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 
 
 
 
 
www.thekr.net
adnan@thekr.net
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 

     
 
     
 
 
 ––
www.thekr.net
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‫‪ ‬‬

‫‪ÉOŠÏm§•9$# Ç`»uH÷q§•9$# «!$# ÉOó¡Î0‬‬

‫‪3 #’s"sÜô¹$# šúïÏ%©!$# ÍnÏŠ$t6Ïã 4’n?tã íN»n=y™ur ¬! ߉ôJptø:$#‬‬

‫‪ ..‬ﻛﺮﺍﻣﺔ ﺍﻹﻧﺴﺎﻥ ‪ ،‬ﻭﺣﻘﻮﻗﻪ ‪ ،‬ﻭﺍﳍﺪﻑ ﺍﻟﺬﻱ ﺃﻭﺟﺪﻩ ﺍﷲُ ﺗﻌﺎﱃ ﻣﻦ ﺃﺟﻠﻪ ‪ ،‬ﻭﻛﻞﱡ ﻣﺎ‬
‫ﻫﻮ ﻧﺒﻴﻞ ﰲ ﺣﻴﺎﺗﻪ ‪ ..‬ﻛﻞﱡ ﺫﻟﻚ ﻻ ﻳﺘﺤﻘﱠﻖ ﺇﻻﱠ ﺑﻌﺪﻡ ﺇﻛﺮﺍﻫﻪ ﰲ ﻣﻌﺘﻘﺪﺍﺗﻪ ﺍﻟﺪﻳﻨﻴ‪‬ﺔ ﻭﺍﻟﺴﻴﺎﺳﻴ‪‬ﺔ‬
‫ﻭﺍﻻﺟﺘﻤﺎﻋﻴ‪‬ﺔ ‪ ،‬ﳑﺘﻠﻜﺎﹰ ﳊﺮﻳ‪‬ﺘﻪ ﺍﳌﺴﺆﻟﻴ‪‬ﺔ ﺍﻟﱵ ﻻ ﺗﺘﻌﺪ‪‬ﻯ – ﻭﻻ ﺑﺄﻱ‪ ‬ﺷﻜﻞﹴ ﻣﻦ ﺍﻷﺷﻜﺎﻝ –‬
‫ﻋﻠﻰ ﺣﺮﻳ‪‬ﺎﺕ ﺍﻵﺧﺮﻳﻦ ‪..‬‬
‫‪ ..‬ﻭﻻ ﻳﺘﺤﻘﱠﻖ ﺷﻲﺀٌ ﻣﻦ ﻫﺬﻩ ﺍﻷﻫﺪﺍﻑ ﺍﻟﻨﺒﻴﻠﺔ ﺣﻴﻨﻤﺎ ﺗ‪‬ﺪﻓﹶﻊ ﻣﻨﻈﻮﻣﺔ ﺍﻟﻮﻋﻲ ﺍﻟﻀﺎﺑﻂ‬
‫ﻟﻔ‪‬ﻜﹾﺮ ﺍﻷﻣ‪‬ﺔ ﻭﺛﻘﺎﻓﺘ‪‬ﻬﺎ ﳓﻮ ﺳﺒﻞ ﺇﻟﻐﺎﺀ ﺍﻵﺧﺮ ‪ ،‬ﻭﺍﺣﺘﻜﺎﺭ ﺍﳋﻼﺹ ‪ ،‬ﻭﺍﺗ‪‬ﻬﺎﻡ ﺍﻵﺧﺮﻳﻦ ﺑﺎﻟﻜﻔﺮ‬
‫ﻭﺍﻟﺰﻧﺪﻗﺔ ‪‬ﺮ‪‬ﺩ ﺃﻧ‪‬ﻬﻢ ﺁﺧﺮﻭﻥ ‪ ..‬ﻭﻋﺪﻡ‪ ‬ﲢﻘﹼﻖ ﻫﺬﻩ ﺍﻷﻫﺪﺍﻑ ﺍﻟﻨﺒﻴﻠﺔ ﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ‪ ،‬ﻻ ﻳﻌﻮﺩ‬
‫ﻓﻘﻂ ﻟﻜﻮﻥ ﻫﺆﻻﺀ ﺍﻵﺧﺮﻳﻦ ﳍﻢ ﻛﺮﺍﻣﺘﻬﻢ ‪ ،‬ﻭﺇﻧ‪‬ﻤﺎ ﺃﻳﻀﺎﹰ ﻷﻥﱠ ﺍﻟﺘﻄﺮ‪‬ﻑ ﺍﻟﺬﻱ ﺗﻜﻮﻥ ﺍﻷﻣ‪‬ﺔ ﻗﺪ‬
‫ﻏﺎﺻﺖ ﰲ ﻣﺴﺘﻨﻘﻌﻪ ﻫﻮ ﺳﻘﻮﻁﹲ ﺃﺧﻼﻗﻲ‪ ‬ﻭﻓﻜﺮﻱ‪ ‬ﺗﺮﻓﻀﻪ ﺍﻟﻔﻄﺮﺓ ﺍﻟﻨﻘﻴ‪‬ﺔ ‪ ..‬ﻭﻗﺒﻞ ﻛﻞﱢ ﺫﻟﻚ‬
‫ﻳﺘﻌﺎﺭﺽ ﻣﻊ ﻣﻀﺎﻣﲔ ﻣﺎ ﲢﻤﻠﻪ ﺭﺳﺎﻻﺕ ﺍﷲ ﺗﻌﺎﱃ ﻟﻠﺒﺸﺮ ‪..‬‬
‫ﻭﻋﻼﻗﺔ ﺍﻹﻧﺴﺎﻥ ﺑﺎﻟﺴﻴﺎﺳﺔ ﻻ ﺗﻨﻔﻚ‪ ‬ﻋﻦ ﻋﻼﻗﺘﻪ ﺑﺄﺧﻴﻪ ﺍﻹﻧﺴﺎﻥ ﻣﻨﺬ ﻭﺟﻮﺩﻩ ‪ ،‬ﻓﺎﳊﻴﺎﺓ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴ‪‬ﺔ ﲢﺘ‪‬ﻢ ﻋﻼﻗﺎﺕ ﺗﻨﺒﺾ ﺑﺎﳊﻴﺎﺓ ﻭﺗﺘﻄﻮ‪‬ﺭ ﺑﺘﻄﻮ‪‬ﺭ ﺍﳊﻀﺎﺭﺓ ﺍﻹﻧﺴﺎﻧﻴ‪‬ﺔ ﻋﱪ ﺍﻟﺰﻣﻦ ‪..‬‬
‫ﻓﻼ ﳝﻜﻦ ﻓﺼﻞ ﻧﻈﺮﺓ ﺍﻹﻧﺴﺎﻥ ﰲ ﻋﻼﻗﺎﺗﻪ ﻣﻊ ﺍﻵﺧﺮﻳﻦ ﻋﻦ ﻣﻌﺘﻘﺪﻩ ‪ ،‬ﻭﻋﻦ ﺛﻘﺎﻓﺘﻪ ‪ ،‬ﻭﻋﻦ‬
‫ﺧﺼﻮﺻﻴ‪‬ﺎﺗﻪ ﺍﻟﱵ ﲤﻴ‪‬ﺰﻩ ﻋﻦ ﺍﻵﺧﺮﻳﻦ ‪..‬‬
 ‫‪٨ ‬‬ ‫‪‬‬
‫ﻭﻣﺼﻴﺒﺔ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻻﺟﺘﻤﺎﻋﻴ‪‬ﺔ ﺑﲔ ﺍﻟﻨﺎﺱ ) ﻭﺍﻟﱵ ﺗ‪‬ﻌ‪‬ﺪ‪ ‬ﻣﻦ ﻟﺒﻨﺎﺕ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺴﻴﺎﺳـﻴ‪‬ﺔ‬
‫ﺑﻴﻨﻬﻢ ( ﻫﻮ ﺍﻟﺘﻄﺮ‪‬ﻑ ﲟﺎ ﳛﻤﻠﻪ ﻣﻦ ﺇﻗﺼﺎﺀٍ ﻟﻶﺧﺮ ‪ ،‬ﻭﻣﻦ ﻫﺒﻮﻁ‪ ‬ﻓﻜﺮﻱ‪ ‬ﻋﻦ ﻣﺴﺘﻮﻯ ﺍﻟﻔﻜﺮ‬
‫ﺍﻹﻧﺴﺎﱐﱢ ﺍﻟﻨﺒﻴﻞ ‪ ..‬ﻭﻫﺬﺍ ﺍﻟﺘﻄﺮ‪‬ﻑ ﻟﻪ ﺣﻮﺍﻣﻠﹸﻪ ﺍﻟﻌﺪﻳﺪﺓ ﺍﻟﱵ ﻳﺘﺴﻠﹼﻘﻬﺎ ﺍﳌﺘﻄﺮ‪‬ﻓﻮﻥ ‪ ،‬ﻭﻣﻦ ﺃﳘﹼﻬﺎ‬
‫ﺍﳊﻮﺍﻣﻞ ﺍﻟﺪﻳﻨﻴ‪‬ﺔ ﻋﱪ ﺍﻻﻓﺘﺮﺍﺀ ﻭﺍﻟﺘﻠﺒﻴﺲ ﻋﻠﻰ ﺣﻘﻴﻘﺔ ﺍﻷﺩﻳﺎﻥ ‪ ،‬ﻭﻫﻨﺎﻙ ﺍﳊﻮﺍﻣـﻞ ﺍﻟﻘﻮﻣﻴ‪‬ـﺔ ‪،‬‬
‫ﻭﻫﻨﺎﻙ ﺣﻮﺍﻣﻞ ﺗﺘﺎﺟﺮ ﺑﺂﻻﻡ ﺍﻹﻧﺴﺎﻥ ‪ ،‬ﻭﻫﻨﺎﻙ ﻭﻫﻨﺎﻙ ‪..‬‬
‫‪ ..‬ﻭﻟﻠﺘﻄﺮ‪‬ﻑ ﺩﺭﺟﺎﺗﻪ ﺍﻟﱵ ﺗﺒﺪﺃ ﺑﺎﻟﻔﻜﺮ ﻭﺍﻟﺜﻘﺎﻓﺔ ‪ ،‬ﻭﺗﻨﺘﻬﻲ ﺑﻘﺘﻞ ﺍﻵﺧﺮﻳﻦ ‪ ..‬ﻭﺍﻟﺒﺎﺣﺚ‬
‫ﻋﻦ ﺍﳊﻘﻴﻘﺔ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﺸﺎﻫﺪ ﻛﻞﱠ ﺫﻟﻚ ﰲ ﺃﻱ‪ ‬ﻋﺼﺮﹴ ‪ ،‬ﻭﰲ ﺃﻱ‪ ‬ﺳﺎﺣﺔ ‪..‬‬
‫ﻭﰲ ﺍﻟﻔﻜﺮ ﺍﶈﺴﻮﺏ ﻋﻠﻰ ﺍﻟﺪ‪‬ﻳﻦ ) ﻭﺍﻟﺪ‪‬ﻳﻦ ﺍﳊﻖ‪ ‬ﻣﻨﻪ ﺑﺮﺍﺀ ( ﻳﺘﺠﻠﹼﻰ ﻫﺬﺍ ﺍﻟﺘﻄـﺮ‪‬ﻑ ﰲ‬
‫ﺃﺑﺸﻊ ﺻﻮﺭﻩ ‪ ،‬ﻛﹶﻮ‪‬ﻥ ﺍﳌﺘﻄﺮ‪‬ﻑ ﻳﻨﻄﻠﻖ ﻣﻦ ﺗﺼﻮ‪‬ﺭﺍﺕ ﳛﺴﺒﻬﺎ ﻋﲔ ﻣﺮﺍﺩ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻳﻨﻄﻠـﻖ‬
‫ﻣﻦ ﺗﻜﻠﻴﻔﻪ ﻟﻨﻔﺴﻪ ﺑﺄﻧ‪‬ﻪ ﺍﻟﻨﺎﻃﻖ ﺍﻟﺮﲰﻲ‪ ‬ﺑﺎﺳﻢ ﺍﷲ ﺗﻌﺎﱃ ﻓﻮﻕ ﻫﺬﻩ ﺍﻷﺭﺽ ‪ ،‬ﻭﺃﻧ‪‬ـﻪ ﻳ‪‬ﺠﺴ‪‬ـﺪ‬
‫ﻣ‪‬ﺮﺍﺩﻩ ‪ ،‬ﻭﻣﻦ ﻣﺴﺆﻭﻟﻴ‪‬ﺎﺗﻪ ﻓﺮﺽ ﺍﻟﻌﻘﻮﺑﺎﺕ ﺍﻟﱵ ‪‬ﻮﺍﻫﺎ ﻧﻔﺴﻪ ﻋﻠﻰ ﺍﻟﺒﺸﺮ ﻛﺴﻠﻄﺔ ﺗﺸـﺮﻳﻌﻴ‪‬ﺔ‬
‫ﻧﺎﻃﻘﺔ ﺑﺎﺳﻢ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﺍﻟﻘﻴﺎﻡ ﺑﺘﻨﻔﻴﺬ ﺫﻟﻚ ﻋﻠﻴﻬﻢ ﻛﺴﻠﻄﺔ ﺗﻨﻔﻴﺬﻳ‪‬ﺔ ﺗﻌﺘﱪ ﻧﻔﺴﻬﺎ ﻳـﺪ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﰲ ﺍﻷﺭﺽ ‪..‬‬
‫ﺇﻥﱠ ﳎﺮ‪‬ﺩ ﺍﻟﺘﻘﻠﻴﺪ ﺍﻷﻋﻤﻰ ﻟﻠﺴﺎﺑﻘﲔ ﻭﺍﻹﺗﺒﺎﻉ ﺩﻭﻥ ﺑﺮﻫﺎﻥ ﻭﺩﻟﻴﻞﹴ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪،‬‬
‫ﻣﻊ ﻧﻮﺍﺯﻉ ﻧﻔﺴﻴ‪‬ﺔ ﻏﲑ ﺳﻠﻴﻤﺔ ‪ ،‬ﻭﺗﻌﻄﹼﺶ ﻟﻠﻬﻮﻯ ﻭﺍﻟﺴﻠﻄﺔ ‪ ،‬ﻛﻞﱡ ﺫﻟﻚ ﻣﻘﺪ‪‬ﻣﺎﺕ ﲢﻜﻢ‬
‫ﻃﺒﻴﻌﺔ ﺍﳌﺘﻄﺮ‪‬ﻓﲔ ‪ ،‬ﻓﻼ ﺗﻨﺘﺞ ﻓﻴﻬﻢ ﺇﻻﱠ ﺍﳍﺒﻮﻁ ﺍﻟﻔﻜﺮﻱ ﻭﻋﺪﻡ ﺇﻣﻜﺎﻧﻴ‪‬ﺔ ﻭﺟﻮﺩ ﺇﺭﺍﺩﺓ ﻷﻱ‪‬‬
‫‪‬ﻮﺽﹴ ﺣﻀﺎﺭﻱ ‪ ..‬ﻭﻛﻞﱡ ﺫﻟﻚ ﻫﻮ ﺟﺤﻮﺩ‪ ‬ﺑﻜﻞﱢ ﺁﻳﺎﺕ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﱵ ﺗﺪﻋﻮ ﻟﻠﺘﺪﺑ‪‬ﺮ‬
‫‪ãNèdyŠ#t“sù ÖÚz•£D NÎgÎ/qè=è% ’Îû‬‬ ‫ﻭﺍﻟﺘﻌﻘﹼﻞ ﻭﺍﻟﻌﻤﻞ ‪ ،‬ﻭﺍﺗ‪‬ﺼﺎﻑ‪ ‬ﺑﺼﻔﺎﺕ ﺍﳌﻌﻨﻴ‪‬ﲔ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ ‪) :‬‬
‫‪ ] ( ( $ZÊt•tB ª!$#‬ﺍﻟﺒﻘﺮﺓ ‪.. [ ١٠ :‬‬
‫‪ ..‬ﻭﺍﻟﻘﺎﺳﻢ ﺍﳌﺸﺘﺮﻙ ﰲ ﺍﻟﻔﻜﺮ ﺍﳌﺘﻄﺮ‪‬ﻑ ﻋﻨﺪ ﲨﻴﻊ ﺍﻷﻣـﻢ – ﺩﻭﻥ ﺍﺳـﺘﺜﻨﺎﺀ – ﻭﰲ‬
‫ﺩﻭﺍﻓﻊ ﺍﻋﺘﺪﺍﺋﻬﻢ ﻋﻠﻰ ﺍﻵﺧﺮﻳﻦ ‪ ،‬ﺳﻮﺍﺀ ﻋﻠﻰ ﺻﻌﻴﺪ ﺍﻷﺩﻳﺎﻥ ﻭﺍﳌﺬﺍﻫﺐ ﻭﺍﻟﻄﻮﺍﺋﻒ ﺃﻡ ﻋﻠـﻰ‬
‫ﺻﻌﻴﺪ ﺍﳌﺘﺎﺟﺮﺓ ﺍﻟﺴﻴﺎﺳﻴ‪‬ﺔ ﻋﻨﺪ ﺍﻟﻄﻐﺎﺓ ‪ ،‬ﻳﺘﺠﺴ‪‬ﺪ ﰲ ﺗﺼﻮ‪‬ﺭ ﻣﺆﺍﻣﺮﺓ ﻣﺴﺘﻤﺮ‪‬ﺓ ﻣﻦ ﻋـﺪﻭ‪ ‬ﻳـﺘﻢ‪‬‬
 ‫‪٩ ‬‬ ‫‪‬‬
‫ﲢﻤﻴﻠﻪ ﻣﺴﺆﻭﻟﻴ‪‬ﺔ ﺍﻟﻔﺸﻞ ‪ ،‬ﻭﻳ‪‬ﺴﺘﺨﺪ‪‬ﻡ ﻛﻤﺎﻧﻌﺔ ﺻﻮﺍﻋﻖ ‪ ،‬ﻟﻠﺤﻴﻠﻮﻟﺔ ﺩﻭﻥ ﺍ‪‬ﻴﺎﺭ ﻣﻨﻈﻮﻣﺔ ﺍﻟﻔ‪‬ﻜﺮ‬
‫ﺍﳌﺘﻄﺮ‪‬ﻑ ﻣﻦ ﺟﻬﺔ ‪ ،‬ﻭﻳ‪‬ﺴﺘﺨﺪ‪‬ﻡ ﻣﻦ ﺟﻬﺔ‪ ‬ﺃﹸﺧﺮﻯ ﻛﺬﺭﻳﻌﺔ ﻟﻠﻬﺮﻭﺏ ﻣﻦ ﺍﻻﺳﺘﺤﻘﺎﻕ ﺍﻟﻌﻘﻠﻲ‬
‫ﻭﺍﻟﻮﺍﻗﻌﻲ ﻭﺍﳌﻮﺿﻮﻋﻲ ﰲ ﺍﳌﻮﺍﺟﻬﺔ ﻣﻊ ﺍﻵﺧﺮﻳﻦ ‪ ،‬ﻭﺫﻟﻚ ﻣﻦ ﺧﻼﻝ ﺍﺗ‪‬ﻬﺎﻡ ﺃﺻﺤﺎﺏ ﺍﻟﻌﻘـﻞ‬
‫ﻭﺍﳌﻮﺿﻮﻋﻴ‪‬ﺔ ﺑﺎﻟﻜﻔﺮ ﻭﺍﻟﻌﻤﺎﻟﺔ ‪..‬‬
‫‪ ..‬ﺃﺳﺎﺱ ﺍﳌﺸﻜﻠﺔ ﻳﻜﻤﻦ ﰲ ﻛﻮ‪‬ﻥ ﺍﻟﻔﻜﺮ ﺍﳌﺘﻄﺮ‪‬ﻑ ﻻ ﻳﺮﻯ ﺍﻷﻣﻮﺭ ﻭﺍﻷﺷﻴﺎﺀ ﻛﻨﺘﻴﺠـﺔ‬
‫ﻣﻮﺿﻮﻋﻴ‪‬ﺔ ﻟﻠﻤﻘﺪ‪‬ﻣﺎﺕ ﺍﻟﱵ ﺗﺄﺧﺬ ‪‬ﺎ ﺍﻷﻣ‪‬ﺔ ‪ ،‬ﻭﻳﺄﺧﺬ ‪‬ﺎ ﺃﻋﺪﺍﺅﻫﺎ ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﻳﺮﺍﻫﺎ ﳎﺮ‪‬ﺩ ﻣﺆﺍﻣﺮﺓ ‪،‬‬
‫ﻓﻼ ﻳﺮﻯ ‪‬ﻮﺿﻪ ﺍﳊﻀﺎﺭﻱ‪ ‬ﺇﻻﹼ ﺑﺘﺪﻣﲑ ﺍﻵﺧﺮﻳﻦ ‪ ،‬ﻭﻻ ﻳﺮﻯ ﺃﻱ‪ ‬ﻣﺴﺎﺣﺔ ﻟﻠﻤﺸﺘﺮﻙ ﺍﻹﻧﺴﺎ ﱢ‬
‫ﱐ‬
‫ﰲ ﺑﻨﺎﺀ ﺍﳊﻀﺎﺭﺓ ﺣﱴ ﻣﻊ ﺃﺑﻨﺎﺀ ﺩﻳﻨﻪ ﻣﻦ ﺍﻟﻄﻮﺍﺋﻒ ﺍﻷﺧﺮﻯ ‪ ..‬ﻓﻬﻮ ﻳﺴﻤﻊ ﻣﺎ ﻳﺮﻳﺪ ‪ ،‬ﻭﻳﺮﻯ‬
‫ﻣﺎ ﻳﺮﻳﺪ ‪ ،‬ﻭﻳﺰﻳﺪﻩ ﺗﻄﺮ‪‬ﻓﺎﹰ ﺍﳌﺘﻄﺮ‪‬ﻓﻮﻥ ﰲ ﺍﳉﺎﻧﺐ ﺍﻵﺧﺮ ‪ ،‬ﳑ‪‬ﺎ ﻳﻔﺮﺯ ﺣﺎﻟﺔﹰ ﻣﻦ ﺍﻟﻔﻌﻞ ﻭﺭﺩ‪ ‬ﺍﻟﻔﻌﻞ‬
‫‪ ،‬ﺗ‪‬ﻐ‪‬ﺮﹺﻕ ﺍ‪‬ﺘﻤﻊ ﰲ ﺃﻭﺣﺎﻝ ﺫﻟﻚ ﺍﻟﺘﻄﺮ‪‬ﻑ ‪ ،‬ﻟﺪﺭﺟﺔ ﻳ‪‬ﻠﻐ‪‬ﻰ ﻓﻴﻬﺎ ﺍﻟﻌﻘﻞ ﲤﺎﻣﺎﹰ ‪ ،‬ﻭﺗ‪‬ﺼ‪‬ـﻢ‪ ‬ﻓﻴﻬـﺎ‬
‫ﺍﻵﺫﺍﻥ ‪ ،‬ﻭﻳﺼﺒﺢ ﺍﳌﺘﻨﻮ‪‬ﺭ ﻏﺮﻳﺒﺎﹰ ﻭﻣﺘ‪‬ﻬﻤﺎﹰ ﺑﺎﻟﻜﻔﺮ ﻭﺍﳋﻴﺎﻧﺔ ‪ ،‬ﻭﻻ ﻳﺰﻳﺪ ﺍﻟﱪﻫﺎﻥﹸ ﻭﺍﻟﺪﻟﻴﻞﹸ ﻭﺍﳊﺠ‪‬ﺔﹸ‬
‫ﻫﺆﻻﺀ ﺍﳌﺘﻄﺮ‪‬ﻓﲔ ﺇﻻﱠ ﻃﻐﻴﺎﻧﺎﹰ ﻭﻏﺮﻗﺎﹰ ﰲ ﻣﺴﺘﻨﻘﻊ ﺗﻄﺮ‪‬ﻓﻬﻢ ‪..‬‬
‫) ‪ ] ( ( #\•øÿä.ur $YZ»u‹øóèÛ y7Îi/¢‘ `ÏB y7ø‹s9Î) tAÌ“Ré& !$¨B Nåk÷]ÏiB #ZŽ•ÏVx. žcy‰ƒÍ”z•s9ur‬ﺍﳌﺎﺋﺪﺓ ‪[ ٦٨ :‬‬
‫ﻭﻣﻦ ﺍﻟﻄﺎﻣ‪‬ﺔ ﺍﻟﻜﱪﻯ ﺇﻟﺒﺎﺱ‪ ‬ﺍﻟﻄﻤﻮﺣﺎﺕ ﺍﻟﺴﻴﺎﺳﻴ‪‬ﺔ ﻭﺍﻟﺸﺨﺼﻴ‪‬ﺔ ﺑﻠﺒﺎﺱ ﺍﻟﺪﻳﻦ ﻭﺍﳌـﺬﻫﺐ‬
‫ﻭﺍﻟﻄﺎﺋﻔﺔ ﻭﺍﻟﻘﻮﻣﻴ‪‬ﺔ ﻭﺍﻹﻧﺴﺎﻧﻴ‪‬ﺔ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﺭﻛﻮﺏ ﺍﻟﻘﻴﻢ ﺍﻹﻧﺴﺎﻧﻴ‪‬ﺔ ﻭﻣﻌﺘﻘـﺪﺍﺕ ﺍﻵﺧـﺮﻳﻦ‬
‫ﻭﺗﻮﺟﻴﻬﻬﺎ ﳓﻮ ﻣﺼﺎﱀ ﺿﻴ‪‬ﻘﺔ ﻻ ﲣﺪﻡ ﺇﻻﱠ ﺃﻫﻮﺍﺀ ﻣﺘﺨﻴ‪‬ﻠﻴﻬﺎ ‪ ..‬ﻭﺍﻟﻨﺘﻴﺠﺔ ﻭﺍﺣﺪﺓ ﺳﻮﺍﺀٌ ﻛـﺎﻥ‬
‫ﺍﳌﺘﺎﺟﺮﻭﻥ ﺑﺎﻟﺪﻳﻦ ﻭﺍﳌﺬﻫﺐ ﻭﺍﻟﻄﺎﺋﻔﺔ ﻳﻌﻠﻤﻮﻥ ﺃﻧ‪‬ﻬﻢ ﻳﻌﻤﻠﻮﻥ ﻷﻫـﺪﺍﻓﻬﻢ ﺍﻟﺸﺨﺼـﻴ‪‬ﺔ ﺃﻡ ﻻ‬
‫ﻳﻌﻠﻤﻮﻥ ‪ ..‬ﺑﻞ ﺇﻥ ﻛﺎﻧﻮﺍ ﻻ ﻳﻌﻠﻤﻮﻥ ﺫﻟﻚ ﻓﺎﻟﻄﺎﻣ‪‬ﺔ ﺃﻛﱪ ‪ ،‬ﻷﻧ‪‬ﻬﻢ ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻳﺮﻳـﺪﻭﻥ‬
‫ﻣﻦ ﺍﻵﺧﺮﻳﻦ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻗﻄﻴﻌﺎﹰ ﻳﻘﻮﺩﻭﻧﻪ ﳓﻮ ﺃﻫﻮﺍﺋﻬﻢ ‪ ،‬ﻫﻢ ﺫﺍ‪‬ﻢ ﻳﻜﻮﻧﻮﻥ ﻗﻄﻴﻌـﺎﹰ ﻣﻨﻘـﺎﺩﺍﹰ‬
‫ﻷﻭﻫﺎﻡﹴ ﳛﺴﺒﻮ‪‬ﺎ ﺣﻘﱠﺎﹰ ﻣﻘﺪ‪‬ﺳﺎﹰ ﳝﻮﺗﻮﻥ ﻣﻦ ﺃﺟﻠﻪ ‪..‬‬
‫ﻟﻘﺪ ﺭﻛﺒﺖ ﺍﻟﺸﻴﻮﻋﻴ‪‬ﺔ ﻣﻮﺟﺔ ﺍﻟﺴﻴﺎﺳﺔ ﻓﺘﺮﺍﺕ ﻟﻴﺴﺖ ﻗﻠﻴﻠﺔ ﻣﻦ ﺍﻟﺰﻣﻦ ‪ ،‬ﻭﺣﻜﻤﺖ ﺩﻭﻻﹰ‬
‫ﻋﺪﻳﺪﺓ ﺑﺎﺳﻢ ﺗﺄﻣﲔ ﺍﻟﻌﺪﺍﻟﺔ ﻭﺍﻟﺮﻓﺎﻫﻴ‪‬ﺔ ﻟﻺﻧﺴﺎﻥ ﻭﺗﺄﻣﲔ ﺣﺮﻳ‪‬ﺘﻪ ﻭﻛﺮﺍﻣﺘﻪ ‪ ..‬ﻭﻛﺎﻧﺖ ﺍﻟﻨﺘﻴﺠـﺔ‬
‫‪١٠ ‬‬ ‫‪‬‬
‫ﺃﻥﱠ ﻫﺬﻩ ﺍﳌﻨﻈﻮﻣﺔ ﺍ‪‬ﺎﺭﺕ ‪ ،‬ﻭﺃﻥﱠ ﺍﻟﺪﻭﻝ ﺍﻟﱵ ﺣ‪‬ﻜ‪‬ﻤ‪‬ﺖ ‪‬ﺬﻩ ﺍﻷﻧﻈﻤﺔ ﻛﺎﻧﺖ ﲢﺖ ﴰﻮﻟﻴ‪‬ﺎﺕ ﻻ‬
‫ﻗﻴﻤﺔ ﻟﻺﻧﺴﺎﻥ ﻓﻴﻬﺎ ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻔﻘﺮ ﻋﻨﻮﺍ‪‬ﺎ ﺍﻟﺮﺋﻴﺲ ‪..‬‬
‫ﻭﺭﻛﺒﺖ ﺍﻟﻘﻮﻣﻴ‪‬ﺎﺕ ﻣﻮﺟﺔ ﺍﻟﺴﻴﺎﺳﺔ ﺃﻳﻀﺎﹰ ﻓﺘﺮﺍﺕ ﻟﻴﺴﺖ ﻗﻠﻴﻠﺔ ﺃﻳﻀﺎﹰ ‪ ،‬ﻭﺣﻜﻤﺖ ﲢـﺖ‬
‫ﺷﻌﺎﺭﺍﺕ ﺑﺮ‪‬ﺍﻗﺔ ) ﻛﺎﻟﻮﺣﺪﺓ ( ﲣﻄﻒ ﺃﺑﺼﺎﺭ ﺍﻟﺒﺴﻄﺎﺀ ﺍﻟﻐﻴﻮﺭﻳﻦ ﻋﻠﻰ ﺃﻣ‪‬ﺘـﻬﻢ ‪ ..‬ﻭﻛﺎﻧـﺖ‬
‫ﺍﻟﻨﺘﻴﺠﺔ ﺍﻻﺑﺘﻌﺎﺩ ﻋﻦ ﺍﻟﻮﺣﺪﺓ ﺑﺄﻛﱪ ﻣﺴﺎﻓﺔ ﳑﻜﻨﺔ ‪ ،‬ﺣﱴ ﺑﲔ ﺍﻟﺪﻭﻝ ﺍﻟﱵ ﺣ‪‬ﻜ‪‬ﻤ‪‬ـﺖ ﺑـﺬﺍﺕ‬
‫ﺍﳌﻨﻈﻮﻣﺔ ﺍﻟﻔﻜﺮﻳ‪‬ﺔ ‪ ،‬ﺑﻞ ﻭﻛﺎﻧﺖ ﲢﻤﻞ ﺃﺷﺪ‪ ‬ﺍﻟﻌﺪﺍﻭﺓ ﺑﻴﻨﻬﺎ ‪ ،‬ﻭﺍﻧﺘﻬﻰ ﺍﻷﻣﺮ ﺇﱃ ﴰﻮﻟﻴ‪‬ـﺎﺕ ﻻ‬
‫ﻋﻼﻗﺔ ﳍﺎ ﺑﺎﻟﻔﻜﺮ ﺍﻟﺬﻱ ﲣﻄﺐ ﺑﻪ ) ﻫﺬﻩ ﺍﻟﺸﻤﻮﻟﻴ‪‬ﺎﺕ ( ﻋﻠﻰ ﺍﳌﻨﺎﺑﺮ ‪..‬‬
‫ﻭﺭﻛﺒﺖ ﺍﳌﻮﺟﺔﹶ ﺍﻟﺸﻤﻮﻟﻴ‪‬ﺔﹶ ﺍﻷﺣﺰﺍﺏ‪ ‬ﺍﻟﱵ ﺗﺴﻤ‪‬ﻲ ﻧﻔﺴﻬﺎ ﺑﺄﲰﺎﺀ ﺩﻳﻨﻴ‪‬ﺔ ﻻﺑﺴـﺔﹰ ﻟﺒـﺎﺱ‬
‫ﺍﳌﺬﺍﻫﺐ ﻭﺍﻟﻄﻮﺍﺋﻒ ‪ ،‬ﻭﻣﺎ ﺯﺍﻟﺖ ﺗﺮﻛﺐ ﻫﺬﻩ ﺍﳌﻮﺟﺔ ‪ ،‬ﻭﺗﺪﻋﻮ ﺇﱃ ﺩﻭﻝﹴ ﻋﻠﻰ ﺃﺳﺎﺱ ﺩﻳـﲏ‬
‫ﺗﺰﻋﻢ ﺃﻧ‪‬ﻪ ﲡﺴﻴﺪ‪ ‬ﻟﺸﺮﻉ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﺧﻼﺹ‪ ‬ﻟﻸﻣ‪‬ﺔ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ‪ ،‬ﻣﺘ‪‬ﻬﻤﺔﹰ ﺃﻱ‪ ‬ﻧﻈـﺎﻡﹴ‬
‫ﺳﻴﺎﺳﻲ‪ ‬ﺁﺧﺮ ﺑﺄﻧ‪‬ﻪ ﻋﺪﻭ‪ ‬ﻟﻠﺪﻳﻦ ‪ ،‬ﺃﻭ ﻋﻠﻰ ﺍﻷﻗﻞ ﻟﻴﺲ ﻣﻦ ﺷﺮﻉ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﺑﺎﻟﺘـﺎﱄ ﻓـﺄﻱ‪‬‬
‫ﻧﻈﺎﻡﹴ ﺳﻴﺎﺳﻲ‪ ‬ﺁﺧﺮ ﻫﻮ – ﻣﻦ ﻭﺟﻬﺔ ﻧﻈﺮﻫﺎ – ﻋﻠﻰ ﺣﺴﺎﺏ ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫ﻭﺃﺳﺎﺱ ﻫﺬﻩ ﺍﻟﺪﻭﻟﺔ ﺍﻟﺪﻳﻨﻴ‪‬ﺔ ) ﰲ ﺍﻟﺴﺎﺣﺔ ﺍﻹﺳﻼﻣﻴ‪‬ﺔ ( ﻫﻮ ﻣﻨﻬﺞ ﺍﻟﺴﻠﻒ ﰲ ﺫﻟﻚ ‪..‬‬
‫ﻓﺎﻟﻔﻜﺮ ﺍﻟﺬﻱ ﻳﻌﺮﺿﻪ ﺍﳌﻄﺒ‪‬ﻠﻮﻥ ﻭﺍﳌﺰﻣ‪‬ﺮﻭﻥ ﳍﺬﻩ ﺍﻟﺪﻭﻟﺔ ﻫﻮ ﰲ ﺃﺻﻠﻪ ﻓﻜﺮ‪ ‬ﻣﺒﲏ ﻣﻦ ﲨـﺎﺟﻢ‬
‫ﺍﳌﻮﺗﻰ ‪ ،‬ﻻ ﻳﻌﺘﺮﻑ ﺃﺻﻼﹰ ﺑﺎﻟﺘﺪﺑ‪‬ﺮ ﺍﳊﻘﻴﻘﻲ ﺍﻟﺬﻱ ﻳﺘﺠﺎﻭﺯ ﺗﺪﺑ‪‬ﺮ ﺍﻟﺴﺎﺑﻘﲔ ‪ ..‬ﻭﺍﻟﺪﻭﻟـﺔ ﺍﻟـﱵ‬
‫ﻳﺮﻳﺪﻭ‪‬ﺎ ﻟﻌﺼﺮﻧﺎ ﻫﻲ ﺻﻮﺭﺓ ﻓﻮﺗﻮﻛﻮﺑﻴ‪‬ﺔ ﻋﻤ‪‬ﺎ ﻭﺻﻠﻨﺎ ﰲ ﺭﻭﺍﻳﺎﺕ ﺍﻟﺘﺎﺭﻳﺦ ﻋﻦ ﺩﻭﻝ ﺍﻟﻌﺼﻮﺭ‬
‫ﺍﻷﻭﱃ ‪ ،‬ﺍﻟﱵ ﺗﻠﺖ ﻣﻮﺕ ﺍﻟﻨﱯ‪.. r ‬‬
‫‪ ..‬ﻭﱂ ﻳﻜﻠﱢﻒ ﻫﺆﻻﺀ ﻋﻨﺎﺀ ﺃﻧﻔﺴﻬﻢ ﺑﺎﻟﺘﻔﻜﲑ ﺣﺘ‪‬ﻰ ﰲ ﺁﻟﻴ‪‬ـﺎﺕ ﻭﺻـﻮﻝ ﺭﺃﺱ ﺍﳍـﺮﻡ‬
‫ﺍﻟﺴﻴﺎﺳﻲ ﺇﱃ ﺍﳊﻜﻢ ‪ ،‬ﻭﻓﻖ ﺍﳌﺒﺎﺩﺉ ﺍﻟﱵ ﻭﻗﻌﺖ ﰲ ﺍﻟﻌﺼﻮﺭ ﺍﻷﻭﱃ ‪ ،‬ﻭﻫﻞ ﻛﺎﻧـﺖ ﻫـﺬﻩ‬
‫ﺍﳌﺒﺎﺩﺉ ﻭﻓﻖ ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﺃﻡ ﱂ ﺗﻜﻦ ؟ ‪ ..‬ﻭﻟﻮ ﻓﺮﺿﻨﺎ ﺟﺪﻻﹰ ﺃﻧ‪‬ﻬﺎ ﻛﺎﻧﺖ – ﰲ ﻋﺼﺮﻫﺎ‬
‫– ﻣﻮﺍﻓﻘﺔﹰ ﳌﺒﺪﺃ ﺍﻟﺸﻮﺭﻯ ﺍﻟﺬﻱ ﻳﺄﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ﺑﻪ ‪ ،‬ﻓﻬﻞ ﻫﻲ – ‪‬ﺬﻩ ﺍﻵﻟﻴ‪‬ـﺎﺕ – ﻣﻨﺎﺳـﺒﺔﹲ‬
‫ﻟﻌﺼﺮﻧﺎ ؟ ‪..‬‬
‫‪١١ ‬‬ ‫‪‬‬
‫‪ ..‬ﱂ ﻳﺴﺄﻟﻮﺍ ﺃﻧﻔﺴﻬﻢ ‪ :‬ﻫﻞ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺼﺪ‪‬ﻳﻖ ﺗﺼﺮ‪‬ﻑ ﺑﺄﻣﺮﹴ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﺣﻴﻨﻤﺎ ﻋﻴ‪‬ﻦ‬
‫ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﱠﺎﺏ ﺧﻠﻴﻔﺔ ﻟﻪ ﻗﺒﻴﻞ ﻣﻮﺗﻪ ‪ ،‬ﺃﻡ ﺑﺎﺟﺘﻬﺎﺩ‪ ‬ﺷﺨﺼﻲ‪ ‬ﻻ ﻋﻼﻗﺔ ﻟﻪ ﺑﺎﻟﺪﻳﻦ ؟ ‪..‬‬
‫ﻭﻛﺬﻟﻚ ﻋﻤﺮ ﺣﻴﻨﻤﺎ ﺍﺧﺘﺎﺭ ﺳﺘ‪‬ﺔ ﳜﺘﺎﺭﻭﻥ ﻭﺍﺣﺪﺍﹰ ﻣﻨﻬﻢ ؟ ﻭﻛﺬﻟﻚ ‪ ........‬ﺍﻟﻄﺎﻣ‪‬ﺔ ﺍﻟﻜﱪﻯ‬
‫ﺃﻧ‪‬ﻬﻢ ﻻ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﻧﺘﻴﺠﺔ ﻣﻔﺎﺩﻫﺎ ﺃﻥﱠ ﻫﺬﻩ ﺍﺟﺘﻬﺎﺩﺍﺕ ﺑﺸﺮﻳ‪‬ﺔ ﻻ ﻋﻼﻗﺔ ﳍﺎ‬
‫ﺑﺎﻟﺪﻳﻦ ‪ ،‬ﻓﺎﻟﻮﺣﻲ ﺍﻧﺘﻬﻰ ﲟﻮﺕ ﺍﻟﻨﱯ‪ ، r ‬ﻭﺑﺎﻟﺘﺎﱄ ﻻ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﻧﺘﻴﺠﺔ‬
‫ﻣﻔﺎﺩﻫﺎ ﺃﻥﱠ ﺩﻭﻟﺘﻬﻢ ﺍﻟﱵ ﻳﻄﺒ‪‬ﻠﻮﻥ ﻭﻳﺰﻣ‪‬ﺮﻭﻥ ﳍﺎ ﻫﻲ ﺩﻭﻟﺔ ﺗﺎﺭﳜﻴ‪‬ﺔ ﻻ ﻋﻼﻗﺔ ﳍﺎ ) ﻛﺂﻟﻴ‪‬ﺔ ﻭﺻﻮﻝ‬
‫ﻟﻠﺴﻠﻄﺔ ‪ ،‬ﻭﻛﺘﻘﻨﲔ ﻛﻤﺎ ﺳﻨﺮﻯ ﺑﺈﺫﻥ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ( ﲟﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﻣﻦ‬
‫ﻗﺮﻳﺐ ﻭﻻ ﻣﻦ ﺑﻌﻴﺪ ‪..‬‬
‫‪ ..‬ﺇﻥﱠ ﺳﺒﺐ ﺍﻟﺘﺸﺮﺫﻡ ﺍﳌﺬﻫﱯ ﻭﺍﻟﻄﺎﺋﻔﻲ ﻫﻮ ﻓﺮﺽ ﺭﻭﺍﻳﺎﺕ ﻣﺘﻨﺎﻗﻀﺔ ﻣﻨﺎﻗﻀﺔ ﻟﻜﺘﺎﺏ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﻋﻠﻰ ﺍﻟﺪﻳﻦ ‪ ،‬ﻭﺍﻋﺘﺒﺎﺭ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻧﺼﻮﺻﺎﹰ ﻣﻘﺪ‪‬ﺳﺔ ‪ ،‬ﻭﺗﻘﺪﻳﺲ ﺍﳌﻘﺪ‪‬ﺳﲔ ﳍﺬﻩ‬
‫ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﳉﺎﻋﻠﲔ ﻣﻨﻬﺎ ﺃﺳﺎﺳﺎﹰ ﻟﻠﺘﺸﺮﻳﻊ ‪ ،‬ﻭﲢﻮﻳﻞ ﺍﺟﺘﻬﺎﺩﺍ‪‬ﻢ ﺇﱃ ﻣﺬﺍﻫﺐ ﻟﺒﺴﺖ ﻟﺒﻮﺱ‬
‫ﺍﳌﻨﻬﺞ ﺫﺍﺗﻪ ‪ ،‬ﻭﺗﻄﻠﻴﻖ ﺍﻟﻌﻘﻞ ‪ ،‬ﻭﳏﺎﺭﺑﺔ ﻛﻞﹼ ﻣﺘﺪﺑ‪‬ﺮ ﻳﺮﻳﺪ ﺍﻟﻌﻮﺩﺓ ﺇﱃ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻛﻤﻌﻴﺎﺭ‬
‫ﻟﻜﻞﱢ ﺫﻟﻚ ‪ ..‬ﻛﻞﱡ ﺫﻟﻚ ﺃﺩ‪‬ﻯ ﺇﱃ ﲡﺰﺋﺔ ﺍﻷﻣ‪‬ﺔ ﺇﱃ ﻣﺬﺍﻫﺐ ﻭﻃﻮﺍﺋﻒ ﳐﺘﻠﻔﺔ ‪..‬‬
‫ﺍﻟﺪ‪‬ﺍﻋﻮﻥ ﻟﺪﻭﻟﺔ ﻳﺴﻤ‪‬ﻮ‪‬ﺎ ﺩﻭﻟﺔ ﺩﻳﻨﻴ‪‬ﺔ ‪ ،‬ﻫﻢ ﺫﺍ‪‬ﻢ ﺍﻟﺬﻳﻦ ﳛﺎﺭﺑﻮﻥ ﻛﻞﱠ ﻣﺘﺪﺑ‪‬ﺮ ﻳﺪﻋﻮ ﻟﺘﻨﻘﻴﺔ‬
‫ﺍﳌﻮﺭﻭﺙ ﳑ‪‬ﺎ ﻟﺒ‪‬ﺲ ﻋﻠﻴﻪ ‪ ،‬ﻭﻫﻢ ﺑﻄﺒﻴﻌﺘﻬﻢ ﻭﺩﻋﻮ‪‬ﻢ ﻫﺬﻩ ﻳﺮﻳﺪﻭﻥ ﻧﻘﻞﹶ ﺍﳋﻼﻓﺎﺕ ﺍﳌﺬﻫﺒﻴ‪‬ﺔ‬
‫ﻭﺍﻟﻄﺎﺋﻔﻴ‪‬ﺔ ﺇﱃ ﺩﺳﺘﻮﺭ ﺍﻷﻣ‪‬ﺔ ﻭﻗﻮﺍﻧﻴﻨﻬﺎ ‪ ،‬ﻟﺘﺰﺩﺍﺩ ﺗﺸﺮﺫﻣﺎﹰ ﻭﲤﺰ‪‬ﻗﺎﹰ ‪ ،‬ﺃﻭ ﺃﺧﺬﹶ ﺟﺎﻧﺐﹴ ﻣﺬﻫﱯ‪ ‬ﺿﻴ‪‬ﻖ‬
‫ﻭﺍﻹﻋﺮﺍﺽ ﻋﻦ ﺍﳉﻮﺍﻧﺐ ﺍﻷُﺧﺮﻯ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﺍﻟﺪ‪‬ﺧﻮﻝ ﰲ ﺻﺮﺍﻉﹴ ﻧﺘﻴﺠﺘﻪ ﺭﻓﻊ ﺍﳌﺬﻫﺐ ﻓﻮﻕ‬
‫ﺍﻟﺪﻳﻦ ﺫﺍﺗﻪ ‪ ،‬ﻭﻓﺘﺢ ﺟﺒﻬﺎﺕ ﺣﱴ ﻣﻊ ﺍﻟﺪﺍﻋﲔ ﻟﺪﻭﻟﺔ ﺩﻳﻨﻴ‪‬ﺔ ﻭﻓﻖ ﺭﺅﻯ ﻣﺬﻫﺒﻴ‪‬ﺔ ﺃﹸﺧﺮﻯ ‪..‬‬
‫‪ ..‬ﻟﺬﻟﻚ ﻧﺮﻯ ﰲ ﺍﻟﺘﺎﺭﻳﺦ ) ﺍﻟﻘﺪﱘ ﻭﺍﳊﺪﻳﺚ ( ﺃﻥﱠ ﺍﻟﺼﺮﺍﻋﺎﺕ ﻛﺎﻧﺖ ﻋﻠﻰ ﺃﻭﺟﻬﺎ ﺑﲔ‬
‫ﺍﻟﺪﺍﻋﲔ ﺇﱃ ﻫﺬﻩ ﺍﻟﺪﻭﻟﺔ ﺍﻟﺪﻳﻨﻴ‪‬ﺔ ‪ ،‬ﺑﺴﺒﺐ ﺍﺧﺘﻼﻑ ﺃﻫﻮﺍﺋﻬﻢ ﺍﳌﺬﻫﺒﻴﺔ ﻭﺍﻟﻄﺎﺋﻔﻴﺔ ‪ ..‬ﻭﰲ ﺫﻟﻚ‬
‫ﺃﻛﱪ ﺩﻟﻴﻞﹴ ﻋﻠﻰ ﺃﻥﱠ ﻣﺎ ﻳﺪﻋﻮﻥ ﺇﻟﻴﻪ ﻻ ﻋﻼﻗﺔ ﻟﻪ ﺑﺎﻟﺪﻳﻦ ﻻ ﻣﻦ ﻗﺮﻳﺐ ﻭﻻ ﻣﻦ ﺑﻌﻴﺪ ‪..‬‬
‫‪١٢ ‬‬ ‫‪‬‬
‫‪ ..‬ﺍﳌﺸﻜﻠﺔ ﻓﻴﻤﻦ ﻳﺪﻋﻮﻥ ﻟﺪﻭﻟﺔ ﺩﻳﻨﻴ‪‬ﺔ ﻣﻦ ﺍﳌﻌﺎﺻﺮﻳﻦ ﺃﻧ‪‬ﻬﻢ ﱂ ﻳﺴﺘﻔﻴﺪﻭﺍ ﻣﻦ ﺗﻄﻮ‪‬ﺭ ﺍﻟﻔﻜﺮ‬
‫ﺍﻹﻧﺴﺎﱐ ﺳﻴﺎﺳﻴ‪‬ﺎﹰ ‪ ،‬ﻭﱂ ﻳﺴﺘﻔﻴﺪﻭﺍ ﻣﻦ ﲡﺎﺭﺏ ﺍﻵﺧﺮﻳﻦ ‪ ،‬ﻭﻻ ﺣﺘ‪‬ﻰ ﻣﻦ ﲡﺎﺭﺏ ﺃﻧﻔﺴﻬﻢ ‪..‬‬
‫ﺍﳌﺸﻜﻠﺔ ﺃﻧ‪‬ﻬﻢ ﻳﻌﻴﺸﻮﻥ ﺑﺄﺟﺴﺎﺩﻫﻢ ﺑﻴﻨﻨﺎ ﺑﻴﻨﻤﺎ ﺧﻴﺎﳍﻢ ﻭﺗﻔﻜﲑﻫﻢ ﻣﺎ ﺯﺍﻝ ﳏﺒﻮﺳﺎﹰ ﰲ ﺣﺪﻭﺩ‬
‫ﻏﺒﺎﺭ ﻣﻌﺮﻛﺔ ﺍﳉﻤﻞ ﻭﻣﻌﺮﻛﺔ ﺻﻔﲔ ﻭﳎﺰﺭﺓ ﻛﺮﺑﻼﺀ ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﳊﺮﻭﺏ ﺍﻟﱵ ﻛﺎﻥ‬
‫ﺗﻘﺪﻳﺲ‪ ‬ﺭﺟﺎﻻ‪‬ﺎ ﺳﺒﺒﺎﹰ ﻟﺘﺠﺰﺋﺔ ﺍﻷﻣ‪‬ﺔ ‪..‬‬
‫ﻛﻤﺎ ﺃﻥﱠ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ﺗﺘﻄﻮ‪‬ﺭ ﺣﻀﺎﺭﻳ‪‬ﺎﹰ ‪ ،‬ﻛﺬﻟﻚ ﻳﺘﻄﻮ‪‬ﺭ ﺍﻟﻔﻜﺮ ﺍﻹﻧﺴﺎﱐ ﺳﻴﺎﺳﻴ‪‬ﺎﹰ ﻭﻳﺘ‪‬ﺠﻪ‬
‫ﺑﺎﺗ‪‬ﺠﺎﻩ ﺍﻟﺪﻭﻟﺔ ﺍﻟﻠﻴﱪﺍﻟﻴ‪‬ﺔ ‪ ،‬ﻭﻫﻲ ﺍﻟﺪﻭﻟﺔ ﺍﻟﱵ ﺗﺰﺩﺍﺩ ﻓﻴﻬﺎ – ﻣﻊ ﺍﻟﺰﻣﻦ – ﻣﺴﺎﺣﺔ ﺍﳊﺮﻳ‪‬ﺔ‬
‫ﺍﻟﺸﺨﺼﻴ‪‬ﺔ ﺍﳌﺴﺆﻭﻟﺔ ﺍﻟﱵ ﻻ ﺗﺘﻌﺪ‪‬ﻯ ﻋﻠﻰ ﺣﺮﻳ‪‬ﺎﺕ ﺍﻵﺧﺮﻳﻦ ‪ ..‬ﻓﺎﻟﺪﳝﻘﺮﺍﻃﻴ‪‬ﺎﺕ ﺗﺘ‪‬ﺠﻪ – ﻣﻊ‬
‫ﺍﻟﻨﻬﻮﺽ ﺍﳊﻀﺎﺭﻱ ﻟﻠﻤﺠﺘﻤﻌﺎﺕ – ﳓﻮ ﺍﻟﺪﳝﻘﺮﺍﻃﻴ‪‬ﺔ ﺍﻟﻠﻴﱪﺍﻟﻴ‪‬ﺔ ‪ ،‬ﻭﺳﺘﺘ‪‬ﺠﻪ ﺑﻌﺪ ﺫﻟﻚ ﳓﻮ‬
‫ﺍﻟﻠﻴﱪﺍﻟﻴ‪‬ﺔ ﺍﳌﺴﺆﻭﻟﺔ ﺍﻟﱵ ﻻ ﲣﺎﻟﻒ ﺍﻟﻘﻴﻢ ﻭﺍﳌﺒﺎﺩﺉ ﺍﻟﱵ ﻳﻌﺘﻘﺪﻫﺎ ﺃﺑﻨﺎﺀ ﺗﻠﻚ ﺍ‪‬ﺘﻤﻌﺎﺕ ‪ ..‬ﻭﻫﺬﺍ‬
‫ﻣﺎ ﻧﻌﻨﻴﻪ ﺑﺎﻟﺪﻭﻟﺔ ﺍﳊﺮ‪‬ﺓ ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ‪..‬‬
‫‪ ..‬ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺃﺗﻮﺟ‪‬ﻪ ﺇﱃ ﻛﻞﱢ ﺷﺮﻳﻒ‪ ‬ﻧﻘﻲ‪ ‬ﻃﺎﻫﺮ ‪ ،‬ﻳﺆﻣﻦ ﺑﻜﺮﺍﻣﺔ ﺍﻹﻧﺴﺎﻥ ﻛﻮﻧﻪ‬
‫ﺇﻧﺴﺎﻧﺎﹰ ﺑﻐﺾ ﺍﻟﻨﻈﺮ ﻋﻦ ﻣﻌﺘﻘﺪﻩ ﻭﻋﺮﻗﻪ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻳﺆﻣﻦ ) ﺳﻮﺍﺀٌ ﻛﺎﻥ ﻣﺴﻠﻤﺎﹰ ﺃﻡ ﻻ ( ﺑﻘﻮﻟﻪ‬
‫ﺗﻌﺎﱃ ‪ ] ( tPyŠ#uä ûÓÍ_t/ $oYøB§•x. ô‰s)s9ur * ) :‬ﺍﻹﺳﺮﺍﺀ ‪.. [ ٧٠ :‬‬
‫‪ ..‬ﺃﺗﻮﺟ‪‬ﻪ ﺇﱃ ﻛﻞﱢ ﻧﻘﻲ‪ ‬ﻻ ﻳﺴﺘﻄﻴﻊ ﺍﻟﺴﻜﻮﺕ ﻋﻦ ﺍﻟﻨﻄﻖ ﺑﺎﳊﻖ ﻣﻬﻤﺎ ﻛﺎﻥ ﺍﻟﺜﻤﻦ ‪،‬‬
‫ﺣﻴﻨﻤﺎ ﻳﻌﺮﻑ ﻫﺬﺍ ﺍﳊﻖ ‪ ،‬ﻷﻧ‪‬ﲏ ﺃﺅﻣﻦ ﺃﻥﱠ ﻣﻦ ﳜﻔﻲ ﺍﳊﻖ ﻻ ﻳﻌﺮﻑ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻛﻮﻥ ﺍﳊﻖ‪‬‬
‫ﺍﲰﺎﹰ ﻣﻦ ﺃﲰﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫‪•’Í?yèø9$# uqèd ©!$# ¨br&ur ã@ÏÜ»t7ø9$# ÏmÏRrߊ `ÏB tbqããô‰tƒ $tB ¨br&ur ‘,ysø9$# uqèd ©!$# ¨br'Î/ y7Ï9ºsŒ‬‬ ‫)‬
‫‪ ] ( 玕Î6x6ø9$#‬ﻟﻘﻤﺎﻥ ‪[ ٣٠ :‬‬
‫‪ ..‬ﺃﺗﻮﺟ‪‬ﻪ ﺇﱃ ﻛﻞﱢ ﻃﺎﻫﺮﹴ ﻳﺆﻣﻦ ﺃﻥﱠ ﺍﷲ ﺗﻌﺎﱃ ﺭﺏ‪ ‬ﺍﻟﻌﺎﳌﲔ ‪ ،‬ﻭﺃﻥﱠ ﺍﻹﻧﺴﺎﻥ – ﻣﻬﻤﺎ ﻛﺎﻥ‬
‫ﻣﻌﺘﻘﺪﻩ ﻭﻋﺮﻗﻪ – ﻫﻮ ﺧﻠﻴﻔﺔ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﻷﺭﺽ ‪..‬‬
 ‫‪١٣ ‬‬ ‫‪‬‬
‫‪ ..‬ﺃﺗﻮﺟ‪‬ﻪ ﺇﱃ ﻛﻞﱢ ﻋﺎﻗﻞﹴ ﻳﺆﻣﻦ ﺃﻥ ﺍﻟﺘﻠﺒﻴﺲ ﻋﻠﻰ ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﲢﻤﻴﻠﻪ ﻣﺎ ﻻ ﳛﺘﻤﻞ‬
‫‪ ،‬ﻭﺟﻌﻠﻪ ﻣﻄﻴ‪‬ﺔ ﻟﻸﻫﻮﺍﺀ ﻭﺍﻟﻌﺼﺒﻴ‪‬ﺎﺕ ﺍﻟﱵ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﺗﻌﺎﱃ ‪‬ﺎ ﻣﻦ ﺳﻠﻄﺎﻥ ‪ ،‬ﻫﻮ ﺟﺮﳝﺔ ﺃﻛﱪ‬
‫ﺣﱴ ﻣﻦ ﺍﻟﻜﻔﺮ ﲟﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫‪ßxÎ=øÿムŸw ¼çm¯RÎ) 3 ÿ¾ÏmÏG»tƒ$t«Î/ z>¤‹x. ÷rr& $¹/É‹x. «!$# ’n?tã 3“uŽtIøù$# Ç`£JÏB ÞOn=øßr& ô`tBur‬‬ ‫)‬
‫‪ ] ( tbqßJÎ=»©à9$#‬ﺍﻷﻧﻌﺎﻡ ‪[ ٢١ :‬‬

‫) ‪’Îû }§øŠs9r& 4 ÿ¼çnuä!%y` $£Js9 Èd,ysø9$$Î/ z>¤‹x. ÷rr& $¹/É‹Ÿ2 «!$# ’n?tã 3“uŽtIøù$# Ç`£JÏB ãNn=øßr& ô`tBur‬‬

‫_‪ ] ( tûïÌ•Ïÿ»x6ù=Ïj9 “Yq÷WtB tL©èygy‬ﺍﻟﻌﻨﻜﺒﻮﺕ ‪[ ٦٨ :‬‬

‫‪z>¤‹x.‬‬ ‫ﻣﺎ ﻧﺮﺍﻩ ﺃﻥﱠ ﺍﷲ ﺗﻌﺎﱃ ﻭﺿﻊ ﺍﻟﻌﺒﺎﺭﺓ ) ‪ ( $¹/É‹Ÿ2 «!$# ’n?tã 3“uŽtIøù$#‬ﻗﺒﻞ ﺍﻟﻌﺒﺎﺭﺓ )‬
‫( ﰲ ﺍﻵﻳﺔ‬ ‫‪4 ÿ¼çnuä!%y` $£Js9 Èd,ysø9$$Î/ z>¤‹x.‬‬ ‫( ﰲ ﺍﻵﻳﺔ ﺍﻷﻭﱃ ‪ ،‬ﻭﻗﺒﻞ ﺍﻟﻌﺒﺎﺭﺓ )‬ ‫‪3 ÿ¾ÏmÏG»tƒ$t«Î/‬‬

‫ﺍﻟﺜﺎﻧﻴﺔ ‪ ..‬ﻓﺎﻓﺘﺮﺍﺀ ﺍﻟﻜﺬﺏ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻭﺍﻟﺬﻱ ﻳﺘﻀﻤ‪‬ﻦ – ﻓﻴﻤﺎ ﻳﺘﻀﻤ‪‬ﻦ – ﺗﻠﻔﻴﻖ ﺭﻭﺍﻳﺎﺕ‬
‫ﻋﻠﻰ ﺍﻟﺴﻨ‪‬ﺔ ﺍﻟﺸﺮﻳﻔﺔ ‪ ،‬ﻭﺍﻟﺘﺪﻟﻴﺲ ﰲ ﺗﻔﺴﲑ ﺁﻳﺎﺕ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ ﳑ‪‬ﺎ ﻳﻨﻘﻀﻪ‬
‫ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻫﻮ ﺟﺮﳝﺔ ﺃﻛﱪ ﺣﱴ ﻣﻦ ﺟﺮﳝﺔ ﺍﻟﻜﻔﺮ ﺑﺂﻳﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻷﻥﱠ ﺍﳌﺪﻟﱢﺲ‬
‫ﻭﺍﳌﻔﺘﺮﻱ ﻳ‪‬ﻀ‪‬ﻞﱡ ﻏﲑﻩ ﺇﺿﺎﻓﺔ ﻟﻀﻼﻟﻪ ﻫﻮ ‪ ،‬ﺑﻴﻨﻤﺎ ﺍﻟﻜﺎﻓﺮ ﺑﺂﻳﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﻳ‪‬ﻀ‪‬ﻞﱡ ﻧﻔﺴﻪ ﻓﻘﻂ ‪..‬‬
‫‪ ..‬ﺃﺗﻮﺟ‪‬ﻪ ﺇﱃ ﻛﻞﱢ ﺇﻧﺴﺎﻥ‪ ‬ﻳﺆﻣﻦ ﺃﻥﱠ ﻋﻘﻠﻪ ﻫﻮ ﻫﺒﺔ ﺍﷲ ﺗﻌﺎﱃ ﻟﻪ ‪ ،‬ﻭﺃﻥﱠ ﻋﻘﻠﻪ ﻫﻮ ﻣﻨﺎﻁﹸ‬
‫ﺍﻟﺘﻜﻠﻴﻒ ﻓﻴﻪ ‪ ،‬ﻭﺃﻥﱠ ﻋﻘﻠﻪ ﻣﻦ ﺃﻫﻢ ﺍﻟﻔﻮﺍﺭﻕ ﺑﻴﻨﻪ ﻭﺑﲔ ﺑﺎﻗﻲ ﺍﳌﺨﻠﻮﻗﺎﺕ ‪ ...‬ﺃﺗﻮﺟ‪‬ﻪ ﺇﻟﻴﻪ ﺑﺄﻥ‬
‫ﻳﺘﺠﺮ‪‬ﺩ ﺑﺎﺣﺜﺎﹰ ﻋﻦ ﺍﳊﻘﻴﻘﺔ ‪ ،‬ﻭﺃﻥ ﻳﻘﺮﺃ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺧﺎﻟﻌﺎﹰ ﻛﻞﱠ ﻣﺎ ﻳ‪‬ﺒﻌﺪﻩ ﻋﻦ ﺭﺅﻳﺔ ﻣﺎ ﳚﺐ‬
‫ﺃﻥ ﻳﺮﺍﻩ ‪..‬‬
‫‪‬‬
‫‪ ‬‬
 

 
 
 
 
 
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 ‫‪‬‬

‫‪ ‬‬
‫‪ ‬‬

‫‪ÉOŠÏm§•9$# Ç`»uH÷q§•9$# «!$# ÉOó¡Î0‬‬

‫‪3 #’s"sÜô¹$# šúïÏ%©!$# ÍnÏŠ$t6Ïã 4’n?tã íN»n=y™ur ¬! ߉ôJptø:$#‬‬

‫‪ ..‬ﺗﻄﻮ‪‬ﺭ‪ ‬ﺍﻟﻨﻈﺎﻡ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻭﺍﻟﺴﻴﺎﺳﻲ ﺍﻟﺬﻱ ﳛﻜﻢ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ‪ ،‬ﻫﻮ ﻧﺘﻴﺠﺔ‬
‫ﺍﻟﺘﻄﻮ‪‬ﺭ ﺍﳊﻀﺎﺭﻱ ﳍﺬﻩ ﺍ‪‬ﺘﻤﻌﺎﺕ ‪ ،‬ﻭﻧﺘﻴﺠﺔ ﺗﻄﻮ‪‬ﺭ ﺍﻟﻌﻼﻗﺎﺕ ﺍﳌﺨﺘﻠﻔﺔ ﺑﲔ ﺃﺑﻨﺎﺀ ﺍ‪‬ﺘﻤﻊ ‪،‬‬
‫ﻭﺑﻴﻨﻬﻢ ﻭﺑﲔ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﻷُﺧﺮﻯ ‪ ،‬ﻭﻧﺘﻴﺠﺔ ﺍﻟﺼﺮﺍﻉ ﺍﳌﺴﺘﻤﺮ‪ ‬ﺑﲔ ﺃﻃﻴﺎﻑ ﺍ‪‬ﺘﻤﻊ ﻭﻃﺒﻘﺎﺗﻪ ‪،‬‬
‫ﻭﺑﲔ ﺍ‪‬ﺘﻤﻊ ﻭﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﻷُﺧﺮﻯ ‪ .......‬ﻭﻛﻞﱡ ﺫﻟﻚ ﲢﻜﻤﻪ ﻗﻮﺍﻧﲔ ﺍﳊﺮﻛﺔ ﺍﻟﺘﺎﺭﳜﻴ‪‬ﺔ ‪،‬‬
‫ﺍﻟﱵ ﻧﺴﺘﺸﻔﱡﻬﺎ ﻣﻦ ﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﻌﻠﻤﻴ‪‬ﺔ ) ﺍ‪‬ﺮ‪‬ﺩﺓ ﻋﻦ ﺃﻱ‪ ‬ﻋﺼﺒﻴ‪‬ﺔ ( ﻟﺘﻄﻮ‪‬ﺭ ﺣﺮﻛﺔ ﺍﻟﺘﺎﺭﻳﺦ‬
‫ﺍﻹﻧﺴﺎﱐ ‪..‬‬
‫‪ ..‬ﻭﰲ ﺭﺣﻠﺔ ﺍﻹﻧﺴﺎﻥ ﺧﻼﻝ ﺍﻟﺘﺎﺭﻳﺦ ﻭﺗﻔﺎﻋﻠﻪ ﻣﻊ ﳐﺘﻠﻒ ﺃﻧﻮﺍﻉ ﺍﻟﺘﻌﺎﻳﺶ ﺍ‪‬ﺘﻤﻌﻲ‬
‫ﻭﺍﻟﺴﻴﺎﺳﻲ ﻗﺼ‪‬ﺔﹲ ﻃﻮﻳﻠﺔﹲ ﺟﺪﺍﹰ ‪ ،‬ﲤﺘﺪ‪ ‬ﺯﻣﻦ ﻋ‪‬ﻤ‪‬ﺮ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ﺫﺍ‪‬ﺎ ‪ ..‬ﻭﻫﻲ ﻗﺼ‪‬ﺔﹲ ﻋﺮﻳﻀﺔﹲ ﺟﺪﺍﹰ ‪،‬‬
‫ﻋ‪ ‬ﺮﺿ‪‬ﻬﺎ ﻋ‪‬ﺮ‪‬ﺽ‪ ‬ﺭﺣﻠﺔ ﺍﻹﻧﺴﺎﻥ ﻣﻊ ﺟﺪﻟﻴ‪‬ﺔ ﺍﻷﱂ ﻭﺍﻷﻣﻞ ﰲ ﻋﻼﻗﺘﻪ ﻣﻊ ﺃﺧﻴﻪ ﺍﻹﻧﺴﺎﻥ ‪..‬‬
‫‪ ..‬ﻓﻔﻲ ﺑﺪﺍﻳﺔ ﺍﳊﻴﺎﺓ ﺍﻹﻧﺴﺎﻧﻴ‪‬ﺔ ﻗﺒﻞ ﻣﺮﺣﻠﺔ ﺍ‪‬ﺘﻤﻌﺎﺕ ‪ ،‬ﻛﺎﻥ ﺍﳉﺎﻧﺐ ﺍﻟﺸﺨﺼﻲ ﻟﻠﻔﺮﺩ‬
‫ﻣﻨﻐﻠﻘﺎﹰ ﻋﻠﻰ ﺫﺍﺗﻪ ‪ ،‬ﻓﺎﳊﻴﺎﺓ ﻛﺎﻧﺖ ﻗﺎﺳﻴﺔ ‪ ،‬ﻭﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﳛﻤﻲ ﻧﻔﺴﻪ ﺑﻨﻔﺴﻪ ﻭﺃﻥ ﻳ‪‬ﻠﺒ‪‬ﻲ‬
‫ﻛﻞﱠ ﺣﺎﺟﺎﺗﻪ ﺑﻨﻔﺴﻪ ‪ ،‬ﻛﻮﻥ ﺍﻟﺘﻌﺎﻭﻥ ﺑﻴﻨﻪ ﻭﺑﲔ ﺃﺑﻨﺎﺀ ﺍ‪‬ﺘﻤﻊ ﺿﻤﻦ ﺇﻃﺎﺭ ﺗﻌﺎﻭﻥ ﺍﺟﺘﻤﺎﻋﻲ‬
‫ﻛﺎﻥ ﰲ ﺣﺪﻭﺩﻩ ﺍﻟﺪﻧﻴﺎ ‪ ..‬ﻭﻣﻊ ﺗﻄﻮ‪‬ﺭ ﺣﺎﺟﺔ ﺍﻹﻧﺴﺎﻥ ﻷﺑﻨﺎﺀ ﳎﺘﻤﻌﻪ ﺗﻄﻮ‪‬ﺭﺕ ﺍﻟﻌﻼﻗﺎﺕ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴ‪‬ﺔ ﻭﺻﻮﻻﹰ ﺇﱃ ﺍﻟﻮﺍﻗﻊ ﺍﻟﺬﻱ ﻧﻌﻴﺸﻪ ‪..‬‬
‫‪١٦ ‬‬ ‫‪‬‬
‫ﻓﺎﻟﺘﺠﻤ‪‬ﻊ ﺍﻟﺒﺸﺮﻱ ﻫﻮ ﻧﺘﻴﺠﺔ ﻋﺪ‪‬ﺓ ﻋﻮﺍﻣﻞ ﺗﻘﺘﻀﻴﻬﺎ ﺍﻟﻀﺮﻭﺭﻳ‪‬ﺎﺕ ﺍﻹﻧﺴﺎﻧﻴ‪‬ﺔ ﻣﻊ ﺍﺗ‪‬ﺴﺎﻉ‬
‫ﺍ‪‬ﺘﻤﻊ ﺍﻹﻧﺴﺎﱐ ﻭﺍﺗ‪‬ﺴﺎﻉ ﺇﻧﺘﺎﺟﻪ ﺍﳊﻀﺎﺭﻱ ‪ ،‬ﻓﻜﻞﱡ ﺣﻀﺎﺭﺓ ﺗ‪‬ﻨ‪‬ﺘ‪‬ﺞ ﻣﻌﻬﺎ ﻗﻴﻤ‪‬ﻬﺎ ‪ ،‬ﻭﻣﻊ ﺍﻟﺰﻣﻦ‬
‫ﺗﺘﻤﺎﻳﺰ ﺍﻟﻄﺒﻘﺎﺕ ﻭﺗﺘﺒﻠﻮﺭ ﺍﳌﻠﻜﻴ‪‬ﺔ ﺍﳋﺎﺻ‪‬ﺔ ‪ ،‬ﻓﺎﺧﺘﻼﻑ ﺍﻟﺒﺸﺮ ﺑﻌﻘﻮﳍﻢ ﻭﺟﻬﻮﺩﻫﻢ ﻭﻗﻴﻤﻬﻢ‬
‫ﻳﺆﺩ‪‬ﻱ ﺇﱃ ﺍﺧﺘﻼﻑ ﺍﳌﻠﻜﻴ‪‬ﺎﺕ ﺍﳋﺎﺻ‪‬ﺔ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ ‪ ..‬ﻭﻛﻞﱡ ﺫﻟﻚ ﻳﺆﺩ‪‬ﻱ ﺇﱃ ﺩﺧﻮﻝ‬
‫ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ﰲ ﻣﺮﺍﺣﻞ ﻣﺘﻤﺎﻳﺰﺓ ‪ ،‬ﺗﺘﻜﺮ‪‬ﺱ ﻓﻴﻬﺎ – ﻣﻊ ﺍﻟﺰﻣﻦ – ﺍﳊﺎﺟﺔ ﺍﳌﻠﺤ‪‬ﺔ ﻟﻨﻈﺎﻡ‬
‫ﺍ‪‬ﺘﻤﻊ ﻭﺳﻠﻄﺘﻪ ‪..‬‬
‫‪ ..‬ﻭﺍﻟﺪﳝﻘﺮﺍﻃﻴ‪‬ﺔ ﺣﺴﺐ ﻣﻔﻬﻮﻡ ﺍﳌﺼﻄﻠﺤﺎﺕ ﺍﻟﺴﻴﺎﺳﻴ‪‬ﺔ ﺍﻟﻮﺿﻌﻴ‪‬ﺔ ﻻ ﺗ‪‬ﺆﺗ‪‬ﻲ ﲦﺎﺭ‪‬ﻫﺎ ﺇ ﱠﻻ‬
‫ﺣﻴﻨﻤﺎ ﺗﺴﻮﺩ ﰲ ﺍ‪‬ﺘﻤﻊ ﺛﻘﺎﻓﺔ ﻗﺒﻮﻝ ﺍﻵﺧﺮ ﻭﺍﻟﺘﻌﺎﻳﺶ ﻣﻌﻪ ﻛﻤﺎ ﻫﻮ ﲟﻌﺘﻘﺪﻩ ﻭﺭﺃﻳﻪ ‪ ،‬ﻭﺇﻻﹼ‬
‫ﺳﺘﻜﻮﻥﹸ ﺃﺩﺍﺓﹰ ﻣﻦ ﺃﺩﻭﺍﺕ ﺍﻟﺼﺮﺍﻉ ﺩﺍﺧﻞ ﺍ‪‬ﺘﻤﻊ ‪ ،‬ﻳﺴﺘﻌﻤﻠﻬﺎ ﻛﻞﱞ ﻟﻘﻬﺮ ﺍﻵﺧﺮ ﺑﺎﺳﻢ‬
‫ﺍﻟﺪﳝﻘﺮﺍﻃﻴ‪‬ﺔ ﺫﺍ‪‬ﺎ ‪..‬‬
‫‪ ..‬ﻭﻣﻌﻈﻢ ﺍﻟﻄﱡﻐﺎﺓ ﺧﻼﻝ ﺍﻟﺘﺎﺭﻳﺦ ﻭﻋﻠﻰ ﺍﺧﺘﻼﻑ ﻣﺸﺎﺭ‪‬ﻢ ﰲ ﺍﻟﻄﻐﻴﺎﻥ ‪ ،‬ﻳﺼﻔﻮﻥ‬
‫ﻃﻐﻴﺎ‪‬ﻢ ﺑﺎﳊﻖ ﻭﺍﻟﻌﺪﻝ ﻭﺍﻟﻀﺮﻭﺭﺓ ﺍﻟﱵ ﻻ ﺑﺪ‪ ‬ﻣﻨﻬﺎ ‪ ،‬ﻓﻘﺪ ﻓﻌﻠﻮﺍ ﻃﻐﻴﺎ‪‬ﻢ ‪ ،‬ﲢﺖ ﺃﻋﺬﺍ ﹴﺭ‬
‫ﻭﻃﻨﻴ‪‬ﺔ ﻭﻗﻮﻣﻴ‪‬ﺔ ﻭﺩﻳﻨﻴ‪‬ﺔ ﻭﺃﺧﻼﻗﻴ‪‬ﺔ ‪ ،‬ﻻ ﻭﺟﻮﺩ ﳍﺎ ﻋﻠﻰ ﺃﺭﺽ ﺍﻟﻮﺍﻗﻊ ‪ ،‬ﻭﺫﻟﻚ ﺑﺎﻟﺘﻼﻋﺐ ﰲ‬
‫ﺛﻘﺎﻓﺔ ﺍ‪‬ﺘﻤﻊ ﻭﻓ‪‬ﻜﺮﻩ ‪..‬‬
‫‪ ..‬ﺇﻥﱠ ﺃﻱ‪ ‬ﺃﻳﺪﻳﻮﻟﻮﺟﻴﺎ ﺧﻼﻝ ﺍﻟﺘﺎﺭﻳﺦ ﻫﻲ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﻧﺘﻴﺠﺔ ﻣ‪‬ﺆﺟ‪‬ﻠﺔ ﻭﻣﺮﺍﺩﺓ ﻣﻦ‬
‫ﻣﻌﺘﻨﻘﻴﻬﺎ ﻟﺘﺼﻮ‪‬ﺭﺍ‪‬ﻢ ﻭﺃﻫﺪﺍﻓﻬﻢ ﺍﻟﺴ‪‬ﻠﻄﻮﻳ‪‬ﺔ ‪ ،‬ﻭﻫﻲ ﲰﺖ‪ ‬ﺳﻴﺎﺳﺘﻬﻢ ‪ ،‬ﻣﻦ ﺃﺟﻞ ﺑﻨﺎﺀ ﳎﺘﻤﻊ‬
‫ﻭﻓﻖ ﺻﻮﺭﺓ ﻫﺬﻩ ﺍﻷﻳﺪﻳﻮﻟﻮﺟﻴﺎ ﰲ ﺇﻃﺎﺭ ﺍﻟﺜﻘﺎﻓﺔ ﻭﺍﻟﻔﻜﺮ ﺍﻟﺬﻱ ﳛﻜﻢ ﺃﺻﺤﺎ‪‬ﺎ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻭﻓﻖ‬
‫ﺇﻃﺎﺭﹴ ﻻ ﳜﺮﺝ ﻋﻦ ﺣﺪﻭﺩ ﺍﻟﻮﻋﻲ ﻭﺍﳊﺪﻭﺩ ﺍﳊﻀﺎﺭﻳ‪‬ﺔ ﺍﻟﱵ ﺃﻧﺘﺠﻬﺎ ﺍﳉﻴﻞ ﺍﻟﺬﻱ ﻳﻨﺘﻤﻲ ﺇﻟﻴﻪ‬
‫ﻣﻌﺘﻨﻘﻮ ﻫﺬﻩ ﺍﻷﻳﺪﻳﻮﻟﻮﺟﻴﺎ ‪..‬‬
‫ﻣﻦ ﻫﻨﺎ ﻓﺈﻥﱠ ﺃﻱ‪ ‬ﺃﻳﺪﻳﻮﻟﻮﺟﻴﺎ ﺗﺮﺳﻢ ﺻﻮﺭﺓ ﻣﺴﺘﻘﺒﻞ ﺃﻱ‪ ‬ﳎﺘﻤﻊ ﻭﻓﻖ ﺛﻘﺎﻓﺔ ﻣﻌﺘﻨﻘﻴﻬﺎ ‪،‬‬
‫ﻫﻲ ﺻﻮﺭﺓ ﻣﻦ ﺍﳌﺎﺿﻲ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻸﺟﻴﺎﻝ ﺍﻟﻼﺣﻘﺔ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻫﻲ ﺻﻮﺭﺓ ﻣﺘﺨﻠﱢﻔﺔ ﻋﻦ‬
‫ﺍﳌﺴﺘﻮﻯ ﺍﳊﻀﺎﺭﻱ ﻟﻸﺟﻴﺎﻝ ﺍﻟﻼﺣﻘﺔ ‪ ،‬ﻭﻻ ﺗﻜﻮﻥ ﻣﺘﻘﺪ‪‬ﻣﺔ ﺇﻻﹼ ﰲ ﲣﻴ‪‬ﻠﻨﺎ ﻟﻮﻗﻮﻑ ﺍﻟﺘﻄﻮ‪‬ﺭ‬
 ‫‪١٧ ‬‬ ‫‪‬‬
‫ﺍﳊﻀﺎﺭﻱ ‪ ،‬ﺑﻞ ﻭﻋﻮﺩﺗﻪ ﺇﱃ ﺍﻟﻮﺭﺍﺀ ‪ .....‬ﻭﺑﺎﻟﺘﺎﱄ ﺗﺼﺒﺢ ﺗﻠﻚ ﺍﻷﻳﺪﻳﻮﻟﻮﺟﻴﺎ ﺍﳌﺴﺒﻘﺔ ﺍﻟﺼ‪‬ﻨﻊ‬
‫ﻋ‪‬ﺒﺌﺎﹰ ﺛﻘﻴﻼﹰ ﰲ ﻭﺟﻪ ﺍﻟﺘﻄﻮ‪‬ﺭ ﺍﳊﻀﺎﺭﻱ‪ ‬ﻟﻠﻤﺠﺘﻤﻊ ‪..‬‬
‫‪ ..‬ﻛﻴﻒ ﺑﻨﺎ ﺃﻥ ﻧﻔﺼﻞ ﺍﻷﻳﺪﻳﻮﻟﻮﺟﻴﺎ ﻭﺃﺩﻭﺍ‪‬ﺎ ﺍﻟﺪﳝﻘﺮﺍﻃﻴ‪‬ﺔ ﻷﻱ‪ ‬ﻋﺼﺮ ﻋﻦ ﺍﻻﺧﺘﺮﺍﻋﺎﺕ‬
‫ﺍﻹﻧﺴﺎﻧﻴ‪‬ﺔ ‪ ،‬ﻭﻋﻦ ﺃﺩﻭﺍﺕ ﺍﻟﺘﻄﻮ‪‬ﺭ ﺍﳊﻀﺎﺭﻱ ﻟﺬﻟﻚ ﺍﻟﻌﺼﺮ ؟!!! ‪ ...‬ﻓﻜﻮﻥ ﺍﻹﻧﺴﺎﻥ‬
‫ﻣﻮﺿﻮﻉ ﺍﻟﺪﳝﻘﺮﺍﻃﻴ‪‬ﺔ ﻭﻣﺎ ﺗﺘﻌﻠﹼﻖ ﺑﻪ ﻣﻦ ﺃﻳﺪﻟﻮﺟﻴﺎ ‪ ،‬ﻭﻛﻮﻥ ﺍﻹﻧﺴﺎﻥ ﻳﺘﻄﻮ‪‬ﺭ ﺣﻀﺎﺭﻳ‪‬ﺎﹰ ﻣﻊ‬
‫ﺍﻟﺰﻣﻦ ‪ ،‬ﻛﻞﱡ ﺫﻟﻚ ﻳﻘﺘﻀﻲ ﺃﻥﹼ ﺃﻱ‪ ‬ﺃﻳﺪﻳﻮﻟﻮﺟﻴﺎ ﰲ ﻋﺼﺮﹴ ﻣﺎ ﻟﻴﺴﺖ ﻭﺻﻔﺔﹰ ﺟﺎﻫﺰﺓﹰ ﻟﻜﻞﱢ‬
‫ﺍﻟﻌﺼﻮﺭ ﺇﱃ ﻗﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ ‪..‬‬
‫‪ ..‬ﻓﺎﻟﺘﻄﻮ‪‬ﺭ ﺍﳊﻀﺎﺭﻱ ﻟﻠﺒﺸﺮﻳ‪‬ﺔ ﻳﻘﺘﻀﻲ ﺗﻄﻮ‪‬ﺭ ﺍﻟﻔﻜﺮ ﺍﻟﺴﻴﺎﺳﻲ ‪ ،‬ﲟﻌﲎ ﺗﻄﻮ‪‬ﺭ ﺍﻷﺩﻭﺍﺕ‬
‫ﺍﻟﱵ ﺗﺸﻜﱢﻞ ﺃﺳﺲ ﺍﻟﺒﻨﺎﺀ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻭﺍﻟﺪﳝﻘﺮﺍﻃﻲ ﺍﻟﺬﻱ ﳛﻤﻞ ﺍﻟﺒﻨﻴﺔ ﺍﻟﺴﻴﺎﺳﻴ‪‬ﺔ ﻟﻠﻤﺠﺘﻤﻌﺎﺕ‬
‫ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ‪..‬‬
‫‪ ..‬ﻭﻟﻮ ﺃﺧﺬﻧﺎ ﻣﺴﺄﻟﺔ ﺃﹸﺧﺮﻯ ﻛﺼﻮﺭﺓ ﻧﻘﺎﺭﺏ ‪‬ﺎ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ‪ ،‬ﻭﻫﻲ ﺭﺳﺎﻟﺔ ﺍﻟﺴﻤﺎﺀ‬
‫ﺇﱃ ﺍﻷﺭﺽ ‪ ،‬ﻟﺮﺃﻳﻨﺎ ﺃﻥﱠ ﺃﺩﻭﺍ‪‬ﺎ ﺍﻟﺒﻴﺎﻧﻴ‪‬ﺔ ﻭﺍﻹﻋﺠﺎﺯﻳ‪‬ﺔ ﺗﺴﻤﻮ ﻣﻦ ﺭﺳﺎﻟﺔ ﻷُﺧﺮﻯ ﻭﺻﻮﻻﹰ ﺇﱃ‬
‫ﺍﻟﺮﺳﺎﻟﺔ ﺍﳋﺎﲤﺔ ‪ ،‬ﻣﺒﺘﻌﺪﺓ – ﻣﻊ ﺍﻟﺰﻣﻦ – ﻋﻦ ﺍﳉﺎﻧﺐ ﺍﻟﺸﺨﺼﻲ ﻟﻠﺮﺳﻞ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ‪..‬‬
‫ﻓﺘﻄﻮ‪‬ﺭ ﺍﻟﻔﻜﺮ ﺍﻹﻧﺴﺎﱐ ‪ ،‬ﻭﺍﻻﺗ‪‬ﺴﺎﻉ ﻣﻊ ﺍﻟﺰﻣﻦ ﳌﺴﺎﺣﺔ ﺍﻟﺘﻔﺎﻋﻞ ﺑﲔ ﺍ‪‬ﺘﻤﻌﺎﺕ ‪ ،‬ﺣﻴﺚ ﻳﻌﻠﻢ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﻛﻞﱠ ﺫﻟﻚ ﻋﻠﻤﺎﹰ ﻣﻄﻠﻘﺎﹰ ﻗﺒﻞ ﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ ﺫﺍﺗﻪ ‪ ،‬ﻛﻞﱡ ﺫﻟﻚ ﻧﺮﺍﻩ ﻳﻨﻌﻜﺲ ﰲ ﺗﻄﻮ‪‬ﺭ‬
‫ﺁﻟﻴ‪‬ﺎﺕ ﺇﻳﺼﺎﻝ ﺭﺳﺎﻟﺔ ﺍﷲ ﺗﻌﺎﱃ ﺇﱃ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ﻣﻦ ﺭﺳﺎﻟﺔ ﺳﺎﺑﻘﺔ ﺇﱃ ﺭﺳﺎﻟﺔ ﻻﺣﻘﺔ ‪..‬‬
‫* ‪$uZøŠ¢¹ur $tBur y7ø‹s9Î) !$uZøŠym÷rr& ü“Ï%©!$#ur %[nqçR ¾ÏmÎ/ 4Óœ»ur $tB ÈûïÏe$!$# z`ÏiB Nä3s9 tíuŽŸ°‬‬ ‫)‬
‫‪$tB tûüÏ.ÎŽô³ßJø9$# ’n?tã uŽã9x. 4 ÏmŠÏù (#qè%§•xÿtGs? Ÿwur tûïÏe$!$# (#qãKŠÏ%r& ÷br& ( #Ó|¤ŠÏãur 4Óy›qãBur tLìÏdºt•ö/Î) ÿ¾ÏmÎ/‬‬

‫?‪ ] ( Ü=‹Ï^ム`tB Ïmø‹s9Î) ü“ωöku‰ur âä!$t±o„ `tB Ïmø‹s9Î) ûÓÉ<tFøgs† ª!$# 4 ÏmøŠs9Î) öNèdqããô‰s‬ﺍﻟﺸﻮﺭﻯ ‪[ ١٣ :‬‬
‫‪ ..‬ﻭﻛﻨﺖ ﻗﺪ ﺑﻴ‪‬ﻨﺖ ﰲ ﻛﺘﱯ ﺍﻷﺧﺮﻯ ﻛﻴﻒ ﺃﻧ‪‬ﻪ ﰲ ﺍﳌﺮﺣﻠﺔ ﺍﻷﻭﱃ ﻭﺍﳌﻤﺘﺪ‪‬ﺓ ﻣﻦ ﺁﺩﻡ‬
‫ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ – ﺃﻱ ﻣﻦ ﺑﺪﺍﻳﺔ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ – ﺇﱃ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺒﻞ ﺃﻥ ﻳ‪‬ﻨﺠﹺﺐ ‪ ،‬ﻭﺍﻟﱵ‬
 ‫‪١٨ ‬‬ ‫‪‬‬
‫ﻣﺮﻛﺰﻫﺎ ﻧﻮﺡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ) ‪ ( %[nqçR ¾ÏmÎ/ 4Óœ»ur $tB‬ﻛﺎﻥ ﺍﳉﺎﻧﺐ ﺍﻟﺸﺨﺼﻲ ) ﺳﻮﺍﺀٌ ﰲ‬
‫ﺟﺎﻧﺐ ﺍﳌﻨﻬﺞ ﺃﻡ ﺍﳌﻌﺠﺰﺓ ( ﻳﺘﺤﻤ‪‬ﻞ ﺍﳌﺴﺆﻭﻟﻴ‪‬ﺔ ﻛﺎﻣﻠﺔ ﰲ ﺇﻳﺼﺎﻝ ﺭﺳﺎﻟﺔ ﺍﻟﺴﻤﺎﺀ ﺇﱃ ﺍﻟﻨﺎﺱ ‪..‬‬
‫ﻓﻌﻠﻰ ﺻﻌﻴﺪ ﺍﳌﻨﻬﺞ ﱂ ﺗﱰﻝ ﻛﺘﺐ ﲰﺎﻭﻳ‪‬ﺔ ﰲ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ‪ ،‬ﻟﻴﺒﻘﻰ ﺍﳉﺎﻧﺐ ﺍﻟﺸﺨﺼﻲ‬
‫ﻟﻠﺮﺳﻮﻝ ﺁﻧﺬﺍﻙ ﻗﺎﺋﻤﺎﹰ ﺑﻌﺐﺀ ﺇﻳﺼﺎﻝ ﺭﺳﺎﻟﺔ ﺍﻟﺴﻤﺎﺀ ‪ ..‬ﻭﻋﻠﻰ ﺻﻌﻴﺪ ﺍﳌﻌﺠﺰﺓ ﻛﺎﻧﺖ ﻣﻌﺠﺰﺓ‬
‫ﻧﻮﺡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻫﻲ ﻋﻤﺮﻩ ‪ ،‬ﻭﻫﻲ ﺍﳌﺪ‪‬ﺓ ﺍﻟﻮﺣﻴﺪﺓ ﺍﻟﱵ ﺫﹸﻛ‪‬ﺮ‪‬ﺕ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻟﻠﺒﺚ‬
‫) ‪šúüÅ¡÷Hs~ žwÎ) >puZy™ y#ø9r& öNÎg‹Ïù y]Î7n=sù ¾ÏmÏBöqs% 4’n<Î) %·nqçR $uZù=y™ö‘r& ô‰s)s9ur‬‬ ‫ﺭﺳﻮﻝ ﰲ ﻗﻮﻣﻪ ‪:‬‬
‫‪ ] ( tbqßJÎ=»sß öNèdur Üc$sùq’Ü9$# ãNèdx‹s{r'sù $YB%tæ‬ﺍﻟﻌﻨﻜﺒﻮﺕ ‪.. [ ١٤ :‬‬
‫‪ ..‬ﻭﻟﺬﻟﻚ ﺭﺃﻳﻨﺎ ﻛﻴﻒ ﺃﻥﱠ ﺳﻮﺭﺓ ﻧﻮﺡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺗﺘﻜﻮ‪‬ﻥ ﻣﻦ ) ‪ ( ٩٥٠‬ﺣﺮﻓﹰﺎ‬
‫ﻣﺮﺳﻮﻣﺎﹰ ‪ ،‬ﻭﻓﻖ ﻗﻮﺍﻋﺪ ﻋﺪ‪ ‬ﺍﳊﺮﻑ ﺍﳌﺮﺳﻮﻡ ﺍﳌﺴﺘﻨﺒﻄﺔ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﺍﻟﱵ ﺑﻴ‪‬ﻨﺘﻬﺎ ﰲ‬
‫ﻛﺘﱯ ﺍﻷُﺧﺮﻯ ‪..‬‬
‫‪ ..‬ﻭﺑﻴ‪‬ﻨﺖ ﺃﻳﻀﺎﹰ ﺃﻧ‪‬ﻪ ﰲ ﺍﳌﺮﺣﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺣﺪﺛﺖ ﻗﻔﺰﺓ ﻋﻠﻰ ﺻﻌﻴﺪﻱ ﺍﳌﻨﻬﺞ ﻭﺍﳌﻌﺠﺰﺓ ‪،‬‬
‫ﻭﺫﻟﻚ ﲟﺎ ﻳﻮﺍﺯﻱ ﺍﻟﺘﻄﻮ‪‬ﺭ ﺍﳊﻀﺎﺭﻱ ﻟﻠﺒﺸﺮﻳ‪‬ﺔ ‪ ،‬ﻓﻔﻲ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﺍﳌﻤﺘﺪ‪‬ﺓ ﻣﻦ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ‬
‫) ‪( #Ó|¤ŠÏãur 4Óy›qãBur tLìÏdºt•ö/Î) ÿ¾ÏmÎ/ $uZøŠ¢¹ur $tBur‬‬ ‫ﺍﻟﺴﻼﻡ ﺑﻌﺪ ﺃﻥ ﺃﳒﺐ ﺇﱃ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬
‫( ﻧﺰﻟﺖ ﻛﺘﺐ ﲰﺎﻭﻳ‪‬ﺔ ‪ ،‬ﻭﻟﻜﻨ‪‬ﻬﺎ ﱂ ﺗﻠﻎ ﺍﳉﺎﻧﺐ ﺍﻟﺸﺨﺼﻲ ﻟﺮﺳﻞ ﺗﻠﻚ ﺍﳌﺮﺣﻠﺔ ‪ ،‬ﻓﺎﻟﺘﻮﺭﺍﺓ‬
‫ﻭﺍﻟﺰﺑﻮﺭ ﻭﺍﻹﳒﻴﻞ ﻭﺻﺤﻒ ﺇﺑﺮﺍﻫﻴﻢ ﻭﻣﻮﺳﻰ ﻭﺍﻷﻟﻮﺍﺡ ‪ ،‬ﻛﻠﱡﻬﺎ ﱂ ﺗﻠﻎ ﺍﳉﺎﻧﺐ ﺍﻟﺸﺨﺼﻲ‬
‫ﻟﺮﺳﻞ ﺗﻠﻚ ﺍﳌﺮﺣﻠﺔ ‪ ،‬ﻓﻬﻨﺎﻙ ﺍﻟﻜﺜﲑ ﻣﻦ ﺗﻔﺎﻋﻞ ﺃﻗﻮﺍﻡ ﺃﻭﻟﺌﻚ ﺍﻟﺮﺳﻞ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﻛﺎﻧﺖ‬
‫ﺧﺎﺭﺝ ﻫﺬﻩ ﺍﻟﻜﺘﺐ ‪ ،‬ﻓﺈﻳﺼﺎﻝ ﺍﳌﻨﻬﺞ ﻭﺗﻔﺎﻋﻞ ﺍﻟﻨﺎﺱ ﻣﻌﻪ ﻛﺎﻥ ﻣﻮﺯ‪‬ﻋﺎﹰ ﺑﲔ ﻫﺬﻩ ﺍﻟﻜﺘﺐ‬
‫ﺍﻟﺴﻤﺎﻭﻳ‪‬ﺔ ﻭﺑﲔ ﺍﳉﺎﻧﺐ ﺍﻟﺸﺨﺼﻲ ‪ ..‬ﻭﰲ ﻫﺬﺍ ﻗﻔﺰﺓ ﻛﺒﲑﺓ ﻣﻘﺎﺭﻧﺔ ﻣﻊ ﺍﳌﺮﺣﻠﺔ ﺍﻷﻭﱃ ‪،‬‬
‫ﻭﺫﻟﻚ ﲟﺎ ﻳﻮﺍﺯﻱ ﺍﻟﺘﻄﻮ‪‬ﺭ ﺍﳊﻀﺎﺭﻱ ﻟﻠﺒﺸﺮﻳ‪‬ﺔ ‪ ،‬ﻓﻤﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ﻳﱰﻟﻪ ﺑﻌﻠﻤﻪ ﺟﻞﹼ ﻭﻋﻼ ‪،‬‬
‫ﺣﻴﺚ ﻳﻌﻠﻢ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻣﺪﻯ ﺍﻟﺘﻄﻮ‪‬ﺭ ﺍﳊﻀﺎﺭﻱ ﻟﻠﺒﺸﺮﻳ‪‬ﺔ ﺍﻟﱵ ﻳﺮﺳﻞ ﺇﻟﻴﻬﺎ ﺭﺳﻠﻪ ﻋﻠﻴﻬﻢ‬
‫ﺍﻟﺴﻼﻡ ‪..‬‬
 ‫‪١٩ ‬‬ ‫‪‬‬
‫‪ ..‬ﻭﺃﻳﻀﺎﹰ ﺣﺼﻠﺖ ﻗﻔﺰﺓ ﻛﺒﲑﺓ ) ﰲ ﺍﻻﺑﺘﻌﺎﺩ ﻋﻦ ﺍﳉﺎﻧﺐ ﺍﻟﺸﺨﺼﻲ ( ﻋﻠﻰ ﺻﻌﻴﺪ‬
‫ﺍﳌﻌﺠﺰﺓ ‪ ،‬ﻓﻌﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ ﻋﺼﻰ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻏﲑ ﺷﺨﺼﻪ ‪ ،‬ﻭﻟﻜﻨ‪‬ﻬﺎ ﻟﻴﺴﺖ‬
‫ﻣﻌﺠﺰﺓ ﺇﻻﱠ ﺑﻴﺪ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ..‬ﻓﺎﳌﻌﺠﺰﺓ ) ﻭﻛﺬﻟﻚ ﺍﳌﻨﻬﺞ ( ﺍﺑﺘﻌﺪﺕ ﻋﻦ ﺍﳉﺎﻧﺐ‬
‫ﺍﻟﺸﺨﺼﻲ ﻟﺮﺳﻞ ﺗﻠﻚ ﺍﳌﺮﺣﻠﺔ ‪ ،‬ﻭﻟﻜﻨ‪‬ﻬﺎ ﱂ ﺗﻨﻔﻚ‪ ‬ﲤﺎﻣﺎﹰ ﻋﻦ ﻫﺬﺍ ﺍﳉﺎﻧﺐ ﺍﻟﺸﺨﺼﻲ ‪..‬‬
‫ﻭﰲ ﺍﳌﺮﺣﻠﺔ ﺍﻟﺜﺎﻟﺜﺔ ﺍﻟﱵ ﺑﺪﺃﺕ ﺑﺈﺭﺳﺎﻝ ﺍﻟﺮﺳﻮﻝ ﳏﻤ‪‬ﺪ ‪( y7ø‹s9Î) !$uZøŠym÷rr& ü“Ï%©!$#ur ) r‬‬
‫ﻭﲤﺘﺪ‪ ‬ﺇﱃ ﻗﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ ‪ ،‬ﺣﺼﻠﺖ ﺍﻟﻘﻔﺰﺓ ﺍﻟﻜﱪﻯ ﰲ ﺍﻻﺑﺘﻌﺎﺩ ﺍﻟﻜﺎﻣﻞ ﻭﺍﻟﺘﺎﻡ ﻋﻦ ﺍﳉﺎﻧﺐ‬
‫) ‪$YZ»u‹ö;Ï? |=»tGÅ3ø9$# š•ø‹n=tã $uZø9¨“tRur‬‬ ‫ﺍﻟﺸﺨﺼﻲ ‪ ،‬ﻓﺎﳌﻨﻬﺞ ﻛﻞﱡ ﺍﳌﻨﻬﺞ ﺗﺮﻛﹼﺰ ﰲ ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐ‬
‫‪ ] ( &äóÓx« Èe@ä3Ïj9‬ﺍﻟﻨﺤﻞ ‪ ، [ ٨٩ :‬ﻭﺫﻟﻚ ﻟﺪﺭﺟﺔ ﰎﱠ ﻓﻴﻬﺎ ﺍﻟﻔﺼﻞ ﺍﻟﻜﺎﻣﻞ ﺑﲔ ﺻﻔﱵ ﺍﻟﺮﺳﺎﻟﺔ‬
‫ﻭﺍﻟﻨﺒﻮ‪‬ﺓ ‪ ،‬ﻭﻟﺬﻟﻚ ﻧﺮﻯ ﺃﻥﱠ ﲨﻴﻊ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﱵ ﻳﺄﻣﺮﻧﺎ ﺍﷲ ﺗﻌﺎﱃ ‪‬ﺎ ﺑﻄﺎﻋﺔ ﻣ‪‬ﻦ ﺑﻌﺜﻪ‬
‫‪ ، r‬ﺗﺄﰐ ﻣﺘﻌﻠﹼﻘﺔ ﺑﺼﻔﺔ ﺍﻟﺮﺳﺎﻟﺔ ﺣﺼﺮﺍﹰ ‪..‬‬
‫) ‪ ] ( ( š^qß™§•9$#ur ©!$# (#qãè‹ÏÛr& ö@è%‬ﺁﻝ ﻋﻤﺮﺍﻥ ‪[ ٣٢ :‬‬

‫) ‪ ] ( tAqß™§•9$#ur ©!$# (#qãè‹ÏÛr&ur‬ﺁﻝ ﻋﻤﺮﺍﻥ ‪[ ١٣٢ :‬‬

‫) &‪ ] ( tAqß™§•9$# (#qãè‹ÏÛr&ur ©!$# (#qãè‹ÏÛr‬ﺍﻟﻨﺴﺎﺀ ‪[ ٥٩ :‬‬

‫) ‪ ] ( tAqß™§•9$# (#qãè‹ÏÛr&ur ©!$# (#qãè‹ÏÛr&ur‬ﺍﳌﺎﺋﺪﺓ ‪[ ٩٢ :‬‬

‫) ‪ ] ( ÿ¼ã&s!qß™u‘ur ©!$# (#qãè‹ÏÛr&ur‬ﺍﻷﻧﻔﺎﻝ ‪[ ١ :‬‬

‫) &‪ ] ( ¼ã&s!qß™u‘ur ©!$# (#qãè‹ÏÛr‬ﺍﻷﻧﻔﺎﻝ ‪[ ٢٠ :‬‬

‫) ‪ ] ( ¼ã&s!qß™u‘ur ©!$# (#qãè‹ÏÛr&ur‬ﺍﻷﻧﻔﺎﻝ ‪[ ٤٦ :‬‬

‫) ‪ ] ( ( tAqß™§•9$# (#qãè‹ÏÛr&ur ©!$# (#qãè‹ÏÛr& ö@è%‬ﺍﻟﻨﻮﺭ ‪[ ٥٤ :‬‬

‫) ‪ ] ( tAqß™§•9$# (#qãè‹ÏÛr&ur‬ﺍﻟﻨﻮﺭ ‪[ ٥٦ :‬‬

 ‫‪٢٠ ‬‬ ‫‪‬‬
‫) &‪ ] ( tAqß™§•9$# (#qãè‹ÏÛr&ur ©!$# (#qãè‹ÏÛr‬ﳏﻤﺪ ‪[ ٣٣ :‬‬

‫) ‪ ] ( 4 ¼ã&s!qß™u‘ur ©!$# (#qãè‹ÏÛr&ur‬ﺍ‪‬ﺎﺩﻟﺔ‪[ ١٣ :‬‬

‫) ‪ ] ( 4 tAqß™§•9$# (#qãè‹ÏÛr&ur ©!$# (#qãè‹ÏÛr&ur‬ﺍﻟﺘﻐﺎﺑﻦ ‪[ ١٢ :‬‬

‫‪ ..‬ﻓﺎﷲ ﺗﻌﺎﱃ ﱂ ﻳﻘﻞ ‪ ) :‬ﺃﻃﻴﻌﻮﺍ ﺍﻟﻨﱯ‪ ، ( ‬ﺃﻭ ‪ ) :‬ﺃﻃﻴﻌﻮﺍ ﳏﻤ‪‬ﺪﺍﹰ ( ‪ ،‬ﺃﻭ ‪ ) :‬ﻭﻣﺎ ﺁﺗﺎﻛﻢ‬
‫ﺍﻟﻨﱯ‪ ‬ﻓﺨﺬﻭﻩ ( ‪ ،‬ﺃﻭ ) ﻭﻣﺎ ﺁﺗﺎﻛﻢ ﳏﻤ‪‬ﺪ‪ ‬ﻓﺨﺬﻭﻩ ( ‪ ،‬ﺃﻭ ‪ ) :‬ﻣ‪‬ﻦ ﻳ‪‬ﻄﻊ ﺍﻟﻨﱯ‪ ‬ﻓﻘﺪ ﺃﻃﺎﻉ‪ ‬ﺍﷲ (‬
‫‪ ،‬ﺃﻭ ) ﻣ‪‬ﻦ ﻳ‪‬ﻄﻊ ﳏﻤ‪‬ﺪﺍﹰ ﻓﻘﺪ ﺃﻃﺎﻉ‪ ‬ﺍﷲ ( ‪ ..‬ﻭﰲ ﺫﻟﻚ ﺑﻴﺎﻥﹲ ﺇﳍﻲ‪ ‬ﻋﻈﻴﻢ ﺇﱃ ﺃﻥﱠ ﺳﺎﺣﺔﹶ ﺍﺗ‪‬ﺒﺎﻉ‬
‫ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ﺗﺘﻌﻠﱠﻖ ﺑﺼﻔﺔ ﺍﻟﺮﺳﺎﻟﺔ ‪ ،‬ﺍﻟﱵ ﻫﻲ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﺗﺘﻌﻠﱠﻖ ﺑﻜﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫‪ ..‬ﻭﰲ ﻗﻮﻟ‪‬ﻪ ﺗﻌﺎﱃ ‪] ( 4 (#qßgtFR$$sù çm÷Ytã öNä39pktX $tBur çnrä‹ã‚sù ãAqß™§•9$# ãNä39s?#uä !$tBur ) :‬‬
‫ﺍﳊﺸﺮ ‪ ، [ ٧ :‬ﺣﻴﺚ ﺻﻔﺔ ﺍﻟﺮﺳﺎﻟﺔ ﻛﻤﺎ ﻧﺮﻯ ‪ ...‬ﻭﰲ ﺣﺼﺮ ﺃﻣ‪‬ﺮ ﺍﻟﻄﺎﻋﺔ ﺑﺼﻔﺔ ﺍﻟﺮﺳﺎﻟﺔ ‪..‬‬
‫ﰲ ﻛﻞﱢ ﺫﻟﻚ ‪ ،‬ﺩﻟﻴﻞﹲ ﻋﻠﻰ ﺃﻥﱠ ﺍﳌﹸﺸﺮ‪‬ﻉ ﻫﻮ ﺍﻟﺮﺳﻮﻝ ﻭﻟﻴﺲ ﺍﻟﻨﱯ‪ ) ‬ﻛﺼﻔﺔ ﻧﺒﻮ‪‬ﺓ ﲟﺎ ﺗﻌﻨﻴﻪ ﻣﻦ‬
‫ﺧﻼﺹ ﻭﻃﻬﺎﺭﺓ ( ﻭﻟﻴﺲ ﻣ‪‬ﺤﻤ‪‬ﺪﺍﹰ ) ﻛﺸﺨﺺ ﺑﺸﺮ ( ‪..‬‬
‫‪ ..‬ﻭﺗﺘﺠﻠﹼﻰ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺑﲔ ﺃﻳﺪﻳﻨﺎ ﺑﺎﻟﻨﺼ‪‬ﲔ ﺍﻟﻠﺬﻳﻦ ﺭﺃﻳﻨﺎﳘﺎ ‪..‬‬
‫) ‪ ] ( ( š^qß™§•9$#ur ©!$# (#qãè‹ÏÛr& ö@è%‬ﺁﻝ ﻋﻤﺮﺍﻥ ‪[ ٣٢ :‬‬

‫) ‪ ] ( ( tAqß™§•9$# (#qãè‹ÏÛr&ur ©!$# (#qãè‹ÏÛr& ö@è%‬ﺍﻟﻨﻮﺭ ‪[ ٥٤ :‬‬

‫ﻓﺎﷲ ﺗﻌﺎﱃ ﺣﻴﻨﻤﺎ ﳜﺎﻃ‪‬ﺐ ﺍﻟﻨﱯ‪ r ‬ﺑﻜﻠﻤﺔ ) ‪ ، ( ö@è%‬ﻭﻳﺄﻣﺮﻩ ﺑﺄﻥ ﻳﺪﻋﻮ ﺇﱃ ﻃﺎﻋﺔ‬
‫ﺍﻟﺮﺳﻮﻝ ‪ ] ( ( tAqß™§•9$# (#qãè‹ÏÛr&ur ©!$# (#qãè‹ÏÛr& ö@è% ) :‬ﺍﻟﻨﻮﺭ ‪ ، [ ٥٤ :‬ﺩﻭﻥ ﺍﻟﺼﻴﺎﻏﺔ ‪) :‬‬
‫ﺃﹶﻃ‪‬ﻴﻌ‪‬ﻮﺍ ﺍﻟﻠﱠﻪ‪ ‬ﻭ‪‬ﺃﹶﻃ‪‬ﻴﻌ‪‬ﻮﱐ ( ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﻳﻌﲏ ﺫﻟﻚ ﺃﻥﹼ ﳏﻤ‪‬ﺪﺍﹰ ﺫﺍﺗ‪‬ﻪ ﻛﻨﱯ ‪ ،‬ﻳﺘﺤﺮ‪‬ﻙ ﺿﻤﻦ ﺳﺎﺣﺔ ﳍﺎ‬
‫ﺣﺪﻭﺩﻫﺎ ﺍﳌﺨﺘﻠﻔﺔ ﻋﻦ ﺍﻟﺴﺎﺣﺔ ﺍﻟﱵ ﻳﺘﺤﺮ‪‬ﻙ ‪‬ﺎ ﻛﺮﺳﻮﻝ ‪ ،‬ﻓﻬﻮ ﺫﺍﺗﻪ ‪ r‬ﻛﻨﱯ‪ ‬ﻭﻛﺸﺨﺺ‬
‫ﻣ‪‬ﻄﺎﻟﺐ ﺑﺎﺗ‪‬ﺒﺎﻉ ﺍﻟﺮﺳﻮﻝ ‪ ،‬ﺃﻱ ﺑﺎﺗ‪‬ﺒﺎﻉ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﱵ ﳛﻤﻠﻬﺎ ﻣﻦ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ‪...‬‬
 ‫‪٢١ ‬‬ ‫‪‬‬
‫‪ ..‬ﻭﻟﺬﻟﻚ ﻧﺮﻯ – ﰲ ﻛﺘﺎﺏﹺ ﺍﷲ ﺗﻌﺎﱃ – ﺃﻧ‪‬ﻪ ﺣﱴ ﰲ ﻃﻠﺐ ﺍﻟﻔﺘﻮﻯ ﺍﳌﻮﺟ‪‬ﻬﺔ ﻟﺸﺨﺺ‬
‫ﺍﻟﻨﱯ‪ r ‬ﻣﻦ ﻗ‪‬ﺒ‪‬ﻞ ﺍﻟﻨﺎﺱ ‪ ،‬ﺣﱴ ﰲ ﺫﻟﻚ ‪ ،‬ﻳﺄﺧﺬ ‪ r‬ﺍﻹﺟﺎﺑﺔ ﻣﻦ ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐ ‪ ..‬ﻓﻜﻠﻤﺔ ‪:‬‬
‫‪’Îû y7tRqçGøÿtGó¡o„ur‬‬ ‫) „‪ ( 7tRqçFøÿtGó¡o‬ﺗﺮﺩ ﻣﺮ‪‬ﺗﲔ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪) :‬‬
‫‪Ïä!$|¡ÏiY9$# ‘yJ»tGtƒ ’Îû É=»tGÅ3ø9$# ’Îû öNà6ø‹n=tæ 4‘n=÷Fム$tBur £`ÎgŠÏù öNà6‹ÏGøÿムª!$# È@è% ( Ïä!$|¡ÏiY9$#‬‬

‫„‪’Îû öNà6‹ÏFøÿムª!$# È@è% y7tRqçFøÿtGó¡o‬‬ ‫‪ ] ( .......‬ﺍﻟﻨﺴﺎﺀ ‪ ، [ ١٢٧ :‬ﻭﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪) :‬‬

‫‪ ] ( ....... 4 Ï's#»n=s3ø9$#‬ﺍﻟﻨﺴﺎﺀ ‪ .. [ ١٧٦ :‬ﻭﰲ ﻫﺬﻳﻦ ﺍﻟﻨﺼ‪‬ﲔ ﻧﺮﻯ ﺃﻥﱠ ﻣﺮﺟﻌﻴ‪‬ﺔ ﺍﻟﻔﺘﻮﻯ ﻫﻲ‬
‫ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐ ﺣﱴ ﻟﻔﺘﻮﻯ ﺍﻟﻨﱯ‪ r ‬ﰲ ﺗﻔﺎﻋﻠﻪ ﻣﻊ ﺍﻟﻨﺎﺱ ‪..‬‬
‫ﻓﺨﻠﻒ ﺍﻟﻌﺒﺎﺭﺗﲔ ‪ ، [[ ( 7tRqçFøÿtGó¡o„ ) ، ( ( Ïä!$|¡ÏiY9$# ’Îû y7tRqçGøÿtGó¡o„ur ) ]] :‬ﻧﺮﻯ‬
‫ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ..... ( öNà6‹ÏGøÿムª!$# È@è%‬ﻓﻬﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ‪ ( öNà6‹ÏGøÿムª!$# È@è% ) :‬ﰲ‬
‫ﺳﻴﺎﻗﻬﺎ ﺍﻟﻘﺮﺁﱐ ﺍﻟﺘﺎﱄ ﻻﺳﺘﻔﺘﺎﺀ ﺍﻟﻨﺎﺱ ﻭﻃﻠﺒﻬﻢ ﺍﻟﻔﺘﻮﻯ ﻣﻦ ﺍﻟﻨﱯ‪، ( y7tRqçGøÿtGó¡o„ur ) ]] r ‬‬
‫) „‪ ، [[ ( 7tRqçFøÿtGó¡o‬ﺗﺆﻛﹼﺪ ﺃﻥﱠ ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐﱠ ﻫﻮ ﺍﳌﺮﺟﻌﻴ‪‬ﺔ ﺍﻟﻮﺣﻴﺪﺓ ﻟﻺﻓﺘﺎﺀ ‪ ،‬ﺣﱴ ﻭﺇﻥ‬
‫) ‪È@è%‬‬ ‫ﻛﺎﻥ ﺍﳌﺴﺘﻔﱴ ﻫﻮ ﺍﻟﻨﱯ‪ ، r ‬ﻓﻔﻲ ﺍﳊﺎﻟﺘﲔ ﻳﻌﻴﺪ ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐﱡ ﺍﻟﻔﺘﻮﻯ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ‬
‫‪.. ( öNà6‹ÏGøÿムª!$#‬‬
‫‪ ..‬ﻭﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻧﺮﻯ ﺃﻧ‪‬ﻪ ﰲ ﺇﺟﺎﺑﺔ ﺍﻟﻨﱯ‪ r ‬ﻟﻸﺳﺌﻠﺔ ﺍﳌﻄﺮﻭﺣﺔ ﻋﻠﻴﻪ ‪ ،‬ﻻ‬
‫ﳜﺮﺝ ﻋﻦ ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐ ‪ ..‬ﻓﻜﻠﻤﺔ ‪ ( •tRqè=t«ó¡o„ ) :‬ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻛﺬﻟﻚ‬
‫ﺍﻟﻌﺒﺎﺭﺓ ‪ ، ( â¨$¨Z9$# y7è=t«ó¡o„ ) :‬ﻧﺮﻯ ﺧﻠﻔﻬﻤﺎ ﻋﺒﺎﺭﺍﺕ ﻗﺮﺁﻧﻴ‪‬ﺔ ﻻ ﺗ‪‬ﻌﻄﻲ ﺍﻟﻨﱯ‪ r ‬ﺻﻼﺣﻴﺔ‬
‫ﺍﻹﺟﺎﺑﺔ ﺧﺎﺭﺝ ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐ ‪ ..‬ﻓﻜﻠﻤﺔ ) ‪ ( @è%‬ﺧﻠﻒ ﻛﻠﻤﺔ ) „‪ ، ( •tRqè=t«ó¡o‬ﻭﺧﻠﻒ‬
 ٢٢  
، ‫ ﰲ ﺇﺟﺎﺑﺘﻪ ﻋﻠﻰ ﺃﺳﺌﻠﺔ ﺍﻟﻨﺎﺱ ﺍﻟﱵ ﺗﻄﺮﺡ ﻋﻠﻴﻪ‬r ‫ﻪ‬‫ ﺃﻧ‬‫ ﺗﺆﻛﹼﺪ‬، ( â¨$¨Z9$# y7è=t«ó¡o„ ) ‫ﺍﻟﻌﺒﺎﺭﺓ‬
.. ‫ ﺍﻟﻘﺮﺁﱐ‬‫ﻻ ﻳﺘﺠﺎﻭﺯ ﺍﻟﻨﺺ‬
[ ٦٣ : ‫ ( ] ﺍﻷﺣﺰﺍﺏ‬4 «!$# y‰ZÏã $ygßJù=Ïæ $yJ¯RÎ) ö@è% ( Ïptã$¡¡9$# Ç`tã â¨$¨Z9$# y7è=t«ó¡o„ )

[ ١٨٩ : ‫ ( ] ﺍﻟﺒﻘﺮﺓ‬3 Ædkysø9$#ur Ĩ$¨Y=Ï9 àM‹Ï%ºuqtB }‘Ïd ö@è% ( Ï'©#ÏdF{$# Ç`tã š•tRqè=t«ó¡o„ * )

4’yJ»tGuŠø9$#ur tûüÎ/t•ø%F{$#ur Èûøïy‰Ï9ºuqù=Î=sù 9Žö•yz ô`ÏiB OçFø)xÿRr& !$tB ö@è% ( tbqà)ÏÿZム#sŒ$tB š•tRqè=t«ó¡o„ )

[ ٢١٥ : ‫ ( ] ﺍﻟﺒﻘﺮﺓ‬3 È@‹Î6¡¡9$# Èûøó$#ur ÈûüÅ3»|¡pRùQ$#ur

[ ٢١٧ : ‫× ( ( ] ﺍﻟﺒﻘﺮﺓ‬Ž•Î6x. ÏmŠÏù ×A$tFÏ% ö@è% ( ÏmŠÏù 5A$tFÏ% ÏQ#t•ysø9$# Ì•ök¤¶9$# Ç`tã y7tRqè=t«ó¡o„ )

Ĩ$¨Z=Ï9 ßìÏÿ»oYtBur ׎•Î7Ÿ2 ÖNøOÎ) !$yJÎgŠÏù ö@è% ( ÎŽÅ£÷•yJø9$#ur Ì•ôJy‚ø9$# ÇÆtã y7tRqè=t«ó¡o„ * )
[ ٢١٩ : ‫ ( ] ﺍﻟﺒﻘﺮﺓ‬3 uqøÿyèø9$# È@è% tbqà)ÏÿZム#sŒ$tB š•tRqè=t«ó¡o„ur 3 $yJÎgÏèøÿ¯R `ÏB çŽt9ò2r& !$yJßgßJøOÎ)ur

[ ٢٢٠ : ‫× ( ( ] ﺍﻟﺒﻘﺮﺓ‬Žö•yz öNçl°; ÓyŸxô¹Î) ö@è% ( 4’yJ»tGuŠø9$# Ç`tã y7tRqè=t«ó¡o„ur )

[ ٢٢٢ : ‫]“ ( ] ﺍﻟﺒﻘﺮﺓ‬Œr& uqèd ö@è% ( ÇÙŠÅsyJø9$# Ç`tã š•tRqè=t«ó¡o„ur )

[ ٤ : ‫ ( ] ﺍﳌﺎﺋﺪﺓ‬àM»t6ÍhŠ©Ü9$# ãNä3s9 ¨@Ïmé& ö@è% ( öNçlm; ¨@Ïmé& !#sŒ$tB y7tRqè=t«ó¡o„ )

!$pkÉJø%uqÏ9 $pkŽÏk=pgä† Ÿw ( ’În1u‘ y‰ZÏã $ygãKù=Ïæ $yJ¯RÎ) ö@è% ( $yg8y™ó•ßD tb$-ƒr& Ïptã$¡¡9$# Ç`tã y7tRqè=t«ó¡o„ )

( $pk÷]tã ;’Å"ym y7¯Rr(x. y7tRqè=t«ó¡o„ 3 ZptGøót/ žwÎ) ö/ä3‹Ï?ù's? Ÿw 4 ÇÚö‘F{$#ur ÏNºuq»yJ¡¡9$# ’Îû ôMn=à)rO 4 uqèd žwÎ)

[ ١٨٧ : ‫ ( ] ﺍﻷﻋﺮﺍﻑ‬tbqßJn=ôètƒ Ÿw Ĩ$¨Z9$# uŽsYò2r& £`Å3»s9ur «!$# y‰ZÏã $ygßJù=Ïæ $yJ¯RÎ) ö@è%

[ ١ : ‫ ( ( ] ﺍﻷﻧﻔﺎﻝ‬ÉAqß™§•9$#ur ¬! ãA$xÿRF{$# È@è% ( ÉA$xÿRF{$# Ç`tã y7tRqè=t«ó¡o„ )

[ ٨٥ : ‫’ ( ] ﺍﻹﺳﺮﺍﺀ‬În1u‘ Ì•øBr& ô`ÏB ßyr”•9$# È@è% ( Çyr”•9$# Ç`tã š•tRqè=t«ó¡o„ur )

[ ٨٣ : ‫ (] ﺍﻟﻜﻬﻒ‬#·•ò2ÏŒ çm÷ZÏiB Nä3øŠn=tæ (#qè=ø?r'y™ ö@è% ( Èû÷ütRö•s)ø9$# “ÏŒ `tã š•tRqè=t«ó¡o„ur )

 ‫‪٢٣ ‬‬ ‫‪‬‬
‫) ‪ ] ( $Zÿó¡nS ’În1u‘ $ygàÿÅ¡Ytƒ ö@à)sù ÉA$t7Ågø:$# Ç`tã y7tRqè=t«ó¡o„ur‬ﻃﻪ ‪[ ١٠٥ :‬‬
‫‪ ..‬ﻭﻟﺬﻟﻚ ‪ ..‬ﻧﺮﻯ ﺃﻥﱠ ﺍﷲ ﺗﻌﺎﱃ ﻳﻘﻮﻝ ﻟﻨﺒﻴ‪‬ﻪ ‪ r‬ﺇﻥﱠ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌـﺎﱃ ﻫـﻮ ﺍﳌﻠﺠـﺄﹸ‬
‫ﻭﺍﳌﺮﺟﻊ ﺍﻟﻮﺣﻴﺪ ﻟﻪ ‪ ،‬ﻭﻟﻴﺲ ﻟﻪ ﺩﻭﻥ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻣﻠﺠﺄﹲ ﻭﻻ ﻣﺮﺟﻊ ﺁﺧﺮ ‪..‬‬
‫‪`ÏB y‰ÅgrB `s9ur ¾ÏmÏG»yJÎ=s3Ï9 tAÏd‰t7ãB Ÿw ( š•În/u‘ É>$tGÅ2 `ÏB y7ø‹s9Î) zÓÇrré& !$tB ã@ø?$#ur‬‬ ‫)‬
‫‪ ] ( #Y‰ystGù=ãB ¾ÏmÏRrߊ‬ﺍﻟﻜﻬﻒ ‪[ ٢٧ :‬‬

‫) ‪y‰ÅgrB `s9ur‬‬ ‫‪ ..‬ﻓﻼ ﺷﻚ‪ ‬ﺃﻥﱠ ﺍﻟﻀﻤﲑ ﺍﳌﺘ‪‬ﺼﻞ ﰲ ﻛﻠﻤﺔ ) ‪ ( ¾ÏmÏRrߊ‬ﰲ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ‬
‫) ‪`ÏB y7ø‹s9Î) zÓÇrré& !$tB ã@ø?$#ur‬‬ ‫‪ ( #Y‰ystGù=ãB ¾ÏmÏRrߊ `ÏB‬ﻳﻌﻮﺩ ﺇﱃ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺩﻭﻥ ﻏﲑﻩ‬
‫‪ ( ( š•În/u‘ É>$tGÅ2‬؟ ‪ ...‬ﻭﻫﺬﺍ ﻳﺆﻛﱢﺪ ﺃﻧ‪‬ﻪ ﻻ ﻳ‪‬ﻮﺟﺪ ﻣﻠﺠﺄﹲ ﻭﻻ ﻣﺮﺟﻊ‪ ‬ﺇﻻﹼ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜـﺮﱘ‬
‫ﺣﱴ ﻟﻠﻨﱯ‪ r ‬ﺫﺍﺗﻪ ؟ ‪ .......‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﻨﱯ‪ r ‬ﻫﻮ ﺫﺍﺗﻪ ﻟﻴﺲ ﻟﻪ ﻣﻠﺠﺄﹲ ﻭﻻ ﻣﺮﺟـﻊ‪ ‬ﺩﻭﻥ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﻓﻜﻴﻒ ﺇﺫﺍﹰ ﻳﻜﻮﻥ ﻟﻨﺎ ﻣﻠﺠﺄﹲ ﻭﻣﺮﺟﻊ‪ ‬ﺁﺧﺮ ﺩﻭﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ؟!!! ‪..‬‬
‫ﻭﻋﻠﻰ ﺻﻌﻴﺪ ﺍﳌﻌﺠﺰﺓ ) ﰲ ﺍﳌﺮﺣﻠﺔ ﺍﻷﺧﲑﺓ ﺍﻟﱵ ﺑﺪﺃﺕ ﺑﺎﻟﻨﱯ‪ ( r ‬ﻧﺮﻯ ﺃﻥﱠ ﺍﳌﻌﺠﺰﺓ‬
‫) ‪$tBur‬‬ ‫ﺍﳌﺆﻳ‪‬ﺪﺓ ﻟﻠﻤﻨﻬﺞ ﺍﻧﻔﺼﻠﺖ ﲤﺎﻣﺎﹰ ﻋﻦ ﺍﳉﺎﻧﺐ ﺍﻟﺸﺨﺼﻲ ﻟﻪ ‪ ، r‬ﻓﻌﻨﺪﻣﺎ ﻳﻘﻮﻝ ﺗﻌﺎﱃ ‪:‬‬

‫‪ ] ( 4 tbqä9¨rF{$# $pkÍ5 z>¤‹Ÿ2 br& HwÎ) ÏM»tƒFy$$Î/ Ÿ@Å™ö•œR br& !$oYyèuZtB‬ﺍﻹﺳﺮﺍﺀ ‪ ، [ ٥٩ :‬ﻓﻬﺬﺍ ﻳﻌﲏ‬
‫ﺃﻥﱠ ﺍﷲ ﺗﻌﺎﱃ ﱂ ﻳ‪‬ﺆﻳ‪‬ﺪ‪ ‬ﻣﻨﻬﺞ ﺍﻟﺮﺳﺎﻟﺔ ﺍﳋﺎﲤﺔ ﺑﺄﻱ‪ ‬ﻣﻌﺠﺰﺓ ﻛﻮﻧﻴ‪‬ﺔ ﻣﺼﺪ‪‬ﻗﺔ ﳍﺬﺍ ﺍﳌﻨﻬﺞ ‪..‬‬
‫) &‪!$¯Rr& óOÎgÏÿõ3tƒ óOs9urr‬‬ ‫ﻓﺎﳌﻌﺠﺰﺓ ﺍﳌﺼﺪ‪‬ﻗﺔ ﳍﺬﺍ ﺍﳌﻨﻬﺞ ﻫﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺫﺍﺗﻪ ‪ ،‬ﻳﻘﻮﻝ ﺗﻌﺎﱃ ‪:‬‬
‫&‪5Qöqs)Ï9 3“t•ò2ÏŒur ZpyJômt•s9 š•Ï9ºsŒ ’Îû žcÎ) 4 óOÎgøŠn=tæ 4‘n=÷Fム|=»tFÅ6ø9$# y7ø‹n=tã $uZø9t“Rr‬‬

‫‪ ] ( šcqãZÏB÷sãƒ‬ﺍﻟﻌﻨﻜﺒﻮﺕ ‪ .. [ ٥١ :‬ﻭﻫﺬﺍ ﻳﻌﲏ ﺃﻥﱠ ﺍﻟﻘﺮﺁﻥﹶ ﺍﻟﻜﺮﱘ ﻳﻜﻔﻲ ﻋﻦ ﺃﻱ‪ ‬ﻣﻌﺠﺰﺓ‬

‫ﻳﻄﻠﺒﻬﺎ ﺍﻹﻧﺴﺎﻥ – ﰲ ﻛﻞﱢ ﺯﻣﺎﻥ‪ ‬ﻭﻣﻜﺎﻥ – ﻟﺘﺼﺪﻳﻖ ﻣﻨﻬﺞ ﺍﻟﺮﺳﺎﻟﺔ ﺍﳋﺎﲤﺔ ) ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬
 ٢٤  
‫ ﲝﺎﺟﺔ‬، ‫ﺩ ﻋﻦ ﺍﻟﺘﺎﺭﻳﺦ‬‫ ﻭﻣﻜﺎﻥ ﻭﳎﺮ‬‫ ﻓﻤﻨﻬﺞ ﺻﺎﱀﹲ ﻟﻜﻞﱢ ﺯﻣﺎﻥ‬، ‫ ﻃﺒﻴﻌﻲ‬‫ ﻭﻫﺬﺍ ﺃﻣﺮ‬.. (
.. ‫ﺩﺓ ﻋﻦ ﺍﻟﺘﺎﺭﻳﺦ‬‫ ﻭﳎﺮ‬، ‫ ﻭﻣﻜﺎﻥ‬‫ﳌﻌﺠﺰﺓ ﺻﺎﳊﺔ ﻟﻜﻞﱢ ﺯﻣﺎﻥ‬
‫ﺒﺎﻉ ﻭﺍﻗﺘﺪﺍﺀ‬‫ ﺑﺎﺗ‬‫ ﺫﺍﺗﻪ ) ﻭﻣﻦ ﺑﻌﺪﻩ ﻛﻞﹼ ﺇﻧﺴﺎﻥ ( ﻫﻮ ﻣﻄﺎﻟﺐ‬r ‫ ﻭﻣﺎ ﻧﺮﺍﻩ ﺃﻥﱠ ﺍﻟﻨﱯ‬..
.. ‫ﻨﻪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻟﻪ ﻣﻦ ﻫﺬﺍ ﺍﳍﺪﻱ‬‫ ﻭﺫﻟﻚ ﲟﺎ ﻳﺒﻴ‬، ‫ﻫﺪﻱ ﺍﻟﺮﺳﻞ ﺍﻟﺴﺎﺑﻘﲔ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ‬
ÇÑËÈ tbr߉tGôg•B Nèdur ß`øBF{$# ãNßgs9 y7Í´¯»s9'ré& AOù=ÝàÎ/ OßguZ»yJƒÎ) (#þqÝ¡Î6ù=tƒ óOs9ur (#qãZtB#uä tûïÏ%©!$# )

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ã@ö6s% `ÏB $oY÷ƒy‰yd $·mqçRur 4 $oY÷ƒy‰yd ˆxà2 4 z>qà)÷ètƒur t,»ysó™Î) ÿ¼ã&s! $uZö6ydurur ÇÑÌÈ ÒOŠÎ=tæ íO‹Å3ym

“Ì“øgwU y7Ï9ºx‹x.ur 4 tbrã•»ydur 4Óy›qãBur y#ß™qãƒur šUq•ƒr&ur z`»yJø‹n=ß™ur yŠ¼ãr#yŠ ¾ÏmÏG-ƒÍh‘èŒ `ÏBur (

ÇÑÎÈ šúüÅsÎ=»¢Á9$# z`ÏiB @@ä. ( }¨$u‹ø9Î)ur 4Ó|¤ŠÏãur 4Óz•øts†ur $-ƒÌ•x.y—ur ÇÑÍÈ tûüÏZÅ¡ósßJø9$#

óOÎgͬ!$t/#uä ô`ÏBur ÇÑÏÈ tûüÏJn=»yèø9$# ’n?tã $oYù=žÒsù yxà2ur 4 $WÛqä9ur }§çRqãƒur yì|¡uŠø9$#ur Ÿ@‹Ïè»yJó™Î)ur

«!$# “y‰èd y7Ï9ºsŒ ÇÑÐÈ 5OŠÉ)tGó¡•B :ÞºuŽÅÀ 4’n<Î) óOßg»oY÷ƒy‰ydur ÷Lài»uZ÷•t7tGô_$#ur ( öNÍkÍXºuq÷zÎ)ur öNÍkÉJ»-ƒÍh‘èŒur

ÇÑÑÈ tbqè=yJ÷ètƒ (#qçR%x. $¨B Oßg÷Ztã xÝÎ6yss9 (#qä.uŽõ°r& öqs9ur 4 ¾ÍnÏŠ$t6Ïã ô`ÏB âä!$t±o„ `tB ¾ÏmÎ/ “ωöku‰

$pkÍ5 $uZù=©.ur ô‰s)sù ÏäIwàs¯»yd $pkÍ5 ö•àÿõ3tƒ bÎ*sù 4 no§qç7‘Z9$#ur u/õ3çtø:$#ur |=»tGÅ3ø9$# ãNßg»oY÷•s?#uä tûïÏ%©!$# y7Í´¯»s9'ré&

Hw @è% 3 ÷nωtFø%$# ãNßg1y‰ßgÎ6sù ( ª!$# “y‰yd tûïÏ%©!$# y7Í´¯»s9'ré& ÇÑÒÈ šúïÌ•Ïÿ»s3Î/ $pkÍ5 (#qÝ¡øŠ©9 $YBöqs%

[ ٩٠ – ٨٢ : ‫ ( ] ﺍﻷﻧﻌﺎﻡ‬šúüÏJn=»yèù=Ï9 3“t•ø.ÏŒ žwÎ) uqèd ÷bÎ) ( #·•ô_r& Ïmø‹n=tã öNä3è=t«ó™r&

‫ﺠﺎﻩ ﺍﻻﺑﺘﻌﺎﺩ‬‫ﺭ ﺑﺎﺗ‬‫ ﻛﺎﻧﺖ ﻓﻴﻬﺎ ﺗﺘﻄﻮ‬، ‫ﺕ ﲟﺮﺍﺣﻞ‬‫ ﺭﺳﺎﻟﺔ ﺍﷲ ﺗﻌﺎﱃ ﻟﻠﺒﺸﺮ ﻣﺮ‬.. ‫ ﺇﺫﺍﹰ‬..
‫ﺿﺖ ﳍﺬﻩ ﺍﳌﺴﺄﻟﺔ ) ﰲ ﻫﺬﺍ‬‫ ﻭﻗﺪ ﺗﻌﺮ‬.. ‫ﺠﺎﻩ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺴﻤﺎﻭﻱ‬‫ﻋﻦ ﺍﳉﺎﻧﺐ ﺍﻟﺸﺨﺼﻲ ﺑﺎﺗ‬
‫ﺭ ﰲ ﳐﺎﻃﺒﺔ ﺍﻟﻨﺎﺱ‬‫ ﺃﻥ ﻳﻮﺍﺯﻳﻪ ﺗﻄﻮ‬‫ﺔ ﻻ ﺑﺪ‬‫ﺭ ﺍﳊﻀﺎﺭﻱ ﻟﻠﺒﺸﺮﻳ‬‫ﻦ ﺃﻥﱠ ﺍﻟﺘﻄﻮ‬‫ﺍﻟﻜﺘﺎﺏ ( ﻟﻜﻲ ﺃﹸﺑﻴ‬
‫‪٢٥ ‬‬ ‫‪‬‬
‫‪ ،‬ﻭﺃﻥﱠ ﻫﺬﺍ ﺍﻟﺘﻄﻮ‪‬ﺭ ﻫﻮ ﺑﺎﺗ‪‬ﺠﺎﻩ ﺍﻻﺑﺘﻌﺎﺩ ﻋﻦ ﺍﳉﺎﻧﺐ ﺍﻟﺸﺨﺼﻲ ﳓﻮ ﺍﻟﺪﺳﺘﻮﺭ ﺍﳌﻮﺟﻮﺩ ﻧﺼ‪‬ﺎﹰ‬
‫ﺑﲔ ﺃﻳﺪﻱ ﺍﻟﻨﺎﺱ ﰲ ﻛﻞﱢ ﺯﻣﺎﻥ‪ ‬ﻭﻣﻜﺎﻥ ‪..‬‬
‫ﺇﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﻫﻮ ﺣﺎﻝ ﳐﺎﻃﺒﺔ ﺍﷲ ﺗﻌﺎﱃ ﻟﻠﻨﺎﺱ ﻋﱪ ﺭﺳﻠﻪ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ‪ ،‬ﻓﻤﻦ ﺍﳌﺆﻛﱠﺪ‬
‫ﺃﻥﱠ ﺁﻟﻴﺎﺕ ﺍﻷﻧﻈﻤﺔ ﺍﻟﺴﻴﺎﺳﻴ‪‬ﺔ ﻋﱪ ﺍﻟﺘﺎﺭﻳﺦ ﻭﺍﻟﱵ ﺗﺴﻮﺱ ﺍﻟﻨﺎﺱ ) ﻭﻓﻖ ﻋﻘﺪ‪ ‬ﺍﺟﺘﻤﺎﻋﻲ‪ ‬ﺑﲔ‬
‫ﺍﳊﺎﻛﻢ ﻭﺍﻟﺸﻌﺐ ﻭﺑﲔ ﻣﻜﻮ‪‬ﻧﺎﺕ ﺍﻟﺸﻌﺐ ﺫﺍﺗﻪ ( ﻻ ﺑﺪ‪ ‬ﺃﻥ ﺗﺘﻄﻮ‪‬ﺭ ﻭﻓﻖ ﺍﻻﺭﺗﻘﺎﺀ ﺍﳊﻀﺎﺭﻱ‬
‫ﻣﻊ ﺍﻟﺰﻣﻦ ‪ ..‬ﻭﻻ ﺑﺪ‪ ‬ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﺘﻄﻮ‪‬ﺭ ﺑﺎﺗ‪‬ﺠﺎﻩ ﺍﻻﺑﺘﻌﺎﺩ ﻋﻦ ﺍﳊﺎﻛﻢ ﺍﻷﻭﺣﺪ ﺍﻟﺬﻱ‬
‫ﻳﻌﻄﻴﻪ ﺍﳌﻄﺒ‪‬ﻠﻮﻥ ﻭﺍﳌﺰﻣ‪‬ﺮﻭﻥ ﺻﻔﺎﺕ‪ ‬ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﺗﻌﺎﱃ ‪‬ﺎ ﻣﻦ ﺳﻠﻄﺎﻥ ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﺒﻘﻰ ﺣﺎﻛﻤﹰﺎ‬
‫ﺣﱴ ﺭﺣﻴﻠﻪ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ‪ ،‬ﺣﻴﺚ ﻳﻌﻴ‪‬ﻦ ﺳﻠﻔﻪ ﻗﺒﻴﻞ ﻣﻮﺗﻪ ‪ ،‬ﺃﻭ ﻳﺮﺛﻪ ﻛﺤﺎﻛﻢ ﻛﻤﺎ ﻳﺮﺙ ﻣﻨﻪ‬
‫ﺍﻷﻣﻮﺍﻝ ﻭﺍﻟﻌﻘﺎﺭﺍﺕ ‪ ...‬ﻭﻛﻞﱡ ﺫﻟﻚ ﻫﻮ ﺣﺎﻝ ﺍﳊﺎﻛﻢ ﻗﺮﻭﻧﺎﹰ ﻣﻦ ﺍﻟﺰﻣﻦ ﺑﻌﺪ ﻣﻮﺕ ﺍﻟﻨﱯ‪، r ‬‬
‫ﺗﻠﻚ ﺍﳊﺎﻝ ﺍﻟﱵ ﻳﺴﻌﻰ ﺍﳌﻄﺒ‪‬ﻠﻮﻥ ﻭﺍﳌﺰﻣ‪‬ﺮﻭﻥ ﻟﻠﺪﻭﻟﺔ ﺍﻟﺪﻳﻨﻴ‪‬ﺔ ﻻﻋﺘﺒﺎﺭﻫﺎ ﺃﺳﻮﺓ ﰲ ﻧﻈﺎﻣﻬﻢ‬
‫ﺍﻟﺴﻴﺎﺳﻲ ﺍﻟﺬﻱ ﻳﺴﻌﻮﻥ ﻟﻔﺮﺿﻪ ﰲ ﻋﺼﺮﻧﺎ ﺑﺎﺳﻢ ﺍﻟﺪ‪‬ﻳﻦ ‪..‬‬
‫ﻫﺬﺍ ﺍﻟﺘﻄﻮ‪‬ﺭ ﰲ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﳊﺎﻛﻢ ﻭﺍﶈﻜﻮﻣﲔ ﻭﺑﲔ ﺍﶈﻜﻮﻣﲔ ﺫﺍ‪‬ﻢ ‪ ،‬ﺑﺎﺗ‪‬ﺠﺎﻩ ﺗﻘﻠﻴﺺ‬
‫ﺻﻼﺣﻴ‪‬ﺔ ﺍﳊﺎﻛﻢ ﻟﺼﺎﱀ ﺍﻟﺸﻌﺐ ﻭﺍﳊﺮﻳ‪‬ﺎﺕ ﺍﻟﺸﺨﺼﻴ‪‬ﺔ ﻟﻠﻤﻮﺍﻃﻨﲔ ‪ ،‬ﻭﺑﺎﺗ‪‬ﺠﺎﻩ ﺣﻔﻆ‬
‫ﺍﳋﺼﻮﺻﻴ‪‬ﺎﺕ ﺍﻟﺪ‪‬ﻳﻨﻴ‪‬ﺔ ﻭﺍﳌﺬﻫﺒﻴ‪‬ﺔ ﻭﺍﻟﻄﺎﺋﻔﻴ‪‬ﺔ ﻭﻋﺪﻡ ﺍﻻﻋﺘﺪﺍﺀ ﻋﻠﻴﻬﺎ ‪ ،‬ﻭﺑﺎﺗ‪‬ﺠﺎﻩ ﺣﺮﻳ‪‬ﺔ ﺍﻟﻔﻜﺮ‬
‫ﻭﺍﳌﻌﺘﻘﺪ ﻭﺍﻟﺘﻨﺎﻭﻝ ﺍﻟﺜﻘﺎﰲ ‪ ،‬ﻫﺬﺍ ﺍﻟﺘﻄﻮ‪‬ﺭ ‪‬ﺬﻩ ﺍﻻﺗ‪‬ﺠﺎﻫﺎﺕ ﻫﻮ ﻣﻦ ﻧﻮﺍﻣﻴﺲ ﺍﳊﺮﻛﺔ ﺍﻟﺘﺎﺭﳜﻴ‪‬ﺔ ‪،‬‬
‫ﺍﻟﱵ ﻳﻨﺼﺎﻉ ﳍﺎ ﺍﻟﺘﻄﻮ‪‬ﺭ ﺍﳊﻀﺎﺭﻱ ﻟﻠﻤﺠﺘﻤﻌﺎﺕ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ‪..‬‬
‫‪ ..‬ﻭﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ) ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ( ﻧﺮﻯ – ﲟﺎ ﳜﺺ‪ ‬ﻫﺬﺍ ﺍﻷﻣﺮ – ﻧﻮﺍﻣﻴﺲ‬
‫ﺛﺎﺑﺘﺔ ﻭﻛﻠﻴ‪‬ﺎﺕ ﳐﺘﺰﻟﺔ ‪ ،‬ﲢﻤﻞ ﺩﻻﻻﺕ‪ ‬ﺗﻨﺎﺳﺐ ﻛﻞﱠ ﺟﻴﻞ ﺇﱃ ﻗﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ ‪ ،‬ﻣﻬﻤﺎ ﺑﻠﻐﺖ‬
‫ﺩﺭﺟﺔ ﺍﻟﺘﻄﻮ‪‬ﺭ ﺍﳊﻀﺎﺭﻱ ﳍﺬﺍ ﺍﳉﻴﻞ ‪ ،‬ﻭﻻ ﻧﺮﻯ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺟﺰﺋﻴ‪‬ﺎﺕ‪ ‬ﻭﺗﻔﺼﻴﻼﹰ‬
‫ﻟﻨﻈﺎﻡﹴ ﺳﻴﺎﺳﻲ‪ ‬ﳏﺪ‪‬ﺩ‪ ‬ﺑﻌﻴﻨﻪ ‪ ،‬ﻓﻜﻞﱡ ﺍﻟﺘﻔﺼﻴﻼﺕ ) ﺍﻟﱵ ﺟﺎﺀﺗﻨﺎ ﻋﱪ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﻟﺘﺎﺭﳜﻴ‪‬ﺔ (‬
‫ﻟﻸﻧﻈﻤﺔ ﺍﻟﺴﻴﺎﺳﻴ‪‬ﺔ ﻣﻨﺬ ﻭﻓﺎﺓ ﺍﻟﻨﱯ‪ r ‬ﺇﱃ ﻗﺮﻭﻥ‪ ‬ﻣﻦ ﺍﻟﺰﻣﻦ ‪ ،‬ﺑﻞ ﺇﱃ ﺍﻵﻥ ‪ ،‬ﻫﻲ ﺗﺎﺭﻳﺦ ﻻ‬
‫ﻋﻼﻗﺔ ﻟﻪ ﺑﺎﻟﺪ‪‬ﻳﻦ ‪ ،‬ﺑﻞ ﻭﳜﺎﻟﻒ ﺗﻌﺎﻟﻴﻢ ﺍﻟﺪ‪‬ﻳﻦ – ﰲ ﻫﺬﺍ ﺍﻷﻣﺮ – ﰲ ﻣﻌﻈﻢ ﺍﳊﺎﻻﺕ ‪..‬‬
 ٢٦  
‫ ﻭﻣﺎ ﻳﻨﺼﺎﻉ ﻟﻪ ﺍﻟﻨﺎﺱ ﻓﻴﻬﺎ‬، ‫ ﻭﺩﺳﺘﻮﺭ ﺍﻟﺪﻭﻟﺔ ) ﻣﻬﻤﺎ ﻛﺎﻧﺖ ( ﻭﻗﻮﺍﻧﻴﻨﻬﺎ ﻭﺃﺣﻜﺎﻣﻬﺎ‬..
‫ﻴﻪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺑﺪﻳﻦ ﻫﺬﻩ‬‫ ﻛﻞﱡ ﺫﻟﻚ ﻳﺴﻤ‬، ‫ ﻭﻓﻖ ﺍﻟﻌﻘﺪ ﺍﻻﺟﺘﻤﺎﻋﻲ ﺍﳌﺸﺘﺮﻙ ﺑﻴﻨﻬﻢ‬،
.. ‫ﺍﻟﺪﻭﻟﺔ ﻭﺩﻳﻦ ﺣﺎﻛﻤﻬﺎ‬
‫ﻳﻦ ﻫﻮ‬‫ ﻭﺍﻟﺪ‬، ( ‫ ﻥ‬، ‫ ﻱ‬، ‫( ﻫﻲ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﻣﻦ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ) ﺩ‬ ÈûïÏŠ ) ‫ ﻓﻜﻠﻤﺔ‬..
، ‫ﻳﻦ‬‫ ﻭﻫﺬﺍ ﺍﳌﻌﲎ ﻳﺘﻘﺎﻃﻊ ﻣﻊ ﻣﻔﻬﻮﻡ ﺍﻟﺪ‬.. ‫ ﺑﻌﺪ ﺃﺟﻞ‬‫ﺩ‬‫ﺴﺘﺮ‬‫ ﻓﺎﻟﻌﻄﺎﺀ ﻳ‬، ‫ﺍﻟﺘﻌﺎﻣﻞ ﺑﺎﻷﺟﻞ‬
.. ‫ﺪﺭﻙ ﻣﻌﲎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‬‫ ﻣﻦ ﻫﻨﺎ ﻧ‬.. ‫ ﺍﳉﺰﺍﺀ ﻻﺣﻘﺎﹰ‬‫ﻳﻦ ﻫﻮ ﺍﻟﻌﻤﻞ ﻋﻠﻰ ﺃﻥ ﻳﺘﻢ‬‫ﻓﺎﻟﺪ‬
ª!$#ur 4 ZouŽ•ÏWŸ2 $]ù$yèôÊr& ÿ¼ã&s! ¼çmxÿÏ軟ÒãŠsù $YZ|¡ym $·Êö•s% ©!$# ÞÚÌ•ø)ム“Ï%©!$# #sŒ `¨B )
[ ٢٥٤ : ‫ ( ] ﺍﻟﺒﻘﺮﺓ‬šcqãèy_ö•è? ÏmøŠs9Î)ur äÝ+Áö6tƒur âÙÎ6ø)tƒ

] ( ÒOƒÌ•x. Ö•ô_r& ÿ¼ã&s!ur ¼çms9 ¼çmxÿÏ軟Òã‹sù $YZ|¡ym $·Êö•s% ©!$# ÞÚÌ•ø)ム“Ï%©!$# #sŒ ƨB )
[ ١١ : ‫ﺍﳊﺪﻳﺪ‬
‫ﺬﺍ ﺍﻟﺪﻳﻦ‬ ‫ﻦ‬‫ﻄﻠﹶﺐ ﻣﻦ ﺍﳌﺘﺪﻳ‬‫ﻳﻦ ﻫﻮ ﳎﻤﻮﻋﺔ ﺍﻟﻘﻮﺍﻧﲔ ﻭﺍﻷﺣﻜﺎﻡ ﺍﻟﱵ ﻳ‬‫ ﺍﻟﺪ‬.. ‫ ﺇﺫﺍﹰ‬..
.. ‫ ﻋﻠﻰ ﺃﻥ ﻳﺄﺧﺬ ﺟﺰﺍﺀﻩ ﻻﺣﻘﺎﹰ‬، ‫ﺎ‬ ‫ﺍﻟﻌﻤﻞ‬
.. ‫ﻬﺎ‬‫ﺒﺎﻋ‬‫ﻄﻠﹶﺐ ﻣﻦ ﺍﻟﻨﺎﺱ ﺍﺗ‬‫ ﻭﺩﻳﻦ ﺍﷲ ﺗﻌﺎﱃ ﻫﻮ ﺃﺣﻜﺎﻡ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﱵ ﻳ‬..
$YãöqsÛ Äßö‘F{$#ur ÏNºuq»yJ¡¡9$# ’Îû `tB zNn=ó™r& ÿ¼ã&s!ur šcqäóö7tƒ «!$# Ç`ƒÏŠ uŽö•tósùr& )
[ ٨٣ : ‫ ( ] ﺁﻝ ﻋﻤﺮﺍﻥ‬šcqãèy_ö•ãƒ Ïmø‹s9Î)ur $\dö•Ÿ2ur

’Îû ×psùù&u‘ $yJÍkÍ5 /ä.õ‹è{ù's? Ÿwur ( ;ot$ù#y_ sps•($ÏB $yJåk÷]ÏiB 7‰Ïnºur ¨@ä. (#rà$Î#ô_$$sù ’ÎT#¨“9$#ur èpu‹ÏR#¨“9$# )

( tûüÏZÏB÷sßJø9$# z`ÏiB ×pxÿͬ!$sÛ $yJåku5#x‹tã ô‰pkô¶uŠø9ur ( Ì•ÅzFy$# ÏQöqu‹ø9$#ur «!$$Î/ tbqãZÏB÷sè? ÷LäêZä. bÎ) «!$# ÈûïÏŠ
[ ٢ : ‫] ﺍﻟﻨﻮﺭ‬
%[`#uqøùr& «!$# Ç`ƒÏŠ ’Îû šcqè=ä{ô‰tƒ }¨$¨Y9$# |M÷ƒr&u‘ur ÇÊÈ ßx÷Gxÿø9$#ur «!$# ã•óÁtR uä!$y_ #sŒÎ) )
[ ٣ – ١ : ‫ ( ] ﺍﻟﻨﺼﺮ‬$R/#§qs? tb%Ÿ2 ¼çm¯RÎ) 4 çnö•ÏÿøótGó™$#ur y7În/u‘ ωôJpt¿2 ôxÎm7|¡sù ÇËÈ
 ‫‪٢٧ ‬‬ ‫‪‬‬
‫‪ ..‬ﻭﻗﻮﺍﻧﲔ ﺃﻱ‪ ‬ﺩﻭﻟﺔ ﻭﺃﺣﻜﺎﻣﻬﺎ ﻭﺩﺳﺘﻮﺭﻫﺎ ‪ ،‬ﻫﻲ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﺩﻳﻦ ﻫﺬﻩ ﺍﻟﺪﻭﻟﺔ ‪ ..‬ﻭﰲ‬
‫ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐ ﺍﻟﺘﺎﱄ ﺃﻛﱪ ﺩﻟﻴﻞﹴ ﻋﻠﻰ ﺫﻟﻚ ‪..‬‬

‫) ‪$tRô‰Ï. š•Ï9ºx‹x. 4 Ïm‹Åzr& Ïä!%tæÍr `ÏB $ygy_t•÷‚tGó™$# §NèO Ïm‹Åzr& Ïä!%tæÍr Ÿ@ö6s% óOÎgÏGu‹Ïã÷rr'Î/ r&y‰t6sù‬‬

‫‪3 âä!$t±®S `¨B ;M»y_u‘yŠ ßìsùö•tR 4 ª!$# uä!$t±o„ br& HwÎ) Å7Î=yJø9$# ÈûïÏŠ ’Îû çn$yzr& x‹è{ù'uŠÏ9 tb%x. $tB ( y#ß™qã‹Ï9‬‬

‫‪ ] ( ÒOŠÎ=tæ AOù=Ïæ “ÏŒ Èe@à2 s-öqsùur‬ﻳﻮﺳﻒ ‪[ ٧٦ :‬‬

‫ﻓﺎﻟﻌﺒﺎﺭﺓ ) ‪ ( Å7Î=yJø9$# ÈûïÏŠ‬ﺗﻌﲏ ﻧﻈﺎﻡ ﺩﻭﻟﺔ ﺍﳌﻠﻚ ‪ ،‬ﻭﺩﺳﺘﻮﺭﻫﺎ ‪ ،‬ﻭﺍﻟﻘﻮﺍﻧﲔ ﺍﻟﱵ ﲢﻜﻢ‬
‫ﻫﺬﺍ ﺍﻟﻨﻈﺎﻡ ‪..‬‬
‫‪ ..‬ﻣﻦ ﻫﻨﺎ ﻓﻜﻞﱡ ﺩﻭﻟﺔ ﻫﻲ ) ﻭﻓﻖ ﻫﺬﺍ ﺍﳌﻔﻬﻮﻡ ﺍﻟﻮﺍﺳﻊ ( ﻣﻦ ﻭﺟﻬﺔ ﻧﻈﺮ ﺃﺻﺤﺎ‪‬ﺎ‬
‫ﻭﺍﳌﺪﺍﻓﻌﲔ ﻋﻨﻬﺎ ‪ ،‬ﻫﻲ ﺩﻭﻟﺔ ﺩﻳﻨﻴ‪‬ﺔ ‪ ،‬ﻷﻧ‪‬ﻬﻢ ﻳﺆﻣﻨﻮﻥ ﺑﻨﻈﺎﻣﻬﺎ ﻭﻗﻮﺍﻧﻴﻨﻬﺎ ‪ ،‬ﻭﻳﻨﺼﺎﻋﻮﻥ ﻟﺬﻟﻚ‬
‫‪ ..‬ﻭﻫﺬﺍ ﳜﺘﻠﻒ ﻛﺜﲑﺍﹰ ﻋﻦ ﻣﻔﻬﻮﻡ ﺍﻟﺪ‪‬ﺍﻋﲔ ﻟﻠﺪﻭﻟﺔ ﺍﻟﺪ‪‬ﻳﻨﻴ‪‬ﺔ ‪ ،‬ﻭﻓﻖ ﻣﻔﺎﻫﻴﻤﻬﻢ ﺍﻟﻀﻴ‪‬ﻘﺔ ﻋﻦ‬
‫ﺍﻟﺪ‪‬ﻳﻦ ‪ ..‬ﻓﺎﻟﺪﻭﻟﺔ ﺍﻟﺪ‪‬ﻳﻨﻴ‪‬ﺔ ﺍﻟﱵ ﻳﺪﻋﻮ ﳍﺎ ﺑﻌﻀﻬﻢ ﺑﺎﺳﻢ ﺩﻳﻦ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻫﻲ ﺩﻭﻟﺔ ﺩﻳﻨﹺﻬﻢ ﻫﻢ‬
‫ﺍﳌﺘﻌﻠﹼﻖ ﺑﻔﻬﻤﻬﻢ ﻫﻢ ﻟﻠﺪ‪‬ﻳﻦ ﺍﳊﻖ ‪ ،‬ﻭﻟﻴﺴﺖ ﺩﻭﻟﺔﹶ ﺍﻟﺪ‪‬ﻳﻦ ﺍﳊﻖ ‪ ،‬ﻛﻤﺎ ﺳﻨﺮﻯ ﺇﻥ ﺷﺎﺀ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ‪..‬‬
‫‪ ..‬ﻭﻟﺬﻟﻚ ﻛﻞﱞ ﻣﻦ ﻫﺆﻻﺀ ﻳﺪﻋﻮ ﻟﺪﻭﻟﺔ ﺩﻳﻨﻴ‪‬ﺔ ﻳﺰﻋﻢ ﺃﻧ‪‬ﻬﺎ ﺩﻭﻟﺔ ﺍﻟﺪ‪‬ﻳﻦ ﺍﳊﻖ ‪ ،‬ﰲ ﺍﻟﻮﻗﺖ‬
‫ﺍﻟﺬﻱ ﳜﺘﻠﻒ ﻓﻴﻪ ﻣﻊ ﺍﻟﻜﺜﲑﻳﻦ ﻣﻦ ﺃﻣﺜﺎﻟﻪ ﺍﻟﺬﻳﻦ ﻳﺪﻋﻮﻥ ﻟﺪﻭﻟﺔ ﺍﻟﺪ‪‬ﻳﻦ ﺍﳊﻖ ﺣﺴﺐ ﻓﻬﻤﻬﻢ‬
‫ﺍﳌﺨﺘﻠﻒ ﳍﺬﺍ ﺍﻟﺪ‪‬ﻳﻦ ‪ ..‬ﻭﻣﺮﺩ‪ ‬ﻛﻞﱢ ﺫﻟﻚ ﺃﻧ‪‬ﻬﻢ ﻳﺪﻋﻮﻥ ﻟﺪﻭﻟﺔ ﻓﻬﻤﻬﻢ ﺍﻟﻀﻴ‪‬ﻖ ﻭﺍﶈﺪﻭﺩ ﻋﻦ‬
‫ﺍﻟﺪ‪‬ﻳﻦ ‪ ،‬ﺑﺎﺳﻢ ﺍﻟﺪﻋﻮﺓ ﻟﺪﻭﻟﺔ ﺩﻳﻨﻴ‪‬ﺔ ‪..‬‬
‫ﻣﻦ ﻫﻨﺎ ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﻧﺪﺭﻙ ﺩﻻﻻﺕ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ ] ( ÈûïÏŠ u’Í<ur ö/ä3ãYƒÏŠ ö/ä3s9 ) ..‬ﺍﻟﻜﺎﻓﺮﻭﻥ‬
‫‪ .. [ ٦ :‬ﲟﻌﲎ ﻟﻜﻢ ﺃﺣﻜﺎﻣﻜﻢ ﻭﻣﻨﻬﺠﻜﻢ ﺍﻟﺬﻱ ﺗﺘﺒﻌﻮﻧﻪ ‪ ،‬ﻭﱄ ﻣﻨﻬﺞ ﻭﺃﺣﻜﺎﻡ ﺃﹸﺧﺮﻯ ‪..‬‬
 ٢٨  
‫ﺎ‬‫ﺒﻌﻮ‬‫ﻪ ﻳﻌﲏ ﺍﻷﺣﻜﺎﻡ ﺍﻟﱵ ﻳﺘ‬‫ ﻷﻧ‬، ( /ä3ãYƒÏŠ ) ‫ﻳﻦ ﺃﹸﺿﻴﻒ ﳍﻢ‬‫ﻭﻟﺬﻟﻚ ﻧﺮﻯ ﻛﻴﻒ ﺃﻥﱠ ﺍﻟﺪ‬
.. ‫ﺎ ﻳﺮﻳﺪﻩ ﺍﷲ ﺗﻌﺎﱃ‬‫ﻭﺍﻟﱵ ﻣﻦ ﻭﺿﻌﻬﻢ ﻭﻭﺿﻊ ﺃﺳﻴﺎﺩﻫﻢ ﺑﻌﻴﺪﺍﹰ ﻋﻤ‬
.. ‫ ﻭﻫﻮ ﳑﻠﻜﺔ ﺳﺒﺄ‬، ‫ﻦ ﻟﻨﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﳕﻮﺫﺟﺎﹰ ﻣﻦ ﳕﺎﺫﺝ ﺍﻟﺸﻮﺭﻯ‬‫ ﻟﻘﺪ ﺑﻴ‬..
ÉOó¡Î0 ¼çm¯RÎ)ur z`»yJø‹n=ß™ `ÏB ¼çm¯RÎ) ÇËÒÈ îLqÌ•x. Ò=»tGÏ. ¥’n<Î) u’Å+ø9é& þ’ÎoTÎ) (#àsn=yJø9$# $pkš‰r'¯»tƒ ôMs9$s% )
(#àsn=yJø9$# $pkš‰r'¯»tƒ ôMs9$s% ÇÌÊÈ tûüÏJÎ=ó¡ãB ’ÎTqè?ù&ur ¥’n?tã (#qè=÷ès? žwr& ÇÌÉÈ ÉOŠÏm§•9$# Ç`»yJôm§•9$# «!$#

(#qä9'ré&ur ;o§qè% (#qä9'ré& ß`øtwU (#qä9$s% ÇÌËÈ Èbr߉uhô±n@ 4Ó®Lym #¶•öDr& ºpyèÏÛ$s% àMZà2 $tB “Ì•øBr& þ’Îû ’ÎTqçGøùr&

ºptƒö•s% (#qè=yzyŠ #sŒÎ) x8qè=ßJø9$# ¨bÎ) ôMs9$s% ÇÌÌÈ tûïÌ•ãBù's? #sŒ$tB “Ì•ÝàR$$sù Å7ø‹s9Î) ã•øBF{$#ur 7‰ƒÏ‰x© <¨ù't/

7p-ƒÏ‰ygÎ/ NÍköŽs9Î) î's#Å™ö•ãB ’ÎoTÎ)ur ÇÌÍÈ šcqè=yèøÿtƒ y7Ï9ºx‹x.ur ( \'©!ÏŒr& !$ygÎ=÷dr& no¢•Ïãr& (#þqè=yèy_ur $ydr߉|¡øùr&

[ ٣٥ – ٢٨ : ‫ ( ] ﺍﻟﻨﻤﻞ‬tbqè=y™ö•ßJø9$# ßìÅ_ö•tƒ zNÎ/ 8ot•Ïß$oYsù

‫ ﺃﻥﱠ ﺍﳊﺎﻛﻢ ﰲ ﻫﺬﻩ ﺍﳌﻤﻠﻜﺔ ﻫﻮ‬، ‫ ﺍﻟﻜﺮﱘ‬‫ ﻭﻣﺎ ﻧﺮﺍﻩ ﰲ ﺍﻟﺴﻴﺎﻕ ﺍﻟﺴﺎﺑﻖ ﳍﺬﺍ ﺍﻟﻨﺺ‬..
.. [٢٣ : ‫ ( ] ﺍﻟﻨﻤﻞ‬öNßgà6Î=ôJs? Zor&t•øB$# ‘N‰y`ur ’ÎoTÎ) ) : ‫ﺍﻣﺮﺃﺓ‬
‫ﻦ ﳍﻢ‬‫ﻏﻢ ﻣﻦ ﺃﻥﱠ ﻫﺬﻩ ﺍﳌﺮﺃﺓ ﺍﳊﺎﻛﻤﺔ ﻭﻗﻮﻣﻬﺎ ﻳﺴﺠﺪﻭﻥ ﻟﻠﺸﻤﺲ ﻭﺯﻳ‬‫ ﻭﻋﻠﻰ ﺍﻟﺮ‬..
.. ‫ﻫﻢ ﻋﻦ ﺍﻟﺴﺒﻴﻞ ﻭﻋﻦ ﺍﳍﺪﻯ‬‫ﺍﻟﺸﻴﻄﺎﻥ ﺃﻋﻤﺎﳍﻢ ﻭﺻﺪ‬
ß`»sÜø‹¤±9$# ãNßgs9 z`-ƒy—ur «!$# Èbrߊ `ÏB ħôJ¤±=Ï9 tbr߉àfó¡o„ $ygtBöqs%ur $yg›?‰y`ur )
[ ٢٤ : ‫ ( ] ﺍﻟﻨﻤﻞ‬tbr߉tGôgtƒ Ÿw ôMßgsù È@‹Î6¡¡9$# Ç`tã öNèd£‰|Ásù öNßgn=»yJôãr&
‫ ﻓﺈﻥﱠ‬، ‫ﻏﻢ ﻣﻦ ﻫﺬﺍ ﺍﻻﳓﺮﺍﻑ ﺍﻟﻌﻘﺪﻱ ﺍﳋﻄﲑ ﰲ ﺍﺑﺘﻌﺎﺩﻫﻢ ﻋﻦ ﻋﺒﺎﺩﺓ ﺍﷲ ﺗﻌﺎﱃ‬‫ﻋﻠﻰ ﺍﻟﺮ‬
‫ﺭ ﻣﺎ ﻳﻔﻮﻕ ﺍﳌﻸ‬‫ﺰﺍﻥ ﻭﻋﺪﻡ ﺍﻟﺘﻬﻮ‬‫ﺔ ﻭﺍﻻﺗ‬‫ﻫﺬﻩ ﺍﳌﺮﺃﺓ ﺍﳊﺎﻛﻤﺔ ﻋﻠﻰ ﺩﺭﺟﺔ ﻣﻦ ﺍﻟﺮﺟﺎﺣﺔ ﺍﻟﻌﻘﻠﻴ‬
$pkš‰r'¯»tƒ ôMs9$s% ) ‫ ﻓﻘﺪ ﻗﺎﻣﺖ ﺑﻌﺮﺽ ﺍﻷﻣﺮ ﺍﻟﻄﺎﺭﺉ ﻋﻠﻴﻬﻢ‬.. ‫ﺍﻟﺬﻳﻦ ﻫﻢ ﲟﺜﺎﺑﺔ ﻣﺴﺘﺸﺎﺭﻳﻦ ﳍﺎ‬
.. ( Èbr߉uhô±n@ 4Ó®Lym #¶•öDr& ºpyèÏÛ$s% àMZà2 $tB “Ì•øBr& þ’Îû ’ÎTqçGøùr& (#àsn=yJø9$#
 ‫‪٢٩ ‬‬ ‫‪‬‬
‫‪ ..‬ﻭﻛﺎﻥ ﺭﺃﻳﻬﻢ ﺑﻌﻴﺪﺍﹰ ﻋﻦ ﺍﳊﺴﺎﺑﺎﺕ ﺍﻟﻌﻘﻠﻴ‪‬ﺔ ﻭﻋﻦ ﻣﺼﻠﺤﺔ ﳑﻠﻜﺘﻬﻢ ‪ ..‬ﻓﺨﻴﺎﺭﻫﻢ‬
‫ﻛﺎﻥ ﳝﻴﻞ ﺇﱃ ﻣﻮﺍﺟﻬﺔ ﲡﺮ‪ ‬ﻋﻠﻴﻬﻢ ﺍﳍﺰﳝﺔ ‪..‬‬
‫) ‪( tûïÌ•ãBù's? #sŒ$tB “Ì•ÝàR$$sù Å7ø‹s9Î) ã•øBF{$#ur 7‰ƒÏ‰x© <¨ù't/ (#qä9'ré&ur ;o§qè% (#qä9'ré& ß`øtwU (#qä9$s%‬‬
‫ﻭﻟﻜﻦ‪ ‬ﺭﺟﺎﺣﺔ ﻋﻘﻠﻬﺎ ﻭﺍﺗ‪‬ﺰﺍ‪‬ﺎ ﻭﺣﺴﺎﺑﺎ‪‬ﺎ ﺍﻟﺪﻗﻴﻘﺔ ﻭﺧﻮﻓﻬﺎ ﻋﻠﻰ ﻣﺼﻠﺤﺔ ﺷﻌﺒﻬﺎ ‪ ..‬ﻛﻞﱡ‬
‫ﺫﻟﻚ ﺩﻓﻌﻬﺎ ﳋﻴﺎﺭﹴ ﺁﺧﺮ ﳜﺘﻠﻒ ﻛﺜﲑﺍﹰ ﻋﻦ ﺧﻴﺎﺭ ﻣﺴﺘﺸﺎﺭﻳﻬﺎ ‪..‬‬
‫‪y7Ï9ºx‹x.ur ( \'©!ÏŒr& !$ygÎ=÷dr& no¢•Ïãr& (#þqè=yèy_ur $ydr߉|¡øùr& ºptƒö•s% (#qè=yzyŠ #sŒÎ) x8qè=ßJø9$# ¨bÎ) ôMs9$s%‬‬ ‫)‬
‫‪( tbqè=y™ö•ßJø9$# ßìÅ_ö•tƒ zNÎ/ 8ot•Ïß$oYsù 7p-ƒÏ‰ygÎ/ NÍköŽs9Î) î's#Å™ö•ãB ’ÎoTÎ)ur ÇÌÍÈ šcqè=yèøÿtƒ‬‬
‫ﻭﻻ ﺃﻭﺩ‪ ‬ﺍﻟﻐﻮﺹ ﰲ ﺗﻔﺎﺻﻴﻞ ﻫﺬﻩ ﺍﻟﻘﺼ‪‬ﺔ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪ ..‬ﻣﺎ ﺃﻭﺩ‪ ‬ﺃﻥ ﺃﹸﻟﻘﻲ ﺍﻟﻀﻮﺀ ﻋﻠﻴﻪ ﻫﻮ‬
‫ﺃﻥﱠ ﻫﺬﻩ ﺍﳌﺮﺃﺓ ﻣﺎﺭﺳﺖ ﻣﺒﺪﺃ ﺍﻟﺸﻮﺭﻯ ‪ ،‬ﻭﻛﺎﻧﺖ ﺭﺍﺟﺤﺔ ﺍﻟﻌﻘﻞ ‪ ،‬ﻭﻛﺎﻥ ﺍﺧﺘﻴﺎﺭﻫﺎ ﻛﻤﻠﻜﺔ‬
‫ﺍﺧﺘﻴﺎﺭﺍﹰ ﺳﻠﻴﻤﺎﹰ ﺟﻨ‪‬ﺐ ﺷﻌﺒﻬﺎ ﺍﳊﺮﻭﺏ ﻭﺍﻟﻮﻳﻼﺕ ‪..‬‬
‫‪ ..‬ﻭﰲ ﻫﺬﺍ ﺗﻔﻨﻴﺪ‪ ‬ﳌﺰﺍﻋﻢ ﻋﺎﺑﺪﻱ ﺭﻭﺍﻳﺎﺕ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﱵ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﺗﻌﺎﱃ ‪‬ﺎ ﻣﻦ‬
‫ﺳﻠﻄﺎﻥ ‪ ،‬ﻭﺣﺴﺒﺖ ﻋﻠﻰ ﺍﻟﺪ‪‬ﻳﻦ ﻭﺍﻟﺪ‪‬ﻳﻦ ﺍﳊﻖ‪ ‬ﻣﻨﻬﺎ ﺑﺮﺍﺀ ‪ ،‬ﺑﺄﻧ‪‬ﻪ ﻻ ﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺍﳊﺎﻛﻢ‬
‫ﺍﻣﺮﺃﺓ ‪ .....‬ﻭﰲ ﻫﺬﺍ ﳕﻮﺫﺝ ﻟﺪﳝﻘﺮﺍﻃﻴ‪‬ﺔ ﻛﺎﻧﺖ ﻗﺎﺋﻤﺔ ﰲ ﺃﻋﻤﺎﻕ ﺍﻟﺘﺎﺭﻳﺦ ‪..‬‬
‫ﻭﻋﻠﻰ ﻣﺪﺍﺭ ﻭﺟﻮﺩ ﺍﻹﻧﺴﺎﻥ ﺧﻼﻝ ﺍﻟﺘﺎﺭﻳﺦ ﺗ‪‬ﻮﺟ‪‬ﺪ ﴰﻮﻟﻴ‪‬ﺘﺎﻥ ‪ ،‬ﴰﻮﻟﻴ‪‬ﺔ ﺳﻴﺎﺳﻴ‪‬ﺔ ﺗﺘﺎﺟﺮ‬
‫ﺑﺎﻷﻭﻃﺎﻥ ﻭﺍﻟﻘﻮﻣﻴ‪‬ﺎﺕ ﻭﺁﻻﻡ ﺍﻟﻨﺎﺱ ‪ ،‬ﻭﴰﻮﻟﻴ‪‬ﺔ ﺩﻳﻨﻴ‪‬ﺔ ﺗﺘﺎﺟﺮ ﺑﻌﻘﺎﺋﺪ ﺍﻟﻨﺎﺱ ﻭﺃﺩﻳﺎ‪‬ﻢ ﻭﻃﻮﺍﺋﻔﻬﻢ‬
‫ﻭﻣﺬﺍﻫﺒﻬﻢ ‪..‬‬
‫‪ ..‬ﻭﺍﻟﻘﺎﺳﻢ ﺍﳌﺸﺘﺮﻙ ﺑﲔ ﻫﺎﺗﲔ ﺍﻟﺸﻤﻮﻟﻴ‪‬ﺘﲔ ﻫﻮ ﺍﻟﺘﻤﺴ‪‬ﻚ ﺑﺎﻟﺴﻠﻄﺔ ‪ ،‬ﻭﻋﺪﻡ ﺍﻻﻋﺘﺮﺍﻑ‬
‫ﺑﺎﻵﺧﺮ ﻛﺸﺮﻳﻚ ﻣﻮﺍﺯﹴ ‪ ..‬ﻓﻔﻲ ﺫﻟﻚ ﻳﺘﺴﺎﻭﻯ – ﺳﻴﺎﺳﻴ‪‬ﺎﹰ – ﺍﳌﻄﺒ‪‬ﻠﻮﻥ ﻭﺍﳌﺰﻣ‪‬ﺮﻭﻥ ﻟﻠﺪﻭﻟﺔ‬
‫ﺍﻟﺪ‪‬ﻳﻨﻴ‪‬ﺔ ‪ ،‬ﻭﺍﳌﻄﺒ‪‬ﻠﻮﻥ ﻭﺍﳌﺰﻣ‪‬ﺮﻭﻥ ﻟﻠﺪﻭﻟﺔ ﺍﻟﻘﻮﻣﻴ‪‬ﺔ ‪ ،‬ﻭﺍﳌﻄﺒ‪‬ﻠﻮﻥ ﻭﺍﳌﺰﻣ‪‬ﺮﻭﻥ ﻟﻠﺪﻭﻟﺔ ﺍﻟﺸﻴﻮﻋﻴ‪‬ﺔ‬
‫ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻷﻳﺪﻳﻮﻟﻮﺟﻴ‪‬ﺎﺕ ‪ ،‬ﻭﺍﻟﱵ ﻻ ﺗﺮﻳﺪ ﺗﺪﺍﻭﻻﹰ ﻟﻠﺴﻠﻄﺔ ‪ ،‬ﳏﺘﻜﺮﺓﹰ ﺍﻟﺴﻠﻄﺔ ﻟﻨﻔﺴﻬﺎ ‪،‬‬
‫ﻟﺘﻜﻮﻥ ﺍﻟﺴﻤﺔ ﺍﻷﻭﱃ ﻫﻲ ﺍﻟﺘﻤﺴ‪‬ﻚ ﺑﺎﻟﺴﻠﻄﺔ ‪ ،‬ﻭﺍﺗ‪‬ﻬﺎﻡ ﻛﻞﹼ ﺍﳌﺨﺎﻟﻔﲔ ﺍﻟﺬﻳﻦ ﻳ‪‬ﺨﺸﻰ ﻣﻨﻬﻢ‬
 ‫‪٣٠ ‬‬ ‫‪‬‬
‫ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺴﻠﻄﺔ ‪ ،‬ﺑﺄﺑﺸﻊ ﺍﻟﺘﻬﻢ ‪ .....‬ﻭﰲ ﻛﻞﱢ ﺫﻟﻚ ﺇﺳﻘﺎﻁﹲ ﻧﺴﱯ‪ ‬ﳌﺎ ﺍﺗ‪‬ﺼﻒ ﺑﻪ ﻓﺮﻋﻮﻥ‬
‫ﺭﺃﺱ ﻫﺮﻡ ﺍﻟﻨﻬﺞ ﺍﻟﻔﺮﻋﻮﱐ ‪..‬‬
‫) &‪ ] ( ßûüÎ7ムߊ%s3tƒ Ÿwur ×ûüÎgtB uqèd “Ï%©!$# #x‹»yd ô`ÏiB ׎ö•yz O$tRr& ôQr‬ﺍﻟﺰﺧﺮﻑ ‪[ ٥٢ :‬‬
‫ﻓﻔﻲ ﺍﻟﺸﻤﻮﻟﻴ‪‬ﺔ ﺍﶈﺴﻮﺑﺔ ﻋﻠﻰ ﺍﻟﺪ‪‬ﻳﻦ ﻳ‪‬ﺘ‪‬ﻬﻢ ﺍﳌﺨﺎﻟﻒ ﳍﺬﻩ ﺍﻟﺸﻤﻮﻟﻴ‪‬ﺔ ﺑﺎﻟﻜﻔﺮ ﻭﺍﻟﺰﻧﺪﻗﺔ‬
‫ﻭﺍﻟﻔﺴﻖ ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻟﺘﻬﻢ ﺍﻟﱵ ﻳﻨﻔﺮ ﻣﻨﻬﺎ ﺍﻟﻨﺎﺱ ‪ ،‬ﻭﰲ ﺍﻟﺸﻤﻮﻟﻴ‪‬ﺔ ﺍﻟﺴﻴﺎﺳﻴ‪‬ﺔ ﻳ‪‬ﺘ‪‬ﻬﻢ ﺍﳌﺨﺎﻟﻒ‬
‫ﳍﺬﻩ ﺍﻟﺸﻤﻮﻟﻴ‪‬ﺔ ﺑﺎﻟﻌﻤﺎﻟﺔ ﻭﺍﳋﻴﺎﻧﺔ ﻟﻠﻮﻃﻦ ‪ ..‬ﻓﻬﺬﻩ ﺍﻟﺸﻤﻮﻟﻴ‪‬ﺎﺕ ) ﺩﻳﻨﻴ‪‬ﺔ ﻛﺎﻧﺖ ﺃﻡ ﺳﻴﺎﺳﻴ‪‬ﺔ (‬
‫ﲢﺎﻭﻝ ﻭﺳﻢ ﺍﳌﺨﺎﻟﻒ ﳍﺎ ﺑﺘﻬﻢ ﺍﻟﻔﺴﺎﺩ ﻭﺗﺒﺪﻳﻞ ﺍﻟﺪ‪‬ﻳﻦ ﻭﺍﳋﺮﻭﺝ ﻋﻠﻰ ﺗﻌﺎﻟﻴﻤﻪ ‪ ،‬ﻭﻛﻞﹼ ﺫﻟﻚ‬
‫ﺇﺳﻘﺎﻁﹲ ﻧﺴﱯ‪ ‬ﰲ ﻛﻞﱢ ﺯﻣﺎﻥ‪ ‬ﻭﻣﻜﺎﻥ ﻟﻠﻨﻬﺞ ﺍﻟﻔﺮﻋﻮﱐ ‪..‬‬
‫) ‪öNà6oYƒÏŠ tAÏd‰t7ムbr& ß$%s{r& þ’ÎoTÎ) ( ÿ¼çm-/u‘ äíô‰u‹ø9ur 4Óy›qãB ö@çFø%r& þ‘ÏRrâ‘sŒ Ücöqtãö•Ïù tA$s%ur‬‬

‫&‪ ] ( yŠ$|¡xÿø9$# ÇÚö‘F{$# ’Îû t•Îgôàムbr& ÷rr‬ﻏﺎﻓﺮ ‪[ ٢٦ :‬‬

‫‪ö@çFø%r& þ‘ÏRrâ‘sŒ Ücöqtãö•Ïù tA$s%ur‬‬ ‫‪ ..‬ﻓﹶﻘﹶﺘ‪‬ﻞﹸ ﺍﳌﺨﺎﻟﻒ ﻟﻠﺸﻤﻮﻟﻴ‪‬ﺔ ﻭﻗﻤﻊ ﺍﶈﺘﺞ ﻋﻠﻴﻬﺎ )‬
‫) )‪tAÏd‰t7ムbr& ß$%s{r& þ’ÎoTÎ‬‬ ‫‪ ، ( ( ÿ¼çm-/u‘ äíô‰u‹ø9ur 4Óy›qãB‬ﻳﺘﻢ‪ ‬ﺗﱪﻳﺮﻩ ﺑﺎﺗ‪‬ﻬﺎﻣﺎﺕ ﺍﳋﺮﻭﺝ ﻋﻠﻰ ﺍﻟﺪ‪‬ﻳﻦ‬
‫‪ ( öNà6oYƒÏŠ‬ﻛﻮﻥ ﻓﺮﻋﻮﻥ ﺭﻣﺰﺍﹰ ﻭﳕﻮﺫﺟﺎﹰ ﻟﻠﺸﻤﻮﻟﻴ‪‬ﺔ ﺍﻟﺪ‪‬ﻳﻨﻴ‪‬ﺔ ‪ ،‬ﻭﻳﺘﻢ‪ ‬ﺗﱪﻳﺮﻩ ﺑﺎﺗ‪‬ﻬﺎﻣﺎﺕ ﻧﺸﺮ‬
‫ﺍﻟﻔﺴﺎﺩ ) &‪ ( yŠ$|¡xÿø9$# ÇÚö‘F{$# ’Îû t•Îgôàムbr& ÷rr‬ﻛﻮﻥ ﻓﺮﻋﻮﻥ – ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ – ﺭﻣﺰﺍﹰ‬
‫ﻭﳕﻮﺫﺟﺎﹰ ﻟﻠﺸﻤﻮﻟﻴ‪‬ﺔ ﺍﻟﺴﻴﺎﺳﻴ‪‬ﺔ ‪..‬‬
‫‪ ..‬ﻓﹶﺮ‪‬ﺑ‪‬ﻂﹸ ﺍﳌﺨﺎﻟﻒ ﳍﺬﻩ ﺍﻟﺸﻤﻮﻟﻴ‪‬ﺔ ) ﺑﻮﺟﻬﻴﻬﺎ ﺍﻟﺴﻴﺎﺳﻲ ﻭﺍﻟﺪ‪‬ﻳﲏ ( ﺑﻌﺪﻭﹴ ﻣ‪‬ﻔﺘﺮﺽﹴ ﻫﺪﻓﻪ‬
‫ﺇﺧﺮﺍﺝ ﺍﻟﻨﺎﺱ ﺍﳋﺎﺿﻌﲔ ﳍﺬﻩ ﺍﻟﺸﻤﻮﻟﻴ‪‬ﺔ ﻣﻦ ﺃﺭﺿﻬﻢ ﻭﺍﻟﺬﻫﺎﺏ ﺑﻘﻴﻤﻬﻢ ﻭﻣﺒﺎﺩﺋﻬﻢ ‪ ،‬ﻫﺬﺍ‬
‫ﺍﻟﺮﺑﻂ ﻫﻮ ﺩﻳﺪﻥ ﻛﻞﱢ ﺍﻟﺸﻤﻮﻟﻴ‪‬ﺎﺕ ‪ ،‬ﻛﻮ‪‬ﺎ ﺇﺳﻘﺎﻃﺎﹰ ﰲ ﻛﻞﱢ ﺯﻣﺎﻥ‪ ‬ﻭﻣﻜﺎﻥ‪ ‬ﻟﻠﻨﻬﺞ ﺍﻟﻔﺮﻋﻮﱐ ‪..‬‬
‫) ‪Nà6ÅÊö‘r& ô`ÏiB Nä3y_Ì•øƒä† br& ߉ƒÌ•ãƒ ÇÌÍÈ ÒOŠÎ=tæ í•Ås»|¡s9 #x‹»yd ¨bÎ) ÿ¼çms9öqym Z~yJù=Ï9 tA$s%‬‬

‫‪ ] ( šcrã•ãBù's? #sŒ$yJsù ¾ÍnÌ•ósÅ¡Î0‬ﺍﻟﺸﻌﺮﺍﺀ ‪[ ٣٥ – ٣٤ :‬‬

 ‫‪٣١ ‬‬ ‫‪‬‬
‫‪ ..‬ﻭﻟﺬﻟﻚ ﻧﺮﻯ ﻛﻴﻒ ﺃﻥﱠ ﺍﳌﻄﺒ‪‬ﻠﲔ ﻭﺍﳌﺰﻣ‪‬ﺮﻳﻦ ﺍﻟﺬﻳﻦ ﻳﺴﺘﺨﺪﻣﻬﻢ ﺭﺃﺱ ﺍﳍﺮﻡ ﺍﻟﺸﻤﻮﱄ‬
‫ﻛﺄﺩﻭﺍﺕ ﻟﺬﺭ‪ ‬ﺍﻟﺮﻣﺎﺩ ﰲ ﺃﻋﲔ ﺍﻟﺒﺴﻄﺎﺀ ﰲ ﻛﻞﱢ ﺯﻣﺎﻥ‪ ‬ﻭﻣﻜﺎﻥ ‪ ،‬ﻳ‪‬ﻜﺮ‪‬ﺭﻭﻥ ﻫﺬﺍ ﺍﻻﻓﺘﺮﺍﺀ ﻋﻠﻰ‬
‫ﺍﳌﺨﺎﻟﻒ ﻟﻨﻬﺠﻬﻢ ﺍﻟﺸﻤﻮﱄ ‪ ،‬ﻭﺫﻟﻚ ﻛﻮ‪‬ﻢ ﳝﺜﱢﻠﻮﻥ ﺃﺳﻘﺎﻃﺎﹰ ﻧﺴﺒﻴ‪‬ﺎﹰ ﰲ ﺯﻣﺎ‪‬ﻢ ﻭﻣﻜﺎ‪‬ﻢ ﻟﻠﻤﻸ‬
‫ﻣﻦ ﻗﻮﻡ ﻓﺮﻋﻮﻥ ‪..‬‬
‫) ‪ô`ÏiB /ä3y_Ì•øƒä† br& ߉ƒÌ•ãƒ ÇÊÉÒÈ ×LìÎ=tæ í•Ås»|¡s9 #x‹»yd žcÎ) tböqtãö•Ïù ÏQöqs% `ÏB _|yJø9$# tA$s%‬‬

‫&‪ ] ( tbrâ•ßDù's? #sŒ$yJsù ( öNä3ÅÊö‘r‬ﺍﻷﻋﺮﺍﻑ ‪[ ١١٠ – ١٠٩ :‬‬

‫) ‪$t7ydõ‹tƒur $yJÏdÌ•ósÅ¡Î0 Nä3ÅÊö‘r& ô`ÏiB Oä.%y`Ì•øƒä† br& Èb#y‰ƒÌ•ãƒ Èbºt•Ås»|¡s9 Èbºx‹»yd ÷bÎ) (#þqä9$s%‬‬

‫‪ ] ( 4’n?÷WßJø9$# ãNä3ÏGs)ƒÌ•sÜÎ/‬ﻃﻪ ‪[ ٦٣ :‬‬

‫‪ ..‬ﻭﻛﻞﱡ ﻫﺬﻩ ﺍﻟﺸﻤﻮﻟﻴ‪‬ﺎﺕ ﻫﻲ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﺗﻘﺪﱘ ﺍﻟﻔﻜﺮﺓ ﺍﻷﻳﺪﻳﻮﻟﻮﺟﻴ‪‬ﺔ ﺍﻟﱵ ﺗ‪‬ﺒﲎ ﻋﻠﻴﻬﺎ‬
‫ﻫﺬﻩ ﺍﻟﺸﻤﻮﻟﻴ‪‬ﺎﺕ ﻋﻠﻰ ﺃﻧ‪‬ﻬﺎ ﻓﻜﺮﺓ ﻣﻘﺪ‪‬ﺳﺔ ‪ ،‬ﻣﻦ ﳜﺎﻟﻔﻬﺎ ﻫﻮ ﻛﺎﻓﺮ ﻭﺯﻧﺪﻳﻖ ﻭﺧﺎﺋﻦ ﻭﻋﻤﻴﻞ‬
‫ﻭﻋﺪﻭ ‪ ..‬ﻭﻛﻞﱡ ﺫﻟﻚ ﻫﻮ ﺇﺳﻘﺎﻁ ﰲ ﻛﻞﱢ ﺯﻣﺎﻥ‪ ‬ﻭﻣﻜﺎﻥ ﻟﻠﻨﻬﺞ ﺍﻟﻔﺮﻋﻮﱐ ‪..‬‬
‫) ‪ ]( ”ÎŽö•xî >m»s9Î) ô`ÏiB Nà6s9 àMôJÎ=tã $tB _|yJø9$# $yg•ƒr'¯»tƒ ãböqtãö•Ïù tA$s%ur‬ﺍﻟﻘﺼﺺ ‪[ ٣٨ :‬‬

‫) ‪ ] ( 4’n?ôãF{$# ãNä3š/u‘ O$tRr& tA$s)sù ÇËÌÈ 3“yŠ$oYsù uŽ|³yssù‬ﺍﻟﻨﺎﺯﻋﺎﺕ ‪[ ٢٤ – ٢٣ :‬‬

‫ﻓﺎﻟﺰﻋﻢ ﺑﺄﻥﱠ ﺍﻟﻔﻜﺮ ﺍﻟﺸﻤﻮﱄ )) ﺳﻮﺍﺀ ﺍﶈﺴﻮﺏ ﻋﻠﻰ ﺍﻟﺪ‪‬ﻳﻦ ﻭﺍﻟﺪ‪‬ﻳﻦ ﻣﻨﻪ ﺑﺮﺍﺀ ‪ ،‬ﺃﻡ‬
‫ﺍﻟﻔﻜﺮ ﺍﻟﺸﻤﻮﱄ ﺍﻟﺴﻴﺎﺳﻲ (( ﻫﻮ ﻓﻜﺮ‪ ‬ﻣﻘﺪ‪‬ﺱ ﻻ ﻳﺄﺗﻴﻪ ﺍﻟﺒﺎﻃﻞ ﻣﻦ ﺑﲔ ﻳﺪﻳﻪ ﻭﻻ ﻣﻦ ﺧﻠﻔﻪ ‪،‬‬
‫ﻭﻓﺮﺽ ﺫﻟﻚ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﺑﺎﺳﻢ ﺍﻟﺪ‪‬ﻳﻦ ﺃﻭ ﺍﻟﻮﻃﻦ ﺃﻭ ﺍﻟﻘﻮﻣﻴ‪‬ﺔ ﺃﻭ ﺃﻱ‪ ‬ﺃﻳﺪﻳﻮﻟﻮﺟﻴ‪‬ﺔ ﺃﹸﺧﺮﻯ ‪ ،‬ﻫﻮ‬
‫) ‪>m»s9Î) ô`ÏiB Nà6s9 àMôJÎ=tã $tB‬‬ ‫ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﺇﺳﻘﺎﻁﹲ ﻧﺴﱯ‪ ‬ﰲ ﻛﻞﱢ ﺯﻣﺎﻥ‪ ‬ﻭﻣﻜﺎﻥ ﻟﻘﻮﻝ ﻓﺮﻋﻮﻥ ‪:‬‬
‫‪ ( ”ÎŽö•xî‬ﻭﻟﻘﻮﻟﻪ ) &‪.. ( 4’n?ôãF{$# ãNä3š/u‘ O$tRr‬‬
 ‫‪٣٢ ‬‬ ‫‪‬‬
‫‪ ..‬ﻭﰲ ﻛﻞﱟ ﻣﻦ ﻫﺬﻩ ﺍﻟﺸﻤﻮﻟﻴ‪‬ﺎﺕ ) ﺩﻳﻨﻴ‪‬ﺔ ﻛﺎﻧﺖ ﺃﻡ ﺳﻴﺎﺳﻴ‪‬ﺔ ( ﻫﻨﺎﻙ ﻣﻸ ﻣﻦ ﺍﳌﻄﺒ‪‬ﻠﲔ‬
‫ﻭﺍﳌﺰﻣ‪‬ﺮﻳﻦ ‪ ،‬ﻭﻇﻴﻔﺘﻬﻢ ﺗﱪﻳﺮ ﺍﻻﺳﺘﺒﺪﺍﺩ ﺍﻟﺬﻱ ﳝﺎﺭ‪‬ﺱ ﰲ ﻫﺬﻩ ﺍﻟﺸﻤﻮﻟﻴ‪‬ﺎﺕ ‪ ،‬ﻭﺇﻋﻄﺎﺀ‬
‫ﺍﻟﺘﺴﻬﻴﻼﺕ ﻟﻘﻤﻊ ﺍﳌﺨﺎﻟﻔﲔ ‪..‬‬
‫‪x8u‘x‹tƒur ÇÚö‘F{$# ’Îû (#r߉šøÿã‹Ï9 ¼çmtBöqs%ur 4Óy›qãB â‘x‹s?r& tböqtãö•Ïù ÏQöqs% `ÏB _|pRùQ$# tA$s%ur‬‬ ‫)‬
‫‪] ( šcrã•Îg»s% óOßgs%öqsù $¯RÎ)ur öNèduä!$|¡ÏR ¾ÄÓ÷ÕtGó¡nSur öNèduä!$uZö/r& ã@ÏnGs)ãZy™ tA$s% 4 š•tFygÏ9#uäur‬‬
‫ﺍﻷﻋﺮﺍﻑ ‪[ ١٢٧ :‬‬
‫‪ ..‬ﻭﰲ ﻛﻞﱢ ﻫﺬﻩ ﺍﻟﺸﻤﻮﻟﻴ‪‬ﺎﺕ ﻻ ﳚﻮﺯ ﻷﺣﺪ ﺃﻥ ﻳﻌﺘﻘﺪ ﻣﺎ ﻫﻮ ﺧﺎﺭﺝ ﺇﻃﺎﺭﻫﺎ ‪ ،‬ﻭﻣﻦ‬
‫ﻳﻔﻌﻞ ﺫﻟﻚ ﻓﺎﻟﻌﺎﻗﺒﺔ ﺃﻟﻴﻤﺔ ‪ ..‬ﻭﻛﻞﱡ ﺫﻟﻚ ﺇﺳﻘﺎﻁ ﻟﻠﻨﻬﺞ ﺍﻟﻔﺮﻋﻮﱐ ‪ ،‬ﺳﻮﺍﺀ ﻟﻠﺸﻤﻮﻟﻴ‪‬ﺎﺕ‬
‫ﺍﳌﺘﺴﻠﹼﻘﺔ ﻋﻠﻰ ﺍﻷﺩﻳﺎﻥ ﺍﳌﺘﺎﺟﺮﺓ ‪‬ﺎ ﻋﱪ ﺍﳌﺬﺍﻫﺐ ﻭﺍﻟﻄﻮﺍﺋﻒ ‪ ،‬ﺃﻡ ﺍﻟﺸﻤﻮﻟﻴ‪‬ﺎﺕ ﺍﳌﺘﺴﻠﹼﻘﺔ ﻋﻠﻰ‬
‫ﺍﻷﻭﻃﺎﻥ ﻋﱪ ﺍﳌﺘﺎﺟﺮﺓ ﺍﻟﺴﻴﺎﺳﻴ‪‬ﺔ ‪..‬‬
‫‪t•ósÅb¡9$# ãNä3yJ¯=tæ “Ï%©!$# ãNä.玕Î6s3s9 ¼çm¯RÎ) ( öNä3s9 tbsŒ#uä ÷br& Ÿ@ö6s% ¼çms9 óOçGYtB#uä tA$s%‬‬ ‫)‬
‫‪] ( šúüÏèuHødr& öNä3¨Yt7Ïk=|¹_{ur 7#»n=Åz ô`ÏiB /ä3n=ã_ö‘r&ur ôMä3tƒÏ‰÷ƒr& £`yèÏeÜs%_{ 4 tbqçHs>÷ès? t$öq|¡n=sù‬‬
‫ﺍﻟﺸﻌﺮﺍﺀ ‪[ ٤٩ :‬‬
‫‪ ..‬ﺍﻟﻘﻀﻴ‪‬ﺔ ﰲ ﺍﻷﻧﻈﻤﺔ ﺍﻟﺸﻤﻮﻟﻴ‪‬ﺔ ﻫﻲ – ﰲ ﺍﻟﺪﺭﺟﺔ ﺍﻷﻭﱃ – ﻗﻀﻴ‪‬ﺔ ﺍﺗ‪‬ﺒﺎﻉ ﺃﻋﻤﻰ ﻟﺮﺃﺱ‬
‫ﺍﳍﺮﻡ ﺍﻟﻔﺮﻋﻮﱐ ‪ ،‬ﺑﻐﺾ ﺍﻟﻨﻈﺮ ﺣﱴ ﻋﻦ ﺍﻷﻓﻜﺎﺭ ﺍﻟﱪ‪‬ﺍﻗﺔ ﺍﻟﱵ ﺗﻠﻮﺫ ﺧﻠﻔﻬﺎ ﻫﺬﻩ ﺍﻷﻧﻈﻤﺔ‬
‫ﻟﺘﻐﻄﻴﺔ ﻇﺎﻫﺮ ﴰﻮﻟﻴ‪‬ﺘﻬﺎ ‪ ..‬ﻟﺬﻟﻚ ﻧﺮﻯ ﻛﻴﻒ ﺃﻥﱠ ﻗﻀﻴ‪‬ﺔ ﻓﺮﻋﻮﻥ ﺍﻷﻭﱃ ﻟﻴﺴﺖ ﺑﺄﻥﱠ ﺳﺤﺮﺗﻪ‬
‫ﺁﻣﻨﻮﺍ ﳌﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ) ‪ ، ( ¼çms9 óOçGYtB#uä tA$s%‬ﺍﻟﻘﻀﻴ‪‬ﺔ ﺍﻷﻭﱃ ﻋﻨﺪﻩ ﺃﻥﱠ ﺫﻟﻚ ﰎﱠ ﺩﻭﻥ‬
‫ﺇﺫﻥ‪ ‬ﻣﻨﻪ ) ‪.. ( ( öNä3s9 tbsŒ#uä ÷br& Ÿ@ö6s%‬‬
‫‪ ..‬ﻭﰲ ﺍﻷﻧﻈﻤﺔ ﺍﻟﺸﻤﻮﻟﻴ‪‬ﺔ ﺗﺘﻢ‪ ‬ﺍﻟﺮﺅﻳﺔ ﻟﻸﻣﻮﺭ ﻭﺍﻷﺷﻴﺎﺀ ﻣﻦ ﺍﳌﻨﻈﺎﺭ ﺍﻟﺸﻤﻮﱄ ﺫﺍﺗﻪ ﺍﻟﺬﻱ‬
‫ﺗﻐﺮﻕ ﻓﻴﻪ ‪ ،‬ﻓﺎﻟﺘ‪‬ﻬﻢ ﺟﺎﻫﺰﺓ ﻟ‪‬ﻴ‪‬ﺮ‪‬ﻣ‪‬ﻰ ‪‬ﺎ ﺍﻵﺧﺮﻭﻥ ‪ ،‬ﻭﺃﻭ‪‬ﻝ ﺍﳌﺘ‪‬ﻬﻤﲔ ﻣﻦ ﺍﻵﺧﺮﻳﻦ ﻫﻮ ﺭﺃﺱ‬
‫ﺃﻭﻟﺌﻚ ﺍﳌﺘ‪‬ﻬﻤﲔ ‪ ،‬ﻭﺫﻟﻚ ﻧﺘﻴﺠﺔ ﺍﳌﻨﻈﺎﺭ ﺍﻟﻔﺮﻋﻮﱐ ﺑﺄﻥﱠ ﺭﺃﺱ ﺍﳍﺮﻡ ﻫﻮ ﻛﻞﱡ ﺷﻲﺀ ﰲ ﺃﻱ‪‬‬
 ‫‪٣٣ ‬‬ ‫‪‬‬
‫ﻣﻨﻈﻮﻣﺔ ‪ ..‬ﻭﻫﺬﺍ ﻳﺘﺠﻠﹼﻰ ﰲ ﺍﺗ‪‬ﻬﺎﻡ ﻛﺒﲑ ﺍﻟﺴﺤﺮﺓ ﺑﺄﻧ‪‬ﻪ ﻳﻘﻒ ﺧﻠﻒ ﺇﳝﺎﻥ ﺍﻟﺴﺤﺮﺓ ﳌﻮﺳﻰ‬
‫ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ) )‪.. ( t•ósÅb¡9$# ãNä3yJ¯=tæ “Ï%©!$# ãNä.玕Î6s3s9 ¼çm¯RÎ‬‬
‫‪ ..‬ﻭﰲ ﻫﺬﻩ ﺍﻟﺸﻤﻮﻟﻴ‪‬ﺎﺕ ﺗﺘﺠﻠﻰ ﺍﳌﻬﺰﻟﺔ ﺑﺎﺗ‪‬ﻬﺎﻡ ﺍﳌﺼﻠﺢ ﺍﻟﺪﺍﻋﻲ ﻟﻠﺤﻖ ﻭﺍﻟﻌﺪﺍﻟﺔ ﺍﻟﱵ‬
‫ﻳﺄﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ‪‬ﺎ ‪ ،‬ﺑﺄﻧ‪‬ﻪ ﻳﻔﺘﺮﻯ ﺍﻟﻜﺬﺏ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﺑﺄﻧ‪‬ﻪ ﻳﺪﻋﻮ ﺿﺪ ﻣﺼﻠﺤﺔ ﺍﻟﻮﻃﻦ‬
‫ﻭﺍﻟﻨﺎﺱ ‪ ،‬ﻭﰲ ﺫﻟﻚ ﺇﺳﻘﺎﻁﹲ ﻟﺒﻌﺾ ﺍﻟﻜﺎﻓﺮﻳﻦ ﺑﺮﺳﻮﻝﹴ ﻣﻦ ﺍﻟﺮﺳﻞ ﺍﻟﺴﺎﺑﻘﲔ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ‪..‬‬
‫) )‪ ] ( šúüÏZÏB÷sßJÎ/ ¼çms9 ß`øtwU $tBur $\/É‹Ÿ2 «!$# ’n?tã 3“uŽtIøù$# î@ã_u‘ žwÎ) uqèd ÷bÎ‬ﺍﳌﺆﻣﻨﻮﻥ‬
‫‪[ ٣٨ :‬‬
‫‪ ..‬ﻭﰲ ﻫﺬﻩ ﺍﻟﺸﻤﻮﻟﻴ‪‬ﺎﺕ ﻳﺘﺠﻠﹼﻰ ‪‬ﺞ ﺍﻹﻗﺼﺎﺀ ﻭﻓﺮﺽ ﺍﳌﻨﻈﻮﻣﺔ ﺍﻟﻔﻜﺮﻳ‪‬ﺔ ﳍﺎ ﻋﻠﻰ‬
‫ﺍﻵﺧﺮﻳﻦ ‪ ،‬ﻭﺫﻟﻚ ﻛﺈﺳﻘﺎﻁ ﻧﺴﱯ‪ ‬ﰲ ﻛﻞﱢ ﺯﻣﺎﻥ‪ ‬ﻭﻣﻜﺎﻥ ﻟﻨﻬﺞ ﺍﻟﺸﻤﻮﻟﻴ‪‬ﺔ ﺍﻟﻔﺮﻋﻮﻧﻴ‪‬ﺔ ‪..‬‬
‫) ‪ ]( šúüÏRqàfó¡yJø9$# z`ÏB y7¨Zn=yèô_V{ “ÎŽö•xî $·g»s9Î) |Nõ‹sƒªB$# ÈûÍ.s! tA$s%‬ﺍﻟﺸﻌﺮﺍﺀ ‪[ ٢٩ :‬‬
‫‪ ..‬ﻛﻞﱡ ﺍﻟﺸﻤﻮﻟﻴ‪‬ﺎﺕ ‪ ،‬ﳏﺴﻮﺑﺔ ﻋﻠﻰ ﺍﻟﺪ‪‬ﻳﻦ ﻛﺎﻧﺖ ﺃﻡ ﺳﻴﺎﺳﻴ‪‬ﺔ ‪ ،‬ﻫﻲ ﺇﺳﻘﺎﻃﺎﺕ ﻧﺴﺒﻴ‪‬ﺔ‬
‫ﳌﺎ ﻳﺼﻮ‪‬ﺭﻩ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻟﻨﺎ ﻟﻘﺼ‪‬ﺔ ﻓﺮﻋﻮﻥ ﻭﻗﻮﻣﻪ ‪ ..‬ﻭﻟﻮ ﺗﺘﺒ‪‬ﻌﻨﺎ ﻗﺼ‪‬ﺔ ﻓﺮﻋﻮﻥ ﺟﺰﺋﻴ‪‬ﺔ‬
‫ﺟﺰﺋﻴ‪‬ﺔ ﻟﺮﺃﻳﻨﺎ ﺃﻧ‪‬ﻪ ﻟﻜﻞﱢ ﺟﺰﺋﻴ‪‬ﺔ ﺇﺳﻘﺎﻃﺎﺕ ﳐﺘﻠﻔﺔ ﰲ ﻛﻞﱢ ﺯﻣﺎﻥ‪ ‬ﻭﻣﻜﺎﻥ ‪ ،‬ﺗﺘﻤﺜﱠﻠﻬﺎ ﺍﻷﻧﻈﻤﺔ‬
‫ﺍﻟﺸﻤﻮﻟﻴ‪‬ﺔ ﺑﻨﺴﺐ ﳐﺘﻠﻔﺔ ﺗﺘﺒﻊ ﺩﺭﺟﺎﺕ ﺗﻌﻠﹼﻘﻬﺎ ﺑﺎﻟﻨﻬﺞ ﺍﻟﻔﺮﻋﻮﱐ ‪..‬‬
‫ﲨﻴﻊ ﺍﻟﺸﻤﻮﻟﻴ‪‬ﺎﺕ ﻧﺮﺍﻫﺎ ﻣﻐﻠﻘﺔ ﻋﻠﻰ ﺫﺍ‪‬ﺎ ‪ ،‬ﻻ ﺗﺮﻯ ﺇﻻﱠ ﻣﺎ ﺗﺮﻳﺪ ‪ ،‬ﻭﻻ ﺗﺴﻤﻊ ﺇﻻﱠ ﻣﺎ‬
‫ﺗﺮﻳﺪ ‪ ،‬ﻭﻻ ﺗﻘﺒﻞ ﻧﺎﺻﺤﺎﹰ ﺇﻻﹼ ﺃﻥ ﻳﻜﻮﻥ ﻣﻄﺒ‪‬ﻼﹰ ﻭﻣﺰﻣ‪‬ﺮﺍﹰ ﳍﺎ ‪ ..‬ﻭﻟﺬﻟﻚ ﺗ‪‬ﺠ‪‬ﺤ‪‬ﺪ ﻓﻴﻬﺎ ﺍﳊﻘﻴﻘﺔ‬
‫ﻟﻴﺘﺤﻮ‪‬ﻝ ﺑﺪﻳﻞ ﺍﳊﻘﻴﻘﺔ ﺇﱃ ﻣﺎﺩ‪‬ﺓ ﻳ‪‬ﻄﻠﹶﺐ ﺍﺳﺘﻴﻘﺎ‪‬ﺎ ﻣﻊ ﺍﻟﺰﻣﻦ ‪..‬‬
‫‪èpt7É)»tã tb%x. y#ø‹x. ö•ÝàR$$sù 4 #vqè=ãæur $VJù=àß öNåkߦàÿRr& !$yg÷FoYs)ø‹oKó™$#ur $pkÍ5 (#r߉ysy_ur‬‬ ‫)‬
‫‪ ] ( tûïωšøÿßJø9$#‬ﺍﻟﻨﻤﻞ ‪[ ١٤ :‬‬
‫‪ ..‬ﻓﻬﻨﺎﻙ ﺃﻣﺮ‪ ‬ﻭﺍﺣﺪ‪ ‬ﻳ‪‬ﺴﻤ‪‬ﺢ ﺑﺎﺗ‪‬ﺒﺎﻋﻪ ‪ ،‬ﻫﻮ ﻣﺎ ﻳ‪‬ﻤﻠﻴﻪ ﺻﻨﻢ ﺍﻟﺸﻤﻮﻟﻴ‪‬ﺔ ‪ ،‬ﻭﻫﻮ – ﺣﺴﺐ‬
‫ﺍﻟﻨﻬﺞ ﺍﻟﻔﺮﻋﻮﱐ – ﺳﺒﻴﻞ ﺍﻟﺮﺷﺎﺩ ‪..‬‬
 ‫‪٣٤ ‬‬ ‫‪‬‬
‫) ‪ ] ( ÏŠ$x©§•9$# Ÿ@‹Î6y™ žwÎ) ö/ä3ƒÏ‰÷dr& !$tBur 3“u‘r& !$tB žwÎ) öNä3ƒÍ‘é& !$tB ãböqtãö•Ïù tA$s%‬ﻏﺎﻓﺮ ‪:‬‬
‫‪[ ٢٩‬‬
‫‪ ..‬ﻟﺬﻟﻚ ﻓﻬﺬﻩ ﺍﻟﺸﻤﻮﻟﻴ‪‬ﺎﺕ ﻋﻤﻴﺎﺀ ﺣﱴ ﻋﻦ ﺇﺩﺭﺍﻙ ﺣﻘﻴﻘﺘﻬﺎ ‪ ،‬ﻭﻋﻦ ﺇﺩﺭﺍﻙ ‪‬ﺎﻳﺔ‬
‫ﺍﻟﺴﺒﻴﻞ ﺍﻟﺬﻱ ﺗﺴﻠﻜﻪ ‪ ..‬ﻫﻲ ﻣﻨﻐﻠﻘﺔ ﻋﻠﻰ ﺫﺍ‪‬ﺎ ﻭﺃﺣﺎﺩﻳ‪‬ﺔ ﺍﻻﺗ‪‬ﺠﺎﻩ ﻭﻻ ﺗﺮﻯ ﻭﻻ ﺗﺴﻤﻊ ﺇ ﱠﻻ‬
‫‪‬ﺬﺍ ﺍﻻﺗ‪‬ﺠﺎﻩ ‪ ،‬ﻭﺣﺎﻣﻠﻬﺎ ﺍﻟﻔﻜﺮﻱ ﻭﺍﻟﺜﻘﺎﰲ ﻫﻮ ﺳﺤﺮ ﺃﻋﲔ ﺍﻟﻨﺎﺱ ﻭﺇﺑﻌﺎﺩﻫﻢ ﻋﻦ ﺭﺅﻳﺔ ﺃﻱ‬
‫ﺣﻘﻴﻘﺔ ﺗ‪‬ﺒﻌﺪﻫﻢ ﻋﻦ ﺍﻟﻨﻬﺞ ﺍﻟﻔﺮﻋﻮﱐ ‪ ...‬ﻣﻦ ﻫﻨﺎ ﻧﺮﻯ ﻛﻴﻒ ﺃﻥﱠ ﺳﺤﺮﺓ ﻓﺮﻋﻮﻥ ) ﻗﺒﻞ ﺃﻥ‬
‫ﻳﺆﻣﻨﻮﺍ ( ﻛﺎﻧﻮﺍ ﺍﻟﻨﻤﻮﺫﺝ ﺍﻟﺬﻱ ﻟﻪ ﺇﺳﻘﺎﻃﺎﺗﻪ ﰲ ﻛﻞﱢ ﺯﻣﺎﻥ ﻭﻣﻜﺎﻥ ‪ ،‬ﺣﻴﺚ ﻳﺘﻤﺜﹼﻞ ﺫﻟﻚ‬
‫ﺍﳌﻄﺒ‪‬ﻠﻮﻥ ﻭﺍﳌﺰﻣ‪‬ﺮﻭﻥ ﺍﻟﺬﻳﻦ ﻳﺬﺭ‪‬ﻭﻥ ﺍﻟﺮﻣﺎﺩ ﰲ ﺃﻋﲔ ﺍﻟﻨﺎﺱ ﺩﻓﺎﻋﺎﹰ ﻋﻦ ﺍﻟﺸﻤﻮﻟﻴ‪‬ﺎﺕ ﺍﻟﺪ‪‬ﻳﻨﻴ‪‬ﺔ‬
‫ﻭﺍﻟﺴﻴﺎﺳﻴ‪‬ﺔ ‪..‬‬
‫ﻭﺣﱴ ﻫﺆﻻﺀ ﺍﻟﺴﺤﺮﺓ ﺍﻟﺬﻳﻦ ﻫﻢ ﺃﺩﺍﺓ ﻟﺬﺭ‪ ‬ﺍﻟﺮﻣﺎﺩ ﰲ ﺍﻷﻋﲔ ﻹﻳﻬﺎﻡ ﺍﻟﻨﺎﺱ ﺑﻀﺮﻭﺭﺓ‬
‫ﺍﻟﻨﻬﺞ ﺍﻟﻔﺮﻋﻮﱐ ﻭﺃﻧ‪‬ﻪ ﺣﻖ ﻻ ﺑﺪ‪ ‬ﻣﻨﻪ ‪ ،‬ﺣﱴ ﻫﺆﻻﺀ ﺍﻟﺴﺤﺮﺓ ﻫﻢ ﺟﺰﺀ ﻣﻦ ﻋﺎﺑﺪﻱ ﺍﻟﺼﻨﻢ‬
‫ﺍﻟﻔﺮﻋﻮﱐ ‪ ،‬ﻓﻼ ﻳ‪‬ﺴﻤﺢ ﳍﻢ ﺣﱴ ﺑﺎﻟﻨﻈﺮ ﺧﺎﺭﺝ ﻫﺬﺍ ﺍﻟﺴﺒﻴﻞ ‪ ..‬ﻭﻟﺬﻟﻚ ‪ ..‬ﻓﺤﱴ ﺳﺤﺮﺓ‬
‫ﻓﺮﻋﻮﻥ ﺍﻟﺬﻳﻦ ﺟﺎﺀ ‪‬ﻢ ﻓﺮﻋﻮﻥ ﺫﺍﺗﻪ ﳌﻮﺍﺟﻬﺔ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ،‬ﺩﻓﻌﻮﺍ ﲦﻨﺎﹰ ﻏﺎﻟﻴﺎﹰ ﻧﺘﻴﺠﺔ‬
‫ﺍﻋﺘﻘﺎﺩﻫﻢ ﺍﳌﺨﺎﻟﻒ ﻟﻔﺮﻋﻮﻥ ‪ ،‬ﻭﺫﻟﻚ ﺑﻌﺪ ﺭﺅﻳﺘﻬﻢ ﻟﻠﺤﻘﻴﻘﺔ ﺣﲔ ﻣﻮﺍﺟﻬﺘﻬﻢ ﻣﻊ ﻣﻮﺳﻰ ﻋﻠﻴﻪ‬
‫ﺍﻟﺴﻼﻡ ‪..‬‬
‫) ‪tbrã•»ydur 4Óy›qãB Éb>u‘ ÇÊËÊÈ tûüÏHs>»yèø9$# Éb>t•Î/ $¨ZtB#uä (#þqä9$s% ÇÊËÉÈ tûïωÉf»y™ äot•ys¡¡9$# yu’Å+ø9é&ur‬‬

‫‪ÏpuZƒÏ‰yJø9$# ’Îû çnqßJè?ö•s3¨B Ö•õ3yJs9 #x‹»yd ¨bÎ) ( ö/ä3s9 tbsŒ#uä ÷br& Ÿ@ö6s% ¾ÏmÎ/ LäêYtB#uä ãböqtãö•Ïù tA$s% ÇÊËËÈ‬‬

‫‪§NèO 7#»n=Åz ô`ÏiB Nä3n=ã_ö‘r&ur öNä3tƒÏ‰÷ƒr& £`yèÏeÜs%_{ ÇÊËÌÈ tbqçHs>÷ès? t$öq|¡sù ( $ygn=÷dr& !$pk÷]ÏB (#qã_Ì•÷‚çGÏ9‬‬

‫{_‪ ] ( šúüÏèuKô_r& öNä3¨Zt7Ïk=|¹‬ﺍﻷﻋﺮﺍﻑ ‪[ ١٢٤ – ١٢٠ :‬‬

‫ﻭﻟﺬﻟﻚ ﻓﺎﻟﻨﻬﺞ ﺍﻷﻋﻤﻰ ﺍﻟﺬﻱ ﻳﺘ‪‬ﺼﻒ ﺑﻪ ‪‬ﺞ ﻓﺮﻋﻮﻥ ﻭﻳﻐﺮﻕ ﻓﻴﻪ ﻫﻮ ﻭﺃﺗﺒﺎﻋﻪ ‪ ،‬ﳛﻮﻝ‬
‫ﺑﲔ ﺭﺃﺱ ﺍﳍﺮﻡ ﺍﻟﻔﺮﻋﻮﱐ ﻭﺃﺗﺒﺎﻋﻪ ﻭﺑﲔ ﺭﺅﻳﺔ ﺍﳊﻘﻴﻘﺔ ﻣﻬﻤﺎ ﻛﺎﻧﺖ ﻭﺍﺿﺤﺔ ﻭﺟﻠﻴ‪‬ﺔ ‪ ،‬ﻭﻫﺬﺍ‬
 ‫‪٣٥ ‬‬ ‫‪‬‬
‫ﻳﺘﺠﻠﻰ ﰲ ﺩﺧﻮﻝ ﻓﺮﻋﻮﻥ ﻭﺟﻴﺸﻪ ﺍﻟﺒﺤﺮ ﻛﻤﻘﺪ‪‬ﻣﺔ ﻟﻐﺮﻗﻬﻢ ﻓﻴﻪ ‪ ،‬ﻭﻫﻢ ﻳﺘﺘﺒ‪‬ﻌﻮﻥ ﻣﻮﺳﻰ ﻋﻠﻴﻪ‬
‫ﺍﻟﺴﻼﻡ ﻭﻣﻦ ﻭﻣﻌﻪ ‪..‬‬
‫) ‪žw $T¡t6tƒ Ì•óst7ø9$# ’Îû $Z)ƒÌ•sÛ öNçlm; ó>ÎŽôÑ$$sù “ÏŠ$t7ÏèÎ/ ÎŽó r& ÷br& #Óy›qãB 4’n<Î) !$uZø‹ym÷rr& ô‰s)s9ur‬‬

‫‪] ( öNåkuŽÏ±xî $tB ËoLtìø9$# z`ÏiB NåkuŽÏ±tósù ¾ÍnÏŠqãYèg¿2 ãböqtãö•Ïù öNåkyét7ø?r'sù ÇÐÐÈ 4Óy´øƒrB Ÿwur %Z.u‘yŠ ß#»sƒrB‬‬
‫ﻃﻪ ‪[ ٧٨ – ٧٧ :‬‬
‫‪ ..‬ﻭﻟﻮ ﻧﻈﺮﻧﺎ ﰲ ﻛﻞﱢ ﺍﻟﺸﻤﻮﻟﻴ‪‬ﺎﺕ ﰲ ﺃﻱ‪ ‬ﺯﻣﺎﻥ‪ ‬ﻭﻣﻜﺎﻥ ‪ ،‬ﻟﺮﺃﻳﻨﺎﻫﺎ ﻏﺎﺭﻗﺔ ﰲ ﺍﻟﻮﻫﻢ‬
‫ﻭﺍﻟﻜﺬﺏ ﺍﻟﺬﻱ ﺗﺴﺤﺮ ﺑﻪ ﺃﻋﲔ ﺍﻟﻨﺎﺱ ‪ ،‬ﻭﻟﺬﻟﻚ ﻫﺬﻩ ﺍﻟﺸﻤﻮﻟﻴ‪‬ﺎﺕ ﻻ ﺗﺮﻯ ﺣﻘﻴﻘﺔ ﻧﻔﺴﻬﺎ‬
‫ﻭﻫﻲ ﺫﺍﻫﺒﺔ ﻟﻠﺴﻘﻮﻁ ﻭﺍﳍﻼﻙ ‪ ،‬ﻓﺎﻟﻜﺬﺏ ﺍﻟﺬﻱ ﺗﺴﺤﺮ ﺑﻪ ﺃﻋﲔ ﺍﻟﻨﺎﺱ ﺗﺴﻘﻂ ﻫﻲ ﻓﻴﻪ ‪ ،‬ﻓﻼ‬
‫ﺗﺮﻯ ﺳﻘﻮﻃﻬﺎ ﻭﻫﻼﻛﻬﺎ ‪ ،‬ﻭﻟﺬﻟﻚ ﻧﺮﻯ ﻛﻴﻒ ﺃﻥﱠ ﻛﻞﱠ ﺍﻷﻧﻈﻤﺔ ﺍﻟﺸﻤﻮﻟﻴ‪‬ﺔ ) ﺩﻳﻨﻴ‪‬ﺔ ﻛﺎﻧﺖ ﺃﻡ‬
‫ﺳﻴﺎﺳﻴ‪‬ﺔ ( ﺗ‪‬ﻜﺴﺮ ﻛﺴﺮﺍﹰ ‪ ،‬ﻭﻳﺒﻘﻰ ﺻﻨﻤﻬﺎ ﻭﺃﺗﺒﺎﻋﻪ ﻏﺎﺭﻗﲔ ﺑﻮﳘﻬﻢ ﺣﱴ ﺍﻟﻠﺤﻈﺔ ﺍﻷﺧﲑﺓ ‪،‬‬
‫ﻓﺘﻨﻬﺎﺭ ﻫﺬﻩ ﺍﳌﻨﻈﻮﻣﺎﺕ ﻓﺠﺄﺓ ‪ .......‬ﻓﻔﺮﻋﻮﻥ ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﺮﻣﺰ ﻭﺍﻟﻨﻤﻮﺫﺝ ﺍﻟﺼﻨﻤﻲ ﳍﺬﻩ‬
‫ﺍﻟﺸﻤﻮﻟﻴ‪‬ﺎﺕ ‪ ،‬ﺑﻘﻲ ﻋﻠﻰ ﻣﺎ ﻫﻮ ﻋﻠﻴﻪ ﺣﱴ ﺍﻟﻠﺤﻈﺔ ﺍﻷﺧﲑﺓ ﺍﻟﱵ ﻻ ﺗﻨﻔﻊ ﻣﻌﻬﺎ ﺗﻮﺑﺔ ‪..‬‬
‫* ‪#Ó¨Lym ( #·rô‰tãur $\‹øót/ ¼çnߊqãYã_ur ãböqtãö•Ïù óOßgyèt7ø?r'sù t•óst7ø9$# Ÿ@ƒÏäÂuŽó Î) ûÓÍ_t7Î/ $tRø—uq»y_ur‬‬ ‫)‬
‫)‪O$tRr&ur Ÿ@ƒÏäÂuŽó Î) (#þqãZt/ ¾ÏmÎ/ ôMuZtB#uä ü“Ï%©!$# žwÎ) tm»s9Î) Iw ¼çm¯Rr& àMZtB#uä tA$s% ä-t•tóø9$# çmŸ2u‘÷Šr& !#sŒÎ‬‬

‫‪ ] ( tûïωšøÿßJø9$# z`ÏB |MZä.ur ã@ö6s% |MøŠ|Átã ô‰s%ur z`»t«ø9!#uä ÇÒÉÈ tûüÏJÎ=ó¡ßJø9$# z`ÏB‬ﻳﻮﻧﺲ ‪– ٩٠ :‬‬
‫‪[ ٩١‬‬
‫ﻣﻦ ﻫﻨﺎ ﻧﺮﻯ ﻛﻴﻒ ﺃﻥﱠ ﺍﻟﺸﻤﻮﻟﻴ‪‬ﺎﺕ ﺍﻟﺪ‪‬ﻳﻨﻴ‪‬ﺔ ﻭﺍﻟﺴﻴﺎﺳﻴ‪‬ﺔ ﺗﺒﻘﻰ ﺃﺻﻨﺎﻣﻬﺎ ﻭﻳﺒﻘﻰ ﻣﺘ‪‬ﺒﻌﻮﻫﺎ‬
‫ﰲ ﻏﻴ‪‬ﻬﻢ ﺣﱴ ﳊﻈﺔ ﺍﻻ‪‬ﻴﺎﺭ ‪ ،‬ﺣﻴﺚ ﺗﻨﻜﺴﺮ ﻫﺬﻩ ﺍﻟﺸﻤﻮﻟﻴ‪‬ﺎﺕ ‪ ...‬ﻭﻟﻮ ﻧﻈﺮﻧﺎ ﰲ ﺍﻟﻮﺍﻗﻊ ﻭﰲ‬
‫ﺳﻘﻮﻁ ﺍﻟﺸﻤﻮﻟﻴ‪‬ﺎﺕ ﺍﻟﱵ ﺷﻬﺪﻧﺎﻫﺎ ‪ ،‬ﻟﺮﺃﻳﻨﺎ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺑﺄﻡ‪ ‬ﺃﻋﻴﻨﻨﺎ ‪..‬‬
‫‪ ..‬ﻫﺬﻩ ﻣﻦ ﺃﻫﻢ ﺻﻔﺎﺕ ﺍﻷﻧﻈﻤﺔ ﺍﻟﺸﻤﻮﻟﻴ‪‬ﺔ ) ﺩﻳﻨﻴ‪‬ﺔ ﻛﺎﻧﺖ ﺃﻡ ﺳﻴﺎﺳﻴ‪‬ﺔ ( ﺧﻼﻝ ﺍﻟﺘﺎﺭﻳﺦ‬
‫‪ ،‬ﻻ ﻗﺒﻮﻝ ﻟﻶﺧﺮ ‪ ،‬ﺍﻻﺳﺘﻤﺮﺍﺭ ﰲ ﺫﺭ‪ ‬ﺍﻟﺮﻣﺎﺩ ﰲ ﺍﻷﻋﲔ ﺍﻋﺘﻤﺎﺩﺍﹰ ﻋﻠﻰ ﺍﻟﺴﺤﺮﺓ ﺍﳌﻄﺒ‪‬ﻠﲔ‬
‫‪٣٦ ‬‬ ‫‪‬‬
‫ﻭﺍﳌﺰﻣ‪‬ﺮﻳﻦ ﻟﺘﺴﻮﻳﻖ ﺍﻟﻨﻬﺞ ﺍﻟﻔﺮﻋﻮﱐ ‪ ،‬ﺍﻻﺳﺘﻤﺮﺍﺭ ﰲ ﺍﺗ‪‬ﻬﺎﻡ ﺍﳌﺨﺎﻟﻒ ﺑﺄﺑﺸﻊ ﺍﻟﺘﻬﻢ ‪ ..‬ﻟﺬﻟﻚ‬
‫‪ ..‬ﻓﺎﳋﻼﻑ ﺍﳌﺴﺘﻤﺮ ﺍﻟﺬﻱ ﻧﺮﺍﻩ ﺑﲔ ﺍﻟﺸﻤﻮﻟﻴ‪‬ﺔ ﺍﳌﺘﺎﺟﺮﺓ ﺑﺎﻟﺪ‪‬ﻳﻦ ﻭﺑﲔ ﺍﻟﺸﻤﻮﻟﻴ‪‬ﺔ ﺍﻟﺴﻴﺎﺳﻴ‪‬ﺔ‬
‫ﺍﳌﺘﺎﺟﺮﺓ ﺑﺎﻷﻭﻃﺎﻥ ‪ ،‬ﻳﺘﻼﺷﻰ ﺣﻴﻨﻤﺎ ﺗ‪‬ﻮﺿﻊ ﺃﻱ‪ ‬ﻣﻦ ﻫﺎﺗﲔ ﺍﻟﺸﻤﻮﻟﻴﺘﲔ ﺃﻣﺎﻡ ﺍﻟﻨﻈﺎﻡ ﺍﳌﺪﱐ‬
‫ﺍﳊﺮ‪ ‬ﺍﻟﺬﻱ ﺗ‪‬ﺼﺎﻥ ﻓﻴﻪ ﻛﻞﱡ ﺍﳊﺮﻳ‪‬ﺎﺕ ‪ ،‬ﻓﻜﻞﱞ ﻣﻨﻬﻤﺎ ﲢﺎﺭﺏ ﺍﻟﺪﻭﻟﺔ ﺍﳊﺮ‪‬ﺓ ﻣﺘ‪‬ﻬﻤﺔﹰ ﺇﻳ‪‬ﺎﻫﺎ ﺑﺄﺑﺸﻊ‬
‫ﺍﻟﺘﻬﻢ ‪ .....‬ﺍﻟﺸﻤﻮﻟﻴ‪‬ﺔ ﺍﳌﺘﺎﺟﺮﺓ ﺑﺎﻟﺪ‪‬ﻳﻦ ﺗﺘ‪‬ﻬﻢ ﺍﻟﻨﻈﺎﻡ ﺍﳌﺪﱐ ﺍﳊﺮ‪ ‬ﺑﺄﻧ‪‬ﻪ ﻧﻈﺎﻡ ﺍﳓﻼﻝ ﺳﺘﺴﻮﺩ ﻓﻴﻪ‬
‫ﺍﻟﻔﺎﺣﺸﺔ ‪ ،‬ﻭﺑﺄﻧ‪‬ﻪ ﳐﺎﻟﻒ ﻟﺘﻌﺎﻟﻴﻢ ﺍﻟﺪ‪‬ﻳﻦ ‪ ،‬ﻭﺍﻟﺸﻤﻮﻟﻴﺔ ﺍﻟﺴﻴﺎﺳﻴ‪‬ﺔ ﺗﺘ‪‬ﻬﻢ ﺍﻟﻨﻈﺎﻡ ﺍﳌﺪﱐ ﺍﳊﺮ‪ ‬ﺑﺄﻧ‪‬ﻪ‬
‫ﻋﻤﻴﻞ ﻟﻠﺨﺎﺭﺝ ﻭﺿﺪ ﻣﺼﻠﺤﺔ ﺍﻟﻮﻃﻦ ﻭﻗﻴﻤﻪ ﺍﻟﻌﻠﻴﺎ ‪ ..‬ﻭﺳﺒﺐ ﻛﻞﱢ ﻫﺬﺍ ﺍﻟﻌﺪﺍﺀ ﻟﻠﻨﻈﺎﻡ ﺍﳌﺪﱐ‬
‫ﺍﳊﺮ‪ ، ‬ﻫﻮ ﺍﻟﺘﻤﺴﻚ ﺑﺎﻟﺴﻠﻄﺔ ﻭﻋﺪﻡ ﺍﻟﺘﺨﻠﹼﻲ ﻋﻨﻬﺎ ‪..‬‬
‫‪ ..‬ﺍﻟﺪﺍﻋﻮﻥ ﳍﺬﻩ ﺍﻷﻳﺪﻳﻮﻟﻮﺟﻴ‪‬ﺎﺕ ﺍﻟﺸﻤﻮﻟﻴ‪‬ﺔ ) ﻣﻦ ﺍﻟﺸﻤﻮﻟﻴ‪‬ﺎﺕ ﺍﶈﺴﻮﺑﺔ ﻋﻠﻰ ﺍﻟﺪ‪‬ﻳﻦ ﺇﱃ‬
‫ﺍﻟﺸﻤﻮﻟﻴ‪‬ﺎﺕ ﺍﻟﺴﻴﺎﺳﻴ‪‬ﺔ ( ﻟﻮ ﻛﺎﻧﻮﺍ ﺻﺎﺩﻗﲔ ﺣﱴ ﻓﻴﻤﺎ ﻳﺪﻋﻮﻥ ﺇﻟﻴﻪ ﳌﺎ ﺍﺣﺘﻜﺮﻭﺍ ﺍﻟﺴﻠﻄﺔ ﺣﻴﻨﻤﺎ‬
‫ﻭﺻﻠﺖ ﺇﱃ ﺃﻳﺪﻳﻬﻢ ‪ ..‬ﻟﺬﻟﻚ ‪ ..‬ﻻ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﻟﺸﻤﻮﻟﻴ‪‬ﺎﺕ ﺻﺎﺩﻗﺔﹰ ﺇﻻﹼ ﺣﻴﻨﻤﺎ ﺗﻌﻤﻞ ﻋﻠﻰ‬
‫ﺗﺪﺍﻭﻝ ﺍﻟﺴﻠﻄﺔ ﺑﲔ ﺍﻷﻃﻴﺎﻑ ﺍﻟﻔﻜﺮﻳ‪‬ﺔ ﰲ ﺍ‪‬ﺘﻤﻊ ‪ ،‬ﻓﺎﳌﺆﻣﻦ ﺑﻔﻜﺮﺗﻪ ﺇﳝﺎﻧﺎﹰ ﺻﺎﺩﻗﺎﹰ ﻻ ﳜﺎﻑ‬
‫ﻣﻦ ﺍﳍﺰﳝﺔ ﺍﻟﻔﻜﺮﻳ‪‬ﺔ ﺃﻣﺎﻡ ﺃﺣﺪ ‪ ،‬ﻭﻻ ﳜﺎﻑ ﻣﻦ ﻭﺻﻮﻝ ﺃﺣﺪ‪ ‬ﺇﱃ ﺍﻟﺴﻠﻄﺔ ﰲ ﺇﻃﺎﺭ ﳎﺘﻤﻊ‬
‫ﻣﺪﱐﱟ ﺣﺮ‪ ، ‬ﻳﺘﻢ‪ ‬ﻓﻴﻪ ﺍﻟﺘﺪﺍﻭﻝ ﻋﻠﻰ ﺍﻟﺴﻠﻄﺔ ﺑﺸﻜﻞﹴ ﺳﻠﻤﻲ‪ ‬ﻋﱪ ﺻﻨﺎﺩﻳﻖ ﺍﻻﻗﺘﺮﺍﻉ ‪..‬‬
‫‪ ..‬ﺍﻟﺸﻤﻮﻟﻴ‪‬ﺔ ﺍﶈﺴﻮﺑﺔ ﻋﻠﻰ ﺍﻟﺪ‪‬ﻳﻦ ﲢﺎﺭﺏ ﺍﻟﺸﻤﻮﻟﻴ‪‬ﺔ ﺍﻟﺴﻴﺎﺳﻴ‪‬ﺔ ‪ ،‬ﻭﺍﻟﺸﻤﻮﻟﻴﺔ ﺍﻟﺴﻴﺎﺳﻴﺔ‬
‫ﲢﺎﺭﺏ ﺍﻟﺸﻤﻮﻟﻴ‪‬ﺔ ﺍﶈﺴﻮﺑﺔ ﻋﻠﻰ ﺍﻟﺪ‪‬ﻳﻦ ‪ ،‬ﻭﴰﻮﻟﻴ‪‬ﺔ ﳏﺴﻮﺑﺔ ﻋﻠﻰ ﺍﻟﺪ‪‬ﻳﻦ ﺑﻠﻮﻥ ﻣﺬﻫﱯ ﻣﺎ ﺃﻭ‬
‫ﻓﻜﺮﻱ ﻣﺎ ﺗ‪‬ﺤﺎﺭﺏ ﴰﻮﻟﻴ‪‬ﺔ ﳏﺴﻮﺑﺔ ﻋﻠﻰ ﺍﻟﺪ‪‬ﻳﻦ ﺑﻠﻮﻥ ﺁﺧﺮ ‪ ،‬ﻭﴰﻮﻟﻴ‪‬ﺔ ﺳﻴﺎﺳﻴ‪‬ﺔ ﻣﺎ ﺗ‪‬ﺤﺎﺭﺏ‬
‫ﴰﻮﻟﻴ‪‬ﺔ ﺃﺧﺮﻯ ‪ .......‬ﻣﺮﺩ‪ ‬ﻛﻞﱢ ﺫﻟﻚ ﻫﻮ ﺍﻻﺧﺘﻼﻑ ﺣﻮﻝ ﺍﻷﺻﻨﺎﻡ ﺍﻟﱵ ﺗﻄﺒ‪‬ﻞ ﻭﺗﺰﻣ‪‬ﺮ ﳍﺎ‬
‫ﻫﺬﻩ ﺍﻟﺸﻤﻮﻟﻴ‪‬ﺎﺕ ‪..‬‬
‫‪ ..‬ﻭﳏﺎﺭﺑﺔ ﴰﻮﻟﻴ‪‬ﺔ ﻷُﺧﺮﻯ ﻹﺳﻘﺎﻁ ﺻﻨﻤﻬﺎ ‪ ،‬ﻫﻮ ﻣﻦ ﺃﺟﻞ ﺍﻟﺼﻨﻢ ﺍﻟﺬﻱ ﺗﻄﺒ‪‬ﻞ ﻭﺗﺰﻣ‪‬ﺮ‬
‫ﻟﻪ ﺍﻟﺸﻤﻮﻟﻴ‪‬ﺔ ﺍﶈﺎﺭﹺﺑﺔ ‪ ،‬ﻭﻟﻴﺲ ‪‬ﺪﻑ ﳏﺎﺭﺑﺔ ﻣﺒﺪﺃ ﻋﺒﺎﺩﺓ ﺍﻷﺻﻨﺎﻡ ‪ ..‬ﻭﻟﺬﻟﻚ ﻛﻞﱡ ﻫﺬﻩ‬
‫ﺍﻟﺸﻤﻮﻟﻴ‪‬ﺎﺕ ﺗﻘﻒ ﰲ ﳊﻈﺔ ﻣﺎ ﰲ ﺧﻨﺪﻕ ﻭﺍﺣﺪ ﺿﺪ ﺍﻟﺪﻭﻟﺔ ﺍﳌﺪﻧﻴ‪‬ﺔ ﺍﳊﺮ‪‬ﺓ ﺍﻟﱵ ﻻ ﺗﻌﺘﺮﻑ‬
 ‫‪٣٧ ‬‬ ‫‪‬‬
‫ﺑﺄﻱ‪ ‬ﺻﻨﻢ ‪ ،‬ﻭﻻ ﺗﻌﺘﺮﻑ ﺑﺎﻟﺒﻘﺎﺀ ﰲ ﺍﻟﺴﻠﻄﺔ ﻣﺪﻯ ﺍﳊﻴﺎﺓ ‪ ،‬ﻭﻻ ﺗﻌﺘﺮﻑ ﺑﺈﻗﺼﺎﺀ ﺍﻵﺧﺮﻳﻦ‬
‫ﻭﺇﺟﺒﺎﺭﻫﻢ ﻋﻠﻰ ﻣﺎ ﻻ ﻳﻌﺘﻘﺪﻭﻥ ﺑﻪ ‪ ،‬ﻣﺎ ﺩﺍﻣﻮﺍ ﻻ ﻳﺘﻌﺮ‪‬ﺿﻮﻥ ﳌﻘﺪ‪‬ﺳﺎﺕ ﺍﻵﺧﺮﻳﻦ ﻭﺣﺮﻳ‪‬ﺎ‪‬ﻢ ‪..‬‬
‫ﺍﻟﺸﻤﻮﻟﻴ‪‬ﺎﺕ ﺍﻟﺪ‪‬ﻳﻨﻴ‪‬ﺔ ) ﺍﳌﺘﺴﻠﹼﻘﺔ ﺳﻴﺎﺳﻴ‪‬ﺎﹰ ﻋﻠﻰ ﺍﻟﺪ‪‬ﻳﻦ ( ‪ ،‬ﻭﺍﻟﺴﻴﺎﺳﻴ‪‬ﺔ ﲟﺨﺘﻠﻒ ﻣﺸﺎﺭ‪‬ﺎ‬
‫ﻭﺗﻨﻮ‪‬ﻋﺎ‪‬ﺎ ‪ ،‬ﺗﺘﺄﺻ‪‬ﻞ ﻭﺗﺘﻤﻜﹼﻦ ﻣﻊ ﺍﻟﺰﻣﻦ ‪ ،‬ﺑﺴﻮﻕ ﺃﺑﻨﺎﺀ ﺍ‪‬ﺘﻤﻊ ﺇﱃ ﻣ‪‬ﺮﺍﺩﻫﺎ ﻋﱪ ﺍﻻﺳﺘﻤﺮﺍﺭ‬
‫ﻋﻠﻰ ﺭﺃﺱ ﺍﳍﺮﻡ ﺍﻟﺴﻴﺎﺳﻲ ‪ ،‬ﻣﺎﻧﻌﺔﹰ ﺃﻱ‪ ‬ﺗﺪﺍﻭﻝ ﻟﻠﺴﻠﻄﺔ ‪ ..‬ﻓﻤﻨﻊ ﺍﻟﺘﺪﻭﺍﻝ ﻟﻠﺴﻠﻄﺔ ﺑﲔ ﺍﻷﻟﻮﺍﻥ‬
‫ﺍﻟﻔﻜﺮﻳ‪‬ﺔ ﺍﳌﺨﺘﻠﻔﺔ ﺍﻟﱵ ﻳﺘﻜﻮ‪‬ﻥ ﻣﻨﻬﺎ ﺍ‪‬ﺘﻤﻊ ‪ ،‬ﻫﻮ ﺧﺮﻭﺝ‪ ‬ﻋﻠﻰ ﺍﳍﺪﻑ ﺍﻟﺬﻱ ﺧ‪‬ﻠﻖ ﺍﻹﻧﺴﺎﻥ‬
‫ﻣﻦ ﺃﺟﻠﻪ ﺣﺮ‪‬ﺍﹰ ﳐﺘﺎﺭﺍﹰ ﳑﺘﺤﻨﺎﹰ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ‪..‬‬
‫) ‪Ĩ$¨Y9$# tû÷üt/ $ygä9Ír#y‰çR ãP$-ƒF{$# y7ù=Ï?ur‬‬ ‫‪ ..‬ﻭﳌﹼﺎ ﻛﺎﻧﺖ ﺍﻷﻳﺎﻡ ﻳﺪﺍﻭﳍﺎ ﺍﷲ ﺗﻌﺎﱃ ﺑﲔ ﺍﻟﻨﺎﺱ‬
‫( ] ﺁﻝ ﻋﻤﺮﺍﻥ ‪ ، [ ١٤٠ :‬ﻓﺈﻥﱠ ﺍﺣﺘﻜﺎﺭ ﺍﻟﺴﻠﻄﺔ ﻭﻓﻖ ﺍﻟﻨﻤﻮﺫﺝ ﺍﻟﻔﺮﻋﻮﱐ ﻭﺇﺳﻘﺎﻃﺎﺗﻪ ﰲ ﻛﻞﱢ‬
‫ﺯﻣﺎﻥ‪ ‬ﻭﻣﻜﺎﻥ ‪ ،‬ﻫﻮ ﺧﺮﻭﺝ‪ ‬ﻋﻠﻰ ﻣﻨﺎﺥ ﺍﳊﻴﺎﺓ ﺍﻟﻄﺒﻴﻌﻴ‪‬ﺔ ﺍﻟﱵ ﻳﺮﻳﺪﻫﺎ ﺍﷲ ﺗﻌﺎﱃ ﻻﻣﺘﺤﺎﻥ‬
‫ﺍﻹﻧﺴﺎﻥ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ‪ ،‬ﻷ ﱠﻥ ﻫﺬﺍ ﺍﻻﺣﺘﻜﺎﺭ ﻫﻮ ﻓﺮﺽ ﺻﻨﻢ ﻫﺬﻩ ﺍﻟﺸﻤﻮﻟﻴ‪‬ﺎﺕ ﻋﻠﻰ ﺃﺑﻨﺎﺀ‬
‫ﺍ‪‬ﺘﻤﻊ ‪..‬‬
‫‪ ..‬ﻟﺬﻟﻚ ‪ ..‬ﻓﺈﻥﱠ ﳏﺎﺭﺑﺔ ﺍﻷﻧﻈﻤﺔ ﺍﻟﺸﻤﻮﻟﻴ‪‬ﺔ ) ﺳﻮﺍﺀٌ ﺍﶈﺴﻮﺑﺔ ﻋﻠﻰ ﺍﻟﺪ‪‬ﻳﻦ ‪ ،‬ﺃﻡ ﺍﻟﺸﻤﻮﻟﻴ‪‬ﺔ‬
‫ﺍﻟﺴﻴﺎﺳﻴ‪‬ﺔ ( ﳛﺘﺎﺝ ﺇﱃ ﺍﻋﺘﻨﺎﻕ ﻣﺒﺪﺃ ﳏﺎﺭﺑﺔ ﺍﻷﺻﻨﺎﻡ ﻭﺍﻟﻌﻤﻞ ﺑﺬﻟﻚ ‪ ،‬ﺳﻮﺍﺀٌ ﺍﻷﺻﻨﺎﻡ ﺍﳌﺬﻫﺒﻴ‪‬ﺔ‬
‫ﻭﺍﻟﻄﺎﺋﻔﻴ‪‬ﺔ ﺍﻟﱵ ﻳ‪‬ﻄﺒ‪‬ﻞ ﻭﻳﺰﻣ‪‬ﺮ ﳍﺎ ﻋﺎﺑﺪﻭ ﺃﺻﻨﺎﻡ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﺪﺍﻋﻮﻥ ﻟﺪﻭﻟﺔ ﺗﺎﺭﳜﻴ‪‬ﺔ ﲢﺖ ﺷﻌﺎﺭ‬
‫ﺍﻟﺪﻭﻟﺔ ﺍﻟﺪ‪‬ﻳﻨﻴ‪‬ﺔ ‪ ،‬ﺃﻡ ﺍﻷﺻﻨﺎﻡ ﺍﻟﺴﻴﺎﺳﻴ‪‬ﺔ ﺍﻟﱵ ﺗﻄﺒ‪‬ﻞ ﻭﺗﺰﻣ‪‬ﺮ ﳍﺎ ﺍﻷﻧﻈﻤﺔ ﺍﻟﺸﻤﻮﻟﻴ‪‬ﺔ ﺍﳌﺴﺘﺒﺪ‪‬ﺓ ‪..‬‬
‫‪ ..‬ﻭﻟﺬﻟﻚ ‪ ..‬ﻓﻤﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﻟﺬﻱ ﺍﺧﺘﺎﺭﻩ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻣﻮﺍﺟﻬﺔ ﺍﻟﻨﻬﺞ‬
‫ﺍﻟﻔﺮﻋﻮﱐ ﻛﻨﻤﻮﺫﺝ ﳍﺎﺗﲔ ﺍﻟﺸﻤﻮﻟﻴ‪‬ﺘﲔ ) ﺍﻟﺸﻤﻮﻟﻴ‪‬ﺔ ﺍﻟﺪ‪‬ﻳﻨﻴ‪‬ﺔ ﻭﺍﻟﺴﻴﺎﺳﻴ‪‬ﺔ ( ‪ ،‬ﻭﺍﻟﺬﻱ ﺍﺻﻄﻨﻌﻪ‬
‫ﺟﻞﹼ ﻭﻋﻼ ﻟﻨﻔﺴﻪ ) ‪ ] ( ÓŤøÿuZÏ9 y7çG÷èuZsÜô¹$#ur‬ﻃﻪ ‪] ( ûÓÍ_ø‹tã 4’n?tã yìoYóÁçGÏ9ur ) ، [ ٤١ :‬‬
‫ﻃﻪ ‪ .. [ ٣٩ :‬ﻟﻴﺲ ﻣﻦ ﺍﻟﻌﺒﺚ ﺃﻥ ﺗﺘﻜﺮ‪‬ﺭ – ﰲ ﺧﻄﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻟﻪ – ﻋﺒﺎﺭﺓ ﺍﻟﺘﻮﺣﻴﺪ ﷲ‬
 ‫‪٣٨ ‬‬ ‫‪‬‬
‫)‪Ⓝ͖yêø9$# ª!$# $tRr& ÿ¼çm¯RÎ‬‬ ‫ﺗﻌﺎﱃ ‪) ،، ( O$tRr& HwÎ) tm»s9Î) Iw ª!$# $tRr& ûÓÍ_¯RÎ) ) ،، ( y7•/u‘ O$tRr& þ’ÎoTÎ) ) :‬‬
‫‪.. ( šúüÏJn=»yèø9$# •Uu‘ ª!$# $tRr& þ†ÎoTÎ) ) ،، ( ãLìÅ3ptø:$#‬‬
‫‪ÏŠ#uqø9$$Î/ y7¨RÎ) ( y7ø‹n=÷ètR ôìn=÷z$$sù y7•/u‘ O$tRr& þ’ÎoTÎ) ÇÊÊÈ #Óy›qßJ»tƒ y“ÏŠqçR $yg8s?r& !$£Jn=sù‬‬ ‫)‬
‫‪O$tRr& HwÎ) tm»s9Î) Iw ª!$# $tRr& ûÓÍ_¯RÎ) ÇÊÌÈ #Óyrqム$yJÏ9 ôìÏJtGó™$$sù y7è?÷ŽtI÷z$# $tRr&ur ÇÊËÈ “YqèÛ Ä¨£‰s)ßJø9$#‬‬

‫‪ ] ( ü“Ì•ò2Ï%Î! no4qn=¢Á9$# ÉOÏ%r&ur ’ÎTô‰ç6ôã$$sù‬ﻃﻪ ‪[ ١٤ – ١١ :‬‬

‫‪Éb>u‘ «!$# z`»ysö6ß™ur $ygs9öqym ô`tBur Í‘$¨Z9$# ’Îû `tB x8Í‘qç/ .br& y“ÏŠqçR $yduä!%y` $£Jn=sù‬‬ ‫)‬
‫‪ ] ( ãLìÅ3ptø:$# Ⓝ͖yêø9$# ª!$# $tRr& ÿ¼çm¯RÎ) #Óy›qßJ»tƒ ÇÑÈ tûüÏHs>»yèø9$#‬ﺍﻟﻨﻤﻞ ‪[ ٩ – ٨ :‬‬

‫‪z`ÏB ÏpŸ2t•»t7ßJø9$# Ïpyèø)ç7ø9$# ’Îû Ç`yJ÷ƒF{$# ÏŠ#uqø9$# ÙÏÜ»x© `ÏB š”ÏŠqçR $yg8s?r& !$£Jn=sù‬‬ ‫)‬
‫‪ ] ( šúüÏJn=»yèø9$# •Uu‘ ª!$# $tRr& þ†ÎoTÎ) #Óy›qßJ»tƒ br& Íot•yf¤±9$#‬ﺍﻟﻘﺼﺺ ‪[ ٣٠ :‬‬
‫‪ ..‬ﻓﺎﻟﺬﻱ ﳛﻄﱢﻢ ﺍﻷﺻﻨﺎﻡ ﺍﳌﺬﻫﺒﻴ‪‬ﺔ ﻭﺍﻟﻄﺎﺋﻔﻴ‪‬ﺔ ﺗﱰﻳﻬﺎﹰ ﻟﻠﻌﺒﺎﺩﺓ ﺍﳊﻖ‪ ‬ﷲ ﺗﻌﺎﱃ ‪ ،‬ﻻ ﳝﻜﻨﻪ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﻣ‪‬ﺼﻔﱢﻘﺎﹰ ﻭﻣﻄﺒ‪‬ﻼﹰ ﻭﻣﺰﻣ‪‬ﺮﺍﹰ ﻟﻸﺻﻨﺎﻡ ﺍﻟﺴﻴﺎﺳﻴ‪‬ﺔ ‪ ..‬ﻭﺍﻟﺬﻳﻦ ﻳﻄﺒ‪‬ﻠﻮﻥ ﻭﻳﺰﻣ‪‬ﺮﻭﻥ ﻟﻌﺼﺒﻴ‪‬ﺎ‪‬ﻢ‬
‫ﺍﳌﺬﻫﺒﻴ‪‬ﺔ ﻭﺍﻟﻄﺎﺋﻔﻴ‪‬ﺔ ‪ ،‬ﻏﺎﺭﻗﲔ ﰲ ﻣﺴﺘﻨﻘﻌﻬﺎ ﺩﺍﻋﲔ ﻟﺪﻭﻟﺔ ﻋﻠﻰ ﺃﺳﺎﺳﻬﺎ ‪ ،‬ﺟﺎﻋﻠﲔ ﻣﻦ‬
‫ﺭﻭﺍﻳﺎﺕ ﺍﻟﺘﺎﺭﻳﺦ ﻭﺭﺟﺎﻻﺗﻪ ﺃﺻﻨﺎﻣﺎﹰ ﲢﻮﻝ ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﺭﺅﻳﺔ ﺍﳊﻖ‪ ‬ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻫﻢ‬
‫ﺍﻷﻗﺮﺏ ﻻﺗ‪‬ﺒﺎﻉ ﺍﻷﺻﻨﺎﻡ ﺍﻟﺴﻴﺎﺳﻴ‪‬ﺔ ﺍﻟﱵ ﺗﻠﺒﺲ ﺛﻮﺏ ﻋﺼﺒﻴ‪‬ﺎ‪‬ﻢ ﺍﻟﱵ ﻳﻄﺒ‪‬ﻠﻮﻥ ﻭﻳﺰﻣ‪‬ﺮﻭﻥ ﳍﺎ‬
‫‪ .....‬ﻭﳏﺎﺭﺑﺘ‪‬ﻬﻢ ﻟﺼﻨﻢﹴ ﺳﻴﺎﺳﻲ‪ ‬ﻣﺎ ‪ ،‬ﻫﻮ ﻣﻦ ﺃﺟﻞ ﺻﻨﻢﹴ ﺁﺧﺮ ‪ ،‬ﻗﺪ ﻳﻜﻮﻥ ﻣﻦ ﺭﺟﺎﻻﺕ‬
‫ﺍﻟﺘﺎﺭﻳﺦ ‪ ،‬ﺃﻭ ﻣﻦ ﺍﳌﻌﺎﺻﺮﻳﻦ ‪ ،‬ﻭﻟﻜﻦ ﺑﺎﻟﺘﺄﻛﻴﺪ ﻟﻴﺲ ﻣﻦ ﺃﺟﻞ ﲢﻄﻴﻢ ﻣﺒﺪﺃ ﻋﺒﺎﺩﺓ ﺍﻷﺻﻨﺎﻡ ‪..‬‬
‫‪ ..‬ﻟﺬﻟﻚ ‪ ..‬ﻓﺎﻷﺻﻨﺎﻡ ﻫﻲ ﺍﻷﺻﻨﺎﻡ ‪ ،‬ﻣﺬﻫﺒﻴ‪‬ﺔ ﻭﻃﺎﺋﻔﻴ‪‬ﺔ ﻭﺩﻳﻨﻴ‪‬ﺔ ﻛﺎﻧﺖ ﺃﻡ ﺳﻴﺎﺳﻴ‪‬ﺔ ‪،‬‬
‫ﻭﳏﺎﺭﺑﺘﻬﺎ ﻭﺍﻟﻮﻗﻮﻑ ﺑﻮﺟﻬﻬﺎ ﻹﺳﻘﺎﻃﻬﺎ ﺩﺍﺧﻞ ﺍﻟﻨﻔﺲ ‪ ،‬ﻫﻮ ﻣﻘﺪ‪‬ﻣﺔ ﻻ ﺑﺪ‪ ‬ﻣﻨﻬﺎ ﻹﺳﻘﺎﻃﻬﺎ‬
‫ﺗﱰﻳﻬﺎﹰ ﻟﻠﺤﻖ ‪ ،‬ﺳﻮﺍﺀ ﰲ ﺇﺳﻘﺎﻁ ﺍﻟﺸﻤﻮﻟﻴ‪‬ﺔ ﺍﻟﺪ‪‬ﻳﻨﻴ‪‬ﺔ ‪ ،‬ﺃﻡ ﰲ ﺇﺳﻘﺎﻁ ﺍﻟﺸﻤﻮﻟﻴ‪‬ﺔ ﺍﻟﺴﻴﺎﺳﻴ‪‬ﺔ ‪..‬‬
 ‫‪٣٩ ‬‬ ‫‪‬‬
‫ﻗﺪ ﻳ‪‬ﺴﻘ‪‬ﻂﹸ ﳎﺘﻤﻊ‪ ‬ﻣﺎ ﺻﻨﻤﺎﹰ ﺳﻴﺎﺳﻴ‪‬ﺎﹰ ﺃﻭ ﻣﺬﻫﺒﻴ‪‬ﺎﹰ ﺃﻭ ﻃﺎﺋﻔﻴ‪‬ﺎﹰ ﻣﺎ ‪ ..‬ﻭﻟﻜﻦ ‪ ..‬ﺇﻥ ﱂ ﺗﻜﻦ‬
‫ﺍﻷﺻﻨﺎﻡ ﻗﺪ ﺣ‪‬ﻄﱢﻤ‪‬ﺖ ﰲ ﻧﻔﻮﺱ ﺃﺑﻨﺎﺀ ﻫﺬﺍ ﺍ‪‬ﺘﻤﻊ ﻓﺴﻴﺠﺪﻭﻥ ﺃﻧﻔﺴﻬﻢ ﺃﻣﺎﻡ ﺻﻨﻢﹴ ﺁﺧﺮ ‪،‬‬
‫ﻭﺑﺎﻟﺘﺎﱄ ﺳﻴﺠﺪﻭﻥ ﺃﻧﻔﺴﻬﻢ ﺿﻤﻦ ﺇﻃﺎﺭ ﴰﻮﻟﻴ‪‬ﺔ ﺃﹸﺧﺮﻯ ﺑﻠﻮﻥ‪ ‬ﺁﺧﺮ ‪..‬‬
‫( ‪ ،‬ﻭﻳﺆﻣﻨﻮﻥ‬ ‫‪ÏMö6Éfø9$$Î/‬‬ ‫‪ ..‬ﺍﻟﺬﻳﻦ ﻳﺆﻣﻨﻮﻥ ﺑﺎﻟﺘﻀﻠﻴﻞ ﻭﺍﳋﺪﺍﻉ ﻭﺍﻟﺪﻋﻮﺓ ﻟﻐﲑ ﺍﳊﻖ )‬
‫ﺑﺎﻟﻄﻐﻴﺎﻥ ﻭﲡﺎﻭﺯ ﺍﳊﺪﻭﺩ ﻟﻼﻋﺘﺪﺍﺀ ﻋﻠﻰ ﺣﻘﻮﻕ ﺍﻵﺧﺮﻳﻦ ) ‪ ، ( ÏNqäó»©Ü9$#ur‬ﺃﻭﻟﺌﻚ ﻳﻠﻌﻨﻬﻢ‬
‫ﺍﷲُ ﺗﻌﺎﱃ ‪..‬‬
‫&‪ÏNqäó»©Ü9$#ur ÏMö6Éfø9$$Î/ tbqãYÏB÷sムÉ=»tGÅ6ø9$# z`ÏiB $Y7ŠÅÁtR (#qè?ré& šúïÏ%©!$# ’n<Î) t•s? öNs9r‬‬ ‫)‬
‫‪tûïÏ%©!$# y7Í´¯»s9'ré& ÇÎÊÈ ¸x‹Î6y™ (#qãYtB#uä tûïÏ%©!$# z`ÏB 3“y‰÷dr& ÏäIwàs¯»yd (#rã•xÿx. tûïÏ%©#Ï9 tbqä9qà)tƒur‬‬

‫‪ ] ( #·Ž•ÅÁtR ¼çms9 y‰ÅgrB `n=sù ª!$# Ç`yèù=tƒ `tBur ( ª!$# ãNåks]yès9‬ﺍﻟﻨﺴﺎﺀ ‪[ ٥٢ - ٥١ :‬‬
‫‪ ..‬ﻓﺜﻘﺎﻓﺔ ﺍﻟﺘﻀﻠﻴﻞ ﻭﺍﳋﺪﺍﻉ ﻭﺗﺰﻳﻴﻒ ﺍﳊﻘﺎﺋﻖ ﺍﻧﺘﺼﺎﺭﺍﹰ ﻟﺼﻨﻢﹴ ﺳﻴﺎﺳﻲ‪ ) ‬ﴰﻮﻟﻴ‪‬ﺔ ﺳﻴﺎﺳﻴ‪‬ﺔ (‬
‫ﺃﻭ ﻣﺬﻫﱯ‪ ‬ﺃﻭ ﻃﺎﺋﻔﻲ‪ ) ‬ﴰﻮﻟﻴ‪‬ﺔ ﳏﺴﻮﺑﺔ ﻋﻠﻰ ﺍﻟﺪ‪‬ﻳﻦ ( ‪ ،‬ﻭﻣﺎ ﺗ‪‬ﻤﻬ‪‬ﺪ ﻟﻪ ﻣﻦ ﻃﻐﻴﺎﻥ ﻭﺍﺳﺘﺒﺪﺍﺩ‬
‫ﻭﺍﻋﺘﺪﺍﺀ ﻋﻠﻰ ﺣﺮﻳ‪‬ﺎﺕ ﺍﻵﺧﺮﻳﻦ ‪ ،‬ﻛﻞﱡ ﺫﻟﻚ ﻳﺆﺩ‪‬ﻱ ﺇﱃ ﻗﻠﺐ ﺍﳊﻘﺎﺋﻖ ‪ ،‬ﻭﺇﱃ ﺗﻘﺪﱘ‬
‫ﺍﳉﺎﺣﺪﻳﻦ ﺍﳌﺪﻣ‪‬ﺮﻳﻦ ﻟﻠﻘﻴﻢ ﻭﺍﳌﺒﺎﺩﺉ ‪ ،‬ﻋﻠﻰ ﺃﻧ‪‬ﻬﻢ ﺃﻫﺪﻯ ﻣﻦ ﺍﳌﻄﻤﺌﻨ‪‬ﲔ ﺍﳊﺎﻣﻠﲔ ﻟﻜﻞﱢ ﺍﻟﻘﻴﻢ‬
‫ﺍﻟﻨﺒﻴﻠﺔ ‪ .....‬ﻭﻫﺬﺍ ﻣﺎ ﳚﻌﻞ ﺍﻟﻌﺎﻣﻠﲔ ) ‪ ( ÏNqäó»©Ü9$#ur ÏMö6Éfø9$$Î/‬ﻣﺴﺘﺤﻘﹼﲔ ﻟﻠﻌﻨﺔ ﺍﷲ ﺗﻌﺎﱃ ‪:‬‬
‫) &‪.. ( #·Ž•ÅÁtR ¼çms9 y‰ÅgrB `n=sù ª!$# Ç`yèù=tƒ `tBur ( ª!$# ãNåks]yès9 tûïÏ%©!$# y7Í´¯»s9'ré‬‬
‫‪ ..‬ﻭﻛﻞﱡ ﺍﻷﻧﻈﻤﺔ ﺍﻟﻔﺮﻋﻮﻧﻴ‪‬ﺔ ) ﺳﻮﺍﺀ ﴰﻮﻟﻴ‪‬ﺔ ﺳﻴﺎﺳﻴ‪‬ﺔ ﺃﻡ ﴰﻮﻟﻴ‪‬ﺔ ﳏﺴﻮﺑﺔ ﻋﻠﻰ ﺍﻟﺪ‪‬ﻳﻦ (‬
‫ﺗﻌﺘﻤﺪ ﻣﺒﺪﺃﹶ ﺍﳉﺒﺖ ﲟﺎ ﻳﻌﻨﻴﻪ ﻣﻦ ﺗﻀﻠﻴﻞ ﻭﺧﺪﺍﻉ ﻭﺗﺰﻳﻴﻒ ﻟﻠﺤﻘﺎﺋﻖ ‪ ،‬ﻭﻣﺒﺪﺃﹶ ﺍﻟﻄﺎﻏﻮﺕ ﲟﺎ‬
‫ﻳﻌﻨﻴﻪ ﻣﻦ ﺍﺳﺘﺒﺪﺍﺩ ﻭﻃﻐﻴﺎﻥ ﻭﺍﻋﺘﺪﺍﺀ ﻋﻠﻰ ﺍﻵﺧﺮﻳﻦ ‪..‬‬
‫‪ ..‬ﻭﺍﳌﺼﻴﺒﺔ ﺍﻟﻜﱪﻯ ﺃﻧ‪‬ﻪ ﺣﻴﻨﻤﺎ ﻳﺴﻮﺩ ﺍﻟﺘﻄﺮ‪‬ﻑ ﻭﺍﻟﺘﻌﺼ‪‬ﺐ ﺍﳌﺬﻫﱯ ﻭﺍﻟﻄﺎﺋﻔﻲ ﰲ ﳎﺘﻤﻊ ‪،‬‬
‫ﻭﻳﺘﻤﺎﺩﻯ ﻓﻴﻪ ﻣﻜﺮ ﺍﳉﺒﺖ ﻭﺍﻟﻄﺎﻏﻮﺕ ‪ ،‬ﻭﻳ‪‬ﻄﹶﻠﱢﻖ ﺍﻟﻜﺜﲑﻭﻥ ﻣﻦ ﺃﺑﻨﺎﺋﻪ ﻋﻘﻮﻟﹶﻬﻢ ﻭﻳ‪‬ﻐﺮﻗﻮﻥ‬
 ‫‪٤٠ ‬‬ ‫‪‬‬
‫ﺃﻧﻔﺴ‪‬ﻬﻢ ﰲ ﻣﺴﺘﻨﻘﻌﺎﺕ ﺍﻟﻌﺼﺒﻴ‪‬ﺎﺕ ﺍﳌﺬﻫﺒﻴ‪‬ﺔ ﻭﺍﻟﻄﺎﺋﻔﻴ‪‬ﺔ ﺍﻟﻨﺘﻨﺔ ‪ ،‬ﻣﻘﻨﻌﲔ ﺃﻧﻔﺴﻬﻢ ﺃﻥﱠ ﻫﺬﻩ‬
‫ﺍﳌﺴﺘﻨﻘﻌﺎﺕ ﻫﻲ ﻋﲔ ﻣﺮﺍﺩ ﺍﷲ ﺗﻌﺎﱃ ‪ ..‬ﰲ ﻫﻜﺬﺍ ﳎﺘﻤﻊ ‪ ..‬ﻻ ﺗﻨﻔﻊ ﻛﻞﱡ ﳏﺎﻭﻻﺕ ﺍﻹﺗﻴﺎﻥ‬
‫ﺑﺎﻷﺩﻟﹼﺔ ﻭﺍﳊﺠﺞ ﻭﺗﻘﺪﱘ ﺍﻟﱪﺍﻫﲔ ‪ ،‬ﺣﱴ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﺬﻱ ﻳﺰﻋﻢ ﻛﻞﱡ ﻣﻦ ﻳﻐﺮ‪‬ﻕ ﰲ‬
‫ﻫﺬﻩ ﺍﳌﺴﺘﻨﻘﻌﺎﺕ ﺃﻧ‪‬ﻪ ﻳﺆﻣﻦ ﺑﻪ ﻭﺃﻧ‪‬ﻪ ﻣﺮﺟﻌﻪ ‪ ..‬ﻭﰲ ﻛﻞﱢ ﺫﻟﻚ ﰲ ﻛﻞﱢ ﺯﻣﺎﻥ‪ ‬ﻭﻣﻜﺎﻥ ﺇﺳﻘﺎﻁﹲ‬
‫ﻟﺪﻻﻻﺕ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪..‬‬
‫) ‪ ] ( 4 #\•øÿä.ur $YZ»u‹øóèÛ y7Îi/¢‘ `ÏB y7ø‹s9Î) tAÌ“Ré& !$¨B Nåk÷]ÏiB #ZŽ•ÏVx. žcy‰ƒÍ”z•s9ur‬ﺍﳌﺎﺋﺪﺓ ‪[ ٦٤ :‬‬

‫) ‪ ] ( ( #\•øÿä.ur $YZ»u‹øóèÛ y7Îi/¢‘ `ÏB y7ø‹s9Î) tAÌ“Ré& !$¨B Nåk÷]ÏiB #ZŽ•ÏVx. žcy‰ƒÍ”z•s9ur‬ﺍﳌﺎﺋﺪﺓ ‪[ ٦٨ :‬‬

‫) ‪ ] ( #Y‘qàÿçR žwÎ) öNèd߉ƒÌ“tƒ $tBur (#rã•©.¤‹u‹Ï9 Èb#uäö•à)ø9$# #x‹»yd ’Îû $uZøù§Ž|À ô‰s)s9ur‬ﺍﻹﺳﺮﺍﺀ ‪:‬‬
‫‪[ ٤١‬‬
‫) ‪ ] ( #ZŽ•Î7x. $YZ»u‹øóèÛ žwÎ) öNèd߉ƒÌ“tƒ $yJsù öNßgèùÈhqsƒéUur‬ﺍﻹﺳﺮﺍﺀ ‪[ ٦٠ :‬‬
‫‪ ..‬ﻭﻟﻮ ﻋﺪﻧﺎ ﺇﱃ ﺗﺎﺭﳜﻨﺎ ﺍﻹﺳﻼﻣﻲ ﻭﻭﻓﻖ ﺭﻭﺍﻳﺎﺗﻨﺎ ﳓﻦ ‪ ،‬ﻭﻧﻈﺮﻧﺎ ﰲ ﺁﻟﻴ‪‬ﺎﺕ ﺍﺳﺘﻼﻡ‬
‫ﺍﻟﺴﻠﻄﺔ ﻣﻨﺬ ﻭﻓﺎﺓ ﺍﻟﻨﱯ‪ ، r ‬ﻭﻣﺎ ﺗﺒﻌﻬﺎ ﻣﻦ ﻗﺮﻭﻥ ﺗ‪‬ﻌ‪‬ﺪ‪ ‬ﺍﻟﻨﻤﻮﺫﺝ ﺍﻟﺬﻱ ﻳﺴﻌﻰ ﻣﻨﻈﱢﺮﻭ ﺍﻟﺪﻭﻟﺔ‬
‫ﺍﻟﺪ‪‬ﻳﻨﻴ‪‬ﺔ ﻟﺘﻄﺒﻴﻘﻪ ﺇﱃ ﻗﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ ‪ ،‬ﻟﺮﺃﻳﻨﺎ ﺃﻥﱠ ﻫﺬﻩ ﺍﻵﻟﻴ‪‬ﺎﺕ ﲨﻴﻌﻬﺎ ﻣﻦ ﺍﳌﺴﺘﺤﻴﻞ ﺃﻥ ﺗﻜﻮﻥ‬
‫ﺻﺎﳊﺔ ﻟﻌﺼﺮﻧﺎ ‪..‬‬
‫ﻟﻘﺪ ﺍﺳﺘﻠﻢ ﺃﺑﻮ ﺑﻜﺮ ﺍﳋﻼﻓﺔ ﺑﻌﺪ ﻭﻓﺎﺓ ﺍﻟﻨﱯ‪ r ‬ﻣﺒﺎﺷﺮﺓ ﰲ ﻣﻮﻗﻒ‪ ‬ﻃﺎﺭﺉ ﻧﺘﻴﺠﺔ ﻣﻮﺕ‬
‫ﺍﻟﻨﱯ‪ r ‬ﻭﺍﳋﻮﻑ ﻣﻦ ﺍﻟﻔﺘﻨﺔ ‪ ،‬ﻭﺍﻟﺬﻳﻦ ﺳﺎﳘﻮﺍ ﰲ ﻫﺬﺍ ﺍﻻﺧﺘﻴﺎﺭ ﳎﻤﻮﻋﺔ ﻗﻠﻴﻠﺔ ﺟﺪﺍﹰ ﺟﺪﺍﹰ‬
‫ﻣﻘﺎﺭﻧﺔ ﻣﻊ ﳎﻤﻮﻉ ﺃﺑﻨﺎﺀ ﺍﻷﻣ‪‬ﺔ ‪..‬‬
‫ﻭﺍﺳﺘﻤﺮﺕ ﺧﻼﻓﺔ ﺃﰊ ﺑﻜﺮ ﺣﱴ ﻣﻮﺗﻪ ‪ ،‬ﻭﻛﺎﻥ ﻗﺪ ﺍﺧﺘﺎﺭ ﻗﺒﻴﻞ ﻣﻮﺗﻪ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ‬
‫ﳋﻼﻓﺘﻪ ‪ ،‬ﲟﻌﲎ ﰎﱠ ﺗﻌﻴﲔ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺗﻌﻴﻨﺎﹰ ﻣﻦ ﺍﳋﻠﻴﻔﺔ ﺍﻟﺴﺎﺑﻖ ﻟﻪ ﻭﺍﻟﺬﻱ ﺍﺳﺘﻤﺮ‪‬ﺕ‬
‫ﺧﻼﻓﺘﻪ ﺣﱴ ﻣﻮﺗﻪ ‪..‬‬
‫‪٤١ ‬‬ ‫‪‬‬
‫ﻭﺍﺳﺘﻤﺮ‪‬ﺕ ﺧﻼﻓﺔ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﹼﺎﺏ ﺣﱴ ﻣﻮﺗﻪ ﻣﻘﺘﻮﻻﹰ ‪ ،‬ﻭﺍﺧﺘﺎﺭ ﺳﺘ‪‬ﺔ ﺭﺟﺎﻝ ﻭﻫﻮ ﻋﻠﻰ‬
‫ﻓﺮﺍﺵ ﺍﳌﻮﺕ ‪ ،‬ﻟﻴﺨﺘﺎﺭ ﻫﺆﻻﺀ ﺍﻟﺴﺘ‪‬ﺔ ﻭﺍﺣﺪﺍﹰ ﻣﻨﻬﻢ ﳜﻠﻔﻪ ‪ ،‬ﻓﻜﺎﻥ ﺍﺧﺘﻴﺎﺭ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻔﹼﺎﻥ ‪..‬‬
‫ﻭﺍﺳﺘﻤﺮ‪‬ﺕ ﺧﻼﻓﺔ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻔﹼﺎﻥ ﺣﺘ‪‬ﻰ ﻣﻮﺗﻪ ﻣﻘﺘﻮﻻﹰ ‪ ،‬ﻭﺣﺪﺙ ﻣﺎ ﺣﺪﺙ ﻣﻦ‬
‫ﻣﺸﺎﻛﻞ ﰲ ﻋﺼﺮﻩ ﻗﺎﲰﻬﺎ ﺍﳌﺸﺘﺮﻙ ﺃﻥﱠ ﻣﺒﺪﺃﹶ ﺍﻟﺸﻮﺭﻯ ﺍﻟﺬﻱ ﻳﺄﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ﺑﻪ ﱂ ﻳﻜﻦ –‬
‫ﺁﻧﺬﺍﻙ – ﻳﻔﻜﱢﺮ ﺑﻪ ﺃﺣﺪ‪ ‬ﺇﻻﱠ ﻣﺎ ﺭﺣﻢ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫ﻭﺑﻌﺪ ﻗﺘﻞ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻔﹼﺎﻥ ﺍﹸﺧﺘﲑ ﻋﻠﻲ‪ ‬ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ‪ ،‬ﻭﺣﺪﺙ ﻣﺎ ﺣﺪﺙ ﻣﻦ ﻣﻌﺎﺭﻙ‬
‫ﺑﲔ ﺍﻟﺼﺤﺎﺑﺔ ﺫﺍ‪‬ﻢ ‪ ،‬ﺳﻮﺍﺀ ﻣﻌﺮﻛﺔ ﺍﳉﻤﻞ ﺃﻡ ﻣﻌﺮﻛﺔ ﺻﻔﹼﲔ ‪ ،‬ﻭﻗﹸﻄﱢﻌﺖ ﰲ ﺳﺒﻴﻞ ﻛﺮﺳ ‪‬ﻲ‬
‫ﺍﳊﻜﻢ ﺃﻋﻨﺎﻕ ﻋﺸﺮﺍﺕ ﺍﻵﻻﻑ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻋﻠﻰ ﻳﺪ ﺇﺧﻮﺍ‪‬ﻢ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ‪ ،‬ﻭﺍﺳﺘﻤ‪‬ﺮﺕ‬
‫ﺧﻼﻓﺔ ﻋﻠﻲ ﺇﱃ ﺃﻥ ﻗﹸﺘﻞ ‪..‬‬
‫ﻭﺍﺳﺘﻮﱃ ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﺃﰊ ﺳﻔﻴﺎﻥ ﻋﻠﻰ ﺍﻟﺴﻠﻄﺔ ﺇﱃ ﺃﻥ ﻣﺎﺕ ‪ ،‬ﻟﻴﻀﻊ ﻗﺒﻴﻞ ﻣﻮﺗﻪ ﺍﺑﻨﻪ ﻳﺰﻳﺪ‬
‫ﺧﻠﻴﻔﺔ ﻟﻪ ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺃﻧﻒ ﻣﻦ ﻳﺮﻳﺪ ﻭﻣﻦ ﻻ ﻳﺮﻳﺪ ‪ ..‬ﻟﻴﺘﺤﻮ‪‬ﻝ ﻧﻈﺎﻡ ﺍﳊﻜﻢ ﺇﱃ ﻧﻈﺎﻡ‬
‫ﺃﺷﺒﻪ ﺑﺎﻟﻨﻈﺎﻡ ﺍﳌﻠﻜﻲ ﺍﻟﻘﺴﺮﻱ ‪ ،‬ﻳﱰﻝ ﺑﻪ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻣﻦ ﺑﻄﻦ ﺃﻣ‪‬ﻪ ﺃﻣﲑﺍﹰ ﻟﻠﻤﺆﻣﻨﲔ ‪ ،‬ﻟﺘﻜﻮﻥ‬
‫ﺁﻟﻴ‪‬ﺎﺕ ﺗﺪﺍﻭﻝ ﺍﻟﺴﻠﻄﺔ ﺃﺑﻌﺪ ﻣﺎ ﺗﻜﻮﻥ ﻋﻦ ﺩﻻﻻﺕ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) ‪( öNæhuZ÷•t/ 3“u‘qä© öNèdã•øBr&ur‬‬
‫] ﺍﻟﺸﻮﺭﻯ ‪ ، [ ٣٨ :‬ﻭﻛﺄﻥﱠ ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﺃﰊ ﺳﻔﻴﺎﻥ ﻭﻣﻦ ﺗﺒﻌﻪ ﻗﺮﻭﻧﺎﹰ ﻣﻦ ﺍﻟﺰﻣﻦ )) ﻣﺎ ﺑﲔ‬
‫ﺍﻟﺪﻭﻟﺘﲔ ﺍﻷﻣﻮﻳ‪‬ﺔ ﻭﺍﻟﻌﺒ‪‬ﺎﺳﻴ‪‬ﺔ (( ﻛﺎﻥ ﻳﻘﺮﺅﻭﻥ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) ‪ ( öNæhuZ÷•t/ 3“u‘qä© öNèdã•øBr&ur‬ﻋﻠﻰ‬
‫ﺃﻧ‪‬ﻪ ) ﻭﺃﻣﺮﻫﻢ ﺷﻮﺭﺑﺔ ﺑﻴﻨﻬﻢ ( ‪..‬‬
‫ﻭﻫﺬﺍ ﻟﻴﺲ ﺇﺟﺤﺎﻓﺎﹰ ﻭﻟﻴﺲ ﺇﺳﺎﺀﺓ ﻷﺣﺪ ﻛﻤﺎ ﺳﻴﻔﺘﺮﻱ ﻋﻠﻴﻨﺎ ﻋﺎﺑﺪﻭ ﺃﺻﻨﺎﻡ ﺍﻟﺘﺎﺭﻳﺦ ‪،‬‬
‫ﺍﻟﺬﻳﻦ ﻻ ﻫﻢ‪ ‬ﳍﻢ ﺇﻻﱠ ﻋﺒﺎﺩﺓ ﺭﺟﺎﻻﺕ ﺍﻟﺘﺎﺭﻳﺦ ﺟﺤﻮﺩﺍﹰ ﺑﻜﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻭﺗﻄﻠﻴﻘﺎﹰ ﻟﻠﻌﻘﻞ‬
‫ﻭﺍﳌﻨﻄﻖ ‪ ..‬ﻭﰲ ﺍﻟﻨﺺ‪ ‬ﺍﻟﺘﺎﱄ ﺍﻟﺬﻱ ﻧﻘﺘﺒﺴﻪ ﻣﻦ ﻣﺮﺟﻊﹴ ﺗﺎﺭﳜﻲ‪ ‬ﻫﺎﻡ ‪ ،‬ﻫﻮ ﺍﻟﻜﺎﻣﻞ ﰲ ﺍﻟﺘﺎﺭﻳﺦ‬
‫ﻻﺑﻦ ﺍﻷﺛﲑ ‪ ،‬ﻷﻛﱪ ﺩﻟﻴﻞﹴ ﻋﻠﻰ ﻣﺎ ﻧﻘﻮﻝ ‪..‬‬
‫]] ﰒﹼ ﺃﻗﺒﻞ ﻋﻠﻰ ﺍﺑﻦ ﺍﻟﺰﺑﲑ ﻓﻘﺎﻝ ‪ :‬ﻫﺎﺕ‪ ‬ﻟﻌﻤﺮﻱ ﺇﻧ‪‬ﻚ ﺧﻄﻴﺒﻬﻢ ‪ ،‬ﻓﻘﺎﻝ ‪ :‬ﻧﻌﻢ ‪،‬‬
‫ﳔﻴ‪‬ﺮﻙ ﺑﲔ ﺛﻼﺙ ﺧﺼﺎﻝ ‪ ،‬ﻗﺎﻝ ‪ :‬ﺃﻋﺮﺿﻬﻦ ‪ ،‬ﻗﺎﻝ ‪ :‬ﺗﺼﻨﻊ ﻛﻤﺎ ﺻﻨﻊ ﺭﺳﻮﻝ ﺍﷲ ‪، r‬‬
 ‫‪٤٢ ‬‬ ‫‪‬‬
‫ﺃﻭ ﻛﻤﺎ ﺻﻨﻊ ﺃﺑﻮ ﺑﻜﺮ ﺃﻭ ﻛﻤﺎ ﺻﻨﻊ ﻋﻤﺮ ‪ ،‬ﻗﺎﻝ ﻣﻌﺎﻭﻳﺔ ‪ :‬ﻣﺎ ﺻﻨﻌﻮﺍ ؟ ‪ ،‬ﻗﺎﻝ ‪ :‬ﻗﹸﺒﺾ‬
‫ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻭﱂ ﻳﺴﺘﺨﻠﻒ ﺃﺣﺪﺍﹰ ‪ ،‬ﻓﺎﺭﺗﻀﻰ ﺍﻟﻨﺎﺱ ﺃﺑﺎ ﺑﻜﺮ ‪ ،‬ﻗﺎﻝ ‪ :‬ﻟﻴﺲ ﻓﻴﻜﻢ ﻣﺜﻞ‬
‫ﺃﰊ ﺑﻜﺮ ﻭﺃﺧﺎﻑ ﺍﻻﺧﺘﻼﻑ ‪ ،‬ﻗﺎﻟﻮﺍ ‪ :‬ﺻﺪﻗﺖ ﻓﺎﺻﻨﻊ ﻛﻤﺎ ﺻﻨﻊ ﺃﺑﻮ ﺑﻜﺮ ‪ ،‬ﻓﺈﻧ‪‬ﻪ ﻋﻬﺪ‬
‫ﺇﱃ ﺭﺟﻞ ﻣﻦ ﻗﺎﺻﻴﺔ ﻗﺮﻳﺶ ﻟﻴﺲ ﻣﻦ ﺑﲏ ﺃﺑﻴﻪ ﻓﺎﺳﺘﺨﻠﻔﻪ ‪ ،‬ﻭﺇﻥ ﺷﺌﺖ ﻓﺎﺻﻨﻊ ﻛﻤﺎ ﺻﻨﻊ‬
‫ﻋﻤﺮ ﺟﻌﻞ ﺍﻷﻣﺮ ﺷﻮﺭﻯ ﰲ ﺳﺘﺔ ﻧﻔﺮ ﻟﻴﺲ ﻓﻴﻬﻢ ﺃﺣﺪ ﻣﻦ ﻭﻟﺪﻩ ‪ ،‬ﻭﻻ ﻣﻦ ﺑﲏ ﺃﺑﻴﻪ ‪ ،‬ﻗﺎﻝ‬
‫ﻣﻌﺎﻭﻳﺔ ‪ :‬ﻫﻞ ﻋﻨﺪﻙ ﻏﲑ ﻫﺬﺍ ؟ ‪ ،‬ﻗﺎﻝ ‪ :‬ﻻ ‪ ،‬ﰒﹼ ﻗﺎﻝ ‪ :‬ﻓﺄﻧﺘﻢ ‪ ،‬ﻗﺎﻟﻮﺍ ‪ :‬ﻗﻮﻟﹸﻨﺎ ﻗﻮﻟﹸﻪ ‪ ،‬ﻗﺎﻝ‬
‫‪ :‬ﻓﺈﻧ‪‬ﻲ ﻗﺪ ﺃﺣﺒﺒﺖ‪ ‬ﺃﻥ ﺃﺗﻘﺪ‪‬ﻡ ﺇﻟﻴﻜﻢ ‪ ،‬ﺇﻧ‪‬ﻪ ﻗﺪ ﺃﻋﺬﺭ ﻣ‪‬ﻦ ﺃﻧﺬﺭ ‪ ،‬ﺇﻧ‪‬ﻲ ﻛﻨﺖ ﺃﺧﻄﺐ ﻓﻴﻜﻢ‬
‫ﻓﻴﻘﻮﻡ ﺇﱄﹼ ﺍﻟﻘﺎﺋﻢ ﻣﻨﻜﻢ ﻓﻴﻜﺬﹼﺑﲏ ﻋﻠﻰ ﺭﺅﻭﺱ ﺍﻟﻨﺎﺱ ﻓﺄﲪﻞ ﺫﻟﻚ ﻭﺃﺻﻔﺢ ‪ ،‬ﻭﺇﻧ‪‬ﻲ ﻗﺎﺋﻢ‬
‫ﲟﻘﺎﻟﺔ ﻓﺄﹸﻗﺴﻢ ﺑﺎﷲ ﻟﺌﻦ ﺭﺩ‪ ‬ﻋﻠﻲ‪ ‬ﺃﺣﺪ‪‬ﻛﹸﻢ ﻛﻠﻤﺔ ﰲ ﻣﻘﺎﻣﻲ ﻫﺬﺍ ﻻ ﺗﺮﺟﻊ ﺇﻟﻴﻪ ﻛﻠﻤﺔ ﻏﲑﻫﺎ‬
‫ﺣﱴ ﻳﺴﺒﻘﻬﺎ ﺍﻟﺴﻴﻒ ﺇﱃ ﺭﺃﺳﻪ ‪ ،‬ﻓﻼ ﻳﺒﻘﲔ‪ ‬ﺭﺟﻞﹲ ﺇﻻﹼ ﻋﻠﻰ ﻧﻔﺴﻪ ‪ ،‬ﰒﹼ ﺩﻋﺎ ﺻﺎﺣﺐ‬
‫ﺣﺮﺳﻪ ﲝﻀﺮ‪‬ﻢ ﻓﻘﺎﻝ ‪ :‬ﺃﻗﻢ ﻋﻠﻰ ﺭﺃﺱ ﻛﻞﹼ ﺭﺟﻞ ﻣﻦ ﻫﺆﻻﺀ ﺭﺟﻠﲔ ﻭﻣﻊ ﻛﻞﹼ ﻭﺍﺣﺪ‬
‫ﺳﻴﻒ ‪ ،‬ﻓﺈﻥ ﺫﻫﺐ ﺭﺟﻞﹲ ﻣﻨﻬﻢ ﻳﺮﺩ‪ ‬ﻋﻠﻲ‪ ‬ﻛﻠﻤﺔ ﺑﺘﺼﺪﻳﻖ ﺃﻭ ﺗﻜﺬﻳﺐ ‪ ،‬ﻓﻠﻴﻀﺮﺑﺎﻩ‬
‫ﺑﺴﻴﻔﻬﻤﺎ ‪[[ ...................‬‬
‫ﻭﻟﻨﻨﻈﺮ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺘﺎﱄ ﻟﻨﺮﻯ ﻛﻴﻒ ﻳ‪‬ﺴﺘﻐ‪‬ﻞ ﺍﻟﺪﻳﻦ ﻛﺸﻤ‪‬ﺎﻋﺔ ﻟﻠﺘﺴﻮﻳﻖ ﺍﻟﺴﻴﺎﺳﻲ ‪..‬‬
‫ﺍﻟﺒﺨﺎﺭﻱ )‪ (٤٤٥٣‬ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ‪:‬‬
‫ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﻣ‪‬ﻮﺳ‪‬ﻰ ﺑ‪‬ﻦ‪ ‬ﺇﹺﺳ‪‬ﻤ‪‬ﺎﻋ‪‬ﻴﻞﹶ ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﺃﹶﺑ‪‬ﻮ ﻋ‪‬ﻮ‪‬ﺍﻧ‪‬ﺔﹶ ﻋ‪‬ﻦ‪ ‬ﺃﹶﺑﹺﻲ ﺑﹺﺸ‪‬ﺮﹴ ﻋ‪‬ﻦ‪ ‬ﻳ‪‬ﻮﺳ‪‬ﻒ‪ ‬ﺑ‪‬ﻦﹺ ﻣ‪‬ﺎﻫ‪‬ﻚ‪ ‬ﻗﹶﺎﻝﹶ‬
‫ﻛﹶﺎﻥﹶ ﻣ‪‬ﺮ‪‬ﻭ‪‬ﺍﻥﹸ ﻋ‪‬ﻠﹶﻰ ﺍﻟﹾﺤ‪‬ﺠ‪‬ﺎﺯﹺ ﺍﺳ‪‬ﺘ‪‬ﻌ‪‬ﻤ‪‬ﻠﹶﻪ‪ ‬ﻣ‪‬ﻌ‪‬ﺎﻭﹺﻳ‪‬ﺔﹸ ﻓﹶﺨ‪‬ﻄﹶﺐ‪ ‬ﻓﹶﺠ‪‬ﻌ‪‬ﻞﹶ ‪‬ﻳﺬﹾﻛﹸﺮ‪ ‬ﻳ‪‬ﺰﹺﻳﺪ‪ ‬ﺑ‪‬ﻦ‪ ‬ﻣ‪‬ﻌ‪‬ﺎﻭﹺﻳ‪‬ﺔﹶ ﻟ‪‬ﻜﹶـﻲ‪‬‬
‫ﻳ‪‬ﺒ‪‬ﺎﻳ‪‬ﻊ‪ ‬ﻟﹶﻪ‪ ‬ﺑ‪‬ﻌ‪‬ﺪ‪ ‬ﺃﹶﺑﹺﻴﻪ‪ ‬ﻓﹶﻘﹶﺎﻝﹶ ﻟﹶﻪ‪ ‬ﻋ‪‬ﺒ‪‬ﺪ‪ ‬ﺍﻟﺮ‪‬ﺣ‪‬ﻤ‪‬ﻦﹺ ﺑ‪‬ﻦ‪ ‬ﺃﹶﺑﹺﻲ ﺑ‪‬ﻜﹾﺮﹴ ﺷ‪‬ﻴ‪‬ﺌﺎﹰ ﻓﹶﻘﹶﺎﻝﹶ ‪‬ﺧﺬﹸﻭﻩ‪ ‬ﻓﹶـﺪ‪‬ﺧ‪‬ﻞﹶ ﺑ‪‬ﻴ‪‬ـﺖ‪‬‬
‫ﻋ‪‬ﺎﺋ‪‬ﺸ‪‬ﺔﹶ ﻓﹶﻠﹶﻢ‪ ‬ﻳ‪‬ﻘﹾﺪ‪‬ﺭ‪‬ﻭﺍ ﻓﹶﻘﹶﺎﻝﹶ ﻣ‪‬ﺮ‪‬ﻭ‪‬ﺍﻥﹸ ﺇﹺﻥﱠ ﻫ‪‬ﺬﹶﺍ ﺍﻟﱠﺬ‪‬ﻱ ﺃﹶﻧ‪‬ﺰ‪‬ﻝﹶ ﺍﻟﻠﱠﻪ‪ ‬ﻓ‪‬ﻴﻪ‪ ‬ﻭ‪‬ﺍﻟﱠﺬ‪‬ﻱ ﻗﹶﺎﻝﹶ ﻟ‪‬ﻮ‪‬ﺍﻟ‪‬ﺪ‪‬ﻳ‪‬ﻪ‪ ‬ﺃﹸﻑ‪ ‬ﻟﹶﻜﹸﻤ‪‬ﺎ‬
‫ﺃﹶﺗ‪‬ﻌ‪‬ﺪ‪‬ﺍﻧﹺﻨﹺﻲ ﻓﹶﻘﹶﺎﻟﹶﺖ‪ ‬ﻋ‪‬ﺎﺋ‪‬ﺸ‪‬ﺔﹸ ﻣ‪‬ﻦ‪ ‬ﻭ‪‬ﺭ‪‬ﺍﺀِ ﺍﻟﹾﺤ‪‬ﺠ‪‬ﺎﺏﹺ ﻣ‪‬ﺎ ﺃﹶﻧ‪‬ﺰ‪‬ﻝﹶ ﺍﻟﻠﱠﻪ‪ ‬ﻓ‪‬ﻴﻨ‪‬ﺎ ﺷ‪‬ﻴ‪‬ﺌﹰﺎ ﻣ‪‬ﻦ‪ ‬ﺍﻟﹾﻘﹸﺮ‪‬ﺁﻥ‪ ‬ﺇﹺﻟﱠﺎ ﺃﹶﻥﱠ ﺍﻟﻠﱠـﻪ‪‬‬
‫ﺃﹶﻧ‪‬ﺰ‪‬ﻝﹶ ﻋ‪‬ﺬﹾﺭﹺﻱ‬
 ‫‪٤٣ ‬‬ ‫‪‬‬
‫‪ ..‬ﻷﻥﹼ ﻋ‪‬ﺒ‪‬ﺪ‪ ‬ﺍﻟﺮ‪‬ﺣ‪‬ﻤ‪‬ﻦﹺ ﺑ‪‬ﻦ ﺃﹶﺑﹺﻲ ﺑ‪‬ﻜﹾﺮﹴ ﻗﺎﻝ ﺷ‪‬ﻴ‪‬ﺌﹰﺎ ﳑ‪‬ﺎ ﻻ ﻳ‪‬ﺮﻳﺪ‪‬ﻩ ﻣﻌﺎﻭﻳﺔ ﰲ ﺗﻮﻇﻴﻒ ﺍﻟﺪ‪‬ﻳﻦ ﰲ‬
‫ﺧﺪﻣﺔ ﺍﻟﺴﻴﺎﺳﺔ ‪ ،‬ﻷﺟﻞ ﺫﻟﻚ ﻗﺎﻝ ﻣﺮﻭﺍﻥ ‪ .. [[  ]] :‬ﻭﻻ ﺷﻚ‪ ‬ﺃﻥﱠ ﻣﺎ ﻗﺎﻟﹶـﻪ ﻋﺒـﺪ‬
‫ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﰊ ﺑﻜﺮ ﻫﻮ ﺿﺪ ﻣﺒﺎﻳﻌﺔ ﻳﺰﻳﺪ ﺑﺎﳋﻼﻓﺔ ﺑﻌﺪ ﺃﺑﻴﻪ ﻣﻌﺎﻭﻳﺔ ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻫﻨﺎﻙ ﺍﻋﺘﺒﺎﺭ‪‬‬
‫) ‪¨br&ur‬‬ ‫ﻟﻘﻮ‪‬ﻝ ﺍﷲ ﺗﻌﺎﱃ ‪ ] ( öNæhuZ÷•t/ 3“u‘qä© töNèdã•øBr&ur ) :‬ﺍﻟﺸﻮﺭﻯ ‪ ، [ ٣٨ :‬ﻭﻟﻘﻮ‪‬ﻟﻪ ﺗﻌﺎﱃ ‪:‬‬
‫‪ ] ( #Y‰tnr& «!$# yìtB (#qããô‰s? Ÿxsù ¬! y‰Éf»|¡yJø9$#‬ﺍﳉـﻦ ‪ ، [ ١٨ :‬ﻟﻮ ﻛﺎﻥ ﻫﻨﺎﻙ ﺫﺭ‪‬ﺓﹸ ﺍﻋﺘﺒﺎﺭﹴ‬
‫ﻷﺣﻜﺎﻡﹺ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﳌﺎ ﺣﺼﻠﺖ‪ ‬ﻫﺬﻩ ﺍﳊﺎﺩﺛﺔ ﻣﻦ ﺃﺳﺎﺳ‪‬ﻬﺎ ‪ ،‬ﻭﳌﺎ ﻃﹸﻮﺭﺩ‪ ‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﰊ‬
‫) ‪3“u‘qä© öNèdã•øBr&ur‬‬ ‫ﺑﻜﺮ ﺣﱴ ﺩﺧﻞﹶ ﺑﻴﺖ‪ ‬ﻋﺎﺋﺸﺔ ‪ ..‬ﻟﻮ ﻛﺎﻥ ﻫﻨﺎﻙ‪ ‬ﺫﺭ‪‬ﺓﹸ ﺍﻋﺘﺒﺎﺭﹴ ﻟﻘﻮﻟ‪‬ﻪ ﺗﻌـﺎﱃ‬
‫‪ ( öNæhuZ÷•t/‬ﳌﺎ ﺑﻮﻳﻊ – ﺃﺻﻼﹰ – ﻟﻴﺰﻳﺪ‪ ‬ﺑﺎﳋﻼﻓﺔ ﺑﻌﺪ ﺃﺑﻴﻪ ﻣﻌﺎﻭﻳﺔ ‪ ،‬ﻭ‪‬ﻟﹶﻤـﺎ ﲢﻮ‪‬ﻟـﺖ ﺍﻟﺪﻭﻟـﺔ‬
‫ﺍﶈﺴﻮﺑﺔ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ﺇﱃ ﺩﻭﻟﺔ‪ ‬ﻣﻠﻜﻴ‪‬ﺔ‪ ‬ﻗﺴﺮﻳ‪‬ﺔ‪ ‬ﻳ‪‬ﻮﻟﺪ‪ ‬ﺍﻟﺮﺟﻞﹸ ﻓﻴﻬﺎ ﻣﻦ ﺭﺣـﻢ ﺃﻣ‪‬ـﻪ ﺃﻣـﲑﺍﹰ‬
‫ﻟﻠﻤﺆﻣﻨﲔ ‪..‬‬
‫‪ ..‬ﻭﻟﻮ ﻧﻈﺮﻧﺎ ﰲ ﺍﻟﻜﺎﻣﻞ ﰲ ﺍﻟﺘﺎﺭﻳﺦ ﻻﺑﻦ ﺍﻷﺛﲑ ‪ ،‬ﻟﺮﺃﻳﻨﺎ – ﰲ ﻣﻮﺿﻮﻉ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‬
‫– ﻧﺼﺎﹰ ﺃﻛﺜﺮ‪ ‬ﻭﺿﻮﺣﺎﹰ ﰲ ﺍﻹﻋﺮﺍﺽ ﻋﻦ ﺍﳌﺒﺪﺃ ﺍﻟﻘﺮﺁﱐ ‪ ، ( öNæhuZ÷•t/ 3“u‘qä© öNèdã•øBr&ur ) :‬ﻭﰲ‬
‫ﲢﻮﻳﻞ ﻫﺬﺍ ﺍﳌﺒﺪﺃ – ﻋﻠﻰ ﺃﺭﺽ ﺍﻟﻮﺍﻗﻊ – ﺇﱃ ﻧﻈﺎﻡﹴ ﻣﻠﻜﻲ‪ ‬ﻗﺴﺮﻱ‪ ، ‬ﻻ ﻋﻼﻗﺔ ﻟﻪ ﺑﺎﻹﺳﻼﻡ‬
‫ﻭﺗﻌﺎﻟﻴﻤﻪ ‪ ،‬ﻻ ﻣﻦ ﻗﺮﻳﺐ ﻭﻻ ﻣﻦ ﺑﻌﻴﺪ ‪..‬‬
‫]] ﻓﻘﺎﻡ ﻣﺮﻭﺍﻥ ﻓﻴﻬﻢ ﻭﻗﺎﻝ ‪ :‬ﺇﻥﹼ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻗﺪ ﺍﺧﺘﺎﺭ ﻟﻜﻢ ﻓﻠﻢ ﻳﺄﻝ ﻭﻗﺪ‬
‫ﺍﺳﺘﺨﻠﻒ ﺍﺑﻨﻪ ﻳﺰﻳﺪ ﺑﻌﺪﻩ ‪ ،‬ﻓﻘﺎﻡ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﰊ ﺑﻜﺮ ﻓﻘﺎﻝ ‪ ) :‬ﻛﺬﺑﺖ ﻭﺍﷲ ﻳﺎ‬
‫ﻣﺮﻭﺍﻥ ﻭﻛﺬﺏ ﻣﻌﺎﻭﻳﺔ ‪ ،‬ﻣﺎ ﺍﳋﻴﺎﺭ ﺃﺭﺩﲤﺎ ﻷﻣ‪‬ﺔ ﳏﻤﺪ ‪ ،‬ﻭﻟﻜﻨ‪‬ﻜﻢ ﺗﺮﻳﺪﻭﻥ ﺃﻥ ﲡﻌﻠﻮﻫﺎ‬
‫ﻫﺮﻗﻠﻴﺔ ‪ ،‬ﻛﻠﹼﻤﺎ ﻣﺎﺕ ﻫﺮﻗﻞ ﻗﺎﻡ ﻫﺮﻗﻞ ( ‪ ،‬ﻓﻘﺎﻝ ﻣﺮﻭﺍﻥ ﻫﺬﺍ ﺍﻟﺬﻱ ﺃﻧﺰﻝ ﺍﷲ ﻓﻴﻪ ‪) :‬‬
‫‪ ( !$yJä3©9 7e$é& Ïm÷ƒt$Î!ºuqÏ9 tA$s% “Ï%©!$#ur‬ﻓﺴﻤﻌﺖ ﻋﺎﺋﺸﺔ ﻣﻘﺎﻟﺘﻪ ﻓﻘﺎﻣﺖ ﻣﻦ ﻭﺭﺍﺀ ﺍﳊﺠﺎﺏ‬
‫ﻭﻗﺎﻟﺖ ‪ ) :‬ﻳﺎ ﻣﺮﻭﺍﻥ ﻳﺎ ﻣﺮﻭﺍﻥ ( ‪ ،‬ﻓﺄﻧﺼﺖ ﺍﻟﻨﺎﺱ ‪ ،‬ﻭﺃﻗﺒﻞ ﻣﺮﻭﺍﻥ ﺑﻮﺟﻬﻪ ﻓﻘﺎﻟﺖ ‪:‬‬
‫‪٤٤ ‬‬ ‫‪‬‬
‫ﺃﻧﺖ ﺍﻟﻘﺎﺋﻞ ﻟﻌﺒﺪ ﺍﻟﺮﲪﻦ ﺃﻧ‪‬ﻪ ﻧﺰﻝ ﻓﻴﻪ ﺍﻟﻘﺮﺁﻥ ! ‪ ،‬ﻛﺬﺑﺖ‪ ، ‬ﻭﺍﷲ ﻣﺎ ﻫﻮ ﻭﻟﻜﻨ‪‬ﻪ ﻓﻼﻥ ﺑﻦ‬
‫ﻓﻼﻥ ‪ ،‬ﻭﻟﻜﻨ‪‬ﻚ ﺃﻧﺖ ﻓﻀﺾ ﻣﻦ ﻟﻌﻨﺔ ﻧﱯ‪ ‬ﺍﷲ [[‬
‫‪ ..‬ﺍﳌﺸﻜﻠﺔ ﺍﻟﻜﱪﻯ ﺗﻜﻤﻦ ﰲ ﺍﻟﻜﺜﲑﻳﻦ ﻣﻦ ﺍﻟﻼﺣﻘﲔ ﺍﻟﺬﻳﻦ ﻭﺿﻌﻮﺍ ﺭﺟﺎﻻﺕ ﺍﻟﺘﺎﺭﻳﺦ‬
‫ﻭﺭﻭﺍﻳﺎﺗﻪ ﺃﺻﻨﺎﻣﺎﹰ ﻻ ﳚﻮﺯ ﺍﻟﻘﻔﺰ ﻓﻮﻗﻬﺎ ‪ ..‬ﻓﺄﻫﻞﹸ ﺍﻟﺴﻨ‪‬ﺔ ﻳ‪‬ﻔﻠﺴﻔﻮﻥ ﺑﻌﺾ ﺭﻭﺍﻳﺎﺕ ﺍﻟﺘﺎﺭﻳﺦ‬
‫ﻟﻠﻘﻮﻝ ﺑﺄﻥﱠ ﺍﻟﺮﺳﻮﻝ ‪ r‬ﺃﺷﺎﺭ ﺇﱃ ﺃﰊ ﺑﻜﺮﹴ ﺑﺎﳋﻼﻓﺔ ﺑﻌﺪﻩ ‪ ..‬ﻭﺃﻫﻞ ﺍﻟﺸﻴﻌﺔ ﻳ‪‬ﻔﻠﺴﻔﻮﻥ ﺑﻌﺾ‬
‫ﺍﻟﺮﻭﺍﻳﺎﺕ ﺃﻳﻀﺎﹰ ﺇﱃ ﺃﻥﱠ ﺍﻟﺮﺳﻮﻝ ‪ r‬ﺃﻭﺻﻰ ‪‬ﺬﻩ ﺍﳋﻼﻓﺔ ﺇﱃ ﻋﻠﻲ‪.. ‬‬
‫ﻭﻗﺪ ﻏﻄﱠﺖ ﺍﻟﻌﺼﺒﻴ‪‬ﺔ ﺍﳌﺬﻫﺒﻴ‪‬ﺔ ﻭﺍﻟﻄﺎﺋﻔﻴ‪‬ﺔ ﻋﻠﻰ ﻋﻘﻮﻝ ﻛﻼ ﺍﻟﻄﺮﻓﲔ ‪ ،‬ﻭﻋﻠﻰ ﺑﺼﺎﺋﺮﻫﻢ ‪،‬‬
‫ﻓﺄﺻﺒﺤﻮﺍ ﻻ ﻳﺮﻭﻥ ﺃﻥﱠ ﻗﻮﳍﻢ ﻫﺬﺍ ﳚﻌﻞ ﻣﻦ ﻧﻈﺎﻡ ﺍﳊﻜﻢ ﰲ ﺍﻹﺳﻼﻡﹺ ) ﺍﻟﺬﻱ ﻳﺪ‪‬ﻋﻲ ﻛﻞﱞ‬
‫ﻣﻨﻬﻢ ﺃﻧ‪‬ﻪ ﻫﻮ ﻭﻓﻘﻂ ﻫﻮ ﳝﺜﹼﻠﻪ ( ﻧﻈﺎﻣﺎﹰ ﺃﺷﺒ‪‬ﻪ‪ ‬ﻣﺎ ﻳﻜﻮﻥ ﺑﺎﻟﻨﻈﺎﻡ ﺍﳌﹶﻠﹶﻜ‪‬ﻲ‪ ‬ﺍﻟﻘﺴﺮﻱ ‪ ..‬ﻭﺃﻧ‪‬ﻬﻢ‬
‫ﺑﺬﻟﻚ ﻳﻌﺮﺿﻮﻥ ﺑﺸﻜﻞﹴ ﻓﺎﺿﺢ ﻋﻦ ﺍﻻﻟﺘﺰﺍﻡ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ ) ‪.. ( öNæhuZ÷•t/ 3“u‘qä© öNèdã•øBr&ur‬‬
‫‪ ..‬ﻭﺇﺫﺍ ﺳﺄﻟﻨﺎ ﺍﳌﻄﺒ‪‬ﻠﲔ ﻭﺍﳌﺰﻣ‪‬ﺮﻳﻦ ﻹﻗﺎﻣﺔ ﺧﻼﻓﺔ ﻋﻠﻰ ﺿﻮﺀ ﻣﻨﻬﺞ ﺍﻟﺴﻠﻒ ‪ ،‬ﻣﺎ ﺍﻟﻔﺎﺋﺪﺓ‬
‫ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) ‪ ، ( öNæhuZ÷•t/ 3“u‘qä© öNèdã•øBr&ur‬ﺣﻴﻨﻤﺎ ﻳﺒﻘﻰ ﺍﳊﺎﻛﻢ ﰲ ﺍﳊﻜﻢ ﺣﺘ‪‬ﻰ ﻣﻮﺗﻪ‬
‫ﻟﻴﻌﻴ‪‬ﻦ ﻫﻮ ﺧﻠﻴﻔﺘﻪ ؟!!! ‪ ..‬ﻭﻣﺎ ﺍﻟﻔﺎﺋﺪﺓ ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) ‪ ] ( ( Í•öDF{$# ’Îû öNèdö‘Ír$x©ur‬ﺁﻝ‬
‫ﻋﻤﺮﺍﻥ ‪ ، [ ١٥٩ :‬ﻋﻨﺪﻣﺎ ﻻ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﳌﺸﺎﻭﺭﺓ ﻣ‪‬ﻠﹾﺰﹺﻣ‪‬ﺔﹰ ﻟﻠﺤﺎﻛﻢ ؟!!! ‪ ..‬ﻋﻨﺪﻣﺎ ﻧﺴﺄﳍﻢ‬
‫ﺫﻟﻚ ﻻ ﻧﺴﻤﻊ ﺇﻻﱠ ﺍﺗ‪‬ﻬﺎﻣﺎﺕ ﻟﻠﺴﺎﺋﻞ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﺗﻌﺎﱃ ‪‬ﺎ ﻣﻦ ﺳﻠﻄﺎﻥ ‪..‬‬
‫‪ ..‬ﻭﺇﺫﺍ ﺳﺄﻟﻨﺎﻫﻢ ‪ :‬ﻫﻞ ﺁﻟﻴ‪‬ﺎﺕ ﺍﺳﺘﻼﻡ ﺍﻟﺴﻠﻄﺔ ﻣﻦ ﺑﺪﺍﻳﺔ ﻓﺘﺮﺓ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ ﻛﺎﻧﺖ‬
‫ﺑﻮﺣﻲ ﻟﻠﺨﻠﻔﺎﺀ ‪ ،‬ﺃﻡ ﺑﺎﺟﺘﻬﺎﺩ‪ ‬ﺑﺸﺮﻱ‪ ‬ﻣﻨﻬﻢ ؟ ‪ ..‬ﻭﻫﻞ ﺍﺟﺘﻬﺎﺩﻫﻢ ﻣﻌﺼﻮﻡ ﻭﻳ‪‬ﻌ‪‬ﺪ‪ ‬ﻭﺻﻔﺔﹰ‬
‫ﺻﺎﳊﺔﹰ ﻟﻜﻞﱢ ﺯﻣﺎﻥ‪ ‬ﻭﻣﻜﺎﻥ ‪ ،‬ﺃﻡ ﻫﻮ ﻗﻀﻴ‪‬ﺔ ﺗﺎﺭﳜﻴ‪‬ﺔ ﻻ ﲣﺮﺝ ﻋﻦ ﺇﻃﺎﺭ ﺍﻟﺘﺎﺭﻳﺦ ‪ ..‬ﻭﺇﺫﺍ‬
‫ﺳﺄﻟﻨﺎﻫﻢ ‪ :‬ﻫﻞ ﺍﻻﻗﺘﺘﺎﻝ ﺑﲔ ﺍﻟﺼﺤﺎﺑﺔ ﻭﻗﻄﻊ ﺃﻋﻨﺎﻗﻬﻢ ﻋﻠﻰ ﺃﻳﺪﻱ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎﹰ ‪ ،‬ﻫﻞ ﻛﺎﻥ‬
‫ﺍﺧﺘﻼﻓﺎﹰ ﻓﻘﻬﻴ‪‬ﺎﹰ ﻋﻠﻰ ﻋﺪﺩ ﺭﻛﻌﺎﺕ ﻓﺮﺍﺋﺾ ﺍﻟﺼﻼﺓ ‪ ،‬ﺃﻡ ﻛﺎﻥ ﺳﻴﺎﺳﻴ‪‬ﺎﹰ ﰲ ﺳﺒﻴﻞ ﺳﻠﻄﺎﻥ‬
‫ﺍﳊﻜﻢ ؟ ‪ ،‬ﻭﻫﻞ ﻛﺎﻥ ﰲ ﺍﻷﻣﺮ ﻭﻣﺮﺿﺎﺓ ﷲ ﺗﻌﺎﱃ ﻣﺎ ﻳﺴﺘﺤﻖ‪ ‬ﻟﻘﻄﻊ ﺃﻋﻨﺎﻕ ﻋﺸﺮﺍﺕ‬
‫‪٤٥ ‬‬ ‫‪‬‬
‫ﺍﻵﻻﻑ ﻣﻦ ﺃﻋﻨﺎﻗﻬﻢ ﻋﻠﻰ ﺃﻳﺪﻱ ﺑﻌﻀﻬﻢ ؟ ‪ ..‬ﻭﺇﺫﺍ ﺳﺄﻟﻨﺎﻫﻢ ‪ :‬ﻫﻞ ﺃﺳﺌﻠﺘﻨﺎ ﻫﺬﻩ ) ﺍﻟﱵ‬
‫ﲢﻤﻠﻬﺎ ﻛﺘﺐ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﱵ ﺗﻘﺪ‪‬ﺳﻮ‪‬ﺎ ﺃﻧﺘﻢ ( ﺷﺮﻋﻴ‪‬ﺔ ‪ ،‬ﺃﻡ ﻻ ؟ ‪ ..‬ﻭﺇﺫﺍ ﺳﺄﻟﻨﺎﻫﻢ ﻛﻴﻒ‬
‫ﺗﻘﺪ‪‬ﺳﻮﻥ ﻛﺘﺐ ﺍﻟﺘﺎﺭﻳﺦ ﻭﻻ ﺗﺄﺧﺬﻭﻥ ﲟﻀﻤﻮ‪‬ﺎ ؟ ‪ ..‬ﻭﺇﺫﺍ ﺳﺄﻟﻨﺎﻫﻢ ‪ :‬ﻫﻞ ﺃﻧﺘﻢ ﺑﺪﻋﻮﺗﻜﻢ‬
‫ﻟﺪﻭﻟﺔ ﺩﻳﻨﻴ‪‬ﺔ ﺣﺴﺐ ﺃﻫﻮﺍﺋﻜﻢ ﻭﻣﻘﺎﺳﺎﺗﻜﻢ ﺍﳌﺬﻫﺒﻴ‪‬ﺔ ﻭﺍﻟﻄﺎﺋﻔﻴ‪‬ﺔ ﻫﻞ ﺗﺪﻋﻮﻥ ﻟﺪﻭﻟﺔ ﺍﻟﻘﺮﺁﻥ‬
‫ﺍﻟﻜﺮﱘ ‪ ،‬ﺃﻡ ﻟﺪﻭﻟﺔ ﺗﺎﺭﳜﻴ‪‬ﺔ ﻻ ﻋﻼﻗﺔ ﳍﺎ ﺑﺄﺣﻜﺎﻡ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ؟ ‪ ..‬ﻭﺇﺫﺍ ﺳﺄﻟﻨﺎﻫﻢ‬
‫ﻭﺳﺄﻟﻨﺎﻫﻢ ﻭﺳﺄﻟﻨﺎﻫﻢ ﻟﻦ ﳒﺪ ﺇﻻﱠ ﺇﻋﺮﺍﺿﺎﹰ ﻋﻦ ﺍﻹﺟﺎﺑﺎﺕ ﺍﻟﺴﻠﻴﻤﺔ ﺍﻟﱵ ﻳﻘﺘﻀﻴﻬﺎ ﺍﳌﻨﻄﻖ‬
‫ﻭﺍﻟﻌﻘﻞ ﺍﻟﺬﻱ ﻳﺄﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ﺑﺘﻔﻌﻴﻠﻪ ﰲ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺁﻳﺎﺕ ﻛﺘﺎﺑﻪ ﺍﻟﻜﺮﱘ ‪..‬‬
‫‪ ..‬ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﱵ ﲪﻠﻬﺎ ‪ r‬ﺇﱃ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ‪ ،‬ﻭﺍﻟﱵ ﻳﻄﺎﻟﹶﺐ ‪ r‬ﺑﺎﺗ‪‬ﺒﺎﻋﻬﺎ ﻗﺒﻞ ﺃﻱ‪ ‬ﺇﻧﺴﺎﻥ‬
‫ﺁﺧﺮ ﻣﻦ ﺍﻟﺒﺸﺮ ‪ ،‬ﲡﻌﻠﻪ ﲟﻮﻗﻒ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﺸﲑ‪ ‬ﻓﻴﻪ ﺃﻭ ﻳ‪‬ﻮﺻﻲ ﻷﻱ‪ ‬ﻛﺎﻥ ﺑﺎﳋﻼﻓﺔ ﺑﻌﺪﻩ ‪،‬‬
‫ﻻ ﻷﰊ ﺑﻜﺮ ‪ ،‬ﻭﻻ ﻟﻌﻠﻲ ‪ ،‬ﻭﻻ ﻟﻐﲑﳘﺎ ‪ ...‬ﻭﺣﱴ ﻟﻮ ﻓﺮﺿﻨﺎ ﺟﺪﻻﹰ ﺃﻧ‪‬ﻪ ﺛﺒﺖ ﺫﻟﻚ ﺗﺎﺭﳜﻴ‪‬ﺎﹰ ‪،‬‬
‫ﻓﺈﻥﱠ ﻓ‪‬ﻌ‪‬ﻠﹶﻪ ﻫﺬﺍ ﻧﺎﺗﺞ‪ ‬ﻋﻦ ﻛﻮﻧﻪ ﺣﺎﻛ‪‬ﻤﺎﹰ ﻭﺯﻋﻴﻤﺎﹰ ﻟﻠﻤﺠﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ‪ ، ‬ﻭﻟﻴﺲ ﻋﻦ ﻛﻮﻧﻪ‬
‫ﺭﺳﻮﻻﹰ ‪ ..‬ﻓﺎﻟﺮﺳﻮﻝ ‪ r‬ﻻ ﳝﻜﻨﻪ ﺃﺑﺪﺍﹰ ﺃﻥ ﳜﺎﻟﻒ ﺗﻌﺎﻟﻴﻢ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﱵ ﳛﻤﻠﻬﺎ ﻟﻠﺒﺸﺮﻳ‪‬ﺔ ‪،‬‬
‫ﻭﺍﻟﱵ ﻓﻴﻬﺎ ﺃﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ) ‪.. ( öNæhuZ÷•t/ 3“u‘qä© öNèdã•øBr&ur‬‬
‫‪ ..‬ﻭﻣﻦ ﻳﻨﻈﺮ ﻧﻈﺮﺓ ﻋﻤﻖ ﰲ ﺍﳌﺼﻄﻠﺤﺎﺕ ﺍﻟﺘﺎﺭﳜﻴ‪‬ﺔ ﺍﻟﺴﺎﺋﺪﺓ ﰲ ﻣﺮﺍﺟﻌﻨﺎ ﺍﻟﺘﺎﺭﳜﻴ‪‬ـﺔ ))‬
‫ﺍﻟﺪﻭﻟﺔ ﺍﻷﻣﻮﻳ‪‬ﺔ ‪ ،‬ﺍﻟﺪﻭﻟﺔ ﺍﻟﻌﺒ‪‬ﺎﺳﻴ‪‬ﺔ ‪ (( ............‬ﻳﺮﻯ ﺃﻥﱠ ﻫﺬﻩ ﺍﻟﺪﻭﻝ ﺃﻗﺮﺏ ﺇﱃ ﺍﻟﻘﺒﻠﻴ‪‬ـﺔ‬
‫ﻣﻨﻬﺎ ﺇﱃ ﺭﻭﺡ ﺍﻹﺳﻼﻡ ‪ ،‬ﻓﺄﲰﺎﺅﻫﺎ ﺗﺘﻌﻠﱠﻖ ﺑﻘﺒﺎﺋﻞ ﻭﻋﺎﺋﻼﺕ ‪ ،‬ﻭﻟﻴﺲ ﲟﺒﺪﺃ‪ ‬ﻗﺮﺁﱐﱟ ﻳـﺄﻣﺮ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﺑﻪ ‪ ،‬ﻭﻣﺎ ﻳ‪‬ﺆﻛﱢﺪ ﺃﻥﱠ ﻫﺬﻩ ﺍﳌﺼﻄﻠﺤﺎﺕ ﺗﺼﻮ‪‬ﺭ ﺣﻘﻴﻘﺔ ﻣﺎﻫﻴ‪‬ﺔ ﻫﺬﻩ ﺍﻟـﺪﻭﻝ ﺳﻴﺎﺳـﻴ‪‬ﺎﹰ ))‬
‫ﺩﻭﻟﺔ ﺃﻣﻮﻳ‪‬ﺔ ‪ ،‬ﺩﻭﻟﺔ ﻋﺒ‪‬ﺎﺳﻴ‪‬ﺔ ‪ (( .......‬ﻭﺑﺄﻧ‪‬ﻬﺎ ﺩﻭﻝ ﻋﺎﺋﻼﺕ ﻭﻗﺒﺎﺋﻞ ‪ ،‬ﻫﻮ ﻛﻴﻔﻴ‪‬ﺔ ﻭﺻـﻮﻝ‬
‫ﺭﺃﺱ ﺍﳍﺮﻡ ﺍﻟﺴﻴﺎﺳﻲ ﺇﱃ ﺍﻟﺴﻠﻄﺔ ‪ ،‬ﻭﻛﻴﻒ ﺃﻧ‪‬ﻪ ﻻ ﻋﻼﻗﺔ ﻟﻪ ﺃﺑﺪﺍﹰ ﲟﺒﺪﺃ ﺍﻟﺸﻮﺭﻯ ﺍﻟﺬﻱ ﻳـﺄﻣﺮ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﺑﻪ ‪ ،‬ﺑﻞ ﻭﻳﻨﺎﻗﺾ ﻫﺬﺍ ﺍﳌﺒﺪﺃ ‪ .....‬ﻓﻜﻴﻒ ﺇﺫﺍﹰ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﻟﺪﻭﻝ ) ﺑﺎﳌﻌﻴﺎﺭ ﺍﻟﻘﺮﺁﱐ‬
‫( ﺇﺳﻼﻣﻴ‪‬ﺔ ﺳﻴﺎﺳﻴ‪‬ﺎﹰ ؟!!! ‪..‬‬
 ‫‪٤٦ ‬‬ ‫‪‬‬
‫ﻭﻛﻴﻒ ﳝﻜﻨﻨﺎ ﺃﻥ ﻧﺪﻋﻮﺍ ﺍﻵﻥ ﺇﱃ ﺑﻨﺎﺀ ﺩﻭﻝﹴ ﻭﻓﻖ ﺁﻟﻴﺎﺕ ﺗﺪﺍﻭﻝ ﺍﻟﺴﻠﻄﺔ ﻋﻨﺪ ﺍﻟﺴﻠﻒ ‪،‬‬
‫ﻭﻧﺴﻤ‪‬ﻴﻬﺎ ﺩﻭﻻﹰ ﻭﻓﻖ ﺍﳌﻌﻴﺎﺭ ﺍﻹﺳﻼﻣﻲ ﺍﻟﺬﻱ ﻳﺮﻳﺪﻩ ﺍﷲ ﺗﻌﺎﱃ ؟!!! ‪ ..‬ﻛﻴﻒ ؟!!! ‪ ..‬ﻟﻨﺘﺨﻴ‪‬ﻞ‬
‫ﺃﻥﱠ ﺣﺎﻛﻤﺎﹰ ﻣﺎ ﺍﻵﻥ ﰲ ﺃﻱ‪ ‬ﲨﻬﻮﺭﻳ‪‬ﺔ ﻳﺒﻘﻰ ﺣﺎﻛﻤﺎﹰ ﺣﱴ ﻣﻮﺗﻪ ‪ ،‬ﻭﻗﺒﻞ ﻣﻮﺗﻪ ﻳ‪‬ﻌﻴ‪‬ﻦ ﺧﻠﻔﺎﹰ ﻟـﻪ ‪،‬‬
‫ﺃﻭ ﳜﺘﺎﺭ ﻫﻮ ﺳﺘ‪‬ﺔ ﳑ‪‬ﻦ ﻳﺮﻳﺪ ﻟﻴﺨﺘﺎﺭ ﻫﺆﻻﺀ ﺍﻟﺴﺘ‪‬ﺔ ﻭﺍﺣﺪﺍﹰ ﻣﻨﻬﻢ ‪ ،‬ﻭﻣﻦ ﳜﺘﺎﺭﻭﻧﻪ ﺳﻴﺒﻘﻰ ﺣﺘ‪‬ﻰ‬
‫ﻣﻮﺗﻪ ﻟﺘﺘﻜﺮ‪‬ﺭ ﺍﳌﺴﺄﻟﺔ ‪ ،‬ﺃﻭ ﻟﻨﺘﺨﻴ‪‬ﻞ ﺃﻥﱠ ﺍﻟﺴﻠﻄﺔ ﻣﻠﻚ ﻟﻌﺎﺋﻠﺔ ﻻ ﲣﺮﺝ ﻣﻨﻬﺎ ‪ ،‬ﲝﻴﺚ ﻳﺮﺙ ﺍﻹﺑﻦ‬
‫ﺍﳋﻼﻓﺔ ﻋﻦ ﺃﺑﻴﻪ ‪ ..‬ﻫﻞ ﻫﺬﺍ ﻟﻪ ﻋﻼﻗﺔ ﺑﺎﻹﺳﻼﻡ ﻭﺑﺘﻌﺎﻟﻴﻤﻪ ؟ ‪ ..‬ﻫﻞ ﻫﺬﺍ ﻟﻪ ﺫﺭ‪‬ﺓ ﻋﻼﻗﺔ ﺑﻘﻮﻟﻪ‬
‫) ‪3“u‘qä© öNèdã•øBr&ur‬‬ ‫ﺗﻌﺎﱃ ) ‪ ( öNæhuZ÷•t/ 3“u‘qä© öNèdã•øBr&ur‬؟ ‪ ..‬ﺃﻡ ﺃﻧ‪‬ﻬﻢ ﻳﺘﺼﻮ‪‬ﺭﻭﻥ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‬
‫‪ ( öNæhuZ÷•t/‬ﻣﻮﺟ‪‬ﻬﺎﹰ ﻓﻘﻂ ﻟﻠﺤﺎﻛﻢ ﻭﻋﺎﺋﻠﺘﻪ ؟!!! ‪..‬‬
‫‪ ..‬ﻋﻠﻰ ﺃﻱ‪ ‬ﺃﺳﺎﺱ ﻳﻄﺒ‪‬ﻞ ﺍﳌﻄﺒ‪‬ﻠﻮﻥ ﻭﻳﺰﳎﺮ ﺍﳌﺰﳎﺮﻭﻥ ﺑﺈﻗﺎﻣﺔ ﺩﻭﻟﺔ ﺩﻳﻨﻴ‪‬ﺔ ﻭﻓـﻖ ﻣﻨـﻬﺞ‬
‫ﺍﻟﺴﻠﻒ ‪ ،‬ﻣﻌﺘﱪﻳﻨﻬﺎ ﺩﻭﻟﺔ ﺩﻳﻨﻴ‪‬ﺔ ﲡﺴ‪‬ﺪ ﻣﺮﺍﺩ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻛﺘﺎﺑـﻪ ﺍﻟﻜـﺮﱘ ؟ !!! ‪ ..‬ﻧﺘـﺮﻙ‬
‫ﺍﻹﺟﺎﺑﺔ ﳌﻦ ﻛﺎﻥ ﻟﻪ ﻗﻠﺐ ﺃﻭ ﺃﻟﻘﻰ ﺍﻟﺴﻤﻊ ﻭﻫﻮ ﺷﻬﻴﺪ ‪..‬‬
‫‪ ..‬ﰲ ﻣﻌﺮﻛﺔ ﺻﻔﹼﲔ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ ‪ ،‬ﻫﻞ ﻋﻤﻠﻴﺎﺕ ﺍﻟﻘﺘﻞ ﺍﻟﱵ ﻛﺎﻥ ﺟﻴﺶ‪ ‬ﻋﻠﻲ‪ ‬ﻳﻘﻮﻡ‬
‫‪‬ﺎ ﺿﺪ ﺟﻴﺶ ﻣﻌﺎﻭﻳﺔ ‪ ،‬ﻭﺍﻟﱵ ﻛﺎﻥ ﺟﻴﺶ ﻣﻌﺎﻭﻳﺔ ﻳﻘﻮﻡ ‪‬ﺎ ﺿﺪ ﺟﻴﺶ ﻋﻠﻲ ‪ ،‬ﻫﻞ ﻫﻲ‬
‫‪öNæhuZ÷•t/ 3“u‘qä© öNèdã•øBr&ur‬‬ ‫ﲡﺴﻴﺪ ﳌﺮﺍﺩ ﺍﷲ ﺗﻌﺎﱃ ؟!!! ‪ ..‬ﻭﻫﻞ ﳍﺎ ﺫﺭ‪‬ﺓ ﻋﻼﻗﺔ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ )‬
‫( ؟!!! ‪ ..‬ﻭﻫﻞ ﻫﻲ ﺣﻜﻢ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﺬﻱ ﺃﺭﺍﺩﻩ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻜﺮﱘ ؟!!! ‪ ..‬ﻫﻞ ﻫﺬﻩ‬
‫)‪y7Ï9ºsŒ 4 çn$-ƒÎ) HwÎ) (#ÿr߉ç7÷ès? žwr& t•tBr& 4 ¬! žwÎ) ãNõ3ßÛø9$# ÈbÎ‬‬ ‫ﺍﻷﻋﻤﺎﻝ ﻫﻲ ﻋﻤﻞ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ )‬
‫‪ ] ( šcqßJn=ôètƒ Ÿw Ĩ$¨Z9$# uŽsYò2r& £`Å3»s9ur ãNÍh‹s)ø9$# ßûïÏe$!$#‬ﻳﻮﺳﻒ ‪ ، [ ٤٠ :‬ﻭﺫﻟﻚ ﲝﺠ‪‬ﺔ‬
‫ﺍﻟﺒﻴﻌﺔ ﺍﻟﱵ ﺃﹸﻋﻄﻴﺖ ﻟﻜﻞﱟ ﻣﻨﻬﻤﺎ ؟!!! ‪..‬‬
‫‪öNèdã•øBr&ur‬‬ ‫‪ ..‬ﻟﻮ ﻧﻈﺮﻧﺎ ﺇﱃ ﺗﺎﺭﳜﻨﺎ ﺍﻟﻄﻮﻳﻞ ‪ ..‬ﻣﱴ ﰎﱠ ﺍﻟﻌﻤﻞ ﺣﻘﻴﻘﺔ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ )‬
‫©‪ ] ( öNæhuZ÷•t/ 3“u‘qä‬ﺍﻟﺸﻮﺭﻯ ‪ ، [ ٣٨ :‬ﺑﺎﻟﺸﻜﻞ ﺍﻟﺬﻱ ﻳﺮﻳﺪﻩ ﺍﷲ ﺗﻌﺎﱃ ؟!!! ‪..‬‬
‫‪٤٧ ‬‬ ‫‪‬‬
‫‪ ..‬ﺍﳌﺸﻜﻠﺔ ﺃﻧ‪‬ﻪ ﰎﱠ ﺧﻼﻝ ﺍﻟﺘﺎﺭﻳﺦ ﲢﻮﻳﻞ ﺍﻟﺮﺟﺎﻝ ﺇﱃ ﺃﺻﻨﺎﻡ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﰎﱠ ﲢﻮﻳﻞ ﺍﻟﺘﺎﺭﻳﺦ‬
‫ﺇﱃ ﻣﻨﻬﺞ ﺑﺪﻳﻞ ﻋﻦ ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﺍﳌﻄﺎﻟ‪‬ﺒﻮﻥ ﺑﻌﺪﻡ ﻓﺼﻞ ﺍﻟﺪ‪‬ﻳﻦ ﻋﻦ ﺍﻟﺴﻴﺎﺳﺔ ﻫﻢ ﻣﻦ‬
‫ﺃﻛﱪ ﻋﺎﺑﺪﻱ ﺃﺻﻨﺎﻡ ﺍﻟﺘﺎﺭﻳﺦ ‪ ..‬ﻓﻜﻴﻒ ﺇﺫﺍﹰ ﻳﺴﻤ‪‬ﻮﻥ ﺩﻭﻟﺘﻬﻢ ﺍﻟﱵ ﻳﺪﻋﻮﻥ ﺇﻟﻴﻬﺎ ﺩﻭﻟﺔ ﺩﻳﻨﻴ‪‬ﺔ ‪،‬‬
‫ﻭﻳﺰﻋﻤﻮﻥ ﺃﻧ‪‬ﻬﺎ ﳏﺴﻮﺑﺔ ﻋﻠﻰ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ؟!!! ‪..‬‬
‫‪ ..‬ﻋﺎﺑﺪﻭ ﺃﺻﻨﺎﻡ ﺍﻟﺘﺎﺭﻳﺦ ﻳﻘﻮﻟﻮﻥ ﺇﻥﱠ ﺍﻷﻣ‪‬ﺔ ﻟﻦ ﺗﺼﻞ ﺇﱃ ﻣﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﳌﺴﻠﻤﻮﻥ ﰲ‬
‫ﻋﺼﺮ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ ‪ ،‬ﻭﺇﻥﱠ ﺍﳊﻜﹼﺎﻡ ﺣﱴ ﻗﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ ﻟﻦ ﻳﺼﻠﻮﺍ ﺇﱃ ﻣﺮﺗﺒﺔ ﺍﳋﻠﻔﺎﺀ‬
‫ﺍﻟﺮﺍﺷﺪﻳﻦ ‪ ،‬ﻭﻳﻄﺎﻟﺒﻮﻥ ﺑﺈﻋﺎﺩﺓ ﺍﳋﻼﻓﺔ ﲟﺎ ﻳﻘﺎﺭﺏ ﻓﺘﺮﺓ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ ‪ ..‬ﺑﻨﺎﺀ ﻋﻠﻰ ﺫﻟﻚ‬
‫ﻭﺑﻨﺎﺀ ﻋﻠﻰ ﻗﻄﻊ ﺃﻋﻨﺎﻕ ﻋﺸﺮﺍﺕ ﺍﻵﻻﻑ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻋﻠﻰ ﻳﺪ ﺇﺧﻮﺍ‪‬ﻢ ﺍﻟﺼﺤﺎﺑﺔ ﰲ ﻓﺘﺮﺓ‬
‫ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ ﻭﻣﺎ ﺗﺒﻌﻬﺎ ‪ ،‬ﺑﻨﺎﺀ ﻋﻠﻰ ﺫﻟﻚ ﻛﻴﻒ ﳝﻜﻨﻨﺎ ﲣﻴ‪‬ﻞ ﺍﻟﺪﻭﻟﺔ ﺍﻟﱵ ﻳ‪‬ﻄﺎﻟ‪‬ﺐ ‪‬ﺎ‬
‫ﻋﺎﺑﺪﻭ ﺃﺻﻨﺎﻡ ﺍﻟﺘﺎﺭﻳﺦ ؟!!! ‪ ..‬ﺃﻡ ﺃﻧ‪‬ﻬﻢ ﺳﻴ‪‬ﺨ‪‬ﺮﹺﺟﻮﻥ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ ﻭﻣﺎ ﺗﺒﻌﻬﻢ ﻣﻦ ﺃﻣﺮﺍﺀ‬
‫ﻟﻠﻤﺆﻣﻨﲔ ﻣﻦ ﻗﺒﻮﺭﻫﻢ ﻟﻴﺴﻠﹼﻤﻮﻫﻢ ﺍﳊﻜﻢ ﰲ ﻋﺼﺮﻧﺎ ؟!!! ‪ ..‬ﻭﺣﱴ ﻟﻮ ﻗﺎﻣﻮﺍ – ﺟﺪﻻﹰ –‬
‫ﺑﺈﺧﺮﺍﺟﻬﻢ ﻣﻦ ﻗﺒﻮﺭﻫﻢ ﻭﻗﺎﻣﻮﺍ ﺑﺘﺴﻠﻴﻤﻬﻢ ﻣﻘﺎﻟﻴﺪ ﺍﳊﻜﻢ ‪ ،‬ﻓﻬﻞ ﺳﻴﺤﻜﻢ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻭﻥ‬
‫ﺑﺬﺍﺕ ﺍﻵﻟﻴ‪‬ﺔ ﺍﻟﱵ ﺣﻜﻤﻮﺍ ‪‬ﺎ ﰲ ﻋﺼﺮﻫﻢ ؟!!! ‪ ..‬ﺃﻡ ﺃﻥﱠ ﺍﻟﻘﻀﻴ‪‬ﺔ ﻗﻀﻴ‪‬ﺔ ﻣﺘﺎﺟﺮﺓ ﺑﺎﻟﺪ‪‬ﻳﻦ‬
‫ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﺃﻫﺪﺍﻑ ﺳﻴﺎﺳﻴ‪‬ﺔ ﲝﺘﺔ ؟!!! ‪ ..‬ﺃﻡ ﺃﻧ‪‬ﻬﺎ ﻗﻀﻴ‪‬ﺔ ﺗﻴﻪ ﻓﻜﺮﻱ ﻭﺛﻘﺎﰲ ﲝﻴﺚ ﻻ ﻳﻌﻠﻢ‬
‫ﺍﻟﺘﺎﺋﻪ ﺣﻘﻴﻘﺔ ﻣﺎ ﻳﻘﻮﻝ ؟!!! ‪..‬‬
‫‪ ..‬ﺍﻟﺴﻴﺎﺳﺔ ﻫﻲ – ﻛﻤﺎ ﻳﻘﻮﻝ ﺑﻌﻀﻬﻢ – ﻓﻦ ﺍﳌﻤﻜﻦ ﻭﺍﻟﺘﻔﺎﻋﻞ ﻣﻊ ﺍﻟﻮﺍﻗﻊ ‪ ،‬ﻭﻣﺒﻨﻴ‪‬ﺔ‬
‫ﻋﻠﻰ ﺍﳌﺼﺎﱀ ‪ ..‬ﻭﺍﻟﺪ‪‬ﻳﻦ ﻫﻮ ﻋﻘﻴﺪﺓ ﻭﻗﻴﻢ ﻧﺒﻴﻠﺔ ﺗﺪﻓﻊ ﻟﻠﺤﻖ ﺍ‪‬ﺮ‪‬ﺩ ﺑﻐﺾ ﺍﻟﻨﻈﺮ ﻋﻦ ﺍﳌﺼﻠﺤﺔ‬
‫ﺍﳋﺎﺻ‪‬ﺔ ‪ ..‬ﻟﺬﻟﻚ ‪ ..‬ﻻ ﺑﺪ‪ ‬ﻣﻦ ﻓﺼﻞ ﺍﻷﻣﺮﻳﻦ ﻋﻦ ﺑﻌﻀﻬﻤﺎ ‪ ،‬ﺍﺣﺘﺮﺍﻣﺎﹰ ﻟﻠﻘﻴﻢ ﺍﻟﻨﺒﻴﻠﺔ ﻟﻠﺪ‪‬ﻳﻦ ‪،‬‬
‫ﻭﺗﱰﻳﻬﺎﹰ ﻟﻪ ﻋﻦ ﺍﳌﺘﺴﻠﹼﻘﲔ ﻋﻠﻴﻪ ﺍﳌﺘﺎﺟﺮﻳﻦ ﺑﻪ ﻷﻏﺮﺍﺿﻬﻢ ﺍﻟﺴﻴﺎﺳﻴ‪‬ﺔ ‪ ،‬ﻭﺗﱰﻳﻬﺎﹰ ﻟﻪ ﻋﻦ ﺍﻟﺘﺎﺋﻬﲔ‬
‫ﺍﻟﺬﻳﻦ ﻳﺘﺨﻴ‪‬ﻠﻮﻥ ﻋﺼﺒﻴ‪‬ﺎ‪‬ﻢ ﻭﺃﻫﻮﺍﺀﻫﻢ ﻋﲔ ﻣﺮﺍﺩ ﺍﷲ ﺗﻌﺎﱃ ‪ ..‬ﻭﻫﺬﺍ ﻻ ﻳﻌﲏ – ﻛﻤﺎ ﻳﻔﺘﺮﻱ‬
‫ﺍﻟﺸﻤﻮﻟﻴ‪‬ﻮﻥ ﺍﶈﺴﻮﺑﻮﻥ ﻋﻠﻰ ﺍﻟﺪ‪‬ﻳﻦ – ﺇﻗﺼﺎﺀ ﺍﻟﺪ‪‬ﻳﻦ ﻭﺟﻌﻠﻪ ﺗﺎﺑﻌﺎﹰ ﻟﻠﺴﻴﺎﺳﺔ ‪ ..‬ﺃﺑﺪﺍﹰ ‪ ..‬ﻫﺬﺍ‬
‫‪٤٨ ‬‬ ‫‪‬‬
‫ﻳﻌﲏ ﺗﱰﻳﻪ ﺍﻟﺪ‪‬ﻳﻦ ﻭﺇﺑﻌﺎﺩ ﺃﺣﻜﺎﻣﻪ ﻭﻫﻴﺒﺘﻪ ﻭﻗﻴﻤﻪ ﻭﻣﺒﺎﺩﺋﻪ ﻋﻦ ﺍﳌﺘﺎﺟﺮﻳﻦ ﺑﻪ ﻷﻏﺮﺍﺿﻬﻢ‬
‫ﺍﻟﺴﻴﺎﺳﻴ‪‬ﺔ ‪..‬‬
‫ﻫﺬﺍ ﺍﻟﺘﱰﻳﻪ ﻟﻠﺪ‪‬ﻳﻦ ﺍﳊﻖ‪ ‬ﻛﻘﻴﻢ ﻧﺒﻴﻠﺔ ﲢﻜﻢ ﺇﺭﺍﺩﺓ ﻣﺘ‪‬ﺒﻌﻴﻪ ‪ ،‬ﻭﻛﺸﻌﺎﺋﺮ ﻋﺒﺎﺩﺍﺕ ﳝﺎﺭﺳﻬﺎ‬
‫ﻣﺘ‪‬ﺒﻌﻮﻩ ‪ ،‬ﺑﻌﻴﺪﺍﹰ ﻋﻦ ﺃﻱ‪ ‬ﻣﺘﺎﺟﺮﺓ ﺳﻴﺎﺳﻴ‪‬ﺔ ‪‬ﺬﺍ ﺍﻟﺪ‪‬ﻳﻦ ‪ ،‬ﻳﻜﻮﻥ ﰲ ﺃﺟﻠﻰ ﺻﻮﺭﻩ ﺿﻤﻦ ﺇﻃﺎﺭ‬
‫ﺍﻟﺪﻭﻟﺔ ﺍﳊﺮ‪‬ﺓ ﺍﻟﱵ ﺗ‪‬ﺼﺎﻥ ﻓﻴﻬﺎ ﻛﻞﱡ ﺍﳊﻘﻮﻕ ﺩﻭﻥ ﺍﺳﺘﺜﻨﺎﺀ ‪ ،‬ﻭﳉﻤﻴﻊ ﺃﺑﻨﺎﺀ ﺍ‪‬ﺘﻤﻊ ﺩﻭﻥ ﺍﺳﺘﺜﻨﺎﺀ‬
‫‪ ،‬ﳑ‪‬ﺎ ﻳﺆﻣ‪‬ﻦ ﺣﺮﻳ‪‬ﺔ ﺍﻟﻌﺒﺎﺩﺓ ﻟﻠﺠﻤﻴﻊ ‪ ،‬ﻭﳛﻔﻆ ﺣﻘﻮﻕ ﺍﳉﻤﻴﻊ ‪ ،‬ﻭﳝﻨﻊ ﺃﻳ‪‬ﺎﹰ ﻣﻦ ﺍﻟﺘﻌﺪ‪‬ﻱ ﻋﻠﻰ ﺃﻱ‪‬‬
‫ﻛﺎﻥ ‪ ،‬ﻭﻛﻞﱡ ﺫﻟﻚ ﻣﻦ ﺃﻫﻢ‪ ‬ﺗﻌﺎﻟﻴﻢ ﻛﻞﱢ ﺍﻷﺩﻳﺎﻥ ﺍﻟﺴﻤﺎﻭﻳ‪‬ﺔ ‪..‬‬
‫ﳓﻦ ﻧﻌﻠﻢ ﺃﻥﱠ ﺍﻟﺴﻠﻄﺔﹶ ﺿﺮﻭﺭﺓﹲ ﳊﻤﺎﻳﺔ ﺍﻟﻌﻘﺪ ﺍﻻﺟﺘﻤﺎﻋﻲ ﺍﻟﺬﻱ ﻳﺸﻜﹼﻞ ﺍﻟﻘﺎﺳﻢ ﺍﳌﺸﺘﺮﻙ‬
‫ﺑﲔ ﺃﺑﻨﺎﺀ ﺍ‪‬ﺘﻤﻊ ‪ ..‬ﻓﺤﻤﺎﻳﺔ ﺍﳋﺼﻮﺻﻴ‪‬ﺎﺕ ﺍﻻﻗﺘﺼﺎﺩﻳ‪‬ﺔ ﻭﺍﻟﺸﺨﺼﻴ‪‬ﺔ ﻳﻘﺘﻀﻲ ﺳﻠﻄﺔ ﺗﺼﻮ‪‬ﺎ ‪..‬‬
‫ﻓﺎﻟﺴﻠﻄﺔ ﻫﻲ ﺭﺍﺩﻉ ﻟﻜﻞﱢ ﺟﺎﻣﺢﹴ ﳓﻮ ﳘﺠﻴ‪‬ﺘﻪ ﺍﻟﺬﺍﺗﻴ‪‬ﺔ ‪ ،‬ﻭﻟﺬﻟﻚ ﺃﹸﻋﻄﻴﺖ ﺍﻟﺴﻠﻄﺔ ﻗﻴﻤﺔ ﻛﺒﲑﺓ‬
‫ﰲ ﺍﻹﻣﱪﺍﻃﻮﺭﻳ‪‬ﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ ﺍﻟﱵ ﻛﺎﻧﺖ ) ﰲ ﻣﻌﻈﻤﻬﺎ ( ﴰﻮﻟﻴ‪‬ﺔ ‪ .....‬ﻭﻟﻜﻦ ‪ ..‬ﻣﻊ ﺗﻄﻮ‪‬ﺭ‬
‫ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ﺣﻀﺎﺭﻳ‪‬ﺎﹰ ﻭﻋﻠﻤﻴ‪‬ﺎﹰ ﻭﺗﻜﻨﻮﻟﻮﺟﻴ‪‬ﺎﹰ ‪ ،‬ﺑﺪﺃﺕ ﺣﺮﻳ‪‬ﺔ ﺍﻟﻔﺮﺩ ﺗﻈﻬﺮ ﺩﻭﻥ ﺍﳌﺴﺎﺱ ﺑﺎﻟﻌﻘﺪ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻲ ‪ ،‬ﻓﺤﺮﻳ‪‬ﺔ ﺍﻟﻔﺮﺩ ﺃﺻﺒﺤﺖ ﺗﺄﺧﺬ ﺣﻴ‪‬ﺰﺍﹰ ﺃﻛﱪ ﻋﻠﻰ ﺣﺴﺎﺏ ﺳﻠﻄﺔ ﺍﳊﺎﻛﻢ ﺍﻟﺸﻤﻮﱄ‬
‫‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻰ ﺣﺴﺎﺏ ﺳﻠﻄﺔ ﺍﻟﻘﺎﻧﻮﻥ ‪..‬‬
‫‪ ..‬ﻋﱪ ﺍﻟﺘﺎﺭﻳﺦ ﻛﺎﻧﺖ ﺍﳌﺪﻥ ﳎﺘﻤﻌﺎﺕ ﺷﺒﻪ ﻣﻨﻐﻠﻘﺔ ‪ ،‬ﻭﺫﻟﻚ ﺑﺴﺒﺐ ﺍﻻﻧﻐﻼﻕ‬
‫ﺍﳊﻀﺎﺭﻱ ﰲ ﺍﳌﺎﺿﻲ ‪ ،‬ﻭﻛﺎﻥ ﻣﻔﻬﻮﻡ ﺍﻟﺪﻭﻟﺔ ﺿﻤﻦ ﺇﻃﺎﺭ ﺍﳌﺪﻳﻨﺔ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﺈﻣﻜﺎﻧﻴﺔ ﻭﺟﻮﺩ‬
‫ﺍﻟﺪﳝﻘﺮﺍﻃﻴ‪‬ﺎﺕ ﻛﺎﻧﺖ ﺗﺘﺒﻠﻮﺭ ﻣﻊ ﺍﻟﺰﻣﻦ ﰲ ﻫﺬﻩ ﺍﳌﺪﻥ ‪ .....‬ﻭﻣﻊ ﺍﻟﺰﻣﻦ ﺣﻴﺚ ﺃﹸﻧﺸﺌﺖ‬
‫ﺍﻹﻣﱪﺍﻃﻮﺭﻳ‪‬ﺎﺕ ﻭﺍﻟﺪﻭﻝ ﺍﻟﻜﱪﻯ ﺍﻟﱵ ﺗﺸﻤﻞ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﳌﺪﻥ ‪ ،‬ﺑﺪﺃﺕ ﺗﺘﻼﺷﻰ ﺇﻣﻜﺎﻧﻴ‪‬ﺔ ﻗﻴﺎﻡ‬
‫ﻫﺬﻩ ﺍﻟﺪﳝﻘﺮﺍﻃﻴ‪‬ﺎﺕ ﰲ ﻣﺪ‪‬ﺎ ‪ ..‬ﻭﻟﻜﻦ ‪ ..‬ﻧﺘﻴﺠﺔ ﺗﺄﺛﲑ ﺍﻟﺪﻳﺎﻧﺎﺕ ﻛﺎﻹﺳﻼﻡ ﻭﺍﳌﺴﻴﺤﻴ‪‬ﺔ ‪ ،‬ﲟﺎ‬
‫ﲢﻤﻞ ﻣﻦ ﻗﻴﻢ ﺗﺴﺎﻣﺢ ﻭﻋﻴﺶ ﻣﺸﺘﺮﻙ ‪ ،‬ﺑﺪﺃﺕ ﺍﻟﻨﻈﻢ ﺍﻟﺴﻴﺎﺳﻴ‪‬ﺔ ﺗﺘﺒﻠﻮ‪‬ﺭ ﻣﻊ ﺍﻟﺰﻣﻦ ﺑﺎﺗ‪‬ﺠﺎﻩ ﺑﻨﺎﺀ‬
‫ﺩﳝﻘﺮﺍﻃﻴ‪‬ﺎﺕ ﻭﻟﻴﺪﺓ ﻣﺴﺒﻮﻛﺔ ﺑﻘﻮﺍﻟﺐ ﻫﺬﻩ ﺍﳌﻌﺘﻘﺪﺍﺕ ﻭﻓﻬﻢ ﺍﻟﺒﺸﺮ ﳍﺎ ‪..‬‬
 ‫‪٤٩ ‬‬ ‫‪‬‬
‫ﻭﻣﺴﺄﻟﺔ ﺣﻖ ﺍﻟﺘﺼﻮﻳﺖ ﺑﺪﺃﺕ ﺗﻐﺰﻭ ﺍﻟﻌﺎﱂ ﻣﻨﺬ ﺑﺪﺍﻳﺔ ﺍﻟﻘﺮﻥ ﺍﻟﻌﺸﺮﻳﻦ ‪ ،‬ﻭﻗﺪ ﺃﺛﱠﺮﺕ‬
‫ﺍﳊﺮﺏ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ﺍﻷﻭﱃ ﻋﻠﻰ ﲰﺖ ﺍﻟﺘﻮﺟ‪‬ﻪ ﺍﻟﺪﳝﻘﺮﺍﻃﻲ ‪ ،‬ﻋﱪ ﺍﻟﱰﻭﻉ ﳓﻮ ﺍﻷﻳﺪﻳﻮﻟﻮﺟﻴ‪‬ﺎﺕ‬
‫ﺍﻟﻘﻮﻣﻴ‪‬ﺔ ‪ ،‬ﻓﻜﺎﻧﺖ ﺍﻷﻭﻟﻮﻳ‪‬ﺔ ﳍﺬﻩ ﺍﻟﺘﻮﺟ‪‬ﻬﺎﺕ ﺍﻷﻳﺪﻳﻮﻟﻮﺟﻴ‪‬ﺔ ﻋﻠﻰ ﺣﺴﺎﺏ ﺍﻟﺘﻮﺟ‪‬ﻬﺎﺕ‬
‫ﺍﻟﺪﳝﻘﺮﺍﻃﻴ‪‬ﺔ ﻭﺍﻟﻠﻴﱪﺍﻟﻴ‪‬ﺔ ‪ ..‬ﻭﺑﻌﺪ ﺍﳊﺮﺏ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪ ،‬ﻭﺑﻌﺪ ﺍﻣﺘﺪﺍﺩ ﺍﻟﻨﻔﻮﺫ ﺍﻟﺸﻴﻮﻋﻲ ﺇﱃ‬
‫ﺃﻭﺭﻭﺑﺎ ﺍﻟﺸﺮﻗﻴ‪‬ﺔ ﻭﻏﲑﻫﺎ ‪ ،‬ﺣﺪﺛﺖ ﺍﻧﺘﻜﺎﺳﺔ ﺃﹸﺧﺮﻯ ﻟﻠﺘﻮﺟ‪‬ﻪ ﳓﻮ ﺍﻟﺪﳝﻘﺮﺍﻃﻴ‪‬ﺔ ‪ ،‬ﻓﻤﻌﻈﻢ ﻫﺬﻩ‬
‫ﺍﻟﺪﻭﻝ ﻭﻣﻌﻈﻢ ﺍﻟﺪﻭﻝ ﺍﳌﺴﺘﻘﻠﹼﺔ ﻛﺎﻧﺖ ﺗﺪ‪‬ﻋﻲ ﺍﻟﺪﳝﻘﺮﺍﻃﻴ‪‬ﺔ ﻣﻊ ﺃﻧ‪‬ﻬﺎ ﴰﻮﻟﻴ‪‬ﺔ ‪..‬‬
‫‪ ..‬ﻭﻟﻜﻦ ﻣﻊ ﺍ‪‬ﻴﺎﺭ ﺍﻟﻨﻈﺎﻡ ﺍﻟﺸﻴﻮﻋﻲ ‪ ،‬ﻋﺎﺩﺕ ﻣﻦ ﺟﺪﻳﺪ ﻧﺴﺎﺋﻢ ﺇﻣﻜﺎﻧﻴ‪‬ﺔ ﺍﻟﺘﺤﻮ‪‬ﻝ‬
‫ﺍﻟﺪﳝﻘﺮﺍﻃﻲ ‪‬ﺐ‪ ‬ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺪﻭﻝ ‪ ..‬ﻭﺑﻌﺪ ﺛﻮﺭﺓ ﺍﻻﺗ‪‬ﺼﺎﻻﺕ ﺣﻴﺚ ﺃﺻﺒﺢ ﺍﻟﻌﺎﱂ ﻗﺮﻳﺔ‬
‫ﻭﺍﺣﺪﺓ ‪ ،‬ﺑﺪﺃﺕ ﻋﺪﻭﻯ ﺍﻟﺪﳝﻘﺮﺍﻃﻴ‪‬ﺔ ﺗﻨﺘﺸﺮ ‪ ،‬ﺑﻞ ﺃﺻﺒﺢ ﺍﻟﺘﻮﺟ‪‬ﻪ ﳓﻮ ﻣﺎ ﻫﻮ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ‬
‫ﻭﻫﻮ ﺍﻟﺪﳝﻘﺮﺍﻃﻴ‪‬ﺔ ﺍﻟﻠﻴﱪﺍﻟﻴ‪‬ﺔ ‪ ..‬ﻓﺎﳌﺘﺘﺒ‪‬ﻊ ﳋﻂ ﺳﲑ ﺍﻟﺘﺤﻮ‪‬ﻻﺕ ﺍﻟﺴﻴﺎﺳﻴ‪‬ﺔ ﺃﺧﲑﺍﹰ ﳛﺲ‪ ‬ﺃﻥﱠ ﺍﻟﻨﻈﺎﻡ‬
‫ﺍﻟﻠﻴﱪﺍﱄ ﻫﻮ ﺍﳍﺪﻑ ﺍﻟﺬﻱ ﺳﻴﺼﺒﺢ ﻣﻌﻴﺎﺭﺍﹰ ﻟﻜﻞﱢ ﺍﻷﻧﻈﻤﺔ ﰲ ﺍﻟﻌﺎﱂ ‪..‬‬
‫‪ ..‬ﻭﻣﺒﺪﺃ ﺍﻟﺸﻮﺭﻯ ﻛﻤﺎ ﻳﺒﻴ‪‬ﻨﻪ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﻳﻨﻔﻚ‪ ‬ﺃﺑﺪﺍﹰ ﻋﻦ ﺍﳊﺎﻟﺔ ﺍﻹﳝﺎﻧﻴ‪‬ﺔ‬
‫‪tûïÏ%©!$#ur‬‬ ‫ﻭﺍﳊﻀﺎﺭﻳ‪‬ﺔ ﻟﻠﻤﺠﺘﻤﻊ ‪ ..‬ﺍﻟﺸﻮﺭﻯ ﻫﻲ ﻣﺴﺄﻟﺔ ﺩﳝﻘﺮﺍﻃﻴﺔ ﺩﺍﺧﻞ ﺍﻹﻃﺎﺭ ﺍﻹﳝﺎﱐ )‬
‫†‪(#qç/$yftGó™$# tûïÏ%©!$#ur ÇÌÐÈ tbrã•Ïÿøótƒ öNèd (#qç6ÅÒxî $tB #sŒÎ)ur |·Ïmºuqxÿø9$#ur ÄNøOM}$# uŽÈµ¯»t6x. tbqç7Ï^tGøgs‬‬

‫‪!#sŒÎ) tûïÏ%©!$#ur ÇÌÑÈ tbqà)ÏÿZムöNßg»uZø%y—u‘ $£JÏBur öNæhuZ÷•t/ 3“u‘qä© öNèdã•øBr&ur no4qn=¢Á9$# (#qãB$s%r&ur öNÍkÍh5t•Ï9‬‬

‫‪öNèdã•øBr&ur‬‬ ‫&‪ ] ( tbrã•ÅÁtG^tƒ öLèe ÞÓøöt7ø9$# ãNåku5$|¹r‬ﺍﻟﺸﻮﺭﻯ ‪ ، [ ٣٩ – ٣٧ :‬ﻓﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‬

‫©‪ ( öNæhuZ÷•t/ 3“u‘qä‬ﺗﻘﻊ ﻭﺳﻂ ﺃﺣﻜﺎﻡ ﺗﺼﻮ‪‬ﺭ‪ ‬ﳎﺘﻤﻌﺎﹰ ﻣﺆﻣﻨﺎﹰ ﻣﻠﺘﺰﻣﺎﹰ ﺑﺎﻟﻘﻴﻢ ﺍﻟﱵ ﳛﻤﻠﻬﺎ ﻛﺘﺎﺏ‬
‫ﺍﷲ ﺗﻌﺎﱃ ‪ ..‬ﺑﻴﻨﻤﺎ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ ﻛﻤﺼﻄﻠﺢ ﺳﻴﺎﺳﻲ ﻭﺿﻌﻲ ﺗ‪‬ﻤﺎﺭ‪‬ﺱ ﺩﺍﺧﻞ ﺍﻹﻃﺎﺭ ﺍﻟﻮﻃﲏ ‪،‬‬
‫ﺑﻐﺾ ﺍﻟﻨﻈﺮ ﻋﻦ ﺍﻻﻧﺘﻤﺎﺀ ﺍﻟﺪ‪‬ﻳﲏ ﻭﺍﳌﺬﻫﱯ ﻭﺍﻟﻄﺎﺋﻔﻲ ‪ ..‬ﻓﺎﳌﺴﺎﺣﺔ ﺍﳌﺸﺘﺮﻛﺔ ﺑﲔ ﻫﺎﺗﲔ‬
‫ﺍﻟﺪﺍﺋﺮﺗﲔ ﻫﻲ ﻣﺴﺎﺣﺔ ﺍﻻﻧﺘﻤﺎﺀ ﺍﻟﻮﻃﲏ ﻭﺍﻟﻘﻴﻢ ﺍﻟﻨﺒﻴﻠﺔ ﺍﻟﱵ ﲡﻤﻊ ﺃﺑﻨﺎﺀ ﺍﻟﻮﻃﻦ ﺍﻟﻮﺍﺣﺪ ‪..‬‬
 ‫‪٥٠ ‬‬ ‫‪‬‬
‫‪ ..‬ﻟﺬﻟﻚ ﻧﻘﻮﻝ ﻟﻠﻤﺘﺎﺟﺮﻳﻦ ﺑﻄﻮﺍﺋﻔﻬﻢ ﻭﻣﺬﺍﻫﺒﻬﻢ ﻭﻋﺼﺒﻴ‪‬ﺎ‪‬ﻢ ﻭﺧﺼﻮﺻﻴ‪‬ﺎ‪‬ﻢ ﺍﻟﻀﻴ‪‬ﻘﺔ‬
‫ﺍﻟﱵ ﻭﺭﺛﻮﻫﺎ ﻛﻤﺎ ﻭﺭﺛﻮﺍ ﺍﻟﻌﻘﺎﺭﺍﺕ ﺩﻭﻥ ﺃﻥ ﻳﻨﻈﺮﻭﺍ ﺇﻟﻴﻬﺎ ﻣﻦ ﻣﻨﻈﺎﺭ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻧﻘﻮﻝ‬
‫ﳍﻢ ‪ :‬ﻛﻔﺎﻛﻢ ﻣﺘﺎﺟﺮﺓ ﺑﺎﻟﺪ‪‬ﻳﻦ ‪ ،‬ﻭﻛﻔﺎﻛﻢ ﻣﻦ ﺍﻟﺘﻀﻠﻴﻞ ﻭﺫﺭ‪ ‬ﺍﻟﺮﻣﺎﺩ ﰲ ﺃﻋﲔ ﺿﺤﺎﻳﺎﻛﻢ ﻣﻦ‬
‫ﺍﻟﺒﺴﻄﺎﺀ ﻭﺍﳌﺸﻮ‪‬ﺷﲔ ﺫﻫﻨﻴ‪‬ﺎﹰ ﻭﻓﻜﺮﻳ‪‬ﺎﹰ ‪ ..‬ﻓﺄﻧﺘﻢ ﻳﺎ ﺳﺎﺩﺓ ﺗﺪﻋﻮﻥ ﻟﻔﻜﺮﹴ ﻻ ﻋﻼﻗﺔ ﻟﻪ ﺑﻜﺘﺎﺏ ﺍﷲ‬
‫ﺗﻌﺎﱃ ‪ ،‬ﻭﺗﺘﻮﻫ‪‬ﻤﻮﻥ ﺃﻧ‪‬ﻜﻢ ﲡﺴ‪‬ﺪﻭﻥ ﻣﺮﺍﺩ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻧﺎﻇﺮﻳﻦ ﺇﱃ ﺍﻵﺧﺮﻳﻦ ﻧﻈﺮﺓ ﺩﻭﻧﻴ‪‬ﺔ‬
‫ﺗﺘ‪‬ﻬﻤﻮ‪‬ﻢ ‪‬ﺎ ﺃﻧ‪‬ﻬﻢ ﰲ ﺍﳋﻨﺪﻕ ﺍﳌﻌﺎﺩﻱ ﳌﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﺗﺮﻳﺪﻭﻥ ﺇﻧﺸﺎﺀ ﺩﻭﻟﺔ ﺗﺎﺭﳜﻴ‪‬ﺔ‬
‫ﺍﻧﺘﻬﺖ ﻣﻨﺬ ﻗﺮﻭﻥ ﻛﺜﲑﺓ ‪ ،‬ﻣﻮﺍﻓﻘﺔﹰ ﻷﻫﻮﺍﺋﻜﻢ ﻭﻋﺼﺒﻴ‪‬ﺎﺗﻜﻢ ‪ ،‬ﻭﺗﻘﻮﻣﻮﻥ ﺑﺘﻘﺪﳝﻬﺎ ﻟﻠﻌﻮﺍﻡ‬
‫ﻭﺍﻟﺒﺴﻄﺎﺀ ﻭﺍﳌﺸﻮ‪‬ﺷﲔ ﺫﻫﻨﻴ‪‬ﺎﹰ ﻋﻠﻰ ﺃﻧ‪‬ﻬﺎ ﺩﻭﻟﺔ ﺩﻳﻨﻴ‪‬ﺔ ﻻ ﻳ‪‬ﻌﺒﺪ ﺍﷲ ﺗﻌﺎﱃ ﺇﻻﱠ ﻓﻴﻬﺎ ‪..‬‬
‫‪OÎgø‹n=tæ |Mó¡©9 ÇËÊÈ Ö•Åe2x‹ãB |MRr& !$yJ¯RÎ) ö•Ïj.x‹sù‬‬ ‫‪ ..‬ﻫﻞ ﻭﻗﻔﺘﻢ ﻋﻨﺪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ )‬
‫‪ ] ( @•ÏÜøŠ|ÁßJÎ/‬ﺍﻟﻐﺎﺷﻴﺔ ‪ ، [ ٢٢ – ٢١ :‬ﻭﺑﺄﻥﱠ ﻣﻬﻤ‪‬ﺔ ﺍﻟﺮﺳﻮﻝ ‪ r‬ﺫﺍﺗﻪ ﻻ ﺗﺘﺠﺎﻭﺯ ﻭﺿﻊ ﺍﳊﻖ‬
‫ﺍﻟﺬﻱ ﻳﺮﻳﺪﻩ ﺍﷲ ﺗﻌﺎﱃ ﺑﲔ ﺃﻳﺪﻱ ﺍﻟﻨﺎﺱ ﻭﺗﺬﻛﲑﻫﻢ ﺑﺬﻟﻚ ‪ ،‬ﻓﻤﻦ ﺃﻳﻦ ﺃﺗﻴﺘﻢ ﺑﺎﳌﺴﺘﻨﺪﺍﺕ ﺍﻟﱵ‬
‫ﺗﻌﻄﻴﻜﻢ ﺻﻔﺔ ﺍﻟﻨﺎﻃﻘﲔ ﺍﻟﺮﲰﻴ‪‬ﲔ ﺑﺎﺳﻢ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﺃﻧ‪‬ﻪ ﻋﻠﻰ ﺍﻵﺧﺮﻳﻦ ﺍﻻﻧﺼﻴﺎﻉ ﻟﻜﻢ‬
‫ﻭﺗﻄﺒﻴﻖ ﻣﺎ ﺗﺄﻣﺮﻭ‪‬ﻢ ﺑﻪ ؟!!! ‪..‬‬
‫‪ ..‬ﻗﺪ ﻳﻘﻮﻝ ﻗﺎﺋﻞ ﻣﻦ ﻫﺆﻻﺀ ﺍﳌﻄﺒ‪‬ﻠﲔ ﻭﺍﳌﺰﻣ‪‬ﺮﻳﻦ ﻟﺪﻭﻟﺘﻬﻢ ﺍﻟﺪ‪‬ﻳﻨﻴ‪‬ﺔ ﺣﺴﺐ ﻣﻘﺎﺱ‬
‫ﺃﻫﻮﺍﺋﻬﻢ ﻭﻋﺼﺒﻴ‪‬ﺎ‪‬ﻢ ‪ :‬ﺍﻵﺧﺮﻭﻥ ﺃﻳﻀﺎﹰ ﻣﻦ ﺍﻷﺩﻳﺎﻥ ﺍﻷُﺧﺮﻯ ﻭﺑﻌﺾ ﺍﳌﺬﺍﻫﺐ ﻭﺍﻟﻄﻮﺍﺋﻒ‬
‫ﺍﻷُﺧﺮﻯ ﰲ ﺫﺍﺕ ﺍﻟﻮﻃﻦ ﻳﻨﻈﺮﻭﻥ ﺇﻟﻴﻨﺎ ﺫﺍﺕ ﺍﻟﻨﻈﺮﺓ ‪ ،‬ﻓﻼ ﻳﺆﻣﻨﻮﻥ ﺑﺪﻳﻨﻨﺎ ‪ ،‬ﺑﻞ ﻭﻣﻨﻬﻢ ﻣﻦ‬
‫ﻳﻬﺎﺟﻢ ﺭﻣﻮﺯﻧﺎ ﺍﻟﺪ‪‬ﻳﻨﻴ‪‬ﺔ ‪ ،‬ﻭﻳﻌﺘﻘﺪ ﺃﻧ‪‬ﻨﺎ ﻛﺎﻓﺮﻭﻥ ‪ ،‬ﺃﻻ ﳛﻖ‪ ‬ﻟﻨﺎ ﺃﻥ ﻧﻨﻈﺮ ﺇﻟﻴﻬﻢ ﻋﻠﻰ ﺍﻷﻗﻞ ﺑﺬﺍﺕ‬
‫ﺍﳌﻨﻈﺎﺭ ﺍﻟﺬﻱ ﻳﻨﻈﺮﻭﻥ ﻣﻨﻪ ﺇﻟﻴﻨﺎ ؟ ‪..‬‬
‫ﻧﻘﻮﻝ ‪ :‬ﻧﻈﺮﺗﻜﻢ ﺇﻟﻴﻬﻢ ‪ ،‬ﻭﻧﻈﺮ‪‬ﻢ ﺇﻟﻴﻜﻢ ‪ ،‬ﻫﻲ ﺧﺼﻮﺻﻴ‪‬ﺎﺕ ‪ ،‬ﻻ ﻧﺘﺪﺧ‪‬ﻞ ‪‬ﺎ ‪ ،‬ﻭﻻ‬
‫ﻧﺮﻳﺪ ﺃﻥ ﻧﺘﺪﺧ‪‬ﻞ ‪‬ﺎ ‪ ،‬ﺇﻻﱠ ﻣﻦ ﺑﺎﺏ ﺍﳌﻮﺩ‪‬ﺓ ﻭﺃﻥ ﻳﻔﻬﻢ ﻛﻞﱞ ﺍﻵﺧﺮﻳﻦ ‪ ..‬ﻭﻛﻞﱡ ﻫﺬﺍ ﻫﻮ ﻗﻀﺎﻳﺎ‬
‫ﻓﻜﺮﻳ‪‬ﺔ ﺛﻘﺎﻓﻴ‪‬ﺔ ‪ ،‬ﻭﺧﺼﻮﺻﻴ‪‬ﺎﺕ ﺩﻳﻨﻴ‪‬ﺔ ﻭﻣﺬﻫﺒﻴ‪‬ﺔ ﻭﻃﺎﺋﻔﻴ‪‬ﺔ ﻻ ﳚﻮﺯ ﺍﻟﺘﺠﺮﻳﺢ ‪‬ﺎ ‪ ..‬ﻭﻛﻞﱡ ﺫﻟﻚ‬
‫‪٥١ ‬‬ ‫‪‬‬
‫ﻳﻘﺘﻀﻲ ﻓﺼﻞ ﻫﺬﻩ ﺍﳋﺼﻮﺻﻴ‪‬ﺎﺕ ﻋﻦ ﺍﻟﺴﻴﺎﺳﺔ ﺍﻟﱵ ﻳ‪‬ﺠﻤ‪‬ﻊ ﻓﻴﻬﺎ ﺍﳌﻮﺍﻃﻨﻮﻥ ﰲ ﻋﻘﺪ‪ ‬ﺍﺟﺘﻤﺎﻋﻲ‪‬‬
‫ﻣﺸﺘﺮﻙ‪ ‬ﻋﻠﻰ ﺍﺧﺘﻼﻑ ﻫﺬﻩ ﺍﳋﺼﻮﺻﻴ‪‬ﺎﺕ ﺍﻟﺪ‪‬ﻳﻨﻴ‪‬ﺔ ﻭﺍﳌﺬﻫﺒﻴ‪‬ﺔ ﻭﺍﻟﻄﺎﺋﻔﻴ‪‬ﺔ ‪..‬‬
‫‪ ..‬ﻭﳓﻦ ﻋﻨﺪﻣﺎ ﻧﻘﻮﻝ ‪ :‬ﳚﺐ ﻓﺼﻞ ﺍﻟﺪ‪‬ﻳﻦ ﻋﻦ ﺍﻟﺴﻴﺎﺳﺔ ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﻧﻌﲏ ﲪﺎﻳﺔ ﻫﺬﻩ‬
‫ﺍﳋﺼﻮﺻﻴ‪‬ﺎﺕ ‪ ،‬ﺑﻌﺪﻡ ﺍﻟﺘﻌﺮ‪‬ﺽ ﳍﺎ ‪ ،‬ﻭﻋﺪﻡ ﺍﻟﺘﺠﺮﻳﺢ ‪‬ﺎ ‪ ،‬ﻭﻋﺪﻡ ﺯﺟ‪‬ﻬﺎ ﰲ ﺍﳌﺸﺘﺮﻙ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻲ ﺍﻟﺬﻱ ﳚﻤﻊ ﺃﺑﻨﺎﺀ ﺍﻟﻮﻃﻦ ﺍﻟﻮﺍﺣﺪ ﻋﻠﻰ ﳐﺘﻠﻒ ﺍﻧﺘﻤﺎﺀﺍ‪‬ﻢ ‪ ..‬ﻭﻧﻌﲏ ﺃﻳﻀﺎﹰ ﲪﺎﻳﺔ‬
‫ﺍﻟﻌﻘﺪ ﺍﻻﺟﺘﻤﺎﻋﻲ ﺑﲔ ﺍﳌﻮﺍﻃﻨﲔ ﻣﻦ ﺃﻥ ﺗﻄﻐﻰ ﻓﻴﻪ ﺧﺼﻮﺻﻴ‪‬ﺔ ﻋﻠﻰ ﺃﹸﺧﺮﻯ ‪ ،‬ﻭﻣﻦ ﺃﻥ ﻳﻐﺮﻕ‬
‫ﺃﺑﻨﺎﺀ ﺍ‪‬ﺘﻤﻊ ﺍﻟﻮﺍﺣﺪ ﰲ ﺻﺮﺍﻋﺎﺕ ﺟﺮﻳﺎﹰ ﻭﺭﺍﺀ ﻫﺬﻩ ﺍﳋﺼﻮﺻﻴ‪‬ﺎﺕ ‪..‬‬
‫ﻧﻘﻮﻝ ﳍﻢ ‪ :‬ﺃﻻ ﺗﺮﻭﻥ ﺃﻧ‪‬ﻨﺎ ﺑﺪﻋﻮﺗﻨﺎ ﻟﻔﺼﻞ ﺍﻟﺪ‪‬ﻳﻦ ﻋﻦ ﺍﻟﺴﻴﺎﺳﺔ ﳓﻤﻲ ﺧﺼﻮﺻﻴ‪‬ﺎﺗﻜﻢ‬
‫ﺃﻧﺘﻢ ﻣﻦ ﺃﻥ ﻳﺘﻌﺪ‪‬ﻯ ﻋﻠﻴﻬﺎ ﺍﻵﺧﺮﻭﻥ ‪ ..‬ﻓﺎﻟﺪﻋﻮﺓ ﳊﻤﺎﻳﺔ ﺧﺼﻮﺻﻴ‪‬ﺎﺕ ﺍﻵﺧﺮﻳﻦ ﻣﻦ ﺃﻥ‬
‫ﺗﺘﻌﺪ‪‬ﻭﺍ ﺃﻧﺘﻢ ﻋﻠﻴﻬﺎ ﻫﻲ ﺫﺍ‪‬ﺎ ﺍﻟﺪﻋﻮﺓ ﳊﻤﺎﻳﺔ ﺧﺼﻮﺻﻴ‪‬ﺎﺗﻜﻢ ﻣﻦ ﺃﻥ ﻳﺘﻌﺪ‪‬ﻯ ﻋﻠﻴﻬﺎ ﺍﻵﺧﺮﻭﻥ ‪..‬‬
‫ﻭﺍﻟﺪﻋﻮﺓ ﻟﻨﺒﺬ ﺩﻭﻟﺔ ﺩﻳﻨﻴ‪‬ﺔ ﻭﻣﺬﻫﺒﻴ‪‬ﺔ ﻭﻃﺎﺋﻔﻴ‪‬ﺔ ﺣﺴﺐ ﺃﻫﻮﺍﺋﻜﻢ ﺍﳌﺬﻫﺒﻴ‪‬ﺔ ﻭﺍﻟﻄﺎﺋﻔﻴ‪‬ﺔ ‪ ،‬ﻫﻲ ﰲ‬
‫ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ﺩﻋﻮﺓ ﻟﻨﺒﺬ ﺃﻱ‪ ‬ﺩﻭﻟﺔ ﺩﻳﻨﻴ‪‬ﺔ ﻭﻣﺬﻫﺒﻴ‪‬ﺔ ﻭﻃﺎﺋﻔﻴ‪‬ﺔ ﺣﺴﺐ ﺃﻫﻮﺍﺀ ﺍﻵﺧﺮﻳﻦ ‪ ..‬ﺃﻻ‬
‫ﺗﺮﻳﺪﻭﻥ ﺃﻥ ﳕﻨﻊ ﺍﻵﺧﺮﻳﻦ ﻣﻦ ﻓﺮﺽ ﺃﻫﻮﺍﺋﻬﻢ ﺍﳌﺬﻫﺒﻴ‪‬ﺔ ﻭﺍﻟﻄﺎﺋﻔﻴ‪‬ﺔ ﻋﻠﻴﻜﻢ ﻋﱪ ﻧﻈﺎﻡﹴ ﺳﻴﺎﺳﻲ‪‬‬
‫ﻣﺼﺒﻮﻍﹴ ﺑﺎﻟﻠﻮﻥ ﺍﳌﺬﻫﱯ ﻭﺍﻟﻄﺎﺋﻔﻲ ﻟﻶﺧﺮﻳﻦ ؟ ‪ ..‬ﻓﻜﻴﻒ ﺇﺫﺍﹰ ﺗﺪﻋﻮﻥ ﻟﺪﻭﻟﺔ ﺣﺴﺐ ﻫﻮﺍﻛﻢ‬
‫ﺍﳌﺬﻫﱯ ﻭﺍﻟﻄﺎﺋﻔﻲ ﻭﺗﺮﻳﺪﻭﻥ ﺍﻧﺼﻴﺎﻉ ﺍﻵﺧﺮﻳﻦ ﳍﺎ ؟!!! ‪..‬‬
‫ﻧﻘﻮﻝ ﳍﺆﻻﺀ ‪ ..‬ﺇﺫﺍ ﱂ ﺗﺘ‪‬ﻘﻮﺍ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻜﺮﱘ ‪ ،‬ﻭﺇﺫﺍ ﱂ ﺗﺘﺪﺑ‪‬ﺮﻭﺍ ﺣﻘﻴﻘﺔ ﺍﳌﻨﻬﺞ‬
‫ﺍﻟﺬﻱ ﺗﻘﺪ‪‬ﻣﻮﻥ ﺃﻧﻔﺴﻜﻢ ﻣﺎﻟﻜﲔ ﻟﻪ ﻣﺴﺘﻨﺪﺍﺕ ﺍﻟﺘﻤﻠﻴﻚ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﺇﺫﺍ ﱂ ﺗﻨﻈﺮﻭﺍ ﺇﱃ‬
‫ﺍﻵﺧﺮﻳﻦ ﻧﻈﺮﺓ ﺍﺣﺘﺮﺍﻡﹴ ﻭﺗﻘﺪﻳﺮ ﻋﻠﻰ ﺃﻧ‪‬ﻬﻢ ﻣﻜﺮ‪‬ﻣﻮﻥ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻛﻮ‪‬ﻢ ﻣﻦ ﺑﲏ ﺁﺩﻡ ﻋﻠﻴﻪ‬
‫ﺍﻟﺴﻼﻡ ‪ ،‬ﻭﺇﺫﺍ ﱂ ﺗﺘﺠﺮ‪‬ﺩﻭﺍ ﻣﻦ ﻣﺴﺘﻨﻘﻌﺎﺕ ﻋﺼﺒﻴ‪‬ﺎﺗﻜﻢ ﺍﳌﺬﻫﺒﻴ‪‬ﺔ ﻭﺍﻟﻄﺎﺋﻔﻴ‪‬ﺔ ‪ ..‬ﻓﻜﻞﱡ ﺫﻟﻚ ﻫﻮ‬
‫ﺷﺄﻧﻜﻢ ‪ ،‬ﺣﻴﺚ ﻻ ﳛﻖ‪ ‬ﻟﻨﺎ ﺃﻥ ﻧﻔﺮﺽ ﺭﺃﻳﻨﺎ ﻓﻴﻪ ﻋﻠﻴﻜﻢ ‪ ..‬ﻭﻟﻜﻦ ‪ ..‬ﻻ ﳛﻖ‪ ‬ﻟﻜﻢ ﺃﻥ‬
‫ﺗﺼﺎﺩﺭﻭﺍ ﺇﺭﺍﺩﺓ ﺍﻷﻣ‪‬ﺔ ‪ ،‬ﻭﻻ ﳛﻖ‪ ‬ﻟﻜﻢ ﺃﻥ ﺗﻔﺮﺿﻮﺍ ﺃﻧﻔﺴﻜﻢ ﻋﻠﻴﻨﺎ ‪ ،‬ﻛﻨﺎﻃﻘﲔ ﺑﺎﺳﻢ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﻣﺎ ﻋﻠﻴﻨﺎ ﺇﻻﹼ ﺗﻨﻔﻴﺬ ﺃﻭﺍﻣﺮﻛﻢ ‪..‬‬
‫‪٥٢ ‬‬ ‫‪‬‬
‫‪ ..‬ﻭﻧﻘﻮﻝ ﻟﻠﺒﺴﻄﺎﺀ ﻭﺍﻟﻌﻮﺍﻡ ﻭﺍﳌﺸﻮ‪‬ﺷﲔ ﺫﻫﻨﻴ‪‬ﺎﹰ ‪ ،‬ﺳﺘﻌﻠﻤﻮﻥ ﻋﺎﺟﻼﹰ ﺃﻡ ﺁﺟﻼﹰ ﺃﻥﱠ ﻣﺮﺍﺩ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﻳ‪‬ﺆﺧﺬ ﲝﺮﻳ‪‬ﺔ ﺗﺎﻣ‪‬ﺔ ‪ ،‬ﻭﺫﻟﻚ ﻣﻦ ﺃﻫﻢ ﺃﺳﺲ ﺍﻟﺘﻜﻠﻴﻒ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ‪ ،‬ﻭﻣﻦ ﺃﻫﻢ‬
‫ﺃﺳﺲ ﺍﻟﻌﺪﺍﻟﺔ ﺍﻟﱵ ﺃﺣﻖ ﻣﺎ ﺗﻜﻮﻥ ﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ‪ ..‬ﻭﺳﺘﻌﻠﻤﻮﻥ ﻋﺎﺟﻼﹰ ﺃﻡ ﺁﺟﻼﹰ ) ﻭﻟﻮ‬
‫ﰲ ﺍﻵﺧﺮﺓ ( ﺃﻥﱠ ﺍﶈﺒ‪‬ﺔ ﻭﺍﻟﺘﺴﺎﻣﺢ ﻭﺍﻟﻘﻴﻢ ﺍﻟﻨﺒﻴﻠﺔ ﻭﺍﻷﺧﻼﻕ ﺍﻟﻌﺎﻟﻴﺔ ﻭﺍﺣﺘﺮﺍﻡ ﺍﻵﺧﺮﻳﻦ ﻣﻬﻤﺎ‬
‫ﺍﺧﺘﻠﻔﻮﺍ ﻣﻌﻨﺎ ‪ ،‬ﻛﻞﱡ ﺫﻟﻚ ﻣﻦ ﺃﻫﻢ ﻣﺎ ﳛﻤﻠﻪ ﻟﻨﺎ ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻣﻦ ﺃﻫﻢ ﺃﺩﻭﺍﺕ ﺍﻟﺪﻋﻮﺓ‬
‫ﳌﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻛﻞﱡ ﺫﻟﻚ ﻻ ﻳﻜﻮﻥ ﺇﻻﹼ ﺿﻤﻦ ﺇﻃﺎﺭ ﳎﺘﻤﻊﹴ ﻣﺪﱐﱟ ﺣﺮ‪ ‬ﺗ‪‬ﺼﺎﻥ ﻓﻴﻪ ﻛﻞﱡ‬
‫ﺍﳊﻘﻮﻕ ‪ ،‬ﻭﻻ ﻓﺎﺭﻕ ﻓﻴﻪ ﻣﻦ ﺣﻴﺚ ﺍﳌﻮﺍﻃﻨﺔ ﻛﺤﻘﻮﻕ ﻭﻭﺍﺟﺒﺎﺕ ﺑﲔ ﻣﻮﺍﻃﻦﹴ ﻭﺁﺧﺮ ‪..‬‬
‫‪ ..‬ﺍﻟﺪﺍﻋﻮﻥ ﻟﻠﺪﻭﻟﺔ ﺍﻟﺘﺎﺭﳜﻴ‪‬ﺔ ﻫﻢ ﰲ ﺍﳊﻘﻴﻘﺔ ﻳﺪﻋﻮﻥ ﻟﺪﻭﻟﺔ ﴰﻮﻟﻴ‪‬ﺔ ﺑﻜﻞﱢ ﻣﺎ ﰲ ﺍﻟﻜﻠﻤﺔ‬
‫ﻣﻦ ﻣﻌﲎ ‪ ،‬ﻭﺃﺳﺎﺱ ﺍﻟﺸﻤﻮﻟﻴ‪‬ﺔ ﻫﻮ ﺍﻟﻌﺼﺒﻴ‪‬ﺔ ﺍﳌﺬﻫﺒﻴ‪‬ﺔ ﻭﺍﻟﻄﺎﺋﻔﻴ‪‬ﺔ ﺍﻟﱵ ﻳﺘﻢ‪ ‬ﺗﻘﺪﳝﻬﺎ ﻋﻠﻰ ﺃﻧ‪‬ﻬﺎ ﻋﲔ‬
‫ﻣ‪‬ﺮﺍﺩ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﺃﻧ‪‬ﻬﺎ ﺍﳊﺎﻣﻞ ﺍﻷﻭﻝ ﻭﺍﻷﺧﲑ ﻟﻠﺪ‪‬ﻳﻦ ﺍﳊﻖ ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﺸﻤﻮﻟﻴ‪‬ﺔ ﺗﺘﻤﺎﺛﻞ ﻛﺜﲑﺍﹰ‬
‫ﻣﻊ ﺍﻟﺸﻤﻮﻟﻴ‪‬ﺔ ﺍﻟﺴﻴﺎﺳﻴ‪‬ﺔ ﻋﻨﺪ ﺍﻷﻧﻈﻤﺔ ﺍﻻﺳﺘﺒﺪﺍﺩﻳ‪‬ﺔ ‪ ،‬ﻣﻊ ﺍﻟﻌﻠﻢ ﺃﻥﱠ ﺍﻟﺸﻤﻮﻟﻴ‪‬ﺔ ﺍﳌﺬﻫﺒﻴ‪‬ﺔ‬
‫ﻭﺍﻟﻄﺎﺋﻔﻴ‪‬ﺔ ﺃﺑﺸﻊ ﻣﻦ ﺍﻟﺸﻤﻮﻟﻴ‪‬ﺔ ﺍﻟﺴﻴﺎﺳﻴ‪‬ﺔ ‪ ،‬ﻷﻧ‪‬ﻬﺎ ﺗ‪‬ﻘﺪ‪‬ﻡ ﻋﻠﻰ ﺃﻧ‪‬ﻬﺎ ﺩﻳﻦ ‪ ،‬ﻟﻪ ﺣﺪﻭﺩﻩ ﰲ ﺍﻟﺪﻧﻴﺎ‬
‫ﻭﺍﻵﺧﺮﺓ ﻣﻦ ﺍﳉﺰﺍﺀ ﻭﺍﻟﻌﻘﺎﺏ ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﺭﺃﻳﻨﺎﻩ ﰲ ﺍﻟﻨﻬﺞ ﺍﻟﻔﺮﻋﻮﱐ ﺍﻟﺬﻱ ﻳﺼﻮ‪‬ﺭﻩ ﻟﻨﺎ ﻛﺘﺎﺏ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﺭﻣﺰﺍﹰ ﻟﻠﺸﻤﻮﻟﻴ‪‬ﺔ ﻭﺍﻻﺳﺘﺒﺪﺍﺩ ‪ ،‬ﻓﺎﻟﻨﻬﺞ ﺍﻟﻔﺮﻋﻮﱐ – ﻛﻤﺎ ﺭﺃﻳﻨﺎ – ﲨﻊ ﺑﲔ ﺍﻟﺸﻤﻮﻟﻴ‪‬ﺔ‬
‫ﺍﶈﺴﻮﺑﺔ ﻋﻠﻰ ﺍﻟﺪ‪‬ﻳﻦ ﻭﺑﲔ ﺍﻟﺸﻤﻮﻟﻴ‪‬ﺔ ﺍﻟﺴﻴﺎﺳﻴ‪‬ﺔ ‪..‬‬
‫ﻭﺳﻮﺍﺀٌ ﺍﻟﺸﻤﻮﻟﻴ‪‬ﺔ ﺍﳌﺬﻫﺒﻴ‪‬ﺔ ﻭﺍﻟﻄﺎﺋﻔﻴ‪‬ﺔ ﺍﻟﱵ ﻳﺘﻢ‪ ‬ﺗﻘﺪﳝﻬﺎ ﻋﻠﻰ ﺃﻧ‪‬ﻬﺎ ﺩﻭﻟﺔ ﺩﻳﻨﻴ‪‬ﺔ ‪ ،‬ﺃﻡ‬
‫ﺍﻟﺸﻤﻮﻟﻴ‪‬ﺔ ﺍﻟﺴﻴﺎﺳﻴ‪‬ﺔ ‪ ،‬ﻛﻼﳘﺎ ﺗ‪‬ﺒﲎ ﻋﻠﻰ ﺃﻓﻜﺎﺭ ﻇﺎﻫﺮﻫﺎ ﺑﺮ‪‬ﺍﻕ ﻭﻣﺎﺩ‪‬ﺎ ﻣﻦ ﺍﻟﻌﺼﺒﻴ‪‬ﺎﺕ‬
‫ﺍﳌﺴﺒﻮﻛﺔ ﰲ ﻗﻮﺍﻟﺐ ﺍﻟﺘﻀﻠﻴﻞ ﺍﻹﻋﻼﻣﻲ ‪ ..‬ﻛﻼﳘﺎ ﻣﺒﲏ‪ ‬ﻋﻠﻰ ﺗﻀﻠﻴﻞ ﻳﺘﻢ‪ ‬ﻓﻴﻪ ﺍﻻﺧﺘﺒﺎﺀ ﺣﻮﻝ‬
‫ﻓﻜﺮﺓ ﺃﻳﺪﻳﻮﻟﻮﺟﻴ‪‬ﺔ ﻗﺮﻳﺒﺔ ﻣﻦ ﺃﻧﻔﺲ ﺍﻟﻨﺎﺱ ﻣﻦ ﺃﺟﻞ ﻋﺼﺒﻴ‪‬ﺎﺕ ﺑﺎﻃﻨﺔ ‪ ،‬ﻳ‪‬ﺮﺍﺩ ﻓﺮﺿﻬﺎ ﻋﻠﻰ‬
‫ﺍﻟﻨﺎﺱ ‪ ،‬ﲢﺖ ﺷﻌﺎﺭ ﺍﻟﻔﻜﺮﺓ ﺍﻟﻨﺒﻴﻠﺔ ﺍﻟﱵ ﻳﺘﻢ‪ ‬ﺍﻻﺧﺘﺒﺎﺀ ﺧﻠﻔﻬﺎ ‪..‬‬
‫‪ ..‬ﻓﺴﻮﺍﺀٌ ﺍﻟﺸﻤﻮﻟﻴ‪‬ﺎﺕ ﺍﶈﺴﻮﺑﺔ ﻋﻠﻰ ﺍﻟﺪ‪‬ﻳﻦ ﺃﻡ ﺍﻟﺸﻤﻮﻟﻴ‪‬ﺎﺕ ﺍﻟﺴﻴﺎﺳﻴ‪‬ﺔ ‪ ،‬ﻛﺈﺳﻘﺎﻃﺎﺕ‬
‫ﻧﺴﺒﻴ‪‬ﺔ ﻟﻠﻨﻬﺞ ﺍﻟﻔﺮﻋﻮﱐ ﻣﻦ ﺍﺳﺘﺒﺪﺍﺩ ﻓﻜﺮﻱ ﻭﺛﻘﺎﰲ ﻭﻋﻘﺪﻱ ﻭﺳﻴﺎﺳﻲ ‪ ،‬ﻫﺪﻓﻬﺎ ﺍﻻﺳﺘﻤﺮﺍﺭ ﰲ‬
‫‪٥٣ ‬‬ ‫‪‬‬
‫ﺍﳊﻜﻢ ﺍﻻﺳﺘﺒﺪﺍﺩﻱ ‪ ،‬ﻭﺗ‪‬ﻘﺪ‪‬ﻡ ﻧﻔﺴﻬﺎ ﻋﻠﻰ ﺃﻧ‪‬ﻬﺎ ‪‬ﺪﻑ ﻟﻘﻴﻢ ﻧﺒﻴﻠﺔ ﺗﺪﻏﺪﻍ ﻣﺸﺎﻋﺮ ﺍﻟﻨﺎﺱ‬
‫ﻭﻋﻘﻮﳍﻢ ‪..‬‬
‫‪ ..‬ﺍﻷﻧﻈﻤﺔ ﺍﻟﺸﻤﻮﻟﻴ‪‬ﺔ ﻣﺒﻨﻴ‪‬ﺔ ﻋﻠﻰ ﻣﺰﺍﻋﻢ ﺃﻳﺪﻳﻮﻟﻮﺟﻴ‪‬ﺔ ﺗﺴﺘﻌﻤﻞ ﻛﻤﺎﻧﻌﺔ ﺻﻮﺍﻋﻖ‬
‫ﻟﻠﺤﻴﻠﻮﻟﺔ ﺩﻭﻥ ﺍ‪‬ﻴﺎﺭ ﻫﺬﻩ ﺍﳌﻨﻈﻮﻣﺎﺕ ﺍﻟﺸﻤﻮﻟﻴ‪‬ﺔ ‪ ،‬ﻓﺎﳌﻄﺒ‪‬ﻠﻮﻥ ﻭﺍﳌﺰﻣ‪‬ﺮﻭﻥ ﻟﻠﺪﻭﻝ ﺍﻟﱵ ﻳﻘﺪ‪‬ﻣﻮ‪‬ﺎ‬
‫ﺩﻭﻻﹰ ﺩﻳﻨﻴ‪‬ﺔ ﲡﺴ‪‬ﺪ ﻋﲔ ﻣﺮﺍﺩ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﻳ‪‬ﺨﻔﻮﻥ ﻋﺼﺒﻴ‪‬ﺎﺕ ﰎﹼ ﺳﻜﺒﻬﺎ ﻣﻦ ﻗ‪‬ﺒﻞ ﺑﻌﺾ‬
‫ﺃﺳﻼﻓﻬﻢ ﰲ ﻗﻮﺍﻟﺐ ﺍﻟﻌﺼﺒﻴ‪‬ﺎﺕ ﺍﻟﱵ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﺗﻌﺎﱃ ‪‬ﺎ ﻣﻦ ﺳﻠﻄﺎﻥ ‪ ..‬ﻭﺗﺴﺘﻌﻤﻞ ﻫﺬﻩ‬
‫ﺍﻟﻌﺼﺒﻴ‪‬ﺎﺕ ﰲ ﻛﻞﱢ ﺯﻣﺎﻥ‪ ‬ﻭﻣﻜﺎﻥ ﻛﻘﻮ‪‬ﺓ ﺿﺎﻏﻄﺔ ﲢﻮﻝ ﺩﻭﻥ ﺍﻟﺘﻔﻌﻴﻞ ﺍ‪‬ﺮ‪‬ﺩ ﻟﻠﻌﻘﻞ ﺣﱴ ﻻ‬
‫ﻳﻜﺘﺸﻒ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻌﺎﻗﻞ ﺣﻘﻴﻘﺔ ﺍﻟﻌﺼﺒﻴ‪‬ﺔ ﺍﻟﱵ ﻣﻨﻬﺎ ﺻﻴﻎ ﺍﻟﻔﻜﺮ ﺍﻟﺸﻤﻮﱄ ﻣﺬﻫﺒﻴ‪‬ﺎﹰ ﻭﻃﺎﺋﻔﻴ‪‬ﺎﹰ ‪..‬‬
‫ﻭﻟﻮ ﻧﻈﺮﻧﺎ ﰲ ﺍﻟﻌﺼﺒﻴ‪‬ﺎﺕ ﺍﻟﺸﻤﻮﻟﻴ‪‬ﺔ ﻋﻨﺪ ﺍﻟﺴﻨ‪‬ﺔ ﻭﺍﻟﺸﻴﻌﺔ ﻋﻠﻰ ﺣﺪ‪ ‬ﺳﻮﺍﺀ ﻟﺮﺃﻳﻨﺎ ﺫﻟﻚ‬
‫ﺑﺸﻜﻞﹴ ﺟﻠﻲ ‪ ..‬ﻓﺎﻟﺸﻴﻌﺔ ﺑﻨﻮﺍ ﻓﻜﺮ‪‬ﻢ ﺍﻷﻳﺪﻳﻮﻟﻮﺟﻴ‪‬ﺔ ﻋﻠﻰ ﻋﺼﻤﺔ ﻣﺎ ﻳ‪‬ﺴﻤ‪‬ﻰ ﺑﺂﻝ ﺍﻟﺒﻴﺖ ‪ ،‬ﻣﻊ‬
‫ﺍﻟﻌﻠﻢ ﺃﻥﱠ ﻣﺼﻄﻠﺢ ) ﺁﻝ ﺍﻟﺒﻴﺖ ( ﻟﻴﺲ ﺳﻠﻴﻤﺎﹰ ‪ ،‬ﻓﻜﻠﻤﺔ ﺁﻝ ﻻ ﺗﺘﻌﻠﱠﻖ ﺑﺎﻟﺒﻴﺖ ﺃﺻﻼﹰ ‪ ،‬ﻭﻣﺎ‬
‫ﻭﺭﺩ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻫﻮ ) ﺃﻫﻞ ﺍﻟﺒﻴﺖ ( ﻭﻟﻴﺲ ﺁﻝ ﺍﻟﺒﻴﺖ ‪ ..‬ﺇﺫﺍﹰ ‪ ..‬ﻓﻜﺮﺓ ﺃﻫﻞ ﺍﻟﺒﻴﺖ‬
‫ﻫﻲ ﺍﻟﻔﻜﺮﺓ ﺍﻷﻳﺪﻳﻮﻟﻮﺟﻴ‪‬ﺔ ﺍﻟﱵ ﺗ‪‬ﻘﺪ‪‬ﻡ ﻟﻠﺸﻤﻮﻟﻴ‪‬ﺔ ﺍﻟﱵ ﻳﺘﺒﻨ‪‬ﺎﻫﺎ ﻣﺘﻌﺼﺒﻮ ﺍﻟﺸﻴﻌﺔ ‪ ،‬ﻭﻟﺬﻟﻚ ﻧﺮﻯ‬
‫ﻛﻴﻒ ﺃﻥﱠ ﻫﺬﻩ ﺍﻟﻔﻜﺮﺓ ﺗ‪‬ﻌ‪‬ﺪ‪ ‬ﻧﻘﻄﺔ ﺍﻷﺳﺎﺱ ﰲ ﳐﺎﻃﺒﺔ ﺍﻟﻌﻮﺍﻡ ﻭﺣﺸﺪﻫﻢ ﻛﺠﻨﻮﺩ ﳊﻤﺎﻳﺔ ﻫﺬﻩ‬
‫ﺍﻟﺸﻤﻮﻟﻴ‪‬ﺔ ‪ ..‬ﻭﻣﻊ ﺍﻟﺰﻣﻦ ﺗﺰﺩﺍﺩ ﻫﺬﻩ ﺍﻟﻌﺼﺒﻴ‪‬ﺔ ‪ ،‬ﻭﺗ‪‬ﻀﺨ‪‬ﻢ ﻫﺬﻩ ﺍﻟﻔﻜﺮﺓ ) ﻋﺼﻤﺔ ﺃﻫﻞ ﺍﻟﺒﻴﺖ‬
‫ﻭﻣﻜﺎﻧﺘﻬﻢ ( ﻟﺪﺭﺟﺔ ﻻ ﻳﻘﺒﻠﻬﺎ ﻗﺮﺁﻥ ﻭﻻ ﻋﻘﻞ ﻭﻻ ﻣﻨﻄﻖ ‪..‬‬
‫ﻭﻫﺬﻩ ﺍﻟﻔﻜﺮﺓ ﺍﻷﻳﺪﻳﻮﻟﻮﺟﻴ‪‬ﺔ ) ﻋﺼﻤﺔ ﺃﻫﻞ ﺍﻟﺒﻴﺖ ﻭﻣﻜﺎﻧﺘﻬﻢ ( ﺗ‪‬ﻮﺿ‪‬ﻊ ﺩﺍﺋﻤﺎﹰ ﰲ‬
‫ﺍﻟﻮﺍﺟﻬﺔ ﻣﻘﺎﺑﻞ ﻓﻜﺮﺓ ﺃﻳﺪﻳﻮﻟﻮﺟﻴ‪‬ﺔ ﺃﺧﺮﻯ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﺴﻨ‪‬ﺔ ﻭﻫﻲ ﻓﻜﺮﺓ ) ﻋﺪﺍﻟﺔ ﺍﻟﺼﺤﺎﺑﺔ (‬
‫‪ ..‬ﻓﺎﻟﺘﻀﺨﻴﻢ ﻳﺘﻢ‪ ‬ﺃﻳﻀﺎﹰ ﻛﺮﺩ‪ ‬ﻓﻌﻞ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﺴﻨ‪‬ﺔ ‪ ،‬ﻭﻛﻠﱠﻤﺎ ﺍﺯﺩﺍﺩ ﺍﻟﺼﺮﺍﻉ ﺑﲔ ﺍﻟﺴﻨ‪‬ﺔ‬
‫ﻭﺍﻟﺸﻴﻌﺔ ‪ ،‬ﻛﻠﹼﻤﺎ ﰎﱠ ﺗﻀﺨﻴﻢ ﻫﺬﻩ ﺍﻟﻔﻜﺮﺓ ‪ ،‬ﻭﺯﻳﺎﺩﺓ ﺍﻟﻀﺦ ﺍﻷﻳﺪﻳﻮﻟﻮﺟﻲ ﺍﳌﺒﲏ ﺃﺻﻼﹰ ﻣﻦ‬
‫ﻣﺎﺩ‪‬ﺎ ‪..‬‬
 ‫‪٥٤ ‬‬ ‫‪‬‬
‫ﻭﺃﻫﻞ ﺍﻟﺴﻨ‪‬ﺔ ﺃﻳﻀﺎﹰ ﺑﻨﻮﺍ ﻓﻜﺮ‪‬ﻢ ﺍﻷﻳﺪﻳﻮﻟﻮﺟﻴ‪‬ﺔ ﻋﻠﻰ ﻣﺎ ﻳﺴﻤ‪‬ﻰ ﺑﻌﺪﺍﻟﺔ ﺍﻟﺼﺤﺎﺑﺔ ﻭﻣﻨﻬﺞ‬
‫ﺍﻟﺴﻠﻒ ‪ ،‬ﻭﺃﻥﱠ ﺍﻷﻣ‪‬ﺔ ﻟﻦ ﺗﻔﻬﻢ ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﺴﻠﻒ ‪ ،‬ﻭﻟﺬﻟﻚ ﻧﺮﻯ ﻛﻴﻒ ﻳﺘ ‪‬ﻢ‬
‫ﺍﻟﺘﺸﺒ‪‬ﺚ – ﰲ ﺍﳌﺎﺿﻲ ﻭﺍﳊﺎﺿﺮ – ﺑﺮﻭﺍﻳﺎﺕ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﺗﻌﺎﱃ ‪‬ﺎ ﻣﻦ ﺳﻠﻄﺎﻥ ‪ ،‬ﻳﺘﻢ‪ ‬ﺗﻘﺪﳝﻬﺎ‬
‫– ﻣﻊ ﺍﻟﺰﻣﻦ – ﻋﻠﻰ ﺃﻧ‪‬ﻬﺎ ﻧﺼﻮﺹ ﻣﻘﺪ‪‬ﺳﺔ ‪ ،‬ﻭﻳﺘﻢ‪ ‬ﺍﻟﺘﺸﺒ‪‬ﺚ ‪‬ﺎ ﻛﺮﺩ‪ ‬ﻓﻌﻞ ﻋﻠﻰ ﺗﺸﺒ‪‬ﺚ‬
‫ﺍﻟﺸﻴﻌﺔ ﺑﺮﻭﺍﻳﺎ‪‬ﻢ ‪ ،‬ﻭﻳﺘﻢ‪ ‬ﺍﻟﺘﺸﺒ‪‬ﺚ ﲟﺒﺪﺃ ﻋﺪﺍﻟﺔ ﺍﻟﺼﺤﺎﺑﺔ ﻛﺮﺩ‪ ‬ﻓﻌﻞ ﻋﻠﻰ ﺍﻟﺸﻴﻌﺔ ﺍﻟﺬﻳﻦ‬
‫ﻳﻨﻈﺮﻭﻥ ﺳﻠﺒﻴ‪‬ﺎﹰ ﻟﻠﻜﺜﲑ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻛﺮﺩ‪ ‬ﻓﻌﻞ ﺗﺎﺭﳜﻲ ﻋﻠﻰ ﻣﺎ ﺣﺪﺙ ﻷﻫﻞ ﺍﻟﺒﻴﺖ ‪..‬‬
‫‪ ..‬ﻭﻫﻜﺬﺍ ‪ ..‬ﻓﻌﻞ ﻭﺭﺩ ﻓﻌﻞ ‪ ..‬ﻛﻞﱞ ﻳﺘﺸﺒ‪‬ﺚ ﺑﻔﻜﺮﺗﻪ ﺍﻷﻳﺪﻳﻮﻟﻮﺟﻴ‪‬ﺔ ﺍﻟﺸﻤﻮﻟﻴ‪‬ﺔ ‪،‬‬
‫ﻭﻳﻀﺨ‪‬ﻤﻬﺎ ﻣﻊ ﺍﻟﺰﻣﻦ ﻣﺘ‪‬ﻬﻤﺎﹰ ﺍﻵﺧﺮ ﺑﺎﳋﺮﻭﺝ ﻋﻠﻰ ﺍﳊﻖ ‪ ..‬ﻭﻟﺬﻟﻚ ﻧﺮﻯ ﺃﻥﱠ ﻗﻤ‪‬ﺔ ﻫﺬﺍ‬
‫ﺍﻟﺼﺮﺍﻉ ﺗﺘﺠﻠﹼﻰ ﺑﲔ ﺍﻟﻔﻜﺮ ﺍﻟﺴﻠﻔﻲ ﺍﻟﻮﻫ‪‬ﺎﰊ ﻛﻔﻜﺮ ﳚﺴ‪‬ﺪ ﻗﻤ‪‬ﺔ ﺍﻟﺘﻘﻮﻗﻊ ﰲ ﺇﻃﺎﺭ ﺍﻟﺮﻭﺍﻳﺎﺕ‬
‫ﻭﻣﺎ ﻳﺴﻤ‪‬ﻰ ﲟﻨﻬﺞ ﺍﻟﺴﻠﻒ ﻣﻦ ﺟﻬﺔ ‪ ،‬ﻭﺑﲔ ﻏﻼﺓ ﺍﻟﺸﻴﻌﺔ ﻣﻦ ﺟﻬﺔ‪ ‬ﺃﹸﺧﺮﻯ ‪ ..‬ﻭﻧﺮﻯ ﻛﻴﻒ‬
‫ﻭﺻﻞ ﺍﻷﻣﺮ ﺑﻴﻨﻬﻢ ﺇﱃ ﺗﻔﺠﲑ ﺩﻭﺭ ﺍﻟﻌﺒﺎﺩﺓ ﻭﺇﱃ ﻗﺘﻞ ﺍﻷﺑﺮﻳﺎﺀ ﻭﺇﱃ ﺍﺗ‪‬ﻬﺎﻣﺎﺕ ﻭﺗﻜﻔﲑ ﻭﺗﻀﻠﻴﻞ‬
‫ﺣﺎﻣﻠﻪ ﺍﳌﺸﻮ‪‬ﺷﻮﻥ ﺫﻫﻨﻴ‪‬ﺎﹰ ﻭﻓﻜﺮﻳ‪‬ﺎﹰ ﻋﻨﺪ ﺍﻟﺴﻨ‪‬ﺔ ﻭﺍﻟﺸﻴﻌﺔ ﻋﻠﻰ ﺣﺪ‪ ‬ﺳﻮﺍﺀ ‪..‬‬
‫) ‪`tB‬‬ ‫‪ ..‬ﻟﻮ ﻭﻗﻒ ﻛﻞﱞ ﻣﻦ ﻫﺬﻳﻦ ﺍﻟﻄﺮﻓﲔ – ﻭﻗﻮﻓﺎﹰ ﻋﻠﻤﻴ‪‬ﺎﹰ ﻣﻨﻬﺠﻴ‪‬ﺎﹰ – ﻋﻨﺪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‬
‫‪$yd$uŠômr& ô`tBur $Yè‹ÏJy_ }¨$¨Z9$# Ÿ@tFs% $yJ¯Rr'x6sù ÇÚö‘F{$# ’Îû 7Š$|¡sù ÷rr& C§øÿtR ÎŽö•tóÎ/ $G¡øÿtR Ÿ@tFs%‬‬

‫‪ ] ( 4 $Yè‹ÏJy_ }¨$¨Y9$# $uŠômr& !$uK¯Rr'x6sù‬ﺍﳌﺎﺋﺪﺓ ‪ ، [ ٣٢ :‬ﻟﻌﻠﻢ ﺣﺠﻢ ﺍﻟﻀﻼﻝ ﺍﻟﺬﻱ ﻭﺻﻞ ﺇﻟﻴﻪ‬
‫ﺣﻴﻨﻤﺎ ﻳﺪﻓﻊ ﻟﻘﺘﻞ ﺍﻷﺑﺮﻳﺎﺀ ﻣﻦ ﺍﻟﻄﺮﻑ ﺍﻵﺧﺮ ‪ ،‬ﻭﻟﻌﻠﻢ ﺩﺭﺟﺔ ﺍﳋﺮﻭﺝ ﻋﻠﻰ ﺍﳊﻖ‪ ‬ﺑﺴﺒﺐ‬
‫ﺍﻟﻨﻬﺞ ﺍﻟﺸﻤﻮﱄ ﺍﻟﻈﻼﻣﻲ ﺍﻟﺬﻱ ﺃﻏﺮﻕ ﻧﻔﺴﻪ ﻓﻴﻪ ‪ ،‬ﻧﺘﻴﺠﺔ ﻋﺼﺒﻴ‪‬ﺎﺕ ﻻ ﻋﻼﻗﺔ ﳍﺎ ﺑﺪﻳﻦ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﻻ ﻣﻦ ﻗﺮﻳﺐ ﻭﻻ ﻣﻦ ﺑﻌﻴﺪ ‪..‬‬
‫) ‪#’s+¨?$# Ç`yJÎ/ ÞOn=÷ær& uqèd ( öNä3|¡àÿRr& (#þq’.t“è? Ÿxsù‬‬ ‫ﻟﻮ ﻭﻗﻔﺖ ﺍﻟﺴﻨ‪‬ﺔ ﻭﺍﻟﺸﻴﻌﺔ ﻋﻨﺪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‬
‫) &‪’Éj1t“ムª!$# È@t/ 4 Nåk|¦àÿRr& tbq’.t“ムtûïÏ%©!$# ’n<Î) t•s? öNs9r‬‬ ‫( ] ﺍﻟﻨﺠﻢ ‪ ، [ ٣٢ :‬ﻭﻋﻨﺪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‬
‫‪$VJøOÎ) ÿ¾ÏmÎ/ 4’s"x.ur ( z>É‹s3ø9$# «!$# ’n?tã tbrçŽtIøÿtƒ y#ø‹x. ö•ÝàR$# ÇÍÒÈ ¸x‹ÏGsù tbqßJn=ôàムŸwur âä!$t±o„ `tB‬‬
 ‫‪٥٥ ‬‬ ‫‪‬‬
‫‪’n?tã (#rߊt•tB ( ÏpuZƒÏ‰yJø9$# È@÷dr& ô`ÏBur‬‬ ‫‪ ] ( $·Z•Î7•B‬ﺍﻟﻨﺴﺎﺀ ‪ ، [ ٥٠ – ٤٩ :‬ﻭﻋﻨﺪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ )‬
‫( ] ﺍﻟﺘﻮﺑﺔ ‪ .. [ ١٠١ :‬ﻟﻌﻠﻢ ﺍﳉﻤﻴﻊ ﺃﻥﱠ ﻋﺼﺒﻴ‪‬ﺎ‪‬ﻢ ﺍﻟﱵ ﺟ‪‬ﻌ‪‬ﻠﹶﺖ‬ ‫‪( ö/àSßJn=÷ès? Ÿw É-$xÿÏiZ9$#‬‬

‫ﺍﳌﺬﺍﻫﺐ ﻭﺍﻟﻄﻮﺍﺋﻒ ﻣﻦ ﺃﺟﻠﻬﺎ ‪ ،‬ﻫﻲ ﺻﻨﺎﻋﺔ ﺑﺸﺮﻳ‪‬ﺔ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﺗﻌﺎﱃ ‪‬ﺎ ﻣﻦ ﺳﻠﻄﺎﻥ ‪..‬‬
‫ﻟﻜﻨ‪‬ﻬﻢ ﻻ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺍﻟﻮﻗﻮﻑ ﻋﻨﺪ ﺩﻻﻻﺕ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪ ،‬ﻷﻥﱠ ﻛﻼﹰ ﻣﻨﻬﻤﺎ ﻭﺿﻊ‬
‫ﺭﻭﺍﻳﺎﺕ ﰎﹼ ﺗﻔﺼﻴﻠﻬﺎ ﻋﻠﻰ ﻣﻘﺎﺱ ﻋﺼﺒﻴ‪‬ﺘﻪ ‪ ،‬ﻭﺍﻓﺘﺮﺍﻫﺎ ﻋﻠﻰ ﺍﻟﺮﺳﻮﻝ ‪ r‬ﺍﻧﺘﺼﺎﺭﺍﹰ ﻟﻌﺼﺒﻴ‪‬ﺘﻪ ‪،‬‬
‫ﻭﺟﻌﻠﻬﺎ ﻣﻘﺪ‪‬ﺳﺔ ﻭﺣﺠ‪‬ﺔ ﺣﱴ ﻋﻠﻰ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻻ ﻳﺮﻯ ﺍﳊﻖ‪ ‬ﺍﻟﺬﻱ ﳛﻤﻠﻪ‬
‫ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻭﺍﻟﺬﻱ ﻳﻔﻨ‪‬ﺪ ﻣﺰﺍﻋﻢ ﻋﺼﺒﻴ‪‬ﺘﻪ ‪..‬‬
‫‪ ..‬ﻭﻛﻞﱞ ﻣﻦ ﻫﺬﻳﻦ ﺍﻟﻄﺮﻓﲔ ﺍﳌﺘﻨﺎﻗﻀﲔ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺸﻤﻮﻟﻴ‪‬ﺔ ﺍﳋﺎﺻ‪‬ﺔ ﺑﻜﻞﱟ ﻣﻨﻬﻤﺎ ‪ ،‬ﻳﺰﻋﻢ‬
‫ﺃﻥﱠ ﺩﻭﻟﺘﻪ ﺍﻟﱵ ﻳﺪﻋﻮ ﺇﻟﻴﻬﺎ ﻫﻲ ﺍﻟﺪﻭﻟﺔ ﺍﻟﱵ ﲡﺴ‪‬ﺪ ﺣﻘﻴﻘﺔ ﺍﻹﺳﻼﻡ ‪ ،‬ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻳﻨﻈﺮ ﻓﻴﻪ‬
‫ﻛﻞﱞ ﻣﻨﻬﻤﺎ ﻟﻶﺧﺮ ﻧﻈﺮﺓ ﲢﻤﻞ ﻣﻦ ﺍﻟﺴﻠﺒﻴ‪‬ﺔ ﺃﻛﺜﺮ ﻣﻦ ﻧﻈﺮﺗﻪ ﻟﻠﻜﺎﻓﺮﻳﻦ ‪ ..‬ﻭﰲ ﻫﺬﺍ ﺩﻟﻴﻞﹲ ﻋﻠﻰ‬
‫ﺃﻥﱠ ﻛﻼﹰ ﻣﻨﻬﻤﺎ ﻳﺪﻋﻮ ﻟﺪﻭﻟﺔ ﺗﺎﺭﳜﻴ‪‬ﺔ ‪ ،‬ﻣﺒﻨﻴ‪‬ﺔ ﻋﻠﻰ ﻓﻘﻬﻪ ﺍﻷﻗﺮﺏ ﺇﱃ ﺍﻟﺘﺎﺭﻳﺦ ﻣﻨﻪ ﺇﱃ ﻛﺘﺎﺏ‬
‫ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫ﻟﻮ ﻛﺎﻥ ﺃﻱ‪ ‬ﻣﻨﻬﻤﺎ ﺻﺎﺩﻗﺎﹰ ﰲ ﺩﻋﻮﺗﻪ ‪ ،‬ﳌﺎ ﺍﺧﺘﻠﻒ ﻣﻊ ﺍﻵﺧﺮ ﺍﻟﺬﻱ ﻳﺪﻋﻮ ﺫﺍﺕ ﺍﻟﺪﻋﻮﺓ‬
‫‪ ،‬ﺑﻞ ﻟﻮ ﻛﺎﻥ ﺃﻱ‪ ‬ﻣﻨﻬﻤﺎ ﺻﺎﺩﻗﺎﹰ ﳌﺎ ﺍﺧﺘﻠﻒ ﻣﻊ ﺍﻵﺧﺮ ﺃﺻﻼﹰ ‪ ،‬ﻭﻟﻌﺎﺩ ﺇﱃ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﻭﺍﺿﻌﺎﹰ ﺭﻭﺍﻳﺎﺗﻪ ﺍﳌﺬﻫﺒﻴ‪‬ﺔ ﻭﺍﻟﻄﺎﺋﻔﻴ‪‬ﺔ ﺧﻠﻒ ﻇﻬﺮﻩ ﺣﲔ ﻧﻈﺮﺗﻪ ﻟﻶﺧﺮ ‪ ..‬ﻟﻮ ﻛﺎﻥ ﺃﻱ‪ ‬ﻣﻨﻬﻤﺎ‬
‫ﺻﺎﺩﻗﺎﹰ ﳌﺎ ﺍﺧﺘﻠﻒ ﻣﻊ ﺑﻌﺾ ﺍﺗﺒﺎﻉ ﻣﺬﻫﺒﻪ ﺫﺍﺗﻪ ﻷﺟﻞ ﺧﺼﻮﺻﻴ‪‬ﺎﺕ ﺗﺎﺭﳜﻴ‪‬ﺔ ﻻ ﻋﻼﻗﺔ ﳍﺎ ﺑﺄﻱ‬
‫ﺩﻳﻦ ﺃﻭ ﻋﻘﻞ ﺃﻭ ﻣﻨﻄﻖ ‪ ..‬ﺍﻟﻘﻀﻴ‪‬ﺔ – ﰲ ﻫﺬﻩ ﺍﻟﺪﻋﻮﺓ ﻟﺪﻭﻟﺔ ﺗﺎﺭﳜﻴ‪‬ﺔ ﺑﺎﺳﻢ ﺍﻟﺪ‪‬ﻳﻦ – ﻫﻲ‬
‫ﻗﻀﻴ‪‬ﺔ ﻋﺼﺒﻴ‪‬ﺔ ﺗﺎﺭﳜﻴ‪‬ﺔ ‪ ،‬ﺗ‪‬ﻘﺪ‪‬ﻡ ﻛﻔﻜﺮﺓ ﺃﻳﺪﻳﻮﻟﻮﺟﻴ‪‬ﺔ ﺗﻠﺒﺲ ﺍﻹﺳﻼﻡ ﻛﻐﻄﺎﺀ ﳍﺬﻩ ﺍﻟﻌﺼﺒﻴ‪‬ﺔ ‪..‬‬
‫ﻭﺑﺎﳌﻘﺎﺑﻞ ﻧﺮﻯ ﺃﻥﱠ ﺍﻷﻧﻈﻤﺔ ﺍﻟﺸﻤﻮﻟﻴ‪‬ﺔ ﺳﻴﺎﺳﻴ‪‬ﺎﹰ ﺗﺴﻠﻚ ﺫﺍﺕ ﺍﳌﻨﻬﺞ ﻭﻟﻜﻦ ﺿﻤﻦ ﺇﻃﺎﺭﹴ‬
‫ﺳﻴﺎﺳﻲ ‪ ..‬ﻓﻜﻞﱡ ﻧﻈﺎﻡﹴ ﴰﻮﱄ ﻳﺘﻐﻄﱠﻰ ﺑﻔﻜﺮﺓ ﺃﻳﺪﻳﻮﻟﻮﺟﻴ‪‬ﺔ ﺑﺮ‪‬ﺍﻗﺔ ﲣﻄﻒ ﺃﺑﺼﺎﺭ ﺍﻟﺒﺴﻄﺎﺀ‬
‫ﻟﻴﺨﻔﻲ ‪‬ﺎ ﺷﻬﻮﺓ ﺍﻣﺘﻼﻙ ﺍﻟﺴﻠﻄﺔ ‪ ..‬ﻓﺎﻟﺸﻴﻮﻋﻴ‪‬ﺔ ﺍﻟﱵ ﺍ‪‬ﺎﺭﺕ ﰲ ﺍﻟﻘﺮﻥ ﺍﳌﺎﺿﻲ ﺑﻨﺖ ﻓﻜﺮ‪‬ﺎ‬
‫ﺍﻷﻳﺪﻳﻮﻟﻮﺟﻴ‪‬ﺔ ﻋﻠﻰ ﺍﻟﻌﺪﺍﻟﺔ ﻭﺣﻖ‪ ‬ﺍﻟﻔﻘﺮﺍﺀ ﻭﺍﻟﻜﺎﺩﺣﲔ ‪ ،‬ﻛﻐﻄﺎﺀ ﻻﻣﺘﻼﻙ ﺍﻟﺴﻠﻄﺔ ‪ ..‬ﻭﻟﺬﻟﻚ‬
‫‪٥٦ ‬‬ ‫‪‬‬
‫ﺭﺃﻳﻨﺎ – ﰲ ﺍﻻﲢﺎﺩ ﺍﻟﺴﻮﻓﻴﻴﱵ ﺳﺎﺑﻘﺎﹰ – ﻛﻴﻒ ﺃﻥﱠ ﺍﻟﺰﻋﻴﻢ – ﰲ ﺃﻭﺝ ﻫﺬﻩ ﺍﻷﻳﺪﻳﻮﻟﻮﺟﻴ‪‬ﺔ –‬
‫ﻻ ﻳﱰﻝ ﻋﻦ ﻛﺮﺳﻲ‪ ‬ﺍﳊﻜﻢ ﺇﻻﹼ ﺑﱰﻭﻟﻪ ﺇﱃ ﺍﻟﻘﱪ ‪ ،‬ﻭﺭﺃﻳﻨﺎ ﻛﻴﻒ ﺃﻥﱠ ﺍﻻﺳﺘﺒﺪﺍﺩ ﺍﻟﺴﻴﺎﺳﻲ‬
‫ﻭﺍﻟﻔﻜﺮﻱ ﻭﺍﻟﺜﻘﺎﰲ ﺑﻠﻎ ﺩﺭﺟﺎﺕ ﻻ ﻣﺜﻴﻞ ﳍﺎ ‪ ..‬ﻭﻛﻞﱡ ﺫﻟﻚ ﱂ ﻳ‪‬ﻌﻂ ﺃﻱ‪ ‬ﻧﺘﻴﺠﺔ ﺇﳚﺎﺑﻴ‪‬ﺔ ﻟﻠﻔﻜﺮﺓ‬
‫ﺍﻷﻳﺪﻳﻮﻟﻮﺟﻴ‪‬ﺔ ﺍﻟﱵ ﻳﺘﻢ‪ ‬ﺍﻻﺧﺘﻔﺎﺀ ‪‬ﺎ ‪ ،‬ﻓﺒﺪﻻﹰ ﻣﻦ ﺃﺧﺬ ﺍﻟﻜﺎﺩﺣﲔ ﺣﻘﹼﻬﻢ ﺭﺃﻳﻨﺎ ﻛﻴﻒ ﺃﻥﱠ ﺍﻟﻔﻘﺮ‬
‫ﻭﺍﻟﺘﺨﻠﹼﻒ ﻛﺎﻥ ﺍﻟﺴﻤﺔ ﺍﻷﻭﱃ ﰲ ﺗﻠﻚ ﺍ‪‬ﺘﻤﻌﺎﺕ ‪ ،‬ﻭﻛﻞﹼ ﺫﻟﻚ ﺃﺩﻯ ﺇﱃ ﺍ‪‬ﻴﺎﺭ ﺗﻠﻚ ﺍﳌﻨﻈﻮﻣﺔ‬
‫ﻣﻦ ﺃﺳﺎﺳﻬﺎ ‪..‬‬
‫ﻭﰲ ﺍﻟﻮﻃﻦ ﺍﻟﻌﺮﰊ ﺭﺃﻳﻨﺎ ﻛﻴﻒ ﺃﻥﱠ ﺑﻌﺾ ﺍﻷﻧﻈﻤﺔ ﺍﻟﺸﻤﻮﻟﻴ‪‬ﺔ ﺍﺗﻜﺄﺕ ﻋﻠﻰ ﺍﻟﻘﻮﻣﻴ‪‬ﺔ‬
‫ﺍﻟﻌﺮﺑﻴ‪‬ﺔ ﻛﻔﻜﺮﺓ ﺃﻳﺪﻳﻮﻟﻮﺟﻴ‪‬ﺔ ﻓﹸﺼ‪‬ﻠﺖ ﳍﺎ ﺃﺣﺰﺍﺏ ﺳﻴﺎﺳﻴ‪‬ﺔ ﻛﺎﻧﺖ ﺍﻷﺩﺍﺓ ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﺍﻟﺴﻠﻄﺔ‬
‫‪ ،‬ﻭﺑﻌﺪ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺍﻟﺴﻠﻄﺔ ﻻ ﻳﺘﻢ‪ ‬ﺍﻟﱰﻭﻝ ﻋﻦ ﻛﺮﺳﻲ‪ ‬ﺍﻟﺴﻠﻄﺔ ﺇﱃ ﺑﺎﻧﻘﻼﺏ ﻋﺴﻜﺮﻱ‬
‫ﴰﻮﱄ ﻳﺘ‪‬ﻜﺊ ﻋﻠﻰ ﺫﺍﺕ ﺍﻟﻔﻜﺮﺓ ﺍﻟﺸﻤﻮﻟﻴ‪‬ﺔ ‪ ،‬ﺃﻭ ﺑﺎﳌﻮﺕ ‪ ..‬ﻭﺑﺎﻟﻨﺘﻴﺠﺔ ﱂ ﻳﺘﺤﻘﱠﻖ ﺃﻱ‪ ‬ﻭﺟﻪ‪ ‬ﻣﻦ‬
‫ﺃﻭﺟﻪ ﺍﻟﻮﺣﺪﺓ ﺣﱴ ﺑﲔ ﺍﻟﺪﻭﻝ ﺍﻟﱵ ﲢﻜﻤﻬﺎ ﺫﺍﺕ ﺍﻷﻧﻈﻤﺔ ﺍﻟﱵ ﺗﺘﺒﲎ ﺫﺍﺕ ﺍﻟﻔﻜﺮﺓ‬
‫ﺍﻷﻳﺪﻳﻮﻟﻮﺟﻴ‪‬ﺔ ‪ ،‬ﺑﻞ ﺇﻥﱠ ﺍﻟﺪﻭﻝ ﺍﻟﱵ ﲢﻤﻞ ﺫﺍﺕ ﺍﻟﻔﻜﺮﺓ ﺍﻷﻳﺪﻳﻮﻟﻮﺟﻴ‪‬ﺔ ﻭﺍﻟﱵ ﻛﺎﻥ ﻣﻦ ﺍﳌﻔﺘﺮﺽ‬
‫ﺃﻥ ﺗﺘ‪‬ﺤﺪ ‪ ،‬ﻛﺎﻧﺖ ﻋﻠﻰ ﺩﺭﺟﺔ ﻣﻦ ﺍﻟﻌﺪﺍﺀ ﻻ ﻣﺜﻴﻞ ﳍﺎ ‪ ،‬ﺣﱴ ﺑﲔ ﻛﻞﱟ ﻣﻨﻬﺎ ﻭﺇﺳﺮﺍﺋﻴﻞ ‪ ،‬ﻷﻥﱠ‬
‫ﺍﻟﻘﻀﻴ‪‬ﺔ ﻣﻦ ﺃﺳﺎﺳﻬﺎ ﻫﻲ ﻗﻀﻴ‪‬ﺔ ﺳﻠﻄﺔ ﺗﺘﻜﺊ ﻋﻠﻰ ﺗﻠﻚ ﺍﻟﻔﻜﺮﺓ ﺍﻷﻳﺪﻳﻮﻟﻮﺟﻴ‪‬ﺔ ﻣﻦ ﺃﺟﻞ ﺍﻟﺒﻘﺎﺀ‬
‫ﰲ ﺍﳊﻜﻢ ‪..‬‬
‫‪ ..‬ﻭﺍﻟﺸﻤﻮﻟﻴ‪‬ﺔ ﻛﻘﻴﻤﺔ ﳎﺮ‪‬ﺩﺓ ﻫﻲ ﺫﺍ‪‬ﺎ ‪ ،‬ﺳﻮﺍﺀ ﺍﻟﺸﻤﻮﻟﻴ‪‬ﺔ ﺍﶈﺴﻮﺑﺔ ﻋﻠﻰ ﺍﻟﺪ‪‬ﻳﻦ ﺃﻡ‬
‫ﺍﻟﺸﻤﻮﻟﻴ‪‬ﺔ ﺍﻟﺴﻴﺎﺳﻴ‪‬ﺔ ‪ ..‬ﻓﺎﻟﺸﻤﻮﻟﻴ‪‬ﺔ ﺍﶈﺴﻮﺑﺔ ﻋﻠﻰ ﺍﻟﻘﻮﻣﻴ‪‬ﺔ ﺗﻘﺪ‪‬ﻡ ﻧﻔﺴﻬﺎ ﻋﻠﻰ ﺃﻧ‪‬ﻬﺎ ﻫﻲ –‬
‫ﻭﻓﻘﻂ ﻫﻲ – ﺍﳊﺎﻣﻲ ﻟﻠﻘﻮﻣﻴ‪‬ﺔ ‪ ،‬ﻭﺍﻟﺸﻤﻮﻟﻴ‪‬ﺔ ﺍﻟﺸﻴﻮﻋﻴ‪‬ﺔ ﺗﻘﺪ‪‬ﻡ ﻧﻔﺴﻬﺎ ﻋﻠﻰ ﺃﻧ‪‬ﻬﺎ ﻫﻲ – ﻭﻓﻘﻂ‬
‫ﻫﻲ – ﺍﳊﺎﻣﻲ ﳊﻘﻮﻕ ﺍﻟﻜﺎﺩﺣﲔ ‪ ،‬ﻭﺍﻟﺸﻤﻮﻟﻴ‪‬ﺔ ﺍﶈﺴﻮﺑﺔ ﻋﻠﻰ ﺍﻟﺪ‪‬ﻳﻦ ﺗﻘﺪ‪‬ﻡ ﻧﻔﺴﻬﺎ ﻋﻠﻰ ﺃﻧ‪‬ﻬﺎ‬
‫ﻫﻲ – ﻭﻓﻘﻂ ﻫﻲ – ﺍﳊﺎﻣﻲ ﻟﻠﺪ‪‬ﻳﻦ ﻭﺃﻧ‪‬ﻪ ﺩﻭ‪‬ﺎ ﻻ ﻳﺘﺤﻘﹼﻖ ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﺍﻷﺭﺽ ‪..‬‬
‫ﻣﻊ ﺍﻟﻌﻠﻢ ﺃﻥﱠ ﺍﳊﻘﻴﻘﺔ ﻋﻠﻰ ﺃﺭﺽ ﺍﻟﻮﺍﻗﻊ ﲣﺘﻠﻒ ﻛﺜﲑﺍﹰ ﻋﻤ‪‬ﺎ ﻳﻘﺪ‪‬ﻣﻪ ﻛﻞﱞ ﻋﻦ ﻧﻔﺴﻪ ‪ ،‬ﺑﺪﻟﻴﻞ ﺃﻥﱠ‬
‫‪٥٧ ‬‬ ‫‪‬‬
‫ﺫﺍﺕ ﺍﻟﺪﺍﻋﲔ ﻟﺬﺍﺕ ﺍﻟﻔﻜﺮﺓ ﺍﻷﻳﺪﻳﻮﻟﻮﺟﻴ‪‬ﺔ – ﺳﻴﺎﺳﻴﺎﹰ ﻭﺩﻳﻨﻴﺎﹰ – ﳜﺘﻠﻔﻮﻥ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ ﺃﻛﺜﺮ‬
‫ﻣﻦ ﺍﺧﺘﻼﻓﻬﻢ ﻣﻊ ﻣﻦ ﳛﻤﻞ ﻧﻘﻴﺾ ﻫﺬﻩ ﺍﻟﻔﻜﺮﺓ ﺍﻷﻳﺪﻳﻮﻟﻮﺟﻴ‪‬ﺔ ‪..‬‬
‫‪ ..‬ﺍﳊﻘﻴﻘﺔ ﺃﻥﱠ ﺍﻹﺳﻼﻡ ﺍﳊﻖ‪ ‬ﻫﻮ ﻣﺎ ﳛﻤﻠﻪ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﻗﻴﻢ ﻭﺃﺣﻜﺎﻡ ﻭﻣﺒﺎﺩﺉ ‪،‬‬
‫ﻳﺘﻢ‪ ‬ﺍﻋﺘﻨﺎﻗﻬﺎ ﻃﻮﻋﺎﹰ – ﻭﻟﻴﺲ ﻛﺮﻫﺎﹰ – ﻣﻦ ﻗﺒﻞ ﻣﻌﺘﻨﻘﻲ ﺍﻹﺳﻼﻡ ‪ ،‬ﺑﻴﻨﻤﺎ ﺍﳊﺮﻛﺎﺕ ﺍﳌﺬﻫﺒﻴ‪‬ﺔ‬
‫ﻭﺍﻟﻄﺎﺋﻔﻴ‪‬ﺔ ﻭﺍﻟﺴﻴﺎﺳﻴ‪‬ﺔ ﺍﻟﱵ ﺗﻘﺪ‪‬ﻡ ﻧﻔﺴﻬﺎ ﻧﺎﻃﻘﺔﹰ ﺑﺎﺳﻢ ﺍﻹﺳﻼﻡ ‪ ،‬ﻫﻲ ﻣﻨﻈﻮﻣﺎﺕ ﺗﺘﺴﻠﱠﻖ ﻋﻠﻰ‬
‫ﻫﺬﺍ ﺍﻟﺪ‪‬ﻳﻦ ﺍﻟﻨﺒﻴﻞ ﻣﻦ ﺃﺟﻞ ﺃﻫﺪﺍﻑ ﺳﻴﺎﺳﻴ‪‬ﺔ ﻣﺴﺒﻘﺔ ﺍﻟﺼﻨﻊ ‪ ،‬ﻭﻗﻴﻤﺔ ﻣﺎ ﺗﻘﺪ‪‬ﻣﻪ ﻫﺬﻩ ﺍﳊﺮﻛﺎﺕ‬
‫ﻭﺍﻷﺣﺰﺍﺏ ﻫﻮ ﻣﺎ ﲢﻘﱢﻘﻪ ﻣﻦ ﳏﺒ‪‬ﺔ ﻭﺗﺴﺎﻣﺢ ﻭﻗﻴﻢ ﻳﺄﻣﺮ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪‬ﺎ ‪ ..‬ﻭﻫﻨﺎ ﻋﻠﻴﻨﺎ ﺃﻥ‬
‫ﳕﻴ‪‬ﺰ ﺑﲔ ﺍﻹﺳﻼﻡ ﻛﻘﻴﻤﺔ ﻧﺒﻴﻠﺔ ﻃﺎﻫﺮﺓ ﻳﻌﺘﻘﺪ ‪‬ﺎ ﺍﳌﺴﻠﻤﻮﻥ ‪ ،‬ﻭﺑﲔ ﻣﻦ ﻳﻘﺪ‪‬ﻣﻮﻥ ﺃﻧﻔﺴﻬﻢ –‬
‫ﺳﻴﺎﺳﻴ‪‬ﺎﹰ ﻭﻣﺬﻫﺒﻴ‪‬ﺎﹰ ﻭﻃﺎﺋﻔﻴ‪‬ﺎﹰ – ﻧﺎﻃﻘﲔ ﺑﺎﺳﻢ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫ﻭﺍﳊﻘﻴﻘﺔ ﺃﻥﱠ ﺍﻟﻘﻮﻣﻴ‪‬ﺔ ﺛﻘﺎﻓﺔ ﻭﺍﻧﺘﻤﺎﺀ ﻭﺗﺎﺭﻳﺦ ﻭﻭﺍﻗﻊ ﻋﻠﻰ ﺍﻷﺭﺽ ‪ ،‬ﺑﻴﻨﻤﺎ ﺍﻷﺣﺰﺍﺏ ﺍﻟﱵ‬
‫ﺗﺘﺒﻨ‪‬ﻰ ﺍﻟﻔﻜﺮ ﺍﻟﻘﻮﻣﻲ ﻫﻲ ﻣﻨﻈﻮﻣﺎﺕ ﺳﻴﺎﺳﻴ‪‬ﺔ ﺗﺘﺴﻠﱠﻖ ﻋﻠﻰ ﻫﺬﺍ ﺍﻻﻧﺘﻤﺎﺀ ﻣﻦ ﺃﺟﻞ ﺃﻫﺪﺍﻑ‬
‫ﺳﻴﺎﺳﻴ‪‬ﺔ ﳏﻀﺔ ‪ ،‬ﻭﻗﻴﻤﺔ ﻣﺎ ﺗﻘﺪ‪‬ﻣﻪ ﻫﺬﻩ ﺍﻷﺣﺰﺍﺏ ﻫﻮ ﻣﺎ ﲢﻘﱢﻘﻪ ﻣﻦ ﻭﺣﺪﺓ ﺑﲔ ﺍﻟﺸﻌﻮﺏ‬
‫ﺍﻟﻌﺮﺑﻴ‪‬ﺔ ﻋﻠﻰ ﺃﺭﺽ ﺍﻟﻮﺍﻗﻊ ‪ ..‬ﻭﻫﻨﺎ ﻋﻠﻴﻨﺎ ﺃﻥ ﳕﻴ‪‬ﺰ ﺑﲔ ﺍﻟﻘﻮﻣﻴ‪‬ﺔ ﻛﺎﻧﺘﻤﺎﺀ ﻭﺛﻘﺎﻓﺔ ﻭﺗﺎﺭﻳﺦ ‪ ،‬ﻭﺑﲔ‬
‫ﺍﻷﺣﺰﺍﺏ ﺍﻟﱵ ﺗﻘﺪ‪‬ﻡ ﻧﻔﺴﻬﺎ ﻭﺻﻴ‪‬ﺔ ﻋﻠﻰ ﺫﻟﻚ ‪..‬‬
‫ﻭﺍﳊﻘﻴﻘﺔ ﺃﻥﱠ ﺍﻟﻌﺪﺍﻟﺔ ﺑﲔ ﺃﺑﻨﺎﺀ ﺍ‪‬ﺘﻤﻊ ﻭﺃﺧﺬ ﺍﻟﻜﺎﺩﺣﲔ ﻭﺍﻟﻔﻘﺮﺍﺀ ﳊﻘﻮﻗﻬﻢ ﻫﻲ ﻗﻴﻤﺔ‬
‫ﻧﺒﻴﻠﺔ ﺗﺄﻣﺮ ‪‬ﺎ ﺍﻷﺩﻳﺎﻥ ﻭﻳﻌﺘﻘﺪ ‪‬ﺎ ﻛﻞﹼ ﺍﻟﻨﺒﻼﺀ ﻭﺍﻟﺸﺮﻓﺎﺀ ﰲ ﻛﻞﱢ ﺯﻣﺎﻥ‪ ‬ﻭﻣﻜﺎﻥ ‪ ،‬ﺑﻴﻨﻤﺎ‬
‫ﺍﻷﺣﺰﺍﺏ ﺍﻟﱵ ﺗﺒﻨ‪‬ﺖ ﺫﻟﻚ ﻛﺎﻟﺸﻴﻮﻋﻴ‪‬ﺔ ﻭﻏﲑﻫﺎ ﻫﻲ ﺃﺣﺰﺍﺏ ﺗﺴﺘﻌﻤﻞ ﻫﺬﺍ ﺍﳌﺒﺪﺃ ﻛﻮﺳﻴﻠﺔ‬
‫ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﺍﻟﺴﻠﻄﺔ ‪ ،‬ﻭﻗﻴﻤﺔ ﻫﺬﻩ ﺍﻷﺣﺰﺍﺏ ﻫﻲ ﻣﺎ ﲢﻘﱢﻘﻪ ﻋﻠﻰ ﺍﻷﺭﺽ ﻣﻦ ﻭﺻﻮﻝ‬
‫ﺍﻟﻜﺎﺩﺣﲔ ﺇﱃ ﺣﻘﱢﻬﻢ ‪ ،‬ﻭﻫﻨﺎ ﻋﻠﻴﻨﺎ ﺃﻥ ﳕﻴ‪‬ﺰ ﺑﲔ ﺍﻟﻌﺪﺍﻟﺔ ﻭﺣﻘﻮﻕ ﺍﻟﻜﺎﺩﺣﲔ ﻣﻦ ﺟﻬﺔ ‪ ،‬ﻭﺑﲔ‬
‫ﺍﻷﺣﺰﺍﺏ ﺍﻟﱵ ﺗﻘﺪ‪‬ﻡ ﻧﻔﺴﻬﺎ ﻭﺻﻴ‪‬ﺔ ﻋﻠﻰ ﺫﻟﻚ ‪..‬‬
‫ﻣﻦ ﻫﻨﺎ ﻧﺮﻯ ﺃﻥﱠ ﺍﻟﺪﻭﻟﺔ ﺍﳊﺮ‪‬ﺓ ﺍﻟﱵ ﺗ‪‬ﺤﺘﺮ‪‬ﻡ ﻓﻴﻬﺎ ﻛﻞﱡ ﺍﳊﻘﻮﻕ ﺍﻟﺪ‪‬ﻳﻨﻴ‪‬ﺔ ﻭﺍﳌﺬﻫﺒﻴ‪‬ﺔ‬
‫ﻭﺍﻟﺴﻴﺎﺳﻴ‪‬ﺔ ﻭﺍﳌﺪﻧﻴ‪‬ﺔ ﻭﺍﻟﺜﻘﺎﻓﻴ‪‬ﺔ ﻭ‪ .........‬ﻫﻲ ﺍﳌﻨﺎﺥ ﺍﻟﻄﺒﻴﻌﻲ ﻟﺘﺤﻘﹼﻖ ﺍﻟﻌﺪﺍﻟﺔ ‪ ،‬ﻭﻫﻲ ﺍﳌﻨﺎﺥ‬
‫‪٥٨ ‬‬ ‫‪‬‬
‫ﺍﻟﻄﺒﻴﻌﻲ ﻟﻴﺴﻮﺩ ﺍﳊﻖ‪ ‬ﺑﲔ ﺍﻟﻨﺎﺱ ‪ ،‬ﻭﻫﻲ ﺍﳌﻨﺎﺥ ﺍﻟﻄﺒﻴﻌﻲ ﻭﺍﻟﺘﺮﺑﺔ ﺍﳋﺼﺒﺔ ﺍﻟﱵ ﺗﻨﺒﺖ ﻓﻴﻬﺎ‬
‫ﺍﻟﻌﺪﺍﻟﺔ ﺍﻟﱵ ﺃﺗﺖ ﺍﻟﻜﺘﺐ ﺍﻟﺴﻤﺎﻭﻳ‪‬ﺔ ﻟﺘﺤﻘﻴﻘﻬﺎ ﻋﻠﻰ ﺍﻷﺭﺽ ‪ ،‬ﻭﻫﻲ ﺍﳌﻨﺎﺥ ﺍﻟﻄﺒﻴﻌﻲ ﻟﻴﻤﺎﺭﺱ‬
‫ﺍﳌﺘﺪﻳ‪‬ﻨﻮﻥ ﺍﻟﺼﺎﺩﻗﻮﻥ – ﺩﻭﻥ ﺃﻱ‪ ‬ﻣﺘﺎﺟﺮﺓ – ﺩﻳﻨﻬﻢ ﲝﺮﻳ‪‬ﺔ ‪ ،‬ﻭﻛﻤﺎ ﻳﺮﻳﺪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ‪..‬‬
‫ﺇﻥﱠ ﺍﻟﺪ‪‬ﻳﻦ ﺍﳊﻖ‪ ‬ﺍﻟﺬﻱ ﺃﻧﺰﻟﻪ ﺍﷲ ﺗﻌﺎﱃ ﻟﻠﻌﺎﳌﲔ ﻛﺎﻓﹼﺔ ‪ ،‬ﺳﺎﺣﺔ ﺩﻭﻟﺘﻪ ﻫﻲ ﺳﺎﺣﺔ ﺍﻟﻌﺎﳌﲔ ‪،‬‬
‫ﻭﻟﻴﺲ ﻣﻨﻄﻘﺔ ﺟﻐﺮﺍﻓﻴ‪‬ﺔ ﳏﺪ‪‬ﺩﺓ ﺩﻭﻥ ﻏﲑﻫﺎ ‪ ،‬ﻭﺃﺣﻜﺎﻡ ﻛﺘﺎﺑﻪ ﺍﻟﻜﺮﱘ ﻭﺩﻻﻻﺗﻪ ﻫﻲ ﻟﻠﻌﺎﳌﲔ ‪،‬‬
‫ﻭﻟﻴﺴﺖ ﻣﺆﻃﱠﺮﺓ ﰲ ﺇﺩﺭﺍﻙ ﺟﻴﻞﹴ ﺃﻭ ﲨﺎﻋﺔ ‪ ،‬ﻭﻻ ﳝﻜﻦ ﻓﺮﺽ ﺍﻟﺪ‪‬ﻳﻦ ﻋﻠﻰ ﺃﺣﺪ ‪ ،‬ﻓﺎﳍﺪﻑ ﻣﻦ‬
‫ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ) ﺍﻟﱵ ﻳ‪‬ﻤﺘ‪‬ﺤ‪‬ﻦ ﺍﻹﻧﺴﺎﻥ ﻓﻴﻬﺎ ( ﻻ ﻳﻨﻔﻚ‪ ‬ﻋﻦ ﺣﺮﻳ‪‬ﺘﻪ ﰲ ﺍﻻﺧﺘﻴﺎﺭ ﻓﻴﻬﺎ ‪..‬‬
‫ﺇﻥﱠ ﺇﻗﺎﻣﺔ ﺩﻭﻟﺔ ﻣﺎ ﰲ ﻣﺴﺎﺣﺔ ﺟﻐﺮﺍﻓﻴ‪‬ﺔ ﻣﺎ ﻭﻓﻖ ﻣﻌﺎﻳﲑ ﻣﺬﻫﺒﻴ‪‬ﺔ ﺃﻭ ﻃﺎﺋﻔﻴ‪‬ﺔ ﺃﻭ ﺩﻳﻨﻴ‪‬ﺔ ﺃﻭ‬
‫ﻓﻜﺮﻳ‪‬ﺔ ﻣﺎ ‪ ،‬ﻳﻌﲏ – ﰲ ﺍﻟﻨﻬﺎﻳﺔ – ﻭﺿﻊ ﺃﺑﻨﺎﺀ ﺍﻟﻮﻃﻦ ﰲ ﻣﺮﺍﺗﺐ ﻳﺼﻄﻔﻮﻥ ‪‬ﺎ ﻭﻓﻖ ﺍﻧﺘﻤﺎﺀﺍ‪‬ﻢ‬
‫ﻭﻭﻻﺋﻬﻢ ﻟﻸﻓﻜﺎﺭ ﺍﻟﱵ ﺑ‪‬ﻨﹺﻲ ﻋﻠﻴﻬﺎ ﺩﺳﺘﻮﺭ ﻫﺬﻩ ﺍﻟﺪﻭﻟﺔ ﻭﻗﻮﺍﻧﻴﻨﻬﺎ ‪ ..‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﻮﻻﺀ ﺃﻱ‪ ‬ﺇﻧﺴﺎﻥ‬
‫ﻣﻦ ﺃﺑﻨﺎﺀ ﻫﺬﻩ ﺍﻟﺪﻭﻟﺔ ﺳﻴﻜﻮﻥ ﺣﺴﺐ ﺍﻋﺘﻘﺎﺩﻩ ﲟﺎ ﺑ‪‬ﻨﹺﻴ‪‬ﺖ ﻋﻠﻴﻪ ﻫﺬﻩ ﺍﻟﺪﻭﻟﺔ ‪ ..‬ﻭﺑﺎﻟﺘﺎﱄ‬
‫ﺳﻴﻜﻮﻥ ﻭﻻﺅﻩ ﻷﻱ‪ ‬ﺇﻧﺴﺎﻥ‪ ‬ﺁﺧﺮ ﰲ ﻭﻃﻦﹴ ﺁﺧﺮ ﻳﻌﺘﻘﺪ ‪‬ﺬﻩ ﺍﻷﻓﻜﺎﺭ ﺍﻟﱵ ﻳﻌﺘﻘﺪﻫﺎ ‪ ،‬ﺃﻛﱪ‪ ‬ﻣﻦ‬
‫ﻭﻻﺋﻪ ﻻﺑﻦ ﻭﻃﻨﻪ ﺍﻟﺬﻱ ﻳﻌﺘﻘﺪ ﻣﺬﻫﺒﺎﹰ ﺁﺧﺮ ﺃﻭ ﺩﻳﻨﺎﹰ ﺁﺧﺮ ‪ ..‬ﻭﺑﺎﻟﺘﺎﱄ ﺳﻴﺬﻭﺏ ﺍﻟﺮﺍﺑﻂ ﺍﻟﻮﻃﲏ‬
‫ﺑﲔ ﺃﺑﻨﺎﺀ ﺍﻟﻮﻃﻦ ﺍﻟﻮﺍﺣﺪ ‪ ،‬ﻭﺳﺘﻄﻔﻮ ﺍﻟﺼﺮﺍﻋﺎﺕ ﺍﳌﺬﻫﺒﻴ‪‬ﺔ ﻭﺍﻟﻄﺎﺋﻔﻴ‪‬ﺔ ﺇﱃ ﺍﻟﺴﻄﺢ ‪ ،‬ﻭﺳ‪‬ﻴ‪‬ﺨ‪‬ﻠﹶﻖ‬
‫ﺍﳌﻨﺎﺥ ﺍﳌﻨﺎﺳﺐ ﻭﺍﻟﺘﺮﺑﺔ ﺍﳋﺼﺒﺔ ﻟﻠﻤﺘﻄﺮ‪‬ﻓﲔ ﺍﻟﺬﻳﻦ ﺳﻴﻨﺒﺘﻮﻥ ﻫﻨﺎ ﻭﻫﻨﺎﻙ ﰲ ﻛﻞﱢ ﻣﻜﻮ‪‬ﻧﺎﺕ‬
‫ﺍ‪‬ﺘﻤﻊ ﻟﻴﻌﻴﺜﻮﺍ ﺗﻔﺮﻗﺔﹰ ﻭﻓﺴﺎﺩﺍﹰ ﻓﻴﻪ ‪..‬‬
‫‪ ..‬ﻣﻦ ﻳﺮﻳﺪ ﺻ‪‬ﺒ‪‬ﻎﹶ ﺩﺳﺘﻮﺭ ﺍﻟﺪﻭﻟﺔ ﻭﻗﻮﺍﻧﻴﻨﻬﺎ ﺑﻠﻮﻥ ﻓﻜﺮﻩ ﺍﶈﺪﻭﺩ ﻭﺍﻟﺬﻱ ﻫﻮ ﻟﻴﺲ ﺃﻛﺜﺮ‬
‫ﻣﻦ ﺭﺅﻯ ﺑﻌﺾ ﺍﻟﺴﺎﺑﻘﲔ ‪ ،‬ﻭﺟ‪‬ﺒ‪‬ﺮ‪ ‬ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺃﻓﻜﺎﺭﹴ ﻣﺬﻫﺒﻴ‪‬ﺔ ﻭﻃﺎﺋﻔﻴ‪‬ﺔ ﳏﺪ‪‬ﺩﺓ ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﻳﺮﻳﺪ ﺃﻥ‬
‫ﻳ‪‬ﻠﻐﻲ ﻓﻄﺮﺓ ﺍﻟﺘﻄﻮ‪‬ﺭ ﺍﻟﻔﻜﺮﻱ ﻋﻨﺪ ﺍﻹﻧﺴﺎﻥ ‪ ،‬ﻭﻳﺴﺪ‪ ‬ﺁﻓﺎﻕ ﺍﻟﺜﻘﺎﻓﺔ ﺍ‪‬ﺮ‪‬ﺩﺓ ﻋﻦ ﺃﻱ‪ ‬ﻋﺼﺒﻴ‪‬ﺔ ‪،‬‬
‫ﻭﺑﺎﻟﺘﺎﱄ ﻳﺮﻳﺪ ﺃﻥ ﻳ‪‬ﻠﻐﻲ ﻭﺍﻗﻊ ﺍﻟﺘﻨﻮﻉ ﺍﻟﺬﻱ ﺟﻌﻠﻪ ﺍﷲ ﺗﻌﺎﱃ ﺑﲔ ﺍﻟﻨﺎﺱ ﻟﻴﺘﻌﺎﺭﻓﻮﺍ ﻭﺗﺘﺰﺍﻭﺝ‬
‫ﻣﻌﺎﺭﻓﻬﻢ ﻛﻤﻘﺪﻣﺎﺕ ﻹﻧﺘﺎﺝ ﺍﻟﻔﻜﺮ ﻭﺍﻟﺘﻄﻮ‪‬ﺭ ﺍﻹﻧﺴﺎﱐ ‪ ..‬ﻣﻦ ﻳﺮﻳﺪ ﻛﻞﹼ ﺫﻟﻚ ‪ ..‬ﺇﳕﺎ ﻳﺴﻌﻰ‬
 ‫‪٥٩ ‬‬ ‫‪‬‬
‫ﳉﻌﻞ ﺃﺑﻨﺎﺀ ﺍ‪‬ﺘﻤﻊ ﻗﻄﻴﻌﺎﹰ ﻳ‪‬ﻘﺎﺩ ﻣﻦ ﻋﺼﺒﻴ‪‬ﺎﺕ ﺃﺑﻨﺎﺋﻪ ﺍﻟﱵ ﺃﹸﻏﺮﹺﻗﻮﺍ ﻓﻴﻬﺎ ﻣﻦ ﻗ‪‬ﺒ‪‬ﻞ ﻫﺆﻻﺀ ﺍﳌﻄﺒ‪‬ﻠﲔ‬
‫ﻭﺍﳌﺰﻣ‪‬ﺮﻳﻦ ‪..‬‬
‫) ‪¨bÎ) 4 (#þqèùu‘$yètGÏ9 Ÿ@ͬ!$t7s%ur $\/qãèä© öNä3»oYù=yèy_ur 4Ós\Ré&ur 9•x.sŒ `ÏiB /ä3»oYø)n=yz $¯RÎ) â¨$¨Z9$# $pkš‰r'¯»tƒ‬‬

‫&‪ ] ( ׎•Î7yz îLìÎ=tã ©!$# ¨bÎ) 4 öNä39s)ø?r& «!$# y‰YÏã ö/ä3tBt•ò2r‬ﺍﳊﺠﺮﺍﺕ ‪[ ١٣ :‬‬

‫ﻓﻤﻦ ﻳﺮﻳﺪ ﺃﻥ ﻳ‪‬ﻠﻐﻲ ﺍﻟﺘﻨﻮﻉ ﺍﻟﺒﺸﺮﻱ ﺍﻟﺬﻱ ﺟﻌﻠﻪ ﺍﷲ ﺗﻌﺎﱃ ) ©‪، ( Ÿ@ͬ!$t7s%ur $\/qãèä‬‬
‫ﳍﺪﻑ ﻳﺮﻳﺪﻩ ﺍﷲ ﺗﻌﺎﱃ ﻫﻮ ) ‪ ، ( 4 (#þqèùu‘$yètGÏ9‬ﻻ ﳜﺘﻠﻒ ﻋﻤﻦ ﻳﺮﻳﺪ ﺃﻥ ﻳ‪‬ﻠﻐﻲ ﻃﺒﻴﻌﺔ ﺍﻟﺬﻛﻮﺭﺓ‬
‫ﻭﺍﻷﻧﻮﺛﺔ ﺍﻟﱵ ﺧﻠﻘﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﻟﺘﺴﺘﻤﺮ‪ ‬ﺍﳊﻴﺎﺓ ) ‪.. ( 4Ós\Ré&ur 9•x.sŒ `ÏiB /ä3»oYø)n=yz‬‬
‫ﺇﻥﱠ ﺍﻟﺘﻨﺎﻗﻀﺎﺕ ﺍﻟﻜﺒﲑﺓ ﰲ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻟﺮﻭﺍﻳﺎﺕ ‪ ،‬ﻭﺍﻻﺧﺘﻼﻓﺎﺕ ﺍﻟﻜﺒﲑﺓ ﺣﻮﻝ ﻓﻬﻢ‬
‫ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻟﻨﺼﻮﺹ ‪ ،‬ﻭﺍﻟﺘﻨﻮ‪‬ﻉ ﺍﻟﻜﺜﲑ ﻟﻠﻤﺬﺍﻫﺐ ﻭﺍﻟﻄﻮﺍﺋﻒ ﻭﺍﻟﺴﺎﺣﺎﺕ ﺍﻟﻔﻜﺮﻳ‪‬ﺔ ﺑﲔ ﺃﺑﻨﺎﺀ‬
‫ﺍﻷﻣ‪‬ﺔ ﺍﻟﺬﻳﻦ ﻳﺆﻣﻨﻮﻥ ﺑﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺑﺎﻟﺴﻨ‪‬ﺔ ﺍﻟﺸﺮﻳﻔﺔ ‪ ،‬ﻭﻋﺪﻡ ﺇﻣﻜﺎﻧﻴ‪‬ﺔ ﺇ‪‬ﺎﺀ ﻫﺬﺍ ﺍﳋﻼﻑ ‪،‬‬
‫ﻛﻞﱡ ﺫﻟﻚ ﻳﻌﲏ ﺃﻥﱠ ﻓﺮﺽ ﻟﻮﻥ‪ ‬ﻓﻜﺮﻱ‪ ‬ﻭﻣﺬﻫﱯ‪ ‬ﳏﺪ‪‬ﺩ‪ ‬ﻋﻠﻰ ﺍﻷﻣ‪‬ﺔ ‪ ،‬ﻭﺍﻋﺘﺒﺎﺭ ﻫﺬﺍ ﺍﻟﻠﻮﻥ ﻟﻮﻥ‬
‫ﺍﳊﻖ‪ ‬ﺍﻟﻮﺣﻴﺪ ﺍﻟﺬﻱ ﳛﻤﻠﻪ ﺍﻟﺪ‪‬ﻳﻦ ﺍﳊﻖ ‪ ،‬ﺣﻴﺚ ﺗﺒﺘﻌﺪ – ﻣﻦ ﻣﻨﻈﺎﺭ ﻋﺎﺑﺪﻱ ﺃﺻﻨﺎﻡ ﺍﻟﺘﺎﺭﻳﺦ –‬
‫ﺍﻷﻟﻮﺍﻥ ﺍﳌﺬﻫﺒﻴ‪‬ﺔ ﻭﺍﻟﻔﻜﺮﻳ‪‬ﺔ ﺍﻷﺧﺮﻯ ﻋﻦ ﺍﳊﻖ‪ ‬ﻭﺩﻳﻦ ﺍﷲ ﺗﻌﺎﱃ ﲟﻘﺪﺍﺭ ﺍﺑﺘﻌﺎﺩﻫﺎ ﻋﻦ ﻫﺬﺍ ﺍﻟﻠﻮﻥ‬
‫‪ ،‬ﻭﻓﺮﺽ ﺩﻭﻟﺔ ﻣﺼﺒﻮﻏﺔ ‪‬ﺬﺍ ﺍﻟﻠﻮﻥ ﺩﻭﻥ ﻏﲑﻩ ﻋﻠﻰ ﺃﺑﻨﺎﺀ ﺍﻟﻮﻃﻦ ‪ ،‬ﻭﺍﻋﺘﺒﺎﺭ ﺃﻱ‪ ‬ﺩﻭﻟﺔ ﺃﺧﺮﻯ‬
‫) ﻏﲑ ﻣﺼﺒﻮﻏﺔ ‪‬ﺬﺍ ﺍﻟﻠﻮﻥ ( ﻳﻄﺎﻟ‪‬ﺐ ‪‬ﺎ ﺁﺧﺮﻭﻥ ﳑﻦ ﻳﺼﺒﻐﻮﻥ ﻓﻜﺮﻫﻢ ﺑﻠﻮﻥ‪ ‬ﻣﺬﻫﱯ ﻭﻓﻜﺮﻱ‬
‫ﺁﺧﺮ ﺩﻭﻟﺔ ﻣﺎﺭﻗﺔ ‪ ..‬ﻛﻞﱡ ﺫﻟﻚ ﻻ ﻳﺆﺩ‪‬ﻱ ﺇﻻﹼ ﺇﱃ ﺗﻔﺘﻴﺖ ﻭﺣﺪﺓ ﺍ‪‬ﺘﻤﻊ ﺍﳊﺎﻣﻞ ﳍﺬﻩ ﺍﻟﺪﻭﻟﺔ ‪،‬‬
‫ﻭﺇﱃ ﺍﻟﻮﺻﻮﻝ ﳊﺎﻟﺔ ﻣﻦ ﺍﻟﺼﺮﺍﻉ ﻳﻨﻜﺮﻫﺎ ﺍﻟﺪ‪‬ﻳﻦ‪ ‬ﺍﳊﻖ‪ ‬ﲨﻠﺔﹰ ﻭﺗﻔﺼﻴﻼﹰ ‪..‬‬
 

 
 
 
 
 
www.thekr.net
adnan@thekr.net
 ‫‪‬‬
‫‪ ‬‬
‫‪ ‬‬

‫‪ÉOŠÏm§•9$# Ç`»uH÷q§•9$# «!$# ÉOó¡Î0‬‬

‫‪3 #’s"sÜô¹$# šúïÏ%©!$# ÍnÏŠ$t6Ïã 4’n?tã íN»n=y™ur ¬! ߉ôJptø:$#‬‬

‫‪ ..‬ﺑﲔ ﺍﳊﲔ ﻭﺍﻵﺧﺮ ‪ ..‬ﻭﻫﻨﺎ ﻭﻫﻨﺎﻙ ‪ ..‬ﺗﺮﺗﻔﻊ ﺍﻷﺻﻮﺍﺕ ﺍﳌﻨﺎﺩﻳﺔ ﺑﺈﻗﺎﻣﺔ ﺍﻟﺪﻭﻝ ﻋﻠﻰ‬
‫ﻣﻌﺎﻳﲑ ﺩﻳﻨﻴ‪‬ﺔ ﺃﻭ ﻣﺬﻫﺒﻴ‪‬ﺔ ﺧﺎﺻ‪‬ﺔ ‪ ،‬ﲢﺖ ﻣﺴﻤ‪‬ﻴﺎﺕ ﳐﺘﻠﻔﺔ ‪ ،‬ﻭﻳﺘﻢ‪ ‬ﺍﻟﻄﺮﺡ ﻋﱪ ﴰﻮﻟﻴ‪‬ﺔ ﻻ ﲣﺘﻠﻒ‬
‫ﻋﻦ ﺍﻟﺸﻤﻮﻟﻴ‪‬ﺔ ﺍﻟﺴﻴﺎﺳﻴ‪‬ﺔ ﺃﺣﺎﺩﻳ‪‬ﺔ ﺍﻻﺗ‪‬ﺠﺎﻩ ‪ ..‬ﻭﻳﺘﻢ‪ ‬ﲡﻴﻴﺶ ﺍﻟﺒﺴﻄﺎﺀ ﻣﻦ ﺃﺟﻞ ﺇﻗﺎﻣﺔ ﻫﺬﻩ ﺍﻟﺪﻭﻟﺔ‬
‫‪ ،‬ﲝﻴﺚ ﻳ‪‬ﺼﻮ‪‬ﺭ ﺍﻷﻣﺮ ﳍﻢ ﺑﺄﻥﱠ ﺃﻱ‪ ‬ﺩﻭﻟﺔ ﺃﹸﺧﺮﻯ ﳐﺘﻠﻔﺔ ﻋﻦ ﻫﺬﻩ ﺍﻟﺪﻭﻟﺔ ﻫﻲ ﺩﻭﻟﺔ ﻛﺎﻓﺮﺓ‬
‫ﻭﻓﺎﺳﻘﺔ ﻭﳐﺎﻟﻔﺔ ﻟﺸﺮﻉ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻳﺘﻢ ﺍﺳﺘﺪﻋﺎﺀ ﺑﻌﺾ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﳝﺔ ﺍﻟﱵ ﻻ ﲢﻤﻞ ﻣﺎ‬
‫ﻳﺬﻫﺒﻮﻥ ﺇﻟﻴﻪ ﻻ ﻣﻦ ﻗﺮﻳﺐ ﻭﻻ ﻣﻦ ﺑﻌﻴﺪ ‪ ،‬ﺇﺿﺎﻓﺔ ﺇﱃ ﺍﺳﺘﺪﻋﺎﺀ ﺑﻌﺾ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﻟﱵ ﻓﹸﺼ‪‬ﻠﺖ‬
‫ﺃﺳﺎﺳﺎﹰ ﻭﻓﻖ ﺃﻫﻮﺍﺀ ﻣﺬﻫﺒﻴ‪‬ﺔ ﻭﻃﺎﺋﻔﻴ‪‬ﺔ ﻣﺴﺒﻘﺔ ﺍﻟﺼﻨﻊ ‪..‬‬
‫ﻭﺑﺎﻟﻄﺒﻊ ﻛﻞﱞ ﻣﻦ ﻫﺆﻻﺀ ﺍﻟﺪﺍﻋﲔ ﳍﺬﻩ ﺍﻟﺪﻭﻝ ﺍﻟﺪ‪‬ﻳﻨﻴ‪‬ﺔ ﻭﺍﳌﺬﻫﺒﻴ‪‬ﺔ ﻭﺍﻟﻄﺎﺋﻔﻴ‪‬ﺔ ‪ ،‬ﻳﻌﺘﱪ ﻣﺬﻫﺒﻪ‬
‫ﺍﻟﻔﻜﺮﻱ ﻭﻃﺎﺋﻔﺘﻪ ﻭﻣﺎ ﻳﺆﻃﱢﺮ ﺑﻪ ﻧﻔﺴﻪ ﻣﻌﻴﺎﺭﺍﹰ ﻟﺪﻭﻟﺘﻪ ﺍﻟﱵ ﻳ‪‬ﻄﻠﻖ ﻋﻠﻴﻬﺎ ﺍﺳﻢ ﺍﻟﺪﻭﻟﺔ ﺍﻹﺳﻼﻣﻴ‪‬ﺔ‬
‫‪ ..‬ﻭﳌﹼﺎ ﻛﺎﻧﺖ ﻫﻨﺎﻙ ﻣﺬﺍﻫﺐ ﻓﻜﺮﻳ‪‬ﺔ ﳐﺘﻠﻔﺔ ‪ ،‬ﻭﺭﺅﻯ ﳐﺘﻠﻔﺔ ﺣﱴ ﺩﺍﺧﻞ ﺍﳌﺬﻫﺐ ﺍﻟﻔﻜﺮﻱ‬
‫ﺍﻟﻮﺍﺣﺪ ‪ ،‬ﻓﻤﻦ ﺍﻟﻄﺒﻴﻌﻲ ﺃﻥ ﲣﺘﻠﻒ ﺍﻟﺮﺅﻯ ﺑﲔ ﺍﻟﺪﺍﻋﲔ ﳍﺬﻩ ﺍﻟﺪﻭﻟﺔ ﺫﺍ‪‬ﻢ ‪ ،‬ﲝﻴﺚ ﻳﻜﻮﻥ‬
‫ﺍﻻﺧﺘﻼﻑ ﺑﻴﻨﻬﻢ – ﺃﺣﻴﺎﻧﺎﹰ – ﺃﻛﱪ ﻣﻦ ﺍﺧﺘﻼﻑ ﺃﻱ‪ ‬ﻣﻨﻬﻢ ﻣﻊ ﺍﻵﺧﺮﻳﻦ ﺍﳌﻨﺎﺩﻳﻦ ﺑﺎﻟﺪﻭﻟﺔ‬
‫ﺍﳌﺪﻧﻴ‪‬ﺔ ﺍﳊﺮ‪‬ﺓ ‪..‬‬
 ‫‪٦٢ ‬‬ ‫‪‬‬
‫ﻭﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺃﻥﱠ ﺍﻟﺪﻭﻟﺔ ﻣﺴﺄﻟﺔ ﺃﻗﺮﺏ ﺇﱃ ﺍﳉﺎﻧﺐ ﺍﻟﺪﻧﻴﻮﻱ ﻣﻨﻬﺎ ﺇﱃ ﺟﺎﻧﺐ ﺍﻵﺧﺮﺓ‬
‫‪ ،‬ﻭﺗﺘﻀﻤ‪‬ﻦ ﺍﻷﺣﻜﺎﻡ ﺍﻟﱵ ﺗﻨﻈﻢ ﺍﻟﻌﻼﻗﺔ ﺍﻟﺪﻧﻴﻮﻳ‪‬ﺔ ﺑﲔ ﺃﺑﻨﺎﺀ ﺍ‪‬ﺘﻤﻊ ‪ ،‬ﻋﻠﻰ ﳐﺘﻠﻒ ﻋﻘﺎﺋﺪﻫﻢ‬
‫ﻭﺍﻧﺘﻤﺎﺀﺍ‪‬ﻢ ﺍﻟﺪ‪‬ﻳﻨﻴ‪‬ﺔ ﻭﺍﳌﺬﻫﺒﻴ‪‬ﺔ ﻭﺍﻟﻄﺎﺋﻔﻴ‪‬ﺔ ﻭﺍﻟﻌﺮﻗﻴ‪‬ﺔ ﻭﺍﻟﻔﻜﺮﻳ‪‬ﺔ ﻭﺍﻟﺜﻘﺎﻓﻴ‪‬ﺔ ‪ ،‬ﻓﺈﻧ‪‬ﻨﺎ ﺳﻨﺒﺪﺃ ﺑﺸﺮﺡ‬
‫ﺃﻛﺬﻭﺑﺔ ﺍﺣﺘﻜﺎﺭ ﺍﳋﻼﺹ ﻛﻤﺴﺄﻟﺔ ﺗﺘﻌﻠﱠﻖ ﺑﺎﻵﺧﺮﺓ ‪ ،‬ﻟﻨﺮﻯ ﻛﻴﻒ ﺃﻥﱠ ﻫﺬﻩ ﺍﻷﻛﺬﻭﺑﺔ ﻫﻲ‬
‫ﺍﳌﻘﺪ‪‬ﻣﺔ ﺍﻷﻭﱃ ﻟﻜﻞﱢ ﻣﱰﻟﻘﺎﺕ ﺍﻟﺘﻄﺮ‪‬ﻑ ﻭﺇﻗﺼﺎﺀ ﺍﻵﺧﺮﻳﻦ ﻭﺍﳌﺘﺎﺟﺮﺓ ﺑﺎﻟﺪ‪‬ﻳﻦ ‪ ،‬ﻟﺼﺎﱀ‬
‫ﻋﺼﺒﻴ‪‬ﺎﺕ ﻭﺃﻫﻮﺍﺀ ﺳﻴﺎﺳﻴ‪‬ﺔ ﺗﺎﺟﺮ ‪‬ﺎ ﺑﻌﺾ ﺍﻟﺴﺎﺑﻘﲔ ‪ ،‬ﻭﺣ‪‬ﻮ‪‬ﻟﺖ ﻣﻊ ﺍﻟﺰﻣﻦ ﺇﱃ ﺩﻳﻦ ﺑﻌﺪ ﺃﻥ‬
‫ﻟﹸﺒ‪‬ﺴﺖ ﺑﺮﻭﺍﻳﺎﺕ ﻣﻮﺿﻮﻋﺔ ﻭﺑﺘﻔﺎﺳﲑ ﻣﻮﺭﻭﺛﺔ ﻣﺼﺒﻮﻏﺔ ﺑﻠﻮﻥ ﺗﻠﻚ ﺍﻟﻌﺼﺒﻴ‪‬ﺎﺕ ‪ ،‬ﻻ ﻋﻼﻗﺔ‬
‫ﻟﻠﺪ‪‬ﻳﻦ ﺍﳊﻖ‪ ‬ﻭﻷﺣﻜﺎﻣﻪ ﺍﻟﻄﺎﻫﺮﺓ ‪‬ﺎ ‪ ،‬ﻻ ﻣﻦ ﻗﺮﻳﺐ ﻭﻻ ﻣﻦ ﺑﻌﻴﺪ ‪..‬‬
‫ﻣﺴﺄﻟﺔ ﺍﺣﺘﻜﺎﺭ ﺍﳋﻼﺹ ﻣﺴﺄﻟﺔ ﻗﺪﳝﺔ ﺯﻋﻤﻬﺎ ﺍﻟﻴﻬﻮﺩ ‪ ،‬ﻭﻣﻦ ﺑﻌﺪﻫﻢ ﺍﻟﻨﺼﺎﺭﻯ ‪ ،‬ﻳﻘﻮﻝ‬
‫) ‪ö@è% 3 öNà‰•‹ÏR$tBr& š•ù=Ï? 3 3“t•»|ÁtR ÷rr& #·Šqèd tb%x. `tB žwÎ) sp¨Yyfø9$# Ÿ@äzô‰tƒ `s9 (#qä9$s%ur‬‬ ‫ﺗﻌﺎﱃ ‪:‬‬
‫‪ ] ( šúüÏ%ω»|¹ óOçGZà2 bÎ) öNà6uZ»ydö•ç/ (#qè?$yd‬ﺍﻟﺒﻘﺮﺓ ‪[ ١١١ :‬‬

‫‪ ..‬ﻗﻮﳍﻢ ) ‪ ، ( 3 3“t•»|ÁtR ÷rr& #·Šqèd tb%x. `tB žwÎ) sp¨Yyfø9$# Ÿ@äzô‰tƒ `s9‬ﻭﺍﺿﺢ ﻭﺻﺮﻳﺢ‬
‫?‪š•ù=Ï‬‬ ‫ﰲ ﺍﺣﺘﻜﺎﺭﻫﻢ ﻟﻠﺨﻼﺹ ﻋﱪ ﺍﺣﺘﻜﺎﺭﻫﻢ ﻟﻠﺠﻨﺔ ﳍﻢ ﻭﺣﺪﻫﻢ ‪ ...‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ )‬
‫&‪ ، ( 3 öNà‰•‹ÏR$tBr‬ﻫﻮ ﺇﺟﺎﺑﺔ ﻭﺍﺿﺤﺔ ﻭﺟﻠﻴ‪‬ﺔ ﻣﻦ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ‪ ،‬ﺃﻥﱠ ﻗﻮﳍﻢ ﻫﺬﺍ ﻟﻴﺲ‬
‫) ‪(#qè?$yd ö@è%‬‬ ‫ﺃﻛﺜﺮ ﻣﻦ ﺃﻣﺎﱐ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻫﻮ ﺃﻛﺬﻭﺑﺔ ﻳﻔﺘﺮﻭ‪‬ﺎ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ‪ ...‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‬
‫‪ ( šúüÏ%ω»|¹ óOçGZà2 bÎ) öNà6uZ»ydö•ç/‬ﺻﺮﻳﺢ ﰲ ﺃﻥﱠ ﻣﻦ ﻋﻠﻴﻪ ﺍﻹﺗﻴﺎﻥ ﺑﺎﻟﱪﻫﺎﻥ ﻫﻮ ﳏﺘﻜﺮ‬
‫ﺍﳋﻼﺹ ‪ ،‬ﻭﻟﻴﺲ ﻣﻦ ﻻ ﳛﺘﻜﺮ ﺍﳋﻼﺹ ‪ ،‬ﻭﺫﻟﻚ ﻷﻥﱠ ﺍﻷﻣﺮ ﻏﺮﻳﺐ ﻭﳐﺎﻟﻒ ﻟﻴﺲ ﻓﻘﻂ‬
‫ﳌﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﺇﻧ‪‬ﻤﺎ ﺃﻳﻀﺎﹰ ﻟﻠﻔﻄﺮﺓ ﺍﻟﻨﻘﻴ‪‬ﺔ ﺍﻟﻄﺎﻫﺮﺓ ﺍﻟﱵ ﻓﻄﺮ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﻨﺎﺱ ﻋﻠﻴﻬﺎ ‪..‬‬
‫‪ ..‬ﻭﻣﻊ ﺫﻟﻚ ‪ ..‬ﺳﻨﺄﰐ ﺑﺎﻟﱪﻫﺎﻥ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺑﺄﻥﱠ ﺍﳉﻨ‪‬ﺔ ﻭﺍﻟﻨﺎﺭ ﻟﻴﺴﺘﺎ ﻷﻣ‪‬ﺔ‬
‫ﳏﺪ‪‬ﺩﺓ ﺃﻭ ﺩﻳﻦ ﳏﺪ‪‬ﺩ ﺃﻭ ﻣﺬﻫﺐ ﳏﺪ‪‬ﺩ ‪ ،‬ﻟﻨﺮﻯ ﻛﻴﻒ ﺃﻥﱠ ﻫﺬﺍ ﺍﻟﺰﻋﻢ ﻫﻮ ﻣﻘﺪ‪‬ﻣﺔ ﻓﹸﺼ‪‬ﻠﺖ ﻣﻦ‬
 ‫‪٦٣ ‬‬ ‫‪‬‬
‫ﺍﻷﻫﻮﺍﺀ ﺍﻟﱵ ﻣﺎﺩ‪‬ﺎ ﺍﻟﻌﺼﺒﻴ‪‬ﺎﺕ ﺍﻟﻨﺘﻨﺔ ‪ ،‬ﻟﻨﺘﺎﺋﺞ ﺗﺘﻤﺤﻮﺭ ﺣﻮﻝ ﺇﻟﻐﺎﺀ ﺍﻵﺧﺮﻳﻦ ﻭﺇﻗﺼﺎﺋﻬﻢ ﰲ‬
‫ﺍﻟﺪﻧﻴﺎ ﻗﺒﻞ ﺍﻵﺧﺮﺓ ‪..‬‬
‫‪ ..‬ﺇﺫﺍﹰ ‪ ..‬ﻣﻦ ﻳﺼﻔﻬﻢ ﺍﷲ ﺗﻌﺎﱃ ﺑﻘﻮﻟﻪ ) ‪ ، ( 3 3“t•»|ÁtR ÷rr& #·Šqèd‬ﺃﻱ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ‪،‬‬
‫ﺯﻋﻤﻮﺍ ﺍﺣﺘﻜﺎﺭ ﺍﳋﻼﺹ ) ‪.. ( 3 3“t•»|ÁtR ÷rr& #·Šqèd tb%x. `tB žwÎ) sp¨Yyfø9$# Ÿ@äzô‰tƒ `s9 (#qä9$s%ur‬‬
‫ﻭﺍﻟﻜﺜﲑﻭﻥ – ﻟﻸﺳﻒ – ﻣﻦ ﺃﺗﺒﺎﻉ ﺍﻟﻔﻜﺮ ﺍﶈﺴﻮﺏ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ﺃﻳﻀﺎﹰ ﳛﺘﻜﺮﻭﻥ ﺍﳋﻼﺹ‬
‫‪ ،‬ﻭﺫﻟﻚ ﺑﻘﻮﳍﻢ ‪ :‬ﺑﻌﺪ ﺍﻟﺮﺳﺎﻟﺔ ﺍﳋﺎﲤﺔ ﻻ ﻳﺪﺧﻞ ﺍﳉﻨ‪‬ﺔ ﺇﻻﱠ ﺇﻥ ﻛﺎﻥ ﻣﺴﻠﻤﺎﹰ ﻣﻦ ﺃﺗﺒﺎﻉ ﺍﻟﺮﺳﺎﻟﺔ‬
‫ﺍﻟﱵ ﺃﻧﺰﳍﺎ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﺍﻟﻨﱯ‪ ‬ﳏﻤ‪‬ﺪ ‪ .. r‬ﻫﺎﺗﺎﻥ ﺍﻟﻔﺌﺘﺎﻥ ﳘﺎ ﻣﻦ ﳛﺘﻜﺮ ﺍﳋﻼﺹ ‪ ،‬ﻛﻞﱞ‬
‫ﻟﻨﻔﺴﻪ ‪ ،‬ﻣﻌﺘﻘﺪﺍﹰ ﺃﻥﱠ ﺍﻵﺧﺮﻳﻦ ﻟﻦ ﻭﻟﻦ ﻳﺪﺧﻠﻮﺍ ﺍﳉﻨ‪‬ﺔ ‪ ،‬ﻣﻬﻤﺎ ﻋﻤﻠﻮﺍ ‪..‬‬
‫‪ ..‬ﻟﺬﻟﻚ ﻧﺮﻯ ﺍﻟﺮﺩ‪ ‬ﺍﻹﳍﻲ‪ ‬ﻋﻠﻴﻬﻢ ﻭﻋﻠﻰ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻭﺍﺿﺤﺎﹰ ﺟﻠﻴ‪‬ﺎﹰ ‪ ..‬ﻳﻘﻮﻝ ﺗﻌﺎﱃ ‪..‬‬
‫‪ô‰Ågs† Ÿwur ¾ÏmÎ/ t“øgä† #[äþqß™ ö@yJ÷ètƒ `tB 3 É=»tGÅ6ø9$# È@÷dr& Çc’ÎT$tBr& Iwur öNä3Íh‹ÏR$tBr'Î/ }§øŠ©9‬‬ ‫)‬
‫‪4Ós\Ré& ÷rr& @•Ÿ2sŒ `ÏB ÏM»ysÎ=»¢Á9$# z`ÏB ö@yJ÷ètƒ ÆtBur ÇÊËÌÈ #ZŽ•ÅÁtR Ÿwur $wŠÏ9ur «!$# Èbrߊ `ÏB ¼çms9‬‬

‫‪ ] ( #ZŽ•É)tR tbqßJn=ôàムŸwur sp¨Yyfø9$# tbqè=äzô‰tƒ y7Í´¯»s9'ré'sù Ö`ÏB÷sãB uqèdur‬ﺍﻟﻨﺴﺎﺀ ‪[ ١٢٤ – ١٢٣ :‬‬

‫‪ ( 3 É=»tGÅ6ø9$#‬ﻫﻮ ﻧﻔﻲ ﳍﺬﺍ ﺍﻟﺰﻋﻢ‬ ‫‪È@÷dr& Çc’ÎT$tBr& Iwur öNä3Íh‹ÏR$tBr'Î/ }§øŠ©9‬‬ ‫ﻓﻘﻮﻟﻪ ﺗﻌﺎﱃ )‬
‫ﺍﻟﺒﺎﻃﻞ ﺍﻟﺬﻱ ﻳﺰﻋﻤﻪ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻭﺍﶈﺴﻮﺑﻮﻥ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ‪ .....‬ﻭﺣﻘﻴﻘﺔ ﻫﺬﺍ ﺍﻟﺰﻋﻢ‬
‫ﺑﺎﺣﺘﻜﺎﺭ ﺍﳋﻼﺹ ﻳﺼﻔﻪ ﺍﷲ ﺗﻌﺎﱃ ﺑﺄﻧ‪‬ﻪ ﳎﺮ‪‬ﺩ ﺃﻣﺎﱐ ) ?‪ ] ( 3 öNà‰•‹ÏR$tBr& š•ù=Ï‬ﺍﻟﺒﻘﺮﺓ ‪[ ١١١ :‬‬

‫‪}§øŠ©9‬‬ ‫‪ ..‬ﻟﺬﻟﻚ ﺟﺎﺀ ﺍﻟﻨﻔﻲ ﺍﻹﳍﻲ ﳍﺬﺍ ﺍﻟﺰﻋﻢ ﻋﱪ ﻧﻔﻲ ﻫﺬﻩ ﺍﻷﻣﺎﱐ ﻣﻦ ﺃﺳﺎﺳﻬﺎ )‬
‫‪.. ( 3 É=»tGÅ6ø9$# È@÷dr& Çc’ÎT$tBr& Iwur öNä3Íh‹ÏR$tBr'Î/‬‬
‫‪Ÿwur ¾ÏmÎ/ t“øgä† #[äþqß™ ö@yJ÷ètƒ `tB‬‬ ‫ﻭﻳﺘﺎﺑﻊ ﺍﻟﺒﻴﺎﻥ ﺍﻹﳍﻲ ﰲ ﺷﺮﺡ ﺟﺰﺋﻴ‪‬ﺎﺕ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ )‬
‫†‪ ، ( #ZŽ•ÅÁtR Ÿwur $wŠÏ9ur «!$# Èbrߊ `ÏB ¼çms9 ô‰Ågs‬ﻭﺫﻟﻚ ﺑﺼﻴﺎﻏﺔ ﻋﺎﻣ‪‬ﺔ ﻟﻴﺴﺖ ﺧﺎﺻ‪‬ﺔ ﺑﻨﺎ ﻭﻻ‬
 ‫‪٦٤ ‬‬ ‫‪‬‬
‫) ‪`tB‬‬ ‫ﺑﺄﻫﻞ ﺍﻟﻜﺘﺎﺏ ‪ ..‬ﻓﺎﷲ ﺗﻌﺎﱃ ﱂ ﻳﻘﻞ ) ﻣﻦ ﻳﻌﻤﻞ ﺳﻮﺀﺍﹰ ﻣﻨﻜﻢ ﺃﻭ ﻣﻨﻬﻢ ( ﺇﻧ‪‬ﻤﺎ ﻳﻘﻮﻝ‬
‫‪ ، ( #[äþqß™ ö@yJ÷ètƒ‬ﻟﺘﺸﻤﻞ ﻛﻞﱠ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ﺩﻭﻥ ﺍﺳﺘﺜﻨﺎﺀ ‪..‬‬
‫‪uqèdur 4Ós\Ré& ÷rr& @•Ÿ2sŒ `ÏB ÏM»ysÎ=»¢Á9$# z`ÏB ö@yJ÷ètƒ ÆtBur‬‬ ‫‪ ..‬ﻭﻛﺬﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﱃ )‬
‫‪ ( Ö`ÏB÷sãB‬ﻫﻮ ﻗﻮﻝﹲ ﻣﻔﺘﻮﺡ‪ ‬ﻋﻠﻰ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ﲨﻌﺎﺀ ‪ ،‬ﻭﻟﻜﻦ ﺑﺸﺮﻁ ﻭﺍﺣﺪ ﻫﻮ ) ‪( Ö`ÏB÷sãB uqèdur‬‬
‫‪ ..‬ﻓﺎﻹﳝﺎﻥ ﺷﺮﻁﹲ ﻻ ﺑﺪ‪ ‬ﻣﻨﻪ ﰲ ﻣﻌﺎﺩﻟﺔ ﺍﻟﺪﺧﻮﻝ ﺇﱃ ﺍﳉﻨ‪‬ﺔ ‪ ..‬ﻭﻟﻜﻦ ‪ ..‬ﻧﺮﻯ ﺻﻴﻐﺔ ﺍﻹﳝﺎﻥ‬
‫‪uqèdur‬‬ ‫ﺷﺎﻣﻠﺔ ‪ ،‬ﻟﻴﺴﺖ ﻣﻀﺎﻓﺔ ﺃﻭ ﻣﺘﻌﻠﹼﻘﺔ ﺑﺪﻳﻦﹴ ﳏﺪ‪‬ﺩ‪ ‬ﺃﻭ ﻣﺬﻫﺐﹴ ﳏﺪ‪‬ﺩ‪ ‬ﺃﻭ ﻣﺴﺄﻟﺔ‪ ‬ﳏﺪ‪‬ﺩﺓ )‬
‫‪.. ( Ö`ÏB÷sãB‬‬
‫ﻭﳓﻦ ﻧﻌﻠﻢ ﺃﻥﱠ ﺻﻔﺔ ﺍﻹﳝﺎﻥ ﻫﻲ ﺻﻔﺔ ﻻ ﳝﻜﻦ ﺍﺣﺘﻜﺎﺭﻫﺎ ﻟﺪﻳﻦﹴ ﳏﺪ‪‬ﺩ‪ ‬ﺃﻭ ﻣﺬﻫﺐﹴ ﳏﺪ‪‬ﺩ‬
‫‪ ..‬ﻭﺍﷲ ﺗﻌﺎﱃ ﻳﺄﻣﺮﻧﺎ ﺃﻥ ﻻ ﻧﺼﻒ ﺇﻧﺴﺎﻧﺎﹰ ﻣﺴﺎﳌﺎﹰ ) ﻳ‪‬ﻠﻘﻲ ﺇﻟﻴﻨﺎ ﺍﻟﺴﻼﻡ ( ﺑﺄﻧ‪‬ﻪ ﻟﻴﺲ ﻣﺆﻣﻨﺎﹰ ‪..‬‬
‫‪šßt•tã šcqäótGö;s? $YZÏB÷sãB |Mó¡s9 zN»n=¡¡9$# ãNà6øŠs9Î) #’s+ø9r& ô`yJÏ9 (#qä9qà)s? Ÿwur‬‬ ‫)‬
‫‪ ] ( $u‹÷R‘‰9$# Ío4quŠysø9$#‬ﺍﻟﻨﺴﺎﺀ ‪[ ٩٤ :‬‬
‫‪ ..‬ﻓﺼﻔﺔ ﺍﻹﳝﺎﻥ ﺑﺼﻴﻐﺘﻬﺎ ﺍﻟﻌﺎﻣ‪‬ﺔ ﻫﻲ – ﻛﻤﺎ ﻧﺮﻯ – ﻟﻴﺴﺖ ﺣﻜﺮﺍﹰ ﻋﻠﻰ ﺩﻳﻦﹴ ﳏﺪ‪‬ﺩ‪ ‬ﺃﻭ‬
‫ﻣﺬﻫﺐﹴ ﳏﺪ‪‬ﺩ ‪ .....‬ﺇﻥﱠ ﺻﻔﺔ ﺍﻹﳝﺎﻥ ﰲ ﺇﻃﺎﺭﻫﺎ ﺍﻟﻌﺎﻡ ﻫﻲ ﺻﻔﺔ ﻭﺍﺳﻌﺔ ‪ ..‬ﻳﻘﻮﻝ ﺗﻌﺎﱃ ‪..‬‬
‫‪¾Ï&Î!qß™u‘ 4’n?tã tA¨“tR “Ï%©!$# É=»tFÅ3ø9$#ur ¾Ï&Î!qß™u‘ur «!$$Î/ (#qãYÏB#uä (#þqãYtB#uä tûïÏ%©!$# $pkš‰r'¯»tƒ‬‬ ‫)‬
‫‪ÏQöqu‹ø9$#ur ¾Ï&Î#ß™â‘ur ¾ÏmÎ7çFä.ur ¾ÏmÏFs3Í´¯»n=tBur «!$$Î/ ö•àÿõ3tƒ `tBur 4 ã@ö6s% `ÏB tAt“Rr& ü“Ï%©!$# É=»tFÅ6ø9$#ur‬‬

‫‪ ] ( #´‰‹Ïèt/ Kx»n=|Ê ¨@|Ê ô‰s)sù Ì•ÅzFy$#‬ﺍﻟﻨﺴﺎﺀ ‪[ ١٣٦ :‬‬

‫ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﻳﺼﻔﻬﻢ ﺍﷲ ﺗﻌﺎﱃ ﺑﻘﻮﻟﻪ ) ‪ ، ( (#þqãYtB#uä tûïÏ%©!$# $pkš‰r'¯»tƒ‬ﻳﺄﻣﺮﻫﻢ ﺟﻞﱠ ﻭﻋﻼ‬
‫‪ü“Ï%©!$# É=»tFÅ6ø9$#ur ¾Ï&Î!qß™u‘ 4’n?tã tA¨“tR “Ï%©!$# É=»tFÅ3ø9$#ur ¾Ï&Î!qß™u‘ur «!$$Î/ (#qãYÏB#uä‬‬ ‫ﺑﻘﻮﻟﻪ )‬
‫&‪ ، ( 4 ã@ö6s% `ÏB tAt“Rr‬ﻭﻫﺬﺍ ﻳﻌﲏ ﺃﻥﱠ ﺍﳌﻌﻨﻴ‪‬ﲔ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ ) ‪ ، ( (#þqãYtB#uä tûïÏ%©!$# $pkš‰r'¯»tƒ‬ﻟﻴﺴﻮﺍ‬
 ‫‪٦٥ ‬‬ ‫‪‬‬
‫‪¾Ï&Î!qß™u‘ 4’n?tã tA¨“tR “Ï%©!$# É=»tFÅ3ø9$#ur ¾Ï&Î!qß™u‘ur «!$$Î/‬‬ ‫ﻣﺆﻣﻨﲔ ﲟﺎ ﺗﺼﻔﻪ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‬
‫‪tûïÏ%©!$# $pkš‰r'¯»tƒ‬‬ ‫( ‪ ..‬ﻭﻟﺬﻟﻚ ﻧﻔﻬﻢ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‬ ‫‪4 ã@ö6s% `ÏB tAt“Rr& ü“Ï%©!$# É=»tFÅ6ø9$#ur‬‬

‫( ﺑﺄﻧ‪‬ﻬﺎ ﺧﻄﺎﺏ‪ ‬ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻟﻠﺬﻳﻦ ﻳﺒﺤﺜﻮﻥ – ﻭﻫﻢ ﻣﻄﻤﺌﻨﻮﻥ – ﻋﻦ ﺍﳊﻘﻴﻘﺔ‬ ‫‪(#þqãYtB#uä‬‬

‫ﺑﺼﺪﻕﹴ ﻭﺇﺧﻼﺹ ‪ ،‬ﳏﺎﻭﻟﲔ ﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﺣﻘﻴﻘﺔ ﺍﻷﻣﺮ ‪ ،‬ﳌﻌﺮﻓﺔ ﺧﺎﻟﻖ ﺍﻟﻜﻮﻥ ‪ ،‬ﻭﳌﻌﺮﻓﺔ‬
‫ﺣﻘﻴﻘﺔ ﺍﳌﻨﻬﺞ ﺍﳊﻖ ﺍﻟﺬﻱ ﻳﺮﻳﺪﻩ ﺍﷲ ﺗﻌﺎﱃ ‪ ...‬ﲟﻌﲎ ‪ :‬ﻳﺎ ﺃﻳ‪‬ﻬﺎ ﺍﻟﺒﺎﺣﺜﻮﻥ ﺑﺼﺪﻕ ﺍﳌﻄﻤﺌﻨﻮﻥ‬
‫ﺑﺎﳊﻘﻴﻘﺔ ﻣﻬﻤﺎ ﻛﺎﻧﺖ ﻭﺃﻳﻨﻤﺎ ﻛﺎﻧﺖ ‪ ،‬ﻳﺎ ﻣﻦ ﺗﺮﻳﺪﻭﻥ ﺍﺗ‪‬ﺒﺎﻉ ﺍﳊﻖ ﻭﺃﻧﺘﻢ ﻣﻄﻤﺌﻨﻮﻥ ﻟﺬﻟﻚ ‪..‬‬
‫ﺍﳊﻖ ﻭﺍﳊﻘﻴﻘﺔ ﺍﻟﱵ ﺗﺒﺤﺜﻮﻥ ﻋﻨﻬﺎ ﻭﺍﻟﱵ ﺗﺮﻳﺪﻭ‪‬ﺎ ﺑﺼﺪﻕ ﻭﺍﻃﻤﺌﻨﺎﻥ ﻫﻲ ﺑﺎﺗ‪‬ﺒﺎﻋﻜﻢ ﻟﻸﻭﺍﻣﺮ‬
‫‪ü“Ï%©!$# É=»tFÅ6ø9$#ur ¾Ï&Î!qß™u‘ 4’n?tã tA¨“tR “Ï%©!$# É=»tFÅ3ø9$#ur ¾Ï&Î!qß™u‘ur «!$$Î/ (#qãYÏB#uä‬‬ ‫ﺍﻟﺘﺎﻟﻴﺔ )‬
‫&‪.. ( 4 ã@ö6s% `ÏB tAt“Rr‬‬
‫‪ ..‬ﺇﺫﺍﹰ ‪ ..‬ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) ‪ ( (#þqãYtB#uä tûïÏ%©!$# $pkš‰r'¯»tƒ‬ﻻ ﻳﻘﺘﻀﻲ ﺷﺮﻁﹶ ﺍﻹﳝﺎﻥ ﲟﻨﻬﺞ ﺭﺳﺎﻟﺔ‬
‫ﳏﺪ‪‬ﺩﺓ ﺃﻭ ﻣﺬﻫﺐﹴ ﺑﻌﻴﻨﻪ ﺃﻭ ﻃﺎﺋﻔﺔ‪ ‬ﺑﻌﻴﻨﻬﺎ ‪ ..‬ﺃﺑﺪﺍﹰ ‪ ..‬ﻭﻫﺬﺍ ﻣﺎ ﻧﺮﺍﻩ ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺍﻟﺘﺎﻟﻴﺔ ‪..‬‬
‫‪Ì•x6ZßJø9$# Ç`tã šcöqyg÷Ys?ur Å$rã•÷èyJø9$$Î/ tbrâ•ßDù's? Ĩ$¨Y=Ï9 ôMy_Ì•÷zé& >p¨Bé& uŽö•yz öNçGZä.‬‬ ‫)‬
‫‪šcqãYÏB÷sßJø9$# ãNßg÷ZÏiB 4 Nßg©9 #ZŽö•yz tb%s3s9 É=»tGÅ6ø9$# ã@÷dr& šÆtB#uä öqs9ur 3 «!$$Î/ tbqãZÏB÷sè?ur‬‬

‫‪ ] ( tbqà)Å¡»xÿø9$# ãNèdçŽsYò2r&ur‬ﺁﻝ ﻋﻤﺮﺍﻥ ‪[ ١١٠ :‬‬

‫ﻓﻘﻮﻟﻪ ﺗﻌﺎﱃ ) ‪ ( Nßg©9 #ZŽö•yz tb%s3s9 É=»tGÅ6ø9$# ã@÷dr& šÆtB#uä öqs9ur‬ﻳﻌﲏ ﻟﻮ ﺁﻣﻦ ﺃﻫﻞ‬
‫) ‪>p¨Bé& uŽö•yz öNçGZä.‬‬ ‫ﺍﻟﻜﺘﺎﺏ ﲟﻨﻬﺞ ﺍﻟﺮﺳﺎﻟﺔ ﺍﳋﺎﲤﺔ ‪ ،‬ﻭﺫﻟﻚ ﺑﺪﻟﻴﻞ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﺴﺎﺑﻘﺔ ﳍﺎ ﻣﺒﺎﺷﺮﺓ‬
‫&‪ ( 3 «!$$Î/ tbqãZÏB÷sè?ur Ì•x6ZßJø9$# Ç`tã šcöqyg÷Ys?ur Å$rã•÷èyJø9$$Î/ tbrâ•ßDù's? Ĩ$¨Y=Ï9 ôMy_Ì•÷zé‬ﻭﺍﻟﱵ‬
‫ﺗﺼﻒ ﻣﺘ‪‬ﺒﻌﻲ ﻣﻨﻬﺞ ﺍﻟﺮﺳﺎﻟﺔ ﺍﳋﺎﲤﺔ ) ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ( ‪ ،‬ﺍﻟﺬﻱ ﺑﻜﻴﻨﻮﻧﺘﻪ ﻳﻨﺘﺞ ﺧﲑ ﺃﻣ‪‬ﺔ‬
‫ﺃﹸﺧﺮﺟﺖ ﻟﻠﻨﺎﺱ ‪..‬‬
 ‫‪٦٦ ‬‬ ‫‪‬‬
‫‪#’n?tã $tRuä!$t/#uä !$tRô‰y`ur $¯RÎ) (#þqä9$s% ö@t/‬‬ ‫‪ ..‬ﺇﻥﱠ ﻛﻠﻤﺔ ) &‪ ، ( >p¨Bé‬ﺗﻌﲏ ﺍﳌﻨﻬﺞ ﻭﺍﻟﻄﺮﻳﻖ )‬
‫&‪@•ƒÉ‹¯R `ÏiB 7ptƒö•s% ’Îû y7Î=ö7s% `ÏB $uZù=y™ö‘r& !$tB y7Ï9ºx‹x.ur ÇËËÈ tbr߉tGôg•B NÏdÌ•»rO#uä #’n?tã $¯RÎ)ur 7p¨Bé‬‬

‫)‪] ( šcr߉tFø)•B NÏdÌ•»rO#uä #’n?tã $¯RÎ)ur 7p¨Bé& #’n?tã $tRuä!$t/#uä !$tRô‰y`ur $¯RÎ) !$ydqèùuŽøIãB tA$s% žwÎ‬‬
‫ﺍﻟﺰﺧﺮﻑ ‪ .. [ ٢٣ – ٢٢ :‬ﻭﺍﷲ ﺗﻌﺎﱃ ﱂ ﻳﻘﻞ )) ﻛﻨﺘﻢ ﺧﲑ ﻗﻮﻡﹴ ﺃﹸﺧﺮﺟﻮﺍ ﻟﻠﻨﺎﺱ (( ﺇﻧ‪‬ﻤﺎ‬
‫ﻳﻘﻮﻝ ﺟﻞﱠ ﻭﻋﻼ ) ‪ ، ( 3 Ĩ$¨Y=Ï9 ôMy_Ì•÷zé& >p¨Bé& uŽö•yz öNçGZä.‬ﻓﻤﻨﻬﺞ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺑﻜﻴﻨﻮﻧﺘﻪ‬
‫ﺍﳌﺘﻌﻠﹼﻘﺔ ﺑﺼﻔﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﻛﻮﻧﻪ ﻳﻨﺘﻤﻲ ﻟﻌﺎﱂ ﺍﻷﻣﺮ ﻭﻛﻮﻧﻪ ﳏﻔﻮﻇﺎﹰ ﻣﻦ ﻗ‪‬ﺒ‪‬ﻞ ﺍﷲ ﺗﻌﺎﱃ ‪،‬‬
‫ﻭﻛﻮﻧﻪ ﻳ‪‬ﺨﺎﻃ‪‬ﺐ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ﲨﻌﺎﺀ ‪ ،‬ﻫﻮ ‪‬ﺬﻩ ﺍﻟﻜﻴﻨﻮﻧﺔ ﻳﻨﺘﺞ ﲟﻦ ﻳﺘ‪‬ﺒﻌﻪ ﺧﲑ ﺃﻣ‪‬ﺔ ﺃﹸﺧﺮﺟﺖ ﻟﻠﻨﺎﺱ‬
‫?‪Å$rã•÷èyJø9$$Î/ tbrâ•ßDù's‬‬ ‫‪ ،‬ﻛﻮﻥ ﺃﺑﻨﺎﺀ ﻫﺬﻩ ﺍﻷﻣ‪‬ﺔ ﻳﺘ‪‬ﺼﻔﻮﻥ ﲟﺎ ﳜﺎﻃﺒﻬﻢ ﺍﷲ ﺗﻌﺎﱃ ﺑﻘﻮﻟﻪ )‬
‫‪.. ( 3 «!$$Î/ tbqãZÏB÷sè?ur Ì•x6ZßJø9$# Ç`tã šcöqyg÷Ys?ur‬‬
‫‪öqs9ur‬‬ ‫‪ ..‬ﻭﻟﻜﻦ ‪ ..‬ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﱂ ﻳﺆﻣﻨﻮﺍ ﲟﻨﻬﺞ ﺍﻟﺮﺳﺎﻟﺔ ﺍﳋﺎﲤﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ )‬
‫‪ ، ( Nßg©9 #ZŽö•yz tb%s3s9 É=»tGÅ6ø9$# ã@÷dr& šÆtB#uä‬ﻣﺎ ﻫﻮ ﻣﺼﲑﻫﻢ ؟! ‪ ...‬ﺍﻟﻌﺒﺎﺭﺓ ﺍﻷﺧﲑﺓ‬
‫ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺗﺒﻴ‪‬ﻦ ﺫﻟﻚ ) ‪.. ( tbqà)Å¡»xÿø9$# ãNèdçŽsYò2r&ur šcqãYÏB÷sßJø9$# ãNßg÷ZÏiB‬‬
‫‪ ..‬ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( šcqãYÏB÷sßJø9$# ãNßg÷ZÏiB‬ﺗﺼﻒ ﻟﻨﺎ ﺟﺰﺀﺍﹰ ﻣﻦ ﺍﳌﻌﻨﻴ‪‬ﲔ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ‬
‫) ‪ ، ( Nßg©9 #ZŽö•yz tb%s3s9 É=»tGÅ6ø9$# ã@÷dr& šÆtB#uä öqs9ur‬ﺃﻱ ﺗﺼﻒ ﺟﺰﺀﺍﹰ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ‬
‫‪ ،‬ﻫﻜﺬﺍ ﺗﻨﻄﻖ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ‪ ،‬ﻟﻜﻦ‪ ‬ﺍﳌﻮﺭﻭﺙ ﻭﻟﻸﺳﻒ ﺃﺻﺒﺢ ﺣﺎﺟﺰﺍﹰ ﺑﲔ ﺍﻟﻜﺜﲑﻳﻦ‬
‫ﻭﺑﲔ ﺍﻟﺪﻻﻻﺕ ﺍﳊﻖ‪ ‬ﻟﻜﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ..‬ﻭﻛﻞﱡ ﺇﻧﺴﺎﻥ ﻳﺪﺭﻙ ﺍﳊﺪ‪ ‬ﺍﻷﺩﱏ ﻣﻦ ﻗﻮﺍﻋﺪ ﺍﻟﻠﻐﺔ‬
‫ﺍﻟﻌﺮﺑﻴ‪‬ﺔ ﻳﺼﻞ ﺇﱃ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺣﻴﻨﻤﺎ ﻳﺘﺠﺮ‪‬ﺩ ﻋﻦ ﺍﻟﻜﺜﲑ ﳑ‪‬ﺎ ﱂ ﻳﱰﻝ ﺍﷲ ﺗﻌﺎﱃ ﺑﻪ ﺳﻠﻄﺎﻧﺎﹰ ‪..‬‬
‫‪ ..‬ﻭﺍﺣﺘﺠﺎﺝ ﳏﺘﻜﺮﻱ ﺍﳋﻼﺹ ﻋﻠﻰ ﺍﺣﺘﻜﺎﺭﻫﻢ ﻫﺬﺍ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ ‪..‬‬
 ‫‪٦٧ ‬‬ ‫‪‬‬
‫) ‪ÇÑÎÈ z`ƒÌ•Å¡»y‚ø9$# z`ÏB Íot•ÅzFy$# ’Îû uqèdur çm÷YÏB Ÿ@t6ø)ム`n=sù $YYƒÏŠ ÄN»n=ó™M}$# uŽö•xî Æ÷tGö;tƒ `tBur‬‬

‫‪ãNèduä!%y`ur A,ym tAqß™§•9$# ¨br& (#ÿr߉Îgx©ur öNÍkÈ]»yJƒÎ) y‰÷èt/ (#rã•xÿŸ2 $YBöqs% ª!$# “ωôgtƒ y#ø‹x.‬‬

‫‪ ] ( tûüÏJÎ=»©à9$# uQöqs)ø9$# “ωôgtƒ Ÿw ª!$#ur 4 àM»oYÉi•t6ø9$#‬ﺁﻝ ﻋﻤﺮﺍﻥ ‪.. [ ٨٦ – ٨٥ :‬‬

‫ﻫﺬﺍ ﺍﻻﺣﺘﺠﺎﺝ ﻟﻴﺲ ﺳﻠﻴﻤﺎﹰ ﻋﻠﻰ ﺍﻹﻃﻼﻕ ‪ ،‬ﻭﻫﻮ ﻧﺎﺗﺞ ﻋﻦ ﻋﺪﻡ ﺇﺩﺭﺍﻙ ﺩﻻﻻﺕ ﻛﺘﺎﺏ‬
‫ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﺑﻞ ﻋﻦ ﻋﺪﻡ ﻭﺟﻮﺩﺓ ﺇﺭﺍﺩﺓ ﺻﺎﺩﻗﺔ ﺃﺻﻼﹰ ﻹﺩﺭﺍﻙ ﺩﻻﻻﺕ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫‪ ..‬ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺗﻌﲏ ﺍﳌﺴﻠﻤﲔ ﺍﻟﺬﻳﻦ ﻳﺮﻳﺪﻭﻥ ﺍﻻﺭﺗﺪﺍﺩ ﻋﻨﻪ ‪:‬‬
‫‪`tBur‬‬ ‫‪ (u‬ﰲ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻭﺑﺼﻴﻐﺔ ﺍﳌﻀﺎﺭﻉ )‬ ‫‪Æ÷tGö;tƒ‬‬ ‫‪ – ١‬ﻭﺭﻭﺩ ﻛﻠﻤﺔ )‬
‫‪ ، ( $YYƒÏŠ ÄN»n=ó™M}$# uŽö•xî Æ÷tGö;tƒ‬ﻳﻌﲏ ﺃﻥﱠ ﺍﳌﻌﲏ‪ ‬ﺬﻩ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻫﻮ ﻣﺴﻠﻢ ‪ ،‬ﻳﺮﻳﺪ ﺗﺮﻙ‬
‫ﺍﻹﺳﻼﻡ ﻟﻴﺬﻫﺐ ﺇﱃ ﻣﻨﻬﺞ ﺁﺧﺮ ‪ ..‬ﻭﻻ ﺗﻌﲏ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻵﺧﺮ ﺍﻟﺬﻱ ﻟﻴﺲ ﻣﺴﻠﻤﺎﹰ ‪..‬‬
‫ﻓﺎﻵﺧﺮ ﻟﻴﺲ ﻣﺴﻠﻤﺎﹰ ﻟﻴﺘﺮﻙ ﺍﻹﺳﻼﻡ ﻣﺒﺘﻐﻴﺎﹰ ﻏﲑﻩ ‪..‬‬
‫‪ – ٢‬ﳑ‪‬ﺎ ﻳﺆﻛﱢﺪ ﺃﻥﱠ ﺍﳌﻌﻨﻴ‪‬ﲔ ﻫﻢ ﺍﳌﺴﻠﻤﻮﻥ ﺍﻟﺬﻳﻦ ﻳﻌﺮﻓﻮﻥ ﺍﻹﺳﻼﻡ ﻭﻳﻘﻔﻮﻥ ﻋﻠﻰ ﺣﻘﻴﻘﺘﻪ‬
‫ﻭﺑﺄﻧﻪ ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ﺍﳋﺎﰎ ﻭﺍﻟﺬﻱ ﺃﺭﺍﺩﻩ ﻟﻠﺒﺸﺮﻳ‪‬ﺔ ﲨﻌﺎﺀ ‪ ،‬ﻭﺑﻌﺪ ﺫﻟﻚ ﻳﺮﻳﺪﻭﻥ ﺍﻻﺭﺗﺪﺍﺩ ﻋﻨﻪ‬
‫‪y#ø‹x.‬‬ ‫‪ ،‬ﳑ‪‬ﺎ ﻳﺆﻛﹼﺪ ﺫﻟﻚ ﻫﻮ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺍﻟﺘﺎﻟﻴﺔ ﻣﺒﺎﺷﺮﺓ ﻟﻶﻳﺔ ﺍﻷﻭﱃ ﰲ ﻫﺬﺍ ﺍﻟﻨﺺ‪ ‬ﺍﻟﻜﺮﱘ )‬
‫‪4 àM»oYÉi•t6ø9$# ãNèduä!%y`ur A,ym tAqß™§•9$# ¨br& (#ÿr߉Îgx©ur öNÍkÈ]»yJƒÎ) y‰÷èt/ (#rã•xÿŸ2 $YBöqs% ª!$# “ωôgtƒ‬‬

‫‪.. ( tûüÏJÎ=»©à9$# uQöqs)ø9$# “ωôgtƒ Ÿw ª!$#ur‬‬

‫) ‪’Îû uqèdur çm÷YÏB Ÿ@t6ø)ム`n=sù $YYƒÏŠ ÄN»n=ó™M}$# uŽö•xî Æ÷tGö;tƒ `tBur‬‬ ‫‪ ..‬ﺇﺫﺍﹰ ‪ ..‬ﺍﳌﻌﻨﻴ‪‬ﻮﻥ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ‬
‫( ‪ ،‬ﻫﻢ ﻣﺴﻠﻤﻮﻥ ﻳﺮﻳﺪﻭﻥ ﺃﻥ ﻳﺒﺘﻐﻮﺍ ﻣﻨﻬﺠﺎﹰ ﺁﺧﺮ ﻏﲑ ﻣﻨﻬﺞ‬ ‫‪z`ƒÌ•Å¡»y‚ø9$# z`ÏB Íot•ÅzFy$#‬‬

‫ﺍﻹﺳﻼﻡ ﺍﻟﺬﻱ ﻫﻢ ﻋﻠﻴﻪ ‪ ،‬ﻭﺳﺒﺐ ﻋﺪﻡ ﻗﺒﻮﻝ ﺃﻱ‪ ‬ﻣﻨﻬﺞ ﺁﺧﺮ ﻣﻨﻬﻢ ﻫﻮ ﺃﻧ‪‬ﻬﻢ ﻭﺍﻗﻔﻮﻥ ﻋﻠﻰ‬
‫ﺣﻘﻴﻘﺔ ﺍﻷﻣﺮ ‪ ،‬ﻭﺑﲔ ﺃﻳﺪﻳﻬﻢ ﺍﳌﻨﻬﺞ ﺍﳊﻖ ﺍﻟﺬﻱ ﺃﺭﺍﺩﻩ ﺍﷲ ﺗﻌﺎﱃ ﻟﻠﺒﺸﺮﻳ‪‬ﺔ ﲨﻌﺎﺀ ﻭﺍﻟﺬﻱ ﺗﻜﻔﱠﻞ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﲝﻔﻈﻪ ‪ ،‬ﻭﻟﺬﻟﻚ ﻓﻬﻢ ﺑﺎﺭﺗﺪﺍﺩﻫﻢ ﻫﺬﺍ ﻳﻄﻤﺴﻮﻥ ﺍﳊﻘﻴﻘﺔ ) ﻳﻜﻔﺮﻭﻥ ‪‬ﺎ ( ‪ ،‬ﺗﻠﻚ‬
 ٦٨  
ª!$# “ωôgtƒ y#ø‹x. ) ‫ﻨﺎﺕ ﺑﲔ ﺃﻳﺪﻳﻬﻢ‬‫ ﻧﺘﻴﺠﺔ ﻭﺟﻮﺩ ﺍﻟﺒﻴ‬، ‫ﻬﺎ ﺣﻖ‬‫ﺍﳊﻘﻴﻘﺔ ﺍﻟﱵ ﺷﻬﺪﻭﺍ ﺃﻧ‬
Ÿw ª!$#ur 4 àM»oYÉi•t6ø9$# ãNèduä!%y`ur A,ym tAqß™§•9$# ¨br& (#ÿr߉Îgx©ur öNÍkÈ]»yJƒÎ) y‰÷èt/ (#rã•xÿŸ2 $YBöqs%

.. ( tûüÏJÎ=»©à9$# uQöqs)ø9$# “ωôgtƒ

‫ﺔ ﺍﻹﻋﺮﺍﺽ ﻋﻦ ﺩﻻﻻﺕ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺗﺘﺠﻠﹼﻰ‬‫ﺔ ﺍﳉﻬﻞ ﻭﻗﻤ‬‫ ﻟﺬﻟﻚ ﻓﻘﻤ‬..
‫ ﻛﻤﺎ ﻳﺬﻫﺐ‬، ‫ﺔ ﻋﻠﻰ ﺗﻜﻔﲑ ﻣﻦ ﻫﻮ ﻟﻴﺲ ﻣﺴﻠﻤﺎﹰ‬‫ﺬﻩ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﻘﺮﺁﻧﻴ‬ ‫ﺑﺎﻻﺣﺘﺠﺎﺝ‬
، ‫ ﻣﺪﻓﻮﻋﲔ ﺑﺄﻗﻮﺍﻝ ﺍﳌﹸﻌﺮﹺﺿﲔ ﻋﻦ ﺣﻘﻴﻘﺔ ﺩﻻﻻﺕ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ‬، ‫ﺎﹰ‬‫ﺷﻮﻥ ﺫﻫﻨﻴ‬‫ﺍﳌﺸﻮ‬
.. ‫ﺎ ﺩﻳﻨﺎﹰ ﺑﺪﻳﻼﹰ ﻋﻦ ﺩﻳﻦ ﺍﷲ ﺗﻌﺎﱃ‬‫ﻣﻮ‬‫ﺔ ﺍﻟﱵ ﻳﻘﺪ‬‫ﺍﻧﺘﺼﺎﺭﺍﹰ ﻷﺻﻨﺎﻣﻬﻢ ﺍﻟﺘﺎﺭﳜﻴ‬
.. ‫ ﻟﻨﺎ ﻣﻦ ﺍﻟﻮﻗﻮﻑ ﻋﻨﺪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‬‫ ﻻ ﺑﺪ‬، ‫ ﻋﻠﻰ ﳏﺘﻜﺮﻱ ﺍﳋﻼﺹ‬‫ ﻭﰲ ﺳﻴﺎﻕ ﺍﻟﺮﺩ‬..
bÎ)ur 4 Ó‰Ïnºur ×m»s9Î) HwÎ) >m»s9Î) ô`ÏB $tBur ¢ 7psW»n=rO ß]Ï9$rO ©!$# žcÎ) (#þqä9$s% tûïÏ%©!$# t•xÿŸ2 ô‰s)©9 )

: ‫ ( ] ﺍﳌﺎﺋﺪﺓ‬íOŠÏ9r& ëU#x‹tã óOßg÷YÏB (#rã•xÿx. šúïÏ%©!$# £`¡¡yJu‹s9 šcqä9qà)tƒ $£Jtã (#qßgtG^tƒ óO©9
[ ٧٣
‫ ﻭﻫﺬﺍ ﳜﺘﻠﻒ ﻋﻦ ﻭﺭﻭﺩ‬، ‫ ( ﺑﺼﻴﻐﺔ ﺍﻟﻔﻌﻞ ﺍﳌﺎﺿﻲ‬t•xÿŸ2 ) ‫ﻨﺎ ﻧﺮﻯ ﻭﺭﻭﺩ ﻛﻠﻤﺔ‬‫ﺇﻧ‬
.. ‫ﺍﻟﺼﻴﻐﺔ ﺍﻻﲰﻴﺔ ﺃﻭ ﺻﻴﻐﺔ ﺍﻟﻔﻌﻞ ﺍﳌﻀﺎﺭﻉ‬
‫ ( ] ﺍﳌﺎﺋﺪﺓ‬z`ƒÎŽÅ£»sƒø:$# z`ÏB Íot•ÅzFy$# ’Îû uqèdur ¼ã&é#yJtã xÝÎ6ym ô‰s)sù Ç`»uKƒM}$$Î/ ö•àÿõ3tƒ `tBur )
[٥:
«!$$Î/ õ8ÎŽô³ç„ `tBur 4 âä!$t±o„ `yJÏ9 y7Ï9ºsŒ tbrߊ $tB ã•Ïÿøótƒur ¾ÏmÎ/ x8uŽô³ç„ br& ã•Ïÿøótƒ Ÿw ©!$# ¨bÎ) )

[ ٤٨ : ‫ ( ] ﺍﻟﻨﺴﺎﺀ‬$¸JŠÏàtã $¸JøOÎ) #“uŽtIøù$# ωs)sù

õ8ÎŽô³ç„ `tBur 4 âä!$t±o„ `yJÏ9 š•Ï9ºsŒ šcrߊ $tB ã•Ïÿøótƒur ¾ÏmÎ/ x8uŽô³ç„ br& ã•Ïÿøótƒ Ÿw ©!$# ¨bÎ) )
[ ١١٦ : ‫ ( ] ﺍﻟﻨﺴﺎﺀ‬#´‰‹Ïèt/ Kx»n=|Ê ¨@|Ê ô‰s)sù «!$$Î/
 ٦٩  
šúüÏJÎ=»©à=Ï9 $tBur ( â‘$¨Y9$# çm1urù'tBur sp¨Yyfø9$# Ïmø‹n=tã ª!$# tP§•ym ô‰s)sù «!$$Î/ õ8ÎŽô³ç„ `tB ¼çm¯RÎ) )
[ ٧٢ : ‫ ( ] ﺍﳌﺎﺋﺪﺓ‬9‘$|ÁRr& ô`ÏB

ßw†Ìh•9$# ÏmÎ/ “Èqôgs? ÷rr& çŽö•©Ü9$# çmàÿsÜ÷‚tFsù Ïä!$yJ¡¡9$# šÆÏB §•yz $yJ¯Rr(s3sù «!$$Î/ õ8ÎŽô³ç„ `tBur )
[ ٣١ : ‫ ( ] ﺍﳊﺞ‬9,‹Åsy™ 5b%s3tB ’Îû

.. ‫ ( ﺑﺼﻴﻐﺔ ﺍﳌﻀﺎﺭﻉ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‬ö@çFø)tƒ ) ‫ﻭﻫﺬﺍ ﻳﺘﺠﻠﹼﻰ ﰲ ﻭﺭﻭﺩ ﻛﻠﻤﺔ‬

¼çmuZyès9ur Ïmø‹n=tã ª!$# |=ÅÒxîur $pkŽÏù #V$Î#»yz ÞO¨Yygy_ ¼çnät!#t“yfsù #Y‰ÏdJyètG•B $YYÏB÷sãB ö@çFø)tƒ `tBur )

[ ٩٣ : ‫ ( ] ﺍﻟﻨﺴﺎﺀ‬$VJŠÏàtã $¹/#x‹tã ¼çms9 £‰tãr&ur

‫ ﻋﻠﻰ ﺧﻄﻴﺌﺘﻪ ﻫﺬﻩ ﺣﱴ ﻭﻓﺎﺗﻪ ﺩﻭﻥ ﺃﻱ‬‫ﺪﺍﹰ ﻭﺍﺳﺘﻤﺮ‬‫ ﺍﳌﻌﲏ ﻫﻨﺎ ﻫﻮ ﻣﻦ ﻗﺘﻞ ﻣﺆﻣﻨﺎﹰ ﻣﺘﻌﻤ‬..
‫( ﺑﺼﻴﻐﺔ ﺍﳌﻀﺎﺭﻉ ﻭﺩﻭﻥ ﺍﻻﻗﺘﺮﺍﻥ ﺑﺘﻮﺑﺔ ﻣﻘﺒﻮﻟﺔ‬ ö@çFø)tƒ ) ‫ ﻓﻮﺭﻭﺩ ﻛﻠﻤﺔ‬.. ‫ﺗﻮﺑﺔ ﻣﻘﺒﻮﻟﺔ‬
.. ‫ ﻭﻟﻜﻦ‬.. ‫ ﲟﻌﲎ ﺍﻟﺒﻘﺎﺀ ﻋﻠﻰ ﺍﳋﻄﻴﺌﺔ ﺣﱴ ﺍﳌﻮﺕ ﻭﺩﻭﻥ ﺗﻮﺑﺔ ﻣﻘﺒﻮﻟﺔ‬، ‫ﻈﻬﺮ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ‬‫ﻳ‬
.. ‫ ﻭﻫﺬﺍ ﻣﺎ ﻧﺮﺍﻩ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‬، ‫ﺟﺪﺕ ﺗﻮﺑﺔ ﻣﻘﺒﻮﻟﺔ ﺑﻌﺪ ﺍﻟﻘﺘﻞ ﻓﺎﻷﻣﺮ ﳐﺘﻠﻒ ﲤﺎﻣﺎﹰ‬‫ﺇﻥ ﻭ‬
žwÎ) ª!$# tP§•ym ÓÉL©9$# }§øÿ¨Z9$# tbqè=çFø)tƒ Ÿwur t•yz#uä $·g»s9Î) «!$# yìtB šcqããô‰tƒ Ÿw tûïÏ%©!$#ur )

tPöqtƒ Ü>#x‹yèø9$# ã&s! ô#y軟ÒムÇÏÑÈ $YB$rOr& t,ù=tƒ y7Ï9ºsŒ ö@yèøÿtƒ `tBur 4 šcqçR÷“tƒ Ÿwur Èd,ysø9$$Î/

$[sÎ=»|¹ WxyJtã Ÿ@ÏJtãur šÆtB#uäur z>$s? `tB žwÎ) ÇÏÒÈ $ºR$ygãB ¾ÏmŠÏù ô$é#øƒs†ur ÏpyJ»uŠÉ)ø9$#

z>$s? `tBur ÇÐÉÈ $VJŠÏm§‘ #Y‘qàÿxî ª!$# tb%x.ur 3 ;M»uZ|¡ym ôMÎgÏ?$t«Íh‹y™ ª!$# ãAÏd‰t6ムš•Í´¯»s9'ré'sù

[ ٧١ – ٦٨ : ‫ ( ] ﺍﻟﻔﺮﻗﺎﻥ‬$\/$tGtB «!$# ’n<Î) ÛUqçGtƒ ¼çm¯RÎ*sù $[sÎ=»|¹ Ÿ@ÏJtãur

‫ﻦ ﻟﻨﺎ ﺃﻥﱠ ﺍﻟﻘﺎﺗﻞ‬‫ ( ﻳﺒﻴ‬$[sÎ=»|¹ WxyJtã Ÿ@ÏJtãur šÆtB#uäur z>$s? `tB žwÎ) ) ‫ ﻓﻘﻮﻟﻪ ﺗﻌﺎﱃ‬..
.. ‫ ﻓﺎﻟﻘﺎﺗﻞ – ﻫﻨﺎ – ﺗﺎﺏ ﺗﻮﺑﺔ ﻣﻘﺒﻮﻟﺔ‬، ‫ﺍﹰ ﻋﻠﻰ ﻫﺬﻩ ﺍﳋﻄﻴﺌﺔ‬‫ﺎﻳﺔ ﺣﻴﺎﺗﻪ ﻣﺼﺮ‬ ‫ﱂ ﻳﺴﺘﻤﺮ ﺇﱃ‬
 ‫‪٧٠ ‬‬ ‫‪‬‬
‫‪ ..‬ﺇﺫﺍﹰ ‪ ..‬ﻭﺭﻭﺩ ﻛﻠﻤﺔ ) ‪ ( t•xÿŸ2‬ﺑﺼﻴﻐﺔ ﺍﻟﻔﻌﻞ ﺍﳌﺎﺿﻲ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪..‬‬
‫) ‪bÎ)ur 4 Ó‰Ïnºur ×m»s9Î) HwÎ) >m»s9Î) ô`ÏB $tBur ¢ 7psW»n=rO ß]Ï9$rO ©!$# žcÎ) (#þqä9$s% tûïÏ%©!$# t•xÿŸ2 ô‰s)©9‬‬

‫‪ ] ( íOŠÏ9r& ëU#x‹tã óOßg÷YÏB (#rã•xÿx. šúïÏ%©!$# £`¡¡yJu‹s9 šcqä9qà)tƒ $£Jtã (#qßgtG^tƒ óO©9‬ﺍﳌﺎﺋﺪﺓ ‪:‬‬
‫‪[ ٧٣‬‬
‫‪ ..‬ﻫﺬﺍ ﺍﻟﻮﺭﻭﺩ ﻫﻮ ﻭﺻﻒ ﳉﺤﻮﺩﻫﻢ ﻭﺗﻐﻄﻴﺘﻬﻢ ﳊﻘﻴﻘﺔ ﻛﺎﻥ ﻋﻠﻴﻬﻢ ﺃﻻﱠ ﻳﻐﻄﹼﻮﻫﺎ ‪،‬‬
‫ﻭﻫﻲ ﺃﻥﱠ ﺍﷲ ﺗﻌﺎﱃ ﻭﺍﺣﺪ ‪ ،‬ﻭﻟﻴﺲ ﺛﺎﻟﺚ ﺛﻼﺛﺔ ﻛﻤﺎ ﻳﻘﻮﻟﻮﻥ ‪..‬‬
‫( ‪ ،‬ﻳﻨﻘﺴﻤﻮﻥ ﺇﱃ‬ ‫)‪¢ 7psW»n=rO ß]Ï9$rO ©!$# žcÎ‬‬ ‫‪ ..‬ﻭﻟﻜﻦ ‪ ..‬ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﻳﻘﻮﻟﻮﻥ )‬
‫ﻗﺴﻤﲔ ﺍﺛﻨﲔ ‪:‬‬
‫‪ – ١‬ﻣﻨﻬﻢ ﻣﻦ ﻳﻘﻮﻝ ﺫﻟﻚ ﻛﺘﻘﻠﻴﺪ ﺃﻋﻤﻰ ﻭﻛﻤﻮﺭﻭﺙ ﻭﻛﻨﺘﻴﺠﺔ ﻟﻌﺪﻡ ﺍﻃﹼﻼﻋﻪ ﻋﻠﻰ‬
‫‪©!$# žcÎ) (#þqä9$s% tûïÏ%©!$# t•xÿŸ2 ô‰s)©9‬‬ ‫ﺣﻘﻴﻘﺔ ﺍﻷﻣﺮ ‪ ،‬ﻭﻻ ﺷﻚ‪ ‬ﺃﻧ‪‬ﻪ ﺑﺬﻟﻚ ﻏﻄﹼﻰ ﺍﳊﻘﻴﻘﺔ )‬
‫‪ ( ¢ 7psW»n=rO ß]Ï9$rO‬ﻓﺪﺧﻞ ﺍﻟﻌﻤﻖ ﺍﻷﻭ‪‬ﻝ ﻣﻦ ﻋﻤﻘﻲ ﺍﻟﻜﻔﺮ ﺍﳌﺬﻛﻮﺭ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ‪..‬‬
‫ﻭﻟﻜﻨ‪‬ﻪ ﺑﺴﻠﻮﻛﻪ ﻭﻋﻤﻠﻪ ﻫﻮ ﺇﻧﺴﺎﻥ ﻻ ﻳﻌﻤﻞ ﺍﻟﻔﻮﺍﺣﺶ ﻭﻫﻮ ﻣﻠﺘﺰﻡ – ﻛﻌﻤﻞ – ﺑﻜﻞ ﺍﻟﻘﻴﻢ‬
‫ﺍﻟﻨﺒﻴﻠﺔ ‪ ،‬ﻭﻟﻮ ﺃﹸﺗﻴﺤﺖ ﻟﻪ ﻓﺮﺻﺔ ﺍﻟﻮﻗﻮﻑ – ﻛﻌﻠﻢ – ﻋﻠﻰ ﺍﳊﻘﻴﻘﺔ ﻟﺘﺮﺍﺟﻊ ﻭﺍﺗ‪‬ﺒﻊ ﺍﳊﻖ ‪..‬‬
‫‪ – ٢‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﻘﻮﻝ ﺫﻟﻚ ) ‪( ¢ 7psW»n=rO ß]Ï9$rO ©!$# žcÎ) (#þqä9$s% tûïÏ%©!$# t•xÿŸ2 ô‰s)©9‬‬
‫ﺍﺳﺘﻜﺒﺎﺭﺍﹰ ﻭﺟﺤﻮﺩﺍﹰ ﲝﻘﻴﻘﺔ ﻳﻌﻠﻤﻬﺎ ﻫﻲ ﻧﻘﻴﺾ ﻣﺎ ﻳﻘﻮﻟﻪ ﰲ ﺟﺤﻮﺩﻩ ﻫﺬﺍ ‪ ،‬ﻭﳝﺎﺭﺱ ﻫﺬﺍ‬
‫ﺍﳉﺤﻮﺩ ﰲ ﻋﻤﻠﻪ ﻭﺳﻠﻮﻛﻪ ‪ ..‬ﻓﻬﺬﺍ ﺍﻟﻘﺴﻢ ﺩﺧﻞ ﺍﻟﻌﻤﻖ ﺍﻟﺜﺎﱐ ﻭﺍﻷﻛﱪ ﻣﻦ ﺍﻟﻜﻔﺮ ‪ ،‬ﻭﻣﻬﻤﺎ‬
‫ﻗﹸﺪ‪‬ﻣﺖ ﻟﻪ ﺍﳊﺠﺞ ﻻﺗ‪‬ﺒﺎﻉ ﺍﳊﻘﻴﻘﺔ ﻓﻠﻦ ﻳﺘﺮﺍﺟﻊ ﻋﻦ ﻗﻮﻟﻪ ﻭﻟﻦ ﻳﺘ‪‬ﺒﻊ ﺍﳊﻖ ‪ ..‬ﻭﻫﺬﺍ ﻣﺎ ﺗﺼﻮ‪‬ﺭﻩ‬
‫ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪.. ë( óOßg÷YÏB (#rã•xÿx. šúïÏ%©!$#‬‬
‫‪ ..‬ﻓﻘﻮﻟﻪ ﺗﻌﺎﱃ ) ‪ £( šcqä9qà)tƒ $£Jtã (#qßgtG^tƒ óO©9 bÎ)ur‬ﻳﻌﻮﺩ ﺇﱃ ﺍﻟﻘﺴﻤﲔ ﻣﻌﺎﹰ ‪ ،‬ﻷﻥﱠ‬
‫ﺍﻟﻘﺴﻤﲔ ﻳﻘﻮﻟﻮﻥ ) )‪ .. ( ¢ 7psW»n=rO ß]Ï9$rO ©!$# žcÎ‬ﻭﻟﻜﻦ‪ ‬ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ ﻣﻦ ﻫﺬﻳﻦ ﺍﻟﻘﺴﻤﲔ‬
 ‫‪٧١ ‬‬ ‫‪‬‬
‫) )‪žcÎ‬‬ ‫ﻣﺎﺭﺱ ﻛﻔﺮﺍﹰ ﻓﻮﻕ ﺍﻟﻜﻔﺮ ﺍﻷﻭ‪‬ﻝ ‪ ،‬ﻓﻜﻠﻤﺔ ) ‪ ë( óOßg÷YÏB‬ﺗﻌﻮﺩ ﺇﱃ ﺍﳉﻤﻴﻊ ﺍﻟﺬﻳﻦ ﻗﺎﻟﻮﺍ‬
‫( ‪ ،‬ﺃﻱ ﺗﻌﻮﺩ ﺇﱃ ﺍﻟﻘﺴﻤﲔ ‪ ..‬ﻭﻟﻜﻦ‪ ‬ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ ﻓﻘﻂ ﻣﻦ ﻫﺬﻳﻦ‬ ‫‪¢ 7psW»n=rO ß]Ï9$rO ©!$#‬‬

‫‪ (ë‬ﻫﻮ‬ ‫‪óOßg÷YÏB (#rã•xÿx. šúïÏ%©!$#‬‬ ‫ﺍﻟﻘﺴﻤﲔ ﻭﺍﻟﺬﻱ ﻣﺎﺭﺱ ﺍﻟﻌﻤﻖ ﺍﻷﻛﱪ ﻣﻦ ﻫﺬﺍ ﺍﻟﻜﻔﺮ )‬
‫‪(#rã•xÿx. šúïÏ%©!$# £`¡¡yJu‹s9 šcqä9qà)tƒ $£Jtã (#qßgtG^tƒ óO©9 bÎ)ur‬‬ ‫ﺍﻟﺬﻱ ﺳﻴﻤﺴ‪‬ﻪ ﻋﺬﺍﺏ‪ ‬ﺃﻟﻴﻢ )‬
‫‪.. ( íOŠÏ9r& ëU#x‹tã óOßg÷YÏB‬‬
‫‪ ..‬ﻓﺎﷲ ﺗﻌﺎﱃ ﱂ ﻳﻘﻞ ‪ ‬‬
‫‪ ، ‬ﺇﻧ‪‬ﻤﺎ ﻳﻘﻮﻝ ﺟﻞﹼ ﻭﻋﻼ ) ‪.. ( íOŠÏ9r& ëU#x‹tã óOßg÷YÏB (#rã•xÿx. šúïÏ%©!$# £`¡¡yJu‹s9‬‬
‫‪ë( óOßg÷YÏB‬‬ ‫ﻓﻜﻠﻤﺔ ) ‪ ( (#rã•xÿx.‬ﻫﻨﺎ ﺗﻌﻮﺩ ﻟﻠﻘﺴﻢ ﺍﻟﺜﺎﱐ ﻓﻘﻂ ‪ ،‬ﻭﺫﻟﻚ ﺑﺘﺨﺼﻴﺼﻬﺎ ﺑﻜﻠﻤﺔ )‬
‫‪ ..‬ﻓﻜﻠﻤﺔ ) ‪ ë( óOßg÷YÏB‬ﺗﺘﻜﻮ‪‬ﻥ ﻣﻦ ﻛﻠﻤﺔ ) ﻣ‪‬ﻦ ( ﺍﻟﱵ ﺗﻔﻴﺪ ﺍﻟﺘﺒﻌﻴﺾ ﻭﲣﺼ‪‬ﺺ ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ‬
‫) ‪(#þqä9$s% tûïÏ%©!$# t•xÿŸ2 ô‰s)©9‬‬ ‫ﻓﻘﻂ ‪ ،‬ﻭﻛﻠﻤﺔ ) ﻫﻢ ( ﺍﻟﱵ ﺗﻌﻮﺩ ﺇﱃ ﻛﻞﱢ ﺍﳌﻌﻨﻴ‪‬ﲔ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ‬
‫)‪.. ( ¢ 7psW»n=rO ß]Ï9$rO ©!$# žcÎ‬‬
‫) * ‪(#qãZÏB÷sè? öN©9 @è% ( $¨YtB#uä Ü>#{•ôãF{$# ÏMs9$s%‬‬ ‫‪ ..‬ﺍﻷﻋﺮﺍﺏ ‪ ..‬ﺃﻟﻴﺴﻮﺍ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ؟ ‪..‬‬
‫‪ ] ( ( öNä3Î/qè=è% ’Îû ß`»yJƒM}$# È@äzô‰tƒ $£Js9ur $oYôJn=ó™r& (#þqä9qè% `Å3»s9ur‬ﺍﳊﺠﺮﺍﺕ ‪ .. [ ١٤ :‬ﻫﺆﻻﺀ‬
‫‪Ü>#{•ôãF{$#‬‬ ‫ﺍﻷﻋﺮﺍﺏ ‪ ..‬ﺃﱂ ﻳﺼﻔﻬﻢ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻜﺮﱘ ﺑﺄﻧ‪‬ﻬﻢ ﺃﺷﺪ‪ ‬ﻛﻔﺮﺍﹰ ﻭﻧﻔﺎﻗﺎﹰ )‬
‫&‪íOŠÎ=tæ ª!$#ur 3 ¾Ï&Î!qß™u‘ 4’n?tã ª!$# tAt“Rr& !$tB yŠr߉ãn (#qßJn=÷ètƒ žwr& â‘y‰ô_r&ur $]%$xÿÏRur #\•øÿà2 ‘‰x©r‬‬

‫‪ ] ( ×LìÅ3ym‬ﺍﻟﺘﻮﺑﺔ ‪.. [ ٩٧ :‬‬

‫‪ ..‬ﺃﱂ ﻳﺼﻒ ﺍﷲ ﺗﻌﺎﱃ ﺑﻌﺾ ﺍﳌﺴﻠﻤﲔ ﺍﻟﺬﻳﻦ ﻳﺼﻠﹼﻮﻥ ﻭﻳﺰﻛﹼﻮﻥ ﺑﺎﻟﻜﻔﺮ ‪ ،‬ﻧﺘﻴﺠﺔ‬
‫ﺗﻐﻄﻴﺘﻬﻢ ﻟﻠﺤﻘﻴﻘﺔ ‪..‬‬
 ٧٢  
Ÿwur ¾Ï&Î!qß™t•Î/ur «!$$Î/ (#rã•xÿŸ2 óOßg¯Rr& HwÎ) óOßgçG»s)xÿtR öNåk÷]ÏB Ÿ@t6ø)è? br& óOßgyèuZtB $tBur )
y7ö7Éf÷èè? Ÿxsù ÇÎÍÈ tbqèdÌ•»x. öNèdur žwÎ) tbqà)ÏÿZムŸwur 4’n<$|¡à2 öNèdur žwÎ) no4qn=¢Á9$# tbqè?ù'tƒ

öNåkߦàÿRr& t,yd÷“s?ur $u‹÷R‘‰9$# Ío4quŠysø9$# ’Îû $pkÍ5 Nåku5Éj‹yèã‹Ï9 ª!$# ߉ƒÌ•ãƒ $yJ¯RÎ) 4 öNèd߉»s9÷rr& Iwur óOßgä9ºuqøBr&

[ ٥٥ – ٥٤ : ‫ ( ] ﺍﻟﺘﻮﺑﺔ‬tbrã•Ïÿ»x. öNèdur

ß]Ï9$rO ©!$# žcÎ) (#þqä9$s% tûïÏ%©!$# t•xÿŸ2 ô‰s)©9 ) ‫ ﻓﺎﻻﺳﺘﺸﻬﺎﺩ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ‬.. ‫ ﻟﺬﻟﻚ‬..
šúïÏ%©!$# £`¡¡yJu‹s9 šcqä9qà)tƒ $£Jtã (#qßgtG^tƒ óO©9 bÎ)ur 4 Ó‰Ïnºur ×m»s9Î) HwÎ) >m»s9Î) ô`ÏB $tBur ¢ 7psW»n=rO

‫ ﻭﻋﻠﻰ‬، ‫ [ ﻋﻠﻰ ﺗﻜﻔﲑ ﲨﻴﻊ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ‬٧٣ : ‫ ( ] ﺍﳌﺎﺋﺪﺓ‬íOŠÏ9r& ëU#x‹tã óOßg÷YÏB (#rã•xÿx.
‫ ﻭﻧﺎﺗﺞ ﻋﻦ ﺟﻬﻞﹴ ﻋﻤﻴ ﹴﻖ‬، ‫ ﻫﻮ ﺍﺳﺘﺸﻬﺎﺩ ﺑﺎﻃﻞ‬، ‫ﺩﺧﻮﳍﻢ ) ﲨﻴﻌﺎﹰ ( ﺍﻟﻨﺎﺭ ﰲ ﺍﻵﺧﺮﺓ‬
‫ ﻣﻦ‬‫ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﻜﺜﲑ‬‫ﺒﺎﻉﹴ ﺃﻋﻤﻰ ﳌﻮﺭﻭﺙ ﻳﻨﻘﺾ ﻛﺘﺎﺏ‬‫ ﻭﻋﻦ ﺍﺗ‬، ‫ﺑﺪﻻﻻﺕ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ‬
.. ‫ﺟﻮﺍﻧﺒﻪ ﲨﻠﺔﹰ ﻭﺗﻔﺼﻴﻼﹰ‬
، ‫ ﺇﻥﱠ ﺷﺮﻁ ﺍﻹﳝﺎﻥ ﻫﻮ ﺍﻹﳝﺎﻥ ﲜﻤﻴﻊ ﺍﻟﺮﺳﻞ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ‬: ‫ ﻭﻫﻨﺎ ﻗﺪ ﻳﻘﻮﻝ ﻗﺎﺋﻞ‬..
‫ ﻭﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻻ ﻳﺆﻣﻨﻮﻥ ﺑﺎﻟﺮﺳﺎﻟﺔ ﺍﻟﱵ ﺃﻧﺰﳍﺎ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ‬.. r ‫ﺪ‬‫ﻭﻣﻨﻬﻢ ﺍﻟﺮﺳﻮﻝ ﳏﻤ‬
.. ‫ﲔ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ‬‫ ﻳﻘﻮﻟﻮﻥ ﺫﻟﻚ ﳏﺘﺠ‬، r ‫ﺍﻟﻨﱯ‬
¾ÏmÏFs3Í´¯»n=tBur «!$$Î/ z`tB#uä <@ä. 4 tbqãZÏB÷sßJø9$#ur ¾ÏmÎn/§‘ `ÏB Ïmø‹s9Î) tAÌ“Ré& !$yJÎ/ ãAqß™§•9$# z`tB#uä )
y7tR#t•øÿäî ( $oY÷èsÛr&ur $uZ÷èÏJy™ (#qä9$s%ur 4 ¾Ï&Î#ß™•‘ `ÏiB 7‰ymr& šú÷üt/ ä-Ìh•xÿçR Ÿw ¾Ï&Î#ß™â‘ur ¾ÏmÎ7çFä.ur

[ ٢٨٥ : ‫ ( ] ﺍﻟﺒﻘﺮﺓ‬玕ÅÁyJø9$# š•ø‹s9Î)ur $oY-/u‘

، ‫ﺔ ﻛﺸﺮﻁ ﻟﻺﳝﺎﻥ ﲜﻤﻴﻊ ﺍﻟﺮﺳﻞ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ‬‫¾ ( ﻭﺍﺿﺤﺔ ﻭﺟﻠﻴ‬Ï&Î#ß™â‘ur ) ‫ ﻓﻜﻠﻤﺔ‬..

‫ﺼﻒ ﺑﺎﻹﳝﺎﻥ ﺇﻻﱠ ﻣﻦ ﺁﻣﻦ ﺑﺎﻟﺮﺳﺎﻟﺔ‬‫ ﻭﺑﺎﻟﺘﺎﱄ – ﺑﻨﺎﺀ ﻋﻠﻰ ﻗﻮﳍﻢ – ﻻ ﻳﺘ‬.. r ‫ﺪ‬‫ﻭﻣﻨﻬﻢ ﳏﻤ‬
.. r ‫ﺪ‬‫ ﳏﻤ‬‫ﺍﳋﺎﲤﺔ ﺍﻟﱵ ﺃﻧﺰﳍﺎ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﺍﻟﻨﱯ‬
 ‫‪٧٣ ‬‬ ‫‪‬‬
‫ﻭﳒﻴﺐ ﻋﻠﻰ ﺫﻟﻚ ﻓﻨﻘﻮﻝ ‪ :‬ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺧﺎﺻ‪‬ﺔ ﺑﺘﺼﻮﻳﺮ ﺍﳌﺆﻣﻨﲔ ﻣﻦ ﻣﺘ‪‬ﺒﻌﻲ‬
‫( ﺍﻟﱵ ﺗﻌﲏ ﳏﻤ‪‬ﺪﺍﹰ ‪ ، r‬ﻭﺑﺎﻟﺘﺎﱄ‬ ‫‪ãAqß™§•9$#‬‬ ‫ﺍﻟﺮﺳﺎﻟﺔ ﺍﳋﺎﲤﺔ ‪ ،‬ﻭﺩﻟﻴﻞ ﺫﻟﻚ ﻫﻮ ﻛﻠﻤﺔ )‬
‫ﻓﻜﻠﻤﺔ ) ‪ ( 4 tbqãZÏB÷sßJø9$#ur‬ﺍﻟﱵ ﺗﺘﺒﻌﻬﺎ ﺑﺬﺍﺕ ﺍﻟﺴﻴﺎﻕ ﺗﻌﲏ ﺍﳌﺆﻣﻨﲔ ﻣﻦ ﺃﺗﺒﺎﻉ ﳏﻤ‪‬ﺪ ‪... r‬‬
‫ﻭﻫﺆﻻﺀ ﺍﳌﺆﻣﻨﻮﻥ ﻣﻦ ﺃﺗﺒﺎﻉ ﺍﻟﺮﺳﺎﻟﺔ ﺍﳋﺎﲤﺔ ﻣﻄﺎﻟﺒﻮﻥ ﺑﺎﻹﳝﺎﻥ ﲜﻤﻴﻊ ﺍﻟﺮﺳﻞ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ‪،‬‬
‫ﻭﺫﻟﻚ ﻛﻮﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺍﳌﻮﺟﻮﺩ ﺑﲔ ﺃﻳﺪﻳﻬﻢ ﻭﺍﳊﺎﻣﻞ ﻟﻠﺮﺳﺎﻟﺔ ﺍﳋﺎﲤﺔ ﻟﻦ ﳛﺮ‪‬ﻑ ﺃﺑﺪﺍﹰ ‪،‬‬
‫ﻷﻥﱠ ﺍﷲ ﺗﻌﺎﱃ ﺗﻜﻔﱠﻞ ﲝﻔﻈﻪ ‪ ،‬ﻭﻓﻴﻪ ﻳ‪‬ﺬﹾﻛﹶﺮ ﻛﻞﱡ ﺍﻟﺮﺳﻞ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﺍﻟﺬﻳﻦ ﻳ‪‬ﻄﺎﻟﹶﺐ‬
‫ﺍﳌﺴﻠﻤﻮﻥ ﺑﺎﻹﳝﺎﻥ ‪‬ﻢ ‪..‬‬
‫‪öNçGZä.‬‬ ‫‪ ..‬ﻭﳑ‪‬ﺎ ﻳﺆﻛﱢﺪ ﺫﻟﻚ ﺃﻥﱠ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻳﻦ ﱂ ﻳﺆﻣﻨﻮﺍ ﲟﻨﻬﺞ ﺍﻟﺮﺳﺎﻟﺔ ﺍﳋﺎﲤﺔ )‬
‫‪3 «!$$Î/ tbqãZÏB÷sè?ur Ì•x6ZßJø9$# Ç`tã šcöqyg÷Ys?ur Å$rã•÷èyJø9$$Î/ tbrâ•ßDù's? Ĩ$¨Y=Ï9 ôMy_Ì•÷zé& >p¨Bé& uŽö•yz‬‬

‫( ] ﺁﻝ ﻋﻤﺮﺍﻥ ‪ ، [ ١١٠ :‬ﻳﺼﻒ ﺍﷲ‬ ‫‪4 Nßg©9 #ZŽö•yz tb%s3s9 É=»tGÅ6ø9$# ã@÷dr& šÆtB#uä öqs9ur‬‬

‫) ‪ãNèdçŽsYò2r&ur‬‬ ‫ﺗﻌﺎﱃ ﺑﻌﻀﻬﻢ ﺑﻘﻮﻟﻪ ‪ ، ( šcqãYÏB÷sßJø9$# ãNßg÷ZÏiB ) :‬ﻭﺑﻌﻀﻬﻢ ﺍﻵﺧﺮ ﺑﻘﻮﻟﻪ ‪:‬‬
‫( ‪ ،‬ﻛﻤﺎ ﺑﻴ‪‬ﻨﺎ ﺳﺎﺑﻘﺎﹰ ‪ ..‬ﻓﻌﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﻋﺪﻡ ﺇﳝﺎ‪‬ﻢ ﲟﻨﻬﺞ ﺍﻟﺮﺳﺎﻟﺔ ﺍﳋﺎﲤﺔ‬ ‫‪tbqà)Å¡»xÿø9$#‬‬

‫( ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ‬ ‫‪4 Nßg©9 #ZŽö•yz tb%s3s9 É=»tGÅ6ø9$# ã@÷dr& šÆtB#uä öqs9ur )3‬‬ ‫ﻭﻋﺪﻡ ﳎﻴﺌﻬﻢ ﺇﻟﻴﻪ‬
‫ﺫﻟﻚ ‪ ،‬ﻣﻨﻬﻢ ﻣﻦ ﻳﺼﻔﻪ ﺍﷲ ﺗﻌﺎﱃ ﺑﻘﻮﻟﻪ ) ‪.. ( šcqãYÏB÷sßJø9$# ãNßg÷ZÏiB‬‬
‫‪ ..‬ﻭﳑ‪‬ﺎ ﻳﺆﻛﱢﺪ ﺫﻟﻚ ﺃﻥﱠ ﺍﺣﺘﻜﺎﺭ ﺍﳋﻼﺹ – ﻛﻤﺎ ﺭﺃﻳﻨﺎ – ﻫﻮ ﺃﻛﺬﻭﺑﺔ ‪ ..‬ﻓﻮﺿ‪‬ﻊ‪ ‬ﻫﺬﺍ‬
‫ﺍﻟﺸﺮﻁ ﻭﻫﻮ ﺍﻹﳝﺎﻥ ﺑﻨﺒﻮ‪‬ﺓ ﳏﻤ‪‬ﺪ ‪ r‬ﻟﻴﻜﻮﻥ ﺍﻵﺧﺮﻭﻥ ) ﻏﲑ ﺍﳌﺴﻠﻤﲔ ( ﻣﺆﻣﻨﲔ ‪ ،‬ﻫﻮ‬
‫ﺍﺣﺘﻜﺎﺭ‪ ‬ﻟﻠﺨﻼﺹ ‪ ،‬ﻭﺃﻣﻨﻴﺎﺕ ﻛﺄﻣﻨﻴﺎﺕ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ‪ ،‬ﻭﻛﻨ‪‬ﺎ ﻗﺪ ﺭﺃﻳﻨﺎ ﻛﻴﻒ ﺃﻥﱠ ﺍﻟﻘﺮﺁﻥ‬
‫ﺍﻟﻜﺮﱘ ﻳﻨﻘﺾ ﻫﺬﻩ ﺍﻷﻣﻨﻴﺎﺕ ﲨﻠﺔﹰ ﻭﺗﻔﺼﻴﻼﹰ ‪..‬‬
 ٧٤  
ô‰Ågs† Ÿwur ¾ÏmÎ/ t“øgä† #[äþqß™ ö@yJ÷ètƒ `tB 3 É=»tGÅ6ø9$# È@÷dr& Çc’ÎT$tBr& Iwur öNä3Íh‹ÏR$tBr'Î/ }§øŠ©9 )
4Ós\Ré& ÷rr& @•Ÿ2sŒ `ÏB ÏM»ysÎ=»¢Á9$# z`ÏB ö@yJ÷ètƒ ÆtBur ÇÊËÌÈ #ZŽ•ÅÁtR Ÿwur $wŠÏ9ur «!$# Èbrߊ `ÏB ¼çms9

[ ١٢٤ – ١٢٣ : ‫ ( ] ﺍﻟﻨﺴﺎﺀ‬#ZŽ•É)tR tbqßJn=ôàムŸwur sp¨Yyfø9$# tbqè=äzô‰tƒ y7Í´¯»s9'ré'sù Ö`ÏB÷sãB uqèdur
‫ ﺑﻴﻨﻤﺎ‬.. ‫ﺒﻌﻲ ﺍﻟﺮﺳﺎﻟﺔ ﺍﳋﺎﲤﺔ‬‫ ﺷﺮﻁ ﺍﻹﳝﺎﻥ ﺑﻜﻞﱢ ﺍﻟﺮﺳﻞ ﺩﻭﻥ ﺍﺳﺘﺜﻨﺎﺀ ﻳﺘﻌﻠﱠﻖ ﲟﺘ‬.. ‫ ﺇﺫﺍﹰ‬..
.. ‫ ﻟﻜﺎﻧﻮﺍ ﻣﺴﻠﻤﲔ‬r ‫ﺪ‬‫ ﻓﻠﻮ ﺁﻣﻦ ﺃﺗﺒﺎﻋﻬﺎ ﺑﺎﻟﺮﺳﻮﻝ ﳏﻤ‬، ‫ﺍﻟﺮﺳﺎﻻﺕ ﺍﻷﺧﺮﻯ ﺣﻜﻤﻬﺎ ﺁﺧﺮ‬
.. ‫ﺔﹰ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‬‫ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﻧﺮﺍﻫﺎ ﺟﻠﻴ‬
Ì•x6ZßJø9$# Ç`tã šcöqyg÷Ys?ur Å$rã•÷èyJø9$$Î/ tbrâ•ßDù's? Ĩ$¨Y=Ï9 ôMy_Ì•÷zé& >p¨Bé& uŽö•yz öNçGZä. )
šcqãYÏB÷sßJø9$# ãNßg÷ZÏiB 4 Nßg©9 #ZŽö•yz tb%s3s9 É=»tGÅ6ø9$# ã@÷dr& šÆtB#uä öqs9ur 3 «!$$Î/ tbqãZÏB÷sè?ur

u‘$t/÷ŠF{$# ãNä.q—9uqムöNä.qè=ÏG»s)ムbÎ)ur ( ”]Œr& HwÎ) öNà2r•ŽÛØtƒ `s9 ÇÊÊÉÈ tbqà)Å¡»xÿø9$# ãNèdçŽsYò2r&ur

z`ÏiB 9@ö6ymur «!$# z`ÏiB 9@ö6pt¿2 žwÎ) (#þqàÿÉ)èO $tB tûøïr& èp©9Ïe%!$# ãNÍköŽn=tã ôMt/ÎŽàÑ ÇÊÊ È šcrçŽ|ÇZムŸw §NèO

tbrã•àÿõ3tƒ (#qçR%x. öNßg¯Rr'Î/ š•Ï9ºsŒ 4 èpuZs3ó¡yJø9$# ãNÍköŽn=tã ôMt/ÎŽàÑur «!$# z`ÏiB 5=ŸÒtóÎ/ râä!$t/ur Ĩ$¨Y9$#

(#qÝ¡øŠs9 * ÇÊÊËÈ tbr߉tG÷ètƒ (#qçR%x.¨r (#q|Átã $yJÎ/ y7Ï9ºsŒ 4 9d,ym ÎŽö•tóÎ/ uä!$uŠÎ;/RF{$# tbqè=çGø)tƒur «!$# ÏM»tƒ$t«Î/

ÇÊÊÌÈ tbr߉àfó¡o„ öNèdur È@ø‹©9$# uä!$tR#uä «!$# ÏM»tƒ#uä tbqè=÷Gtƒ ×pyJͬ!$s% ×p¨Bé& É=»tGÅ3ø9$# È@÷dr& ô`ÏiB 3 [ä!#uqy™

Ì•s3YßJø9$# Ç`tã tböqyg÷Ytƒur Å$rã•÷èyJø9$$Î/ šcrã•ãBù'tƒur Ì•ÅzFy$# ÏQöqu‹ø9$#ur «!$$Î/ šcqãYÏB÷sãƒ

`n=sù 9Žö•yz ô`ÏB (#qè=yèøÿtƒ $tBur ÇÊÊÍÈ tûüÅsÎ=»¢Á9$# z`ÏB š•Í´¯»s9'ré&ur ÏNºuŽö•y‚ø9$# ’Îû šcqããÌ•»|¡ç„ur

[ ١١٥ – ١١٠ : ‫ ( ] ﺁﻝ ﻋﻤﺮﺍﻥ‬šúüÉ)-FßJø9$$Î/ 7OŠÎ=tæ ª!$#ur 3 çnrã•xÿò6ãƒ

‫ ﻫﻨﺎ ﻻ ﻧﺮﻯ ﺷﺮﻁ ﺍﻹﳝﺎﻥ ﲜﻤﻴﻊ ﺍﻟﺮﺳﻞ ﻛﻤﺎ ﺭﺃﻳﻨﺎﻩ ﰲ ﻭﺻﻒ ﺍﳌﺆﻣﻨﲔ ﺑﺎﻟﺮﺳﺎﻟﺔ‬..
‫ﻨﻬﺎ‬‫ ﻓﺼﻔﺎﺕ ﺍﳌﺆﻣﻨﲔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﺑﻴ‬.. r ‫ﺪ‬‫ ﳏﻤ‬‫ﺍﳋﺎﲤﺔ ﺍﻟﱵ ﺃﻧﺰﳍﺎ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﺍﻟﻨﱯ‬
«!$$Î/ šcqãYÏB÷sムÇÊÊÌÈ tbr߉àfó¡o„ öNèdur È@ø‹©9$# uä!$tR#uä «!$# ÏM»tƒ#uä tbqè=÷Gtƒ ) ‫ﺍﷲ ﺗﻌﺎﱃ ﺑﻘﻮﻟﻪ‬
 ٧٥  
ÏNºuŽö•y‚ø9$# ’Îû šcqããÌ•»|¡ç„ur Ì•s3YßJø9$# Ç`tã tböqyg÷Ytƒur Å$rã•÷èyJø9$$Î/ šcrã•ãBù'tƒur Ì•ÅzFy$# ÏQöqu‹ø9$#ur

7OŠÎ=tæ ª!$#ur 3 çnrã•xÿò6ム`n=sù 9Žö•yz ô`ÏB (#qè=yèøÿtƒ $tBur ÇÊÊÍÈ tûüÅsÎ=»¢Á9$# z`ÏB š•Í´¯»s9'ré&ur

.. ( šúüÉ)-FßJø9$$Î/
‫ ﺍﷲ ﺗﻌﺎﱃ ﻻﺣﺘﻜﺎﺭ‬‫ ﻓﺬﻡ‬، ‫ﺔ‬‫ﺩ ﻳﺮﻯ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺟﻠﻴ‬‫ﺮ ﻟﻜﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺑﺘﺠﺮ‬‫ ﻭﺍﳌﺘﺪﺑ‬..
‫ ﻳﻜﻔﻲ ﻛﻞﱠ ﺑﺎﺣﺚ‬، ( ‫ ﻭﺑﻴﺎﻧﻪ ﺟﻞﱠ ﻭﻋﻼ ﺃﻥﱠ ﻫﺬﺍ ﺍﻻﺣﺘﻜﺎﺭ ﺃﻛﺬﻭﺑﺔ ) ﻛﻤﺎ ﺭﺃﻳﻨﺎ‬، ‫ﺍﳋﻼﺹ‬
.. ‫ﻋﻦ ﺍﳊﻘﻴﻘﺔ‬
‫ ﺟﺮﻳﺎﹰ ﻭﺭﺍﺀ‬، ‫ ﻭﺍﻟﺬﻳﻦ ﻳﻬﺮﺑﻮﻥ ﻣﻦ ﺍﻻﻧﺼﻴﺎﻉ ﻟﻸﺣﻜﺎﻡ ﺍﻟﱵ ﳛﻤﻠﻬﺎ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ‬..
‫ﺎﺕ‬‫ ﻭﻳﻌﺸﻘﻮﻥ ﻣﺒﺪﺃ ﺍﺣﺘﻜﺎﺭ ﺍﳋﻼﺹ ﺍﻟﺬﻱ ﻳﺘﻨﺎﻏﻢ ﻣﻊ ﻣﺎ ﰲ ﻧﻔﻮﺳﻬﻢ ﻣﻦ ﻋﺼﺒﻴ‬، ‫ﻢ‬‫ﺎ‬‫ﻋﺼﺒﻴ‬
tbqà)-Gtƒ tûïÏ%©#Ï9 $pkâ:çGø.r'|¡sù 4 &äóÓx« ¨@ä. ôMyèÅ™ur ÓÉLyJômu‘ur ) ‫ ﻳﺴﺘﺸﻬﺪﻭﻥ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ‬،
¢ÓÉ<¨Z9$# tAqß™§•9$# šcqãèÎ7-Ftƒ tûïÏ%©!$# ÇÊÎÏÈ tbqãZÏB÷sム$uZÏG»tƒ$t«Î/ Nèd tûïÏ%©!$#ur no4qŸ2¨“9$# šcqè?÷sãƒur

‫( ﻋﻠﻰ ﺃﻥﱠ ﺭﲪﺔ ﺍﷲ‬ È@‹ÅgUM}$#ur Ïp1u‘öq-G9$# ’Îû öNèdy‰YÏã $¹/qçGõ3tB ¼çmtRr߉Ågs† “Ï%©!$# ¥_ÍhGW{$#

.. ‫ﺒﻌﻲ ﺍﻟﺮﺳﺎﻟﺔ ﺍﳋﺎﲤﺔ‬‫ﺐ ﺇﻻﱠ ﳌﺘ‬‫ﻜﺘ‬‫ﺗﻌﺎﱃ ﻻ ﺗ‬

‫ ﳏﺎﻭﻟﲔ‬، ‫ﺩ‬‫ﺑﺮﹴ ﳎﺮ‬‫ﺔ ﻧﻈﺮﺓ ﺗﺪ‬‫ﺬﻩ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﻘﺮﺁﻧﻴ‬ ‫ ﺍﻟﻘﺮﺁﱐ ﺍﶈﻴﻂ‬‫ ﻭﻟﻨﻨﻈﺮ ﰲ ﺍﻟﻨﺺ‬..
.. ‫ﺎ‬‫ ﺩﻻﻻ‬‫ﻣﺲ‬
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çŽö•yz |MRr&ur ( $uZ÷Hxqö‘$#ur $uZs9 ö•Ïÿøî$$sù $oY•‹Ï9ur |MRr& ( âä!$t±n@ `tB ”ωöksEur âä!$t±n@ `tB $pkÍ5 ‘@ÅÒè?

4 y7ø‹s9Î) !$tRô‰èd $¯RÎ) Íot•ÅzFy$# ’Îûur ZpuZ|¡ym $u‹÷R‘‰9$# ÍnÉ‹»yd ’Îû $uZs9 ó=çGò2$#ur * ÇÊÎÎÈ tûïÌ•Ïÿ»tóø9$#

tbqà)-Gtƒ tûïÏ%©#Ï9 $pkâ:çGø.r'|¡sù 4 &äóÓx« ¨@ä. ôMyèÅ™ur ÓÉLyJômu‘ur ( âä!$x©r& ô`tB ¾ÏmÎ/ Ü=ŠÏ¹é& þ’Î1#x‹tã tA$s%
 ٧٦  
¢ÓÉ<¨Z9$# tAqß™§•9$# šcqãèÎ7-Ftƒ tûïÏ%©!$# ÇÊÎÏÈ tbqãZÏB÷sム$uZÏG»tƒ$t«Î/ Nèd tûïÏ%©!$#ur no4qŸ2¨“9$# šcqè?÷sãƒur

Å$rã•÷èyJø9$$Î/ Nèdã•ãBù'tƒ È@‹ÅgUM}$#ur Ïp1u‘öq-G9$# ’Îû öNèdy‰YÏã $¹/qçGõ3tB ¼çmtRr߉Ågs† “Ï%©!$# ¥_ÍhGW{$#

öNßg÷Ztã ßìŸÒtƒur y]Í´¯»t6y‚ø9$# ÞOÎgøŠn=tæ ãPÌh•ptä†ur ÏM»t6Íh‹©Ü9$# ÞOßgs9 ‘@Ïtä†ur Ì•x6YßJø9$# Ç`tã öNßg8pk÷]tƒur

(#qãèt7¨?$#ur çnrã•|ÁtRur çnr⑨“tãur ¾ÏmÎ/ (#qãZtB#uä šúïÏ%©!$$sù 4 óOÎgøŠn=tæ ôMtR%x. ÓÉL©9$# Ÿ@»n=øñF{$#ur öNèduŽñÀÎ)

’ÎoTÎ) ÚZ$¨Z9$# $yg•ƒr'¯»tƒ ö@è% ÇÊÎÐÈ šcqßsÎ=øÿßJø9$# ãNèd y7Í´¯»s9'ré& ÿ¼çmyètB tAÌ“Ré& ü“Ï%©!$# u‘q‘Z9$#

uqèd žwÎ) tm»s9Î) Iw ( ÇÚö‘F{$#ur ÏNºuq»yJ¡¡9$# Û•ù=ãB ¼çms9 “Ï%©!$# $·èŠÏHsd öNà6ö‹s9Î) «!$# ãAqß™u‘

¾ÏmÏG»yJÎ=Ÿ2ur «!$$Î/ ÚÆÏB÷sム”Ï%©!$# Çc’ÍhGW{$# ÄcÓÉ<¨Y9$# Ï&Î!qß™u‘ur «!$$Î/ (#qãYÏB$t«sù ( àM‹ÏJãƒur ¾Ç‘ósãƒ

tbqä9ω÷ètƒ ¾ÏmÎ/ur Èd,ptø:$$Î/ šcr߉öku‰ ×p¨Bé& #Óy›qãB ÏQöqs% `ÏBur ÇÊÎÑÈ šcr߉tGôgs? öNà6¯=yès9 çnqãèÎ7¨?$#ur

[ ١٥٩ – ١٥٥ : ‫( ] ﺍﻷﻋﺮﺍﻑ‬

‫ ﻣﻮﻗﻔﺎﹰ ﳌﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺣﻴﻨﻤﺎ ﺍﺧﺘﺎﺭ ﻗﻮﻣﻪ ﳌﻴﻘﺎﺕ ﺍﷲ‬‫ﺭ‬‫ ﺍﻟﻜﺮﱘ ﻳﺼﻮ‬‫ ﻫﺬﺍ ﺍﻟﻨﺺ‬..
‫ﻪ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﻳﻜﺘﺐ‬‫ ﻭﻃﻠﺒ‬، ‫ﻢ ﺍﻟﺮﺟﻔﺔ‬‫ ﻭﺩﻋﺎﺀَ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻋﻨﺪﻣﺎ ﺃﺧﺬ‬، ‫ﺗﻌﺎﱃ‬
‫ﺔ‬‫ﻨﺖ ﰲ ﺍﻟﻨﻈﺮﻳ‬‫ ﻣﺒﺘﺪﺃﹰ ﻣﺮﺣﻠﺔ ﺟﺪﻳﺪﺓ ]] ﻛﻤﺎ ﺑﻴ‬، ‫ﳍﻢ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﺣﺴﻨﺔ ﻭﰲ ﺍﻵﺧﺮﺓ‬
‫ ﻭﻗﻮﻟﻪ‬.. ( (#rߊ$yd šúïÏ%©!$# ) ‫ﺍﻟﺴﺎﺩﺳﺔ ) ﺳﻠﱠﻢ ﺍﳋﻼﺹ ( [[ ﺑﻈﻬﻮﺭ ﻣﻔﻬﻮﻡ ﺟﺪﻳﺪ ﻫﻮ‬

.. ‫ ﰲ ﺫﻟﻚ‬‫ ﻭﺟﻠﻲ‬‫ ( ﻭﺍﺿﺢ‬4 y7ø‹s9Î) !$tRô‰èd $¯RÎ) ) ‫ﺗﻌﺎﱃ‬

( âä!$x©r& ô`tB ¾ÏmÎ/ Ü=ŠÏ¹é& þ’Î1#x‹tã tA$s% ) ‫ ﻭﺗﺄﰐ ﺇﺟﺎﺑﺔ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﺫﻟﻚ ﻣﺒﺎﺷﺮﺓ‬..
Nèd tûïÏ%©!$#ur no4qŸ2¨“9$# šcqè?÷sãƒur tbqà)-Gtƒ tûïÏ%©#Ï9 $pkâ:çGø.r'|¡sù 4 &äóÓx« ¨@ä. ôMyèÅ™ur ÓÉLyJômu‘ur

‫ ( ﻭﺍﳌﺘﻌﻠﱢﻘﺔ ﺑﺮﲪﺔ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﱵ ﻭﺳﻌﺖ ﻛﻞﱠ‬$pkâ:çGø.r'|¡sù ) ‫ ﻓﻜﻠﻤﺔ‬.. ( tbqãZÏB÷sム$uZÏG»tƒ$t«Î/

‫( ﻫﻲ ﺟﺰﺀٌ ﻣﻦ ﻫﺬﻩ ﺍﻹﺟﺎﺑﺔ ﻋﻠﻰ ﻃﻠﺐ ﻣﻮﺳﻰ‬ 4 &äóÓx« ¨@ä. ôMyèÅ™ur ÓÉLyJômu‘ur ) ‫ﺷﻲﺀ‬
 ‫‪٧٧ ‬‬ ‫‪‬‬
‫ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﺮ‪‬ﲪﺔ ﺳﻴﻜﺘﺒﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﻣﻦ ﻳﺘ‪‬ﺼﻒ ﻣﻦ ﻗﻮﻡ ﻣﻮﺳﻰ ﻋﻠﻴﻪ‬
‫(‬ ‫‪tbqãZÏB÷sム$uZÏG»tƒ$t«Î/ Nèd tûïÏ%©!$#ur no4qŸ2¨“9$# šcqè?÷sãƒur tbqà)-Gtƒ‬‬ ‫ﺍﻟﺴﻼﻡ ﺑﺎﻟﺼﻔﺎﺕ ‪) :‬‬
‫‪ .....‬ﻭﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﺳﺘ‪‬ﻜﺘ‪‬ﺐ ﳍﻢ ﺭﲪﺔﹸ ﺍﷲ ﺗﻌﺎﱃ ﻭﺍﳌﺘ‪‬ﺼﻔﻮﻥ ‪‬ﺬﻩ ﺍﻟﺼﻔﺎﺕ ‪ ،‬ﻫﻢ ﺍﳌﻌﻨﻴ‪‬ﻮﻥ‬
‫ﺑﻜﻠﻤﺔ ) ‪ ( ûïÏ%©#Ï9‬ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) ‪.. ( ............ tûïÏ%©#Ï9 $pkâ:çGø.r'|¡sù‬‬
‫(‪،‬‬ ‫‪ûïÏ%©#Ï9‬‬ ‫( ‪ ،‬ﻭﻻ ﺗﺒﺪﺃ ﺑﻜﻠﻤﺔ )‬ ‫‪ûïÏ%©!$#‬‬ ‫‪ ..‬ﺑﻌﺪ ﺫﻟﻚ ﺗﺒﺪﺃﹸ ﺍﻵﻳﺔ ﺍﻟﺘﺎﻟﻴﺔ ﺑﻜﻠﻤﺔ )‬
‫ﻭﺑﺎﻟﺘﺎﱄ ﳓﻦ ﺃﻣﺎﻡ ﻛﻼﻡﹴ ﻣﺴﺘﺄﻧﻒ‪ ‬ﺟﺪﻳﺪ‪ ‬ﻣﻨﻘﻄﻊﹴ ﻋﻦ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﳌﺼﻮ‪‬ﺭﺓ ﻹﺟﺎﺑﺔ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﻋﻠﻰ ﻃﻠﺐ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ..‬ﻭﻫﺬﺍ ﻳﺘﺄﻛﱠﺪ ﻣﻌﻨﺎ ﰲ ﺍﻟﻨﻘﺎﻁ ﺍﻟﺘﺎﻟﻴﺔ ‪..‬‬
‫( ﻭﱂ ﻳﻘﻞ ))‬ ‫‪¥_ÍhGW{$# ¢ÓÉ<¨Z9$# tAqß™§•9$# šcqãèÎ7-Ftƒ tûïÏ%©!$#‬‬ ‫‪ – ١‬ﺍﷲ ﺗﻌﺎﱃ ﻳﻘﻮﻝ )‬
‫ﻟﻠﺬﻳﻦ ﻳﺘ‪‬ﺒﻌﻮﻥ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻨﱯ‪ ‬ﺍﻷﻣﻲ (( ‪ ..‬ﺻﺤﻴﺢ‪ ‬ﺃﻥﱠ ﳎﺮ‪‬ﺩ ﻭﺭﻭﺩ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ‬
‫ﻣﺒﺘﺪﺋﺔ ﺑﻜﻠﻤﺔ ) ‪ ( ûïÏ%©!$#‬ﻭﻟﻴﺲ ﺑﻜﻠﻤﺔ ) ‪ ( ûïÏ%©#Ï9‬ﻟﻴﺲ ﺩﻟﻴﻼﹰ ﻗﺎﻃﻌﺎﹰ ﻋﻠﻰ ﺑﺪﺍﻳﺔ ﻟﻌﺒﺎﺭﺍﺕ‬
‫ﻗﺮﺁﻧﻴ‪‬ﺔ ﺗﺼﻮ‪‬ﺭ ﻣﺴﺄﻟﺔﹰ ﺟﺪﻳﺪﺓ ﻣﺴﺘﻘﻠﱠﺔ ﲤﺎﻣﺎﹰ ﻋﻦ ﺍﳌﺴﺄﻟﺔ ﺍﻟﺴﺎﺑﻘﺔ ﺍﳌﺘﻌﻠﹼﻘﺔ ﺑﺈﺟﺎﺑﺔ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ‬
‫ﻃﻠﺐ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ،‬ﻭﻟﻜﻨ‪‬ﻬﺎ ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ﻟﻴﺴﺖ ﺩﻟﻴﻼﹰ ﻋﻠﻰ ﺗﻌﻠﱠﻖ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﺘﺎﻟﻴﺔ‬
‫( ‪ ..‬ﻟﻜﻦ‪ ‬ﺍﻟﻨﻘﺎﻁ ﺍﻟﺘﺎﻟﻴﺔ ﺗﺆﻛﱢﺪ‬ ‫‪ûïÏ%©#Ï9‬‬ ‫( ﺑﺎﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﺘﺎﻟﻴﺔ ﻟﻜﻠﻤﺔ )‬ ‫‪ûïÏ%©!$#‬‬ ‫ﻟﻜﻠﻤﺔ )‬
‫ﺍﻻﺳﺘﻘﻼﻟﻴ‪‬ﺔ ﺍﻟﺘﺎﻣ‪‬ﺔ ﺑﲔ ﻫﺎﺗﲔ ﺍﳌﺴﺄﻟﺘﲔ ‪..‬‬
‫‪ – ٢‬ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﺘﺎﻟﻴﺔ ﻟﻜﻠﻤﺔ ) ‪ ( ûïÏ%©!$#‬ﺗﺆﻛﱢﺪ ﺃﻥﱠ ﻛﻠﻤﺔ ) ‪ )) ( ûïÏ%©!$#‬ﺃﻭ‪‬ﻝ ﻛﻠﻤﺔ‬
‫ﰲ ﺍﻵﻳﺔ ﺍﻟﱵ ﻳ‪‬ﺬﹾﻛﹶﺮ ﻓﻴﻬﺎ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻨﱯ‪ ‬ﺍﻷﻣﻲ‪ ‬ﰲ ﻫﺬﺍ ﺍﻟﻨﺺ‪ (( ‬ﺗﺒﺪﺃ ‪‬ﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻣﺴﺄﻟﺔ‬
‫ﺟﺪﻳﺪﺓ ‪ ،‬ﻣﺴﺘﻘﻠﹼﺔ ﲤﺎﻣﺎﹰ ﻋﻦ ﻣﺴﺄﻟﺔ ﺍﻟﺮ‪‬ﲪﺔ ﺍﻟﱵ ﺫﻛﺮﻫﺎ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺇﺟﺎﺑﺘﻪ ﻋﻠﻰ ﻣﻮﺳﻰ ﻋﻠﻴﻪ‬
‫‪tbqà)-Gtƒ tûïÏ%©#Ï9 $pkâ:çGø.r'|¡sù‬‬ ‫ﺍﻟﺴﻼﻡ ‪ ،‬ﻭﺍﻟﱵ ﺳﻴﻜﺘﺒﻬﺎ ﻋﻠﻰ ﺑﻌﺾ ﻗﻮﻡ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ )‬
‫‪ .. ( tbqãZÏB÷sム$uZÏG»tƒ$t«Î/ Nèd tûïÏ%©!$#ur no4qŸ2¨“9$# šcqè?÷sãƒur‬ﻛﻴﻒ ؟ ‪..‬‬
 ‫‪٧٨ ‬‬ ‫‪‬‬
‫‪ ..‬ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﺘﺎﻟﻴﺔ ﻟﻜﻠﻤﺔ ) ‪ ( ûïÏ%©!$#‬ﺗﺘﻌﻠﱠﻖ ﲟﺮﺍﺣﻞ ﺗﺘﻌﺪ‪‬ﻯ – ﺯﻣﻨﻴ‪‬ﺎﹰ – ﺍﳌﺮﺣﻠﺔ ﺍﻟﱵ ﰎﹼ‬
‫ﻓﻴﻬﺎ ﺩﻋﺎﺀ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺇﺟﺎﺑﺔ ﺍﷲ ﺗﻌﺎﱃ ﺑﺄﻥﱠ ﺭﲪﺘﻪ ﺳﻴﻜﺘﺒﻬﺎ ﳉﺰﺀ ﻣﻦ ﻗﻮﻣﻪ ‪..‬‬
‫‪’Îû öNèdy‰YÏã $¹/qçGõ3tB ¼çmtRr߉Ågs† “Ï%©!$# ¥_ÍhGW{$# ¢ÓÉ<¨Z9$# tAqß™§•9$# šcqãèÎ7-Ftƒ tûïÏ%©!$#‬‬ ‫)‬
‫‪ÏM»t6Íh‹©Ü9$# ÞOßgs9 ‘@Ïtä†ur Ì•x6YßJø9$# Ç`tã öNßg8pk÷]tƒur Å$rã•÷èyJø9$$Î/ Nèdã•ãBù'tƒ È@‹ÅgUM}$#ur Ïp1u‘öq-G9$#‬‬

‫‪( óOÎgøŠn=tæ ôMtR%x. ÓÉL©9$# Ÿ@»n=øñF{$#ur öNèduŽñÀÎ) öNßg÷Ztã ßìŸÒtƒur y]Í´¯»t6y‚ø9$# ÞOÎgøŠn=tæ ãPÌh•ptä†ur‬‬
‫‪ ..‬ﻓﻜﻴﻒ ﻣﻦ ﺍﳌﻤﻜﻦ ﺃﻥ ﳚﻴﺐ ﺍﷲ ﺗﻌﺎﱃ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﺄﻥﱠ ﺭﲪﺘﻪ ﺍﻟﱵ ﺳﻴﻜﺘﺒﻬﺎ‬
‫ﻋﻠﻰ ﺟﺰﺀ ﻣﻦ ﻗﻮﻣﻪ ﰲ ﻋﺼﺮﻩ ﺗﺘﻌﻠﱠﻖ ﺑﺎﻟﺬﻳﻦ ﻳﺘ‪‬ﺒﻌﻮﻥ ) ‪ ، ( ¥_ÍhGW{$# ¢ÓÉ<¨Z9$# tAqß™§•9$#‬ﻛﻴﻒ‬
‫ﺳﻴﺘ‪‬ﺒﻌﻮﻥ ﰲ ﻋﺼﺮﻫﻢ ﳏﻤ‪‬ﺪﺍﹰ ‪ r‬ﻭﻫﻢ ﰲ ﻋﺼﺮ ﻳﺴﺒﻖ ﳎﻴﺌﻪ ﺑﻘﺮﻭﻥ ﻛﺜﲑﺓ ؟!!! ‪..‬‬
‫‪ ..‬ﻭﻧﺮﻯ ﻭﺭﻭﺩ ﻛﻠﻤﺔ ) ‪ .. ( @‹ÅgUM}$#ur‬ﻭﺍﻹﳒﻴﻞ ﺁﺗﺎﻩ ﺍﷲ ﺗﻌﺎﱃ ﻟﻌﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬
‫ﺑﻌﺪ ﻣﺮﺣﻠﺔ ﻃﻠﺐ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺇﺟﺎﺑﺔ ﺍﷲ ﺗﻌﺎﱃ ﻟﻪ ﺑﻔﺘﺮﺓ ﻛﺒﲑﺓ ‪ ..‬ﻓﻜﻴﻒ‬
‫‪Ïp1u‘öq-G9$# ’Îû öNèdy‰YÏã $¹/qçGõ3tB ¼çmtRr߉Ågs† “Ï%©!$#‬‬ ‫ﺳﻴﺠﺪﻭﻧﻪ ﻣﻜﺘﻮﺑﺎﹰ ﻋﻨﺪﻫﻢ ﰲ ﺍﻹﳒﻴﻞ )‬
‫‪ ( È@‹ÅgUM}$#ur‬ﻭﺍﻹﳒﻴﻞ ﺳﻴﱰﻝ ﺑﻌﺪﻫﻢ ﺑﻘﺮﻭﻥ ﻟﻴﺴﺖ ﻗﻠﻴﻠﺔ ؟!!! ‪..‬‬
‫‪ÏM»t6Íh‹©Ü9$# ÞOßgs9 ‘@Ïtä†ur Ì•x6YßJø9$# Ç`tã öNßg8pk÷]tƒur Å$rã•÷èyJø9$$Î/ Nèdã•ãBù'tƒ‬‬ ‫‪ ..‬ﻭﻛﻴﻒ )‬
‫‪ ( óOÎgøŠn=tæ ôMtR%x. ÓÉL©9$# Ÿ@»n=øñF{$#ur öNèduŽñÀÎ) öNßg÷Ztã ßìŸÒtƒur y]Í´¯»t6y‚ø9$# ÞOÎgøŠn=tæ ãPÌh•ptä†ur‬ﻭﺍﻟﻘﺮﺁﻥ‬
‫ﺍﻟﻜﺮﱘ ﺳﻴﱰﻝ ﺑﻌﺪﻫﻢ ﺑﻘﺮﻭﻥ ﻛﺜﲑﺓ ؟!!! ‪..‬‬
‫‪tAqß™§•9$# šcqãèÎ7-Ftƒ tûïÏ%©!$#‬‬ ‫(‪):‬‬ ‫‪ûïÏ%©!$#‬‬ ‫‪ ..‬ﺇﺫﺍﹰ ‪ ..‬ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺍﻟﱵ ﺗﺒﺪﺃ ﺑﻜﻠﻤﺔ )‬
‫( ﲢﻤﻞ ﻣﺴﺄﻟﺔﹰ ﺟﺪﻳﺪﺓ ﻣﺴﺘﻘﻠﱠﺔ ﻋﻦ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﺴﺎﺑﻘﺔ ﳍﺎ ﻭﺍﻟﱵ ﺗ‪‬ﺼﻮ‪‬ﺭ‬ ‫‪¥_ÍhGW{$# ¢ÓÉ<¨Z9$#‬‬

‫ﺍﻟﺮﲪﺔ ﺍﻟﱵ ﺳﻴﻜﺘﺒﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﺑﻌﺾ ﻗﻮﻡ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ،‬ﻛﺈﺟﺎﺑﺔ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ‬
 ‫‪٧٩ ‬‬ ‫‪‬‬
‫‪tûïÏ%©!$#ur no4qŸ2¨“9$# šcqè?÷sãƒur tbqà)-Gtƒ tûïÏ%©#Ï9 $pkâ:çGø.r'|¡sù‬‬ ‫ﻋﻠﻰ ﻃﻠﺐ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ )‬
‫‪.. ( tbqãZÏB÷sム$uZÏG»tƒ$t«Î/ Nèd‬‬
‫( ﻋﻦ ﺍﻟﻌﺒﺎﺭﺍﺕ‬ ‫‪ûïÏ%©!$#‬‬ ‫‪ – ٣‬ﻣﺎ ﻳﺆﻛﱢﺪ ﺍﺳﺘﻘﻼﻟﻴ‪‬ﺔ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺍﻟﱵ ﺗﺒﺪﺃ ﺑﻜﻠﻤﺔ )‬
‫ﺍﻟﺴﺎﺑﻘﺔ ﳍﺎ ﰲ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ ﳍﺎ ﻣﺒﺎﺷﺮﺓ ‪ ،‬ﻭﺍﳌﺘﻌﻠﱢﻘﺔ ﺑﺎﻟﺮﲪﺔ ﺍﻟﱵ ﺳﻴﻜﺘﺒﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ‬
‫ﺑﻌﺾ ﻗﻮﻡ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ،‬ﻣﺎ ﻳﺆﻛﱢﺪ ﻫﺬﻩ ﺍﻻﺳﺘﻘﻼﻟﻴ‪‬ﺔ ﻫﻮ ﺃﻥﱠ ﻛﻞﱠ ﺍﳌﺴﺎﺋﻞ ﺍﳌﺘﻌﻠﱢﻘﺔ‬
‫ﺑﺎﻟﺮﺳﺎﻟﺔ ﺍﳋﺎﲤﺔ ﺗﺄﰐ ﺑﺼﻴﻐﺔ ﺍﳌﻀﺎﺭﻉ ] ) ‪( Nèdã•ãBù'tƒ ) ، ( ¼çmtRr߉Ågs† ) ، ( cqãèÎ7-Ftƒ‬‬
‫‪ ... [ ( ìŸÒtƒur ) ، ( PÌh•ptä†ur ) ، ( @Ïtä†ur ) ، ( Nßg8pk÷]tƒur ) ،‬ﻭﻫﺬﺍ ﻳﺘﻌﻠﱠﻖ ﺑﻜﻮﻥ‬
‫ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﲣﺘﻠﻒ ﻋﻦ ﺍﳌﺮﺣﻠﺔ ﺍﻟﱵ ﺃﺟﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪‬ﺎ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﻃﻠﺒﻪ ‪..‬‬
‫ﻓﻜﻴﻒ ﺳﻴﺘ‪‬ﺒﻊ ﻗﻮﻡ ﻣﻮﺳﻰ ﻭﰲ ﻋﺼﺮﻩ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻨﱯ‪ ‬ﺍﻷﻣﻲ ؟ ‪ ..‬ﻭﻛﻴﻒ ﺳﻴﺠﺪﻭﻧﻪ ﻣﻜﺘﻮﺑﺎﹰ‬
‫ﻋﻨﺪﻫﻢ ﰲ ﺍﻹﳒﻴﻞ ﺍﻟﺬﻱ ﺁﺗﺎﻩ ﺍﷲ ﺗﻌﺎﱃ ﻟﻌﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﻌﺪ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﻘﺮﻭﻥ‬
‫؟ ‪ ..‬ﻭﻛﻴﻒ ﻳﺄﻣﺮﻫﻢ ﺑﺎﳌﻌﺮﻭﻑ ﻭﻳﻨﻬﺎﻫﻢ ﻋﻦ ﺍﳌﻨﻜﺮ ﻭﳛﻞﱡ ﳍﻢ ﺍﻟﻄﻴ‪‬ﺒﺎﺕ ‪ ،‬ﻭﻗﺪ ﺑ‪‬ﻌﺚ ‪r‬‬
‫ﺑﻌﺪ ﻣﻮﺳﻰ ﺑﻘﺮﻭﻥ ؟ ‪ ..‬ﻭﻛﻴﻒ ﻭﻛﻴﻒ ‪.........‬‬
‫‪ – ٤‬ﺗﻜﻤﻠﺔ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻣﺒﺘﺪﺋﺔ ﺑﻜﻠﻤﺔ ) ‪ ( šúïÏ%©!$$sù‬ﻫﻲ ﺍﺑﺘﺪﺍﺀ ﻟﺒﻴﺎﻥ ﻣﺴﺄﻟﺔ‬
‫ﺟﺪﻳﺪﺓ ‪ ،‬ﻣﺴﺘﻘﻠﹼﺔ ﻋﻦ ﺍﳌﺴﺄﻟﺔ ﺍﻟﺴﺎﺑﻘﺔ ﺑﺬﺍﺕ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺍﻟﱵ ﲢﺪ‪‬ﺛﻨﺎ ﻋﻨﻬﺎ ‪ ،‬ﻭﺑﺎﻟﺘﺄﻛﻴﺪ‬
‫‪u‘q‘Z9$# (#qãèt7¨?$#ur çnrã•|ÁtRur çnr⑨“tãur ¾ÏmÎ/ (#qãZtB#uä šúïÏ%©!$$sù‬‬ ‫ﻣﺴﺘﻘﻠﹼﺔ ﻋﻦ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ ‪) :‬‬
‫( ‪ ..‬ﻭﻫﺬﺍ ﻳﺆﻛﱢﺪ ﺃﻥﱠ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ‬ ‫‪šcqßsÎ=øÿßJø9$# ãNèd y7Í´¯»s9'ré& ÿ¼çmyètB tAÌ“Ré& ü“Ï%©!$#‬‬

‫ﻣﺴﺘﻘﻠﹼﺔ ﺑﺪﻻﻻ‪‬ﺎ ﻋﻦ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ ﳍﺎ ﻣﺒﺎﺷﺮﺓ ‪ ..‬ﻓﻜﻴﻒ ﺳﻴﻨﺼﺮ ﻗﻮﻡ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬
‫ﰲ ﻋﺼﺮﻫﻢ ﺍﻟﻨﱯ‪ ‬ﳏﻤ‪‬ﺪﺍﹰ ‪ r‬؟!!! ‪..‬‬
‫‪ – ٥‬ﺻﻴﻎ ﺍﻷﻓﻌﺎﻝ ﰲ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﳌﺒﺘﺪﺋﺔ ﺑﻜﻠﻤﺔ ) ‪ ، ( šúïÏ%©!$$sù‬ﻧﺮﺍﻫﺎ‬
‫ﺑﺼﻴﻐﺔ ﺍﳌﺎﺿﻲ ‪، ( #qãèt7¨?$#ur ) ، ( nrã•|ÁtRur ) ، ( nr⑨“tãur ) ، ( ¾ÏmÎ/ (#qãZtB#uä ) ] :‬‬
 ‫‪٨٠ ‬‬ ‫‪‬‬
‫( [ ‪ ،‬ﻭﻫﻲ ﺗﺘﻌﻠﱠﻖ ﺑـ ) ‪ ، r ( ¥_ÍhGW{$# ¢ÓÉ<¨Z9$# tAqß™§•9$#‬ﻭﻫﺬﺍ ﻳﺘﻌﻠﱠﻖ‬ ‫&‪ÿ¼çmyètB tAÌ“Ré‬‬ ‫)‬
‫ﲟﺎ ﺑﻌﺪ ﺇﻧﺰﺍﻝ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻋﻠﻰ ﺍﻟﻨﱯ‪ .. r ‬ﻭﻛﻞﱡ ﺫﻟﻚ ﳚﻌﻞ ﻣﻦ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ) ﻛﺎﻣﻠﺔ (‬
‫‪tbqà)-Gtƒ tûïÏ%©#Ï9 $pkâ:çGø.r'|¡sù‬‬ ‫ﻣﺴﺘﻘﻠﹼﺔ ﻋﻦ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ ﳍﺎ ﻭﺍﻟﱵ ﲢﻤﻞ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‬
‫‪.. ( tbqãZÏB÷sム$uZÏG»tƒ$t«Î/ Nèd tûïÏ%©!$#ur no4qŸ2¨“9$# šcqè?÷sãƒur‬‬
‫‪ – ٦‬ﺍﻵﻳﺔ ﺍﻟﺘﺎﻟﻴﺔ ﻣﺒﺎﺷﺮﺓ ﻫﻲ ﻣﺘﺎﺑﻌﺔ ﰲ ﻫﺬﻩ ﺍﻻﺳﺘﻘﻼﻟﻴ‪‬ﺔ ‪ ،‬ﻓﻬﻲ ﺧﻄﺎﺏ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﻟﺮﺳﻮﻟﻪ ‪ r‬ﺑﺄﻥ ﻳﺘﻮﺟ‪‬ﻪ ﻟﻠﻨﺎﺱ ﻛﺎﻓﹼﺔ ﲟﻀﻤﻮ‪‬ﺎ ‪..‬‬
‫‪ÏNºuq»yJ¡¡9$# Û•ù=ãB ¼çms9 “Ï%©!$# $·èŠÏHsd öNà6ö‹s9Î) «!$# ãAqß™u‘ ’ÎoTÎ) ÚZ$¨Z9$# $yg•ƒr'¯»tƒ ö@è%‬‬ ‫)‬
‫‪”Ï%©!$# Çc’ÍhGW{$# ÄcÓÉ<¨Y9$# Ï&Î!qß™u‘ur «!$$Î/ (#qãYÏB$t«sù ( àM‹ÏJãƒur ¾Ç‘ósムuqèd žwÎ) tm»s9Î) Iw ( ÇÚö‘F{$#ur‬‬

‫‪( šcr߉tGôgs? öNà6¯=yès9 çnqãèÎ7¨?$#ur ¾ÏmÏG»yJÎ=Ÿ2ur «!$$Î/ ÚÆÏB÷sãƒ‬‬

‫‪ – ٧‬ﺍﻵﻳﺔ ﺍﻟﺘﺎﻟﻴﺔ ﻣﺒﺎﺷﺮﺓ ﺗﺆﻛﱢﺪ ﻓﺴﺎﺩ ﻣﻌﺘﻘﺪ ﺍﺣﺘﻜﺎﺭ ﺍﳋﻼﺹ ﰲ ﺗﻔﺴﲑ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ‪:‬‬
‫) ‪( tbqä9ω÷ètƒ ¾ÏmÎ/ur Èd,ptø:$$Î/ šcr߉öku‰ ×p¨Bé& #Óy›qãB ÏQöqs% `ÏBur‬‬
‫‪ ..‬ﻓﻠﻮ ﻛﺎﻧﺖ ﺍﻟﺮﲪﺔ ﻻ ﺗ‪‬ﻜﺘ‪‬ﺐ ﺇﻻﱠ ﳌﺘ‪‬ﺒﻌﻲ ﺍﻟﺮﺳﺎﻟﺔ ﺍﳋﺎﲤﺔ ﻛﻤﺎ ﻳﺮﻳﺪ ﺃﺻﺤﺎﺏ ﺍﻷﻫﻮﺍﺀ‬
‫‪ ،‬ﻓﻜﻴﻒ ﺑﻨﺎ ﺃﻥ ﻧﻔﻬﻢ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﺑﺄﻧ‪‬ﻪ ﻣﻦ ﻗﻮﻡ ﻣﻮﺳﻰ ﻫﻨﺎﻙ ﺃﻣ‪‬ﺔ ﻳﻬﺪﻭﻥ ﺑﺎﳊﻖ ﻭﺑﻪ‬
‫ﻳﻌﺪﻟﻮﻥ ‪ ،‬ﻭﺑﺎﻟﺘﺄﻛﻴﺪ ﻣﻦ ﻳﻬﺪﻱ ﺑﺎﳊﻖ ﻭﻳﻌﺪﻝ ﺑﻪ ﻳﺴﺘﺤﻖ‪ ‬ﺭﲪﺔ ﺍﷲ ﺗﻌﺎﱃ ؟!!! ‪ ..‬ﺃﻟﻴﺴﺖ‬
‫ﺍﻟﻜﻠﻤﺘﺎﻥ ] ) ‪ [ ( bqä9ω÷ètƒ ) ، ( cr߉öku‰‬ﺑﺼﻴﻐﺔ ﺍﳌﻀﺎﺭﻉ ‪ ،‬ﲟﻌﲎ ﺃﻧ‪‬ﻬﻢ ﺍﻵﻥ ﻳﻬﺪﻭﻥ‬
‫ﺑﺎﳊﻖ ‪ ،‬ﻭﺑﻪ ﻳﻌﺪﻟﻮﻥ ﺍﻵﻥ ؟ ‪..‬‬
‫‪ – ٨‬ﻣﺬﻫﺒﻬﻢ ﻣﻦ ﺍﻟﺘﻔﺴﲑ ﺑﺎﺣﺘﻜﺎﺭ ﺍﻟﺮﲪﺔ ﳌﻨﻬﺞ ﺍﻟﺮﺳﺎﻟﺔ ﺍﳋﺎﲤﺔ ﻓﻘﻂ ‪ ،‬ﻳﺘﺼﺎﺩﻡ ﻣﻊ‬
‫ﺍﻟﻜﺜﲑ ﻣﻦ ﺁﻳﺎﺕ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﺍﻟﱵ ﺗﺒﻴ‪‬ﻦ ﻓﺴﺎﺩ ﻣﻌﺘﻘﺪ ﺍﺣﺘﻜﺎﺭ ﺍﳋﻼﺹ ﻛﻤﺎ ﺑﻴ‪‬ﻨﺎ ‪..‬‬
‫‪ ..‬ﺍﳌﺸﻜﻠﺔ ﺍﻟﻔﻜﺮﻳ‪‬ﺔ ﻭﺍﻟﺜﻘﺎﻓﻴ‪‬ﺔ ﻋﻨﺪ ﺍﳌﻄﺒ‪‬ﻠﲔ ﻭﺍﳌﺰﻣ‪‬ﺮﻳﻦ ﻟﺪﻭﻟﺔ ﺗﺎﺭﳜﻴ‪‬ﺔ ﳛﺴﺒﻮﻥ ﺃﻧ‪‬ﻬﺎ ﻋﲔ‬
‫ﺍﻟﺪﻭﻟﺔ ﺍﻹﺳﻼﻣﻴ‪‬ﺔ ‪ ،‬ﺗﻜﻤﻦ ﰲ ﻛﻮ‪‬ﻢ ﳛﺴﺒﻮﻥ ﺃﻥﱠ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ﲨﻌﺎﺀ ) ﻋﻠﻰ ﳐﺘﻠﻒ ﺃﺩﻳﺎ‪‬ﺎ‬
 ‫‪٨١ ‬‬ ‫‪‬‬
‫ﻭﻣﺬﺍﻫﺒﻬﺎ ﻭﻃﻮﺍﺋﻔﻬﺎ ( ﺳﻴﺤﺎﺳﺒﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻭﻓﻖ ﻣﻌﺎﻳﲑﻫﻢ ﺍﳌﺬﻫﺒﻴ‪‬ﺔ ﻭﺍﻟﻄﺎﺋﻔﻴ‪‬ﺔ‬
‫ﺍﻟﻀﻴ‪‬ﻘﺔ ﺍﻟﱵ ﺻﻨﻌﻬﺎ ﺑﻌﺾ‪ ‬ﺃﺳﻼﻓﻬﻢ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻳﻌﺘﻘﺪﻭﻥ ﺃﻥﱠ ﺍﻵﺧﺮﻳﻦ ﻛﻞﱠ ﺍﻵﺧﺮﻳﻦ ﻣﻦ ﺃﻫﻞ‬
‫) ‪7p¨Bé& ¨@ä. 3“t•s?ur‬‬ ‫ﺍﻟﻨﺎﺭ ‪ ..‬ﻭﻻ ﻳﻮﺟﺪ ﻋﻨﺪﻫﻢ ﳎﺮ‪‬ﺩ ﺍﺳﺘﻌﺪﺍﺩ ﻟﻠﻨﻈﺮ ﰲ ﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‬
‫`‪ ] ( tbqè=yJ÷ès? ÷LäêZä. $tB tb÷rt“øgéB tPöqu‹ø9$# $pkÈ:»tGÏ. 4’n<Î) #Ótçô‰è? 7p¨Bé& ‘@ä. 4 ZpuŠÏO%y‬ﺍﳉﺎﺛﻴﺔ ‪.. [ ٢٨ :‬‬
‫ﻫﻢ ﻻ ﻳﻌﻨﻴﻬﻢ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ) ‪ .. ( $pkÈ:»tGÏ. 4’n<Î) #Ótçô‰è? 7p¨Bé& ‘@ä.‬ﻭﻻ ﻳﻌﻨﻴﻬﻢ ﻛﻮﻥ ﺍﻟﺪﻋﻮﺓ‬
‫( ‪ ..‬ﻭﻻ‬ ‫‪$pkÈ:»tGÏ.‬‬ ‫ﻟﻜﻞﱢ ﺃﻣ‪‬ﺔ ﻫﻲ ﺇﱃ ﻛﺘﺎﺏ ﻫﺬﻩ ﺍﻷﻣ‪‬ﺔ ﻭﻟﻴﺲ ﺇﱃ ﻛﺘﺎﺏ ﺃﻣ‪‬ﺔ ﺃﹸﺧﺮﻯ )‬
‫ﻳﺴﺘﻄﻴﻌﻮﻥ ﺍﻟﻨﻈﺮ ﺇﱃ ﺩﻻﻻﺕ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( $pkÈ:»tGÏ. 4’n<Î) #Ótçô‰è? 7p¨Bé& ‘@ä.‬ﺇﻻﹼ ﻋﻠﻰ‬
‫ﺃﻧ‪‬ﻬﺎ ﺗﻌﲏ ﺃﻥﱠ ﻛﻞﱠ ﺃﻣ‪‬ﺔ ﺗ‪‬ﺪﻋﻰ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺇﱃ ﻧﺼﻮﺹ ﻣﺬﻫﺒﻬﻢ ﺍﻟﻀﻴ‪‬ﻖ ﺍﳌﺨﺎﻟﻒ ﺃﺻﻼﹰ ﰲ‬
‫) ‪tb÷rt“øgéB tPöqu‹ø9$#‬‬ ‫ﺍﻟﻜﺜﲑ ﻣﻦ ﺟﻮﺍﻧﺒﻪ ﻟﺪﻻﻻﺕ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ..‬ﻭﻻ ﻳﻌﻨﻴﻬﻢ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‬
‫‪ ، ( tbqè=yJ÷ès? ÷LäêZä. $tB‬ﺍﻟﺬﻱ ﻳﺆﻛﱢﺪ ﺃﻥﱠ ﺍﻟﻌﻤﻞ ﻫﻮ ﺍﻟﻘﺎﺳﻢ ﺍﳌﺸﺘﺮﻙ ﺑﲔ ﲨﻴﻊ ﺍﻷﻣﻢ ‪ ،‬ﻭﺃﻧ‪‬ﻪ‬
‫ﺍﳊﺪ‪ ‬ﺍﻷﻛﱪ ﰲ ﻣﻌﺎﺩﻟﺔ ﺍﻟﺪﺧﻮﻝ ﺇﱃ ﺍﳉﻨ‪‬ﺔ ﻭﺍﻟﻨﺎﺭ ‪ ،‬ﻛﻤﺎ ﻳﺆﻛﱢﺪ ﺍﷲ ﺗﻌﺎﱃ ﺑﺸﻜﻞﹴ ﺟﻠﻲ‪ ‬ﰲ‬
‫ﺍﻟﻜﺜﲑ ﻣﻦ ﺁﻳﺎﺕ ﻛﺘﺎﺑﻪ ﺍﻟﻜﺮﱘ ‪..‬‬
‫‪ ..‬ﻭﺍﻟﺪﺍﻋﻮﻥ ﺇﱃ ﺩﻭﻟﺔ ﺩﻳﻨﻴ‪‬ﺔ ﺣﺴﺐ ﻣﻌﺎﻳﲑﻫﻢ ﺍﳋﺎﺻ‪‬ﺔ ﺍﻟﱵ ﲤﻴ‪‬ﺰ ﻣﺬﺍﻫﺒﻬﻢ ﺍﻟﻔﻜﺮﻳ‪‬ﺔ ‪،‬‬
‫* ‪(#rä‹Ï‚-Gs? Ÿw (#qãYtB#uä tûïÏ%©!$# $pkš‰r'¯»tƒ‬‬ ‫ﻳﺴﺘﺸﻬﺪﻭﻥ ﻋﻠﻰ ﻣﺎ ﻳﺬﻫﺒﻮﻥ ﺇﻟﻴﻪ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ ‪) ..‬‬
‫‪©!$# ¨bÎ) 3 öNåk÷]ÏB ¼çm¯RÎ*sù öNä3ZÏiB Nçl°;uqtGtƒ `tBur 4 <Ù÷èt/ âä!$uŠÏ9÷rr& öNåkÝÕ÷èt/ ¢ uä!$u‹Ï9÷rr& #“t•»|Á¨Z9$#ur yŠqåkuŽø9$#‬‬

‫‪ ] ( tûüÏJÎ=»©à9$# tPöqs)ø9$# “ωôgtƒ Ÿw‬ﺍﳌﺎﺋﺪﺓ ‪ ، [ ٥١ :‬ﻣﻌﺘﱪﻳﻦ ﺍﻟﺸﺮﺍﻛﺔ ﺍﻟﺴﻴﺎﺳﻴ‪‬ﺔ ﺍﻟﻜﺎﻣﻠﺔ ﻣﻊ‬

‫ﺍﻵﺧﺮﻳﻦ ﻣﻦ ﺃﺑﻨﺎﺀ ﺍﻟﻮﻃﻦ ﺍﻟﻮﺍﺣﺪ ﻭﻻﻳﺔﹰ ﻳﺄﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ﺑﺎﻻﺑﺘﻌﺎﺩ ﻋﻨﻬﺎ ‪..‬‬
‫‪ ..‬ﻣﺎ ﻫﻲ ﺍﻟﻮﻻﻳﺔ ﺍﳌﻌﻨﻴ‪‬ﺔ ﻫﻨﺎ ﻭﺍﻟﱵ ﻳﻨﻬﺎﻧﺎ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻬﺎ ؟ ‪ ..‬ﻭﻛﻴﻒ ﻧﻮﻓﱢﻖ ﺑﲔ ﺫﻟﻚ‬
‫) ‪`ÏiB /ä.qã_Ì•øƒä† óOs9ur ÈûïÏd‰9$# ’Îû öNä.qè=ÏG»s)ムöNs9 tûïÏ%©!$# Ç`tã ª!$# â/ä38yg÷Ytƒ žw‬‬ ‫ﻭﺑﲔ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‬
 ٨٢  
Ç`tã ª!$# ãNä39pk÷]tƒ $yJ¯RÎ) ÇÑÈ tûüÏÜÅ¡ø)ßJø9$# •=Ïtä† ©!$# ¨bÎ) 4 öNÍköŽs9Î) (#þqäÜÅ¡ø)è?ur óOèdr•Žy9s? br& öNä.Ì•»tƒÏŠ

br& öNä3Å_#t•÷zÎ) #’n?tã (#rã•yg»sßur öNä.Ì•»tƒÏŠ `ÏiB Oà2qã_t•÷zr&ur ÈûïÏd‰9$# ’Îû öNä.qè=tG»s% tûïÏ%©!$#

.. ‫ [ ؟‬٩ – ٨ : ‫ ( ] ﺍﳌﻤﺘﺤﻨﺔ‬tbqßJÎ=»©à9$# ãNèd š•Í´¯»s9'ré'sù öNçl°;uqtFtƒ `tBur 4 öNèdöq©9uqs?

‫ ﻭﺃﻭﱃ ﺑﺎﻟﺸﻲﺀ ﺃﺣﺮﻯ ﺑﻪ ﻭﺃﺟﺪﺭ‬، ‫ ﻱ ( ﻳﺪﻝﹼ ﻋﻠﻰ ﻗﺮﺏ‬، ‫ ﻝ‬، ‫ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ) ﻭ‬..
– ‫ ﻣﻦ ﺳﻴﺎﻕﹴ ﳏﻴﻂ‬‫ ﻭﻻ ﺑﺪ‬..... ‫ ﻭﻭﱄﱡ ﺃﻣﺮ ﻓﻼﻥ ﻫﻮ ﺍﳌﺴﺆﻭﻝ ﻋﻦ ﺃﻣﺮﻩ ﻭﻋﻦ ﺗﻮﺟﻴﻬﻪ‬،
.. ‫ﺔ‬‫ ﻣﺸﺘﻖ ﻣﻦ ﻣﺸﺘﻘﺎﺕ ﻫﺬﺍ ﺍﳉﺬﺭ ﳌﻌﺮﻓﺔ ﺟﻬﺔ ﺍﻟﻮﻻﻳﺔ ﺍﳌﻌﻨﻴ‬‫ﻭﻟﻮ ﺇﺷﺎﺭﺓ ﻣﻀﻤﺮﺓ – ﺑﺄﻱ‬
‫ ﻭﻟﺬﻟﻚ ﻳﻨﻬﻰ‬، ‫ﺔ ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺍﻟﺘﺎﻟﻴﺔ ﻫﻲ ﻭﻻﻳﺔ ﺗﻮﺟﻴﻪ ﻭﺃﻣﺮ ﺑﺎﻟﻜﻔﺮ‬‫ ﻓﺎﻟﻮﻻﻳﺔ ﺍﳌﻌﻨﻴ‬..
.. ‫ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻬﺎ‬
(#q™6ystGó™$# ÈbÎ) uä!$uŠÏ9÷rr& öNä3tRºuq÷zÎ)ur öNä.uä!$t/#uä (#ÿrä‹Ï‚-Fs? Ÿw (#qãZtB#uä šúïÏ%©!$# $pkš‰r'¯»tƒ )
[ ٢٣ : ‫ (] ﺍﻟﺘﻮﺑﺔ‬šcqßJÎ=»©à9$# ãNèd y7Í´¯»s9'ré'sù öNä3ZÏiB Oßg©9uqtGtƒ `tBur 4 Ç`»yJƒM}$# ’n?tã t•øÿà6ø9$#
‫ ﻓﻘﻮﻟﻪ‬.. ‫ﻭﻟﻜﻦ ﻫﺬﺍ ﻻ ﻳﻌﲏ ﺃﻥﱠ ﺍﻵﺑﺎﺀ ﻟﻴﺴﻮﺍ ﺃﻭﻟﻴﺎﺀ ﻷﻣﻮﺭ ﺃﺑﻨﺎﺋﻬﻢ ﰲ ﻣﺴﺎﺋﻞ ﺃﹸﺧﺮﻯ‬
‫ﺩ ﻧﻮﻉ ﺍﻟﻮﻻﻳﺔ ﺍﻟﱵ ﻳﻨﻬﺎﻧﺎ ﺍﷲ ﺗﻌﺎﱃ‬‫ ( ﳛﺪ‬4 Ç`»yJƒM}$# ’n?tã t•øÿà6ø9$# (#q™6ystGó™$# ÈbÎ) ) ‫ﺗﻌﺎﱃ‬
ÈbÎ) uä!$uŠÏ9÷rr& öNä3tRºuq÷zÎ)ur öNä.uä!$t/#uä (#ÿrä‹Ï‚-Fs? Ÿw ) ‫ﺠﺎﻩ ﺍﻟﻜﻔﺮ‬‫ ﻭﻫﻲ ﻭﻻﻳﺔ ﺍﻟﺘﻮﺟﻴﻪ ﺑﺎﺗ‬، ‫ﻋﻨﻬﺎ‬
.. ( 4 Ç`»yJƒM}$# ’n?tã t•øÿà6ø9$# (#q™6ystGó™$#
‫ ﻧﺮﺍﻫﺎ‬، ‫ﺩﺓ ﻫﻲ ﻣﺴﺄﻟﺔ ﺍﻟﻜﻔﺮ ﺣﻴﺚ ﻳﻨﻬﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻬﺎ‬‫ ﻭﺍﻟﻮﻻﻳﺔ ﺍﳌﺘﻌﻠﱢﻘﺔ ﲟﺴﺄﻟﺔ ﳏﺪ‬..
.. ‫ﰲ ﺍﻟﻨﺼﻮﺹ ﺍﻟﺘﺎﻟﻴﺔ‬
öNåkߦàÿRr& óOçlm; ôMtB£‰s% $tB }§ø¤Î6s9 4 (#rã•xÿŸ2 tûïÏ%©!$# šcöq©9uqtGtƒ óOßg÷YÏiB #ZŽ•ÏVŸ2 3“t•s? )
«!$$Î/ šcqãZÏB÷sム(#qçR$Ÿ2 öqs9ur ÇÑÉÈ tbrà$Î#»yz öNèd É>#x‹yèø9$# ’Îûur óOÎgøŠn=tæ ª!$# xÝÏ‚y™ br&

] ( šcqà)Å¡»sù öNåk÷]ÏiB #ZŽ•ÏVŸ2 £`Å3»s9ur uä!$uŠÏ9÷rr& öNèdrä‹sƒªB$# $tB Ïmø‹s9Î) tAÌ“Ré& !$tBur Äc_É<¨Y9$#ur
[ ٨١ – ٨٠ : ‫ﺍﳌﺎﺋﺪﺓ‬
 ٨٣  
šúïÏ%©!$# z`ÏiB $Y6Ïès9ur #Yrâ“èd óOä3uZƒÏŠ (#rä‹sƒªB$# tûïÏ%©!$# (#rä‹Ï‚-Gs? Ÿw (#qãZtB#uä tûïÏ%©!$# $pkš‰r'¯»tƒ )
[ ٥٧ : ‫ ( ] ﺍﳌﺎﺋﺪﺓ‬tûüÏZÏB÷s•B LäêYä. bÎ) ©!$# (#qà)¨?$#ur 4 uä!$u‹Ï9÷rr& u‘$¤ÿä3ø9$#ur óOä3Î=ö6s% `ÏB |=»tGÅ3ø9$# (#qè?ré&

š•Ï9ºsŒ ö@yèøÿtƒ `tBur ( tûüÏZÏB÷sßJø9$# Èbrߊ `ÏB uä!$uŠÏ9÷rr& tûïÍ•Ïÿ»s3ø9$# tbqãZÏB÷sßJø9$# É‹Ï‚-Gtƒ žw )
«!$# ’n<Î)ur 3 ¼çm|¡øÿtR ª!$# ãNà2â‘Éj‹yÛãƒur 3 Zp9s)è? óOßg÷ZÏB (#qà)-Gs? br& HwÎ) >äóÓx« ’Îû «!$# šÆÏB }§øŠn=sù

[ ٢٨ : ‫ ( ] ﺁﻝ ﻋﻤﺮﺍﻥ‬玕ÅÁyJø9$#

br& tbr߉ƒÌ•è?r& 4 tûüÏZÏB÷sßJø9$# Èbrߊ `ÏB uä!$uŠÏ9÷rr& tûïÍ•Ïÿ»s3ø9$# (#rä‹Ï‚-Gs? Ÿw (#qãZtB#uä tûïÏ%©!$# $pkš‰r'¯»tƒ )

[ ١٤٤ : ‫ ( ] ﺍﻟﻨﺴﺎﺀ‬$·Y•Î6•B $YZ»sÜù=ß™ öNà6ø‹n=tæ ¬! (#qè=yèøgrB

‫ﺒﺎﻉ ﺃﻭﺍﻣﺮ ﺍﻟﻜﻔﺮ‬‫ ﺍﻟﻮﻻﻳﺔ ﺍﻟﱵ ﻳﻨﻬﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻬﺎ ﰲ ﻫﺬﻩ ﺍﻟﻨﺼﻮﺹ ﻫﻲ ﺍﺗ‬.. ‫ ﺇﺫﺍﹰ‬..
‫ﻓﻨﺎ ﺫﻟﻚ ﻣﻦ ﺍﻟﺴﻴﺎﻕ ﺍﻟﻘﺮﺁﱐ ﺍﶈﻴﻂ ﺑﻜﻞ ﻣﺸﺘﻖ ﻣﻦ‬‫ ﻭﻋﺮ‬.. ‫ﻭﺍﻻﺑﺘﻌﺎﺩ ﻋﻦ ﻣﻨﻬﺠﻪ ﺟﻞﹼ ﻭﻋﻼ‬
Ÿw ) ‫ ﻓﻔﻲ ﺍﻵﻳﺔ ﺍﻷﺧﲑﺓ ﻧﺮﻯ ﺃﻥﱠ ﺍﷲ ﺗﻌﺎﱃ ﻳﻘﻮﻝ‬.. ( ‫ ﻱ‬، ‫ ﻝ‬، ‫ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ) ﻭ‬
‫ﺒﺎﻉ ﺍﻟﻜﺎﻓﺮﻳﻦ ﻣﻦ‬‫ ﻓﺎﳌﻨﻬﻲ ﻋﻨﻪ ﻫﻮ ﺍﺗ‬، ( 4 tûüÏZÏB÷sßJø9$# Èbrߊ `ÏB uä!$uŠÏ9÷rr& tûïÍ•Ïÿ»s3ø9$# (#rä‹Ï‚-Gs?
.. ‫ﺩﺓ‬‫ﺩﻭﻥ ﺍﳌﺆﻣﻨﲔ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺍﶈﺪ‬
.. ‫ ﻭﻟﻨﻨﻈﺮ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‬..
tböqyg÷Ztƒur Å$rã•÷èyJø9$$Î/ šcrâ•ßDù'tƒ 4 <Ù÷èt/ âä!$uŠÏ9÷rr& öNßgàÒ÷èt/ àM»oYÏB÷sßJø9$#ur tbqãZÏB÷sßJø9$#ur )
4 ÿ¼ã&s!qß™u‘ur ©!$# šcqãèŠÏÜãƒur no4qx.¨“9$# šcqè?÷sãƒur no4qn=¢Á9$# šcqßJŠÉ)ãƒur Ì•s3ZßJø9$# Ç`tã

[ ٧١ : ‫ ( ] ﺍﻟﺘﻮﺑﺔ‬ÒOŠÅ3ym ͕tã ©!$# ¨bÎ) 3 ª!$# ãNßgçHxq÷Žz•y™ y7Í´¯»s9'ré&

‫ﺩﺓ‬‫ ﻭﺫﻟﻚ ﰲ ﻣﺴﺄﻟﺔ ﳏﺪ‬، ‫ ﻳﺄﻣﺮﻧﺎ ﺍﷲ ﺗﻌﺎﱃ ﺑﻪ‬‫ ﻓﻮﻻﻳﺔ ﺍﳌﺆﻣﻨﲔ ﻟﺒﻌﻀﻬﻢ ﺑﻌﻀﺎﹰ ﻫﻲ ﺃﻣﺮ‬..
no4qn=¢Á9$# šcqßJŠÉ)ãƒur Ì•s3ZßJø9$# Ç`tã tböqyg÷Ztƒur Å$rã•÷èyJø9$$Î/ šcrâ•ßDù'tƒ ) ‫ﻨﻬﺎ ﺍﷲ ﺗﻌﺎﱃ‬‫ﻳﺒﻴ‬
‫ﺎ‬ ‫ ﻭﻫﺬﻩ ﺍﻟﻮﻻﻳﺔ ﺍﻟﱵ ﻳﺄﻣﺮ ﺍﷲ ﺗﻌﺎﱃ‬، ( ÿ¼ã&s!qß™u‘ur ©!$# šcqãèŠÏÜãƒur no4qx.¨“9$# šcqè?÷sãƒur
 ٨٤  
‫ ﻣﻨﻬﺎ ﰲ‬‫ ﻓﻬﺬﻩ ﺍﻟﻮﻻﻳﺔ ﺑﲔ ﺍﳌﺆﻣﻨﲔ ﻻ ﺑﺪ‬..... ‫ﻫﻲ ﳌﻮﺍﺟﻬﺔ ﻭﻻﻳﺔ ﺍﻟﻜﺎﻓﺮﻳﻦ ﻟﺒﻌﻀﻬﻢ ﺑﻌﻀﺎﹰ‬
‫ ﻳﻘﻮﻝ ﺗﻌﺎﱃ‬.. ‫ ﻭﺇﻻﱠ ﺳﺘﻜﻮﻥ ﻫﻨﺎﻙ ﻓﺘﻨﺔ ﻭﻓﺴﺎﺩ‬، ‫ﻣﻮﺍﺟﻬﺔ ﻭﻻﻳﺔ ﺍﻟﻜﺎﻓﺮﻳﻦ ﻟﺒﻌﻀﻬﻢ ﺑﻌﻀﺎﹰ‬
.. ‫ﻨﺎﹰ ﺫﻟﻚ‬‫ﻣﺒﻴ‬
׊$|¡sùur ÇÚö‘F{$# †Îû ×puZ÷GÏù `ä3s? çnqè=yèøÿs? žwÎ) 4 CÙ÷èt/ âä!$uŠÏ9÷rr& öNåkÝÕ÷èt/ (#rã•xÿx. tûïÏ%©!$#ur )

[ ٧٣ : ‫× ( ] ﺍﻷﻧﻔﺎﻝ‬Ž•Î7Ÿ2
‫ ﻛﻌﻼﻗﺔ ﺑﲔ ﺍﻹﻧﺴﺎﻥ ﻭﺑﲔ‬، ‫ ﰲ ﻣﺴﺄﻟﺔ ﺃﺧﺮﻯ ﻫﻲ ﺍﻟﻘﺮﺏ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ‬.. ‫ ﻭﻟﻜﻦ‬..
.. ‫ ﻟﺘﻜﻮﻥ ﷲ ﺗﻌﺎﱃ ﻓﻘﻂ ﻭﻓﻘﻂ ﻻ ﻏﲑ‬، ‫ﺮ ﺣﺪﻭﺩ ﻫﺬﻩ ﺍﻟﻮﻻﻳﺔ‬‫ ﺗﺘﻐﻴ‬، ‫ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‬
Ÿwur @’Í<ur ¾ÏmÏRrߊ `ÏiB Oßgs9 }§øŠs9 óOÎgÎn/u‘ 4’n<Î) (#ÿrã•t±øtä† br& tbqèù$sƒs† tûïÏ%©!$# ÏmÎ/ ö‘É‹Rr&ur )
[ ٥١ : ‫ ( ] ﺍﻷﻧﻌﺎﻡ‬tbqà)-Gtƒ öNßg¯=yè©9 Óì‹Ïÿx©

Âcrߊ `ÏiB Nà6s9 $tBur 4 àM‹ÏJãƒur ¾Ç‘øtä† ( ÇÚö‘F{$#ur ÏNºuq»yJ¡¡9$# à7ù=ãB ¼çms9 ©!$# ¨bÎ) )
[ ١١٦ : ‫ ( ] ﺍﻟﺘﻮﺑﺔ‬9Ž•ÅÁtR Ÿwur <c’Í<ur `ÏB «!$#

«!$# Èbrߊ `ÏiB Nà6s9 $tBur ( Ïä!$yJ¡¡9$# ’Îû Ÿwur ÇÚö‘F{$# ’Îû šúïÌ“Éf÷èßJÎ/ OçFRr& !$tBur )
[ ٢٢ : ‫ ( ] ﺍﻟﻌﻨﻜﺒﻮﺕ‬9Ž•ÅÁtR Ÿwur <c’Í<ur ÆÏB

tbrã•©.x‹s? $¨B Wx‹Î=s% 3 uä!$u‹Ï9÷rr& ÿ¾ÏmÏRrߊ `ÏB (#qãèÎ7-Fs? Ÿwur óOä3În/§‘ `ÏiB Nä3øŠs9Î) tAÌ“Ré& !$tB (#qãèÎ7®?$# )

[ ٣ : ‫( ] ﺍﻷﻋﺮﺍﻑ‬
( $\F÷•t/ ôNx‹sƒªB$# ÏNqç6x6Zyèø9$# È@sVyJx. uä!$uŠÏ9÷rr& «!$# Âcrߊ `ÏB (#rä‹sƒªB$# šúïÏ%©!$# ã@sWtB )
[ ٤١ : ‫ ( ] ﺍﻟﻌﻨﻜﺒﻮﺕ‬šcqßJn=ôètƒ (#qçR$Ÿ2 öqs9 ( ÏNqç6x6Zyèø9$# àMøŠt7s9 ÏNqã‹ç6ø9$# šÆyd÷rr& ¨bÎ)ur
.. ‫ﺎ‬ ‫ ﻭﻧﻌﺮﻑ ﺫﻟﻚ ﻣﻦ ﺍﻟﺴﻴﺎﻕ ﺍﻟﻘﺮﺁﱐ ﺍﶈﻴﻂ‬.. ‫ ﻟﻜﻞﱢ ﻭﻻﻳﺔ ﺣﺪﻭﺩﻫﺎ‬.. ‫ ﺇﺫﺍﹰ‬..
.. ‫ﻓﺎﻹﻧﺴﺎﻥ ﺫﺍﺗﻪ ﲢﻴﻂ ﺑﻪ ﳎﻤﻮﻋﺔ ﻣﻦ ﺩﻭﺍﺋﺮ ﺍﻟﻮﻻﻳﺔ‬
 ٨٥  
‫ ﻭﻛﻮﻻﻳﺔ‬، ‫ ﻛﻮﻻﻳﺔ ﺍﳌﺆﻣﻨﲔ ﻟﺒﻌﻀﻬﻢ ﰲ ﻣﻮﺍﺟﻬﺔ ﺍﻟﻜﺎﻓﺮﻳﻦ‬، ‫ﺎ‬ ‫· ﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﻣﺄﻣﻮﺭ‬
.. ‫ﺍﻵﺑﺎﺀ ﰲ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﻻ ﺗﺒﻌﺪ ﻋﻦ ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ‬
‫ ﻓﻌﻼﻗﺔ ﺍﻹﻧﺴﺎﻥ‬.. ‫ﺨﺎﺫ ﺃﻭﻟﻴﺎﺀ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﺗﻌﺎﱃ‬‫ ﻛﺎﺗ‬، ‫ ﻋﻨﻬﺎ‬‫· ﻭﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﻣﻨﻬﻲ‬
.. ‫ ﻛﻤﺎ ﺭﺃﻳﻨﺎ‬، ‫ ﻭﻋﻠﻴﻪ ﺃﻻﱠ ﻳﺘﺨﺬ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﻭﻟﻴﺎﹰ‬، ‫ﻣﻊ ﺧﺎﻟﻘﻪ ﺟﻞﱠ ﻭﻋﻼ ﻫﻲ ﺩﻭﻥ ﻭﺳﻴﻂ‬
‫ ﻛﻮﻻﻳﺔ‬، ‫· ﻭﻣﻨﻬﺎ ﻭﻻﻳﺔ ﻻ ﻋﻼﻗﺔ ﳍﺎ ﺑﺎﻹﳝﺎﻥ ﺑﺎﷲ ﺗﻌﺎﱃ ﻭﺑﺎﻟﻜﻔﺮ ﺑﻪ ﺟﻞﹼ ﻭﻋﻼ‬
.. ‫ﺩ‬‫ﺔ ﰲ ﺗﻌﻠﹼﻢ ﺣﺮﻓﺔ ﺃﻭ ﻋﻠﻢ ﺩﻧﻴﻮﻱ ﳏﺪ‬‫ﻋﻠﻤﻴ‬
Ÿw (#qãYtB#uä tûïÏ%©!$# $pkš‰r'¯»tƒ * ) : ‫ﻭﺍﻟﻮﻻﻳﺔ ﺍﻟﱵ ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺍﻟﱵ ﳓﻦ ﺑﺼﺪﺩ ﺩﺭﺍﺳﺘﻬﺎ‬
¼çm¯RÎ*sù öNä3ZÏiB Nçl°;uqtGtƒ `tBur 4 <Ù÷èt/ âä!$uŠÏ9÷rr& öNåkÝÕ÷èt/ ¢ uä!$u‹Ï9÷rr& #“t•»|Á¨Z9$#ur yŠqåkuŽø9$# (#rä‹Ï‚-Gs?

‫ﺒﺎﻉ ﻋﻘﺪﻱ‬‫ ﻫﻲ ﻭﻻﻳﺔ ﺍﺗ‬، [ ٥١ : ‫ ( ] ﺍﳌﺎﺋﺪﺓ‬tûüÏJÎ=»©à9$# tPöqs)ø9$# “ωôgtƒ Ÿw ©!$# ¨bÎ) 3 öNåk÷]ÏB
‫ ﻭﻛﻞﱡ ﺫﻟﻚ‬، ‫ ﻭﻫﻲ ﻧﺎﲡﺔ ﻋﻦ ﻣﺴﺎﺭﻋﺔ ﻓﻴﻬﻢ ﺧﺸﻴﺔ ﻭﺧﻮﻓﺎﹰ‬، ‫ﺎ ﻋﻦ ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ‬ ‫ﻧﺮﺗﺪ‬
‫ﺎﹰ ﰲ ﺍﻟﺴﻴﺎﻕ ﺍﻟﻘﺮﺁﱐ ﺍﻟﺘﺎﱄ ﳍﺬﻩ‬‫ ﻭﻫﺬﺍ ﻣﺎ ﻧﺮﺍﻩ ﺟﻠﻴ‬.. ‫ﻱ ﺇﱃ ﺍﻻﺭﺗﺪﺍﺩ ﻋﻦ ﻣﻨﻬﺞ ﺍﳊﻖ‬‫ﻳﺆﺩ‬
.. ‫ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ‬
<Ù÷èt/ âä!$uŠÏ9÷rr& öNåkÝÕ÷èt/ ¢ uä!$u‹Ï9÷rr& #“t•»|Á¨Z9$#ur yŠqåkuŽø9$# (#rä‹Ï‚-Gs? Ÿw (#qãYtB#uä tûïÏ%©!$# $pkš‰r'¯»tƒ * )

’Îû z`ƒÏ%©!$# “uŽtIsù ÇÎÊÈ tûüÏJÎ=»©à9$# tPöqs)ø9$# “ωôgtƒ Ÿw ©!$# ¨bÎ) 3 öNåk÷]ÏB ¼çm¯RÎ*sù öNä3ZÏiB Nçl°;uqtGtƒ `tBur 4

u’ÎAù'tƒ br& ª!$# Ó|¤yèsù 4 ×ot•Í¬!#yŠ $oYt7•ÅÁè? br& #Óy´øƒwU tbqä9qà)tƒ öNÍkŽÏù šcqããÌ•»|¡ç„ ÖÚt•¨B NÎgÎ/qè=è%

ãAqà)tƒur ÇÎËÈ šúüÏBω»tR öNÍkŦàÿRr& þ’Îû (#r•Ž| r& !$tB 4’n?tã (#qßsÎ7óÁã‹sù ¾ÍnωYÏã ô`ÏiB 9•øBr& ÷rr& Ëx÷Fxÿø9$$Î/

ôMsÜÎ6ym 4 öNä3yèpRmQ öNåk¨XÎ) öNÍkÈ]»yJ÷ƒr& y‰ôgy_ «!$$Î/ (#qßJ|¡ø%r& tûïÏ%©!$# ÏäIwàs¯»ydr& (#þqãZtB#uä tûïÏ%©!$#

¾ÏmÏZƒÏŠ `tã öNä3YÏB £‰s?ö•tƒ `tB (#qãZtB#uä tûïÏ%©!$# $pkš‰r'¯»tƒ ÇÎÌÈ tûïÎŽÅ£»yz (#qßst7ô¹r'sù öNßgè=»yJôãr&

tûïÍ•Ïÿ»s3ø9$# ’n?tã >o¨“Ïãr& tûüÏZÏB÷sßJø9$# ’n?tã A'©!ÏŒr& ÿ¼çmtRq™6Ïtä†ur öNåk™:Ïtä† 5Qöqs)Î/ ª!$# ’ÎAù'tƒ t$öq|¡sù
 ٨٦  
4 âä!$t±o„ `tB ÏmŠÏ?÷sム«!$# ã@ôÒsù y7Ï9ºsŒ 4 5OͬIw sptBöqs9 tbqèù$sƒs† Ÿwur «!$# È@‹Î6y™ ’Îû šcr߉Îg»pgä†

no4qn=¢Á9$# tbqßJ‹É)ムtûïÏ%©!$# (#qãZtB#uä tûïÏ%©!$#ur ¼ã&è!qß™u‘ur ª!$# ãNä3–ŠÏ9ur $uK¯RÎ) ÇÎÍÈ íOŠÎ=tæ ììÅ™ºur ª!$#ur

z>÷“Ïm ¨bÎ*sù (#qãZtB#uä tûïÏ%©!$#ur ¼ã&s!qß™u‘ur ©!$# ¤AuqtGtƒ `tBur ÇÎÎÈ tbqãèÏ.ºu‘ öNèdur no4qx.¨“9$# tbqè?÷sãƒur

[ ٥٦ – ٥١ : ‫ ( ] ﺍﳌﺎﺋﺪﺓ‬tbqç7Î=»tóø9$# ÞOèd «!$#

‫ﺼﺎﻥ‬‫ﺓ )) ﺍﻟﱵ ﺗ‬‫ﺔ ﺍﳊﺮ‬‫ﺮﻭﻥ ﲟﺤﺎﺭﺑﺔ ﺍﻟﺪﻭﻟﺔ ﺍﳌﺪﻧﻴ‬‫ﻠﻮﻥ ﻭﺍﳌﺰﻣ‬‫ ﻫﻞ ﻭﻗﻒ ﻫﺆﻻﺀ ﺍﳌﻄﺒ‬..
‫ﺔ ﻻ ﻋﻼﻗﺔ ﻟﻠﻘﺮﺁﻥ‬‫ﺔ (( ﻟﺼﺎﱀ ﺩﻭﻟﺔ ﺗﺎﺭﳜﻴ‬‫ﺔ ﻭﺍﻟﻄﺎﺋﻔﻴ‬‫ﺔ ﻭﺍﳌﺬﻫﺒﻴ‬‫ﻳﻨﻴ‬‫ﻓﻴﻬﺎ ﻛﻞﱡ ﺍﳊﻘﻮﻕ ﺍﻟﺪ‬
‫ ( ﰲ ﺍﻟﻌﺒﺎﺭﺓ‬ŠqåkuŽø9$# ) ‫ ﻫﻞ ﻭﻗﻒ ﻫﺆﻻﺀ ﻋﻨﺪ ﻛﻠﻤﺔ‬، ‫ﺎ ﻻ ﻣﻦ ﻗﺮﻳﺐ ﻭﻻ ﻣﻦ ﺑﻌﻴﺪ‬ ‫ﺍﻟﻜﺮﱘ‬
âä!$uŠÏ9÷rr& öNåkÝÕ÷èt/ ¢ uä!$u‹Ï9÷rr& #“t•»|Á¨Z9$#ur yŠqåkuŽø9$# (#rä‹Ï‚-Gs? Ÿw (#qãYtB#uä tûïÏ%©!$# $pkš‰r'¯»tƒ * ) ‫ﺔ‬‫ﺍﻟﻘﺮﺁﻧﻴ‬
‫ ﻭﻫﻞ ﻭﻋﻰ ﻫﺆﻻﺀ ﻭﺑﻌﺪ‬.. !!!‫( ؟‬3“t•»|Á¨Z9$# ) ‫ ﻭﻫﻞ ﻭﻗﻔﻮﺍ ﻋﻨﺪ ﻛﻠﻤﺔ‬، !!!‫( ؟‬4 <Ù÷èt/
‫( ﰲ ﺍﻟﻘﺮﺁﻥ‬ ŠqåkuŽø9$# ) ‫ﺃﺭﺑﻌﺔ ﻋﺸﺮ ﻗﺮﻧﺎﹰ ﻣﻦ ﻧﺰﻭﻝ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺍﻟﻔﺎﺭﻕ ﺑﲔ ﻣﺼﻄﻠﺢ‬
‫ ﻭﻫﻞ ﻭﻋﻰ ﻫﺆﻻﺀ ﺑﻌﺪ ﺃﺭﺑﻌﺔ ﻋﺸﺮ‬.. !!!‫( ؟‬ (#rߊ$yd tûïÏ%©!$# ) ‫ﺍﻟﻜﺮﱘ ﻭﺑﲔ ﺍﻟﺘﻌﺒﲑ ﺍﻟﻘﺮﺁﱐ‬
‫( ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬3“t•»|Á¨Z9$# ) ‫ ﺍﻟﻘﺮﺁﱐ ﺍﻟﻔﺎﺭﻕ ﺑﲔ ﻣﺎ ﺗﺼﻔﻪ ﻛﻠﻤﺔ‬‫ﻗﺮﻧﺎﹰ ﻣﻦ ﻧﺰﻭﻝ ﺍﻟﻨﺺ‬
‫ ﻭﻫﻞ ﻭﻋﻰ‬.. !!!‫( ؟‬ #“t•»|ÁtR $¯RÎ) (#þqä9$s% šúïÏ%©!$# ) ‫ﺔ‬‫ ﻭﺑﲔ ﻣﺎ ﺗﺼﻔﻪ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‬،
‫( ﻭﺑﲔ ﻣﺎ ﺗﻌﻨﻴﻪ ﺍﻟﻌﺒﺎﺭﺓ‬ É=»tGÅ6ø9$# Ÿ@÷dr& ) ‫ﺔ‬‫ﻫﺆﻻﺀ ﺍﻟﻔﺎﺭﻕ ﺑﲔ ﻣﺎ ﺗﻌﻨﻴﻪ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‬
) ‫ ( ﻭ‬ŠqåkuŽø9$# ) ‫ ﻭﳌﺎﺫﺍ ﻭﺭﺩﺕ ﻛﻠﻤﺘﺎ‬..... !!!‫( ؟‬ |=»tGÅ3ø9$# (#qè?ré& tûïÏ%©!$# ) ‫ﺔ‬‫ﺍﻟﻘﺮﺁﻧﻴ‬
(#rä‹Ï‚-Gs? Ÿw (#qãYtB#uä tûïÏ%©!$# $pkš‰r'¯»tƒ * ) ‫ﺔ‬‫( ﺩﻭﻥ ﻏﲑﳘﺎ ﰲ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‬ 3“t•»|Á¨Z9$#
.. !!!‫( ؟‬4 <Ù÷èt/âä!$uŠÏ9÷rr&öNåkÝÕ÷èt/¢ uä!$u‹Ï9÷rr&#“t•»|Á¨Z9$#uryŠqåkuŽø9$#
 ‫‪٨٧ ‬‬ ‫‪‬‬
‫‪ ..‬ﻭﰲ ﻫﺬﺍ ﺍﻟﺴﻴﺎﻕ ﻻ ﺃﻭﺩ‪ ‬ﺍﻟﺘﻮﺳ‪‬ﻊ ﰲ ﺷﺮﺡ ﺍﻟﻔﻮﺍﺭﻕ ﺑﲔ ﻫﺬﻩ ﺍﳌﺼﻄﻠﺤﺎﺕ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪،‬‬
‫ﻓﻠﻜﻞﱢ ﻣﺼﻄﻠﺢﹴ ﻣﻨﻬﺎ ﺣﺪﻭﺩﻩ ﻣﻦ ﺍﻟﺪﻻﻻﺕ ‪ ،‬ﻭﻗﺪ ﺑﻴ‪‬ﻨﺘﻬﺎ ﺑﺸﻜﻞﹴ ﺟﻠﻲ‪ ‬ﰲ ﺍﻟﻨﻈﺮﻳ‪‬ﺔ ﺍﻟﺴﺎﺩﺳﺔ‬
‫) ﺳﻠﹼﻢ ﺍﳋﻼﺹ ( ‪..‬‬
‫ﺇﻥﱠ ﻭﺭﻭﺩ ﻛﻠﻤﱵ ) ‪ ( ŠqåkuŽø9$#‬ﻭ‪ ( 3“t•»|Á¨Z9$# ) ‬ﺩﻭﻥ ﺃﻱ‪ ‬ﺻﻴﻐﺔ ﺃﹸﺧﺮﻯ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‬
‫) * ‪( 4 <Ù÷èt/ âä!$uŠÏ9÷rr& öNåkÝÕ÷èt/ ¢ uä!$u‹Ï9÷rr& #“t•»|Á¨Z9$#ur yŠqåkuŽø9$# (#rä‹Ï‚-Gs? Ÿw (#qãYtB#uä tûïÏ%©!$# $pkš‰r'¯»tƒ‬‬
‫ﻟﻴﺲ ﻋﺒﺜﺎﹰ ‪ ،‬ﻫﺬﺍ ﺑﺎﻹﺿﺎﻓﺔ ﳌﺎ ﺭﺃﻳﻨﺎﻩ ﰲ ﺍﻟﺴﻴﺎﻕ ﺍﻟﻼﺣﻖ ﳍﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪ .....‬ﻓﺎﻟﻮﻻﻳﺔ‬
‫ﺍﳌﻨﻬﻲ ﻋﻨﻬﺎ ﻻ ﻋﻼﻗﺔ ﳍﺎ ﻻ ﻣﻦ ﻗﺮﻳﺐ ﻭﻻ ﻣﻦ ﺑﻌﻴﺪ ﺑﺎﻟﺸﺮﺍﻛﺔ ﺍﻟﺴﻴﺎﺳﻴ‪‬ﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴ‪‬ﺔ ﺿﻤﻦ‬
‫ﺇﻃﺎﺭ ﺩﻭﻟﺔ ﻣﺪﻧﻴ‪‬ﺔ ﺣﺮ‪‬ﺓ ﺗ‪‬ﺤﻔﹶﻆ ﻓﻴﻬﺎ ﻛﹸﻞﱡ ﺍﳊﻘﻮﻕ ‪ ،‬ﻭﻟﻠﺠﻤﻴﻊ ‪..‬‬
‫ﻟﺬﻟﻚ ﻓﺎﻻﺳﺘﺸﻬﺎﺩ ‪‬ﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻋﻠﻰ ﺃﻣﻮﺭ ﺳﻴﺎﺳﻴ‪‬ﺔ ﺃﻭ ﺍﺟﺘﻤﺎﻋﻴ‪‬ﺔ ‪ ،‬ﶈﺎﺭﺑﺔ ﺍﻟﺪﻭﻟﺔ‬
‫ﺍﳌﺪﻧﻴ‪‬ﺔ ﺍﳊﺮ‪‬ﺓ ﺍﻟﱵ ﺗ‪‬ﺤﻔﹶﻆ ﻓﻴﻬﺎ ﺣﺮﻳ‪‬ﺔ ﺍﳌﻌﺘﻘﺪ ﰲ ﺍ‪‬ﺘﻤﻊ ﺍﳌﺪﱐﱢ ﺍﳊﺮ‪ ، ‬ﻫﻮ ﺍﺳﺘﺸﻬﺎﺩ‪ ‬ﺑﺎﻃﻞ ‪...‬‬
‫‪óOs9ur ÈûïÏd‰9$# ’Îû öNä.qè=ÏG»s)ãƒ öNs9 tûïÏ%©!$# Ç`tã ª!$# â/ä38yg÷Ytƒ žw‬‬ ‫ﻭﺇﻻﹼ ﻛﻴﻒ ﻧﻔﻬﻢ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ )‬
‫†‪$yJ¯RÎ) ÇÑÈ tûüÏÜÅ¡ø)ßJø9$# •=Ïtä† ©!$# ¨bÎ) 4 öNÍköŽs9Î) (#þqäÜÅ¡ø)è?ur óOèdr•Žy9s? br& öNä.Ì•»tƒÏŠ `ÏiB /ä.qã_Ì•øƒä‬‬

‫‪#’n?tã (#rã•yg»sßur öNä.Ì•»tƒÏŠ `ÏiB Oà2qã_t•÷zr&ur ÈûïÏd‰9$# ’Îû öNä.qè=tG»s% tûïÏ%©!$# Ç`tã ª!$# ãNä39pk÷]tƒ‬‬

‫)‪ ] (tbqßJÎ=»©à9$#ãNèdš•Í´¯»s9'ré'sùöNçl°;uqtFtƒ`tBur4öNèdöq©9uqs?br&öNä3Å_#t•÷zÎ‬ﺍﳌﻤﺘﺤﻨﺔ ‪.. [ ٩ – ٨ :‬‬

‫‪ ..‬ﺃﻟﻴﺲ ﺍﻟﱪ‪ ‬ﻭﺍﻟﻘﺴﻂ ﳘﺎ ﻣﺴﺄﻟﺔ ﺗﻔﺎﻋﻞ ﻓﻴﻬﺎ ﺍﻟﻮﺩ‪ ‬ﻭﺍﶈﺒ‪‬ﺔ ﻭﺍﻟﻌﻤﻞ ﺍﳌﺸﺘﺮﻙ ﰲ ﺍﻟﺪﻧﻴﺎ ‪،‬‬
‫ﰲ ﺇﻃﺎﺭ ﳎﺘﻤﻊﹴ ﺇﻧﺴﺎﱐﱟ ﻣﺪﱐﱟ ﺣﺮ‪ ‬؟ ‪ ..‬ﺃﻟﻴﺲ ﺍﻟﻌﻤﻞ ﺍﻟﺴﻴﺎﺳﻲ ﰲ ﺇﻃﺎﺭ ﺍﻟﻮﻃﻦ ﺍﻟﻮﺍﺣﺪ ﺑﲔ‬
‫ﲨﻴﻊ ﻣﻜﻮ‪‬ﻧﺎﺕ ﺍ‪‬ﺘﻤﻊ ﻋﻠﻰ ﺍﺧﺘﻼﻓﺎ‪‬ﺎ ﺍﻟﺪ‪‬ﻳﻨﻴ‪‬ﺔ ﻭﺍﳌﺬﻫﺒﻴ‪‬ﺔ ﻭﺍﻟﻄﺎﺋﻔﻴ‪‬ﺔ ‪ ،‬ﺃﻟﻴﺲ ﻣﻌﻨﻴ‪‬ﺎﹰ ﲟﺎ ﻳﺄﻣﺮ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﺑﻪ ﻣﻦ ﺑﺮ‪ ‬ﻭﻗﺴﻂ‪ ‬ﰲ ﺍﻵﻳﺘﲔ ﺍﻟﺴﺎﺑﻘﺘﲔ ؟ ‪..‬‬
‫‪ ..‬ﻭﺍﻟﻐﺮﻳﺐ ﰲ ﺍﻟﺪﺍﻋﲔ ﺇﱃ ﺩﻭﻟﺔ ﺗﺎﺭﳜﻴ‪‬ﺔ ﻣﺬﻫﺒﻴ‪‬ﺔ ﺿﻴ‪‬ﻘﺔ ﺍﻷﻓﻖ ﻳﻄﻠﻘﻮﻥ ﻋﻠﻴﻬﺎ ﺍﺳﻢ‬
‫ﺍﻟﺪﻭﻟﺔ ﺍﻟﺪ‪‬ﻳﻨﻴ‪‬ﺔ ‪ ،‬ﻭﺫﻟﻚ ﺣﺴﺐ ﻣﻌﺎﻳﲑﻫﻢ ﺍﳋﺎﺻ‪‬ﺔ ﺍﳌﺴﺠﻮﻧﺔ ﰲ ﺃﹸﻃﺮ ﻋﺼﺒﻴ‪‬ﺎ‪‬ﻢ ‪ ،‬ﻣﺴﺘﺸﻬﺪﻳﻦ‬
 ‫‪٨٨ ‬‬ ‫‪‬‬
‫) *‪uä!$u‹Ï9÷rr&#“t•»|Á¨Z9$#uryŠqåkuŽø9$#(#rä‹Ï‚-Gs?Ÿw(#qãYtB#uätûïÏ%©!$#$pkš‰r'¯»tƒ‬‬ ‫ﻋﻠﻰ ﻣﺎ ﻳﺬﻫﺒﻮﻥ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ‬
‫‪ .. ( 4 <Ù÷èt/âä!$uŠÏ9÷rr& öNåkÝÕ÷èt/ ¢‬ﺍﻟﻐﺮﻳﺐ ﺃﻧ‪‬ﻬﻢ ﻳﺘﻮﻟﹼﻮﻥ ﺍﻵﺧﺮﻳﻦ ) ﺍﻟﺬﻳﻦ ﻳﻌﺘﱪﻭ‪‬ﻢ ﻛﻔﹼﺎﺭﺍﹰ ( ﰲ‬
‫ﻣﻌﻈﻢ ﻣﻨﺎﺣﻲ ﺣﻴﺎ‪‬ﻢ ﺍﻟﺪﻧﻴﻮﻳ‪‬ﺔ ‪ ،‬ﻭﻫﺆﻻﺀ ﺍﻵﺧﺮﻭﻥ ﻣﻮﺟﻮﺩﻭﻥ ﰲ ﺃﻭﻃﺎﻥ ﺃﹸﺧﺮﻯ ‪ ..‬ﻓﻤﻌﻈﻢ‬
‫ﺍﻟﻌﻠﻮﻡ ﻣﻦ ﺍﻟﻄﺐ ﺇﱃ ﺍﳍﻨﺪﺳﺔ ﺇﱃ ﺍﻹﻟﻜﺘﺮﻭﻧﻴ‪‬ﺎﺕ ﺇﱃ ‪ ، .......‬ﻭﻣﻌﻈﻢ ﺍﳌﻨﺘﺠﺎﺕ ﺍﳊﻀﺎﺭﻳ‪‬ﺔ‬
‫ﻣﻦ ﺍﳍﺎﺗﻒ ﺇﱃ ﺍﻟﺴﻴﺎﺭﺓ ﺇﱃ ‪ .......‬ﻳﺄﺧﺬﻭ‪‬ﺎ ﻣﻦ ﺃﻭﻟﺌﻚ ﺍﻵﺧﺮﻳﻦ ﺍﳌﻮﺟﻮﺩﻳﻦ ﰲ ﺃﻭﻃﺎﻥ‬
‫ﺃﹸﺧﺮﻯ ‪ ..‬ﻭﻫﻢ ﺑﺬﻟﻚ ﻳﺘ‪‬ﺨﺬﻭ‪‬ﻢ ﺃﻭﻟﻴﺎﺀ ﰲ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ﺍﻟﺪﻧﻴﻮﻳ‪‬ﺔ ‪ ،‬ﺑﻞ ﻭﻳﻠﻬﺜﻮﻥ ﺧﻠﻔﻬﻢ‬
‫ﻣﺘﻠﻘﱢﻔﲔ ﻣﺎ ﻳﺮﻣﻴﻪ ﺍﻵﺧﺮﻭﻥ ﳍﻢ ﻣﻦ ﻓﺘﺎﺕ ﺍﳊﻀﺎﺭﺓ ‪..‬‬
‫ﻭﻫﻨﺎ ﻧﺮﻯ ﺗﻨﺎﻗﻀﺎﹰ ﻏﺮﻳﺒﺎﹰ ﻳﺒﻴ‪‬ﻦ ﺣﻘﻴﻘﺔ ﺍﻟﻌﻘﻢ ﺍﻟﻔﻜﺮﻱ ﻋﻨﺪ ﻫﺆﻻﺀ ‪ ..‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﺘﻌﺎﻣﻞ‬
‫ﺍﳊﻀﺎﺭﻱ ﻣﻊ ﺍﻵﺧﺮﻳﻦ ﺫﻭﻱ ﻣﻌﺘﻘﺪ ﺁﺧﺮ ) ﰲ ﺃﻭﻃﺎﻥ ﺃﹸﺧﺮﻯ ( ﻣﺴﻤﻮﺣﺎﹰ ‪ ،‬ﺑﻞ ﻭﻳﻘﺘﺎﺗﻮﻥ‬
‫ﻋﻠﻰ ﺍﻟﻔﻀﻼﺕ ﺍﳊﻀﺎﺭﻳ‪‬ﺔ ﻷﻭﻟﺌﻚ ﺍﻵﺧﺮﻳﻦ ﻭﺍﻟﱵ ﺗ‪‬ﻠﻘﻰ ﻣﻦ ﻣﺰﺍﺑﻠﻬﻢ ﰲ ﺃﻭﻃﺎﻥ ﺃﹸﺧﺮﻯ ‪،‬‬
‫ﻓﻜﻴﻒ ﺇﺫﺍﹰ ﻻ ﲡﻮﺯ – ﻋﻨﺪﻫﻢ – ﺍﻟﺸﺮﺍﻛﺔ ﺍﻟﺴﻴﺎﺳﻴ‪‬ﺔ ﻣﻊ ﺃﺑﻨﺎﺀ ﻭﻃﻨﻬﻢ ﻣﻌﺘﻨﻘﻲ ﻣﻌﺘﻘﺪ ﻫﺆﻻﺀ‬
‫ﺍﻵﺧﺮﻳﻦ ؟!!! ‪..‬‬
‫ﻭﺇﻥ ﻗﺎﻟﻮﺍ ‪ :‬ﻫﺬﻩ ﺃﻣﻮﺭ ﺩﻧﻴﻮﻳ‪‬ﺔ ﻻ ﻋﻼﻗﺔ ﳍﺎ ﺑﺎﻟﻌﻘﻴﺪﺓ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﺄﻣﻮﺭ ﺍﻟﺪﻧﻴﺎ ﳍﺎ‬
‫ﺍﺳﺘﻘﻼﻟﻴ‪‬ﺘﻬﺎ ﻋﻦ ﺃﻣﻮﺭ ﺍﻵﺧﺮﺓ ‪ ..‬ﻧﻘﻮﻝ ﳍﻢ ‪ :‬ﻛﻼﻣﻜﻢ ﺍﻟﺼﺤﻴﺢ ﻫﺬﺍ ﻳﺆﺩ‪‬ﻱ ﺇﱃ ﺩﻭﻟﺔ ﻣﺪﻧﻴ‪‬ﺔ‬
‫ﺣﺮ‪‬ﺓ ﻳﺘﻢ‪ ‬ﻓﻴﻬﺎ ﻓﺼﻞ ﺍﻟﺪ‪‬ﻳﻦ ﻋﻦ ﺍﻟﺴﻴﺎﺳﺔ ‪ ،‬ﻓﻠﻤﺎﺫﺍ ﲢﺎﺭﺑﻮﻥ ﻫﺬﻩ ﺍﻟﺪﻭﻟﺔ ﺍﳌﺪﻧﻴ‪‬ﺔ ﺍﳊﺮ‪‬ﺓ ؟!!! ‪..‬‬
‫ﻣﺸﻜﻠﺔ ﻫﺆﻻﺀ ﻣﺮﻛﱠﺒﺔ ‪ ،‬ﻓﻬﻢ ﻣﻦ ﺟﻬﺔ ﻻ ﻳﺪﺭﻛﻮﻥ ﺣﻘﻴﻘﺔ ﺩﻻﻻﺕ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪،‬‬
‫ﻭﻣﻦ ﺟﻬﺔ‪ ‬ﺃﹸﺧﺮﻯ ﻻ ﻳﺮﻳﺪﻭﻥ ﺍﳊﻘﻴﻘﺔ ﺣﱴ ﻟﻮ ﻭ‪‬ﺿﻌﺖ ﺑﲔ ﺃﻳﺪﻳﻬﻢ ‪ ،‬ﻷﻥﱠ ﻋﺼﺒﻴ‪‬ﺘﻬﻢ ﲤﻨﻌﻬﻢ‬
‫ﻣﻦ ﺍﻣﺘﻼﻙ ﺇﺭﺍﺩﺓ ﺍﻟﺒﺤﺚ ﻋﻦ ﺍﳊﻘﻴﻘﺔ ‪..‬‬
‫‪ ..‬ﻭﻟﻮ ﺃﺧﺬﻧﺎ ﺍﻟﻨﺺ‪ ‬ﺍﻟﺘﺎﱄ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻟﺮﺃﻳﻨﺎ ﰲ ﻓﻬﻤﻬﻢ ﺍﳋﺎﻃﺊ ﻟﺪﻻﻻﺗﻪ‬
‫ﻋﺼﺒﻴ‪‬ﺔﹰ ﻣﺴﺒﻮﻛﺔﹰ ﺑﻘﻮﺍﻟﺐ ﻣﺬﺍﻫﺒﻬﻢ ﻭﻃﻮﺍﺋﻔﻬﻢ ﻭﺍﺣﺘﻜﺎﺭﻫﻢ ﻟﻠﺨﻼﺹ ﻭﻋﺪﻡ ﻗﺒﻮﳍﻢ ﻟﻶﺧﺮ ‪،‬‬
‫ﻓﻘﻂ ﻷﻧ‪‬ﻪ ﺁﺧﺮ ‪..‬‬
 ‫‪٨٩ ‬‬ ‫‪‬‬
‫)‪(#þqè=-Gs)ムbr& #·Š$|¡sù ÇÚö‘F{$# ’Îû tböqyèó¡tƒur ¼ã&s!qß™u‘ur ©!$# tbqç/Í‘$ptä† tûïÏ%©!$# (#ätÂt“y_ $yJ¯RÎ‬‬ ‫)‬
‫&‪óOßgs9 š•Ï9ºsŒ 4 ÇÚö‘F{$# šÆÏB (#öqxÿYム÷rr& A#»n=Åz ô`ÏiB Nßgè=ã_ö‘r&ur óOÎgƒÏ‰÷ƒr& yì©Üs)è? ÷rr& (#þqç6¯=|Áム÷rr‬‬

‫‪br& È@ö6s% `ÏB (#qç/$s? šúïÏ%©!$# žwÎ) ÇÌÌÈ íOŠÏàtã ë>#x‹tã Íot•ÅzFy$# ’Îû óOßgs9ur ( $u‹÷R‘‰9$# ’Îû Ó“÷“Åz‬‬

‫?‪ ] ( ÒO‹Ïm§‘ Ö‘qàÿxî ©!$# žcr& (#þqßJn=÷æ$$sù ( öNÍköŽn=tã (#râ‘ωø)s‬ﺍﳌﺎﺋﺪﺓ ‪[ ٣٤ – ٣٣ :‬‬

‫(‪،‬‬ ‫†‪#·Š$|¡sù ÇÚö‘F{$# ’Îû tböqyèó¡tƒur ¼ã&s!qß™u‘ur ©!$# tbqç/Í‘$ptä‬‬ ‫‪ ..‬ﻓﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‬
‫ﺗﺸﻤﻞ ﻛﻞﱠ ﺍﳌﻮﺻﻮﻓﲔ ‪‬ﺎﺗﲔ ﺍﻟﺼﻔﺘﲔ ‪ ،‬ﺳﻮﺍﺀٌ ﻛﺎﻧﻮﺍ ﻣﺴﻠﻤﲔ ‪ ،‬ﺃﻭ ﻏﲑ‪ ‬ﻣﺴﻠﻤﲔ ‪ ،‬ﻭﰲ‬
‫ﻛﻠﻤﺔ ) †‪ ( tbqç/Í‘$ptä‬ﻧﺮﻯ ﺩﻻﻻﺕ ﺍﳊﺮﺏ ﻋﻠﻰ ﻛﻞﱢ ﺍﻟﻘﻴﻢ ﺍﻟﻨﺒﻴﻠﺔ ﺍﻟﱵ ﻓﻄﺮ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﻨﺎﺱ‬
‫ﻋﻠﻴﻬﺎ ‪ ،‬ﻭﻋﻠﻰ ﻛﻞﱢ ﺍﻟﻘﻴﻢ ﺍﻟﻨﺒﻴﻠﺔ ﺍﻟﱵ ﺟﺎﺀ ‪‬ﺎ ﻣﻨﻬﺞ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﺬﻱ ﺃﻧﺰﻟﻪ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ‬
‫ﺭﺳﻮﻟﻪ ‪ ، r‬ﻭﻫﺬﺍ ﻣﺎ ﻳﺘﺠﻠﹼﻰ ﰲ ﺩﻻﻻﺕ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪( #·Š$|¡sù ÇÚö‘F{$# ’Îû tböqyèó¡tƒur‬‬
‫‪ ،‬ﻓﻜﻞﱡ ﻣﺎ ﻫﻮ ﻟﻴﺲ ﻧﺎﻓﻌﺎﹰ ﻭﻛﻞﱡ ﻣﺎ ﻳﻀﺮ‪ ‬ﺑﺎﻹﻧﺴﺎﻥ ﻭﻗﻴﻤﻪ ﻫﻮ ﻓﺎﺳﺪ ‪..‬‬
‫&‪÷rr& (#þqè=-Gs)ムbr‬‬ ‫( ﺑﲔ ﺣﺎﻻﺕ ﺍﳉﺰﺍﺀ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪) :‬‬ ‫&‪rr‬‬ ‫ﻭﰲ ﺗ‪‬ﻜﺮﺍﺭ ﻛﻠﻤﺔ )‬
‫‪ ( ÇÚö‘F{$# šÆÏB (#öqxÿYム÷rr& A#»n=Åz ô`ÏiB Nßgè=ã_ö‘r&ur óOÎgƒÏ‰÷ƒr& yì©Üs)è? ÷rr& (#þqç6¯=|Áãƒ‬ﰲ ﺫﻟﻚ‪ ‬ﺑﻴﺎﻥﹲ‬
‫ﰲ ﺍﺧﺘﻼﻑ ﺍﻷﺣﻜﺎﻡ ﺍﻟﱵ ﻳﺴﺘﺤﻘﱢﻬ‪‬ﺎ ﻫﺆﻻﺀ ﻛﹶﺠ‪‬ﺰ‪‬ﺍﺀٍ ﻋﻠﻰ ﺟﻨﺎﻳﺎﺗ‪‬ﻬﹺﻢ ‪ ،‬ﻭﺫﻟﻚ ﺣﺴﺐ ﺟﻨﺎﻳﺔ‬
‫ﻛﹸﻞﱟ ﻣﻨﻬﻢ ‪ ...‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﻨﺤﻦ ﺃﻣﺎﻡ ﺟﻨﺎﻳﺎﺕ‪ ‬ﻣ‪‬ﺘﻌﺪ‪‬ﺩﺓ ‪ ،‬ﺟﺰﺍﺅﻫﺎ ﺑﺪﺭﺟﺎﺕ‪ ‬ﳐﺘﻠﻔﺔ ‪.....‬‬
‫)‪©!$# žcr& (#þqßJn=÷æ$$sù ( öNÍköŽn=tã (#râ‘ωø)s? br& È@ö6s% `ÏB (#qç/$s? šúïÏ%©!$# žwÎ‬‬ ‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪) ..‬‬
‫‪ ، ( ÒO‹Ïm§‘ Ö‘qàÿxî‬ﻳ‪‬ﺆﻛﱢﺪ ﻟﻨﺎ ﺃﻧ‪‬ﻨﺎ ﺃﻣﺎﻡ ﺟﻨﺎﻳﺎﺕ‪ ‬ﻏﹸﻔﹾﺮ‪‬ﺍﻧ‪‬ﻬﺎ ﳛﺘﺎﺝ ﺇﱃ ﺗﻮﺑﺔ ‪ ،‬ﻭﺟﺰﺍﺅﻫﺎ ﺍﳌﹸﺒﻴ‪‬ﻦ‬
‫ﰲ ﻫﺬﺍ ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐﱢ ‪ ،‬ﻻ ﻳ‪‬ﺴ‪‬ﻘﹸﻂ ﺇﻻﱠ ﺑﺘﻮﺑﺔ ﺍﳉﺎﱐ ﻗﺒﻞ ﺃﻥ ﻳ‪‬ﻘﹾﺪ‪‬ﺭ ﻋﻠﻴﻪ ‪..‬‬
‫( ‪ ،‬ﺗﺆﻛﱢﺪ ﺃﻧ‪‬ﻪ‬ ‫)‪( öNÍköŽn=tã (#râ‘ωø)s? br& È@ö6s% `ÏB (#qç/$s? šúïÏ%©!$# žwÎ‬‬ ‫ﻓﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‬
‫ﻫﻨﺎﻙ ﺟﻨﺎﻳﺎﺕ ﲝﺎﺟﺔ ﻟﺘﻮﺑﺔ ‪ ،‬ﻭﺫﻟﻚ ﻗﺒﻞ ﻭﻗﻮﻉ ﺍﳉﺎﱐ ﲢﺖ ﻗﺒﻀﺔ ﺍﻟﻌﺪﺍﻟﺔ ﻟ‪‬ﻴ‪‬ﺆﺧ‪‬ﺬ ﺍﳉﺰﺍﺀ ﻣﻨﻪ‬
 ‫‪٩٠ ‬‬ ‫‪‬‬
‫ﻋﻠﻰ ﺟﻨﺎﻳﺘﻪ ‪ ..‬ﻭﻫﺬﻩ ﺍﳉﻨﺎﻳﺎﺕ ﻫﻲ ﺍﻏﺘﺼﺎﺏ ﺣﻘﻮﻕ ﺍﻵﺧﺮﻳﻦ ﰲ ﺍﻟﺪﻧﻴﺎ ‪ ،‬ﻭﻟﻴﺴﺖ ﺍﺭﺗﺪﺍﺩﺍﹰ‬
‫ﻋﻦ ﻣﻌﺘﻘﺪ ‪ ،‬ﺃﻭ ﻣﺎ ﻳﺘﻌﻠﹼﻖ ﺑﲔ ﺍﻹﻧﺴﺎﻥ ﻣﻊ ﺧﺎﻟﻘﻪ ﺟﻞﱠ ﻭﻋﻼ ﺩﻭﻥ ﺣﻘﻮﻕ ﺍﻵﺧﺮﻳﻦ ﻣﻦ‬
‫ﺍﻟﺒﺸﺮ ‪ ..‬ﻓﻔﻲ ﻋﻼﻗﺔ ﺍﻹﻧﺴﺎﻥ ﻣﻊ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﺇﻛﺮﺍﻩ ﺃﺑﺪﺍﹰ ‪ ،‬ﻭﺣﺮﻳ‪‬ﺔ ﺍﳌﻌﺘﻘﺪ ﻣﻄﻠﺐ‪ ‬ﻗﺮﺁﱐﱞ‬
‫ﺑﻴ‪‬ﻦ‪ ‬ﻻ ﳚﺤﺪﻩ ﺇﻻﱠ ﻛﻞﱡ ﻓﺎﻗﺪ‪ ‬ﻟﻠﺒﺼﲑﺓ ‪..‬‬
‫‪ ..‬ﻭﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺍﻟﺘﺎﻟﻴﺔ ﺗﻠﻘﻲ ﺍﻟﻀ‪‬ﻮﺀ ﻋﻠﻰ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ‪..‬‬
‫‪ª!$# tP§•ym $tB tbqãBÌh•ptä† Ÿwur Ì•ÅzFy$# ÏQöqu‹ø9$$Î/ Ÿwur «!$$Î/ šcqãZÏB÷sムŸw šúïÏ%©!$# (#qè=ÏG»s%‬‬ ‫)‬
‫‪sptƒ÷“Éfø9$# (#qäÜ÷èム4Ó®Lym |=»tFÅ6ø9$# (#qè?ré& šúïÏ%©!$# z`ÏB Èd,ysø9$# tûïÏŠ šcqãYƒÏ‰tƒ Ÿwur ¼ã&è!qß™u‘ur‬‬

‫‪ ] ( šcrã•Éó»|¹ öNèdur 7‰tƒ `tã‬ﺍﻟﺘﻮﺑﺔ ‪[ ٢٩ :‬‬

‫‪ ..‬ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻧﺮﻯ ﻭﺭﻭﺩ ﻋﺒﺎﺭﺓ ) ‪ ، ( |=»tFÅ6ø9$# (#qè?ré& šúïÏ%©!$#‬ﺩﻭﻥ‬
‫ﻋﺒﺎﺭﺓ‪ .. ( É=»tGÅ3ø9$# È@÷dr& ) ‬ﻓﻌﺒﺎﺭﺓ ) &‪ ( É=»tGÅ3ø9$# È@÷dr‬ﻣ‪‬ﺼﻄﻠﺢ‪ ‬ﻗﺮﺁﱐﱞ ﺧﺎﺹ‪ ‬ﲟﺘ‪‬ﺒﻌﻲ‬
‫‪(#qè?ré& šúïÏ%©!$#‬‬ ‫ﺭﺳﺎﻟﱵ ﻣﻮﺳﻰ ﻭﻋﻴﺴﻰ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ‪ ..‬ﺑﻴﻨﻤﺎ ﺍﳌﺼﻄﻠﺢ‪ ‬ﺍﻟﻘﺮﺁﱐﱡ )‬
‫‪ ( |=»tFÅ6ø9$#‬ﻳﺸﻤﻞ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻭﺍﳌﺴﻠﻤﲔ ‪ ،‬ﻭﺫﻟﻚ ﺣﺴﺐ ﺍﻟﺴﻴﺎﻕ ﺍﻟﻘﺮﺁﱐﱢ ﺍﳌﹸﺤﻴﻂ ‪‬ﺬﻩ‬
‫ﺍﻟﻌﺒﺎﺭﺓ ‪ ..‬ﻭﰲ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﺘﺎﻟﻴﺔ ﺩﻟﻴﻞﹲ ﻋﻠﻰ ﺫﻟﻚ ‪..‬‬
‫‪(#þqä.uŽõ°r& šúïÏ%©!$# z`ÏBur öNà6Î=ö6s% `ÏB |=»tGÅ3ø9$# (#qè?ré& z`ƒÏ%©!$# z`ÏB ÆãèyJó¡tFs9ur‬‬ ‫)‬
‫&‪ ] ( 4 #ZŽ•ÏWx. ”]Œr‬ﺁﻝ ﻋﻤﺮﺍﻥ ‪[ ١٨٦ :‬‬

‫) ‪ ] ( 4 ©!$# (#qà)®?$# Èbr& öNä.$-ƒÎ)ur öNà6Î=ö6s% `ÏB |=»tGÅ3ø9$# (#qè?ré& tûïÏ%©!$# $uZøŠ¢¹ur ô‰s)s9ur‬ﺍﻟﻨﺴﺎﺀ‬
‫‪[ ١٣١ :‬‬
‫) ‪ ] ( öNä3Î=ö6s% `ÏB |=»tGÅ3ø9$# (#qè?ré& tûïÏ%©!$# z`ÏB àM»oY|ÁósçRùQ$#ur‬ﺍﳌﺎﺋﺪﺓ ‪[ ٥ :‬‬
 ‫‪٩١ ‬‬ ‫‪‬‬
‫‪šúïÏ%©!$# z`ÏiB $Y6Ïès9ur #Yrâ“èd óOä3uZƒÏŠ (#rä‹sƒªB$# tûïÏ%©!$# (#rä‹Ï‚-Gs? Ÿw (#qãZtB#uä tûïÏ%©!$# $pkš‰r'¯»tƒ‬‬ ‫)‬
‫&‪ ] ( tûüÏZÏB÷s•B LäêYä. bÎ) ©!$# (#qà)¨?$#ur 4 uä!$u‹Ï9÷rr& u‘$¤ÿä3ø9$#ur óOä3Î=ö6s% `ÏB |=»tGÅ3ø9$# (#qè?ré‬ﺍﳌﺎﺋﺪﺓ ‪[ ٥٧ :‬‬

‫‪šúïÏ%©!$#‬‬ ‫‪ ..‬ﻓﻮﺭﻭﺩ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( öNà6Î=ö6s% `ÏB‬ﺧﻠﻒ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‬

‫&‪ ، ( |=»tFÅ6ø9$# (#qè?ré‬ﺩﻟﻴﻞﹲ ﻋﻠﻰ ﺃﻧ‪‬ﻨﺎ ) ﻛﻤﺴﻠﻤﲔ ( ﻣﻦ ﺍﻟﺬﻳﻦ ﺃﻭﺗﻮﺍ ﺍﻟﻜﺘﺎﺏ ‪ ..‬ﻭﺍﻟﻌﺒﺎﺭﺓ‬
‫ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( öNà6Î=ö6s% `ÏB‬ﻫﻲ ﻟﻺﺷﺎﺭﺓ ﺇﱃ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﲣﺼﻴﺼﺎﹰ ﳍﻢ ﻣﻦ ﲨﻠﺔ ﺍﳌﻌﻨﻴﲔ‬
‫ﺑﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ) ‪ ، ( |=»tFÅ6ø9$# (#qè?ré& šúïÏ%©!$#‬ﺍﻟﱵ ﺗﺸﻤ‪‬ﻠﹸﻨ‪‬ﺎ ﻭﺗﺸﻤ‪‬ﻠﹸﻬ‪‬ﻢ ‪..‬‬
‫‪ ..‬ﺇﺫﺍﹰ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) ‪( |=»tFÅ6ø9$# (#qè?ré& šúïÏ%©!$# z`ÏB Èd,ysø9$# tûïÏŠ šcqãYƒÏ‰tƒ Ÿwur‬‬
‫‪4Ó®Lym‬‬ ‫ﻟﻴﺴﺖ ﺧﺎﺻ‪‬ﺔﹰ ﺑﺄﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻛﻤﺎ ﺗﺬﻫﺐ ﺗﻔﺎﺳﲑﻧﺎ ﺍﻟﺘﺎﺭﳜﻴﺔ ‪ ..‬ﻭﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‬
‫‪ ، ( šcrã•Éó»|¹ öNèdur 7‰tƒ `tã sptƒ÷“Éfø9$# (#qäÜ÷èãƒ‬ﺗﺒﻴ‪‬ﻦ ﻟﻨﺎ ﺍﳍﺪﻑ ﺍﻟﺬﻱ ﻣﻦ ﺃﺟﻠﻪ ﻳﺄﻣﺮ‪‬ﻧﺎ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﲟﻘﺎﺗﻠﺔ ﺍﳌﻌﻨﻴﲔ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ‪ ..‬ﻭﻫﺬﺍ ﻳﻨﻔﻲ ﲤﺎﻣﺎﹰ ﻣﻔﻬﻮﻡ ﺍﳉﺰﻳﺔ ﲟﻌﲎ ﺩﻓﻊ‬
‫ﺍﻷﻣﻮﺍﻝ ﺑﺪﻻﹰ ﻋﻦ ﺍﻋﺘﻨﺎﻕ ﺍﻟﺪ‪‬ﻳﻦ ‪ ،‬ﺃﻱ ﲟﻌﲎ ﺍﳋﻴﺎﺭ ﺍﻵﺧﺮ ﻻﻋﺘﻨﺎﻕ ﺍﻹﺳﻼﻡ ‪..‬‬
‫‪ ..‬ﻓﺎﷲ ﺗﻌﺎﱃ ﱂ ﻳﻘﻞ ‪ )) ..‬ﻗﹶﺎﺗ‪‬ﻠﹸﻮﺍ ﺍﻟﱠﺬ‪‬ﻳﻦ‪ ‬ﻻ ﻳ‪‬ﺆ‪‬ﻣ‪‬ﻨ‪‬ﻮﻥﹶ ﺑﹺﺎﻟﻠﱠﻪ‪ ‬ﻭ‪‬ﻻ ﺑﹺﺎﻟﹾﻴ‪‬ﻮ‪‬ﻡﹺ ﺍﻟﹾﺂﺧ‪‬ﺮﹺ ﻭ‪‬ﻻ‬
‫ﻳ‪‬ﺤ‪‬ﺮ‪‬ﻣ‪‬ﻮﻥﹶ ﻣ‪‬ﺎ ﺣ‪‬ﺮ‪‬ﻡ‪ ‬ﺍﻟﻠﱠﻪ‪ ‬ﻭ‪‬ﺭ‪‬ﺳ‪‬ﻮﻟﹸﻪ‪ ‬ﻭ‪‬ﻻ ﻳ‪‬ﺪ‪‬ﻳﻨ‪‬ﻮﻥﹶ ﺩ‪‬ﻳﻦ‪ ‬ﺍﻟﹾﺤ‪‬ﻖ‪ ‬ﻣ‪‬ﻦ‪ ‬ﺍﻟﱠﺬ‪‬ﻳﻦ‪ ‬ﺃﹸﻭﺗ‪‬ﻮﺍ ﺍﻟﹾﻜ‪‬ﺘ‪‬ﺎﺏ‪ ‬ﺣ‪‬ﺘ‪‬ﻰ‬
‫ﻳ‪‬ﺆﻣﻨﻮﺍ ﺃﻭ ﻳ‪‬ﻌ‪‬ﻄﹸﻮﺍ ﺍﻟﹾﺠﹺﺰ‪‬ﻳ‪‬ﺔﹶ ﻋ‪‬ﻦ‪ ‬ﻳ‪‬ﺪ‪ ‬ﻭ‪‬ﻫ‪‬ﻢ‪ ‬ﺻ‪‬ﺎﻏ‪‬ﺮ‪‬ﻭﻥﹶ (( ‪ ..‬ﻓﺎﳉﺰﻳﺔ ﺣﺼﺮﺍﹰ ﻫﻲ ﻫﺪﻑ‪ ‬ﺍﻟﻘﺘﺎﻝ ‪،‬‬
‫ﺣﻴﺚ ﻳﻨﺘﻬﻲ ﺍﻟﻘﺘﺎﻝ ﺣﻴﻨﻤﺎ ) ‪.. ( šcrã•Éó»|¹ öNèdur 7‰tƒ `tã sptƒ÷“Éfø9$# (#qäÜ÷èãƒ‬‬
‫‪öNèdur 7‰tƒ `tã sptƒ÷“Éfø9$# (#qäÜ÷èム4Ó®Lym‬‬ ‫‪ ..‬ﻭﺑﺎﻟﺘﺎﱄ ﻳﻜﻮﻥ ﻣﻌﲎ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪) :‬‬
‫‪ .. ( šcrã•Éó»|¹‬ﻫﻮ ‪ :‬ﺣﱴ ﻳﻨﺼﺎﻉ‪ ‬ﺃﺻﺤﺎﺏ‪ ‬ﺗﻠﻚ ﺍﳉﻨﺎﻳﺎﺕ ﺇﱃ ﺍﳉﺰﺍﺀ ﺍﳌﹸﻘﺎﺑﻞ ﻟ‪‬ﺠﹺﻨ‪‬ﺎﻳﺎﺗ‪‬ﻬﹺﻢ‬
‫‪ ،‬ﻭﻫﻢ ﺃﺫﻻﺀ ﻣﻨﺼﺎﻋﻮﻥ ﳌﺎ ﺣﺮ‪‬ﻣﻪ ﺍﷲ ﺗﻌﺎﱃ ﻭﺭﺳﻮﻟﻪ ‪.. r‬‬
 ‫‪٩٢ ‬‬ ‫‪‬‬
‫‪ ..‬ﻭﰲ ﺍﻟﻌﻄﻒ ﺑﲔ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﳌﺸﲑﺓ ﺇﱃ ﺻﻔﺎﺕ ﺃﺻﺤﺎﺏ ﺗﻠﻚ ﺍﳉﻨﺎﻳﺎﺕ ‪..‬‬
‫‪¼ã&è!qß™u‘ur ª!$# tP§•ym $tB tbqãBÌh•ptä† Ÿwur Ì•ÅzFy$# ÏQöqu‹ø9$$Î/ Ÿwur «!$$Î/ šcqãZÏB÷sムŸw šúïÏ%©!$#‬‬ ‫)‬
‫‪ ( |=»tFÅ6ø9$# (#qè?ré& šúïÏ%©!$# z`ÏB Èd,ysø9$# tûïÏŠ šcqãYƒÏ‰tƒ Ÿwur‬ﺑﻴﺎﻥﹲ ﺇﱃ ﺃﻥﱠ ﻗﺘﺎﻝ ﻫﺆﻻﺀ‬
‫‪tP§•ym $tB tbqãBÌh•ptä† Ÿwur‬‬ ‫ﻳﻜﻮﻥ ﺣﻴﻨﻤﺎ ﻳﺘ‪‬ﺼﻔﻮﻥ ﲜﻤﻴﻊ ﺗﻠﻚ ﺍﻟﺼ‪‬ﻔﺎﺕ ‪ ،‬ﻭﻣﻦ ﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ )‬
‫‪ .. ( ¼ã&è!qß™u‘ur ª!$#‬ﻭﻫﺬﺍ ﻳﺆﻛﱢﺪ‪ ‬ﺃﻥﱠ ﺍﳌﺴﺄﻟﺔﹶ ﻣﺴﺄﻟﺔﹸ ﺟﻨﺎﻳﺎﺕ‪ ‬ﻭﺣﻘﻮﻕﹴ ﻣ‪‬ﺴﺘﺤﻘﹼﺔ ‪ ،‬ﻓﺄﺻﺤﺎﺏ‬
‫ﺍﻟﺮﺳﺎﻻﺕ ﺍﻷُﺧﺮﻯ ﻟﻴﺴﻮﺍ ﻣ‪‬ﻠﺰ‪‬ﻣﲔ ﺑﺎﺗ‪‬ﺒﺎﻉ ﺍﳋﺼﻮﺻﻴ‪‬ﺎﺕ ﺍﻟﱵ ﺣﺮ‪‬ﻣ‪‬ﻬﺎ ﺍﻟﺮﺳﻮﻝ ‪ r‬ﻋﻠﻰ‬
‫ﺍﳌﺴﻠﻤﲔ ‪..‬‬
‫‪ ..‬ﻓﺎﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺇﺫﺍﹰ ﺗﻌﲏ ﺃﺻﺤﺎﺏ ﺍﳉﻨﺎﻳﺎﺕ ﺍﻟﺬﻳﻦ ﱂ ﻳﻨﺼﺎﻋﻮﺍ ﻟﻸﺣﻜﺎﻡ ﺍﻟﱵ ﺗﺮﺗ‪‬ﺒﺖ‪‬‬
‫ﻋﻠﻴﻬﻢ ﻧﺘﻴﺠﺔ ﺟﻨﺎﻳﺎﺗ‪‬ﻬﻢ ﺗﻠﻚ ‪ ،‬ﻭﺫﻟﻚ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺃﻭ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﺩﺍﺧﻞ ﳎﺘﻤﻊ‬
‫ﺍﻟﺪﻭﻟﺔ ‪ ،‬ﺍﻟﺬﻳﻦ ﳍﻢ ﻣﺎ ﳍﺎ ﻭﻋﻠﻴﻬﻢ ﻣﺎ ﻋﻠﻴﻬﺎ ‪ ،‬ﻭﻛﺬﻟﻚ ﻟﻜﻞﱢ ﻣﻦ ﻫﻮ ﻣﺘﻌﻠﱢﻖ ﻣﻊ ﺃﺑﻨﺎﺀ ﻫﺬﻩ‬
‫ﺍﻟﺪﻭﻟﺔ ﺑﻌﻘﺪ‪ ‬ﺍﺟﺘﻤﺎﻋﻲ‪ ‬ﺳﻴﺎﺳﻲ‪ ‬ﳚﻌﻞ ﻣﻨﻪ ﺷﺮﻳﻜﺎﹰ ﻛﺎﻣﻼﹰ ﰲ ﺇﻃﺎﺭ ﻫﺬﻩ ﺍﻟﺪﻭﻟﺔ ‪..‬‬
‫ﻓﺎﻟﻌﺼﺒﻴ‪‬ﺎﺕ ﺍﻟﱵ ﲤﻸ ﻧﻔﻮﺱ ﺍﻟﺬﻳﻦ ﻳﺮﻳﺪﻭﻥ ﺇﻟﻐﺎﺀ ﺍﻵﺧﺮ ﻭﻳﺘ‪‬ﻬﻤﻮﻧﻪ ﺑﺄﻧ‪‬ﻪ ﻣﻦ ﺩﺭﺟﺔ ﺛﺎﻧﻴﺔ‬
‫ﻭﳚﺐ ﻓﺮﺽ ﺍﻟﺪ‪‬ﻳﻦ ﻋﻠﻴﻪ ﻗﺴﺮﺍﹰ ‪ ،‬ﻳﺴﺘﺸﻬﺪﻭﻥ ‪‬ﺬﻩ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﳝﺔ ‪ ،‬ﺍﻟﱵ ﻻ ﲢﻤﻞ ﻣﺎ‬
‫ﻳﺬﻫﺒﻮﻥ ﺇﻟﻴﻪ ﻻ ﻣﻦ ﻗﺮﻳﺐ ﻭﻻ ﻣﻦ ﺑﻌﻴﺪ ‪..‬‬
‫ﰲ ﳎﺘﻤﻊﹴ ﻣﺪﱐﱟ ﺣﺮ‪ ‬ﺗ‪‬ﺤ‪‬ﻔﹶﻆ ﻓﻴﻪ ﺍﳊﻘﻮﻕ ﺍﻟﺪ‪‬ﻳﻨﻴ‪‬ﺔ ﻭﺍﳌﺬﻫﺒﻴ‪‬ﺔ ﻭﺍﻟﻄﺎﺋﻔﻴ‪‬ﺔ ﻟﻜﻞﱢ ﺃﺑﻨﺎﺋﻪ ‪ ،‬ﻻ ﻳﺘﻢ‪‬‬
‫ﻓﻴﻪ ﺍﻻﻗﺘﺘﺎﻝ ﰲ ﺍﻟﺪ‪‬ﻳﻦ ﻭﻻ ﺍﻹﺧﺮﺍﺝ ﻣﻦ ﺍﻟﺪﻳﺎﺭ ‪ ،‬ﻭﻻ ﻳﻈﺎﻫﺮ ﻓﻴﻪ ﺃﺣﺪ‪ ‬ﺑﺈﺧﺮﺍﺝ ﺃﺣﺪ‪ ‬ﻣﻦ‬
‫ﺩﻳﺎﺭﻩ ‪ ،‬ﰲ ﻫﺬﺍ ﺍ‪‬ﺘﻤﻊ ﻳﺄﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ﺑﺄﻥ ﺗﻜﻮﻥ ﺍﳌﻌﺎﻣﻼﺕ ﺍﻟﺪﻧﻴﻮﻳ‪‬ﺔ ) ﺳﻴﺎﺳﻴ‪‬ﺔ ‪ ،‬ﺍﺟﺘﻤﺎﻋﻴ‪‬ﺔ‬
‫‪ ،‬ﺛﻘﺎﻓﻴ‪‬ﺔ ‪ ( .......... ،‬ﺑﺎﻟﱪ‪ ‬ﻭﺍﻟﻘﺴﻂ ‪ ،‬ﻭﰲ ﺫﻟﻚ ﺿﻤﺎﻥﹲ ﻟﻠﺠﻤﻴﻊ ‪ ،‬ﻭﺣﺮﻳ‪‬ﺔ ﻣﺘﻮﺍﺯﻧﺔ‬
‫ﻭﻣﺴﺆﻭﻟﺔ ﺗﻨﺘﺞ ﺛﻘﺎﻓﺔ ﻗﺒﻮﻝ ﺍﻵﺧﺮ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻧﻔﻲ ﺛﻘﺎﻓﺔ ﺍﻹﻛﺮﺍﻩ ﻭﺍﻹﻗﺼﺎﺀ ‪..‬‬
‫‪ ..‬ﻭﰲ ﻫﻜﺬﺍ ﳎﺘﻤﻊﹴ ﻣﺪﱐﱟ ﺣﺮ‪ ‬ﺗ‪‬ﺼﺎﻥ ﻓﻴﻪ ﺍﳊﺮﻳ‪‬ﺎﺕ ﺍﻟﺪ‪‬ﻳﻨﻴ‪‬ﺔ ﻭﺍﳌﺬﻫﺒﻴ‪‬ﺔ ﻭﺍﻟﻄﺎﺋﻔﻴ‪‬ﺔ ‪ ،‬ﻳﻜﻮﻥ‬
‫ﺍﳊﻖ‪ ‬ﺍﳌﻨﺘﺼ‪‬ﺮ‪ ‬ﺍﻷﻛﱪ ﻓﻴﻪ ‪ ..‬ﻭﻫﺬﺍ ﻣﺎ ﻧﻘﺮﺅﻩ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪..‬‬
 ‫‪٩٣ ‬‬ ‫‪‬‬
‫) ‪ ] ( 4 ÄcÓxöø9$# z`ÏB ߉ô©”•9$# tû¨üt6¨? ‰s% ( ÈûïÏe$!$# ’Îû on#t•ø.Î) Iw‬ﺍﻟﺒﻘﺮﺓ ‪[ ٢٥٦ :‬‬

‫‪’Îû on#t•ø.Î) Iw‬‬ ‫‪ ..‬ﻓﻌﻨﺪﻣﺎ ﺗ‪‬ﻠﻐﻰ ﺳﻴﺎﺳﺔ ﺍﻹﻛﺮﺍﻩ ﻭﺛﻘﺎﻓﺔ ﺍﻹﻗﺼﺎﺀ ﻭﻋﺪﻡ ﻗﺒﻮﻝ ﺍﻵﺧﺮ )‬
‫‪ ، ( ( ÈûïÏe$!$#‬ﺣﲔ ﺫﻟﻚ ﻳﺘﺒﻴ‪‬ﻦ ﺍﻟﺮﺷﺪ ﻣﻦ ﺍﻟﻐﻲ ) ‪ .. ( ÄcÓxöø9$# z`ÏB ߉ô©”•9$# tû¨üt6¨? ‰s%‬ﲟﻌﲎ ﺃﻧ‪‬ﻪ‬
‫ﺑﻮﺟﻮﺩ ﳎﺘﻤﻊﹴ ﻣﺪﱐﱟ ﺣﺮ‪ ‬ﻻ ﺇﻛﺮﺍﻩ ﻓﻴﻪ ﻭﻻ ﺇﻗﺼﺎﺀ ‪ ،‬ﻳﻈﻬﺮ ﺍﳊﻖ‪ ‬ﺟﻠﻴ‪‬ﺎﹰ ﻓﻨﺮﻯ ﺍﻟﺮﺷﺪ ﺭﺷﺪﺍﹰ‬
‫ﻭﺍﻟﻐﻲ‪ ‬ﻏﻴ‪‬ﺎﹰ ‪ ..‬ﻭﻛﻞﱡ ﺫﻟﻚ ﻟﺼﺎﱀ ﻣﻨﻬﺞ ﺍﳊﻖ‪ ‬ﺍﻟﺬﻱ ﻳﺮﻳﺪﻩ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫ﺑﻴﻨﻤﺎ ﰲ ﳎﺘﻤﻊ ﺍﻹﻛﺮﺍﻩ ﻭﺍﻹﻗﺼﺎﺀ ﺣﻴﺚ ﺛﻘﺎﻓﺔ ﺍﻟﺘﻜﻔﲑ ﻭﺇﻟﻐﺎﺀ ﺍﻵﺧﺮ ‪ ،‬ﲣﺘﻠﻂ ﺍﻷﻣﻮﺭ‬
‫) ‪Iw‬‬ ‫ﻓﻨﺮﻯ – ﻧﺘﻴﺠﺔ ﻟﺬﻟﻚ – ﺍﻟﺮﺷﺪ ﻏﻴ‪‬ﺎﹰ ﻭﺍﻟﻐﻲ‪ ‬ﺭﺷﺪﺍﹰ ‪ ..‬ﻫﺬﺍ ﻣﺎ ﻳﻨﻄﻖ ﺑﻪ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‬
‫)‪.. ( 4 ÄcÓxöø9$# z`ÏB ߉ô©”•9$# tû¨üt6¨? ‰s% ( ÈûïÏe$!$# ’Îû on#t•ø.Î‬‬
‫* ‪(#rä‹Ï‚-Gs? Ÿw (#qãYtB#uä tûïÏ%©!$# $pkš‰r'¯»tƒ‬‬ ‫‪ ..‬ﻟﺬﻟﻚ ‪ ..‬ﻓﺎﻟﺬﻳﻦ ﻳﺴﺘﺸﻬﺪﻭﻥ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ )‬
‫‪©!$# ¨bÎ) 3 öNåk÷]ÏB ¼çm¯RÎ*sù öNä3ZÏiB Nçl°;uqtGtƒ `tBur 4 <Ù÷èt/ âä!$uŠÏ9÷rr& öNåkÝÕ÷èt/ ¢ uä!$u‹Ï9÷rr& #“t•»|Á¨Z9$#ur yŠqåkuŽø9$#‬‬

‫‪ ] ( tûüÏJÎ=»©à9$# tPöqs)ø9$# “ωôgtƒ Ÿw‬ﺍﳌﺎﺋﺪﺓ ‪ [ ٥١ :‬ﻋﻠﻰ ﳏﺎﺭﺑﺔ ﺍﻟﻨﻈﺎﻡ ﺍﻟﺴﻴﺎﺳﻲ ﺍﳌﺪﱐﱢ ﺍﳊﺮ‪، ‬‬
‫ﺍﻟﺬﻱ ﺗ‪‬ﺼﺎﻥ ﻓﻴﻪ ﺣﺮﻳ‪‬ﺔ ﺍﳌﻌﺘﻘﺪ ﳉﻤﻴﻊ ﻣﻜﻮ‪‬ﻧﺎﺕ ﺍ‪‬ﺘﻤﻊ ﻋﻠﻰ ﺍﺧﺘﻼﻓﺎ‪‬ﺎ ﺍﻟﺪ‪‬ﻳﻨﻴ‪‬ﺔ ﻭﺍﳌﺬﻫﺒﻴ‪‬ﺔ‬
‫ﻭﺍﻟﻄﺎﺋﻔﻴ‪‬ﺔ ﻭﺍﻟﻔﻜﺮﻳ‪‬ﺔ ﻭﺍﻟﺴﻴﺎﺳﻴ‪‬ﺔ ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﺘﻢ‪ ‬ﻓﻴﻪ ﺍﻻﺣﺘﻜﺎﻡ ﻟﺼﻨﺎﺩﻳﻖ ﺍﻻﻗﺘﺮﺍﻉ ﺑﻐﺾ ﺍﻟﻨﻈﺮ‬
‫ﻋﻦ ﻫﺬﻩ ﺍﻻﻧﺘﻤﺎﺀﺍﺕ ﺍﳌﺨﺘﻠﻔﺔ ﺑﲔ ﺃﺑﻨﺎﺀ ﺍ‪‬ﺘﻤﻊ ‪ ..‬ﻫﺬﺍ ﺍﻻﺳﺘﺸﻬﺎﺩ ‪‬ﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻋﻠﻰ‬
‫ﳏﺎﺭﺑﺔ ﺍﻟﻨﻈﺎﻡ ﺍﻟﺴﻴﺎﺳﻲ‪ ‬ﺍﳌﺪﱐﱢ ﺍﳊﺮ‪ ، ‬ﻧﺎﺗﺞ‪ ‬ﻋﻦ ﺟﻬﻞﹴ ﻛﺒﲑ ﲝﻘﻴﻘﺔ ﺩﻻﻻﺕ ﻫﺬﻩ ﺍﻵﻳﺔ‬
‫ﺍﻟﻜﺮﳝﺔ ‪ ،‬ﻭﲝﻘﻴﻘﺔ ﺭﻭﺡ ﺍﻷﺣﻜﺎﻡ ﺍﻟﱵ ﳛﻤﻠﻬﺎ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻧﺎﺗﺞ‪ ‬ﻋﻦ ﻓﻜﺮﹴ ﻇﻼﻣﻲ‪‬‬
‫ﺇﻗﺼﺎﺋﻲ‪ ‬ﻳﺮﻳﺪ ﻓﺮﺽ ﺧﺼﻮﺻﻴ‪‬ﺎﺗﻪ ﻋﻠﻰ ﺍﻵﺧﺮﻳﻦ ﺑﺎﻟﻘﻮ‪‬ﺓ ‪ ..‬ﻭﻛﻞﱡ ﺫﻟﻚ ﻳﻨﻬﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ﰲ‬
‫ﻛﺘﺎﺑﻪ ﺍﻟﻜﺮﱘ ‪ ..‬ﻳﻘﻮﻝ ﺗﻌﺎﱃ ‪..‬‬
‫‪4Ó®Lym }¨$¨Z9$# çnÌ•õ3è? |MRr'sùr& 4 $·èŠÏHsd öNßg•=à2 ÇÚö‘F{$# ’Îû `tB z`tBUy y7•/u‘ uä!$x© öqs9ur‬‬ ‫)‬
‫‪ ] ( šúüÏZÏB÷sãB (#qçRqä3tƒ‬ﻳﻮﻧﺲ ‪[ ٩٩ :‬‬
 ٩٤  
: ‫ ( ] ﺍﻟﻜﻬﻒ‬4 ö•àÿõ3u‹ù=sù uä!$x© ÆtBur `ÏB÷sã‹ù=sù uä!$x© `yJsù ( óOä3În/§‘ `ÏB ‘,ysø9$# È@è%ur )
[ ٢٩
،( 4 ö•àÿõ3u‹ù=sù uä!$x© ÆtBur `ÏB÷sã‹ù=sù uä!$x© `yJsù ) ‫ ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ ﰲ ﺍﻵﻳﺔ ﺍﻷﺧﲑﺓ‬..
‫ ﰲ ﺍﺧﺘﻴﺎﺭ ﻣﻌﺘﻘﺪﻩ‬‫ ﻭﺃﻥﱠ ﺍﻹﻧﺴﺎﻥ ﺣﺮ‬، ‫ﺔ ﺍﳌﻌﺘﻘﺪ ﻟﻺﻧﺴﺎﻥ‬‫ﻭﺍﺿﺢ ﻭﺻﺮﻳﺢ ﰲ ﺻﻮﻥ ﺣﺮﻳ‬
‫ ﰲ ﺍﻹﺳﻼﻡ ﻻ‬‫ ﻓﺎﳌﺮﺗﺪ‬.. ‫ ﻭﻫﻨﺎ ﻧﺪﺧﻞ ﻋﻠﻰ ﻣﻮﺿﻮﻉ ﺍﳌﺮﺗﺪ‬..... ‫ﻣﺴﻠﻤﺎﹰ ﻛﺎﻥ ﺃﻭ ﻏﲑ ﻣﺴﻠﻢ‬
( ‫ ﻟﻘﺪ ﻭﺭﺩﺕ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ) ﺑﺼﻴﻐﺔ ﺍﻻﺭﺗﺪﺍﺩ‬.. ‫ ﻭﻋﻘﻮﺑﺘﻪ ﰲ ﺍﻵﺧﺮﺓ‬، ‫ﺔ ﻋﻠﻴﻪ‬‫ﻋﻘﻮﺑﺔ ﺩﻧﻴﻮﻳ‬
.. ‫ﺔ‬‫ﰲ ﺛﻼﺛﺔ ﻧﺼﻮﺹ ﻗﺮﺁﻧﻴ‬
’Îû óOßgè=»yJôãr& ôMsÜÎ7ym y7Í´¯»s9'ré'sù Ö•Ïù%Ÿ2 uqèdur ôMßJuŠsù ¾ÏmÏZƒÏŠ `tã öNä3ZÏB ÷ŠÏ‰s?ö•tƒ `tBur )
[ ٢١٧ : ‫ ( ] ﺍﻟﺒﻘﺮﺓ‬šcrà$Î#»yz $ygŠÏù öNèd ( Í‘$¨Z9$# Ü=»ysô¹r& y7Í´¯»s9'ré&ur ( Íot•ÅzFy$#ur $u‹÷R‘‰9$#

öNåk™:Ïtä† 5Qöqs)Î/ ª!$# ’ÎAù'tƒ t$öq|¡sù ¾ÏmÏZƒÏŠ `tã öNä3YÏB £‰s?ö•tƒ `tB (#qãZtB#uä tûïÏ%©!$# $pkš‰r'¯»tƒ )
Ÿwur «!$# È@‹Î6y™ ’Îû šcr߉Îg»pgä† tûïÍ•Ïÿ»s3ø9$# ’n?tã >o¨“Ïãr& tûüÏZÏB÷sßJø9$# ’n?tã A'©!ÏŒr& ÿ¼çmtRq™6Ïtä†ur

[ ٥٤ : ‫ ( ] ﺍﳌﺎﺋﺪﺓ‬4 5OͬIw sptBöqs9 tbqèù$sƒs†

ß`»sÜø‹¤±9$# ”y‰ßgø9$# ÞOßgs9 tû¨üt7s? $tB ω÷èt/ .`ÏiB OÏdÌ•»t/÷Šr& #’n?tã (#r‘‰s?ö‘$# šúïÏ%©!$# ¨bÎ) )
ª!$# š^¨“tR $tB (#qèdÌ•x. šúïÏ%©#Ï9 (#qä9$s% óOßg¯Rr'Î/ š•Ï9ºsŒ ÇËÎÈ óOßgs9 4’n?øBr&ur öNßgs9 tA§qy™

èps3Í´¯»n=yJø9$# ÞOßg÷F©ùuqs? #sŒÎ) y#ø‹s3sù ÇËÏÈ óOèdu‘#uŽó Î) ÞOn=÷ètƒ ª!$#ur ( Ì•øBF{$# ÇÙ÷èt/ ’Îû öNà6ãè‹ÏÜãZy™

(#qèdÌ•Ÿ2ur ©!$# xÝy‚ó™r& !$tB (#qãèt7¨?$# ÞOßg¯Rr'Î/ š•Ï9ºsŒ ÇËÐÈ öNèdt•»t/÷Šr&ur óOßgydqã_ãr šcqç/ÎŽôØtƒ

[ ٢٨ – ٢٥ : ‫ ( ] ﳏﻤﺪ‬óOßgn=»yJôãr& xÝt7ômr'sù ¼çmtRºuqôÊÍ‘

‫ ﻫﺬﺍ ﻣﺎ ﻳﻨﻄﻖ‬.. ‫ ﺍﻟﻌﻘﻮﺑﺔ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻟﻠﻤﺮﺗﺪ ﻫﻲ ﰲ ﺍﻵﺧﺮﺓ ﻭﻟﻴﺲ ﰲ ﺍﻟﺪﻧﻴﺎ‬..
tû¨üt6¨? ‰s% ( ÈûïÏe$!$# ’Îû on#t•ø.Î) Iw ) ‫ ﻭﻫﺬﺍ ﻣﺎ ﻗﺮﺃﻧﺎﻩ ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‬.. ‫ﺑﻪ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ‬
 ‫‪٩٥ ‬‬ ‫‪‬‬
‫‪ÆtBur `ÏB÷sã‹ù=sù uä!$x© `yJsù‬‬ ‫‪ ] ( 4 ÄcÓxöø9$# z`ÏB ߉ô©”•9$#‬ﺍﻟﺒﻘﺮﺓ ‪ ، [ ٢٥٦ :‬ﻭﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ )‬
‫( ﻭﺍﺿﺤﺔ‬ ‫‪4 ö•àÿõ3u‹ù=sù uä!$x© ÆtBur‬‬ ‫( ‪ .....‬ﺃﻟﻴﺴﺖ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‬ ‫©‪4 ö•àÿõ3u‹ù=sù uä!$x‬‬

‫ﻭﺻﺮﳛﺔ ﺑﺄﻧ‪‬ﻬﺎ ﺗﻌﲏ ﺍﻻﻧﺘﻘﺎﻝ ﻣﻦ ﺳﺎﺣﺔ ﺍﻹﳝﺎﻥ ﺇﱃ ﺳﺎﺣﺔ ﺍﻟﻜﻔﺮ ‪ ..‬ﺃﻟﻴﺴﺖ ﺍﻟﻌﺒﺎﺭﺍﺕ‬
‫ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﺘﺎﻟﻴﺔ ﳍﺎ ﻭﺍﺿﺤﺔ ﻭﺻﺮﳛﺔ ﰲ ﺃﻥﱠ ﺍﻟﻌﻘﻮﺑﺔ ﺍﳌﺘﺮﺗﺒﺔ ﻋﻠﻰ ﻫﺬﺍ ﺍﻻﺭﺗﺪﺍﺩ ﻫﻲ ﻋﻘﻮﺑﺔ ﰲ‬
‫ﺍﻵﺧﺮﺓ ﻭﻟﻴﺲ ﰲ ﺍﻟﺪﻧﻴﺎ ‪..‬‬
‫‪$tRô‰tGôãr& !$¯RÎ) 4 ö•àÿõ3u‹ù=sù uä!$x© ÆtBur `ÏB÷sã‹ù=sù uä!$x© `yJsù ( óOä3În/§‘ `ÏB ‘,ysø9$# È@è%ur‬‬ ‫)‬
‫‪onqã_âqø9$# “Èqô±o„ È@ôgßJø9$%x. &ä!$yJÎ/ (#qèO$tóム(#qèVŠÉótGó¡o„ bÎ)ur 4 $ygè%ÏŠ#uŽß‬‬ ‫‪öNÍkÍ5 xÞ%tnr& #·‘$tR tûüÏJÎ=»©à=Ï9‬‬

‫‪ ] ( $¸)xÿs?ö•ãB ôNuä!$y™ur Ü>#uŽ¤³9$# š[ø©Î/ 4‬ﺍﻟﻜﻬﻒ ‪[ ٢٩ :‬‬

‫‪ ( Ö•Ïù%Ÿ2‬ﻭﺍﺿﺤﺎﹰ‬ ‫‪uqèdur ôMßJuŠsù ¾ÏmÏZƒÏŠ `tã öNä3ZÏB ÷ŠÏ‰s?ö•tƒ `tBur‬‬ ‫ﺃﻟﻴﺲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ )‬
‫ﻭﺟﻠﻴ‪‬ﺎﹰ ﰲ ﻭﺻﻒ ﻣﻦ ﻳﺮﺗﺪ‪ ‬ﺍﺭﺗﺪﺍﺩﺍﹰ ﻳﺴﺘﻤﺮ‪ ‬ﻋﻠﻴﻪ ﺣﱴ ﺧﺮﻭﺟﻪ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﻛﺎﻓﺮﺍﹰ ؟ ‪ ..‬ﺃﻟﻴﺴﺖ‬
‫ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﺘﺎﻟﻴﺔ ﳍﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺗﺒﻴ‪‬ﻦ ﻋﻘﻮﺑﺔﹰ ﺟﺰﺍﺅﻫﺎ ﰲ ﺍﻵﺧﺮﺓ ‪..‬‬
‫‪’Îû óOßgè=»yJôãr& ôMsÜÎ7ym y7Í´¯»s9'ré'sù Ö•Ïù%Ÿ2 uqèdur ôMßJuŠsù ¾ÏmÏZƒÏŠ `tã öNä3ZÏB ÷ŠÏ‰s?ö•tƒ `tBur‬‬ ‫)‬
‫‪ ] ( šcrà$Î#»yz $ygŠÏù öNèd ( Í‘$¨Z9$# Ü=»ysô¹r& y7Í´¯»s9'ré&ur ( Íot•ÅzFy$#ur $u‹÷R‘‰9$#‬ﺍﻟﺒﻘﺮﺓ ‪[ ٢١٧ :‬‬
‫‪ ..‬ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻭﺍﺿﺢ‪ ‬ﻭﺻﺮﻳﺢ‪ ‬ﻭﺟﻠﻲ‪ ‬ﰲ ﺻﻮﻥ ﺣﺮﻳ‪‬ﺔ ﺍﳌﻌﺘﻘﺪ ﻟﻠﺠﻤﻴﻊ ‪ ،‬ﻭﻭﺍﺿ ‪‬ﺢ‬
‫ﻭﺻﺮﻳﺢ‪ ‬ﻭﺟﻠﻲ‪ ‬ﰲ ﻋﺪﻡ ﺍﻟﻨﻬﻲ ﻋﻦ ﻣﻌﺎﻣﻠﺔ ﺍﻵﺧﺮﻳﻦ ﺑﺎﻟﱪ‪ ‬ﻭﺍﻟﻘﺴﻂ ﺷﺮﻳﻄﺔ ﻋﺪﻡ ﻣﻘﺎﺗﻠﺘﻨﺎ ﰲ‬
‫ﺩﻳﻨﻨﺎ ﻭﺇﺧﺮﺍﺟﻨﺎ ﻣﻦ ﺩﻳﺎﺭﻧﺎ ‪ ،‬ﻭﻛﻞﱡ ﺫﻟﻚ ﻳﺆﺩ‪‬ﻱ ﺇﱃ ﺃﻥﱠ ﺍﻟﺪﻭﻟﺔ ﺍﳌﺪﻧﻴ‪‬ﺔ ﺍﳊﺮ‪‬ﺓ ﺍﻟﱵ ﺗ‪‬ﺼﺎﻥ ﻓﻴﻬﺎ‬
‫ﺣﻘﻮﻕ ﲨﻴﻊ ﺃﺑﻨﺎﺀ ﺍ‪‬ﺘﻤﻊ ﻣﻦ ﺍﻧﺘﻤﺎﺀﺍﺕ ﺩﻳﻨﻴ‪‬ﺔ ﻭﻣﺬﻫﺒﻴ‪‬ﺔ ﻭﻃﺎﺋﻔﻴ‪‬ﺔ ‪ ،‬ﻫﻲ ﺍﻟﺪﻭﻟﺔ ﺍﻷﻗﺮﺏ ﻣﺎ‬
‫ﺗﻜﻮﻥ ﻟﻠﺪﻭﻟﺔ ﺍﻟﱵ ﻧﺴﺘﺸﻒ‪ ‬ﺻﻮﺭﺗ‪‬ﻬﺎ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫ﺍﻟﺬﻳﻦ ﻳﺮﻳﺪﻭﻥ ﺍﳌﺘﺎﺟﺮﺓ ﺑﺎﻟﺪ‪‬ﻳﻦ ﻟﺼﺎﱀ ﺃﻫﻮﺍﺋﻬﻢ ﺍﳌﺬﻫﺒﻴ‪‬ﺔ ﻭﺍﻟﻄﺎﺋﻔﻴ‪‬ﺔ ﺍﻟﻀﻴ‪‬ﻘﺔ ‪ ،‬ﺍﻟﺬﻳﻦ‬
‫ﻳ‪‬ﻠﻐﻮﻥ ﺍﻵﺧﺮﻳﻦ ﻭﻳﻘﺼﻮ‪‬ﻢ ﺑﺎﺳﻢ ﺍﻟﺪ‪‬ﻳﻦ ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﻳﺘﻤﺜﱠﻠﻮﻥ ﻗﻮﻝ ﻃﺎﺋﻔﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﺣﻴﻨﻤﺎ‬
 ‫‪٩٦ ‬‬ ‫‪‬‬
‫( ‪ ..‬ﻓﺎﻟﺘﻘﻮﻗﻊ ﰲ ﻣﺴﺘﻨﻘﻌﺎﺕ ﺍﳋﺼﻮﺻﻴ‪‬ﺎﺕ‬ ‫‪ö/ä3oYƒÏŠ yìÎ7s? `yJÏ9 žwÎ) (#þqãZÏB÷sè? Ÿwur‬‬ ‫ﻗﺎﻟﻮﺍ )‬
‫ﺍﻟﻀﻴ‪‬ﻘﺔ ﺍﻟﱵ ﻫﻲ ﰲ ﺃﺻﻠﻬﺎ ﻋﺼﺒﻴ‪‬ﺎﺕ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﺗﻌﺎﱃ ‪‬ﺎ ﻣﻦ ﺳﻠﻄﺎﻥ ‪ ،‬ﻫﻮ ﻣﻘﺪ‪‬ﻣﺔ ﻭﻧﺘﻴﺠﺔ‬
‫ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ﻹﻗﺼﺎﺀ ﺍﻵﺧﺮﻳﻦ ﻓﻜﺮﻳ‪‬ﺎﹰ ‪ ،‬ﻭﻣﻦ ﰒﹼ ﺳﻴﺎﺳﻴ‪‬ﺎﹰ ‪..‬‬
‫) ‪tmô_ur (#qãZtB#uä šúïÏ%©!$# ’n?tã tAÌ“Ré& ü“Ï%©!$$Î/ (#qãZÏB#uä É=»tGÅ3ø9$# È@÷dr& ô`ÏiB ×pxÿͬ!$©Û Ms9$s%ur‬‬

‫‪¨bÎ) ö@è% ö/ä3oYƒÏŠ yìÎ7s? `yJÏ9 žwÎ) (#þqãZÏB÷sè? Ÿwur ÇÐËÈ tbqãèÅ_ö•tƒ öNßg¯=yès9 ¼çnt•Åz#uä (#ÿrã•àÿø.$#ur Í‘$yg¨Y9$#‬‬

‫‪¨bÎ) ö@è% 3 öNä3În/u‘ y‰ZÏã ö/ä.q•_!$ysム÷rr& ÷Läê‹Ï?ré& !$tB Ÿ@÷WÏiB Ó‰tnr& #’tA÷sムbr& «!$# “y‰èd 3“y‰ßgø9$#‬‬

‫‪ ] ( ÒOŠÎ=tæ ììÅ™ºur ª!$#ur 3 âä!$t±o„ `tB ÏmŠÏ?÷sム«!$# ωuŠÎ/ Ÿ@ôÒxÿø9$#‬ﺁﻝ ﻋﻤﺮﺍﻥ ‪[ ٧٣ – ٧٢ :‬‬

‫* ‪yŠqåkuŽø9$# (#rä‹Ï‚-Gs? Ÿw (#qãYtB#uä tûïÏ%©!$# $pkš‰r'¯»tƒ‬‬ ‫‪ ..‬ﻓﺎﻟﺬﻳﻦ ﻳﺴﺘﺸﻬﺪﻭﻥ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ )‬

‫‪Ÿw ©!$# ¨bÎ) 3 öNåk÷]ÏB ¼çm¯RÎ*sù öNä3ZÏiB Nçl°;uqtGtƒ `tBur 4 <Ù÷èt/ âä!$uŠÏ9÷rr& öNåkÝÕ÷èt/ ¢ uä!$u‹Ï9÷rr& #“t•»|Á¨Z9$#ur‬‬

‫( ] ﺍﳌﺎﺋﺪﺓ ‪ ، [ ٥١ :‬ﻋﻠﻰ ﳏﺎﺭﺑﺔ ﺍﻟﻨﻈﺎﻡ ﺍﻟﺴﻴﺎﺳﻲ‪ ‬ﺍﳌﺪﱐﱢ ﺍﳊﺮ‪‬‬ ‫‪tûüÏJÎ=»©à9$# tPöqs)ø9$# “ωôgtƒ‬‬

‫ﺍﻟﺬﻱ ﻻ ﻓﺎﺭﻕ ﻓﻴﻪ – ﺳﻴﺎﺳﻴﺎ ﻭﻭﻃﻨﻴ‪‬ﺎﹰ – ﺑﲔ ﻣﻮﺍﻃﻦ ﻭﺁﺧﺮ ‪ ،‬ﻭﻋﻠﻰ ﺍﺣﺘﻜﺎﺭ ﺍﻟﺴﻴﺎﺳﺔ ﰲ‬
‫ﺃﻱ‪ ‬ﻭﻃﻦ ﳋﺼﻮﺻﻴ‪‬ﺔ ﺩﻳﻨﻴ‪‬ﺔ ﺃﻭ ﻣﺬﻫﺒﻴ‪‬ﺔ ﺃﻭ ﻃﺎﺋﻔﻴ‪‬ﺔ ﻣﺎ ‪ ،‬ﻫﺆﻻﺀ ﻻ ﳜﺘﻠﻔﻮﻥ ﻋﻦ ﺍﻟﻄﺎﺋﻔﺔ ﻣﻦ‬
‫ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻳﻦ ﻗﺎﻟﻮﺍ ) ‪.. ( ö/ä3oYƒÏŠ yìÎ7s? `yJÏ9 žwÎ) (#þqãZÏB÷sè? Ÿwur‬‬
‫‪ ..‬ﰲ ﺩﻭﻟﺔ‪ ‬ﴰﻮﻟﻴ‪‬ﺔ‪ ‬ﻣﺬﻫﺒﻴ‪‬ﺎﹰ ﻭﻃﺎﺋﻔﻴ‪‬ﺎﹰ ﺗﺘﺎﺟﺮ ﺑﺎﻟﺪ‪‬ﻳﻦ ﳊﺴﺎﺏ ﻋﺼﺒﻴ‪‬ﺎﺕ ﻣﺴﺒﻘﺔ ﺍﻟﺼﻨﻊ ‪ ،‬ﻻ‬
‫ﳝﻜﻦ ﺃﻥ ﻳﺘﺤﻘﱠﻖ ﻓﻴﻬﺎ ﺃﻣﺎﻥ ‪ ،‬ﻭﻻ ﻃﻤﺄﻧﻴﻨﺔ ‪ ،‬ﻭﻻ ﺍﺳﺘﻘﺮﺍﺭ ﺍﺟﺘﻤﺎﻋﻲ ﺃﻭ ﺳﻴﺎﺳﻲ ﺃﻭ ﺛﻘﺎﰲ ﺃﻭ‬
‫ﺍﻗﺘﺼﺎﺩﻱ ‪ ،‬ﻣﻬﻤﺎ ﻛﺜﺮﺕ ﺍﻟﻜﻠﻤﺎﺕ ﺍﳌﻌﺴﻮﻟﺔ ﺑﻄﻤﺄﻧﺔ ﺍﻵﺧﺮﻳﻦ ‪ ،‬ﻷﻥﱠ ﺍﺳﺘﺪﻋﺎﺀ ﺍﻟﺮﻭﺍﻳﺎﺕ‬
‫ﺍﻟﱵ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﺗﻌﺎﱃ ‪‬ﺎ ﻣﻦ ﺳﻠﻄﺎﻥ ﻭﺍﻟﱵ ﻳﺘﻢ‪ ‬ﻭﻓﻘﻬﺎ ﺇﻗﺼﺎﺀ ﺍﻵﺧﺮ ﻭﺭﺑ‪‬ﻤﺎ ﻗﺘﻠﻪ ‪ ،‬ﺃﻣﺮ‪ ‬ﻭﺍﺭﺩ‪‬‬
‫ﰲ ﻛﻞﱢ ﳊﻈﺔ ‪..‬‬
‫‪ ..‬ﻭﻣﺴﺄﻟﺔ ﺍﳊﻜﻢ ﲟﺎ ﺃﻧﺰﻝ ﺍﷲ ﺗﻌﺎﱃ ﻫﻲ ﻣﺴﺄﻟﺔ ﻻ ﻳﺸﻚ‪ ‬ﺎ ﺃﻱ‪ ‬ﺇﻧﺴﺎﻥ‪ ‬ﻳﺆﻣﻦ ﺑﻜﺘﺎﺏ‬
‫ﺍﷲ ﺗﻌﺎﱃ ) ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ( ‪ ،‬ﻓﻘﺪ ﻭﺭﺩﺕ ﺑﺸﻜﻞﹴ ﺑﻴ‪‬ﻦﹴ ﰲ ﻋﺪ‪‬ﺓ ﻧﺼﻮﺹ ‪ ..‬ﻭﻟﻜﻦ‪ ‬ﺍﻟﺘﻠﺒﻴﺲ‬
 ٩٧  
‫ﺎ ) ﻇﻠﻤﺎﹰ‬‫ﻮ‬‫ﺔ ﺍﻟﱵ ﻳﺴﻤ‬‫ﻞ ﺍﻟﺪﺍﻋﲔ ﻟﺪﻭﻟﺘﻬﻢ ﺍﻟﺘﺎﺭﳜﻴ‬‫ﺒ‬‫ﻋﻠﻰ ﺃﺣﻜﺎﻡ ﻫﺬﻩ ﺍﻟﻨﺼﻮﺹ ﻣﻦ ﻗ‬
‫ﺔ‬‫ﺎ ﺍﻟﻘﺮﺁﻧﻴ‬‫ ﻳﺘﺠﻠﱠﻰ ﰲ ﺇﺧﺮﺍﺝ ﺩﻻﻻﺕ ﻫﺬﻩ ﺍﻟﻨﺼﻮﺹ ﻋﻦ ﺳﻴﺎﻗﺎ‬، ‫ﺔ‬‫ﻳﻨﻴ‬‫ﻭﻋﺪﻭﺍﻧﺎﹰ ( ﺑﺎﻟﺪﻭﻟﺔ ﺍﻟﺪ‬
‫ﺎ ﻫﺬﻩ‬ ‫ﺔ ﺍﻟﱵ ﺻﻴﻐﺖ‬‫ ﻭﰲ ﺗﻠﺒﻴﺴﻬﺎ ﺩﻻﻻﺕ ﻻ ﻋﻼﻗﺔ ﳍﺎ ﺑﺎﻟﺼﻴﺎﻏﺔ ﺍﻟﻠﻐﻮﻳ‬، ‫ﺎ‬ ‫ﺍﶈﻴﻄﺔ‬
.. ‫ﺍﻟﻨﺼﻮﺹ‬
، ‫ ﻟﻠﻤﺆﻣﻨﲔ ﺑﺄﻥﱠ ﻫﺬﻩ ﺍﻷﺣﻜﺎﻡ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ‬‫ ﻭﺍﳊﻜﻢ ﲟﺎ ﺃﻧﺰﻝ ﺍﷲ ﺗﻌﺎﱃ ﻫﻮ ﺃﻣﺮ‬..
‫ ﻭﲡﺴﻴﺪﺍﹰ ﳊﻘﻴﻘﺔ‬، ‫ﺑﺎﹰ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ‬‫ﺔ ﺗﻘﺮ‬‫ﻢ ﺍﻟﺸﺨﺼﻴ‬‫ﻭﺃﻥﱠ ﺍﷲ ﺗﻌﺎﱃ ﻳﺄﻣﺮﻫﻢ ﺑﺘﻄﺒﻴﻘﻬﺎ ﰲ ﺣﻴﺎ‬
، ‫ﻢ‬‫ ﻭﻛﻞﱡ ﺫﻟﻚ ﰲ ﺳﻠﻮﻛﻬﻢ ﻭﺗﻔﺎﻋﻠﻬﻢ ﺍﻟﺸﺨﺼﻲ ﰲ ﳐﺘﻠﻒ ﻣﻨﺎﺣﻲ ﺣﻴﺎ‬.. ‫ﺎ‬ ‫ﻢ‬‫ﺇﳝﺎ‬
‫ ﻭﺟﺰﺍﺅﻩ ) ﺇﻥ‬، ‫ﻖ ﻫﺬﻩ ﺍﻷﺣﻜﺎﻡ ﻋﻠﻰ ﻧﻔﺴﻪ ﻓﻘﺪ ﺟﺤﺪ ﺣﻘﻴﻘﺔ ﻫﺬﻩ ﺍﻷﺣﻜﺎﻡ‬‫ﻭﻣﻦ ﻻ ﻳﻄﺒ‬
.. ‫ ﺍﻵﺧﺮﻳﻦ ( ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ‬‫ﱂ ﻳﺮﺗﻜﺐ ﺟﻨﺎﻳﺎﺕ ﲝﻖ‬
.. ‫ﺔ ﺍﻟﺜﻼﺙ‬‫ ﺍﻟﺮﺳﺎﻻﺕ ﺍﻟﺴﻤﺎﻭﻳ‬‫ﻪ ﺃﺻﺤﺎﺏ‬‫ ﺍﻟﺘﺎﱄ ﺍﻟﺬﻱ ﺗﺘﻨﺎﻭﻝ ﺩﻻﻻﺗ‬‫ﻭﻟﻨﻨﻈﺮ ﰲ ﺍﻟﻨﺺ‬
tûïÏ%©#Ï9 (#qßJn=ó™r& tûïÏ%©!$# šcq–ŠÎ;¨Y9$# $pkÍ5 ãNä3øts† 4 Ö‘qçRur “W‰èd $pkŽÏù sp1u‘öq-G9$# $uZø9t“Rr& !$¯RÎ) )
Ÿxsù 4 uä!#y‰pkà- Ïmø‹n=tã (#qçR%Ÿ2ur «!$# É=»tFÏ. `ÏB (#qÝàÏÿósçGó™$# $yJÎ/ â‘$t6ômF{$#ur tbq–ŠÏY»-/§•9$#ur (#rߊ$yd

ª!$# tAt“Rr& !$yJÎ/ Oä3øts† óO©9 `tBur 4 WxŠÎ=s% $YYyJrO ÓÉL»tƒ$t«Î/ (#rçŽtIô±n@ Ÿwur Èböqt±÷z$#ur }¨$¨Y9$# (#âqt±÷‚s?

Èû÷üyèø9$$Î/ šú÷üyèø9$#ur ħøÿ¨Z9$$Î/ }§øÿ¨Z9$# ¨br& !$pkŽÏù öNÍköŽn=tã $oYö;tFx.ur ÇÍÍÈ tbrã•Ïÿ»s3ø9$# ãNèd y7Í´¯»s9'ré'sù

šX£‰|Ás? `yJsù 4 ÒÉ$|ÁÏ% yyrã•àfø9$#ur Çd`Åb¡9$$Î/ £`Åb¡9$#ur ÈbèŒW{$$Î/ šcèŒW{$#ur É#RF{$$Î/ y#RF{$#ur

ÇÍÎÈ tbqßJÎ=»©à9$# ãNèd y7Í´¯»s9'ré'sù ª!$# tAt“Rr& !$yJÎ/ Nà6øts† óO©9 `tBur 4 ¼ã&©! ×ou‘$¤ÿŸ2 uqßgsù ¾ÏmÎ/

çm»oY÷•s?#uäur ( Ïp1u‘öq-G9$# z`ÏB Ïm÷ƒy‰tƒ tû÷üt/ $yJÏj9 $]%Ïd‰|ÁãB zNtƒó•tB Èûøó$# Ó|¤ŠÏèÎ/ NÏdÌ•»rO#uä #’n?tã $uZø‹¤ÿs%ur

ZpsàÏãöqtBur “Y‰èdur Ïp1u‘öq-G9$# z`ÏB Ïm÷ƒy‰tƒ tû÷üt/ $yJÏj9 $]%Ïd‰|ÁãBur Ö‘qçRur “W‰èd ÏmŠÏù Ÿ@ŠÅgUM}$#

ª!$# tAt“Rr& !$yJÎ/ Nà6øts† óO©9 `tBur 4 ÏmŠÏù ª!$# tAt“Rr& !$yJÎ/ È@ŠÅgUM}$# ã@÷dr& ö/ä3ósu‹ø9ur ÇÍÏÈ tûüÉ)-GßJù=Ïj9

šú÷üt/ $yJÏj9 $]%Ïd‰|ÁãB Èd,ysø9$$Î/ |=»tGÅ3ø9$# y7ø‹s9Î) !$uZø9t“Rr&ur ÇÍÐÈ šcqà)Å¡»xÿø9$# ãNèd y7Í´¯»s9'ré'sù
 ٩٨  
ôìÎ6®Ks? Ÿwur ( ª!$# tAt“Rr& !$yJÎ/ OßgoY÷•t/ Nà6÷n$$sù ( Ïmø‹n=tã $·YÏJø‹ygãBur É=»tGÅ6ø9$# z`ÏB Ïm÷ƒy‰tƒ

ª!$# uä!$x© öqs9ur 4 %[`$yg÷YÏBur Zptã÷ŽÅ° öNä3ZÏB $oYù=yèy_ 9e@ä3Ï9 4 Èd,ysø9$# z`ÏB x8uä!%y` $£Jtã öNèduä!#uq÷dr&

«!$# ’n<Î) 4 ÏNºuŽö•y‚ø9$# (#qà)Î7tFó™$$sù ( öNä38s?#uä !$tB ’Îû öNä.uqè=ö7uŠÏj9 `Å3»s9ur Zoy‰Ïnºur Zp¨Bé& öNà6n=yèyfs9

tAt“Rr& !$yJÎ/ NæhuZ÷•t/ Nä3ôm$# Èbr&ur ÇÍÑÈ tbqàÿÎ=tFøƒrB ÏmŠÏù óOçGYä. $yJÎ/ Nä3ã¥Îm6t^ãŠsù $Yè‹ÏJy_ öNà6ãèÅ_ö•tB

bÎ*sù ( y7ø‹s9Î) ª!$# tAt“Rr& !$tB ÇÙ÷èt/ .`tã š‚qãZÏFøÿtƒ br& öNèdö‘x‹÷n$#ur öNèduä!#uq÷dr& ôìÎ7®Ks? Ÿwur ª!$#

tbqà)Å¡»xÿs9 Ĩ$¨Z9$# z`ÏiB #ZŽ•ÏWx. ¨bÎ)ur 3 öNÍkÍ5qçRèŒ ÇÙ÷èt7Î/ Nåkz:•ÅÁムbr& ª!$# ߉ƒÌ•ãƒ $uK¯Rr& öNn=÷æ$$sù (#öq©9uqs?

: ‫ ( ] ﺍﳌﺎﺋﺪﺓ‬tbqãZÏ%qム5Qöqs)Ïj9 $VJõ3ãm «!$# z`ÏB ß`|¡ômr& ô`tBur 4 tbqäóö7tƒ Ïp¨ŠÎ=Îg»yfø9$# zNõ3ßssùr& ÇÍÒÈ
[ ٥٠ – ٤٤
ª!$# tAt“Rr& !$yJÎ/ Oä3øts† óO©9 `tBur ) ‫ﺔ‬‫ ﳓﻦ ﻧﺆﻣﻦ ﺇﳝﺎﻧﺎﹰ ﻛﺎﻣﻼﹰ ﺃﻥﱠ ﺩﻻﻻﺕ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‬..
، ‫ ﻭﺗﻌﻨﻴﻨﺎ ﳓﻦ ﻛﻤﺴﻠﻤﲔ‬، ‫ ﻭﻣﻜﺎﻥ‬‫ ( ﻣﻄﻠﻘﺔ ﻭﺻﺎﳊﺔ ﻟﻜﻞﱢ ﺯﻣﺎﻥ‬tbrã•Ïÿ»s3ø9$# ãNèd y7Í´¯»s9'ré'sù
‫ ﻓﻜﻞﱡ ﻣﻦ ﻻ ﳛﻜﻢ ﲟﺎ‬، ‫ﺙ ﻋﻦ ﺍﻟﺘﻮﺭﺍﺓ‬‫ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﻭﺭﻭﺩﻫﺎ ﺿﻤﻦ ﺳﻴﺎﻕ ﻗﺮﺁﱐ ﻳﺘﺤﺪ‬
tAt“Rr& !$yJÎ/ Nà6øts† óO©9 `tBur ) ‫ﺔ‬‫ ﻭﺃﻳﻀﺎﹰ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‬.. ‫ﺃﻧﺰﻝ ﺍﷲ ﺗﻌﺎﱃ ﻫﻮ ﻛﺎﻓﺮ ﺑﺬﻟﻚ‬
.. ‫ ﻓﻜﻞﱡ ﻣﻦ ﻻ ﳛﻜﻢ ﲟﺎ ﺃﻧﺰﻝ ﺍﷲ ﺗﻌﺎﱃ ﻫﻮ ﻇﺎﱂ‬، ( tbqßJÎ=»©à9$# ãNèd y7Í´¯»s9'ré'sù ª!$#

ª!$# tAt“Rr& !$yJÎ/ Nà6øts† óO©9 `tBur ) ‫ﺔ‬‫ﻭﻧﺆﻣﻦ ﺇﳝﺎﻧﺎﹰ ﻛﺎﻣﻼﹰ ﺃﻥﱠ ﺩﻻﻻﺕ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‬
، ‫ ﻭﻣﻜﺎﻥ ﻭﺗﻌﻨﻴﻨﺎ ﻛﻤﺴﻠﻤﲔ‬‫( ﻣﻄﻠﻘﺔ ﻭﺻﺎﳊﺔ ﻟﻜﻞﱢ ﺯﻣﺎﻥ‬ šcqà)Å¡»xÿø9$# ãNèd y7Í´¯»s9'ré'sù

‫ ﻓﻜﻞﱡ ﻣﻦ ﻻ ﳛﻜﻢ ﲟﺎ‬، ‫ﺙ ﻋﻦ ﺍﻹﳒﻴﻞ‬‫ﻬﺎ ﺗﺮﺩ ﺿﻤﻦ ﺳﻴﺎﻕﹴ ﻗﺮﺁﱐﱟ ﻳﺘﺤﺪ‬‫ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺃﻧ‬
OßgoY÷•t/ Nà6÷n$$sù ) ‫ﺔ‬‫ ﻭﻣﻦ ﺍﻟﻄﺒﻴﻌﻲ ﺃﻥ ﺗﻌﻨﻴﻨﺎ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‬.. ‫ﺃﻧﺰﻝ ﺍﷲ ﺗﻌﺎﱃ ﻫﻮ ﻓﺎﺳﻖ‬
‫ ﻭﻛﺬﻟﻚ‬، ‫ﺙ ﻋﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬‫( ﺍﻟﱵ ﻫﻲ ﺿﻤﻦ ﺳﻴﺎﻕﹴ ﻗﺮﺁﱐﱟ ﻳﺘﺤﺪ‬ ( ª!$# tAt“Rr& !$yJÎ/
 ‫‪٩٩ ‬‬ ‫‪‬‬
‫‪ô`tBur‬‬ ‫ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ، ( ª!$# tAt“Rr& !$yJÎ/ NæhuZ÷•t/ Nä3ôm$# Èbr&ur‬ﻭﻛﺬﻟﻚ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‬
‫&‪.. ( tbqãZÏ%qム5Qöqs)Ïj9 $VJõ3ãm «!$# z`ÏB ß`|¡ômr‬‬
‫‪ ..‬ﻟﻜﻦ ‪ ..‬ﻣﺎ ﻧﺮﺍﻩ ﰲ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺃﻧ‪‬ﻪ ﻻ ﺗ‪‬ﻮﺟ‪‬ﺪ ﺇﺷﺎﺭﺓ ﻟﺮﻓﻊ ﺍﻟﺴﻴﻒ ﰲ ﻭﺟﻪ‬
‫ﻣﻦ ﻻ ﻳﺮﻳﺪ ﺍﳊﻜﻢ ﲟﺎ ﺃﻧﺰﻝ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻻ ﻳ‪‬ﻮﺟ‪‬ﺪ ﺗﻜﻠﻴﻒ‪ ‬ﻷﺣﺪ‪ ‬ﺑﺬﻟﻚ ‪ ..‬ﻭﺗﻨﻮ‪‬ﻉ ﺍﻟﺒﺸﺮ ﰲ‬
‫ﻣﻌﺘﻘﺪﺍ‪‬ﻢ ﻭﺃﻓﻜﺎﺭﻫﻢ ﻭﺛﻘﺎﻓﺎ‪‬ﻢ ﻟﻴﺲ ﻣﺸﻜﻠﺔﹰ ﺗ‪‬ﻌﺠﺰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻦ ﺫﻟﻚ ﻋﻠﻮ‪‬ﺍﹰ ﻛﺒﲑﺍﹰ ﻟﺪﺭﺟﺔ‬
‫ﻳ‪‬ﻜﻠﱢﻒ ‪‬ﺎ ﺍﳌﺘﻄﺮ‪‬ﻓﲔ ﻹﻟﻐﺎﺀ ﻫﺬﺍ ﺍﻟﺘﻨﻮ‪‬ﻉ ‪ ،‬ﻛﻤﺎ ﻳﺘﺨﻴ‪‬ﻞ ﺍﳌﻄﺒ‪‬ﻠﻮﻥ ﻭﺍﳌﺰﻣ‪‬ﺮﻭﻥ ﻟﺪﻭﻟﺘﻬﻢ ﺍﻟﺘﺎﺭﳜﻴ‪‬ﺔ‬
‫‪ ..‬ﺃﺑﺪﺍﹰ ‪ ..‬ﺇﻥﱠ ﻫﺬﺍ ﺍﻟﺘﻨﻮ‪‬ﻉ ﻳﺮﻳﺪﻩ ﺍﷲ ﺗﻌﺎﱃ ﻻﺧﺘﺒﺎﺭ ﺍﻟﺒﺸﺮ ﻓﻴﻤﺎ ﺁﺗﺎﻫﻢ ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﻳﺒﻴ‪‬ﻨﻪ ﺍﷲ‬
‫‪`Å3»s9ur Zoy‰Ïnºur Zp¨Bé& öNà6n=yèyfs9 ª!$# uä!$x© öqs9ur‬‬ ‫ﺗﻌﺎﱃ ﻟﻨﺎ ﰲ ﻫﺬﺍ ﺍﻟﻨﺺ‪ ‬ﺍﻟﻜﺮﱘ ﺫﺍﺗﻪ )‬
‫‪.. ( ( öNä38s?#uä !$tB ’Îû öNä.uqè=ö7uŠÏj9‬‬
‫ﻫﺬﺍ ﻛﻠﱡﻪ ﰲ ﻋﻼﻗﺔ ﺍﻹﻧﺴﺎﻥ ﻣﻊ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻓﺎﻷﻣﺮ ﺍﻹﳍﻲ ﺑﺎﳊﻜﻢ ﲟﺎ ﺃﻧﺰﻟﻪ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﻳﺘﻌﻠﹼﻖ ﺑﺄﺣﻜﺎﻡ ﻛﺘﺎﺑﻪ ﺍﻟﻜﺮﱘ ﺍﻟﱵ ﻳﺘﻌﺒ‪‬ﺪ ‪‬ﺎ ﺍﳌﺆﻣﻦ ‪‬ﺬﺍ ﺍﻟﻜﺘﺎﺏ ‪ ..‬ﻓﻤﺜﻼﹰ ‪ ..‬ﻣﻦ ﱂ ﻳﻄﺒ‪‬ﻖ‬
‫ﻋﻠﻰ ﻧﻔﺴﻪ ﺣﺪﻭﺩ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻣﺴﺄﻟﺔ ﺍﻟﻄﻼﻕ ‪ ،‬ﱂ ﳛﻜﻢ ﲟﺎ ﺃﻧﺰﻝ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻷﻧ‪‬ﻪ –‬
‫ﺑﺬﻟﻚ – ﺗﻌﺪ‪‬ﻯ ﺣﺪﻭﺩ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫‪br& öNà6s9 ‘@Ïts† Ÿwur 3 9`»|¡ômÎ*Î/ 7xƒÎŽô£s? ÷rr& >$rá•÷èoÿÏ3 88$|¡øBÎ*sù ( Èb$s?§•sD ß,»n=©Ü9$#‬‬ ‫)‬
‫?‪žwr& ÷LäêøÿÅz ÷bÎ*sù ( «!$# yŠr߉ãm $yJŠÉ)ムžwr& !$sù$sƒs† br& HwÎ) $º«ø‹x© £`èdqßJçF÷•s?#uä !$£JÏB (#rä‹è{ù's‬‬

‫‪4 $ydr߉tG÷ès? Ÿxsù «!$# ߊr߉ãn y7ù=Ï? 3 ¾ÏmÎ/ ôNy‰tGøù$# $uK‹Ïù $yJÍköŽn=tã yy$oYã_ Ÿxsù «!$# yŠr߉ãn $uK‹É)ãƒ‬‬

‫‪ ] ( tbqãKÎ=»©à9$# ãNèd y7Í´¯»s9'ré'sù «!$# yŠr߉ãn £‰yètGtƒ `tBur‬ﺍﻟﺒﻘﺮﺓ ‪[ ٢٢٩ :‬‬

‫) ‪©!$# (#qà)¨?$#ur ( no£‰Ïèø9$# (#qÝÁômr&ur ÆÍkÌE£‰ÏèÏ9 £`èdqà)Ïk=sÜsù uä!$|¡ÏiY9$# ÞOçFø)¯=sÛ #sŒÎ) •ÓÉ<¨Z9$# $pkš‰r'¯»tƒ‬‬

‫‘‪4 7puZÉi•t7•B 7pt±Ås»xÿÎ/ tûüÏ?ù'tƒ br& HwÎ) šÆô_ã•øƒs† Ÿwur £`ÎgÏ?qã‹ç/ .`ÏB Æèdqã_Ì•øƒéB Ÿw ( öNà6-/u‬‬
١٠٠  
ß^ωøtä† ©!$# ¨@yès9 “Í‘ô‰s? Ÿw 4 ¼çm|¡øÿtR zNn=sß ô‰s)sù «!$# yŠr߉ãn £‰yètGtƒ `tBur 4 «!$# ߊr߉ãn y7ù=Ï?ur

[ ١ : ‫ ( ] ﺍﻟﻄﻼﻕ‬#\•øBr& y7Ï9ºsŒ y‰÷èt/

‫ﻖ ﻋﻠﻰ ﻧﻔﺴﻪ ﺃﺣﻜﺎﻡ‬‫ ﻭﻣﻦ ﱂ ﻳﻄﺒ‬، ‫ ﻫﺬﺍ ﻣﺜﺎﻝ ﻟﻠﺤﻜﻢ ﲟﺎ ﺃﻧﺰﻝ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﺃﺣﻜﺎﻡ‬..
`tBur ) ، ( «!$# yŠr߉ãn £‰yètGtƒ `tBur ) ]] ‫ﻳﺎﹰ ﺣﺪﻭﺩ ﻫﺬﻩ ﺍﻷﺣﻜﺎﻡ‬‫ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻣﺘﻌﺪ‬
ãNèd y7Í´¯»s9'ré'sù ) ]] ‫( [[ ﻣﻦ ﻳﻔﻌﻞ ﺫﻟﻚ ﺟﺰﺍﺅﻩ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ‬ «!$# yŠr߉ãn £‰yètGtƒ

.. [[ ( 4 ¼çm|¡øÿtR zNn=sß ô‰s)sù ) ، ( tbqãKÎ=»©à9$#

‫ﻪ‬‫ ﻭﺍﻟﻌﻼﻗﺔ ﻓﻴﻬﺎ ﻫﻲ ﺑﲔ ﺍﻹﻧﺴﺎﻥ ﻭﺑﲔ ﺭﺑ‬، ‫ﻓﺄﺣﻜﺎﻡ ﺍﻟﻄﻼﻕ ﻫﻲ ﻣﻦ ﺣﺪﻭﺩ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﺐ ﻋﻠﻰ ﻫﺬﺍ‬‫ ﻣﺎ ﱂ ﺗﺘﺮﺗ‬، ‫ﻯ ﻫﺬﻩ ﺍﳊﺪﻭﺩ ﻫﻮ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ‬‫ ﻭﺟﺰﺍﺀ ﻣﻦ ﻳﺘﻌﺪ‬، ‫ﺟﻞﱠ ﻭﻋﻼ‬
.. ‫ ﻷﻧﺎﺱ ﺁﺧﺮﻳﻦ‬‫ﻱ ﺣﻘﻮﻕ‬‫ﺍﻟﺘﻌﺪ‬
‫ﻦ ﻳﺆﻣﻨﻮﻥ ﺑﻜﻮﻥ‬‫ﺎ ) ﳑ‬ ‫ ﻭﻣﻦ ﱂ ﳛﻜﻢ‬، ‫ ﻭﺃﺣﻜﺎﻡ ﺍﻟﺼﻴﺎﻡ ﻫﻲ ﺣﺪﻭﺩ ﺍﷲ ﺗﻌﺎﱃ‬..
.. ‫ﺎ ﻭﻇﺎﳌﺎﹰ ﻭﻓﺎﺳﻘﺎﹰ‬ ‫ ﻛﺎﻓﺮﺍﹰ‬‫ﺪ‬‫ﻌ‬‫ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺣﻘﱠﺎﹰ ( ﻳ‬
£`ßg©9 Ó¨$t6Ï9 öNçFRr&ur öNä3©9 Ó¨$t6Ï9 £`èd 4 öNä3ͬ!$|¡ÎS 4’n<Î) ß]sù§•9$# ÏQ$uŠÅ_Á9$# s's#ø‹s9 öNà6s9 ¨@Ïmé& )

z`»t«ø9$$sù ( öNä3Ytã $xÿtãur öNä3ø‹n=tæ z>$tGsù öNà6|¡àÿRr& šcqçR$tFøƒrB óOçGYä. öNà6¯Rr& ª!$# zNÎ=tæ 3

âÙu‹ö/F{$# äÝø‹sƒø:$# ãNä3s9 tû¨üt7oKtƒ 4Ó®Lym (#qç/uŽõ°$#ur (#qè=ä.ur 4 öNä3s9 ª!$# |=tFŸ2 $tB (#qäótFö/$#ur £`èdrçŽÅ³»t/

óOçFRr&ur ÆèdrçŽÅ³»t7è? Ÿwur 4 È@øŠ©9$# ’n<Î) tP$u‹Å_Á9$# (#q‘JÏ?r& ¢OèO ( Ì•ôfxÿø9$# z`ÏB ÏŠuqó™F{$# ÅÝø‹sƒø:$# z`ÏB

¾ÏmÏG»tƒ#uä ª!$# ÚúÎiüt6ムy7Ï9ºx‹x. 3 $ydqç/t•ø)s? Ÿxsù «!$# ߊr߉ãn y7ù=Ï? 3 ωÉf»|¡yJø9$# ’Îû tbqàÿÅ3»tã

[ ١٨٧ : ‫ ( ] ﺍﻟﺒﻘﺮﺓ‬šcqà)-Gtƒ óOßg¯=yès9 Ĩ$¨Y=Ï9

‫ﻳﺎﹰ ﺣﺪﻭﺩ ﻫﺬﻩ ﺍﻷﺣﻜﺎﻡ‬‫ ﻭﻣﻦ ﱂ ﳛﻜﻢ ﲟﺎ ﺃﻧﺰﻝ ﺍﷲ ﺗﻌﺎﱃ ) ﰲ ﻣﺴﺄﻟﺔ ﺍﻟﺼﻴﺎﻡ ( ﻣﺘﻌﺪ‬..
‫ﻮﺟﺪ ﺇﺷﺎﺭﺓ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ‬‫ ﻓﻼ ﺗ‬.. ‫ﻓﲔ‬‫ ﻭﻟﻴﺲ ﻋﻨﺪ ﺍﳌﺘﻄﺮ‬، ‫ ﻋﻘﻮﺑﺘﻪ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ‬،
‫‪١٠١ ‬‬ ‫‪‬‬
‫ﻷﻱ‪ ‬ﻋﻘﻮﺑﺔ ﺩﻧﻴﻮﻳ‪‬ﺔ ﻋﻠﻴﻪ ‪ ،‬ﻓﻬﺬﻩ ﻣﺴﺄﻟﺔ ﺗﺘﻌﻠﱠﻖ ﺑﺈﳝﺎﻧﻪ ﻭﺑﻄﺎﻋﺘﻪ ﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻣﺎ ﱂ ﻳ‪‬ﺆﺛﱢﺮ –‬
‫ﻋﺪﻡ ﺍﻟﺘﺰﺍﻣﻪ ‪‬ﺬﻩ ﺍﻷﺣﻜﺎﻡ – ﺷﻴﺌﺎﹰ ﰲ ﺣﻘﻮﻕ ﻏﲑﻩ ﻣﻦ ﺍﻟﺒﺸﺮ ‪ ،‬ﻓﺠﺰﺍﺅﻩ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫ﻭﺃﺣﻜﺎﻡ ﺍﳌﲑﺍﺙ ﻫﻲ ﻣﻦ ﺍﻷﺣﻜﺎﻡ ﺍﻟﱵ ﺃﻧﺰﳍﺎ ﺍﷲ ﺗﻌﺎﱃ ﻭﺃﻣﺮ ﺍﳌﺆﻣﻨﲔ ﺑﺎﺗ‪‬ﺒﺎﻋﻬﺎ ‪ ،‬ﻭﺑﻌﺪ‬
‫ﻋﺮﺽ ﻫﺬﻩ ﺍﻷﺣﻜﺎﻡ ﺍﻟﱵ ﻫﻲ ﺣﺪﻭﺩ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻳﺒﻴ‪‬ﻦ ﺍﷲ ﺗﻌﺎﱃ ﻟﻨﺎ ﺍﳉﺰﺍﺀ ﻟﻠﻤﻠﺘﺰﻡ ‪‬ﺬﻩ‬
‫ﺍﻷﺣﻜﺎﻡ ‪ ،‬ﻭﻟﻠﻌﺎﺻﻲ ‪..‬‬
‫?‪`ÏB ”Ì•ôfs? ;M»¨Zy_ ã&ù#Åzô‰ãƒ ¼ã&s!qß™u‘ur ©!$# ÆìÏÜムÆtBur 4 «!$# ߊr߉ãm š•ù=Ï‬‬ ‫)‬
‫?‪©!$# ÄÈ÷ètƒ ÆtBur ÇÊÌÈ ÞOŠÏàyèø9$# ã—öqxÿø9$# š•Ï9ºsŒur 4 $ygŠÏù šúïÏ$Î#»yz ã•»yg÷RF{$# $ygÏFóss‬‬

‫‪ ] ( ÑúüÎg•B ÑU#x‹tã ¼ã&s!ur $yg‹Ïù #V$Î#»yz #·‘$tR ã&ù#Åzô‰ãƒ ¼çnyŠr߉ãn £‰yètGtƒur ¼ã&s!qß™u‘ur‬ﺍﻟﻨﺴﺎﺀ ‪:‬‬
‫‪[ ١٤ – ١٣‬‬
‫‪ ..‬ﻭﻛﺬﻟﻚ ﺍﻷﻣﺮ ﰲ ﻣﺴﺄﻟﺔ ﺍﻟﻈﻬﺎﺭ ‪..‬‬
‫‪br& È@ö6s% `ÏiB 7pt7s%u‘ 㕃̕óstGsù (#qä9$s% $yJÏ9 tbrߊqãètƒ §NèO öNÍkɲ!$|¡ÎpS `ÏB tbrã•Îg»sàムtûïÏ%©!$#ur‬‬ ‫)‬
‫‪ãP$u‹ÅÁsù ô‰Ågs† óO©9 `yJsù ÇÌÈ ×Ž•Î7yz tbqè=yJ÷ès? $yJÎ/ ª!$#ur 4 ¾ÏmÎ/ šcqÝàtãqè? ö/ä3Ï9ºsŒ 4 $¢™!$yJtFtƒ‬‬

‫©‪y7Ï9ºsŒ 4 $YZŠÅ3ó¡ÏB tûüÏnGÅ™ ãP$yèôÛÎ*sù ôìÏÜtGó¡o„ óO©9 `yJsù ( $¢™!$yJtFtƒ br& È@ö6s% `ÏB Èû÷üyèÎ/$tGtFãB Èûøït•öhx‬‬

‫‪ ] ( îLìÏ9r& ë>#x‹tã z`ƒÌ•Ïÿ»s3ù=Ï9ur 3 «!$# ߊr߉ãn š•ù=Ï?ur 4 ¾Ï&Î!qß™u‘ur «!$$Î/ (#qãZÏB÷sçGÏ9‬ﺍ‪‬ﺎﺩﻟﺔ ‪– ٣ :‬‬
‫‪[٤‬‬
‫‪ ..‬ﻭﳓﻦ ﻻ ﻧﺪﻋﻮ ﺇﱃ ﻋﺪﻡ ﻭﺿﻊ ﻫﺬﻩ ﺍﻷﺣﻜﺎﻡ ) ﻛﺄﺣﻜﺎﻡ ﺍﳌﲑﺍﺙ ( ﰲ ﻗﻮﺍﻧﲔ ﺍﻟﺪﻭﻟﺔ‬
‫ﺍﳌﺪﻧﻴ‪‬ﺔ ﺍﳊﺮ‪‬ﺓ ‪ ..‬ﺃﺑﺪﺍﹰ ‪ ..‬ﺃﺑﺪﺍﹰ ‪ ..‬ﺃﺑﺪﺍﹰ ‪ ..‬ﻓﺒﺎﻟﺘﺄﻛﻴﺪ ﺃﻥﱠ ﺍﳌﺆﻣﻨﲔ ﺑﻜﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻳﺮﻳﺪﻭﻥ‬
‫ﺍﻻﻧﺼﻴﺎﻉ ﻷﺣﻜﺎﻣﻪ ‪ ،‬ﻭﰲ ﺍﻟﺪﻭﻟﺔ ﺍﳌﺪﻧﻴ‪‬ﺔ ﺍﳊﺮ‪‬ﺓ ﻳ‪‬ﻮﺿ‪‬ﻊ ﺍﻟﺪﺳﺘﻮﺭ ﻭﺍﻟﺘﺸﺮﻳﻌﺎﺕ ﺑﻌﺪ ﻣﻮﺍﻓﻘﺔ‬
‫ﺍﳌﻮﺍﻃﻨﲔ ﻋﻠﻴﻬﺎ ‪ ،‬ﻭﺗ‪‬ﺆﺧ‪‬ﺬ ﻓﻴﻬﺎ ﺍﳋﺼﻮﺻﻴ‪‬ﺎﺕ ﺍﳌﺬﻫﺒﻴ‪‬ﺔ ﻭﺍﻟﻄﺎﺋﻔﻴ‪‬ﺔ ﻭﺍﻟﺪ‪‬ﻳﻨﻴ‪‬ﺔ ﻟﻜﻞﱢ ﻣﻜﻮ‪‬ﻧﺎﺕ‬
‫ﺍ‪‬ﺘﻤﻊ ‪ ،‬ﻭﺑﺎﻟﺘﺄﻛﻴﺪ ﺃﻥﱠ ﺍﳌﻮﺍﻃﻨﲔ ﺍﳌﺆﻣﻨﲔ ﺑﻜﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺳﻴﺨﺘﺎﺭﻭﻥ ﻣﺎ ﻳﺘﻨﺎﺳﺐ ﻣﻊ‬
‫ﺇﳝﺎ‪‬ﻢ ‪..‬‬
‫‪١٠٢ ‬‬ ‫‪‬‬
‫‪ ..‬ﻣﺎ ﻧﺪﻋﻮ ﺇﻟﻴﻪ ﻫﻮ ﻋﺪﻡ ﻓﺮﺽ ﺍﻷﻫﻮﺍﺀ ﻭﺍﻟﻌﺼﺒﻴ‪‬ﺎﺕ ﻋﻠﻰ ﺍﻵﺧﺮﻳﻦ ‪ ،‬ﻣﺎ ﻧﺪﻋﻮ ﺇﻟﻴﻪ ﻫﻮ‬
‫ﻋﺪﻡ ﺟﻌﻞ ﺭﻭﺍﻳﺎﺕ ﺍﻟﺘﺎﺭﻳﺦ ﻭﺍﺟﺘﻬﺎﺩﺍﺕ ﺑﻌﺾ ﺍﻟﺴﺎﺑﻘﲔ ﺣﺠ‪‬ﺔ ﻋﻠﻰ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻣﺎ‬
‫ﻧﺪﻋﻮ ﺇﻟﻴﻪ ﻫﻮ ﻋﺪﻡ ﺍﳌﺘﺎﺟﺮﺓ ﺑﺎﻟﺪ‪‬ﻳﻦ ﻷﺟﻞ ﺃﻫﺪﺍﻑ ﺳﻴﺎﺳﻴ‪‬ﺔ ﺿﻴ‪‬ﻘﺔ ‪ ..‬ﻭﻛﻞﱡ ﺫﻟﻚ – ﳑ‪‬ﺎ‬
‫ﻧﺪﻋﻮ ﺇﻟﻴﻪ – ﻻ ﳜﺮﺝ ﻋﻦ ﻛﻮﻧﻪ ﺗﱰﻳﻬﺎﹰ ﻟﻠﺪ‪‬ﻳﻦ ﺍﳊﻖ‪ ، ‬ﻭﻧﺄﻳﺎﹰ ﺑﻪ ﻋﻦ ﺷﻬﻮﺍﺕ ﺍﳌﺘﺴﻠﱢﻘﲔ‬
‫ﺍﳌﺘﺎﺟﺮﻳﻦ ﺑﻄﻬﺎﺭﺗﻪ ﻭﻧﻘﺎﺋﻪ ‪..‬‬
‫‪ ..‬ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﻧﺮﻯ ﻋﻘﻮﺑﺔﹰ ﺩﻧﻴﻮﻳ‪‬ﺔﹰ ﻟﻜﻞﱢ ﺍﳌﺴﺎﺋﻞ ﺍﳌﺘﻌﻠﹼﻘﺔ ﺑﺎﻟﻌﻘﻴﺪﺓ ‪ ،‬ﻭﻻ‬
‫ﺗﺘﺠﺎﻭﺯ ﺍﻟﻌﻘﻮﺑﺎﺕ ﺍﻟﺪﻧﻴﻮﻳ‪‬ﺔ ﺍﻟﱵ ﺗﺮﺩ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻛﻮ‪‬ﺎ ﺟﺰﺍﺀً ﳉﻨﺎﻳﺎﺕ ‪‬ﺘﻚ ﺣﺮﻣﺔ‬
‫ﺃﻋﺮﺍﺽ ﺍﻟﻨﺎﺱ ﻭﺃﻣﻮﺍﳍﻢ ﻭﺩﻣﺎﺋﻬﻢ ‪..‬‬
‫ﻟﺬﻟﻚ ﻧﺮﻯ ﻋﻘﻮﺑﺔ ﺍﻟﺰﻧﺎ ‪ ،‬ﻭﻋﻘﻮﺑﺔ ﺍﻹﺗﻴﺎﻥ ﺑﺎﻟﻔﺎﺣﺸﺔ ‪ ،‬ﻭﻋﻘﻮﺑﺔ ﺭﻣﻲ ﺍﶈﺼﻨﺎﺕ ‪،‬‬
‫ﻭﻋﻘﻮﺑﺔ ﺍﻟﺴﺮﻗﺔ ‪ ،‬ﻭﻋﻘﻮﺑﺔ ﺍﻻﻋﺘﺪﺍﺀ ﻋﻠﻰ ﺩﻣﺎﺀ ﺍﻵﺧﺮﻳﻦ ‪ ،‬ﻭﻋﻘﻮﺑﺎﺕ ﺍﻻﻋﺘﺪﺍﺀ ﻋﻠﻰ ﺣﻴﺎ‪‬ﻢ‬
‫ﺍﻟﺸﺨﺼﻴ‪‬ﺔ ‪ .....‬ﻭﰲ ﻛﻞﱢ ﺫﻟﻚ ﺗﺄﻛﻴﺪ‪ ‬ﻋﻠﻰ ﺣﺮﻳ‪‬ﺔ ﺍﳌﻌﺘﻘﺪ ‪ ،‬ﻭﺃﻥ ﳜﺘﺎﺭ ﺍﻹﻧﺴﺎﻥ ﻣﺎ ﻳﺮﻳﺪ ﰲ‬
‫ﻋﻘﻴﺪﺗﻪ ﺣﺮ‪‬ﺍﹰ ‪ ،‬ﺷﺮﻳﻄﺔ ﺃﻻﹼ ﻳﺘﻌﺪ‪‬ﻯ ﻋﻠﻰ ﺣﺮﻳ‪‬ﺎﺕ ﺍﻵﺧﺮﻳﻦ ﻭﺣﻘﻮﻗﻬﻢ ‪ ..‬ﻓﺎﻟﻌﻘﻮﺑﺎﺕ ﺍﻟﺼﺮﳛﺔ‬
‫ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻓﹸﺮﹺﺿ‪‬ﺖ ﳊﻤﺎﻳﺔ ﺍﻹﻧﺴﺎﻥ ‪ ،‬ﻭﻟﻴﺲ ﻟﻔﺮﺽ ﺷﻲﺀٍ ﻋﻠﻴﻪ ‪ ،‬ﻭﰲ ﻛﻞﱢ ﺫﻟﻚ‬
‫ﺗﺘﺠﻠﹼﻰ ﺣﻜﻤﺔ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺗﺄﻣﲔ ﺣﺮﻳ‪‬ﺔ ﺍﻹﻧﺴﺎﻥ ﻟﻴﺨﺘﺎﺭ ﺩﻭﻥ ﺇﻛﺮﺍﻩ ‪ ،‬ﻭﺫﻟﻚ ﻣﻦ ﺃﻫﻢ‬
‫ﻣﻘﺘﻀﻴﺎﺕ ﺍﻻﻣﺘﺤﺎﻥ ﺍﻟﻌﺎﺩﻝ ﻟﻺﻧﺴﺎﻥ ﰲ ﺣﻴﺎﺗﻪ ﺍﻟﺪﻧﻴﺎ ‪..‬‬
‫‪ ..‬ﻣﻦ ﻫﺬﺍ ﺍﳌﺒﺪﺃ ﺍﻟﻘﺮﺁﱐ ﺍﻟﻮﺍﺿﺢ ﺍﻟﺼﺮﻳﺢ ‪ ،‬ﻧﻔﻬﻢ ﺩﻻﻻﺕ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﰲ ﻛﺘﺎﺏ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﱵ ﺗﺒﻴ‪‬ﻦ ﻟﻨﺎ ﺃﻥﱠ ﺍﳊﻜﻢ ﻫﻮ ﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻟﻴﺲ ﻷﻱ‪ ‬ﻏﲑﻩ ‪..‬‬
‫! ‪$kp 5Í‬‬ ‫‪t “t R&r $! B¨ N2‬‬
‫‪ª #$ A‬‬ ‫‪à tä $! /t #äu ru O‬‬
‫‪ó Fç R&r $! d‬‬ ‫‪ß Gç Šø J‬‬
‫‪y qJ‬‬ ‫™ ‪£‬‬
‫‪y ä[ $! J‬‬ ‫‪ó &r w‬‬
‫™ ‪y‬‬ ‫¾ ‪H )Î‬‬
‫‪ÿ mÏ RÏ rŠß `BÏ b‬‬ ‫) ‪ß 7ç è÷ ?s $Bt‬‬
‫‪t r‰‬‬

‫‪£`Å3»s9ur ãNÍh‹s)ø9$# ßûïÏe$!$# y7Ï9ºsŒ 4 çn$-ƒÎ) HwÎ) (#ÿr߉ç7÷ès? žwr& t•tBr& 4 ¬! žwÎ) ãNõ3ßÛø9$# ÈbÎ) 4 ?`»sÜù=ß™ `ÏB‬‬

‫&‪ ] ( šcqßJn=ôètƒ Ÿw Ĩ$¨Z9$# uŽsYò2r‬ﻳﻮﺳﻒ ‪[ ٤٠ :‬‬

١٠٣  
4 ÿ¾ÏmÎ/ šcqè=ÉÚ÷ètGó¡n@ $tB ”ωZÏã $tB 4 ¾ÏmÎ/ OçFö/¤‹Ÿ2ur ’În1§‘ `ÏiB 7puZÉi•t/ 4’n?tã ’ÎoTÎ) ö@è% )
[ ٥٧ : ‫ ( ] ﺍﻷﻧﻌﺎﻡ‬tû,Î#ÅÁ»xÿø9$# çŽö•yz uqèdur ( ¨,ysø9$# •Èà)tƒ ( ¬! žwÎ) ãNõ3ßÛø9$# ÈbÎ)

: ‫ ( ] ﺍﻷﻧﻌﺎﻡ‬tûüÎ7Å¡»ptø:$# äíuŽó r& uqèdur ãNõ3çtø:$# ã&s! Ÿwr& 4 Èd,ysø9$# ãNßg9s9öqtB «!$# ’n<Î) (#ÿr–Šâ‘ §NèO )
[ ٦٢
$pkÍ5 ª!$# tAt“Rr& !$¨B Nà2ät!$t/#uäur óOçFRr& !$ydqßJçGøŠ£Jy™ [ä!$yJó™r& HwÎ) ÿ¾ÏmÏRrߊ `ÏB tbr߉ç7÷ès? $tB )
£`Å3»s9ur ãNÍh‹s)ø9$# ßûïÏe$!$# y7Ï9ºsŒ 4 çn$-ƒÎ) HwÎ) (#ÿr߉ç7÷ès? žwr& t•tBr& 4 ¬! žwÎ) ãNõ3ßÛø9$# ÈbÎ) 4 ?`»sÜù=ß™ `ÏB

[ ٤٠ : ‫ ( ] ﻳﻮﺳﻒ‬šcqßJn=ôètƒ Ÿw Ĩ$¨Z9$# uŽsYò2r&

ÓÍ_øîé& !$tBur ( 7ps%Ìh•xÿtG•B 5>ºuqö/r& ô`ÏB (#qè=äz÷Š$#ur 7‰Ïnºur 5>$t/ .`ÏB (#qè=äzô‰s? Ÿw ¢ÓÍ_t6»tƒ tA$s%ur )
È@©.uqtGuŠù=sù Ïmø‹n=tæur ( àMù=©.uqs? Ïmø‹n=tã ( ¬! žwÎ) ãNõ3çtø:$# ÈbÎ) ( >äóÓx« `ÏB «!$# šÆÏiB Nä3Ztã

[ ٦٧ : ‫ ( ] ﻳﻮﺳﻒ‬tbqè=Åe2uqtFßJø9$#

Ïmø‹s9Î)ur ãNõ3çtø:$# ã&s!ur ( Íot•ÅzFy$#ur 4’n<rW{$# ’Îû ߉ôJptø:$# çms9 ( uqèd žwÎ) tm»s9Î) Iw ª!$# uqèdur )
[ ٧٠ : ‫ ( ] ﺍﻟﻘﺼﺺ‬tbqãèy_ö•è?

ã&s! 4 ¼çmygô_ur žwÎ) î7Ï9$yd >äóÓx« ‘@ä. 4 uqèd žwÎ) tm»s9Î) Iw ¢ t•yz#uä $·g»s9Î) «!$# yìtB äíô‰s? Ÿwur )
[ ٨٨ : ‫ ( ] ﺍﻟﻘﺼﺺ‬tbqãèy_ö•è? Ïmø‹s9Î)ur â/õ3çtø:$#
‫ ﻭﺫﻟﻚ‬، ‫ﺮﻭﻥ ﺇﻟﻴﻪ‬‫ﻠﻮﻥ ﻭﺍﳌﺰﻣ‬‫ ﰲ ﻛﻞﱢ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ﻻ ﻧﺮﻯ ﺇﺷﺎﺭﺓﹰ ﳌﺎ ﻳﺬﻫﺐ ﺍﳌﻄﺒ‬..
، ‫ﺓ‬‫ﻓﺔ ) ﺍﻟﱵ ﺗﻨﺎﻗﺾ ﻣﺎ ﺟﺎﺀ ﺑﻪ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ( ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﺑﺎﻟﻘﻮ‬‫ﻢ ﺍﳌﺘﻄﺮ‬‫ﺭﺍ‬‫ﺑﻔﺮﺽ ﺗﺼﻮ‬
‫ ﻣﻦ ﺃﺟﻞ ﺃﻫﺪﺍﻑ‬، ‫ﺍﻗﺔ ﲣﻄﻒ ﺃﺑﺼﺎﺭ ﺍﻟﺴﺬﹼﺝ ﻭﺍﻟﺒﺴﻄﺎﺀ ﻣﻦ ﺍﻟﻌﻮﺍﻡ‬‫ ﺑﺮ‬‫ﲢﺖ ﺷﻌﺎﺭﺍﺕ‬
.. ‫ﺔ ﲝﺘﺔ ﻻ ﻋﻼﻗﺔ ﳍﺎ ﲟﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﻣﻦ ﻗﺮﻳﺐ ﻭﻻ ﻣﻦ ﺑﻌﻴﺪ‬‫ﺳﻴﺎﺳﻴ‬
.. ‫ ﻣﻦ ﺍﻟﻮﻗﻮﻑ ﻋﻨﺪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‬‫ ﻭﰲ ﺳﻴﺎﻕ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻻ ﺑﺪ‬..
‫‪١٠٤ ‬‬ ‫‪‬‬
‫‪bÎ*sù ( óOä3ZÏB Í•öDF{$# ’Í<'ré&ur tAqß™§•9$# (#qãè‹ÏÛr&ur ©!$# (#qãè‹ÏÛr& (#þqãYtB#uä tûïÏ%©!$# $pkš‰r'¯»tƒ‬‬ ‫)‬
‫?‪y7Ï9ºsŒ 4 Ì•ÅzFy$# ÏQöqu‹ø9$#ur «!$$Î/ tbqãZÏB÷sè? ÷LäêYä. bÎ) ÉAqß™§•9$#ur «!$# ’n<Î) çnr–Šã•sù &äóÓx« ’Îû ÷Läêôãt“»uZs‬‬

‫‪ ] ( ¸xƒÍrù's? ß`|¡ômr&ur ׎ö•yz‬ﺍﻟﻨﺴﺎﺀ ‪[ ٥٩ :‬‬

‫‪ ..‬ﺃﺣﻜﺎﻡ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻭﺍﻟﱵ ﲢﻤﻞ ﺃﻣﺮﻳﻦ ﺍﺛﻨﲔ ﺑﺎﻟﻄﺎﻋﺔ ‪ ،‬ﻣﻮﺟ‪‬ﻬﺔﹲ ﳉﻤﻠﺔ ﺍﳌﺆﻣﻨﲔ‬
‫‪ ..... ( (#þqãYtB#uä tûïÏ%©!$#‬ﻭﻫﺆﻻﺀ ﺍﳌﺆﻣﻨﻮﻥ ﻳﺆﻣﻨﻮﻥ ﺑﺎﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻟﺬﻟﻚ ﻳﺆﻣ‪‬ﺮﻭﻥ‬ ‫‪$pkš‰r'¯»tƒ‬‬ ‫)‬
‫(( ‪ ..‬ﻭﻳﺆﻣﻨﻮﻥ ﲟﺎ ﳛﻤﻠﻪ ﺍﻟﺮﺳﻮﻝ ‪ r‬ﻣﻦ ﻣﻨﻬﺞ ‪ ،‬ﻭﲟﺎ‬ ‫&‪©!$# (#qãè‹ÏÛr‬‬ ‫ﺑﻄﺎﻋﺔ ﺍﷲ ﺗﻌﺎﱃ )‬
‫ﻳﺴﺘﻨﺒﻄﻪ ﺃﻭﻟﻮ ﺍﻟﻨﻬﻰ ﻭﺍﻟﺘﺪﺑ‪‬ﺮ ﻭﺍﻟﺘﻌﻘﹼﻞ ﻭﺍﻟﺘﻔﻜﹼﺮ ) ﺃﻭﻟﻮﺍ ﺍﻷﻣﺮ ( ﻣﻨﻬﻢ ‪ ،‬ﺿﻤﻦ ﺇﻃﺎﺭ ﻣﻨﻬﺞ‬
‫ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﺬﻱ ﺃﹸﻧﺰﻝ ﻋﻠﻰ ﺍﻟﺮﺳﻮﻝ ‪ .. r‬ﻭﻟﺬﻟﻚ ‪ ..‬ﻳ‪‬ﺆﻣﺮﻭﻥ ﺑﻄﺎﻋﺔ ﺍﻟﺮﺳﻮﻝ ﻭﺃﻭﱄ ﺍﻷﻣﺮ‬
‫ﻣﻨﻬﻢ ‪.. ( ( óOä3ZÏB Í•öDF{$# ’Í<'ré&ur tAqß™§•9$# (#qãè‹ÏÛr&ur ) :‬‬
‫‪ ..‬ﻫﺬﺍﻥ ﺍﻷﻣﺮﺍﻥ ﺍﻹﳍﻴﺎﻥ ﳘﺎ ﻟﻠﻤﺆﻣﻨﲔ ﻓﻘﻂ ﺑﺎﷲ ﺗﻌﺎﱃ ﻭﲟﺎ ﳛﻤﻠﻪ ﺍﻟﺮﺳﻮﻝ ‪ r‬ﻭﲟﺎ‬
‫( ﻻ ﺗﻌﲏ‬ ‫‪( óOä3ZÏB Í•öDF{$# ’Í<'ré&ur‬‬ ‫ﻳﺴﺘﻨﺒﻄﻪ ﺃﻭﻟﻮ ﺍﻷﻣﺮ ﻣﻦ ﻣﻨﻬﺞ ﺍﻟﺮﺳﺎﻟﺔ ‪ ...‬ﻭﺍﻟﻌﺒﺎﺭﺓ )‬
‫ﺍﳊﻜﺎﻡ ﻛﺴﻴﺎﺳﻴ‪‬ﲔ ‪ ،‬ﻓﻬﻲ ﺗﻌﲏ ﺃﻭﱄ ﺍﻟﻨﻬﻰ ﻭﺍﻟﺘﻌﻘﹼﻞ ﻭﺍﻟﺘﺪﺑ‪‬ﺮ ‪ ،‬ﻭﺫﻟﻚ ﺿﻤﻦ ﺇﻃﺎﺭ ﻣﻨﻬﺞ‬
‫ﺍﻟﺮﺳﺎﻟﺔ ) ‪ .. ( tAqß™§•9$#‬ﻭﻟﺬﻟﻚ ﻧﺮﻯ ﺃﻥﱠ ) ‪ ( tAqß™§•9$#‬ﻭ‪ ( Í•öDF{$# ’Í<'ré&ur ) ‬ﻣﻦ ﺍﳌﺆﻣﻨﲔ‬
‫‪’Í<'ré&ur tAqß™§•9$# (#qãè‹ÏÛr&ur‬‬ ‫ﺑﺪﻟﻴﻞ ﻛﻠﻤﺔ ) ‪ ، ( ( óOä3ZÏB‬ﺟﺎﺀﺍ ﺿﻤﻦ ﺇﻃﺎﺭ ﻃﺎﻋﺔ ﻭﺍﺣﺪﺓ )‬
‫‪.. ( ( óOä3ZÏB Í•öDF{$#‬‬
‫ﻓﻄﺎﻋﺔ ﺃﻭﱄ ﺍﻷﻣﺮ ﲟﻌﲎ ﺃﻭﱄ ﺍﻟﻨﻬﻰ ﻭﺍﻟﻌﻘﻞ ﻭﺍﻟﺘﺪﺑ‪‬ﺮ ﻟﻴﺴﺖ ﻣﻨﻔﺼﻠﺔ ﻋﻦ ﻃﺎﻋﺔ ﺍﻟﺮﺳﻮﻝ‬
‫‪ ،‬ﲟﻌﲎ ﻟﻴﺴﺖ ﻣﻨﻔﺼﻠﺔ ﻋﻦ ﻣﻨﻬﺞ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﺬﻱ ﺃﻧﺰﻟﻪ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻟﺬﻟﻚ ﺗﺮﺩ ﻃﺎﻋﺔ ﻭﺍﺣﺪﺓ‬
‫ﻣﺸﺘﺮﻛﺔ ﳍﺬﻳﻦ ﺍﻷﻣﺮﻳﻦ ) ‪ .. ( ( óOä3ZÏB Í•öDF{$# ’Í<'ré&ur tAqß™§•9$# (#qãè‹ÏÛr&ur‬ﻭﰲ ﺫﻟﻚ ﺩﻟﻴﻞﹲ‬
‫ﻋﻠﻰ ﺍﻟﺘﺤﺎﻡ ﻫﺬﻳﻦ ﺍﻷﻣﺮﻳﻦ ﲟﺸﺘﺮﻙ ﻫﻮ ﻣﻨﻬﺞ ﺍﻟﺮﺳﺎﻟﺔ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﺎﳌﺴﺄﻟﺔ ﻟﻴﺴﺖ ﺳﻴﺎﺳﻴ‪‬ﺔ‬
‫‪١٠٥ ‬‬ ‫‪‬‬
‫ﺃﺑﺪﺍﹰ ‪ ،‬ﺍﳌﺴﺄﻟﺔ ﻓﻜﺮﻳ‪‬ﺔ ﺗﺘﻌﻠﱠﻖ ﺑﺎﻟﺒﺤﺚ ﻭﺍﻻﺳﺘﻨﺒﺎﻁ ﻣﻦ ﻣﻨﻬﺞ ﺍﻟﺮﺳﺎﻟﺔ ‪ ،‬ﻭﺍﳌﻄﺎﻟﹶﺐ ﺑﺎﺗ‪‬ﺒﺎﻉ ﺫﻟﻚ‬
‫ﻫﻢ ﲨﻠﺔ ﺍﳌﺆﻣﻨﲔ ﲟﻨﻬﺞ ﺍﻟﺮﺳﺎﻟﺔ ‪..‬‬
‫( ﻻ ﺗﻌﲏ ﺍﳊﻜﹼﺎﻡ ﺍﻟﺴﻴﺎﺳﻴ‪‬ﲔ ﻛﻤﺎ‬ ‫‪( óOä3ZÏB Í•öDF{$# ’Í<'ré&ur‬‬ ‫ﻭﳑ‪‬ﺎ ﻳﺆﻛﱢﺪ ﺃﻥﱠ ﺍﻟﻌﺒﺎﺭﺓ )‬
‫) ‪’n<Î) çnr–Šã•sù &äóÓx« ’Îû ÷Läêôãt“»uZs? bÎ*sù‬‬ ‫ﻳﺬﻫﺐ ﺍﻟﻜﺜﲑﻭﻥ ﺟﺮﻳﺎﹰ ﻭﺭﺍﺀ ﺍﳌﻮﺭﻭﺙ ‪ ،‬ﻫﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‬
‫‪ ، ( ¸xƒÍrù's? ß`|¡ômr&ur ׎ö•yz y7Ï9ºsŒ 4 Ì•ÅzFy$# ÏQöqu‹ø9$#ur «!$$Î/ tbqãZÏB÷sè? ÷LäêYä. bÎ) ÉAqß™§•9$#ur «!$#‬ﻓﺮﺩ‪‬‬
‫ﺍﻷﻣﺮ ﺍﳌﺘﻨﺎﺯﻉ ﻓﻴﻪ ﺇﱃ ﺍﻟﻔﻄﺮﺓ ﺍﻟﻨﻘﻴ‪‬ﺔ ﺍﻟﱵ ﻓﻄﺮ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﻨﺎﺱ ﻋﻠﻴﻬﺎ ﰲ ﺗﻔﺎﻋﻠﻬﺎ ﻣﻊ ﻣﻨﻬﺞ‬
‫ﺍﻟﺮﺳﺎﻟﺔ ) ‪ ( ÉAqß™§•9$#ur «!$# ’n<Î) çnr–Šã•sù‬ﻫﻮ ﻣﻦ ﺃﺟﻞ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺍﳋﲑ ) ‪( ׎ö•yz y7Ï9ºsŒ‬‬
‫ﻭﺇﱃ ﺃﺣﺴﻦ ﺗﺄﻭﻳﻞ ﻓﻴﻤﺎ ﰎﱠ ﺍﻟﺘﻨﺎﺯﻉ ﺍﻟﻔﻜﺮﻱ ﺣﻮﻟﻪ ) ‪ .. ( ¸xƒÍrù's? ß`|¡ômr&ur‬ﻓﺎﳌﺴﺄﻟﺔ ﻣﺴﺄﻟﺔ‬
‫ﺧﻼﻑ ﻓﻜﺮﻱ ﰲ ﺍﻟﺘﺄﻭﻳﻞ ‪ ،‬ﻭﻟﻴﺴﺖ ﻣﺴﺄﻟﺔ ﺣﻜﻢ ﺳﻴﺎﺳﻲ ‪..‬‬
‫‪ ..‬ﻣﻦ ﻫﻨﺎ ﻗﻠﻨﺎ ﺇﻥﱠ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( ( óOä3ZÏB Í•öDF{$# ’Í<'ré&ur‬ﺗﻌﲏ ﺃﻭﱄ ﺍﻟﻨﻬﻰ ﻭﺍﻟﺘﻌﻘﹼﻞ‬
‫ﻭﺍﻟﺘﺪﺑ‪‬ﺮ ‪ ،‬ﻭﻻ ﻋﻼﻗﺔ ﳍﺎ ﺑﺎﳊﻜﹼﺎﻡ ﺍﻟﺴﻴﺎﺳﻴ‪‬ﲔ ﻻ ﻣﻦ ﻗﺮﻳﺐ ﻭﻻ ﻣﻦ ﺑﻌﻴﺪ ‪ ،‬ﺇﻻﱠ ﰲ ﻛﻮ‪‬ﻢ‬
‫ﻣﺘﺪﺑ‪‬ﺮﻳﻦ ﻣﺴﺘﻨﺒﻄﲔ ﻟﻠﺤﻖ‪ ‬ﺑﺎﺣﺜﲔ ﻋﻨﻪ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫‪ ..‬ﻭﻣﻊ ﻛﻞﱢ ﺫﻟﻚ ‪ ..‬ﻻ ﻧﺮﻯ ﻋﻘﺎﺑﺎﹰ ﺩﻧﻴﻮﻳ‪‬ﺎﹰ ﳌﻦ ﻻ ﻳﻠﺘﺰﻡ ‪‬ﺬﻩ ﺍﻟﻄﺎﻋﺔ ‪ ،‬ﻓﺎﻟﻘﻀﻴ‪‬ﺔ ﺗﺘﻌﻠﱠﻖ‬
‫ﺑﺈﳝﺎﻥ ﺍﻹﻧﺴﺎﻥ ‪ ،‬ﻭﻫﻲ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﺍﻷﺣﻜﺎﻡ ﺍﻟﺪﻧﻴﻮﻳ‪‬ﺔ ﻣﺒﻨﻴ‪‬ﺔ ﻋﻠﻰ ﻇﺎﻫﺮ ﻣﺎ ