺟﺩ ﻗﻭﺕ ﻳﻭﻣ ﻪ ﻭﻻ‬
‫ﻣﺎ ﻳﺭﺳﻠﻪ ﻧﻔﻘﺔ ﻷﻫﻠﻪ ﻭﺃﻭﻻﺩﻩ ﺍﻟﻣﺣﺗﺎﺟﻳﻥ ﺍﻟﺫﻳﻥ ﺗﻐﺭﺏ ﻣﻥ ﺃﺟﻠﻬﻡ‪ .‬ﻓﻭﻳﻝ ﻟﻬﺅﻻء ﺍﻟﻅﻠﻣﺔ ﻣﻥ ﻋﺫﺍﺏ ﻳﻭﻡ‬
‫ﺃﻟﻳﻡ ﺭﻭﻯ ﺃﺑﻭ ﻫﺭﻳﺭﺓ ﺭﺿﻲ ﺍﻟﻠﻪ ﻋﻧﻪ ﻋﻥ ﺍﻟﻧﺑﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻳﻪ ﻭﺳﻠﻡ ﻗﺎﻝ‪ " :‬ﻗﺎﻝ ﺍﻟﻠﻪ ﺗﻌ ﺎﻟﻰ‪ :‬ﺛﻼﺛ ﺔ‬
‫ﺃﻧﺎ ﺧﺻﻣﻬﻡ ﻳﻭﻡ ﺍﻟﻘﻳﺎﻣﺔ ﺭﺟﻝ ﺃﻋﻁﻰ ﺑﻲ ﺛﻡ ﻏﺩﺭ ﻭﺭﺟﻝ ﺑﺎﻉ ﺣﺭﺍ ﻭﺃﻛﻝ ﺛﻣﻧﻪ ﻭﺭﺟﻝ ﺍﺳ ﺗﺄﺟﺭ ﺃﺟﻳ ﺭﺍ‬
‫ﻓﺎﺳﺗﻭﻓﻰ ﻣﻧﻪ ﻭﻟﻡ ﻳﻌﻁﻪ ﺃﺟﺭﻩ " ﺭﻭﺍﻩ ﺍﻟﺑﺧﺎﺭﻱ ﺍﻧﻅﺭ ﻓﺗﺢ ﺍﻟﺑﺎﺭﻱ ‪.٤٤٧/٤‬‬

‫ﻋﺩﻡ ﺍﻟﻌﺩﻝ ﻓﻲ ﺍﻟﻌﻁﻳﺔ ﺑﻳﻥ ﺍﻷﻭﻻﺩ‪:‬‬

‫ﻳﻌﻣﺩ ﺑﻌﺽ ﺍﻟﻧﺎﺱ ﺇﻟﻰ ﺗﺧﺻﻳﺹ ﺑﻌﺽ ﺃﻭﻻﺩﻫﻡ ﺑﻬﺑﺎﺕ ﻭﺃﻋﻁﻳﺎﺕ ﺩﻭﻥ ﺍﻵﺧﺭﻳﻥ ﻭﻫﺫﺍ ﻋﻠ ﻰ‬
‫ﺍﻟﺭﺍﺟﺢ ﻋﻣﻝ ﻣﺣﺭﻡ ﺇﺫﺍ ﻟﻡ ﻳﻛﻥ ﻟ ﻪ ﻣﺳ ﻭﻍ ﺷ ﺭﻋﻲ ﻛ ﺄﻥ ﺗﻘ ﻭﻡ ﺣﺎﺟ ﺔ ﺑﺄﺣ ﺩ ﺍﻷﻭﻻﺩ ﻟ ﻡ ﺗﻘ ﻡ ﺑ ﺎﻵﺧﺭﻳﻥ‬
‫ﻛﻣﺭﺽ ﺃﻭ ﺩﻳﻥ ﻋﻠﻳﻪ ﺃﻭ ﻣﻛﺎﻓﺄﺓ ﻟﻪ ﻋﻠﻰ ﺣﻔﻅ ﻪ ﻟﻠﻘ ﺭﺁﻥ ﻣ ﺛﻼ ﺃﻭ ﺃﻧ ﻪ ﻻ ﻳﺟ ﺩ ﻋﻣ ﻼ ﺃﻭ ﺻ ﺎﺣﺏ ﺃﺳ ﺭﺓ‬
‫ﻛﺑﻳ ﺭﺓ ﺃﻭ ﻁﺎﻟ ﺏ ﻋﻠ ﻡ ﻣﺗﻔ ﺭﻍ ﻭﻧﺣ ﻭ ﺫﻟ ﻙ ﻭﻋﻠ ﻰ ﺍﻟﻭﺍﻟ ﺩ ﺃﻥ ﻳﻧ ﻭﻱ ﺇﺫﺍ ﺃﻋﻁ ﻰ ﺃﺣ ﺩﺍ ﻣ ﻥ ﺃﻭﻻﺩﻩ ﻟﺳ ﺑﺏ‬
‫ﺷﺭﻋﻲ ﺃﻧﻪ ﻟﻭ ﻗﺎﻡ ﺑﻭﻟﺩ ﺁﺧﺭ ﻣﺛﻝ ﺣﺎﺟﺔ ﺍﻟﺫﻱ ﺃﻋﻁ ﺎﻩ ﺃﻧ ﻪ ﺳ ﻳﻌﻁﻳﻪ ﻛﻣ ﺎ ﺃﻋﻁ ﻰ ﺍﻷﻭﻝ‪ .‬ﻭﺍﻟ ﺩﻟﻳﻝ ﺍﻟﻌ ﺎﻡ‬
‫ﻗﻭﻟﻪ ﺗﻌﺎﻟﻰ )ﺍﻋﺩﻟﻭﺍ ﻫﻭ ﺃﻗﺭﺏ ﻟﻠﺗﻘﻭﻯ ﻭﺍﺗﻘﻭﺍ ﺍﻟﻠﻪ( ﻭﺍﻟ ﺩﻟﻳﻝ ﺍﻟﺧ ﺎﺹ ﻣ ﺎ ﺟ ﺎء ﻋ ﻥ ﺍﻟﻧﻌﻣ ﺎﻥ ﺑ ﻥ ﺑﺷ ﻳﺭ‬
‫ﺭﺿﻲ ﺍﻟﻠﻪ ﻋﻧﻬﻣﺎ ﺃﻥ ﺃﺑﺎﻩ ﺃﺗﻰ ﺑﻪ ﺇﻟﻰ ﺭﺳﻭﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻳﻪ ﻭﺳﻠﻡ ﻓﻘﺎﻝ " ﺇﻧﻲ ﻧﺣﻠ ﺕ ﺍﺑﻧ ﻲ ﻫ ﺫﺍ‬
‫ﻏﻼﻣﺎ )ﺃﻱ ﻭﻫﺑﺗﻪ ﻋﺑﺩﺍ ﻛﺎﻥ ﻋﻧﺩﻱ( ﻓﻘﺎﻝ ﺭﺳﻭﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻳﻪ ﻭﺳﻠﻡ ﺃﻛﻝ ﻭﻟ ﺩﻙ ﻧﺣﻠﺗ ﻪ ﻣﺛﻠ ﻪ ؟‬
‫ﻓﻘﺎﻝ ﻻ ﻓﻘﺎﻝ ﺭﺳﻭﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻳﻪ ﻭﺳﻠﻡ ﻓﺄﺭﺟﻌﻪ " ﺭﻭﺍﻩ ﺍﻟﺑﺧﺎﺭﻱ ﺍﻧﻅ ﺭ ﺍﻟﻔ ﺗﺢ ‪ ،٢١١/٥‬ﻭﻓ ﻲ‬
‫ﺭﻭﺍﻳﺔ ﻓﻘﺎﻝ ﺭﺳﻭﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻳﻪ ﻭﺳﻠﻡ " ﻓﺎﺗﻘﻭﺍ ﺍﻟﻠ ﻪ ﻭﺍﻋ ﺩﻟﻭﺍ ﺑ ﻳﻥ ﺃﻭﻻﺩﻛ ﻡ " ﻗ ﺎﻝ ﻓﺭﺟ ﻊ ﻓ ﺭﺩ‬
‫ﻋﻁﻳﺗ ﻪ ﺍﻟﻔ ﺗﺢ ‪ ،٢١١/٥‬ﻭﻓ ﻲ ﺭﻭﺍﻳ ﺔ " ﻓ ﻼ ﺗﺷ ﻬﺩﻧﻲ ﺇﺫﺍ ﻓ ﺈﻧﻲ ﻻ ﺃﺷ ﻬﺩ ﻋﻠ ﻰ ﺟ ﻭﺭ " ﺻ ﺣﻳﺢ ﻣﺳ ﻠﻡ‬
‫‪ .١٢٤٣/٣‬ﻭﻳﻌﻁﻰ ﺍﻟﺫﻛﺭ ﻣﺛﻝ ﺣﻅ ﺍﻷﻧﺛﻳﻳﻥ ﻛ ﺎﻟﻣﻳﺭﺍﺙ ﻭﻫ ﺫﺍ ﻗ ﻭﻝ ﺍﻹﻣ ﺎﻡ ﺃﺣﻣ ﺩ ﺭﺣﻣ ﻪ ﺍﻟﻠ ﻪ ]ﻣﺳ ﺎﺋﻝ‬
‫ﺍﻹﻣﺎﻡ ﺃﺣﻣﺩ ﻷﺑﻲ ﺩﺍﻭﺩ ‪ ٢٠٤‬ﻭﻗﺩ ﺣﻘﻖ ﺍﻹﻣﺎﻡ ﺍﺑ ﻥ ﺍﻟﻘ ﻳﻡ ﻓ ﻲ ﺣﺎﺷ ﻳﺗﻪ ﻋﻠ ﻰ ﺃﺑ ﻲ ﺩﺍﻭﺩ ﺍﻟﻣﺳ ﺄﻟﺔ ﺗﺣﻘﻳﻘ ﺎ‬
‫ﺑﻳﻧﺎ[‪ .‬ﻭﺍﻟﻧﺎﻅﺭ ﻓﻲ ﺃﺣﻭﺍﻝ ﺑﻌﺽ ﺍﻷﺳﺭ ﻳﺟﺩ ﻣﻥ ﺍﻵﺑ ﺎء ﻣ ﻥ ﻻ ﻳﺧ ﺎﻑ ﺍﻟﻠ ﻪ ﻓ ﻲ ﺗﻔﺿ ﻳﻝ ﺑﻌ ﺽ ﺃﻭﻻﺩﻩ‬
‫ﺑﺄﻋﻁﻳﺎﺕ ﻓﻳﻭﻏﺭ ﺻﺩﻭﺭ ﺑﻌﺿﻬﻡ ﻋﻠﻰ ﺑﻌﺽ ﻭﻳ ﺯﺭﻉ ﺑﻳ ﻧﻬﻡ ﺍﻟﻌ ﺩﺍﻭﺓ ﻭﺍﻟﺑﻐﺿ ﺎء‪ .‬ﻭﻗ ﺩ ﻳﻌﻁ ﻲ ﻭﺍﺣ ﺩﺍ‬

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 ‫ﻣﺤﺮﻣﺎت اﺳﺘﻬﺎن ﺑﻬﺎ ﻛﺜﻴﺮ ﻣﻦ اﻟﻨﺎس‬

‫ﻷﻧ ﻪ ﻳﺷ ﺑﻪ ﺃﻋﻣﺎﻣ ﻪ ﻭﻳﺣ ﺭﻡ ﺍﻵﺧ ﺭ ﻷﻧ ﻪ ﻓﻳ ﻪ ﺷ ﺑﻬﺎ ﻣ ﻥ ﺃﺧﻭﺍﻟ ﻪ ﺃﻭ ﻳﻌﻁ ﻲ ﺃﻭﻻﺩ ﺇﺣ ﺩﻯ ﺯﻭﺟﺗﻳ ﻪ ﻣ ﺎﻻ‬
‫ﻳﻌﻁﻲ ﺃﻭﻻﺩ ﺍﻷﺧﺭﻯ ﻭﺭﺑﻣﺎ ﺃﺩﺧﻝ ﺃﻭﻻﺩ ﺇﺣﺩﺍﻫﻣﺎ ﻣﺩﺍﺭﺱ ﺧﺎﺻ ﺔ ﺩﻭﻥ ﺃﻭﻻﺩ ﺍﻷﺧ ﺭﻯ ﻭﻫ ﺫﺍ ﺳ ﻳﺭﺗﺩ‬
‫ﻋﻠﻳﻪ ﻓﺈﻥ ﺍﻟﻣﺣﺭﻭﻡ ﻓﻲ ﻛﺛﻳﺭ ﻣﻥ ﺍﻷﺣﻳﺎﻥ ﻻ ﻳﺑﺭ ﺑﺄﺑﻳﻪ ﻣﺳ ﺗﻘﺑﻼ ﻭﻗ ﺩ ﻗ ﺎﻝ ﻋﻠﻳ ﻪ ﺍﻟﺻ ﻼﺓ ﻭﺍﻟﺳ ﻼﻡ ﻟﻣ ﻥ‬
‫ﻓﺎﺿﻝ ﺑﻳﻥ ﺃﻭﻻﺩﻩ ﻓﻲ ﺍﻟﻌﻁﻳﺔ "‪...‬ﺃﻟﻳﺱ ﻳﺳﺭﻙ ﺃﻥ ﻳﻛﻭﻧﻭﺍ ﺇﻟﻳﻙ ﻓﻲ ﺍﻟﺑﺭ ﺳﻭﺍء‪ ."...‬ﺭﻭﺍﻩ ﺍﻹﻣﺎﻡ ﺃﺣﻣﺩ‬
‫‪ ٢٦٩/٤‬ﻭﻫﻭ ﻓﻲ ﺻﺣﻳﺢ ﻣﺳﻠﻡ ﺭﻗﻡ ‪١٦٢٣‬‬

‫ﺳﺅﺍﻝ ﺍﻟﻧﺎﺱ ﺍﻟﻣﺎﻝ ﻣﻥ ﻏﻳﺭ ﺣﺎﺟﺔ‪:‬‬

‫ﻋﻥ ﺳﻬﻝ ﺑﻥ ﺍﻟﺣﻧﻅﻠﻳﺔ ﺭﺿﻲ ﺍﻟﻠﻪ ﻋﻧﻪ ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻭﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻳﻪ ﻭﺳﻠﻡ "ﻣ ﻥ ﺳ ﺄﻝ‬
‫ﻭﻋﻧﺩﻩ ﻣﺎ ﻳﻐﻧﻳﻪ ﻓﺈﻧﻣﺎ ﻳﺳﺗﻛﺛﺭ ﻣﻥ ﺟﻣﺭ ﺟﻬﻧﻡ ﻗﺎﻟﻭﺍ ﻭﻣﺎ ﺍﻟﻐﻧﻰ ﺍﻟﺫﻱ ﻻ ﺗﻧﺑﻐﻲ ﻣﻌﻪ ﺍﻟﻣﺳﺄﻟﺔ ﻗﺎﻝ ﻗﺩﺭ ﻣﺎ‬
‫ﻳﻐﺩﻳﻪ ﻭﻳﻌﺷﻳﻪ" ﺭﻭﺍﻩ ﺃﺑﻭ ﺩﺍﻭﺩ ‪ ٢٨١/٢‬ﻭﻫﻭ ﻓﻲ ﺻﺣﻳﺢ ﺍﻟﺟ ﺎﻣﻊ ‪ ،٦٢٨٠‬ﻭﻋ ﻥ ﺍﺑ ﻥ ﻣﺳ ﻌﻭﺩ ﺭﺿ ﻲ‬
‫ﺍﻟﻠﻪ ﻋﻧﻪ ﻗﺎﻝ ﻗﺎﻝ ﺭﺳ ﻭﻝ ﺍﻟﻠ ﻪ ﺻ ﻠﻰ ﺍﻟﻠ ﻪ ﻋﻠﻳ ﻪ ﻭﺳ ﻠﻡ " ﻣ ﻥ ﺳ ﺄﻝ ﻭﻟ ﻪ ﻣ ﺎ ﻳﻐﻧﻳ ﻪ ﺟ ﺎءﺕ ﻳ ﻭﻡ ﺍﻟﻘﻳﺎﻣ ﺔ‬
‫ﺧﺩﻭﺷ ﺎ ﺃﻭ ﻛﺩﻭﺷ ﺎ ﻓ ﻲ ﻭﺟﻬ ﻪ " ﺭﻭﺍﻩ ﺍﻹﻣ ﺎﻡ ﺃﺣﻣ ﺩ ‪ ٣٨٨/١‬ﺍﻧﻅ ﺭ ﺻ ﺣﻳﺢ ﺍﻟﺟ ﺎﻣﻊ ‪ .٦٢٥٥‬ﻭﺑﻌ ﺽ‬
‫ﺍﻟﺷﺣﺎﺫﻳﻥ ﻳﻘﻔﻭﻥ ﻓﻲ ﺍﻟﻣﺳﺎﺟﺩ ﺃﻣﺎﻡ ﺧﻠﻖ ﺍﻟﻠﻪ ﻳﻘﻁﻌﻭﻥ ﺍﻟﺗﺳﺑﻳﺢ ﺑﺷﻛﺎﻳﺎﺗﻬﻡ ﻭﺑﻌﺿﻬﻡ ﻳﻛﺫﺑﻭﻥ ﻭﻳﺯﻭﺭﻭﻥ‬
‫ﺃﻭﺭﺍﻗﺎ ﻭﻳﺧﺗﻠﻘ ﻭﻥ ﻗﺻﺻ ﺎ ﻭﻗ ﺩ ﻳﻭﺯﻋ ﻭﻥ ﺃﻓ ﺭﺍﺩ ﺍﻷﺳ ﺭﺓ ﻋﻠ ﻰ ﺍﻟﻣﺳ ﺎﺟﺩ ﺛ ﻡ ﻳﺟﻣﻌ ﻭﻧﻬﻡ ﻭﻳﻧﺗﻘﻠ ﻭﻥ ﻣ ﻥ‬
‫ﻣﺳﺟﺩ ﻵﺧﺭ ﻭﻫ ﻡ ﻓ ﻲ ﺣﺎﻟ ﺔ ﻣ ﻥ ﺍﻟﻐﻧ ﻰ ﻻ ﻳﻌﻠﻣﻬ ﺎ ﺇﻻ ﺍﻟﻠ ﻪ ﻓ ﺈﺫﺍ ﻣ ﺎﺗﻭﺍ ﻅﻬ ﺭﺕ ﺍﻟﺗﺭﻛ ﺔ‪ .‬ﻭﻏﻳ ﺭﻫﻡ ﻣ ﻥ‬
‫ﺍﻟﻣﺣﺗ ﺎﺟﻳﻥ ﺍﻟﺣﻘﻳﻘﻳ ﻳﻥ ﻳﺣﺳ ﺑﻬﻡ ﺍﻟﺟﺎﻫ ﻝ ﺃﻏﻧﻳ ﺎء ﻣ ﻥ ﺍﻟﺗﻌﻔ ﻑ ﻻ ﻳﺳ ﺄﻟﻭﻥ ﺍﻟﻧ ﺎﺱ ﺇﻟﺣﺎﻓ ﺎ ﻭﻻ ﻳﻔﻁ ﻥ ﻟﻬ ﻡ‬
‫ﻓﻳﺗﺻﺩﻕ ﻋﻠﻳﻬﻡ‪.‬‬

‫ﺍﻻﺳﺗﺩﺍﻧﺔ ﺑﺩﻳﻥ ﻻ ﻳﺭﻳﺩ ﻭﻓﺎءﻩ‬

‫ﺣﻘﻭﻕ ﺍﻟﻌﺑﺎﺩ ﻋﻧﺩ ﺍﻟﻠﻪ ﻋﻅﻳﻣﺔ ﻭﻗﺩ ﻳﺧﺭﺝ ﺍﻟﺷﺧﺹ ﻣﻥ ﺣﻖ ﺍﻟﻠﻪ ﺑﺎﻟﺗﻭﺑﺔ ﻭﻟﻛﻥ ﺣﻘﻭﻕ ﺍﻟﻌﺑﺎﺩ ﻻ‬
‫ﻣﻧﺎﺹ ﻣﻥ ﺃﺩﺍﺋﻬﺎ ﻗﺑﻝ ﺃﻥ ﻳﺄﺗﻲ ﻳﻭﻡ ﻻ ﻳﺗﻘﺎﺿﻰ ﻓﻳﻪ ﺑﺎﻟﺩﻳﻧﺎﺭ ﻭﻻ ﺑﺎﻟ ﺩﺭﻫﻡ ﻭﻟﻛ ﻥ ﺑﺎﻟﺣﺳ ﻧﺎﺕ ﻭﺍﻟﺳ ﻳﺋﺎﺕ‬
‫ﻭﺍﻟﻠ ﻪ ﺳ ﺑﺣﺎﻧﻪ ﻭﺗﻌ ﺎﻟﻰ ﻳﻘ ﻭﻝ‪) :‬ﺇﻥ ﺍﻟﻠ ﻪ ﻳ ﺄﻣﺭﻛﻡ ﺃﻥ ﺗ ﺅﺩﻭﺍ ﺍﻷﻣﺎﻧ ﺎﺕ ﺇﻟ ﻰ ﺃﻫﻠﻬ ﺎ( ﺍﻟﻧﺳ ﺎء ‪ ،٥٨/‬ﻭﻣ ﻥ‬
‫ﺍﻷﻣﻭﺭ ﺍﻟﻣﺗﻔﺷﻳﺔ ﻓﻲ ﺍﻟﻣﺟﺗﻣﻊ ﺍﻟﺗﺳﺎﻫﻝ ﻓﻲ ﺍﻻﺳﺗﺩﺍﻧﺔ ﻭﺑﻌﺽ ﺍﻟﻧﺎﺱ ﻻ ﻳﺳﺗﺩﻳﻥ ﻟﻠﺣﺎﺟ ﺔ ﺍﻟﻣﺎﺳ ﺔ ﻭﺇﻧﻣ ﺎ‬
‫ﻳﺳﺗﺩﻳﻥ ﺭﻏﺑ ﺔ ﻓ ﻲ ﺍﻟﺗﻭﺳ ﻊ ﻭﻣﺟ ﺎﺭﺍﺓ ﺍﻵﺧ ﺭﻳﻥ ﻓ ﻲ ﺗﺟﺩﻳ ﺩ ﺍﻟﻣﺭﻛ ﺏ ﻭﺍﻷﺛ ﺎﺙ ﻭﻧﺣ ﻭ ﺫﻟ ﻙ ﻣ ﻥ ﺍﻟﻣﺗ ﺎﻉ‬
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 ‫ﻣﺤﺮﻣﺎت اﺳﺘﻬﺎن ﺑﻬﺎ ﻛﺜﻴﺮ ﻣﻦ اﻟﻨﺎس‬

‫ﺍﻟﻔﺎﻧﻲ ﻭﺍﻟﺣﻁﺎﻡ ﺍﻟﺯﺍﺋﻝ ﻭﻛﺛﻳﺭﺍ ﻣﺎ ﻳﺩﺧﻝ ﻫﺅﻻء ﻓﻲ ﻣﺗﺎﻫﺎﺕ ﺑﻳ ﻭﻉ ﺍﻟﺗﻘﺳ ﻳﻁ ﺍﻟﺗ ﻲ ﻻ ﻳﺧﻠ ﻭ ﻛﺛﻳ ﺭ ﻣﻧﻬ ﺎ‬
‫ﻣﻥ ﺍﻟﺷﺑﻬﺔ ﺃﻭ ﺍﻟﺣﺭﺍﻡ‪.‬‬

‫ﻭﺍﻟﺗﺳﺎﻫﻝ ﻓﻲ ﺍﻻﺳﺗﺩﺍﻧﺔ ﻳﻘﻭﺩ ﺇﻟﻰ ﺍﻟﻣﻣﺎﻁﻠﺔ ﻓﻲ ﺍﻟﺗﺳﺩﻳﺩ ﺃﻭ ﻳﺅﺩﻱ ﺇﻟﻰ ﺇﺿﺎﻋﺔ ﺃﻣﻭﺍﻝ ﺍﻵﺧﺭﻳﻥ‬
‫ﻭﺇﺗﻼﻓﻬﺎ‪ ،‬ﻭﻗﺩ ﻗﺎﻝ ﺍﻟﻧﺑﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻳﻪ ﻭﺳﻠﻡ ﻣﺣﺫﺭﺍ ﻣﻥ ﻋﺎﻗﺑﺔ ﻫﺫﺍ ﺍﻟﻌﻣﻝ‪ " :‬ﻣﻥ ﺃﺧﺫ ﺃﻣﻭﺍﻝ ﺍﻟﻧ ﺎﺱ‬
‫ﻳﺭﻳ ﺩ ﺃﺩﺍءﻫ ﺎ ﺃﺩﻯ ﺍﻟﻠ ﻪ ﻋﻧ ﻪ ﻭﻣ ﻥ ﺃﺧ ﺫ ﻳﺭﻳ ﺩ ﺇﺗﻼﻓﻬ ﺎ ﺃﺗﻠﻔ ﻪ ﺍﻟﻠ ﻪ " ﺭﻭﺍﻩ ﺍﻟﺑﺧ ﺎﺭﻱ ﺍﻧﻅ ﺭ ﻓ ﺗﺢ ﺍﻟﺑ ﺎﺭﻱ‬
‫‪ .٥٤/٥‬ﻭﺍﻟﻧﺎﺱ ﻳﺗﺳﺎﻫﻠﻭﻥ ﻓﻲ ﺃﻣﺭ ﺍﻟﺩﻳﻥ ﻛﺛﻳﺭﺍ ﻭﻳﺣﺳﺑﻭﻧﻪ ﻫﻳﻧﺎ ﻭﻫﻭ ﻋﻧﺩ ﺍﻟﻠ ﻪ ﻋﻅ ﻳﻡ‪ ،‬ﺑ ﻝ ﺇﻥ ﺍﻟﺷ ﻬﻳﺩ‬
‫ﻣﻊ ﻣﺎﻟﻪ ﻣﻥ ﺍﻟﻣﺯﺍﻳﺎ ﺍﻟﻌﻅﻳﻣﺔ ﻭﺍﻷﺟﺭ ﺍﻟﺟﺯﻳﻝ ﻭﺍﻟﻣﺭﺗﺑ ﺔ ﺍﻟﻌﺎﻟﻳ ﺔ ﻻ ﻳﺳ ﻠﻡ ﻣ ﻥ ﺗﺑﻌ ﺔ ﺍﻟ ﺩﻳﻥ ﻭﺩﻟﻳ ﻝ ﺫﻟ ﻙ‬
‫ﻗﻭﻟﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻳﻪ ﻭﺳﻠﻡ‪ " :‬ﺳﺑﺣﺎﻥ ﺍﻟﻠﻪ ﻣﺎﺫﺍ ﺃﻧﺯﻝ ﺍﻟﻠﻪ ﻣﻥ ﺍﻟﺗﺷﺩﻳﺩ ﻓﻲ ﺍﻟﺩﻳﻥ ﻭﺍﻟﺫﻱ ﻧﻔﺳﻲ ﺑﻳﺩﻩ ﻟ ﻭ‬
‫ﺃﻥ ﺭﺟﻼ ﻗﺗﻝ ﻓﻲ ﺳﺑﻳﻝ ﺍﻟﻠﻪ ﺛﻡ ﺃﺣﻳﻲ ﺛﻡ ﻗﺗﻝ ﺛﻡ ﺃﺣﻳﻲ ﺛﻡ ﻗﺗﻝ ﻭﻋﻠﻳﻪ ﺩﻳﻥ ﻣﺎ ﺩﺧﻝ ﺍﻟﺟﻧﺔ ﺣﺗ ﻰ ﻳﻘﺿ ﻰ‬
‫ﻋﻧﻪ ﺩﻳﻧﻪ " ﺭﻭﺍﻩ ﺍﻟﻧﺳﺎﺋﻲ ﺍﻧﻅ ﺭ ﺍﻟﻣﺟﺗﺑ ﻰ ‪ ٣١٤/٧‬ﻭﻫ ﻭ ﻓ ﻲ ﺻ ﺣﻳﺢ ﺍﻟﺟ ﺎﻣﻊ ‪ .٣٥٩٤‬ﻓﻬ ﻝ ﺑﻌ ﺩ ﻫ ﺫﺍ‬
‫ﻳﺭﻋﻭﻱ ﻫﺅﻻء ﺍﻟﻣﺗﺳﺎﻫﻠﻭﻥ ﺍﻟﻣﻔﺭﻁﻭﻥ ؟!‬

‫ﺃﻛﻝ ﺍﻟﺣﺭﺍﻡ‪:‬‬

‫ﻣﻥ ﻻ ﻳﺧﺎﻑ ﺍﻟﻠﻪ ﻻ ﻳﺑﺎﻟﻲ ﻣﻥ ﺃﻳﻥ ﺍﻛﺗﺳﺏ ﺍﻟﻣﺎﻝ ﻭﻓﻳﻡ ﺃﻧﻔﻘﻪ ﺑﻝ ﻳﻛﻭﻥ ﻫﻣﻪ ﺯﻳﺎﺩﺓ ﺭﺻﻳﺩﻩ ﻭﻟﻭ‬
‫ﻛﺎﻥ ﺳﺣﺗﺎ ﻭﺣﺭﺍﻣﺎ ﻣﻥ ﺳﺭﻗﺔ ﺃﻭ ﺭﺷ ﻭﺓ ﺃﻭ ﻏﺻ ﺏ ﺃﻭ ﺗﺯﻭﻳ ﺭ ﺃﻭ ﺑﻳ ﻊ ﻣﺣ ﺭﻡ ﺃﻭ ﻣﺭﺍﺑ ﺎﺓ ﺃﻭ ﺃﻛ ﻝ ﻣ ﺎﻝ‬
‫ﻳﺗ ﻳﻡ ﺃﻭ ﺃﺟ ﺭﺓ ﻋﻠ ﻰ ﻋﻣ ﻝ ﻣﺣ ﺭﻡ ﻛﻛﻬﺎﻧ ﺔ ﻭﻓﺎﺣﺷ ﺔ ﻭﻏﻧ ﺎء ﺃﻭ ﺍﻋﺗ ﺩﺍء ﻋﻠ ﻰ ﺑﻳ ﺕ ﻣ ﺎﻝ ﺍﻟﻣﺳ ﻠﻣﻳﻥ‬
‫ﻭﺍﻟﻣﻣﺗﻠﻛﺎﺕ ﺍﻟﻌﺎﻣﺔ ﺃﻭ ﺃﺧﺫ ﻣﺎﻝ ﺍﻟﻐﻳﺭ ﺑﺎﻹﺣﺭﺍﺝ ﺃﻭ ﺳﺅﺍﻝ ﺑﻐﻳ ﺭ ﺣﺎﺟ ﺔ ﻭﻧﺣ ﻭ ﺫﻟ ﻙ ﺛ ﻡ ﻫ ﻭ ﻳﺄﻛ ﻝ ﻣﻧ ﻪ‬
‫ﻭﻳﻠﺑﺱ ﻭﻳﺭﻛﺏ ﻭﻳﺑﻧﻲ ﺑﻳﺗﺎ ﺃﻭ ﻳﺳﺗﺄﺟﺭﻩ ﻭﻳﺅﺛﺛﻪ ﻭﻳﺩﺧﻝ ﺍﻟﺣﺭﺍﻡ ﺑﻁﻧﻪ ﻭﻗﺩ ﻗ ﺎﻝ ﺍﻟﻧﺑ ﻲ ﺻ ﻠﻰ ﺍﻟﻠ ﻪ ﻋﻠﻳ ﻪ‬
‫ﻭﺳﻠﻡ‪ " :‬ﻛﻝ ﻟﺣﻡ ﻧﺑﺕ ﻣﻥ ﺳﺣﺕ ﻓﺎﻟﻧﺎﺭ ﺃﻭﻟﻰ ﺑﻪ‪ " ...‬ﺭﻭﺍﻩ ﺍﻟﻁﺑﺭﺍﻧﻲ ﻓﻲ ﺍﻟﻛﺑﻳ ﺭ ‪ ١٣٦/١٩‬ﻭﻫ ﻭ ﻓ ﻲ‬
‫ﺻﺣﻳﺢ ﺍﻟﺟﺎﻣﻊ ‪ .٤٤٩٥‬ﻭﺳﻳﺳﺄﻝ ﻳﻭﻡ ﺍﻟﻘﻳﺎﻣﺔ ﻋﻥ ﻣﺎﻟ ﻪ ﻣ ﻥ ﺃﻳ ﻥ ﺍﻛﺗﺳ ﺑﻪ ﻭﻓ ﻳﻡ ﺃﻧﻔﻘ ﻪ ﻭﻫﻧﺎﻟ ﻙ ﺍﻟﻬ ﻼﻙ‬
‫ﻭﺍﻟﺧﺳﺎﺭ ﻓﻌﻠﻰ ﻣ ﻥ ﺑﻘ ﻲ ﻟﺩﻳ ﻪ ﻣ ﺎﻝ ﺣ ﺭﺍﻡ ﺃﻥ ﻳﺳ ﺎﺭﻉ ﺑ ﺎﻟﺗﺧﻠﺹ ﻣﻧ ﻪ ﻭﺇﻥ ﻛ ﺎﻥ ﺣﻘ ﺎ ﻵﺩﻣ ﻲ ﻓﻠﻳﺳ ﺎﺭﻉ‬
‫ﺑﺈﺭﺟﺎﻋ ﻪ ﺇﻟﻳ ﻪ ﻣ ﻊ ﻁﻠ ﺏ ﺍﻟﺳ ﻣﺎﺡ ﻗﺑ ﻝ ﺃﻥ ﻳ ﺄﺗﻲ ﻳ ﻭﻡ ﻻ ﻳﺗﻘﺎﺿ ﻰ ﻓﻳ ﻪ ﺑﺎﻟ ﺩﻳﻧﺎﺭ ﻭﻻ ﺑﺎﻟ ﺩﺭﻫﻡ ﻭﻟﻛ ﻥ‬
‫ﺑﺎﻟﺣﺳﻧﺎﺕ ﻭﺍﻟﺳﻳﺋﺎﺕ‬

‫ﺷﺭﺏ ﺍﻟﺧﻣﺭ ﻭﻟﻭ ﻗﻁﺭﺓ ﻭﺍﺣﺩﺓ‪:‬‬

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 ‫ﻣﺤﺮﻣﺎت اﺳﺘﻬﺎن ﺑﻬﺎ ﻛﺜﻴﺮ ﻣﻦ اﻟﻨﺎس‬

‫ﺎﻥ‬
‫ﻁ ِ‬‫ﺷ ْﻳ َ‬
‫ﻋ َﻣ ِﻝ ﺍﻟ ﱠ‬ ‫ﺎﺏ َﻭﺍﻷ َ ْﺯﻻَ ُﻡ ِﺭﺟْ ٌ‬
‫ﺱ ِ ّﻣ ْﻥ َ‬ ‫ﺻ ُ‬‫ﻗ ﺎﻝ ﺍﻟﻠ ﻪ ﺗﻌ ﺎﻟﻰ‪} :‬ﺇِﻧﱠ َﻣ ﺎ ْﺍﻟﺧ َْﻣ ُﺭ َﻭ ْﺍﻟ َﻣ ْﻳ ِﺳ ُﺭ َﻭﺍﻷَﻧ َ‬
‫ﻓَﺎﺟْ ﺗَﻧِﺑُﻭﻩُ ﻟَﻌَﻠﱠ ُﻛ ْﻡ ﺗ ُ ْﻔ ِﻠ ُﺣﻭﻥَ { ﺍﻟﻣﺎﺋﺩﺓ‪ ،٩٠/‬ﻭﺍﻷﻣﺭ ﺑﺎﻻﺟﺗﻧﺎﺏ ﻫﻭ ﻣﻥ ﺃﻗﻭﻯ ﺍﻟﺩﻻﺋﻝ ﻋﻠﻰ ﺍﻟﺗﺣﺭﻳﻡ ﻭﻗﺩ ﻗﺭﻥ‬
‫ﺍﻟﺧﻣﺭ ﺑﺎﻷﻧﺻﺎﺏ ﻭﻫﻲ ﺁﻟﻬﺔ ﺍﻟﻛﻔﺎﺭ ﻭﺃﺻﻧﺎﻣﻬﻡ ﻓﻠﻡ ﺗﺑﻖ ﺣﺟﺔ ﻟﻣﻥ ﻳﻘﻭﻝ ﺇﻧ ﻪ ﻟ ﻡ ﻳﻘ ﻝ ﻫ ﻭ ﺣ ﺭﺍﻡ ﻭﺇﻧﻣ ﺎ‬
‫ﻗﺎﻝ ﻓﺎﺟﺗﻧﺑﻭﻩ !!‬

‫ﻭﻗﺩ ﺟﺎء ﺍﻟﻭﻋﻳﺩ ﻓﻲ ﺳﻧﺔ ﺍﻟﻧﺑﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻳﻪ ﻭﺳﻠﻡ ﻟﻣﻥ ﺷﺭﺏ ﺍﻟﺧﻣﺭ ﻓﻌﻥ ﺟ ﺎﺑﺭ ﻣﺭﻓﻭﻋ ﺎ‪:‬‬
‫"‪ ...‬ﺇﻥ ﻋﻠﻰ ﺍﻟﻠﻪ ﻋﺯ ﻭﺟﻝ ﻋﻬﺩﺍ ﻟﻣﻥ ﻳﺷﺭﺏ ﺍﻟﻣﺳﻛﺭ ﺃﻥ ﻳﺳﻘﻳﻪ ﻣﻥ ﻁﻳﻧﺔ ﺍﻟﺧﺑﺎﻝ " ﻗﺎﻟﻭﺍ‪ :‬ﻳ ﺎ ﺭﺳ ﻭﻝ‬
‫ﺍﻟﻠﻪ ﻭﻣﺎ ﻁﻳﻧﺔ ﺍﻟﺧﺑﺎﻝ ؟ ﻗﺎﻝ‪ " :‬ﻋﺭﻕ ﺃﻫﻝ ﺍﻟﻧﺎﺭ ﺃﻭ ﻋﺻﺎﺭﺓ ﺃﻫﻝ ﺍﻟﻧﺎﺭ " ﺭﻭﺍﻩ ﻣﺳﻠﻡ ‪ .١٥٨٧/٣‬ﻭﻋﻥ‬
‫ﺍﺑﻥ ﻋﺑﺎﺱ ﻣﺭﻓﻭﻋﺎ‪ " :‬ﻣ ﻥ ﻣ ﺎﺕ ﻣ ﺩﻣﻥ ﺧﻣ ﺭ ﻟﻘ ﻲ ﺍﻟﻠ ﻪ ﻭﻫ ﻭ ﻛﻌﺎﺑ ﺩ ﻭﺛ ﻥ " ﺭﻭﺍﻩ ﺍﻟﻁﺑﺭﺍﻧ ﻲ ‪٤٥/١٢‬‬
‫ﻭﻫﻭ ﻓﻲ ﺻﺣﻳﺢ ﺍﻟﺟﺎﻣﻊ ‪.٦٥٢٥‬‬

‫ﻭﻗﺩ ﺗﻧﻭﻋﺕ ﺃﻧﻭﺍﻉ ﺍﻟﺧﻣﻭﺭ ﻭﺍﻟﻣﺳﻛﺭﺍﺕ ﻓ ﻲ ﻋﺻ ﺭﻧﺎ ﺗﻧﻭﻋ ﺎ ﺑﺎﻟﻐ ﺎ ﻭﺗﻌ ﺩﺩﺕ ﺃﺳ ﻣﺎﺅﻫﺎ ﻋﺭﺑﻳ ﺔ‬
‫ﻭﺃﻋﺟﻣﻳﺔ ﻓﺄﻁﻠﻘﻭﺍ ﻋﻠﻳﻬﺎ ﺍﻟﺑﻳﺭﺓ ﻭﺍﻟﺟﻌﺔ ﻭﺍﻟﻛﺣﻭﻝ ﻭﺍﻟﻌﺭﻕ ﻭﺍﻟﻔﻭﺩﻛﺎ ﻭﺍﻟﺷﻣﺑﺎﻧﻳﺎ ﻭﻏﻳﺭ ﺫﻟﻙ ﻭﻅﻬﺭ ﻓ ﻲ‬
‫ﻫﺫﻩ ﺍﻷﻣﺔ ﺍﻟﺻﻧﻑ ﺍﻟﺫﻳﻥ ﺃﺧﺑﺭ ﺍﻟﻧﺑﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻳ ﻪ ﻭﺳ ﻠﻡ ﻋ ﻧﻬﻡ ﺑﻘﻭﻟ ﻪ‪ " :‬ﻟﻳﺷ ﺭﺑﻥ ﻧ ﺎﺱ ﻣ ﻥ ﺃﻣﺗ ﻲ‬
‫ﺍﻟﺧﻣ ﺭ ﻳﺳ ﻣﻭﻧﻬﺎ ﺑﻐﻳ ﺭ ﺍﺳ ﻣﻬﺎ " ﺭﻭﺍﻩ ﺍﻹﻣ ﺎﻡ ﺃﺣﻣ ﺩ ‪ ٣٤٢/٥‬ﻭﻫ ﻭ ﻓ ﻲ ﺻ ﺣﻳﺢ ﺍﻟﺟ ﺎﻣﻊ ‪ .٥٤٥٣‬ﻓﻬ ﻡ‬
‫ﻳﻁﻠﻘﻭﻥ ﻋﻠﻳﻬﺎ ﻣﺷﺭﻭﺑﺎﺕ ﺭﻭﺣﻳﺔ ﺑﺩﻻ ﻣﻥ ﺍﻟﺧﻣﺭ ﺗﻣﻭﻳﻬﺎ ﻭﺧﺩﺍﻋﺎ )ﻳﺧ ﺎﺩﻋﻭﻥ ﺍﻟﻠ ﻪ ﻭﺍﻟ ﺫﻳﻥ ﺁﻣﻧ ﻭﺍ ﻭﻣ ﺎ‬
‫ﻳﺧﺩﻋﻭﻥ ﺇﻻ ﺃﻧﻔﺳﻬﻡ ﻭﻣﺎ ﻳﺷﻌﺭﻭﻥ(‪.‬‬

‫ﻭﻗﺩ ﺟﺎءﺕ ﺍﻟﺷﺭﻳﻌﺔ ﺑﺎﻟﺿﺎﺑﻁ ﺍﻟﻌﻅﻳﻡ ﺍﻟﺫﻱ ﻳﺣﺳﻡ ﺍﻷﻣﺭ ﻭﻳﻘﻁﻊ ﺩﺍﺑ ﺭ ﻓﺗﻧ ﺔ ﺍﻟﺗﻼﻋ ﺏ ﻭﻫ ﻭ ﻣ ﺎ‬
‫ﺟﺎء ﻓﻲ ﻗﻭﻟﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻳﻪ ﻭﺳﻠﻡ‪ " :‬ﻛﻝ ﻣﺳﻛﺭ ﺧﻣﺭ ﻭﻛ ﻝ ﻣﺳ ﻛﺭ ﺣ ﺭﺍﻡ " ﺭﻭﺍﻩ ﻣﺳ ﻠﻡ ‪.١٥٨٧/٣‬‬
‫ﻓﻛﻝ ﻣﺎ ﺧﺎﻟﻁ ﺍﻟﻌﻘﻝ ﻭﺃﺳﻛﺭﻩ ﻓﻬ ﻭ ﺣ ﺭﺍﻡ ﻗﻠﻳﻠ ﻪ ﻭﻛﺛﻳ ﺭﻩ ]ﺣ ﺩﻳﺙ " ﻣ ﺎ ﺃﺳ ﻛﺭ ﻛﺛﻳ ﺭﻩ ﻓﻘﻠﻳﻠ ﻪ ﺣ ﺭﺍﻡ " ﻗ ﺩ‬
‫ﺭﻭﺍﻩ ﺃﺑﻭ ﺩﺍﻭﺩ ﺭﻗﻡ ‪ ٣٦٨١‬ﻭﻫﻭ ﻓﻲ ﺻﺣﻳﺢ ﺃﺑﻲ ﺩﺍﻭﺩ ﺭﻗﻡ ‪ [٣١٢٨‬ﻭﻣﻬﻣﺎ ﺗﻌﺩﺩﺕ ﺍﻷﺳﻣﺎء ﻭﺍﺧﺗﻠﻔﺕ‬
‫ﻓﺎﻟﻣﺳﻣﻰ ﻭﺍﺣﺩ ﻭﺍﻟﺣﻛﻡ ﻣﻌﻠﻭﻡ‪.‬‬

‫ﻭﺃﺧﻳﺭﺍ ﻓﻬﺫﻩ ﻣﻭﻋﻅﺔ ﻣﻥ ﺍﻟﻧﺑﻲ ﺻ ﻠﻰ ﺍﻟﻠ ﻪ ﻋﻠﻳ ﻪ ﻭﺳ ﻠﻡ ﻟﺷ ﺭﺍﺏ ﺍﻟﺧﻣ ﻭﺭ‪ ،‬ﻗ ﺎﻝ ﻋﻠﻳ ﻪ ﺍﻟﺻ ﻼﺓ‬
‫ﻭﺍﻟﺳﻼﻡ‪ " :‬ﻣﻥ ﺷﺭﺏ ﺍﻟﺧﻣﺭ ﻭﺳﻛﺭ ﻟﻡ ﺗﻘﺑﻝ ﻟﻪ ﺻﻼﺓ ﺃﺭﺑﻌﻳﻥ ﺻﺑﺎﺣﺎ ﻭﺇﻥ ﻣﺎﺕ ﺩﺧﻝ ﺍﻟﻧﺎﺭ ﻓﺈﻥ ﺗ ﺎﺏ‬
‫ﺗﺎﺏ ﺍﻟﻠﻪ ﻋﻠﻳﻪ ﻭﺇﻥ ﻋﺎﺩ ﻓﺷﺭﺏ ﻓﺳﻛﺭ ﻟﻡ ﺗﻘﺑﻝ ﻟﻪ ﺻﻼﺓ ﺃﺭﺑﻌﻳﻥ ﺻﺑﺎﺣﺎ ﻓﺈﻥ ﻣﺎﺕ ﺩﺧﻝ ﺍﻟﻧﺎﺭ ﻓﺈﻥ ﺗﺎﺏ‬

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 ‫ﻣﺤﺮﻣﺎت اﺳﺘﻬﺎن ﺑﻬﺎ ﻛﺜﻴﺮ ﻣﻦ اﻟﻨﺎس‬

‫ﺗﺎﺏ ﺍﻟﻠﻪ ﻋﻠﻳﻪ ﻭﺇﻥ ﻋﺎﺩ ﻓﺷﺭﺏ ﻓﺳﻛﺭ ﻟﻡ ﺗﻘﺑﻝ ﻟﻪ ﺻﻼﺓ ﺃﺭﺑﻌﻳﻥ ﺻﺑﺎﺣﺎ ﻓﺈﻥ ﻣﺎﺕ ﺩﺧﻝ ﺍﻟﻧﺎﺭ ﻓﺈﻥ ﺗﺎﺏ‬
‫ﺗﺎﺏ ﺍﻟﻠﻪ ﻋﻠﻳﻪ ﻭﺇﻥ ﻋﺎﺩ ﻛﺎﻥ ﺣﻘﺎ ﻋﻠﻰ ﺍﻟﻠﻪ ﺃﻥ ﻳﺳﻘﻳﻪ ﻣﻥ ﺭﺩﻏ ﺔ ﺍﻟﺧﺑ ﺎﻝ ﻳ ﻭﻡ ﺍﻟﻘﻳﺎﻣ ﺔ ﻗ ﺎﻟﻭﺍ ﻳ ﺎ ﺭﺳ ﻭﻝ‬
‫ﺍﻟﻠﻪ ﻭﻣﺎ ﺭﺩﻏﺔ ﺍﻟﺧﺑﺎﻝ ﻗﺎﻝ‪ :‬ﻋﺻﺎﺭﺓ ﺃﻫﻝ ﺍﻟﻧﺎﺭ‪ .‬ﺭﻭﺍﻩ ﺍﺑﻥ ﻣﺎﺟﺔ ﺭﻗﻡ ‪ ٣٣٧٧‬ﻭﻫﻭ ﻓﻲ ﺻﺣﻳﺢ ﺍﻟﺟﺎﻣﻊ‬
‫‪.٦٣١٣‬‬

‫ﺍﺳﺗﻌﻣﺎﻝ ﺁﻧﻳﺔ ﺍﻟﺫﻫﺏ ﻭﺍﻟﻔﺿﺔ ﻭﺍﻷﻛﻝ ﻭﺍﻟﺷﺭﺏ ﻓﻳﻬﺎ‪:‬‬

‫ﻻ ﻳﻛ ﺎﺩ ﻳﺧﻠ ﻭ ﻣﺣ ﻝ ﻣ ﻥ ﻣﺣ ﻼﺕ ﺍﻷﺩﻭﺍﺕ ﺍﻟﻣﻧﺯﻟﻳ ﺔ ﺍﻟﻳ ﻭﻡ ﻣ ﻥ ﺍﻷﻭﺍﻧ ﻲ ﺍﻟﺫﻫﺑﻳ ﺔ ﻭﺍﻟﻔﺿ ﻳﺔ ﺃﻭ‬

‫ﺍﻟﻣﻁﻠﻳﺔ ﺑﺎﻟﺫﻫﺏ ﻭﺍﻟﻔﺿﺔ ﻭﻛﺫﻟﻙ ﺑﻳﻭﺕ ﺍﻷﺛﺭﻳﺎء ﻭﻋﺩﺩ ﻣﻥ ﺍﻟﻔﻧﺎﺩﻕ ﺑﻝ ﺻﺎﺭ ﻫ ﺫﺍ ﺍﻟﻧ ﻭﻉ ﻣ ﻥ ﺍﻷﻭﺍﻧ ﻲ‬
‫ﻣﻥ ﺟﻣﻠﺔ ﺍﻟﻬﺩﺍﻳﺎ ﺍﻟﻧﻔﻳﺳ ﺔ ﺍﻟﺗ ﻲ ﻳﻘ ﺩﻣﻬﺎ ﺍﻟﻧ ﺎﺱ ﺑﻌﺿ ﻬﻡ ﻟ ﺑﻌﺽ ﻓ ﻲ ﺍﻟﻣﻧﺎﺳ ﺑﺎﺕ‪ ،‬ﻭﺑﻌ ﺽ ﺍﻟﻧ ﺎﺱ ﻗ ﺩ ﻻ‬
‫ﻳﺿﻌﻬﺎ ﻓﻲ ﺑﻳﺗﻪ ﻭﻟﻛﻧﻪ ﻳﺳﺗﻌﻣﻠﻬﺎ ﻓﻲ ﺑﻳﻭﺕ ﺍﻵﺧﺭﻳﻥ ﻭﻭﻻﺋﻣﻬﻡ‪ ،‬ﻭﻛ ﻝ ﻫ ﺫﺍ ﻣ ﻥ ﺍﻷﻣ ﻭﺭ ﺍﻟﻣﺣﺭﻣ ﺔ ﻓ ﻲ‬
‫ﺍﻟﺷﺭﻳﻌﺔ ﻭﻗﺩ ﺟﺎء ﺍﻟﻭﻋﻳﺩ ﺍﻟﺷﺩﻳﺩ ﻋﻥ ﺍﻟﻧﺑﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻳﻪ ﻭﺳﻠﻡ ﻓﻲ ﺍﺳ ﺗﻌﻣﺎﻝ ﻫ ﺫﻩ ﺍﻷﻭﺍﻧ ﻲ ﻓﻌ ﻥ ﺃﻡ‬
‫ﺳﻠﻣﺔ ﻣﺭﻓﻭﻋﺎ‪ " :‬ﺇﻥ ﺍﻟﺫﻱ ﻳﺄﻛﻝ ﺃﻭ ﻳﺷﺭﺏ ﻓﻲ ﺁﻧﻳﺔ ﺍﻟﻔﺿﺔ ﻭﺍﻟﺫﻫﺏ ﺇﻧﻣﺎ ﻳﺟﺭﺟﺭ ﻓﻲ ﺑﻁﻧﻪ ﻧ ﺎﺭ ﺟﻬ ﻧﻡ‬
‫" ﺭﻭﺍﻩ ﻣﺳ ﻠﻡ ‪ .١٦٣٤/٣‬ﻭﻫ ﺫﺍ ﺍﻟﺣﻛ ﻡ ﻳﺷ ﻣﻝ ﻛ ﻝ ﻣ ﺎ ﻫ ﻭ ﻣ ﻥ ﺍﻵﻧﻳ ﺔ ﻭﺃﺩﻭﺍﺕ ﺍﻟﻁﻌ ﺎﻡ ﻛﺎﻟﺻ ﺣﻭﻥ‬
‫ﻭﺍﻟﺷ ﻭﻙ ﻭﺍﻟﻣﻼﻋ ﻖ ﻭﺍﻟﺳ ﻛﺎﻛﻳﻥ ﻭﺃﻭﺍﻧ ﻲ ﺗﻘ ﺩﻳﻡ ﺍﻟﺿ ﻳﺎﻓﺔ ﻭﻋﻠ ﺏ ﺍﻟﺣﻠﻭﻳ ﺎﺕ ﺍﻟﻣﻘﺩﻣ ﺔ ﻓ ﻲ ﺍﻷﻋ ﺭﺍﺱ‬
‫ﻭﻧﺣﻭﻫﺎ‪.‬‬

‫ﻭﺑﻌﺽ ﺍﻟﻧﺎﺱ ﻳﻘﻭﻟﻭﻥ ﻧﺣﻥ ﻻ ﻧﺳ ﺗﻌﻣﻠﻬﺎ ﻭﻟﻛ ﻥ ﻧﺿ ﻌﻬﺎ ﻋﻠ ﻰ ﺭﻓ ﻭﻑ ﺧﻠ ﻑ ﺍﻟﺯﺟ ﺎﺝ ﻟﻠﺯﻳﻧ ﺔ‪،‬‬
‫ﻭﻫﺫﺍ ﻻ ﻳﺟﻭﺯ ﺃﻳﺿﺎ ﺳﺩﺍ ﻟﺫﺭﻳﻌﺔ ﺍﺳﺗﺧﺩﺍﻣﻬﺎ ]ﻣﻥ ﺇﻓﺎﺩﺍﺕ ﺍﻟﺷﻳﺦ ﻋﺑﺩ ﺍﻟﻌﺯﻳﺯ ﺑﻥ ﺑﺎﺯ ﻣﺷﺎﻓﻬﺔ[‪.‬‬

‫ﺷﻬﺎﺩﺓ ﺍﻟﺯﻭﺭ‪:‬‬

‫ﻭﺭ{ ﺍﻟﺣ ﺞ‪ ،٣١-٣٠/‬ﻭﻋ ﻥ‬ ‫ﺱ ِﻣﻥَ ْﺍﻷ َ ْﻭﺛ َ ِ‬

‫ﺎﻥ َﻭﺍﺟْ ﺗَﻧِﺑُﻭﺍ ﻗَ ْﻭ َﻝ ﺍﻟ ﱡﺯ ِ‬ ‫ﻗﺎﻝ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ‪} :‬ﻓَﺎﺟْ ﺗَﻧِﺑُﻭﺍ ِ ّ‬
‫ﺍﻟﺭﺟْ َ‬
‫ﻋﺑﺩ ﺍﻟﺭﺣﻣﻥ ﺑﻥ ﺃﺑﻲ ﺑﻛﺭﺓ ﺭﺿﻲ ﺍﻟﻠﻪ ﻋﻧﻬﻣ ﺎ ﻋ ﻥ ﺃﺑﻳ ﻪ ﻗ ﺎﻝ‪ :‬ﻛﻧ ﺎ ﻋﻧ ﺩ ﺭﺳ ﻭﻝ ﺍﻟﻠ ﻪ ﺻ ﻠﻰ ﺍﻟﻠ ﻪ ﻋﻠﻳ ﻪ‬
‫ﻭﺳﻠﻡ ﻓﻘﺎﻝ‪ ":‬ﺃﻻ ﺃﻧﺑﺋﻛﻡ ﺑﺄﻛﺑﺭ ﺍﻟﻛﺑﺎﺋﺭ " ﺛﻼﺛﺎ " ﺍﻹﺷﺭﺍﻙ ﺑﺎﻟﻠﻪ ﻭﻋﻘﻭﻕ ﺍﻟﻭﺍﻟﺩﻳﻥ ـ ﻭﺟﻠﺱ ﻭﻛﺎﻥ ﻣﺗﻛﺋﺎ ـ‬
‫ﻓﻘ ﺎﻝ‪ :‬ﺃﻻ ﻭﻗ ﻭﻝ ﺍﻟ ﺯﻭﺭ ﻗ ﺎﻝ ﻓﻣ ﺎ ﺯﺍﻝ ﻳﻛﺭﺭﻫ ﺎ ﺣﺗ ﻰ ﻗﻠﻧ ﺎ‪ :‬ﻟﻳﺗ ﻪ ﺳ ﻛﺕ " ﺭﻭﺍﻩ ﺍﻟﺑﺧ ﺎﺭﻱ ﺍﻧﻅ ﺭ ﺍﻟﻔ ﺗﺢ‬
‫‪.٢٦١/٥‬‬

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 ‫ﻣﺤﺮﻣﺎت اﺳﺘﻬﺎن ﺑﻬﺎ ﻛﺜﻴﺮ ﻣﻦ اﻟﻨﺎس‬

‫ﻭﺗﻛﺭﺍﺭ ﺍﻟﺗﺣﺫﻳﺭ ﻣﻥ ﺷﻬﺎﺩﺓ ﺍﻟﺯﻭﺭ ﻫﻧﺎ ﻟﺗﺳﺎﻫﻝ ﺍﻟﻧﺎﺱ ﺑﻬﺎ ﻭﻛﺛ ﺭﺓ ﺍﻟ ﺩﻭﺍﻋﻲ ﺇﻟﻳﻬ ﺎ ﻣ ﻥ ﺍﻟﻌ ﺩﺍﻭﺓ‬
‫ﻭﺍﻟﺣﺳﺩ ﻭﻟﻣﺎ ﻳﺗﺭﺗﺏ ﻋﻠﻳﻬﺎ ﻣﻥ ﺍﻟﻣﻔﺎﺳﺩ ﺍﻟﻛﺛﻳﺭﺓ ﻓﻛﻡ ﺿﺎﻉ ﻣﻥ ﺍﻟﺣﻘﻭﻕ ﺑﺷ ﻬﺎﺩﺓ ﺍﻟ ﺯﻭﺭ ﻭﻛ ﻡ ﻭﻗ ﻊ ﻣ ﻥ‬
‫ﻅﻠﻡ ﻋﻠﻰ ﺃﺑﺭﻳﺎء ﺑﺳﺑﺑﻬﺎ ﺃﻭ ﺣﺻﻝ ﺃﻧﺎﺱ ﻋﻠﻰ ﻣﺎﻻ ﻳﺳﺗﺣﻘﻭﻥ ﺃﻭ ﺃﻋﻁﻭﺍ ﻧﺳﺑﺎ ﻟﻳﺱ ﺑﻧﺳﺑﻬﻡ ﺑﻧﺎء ﻋﻠﻳﻬﺎ‪.‬‬

‫ﻭﻣﻥ ﺍﻟﺗﺳﺎﻫﻝ ﻓﻳﻬﺎ ﻣﺎ ﻳﻔﻌﻠﻪ ﺑﻌﺽ ﺍﻟﻧﺎﺱ ﻓﻲ ﺍﻟﻣﺣﺎﻛﻡ ﻣﻥ ﻗﻭﻟﻪ ﻟﺷﺧﺹ ﻳﻘﺎﺑﻠﻪ ﻫﻧﺎﻙ ﺍﺷﻬﺩ ﻟﻲ‬
‫ﻭﺃﺷﻬﺩ ﻟﻙ ﻓﻳﺷﻬﺩ ﻟﻪ ﻓﻲ ﺃﻣﺭ ﻳﺣﺗﺎﺝ ﺇﻟﻰ ﻋﻠﻡ ﺑﺎﻟﺣﻘﻳﻘﺔ ﻭﺍﻟﺣﺎﻝ ﻛﺄﻥ ﻳﺷﻬﺩ ﻟﻪ ﺑﻣﻠﻛﻳﺔ ﺃﺭﺽ ﺃﻭ ﺑﻳ ﺕ ﺃﻭ‬
‫ﺗﺯﻛﻳ ﺔ ﻭﻫ ﻭ ﻟ ﻡ ﻳﻘﺎﺑﻠ ﻪ ﺇﻻ ﻋﻠ ﻰ ﺑ ﺎﺏ ﺍﻟﻣﺣﻛﻣ ﺔ ﺃﻭ ﻓ ﻲ ﺍﻟ ﺩﻫﻠﻳﺯ ﻭﻫ ﺫﺍ ﻛ ﺫﺏ ﻭﺯﻭﺭ ﻓﻳﻧﺑﻐ ﻲ ﺃﻥ ﺗﻛ ﻭﻥ‬
‫ﺍﻟﺷﻬﺎﺩﺓ ﻛﻣﺎ ﻭﺭﺩ ﻓﻲ ﻛﺗﺎﺏ ﺍﻟﻠﻪ‪) :‬ﻭﻣﺎ ﺷﻬﺩﻧﺎ ﺇﻻ ﺑﻣﺎ ﻋﻠﻣﻧﺎ( ﻳﻭﺳﻑ ‪.٨١ /‬‬

‫ﺳﻣﺎﻉ ﺍﻟﻣﻌﺎﺯﻑ ﻭﺍﻟﻣﻭﺳﻳﻘﻰ‪:‬‬

‫ﻛﺎﻥ ﺍﺑﻥ ﻣﺳﻌﻭﺩ ﺭﺿﻲ ﺍﻟﻠﻪ ﻋﻧﻪ ﻳﻘﺳﻡ ﺑﺎﻟﻠﻪ ﺃﻥ ﺍﻟﻣﺭﺍﺩ ﺑﻘﻭﻟﻪ ﺗﻌﺎﻟﻰ )ﻭﻣﻥ ﺍﻟﻧﺎﺱ ﻣ ﻥ ﻳﺷ ﺗﺭﻱ‬
‫ﻟﻬﻭ ﺍﻟﺣﺩﻳﺙ ﻟﻳﺿﻝ ﻋﻥ ﺳﺑﻳﻝ ﺍﻟﻠﻪ( ﻫﻭ ﺍﻟﻐﻧﺎء ]ﺗﻔﺳﻳﺭ ﺍﺑﻥ ﻛﺛﻳﺭ ‪ [٣٣٣/٦‬ﻭﻋﻥ ﺃﺑﻲ ﻋﺎﻣﺭ ﻭﺃﺑﻲ ﻣﺎﻟﻙ‬
‫ﺍﻷﺷ ﻌﺭﻱ ﺭﺿ ﻲ ﺍﻟﻠ ﻪ ﻋﻧﻬﻣ ﺎ ﻋ ﻥ ﺍﻟﻧﺑ ﻲ ﺻ ﻠﻰ ﺍﻟﻠ ﻪ ﻋﻠﻳ ﻪ ﻭﺳ ﻠﻡ ﻗ ﺎﻝ‪ " :‬ﻟﻳﻛ ﻭﻧﻥ ﻣ ﻥ ﺃﻣﺗ ﻲ ﺃﻗ ﻭﺍﻡ‬
‫ﻳﺳﺗﺣﻠﻭﻥ ﺍﻟﺣﺭ ﻭﺍﻟﺣﺭﻳﺭ ﻭﺍﻟﺧﻣ ﺭ ﻭﺍﻟﻣﻌ ﺎﺯﻑ‪ " ...‬ﺭﻭﺍﻩ ﺍﻟﺑﺧ ﺎﺭﻱ ﺍﻧﻅ ﺭ ﺍﻟﻔ ﺗﺢ ‪ .٥١/١٠‬ﻭﻋ ﻥ ﺃﻧ ﺱ‬
‫ﺭﺿﻲ ﺍﻟﻠﻪ ﻋﻧﻪ ﻣﺭﻓﻭﻋﺎ‪ " :‬ﻟﻳﻛﻭﻧﻥ ﻓ ﻲ ﻫ ﺫﻩ ﺍﻷﻣ ﺔ ﺧﺳ ﻑ ﻭﻗ ﺫﻑ ﻭﻣﺳ ﺦ ﻭﺫﻟ ﻙ ﺇﺫﺍ ﺷ ﺭﺑﻭﺍ ﺍﻟﺧﻣ ﻭﺭ‬
‫ﻭﺍﺗﺧﺫﻭﺍ ﺍﻟﻘﻳﻧﺎﺕ ﻭﺿﺭﺑﻭﺍ ﺑﺎﻟﻣﻌﺎﺯﻑ " ﺍﻧﻅﺭ ﺍﻟﺳﻠﺳﻠﺔ ﺍﻟﺻﺣﻳﺣﺔ ‪ ٢٢٠٣‬ﻭﻋﺯﺍﻩ ﺇﻟ ﻰ ﺍﺑ ﻥ ﺃﺑ ﻲ ﺍﻟ ﺩﻧﻳﺎ‬
‫ﻓﻲ ﺫﻡ ﺍﻟﻣﻼﻫﻲ ﻭﺍﻟﺣﺩﻳﺙ ﺭﻭﺍﻩ ﺍﻟﺗﺭﻣﺫﻱ ﺭﻗﻡ ‪.٢٢١٢‬‬

‫ﻭﻗﺩ ﻧﻬﻰ ﺍﻟﻧﺑﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻳﻪ ﻭﺳﻠﻡ ﻋﻥ ﺍﻟﻛﻭﺑﺔ ﻭﻫﻲ ﺍﻟﻁﺑﻝ ﻭﻭﺻﻑ ﺍﻟﻣﺯﻣ ﺎﺭ ﺑﺄﻧ ﻪ ﺻ ﻭﺕ‬
‫ﺃﺣﻣﻖ ﻓﺎﺟﺭ ﻭﻗﺩ ﻧﺹ ﺍﻟﻌﻠﻣﺎء ﺍﻟﻣﺗﻘﺩﻣﻭﻥ ﻛﺎﻹﻣﺎﻡ ﺃﺣﻣﺩ ﺭﺣﻣﻪ ﺍﻟﻠﻪ ﻋﻠﻰ ﺗﺣ ﺭﻳﻡ ﺁﻻﺕ ﺍﻟﻠﻬ ﻭ ﻭﺍﻟﻌ ﺯﻑ‬
‫ﻛﺎﻟﻌﻭﺩ ﻭﺍﻟﻁﻧﺑﻭﺭ ﻭﺍﻟﺷﺑﺎﺑﺔ ﻭﺍﻟﺭﺑ ﺎﺏ ﻭﺍﻟﺻ ﻧﺞ ﻭﻻ ﺷ ﻙ ﺃﻥ ﺁﻻﺕ ﺍﻟﻠﻬ ﻭ ﻭﺍﻟﻌ ﺯﻑ ﺍﻟﺣﺩﻳﺛ ﺔ ﺗ ﺩﺧﻝ ﻓ ﻲ‬
‫ﺣ ﺩﻳﺙ ﺍﻟﻧﺑ ﻲ ﺻ ﻠﻰ ﺍﻟﻠ ﻪ ﻋﻠﻳ ﻪ ﻭﺳ ﻠﻡ ﻓ ﻲ ﺍﻟﻧﻬ ﻲ ﻋ ﻥ ﺍﻟﻣﻌ ﺎﺯﻑ ﻭﺫﻟ ﻙ ﻛﺎﻟﻛﻣﻧﺟ ﺔ ﻭﺍﻟﻘ ﺎﻧﻭﻥ ﻭﺍﻷﻭﺭﺝ‬
‫ﻭﺍﻟﺑﻳﺎﻧﻭ ﻭﺍﻟﻐﻳﺗﺎﺭ ﻭﻏﻳﺭﻫﺎ ﺑﻝ ﺇﻧﻬﺎ ﻓﻲ ﺍﻟﻁﺭﺏ ﻭﺍﻟﻧﺷﻭﺓ ﻭﺍﻟﺗﺄﺛﻳﺭ ﺃﻛﺑﺭ ﺑﻛﺛﻳﺭ ﻣﻥ ﺍﻵﻻﺕ ﺍﻟﻘﺩﻳﻣ ﺔ ﺍﻟﺗ ﻲ‬
‫ﻭﺭﺩ ﺗﺣﺭﻳﻣﻬﺎ ﻓﻲ ﺑﻌﺽ ﺍﻷﺣﺎﺩﻳﺙ ﺑﻝ ﺇﻥ ﻧﺷﻭﺓ ﺍﻟﻣﻭﺳﻳﻘﻰ ﻭﺳﻛﺭﻫﺎ ﺃﻋﻅﻡ ﻣﻥ ﺳﻛﺭ ﺍﻟﺧﻣﺭ ﻛﻣﺎ ﺫﻛ ﺭ‬
‫ﺃﻫ ﻝ ﺍﻟﻌﻠ ﻡ ﻛ ﺎﺑﻥ ﺍﻟﻘ ﻳﻡ ﻭﻏﻳ ﺭﻩ ﻭﻻﺷ ﻙ ﺃﻥ ﺍﻟﺗﺣ ﺭﻳﻡ ﻳﺷ ﺗﺩ ﻭﺍﻟ ﺫﻧﺏ ﻳﻌﻅ ﻡ ﺇﺫﺍ ﺭﺍﻓ ﻖ ﺍﻟﻣﻭﺳ ﻳﻘﻰ ﻏﻧ ﺎء‬
‫ﻭﺃﺻ ﻭﺍﺕ ﻛﺄﺻ ﻭﺍﺕ ﺍﻟﻘﻳﻧ ﺎﺕ ﻭﻫ ﻥ ﺍﻟﻣﻐﻧﻳ ﺎﺕ ﻭﺍﻟﻣﻁﺭﺑ ﺎﺕ ﻭﺗﺗﻔ ﺎﻗﻡ ﺍﻟﻣﺻ ﻳﺑﺔ ﻋﻧ ﺩﻣﺎ ﺗﻛ ﻭﻥ ﻛﻠﻣ ﺎﺕ‬

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 ‫ﻣﺤﺮﻣﺎت اﺳﺘﻬﺎن ﺑﻬﺎ ﻛﺜﻴﺮ ﻣﻦ اﻟﻨﺎس‬

‫ﺍﻷﻏﺎﻧﻲ ﻋﺷﻘﺎ ﻭﺣﺑﺎ ﻭﻏﺭﺍﻣﺎ ﻭﻭﺻﻔﺎ ﻟﻠﻣﺣﺎﺳﻥ ﻭﻟﺫﻟﻙ ﺫﻛﺭ ﺍﻟﻌﻠﻣﺎء ﺃﻥ ﺍﻟﻐﻧ ﺎء ﺑﺭﻳ ﺩ ﺍﻟﺯﻧ ﺎ ﻭﺃﻧ ﻪ ﻳﻧﺑ ﺕ‬
‫ﺍﻟﻧﻔﺎﻕ ﻓﻲ ﺍﻟﻘﻠﺏ ﻭﻋﻠﻰ ﻭﺟﻪ ﺍﻟﻌﻣﻭﻡ ﺻﺎﺭ ﻣﻭﺿ ﻭﻉ ﺍﻷﻏ ﺎﻧﻲ ﻭﺍﻟﻣﻭﺳ ﻳﻘﻰ ﻣ ﻥ ﺃﻋﻅ ﻡ ﺍﻟﻔ ﺗﻥ ﻓ ﻲ ﻫ ﺫﺍ‬
‫ﺍﻟﺯﻣﺎﻥ‪.‬‬

‫ﻭﻣﻣ ﺎ ﺯﺍﺩ ﺍﻟ ﺑﻼء ﻓ ﻲ ﻋﺻ ﺭﻧﺎ ﺩﺧ ﻭﻝ ﺍﻟﻣﻭﺳ ﻳﻘﻰ ﻓ ﻲ ﺃﺷ ﻳﺎء ﻛﺛﻳ ﺭﺓ ﻛﺎﻟﺳ ﺎﻋﺎﺕ ﻭﺍﻷﺟ ﺭﺍﺱ‬
‫ﻭﺃﻟﻌﺎﺏ ﺍﻷﻁﻔﺎﻝ ﻭﺍﻟﻛﻣﺑﻳ ﻭﺗﺭ ﻭﺑﻌ ﺽ ﺃﺟﻬ ﺯﺓ ﺍﻟﻬ ﺎﺗﻑ ﻓﺻ ﺎﺭ ﺗﺣﺎﺷ ﻲ ﺫﻟ ﻙ ﺃﻣ ﺭﺍ ﻳﺣﺗ ﺎﺝ ﺇﻟ ﻰ ﻋﺯﻳﻣ ﺔ‬
‫ﻭﺍﻟﻠﻪ ﺍﻟﻣﺳﺗﻌﺎﻥ‪.‬‬

‫ﺍﻟﻐﻳﺑﺔ‪:‬‬

‫ﺻﺎﺭﺕ ﻓﺎﻛﻬﺔ ﻛﺛﻳﺭ ﻣﻥ ﺍﻟﻣﺟﺎﻟﺱ ﻏﻳﺑﺔ ﺍﻟﻣﺳﻠﻣﻳﻥ ﻭﺍﻟﻭﻟﻭﻍ ﻓﻲ ﺃﻋﺭﺍﺿﻬﻡ ﻭﻫ ﻭ ﺃﻣ ﺭ ﻗ ﺩ ﻧﻬ ﻰ‬

‫ﺍﻟﻠﻪ ﻋﻧﻪ ﻭﻧﻔﺭ ﻋﺑ ﺎﺩﻩ ﻣﻧ ﻪ ﻭﻣﺛﻠ ﻪ ﺑﺻ ﻭﺭﺓ ﻛﺭﻳﻬ ﺔ ﺗﺗﻘ ﺯﺯ ﻣﻧﻬ ﺎ ﺍﻟﻧﻔ ﻭﺱ ﻓﻘ ﺎﻝ ﻋ ﺯ ﻭﺟ ﻝ‪) :‬ﻭﻻ ﻳﻐﺗ ﺏ‬
‫ﺑﻌﺿﻛﻡ ﺑﻌﺿﺎ ﺃﻳﺣﺏ ﺃﺣﺩﻛﻡ ﺃﻥ ﻳﺄﻛﻝ ﻟﺣﻡ ﺃﺧﻳﻪ ﻣﻳﺗﺎ ﻓﻛﺭﻫﺗﻣﻭﻩ( ﺍﻟﺣﺟﺭﺍﺕ‪.١٢/‬‬

‫ﻭﻗﺩ ﺑﻳﻥ ﻣﻌﻧﺎﻫﺎ ﺍﻟﻧﺑﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻳﻪ ﻭﺳﻠﻡ ﺑﻘﻭﻟﻪ‪ " :‬ﺃﺗﺩﺭﻭﻥ ﻣﺎ ﺍﻟﻐﻳﺑﺔ ؟ ﻗﺎﻟﻭﺍ ﺍﻟﻠ ﻪ ﻭﺭﺳ ﻭﻟﻪ‬
‫ﺃﻋﻠﻡ‪ .‬ﻗﺎﻝ‪ :‬ﺫﻛﺭﻙ ﺃﺧﺎﻙ ﺑﻣﺎ ﻳﻛﺭﻩ ﻗﻳﻝ‪ :‬ﺃﻓﺭﺃﻳﺕ ﺇﻥ ﻛﺎﻥ ﻓﻲ ﺃﺧﻲ ﻣﺎ ﺃﻗﻭﻝ ؟ ﻗﺎﻝ‪ :‬ﺇﻥ ﻛﺎﻥ ﻓﻳﻪ ﻣﺎ ﺗﻘﻭﻝ‬
‫ﻓﻘﺩ ﺍﻏﺗﺑﺗﻪ ﻭﺇﻥ ﻟﻡ ﻳﻛﻥ ﻓﻳﻪ ﻓﻘﺩ ﺑﻬﺗﻪ " ﺭﻭﺍﻩ ﻣﺳﻠﻡ ‪.٢٠٠١/٤‬‬

‫ﻓﺎﻟﻐﻳﺑﺔ ﺫﻛﺭﻙ ﻟﻠﻣﺳﻠﻡ ﺑﻣﺎ ﻓﻳﻪ ﻣﻣ ﺎ ﻳﻛﺭﻫ ﻪ ﺳ ﻭﺍء ﻛ ﺎﻥ ﻓ ﻲ ﺑﺩﻧ ﻪ ﺃﻭ ﺩﻳﻧ ﻪ ﺃﻭ ﺩﻧﻳ ﺎﻩ ﺃﻭ ﻧﻔﺳ ﻪ ﺃﻭ‬
‫ﺃﺧﻼﻗﻪ ﺃﻭ ﺧﻠﻘﺗﻪ ﻭﻟﻬﺎ ﺻﻭﺭ ﻣﺗﻌﺩﺩﺓ ﻣﻧﻬﺎ ﺃﻥ ﻳﺫﻛﺭ ﻋﻳﻭﺑﻪ ﺃﻭ ﻳﺣﺎﻛﻲ ﺗﺻﺭﻓﺎ ﻟﻪ ﻋﻠﻰ ﺳﺑﻳﻝ ﺍﻟﺗﻬﻛﻡ‬

‫ﻭﺍﻟﻧﺎﺱ ﻳﺗﺳﺎﻫﻠﻭﻥ ﻓﻲ ﺃﻣﺭ ﺍﻟﻐﻳﺑﺔ ﻣﻊ ﺷﻧﺎﻋﺗﻬﺎ ﻭﻗﺑﺣﻬﺎ ﻋﻧﺩ ﺍﻟﻠ ﻪ ﻭﻳ ﺩﻝ ﻋﻠ ﻰ ﺫﻟ ﻙ ﻗﻭﻟ ﻪ ﺻ ﻠﻰ‬
‫ﺍﻟﻠﻪ ﻋﻠﻳﻪ ﻭﺳﻠﻡ‪ " :‬ﺍﻟﺭﺑﺎ ﺍﺛﻧﺎﻥ ﻭﺳﺑﻌﻭﻥ ﺑﺎﺑﺎ ﺃﺩﻧﺎﻫﺎ ﻣﺛ ﻝ ﺇﺗﻳ ﺎﻥ ﺍﻟﺭﺟ ﻝ ﺃﻣ ﻪ ﻭﺇﻥ ﺃﺭﺑ ﻰ ﺍﻟﺭﺑ ﺎ ﺍﺳ ﺗﻁﺎﻟﺔ‬
‫ﺍﻟﺭﺟﻝ ﻓﻲ ﻋﺭﺽ ﺃﺧﻳﻪ " ﺍﻟﺳﻠﺳﻠﺔ ﺍﻟﺻﺣﻳﺣﺔ ‪.١٨٧١‬‬

‫ﻭﻳﺟﺏ ﻋﻠﻰ ﻣﻥ ﻛﺎﻥ ﺣﺎﺿﺭﺍ ﻓﻲ ﺍﻟﻣﺟﻠ ﺱ ﺃﻥ ﻳﻧﻬ ﻰ ﻋ ﻥ ﺍﻟﻣﻧﻛ ﺭ ﻭﻳ ﺩﺍﻓﻊ ﻋ ﻥ ﺃﺧﻳ ﻪ ﺍﻟﻣﻐﺗ ﺎﺏ‬
‫ﻭﻗﺩ ﺭﻏﺏ ﻓﻲ ﺫﻟﻙ ﺍﻟﻧﺑﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻳﻪ ﻭﺳﻠﻡ ﺑﻘﻭﻟﻪ‪ " :‬ﻣﻥ ﺭﺩ ﻋﻥ ﻋﺭﺽ ﺃﺧﻳﻪ ﺭﺩ ﺍﻟﻠﻪ ﻋﻥ ﻭﺟﻬﻪ‬
‫ﺍﻟﻧﺎﺭ ﻳﻭﻡ ﺍﻟﻘﻳﺎﻣﺔ " ﺭﻭﺍﻩ ﺃﺣﻣﺩ ‪ ٤٥٠/٦‬ﻭﻫﻭ ﻓﻲ ﺻﺣﻳﺢ ﺍﻟﺟﺎﻣﻊ ‪.٦٢٣٨‬‬

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 ‫ﻣﺤﺮﻣﺎت اﺳﺘﻬﺎن ﺑﻬﺎ ﻛﺜﻴﺮ ﻣﻦ اﻟﻨﺎس‬

‫ﺍﻟﻧﻣﻳﻣﺔ‪-:‬‬

‫ﻻ ﻳﺯﺍﻝ ﻧﻘﻝ ﻛﻼﻡ ﺍﻟﻧﺎﺱ ﺑﻌﺿﻬﻡ ﺇﻟﻰ ﺑﻌﺽ ﻟﻺﻓﺳ ﺎﺩ ﺑﻳ ﻧﻬﻡ ﻣ ﻥ ﺃﻋﻅ ﻡ ﺃﺳ ﺑﺎﺏ ﻗﻁ ﻊ ﺍﻟ ﺭﻭﺍﺑﻁ‬
‫ﻭﺇﻳﻘﺎﺩ ﻧﻳﺭﺍﻥ ﺍﻟﺣﻘﺩ ﻭﺍﻟﻌﺩﺍﻭﺓ ﺑﻳﻥ ﺍﻟﻧﺎﺱ ﻭﻗﺩ ﺫﻡ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﺻﺎﺣﺏ ﻫ ﺫﺍ ﺍﻟﻔﻌ ﻝ ﻓﻘ ﺎﻝ ﻋ ﺯ ﻭﺟ ﻝ‪) :‬ﻭﻻ‬
‫ﺗﻁﻊ ﻛﻝ ﺣﻼﻑ ﻣﻬﻳﻥ ﻫﻣﺎﺯ ﻣﺷﺎء ﺑﻧﻣﻳﻡ( ﺍﻟﻘﻠﻡ‪.١١/‬‬

‫ﻭﻋﻥ ﺣﺫﻳﻔﺔ ﻣﺭﻓﻭﻋﺎ‪ " :‬ﻻ ﻳ ﺩﺧﻝ ﺍﻟﺟﻧ ﺔ ﻗﺗ ﺎﺕ " ﺭﻭﺍﻩ ﺍﻟﺑﺧ ﺎﺭﻱ ﺍﻧﻅ ﺭ ﺍﻟﻔ ﺗﺢ ‪ ٤٧٢/١٠‬ﻭﻓ ﻲ‬
‫ﺍﻟﻧﻬﺎﻳﺔ ﻻﺑﻥ ﺍﻷﺛﻳﺭ ‪ :١١/٤‬ﻭﻗﻳﻝ ﺍﻟﻘﺗﺎﺕ ﺍﻟﺫﻱ ﻳﺗﺳﻣﻊ ﻋﻠﻰ ﺍﻟﻘﻭﻡ ﻭﻫﻡ ﻻ ﻳﻌﻠﻣﻭﻥ ﺛﻡ ﻳﻧﻡ‪.‬‬

