@
 ‫א‬‫א‬‫א‬‫א‬
‫א‬‫א‬
 ‫א‬
‫ﻫـ‬١٤٣٩/٥/٢٩-٢٧

  ،‫א‬‫א‬‫א‬
‫א‬‫א‬‫א‬‫א‬
 
 
 
 W‫א‬
 ‫א‬K
 
 
 
 
 
 
 
‫ﻡ‬٢٠١٧/ ‫ﻫـ‬١٤٣٩

١
 ‫ﻣﻠﺨﺺ ﺍﻟﺒﺤﺚ‬
‫ﻋﻨﻮﺍﻥ ﺍﻟﺒﺤﺚ‪) :‬ﺍﳊﺴﺒﺔ ﰲ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﻭﺃﺛﺮﻫﺎ ﰲ ﻭﻗﺎﻳﺔ ﺍ‪‬ﺘﻤﻊ ﻣﻦ ﺍﻻﳓﺮﺍﻑ ﺍﻟﻔﻜﺮﻱ(‪.‬‬
‫ﺃﺳﺒﺎﺏ ﺍﺧﺘﻴﺎﺭ ﺍﳌﻮﺿﻮﻉ‪:‬‬
‫‪-١‬ﺍﻟﺮﻏﺒﺔ ﰲ ﺍﳌﺸﺎﺭﻛﺔ ﰲ ﺃﺣﺪ ﳏﺎﻭﺭ ﺍﳌﻠﺘﻘﻰ ﺍﻟﻌﻠﻤﻲ ﻟﻠﺤﺴﺒﺔ ﺍﻧﺘﻤﺎﺀ ﻭﻃﲏ ﻭﺃﻣﻦ ﻓﻜﺮﻱ ‪.‬‬
‫‪-٢‬ﺗﻘﺪﱘ ﺩﺭﺍﺳﺔ ﻣﺘﺨﺼﺼﺔ ﻋﻦ ﺩﻭﺭ ﺍﳊﺴﺒﺔ ﰲ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﻭﺃﺛﺮﻫﺎ ﰲ ﻭﻗﺎﻳﺔ ﺍ‪‬ﺘﻤﻊ ﻣﻦ ﺍﻻﳓﺮﺍﻑ ﺍﻟﻔﻜﺮﻱ‪.‬‬
‫ﺃﻫﺪﺍﻑ ﺍﻟﺒﺤﺚ‪:‬‬
‫‪ -١‬ﺩﺭﺍﺳﺔ ﺃﺣﺎﺩﻳﺚ ﺍﻟﻨﱯ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﰲ ﺍﳊﺴﺒﺔ ﻭﺑﻴﺎﻥ ﺃﳘﻴﺘﻬﺎ‪ ،‬ﻭﺗﺼﺤﻴﺢ ﺍﳌﻔﺎﻫﻴﻢ ﺍﳋﺎﻃﺌﺔ ﻋﻨﻬﺎ‪.‬‬
‫‪ -٢‬ﺑﻴﺎﻥ ﺁﺛﺎﺭ ﺍﳊﺴﺒﺔ ﻭﻓﻮﺍﺋﺪﻫﺎ ﻋﻠﻰ ﺍ‪‬ﺘﻤﻊ‪ ،‬ﻭﳐﺎﻃﺮ ﺗﺮﻛﻬﺎ‪.‬‬
‫‪ -٣‬ﺇﺑﺮﺍﺯ ﺟﻬﻮﺩ ﺍﳊﺴﺒﺔ ﰲ ﺧﺪﻣﺔ ﺍ‪‬ﺘﻤﻊ ﻣﻦ ﺧﻼﻝ ﲪﺎﻳﺘﻬﺎ ﳍﻢ ﻣﻦ ﺍﻻﳓﺮﺍﻓﺎﺕ‪.‬‬
‫‪ -٤‬ﺑﻴﺎﻥ ﺩﻭﺭ ﺟﻬﺎﺯ ﺍﳊﺴﺒﺔ ﰲ ﺍﻟﺘﺼﺪﻱ ﻟﻼﳓﺮﺍﻑ ﺍﻟﻔﻜﺮﻱ‪.‬‬
‫‪ -٥‬ﲢﻘﻴﻖ ﺍﻟﻌﺒﻮﺩﻳﺔ ﷲ ﻭﺣﺪﻩ‪ ،‬ﻭﲢﻘﻴﻖ ﺃﻣﻦ ﻭﺍﺳﺘﻘﺮﺍﺭ ﺍﻟﻔﺮﺩ ﻭﺍ‪‬ﺘﻤﻊ ﻣﻦ ﺧﻼﻝ ﺍﻟﺘﻮﺟﻴﻪ ﺍﳍـﺎﺩﻑ‪ ،‬ﻭﺍﻟﻨﻘـﺪ ﺍﻟﺒﻨـﺎﺀ‪ ،‬ﻭﺍﻟﺘﻌـﺎﻭﻥ‬
‫ﻭﺍﻟﺘﻨﺎﺻﺢ‪ ،‬ﻭﺍﻻﺑﺘﻌﺎﺩ ﻋﻦ ﻛﻞ ﺳﻠﻮﻙ ﻣﺸﲔ ﻭﻓﻜﺮ ﻣﻨﺤﺮﻑ ﻳﻬﺪﺩ ﺃﻣﻦ ﺍ‪‬ﺘﻤﻊ ﻭﲤﺎﺳﻜﻪ ﻭﺗﺮﺍﺑﻄﻪ ‪.‬‬
‫ﻣﻨﻬﺞ ﺍﻟﺒﺤﺚ‪ :‬ﺗﻌﺘﻤﺪ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ ﻋﻠﻰ ﺍﳌﻨﻬﺞ ﺍﻟﻮﺻﻔﻲ ﺍﻟﺘﺤﻠﻴﻠﻲ‪.‬‬
‫ﺃﳘﻴﺔ ﺍﻟﺒﺤﺚ‪ :‬ﺗﻠﺘﻤﺲ ﰲ ﺩﺭﺍﺳﺔ ﺃﺣﺎﺩﻳﺚ ﺍﻟﻨﱯ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﰲ ﺍﳊﺴﺒﺔ ﻭﺑﻴﺎﻥ ﺃﳘﻴﺘﻬﺎ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺗﺼﺤﻴﺢ‬
‫ﺍﳌﻔﺎﻫﻴﻢ ﺍﳋﺎﻃﺌﺔ ﻋﻨﻬﺎ‪،‬ﻭ ﲢﻘﻴﻖ ﺃﻣﻦ ﻭﺍﺳﺘﻘﺮﺍﺭ ﺍﻟﻔﺮﺩ ﻭﺍ‪‬ﺘﻤﻊ ﻣﻦ ﺧﻼﳍﺎ‪،‬ﻭﺑﻴﺎﻥ ﺁﺛﺎﺭﻫﺎ ﻭﻓﻮﺍﺋﺪﻫﺎ‪ ،‬ﻭﳐﺎﻃﺮ ﺗﺮﻛﻬﺎ‪.‬‬
‫ﺣﺪﻭﺩ ﺍﻟﺒﺤﺚ‪:‬ﺍﻗﺘﺼﺮ ﺍﻟﺒﺤﺚ ﻋﻠﻰ ﺇﻳﻀﺎﺡ ﺩﻭﺭ ﺍﳊﺴﺒﺔ ﰲ ﺍﻟﺘﺼﺪﻱ ﻟﻼﳓﺮﺍﻓﺎﺕ ﺍﳌﺘﻨﻮﻋﺔ ﰲ ﺿﻮﺀ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ‪.‬‬
‫ﺧﻄﺔ ﺍﻟﺒﺤﺚ‪:‬ﺗﺘﻜﻮﻥ ﺧﻄﺔ ﺍﻟﺒﺤﺚ ﻣﻦ ﻣﻘﺪﻣﺔ‪ ،‬ﻭﲤﻬﻴﺪ‪ ،‬ﻭﻓﺼﻠﲔ‪ ،‬ﻭﺧﺎﲤﺔ‪ ،‬ﻭﻓﻬﺎﺭﺱ ﻣﺘﻨﻮﻋﺔ‪.‬‬
‫ﺍﳌﻘﺪﻣﺔ‪ :‬ﻭﻓﻴﻬﺎ ﺍﻻﻓﺘﺘﺎﺣﻴﺔ‪.‬‬
‫ﺍﻟﺘﻤﻬﻴﺪ‪ ،‬ﻭﻓﻴﻪ‪ :‬ﺍﻟﺘﻌﺮﻳﻒ ﲟﻔﺮﺩﺍﺕ ﺍﻟﻌﻨﻮﺍﻥ‪) :‬ﺍﳊﺴﺒﺔ‪ ،‬ﺍﻟﺴﻨﺔ ‪ ،‬ﺍﻟﻮﻗﺎﻳﺔ ‪،‬ﺍﻻﳓﺮﺍﻑ ﺍﻟﻔﻜﺮﻱ(‪.‬‬
‫ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ‪ :‬ﻋﻼﻗﺔ ﺍﳊﺴﺒﺔ ﺑﺎﻷﻣﻦ ﺍﻟﻔﻜﺮﻱ‪  .‬‬
‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ‪:‬ﺩﻭﺭﺍﳊﺴﺒﺔ ﰲ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﻭﺃﺛﺮﻫﺎ ﰲ ﻭﻗﺎﻳﺔ ﺍ‪‬ﺘﻤﻊ ﻣﻦ ﺍﻻﳓﺮﺍﻑ ﺍﻟﻔﻜﺮﻱ‬
‫ﺍﳋﺎﲤﺔ‪ :‬ﻭﺗﺸﺘﻤﻞ ﻋﻠﻰ ﺃﻫﻢ ﺍﻟﻨﺘﺎﺋﺞ ﻭﺍﻟﺘﻮﺻﻴﺎﺕ‪ .‬ﺍﻟﻔﻬﺎﺭﺱ ﺍﻟﻌﻠﻤﻴﺔ ﺍﳌﺘﻨﻮﻋﺔ‪.‬‬
‫ﺃﻫﻢ ﺍﻟﻨﺘﺎﺋﺞ‪:‬‬
‫‪-١‬ﺗﻌﺰﻳﺰ ﻗﻴﻤﺔ ﺍﳊﺴﺒﺔ ﰲ ﻧﻔﻮﺱ ﺍﻷﺟﻴﺎﻝ‪ ،‬ﻟﺘﺤﻘﻴﻖ ﺍﻷﻣﻦ ﺍﻟﻔﻜﺮﻱ ﻭﺍﻟﻌﻘﺪﻱ ‪.‬‬
‫‪ -٤‬ﺇ ﱠﻥ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ﰲ ﺍﳌﻤﻠﻜﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ ﻳﺴﻬﻢ ﻋﻠﻰ ﳓﻮ ﻭﺍﺿﺢ ﰲ ﲢﻘﻴﻖ ﺍﻷﻣﻦ ﺍﻟﻔﻜﺮﻱ‪ ،‬ﻭﳏﺎﺭﺑﺔ‬
‫ﺍﻟﺮﺫﻳﻠﺔ‪ ،‬ﻭﻣﻜﺎﻓﺤﺔ ﺍﻟﻔﺴﺎﺩ‪ ،‬ﻭﻣﻜﺎﻓﺤﺔ ﺍﻟﺴﺤﺮ ﻭﺍﻟﺸﻌﻮﺫﺓ‪ ،‬ﻭﲨﻴﻊ ﺍﻻﳓﺮﺍﻓﺎﺕ‪.‬‬
‫ﺃﻫﻢ ﺍﻟﺘﻮﺻﻴﺎﺕ‪:‬‬
‫‪ -١‬ﻧﺸﺮ ﻣﻔﻬﻮﻡ ﺍﻻﺣﺘﺴﺎﺏ ﻭﻓﻘﻬﻪ ﺑﲔ ﺍﳉﻤﻴﻊ ﻭﺧﺎﺻﺔ ﰲ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻻﺣﺘﺴﺎﺏ ) ﺍ‪‬ﺘﻤﻌﻲ ( ﺃﻱ‪ :‬ﺃﻥ ﳝﺎﺭﺱ ﲨﻴﻊ ﺃﻓﺮﺍﺩ ﺍ‪‬ﺘﻤـﻊ‬
‫ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ﻭﻻ ﺳﻴﻤﺎ ﺭﺏ ﺍﻷﺳﺮﺓ ﰲ ﺑﻴﺘﻪ‪ ،‬ﻭﻣﺪﻳﺮ ﺍﳉﺎﻣﻌﺔ ﻭﺃﺳﺎﺗﺬ‪‬ﺎ ﰲ ﺟﺎﻣﻌﺘﻬﻢ‪ ،‬ﻭﻋﻠﻰ ﲨﻴﻊ ﺍﳌـﺴﻠﻤﲔ‬
‫ﺍﻟﻘﻴﺎﻡ ‪‬ﺬﺍ ﺍﻟﻮﺍﺟﺐ ﻛﻞ ﻋﻠﻰ ﺣﺴﺐ ﻗﺪﺭﺗﻪ ﻭﺍﺳﺘﻄﺎﻋﺘﻪ ﻣﻦ ﻋﻠﻤﺎﺀ ﻭﺩﻋﺎﺓ ﻭﺷﺮﺍﺋﺢ ﳐﺘﻠﻔﺔ‪.‬‬
‫‪ -٢‬ﺗﺮﺑﻴﺔ ﺍﻟﺸﺒﺎﺏ ﻭﺍﻟﺪﻋﺎﺓ ﻭﻃﻠﺒﺔ ﺍﻟﻌﻠﻢ‪ ،‬ﻋﻠﻰ ﺍﳊﺴﺒﺔ‪ ،‬ﳑﺎ ﻳﻘﻀﻲ ﻋﻠﻰ ﺍﻟﺘﻄﺮﻑ ﻭﺍﻟﻐﻠﻮ ﻭﺍﻻﳓﺮﺍﻑ ﺍﳌﻮﺟﻮﺩﺓ ﰲ ﳏـﻴﻂ ﺍ‪‬ﺘﻤـﻊ‬
‫ﺍﳌﺴﻠﻢ ‪.‬‬

‫‪٢‬‬
 Research Summary
The title of the research: (Al-Hesba in the Prophetic Sunnah, and its impact on the
protection of society from intellectual deviation.
Reasons for choosing a topic:
1- the desire to participate in one of the axes of the scientific forum to govern the national
affiliation and intellectual security.
2- to provide a specialized study on the role of share in the Prophetic year, and its impact
in the protection of society from intellectual deviation.
research goals:
1-Studying the Prophet's Hadiths in Al-Hesba and explaining its importance and
correcting the misconceptions about it.
2-Statement of the effects of the share and its benefits on society, and the risk of leaving
them.
3- Highlighting the efforts of Hesba in the service of society by protecting them from
deviations.
4- The role of the Hesba system in addressing intellectual deviation.
5- Achieving slavery to God alone, and achieving the security and stability of the
individual and society through targeted guidance, constructive criticism, cooperation and
education, and away from any shameful behavior and deviant thought that threatens the
security of the community and cohesion and interdependence.
Research Methodology: This study is based on descriptive analytical methodology.
The most important research: seeking the study of the Prophet's Hadiths in Al-Hesba and
indicating its importance in the Islamic Shariah, correcting misconceptions about it, and
achieving the security and stability of the individual and the society, and indicating the effects
and benefits and risks of leaving them.
Search limits: Search limited to a role clarification.
Research Plan: Proposal of the research plan of introduction, preface, four investigations,
conclusion, and indexes.
Introduction: (reasons for choosing a topic, research objectives, research methodology,
importance of research, research limits, research plan .
Definition: Alhsabah, year, prevention, intellectual deviation.
Chapter One: The relationship of Hesba to intellectual security.
Chapter II: The role of the Prophet in the Prophetic Sunnah, and its impact on the
protection of society from intellectual deviation
Conclusion: Includes the most important results. Catalogs: (sources, references, topics.(
Main results:
1-To promote the value of the share in the hearts of generations, to achieve intellectual
and moral security.
2-The promotion of good and forbidding vice in Saudi Arabia clearly contributes to the
achievement of intellectual security, fighting vice, fighting corruption, combating witchcraft
and witchcraft, and all deviations.
Key Recommendations:
3-Anix in the Best and Professor of the Best of the Director of the Best of the Best of the
Best of the Best of the Best, and the ability of scientists and advocates and different segments.
4-Education of young people and preachers of science, on the Hesba, which eliminates the
extremism, delusion and perversion existing in the Muslim community.

٣
 ‫ﺍﳌﻘﺪﻣﺔ‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬
‫ﺇ ﱠﻥ ﺍﳊﻤﺪ ﷲ ﳓﻤﺪﻩ ﻭﻧﺴﺘﻌﻴﻨﻪ ﻭﻧﺴﺘﻬﺪﻳﻪ ﻭﻧﺴﺘﻐﻔﺮﻩ‪ ،‬ﻭﻧﻌﻮﺫ ﺑﺎﷲ ﻣﻦ ﺷﺮﻭﺭ ﺃﻧﻔﺴﻨﺎ ﻭﺳﻴﺌﺎﺕ ﺃﻋﻤﺎﻟﻨﺎ‪ ،‬ﻣﻦ ﻳﻬﺪﻩ ﺍﷲ ﻓﻼ ﻣﻀﻞ‬
‫ﻟﻪ‪ ،‬ﻭﻣﻦ ﻳﻀﻠﻞ ﻓﻼ ﻫﺎﺩﻱ ﻟﻪ‪ ،‬ﻭﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ‪ ،‬ﻭﺃﺷﻬﺪ ﺃ ﱠﻥ ﳏﻤﺪ‪‬ﺍ ﻋﺒﺪﻩ ﻭﺭﺳﻮﻟﻪ‪ ،‬ﺻـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ‬
‫ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺃﺻﺤﺎﺑﻪ ﺃﲨﻌﲔ‪.‬‬
‫ﺴ‪‬ﻠﻤ‪‬ﻮ ﹶﻥ‪] ‬ﺁﻝ ﻋﻤﺮﺍﻥ‪.[١٠٢ :‬‬ ‫‪ ‬ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﱠﻟﺬ‪‬ﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﹾﺍ ﺍ‪‬ﺗﻘﹸﻮﹾﺍ ﺍﻟﻠﱠ ‪‬ﻪ ‪‬ﺣ ‪‬ﻖ ‪‬ﺗﻘﹶﺎ‪‬ﺗ ‪‬ﻪ ‪‬ﻭ ﹶﻻ ‪‬ﺗﻤ‪‬ﻮ‪‬ﺗﻦ‪ ‬ﺇﹺﻻ ‪‬ﻭﺃﹶﻧﺘ‪‬ﻢ ‪‬ﻣ ‪‬‬
‫ﺲ ﻭ‪‬ﺍ ‪‬ﺣ ‪‬ﺪ ‪‬ﺓ ‪‬ﻭ ‪‬ﺧﹶﻠ ‪‬ﻖ ‪‬ﻣ‪‬ﻨ ‪‬ﻬﺎ ‪‬ﺯ ‪‬ﻭ ‪‬ﺟﻬ‪‬ﺎ ‪‬ﻭ‪‬ﺑﺚﱠ ‪‬ﻣ‪‬ﻨ ‪‬ﻬﻤ‪‬ﺎ ﹺﺭﺟ‪‬ﺎ ﹰﻻ ﹶﻛ‪‬ﺜﲑ‪‬ﺍ ‪‬ﻭﹺﻧﺴ‪‬ﺎﺀ ﻭ‪‬ﺍ‪‬ﺗﻘﹸﻮﹾﺍ ﺍﻟﻠﱠ ‪‬ﻪ‬ ‫ﺱ ﺍ‪‬ﺗﻘﹸﻮﹾﺍ ‪‬ﺭﺑ‪ ‬ﹸﻜ ‪‬ﻢ ﺍﱠﻟﺬ‪‬ﻱ ‪‬ﺧﹶﻠ ﹶﻘﻜﹸﻢ ﻣ‪‬ﻦ ‪‬ﻧ ﹾﻔ ﹴ‬ ‫‪ ‬ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﺍﱠﻟﺬ‪‬ﻱ ‪‬ﺗﺴ‪‬ﺎﺀﻟﹸﻮ ﹶﻥ ﹺﺑ ‪‬ﻪ ﻭ‪‬ﺍ َﻷ ‪‬ﺭﺣ‪‬ﺎ ‪‬ﻡ ﹺﺇﻥﱠ ﺍﻟﻠﱠ ‪‬ﻪ ﻛﹶﺎ ﹶﻥ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ‪‬ﺭﻗ‪‬ﻴﺒ‪‬ﺎ‪] ‬ﺍﻟﻨﺴﺎﺀ‪.[١ :‬‬
‫ﺼ‪‬ﻠ ‪‬ﺢ ﹶﻟ ﹸﻜ ‪‬ﻢ ﹶﺃ ‪‬ﻋﻤ‪‬ﺎﹶﻟ ﹸﻜ ‪‬ﻢ ‪‬ﻭ‪‬ﻳ ‪‬ﻐ ‪‬ﻔ ‪‬ﺮ ﹶﻟ ﹸﻜ ‪‬ﻢ ﹸﺫﻧ‪‬ﻮ‪‬ﺑ ﹸﻜ ‪‬ﻢ ‪‬ﻭﻣ‪‬ﻦ ‪‬ﻳ ‪‬ﻄ ‪‬ﻊ ﺍﻟﻠﱠ ‪‬ﻪ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮﹶﻟﻪ‪‬‬
‫‪ ‬ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﱠﻟﺬ‪‬ﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ﺍ‪‬ﺗﻘﹸﻮﺍ ﺍﻟﻠﱠ ‪‬ﻪ ‪‬ﻭﻗﹸﻮﻟﹸﻮﺍ ﹶﻗ ‪‬ﻮ ﹰﻻ ‪‬ﺳﺪ‪‬ﻳﺪ‪‬ﺍ )‪ (٧٠‬ﻳ ‪‬‬
‫ﹶﻓ ﹶﻘ ‪‬ﺪ ﻓﹶﺎ ‪‬ﺯ ﹶﻓ ‪‬ﻮﺯ‪‬ﺍ ‪‬ﻋﻈ‪‬ﻴﻤ‪‬ﺎ‪] ‬ﺍﻷﺣﺰﺍﺏ‪.[٧١-٧٠ :‬‬
‫ﺃﻣﺎ ﺑﻌﺪ‪:‬‬
‫ﻓﺈﻥ ﺃﺻﺪﻕ ﺍﳊﺪﻳﺚ ﻛﺘﺎﺏ ﺍﷲ‪ ،‬ﻭﺧﲑ ﺍﳍﺪﻱ ﻫﺪﻱ ﳏﻤﺪ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ، -‬ﻭﺷﺮ ﺍﻷﻣﻮﺭ ﳏﺪﺛﺎ‪‬ﺎ‪ ،‬ﻭﻛﻞ ﳏﺪﺛﺔ ﺑﺪﻋﺔ‪،‬‬
‫ﻭﻛﻞ ﺑﺪﻋﺔ ﺿﻼﻟﺔ‪ ،‬ﻭﻛﻞ ﺿﻼﻟﺔ ﰲ ﺍﻟﻨﺎﺭ‪.‬‬
‫ﻚ ‪‬ﺟ ‪‬ﻌ ﹾﻠﻨ‪‬ﺎ ﹸﻛ ‪‬ﻢ‬
‫ﰒ ﺇ ﱠﻥ ﻣﻦ ﻧﻌﻤﺔ ﺍﷲ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﻣﺔ ﻭﺗﺸﺮﻳﻔﻪ ﳍﺎ ﺃﻥ ﺟﻌﻠﻬﺎ ﺃﻣ ﹰﺔ ﻭﺳﻄﹰﺎ ﺧﻴﺎﺭ‪‬ﺍ ﻋﺪﻭﻻ‪ ،‬ﻓﻘﺎﻝ‪-‬ﻋﺰﻭﺟﻞ‪  :-‬ﻭ ﹶﻛ ﹶﺬ‪‬ﻟ ‪‬‬
‫ﺃﹸ ‪‬ﻣ ﹰﺔ ‪‬ﻭ ‪‬ﺳﻄﹰﺎ‪] ‬ﺍﻟﺒﻘﺮﺓ‪ ، [١٤٣:‬ﻓﻬﻲ ﺧﲑ ﺍﻷﻣﻢ ﺍﻟﱵ ﺃﺧﺮﺟﺖ ﻟﻠﻨﺎﺱ‪ ،‬ﻭﻗﺪ ﻭﺻﻔﻬﺎ ﺍﳌﻮﱄ ‪-‬ﻋﺰﻭﺟﻞ‪ -‬ﻭﺷﻬﺪ ﳍﺎ ﺑـﺬﻟﻚ ﻓﻘـﺎﻝ‪:‬‬
‫ﻑ ‪‬ﻭ‪‬ﺗ‪‬ﻨ ‪‬ﻬ ‪‬ﻮ ﹶﻥ ‪‬ﻋ ﹺﻦ ﺍﹾﻟﻤ‪‬ﻨ ﹶﻜ ﹺﺮ ‪‬ﻭ‪‬ﺗ ‪‬ﺆ ‪‬ﻣﻨ‪‬ﻮ ﹶﻥ ﺑﹺﺎﻟﻠﱠ ‪‬ﻪ‪] ‬ﺁﻝ ﻋﻤﺮﺍﻥ‪.[١١٠ :‬‬
‫ﺱ ‪‬ﺗ ﹾﺄ ‪‬ﻣﺮ‪‬ﻭ ﹶﻥ ﺑﹺﺎﹾﻟ ‪‬ﻤ ‪‬ﻌﺮ‪‬ﻭ ‪‬‬
‫ﺖ ﻟ‪‬ﻠﻨ‪‬ﺎ ﹺ‬ ‫‪‬ﻛﹸﻨ‪‬ﺘ ‪‬ﻢ ‪‬ﺧ‪‬ﻴ ‪‬ﺮ ﺃﹸ ‪‬ﻣ ‪‬ﺔ ﺃﹸ ‪‬ﺧ ﹺﺮ ‪‬ﺟ ‪‬‬
‫ﰒ ﺍﺻﻄﻔﻰ ﺍﷲ ‪-‬ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ -‬ﳍﺎ ﺭﺳﻮ ﹰﻻ ﻣﻦ ﺧﻴﺎﺭﻫﺎ ﻭﺃﻭﺳﻄﻬﺎ ﻧﺴﺒ‪‬ﺎ ﻭﻣﻜﺎﻧﺔﹰ‪ ،‬ﻓﺒﻌﺜﻪ ﻓﻴﻬﺎ ﻧﺒﻴ‪‬ﺎ ﻭﺭﺳﻮﻻ‪ :‬ﻗﺎﻝ –ﻋﺰﻭﺟﻞ‪-‬‬
‫ﻑ ‪‬ﺭﺣ‪‬ﻴ ‪‬ﻢ‪] ‬ﺍﻟﺘﻮﺑﺔ‪.[١٢٨ :‬‬
‫ﲔ ‪‬ﺭﺅ‪‬ﻭ ‪‬‬ ‫ﺺ ‪‬ﻋﹶﻠ‪‬ﻴﻜﹸﻢ ﺑﹺﺎﹾﻟﻤ‪ ‬ﺆ ‪‬ﻣﹺﻨ ‪‬‬ ‫ﺴﻜﹸ ‪‬ﻢ ‪‬ﻋﺰﹺﻳ ‪‬ﺰ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬ﻪ ﻣ‪‬ﺎ ‪‬ﻋﹺﻨ‪‬ﺘ ‪‬ﻢ ‪‬ﺣﺮﹺﻳ ‪‬‬ ‫‪ ‬ﹶﻟ ﹶﻘ ‪‬ﺪ ﺟ‪‬ﺎﺀ ﹸﻛ ‪‬ﻢ ‪‬ﺭﺳ‪‬ﻮ ﹲﻝ ‪‬ﻣ ‪‬ﻦ ﺃﹶﻧﻔﹸ ِ‬
‫ﻚ‬
‫ﻼ ﳋﲑ ﻣﺎ ﺟﺎﺀﺕ ﺑﻪ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪  :‬ﻭﺃﹶﻧ ‪‬ﺰﹾﻟﻨ‪‬ـﺎ ﹺﺇﹶﻟﻴ‪‬ـ ‪‬‬ ‫ﻛﻤﺎ ﺃﻧﺰﻝ ﻋﻠﻴﻬﺎ ﺃﺷﺮﻑ ﻛﺘﺒﻪ‪ ،‬ﻭﺟﻌﻠﻪ ﻣﻬﻴﻤﻨ‪‬ﺎ ﻋﻠﻰ ﺍﻟﻜﺘﺐ ﻗﺒﻠﻪ‪ ،‬ﺷﺎﻣ ﹰ‬
‫ﺏ ‪‬ﻭ ‪‬ﻣ ‪‬ﻬ‪‬ﻴ ‪‬ﻤﻨ‪‬ﺎ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬ﻪ‪] ‬ﺍﳌﺎﺋﺪﺓ‪.[٤٨ :‬‬ ‫ﺼ ‪‬ﺪﻗﹰﺎ ﱢﻟﻤ‪‬ﺎ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ‪‬ﻳ ‪‬ﺪ‪‬ﻳ ‪‬ﻪ ‪‬ﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻜﺘ‪‬ﺎ ﹺ‬‫ﺤ ‪‬ﻖ ‪‬ﻣ ‪‬‬ ‫ﺏ ﺑﹺﺎﹾﻟ ‪‬‬‫ﺍﹾﻟ ‪‬ﻜﺘ‪‬ﺎ ‪‬‬
‫ﻭ‪‬ﺬﺍ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ﻭﺍﻟﺮﺳﻮﻝ ﺍﻟﻜﺮﱘ‪ ، ،‬ﺷﺮﻓﺖ ﻫﺬﻩ ﺍﻷﻣﺔ‪ ،‬ﻓﻜﺎﻧﺖ ﺧﲑ ﺍﻷﻣﻢ ﻭﺃﻭﺳﻄﻬﺎ ﻭﺃﻋﺪﳍﺎ‪ ،‬ﻭﻛﺎﻥ ﺃﺳﻌﺪ ﻫﺬﻩ ﺍﻷﻣﺔ‬
‫ﺑﺎﺗﺒﺎﻋﻬﻤﺎ‪ ،‬ﻭﺃﺣﺮﺻﻬﻢ ﻋﻠﻰ ﻫﺪﻳﻬﻤﺎ ﻗﻮﻻ ﻭﻋﻤﻼ ﻭﺍﻋﺘﻘﺎﺩ‪‬ﺍ‪ ،‬ﻓﻬﻢ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ‪ -‬ﰒ ﺗـﺎﺑﻌﻮﻫﻢ‪ ،‬ﰒ‬
‫ﺍﻟﺘﺎﺑﻌﻮﻥ ﳍﻢ ﺑﺈﺣﺴﺎﻥ ﻣﻦ ﺍﻟﻘﺮﻭﻥ ﺍﻟﺜﻼﺛﺔ ﺍﳌﻔﻀﻠﺔ ﺍﻟﱵ ﺷﻬﺪ ﳍﺎ ﺍﻟﻨﱯ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﺑﺎﳋﲑﻳﺔ ﰲ ﻗﻮﻟﻪ‪ » :‬ﺧ‪‬ﻴﺮ‪ ‬ﺍﻟﻨ‪‬ﺎ ﹺ‬
‫ﺱ ﹶﻗ ‪‬ﺮﻧﹺـﻲ‪،‬‬
‫)‪(١‬‬
‫‪.‬‬ ‫ﺴﹺﺒﻖ‪ ‬ﺷﻬ‪‬ﺎ ‪‬ﺩ ﹸﺓ ﹶﺃ ‪‬ﺣ ‪‬ﺪ ‪‬ﻫ ‪‬ﻢ ‪‬ﻳﻤ‪‬ﻴ‪‬ﻨﻪ‪ ،‬ﻭ‪‬ﻳﻤ‪‬ﻴ‪‬ﻨ ‪‬ﻪ ‪‬ﺷﻬ‪‬ﺎ ‪‬ﺩ‪‬ﺗﻪ‪«‬‬
‫ﹸﺛﻢ‪ ‬ﺍﱠﻟﺬ‪‬ﻳ ‪‬ﻦ ‪‬ﻳﻠﹸﻮ‪‬ﻧ ‪‬ﻬﻢ‪ ،‬ﹸﺛﻢ‪ ‬ﺍﱠﻟﺬ‪‬ﻳ ‪‬ﻦ ‪‬ﻳﻠﹸﻮ‪‬ﻧ ‪‬ﻬﻢ‪ ،‬ﹸﺛﻢ‪ ‬ﻳﺠﹺﻲ ُﺀ ﹶﺃ ﹾﻗﻮ‪‬ﺍ ‪‬ﻡ ‪‬ﺗ ‪‬‬
‫ﻓﻬﺆﻻﺀ ﻫﻢ ﺧﻴﺎﺭ ﺍﻷﻣﺔ‪ ،‬ﰒ ﻳﻠﺤﻖ ‪‬ﻢ ﻛﻞ ﻣﻦ ﻛﺎﻥ ﻋﻠﻰ ﻣﺜﻞ ﻣﺎ ﻛﺎﻧﻮﺍ ﻋﻠﻴﻪ ﻣﻦ ﺍﳍﺪﻯ ﻭﺍﻟﺘﻤﺴﻚ ﺑﻜﺘﺎﺏ ﺍﷲ ﻭﺳﻨﺔ ﺭﺳﻮﻟﻪ‪-‬ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻭﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ﰲ ﻛﻞ ﺯﻣﺎﻥ ﻭﻣﻜﺎﻥ‪ ،‬ﻓﻬﺆﻻﺀ ﲨﻴﻌ‪‬ﺎ ﺧﻴﺎﺭ ﻫﺬﻩ ﺍﻷﻣﺔ ﻭﺃﻭﺳﻄﻬﺎ ﻭﺃﻋﺪﳍﺎ‪.‬‬
‫ﻭﻟﺬﺍ ﻓﺈﻥ ﺍﳊﺴﺒﺔ ﺃﺻﻞ ﻋﻈﻴﻢ ﻣﻦ ﺃﺻﻮﻝ ﺍﻹﺳﻼﻡ ﺣﱴ ﺃﳊﻘﻪ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﺑﺄﺭﻛﺎﻥ ﺍﻹﺳﻼﻡ ﺍﻟﱵ ﻻ ﻳﻘﻮﻡ ﺑﻨﺎﺅﻩ ﺇﻻ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻻ‬
‫ﻏﺮﻭ ﻓﺈﻥ ﺻﻼﺡ ﺍﻟﻌﺒﺎﺩ ﰲ ﻣﻌﺎﺷﻬﻢ ﻣﺘﻮﻗﻒ ﻋﻠﻰ ﻃﺎﻋﺔ ﺍﷲ ﻭﺭﺳﻮﻟﻪ‪ ،‬ﻭﲤﺎﻡ ﺍﻟﻄﺎﻋﺔ ﻣﺘﻮﻗﻒ ﻋﻠﻰ ﺍﻷﻣﺮ ﺑـﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨـﻬﻲ ﻋـﻦ‬
‫ﺍﳌﻨﻜﺮ‪ ،‬ﻭﺑﻪ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻷﻣﺔ ﺧﲑ ﺃﻣﺔ ﺃﺧﺮﺟﺖ ﻟﻠﻨﺎﺱ‪.‬‬

‫ﺸ ‪‬ﻬﺪ‪ ‬ﻋﻠﹶﻰ ‪‬ﺷﻬ‪‬ﺎ ‪‬ﺩ ‪‬ﺓ ‪‬ﺟ ‪‬ﻮ ﹴﺭ ﹺﺇﺫﹶﺍ ﺃﹸ ‪‬ﺷ ﹺﻬ ‪‬ﺪ‪ -‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪.(٢٦٥٢‬‬
‫ﺏ‪ :‬ﹶﻻ ‪‬ﻳ ‪‬‬
‫)‪ (١‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪ ،‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ )‪ (١٧١/٣‬ﻛﺘﺎﺏ ﺍﻟﺸﻬﺎﺩﺍﺕ‪-‬ﺑ‪‬ﺎ ‪‬‬
‫ﺼﺤ‪‬ﺎ‪‬ﺑ ‪‬ﺔ ﹸﺛﻢ‪ ‬ﺍﱠﻟﺬ‪‬ﻳ ‪‬ﻦ ‪‬ﻳﻠﹸﻮ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﹸﺛﻢ‪ ‬ﺍﱠﻟﺬ‪‬ﻳ ‪‬ﻦ ‪‬ﻳﻠﹸﻮ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ‪-‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪.(٢٥٣٣‬‬
‫ﻀ ﹺﻞ ﺍﻟ ‪‬‬
‫ﺏ ﹶﻓ ‪‬‬
‫ﺼﺤ‪‬ﺎ‪‬ﺑ ‪‬ﺔ ‪ ‬ﺑ‪‬ﺎ ‪‬‬
‫ﻭﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ)‪ (١٩٦٢ /٤‬ﻛﺘﺎﺏ ﹶﻓﻀ‪‬ﺎ‪‬ﺋ ﹺﻞ ﺍﻟ ‪‬‬

‫‪٤‬‬
 ‫ﻓﻠﻤﺎ ﻛﺎﻥ ﻫﺬﺍ ﺍﻷﺻﻞ ‪‬ﺬﻩ ﺍﳌﱰﻟﺔ ﺍﻟﻌﻈﻴﻤﺔ ﻣﻦ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﳌﺎ ﺗﺴﺎﻫﻞ ﺃﻛﺜﺮ ﺍﻟﻨﺎﺱ ﺑﻪ ﰲ ﻫﺬﺍ ﺍﻟﺰﻣﻦ‪ ،‬ﻓﺄﺿﺎﻋﻪ ﻛﺜﲑ ﻣﻨﻬﻢ‪ ،‬ﻭﺩﺍﻫﻦ‬
‫ﻓﻴﻪ ﺁﺧﺮﻭﻥ ﺣﱴ ﺍﻧﺘﺸﺮﺕ ﺍﻻﳓﺮﺍﻓﺎﺕ ﻭﻋﻤﺖ ﻭﻃﻤﺖ‪ ،‬ﻟﺬﺍ ﺗﺄﻣ‪‬ﻠﺖ ﻛﺜﲑﹰﺍ ﰲ ﻣﻮﺿﻮﻉ ﺍﳊﺴﺒﺔ ﰲ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﻭﺃﺛﺮﻫﺎ ﰲ ﻭﻗﺎﻳـﺔ‬
‫ﺲ ﺍﳊﺎﺟـﺔ ﺇﱃ‬ ‫ﺍ‪‬ﺘﻤﻊ ﻣﻦ ﺍﻻﳓﺮﺍﻑ ﺍﻟﻔﻜﺮﻱ‪ ،‬ﻭﺑﻌﻴﺪ‪‬ﺍ ﻋﻦ ﺍﻟﻐﻠﻮ ﻭﺍﳉﻔﺎﺀ‪ ،‬ﻭﺍﻹﻓﺮﺍﻁ ﻭﺍﻟﺘﻔﺮﻳﻂ؛ ﻭﺗﻴﻘﻨﺖ ﺃ ﹼﻥ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺑـﺄﻣ ‪‬‬
‫ﺍﳊﺴﺒﺔ‪ ،‬ﺑﻌﻴﺪﹰﺍ ﻣﻦ ﺑﻌﺾ ﺍﻻﳓﺮﺍﻓﺎﺕ ﺍﻟﱵ ﺟﻠﺒﺖ ﻋﻠﻴﻬﺎ ﺍﻟﺮﺯﺍﻳﺎ ﻭﺍﳌﺼﺎﺋﺐ ﻭﺍﻟﻨﻜﺒﺎﺕ‪.‬‬
‫ﻛﻤﺎ ﻭﺟﺪﺕ ﺃ ﹼﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﻗﺪ ﺭﲰﺎ ﻟﻨﺎ ﺍﳌﻨﻬﺞ ﺍﻟﺼﺤﻴﺢ ﰲ ﲨﻴﻊ ﺟﻮﺍﻧﺒﻪ ﺃﺻﻮ ﹰﻻ ﻭﻓﺮﻭﻋﹰﺎ ﻭﻋﻘﻴﺪ ﹰﺓ ﻭﻋﺒﺎﺩ ﹰﺓ‬
‫ﻼ‪.‬‬
‫ﻭﺧﻠﻘﹰﺎ ﻭﺳﻠﻮﻛﹰﺎ ﻭﺗﺼﻮﺭﹰﺍ ﻭﻋﻤ ﹰ‬
‫ﻭﻣﻦ ﻫﻨﺎ ﻛﺎﻥ ﻋﻠﻰ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻦ ﺍﳊﺴﺒﺔ ﰲ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﻭﻣﻦ ﻣﻨﻬﺞ ﺍﻟﺴﻠﻒ ‪ ،‬ﺣﱴ ﻳﺒﺘﻌﺪ ﻋﻦ ﺍﳌﺸﺎﻛﻞ ﺍﻟﱵ‬
‫)‪(١‬‬
‫ﻻﺣﺼﺮ ﳍﺎ ﻣﻦ ﺩﻳﻨﻴﺔ ﻭﺳﻴﺎﺳﻴﺔ ﻭﺛﻘﺎﻓﻴﺔ ﻭﺍﻗﺘﺼﺎﺩﻳﺔ‪،‬ﻭﺍﺟﺘﻤﺎﻋﻴﺔ ‪ ،‬ﻭﻓﻜﺮﻳﺔ ‪.‬‬
‫ﻭﰲ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ ﺃﺳﻠﱠﻂ ﺍﻟﻀﻮﺀ ﻋﻠﻰ ﻣﻮﺿﻮﻉ ﺍﳊﺴﺒﺔ ﰲ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﻭﺃﺛﺮﻫﺎ ﰲ ﻭﻗﺎﻳﺔ ﺍ‪‬ﺘﻤﻊ ﻣﻦ ﺍﻻﳓﺮﺍﻑ ﺍﻟﻔﻜﺮﻱ‪.‬‬
‫ﻭﺧﺘﺎﻣﺎ‪....‬ﺃﺳﺄﻝ ﺍﳌﻮﱃ ﺍﻟﻘﺪﻳﺮ ﺍﻟﺘﻮﻓﻴﻖ ﻭﺍﻟﺴﺪﺍﺩ ‪،‬ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺃﺻﺤﺎﺑﻪ ﺃﲨﻌﲔ‪ ،‬ﻭﺁﺧﺮ ﺩﻋﻮﺍﻧـﺎ ﺃﻥ‬
‫ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪.‬‬

‫ﺍﻟﺘﻤﻬﻴﺪ‪ ،‬ﻭﻓﻴﻪ‪ :‬ﺍﻟﺘﻌﺮﻳﻒ‪ :‬ﺑﺎﳊﺴﺒﺔ‪ ،‬ﺍﻟﺴﻨﺔ ‪ ،‬ﺍﻟﻮﻗﺎﻳﺔ ‪،‬ﺍﻻﳓﺮﺍﻑ ﺍﻟﻔﻜﺮﻱ‪.‬‬

‫ﺃﻭﻻ‪ :‬ﺗﻌﺮﻳﻒ ﺍﳊﺴﺒﺔ‪:‬‬
‫)‪(٢‬‬
‫ﺐ ﻓﻴﻪ‬
‫ﺴ ‪‬‬
‫ﻚ ﺍﻷَﺟﺮ ﻋﻠﻰ ﺍﻟﻠﹼﻪ ﺗﻘﻮﻝ‪ :‬ﹶﻓ ‪‬ﻌﻠﹾﺘﻪ ‪‬ﺣﺴ‪‬ﺒ ﹰﺔ ﻭﺍ ‪‬ﺣ‪‬ﺘ ‪‬‬ ‫ﺍﳊﺴﺒﺔ ﰲ ﺍﻟﻠﻐﺔ ‪:‬ﻗﺎﻝ ﺍﺑﻦ ﻣﻨﻈﻮﺭ ‪-‬ﺭﲪﻪ ﺍﷲ‪"-‬ﺍ ‪‬‬
‫ﳊﺴ‪‬ﺒ ﹸﺔ ﻣﺼﺪﺭ ﺍ ‪‬ﺣﺘ‪‬ﺴﺎﹺﺑ ‪‬‬
‫)‪(٣‬‬
‫‪.‬‬ ‫ﳊﺴ‪‬ﺒ ﹸﺔ –ﺑﺎﻟﻜﺴﺮ‪ -‬ﻭﻫﻮ ﺍ َﻷ ‪‬ﺟﺮ‪"‬‬
‫ﺍ ‪‬ﺣﺘ‪‬ﺴﺎﺑﹰﺎ‪ ،‬ﻭﺍﻻ ‪‬ﺣﺘ‪‬ﺴﺎﺏ‪ ‬ﹶﻃﹶﻠﺐ‪ ‬ﺍ َﻷﺟ‪‬ﺮ‪ ،‬ﻭﺍﻻﺳﻢ ﺍ ‪‬‬
‫ﺍﺻﻄﻼﺣﹰﺎ ‪:‬‬
‫)‪(٤‬‬
‫ﳊﺴ‪‬ﺒ ﹸﺔ ﻫﻲ‪ :‬ﺃﻣﺮ ﲟﻌﺮﻭﻑ ﺇﺫﺍ ﻇﻬﺮ ﺗﺮﻛﻪ ﻭ‪‬ﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ﺇﺫﺍ ﻇﻬﺮ ﻓﻌﻠﻪ ‪.‬‬ ‫ﺍ‪‬‬
‫"ﺃﻭ ﻫﻲ ﻭﻇﻴﻔﺔ ﺩﻳﻨﻴﺔ‪ ،‬ﻣﻦ ﺑﺎﺏ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ‪ ،‬ﺍﻟﺬﻱ ﻫﻮ ﻓﺮﺽ ﻋﻠﻰ ﺍﻟﻘﺎﺋﻢ ﺑﺄﻣﻮﺭ ﺍﳌـﺴﻠﻤﲔ‪ ،‬ﻳﻌـﻴ‪‬ﻦ‬
‫ﻼ ﻟﻪ‪ ،‬ﻓﻴﺘﻌﻴ‪‬ﻦ ﻓﺮﺿﻪ ﻋﻠﻴﻪ‪ ،‬ﻭﻳﺘﺨﺬ ﺍﻷﻋﻮﺍﻥ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻭﻳﺒﺤﺚ ﻋﻦ ﺍﳌﻨﻜﺮﺍﺕ‪ ،‬ﻭﻳﻌﺰ‪‬ﺭ‪ ،‬ﻭﻳﺆﺩ‪‬ﺏ ﻋﻠﻰ ﻗـﺪﺭﻫﺎ‪،‬‬‫ﻟﺬﻟﻚ ﻣﻦ ﻳﺮﺍﻩ ﺃﻫ ﹰ‬
‫)‪(٥‬‬
‫ﻭﳛﻤﻞ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺍﳌﺼﺎﱀ ﺍﻟﻌﺎﻣﺔ ﰲ ﺍﳌﺪﻳﻨﺔ‪. "(..‬‬
‫ﻭﻻ ﻳﻨﻜﺮ ﺃﺣﺪ ﺑﺄﻥ ﻟﻠﺤﺴﺒﺔ ﺃﳘﻴﺔ ﻋﻈﻴﻤﺔ ﰲ ﺍﻹﺳﻼﻡ ﻓﻬﻲ ﻣﻦ ﺃﻫﻢ ﺷﻌﺎﺋﺮ ﺍﻟﺪﻳﻦ ﻓﻤﻦ ﺧﻼﳍـﺎ ﲢﻤـﻰ ﺣـﺼﻮﻥ ﺍ‪‬ﺘﻤـﻊ‬
‫ﺍﻻﳓﺮﺍﻓﺎﺕ ﺍﻟﻔﻜﺮﻳﺔ ﻭﻣﻦ ﺃﺧﻄﺎﺭ ﺍﳌﻌﺎﺻﻲ ﻭﺍﳌﻨﻜﺮﺍﺕ‪ ،‬ﻭﻫﻲ ﻣﻦ ﺃﺧﺺ ﺧﺼﺎﺋﺺ ﺍﻟﺮﺳﻮﻝ ﳏﻤﺪ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ‪ ،-‬ﻗـﺎﻝ‬
‫ﻑ ‪‬ﻭ‪‬ﻳ‪‬ﻨﻬ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ﻋ‪‬ـ ﹺﻦ‬
‫ﺠﺪ‪‬ﻭ‪‬ﻧﻪ‪ ‬ﻣ ﹾﻜﺘ‪‬ﻮﺑﹰﺎ ‪‬ﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﻫ ‪‬ﻢ ﻓ‪‬ﻲ ﺍﻟ‪‬ﺘ ‪‬ﻮﺭ‪‬ﺍ ‪‬ﺓ ﻭﺍﻹﳒﻴﻞ ‪‬ﻳ ﹾﺄﻣ‪‬ﺮ‪‬ﻫ‪ ‬ﻢ ﺑﹺﺎﹾﻟ ‪‬ﻤ ‪‬ﻌﺮ‪‬ﻭ ‪‬‬
‫ﺗﻌﺎﱃ‪ :‬ﺍﱠﻟﺬ‪‬ﻳ ‪‬ﻦ ‪‬ﻳ‪‬ﺘﹺﺒﻌ‪‬ﻮ ﹶﻥ ﺍﻟ ‪‬ﺮﺳ‪‬ﻮ ﹶﻝ ﺍﻟ‪‬ﻨﹺﺒ ‪‬ﻲ ﺍﹾﻟﹸﺄﻣ‪‬ﻲ‪ ‬ﺍﱠﻟﺬ‪‬ﻱ ‪‬ﻳ ﹺ‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﻣﺸﻜﻼﺕ ﺍﻷﻗﻠﻴﺎﺕ ﺍﳌﺴﻠﻤﺔ ﰲ ﺍﻟﻐﺮﺏ‪ ،‬ﻷﲪﺪ ﻋﺒﺪﺍﻟﻐﲏ ﳏﻤﻮﺩ ﻋﺒﺪﺍﻟﻐﲏ‪ ،‬ﻣﻮﻗﻊ ﺍﻷﻟﻮﻛﺔ )ﺹ‪.(٤‬‬
‫)‪ (٢‬ﻫﻮ‪:‬ﳏﻤﺪ ﺑﻦ ﻣﻜﺮﻡ ﺑﻦ ﻋﻠﻲ‪ ،‬ﺃﺑﻮ ﺍﻟﻔﻀﻞ‪ ،‬ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﺍﺑﻦ ﻣﻨﻈﻮﺭ ﺍﻷﻧﺼﺎﺭﻱ‪ ،‬ﺍﻟﺮﻭﻳﻔﻌﻲ‪ ،‬ﺍﻹﻓﺮﻳﻘﻲ‪ ،‬ﺻﺎﺣﺐ )ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ(‪ ،‬ﻭﻟﺪ ﲟﺼﺮ‪،‬ﻭﺗﻮﰲ‬
‫ﻓﻴﻬﺎ‪ ،‬ﺳﻨﺔ‪ ٧١١) :‬ﻫـ(‪ ،‬ﺃﺷﻬﺮ ﻛﺘﺒﻪ‪) :‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ‪ -‬ﻁ(‪ .‬ﺍﻧﻈﺮ ﺗﺮﲨﺘﻪ ﰲ‪ :‬ﺍﻟﺪﺭﺭ ﺍﻟﻜﺎﻣﻨﺔ ﰲ ﺃﻋﻴﺎﻥ ﺍﳌﺌﺔ ﺍﻟﺜﺎﻣﻨﺔ )‪.(٥٧/١‬‬
‫)‪ (٣‬ﺍﻧﻈﺮ‪:‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ )‪ (٣١٤ /١‬ﻣﺎﺩﺓ]ﺣﺴﺐ[‪.‬‬
‫)‪ (٤‬ﺍﻷﺣﻜﺎﻡ ﺍﻟﺴﻠﻄﺎﻧﻴﺔ ﻟﻠﻤﺎﻭﺭﺩﻱ)ﺹ‪ (٢٤٠‬ﻭﺍﻷﺣﻜﺎﻡ ﺍﻟﺴﻠﻄﺎﻧﻴﺔ‪ ،‬ﻷﰊ ﻳﻌﻠﻰ )ﺹ ‪.(٢٦٨‬‬
‫)‪ (٥‬ﻣﻘﺪﻣﺔ ﺍﺑﻦ ﺧﻠﺪﻭﻥ)ﺹ ‪.(١١٨‬‬

‫‪٥‬‬
 ‫ﺍﹾﻟﻤ‪‬ﻨ ﹶﻜ ﹺﺮ‪]‬ﺍﻷﻋﺮﺍﻑ‪ [١٥:‬ﻓﺎﻵﻳﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻓﻴﻬﺎ ﺑﻴﺎﻥ ﺑﺄﻥ ﻧﻈﺎﻡ ﺍﳊﺴﺒﺔ ﻣﻦ ﺻﻔﺎﺕ ﺍﻟﺮﺳﻮﻝ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻭﻣﻬﺎﻣﻪ ﺍﻟﱵ ﺑ‪‬ﺸﺮ‬
‫‪‬ﺎ ﰲ ﺍﻟﻜﺘﺐ ﺍﻟﺴﻤﺎﻭﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ ‪.‬‬
‫ﻭﻛﺜﲑﹰﺍ ﻣﺎ ﻳﺸﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺇﱃ ﻗﻀﻴﺔ ﺍﳊﺴﺒﺔ ﻷﻥ ﻛﻞ ﺁﻳﺔ ﻭﺭﺩﺕ ﰲ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜـﺮ ﻫـﻲ ﺩﻟﻴـﻞ‬
‫ﻚ ‪‬ﻫ ‪‬ﻢ‬
‫ﻑ ‪‬ﻭ‪‬ﻳ‪‬ﻨ ‪‬ﻬ ‪‬ﻮ ﹶﻥ ‪‬ﻋ ﹺﻦ ﺍﹾﻟﻤ‪‬ﻨ ﹶﻜ ﹺﺮ ‪‬ﻭﺃﹸﻭﹶﻟ‪‬ﺌ ‪‬‬
‫ﺨ‪‬ﻴ ﹺﺮ ‪‬ﻭ‪‬ﻳ ﹾﺄ ‪‬ﻣﺮ‪‬ﻭ ﹶﻥ ﺑﹺﺎﹾﻟ ‪‬ﻤ ‪‬ﻌﺮ‪‬ﻭ ‪‬‬
‫ﻼ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪  :‬ﻭﹾﻟ‪‬ﺘ ﹸﻜ ‪‬ﻦ ‪‬ﻣ‪‬ﻨ ﹸﻜ ‪‬ﻢ ﹸﺃ ‪‬ﻣ ﹲﺔ ‪‬ﻳ ‪‬ﺪﻋ‪‬ﻮ ﹶﻥ ﹺﺇﻟﹶﻰ ﺍﹾﻟ ‪‬‬ ‫ﻣﺸﺮﻭﻋﻴﺔ ﺍﳊﺴﺒﺔ ‪ ،‬ﻓﻤﺜ ﹰ‬
‫ﺍﹾﻟ ‪‬ﻤ ﹾﻔ‪‬ﻠﺤ‪‬ﻮ ﹶﻥ‪ ] ‬ﺁﻝ ﻋﻤﺮﺍﻥ‪.[١٠٤:‬‬
‫ﻑ ‪‬ﻭ‪‬ﺗ‪‬ﻨ ‪‬ﻬ ‪‬ﻮ ﹶﻥ ﻋ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤﻨ‪‬ﻜﺮ ‪ ] ‬ﺁﻝ ﻋﻤﺮﺍﻥ‪،‬ﺁﻳﺔ‪[١١٠ :‬‬ ‫ﺖ ﻟﻠﻨ‪‬ﺎﺱ ﺗ‪‬ﺄ ‪‬ﻣﺮ‪‬ﻭ ﹶﻥ ﺑﺎﳌ ‪‬ﻌﺮ‪‬ﻭ ‪‬‬ ‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪  :‬ﹸﻛ‪‬ﻨ‪‬ﺘ ‪‬ﻢ ‪‬ﺧ‪‬ﻴ ‪‬ﺮ ﹸﺃﻣ‪‬ﺔ ﹸﺃﺧ‪‬ﺮ ‪‬ﺟ ‪‬‬
‫ﻑ ‪‬ﻭ‪‬ﻧ ‪‬ﻬﻮ‪‬ﺍ ‪‬ﻋ ﹺﻦ ﺍﹾﻟﻤ‪‬ﻨ ﹶﻜ ﹺﺮ ﻭ‪‬ﷲ ﻋ‪‬ﺎ‪‬ﻗﺒ‪‬ـﺔﹸ‬ ‫ﺽ ﹶﺃﻗﹶﺎﻣ‪‬ﻮﺍ ﺍﻟﺼ‪‬ﻼ ﹶﺓ ﻭ‪‬ﺁ‪‬ﺗﻮ‪‬ﺍ ﺍﻟ ‪‬ﺰﻛﹶﺎ ﹶﺓ ‪‬ﻭﹶﺃ ‪‬ﻣﺮ‪‬ﻭﺍ ﺑﹺﺎﹾﻟ ‪‬ﻤ ‪‬ﻌﺮ‪‬ﻭ ‪‬‬ ‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﺍﱠﻟﺬ‪‬ﻳ ‪‬ﻦ ﹺﺇ ﹾﻥ ‪‬ﻣ ﱠﻜﻨ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ﻓ‪‬ﻲ ﺍﹾﻟﹶﺄ ‪‬ﺭ ﹺ‬
‫ﺍﹾﻟﹸﺄﻣ‪‬ﻮ ﹺﺭ‪ ] ‬ﺍﳊﺞ‪،‬ﺁﻳﺔ‪.[٤١ :‬‬
‫ﻭﰲ ﺍﻵﻳﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ ﺑﻴﺎﻥ ﺃﻥ ﺍﻟﻔﻼﺡ ﻭﺍﳋﲑﻳﺔ ﻭﺍﻟﺘﻤﻜﲔ ﰲ ﺍﻷﺧﺬ ﺑﺰﻣﺎﻡ ﺍﻷﻣﻮﺭ ﺇﳕﺎ ﻳﻜﻮﻥ ﺑﺎﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨـﻬﻲ ﻋـﻦ‬
‫ﺍﳌﻨﻜﺮ ‪.‬‬
‫ﻑ‬
‫ﻉ ﺍﱠﻟﺬ‪‬ﻱ ﻟﹶﺎ ‪‬ﻳ‪‬ﺘ ‪‬ﻮﻗﱠﻒ‪ ‬ﻋﻠﹶﻰ ﺍﻟ ‪‬ﺪ ‪‬ﻋﻮ‪‬ﻯ‪ :‬ﻫ‪‬ـ ‪‬ﻮ ﺍﹾﻟ ‪‬ﻤﻌ‪‬ـﺮ‪‬ﻭ ‪‬‬ ‫ﺱ ﻓ‪‬ﻲ ﺍﻟ‪‬ﻨ ‪‬ﻮ ﹺ‬ ‫ﺤ ﹾﻜ ‪‬ﻢ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﻟﻨ‪‬ﺎ ﹺ‬ ‫ﻗﹶﺎﻝ ﺍ‪‬ﺑ ‪‬ﻦ ﺍﹾﻟ ﹶﻘ‪‬ﻴ ﹺﻢ‪-‬ﺭﲪﻪ ﺍﷲ‪ " :-‬ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ﹾﻘﺼ‪‬ﻮ ‪‬ﺩ‪ :‬ﹶﺃﻥﱠ ﺍﹾﻟ ‪‬‬
‫ﻒ ﺑﹺـ ‪‬ﻪ‬ ‫ﺻ ‪‬‬
‫ﺚ ﺍﷲ ﹺﺑ ‪‬ﻪ ‪‬ﺭ ‪‬ﺳﹶﻠﻪ‪ ،‬ﻭﹶﺃ‪‬ﻧ ‪‬ﺰ ﹶﻝ ﹺﺑ ‪‬ﻪ ﹸﻛ‪‬ﺘ‪‬ﺒﻪ‪ ،‬ﻭ ‪‬ﻭ ‪‬‬ ‫ﻑ ﻭ‪‬ﺍﻟﻨ‪ ‬ﻬ ‪‬ﻲ ‪‬ﻋ ‪‬ﻦ ﺍﹾﻟﻤ‪‬ﻨ ﹶﻜ ﹺﺮ ﺍﱠﻟﺬ‪‬ﻱ ‪‬ﺑ ‪‬ﻌ ﹶ‬ ‫ﺻﻠﹸﻪ‪ :‬ﻫ‪ ‬ﻮ ﺍﹾﻟﹶﺄ ‪‬ﻣ ‪‬ﺮ ﺑﹺﺎﹾﻟ ‪‬ﻤ ‪‬ﻌﺮ‪‬ﻭ ‪‬‬
‫ﺴ‪‬ﺒﺔ‪ ،‬ﻭﻗﹶﺎ ‪‬ﻋ ‪‬ﺪﺗ‪‬ﻪ‪ ‬ﻭﹶﺃ ‪‬‬
‫ﺤ‪‬‬‫ﹺﺑ ﹺﻮﻟﹶﺎ‪‬ﻳ ‪‬ﺔ ﺍﹾﻟ ‪‬‬
‫ﺼﲑ‪‬‬ ‫ﺴ‪‬ﻠ ﹴﻢ ﻗﹶﺎ ‪‬ﺩﺭﹴ‪ ،‬ﻭﻫ‪ ‬ﻮ ﹶﻓ ‪‬ﺮﺽ‪ ‬ﻛﻔﹶﺎ‪‬ﻳﺔ‪ ،‬ﻭ‪‬ﻳ ‪‬‬ ‫ﺐ ‪‬ﻋﻠﹶﻰ ﹸﻛﻞﱢ ﻣ‪ ‬‬ ‫ﺖ ﻟ‪‬ﻠﻨ‪‬ﺎﺱﹺ‪ ،‬ﻭ ‪‬ﻫﺬﹶﺍ ﻭ‪‬ﺍ ﹺﺟ ‪‬‬ ‫ﻀﹶﻠﻬ‪‬ﺎ ‪‬ﻟﹶﺄ ‪‬ﺟ‪‬ﻠ ‪‬ﻪ ‪‬ﻋﻠﹶﻰ ﺳ‪‬ﺎ‪‬ﺋ ﹺﺮ ﺍﹾﻟﺄﹸ ‪‬ﻣ ﹺﻢ ﺍﱠﻟﺘ‪‬ﻲ ﺃﹸ ‪‬ﺧ ﹺﺮ ‪‬ﺟ ‪‬‬ ‫‪‬ﻫ ‪‬ﺬ ‪‬ﻩ ﺍﹾﻟﹸﺄ ‪‬ﻣﺔﹶ‪ ،‬ﻭﹶﻓ ‪‬‬
‫ﻁ‬‫ﺲ ‪‬ﻋﻠﹶﻰ ﹶﻏ‪‬ﻴ ﹺﺮ ‪‬ﻫﻢ‪ ،‬ﹶﻓﹺﺈﻥﱠ ‪‬ﻣﻨ‪‬ـﺎ ﹶ‬ ‫ﺏ ﻣ‪‬ﺎ ﹶﻟ‪‬ﻴ ‪‬‬ ‫ﺴ ﹾﻠﻄﹶﺎﻥ‪ ،‬ﹶﻓ ‪‬ﻌﹶﻠ‪‬ﻴ ﹺﻬ ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻮﺟ‪‬ﻮ ﹺ‬ ‫ﺽ ‪‬ﻋ‪‬ﻴ ﹴﻦ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟﻘﹶﺎ ‪‬ﺩ ﹺﺭ ﺍﱠﻟﺬ‪‬ﻱ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹸﻘ ‪‬ﻢ ﹺﺑ ‪‬ﻪ ﹶﻏ‪‬ﻴﺮ‪‬ﻩ‪ ‬ﻣ ‪‬ﻦ ﹶﺫﻭﹺﻱ ﺍﹾﻟ ﹺﻮﻟﹶﺎ‪‬ﻳ ‪‬ﺔ ﻭ‪‬ﺍﻟ ‪‬‬ ‫ﹶﻓ ‪‬ﺮ ‪‬‬
‫)‪(١‬‬
‫‪.‬‬ ‫ﺠﺐ‪ ‬ﻋﻠﹶﻰ ﺍﹾﻟﻌ‪‬ﺎ ﹺﺟ ﹺﺰ‪"..‬‬
‫ﺠﺐ‪ ‬ﻋﻠﹶﻰ ﺍﹾﻟﻘﹶﺎ ‪‬ﺩ ﹺﺭ ﻣ‪‬ﺎ ﻟﹶﺎ ‪‬ﻳ ﹺ‬
‫ﺏ‪ :‬ﻫ‪ ‬ﻮ ﺍﹾﻟ ﹸﻘ ‪‬ﺪ ‪‬ﺭﺓﹸ‪ ،‬ﹶﻓ‪‬ﻴ ﹺ‬
‫ﺍﹾﻟ ‪‬ﻮﺟ‪‬ﻮ ﹺ‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﺗﻌﺮﻳﻒ ﺍﻟﻮﻗﺎﻳﺔ ‪:‬‬
‫)‪(٢‬‬
‫ﺍﻟﻮﻗﺎﻳﺔ ﰲ ﺍﻟﻠﻐﺔ‪:‬ﻗﺎﻝ ﺍﺑﻦ ﻓﺎﺭﺱ ‪-‬ﺭﲪﻪ ﺍﷲ‪" :-‬ﺍﻟﻮﺍﻭ ﻭﺍﻟﻘﺎﻑ ﻭﺍﻟﻴﺎﺀ‪ :‬ﻛﻠﻤ ﹲﺔ ﻭﺍﺣﺪﺓ ﺗﺪﻝﱡ ﻋﻠﻰ ‪‬ﺩ ﹾﻓ ﹺﻊ ﺷﻲ ٍﺀ ﻋﻦ ﺷﻲ ٍﺀ ﺑﻐﲑﻩ‪.‬‬
‫)‪(٣‬‬
‫ﻚ ﺍﹾﻟ‪‬ﻴ ‪‬ﻮ ﹺﻡ‪] ‬ﺍﻹﻧﺴﺎﻥ‪.[١١ :‬‬
‫ﻭﻭﻗ‪‬ﻴﺘ‪‬ﻪ ﹶﺃﻗ‪‬ﻴﻪ ‪‬ﻭﻗﹾﻴﹰﺎ" ‪ .‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ :‬ﹶﻓﻮ‪‬ﻗﺎﻫ‪‬ﻢ‪ ‬ﺍﻟﹶّﻠ ‪‬ﻪ ‪‬ﺷ ّ‪‬ﺮ ﺫ‪‬ﻟ ‪‬‬
‫ﺳ ‪‬ﻤ ‪‬ﻌﺖ‪ ‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﷲ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ‪-‬‬
‫ﻱ ‪‬ﺑ ‪‬ﻦ ﺣ‪‬ﺎ‪‬ﺗ ﹴﻢ ‪-‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ ،-‬ﻗﹶﺎ ﹶﻝ‪ :‬‬ ‫ﻭﻋﻦ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﷲ ‪‬ﺑ ‪‬ﻦ ‪‬ﻣ ‪‬ﻌ ‪‬ﻘﻞﹴ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﺳ ‪‬ﻤ ‪‬ﻌﺖ‪ ‬ﻋ ‪‬ﺪ ‪‬‬
‫)‪(٥‬‬ ‫)‪(٤‬‬
‫ﺸ ‪‬ﻖ ‪‬ﺗ ‪‬ﻤ ‪‬ﺮ ‪‬ﺓ « ‪ ،‬ﺃﻱ‪ :‬ﺍﺟﻌﻠﻮﺍ ﺻﺎﱀ ﺍﻟﻌﻤﻞ ﻭﻗﺎﻳﺔ ﺑﻴﻨﻜﻢ ﻭﺑﻴﻨﻬﺎ ‪.‬‬
‫‪‬ﻳﻘﹸﻮ ﹸﻝ‪» :‬ﺍ‪‬ﺗﻘﹸﻮﺍ ﺍﻟﻨ‪‬ﺎ ‪‬ﺭ ‪‬ﻭﹶﻟ ‪‬ﻮ ﹺﺑ ‪‬‬
‫ﺍﻟﻮﻗﺎﻳﺔ ﺍﺻﻄﻼﺣﺎ‪:‬‬
‫)‪(٦‬‬
‫‪.‬‬ ‫ﺍﻟﻮﻗﺎﻳﺔ‪" :‬ﺣﻔﻆ ﺍﻟﺸ‪‬ﻲﺀ ﻋﻤ‪‬ﺎ ﻳﺆﺫﻳﻪ ﻭﻳﻀﺮ‪‬ﻩ‪ ،‬ﻭﺍﻟﺘﻮﻗﹼﻲ‪ :‬ﺟﻌﻞ ﺍﻟﺸ‪‬ﻲﺀ ﻭﻗﺎﻳﺔ ﳑ‪‬ﺎ ﳜﺎﻑ"‬

‫)‪ (١‬ﺍﻟﻄﺮﻕ ﺍﳊﻜﻤﻴﺔ‪ ،‬ﻻﺑﻦ ﻗﻴﻢ ﺍﳉﻮﺯﻳﺔ)ﺹ ‪.(١٩٩‬‬

‫)‪ (٢‬ﻫﻮ‪ :‬ﺃﲪﺪ ﺑﻦ ﻓﺎﺭﺱ ﺑﻦ ﺯﻛﺮﻳﺎﺀ ﺍﻟﻘﺰﻭﻳﲏ‪ ،‬ﺍﻟﺮﺍﺯﻱ‪ ،‬ﺃﺑﻮ ﺍﳊﺴﲔ‪ ،‬ﻣﻦ ﺃﺋﻤﺔ ﺍﻟﻠﻐﺔ ﻭﺍﻷﺩﺏ‪ ،‬ﻭﻟﺪ ﺳﻨﺔ‪ ٣٢٩) :‬ﻫـ( ﻭﺗﻮﰲ ﺳﻨﺔ‪ ٣٩٥) :‬ﻫـ( ﻣﻦ‬
‫ﺗﺼﺎﻧﻴﻔﻪ‪ :‬ﻣﻌﺠﻢ ﻣﻘﺎﻳﻴﺲ ﺍﻟﻠﻐﺔ‪ .‬ﺍﻧﻈﺮ ﺗﺮﲨﺘﻪ ﰲ‪ :‬ﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ ﻭﺃﻧﺒﺎﺀ ﺃﺑﻨﺎﺀ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﻻﺑﻦ ﺧﻠﻜﺎﻥ )‪.(١١٨ / ١‬‬
‫)‪ (٣‬ﻣﻌﺠﻢ ﻣﻘﺎﻳﻴﺲ ﺍﻟﻠﻐﺔ )‪(١٣١ /٦‬‬
‫ﺏ‪ :‬ﺍﺗﻘﻮﺍ ﺍﻟﻨﺎﺭ ﻭﻟﻮ ﺑﺸﻖ ﲤﺮ ‪‬ﺓ ﻭﺍﻟﻘﻠﻴﻞ ﻣﻦ ﺍﻟﺼﺪﻗﺔ )‪ (١٤١٧‬ﻭﻣﺴﻠﻢ ﰲ‬
‫)‪ (٤‬ﻣﺘﻔ ‪‬ﻖ ﻋﻠﻴﻪ‪ ،‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ )‪ (١٠٩ /٢‬ﻛﺘﺎﺏ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺑﺎ ‪‬‬
‫ﺻﺤﻴﺤﻪ )‪(٧٠٤ /٢‬ﻛﺘﺎﺏ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺑﺎﺏ ﺍﳊﺚ ﻋﻠﻰ ﺍﻟﺼﺪﻗﺔ ﻭﻟﻮ ﺑﺸﻖ ﲤﺮﺓ‪ ،‬ﺃﻭ ﻛﻠﻤ ‪‬ﺔ ﻃﻴﺒ ‪‬ﺔ ﻭﺃ‪‬ﺎ ﺣﺠﺎ ‪‬‬
‫ﺏ ﻣﻦ ﺍﻟﻨﺎﺭ) ‪. (١٠١٦‬‬
‫)‪ (٥‬ﺍﻧﻈﺮ‪ :‬ﺩﻟﻴﻞ ﺍﻟﻔﺎﳊﲔ ﻟﻄﺮﻕ ﺭﻳﺎﺽ ﺍﻟﺼﺎﳊﲔ‪ ،‬ﶈﻤﺪ ﻋﻠﻲ ﺍﻟﺒﻜﺮﻱ )‪.(٢٩٨ /٤‬‬
‫)‪ (٦‬ﺍﻟﺘﻮﻗﻴﻒ ﻋﻠﻰ ﻣﻬﻤﺎﺕ ﺍﻟﺘﻌﺎﺭﻳﻒ )ﺹ ‪. (٧٣٠‬‬

‫‪٦‬‬
 ‫)‪(١‬‬
‫ﻆ ﺍﻟﺸﻲ ِﺀ ﳑ‪‬ﺎ ﻳﺆﺫﻳﻪ ﻭﻳﻀﺮ‪‬ﻩ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﻭﹶﻗ‪‬ﻴﺖ‪ ‬ﺍﻟﺸﻲ َﺀ ﹶﺃﻗ‪‬ﻴ ‪‬ﻪ ﹺﻭﻗﹶﺎ‪‬ﻳ ﹰﺔ ﻭ ﹺﻭﻗﹶﺎ ًﺀ‪...‬ﻭﺍﻟ‪‬ﺘﻘﹾـﻮ‪‬ﻯ‬
‫ﻭﻗﺎﻝ ﺍﻟﺮ‪‬ﺍﻏﺐ ‪-‬ﺭﲪﻪ ﺍﷲ‪" :-‬ﺍﻟ ﹺﻮﻗﹶﺎ‪‬ﻳ ﹸﺔ‪ :‬ﺣﻔ ﹸ‬
‫ﺟﻌﻞ ﺍﻟﻨ‪‬ﻔﺲ ﰲ ﹺﻭﻗﹶﺎ‪‬ﻳ ‪‬ﺔ ﳑﺎ ﳜﺎﻑ‪ ،‬ﻫﺬﺍ ﲢﻘﻴﻘﻪ‪ ،‬ﹼﰒ ﻳﺴﻤ‪‬ﻰ ﺍﳋﻮﻑ ﺗﺎﺭﺓ ‪‬ﺗ ﹾﻘﻮ‪‬ﻯ‪ ،‬ﻭﺍﻟ‪‬ﺘ ﹾﻘﻮ‪‬ﻯ ﺧﻮﻓﹰﺎ ﺣﺴﺐ ﺗـﺴﻤﻴﺔ ﻣﻘﺘـﻀﻰ ﺍﻟـﺸﻲﺀ‬
‫ﲟﻘﺘﻀﻴﻪ ﻭﺍﳌﻘﺘﻀﻲ ﲟﻘﺘﻀﺎﻩ‪ ،‬ﻭﺻﺎﺭ ﺍﻟ‪‬ﺘ ﹾﻘﻮ‪‬ﻯ ﰲ ﺗﻌﺎﺭﻑ ﺍﻟﺸ‪‬ﺮﻉ ﺣﻔﻆ ﺍﻟﻨ‪‬ﻔﺲ ﻋﻤ‪‬ﺎ ﻳﺆﰒ‪ ،‬ﻭﺫﻟﻚ ﺑﺘﺮﻙ ﺍﶈﻈﻮﺭ‪ ،‬ﻭﻳﺘ ‪‬ﻢ ﺫﻟﻚ ﺑﺘﺮﻙ ﺑﻌﺾ‬
‫)‪(٢‬‬
‫ﺍﳌﺒﺎﺣﺎﺕ‪. "..‬‬
‫ﻓﻌﻦ ﺟ‪‬ﺎﹺﺑ ‪‬ﺮ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﷲ‪-‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪ ، -‬ﻳﻘﹸﻮ ﹸﻝ‪ :‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﷲ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪» :-‬ﹺﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ‪‬ﺟ‪‬ﻨ ‪‬ﺢ ﺍﻟﱠﻠ‪‬ﻴﻞﹺ‪ ،‬ﹶﺃ ‪‬ﻭﹶﺃ ‪‬ﻣ ‪‬‬
‫ﺴ‪‬ﻴ‪‬ﺘﻢ‪،‬‬
‫ﺏ ﻭ‪‬ﺍ ﹾﺫ ﹸﻛﺮ‪‬ﻭﺍ ﺍﺳ‪‬ـ ‪‬ﻢ ﺍﷲ‪ ،‬ﻓﹶـﹺﺈﻥﱠ‬
‫ﺤﻠﱡﻮ ‪‬ﻫﻢ‪ ،‬ﹶﻓﹶﺄ ﹾﻏ‪‬ﻠﻘﹸﻮﺍ ﺍ َﻷ‪‬ﺑﻮ‪‬ﺍ ‪‬‬
‫ﺐ ﺳ‪‬ﺎ ‪‬ﻋ ﹲﺔ ‪‬ﻣ ‪‬ﻦ ﺍﻟﻠﱠ‪‬ﻴ ﹺﻞ ﹶﻓ ‪‬‬
‫ﺸﺮ‪ ‬ﺣ‪‬ﻴ‪‬ﻨ‪‬ﺌﺬ‪ ،‬ﹶﻓﹺﺈﺫﹶﺍ ﹶﺫ ‪‬ﻫ ‪‬‬
‫ﲔ ‪‬ﺗ‪‬ﻨ‪‬ﺘ ‪‬‬
‫ﺸﻴ‪‬ﺎ ‪‬ﻃ ‪‬‬
‫ﺻ‪‬ﺒﻴ‪‬ﺎ‪‬ﻧ ﹸﻜﻢ‪ ،‬ﹶﻓﹺﺈﻥﱠ ﺍﻟ ‪‬‬
‫ﹶﻓ ﹸﻜﻔﱡﻮﺍ ‪‬‬
‫)‪(٣‬‬
‫ﺁﹺﻧ‪‬ﻴ‪‬ﺘﻜﹸ ‪‬ﻢ ﻭ‪‬ﺍ ﹾﺫ ﹸﻛﺮ‪‬ﻭﺍ ﺍ ‪‬ﺳ ‪‬ﻢ ﺍﷲ‪ ،‬ﻭﹶﻟ ‪‬ﻮ ﹶﺃ ﹾﻥ ‪‬ﺗ ‪‬ﻌ ‪‬ﺮﺿ‪‬ـﻮﺍ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ـﺎ‬ ‫ﺸ‪‬ﻴﻄﹶﺎ ﹶﻥ ﹶﻻ ‪‬ﻳ ﹾﻔ‪‬ﺘﺢ‪ ‬ﺑ‪‬ﺎﺑ‪‬ﺎ ﻣ‪ ‬ﻐﹶﻠﻘﹰﺎ‪ ،‬ﻭﹶﺃ ‪‬ﻭﻛﹸﻮﺍ ‪‬ﻗ ‪‬ﺮ‪‬ﺑﻜﹸ ‪‬ﻢ ﻭ‪‬ﺍ ﹾﺫ ﹸﻛﺮ‪‬ﻭﺍ ﺍ ‪‬ﺳ ‪‬ﻢ ﺍﷲ‪ ،‬ﻭ ‪‬ﺧ ‪‬ﻤﺮ‪‬ﻭﺍ‬
‫ﺍﻟ ‪‬‬
‫)‪(٤‬‬
‫‪.‬‬ ‫ﺤﻜﹸ ‪‬ﻢ«‬
‫‪‬ﺷ‪‬ﻴﺌﹰﺎ‪ ،‬ﻭﹶﺃ ﹾﻃ ‪‬ﻔﺌﹸﻮﺍ ‪‬ﻣﺼ‪‬ﺎﺑﹺﻴ ‪‬‬
‫ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻓﻴﻪ ﲨﻞ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﳋﲑ ﻭﺍﻷﺩﺍﺏ ﺍﳉﺎﻣﻌﺔ ﳌﺼﺎﱀ ﺍﻵﺧﺮﺓ ﻭﺍﻟﺪﻧﻴﺎ ‪ ،‬ﻓﺄﻣﺮ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ـﺬﻩ ﺍﻵﺩﺍﺏ‬
‫ﺍﻟﱵ ﻫﻲ ﺳﺒﺐ ﻟﻠﺴﻼﻣﺔ ﻭﺍﻟﻮﻗﺎﻳﺔ ﻣﻦ ﺇﻳﺬﺍﺀ ﺍﻟﺸﻴﻄﺎﻥ ‪ ،‬ﻭﺟﻌﻞ ﺍﷲ‪-‬ﻋﺰﻭﺟﻞ‪ -‬ﻫﺬﻩ ﺍﻷﺳﺒﺎﺏ ﺃﺳﺒﺎﺑﺎ ﻟﻠﺴﻼﻣﺔ ﻭﺍﻟﻮﻗﺎﻳﺔ ﻣﻦ ﺇﻳﺬﺍﺋﻪ‪ ،‬ﻓﻼ‬
‫)‪(٥‬‬
‫ﻳﻘﺪﺭ ﻋﻠﻰ ﻛﺸﻒ ﺇﻧﺎﺀ ﻭﻻ ﺣﻞ ﺳﻘﺎﺀ ‪ ،‬ﻭﻻ ﻓﺘﺢ ﺑﺎﺏ ‪ ،‬ﻭﻻ ﺇﻳﺬﺍﺀ ﺻﱯ ﻭﻏﲑﻩ ‪ ،‬ﺇﺫﺍ ﻭﺟﺪﺕ ﻫﺬﻩ ﺍﻷﺳﺒﺎﺏ ‪.‬‬
‫ﻭﺇﻥ ﻣﻦ ﻣﻈﺎﻫﺮ ﻋﻨﺎﻳﺔ ﺍﻹﺳﻼﻡ ﺑﺎﻟﻔﺮﺩ‪ ،‬ﻭﺃﻧﻪ ﻭﺿﻊ ﺍﻟﻮﺳﺎﺋﻞ ﺍﻟﻮﻗﺎﺋﻴﺔ‪ ،‬ﻭﺍﳌﻨﺎﻫﺞ ﺍﻟﻌﻼﺟﻴﺔ‪ ،‬ﻟﻠﻮﻗﺎﻳﺔ ﻣﻦ ﺍﻟﻌﻠﻞ ﻭﻏﲑﻫﺎ ﻗﺒﻞ‬
‫ﺣﺪﻭﺛﻬﺎ‪ ،‬ﻓﺎﻟﻮﻗﺎﻳﺔ ﺧﲑ ﻣﻦ ﺍﻟﻌﻼﺝ‪ ،‬ﻭﻗﺪﳝﺎ ﻗﺎﻟﻮﺍ‪" :‬ﺩﺭﻫﻢ ﻭﻗﺎﻳﺔ ﺧﲑ ﻣﻦ ﻗﻨﻄﺎﺭ ﻋﻼﺝ" ﻣﻦ ﺧﻼﻝ ﺍﻟﺘﻮﻋﻴﺔ ﻫﻲ ‪‬ﺞ ﺃﺳﺎﺳﻲ ﻟﺘﻔﺎﺩﻱ‬
‫ﺣﺪﻭﺙ ﺍﳌﺸﺎﻛﻞ ﺇﺿﺎﻓﺔ ﺇﱃ ﺃﻥ ﺍﻟﻨﻬﺞ ﺍﻟﻮﻗﺎﺋﻲ ﺍﻟﺬﻱ ﻳﺴﺘﺨﺪﻡ ﺍﻟﻄﺮﻕ ﺍﻟﺘﺸﺎﺭﻛﻴﺔ ﰲ ﻧﻘﻞ ﺍﻟﺮﺳﺎﺋﻞ ﺍﻟﺘﻮﻋﻮﻳﺔ ﻫﻮ ‪‬ﺞ ﻳﺴﺎﻫﻢ ﰲ‬
‫)‪(٦‬‬
‫ﺗﻘﻮﻳﺔ ﺍﻟﻔﺮﺩ ﻭﲤﻜﻴﻨﺔ‪ ،‬ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﻳﻨﻌﻜﺲ ﻋﻠﻰ ﺷﺨﺼﻴﺔ ﺍﻟﻔﺮﺩ‪ ،‬ﻟﻴﺼﺒﺢ ﺃﻗﺪﺭ ﻋﻠﻰ ﻣﻮﺍﺟﻬﻪ ﺍﳊﻴﺎﺓ ﺑﻜﺎﻓﺔ ﻣﺘﻐﲑﺍ‪‬ﺎ ‪.‬‬
‫ﺍﻻﳓﺮﺍﻑ ﻟﻐﺔ‪:‬‬
‫ﻑ ﻛ ﱢﻞ‬ ‫ﻗﺎﻝ ﺍﺑﻦ ﻓﺎﺭﺱ‪-‬ﺭﲪﻪ ﺍﷲ‪" :-‬ﺍﳊﺎﺀ ﺍﻟﺮﺍﺀ ﻭﺍﻟﻔﺎﺀ ﺛﻼﺛﺔ ﺃﺻﻮﻝ‪ :‬ﺣ ‪‬ﺪ ﺍﻟﺸﻲﺀ‪ ،‬ﺍﻟﻌ‪‬ﺪﻭﻝ‪ ،‬ﻭﺗﻘﺪﻳﺮ ﺍﻟﺸ‪‬ﻲﺀ‪ ،‬ﻓﺄﻣ‪‬ﺎ ﺍﳊ ‪‬ﺪ ﻓﺤ ‪‬ﺮ ‪‬‬
‫ﻑ ﻭﺍﺣﺪ‪ ،‬ﺃﻱ ﻃﺮﻳﻘﺔ ﻭﺍﺣﺪﺓ‪ .‬ﻗﺎﻝ ﺍﷲ‬ ‫ﳊﺮ‪‬ﻑ‪ ،‬ﻭﻫﻮ ﺍﻟﻮﺟ‪‬ﻪ‪ ،‬ﺗﻘﻮﻝ‪ :‬ﻫﻮ ﻣ‪‬ﻦ ﺃﻣﺮﹺﻩ ﻋﻠﻰ ‪‬ﺣ ‪‬ﺮ ‪‬‬ ‫ﺷﻲﺀ ﺣﺪ‪‬ﻩ‪ ،‬ﻛﺎﻟﺴﻴﻒ ﻭﻏﲑﻩ‪ ،‬ﻭﻣﻨﻪ ﺍ ﹶ‬
‫ﺴ ‪‬ﺮ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ﻭ‪‬ﺍﻟﹾﺂ ‪‬ﺧ ‪‬ﺮ ﹶﺓ‬
‫ﺐ ‪‬ﻋﻠﹶﻰ ‪‬ﻭ ‪‬ﺟ ﹺﻬ ‪‬ﻪ ‪‬ﺧ ِ‬
‫ﻑ ﹶﻓﹺﺈ ﹾﻥ ﹶﺃﺻ‪‬ﺎ‪‬ﺑﻪ‪ ‬ﺧ‪‬ﻴ ‪‬ﺮ ﺍ ﹾﻃ ‪‬ﻤﹶﺄﻥﱠ ﹺﺑ ‪‬ﻪ ‪‬ﻭﹺﺇ ﹾﻥ ﹶﺃﺻ‪‬ﺎ‪‬ﺑ‪‬ﺘﻪ‪ ‬ﻓ‪‬ﺘ‪‬ﻨ ﹲﺔ ﺍ‪‬ﻧ ﹶﻘﹶﻠ ‪‬‬
‫ﺱ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ ‪‬ﻌﺒ‪‬ﺪ‪ ‬ﺍﻟﻠﱠ ‪‬ﻪ ‪‬ﻋﻠﹶﻰ ‪‬ﺣ ‪‬ﺮ ‪‬‬
‫ﺗﻌﺎﱃ‪  :‬ﻣ ‪‬ﻦ ﺍﻟﻨ‪‬ﺎ ﹺ‬
‫)‪(٨) (٧‬‬
‫ﺴﺮ‪‬ﺍ ﹸﻥ ﺍﹾﻟﻤ‪‬ﹺﺒﲔ‪] ‬ﺍﳊﺞ‪ ،[١١ :‬ﺃﻱ‪ :‬ﻋﻠﻰ ﻭﺟﻪ ﻭﺍﺣﺪ" ‪.‬‬
‫ﺨ‪‬‬‫ﻚ ﻫ‪ ‬ﻮ ﺍﹾﻟ ‪‬‬
‫ﹶﺫ‪‬ﻟ ‪‬‬

‫)‪ (١‬ﻫﻮ‪ :‬ﺍﳊﺴﲔ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺍﳌﻔﻀﻞ‪ ،‬ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﻷﺻﺒﻬﺎﱐ‪ ،‬ﺍﳌﻌﺮﻭﻑ ﺑﺎﻟﺮﺍﻏﺐ‪ ،‬ﺃﺩﻳﺐ‪ ،‬ﻣﻦ ﺍﳊﻜﻤﺎﺀ ﺍﻟﻌﻠﻤﺎﺀ‪.‬ﻣﻦ ﺃﻫﻞ ﺃﺻﺒﻬﺎﻥ‪ ،‬ﺳـﻜﻦ ﺑﻐـﺪﺍﺩ‪،‬‬
‫ﻭﺍﺷﺘﻬﺮ‪ ،‬ﻭﺗﻮﰲ ﺳﻨﺔ‪٥٠٢) :‬ﻫـ(‪ .‬ﺍﻧﻈﺮ ﺗﺮﲨﺘﻪ ﰲ‪ :‬ﺍﻟﺒﻠﻐﺔ ﰱ ﺗﺮﺍﺟﻢ ﺃﺋﻤﺔ ﺍﻟﻨﺤﻮ ﻭﺍﻟﻠﻐﺔ)ﺹ‪.(١٢٢‬‬
‫)‪ (٢‬ﺍﳌﻔﺮﺩﺍﺕ ﰲ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻟﻸﺻﻔﻬﺎﱏ )ﺹ ‪.(٨٨١‬‬
‫)‪ (٣‬ﺍﻟﺘﺨﻤﲑ‪ :‬ﺍﻟﺘﻐﻄﻴﻪ‪ .‬ﺍﻟﻨﻬﺎﻳﺔ ﰲ ﻏﺮﻳﺐ ﺍﻷﺛﺮ )‪.(١٤٨ /٢‬‬
‫)‪ (٤‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪ ،‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ )‪ (١١١ /٧‬ﻛﺘﺎﺏ ﺍﻷﺷﺮﺑﺔ‪ ،‬ﺑﺎﺏ ﺗﻐﻄﻴﺔ ﺍﻹﻧﺎﺀ )‪ (٥٦٢٣‬ﻭﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ )‪ (١٥٩٥ /٣‬ﻛﺘﺎﺏ‬
‫ﺍﻷﺷﺮﺑﺔ‪ ،‬ﺑﺎﺏ ﺍﻷﻣﺮ ﺑﺘﻐﻄﻴﺔ ﺍﻹﻧﺎﺀ ﻭﺇﻳﻜﺎﺀ ﺍﻟﺴﻘﺎﺀ‪ ،‬ﻭﺇﻏﻼﻕ ﺍﻷﺑﻮﺍﺏ‪ ،‬ﻭﺫﻛﺮ ﺍﺳﻢ ﺍﷲ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺇﻃﻔﺎﺀ ﺍﻟﺴﺮﺍﺝ ﻭﺍﻟﻨﺎﺭ ﻋﻨﺪ ﺍﻟﻨﻮﻡ‪ ،‬ﻭﻛﻒ ﺍﻟـﺼﺒﻴﺎﻥ‬
‫ﻭﺍﳌﻮﺍﺷﻲ ﺑﻌﺪ ﺍﳌﻐﺮﺏ )‪.(٢٠١٢‬‬
‫)‪ (٥‬ﺍﻧﻈﺮ‪ :‬ﺍﳌﻨﻬﺎﺝ ﺷﺮﺡ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﻦ ﺍﳊﺠﺎﺝ )‪. (١٨٥ /١٣‬‬
‫)‪ (٦‬ﺍﻻﳓﺮﺍﻑ ﺍﻟﻔﻜﺮﻱ ﻭﺳﺒﻞ ﻣﻮﺍﺟﻬﺘﻪ ﰲ ﺿﻮﺀ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﻟﻠﺪﻛﺘﻮﺭ‪ /‬ﳏﻤﺪﻋﺎﱂ ﺃﺑﻮﺍﻟﺒﺸﺮ )ﺹ‪.(١٩١‬‬
‫)‪ (٧‬ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ=ﺗﻔﺴﲑ ﺍﻟﻘﺮﻃﱯ )‪.(١٧ /١٢‬‬
‫)‪ (٨‬ﻣﻌﺠﻢ ﻣﻘﺎﻳﻴﺲ ﺍﻟﻠﻐﺔ‪ ،‬ﻻﺑﻦ ﻓﺎﺭﺱ )‪ (٤٣/٢‬ﻣﺎﺩﺓ ]ﺣﺮﻑ[ ‪.‬‬

‫‪٧‬‬
 ‫)‪(١‬‬
‫ﻑ ﺍﳉﺒﻞ‪،‬‬
‫ﻑ‪ :‬ﻋﻠﻰ ﺷﻚ‪ ،‬ﻭﻗﺎﻝ ﻏﲑﻫﻢ‪ :‬ﻋﻠﻰ ﻃﺮﻑ‪ ،‬ﻭﻣﻨﻪ ﺣﺮ ‪‬‬
‫‪-‬ﺭﲪﻪ ﺍﷲ‪ :-‬ﰲ ﺗﻔﺴﲑﻩ‪  ":‬ﻋﻠﹶﻰ ‪‬ﺣ ‪‬ﺮ ‪‬‬ ‫ﻭﺫﻛﺮ ﺍﺑﻦ ﻛﺜﲑ‬
‫)‪(٢‬‬
‫ﺃﻱ‪ :‬ﻃﺮﻓﻪ‪ ،‬ﺃﻱ‪ :‬ﺩﺧﻞ ﰲ ﺍﻟﺪ‪‬ﻳ ﹺﻦ ﻋﻠﻰ ﻃﺮﻑ‪ ،‬ﻓﺈﻥ ﻭﺟﺪ ﻣﺎ ﻳ‪‬ﺤﺒﻪ ﺍﺳﺘﻘﺮ‪ ،‬ﻭﺇﻻ ﺍﻧﺸﻤﺮ" ‪.‬‬
‫ﺤ ‪‬ﺮﻓﹸﻮ ﹶﻥ ﺍﹾﻟ ﹶﻜ‪‬ﻠ ‪‬ﻢ‬ ‫ﻭﺍﻷﺻﻞ ﺍﻟﺜﺎﱐ‪ ":‬ﺍﻻﳓﺮﺍﻑ ﻋﻦ ﺍﻟﺸ‪‬ﻲﺀ‪،‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪  :‬ﹶﻓﹺﺒﻤ‪‬ﺎ ‪‬ﻧ ﹾﻘ ‪‬‬
‫ﻀﻬﹺﻢ ﻣ‪‬ﻴﺜﹶﺎﹶﻗ ‪‬ﻬ ‪‬ﻢ ﻟﹶﻌﻨ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ‪‬ﻭ ‪‬ﺟ ‪‬ﻌ ﹾﻠﻨ‪‬ﺎ ﹸﻗﻠﹸﻮ‪‬ﺑ ‪‬ﻬ ‪‬ﻢ ﻗﹶﺎ ‪‬ﺳ‪‬ﻴ ﹰﺔ ‪‬ﻳ ‪‬‬
‫ﺤﺐ‪‬‬
‫ﺻ ﹶﻔ ‪‬ﺢ ﹺﺇﻥﱠ ﺍﻟﻠﱠ ‪‬ﻪ ‪‬ﻳ ‪‬‬
‫ﻒ ‪‬ﻋ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﻭ‪‬ﺍ ‪‬‬
‫ﻼ ﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﻓﹶﺎ ‪‬ﻋ ‪‬‬
‫ﺿ ‪‬ﻌ ‪‬ﻪ ‪‬ﻭ‪‬ﻧﺴ‪‬ﻮﹾﺍ ‪‬ﺣﻈ‪‬ﺎ ‪‬ﻣﻤ‪‬ﺎ ﹸﺫ ‪‬ﻛﺮ‪‬ﻭﹾﺍ ﹺﺑ ‪‬ﻪ ‪‬ﻭ ﹶﻻ ‪‬ﺗﺰ‪‬ﺍ ﹸﻝ ‪‬ﺗﻄﱠ‪‬ﻠﻊ‪ ‬ﻋﻠﹶﻰ ﺧ‪‬ﺂ‪‬ﺋ‪‬ﻨ ‪‬ﺔ ‪‬ﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﹺﺇﻻﱠ ﹶﻗﻠ‪‬ﻴ ﹰ‬
‫ﻋ‪‬ﻦ ‪‬ﻣﻮ‪‬ﺍ ‪‬‬
‫ﲔ‪] "‬ﺍﳌﺎﺋﺪﺓ‪.[١٣:‬‬ ‫ﺴﹺﻨ ‪‬‬
‫ﺤِ‬ ‫ﺍﹾﻟﻤ‪ ‬‬
‫ﻑ ‪‬ﻋ ‪‬ﻦ ﹶﻛﺬﹶﺍ ﻣ‪‬ﺎ ﹶﻝ ‪‬ﻋ‪‬ﻨﻪ‪،‬‬ ‫ﻭﺍﻷﺻﻞ ﺍﻟﺜﺎﻟﺚ‪ ":‬ﺍﳌ‪‬ﺤﺮﺍﻑ‪ ،‬ﺣﺪﻳﺪﺓ ﻳﻘﺪ‪‬ﺭ ‪‬ﺎ ﺍﳉ‪‬ﺮﺍﺣﺎﺕ ﻋﻨﺪ ﺍﻟﻌ‪‬ﻼﺝ"‪ ،‬ﻓﻤﺎﺩﺓ "]ﺡ ﺭ ﻑ[‪" :‬ﺍ‪‬ﻧ ‪‬‬
‫ﺤ ‪‬ﺮ ‪‬‬
‫ﺤ ‪‬ﺮﻓﹰﺎ ‪‬ﻟ ‪‬ﻘﺘ‪‬ﺎ ﹴﻝ‪‬‬
‫ﻒ ﺍﹾﻟ ﹶﻜﻠﹶﺎ ﹺﻡ ﻳ‪ ‬ﻌ ‪‬ﺪﻝﹸ ﹺﺑ ‪‬ﻪ ‪‬ﻋ ‪‬ﻦ ﹺﺟ ‪‬ﻬ‪‬ﺘﻪ‪ ،‬ﻭﹶﻗﻮ‪‬ﻟﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ‪ :‬ﺇﹺﻻ ‪‬ﻣ‪‬ﺘ ‪‬‬
‫ﺤﺮﹺﻳ ‪‬‬
‫ﺴﺒ‪‬ﻪ‪ ‬ﹶﻓﻤ‪‬ﻴ ﹶﻞ ﹺﺑ ‪‬ﻪ ‪‬ﻋ‪‬ﻨﻪ‪ ‬ﹶﻛ‪‬ﺘ ‪‬‬
‫ﻑ ﹶﻛ ‪‬‬
‫ﻑ ﺍﱠﻟﺬ‪‬ﻱ ﺣ‪‬ﻮ ﹺﺭ ‪‬‬
‫‪‬ﻭ‪‬ﻳﻘﹶﺎ ﹸﻝ‪ :‬ﺍﹾﻟ ‪‬ﻤﺤ‪‬ﺎ ‪‬ﺭ ‪‬‬
‫)‪(٣‬‬
‫‪.‬‬ ‫ﻱ‪ :‬ﺇﻟﱠﺎ ﻣ‪‬ﺎ‪‬ﺋﻠﹰﺎ ‪‬ﻟﹶﺄ ‪‬ﺟ ﹺﻞ ﺍﹾﻟ ‪‬ﻘﺘ‪‬ﺎ ﹺﻝ ﻟﹶﺎ ﻣ‪‬ﺎ‪‬ﺋﻠﹰﺎ ‪‬ﻫ ﹺﺰ ‪‬ﳝ ﹰﺔ"‬
‫]ﺍﻷﻧﻔﺎﻝ‪ [١٦ :‬ﹶﺃ ‪‬‬
‫ﻑ ﰲ ﺍﻻﺻﻄﻼﺡ ﻫ‪َ ‬ﻮ‪ " :‬ﺍﻟﻌﺪﻭﻝ ﻋﻦ ﺍﻟﺼﻮﺍﺏ ﻟﺘﺮﺩﺩ ﺍﻟﻘﻠﺐ ﰲ ﺷﺒﻬﺔ ﻏﲑ ﺷﺮﻋﻴﺔ‪ ،‬ﻣﻀﺮﺓ ﺿﺮﺭﹰﺍ ﻣﺘﻌﺪﻳﹰﺎ ﺑﺼﺎﺣﺒﻬﺎ‬
‫ﺤﺮَﺍ ‪‬‬
‫ﺍ ‪‬ﻻ‪‬ﻧ ‪‬‬
‫)‪(٤‬‬
‫ﺍﳌﺨﻄﺊ ﺃﻭ ﺍﳋﺎﻃﺊ " ‪.‬‬
‫ﻭﻗﻴﻞ‪ :‬ﺍﻻﳓﺮﺍﻑ ﻫﻮ‪ :‬ﻋﺪﻡ ﺍﻻﻟﺘﺰﺍﻡ ﺑﺎﻟﻘﻮﺍﻋﺪ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﻟﺘﻘﺎﻟﻴﺪ ﻭﺍﻷﻋﺮﺍﻑ ﻭﺍﻟﻨﻈﻢ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻟﺴﺎﺋﺪﺓ ﻭﺍﳌﻠﺰﻣﺔ ﻷﻓﺮﺍﺩ‬
‫)‪(٥‬‬
‫ﺍ‪‬ﺘﻤﻊ ‪.‬‬
‫ﺛﺎﻟﺜﺎ‪ :‬ﺗﻌﺮﻳﻒ ﺍﻟﻔﻜﺮ‪:‬‬
‫)‪(٦‬‬
‫ﺍﻟﻔﻜﺮ ﰲ ﺍﻟﻠﻐﺔ‪ :‬ﻗﺎﻝ ﺍﺑﻦ ﻣﻨﻈﻮﺭ‪-‬ﺭﲪﻪ ﺍﷲ‪" :-‬ﺍﻟ ﹶﻔ ﹾﻜﺮ‪ ‬ﻭﺍﻟ ‪‬ﻔ ﹾﻜﺮ‪ ،‬ﺇﹺﻋﻤﺎﻝ ﺍﳋﺎﻃﺮ ﰲ ﺍﻟﺸﻲﺀ" ‪.‬‬
‫)‪(٨‬‬ ‫)‪(٧‬‬
‫ﻭﻗﺎﻝ ﺳﻴﺒﻮﻳﻪ ‪-‬ﺭﲪﻪ ﺍﷲ‪" :-‬ﻭﻻ ﳚﻤﻊ ﺍﻟ ‪‬ﻔ ﹾﻜﺮ‪ ‬ﻭﻻ ﺍﻟ ‪‬ﻌ ﹾﻠﻢ‪ ‬ﻭﻻ ﺍﻟﻨﻈ ‪‬ﺮ" ‪.‬‬
‫ﻭﺟﺎﺀ ﻋﻨﺪ ﺍﺑﻦ ﻓﺎﺭﺱ‪-‬ﺭﲪﻪ ﺍﷲ‪" :-‬ﻓ ﹶﻜﺮ‪‬؛ ‪-‬ﺍﻟﻔﺎﺀ ﻭﺍﻟﻜﺎﻑ ﻭﺍﻟﺮﺍﺀ‪ :-‬ﺗﺮﺩ‪‬ﺩ ﺍﻟﻘﻠﺐ ﰲ ﺍﻟﺸﻲﺀ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺗﻔﻜﱠﺮ‪ ،‬ﺇﺫﺍ ‪‬ﺭ ‪‬ﺩ ‪‬ﺩ ﻗﻠﺒﻪ‬
‫)‪(٩‬‬
‫ﻣﻌﺘﱪ‪‬ﺍ‪ ،‬ﻭﺭﺟﻞ ‪‬ﻓ ﱢﻜ ‪‬ﲑ‪ :‬ﻛﺜﲑ ﺍﻟﻔﻜﺮ" ‪.‬‬

‫)‪ (١‬ﻫﻮ‪ :‬ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﻛﺜﲑ ﺍﻟﻘﺮﺷﻲ‪ ،‬ﺃﺑﻮ ﺍﻟﻔﺪﺍﺀ‪ ،‬ﺣﺎﻓﻆ ﻣﺆﺭﺥ ﻓﻘﻴﻪ‪ ،‬ﻭﻟﺪ ﺳﻨﺔ‪ ٧٠١) :‬ﻫـ( ﻭﺗﻮﰲ ﺳﻨﺔ‪ ٧٧٤):‬ﻫـ( ﻣﻦ ﻛﺘﺒـﻪ‪):‬ﺗﻔـﺴﲑ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ(‪ ،‬ﺍﻧﻈﺮ ﺗﺮﲨﺘﻪ ﰲ‪ :‬ﺍﻟﺪﺭﺭ ﺍﻟﻜﺎﻣﻨﺔ ﰲ ﺃﻋﻴﺎﻥ ﺍﳌﺎﺋﺔ ﺍﻟﺜﺎﻣﻨﺔ‪ ،‬ﻻﺑﻦ ﺣﺠﺮ )‪ (٤٤٥ /١‬ﻭﻃﺒﻘﺎﺕ ﺍﳌﻔﺴﺮﻳﻦ‪ ،‬ﻟﻸﺩﻧﻪ ﻭﻱ )ﺹ‪.(٢٦٠‬‬
‫)‪ (٢‬ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ= ﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ‪.(٤٠٠ /٥) ،‬‬
‫)‪ (٣‬ﺍﳌﺼﺒﺎﺡ ﺍﳌﻨﲑ ﰲ ﻏﺮﻳﺐ ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ‪ ،‬ﻟﻠﻔﻴﻮﻣﻲ )‪.(١٣٠/١‬‬
‫)‪ (٤‬ﺍﻟﺒﺪﻉ ﺍﳊﻮﻟﻴﺔ‪ ،‬ﻟﻌﺒﺪﺍﷲ ﺍﻟﺘﻮﳚﺮﻱ )ﺹ ‪ ،(٣٨٢‬ﻭﺍﳊﻤﺎﻳﺔ ﺍﻟﺸﺮﻋﻴﺔ ﻣﻦ ﺍﻻﳓﺮﺍﻑ ﺍﻟﻔﻜﺮﻱ‪ ،‬ﺩﺭﺍﺳﺔ ﲢﻠﻴﻠﻴﺔ ﻧﻘﺪﻳﺔ‪ ،‬ﳌﺼﻄﻔﻰ ﺑـﻦ ﺃﲪـﺪ ﺳـﻠﻄﺎﻥ‬
‫ﻋﺴﲑﻱ‪)،‬ﺹ ‪.(٣٢‬‬
‫)‪ (٥‬ﺍﻻﳓﺮﺍﻑ ﺍﻟﻔﻜـﺮﻱ ﻭﺃﺛﺮﻩ ﻋﻠﻰ ﺍﻷﻣﻦ ﺍﻟﻮﻃﻨـﻲ ﰲ ﺩﻭﻝ ﳎﻠﺲ ﺍﻟﺘﻌـﺎﻭﻥ ﻟـﺪﻭﻝ ﺍﳋﻠـﻴﺞ ﺍﻟﻌﺮﺑﻴــﺔ‪ ،‬ﻟﻠﺪﻛﺘــﻮﺭ‪:‬ﳏﻤــﺪ ﺩﻏﻴــﻢ‬
‫ﺍﻟﺪﻏﻴـﻢ)ﺹ‪.(١٦-١٤‬‬
‫)‪ (٦‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ )‪ (٦٥/٥‬ﻣﺎﺩﺓ ]ﻓﻜﺮ[‪.‬‬
‫)‪ (٧‬ﻫﻮ‪ :‬ﻋﻤﺮﻭ ﺑﻦ ﻋﺜﻤﺎﻥ ﺑﻦ ﻗﻨﱪ‪ ،‬ﻣﻮﱃ ﺑﲏ ﺍﳊﺎﺭﺙ ﺑﻦ ﻛﻌﺐ‪ ،‬ﺃﺑﻮ ﺑﺸﺮ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﺃﺑﻮﺍﳊﺴﻦ‪ ،‬ﻭﺳﻴﺒﻮﻳﻪ ﺑﺎﻟﻔﺎﺭﺳﻴﺔ ﺭﺍﺋﺤﺔ ﺍﻟﺘﻔـﺎﺡ‪ ،‬ﻣـﺎﺕ ﺳـﻨﺔ‪:‬‬
‫)‪١٨٠‬ﻫـ(‪ ،‬ﻭﻫﻮ ﺃﺻﺢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺳﻨﺔ‪١٨٨) :‬ﻫـ(‪.‬ﺍﻧﻈﺮ ﺗﺮﲨﺘﻪ ﰲ‪ :‬ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ‪ ،‬ﻟﻠﺬﻫﱯ )‪ ،(٣٥٢ / ٨‬ﻭﺍﻟﺒﻠﻐﺔ ﰱ ﺗﺮﺍﺟﻢ ﺃﺋﻤـﺔ ﺍﻟﻨﺤـﻮ‬
‫ﻭﺍﻟﻠﻐﺔ‪ ،‬ﻟﻠﻔﲑﻭﺯﺁﺑﺎﺩﻯ)ﺹ‪.(٤٩‬‬
‫)‪ (٨‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ)‪ .(٦٥/٥‬ﻣﺎﺩﺓ ]ﻓﻜﺮ[‪.‬‬
‫)‪ (٩‬ﻣﻌﺠﻢ ﻣﻘﺎﻳﻴﺲ ﺍﻟﻠﻐﺔ)‪.(٤٤٦/٤‬‬

‫‪٨‬‬
‫ﻭﻣﻦ ﺧﻼﻝ ﺍﻟﺘﻌﺎﺭﻳﻒ ﺍﻟﻠﻐﻮﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ ﻳﺘﻀﺢ ﱄ ﺃﻥ ﺍﻟﻔﻜﺮ ﻳﻜﻮﻥ ﻓﻴﻤﺎ ﳛﺘﺎﺝ ﺇﱃ ﺇﻣﻌﺎﻥ ﺍﻟﻨﻈﺮ ﻭﺍﻟﺘﺄﻣﻞ ﻭﺍﻟﺘﺪﻗﻴﻖ ﰲ ﳏﺘﻮﺍﻩ‪ ،‬ﻻ‬
‫)‪(١‬‬
‫ﻓﻴﻤﺎ ﺍﺗﻀﺢ ﻭﺑﺎﻥ ﻣﻦ ﺍﻷﻣﻮﺭ ﲝﻴﺚ ﻳﻌﺪ ﺍﻟﺘﺪﻗﻴﻖ ﻭﺍﻟﺘﺄﻣﻞ ﻓﻴﻪ ﺟﻬﺪ‪‬ﺍ ﺑﻐﲑ ﻃﺎﺋﻞ ‪.‬‬
‫ﺍﻟﻔﻜﺮ ﰲ ﺍﻻﺻﻄﻼﺡ‪:‬‬
‫)‪(٢‬‬
‫‪-‬ﺭﲪﻪ ﺍﷲ‪-‬ﺇﻥ ﺍﻟﻔﻜﺮ ﻳﺪﻝ ﻋﻠﻰ ﺍﻟﻨﻈﺮ‪ ،‬ﻳﻘﻮﻝ‪" :‬ﻭﺍﻟﻨﻈﺮ ﰲ ﺍﺻﻄﻼﺡ ﺍﳌﻮﺣﺪﻳﻦ ﻫﻮ‪ :‬ﺍﻟﻔﻜﺮ‬ ‫ﺫﻛﺮ ﺇﻣﺎﻡ ﺍﳊﺮﻣﲔ ﺃﺑﻮﺍﳌﻌﺎﱄ‬
‫)‪(٣‬‬
‫ﺍﻟﺬﻱ ﻳﻄﻠﺐ ﺑﻪ ﻣﻦ ﻗﺎﻡ ﺑﻪ ﻋﻠﻤﺎ ﺃﻭ ﻏﻠﺒﺔ ﻇﻦ؛ ﰒ ﻳﻨﻘﺴﻢ ﺍﻟﻨﻈﺮ ﺇﱃ ﻗﺴﻤﲔ‪ :‬ﺇﱃ ﺍﻟﺼﺤﻴﺢ ﻭﺇﱃ ﺍﻟﻔﺎﺳﺪ" ‪.‬‬
‫)‪(٥‬‬ ‫)‪(٤‬‬
‫‪-‬ﺭﲪﻪ ﺍﷲ‪" :-‬ﺍﻋﻠﻢ ﺃﻥ ﻣﻌﲎ ﺍﻟﻔﻜﺮ ﻫﻮ ﺇﺣﻀﺎﺭ ﻣﻌﺮﻓﺘﲔ ﰲ ﺍﻟﻘﻠﺐ ﻟﻴﺴﺘﺜﻤﺮ ﻣﻨﻬﻤﺎ ﻣﻌﺮﻓﺔ ﺛﺎﻟﺜﺔ" ‪.‬‬ ‫ﻭﻳﻘﻮﻝ ﺃﺑﻮ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‬
‫)‪(٦‬‬
‫‪-‬ﺭﲪﻪ ﺍﷲ‪ -‬ﺑﻘﻮﻟﻪ‪" :‬ﺍﻟﻔﻜﺮ ﰲ ﺍﻻﺻﻄﻼﺡ‪ :‬ﺣﺮﻛﺔ ﺍﻟﻨﻔﺲ ﰲ ﺍﳌﻌﻘﻮﻻﺕ‪ ،‬ﻭﺃﻣﺎ ﺣﺮﻛﺘﻬﺎ ﰲ‬ ‫ﻭﺫﻛﺮﻩ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺸﻨﻘﻴﻄﻲ‬
‫)‪(٧‬‬
‫ﺍﶈﺴﻮﺳﺎﺕ ﻓﻬﻮ ﰲ ﺍﻻﺻﻄﻼﺡ ﲣﻴﻴﻞ‪ ..‬ﻭﺍﻟﻔﻜﺮ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﰲ ﺍﻟﻘﻠﻮﺏ" ‪.‬‬
‫ﻭﻣﻦ ﺧﻼﻝ ﻫﺬﻩ ﺍﻟﺘﻌﺮﻳﻔﺎﺕ ﻧﺪﺭﻙ ﺃﻥ ﺍﻟﻔﻜﺮ ﻟﻴﺲ ﺷﻴﺌﹰﺎ ﻣﻄﺎﺑﻘﹰﺎ ﻟﻸﺣﻜﺎﻡ ﻭﺍﳌﺒﺎﺩﺉ‪ ،‬ﻭﻻ ﻣﻄﺎﺑﻘﹰﺎ ﻟﻠﺜﻘﺎﻓﺔ ﺃﻭ ﺍﻟﻌﻘﻞ ﺃﻭ ﺍﻟﻌﻠﻢ‪،‬‬
‫ﻭﺇﳕﺎ ﻫﻮ ﺍﺳﺘﺨﺪﺍﻡ ﻧﺸﻂ ﻟﻜﻞ ﺫﻟﻚ ﺑﻐﻴﺔ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺍﳌﺰﻳﺪ ﻣﻦ ﺍﻟﺼﻮﺭ ﺍﻟﺬﻫﻨﻴﺔ ﻋﻤﺎ ﳛﻴﻂ ﺑﻨﺎ ﻣﻦ ﺃﺷﻴﺎﺀ ﻭﺃﺣﺪﺍﺙ ﻭﻣﻌﻄﻴﺎﺕ‬
‫)‪(٨‬‬
‫ﺣﺎﺿﺮﺓ ﻭﻣﺎﺿﻴﺔ ﻭﺗﻮﺳﻴﻊ ﳎﺎﻝ ﺍﻟﺮﺅﻳﺔ ﻵﻓﺎﻕ ﺍﳌﺴﺘﻘﺒﻞ ‪.‬‬
‫ﺇﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻔﻜﺮ ﰲ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ ﻫﻮ‪ :‬ﺍﻟﺮﺅﻳﺔ ﻭﺍﻟﺼﻮﺭﺓ ﺍﻟﺬﻫﻨﻴﺔ ﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻡ ﰲ ﻋﻘﻞ ﺍﻟﻔﺮﺩ ﻭﺗﻔﻜﲑﻩ ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﻣﻦ‬
‫)‪(٩‬‬
‫ﺍﻟﻨﺎﺣﻴﺔ ﺍﻻﻋﺘﻘﺎﺩﻳﺔ ﺃﻭ ﺍﻟﻌﻤﻠﻴﺔ ‪.‬‬
‫ﺍﻻﳓﺮﺍﻑ ﺍﻟﻔﻜﺮﻱ ﻣﺮﻛﺒﺎ‪:‬‬

‫ﺇﻥ ﻣﺼﻄﻠﺢ ﺍﻻﳓﺮﺍﻑ ﺍﻟﻔﻜﺮﻱ ﻳﻌﺘﱪ ﻣﻦ ﺍﳌﺼﻄﻠﺤﺎﺕ ﺍﳊﺪﻳﺜﺔ‪ ،‬ﻭﻗﺪ ﻋﺮﻓﻪ ﺍﻟﻌﻠﻤﺎﺀ ﺑﻌﺪﺓ ﺗﻌﺮﻳﻔﺎﺕ ﻣﻨﻬﺎ‪:‬‬

‫)‪ (١‬ﺍﻻﳓﺮﺍﻑ ﺍﻟﻔﻜﺮﻱ ﻭﺳﺒﻞ ﻣﻮﺍﺟﻬﺘﻪ ﰲ ﺿﻮﺀ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﻟﻠﺪﻛﺘﻮﺭ ﳏﻤﺪﻋﺎﱂ ﺃﺑﻮﺍﻟﺒﺸﺮ)ﺹ‪.(٩‬‬
‫)‪ (٢‬ﻫﻮ‪ :‬ﺇﻣﺎﻡ ﺍﳊﺮﻣﲔ ﺍﻹﻣﺎﻡ ﺍﻟﻜﺒﲑ‪ ،‬ﺷﻴﺦ ﺍﻟﺸﺎﻓﻌﻴﺔ‪ ،‬ﺇﻣﺎﻡ ﺍﳊﺮﻣﲔ‪ ،‬ﺃﺑﻮ ﺍﳌﻌﺎﱄ‪ ،‬ﻋﺒﺪﺍﳌﻠﻚ ﺍﺑﻦ ﺍﻹﻣﺎﻡ ﺃﰊ ﳏﻤﺪ ﻋﺒﺪﺍﷲ ﺑﻦ ﻳﻮﺳﻒ ﺑﻦ ﻋﺒـﺪﺍﷲ ﺑـﻦ‬
‫ﻳﻮﺳﻒ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺣﻴﻮﻳﻪ ﺍﳉﻮﻳﲏ‪ ،‬ﰒ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ‪ ،‬ﺿﻴﺎﺀ ﺍﻟﺪﻳﻦ ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﺻﺎﺣﺐ ﺍﻟﺘـﺼﺎﻧﻴﻒ‪ ،‬ﻭﻟـﺪ ﰲ ﺃﻭﻝ ﺳـﻨﺔ‪٤١٩):‬ﻫــ(ﻭﺗـﻮﰲ‬
‫ﺳﻨﺔ‪٤٧٨):‬ﻫـ(‪ .‬ﺍﻧﻈﺮ ﺗﺮﲨﺘﻪ ﰲ‪ :‬ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ )‪ (٤٦٨ / ١٨‬ﻭﺷﺬﺭﺍﺕ ﺍﻟﺬﻫﺐ ﰲ ﺃﺧﺒﺎﺭ ﻣﻦ ﺫﻫﺐ‪ ،‬ﻻﺑﻦ ﺍﻟﻌﻤﺎﺩ)‪.(٣٣٨ / ٥‬‬
‫)‪ (٣‬ﺍﻹﺭﺷﺎﺩ ﺇﱃ ﻗﻮﺍﻃﻊ ﺍﻷﺩﻟﺔ ﰲ ﺃﺻﻮﻝ ﺍﻻﻋﺘﻘﺎﺩ‪ ،‬ﻷﰊ ﺍﳌﻌﺎﱄ ﺍﳉﻮﻳﲏ )ﺹ ‪.(٢٥‬‬
‫)‪ (٤‬ﻫﻮ‪ :‬ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ ﺍﻟﻐﺰﺍﱄ ﺍﻟﻄﻮﺳﻲ‪ ،‬ﺃﺑﻮ ﺣﺎﻣﺪ‪ ،‬ﺍﳌﻠﻘﺐ ﲝﺠﺔ ﺍﻹﺳﻼﻡ ﺭﺣﻞ‪ ،‬ﺯﻳﻦ ﺍﻟﺪﻳﻦ ﺍﻟﻄﻮﺳﻲ ﺍﻟﻔﻘﻴﻪ ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﱂ ﻳﻜﻦ ﻟﻠﻄﺎﺋﻔـﺔ‬
‫ﺍﻟﺸﺎﻓﻌﻴﺔ ﰲ ﺁﺧﺮ ﻋﺼﺮﻩ ﻣﺜﻠﻪ‪ ،‬ﻟﻪ ﻛﺘﺎﺏ ﺍﻟﻮﺳﻴﻂ‪ ،‬ﻭﺍﻟﺒﺴﻴﻂ‪ ،‬ﻭﺍﻟﻮﺟﻴﺰ‪ ،‬ﻭﺍﳋﻼﺻﺔ‪ ،‬ﰲ ﺍﻟﻔﻘﻪ‪ ،‬ﻭﻣﻨﻬﺎ‪ :‬ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺃﻧﻔﺲ ﺍﻟﻜﺘﺐ‬
‫ﻭﺃﲨﻠﻬﺎ‪ ،‬ﻭﻟﻪ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﳌﺴﺘﺼﻔﻰ‪ ،‬ﻭﺗﻮﰲ ﺳﻨﺔ‪٥٠٥) :‬ﻫـ(‪ .‬ﺍﻧﻈﺮﺗﺮﲨﺘﻪ ﰲ‪ :‬ﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ )‪.(٢١٦ / ٤‬‬
‫)‪ (٥‬ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ‪ ،‬ﻷﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ )‪.(٤٢٥ / ٤‬‬
‫)‪ (٦‬ﻫﻮ‪ :‬ﳏﻤﺪ ﺍﻷﻣﲔ ﺑﻦ ﳏﻤﺪ ﺍﳌﺨﺘﺎﺭ‪ ،‬ﻋﺎﱂ ﻭﳏﻘﻖ ﻭﻣﻔﺴﺮ‪ ،‬ﺗﻮﱃ ﺍﻟﺘﺪﺭﻳﺲ ﰲ ﺍﳌﻌﺎﻫﺪ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻟﻜﻠﻴﺎﺕ ﺍﻟﺸﺮﻋﻴﺔ ﰲ ﺍﻟﺮﻳﺎﺽ ﻭﺍﳌﺪﻳﻨﺔ‪ ،‬ﻭﻛﺎﻥ ﺿﻤﻦ‬
‫ﻫﻴﺌﺔ ﻛﺒﺎﺭ ﺍﻟﻌﻠﻤﺎﺀ ﻭﻋﻀﻮ‪‬ﺍ ﰲ ﺭﺍﺑﻄﺔ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺗﺮﻙ ﻋﺪﺓ ﻛﺘﺐ ﺃﺑﺮﺯﻫﺎ ﺗﻔﺴﲑﻩ ﺍﳌﺸﻬﻮﺭ ﺃﺿﻮﺍﺀ ﺍﻟﺒﻴﺎﻥ ﰲ ﺇﻳﻀﺎﺡ ﺍﻟﻘﺮﺁﻥ ﺑﺎﻟﻘﺮﺁﻥ‪ ،‬ﺗـﻮﰲ‬
‫ﺍﻟﺸﻨﻘﻴﻄﻲ ﲟﻜﺔ ﺳﻨﺔ‪١٣٩٣):‬ﻫـ(‪ .‬ﺍﻧﻈﺮ ﻛﺘﺎﺏ ﺗﺮﲨﺔ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﻷﻣﲔ ﺍﻟﺸﻨﻘﻴﻄﻲ‪ ،‬ﻟﻌﺒﺪﺍﻟﺮﲪﻦ ﺑﻦ ﻋﺒﺪﺍﻟﻌﺰﻳﺰ ﺍﻟﺴﺪﻳﺲ‪.‬‬
‫)‪ (٧‬ﺃﺿﻮﺍﺀ ﺍﻟﺒﻴﺎﻥ ﰲ ﺇﻳﻀﺎﺡ ﺍﻟﻘﺮﺁﻥ ﺑﺎﻟﻘﺮﺁﻥ‪ ،‬ﶈﻤﺪ ﺍﻷﻣﲔ ﺍﻟﺸﻨﻘﻴﻄﻲ )‪.(١٦٨/٦‬‬
‫)‪ (٨‬ﺍﻻﳓﺮﺍﻑ ﺍﻟﻔﻜﺮﻱ ﻭﺳﺒﻞ ﻣﻮﺍﺟﻬﺘﻪ ﰲ ﺿﻮﺀ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﻟﻠﺪﻛﺘﻮﺭ‪ /‬ﳏﻤﺪﻋﺎﱂ ﺃﺑﻮﺍﻟﺒﺸﺮ)ﺹ‪.(١٢‬‬
‫)‪ (٩‬ﺍﻧﻈﺮ‪ :‬ﺍﻻﳓﺮﺍﻑ ﺍﻟﻔﻜﺮﻱ‪،‬ﻣﻔﻬﻮﻣﻪ ـ ﺃﺳﺒﺎﺑﻪ ـ ﻋﻼﺟﻪ‪،‬ﰲ ﺿﻮﺀ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻟﻠﺪﻛﺘﻮﺭ‪ :‬ﻃﻪ ﻋﺎﺑﺪﻳﻦ‪) ،‬ﺹ‪.(٨‬‬

‫‪٩‬‬
‫" ﻫﻮﻯ ﺍﺳﺘﺤﻜﻢ ﻋﻘﻞ ﺻﺎﺣﺒﻪ ﻭﺍﺳﺘﻘﺮ ﰲ ﻓﺆﺍﺩﻩ ﻭﻏﲑ ﻣﺴﺎﺭ ﺣﻴﺎﺗﻪ‪ ،‬ﻣﺘﺄﺛﺮﺍ ﺑﺄﻓﻜﺎﺭ ﺩﺧﻴﻠﺔ ﻋﻠﻰ ﻋﻘﻴﺪﺗﻪ ﻭﺃﺧﻼﻗﻪ ﻭﺳـﻠﻮﻛﻪ‪،‬‬

‫ﺃﻭﻳﻜﻮﻥ ﻧﺎﲡﹰﺎ ﻋﻦ ﺗﻌﺴﻒ ﻭﺗﻌﻨﺖ ﻭﻏﻠﻮ ﺻﺎﺣﺒﻪ ‪ ،‬ﺣﱴ ﻣﺎﻝ ﻋﻦ ﻃﺮﻳﻖ ﺍﳍﺪﺍﻳﺔ ﺇﱃ ﺍﻟﻐﻮﺍﻳﺔ ﻓﺎﻧﻘﻠﺒﺖ ﻟﺪﻳﻪ ﺍﳌﻮﺍﺯﻳﻦ ‪ ،‬ﺣـﱴ ﺃﺻـﺒﺢ‬
‫)‪(١‬‬
‫ﺍﳌﻌﺮﻭﻑ ﻟﺪﻳﻪ ﻣﻨﻜﺮﺍ ً ‪ ،‬ﻭﺍﳌﻨﻜﺮ ﻣﻌﺮﻭﻓﹰﺎ ‪.‬‬
‫)‪(٢‬‬
‫‪:‬‬ ‫ﺍﻟﺘﻌﺮﻳﻒ ﲜﻬﺎﺯ ﺍﳊﺴﺒﺔ ﺑﺎﳌﻤﻠﻜﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ‬
‫ﺣﻴﻨﻤﺎ ﻣﻜﻦ ﺍﷲ ﻟﻠﻤﻠﻚ ﻋﺒﺪﺍﻟﻌﺰﻳﺰ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲨﻦ ﺁﻝ ﺳﻌﻮﺩ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ -‬ﻓﺘﺢ ﺍﻟﺮﻳﺎﺽ ﻋﺎﻡ ) ‪١٣١٩‬ﻫـ( ﻛﺎﻧﺖ ﻋﻤﻠﻴـﺔ‬
‫ﺍﻻﺣﺘﺴﺎﺏ ﻳﻘﻮﻡ ‪‬ﺎ ﺭﺟﺎﻝ ﻣﺘﻄﻮﻋﻮﻥ ﺍﺣﺘﺴﺎﺑﺎ ﻟﻮﺟﻪ ﺍﷲ ‪.‬‬
‫ﻭﻟﻘﺪ ﻋﻠﻢ ﺍﳌﻠﻚ ﺍﳌﺆﻣﻦ ﻋﺒﺪﺍﻟﻌﺰﻳﺰ ﺁﻝ ﺳﻌﻮﺩ‪-‬ﺭﲪﻪ ﺍﷲ‪ -‬ﺃﳘﻴﺔ ﻫﺬﻩ ﺍﻟﻔﺮﻳﻀﺔ ﰲ ﺣﻔﻆ ﺍ‪‬ﺘﻤﻊ ﺍﳌﺴﻠﻢ ﻣﻦ ﺍﳉﺮﺍﺋﻢ ﻭﺍﳌﻨﻜﺮﺍﺕ‬
‫ﻓﺄﺻﺪﺭ ﺃﻣﺮﻩ ﺑﺘﺄﺳﻴﺲ ﻫﻴﺌﺎﺕ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ‪.‬‬
‫ﻓﺄﻣﺮ ﺍﳌﻠﻚ ﻋﺒﺪﺍﻟﻌﺰﻳﺰ ﺍﻟﺸﻴﺦ ﻋﺒﺪﺍﻟﻌﺰﻳﺰ ﺑﻦ ﻋﺒﺪﺍﻟﻠﻄﻴﻒ ﺁﻝ ﺍﻟﺸﻴﺦ ﲟﺘﺎﺑﻌﺔ ﺃﻋﻤﺎﻝ ﺍﳊـﺴﺒﺔ‪ ،‬ﻭﺯﻭﺩﻩ ﺑﺮﺟـﺎﻝ ﻳـﺴﺎﻋﺪﻭﻧﻪ ﰲ‬
‫ﻣﻬﻤﺘﻪ‪ ،‬ﻭﺑﺬﻟﻚ ﺍﻧﺘﻘﻞ ﻋﻤﻠﻪ ﻣﻦ ﻣﺮﺗﺒﺔ ﺍﻟﺘﻄﻮﻉ ﺇﱃ ﻣﺮﺗﺒﺔ ﺍﻟﺘﻜﻠﻴﻒ ﺍﻟﺮﲰ ‪‬ﻲ ‪.‬‬
‫ﻭﻣﻦ ﺗﻠﻚ ﺍﻟﻠﺤﻈﺔ ﺍﳌﻬﻤﺔ ﺃﺧﺬﺕ ﺍﻟﺒﻼﺩ ُﺗﻌﲎ ﺑﺄﻣﺮ ﺍﳊﺴﺒﺔ ﻣﻦ ﻗﺒﻞ ﻗﺎﺩ‪‬ﺎ ‪ -‬ﻭﻓﻘﻬﻢ ﺍﷲ ‪ -‬ﺣﱴ ﺗﻄﻮﺭﺕ ﺍﳍﻴﺌﺔ ﻭﺍﳊﺴﺒﺔ ﺑﺸﻜﻞ‬
‫ﻋﻈﻴﻢ ﻭﻛﺒﲑ ﻭﺻﺪﺭﺕ ﺍﻷﻭﺍﻣﺮ ﺍﳌﻠﻜﻴﺔ ﺍﳌﺘﻼﺣﻘﺔ ﻋﻠﻰ ﻣﺮ ﺍﻟﻌﻘﻮﺩ ﰲ ﺍﻟﺘﻤﻜﲔ ﳍﺬﺍ ﺍﻟﻌﻤﻞ ﺍﻟﻨﺒﻴﻞ ‪.‬‬
‫ﺣﱴ ﺻﺪﺭ ﺍﳌﺮﺳﻮﻡ ﺍﳌﻠﻜﻲ ﺍﻟﻜﺮﱘ ﺭﻗﻢ ) ﻡ‪ ٣٧/‬ﻭﺗﺎﺭﻳﺦ ‪١٤٠٠/١٠/٢٦‬ﻫـ ( ﺍﳌﺒﲏ ﻋﻠﻰ ﻗﺮﺍﺭ ﳎﻠﺲ ﺍﻟﻮﺯﺭﺍﺀ ﺭﻗﻢ ) ‪(١٦١‬‬
‫ﻭﺗﺎﺭﻳﺦ ‪١٤٠٠/٩/١٦‬ﻫـ ﺑﺎﳌﻮﺍﻓﻘﺔ ﻋﻠﻰ ﻧﻈﺎﻡ ﻫﻴﺌﺔ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ﺑﺎﻟﺼﻴﻐﺔ ﺍﻟﱵ ﻻ ﻳﺰﺍﻝ ﻳﻌﻤـﻞ ‪‬ـﺎ ﺍﻵﻥ‪،‬‬
‫ﻭﻋﻠﻰ ﻋﺎﺗﻘﻬﺎ ﻣﻬﻤﺔ ﺍﻹﺻﻼﺡ‪ ،‬ﺫﻟﻚ ﺍﻹﺻﻼﺡ ﺍﻟﻌﻈﻴﻢ ﺍﻟﺬﻱ ﻳﺘﻨﺎﻭﻝ ﲨﻴﻊ ﺟﻮﺍﻧﺐ ﺍﳊﻴﺎﺓ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻟﻌﻤﻠﻴـﺔ‪ ،‬ﻓﻬﻨـﺎﻙ ﺍﻹﺻـﻼﺡ‬
‫ﺍﻟﻔﻜﺮﻱ ﻣﻦ ﺍﻻﳓﺮﺍﻑ‪ ،‬ﻭﻫﻨﺎﻙ ﺍﻹﺻﻼﺡ ﺍﻟﺪﻳﲏ ﻭﺍﻷﺧﻼﻗﻲ ﻭﺍﻷﺳﺮﻱ ﻭﺍﻻﺟﺘﻤﺎﻋﻲ‪ ،‬ﺫﻟﻚ ﺍﻹﺻﻼﺡ ﺍﻟﺬﻱ ﻳﻌـﺪ ﺍﻟـﺜﻤﻦ ﺍﻟﻐـﺎﱄ‬
‫ﻟﺘﺤﻘﻴﻖ ﺍﻟﻮﻋﺪ ﺍﻹﳍﻲ ﺑﺎﻟﺒﻘﺎﺀ ﻭﺍﻟﺘﻤﻜﲔ‪ ،‬ﻭﻛﺎﻧﺖ ﻓﺮﻳﻀﺔ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ﻫﻲ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺒﺎﺭﺯﺓ ﻟﺬﻟﻚ ﺍﻟﺘﺤﻘﻴـﻖ ؛‬
‫ﻑ ‪‬ﻭ‪‬ﻧ ‪‬ﻬﻮ‪‬ﺍ ﻋ‪‬ـ ﹺﻦ ﺍﹾﻟ ‪‬ﻤ‪‬ﻨﻜﹶـ ﹺﺮ ﻭ‪‬ﷲ ﻋ‪‬ﺎ‪‬ﻗﺒ‪‬ـﺔﹸ‬‫ﺽ ﹶﺃﻗﹶﺎﻣ‪‬ﻮﺍ ﺍﻟﺼ‪‬ﻼ ﹶﺓ ﻭ‪‬ﺁ‪‬ﺗﻮ‪‬ﺍ ﺍﻟ ‪‬ﺰﻛﹶﺎ ﹶﺓ ‪‬ﻭﹶﺃ ‪‬ﻣﺮ‪‬ﻭﺍ ﺑﹺﺎﹾﻟ ‪‬ﻤ ‪‬ﻌﺮ‪‬ﻭ ‪‬‬
‫ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪ :‬ﺍﱠﻟﺬ‪‬ﻳ ‪‬ﻦ ﹺﺇ ﹾﻥ ‪‬ﻣ ﱠﻜﻨ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ﻓ‪‬ﻲ ﺍﹾﻟﹶﺄ ‪‬ﺭ ﹺ‬
‫ﺍﹾﻟﹸﺄﻣ‪‬ﻮ ﹺﺭ‪] ‬ﺍﳊﺞ‪،‬ﺁﻳﺔ‪.[٤١:‬‬
‫ﺩﻭﺭ ﺟﻬﺎﺯ ﺍﳊﺴﺒﺔ‪ ،‬ﰲ ﲪﺎﻳﺔ ﺍ‪‬ﺘﻤﻊ ﻣﻦ ﺍﻻﳓﺮﺍﻑ ‪.‬‬
‫ﺗﺴﺎﻫﻢ ﺟﻬﺎﺯ ﺍﳊﺴﺒﺔ ﺑﺎﻟﻠﻤﻠﻜﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ ﰲ ﻧﺸﺮ ﺍﳋﲑ ﻭﲢﻘﻴﻖ ﻣﺒﺪﺃ ﺍﻟﻮﺳﻄﻴﺔ ﻛﻤﺎ ﺟﺎﺀ ﰲ ﻧﻈﺎﻡ ﺍﳍﻴﺌـﺎﺕ ﰲ ﺍﳌـﺎﺩﺓ‬
‫ﺍﻟﺘﺎﺳﻌﺔ ﻣﺎ ﻧﺼﻪ‪" :‬ﻣﻦ ﺃﻫﻢ ﻭﺍﺟﺒﺎﺕ ﻫﻴﺌﺎﺕ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ﺇﺭﺷﺎﺩ ﺍﻟﻨﺎﺱ ﻭﻧﺼﺤﻬﻢ ﻻﺗﺒﺎﻉ ﺍﻟﻮﺍﺟﺒﺎﺕ ﺍﻟﺪﻳﻨﻴـﺔ‬
‫)‪(٣‬‬
‫ﺍﳌﻘﺮﺭﺓ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﲪﻞ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺃﺩﺍﺋﻬﺎ" ‪.‬‬
‫ﻭﻷﳘﻴﺔ ﺍﻷﻣﺮ ﺟﺎﺀ ﰲ ﺑﻴﺎﻥ ﻟﻮﺯﺍﺭﺓ ﺍﻟﺪﺍﺧﻠﻴﺔ ﻣﺎﻧﺼﻪ‪" :‬ﻛﻤﺎ ‪‬ﻴﺐ ﺍﻟﻮﺯﺍﺭﺓ ﺑﻌﻠﻤﺎﺀ ﺍﻟﺸﺮﻳﻌﺔ ﻭﺍﳌﺨﺘﺼﲔ ﰲ ﺍﻟﻌﻠـﻮﻡ ﺍﻹﻧـﺴﺎﻧﻴﺔ‬
‫ﻭﺍﻟﺜﻘﺎﻓﺔ ﻭﺍﻹﻋﻼﻡ ﻭﺍﳌﻮﺍﻃﻨﲔ ﻛﻞ ﻋﻠﻰ ﻗﺪﺭ ﺍﺳﺘﻄﺎﻋﺘﻪ ﺑﺎﻟﻌﻤﻞ ﻋﻠﻰ ﻛﻞ ﻣﺎ ﻣﻦ ﺷﺄﻧﻪ ﺍﺳﺘﺌﺼﺎﻝ ﻫﺬﺍ ﺍﻟﻔﻜـﺮ ﺍﳌﻨﺤـﺮﻑ ‪-‬ﺍﻟﻔﻜـﺮ‬
‫ﺍﻹﺭﻫﺎﰊ ﺍﳌﺘﻄﺮﻑ‪ -‬ﻭﺗﻮﻋﻴﺔ ﺍ‪‬ﺘﻤﻊ ﲜﻤﻴﻊ ﺷﺮﺍﺋﺤﻪ ﺑﺎﳌﻘﺎﺻﺪ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻟﻌﻠﻴﺎ ﺍﳍﺎﺩﻓﺔ ﺇﱃ ﺇﺷﺎﻋﺔ ﺍﻟﻌﺪﻝ ﻭﺍﻟﺘﺴﺎﻣﺢ ﻭﺍﶈﺎﻓﻈﺔ ﻋﻠﻰ ﺣﻖ‬

‫)‪-(١‬ﺍﻻﳓﺮﺍﻑ ﺍﻟﻔﻜﺮﻱ ﻭﻋﻼﻗﺘﻪ ﺑﺎﻹﺭﻫﺎﺏ ‪-‬ﺳﻠﺴﻠﺔ ﻣﻮﻗﻒ ﺍﻹﺳﻼﻡ ﻣﻦ ﺍﻹﺭﻫﺎﺏ‪ ،‬ﺩ‪.‬ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻧﺎﺻﺮ ﺑﻦ ﳏﻤﺪ ﺍﳊﻤﻮﺩ) ﺹ ‪. (١٩‬‬
‫)‪ (٢‬ﻫﻲ ﺭﻗﺎﺑﺔ ﺇﺩﺍﺭﻳﺔ ﺗﻘﻮﻡ ‪‬ﺎ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻟﺘﺤﻘﻴﻖ ﺍﻷﻣﻦ ﺍﻟﺪﻳﲏ ﻟﻠﻤﺠﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺑﺮﺩﻫﻢ ﺇﱃ ﻣﺎﻓﻴﻪ ﺻﻼﺣﻬﻢ ﻭﺇﺑﻌﺎﺩﻫﻢ ﻋﻤﺎ ﻓﻴـﻪ ﺿـﺮﺭﻫﻢ ﻭﻓﻘـﹰﺎ‬
‫ﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻉ‪ ،‬ﺍﻧﻈﺮ‪ :‬ﻧﻈﺎﻡ ﺍﳊﺴﺒﺔ ﰲ ﺍﻹﺳﻼﻡ‪ ،‬ﻋﺒﺪﺍﻟﻌﺰﻳﺰ ﻣﺮﺷﺪ)ﺹ ‪. (١٦١‬‬
‫)‪ (٣‬ﺍﳌﺎﺩﺓ ﺍﻟﺘﺎﺳﻌﺔ ﻣﻦ ﻧﻈﺎﻡ ﻫﻴﺌﺔ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ﺍﻟﺼﺎﺩﺭ ﺑﺎﳌﺮﺳﻮﻡ ﺍﳌﻠﻜﻲ ﺭﻗﻢ)ﻡ ‪ (٣٧ /‬ﰲ ‪١٤٠٠ / ١٠ / ٢٦‬ﻫـ ‪.‬‬

‫‪١٠‬‬
 ‫)‪(١‬‬
‫ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﳊﻴﺎﺓ ﻭﻣﻜﺎﻓﺤﺔ ﺍﻟﻐﻠﻮ ﻭﺍﻟﺘﻄﺮﻑ ﻭﺍﻻﻋﺘﺪﺍﺀ ﻭﺍﻹﺟﺮﺍﻡ" ‪.‬‬
‫ﺇﻥ ﻫﻴﺌﺔ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ﻭﻣﻨﺴﻮﺑﻴﻬﺎ ﻳﻌﺪﻭﻥ ﺍﻻﳓﺮﺍﻑ ﺍﻟﻔﻜﺮﻱ ﺃﺣﺪ ﺍﳌﻨﻜﺮﺍﺕ ﺍﻟﱵ ﻳﻘﻮﻣﻮﻥ ﲟﺤﺎﺭﺑﺘﻬﺎ؛ ﺑﻞ‬
‫ﻫﻮ ﺃﺷﺪﻫﺎ ﻭﺃﺧﻄﺮﻫﺎ‪ ،‬ﻟﺬﻟﻚ ﻧﺒﻬﺖ ﻋﻨﻪ ﺑﻜﻞ ﺍﻟﻮﺳﺎﺋﻞ‪ ،‬ﻭﺃﻣﺮﺕ ﲟﺎ ﻳﻀﺎﺩﻩ ﻣﻦ ﺑﻴﺎﻥ ﺣﺮﻣﺔ ﺍﻟﺪﻣﺎﺀ ﻭﺍﻷﻣﻮﺍﻝ ﻭﺍﻷﻋﺮﺍﺽ‪ ،‬ﻭﺣﺮﻣـﺔ‬
‫ﺍﳋﺮﻭﺝ ﻋﻠﻰ ﻭﻻﺓ ﺍﻷﻣﻮﺭ‪ ،‬ﻭﺷﻖ ﻋﺼﺎ ﺍﻟﻄﺎﻋﺔ‪ ،‬ﻭﺗﻔﺮﻳﻖ ﲨﺎﻋﺔ ﺍﳌﺴﻠﻤﲔ ﻭﻏﲑ ﺫﻟﻚ ﳑﺎ ﻳﺘﻌﻠﻖ ‪‬ﺬﺍ ﺍﳌﻮﺿﻮﻉ‪ ،‬ﻭﻫﺬﻩ ﺍﶈﺎﺭﺑﺔ ﺗﻌﺘـﱪ‬
‫ﻗﻴﻤﺘﻬﺎ ﺑﻘﺪﺭ ﻣﺎ ﺗﻌﺘﻤﺪ ﻋﻠﻴﻪ ﻣﻦ ﺣﻘﺎﺋﻖ ﺻﺤﻴﺤﺔ ﻭﻣﻌﻠﻮﻣﺎﺕ ﺩﻗﻴﻘﺔ ﺻﺎﺩﺭﺓ ﻣﻦ ﻣﺼﺎﺩﺭ ﻣﻮﺛﻮﻗﺔ‪ ،‬ﻓﺎﻹﻋﻼﻡ ﺍﻟﺬﻱ ﳜﺎﻃـﺐ ﺍﻟﻌﻘـﻞ‬
‫ﻭﻳﺘﺼﻒ ﺑﺎﳌﻮﺿﻮﻋﻴﺔ ﻫﻮ ﺃﺭﻗﻰ ﺃﻧﻮﺍﻉ ﺍﻹﻋﻼﻡ ﻋﻠﻰ ﺍﻹﻃﻼﻕ‪ ،‬ﻻﻟﺘﺰﺍﻣﻪ ﺑﺎﳌﻮﺿﻮﻋﻴﺔ‪.‬‬
‫ﻭﺇﻥ ﺍﻟﺮﺋﺎﺳﺔ ﺍﻟﻌﺎﻣﺔ ﳍﻴﺌﺔ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ﺃﻭﻟﺖ ﺍﻫﺘﻤﺎﻣﹰﺎ ﻛﺒﲑﹰﺍ ﺑﺎﻟﺘﺪﺭﻳﺐ‪ ،‬ﻭﻣﻮﺍﺻﻠﺔ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﻌـﺎﱄ ﻋﻠـﻰ‬
‫ﺭﺃﺱ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﻭﺿﻌﺖ ﺍﻟﺮﺋﺎﺳﺔ ﺧﻄﻄﹰﺎ ﺟﺪﻳﺪﺓ ﻃﻤﻮﺣﺔ ﻟﻠﺘﺪﺭﻳﺐ ﰲ ﳎﺎﻝ ﳏﺎﺭﺑﺔ ﺍﻻﳓﺮﺍﻑ ﺍﻟﻔﻜﺮﻱ)ﺍﻹﺭﻫﺎﺏ( ﲤﺜﻞ ﻫﺬﺍ ﺍﻻﻫﺘﻤﺎﻡ‬
‫ﰲ ﺗﺪﺭﻳﺐ ﻣﻨﺴﻮﺑﻴﻬﺎ ﻋﻠﻰ ﺇﻧﻜﺎﺭ ﻫﺬﺍ ﺍﳌﻨﻜﺮ ﻭﺗﻔﻨﻴﺪ ﺷﺒﻬﺎﺗﻪ‪ ،‬ﻣﻊ ﺃﻥ ﺍﻟﺮﺋﺎﺳﺔ ﺃﻭﻟﺖ ﻋﻨﺎﻳﺔ ﻓﺎﺋﻘﺔ ﰲ ﺍﺧﺘﻴﺎﺭ ﺍﻷﻋـﻀﺎﺀ ﺍﳌﻴـﺪﺍﻧﻴﲔ‪،‬‬
‫ﻭﺍﺷﺘﺮﻃﺖ ﰲ ﺍﳌﺘﻘﺪﻡ ﻋﺪﺓ ﺷﺮﻭﻁ‪ ،‬ﺃﺑﺮﺯﻫﺎ ﺳﻼﻣﺔ ﺍﳌﻌﺘﻘﺪ‪ ،‬ﻭﺍﻹﳌﺎﻡ ﺑﺎﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻭﺍﻟﺘﺄﻫﻴﻞ ﺍﻟﺸﺮﻋﻲ ﻭﺍﻟﻌﻠﻤـﻲ‪ ،‬ﻭﺍﺗـﺼﺎﻓﻪ‬
‫ﺑﺎﻟﺼﱪ ﻭﺍﻷﻧﺎﺓ ﻭﺍﳊﻠﻢ ﻭﺍﻟﺮﻓﻖ‪.‬‬
‫ﻭﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ‪ :‬ﻓﺈﻥ ﺇﺻﺪﺍﺭﺍﺕ ﺍﻟﺮﺋﺎﺳﺔ ﺍﻟﻌﺎﻣﺔ ﳍﻴﺌﺔ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ﰲ ﳏﺎﺭﺑﺔ ﺍﻹﺭﻫـﺎﺏ ﻹﺣـﺪﻯ‬
‫ﺍﻟﺴﻨﻮﺍﺕ ﺑﻠﻐﺖ ﺃﻛﺜﺮ ﻣﻦ ﲬﺴﲔ ﺇﺻﺪﺍﺭﺍﹰ‪ ،‬ﻣﺎﺑﲔ ﻛﺘﺎﺏ ﻛﺒﲑ‪ ،‬ﻭﻛﺘﻴﺐ ﻭﻣﻄﻮﻳﺔ ﻭﺷﺮﻳﻂ‪ ،‬ﻣﻨﻬﺎ‪ :‬ﻗﺎﻋﺪﺓ ﳐﺘﺼﺮﺓ ﰲ ﻭﺟﻮﺏ ﻃﺎﻋﺔ‬
‫ﺍﷲ ﻭﺭﺳﻮﻟﻪ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻭﻭﻻﺓ ﺍﻷﻣﻮﺭ‪ ،‬ﻭﻧﺒﺬﺓ ﻣﻔﻴﺪﺓ ﻋﻦ ﺣﻘﻮﻕ ﻭﻻﺓ ﺍﻷﻣﺮ‪ ،‬ﻭﺿﻮﺍﺑﻂ ﺗﻜﻔﲑ ﺍﳌﻌﲔ‪ ،‬ﻭﺑﻴﺎﻥ ﻫﻴﺌﺔ ﻛﺒﺎﺭ‬
‫ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺍﳌﻤﻠﻜﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ ﰲ ﺍﻟﺘﻜﻔﲑ ﻭﺍﻟﺘﻔﺠﲑ‪ ،‬ﻭﺣﺮﻣﺔ ﺍﻟﻨﻔﺲ ﻭﺍﻹﻓﺴﺎﺩ ﰲ ﺍﻷﺭﺽ ﻭﺗﺮﻭﻳﻊ ﺍﻵﻣﻨﲔ‪ ،‬ﻭﺍﻷﻣﻦ ﻭﺃﳘﻴﺘﻪ ﰲ‬
‫ﺍ‪‬ﺘﻤﻊ ﻭﺧﻄﻮﺭﺓ ﺍﻹﺧﻼﻝ ﺑﻪ‪ ،‬ﻭﻗﺪ ﻃﺒﻌﺖ ﻭﻭﺯﻋﺖ ﻣﻨﻬﺎ ﻣﻼﻳﲔ ﺍﻟﻨﺴﺦ‪.‬‬
‫ﻭﺑﺮﺍﻣﺞ ﺍﻟﺮﺋﺎﺳﺔ ﺍﻟﻌﺎﻣﺔ ﳍﻴﺌﺔ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ﺍﻹﻋﻼﻣﻴﺔ ﲤﺜﻠﺖ ﰲ ﺻﻔﺤﺔ ﺍﻟﺮﺋﺎﺳﺔ )ﺍﻟﺮﺳـﺎﻟﺔ( ﺗـﺼﺪﺭ ﰲ‬
‫ﺟﺮﻳﺪﺓ ﺍﳉﺰﻳﺮﺓ ﺃﺳﺒﻮﻋﻴﺎﹰ‪ ،‬ﻭﳎﻠﺔ ﺩﻭﺭﻳﺔ ﻛﻞ ﺷﻬﺮﻳﻦ ﺑﺎﺳﻢ )ﺍﳊﺴﺒﺔ( ﺻﺪﺭ ﻣﻨﻬﺎ ﺍﻟﻌﺪﺩ )‪ ،(٧٥‬ﺑﻮﺍﻗـﻊ )‪ (١٠,٠٠٠‬ﻋـﺸﺮﺓ ﺁﻻﻑ‬
‫ﻧﺴﺨﺔ ﻟﻜﻞ ﻋﺪﺩ‪ ،‬ﻭﻣﻦ ﻣﻮﺿﻮﻋﺎ‪‬ﺎ ‪:‬ﺑﻴﺎﻥ ﺃﳘﻴﺔ ﺍﻷﻣﻦ ﺍﻟﻔﻜﺮﻱ‪ ،‬ﻭﺣﻜﻢ ﺍﻹﻣﺎﻣﺔ ﺍﻟﻌﻈﻤﻰ ﻭﺃﳘﻴﺘﻬﺎ‪ ،‬ﻭﺣﺮﻣﺔ ﺍﳋﺮﻭﺝ ﻋﻠﻰ ﺍﻟﺴﻠﻄﺎﻥ‪،‬‬
‫ﻭﺃﳘﻴﺔ ﺍﻟﺪﻋﺎﺀ ﻟﻮﱄ ﺍﻷﻣﺮ‪ ،‬ﻭﻭﺟﻮﺏ ﺇﻧﻜﺎﺭ ﺍﻷﻋﻤﺎﻝ ﺍﻹﺭﻫﺎﺑﻴﺔ ﻭﲢﺮﱘ ﺍﻟﺴﻜﻮﺕ ﻋﻨﻬﺎ‪ ،‬ﻭﺣﻜﻢ ﺍﻟﺘﻜﻔﲑ ﻭﺧﻄﺮﻩ‪ ،‬ﻛﻤـﺎ ﺃﺑـﺮﺯﺕ‬
‫ﻓﺘﺎﻭﻯ ﻛﺒﺎﺭ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺍﻷﻋﻤﺎﻝ ﺍﻹﺭﻫﺎﺑﻴﺔ ﺍﻹﺟﺮﺍﻣﻴﺔ‪ ،‬ﻭﻣﻨﻬﺎ‪ :‬ﻓﺘﻮﻯ ﻫﻴﺌﺔ ﻛﺒﺎﺭ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﻗﺘﻞ ﻣﻦ ﻳﻘﻮﻡ ﺑﺎﻷﻋﻤﺎﻝ ﺍﻹﺭﻫﺎﺑﻴﺔ‪ ،‬ﻭﺑﻴﺎﻥ‬
‫ﻫﻴﺌﺔ ﻛﺒﺎﺭ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺍﻟﺘﻔﺠﲑﺍﺕ ﻭﺍﻟﺘﺨﺮﻳﺐ ﺍﻟﺬﻱ ﺍﺳﺘﻬﺪﻑ ﺍﳌﻤﻠﻜﺔ‪ ،‬ﻭﻓﺘﻮﻯ ﲰﺎﺣﺔ ﺍﻟﺸﻴﺦ ﻋﺒﺪﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺑﺎﺯ ﰲ ﺍﳊـﺚ ﻋﻠـﻰ‬
‫ﺍﻹﺑﻼﻍ ﻋﻦ ﺍﻹﺭﻫﺎﺑﲔ‪ ،‬ﻭﻓﺘﻮﻯ ﲰﺎﺣﺔ ﻣﻔﱵ ﻋﺎﻡ ﺍﳌﻤﻠﻜﺔ ﰲ ﲢﺮﱘ ﻗﺘﻞ ﺭﺟﺎﻝ ﺍﻷﻣﻦ‪ ،‬ﻭﻣﻘﺎﻻﺕ ﻣﻌﺎﱄ ﺍﻟﺮﺋﻴﺲ ﺍﻟﻌﺎﻡ ﻟﻠـﻬﻴﺌﺎﺕ ﰲ‬
‫ﺍﻹﺭﻫﺎﺏ ﻭﻫﻲ ﻛﺜﲑﺓ ﺟﺪﺍﹰ‪ ،‬ﻭﻣﻘﺎﻻﺕ ﻛﺒﺎﺭ ﺍﳌﺴﺆﻭﻟﲔ ﰲ ﺍﳍﻴﺌﺎﺕ ﻋﻦ ﺍﻹﺭﻫﺎﺏ‪ ،‬ﻭﺃﳘﻴﺔ ﺍﻷﻣﻦ‪ ،‬ﻭﻣﺴﺎﻧﺪﺓ ﺭﺟﺎﻝ ﺍﻷﻣﻦ ﰲ ﻣﻮﺍﺟﻬﺔ‬
‫ﺍﻹﺭﻫﺎﺏ‪.‬‬
‫ﻭﻗﺪ ﺑﻠﻐﺖ ﻛﺘﺐ ﺃﻋﻀﺎﺀ ﻫﻴﺌﺔ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ﺍﻟﱵ ﺃﺣﺼﻴﺘﻬﺎ ﰲ ﳏﺎﺭﺑﺔ ﺍﻹﺭﻫﺎﺏ ﻛﺜﲑﺍ ﻣـﻦ ﺍﳌﺆﻟﻔـﺎﺕ‬
‫ﺻﺪﺭﺕ ﺑﺄﲰﺎﺋﻬﻢ ﺍﻟﺸﺨﺼﻴﺔ‪ ،‬ﻭﻋﺪﺓ ﻧﺸﺮﺍﺕ ﺑﺄﲰﺎﺀ ﺍﳍﻴﺌﺎﺕ ﺍﻟﱵ ﻳﻌﻤﻠﻮﻥ ‪‬ﺎ‪ ،‬ﻣﻨﻬﺎ‪ :‬ﺍﳉﺎﻣﻊ ﰲ ﺫﻡ ﺍﳋﻮﺍﺭﺝ‪ ،‬ﻭ ﺣﺴﻦ ﺍﳋﻠﻖ ﻭﻓـﻦ‬
‫ﺍﻟﺘﻌﺎﻣﻞ ﰲ ﺿﻮﺀ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺟﻬﻮﺩ ﺍﳍﻴﺌﺔ ﰲ ﲢﻘﻴﻖ ﺍﻷﻣﻦ ﺍﻟﻔﻜﺮﻱ‪ ،‬ﻭ ﺇﻋﻼﻥ ﺍﻟﻨﻜﲑ ﻋﻠﻰ ﺍﳌﻔﺘﻮﻧﲔ ﺑﺎﻟﻘﺘﻞ ﻭﺍﻟﺘـﺪﻣﲑ ﻭﺍﻟـﺘﻔﺠﲑ‪،‬‬
‫ﻭﻏﲑﻫﺎ‪.‬‬

‫)‪ (١‬ﻧﺸﺮ ﺍﻟﺒﻴﺎﻥ ﰲ ﺍﻟﺼﺤﻒ ﻭﻣﻨﻬﺎ‪ :‬ﺻﺤﻴﻔﺔ ﺍﻟﻮﻃﻦ‪ ،‬ﻋﺪﺩ )‪ (١٢٠١‬ﻭﺗﺎﺭﻳﺦ ‪١٤٢٤ / ١١ / ٢١‬ﻩ ‪.‬‬

‫‪١١‬‬
‫ﻭﻗﺪ ﺑﻠﻎ ﻋﺪﺩ ﺍﻟﻜﻠﻤﺎﺕ ﻭﺍﻟﺪﺭﻭﺱ ﻭﺍﳋﻄﺐ ﺍﻟﱵ ﺃﻟﻘﺎﻫﺎ )‪ (١١٦٣‬ﻋﻀﻮﹰﺍ ﺃﻱ ‪ %٢٧,٤٦‬ﻣﻦ ﻣﻨﺴﻮﰊ ﺍﳍﻴﺌﺎﺕ ﰲ ﳏﺎﺭﺑـﺔ‬
‫ﺍﻹﺭﻫﺎﺏ ﺃﻭ ﻓﻴﻬﺎ ﺇﺷﺎﺭﺓ ﺇﱃ ﺫﻟﻚ )‪(١٠١١٣‬ﻛﻠﻤﺔ ﻭﺧﻄﺒﺔ ﻭﺩﺭﺳﺎﹰ‪ ،‬ﺃﻣﺎ ‪ % ٥,٥٤‬ﻣﻦ ﻋﻴﻨﺔ ﺍﻟﺒﺤﺚ ﻓﻠـﻬﻢ ﺟﻬـﻮﺩ ﻟﻜـﻦ ﻻ‬
‫)‪(١‬‬
‫ﻳﺘﺬﻛﺮﻭ‪‬ﺎ‪ ،‬ﻭﻋﻴﻨﺔ ﺍﻟﺒﺤﺚ ﺍﻟﻜﻠﻴﺔ ‪ %٣٣‬ﻣﻦ ﻣﻨﺴﻮﰊ ﺍﳍﻴﺌﺎﺕ ‪.‬‬
‫ﻛﻤﺎ ﺑﻠﻎ ﻋﺪﺩ ﺍﻷﺷﺨﺎﺹ ﺍﻟﺬﻳﻦ ﺃﻗﻨﻌﻬﻢ ﺃﻭ ﲢﺪﺙ ﻣﻌﻬﻢ ﺃﻋﻀﺎﺀ ﺍﳍﻴﺌﺔ )ﻋﻴﻨﺔ ﺍﻟﺒﺤﺚ ‪ ( %٣٣‬ﻋﻦ ﻗـﻀﺎﻳﺎ ﺣـﻮﻝ ﺍﻟﻐﻠـﻮ‬
‫ﻭﺍﻹﺭﻫﺎﺏ )‪ (٢١٠٠‬ﺷﺨﺼﺎﹰ‪ ،‬ﻭﻋﺪﺩ ﺍﻟﺬﻳﻦ ﻧﺎﺻﺤﻮﻫﻢ ﻋﻦ ﻫﺬﺍ ﺍﻟﻔﻜﺮ ﺍﳌﻨﺤﺮﻑ)‪ (٣٤٩٥‬ﺷﺨﺼﺎﹰ‪ ،‬ﻭﻋـﺪﺩ ﺍﻟـﺬﻳﻦ ﻧﺎﻗـﺸﻮﻫﻢ‬
‫)‪ (١٧٥١‬ﺷﺨﺼﺎﹰ‪ ،‬ﺃﻣﺎ ﺍﻷﻋﻀﺎﺀ ﺍﻟﺬﻳﻦ ﺃﺟﺎﺑﻮﺍ ﺑﺄﻥ ﳍﻢ ﻧﺸﺎﻃﹰﺎ ﻛﺜﲑﹰﺍ ﰲ ﺍﻹﻗﻨﺎﻉ ﻭﺍﳌﻨﺎﺻﺤﺔ ﻭﺍﳌﻨﺎﻗﺸﺔ ﻭﱂ ﳛﺪﺩﻭﺍ ﺭﻗﻤﹰﺎ ﻣﻌﻴﻨﺎ ﻓﺒﻠـﻎ‬
‫ﻋﺪﺩﻫﻢ )‪ (٧٨‬ﻋﻀﻮﺍ‪ ،‬ﻭﺑﻠﻎ ﻋﺪﺩ ﺍﻷﻋﻀﺎﺀ ﺍﻟﺬﻳﻦ ﳍﻢ ﻧﺸﺎﻁ ﰲ ﻫﺬﺍ ﺍ‪‬ﺎﻝ ﻟﻜﻦ ﻻ ﻳﺘﺬﻛﺮﻭﻧﻪ ﻓﺒﻠﻎ ﻋﺪﺩﻫﻢ )‪ (٢١٥‬ﻋﻀﻮﺍ‪.‬‬
‫ﻛﻤﺎ ﺑﻠﻐﺖ ﻛﺘﺎﺑﺎﺕ )ﻋﻴﻨﺔ ﺍﻟﺒﺤﺚ ‪ ( %٣٣‬ﺃﻋﻀﺎﺀ ﺍﳍﻴﺌﺔ ﺍﻟﺸﺨﺼﻴﺔ ﰲ ﳏﺎﺭﺑﺔ ﺍﻹﺭﻫﺎﺏ ﻋﱪ ﺍﻟﺼﺤﻒ ﻭﺍ‪‬ﻼﺕ ﻭﻏﲑﻫﺎ ﻣﻦ‬
‫ﻭﺳﺎﺋﻞ ﺍﻹﻋﻼﻡ )‪ (٤١٣‬ﻣﺸﺎﺭﻛﺔ ﺇﻋﻼﻣﻴﺔ‪ ،‬ﻭﺃﺟﺎﺏ )‪ (٣٥‬ﻋﻀﻮﺍ ﺑﺄﻥ ﳍﻢ ﻧﺸﺎﻃﹰﺎ ﰲ ﻫﺬﺍ ﺍ‪‬ﺎﻝ ﻻ ﻳﺘﺬﻛﺮﻭﻧﻪ‪ ،‬ﻭﺃﺟـﺎﺏ ﺛﻼﺛـﺔ‬
‫ﺃﻋﻀﺎﺀ ﺑﺄﻥ ﳍﻢ ﻧﺸﺎﻃﹰﺎ ﻛﺜﲑﹰﺍ ﺩﻭﻥ ﲢﺪﻳﺪ ﻋﺪﺩ ﺍﳌﺸﺎﺭﻛﺎﺕ‪.‬‬
‫ﺇﻥ ﺑﺮﺍﻣﺞ ﺍﻟﺮﺋﺎﺳﺔ ﰲ ﲪﻠﺔ ﺍﻟﺘﻀﺎﻣﻦ ﺍﻟﻮﻃﲏ ﺿﺪ ﺍﻹﺭﻫﺎﺏ‪ ،‬ﻛﺜﲑﺓ ﺟﺪﺍﹰ‪ ،‬ﺑﻠﻐﺖ ﺍﻟﻜﺘﺐ ﻭﺍﳌﻄﻮﻳﺎﺕ ﻭﺍﻷﺷﺮﻃﺔ ﺃﻛﺜـﺮ ﻣـﻦ‬
‫)‪ (٣٠‬ﻋﻨﻮﺍﻧﹰﺎ ﺟﺪﻳﺪﺍﹰ‪ ،‬ﱂ ﻳﺴﺒﻖ ﺗﻮﺯﻳﻌﻬﺎ ﻭﺯﻉ ﻣﻨﻬﺎ ﺍﳌﻼﻳﲔ ﻣﻦ ﺍﻟﻨﺴﺦ‪ ،‬ﻣﻨﻬﺎ‪ :‬ﻓﺘﻮﻯ ﺍﻟﺸﻴﺦ ﺍﺑﻦ ﻋﺜﻴﻤﲔ ﻋـﻦ ﻣﻔﺎﺳـﺪ ﺍﻷﻋﻤـﺎﻝ‬
‫ﺍﻹﺭﻫﺎﺑﻴﺔ‪ ،‬ﻭﻓﺘﻮﻯ ﻋﻦ ﺣﻜﻢ ﻣﻦ ﻳﻔﱵ ﲜﻮﺍﺯ ﻗﺘﻞ ﺭﺟﺎﻝ ﺍﳌﺒﺎﺣﺚ‪ ،‬ﻭﻓﺘﻮﻯ ﳌﻌﺎﱄ ﺍﻟﺮﺋﻴﺲ ﺍﻟﻌﺎﻡ ﺑﻌﻨﻮﺍﻥ‪ :‬ﺍﻟﺮﺿﺎ ﺑﺄﺣﺪﺍﺙ ﺍﻟﺘﻔﺠﲑ ﰲ‬
‫ﺍﳌﻤﻠﻜﺔ ﻟﻮﻥ ﻣﻦ ﺃﻟﻮﺍﻥ ﺍﳋﻴﺎﻧﺔ‪ ،‬ﻛﻤﺎ ﻭﺯﻋﺖ ﻧﺸﺮﺍﺕ ﻣﻦ ﺇﺻﺪﺍﺭ ﺍﻟﺮﺋﺎﺳﺔ ﻣﻨﻬﺎ‪ :‬ﺗﻀﺎﻣﻨﹰﺎ ﻣﻊ ﺍﳊﻤﻠﺔ ﺍﻟﻮﻃﻨﻴﺔ ﺿﺪ ﺍﻹﺭﻫﺎﺏ‪ ،‬ﻭﻧﺰﻳﻒ‬
‫ﺍﻹﺭﻫﺎﺏ‪ ،‬ﻭﻛﻠﻨﺎ ﺟﻨﻮﺩ ﺍﻟﻮﻃﻦ‪ ،‬ﻭﻏﲑﻫﺎ‪ ،‬ﻛﻤﺎ ﺃﺻﺪﺭﺕ ﺃﻗﺮﺍﺻﹰﺎ ﺣﺎﺳﻮﺑﻴﺔ‪ ،‬ﻭﻏﲑﻫﺎ‪ ،‬ﻭﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ ﻗﺎﻡ ﺃﺣﺪ ﺍﻟﻔﺮﻭﻉ ﰲ ﺍﳊﻤﻠﺔ‬
‫ﺑﺎﻷﻧﺸﻄﺔ ﺍﻟﺘﺎﻟﻴﺔ ‪ (١٣٩):‬ﻟﻘﺎﺀ‪ ،‬ﻭ)‪ (٣٨‬ﻧﺪﻭﺓ‪ ،‬ﻭ)‪ (٤٢‬ﺍﺟﺘﻤﺎﻋﺎﹰ‪ ،‬ﻭ)‪ (١٠٠٠‬ﻛﻠﻤﺔ‪ ،‬ﻭ)‪ (٤‬ﺃﻣﺴﻴﺎﺕ‪ ،‬ﻭ)‪ (١٣‬ﻣﻌﺮﺿﺎﹰ‪ ،‬ﻭ)‪(١٤٩‬‬
‫ﻟﻮﺣﺔ ﺇﻋﻼﻧﻴﺔ‪ ،‬ﻭﻭﺯﻉ )‪ (٢٨٠٧٦‬ﻣﻄﻮﻳﺔ‪ ،‬ﻭﻭﺯﻉ )‪ (٢٤٥٥٠‬ﻧﺸﺮﺓ‪ ،‬ﻭﻭﺯﻉ )‪ (١٧١٠‬ﻛﺘﻴﺒﺎﺕ‪ ،‬ﻭﻭﺯﻉ )‪ (٣٤٧٠‬ﺷﺮﻳﻂ‪ ،‬ﻭﻭﺯﻉ‬
‫)‪ (١٣٨٢‬ﻫﺪﻳﺔ‪ ،‬ﻭﻭﺯﻉ )‪ (١٣٤٥‬ﻣﻠﺼﻘﺎﹰ‪،‬ﻭﻣﺴﺮﺣﻴﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﻟﻘﺎ ًﺀ ﺭﻳﺎﺿﻴﺎﹰ‪ ،‬ﻓﻬﺬﻩ ﺟﻬﻮﺩ ﻛﺒﲑﺓ‪.‬‬
‫ﻭﺗﻘﻴﻢ ﺍﻟﺮﺋﺎﺳﺔ ﺍﻟﻌﺎﻣﺔ ﳍﻴﺌﺔ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ﻭﻓﺮﻭﻋﻬﺎ ﻋﺪﺓ ﻣﻌﺎﺭﺽ ﺩﺍﺋﻤﺔ ﺃﻭ ﻣﺘﻨﻘﻠﺔ ﺃﻭ ﳌﻨﺎﺳﺒﺎﺕ ﻣﻌﻴﻨـﺔ‪،‬‬
‫ﻼ ﰲ ﺍﻟﻌﺎﻡ ﺍﳌﺎﱄ ‪١٤٢٤/١٤٢٣‬ﻫـ ﺃﻗـﻴﻢ )‪(١٦‬‬ ‫ﻭﻳﺄﰐ ﰲ ﺍﻟﺘﻘﺮﻳﺮ ﺍﻹﺣﺼﺎﺋﻲ ﺍﻟﺴﻨﻮﻱ ﻟﻠﺮﺋﺎﺳﺔ ﺫﻛﺮ ﻋﺪﺩ ﺍﳌﻌﺎﺭﺽ ﻛﻞ ﻋﺎﻡ‪ ،‬ﻓﻤﺜ ﹰ‬
‫ﻣﻌﺮﺿﹰﺎ ﺇﻋﻼﻣﻴﹰﺎ‪ ،‬ﻭﰲ ﺍﻟﻌﺎﻡ ﺍﳌﺎﱄ ‪١٤٢٥/١٤٢٤‬ﻫـ ﺃﻗﻴﻢ )‪ (١٥‬ﻣﻌﺮﺿﹰﺎ ﺇﻋﻼﻣﻴﹰﺎ‪ ،‬ﻭﰲ ﺍﻟﻌﺎﻡ ﺍﳌﺎﱄ ‪١٤٢٦/١٤٢٥‬ﻫـ ﺃﻗﻴﻢ )‪(١٢‬‬
‫ﻣﻌﺮﺿﹰﺎ ﺇﻋﻼﻣﻴﹰﺎ‪ ،‬ﻭﺃﻗﻴﻢ ﲟﻨﺎﺳﺒﺔ ﲪﻠﺔ ﺍﻟﺘﻀﺎﻣﻦ ﺍﻟﻮﻃﲏ ﻋﺪﺓ ﻣﻌﺎﺭﺽ ﺃﳘﻬﺎ ‪ :‬ﻣﻌﺮﺽ ﺍﻟﺮﺋﺎﺳﺔ ﺑﺎﳌﻨﻄﻘـﺔ ﺍﻟـﺸﺮﻗﻴﺔ ﻟﻠﺘﺤـﺬﻳﺮ ﻣـﻦ‬
‫ﺍﻹﺭﻫﺎﺏ‪ ،‬ﻭﺍﻟﺬﻱ ﺣﻈﻲ ﺑﺘﻘﺪﻳﺮ ﺍﳉﻤﻴﻊ‪ ،‬ﻭﺃﺛﲎ ﻋﻠﻴﻪ ﺃﻣﲑ ﺍﳌﻨﻄﻘﺔ‪ ،‬ﻭﻛﺒﺎﺭ ﺍﳌﺴﺆﻭﻟﲔ ﻓﻴﻬﺎ‪ ،‬ﻭﺑﻌﺾ ﺍﻟﻘﻨﺼﻠﻴﺎﺕ ﺍﻷﺟﻨﺒﻴﺔ‪ ،‬ﻭﻗﺪ ﺑﻠـﻎ‬
‫ﻋﺪﺩ ﻭﻓﻮﺩ ﻃﻼﺏ ﺍﳉﺎﻣﻌﺎﺕ ﻭﺍﳌﺪﺍﺭﺱ ﻭﺣﻠﻘﺎﺕ ﲢﻔﻴﻆ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺍﻟﱵ ﺯﺍﺭﺗﻪ )‪ (٧٩‬ﻭﻓﺪﹰﺍ‪.‬‬
‫ﺇﻥ ﻗﻴﺎﻡ ﺍﳍﻴﺌﺔ ﺑﺎﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ﻭﺇﺻﻼﺡ ﺍ‪‬ﺘﻤﻊ ﻭﻓﻖ ﺭﺅﻳﺔ ﻣﻌﺘﺪﻟﺔ ﻋﻠﻰ ﺍﳌﻨﻬﺞ ﺍﻟﺸﺮﻋﻲ؛ ﻳﻘﻄﻊ ﺇﻋﺘـﺬﺍﺭ‬
‫ﺑﻌﺾ ﺍﳌﺘﻄﺮﻓﲔ ‪‬ﺬﻩ ﺍﻷﺧﻄﺎﺀ ﻭﺍﳌﻨﻜﺮﺍﺕ‪ ،‬ﻭﳝﻨﻌﻬﻢ ﻣﻦ ﺍﻟﻘﻴﺎﻡ ﺑﺄﻋﻤﺎﻝ ﺇﺻﻼﺣﻴﺔ ـ ﺣﺴﺐ ﺯﻋﻤﻬﻢ ـ ﻋﻠﻰ ﻃﺮﻳﻘﺘـﻬﻢ ﺍﳌﻌﺘﻤـﺪﺓ‬
‫ﻋﻠﻰ ﺍﻟﻌﻨﻒ ﻭﺍﻟﺸﺪﺓ ﻭﺍﻟﻘﺘﻞ ﻭﺍﻟﺘﺪﻣﲑ‪ ،‬ﻛﻤﺎ ﻳﺮﺩ ﻋﻠﻰ ﺍﻟﺪﺍﻋﲔ ﻟﺘﺮﻙ ﺍﳊﺒﻞ ﻋﻠﻰ ﺍﻟﻐﺎﺭﺏ ﻋﻠﻰ ﻃﺮﻳﻘﺔ ﺍﻹﺑﺎﺣﺔ ﺍﻟﻔﻜﺮﻳﺔ ﻟﻜﻞ ﻣﺎ ﻳﺪﺧﻞ‬
‫ﰲ ﺍﳌﻤﻜﻦ‪.‬‬
‫)‪(٢‬‬
‫ﻓﺎﳍﻴﺌﺔ ﺟﻬﺔ ﺷﺮﻋﻴﺔ ﺣﻜﻮﻣﻴﺔ ﺗﻘﻮﻡ ﺑﻌﻤﻠﻴﺔ ﺍﻹﺻﻼﺡ ﺑﺘﻔﻮﻳﺾ ﻣﻦ ﻭﻻﺓ ﺍﻷﻣﺮ ﻋﻠﻰ ﻭﻓﻖ ﺃﺳﺲ ﻣﺘﺰﻧﺔ ﻭﻗﻮﺍﻋﺪ ﺳﻠﻴﻤﺔ ‪.‬‬

