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ﺇﻥ ﺍﳊﻤﺪ ﷲ ﳓﻤﺪﻩ ﻭﻧﺴﺘﻌﻴﻨﻪ ﻭﻧﺴﺘﻐﻔﺮﻩ ﻭﻧﻌﺘﺼﻢ ﺑﻪ ﻭﻧﻌﻮﺫ ﺑﻪ ﻣﻦ ﺷﺮﻭﺭ ﺃﻧﻔﺴﻨﺎ ﻭﺳﻴﺌﺎﺕ ﺃﻋﻤﺎﻟﻨﺎ ﻣﻦ ﻳﻬﺪﻩ ﺍﷲ ﻓﻼ
ﻣﻀﻞ ﻟﻪ ،ﻭﻣﻦ ﻳﻀﻠﻞ ﻓﻼ ﻫﺎﺩﻯ ﻟﻪ ،ﻭﺍﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ ﻭﻻ ﻧﺪ ﻭﻻ ﻛﻔﺄ ﻟﻪ ،ﻭﺃﺷﻬﺪ
ﺃﻥ ﳏﻤﺪﺍ ﻋﺒﺪﻩ ﻭﺭﺳﻮﻟﻪ ﻭﺻﻔﻴﻪ ﻭﺧﻠﻴﻠﻪ ﺃﻧﺎﺭ ﺍﷲ ﺑﻪ ﺍﻟﻌﻘﻮﻝ ﻭﻃﻬﺮ ﺑﻪ ﺍﻟﻘﻠﻮﺏ ﻭﻓﺘﺢ ﺑﻪ ﺃﻋﻴﻨﺎ ﻋﻤﻴﺎ ﻭﺍﲰﻊ ﺑﻪ ﺁﺫﺍﻧﺎ
ﺻﻤﺎﹰ...
ﻭﺑﻌﺪ
ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﳌﻌﻠﻮﻣﺔ ﺑﻀﺮﻭﺭﺓ ﺍﻟﻌﻘﻞ ﺃﻥ ﺍﻟﻄﺎﺋﻔﺔ ﺃﻭ ﺍﳉﻤﺎﻋﺔ ﻻ ﻳﻜﻮﻥ ﳍﺎ ﻭﺟﻮﺩ ﻭﻻ ﺷﻮﻛﺔ ﻭﻣﻨﻌﺔ ﺇﻻ ﺑﺎﻟﺘﺂﺯﺭ
ﻭﺍﻟﺘﻌﺎﺿﺪ ﻭﺍﻟﺘﻨﺎﺻﺮ ﻭﺍﳌﻮﺍﻻﺓ ﺑﲔ ﺃﻓﺮﺍﺩﻫﺎ ـ ﻓﻼ ﺗﻘﻮﻡ ﻟﻜﺎﻓﺮ ﻗﺎﺋﻤﺔ ﻭﻻ ﻳﺘﻘﻮﻯ ﺇﻻ ﻣﻦ ﺧﻼﻝ ﺟﻨﻮﺩﻩ ﻭﺃﻓﺮﺍﺩ
ﻃﺎﺋﻔﺘﻪ ،ﻓﺎﳊﻜﻢ ﻳﺸﻤﻞ ﺍﻵﻣﺮ ﻭﺍﳌﺄﻣﻮﺭ ،ﻭﺍﻟﺘﺎﺑﻊ ﻭﺍﳌﺘﺒﻮﻉ ،ﻭﺍﻟﻜﱪﺍﺀ ﺍﳌﺴﺘﻜﱪﻭﻥ ﻭﺍﻟﻀﻌﻔﺎﺀ ﺍﳌﺴﺘﺬﻟﻮﻥ ـ ﻳﻘﻮﻝ
ﺗﻌﺎﱃ ﻋﻦ ﻓﺮﻋﻮﻥ ﴿ :ﺇﹺﻥﱠ ﻓﺮﻋﻮﻥﹶ ﻋﻠﹶﺎ ﻓﻲ ﺍﻟﹾﺄﹶﺭﺽﹺ ﻭﺟﻌﻞﹶ ﺃﹶﻫﻠﹶﻬﺎ ﺷﻴﻌﺎ ﻳﺴﺘﻀﻌﻒ ﻃﹶﺎﺋﻔﹶﺔﹰ ﻣﻨﻬﻢ ﻳﺬﹶﺑﺢ ﺃﹶﺑﻨﺎﺀﻫﻢ
ﻭﻳﺴﺘﺤﻴﹺﻲ ﻧﹺﺴﺎﺀﻫﻢ ﺇﹺﻧﻪ ﻛﹶﺎﻥﹶ ﻣﻦ ﺍﻟﹾﻤﻔﹾﺴِﺪﻳﻦ) ﴾ﺍﻟﻘﺼﺺ(٤:
ﻓﺎﷲ ﺗﻌﺎﱃ ﺍﻋﺘﱪﻩ ﺫﺍﲝﺎﹰ ﻟﻸﺑﻨﺎﺀ ﻭﻣﺴﺘﺤﻴﻴﺎﹰ ﻟﻠﻨﺴﺎﺀ ﻣﻊ ﺍﻟﻌﻠﻢ ﺃﻥ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﺒﺎﺷﺮ ﺍﻟﺬﺑﺢ ﻫﻢ ﺟﻨﺪﻩ ﻭﺟﻼﻭﺯﺗﻪ ﴿:ﺇﹺﻥﱠ
ﻓﺮﻋﻮﻥﹶ ﻭﻫﺎﻣﺎﻥﹶ ﻭﺟﻨﻮﺩﻫﻤﺎ ﻛﹶﺎﻧﻮﺍ ﺧﺎﻃﺌﲔ) ﴾ﺍﻟﻘﺼﺺ ، ( ٨:ﻭﻳﻘﻮﻝ ﺗﻌﺎﱃ﴿:ﻭﺍﻟﱠﺬﻳﻦ ﻛﹶﻔﹶﺮﻭﺍﹾ ﺑﻌﻀﻬﻢ ﺃﹶﻭﻟﻴﺎﺀ ﺑﻌﺾﹴ
ﺇﹺﻻﱠ ﺗﻔﹾﻌﻠﹸﻮﻩ ﺗﻜﹸﻦ ﻓﺘﻨﺔﹲ ﻓﻲ ﺍﻷَﺭﺽﹺ ﻭﻓﹶﺴﺎﺩ ﻛﹶﺒﹺﲑ) ﴾ﺍﻷﻧﻔﺎﻝ (٧٣:ﳌﺎ ﻋﻘﺪ ] ﺗﻌﺎﱃ [ ﺍﻟﻮﻻﻳﺔ ﺑﲔ ﺍﳌﺆﻣﻨﲔ ،ﺃﺧﱪ ﺃﻥ
ﺍﻟﻜﻔﺎﺭ ،ﺣﻴﺚ ﲨﻌﻬﻢ ﺍﻟﻜﻔﺮ ﻓﺒﻌﻀﻬﻢ ﺃﻭﻟﻴﺎﺀ ﺑﻌﺾ ،ﻓﻼ ﻳﻮﺍﻟﻴﻬﻢ ﺇﻻ ﻛﺎﻓﺮ ﻣﺜﻠﻬﻢ .ﻭﻗﻮﻟﻪ " ﺇﹺﻟﱠﺎ ﺗﻔﹾﻌﻠﹸﻮﻩ " ﺃﻱ :ﻣﻮﺍﻻﺓ
ﺍﳌﺆﻣﻨﲔ ،ﻭﻣﻌﺎﺩﺍﺓ ﺍﻟﻜﺎﻓﺮﻳﻦ ،ﺑﺄﻥ ﻭﺍﻟﻴﺘﻤﻮﻫﻢ ﺃﻭ ﻋﺎﺩﻳﺘﻤﻮﻫﻢ ﻛﻠﻬﻢ ،ﺃﻭ ﻭﺍﻟﻴﺘﻢ ﺍﻟﻜﺎﻓﺮﻳﻦ ،ﻭﻋﺎﺩﻳﺘﻢ ﺍﳌﺆﻣﻨﲔ " ﺗﻜﹸﻦ
ﻓﺘﻨﺔﹲ ﻓﻲ ﺍﻟﹾﺄﹶﺭﺽﹺ ﻭﻓﹶﺴﺎﺩ ﻛﹶﺒﹺﲑ " ﻓﺈﻧﻪ ﳛﺼﻞ ﺑﺬﻟﻚ ،ﻣﻦ ﺍﻟﺸﺮ ،ﻣﺎ ﻻ ﻳﻨﺤﺼﺮ ،ﻣﻦ ﺍﺧﺘﻼﻁ ﺍﳊﻖ ﺑﺎﻟﺒﺎﻃﻞ ،ﻭﺍﳌﺆﻣﻦ
ﺑﺎﻟﻜﺎﻓﺮ ،ﻭﻋﺪﻡ ﻛﺜﲑ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺍﻟﻜﺒﺎﺭ ،ﻛﺎﳉﻬﺎﺩ ،ﻭﺍﳍﺠﺮﺓ ،ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻉ ،ﻭﺍﻟﺪﻳﻦ ،ﺍﻟﱵ
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ﺗﻔﻮﺕ ،ﺇﺫﺍ ﱂ ﻳﺘﺨﺬ ﺍﳌﺆﻣﻨﻮﻥ ﻭﺣﺪﻫﻢ ﺃﻭﻟﻴﺎﺀ ،ﺑﻌﻀﻬﻢ ﻟﺒﻌﺾ.
ﻭﻳﻘﻮﻝ ﺗﻌﺎﱃ﴿:ﻳﻮﻡ ﺗﻘﹶﻠﱠﺐ ﻭﺟﻮﻫﻬﻢ ﻓﻲ ﺍﻟﻨﺎﺭﹺ ﻳﻘﹸﻮﻟﹸﻮﻥﹶ ﻳﺎ ﻟﹶﻴﺘﻨﺎ ﺃﹶﻃﹶﻌﻨﺎ ﺍﻟﻠﱠﻪ ﻭﺃﹶﻃﹶﻌﻨﺎ ﺍﻟﺮﺳﻮﻟﹶﺎ ﻭﻗﹶﺎﻟﹸﻮﺍ ﺭﺑﻨﺎ ﺇﹺﻧﺎ ﺃﹶﻃﹶﻌﻨﺎ ﺳﺎﺩﺗﻨﺎ
ﻭﻛﹸﺒﺮﺍﺀﻧﺎ ﻓﹶﺄﹶﺿﻠﱡﻮﻧﺎ ﺍﻟﺴﺒﹺﻴﻠﹶﺎ ﺭﺑﻨﺎ ﺁﺗﻬﹺﻢ ﺿﻌﻔﹶﻴﻦﹺ ﻣﻦ ﺍﻟﹾﻌﺬﹶﺍﺏﹺ ﻭﺍﻟﹾﻌﻨﻬﻢ ﻟﹶﻌﻨﺎ ﻛﹶﺒﹺﲑﺍ﴾ )ﺍﻷﺣﺰﺍﺏ ، ( ٦٨ :٦٦ﻭﻗﻮﻟﻪ
﴿:ﺇﹺﺫﹾ ﺗﺒﺮﺃﹶ ﺍﻟﱠﺬﻳﻦ ﺍﺗﺒﹺﻌﻮﺍﹾ ﻣﻦ ﺍﻟﱠﺬﻳﻦ ﺍﺗﺒﻌﻮﺍﹾ ﻭﺭﺃﹶﻭﺍﹾ ﺍﻟﹾﻌﺬﹶﺍﺏ ﻭﺗﻘﹶﻄﱠﻌﺖ ﺑﹺﻬﹺﻢ ﺍﻷَﺳﺒﺎﺏ ﻭﻗﹶﺎﻝﹶ ﺍﻟﱠﺬﻳﻦ ﺍﺗﺒﻌﻮﺍﹾ ﻟﹶﻮ ﺃﹶﻥﱠ ﻟﹶﻨﺎ ﻛﹶﺮﺓﹰ
ﻓﹶﻨﺘﺒﺮﺃﹶ ﻣﻨﻬﻢ ﻛﹶﻤﺎ ﺗﺒﺮﺅﻭﺍﹾ ﻣﻨﺎ ﻛﹶﺬﹶﻟﻚ ﻳﺮﹺﻳﻬﹺﻢ ﺍﻟﻠﹼﻪ ﺃﹶﻋﻤﺎﻟﹶﻬﻢ ﺣﺴﺮﺍﺕ ﻋﻠﹶﻴﻬﹺﻢ ﻭﻣﺎ ﻫﻢ ﺑﹺﺨﺎﺭﹺﺟﹺﲔ ﻣﻦ ﺍﻟﻨﺎﺭ ﴾ )ﺍﻟﺒﻘﺮﺓ :
، (١٦٦ﻭﻗﻮﻟﻪ ﴿ ﻭﺇﹺﺫﹾ ﻳﺘﺤﺎﺟﻮﻥﹶ ﻓﻲ ﺍﻟﻨﺎﺭﹺ َﻓﻴﻘﹸﻮﻝﹸ ﺍﻟﻀﻌﻔﹶﺎﺀ ﻟﻠﱠﺬﻳﻦ ﺍﺳﺘﻜﹾﺒﺮﻭﺍ ﺇﹺﻧﺎ ﻛﹸﻨﺎ ﻟﹶﻜﹸﻢ ﺗﺒﻌﺎ ﻓﹶﻬﻞﹾ ﺃﹶﻧﺘﻢ ﻣﻐﻨﻮﻥﹶ ﻋﻨﺎ
ﻧﺼﻴﺒﺎ ﻣﻦ ﺍﻟﻨﺎﺭﹺ ﻗﹶﺎﻝﹶ ﺍﻟﱠﺬﻳﻦ ﺍﺳﺘﻜﹾﺒﺮﻭﺍ ﺇﹺﻧﺎ ﻛﹸﻞﱞ ﻓﻴﻬﺎ ﺇﹺﻥﱠ ﺍﻟﻠﱠﻪ ﻗﹶﺪ ﺣﻜﹶﻢ ﺑﻴﻦ ﺍﻟﹾﻌﺒﺎﺩ) ﴾ﻏﺎﻓﺮ (٤٨ :٤٧
/ ١ﺗﻔﺴﲑ ﺍﻟﺴﻌﺪﻱ
ﳛﺎﻭﻝ ﺍﻟﺒﻌﺾ ﺍﻟﺘﻔﺮﻗﺔ ﺑﲔ )ﺍﻟﻔﺮﺩ ﻭﺍﳉﻤﺎﻋﺔ( ﻋﻨﺪ ﺍﻻﻣﺘﻨﺎﻉ ﰲ ﺃﺣﻜﺎﻡ ﺍﻟﺮﺩﺓ ،ﻭﻣﻦ ﰒ ﰲ ﺃﺣﻜﺎﻡ ﺍﻟﻘﺘﺎﻝ ﺳﻮﺍﺀ ﻛﺎﻥ
ﰲ ﺍﻟﺮﺩﺓ ﺃﻭ ﺍﻟﻜﻔﺮ ﺍﻷﺻﻠﻲ ﺃﻭ ﺣﺎﻻﺕ ﺍﻻﻣﺘﻨﺎﻉ ﻋﻦ ﺗﻄﺒﻴﻖ ﺍﻟﺸﺮﻳﻌﺔ ﺃﻭ ﺍﻻﺟﺘﻤﺎﻉ ﻋﻠﻰ ﺑﺪﻋﺔ ﻭﺍﻷﺣﻜﺎﻡ ﺍﳌﺘﺼﻠﺔ
ﲝﺎﻟﺔ ﺍﻻﻣﺘﻨﺎﻉ ﲣﺘﻠﻒ ﻋﻦ ﺣﺎﻻﺕ ﻋﺪﻡ ﺍﻻﻣﺘﻨﺎﻉ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻔﺮﺩ ﺃﻭ ﺍﳉﻤﺎﻋﺔ ...ﻭﻗﺪ ﺣﺎﻭﻟﺖ ﺃﻥ ﺃﺑﲔ ﻫﺬﺍ ﺍﻷﻣﺮ
ﻟﻮﻗﻮﻉ ﺍﻟﻜﺜﲑ ﰲ ﻛﻼﻡ ﻏﲑ ﻣﻨﻀﺒﻂ ﺷﺮﻋﻴﺎ ،ﻛﺎﻟﻘﻮﻝ ﺃﻥ ﺭﺅﺳﺎﺀ ﳎﻤﻮﻋﺔ ﻣﻌﻴﻨﺔ ﻛﻔﺮﺓ ﺇﻻ ﺃﻥ ﺍﻷﻓﺮﺍﺩ ﻟﻴﺴﺖ
ﻛﺬﻟﻚ ﰲ ﺣﺎﻟﺔ ﺍﻻﻣﺘﻨﺎﻉ ﻭﺍﻻﺟﺘﻤﺎﻉ ﻋﻠﻰ ﺍﻟﺮﺩﺓ ،ﻣﻊ ﺃﻥ ﺍﻟﻄﺎﺋﻔﺔ ﱂ ﺗﻜﺘﺴﺐ ﻗﻮﺎ ﻛﺠﻤﺎﻋﺔ ﺇﻻ ﻣﻦ ﺧﻼﻝ ﺃﻓﺮﺍﺩﻫﺎ
،ﻭﱂ ﲤﺎﺭﺱ ﻣﺎ ﻣﺎﺭﺳﺘﻪ ﻣﻦ ﺟﺮﺍﺋﻢ ﺇﻻ ﻣﻦ ﺧﻼﻝ ﺗﻨﻈﻴﻤﺎﺎ ﺍﻟﻌﺴﻜﺮﻳﺔ ،ﺃﻭ ﻭﺿﻌﻬﺎ ﻛﺮﺩﺀ ﻟﻘﻮﺍﺕ ﺃﺧﺮﻯ ﻛﺎﻟﺸﺮﻃﺔ
،ﻭﺣﻜﻢ ﺍﻟﺮﺩﺀ ﺣﻜﻢ ﺍﳌﺒﺎﺷﺮ.
ﻳﻘﻮﻝ ﺑﻦ ﺍﻟﻘﻴﻢ ﻋﻦ ﺍﳌﺒﺎﺷﺮ ] :ﺇﳕﺎ ﺑﺎﺷﺮ ﺍﻹﻓﺴﺎﺩ ﺑﻘﻮﺓ ﺍﻟﺒﺎﻗﲔ ،ﻭﻟﻮﻻﻫﻢ ﻣﺎ ﻭﺻﻞ ﺇﱃ ﻣﺎ ﻭﺻﻞ ﺇﻟﻴﻪ ،ﻭﻫﺬﺍ ﻫﻮ
ﺍﻟﺼﻮﺍﺏ ﺍﻟﺬﻱ ﻻ ﺷﻚ ﻓﻴﻪ [ ] ﺯﺍﺩ ﺍﳌﻌﺎﺩ[
ﻭﻗﺪ ﺃﺛﺒﺘﺖ ﺍﻷﺣﺪﺍﺙ ﺍﻷﺧﲑﺓ ﰲ ﻣﺴﺠﺪ ﺑﻦ ﺗﻴﻤﻴﺔ ،ﻭﺿﻊ ﻛﺘﺎﺋﺐ ﻣﺜﻞ ﺍﻟﻘﺴﺎﻡ ،ﺑﺄﺎ ﻟﻴﺴﺖ ﺭﺩﺀﺍ ﻟﻠﺸﺮﻃﺔ ﺑﻞ
ﻫﻲ ﺍﳌﺒﺎﺷﺮ ﻭﻏﲑﻫﺎ ﺭﺩﺀ ﳍﺎ ﺃﻭ ﺃﻥ ﻛﻼﳘﺎ ﻣﺒﺎﺷﺮ ،ﻭﻣﻦ ﰒ ﻻ ﳚﻮﺯ ﺍﻟﻨﻈﺮ ﺇﻟﻴﻬﺎ ﻋﻠﻰ ﺃﺎ ﻓﺮﻳﻖ ﻣﻨﻔﺼﻞ ﻋﻦ ﲪﺎﺱ
ﻟﻪ ﺣﻜﻤﻪ ﺍﳋﺎﺹ ،ﺑﻞ ﺣﻜﻢ ﺍﻟﻜﻔﺮ ﻳﻄﺎﳍﻢ ،ﻭﻛﺬﻟﻚ ﺣﻜﻢ ﺍﻟﻘﺘﺎﻝ ،ﻭﻫﺬﺍ ﻣﺘﺤﻘﻖ ﺑﻴﻘﲔ ﰲ ﺃﻓﻐﺎﻧﺴﺘﺎﻥ ﻭﺍﻟﻌﺮﺍﻕ
ﻭﺍﻟﺼﻮﻣﺎﻝ ﻭﺑﺎﻛﺴﺘﺎﻥ ﻭﺍﻟﺸﻴﺸﺎﻥ ﻭﺍﳉﺰﺍﺋﺮ ﻭﻏﲑﻫﺎ ﰲ ﺗﻠﻚ ﺍﻟﻔﺮﻕ ﺍﻟﱵ ﺗﻘﺎﺗﻞ ﺍﳌﺴﻠﻤﲔ ﻣﻊ ﺍﻟﺼﻠﻴﺒﲔ.
ﺍﳌﺆﻟﻒ
ﻭﻻ ﳚﻮﺯ ﺇﻗﺮﺍﺭ ﺍﳌﺮﺗﺪ ﻋﻠﻰ ﺭﺩﺗﻪ ﲜﺰﻳﺔ ﻭﻻ ﺑﻌﻬﺪ ٢ﻭﻻ ﺗﺆﻛﻞ ﺫﺑﻴﺤﺘﻪ ،ﻭﻻ ﺗﻨﻜﺢ ﻣﻨﻪ ﺍﳌﺮﺃﺓ ،ﻭﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀ ﰲ
ﻗﺘﻠﻬﻢ ،ﻫﻞ ﻳﻌﺠﻞ ﰲ ﺍﳊﺎﻝ ﺃﻭ ﻳﺆﺟﻠﻮﻥ ﻣﻨﻪ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻋﻠﻰ ﻗﻮﻟﲔ :
ﺃﺣﺪﳘﺎ :ﺗﻌﺠﻴﻞ ﻗﺘﻠﻬﻢ ﰲ ﺍﳊﺎﻝ ﻟﺌﻼ ﻳﺆﺧﺮ ﷲ ﻋﺰ ﻭﺟﻞ ﺣﻖ.
ﻭﺍﻟﺜﺎﱐ :ﻳﻨﻈﺮﻭﻥ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻟﻌﻠﻬﻢ ﻳﺴﺘﺪﺭﻛﻮﻥ ﺑﺎﻟﺘﻮﺑﺔ ﻭﻗﺪ ﺃﻧﻈﺮ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺍﳌﺴﺘﻮﺭﺩ ﺍﻟﻌﺠﻠﻰ ﺑﺎﻟﺘﻮﺑﺔ
ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﰒ ﻗﺘﻠﻪ ﺑﻌﺪﻫﺎ ﻭﻳﻘﺘﻞ ﺻﱪﺍﹰ ﺑﺎﻟﺴﻴﻒ.
ﻓﻬﺬﺍ ﺣﻜﻢ ﺍﻷﻓﺮﺍﺩ ﺍﳌﺮﺗﺪﻳﻦ ﺇﺫﺍ ﱂ ﻳﻨﺤﺎﺯﻭﺍ ﺇﱃ ﺩﺍﺭ ﻭﻛﺎﻧﻮﺍ ﺷﺬﺍﺫﺍ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ،ﺃﻱ ﲢﺖ ﺍﻟﻘﺪﺭﺓ ﰲ ﺩﺍﺭ ﺍﻹﺳﻼﻡ
ﻭﻫﻰ ﺗﺘﻠﺨﺺ ﰲ :
-ﺭﺩﺓ ﻋﺎﺩﻳﺔ :ﻳﺒﲔ ﳍﻢ ﻓﺈﺫﺍ ﺗﺎﺑﻮﺍ ﻓﻼ ﺷﻲﺀ ﻋﻠﻴﻬﻢ -ﺭﺩﺓ ﻣﻐﻠﻈﺔ :ﻻ ﺗﻘﺒﻞ ﺗﻮﺑﺘﻪ ﻭﻫﻮ ﺍﻟﺰﻧﺪﻳﻖ ﺍﻟﺬﻱ ﻳﺴﺮ ﺑﺎﻟﻜﻔﺮ
ﻭﻳﻈﻬﺮ ﺍﻹﺳﻼﻡ ،ﻋﻨﺪ ﻣﺎﻟﻚ ﻭﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻲ ﺗﻘﺒﻞ ﺗﻮﺑﺘﻪ ،ﻭﻻ ﺗﻘﺒﻞ ﺗﻮﺑﺔ ﻣﻦ ﻛﺎﻥ ﻛﻔﺮﻩ ﻣﻐﻠﻈﺎ ﺑﺴﺐ ﺭﺳﻮﻝ ﺃﻭ ﺩﻳﻦ
ﺃﻭ ﺃﺿﺎﻑ ﺇﱃ ﻛﻔﺮﻩ ﻗﺘﻞ ﺃﻭ ﺣﺮﺍﺑﺔ ﺃﻭ ﺯﻧﺎ ..
ﺏ -ﺍﺟﺘﻤﺎﻉ ﺍﻷﻓﺮﺍﺩ ﻭﺍﻻﻣﺘﻨﺎﻉ ﺑﺪﺍﺭ :
ﲝﻴﺚ ﻳﻨﺤﺎﺯﻭﺍ ﺑﺪﺍﺭ ﻳﺘﻔﺮﺩﻭﻥ ﺎ ﻋﻦ ﺍﳌﺴﻠﻤﲔ ،ﺣﱴ ﻳﺼﲑﻭﺍ ﳑﺘﻨﻌﲔ ،ﻓﻴﺠﺐ ﻗﺘﺎﳍﻢ ﻋﻠﻰ ﺍﻟﺮﺩﺓ ﺑﻌﺪ ﻣﻨﺎﻇﺮﻢ
ﻋﻠﻰ ﺍﻹﺳﻼﻡ ،ﻭﺇﻳﻀﺎﺡ ﺩﻻﺋﻠﻪ ،ﻭﳚﺮﻱ ﻋﻠﻰ ﻗﺘﺎﳍﻢ ﺑﻌﺪ ﺍﻹﻧﺬﺍﺭ ﻭﺍﻹﻋﺬﺍﺭ ﺣﻜﻢ ﻗﺘﺎﻝ ﺃﻫﻞ ﺍﳊﺮﺏ ﰲ:
-١ﻗﺘﺎﳍﻢ ﻏﺮﺓ ﻭﺑﻴﺎﺗﺎ ،ﻭﻣﺼﺎﻓﺘﻬﻢ ﰲ ﺍﳊﺮﺏ ﺟﻬﺎﺭﺍ ،ﻭﻗﺘﺎﳍﻢ ﻣﻘﺒﻠﲔ ﻭﻣﺪﺑﺮﻳﻦ.
- ٢ﻭﻣﻦ ﺃﺳﺮ ﻣﻨﻬﻢ ﺟﺎﺯ ﻗﺘﻠﻪ ﺻﱪﺍ ﺇﻥ ﱂ ﻳﺘﺐ ،ﻭﻻ ﳚﻮﺯ ﺃﻥ ﻳﺴﺘﺮﻕ ﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻲ ﺭﲪﻪ ﺍﷲ.
- ٣ﺇﺫﺍ ﻇﻬﺮ ﻋﻠﻴﻬﻢ ﱂ ﺗﺴﺐ ﺫﺭﺍ ﺭﻳﻬﻢ ،ﺳﻮﺍﺀ ﻣﻦ ﻭﻟﺪ ﻣﻨﻬﻢ ﰲ ﺍﻹﺳﻼﻡ ﺃﻭ ﺑﻌﺪ ﺍﻟﺮﺩﺓ ،ﻭﻗﻴﻞ ﻣﻦ ﻭﻟﺪ ﻣﻨﻬﻢ ﺑﻌﺪ
ﺍﻟﺮﺩﺓ ﺟﺎﺯ ﺳﺒﻴﻪ ،ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﳚﻮﺯ ﺳﱯ ﻣﻦ ﺍﺭﺗﺪ ﻣﻦ ﻧﺴﺎﺋﻬﻢ ﺇﺫﺍ ﳊﻖ ﺑﺪﺍﺭ ﺍﳊﺮﺏ.
- ٤ﺇﺫﺍ ﻏﻨﻤﺖ ﺃﻣﻮﺍﳍﻢ ﱂ ﺗﻘﺴﻢ ﰲ ﺍﻟﻐﺎﳕﲔ ،ﻭﻛﺎﻥ ﻣﺎﻝ ﻣﻦ ﻗﺘﻞ ﻣﻨﻬﻢ ﻓﻴﺌﺎﹰ ،ﻣﺎﻝ ﺍﻷﺣﻴﺎﺀ ﻣﻮﻗﻮﻓﺎ ﺇﻥ ﺃﺳﻠﻤﻮﺍ ﺭﺩ
ﻋﻠﻴﻬﻢ ،ﻭﺇﻥ ﻫﻠﻜﻮﺍ ﻋﻠﻰ ﺭﺩﻢ ﺻﺎﺭ ﻓﻴﺌﺎﹰ ،ﺃﻣﺎ ﻣﺎ ﺃﺷﻜﻞ ﺃﺭﺑﺎﺑﻪ ﻣﻦ ﺍﻷﻣﻮﺍﻝ ﺍﳌﻐﻨﻮﻣﺔ ﺻﺎﺭ ﻓﻴﺌﺎﹰ ﺇﺫﺍ ﻭﻗﻊ ﺍﻹﻳﺎﺱ ﻣﻦ
ﻣﻌﺮﻓﺘﻬﻢ ،ﻭﻣﺎ ﺍﺳﺘﻬﻠﻜﻪ ﺍﳌﺴﻠﻤﻮﻥ ﻋﻠﻴﻬﻢ ﰲ ﺩﺍﺋﺮﺓ ﺍﳊﺮﺏ ﱂ ﻳﻀﻤﻦ ﺇﺫﺍ ﺃﺳﻠﻤﻮﺍ ،ﻭﻣﺎ ﺍﺳﺘﻬﻠﻜﻮﺍ ﻣﻦ ﺃﻣﻮﺍﻝ
ﺍﳌﺴﻠﻤﲔ ﰲ ﻏﲑ ﺩﺍﺋﺮﺓ ﺍﳊﺮﺏ ﻣﻀﻤﻮﻥ ﻋﻠﻴﻬﻢ ،ﻭﺍﺧﺘﻠﻒ ﰲ ﺿﻤﺎﻥ ﻣﺎ ﺍﺳﺘﻬﻠﻜﻮﻩ ﰲ ﺩﺍﺋﺮﺓ ﺍﳊﺮﺏ ﻋﻠﻰ ﻗﻮﻟﲔ:
ﺃﺣﺪﳘﺎ :ﻳﻀﻤﻨﻮﻧﻪ ﻷﻥ ﻣﻌﺼﻴﺘﻬﻢ ﺑﺎﻟﺮﺩﺓ ﻻ ﺗﺴﻘﻂ ﻋﻨﻬﻢ ﻏﺮﻡ ﺍﻷﻣﻮﺍﻝ ﺍﳌﻀﻤﻮﻧﺔ ﻭﺍﻟﺜﺎﱐ :ﻻ ﺿﻤﺎﻥ ﻋﻠﻴﻬﻢ ﻓﻴﻤﺎ
ﺍﺳﺘﻬﻠﻜﻮﻩ ﻣﻦ ﺩﻡ ﻭﻣﺎﻝ .ﻭﻗﺪ ﺃﺻﺎﺏ ﺃﺻﺤﺎﺏ ﺍﻟﺮﺩﺓ ﻋﻠﻰ ﻋﻬﺪ ﺃﰊ ﺑﻜﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻧﻔﻮﺳﺎ ﻭﺃﻣﻮﺍﻻﹰ ﻋﺮﻑ
ﻣﺴﺘﻬﻠﻜﻮﻫﺎ ،ﻓﻘﺎﻝ ﺃﺑﻮ ﺑﻜﺮ :ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻳﺪﻭﻥ ﻗﺘﻼﻧﺎ ﻭﻻ ﻧﺪﻯ ﻗﺘﻼﻫﻢ ،ﻓﻘﺎﻝ ﻋﻤﺮ :ﻻ ﻳﺪﻭﻥ ﻗﺘﻼﻧﺎ ﻭﻻ ﻧﺪﻯ
ﻗﺘﻼﻫﻢ ﻓﺠﺮﺕ ﺑﺬﻟﻚ ﺳﲑﺗﻪ ﻭﺳﲑﺓ ﻣﻦ ﺑﻌﺪﻩ ،ﻭﻗﺪ ﺃﺳﻠﻢ ﻃﻠﻴﺤﺔ ﺑﻌﺪ ﺃﻥ ﺳﱮ ﻭﻛﺎﻥ ﻗﺪ ﻗﺘﻞ ﻭﺳﱮ ﻓﺄﻗﺮﻩ ﻋﻤﺮ
ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺑﻌﺪ ﺇﺳﻼﻣﻪ ﻭﱂ ﻳﺄﺧﺬﻩ ﺑﺪﻡ ﻭﻻﻣﺎﻝ" .
ﻳﻘﻮﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺑﻦ ﺗﻴﻤﻴﺔ ﻭﺍﺻﻔﺎ ﺣﺎﻝ ﺍﻟﻄﺎﺋﻔﺔ ﰲ ﺯﻣﻨﻪ ٠٠ﻗﺮﻳﺒﺎ ﳑﺎ ﳓﻦ ﻓﻴﻪ ﺍﻵﻥ ،ﻭﻣﻦ ﺍﺭﺗﺪ ﻋﻦ ﺩﻳﻨﻪ ﺑﻨﺼﺮﺓ
ﺍﻟﻜﺎﻓﺮ ) ﻓﻬﺬﺍ ﻭﻏﲑﻩ ﳑﺎ ﻳﺒﲔ ﺃﻥ ﻫﺬﻩ ﺍﻟﻌﺼﺎﺑﺔ ﺍﻟﱵ ﺑﺎﻟﺸﺎﻡ ﻭﻣﺼﺮ ﰲ ﻫﺬﺍ ﺍﻟﻮﻗﺖ ﻫﻢ ﻛﺘﻴﺒﺔ ﺍﻹﺳﻼﻡ ﻭﻋﺰﻫﻢ ﻋﺰ
ﺍﻹﺳﻼﻡ ﻭﺫﳍﻢ ﺫﻝ ﺍﻹﺳﻼﻡ ﻓﻠﻮ ﺍﺳﺘﻮﱄ ﻋﻠﻴﻬﻢ ﺍﻟﺘﺘﺎﺭ ﱂ ﻳﺒﻖ ﻟﻺﺳﻼﻡ ﻋﺰ ﻭﻻ ﻛﻠﻤﺔ ﻋﺎﻟﻴﺔ ﻭﻻ ﻃﺎﺋﻔﺔ ﻇﺎﻫﺮﺓ ﻋﺎﻟﻴﺔ
ﳜﺎﻓﻬﺎ ﺃﻫﻞ ﺍﻷﺭﺽ ﺗﻘﺎﺗﻞ ﻋﻨﻪ ،ﻓﻤﻦ ﻗﻔﺰ ﻋﻨﻬﻢ ﺇﱃ ﺍﻟﺘﺘﺎﺭ ﻛﺎﻥ ﺃﺣﻖ ﺑﺎﻟﻘﺘﺎﻝ ﻣﻦ ﻛﺜﲑ ﻣﻦ ﺍﻟﺘﺘﺎﺭ ،ﻓﺈﻥ ﺍﻟﺘﺘﺎﺭ ﻓﻴﻬﻢ
/ ٢ﻭﳍﺬﺍ ﻛﺎﻥ ﻣﻦ ﻗﺎﻝ ﺍﷲ ﻓﻴﻬﻢ " ﻓﻤﺎ ﻟﻜﻢ ﰲ ﺍﳌﻨﺎﻓﻘﲔ ﻓﺌﺘﲔ " ﻭﻛﺬﻟﻚ ﺍﻟﻌﺒﺎﺱ ﻭﻫﺮﻗﻞ ،ﻭﻗﺘﻬﺎ ﻛﻔﺎﺭﺍ ﻷﻧﻪ ﺭﺩﻫﻢ ﺇﱃ ﺣﻜﻢ ﺍﳌﺸﺮﻛﲔ ﻣﻦ ﺍﶈﺎﺭﺑﲔ ﻭﺍﳌﻌﺎﻫﺪﻳﻦ.
ﺍﳌﻜﺮﻩ ﻭﻏﲑ ﺍﳌﻜﺮﻩ ،ﻭﻗﺪ ﺍﺳﺘﻘﺮﺕ ﺍﻟﺴﻨﺔ ﺑﺄﻥ ﻋﻘﻮﺑﺔ ﺍﳌﺮﺗﺪ ﺃﻋﻈﻢ ﻣﻦ ﻋﻘﻮﺑﺔ ﺍﻟﻜﺎﻓﺮ ﺍﻷﺻﻠﻲ ﻣﻦ ﻭﺟﻮﻩ ﻣﺘﻌﺪﺩﺓ
ﻣﻨﻬﺎ:
ﺃ /ﺃﻥ ﺍﳌﺮﺗﺪ ﻳﻘﺘﻞ ﺑﻜﻞ ﺣﺎﻝ .
ﺏ /ﻭﻻ ﻳﻀﺮﺏ ﻋﻠﻴﻪ ﺍﳉﺰﻳﺔ .
ﺝ /ﻭﻻ ﺗﻌﻘﺪ ﻟﻪ ﺫﻣﺔ ٠٠ﲞﻼﻑ ﺍﻟﻜﺎﻓﺮ ﺍﻷﺻﻠﻲ .
ﺩ /ﻭﺃﻥ ﺍﳌﺮﺗﺪ ﻳﻘﺘﻞ ﻭﺇﻥ ﻛﺎﻥ ﻋﺎﺟﺰﺍ ﻋﻦ ﺍﻟﻘﺘﺎﻝ ،ﲞﻼﻑ ﺍﻟﻜﺎﻓﺮ ﺍﻷﺻﻠﻲ ﺍﻟﺬﻱ ﻟﻴﺲ ﻫﻮ ﻣﻦ ﺃﻫﻞ ﺍﻟﻘﺘﺎﻝ ،ﻓﺈﻧﻪ ﻻ
ﻳﻘﺘﻞ ﻋﻨﺪ ﺃﻛﺜﺮ ﺍﻟﻌﻠﻤﺎﺀ ﻛﺄﰊ ﺣﻨﻴﻔﺔ ﻭﻣﺎﻟﻚ ﻭﺃﲪﺪ ،ﻭﳍﺬﺍ ﻛﺎﻥ ﻣﺬﻫﺐ ﺍﳉﻤﻬﻮﺭ ﺃﻥ ﺍﳌﺮﺗﺪ ﻳﻘﺘﻞ ،ﻛﻤﺎ ﻫﻮ ﻣﺬﻫﺐ
ﻣﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﲪﺪ٠
ﻫـ /ﻭﺃﻥ ﺍﳌﺮﺗﺪ ﻻ ﻳﺮﺙ ﻭﻻ ﻳﻨﺎﻛﺢ ﻭﻻ ﺗﺆﻛﻞ ﺫﺑﻴﺤﺘﻪ ﲞﻼﻑ ﺍﻟﻜﺎﻓﺮ ﺍﻷﺻﻠﻲ ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻷﺣﻜﺎﻡ.
ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﺮﺩﺓ ﻋﻦ ﺃﺻﻞ ﺍﻟﺪﻳﻦ ﺃﻋﻈﻢ ﻣﻦ ﺍﻟﻜﻔﺮ ﺑﺄﺻﻞ ﺍﻟﺪﻳﻦ ـ ﻓﺎﻟﺮﺩﺓ ﻋﻦ ﺷﺮﺍﺋﻌﻪ ﺃﻋﻈﻢ ﻣﻦ ﺧﺮﻭﺝ ﺍﳋﺎﺭﺝ
ﺍﻷﺻﻠﻲ ﻋﻦ ﺷﺮﺍﺋﻌﻪ ـ ﻭﳍﺬﺍ ﻛﺎﻥ ﻛﻞ ﻣﺆﻣﻦ ﻳﻌﺮﻑ ﺃﺣﻮﺍﻝ ﺍﻟﺘﺘﺎﺭ ،ﻭﻳﻌﻠﻢ ﺃﻥ ﺍﳌﺮﺗﺪﻳﻦ ﺍﻟﺬﻳﻦ ﻓﻴﻬﻢ ﻣﻦ ﺍﻟﻔﺮﺱ
ﻭﺍﻟﻌﺮﺏ ﻭﻏﲑﻫﻢ ،ﺷﺮ ﻣﻦ ﺍﻟﻜﻔﺎﺭ ﺍﻷﺻﻠﻴﲔ ﻣﻦ ﺍﻟﺘﺮﻙ ﻭﳓﻮﻫﻢ ،ﻭﻫﻢ ﺑﻌﺪ ﺃﻥ ﺗﻜﻠﻤﻮﺍ ﺑﺎﻟﺸﻬﺎﺩﺗﲔ ﻣﻊ ﺗﺮﻛﻬﻢ
ﻟﻜﺜﲑ ﻣﻦ ﺷﺮﺍﺋﻊ ﺍﻟﺪﻳﻦ ،ﺧﲑ ﻣﻦ ﺍﳌﺮﺗﺪﻳﻦ ﻣﻦ ﺍﻟﻔﺮﺱ ﻭﺍﻟﻌﺮﺏ ﻭﻏﲑﻫﻢ ٠ﻓﺈﻧﻪ ﻻ ﻳﻨﻀﻢ ﺇﻟﻴﻬﻢ ﻃﻮﻋﺎ ﻣﻦ ﺍﳌﻈﻬﺮﻳﻦ
ﻟﻺﺳﻼﻡ ﺇﻻ ﻣﻨﺎﻓﻖ ﺃﻭ ﺯﻧﺪﻳﻖ ﺃﻭ ﻓﺎﺳﻖ ﻓﺎﺟﺮ ﻭﻣﻦ ﺃﺧﺮﺟﻮﻩ ﻣﻌﻬﻢ ﻣﻜﺮﻫﺎ ،ﻓﺈﻧﻪ ﻳﺒﻌﺚ ﻋﻠﻰ ﻧﻴﺘﻪ ٠
ﻭﳓﻦ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﻘﺎﺗﻞ ﺍﻟﻌﺴﻜﺮ ﲨﻴﻌﻪ ﺇﺫ ﻻ ﻳﺘﻤﻴﺰ ﺍﳌﻜﺮﻩ ﻣﻦ ﻏﲑﻩ ،ﻭﻗﺪ ﺛﺒﺖ ﰲ ﺍﻟﺼﺤﻴﺢ ﻋﻦ ﺍﻟﻨﱯ ﺃﻧﻪ ﻗﺎﻝ» :
ﻳﻐﺰﻭ ﻫﺬﺍ ﺍﻟﺒﻴﺖ ﺟﻴﺶ ﻣﻦ ﺍﻟﻨﺎﺱ ﻓﺒﻴﻨﺎ ﻫﻢ ﺑﺒﻴﺪﺍﺀ ﻣﻦ ﺍﻷﺭﺽ ﺇﺫ ﺧﺴﻒ ﻢ ﻓﻘﻴﻞ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺇﻥ ﻓﻴﻬﻢ ﺍﳌﻜﺮﻩ
ﻓﻘﺎﻝ ﻳﺒﻌﺜﻮﻥ ﻋﻠﻰ ﻧﻴﺎﻢ« ﺃﺧﺮﺟﻪ ﺃﺭﺑﺎﺏ ﺍﻟﺼﺤﻴﺢ ﻋﻦ ﻋﺎﺋﺸﺔ ﻭﺣﻔﺼﺔ ﻭﺃﻡ ﺳﻠﻤﻪ ﻗﺎﻟﺖ» :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ :
ﻳﻌﻮﺫ ﻋﺎﺋﺬﹲ ﺑﺎﻟﺒﻴﺖ ﻓﻴﺒﻌﺚ ﺇﻟﻴﻪ ﺑﻌﺚ ﻓﺈﺫﺍ ﻛﺎﻧﻮﺍ ﺑﺒﻴﺪﺍﺀ ﻣﻦ ﺍﻷﺭﺽ ﺧﺴﻒ ﻢ ﻓﻘﻠﺖ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻓﻜﻴﻒ ﲟﻦ ﻛﺎﻥ
ﻛﺎﺭﻫﺎ ﻗﺎﻝ ﳜﺴﻒ ﺑﻪ ﻣﻌﻬﻢ ﻭﻟﻜﻨﻪ ﻳﺒﻌﺚ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻋﻠﻰ ﻧﻴﺘﻪ« ﻭﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻋﻦ ﻋﺎﺋﺸﺔ ﻗﺎﻟﺖ» :ﻋﺒﺚ ﺭﺳﻮﻝ
ﺍﷲ ﰲ ﻣﻨﺎﻣﻪ ﻓﻘﻠﻨﺎ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺻﻨﻌﺖ ﺷﻴﺌﹰﺎ ﰲ ﻣﻨﺎﻣﻚ ﱂ ﺗﻜﻦ ﺗﻔﻌﻠﻪ ﻓﻘﺎﻝ ﺍﻟﻌﺠﺐ ﺃﻥ ﻧﺎﺳﺎ ﻣﻦ ﺃﻣﱵ ﻳﺆﻣﻮﻥ
ﻫﺬﺍ ﺍﻟﺒﻴﺖ ﺑﺮﺟﻞ ﻣﻦ ﻗﺮﻳﺶ ﻭﻗﺪ ﳉﺄ ﺇﱃ ﺍﻟﺒﻴﺖ ﺣﱴ ﺇﺫﺍ ﻛﺎﻧﻮﺍ ﺑﺎﻟﺒﻴﺪﺍﺀ ﺧﺴﻒ ﻢ ﻓﻘﻠﺖ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺇﻥ ﺍﻟﻄﺮﻳﻖ
ﻗﺪ ﳚﻤﻊ ﺍﻟﻨﺎﺱ ﻗﺎﻝ ﻧﻌﻢ ﻓﻴﻬﻢ ﺍﳌﺴﺘﻨﺼﺮ ﻭﺍﻨﻮﻥ ﻭﺍﺑﻦ ﺍﻟﺴﺒﻴﻞ ﻓﻴﻬﻠﻜﻮﻥ ﻣﻬﻠﻜﹰﺎ ﻭﺍﺣﺪﺍ ﻭﻳﺼﺪﺭﻭﻥ ﻣﺼﺎﺩﺭ ﺷﱵ
ﻓﻴﺒﻌﺜﻬﻢ ﺍﷲ ﻋﻠﻰ ﻧﻴﺎﻢ« ﻭﰲ ﻟﻔﻆ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻦ ﻋﺎﺋﺸﺔ ﻗﺎﻟﺖ» :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﻳﻐﺰﻭ ﺟﻴﺶ ﺍﻟﻜﻌﺒﺔ ﻓﺈﺫﺍ
ﻛﺎﻧﻮﺍ ﺑﺒﻴﺪﺍﺀ ﻣﻦ ﺍﻷﺭﺽ ﳜﺴﻒ ﺑﺄﻭﳍﻢ ﻭﺁﺧﺮﻫﻢ ﻗﺎﻟﺖ ﻗﻠﺖ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﳜﺴﻒ ﺑﺄﻭﳍﻢ ﻭﺁﺧﺮﻫﻢ ﻭﻓﻴﻬﻢ ﺃﺳﻮﺍﻗﻬﻢ
ﻭﻣﻦ ﻟﻴﺲ ﻣﻨﻬﻢ ﻗﺎﻝ ﳜﺴﻒ ﺑﺄﻭﳍﻢ ﻭﺁﺧﺮﻫﻢ ﰒ ﻳﺒﻌﺜﻮﻥ ﻋﻠﻰ ﻧﻴﺎﻢ«.
ﺇﱃ ﺃﻥ ﻳﻘﻮﻝ :ﻓﺎﷲ ﺗﻌﺎﱃ ﺃﻫﻠﻚ ﺍﳉﻴﺶ ﺍﻟﺬﻱ ﺃﺭﺍﺩ ﺃﻥ ﻳﻨﺘﻬﻚ ﺣﺮﻣﺎﺗﻪ ﺍﳌﻜﺮﻩ ﻓﻴﻬﻢ ﻭﻏﲑ ﺍﳌﻜﺮﻩ ﻣﻊ ﻗﺪﺭﺗﻪ ﻋﻠﻰ
ﺍﻟﺘﻤﻴﻴﺰ ﺑﻴﻨﻬﻢ ﻣﻊ ﺃﻧﻪ ﻳﺒﻌﺜﻬﻢ ﻋﻠﻰ ﻧﻴﺎﻢ ﻓﻜﻴﻒ ﳚﺐ ﻋﻠﻰ ﺍﳌﺆﻣﻨﲔ ﺍﺎﻫﺪﻳﻦ ﺃﻥ ﳝﻴﺰﻭﺍ ﺑﲔ ﺍﳌﻜﺮﻩ ﻭﻏﲑﻩ ﻭﻫﻢ ﻻ
ﻳﻌﻠﻤﻮﻥ ﺫﻟﻚ ﺑﻞ ﻟﻮ ﺍﺩﻋﻰ ﻣﺪﻉ ﺃﻧﻪ ﺧﺮﺝ ﻣﻜﺮﻫﺎ ﱂ ﻳﻨﻔﻌﻪ ﺫﻟﻚ ﲟﺠﺮﺩ ﺩﻋﻮﺍﻩ ﻛﻤﺎ ﺭﻭﻯ ﺃﻥ ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﻋﺒﺪ
ﺍﳌﻄﻠﺐ ﻗﺎﻝ ﻟﻠﻨﱯ ﳌﺎ ﺃﺳﺮﻩ ﺍﳌﺴﻠﻤﻮﻥ ﻳﻮﻡ ﺑﺪﺭ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺇﱐ ﻛﻨﺖ ﻣﻜﺮﻫﺎ ﻓﻘﺎﻝ» :ﺃﻣﺎ ﻇﺎﻫﺮﻙ ﻓﻜﺎﻥ ﻋﻠﻴﻨﺎ
ﻭﺃﻣﺎ ﺳﺮﻳﺮﺗﻚ ﻓﺈﱄ ﺍﷲ«
ﺑﻞ ﻟﻮ ﻛﺎﻥ ﻓﻴﻬﻢ ﻗﻮﻡ ﺻﺎﳊﻮﻥ ﻣﻦ ﺧﻴﺎﺭ ﺍﻟﻨﺎﺱ ﻭﱂ ﳝﻜﻦ ﻗﺘﺎﳍﻢ ﺇﻻ ﺑﻘﺘﻞ ﻫﺆﻻﺀ ﻟﻘﺘﻠﻮﺍ ﺃﻳﻀﺎ ﻓﺈﻥ ﺍﻷﺋﻤﺔ ﻣﺘﻔﻘﻮﻥ
ﻋﻠﻰ ﺃﻥ ﺍﻟﻜﻔﺎﺭ ﻟﻮ ﺗﺘﺮﺳﻮﺍ ﺑﺎﳌﺴﻠﻤﲔ ﻭﺧﻴﻒ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﺇﺫﺍ ﱂ ﻳﻘﺎﺗﻠﻮﺍ ﻓﺈﻧﻪ ﳚﻮﺯ ﺃﻥ ﻧﺮﻣﻴﻬﻢ ﻭﻧﻘﺼﺪ ﺍﻟﻜﻔﺎﺭ ﻭﻟﻮ
ﱂ ﳔﻒ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﺟﺎﺯ ﺭﻣﻲ ﺃﻭﻟﺌﻚ ﺍﳌﺴﻠﻤﲔ ﺃﻳﻀﺎ ﰲ ﺃﺣﺪ ﻗﻮﱄ ﺍﻟﻌﻠﻤﺎﺀ.
ﻭﻣﻦ ﻗﺘﻞ ﻷﺟﻞ ﺍﳉﻬﺎﺩ ﺍﻟﺬﻱ ﺃﻣﺮ ﺍﷲ ﺑﻪ ﺭﺳﻮﻟﻪ ﻭﻫﻮ ﰲ ﺍﻟﺒﺎﻃﻦ ﻣﻈﻠﻮﻡ ﻛﺎﻥ ﺷﻬﻴﺪﺍ ،ﻭﺑﻌﺚ ﻋﻠﻰ ﻧﻴﺘﻪ ،ﻭﱂ ﻳﻜﻦ
ﻗﺘﻠﻪ ﺃﻋﻈﻢ ﻓﺴﺎﺩﺍ ﻣﻦ ﻗﺘﻞ ﻣﻦ ﻳﻘﺘﻞ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ﺍﺎﻫﺪﻳﻦ ،ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﳉﻬﺎﺩ ﻭﺍﺟﺒﺎ ،ﻭﺇﻥ ﻗﺘﻞ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻣﺎ
ﺷﺎﺀ ﺍﷲ ﻓﻘﻴﻞ ﻣﻦ ﻳﻘﺘﻞ ﰲ ﺻﻔﻬﻢ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﳊﺎﺟﺔ ﺍﳉﻬﺎﺩ ﻟﻴﺲ ﺃﻋﻈﻢ ﻣﻦ ﻫﺬﺍ ﺑﻞ ﻗﺪ ﺃﻣﺮ ﺍﻟﻨﱯ ﺍﳌﻜﺮﻩ ﰲ
ﻗﺘﺎﻝ ﺍﻟﻔﺘﻨﺔ ﺑﻜﺴﺮ ﺳﻴﻔﻪ ﻭﻟﻴﺲ ﻟﻪ ﺃﻥ ﻳﻘﺎﺗﻞ ﻭﺇﻥ ﻗﺘﻞ.
ﻛﻤﺎ ﰲ “ﺻﺤﻴﺢ ﻣﺴﻠﻢ” ﻋﻦ ﺃﰊ ﺑﻜﺮﺓ ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ » :ﺇﺎ ﺳﺘﻜﻮﻥ ﻓﱳ ﺍﻹﰒ ﺗﻜﻮﻥ ﻓﱳ ﺍﻟﻘﺎﻋﺪ ﻓﻴﻬﺎ
ﺧﲑ ﻣﻦ ﺍﳌﺎﺷﻲ ﻭﺍﳌﺎﺷﻲ ﻓﻴﻬﺎ ﺧﲑ ﻣﻦ ﺍﻟﺴﺎﻋﻲ ﺃﻻ ﻓﺈﺫﺍ ﻧﺰﻟﺖ ﺃﻭ ﻭﻗﻌﺖ ﻓﻤﻦ ﻛﺎﻥ ﻟﻪ ﺇﺑﻞ ﻓﻠﻴﻠﺤﻖ ﺑﺈﺑﻠﻪ ﻭﻣﻦ ﻛﺎﻧﺖ
ﻟﻪ ﻏﻨﻢ ﻓﻠﻴﻠﺤﻖ ﺑﻐﻨﻤﻪ ﻭﻣﻦ ﻛﺎﻧﺖ ﻟﻪ ﺃﺭﺽ ﻓﻠﻴﻠﺤﻖ ﺑﺄﺭﺿﻪ ﻓﻘﺎﻝ ﺭﺟﻞ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺃﺭﺃﻳﺖ ﻣﻦ ﱂ ﻳﻜﻦ ﻟﻪ ﺇﺑﻞ ﻭﻻ
ﻏﻨﻢ ﻭﻻ ﺃﺭﺽ ﻗﺎﻝ ﻳﻌﻤﺪ ﺇﱃ ﺳﻴﻔﻪ ﻓﻴﺪﻗﻪ ﻋﻠﻰ ﺣﺪﻩ ﲝﺠﺮ ﰒ ﻟﻴﻨﺞ ﺇﻥ ﺍﺳﺘﻄﺎﻉ ﺍﻟﻨﺠﺎﺓ ﺍﻟﻠﻬﻢ ﻫﻞ ﺑﻠﻐﺖ ﺍﻟﻠﻬﻢ ﻫﻞ
ﺑﻠﻐﺖ .ﻓﻘﺎﻝ ﺭﺟﻞ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺃﺭﺃﻳﺖ ﺇﻥ ﺃﻛﺮﻫﺖ ﺣﱴ ﻳﻨﻄﻠﻖ ﰊ ﺇﱃ ﺇﺣﺪﻯ ﺍﻟﺼﻔﲔ ﺃﻭ ﺇﺣﺪﻯ ﺍﻟﻔﺌﺘﲔ ﻓﻴﻀﺮﺑﲏ
ﺭﺟﻞ ﺑﺴﻴﻔﻪ ﺃﻭ ﺑﺴﻬﻤﻪ ﻓﻴﻘﺘﻠﲏ ﻗﺎﻝ ﻳﺒﻮﺀ ﺑﺈﲦﻪ ﻭﺇﲦﻚ ﻭﻳﻜﻮﻥ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﻨﺎﺭ«.
ﻓﻔﻲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺃﻧﻪ ﻲ ﻋﻦ ﺍﻟﻘﺘﺎﻝ ﰲ ﺍﻟﻔﺘﻨﺔ ،ﺑﻞ ﺃﻣﺮ ﲟﺎ ﻳﺘﻌﺬﺭ ﻣﻌﻪ ﺍﻟﻘﺘﺎﻝ ﻣﻦ ﺍﻻﻋﺘﺰﺍﻝ ،ﺃﻭ ﺇﻓﺴﺎﺩ ﺍﻟﺴﻼﺡ
ﺍﻟﺬﻱ ﻳﻘﺎﺗﻞ ﺑﻪ ،ﻭﻗﺪ ﺩﺧﻞ ﰲ ﺫﻟﻚ ﺍﳌﻜﺮﻩ ﻭﻏﲑﻩ ،ﰒ ﺑﻴﻦ ﺃﻥ ﺍﳌﻜﺮﻩ ﺇﺫﺍ ﻗﺘﻞ ﻇﻠﻤﺎ ﻛﺎﻥ ﺍﻟﻘﺎﺗﻞ ﻗﺪ ﺑﺎﺀ ﺑﺈﲦﻪ ﻭﺇﰒ
ﺍﳌﻘﺘﻮﻝ٠٠٠ﻭﺍﳌﻘﺼﻮﺩ ﺃﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﺍﳌﻜﺮﻩ ﻋﻠﻰ ﺍﻟﻘﺘﺎﻝ ﰲ ﺍﻟﻔﺘﻨﺔ ﻟﻴﺲ ﻟﻪ ﺃﻥ ﻳﻘﺎﺗﻞ ﻭﻋﻠﻴﻪ ﺇﻓﺴﺎﺩ ﺳﻼﺣﻪ ،ﻭﺃﻥ
ﻳﺼﱪ ﺣﱴ ﻳﻘﺘﻞ ﻣﻈﻠﻮﻣﺎ ،ﻓﻜﻴﻒ ﺑﺎﳌﻜﺮﻩ ﻋﻠﻰ ﻗﺘﺎﻝ ﺍﳌﺴﻠﻤﲔ ﻣﻊ ﺍﻟﻄﺎﺋﻔﺔ ﺍﳋﺎﺭﺟﺔ ﻋﻦ ﺷﺮﺍﺋﻊ ﺍﻹﺳﻼﻡ ﻛﻤﺎﻧﻌﻲ
ﺍﻟﺰﻛﺎﺓ ﻭﺍﳌﺮﺗﺪﻳﻦ ﻭﳓﻮﻫﻢ ،ﻓﻼ ﺭﻳﺐ ﺃﻥ ﻫﺬﺍ ﳚﺐ ﻋﻠﻴﻪ ﺇﺫﺍ ﺃﻛﺮﻩ ﻋﻠﻰ ﺍﳊﻀﻮﺭ ﺃﻥ ﻻ ﻳﻘﺎﺗﻞ ﻭﺇﻥ ﻗﺘﻠﻪ ﺍﳌﺴﻠﻤﻮﻥ ،
ﻛﻤﺎ ﻟﻮ ﺃﻛﺮﻫﻪ ﺍﻟﻜﻔﺎﺭ ﻋﻠﻰ ﺣﻀﻮﺭ ﺻﻔﻬﻢ ﻟﻴﻘﺎﺗﻞ ﺍﳌﺴﻠﻤﲔ ،ﻭﻛﻤﺎ ﻟﻮ ﺃﻛﺮﻩ ﺭﺟﻞ ﺭﺟﻼﹰ ﻋﻠﻰ ﻗﺘﻞ ﻣﺴﻠﻢ ﻣﻌﺼﻮﻡ
ﻓﺈﻧﻪ ﻻ ﳚﻮﺯ ﻟﻪ ﻗﺘﻠﻪ ﺑﺎﺗﻔﺎﻕ ﺍﳌﺴﻠﻤﲔ ،ﻭﺇﻥ ﺃﻛﺮﻫﻪ ﺑﺎﻟﻘﺘﻞ ﻓﺈﻧﻪ ﻟﻴﺲ ﺣﻔﻆ ﻧﻔﺴﻪ ﺑﻘﺘﻞ ﺫﻟﻚ ﺍﳌﻌﺼﻮﻡ ﺃﻭﱄ ﻣﻦ
ﺍﻟﻌﻜﺲ ،ﻓﻠﻴﺲ ﻟﻪ ﺃﻥ ﻳﻈﻠﻢ ﻏﲑﻩ ﻓﻴﻘﺘﻠﻪ ﻟﺌﻼ ﻳﻘﺘﻞ ﻫﻮ ﺑﻞ ﺇﺫﺍ ﻓﻌﻞ ﺫﻟﻚ ﻛﺎﻥ ﺍﻟﻮﻗﻮﺩ ﻋﻠﻰ ﺍﳌﻜﺮﻩ ﻭﺍﳌﻜﺮﹺﻩ ﲨﻴﻌﺎ
ﻋﻨﺪ ﺃﻛﺜﺮ ﺍﻟﻌﻠﻤﺎﺀ ﻛﺄﲪﺪ ﻭﻣﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌﻲ ﰲ ﺃﺣﺪ ﻗﻮﻟﻴﻪ ،ﻭﰲ ﺍﻵﺧﺮ ﳚﺐ ﺍﻟﻘﻮﺩ ﻋﻠﻰ ﺍﳌﻜﺮﹺﻩ ﻓﻘﻂ ،ﻛﻘﻮﻝ ﺃﰊ
ﺣﻨﻴﻔﺔ ﻭﻗﻴﻞ ﺍﻟﻘﻮﺩ ﻋﻠﻰ ﺍﳌﻜﺮﻩ ﺍﳌﺒﺎﺷﺮ ،ﻛﻤﺎ ﺭﻭﻯ ﺫﻟﻚ ﻋﻦ ﺯﻓﺮ ﻭﺃﺑﻮ ﻳﻮﺳﻒ ﻟﻮﺟﻮﺏ ﺍﻟﻀﻤﺎﻥ ﻭﺍﻟﺪﻳﺔ ﺑﺪﻝ
ﺍﻟﻘﻮﺩ ،ﻭﱂ ﻳﻮﺟﺒﻪ .