‫ﻭﻋﻥ ﺍﺑﻥ ﻋﺑﺎﺱ ﻗﺎﻝ ﻣ ﺭ ﺍﻟﻧﺑ ﻲ ﺻ ﻠﻰ ﺍﻟﻠ ﻪ ﻋﻠﻳ ﻪ ﻭﺳ ﻠﻡ ﺑﺣ ﺎﺋﻁ ]ﺑﺳ ﺗﺎﻥ[ ﻣ ﻥ ﺣﻳﻁ ﺎﻥ ﺍﻟﻣﺩﻳﻧ ﺔ‬
‫ﻓﺳﻣﻊ ﺻﻭﺕ ﺇﻧﺳﺎﻧﻳﻥ ﻳﻌﺫﺑﺎﻥ ﻓﻲ ﻗﺑﻭﺭﻫﻣﺎ ﻓﻘﺎﻝ ﺍﻟﻧﺑﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻳﻪ ﻭﺳﻠﻡ‪ " :‬ﻳﻌﺫﺑﺎﻥ‪ ،‬ﻭﻣ ﺎ ﻳﻌ ﺫﺑﺎﻥ‬
‫ﻓﻲ ﻛﺑﻳﺭ ‪ -‬ﺛﻡ ﻗﺎﻝ ‪ -‬ﺑﻠ ﻰ ]ﻭﻓ ﻲ ﺭﻭﺍﻳ ﺔ‪ :‬ﻭﺇﻧ ﻪ ﻟﻛﺑﻳ ﺭ[ ﻛ ﺎﻥ ﺃﺣ ﺩﻫﻣﺎ ﻻ ﻳﺳ ﺗﺗﺭ ﻣ ﻥ ﺑﻭﻟ ﻪ ﻭﻛ ﺎﻥ ﺍﻵﺧ ﺭ‬
‫ﻳﻣﺷﻲ ﺑﺎﻟﻧﻣﻳﻣﺔ‪ " ...‬ﺭﻭﺍﻩ ﺍﻟﺑﺧﺎﺭﻱ ﺍﻧﻅﺭ ﻓﺗﺢ ﺍﻟﺑﺎﺭﻱ ‪.٣١٧/١‬‬

‫ﻭﻣﻥ ﺍﻟﺻﻭﺭ ﺍﻟﺳﻳﺋﺔ ﻟﻬﺫﺍ ﺍﻟﻌﻣﻝ ﺗﺧﺑﻳﺏ ﺍﻟﺯﻭﺝ ﻋﻠﻰ ﺯﻭﺟﺗﻪ ﻭﺍﻟﻌﻛﺱ ﻭﻫﻭ ﺍﻟﺳ ﻌﻲ ﻓ ﻲ ﺇﻓﺳ ﺎﺩ‬
‫ﺍﻟﻌﻼﻗﺔ ﺑﻳﻧﻬﻣﺎ ﻭﻛﺫﻟﻙ ﻗﻳﺎﻡ ﺑﻌﺽ ﺍﻟﻣﻭﻅﻔﻳﻥ ﻓﻲ ﻧﻘﻝ ﻛﻼﻡ ﺍﻵﺧﺭﻳﻥ ﻟﻠﻣﺩﻳﺭ ﺃﻭ ﺍﻟﻣﺳﺅﻭﻝ ﻓﻲ ﻧ ﻭﻉ ﻣ ﻥ‬
‫ﺍﻟﻭﺷﺎﻳﺔ ﻟﻺﻳﻘﺎﻉ ﻭﺇﻟﺣﺎﻕ ﺍﻟﺿﺭﺭ ﻭﻫﺫﺍ ﻛﻠﻪ ﻣﻥ ﺍﻟﻣﺣﺭﻣﺎﺕ‪.‬‬

‫ﺍﻻﻁﻼﻉ ﻋﻠﻰ ﺑﻳﻭﺕ ﺍﻟﻧﺎﺱ ﺩﻭﻥ ﺇﺫﻥ‪:‬‬

‫ﺳ ِﻠّ ُﻣﻭﺍ َ‬
‫ﻋﻠ َ ﻰ‬ ‫ﻏ ْﻳ َﺭ ﺑُﻳُ ﻭﺗِ ُﻛ ْﻡ َﺣﺗ ﱠ ﻰ ﺗ َ ْﺳﺗ َﺄْﻧِ ُ‬
‫ﺳ ﻭﺍ َﻭﺗ ُ َ‬ ‫ﻗﺎﻝ ﺗﻌﺎﻟﻰ }ﻳَﺎ ﺃَﻳﱡ َﻬﺎ ﺍﻟﱠ ﺫِﻳﻥَ ﺁ َﻣﻧُ ﻭﺍ َﻻ ﺗ َ ْﺩ ُﺧﻠُﻭﺍ ﺑُﻳُﻭﺗ ً ﺎ َ‬
‫ﺃ َ ْﻫ ِﻠ َﻬﺎ ﺫَ ِﻟ ُﻛ ْﻡ َﺧﻳ ٌْﺭ ﻟﱠ ُﻛ ْﻡ ﻟَﻌَﻠﱠ ُﻛ ْﻡ ﺗَﺫَ ﱠﻛ ُﺭﻭﻥَ { ﺍﻟﻧﻭﺭ‪ ،٢٧/‬ﻭﻗﺎﻝ ﺭﺳﻭﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻳﻪ ﻭﺳﻠﻡ ﻣﻭﺿ ﺣﺎ ﺃﻥ‬
‫ﺍﻟﻌﻠﺔ ﻓﻲ ﺍﻻﺳﺗﺋﺫﺍﻥ ﻫﻲ ﻣﺧﺎﻓﺔ ﺍﻹﻁﻼﻉ ﻋﻠﻰ ﻋﻭﺭﺍﺕ ﺃﺻﺣﺎﺏ ﺍﻟﺑﻳﻭﺕ‪ " :‬ﺇﻧﻣﺎ ﺟﻌ ﻝ ﺍﻻﺳ ﺗﺋﺫﺍﻥ ﻣ ﻥ‬
‫ﺍﺟ ﻝ ﺍﻟﺑﺻ ﺭ" ﺭﻭﺍﻩ ﺍﻟﺑﺧ ﺎﺭﻱ ﺍﻧﻅ ﺭ ﻓ ﺗﺢ ﺍﻟﺑ ﺎﺭﻱ ‪ .٢٤/١١‬ﻭﺍﻟﻳ ﻭﻡ ﻣ ﻊ ﺗﻘ ﺎﺭﺏ ﺍﻟﻣﺑ ﺎﻧﻲ ﻭﺗﻼﺻ ﻖ‬
‫ﺍﻟﻌﻣﺎﺭﺍﺕ ﻭﺗﻘﺎﺑﻝ ﺍﻟﻧﻭﺍﻓﺫ ﻭﺍﻷﺑﻭﺍﺏ ﺻﺎﺭ ﺍﺣﺗﻣﺎﻝ ﻛﺷﻑ ﺍﻟﺟﻳﺭﺍﻥ ﺑﻌﺿ ﻬﻡ ﺑﻌﺿ ﺎ ﻛﺑﻳ ﺭﺍ ﻭﻛﺛﻳ ﺭﻭﻥ ﻻ‬
‫ﻳﻐﺿﻭﻥ ﺃﺑﺻﺎﺭﻫﻡ ﻭﺭﺑﻣﺎ ﺗﻌﻣﺩ ﺑﻌﺽ ﻣﻥ ﻓﻲ ﺍﻷﻋﻠﻰ ﺍﻹﻁﻼﻉ ﻣﻥ ﻧﻭﺍﻓﺫﻫﻡ ﻭﺃﺳﻁﺣﻬﻡ ﻋﻠ ﻰ ﺍﻟﺑﻳ ﻭﺕ‬
‫ﺍﻟﻣﺟﺎﻭﺭﺓ ﺃﺳﻔﻝ ﻣﻧﻬﻡ‪ ،‬ﻭﻫﺫﻩ ﺧﻳﺎﻧ ﺔ ﻭﺍﻧﺗﻬ ﺎﻙ ﻟﺣﺭﻣ ﺔ ﺍﻟﺟﻳ ﺭﺍﻥ ﻭﻭﺳ ﻳﻠﺔ ﺇﻟ ﻰ ﺍﻟﺣ ﺭﺍﻡ‪ ،‬ﻭﺣﺻ ﻝ ﺑﺳ ﺑﺏ‬
‫ﺫﻟﻙ ﺍﻟﻛﺛﻳﺭ ﻣﻥ ﺍﻟﺑﻼء ﻭﺍﻟﻔﺗﻧﺔ ﻭﻳﻛﻔﻲ ﺩﻟﻳﻼ ﻋﻠﻰ ﺧﻁﻭﺭﺓ ﺍﻷﻣﺭ ﺇﻫﺩﺍﺭ ﺍﻟﺷﺭﻳﻌﺔ ﻟﻌ ﻳﻥ ﺍﻟﻣﺗﺟﺳ ﺱ ﻗ ﺎﻝ‬

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 ‫ﻣﺤﺮﻣﺎت اﺳﺘﻬﺎن ﺑﻬﺎ ﻛﺜﻴﺮ ﻣﻦ اﻟﻨﺎس‬

‫ﺭﺳﻭﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻳﻪ ﻭﺳﻠﻡ " ﻣﻥ ﺍﻁﻠﻊ ﻓﻲ ﺑﻳﺕ ﻗﻭﻡ ﺑﻐﻳﺭ ﺇﺫﻧﻬﻡ ﻓﻘﺩ ﺣﻝ ﻟﻬﻡ ﺃﻥ ﻳﻔﻘﺋﻭﺍ ﻋﻳﻧ ﻪ "‬
‫ﺭﻭﺍﻩ ﻣﺳ ﻠﻡ ‪ ،١٦٩٩/٣‬ﻭﻓ ﻲ ﺭﻭﺍﻳ ﺔ " ﻓﻔﻘﺋ ﻭﺍ ﻋﻳﻧ ﻪ ﻓ ﻼ ﺩﻳ ﺔ ﻟ ﻪ ﻭﻻ ﻗﺻ ﺎﺹ " ]ﺭﻭﺍﻩ ﺍﻹﻣ ﺎﻡ ﺃﺣﻣ ﺩ‬
‫‪ ٣٨٥/٢‬ﻭﻫﻭ ﻓﻲ ﺻﺣﻳﺢ ﺍﻟﺟﺎﻣﻊ ‪.٦٠٢٢‬‬

‫ﺗﻧﺎﺟﻲ ﺍﺛﻧﻳﻥ ﺩﻭﻥ ﺍﻟﺛﺎﻟﺙ‪:‬‬

‫ﻭﻫ ﺫﻩ ﻣ ﻥ ﺁﻓ ﺎﺕ ﺍﻟﻣﺟ ﺎﻟﺱ ﻭﻣ ﻥ ﺧﻁ ﻭﺍﺕ ﺍﻟﺷ ﻳﻁﺎﻥ ﻟﻳﻔ ﺭﻕ ﺑ ﻳﻥ ﺍﻟﻣﺳ ﻠﻣﻳﻥ ﻭﻳ ﻭﻏﺭ ﺻ ﺩﻭﺭ‬
‫ﺑﻌﺿﻬﻡ ﻋﻠﻰ ﺑﻌﺽ ﻭﻗﺩ ﻗﺎﻝ ﻋﻠﻳﻪ ﺍﻟﺻﻼﺓ ﻭﺍﻟﺳﻼﻡ ﻣﺑﻳﻧﺎ ﺍﻟﺣﻛﻡ ﻭﺍﻟﻌﻠ ﺔ " ﺇﺫﺍ ﻛﻧ ﺗﻡ ﺛﻼﺛ ﺔ ﻓ ﻼ ﻳﺗﻧ ﺎﺟﻰ‬
‫ﺭﺟﻼﻥ ﺩﻭﻥ ﺍﻵﺧﺭ ﺣﺗﻰ ﺗﺧﺗﻠﻁﻭﺍ ﺑﺎﻟﻧﺎﺱ ﺃﺟﻝ )ﺃﻱ ﻣﻥ ﺃﺟﻝ ﻛﻣﺎ ﻭﺭﺩ ﻓﻲ ﺑﻌﺽ ﺍﻟﺭﻭﺍﻳﺎﺕ( ﺃﻥ ﺫﻟﻙ‬
‫ﻳﺣﺯﻧﻪ " ﺭﻭﺍﻩ ﺍﻟﺑﺧﺎﺭﻱ ﺍﻧﻅﺭ ﻓﺗﺢ ﺍﻟﺑﺎﺭﻱ ‪ ،٨٣/١١‬ﻭﻳﺩﺧﻝ ﻓﻲ ﺫﻟﻙ ﺗﻧﺎﺟﻲ ﺛﻼﺛﺔ ﺩﻭﻥ ﺍﻟﺭﺍﺑﻊ ﻭﻫﻛﺫﺍ‬
‫ﻭﻛﺫﻟﻙ ﺃﻥ ﻳﺗﻛﻠﻡ ﺍﻟﻣﺗﻧﺎﺟﻳﺎﻥ ﺑﻠﻐﺔ ﻻ ﻳﻔﻬﻣﻬﺎ ﺍﻟﺛﺎﻟﺙ ﻭﻻ ﺷﻙ ﺃﻥ ﺍﻟﺗﻧﺎﺟﻲ ﻓﻳ ﻪ ﻧ ﻭﻉ ﻣ ﻥ ﺍﻟﺗﺣﻘﻳ ﺭ ﻟﻠﺛﺎﻟ ﺙ‬
‫ﺃﻭ ﺇﻳﻬﺎﻣﻪ ﺃﻧﻬﻣﺎ ﻳﺭﻳﺩﺍﻥ ﺑﻪ ﺷﺭﺍ ﻭﻧﺣﻭ ﺫﻟﻙ‪.‬‬

‫ﺍﻹﺳﺑﺎﻝ ﻓﻲ ﺍﻟﺛﻳﺎﺏ‪:‬‬

‫ﻣﻣﺎ ﻳﺣﺳﺑﻪ ﺍﻟﻧﺎﺱ ﻫﻳﻧﺎ ﻭﻫﻭ ﻋﻧﺩ ﺍﻟﻠﻪ ﻋﻅ ﻳﻡ ﺍﻹﺳ ﺑﺎﻝ ﻭﻫ ﻭ ﺇﻁﺎﻟ ﺔ ﺍﻟﻠﺑ ﺎﺱ ﺃﺳ ﻔﻝ ﻣ ﻥ ﺍﻟﻛﻌﺑ ﻳﻥ‬
‫ﻭﺑﻌﺿﻬﻡ ﻳﻣﺱ ﻟﺑﺎﺳﻪ ﺍﻷﺭﺽ ﻭﺑﻌﺿﻬﻡ ﻳﺳﺣﺑﻪ ﺧﻠﻔﻪ‬

‫ﻋﻥ ﺃﺑﻲ ﺫﺭ ﺭﺿﻲ ﺍﻟﻠﻪ ﻋﻧﻪ ﻣﺭﻓﻭﻋﺎ‪ ":‬ﺛﻼﺛﺔ ﻻ ﻳﻛﻠﻣﻬﻡ ﺍﻟﻠﻪ ﻳﻭﻡ ﺍﻟﻘﻳﺎﻣ ﺔ ﻭﻻ ﻳﻧﻅ ﺭ ﺇﻟ ﻳﻬﻡ ﻭﻻ‬
‫ﻳﺯﻛﻳﻬﻡ ﻭﻟﻬﻡ ﻋﺫﺍﺏ ﺃﻟﻳﻡ‪ :‬ﺍﻟﻣﺳﺑﻝ )ﻭﻓﻲ ﺭﻭﺍﻳﺔ‪ :‬ﺇﺯﺍﺭﻩ( ﻭﺍﻟﻣﻧﺎﻥ )ﻭﻓﻲ ﺭﻭﺍﻳﺔ‪ :‬ﺍﻟﺫﻱ ﻻ ﻳﻌﻁﻲ ﺷﻳﺋﺎ ﺇﻻ‬
‫ﻣﻧﻪ( ﻭﺍﻟﻣﻧﻔﻖ ﺳﻠﻌﺗﻪ ﺑﺎﻟﺣﻠﻑ ﺍﻟﻛﺎﺫﺏ " ﺭﻭﺍﻩ ﻣﺳﻠﻡ ‪.١٠٢/١‬‬

‫ﻭﺍﻟﺫﻱ ﻳﻘﻭﻝ ﺇﻥ ﺇﺳﺑﺎﻟﻲ ﻟﺛﻭﺑﻲ ﻟﻳﺱ ﻛﺑﺭﺍ ﻓﻬﻭ ﻳﺯﻛﻲ ﻧﻔﺳﻪ ﺗﺯﻛﻳﺔ ﻏﻳﺭ ﻣﻘﺑﻭﻟﺔ ﻭﺍﻟﻭﻋﻳﺩ ﻟﻠﻣﺳﺑﻝ‬
‫ﻋﺎﻡ ﺳﻭﺍء ﻗﺻﺩ ﺍﻟﻛﺑﺭ ﺃﻡ ﻟﻡ ﻳﻘﺻﺩﻩ ﻛﻣﺎ ﻳﺩﻝ ﻋﻠﻳﻪ ﻗﻭﻟﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻳﻪ ﻭﺳﻠﻡ‪ " :‬ﻣﺎ ﺗﺣﺕ ﺍﻟﻛﻌﺑﻳﻥ ﻣﻥ‬
‫ﺍﻹﺯﺍﺭ ﻓﻔﻲ ﺍﻟﻧﺎﺭ " ﺭﻭﺍﻩ ﺍﻹﻣﺎﻡ ﺃﺣﻣﺩ ‪ ٢٥٤/٦‬ﻭﻫ ﻭ ﻓ ﻲ ﺻ ﺣﻳﺢ ﺍﻟﺟ ﺎﻣﻊ ‪ .٥٥٧١‬ﻓ ﺈﺫﺍ ﺃﺳ ﺑﻝ ﺧ ﻳﻼء‬
‫ﺻﺎﺭﺕ ﻋﻘﻭﺑﺗﻪ ﺃﺷﺩ ﻭﺃﻋﻅﻡ ﻭﻫﻲ ﻣﺎ ﻭﺭﺩ ﻓﻲ ﻗﻭﻟﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻳﻪ ﻭﺳﻠﻡ‪ " :‬ﻣﻥ ﺟﺭ ﺛﻭﺑﻪ ﺧﻳﻼء ﻟ ﻡ‬
‫ﻳﻧﻅﺭ ﺍﻟﻠﻪ ﺇﻟﻳﻪ ﻳ ﻭﻡ ﺍﻟﻘﻳﺎﻣ ﺔ " ﺭﻭﺍﻩ ﺍﻟﺑﺧ ﺎﺭﻱ ﺭﻗ ﻡ ‪ ٣٤٦٥‬ﻁ‪ .‬ﺍﻟﺑﻐ ﺎ‪ ،‬ﻭﺫﻟ ﻙ ﻷﻧ ﻪ ﺟﻣ ﻊ ﺑ ﻳﻥ ﻣﺣ ﺭﻣﻳﻥ‬
‫ﻭﺍﻹﺳﺑﺎﻝ ﻣﺣﺭﻡ ﻓﻲ ﻛﻝ ﻟﺑﺎﺱ ﻛﻣﺎ ﻳﺩﻝ ﻋﻠﻳﻪ ﺣﺩﻳﺙ ﺍﺑﻥ ﻋﻣﺭ ﺭﺿﻲ ﺍﻟﻠﻪ ﻋﻧﻬﻣﺎ ﻣﺭﻓﻭﻋﺎ‪ " :‬ﺍﻹﺳ ﺑﺎﻝ‬

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 ‫ﻣﺤﺮﻣﺎت اﺳﺘﻬﺎن ﺑﻬﺎ ﻛﺜﻴﺮ ﻣﻦ اﻟﻨﺎس‬

‫ﻓﻲ ﺍﻹﺯﺍﺭ ﻭﺍﻟﻘﻣﻳﺹ ﻭﺍﻟﻌﻣﺎﻣﺔ ﻣﻥ ﺟﺭ ﻣﻧﻬﺎ ﺷﻳﺋﺎ ﺧﻳﻼء ﻟ ﻡ ﻳﻧﻅ ﺭ ﺍﻟﻠ ﻪ ﺇﻟﻳ ﻪ ﻳ ﻭﻡ ﺍﻟﻘﻳﺎﻣ ﺔ " ﺭﻭﺍﻩ ﺃﺑ ﻭ‬
‫ﺩﺍﻭﺩ ‪ ٣٥٣/٤‬ﻭﻫﻭ ﻓﻲ ﺻﺣﻳﺢ ﺍﻟﺟﺎﻣﻊ ‪ .٢٧٧٠‬ﻭﺍﻟﻣﺭﺃﺓ ﻳﺳﻣﺢ ﻟﻬﺎ ﺃﻥ ﺗﺭﺧﻲ ﺷ ﺑﺭﺍ ﺃﻭ ﺷ ﺑﺭﻳﻥ ﻟﺳ ﺗﺭ‬
‫ﻗﺩﻣﻳﻬﺎ ﺍﺣﺗﻳﺎﻁﺎ ﻟﻣﺎ ﻳﺧﺷﻰ ﻣﻥ ﺍﻻﻧﻛﺷﺎﻑ ﺑﺳﺑﺏ ﺭﻳﺢ ﻭﻧﺣﻭﻫﺎ ﻭﻟﻛﻥ ﻻ ﻳﺟﻭﺯ ﻟﻬﺎ ﻣﺟ ﺎﻭﺯﺓ ﺍﻟﺣ ﺩ ﻛﻣ ﺎ‬
‫ﻓﻲ ﺑﻌﺽ ﺛﻳﺎﺏ ﺍﻟﻌﺭﺍﺋﺱ ﺍﻟﺗﻲ ﺗﻣﺗﺩ ﺃﺷﺑﺎﺭﺍ ﻭﺃﻣﺗﺎﺭﺍ ﻭﺭﺑﻣﺎ ﺣﻣﻝ ﻭﺭﺍءﻫﺎ‪.‬‬

‫ﺗﺣﻠﻲ ﺍﻟﺭﺟﺎﻝ ﺑﺎﻟﺫﻫﺏ ﻋﻠﻰ ﺃﻱ ﺻﻭﺭﺓ ﻛﺎﻧﺕ‬

‫ﻋﻥ ﺃﺑﻲ ﻣﻭﺳﻰ ﺍﻷﺷ ﻌﺭﻱ ﺭﺿ ﻲ ﺍﻟﻠ ﻪ ﻋﻧ ﻪ ﻣﺭﻓﻭﻋ ﺎ‪ " :‬ﺃﺣ ﻝ ﻹﻧ ﺎﺙ ﺃﻣﺗ ﻲ ﺍﻟﺣﺭﻳ ﺭ ﻭﺍﻟ ﺫﻫﺏ‬
‫ﻭﺣﺭﻡ ﻋﻠﻰ ﺫﻛﻭﺭﻫﺎ " ﺭﻭﺍﻩ ﺍﻹﻣﺎﻡ ﺃﺣﻣﺩ ‪ ٣٩٣/٤‬ﺍﻧﻅﺭ ﺻﺣﻳﺢ ﺍﻟﺟﺎﻣﻊ ‪.٢٠٧‬‬

‫ﻭﻓ ﻲ ﺍﻷﺳ ﻭﺍﻕ ﺍﻟﻳ ﻭﻡ ﻋ ﺩﺩ ﻣ ﻥ ﺍﻟﻣﺻ ﻧﻭﻋﺎﺕ ﺍﻟﻣﺻ ﻣﻣﺔ ﻟﻠﺭﺟ ﺎﻝ ﻣ ﻥ ﺍﻟﺳ ﺎﻋﺎﺕ ﻭﺍﻟﻧﻅ ﺎﺭﺍﺕ‬
‫ﻭﺍﻷﺯﺭﺍﺭ ﻭﺍﻷﻗﻼﻡ ﻭﺍﻟﺳﻼﺳﻝ ﻭﻣﺎ ﻳﺳﻣﻭﻧﻪ ﺑﺎﻟﻣﻳﺩﺍﻟﻳﺎﺕ ﺑﻌﻳﺎﺭﺍﺕ ﺍﻟﺫﻫﺏ ﺍﻟﻣﺧﺗﻠﻔ ﺔ ﺃﻭ ﻣﻣ ﺎ ﻫ ﻭ ﻣﻁﻠ ﻲ‬
‫ﺑﺎﻟﺫﻫﺏ ﻁﻼء ﻛﺎﻣﻼ ﻭﻣﻥ ﺍﻟﻣﻧﻛﺭﺍﺕ ﻣﺎ ﻳﻌﻠﻥ ﻓﻲ ﺟﻭﺍﺋﺯ ﺑﻌﺽ ﺍﻟﻣﺳﺎﺑﻘﺎﺕ‪ :‬ﺳﺎﻋﺔ ﺫﻫﺏ ﺭﺟﺎﻟﻲ !!‬

‫ﻋﻥ ﺍﺑﻥ ﻋﺑﺎﺱ ﺭﺿﻲ ﺍﻟﻠﻪ ﻋﻧﻬﻣﺎ ﺃﻥ ﺭﺳﻭﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻳﻪ ﻭﺳﻠﻡ ﺭﺃﻯ ﺧﺎﺗﻣﺎ ﻣﻥ ﺫﻫﺏ‬
‫ﻓﻲ ﻳﺩ ﺭﺟﻝ ﻓﻧﺯﻋﻪ‪ ،‬ﻓﻁﺭﺣﻪ‪ ،‬ﻓﻘﺎﻝ‪ " :‬ﻳﻌﻣﺩ ﺃﺣ ﺩﻛﻡ ﺇﻟ ﻰ ﺟﻣ ﺭﺓ ﻣ ﻥ ﻧ ﺎﺭ ﻓﻳﺟﻌﻠﻬ ﺎ ﻓ ﻲ ﻳ ﺩﻩ ؟! " ﻓﻘﻳ ﻝ‬
‫ﻟﻠﺭﺟﻝ ﺑﻌﺩﻣﺎ ﺫﻫﺏ ﺭﺳﻭﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻳﻪ ﻭﺳﻠﻡ ﺧﺫ ﺧﺎﺗﻣﻙ ﺍﻧﺗﻔﻊ ﺑﻪ ﻗﺎﻝ‪ :‬ﻻ ﻭﺍﻟﻠﻪ ﻻ ﺁﺧ ﺫﻩ ﺃﺑ ﺩﺍ‬
‫ﻭﻗﺩ ﻁﺭﺣﻪ ﺭﺳﻭﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻳﻪ ﻭﺳﻠﻡ‪ .‬ﺭﻭﺍﻩ ﻣﺳﻠﻡ ‪.١٦٥٥/٣‬‬

‫ﻟﺑﺱ ﺍﻟﻘﺻﻳﺭ ﻭﺍﻟﺭﻗﻳﻖ ﻭﺍﻟﺿﻳﻖ ﻣﻥ ﺍﻟﺛﻳﺎﺏ ﻟﻠﻧﺳﺎء‪-:‬‬

‫ﻛﺎﻥ ﻣﻣﺎ ﻏﺯﺍﻧﺎ ﺑﻪ ﺃﻋﺩﺍﺅﻧﺎ ﻓﻲ ﻫ ﺫﺍ ﺍﻟﺯﻣ ﺎﻥ ﻫ ﺫﻩ ﺍﻷﺯﻳ ﺎء ﻭﺍﻟﻣﻭﺿ ﺎﺕ ﺍﻟﺗ ﻲ ﻭﺿ ﻌﻭﺍ ﺃﺷ ﻛﺎﻟﻬﺎ‬
‫ﻭﺗﻔﺻﻳﻠﻬﺎ ﻭﺭﺍﺟﺕ ﺑﻳﻥ ﺍﻟﻣﺳﻠﻣﻳﻥ ﻭﻫﻲ ﻻ ﺗﺳﺗﺭ ﺍﻟﻌﻭﺭﺓ ﻟﻘﺻﺭﻫﺎ ﺃﻭ ﺷﻔﺎﻓﻳﺗﻬﺎ ﺃﻭ ﺿﻳﻘﻬﺎ ﻭﻛﺛﻳ ﺭ ﻣﻧﻬ ﺎ‬
‫ﻻ ﻳﺟﻭﺯ ﻟﺑﺳﻪ ﺣﺗﻰ ﺑﻳﻥ ﺍﻟﻧﺳﺎء ﻭﺃﻣﺎﻡ ﺍﻟﻣﺣﺎﺭﻡ ﻭﻗﺩ ﺃﺧﺑﺭﻧﺎ ﺍﻟﻧﺑﻲ ﺻ ﻠﻰ ﺍﻟﻠ ﻪ ﻋﻠﻳ ﻪ ﻭﺳ ﻠﻡ ﻋ ﻥ ﻅﻬ ﻭﺭ‬
‫ﻫﺫﻩ ﺍﻷﻧﻭﺍﻉ ﻣﻥ ﺍﻷﻟﺑﺳﺔ ﻋﻠﻰ ﻧﺳﺎء ﺁﺧﺭ ﺍﻟﺯﻣﺎﻥ ﻛﻣ ﺎ ﺟ ﺎء ﻓ ﻲ ﺣ ﺩﻳﺙ ﺃﺑ ﻲ ﻫﺭﻳ ﺭﺓ ﺭﺿ ﻲ ﺍﻟﻠ ﻪ ﻋﻧ ﻪ‬
‫ﻣﺭﻓﻭﻋﺎ‪ " :‬ﺻﻧﻔﺎﻥ ﻣﻥ ﺃﻫ ﻝ ﺍﻟﻧ ﺎﺭ ﻟ ﻡ ﺃﺭﻫﻣ ﺎ‪ :‬ﻗ ﻭﻡ ﻣﻌﻬ ﻡ ﺳ ﻳﺎﻁ ﻛﺄﺫﻧ ﺎﺏ ﺍﻟﺑﻘ ﺭ ﻳﺿ ﺭﺑﻭﻥ ﺑﻬ ﺎ ﺍﻟﻧ ﺎﺱ‬
‫ﻭﻧﺳ ﺎء ﻛﺎﺳ ﻳﺎﺕ ﻋﺎﺭﻳ ﺎﺕ ﻣﻣ ﻳﻼﺕ ﻣ ﺎﺋﻼﺕ ﺭﺅﻭﺳ ﻬﻥ ﻛﺄﺳ ﻧﻣﺔ ﺍﻟﺑﺧ ﺕ ﺍﻟﻣﺎﺋﻠ ﺔ‪ ،‬ﻻ ﻳ ﺩﺧﻠﻥ ﺍﻟﺟﻧ ﺔ ﻭﻻ‬
‫ﻳﺟﺩﻥ ﺭﻳﺣﻬﺎ ﻭﺇﻥ ﺭﻳﺣﻬﺎ ﻟﻳﻭﺟﺩ ﻣﻥ ﻣﺳﻳﺭﺓ ﻛﺫﺍ ﻭﻛﺫﺍ " ﺭﻭﺍﻩ ﻣﺳﻠﻡ ‪ ١٦٨٠ /٣‬ﻭﺍﻟﺑﺧ ﺕ ﻫ ﻲ ﺍﻟﺟﻣ ﺎﻝ‬

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 ‫ﻣﺤﺮﻣﺎت اﺳﺘﻬﺎن ﺑﻬﺎ ﻛﺜﻴﺮ ﻣﻦ اﻟﻨﺎس‬

‫ﻁ ﻭﺍﻝ ﺍﻷﻋﻧ ﺎﻕ‪ .‬ﻭﻳ ﺩﺧﻝ ﻓ ﻲ ﻫ ﺫﺍ ﺍﻷﻟﺑﺳ ﺔ ﺍﻟﺗ ﻲ ﺗﻠﺑﺳ ﻬﺎ ﺑﻌ ﺽ ﺍﻟﻧﺳ ﺎء ﺗﻛ ﻭﻥ ﺫﺍﺕ ﻓﺗﺣ ﺔ ﻁﻭﻳﻠ ﺔ ﻣ ﻥ‬
‫ﺍﻷﺳﻔﻝ ﺃﻭ ﻣﺷﻘﻭﻗﺔ ﻣﻥ ﻋﺩﺓ ﺟﻬﺎﺕ ﻓﺈﺫﺍ ﺟﻠﺳﺕ ﻅﻬﺭ ﻣﻥ ﻋﻭﺭﺗﻬﺎ ﻣﺎ ﻅﻬﺭ ﻣﻊ ﻣﺎ ﻓﻲ ﺫﻟﻙ ﻣﻥ ﺍﻟﺗﺷﺑﻪ‬
‫ﺑﺎﻟﻛﻔ ﺎﺭ ﻭﺍﺗﺑ ﺎﻋﻬﻡ ﻓ ﻲ ﺍﻟﻣﻭﺿ ﺎﺕ ﻭﻣ ﺎ ﺍﺳ ﺗﺣﺩﺛﻭﻩ ﻣ ﻥ ﺍﻷﺯﻳ ﺎء ﺍﻟﻔﺎﺿ ﺣﺔ ﻧﺳ ﺄﻝ ﺍﻟﻠ ﻪ ﺍﻟﺳ ﻼﻣﺔ‪ .‬ﻭﻣ ﻥ‬
‫ﺍﻷﻣﻭﺭ ﺍﻟﺧﻁﻳﺭﺓ ﻛﺫﻟﻙ ﻣﺎ ﻳﻭﺟﺩ ﻋﻠﻰ ﺑﻌﺽ ﺍﻟﻣﻼﺑ ﺱ ﻣ ﻥ ﺍﻟﺻ ﻭﺭ ﺍﻟﺳ ﻳﺋﺔ ﻛﺻ ﻭﺭ ﺍﻟﻣﻐﻧ ﻳﻥ ﻭﺍﻟﻔ ﺭﻕ‬
‫ﺍﻟﻣﻭﺳﻳﻘﻳﺔ ﻭﻗﻭﺍﺭﻳﺭ ﺍﻟﺧﻣﺭ ﻭﺻﻭﺭ ﺫﻭﺍﺕ ﺍﻷﺭﻭﺍﺡ ﺍﻟﻣﺣﺭﻣﺔ ﺷﺭﻋﺎ ﺃﻭ ﺍﻟﺻﻠﺑﺎﻥ ﺃﻭ ﺷ ﻌﺎﺭﺍﺕ ﺍﻷﻧﺩﻳ ﺔ‬
‫ﻭﺍﻟﺟﻣﻌﻳﺎﺕ ﺍﻟﺧﺑﻳﺛﺔ ﺃﻭ ﺍﻟﻌﺑﺎﺭﺍﺕ ﺍﻟﺭﺩﻳﺋﺔ ﺍﻟﻣﺧﻠﺔ ﺑﺎﻟﺷﺭﻑ ﻭﺍﻟﻌﻔﺔ ﻭﺍﻟﺗﻲ ﻛﺛﻳﺭﺍ ﻣﺎ ﺗﻛﻭﻥ ﻣﻛﺗﻭﺑﺔ ﺑﻠﻐﺎﺕ‬
‫ﺃﺟﻧﺑﻳﺔ‬

‫ﻭﺻﻝ ﺍﻟﺷﻌﺭ ﺑﺷﻌﺭ ﻣﺳﺗﻌﺎﺭ ﻵﺩﻣﻲ ﺃﻭ ﻟﻐﻳﺭﻩ ﻟﻠﺭﺟﺎﻝ ﻭﺍﻟﻧﺳﺎء‪-:‬‬

‫ﻋﻥ ﺃﺳﻣﺎء ﺑﻧﺕ ﺃﺑﻲ ﺑﻛﺭ ﻗﺎﻟﺕ ﺟﺎءﺕ ﺍﻣﺭﺃﺓ ﺇﻟﻰ ﺍﻟﻧﺑﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻳﻪ ﻭﺳﻠﻡ ﻓﻘﺎﻟﺕ ﻳﺎ ﺭﺳﻭﻝ‬
‫ﺍﻟﻠ ﻪ ﺇﻥ ﻟ ﻲ ﺍﺑﻧ ﺔ ﻋﺭﻳﺳ ﺎ ﺃﺻ ﺎﺑﺗﻬﺎ ﺣﺻ ﺑﺔ ﻓﺗﻣ ﺭﻕ )ﺃﻱ ﺗﺳ ﺎﻗﻁ( ﺷ ﻌﺭﻫﺎ ﺃﻓﺄﺻ ﻠﻪ ﻓﻘ ﺎﻝ‪ " :‬ﻟﻌ ﻥ ﺍﻟﻠ ﻪ‬
‫ﺍﻟﻭﺍﺻﻠﺔ ﻭﺍﻟﻣﺳﺗﻭﺻﻠﺔ " ﺭﻭﺍﻩ ﻣﺳﻠﻡ ‪ .١٦٧٦/٣‬ﻭﻋﻥ ﺟﺎﺑﺭ ﺑﻥ ﻋﺑﺩﺍﻟﻠﻪ ﻗﺎﻝ‪ :‬ﺯﺟﺭ ﺍﻟﻧﺑ ﻲ ﺻ ﻠﻰ ﺍﻟﻠ ﻪ‬
‫ﻋﻠﻳﻪ ﻭﺳﻠﻡ ﺃﻥ ﺗﺻﻝ ﺍﻟﻣﺭﺃﺓ ﺑﺭﺃﺳﻬﺎ ﺷﻳﺋﺎ " ﺭﻭﺍﻩ ﻣﺳﻠﻡ ‪.١٦٧٩/٣‬‬

‫ﻭﻣﻥ ﺃﻣﺛﻠﺔ ﻫﺫﺍ ﻣﺎ ﻳﻌﺭﻑ ﻓﻲ ﻋﺻﺭﻧﺎ ﺑﺎﻟﺑﺎﺭﻭﻛﺔ ﻭﻣﻥ ﺍﻟﻭﺍﺻﻼﺕ ﻓﻲ ﻋﺻﺭﻧﺎ " ﺍﻟﻛ ﻭﺍﻓﻳﺭﺍﺕ‬
‫" ﻭﻣﺎ ﺗﺯﺧﺭ ﺑﻪ ﺻﺎﻻﺗﻬﻥ ﻣﻥ ﺍﻟﻣﻧﻛﺭﺍﺕ‬

‫ﻭﻣﻥ ﺃﻣﺛﻠﺔ ﻫﺫﺍ ﺍﻟﻣﺣﺭﻡ ﺃﻳﺿﺎ ﻟﺑﺱ ﺍﻟﺷﻌﺭ ﺍﻟﻣﺳﺗﻌﺎﺭ ﻛﻣ ﺎ ﻳﻔﻌﻠ ﻪ ﺑﻌ ﺽ ﻣ ﻥ ﻻ ﺧ ﻼﻕ ﻟﻬ ﻡ ﻣ ﻥ‬

‫ﺍﻟﻣﻣﺛﻠﻳﻥ ﻭﺍﻟﻣﻣﺛﻼﺕ ﻓﻲ ﺍﻟﺗﻣﺛﻳﻠﻳﺎﺕ ﻭﺍﻟﻣﺳﺭﺣﻳﺎﺕ‪.‬‬

‫ﺗﺷﺑﻪ ﺍﻟﺭﺟﺎﻝ ﺑﺎﻟﻧﺳﺎء ﻭﺍﻟﻧﺳﺎء ﺑﺎﻟﺭﺟﺎﻝ ﻓﻲ ﺍﻟﻠﺑﺎﺱ ﺃﻭ ﺍﻟﻛﻼﻡ ﺃﻭ ﺍﻟﻬﻳﺋﺔ‪:‬‬

‫ﻣﻥ ﺍﻟﻔﻁﺭﺓ ﺃﻥ ﻳﺣﺎﻓﻅ ﺍﻟﺭﺟ ﻝ ﻋﻠ ﻰ ﺭﺟﻭﻟﺗ ﻪ ﺍﻟﺗ ﻲ ﺧﻠﻘ ﻪ ﺍﻟﻠ ﻪ ﻋﻠﻳﻬ ﺎ ﻭﺃﻥ ﺗﺣ ﺎﻓﻅ ﺍﻟﻣ ﺭﺃﺓ ﻋﻠ ﻰ‬
‫ﺃﻧﻭﺛﺗﻬﺎ ﺍﻟﺗﻲ ﺧﻠﻘﻬﺎ ﺍﻟﻠﻪ ﻋﻠﻳﻬﺎ ﻭﻫﺫﺍ ﻣﻥ ﺍﻷﺳﺑﺎﺏ ﺍﻟﺗ ﻲ ﻻ ﺗﺳ ﺗﻘﻳﻡ ﺣﻳ ﺎﺓ ﺍﻟﻧ ﺎﺱ ﺇﻻ ﺑﻬ ﺎ ﻭﺗﺷ ﺑﻪ ﺍﻟﺭﺟ ﺎﻝ‬
‫ﺑﺎﻟﻧﺳﺎء ﻭﺍﻟﻧﺳﺎء ﺑﺎﻟﺭﺟﺎﻝ ﻫﻭ ﻣﺧﺎﻟﻔ ﺔ ﻟﻠﻔﻁ ﺭﺓ ﻭﻓ ﺗﺢ ﻷﺑ ﻭﺍﺏ ﺍﻟﻔﺳ ﺎﺩ ﻭﺇﺷ ﺎﻋﺔ ﻟﻼﻧﺣ ﻼﻝ ﻓ ﻲ ﺍﻟﻣﺟﺗﻣ ﻊ‬
‫ﻭﺣﻛﻡ ﻫﺫﺍ ﺍﻟﻌﻣﻝ ﺷﺭﻋﺎ ﻫﻭ ﺍﻟﺗﺣﺭﻳﻡ ﻭﺇﺫﺍ ﻭﺭﺩ ﻓﻲ ﻧﺹ ﺷﺭﻋﻲ ﻟﻌ ﻥ ﻣ ﻥ ﻳﻘ ﻭﻡ ﺑﻌﻣ ﻝ ﻓ ﺈﻥ ﺫﻟ ﻙ ﻳ ﺩﻝ‬
‫ﻋﻠﻰ ﺗﺣﺭﻳﻣﻪ ﻭﻗﺩ ﺟﺎء ﻋﻥ ﺍﺑﻥ ﻋﺑﺎﺱ ﺭﺿﻲ ﺍﻟﻠﻪ ﻋﻧﻬﻣﺎ ﻣﺭﻓﻭﻋﺎ‪ " :‬ﻟﻌﻥ ﺭﺳﻭﻝ ﺍﻟﻠﻪ ﺍﻟﻣﺗﺷﺑﻬﻳﻥ ﻣ ﻥ‬

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 ‫ﻣﺤﺮﻣﺎت اﺳﺘﻬﺎن ﺑﻬﺎ ﻛﺜﻴﺮ ﻣﻦ اﻟﻨﺎس‬

‫ﺍﻟﺭﺟﺎﻝ ﺑﺎﻟﻧﺳﺎء ﻭﺍﻟﻣﺗﺷﺑﻬﺎﺕ ﻣﻥ ﺍﻟﻧﺳﺎء ﺑﺎﻟﺭﺟﺎﻝ " ﺭﻭﺍﻩ ﺍﻟﺑﺧﺎﺭﻱ ﺍﻧﻅﺭ ﺍﻟﻔﺗﺢ ‪ ،٣٣٢/١٠‬ﻭﻋ ﻥ ﺍﺑ ﻥ‬
‫ﻋﺑﺎﺱ ﺭﺿﻲ ﺍﻟﻠﻪ ﻋﻧﻬﻣﺎ ﻣﺭﻓﻭﻋﺎ‪ " :‬ﻟﻌﻥ ﺭﺳﻭﻝ ﺍﻟﻠﻪ ﺍﻟﻣﺧﻧﺛﻳﻥ ﻣﻥ ﺍﻟﺭﺟﺎﻝ ﻭﺍﻟﻣﺗﺭﺟﻼﺕ ﻣﻥ ﺍﻟﻧﺳ ﺎء‬
‫" ﺭﻭﺍﻩ ﺍﻟﺑﺧﺎﺭﻱ ﺍﻟﻔﺗﺢ ‪ .٣٣٣/١٠‬ﻭﺍﻟﺗﺷﺑﻪ ﻗﺩ ﻳﻛ ﻭﻥ ﺑﺎﻟﺣﺭﻛ ﺎﺕ ﻭﺍﻟﺳ ﻛﻧﺎﺕ ﻭﺍﻟﻣﺷ ﻳﺔ ﻛﺎﻻﻧﺧﻧ ﺎﺙ ﻓ ﻲ‬
‫ﺍﻷﺟﺳﺎﻡ ﻭﺍﻟﺗﺄﻧﺙ ﻓﻲ ﺍﻟﻛﻼﻡ ﻭﺍﻟﻣﺷﻲ‪.‬‬

‫ﻭﻛﺫﻟﻙ ﻻ ﻳﺟﻭﺯ ﺗﺷﺑﻪ ﻛﻝ ﻣﻥ ﺍﻟﺟﻧﺳﻳﻥ ﺑﺎﻵﺧﺭ ﻓ ﻲ ﺍﻟﻠﺑ ﺎﺱ ﻭﻻ ﻓﻳﻣ ﺎ ﻫ ﻭ ﻣ ﻥ ﺧﺻﺎﺋﺻ ﻪ ﻓ ﻼ‬

‫ﻳﺟﻭﺯ ﻟﻠﺭﺟﻝ ﺃﻥ ﻳﻠﺑﺱ ﺍﻟﻘﻼﺋﺩ ﻭﻻ ﺍﻷﺳﺎﻭﺭ ﻭﻻ ﺍﻟﺧﻼﺧﻝ ﻭﻻ ﺍﻷﻗﺭﺍﻁ ﻭﻧﺣﻭﻫﺎ ﻛﻣ ﺎ ﻫ ﻭ ﻣﻧﺗﺷ ﺭ ﻋﻧ ﺩ‬
‫ﺃﺻﻧﺎﻑ ﺍﻟﻬﺑﻳﻳﻥ ﻭﺍﻟﺧﻧﺎﻓﺱ ﻭﻧﺣﻭﻫﻡ ﻭﻛﺫﻟﻙ ﻻ ﻳﺟﻭﺯ ﻟﻠﻣﺭﺃﺓ ﺃﻥ ﺗﻠ ﺑﺱ ﻣ ﺎ ﺍﺧ ﺗﺹ ﺍﻟﺭﺟ ﻝ ﺑﻠﺑﺳ ﻪ ﻣ ﻥ‬
‫ﺛ ﻭﺏ ﺃﻭ ﻗﻣ ﻳﺹ ﻭﻧﺣ ﻭﻩ ﺑ ﻝ ﻳﺟ ﺏ ﺃﻥ ﺗﺧﺎﻟﻔ ﻪ ﻓ ﻲ ﺍﻟﻬﻳﺋ ﺔ ﻭﺍﻟﺗﻔﺻ ﻳﻝ ﻭﺍﻟﻠ ﻭﻥ‪ ،‬ﻭﺍﻟ ﺩﻟﻳﻝ ﻋﻠ ﻰ ﻭﺟ ﻭﺏ‬
‫ﻣﺧﺎﻟﻔﺔ ﻛﻝ ﻣﻥ ﺍﻟﺟﻧﺳﻳﻥ ﻟﻶﺧﺭ ﻓﻲ ﺍﻟﻠﺑﺎﺱ ﻣﺎ ﺟﺎء ﻋﻥ ﺃﺑﻲ ﻫﺭﻳﺭﺓ ﺭﺿﻲ ﺍﻟﻠﻪ ﻋﻧﻪ ﻣﺭﻓﻭﻋ ﺎ‪ " :‬ﻟﻌ ﻥ‬
‫ﺍﻟﻠﻪ ﺍﻟﺭﺟﻝ ﻳﻠﺑﺱ ﻟﺑﺳﺔ ﺍﻟﻣﺭﺃﺓ‪ ،‬ﻭﺍﻟﻣﺭﺃﺓ ﺗﻠﺑﺱ ﻟﺑﺳﺔ ﺍﻟﺭﺟﻝ " ﺭﻭﺍﻩ ﺃﺑﻭ ﺩﺍﻭﺩ ‪ ٣٥٥/٤‬ﻭﻫﻭ ﻓﻲ ﺻﺣﻳﺢ‬
‫ﺍﻟﺟﺎﻣﻊ ‪.٥٠٧١‬‬

‫ﺻﺑﻎ ﺍﻟﺷﻌﺭ ﺑﺎﻟﺳﻭﺍﺩ‪:‬‬

‫ﻭﺍﻟﺻﺣﻳﺢ ﺃﻧﻪ ﻣﺣﺭﻡ ﻟﻠﻭﻋﻳﺩ ﺍﻟﻣﺫﻛﻭﺭ ﻓﻲ ﻗﻭﻟﻪ ﻋﻠﻳﻪ ﺍﻟﺻﻼﺓ ﻭﺍﻟﺳﻼﻡ " ﻳﻛﻭﻥ ﻗ ﻭﻡ ﻳﺧﺿ ﺑﻭﻥ‬
‫ﻓﻲ ﺁﺧﺭ ﺍﻟﺯﻣﺎﻥ ﺑﺎﻟﺳﻭﺍﺩ ﻛﺣﻭﺍﺻﻝ ﺍﻟﺣﻣﺎﻡ ﻻ ﻳﺭﻳﺣﻭﻥ ﺭﺍﺋﺣ ﺔ ﺍﻟﺟﻧ ﺔ " ﺭﻭﺍﻩ ﺃﺑ ﻭ ﺩﺍﻭﺩ ‪ ٤١٩/٤‬ﻭﻫ ﻭ‬
‫ﻓﻲ ﺻﺣﻳﺢ ﺍﻟﺟﺎﻣﻊ ‪ . ٨١٥٣‬ﻭﻫﺫﺍ ﻋﻣﻝ ﻣﻧﺗﺷﺭ ﺑﻳﻥ ﻛﺛﻳﺭ ﻣﻣﻥ ﻅﻬﺭ ﻓﻳﻬﻡ ﺍﻟﺷ ﻳﺏ ﻓﻳﻐﻳﺭﻭﻧ ﻪ ﺑﺎﻟﺻ ﺑﻎ‬
‫ﺍﻷﺳﻭﺩ ﻓﻳﺅﺩﻱ ﻋﻣﻠﻬﻡ ﻫﺫﺍ ﺇﻟﻲ ﻣﻔﺎﺳﺩ ﻣﻧﻬﺎ ﺍﻟﺧﺩﺍﻉ ﻭﺍﻟﺗﺩﻟﻳﺱ ﻋﻠﻰ ﺧﻠﻖ ﺍﻟﻠﻪ ﻭﺍﻟﺗﺷﺑﻊ ﺑﺣﺎﻝ ﻏﻳﺭ ﺣﺎﻟﻪ‬
‫ﺍﻟﺣﻘﻳﻘﻳﺔ ﻭﻻ ﺷﻙ ﺃﻥ ﻟﻬﺫﺍ ﺃﺛﺭﺍ ﺳﻳﺋﺎ ﻋﻠﻰ ﺍﻟﺳﻠﻭﻙ ﺍﻟﺷﺧﺻﻲ ﻭﻗﺩ ﻳﺣﺻﻝ ﺑ ﻪ ﻧ ﻭﻉ ﻣ ﻥ ﺍﻻﻏﺗ ﺭﺍﺭ ﻭﻗ ﺩ‬
‫ﺻﺢ ﺃﻧﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻳﻪ ﻭﺳﻠﻡ ﻛﺎﻥ ﻳﻐﻳﺭ ﺍﻟﺷﻳﺏ ﺑﺎﻟﺣﻧﺎء ﻭﻧﺣﻭﻫﺎ ﻣﻣﺎ ﻓﻳﻪ ﺍﺻﻔﺭﺍﺭ ﺃﻭ ﺍﺣﻣﺭﺍﺭ ﺃﻭ ﺑﻣﺎ‬
‫ﻳﻣﻳﻝ ﺇﻟﻰ ﺍﻟﻠﻭﻥ ﺍﻟﺑﻧﻲ‪ ،‬ﻭﻟﻣﺎ ﺃﺗﻲ ﺑﺄﺑﻲ ﻗﺣﺎﻓﺔ ﻳﻭﻡ ﺍﻟﻔﺗﺢ ﻭﺭﺃﺳﻪ ﻭﻟﺣﻳﺗﻪ ﻛﺎﻟﺛﻐﺎﻣﺔ ﻣﻥ ﺷﺩﺓ ﺍﻟﺑﻳﺎﺽ ﻗﺎﻝ‬
‫ﻋﻠﻳﻪ ﺍﻟﺻﻼﺓ ﻭﺍﻟﺳﻼﻡ " ﻏﻳﺭﻭﺍ ﻫﺫﺍ ﺑﺷﻲء ﻭﺍﺟﺗﻧﺑ ﻭﺍ ﺍﻟﺳ ﻭﺍﺩ " ﺭﻭﺍﻩ ﻣﺳ ﻠﻡ ‪ .١٦٦٣/٣‬ﻭﺍﻟﺻ ﺣﻳﺢ ﺃﻥ‬
‫ﺍﻟﻣﺭﺃﺓ ﻛﺎﻟﺭﺟﻝ ﻻ ﻳﺟﻭﺯ ﺃﻥ ﺗﺻﺑﻎ ﺑﺎﻟﺳﻭﺍﺩ ﻣﺎ ﻟﻳﺱ ﺑﺄﺳﻭﺩ ﻣﻥ ﺷﻌﺭﻫﺎ‪.‬‬

‫ﺗﺻﻭﻳﺭ ﻣﺎ ﻓﻳﻪ ﺭﻭﺡ ﻓﻲ ﺍﻟﺛﻳﺎﺏ ﻭﺍﻟﺟﺩﺭﺍﻥ ﻭﺍﻟﻭﺭﻕ ﻭﻧﺣﻭ ﺫﻟﻙ‪-:‬‬

‫ﻋﻥ ﻋﺑﺩﺍﻟﻠﻪ ﺑﻥ ﻣﺳﻌﻭﺩ ﺭﺿﻲ ﺍﻟﻠﻪ ﻋﻧﻪ ﻣﺭﻓﻭﻋﺎ‪ " :‬ﺇﻥ ﺃﺷﺩ ﺍﻟﻧﺎﺱ ﻋﺫﺍﺑﺎ ﻋﻧﺩ ﺍﻟﻠﻪ ﻳﻭﻡ ﺍﻟﻘﻳﺎﻣﺔ‬
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 ‫ﻣﺤﺮﻣﺎت اﺳﺘﻬﺎن ﺑﻬﺎ ﻛﺜﻴﺮ ﻣﻦ اﻟﻨﺎس‬

‫ﺍﻟﻣﺻﻭﺭﻭﻥ " ﺭﻭﺍﻩ ﺍﻟﺑﺧﺎﺭﻱ ﺍﻧﻅﺭ ﺍﻟﻔﺗﺢ ‪ .٣٨٢/١٠‬ﻭﻋﻥ ﺃﺑﻲ ﻫﺭﻳﺭﺓ ﺭﺿ ﻲ ﺍﻟﻠ ﻪ ﻋﻧ ﻪ ﻣﺭﻓﻭﻋ ﺎ‪" :‬‬
‫ﻗ ﺎﻝ ﺍﻟﻠ ﻪ ﺗﻌ ﺎﻟﻰ‪) :‬ﻭﻣ ﻥ ﺃﻅﻠ ﻡ ﻣﻣ ﻥ ﺫﻫ ﺏ ﻳﺧﻠ ﻖ ﻛﺧﻠﻘ ﻲ ﻓﻠﻳﺧﻠﻘ ﻭﺍ ﺣﺑ ﺔ ﻭ ﻟﻳﺧﻠﻘ ﻭﺍ ﺫﺭﺓ‪ " (...‬ﺭﻭﺍﻩ‬
‫ﺍﻟﺑﺧﺎﺭﻱ ﺍﻧﻅﺭ ﻓﺗﺢ ﺍﻟﺑﺎﺭﻱ ‪ .٣٨٥/١٠‬ﻭﻋﻥ ﺍﺑﻥ ﻋﺑﺎﺱ ﺭﺿﻲ ﺍﻟﻠ ﻪ ﻋﻧﻬﻣ ﺎ ﻣﺭﻓﻭﻋ ﺎ‪ " :‬ﻛ ﻝ ﻣﺻ ﻭﺭ‬
‫ﻓﻲ ﺍﻟﻧﺎﺭ‪ ،‬ﻳﺟﻌﻝ ﻟﻪ ﺑﻛﻝ ﺻﻭﺭﺓ ﺻﻭﺭﻫﺎ ﻧﻔﺳ ﺎ ﻓﺗﻌ ﺫﺏ ﻓ ﻲ ﺟﻬ ﻧﻡ " ﻗ ﺎﻝ ﺍﺑ ﻥ ﻋﺑ ﺎﺱ‪ :‬ﺇﻥ ﻛﻧ ﺕ ﻻ ﺑ ﺩ‬
‫ﻓﺎﻋﻼ ﻓﺎﺻ ﻧﻊ ﺍﻟﺷ ﺟﺭ ﻭﻣ ﺎ ﻻ ﺭﻭﺡ ﻓﻳ ﻪ " ﺭﻭﺍﻩ ﻣﺳ ﻠﻡ ‪ .١٦٧١/٣‬ﻓﻬ ﺫﻩ ﺍﻷﺣﺎﺩﻳ ﺙ ﺩﺍﻟ ﺔ ﻋﻠ ﻰ ﺗﺣ ﺭﻳﻡ‬
‫ﺻ ﻭﺭ ﺫﻭﺍﺕ ﺍﻷﺭﻭﺍﺡ ﻣ ﻥ ﺍﻵﺩﻣﻳ ﻳﻥ ﻭﺳ ﺎﺋﺭ ﺍﻟﺣﻳﻭﺍﻧ ﺎﺕ ﻣﻣ ﺎ ﻟ ﻪ ﻅ ﻝ ﺃﻭ ﻟ ﻳﺱ ﻟ ﻪ ﻅ ﻝ ﺳ ﻭﺍء ﻛﺎﻧ ﺕ‬
‫ﻣﻁﺑﻭﻋﺔ ﺃﻭ ﻣﺭﺳﻭﻣﺔ ﺃﻭ ﻣﺣﻔﻭﺭﺓ ﺃﻭ ﻣﻧﻘﻭﺷﺔ ﺃﻭ ﻣﻧﺣﻭﺗﺔ ﺃﻭ ﻣﺻﺑﻭﺑﺔ ﺑﻘﻭﺍﻟﺏ ﻭﻧﺣﻭ ﺫﻟﻙ ﻭﺍﻷﺣﺎﺩﻳ ﺙ‬
‫ﻓﻲ ﺗﺣﺭﻳﻡ ﺍﻟﺻﻭﺭ ﺗﺷﻣﻝ ﺫﻟﻙ ﻛﻠﻪ‪.‬‬

‫ﻭﺍﻟﻣﺳﻠﻡ ﻳﺳﺗﺳﻠﻡ ﻟﻧﺻﻭﺹ ﺍﻟﺷﺭﻉ ﻭﻻ ﻳﺟﺎﺩﻝ ﻓﻳﻘﻭﻝ ﺃﻧﺎ ﻻ ﺃﻋﺑﺩﻫﺎ ﻭﻻ ﺃﺳﺟﺩ ﻟﻬﺎ !! ﻭﻟﻭ ﻧﻅ ﺭ‬
‫ﺍﻟﻌﺎﻗﻝ ﺑﻌﻳﻥ ﺍﻟﺑﺻﻳﺭﺓ ﻭﺍﻟﺗﺄﻣﻝ ﻓﻲ ﻣﻔﺳﺩﺓ ﻭﺍﺣﺩﺓ ﻓﻘﻁ ﻟﺷﻳﻭﻉ ﺍﻟﺗﺻﻭﻳﺭ ﻓﻲ ﻋﺻ ﺭﻧﺎ ﻟﻌ ﺭﻑ ﺷ ﻳﺋﺎ ﻣ ﻥ‬
‫ﺍﻟﺣﻛﻣﺔ ﻓﻲ ﻫﺫﻩ ﺍﻟﺷﺭﻳﻌﺔ ﻋﻧﺩﻣﺎ ﺟﺎءﺕ ﺑﺗﺣﺭﻳﻡ ﺍﻟﺗﺻﻭﻳﺭ ﻭﻫﻭ ﻣﺎ ﺣﺻﻝ ﻣﻥ ﺍﻟﻔﺳﺎﺩ ﺍﻟﻌﻅﻳﻡ ﻣﻥ ﺇﺛﺎﺭﺓ‬
‫ﺍﻟﻐﺭﺍﺋﺯ ﻭﺛﻭﺭﺍﻥ ﺍﻟﺷﻬﻭﺍﺕ ﺑﻝ ﺍﻟﻭﺻﻭﻝ ﺇﻟﻰ ﺍﻟﻭﻗﻭﻉ ﻓﻲ ﺍﻟﻔﻭﺍﺣﺵ ﺑﺳﺑﺏ ﺍﻟﺻﻭﺭ‪.‬‬

‫ﻭﻳﻧﺑﻐﻲ ﻋﻠﻰ ﺍﻟﻣﺳﻠﻡ ﺃﻥ ﻻ ﻳﺣﺗﻔﻅ ﻓﻲ ﺑﻳﺗﻪ ﺑﺻ ﻭﺭ ﻟ ﺫﻭﺍﺕ ﺍﻷﺭﻭﺍﺡ ﺣﺗ ﻰ ﻻ ﻳﻛ ﻭﻥ ﺫﻟ ﻙ ﺳ ﺑﺑﺎ‬

‫ﻓﻲ ﺍﻣﺗﻧﺎﻉ ﺍﻟﻣﻼﺋﻛﺔ ﻋﻥ ﺩﺧﻭﻝ ﺑﻳﺗﻪ ﻓﺈﻥ ﺍﻟﻧﺑﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻳ ﻪ ﻭﺳ ﻠﻡ ﻗ ﺎﻝ‪ " :‬ﻻ ﺗ ﺩﺧﻝ ﺍﻟﻣﻼﺋﻛ ﺔ ﺑﻳﺗ ﺎ‬
‫ﻓﻳ ﻪ ﻛﻠ ﺏ ﻭﻻ ﺗﺻ ﺎﻭﻳﺭ " ﺭﻭﺍﻩ ﺍﻟﺑﺧ ﺎﺭﻱ ﺍﻧﻅ ﺭ ﺍﻟﻔ ﺗﺢ ‪ .٣٨٠/١٠‬ﻭﺗﻭﺟ ﺩ ﻓ ﻲ ﺑﻌ ﺽ ﺍﻟﺑﻳ ﻭﺕ ﺗﻣﺎﺛﻳ ﻝ‬
‫ﺑﻌﺿﻬﺎ ﻟﻣﻌﺑﻭﺩﺍﺕ ﺍﻟﻛﻔﺎﺭ ﺗﻭﺿﻊ ﻋﻠﻰ ﺃﻧﻬﺎ ﺗﺣﻑ ﻭﻣﻥ ﺍﻟﺯﻳﻧﺔ ﻓﻬﺫﻩ ﺣﺭﻣﺗﻬ ﺎ ﺃﺷ ﺩ ﻣ ﻥ ﻏﻳﺭﻫ ﺎ ﻭﻛ ﺫﻟﻙ‬
‫ﺍﻟﺻﻭﺭ ﺍﻟﻣﻌﻠﻘﺔ ﺃﺷﺩ ﻣﻥ ﻏﻳﺭ ﺍﻟﻣﻌﻠﻘﺔ ﻓﻛﻡ ﺃﻓﺿﺕ ﺇﻟﻰ ﺗﻌﻅﻳﻡ ﻭﻛﻡ ﺟ ﺩﺩﺕ ﻣ ﻥ ﺃﺣ ﺯﺍﻥ ﻭﻛ ﻡ ﺃﺩﺕ ﺇﻟ ﻰ‬
‫ﺗﻔﺎﺧﺭ ﻭﻻ ﻳﻘﺎﻝ ﺍﻟﺻﻭﺭ ﻟﻠﺫﻛﺭﻯ ﻓﺈﻥ ﺍﻟﺫﻛﺭﻯ ﺍﻟﺣﻘﻳﻘﻳﺔ ﻓﻲ ﺍﻟﻘﻠﺏ ﻣﻥ ﻋﺯﻳ ﺯ ﺃﻭ ﻗﺭﻳ ﺏ ﻣ ﻥ ﺍﻟﻣﺳ ﻠﻣﻳﻥ‬
‫ﻳﺩﻋﻰ ﻟﻬﻡ ﺑﺎﻟﻣﻐﻔﺭﺓ ﻭﺍﻟﺭﺣﻣﺔ ﻓﻳﻧﺑﻐﻲ ﺇﺧﺭﺍﺝ ﻛ ﻝ ﺻ ﻭﺭﺓ ﺃﻭ ﻁﻣﺳ ﻬﺎ ﺍﻟﻠﻬ ﻡ ﺇﻻ ﻣ ﺎ ﻛ ﺎﻥ ﻋﺳ ﻳﺭﺍ ﻭﻓﻳ ﻪ‬
‫ﻣﺷ ﻘﺔ ﺑﺎﻟﻐ ﺔ ﻛﺎﻟﺻ ﻭﺭ ﺍﻟﺗ ﻲ ﻋﻣ ﺕ ﺑﻬ ﺎ ﺍﻟﺑﻠ ﻭﻯ ﻋﻠ ﻰ ﺍﻟﻣﻌﻠﺑ ﺎﺕ ﻭﺍﻟﺻ ﻭﺭ ﻓ ﻲ ﺍﻟﻘ ﻭﺍﻣﻳﺱ ﻭﺍﻟﻣﺭﺍﺟ ﻊ‬
‫ﻭﺍﻟﻛﺗﺏ ﺍﻟﺗﻲ ﻳﺳﺗﻔﺎﺩ ﻣﻧﻬﺎ ﻣﻊ ﺍﻟﺳﻌﻲ ﻹﺯﺍﻟﺗﻬﺎ ﻣﺎ ﺃﻣﻛﻥ ﻭﺍﻟﺣﺫﺭ ﻣﻣ ﺎ ﻓ ﻲ ﺑﻌﺿ ﻬﺎ ﻣ ﻥ ﺍﻟﺻ ﻭﺭ ﺍﻟﺳ ﻳﺋﺔ‬
‫ﻭﻛﺫﻟﻙ ﻳﻣﻛﻥ ﺍﻻﺣﺗﻔﺎﻅ ﺑﺎﻟﺻﻭﺭ ﺍﻟﺗﻲ ﺗﺩﻋﻭ ﺍﻟﺣﺎﺟﺔ ﻟﻬﺎ ﻛﻣ ﺎ ﻓ ﻲ ﺇﺛﺑﺎﺗ ﺎﺕ ﺍﻟﺷﺧﺻ ﻳﺔ ﻭﺭﺧ ﺹ ﺑﻌ ﺽ‬
‫ﺃﻫﻝ ﺍﻟﻌﻠﻡ ﻓﻲ ﺍﻟﺻﻭﺭ ﺍﻟﻣﻣﺗﻬﻧﺔ ﻛﺎﻟﻣﻭﻁﻭءﺓ ﺑﺎﻷﻗﺩﺍﻡ )ﻓﺎﺗﻘﻭﺍ ﺍﻟﻠﻪ ﻣﺎ ﺍﺳﺗﻁﻌﺗﻡ( ﺍﻟﺗﻐﺎﺑﻥ‪.١٦/‬‬

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 ‫ﻣﺤﺮﻣﺎت اﺳﺘﻬﺎن ﺑﻬﺎ ﻛﺜﻴﺮ ﻣﻦ اﻟﻨﺎس‬

‫ﺍﻟﻛﺫﺏ ﻓﻲ ﺍﻟﻣﻧﺎﻡ‪:‬‬

‫ﻳﻌﻣﺩ ﺑﻌﺽ ﺍﻟﻧﺎﺱ ﺇﻟﻰ ﺍﺧﺗﻼﻕ ﺭﺅﻯ ﻭﻣﻧﺎﻣﺎﺕ ﻟﻡ ﻳﺭﻭﻫﺎ ﻟﺗﺣﺻﻳﻝ ﻓﺿﻳﻠﺔ ﺃﻭ ﺫﻛﺭ ﺑﻳﻥ ﺍﻟﺧﻠﻖ‬
‫ﺃﻭ ﻟﺣﻳﺎﺯﺓ ﻣﻧﻔﻌﺔ ﻣﺎﻟﻳﺔ ﺃﻭ ﺗﺧﻭﻳﻔﺎ ﻟﻣﻥ ﺑﻳﻧﻪ ﻭﺑﻳﻧﻬﻡ ﻋﺩﺍﻭﺓ ﻭﻧﺣﻭ ﺫﻟﻙ‪ ،‬ﻭﻛﺛﻳﺭ ﻣﻥ ﺍﻟﻌﺎﻣﺔ ﻟﻬﻡ ﺍﻋﺗﻘﺎﺩﺍﺕ‬
‫ﻓﻲ ﺍﻟﻣﻧﺎﻣﺎﺕ ﻭﺗﻌﻠﻖ ﺷﺩﻳﺩ ﺑﻬﺎ ﻓﻳﺧﺩﻋﻭﻥ ﺑﻬﺫﺍ ﺍﻟﻛﺫﺏ ﻭﻗﺩ ﻭﺭﺩ ﺍﻟﻭﻋﻳ ﺩ ﺍﻟﺷ ﺩﻳﺩ ﻟﻣ ﻥ ﻓﻌ ﻝ ﻫ ﺫﺍ ﺍﻟﻔﻌ ﻝ‪،‬‬
‫ﻗﺎﻝ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻳﻪ ﻭﺳﻠﻡ " ﺇﻥ ﻣﻥ ﺃﻋﻅﻡ ﺍﻟﻔﺭﻯ ﺃﻥ ﻳﺩﻋﻲ ﺍﻟﺭﺟﻝ ﺇﻟﻰ ﻏﻳﺭ ﺃﺑﻳﻪ ﺃﻭ ﻳﺭﻱ ﻋﻳﻧﻪ ﻣﺎ ﻟ ﻡ‬
‫ﺗﺭ ﻭﻳﻘﻭﻝ ﻋﻠﻰ ﺭﺳﻭﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻳﻪ ﻭﺳﻠﻡ ﻣﺎ ﻟ ﻡ ﻳﻘ ﻝ " ﺭﻭﺍﻩ ﺍﻟﺑﺧ ﺎﺭﻱ ﺍﻧﻅ ﺭ ﺍﻟﻔ ﺗﺢ ‪،٥٤٠/٦‬‬
‫ﻭﻗﺎﻝ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻳﻪ ﻭﺳﻠﻡ " ﻣﻥ ﺗﺣﻠﻡ ﺑﺣﻠﻡ ﻟﻡ ﻳﺭﻩ ﻛﻠﻑ ﺃﻥ ﻳﻌﻘﺩ ﺑﻳﻥ ﺷﻌﻳﺭﺗﻳﻥ ﻭﻟﻥ ﻳﻔﻌﻝ‪...‬ﺍﻟﺣﺩﻳﺙ‬
‫" ﺭﻭﺍﻩ ﺍﻟﺑﺧﺎﺭﻱ ﺍﻧﻅﺭ ﺍﻟﻔﺗﺢ ‪ ،٤٢٧/١٢‬ﻭﺍﻟﻌﻘﺩ ﺑﻳﻥ ﺷﻌﻳﺭﺗﻳﻥ ﺃﻣﺭ ﻣﺳﺗﺣﻳﻝ ﻓﻛﺎﻥ ﺍﻟﺟ ﺯﺍء ﻣ ﻥ ﺟ ﻧﺱ‬
‫ﺍﻟﻌﻣﻝ‪.‬‬

‫ﺍﻟﺟﻠﻭﺱ ﻋﻠﻰ ﺍﻟﻘﺑﺭ ﻭﺍﻟﻭﻁء ﻋﻠﻳﻪ ﻭﻗﺿﺎء ﺍﻟﺣﺎﺟﺔ ﻓﻲ ﺍﻟﻣﻘﺎﺑﺭ‪:‬‬

‫ﻋﻥ ﺃﺑﻲ ﻫﺭﻳﺭﺓ ﺭﺿﻲ ﺍﻟﻠ ﻪ ﻋﻧ ﻪ ﻗ ﺎﻝ ﻗ ﺎﻝ ﺭﺳ ﻭﻝ ﺍﻟﻠ ﻪ ﺻ ﻠﻰ ﺍﻟﻠ ﻪ ﻋﻠﻳ ﻪ ﻭﺳ ﻠﻡ " ﻷﻥ ﻳﺟﻠ ﺱ‬
‫ﺃﺣﺩﻛﻡ ﻋﻠﻰ ﺟﻣﺭﺓ ﻓﺗﺣﺭﻕ ﺛﻳﺎﺑﻪ ﻓ ﺗﺧﻠﺹ ﺇﻟ ﻰ ﺟﻠ ﺩﻩ ﺧﻳ ﺭ ﻟ ﻪ ﻣ ﻥ ﺃﻥ ﻳﺟﻠ ﺱ ﻋﻠ ﻰ ﻗﺑ ﺭ " ﺭﻭﺍﻩ ﻣﺳ ﻠﻡ‬
‫‪ .٦٦٧/٢‬ﺃﻣﺎ ﺍﻟﻭﻁء ﻋﻠﻰ ﺍﻟﻘﺑﻭﺭ ﻓﻁﺎﺋﻔﺔ ﻣﻥ ﺍﻟﻧ ﺎﺱ ﻳﻔﻌﻠﻭﻧ ﻪ ﻓﺗ ﺭﺍﻫﻡ ﻋﻧ ﺩﻣﺎ ﻳ ﺩﻓﻧﻭﻥ ﻣﻳ ﺗﻬﻡ ﻻ ﻳﺑ ﺎﻟﻭﻥ‬
‫ﺑﺎﻟﻭﻁء )ﻭﺑﺄﺣﺫﻳﺗﻬﻡ ﺃﺣﻳﺎﻧﺎ( ﻋﻠﻰ ﺍﻟﻘﺑﻭﺭ ﺍﻟﻣﺟ ﺎﻭﺭﺓ ﺩﻭﻥ ﺍﺣﺗ ﺭﺍﻡ ﻟﺑﻘﻳ ﺔ ﺍﻟﻣ ﻭﺗﻰ ﻭﻓ ﻲ ﻋﻅ ﻡ ﻫ ﺫﺍ ﻳﻘ ﻭﻝ‬
‫ﺭﺳﻭﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻳﻪ ﻭﺳﻠﻡ "ﻷﻥ ﺃﻣﺷﻲ ﻋﻠﻰ ﺟﻣﺭﺓ ﺃﻭ ﺳ ﻳﻑ ﺃﻭ ﺃﺧﺻ ﻑ ﻧﻌﻠ ﻲ ﺑﺭﺟﻠ ﻲ ﺃﺣ ﺏ‬
‫ﺇﻟﻲ ﻣﻥ ﺃﻥ ﺃﻣﺷﻲ ﻋﻠ ﻰ ﻗﺑ ﺭ ﻣﺳ ﻠﻡ‪ " ...‬ﺭﻭﺍﻩ ﺍﺑ ﻥ ﻣﺎﺟ ﺔ ‪ ٤٩٩/١‬ﻭﻫ ﻭ ﻓ ﻲ ﺻ ﺣﻳﺢ ﺍﻟﺟ ﺎﻣﻊ ‪.٥٠٣٨‬‬
‫ﻓﻛﻳﻑ ﺑﻣﻥ ﻳﺳﺗﻭﻟﻲ ﻋﻠﻰ ﺃﺭﺽ ﻣﻘﺑﺭﺓ ﻭﻳﻘﻳﻡ ﻋﻠﻳﻬﺎ ﻣﺷﺭﻭﻋﺎ ﺗﺟﺎﺭﻳﺎ ﺃﻭ ﺳﻛﻧﻳﺎ‪ .‬ﺃﻣﺎ ﺍﻟﺗﻐﻭﻁ ﻓﻲ ﺍﻟﻣﻘﺎﺑﺭ‬
‫ﻭﻗﺿﺎء ﺍﻟﺣﺎﺟﺔ ﻓﻳﻬﺎ ﻓﻳﻔﻌﻠﻪ ﺑﻌﺽ ﻣﻥ ﻻ ﺧﻼﻕ ﻟﻪ ﺇﺫﺍ ﺣﺿﺭﻩ ﻗﺿ ﺎء ﺍﻟﺣﺎﺟ ﺔ ﺗﺳ ﻭﺭ ﻣﻘﺑ ﺭﺓ ﺃﻭ ﺩﺧ ﻝ‬
‫ﻓﻳﻬﺎ ﻓﺂﺫﻯ ﺍﻟﻣﻭﺗﻰ ﺑﻧﺗﻧﻪ ﻭﻧﺟﺎﺳﺗﻪ‪ ،‬ﻳﻘﻭﻝ ﺍﻟﻧﺑﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻳﻪ ﻭﺳﻠﻡ " ﻭﻣﺎ ﺃﺑﺎﻟﻲ ﺃﻭﺳﻁ ﺍﻟﻘﺑﺭ ﻗﺿﻳﺕ‬
‫ﺣ ﺎﺟﺗﻲ ﺃﻭ ﻭﺳ ﻁ ﺍﻟﺳ ﻭﻕ "]ﺍﻟﺗﺧ ﺭﻳﺞ ﺍﻟﺳ ﺎﺑﻖ[‪ .‬ﺃﻱ ﺃﻥ ﻗ ﺑﺢ ﻗﺿ ﺎء ﺍﻟﺣﺎﺟ ﺔ ﻓ ﻲ ﺍﻟﻣﻘﺑ ﺭﺓ ﻛﻘ ﺑﺢ ﻛﺷ ﻑ‬
‫ﺍﻟﻌﻭﺭﺓ ﻭﻗﺿﺎء ﺍﻟﺣﺎﺟﺔ ﺃﻣﺎﻡ ﺍﻟﻧﺎﺱ ﻓﻲ ﺍﻟﺳﻭﻕ‪ ،‬ﻭﺍﻟﺫﻳﻥ ﻳﺗﻌﻣﺩﻭﻥ ﺇﻟﻘﺎء ﺍﻟﻘﺎﺫﻭﺭﺍﺕ ﻭﺍﻟﺯﺑﺎﻟﺔ ﻓﻲ ﺍﻟﻣﻘﺎﺑﺭ‬
‫)ﺧﺻﻭﺻﺎ ﺍﻟﻣﻬﺟﻭﺭﺓ ﻭﺍﻟﺗﻲ ﺗﻬﺩﻣﺕ ﺃﺳﻭﺍﺭﻫﺎ( ﻟﻬﻡ ﻧﺻﻳﺏ ﻣﻥ ﺫﻟﻙ ﺍﻟﻭﻋﻳ ﺩ‪ .‬ﻭﻣ ﻥ ﺍﻵﺩﺍﺏ ﺍﻟﻣﻁﻠﻭﺑ ﺔ‬
‫ﻋﻧﺩ ﺯﻳﺎﺭﺓ ﺍﻟﻣﻘﺎﺑﺭ ﺧﻠﻊ ﺍﻟﻧﻌﺎﻝ ﻋﻧﺩ ﺇﺭﺍﺩﺓ ﺍﻟﻣﺷﻲ ﺑﻳﻥ ﺍﻟﻘﺑﻭﺭ‪.‬‬

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 ‫ﻣﺤﺮﻣﺎت اﺳﺘﻬﺎن ﺑﻬﺎ ﻛﺜﻴﺮ ﻣﻦ اﻟﻨﺎس‬

‫ﻋﺩﻡ ﺍﻻﺳﺗﺗﺎﺭ ﻣﻥ ﺍﻟﺑﻭﻝ‪:‬‬

‫ﻣﻥ ﻣﺣﺎﺳﻥ ﻫﺫﻩ ﺍﻟﺷﺭﻳﻌﺔ ﺃﻧﻬﺎ ﺟﺎءﺕ ﺑﻛﻝ ﻣﺎ ﻳﺻﻠﺢ ﺷﺄﻥ ﺍﻹﻧﺳﺎﻥ ﻭﻣﻥ ﺫﻟ ﻙ ﺇﺯﺍﻟ ﺔ ﺍﻟﻧﺟﺎﺳ ﺔ‪،‬‬
‫ﻭﺷﺭﻋﺕ ﻷﺟﻝ ﺫﻟﻙ ﺍﻻﺳﺗﻧﺟﺎء ﻭﺍﻻﺳﺗﺟﻣﺎﺭ ﻭﺑﻳﻧﺕ ﺍﻟﻛﻳﻔﻳﺔ ﺍﻟﺗﻲ ﻳﺣﺻﻝ ﺑﻬﺎ ﺍﻟﺗﻧﻅﻳﻑ ﻭﺍﻟﻧﻘﺎء ﻭﺑﻌﺽ‬
‫ﺍﻟﻧﺎﺱ ﻳﺗﺳﺎﻫﻝ ﻓﻲ ﺇﺯﺍﻟﺔ ﺍﻟﻧﺟﺎﺳﺔ ﻣﻣﺎ ﻳﺗﺳﺑﺏ ﻓﻲ ﺗﻠﻭﻳ ﺙ ﺛﻭﺑ ﻪ ﺃﻭ ﺑﺩﻧ ﻪ ﻭﺑﺎﻟﺗ ﺎﻟﻲ ﻋ ﺩﻡ ﺻ ﺣﺔ ﺻ ﻼﺗﻪ‬
‫ﻭﻗﺩ ﺃﺧﺑﺭ ﺍﻟﻧﺑﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻳﻪ ﻭﺳﻠﻡ ﺃﻥ ﺫﻟﻙ ﻣﻥ ﺃﺳﺑﺎﺏ ﻋﺫﺍﺏ ﺍﻟﻘﺑﺭ ﻓﻌﻥ ﺍﺑﻥ ﻋﺑﺎﺱ ﻗﺎﻝ ﻣﺭ ﺍﻟﻧﺑ ﻲ‬
‫ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻳﻪ ﻭﺳﻠﻡ ﺑﺣﺎﺋﻁ ]ﺑﺳﺗﺎﻥ[ ﻣﻥ ﺣﻳﻁﺎﻥ ﺍﻟﻣﺩﻳﻧﺔ ﻓﺳﻣﻊ ﺻﻭﺕ ﺇﻧﺳﺎﻧﻳﻥ ﻳﻌﺫﺑﺎﻥ ﻓﻲ ﻗﺑﻭﺭﻫﻣ ﺎ‬
‫ﻓﻘﺎﻝ ﺍﻟﻧﺑﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻳﻪ ﻭﺳﻠﻡ‪ " :‬ﻳﻌﺫﺑﺎﻥ‪ ،‬ﻭﻣﺎ ﻳﻌﺫﺑﺎﻥ ﻓﻲ ﻛﺑﻳﺭ ‪ -‬ﺛﻡ ﻗﺎﻝ ‪ -‬ﺑﻠﻰ ]ﻭﻓﻲ ﺭﻭﺍﻳﺔ‪ :‬ﻭﺇﻧﻪ‬
‫ﻟﻛﺑﻳﺭ[ ﻛﺎﻥ ﺃﺣﺩﻫﻣﺎ ﻻ ﻳﺳﺗﺗﺭ ﻣﻥ ﺑﻭﻟﻪ ﻭﻛ ﺎﻥ ﺍﻵﺧ ﺭ ﻳﻣﺷ ﻲ ﺑﺎﻟﻧﻣﻳﻣ ﺔ‪ " ...‬ﺭﻭﺍﻩ ﺍﻟﺑﺧ ﺎﺭﻱ ﺍﻧﻅ ﺭ ﻓ ﺗﺢ‬
‫ﺍﻟﺑﺎﺭﻱ ‪ .٣١٧/١‬ﺑﻝ ﺃﺧﺑﺭ ﺍﻟﻧﺑﻲ ﺻ ﻠﻰ ﺍﻟﻠ ﻪ ﻋﻠﻳ ﻪ ﻭﺳ ﻠﻡ ﺃﻥ‪ " :‬ﺃﻛﺛ ﺭ ﻋ ﺫﺍﺏ ﺍﻟﻘﺑ ﺭ ﻓ ﻲ ﺍﻟﺑ ﻭﻝ " ﺭﻭﺍﻩ‬
‫ﺍﻹﻣﺎﻡ ﺃﺣﻣﺩ ‪ ٣٢٦/٢‬ﻭﻫﻭ ﻓﻲ ﺻﺣﻳﺢ ﺍﻟﺟﺎﻣﻊ ‪ .١٢١٣‬ﻭﻋﺩﻡ ﺍﻻﺳﺗﺗﺎﺭ ﻣﻥ ﺍﻟﺑﻭﻝ ﻳﺷﻣﻝ ﻣﻥ ﻳﻘﻭﻡ ﻣﻥ‬
‫ﺣﺎﺟﺗﻪ ﺑﺳﺭﻋﺔ ﻗﺑﻝ ﺃﻥ ﻳﻧﻘﻁﻊ ﺑﻭﻟﻪ ﺃﻭ ﻳﺗﻌﻣﺩ ﺍﻟﺑﻭﻝ ﻓ ﻲ ﻫﻳﺋ ﺔ ﺃﻭ ﻣﻛ ﺎﻥ ﻳﺭﺗ ﺩ ﻋﻠﻳ ﻪ ﺑﻭﻟ ﻪ ﺃﻭ ﺃﻥ ﻳﺗ ﺭﻙ‬
‫ﺍﻻﺳﺗﻧﺟﺎء ﺃﻭ ﺍﻻﺳﺗﺟﻣﺎﺭ ﺃﻭ ﻳﻬﻣﻝ ﻓﻳﻬﻣﺎ‪ ،‬ﻭﻗﺩ ﺑﻠﻎ ﻣﻥ ﺍﻟﺗﺷﺑﻪ ﺑﺎﻟﻛﻔﺎﺭ ﻓﻲ ﻋﺻﺭﻧﺎ ﺃﻥ ﺻ ﺎﺭﺕ ﺑﻌ ﺽ‬
‫ﺍﻟﻣﺭﺍﺣﻳﺽ ﻓﻳﻬﺎ ﺃﻣﺎﻛﻥ ﻟﻘﺿﺎء ﺍﻟﺣﺎﺟﺔ ﻣﺛﺑﺗﺔ ﻓﻲ ﺍﻟﺟﺩﺭﺍﻥ ﻭﻣﻛﺷﻭﻓﺔ ﻳﺄﺗﻲ ﺇﻟﻳﻬﺎ ﺍﻟﺷﺧﺹ ﻓﻳﺑ ﻭﻝ ﺃﻣ ﺎﻡ‬
‫ﺍﻟﺩﺍﺧﻝ ﻭﺍﻟﺧﺎﺭﺝ ﺩﻭﻥ ﺣﻳﺎء ﺛﻡ ﻳﺭﻓﻊ ﻟﺑﺎﺳﻪ ﻭﻳﻠﺑﺳﻪ ﻋﻠﻰ ﺍﻟﻧﺟﺎﺳﺔ ﻓﻳﻛﻭﻥ ﻗﺩ ﺟﻣﻊ ﺑﻳﻥ ﺃﻣﺭﻳﻥ ﻣﺣﺭﻣﻳﻥ‬
‫ﻗﺑﻳﺣﻳﻥ‪ :‬ﺍﻷﻭﻝ ﺃﻧﻪ ﻟﻡ ﻳﺣﻔﻅ ﻋﻭﺭﺗﻪ ﻣﻥ ﻧﻅﺭ ﺍﻟﻧﺎﺱ ﻭﺍﻟﺛﺎﻧﻲ ﺃﻧﻪ ﻟﻡ ﻳﺳﺗﻧﺯﻩ ﻭﻟﻡ ﻳﺳﺗﺑﺭﺉ ﻣﻥ ﺑﻭﻟﻪ‪.‬‬

‫ﺍﻟﺗﺳﻣﻊ ﺇﻟﻰ ﺣﺩﻳﺙ ﻗﻭﻡ ﻭﻫﻡ ﻟﻪ ﻛﺎﺭﻫﻭﻥ‪:‬‬

‫ﻗﺎﻝ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ‪) :‬ﻭﻻ ﺗﺟﺳﺳﻭﺍ‪ (...‬ﺍﻟﺣﺟﺭﺍﺕ‪١١/‬‬

‫ﻋﻥ ﺍﺑﻥ ﻋﺑﺎﺱ ﺭﺿﻲ ﺍﻟﻠﻪ ﻋﻧﻬﻣﺎ ﻣﺭﻓﻭﻋﺎ‪ " :‬ﻣ ﻥ ﺍﺳ ﺗﻣﻊ ﺇﻟ ﻰ ﺣ ﺩﻳﺙ ﻗ ﻭﻡ ﻭﻫ ﻡ ﻟ ﻪ ﻛ ﺎﺭﻫﻭﻥ‬
‫ﺻﺏ ﻓﻲ ﺃﺫﻧﻳﻪ ﺍﻵﻧﻙ ﻳﻭﻡ ﺍﻟﻘﻳﺎﻣﺔ‪ " ...‬ﺭﻭﺍﻩ ﺍﻟﻁﺑﺭﺍﻧﻲ ﻓﻲ ﺍﻟﻛﺑﻳ ﺭ ‪ ٢٤٩-٢٤٨/١١‬ﻭﻫ ﻭ ﻓ ﻲ ﺻ ﺣﻳﺢ‬
‫ﺍﻟﺟﺎﻣﻊ ‪ ٦٠٠٤‬ﻭﺍﻵﻧﻙ ﻫﻭ ﺍﻟﺭﺻﺎﺹ ﺍﻟﻣﺫﺍﺏ‪.‬‬

‫ﻓﺈﺫﺍ ﻛﺎﻥ ﻳﻧﻘﻝ ﺣﺩﻳﺛﻬﻡ ﺩﻭﻥ ﻋﻠﻣﻬﻡ ﻹﻳﻘﺎﻉ ﺍﻟﺿﺭﺭ ﺑﻬﻡ ﻓﻬﻭ ﻳﺿﻳﻑ ﺇﻟﻰ ﺇﺛﻡ ﺍﻟﺗﺟﺳﺱ ﺇﺛﻣﺎ ﺁﺧﺭ‬
‫ﺑﺩﺧﻭﻟ ﻪ ﻓ ﻲ ﺣ ﺩﻳﺙ ﺍﻟﻧﺑ ﻲ ﺻ ﻠﻰ ﺍﻟﻠ ﻪ ﻋﻠﻳ ﻪ ﻭﺳ ﻠﻡ " ﻻ ﻳ ﺩﺧﻝ ﺍﻟﺟﻧ ﺔ ﻗﺗ ﺎﺕ " ﺭﻭﺍﻩ ﺍﻟﺑﺧ ﺎﺭﻱ ﻓ ﺗﺢ‬

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 ‫ﻣﺤﺮﻣﺎت اﺳﺘﻬﺎن ﺑﻬﺎ ﻛﺜﻴﺮ ﻣﻦ اﻟﻨﺎس‬

‫‪ ٤٧٢/١٠‬ﻭﺍﻟﻘﺗﺎﺕ ﺍﻟﺫﻱ ﻳﺳﺗﻣﻊ ﺇﻟﻰ ﺣﺩﻳﺙ ﺍﻟﻘﻭﻡ ﻭﻫﻡ ﻻ ﻳﺷﻌﺭﻭﻥ ﺑﻪ‬

‫ﺳﻭء ﺍﻟﺟﻭﺍﺭ‬

‫}ﻭﺍ ْﻋﺑُ ﺩُﻭﺍْ ﺍﻟﻠّ ﻪَ َﻭﻻَ ﺗ ُ ْﺷ ِﺭ ُﻛﻭﺍْ ﺑِ ِﻪ َ‬

‫ﺷ ْﻳﺋًﺎ‬ ‫ﺃﻭﺻ ﺎﻧﺎ ﺍﻟﻠ ﻪ ﺳ ﺑﺣﺎﻧﻪ ﻓ ﻲ ﻛﺗﺎﺑ ﻪ ﺑﺎﻟﺟ ﺎﺭ ﻓﻘ ﺎﻝ ﺗﻌ ﺎﻟﻰ‪َ :‬‬
‫ﺏ‬
‫ﺎﺣ ِ‬
‫ﺻ ِ‬ ‫ﺎﺭ ْﺍﻟ ُﺟﻧُ ِ‬
‫ﺏ َﻭﺍﻟ ﱠ‬ ‫ﺎﺭ ﺫِﻱ ْﺍﻟﻘُ ْﺭﺑَﻰ َﻭ ْﺍﻟ َﺟ ِ‬‫ﻳﻥ َﻭ ْﺍﻟ َﺟ ِ‬ ‫ﺳﺎﻧًﺎ َﻭ ِﺑﺫِﻱ ْﺍﻟﻘُ ْﺭﺑَﻰ َﻭ ْﺍﻟﻳَﺗ َﺎ َﻣﻰ َﻭ ْﺍﻟ َﻣ َ‬
‫ﺳﺎ ِﻛ ِ‬ ‫َﻭ ِﺑ ْﺎﻟ َﻭﺍ ِﻟ َﺩﻳ ِْﻥ ِﺇﺣْ َ‬
‫ﻭﺭﺍ{ ﺍﻟﻧﺳﺎء‪.٣٦/‬‬ ‫ﺕ ﺃ َ ْﻳ َﻣﺎﻧُ ُﻛ ْﻡ ﺇِ ﱠﻥ ﺍﻟﻠّﻪَ ﻻَ ﻳ ُِﺣﺏﱡ َﻣﻥ َﻛﺎﻥَ ُﻣ ْﺧﺗ َﺎﻻً ﻓَ ُﺧ ً‬‫ﺳﺑِﻳ ِﻝ َﻭ َﻣﺎ َﻣﻠَ َﻛ ْ‬
‫ﺏ َﻭﺍﺑ ِْﻥ ﺍﻟ ﱠ‬ ‫ﺑِﺎﻟ َﺟﻧ ِ‬

‫ﻭﺇﻳﺫﺍء ﺍﻟﺟﺎﺭ ﻣﻥ ﺍﻟﻣﺣﺭﻣﺎﺕ ﻟﻌﻅﻡ ﺣﻘﻪ‪ :‬ﻋﻥ ﺃﺑﻲ ﺷﺭﻳﺢ ﺭﺿﻲ ﺍﻟﻠﻪ ﻋﻧﻪ ﻣﺭﻓﻭﻋﺎ‪ " :‬ﻭﺍﻟﻠﻪ ﻻ‬
‫ﻳﺅﻣﻥ ﻭﺍﻟﻠﻪ ﻻ ﻳﺅﻣﻥ ﻭﺍﻟﻠﻪ ﻻ ﻳﺅﻣﻥ‪ ،‬ﻗﻳﻝ ﻭﻣ ﻥ ﻳ ﺎ ﺭﺳ ﻭﻝ ﺍﻟﻠ ﻪ ؟ ﻗ ﺎﻝ‪ :‬ﺍﻟ ﺫﻱ ﻻ ﻳ ﺄﻣﻥ ﺟ ﺎﺭﻩ ﺑﻭﺍﺋﻘ ﻪ "‬
‫ﺭﻭﺍﻩ ﺍﻟﺑﺧﺎﺭﻱ ﺍﻧﻅﺭ ﻓﺗﺢ ﺍﻟﺑﺎﺭﻱ ‪٤٤٣/١٠‬‬

‫ﻭﻗﺩ ﺟﻌﻝ ﺍﻟﻧﺑﻲ ﺻ ﻠﻰ ﺍﻟﻠ ﻪ ﻋﻠﻳ ﻪ ﻭﺳ ﻠﻡ ﺛﻧ ﺎء ﺍﻟﺟ ﺎﺭ ﻋﻠ ﻰ ﺟ ﺎﺭﻩ ﺃﻭ ﺫﻣ ﻪ ﻟ ﻪ ﻣﻘﻳﺎﺳ ﺎ ﻟﻺﺣﺳ ﺎﻥ‬
‫ﻭﺍﻹﺳﺎءﺓ ﻓﻌﻥ ﺍﺑﻥ ﻣﺳﻌﻭﺩ ﺭﺿﻲ ﺍﻟﻠﻪ ﻋﻧﻪ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺟﻝ ﻟﻠﻧﺑ ﻲ ﺻ ﻠﻰ ﺍﻟﻠ ﻪ ﻋﻠﻳ ﻪ ﻭﺳ ﻠﻡ‪ :‬ﻳ ﺎ ﺭﺳ ﻭﻝ‬
‫ﺍﻟﻠ ﻪ ﻛﻳ ﻑ ﻟ ﻲ ﺃﻥ ﺃﻋﻠ ﻡ ﺇﺫﺍ ﺃﺣﺳ ﻧﺕ ﺃﻭ ﺇﺫﺍ ﺃﺳ ﺄﺕ ﻓﻘ ﺎﻝ ﺍﻟﻧﺑ ﻲ ﺻ ﻠﻰ ﺍﻟﻠ ﻪ ﻋﻠﻳ ﻪ ﻭﺳ ﻠﻡ " ﺇﺫﺍ ﺳ ﻣﻌﺕ‬
‫ﺟﻳﺭﺍﻧﻙ ﻳﻘﻭﻟﻭﻥ‪ :‬ﻗﺩ ﺃﺣﺳﻧﺕ ﻓﻘﺩ ﺃﺣﺳﻧﺕ‪ ،‬ﻭﺇﺫﺍ ﺳﻣﻌﺗﻬﻡ ﻳﻘﻭﻟﻭﻥ‪ :‬ﻗ ﺩ ﺃﺳ ﺄﺕ ﻓﻘ ﺩ ﺃﺳ ﺄﺕ " ﺭﻭﺍﻩ ﺍﻹﻣ ﺎﻡ‬
‫ﺃﺣﻣﺩ ‪ ٤٠٢/١‬ﻭﻫﻭ ﻓﻲ ﺻﺣﻳﺢ ﺍﻟﺟﺎﻣﻊ ‪.٦٢٣‬‬

‫ﻭﺇﻳﺫﺍء ﺍﻟﺟﺎﺭ ﻟﻪ ﺻﻭﺭ ﻣﺗﻌﺩﺩﺓ ﻓﻣﻧﻬﺎ ﻣﻧﻌﻪ ﺃﻥ ﻳﻐﺭﺯ ﺧﺷﺑﺔ ﻓﻲ ﺍﻟﺟﺩﺍﺭ ﺍﻟﻣﺷﺗﺭﻙ ﺃﻭ ﺭﻓﻊ ﺍﻟﺑﻧﺎء‬
‫ﻋﻠﻳﻪ ﻭﺣﺟﺏ ﺍﻟﺷﻣﺱ ﺃﻭ ﺍﻟﻬﻭﺍء ﺩﻭﻥ ﺇﺫﻧﻪ ﺃﻭ ﻓﺗﺢ ﺍﻟﻧﻭﺍﻓﺫ ﻋﻠﻰ ﺑﻳﺗﻪ ﻭﺍﻹﻁﻼﻝ ﻣﻧﻬﺎ ﻟﻛﺷﻑ ﻋﻭﺭﺍﺗﻪ ﺃﻭ‬
‫ﺇﻳ ﺫﺍﺅﻩ ﺑﺎﻷﺻ ﻭﺍﺕ ﺍﻟﻣﺯﻋﺟ ﺔ ﻛ ﺎﻟﻁﺭﻕ ﻭﺍﻟﺻ ﻳﺎﺡ ﻭﺧﺻﻭﺻ ﺎ ﻓ ﻲ ﺃﻭﻗ ﺎﺕ ﺍﻟﻧ ﻭﻡ ﻭﺍﻟﺭﺍﺣ ﺔ ﺃﻭ ﺿ ﺭﺏ‬
‫ﺃﻭﻻﺩﻩ ﻭﻁﺭﺡ ﺍﻟﻘﻣﺎﻣﺔ ﻋﻧﺩ ﻋﺗﺑﺔ ﺑﺎﺑﻪ ﻭﺍﻟﺫﻧﺏ ﻳﻌﻅﻡ ﺇﺫﺍ ﺍﺭﺗﻛﺏ ﻓﻲ ﺣﻖ ﺍﻟﺟﺎﺭ ﻭﻳﺿﺎﻋﻑ ﺇﺛﻡ ﺻﺎﺣﺑﻪ‬
‫ﻛﻣﺎ ﻗ ﺎﻝ ﺍﻟﻧﺑ ﻲ ﺻ ﻠﻰ ﺍﻟﻠ ﻪ ﻋﻠﻳ ﻪ ﻭﺳ ﻠﻡ‪ " :‬ﻷﻥ ﻳﺯﻧ ﻲ ﺍﻟﺭﺟ ﻝ ﺑﻌﺷ ﺭ ﻧﺳ ﻭﺓ ﺃﻳﺳ ﺭ ﻋﻠﻳ ﻪ ﻣ ﻥ ﺃﻥ ﻳﺯﻧ ﻲ‬
‫ﺑﺎﻣﺭﺃﺓ ﺟﺎﺭﻩ‪ ..‬ﻷﻥ ﻳﺳﺭﻕ ﺍﻟﺭﺟﻝ ﻣﻥ ﻋﺷﺭﺓ ﺃﺑﻳﺎﺕ ﺃﻳﺳﺭ ﻋﻠﻳﻪ ﻣﻥ ﺃﻥ ﻳﺳﺭﻕ ﻣﻥ ﺑﻳ ﺕ ﺟ ﺎﺭﻩ " ﺭﻭﺍﻩ‬
‫ﺍﻟﺑﺧﺎﺭﻱ ﻓﻲ ﺍﻷﺩﺏ ﺍﻟﻣﻔﺭﺩ ﺭﻗﻡ ‪ ١٠٣‬ﻭﻫﻭ ﻓﻲ ﺍﻟﺳﻠﺳﻠﺔ ﺍﻟﺻﺣﻳﺣﺔ ‪ ،٦٥‬ﻭﺑﻌﺽ ﺍﻟﺧﻭﻧﺔ ﻳﻧﺗﻬﺯ ﻏﻳﺎﺏ‬
‫ﺟﺎﺭﻩ ﻓﻲ ﻧﻭﺑﺗﻪ ﺍﻟﻠﻳﻠﻳﺔ ﻭﻳﺩﺧﻝ ﺑﻳﺗﻪ ﻟﻳﻌﻳﺙ ﻓﻳﻪ ﺍﻟﻔﺳﺎﺩ ﻓﺎﻟﻭﻳﻝ ﻟﻪ ﻣﻥ ﻋﺫﺍﺏ ﻳﻭﻡ ﺃﻟﻳﻡ‪.‬‬

‫ﺍﻟﻣﺿﺎﺭﺓ ﻓﻲ ﺍﻟﻭﺻﻳﺔ‪- :‬‬

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 ‫ﻣﺤﺮﻣﺎت اﺳﺘﻬﺎن ﺑﻬﺎ ﻛﺜﻴﺮ ﻣﻦ اﻟﻨﺎس‬

‫ﻣ ﻥ ﻗﻭﺍﻋ ﺩ ﺍﻟﺷ ﺭﻳﻌﺔ ﺃﻧ ﻪ ﻻ ﺿ ﺭﺭ ﻭﻻ ﺿ ﺭﺍﺭ ﻭﻣ ﻥ ﺍﻷﻣﺛﻠ ﺔ ﻋﻠ ﻰ ﺫﻟ ﻙ ﺍﻹﺿ ﺭﺍﺭ ﺑﺎﻟﻭﺭﺛ ﺔ‬

‫ﺍﻟﺷﺭﻋﻳﻳﻥ ﺃﻭ ﺑﺑﻌﺿﻬﻡ ﻭﻣﻥ ﻳﻔﻌﻝ ﺫﻟﻙ ﻓﻬﻭ ﻣﻬﺩﺩ ﺑﻘﻭﻟﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻳﻪ ﻭﺳﻠﻡ‪ " :‬ﻣﻥ ﺿﺎﺭ ﺃﺿﺭ ﺍﻟﻠﻪ‬
‫ﺑﻪ ﻭﻣﻥ ﺷﺎﻕ ﺷﻖ ﺍﻟﻠﻪ ﻋﻠﻳﻪ " ﺭﻭﺍﻩ ﺍﻹﻣﺎﻡ ﺃﺣﻣﺩ ‪ ٤٥٣/٣‬ﺍﻧﻅﺭ ﺻﺣﻳﺢ ﺍﻟﺟﺎﻣﻊ ‪ .٦٣٤٨‬ﻭﻣﻥ ﺻ ﻭﺭ‬
‫ﺍﻟﻣﺿﺎﺭﺓ ﻓﻲ ﺍﻟﻭﺻﻳﺔ ﺣﺭﻣﺎﻥ ﺃﺣﺩ ﺍﻟﻭﺭﺛﺔ ﻣﻥ ﺣﻘﻪ ﺍﻟﺷﺭﻋﻲ ﺃﻭ ﺃﻥ ﻳﻭﺻﻲ ﻟﻭﺍﺭﺙ ﺑﺧﻼﻑ ﻣﺎ ﺟﻌﻠﺗﻪ‬
‫ﻟﻪ ﺍﻟﺷﺭﻳﻌﺔ ﺃﻭ ﺃﻥ ﻳﻭﺻﻲ ﺑﺄﻛﺛﺭ ﻣﻥ ﺍﻟﺛﻠﺙ‪.‬‬

‫ﻭﻓﻲ ﺍﻷﻣﺎﻛﻥ ﺍﻟﺗﻲ ﻻﻳﺧﺿﻊ ﻓﻳﻬﺎ ﺍﻟﻧﺎﺱ ﻟﺳﻠﻁﺎﻥ ﺍﻟﻘﺿﺎء ﺍﻟﺷﺭﻋﻲ ﻳﺗﻌﺫﺭ ﻋﻠﻰ ﺻﺎﺣﺏ ﺍﻟﺣ ﻖ‬
‫ﺃﻥ ﻳﺄﺧﺫ ﺣﻘﻪ ﺍﻟﺫﻱ ﺃﻋﻁﺎﻩ ﺍﻟﻠﻪ ﻟﻪ ﺑﺳﺑﺏ ﺍﻟﻣﺣﺎﻛﻡ ﺍﻟﻭﺿﻌﻳﺔ ﺍﻟﺗﻲ ﺗﺣﻛﻡ ﺑﺧﻼﻑ ﺍﻟﺷﺭﻳﻌﺔ ﻭﺗ ﺄﻣﺭ ﺑﺈﻧﻔ ﺎﺫ‬
‫ﺍﻟﻭﺻﻳﺔ ﺍﻟﺟﺎﺋﺭﺓ ﺍﻟﻣﺳﺟﻠﺔ ﻋﻧﺩ ﺍﻟﻣﺣﺎﻣﻲ ﻓﻭﻳﻝ ﻟﻬﻡ ﻣﻣﺎ ﻛﺗﺑﺕ ﺃﻳﺩﻳﻬﻡ ﻭﻭﻳﻝ ﻟﻬﻡ ﻣﻣﺎ ﻳﻛﺳﺑﻭﻥ‪.‬‬

‫ﺍﻟﻠﻌﺏ ﺑﺎﻟﻧﺭﺩ‪-:‬‬

‫ﺗﺣﺗﻭﻱ ﻛﺛﻳﺭ ﻣﻥ ﺍﻷﻟﻌﺎﺏ ﺍﻟﻣﻧﺗﺷﺭﺓ ﻭﺍﻟﻣﺳﺗﻌﻣﻠﺔ ﺑﻳﻥ ﺍﻟﻧﺎﺱ ﻋﻠ ﻰ ﺃﻣ ﻭﺭ ﻣ ﻥ ﺍﻟﻣﺣﺭﻣ ﺎﺕ ﻭﻣ ﻥ‬

‫ﺫﻟﻙ ﺍﻟﻧﺭﺩ )ﺍﻟﻣﻌﺭﻭﻑ ﺑﺎﻟﺯﻫﺭ( ﺍﻟﺫﻱ ﻳﺗﻡ ﺑﻪ ﺍﻻﻧﺗﻘﺎﻝ ﻭﺍﻟﺗﺣﺭﻳﻙ ﻓﻲ ﻋﺩﺩ ﻛﺛﻳﺭ ﻣﻥ ﺍﻷﻟﻌ ﺎﺏ ﻛﺎﻟﻁﺎﻭﻟ ﺔ‬
‫ﻭﻏﻳﺭﻫﺎ ﻭﻗﺩ ﺣﺫﺭ ﺍﻟﻧﺑﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻳﻪ ﻭﺳﻠﻡ ﻣ ﻥ ﻫ ﺫﺍ ﺍﻟﻧ ﺭﺩ ﺍﻟ ﺫﻱ ﻳﻔ ﺗﺢ ﺃﺑ ﻭﺍﺏ ﺍﻟﻣﻘ ﺎﻣﺭﺓ ﻭﺍﻟﻣﻳﺳ ﺭ‬
‫ﻓﻘﺎﻝ‪ " :‬ﻣﻥ ﻟﻌﺏ ﺑﺎﻟﻧﺭﺩﺷﻳﺭ ﻓﻛﺄﻧﻣﺎ ﺻﺑﻎ ﻳﺩﻩ ﻓ ﻲ ﻟﺣ ﻡ ﺧﻧﺯﻳ ﺭ ﻭﺩﻣ ﻪ " ﺭﻭﺍﻩ ﻣﺳ ﻠﻡ ‪ .١٧٧٠/٤‬ﻭﻋ ﻥ‬
‫ﺃﺑﻲ ﻣﻭﺳﻰ ﺭﺿﻲ ﺍﻟﻠﻪ ﻋﻧﻪ ﻣﺭﻓﻭﻋﺎ‪ " :‬ﻣﻥ ﻟﻌﺏ ﺑﺎﻟﻧﺭﺩ ﻓﻘﺩ ﻋﺻﻰ ﺍﻟﻠﻪ ﻭﺭﺳﻭﻟﻪ " ﺭﻭﺍﻩ ﺍﻹﻣﺎﻡ ﺃﺣﻣﺩ‬
‫‪ ٣٩٤/٤‬ﻭﻫﻭ ﻓﻲ ﺻﺣﻳﺢ ﺍﻟﺟﺎﻣﻊ ‪.٦٥٠٥‬‬

‫ﻟﻌﻥ ﺍﻟﻣﺅﻣﻥ ﻭﻟﻌﻥ ﻣﻥ ﻻ ﻳﺳﺗﺣﻖ ﺍﻟﻠﻌﻥ‪-:‬‬

‫ﻻ ﻳﻣﻠﻙ ﻛﺛﻳﺭ ﻣﻥ ﺍﻟﻧﺎﺱ ﺃﻟﺳﻧﺗﻬﻡ ﺇﺫﺍ ﻣﺎ ﻏﺿﺑﻭﺍ ﻓﻳﺳ ﺎﺭﻋﻭﻥ ﺑ ﺎﻟﻠﻌﻥ ﻓﻳﻠﻌﻧ ﻭﻥ ﺍﻟﺑﺷ ﺭ ﻭﺍﻟ ﺩﻭﺍﺏ‬
‫ﻭﺍﻟﺟﻣﺎﺩﺍﺕ ﻭﺍﻷﻳﺎﻡ ﻭﺍﻟﺳﺎﻋﺎﺕ ﺑﻝ ﻭﺭﺑﻣﺎ ﻟﻌﻧﻭﺍ ﺃﻧﻔﺳﻬﻡ ﻭﺃﻭﻻﺩﻫﻡ ﻭﻟﻌﻥ ﺍﻟﺯﻭﺝ ﺯﻭﺟﺗﻪ ﻭﺍﻟﻌﻛﺱ ﻭﻫﺫﺍ‬
‫ﺃﻣﺭ ﺟﺩ ﺧﻁﻳﺭ ﻓﻌﻥ ﺃﺑﻲ ﺯﻳﺩ ﺛﺎﺑﺕ ﺑﻥ ﺍﻟﺿﺣﺎﻙ ﺍﻷﻧﺻ ﺎﺭﻱ ﺭﺿ ﻲ ﺍﻟﻠ ﻪ ﻋﻧ ﻪ ﻣﺭﻓﻭﻋ ﺎ‪ ،...." :‬ﻭﻣ ﻥ‬
‫ﻟﻌﻥ ﻣﺅﻣﻧﺎ ﻓﻬﻭ ﻛﻘﺗﻠﻪ " ﺭﻭﺍﻩ ﺍﻟﺑﺧﺎﺭﻱ ﺍﻧﻅﺭ ﻓﺗﺢ ﺍﻟﺑﺎﺭﻱ ‪ ٤٦٥/١٠‬ﻭﻷﻥ ﺍﻟﻠﻌﻥ ﻳﻛﺛﺭ ﻣﻥ ﺍﻟﻧﺳﺎء ﻓﻘ ﺩ‬
‫ﺑﻳﻥ ﻋﻠﻳﻪ ﺍﻟﺻﻼﺓ ﻭﺍﻟﺳﻼﻡ ﺃﻧﻪ ﻣﻥ ﺃﺳﺑﺎﺏ ﺩﺧﻭﻟﻬﻥ ﺍﻟﻧﺎﺭ ﻭﻛﺫﻟﻙ ﻓﺈﻥ ﺍﻟﻠﻌ ﺎﻧﻳﻥ ﻻ ﻳﻛﻭﻧ ﻭﻥ ﺷ ﻔﻌﺎء ﻳ ﻭﻡ‬
‫ﺍﻟﻘﻳﺎﻣﺔ ﻭﺃﺧﻁ ﺭ ﻣﻧ ﻪ ﺃﻥ ﺍﻟﻠﻌﻧ ﺔ ﺗﺭﺟ ﻊ ﻋﻠ ﻰ ﺻ ﺎﺣﺑﻬﺎ ﺇﻥ ﺗﻠﻔ ﻅ ﺑﻬ ﺎ ﻅﻠﻣ ﺎ ﻓﻳﻛ ﻭﻥ ﻗ ﺩ ﺩﻋ ﺎ ﻋﻠ ﻰ ﻧﻔﺳ ﻪ‬

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 ‫ﻣﺤﺮﻣﺎت اﺳﺘﻬﺎن ﺑﻬﺎ ﻛﺜﻴﺮ ﻣﻦ اﻟﻨﺎس‬

‫ﺑﺎﻟﻁﺭﺩ ﻭﺍﻹﺑﻌﺎﺩ ﻣﻥ ﺭﺣﻣﺔ ﺍﻟﻠﻪ‪.‬‬

‫ﺍﻟﻧﻳﺎﺣﺔ‪-:‬‬

‫ﻣﻥ ﺍﻟﻣﻧﻛﺭﺍﺕ ﺍﻟﻌﻅﻳﻣﺔ ﻣﺎ ﺗﻘﻭﻡ ﺑ ﻪ ﺑﻌ ﺽ ﺍﻟﻧﺳ ﺎء ﻣ ﻥ ﺭﻓ ﻊ ﺍﻟﺻ ﻭﺕ ﺑﺎﻟﺻ ﻳﺎﺡ ﻭﻧ ﺩﺏ ﺍﻟﻣﻳ ﺕ‬

‫ﻭﻟﻁﻡ ﺍﻟﻭﺟﻪ ﻭﻛﺫﻟﻙ ﺷ ﻖ ﺍﻟﺛ ﻭﺏ ﻭﺣﻠ ﻖ ﺍﻟﺷ ﻌﺭ ﺃﻭ ﺷ ﺩﻩ ﻭﺗﻘﻁﻳﻌ ﻪ ﻭﻛ ﻝ ﺫﻟ ﻙ ﻳ ﺩﻝ ﻋﻠ ﻰ ﻋ ﺩﻡ ﺍﻟﺭﺿ ﺎ‬
‫ﺑﺎﻟﻘﺿﺎء ﻭﻋﺩﻡ ﺍﻟﺻﺑﺭ ﻋﻠﻰ ﺍﻟﻣﺻﻳﺑﺔ ﻭﻗﺩ ﻟﻌﻥ ﺍﻟﻧﺑﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻳ ﻪ ﻭﺳ ﻠﻡ ﻣ ﻥ ﻓﻌ ﻝ ﺫﻟ ﻙ ﻓﻌ ﻥ ﺃﺑ ﻲ‬
‫ﺃﻣﺎﻣﺔ ﺭﺿﻲ ﺍﻟﻠﻪ ﻋﻧﻪ ﺃﻥ ﺭﺳ ﻭﻝ ﺍﻟﻠ ﻪ ﺻ ﻠﻰ ﺍﻟﻠ ﻪ ﻋﻠﻳ ﻪ ﻭﺳ ﻠﻡ ﻟﻌ ﻥ ﺍﻟﺧﺎﻣﺷ ﺔ ﻭﺟﻬﻬ ﺎ ﻭﺍﻟﺷ ﺎﻗﺔ ﺟﻳﺑﻬ ﺎ‬
‫ﻭﺍﻟﺩﺍﻋﻳﺔ ﺑﺎﻟﻭﻳﻝ ﻭﺍﻟﺛﺑﻭﺭ " ﺭﻭﺍﻩ ﺍﺑﻥ ﻣﺎﺟﺔ ‪ ٥٠٥/١‬ﻭﻫﻭ ﻓﻲ ﺻﺣﻳﺢ ﺍﻟﺟﺎﻣﻊ ‪ .٥٠٦٨‬ﻭﻋﻥ ﻋﺑﺩ ﺍﻟﻠ ﻪ‬
‫ﺑ ﻥ ﻣﺳ ﻌﻭﺩ ﺭﺿ ﻲ ﺍﻟﻠ ﻪ ﻋﻧ ﻪ ﻣﺭﻓﻭﻋ ﺎ‪ " :‬ﻟ ﻳﺱ ﻣﻧ ﺎ ﻣ ﻥ ﻟﻁ ﻡ ﺍﻟﺧ ﺩﻭﺩ ﻭﺷ ﻖ ﺍﻟﺟﻳ ﻭﺏ ﻭﺩﻋ ﺎ ﺑ ﺩﻋﻭﻯ‬
‫ﺍﻟﺟﺎﻫﻠﻳﺔ " ﺭﻭﺍﻩ ﺍﻟﺑﺧﺎﺭﻱ ﺍﻧﻅﺭ ﺍﻟﻔﺗﺢ ‪ .١٦٣/٣‬ﻭﻗﺎﻝ ﺍﻟﻧﺑﻲ ﺻﻠﻰ ﺍﻟﻠ ﻪ ﻋﻠﻳ ﻪ ﻭﺳ ﻠﻡ‪ " :‬ﺍﻟﻧﺎﺋﺣ ﺔ ﺇﺫﺍ ﻟ ﻡ‬
‫ﺗﺗﺏ ﻗﺑﻝ ﻣﻭﺗﻬﺎ ﺗﻘﺎﻡ ﻳﻭﻡ ﺍﻟﻘﻳﺎﻣﺔ ﻭﻋﻠﻳﻬﺎ ﺳﺭﺑﺎﻝ ﻣﻥ ﻗﻁﺭﺍﻥ ﻭﺩﺭﻉ ﻣﻥ ﺟﺭﺏ " ﺭﻭﺍﻩ ﻣﺳﻠﻡ ﺭﻗﻡ ‪٩٣٤‬‬

‫ﺿﺭﺏ ﺍﻟﻭﺟﻪ ﻭﺍﻟﻭﺳﻡ ﻓﻲ ﺍﻟﻭﺟﻪ‪-:‬‬

‫ﻋﻥ ﺟﺎﺑﺭ ﻗﺎﻝ ﻧﻬﻰ ﺭﺳﻭﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻳﻪ ﻭﺳﻠﻡ ﻋﻥ ﺍﻟﺿﺭﺏ ﻓﻲ ﺍﻟﻭﺟﻪ ﻭﻋﻥ ﺍﻟﻭﺳﻡ ﻓﻲ‬
‫ﺍﻟﻭﺟﻪ‪ .‬ﺭﻭﺍﻩ ﻣﺳﻠﻡ ‪١٦٧٣/٣‬‬

‫ﺃﻣﺎ ﺿﺭﺏ ﺍﻟﻭﺟﻪ ﻓﺈﻥ ﻋ ﺩﺩﺍ ﻣ ﻥ ﺍﻵﺑ ﺎء ﻭﺍﻟﻣﺩﺭﺳ ﻳﻥ ﻳﻌﻣ ﺩﻭﻥ ﺇﻟﻳ ﻪ ﻓ ﻲ ﻣﻌﺎﻗﺑ ﺔ ﺍﻷﻭﻻﺩ ﺣﻳﻧﻣ ﺎ‬
‫ﻳﺿﺭﺑﻭﻥ ﺍﻟﻭﺟﻪ ﺑﺎﻟﻛﻑ ﻭﻧﺣﻭﻩ ﻭﻛﺫﺍ ﻳﻔﻌﻠﻪ ﺑﻌﺽ ﺍﻟﻧﺎﺱ ﻣﻊ ﺧﺩﻣﻬﻡ ﻭﻫﺫﺍ ﻣﻊ ﻣﺎ ﻓﻳﻪ ﻣﻥ ﺇﻫﺎﻧﺔ ﺍﻟﻭﺟﻪ‬
‫ﺍﻟﺫﻱ ﻛﺭﻡ ﺍﻟﻠﻪ ﺑﻪ ﺍﻹﻧﺳﺎﻥ ﻓﺈﻧﻪ ﻗﺩ ﻳﺅﺩﻱ ﺃﻳﺿﺎ ﺇﻟﻰ ﻓﻘﺩ ﺑﻌﺽ ﺍﻟﺣ ﻭﺍﺱ ﺍﻟﻣﻬﻣ ﺔ ﺍﻟﻣﺟﺗﻣﻌ ﺔ ﻓ ﻲ ﺍﻟﻭﺟ ﻪ‬
‫ﻓﻳﺣﺻﻝ ﺍﻟﻧﺩﻡ ﻭﻗﺩ ﻳﻁﻠﺏ ﺍﻟﻘﺻﺎﺹ‪.‬‬

‫ﺃﻣﺎ ﻭﺳﻡ ﺍﻟﺩﻭﺍﺏ ﻓﻲ ﺍﻟﻭﺟﻪ ﻭﻫﻭ ﻭﺿﻊ ﻋﻼﻣﺔ ﻣﻣﻳﺯﺓ ﻳﻌﺭﻑ ﺑﻬ ﺎ ﺻ ﺎﺣﺏ ﻛ ﻝ ﺩﺍﺑ ﺔ ﺩﺍﺑﺗ ﻪ ﺃﻭ‬
‫ﺗﺭﺩ ﻋﻠﻳ ﻪ ﺇﺫﺍ ﺿ ﻠﺕ ﻓﻬ ﻭ ﺣ ﺭﺍﻡ ﻭﻓﻳ ﻪ ﺗﺷ ﻭﻳﻪ ﻭﺗﻌ ﺫﻳﺏ ﻭﻟ ﻭ ﺍﺣ ﺗﺞ ﺑﻌ ﺽ ﺍﻟﻧ ﺎﺱ ﺑﺄﻧ ﻪ ﻋ ﺭﻑ ﻗﺑﻳﻠ ﺗﻬﻡ‬
‫ﻭﻋﻼﻣﺗﻬﺎ ﺍﻟﻣﻣﻳﺯﺓ ﻓﻳﻣﻛﻥ ﺃﻥ ﻳﺟﻌﻝ ﺍﻟﻭﺳﻡ ﻓﻲ ﻣﻛﺎﻥ ﺁﺧﺭ ﻏﻳﺭ ﺍﻟﻭﺟﻪ‪.‬‬

‫ﻫﺟﺭ ﺍﻟﻣﺳﻠﻡ ﻓﻭﻕ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﺩﻭﻥ ﺳﺑﺏ ﺷﺭﻋﻲ‪-:‬‬

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 ‫ﻣﺤﺮﻣﺎت اﺳﺘﻬﺎن ﺑﻬﺎ ﻛﺜﻴﺮ ﻣﻦ اﻟﻨﺎس‬

‫ﻣﻥ ﺧﻁﻭﺍﺕ ﺍﻟﺷﻳﻁﺎﻥ ﺇﺣﺩﺍﺙ ﺍﻟﻘﻁﻳﻌﺔ ﺑﻳﻥ ﺍﻟﻣﺳﻠﻣﻳﻥ ﻭﻛﺛﻳﺭﻭﻥ ﺃﻭﻟﺋﻙ ﺍﻟﺫﻳﻥ ﻳﺗﺑﻌﻭﻥ ﺧﻁ ﻭﺍﺕ‬
‫ﺍﻟﺷﻳﻁﺎﻥ ﻓﻳﻬﺟﺭﻭﻥ ﺇﺧ ﻭﺍﻧﻬﻡ ﺍﻟﻣﺳ ﻠﻣﻳﻥ ﻷﺳ ﺑﺎﺏ ﻏﻳ ﺭ ﺷ ﺭﻋﻳﺔ ﺇﻣ ﺎ ﻟﺧ ﻼﻑ ﻣ ﺎﺩﻱ ﺃﻭ ﻣﻭﻗ ﻑ ﺳ ﺧﻳﻑ‬
‫ﻭﺗﺳﺗﻣﺭ ﺍﻟﻘﻁﻳﻌﺔ ﺩﻫﺭﺍ ﻭﻗﺩ ﻳﺣﻠﻑ ﺃﻥ ﻻ ﻳﻛﻠﻣﻪ ﻭﻳﻧﺫﺭ ﺃﻥ ﻻ ﻳﺩﺧﻝ ﺑﻳﺗﻪ ﻭﺇﺫﺍ ﺭﺁﻩ ﻓ ﻲ ﻁﺭﻳ ﻖ ﺃﻋ ﺭﺽ‬
‫ﻋﻧﻪ ﻭﺇﺫﺍ ﻟﻘﻳﻪ ﻓﻲ ﻣﺟﻠﺱ ﺻﺎﻓﺢ ﻣﻥ ﻗﺑﻠﻪ ﻭﻣﻥ ﺑﻌ ﺩﻩ ﻭﺗﺧﻁ ﺎﻩ ﻭﻫ ﺫﺍ ﻣ ﻥ ﺃﺳ ﺑﺎﺏ ﺍﻟ ﻭﻫﻥ ﻓ ﻲ ﺍﻟﻣﺟﺗﻣ ﻊ‬
‫ﺍﻹﺳ ﻼﻣﻲ ﻭﻟ ﺫﻟﻙ ﻛ ﺎﻥ ﺍﻟﺣﻛ ﻡ ﺍﻟﺷ ﺭﻋﻲ ﺣﺎﺳ ﻣﺎ ﻭﺍﻟﻭﻋﻳ ﺩ ﺷ ﺩﻳﺩﺍ ﻓﻌ ﻥ ﺃﺑ ﻲ ﻫﺭﻳ ﺭﺓ ﺭﺿ ﻲ ﺍﻟﻠ ﻪ ﻋﻧ ﻪ‬
‫ﻣﺭﻓﻭﻋﺎ‪ " :‬ﻻ ﻳﺣﻝ ﻟﻣﺳﻠﻡ ﺃﻥ ﻳﻬﺟﺭ ﺃﺧﺎﻩ ﻓﻭﻕ ﺛﻼﺙ ﻓﻣﻥ ﻫﺟﺭ ﻓﻭﻕ ﺛﻼﺙ ﻓﻣ ﺎﺕ ﺩﺧ ﻝ ﺍﻟﻧ ﺎﺭ " ﺭﻭﺍﻩ‬
‫ﺃﺑﻭ ﺩﺍﻭﺩ ‪ ٢١٥/٥‬ﻭﻫﻭ ﻓﻲ ﺻﺣﻳﺢ ﺍﻟﺟﺎﻣﻊ ‪.٧٦٣٥‬‬

‫ﻭﻋﻥ ﺃﺑﻲ ﺧﺭﺍﺵ ﺍﻷﺳﻠﻣﻲ ﺭﺿﻲ ﺍﻟﻠﻪ ﻋﻧﻪ ﻣﺭﻓﻭﻋﺎ‪ " :‬ﻣﻥ ﻫﺟﺭ ﺃﺧﺎﻩ ﺳﻧﺔ ﻓﻬﻭ ﺑﺳﻔﻙ ﺩﻣ ﻪ "‬
‫ﺭﻭﺍﻩ ﺍﻟﺑﺧﺎﺭﻱ ﻓﻲ ﺍﻷﺩﺏ ﺍﻟﻣﻔﺭﺩ ﺣﺩﻳﺙ ﺭﻗﻡ ‪ ٤٠٦‬ﻭﻫﻭ ﻓﻲ ﺻﺣﻳﺢ ﺍﻟﺟﺎﻣﻊ ‪.٦٥٥٧‬‬

‫ﻭﻳﻛﻔﻲ ﻣﻥ ﺳﻳﺋﺎﺕ ﺍﻟﻘﻁﻳﻌﺔ ﺑﻳﻥ ﺍﻟﻣﺳﻠﻣﻳﻥ ﺍﻟﺣﺭﻣﺎﻥ ﻣﻥ ﻣﻐﻔﺭﺓ ﺍﻟﻠﻪ ﻋﺯ ﻭﺟﻝ ﻓﻌﻥ ﺃﺑﻲ ﻫﺭﻳﺭﺓ‬
‫ﻣﺭﻓﻭﻋﺎ‪ " :‬ﺗﻌﺭﺽ ﺃﻋﻣﺎﻝ ﺍﻟﻧﺎﺱ ﻓﻲ ﻛﻝ ﺟﻣﻌﺔ ﻣﺭﺗﻳﻥ‪ ،‬ﻳﻭﻡ ﺍﻹﺛﻧﻳﻥ ﻭﻳﻭﻡ ﺍﻟﺧﻣ ﻳﺱ ﻓﻳﻐﻔ ﺭ ﻟﻛ ﻝ ﻋﺑ ﺩ‬
‫ﻣﺅﻣﻥ ﺇﻻ ﻋﺑﺩﺍ ﺑﻳﻧﻪ ﻭﺑﻳﻥ ﺃﺧﻳﻪ ﺷ ﺣﻧﺎء ﻓﻳﻘ ﺎﻝ‪ :‬ﺍﺗﺭﻛ ﻭﺍ ﺃﻭ ﺃﺭﻛ ﻭﺍ )ﻳﻌﻧ ﻲ ﺃﺧ ﺭﻭﺍ( ﻫ ﺫﻳﻥ ﺣﺗ ﻰ ﻳﻔﻳﺋ ﺎ "‬
‫ﺭﻭﺍﻩ ﻣﺳﻠﻡ ‪.١٩٨٨/٤‬‬

‫ﻭﻣﻥ ﺗﺎﺏ ﺇﻟﻰ ﺍﻟﻠﻪ ﻣﻥ ﺍﻟﻣﺗﺧﺎﺻﻣﻳﻥ ﻓﻌﻠﻳﻪ ﺃﻥ ﻳﻌﻭﺩ ﺇﻟﻰ ﺻﺎﺣﺑﻪ ﻭﻳﻠﻘﺎﻩ ﺑﺎﻟﺳﻼﻡ ﻓﺈﻥ ﻓﻌﻝ ﻭﺃﺑﻰ‬
‫ﺻﺎﺣﺑﻪ ﻓﻘﺩ ﺑﺭﺋﺕ ﺫﻣﺔ ﺍﻟﻌﺎﺋﺩ ﻭﺑﻘﻳﺕ ﺍﻟﺗﺑﻌﺔ ﻋﻠﻰ ﻣﻥ ﺃﺑﻰ‪ ،‬ﻋﻥ ﺃﺑﻲ ﺃﻳﻭﺏ ﻣﺭﻓﻭﻋﺎ‪ " :‬ﻻ ﻳﺣ ﻝ ﻟﺭﺟ ﻝ‬
‫ﺃﻥ ﻳﻬﺟﺭ ﺃﺧﺎﻩ ﻓﻭﻕ ﺛﻼﺙ ﻟﻳ ﺎﻝ ﻳﻠﺗﻘﻳ ﺎﻥ ﻓﻳﻌ ﺭﺽ ﻫ ﺫﺍ ﻭﻳﻌ ﺭﺽ ﻫ ﺫﺍ ﻭﺧﻳﺭﻫﻣ ﺎ ﺍﻟ ﺫﻱ ﻳﺑ ﺩﺃ ﺑﺎﻟﺳ ﻼﻡ "‬
‫ﺭﻭﺍﻩ ﺍﻟﺑﺧﺎﺭﻱ ﻓﺗﺢ ﺍﻟﺑﺎﺭﻱ ‪.٤٩٢/١٠‬‬

‫ﺃﻣﺎ ﺇﻥ ﻭﺟﺩ ﺳﺑﺏ ﺷﺭﻋﻲ ﻟﻠﻬﺟﺭ ﻛﺗﺭﻙ ﺻﻼﺓ ﺃﻭ ﺇﺻﺭﺍﺭ ﻋﻠﻰ ﻓﺎﺣﺷﺔ ﻓ ﺈﻥ ﻛ ﺎﻥ ﺍﻟﻬﺟ ﺭ ﻳﻔﻳ ﺩ‬
‫ﺍﻟﻣﺧﻁﺊ ﻭﻳﻌﻳﺩﻩ ﺇﻟﻰ ﺻﻭﺍﺑﻪ ﺃﻭ ﻳﺷﻌﺭﻩ ﺑﺧﻁﺋﻪ ﺻﺎﺭ ﺍﻟﻬﺟﺭ ﻭﺍﺟﺑﺎ‪ ،‬ﻭﺃﻣﺎ ﺇﻥ ﻛﺎﻥ ﻻ ﻳﺯﻳﺩ ﺍﻟﻣ ﺫﻧﺏ ﺇﻻ‬
‫ﺇﻋﺭﺍﺿ ﺎ ﻭﻻ ﻳﻧ ﺗﺞ ﺇﻻ ﻋﺗ ﻭﺍ ﻭﻧﻔ ﻭﺭﺍ ﻭﻋﻧ ﺎﺩﺍ ﻭﺍﺯﺩﻳ ﺎﺩﺍ ﻓ ﻲ ﺍﻹﺛ ﻡ ﻓﻌﻧ ﺩ ﺫﻟ ﻙ ﻻ ﻳﺳ ﻭﻍ ﺍﻟﻬﺟ ﺭ ﻷﻧ ﻪ ﻻ‬
‫ﺗﺗﺣﻘﻖ ﺑﻪ ﺍﻟﻣﺻﻠﺣﺔ ﺍﻟﺷﺭﻋﻳﺔ ﺑﻝ ﺗﺯﻳﺩ ﺍﻟﻣﻔﺳﺩﺓ ﻓﻳﻛﻭﻥ ﻣﻥ ﺍﻟﺻﻭﺍﺏ ﺍﻻﺳﺗﻣﺭﺍﺭ ﻓﻲ ﺍﻹﺣﺳﺎﻥ ﻭﺍﻟﻧﺻﺢ‬
‫ﻭﺍﻟﺗﺫﻛﻳﺭ‪.‬‬

‫ﻭﺧﺗﺎﻣﺎ ﻫﺫﺍ ﻣﺎ ﺗﻳﺳﺭ ﺟﻣﻌﻪ ﻣﻥ ﺍﻟﻣﺣﺭﻣﺎﺕ ﺍﻟﻣﻧﺗﺷ ﺭﺓ ]ﻭﺍﻟﻣﻭﺿ ﻭﻉ ﻁﻭﻳ ﻝ ﻭﻗ ﺩ ﺭﺃﻳ ﺕ ﺇﺗﻣﺎﻣ ﺎ‬
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 ‫ﻣﺤﺮﻣﺎت اﺳﺘﻬﺎن ﺑﻬﺎ ﻛﺜﻴﺮ ﻣﻦ اﻟﻨﺎس‬

‫ﻟﻠﻔﺎﺋﺩﺓ ﺃﻥ ﺃﻓﺭﺩ ﻓﺻﻼ ﺧﺎﺻﺎ ﺑﺟﻣﻠﺔ ﻣﻥ ﺍﻟﻣﻧﻬﻳﺎﺕ ﺍﻟ ﻭﺍﺭﺩﺓ ﻓ ﻲ ﺍﻟﻛﺗ ﺎﺏ ﻭﺍﻟﺳ ﻧﺔ ﻣﺟﻣ ﻭﻉ ﺑﻌﺿ ﻬﺎ ﺇﻟ ﻰ‬
‫ﺑﻌﺽ ﺳﺗﻛﻭﻥ ﻓﻲ ﺭﺳﺎﻟﺔ ﻣﺳﺗﻘﻠﺔ ﺇﻥ ﺷﺎء ﺍﻟﻠﻪ[ ﻧﺳﺄﻝ ﺍﻟﻠﻪ ﺳﺑﺣﺎﻧﻪ ﻭﺗﻌ ﺎﻟﻰ ﺑﺄﺳ ﻣﺎﺋﻪ ﺍﻟﺣﺳ ﻧﻰ ﺃﻥ ﻳﻘﺳ ﻡ‬
‫ﻟﻧﺎ ﻣﻥ ﺧﺷﻳﺗﻪ ﻣﺎ ﻳﺣ ﻭﻝ ﺑﻳﻧﻧ ﺎ ﻭﺑ ﻳﻥ ﻣﻌﺎﺻ ﻳﻪ ﻭﻣ ﻥ ﻁﺎﻋﺗ ﻪ ﻣ ﺎ ﻳﺑﻠﻐﻧ ﺎ ﺑ ﻪ ﺟﻧﺗ ﻪ ﻭﺃﻥ ﻳﻐﻔ ﺭ ﻟﻧ ﺎ ﺫﻧﻭﺑﻧ ﺎ‬
‫ﻭﺇﺳﺭﺍﻓﻧﺎ ﻓ ﻲ ﺃﻣﺭﻧ ﺎ ﻭﺃﻥ ﻳﻐﻧﻳﻧ ﺎ ﺑﺣﻼﻟ ﻪ ﻋ ﻥ ﺣﺭﺍﻣ ﻪ ﻭﺑﻔﺿ ﻠﻪ ﻋﻣ ﻥ ﺳ ﻭﺍﻩ ﻭﺃﻥ ﻳﺗﻘﺑ ﻝ ﺗﻭﺑﺗﻧ ﺎ ﻭﻳﻐﺳ ﻝ‬
‫ﺣﻭﺑﺗﻧﺎ ﺇﻧﻪ ﺳﻣﻳﻊ ﻣﺟﻳﺏ ﻭﺻﻠﻰ ﻭﺳﻠﻡ ﻋﻠ ﻰ ﺍﻟﻧﺑ ﻲ ﺍﻷﻣ ﻲ ﻣﺣﻣ ﺩ ﻭﺁﻟ ﻪ ﻭﺻ ﺣﺑﻪ ﺃﺟﻣﻌ ﻳﻥ ﻭﺍﻟﺣﻣ ﺩ ﻟﻠ ﻪ‬
‫ﺭﺏ ﺍﻟﻌﺎﻟﻣﻳﻥ‬

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