‫)‪ (١‬ﻣﻦ ﻛﺘﺎﺏ ﺟﻬﻮﺩ ﺍﻟﺮﺋﺎﺳﺔ ﺍﻟﻌﺎﻣﺔ ﳍﻴﺌﺔ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ﰲ ﺍﳌﻤﻠﻜﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ ﰲ ﳏﺎﺭﺑﺔ ﺍﻹﺭﻫــﺎﺏ‪ -‬ﺩﺭﺍﺳﺔ ﲢﻠﻴﻠﻴﺔ‪-‬‬
‫ﺩ‪ .‬ﻋﺒﺪﺍﷲ ﺑﻦ ﺩﺟﲔ ﺍﻟﺴﻬﻠﻲ ﻋﻀﻮ ﻫﻴﺌﺔ ﺍﻟﺘﺪﺭﻳﺲ ﲜﺎﻣﻌﺔ ﺍﳌﻠﻚ ﺳﻌﻮﺩ ﻛﻠﻴﺔ ﺍﻟﺘﺮﺑﻴﺔ ـ ﻗﺴﻢ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ)ﺹ‪.(٢٨٤-٢٨١‬‬
‫)‪ (٢‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪.‬‬

‫‪١٢‬‬
 ‫ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ‬
‫ﻋﻼﻗﺔ ﺍﳊﺴﺒﺔ ﺑﺎﻷﻣﻦ ﺍﻟﻔﻜﺮﻱ‪.‬‬
‫ﻟﺘﺤﺪﻳﺪ ﻋﻼﻗﺔ ﺍﳊﺴﺒﺔ ﺑﺎﻷﻣﻦ ﺍﻟﻔﻜﺮﻱ ﻻﺑﺪ ﺃﻥ ﻧﻮﺿﺢ ﺃﻭﻻ ﻣﻔﻬﻮﻡ ﻣﺼﻄﻠﺢ ﺍﻷﻣﻦ ﺍﻟﻔﻜﺮﻱ ﻭﺿﺒﻂ ﻣﻀﻤﻮﻧﻪ ﻣﻔﺮﺩﺍ ﻭﻣﺮﻛﺒﺎ‪،‬‬
‫ﻓﻬﻮ ﳛﺘﺎﺝ ﺇﱃ ﺗﻌﺮﻳﻒ ﻣﻔﺮﺩﺍﺗﻪ ﻋﻠﻰ ﺣﺪﻩ‪ ،‬ﺑﻐﺮﺽ ﺍﻟﻮﺻﻮﻝ ﺍﱃ ﺍﻟﺘﻌﺮﻳﻒ ﺍﻟﻌﺎﻡ ﻟﻠﻤﺮﻛﺐ ﺍﻟﻮﺻﻔﻲ ﻭﺫﻟﻚ ﻛﺎﻟﺘﺎﱄ‪:‬‬
‫ﺃﻭﻻ‪ :‬ﺃ‪-‬ﺗﻌﺮﻳﻒ ﺍﻷﻣﻦ ‪.‬‬
‫ﻓﺎﻷﻣﻦ ﻟﻐﺔ‪ :‬ﻗﺎﻝ ﺍﺑﻦ ﻓﺎﺭﺱ‪-‬ﺭﲪﻪ ﺍﷲ‪ :-‬ﺍﳍﻤﺰﺓ ﻭﺍﻷﻟﻒ ﻭﺍﻟﻨﻮﻥ‪ ،‬ﺃﺻﻼﻥ ﻣﺘﻘﺎﺭﺑﺎﻥ‪ ،‬ﺃﺣﺪﳘﺎ‪ :‬ﺍﻷﻣﺎﻧﺔ ﺍﻟﱵ ﻫﻲ ﺿـﺪ ﺍﳋﻴﺎﻧـﺔ‬
‫)‪(١‬‬
‫ﻭﻣﻌﻨﺎﻫﺎ ﺳﻜﻮﻥ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﺍﻵﺧﺮ ﺍﻟﺘﺼﺪﻳﻖ ﻭﺍﳌﻌﻨﻴﺎﻥ ﻣﺘﺪﺍﻧﻴﺎﻥ ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻣﻨﻈﻮﺭ‪-‬ﺭﲪﻪ ﺍﷲ‪ " :-‬ﺃﻣﻦ‪ :‬ﺍﻷﻣﺎﻥ ﻭﺍﻷﻣﺎﻧﺔ ﲟﻌﲎ‪ ،‬ﻭﺍﻷﻣﻦ ﺿﺪ ﺍﳋﻮﻑ‪ ،‬ﻭﺍﻷﻣﺎﻧﺔ ﺿﺪ ﺍﳋﻴﺎﻧـﺔ‪ ،‬ﻗـﺎﻝ ﺗﻌـﺎﱃ‪:‬‬
‫)‪(٢‬‬
‫ﻑ‪] ‬ﻗﺮﻳﺶ‪. "[٤ :‬‬
‫ﻉ ﻭ‪‬ﺁ ‪‬ﻣ‪‬ﻨﻬ‪ ‬ﻢ ‪‬ﻣ ‪‬ﻦ ‪‬ﺧ ‪‬ﻮ ‪‬‬
‫ﺖ ﺍﱠﻟﺬ‪‬ﻱ ﹶﺃ ﹾﻃ ‪‬ﻌ ‪‬ﻤﻬ‪ ‬ﻢ ‪‬ﻣ ‪‬ﻦ ﺟ‪‬ﻮ ﹴ‬
‫ﺏ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ‪‬ﺒ‪‬ﻴ ‪‬‬
‫‪‬ﹶﻓ ﹾﻠ‪‬ﻴ ‪‬ﻌ‪‬ﺒﺪ‪‬ﻭﺍ ‪‬ﺭ ‪‬‬
‫ﺍﻷﻣﻦ ﺍﺻﻄﻼﺣﺎ‪" :‬ﻫﻮ ﺍﻻﺳﺘﻌﺪﺍﺩ ﻭﺍﻷﻣﺎﻥ ﲝﻔﻆ ﺍﻟﻀﺮﻭﺭﻳﺎﺕ ﺍﳋﻤﺲ ﻣﻦ ﺃﻱ ﻋﺪﻭﺍﻥ ﻋﻠﻴﻬﺎ‪ ،‬ﻓﻜﻞ ﻣﺎ ﺩﻝ ﻋﻠﻰ ﻣﻌﲎ ﺍﻟﺮﺍﺣﺔ‬
‫)‪(٣‬‬
‫ﻭﺍﻟﺴﻜﻴﻨﺔ ﻭﺗﻮﻓﲑ ﺍﻟﺴﻌﺎﺩﺓ ﻭﺍﻟﺮﻗﻲ ﰲ ﺷﺄﻥ ﻣﻦ ﺷﺆﻭﻥ ﺍﳊﻴﺎﺓ ﻓﻬﺬﺍ ﺃﻣﻦ" ‪.‬‬
‫)‪(٤‬‬
‫ﺏ‪ -‬ﻣﻔﻬﻮﻡ ﺍﻟﻔﻜﺮ‪. :‬‬
‫ﺝ‪ -‬ﻣﻔﻬﻮﻡ ﺍﻷﻣﻦ ﺍﻟﻔﻜﺮﻱ ﻣﺮﻛﺒﺎ‪:‬‬
‫ﺇﻥ ﺍﻷﻣﻦ ﺍﻟﻔﻜﺮﻱ ﻣﺼﻄﻠﺢ ﺣﺪﻳﺚ ﻭﺟﺪﻳﺪ ﻧﺴﺒﻴﹰﺎ‪ ،‬ﻭﰲ ﻇﻞ ﺍﻟﺘﻄﻮﺭﺍﺕ ﺍﻟﺴﺮﻳﻌﺔ ﺍﻟﱵ ﺷﻬﺪﻫﺎ ﺍﻟﻌﺎﱂ ﻋﻠﻰ ﻛﺎﻓـﺔ ﺍﻷﺻـﻌﺪﺓ‪،‬‬
‫ﺣﻈﻲ ﺑﺎﻻﻫﺘﻤﺎﻡ ﻛﺒﲑ ﻭﻗﺪ ﻋﺮﻓﻪ ﺍﻟﻌﻠﻤﺎﺀ ﺑﺘﻌﺮﻳﻔﺎﺕ ﻛﺜﲑﺓ ﻣﻨﻬﺎ‪:‬‬
‫"ﺃﻥ ﻳﻌﻴﺶ ﺍﻟﻨﺎﺱ ﰲ ﺑﻠﺪﺍ‪‬ﻢ ﻭﺃﻭﻃﺎ‪‬ﻢ ﻭﺑﲔ ﳎﺘﻤﻌﺎ‪‬ﻢ ﺁﻣﻨﲔ ﻣﻄﻤﺌﻨﲔ ﻋﻠﻰ ﻣﻜﻮﻧـﺎﺕ ﺃﺻـﺎﻟﺘﻬﻢ‪ ،‬ﻭﺛﻘﺎﻓﺘـﻬﻢ ﺍﻟﻨﻮﻋﻴـﺔ‪،‬‬
‫)‪(٥‬‬
‫ﻭﻣﻨﻈﻮﻣﺘﻬﻢ ﺍﻟﻔﻜﺮﻳﺔ" ‪.‬‬
‫)‪(٦‬‬
‫ﻭﺃﻳﻀﹰﺎ ﻫﻮ‪" :‬ﻃﻤﺄﻧﻴﻨﺔ ﺍﻟﻔﺮﺩ ﻭﺍ‪‬ﺘﻤﻊ ﻋﻠﻰ ﻣﻌﺘﻘﺪﺍﺗﻪ ﻭﻣﺒﺎﺩﺋﻪ ﺍﻟﱵ ﻳﺆﻣﻦ ‪‬ﺎ‪ ،‬ﻭﺍﳊﺮﻳﺔ ﰲ ﳑﺎﺭﺳﺘﻬﺎ ﻭﲪﺎﻳﺘﻬﺎ ﻭﺍﳊﺪﻳﺚ ﻋﻨﻬﺎ" ‪.‬‬
‫ﺇﺫﹰﺍ ﺃﻥ ﺍﻷﻣﻦ ﺍﻟﻔﻜﺮﻱ ﻫﻮ‪ :‬ﺃﻥ ﻳﻌﻴﺶ ﺍﻟﻔﺮﺩ ﰲ ﳎﺘﻤﻌﻪ ﺁﻣﻨﺎ ﻣﻄﻤﺌﻨﺎ ﻋﻠﻰ ﺣﻴﺎﺗﻪ ﻭﻓﻜﺮﻩ ﻭﻋﻘﻴﺪﺗﻪ ﺩﻭﻥ ﺃﻥ ﳝﺴﻬﺎ ﺃﻱ‪ :‬ﺪﻳـﺪ‬
‫ﻭﺍﺿﻄﺮﺍﺏ ﳜﻞ ‪‬ﺬﺍ ﺍﻷﻣﻦ‪.‬‬
‫ﻭﳑﺎ ﻻ ﺷﻚ ﻓﻴﻪ ﺃﻥ ﺍﻷﻣﻦ ﺍﻟﻔﻜﺮﻱ ﻟﻪ ﺃﳘﻴﺔ ﻛﺒﲑﺓ ﰲ ﺣﻴﺎﺓ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺣﺎﺟﺔ ﺿﺮﻭﺭﻳﺔ ﻻ ﺗﺴﺘﻘﻴﻢ ﺍﳊﻴﺎﺓ ﺑﺪﻭﻥ ﺗﻮﻓﺮﻩ‪ ،‬ﻓـﺎﻷﻣﻦ‬
‫ﺍﻟﻔﻜﺮﻱ ﺃﺣﺪ ﻣﻜﻮﻧﺎﺕ ﺍﻷﻣﻦ ﺑﺼﻔﺔ ﻋﺎﻣﺔ؛ ﺑﻞ ﻫﻮ ﺃﳘﻬﺎ ﻭﺃﲰﺎﻫﺎ ﻭﺃﺳﺎﺱ ﻭﺟﻮﺩﻫﺎ ﻭﺍﺳﺘﻤﺮﺍﺭﻫﺎ‪ ،‬ﻭﻫﻮ ﺍﻟﻨﻌﻤﺔ ﺍﻟﱵ ﻻ ﺗﺴﺘﻘﻴﻢ ﺍﳊﻴﺎﺓ‬
‫)‪(٧‬‬
‫ﺕ ﹶﻟﻪ‪ ‬ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ « ‪.‬‬
‫ﺕ ‪‬ﻳ ‪‬ﻮ ‪‬ﻣ ‪‬ﻪ ﹶﻓ ﹶﻜﹶﺄ‪‬ﻧﻤ‪‬ﺎ ﺣ‪‬ﻴ ‪‬ﺰ ‪‬‬
‫ﺴ ‪‬ﺪ ‪‬ﻩ ‪‬ﻋ‪‬ﻨ ‪‬ﺪﻩ‪ ‬ﻗﹸﻮ ‪‬‬ ‫ﺑﻐﲑﻫﺎ‪،‬ﻳﻘﻮﻝ ﺍﻟﻨﱯ ‪ » : ‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬‬
‫ﺻ‪‬ﺒ ‪‬ﺢ ‪‬ﻣ‪‬ﻨ ﹸﻜ ‪‬ﻢ ﺁ ‪‬ﻣﻨ‪‬ﺎ ﻓ‪‬ﻲ ‪‬ﺳ ‪‬ﺮﹺﺑ ‪‬ﻪ ‪‬ﻣﻌ‪‬ﺎﻓﹰﻰ ﻓ‪‬ﻲ ‪‬ﺟ ‪‬‬

‫)‪ (١‬ﻣﻘﺎﻳﻴﺲ ﺍﻟﻠﻐﺔ )‪.(١٣٣/١‬‬

‫)‪ (٢‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ )‪ (٢١/١٣‬ﻣﺎﺩﺓ]ﺃﻣﻦ[‪.‬‬
‫)‪ (٣‬ﻣﻔﻬﻮﻡ ﺍﻷﻣﻦ ﺍﻟﻔﻜﺮﻱ ﺩﺭﺍﺳﺔ ﺗﺄﺻﻴﻠﻴﺔ ﰲ ﺿﻮﺀ ﺍﻹﺳﻼﻡ‪ ،‬ﻣﺎﺟﺪ ﳏﻤﺪ ﺍﳍﺬﻳﻠﻲ)ﺹ‪(٢١‬‬
‫)‪ (٤‬ﺗﻘﺪﻡ ﺗﻌﺮﻳﻔﻪ )ﺹ‪.(٩‬‬
‫)‪ (٥‬ﺍﻷﻣﻦ ﺍﻟﻔﻜﺮﻱ ﰲ ﺿﻮﺀ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﺩ‪ .‬ﺍﻟﻠﻮﳛﻖ‪ ،‬ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺩﻭﺭﻫﺎ ﰲ ﺗﻌﺰﻳﺰ ﺍﻷﻣﻦ ﺍﻟﻔﻜﺮﻱ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﻣﻦ ﺍﻟﻔﻜﺮﻱ‪) ،‬ﺹ ‪.(١٦‬‬
‫)‪ (٦‬ﺩﺍﻷﻣﻦ ﺍﻟﻔﻜﺮﻱ ﰲ ﺿﻮﺀ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻻﺑﻦ ﲪﻴﺪ) ﺹ‪. (١٦‬‬
‫)‪ (٧‬ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ﰲ ﺳﻨﻨﻪ‪ ،‬ﺑﺎﺏ ﺍﻟﺰﻫﺪ‪(١٥٢/٤) ،‬ﺣﺪﻳﺚ ﺭﻗﻢ) ‪ (٢٣٤٦‬ﻗﺎﻝ ﺍﻷﻟﺒﺎﱐ ‪ ) :‬ﺣﺴﻦ ( ﰲ ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ ﺭﻗﻢ ‪. (٦٠٤٢) :‬‬

‫‪١٣‬‬
‫ﻭﺃﻥ ﺍﻷﻣﻦ ﺍﻟﻔﻜﺮﻱ ﻳﺘﻌﻠﻖ ﺑﺎﶈﺎﻓﻈﺔ ﻋﻠﻰ ﺍﻟﻀﺮﻭﺭﺍﺕ ﺍﳋﻤﺲ ﻣﻨﻬﺎ ﺍﻟﺪﻳﻦ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ :‬ﹺﺇﻥﱠ ﺍﻟﺪ‪‬ﻳ ‪‬ﻦ ‪‬ﻋ‪‬ﻨ ‪‬ﺪ ﺍﻟﻠﱠ ‪‬ﻪ ﺍﹾﻟﹺﺈﺳ‪‬ـﻠﹶﺎ ‪‬ﻡ ‪‬ﻭﻣ‪‬ـﺎ‬
‫ﺏ‪] ‬ﺁﻝ‬ ‫ﺕ ﺍﻟﻠﱠ ‪‬ﻪ ﹶﻓﹺﺈﻥﱠ ﺍﻟﻠﱠـ ‪‬ﻪ ﺳ‪‬ـﺮﹺﻳﻊ‪ ‬ﺍﹾﻟﺤ‪‬ـﺴ‪‬ﺎ ﹺ‬ ‫ﺏ ﹺﺇﻟﱠﺎ ‪‬ﻣ ‪‬ﻦ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﻣ‪‬ﺎ ﺟ‪‬ﺎ َﺀﻫ‪‬ﻢ‪ ‬ﺍﹾﻟ ‪‬ﻌ ﹾﻠ ‪‬ﻢ ‪‬ﺑ ‪‬ﻐﻴ‪‬ﺎ ‪‬ﺑ‪‬ﻴ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ ﹾﻜ ﹸﻔ ‪‬ﺮ ﹺﺑ َﺂﻳ‪‬ﺎ ‪‬‬
‫ﻒ ﺍﱠﻟﺬ‪‬ﻳ ‪‬ﻦ ﺃﹸﻭﺗ‪‬ﻮﺍ ﺍﹾﻟ ‪‬ﻜﺘ‪‬ﺎ ‪‬‬
‫ﺍ ‪‬ﺧ‪‬ﺘﹶﻠ ‪‬‬
‫ﻋﻤﺮﺍﻥ‪.[١٩‬‬
‫ﻛﻤﺎ ﺃﻥ ﻣﻦ ﺍﻟﻀﺮﻭﺭﻳﺎﺕ ﺍﳋﻤﺲ ﺍﶈﺎﻓﻈﺔ ﻋﻠﻰ ﺍﻟﻌﻘﻞ)ﺍﻟﻔﻜﺮ( ﺍﻟﺬﻱ ﻫﻮ ﺃﺳﺎﺱ ﺍﺳﺘﺨﺮﺍﺝ ﺍﳌﻌﺎﺭﻑ‪ ،‬ﻭﻃﺮﻳﻖ ﺑﻨﺎﺀ ﺍﳊـﻀﺎﺭﺍﺕ‬
‫ﻭﲢﻘﻴﻖ ﺍﻻﺳﺘﺨﻼﻑ ﰲ ﺍﻷﺭﺽ‪ ،‬ﻭﻟﺬﻟﻚ ﻛﺎﻧﺖ ﺍﶈﺎﻓﻈﺔ ﻋﻠﻰ ﺍﻟﻌﻘﻞ ﻭﲪﺎﻳﺘﻪ ﻣﻦ ﺍﳌﻔﺴﺪﺍﺕ‪ ،‬ﻣﻘـﺼﺪﹰﺍ ﻣـﻦ ﻣﻘﺎﺻـﺪ ﺍﻟـﺸﺮﻳﻌﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺳﻼﻣﺔ ﺍﻟﻌﻘﻞ ﻻ ﺗﺘﺤﻘﻖ ﺇﻻ ﺑﺎﶈﺎﻓﻈﺔ ﻋﻠﻴﻪ ﻣﻦ ﺍﳌﺆﺛﺮﺍﺕ ﺍﳊﺴﻴﺔ ﻭﺍﳌﻌﻨﻮﻳﺔ‪،‬ﻭﺃﻥ ﻏﺎﻳﺔ ﺍﻷﻣﻦ ﺍﻟﻔﻜﺮﻱ ﺍﺳﺘﻘﺎﻣﺔ ﺍﳌﻌﺘﻘـﺪ‬
‫ﻭﺳﻼﻣﺘﻪ ﻣﻦ ﺍﻻﳓﺮﺍﻑ ﺍﻟﻔﻜﺮﻱ‪ ،‬ﻭﻋﺪﻡ ﺍﻟﺒﻌﺪ ﻋﻦ ﺍﳌﻨﻬﺞ ﺍﳊﻖ ﻭﻭﺳﻄﻴﺔ ﺍﻹﺳﻼﻡ‪ ،‬ﻓﺎﻹﺧﻼﻝ ﺑﺎﻷﻣﻦ ﺍﻟﻔﻜﺮﻱ ﻳﺆﺩﻱ ﺇﱃ ﺗﻔﺮﻳﻖ ﺍﻷﻣﺔ‬
‫ﻭﺗﺸﺮﺫﻣﻬﺎ ﺷﻴﻌﺎ ﻭﺃﺣﺰﺍﺑﺎ‪ ،‬ﻭﺗﺘﻨﺎﻓﺮ ﻗﻠﻮﺏ ﺃﺑﻨﺎﺋﻬﺎ‪ ،‬ﻭﻳﺘﺸﺘﺖ ﴰﻠﻬﺎ ﻭﲣﺘﻠﻒ ﻛﻠﻤﺘﻬﺎ‪ ،‬ﻭﻟﻘﺪ ‪‬ﻰ ﺍﷲ ﻋﻦ ﺍﻻﺧﺘﻼﻑ ﰲ ﳏﻜﻢ ﺍﻟﺘﱰﻳﻞ‪،‬‬
‫ﻕ ﹺﺑ ﹸﻜ ‪‬ﻢ ‪‬ﻋ ‪‬ﻦ ‪‬ﺳﺒﹺﻴ‪‬ﻠ ‪‬ﻪ ﹶﺫ‪‬ﻟﻜﹸ ‪‬ﻢ ‪‬ﻭﺻ‪‬ﺎ ﹸﻛ ‪‬ﻢ ﹺﺑ ‪‬ﻪ ﹶﻟ ‪‬ﻌﱠﻠﻜﹸـ ‪‬ﻢ ‪‬ﺗ‪‬ﺘﻘﹸـﻮ ﹶﻥ ‪‬‬ ‫ﺴﺒ‪ ‬ﹶﻞ ﹶﻓ‪‬ﺘ ﹶﻔ ‪‬ﺮ ‪‬‬
‫ﺴ‪‬ﺘﻘ‪‬ﻴﻤﺎ ﻓﹶﺎ‪‬ﺗﹺﺒﻌ‪‬ﻮ ‪‬ﻩ ﻭ‪‬ﻻ ‪‬ﺗ‪‬ﺘﹺﺒﻌ‪‬ﻮﺍ ﺍﻟ ‪‬‬ ‫ﺻﺮ‪‬ﺍﻃ‪‬ﻲ ‪‬ﻣ ‪‬‬ ‫ﻗﺎﻝ ﺗﻌﺎﱃ‪ :‬ﻭﹶﺃﻥﱠ ‪‬ﻫﺬﹶﺍ ‪‬‬
‫]ﺍﻷﻧﻌﺎﻡ‪.[١٥٣ :‬‬
‫ﻭﻻ ﺷﻚ ﰲ ﺃﻥ ﻣﻦ ﺃﻋﻈﻢ ﺃﺳﺒﺎﺏ ﺍﺧﺘﻼﻑ ﺍﻟﻘﻠﻮﺏ ﻭﺗﻔﺮﻕ ﺍﻟﺼﻔﻮﻑ ﻫﻮ ﺍﻻﳓﺮﺍﻑ ﺍﻟﻔﻜﺮﻱ ﻭﺍﳋﻼﻑ ﺍﻟﻌﻘﺪﻱ‪ ،‬ﻭﻣﺎ ﺗﻌﻴﺸﻪ‬
‫ﺍﻷﻣﺔ ﺍﻟﻴﻮﻡ ﺑﺴﺒﺐ ﺍﳓﺮﺍﻑ ﻓﻜﺮ ﺑﻌﺾ ﺃﺑﻨﺎﺀﻫﺎ ﻣﻦ ﺗﻜﻔﲑ‪ ،‬ﻭﺗﻔﺠﲑ‪ ،‬ﺍﺳﺘﺤﻼﻝ ﺍﻟﺪﻣﺎﺀ ﻭﺷﺪﺓ ﺍﺧﺘﻼﻑ‪ ،‬ﻳﺸﻲ ﲞﻄﻮﺭﺓ ﺍﻻﺧـﺘﻼﻑ‬
‫)‪(١‬‬
‫ﺑﺪﺍﻓﻊ ﻋﻘﺪﻱ ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﻋﻼﻗﺔ ﺍﳊﺴﺒﺔ ﺑﺎﻷﻣﻦ ﺍﻟﻔﻜﺮﻱ‪.‬‬
‫ﺇﻥ ﻋﻼﻗﺔ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ﺑﺎﻷﻣﻦ ﺍﻟﻔﻜﺮﻱ ﺗﺘﻀﺢ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ﰲ ﻛﻮﻥ‬
‫ﺍﻷﻣﺮ ﺑﺎﻷﻣﻦ ﺍﻟﻔﻜﺮﻱ ﺻﻮﺭﺓ ﻣﻦ ﺻﻮﺭ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ‪ ،‬ﻭﰲ ﻛﻮﻥ ﺇﻧﻜﺎﺭ ﺍﻟﻔﻜﺮ ﺍﳌﻨﺤﺮﻑ ﺻﻮﺭﺓ ﻣﻦ ﺻﻮﺭ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ‪.‬‬
‫ﻭﻫﺬﺍ ﺃﻣ ‪‬ﺮ ﻇﺎﻫﺮ‪ ،‬ﻻ ﳜﻔﻰ ﻋﻠﻰ ﻣﻦ ﻟﻪ ﻧﻈﺮ ﰲ ﺗﻄﺒﻴﻖ ﺷﻌﲑﺓ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ﲟﻔﻬﻮﻣﻬﺎ ﺍﻟﺸﺎﻣﻞ؛ ﻭﻋﻠﻴﻪ ﻓﺈ ﱠﻥ‬
‫ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﺍﻟﻔﻜﺮﻱ‪ ،‬ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ﺍﻟﻔﻜﺮﻱ‪ ،‬ﻻ ﳜﺮﺝ ﻋﻦ ﺩﻻﻻﺕ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨـﻬﻲ ﻋـﻦ‬
‫ﺍﳌﻨﻜﺮ‪ ،‬ﲜﻤﻴﻊ ﻣﺮﺍﺗﺒﻪ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﻗﻮﻝ ﺍﻟﻨﱯ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ » :-‬ﻣ ‪‬ﻦ ‪‬ﺭﺃﹶﻯ ‪‬ﻣ‪‬ﻨ ﹸﻜ ‪‬ﻢ ‪‬ﻣ‪‬ﻨ ﹶﻜﺮ‪‬ﺍ ﹶﻓ ﹾﻠﻴ‪ ‬ﻐﻴ‪ ‬ﺮﻩ‪ ‬ﹺﺑ‪‬ﻴ ‪‬ﺪ ‪‬ﻩ ﹶﻓﹺﺈ ﹾﻥ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫ﺴ‪‬ﺘ ‪‬ﻄ ‪‬ﻊ ﹶﻓﹺﺒﻠ‪‬ـﺴ‪‬ﺎﹺﻧ ‪‬ﻪ‬
‫ﺿ ‪‬ﻌﻒ‪ ‬ﺍ ِﻹﳝ‪‬ﺎ ‪‬ﻥ«‬
‫ﻚ ﹶﺃ ‪‬‬
‫ﺴ‪‬ﺘ ‪‬ﻄ ‪‬ﻊ ﹶﻓﹺﺒ ﹶﻘ ﹾﻠﹺﺒ ‪‬ﻪ ‪‬ﻭ ﹶﺫ‪‬ﻟ ‪‬‬
‫ﹶﻓﹺﺈ ﹾﻥ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫ﻭﻫﺬﻩ ﺍﳌﺮﺍﺗﺐ ﺟﺎﺀﺕ ﺿﻤﺎﻥ ﳉﻠﺐ ﺍﳋﲑ ﺍﻟﺬﻱ ﳜﺺ ﻭﻳﻌﻢ‪ ،‬ﻭﺩﺭﺀ ﺍﻟﺸﺮ ﺍﻟﺬﻱ ﻗﺪ ﺗﻌﻢ ﻋﺎﻗﺒﺘﻪ ﻭﺇﻥ ﻛﺎﻥ ﺧﺎﺻ‪‬ﺎ‪ ،‬ﻭﻫـﻮ ﺩﺍ ﹼﻝ‬
‫ﻋﻠﻰ ﻋﻈﻢ ﺃﺛﺮ ﻫﺬﻩ ﺍﻟﺸﻌﲑﺓ ﰲ ﲢﻘﻴﻖ ﺍﻷﻣﻦ ﻭﺍﻹﳝﺎﻥ ﻟﻠﻤﺠﺘﻤﻊ ﺭﲰﻴ‪‬ﻪ ﻭﺃﻫ‪‬ﻠﻴ‪‬ﻪ‪ ،‬ﻭﺣﻜﻮ ‪‬ﻣﻴ‪‬ﻪ ﻭﺷﻌﹺﺒﻴ‪‬ﻪ‪ ،‬ﻛﺎﻥ ﺍﻻﺣﺘﺴﺎﺏ ﻏﲑ ﻣﻘﺘـﺼ ﹴﺮ‬
‫ﻋﻠﻰ ﺻﺎﺣﺐ ﺍﻟﻮﻻﻳﺔ ﺍﻟﻌﺎﻣﺔ؛ ﺑﻞ ﻫﻮ ﻓﺮﺽ ﲜﻤﻴﻊ ﻣﺮﺍﺗﺒﻪ ﻋﻠﻰ ﺁﺣﺎﺩ ﺍﳌﺴﻠﻤﲔ ﺃﻳﻀ‪‬ﺎ‪ ،‬ﺇﺫﺍ ﺗﻮﻓﺮﺕ ﺷﺮﻭﻁ ﺍﻟﻘﻴﺎﻡ ﺑﻜﻞ ﻣﻨﻬﺎ ﻭﺍﻧﺘﻔـﺖ‬
‫ﻣﻮﺍﻧﻌﻬﺎ؛ ﳌﺎ ﻟﻪ ﻣﻦ ﺃﺛﺮ ﻋﻈﻴﻢ ﰲ ﲢﻘﻴﻖ ﺃﻣﻦ ﺍ‪‬ﺘﻤﻊ ﻣﻦ ﺍﳋﻠﻞ ﻭﺍﻟﺰﻟﻞ‪ ،‬ﰲ ﺍﻟﻔﻜﺮ ﻭﺍﻟﻌﻤﻞ‪ ،‬ﻭﻫﻮ ﺃﻣﺮ ﻻ ﻏﲎ ﻟﻠﻤﺠﺘﻤﻌﺎﺕ ﻋﻨﻪ ﺟﻠﺒ‪‬ـﺎ‬
‫)‪(٢‬‬
‫ﻟﻠﺨﲑ ﳍﺎ ﻭﺩﺭﺀًﺍ ﻟﻠﺸ ‪‬ﺮ ﻭﺍﳍﻼﻙ ﻋﻨﻬﺎ ‪.‬‬
‫ﺐ ﻭﺃﻣ ﹴﺮ ﺑﺎﻟﻔﻜﺮ ﺍﶈﻤـﻮﺩ‬
‫ﻭﲢﻘﻴﻖ ﺍﻷﻣﻦ ﺍﻟﻔﻜﺮﻱ ﻣﻦ ﺧﻼﻝ ﺷﻌﲑﺓ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ﻟﻪ ﺟﺎﻧﺒﺎﻥ‪ :‬ﺟﺎﻧﺐ ﺟﻠ ﹴ‬
‫ﺍﻵﻣﻦ‪ ،‬ﻳﺘﻤﺜﻞ ﰲ )ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ(؛ ﻭﺟﺎﻧﺐ ﺩﺭ ٍﺀ ﻭﺣﺴﻢ ﻟﻠﻔﻜﺮ ﺍﶈﺬﻭﺭ ﻏﲑ ﺍﻵﻣﻦ‪ ،‬ﻳﺘﻤﺜﱠﻞ ﰲ )ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ(؛ ﻓﻬـﻮ ﳛﻘـﻖ‬
‫)‪(٣‬‬
‫ﺍﻷﻣﻦ ﺍﻟﻔﻜﺮﻱ ﺑﺎﳍﺪﺍﻳﺔ ﻟﻠﻤﺤﻤﻮﺩ ﻣﻦ ﺍﻟﻔﻜﺮ‪ ،‬ﻭﺍﻟﻮﻗﺎﻳﺔ ﻣﻦ ﺍﳌﺬﻣﻮﻡ‪ ،‬ﻣﻊ ﻣﻌﺎﳉﺔ ﻣﺎ ﻳﻘﻊ ﳑﺎ ﻳﺘﻄﻠﺐ ﺍﳌﻌﺎﳉﺔ ‪.‬‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺍﻷﻣﻦ ﺍﻟﻔﻜﺮﻱ‪ ،‬ﻣﻔﻬﻮﻣﻪ‪ ،‬ﺿﺮﻭﺭﺗﻪ‪ ،‬ﳎﺎﻻﺗﻪ‪ ،‬ﺩ‪ .‬ﺇﺑﺮﺍﻫﻴﻢ ﻋﺒﺪ ﺍﷲ ﺍﻟﺰﻫﺮﺍﱐ‪.‬‬
‫ﺍﻧﻈﺮ‪ :‬ﻣﻮﻗﻊ ﺍﻟﺴﻜﻴﻨﺔ ‪http://www.assakina.com/news/news‬‬ ‫)‪(٢‬‬
‫ﺍﻧﻈﺮ‪ :‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪.‬‬ ‫)‪(٣‬‬

‫‪١٤‬‬
 ‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ‪:‬‬
‫ﺍﳊﺴﺒﺔ ﰲ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﻭﺃﺛﺮﻫﺎ ﰲ ﻭﻗﺎﻳﺔ ﺍ‪‬ﺘﻤﻊ ﻣﻦ ﺍﻻﳓﺮﺍﻑ ﺍﻟﻔﻜﺮﻱ‬
‫ﺍﻭﻻ‪ :‬ﺍﳊﺴﺒﺔ ﰲ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ‪.‬‬
‫ﻟﻘﺪ ﺟﺎﺀﺕ ﺍﻟﺴﻨ‪‬ﺔ ﺍﻟﻨﺒﻮﻳﺔ ﻣﺒﻴﻨ ﹰﺔ ﺃﳘﻴﺔ ﻫﺬﻩ ﺍﻟﺸﻌﲑﺓ ﰲ ﲢﻘﻴﻖ ﺍﻷﻣﻦ ﻭﻭﻗﺎﻳﺔ ﺍ‪‬ﺘﻤﻊ ﻣﻦ ﺍﻻﳓﺮﺍﻑ ﺍﻟﻔﻜﺮﻱ ﲜﻤﻴـﻊ ﺻـﻮﺭﻩ‪،‬‬
‫ﻭﻣﺆﻛﺪﺓ ﺧﻄﻮﺭﺓ ﺍﻟﻐﻔﻠﺔ ﻋﻦ ﺍﳌﻨﺤﺮﻓﲔ ﻓﻜﺮ‪‬ﺍ ﺃﻭ ﺗﺼﺮﻓﹰﺎ‪ ،‬ﺍﻟﻌﺎﺑﺜﲔ ﺑﺄﻣﻦ ﺍ‪‬ﺘﻤﻊ ﻣﻦ ﺧﻼﻝ ﺍﻟﻌﺒﺚ ﲝﺪﻭﺩ ﺍﷲ ﻭﺃﺣﻜﺎﻣﻪ‪ ،‬ﻣﻬﻤﺎ ﻛﺎﻧﺖ‬
‫ﺩﻋﺎﻭﺍﻫﻢ ﰲ ﲢﻘﻴﻖ ﻣﺼﺎﱀ ﺃﻧﺎﻧﻴﺔ‪ ،‬ﻻ ﺗﺮﻗﻰ ﺇﱃ ﺩﺭﺟﺔ ﺍﻟﻮﻋﻲ ﺍﻟﻔﻜﺮﻱ ﺍﻟﻨﺎﺿﺞ‪ ،‬ﻭﻻ ﺍﳊﻜﻤﺔ ﺍﻟﻌﻘﻠﻴﺔ ﺍﳌﺄﻣﻮﻟﺔ؛ ﳑﺎ ﻳﺆﺩﻱ ﺇﱃ ﻫـﻼﻙ‬
‫ﺍ‪‬ﺘﻤﻊ ﻛﻠﱢﻪ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻳﺘﻄﻠﺐ ﲢﻘﻴﻖ ﺍﻷﻣﻦ ﻣﻦ ﺧﻼﻝ ﺍﻟﻘﻴﺎﻡ ﻋﻠﻰ ﺗﻠﻚ ﺍﳊﺪﻭﺩ ﻭﺍﻷﺣﻜﺎﻡ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺑﻴ‪‬ﻨﻪ ﺭﺳﻮﻝ ﺍﷲ ‪-‬ﺻﻠﱠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﱠﻢ‪ -‬ﺑﻴﺎﻧ‪‬ﺎ ﺑﺪﻳﻌ‪‬ﺎ‪ ،‬ﻓﻌﻦ ﺣ‪ ‬ﹶﺬ‪‬ﻳ ﹶﻔ ﹶﺔ ﺑﻦ ﺍﹾﻟ‪‬ﻴﻤ‪‬ﺎ ‪‬ﻥ ‪-‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ -‬ﻋﻦ ﺍﻟﻨﱯ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻗﺎﻝ‪ »:‬ﻭ‪‬ﺍﱠﻟﺬ‪‬ﻱ ‪‬ﻧ ﹾﻔﺴِﻲ ﺑﻴﺪﻩ ﹶﻟﺘ‪‬ـ ﹾﺄ ‪‬ﻣ ‪‬ﺮ ﱠﻥ‬
‫)‪(١‬‬
‫ﺏ ﹶﻟ ﹸﻜ ‪‬ﻢ« ‪ .‬ﻭﻓﻴﻪ ﺩﻻﻟﺔ ﻋﻠﻰ‬
‫ﺴ‪‬ﺘﺠ‪‬ﺎ ‪‬‬
‫ﺚ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ‪‬ﻋﻘﹶﺎﺑ‪‬ﺎ ﻣﻨﻪ ﹸﺛﻢ‪ ‬ﺗ ‪‬ﺪﻋ‪‬ﻮ‪‬ﻧ ‪‬ﻪ ﻓﻼ ‪‬ﻳ ‪‬‬
‫ﻑ ‪‬ﻭﹶﻟ‪‬ﺘ‪‬ﻨ ‪‬ﻬﻮ‪‬ﻥﱠ ﻋﻦ ﺍﹾﻟﻤ‪‬ﻨ ﹶﻜ ﹺﺮ ﺃﻭ ﹶﻟﻴ‪‬ﻮ ‪‬ﺷ ﹶﻜ ‪‬ﻦ ﺍﷲ ﹶﺃ ﹾﻥ ‪‬ﻳ‪‬ﺒ ‪‬ﻌ ﹶ‬
‫ﺑﹺﺎﹾﻟ ‪‬ﻤ ‪‬ﻌﺮ‪‬ﻭ ‪‬‬
‫ﺃﻧﻪ ﺑﺘﺮﻙ ﻧﻈﺎﻡ ﺍﳊﺴﺒﺔ ﺗﻌﻢ ﺍﻟﻔﻮﺿﻰ ﻭﺗﻘﻮﻯ ﺷﻮﻛﺔ ﺍﳌﻔﺴﺪﻳﻦ ﺍﻟﺪﺍﻋﲔ ﺇﱃ ﺍﳌﻨﻜﺮ ﺣﱴ ﺃﻥ ﺧﻴﺎﺭ ﺍﻷﻣﺔ ﻟﻴﺪﻋﻮﻥ ﻓﻼ ﻳﺴﺘﺠﺎﺏ ﳍﻢ ‪.‬‬
‫ﻯ‪-‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ -‬ﻗﹶﺎ ﹶﻝ ‪‬ﺳ ‪‬ﻤ ‪‬ﻌﺖ‪ ‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﻠﱠ ‪‬ﻪ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻳﻘﹸﻮ ﹸﻝ ‪» :‬ﻣﻦ ‪‬ﺭﺃﹶﻯ ‪‬ﻣ‪‬ﻨ ﹸﻜ ‪‬ﻢ ‪‬ﻣ‪‬ﻨﻜﹶـﺮ‪‬ﺍ‬
‫ﺨ ‪‬ﺪ ﹺﺭ ‪‬‬
‫ﻭ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑﹺﻰ ‪‬ﺳﻌ‪‬ﻴ ‪‬ﺪ ﺍﹾﻟ ‪‬‬
‫)‪(٢‬‬
‫‪.‬‬ ‫ﺿ ‪‬ﻌﻒ‪ ‬ﺍﹾﻟﹺﺈﳝ‪‬ﺎ ‪‬ﻥ«‬
‫ﻚ ﹶﺃ ‪‬‬
‫ﺴ‪‬ﺘ ‪‬ﻄ ‪‬ﻊ ﹶﻓﹺﺒ ﹶﻘ ﹾﻠﹺﺒ ‪‬ﻪ ‪‬ﻭ ﹶﺫ‪‬ﻟ ‪‬‬
‫ﺴ‪‬ﺘ ‪‬ﻄ ‪‬ﻊ ﹶﻓﹺﺒ‪‬ﻠﺴ‪‬ﺎﹺﻧ ‪‬ﻪ ﹶﻓﹺﺈ ﹾﻥ ﱂ ‪‬ﻳ ‪‬‬
‫ﹶﻓ ﹾﻠﻴ‪ ‬ﻐﻴ‪ ‬ﺮﻩ‪ ‬ﺑﻴﺪﻩ ﹶﻓﹺﺈ ﹾﻥ ﱂ ‪‬ﻳ ‪‬‬
‫ﻭﰲ ﺍﳊﺪﻳﺚ ﺑﻴﺎﻥ ﻣﺮﺍﺣﻞ ﺍﻻﺣﺘﺴﺎﺏ‪ :‬ﺍﻻﺣﺘﺴﺎﺏ ﺑﺎﻟﻴﺪ‪ ،‬ﰒ ﺍﻻﺣﺘﺴﺎﺏ ﺑﺎﻟﻠﺴﺎﻥ‪ ،‬ﰒ ﺍﻻﺣﺘﺴﺎﺏ ﺑﺎﻟﻘﻠﺐ‪ ،‬ﻭﻫـﻲ ﺃﺩﱏ ﻣﺮﺍﺗـﺐ‬
‫ﺍﻻﺣﺘﺴﺎﺏ‪ ،‬ﻭﻻﳚﻮﺯ ﻷﻱ ﻣﺴﻠﻢ ﺃﻥ ﻳﻘﻞ ﺍﺣﺘﺴﺎﺑﻪ ﻋﻨﻬﺎ ﻣﻬﻤﺎ ﻛﺎﻥ ﺍﻷﻣﺮ؛ ﻷﻥ ﻣﺮﺑﻂ ﺍﻻﺣﺘﺴﺎﺏ ﻫﻨﺎ ﻫﻮ ﺍﻟﻘﻠﺐ ﺍﻟﺬﻱ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﺣﺪ‬
‫)‪(٣‬‬
‫ﻣﻬﻤﺎ ﻛﺎﻥ ﺃﻥ ﻳﺴﻴﻄﺮ ﻋﻠﻴﻪ ﺃﻭ ﻳﺘﺤﻜﻢ ﻓﻴﻪ ﺇ ﹼﻻ ﺍﷲ‪-‬ﻋﺰﻭﺟﻞ‪ ، -‬ﻭﻣﻦ ﱂ ﳛﺘﺴﺐ ‪‬ﺬﻩ ﺍﻟﺪﺭﺟﺔ ﺩﻝ ﺫﻟﻚ ﻋﻠﻰ ﺫﻫﺎﺏ ﺍﻹﳝﺎﻥ ﻣﻦ ﻗﻠﺒﻪ ‪.‬‬
‫ﻭﻋﻦ ﺍﻟﻨﻌﻤﺎﻥ ﺑﻦ ﺑﺸﲑ ‪-‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ -‬ﻋﻦ ﺍﻟﻨﱯ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻗﺎﻝ ‪ »:‬ﻗﺎﻝ ‪‬ﻣﹶﺜﻞﹸ ﺍﹾﻟﻘﹶﺎ‪‬ﺋ ﹺﻢ ﻋﻠﻰ ‪‬ﺣﺪ‪‬ﻭ ‪‬ﺩ ﺍﷲ ﻭ‪‬ﺍﹾﻟﻮ‪‬ﺍﻗ‪‬ـ ﹺﻊ‬
‫ﺏ ‪‬ﺑ ‪‬ﻌﻀ‪‬ﻬ‪ ‬ﻢ ﹶﺃ ‪‬ﻋﻠﹶﺎﻫ‪‬ﺎ ‪‬ﻭ‪‬ﺑ ‪‬ﻌﻀ‪‬ﻬ‪ ‬ﻢ ﹶﺃ ‪‬ﺳ ﹶﻔﹶﻠﻬ‪‬ﺎ ﹶﻓﻜﹶﺎ ﹶﻥ ﺍﱠﻟﺬ‪‬ﻳ ‪‬ﻦ ﰲ ﹶﺃ ‪‬ﺳ ﹶﻔ‪‬ﻠﻬ‪‬ﺎ ﺇﺫﺍ ﺍ ‪‬ﺳ‪‬ﺘ ﹶﻘﻮ‪‬ﺍ ﻣﻦ ﺍﹾﻟﻤ‪‬ﺎ ِﺀ ﻣ‪‬ـﺮ‪‬ﻭﺍ‬
‫ﻓﻴﻬﺎ ﹶﻛ ‪‬ﻤﹶﺜ ﹺﻞ ﹶﻗ ‪‬ﻮ ﹴﻡ ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﻬﻤ‪‬ﻮﺍ ﻋﻠﻰ ‪‬ﺳﻔ‪‬ﻴ‪‬ﻨ ‪‬ﺔ ﹶﻓﹶﺄﺻ‪‬ﺎ ‪‬‬
‫ﻋﻠﻰ ﻣﻦ ﹶﻓ ‪‬ﻮﹶﻗ ‪‬ﻬ ‪‬ﻢ ﹶﻓﻘﹶﺎﻟﹸﻮﺍ ﻟﻮ ﹶﺃﻧ‪‬ﺎ ‪‬ﺧ ‪‬ﺮ ﹾﻗﻨ‪‬ﺎ ﰲ ‪‬ﻧﺼ‪‬ﻴﹺﺒﻨ‪‬ﺎ ‪‬ﺧ ‪‬ﺮﻗﹰﺎ ﻭﱂ ﻧ‪ ‬ﺆ ‪‬ﺫ ﻣﻦ ﹶﻓ ‪‬ﻮﹶﻗﻨ‪‬ﺎ ﹶﻓﹺﺈ ﹾﻥ ‪‬ﻳ‪‬ﺘ ‪‬ﺮﻛﹸﻮ ‪‬ﻫ ‪‬ﻢ ﻭﻣﺎ ﹶﺃﺭ‪‬ﺍﺩ‪‬ﻭﺍ ‪‬ﻫﹶﻠﻜﹸﻮﺍ ﲨﻴﻌﺎ ‪‬ﻭﹺﺇ ﹾﻥ ﹶﺃ ‪‬ﺧﺬﹸﻭﺍ ﻋﻠـﻰ‬
‫)‪(٤‬‬
‫ﺠﻮ‪‬ﺍ ﲨﻴﻌﺎ« ‪.‬‬
‫ﺠﻮ‪‬ﺍ ‪‬ﻭ‪‬ﻧ ‪‬‬
‫ﹶﺃ‪‬ﻳﺪ‪‬ﻳ ﹺﻬ ‪‬ﻢ ‪‬ﻧ ‪‬‬
‫ﻭﻳﻘﻮﻝ ﺍﻹﻣﺎﻡ ﺍﻟﻐﺰﺍﱄ ‪-‬ﺭﲪﻪ ﺍﷲ‪ ":-‬ﺃﻥ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ﻫﻮ ﺍﻟﻘﻄﺐ ﺍﻷﻋﻈﻢ ﰲ ﺍﻟﺪﻳﻦ ﻭﻫﻲ ﺍﳌﻬﻤﺔ ﺍﻟـﱵ‬
‫ﺍﺑﺘﻌﺚ ﺍﷲ ﻓﻴﻬﺎ ﺍﻟﻨﺒﻴﲔ ﺃﲨﻌﲔ ﻭﻟﻮ ﻃﻮﻱ ﺑﺴﺎﻃﻪ ﻭﺃﳘﻞ ﻋﻤﻠﻪ ﻭﻋﻠﻤﻪ ﻟﺘﻌﻄﻠﺖ ﺍﻟﻨﺒﻮﺓ ﻭﺍﺿﻤﺤﻠﺖ ﺍﻟﺪﻳﺎﻧﺔ ﻭﻋﻤﺖ ﺍﻟﻔﺘﺮﺓ ﻭﻓـﺸﺖ‬
‫)‪(٥‬‬
‫ﺍﻟﻀﻼﻟﺔ ﻭﺷﺎﻋﺖ ﺍﳉﻬﺎﻟﺔ ﻭﺍﻧﺘﺸﺮ ﺍﻟﻔﺴﺎﺩ ﻭﺍﺗﺴﻊ ﺍﳋﺮﻕ ﻭﺧﺮﺑﺖ ﺍﻟﺒﻼﺩ ﻭﻫﻠﻚ ﺍﻟﻌﺒﺎﺩ" ‪.‬‬

‫ﻑ ﻭ‪‬ﺍﻟ‪‬ﻨ ‪‬ﻬ ﹺﻲ ﻋﻦ ﺍﹾﻟ ‪‬ﻤ‪‬ﻨ ﹶﻜ ﹺﺮ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗـﻢ )‪ .(٢١٦٩‬ﻗـﺎﻝ‬

‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ﰲ ﺳﻨﻨﻪ )‪ -(٤٦٨/٤‬ﻛﺘ‪‬ﺎﺏ ﺍﻟﻔﱳ‪ -‬ﺑ‪‬ﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﹾﻟﹶﺄ ‪‬ﻣ ﹺﺮ ﺑﹺﺎﹾﻟ ‪‬ﻤ ‪‬ﻌﺮ‪‬ﻭ ‪‬‬
‫ﺴ ‪‬ﻦ‪.‬‬
‫ﺚ ‪‬ﺣ ‪‬‬
‫ﺃﺑﻮﻋ‪‬ﻴﺴ‪‬ﻰ ﻫﺬﺍ ‪‬ﺣﺪ‪‬ﻳ ﹲ‬
‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ )‪ - (٦٩/١‬ﻛﺘ‪‬ﺎﺏ ﺍﻹﳝﺎﻥ‪-‬ﺑ‪‬ﺎﺏ ‪‬ﺑﻴ‪‬ﺎ ‪‬ﻥ ﹶﻛ ‪‬ﻮ ‪‬ﻥ ﺍﻟ‪‬ﻨ ‪‬ﻬ ﹺﻲ ﻋﻦ ﺍﹾﻟﻤ‪‬ﻨ ﹶﻜ ﹺﺮ ﻣﻦ ﺍﹾﻟﹺﺈﳝ‪‬ﺎ ‪‬ﻥ ‪‬ﻭﹶﺃﻥﱠ ﺍﹾﻟﹺﺈﳝ‪‬ﺎ ﹶﻥ ‪‬ﻳﺰﹺﻳـﺪ‪ ‬ﻭﻳ‪‬ـ‪‬ﻨ ﹸﻘ ‪‬‬
‫ﺺ ‪‬ﻭﹶﺃﻥﱠ ﺍﻟﹾـﹶﺄ ‪‬ﻣ ‪‬ﺮ‬
‫ﻑ ﻭ‪‬ﺍﻟ‪‬ﻨ ‪‬ﻬ ‪‬ﻲ ﻋﻦ ﺍﹾﻟﻤ‪‬ﻨ ﹶﻜ ﹺﺮ ﻭ‪‬ﺍ ﹺﺟﺒ‪‬ﺎ ‪‬ﻥ‪ ،-‬ﺣﺪﻳﺚ ﺭﻗﻢ)‪. (٤٩‬‬
‫ﺑﹺﺎﹾﻟ ‪‬ﻤ ‪‬ﻌﺮ‪‬ﻭ ‪‬‬
‫ﺍﻻﺣﺘﺴﺎﺏ ﻭﺻﻔﺎﺕ ﺍﶈﺘﺴﺒﲔ ﻟﻌﺒﺪﺍﷲ ﺍﳌﻄﻮﻉ ) ﺹ ‪.( ٣٤‬‬ ‫)‪(١‬‬
‫ﺴ ‪‬ﻤ ‪‬ﺔ ﻭ‪‬ﺍﻟ‪‬ﺎ ‪‬ﺳ‪‬ﺘﻬ‪‬ﺎ ﹺﻡ ﻓﻴﻪ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ)‪.(٢٣٦١‬‬
‫ﺸ ﹺﺮ ﹶﻛ ‪‬ﺔ‪ -‬ﺑ‪‬ﺎﺏ ﻫﻞ ﻳ‪ ‬ﹾﻘ ‪‬ﺮﻉ‪ ‬ﰲ ﺍﹾﻟ ‪‬ﻘ ‪‬‬
‫)‪ (٤‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ )‪ -(٨٨٢/٢‬ﻛﺘ‪‬ﺎﺏ ﺍﻟ ‪‬‬
‫)‪ (٥‬ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ )‪.(٣٠٦/٢‬‬

‫‪١٥‬‬
 ‫ﻭﺫﻛﺮ ﺍﻟﻔﻘﻬﺎﺀ ﻋﻠﻰ ﺃﻥ ﺇﻗﺎﻣﺔ ﻧﻈﺎﻡ ﺍﳊﺴﺒﺔ ﻓﺮﺽ ﻛﻔﺎﻳﺔ ﺇﺫﺍ ﻗﺎﻡ ﺑﻪ ﻣﻦ ﻳﻜﻔﻲ ﺳﻘﻂ ﻋﻦ ﺍﻟﺒﺎﻗﲔ ﻭﺇﻥ ﱂ ﻳﻘـﻢ ﺑـﻪ ﺃﺣـﺪ ﺃﰒ‬
‫ﻑ ‪‬ﻭ‪‬ﻳ‪‬ﻨﻬ‪‬ـ ‪‬ﻮ ﹶﻥ ﻋ‪‬ـ ﹺﻦ ﺍﹾﻟ ‪‬ﻤ‪‬ﻨﻜﹶـ ﹺﺮ‬
‫ﺨ‪‬ﻴ ﹺﺮ ‪‬ﻭ‪‬ﻳ ﹾﺄ ‪‬ﻣﺮ‪‬ﻭ ﹶﻥ ﺑﹺﺎﹾﻟ ‪‬ﻤ ‪‬ﻌﺮ‪‬ﻭ ‪‬‬
‫ﺍﻟﻘﺎﺩﺭﻭﻥ ﲨﻴﻌﹰﺎ ﻭﻗﺪ ﺍﺳﺘﺪﻟﻮﺍ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ‪  :‬ﻭﹾﻟ‪‬ﺘ ﹸﻜ ‪‬ﻦ ‪‬ﻣ‪‬ﻨ ﹸﻜ ‪‬ﻢ ﹸﺃ ‪‬ﻣ ﹲﺔ ‪‬ﻳ ‪‬ﺪﻋ‪‬ﻮ ﹶﻥ ﹺﺇﻟﹶﻰ ﺍﹾﻟ ‪‬‬
‫ﻚ ‪‬ﻫ ‪‬ﻢ ﺍﹾﻟ ‪‬ﻤ ﹾﻔ‪‬ﻠﺤ‪‬ﻮ ﹶﻥ‪ ] ‬ﺁﻝ ﻋﻤﺮﺍﻥ‪.[١٠٤:،‬‬
‫‪‬ﻭﺃﹸﻭﹶﻟ‪‬ﺌ ‪‬‬
‫ﻭﺇﻥ ﺍﻟﺸﺎﺭﻉ ﺍﻟﻜﺮﱘ ﱂ ﻳﻘﻞ ﻛﻮﻧﻮﺍ ﻛﻠﻜﻢ ﺁﻣﺮﻳﻦ ﺑﺎﳌﻌﺮﻭﻑ ﺑﻞ ﻗﺎﻝ‪  :‬ﻭﹾﻟ‪‬ﺘ ﹸﻜ ‪‬ﻦ ‪‬ﻣ‪‬ﻨ ﹸﻜ ‪‬ﻢ ‪‬ﺇﺫﺍ ﻗﺎﻡ ﺑﻪ ﺃﺣﺪ ﺃﻭ ﲨﺎﻋﺔﳑﻦ ﲢـﺼﻞ‬
‫‪‬ﻢ ﺍﻟﻜﻔﺎﻳﺔ ﺳﻘﻂ ﺍﳊﺮﺝ ﻋﻦ ﺍﻵﺧﺮﻳﻦ ‪.‬‬
‫ﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪-‬ﺭﲪﻪ ﺍﷲ‪ " :-‬ﻭﻛﺬﻟﻚ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ﻻ ﳚﺐ ﻋﻠﻰ ﻛﻞ ﺃﺣﺪ ﺑﻌﻴﻨﻪ ﺑﻞ ﻫﻮ‬
‫)‪(١‬‬
‫ﻋﻠﻰ ﺍﻟﻜﻔﺎﻳﺔ ﻛﻤﺎ ﺩﻝ ﻋﻠﻴﻪ ﺍﻟﻘﺮﺁﻥ "‬ ‫‪.‬‬
‫ﻭﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪-‬ﺭﲪﻪ ﺍﷲ‪ " :-‬ﻭﻳﺼﲑ ﻓﺮﺽ ﻋﲔ ﻋﻠﻰ ﺍﻟﻘﺎﺩﺭ ﺍﻟﺬﻱ ﱂ ﻳﻘﻢ ﺑﻪ ﻏﲑﻩ ﻭﺍﻟﻘﺪﺭﺓ‪ :‬ﺍﻟﺴﻠﻄﺎﻥ ﻭﺍﻟﻮﻻﻳﺔ‬
‫ﻓﺬﻭﻭﺍ ﺍﻟﺴﻠﻄﺎﻥ ﺃﻗﺪﺭ ﻣﻦ ﻏﲑﻫﻢ ﻭﻋﻠﻴﻬﻢ ﻣﻦ ﺍﻟﻮﺟﻮﺏ ﻣﺎ ﻟﻴﺲ ﻋﻠﻰ ﻏﲑﻫﻢ ﻓﻤﻨﺎﻁ ﺍﻟﻮﺟﻮﺏ ﺍﻟﻘﺪﺭﺓ ﻓﻴﺠﺐ ﻋﻠﻰ ﻛـﻞ ﺇﻧـﺴﺎﻥ‬
‫)‪(٢‬‬
‫ﲝﺴﺐ ﻗﺪﺭﺗﻪ" ‪.‬‬
‫ﻓﻠﻼﺣﺘﺴﺎﺏ ﺿﻮﺍﺑﻂ ﻣﺘﻌﺪﺩ‪‬ﺓ‪ ،‬ﻻ ﳚﻮﺯ ﲡﺎﻭﺯﻫﺎ ﺷﺮﻋﺎﹰ‪ ،‬ﺣﱴ ﻻ ﻳﻜﻮﻥ ﺍﶈﺘﺴﺐ ﺳﺒﺒﹰﺎ ﰲ ﺗﻌﻄﻴﻞ ﺍﳌﺼﺎﱀ‪ ،‬ﻓﻴـﻀﺮ ﺑﺎﺣﺘـﺴﺎﺑﻪ‬
‫ﺃﻛﺜﺮ ﳑﺎ ﻳﻨﻔﻊ ‪.‬‬
‫ﻭﻻ ﳚﻮﺯ ﻟﻠﻔﺮﺩ ﺍﳌﺘﻄﻮﻉ ﺍﻟﺘﺼﺪﻱ ﻟﻠﻤﻨﻊ ﺑﺎﻟﻔﻌﻞ ﺇﺫﺍ ﻛﺎﻥ ﺃﻓﺮﺍﺩ ﺍﻟﺴﻠﻄﺔ ﺍﳌﻮﻛﻮﻝ ﺇﻟﻴﻬﺎ ﻣﻨﻊ ﺍﳌﻨﻜـﺮ ﻣﻮﺟـﻮﺩﻳﻦ ﺑﺎﳌﻜـﺎﻥ‬
‫ﻭﻗﺎﺩﺭﻳﻦ ﻋﻠﻰ ﺍﳌﻨﻊ ﻣﺎﱂ ﻳﻄﻠﺐ ﻫﺆﻻﺀ ﺍﻷﻓﺮﺍﺩ ) ﺍﻟﺮﲰﻴﲔ ( ﺇﱃ ﺫﺍﻙ ﺍﻟﺸﺨﺺ ﻣﺴﺎﻋﺪ‪‬ﻢ ﰲ ﻣﻨﻊ ﺍﳌﻨﻜﺮ‪ ،‬ﻭﰲ ﻫﺬﻩ ﺍﳊﺎﻟـﺔ ﻳـﺼﺒﺢ‬
‫ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ﻓﺮﺽ ﻋﲔ ﻋﻠﻰ ﺫﺍﻙ ﺍﻟﺸﺨﺺ ﺍﻟﺬﻱ ﻃﻠﺒﺖ ﻣﻨﻪ ﺍﳌﺴﺎﻋﺪﺓ ﻭﳚﺐ ﻋﻠﻴﻪ ﺗﻘﺪﳝﻬﺎ ‪.‬‬
‫ﻭﻟﻮﱄ ﺍﻷﻣﺮ ﺑﺎﻋﺘﺒﺎﺭﻩ ﻧﺎﺋﺒﹰﺎ ﻋﻦ ﺍ‪‬ﺘﻤﻊ ﺃﻥ ﳜﺼﺺ ﺟﻬﺎﺯﹰﺍ ﻳﻘﻮﻡ ﻋﻠﻰ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜـﺮ ﺃﻭ ﺃﻥ ﳜـﺼﺺ‬
‫ﺟﻬﺎﺯﹰﺍ ﻳﻘﻮﻡ ﻋﻠﻰ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺣﺪﻩ ﺃﻭ ﻳﻘﻮﻡ ﻋﻠﻰ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ﻭﺣﺪﻩ ﻣﻊ ﺗﺮﻙ ﺍﻟﺸﻄﺮ ﺍﻵﺧـﺮ ﻟﻸﻓـﺮﺍﺩ ﻭﺍﳉﻤﺎﻋـﺎﺕ‬
‫ﻭﺍﳉﻤﻌﻴﺎﺕ‪ ،‬ﻭﲣﺼﻴﺺ ﺟﻬﺎﺯ ﺃﻭ ﻓﺮﺩ ﺃﻭ ﻫﻴﺌﺔ ﻟﻠﻘﻴﺎﻡ ﺑﺎﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ﻻ ﳝﻨﻊ ﺍﻷﻓﺮﺍﺩ ﻣﻦ ﻣﺒﺎﺷﺮﺓ ﻫﺬﺍ ﰲ ﺣﺪﻭﺩ‬
‫ﻣﺎﰎ ﺇﻳﻀﺎﺣﻪ ﺁﻧﻔﹰﺎ ‪.‬‬
‫ﻭﻋﻠﻴﻪ ﻓﺈﻥ ﺗﻮﻋﻴﺔ ﺍﻟﻨﺎﺱ ﺑﻮﺍﺟﺐ ﺍﳊﺴﺒﺔ ﻭﲪﻠﻬﻢ ﻋﻠﻰ ﺍﻟﻘﻴﺎﻡ ﺑﻪ ﻭﺗﻨﻔﻴﺬﻩ ﻣﻦ ﺷﺄﻧﻪ ﺃﻥ ﻳﺴﺘﻨﻬﺾ ﺍﳍﻤﻢ ﻭﻳﻘﻮﻱ ﻓﻴﻬﻢ ﺑﺎﻋﺚ‬
‫ﺍﳌﻘﺎﻭﻣﺔ ﻭﺍﻟﻜﻔﺎﺡ ﻭﻣﻌﺎﻭﻧﺔ ﺍﻟﻘﺎﺋﻤﲔ ﻋﻠﻰ ﺣﻔﻆ ﺍﻷﻣﻦ ﻭﻣﻜﺎﻓﺤﺔ ﺍﳉﺮﳝﺔ ﲜﻤﻴﻊ ﺃﻧﻮﺍﻋﻬﺎ‪ ،‬ﻭﻣﻨﻬﺎ ﺟﺮﺍﺋﻢ ﺍﻟﺘﻔﺠﲑ ﻭﺍﻟﺘﻜﻔﲑ ﻭﻣﺎ ﻳﺘﺮﺗﺐ‬
‫ﻋﻠﻴﻬﺎ ﻭﰲ ﲨﻴﻊ ﺍﳌﻮﺍﻗﻊ ﻭﺗﻮﻓﲑ ﻣﻨﺎﻋﺔ ﺫﺍﺗﻴﺔ ﻟﻠﻤﺠﺘﻤﻊ ﺗﻼﺣﻖ ﺍﳌﻘﺒﻠﲔ ﻋﻠﻰ ﺍﻹﺟﺮﺍﻡ ﳌﻨﻌﻬﻢ ﻣﻦ ﺗﻨﻔﻴﺬ ﻋﺰﻣﻬﻢ ﻛﻤﺎ ‪‬ﺎﺟﻢ ﺍﻟﻜﺮﻳـﺎﺕ‬
‫)‪(٣‬‬
‫ﺍﻟﺒﻴﻀﺎﺀ ﺍﳌﻨﺘﺸﺮﺓ ﰲ ﲨﻴﻊ ﺃﺟﺰﺍﺀ ﺍﳉﺴﻢ ﺍﻟﻔﲑﻭﺳﺎﺕ ﺍﻟﻐﺎﺯﻳﺔ ‪.‬‬
‫ﻓﺎ‪‬ﺘﻤﻊ ﺍﳊﻀﺎﺭﻱ ﲝﺎﺟﺔ ﻣﺎﺳﺔ ﺇﱃ ﺃﻧﻈﻤﺔ ﺇﺻﻼﺣﻴﺔ ﰲ ﻛﺎﻓﺔ ﳎﺎﻻﺗﻪ‪ ،‬ﻭﻋﻠﻰ ﺭﺃﺱ ﻫﺬﻩ ﺍﻷﻧﻈﻤﺔ ﺍﻟﻨﻈﺎﻡ ﺍﳋـﺎﺹ ﺑﺮﻋﺎﻳـﺔ ﺍﻵﺩﺍﺏ‬
‫ﻭﺍﻷﺧﻼﻕ ‪.‬‬
‫ﻭﻻ ﳜﻠﻮ ﳎﺘﻤﻊ ﻣﻦ ﺍ‪‬ﺘﻤﻌﺎﺕ ﻣﻦ ﺃﻧﻈﻤﺔ ﺃﻣﻨﻴﺔ ﲢﻤﻴﻪ ﻣﻦ ﺍﻷﺧﻄﺎﺭ‪ ،‬ﻛﺬﻟﻚ ﺍﻷﻧﻈﻤﺔ ﺍﻟﺮﻗﺎﺑﻴﺔ ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﲡﺎﺭﻳﺔ ﺃﻭ ﺇﺩﺍﺭﻳﺔ ﺃﻭ‬
‫ﺃﺧﻼﻗﻴﺔ ‪.‬‬
‫ﻭﻣﻦ ﺃﻫﻢ ﺍﳌﻤﻴﺰﺍﺕ ﻟﻠﻤﺠﺘﻤﻌﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ‪ -‬ﻭﺧﺎﺻﺔ ﳎﺘﻤﻌﻨﺎ ﻭﷲ ﺍﳊﻤﺪ ‪ -‬ﻭﺟﻮﺩ ﻧﻈﺎﻡ ﺍﳊﺴﺒﺔ ﻭﺇﻗﺎﻣﺔ ﻓﺮﻳﻀﺔ ﺍﻻﺣﺘﺴﺎﺏ‪،‬‬
‫ﻭﺭﻋﺎﻳﺔ ﺍﻟﺪﻭﻟﺔ ﺍﻹﺳﻼﻣﻴﺔ ﳍﺬﺍ ﺍﻟﻨﻈﺎﻡ ﺍﳊﺴﺎﺱ ‪.‬‬

‫)‪ (١‬ﻛﺘﺐ ﻭﺭﺳﺎﺋﻞ ﻭﻓﺘﺎﻭﻯ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﰲ ﺍﻟﺘﻔﺴﲑ )‪.(٣٩٠/١٥‬‬

‫)‪ (٢‬ﺍﻟﻄﺮﻕ ﺍﳊﻜﻤﻴﺔ )ﺹ‪.(٣٤٥‬‬
‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﺸﺮﻳﻌﺔ ﰲ ﺍﻟﻮﻗﺎﻳﺔ ﻣﻦ ﺍﳉﺮﳝﺔ‪ ،‬ﻷﰊ ﺳﺎﻕ )ﺹ ‪. (٢٩‬‬

‫‪١٦‬‬
 ‫ﻭﻟﻮ ﺫﻫﺒﻨﺎ ﻧﻌﺪﺩ ﺍﻟﻔﻮﺍﺋﺪ ﻭﺍﳌﻤﻴﺰﺍﺕ ﻭﺍﻟﺜﻤﺮﺍﺕ ﺍﻟﻌﻈﻴﻤﺔ ﳉﻬﺎﺯ ﺍﳊﺴﺒﺔ ﰲ ﺑﻼﺩﻧﺎ ﺍﳊﺒﻴﺒﺔ ﺍﳌﻤﻠﻜﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ ﻟﻄـﺎﻝ ﺑﻨـﺎ‬
‫ﺍﳌﻘﺎﻡ‪ ،‬ﻭﺃﻗﻞ ﻣﺎ ﻳﻮﺻﻒ ﺑﻪ ﻫﺬﺍ ﺍﻟﻨﻈﺎﻡ ﺃﻧﻪ " ﺻﻤﺎﻡ ﺍﻷﻣﺎﻥ " ﻭ " ﺿﻤﲑ ﺍ‪‬ﺘﻤﻊ " ﻭ " ﻣﺮﺁﺗﻪ ﺍﻟﺼﺎﻓﻴﺔ " ‪.‬‬
‫ﻭﻟﻘﺪ ﺟﻌﻞ ﺍﷲ‪-‬ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ -‬ﻫﺬﻩ ﺍﻷﻣﺔ‪ ،‬ﺃﻣﺔ ﳏﻤﺪ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،-‬ﺧﲑ ﺃﻣﺔ ﺃﺧﺮﺟﺖ ﻟﻠﻨﺎﺱ‪ ،‬ﻭﺫﻛﺮ ﻣﻦ ﺃﺳﺒﺎﺏ‬
‫ﺱ ‪‬ﺗ ﹾﺄ ‪‬ﻣﺮ‪‬ﻭ ﹶﻥ‬
‫ﺖ ﻟ‪‬ﻠﻨ‪‬ﺎ ﹺ‬‫ﻫﺬﻩ ﺍﳋﲑﻳﺔ ﺃ‪‬ﻢ ﻳﺄﻣﺮﻭﻥ ﺑﺎﳌﻌﺮﻭﻑ ﻭﻳﻨﻬﻮﻥ ﻋﻦ ﺍﳌﻨﻜﺮ‪ ،‬ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ‪-‬ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪  :-‬ﹸﻛ‪‬ﻨ‪‬ﺘ ‪‬ﻢ ‪‬ﺧ‪‬ﻴ ‪‬ﺮ ﺃﹸ ‪‬ﻣ ‪‬ﺔ ﺃﹸ ‪‬ﺧ ﹺﺮ ‪‬ﺟ ‪‬‬
‫ﻑ ‪‬ﻭ‪‬ﺗ‪‬ﻨ ‪‬ﻬ ‪‬ﻮ ﹶﻥ ‪‬ﻋ ﹺﻦ ﺍﹾﻟﻤ‪‬ﻨ ﹶﻜ ﹺﺮ ‪‬ﻭ‪‬ﺗ ‪‬ﺆ ‪‬ﻣﻨ‪‬ﻮ ﹶﻥ ﺑﹺﺎﻟﻠﹼﻪ‪] ‬ﺁﻝ ﻋﻤﺮﺍﻥ‪.[١١٠ :‬‬
‫ﺑﹺﺎﹾﻟ ‪‬ﻤ ‪‬ﻌﺮ‪‬ﻭ ‪‬‬
‫ﺱ‬
‫ﺖ ﻟ‪‬ﻠﻨ‪‬ﺎ ﹺ‬ ‫ﻗﺎﻝ ﺍﺑﻦ ﻛﺜﲑ‪-‬ﺭﲪﻪ ﺍﷲ‪":-‬ﳜﱪ ﺗﻌﺎﱃ ﻋﻦ ﻫﺬﻩ ﺍﻷﻣﺔ ﺍﶈﻤﺪﻳﺔ ﺑﺄ‪‬ﻢ ﺧﲑ ﺍﻷﻣﻢ‪ ،‬ﻓﻘﺎﻝ ﺗﻌﺎﱃ‪  :‬ﹸﻛ‪‬ﻨ‪‬ﺘ ‪‬ﻢ ‪‬ﺧ‪‬ﻴ ‪‬ﺮ ﺃﹸ ‪‬ﻣ ‪‬ﺔ ﺃﹸ ‪‬ﺧ ﹺﺮ ‪‬ﺟ ‪‬‬
‫ﻼ ‪‬ﺳ ﹺﻞ ﻓ‪‬ـﻲ‬
‫ﺴﹶ‬‫ﺱ ‪‬ﺗ ﹾﺄﺗ‪‬ﻮ ﹶﻥ ﹺﺑ ﹺﻬ ‪‬ﻢ ﻓ‪‬ﻲ ﺍﻟ ‪‬‬ ‫ﺱ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ » :‬ﺧ‪‬ﻴ ‪‬ﺮ ﺍﻟﻨ‪‬ﺎ ﹺ‬
‫ﺱ ﻟ‪‬ﻠﻨ‪‬ﺎ ﹺ‬ ‫‪ ‬ﻭ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑﹺﻲ ﻫ‪ ‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ‪-‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪  ،-‬ﹸﻛ‪‬ﻨ‪‬ﺘ ‪‬ﻢ ‪‬ﺧ‪‬ﻴ ‪‬ﺮ ﺃﹸ ‪‬ﻣ ‪‬ﺔ ﺃﹸ ‪‬ﺧ ﹺﺮ ‪‬ﺟ ‪‬‬
‫ﺖ ﻟ‪‬ﻠﻨ‪‬ﺎ ﹺ‬
‫)‪(١‬‬
‫ﺱ‪‬‬
‫ﺖ ﻟ‪‬ﻠﻨ‪‬ـﺎ ﹺ‬
‫ﻭﻫﻜﺬﺍ ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ‪-‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪ -‬ﻭﻏﲑﻩ‪  :‬ﹸﻛ‪‬ﻨ‪‬ﺘ ‪‬ﻢ ‪‬ﺧ‪‬ﻴ ‪‬ﺮ ﺃﹸ ‪‬ﻣ ‪‬ﺔ ﺃﹸ ‪‬ﺧ ﹺﺮ ‪‬ﺟ ‪‬‬ ‫ﻼ ﹺﻡ«‬
‫ﹶﺃ ‪‬ﻋﻨ‪‬ﺎ‪‬ﻗ ﹺﻬﻢ‪ ،‬ﺣﺘ‪‬ﻰ ‪‬ﻳ ‪‬ﺪﺧ‪‬ﻠﹸﻮﺍ ﻓ‪‬ﻲ ﺍ ِﻹ ‪‬ﺳ ﹶ‬
‫ﻑ ‪‬ﻭ‪‬ﺗ‪‬ﻨ ‪‬ﻬ ‪‬ﻮ ﹶﻥ ﻋ‪‬ـ ﹺﻦ ﺍﹾﻟ ‪‬ﻤ‪‬ﻨﻜﹶـ ﹺﺮ‬
‫ﻳﻌﲏ‪ :‬ﺧﲑ ﺍﻟﻨﺎﺱ ﻟﻠﻨﺎﺱ‪ ،‬ﻭﺍﳌﻌﲎ‪ :‬ﺃ‪‬ﻢ ﺧﲑ ﺍﻷﻣﻢ ﻭﺃﻧﻔﻊ ﺍﻟﻨﺎﺱ ﻟﻠﻨﺎﺱ‪ ،‬ﻭﳍﺬﺍ ﻗﺎﻝ‪  :‬ﺗ ﹾﺄ ‪‬ﻣﺮ‪‬ﻭ ﹶﻥ ﺑﹺﺎﹾﻟ ‪‬ﻤ ‪‬ﻌﺮ‪‬ﻭ ‪‬‬
‫‪‬ﻭ‪‬ﺗ ‪‬ﺆ ‪‬ﻣﻨ‪‬ﻮ ﹶﻥ ﺑﹺﺎﻟﻠﹼﻪ‪ ، ‬ﻓﻤﻦ ﺍﺗﺼﻒ ﻣﻦ ﻫﺬﻩ ﺍﻷﻣﺔ ‪‬ﺬﻩ ﺍﻟﺼﻔﺎﺕ ﺩﺧﻞ ﻣﻌﻬﻢ ﰲ ﻫﺬﺍ ﺍﻟﺜﻨﺎﺀ ﻋﻠﻴﻬﻢ ﻭﺍﳌﺪﺡ‪...،‬ﻭﻣﻦ ﱂ ﻳﺘﺼﻒ ﺑـﺬﻟﻚ‬
‫ﺲ ﻣ‪‬ـﺎ ﻛﹶـﺎﻧ‪‬ﻮﹾﺍ ‪‬ﻳ ﹾﻔ ‪‬ﻌﻠﹸـﻮ ﹶﻥ‪ ‬ﺍﻵﻳـﺔ‬ ‫ﺃﺷﺒﻪ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻳﻦ ﺫﻣﻬﻢ ﺍﷲ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ‪  :‬ﻛﹶﺎﻧ‪‬ﻮﹾﺍ ﹶﻻ ‪‬ﻳ‪‬ﺘﻨ‪‬ﺎ ‪‬ﻫ ‪‬ﻮ ﹶﻥ ﻋ‪‬ﻦ ﻣ‪‬ﻨ ﹶﻜ ﹴﺮ ﹶﻓ ‪‬ﻌﻠﹸﻮ ‪‬ﻩ ﹶﻟﺒﹺـﹾﺌ ‪‬‬
‫]ﺍﳌﺎﺋﺪﺓ‪ ، [٧٩:‬ﻭﳍﺬﺍ ﳌﺎ ﻣﺪﺡ ﺗﻌﺎﱃ ﻫﺬﻩ ﺍﻷﻣﺔ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ‪ ،‬ﺷﺮﻉ ﰲ ﺫﻡ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻭﺗﺄﻧﻴﺒﻬﻢ‪ ،‬ﻓﻘﺎﻝ ﺗﻌﺎﱃ‪  :‬ﻭﹶﻟ ‪‬ﻮ ﺁ ‪‬ﻣ ‪‬ﻦ‬
‫)‪(٢‬‬
‫ﺏ ﹶﻟﻜﹶﺎ ﹶﻥ ‪‬ﺧﻴ‪‬ﺮﹰﺍ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ‪‬ﻣ‪‬ﻨﻬ‪‬ﻢ‪ ‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ‪‬ﻣﻨ‪‬ﻮ ﹶﻥ ‪‬ﻭﹶﺃ ﹾﻛﹶﺜﺮ‪‬ﻫ‪‬ﻢ‪ ‬ﺍﹾﻟﻔﹶﺎ ‪‬ﺳﻘﹸﻮ ﹶﻥ‪] ‬ﺁﻝ ﻋﻤﺮﺍﻥ‪. [١١٠:‬‬
‫ﹶﺃ ‪‬ﻫﻞﹸ ﺍﹾﻟ ‪‬ﻜﺘ‪‬ﺎ ﹺ‬
‫ﻭﻗﺎﻝ ﺍﻟﺴﻌﺪﻱ‪-‬ﺭﲪﻪ ﺍﷲ‪" :-‬ﻫﺬﺍ ﺗﻔﻀﻴﻞ ﻣﻦ ﺍﷲ ﳍﺬﻩ ﺍﻷﻣﺔ ‪‬ﺬﻩ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﲤﻴﺰﻭﺍ ‪‬ﺎ ﻭﻓﺎﻗﻮﺍ ‪‬ﺎ ﺳﺎﺋﺮ ﺍﻷﻣﻢ‪ ،‬ﻭﺃ‪‬ﻢ ﺧﲑ‬
‫ﺍﻟﻨﺎﺱ ﻟﻠﻨﺎﺱ‪ ،‬ﻧﺼﺤﺎﹰ‪ ،‬ﻭﳏﺒﺔ ﻟﻠﺨﲑ‪ ،‬ﻭﺩﻋﻮﺓ‪ ،‬ﻭﺗﻌﻠﻴﻤﺎﹰ‪ ،‬ﻭﺇﺭﺷﺎﺩﺍﹰ‪ ،‬ﻭﺃﻣﺮﹰﺍ ﺑﺎﳌﻌﺮﻭﻑ‪ ،‬ﻭ‪‬ﻴﹰﺎ ﻋﻦ ﺍﳌﻨﻜﺮ‪ ،‬ﻭﲨﻌﹰﺎ ﺑﲔ ﺗﻜﻤﻴـﻞ ﺍﳋﻠـﻖ‪،‬‬
‫)‪(٣‬‬
‫ﻭﺍﻟﺴﻌﻲ ﰲ ﻣﻨﺎﻓﻌﻬﻢ‪ ،‬ﲝﺴﺐ ﺍﻹﻣﻜﺎﻥ‪ ،‬ﻭﺑﲔ ﺗﻜﻤﻴﻞ ﺍﻟﻨﻔﺲ ﺑﺎﻹﳝﺎﻥ ﺑﺎﷲ‪ ،‬ﻭﺍﻟﻘﻴﺎﻡ ﲝﻘﻮﻕ ﺍﻹﳝﺎﻥ" ‪.‬‬
‫ﻭﻻ ﺷﻚ ﺃﻥ ﺃﻣﺔ ﺗﺄﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺗﻨﻬﻰ ﻋﻦ ﺍﳌﻨﻜﺮ‪ ،‬ﻭﺗﺴﻌﻰ ﻟﻠﻨﺎﺱ ﺑﺎﳋﲑ ﺑﺪﻋﻮ‪‬ﻢ ﺇﻟﻴﻪ‪ ،‬ﻭﺗﺒﻌﺪ ﺍﻟﻨﺎﺱ ﻋﻦ ﺍﻟﺸﺮ ﺑﺘﺤـﺬﻳﺮﻫﻢ‬
‫ﻣﻨﻪ‪ ،‬ﻫﻲ ﺃﻧﻔﻊ ﺃﻣﺔ ﻟﻠﻨﺎﺱ‪ ،‬ﻭﻛﻤﺎ ﺃﻥ ﻫﺬﺍ ﺍﻟﻔﻀﻞ ﳍﺬﻩ ﺍﻷﻣﺔ ﻋﻠﻰ ﺳﺎﺋﺮ ﺍﻷﻣﻢ‪ ،‬ﻓﻬﻮ ﺃﻳﻀﹰﺎ ﻓﻀﻞ ﻳﺘﻔﺎﺿﻞ ﺑﻪ ﺃﻓﺮﺍﺩ ﻫﺬﻩ ﺍﻷﻣﺔ ﺑﻌﻀﻬﻢ‬
‫ﻋﻠﻰ ﺑﻌﺾ‪ ،‬ﻓﻤﻦ ﻗﺎﻡ ﻣﻨﻬﻢ ﺑﺎﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ﻓﻬﻮ ﺃﻓﻀﻞ ﻣﻦ ﻏﲑﻩ‪ ،‬ﻭﻫﻮ ﺧﲑﺍﻟﻨﺎﺱ ﻟﻠﻨﺎﺱ‪ ،‬ﻭﻣﻦ ﻛـﺎﻥ ﻣﻨـﻬﻢ‬
‫ﺃﻛﺜﺮ ﺑﺬ ﹰﻻ ﰲ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ﻭﺃﻛﺜﺮ ﺗﻀﺤﻴﺔ ﻓﻼﺷﻚ ﺃﻧﻪ ﺃﻓﻀﻞ ﳑﻦ ﻫﻮ ﺩﻭﻧﻪ‪ ،‬ﻭﰲ ﺍﳌﻘﺎﺑﻞ ﻓﺈﻥ ﻣﻦ ﺗﺮﻙ ﺍﻷﻣـﺮ‬
‫ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ﻓﻘﺪ ﺯﻫﺪ ﰲ ﻫﺬﻩ ﺍﳋﲑﻳﺔ‪ ،‬ﻭﺗﻨﺼﻞ ﻣﻦ ﺃﺧﺺ ﻭﺻﻒ ﳍﺬﻩ ﺍﻷﻣﺔ‪ ،‬ﻭﺗﺸﺒﻪ ﺑﺄﻫﻞ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻳﻦ ﺫﻣﻬـﻢ‬
‫)‪(٤‬‬
‫ﺍﷲ ‪-‬ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ -‬ﻟﺘﺮﻛﻬﻢ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ‪.‬‬
‫ﻭﻛﻤﺎ ﺃﻥ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ﺟﻌﻠﻪ ﺍﷲ‪-‬ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ -‬ﺳﺒﺒﹰﺎ ﳋﲑﻳﺔ ﻫﺬﻩ ﺍﻷﻣﺔ‪ ،‬ﻓﻘﺪ ﺟﻌﻠﻪ ﺃﻳـﻀﹰﺎ ﺳـﺒﺒﹰﺎ‬
‫ﻑ ‪‬ﻭ‪‬ﻳ‪‬ﻨﻬ‪‬ـ ‪‬ﻮ ﹶﻥ ﻋ‪‬ـ ﹺﻦ‬
‫ﺨ‪‬ﻴ ﹺﺮ ‪‬ﻭ‪‬ﻳ ﹾﺄ ‪‬ﻣﺮ‪‬ﻭ ﹶﻥ ﺑﹺﺎﹾﻟ ‪‬ﻤ ‪‬ﻌﺮ‪‬ﻭ ‪‬‬
‫ﻟﻠﻔﻼﺡ ﳌﻦ ﻗﺎﻡ ﺑﻪ‪ ،‬ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ‪-‬ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪  :-‬ﻭﹾﻟ‪‬ﺘﻜﹸﻦ ‪‬ﻣ‪‬ﻨ ﹸﻜ ‪‬ﻢ ﹸﺃ ‪‬ﻣ ﹲﺔ ‪‬ﻳ ‪‬ﺪﻋ‪‬ﻮ ﹶﻥ ﹺﺇﻟﹶﻰ ﺍﹾﻟ ‪‬‬
‫ﻚ ‪‬ﻫ ‪‬ﻢ ﺍﹾﻟ ‪‬ﻤ ﹾﻔ‪‬ﻠﺤ‪‬ﻮ ﹶﻥ ‪] .‬ﺁﻝ ﻋﻤﺮﺍﻥ‪.[١٠٤ :‬‬
‫ـ‪‬ﺌ ‪‬‬
‫ﺍﹾﻟﻤ‪‬ﻨ ﹶﻜ ﹺﺮ ‪‬ﻭﺃﹸ ‪‬ﻭﹶﻟ َ‬

‫ﺱ‪] ‬ﺁﻝ ﻋﻤﺮﺍﻥ‪.(٤٥٥٧) [١١٠ :‬‬

‫ﺖ ﻟ‪‬ﻠﻨ‪‬ﺎ ﹺ‬
‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ )‪ (٣٧ /٦‬ﻛﺘﺎﺏ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺑﺎﺏ ‪ ‬ﹸﻛ‪‬ﻨ‪‬ﺘ ‪‬ﻢ ‪‬ﺧ‪‬ﻴ ‪‬ﺮ ﺃﹸ ‪‬ﻣ ‪‬ﺔ ﺃﹸ ‪‬ﺧ ﹺﺮ ‪‬ﺟ ‪‬‬
‫)‪ (٢‬ﺍﻧﻈﺮ‪ :‬ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ= ﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ )‪. (٣٩٧/١‬‬
‫)‪ (٣‬ﺗﻴﺴﲑ ﺍﻟﻜﺮﱘ ﺍﻟﺮﲪﻦ ﰲ ﺗﻔﺴﲑ ﻛﻼﻡ ﺍﳌﻨﺎﻥ)‪.(٤٠٩/١‬‬
‫)‪ (٤‬ﺍﻧﻈﺮ‪ :‬ﻭﺳﻄﻴﺔ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺑﲔ ﺍﻟﻔﺮﻕ‪،‬ﶈﻤﺪ ﺑﺎ ﻛﺮﱘ )ﺹ ‪.(٢١٢‬‬

‫‪١٧‬‬
 ‫ﱯ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﺍﻟﱵ ﻭﺻﻒ ‪‬ﺎ ﰲ ﺍﻟﻜﺘﺐ ﺍﳌﺘﻘﺪﻣﺔ‪ ،‬ﻛﻤـﺎ‬ ‫ﻭﺃﻳﻀﺎ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ﻣﻦ ﺻﻔﺎﺕ ﺍﻟ‪‬ﻨ ‪‬‬
‫ﺠﺪ‪‬ﻭ‪‬ﻧﻪ‪ ‬ﻣ ﹾﻜﺘ‪‬ﻮﺑﹰﺎ ﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﻫ ‪‬ﻢ ﻓ‪‬ﻲ ﺍﻟ‪‬ﺘ ‪‬ﻮﺭ‪‬ﺍ ‪‬ﺓ ﻭ‪‬ﺍ ِﻹ‪‬ﻧﺠﹺﻴـ ﹺﻞ ﻳ‪‬ـ ﹾﺄ ‪‬ﻣ ‪‬ﺮﻫ‪‬ﻢ‬ ‫ﰲ ﻗﻮﻟﻪ ‪-‬ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ :-‬ﺍﹼﻟﺬ‪‬ﻳ ‪‬ﻦ ‪‬ﻳ‪‬ﺘﹺﺒﻌ‪‬ﻮ ﹶﻥ ﺍﻟ ‪‬ﺮﺳ‪‬ﻮ ﹶﻝ ﺍﻟ‪‬ﻨﹺﺒ ‪‬ﻲ ﺍ ﹸﻻﻣ‪‬ﻲ‪ ‬ﺍﹼﻟﺬ‪‬ﻱ ‪‬ﻳ ﹺ‬
‫ﻑ ‪‬ﻭ‪‬ﻳ‪‬ﻨﻬ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ‪‬ﻋ ﹺﻦ ﺍﹾﻟﻤ‪‬ﻨ ﹶﻜ ﹺﺮ‪] ...‬ﺍﻷﻋﺮﺍﻑ‪.[١٥٧ :‬‬ ‫ﺑﹺﺎﹾﻟ ‪‬ﻤ ‪‬ﻌﺮ‪‬ﻭ ‪‬‬
‫ﱯ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻓﻬﻮ ﺃﻳﻀﹰﺎ ﻣﻦ ﺻﻔﺎﺕ ﺃﻣﺘﻪ‪،‬‬ ‫ﻭﻛﻤﺎ ﺗﻘﺪﻡ ﺑﻴﺎﻥ ﺃﻥ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ﻫﻮ ﺻﻔﺎﺕ ﺍﻟ‪‬ﻨ ‪‬‬
‫ﻑ ‪‬ﻭ‪‬ﻳ‪‬ﻨﻬ‪‬ـ ‪‬ﻮ ﹶﻥ ﻋ‪‬ـ ﹺﻦ‬ ‫ﺾ ‪‬ﻳ ﹾﺄ ‪‬ﻣﺮ‪‬ﻭ ﹶﻥ ﺑﹺـﺎﹾﻟ ‪‬ﻤ ‪‬ﻌﺮ‪‬ﻭ ‪‬‬
‫ﺕ ‪‬ﺑ ‪‬ﻌﻀ‪‬ﻬ‪ ‬ﻢ ﹶﺃ ‪‬ﻭ‪‬ﻟﻴ‪‬ﺂ ُﺀ ‪‬ﺑ ‪‬ﻌ ﹴ‬
‫ﻛﻤﺎ ﻭﺻﻔﻬﻢ ﺍﷲ ‪-‬ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ -‬ﺑﻘﻮﻟﻪ‪ :‬ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ‪‬ﻣﻨ‪‬ﻮ ﹶﻥ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ‪‬ﻣﻨ‪‬ﺎ ‪‬‬
‫ﻚ ‪‬ﺳ‪‬ﻴ ‪‬ﺮ ‪‬ﺣﻤ‪‬ﻬ‪‬ﻢ‪ ‬ﺍﷲ ﹺﺇ ﹼﻥ ﺍﻟﹼﻠ ‪‬ﻪ ‪‬ﻋﺰﹺﻳ ‪‬ﺰ ‪‬ﺣﻜ‪‬ﻴ ‪‬ﻢ‪] ‬ﺍﻟﺘﻮﺑﺔ‪.[٧١ :‬‬ ‫ـ‪‬ﺌ ‪‬‬ ‫ﻼ ﹶﺓ ‪‬ﻭ‪‬ﻳ ‪‬ﺆﺗ‪‬ﻮ ﹶﻥ ﺍﻟ ‪‬ﺰﻛﹶﺎ ﹶﺓ ‪‬ﻭﻳ‪‬ﻄ‪‬ﻴﻌ‪‬ﻮ ﹶﻥ ﺍﻟﹼﻠ ‪‬ﻪ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮﹶﻟﻪ‪ ‬ﺃﹸ ‪‬ﻭﹶﻟ َ‬ ‫ﺼﹶ‬ ‫ﺍﹾﻟﻤ‪‬ﻨ ﹶﻜ ﹺﺮ ‪‬ﻭﻳ‪‬ﻘ‪‬ﻴﻤ‪‬ﻮ ﹶﻥ ﺍﻟ ‪‬‬
‫ﻭﺫﻛﺮ ﺍﷲ ‪-‬ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ -‬ﺍﳌﺆﻣﻨﲔ ‪‬ﺬﻩ ﺍﻟﺼﻔﺎﺕ ﺍﳊﻤﻴﺪﺓ ‪ -‬ﺃﻭﳍﺎ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ‪ -‬ﻣﺜﻨﻴﹰﺎ ﻋﻠﻴﻬﻢ ‪‬ﺎ‪،‬‬
‫ﻭﺍﻋﺪﹰﺍ ﳍﻢ ﺑﺎﻟﺮﲪﺔ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻛﺎﻥ ﺫﻛﺮ ﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ ﺑﻌﺪ ﺻﻔﺎﺕ ﺍﳌﻨﺎﻓﻘﲔ ﺍﻟﺬﻣﻴﻤﺔ‪ ،‬ﺣﻴﺚ ﻛﺎﻧﻮﺍ ﺿﺪ ﻣﺎ ﻋﻠﻴﻪ ﺍﳌﺆﻣﻨﻮﻥ ﻣﻦ ﺍﻷﻣـﺮ‬
‫ﺾ ‪‬ﻳ ﹾﺄ ‪‬ﻣﺮ‪‬ﻭ ﹶﻥ ﺑﹺﺎﹾﻟﻤ‪‬ﻨ ﹶﻜ ﹺﺮ ‪‬ﻭ‪‬ﻳ‪‬ﻨﻬ‪‬ـ ‪‬ﻮ ﹶﻥ ﻋ‪‬ـ ﹺﻦ ﺍﹾﻟ ‪‬ﻤﻌ‪‬ـﺮ‪‬ﻭ ‪‬‬
‫ﻑ‬ ‫ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ﺣﲔ ﻗﺎﻝ‪ :‬ﺍﹾﻟﻤ‪‬ﻨ‪‬ﺎ‪‬ﻓﻘﹸﻮ ﹶﻥ ﻭ‪‬ﺍﹾﻟﻤ‪‬ﻨ‪‬ﺎ‪‬ﻓﻘﹶﺎﺕ‪ ‬ﺑ ‪‬ﻌﻀ‪‬ﻬ‪ ‬ﻢ ﻣ‪‬ﻦ ‪‬ﺑ ‪‬ﻌ ﹴ‬
‫ﺕ ﻭ‪‬ﺍﹾﻟ ﹸﻜﻔﹼﺎ ‪‬ﺭ ﻧ‪‬ﺎ ‪‬ﺭ ‪‬ﺟ ‪‬ﻬ‪‬ﻨ ‪‬ﻢ ﺧ‪‬ﺎ‪‬ﻟﺪ‪‬ﻳ ‪‬ﻦ ﻓ‪‬ﻴﻬ‪‬ﺎ‬
‫ﲔ ﻭ‪‬ﺍﹾﻟﻤ‪‬ﻨ‪‬ﺎ‪‬ﻓﻘﹶﺎ ‪‬‬
‫ﲔ ‪‬ﻫ ‪‬ﻢ ﺍﹾﻟﻔﹶﺎ ‪‬ﺳﻘﹸﻮ ﹶﻥ * ‪‬ﻭ ‪‬ﻋ ‪‬ﺪ ﺍﷲ ﺍﹾﻟ ‪‬ﻤﻨ‪‬ﺎ‪‬ﻓ ‪‬ﻘ ‪‬‬ ‫ﺴ‪‬ﻴﻬ‪ ‬ﻢ ﹺﺇ ﹼﻥ ﺍﹾﻟ ‪‬ﻤﻨ‪‬ﺎ‪‬ﻓ ‪‬ﻘ ‪‬‬
‫‪‬ﻭ‪‬ﻳ ﹾﻘﹺﺒﻀ‪‬ﻮ ﹶﻥ ﹶﺃ‪‬ﻳ ‪‬ﺪ‪‬ﻳﻬ‪ ‬ﻢ ‪‬ﻧﺴ‪‬ﻮﹾﺍ ﺍﻟﹼﻠ ‪‬ﻪ ﹶﻓ‪‬ﻨ ِ‬
‫ﺏ ‪‬ﻣﻘ‪‬ﻴ ‪‬ﻢ ‪]‬ﺍﻟﺘﻮﺑﺔ‪[٦٨-٦٧ :‬ﻓﺎﺳﺘﺤﻖ ﺍﳌﻨﺎﻓﻘﻮﻥ ﻭﺍﳌﻨﺎﻓﻘﺎﺕ ﻋﻠﻰ ﻓﻌﻠﻬﻢ ﻫﺬﺍ ﻣﻦ ﺃﻣﺮﻫﻢ ﺑﺎﳌﻨﻜﺮ‬ ‫ﺴﺒ‪‬ﻬ‪ ‬ﻢ ‪‬ﻭﹶﻟ ‪‬ﻌ‪‬ﻨﻬ‪‬ﻢ‪ ‬ﺍﻟﻠﹼ ‪‬ﻪ ‪‬ﻭﹶﻟﻬ‪ ‬ﻢ ‪‬ﻋﺬﹶﺍ ‪‬‬ ‫‪‬ﻫ ‪‬ﻲ ‪‬ﺣ ‪‬‬
‫ﻭ‪‬ﻴﻬﻢ ﻋﻦ ﺍﳌﻌﺮﻭﻑ ﺃﻥ ﻧﺴﻴﻬﻢ ﺍﷲ ﺃﻱ‪ :‬ﻋﺎﻣﻠﻬﻢ ﻣﻌﺎﻣﻠﺔ ﻣﻦ ﻧﺴﻴﻬﻢ ﻭﺗﻮﻋﺪﻫﻢ ﲜﻬﻨﻢ‪ ،‬ﻭﻟﻌﻨﻬﻢ‪ ،‬ﻭﺃﻋﺪ ﳍﻢ ﻋﺬﺍﺑﹰﺎ ﻣﻘﻴﻤﺎﹰ‪ ،‬ﻓﻨﺴﺄﻝ ﺍﷲ‬
‫)‪(١‬‬
‫‪.‬‬ ‫ﺍﻟﺴﻼﻣﺔ ﻭﺍﻟﻌﺎﻓﻴﺔ ﻣﻦ ﻫﺬﻩ ﺍﳊﺎﻝ‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﺃﺛﺮ ﺍﳊﺴﺒﺔ ﰲ ﻭﻗﺎﻳﺔ ﺍ‪‬ﺘﻤﻊ ﻣﻦ ﺍﻻﳓﺮﺍﻑ ﺍﻟﻔﻜﺮﻱ‪.‬‬
‫ﺇ ﹼﻥ ﺍﳊﺴﺒﺔ ﻫﻲ ﺳﻔﻴﻨﺔ ﺍ‪‬ﺘﻤﻊ ﺍﻟﱵ ﲢﻤﻴﻪ ﻣﻦ ﺍﻟﻐﺮﻕ‪ ،‬ﻭﺗﺄﺧﺬ ﺑﻴﺪﻩ ﺇﱃ ﺷﺎﻃﺊ ﺍﻟﻨﺠﺎﺓ‪ ،‬ﻭﻻ ﺻﻼﺡ ﻭﻻ ﻓﻼﺡ ﻷﻣﺔ ﺍﻹﺳﻼﻡ‪ ،‬ﺇﻻ‬
‫ﺇﺫﺍ ﲤﺴﻜﺖ ‪‬ﺬﻩ ﺍﻟﺸﻌﲑﺓ ﺍﻟﻌﻈﻴﻤﺔ‪ ،‬ﻓﻔﻲ ﺍﻟﻘﻴﺎﻡ ‪‬ﺬﻩ ﺍﻟﺸﻌﲑﺓ ﺳﻼﻣﺔ ﻣﻦ ﺍﻟﻌﻘﻮﺑﺎﺕ ﺍﻟﺪﻧﻴﻮﻳﺔ ؛ ﺍﳋﺎﺻﺔ ﻭﺍﻟﻌﺎﻣﺔ‪ ،‬ﻭﳒﺎﺓ ﻣﻦ ﺍﳍـﻼﻙ‬
‫ﺲ ﹺﺑﻤ‪‬ﺎ‬
‫ﺏ ‪‬ﺑﺌ‪‬ﻴ ﹴ‬ ‫ﺍﻟﻌﺎﻡ ﻟﻠﻘﺎﺋﻤﲔ ﺑﻪ؛ ﻗﺎﻝ – ﺗﻌﺎﱃ‪ :‬ﹶﻓﹶﻠﻤ‪‬ﺎ ‪‬ﻧﺴ‪‬ﻮﺍ ﻣ‪‬ﺎ ﹸﺫﻛﱢﺮ‪‬ﻭﺍ ﹺﺑ ‪‬ﻪ ﹶﺃ‪‬ﻧ ‪‬‬
‫ﺠ‪‬ﻴﻨ‪‬ﺎ ﺍﱠﻟﺬ‪‬ﻳ ‪‬ﻦ ‪‬ﻳ‪‬ﻨ ‪‬ﻬ ‪‬ﻮ ﹶﻥ ‪‬ﻋ ﹺﻦ ﺍﻟﺴ‪‬ﻮ ِﺀ ‪‬ﻭﹶﺃ ‪‬ﺧ ﹾﺬﻧ‪‬ﺎ ﺍﱠﻟﺬ‪‬ﻳ ‪‬ﻦ ﹶﻇﹶﻠﻤ‪‬ﻮﺍ ﹺﺑ ‪‬ﻌﺬﹶﺍ ﹴ‬
‫ﺴﻘﹸﻮ ﹶﻥ‪] ‬ﺍﻷﻋﺮﺍﻑ‪.[١٦٥ :‬‬
‫ﻛﹶﺎﻧ‪‬ﻮﺍ ‪‬ﻳ ﹾﻔ ‪‬‬
‫ﻓﻠﻢ ﻳﻨ ﹺﺞ ﺍﷲ ﺇﻻ ﺍﻟﺬﻳﻦ ﻳﻨﻬﻮﻥ ﻋﻦ ﺍﻟﺴﻮﺀ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺬﻳﻦ ﻇﻠﻤﻮﺍ ﺑﺴﻜﻮ‪‬ﻢ ﻋﻦ ﺇﻧﻜﺎﺭ ﺍﳌﻨﻜﺮ‪ ،‬ﻭﺍﻟﺬﻳﻦ ﻇﻠﻤـﻮﺍ ﺑﺎﺭﺗﻜـﺎ‪‬ﻢ ﻟـﻪ‪،‬‬
‫ﻑ‬ ‫ﺃﺧﺬﻫﻢ ﺍﷲ ﺑﺎﻟﻌﺬﺍﺏ ﺍﻟﺒﺌﻴﺲ ﺑﺴﺒﺐ ‪‬ﻓﺴ‪‬ﻘﻬﻢ‪ ،‬ﻭﻣﺎ ﺭﺑﻚ ﺑﻈﻼﻡ ﻟﻠﻌﺒﻴﺪ ‪ ‬ﻭﹾﻟ‪‬ﺘ ﹸﻜ ‪‬ﻦ ‪‬ﻣ‪‬ﻨ ﹸﻜ ‪‬ﻢ ﹸﺃ ‪‬ﻣ ﹲﺔ ‪‬ﻳ ‪‬ﺪﻋ‪‬ﻮ ﹶﻥ ﹺﺇﻟﹶﻰ ﺍﹾﻟ ‪‬‬
‫ﺨ‪‬ﻴ ﹺﺮ ‪‬ﻭ‪‬ﻳ ﹾﺄ ‪‬ﻣﺮ‪‬ﻭ ﹶﻥ ﺑﹺﺎﹾﻟ ‪‬ﻤ ‪‬ﻌﺮ‪‬ﻭ ‪‬‬
‫ﻚ ‪‬ﻫ ‪‬ﻢ ﺍﹾﻟ ‪‬ﻤ ﹾﻔ‪‬ﻠﺤ‪‬ﻮ ﹶﻥ‪] ‬ﺁﻝ ﻋﻤﺮﺍﻥ‪.[١٠٤ :‬‬
‫‪‬ﻭ‪‬ﻳ‪‬ﻨ ‪‬ﻬ ‪‬ﻮ ﹶﻥ ‪‬ﻋ ﹺﻦ ﺍﹾﻟﻤ‪‬ﻨ ﹶﻜ ﹺﺮ ‪‬ﻭﺃﹸﻭﹶﻟ‪‬ﺌ ‪‬‬
‫ﻓﺈﺫﺍ ﱂ ﻳﻘﻢ ﺍﻟﻌﻘﻼﺀ ﺑﻮﺍﺟﺒﻬﻢ ﰲ ﺍﳊﻔﺎﻅ ﻋﻠﻰ ﺃﻣﻨﻬﻢ‪ ،‬ﻛﺎﻥ ﺍﳍﻼﻙ ﻣﺼﲑﻫﻢ ﲨﻴﻌ‪‬ﺎ؛ ﻓﺈﻥ ﺍﳍﻼﻙ ﻻ ﻳﺴﺘﺜﲏ ﻣﻦ ﱂ ﻳـﺸﺎﺭﻙ ﰲ‬
‫ﺫﺍﺕ ﺍﳉﺮﻡ ﺍﳌﺴﻜﻮﺕ ﻋﻨﻪ‪ ،‬ﻷ ﱠﻥ ﺳﻜﻮﺕ ﺍﻟﻘﺎﺩﺭﻳﻦ ﻋﻠﻰ ﲪﺎﻳﺔ ﺍ‪‬ﺘﻤﻊ ﻭﲢﻘﻴﻖ ﺃﻣﻨﻪ ﻭﺳﻠﺒﻴﺘﻬﻢ ﰲ ﺫﻟﻚ‪ ،‬ﻫﻲ ﰲ ﺣ ‪‬ﺪ ﺫﺍ‪‬ـﺎ ﺟـﺮﻡ‬
‫ﺏ‪] ‬ﺳﻮﺭﺓ ﺍﻷﻧﻔﺎﻝ‪[٢٥:‬‬
‫ﺻ ﹰﺔ ﻭ‪‬ﺍ ‪‬ﻋﹶﻠﻤ‪‬ﻮﺍ ﹶﺃ ّﹶﻥ ﺍﻟّﹶﻠ ‪‬ﻪ ‪‬ﺷﺪ‪‬ﻳ ‪‬ﺪ ﺍﹾﻟ ‪‬ﻌﻘﹶﺎ ﹺ‬
‫ﺗﺴﺘﺤﻖ ﺑﻪ ﺍﻟﻌﻘﻮﺑﺔ‪ :‬ﻭ‪‬ﺍّ‪‬ﺗﻘﹸﻮﺍ ‪‬ﻓ‪‬ﺘ‪‬ﻨ ﹰﺔ ﻻ ‪‬ﺗﺼ‪‬ﻴ‪‬ﺒ ّ‪‬ﻦ ﺍّﹶﻟﺬ‪‬ﻳ ‪‬ﻦ ﹶﻇﹶﻠﻤ‪‬ﻮﺍ ‪‬ﻣ‪‬ﻨ ﹸﻜ ‪‬ﻢ ﺧ‪‬ﺎ ّ‪‬‬
‫ﺇﻥ ﺍﻵﻣﺮﻭﻥ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﺎﻫﻮﻥ ﻋﻦ ﺍﳌﻨﻜﺮ ﻫﻢ ﺳﺒﺐ ﳒﺎﺓ ﺍ‪‬ﺘﻤﻊ ﻣﻦ ﺍﳍﻼﻙ ﺍﻟﺬﻱ ﺭﲟﺎ ﺃﺻﺎﺑﻪ ﺑﺴﺒﺐ ﺍﻟـﺬﻧﻮﺏ ﺍﳊﺎﺻـﻠﺔ‬
‫ﻭﺍﻻﳓﺮﺍﻓﺎﺕ ﺍﻟﻔﻜﺮﻳﺔ‪ ،‬ﻭﲡﺎﻭﺯ ﺣﺪﻭﺩ ﺍﷲ ‪-‬ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌـﺎﱃ‪ -‬ﺑﺎﳌﻌﺎﺻﻲ ﻣﻦ ﺍﺭﺗﻜﺎﺏ ﺍﶈﺮﻣﺎﺕ‪ ،‬ﻭﺍﻹﻋﺮﺍﺽ ﻋﻦ ﺍﻟﻮﺍﺟﺒﺎﺕ‪ ،‬ﻭﻗـﺪ‬
‫ﻲ‪-‬‬
‫ﺸ ﹴﲑ‪-‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪ ، -‬ﻋ ﹺﻦ ﺍﻟ‪‬ﻨﹺﺒ ‪‬‬ ‫ﺿﺮﺏ ﺭﺳﻮﻝ ﺍﷲ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﰲ ﺫﻟﻚ ﻣﺜ ﹰ‬
‫ﻼ ﺑﺪﻳﻌﹰﺎ ﻛﻤﺎ ﰲ ﺣﺪﻳﺚ ﺍﻟ‪‬ﻨ ‪‬ﻌﻤ‪‬ﺎ ﹶﻥ ‪‬ﺑ ‪‬ﻦ ‪‬ﺑ ‪‬‬
‫ﻼﻫ‪‬ﺎ‬ ‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻗﹶﺎ ﹶﻝ‪ » :‬ﻣﹶﺜﻞﹸ ﺍﻟﻘﹶﺎ‪‬ﺋ ﹺﻢ ‪‬ﻋﻠﹶﻰ ‪‬ﺣﺪ‪‬ﻭ ‪‬ﺩ ﺍﷲ ﻭ‪‬ﺍﻟﻮ‪‬ﺍ‪‬ﻗ ﹺﻊ ﻓ‪‬ﻴﻬ‪‬ﺎ‪ ،‬ﹶﻛ ‪‬ﻤﹶﺜ ﹺﻞ ﹶﻗ ‪‬ﻮ ﹴﻡ ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﻬﻤ‪‬ﻮﺍ ‪‬ﻋﻠﹶﻰ ‪‬ﺳﻔ‪‬ﻴ‪‬ﻨﺔ‪ ،‬ﹶﻓﹶﺄﺻ‪‬ﺎ ‪‬‬
‫ﺏ ‪‬ﺑ ‪‬ﻌﻀ‪‬ﻬ‪ ‬ﻢ ﹶﺃ ‪‬ﻋ ﹶ‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ)‪.(٢٦٩/٢‬‬

‫‪١٨‬‬
‫‪‬ﻭ‪‬ﺑ ‪‬ﻌﻀ‪‬ﻬ‪ ‬ﻢ ﹶﺃ ‪‬ﺳ ﹶﻔﹶﻠﻬ‪‬ﺎ‪ ،‬ﹶﻓﻜﹶﺎ ﹶﻥ ﺍﱠﻟﺬ‪‬ﻳ ‪‬ﻦ ﻓ‪‬ﻲ ﹶﺃ ‪‬ﺳ ﹶﻔ‪‬ﻠ ‪‬ﻬﺎ ﹺﺇﺫﹶﺍ ﺍ ‪‬ﺳ‪‬ﺘ ﹶﻘﻮ‪‬ﺍ ‪‬ﻣ ‪‬ﻦ ﺍﳌﹶﺎ ِﺀ ‪‬ﻣﺮ‪‬ﻭﺍ ‪‬ﻋﻠﹶﻰ ‪‬ﻣ ‪‬ﻦ ﹶﻓ ‪‬ﻮﹶﻗ ‪‬ﻬﻢ‪ ،‬ﹶﻓﻘﹶﺎﻟﹸﻮﺍ‪ :‬ﹶﻟ ‪‬ﻮ ﹶﺃﻧ‪‬ﺎ ‪‬ﺧ ‪‬ﺮ ﹾﻗﻨ‪‬ﺎ ﻓ‪‬ﻲ ‪‬ﻧﺼ‪‬ﻴﹺﺒﻨ‪‬ﺎ ‪‬ﺧ ‪‬ﺮﻗﹰﺎ ‪‬ﻭﻟﹶـ ‪‬ﻢ‬
‫)‪(١‬‬
‫ﺠ ‪‬ﻮﺍ ‪‬ﺟﻤ‪‬ﻴﻌ‪‬ﺎ« ‪.‬‬
‫ﺠﻮ‪‬ﺍ‪ ،‬ﻭ‪‬ﻧ ‪‬‬
‫ﻧ‪ ‬ﺆ ‪‬ﺫ ‪‬ﻣ ‪‬ﻦ ﹶﻓ ‪‬ﻮﹶﻗﻨ‪‬ﺎ‪ ،‬ﹶﻓﹺﺈ ﹾﻥ ‪‬ﻳ‪‬ﺘ ‪‬ﺮﻛﹸﻮ ‪‬ﻫ ‪‬ﻢ ‪‬ﻭﻣ‪‬ﺎ ﹶﺃﺭ‪‬ﺍﺩ‪‬ﻭﺍ ‪‬ﻫﹶﻠﻜﹸﻮﺍ ‪‬ﺟﻤ‪‬ﻴﻌ‪‬ﺎ‪ ،‬ﻭﹺﺇ ﹾﻥ ﹶﺃ ‪‬ﺧﺬﹸﻭﺍ ‪‬ﻋﻠﹶﻰ ﹶﺃ‪‬ﻳﺪ‪‬ﻳ ﹺﻬ ‪‬ﻢ ‪‬ﻧ ‪‬‬
‫ﱯ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪-‬ﻫﺬﺍ ﺍﳌﺜﻞ؛ ﻟﻴﺒﻴ‪‬ﻦ ‪‬ﻋﻈﹶﻢ ﻣﺴﺆﻭﻟﻴﺔ ﺍﻟﻘﺎﺋﻤﲔ ‪‬ﺬﺍ ﺍﻟﺮﻛﻦ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻭﺃ‪‬ﻢ ﺇﻥ ﻗﺎﻣﻮﺍ ﲟﺴﺆﻭﻟﻴﺘﻬﻢ‬
‫ﻓﻀﺮﺏ ﺍﻟ‪‬ﻨ ‪‬‬
‫ﳓﻮ ﺳﻔﻬﺎﺀ ﺍﻟﻘﻮﻡ ﻭﻋﺎﻣﺔ ﺍﻟﻨﺎﺱ‪ ،‬ﺣﺎﻓﻈﻮﺍ ﻋﻠﻰ ﺳﻔﻴﻨﺔ ﺍ‪‬ﺘﻤﻊ ﻣﻦ ﺍﻟﻐﺮﻕ‪ ،‬ﻭﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ ﻭﺇﺧﻮﺍ‪‬ﻢ ﻣﻦ ﺍﳍﻼﻙ ﺍﻟﺬﻱ ﻻ ﻳﻜﺎﺩ ﻳﻨﺠﻮ‬
‫ﻣﻨﻪ ﺃﺣﺪ ﺑﺴﺒﺐ ﺍﻻﳓﺮﺍﻓﺎﺕ‪ ،‬ﻭﺍﻟﻘﺎﺋﻢ ﻋﻠﻰ ﺣﺪﻭﺩ ﺍﷲ ﻫﻮ ﺍﳌﻄﻴﻊ ﷲ‪ ،‬ﺍﻵﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﺎﻫﻲ ﻋﻦ ﺍﳌﻨﻜﺮ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻮﺍﻗﻊ ﻓﻴﻬﺎ ﻓﻬـﻮ‬
‫ﺍﳌﻨﺤﺮﻑ ﺍﻟﺬﻱ ﻻ ﻳﺄﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﻻ ﻳﻨﻬﻰ ﻋﻦ ﺍﳌﻨﻜﺮ‪ ،‬ﻭﻓﻌﻠﻪ ﻫﻮ ﺳﺒﺐ ﻫﻼﻙ ﺍ‪‬ﺘﻤﻊ‪ ،‬ﻛﻤﺎ ﺃﻥ ﻣﻦ ﺧﺮﻕ ﺍﻟﺴﻔﻴﻨﺔ ﻛﺎﻥ ﺳـﺒﺒﹰﺎ ﰲ‬
‫ﻫﻼﻙ ﻛﻞ ﻣﻦ ﻛﺎﻥ ﰲ ﺍﻟﺴﻔﻴﻨﺔ‪ ،‬ﻭﻟﻜﻦ ﺇﺫﺍ ﻭﺟﺪ ﰲ ﺍﻟﺴﻔﻴﻨﺔ ﻣﻦ ﻳﺄﺧﺬ ﻋﻠﻰ ﻳﺪﻳﻪ ﻭﳝﻨﻌﻪ ﻣﻦ ﻓﻌﻠﻪ ﺍﻷﲪﻖ ﻛﺎﻥ ﺳﺒﺒﹰﺎ ﰲ ﳒﺎﺗﻪ ﻭﳒﺎﺓ‬
‫ﻛﻞ ﻣﻦ ﰲ ﺍﻟﺴﻔﻴﻨﺔ‪ ،‬ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﻭﺟﺪ ﰲ ﺍ‪‬ﺘﻤﻊ ﻣﻦ ﻳﺄﺧﺬ ﻋﻠﻰ ﺃﻳﺪﻱ ﺍﳌﻨﺤﺮﻓﲔ ﻓﻴﺄﻣﺮﻫﻢ ﺑﺎﳌﻌﺮﻭﻑ ﻭﻳﻨﻬﺎﻫﻢ ﻋﻦ ﺍﳌﻨﻜﺮ ﻳﻜـﻮﻥ‬
‫ﺶ‪-‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻦ‪ -‬ﹶﺃﻥﱠ ﺍﻟ‪‬ﻨﺒﹺـ ‪‬‬
‫ﻲ‪-‬‬ ‫ﺤ ﹴ‬
‫ﺖ ‪‬ﺟ ‪‬‬
‫ﺐ ﹺﺑ‪‬ﻨ ‪‬‬
‫ﺳﺒﺒﹰﺎ ﰲ ﳒﺎﺓ ﻫﺬﻩ ﺍ‪‬ﺘﻤﻊ ﻣﻦ ﺍﳍﻼﻙ ﺍﻟﻌﺎﻡ ﺍﻟﺬﻱ ﻳﺸﻤﻞ ﺍﻟﺼﺎﱀ ﻭﺍﻟﻄﺎﱀ‪ ،‬ﻓ ‪‬ﻌ ‪‬ﻦ ‪‬ﺯ‪‬ﻳ‪‬ﻨ ‪‬‬
‫)‪(٢‬‬
‫ﺝ‬
‫ﻳ‪‬ـ ﹾﺄﺟ‪‬ﻮ ‪‬‬ ‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ‪ ،-‬ﺩ ‪‬ﺧ ﹶﻞ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ ﹶﻓ ﹺﺰﻋ‪‬ﺎ ‪‬ﻳﻘﹸﻮ ﹸﻝ‪ » :‬ﹶﻻ ﹺﺇﹶﻟ ‪‬ﻪ ﹺﺇﻟﱠﺎ ﺍﷲ‪ ،‬ﻭ‪‬ﻳ ﹲﻞ ‪‬ﻟ ﹾﻠ ‪‬ﻌ ‪‬ﺮ ﹺ‬
‫ﺏ ‪‬ﻣ ‪‬ﻦ ‪‬ﺷ ‪‬ﺮ ﹶﻗ ‪‬ﺪ ﺍ ﹾﻗ‪‬ﺘ ‪‬ﺮﺏ‪ ،‬ﻓﹸ‪‬ﺘ ‪‬ﺢ ﺍﻟ‪‬ﻴ ‪‬ﻮ ‪‬ﻡ ‪‬ﻣ ‪‬ﻦ ‪‬ﺭ ‪‬ﺩ ﹺﻡ‬
‫ﺶ ﹶﻓﻘﹸ ﹾﻠﺖ‪ ‬ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﷲ‪ :‬ﹶﺃ‪‬ﻧ ‪‬ﻬ‪‬ﻠﻚ‪ ‬ﻭﻓ‪‬ﻴﻨ‪‬ﺎ ﺍﻟﺼ‪‬ﺎ‪‬ﻟﺤ‪‬ﻮﻥﹶ؟‬
‫ﺤ ﹴ‬
‫ﺖ ‪‬ﺯ‪‬ﻳ‪‬ﻨﺐ‪ ‬ﹺﺑ‪‬ﻨﺖ‪ ‬ﺟ ‪‬‬ ‫ﺝ ‪‬ﻣﹾﺜﻞﹸ ‪‬ﻫ ‪‬ﺬ ‪‬ﻩ« ‪‬ﻭ ‪‬ﺣﻠﱠ ‪‬ﻖ ﹺﺑﹺﺈ ‪‬‬
‫ﺻ‪‬ﺒ ‪‬ﻌ ‪‬ﻪ ﺍ ِﻹ‪‬ﺑﻬ‪‬ﺎ ﹺﻡ ﻭ‪‬ﺍﱠﻟﺘ‪‬ﻲ ‪‬ﺗﻠ‪‬ﻴﻬ‪‬ﺎ‪ ،‬ﻗﹶﺎﹶﻟ ‪‬‬ ‫‪‬ﻭ ‪‬ﻣ ﹾﺄﺟ‪‬ﻮ ‪‬‬
‫)‪(٣‬‬
‫‪.‬‬ ‫ﳋ‪‬ﺒﺚﹸ«‬
‫ﻗﹶﺎ ﹶﻝ‪» :‬ﻧ ‪‬ﻌ ‪‬ﻢ ﹺﺇﺫﹶﺍ ﹶﻛﺜﹸ ‪‬ﺮ ﺍ ﹶ‬
‫ﻭﻻ ﻳﻜﺜﺮ ﺍﳋﺒﺚ ﰲ ﳎﺘﻤﻊ ﻣﻦ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺇﻻ ﺇﺫﺍ ﻗﻞ ﻓﻴﻪ ﺃﻫﻞ ﺍﳊﺴﺒﺔ‪ ،‬ﻭﻣﻦ ﻓﻀﻞ ﺍﷲ‪-‬ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ -‬ﺃﻥ ﺟﻌﻞ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﺍﻟﻌﻈﻴﻢ‬
‫ﻼ ﻛﺎﻥ ﻟﻪ ﻣﺜﻞ ﺃﺟﺮ ﻣﻦ ﺻﻼﻫﺎ‪ ،‬ﻭﻣﻦ ﺃﻣﺮ ﺑﺼﺪﻗﺔ ﺃﻭ ﺻﻮﻡ ﺃﻭ‬
‫ﺳﺒﺒﹰﺎ ﳊﺼﻮﻝ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﺛﻮﺍﺏ ﻋﺒﺎﺩﺍﺕ ﱂ ﻳﺒﺎﺷﺮﻫﺎ‪ ،‬ﻓﻤﻦ ﺃﻣﺮ ﺑﺼﻼﺓ ﻣﺜ ﹰ‬
‫ﺣﺞ ﺃﻭ ﳓﻮ ﺫﻟﻚ ﻣﻦ ﺍﻟﻄﺎﻋﺎﺕ‪ ،‬ﺍﻟﻮﺍﺟﺒﺎﺕ ﺃﻭ ﺍﳌﺴﺘﺤﺒﺎﺕ‪ ،‬ﻛﺎﻥ ﻟﻪ ﻣﻦ ﺍﻷﺟﺮ ﻣﺜﻞ ﺃﺟﺮ ﻣﻦ ﻓﻌﻠﻬﺎ‪ ،‬ﻓ ‪‬ﻌ ‪‬ﻦ ﹶﺃﺑﹺﻲ ﻫ‪ ‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ‪-‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ ،-‬ﹶﺃﻥﱠ‬
‫ﷲ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،-‬ﻗﹶﺎ ﹶﻝ‪ » :‬ﻣ ‪‬ﻦ ‪‬ﺩﻋ‪‬ﺎ ﹺﺇﻟﹶﻰ ﻫﺪ‪‬ﻯ‪ ،‬ﻛﹶﺎ ﹶﻥ ﹶﻟﻪ‪ ‬ﻣ ‪‬ﻦ ﺍﹾﻟﹶﺄ ‪‬ﺟ ﹺﺮ ‪‬ﻣﹾﺜﻞﹸ ﹸﺃﺟ‪‬ﻮ ﹺﺭ ‪‬ﻣ ‪‬ﻦ ‪‬ﺗﹺﺒ ‪‬ﻌﻪ‪ ،‬ﻟﹶﺎ ‪‬ﻳ‪‬ﻨﻘﹸﺺ‪ ‬ﹶﺫ‪‬ﻟ ‪‬‬
‫ﻚ ‪‬ﻣ ‪‬ﻦ ﹸﺃﺟ‪‬ﻮ ﹺﺭ ‪‬ﻫ ‪‬ﻢ ‪‬ﺷ‪‬ﻴﺌﹰﺎ‪،‬‬ ‫‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍ ِ‬
‫)‪.(٤‬‬
‫ﻚ ‪‬ﻣ ‪‬ﻦ ﺁﺛﹶﺎ ‪‬ﻣ ﹺﻬ ‪‬ﻢ ‪‬ﺷ‪‬ﻴﺌﹰﺎ«‬
‫ﺿﻠﹶﺎﹶﻟﺔ‪ ،‬ﻛﹶﺎ ﹶﻥ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬ﻪ ‪‬ﻣ ‪‬ﻦ ﺍﹾﻟﹺﺈﹾﺛ ﹺﻢ ‪‬ﻣﹾﺜﻞﹸ ﺁﺛﹶﺎ ﹺﻡ ‪‬ﻣ ‪‬ﻦ ‪‬ﺗﹺﺒ ‪‬ﻌﻪ‪ ،‬ﻟﹶﺎ ‪‬ﻳ‪‬ﻨﻘﹸﺺ‪ ‬ﹶﺫ‪‬ﻟ ‪‬‬
‫‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﺩﻋ‪‬ﺎ ﹺﺇﻟﹶﻰ ‪‬‬
‫ﻱ‪-‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ ،-‬ﻗﹶﺎ ﹶﻝ‪ :‬ﺟ‪‬ﺎ َﺀ ﺭ‪‬ﺟ ﹲﻞ ﹺﺇﻟﹶﻰ ﺍﻟ‪‬ﻨﹺﺒ ‪‬ﻲ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ‪ ،-‬ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﹺﺇﻧ‪‬ﻲ ﹸﺃﺑ‪‬ـ ‪‬ﺪ ‪‬‬
‫ﻉ ﺑﹺـﻲ‬ ‫ﺴﻌ‪‬ﻮ ‪‬ﺩ ﺍﹾﻟﹶﺄ‪‬ﻧﺼ‪‬ﺎ ﹺﺭ ‪‬‬
‫ﻭ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑﹺﻲ ‪‬ﻣ ‪‬‬
‫ﷲ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﻢ‪:-‬‬ ‫ﻓﹶﺎ ‪‬ﺣ ‪‬ﻤ ﹾﻠﻨﹺﻲ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪» :‬ﻣ‪‬ﺎ ‪‬ﻋ‪‬ﻨﺪ‪‬ﻱ«‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ ‪‬ﺭ ‪‬ﺟ ﹲﻞ‪ :‬ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﷲِ‪ ،‬ﹶﺃﻧ‪‬ﺎ ﹶﺃ ‪‬ﺩﻟﱡ ‪‬ﻪ ‪‬ﻋﻠﹶﻰ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ ‪‬‬
‫ﺤﻤ‪‬ﻠﻪ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬
‫)‪(٥‬‬
‫‪.‬‬ ‫» ‪‬ﻣ ‪‬ﻦ ‪‬ﺩﻝﱠ ‪‬ﻋﻠﹶﻰ ‪‬ﺧ‪‬ﻴ ﹴﺮ ﹶﻓﹶﻠﻪ‪ ‬ﻣﹾﺜﻞﹸ ﹶﺃ ‪‬ﺟ ﹺﺮ ﻓﹶﺎ ‪‬ﻋ‪‬ﻠ ‪‬ﻪ«‬
‫ﻭﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﺩﻋﻮﺓ ﺇﱃ ﺍﳍﺪﻯ‪ ،‬ﻭ ﺩﻻﻟﺔ ﻋﻠﻰ ﺍﳋﲑ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﺈﻥ ﺍﻟﻘﺎﺋﻢ ﺑﺬﻟﻚ ﳛﺼﻞ ﻣﻦ ﺍﻷﺟﺮ ﺍﻟﺸﻲﺀ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻭﺃﻛﻤﻞ‬
‫ﺍﻟﻨﺎﺱ ﰲ ﻫﺬﺍ ﺍﳉﺎﻧﺐ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻓﻤﺎ ﻋﻤﻠﺖ ﺍﻷﻣﺔ ﻣﻦ ﺧﲑ ﺇﻻ ﺑﺪﻻﻟﺘﻪ ﺇﻳﺎﻫﻢ‪ ،‬ﻭﻛﻠﻤﺎ ﻛﺎﻥ ﺍﻹﻧﺴﺎﻥ ﺃﻧﺸﻂ‬

‫ﺏ‪ :‬ﻫﻞ ﻳﻘﺮﻉ ﰲ ﺍﻟﻘﺴﻤﺔ ﻭﺍﻻﺳﺘﻬﺎﻡ ﻓﻴﻪ )‪.(٢٤٩٣‬‬

‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ )‪ (١٣٩ /٣‬ﻛﺘﺎﺏ ﺍﻟﺸﺮﻛﺔ‪ ،‬ﺑﺎ ‪‬‬
‫)‪ (٢‬ﺭﺩﻣﺖ ﺍﻟﺜﻠﻤﺔ ﺭﺩﻣﺎ ﺇﺫﺍ ﺳﺪﺩ‪‬ﺎ ﻭﺍﻻﺳﻢ ﻭﺍﳌﺼﺪﺭ ﺳﻮﺍﺀ ‪ :‬ﺍﻟﺮﺩﻡ ‪ .‬ﻭﻋﻘﺪ ﺍﻟﺘﺴﻌﲔ ﻣﻦ ﻣﻮﺍﺿﻌﺎﺕ ﺍﳊﺴﺎﺏ ﻭﻫﻮ ﺃﻥ ﲡﻌﻞ ﺭﺃﺱ ﺍﻷﺻﺒﻊ ﺍﻟﺴﺒﺎﺑﺔ ﰲ‬
‫ﺃﺻﻞ ﺍﻹ‪‬ﺎﻡ ﻭﺗﻀﻤﻬﺎ ﺣﱴ ﻻ ﻳﺒﲔ ﺑﻴﻨﻬﻤﺎ ﺇﻻ ﺧﻠﻞ ﻳﺴﲑ‪ .‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﻨﻬﺎﻳﺔ ﰲ ﻏﺮﻳﺐ ﺍﻷﺛﺮ )‪.(٥١٧ /٢‬‬
‫)‪ (٣‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪ ،‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ )‪ (١٣٨ /٤‬ﻛﺘﺎﺏ ﺃﺣﺎﺩﻳﺚ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﺑﺎﺏ ﻗﺼﺔ ﻳﺄﺟﻮﺝ‪ ،‬ﻭﻣﺄﺟﻮﺝ )‪ (٣٣٤٦‬ﻭﻣﺴﻠﻢ ﰲ ﺻـﺤﻴﺤﻪ‬
‫)‪ (٢٢٠٧ /٤‬ﻛﺘﺎﺏ ﺍﻟﻔﱳ ﻭﺃﺷﺮﺍﻁ ﺍﻟﺴﺎﻋﺔ‪ ،‬ﺑﺎﺏ ﺍﻗﺘﺮﺍﺏ ﺍﻟﻔﱳ ﻭﻓﺘﺢ ﺭﺩﻡ ﻳﺄﺟﻮﺝ ﻭﻣﺄﺟﻮﺝ )‪.(٢٨٨٠‬‬
‫)‪ (٤‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ )‪ (٢٠٦٠ /٤‬ﻛﺘﺎﺏ ﺍﻟﻌﻠﻢ‪ ،‬ﺑﺎﺏ ﻣﻦ ﺳﻦ ﺳﻨ ﹰﺔ ﺣﺴﻨ ﹰﺔ ﺃﻭ ﺳﻴﺌ ﹰﺔ ﻭﻣﻦ ﺩﻋﺎ ﺇﱃ ﻫﺪ‪‬ﻯ ﺃﻭﺿﻼﻟ ‪‬ﺔ )‪.(٢٦٧٤‬‬
‫ﺏ ﻭﻏﲑﻩ‪ ،‬ﻭﺧﻼﻓﺘـﻪ ﰲ ﺃﻫﻠـﻪ ﲞـ ﹴﲑ‬
‫)‪ (٥‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ )‪ (١٥٠٦ /٣‬ﻛﺘﺎﺏ ﺍﻹﻣﺎﺭﺓ‪ ،‬ﺑﺎﺏ ﻓﻀﻞ ﺇﻋﺎﻧﺔ ﺍﻟﻐﺎﺯﻱ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﲟﺮﻛﻮ ﹴ‬
‫)‪. (١٨٩٣‬‬

‫‪١٩‬‬
‫ﰲ ﻫﺬﺍ ﺍﳉﺎﻧﺐ‪ ،‬ﻛﺎﻥ ﺃﻛﺜﺮ ﻧﺼﻴﺒﹰﺎ ﻣﻦ ﺍﳋﲑ ﺍﻟﺬﻱ ﳛﺼﻞ ﻟﻪ ﺑﺎﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ‪ ،‬ﻭﻫﺬﺍ ﺍﻷﺟﺮ ﺍﳊﺎﺻﻞ ﻫﻮ ﺛـﻮﺍﺏ‬
‫)‪(١‬‬
‫ﺁﺧﺮ‪ ،‬ﻷﻥ ﺍﻵﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﺣﱴ ﻟﻮ ﱂ ﻳﺴﺘﺠﺐ ﻟﻪ ﺍﳌﺄﻣﻮﺭ ﻓﺈﻧﻪ ﻣﺄﺟﻮﺭ ﻋﻠﻰ ﻓﻌﻠﻪ ﻣﻦ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ‪.‬‬
‫ﺇ ﹼﻥ ﺗﺮﻙ ﺍﳊﺴﺒﺔ ﺳﺒﺐ ﰲ ﺍﻟﺘﻌﺮﺽ ﻟﻌﻘﺎﺏ ﺍﷲ ‪-‬ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ ،-‬ﻭﻫﺬﺍ ﺍﻟﻌﻘﺎﺏ ﺭﲟﺎ ﻛﺎﻥ ﻋﺎﻣﺎﹰ‪ ،‬ﻋ ‪‬ﻦ ﹶﻗ‪‬ﻴﺲﹴ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻗﹶﺎ ‪‬ﻡ ﹶﺃﺑ‪‬ﻮ ‪‬ﺑ ﹾﻜ ﹴﺮ‬
‫ﺴﻜﹸ ‪‬ﻢ ﻟﹶﺎ‬
‫ﷲ ‪‬ﻭﹶﺃﹾﺛﻨ‪‬ﻰ ‪‬ﻋﹶﻠ‪‬ﻴﻪ‪ ،‬ﹸﺛﻢ‪ ‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﻟﻨ‪‬ﺎﺱ‪ ،‬ﹺﺇ‪‬ﻧ ﹸﻜ ‪‬ﻢ ‪‬ﺗ ﹾﻘﺮ‪‬ﺅﻭ ﹶﻥ ‪‬ﻫ ‪‬ﺬ ‪‬ﻩ ﺍﻟﹾﺂ‪‬ﻳ ﹶﺔ‪ :‬ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﱠﻟﺬ‪‬ﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ﹶﺃ‪‬ﻧﻔﹸ ‪‬‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ ﺍ َ‬
‫‪-‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ -‬ﹶﻓ ‪‬‬
‫ﷲ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪-‬ﻳﻘﹸﻮ ﹸﻝ‪ » :‬ﹺﺇﻥﱠ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﺱ ﹺﺇﺫﹶﺍ ‪‬ﺭﹶﺃﻭ‪‬ﺍ ﺍﹾﻟﻤ‪‬ﻨ ﹶﻜ ‪‬ﺮ‬ ‫ﺿﻞﱠ ﹺﺇﺫﹶﺍ ﺍ ‪‬ﻫ‪‬ﺘ ‪‬ﺪ‪‬ﻳ‪‬ﺘ ‪‬ﻢ‪] ‬ﺍﳌﺎﺋﺪﺓ‪ ،[١٠٥ :‬ﻭﹺﺇﻧ‪‬ﺎ ‪‬ﺳ ‪‬ﻤ ‪‬ﻌﻨ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍ ِ‬
‫ﻀﺮ‪ ‬ﹸﻛ ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ‪‬‬
‫‪‬ﻳ ‪‬‬
‫)‪(٢‬‬
‫‪.‬‬ ‫ﷲ ﹺﺑ ‪‬ﻌﻘﹶﺎﹺﺑ ‪‬ﻪ«‬
‫ﻚ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬ﻌﻤ‪ ‬ﻬ ‪‬ﻢ ﺍ ُ‬
‫ﹶﻓﹶﻠ ‪‬ﻢ ﻳ‪‬ﻐ‪‬ﻴﺮ‪‬ﻭﻩ‪ ،‬ﹶﺃ ‪‬ﻭ ‪‬ﺷ ‪‬‬
‫)‪(٣‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻌﺮﰊ ‪-‬ﺭﲪﻪ ﺍﷲ‪" :-‬ﻭﻫﺬﺍ ﺍﻟﻔﻘﻪ ﻋﻈﻴﻢ‪ ،‬ﻭﻫﻮ ﺃﻥ ﺍﻟﺬﻧﻮﺏ ﻣﻨﻬﺎ ﻣﺎ ﻳﻌﺠﻞ ﺍﷲ ﻋﻘﻮﺑﺘﻪ‪ ،‬ﻭﻣﻨﺎ ﻣﺎ ﳝﻬـﻞ ‪‬ـﺎ ﺇﱃ‬
‫)‪(٤‬‬
‫ﺍﻵﺧﺮﺓ‪ ،‬ﻭﺍﻟﺴﻜﻮﺕ ﻋﻠﻰ ﺍﳌﻨﻜﺮ ﺗﺘﻌﺠﻞ ﻋﻘﻮﺑﺘﻪ ﰲ ﺍﻟﺪﻧﻴﺎ ﺑﻨﻘﺺ ﺍﻷﻣﻮﺍﻝ ﻭﺍﻷﻧﻔﺲ ﻭﺍﻟﺜﻤﺮﺍﺕ ﻭﺭﻛﻮﺏ ﺍﻟﺬﻝ ﻭﺍﻟﻈﻠﻤﺔ ﻟﻠﺨﻠﻖ" ‪.‬‬
‫ﺇ ﹼﻥ ﺣﺪﻭﺙ ﺍﳓﺮﺍﻑ ﰲ ﳎﺘﻤﻊ ﻣﻦ ﺍ‪‬ﺘﻤﻌﺎﺕ ﻳﻜﻮﻥ ﰲ ﺑﺎﺩﻱﺀ ﺍﻷﻣﺮ ﻣﺴﺘﻘﺒﺤﹰﺎ ﻣﻦ ﺍﳉﻤﻴﻊ؛ ﻷ‪‬ﻢ ﱂ ﻳـﺄﻟﻔﻮﻩ ﻭﱂ ﻳﻌﺘـﺎﺩﻭﻩ‪،‬‬
‫ﺐ ﻋﻠﻴﻪ ﺍﻟﺼﻐﲑ‪ ،‬ﺣـﱴ‬
‫ﻼ ﻋﻦ ﻛﻮﻧﻪ ﺃﻣﺮﹰﺍ ﳐﺎﻟﻔﹰﺎ ﻟﻠﺸﺮﻉ ﻭﻣﻨﻬﻴﹰﺎ ﻋﻨﻪ‪ ،‬ﻭﻟﻜﻦ ﺇﺫﺍ ﻓﺸﺎ ﻫﺬﺍ ﺍﻻﳓﺮﺍﻑ ﰲ ﺍ‪‬ﺘﻤﻊ‪ ،‬ﺃﻟﻔﻪ ﺍﻟﻜﺒﲑ‪ ،‬ﻭﺷ ‪‬‬
‫ﻓﻀ ﹰ‬
‫ﻼ ﻣﻌﺘﺎﺩﹰﺍ ﻭﻟﻴﺲ ﻣﻨﻜﺮﹰﺍ ﻣﻦ ﺍﳌﻨﻜﺮﺍﺕ‪ ،‬ﻭﺍﻟﻮﺍﻗﻊ ﻳﺸﻬﺪ ﺑﺬﻟﻚ‪ ،‬ﰲ ﳎﺘﻤﻌﻨﺎ ﻭﰲ ﻏﲑﻩ ﻣﻦ ﺍ‪‬ﺘﻤﻌﺎﺕ‪ ،‬ﻭﻋﻠﻰ ﺳﺒﻴﻞ‬
‫ﻳﺮﻯ ﻫﺬﺍ ﺍﻷﻣﺮ ﻋﻤ ﹰ‬
‫ﺍﳌﺜﺎﻝ ﻛﻴﻒ ﻫﻲ ﻧﻈﺮﺓ ﺍﻟﻨﺎﺱ ﻟﺸﺎﺭﺏ ﺍﻟﺪﺧﺎﻥ ﺍﻟﻴﻮﻡ‪ ،‬ﻣﻘﺎﺭﻧﺔ ﳍﺎ ﰲ ﺳﺎﺑﻖ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﻭﺇﺫﺍ ﻋﻠﻢ ﻫﺬﺍ‪ ،‬ﻓﻼ ﺑﺪ ﺃﻥ ﻧﻌﻠﻢ ﺃﻥ ﺳﺒﺐ ﺗﻔﺸﻲ‬
‫ﻱ ﳎﺘﻤﻊ ﻣﻦ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺇﳕﺎ ﻫﻮ ﺑﺴﺒﺐ ﻋﺪﻡ ﺇﻧﻜﺎﺭﻩ‪ ،‬ﺃﻭ ﺍﻟﺘﻘﺼﲑ ﰲ ﺇﻧﻜﺎﺭﻩ‪ ،‬ﻭﻣﻦ ﺍﻟﻄﺒﻴﻌﻲ ﻋﻨﺪ ﺍﻹﻧﺴﺎﻥ ﺃﻧـﻪ ﺇﺫﺍ‬
‫ﺍﻻﳓﺮﺍﻓﺎﺕ ﰲ ﺃ ‪‬‬
‫ﺃﺭﺍﺩ ﺃﻥ ﻳﻘﺪﻡ ﻋﻠﻰ ﻋﻤﻞ ﻣﺴﺘﻨﻜﺮ ﰲ ﳎﺘﻤﻊ ﻣﻦ ﺍ‪‬ﺘﻤﻌﺎﺕ‪ ،‬ﻓﺈﻧﻪ ﺑﺎﻟﺘﺎﱄ ﳛﺴﺐ ﺣﺴﺎﺏ ﺭﺩﻭﺩ ﻓﻌﻞ ﺫﻟﻚ ﺍ‪‬ﺘﻤﻊ ﲡﺎﻫﻪ‪ ،‬ﺇﻣﺎ ﺑﺎﻟﻌﻘﻮﺑﺔ‬
‫ﺃﻭ ﺑﺎﻟﻠﻮﻡ ﻋﻠﻰ ﺍﻟﻔﻌﻞ‪ ،‬ﻓﺈﺫﺍ ﻋﻠﻢ ﺍﳌﻘﺪﻡ ﻋﻠﻰ ﺍﻻﳓﺮﺍﻑ ﰲ ﺍ‪‬ﺘﻤﻊ ﺍﳌﺴﻠﻢ ﻣﺎ ﺳﻴﻼﻗﻴﻪ ﻣﻦ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ﺃﻭ ﺍﻟﻌﻘﻮﺑﺔ ﻋﻠﻰ ﻓﻌﻠﻪ‪ ،‬ﻓﺈﻥ‬
‫ﻫﺬﺍ ﺑﺈﺫﻥ ﺍﷲ ﺗﻌﺎﱃ ﻳﻜﻮﻥ ﺭﺍﺩﻋﹰﺎ ﻟﻪ ﻋﻦ ﺍﺭﺗﻜﺎﺏ ﺗﻠﻚ ﺍﳌﻌﺼﻴﺔ ﻭﺍﻟﺴﻼﻣﺔ ﻣﻨﻬﺎ‪ ،‬ﺃﻣﺎ ﺇﺫﺍ ﹸﻓﻘ‪‬ﺪ ﺩﻭﺭ ﺍﳊﺴﺒﺔ ﺃﻭ ﺿﻌﻒ‪ ،‬ﻓﺈﻥ ﺍﳌﻘﺪﻡ ﻋﻠﻰ‬
‫ﺍﻻﳓﺮﺍﻑ‪ ،‬ﺃﻭ ﺗﺎﺭﻙ ﺍﻟﻄﺎﻋﺔ‪ ،‬ﳝﻀﻲ ﻗﺪﻣﹰﺎ ﰲ ﻓﻌﻠﻪ ﺁﻣﻨﹰﺎ ﻣﻦ ﺍﻟﺮﺩﻉ ﻭﺍﻟﻌﻘﻮﺑﺔ‪ ،‬ﻭﻟﻴﺲ ﻫﺬﺍ ﻓﺤﺴﺐ ﺑﻞ ﺇﻥ ﺍﻟﻌﺎﺻﻲ ﻳﺘﺪﺭﺝ ﰲ ﻣﻌﺼﻴﺘﻪ‬
‫ﻣﻦ ﺻﻐﲑﺓ ﺇﱃ ﻛﺒﲑﺓ ﻓﺄﻛﱪ‪ ...‬ﻭﻫﻜﺬﺍ‪ ،‬ﻭﻛﻞ ﺫﻟﻚ ﻷﻧﻪ ﱂ ﳚﺪ ﺍﻵﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﺎﻫﻲ ﻋﻦ ﺍﳌﻨﻜﺮ‪ ،‬ﻓﻜﺎﻥ ﻫﺬﺍ ﺇﻋﺎﻧﺔ ﻟﻠﻌﺎﺻـﻲ‬
‫ﻋﻠﻰ ﺍﻟﻮﻗﻮﻉ ﰲ ﺍﳌﻌﺼﻴﺔ‪ ،‬ﻭﺍﺧﺘﻔﺎﺀ ﻣﻈﺎﻫﺮ ﺍﻟﺪﻳﻦ ﰲ ﺍ‪‬ﺘﻤﻊ‪ ،‬ﻭﻓﺸﻮ ﺍﳌﻨﻜﺮﺍﺕ ﻓﻴﻪ ﻫﻮ ﻏﺮﺑﺔ ﺍﻟﺪﻳﻦ ﺍﻟﱵ ﺃﺷﺎﺭ ﺇﻟﻴﻬﺎ ﺭﺳﻮﻝ ﺍﷲ ‪-‬ﺻﻠﻰ‬
‫ﷲ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ‪» :-‬ﺑ ‪‬ﺪﹶﺃ ﺍﹾﻟﹺﺈ ‪‬ﺳﻠﹶﺎ ‪‬ﻡ ﹶﻏﺮﹺﻳﺒ‪‬ﺎ‪ ،‬ﻭ ‪‬ﺳ‪‬ﻴﻌ‪‬ﻮ ‪‬ﺩ ﹶﻛﻤ‪‬ﺎ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪-‬ﻓ ‪‬ﻌ ‪‬ﻦ ﹶﺃﺑﹺﻲ ﻫ‪ ‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ‪-‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ ،-‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻗﹶﺎ ﹶﻝ ﺭ‪‬ﺳﻮﻝﹸ ﺍ ِ‬
‫)‪(٥‬‬
‫‪‬ﺑ ‪‬ﺪﹶﺃ ﹶﻏﺮﹺﻳﺒ‪‬ﺎ‪ ،‬ﹶﻓﻄﹸﻮﺑ‪‬ﻰ ‪‬ﻟ ﹾﻠ ‪‬ﻐ ‪‬ﺮﺑ‪‬ﺎ ِﺀ« ‪.‬‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ‪ ،‬ﻟﻠﺒﻴﺎﻧﻮﱐ )ﺹ ‪.(١٨‬‬

‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺃﺑﻮﺩﺍﻭﺩ ﰲ ﺳﻨﻨﻪ )‪ (١٢٢ /٤‬ﻛﺘﺎﺏ ﺍﳌﻼﺣﻢ‪ ،‬ﺑﺎﺏ ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ )‪(٤٣٣٨‬ﻭﺍﻟﺘﺮﻣﺬﻱ ﰲ ﺳﻨﻨﻪ )‪ (٢٥٦ /٥‬ﺃﺑﻮﺍﺏ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﻋـﻦ‬
‫ﺏ‪ :‬ﻭﻣﻦ ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ )‪ (٣٠٥٧‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﰲ ﺳﻨﻨﻪ )‪ (١٣٩ /٥‬ﺃﺑﻮﺍﺏ ﺍﻟﻔﱳ‪ ،‬ﺑﺎﺏ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ‬
‫ﺭﺳﻮﻝ ﺍﷲ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ، -‬ﺑﺎ ‪‬‬
‫ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ )‪ (٤٠٠٥‬ﻭﺍﻟﻨﺴﺎﺋﻲ ﰲ ﺍﻟﻜﱪﻯ )‪ (٨٨ /١٠‬ﻭﺃﲪﺪ ﰲ ﻣﺴﻨﺪﻩ)‪ (٢/١‬ﻭﰲ )‪ (٥/١‬ﻭﰲ)‪ (٧/١‬ﻭﰲ)‪ (٧/١‬ﻭﰲ)‪. (٩/١‬‬
‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻷﻟﺒﺎﱐ‪) :‬ﺻﺤﻴﺢ( ﺍﻧﻈﺮ‪ :‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ (١٩٧٤‬ﰲ ﺻﺤﻴﺢ ﺍﳉﺎﻣﻊ‪.‬‬
‫ﻫﻮ‪ :‬ﳏﻤﺪ ﺑﻦ ﻋﺒﺪﺍﷲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪﺍﷲ ﺑﻦ ﺃﲪﺪ ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺍﻟﻌﺮﰊ ﺍﳌﻌﺎﻓﺮﻱ‪ ،‬ﻣﻦ ﺃﻫﻞ ﺇﺷﺒﻴﻠﻴﺔ ﻳﻜﲎ ﺃﺑﺎ ﺑﻜﺮ ﺍﻹﻣﺎﻡ ﺍﻟﻌﻼﻣﺔ ﺍﳊﺎﻓﻆ ﺍﳌﺘﺒﺤﺮ‬ ‫)‪(٣‬‬
‫ﺧﺘﺎﻡ ﻋﻠﻤﺎﺀ ﺍﻷﻧﺪﻟﺲ ﻭﺁﺧﺮ ﺃﺋﻤﺘﻬﺎ ﻭﺣﻔﺎﻇﻬﺎ ﻭﺃﺑﻮﻩ ﺃﺑﻮ ﳏﻤﺪ ﻣﻦ ﻓﻘﻬﺎﺀ ﺑﻠﺪﻩ ﺇﺷﺒﻴﻠﻴﺔ ﻭﺭﺅﺳﺎﺋﻬﺎ‪.‬ﺗﻮﰲ ﺳﻨﺔ‪ ٥٤٣) :‬ﻫـ( ﻟﻪ ﻛﺘﺎﺏ ﺣـﺪﻳﺚ ﺃﻡ‬
‫ﺯﺭﻉ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻟﻨﺎﺳﺦ ﻭﺍﳌﻨﺴﻮﺥ‪ ،‬ﻭﲣﻠﻴﺺ ﺍﻟﺘﻠﺨﻴﺺ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻟﻘﺎﻧﻮﻥ ﰲ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﺰﻳﺰ‪ ،‬ﻭﻟﻪ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻟﺘﺂﻟﻴﻒ‪ .‬ﺍﻧﻈﺮ ﺗﺮﲨﺘـﻪ ﰲ‪:‬‬
‫ﺍﻟﺪﻳﺒﺎﺝ ﺍﳌﺬﻫﺐ ﰲ ﻣﻌﺮﻓﺔ ﺃﻋﻴﺎﻥ ﻋﻠﻤﺎﺀ ﺍﳌﺬﻫﺐ )ﺹ ‪.(١٤٩‬‬
‫)‪ (٤‬ﻋﺎﺭﺿﺔ ﺍﻷﺣﻮﺫﻱ ﻟﺸﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﻟﻺﺷﺒﻴﻠﻲ‪.(١٥/٩) ،‬‬
‫ﺠ ‪‬ﺪ‪‬ﻳ ﹺﻦ )‪.(١٤٥‬‬
‫ﺴﹺ‬
‫ﺏ ‪‬ﺑﻴ‪‬ﺎ ‪‬ﻥ ﹶﺃﻥﱠ ﺍﹾﻟﹺﺈ ‪‬ﺳﻠﹶﺎ ﹺﻡ ‪‬ﺑ ‪‬ﺪﹶﺃ ﹶﻏﺮﹺﻳﺒ‪‬ﺎ ‪‬ﻭ ‪‬ﺳ‪‬ﻴﻌ‪‬ﻮ ‪‬ﺩ ﹶﻏﺮﹺﻳﺒ‪‬ﺎ‪ ،‬ﻭﹶﺃ‪‬ﻧﻪ‪ ‬ﻳ ﹾﺄ ﹺﺭﺯ‪ ‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤ ‪‬‬ ‫)‪ (٥‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ )‪ (١٣٠ /١‬ﻛﺘ‪‬ﺎ ‪‬‬
‫ﺏ ﺍﹾﻟﹺﺈﳝ‪‬ﺎ ﹶﻥ ﺑ‪‬ﺎ ‪‬‬

‫‪٢٠‬‬
‫ﻛﻤﺎ ﺃﻥ ﻏﻴﺎﺏ ﺍﻟﻌﻠﻢ ﺑﺄﻣﻮﺭ ﺍﻟﺪﻳﻦ ﻭﻇﻬﻮﺭ ﺍﳉﻬﻞ‪ ،‬ﻭﺍﻧﺘﺸﺎﺭ ﺍﻟﻔﻮﺍﺣﺶ ﻭﺍﳌﻨﻜﺮﺍﺕ ﻣﻦ ﺃﺷﺮﺍﻁ ﺍﻟﺴﺎﻋﺔ ﺍﻟﱵ ﺃﺧﱪ ‪‬ﺎ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﻚ‪-‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ ،-‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻗﹶﺎ ﹶﻝ ﺭ‪‬ﺳﻮﻝﹸ ﺍﷲ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ‪ » :-‬ﹺﺇﻥﱠ ﻣ‪‬ـ ‪‬ﻦ ﹶﺃﺷ‪‬ـﺮ‪‬ﺍ ‪‬‬
‫ﻁ‬ ‫ﺲ ‪‬ﺑ ﹺﻦ ﻣ‪‬ﺎ‪‬ﻟ ‪‬‬
‫‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪-‬ﻓ ‪‬ﻌ ‪‬ﻦ ﹶﺃ‪‬ﻧ ﹺ‬
‫)‪(١‬‬
‫‪.‬‬ ‫ﳋ ‪‬ﻤﺮ‪ ،‬ﻭ‪‬ﻳ ﹾﻈ ‪‬ﻬ ‪‬ﺮ ﺍﻟ ‪‬ﺰﻧ‪‬ﺎ «‬
‫ﺏﺍﹶ‬
‫ﺸ ‪‬ﺮ ‪‬‬
‫ﳉ ‪‬ﻬﻞﹸ‪ ،‬ﻭﻳ‪ ‬‬
‫ﺖﺍﹶ‬
‫ﺍﻟﺴ‪‬ﺎ ‪‬ﻋ ‪‬ﺔ‪ :‬ﹶﺃ ﹾﻥ ﻳ‪ ‬ﺮﹶﻓ ‪‬ﻊ ﺍﻟ ‪‬ﻌ ﹾﻠﻢ‪ ‬ﻭ‪‬ﻳﹾﺜﺒ‪ ‬‬
‫ﺇ ﹼﻥ ﺍﳊﺴﺒﺔ ﻓﺮﻳﻀﺔ ﻣﻦ ﺃﻭﺟﺐ ﻓﺮﺍﺋﺾ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺷﻌﲑﺓ ﻣﻦ ﺃﻋﻈﻢ ﺷﻌﺎﺋﺮﻩ‪ ،‬ﻭﻗﺪ ﺫﻛﺮ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﺃﻥ ﻓﺮﻳﻀﺔ ﺍﳊﺴﺒﺔ ﻫـﻲ‬
‫ﺲ ﳌﻌﺎﱂ ﻫﺬﻩ‬
‫ﺐ ﺍﻟﺸﻬﻮﺍﺕ‪ ،‬ﻭﻃﻤ ﹴ‬
‫ﺍﻟﺮﻛﻦ ﺍﻟﺴﺎﺩﺱ ﻣﻦ ﺃﺭﻛﺎﻥ ﺍﻹﺳﻼﻡ‪ ،‬ﻟﻘﺪ ﺷﺮﻕ ﺃﻗﻮﺍﻡ ﺑﺴﺒﺐ ﻣﺎ ﰲ ﻗﻠﻮ‪‬ﻢ ﻣﻦ ﺍﺗﺒﺎﻉ ﺍﳍﻮﻯ ﻭﺣ ‪‬‬
‫ﺍﻟﺸﻌﲑﺓ ﺍﻟﻌﻈﻴﻤﺔ ﺍﻟﱵ ﻟﻮﻻﻫﺎ ﳍﺪﻡ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻟﻔﺴﺪﺕ ﺃﺧﻼﻕ ﺍﻷﻣﻢ‪ ،‬ﻓﺮﺍﺣﻮﺍ ﻳﺘﺼﻴﺪﻭﻥ ﺍﻟﻌﺜﺮﺍﺕ‪ ،‬ﻭﳛﺠ‪‬ﻤﻮﻥ ﺍﻷﺧﻄﺎﺀ‪ ،‬ﻭﺃﻧﺘﻢ ﺗـﺮﻭﻥ‬
‫ﻣﻊ ﺍﻧﻌﺪﺍﻡ ﻭﺟﻮﺩ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ﰲ ﻛﺜﲑ ﻣﻦ ﺑﻠﺪﺍﻥ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ – ﺍﻧﺘـﺸﺮﺕ ﺍﻻﳓﺮﺍﻓـﺎﺕ ﻭﺍﳌﻌﺎﺻـﻲ‬
‫)‪(٢‬‬
‫‪.‬‬ ‫ﻭﺍﳌﻨﻜﺮﺍﺕ ﻭﺍﻟﻔﻮﺍﺣﺶ‪ ،‬ﻭﻇﻬﺮ ﻣﻦ ﳚﺎﻫﺮ ﲟﻌﺼﻴﺔ ﺍﷲ‪ ،‬ﻭﻳﻌﲔ ﻋﻠﻰ ﺫﻟﻚ ‪ -‬ﻧﻌﻮﺫ ﺑﺎﷲ ﻣﻦ ﺍﳋﺬﻻﻥ‬
‫ﻭﺇﻥ ﻋﻠﻰ ﻛﻞ ﻣﻦ ﻳﻌﺮﻑ ﺃﺷﺨﺎﺻﺎ ﻣﻨﺤﺮﻓﺎ ﻓﻜﺮﻳﺎ ﻋﻠﻴﻪ ﻣﻮﺍﺟﻬﺘﻪ ﺑﺎﻟﻨﺼﺢ ﻭﺍﻹﺭﺷﺎﺩ‪ ،‬ﺑﺎﻟﻌﻠﻢ ﻭﺍﳊﻜﻤﺔ ﻭﺍﳌﻮﻋﻈـﺔ ﺍﳊـﺴﻨﺔ‬
‫ﻭﺑﺎﻟﻌﻘﻞ ﻭﺍﻟﻔﻜﺮ ﺍﻟﺼﺤﻴﺢ؛ ﻟﻜﻮﻧﻪ ﻣﺘﺸﺪﺩﹰﺍ ﻭﻣﺘﺸﺒﺜﹰﺎ ﺑﺮﺃﻳﻪ‪ ،‬ﻭﺍﻗﺼﺎﺋﻴﹰﺎ ﻋﻨﻴﺪﺍﹰ‪ ،‬ﻭﻷﻥ ﺍﻟﻔﻜﺮ ﻻ ﻳﻮﺍﺟﻪ ﺇﻻ ﺑﻔﻜﺮ ﺃﻗﻮﻯ ﻣﻨﻪ‪ ،‬ﻣـﻀﻴﻔﹰﺎ ﺃﻥ‬
‫ﺍﻷﺳﺮ ﻻ ﲤﻠﻚ ﺍﻟﻌﻠﻢ ﻭﺍﳋﱪﺍﺕ ﻟﻠﻤﻨﺎﺻﺤﺔ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺪﻗﻴﻘﺔ‪ ،‬ﻟﺬﺍ ﻳﻨﺒﻐﻲ ﺍﻻﺳﺘﻌﺎﻧﺔ ﲟﻦ ﻳﻌﻴﻨﻬﻢ ﻣﻦ ﺭﺟﺎﻝ ﺍﳊﺴﺒﺔ ﻭﻏﲑﻫﻢ‪ ،‬ﻓﻴﺠـﺐ‬
‫ﻋﻠﻰ ﺃﻓﺮﺍﺩ ﺍﻷﺳﺮﺓ ﺍﲣﺎﺫ ﻋﺪﺓ ﺧﻄﻮﺍﺕ ﻋﻠﻰ ﺍﻟﺘﻮﺍﱄ ﺃﺛﻨﺎﺀ ﺍﻟﺘﻌﺎﻣﻞ‪ ،‬ﺣﻴﺚ ﺗﺒﺪﺃ ﺍﳋﻄﻮﺓ ﺍﻷﻭﱃ ﺑﺎﻟﻌﻼﺝ ﻏﲑ ﺍﳌﺒﺎﺷﺮ‪ ،‬ﻓﻬـﻮ ﺃﳒـﻊ ﰲ‬
‫ﺍﻟﻌﻼﺝ ﻭﺃﻗﻞ ﰲ ﺍﻟﻌﻮﺍﻗﺐ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﻌﲎ ﺑﺎﻟﺘﺮﻛﻴﺰ ﻋﻠﻰ ﺗﻘﻮﻳﺔ ﺍﻹﳝﺎﻥ ﻭﺍﻟﺘﻘﻮﻯ ﰲ ﻧﻔﺲ ﺍﳌﻨﺤﺮﻑ‪ ،‬ﺩﻭﻥ ﺍﻟﺘـﺼﺮﻳﺢ ﺃﻭ ﺍﻟﺘﻠﻤـﻴﺢ‬
‫ﺑﺎﳌﺸﻜﻠﺔ‪ ،‬ﻭﻻﺷﻚ ﺃﻥ ﺍﻹﳝﺎﻥ ﺳﻴﺪﻋﻮﻩ ﺇﱃ ﻣﻔﺎﺭﻗﺔ ﺍﳌﺸﻜﻠﺔ ﻭﺍﻹﻗﻼﻉ ﻋﻨﻬﺎ‪ ،‬ﰒ ﺗﺄﰐ ﺧﻄﻮﺓ ﺛﺎﻧﻴﺔ ﰲ ﺍﳊﺪﻳﺚ ﻭﺍﻟﺘﻮﺟﻴﻪ ﺍﻟﻌﺎﻡ ﻟﻸﺑﻨﺎﺀ‬
‫ﻣﻦ ﺧﻼﻝ ﺍﳊﺪﻳﺚ ﻋﻦ ﻧﺘﺎﺋﺞ ﺍﻻﳓﺮﺍﻑ ﻭﺃﺛﺮﻩ‪ ،‬ﺃﻭ ﻋﻦ ﺍﻟﻔﻮﺍﺣﺶ ﻭﳐﺎﻃﺮﻫﺎ‪ ،‬ﻭﻻﺑﺪ ﻣﻦ ﺍﻟﺘﺮﻛﻴﺰ ﻋﻠﻰ ﺍﺳﺘﺜﺎﺭﺓ ﺍﻹﳝﺎﻥ ﻭﺍﻟﺘﺄﺛﺮ ﺍﻟﻘﻠﱯ‬
‫ﺃﻳﻀﺎﹰ‪ ،‬ﰒ ﺃﺧﲑﹰﺍ ﺗﺄﰐ ﺍﳋﻄﻮﺓ ﺍﻟﺜﺎﻟﺜﺔ ﻭﻫﻲ ﺍﻟﺘﺼﺮﻳﺢ ﺍﳌﺒﺎﺷﺮ ﰲ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﳌﻨﺤﺮﻑ‪ ،‬ﻭﻫﺬﺍ ﻳﻨﺒﻐﻲ ﺃﻥ ﻻ ﻳﻠﺠﺎ ﺇﻟﻴﻪ ﺇﻻ ﺣﲔ ﻻ ﳚﺪﻱ‬
‫ﻏﲑﻩ ﻓﻘﺪ ﻳﺘﺮﺗﺐ ﻋﻠﻴﻪ ﺍﻟﻌﻨﺎﺩ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﻃﺒﻴﻌﺔ ﺍﻻﳓﺮﺍﻑ ﺳﺮﻗﺔ ﺃﻭ ﻛﺬﺏ ﺃﻭ ﻏﲑﻫﺎ ﻣﻦ ﺍﻷﺷﻜﺎﻝ ﺍﻷﻗﻞ ﺿﺮﺭﺍﹰ‪ ،‬ﻋﻠﻰ ﺍﻵﺑـﺎﺀ ﺃﻥ‬
‫)‪(٣‬‬
‫ﻳﺴﺘﺮﻭﺍ ﻋﻠﻰ ﻫﺬﺍ ﺍﻻﺑﻦ ﺃﻣﺎﻡ ﺑﺎﻗﻲ ﺃﻓﺮﺍﺩ ﺍﻷﺳﺮﺓ ﻭﺍﻷﻗﺎﺭﺏ ﺣﱴ ﻻ ﻳﺸﻌﺮ ﺑﺎﳋﺠﻞ ﻭﻛﺮﻩ ﺍﻵﺑﺎﺀ ﺃ‪‬ﻢ ﺃﺳﺎﺅﺍ ﻣﻈﻬﺮﻩ ﺃﻣﺎﻡ ﺍﻵﺧﺮﻳﻦ ‪.‬‬
‫ﻭﺇﺫﺍ ﱂ ﺗﻨﺠﺢ ﺍﻷﺳﺮﺓ ﰲ ﺇﺻﻼﺣﻪ ﻓﻌﻨﺪﺋﺬ ﻳﻨﺒﻐﻲ ﺍﻻﺳﺘﻌﺎﻧﺔ ﺑﻠﺠﺎﻥ ﺍﳌﻨﺎﺻﺤﺔ ﻭﺍﳉﻬﺎﺕ ﺍﻟﺮﲰﻴﺔ‪ ،‬ﺍﻟﱵ ﻟﺪﻳﻬﺎ ﺧﱪﺓ ﻣﺘﺮﺍﻛﻤﺔ ﰲ ﻛﻴﻔﻴﺔ‬
‫ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﻫﺆﻻﺀ ﺍﳌﻨﺤﺮﻓﲔ ﻓﻜﺮﻳﺎ‪ ،‬ﻭﻣﺎ ﻫﻲ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﻧﺜﲑﻫﺎ ﻣﻌﻪ‪ ،‬ﻭﻣﺎ ﻫﻲ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﳓﺬﺭﻩ ﻣﻨﻬﺎ‪ ،‬ﻭﺇﻥ ﻭﻃﻨﻨﺎ ﺃﻣﺎﻧﺔ ﰲ ﺃﻋﻨﺎﻗﻨﺎ ﲨﻴﻌﺎﹰ‪،‬‬
‫ﻟﺬﺍ ﳚﺐ ﻋﻠﻰ ﺍﻷﺏ ﻭﺍﻷﻡ ﻭﻣﻦ ﻳﻌﺮﻓﻬﻢ ﺃﻥ ﻻ ﻳﺘﺨﺬﻭﺍ ﺍﳌﺴﺎﺋﻞ ﺑﻌﻮﺍﺗﻘﻬﻢ ﻭﺑﺄﻧﻔﺴﻬﻢ؛ ﺑﻞ ﳚﺐ ﺍﻟﻠﺠﻮﺀ ﺇﱃ ﻟﻠﺠﻬﺎﺕ ﺍﳌﺨﺘﺼﺔ‪ ،‬ﻓﻜﻤﺎ ﺗﻠﺠﺄ‬
‫ﺍﻷﺳﺮ ﻷﻣﻬﺮ ﺍﻷﻃﺒﺎﺀ ﻋﻨﺪ ﺍﻋﺘﻼﻝ ﺻﺤﺔ ﺍﺑﻨﻬﺎ‪ ،‬ﻋﻠﻴﻬﺎ ﺃﻳﻀﹰﺎ ﺃﻥ ﺗﻠﺠﺄ ﻟﻠﻤﺘﺨﺼﺼﲔ ﺑﺎﻋﺘﺒﺎﺭ ﺃﻥ ﺍﻻﺑﻦ ﻣﺮﻳﺾ ﻓﻜﺮﻳﺎﹰ‪ ،‬ﻭﺫﻟﻚ ﺑﺎﻟﺘﻮﺍﺻﻞ ﻣﻊ‬
‫ﺍﳌﺨﺘﺼﲔ‪ ،‬ﻭﺗﻮﺿﺢ ﺃﻥ ﻟﺪﻳﻬﺎ ﺍﺑﻨﹰﺎ ﻳﺸﺘﺒﻪ ﰲ ﻣﻴﻮﻟﻪ ﻭﺃﻓﻜﺎﺭﻩ‪ ،‬ﻭﺃﻥ ﺍﻟﺘﺒﻠﻴﻎ ﺃﺳﻬﻞ ﻭﺃﻳﺴﺮ ﻣﻦ ﺃﻥ ﺗﺴﻤﻊ ﺍﻷﺳﺮﺓ ﺃﻥ ﺍﺑﻨﻬﺎ ﺍﳌﻨﺤﺮﻑ ﻗﺘـﻞ ﺃﻭ‬
‫ﻓﺠﺮ ﻧﻔﺴﻪ‪ ،‬ﻭﺑﻜﻞ ﺻﺪﻕ ﺃﻗﻮﻝ‪ ،‬ﺃﻥ ﳉﺎﻥ ﺍﳌﻨﺎﺻﺤﺔ ﻳﺴﺮﻫﻢ ﺗﻠﻚ ﺍﳌﺒﺎﺩﺭﺍﺕ ﻣﻦ ﺍﻷﺳﺮ ﻭﺍﻷﺻﺪﻗﺎﺀ ﻭﺍﻷﻗﺮﺑﺎﺀ‪ ،‬ﻷ‪‬ﺎ ﺍﻟﺒﺪﺍﻳﺔ ﺍﻟـﺼﺤﻴﺤﺔ‪،‬‬
‫ﻭﺗﺄﺳﻒ ﺣﻴﻨﻤﺎ ﺗﺴﻤﻊ ﻣﻦ ﺍﻟﺒﻌﺾ ﺑﺄﻧﻪ ﺭﻓﺾ ﺍﻟﺘﺒﻠﻴﻎ ﻋﻦ ﺍﺑﻨﻪ ﻟﻌﻞ ﺍﷲ ﻳﻬﺪﻳﻪ ﻣﻦ ﻧﻔﺴﻪ‪ ،‬ﰒ ﺳﺎﻓﺮ ﺇﱃ ﺗﻠﻚ ﺍﳉﻤﺎﻋﺎﺕ ﺍﳌﻨﺤﺮﻓﺔ ﻭﺧـﺮﺝ‬
‫ﻟﻠﺠﺒﻬﺎﺕ ﺍﻟﻘﺘﺎﻟﻴﺔ‪ ،‬ﻭﺃﻥ ﺍﻟﻠﺠﺎﻥ ﻻ ﺗﻌﺎﰿ ﻣﺸﻜﻠﺔ ﲟﺸﻜﻠﺔ‪ ،‬ﻓﻌﻘﻮﻝ ﺷﺒﺎﺑﻨﺎ ﺳﻬﻞ ﺍﻗﻨﺎﻋﻬﺎ‪ ،‬ﻭﷲ ﺍﳊﻤﺪ‪ ،‬ﻭﻗﺪ ﺍﻗﺘﻨﻌﻮﺍ ﻛﺜﲑﺍ ﻣـﻦ ﺃﻭﻝ ﻣـﺮﺓ‪،‬‬

‫)‪ (١‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪ ،‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ )‪ (٢٧ /١‬ﻛﺘﺎﺏ ﺍﻟﻌﻠﻢ‪ ،‬ﺑﺎﺏ ﺭﻓﻊ ﺍﻟﻌﻠﻢ ﻭﻇﻬﻮﺭ ﺍﳉﻬﻞ )‪ (٨٠‬ﻭﻣﺴﻠﻢ ﰲ ﺻـﺤﻴﺤﻪ )‪(٢٠٥٦ /٤‬‬
‫ﻛﺘﺎﺏ ﺍﻟﻌﻠﻢ‪ ،‬ﺑﺎﺏ ﺭﻓﻊ ﺍﻟﻌﻠﻢ ﻭﻗﺒﻀﻪ ﻭﻇﻬﻮﺭ ﺍﳉﻬﻞ ﻭﺍﻟﻔﱳ ﰲ ﺁﺧﺮ ﺍﻟﺰﻣﺎﻥ )‪.(٢٦٧١‬‬
‫)‪ (٢‬ﺍﻧﻈﺮ‪ :‬ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ‪ ،‬ﻟﻠﺒﻴﺎﻧﻮﱐ )ﺹ ‪.(٢٩‬‬
‫)‪ (٣‬ﺍﻧﻈﺮ‪ :‬ﻣﻮﻗﻊ ﺍﳌﺴﻠﻢ ﻧﺖ ‪/http://www.almoslim.net‬‬

‫‪٢١‬‬
‫ﻭﻟﻜﻦ ﲢﺘﺎﺝ ﺇﱃ ﻣﻦ ﻳﻌﺮﻑ ﻛﻴﻒ ﻳﻘﻨﻌﻬﺎ‪ ،‬ﻓﻬﻮﻻﺀ ﺍﻻﳌﻨﺤﺮﻓﻮﻥ ﻟﺪﻳﻬﻢ ﻣﻔﺎﺗﻴﺢ ﻋﺮﻓﻮﺍ ﻛﻴﻒ ﻳﺆﺛﺮﻭﻥ ﻣﻦ ﺧﻼﳍﺎ ﻋﻠﻰ ﻋﻘﻮﻝ ﺍﻟـﺸﺒﺎﺏ‪،‬‬
‫)‪(١‬‬
‫ﻭﻟﺪﻳﻬﻢ ﺃﻳﻀﹰﺎ ﻣﻔﺎﺗﻴﺤﻬﺎ ﻟﻺﻗﻨﺎﻉ‪ ،‬ﻭﺃﳘﻬﺎ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﺎ ﺃﻟﺘﺒﺲ ﰲ ﻋﻘﻮﳍﻢ ﻣﻦ ﺷﺒﻬﺎﺕ ‪.‬‬
‫ﻭﺇ ﹼﻥ ﻣﻦ ﺃﻫﻢ ﳉﺎﻥ ﺍﳌﻨﺎﺻﺤﺔ ﻭﺍﳉﻬﺎﺕ ﺍﻟﺮﲰﻴﺔ‪ ،‬ﺍﻟﱵ ﻟﺪﻳﻬﺎ ﺧﱪﺓ ﻣﺘﺮﺍﻛﻤﺔ ﰲ ﻛﻴﻔﻴﺔ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﻫﺆﻻﺀ ﺍﳌﻨﺤﺮﻓﲔ ﻓﻜﺮﻳﺎ ﻣﺮﻛﺰ‬
‫ﺍﻷﻣﲑ ﳏﻤﺪ ﺑﻦ ﻧﺎﻳﻒ ﳌﻨﺎﺻﺤﺔ ﺍﳌﻮﻗﻮﻓﲔ‪.‬‬
‫ﻭﻟﻘﺪ ﺃﻧﺸﺄﺕ ﺍﳌﻤﻠﻜﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ ﰲ ﺍﻟﺮﻳﺎﺽ‪ ،‬ﻣﺮﻛﺰ‪‬ﺍ ﻹﻋﺎﺩﺓ ﺗﺄﻫﻴﻞ ﺍﳌﻨﺤﺮﻓﲔ ﻓﻜﺮﻳ‪‬ﺎ‪ ،‬ﺣﻴـﺚ ﺳﻴﺨـﻀﻌﻮﻥ ﻟﻠﻌـﻼﺝ‬
‫ﺍﻟﻨﻔﺴﻲ‪ ،‬ﻭﺳﻴﻜﻮﻥ ﻟﺪﻳﻬﻢ ﻣﻨﺘﺠﻊ ﺻﺤﻲ ﻭﺻﺎﻟﺔ ﺃﻟﻌﺎﺏ ﺭﻳﺎﺿﻴﺔ‪ ،‬ﻭﺣﺴﺒﻤﺎ ﺃﻓﺎﺩﺕ ﻭﻛﺎﻟﺔ "ﻓﺮﺍﻧﺲ ﺑﺮﺱ"‪ ،‬ﻓﺈﻥ ﺍ‪‬ﻤﻊ ﺑﲏ ﻣﻦ ﻗﺒـﻞ‬
‫ﺍﻷﻣﲑ ﳏﻤﺪ ﺑﻦ ﻧﺎﻳﻒ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺁﻝ ﺳﻌﻮﺩ ﻭﱄ ﺍﻟﻌﻬﺪ ﻭﻧﺎﺋﺐ ﺭﺋﻴﺲ ﳎﻠﺲ ﺍﻟﻮﺯﺍﺭﺍﺀ ﻭﻭﺯﻳﺮ ﺍﻟﺪﺍﺧﻠﻴﺔ ﺳﺎﺑﻘﺎ‪ ،‬ﻭﺗﺒﻠـﻎ ﻣـﺴﺎﺣﺔ‬
‫ﺍﳌﺮﻛﺰ ﰲ ﺍﻟﺮﻳﺎﺽ ﻣﺎ ﻳﻌﺎﺩﻝ ‪ ١٠‬ﻣﻼﻋﺐ ﻟﻜﺮﺓ ﺍﻟﻘﺪﻡ‪ ،‬ﻭﰲ ﻧﻔﺲ ﺍﻟﻮﻗﺖ ﻫﻮ ﻳﺘﺴﻊ ﻟـ‪ ٢٢٨‬ﺷﺨﺼﺎ‪ ،‬ﺇﺫ ﺳﻴﺘﻮﺍﺟﺪ ﰲ ﻛـﻞ ﻣـﻦ‬
‫ﺍﳌﺒﺎﱐ ﺍﻟـ‪ ١٢‬ﰲ ﺍ‪‬ﻤﻊ‪ ١٩ ،‬ﺳﺠﻴﻨﺎ‪ ،‬ﻭﰲ ﺣﺎﻝ ﺣﺴﻦ ﺍﻟﺴﲑ ﻭﺍﻟﺴﻠﻮﻙ‪ ،‬ﻓﺈﻥ ﺍﻟﱰﻻﺀ ﺳﻴﺘﻤﺘﻌﻮﻥ ﺑﻌﻄﻠﺔ ﰲ ‪‬ﺎﻳﺔ ﺍﻻﺳـﺒﻮﻉ ﳌـﺪﺓ‬
‫ﻳﻮﻣﲔ ﻣﻊ ﺃﺳﺮﻫﻢ‪ ،‬ﻭﰲ ﻭﻗﺖ ﺳﺎﺑﻖ‪ ،‬ﰎ ﺍﻓﺘﺘﺎﺡ ﻣﺮﻛﺰ ﳑﺎﺛﻞ ﰲ ﺟﺪﺓ‪ ،‬ﻭﺑﺎﻟﻄﺒﻊ ﻫﻮ ﳜﺘﻠﻒ ﻋﻦ ﺍﳌﺮﻛﺰ ﰲ ﺍﻟﻌﺎﺻﻤﺔ ﺍﻟـﺬﻱ ﻳﺘﻤﺘـﻊ‬
‫ﺑﺎﻟﺮﻓﺎﻫﻴﺔ‪ ،‬ﻭﳓﻮ ﺛﻼﺛﺔ ﺁﻻﻑ ﻣﻦ ﺍﳌﻨﺤﺮﻓﲔ ﻭﺍﳌﺘﺸﺪﺩﻳﻦ ﻭﺍﳌﺘﻄﺮﻓﲔ ﺍﳌﺄﺳﻮﺭﻳﻦ ﰲ ﺍﳌﻤﻠﻜﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ‪ ،‬ﳚﺐ ﺃﻥ ﳝـﺮﻭﺍ ‪‬ـﺬﻩ‬
‫ﺍﳌﺮﺍﻛﺰ ﻗﺒﻞ ﺍﻻﻓﺮﺍﺝ ﻋﻨﻬﻢ‪ ،‬ﻭﻣﻦ ﺍﳌﻘﺮﺭ ﺃﻥ ﻳﺘﻢ ﰲ ﺍﳌﺴﺘﻘﺒﻞ ﺍﻟﻘﺮﻳﺐ ﺍﻓﺘﺘﺎﺡ ﺛﻼﺛﺔ ﳎﻤﻌﺎﺕ ﳑﺎﺛﻠﺔ ﰲ ﺍﻟﺸﻤﺎﻝ ﻭﺍﻟﺸﺮﻕ ﻭﺍﳉﻨﻮﺏ ﻭﻣﻦ‬
‫ﺑﺮﺍﻣﺞ ﺍﳌﺮﻛﺰ‪:‬‬
‫ﺑﺮﻧﺎﻣﺞ ﺍﳌﻨﺎﺻﺤﺔ‪:‬‬
‫ﻳ‪‬ﻌﺪ ﺑﺮﻧﺎﻣﺞ ﺍﳌﻨﺎﺻﺤﺔ ﺃﻭﻝ ﺧﻄﻮﺓ ﰲ ﺟﻬﻮﺩ ﻣﺮﻛﺰ ﳏﻤﺪ ﺑﻦ ﻧﺎﻳﻒ ﻟﻠﻤﻨﺎﺻﺤﺔ ﻭﺍﻟﺮﻋﺎﻳﺔ‪ ،‬ﻭﻫﻮ ﺃﺳـﻠﻮﺏ ﻟﺘﻌـﺪﻳﻞ ﺍﻷﻓﻜـﺎﺭ‬
‫ﺍﳋﺎﻃﺌﺔ ﺣﻮﻝ ﺑﻌﺾ ﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﺪﻑ ﺑﻨﺎﺀ ﻣﻔﺎﻫﻴﻢ ﺷﺮﻋﻴﺔ ﺻﺤﻴﺤﺔ ﺗﺴﺘﻨﺪ ﻋﻠﻰ ﻣﻨﻬﺞ ﺍﻟﻮﺳﻄﻴﺔ ﻭﺍﻻﻋﺘﺪﺍﻝ‪ ،‬ﻭﺗﻘﺪﻡ ﺧﺪﻣﺎ‪‬ﺎ‬
‫ﻣﻦ ﺧﻼﻝ ﺍﻟﱪﺍﻣﺞ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
‫ﺃﻭ ﹰﻻ‪ :‬ﺍﳌﻨﺎﺻﺤﺔ ﺍﻟﻌﻼﺟﻴﺔ‪ .‬ﺛﺎﻧﻴﹰﺎ‪ :‬ﺍﳌﻨﺎﺻﺤﺔ ﺍﻟﻮﻗﺎﺋﻴﺔ‪.‬ﺛﺎﻟﺜﹰﺎ‪ :‬ﺍﳌﻨﺎﺻﺤﺔ ﺍﳌﻮﺟﻬﺔ‪.‬ﺭﺍﺑﻌ‪‬ﺎ‪ :‬ﺍﳌﻨﺎﺻﺤﺔ ﺍﻟﻨﺴﻮﻳﺔ‪.‬‬
‫ﺧﺎﻣﺴﺎ‪ :‬ﺩﺭﺍﺳﺔ ﺍﳌﻄﺒﻮﻋﺎﺕ ‪.‬‬
‫ﻣﻜﻮﻧﺎﺕ ﺍﻟﱪﻧﺎﻣﺞ‪:‬‬
‫ﻳﺘﺄﻟﻒ ﺑﺮﻧﺎﻣﺞ ﺍﻟﺮﻋﺎﻳﺔ ﻭﺍﻟﺘﺄﻫﻴﻞ ﻣﻦ ﺃﺭﺑﻌﺔ ﻣﻜﻮﻧﺎﺕ ﺑﺮﺍﳎﻴﺔ ﺭﺋﻴﺴﺔ ﻭﻫﻲ‪) :‬ﺍﻟﱪﻧﺎﻣﺞ ﺍﻟﺘﻌﻠﻴﻤﻲ‪ -‬ﺍﻟﱪﻧﺎﻣﺞ ﺍﻟﺘﺪﺭﻳﱯ ﻭﺍﳌﻬـﲏ‪-‬‬
‫)‪(٢‬‬
‫‪.‬‬ ‫ﺍﻟﱪﻧﺎﻣﺞ ﺍﻟﺮﻳﺎﺿﻲ ﻭﺍﻟﺜﻘﺎﰲ‪ -‬ﺍﻟﱪﻧﺎﻣﺞ ﺍﳌﻔﺘﻮﺡ(ﻭﻫﺬﻩ ﺑﻌﺾ ﺍﻟﱪﺍﻣﺞ ﺍﳌﻘﺎﻣﺔ ﰲ ﻣﺮﻛﺰ ﺍﻷﻣﲑ ﳏﻤﺪ ﺑﻦ ﻧﺎﻳﻒ ﳌﻨﺎﺻﺤﺔ ﺍﳌﻮﻗﻮﻓﲔ‬
‫ﻭﳑﺎ ﻻ ﺷﻚ ﻓﻴﻪ ﺃ ﱠﻥ ﺍﳊﺴﺒﺔ ﺃﻫﻢ ﺿﻤﺎﻧﺎﺕ ﺍﻧﻀﺒﺎﻁ ﺍﻟﻔﻜﺮ‪ ،‬ﻭﺳﻼﻣﺘﻪ ﻣﻦ ﺍﳓﺮﺍﻓﺎﺕ ﺍﻟﻔﻜﺮﻳﺔ ﻣﻦ ﺍﻟﻐﻠـﻮ ﻭﺍﳉﻔـﺎﺀ ﻭﺍﻹﻓـﺮﺍﻁ‬
‫ﻭﺍﻟﺘﻔﺮﻳﻂ ﻣﻦ ﺧﻼﻝ ﺷﻌﲑﺓ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ‪ ،‬ﺍﻟﺬﻱ ﻳﺆﻛﹼﺪ ﺣﻘﻴﻘﺔ ﻣﻌﲎ ﺿﻤﺎ‪‬ﺎ ﻟﻸﻣﻦ ﺍﻟﻔﻜﺮﻱ‪ ،‬ﻭﻳﺪﺭﻙ ﺃﳘﻴـﺔ‬
‫ﺍﶈﺎﻓﻈﺔ ﻋﻠﻴﻬﺎ‪.‬‬
‫ﻛﻤﺎ ﺃﻥ ﺍﳊﺴﺒﺔ ﰲ ﺑﻼﺩﻧﺎ ﻳﺴﻬﻢ ﻋﻠﻰ ﳓﻮ ﻭﺍﺿﺢ ﰲ ﲢﻘﻴﻖ ﺍﻟﻮﻗﺎﻳﺔ ﻣﻦ ﺍﻻﳓﺮﺍﻑ ﺍﻟﻔﻜﺮﻱ‪ ،‬ﻭﳏﺎﺭﺑـﺔ ﺍﻟﺮﺫﻳﻠـﺔ‪ ،‬ﻭﻣﻜﺎﻓﺤـﺔ‬
‫ﺍﻟﻔﺴﺎﺩ‪ ،‬ﻭﻣﻜﺎﻓﺤﺔ ﺍﻟﺴﺤﺮ ﻭﺍﻟﺸﻌﻮﺫﺓ‪ ،‬ﻭﻣﻜﺎﻓﺤﺔ ﺍﻟﺘﺸﺒﻪ ﺑﺎ‪‬ﺘﻤﻌﺎﺕ ﺍﳌﺨﺎﻟﻔﺔ ﻟﻺﺳﻼﻡ ﻭﺃﻫﻠﻪ ﲜﻤﻴﻊ ﺻﻮﺭﻫﺎ ﻭﺃﺩﻭﺍ‪‬ـﺎ‪ ،‬ﻭﻣﻌﺎﳉـﺔ‬
‫ﺍﻟﻜــﺜﲑ ﻣــﻦ ﺍﳌــﺸﻜﻼﺕ ﺍﻟﻌﻘﺪﻳــﺔ ﻭﺍﳋﻠﻘﻴــﺔ‪ ،‬ﻭﺿــﺒﻂ ﺍﻟــﺴﻠﻮﻙ ﺍﻟﻌــﺎﻡ ﰲ ﺍﳌــﺪﻥ ﻭﺍﶈﺎﻓﻈــﺎﺕ‪ ،‬ﻭﲪﺎﻳــﺔ‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﻣﻮﻗﻊ ﺍﻟﺴﻜﻴﻨﺔ ‪http://www.assakina.com/news/news‬‬

‫)‪ (٢‬ﻟﻠﻤﺰﻳــﺪ‪ ،‬ﺯﻳــﺎﺭﺓ ﻣﺮﻛــﺰ ﺍﻷﻣــﲑ ﳏﻤــﺪ ﺑــﻦ ﻧــﺎﻳﻒ ﳌﻨﺎﺻــﺤﺔ ﺍﳌﻮﻗــﻮﻓﲔ ﻋﻠــﻰ ﺍﻟــﺸﺒﻜﺔ ﺍﻟﻌﻨﻜﺒﻮﺗﻴــﺔ‬
‫‪http://www.mncc.org.sa/Arabic/index.aspx‬‬

‫‪٢٢‬‬
‫ﺍﻷﻋﺮﺍﺽ ﻭﺍﻟﻌﻘﻮﻝ ﰲ ﻣﻮﺍﻃﻦ ﺍﻟﺘﺠﻤﻌﺎﺕ ﻣﻦ ﺍﳌﺪﺍﺭﺱ ﻭﺍﻷﺳﻮﺍﻕ‪ ،‬ﻭﻣﺎ ﻳﺘﻢ ﻣﻦ ﻛﺸﻒ ﻟﻠﻌﺼﺎﺑﺎﺕ ﺍﳌﻨﺤﺮﻓﺔ‪ ،‬ﻭﺗﺮﻭﻳﺞ ﺍﳌﺨﺪﺭﺍﺕ ﺑﲔ‬
‫ﺚ ﺍﻟﻨﺎﺱ‬
‫ﺍﻟﺒﻨﲔ ﻭﺍﻟﺒﻨﺎﺕ‪ ،‬ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺟﺎﻧﺐ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻣﻦ ﻣﺜﻞ ﻧﺸﺮ ﺍﻟﻔﻀﻴﻠﺔ‪ ،‬ﻭﻃﺒﺎﻋﺔ ﺍﻟﻨﺸﺮﺍﺕ ﺍﻟﺘﻌﺮﻳﻔﻴﺔ ﻭﺍﻟﺘﻌﻠﻴﻤﻴﺔ‪ ،‬ﻭﺣ ﱢ‬
‫ﻋﻠﻰ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺘﺬﻛﲑ ﻋﻠﻰ ﺫﻟﻚ ﺑﺎﳊﺴﲎ‪ ،‬ﻭﻣﻌﺎﳉﺔ ﺍﻟﻘﻀﺎﻳﺎ ﲝﻜﻤﺔ‪ ،‬ﻭﻣﻦ ﻳﺮﺟﻊ ﺇﱃ ﺇﺣﺼﺎﺋﻴﺎﺕ ﺍﻟﻘﻀﺎﻳﺎ ﰲ ﺍﳍﻴﺌﺎﺕ ﻳﺪﺭﻙ ﺣﺠﻢ‬
‫)‪(١‬‬
‫‪.‬‬ ‫ﺍﻻﳓﺮﺍﻓﺎﺕ ﺍﻟﻔﻜﺮﻳﺔ ﰲ ﻗﻀﺎﻳﺎ ﺍﻟﻌﻘﻴﺪﺓ ﻣﺚ ‪ً،‬ﺍﻝ ﺍﻟﱵ ﻳﺘﻢ ﺿﺒﻄﻬﺎ ﻭﻣﻌﺎﳉﺘﻬﺎ‬
‫ﻓﺈ ﱠﻥ ﻫﺬﻩ ﺍﳉﻬﻮﺩ ﺍﻻﺣﺘﺴﺎﺑﻴﺔ ﻭﳓﻮﻫﺎ‪ ،‬ﻫﻲ ﰲ ﺍﳊﻘﻴﻘﺔ ﺿﻤﺎﻧﺎﺕ ﻣﻦ ﺍﻻﳓﺮﺍﻑ ﺍﻟﻔﻜﺮﻱ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﺍﳓﺮﺍﻓﹰﺎ ﻓﻜﺮﻳ‪‬ﺎ ﻣﺒﺎﺷﺮ‪‬ﺍ ﺃﻭ‬
‫ﺍﳓﺮﺍﻓﹰﺎ ﻣﺆﺩﻳ‪‬ﺎ ﻟﻼﳓﺮﺍﻑ ﺍﻟﻔﻜﺮﻱ‪.‬‬
‫ﻭﺗﻈﻬﺮ ﺃﳘﻴﺔ ﻫﺬﻩ ﺍﳉﻬﻮﺩ ﺍﻟﱵ ﺗﻜﺸﻒ ﺃﳘﻴﺔ ﻣﺴﺎﳘﺔ ﻫﺬﻩ ﺍﻟﺸﻌﲑﺓ ﺿﻤﺎﻥ ﻣﻦ ﺍﻻﳓﺮﺍﻑ ﺍﻟﻔﻜﺮﻱ‪ ،‬ﺑﺎﻟﻨﻈﺮ ﻓﻴﻤﺎ ﺗﺆﺩﻱ ﺇﻟﻴـﻪ‬
‫)‪(٢‬‬
‫‪.‬‬ ‫ﲨﻠﺔ ﺍﻻﳓﺮﺍﻓﺎﺕ ﺍﻟﱵ ﺗﺘﺼﺪﻯ ﳍﺎ ﻫﺬﻩ ﺍﻟﺸﻌﲑﺓ‬
‫ﺇﺫ ﺇ ﱠﻥ ﳍﺬﻩ ﺍﻻﳓﺮﺍﻓﺎﺕ ﺍﻟﻔﻜﺮﻳﺔ ﺁﺛﺎﺭ‪‬ﺍ ﺗﻔﻀﻲ ‪-‬ﺇﺫﺍ ﻣﺎ ﺗﺮﻛﺖ‪ -‬ﺇﱃ ﻏﻠﻮ ﻭﻋﺪﻭﺍﻥ؛ ﻓﺎﻻﳓﺮﺍﻑ ﺍﻟﻔﻜﺮﻱ ﻭﺍﻟﺴﻠﻮﻛﻲ ﻳﺆﺩﻳـﺎﻥ‬
‫ﻻﻧﺘﺸﺎﺭ ﺍﻟﻔﱳ‪ ،‬ﻭﻓﻘﺪﺍﻥ ﺍﻷﻣﻦ‪ ،‬ﻭﺣﺼﻮﻝ ﺍﻟﻘﻼﻗﻞ ﲟﺎ ﳛﺪﺛﻪ ﻣﻦ ﺍﻻﻋﺘﺪﺍﺀ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﰲ ﺃﻧﻔﺴﻬﻢ ﻭﺃﻣﻮﺍﳍﻢ ﻭﺃﻋﺮﺍﺿﻬﻢ ﻭﻣﻜﺘﺴﺒﺎ‪‬ﻢ‪،‬‬
‫ﻭﻳﺴﻔﺮ ﻋﻦ ﺇﻓﺴﺎﺩ ﻟﻠﻘﻴﻢ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﻌﻼﻗﺎﺕ ﺍﻷﺳﺮﻳﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﻷﺳﺮﺓ ﻭﺍ‪‬ﺘﻤﻊ؛ ﻛﻤﺎ ﻳﺆﺛﺮ ﺍﻻﳓﺮﺍﻑ ﺍﻟﻔﻜﺮﻱ‬
‫ﻭﺍﻟﺴﻠﻮﻛﻲ ﻋﻠﻰ ﺍﻗﺘﺼﺎﺩ ﻭﺗﻨﻤﻴﺔ ﺍﻟﺒﻼﺩ ﲟﺎ ﳛﺪﺛﻪ ﻣﻦ ﺇﺗﻼﻑ ﻟﻸﻣﻮﺍﻝ ﻭﺍﻷﻧﻔﺲ‪ ،‬ﻭ‪‬ﺮﻳﺐ ﺍﻷﻣﻮﺍﻝ ﺇﱃ ﺧـﺎﺭﺝ ﺍﻟـﺒﻼﺩ‪ ،‬ﻭﺍﻧﺘـﺸﺎﺭ‬
‫ﺍﻟﺒﻄﺎﻟﺔ‪ ،‬ﻭﻣﻦ ﻳﻨﺘﺞ ﻋﻦ ﺫﻟﻚ ﻣﻦ ﺧﻠﻞ ﰲ ﺍﻷﻣﻦ ﻭﺍﻻﺳﺘﻘﺮﺍﺭ‪ ،‬ﻭﺇﺿﻌﺎﻑ ﻟﻠﺘﺠﺎﺭﺓ ﻭﺍﻻﺳﺘﺜﻤﺎﺭ ﻭﺍﻟﻨﺸﺎﻁ ﺍﻟﺘﻨﻤﻮﻱ‪.‬‬
‫ﻛﻤﺎ ﻳﺆﺩﻱ ﺍﻻﳓﺮﺍﻑ ﺍﻟﻔﻜﺮﻱ ﻭﺍﻟﺴﻠﻮﻛﻲ ‪-‬ﺃﻳﻀ‪‬ﺎ‪ -‬ﺇﱃ ﻇﻬﻮﺭ ﺍﻟﺒﺪﻉ ﻭﺍﳌﻨﻜﺮﺍﺕ‪ ،‬ﻭﺗﺴﻬﻴﻞ ﻣـﺴﺎﺭﺍﺕ ﺍﻟﻐﻮﺍﻳـﺔ ﻭﺍﻟﻔـﱳ‪،‬‬
‫ﻭﺻﻨﻮﻑ ﺍﻻﳓﺮﺍﻑ ﺍﻟﻔﻜﺮﻱ ﻣﻦ ﺃﺟﻞ ﲢﻘﻴﻖ ﺃﻫﺪﺍﻑ ﻭﺇﺳﺘﺮﺍﺗﻴﺠﻴﺎﺕ ﲣﺪﻡ ﺍﻟﻌﺪﻭ ﺑﺎﻟﺪﺭﺟﺔ ﺍﻷﻭﱃ‪.‬‬
‫ﻭﻣﻦ ﺃﺳﻮﺃ ﺁﺛﺎﺭﻩ ﻋﻠﻰ ﺍﳌﺴﺘﻮﻯ ﺍﻟﺪﻋﻮﻱ ﺗﺸﻮﻳﻪ ﺻﻮﺭﺓ ﺍﻹﺳﻼﻡ ﻭﺗﻨﻔﲑ ﺍﻟﻨﺎﺱ ﻣﻨﻪ‪ ،‬ﻭﺇﻟﺼﺎﻕ ﻫﺬﻩ ﺍﻷﻋﻤﺎﻝ ﺍﻹﺭﻫﺎﺑﻴـﺔ ﺑـﻪ ﰲ‬
‫ﺇﻋﻄﺎﺀ ﺍﻵﺧﺮﻳﻦ ﺫﺭﺍﺋﻊ ﶈﺎﺭﺑﺘﻪ ﻭﺍﻟﻨﻴﻞ ﻣﻦ ﺃﺑﻨﺎﺋﻪ‪ ،‬ﻭﻣﻦ ﰒ ﺇﺿﻌﺎﻑ ﳒﺎﺡ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﺼﺤﻴﺤﺔ ﻭﺍﻧﺘﺸﺎﺭﻫﺎ ﰲ ﲨﻴـﻊ ﺃﳓـﺎﺀ‬
‫)‪(٣‬‬
‫ﺍﻟﻌﺎﱂ‪ ،‬ﻭﺫﻟﻚ ﺑﺎﻟﺘﺴﺒﺐ ﰲ ﳏﺎﺭﺑﺘﻬﺎ‪ ،‬ﻭﻭﺿﻊ ﺍﻟﻘﻴﻮﺩ ﻭﺍﻟﺸﺮﻭﻁ ﻟﻨﺸﺮﻫﺎ ﰲ ﲨﻴﻊ ﺍ‪‬ﺘﻤﻌﺎﺕ ﻏﲑ ﺍﻹﺳﻼﻣﻴﺔ ‪.‬‬

‫ﺍﻧﻈﺮ‪ :‬ﺍﻷﻣﻦ ﺍﻟﻔﻜﺮﻱ ﻭﻫﻴﺌﺔ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ – ﺍﻟﱪﺍﻣﺞ ﻭﺍﻟﻮﺳﺎﺋﻞ‪ ،‬ﺩ‪.‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺩﺟﲔ ﺍﻟﺴﻬﻠﻲ (ﺿﻤﻦ ﲝﻮﺙ ﻧﺪﻭﺓ ﺍﳊﺴﺒﺔ‬ ‫)‪(١‬‬
‫ﻭﻋﻨﺎﻳﺔ ﺍﳌﻤﻠﻜﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ)‪.( ١٨ /٦ ) :‬‬
‫ﺍﻧﻈﺮ‪ :‬ﺩﻭﺭ ﺣﻠﻘﺎﺕ ﲢﻔﻴﻆ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﰲ ﺗﻌﺰﻳﺰ ﺍﻷﻣﻦ ﺍﻟﻔﻜﺮﻱ )ﺭﺅﻳﺔ ﻣﺴﺘﻘﺒﻠﻴﺔ(‪ ،‬ﺩ‪.‬ﻋﻠﻲ ﺑﻦ ﻓﺎﻳﺰ ﺍﳉﺤﲏ )ﻭﺭﻗﺔ ﻋﻤﻞ ﻣﻘﺪﻣﺔ ﺍﳌﻠﺘﻘﻰ ﺍﻟﺮﺍﺑﻊ‬ ‫)‪(٢‬‬
‫ﻟﻠﺠﻤﻌﻴﺎﺕ ﺍﳋﲑﻳﺔ ﻟﺘﺤﻔﻴﻆ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺑﺎﳌﻤﻠﻜﺔ()ﺹ ‪.( ١٣٥ – ١٣٢‬‬
‫ﺍﻧﻈﺮ‪ :‬ﻣﻮﻗﻊ ﺍﻟﺴﻜﻴﻨﺔ ‪http://www.assakina.com/news/news‬‬ ‫)‪(٣‬‬

‫‪٢٣‬‬
 ‫ﺍﳋﺎﲤـــﺔ‬

‫ﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻱ ﺑﻨﻌﻤﺘﻪ ﺗﺘ ‪‬ﻢ ﺍﻟﺼﺎﳊﺎﺕ‪ ،‬ﻭﺃﺻﻠﻲ ﻭﺃﺳﻠﻢ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ‪ ،‬ﻭﺑﻌﺪ‪:‬‬
‫ﺃﻫﻢ ﺍﻟﻨﺘﺎﺋﺞ‪:‬‬
‫‪-١‬ﺗﻌﺰﻳﺰ ﻗﻴﻤﺔ ﺍﳊﺴﺒﺔ ﰲ ﻧﻔﻮﺱ ﺍﻷﺟﻴﺎﻝ‪ ،‬ﻟﺘﺤﻘﻴﻖ ﺍﻷﻣﻦ ﺍﻟﻔﻜﺮﻱ ﻭﺍﻟﻌﻘﺪﻱ ‪.‬‬
‫‪ -٢‬ﺇ ﱠﻥ ﺍﳊﺴﺒﺔ ﰲ ﺍﳌﻤﻠﻜﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ ﻳﺴﻬﻢ ﻋﻠﻰ ﳓﻮ ﻭﺍﺿﺢ ﰲ ﲢﻘﻴﻖ ﺍﻷﻣﻦ ﺍﻟﻔﻜﺮﻱ‪ ،‬ﻭﳏﺎﺭﺑﺔ ﺍﻟﺮﺫﻳﻠﺔ‪ ،‬ﻭﻣﻜﺎﻓﺤﺔ ﺍﻟﻔﺴﺎﺩ‪،‬‬
‫ﻭﻣﻜﺎﻓﺤﺔ ﺍﻟﺴﺤﺮ ﻭﺍﻟﺸﻌﻮﺫﺓ‪ ،‬ﻭﻣﻜﺎﻓﺤﺔ ﺍﻟﺘﺸﺒﻪ ﺑﺎ‪‬ﺘﻤﻌﺎﺕ ﺍﳌﺨﺎﻟﻔﺔ ﻟﻺﺳﻼﻡ ﻭﺃﻫﻠﻪ ﲜﻤﻴﻊ ﺻﻮﺭﻫﺎ ﻭﺃﺩﻭﺍ‪‬ﺎ‪ ،‬ﻭﻣﻌﺎﳉﺔ ﺍﻟﻜﺜﲑ ﻣـﻦ‬
‫ﺍﳌﺸﻜﻼﺕ ﺍﻟﻌﻘﺪﻳﺔ ﻭﺍﳋﻠﻘﻴﺔ‪ ،‬ﻭﺿﺒﻂ ﺍﻟﺴﻠﻮﻙ ﺍﻟﻌﺎﻡ ﰲ ﺍﳌﺪﻥ ﻭﺍﶈﺎﻓﻈﺎﺕ‪ ،‬ﻭﲪﺎﻳﺔ ﺍﻷﻋﺮﺍﺽ ﻭﺍﻟﻌﻘـﻮﻝ‪ ،‬ﻭﻛـﺸﻒ ﺍﻟﻌـﺼﺎﺑﺎﺕ‬
‫ﺚ ﺍﻟﻨﺎﺱ‬
‫ﺍﳌﻨﺤﺮﻓﺔ‪ ،‬ﻭﻣﺮﻭﺟﻲ ﺍﳌﺨﺪﺭﺍﺕ‪ ،‬ﺇﱃ ﺟﺎﻧﺐ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻣﻦ ﻧﺸﺮ ﺍﻟﻔﻀﻴﻠﺔ‪ ،‬ﻭﻃﺒﺎﻋﺔ ﺍﻟﻨﺸﺮﺍﺕ ﺍﻟﺘﻌﺮﻳﻔﻴﺔ ﻭﺍﻟﺘﻌﻠﻴﻤﻴﺔ‪ ،‬ﻭﺣ ﱢ‬
‫ﻋﻠﻰ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺘﺬﻛﲑ ﻋﻠﻰ ﺫﻟﻚ ﺑﺎﳊﺴﲎ‪ ،‬ﻭﻣﻌﺎﳉﺔ ﺍﻟﻘﻀﺎﻳﺎ ﲝﻜﻤﺔ‪...‬ﺇﱁ‪.‬‬
‫‪ -٣‬ﺑﻴﺎﻥ ﻋﻼﻗﺔ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ﺑﺎﻷﻣﻦ ﺍﻟﻔﻜﺮﻱ ﺗﺘﻀﺢ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ﰲ ﻛﻮﻥ‬
‫ﺍﻷﻣﺮ ﺑﺎﻷﻣﻦ ﺍﻟﻔﻜﺮﻱ ﺻﻮﺭﺓ ﻣﻦ ﺻﻮﺭ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ‪ ،‬ﻭﰲ ﻛﻮﻥ ﺇﻧﻜﺎﺭ ﺍﻟﻔﻜﺮ ﺍﳌﻨﺤﺮﻑ ﺻﻮﺭﺓ ﻣﻦ ﺻﻮﺭ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ‪.‬‬
‫‪ -٤‬ﺇﻥ ﺗﺄﺻﻴﻞ ﺍﻷﻣﻦ ﺍﻟﻔﻜﺮﻱ ﲟﻔﻬﻮﻣﻪ ﺍﳌﻨﻀﺒﻂ ﺑﺎﻟﺸﺮﻉ‪ ،‬ﻣﻨﺒﺜﻖ ﻋﻦ ﺗﺄﺻﻴﻞ ﺍﳌﻔﺎﻫﻴﻢ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻟﺼﺤﻴﺤﺔ‪ ،‬ﻻ ﻳﻜﺎﺩ ﳜﺮﺝ ﻋﻨﻬﺎ‪.‬‬
‫‪ -٥‬ﺇﻥ ﺍﳊﺴﺒﺔ ﺿﻤﺎﻥ ﻟﻠﻔﻜﺮ ﻣﻦ ﺍﻻﳓﺮﺍﻑ ﺇﻓﺮﺍﻃﹰﺎ ﻭﺗﻔﺮﻳﻄﹰﺎ ﻻ ﺷﻚ ﺃ ﱠﻥ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ﺃﻫﻢ ﺿﻤﺎﻧﺎﺕ ﺍﻧﻀﺒﺎﻁ‬
‫ﺍﻟﻔﻜﺮ‪ ،‬ﻭﺳﻼﻣﺘﻪ ﻣﻦ ﺍﳓﺮﺍﻓﺎﺕ ﺍﻟﻐﻠﻮ ﻭﺍﳉﻔﺎﺀ ﻭﺍﻹﻓﺮﺍﻁ ﻭﺍﻟﺘﻔﺮﻳﻂ‪.‬‬

‫ﺃﻫﻢ ﺍﻟﺘﻮﺻﻴﺎﺕ‪:‬‬
‫‪-١‬ﺃﻭﺻﻲ ﺑﺒﺬﻝ ﺍﳉﻬﻮﺩ ﺍﻟﻌﻠﻤﻴﺔ ﻣﻦ ﻗﺒﻞ ﺍﻟﻌﻠﻤﺎﺀ ﻭﻃﻼﺏ ﺍﻟﻌﻠﻢ ﰲ ﺩﺭﺍﺳﺔ ﻣﺜﻞ ﻫﺬﻩ ﺍﳌﻮﺍﺿﻴﻊ‪ ،‬ﺣﻴﺚ ﺃﺭﻯ ﺃﻥ ﻫﻨﺎﻙ ﺟﻮﺍﻧﺐ ﺃﺧﺮﻯ‬
‫ﻣﻬﻤﺔ ﻳﻨﺒﻐﻲ ﺍﻟﺒﺤﺚ ﻭﺍﻟﺪﺭﺍﺳﺔ ﻓﻴﻬﺎ‪.‬‬
‫‪ -٢‬ﻧﺸﺮ ﻣﻔﻬﻮﻡ ﺍﻻﺣﺘﺴﺎﺏ ﻭﻓﻘﻬﻪ ﺑﲔ ﺍﳉﻤﻴﻊ ﻭﺧﺎﺻﺔ ﰲ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻻﺣﺘﺴﺎﺏ ) ﺍ‪‬ﺘﻤﻌﻲ ( ﺃﻱ‪ :‬ﺃﻥ ﳝﺎﺭﺱ ﲨﻴﻊ ﺃﻓﺮﺍﺩ ﺍ‪‬ﺘﻤـﻊ‬
‫ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ﻭﻻ ﺳﻴﻤﺎ ﺭﺏ ﺍﻷﺳﺮﺓ ﰲ ﺑﻴﺘﻪ ﻭﻣﺪﻳﺮ ﺍﳉﺎﻣﻌﺔ ﻭﺃﺳﺎﺗﺬ‪‬ﺎ ﰲ ﺟﺎﻣﻌﺘﻬﻢ‪ ،‬ﻭﻋﻠﻰ ﲨﻴﻊ ﺍﳌـﺴﻠﻤﲔ‬
‫ﺍﻟﻘﻴﺎﻡ ‪‬ﺬﺍ ﺍﻟﻮﺍﺟﺐ ﻛﻞ ﻋﻠﻰ ﺣﺴﺐ ﻗﺪﺭﺗﻪ ﻭﺍﺳﺘﻄﺎﻋﺘﻪ ﻣﻦ ﻋﻠﻤﺎﺀ ﻭﺩﻋﺎﺓ ﻭﺷﺮﺍﺋﺢ ﳐﺘﻠﻔﺔ‪.‬‬
‫‪ -٣‬ﺗﺮﺑﻴﺔ ﺍﻟﺸﺒﺎﺏ ﻭﺍﻟﺪﻋﺎﺓ ﻭﻃﻠﺒﺔ ﺍﻟﻌﻠﻢ‪ ،‬ﻋﻠﻰ ﺍﳊﺴﺒﺔ‪ ،‬ﳑﺎ ﻳﻘﻀﻲ ﻋﻠﻰ ﺍﻟﺘﻄﺮﻑ ﻭﺍﻟﻐﻠﻮ ﻭﺍﻻﳓﺮﺍﻑ ﺍﳌﻮﺟﻮﺩﺓ ﰲ ﳏـﻴﻂ ﺍ‪‬ﺘﻤـﻊ‬
‫ﺍﳌﺴﻠﻢ ‪.‬‬

‫‪٢٤‬‬
 ‫‪‬א‪‬‬
‫א‪‬‬ ‫‪ ‬‬ ‫א‪ ‬‬
‫א‪‬‬
‫א‪‬‬ ‫א‪‬‬
‫‪٤‬‬ ‫‪١٤٣‬‬ ‫ﺍﻟﺒﻘﺮﺓ‬ ‫ﻚ ‪‬ﺟ ‪‬ﻌ ﹾﻠﻨ‪‬ﺎ ﹸﻛ ‪‬ﻢ ﺃﹸ ‪‬ﻣ ﹰﺔ ‪‬ﻭ ‪‬ﺳﻄﹰﺎ‪‬‬
‫‪ ‬ﻭ ﹶﻛ ﹶﺬ‪‬ﻟ ‪‬‬
‫‪١٤‬‬ ‫‪١٩‬‬ ‫ﺁﻝ ﻋﻤﺮﺍﻥ‬ ‫‪ ‬ﹺﺇﻥﱠ ﺍﻟﺪ‪‬ﻳ ‪‬ﻦ ‪‬ﻋ‪‬ﻨ ‪‬ﺪ ﺍﻟﻠﱠ ‪‬ﻪ ﺍﹾﻟﹺﺈ ‪‬ﺳﻠﹶﺎ ‪‬ﻡ‪...‬‬
‫‪،١٧ ، ١٦ ، ٦‬‬ ‫‪١٠٤‬‬ ‫ﺨ‪‬ﻴ ﹺﺮ ‪...‬‬
‫‪ ‬ﻭﹾﻟ‪‬ﺘ ﹸﻜ ‪‬ﻦ ‪‬ﻣ‪‬ﻨ ﹸﻜ ‪‬ﻢ ﹸﺃ ‪‬ﻣ ﹲﺔ ‪‬ﻳ ‪‬ﺪﻋ‪‬ﻮ ﹶﻥ ﹺﺇﻟﹶﻰ ﺍﹾﻟ ‪‬‬
‫ﺁﻝ ﻋﻤﺮﺍﻥ‬
‫‪١٨‬‬
‫‪٤‬‬ ‫‪١٠٢‬‬ ‫ﺁﻝ ﻋﻤﺮﺍﻥ‬ ‫‪ ‬ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﱠﻟﺬ‪‬ﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﹾﺍ ﺍ‪‬ﺗﻘﹸﻮﹾﺍ ﺍﻟﻠﱠ ‪‬ﻪ ‪‬ﺣ ‪‬ﻖ ‪‬ﺗﻘﹶﺎ‪‬ﺗ ‪‬ﻪ‪...‬‬
‫‪١٧ ، ٦ ، ٤‬‬ ‫‪١١٠‬‬ ‫ﺁﻝ ﻋﻤﺮﺍﻥ‬ ‫ﻑ‪...‬‬
‫ﺱ ‪‬ﺗ ﹾﺄ ‪‬ﻣﺮ‪‬ﻭ ﹶﻥ ﺑﹺﺎﹾﻟ ‪‬ﻤ ‪‬ﻌﺮ‪‬ﻭ ‪‬‬
‫ﺖ ﻟ‪‬ﻠﻨ‪‬ﺎ ﹺ‬
‫‪‬ﻛﹸﻨ‪‬ﺘ ‪‬ﻢ ‪‬ﺧ‪‬ﻴ ‪‬ﺮ ﺃﹸ ‪‬ﻣ ‪‬ﺔ ﺃﹸ ‪‬ﺧ ﹺﺮ ‪‬ﺟ ‪‬‬
‫‪٤‬‬ ‫‪١‬‬ ‫ﺍﻟﻨﺴﺎﺀ‬ ‫ﺱ ﺍ‪‬ﺗﻘﹸﻮﹾﺍ ‪‬ﺭﺑ‪ ‬ﹸﻜ ‪‬ﻢ ﺍﱠﻟﺬ‪‬ﻱ ‪‬ﺧﹶﻠ ﹶﻘﻜﹸﻢ‪...‬‬
‫‪ ‬ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫‪٨‬‬ ‫‪١٣‬‬ ‫ﺍﳌﺎﺋﺪﺓ‬ ‫ﻀﻬﹺﻢ ﻣ‪‬ﻴﺜﹶﺎﹶﻗ ‪‬ﻬ ‪‬ﻢ ﻟﹶﻌﻨ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ‪...‬‬
‫‪ ‬ﹶﻓﹺﺒﻤ‪‬ﺎ ‪‬ﻧ ﹾﻘ ‪‬‬
‫‪٤‬‬ ‫‪٤٨‬‬ ‫ﺍﳌﺎﺋﺪﺓ‬ ‫ﺼ ‪‬ﺪﻗﹰﺎ‪...‬‬
‫ﺤ ‪‬ﻖ ‪‬ﻣ ‪‬‬
‫ﺏ ﺑﹺﺎﹾﻟ ‪‬‬
‫ﻚ ﺍﹾﻟ ‪‬ﻜﺘ‪‬ﺎ ‪‬‬
‫‪ ‬ﻭﺃﹶﻧ ‪‬ﺰﹾﻟﻨ‪‬ﺎ ﹺﺇﹶﻟ‪‬ﻴ ‪‬‬
‫‪١٩‬‬ ‫‪٧٩‬‬ ‫ﺍﳌﺎﺋﺪﺓ‬ ‫ﺲ ﻣ‪‬ﺎ ﻛﹶﺎﻧ‪‬ﻮﹾﺍ ‪‬ﻳ ﹾﻔ ‪‬ﻌﻠﹸﻮ ﹶﻥ‪‬‬
‫‪ ‬ﻛﹶﺎﻧ‪‬ﻮﹾﺍ ﹶﻻ ‪‬ﻳ‪‬ﺘﻨ‪‬ﺎ ‪‬ﻫ ‪‬ﻮ ﹶﻥ ﻋ‪‬ﻦ ﻣ‪‬ﻨ ﹶﻜ ﹴﺮ ﹶﻓ ‪‬ﻌﻠﹸﻮ ‪‬ﻩ ﹶﻟﹺﺒﹾﺌ ‪‬‬
‫‪٢٠‬‬ ‫‪١٠٥‬‬ ‫ﺍﳌﺎﺋﺪﺓ‬ ‫ﺴﻜﹸ ‪‬ﻢ‪ ...‬‬
‫‪‬ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﱠﻟﺬ‪‬ﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ﹶﺃ‪‬ﻧﻔﹸ ‪‬‬
‫‪١٤‬‬ ‫‪١٥٣‬‬ ‫ﺍﻷﻧﻌﺎﻡ‬ ‫ﺴ‪‬ﺘﻘ‪‬ﻴﻤﺎ ﻓﹶﺎ‪‬ﺗﹺﺒﻌ‪‬ﻮ ‪‬ﻩ ‪ ...‬‬
‫ﺻﺮ‪‬ﺍﻃ‪‬ﻲ ‪‬ﻣ ‪‬‬
‫‪ ‬ﻭﹶﺃﻥﱠ ‪‬ﻫﺬﹶﺍ ‪‬‬
‫‪١٨‬‬ ‫‪١٥٧‬‬ ‫ﺍﻷﻋﺮﺍﻑ‬ ‫‪‬ﺍﹼﻟﺬ‪‬ﻳ ‪‬ﻦ ‪‬ﻳ‪‬ﺘﹺﺒﻌ‪‬ﻮ ﹶﻥ ﺍﻟ ‪‬ﺮﺳ‪‬ﻮ ﹶﻝ ﺍﻟ‪‬ﻨﹺﺒ ‪‬ﻲ ﺍ ﹸﻻﻣ‪‬ﻲ‪...‬‬
‫‪١٨‬‬ ‫‪١٦٥‬‬ ‫ﺍﻷﻋﺮﺍﻑ‬ ‫ﺠ‪‬ﻴﻨ‪‬ﺎ ‪...‬‬
‫‪‬ﹶﻓﹶﻠﻤ‪‬ﺎ ‪‬ﻧﺴ‪‬ﻮﺍ ﻣ‪‬ﺎ ﹸﺫﻛﱢ ‪‬ﺮﻭﺍ ﹺﺑ ‪‬ﻪ ﹶﺃ‪‬ﻧ ‪‬‬
‫‪٨‬‬ ‫‪١٦‬‬ ‫ﺍﻷﻧﻔﺎﻝ‬ ‫ﺤ ‪‬ﺮﻓﹰﺎ ‪‬ﻟ ‪‬ﻘﺘ‪‬ﺎ ﹴﻝ‪‬‬
‫‪‬ﺇﹺﻻ ‪‬ﻣ‪‬ﺘ ‪‬‬
‫‪١٨‬‬ ‫‪٢٥‬‬ ‫ﺍﻷﻧﻔﺎﻝ‬ ‫‪‬ﻭ‪‬ﺍّ‪‬ﺗﻘﹸﻮﺍ ‪‬ﻓ‪‬ﺘ‪‬ﻨ ﹰﺔ ﻻ ‪‬ﺗﺼ‪‬ﻴ‪‬ﺒ ّ‪‬ﻦ ﺍّﹶﻟﺬ‪‬ﻳ ‪‬ﻦ ﹶﻇﹶﻠﻤ‪‬ﻮﺍ ‪‬ﻣ‪‬ﻨ ﹸﻜ ‪‬ﻢ‪...‬‬
‫‪١٨‬‬ ‫‪٦٨-٦٧‬‬ ‫ﺍﻟﺘﻮﺑﺔ‬ ‫ﺾ‪...‬‬
‫‪‬ﺍﹾﻟﻤ‪‬ﻨ‪‬ﺎ‪‬ﻓﻘﹸﻮ ﹶﻥ ﻭ‪‬ﺍﹾﻟﻤ‪‬ﻨ‪‬ﺎ‪‬ﻓﻘﹶﺎﺕ‪ ‬ﺑ ‪‬ﻌﻀ‪‬ﻬ‪ ‬ﻢ ﻣ‪‬ﻦ ‪‬ﺑ ‪‬ﻌ ﹴ‬
‫‪١٨‬‬ ‫‪٧١‬‬ ‫ﺍﻟﺘﻮﺑﺔ‬ ‫ﺾ‪...‬‬
‫ﺕ ‪‬ﺑ ‪‬ﻌﻀ‪‬ﻬ‪ ‬ﻢ ﹶﺃ ‪‬ﻭ‪‬ﻟﻴ‪‬ﺂ ُﺀ ‪‬ﺑ ‪‬ﻌ ﹴ‬
‫‪‬ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ‪‬ﻣﻨ‪‬ﻮ ﹶﻥ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ‪‬ﻣﻨ‪‬ﺎ ‪‬‬
‫‪٤‬‬ ‫‪١٢٨‬‬ ‫ﺍﻟﺘﻮﺑﺔ‬ ‫ﺴﻜﹸ ‪‬ﻢ ‪‬ﻋﺰﹺﻳ ‪‬ﺰ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬ﻪ ‪...‬‬
‫‪ ‬ﹶﻟ ﹶﻘ ‪‬ﺪ ﺟ‪‬ﺎﺀ ﹸﻛ ‪‬ﻢ ‪‬ﺭﺳ‪‬ﻮ ﹲﻝ ‪‬ﻣ ‪‬ﻦ ﺃﹶﻧﻔﹸ ِ‬
‫‪٧‬‬ ‫‪١١‬‬ ‫ﺍﳊﺞ‬ ‫ﻑ ‪...‬‬
‫ﺱ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ ‪‬ﻌﺒ‪‬ﺪ‪ ‬ﺍﻟﻠﱠ ‪‬ﻪ ‪‬ﻋﻠﹶﻰ ‪‬ﺣ ‪‬ﺮ ‪‬‬
‫‪ ‬ﻣ ‪‬ﻦ ﺍﻟﻨ‪‬ﺎ ﹺ‬
‫‪١٠ ، ٦‬‬ ‫‪٤١‬‬ ‫ﺍﳊﺞ‬ ‫ﺽ ﹶﺃﻗﹶﺎﻣ‪‬ﻮﺍ ﺍﻟﺼ‪‬ﻼ ﹶﺓ‪...‬‬
‫‪‬ﺍﱠﻟﺬ‪‬ﻳ ‪‬ﻦ ﹺﺇ ﹾﻥ ‪‬ﻣ ﱠﻜﻨ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ﻓ‪‬ﻲ ﺍﹾﻟﹶﺄ ‪‬ﺭ ﹺ‬
‫‪٤‬‬ ‫‪٧١-٧٠‬‬ ‫ﺍﻷﺣﺰﺍﺏ‬ ‫‪ ‬ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﱠﻟﺬ‪‬ﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ﺍ‪‬ﺗﻘﹸﻮﺍ ﺍﻟﻠﱠ ‪‬ﻪ ‪‬ﻭﻗﹸﻮﻟﹸﻮﺍ ﹶﻗ ‪‬ﻮ ﹰﻻ ‪‬ﺳﺪ‪‬ﻳﺪ‪‬ﺍ‪...‬‬
‫‪٦‬‬ ‫‪١١‬‬ ‫ﺍﻹﻧﺴﺎﻥ‬ ‫ﻚ ﺍﹾﻟ‪‬ﻴ ‪‬ﻮ ﹺﻡ‪‬‬
‫‪‬ﹶﻓﻮ‪‬ﻗﺎﻫ‪‬ﻢ‪ ‬ﺍﻟﹶّﻠ ‪‬ﻪ ‪‬ﺷ ّ‪‬ﺮ ﺫ‪‬ﻟ ‪‬‬
‫‪١٣‬‬ ‫‪٤‬‬ ‫ﻗﺮﻳﺶ‬ ‫ﺖ ﺍﻟﱠ ‪‬ﺬﻱ ﹶﺃ ﹾﻃ ‪‬ﻌ ‪‬ﻤﻬ‪ ‬ﻢ‪...‬‬
‫ﺏ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ‪‬ﺒ‪‬ﻴ ‪‬‬
‫‪ ‬ﹶﻓ ﹾﻠ‪‬ﻴ ‪‬ﻌﺒ‪‬ﺪ‪‬ﻭﺍ ‪‬ﺭ ‪‬‬

‫‪٢٥‬‬
 ‫‪‬א‪‬‬
‫א‪‬‬
‫א‪‬‬

‫‪٦‬‬ ‫ﺸ ‪‬ﻖ ‪‬ﺗ ‪‬ﻤ ‪‬ﺮ ‪‬ﺓ «‬

‫ﺍ‪‬ﺗﻘﹸﻮﺍ ﺍﻟﻨ‪‬ﺎ ‪‬ﺭ ‪‬ﻭﹶﻟ ‪‬ﻮ ﹺﺑ ‪‬‬
‫‪٧‬‬ ‫ﺻ‪‬ﺒﻴ‪‬ﺎ‪‬ﻧ ﹸﻜ ‪‬ﻢ«‬
‫ﺴ‪‬ﻴ‪‬ﺘﻢ‪ ،‬ﹶﻓ ﹸﻜﻔﱡﻮﺍ ‪‬‬
‫ﹺﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ‪‬ﺟ‪‬ﻨ ‪‬ﺢ ﺍﻟﱠﻠ‪‬ﻴﻞﹺ‪ ،‬ﹶﺃ ‪‬ﻭﹶﺃ ‪‬ﻣ ‪‬‬
‫‪٢٠‬‬ ‫ﷲ ﹺﺑ ‪‬ﻌﻘﹶﺎﹺﺑ ‪‬ﻪ«‬
‫ﻚ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬ﻌﻤ‪ ‬ﻬ ‪‬ﻢ ﺍ ُ‬
‫ﺱ ﹺﺇﺫﹶﺍ ‪‬ﺭﹶﺃﻭ‪‬ﺍ ﺍﹾﻟﻤ‪‬ﻨ ﹶﻜ ‪‬ﺮ ﹶﻓﹶﻠ ‪‬ﻢ ﻳ‪‬ﻐ‪‬ﻴﺮ‪‬ﻭﻩ‪ ،‬ﹶﺃ ‪‬ﻭ ‪‬ﺷ ‪‬‬
‫ﹺﺇﻥﱠ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫‪٢١‬‬ ‫ﳉ ‪‬ﻬﻞﹸ‪« ...‬‬
‫ﺖﺍﹶ‬
‫ﻁ ﺍﻟﺴ‪‬ﺎ ‪‬ﻋ ‪‬ﺔ‪ :‬ﹶﺃ ﹾﻥ ﻳ‪ ‬ﺮﹶﻓ ‪‬ﻊ ﺍﻟ ‪‬ﻌ ﹾﻠﻢ‪ ‬ﻭ‪‬ﻳﹾﺜﺒ‪ ‬‬
‫ﹺﺇﻥﱠ ‪‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺷﺮ‪‬ﺍ ‪‬‬
‫‪٢٠‬‬ ‫‪‬ﺑ ‪‬ﺪﹶﺃ ﺍﹾﻟﹺﺈ ‪‬ﺳﻠﹶﺎ ‪‬ﻡ ﹶﻏﺮﹺﻳﺒ‪‬ﺎ‪ ،‬ﻭ ‪‬ﺳ‪‬ﻴﻌ‪‬ﻮ ‪‬ﺩ ﹶﻛﻤ‪‬ﺎ ‪‬ﺑ ‪‬ﺪﹶﺃ ﹶﻏﺮﹺﻳﺒ‪‬ﺎ‪ ،‬ﹶﻓﻄﹸﻮﺑ‪‬ﻰ ‪‬ﻟ ﹾﻠ ‪‬ﻐ ‪‬ﺮﺑ‪‬ﺎ ِﺀ«‬
‫‪٤‬‬ ‫ﺱ ﹶﻗ ‪‬ﺮﻧﹺﻲ‪ ،‬ﹸﺛﻢ‪ ‬ﺍﻟﱠ ‪‬ﺬﻳ ‪‬ﻦ ‪‬ﻳﻠﹸﻮ‪‬ﻧ ‪‬ﻬﻢ‪ ،‬ﹸﺛﻢ‪ ‬ﺍﱠﻟﺬ‪‬ﻳ ‪‬ﻦ ‪‬ﻳﻠﹸﻮ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ‪« ...‬‬
‫‪‬ﺧ‪‬ﻴﺮ‪ ‬ﺍﻟﻨ‪‬ﺎ ﹺ‬
‫‪١٥‬‬ ‫ﻗﺎﻝ ‪‬ﻣﹶﺜﻞﹸ ﺍﹾﻟﻘﹶﺎ‪‬ﺋ ﹺﻢ ﻋﻠﻰ ‪‬ﺣﺪ‪‬ﻭ ‪‬ﺩ ﺍﷲ ﻭ‪‬ﺍﹾﻟﻮ‪‬ﺍ‪‬ﻗ ﹺﻊ ﻓﻴﻬﺎ‪« ...‬‬
‫‪١٩‬‬ ‫ﺏ‪« ...‬‬
‫ﺏ ‪‬ﻣ ‪‬ﻦ ‪‬ﺷ ‪‬ﺮ ﹶﻗ ‪‬ﺪ ﺍ ﹾﻗ‪‬ﺘ ‪‬ﺮ ‪‬‬
‫ﹶﻻ ﹺﺇﹶﻟ ‪‬ﻪ ﹺﺇﻟﱠﺎ ﺍﷲ‪ ،‬ﻭ‪‬ﻳ ﹲﻞ ‪‬ﻟ ﹾﻠ ‪‬ﻌ ‪‬ﺮ ﹺ‬
‫‪١٨‬‬ ‫‪‬ﻣﹶﺜﻞﹸ ﺍﻟﻘﹶﺎ‪‬ﺋ ﹺﻢ ‪‬ﻋﻠﹶﻰ ‪‬ﺣﺪ‪‬ﻭ ‪‬ﺩ ﺍﷲ ﻭ‪‬ﺍﻟﻮ‪‬ﺍ‪‬ﻗ ﹺﻊ ﻓ‪‬ﻴﻬ‪‬ﺎ‪« ...‬‬
‫‪١٣‬‬ ‫ﺕ ‪‬ﻳ ‪‬ﻮ ‪‬ﻣ ‪‬ﻪ‪« ...‬‬
‫ﺴ ‪‬ﺪ ‪‬ﻩ ‪‬ﻋ‪‬ﻨ ‪‬ﺪﻩ‪ ‬ﻗﹸﻮ ‪‬‬
‫ﺻ‪‬ﺒ ‪‬ﺢ ‪‬ﻣ‪‬ﻨ ﹸﻜ ‪‬ﻢ ﺁ ‪‬ﻣﻨ‪‬ﺎ ﻓ‪‬ﻲ ‪‬ﺳ ‪‬ﺮﹺﺑ ‪‬ﻪ ‪‬ﻣﻌ‪‬ﺎﻓﹰﻰ ﻓ‪‬ﻲ ‪‬ﺟ ‪‬‬
‫‪‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬‬
‫‪١٩‬‬ ‫‪‬ﻣ ‪‬ﻦ ‪‬ﺩﻋ‪‬ﺎ ﹺﺇﻟﹶﻰ ﻫﺪ‪‬ﻯ‪ ،‬ﻛﹶﺎ ﹶﻥ ﹶﻟﻪ‪ ‬ﻣ ‪‬ﻦ ﺍﹾﻟﹶﺄ ‪‬ﺟ ﹺﺮ ‪‬ﻣﹾﺜﻞﹸ ﹸﺃﺟ‪‬ﻮ ﹺﺭ ‪‬ﻣ ‪‬ﻦ ‪‬ﺗﹺﺒ ‪‬ﻌﻪ‪« ...‬‬
‫‪١٩‬‬ ‫‪‬ﻣ ‪‬ﻦ ‪‬ﺩﻝﱠ ‪‬ﻋﻠﹶﻰ ‪‬ﺧ‪‬ﻴ ﹴﺮ ﹶﻓﹶﻠﻪ‪ ‬ﻣﹾﺜﻞﹸ ﹶﺃ ‪‬ﺟ ﹺﺮ ﻓﹶﺎ ‪‬ﻋ‪‬ﻠ ‪‬ﻪ«‬
‫‪١٥ ، ١٤‬‬ ‫ﺴ‪‬ﺘ ‪‬ﻄ ‪‬ﻊ ﹶﻓﹺﺒ‪‬ﻠﺴ‪‬ﺎﹺﻧ ‪‬ﻪ‪« ...‬‬
‫‪‬ﻣ ‪‬ﻦ ‪‬ﺭﺃﹶﻯ ‪‬ﻣ‪‬ﻨ ﹸﻜ ‪‬ﻢ ‪‬ﻣ‪‬ﻨ ﹶﻜﺮ‪‬ﺍ ﹶﻓ ﹾﻠﻴ‪ ‬ﻐﻴ‪ ‬ﺮﻩ‪ ‬ﹺﺑ‪‬ﻴ ‪‬ﺪ ‪‬ﻩ ﹶﻓﹺﺈ ﹾﻥ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫‪١٥‬‬ ‫ﻑ ‪‬ﻭﹶﻟ‪‬ﺘ‪‬ﻨ ‪‬ﻬﻮ‪‬ﻥﱠ ﻋﻦ ﺍﹾﻟﻤ‪‬ﻨ ﹶﻜ ﹺﺮ ‪« ...‬‬
‫ﻭ‪‬ﺍﱠﻟﺬ‪‬ﻱ ‪‬ﻧ ﹾﻔﺴِﻲ ﺑﻴﺪﻩ ﹶﻟ‪‬ﺘ ﹾﺄﻣ‪‬ﺮ‪‬ﻥﱠ ﺑﹺﺎﹾﻟ ‪‬ﻤ ‪‬ﻌﺮ‪‬ﻭ ‪‬‬

‫‪‬א‪ ‬‬

‫א‪‬‬
‫א‪‬‬

‫‪٦‬‬ ‫ﺃﲪﺪ ﺑﻦ ﻓﺎﺭﺱ ﺑﻦ ﺯﻛﺮﻳﺎﺀ ﺍﻟﻘﺰﻭﻳﲏ‪ ،‬ﺍﻟﺮﺍﺯﻱ‪ ،‬ﺃﺑﻮ ﺍﳊﺴﲔ‬

‫‪٨‬‬ ‫ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﻛﺜﲑ ﺑﻦ ﺿﻮ ﺑﻦ ﺩﺭﻉ ﺍﻟﻘﺮﺷﻲ‪ ،‬ﺍﻟﺒﺼﺮﻭﻱ‬
‫‪٧‬‬ ‫ﺍﳊﺴﲔ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺍﳌﻔﻀﻞ‪ ،‬ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﻷﺻﺒﻬﺎﱐ‬
‫‪٩‬‬ ‫ﻋﺒﺪﺍﳌﻠﻚ ﺑﻦ ﻋﺒﺪﺍﷲ ﺍﳉﻮﻳﲏ‪ ،‬ﰒ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ‪ ،‬ﺍﻟﺸﺎﻓﻌﻲ ﺃﺑﻮ ﺍﳌﻌﺎﱄ‪ ،‬ﺇﻣﺎﻡ ﺍﳊﺮﻣﲔ‬
‫‪٨‬‬ ‫ﻋﻤﺮﻭ ﺑﻦ ﻋﺜﻤﺎﻥ ﺑﻦ ﻗﻨﱪ‪ ،‬ﻣﻮﱃ ﺑﲏ ﺍﳊﺎﺭﺙ ﺑﻦ ﻛﻌﺐ‪ ،‬ﺃﺑﻮ ﺑﺸﺮ‬
‫‪٩‬‬ ‫ﳏﻤﺪ ﺍﻷﻣﲔ ﺑﻦ ﳏﻤﺪ ﺍﳌﺨﺘﺎﺭ‬
‫‪٢٠‬‬ ‫ﳏﻤﺪ ﺑﻦ ﻋﺒﺪﺍﷲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪﺍﷲ ﺑﻦ ﺃﲪﺪ ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺍﻟﻌﺮﰊ ﺍﳌﻌﺎﻓﺮﻱ‬
‫‪٩‬‬ ‫ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ ﺍﻟﻐﺰﺍﱄ ﺍﻟﻄﻮﺳﻲ‪ ،‬ﺃﺑﻮ ﺣﺎﻣﺪ‬
‫‪٥‬‬ ‫ﳏﻤﺪ ﺑﻦ ﻣﻜﺮﻡ ﺑﻦ ﻋﻠﻲ‪ ،‬ﺃﺑﻮ ﺍﻟﻔﻀﻞ‪ ،‬ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﺍﺑﻦ ﻣﻨﻈﻮﺭ ﺍﻷﻧﺼﺎﺭﻱ‬

‫‪٢٦‬‬
 ‫ﻓﻬﺮﺱ ﺍﳌﺼﺎﺩﺭ ﻭﺍﳌﺮﺍﺟﻊ‬
‫‪ −١‬ﺍﻻﺣﺘﺴﺎﺏ ﻭﺻﻔﺎﺕ ﺍﶈﺘﺴﺒﲔ ﺍﳌﻄﻮﻉ ‪ .‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﳏﻤﺪ ﻋﺒﺪ ﺍﶈﺴﻦ ﻣﻄﻮﻉ‪ ،‬ﺩﺍﺭ ﺍﻟﻮﻃﻦ ﻟﻠﻨﺸﺮ‪١٩٩٩ ،،‬ﻡ‪.‬‬
‫‪ −٢‬ﺍﻷﺣﻜﺎﻡ ﺍﻟﺴﻠﻄﺎﻧﻴﺔ ﻷﰊ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺣﺒﻴﺐ ﺍﻟﺒﺼﺮﻱ ﺍﻟﺒﻐﺪﺍﺩﻱ‪ ،‬ﺍﻟﺸﻬﲑ ﺑﺎﳌﺎﻭﺭﺩﻱ )ﺍﳌﺘﻮﰱ‪٤٥٠ :‬ﻫــ(ﺍﻟﻨﺎﺷـﺮ‪ :‬ﺩﺍﺭ‬
‫ﺍﳊﺪﻳﺚ – ﺍﻟﻘﺎﻫﺮﺓ‪.‬‬
‫‪ −٣‬ﺍﻷﺣﻜﺎﻡ ﺍﻟﺴﻠﻄﺎﻧﻴﺔ ﻟﻠﻘﺎﺿﻲ ﺃﺑﻮ ﻳﻌﻠﻰ‪ ،‬ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﲔ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺧﻠﻒ ﺍﺑﻦ ﺍﻟﻔﺮﺍﺀ )ﺍﳌﺘﻮﰱ‪٤٥٨ :‬ﻫـ(ﺻﺤﺤﻪ ﻭﻋﻠﻖ ﻋﻠﻴﻪ‪ :‬ﳏﻤﺪ ﺣﺎﻣـﺪ‬
‫ﺍﻟﻔﻘﻲ‪ ،‬ﺍﻟﻨﺎﺷﺮ‪ :‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ‪ -‬ﺑﲑﻭﺕ‪ ،‬ﻟﺒﻨﺎﻥ‪ ،‬ﺍﻟﻄﺒﻌﺔ‪ :‬ﺍﻟﺜﺎﻧﻴﺔ‪ ١٤٢١ ،‬ﻫـ ‪ ٢٠٠٠ -‬ﻡ‪.‬‬
‫‪ −٤‬ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ‪ ،‬ﻷﰊ ﺣﺎﻣﺪ ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ ﺍﻟﻐﺰﺍﱄ ﺍﻟﻄﻮﺳﻲ )ﺍﳌﺘﻮﰱ‪٥٠٥ :‬ﻫـ( ﺍﻟﻨﺎﺷﺮ‪ :‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ ‪ -‬ﺑﲑﻭﺕ ‪.‬‬
‫‪ −٥‬ﺍﻹﺭﺷﺎﺩ ﺇﱃ ﻗﻮﺍﻃﻊ ﺍﻷﺩﻟﺔ ﰲ ﺃﺻﻮﻝ ﺍﻻﻋﺘﻘﺎﺩ‪ ،‬ﻷﰊ ﺍﳌﻌﺎﱄ ﺍﳉﻮﻳﲏ‪ ) :‬ﺍﳌﺘﻮﰱ‪٤٧٨ :‬ﻫـ(‪ .‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﻣﻄﺒﻌﺔ ﺍﻟﺴﻌﺎﺩﺓ‪١٣٦٩ ،‬ﻫـ ‪.‬‬
‫‪ −٦‬ﺃﺿﻮﺍﺀ ﺍﻟﺒﻴﺎﻥ ﰲ ﺇﻳﻀﺎﺡ ﺍﻟﻘﺮﺁﻥ ﺑﺎﻟﻘﺮﺁﻥ‪ ،‬ﶈﻤﺪ ﺍﻷﻣﲔ ﺑﻦ ﳏﻤﺪ ﺍﳌﺨﺘﺎﺭ ﺑﻦ ﻋﺒﺪﺍﻟﻘﺎﺩﺭ ﺍﳉﻜﲏ‪ ،‬ﺍﻟﺸﻨﻘﻴﻄﻲ‪) ،‬ﺍﳌﺘﻮﰱ‪١٣٩٣ :‬ﻫـ(‪ ،‬ﺍﻟﻨﺎﺷﺮ‪ :‬ﺩﺍﺭ‬
‫ﺍﻟﻔﻜﺮ ﻟﻠﻄﺒﺎﻋﺔ ﻭ ﺍﻟﻨﺸﺮ ﻭ ﺍﻟﺘﻮﺯﻳﻊ ﺑﲑﻭﺕ – ﻟﺒﻨﺎﻥ‪،‬ﻋﺎﻡ ﺍﻟﻨﺸﺮ‪ ١٤١٥ :‬ﻫـ ‪١٩٩٥ -‬ﻡ ‪.‬‬
‫‪ −٧‬ﺍﻷﻣﻦ ﺍﻟﻔﻜﺮﻱ ﰲ ﺿﻮﺀ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﻋﺒﺪﺍﻟﺮﲪﻦ ﺑﻦ ﻣﻌﻼ‪ ،‬ﺩ‪ .‬ﺍﻟﻠﻮﳛﻖ‪١٤٣٣ ،‬ﻫـ‪،‬ﻁ ﺍﻷﻭﱃ‪ ،‬ﺹ‪ ،١٠٥‬ﲝﺚ ﻣﻘﺪﻡ ﳉـﺎﺋﺰﺓ ﻧـﺎﻳﻒ ﺑـﻦ‬
‫ﻋﺒﺪﺍﻟﻌﺰﻳﺰ ﺁﻝ ﺳﻌﻮﺩ ﻟﻠﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﻭﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ‪.‬‬
‫‪ −٨‬ﺍﻷﻣﻦ ﺍﻟﻔﻜﺮﻱ ﰲ ﺿﻮﺀ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻟﺼﺎﱀ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﲪﻴﺪ‪ ،،‬ﳏﺎﺿﺮﺓ ﰲ ﺣﻔﻞ ﺍﻓﺘﺘﺎﺡ ﻛﺮﺳﻲ ﺍﻷﻣﲑ ﻧﺎﻳﻒ ﺑﻦ ﻋﺒﺪﺍﻟﻌﺰﻳﺰ ﻟﺪﺭﺍﺳﺎﺕ‬
‫ﺍﻷﻣﻦ ﺍﻟﻔﻜﺮﻱ‪١٤٢٩ .‬ﻫـ‪،‬‬
‫‪ −٩‬ﺍﻷﻣﻦ ﺍﻟﻔﻜﺮﻱ ﻭﻫﻴﺌﺔ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ – ﺍﻟﱪﺍﻣﺞ ﻭﺍﻟﻮﺳﺎﺋﻞ‪ ،‬ﺩ‪.‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺩﺟﲔ ﺍﻟﺴﻬﻠﻲ ‪ ،‬ﺿﻤﻦ ﲝﻮﺙ ﻧـﺪﻭﺓ ﺍﳊـﺴﺒﺔ‬
‫ﻭﻋﻨﺎﻳﺔ ﺍﳌﻤﻠﻜﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ‪.‬‬
‫‪ −١٠‬ﺍﻷﻣﻦ ﺍﻟﻔﻜﺮﻱ‪ ،‬ﻣﻔﻬﻮﻣﻪ‪ ،‬ﺿﺮﻭﺭﺗﻪ‪ ،‬ﳎﺎﻻﺗﻪ‪ ،‬ﺇﺑﺮﺍﻫﻴﻢ ﻋﺒﺪ ﺍﷲ ﺍﻟﺰﻫﺮﺍﱐ ) ‪٢٠١١‬ﻡ( ‪.‬‬
‫‪ −١١‬ﺍﻻﳓﺮﺍﻑ ﺍﻟﻔﻜـﺮﻱ ﻭﺃﺛﺮﻩ ﻋﻠﻰ ﺍﻷﻣﻦ ﺍﻟﻮﻃﻨـﻲ ﰲ ﺩﻭﻝ ﳎﻠﺲ ﺍﻟﺘﻌﺎﻭﻥ ﻟﺪﻭﻝ ﺍﳋﻠﻴﺞ ﺍﻟﻌﺮﺑﻴـﺔ‪ ،‬ﻟﻠﺪﻛﺘـﻮﺭ‪:‬ﳏﻤـﺪ ﺩﻏﻴـﻢ ﺍﻟﺪﻏﻴـﻢ‪ ،‬ﻭﻫﻮ‬
‫ﺍﻟﺒﺤﺚ ﺍﻟﻔﺎﺋﺰ ﰲ ﻣﺴﺎﺑﻘﺔ ﺟﺎﺋﺰﺓ ﳎﻠﺲ ﺍﻟﺘﻌﺎﻭﻥ ﻟﺪﻭﻝ ﺍﳋﻠﻴﺞ ﺍﻟﻌﺮﰊ ﻟﻠﺒﺤﻮﺙ ﺍﻷﻣﻨﻴـﺔ ﻟﻌﺎﻡ ‪١٤٢٦‬ﻫـ ‪٢٠٠٥ /‬ﻡ‪.‬‬
‫‪ −١٢‬ﺍﻻﳓﺮﺍﻑ ﺍﻟﻔﻜﺮﻱ ﻭﺳﺒﻞ ﻣﻮﺍﺟﻬﺘﻪ ﰲ ﺿﻮﺀ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ)ﺩﺭﺍﺳﺔ ﻣﻮﺿﻮﻋﻴﺔ( ﺭﺳﺎﻟﺔ ﻣﻘﺪﻣﺔ ﻟﻨﻴﻞ ﺩﺭﺟﺔ ﺍﻟﻌﺎﳌﻴـﺔ)ﺍﻟـﺪﻛﺘﻮﺭﺍﻩ(ﰲ ﺍﻟﺪﺭﺍﺳـﺎﺕ‬
‫ﺍﻹﺳﻼﻣﻴﺔ )ﺍﳊﺪﻳﺚ ﻭﻋﻠﻮﻣﻪ(ﻟﻠﺒﺎﺣﺚ‪ :‬ﳏﻤﺪ ﻋﺎﱂ ﺑﻦ ﺃﺑﻮﺍﻟﺒﺸﺮ ﺷﺎﻫﺮ ﻣﻠﻮﻙ‪ ،‬ﺑﺈﺷﺮﺍﻑ ﺃ‪.‬ﺩ‪/ .‬ﲪﺎﺩﺓ ﺑﻦ ﺟﺎﺑﺮ ﺍﻟﻘﻨﺎﻭﻱ‪ ،‬ﺃﺳﺘﺎﺫ ﺍﳊﺪﻳﺚ ﻭﻋﻠﻮﻣـﻪ‬
‫ﺑﺎﳉﺎﻣﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺟﺎﻣﻌﺔ ﻋﻤﺮ ﺍﳌﺨﺘﺎﺭ) ‪ ١٤٣٨‬ﻫـ‪٢٠١٧-‬ﻡ(‪.‬‬
‫‪ −١٣‬ﺍﻻﳓﺮﺍﻑ ﺍﻟﻔﻜﺮﻱ‪،‬ﻣﻔﻬﻮﻣﻪ ـ ﺃﺳﺒﺎﺑﻪ ـ ﻋﻼﺟﻪ‪،‬ﰲ ﺿﻮﺀ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻟﻠﺪﻛﺘﻮﺭ‪ :‬ﻃﻪ ﻋﺎﺑﺪﻳﻦ‪.‬‬
‫‪ −١٤‬ﺍﻟﺒﺪﻉ ﺍﳊﻮﻟﻴﺔ ﺭﺳﺎﻟﺔ ﻣﺎﺟﺴﺘﲑ ﻟﻌﺒﺪﺍﷲ ﺍﻟﺘﻮﳚﺮﻱ‪ ،‬ﺭﺳﺎﻟﺔ ﻋﻠﻤﻴﺔ ﺗﻘﺪﻡ ‪‬ﺎ ﺍﳌﺆﻟﻒ ﻟﻨﻴﻞ ﺩﺭﺟﺔ ﺍﳌﺎﺟﺴﺘﲑ ﰲ ﺟﺎﻣﻌﺔ ﺍﻹﻣﺎﻡ ﳏﻤـﺪ ﺑـﻦ ﺳـﻌﻮﺩ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﻗﺴﻢ ﺍﻟﻌﻘﻴﺪﺓ‪ ،‬ﻋﺎﻡ ‪١٤٠٦‬ﻫـ‪،‬ﺍﻟﻨﺎﺷﺮ‪ :‬ﺩﺍﺭ ﺍﻟﻔﻀﻴﻠﺔ ﻟﻠﻨﺸﺮ ﻭﺍﻟﺘﻮﺯﻳﻊ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ‪١٤٢١،‬ﻫـ‪.‬‬
‫‪ −١٥‬ﺍﻟﺒﻠﻐﺔ ﰱ ﺗﺮﺍﺟﻢ ﺃﺋﻤﺔ ﺍﻟﻨﺤﻮ ﻭﺍﻟﻠﻐﺔ‪ ،‬ﺪ ﺍﻟﺪﻳﻦ ﺃﰊ ﻃﺎﻫﺮ ﳏﻤﺪ ﺑﻦ ﻳﻌﻘﻮﺏ ﺍﻟﻔﲑﻭﺯﺁﺑﺎﺩﻯ )ﺍﳌﺘﻮﰱ‪٨١٧ :‬ﻫـ(‪ ،‬ﺍﻟﻨﺎﺷﺮ‪ :‬ﺩﺍﺭ ﺳﻌﺪ ﺍﻟﺪﻳﻦ ﻟﻠﻄﺒﺎﻋﺔ‬
‫ﻭﺍﻟﻨﺸﺮ ﻭﺍﻟﺘﻮﺯﻳﻊ‪ ،‬ﺍﻟﻄﺒﻌﺔ‪ :‬ﺍﻷﻭﱃ ‪١٤٢١‬ﻫـ‪٢٠٠٠ -‬ﻡ‪.‬‬
‫‪ −١٦‬ﺗﺮﲨﺔ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﻷﻣﲔ ﺍﻟﺸﻨﻘﻴﻄﻲ‪ ،‬ﻟﻌﺒﺪﺍﻟﺮﲪﻦ ﺑﻦ ﻋﺒﺪﺍﻟﻌﺰﻳﺰ ﺍﻟﺴﺪﻳﺲ‪ :‬ﺩﺍﺭ ﺍﳍﺠﺮﺓ ﻟﻠﻨﺸﺮ ﻭﺍﻟﺘﻮﺯﻳﻊ‪ ،‬ﺍﻟﺜﻘﺒﺔ‪ ،‬ﺍﻟـﺴﻌﻮﺩﻳﺔ‪ ،‬ﺍﻟﻄﺒﻌـﺔ ﺍﻟﺜﺎﻧﻴـﺔ‪،‬‬
‫‪١٤١٢‬ﻫــ‪.‬‬
‫‪ −١٧‬ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ= ﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ‪ ،‬ﻷﰊ ﺍﻟﻔﺪﺍﺀ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﻛﺜﲑ ﺍﻟﻘﺮﺷﻲ ﺍﻟﺪﻣﺸﻘﻲ‪) ،‬ﺍﳌﺘﻮﰱ‪٧٧٤:‬ﻫـ(‪ ،‬ﺍﶈﻘﻖ‪ :‬ﺳﺎﻣﻲ ﺑﻦ ﳏﻤﺪ‬
‫ﺳﻼﻣﺔ‪ ،‬ﺍﻟﻨﺎﺷﺮ‪ :‬ﺩﺍﺭ ﻃﻴﺒﺔ ﻟﻠﻨﺸﺮ ﻭﺍﻟﺘﻮﺯﻳﻊ ﺍﻟﻄﺒﻌﺔ‪ :‬ﺍﻟﺜﺎﻧﻴﺔ ‪١٤٢٠‬ﻫـ ‪ ١٩٩٩ -‬ﻡ‪.‬‬
‫‪ −١٨‬ﺍﻟﺘﻮﻗﻴﻒ ﻋﻠﻰ ﻣﻬﻤﺎﺕ ﺍﻟﺘﻌﺎﺭﻳﻒ‪ ،‬ﻟﺰﻳﻦ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺍﳌﺪﻋﻮ ﺑﻌﺒﺪ ﺍﻟﺮﺅﻭﻑ ﺑﻦ ﺗﺎﺝ ﺍﻟﻌﺎﺭﻓﲔ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺯﻳﻦ ﺍﻟﻌﺎﺑـﺪﻳﻦ ﺍﳊـﺪﺍﺩﻱ ﰒ ﺍﳌﻨـﺎﻭﻱ‬
‫ﺍﻟﻘﺎﻫﺮﻱ )ﺍﳌﺘﻮﰱ‪١٠٣١ :‬ﻫـ(‪ ،‬ﺍﻟﻨﺎﺷﺮ‪ :‬ﻋﺎﱂ ﺍﻟﻜﺘﺐ ‪ ٣٨‬ﻋﺒﺪ ﺍﳋﺎﻟﻖ ﺛﺮﻭﺕ‪-‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﺍﻟﻄﺒﻌﺔ‪ :‬ﺍﻷﻭﱃ‪١٤١٠ ،‬ﻫـ‪١٩٩٠-‬ﻡ‪.‬‬
‫‪ −١٩‬ﺗﻴﺴﲑ ﺍﻟﻜﺮﱘ ﺍﻟﺮﲪﻦ ﰲ ﺗﻔﺴﲑ ﻛﻼﻡ ﺍﳌﻨﺎﻥ‪ ،‬ﻟﻌﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻧﺎﺻﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﺴﻌﺪﻱ )ﺍﳌﺘﻮﰱ‪١٣٧٦ :‬ﻫـ(‪،‬ﺍﶈﻘﻖ‪ :‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻣﻌـﻼ‬
‫ﺍﻟﻠﻮﳛﻖ‪،‬ﺍﻟﻨﺎﺷﺮ‪ :‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪،‬ﺍﻟﻄﺒﻌﺔ‪ :‬ﺍﻷﻭﱃ ‪١٤٢٠‬ﻫـ ‪ ٢٠٠٠-‬ﻡ‪.‬‬

‫‪٢٧‬‬
‫‪ −٢٠‬ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ=ﺗﻔﺴﲑ ﺍﻟﻘﺮﻃﱯ‪،‬ﻷﰊ ﻋﺒﺪﺍﷲ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﻓﺮﺡ ﺍﻷﻧﺼﺎﺭﻱ‪ ،‬ﺍﳋﺰﺭﺟﻲ‪ ،‬ﴰﺲ ﺍﻟﺪﻳﻦ ﺍﻟﻘﺮﻃﱯ )ﺍﳌﺘﻮﰱ‪:‬‬
‫‪٦٧١‬ﻫـ(ﺍﶈﻘﻖ‪ :‬ﻫﺸﺎﻡ ﲰﲑ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺍﻟﻨﺎﺷﺮ‪ :‬ﺩﺍﺭ ﻋﺎﱂ ﺍﻟﻜﺘﺐ‪ ،‬ﺍﻟﺮﻳﺎﺽ‪ ،‬ﺍﳌﻤﻠﻜﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ‪ ،‬ﺍﻟﻄﺒﻌﺔ‪١٤٢٣ :‬ﻫـ‪٢٠٠٣ /‬ﻡ ‪.‬‬
‫‪ −٢١‬ﺟﻬﻮﺩ ﺍﻟﺮﺋﺎﺳﺔ ﺍﻟﻌﺎﻣﺔ ﳍﻴﺌﺔ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ﰲ ﺍﳌﻤﻠﻜﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ ﰲ ﳏﺎﺭﺑﺔ ﺍﻹﺭﻫــﺎﺏ‪ -‬ﺩﺭﺍﺳﺔ ﲢﻠﻴﻠﻴﺔ‪ -‬ﺩ‪ .‬ﻋﺒﺪﺍﷲ‬
‫ﺑﻦ ﺩﺟﲔ ﺍﻟﺴﻬﻠﻲ ﻋﻀﻮ ﻫﻴﺌﺔ ﺍﻟﺘﺪﺭﻳﺲ ﲜﺎﻣﻌﺔ ﺍﳌﻠﻚ ﺳﻌﻮﺩ ﻛﻠﻴﺔ ﺍﻟﺘﺮﺑﻴﺔ ـ ﻗﺴﻢ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬
‫‪ −٢٢‬ﺍﳊﻤﺎﻳﺔ ﺍﻟﺸﺮﻋﻴﺔ ﻣﻦ ﺍﻻﳓﺮﺍﻑ ﺍﻟﻔﻜﺮﻱ‪ ،‬ﺩﺭﺍﺳﺔ ﲢﻠﻴﻠﻴﺔ ﻧﻘﺪﻳﺔ‪ ،‬ﳌﺼﻄﻔﻰ ﺑﻦ ﺃﲪﺪ ﺳﻠﻄﺎﻥ ﻋﺴﲑﻱ‪ ،‬ﺭﺳﺎﻟﺔ ﻋﻠﻤﻴﺔ ﺗﻘﺪﻡ ‪‬ﺎ ﺍﳌﺆﻟﻒ ﻟﻨﻴﻞ ﺩﺭﺟـﺔ‬
‫ﺍﻟﺪﻛﺘﻮﺭﺍﻩ ﰲ ﺍﻟﺴﻴﺎﺳﺔ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﺑﺈﺷﺮﺍﻑ‪ :‬ﻣﻌﺎﱄ ﺍﻟﺸﻴﺦ ﺍﻷﺳﺘﺎﺫ ﺍﻟﺪﻛﺘﻮﺭ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻋﺒﺪﺍﷲ ﺃﺑﺎ ﺍﳋﻴﻞ‪ ،‬ﲜﺎﻣﻌﺔ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺑﻦ ﺳﻌﻮﺩ ﺍﻹﺳﻼﻣﻴﺔ‬
‫ﻗﺴﻢ ﺍﻟﻌﻘﻴﺪﺓ‪ ،‬ﻋﺎﻡ ‪١٤٣٦‬ﻫـ‪.‬‬
‫‪ −٢٣‬ﺍﻻﳓﺮﺍﻑ ﺍﻟﻔﻜﺮﻱ ﻭﻋﻼﻗﺘﻪ ﺑﺎﻹﺭﻫﺎﺏ ‪-‬ﺳﻠﺴﻠﺔ ﻣﻮﻗﻒ ﺍﻹﺳﻼﻡ ﻣﻦ ﺍﻹﺭﻫﺎﺏ ﺩ‪.‬ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻧﺎﺻﺮ ﺑﻦ ﳏﻤﺪ ﺍﳊﻤﻮﺩ ‪.‬‬
‫‪ −٢٤‬ﺍﻟﺪﺭﺭ ﺍﻟﻜﺎﻣﻨﺔ ﰲ ﺃﻋﻴﺎﻥ ﺍﳌﺎﺋﺔ ﺍﻟﺜﺎﻣﻨﺔ‪ ،‬ﻷﰊ ﺍﻟﻔﻀﻞ ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺍﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﱐ )ﺍﳌﺘﻮﰱ‪٨٥٢ :‬ﻫـ( ‪ ،‬ﺍﶈﻘﻖ‪ :‬ﻣﺮﺍﻗﺒﺔ ‪/‬‬
‫ﳏﻤﺪ ﻋﺒﺪﺍﳌﻌﻴﺪ ﺿﺎﻥ‪ ،‬ﺍﻟﻨﺎﺷﺮ‪ :‬ﳎﻠﺲ ﺩﺍﺋﺮﺓ ﺍﳌﻌﺎﺭﻑ ﺍﻟﻌﺜﻤﺎﻧﻴﺔ ‪ -‬ﺻﻴﺪﺭ ﺁﺑﺎﺩ‪ /‬ﺍﳍﻨﺪ‪ ،‬ﺍﻟﻄﺒﻌﺔ‪ :‬ﺍﻟﺜﺎﻧﻴﺔ‪١٣٩٢ ،‬ﻫـ‪١٩٧٢ /‬ﻡ‪.‬‬
‫‪ −٢٥‬ﺩﻟﻴﻞ ﺍﻟﻔﺎﳊﲔ ﻟﻄﺮﻕ ﺭﻳﺎﺽ ﺍﻟﺼﺎﳊﲔ‪ ،‬ﶈﻤﺪ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﻼﻥ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺒﻜﺮﻱ ﺍﻟﺼﺪﻳﻘﻲ ﺍﻟﺸﺎﻓﻌﻲ)ﺍﳌﺘﻮﰱ‪١٠٥٧ :‬ﻫـ( ‪ ،‬ﺍﻋﺘﲎ ‪‬ﺎ‪:‬‬
‫ﺧﻠﻴﻞ ﻣﺄﻣﻮﻥ ﺷﻴﺤﺎ‪،‬ﺍﻟﻨﺎﺷﺮ‪ :‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ ﻟﻠﻄﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺮ ﻭﺍﻟﺘﻮﺯﻳﻊ‪ ،‬ﺑﲑﻭﺕ – ﻟﺒﻨﺎﻥ‪ ،‬ﺍﻟﻄﺒﻌﺔ‪ :‬ﺍﻟﺮﺍﺑﻌﺔ‪ ١٤٢٥ ،‬ﻫـ ‪ ٢٠٠٤ -‬ﻡ ‪.‬‬
‫‪ −٢٦‬ﺩﻭﺭ ﺣﻠﻘﺎﺕ ﲢﻔﻴﻆ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﰲ ﺗﻌﺰﻳﺰ ﺍﻷﻣﻦ ﺍﻟﻔﻜﺮﻱ )ﺭﺅﻳﺔ ﻣﺴﺘﻘﺒﻠﻴﺔ(‪ ،‬ﺩ‪.‬ﻋﻠﻲ ﺑﻦ ﻓﺎﻳﺰ ﺍﳉﺤﲏ )ﻭﺭﻗﺔ ﻋﻤﻞ ﻣﻘﺪﻣـﺔ ﺍﳌﻠﺘﻘـﻰ ﺍﻟﺮﺍﺑـﻊ‬
‫ﻟﻠﺠﻤﻌﻴﺎﺕ ﺍﳋﲑﻳﺔ ﻟﺘﺤﻔﻴﻆ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺑﺎﳌﻤﻠﻜﺔ(‪.‬‬
‫‪ −٢٧‬ﺍﻟﺪﻳﺒﺎﺝ ﺍﳌﺬﻫﺐ ﰲ ﻣﻌﺮﻓﺔ ﺃﻋﻴﺎﻥ ﻋﻠﻤﺎﺀ ﺍﳌﺬﻫﺐ‪ .‬ﻹﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺍﺑﻦ ﻓﺮﺣﻮﻥ‪،‬ﺑﺮﻫﺎﻥ ﺍﻟﺪﻳﻦ ﺍﻟﻴﻌﻤﺮﻱ )ﺍﳌﺘﻮﰱ‪٧٩٩ :‬ﻫــ(ﲢﻘﻴـﻖ‬
‫ﻭﺗﻌﻠﻴﻖ‪ :‬ﺍﻟﺪﻛﺘﻮﺭ ﳏﻤﺪ ﺍﻷﲪﺪﻱ ﺃﺑﻮ ﺍﻟﻨﻮﺭ‪،‬ﺍﻟﻨﺎﺷﺮ‪ :‬ﺩﺍﺭ ﺍﻟﺘﺮﺍﺙ ﻟﻠﻄﺒﻊ ﻭﺍﻟﻨﺸﺮ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪.‬‬
‫‪ −٢٨‬ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺔ‪ ،‬ﻷﰊ ﻋﺒﺪﺍﷲ ﳏﻤﺪ ﺑﻦ ﻳﺰﻳﺪ ﺍﻟﻘﺰﻭﻳﲏ‪)،‬ﺍﳌﺘﻮﰱ ‪٢٧٣ :‬ﻫـ( ‪،‬ﻛﺘﺐ ﺣﻮﺍﺷﻴﻪ‪ :‬ﳏﻤﻮﺩ ﺧﻠﻴﻞ‪،‬ﺍﻟﻨﺎﺷﺮ ‪ :‬ﻣﻜﺘﺒﺔ ﺃﰊ ﺍﳌﻌﺎﻃﻲ‪.‬‬
‫ﺠﺴ‪‬ﺘﺎﱐ )ﺍﳌﺘﻮﰱ ‪٢٧٥ :‬ﻫـ( ‪ ،‬ﺍﶈﻘﻖ ‪ :‬ﳏﻤﺪ ﳏﻴﻲ ﺍﻟﺪﻳﻦ ﻋﺒﺪﺍﳊﻤﻴﺪ‪،‬ﺍﻟﻨﺎﺷﺮ ‪ :‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ‪.‬‬‫‪ −٢٩‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ‪ ،‬ﻷﰊ ﺩﺍﻭﺩ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺍﻷﺷﻌﺚ ﺍﻟ َ‪‬‬
‫ﺴﹺ‬
‫‪ −٣٠‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﶈﻤﺪ ﺑﻦ ﻋﻴﺴﻰ ﺃﺑﻮ ﻋﻴﺴﻰ ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺴﻠﻤﻲ‪ ،‬ﺩﺍﺭ ﺍﻟﻨﺸﺮ‪ :‬ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﰊ ‪ -‬ﺑﲑﻭﺕ ‪ ،- -‬ﲢﻘﻴﻖ‪ :‬ﺃﲪﺪ ﳏﻤﺪ ﺷﺎﻛﺮ‬
‫ﻭﺁﺧﺮﻭﻥ ‪.‬‬
‫‪ −٣١‬ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ‪ ،‬ﻷﰊ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺃﲪﺪ ﺑﻦ ﺷﻌﻴﺐ ﺑﻦ ﻋﻠﻲ ﺍﳋﺮﺍﺳﺎﱐ‪ ،‬ﺍﻟﻨﺴﺎﺋﻲ )ﺍﳌﺘﻮﰱ‪٣٠٣ :‬ﻫـ(‪،‬ﺣﻘﻘﻪ ﻭﺧﺮﺝ ﺃﺣﺎﺩﻳﺜﻪ‪ :‬ﺣﺴﻦ ﻋﺒﺪ ﺍﳌﻨﻌﻢ‬
‫ﺷﻠﱯ‪،‬ﺃﺷﺮﻑ ﻋﻠﻴﻪ‪ :‬ﺷﻌﻴﺐ ﺍﻷﺭﻧﺎﺅﻭﻁ‪،‬ﻗﺪﻡ ﻟﻪ‪ :‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﶈﺴﻦ ﺍﻟﺘﺮﻛﻲ‪ ،‬ﺍﻟﻨﺎﺷﺮ‪ :‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ – ﺑﲑﻭﺕ‪،‬ﺍﻟﻄﺒﻌـﺔ‪ :‬ﺍﻷﻭﱃ‪١٤٢١ ،‬‬
‫ﻫـ ‪ ٢٠٠١ -‬ﻡ‪.‬‬
‫‪ −٣٢‬ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ‪،‬ﻷﰊ ﻋﺒﺪﺍﷲ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻋﺜﻤﺎﻥ ﺑﻦ ﻗﺎﳝﺎﺯ ﺍﻟﺬﻫﱯ )ﺍﳌﺘﻮﰱ‪٧٤٨ :‬ﻫـ(‪ ،‬ﺍﻟﻨﺎﺷـﺮ‪ :‬ﺩﺍﺭ ﺍﳊـﺪﻳﺚ‪ -‬ﺍﻟﻘﺎﻫﺮﺓ‪،‬ﺍﻟﻄﺒﻌـﺔ‪:‬‬
‫‪١٤٢٧‬ﻫـ‪٢٠٠٦-‬ﻡ‪.‬‬
‫‪ −٣٣‬ﺷﺬﺭﺍﺕ ﺍﻟﺬﻫﺐ ﰲ ﺃﺧﺒﺎﺭ ﻣﻦ ﺫﻫﺐ‪ ،‬ﻟﻌﺒﺪﺍﳊﻲ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺍﺑﻦ ﺍﻟﻌﻤﺎﺩ ﺍﻟﻌﻜﺮﻱ ﺍﳊﻨﺒﻠﻲ‪ ،‬ﺃﰊ ﺍﻟﻔﻼﺡ )ﺍﳌﺘﻮﰱ‪١٠٨٩ :‬ﻫــ(‪،‬ﺣﻘﻘـﻪ‪:‬‬
‫ﳏﻤﻮﺩ ﺍﻷﺭﻧﺎﺅﻭﻁ‪،‬ﺍﻟﻨﺎﺷﺮ‪ :‬ﺩﺍﺭ ﺍﺑﻦ ﻛﺜﲑ‪ ،‬ﺩﻣﺸﻖ – ﺑﲑﻭﺕ‪ ،‬ﺍﻟﻄﺒﻌﺔ‪ :‬ﺍﻷﻭﱃ‪ ١٤٠٦ ،‬ﻫـ ‪ ١٩٨٦ -‬ﻡ‪.‬‬
‫‪ −٣٤‬ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺩﻭﺭﻫﺎ ﰲ ﺗﻌﺰﻳﺰ ﺍﻷﻣﻦ ﺍﻟﻔﻜﺮﻱ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﻣﻦ ﺍﻟﻔﻜﺮﻱ‪ ،‬ﺩ‪.‬ﺍﻟﺴﺪﻳﺲ‪ ،‬ﻋﺒﺪﺍﻟﺮﲪﻦ‪١٤٢٦ ،‬ﻫـ‪ ،‬ﺍﻟﺮﻳﺎﺽ‪،‬ﻁ ﺍﻷﻭﱃ‪.‬‬
‫‪ −٣٥‬ﺻﺤﻴﺢ ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ ﻭﺯﻳﺎﺩﺍﺗﻪ ‪ ،‬ﻷﰊ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﳏﻤﺪ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ‪ ،‬ﺑﻦ ﺍﳊﺎﺝ ﻧﻮﺡ ﺑﻦ ﳒﺎﰐ ﺑﻦ ﺁﺩﻡ‪ ،‬ﺍﻷﺷـﻘﻮﺩﺭﻱ ﺍﻷﻟﺒـﺎﱐ )ﺍﳌﺘـﻮﰱ‪:‬‬
‫‪١٤٢٠‬ﻫـ(‪ ،‬ﺍﻟﻨﺎﺷﺮ‪ :‬ﺍﳌﻜﺘﺐ ﺍﻹﺳﻼﻣﻲ‪٠‬‬
‫‪ −٣٦‬ﺻﺤﻴﻔﺔ ﺍﻟﻮﻃﻦ‪ ،‬ﻋﺪﺩ )‪ (١٢٠١‬ﻭﺗﺎﺭﻳﺦ ‪١٤٢٤ / ١١ / ٢١‬ﻫـ ‪.‬‬
‫‪ −٣٧‬ﻃﺒﻘﺎﺕ ﺍﳌﻔﺴﺮﻳﻦ‪ ،‬ﻷﲪﺪ ﺑﻦ ﳏﻤﺪ ﺍﻷﺩﻧﻪ ﻭﻱ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻟﻘﺮﻥ ﺍﳊﺎﺩﻱ ﻋﺸﺮ‪ ،‬ﺍﶈﻘﻖ‪ :‬ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺻﺎﱀ ﺍﳋﺰﻱ‪ ،‬ﺍﻟﻨﺎﺷﺮ‪ :‬ﻣﻜﺘﺒﺔ ﺍﻟﻌﻠﻮﻡ ﻭﺍﳊﻜﻢ‬
‫– ﺍﻟﺴﻌﻮﺩﻳﺔ‪ ،‬ﺍﻟﻄﺒﻌﺔ‪ :‬ﺍﻷﻭﱃ‪١٤١٧ ،‬ﻫـ‪١٩٩٧ -‬ﻡ ‪.‬‬
‫‪ −٣٨‬ﺍﻟﻄﺮﻕ ﺍﳊﻜﻤﻴﺔ‪ ،‬ﶈﻤﺪ ﺑﻦ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﺃﻳﻮﺏ ﺑﻦ ﺳﻌﺪ ﴰﺲ ﺍﻟﺪﻳﻦ ﺍﺑﻦ ﻗﻴﻢ ﺍﳉﻮﺯﻳﺔ)ﺍﳌﺘﻮﰱ‪٧٥١ :‬ﻫـ(‪،‬ﺍﻟﻨﺎﺷﺮ‪ :‬ﻣﻜﺘﺒﺔ ﺩﺍﺭ ﺍﻟﺒﻴـﺎﻥ‪ ،‬ﺍﻟﻄﺒﻌـﺔ‪:‬‬
‫ﺑﺪﻭﻥ ﻃﺒﻌﺔ ﻭﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ ‪.‬‬

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 ‫‪ −٣٩‬ﻋﺎﺭﺿﺔ ﺍﻷﺣﻮﺫﻱ ﻟﺸﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﻷﰊ ﺑﻜﺮ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪﺍﷲ ﺍﻹﺷﺒﻴﻠﻲ‪ ،‬ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺍﻟﻌﺮﰊ ﺍﳌﺎﻟﻜﻲ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﰊ‪ ،‬ﺑﲑﻭﺕ ‪.‬‬
‫‪ −٤٠‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪ ،‬ﶈﻤﺪ ﺑﻦ ﻣﻜﺮﻡ ﺑﻦ ﻋﻠﻰ‪ ،‬ﺃﺑﻮ ﺍﻟﻔﻀﻞ‪ ،‬ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﺍﺑﻦ ﻣﻨﻈﻮﺭ ﺍﻷﻧﺼﺎﺭﻱ ﺍﻟﺮﻭﻳﻔﻌﻰ ﺍﻹﻓﺮﻳﻘﻰ )ﺍﳌﺘﻮﰱ‪٧١١ :‬ﻫـ(‪ ،‬ﺍﻟﻨﺎﺷـﺮ‪ :‬ﺩﺍﺭ‬
‫ﺻﺎﺩﺭ – ﺑﲑﻭﺕ‪ ،‬ﺍﻟﻄﺒﻌﺔ‪ :‬ﺍﻟﺜﺎﻟﺜﺔ ‪ ١٤١٤ -‬ﻫـ‪.‬‬
‫‪ −٤١‬ﺍﳌﺎﺩﺓ ﺍﻟﺘﺎﺳﻌﺔ ﻣﻦ ﻧﻈﺎﻡ ﻫﻴﺌﺔ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ﺍﻟﺼﺎﺩﺭ ﺑﺎﳌﺮﺳﻮﻡ ﺍﳌﻠﻜﻲ ﺭﻗﻢ)ﻡ ‪ (٣٧ /‬ﰲ ‪١٤٠٠ / ١٠ / ٢٦‬ﻫـ ‪.‬‬
‫‪ −٤٢‬ﻣﺮﻛﺰ ﺍﻷﻣﲑ ﳏﻤﺪ ﺑﻦ ﻧﺎﻳﻒ ﳌﻨﺎﺻﺤﺔ ﺍﳌﻮﻗﻮﻓﲔ ﻋﻠﻰ ﺍﻟﺸﺒﻜﺔ ﺍﻟﻌﻨﻜﺒﻮﺗﻴﺔ ‪http://www.mncc.org.sa/Arabic/index.aspx‬‬
‫‪ −٤٣‬ﻣﺴﻨﺪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪،‬ﻷﰊ ﻋﺒﺪ ﺍﷲ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ﺑﻦ ﻫﻼﻝ ﺑﻦ ﺃﺳﺪ ﺍﻟﺸﻴﺒﺎﱐ)ﺍﳌﺘﻮﰱ‪٢٤١ :‬ﻫـ(ﺍﶈﻘﻖ‪ :‬ﺃﲪﺪ ﳏﻤﺪ ﺷـﺎﻛﺮ‪،‬‬
‫ﺍﻟﻨﺎﺷﺮ‪ :‬ﺩﺍﺭ ﺍﳊﺪﻳﺚ – ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﺍﻟﻄﺒﻌﺔ‪ :‬ﺍﻷﻭﱃ‪ ١٤١٦ ،‬ﻫـ ‪ ١٩٩٥ -‬ﻡ‬
‫‪ −٤٤‬ﻣﺸﻜﻼﺕ ﺍﻷﻗﻠﻴﺎﺕ ﺍﳌﺴﻠﻤﺔ ﰲ ﺍﻟﻐﺮﺏ‪ ،‬ﻷﲪﺪ ﻋﺒﺪﺍﻟﻐﲏ ﳏﻤﻮﺩ ﻋﺒﺪﺍﻟﻐﲏ‪ ،‬ﻣﻮﻗﻊ ﺍﻷﻟﻮﻛﺔ‪.‬‬
‫‪ −٤٥‬ﺍﳌﺼﺒﺎﺡ ﺍﳌﻨﲑ ﰲ ﻏﺮﻳﺐ ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ‪ ،‬ﻷﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺍﻟﻔﻴﻮﻣﻲ ﰒ ﺍﳊﻤﻮﻱ‪ ،‬ﺃﰊ ﺍﻟﻌﺒﺎﺱ )ﺍﳌﺘﻮﰱ‪ :‬ﳓﻮ ‪٧٧٠‬ﻫـ( ﺍﻟﻨﺎﺷـﺮ‪ :‬ﺍﳌﻜﺘﺒـﺔ‬
‫ﺍﻟﻌﻠﻤﻴﺔ – ﺑﲑﻭﺕ‪.‬‬
‫‪ −٤٦‬ﻣﻌﺠﻢ ﻣﻘﺎﻳﻴﺲ ﺍﻟﻠﻐﺔ‪،‬ﻷﰊ ﺍﳊﺴﲔ ﺃﲪﺪ ﺑﻦ ﻓﺎﺭﺱ ﺑﻦ ﺯﻛﺮﻳﺎ)ﺍﳌﺘﻮﰱ‪ ٣٩٥:‬ﻫـ( ﺍﶈﻘﻖ‪ :‬ﻋﺒﺪﺍﻟﺴﻼﻡ ﳏﻤﺪ ﻫﺎﺭﻭﻥ‪ ،‬ﺍﻟﻨﺎﺷﺮ‪ :‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﺍﻟﻄﺒﻌﺔ‪:‬‬
‫‪١٣٩٩‬ﻫـ ‪١٩٧٩ -‬ﻡ‪.‬‬
‫‪ −٤٧‬ﺍﳌﻔﺮﺩﺍﺕ ﰲ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻷﰊ ﺍﻟﻘﺎﺳﻢ ﺍﳊﺴﲔ ﺑﻦ ﳏﻤﺪ ﺍﳌﻌﺮﻭﻑ ﺑﺎﻟﺮﺍﻏﺐ ﺍﻷﺻﻔﻬﺎﱏ )ﺍﳌﺘﻮﰱ‪٥٠٢ :‬ﻫــ(‪ ،‬ﺍﶈﻘـﻖ‪ :‬ﺻـﻔﻮﺍﻥ ﻋـﺪﻧﺎﻥ‬
‫ﺍﻟﺪﺍﻭﺩﻱ‪ ،‬ﺍﻟﻨﺎﺷﺮ‪ :‬ﺩﺍﺭ ﺍﻟﻘﻠﻢ‪ ،‬ﺍﻟﺪﺍﺭ ﺍﻟﺸﺎﻣﻴﺔ ‪ -‬ﺩﻣﺸﻖ ﺑﲑﻭﺕ‪ ،‬ﺍﻟﻄﺒﻌﺔ‪ :‬ﺍﻷﻭﱃ ‪ ١٤١٢ -‬ﻫـ‪.‬‬
‫‪ −٤٨‬ﻣﻔﻬﻮﻡ ﺍﻷﻣﻦ ﺍﻟﻔﻜﺮﻱ ﺩﺭﺍﺳﺔ ﺗﺄﺻﻴﻠﻴﺔ ﰲ ﺿﻮﺀ ﺍﻹﺳﻼﻡ‪ ،‬ﻣﺎﺟﺪ ﳏﻤﺪ ﺍﳍﺬﻳﻠﻲ‪١٤٣٣ ،‬ﻫـ‪.‬‬
‫‪ −٤٩‬ﻣﻘﺪﻣﺔ ﺍﺑﻦ ﺧﻠﺪﻭﻥ‪ ،‬ﻻﺑﻦ ﺧﻠﺪﻭﻥ‪ ،‬ﻣﺼﺪﺭ ﺍﻟﻜﺘﺎﺏ ‪ :‬ﻣﻮﻗﻊ ﺍﻟﻮﺭﺍﻕ ‪http://www.alwarraq.com.‬‬
‫‪ −٥٠‬ﺍﳌﻨﻬﺎﺝ ﺷﺮﺡ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﻦ ﺍﳊﺠﺎﺝ )ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﻣﺴﻠﻢ(ﻷﰊ ﺯﻛﺮﻳﺎ ﳏﻴﻲ ﺍﻟﺪﻳﻦ ﳛﲕ ﺑﻦ ﺷﺮﻑ ﺍﻟﻨﻮﻭﻱ )ﺍﳌﺘﻮﰱ‪٦٧٦ :‬ﻫـ(ﺍﻟﻨﺎﺷﺮ‪:‬‬
‫ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﰊ – ﺑﲑﻭﺕ‪،‬ﺍﻟﻄﺒﻌﺔ‪ :‬ﺍﻟﺜﺎﻧﻴﺔ‪.١٣٩٢ ،‬‬
‫‪ −٥١‬ﻣﻨﻬﺞ ﺍﻟﺸﺮﻳﻌﺔ ﰲ ﺍﻟﻮﻗﺎﻳﺔ ﻣﻦ ﺍﳉﺮﳝﺔ ‪ .‬ﺑﻮﺳﺎﻕ‪ ،‬ﳏﻤﺪ ﺑﻦ ﺍﳌﺪﱐ ﻣﻨﺸﻮﺭ‪.(١٩٩٨) :‬‬
‫‪ −٥٢‬ﻣﻮﻗﻊ ﺍﻟﺴﻜﻴﻨﺔ ‪http://www.assakina.com/news/news‬‬
‫‪ −٥٣‬ﻣﻮﻗﻊ ﺍﳌﺴﻠﻢ ﻧﺖ ‪/http://www.almoslim.net‬‬
‫‪ −٥٤‬ﻧﻈﺎﻡ ﺍﳊﺴﺒﺔ ﰲ ﺍﻹﺳﻼﻡ‪ ،‬ﺩﺭﺍﺳﺔ ﻣﻘﺎﺭﻧﺔ ‪،‬ﻟﻌﺒﺪﺍﻟﻌﺰﻳﺰ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻣﺮﺷﺪ ‪ ،‬ﺩﺭﺍﺳﺔ ﻧﺎﻝ ‪‬ﺎ ﻣﻘﺪﻣﻬﺎ ﺩﺭﺟﺔ ) ﺍﳌﺎﺟﺴﺘﲑ ( ﺑﺎﻣﺘﻴﺎﺯ ﻣﻦ ﺍﳌﻌﻬﺪ ﺍﻟﻌﺎﱄ‬
‫ﻟﻠﻘﻀﺎﺀ ﲜﺎﻣﻌﺔ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺑﻦ ﺳﻌﻮﺩ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬
‫‪ −٥٥‬ﺍﻟﻨﻬﺎﻳﺔ ﰲ ﻏﺮﻳﺐ ﺍﻷﺛﺮ‪ ،‬ﺪ ﺍﻟﺪﻳﻦ ﺃﺑﻮ ﺍﻟﺴﻌﺎﺩﺍﺕ ﺍﳌﺒﺎﺭﻙ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺍﻟـﺸﻴﺒﺎﱐ ﺍﳉـﺰﺭﻱ ﺍﺑـﻦ ﺍﻷﺛـﲑ )ﺍﳌﺘـﻮﰱ‪:‬‬
‫‪٦٠٦‬ﻫـ(ﺍﻟﻨﺎﺷﺮ‪ :‬ﺍﳌﻜﺘﺒﺔ ﺍﻟﻌﻠﻤﻴﺔ ‪ -‬ﺑﲑﻭﺕ‪١٣٩٩ ،‬ﻫـ ‪١٩٧٩ -‬ﻡ‪ .‬ﲢﻘﻴﻖ‪ :‬ﻃﺎﻫﺮ ﺃﲪﺪ ﺍﻟﺰﺍﻭﻯ ‪ -‬ﳏﻤﻮﺩ ﳏﻤﺪ ﺍﻟﻄﻨﺎﺣﻲ‪.‬‬
‫‪ −٥٦‬ﻭﺳﻄﻴﺔ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺑﲔ ﺍﻟﻔﺮﻕ‪،‬ﶈﻤﺪ ﺑﺎ ﻛﺮﱘ ﳏﻤﺪ ﺑﺎ ﻋﺒﺪﺍﷲ‪،‬ﺍﻟﻨﺎﺷﺮ‪:‬ﺩﺍﺭ ﺍﻟﺮﺍﻳﺔ ﻟﻠﻨﺸﺮ ﻭﺍﻟﺘﻮﺯﻳﻊ‪،‬ﺍﻟﻄﺒﻌﺔ‪ :‬ﺍﻷﻭﱃ ‪١٤١٥‬ﻫـ‪١٩٩٤-‬ﻡ ‪.‬‬
‫‪ −٥٧‬ﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ ﻭﺃﻧﺒﺎﺀ ﺃﺑﻨﺎﺀ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﻷﰊ ﺍﻟﻌﺒﺎﺱ ﴰﺲ ﺍﻟﺪﻳﻦ‪ ،‬ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺃﰊ ﺑﻜﺮ ﺍﺑﻦ ﺧﻠﻜﺎﻥ ﺍﻟﱪﻣﻜﻲ‪ ،‬ﺍﻹﺭﺑﻠﻲ )ﺍﳌﺘـﻮﰱ‪:‬‬
‫‪٦٨١‬ﻫـ(ﻁ‪ ،١‬ﺍﶈﻘﻖ‪ :‬ﺇﺣﺴﺎﻥ ﻋﺒﺎﺱ‪ ،‬ﺍﻟﻨﺎﺷﺮ‪ :‬ﺩﺍﺭ ﺻﺎﺩﺭ – ﺑﲑﻭﺕ‪.‬‬

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 ‫ﻓﻬﺮﺱ ﺍﳌﻮﺿﻮﻋﺎﺕ‬
‫ﻣﻠﺨﺺ ﺍﻟﺒﺤﺚ ‪٢ ....................................................................................................‬‬
‫‪٣ ............................................................................................ Research Summary‬‬
‫ﺍﳌﻘﺪﻣﺔ‪٤ .............................................................................................................‬‬
‫ﺍﻟﺘﻤﻬﻴﺪ ﻭﻓﻴﻪ‪ :‬ﺍﻟﺘﻌﺮﻳﻒ‪ :‬ﺑﺎﳊﺴﺒﺔ‪ ،‬ﺍﻟﺴﻨﺔ ‪ ،‬ﺍﻟﻮﻗﺎﻳﺔ ‪،‬ﺍﻻﳓﺮﺍﻑ ﺍﻟﻔﻜﺮﻱ ‪٥ ................................................‬‬
‫ﺃﻭﻻ‪ :‬ﺗﻌﺮﻳﻒ ﺍﳊﺴﺒﺔ ‪٥ ...............................................................................................‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﺗﻌﺮﻳﻒ ﺍﻟﻮﻗﺎﻳﺔ ‪٦ ........................................................................................‬‬
‫ﺍﻻﳓﺮﺍﻑ ﺍﻟﻔﻜﺮﻱ‪٧ ..................................................................................................‬‬
‫ﺛﺎﻟﺜﺎ‪ :‬ﺗﻌﺮﻳﻒ ﺍﻟﻔﻜﺮ ‪٨ ................................................................................................‬‬
‫ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ‪ :‬ﻋﻼﻗﺔ ﺍﳊﺴﺒﺔ ﺑﺎﻷﻣﻦ ﺍﻟﻔﻜﺮﻱ ‪١٣.......................................................................‬‬
‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ‪ :‬ﺍﳊﺴﺒﺔ ﰲ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﻭﺃﺛﺮﻫﺎ ﰲ ﻭﻗﺎﻳﺔ ﺍ‪‬ﺘﻤﻊ ﻣﻦ ﺍﻻﳓﺮﺍﻑ ﺍﻟﻔﻜﺮﻱ‪١٥.............................. :‬‬
‫ﺍﳋﺎﲤـــﺔ‪٢٤.................................................................................................... :‬‬
‫ﻓﻬﺮﺱ ﺍﻵﻳﺎﺕ ‪٢٥.....................................................................................................‬‬
‫ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ‪٢٦..................................................................................................‬‬
‫ﻓﻬﺮﺱ ﺍﻷﻋﻼﻡ ‪٢٦....................................................................................................‬‬
‫ﺍﳌﺼﺎﺩﺭ ﻭﺍﳌﺮﺍﺟﻊ ‪٢٧..................................................................................................‬‬
‫ﻓﻬﺮﺱ ﺍﳌﻮﺿﻮﻋﺎﺕ ‪٣٠................................................................................................‬‬

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