ﻭﻗﺪ ﺭﻭﻯ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﺔ ﻋﻦ ﺍﻟﻨﱯ ﰲ ﻗﺼﺔ ﺃﺻﺤﺎﺏ ﺍﻷﺧﺪﻭﺩ ﻭﻓﻴﻬﺎ ﺃﻥ ﺍﻟﻐﻼﻡ ﺃﻣﺮ ﺑﻘﺘﻞ ﻧﻔﺴﻪ ﻷﺟﻞ
ﻣﺼﻠﺤﺔ ﻇﻬﻮﺭ ﺍﻟﺪﻳﻦ ﻭﳍﺬﺍ ﺟﻮﺯ ﺍﻷﺋﻤﺔ ﺍﻷﺭﺑﻌﺔ ﺃﻥ ﻳﻨﻐﻤﺲ ﺍﳌﺴﻠﻢ ﰲ ﺻﻒ ﺍﻟﻜﻔﺎﺭ ﻭﺇﻥ ﻏﻠﺐ ﻋﻠﻰ ﻇﻨﻪ ﺃﻢ
ﻳﻘﺘﻠﻮﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﰲ ﺫﻟﻚ ﻣﺼﻠﺤﺔ ﻟﻠﻤﺴﻠﻤﲔ ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﺮﺟﻞ ﻳﻔﻌﻞ ﻣﺎ ﻳﻌﺘﻘﺪ ﺃﻧﻪ ﻳﻘﺘﻞ ﺑﻪ ﻷﺟﻞ ﻣﺼﻠﺤﺔ ﺍﳉﻬﺎﺩ ﻣﻊ
ﺃﻥ ﻗﺘﻠﻪ ﻧﻔﺴﻪ ﺃﻋﻈﻢ ﻣﻦ ﻗﺘﻠﻪ ﻟﻐﲑﻩ ﻛﺎﻥ ﻣﺎ ﻳﻔﻀﻲ ﺇﱃ ﻗﺘﻞ ﻏﲑﻩ ﻷﺟﻞ ﻣﺼﻠﺤﺔ ﺍﻟﺪﻳﻦ ﺍﻟﱵ ﻻ ﲢﺼﻞ ﺇﻻ ﺑﺬﻟﻚ
ﻭﺩﻓﻊ ﺿﺮﺭ ﺍﻟﻌﺪﻭ ﺍﳌﻔﺴﺪ ﻟﻠﺪﻳﻦ ﻭﺍﻟﺪﻧﻴﺎ ﺍﻟﺬﻱ ﻻ ﻳﻨﺪﻓﻊ ﺇﻻ ﺑﺬﻟﻚ ﺃﻭﱄ ،ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﺴﻨﺔ ﻭﺍﻹﲨﺎﻉ ﻣﺘﻔﻘﲔ ﻋﻠﻰ
ﺃﻥ ﺍﻟﺼﺎﺋﻞ ﺍﳌﺴﻠﻢ ﺇﺫﺍ ﱂ ﻳﻨﺪﻓﻊ ﺻﻮﻟﺔ ﺇﻻ ﺑﺎﻟﻘﺘﻞ ﻗﺘﻞ ﻭﺇﻥ ﻛﺎﻥ ﺍﳌﺎﻝ ﺍﻟﺬﻱ ﻳﺄﺧﺬﻩ ﻗﲑﺍﻁ ﻣﻦ ﺩﻳﻨﺎﺭ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻨﱯ
ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ »ﻣﻦ ﻗﺘﻞ ﺩﻭﻥ ﻣﺎﻟﻪ ﻓﻬﻮ ﺷﻬﻴﺪ ﻭﻣﻦ ﻗﺘﻞ ﺩﻭﻥ ﺩﻣﻪ ﻓﻬﻮ ﺷﻬﻴﺪ ،ﻭﻣﻦ ﻗﺘﻞ ﺩﻭﻥ ﺣﺮﻣﻪ ﻓﻬﻮ
ﺷﻬﻴﺪ« ﻓﻜﻴﻒ ﺑﻘﺘﺎﻝ ﻫﺆﻻﺀ ﺍﳋﺎﺭﺟﲔ ﻋﻦ ﺷﺮﺍﺋﻊ ﺍﻹﺳﻼﻡ ﺍﶈﺎﺭﺑﲔ ﷲ ﻭﺭﺳﻮﻟﻪ ﺍﻟﺬﻳﻦ ﺻﻮﳍﻢ ﻭﺑﻐﻴﻬﻢ ﺃﻗﻞ ﻣﺎ ﻓﻴﻬﻢ
،ﻓﺈﻥ ﻗﺘﺎﻝ ﺍﳌﻌﺘﺪﻳﻦ ﺍﻟﺼﺎﺋﻠﲔ ﺛﺎﺑﺖ ﺑﺎﻟﺴﻨﺔ ﻭﺍﻹﲨﺎﻉ ،ﻭﻫﺆﻻﺀ ﻣﻌﺘﺪﻭﻥ ﺻﺎﺋﻠﻮﻥ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﰲ ﺃﻧﻔﺴﻬﻢ
ﻭﺃﻣﻮﺍﳍﻢ ﻭﺣﺮﻣﻬﻢ ﻭﺩﻳﻨﻬﻢ (.٣
ﻭﰱ ﺍﳊﻘﻴﻘﺔ ﻻ ﻳﺴﺘﻄﻴﻊ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﳝﺮ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻨﻘﻞ ﻋﻦ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺩﻭﻥ ﺃﻥ ﻳﺴﺘﺨﻠﺺ ﻣﻨﻪ ﺍﻟﺪﺭﺭ ﻓﻴﻤﺎ
ﻳﺘﺼﻞ ﺑﻮﺍﻗﻌﻨﺎ ﺍﳌﻌﺎﺻﺮ ،ﺣﻴﺚ ﻭﺿﻊ ﺍﻟﻄﺎﺋﻔﺔ ﺍﻟﻈﺎﻫﺮﺓ ﺍﻵﻥ ﻣﻊ ﻣﻦ ﻳﻜﻴﺪﻭﻥ ﳍﺎ ﻭﳛﺎﺭﺑﻮﺎ ﺑﻜﻞ ﺍﻟﻮﺳﺎﺋﻞ ﻛﻮﺿﻌﻬﺎ
ﻣﻦ ﻗﺒﻞ ...
:١ﺍﻟﻄﺎﺋﻔﺔ ﺍﻟﻈﺎﻫﺮﺓ ﻣﻦ ﺧﺮﺝ ﻋﻨﻬﺎ ﺇﱃ ﺍﻟﻌﺪﻭ ﺃﺣﻖ ﺑﺎﻟﻘﺘﺎﻝ ﻣﻦ ﺍﻟﻌﺪﻭ ﻷﻧﻪ ﻣﺮﺗﺪ ﻳﻘﺘﻞ ﺑﻜﻞ ﺣﺎﻝ ،ﻭﻻ ﳚﻮﺯ ﻣﻌﻪ
ﺟﺰﻳﺔ ﻭﻻ ﺫﻣﺔ ﻭ ﻳﻘﺘﻞ ﺣﱴ ﺇﻥ ﻛﺎﻥ ﻋﺎﺟﺰﺍ ﻋﻦ ﺍﻟﻘﺘﺎﻝ ،ﲞﻼﻑ ﺍﻟﻜﺎﻓﺮ ﺍﻷﺻﻠﻲ.
:٢ﺃﻥ ﺍﻟﺮﺩﺓ ﻋﻦ ﺃﺻﻞ ﺍﻟﺪﻳﻦ)ﺍﻟﺮﺩﺓ ﺇﱃ ﺍﻟﻜﻔﺮ ﺑﻌﺪ ﺍﻹﺳﻼﻡ(ﺃﻋﻈﻢ ﻣﻦ ﺍﻟﻜﻔﺮ ﺑﺄﺻﻞ ﺍﻟﺪﻳﻦ )ﺃﻱ ﺍﻟﻜﺎﻓﺮ ﺍﻷﺻﻠﻲ(.
:٣ﺃﻥ ﺍﳌﺮﺗﺪ ﻋﻦ ﺍﻟﺸﺮﺍﺋﻊ ﺃﺳﻮﺃ ﺣﺎﻻ ﳑﻦ ﱂ ﻳﺪﺧﻞ ﺑﻌﺪ ﰲ ﺍﻟﺸﺮﺍﺋﻊ .
:٤ﻗﺘﺎﻝ ﺍﳉﻤﻴﻊ ﺍﳌﻜﺮﻩ ﻭﻏﲑ ﺍﳌﻜﺮﻩ ،ﻭﺫﻟﻚ ﻛﺈﻫﻼﻙ ﺍﷲ ﺍﳉﻴﺶ ﻛﻠﻪ ﰒ ﺑﻌﺪ ﺍﻟﺒﻌﺚ ﻳﻌﺎﻣﻞ ﻋﻠﻰ ﻧﻴﺘﻪ .
:٥ﺇﺫﺍ ﻛﺎﻥ ﺍﷲ ﱂ ﳝﻴﺰ ﻭﻫﻮ ﺍﻟﻘﺎﺩﺭ ﻋﻠﻰ ﺍﻟﺘﻤﻴﻴﺰ ،ﻓﻜﻴﻒ ﲟﻦ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﳝﻴﺰ ،ﻭﻫﺬﺍ ﻳﺒﻴﺢ ﻗﺘﺎﻝ ﺍﳉﻴﺶ ﻛﻠﻪ ،
ﻭﺑﻌﺪ ﺍﻟﻘﺪﺭﺓ ﻳﻌﺎﻣﻞ ﻛﻞ ﻓﺮﺩ ﻋﻠﻰ ﺣﺪﻩ .
:٦ﳚﻮﺯ ﻗﺘﻞ ﺍﻟﺘﺮﺱ ﺍﳌﺴﻠﻤﲔ ﰲ ﺍﻟﻘﺘﺎﻝ ،ﻭﻗﺘﻠﻪ ﻟﻴﺲ ﺃﻋﻈﻢ ﻓﺴﺎﺩﺍ ﻣﻦ ﻗﺘﻞ ﻣﻦ ﻳﻘﺘﻞ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ﺍﺎﻫﺪﻳﻦ ) ﻭﻫﺬﺍ
ﻳﺮﺩ ﻋﻠﻰ ﻣﻦ ﻳﻘﻮﻝ ﺇﻢ ﻳﻘﺘﻠﻮﻥ ﺍﳌﺪﻧﻴﲔ ﺍﳌﺴﻠﻤﲔ (.
:٧ﺇﺫﺍ ﻛﺎﻥ ﳚﻮﺯ ﻟﻠﻤﻜﺮﻩ ﻋﻠﻰ ﺍﻟﻘﺘﺎﻝ ﰲ ﺍﻟﻔﺘﻨﺔ ﺃﻥ ﻻ ﻳﻘﺎﺗﻞ ،ﻭﺇﻥ ﻗﺘﻞ ﻓﻜﻴﻒ ﺑﺎﳌﻜﺮﻩ ﻋﻠﻰ ﻗﺘﺎﻝ ﺍﳌﺴﻠﻤﲔ ﻣﻊ
ﺍﳋﺎﺭﺟﺔ ﻋﻦ ﺷﺮﺍﺋﻊ ﺍﻹﺳﻼﻡ .
: ٨ﺍﻟﺮﺟﻞ ﻳﻔﻌﻞ ﺑﻨﻔﺴﻪ ﻣﺎ ﻳﻌﺘﻘﺪ ﺃﻧﻪ ﻳﻘﺘﻞ ﺑﻪ ﻷﺟﻞ ﻣﺼﻠﺤﺔ ﺍﳉﻬﺎﺩ ،ﻣﻊ ﺃﻥ ﻗﺘﻠﻪ ﻟﻨﻔﺴﻪ ﺃﻋﻈﻢ ﻣﻦ ﻗﺘﻠﻪ ﻟﻐﲑﻩ )
ﻭﻫﺬﺍ ﻳﺒﲔ ﻣﺸﺮﻭﻋﻴﺔ ﺍﻟﻌﻤﻠﻴﺎﺕ ﺍﻻﺳﺘﺸﻬﺎﺩﻳﺔ ،ﻭﺇﻥ ﺗﺴﺒﺒﺖ ﰲ ﻗﺘﻞ ﺁﺧﺮﻳﻦ ﻣﻦ ﺍﳌﺴﻠﻤﲔ (.
ﻭﻳﻘﻮﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ) :ﻭﻛﺎﻥ ﻫﺪﻳﺔ ﻭﺳﻨﺘﻪ ﺇﺫﺍ ﺻﺎﱀ ﻗﻮﻣﺎ ﻭﻋﺎﻫﺪﻫﻢ ﻓﺎﻧﻀﺎﻑ ﺇﻟﻴﻬﻢ ﻋﺪﻭ ﻟﻪ ﺳﻮﺍﻫﻢ ﻓﺪﺧﻠﻮﺍ ﻣﻌﻬﻢ
ﰲ ﻋﻘﺪﻫﻢ ،ﻭﺍﻧﻀﺎﻑ ﺇﻟﻴﻪ ﻗﻮﻡ ﺁﺧﺮﻭﻥ ﻓﺪﺧﻠﻮﺍ ﻣﻌﻪ ﰲ ﻋﻘﺪﻩ ﺻﺎﺭ ﺣﻜﻢ ﻣﻦ ﺣﺎﺭﺏ ﻣﻦ ﺩﺧﻞ ﻣﻌﻪ ﰲ ﻋﻘﺪﻩ ﻣﻦ
ﺍﻟﻜﻔﺎﺭ ﺣﻜﻢ ﻣﻦ ﺣﺎﺭﺑﻪ ،ﻭﺬﺍ ﺍﻟﺴﺒﺐ ﻏﺰﺍ ﺃﻫﻞ ﻣﻜﺔ ﻓﺈﻧﻪ ﳌﺎ ﺻﺎﳊﻬﻢ ﻋﻠﻰ ﻭﺿﻊ ﺍﳊﺮﺏ ﺑﻴﻨﻬﻢ ﻭﺑﻴﻨﻪ ﻋﺸﺮ ﺳﻨﲔ
،ﺗﻮﺍﺛﺒﺖ ﺑﻨﻮ ﺑﻜﺮ ﺑﻦ ﻭﺍﺋﻞ ﻓﺪﺧﻠﺖ ﰲ ﻋﻬﺪ ﻗﺮﻳﺶ ﻭﻋﻘﺪﻫﺎ ،ﻭﺗﻮﺍﺛﺒﺖ ﺧﺰﺍﻋﺔ ﻓﺪﺧﻠﺖ ﰲ ﻋﻬﺪ ﺭﺳﻮﻝ ﺍﷲ
ﻭﻋﻘﺪﻩ ،ﰒ ﻋﺪﺕ ﺑﻨﻮ ﺑﻜﺮ ﻋﻠﻰ ﺧﺰﺍﻋﺔ ﻓﺒﻴﺘﺘﻬﻢ ﻭﻗﺘﻠﺖ ﻣﻨﻬﻢ ،ﻭﺃﻋﺎﻧﺘﻬﻢ ﻗﺮﻳﺶ ﰲ ﺍﻟﺒﺎﻃﻦ ﺑﺎﻟﺴﻼﺡ ،ﻓﻌﺪ ﺭﺳﻮﻝ
ﺍﷲ ﻗﺮﻳﺸﺎ ﻧﺎﻗﻀﲔ ﻟﻠﻌﻬﺪ ﺑﺬﻟﻚ ،ﻭﺍﺳﺘﺠﺎﺯ ﻏﺰﻭ ﺑﲏ ﺑﻜﺮ ﺑﻦ ﻭﺍﺋﻞ ﻟﺘﻌﺪﻳﻬﻢ ﻋﻠﻰ ﺣﻠﻔﺎﺋﻪ( .
ﻭﺬﺍ ﺃﻓﱴ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺑﻐﺰﻭ ﻧﺼﺎﺭﻯ ﺍﳌﺸﺮﻕ ،ﳌﺎ ﺃﻋﺎﻧﻮﺍ ﻋﺪﻭ ﺍﳌﺴﻠﻤﲔ ﻋﻠﻰ ﻗﺘﺎﳍﻢ ﻓﺄﻣﺪﻭﻫﻢ ﺑﺎﳌﺎﻝ
ﻭﺍﻟﺴﻼﺡ ،ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﱂ ﻳﻐﺰﻭﻧﺎ ﻭﱂ ﳛﺎﺭﺑﻮﻧﺎ ،ﻭﺭﺁﻫﻢ ﺑﺬﻟﻚ ﻧﺎﻗﻀﲔ ﻟﻠﻌﻬﺪ ﻛﻤﺎ ﻧﻘﻀﺖ ﻗﺮﻳﺶ ﻋﻬﺪ ﺍﻟﻨﱯ
ﺑﺈﻋﺎﻧﺘﻬﻢ ﺑﲏ ﺑﻜﺮ ﺑﻦ ﻭﺍﺋﻞ ﻋﻠﻰ ﺣﺮﺏ ﺣﻠﻔﺎﺋﻪ".٤
ﻭﻓﻴﻬﺎ ﺃﻥ ﺃﻫﻞ ﺍﻟﻌﻬﺪ ﺇﺫﺍ ﺣﺎﺭﺑﻮﺍ ﻣﻦ ﻫﻢ ﰲ ﺫﻣﺔ ﺍﻹﻣﺎﻡ ﻭﺟﻮﺍﺭﻩ ﻭﻋﻬﺪﻩ ،ﺻﺎﺭﻭﺍ ﺣﺮﺑﺎ ﻟﻪ ﺑﺬﻟﻚ ،ﻭﱂ ﻳﺒﻖ ﺑﻴﻨﻬﻢ
ﻭﺑﻴﻨﻪ ﻋﻬﺪ ،ﻓﻠﻪ ﺃﻥ ﻳﺒﻴﺘﻬﻢ ﰲ ﺩﻳﺎﺭﻫﻢ ،ﻭﻻ ﳛﺘﺎﺝ ﺃﻥ ﻳﻌﻠﻤﻬﻢ ﻋﻠﻰ ﺳﻮﺍﺀ ،ﻭﺇﳕﺎ ﻳﻜﻮﻥ ﺍﻹﻋﻼﻡ ﺇﺫﺍ ﺧﺎﻑ ﻣﻨﻬﻢ
ﺍﳋﻴﺎﻧﺔ ،ﻓﺈﺫﺍ ﲢﻘﻘﻬﺎ ﺻﺎﺭﻭﺍ ﻧﺎﺑﺬﻳﻦ ﻟﻌﻬﺪﻩ٠
ﻭﻓﻴﻬﺎ ﺍﻧﺘﻘﺎﺽ ﻋﻬﺪ ﲨﻴﻌﻬﻢ ﺑﺬﻟﻚ ﺭﺩﺍﺋﻬﻢ ﻭﻣﺒﺎﺷﺮﻳﻬﻤﺎ ﺇﺫﺍ ﺭﺿﻮﺍ ﺑﺬﻟﻚ ﻭﺃﻗﺮﻭﺍ ﻋﻠﻴﻪ ﻭﱂ ﻳﻨﻜﺮﻭﻩ ،ﻓﺈﻥ ﺍﻟﺬﻳﻦ
ﺃﻋﺎﻧﻮﺍ ﺑﲏ ﺑﻜﺮ ﻣﻦ ﻗﺮﻳﺶ -ﺑﻌﻀﻬﻢ -ﻓﻠﻢ ﻳﻘﺎﺗﻠﻮﺍ ﻛﻠﻬﻢ ﻣﻌﻬﻢ ،ﻭﻣﻊ ﻫﺬﺍ ﻓﻐﺰﺍﻫﻢ ﺭﺳﻮﻝ ﺍﷲ ﻛﻠﻬﻢ ،ﻭﻫﺬﺍ
ﻛﻤﺎ ﺃﻢ ﺩﺧﻠﻮﺍ ﰲ ﻋﻘﺪ ﺍﻟﺼﻠﺢ ﺗﺒﻌﺎ ﻭﱂ ﻳﻨﻔﺮﺩ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﺑﺼﻠﺢ ﺇﺫ ﻗﺪ ﺭﺿﻮﺍ ﺑﻪ ﻭﺃﻗﺮﻭﺍ ﻋﻠﻴﻪ ،ﻓﻜﺬﻟﻚ
ﺣﻜﻢ ﻧﻘﻀﻬﻢ ﻟﻠﻌﻬﺪ ،ﻫﺬﺍ ﻫﺪﻱ ﺭﺳﻮﻝ ﺍﷲ ﺍﻟﺬﻱ ﻻ ﺷﻚ ﻓﻴﻪ ﻛﻤﺎ ﺗﺮﻯ".٥
ﻭﺍﻧﻈﺮ ﻟﻠﺘﻌﻠﻴﻞ ﺍﻟﻘﻴﻢ ﻣﻦ ﺍﺑﻦ ﺍﻟﻘﻴﻢ –ﺭﲪﻪ ﺍﷲ -ﺣﻴﺚ ﺑﲔ ﺃﻥ ﺍﻟﻌﻬﺪ ﺃﻭ ﺍﻟﺼﻠﺢ ﻣﻊ ﺯﻋﻴﻢ ﺍﻟﻘﻮﻡ ،ﻫﻮ ﻋﻬﺪ ﻟﻜﻞ ﻓﺮﺩ
ﻣﻦ ﺍﻟﻘﻮﻡ ،ﻭﻻ ﻳﻨﻔﺮﺩ ﻛﻞ ﻣﻨﻬﻢ ﺑﻌﻘﺪ ﻣﻨﻔﺮﺩ ،ﻭﻳﺼﲑ ﻛﻞ ﻓﺮﺩ ﻣﻦ ﺍﻟﻘﻮﻡ ﺁﻣﻨﺎﹰ ﺑﻌﻘﺪ ﺯﻋﻴﻤﻬﻢ ،ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﻧﻘﺾ
ﺯﻋﻴﻤﻬﻢ ﺍﻟﻌﻬﺪ ﺻﺎﺭ ﻛﻞ ﻣﻨﻬﻢ ﻧﺎﻗﻀﺎﹰ ،ﻭﻻ ﳛﺘﺎﺝ ﻟﻨﻘﺾ ﻣﺴﺘﻘﻞ.
ﻭﺍﻧﻈﺮ ﻟﻘﻮﻟﻪ" :ﻓﻠﻪ ﺃﻥ ﻳﺒﻴﺘﻬﻢ ﰲ ﺩﻳﺎﺭﻫﻢ ﻭﻻ ﳛﺘﺎﺝ ﺃﻥ ﻳﻌﻠﻤﻬﻢ ﻋﻠﻰ ﺳﻮﺍﺀ ،ﻭﺇﳕﺎ ﻳﻜﻮﻥ ﺍﻹﻋﻼﻡ ﺇﺫﺍ ﺧﺎﻑ ﻣﻨﻬﻢ
ﺍﳋﻴﺎﻧﺔ" .ﺃﻱ ﺃﻥ ﺍﳌﺴﻠﻤﲔ ﺇﺫﺍ ﺍﻋﺘﺪﻯ ﻋﻠﻴﻬﻢ ﺻﺎﺣﺐ ﺍﻟﻌﻬﺪ ،ﻭﻧﻜﺚ ﻋﻬﺪﻩ ،ﻓﻠﻬﻢ ﺃﻥ ﻳﻔﺎﺟﺌﻮﻩ ﺑﺎﳊﺮﺏ ﺩﻭﻥ ﺇﻋﻼﻡ،
ﻷﻥ ﺍﻟﻨﻜﺚ ﻛﺎﻥ ﻣﻨﻪ ﺑﺪﺍﻳﺔ ،ﻭﺇﳕﺎ ﻳﻌﻠﻤﻮﻩ ﺑﻨﺒﺬ ﺍﻟﻌﻬﺪ ﺇﺫﺍ ﺧﺎﻓﻮﺍ ﻣﻨﻪ ﺍﳋﻴﺎﻧﺔ .
ﻭﻫﺬﺍ ﳑﺎ ﻳﺒﲔ ﻟﻨﺎ ﺃﻥ ﻗﺘﺎﻝ ﺍﻟﺼﻠﻴﺒﻴﲔ ﻭﺍﻟﺼﻬﺎﻳﻨﺔ ﰲ ﻋﻘﺮ ﺩﺍﺭﻫﻢ ﳍﻮ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﺸﺮﻋﻴﺔ ﰲ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻟﻜﻔﺎﺭ ﻋﻨﺪ
ﻧﺒﺬ ﺍﻟﻌﻬﻮﺩ ،ﻓﻜﻴﻒ ﲟﻦ ﻻ ﻋﻬﺪ ﳍﻢ ﻭﳛﺘﻠﻮﻥ ﲨﻴﻊ ﺩﻳﺎﺭﻧﺎ ﻣﻊ ﺍﺳﺘﻤﺮﺍﺭ ﺍﻟﺼﻴﺎﻝ ﻋﻠﻰ ﺃﻣﺘﻨﺎ ﻭﺣﺮﺎ ﺑﻜﻞ ﺍﻟﻮﺳﺎﺋﻞ
،ﺃﻓﻼ ﳚﻮﺯ ﻣﻊ ﻫﺆﻻﺀ ﻛﻞ ﺍﻟﻄﺮﻕ ﻭﺍﻟﻮﺳﺎﺋﻞ ﻭﺍﳌﻜﺮ ﻭﺍﳋﺪﺍﻉ ﻟﺼﺪﻫﻢ ﻋﻦ ﺩﻳﺎﺭﻧﺎ ﻭﺗﺒﻴﻴﺘﻬﻢ ﰲ ﺩﻳﺎﺭﻫﻢ ﻭﻗﺘﻞ ﺭﺟﺎﳍﻢ
ﻭﻧﺴﺎﺋﻬﻢ ﻭﺃﻃﻔﺎﳍﻢ ،ﻭﻫﻨﺎ ﻻ ﻧﻘﻮﻝ ﻃﻔﻞ ﺃﻭ ﺍﻣﺮﺃﺓ ﻷﻢ ﻣﻨﻬﻢ ﰲ ﻫﺬﺍ ﺍﻟﺸﺄﻥ ﻟﺼﻌﻮﺑﺔ ﺍﻟﺘﻤﻴﻴﺰ ،ﻓﻀﻼ ﻋﻦ ﺟﻮﺍﺯ
ﻗﺘﻞ ﻣﻦ ﻫﻮ ﻗﺎﺩﺭ ﻋﻠﻰ ﲪﻞ ﺍﻟﺴﻼﺡ ﳌﻌﺎﻣﻠﺘﻪ ﻣﻌﺎﻣﻠﺔ ﺍﶈﺎﺭﺏ ﻃﺎﳌﺎ ﺃﻧﻪ ﻗﺎﺩﺭ ﻋﻠﻰ ﲪﻞ ﺍﻟﺴﻼﺡ ،ﻭﺇﻥ ﱂ ﻳﻘﺎﺗﻞ ،ﻛﻤﺎ
ﰲ ﻣﻴﺪﺍﻥ ﺍﳊﺮﺏ ﻳﻘﺎﺗﻞ ﺍﳉﻤﻴﻊ ﺍﳌﻜﺮﻩ ﻭﻏﲑﻩ ﻟﺼﻌﻮﺑﺔ ﺍﻟﺘﻤﻴﻴﺰ ،ﻛﺬﻟﻚ ﻳﻘﺼﺪ ﺍﻟﻜﻞ ﰲ ﺩﺍﺭ ﺍﻟﻜﻔﺮ ،ﻋﻨﺪ ﺗﺒﻴﻴﺖ
ﺍﻟﻌﺪﻭ ﰲ ﺩﺍﺭﻩ ﻟﺼﻌﻮﺑﺔ ﺍﻟﺘﻤﻴﻴﺰ.
ﻳﻘﻮﻝ ﺍﻟﻜﺎﺳﺎﱏ ]:ﻭﺍﻷﺻﻞ ﺃﻥ ﻛﻞ ﻣﻦ ﻛﺎﻥ ﻣﻦ ﺃﻫﻞ ﺍﻟﻘﺘﺎﻝ ﳛﻞ ﻗﺘﻠﻪ ﺳﻮﺍﺀ ﻗﺎﺗﻞ ﺃﻡ ﱂ ﻳﻘﺎﺗﻞ ﻭﻛﻞ ﻣﻦ ﱂ ﻳﻜﻦ ﻣﻦ
ﺃﻫﻞ ﺍﻟﻘﺘﺎﻝ ﻻ ﳛﻞ ﻗﺘﻠﻪ ﺇﻻ ﺇﺫﺍ ﻗﺎﺗﻞ ﺣﻘﻴﻘﺔ ﺃﻭ ﻣﻌﲎ ﺑﺎﻟﺮﺃﻱ ﻭﺍﻟﻄﺎﻋﺔ ﻭﺍﻟﺘﺤﺮﻳﺾ ﻭﺃﺷﺒﺎﻩ ﺫﻟﻚ ﻓﻴﻘﺘﻞ ﺍﻟﻘﺴﻴﺲ
ﻭﺍﻟﺴﻴﺎﺡ ﺍﻟﺬﻱ ﳜﺎﻟﻂ ﺍﻟﻨﺎﺱ ﻭﺍﻟﺬﻱ ﳚﻦ ﻭﻳﻔﻴﻖ ﻭﺍﻷﺻﻢ ﻭﺍﻷﺧﺮﺱ ﻭﺃﻗﻄﻊ ﺍﻟﻴﺪ ﺍﻟﻴﺴﺮﻯ ﻭﺃﻗﻄﻊ ﺃﺣﺪ ﺍﻟﺮﺟﻠﲔ ﻭﺇﻥ
ﱂ ﻳﻘﺎﺗﻠﻮﺍ ﻷﻢ ﻣﻦ ﺃﻫﻞ ﺍﻟﻘﺘﺎﻝ[.٦
ﻳﻘﻮﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺸﻬﻴﺪ ﺍﺎﻫﺪ ﺃﺑﻮ ﻣﺼﻌﺐ ﺍﻟﺰﺭﻗﺎﻭﻱ ] :ﰒ ﻫﻨﺎﻟﻚ ﻣﻦ ﻳﻘﻮﻝ ﻟﻚ :ﺃﻥ ﺑﻌﺾ ﺍﻟﺮﻭﺍﻓﺾ ﺃﺑﺮﻳﺎﺀ ،ﻭ
ﻫﺬﺍ ﻏﲑ ﺻﺤﻴﺢ -ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﺸﺮﻋﻴﺔ -ﻷﻥ ﻫﺆﻻﺀ ﺍﻟﺮﻭﺍﻓﺾ ﻫﻢ ﻃﻮﺍﺋﻒ ﳑﺘﻨﻌﺔ ﺑﺸﻮﻛﺔ ،ﻭﻛﻠﻤﺎ ﻗﺎﻡ ﺍﻹﺧﻮﺓ
ﺑﺘﺼﻔﻴﺔ ﻋﺪﺩ ﻣﻦ ﻓﻴﻠﻖ ﻏﺪﺭ ﻭﺍﳉﻴﺶ ﺍﻟﺮﺍﻓﻀﻲ ﺍﳌﺪﻋﻮﻡ ﺭﲰﻴﺎ ،ﻳﺄﰐ ﺍﻟﺴﻴﺴﺘﺎﱐ -ﻣﺒﺎﺷﺮﺓ -ﻭ ﻳﺮﺳﻞ ﻟﻨﺎ ﻣﻦ ﻣﻨﺎﻃﻖ
ﺍﻟﺮﺍﻓﻀﺔ ﻣﺘﻄﻮﻋﲔ ﺟﺪﺩﺍﹰ ﻭﻫﻜﺬﺍ.
ﻓﻬﺬﺍ ﺍﳊﺮﺱ ﺍﻟﻮﺛﲏ ،ﻭﻫﺬﻩ ﺍﻟﺸﺮﻃﺔ ﺍﻟﺬﻳﻦ ﺗﺮﻭﻢ ،ﻭﻟﻮﺍﺀ ﺍﻟﺬﺋﺐ ﻭﺍﻷﻟﻮﻳﺔ ﺍﻷﺧﺮﻯ ﻛﻠﻬﺎ ﺭﺍﻓﻀﻴﺔ ،ﻭﻫﺆﻻﺀ ﻣﺎﺩﺓ
ﺍﳊﻜﻮﻣﺔ ﻭﻣﻘﻮﻣﺎﺕ ﻫﺬﺍ ﺍﻟﻨﻈﺎﻡ ﺍﳋﺒﻴﺚ ،ﻓﻬﻲ ﺣﻜﻮﻣﺔ ﺭﺍﻓﻀﻴﺔ ﲝﺘﺔ ،ﻭﺃﻋﻈﻢ ﺍﻟﺸﻮﺍﻫﺪ ﻋﻠﻰ ﺣﻘﺪﻫﻢ ﺍﻟﺮﺍﻓﻀﻲ ﺃﻢ
ﻋﻨﺪﻣﺎ ﺩﺧﻠﻮﺍ ﺍﻟﻔﻠﻮﺟﺔ ،ﻓﻌﻠﻮﺍ ﺑﺄﻫﻞ ﺍﻟﺴـﻨﺔ ﺍﻷﻓﺎﻋﻴﻞ ،ﺍﻧﺘﺒﻪ ﺇﱃ ﺃﻥ ﺍﻟﺸﻴﻌﺔ ﺍﻟﻴﻮﻡ ﻛﻠﻬﻢ ﺭﻭﺍﻓﺾ ،ﺑﻞ ﺣﱴ
ﺍﳌﺬﻫﺐ ﺍﻟﺰﻳﺪﻱ ﺩﺭﺱ ﻭﺍﻧﻘﺮﺽ ،ﻭﰲ ﺍﻟﻴﻤﻦ ﺃﺻﺒﺤﻮﺍ ﺭﻭﺍﻓﺾ ﺍﺛﲏ ﻋﺸﺮﻳﺔ.
ﺃﻣﺎ ﺇﺫﺍ ﺃﺗﻴﺘﲏ ﺑﺄﻧﺎﺱ ﻻ ﻳﺴﺒﻮﻥ ﺃﺑﺎ ﺑﻜﺮ ﻭﻋﻤﺮ ﻭﻻ ﻳﺘﻬﻤﻮﻥ ﻋﺎﺋﺸﺔ ﺑﺎﻟﺰﱏ ،ﻓﺈﻥ ﺍﳊﻜﻢ ﻋﻠﻴﻬﻢ ﺳﻴﻜﻮﻥ ﳐﺘﻠﻔﺎ ،ﻟﻜﻦ
ﺣﱴ ﻫﺬﺍ ﻻ ﻳﻌﻔﻴﻬﻢ ﻣﻦ ﺍﻟﺮﺩ ﻋﻠﻰ ﺗﻌﺪﻳﻬﻢ ﻷﻥ ﺍﻟﻄﺎﺋﻔﺔ ﺍﳌﻤﺘﻨﻌﺔ ﺑﺸﻮﻛﺔ ﺗﻘﺎﺗﻞ ،ﻭﻟﻮ ﻛﺎﻧﺖ ﺫﺍ ﺑﺪﻋﺔ ﻟﻴﺴﺖ ﺑﻨﺎﻗﻀﺔ
ﻟﻺﳝﺎﻥ[.
ﻳﻘﻮﻝ ﺍﻟﺸﻴﺦ ﻧﺎﺻﺮ ﺍﻟﻔﻬﺪ ]:ﻓﺈﺫﺍ ﻋﻠﻤﺖ ﻫﺬﺍ؛ ﺗﺒﲔ ﻟﻚ ﺃﻢ ٧ﻛﺸﺨﺼﻴﺔ ﺍﻋﺘﺒﺎﺭﻳﺔ ﺃﺷﺒﻬﺖ ﻣﻦ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﻛﻌﺐ
ﺑﻦ ﺍﻷﺷﺮﻑ ،ﺍﻟﺬﻱ ﺣﺚ ﺍﻟﺮﺳﻮﻝ ﻋﻠﻰ ﻗﺘﻠﻪ ،ﻭﺍﺣﺘﺎﻝ ﻋﻠﻴﻪ ﳏﻤﺪ ﺑﻦ ﻣﺴﻠﻤﺔ ،ﻭﺃﻇﻬﺮ ﻟﻪ ﺍﻷﻣﺎﻥ ،ﰒ ﻗﺘﻠﻪ ،ﻷﻧﻪ
ﺁﺫﻯ ﺍﷲ ﻭﺭﺳﻮﻟﻪ .ﻓﻜﺎﻥ ﺃﻋﻈﻢ ﻣﻦ ﻛﻮﻧﻪ ﳏﺎﺭﺑﺎﹰ ﻓﻘﻂ ،ﻓﻠﻢ ﻳﻜﻦ ﺍﻻﺣﺘﻴﺎﻝ ﻋﻠﻴﻪ ﻟﻜﻮﻧﻪ ﳏﺎﺭﺑﺎ ﻓﻘﻂ ،ﺑﻞ ﻷﻧﻪ ﲨﻊ ﻣﻊ
ﺫﻟﻚ ﺍﻷﺫﻯ ﺍﻟﻌﻈﻴﻢ ﷲ ﻭﻟﺮﺳﻮﻟﻪ.
ﻭﻫﺬﺍ ﻫﻮ ﺣﺎﻝ ﺍﻷﻣﺮﻳﻜﺎﻥ ﰲ ﻫﺬﺍ ﺍﻟﺰﻣﻦ ،ﻓﻠﻴﺴﻮﺍ ﳏﺎﺭﺑﲔ ﻓﻘﻂ ،ﺑﻞ ﻫﻢ ﺃﺋﻤﺔ ﺍﻟﻜﻔﺮ ﰲ ﻫﺬﺍ ﺍﻟﺰﻣﻦ ،ﻭﳑﻦ ﻋﻈﻢ
ﺇﻳﺬﺍﺅﻫﻢ ﷲ ﻭﻟﺮﺳﻮﻟﻪ ﻭﻟﻠﻤﺴﻠﻤﲔ"
ﻭﰱ ﺍﳊﻘﻴﻘﺔ ﺃﻧﺎ ﺍﻷﻣﺮ ﻻ ﻳﻘﺘﺼﺮ ﻋﻠﻰ ﺍﻷﻣﺮﻳﻜﺎﻥ ﻓﻘﻂ ﺑﻞ ﳝﺘﺪ ﻟﻴﺸﻤﻞ ﺍﻟﻐﺮﺏ ﺍﻟﺼﻠﻴﱯ ﻻﺟﺘﻤﺎﻋﻬﻢ ﻋﻠﻰ ﺃﺫﻯ ﺍﷲ
ﻭﺭﺳﻮﻟﻪ ﻛﻤﺎ ﺃﻢ ﻟﻴﺴﻮﺍ ﲟﻌﺎﻫﺪﻳﻦ ﻷﻧﻪ ﻻ ﻋﻬﺪ ﻣﻌﻬﻢ ﻗﻂ ،ﺑﻞ ﻫﻢ ﳏﺎﺭﺑﲔ ﳏﺘﻠﲔ ﻟﺪﻳﺎﺭ ﺍﻹﺳﻼﻡ ﻓﻀﻼ ﺃﻢ
ﻳﺴﺎﻋﺪﻭﻥ ﻛﻞ ﻣﻦ ﻳﻌﺘﺪﻱ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ﻭﺍﳌﺴﻠﻤﲔ ﻭﺩﻳﺎﺭ ﺍﻹﺳﻼﻡ ،ﻭﺣﺮﻢ ﻭﺣﺮﺍﻢ ﻟﻺﺳﻼﻡ ﻭﺍﳌﺴﻠﻤﲔ ﻻ ﻳﻘﻒ
ﻋﻨﺪ ﺣﺪ ،ﻓﻠﻴﺲ ﺑﻴﻨﻨﺎ ﻭﺑﻴﻨﻬﻢ ﺃﻣﺎﻥ ﺃﻭ ﻏﲑﻩ ،ﻓﺄﻳﻦ ﺩﺍﺭ ﺍﻹﺳﻼﻡ ﺍﻟﱵ ﳏﻠﻬﺎ ﺍﻷﻣﻦ ﻭﺍﻷﻣﺎﻥ ﻭﺍﻟﻌﻬﺪ ﻭﺍﳉﺰﻳﺔ ؟ ﺃﻳﻦ
ﻫﻲ ٠٠ﻻ ﻭﺟﻮﺩ ﳍﺎ ،ﻓﻼ ﳝﻜﻦ ﺃﻥ ﻧﺮﺑﻂ ﺃﺣﻜﺎﻣﺎ ﻣﻨﻮﻃﺔ ﺑﻮﺍﻗﻊ ﻏﲑ ﺍﻟﻮﺍﻗﻊ ﺍﻟﺬﻱ ﻧﻌﻴﺶ ﻓﻴﻪ ،ﻭﺃﻱ ﺃﻣﻦ ﻭﺃﻣﺎﻥ ﻣﻦ
ﺍﳌﻤﻜﻦ ﺃﻥ ﳝﻨﺤﻪ ﻟﻨﺎ ﻣﻦ ﳛﺘﻞ ﺃﺭﺿﻨﺎ ﻭﳛﺎﺭﺏ ﺩﻳﻨﻨﺎ ﻭﻳﻐﺘﺼﺐ ﺃﻋﺮﺍﺿﻨﺎ ،ﻓﺄﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻳﺘﺤﺪﺛﻮﻥ ﻋﻦ ﺍﻟﺘﺄﺷﲑﺓ ﻋﻠﻰ
ﺃﺎ ﺃﻣﺎﻥ ﺃﻭﻟﺌﻚ ﱂ ﻳﻌﺮﻓﻮﺍ ﻭﺍﻗﻌﺎ ﻓﻜﻴﻒ ﻳﱰﻟﻮﻥ ﻋﻠﻴﻪ ﺃﺣﻜﺎﻣﺎ ﺷﺮﻋﻴﺔ ،ﺇﻥ ﺍﻟﻐﻔﻠﺔ ﻋﻦ ﺍﻟﻮﺍﻗﻊ ﻫﻲ ﺍﻟﱵ ﺗﺴﻮﻍ ﻟﻠﺒﻌﺾ
ﺃﻥ ﻳﻄﻠﻖ ﺃﺣﻜﺎﻣﺎ ﰲ ﻫﺬﺍ ﺍﻟﺘﻴﻪ ﺍﻟﺬﻱ ﱂ ﺗﺘﺒﲔ ﻟﻪ ﺣﻘﻴﻘﺘﻪ ﻭﺍﻷﻭﱃ ﺑﻪ ﺍﻟﺼﻤﺖ ﻓﻴﻤﺎ ﻻ ﻳﻌﺮﻑ
ﻭﻣﻦ ﻫﻨﺎ ﻓﺎﻥ ﺟﻬﺎﺩ ﺍﻷﻣﺮﻳﻜﺎﻥ ﺑﻜﻞ ﺍﻟﻄﺮﻕ ﻭﺍﻟﻮﺳﺎﺋﻞ ﻫﻮ ﺍﻟﻔﺮﺽ ﺍﻟﻼﺯﻡ ﺍﳌﺘﺤﺘﻢ ﻋﻠﻰ ﻛﻞ ﻣﺴﻠﻢ ﰲ ﻛﻞ ﻣﻜﺎﻥ
ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﳓﻘﻖ ﻓﻴﻬﻢ ﺍﻟﻨﻜﺎﻳﺔ ،ﳑﺎ ﻳﺴﺎﻋﺪ ﰲ ﺩﻓﻊ ﺃﺫﺍﻫﻢ ﻋﻦ ﺍﻹﺳﻼﻡ ﻭﺍﳌﺴﻠﻤﲔ ،ﻭﳑﺎ ﻳﺴﺎﻫﻢ ﰲ ﲢﺮﻳﺮ ﺃﺭﺽ
ﺍﻹﺳﻼﻡ ﻣﻨﻬﻢ ،ﻭﻣﻦ ﻋﻤﻼﺋﻬﻢ ﺍﻟﺬﻳﻦ ﳛﻜﻤﻮﻥ ﺑﺎﲰﻬﻢ ،ﻓﻜﻠﻬﻢ ﺻﻴﺎﻝ ﻋﻠﻰ ﺍﻷﻣﺔ ﻳﻨﺒﻐﻲ ﺩﻓﻌﻪ ،ﻭﻣﻦ ﰒ ﳚﺐ
ﺗﻠﻤﺲ ﻛﻞ ﺍﻟﺴﺒﻞ ﰲ ﺣﺮﻢ ،ﻓﺎﳊﺮﺏ ﺧﺪﻋﺔ [.
ﻭﻣﺎ ﺫﻛﺮﻩ ﺍﻟﺸﻴﺦ ﻳﺆﻛﺪ ﺫﻟﻚ ﺍﻟﻮﺟﻮﺏ ،ﺣﻴﺚ ﺃﺎ ﺗﺒﺎﻟﻎ ﰲ ﺇﻫﺎﻧﺔ ﻣﻘﺪﺳﺎﺕ ﺍﻹﺳﻼﻡ ،ﻭﺍﻟﺬﻱ ﺃﳉﺄ ﺍﻟﺸﻴﺦ ﺍﻟﻔﺎﺿﻞ
،ﺇﱃ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺃﻥ ﺍﻟﺒﻌﺾ ﻗﺎﻝ ﺃﻥ ﺍﻟﺘﺄﺷﲑﺓ ﺍﻟﱵ ﻧﺪﺧﻞ ﺎ ﺑﻼﺩﻫﻢ ﺃﻣﺎﻥ ﳝﻨﻊ ﻣﻦ ﺍﳍﺠﻮﻡ ﻋﻠﻴﻬﻢ ﻭﺃﻥ ﻫﺬﺍ ﻏﺪﺭ ،
ﻭﻣﻦ ﺍﻟﻌﺠﻴﺐ ﺃﻥ ﺃﺭﺽ ﺍﻹﺳﻼﻡ ﻛﻠﻬﺎ ﲢﺖ ﺃﻳﺪﻳﻬﻢ ﻣﺒﺎﺣﺔ ﳍﻢ ﻳﻔﻌﻠﻮﻥ ﺎ ﻣﺎ ﻳﺮﻳﺪﻭﻥ ،ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺃﻥ ﻗﻮﺍﻧﲔ
ﺍﳊﺮﺏ ﻭﺍﻟﺴﻠﻢ ﻗﺪ ﺗﺒﺪﻟﺖ ﲤﺎﻣﺎ ﻓﺄﺻﺒﺢ ﺍﻟﺴﻠﻢ ﺣﺮﺑﺎ ﻭﺍﳊﺮﺏ ﺣﺮﺑﺎ ،ﻛﻤﺎ ﺃﻥ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﱴ ﻛﺎﻧﺖ ﲢﻜﻢ ﺍﳊﺮﺏ
ﻗﺒﻞ ﺫﻟﻚ ﺗﺒﺪﻟﺖ ﲤﺎﻣﺎ ﻓﻠﻢ ﻳﻌﺪ ﻇﻞ ﻟﺘﻠﻚ ﺍﻟﻘﻮﺍﻋﺪ ﰲ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﳌﺴﻠﻤﲔ ،ﻓﻼ ﻳﻌﺎﻣﻞ ﺍﳌﺴﻠﻤﻮﻥ ﻛﺄﺳﺮﻯ ﺣﺮﺏ
،ﻓﻘﺪ ﺃﻋﻄﺖ ﺃﻣﺮﻳﻜﺎ ﻟﻨﻔﺴﻬﺎ ﺍﳊﻖ ﰲ ﺃﻥ ﺗﻌﺘﻘﻞ ﻣﻦ ﺗﺸﺎﺀ ﻭﺗﻌﺬﺏ ﻣﻦ ﺗﺸﺎﺀ ﻭﺗﻘﺘﻞ ﻣﻦ ﺗﺸﺎﺀ ﰲ ﺃﻱ ﻣﻜﺎﻥ ﰲ ﺍﻟﻌﺎﱂ
/ ٧ﺃﻱ ﺍﻷﻣﺮﻳﻜﺎﻥ.
ﻻ ﺗﻌﺘﺮﻑ ﲝﺪﻭﺩ ﻭﻻ ﺳﻴﺎﺩﺓ ﺩﻭﻝ ،ﻭﻻ ﺃﻱ ﺷﻲﺀ ﰲ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻷﺧﻮﺓ ﻻ ﻗﺎﻧﻮﻥ ﻭﻻ ﺃﻱ ﺷﻲﺀ ،ﻭﱂ ﻳﻌﺪ ﺍﳌﺴﻠﻢ
ﺁﻣﻨﺎ ﰲ ﺩﺍﺭﻩ ﺣﱴ ﻳﺄﻣﻦ ﰲ ﺩﺍﺭ ﺍﻟﻌﺪﻭ.
ﻓﺎﻟﺘﺄﺷﲑﺓ ﻭﺍﻷﻣﺎﻥ ﻛﺎﻧﺖ ﺇﻣﺎ ﳌﺴﻠﻢ ﺍﻧﺴﻠﺦ ﻣﻦ ﺇﺳﻼﻣﻪ ﻭﺫﺍﺑﺖ ﻫﻮﻳﺘﻪ ،ﻭﻻ ﳝﺜﻞ ﺑﺎﻟﻨﺴﺒﺔ ﳍﻢ ﺃﻱ ﺪﻳﺪ ،ﺃﻭ ﻛﺎﻧﺖ
ﳌﺴﻠﻢ ﻓﺮ ﻣﻦ ﺑﻠﺪﻩ ﺍﻟﱵ ﺍﺣﺘﻠﺖ ﻋﻦ ﻃﺮﻳﻖ ﻋﻤﻼﺀ ﺍﻷﻣﺮﻳﻜﺎﻥ ﺇﱃ ﺃﻣﺮﻳﻜﺎ ﺃﻭ ﻏﲑﻫﺎ ﻣﻦ ﺩﻭﻝ ﺍﻟﻐﺮﺏ ،ﻭﻫﺬﺍ ﳝﺜﻞ
ﻧﻮﻋﺎ ﻣﻦ ﺍﳋﺪﺍﻉ ﺍﻟﺼﻠﻴﱯ ،ﻓﻴﻤﺎ ﻳﺘﻴﺤﻪ ﻣﻦ ﺃﻣﺎﻥ ﻟﺒﻌﺾ ﺍﳌﺴﻠﻤﲔ ﺍﻟﺬﻳﻦ ﻻ ﳚﺪﻭﻧﻪ ﰲ ﺩﻳﺎﺭﻫﻢ ،ﻭﻫﻢ ﰲ ﺍﳊﻘﻴﻘﺔ ﻣﻦ
ﻃﺮﺩﻫﻢ ﻓﻬﻮ ﺍﻧﺘﻘﺎﻝ ﻣﻦ ﻋﺪﻭ ﺇﱃ ﻋﺪﻭ ،ﻭﻫﻢ ﻣﻦ ﺁﻭﺍﻫﻢ ﻟﺘﺤﺴﲔ ﺻﻮﺭﻢ ﺑﺎﳋﺪﺍﻉ ،ﺑﺎﺩﻋﺎﺀ ﺍﳊﺮﻳﺔ ﻭﲪﺎﻳﺔ ﺣﻘﻮﻕ
ﺍﻹﻧﺴﺎﻥ ،ﺃﻱ ﺣﺮﻳﺔ ﻭﺃﻱ ﺣﻘﻮﻕ ﻭﻫﻢ ﻣﻦ ﳛﺘﻠﻮﻥ ﺩﻳﺎﺭﻧﺎ ﺣﻘﻴﻘﺔ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﻌﻤﻼﺀ ،ﺇﺎ ﺻﻮﺭ ﻣﻦ ﺍﳋﺪﺍﻉ ﺍﻟﱵ ﻻ
ﺗﻠﻴﻖ ﺃﻥ ﻳﻨﺨﺪﻉ ﺎ ﺍﳌﺴﻠﻢ ،ﺃﻣﺎ ﺍﻵﻥ ﻣﻊ ﻭﺟﻮﺩ ﺍﻟﻄﺎﺋﻔﺔ ﺍﳌﻨﺼﻮﺭﺓ ﺍﳌﻘﺎﺗﻠﺔ ﻋﻠﻰ ﺍﳊﻖ ،ﻫﻨﺎ ﻛﺸﻔﺖ ﺍﳊﻘﺎﺭﺓ
ﻭﺍﳋﺪﻳﻌﺔ ﺍﻟﻐﺮﺑﻴﺔ ﻭﺟﻬﻬﺎ ﺍﳊﻘﻴﻘﻰ ﺍﳋﺎﺩﻉ ،ﻓﻼ ﺃﻣﻦ ﻭﻻ ﺃﻣﺎﻥ ﻷﺣﺪ ﻭﻳﺘﺄﻛﺪ ﲟﻦ ﻳﺸﺘﺒﻪ ﻓﻴﻪ ﺃﻧﻪ ﻣﻨﻬﻢ ٠
ﻭﺍﳌﻘﺼﻮﺩ ﻫﻨﺎ ؛ ﺃﻥ ﻫﻨﺎﻙ ﻗﺴﻤﺎﹰ ﻣﻦ ﺍﶈﺎﺭﺑﲔ -ﳑﻦ ﻫﻢ ﻋﻠﻰ ﺷﺎﻛﻠﺔ ﻛﻌﺐ ﺑﻦ ﺍﻷﺷﺮﻑ -ﳚﻮﺯ ﺍﻻﺣﺘﻴﺎﻝ ﻋﻠﻴﻬﻢ
ﻭﻟﻮ ﺑﺈﻋﻄﺎﺋﻬﻢ ﺍﻷﻣﺎﻥ ،ﻛﻤﺎ ﻓﻌﻞ ﺍﻟﺼﺤﺎﺑﺔ ﻣﻌﻪ ،ﻭﻛﻤﺎ ﻓﻌﻞ ﺍﺎﻫﺪﻭﻥ ﰲ ﺃﺣﺪﺍﺙ ﺳﺒﺘﻤﱪ".٨
ﻗﺎﻝ ﺍﺑﻦ ﺍﳍﻤﺎﻡ ﺍﳊﻨﻔﻲ ﺭﲪﻪ ﺍﷲ:
"ﻭﻟﹶﻮ ﺃﹶﻏﹶﺎﺭ ﺃﹶﻫﻞﹸ ﺍﻟﹾﺤﺮﺏﹺ ﺍﻟﱠﺬﻱ ﻓﻴﻬﹺﻢ ﻣﺴﻠﻤﻮﻥﹶ ﻣﺴﺘﺄﹾﻣﻨﻮﻥﹶ ﻋﻠﹶﻰ ﻃﹶﺎﺋﻔﹶﺔ ﻣﻦ ﺍﻟﹾﻤﺴﻠﻤﲔ ﻓﹶﺄﹶﺳﺮﻭﺍ ﺫﹶﺭﺍﺭﹺﻳﻬﻢ ﻓﹶﻤﺮﻭﺍ ﺑﹺﻬﹺﻢ
ﻋﻠﹶﻰ ﺃﹸﻭﻟﹶﺌﻚ ﺍﻟﹾﻤﺴﺘﺄﹾﻣﻨﹺﲔ ﻭﺟﺐ ﻋﻠﹶﻴﻬﹺﻢ ﺃﹶﻥﹾ ﻳﻨﻘﹸﻀﻮﺍ ﻋﻬﻮﺩﻫﻢ ﻭﻳﻘﹶﺎﺗﻠﹸﻮﻫﻢ ﺇﺫﹶﺍ ﻛﹶﺎﻧﻮﺍ ﻳﻘﹾﺪﺭﻭﻥﹶ ﻋﻠﹶﻴﻪ ؛ ﻷﹸﻢ ﻟﹶﺎ ﻳﻤﻠﻜﹸﻮﻥﹶ
ﺭﹺﻗﹶﺎﺑﻬﻢ ﻓﹶﺘﻘﹾﺮﹺﻳﺮﻫﻢ ﻓﻲ ﺃﹶﻳﺪﻳﻬﹺﻢ ﺗﻘﹾﺮﹺﻳﺮ ﻋﻠﹶﻰ ﺍﻟﻈﱡﻠﹾﻢﹺ ،ﻭﻟﹶﻢ ﻳﻀﻤﻨﻮﺍ ﺫﹶﻟﻚ ﻟﹶﻬﻢ ، ﺑﹺﺨﻠﹶﺎﻑ ﺍﻟﹾﺄﹶﻣﻮﺍﻝﹺ ؛ ﻷﹸﻢ ﻣﻠﹶﻜﹸﻮﻫﺎ
ﺑﹺﺎﹾﻟﺈﹺﺣﺮﺍﺯﹺ ،ﻭﻗﹶﺪ ﺿﻤﻨﻮﺍ ﻟﹶﻬﻢ ﺃﹶﻥﹾ ﻟﹶﺎ ﻳﺘﻌﺮﺿﻮﺍ ﻟﺄﹶﻣﻮﺍﻟﻬﹺﻢ ، ﻭﻛﹶﺬﹶﺍ ﻟﹶﻮ ﻛﹶﺎﻥﹶ ﺍﻟﹾﻤﺄﹾﺧﻮﺫﹸﻭﻥﹶ ﺫﹶﺭﺍﺭﹺﻱ ﺍﻟﹾﺨﻮﺍﺭﹺﺝﹺ ؛ ﻷﹸﻢ
ﻣﺴﻠﻤﻮﻥﹶ".٩
ﻭﻫﺬﺍ ﻳﺆﻛﺪ ﻛﻴﻒ ﻳﻜﻮﻥ ﻫﻨﺎﻙ ﺃﻣﺎﻥ ﻭﺍﳌﺴﻠﻤﻮﻥ ﻳﻘﺘﻠﻮﻥ ﰲ ﻛﻞ ﻣﻜﺎﻥ ﻋﻠﻰ ﺃﻳﺪﻱ ﻋﻤﻼﺀ ﺍﻟﻐﺮﺏ ﺃﻭ ﻋﻠﻰ ﺃﻳﺪﻳﻬﻢ
ﻫﻢ ﺑﻞ ﺇﻥ ﺍﻷﺣﻨﺎﻑ ﻳﺮﻭﻥ ﺃﻥ ﺩﻋﻮﺓ ﺍﻟﻜﻔﺎﺭ ﺍﻟﺬﻳﻦ ﺑﻠﻐﺘﻬﻢ ﺍﻟﺪﻋﻮﺓ ﻣﻨﺪﻭﺑﺔ ،ﻭﻟﻜﻦ ﺗﺘﺮﻙ ﺇﺫﺍ ﺧﻴﻒ ﺍﻟﻀﺮﺭ ﻋﻠﻰ
ﺍﳌﺴﻠﻤﲔ ،ﺃﻣﺎ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ -ﺭﲪﻪ ﺍﷲ -ﻓﲑﻯ ﺃﻥ ﺗﺮﻙ ﺗﻠﻚ ﺍﻟﺪﻋﻮﺓ ﻻ ﻳﻘﺘﺼﺮ ﻋﻠﻰ ﺍﻻﺳﺘﺤﺒﺎﺏ ﻓﻘﻂ ،ﺑﻞ ﳝﻜﻦ
ﰲ ﺍﻟﻮﺟﻮﺏ ﺃﻳﻀﺎﹰ ،ﻓﻘﺎﻝ ﰲ ﺣﺎﺷﻴﺘﻪ ) :ﻭﻧﺪﻋﻮ ﻧﺪﺑﺎ ﻣﻦ ﺑﻠﹶﻐﺘﻪ ﺇﻟﱠﺎ ﺇﺫﹶﺍ ﺗﻀﻤﻦ ﺫﹶﻟﻚ ﺿﺮﺭﺍ ـ ﻭﻟﹶﻮ ﺑﹺﻐﻠﹶﺒﺔ ﺍﻟﻈﱠﻦ ﻛﹶﺄﹶﻥﹾ
ﻳﺴﺘﻌﺪﻭﻥﹶ ﺃﹶﻭ ﻳﺘﺤﺼﻨﻮﻥﹶ ﻓﹶﻠﹶﺎ ﻳﻔﹾﻌﻞﹸ (..ﻭﻟﹶﻮ ﺑﹺﻐﻠﹶﺒﺔ ﺍﻟﻈﱠﻦ ﻛﹶﺄﹶﻥﹾ ﻳﺴﺘﻌﺪﻭﻥﹶ ﺃﹶﻭ ﻳﺘﺤﺼﻨﻮﻥﹶ ﻓﹶﻠﹶﺎ ﻳﻔﹾﻌﻞﹸ(..ﻭﻫﺬﺍ ﻳﺮﺩ ﻋﻠﻰ ﻣﻦ
ﻳﻘﻮﻝ ﺃﻧﻪ ﳚﺐ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﰲ ﺍﻟﻐﺮﺏ ﺃﻥ ﻳﺮﺩﻭﺍ ﺃﻣﺎﻥ ﺍﻟﻜﻔﺎﺭ ﻗﺒﻞ ﺍﳍﺠﻮﻡ ﻋﻠﻴﻬﻢ ٠ﻭﻫﺬﺍ ﺿﺮﺏ ﻣﻦ ﺍﻟﻌﺒﺚ ﻻ
ﻳﻠﻴﻖ ﺑﻮﺍﻗﻊ ﻭﻻ ﺑﺸﺮﻉ ﻓﻜﻴﻒ ﺃﻗﻮﻝ ﻟﻌﺪﻭ ﻭﺃﻧﺎ ﰲ ﺩﺍﺭﻩ ﻭﻫﻮ ﳑﻜﻦ ﻣﲎ ﺃﻧﺎ ﺃﺭﺩ ﻋﻠﻴﻚ ﺃﻣﺎﻧﻚ ﻻﱐ ﺳﻮﻑ ﺃﺿﺮﺑﻚ
ﰲ ﻋﻘﺮ ﺩﺍﺭﻙ .
/ ١٠ﺷﺮﺡ ﺑﻄﺎﻗﺔ ﺍﻟﺘﻌﺮﻳﻒ ﻟﻔﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻴﺪ ﺍﻟﺸﺎﺫﱄ ﺣﻔﻈﻪ ﺍﷲ ﺹ ٦٦ﻭﻣﺎ ﺑﻌﺪﻫﺎ
ﻭﻻ ﳛﺮﻣﻮﻥ ﻣﺎ ﺣﺮﻡ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻭﻻ ﻳﺪﻳﻨﻮﻥ ﺩﻳﻦ ﺍﳊﻖ ﻣﻦ ﺍﻟﺬﻳﻦ ﺃﻭﺗﻮﺍ ﺍﻟﻜﺘﺎﺏ ﺣﱴ ﻳﻌﻄﻮﺍ ﺍﳉﺰﻳﺔ ﻋﻦ ﻳﺪ ﻭﻫﻢ
ﺻﺎﻏﺮﻭﻥ ﴾ )ﺍﻟﺘﻮﺑﺔ ، (٢٩ :ﻗﺎﻝ ﺗﻌﺎﱃ ﴿ ﻭﻗﹶﺎﺗﻠﹸﻮﺍ ﺍﳌﹸﺸﺮﹺﻛﲔ ﻛﹶﺎﻓﱠﺔﹰ ﻛﹶﻤﺎ ﻳﻘﹶﺎﺗﻠﹸﻮﻧﻜﹸﻢ ﻛﹶﺎﻓﱠﺔﹰ ﴾ )ﺍﻟﺘﻮﺑﺔ (٣٦:
٢ـ ﻗﺘﺎﻝ ﺍﳌﺮﺗﺪﻳﻦ :
ﺃ /ﺭﺩﺓ ﻋﻦ ﺃﺻﻞ ﺍﻟﺪﻳﻦ ،ﻭﺗﻜﻮﻥ ﺑﺎﻻﻧﺘﺴﺎﺏ ﺇﱃ ﺩﻳﻦ ﺃﺧﺮ٠
ﺏ /ﺃﻭ ﺭﺩﺓ ﻋﻦ ﺍﻟﺸﺮﺍﺋﻊ ﻛﻤﺎﻧﻌﻲ ﺍﻟﺰﻛﺎﺓ ﻭﻗﺪ ﺍﺗﻔﻖ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻷﺋﻤﺔ ﺑﻌﺪﻫﻢ ﻋﻠﻰ ﻗﺘﺎﻝ ﻣﺎﻧﻌﻲ ﺍﻟﺰﻛﺎﺓ ﻭﺇﻥ ﻛﺎﻧﻮﺍ
ﻳﺼﻠﻮﻥ ﺍﳋﻤﺲ ﻭﻳﺼﻮﻣﻮﻥ ﺭﻣﻀﺎﻥ ﻭﻫﺆﻻﺀ ﱂ ﺗﻜﻦ ﳍﻢ ﺷﺒﻬﺔ ﺳﺎﺋﻐﺔ ،ﻓﻠﻬﺬﺍ ﻛﺎﻧﻮﺍ ﻣﺮﺗﺪﻳﻦ ﻭﻫﻢ ﻳﻘﺎﺗﻠﻮﻥ ﻋﻠﻰ
ﻣﻨﻌﻬﺎ ،ﻭﺇﻥ ﺃﻗﺮﻭﺍ ﺑﺎﻟﻮﺟﻮﺏ ﻛﻤﺎ ﺃﻣﺮ ﺍﷲ ٠
ﺝ /ﺃﻭ ﺭﺩﺓ ﺇﱄ ﺑﺪﻋﺔ ﻣﻜﻔﺮﺓ :ﻛﺎﻟﻨﺼﲑﻳﺔ ﻭﺍﻟﻔﺎﻃﻤﻴﺔ ﻭﺍﻟﺒﻬﺎﺋﻴﺔ ..ﻳﻘﻮﻝ ﺑﻦ ﺗﻴﻤﻴﺔ ﻋﻦ ﺃﻫﻞ ﺍﻟﺒﺪﻉ ﺍﳌﻜﻔﺮﺓ ] ﻛﻞ
١١
ﻫﺆﻻﺀ ﻛﻔﺎﺭ ﳚﺐ ﻗﺘﺎﳍﻢ ﺑﺈﲨﺎﻉ ﺍﳌﺴﻠﻤﲔ [
وﻟﺪار اﻟﺮدة أﺣﻜﺎم ﺗﻔﺎرق ﺑﮭﺎ دار اﻟﺤﺮب ودار اﻹﺳﻼم:
ﺃ -ﻓﺄﻣﺎ ﻣﺎ ﺗﻔﺎﺭﻕ ﺑﻪ ﺩﺍﺭ ﺍﳊﺮﺏ ﻓﻤﻦ ﺃﺭﺑﻌﻪ ﺃﻭﺟﻪ :
(١ﺃﻧــﻪ ﻻ ﳚــﻮﺯ ﺃﻥ ﻳﻬــﺎﺩﻧﻮﺍ١٢ﻋﻠــﻰ ﺍﳌﻮﺍﺩﻋــﺔ ﰲ ﺩﻳــﺎﺭﻫﻢ ﻭﳚــﻮﺯ ﺃﻥ ﻳﻬــﺎﺩﻥ ﺃﻫــﻞ ﺍﳊــﺮﺏ.
(٢ﺃﻧﻪ ﻻ ﳚﻮﺯ ﺃﻥ ﻳﺼﺎﳊﻮﺍ ﻋﻠﻰ ﻣـﺎﻝ ،ﻭﻳﻘـﺮﻭﻥ ﺑـﻪ ﻋﻠـﻰ ﺭﺩـﻢ ﻭﳚـﻮﺯ ﺃﻥ ﻳـﺼﺎﱀ ﺃﻫـﻞ ﺍﳊـﺮﺏ.
(٣ﺃﻧﻪ ﻻ ﳚﻮﺯ ﺍﺳﺘﺮﻗﺎﻗﻬﻢ ﻭﻻ ﺳﱯ ﻧﺴﺎﺋﻬﻢ ﻭﳚـﻮﺯ ﺃﻥ ﻳـﺴﺘﺮﻕ ﺃﻫـﻞ ﺍﳊـﺮﺏ ﻭﺗـﺴﱮ ﻧـﺴﺎﺅﻫﻢ.
(٤ﺃﻧﻪ ﻻ ﳝﻠﻚ ﺍﻟﻐﺎﳕﻮﻥ ﻣﻦ ﺃﻣﻮﺍﳍﻢ ،ﻭﳝﻠﻜﻮﻥ ﻣﺎ ﻏﻨﻤﻮﺍ ﻣﻦ ﻣﺎﻝ ﺃﻫﻞ ﺍﳊﺮﺏ ،ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻗـﺪ ﺻـﺎﺭﺕ
ﺩﻳﺎﺭﻫﻢ ﺑﺎﻟﺮﺩﺓ ﺩﺍﺭ ﺣﺮﺏ ﻳﺴﺒﻮﻥ ﻭﻳﻐﻨﻤﻮﻥ ،ﻭﺗﻜﻮﻥ ﺃﺭﺿﻬﻢ ﻓﻴﺌﺎﹰ ـ ﻭﻫﻢ ﻋﻨﺪﻩ ﻛﻌﺒﺪﺓ ﺍﻷﻭﺛﺎﻥ ﻣﻦ ﺍﻟﻌﺮﺏ.
ﺏ -ﻭﺃﻣﺎ ﻣﺎ ﺗﻔﺎﺭﻕ ﺑﻪ ﺩﺍﺭ ﺍﻹﺳﻼﻡ ﻓﻤﻦ ﺃﺭﺑﻌﺔ ﺃﻭﺟﻪ :
(١ﻭﺟﻮﺏ ﻗﺘﺎﳍﻢ ﻣﻘﺒﻠﲔ ﻭﻣﺪﺑﺮﻳﻦ ﻛﺎﳌﺸﺮﻛﲔ.
(٢ﺇﺑﺎﺣﺔ ﺩﻣﺎﺋﻬﻢ ﺃﺳﺮﻯ ﻭﳑﺘﻨﻌﲔ.
(٣ﺗﺼﲑ ﺃﻣﻮﺍﳍﻢ ﻓﻴﺌﺎﹰ ﻟﻜﺎﻓﺔ ﺍﳌﺴﻠﻤﲔ .
(٤ﺑﻄﻼﻥ ﻣﻨﺎﻛﺤﺘﻬﻢ ﲟﻀﻲ ﺍﻟﻌﺪﺓ ،ﻭﺇﻥ ﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺍﻟﺮﺩﺓ -ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﺗﺒﻄﻞ ﻣﻨﺎﻛﺤﺘﻬﻢ ﺑﺎﺭﺗـﺪﺍﺩ ﺃﺣـﺪ
ﺍﻟﺰﻭﺟﲔ ﻭﻻ ﺗﺒﻄﻞ ﺑﺎﺭﺗﺪﺍﺩﳘﺎ ﻣﻌﺎ.
٣ـ ﻗﺘﺎﻝ ﺍﳌﺎﺭﻗﲔ ﻭﻫﻢ ﻧﻮﻋﺎﻥ :
ﺃ ـ ﻣﻦ ﻣﺮﻕ ﻣﻦ ﺍﻟﺴﻨﺔ ﻭﺃﺷﻬﺮ ﺍﻟﺴﻴﻒ ﻭﺑﺎﻳﻦ ﺍﳌﺴﻠﻤﲔ ﻭﻗﺎﺗﻞ ﻋﻠﻲ ﺑﺪﻋﺔ ﻣﺜﻞ ﺍﳋﻮﺍﺭﺝ ﻭﺍﻟﺮﻭﺍﻓﺾ ) ﻃﻮﰊ ﳌﻦ
١٣
ﻗﺘﻠﻬﻢ ﺃﻭ ﻗﺘﻠﻮﻩ(
ﺏ ـ ﻗﺘﺎﻝ ﺍﳌﺘﻐـﻠﺒﲔ ﺃﺻـﺤـﺎﺏ ﺍﻟـﺮﺍﻳﺔ ﺍﻟﻌـﻤـﻴﺔ ﺃﻭ ﺍﻟـﺬﻳﻦ ﻳﻘﺎﺗﻠﻮﻥ ﻋﻠﻲ ﺍﳌﻠﻚ ﻭﺍﻟﻌﺼﺒﻴﺔ ﻭﳏﺾ ﺍﻟﺪﻧﻴﺎ
ﻭﳜﺮﺟﻮﻥ ﻋﻠﻲ ﺍﻷﻣﺮ ﺍﻟﻮﺍﺣﺪ ﺍﳉﻤﻴﻊ ﻭﻳﻔﺮﻗﻮﻥ ﻛﻠﻤﺔ ﺍﳌﺴﻠﻤﲔ ﻭﺩﻭﻟﺘﻬﻢ ﺑﺎﻧﻘﺴﺎﻣﻬﻢ ﻭﻫﺆﻻﺀ ﺍﻟﻘﺎﺗﻞ ﻭﺍﳌﻘﺘﻮﻝ ﻣﻨﻬﻢ
ﰲ ﺍﻟﻨﺎﺭ ﻭﻃﻮﰊ ﳌﻦ ﻗﺘﻠﻬﻢ ﺃﻭ ﻗﺘﻠﻮﻩ ﻣﻦ ﺃﻫﻞ ﺍﳊﻖ.
ﻭﰱ ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﻗﺎﻝ :ﺑﺎﺩﺭﻭﺍ ﺑﺎﻷﻋﻤﺎﻝ ﻓﺘﻨﺎ ﻛﻘﻄﻊ ﺍﻟﻠﻴﻞ ﺍﳌﻈﻠﻢ ،ﻳﺼﺒﺢ ﺍﻟﺮﺟﻞ ﻣﺆﻣﻨﺎ ،ﻭﳝﺴﻰ
ﻛﺎﻓﺮﺍ ،ﻭﳝﺴﻰ ﻣﺆﻣﻨﺎ ﻭﻳﺼﺒﺢ ﻛﺎﻓﺮﺍ ،ﻳﺒﻴﻊ ﺩﻳﻨﻪ ﺑﻌﺮﺽ ﻣﻦ ﺍﻟﺪﻧﻴﺎ -ﻭﻛﺎﻥ ﺍﳊﺴﻦ ﻳﻘﻮﻝ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ :ﻳﺼﺒﺢ
ﺍﻟﺮﺟﻞ ﳏﺮﻣﺎ ﻟﺪﻡ ﺃﺧﻴﻪ ﻭﻋﺮﺿﻪ ،ﻭﳝﺴﻰ ﻣﺴﺘﺤﻼ ﻟﻪ ،ﻭﳝﺴﻰ ﳏﺮﻣﺎ ﻟﺪﻡ ﺃﺧﻴﻪ ﻭﻋﺮﺿﻪ ،ﻭﻳﺼﺒﺢ ﻣﺴﺘﺤﻼ ﻟﻪ٠
ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ) ﻣﻦ ﺧﺮﺝ ﻣﻦ ﺍﻟﻄﺎﻋﺔ ﻭﻓﺎﺭﻕ ﺍﳉﻤﺎﻋﺔ ﻓﻤﺎﺕ ﻓﻤﻴﺘﺔ ﺟﺎﻫﻠﻴﺔ ﻭﻣﻦ ﺧﺮﺝ ﻋﻠﻰ
ﺃﻣﱵ ﻳﻀﺮﺏ ﺑﺮﻫﺎ ﻭﻓﺎﺟﺮﻫﺎ ﻻ ﻳﺘﺤﺎﺷﻰ ﻣﻦ ﻣﺆﻣﻨﻬﺎ ﻭﻻ ﻳﻔﻲ ﺑﺬﻱ ﻋﻬﺪﻫﺎ ﻓﻘﺘﻠﻪ ﺟﺎﻫﻠﻴﺔ ﻭﻣﻦ ﻗﺎﺗﻞ ﲢﺖ ﺭﺍﻳﺔ ﻋﻤﻴﺔ
ﻳﻘﺎﺗﻞ ﻟﻌﺼﺒﺔ ﺃﻭ ﻳﻐﻀﺐ ﻟﻌﺼﺒﺔ ﻓﻘﺘﻠﻪ ﻗﺘﻠﺔ ﺟﺎﻫﻠﻴﺔ( ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ.
٤ـ ﻗﺘﺎﻝ ﺍﳌﻤﺘﻨﻌﲔ ﻋﻦ ﺍﻟﺸﺮﺍﺋﻊ :
ﻭﻫﻢ ﺍﻟﺬﻳﻦ ﻻ ﻳﺒﺪﻟﻮﻥ ﺍﻟﺸﺮﺍﺋﻊ ،ﻭﻟﻜﻦ ﳝﺘﻨﻌﻮﻥ ﻋﻦ ﺃﺩﺍﺀ ﺑﻌﻀﻬﺎ ﺍﻣﺘﻨﺎﻋﺎ ﲨﺎﻋﻴﺎ ﺃﻭ ﻳﺘﻤﺎﻟﺆﻥ ﻋﻠﻲ ﺫﻟﻚ ﻭﻳﺘﻘﻮﻯ
ﺑﻌﻀﻬﻢ ﺑﺒﻌﺾ.
ﻳﻘﻮﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ] ﻛﻞ ﻃﺎﺋﻔﺔ ﺧﺮﺟﺖ ﻋﻦ ﺷﺮﻳﻌﺔ ﻣﻦ ﺷﺮﺍﺋﻊ ﺍﻹﺳﻼﻡ ﺍﻟﻈﺎﻫﺮﺓ ﺍﳌﺘﻮﺍﺗﺮﺓ ﻓﺈﻧﻪ ﳚﺐ ﻗﺘﺎﳍﺎ ﺑﺎﺗﻔﺎﻕ
ﺃﺋﻤﺔ ﺍﳌﺴﻠﻤﲔ ﻭﺇﻥ ﺗﻜﻠﻤﺖ ﺑﺎﻟﺸﻬﺎﺩﺗﲔ ...
ــ ﻓﺈﺫﺍ ﺃﻗﺮﻭﺍ ﺑﺎﻟﺸﻬﺎﺩﺗﲔ ﻭﺍﻣﺘﻨﻌﻮﺍ ﻋﻦ ﺍﻟﺼﻠﻮﺍﺕ ﺍﳋﻤﺲ ،ﻭﺟﺐ ﻗﺘﺎﳍﻢ ﺣﱴ ﻳﺼﻠﻮﺍ ــ ﻭﺇﻥ ﺍﻣﺘﻨﻌﻮﺍ ﻋﻦ
ﺍﻟﺰﻛﺎﺓ ،ﻭﺟﺐ ﻗﺘﺎﳍﻢ ﺣﱴ ﻳﺆﺩﻭﺍ ﺍﻟﺰﻛﺎﺓ .
ــ ﻭﻛﺬﻟﻚ ﺇﻥ ﺍﻣﺘﻨﻌﻮﺍ ﻋﻦ ﺻﻴﺎﻡ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﺃﻭ ﺣﺞ ﺍﻟﺒﻴﺖ ﺍﻟﻌﺘﻴﻖ.
ــ ﻭﻛﺬﻟﻚ ﺃﻥ ﺍﻣﺘﻨﻌﻮﺍ ﻋﻦ ﲢﺮﱘ ﺍﻟﻔﻮﺍﺣﺶ ﺃﻭ ﺍﻟﺰﻧﺎ ﺃﻭ ﺍﳌﻴﺴﺮ ﺃﻭ ﺍﳋﻤﺮ ﺃﻭ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﳏﺮﻣﺎﺕ ﺍﻟﺸﺮﻳﻌﺔ .
ــ ﻭﻛﺬﻟﻚ ﺇﻥ ﺍﻣﺘﻨﻌﻮﺍ ﻋﻦ ﺍﳊﻜﻢ ﰲ ﺍﻟﺪﻣﺎﺀ ﻭﺍﻷﻣﻮﺍﻝ ﻭﺍﻷﻋﺮﺍﺽ ﻭﺍﻹﺑﻀﺎﻉ ﻭﳓﻮﻫﺎ ﲝﻜﻢ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ .
ــ ﻭﻛﺬﻟﻚ ﺇﻥ ﺍﻣﺘﻨﻌﻮﺍ ﻋﻦ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ﻭﺟﻬﺎﺩ ﺍﻟﻜﻔﺎﺭ ﺇﱄ ﺃﻥ ﻳﺴﻠﻤﻮﺍ ﻭﻳﺆﺩﻭﺍ ﺍﳉﺰﻳﺔ ﻋﻦ
ﻳﺪ ﻭﻫﻢ ﺻﺎﻏﺮﻭﻥ ٠
ــ ﻭﻛﺬﻟﻚ ﺇﻥ ﺃﻇﻬﺮﻭﺍ ﺍﻟﺒﺪﻉ ﺍﳌﺨﺎﻟﻔﺔ ﻟﻠﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﺇﺗﺒﺎﻉ ﺳﻠﻒ ﺍﻷﻣﺔ ﻭﺃﺋﻤﺘﻬﺎ ،ﻣﺜﻞ ﺃﻥ ﻳﻈﻬﺮﻭﺍ ﺍﻹﳊﺎﺩ
ﰲ ﺃﲰﺎﺀ ﺍﷲ ﻭﺁﻳﺎﺗﻪ ،ﺃﻭ ﺍﻟﺘﻜﺬﻳﺐ ﺑﺄﲰﺎﺀ ﺍﷲ ﻭﺻﻔﺎﺗﻪ ،ﺃﻭ ﺍﻟﺘﻜﺬﻳﺐ ﺑﻘﺪﺭﻩ ﻭﻗﻀﺎﺋﻪ ،ﻭ ﺍﻟﺘﻜﺬﻳﺐ ﲟﺎ ﻛﺎﻥ ﻋﻠﻴﻪ
ﲨﺎﻋﺔ ﺍﳌﺴﻠﻤﲔ ﻋﻠﻲ ﻋﻬﺪ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ ،ﺃﻭ ﺍﻟﻄﻌﻦ ﰲ ﺍﻟﺴﺎﺑﻘﲔ ﺍﻷﻭﻟﲔ ﻣﻦ ﺍﳌﻬﺎﺟﺮﻳﻦ ﻭﺍﻷﻧﺼﺎﺭ ﻭﺍﻟﺬﻳﻦ
ﺃﺗﺒﻌﻮﻫﻢ ﺑﺈﺣﺴﺎﻥ ،ﺃﻭ ﻣﻘﺎﺗﻠﺔ ﺍﳌﺴﻠﻤﲔ ﺣﱴ ﻳﺪﺧﻠﻮﺍ ﰲ ﻃﺎﻋﺘﻬﻢ ﺍﻟﱵ ﺗﻮﺟﺐ ﺍﳋﺮﻭﺝ ﻋﻦ ﺷﺮﻳﻌﺔ ﺍﻹﺳﻼﻡ ،
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ﻭﺃﻣﺜﺎﻝ ﻫﺬﻩ ﺍﻷﻣﻮﺭ [
ﻭﻳﻘﻮﻝ ﺃﻳﻀﺎ ]١٥ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﺍﻟﻄﺎﺋﻔﺔ ﺍﳌﻤﺘﻨﻌﺔ ،ﻟﻮ ﺗﺮﻛﺖ ﺍﻟﺴﻨﺔ ﺍﻟﺮﺍﺗﺒﺔ ﻛﺮﻛﻌﱵ ﺍﻟﻔﺠﺮ ،ﻫﻞ ﳚﻮﺯ
ﻗﺘﺎﳍﺎ ﻋﻠﻰ ﻗﻮﻟﲔ :ﻓﺄﻣﺎ ﺍﻟﻮﺍﺟﺒﺎﺕ ﻭﺍﶈﺮﻣﺎﺕ ﺍﻟﻈﺎﻫﺮﺓ ﺍﳌﺴﺘﻔﻴﻀﺔ ﻓﺘﻘﺎﺗﻞ ﻋﻠﻴﻬﺎ ﺑﺎﻻﺗﻔﺎﻕ ﺣﱴ ﻳﻠﺘﺰﻣﻮﺍ ﺃﻥ ﻳﻘﻴﻤﻮﺍ
ﺍﻟﺼﻠﻮﺍﺕ ﺍﳌﻜﺘﻮﺑﺎﺕ ،ﻭﻳﺆﺩﻭﺍ ﺍﻟﺰﻛﺎﺓ ،ﻭﻳﺼﻮﻣﻮﺍ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ،ﻭﳛﺠﻮﺍ ﺍﻟﺒﻴﺖ ،ﻭﻳﻠﺘﺰﻣﻮﺍ ﺗﺮﻙ ﺍﶈﺮﻣﺎﺕ ﻣﻦ
ﻧﻜﺎﺡ ﺍﻷﺧﻮﺍﺕ ،ﻭﺃﻛﻞ ﺍﳋﺒﺎﺋﺚ ،ﻭﺍﻻﻋﺘﺪﺍﺀ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﰲ ﺍﻟﻨﻔﻮﺱ ،ﻭﺍﻷﻣﻮﺍﻝ ﻭﳓﻮ ﺫﻟﻚ [٠٠
ﻭﻫﻨﺎﻙ ﻓﺮﻕ ﺑﲔ ﺍﻻﻣﺘﻨﺎﻉ ﻭﺑﲔ ﺍﻟﺘﺒﺪﻳﻞ ،ﻭﻫﻨﺎﻙ ﻓﺮﻕ ﺑﲔ ﺍﻟﺘﺒﺪﻳﻞ ﺍﳉﺰﺋﻲ ﻭﺍﻟﺘﺒﺪﻳﻞ ﺍﻟﻜﻠﻰ ،ﻓﺎﻻﻣﺘﻨﺎﻉ ﻫﻮ ﳏﻮﺭ
ﺍﻣﺘﻨﺎﻉ ﻋﻦ ﺍﻟﻔﻌﻞ ﻣﻦ ﻏﲑ ﺃﻥ ﻳﺴﺘﻨﺪ ﺇﱃ ﺷﺮﻳﻌﺔ ﺃﺧﺮﻯ ،ﳏﺾ ﻫﻮﻯ ،ﺃﻣﺎ ﺍﻟﺘﺒﺪﻳﻞ ﺳﻮﺍﺀ ﻛﺎﻥ ﺗﺒﺪﻳﻼﹰ ﺟﺰﺋﻴﺎﹰ ﻛﻤﺎ
ﻓﻌﻞ ﺍﻟﻴﻬﻮﺩ ﰲ ﺗﻐﻴﲑ ﺣﻜﻢ ﺍﻟﺰﱏ ﻣﻦ ﺍﻟﺮﺟﻢ ﺇﱃ ﺍﳉﻠﺪ ﻭﺍﻟﺘﺤﻤﻴﻢ ،ﺃﻣﺎ ﺍﻟﺘﺒﺪﻳﻞ ﺍﻟﻜﻠﻲ ﻫﻮ ﺗﻐﻴﲑ ﻷﺣﻜﺎﻡ ﺍﷲ ﲨﻠﺔ
ﻭﻫﻮ ﻣﺎ ﳓﻦ ﻓﻴﻪ ﺍﻵﻥ .
٥ـ ﻗﺘﺎﻝ ﺍﻟﺒﻐﺎﺓ ﺑﻌﺪ ﺍﻟﺼﻠﺢ :
ﻭﻫﺆﻻﺀ ﻗﻮﻡ ﳍﻢ ﺗﺄﻭﻳﻞ ﰲ ﺍﳋﺮﻭﺝ ﻋﻠﻲ ﺍﻹﻣﺎﻡ ﺍﻟﻮﺍﺟﺐ ﺍﻟﻄﺎﻋﺔ ،ﻭﻟﻜﻦ ﻃﺎﻋﺔ ﺍﻹﻣﺎﻡ ﺃﻭﱄ ﳍﻢ ،ﻭﻫﻮ ﺃﻭﱄ ﺑﺎﳊﻖ
ﻣﻨﻬﻢ ،ﻭﺍﻟﻮﺍﺟﺐ ﺃﻥ ﻳﺪﻋﻮﺍ ﺇﱄ ﺍﻟﺼﻠﺢ ﻓﺈﻥ ﺑﻐﻮﺍ ﺑﻌﺪ ﺫﻟﻚ ﻭﺟﺐ ﻗﺘﻠﻬﻢ.
ﻗﺎﻝ ﺗﻌﺎﱃ ﴿:ﻭﺇﹺﻥ ﻃﹶﺎﺋﻔﹶﺘﺎﻥ ﻣﻦ ﺍﳌﹸﺆﻣﻨﹺﲔ ﺍﻗﹾﺘﺘﻠﹸﻮﺍ ﻓﹶﺄﹶﺻﻠﺤﻮﺍ ﺑﻴﻨﻬﻤﺎ ﹶﻓﺈﹺﻥ ﺑﻐﺖ ﺇﹺﺣﺪﺍﻫﻤﺎ ﻋﻠﹶﻰ ﺍﻷُﺧﺮﻯ ﻓﹶﻘﹶﺎﺗﻠﹸﻮﺍ ﺍﻟﹶﺘﻲ ﺗﺒﻐﻲ
ﺣﺘﻰ ﺗﻔﻲﺀَ ﺇﹺﻟﹶﻰ ﺃﹶﻣﺮﹺ ﺍﻟﻠﱠﻪ ﹶﻓﺈﹺﻥ ﻓﹶﺎﺀَﺕ ﻓﹶﺄﹶﺻﻠﺤﻮﺍ ﺑﻴﻨﻬﻤﺎ ﺑﹺﺎﻟﹾﻌﺪﻝﹺ ﻭﺃﹶﻗﹾﺴِﻄﹸﻮﺍ ﺇﹺﻥﱠ ﺍﻟﻠﱠﻪ ﻳﺤﺐ ﺍﳌﹸﻘﹾﺴِﻄﲔ) ﴾ ﺍﳊﺠﺮﺍﺕ(٩:
ﻓﺈﺫﺍ ﺑﻐﺖ ﻃﺎﺋﻔﺔ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ،ﻭﺧﺎﻟﻔﻮﺍ ﺭﺃﻱ ﺍﳉﻤﺎﻋﺔ ،ﻭﺍﻧﻔﺮﺩﻭﺍ ﲟﺬﻫﺐ ﺍﺑﺘﺪﻋﻮﻩ :
- ١ﻓﺈﻥ ﱂ ﳜﺮﺟﻮﺍ ﻋﻦ ﺍﳌﻈﺎﻫﺮﺓ ﺑﻄﺎﻋﺔ ﺍﻹﻣﺎﻡ ﻭﱂ ﻳﺘﺤﻴﺰﻭﺍ ﺑﺪﺍﺭ ﺍﻋﺘﺰﻟﻮﺍ ﻓﻴﻬﺎ ﻭﻛﺎﻧﻮﺍ ﺃﻓﺮﺍﺩﺍ ﻣﺘﻔﺮﻗﲔ ﺗﻨﺎﳍﻢ ﺍﻟﻘﺪﺭﺓ
،ﻭﲤﺘﺪ ﺇﻟﻴﻬﻢ ﺍﻟﻴﺪ ،ﺗﺮﻛﻮﺍ ﻭﱂ ﳛﺎﺭﺑﻮﺍ ﻭﺃﺟﺮﻳﺖ ﻋﻠﻴﻬﻢ ﺃﺣﻜﺎﻡ ﺍﻟﻌﺪﻝ ﻓﻴﻤﺎ ﳚﺐ ﳍﻢ ﻭﻋﻠﻴﻬﻢ ﻣﻦ ﺍﳊﻘﻮﻕ
ﻭﺍﳊﺪﻭﺩ.
-٢ﻭﺇﻥ ﺍﻋﺘﺰﻟﺖ ﻫﺬﻩ ﺍﻟﻔﺌﺔ ﺍﻟﺒﺎﻏﻴﺔ ﺃﻫﻞ ﺍﻟﻌﺪﻝ ﻭﲢﻴﺰﺕ ﺑﺪﺍﺭ ﲤﻴﺰﺕ ﻓﻴﻬﺎ ﻋﻦ ﳐﺎﻟﻄﺔ ﺍﳉﻤﺎﻋﺔ ،ﻓﺈﻥ ﱂ ﲤﺘﻨﻊ ﻋﻦ
ﺣﻖ ﻭﱂ ﲣﺮﺝ ﻋﻦ ﻃﺎﻋﺔ ﱂ ﳛﺎﺭﺑﻮﺍ ﻣﺎ ﺃﻗﺎﻣﻮﺍ ﻋﻠﻰ ﺍﻟﻄﺎﻋﺔ ﻭﺗﺄﺩﻳﺔ ﺍﳊﻘﻮﻕ.
-٣ﻭﺇﻥ ﺍﻣﺘﻨﻌﺖ ﻫﺬﻩ ﺍﻟﻄﺎﺋﻔﺔ ﺍﻟﺒﺎﻏﻴﺔ ﻋﻦ ﻃﺎﻋﺔ ﺍﻹﻣﺎﻡ ،ﻭﻣﻨﻌﻮﺍ ﻣﺎ ﻋﻠﻴﻬﻢ ﻣﻦ ﺍﳊﻘﻮﻕ ،ﻭﺗﻔﺮﺩﻭﺍ ﺑﺎﺟﺘﺒﺎﺀ ﺍﻷﻣﻮﺍﻝ
ﻭﺗﻨﻔﻴﺬ ﺍﻷﺣﻜﺎﻡ ،ﻓﺈﻥ ﻓﻌﻠﻮﺍ ﺫﻟﻚ ﻭﱂ ﻳﻨﺼﺒﻮﺍ ﻷﻧﻔﺴﻬﻢ ﺇﻣﺎﻣﺎﹰ ،ﻭﻻ ﻗﺪﻣﻮﺍ ﻋﻠﻴﻬﻢ ﺯﻋﻴﻤﺎﹰ ،ﻛﺎﻥ ﻣﺎ ﺍﺟﺘﺒﻮﻩ ﻣﻦ
ﺍﻷﻣﻮﺍﻝ ﻏﺼﺒﺎ ﻻ ﺗﱪﺃ ﺑﻪ ﺫﻣﺔ ،ﻭﻣﺎ ﻧﻔﺬﻭﻩ ﻣﻦ ﺍﻷﺣﻜﺎﻡ ﻣﺮﺩﻭﺩﺍ ﻻ ﻳﺜﺒﺖ ﺑﻪ ﺣﻖ ،ﻭﺇﻥ ﻓﻌﻠﻮﺍ ﺫﻟﻚ ﻭﻗﺪ ﻧﺼﺒﻮﺍ
ﻷﻧﻔﺴﻬﻢ ﺇﻣﺎﻣﺎﹰ ،ﺍﺟﺘﺒﻮﺍ ﺑﻘﻮﻟﻪ ﺍﻷﻣﻮﺍﻝ ،ﻭﻧﻔﺬﻭﺍ ﺑﺄﻣﺮﻩ ﺍﻷﺣﻜﺎﻡ ﻻ ﻳﺘﻌﺮﺽ ﻷﺣﻜﺎﻣﻬﻢ ﺑﺎﻟﺮﺩ ،ﻭﻻ ﲟﺎ ﺍﺟﺘﺒﻮﻩ
ﺑﺎﳌﻄﺎﻟﺒﺔ ،ﻭﺣﻮﺭﺑﻮﺍ ﰲ ﺍﳊﺎﻟﲔ ﻋﻠﻰ ﺳﻮﺍﺀ ﻟﻴﱰﻋﻮﺍ ﻋﻦ ﺍﳌﺒﺎﻳﻨﺔ ،ﻭﻳﻔﻴﺌﻮﺍ ﺇﱃ ﺍﻟﻄﺎﻋﺔ ،ﻭﻛﻞ ﻫﺆﻻﺀ ﻃﻮﺍﺋﻒ ﳏﺎﺭﺑﺔ
ﻣﻌﺘﺪﻳﺔ ﳑﺘﻨﻌﺔ ،ﻓﺼﺎﺭﻭﺍ ﻛﺎﻟﺸﺨﺺ ﺍﻟﻮﺍﺣﺪ.
ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺭﲪﻪ ﺍﷲ:
"ﻓﺄﻋﻮﺍﻥ ﺍﻟﻄﺎﺋﻔﺔ ﺍﳌﻤﺘﻨﻌﺔ ﻭﺃﻧﺼﺎﺭﻫﺎ ﻣﻨﻬﺎ ﻓﻴﻤﺎ ﳍﻢ ﻭﻋﻠﻴﻬﻢ .ﻭﻫﻜﺬﺍ ﺍﳌﻘﺘﺘﻠﻮﻥ ﻋﻠﻰ ﺑﺎﻃﻞ ﻻ ﺗﺄﻭﻳﻞ ﻓﻴﻪ ﻣﺜﻞ ﺍﳌﻘﺘﺘﻠﲔ
ﻋﻠﻰ ﻋﺼﺒﻴﺔ ﻭﺩﻋﻮﻯ ﺟﺎﻫﻠﻴﺔ ﻛﻘﻴﺲ ﻭﳝﻦ ﳓﻮﳘﺎ ﻇﺎﳌﺘﺎﻥ .ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻨﱯ " :ﺇﺫﺍ ﺍﻟﺘﻘﻰ ﺍﳌﺴﻠﻤﺎﻥ ﺑﺴﻴﻔﻴﻬﻤﺎ
ﻓﺎﻟﻘﺎﺗﻞ ﻭﺍﳌﻘﺘﻮﻝ ﰲ ﺍﻟﻨﺎﺭ" .ﻗﻴﻞ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻫﺬﺍ ﺍﻟﻘﺎﺗﻞ ،ﻓﻤﺎ ﺑﺎﻝ ﺍﳌﻘﺘﻮﻝ؟ ﻗﺎﻝ" :ﺃﺭﺍﺩ ﻗﺘﻞ ﺻﺎﺣﺒﻪ" .ﺃﺧﺮﺟﺎﻩ ﰲ
ﺍﻟﺼﺤﻴﺤﲔ .ﻭﺗﻀﻤﻦ ﻛﻞ ﻃﺎﺋﻔﺔ ﻣﺎ ﺃﺗﻠﻔﺘﻪ ﺍﻷﺧﺮﻯ ﻣﻦ ﻧﻔﺲ ﻭﻣﺎﻝ ،ﻭﺇﻥ ﱂ ﻳﻌﺮﻑ ﻋﲔ ﺍﻟﻘﺎﺗﻞ ،ﻷﻥ ﺍﻟﻄﺎﺋﻔﺔ
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ﺍﻟﻮﺍﺣﺪﺓ ﺍﳌﻤﺘﻨﻊ ﺑﻌﻀﻬﺎ ﺑﺒﻌﺾ ﻛﺎﻟﺸﺨﺺ ﺍﻟﻮﺍﺣﺪ"
٦ـ ﺩﻓﻊ ﺍﻟﺼﺎﺋﻞ :
ـ ﻭﺍﻟﺼﺎﺋﻞ :ﻫﻮ ﺍﻟﺬﻱ ﻳﺴﻄﻮ ﻋﻠﻰ ﻏﲑﻩ ﻗﻬﺮﺍ ﻳﺮﻳﺪ ﻧﻔﺴﻪ ﺃﻭ ﻣﺎﻟﻪ ﺃﻭ ﻋﺮﺿﻪ.
ﺃ ـ ﺍﻟﺼﺎﺋﻞ ﻋﻠﻰ ﺍﻟﻌﺮﺽ :ﻭﻟﻮ ﻛﺎﻥ ﻣﺴﻠﻤﺎ ﺇﺫﺍ ﺻﺎﻝ ﻋﻠﻰ ﺍﻟﻌﺮﺽ ﻭﺟﺐ ﺩﻓﻌﻪ ﺑﺎﺗﻔﺎﻕ ﺍﻟﻔﻘﻬﺎﺀ ﻭﻟﻮ ﺃﺩﻯ ﺇﱃ ﻗﺘﻠﻪ،
ﻭﻟﺬﺍ ﻓﻘﺪ ﻧﺺ ﺍﻟﻔﻘﻬﺎﺀ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﳚﻮﺯ ﻟﻠﻤﺮﺃﺓ ﺃﻥ ﺗﺴﺘﺴﻠﻢ ﻟﻸﺳﺮ ﻭﻟﻮ ﻗﺘﻠﺖ ﺇﺫﺍ ﺧﺎﻓﺖ ﻋﻠﻰ ﻋﺮﺿﻬﺎ.
ﺏ ـ ﺃﻣﺎ ﺍﻟﺼﺎﺋﻞ ﻋﻠﻰ ﺍﳌﺎﻝ ﺃﻭ ﺍﻟﻨﻔﺲ ﻓﻴﺠﺐ ﺩﻓﻌﻪ ﻋﻨﺪ ﲨﻬﻮﺭ ﺍﻟﻌﻠﻤﺎﺀ ،ﻓﻔﻲ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ :ﻣﻦ ﻗﺘﻞ ﺩﻭﻥ
ﻣﺎﻟﻪ ﻓﻬﻮ ﺷﻬﻴﺪ ،ﻭﻣﻦ ﻗﺘﻞ ﺩﻭﻥ ﺩﻣﻪ ﻓﻬﻮ ﺷﻬﻴﺪ ﻭﻣﻦ ﻗﺘﻞ ﺩﻭﻥ ﺩﻳﻨﻪ ﻓﻬﻮ ﺷﻬﻴﺪ ﻭﻣﻦ ﻗﺘﻞ ﺩﻭﻥ ﺃﻫﻠﻪ ﻓﻬﻮ ﺷﻬﻴﺪ .
ﻗﺎﻝ ﺍﳉﺼﺎﺹ ﺑﻌﺪ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ):ﻻ ﻧﻌﻠﻢ ﺧﻼﻓﺎ ﺃﻥ ﺭﺟﻼ ﻟﻮ ﺷﻬﺮ ﺳﻴﻔﺎ ﻋﻠﻰ ﺭﺟﻞ ﻟﻴﻘﻠﺘﻪ ﺑﻐﲑ ﺣﻖ ﺃﻥ ﻋﻠﻰ
ﺍﳌﺴﻠﻤﲔ ﻗﺘﻠﻪ( ١٧ﻓﺈﺫﺍ ﻛﺎﻥ ﺫﻟﻚ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻔﺮﺩ ﻓﺎﳉﻤﺎﻋﺔ ﻗﺘﺎﳍﺎ ﺃﻭﺟﺐ ﰲ ﺍﻟﺼﻴﺎﻝ ﻋﻠﻰ ﺍﻟﺪﻳﻦ ﺃﻭ ﺍﻟﻨﻔﺲ ﺃﻭ ﺍﳌﺎﻝ
ﺃﻭ ﺍﻟﻌﺮﺽ ...
٧ـ ﻗﺘﺎﻝ ﺃﻫﻞ ﺍﳊﺮﺍﺑﺔ ﻭﻗﻄﻊ ﺍﻟﻄﺮﻳﻖ :
ﻗﺎﻝ ﺗﻌﺎﱃ﴿ﺇﹺﻧﻤﺎ ﺟﺰﺍﺀُ ﺍﻟﱠﺬﻳﻦ ﻳﺤﺎﺭﹺﺑﻮﻥﹶ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﹶﻪ ﻭﻳﺴﻌﻮﻥﹶ ﻓﻲ ﺍﻷَﺭﺽﹺ ﻓﹶﺴﺎﺩﺍﹰ ﺃﹶﻥ ﻳﻘﹶﺘﻠﹸﻮﺍ ﺃﹶﻭ ﻳﺼﻠﱠﺒﻮﺍ ﺃﹶﻭ ﺗﻘﹶﻄﱠﻊ
ﺃﹶﻳﺪﻳﻬﹺﻢ ﻭﺃﹶﺭﺟﻠﹸﻬﻢ ﻣﻦ ﺧﻼﻑ ﺃﹶﻭ ﻳﻨﻔﹶﻮﺍ ﻣﻦ ﺍﻷَﺭﺽﹺ ﺫﹶﻟﻚ ﻟﹶﻬﻢ ﺧﺰﻱ ﻓﻲ ﺍﻟﺪﻧﻴﺎ ﻭﻟﹶﻬﻢ ﻓﻲ ﺍﻵﺧﺮﺓ ﻋﺬﹶﺍﺏ ﻋﻈﻴﻢ﴾
)ﺍﳌﺎﺋﺪﺓ ، (٣٣:ﻭﻗﺪ ﺭﻭﻯ ﺍﻟﺸﺎﻓﻌﻲ ﰲ ﻣﺴﻨﺪﻩ ﻋﻦ ﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﰲ ﻗﻄﺎﻉ ﺍﻟﻄﺮﻳﻖ ] ﺇﺫﺍ ﻗﺘﻠﻮﺍ
ﻭﺃﺧﺬﻭﺍ ﺍﳌﺎﻝ ﻗﺘﻠﻮﺍ ﻭﺻﻠﺒﻮﺍ ﻭﺇﺫﺍ ﺃﺧﺬﻭﺍ ﺍﳌﺎﻝ ﻭﱂ ﻳﻘﺘﻠﻮﺍ ﻗﻄﻌﺖ ﺃﻳﺪﻳﻬﻢ ﻭﺃﺭﺟﻠﻬﻢ ﻣﻦ ﺧﻼﻑ ﻭﺇﺫﺍ ﺃﺧﺎﻓﻮﺍ ﺍﻟﺴﺒﻴﻞ
ﻭﱂ ﻳﺄﺧﺬﻭﺍ ﻣﺎﻻﹰ ﻧﻔﻮﺍ ﻣﻦ ﺍﻷﺭﺽ [ ،ﻭﻳﻘﻮﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ] ﻭﺇﺫ ﻛﺎﻥ ﺍﶈﺎﺭﺑﻮﻥ ﺍﳊﺮﺍﻣﻴﺔ ﲨﺎﻋﺔ ﻓﺎﻟﻮﺍﺣﺪ ﻣﻨﻬﻢ
ﺑﺎﺷﺮ ﺍﻟﻘﺘﻞ ﺑﻨﻔﺴﻪ ﻭﺍﻟﺒﺎﻗﻮﻥ ﻟﻪ ﺃﻋﻮﺍﻥ ﻭﺭﺩﺀ ﻟﻪ ﻓﻘﺪ ﻗﻴﻞ ﺇﻧﻪ ﻳﻘﺘﻞ ﺍﳌﺒﺎﺷﺮ ﻓﻘﻂ ﻭﺍﳉﻤﻬﻮﺭ ﻋﻠﻰ ﺃﻥ ﺍﳉﻤﻴﻊ ﻳﻘﺘﻠﻮﻥ
ﻭﻟﻮ ﻛﺎﻧﻮﺍ ﻣﺎﺋﺔ ﻭﺃﻥ ﺍﻟﺮﺩﺀ ﻭﺍﳌﺒﺎﺷﺮ ﺳﻮﺍﺀ ﻭﻫﺬﺍ ﻫﻮ ﺍﳌﺄﺛﻮﺭ ﻋﻦ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ ﻓﺈﻥ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻲ ﺍﷲ
ﻋﻨﻪ ﻗﺘﻞ ﺭﺑﻴﺌﺔ ﺍﶈﺎﺭﺑﲔ ﻭﺍﻟﺮﺑﻴﺌﺔ ﻫﻮ ﺍﻟﻨﺎﻇﺮ ﺍﻟﺬﻱ ﳚﻠﺲ ﻋﻠﻰ ﻣﻜﺎﻥ ﻋﺎﻝ ﻳﻨﻈﺮ ﻣﻨﻪ ﳍﻢ ﻣﻦ ﳚﻲﺀ ﻭﻷﻥ ﺍﳌﺒﺎﺷﺮ ﺇﳕﺎ
ﳝﻜﻦ ﻣﻦ ﻗﺘﻠﻪ ﺑﻘﻮﺓ ﺍﻟﺮﺩﺀ ﻭﻣﻌﻮﻧﺘﻪ ﻭﺍﻟﻄﺎﺋﻔﺔ ﺇﺫﺍ ﺍﻧﺘﺼﺮ ﺑﻌﻀﻬﺎ ﺑﺒﻌﺾ ﺣﱴ ﺻﺎﺭﻭﺍ ﳑﺘﻨﻌﲔ ﻓﻬﻢ ﻣﺸﺘﺮﻛﻮﻥ ﰲ
ﺍﻟﺜﻮﺍﺏ ﻭﺍﻟﻌﻘﺎﺏ[ ، ١٨ﻭﻫﺬﺍ ﻛﻠﻪ ﺇﺫﺍ ﻗﺪﺭ ﻋﻠﻴﻬﻢ ﻓﺄﻣﺎ ﺇﺫﺍ ﻃﻠﺒﻬﻢ ﺍﻟﺴﻠﻄﺎﻥ ﻭﻧﻮﺍﺑﻪ ﻹﻗﺎﻣﺔ ﺍﳊﺪ ﺑﻼ ﻋﺪﻭﺍﻥ ﻓﺎﻣﺘﻨﻌﻮﺍ
ﻋﻠﻴﻪ ﻓﺈﻧﻪ ﳚﺐ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﻗﺘﺎﳍﻢ ﺑﺎﺗﻔﺎﻕ ﺍﻟﻌﻠﻤﺎﺀ ﺣﱴ ﻳﻘﺪﺭ ﻋﻠﻴﻬﻢ ﻛﻠﻬﻢ .
ﻭﳜﺎﻟﻒ ﻗﺘﺎﳍﻢ ﻗﺘﺎﻝ ﺍﳌﺸﺮﻛﲔ ﻭﺍﳌﺮﺗﺪﻳﻦ ﻣﻦ ﲦﺎﻧﻴﺔ ﺃﻭﺟﻪ :
-١ﺃﻥ ﻳﻘﺼﺪ ﺑﺎﻟﻘﺘﺎﻝ ﺭﺩﻋﻬﻢ ﻭﻻ ﻳﻌﺘﻤﺪ ﺑﻪ ﻗﺘﻠﻬﻢ ﻭﳚﻮﺯ ﺃﻥ ﻳﻌﺘﻤﺪ ﻗﺘﻞ ﺍﳌﺸﺮﻛﲔ ﻭﺍﳌﺮﺗﺪﻳﻦ.
-٢ﺃﻥ ﻳﻘﺎﺗﻠﻬﻢ ﻣﻘﺒﻠﲔ ﻭﻳﻜﻒ ﻋﻨﻬﻢ ﻣﺪﺑﺮﻳﻦ ﻭﳚﻮﺯ ﻗﺘﺎﻝ ﺃﻫﻞ ﺍﻟﺮﺩﺓ ﻭﺍﳊﺮﺏ ﻣﻘﺒﻠﲔ ﻭﻣﺪﺑﺮﻳﻦ.
-٣ﻻ ﳚﻮﺯ ﺍﻹﺟﻬﺎﺯ ﻋﻠﻰ ﺟﺮﺣﺎﻫﻢ ﻭﺇﻥ ﺟﺎﺯ ﺍﻹﺟﻬﺎﺯ ﻋﻠﻰ ﺟﺮﺣﻰ ﺍﳌﺸﺮﻛﲔ ﻭﺍﳌﺮﺗﺪﻳﻦ.
-٤ﺃﻥ ﻻ ﻳﻘﺘﻞ ﺃﺳﺮﺍﻫﻢ ﻭﺇﻥ ﻗﺘﻞ ﺃﺳﺮﻯ ﺍﳌﺸﺮﻛﲔ ﻭﺍﳌﺮﺗﺪﻳﻦ ﻭﻳﻌﺘﱪ ﺃﺣﻮﺍﻝ ﻣﻦ ﰲ ﺍﻷﺳﺮ ﻣﻨﻬﻢ ﻓﻤﻦ ﺃﻣﻨﺖ ﺭﺟﻌﺘﻪ
ﺇﱃ ﺍﻟﻘﺘﺎﻝ ﺃﻃﻠﻖ ﻭﻣﻦ ﱂ ﻳﺆﻣﻦ ﻣﻨﻪ ﺍﻟﺮﺟﻌﺔ ﺣﺒﺲ ﺇﱃ ﺍﳒﻼﺀ ﺍﳊﺮﺏ ﰒ ﻳﻄﻠﻖ ﻭﱂ ﳚﺰ ﺃﻥ ﳛﺒﺲ ﺑﻌﺪﻫﺎ.
-٥ﺃﻥ ﻻ ﺗﻐﻨﻢ ﺃﻣﻮﺍﳍﻢ ﻭﻻ ﺗﺴﱮ ﺫﺭﺍﺭﻳﻬﻢ .ﻗﺎﻝ " ﻣﻨﻌﺖ ﺩﺍﺭ ﺍﻹﺳﻼﻡ ﻣﺎ ﻓﻴﻬﺎ ﻭﺃﺑﺎﺣﺖ ﺩﺍﺭ ﺍﻟﺸﺮﻙ ﻣﺎ ﻓﻴﻬﺎ ".
-٦ﺃﻥ ﻻ ﻳﺴﺘﻌﺎﻥ ﻟﻘﺘﺎﳍﻢ ﲟﺸﺮﻙ ﻣﻌﺎﻫﺪ ،ﻭﻻ ﺫﻣﻲ ،ﻭﺇﻥ ﺟﺎﺯ ﺃﻥ ﻳﺴﺘﻌﺎﻥ ﻢ ﻋﻠﻰ ﻗﺘﺎﻝ ﺃﻫﻞ ﺍﻟﺮﺩﺓ ﻭﺍﳊﺮﺏ.
-٧ﺃﻥ ﻻ ﻳﻬﺎﺩﻢ ﺇﱃ ﻣﺪﺓ ،ﻭﻻ ﻳﻮﺍﺩﻋﻬﻢ ﻋﻠﻰ ﻣﺎﻝ ،ﻓﺈﻥ ﻫﺎﺩﻢ ﺇﱃ ﻣﺪﺓ ،ﱂ ﻳﻠﺰﻣﻪ ،ﻓﺈﻥ ﺿﻌﻒ ﻋﻦ ﻗﺘﺎﳍﻢ
ﺍﻧﺘﻈﺮ ﻢ ﺍﻟﻘﻮﺓ ﻋﻠﻴﻬﻢ ،ﻭﺇﻥ ﻭﺍﺩﻋﻬﻢ ﻋﻠﻰ ﻣﺎﻝ ﺑﻄﻠﺖ ﺍﳌﻮﺍﺩﻋﺔ ،ﻭﻧﻈﺮ ﰲ ﺍﳌﺎﻝ ،ﻓﺈﻥ ﻛﺎﻥ ﻣﻦ ﻓﻴﺌﻬﻢ ﺃﻭ ﻣﻦ
/ ١٧ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ ) .(٢٤٠٢/١ـ ﻫﺬﺍ ﺣﻜﻢ ﺍﻟﺼﺎﺋﻞ ﺍﳌﺴﻠﻢ ،ﻓﻜﻴﻒ ﺇﺫﺍ ﺻﺎﻝ ﺃﻫﻞ ﺍﻟﺮﺩﺓ ﻭﺗﺒﺪﻳﻞ ﺍﻟﺸﺮﻉ ﻋﻠﻰ ﺍﻟﺪﻣﺎﺀ ﺍﻟﱪﻳﺌﺔ ،ﻭﻛﻴﻒ ﺇﺫﺍ
ﺻﺎﻝ ﺍﻟﻜﻔﺎﺭ ﻋﻠﻰ ﺃﺭﺽ ﺍﳌﺴﻠﻤﲔ ﻭﺩﻳﻨﻬﻢ ﻭﺃﻋﺮﺍﺿﻬﻢ ؟
/ ١٨ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ﺝ٣١٢ /٢ ٨
ﺻﺪﻗﺎﻢ ﱂ ﻳﺮﺩﻩ ﻋﻠﻴﻬﻢ ،ﻭﺻﺮﻑ ﺍﻟﺼﺪﻗﺎﺕ ﰲ ﺃﻫﻠﻬﺎ ،ﻭﺍﻟﻔﻲﺀ ﰲ ﻣﺴﺘﺤﻘﻴﻪ ،ﻭﺇﻥ ﻛﺎﻥ ﻣﻦ ﺧﺎﻟﺺ ﺃﻣﻮﺍﳍﻢ ﱂ
ﳚﺰ ﺃﻥ ﳝﻠﻜﻪ ﻋﻠﻴﻬﻢ ،ﻭﻭﺟﺐ ﺭﺩﻩ ﺇﻟﻴﻬﻢ .
-٨ﺃﻥ ﻻ ﻳﻨﺼﺐ ﻋﻠﻴﻬﻢ ﺍﻟﻌﺮﺍﺩﺍﺕ ،ﻭﻻ ﲢﺮﻕ ﻋﻠﻴﻬﻢ ﺍﳌﺴﺎﻛﻦ ،ﻭﻻ ﻳﻘﻄﻊ ﻋﻠﻴﻬﻢ ﺍﻟﻨﺨﻞ ﻭﺍﻷﺷﺠﺎﺭ ،ﻷﺎ ﺩﺍﺭ
ﺇﺳﻼﻡ ﲤﻨﻊ ﻣﺎ ﻓﻴﻬﺎ ،ﻭﺇﻥ ﺑﻐﻰ ﺃﻫﻠﻬﺎ ،ﻓﺈﻥ ﺃﺣﺎﻃﻮﺍ ﺑﺄﻫﻞ ﺍﻟﻌﺪﻝ ﻭﺧﺎﻓﻮﺍ ﻣﻨﻬﻢ ﺍﻻﺻﻄﻼﻡ ،ﺟﺎﺯ ﺃﻥ ﻳﺪﻓﻌﻮﺍ ﻋﻦ
ﺃﻧﻔﺴﻬﻢ ﻣﺎ ﺍﺳﺘﻄﺎﻋﻮﺍ ﻣﻦ ﺍﻋﺘﻤﺎﺩ ﻗﺘﻠﻬﻢ ،ﻭﻧﺼﺐ ﺍﻟﻌﺮﺍﺩﺍﺕ ﻋﻠﻴﻬﻢ ،ﻓﺈﻥ ﺍﳌﺴﻠﻢ ﺇﺫﺍ ﺃﹸﺭﻳﺪﺕ ﻧﻔﺴﻪ ،ﺟﺎﺯ ﻟﻪ ﺍﻟﺪﻓﻊ
ﻋﻨﻬﺎ ﺑﻘﺘﻞ ﻣﻦ ﺃﺭﺍﺩﻫﺎ ،ﺇﺫﺍ ﻛﺎﻥ ﻻ ﻳﻨﺪﻓﻊ ﺑﻐﲑ ﺍﻟﻘﺘﻞ ،ﻭﻻ ﳚﻮﺯ ﺃﻥ ﻳﺴﺘﻤﺘﻊ ﺑﺬﺭﺍ ﺭﻳﻬﻢ ،ﻭﻻ ﺑﺴﻼﺣﻬﻢ ،ﻭﻻ
ﻳﺴﺘﻌﺎﻥ ﺑﻪ ﰲ ﻗﺘﺎﳍﻢ ،ﻭﺗﺮﻓﻊ ﺍﻟﻴﺪ ﻋﻨﻪ ﰲ ﻭﻗﺖ ﺍﻟﻘﺘﺎﻝ ﻭﺑﻌﺪﻩ .
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﳚﻮﺯ ﺃﻥ ﻳﺴﺘﻌﺎﻥ ﻋﻠﻰ ﻗﺘﺎﳍﻢ ﺑﺪﻭﺍﻢ ﻭﺳﻼﺣﻬﻢ ﻣﺎ ﻛﺎﻧﺖ ﺍﳊﺮﺏ ﻗﺎﺋﻤﺔ ،ﻭﻗﺪ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ
"ﻻ ﳛﻞ ﻣﺎﻝ ﺍﻣﺮﺉ ﻣﺴﻠﻢ ﺇﻻ ﺑﻄﻴﺐ ﻧﻔﺲ ﻣﻨﻪ " ﻓﺈﺫﺍ ﺍﳒﻠﺖ ﺍﳊﺮﺏ ﺩﻓﻊ ﺃﻫﻞ ﺍﻟﻌﺪﻝ ﳍﻢ ﺃﻣﻮﺍﳍﻢ ﺭﺩﺕ ﻋﻠﻴﻬﻢ
ﻭﻣﺎ ﺗﻠﻒ ﻣﻨﻬﺎ ﰲ ﻏﲑ ﻗﺘﺎﻝ ﻓﻬﻮ ﻣﻀﻤﻮﻥ ﻋﻠﻰ ﻣﺘﻠﻔﻪ ﻭﻣﺎ ﺃﺗﻠﻔﻮﻩ ﰲ ﺩﺍﺋﺮﺓ ﺍﳊﺮﺏ ﻣﻦ ﻧﻔﺲ ﻭﻣﺎﻝ ﻓﻬﻮ ﺭﺩ ﻭﻣﺎ
ﺃﺗﻠﻔﻮﻩ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﻌﺪﻝ ﰲ ﻏﲑ ﺩﺍﺋﺮﺓ ﺍﳊﺮﺏ ﻣﻦ ﻧﻔﺲ ﻭﻣﺎﻝ ﻓﻬﻮ ﻣﻀﻤﻮﻥ ﻋﻠﻴﻬﻢ ،ﻭﻣﺎ ﺃﺗﻠﻔﻮﻩ ﰲ ﺩﺍﺋﺮﺓ ﺍﳊﺮﺏ
ﻓﻔﻲ ﻭﺟﻮﺏ ﺿﻤﺎﻧﻪ ﻋﻠﻴﻬﻢ ﻗﻮﻻﻥ :
ﺃﺣﺪﳘﺎ :ﻳﻜﻮﻥ ﻫﺪﺭﺍﹰ ﻻ ﻳﻀﻤﻦ .
ﻭﺍﻟﺜﺎﱐ :ﻳﻜﻮﻥ ﻣﻀﻤﻮﻧﺎﹰ ﻋﻠﻴﻬﻢ ،ﻷﻥ ﺍﳌﻌﺼﻴﺔ ﻻ ﺗﺒﻄﻞ ﻭﻻ ﺗﺴﻘﻂ ﻏﺮﻣﺎﹰ ،ﻓﺘﻀﻤﻦ ﺍﻟﻨﻔﻮﺱ ﺑﺎﻟﻘﻮﺩ ﰲ ﺍﻟﻌﻤﺪ ،
ﻭﺍﻟﺪﻳﺔ ﰲ ﺍﳋﻄﺄ.
ﻭﻳﻐﺴﻞ ﺃﻫﻞ ﺍﻟﺒﻐﻲ ﻭﻳﺼﻠﻰ ﻋﻠﻴﻬﻢ ،ﻟﻘﻮﻝ ﺍﻟﻨﱯ "ﻓﺮﺽ ﻋﻠﻰ ﺃﻣﱵ ﻏﺴﻞ ﻣﻮﺗﺎﻫﻢ ﻭﺍﻟﺼﻼﺓ ﻋﻠﻴﻬﻢ " ﻭﻻ ﻳﺮﺙ
ﺑﺎﻍ ﻗﺘﻞ ﻋﺎﺩﻻﹰ ،ﻭﻻ ﻋﺎﺩﻝ ﻗﺘﻞ ﺑﺎﻏﻴﺎﹰ ﻟﻘﻮﻟﻪ " ﺍﻟﻘﺎﺗﻞ ﻻ ﻳﺮﺙ " ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﺃﻭﺭﺙ ﺍﻟﻌﺎﺩﻝ ﻣﻦ ﺍﻟﺒﺎﻏﻲ ﻭﻻ
ﺃﻭﺭﺙ ﺍﻟﺒﺎﻏﻲ ﻣﻦ ﺍﻟﻌﺎﺩﻝ.
ﻭﻗﺎﻝ ﺃﺑﻮ ﻳﻮﺳﻒ :ﺃﻭﺭﺙ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻣﻦ ﺻﺎﺣﺒﻪ ﻷﻧﻪ ﻣﺘﺄﻭﻝ ﰲ ﻗﺘﻠﻪ ،ﻭﺇﺫﺍ ﺃﺗﻰ ﺃﻫﻞ ﺍﻟﺒﻐﻲ ﻗﺒﻞ ﺍﻟﻘﺪﺭﺓ
ﻋﻠﻴﻬﻢ ﺣﺪﻭﺩﺍﹰ،ﻓﻔﻲ ﺇﻗﺎﻣﺘﻬﺎ ﻋﻠﻴﻬﻢ ﺑﻌﺪ ﺍﻟﻘﺪﺭﺓ ﻭﺟﻬﺎﻥ ،ﻭﻣﺎ ﻋﺸﺮﻭﻩ ﻋﻠﻰ ﲡﺎﺭﺓ ﺃﻫﻞ ﺍﻟﺬﻣﺔ ﻻﲡﺰﻫﻢ ) ﺃﻫﻞ ﺍﻟﺬﻣﺔ(
ﻷﻢ ﻣﺮﻭﺍ ﺎ ﳐﺘﺎﺭﻳﻦ ،ﲞﻼﻑ ﺍﻟﺰﻛﻮﺍﺕ ﺍﳌﺄﺧﻮﺫﺓ ﻣﻦ ﺍﳌﻘﻴﻤﲔ (...ﺃﻫـ
ﻭﺃﺭﺩﺕ ﻗﺘﻠﻪ ﻗﺎﻝ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ :ﻻ ﻭﺍﻟﺬﻱ ﺑﻌﺚ ﳏﻤﺪﺍﹰ ﺑﺎﳊﻖ ﻣﺎ ﺭﺃﻳﺘﻪ ﻭﻻ ﺃﺗﺎﱐ ،ﻓﻠﻤﺎ ﺩﺧﻞ ﺍﳊﺎﺭﺙ ﻋﻠﻰ
ﺭﺳﻮﻝ ﺍﷲ ﻗﺎﻝ :ﺃﻣﻨﻌﺖ ﺍﻟﺰﻛﺎﺓ ﻭﺃﺭﺩﺕ ﻗﺘﻞ ﺭﺳﻮﱄ؟ ﻗﺎﻝ ﻻ ﻭﺍﻟﺬﻱ ﺑﻌﺜﻚ ﺑﺎﳊﻖ ﻣﺎ ﺭﺃﻳﺘﻪ ﻭﻻ ﺃﺗﺎﱐ ﻭﻣﺎ ﺃﻗﺒﻠﺖ
ﺇﻻ ﺣﲔ ﺍﺣﺘﺒﺲ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﺧﺸﻴﺖ ﺃﻥ ﺗﻜﻮﻥ ﺳﺨﻄﻪ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﺣﻜﻴﻢ ﻭﺭﺳﻮﻟﻪ ﻓﱰﻟﺖ " ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ
ﺁﻣﻨﻮﺍ ﺇﻥ ﺟﺎﺀﻛﻢ ﻓﺎﺳﻖ ﺑﻨﺒﺄ ﻓﺘﺒﻴﻨﻮﺍ -ﺇﱃ ﻗﻮﻟﻪ " -ﺃﺧﺮﺟﻪ ﺍﻟﻄﱪﺍﱐ.
ﻳﻘﻮﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﰲ ﻣﺪﺍﺭﺝ ﺍﻟﺴﺎﻟﻜﲔ ...) :ﳌﺎ ﻗﺪﻡ ﺑﻨﻮ ﺍﳌﺼﻄﻠﻖ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﻗﺎﻟﻮﺍ :ﲰﻌﻨﺎ ﲟﻘﺪﻡ ﺭﺳﻮﻟﻚ
ﻓﺨﺮﺟﻨﺎ ﻧﺘﻠﻘﺎﻩ ﻭﻧﻜﺮﻣﻪ ...ﺍﱁ ﻓﺎﻤﻬﻢ ﺭﺳﻮﻝ ﺍﷲ ﻭﺑﻌﺚ ﺧﺎﻟﺪ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ﺧﻔﻴﺔ ﰲ ﻋﺴﻜﺮ ﻭﺃﻣﺮﻩ ﺃﻥ ﳜﻔﻰ
ﻋﻠﻴﻬﻢ ﻗﺪﻭﻣﻪ ،ﻭﻗﺎﻝ ﻟﻪ :ﻓﺈﻥ ﺭﺃﻳﺖ ﻣﻨﻬﻢ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺇﳝﺎﻢ ﻓﺨﺬ ﻣﻨﻬﻢ ﺯﻛﺎﺓ ﺃﻣﻮﺍﳍﻢ ،ﻭﺇﻥ ﱂ ﺗﺮ ﺫﻟﻚ ﻓﺎﺳﺘﻌﻤﻞ
ﻣﻨﻬﻢ ﻣﺎ ﻳﺴﺘﻌﻤﻞ ﰲ ﺍﻟﻜﻔﺎﺭ ،ﻓﻔﻌﻞ ﺧﺎﻟﺪ ﺫﻟﻚ ﻭﻭﺍﻓﺎﻫﻢ ،ﻓﺴﻤﻊ ﻣﻨﻬﻢ ﺁﺫﺍﻥ ﺻﻼﰐ ﺍﳌﻐﺮﺏ ﻭﺍﻟﻌﺸﺎﺀ ،ﻓﺄﺧﺬ ﻣﻨﻬﻢ
ﺻﺪﻗﺎﻢ ،ﻭﱂ ﻳﺮ ﻣﻨﻬﻢ ﺇﻻ ﺍﻟﻄﺎﻋﺔ ﻭﺍﳋﲑ( ﺃﻫـ.
ﻫﺪﻯ ﺃﰊ ﺑﻜﺮ ﰲ ﻗﺘﺎﻝ ﻣﺎﻧﻌﻲ ﺍﻟﺰﻛﺎﺓ :
ﻳﻘﻮﻝ ﺍﻟﺒﺨﺎﺭﻱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ )ﻭﻛﺎﻧﺖ ﺍﻷﺋﻤﺔ ﺑﻌﺪ ﺍﻟﻨﱯ ﻳﺴﺘﺸﲑﻭﻥ ﺍﻷﻣﻨﺎﺀ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﰲ ﺍﻷﻣﻮﺭ ﺍﳌﺒﺎﺣﺔ
ﻟﻴﺄﺧﺬﻭﺍ ﺑﺄﺳﻬﻠﻬﺎ ﻓﺈﺫﺍ ﻭﺿﺢ ﺍﻟﻜﺘﺎﺏ ﺃﻭ ﺍﻟﺴﻨﺔ ﱂ ﻳﺘﻌﺪﻭﻩ ﺇﱃ ﻏﲑﻩ ﺍﻗﺘﺪﺍﺀ ﺑﺎﻟﻨﱯ ﻭﺭﺃﻯ ﺃﺑﻮ ﺑﻜﺮ ﻗﺘﺎﻝ ﻣﻦ ﻣﻨﻊ
ﺍﻟﺰﻛﺎﺓ ﻓﻘﺎﻝ ﻋﻤﺮ ﻛﻴﻒ ﺗﻘﺎﺗﻞ ﻭﻗﺪ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ " ﺃﻣﺮﺕ ﺃﻥ ﺃﻗﺎﺗﻞ ﺍﻟﻨﺎﺱ ﺣﱴ ﻳﻘﻮﻟﻮﺍ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻓﺈﺫﺍ
ﻗﺎﻟﻮﺍ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻋﺼﻤﻮﺍ ﻣﲏ ﺩﻣﺎﺀﻫﻢ ﻭﺃﻣﻮﺍﳍﻢ ﺇﻻ ﲝﻘﻬﺎ " ﻓﻘﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﻭﺍﷲ ﻷﻗﺎﺗﻠﻦ ﻣﻦ ﻓﺮﻕ ﺑﲔ ﻣﺎ ﲨﻊ
ﺭﺳﻮﻝ ﺍﷲ ﰒ ﺗﺎﺑﻌﻪ ﻋﻤﺮ .ﻓﻠﻢ ﻳﺘﻠﻔﺖ ﺃﺑﻮ ﺑﻜﺮ ﺇﱃ ﻣﺸﻮﺭﺓ ﺇﺫ ﻛﺎﻥ ﻋﻨﺪﻩ ﺣﻜﻢ ﺭﺳﻮﻝ ﺍﷲ ﰲ ﺍﻟﺬﻳﻦ ﻓﺮﻗﻮﺍ
ﺑﲔ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺰﻛﺎﺓ ،ﻭﺃﺭﺍﺩﻭﺍ ﺗﺒﺪﻳﻞ ﺍﻟﺪﻳﻦ ﻭﺃﺣﻜﺎﻣﻪ ﻗﺎﻝ ﺍﻟﻨﱯ " ﻣﻦ ﺑﺪﻝ ﺩﻳﻨﻪ ﻓﺎﻗﺘﻠﻮﻩ ".
ﻭﺟﺎﺀ ﺃﻳﻀﺎ ﰲ ﻣﺎﻧﻌﻲ ﺍﻟﺰﻛﺎﺓ ﻭﺣﻜﻤﻬﻢ :ﺣﺪﻳﺚ ﻃﺎﺭﻕ ﺑﻦ ﺷﻬﺎﺏ ﻋﻦ ﻭﻓﺪ ﺑﺰﺍﺣﺔ ﻣﻦ ﺃﺳﺪ ﻭﻏﻄﻔﺎﻥ ﻳﺴﺄﻟﻮﻥ ﺃﺑﺎ
ﺑﻜﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺍﻟﺼﻠﺢ ﻓﺨﲑﻫﻢ ﺑﲔ ﺍﳊﺮﺏ ﺍﻠﻴﺔ ﻭﺍﻟﺴﻠﻢ ﺍﳌﺨﺰﻳﺔ ﻓﻘﺎﻟﻮﺍ ﻫﺬﻩ ﺍﻠﻴﺔ ﻗﺪ ﻋﺮﻓﻨﺎﻫﺎ ﻓﻤﺎ ﺍﳌﺨﺰﻳﺔ
ﻓﻘﺎﻝ ﳍﻢ:
-١ﺗﻨـﺰﻉ ﻣﻨﻜﻢ ﺍﳊﻠﻘﺔ ﻭﺍﻟﻜﺮﺍﻉ.
-٢ﻭﻧﻐﻨﻢ ﻣﺎ ﺃﺻﺒﻨﺎ ﻣﻨﻜﻢ ﻭﺗﺮﺩﻭﻥ ﻋﻠﻴﻨﺎ ﻣﺎ ﺃﺻﺒﺘﻢ ﻣﻨﺎ.
-٣ﻭﻳﺪﻭﻥ ﻗﺘﻼﻧﺎ ﻭﺗﻜﻮﻥ ﻗﺘﻼﻛﻢ ﰲ ﺍﻟﻨﺎﺭ.
-٤ﻭﺗﺘﺮﻛﻮﻥ ﺃﻗﻮﺍﻣﺎﹰ ﻳﺘﺘﺒﻌﻮﻥ ﺃﺫﻧﺎﺏ ﺍﻹﺑﻞ ﺣﱴ ﻳﺮﻯ ﺍﷲ ﺧﻠﻴﻔﺔ ﺭﺳﻮﻝ ﺍﷲ ﻭﺍﳌﻬﺎﺟﺮﻳﻦ ﻭﺍﻷﻧﺼﺎﺭ ﺃﻣﺮﺍﹰ ﻳﻌﺬﺭﻭﻧﻜﻢ
ﺑﻪ.
ﻓﻘﺎﻝ ﻋﻤﺮ :ﻓﺈﻥ ﻗﺘﻼﻧﺎ ﻗﺘﻠﺖ ﻋﻠﻰ ﺃﻣﺮ ﺍﷲ ﺃﺟﻮﺭﻫﺎ ﻋﻠﻰ ﺍﷲ ﻟﻴﺲ ﳍﺎ ﺩﻳﺎﺕ " ﺭﻭﺍﻩ ﺍﻟﱪﻗﺎﱐ ﻋﻠﻰ ﺷﺮﻁ ﺍﻟﺒﺨﺎﺭﻱ "
ﻭﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ :ﺇﻥ ﺫﻟﻚ ﳚﺮﻯ ﰲ ﺷﺄﻥ ﻛﻞ ﺍﳌﻤﺘﻨﻌﲔ ﻋﻦ ﺍﻟﺸﺮﺍﺋﻊ ﺑﻌﺪ ﺗﻮﺑﺘﻬﻢ ﻭﺍﻟﻘﺪﺭﺓ ﻋﻠﻴﻬﻢ ﺣﱴ ﻳﺘﺄﻛﺪ
ﺍﻧﻘﻴﺎﺩﻫﻢ ﻟﻠﺸﺮﻉ ،ﻭﻗﺪ ﺃﺷﺎﺭ ﻟﻠﺤﺪﻳﺚ ﺍﳌﺎﻭﺭﺩﻱ ﰲ ﺍﻟﻜﻼﻡ ﻋﻦ ﺍﻟﺮﺩﺓ.
ﻫﺬﺍ ﻓﻴﻤﻦ ﻣﻨﻌﻬﺎ ﺭﺩﺍﹰ ﻷﻣﺮ ﺍﷲ ﻋﻠﻴﻪ ﻭﺗﺮﻛﺎﹰ ﻟﻠﻘﺒﻮﻝ ﻭﺍﻣﺘﻨﺎﻋﺎﹰ ﻋﻦ ﺍﻟﺘﺴﻠﻴﻢ ﻓﻬﺬﻩ ﺭﺩﺓ ﺻﺮﳛﺔ ﻳﻘﺘﻞ ﺎ ﻛﻔﺮﺍﹰ ﻭﻗﺪ
ﺃﻭﺿﺢ ﺍﻟﻌﻠﻤﺎﺀ ﺫﻟﻚ ﰲ ﺑﺎﺏ ﻗﺘﻞ ﻣﻦ ﺃﰉ ﺍﻟﻔﺮﺍﺋﺾ ﺃﻣﺎ ﻣﻦ ﻣﻨﻌﻬﺎ ﺑﻐﻴﺎﹰ ﻋﻠﻰ ﺍﻹﻣﺎﻡ ﳝﻨﻌﻪ ﺣﻘﻪ ﰲ ﺍﺳﺘﻴﻔﺎﺋﻬﺎ ﻣﻦ ﻏﲑ
ﺭﺩ ﻷﻣﺮ ﺍﷲ ﻋﻠﻴﻪ ﺃﻭ ﺃﺑﺎﺀ ﻣﻦ ﻗﺒﻮﻝ ﺍﻟﻔﺮﺍﺋﺾ ﻓﻬﺆﻻﺀ ﺑﻐﺎﺓ ﻣﺜﻞ ﻣﻦ ﻗﺎﻝ ﺷﺎﻋﺮﻫﻢ :
ﳌﻨﺎﻳﺎﻧـــﺎ ﻗﺮﻳـــﺐ ﻭﻣـــﺎ ﻧـــﺪﺭﻱ ﺃﻻ ﺃﺻــﺒﺤﻴﻨﺎ ﻗﺒــﻞ ﻧــﺎﺋﺮﺓ ﺍﻟﻔﺠــﺮ
ـﺮ
ـﺄﻥ ﺃﰊ ﺑﻜــ
ـﺎﻝ ﺷــ
ـﺎ ﻣﺎﺑــ
ﻳﺎﻋﺠﺒــ ﺃﻃﻌﻨــﺎ ﺭﺳــﻮﻝ ﺍﷲ ﻣــﺎ ﻛــﺎﻥ ﻭﺳــﻄﻨﺎ
ﺗﻴﻤﻴﺔ ﻛﺎﻟﻨﺼﲑﻳﺔ ﻭﺍﻟﺒﺎﻃﻨﻴﺔ ﻭﺍﻹﲰﺎﻋﻴﻠﻴﺔ ﻭﺍﻟﺒﻬﺮﺓ ﻭﺍﻟﻘﺎﺩﻳﺎﻧﻴﺔ ﻭﻏﺎﻟﻴﺔ ﺍﳉﻬﻤﻴﺔ ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻟﻔﺮﻕ ﺍﻟﱵ ﻳﻜﻮﻥ
ﺍﻟﻜﻔﺮ ﻓﻴﻬﺎ ﺑﺎﻟﻌﻤﻮﻡ ،ﻭﻳﺴﺮﻯ ﺍﳊﻜﻢ ﻓﻴﻬﺎ ﺇﱃ ﺍﻟﺬﺭﻳﺔ ﻭﺍﻟﻨﺴﺎﺀ٠
] [٢ﺍﻟﺘﻜﻔﲑ ﺑﺎﳉﻤﻠﺔ :
ﻭﻫﻮ ﺍﳊﻜﻢ ﻋﻠﻰ ﺍﻟﻄﺎﺋﻔﺔ ﺑﺎﻟﻜﻔﺮ ،ﻭﻫﺬﺍ ﺍﳊﻜﻢ ﺑﺎﳉﻤﻠﺔ ﻻ ﻳﻘﻄﻊ ﺑﻪ ﰲ ﻛﻞ ﻓﺮﺩ ﻣﻨﻬﻢ ،ﻭﺇﻥ ﻛﺎﻥ ﻳﻌﻤﻬﻢ ﻫﺬﺍ
ﺍﳊﻜﻢ ،ﻛﻤﺎ ﺃﻥ ﺍﻷﻣﺮ ﻻ ﻳﺴﺮﻯ ﺇﱃ ﺍﻟﺬﺭﻳﺔ ﻭﺍﻟﻨﺴﺎﺀ ﻭﻫﺬﺍ ﺍﻷﻣﺮ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻸﻓﺮﺍﺩ ﻻ ﻳﻌﺘﱪ ﻋﻨﺪ ﺍﻻﻣﺘﻨﺎﻉ ﺃﻣﺎ ﺑﻌﺪ
ﺍﻟﻘﺪﺭﺓ ﺃﻱ ﺑﻌﺪ ﺍﳊﺮﺏ ﻭﺍﻟﺘﻤﻜﻦ ﻣﻨﻬﻢ ،ﻳﻌﺎﻣﻞ ﻛﻞ ﻓﺮﺩ ﺣﺴﺐ ﻭﺿﻌﻪ
ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﺒﻐﺎﺓ ﻭﻫﻢ ﻣﺴﻠﻤﻮﻥ ﻳﻌﺎﻣﻠﻮﻥ ﻣﻌﺎﻣﻠﺔ ﻛﻴﺎﻥ ﻣﻌﲎ ﻭﺍﺣﺪ ،ﻭﻛﺬﻟﻚ ﻗﻄﺎﻉ ﺍﻟﻄﺮﻕ ﺃﻫﻞ ﺍﳊﺮﺍﺑﺔ ﻭﺃﻫﻞ
ﺍﻟﺒﺪﻉ ،ﻓﻜﻴﻒ ﻻ ﻳﺴﺮﻯ ﻫﺬﺍ ﺍﳊﻜﻢ ﻋﻠﻰ ﻣﻦ ﺍﺟﺘﻤﻌﻮﺍ ﻋﻠﻰ ﻛﻔﺮ ﻛﺤﻤﺎﺱ ـ ﺭﺩﺓ ﺍﻣﺘﻨﺎﻉ ﻋﻦ ﺍﻟﺸﺮﺍﺋﻊ ـ ﺃﻭ
ﻏﲑﻫﺎ ﻣﻦ ﺍﻟﺘﻨﻈﻴﻤﺎﺕ ﺍﻟﱵ ﺣﺎﺭﺑﺖ ﺍﳌﺴﻠﻤﲔ ﻣﻊ ﺍﻟﺼﻠﻴﺒﻴﺔ ﻭﺍﻟﺼﻬﻴﻮﻧﻴﺔ ﺍﻟﻌﺎﳌﻴﺔ ﻛﺎﳉﻴﺶ ﺍﻹﺳﻼﻣﻲ ﻭﲪﺎﺱ ﺍﻟﻌﺮﺍﻕ ،
ﺃﻭ ﺣﺎﺭﺑﺖ ﻭﺣﺪﻫﺎ ـ ﳌﺼﻠﺤﺔ ﺍﻷﻋﺪﺍﺀ ـ ﺿﺪ ﺍﻹﺳﻼﻡ ﻭﺗﻄﺒﻴﻖ ﺍﻟﺸﺮﻳﻌﺔ٠
ﻭﺍﳋﻮﺍﺭﺝ ﻭﺇﻥ ﺍﺧﺘﻠﻔﻮﺍ ﺍﺑﺘﺪﺍﺀً ﰲ ﻛﻔﺮﻫﻢ ،ﺇﻻ ﺃﻢ ﱂ ﳜﺘﻠﻔﻮﺍ ﰲ ﻗﺘﺎﳍﻢ ﻋﻨﺪ ﺍﻻﻣﺘﻨﺎﻉ ،ﺑﻞ ﻗﻮﺗﻠﻮﺍ ﻣﻘﺎﺗﻠﺔ ﺍﻟﺮﺟﻞ
ﺍﻟﻮﺍﺣﺪ ،ﺑﻞ ﺍﺟﺘﻤﻊ ﻋﻠﻰ ﻗﺘﺎﳍﻢ ﻣﻦ ﻭﻗﻊ ﺍﻻﺧﺘﻼﻑ ﺑﻴﻨﻬﻢ ،ﺇﺫ ﻗﺎﺗﻠﻬﻢ ﻋﻠﻲ ﻭﻛﺬﻟﻚ ﻣﻌﺎﻭﻳﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻣﻊ ﻣﺎ
ﺑﻴﻨﻬﻤﺎ ﻣﻦ ﺍﺧﺘﻼﻑ ،ﻭﻛﺬﻟﻚ ﻓﻌﻞ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻟﺰﺑﲑ ﲟﺼﻌﺐ ﻭﺍﱄ ﺍﻟﻌﺮﺍﻕ ،ﻭﰲ ﺍﳉﻬﺔ ﺍﳌﺨﺎﻟﻔﺔ ﳍﻢ ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ
ﻣﺮﻭﺍﻥ ،ﺑﺎﳊﺠﺎﺝ ﻭﺍﳌﻬﻠﺐ ﻭﻏﲑﻫﻢ ﻣﻦ ﻗﺎﺩﺓ ﺟﻴﺸﻪ ،ﻛﻠﻬﻢ ﺃﲨﻌﻮﺍ ﻋﻠﻰ ﻗﺘﺎﳍﻢ ،ﻷﻥ ﺍﻵﻣﺮ ﺑﻘﺘﺎﳍﻢ ﻫﻮ ﺭﺳﻮﻝ ﺍﷲ
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ﺍﻟﻘﺎﺋﻞ" :ﻟﹶﺌﻦ ﺃﹶﻧﺎ ﺃﹶﺩﺭﻛﹾﺘﻬﻢ ﻟﹶﺄﹶﻗﹾﺘﻠﹶﻨﻬﻢ ﻗﹶﺘﻞﹶ ﻋﺎﺩ"
راﺑﻌﺎ ً :أﺣﻜﺎم اﻟﻄﻮاﺋﻒ ﻏﯿﺮ اﻟﻤﻤﺘﻨﻌﺔ واﻷﻓﺮاد اﻟﻤﻘﺪور ﻋﻠﯿﮭﻢ ﻣﻦ اﻟﻤﺎرﻗﯿﻦ واﻟﺰﻧﺎدﻗﺔ ورؤوس
اﻟﻔﺘﻨﺔ
ﺃ ـ ﺿﻮﺍﺑﻂ ﺍﻷﺣﻜﺎﻡ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻸﻓﺮﺍﺩ :
-١ﻣﻦ ﺃﺗﻰ ﺑﺄﻗﻮﺍﻝ ﺃﻭ ﺃﻓﻌﺎﻝ ﻟﻴﺴﺖ ﺑﻌﻴﻨﻬﺎ ﻣﻜﻔﺮﺓ ﻭﻟﻜﻦ ﻣﺂﻻﺗﻬﺎ ﻭﻟﻮﺍﺯﻣﻬﺎ ﺍﳌﺒﺎﺷﺮﺓ ﻣﻜﻔﺮﺓ ﻓﻬﺬﺍ ﻳﺘﻬﻢ ﺑﺎﻟﻜﻔﺮ ﻭﻻ
ﻳﻜﻔﺮ ﺇﻻ ﺑﻌﺪ ﺍﺳﺘﻴﻔﺎﺀ ﺍﻟﺸﺮﻭﻁ ﻭﺍﻧﺘﻔﺎﺀ ﺍﳌﻮﺍﻧﻊ ) ﻛﺎﻟﻘﻮﻝ ﲞﻠﻖ ﺍﻟﻘﺮﺁﻥ ( ) ﻭﻫﺬﺍ ﰲ ﺍﳌﺴﺎﺋﻞ ﺍﳋﻔﻴﺔ ﺍﻟﱵ ﻗﺪ ﳜﻔﻰ
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ﺩﻟﻴﻠﻬﺎ ﻋﻠﻰ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﻛﻤﺎ ﰲ ﻣﺴﺎﺋﻞ ﺍﻟﻘﺪﺭ ﻭﺍﻹﺭﺟﺎﺀ ﻭﳓﻮ ﺫﻟﻚ ﳑﺎ ﻗﺎﻟﻪ ﺃﻫﻞ ﺍﻷﻫﻮﺍﺀ(
- ٢ﻣﻦ ﺃﺗﻰ ﺑﺄﻗﻮﺍﻝ ﺃﻭ ﺃﻓﻌﺎﻝ ﻫﻲ ﺑﻌﻴﻨﻬﺎ ﻣﻜﻔﺮﺓ ،ﻭﻟﻜﻨﻬﺎ ﲢﺘﻤﻞ ﻭﺟﻬﺎ ﺁﺧﺮ ﻏﲑ ﺍﻟﻜﻔﺮ ﻟﻜﻮﻧﻪ ﺣﺪﻳﺚ ﻋﻬﺪ ﺑﺈﺳﻼﻡ
،ﺃﻭ ﻗﺎﺩﻣﺎ ﻣﻦ ﺑﺎﺩﻳﺔ ﻧﺎﺋﻴﺔ ،ﺃﻭ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻟﺸﺒﻬﺎﺕ ﻭﺍﻟﻌﻮﺍﺭﺽ ،ﻓﻬﺬﺍ ﻳﺘﻬﻢ ﺑﺎﻟﻜﻔﺮ ﺃﻳﻀﺎ ﻭﻻ ﻳﻜﻔﺮ ﺇﻻ ﺑﻌﺪ
ﺍﺳﺘﻴﻔﺎﺀ ﺍﻟﺸﺮﻭﻁ ﻭﺍﻧﺘﻔﺎﺀ ﺍﳌﻮﺍﻧﻊ ] ﻛﺎﺳﺘﺤﻼﻝ ﺍﳋﻤﺮ ﺃﻭ ﺍﻟﺰﻧﺎ [ ﻭﻫﺬﺍ ﻣﻊ ﻋﺪﻡ ﺍﻟﻌﻠﻢ ﻻ ﻳﻜﻮﻥ ﺍﺳﺘﺤﻼﻻ ﻓﻼﺑﺪ
ﻣﻦ ﺍﻟﻌﻠﻢ ﺣﱴ ﻳﺘﻜﻮﻥ ﺍﻟﻮﺻﻒ ﺍﳌﻨﺎﺳﺐ ﺍﻟﺬﻱ ﻳﺘﱰﻝ ﻋﻠﻴﻪ ﺍﳊﻜﻢ ﺍﻟﺸﺮﻋﻲ ،ﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ )ﻭﳍﺬﺍ ﱂ ﻳﻜﻔﺮ
ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﺍﺳﺘﺤﻞ ﺷﻴﺌﺎﹰ ﻣﻦ ﺍﶈﺮﻣﺎﺕ ﻟﻘﺮﺏ ﻋﻬﺪﻩ ﺑﺎﻹﺳﻼﻡ ﺃﻭ ﻧﺸﺄ ﺑﺒﺎﺩﻳﺔ ﺑﻌﻴﺪﺓ ،ﻓﺈﻥ ﺣﻜﻢ ﺍﻟﻜﻔﺮ ﻻ ﻳﻜﻮﻥ ﺇﻻ
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ﺑﻌﺪ ﺑﻠﻮﻍ ﺍﻟﺮﺳﺎﻟﺔ(
/ ٢١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٤٤١/٢٢ﺑﺮﻗﻢ ) ،(٦٨٨٠ﻭﻣﺴﻠﻢ ) (٢٩٦/٥ﺑﺮﻗﻢ ) (١٧٦٢ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ .
/ ٢٢ﺍﻟﺪﺭﺭ ﺍﻟﺴﻨﻴﺔ ﺟـ ١٠ﺹ ٤٣٣، ٤٣٢ﻭﻳﺮﺍﺟﻊ ﺍﻟﺪﺭﺭ ﺍﻟﺴﻨﻴﺔ ﺟـ ٨ﺹ ٢٤٤
/ ٢٣ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ﺟـ ٤ﺹ ٥٠١
-٣ﻣﻦ ﺃﺗﻰ ﺑﺄﻗﻮﺍﻝ ﺃﻭ ﺃﻓﻌﺎﻝ ﻫﻲ ﺑﻌﻴﻨﻬﺎ ﻣﻜﻔﺮﺓ ،ﻭﻻ ﲢﺘﻤﻞ ﻭﺟﻬﺎ ﺁﺧﺮ ﻏﲑ ﺍﻟﻜﻔﺮ ،ﻣﺜﻞ ﺍﺩﻋﺎﺀ ﺷﺮﻳﻚ ﻣﻊ ﺍﷲ ،
ﺃﻭ ﺍﻟﺒﻨﻮﺓ ﻟﻪ ،ﺃﻭ ﺩﻋﺎﺀ ﻏﲑ ﺍﷲ ﻭﺍﻻﺳﺘﻐﺎﺛﺔ ﺑﻪ ،ﺃﻭ ﲢﻜﻴﻢ ﺷﺮﻉ ﻏﲑ ﺷﺮﻉ ﺍﷲ -ﻓﻬﺬﺍ ﻳﺪﺍﻥ ﺑﺎﻟﻜﻔﺮ ﻗﺒﻞ ﺍﻻﺳﺘﺘﺎﺑﺔ
ﻭﺗﻜﻮﻥ ﺍﻻﺳﺘﺘﺎﺑﺔ ﳊﻔﻆ ﺍﻟﻨﻔﺲ ﻭﻋﺼﻤﺘﻬﺎ ﺑﺎﻹﺳﻼﻡ ﺑﻌﺪ ﺭﺟﻮﻋﻪ ﺇﻟﻴﻪ ،ﻭﻟﻴﺲ ﺑﻐﺮﺽ ﺍﺳﺘﻴﻔﺎﺀ ﺍﻟﺸﺮﻭﻁ ﻭﺍﻧﺘﻔﺎﺀ
ﺍﳌﻮﺍﻧﻊ ﻟﺜﺒﻮﺕ ﺍﻟﺒﻴﻨﺔ ﻭﺍﳊﺠﺔ ﺍﻟﺸﺮﻋﻴﺔ ﺑﺎﻟﻜﻔﺮ .
ﻳﻘﻮﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ):ﻭﳚﻮﺯ ﰲ ﺍﻟﺮﺩﺓ ﺍﻹﺩﺍﻧﺔ ﺑﺎﻟﻜﻔﺮ ﻗﺒﻞ ﺍﻻﺳﺘﺘﺎﺑﺔ ﻭﺗﻜﻮﻥ ﺍﻻﺳﺘﺘﺎﺑﺔ ﳊﻔﻆ ﺍﻟﻨﻔﺲ ﻭﻋﺼﻤﺘﻬﺎ
ﺑﺎﻹﺳﻼﻡ ﺑﻌﺪ ﻓﻴﺌﻬﺎ ﺇﻟﻴﻪ ﻭﻟﻴﺲ ﺑﻐﺮﺽ ﺍﺳﺘﻴﻔﺎﺀ ﺍﻟﺸﺮﻭﻁ ﻭﺍﻧﺘﻔﺎﺀ ﺍﳌﻮﺍﻧﻊ -ﻟﺜﺒﻮﺕ ﺍﻟﺒﻴﻨﺔ ﻭﺍﳊﺠﺔ ﺍﻟﺸﺮﻋﻴﺔ ﺑﺎﻟﻜﻔﺮ ﰒ
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ﻳﺴﺘﺘﺎﺏ ﻣﻊ ﺫﻟﻚ .
-ﻓﻤﻦ ﺍﺭﺗﺪ ﻋﻦ ﺍﻹﺳﻼﻡ ﻗﺘﻞ ﺑﻌﺪ ﺍﻻﺳﺘﺘﺎﺑﺔ -ﻓﺤﻜﻤﻮﺍ ﺑﺮﺩﺗﻪ ﻗﺒﻞ ﺍﳊﻜﻢ ﺑﺎﺳﺘﺘﺎﺑﺘﻪ -ﻓﺎﻻﺳﺘﺘﺎﺑﺔ ﺑﻌﺪ ﺍﳊﻜﻢ
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ﺑﺎﻟﺮﺩﺓ ،ﻭﺍﻻﺳﺘﺘﺎﺑﺔ ﺇﳕﺎ ﺗﻜﻮﻥ ﳌﻌﲔ .
ﻭﻳﺮﺍﺩ ﺑﺎﻻﺳﺘﺘﺎﺑﺔ ﻣﻌﻨﻴﺎﻥ:
ﺃ -ﻃﻠﺐ ﺍﻟﺘﻮﺑﺔ ﳑﻦ ﺣﻜﻢ ﻋﻠﻴﻪ ﺑﺎﻟﺮﺩﺓ .
ﺏ-ﲢﻘﻖ ﺷﺮﻭﻁ ﻭﺍﻧﺘﻔﺎﺀ ﻣﻮﺍﻧﻊ ﻗﺒﻞ ﺍﳊﻜﻢ ﻋﻠﻴﻪ ﺑﺎﻟﺮﺩﺓ .
ﻭﰱ ﺣﺎﻻﺕ ﺍﳋﻔﺎﺀ ﻭﺍﻟﺘﺒﺎﺱ ﺍﻷﻣﻮﺭ ﻣﻦ ﻛﺜﺮﺓ ﻣﺎ ﺗﻜﻠﻢ ﺍﻟﻨﺎﺱ ﰲ ﻣﻮﺿﻮﻉ ﻣﺎ ﺑﺎﳊﻖ ﻭﺍﻟﺒﺎﻃﻞ ،ﺗﻮﺟﻪ ﻤﺔ ﺍﻟﺮﺩﺓ ،
ﻭﻻ ﺗﺘﻢ ﺍﻹﺩﺍﻧﺔ ﺎ ،ﺇﻻ ﺑﻌﺪ ﺛﺒﻮﺕ ﺍﻹﺩﺍﻧﺔ ﺑﺎﻟﺒﻴﻨﺎﺕ ﻭﺍﳊﺠﺞ ﺍﻟﺸﺮﻋﻴﺔ ،ﻻﺳﺘﻴﻔﺎﺀ ﺍﻟﺸﺮﻭﻁ ﻭﺍﻧﺘﻔﺎﺀ ﺍﳌﻮﺍﻧﻊ ،ﻓﻴﻘﺎﻝ
ﻫﺬﻩ ﺭﺩﺓ ﻳﺴﺘﺘﺎﺏ ﺻﺎﺣﺒﻬﺎ ﻓﺈﻥ ﺗﺎﺏ ﻭﺇﻻ ﻗﺘﻞ ﻛﺎﻓﺮﺍ ﻣﺮﺗﺪﺍ.
-٤ﻣﻦ ﺃﺗﻰ ﺑﺄﻗﻮﺍﻝ ﺃﻭ ﺃﻓﻌﺎﻝ ﻫﻲ ﺑﻌﻴﻨﻬﺎ ﻣﻜﻔﺮﺓ ،ﻭﻻ ﲢﺘﻤﻞ ﻭﺟﻬﺎ ﺁﺧﺮ ﻏﲑ ﺍﻟﻜﻔﺮ ،ﻭﻟﻴﺲ ﳍﺎ ﺗﻮﺑﺔ ﻭﻫﻰ ﺍﻟﺮﺩﺓ
ﺍﳌﻐﻠﻈﺔ ،ﻭﻗﺪ ﺳﺒﻖ ﺍﳊﺪﻳﺚ ﻋﻨﻬﺎ.
- ٥ﻋﻨﺪﻣﺎ ﻳﻜﻮﻥ ﺍﻟﻜﻔﺮ ﺑﺎﻻﻧﺘﺴﺎﺏ ﺇﱃ ﻃﺎﺋﻔﺔ ﺃﻭ ﳓﻠﺔ ﺃﻭ ﺩﻳﻦ ﺃﻭ ﺩﺍﺭ ،ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﺃﻗﻮﺍﻝ ﺍﻟﻄﺎﺋﻔﺔ ﻣﻜﻔﺮﺓ ﻣﻊ ﺗﻐﲑ
ﺍﻟﺘﺒﻌﻴﺔ -ﻛﺎﻟﺒﻬﺎﺋﻴﺔ ﻣﺜﻼ ،ﻓﻌﻨﺪﺋﺬ ﻳـﻜﻮﻥ ﺍﻟﺘﻜﻔﲑ ﺣﻜﻤﻴﺎ ﻭﻋﺎﻣﺎ ﻟﻠﻄﺎﺋﻔﺔ ،ﻭﻳﻨﺘﻘﻞ ﺑﺎﻟﺘﺒﻌﻴﺔ ﻣﻦ ﺍﻵﺑﺎﺀ ﺇﱃ
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ﺍﻷﺑﻨﺎﺀ.
-٦ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻜﻔﺮ ﺷﺪﻳﺪ ﺍﻻﻟﺘﺼﺎﻕ ﺑﺎﻟﻄﺎﺋﻔﺔ ﻭﻟﻜﻦ ﱂ ﺗﺘﻐﲑ ﺍﻟﺘﺒﻌﻴﺔ ،ﻓﻬﻨﺎ ﻳﺘﻬﻢ ﺑﺎﻟﻜﻔﺮ ﻭﻻ ﻳﺪﺍﻥ ﺑﻪ ،ﺇﻻ ﺑﻌﺪ
ﺍﺳﺘﻴﻔﺎﺀ ﺍﻟﺸﺮﻭﻁ ﻭﺍﻧﺘﻔﺎﺀ ﺍﳌﻮﺍﻧﻊ ،ﻛﻤﺎ ﰲ ﺣﺪﻳﺚ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﻋﻦ ﺍﻹﲰﺎﻋﻴﻠﻴﺔ ]:ﺃﻣﺎ ﺃﻭﻟﺌﻚ ﻓﺄﺋﻤﺘﻬﻢ ﺍﻟﻜﺒﺎﺭ
ﺍﻟﻌﺎﺭﻓﻮﻥ ﲝﻘﻴﻘﺔ ﺩﻋﻮﺍﻫﻢ ﺍﻟﺒﺎﻃﻨﻴﺔ ﺯﻧﺎﺩﻗﺔ ﻣﻨﺎﻓﻘﻮﻥ ،ﻭﺃﻣﺎ ﻋﻮﺍﻣﻬﻢ ﺍﻟﺬﻳﻦ ﱂ ﻳﻌﺮﻓﻮﺍ ﺑﺎﻃﻨﺔ ﺃﻣﺮﻫﻢ ﻓﻘﺪ ﻳﻜﻮﻧﻮﺍ
ﻣﺴﻠﻤﲔ ـ ﺃﻣﺎ ﺇﺫﺍ ﺃﻇﻬﺮ ﺍﻷﺋﻤﺔ ﺍﻟﻜﺒﺎﺭ ﻣﻌﺘﻘﺪﺍﻢ ،ﻭﺃﺻﺒﺢ ﺍﻷﻣﺮ ﻣﺸﺘﻬﺮﺍ ﻣﻌﺮﻭﻓﺎ ﺑﻴﻨﻬﻢ ﻓﻤﻦ ﻫﻨﺎ ﻳﺼﺒﺢ ﺍﻟﻜﻞ
ﺳﻮﺍﺀ ﰲ ﺍﻟﻜﻔﺮ[.
/ ٢٤ﻣﻨﻬﺎﺝ ﺍﻟﺴﻨﺔ - ٢١/٣ﻭﻣﺜﻞ ﻗﻮﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﻣﻦ ﻗﺎﻝ ﺃﻥ ﻓﻮﺎ ] ﻳﻘﺼﺪ ﺍﻟﺼﻼﺓ [ ﻓﻼ ﺇﰒ ﻋﻠﻴﻪ ﻓﻬﻮ ﻛﺎﻓﺮ ﻣﺮﺗﺪ ﻳﺴﺘﺘﺎﺏ ﻓﺈﻥ ﺗﺎﺏ ﻭﺇﻻ ﻗﺘﻞ ٠ﺍﻟﺒﻼﻉ
ﺍﳌﺒﲔ ٣٣٥
/ ٢٥ﺍﻟﺪﺭﺭ ﺍﻟﺴﻨﻴﺔ ﺍﳉﺰﺀ ﺍﻟﻌﺎﺷﺮ ﺹ ٤٠٢ﻭﻗﺎﻝ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ )ﻭﺃﻣﺎ ﺍﻟﺘﻜﻔﲑ ﻓﺄﻧﺎ ﻷﻛﻔﺮ ﺇﻻﻣﻦ ﻋﺮﻑ ﺩﻳﻦ ﺍﻟﺮﺳﻮﻝ ﰒ ﺑﻌﺪﻣﺎ ﻋﺮﻓﻪ ﺳﺒﻪ ﻭﻰ
ﺍﻟﻨﺎﺱ ﻋﻨﻪ ﻭﻋﺎﺩﻯ ﻣﻦ ﻓﻌﻠﻪ ،ﻓﻬﺬﺍ ﻫﻮ ﺍﻟﺬﻱ ﺃﻛﻔﺮﻩ ،ﻭﺃﻛﺜﺮ ﺍﻷﻣﺔ ﻭﷲ ﺍﳊﻤﺪ ﻟﻴﺴﻮﺍ ﻛﺬﻟﻚ(ﻭﻫﺬﺍ ﺍﻟﺬﻱ ﺫﻛﺮﻩ ﺍﻟﺸﻴﺦ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺇﳕﺎ ﻳﻜـﻮﻥ ﰲ ﺣﺎﻟـﺔ
ﺍﻟﻀﻌﻒ ﻭﺍﻻﻟﺘﺒﺎﺱ ﻭﺍﻋﺘﺒﺎﺭ ﺍﳌﺂﻻﺕ.
/ ٢٦ﻓﻜﻤﺎ ﻛﺎﻥ ﺛﺒﻮﺕ ﺍﻹﺳﻼﻡ ﺑﺎﻟﻨﺺ ﻭﺍﻟﺪﻻﻟﺔ ﻭﺍﻟﺘﺒﻌﻴﺔ ﻓﻜﺬﺍ ﺍﻟﺮﺩﺓ ﻧﺒﺘﺪﺉ ﺑﺘﻘﺴﻴﻤﻬﺎ ﻓﻨﻘﻮﻝ ﺇﺎ ﺇﻣﺎ ﺃﻥ ﺗﻜﻮﻥ ﺑﺄﻗﻮﺍﻝ ﺍﻟﺸﺨﺺ ﻭﺃﻓﻌﺎﻟﻪ )ﻭﻫﺬﺍ ﻳﻘﺎﺑﻞ ﺍﻟـﻨﺺ
ﻭﺍﻟﺪﻻﻟﺔ( ﺃﻭ ﺗﻜﻮﻥ ﺑﺎﻟﺘﺒﻌﻴﺔ ﻭﻫﻨﺎ ﻳﺪﺧﻞ ﻣﻌﻨﺎ ﺍﻷﻗﺴﺎﻡ :ﺍﳋﺎﻣﺲ ﻭﺍﻟﺴﺎﺩﺱ ﻭﺍﻟﺴﺎﺑﻊ.
-٧ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﺪﺍﺭ ﺗﻌﻠﻮﻫﺎ ﺃﺣﻜﺎﻡ ﺍﻟﻜﻔﺮ ،ﻭﻳﻮﺟﺪ ﺎ ﻇﻮﺍﻫﺮ ﺍﻟﺸﺮﻙ ﻭﺍﻟﻜﻔﺮ ﻣﻦ ﻏﲑ ﺗﻐﲑ ﺗﺒﻌﻴﺔ ،ﻭﻻ ﺷﺪﺓ
ﺍﻟﺘﺼﺎﻕ -ﻓﻬﻨﺎ ﻻ ﻤﺔ ﻭﻻ ﺇﺩﺍﻧﺔ ﻭﻟﻜﻦ ﻳﺴﺘﱪﺃ ﻟﻠﺪﻳﻦ ﻭﺍﻟﻌﺮﺽ ﻭﻳﻜﻮﻥ ﺍﻟﺪﺍﺭ ﳍﺎ ﺻﻔﺔ ﺩﺍﺭ ﺍﻟﻜﻔﺮ ﻭﺣﻜﻢ ﺩﺍﺭ
ﺍﻹﺳﻼﻡ ﻭﻳﺴﺘﺼﺤﺐ ﺣﻜﻢ ﺍﻹﺳﻼﻡ ﻟﻠﺼﻐﲑ ،ﻭﺍﻟﻠﻘﻴﻂ ،ﻭﺍﻨﻮﻥ ،ﻭﳎﻬﻮﻝ ﺍﳊﺎﻝ ،ﻭﻳﻌﺎﻣﻞ ﺍﳌﻌﲔ ﻛﻤﺎ ﻳﻌﺎﻣﻞ ﰲ
ﺩﺍﺭ ﺍﻹﺳﻼﻡ ﺣﺴﺐ ﺣﺎﻟﻪ ﺑﻌﻴﻨﻪ ﻭﻟﻴﺲ ﺑﺎﻧﺘﺴﺎﺑﻪ ،ﺃﻣﺎ ﺩﺍﺭ ﺍﻹﺳﻼﻡ ﺍﶈﻀﺔ ﻓﻠﻴﺲ ﻓﻴﻬﺎ ﻣﺎ ﻳﺪﻋﻮ ﺇﱃ ﺍﻻﺳﺘﱪﺍﺀ ﻟﻠﺪﻳﻦ
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ﻭﺍﻟﻌﺮﺽ ﺑﺸﻜﻞ ﻋﺎﻡ.
ﺏ /ﺍﻟﻄﻮﺍﺋﻒ ﻏﲑ ﺍﳌﻤﺘﻨﻌﺔ :
ﺝ /ﺍﻟﺒﺪﻋﺔ :
ﻭﺍﳌﺮﺍﺩ ﻫﻨﺎ ﺍﻟﺒﺪﻋﺔ ﺍﻟﻜﻠﻴﺔ ﺍﻟﱵ ﲣﺎﻟﻒ ﺃﺻﻼ ﻛﻠﻴﺎ ﻣﻦ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﻛﺒﺪﻋﺔ ﺍﳋﻮﺍﺭﺝ ﻭﺍﳌﺮﺟﺌﺔ ﻭﺍﻟﻘﺪﺭﻳﺔ ﻭﺗﻜﻮﻥ
ﻋﻘﻮﺑﺔ ﺍﳌﺒﺘﺪﻉ ﺍﻟﻘﺘﻞ ﺇﺫﺍ ﻗﺎﺗﻞ ﺿﺪ ﺍﳌﺴﻠﻤﲔ ،ﺃﻭ ﺇﺫﺍ ﺃﺳﺘﺘﻴﺐ ﻣﻦ ﺑﺪﻋﺘﻪ ﻓﻠﻢ ﻳﺘﺐ – ﻭﻗﺪ ﺍﺗﺒﻊ ﺃﻫﻞ ﺍﻟﺴﻨﺔ
ﻭﺍﳉﻤﺎﻋﺔ ﺍﻟﺴﻴﺎﺳﺔ ﺍﳊﻜﻴﻤﺔ ﰲ ﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﺍﻟﺒﺪﻉ ،ﻭﺗﻘﻠﻴﻞ ﺷﺮﻫﺎ ﻣﺎ ﺃﻣﻜﻦ ﺫﻟﻚ .ﻭﻫﻨﺎ ﳝﻜﻦ ﺗﻜﻔﲑ ﺭﺅﻭﺱ ﺃﻫﻞ
ﺍﻟﺒﺪﻉ ﻭﺗﻔﺴﻴﻖ ﺍﳌﺪﻋﻮﻳﻦ ﻛﻤﺎ ﻗﺎﻝ ﺍﺪ ﺑﻦ ﺗﻴﻤﻴﺔ ﻧﻘﻼ ﻋﻦ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺟﺎﺀ ﰲ ﺍﻷﻃﻠﺲ ﻋﻦ ﳝﲔ ﺍﻟﺪﻭﻟﺔ ﳏﻤﻮﺩ ﺑﻦ
ﺳﺒﻜﺘﻜﲔ» :ﻭﰲ ﻛﻞ ﻧﺎﺣﻴﺔ ﻛﺎﻥ ﳏﻤﻮﺩ ﻳﻔﺘﺤﻬﺎ ﻛﺎﻥ ﻳﺰﻳﻞ ﻛﻞ ﺍﳌﺬﺍﻫﺐ ﺍﳋﺎﺭﺟﺔ ﻋﻦ ﻣﺬﻫﺐ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﻭﻣﻦ
ﻫﻨﺎ ﻗﻀﻲ ﻋﻠﻰ ﻛﻞ ﺃﺛﺮ ﻟﻠﺘﺸﻴﻊ ﺃﻭ ﺍﻻﻋﺘﺰﺍﻝ ﻭﻏﲑﻩ ﰲ ﻛﻞ ﺍﻟﺒﻼﺩ ﺍﻟﱵ ﺩﺧﻠﻬﺎ ﻭﻛﺬﻟﻚ ﺃﺯﺍﻝ ﻣﺬﻫﺐ ﺍﻟﺮﺍﻓﻀﺔ
ﻭﺍﻹﲰﺎﻋﻴﻠﻴﺔ ﻭﺍﻟﻘﺮﺍﻣﻄﺔ ﻭﺍﳉﻬﻤﻴﺔ ﻭﻣﻦ ﺇﻟﻴﻬﻢ.
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ﻭﻳﻘﻮﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﰲ “ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﺘﺴﻌﻴﻨﻴﺔ” :
»ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﻟﻼﻟﻜﺎﺋﻲ ﰲ ﻛﺘﺎﺑﻪ ﺍﳌﺸﻬﻮﺭ ﰲ “ﺷﺮﺡ ﺃﺻﻮﻝ ﺍﻋﺘﻘﺎﺩ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ” ﳌﺎ ﺫﻛﺮ
ﻋﻘﻮﺑﺎﺕ ﺍﻷﺋﻤﺔ ﻷﻫﻞ ﺍﻟﺒﺪﻉ ﻗﺎﻝ :ﻭﺍﺳﺘﺘﺎﺏ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺍﻟﻘﺎﺩﺭ ﺑﺎﷲ ﺣﺮﺱ ﺍﷲ ﻣﻬﺠﺘﻪ ﻭﺃﻣﺪ ﺑﺎﻟﺘﻮﻓﻴﻖ ﺃﻣﻮﺭﻩ ﻭﻭﻓﻘﻪ
ﻣﻦ ﺍﻟﻘﻮﻝ ﻭﺍﻟﻌﻤﻞ ﳌﺎ ﻳﺮﺿﻲ ﻣﻠﻴﻜﻪ ﻓﻘﻬﺎﺀ ﺍﳌﻌﺘﺰﻟﺔ ﺍﳊﻨﻔﻴﺔ ﰲ ﺳﻨﺔ ﲦﺎﻥ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ ﻓﺄﻇﻬﺮﻭﺍ ﺍﻟﺮﺟﻮﻉ ﻭﺗﱪﺀﻭﺍ ﻣﻦ
ﺍﻻﻋﺘﺰﺍﻝ ﰒ ﺎﻫﻢ ﻋﻦ ﺍﻟﻜﻼﻡ ﻭﺍﻟﺘﺪﺭﻳﺲ ﻭﺍﳌﻨﺎﻇﺮﺓ ﰲ ﺍﻻﻋﺘﺰﺍﻝ ﻭﺍﻟﺮﻓﺾ ﻭﺍﳌﻘﺎﻻﺕ ﺍﳌﺨﺎﻟﻔﺔ ﻟﻺﺳﻼﻡ ﻭﺍﻟﺴﻨﺔ ﻭﺃﺧﺬ
ﺧﻄﻮﻃﻬﻢ ﺑﺬﻟﻚ ﻭﺃﻢ ﻣﻬﻤﺎ ﺧﺎﻟﻔﻮﻩ ﺣﻞﱠ ﻢ ﻣﻦ ﺍﻟﻨﻜﺎﻝ ﻭﺍﻟﻌﻘﻮﺑﺔ ﻣﺎ ﻳﺘﻌﻆ ﺑﻪ ﻭﺍﻣﺘﺜﻞ ﳝﲔ ﺍﻟﺪﻭﻟﺔ ﻭﺃﻣﲔ ﺍﳌﻠﺔ ﺃﺑﻮ
ﺍﻟﻘﺎﺳﻢ ﳏﻤﻮﺩ ﻳﻌﲏ ﺍﺑﻦ ﺳﺒﻜﺘﻜﲔ ﺃﻋﺰ ﺍﷲ ﻧﺼﺮﻩ ﺃﻣﺮ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺍﻟﻘﺎﺩﺭ ﺑﺎﷲ ﻭﺍﺳﱳ ﺑﺴﻨﻨﻪ ﰲ ﺃﻋﻤﺎﻟﻪ ﺍﻟﱵ
ﺍﺳﺘﺨﻠﻔﻪ ﻋﻠﻴﻬﺎ ﻣﻦ ﺧﺮﺍﺳﺎﻥ ﻭﻏﲑﻫﺎ ﰲ ﻗﺘﻞ ﺍﳌﻌﺘﺰﻟﺔ ﻭﺍﻟﺮﺍﻓﻀﺔ ﻭﺍﻹﲰﺎﻋﻴﻠﻴﺔ ﻭﺍﻟﻘﺮﺍﻣﻄﺔ ﻭﺍﳉﻬﻤﻴﺔ ﻭﺍﳌﺸﺒﻬﺔ ﻭﺻﻠﺒﻬﻢ
ﻭﺣﺒﺴﻬﻢ ﻭﻧﻔﺎﻫﻢ ﻭﺍﻷﻣﺮ ﺑﺎﻟﻠﻌﻨﺔ ﻋﻠﻴﻬﻢ ﻋﻠﻰ ﻣﻨﺎﺑﺮ ﺍﳌﺴﻠﻤﲔ ﻭﺇﺑﻌﺎﺩ ﻛﻞ ﻃﺎﺋﻔﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﺒﺪﻉ ﻭﻃﺮﺩﻫﻢ ﻋﻦ
ﺩﻳﺎﺭﻫﻢ ﻭﺻﺎﺭ ﺫﻟﻚ ﰲ ﺍﻹﺳﻼﻡ ﺇﱃ ﺃﻥ ﻳﺮﺙ ﺍﷲ ﺍﻷﺭﺽ ﻭﻣﻦ ﻋﻠﻴﻬﺎ ﻭﻫﻮ ﺧﲑ ﺍﻟﻮﺍﺭﺛﲔ« .ﺃﻫـ.
ﻭﻳﻘﻮﻝ ﺷـﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ»:٢٩ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﰲ ﻣﻮﺿـﻊ ﺁﺧﺮ :ﻭﺍﻟﺘﻌﺰﻳﺮ ﻋﻠﻰ ﺷﻲﺀ ﺩﻟﻴﻞ ﻋﻠﻰ ﲢﺮﳝﻪ
ﻭﻣﻦ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻣﺎﺫﻛﺮﻩ ﺃﺻﺤﺎﺑﻨﺎ ﻭﺃﺻﺤﺎﺏ ﺍﻟﺸﺎﻓﻌﻲ ﻣﻦ ﻗﺘﻞ ﺍﻟﺪﺍﻋﻴﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﺒﺪﻉ ﻛﻤﺎ ﻗﺘﻞ ﺍﳉﻌﺪ ﺑﻦ ﺩﺭﻫﻢ
ﻭﺍﳉﻬﻢ ﺍﺑﻦ ﺻﻔﻮﺍﻥ ﻭﻏﻴﻼﻥ ﺍﻟﻘﺪﺭﻱ ﻭﻗﺘﻞ ﻫﺆﻻﺀ ﻟﻪ ﻣﺄﺧﺬﺍﻥ:
ﺃﺣﺪﳘﺎ :ﻛـﻮﻥ ﺫﻟﻚ ﻛﻔﺮﺍ ﻛﻘﺘﻞ ﺍﳌﺮﺗﺪ ﺃﻭ ﺟﺤﻮﺩﺍ ﺃﻭ ﺗﻐﻠﻴﻈﹰﺎ ﻭﻫﺬﺍ ﺍﳌﻌﲏ ﻳﻌﻢ ﺍﻟﺪﺍﻋﻲ ﺇﻟﻴﻬﺎ ﻭﻏﲑ ﺍﻟﺪﺍﻋﻲ ﺇﺫﺍ
ﻛﻔﺮﻭﺍ ﻓﻴﻜﻮﻥ ﻗﺘﻠﻬﻢ ﻣﻦ ﺑﺎﺏ ﻗﺘﻞ ﺍﳌﺮﺗﺪ.
:٣ﻻﻓﺮﻕ ﺑﲔ ﺍﻟﻘﺎﺩﺓ ﻭﺑﲔ ﺍﻹﻓﺮﺍﺩ ﻻﻥ ﺍﻟﻜﻞ ﻳﻘﺎﺗﻞ ﲢﺖ ﺭﺍﻳﺔ ﻭﺍﺣﺪﺓ ﻭﻻﻥ ﺍﳉﻤﺎﻋﺔ ﺗﻌﺎﻣﻞ ﻛﻜﻴﺎﻥ ﻣﻌﻨﻮﻱ ﻭﺍﺣﺪ
ﻛﺎﻟﻔﺮﺩ ﻓﻼ ﳚﻮﺯ ﺃﻥ ﻳﻘﺎﻝ ﺣﻜﻢ ﺍﻟﻘﺎﺩﺓ ﺷﻲﺀ ﻭﺣﻜﻢ ﺍﻷﻓﺮﺍﺩ ﺷﻲﺀ ﺁﺧﺮ ﻓﺎﳉﻤﺎﻋﺔ ﳛﻜﻢ ﻋﻠﻴﻬﺎ ﲝﻜﻢ ﻭﺍﺣﺪ ﰲ
ﺍﻟﻜﻔﺮ ﻭﺍﻟﻘﺘﺎﻝ ﻭﻗﺪ ﺭﻓﻊ ﺍﷲ ﻋﻦ ﻛﺎﻫﻠﻨﺎ ﺍﳊﺮﺝ ﻭﺗﻜﻠﻴﻒ ﻣﺎ ﻻ ﻳﻄﺎﻕ ،ﻳﻘﻮﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺑﻦ ﺗﻴﻤﻴﺔ ﺇﺫﺍ ﻛﺎﻥ ﺍﷲ
ﺧﺴﻒ ﺑﺎﳉﻴﺶ ﺍﻟﺬﻱ ﻳﻐﺰﻭ ﺍﻟﻜﻌﺒﺔ ﻭﻓﻴﻬﻢ ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﷲ ﱂ ﳝﻴﺰ ﺑﻴﻨﻬﻢ ﻓﻜﻴﻒ ﳕﻴﺰ ﳓﻦ
:٤ﺃﻥ ﺍﻻﺧﺘﻼﻑ ﺑﲔ ﺃﺣﻜﺎﻡ ﺍﻟﻔﺮﺩ ﻭﺍﳉﻤﺎﻋﺔ ﺗﻜﻮﻥ ﻋﻨﺪ ﻋﺪﻡ ﺍﻻﻣﺘﻨﺎﻉ ﺣﻴﺚ ﳛﺎﺳﺐ ﻛﻞ ﻭﺍﺣﺪ ﲟﺎ ﺍﻗﺘﺮﻓﻪ ﻭﻻ
ﻳﺘﺤﻤﻞ ﻭﺯﺭ ﻏﲑﻩ ﻓﻴﻔﺮﻕ ﺑﲔ ﺍﻟﺪﺍﻋﻲ ﺇﱃ ﺍﻟﺒﺪﻋﺔ ﻭﻏﲑﺓ ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻟﻔﺮﻭﻕ ﺍﻟﱵ ﲣﺘﻠﻒ ﻣﻌﻬﺎ ﻃﺒﻴﻌﺔ ﺍﻟﺘﻌﺎﻣﻞ
ﻣﻊ ﺍﻷﻓﺮﺍﺩ.
:٥ﺃﻥ ﺍﻟﺮﺩﺓ ﻋﻦ ﺍﻟﺸﺮﺍﺋﻊ ﻛﻔﺮ ﻭﺭﺩﺓ ﻋﻦ ﺍﻹﺳﻼﻡ ﻳﻘﺎﺗﻞ ﻋﻠﻴﻬﺎ ﻋﻨﺪ ﺍﻻﻣﺘﻨﺎﻉ ﻭﺃﺎ ﺷﺮ ﻣﻦ ﺍﻟﻜﻔﺮ ﺍﻷﺻﻠﻲ.
:٦ﺃﻥ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﳉﻤﺎﻋﺔ ﻛﻔﺮﺩ ﻭﺍﺣﺪ ﻻ ﺗﻨﻘﺴﻢ ﻓﻴﻪ ﺍﳉﻤﺎﻋﺔ ﺇﱃ ﺃﻧﻮﺍﻉ ﺑﻞ ﺗﻘﺎﺗﻞ ﲨﻴﻌﺎ ﻭﻳﻘﺘﻞ ﻛﻞ ﻣﻦ ﻛﺎﻥ
ﻗﺎﺩﺭﺍ ﻋﻠﻰ ﲪﻞ ﺍﻟﺴﻼﺡ ﻣﺎﻋﺪﺍ ﺍﻟﻔﺌﺎﺕ ﺍﳌﺴﺘﺜﻨﺎﺓ ﻛﺎﻟﻨﺴﺎﺀ ﻭﺍﻟﺬﺭﻳﺔ ﻭﻣﻦ ﺩﺧﻞ ﰲ ﻣﻌﻨﺎﻫﻢ .
:٧ﳚﻮﺯ ﻗﺘﻞ ﺍﻟﻨﺴﺎﺀ ﻭﺍﻟﺬﺭﻳﺔ ﻋﻨﺪ ﺍﳍﺠﻮﻡ ﻋﻠﻰ ﺃﺭﺽ ﺍﻟﻌﺪﻭ ﺑﺎﻟﺘﺒﻊ ﻻ ﺑﺎﻟﻘﺼﺪ ﺇﻟﻴﻬﻢ ﺣﻴﺚ ﻳﺼﺒﺢ ﻣﺴﺘﺤﻴﻼ ﺃﻥ
ﺗﻔﺼﻞ ﺑﻌﻀﻬﻢ ﻋﻦ ﺑﻌﺾ ﻭﻗﺪ ﺳﺄﻝ ﺭﺳﻮﻝ ﺍﷲ ﻋﻦ ﺍﻟﺬﺭﻳﺔ ﻋﻨﺪ ﺗﺒﻴﻴﺖ ﺍﻟﻌﺪﻭ ﻗﺎﻝ ﻫﻢ ﻣﻨﻬﻢ .
:٨ﳚﻮﺯ ﻗﺘﻞ ﺍﻟﺘﺮﺱ ﺑﺎﻟﺘﺒﻊ ﻷﻥ ﺫﻟﻚ ﻣﻦ ﺗﻜﻠﻴﻒ ﻣﺎ ﻻ ﻳﻄﺎﻕ ،ﻭﻛﺬﻟﻚ ﺇﺑﻄﺎﻝ ﻣﻘﺎﺻﺪ ﺍﳉﻬﺎﺩ ،ﻭﻟﻴﺲ ﻣﻦ ﻳﻘﺘﻞ
ﻣﻨﻬﻢ ﺑﺄﻓﻀﻞ ﲟﻦ ﻳﻘﺘﻞ ﻣﻦ ﺍﺎﻫﺪﻳﻦ ﻭﻳﺒﻌﺚ ﻋﻠﻰ ﻧﻴﺘﻪ .
:٩ﺇﺫﺍ ﻛﺎﻥ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﱂ ﳝﻴﺰ ﺑﲔ ﺍﻷﻓﺮﺍﺩ ﰲ ﺍﳉﻴﺶ ﺍﻟﺬﻱ ﺫﻫﺐ ﻳﻐﺰﻭ ﺍﻟﻜﻌﺒﺔ ﻓﻜﻴﻒ ﻳﺄﻣﺮ ﻋﺒﺎﺩﻩ ﲟﺎ ﻻ
ﻳﺴﺘﻄﻴﻌﻮﻥ ﻣﻦ ﺍﻟﺘﻤﻴﻴﺰ.
:١٠ﲡﻨﺐ ﻗﺘﻞ ﺑﻌﺾ ﺍﳌﺴﻠﻤﲔ ﻟﺘﻮﺍﺟﺪﻫﻢ ﰲ ﺃﺭﺽ ﺍﻟﻌﻤﻠﻴﺎﺕ ﺃﻭ ﺟﻮﺍﺭﻫﺎ ﺃﻭ ﺗﺘﺮﺱ ﺍﻟﻌﺪﻭ ﻢ ﻳﻨﺎﻗﺾ ﻣﻘﺎﺻﺪ
ﺍﳉﻬﺎﺩ ﻭﱂ ﻳﻜﻠﻒ ﺑﻪ ﺍﺎﻫﺪﻭﻥ ﻟﺼﻌﻮﺑﺘﻪ ﻭﻣﻦ ﺗﻜﻠﻴﻒ ﻣﺎ ﻻ ﻳﻄﺎﻕ – ﻭﻣﻊ ﺫﻟﻚ ﻳﺘﺤﺮﻯ ﺍﺎﻫﺪﻭﻥ ﻋﺪﻡ ﺳﻘﻮﻁ
ﻣﺴﻠﻤﲔ ﰲ ﻋﻤﻠﻴﺎﻢ ﻭﻛﻢ ﻣﻦ ﺍﻟﻌﻤﻠﻴﺎﺕ ﺃﻟﻐﻴﺖ ﺑﺴﺒﺐ ﺣﺮﺹ ﺍﺎﻫﺪﻳﻦ ﺑﻘﺪﺭ ﻃﺎﻗﺘﻬﻢ ﻋﻠﻰ ﺩﻣﺎﺀ ﺍﳌﺴﻠﻤﲔ ﺍﻟﱵ ﻣﺎ
ﺧﺮﺟﻮﺍ ﲟﺎﳍﻢ ﻭﺃﻧﻔﺴﻬﻢ ﳎﺎﻫﺪﻳﻦ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺇﻻ ﻟﻠﺪﻓﺎﻉ ﻋﻦ ﻫﺬﻩ ﺍﻟﺪﻣﺎﺀ ٠ﻭﺍﻟﺪﻓﺎﻉ ﻋﻦ ﺩﻳﻨﻬﺎ ﻭﺃﺭﺿﻬﺎ ﻭﺑﻴﺎﻥ
ﺍﳊﻖ ﺑﺎﻟﻘﻮﻝ ﻭﺍﻟﻌﻤﻞ ﻟﺘﺮﺟﻊ ﺇﱃ ﺍﳊﻖ ﻣﺮﺓ ﺃﺧﺮﻯ ﻟﺘﻨﺎﻝ ﻋﺰ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ .
:١١ﻭﻣﻦ ﰒ ﻓﺎﻥ ﻗﺘﺎﻝ ﺗﻠﻚ ﺍﳊﺮﻛﺎﺕ ﺍﻟﱵ ﲤﺜﻞ ﺍﻟﻌﻠﻤﺎﻧﻴﺔ ﺍﳉﺪﻳﺪﺓ ،ﺃﻭﺟﺐ ﻣﻦ ﻗﺘﺎﻝ ﺍﻟﻜﻔﺎﺭ ﺍﻷﺻﻠﻴﲔ ﻓﻜﻼﳘﺎ
ﺻﺎﺋﻞ ﻋﻠﻰ ﺍﻟﺪﻳﻦ ﻭﺍﻷﺭﺽ ،ﻧﺎﻫﺐ ﻟﻠﺜﺮﻭﺍﺕ ﳜﺪﻉ ﺍﳌﺴﻠﻤﲔ ﻋﻦ ﺩﻳﻨﻬﻢ ،ﻟﻴﻈﻞ ﺍﳌﺸﺮﻭﻉ ﺍﻟﺼﻠﻴﱯ ﺍﻟﺼﻬﻴﻮﱐ
ﻣﺴﺘﻤﺮﺍﹰ ﰲ ﺃﺭﺽ ﺍﻹﺳﻼﻡ .
إﺧﻮاﻧﻜﻢ ﻓﻲ
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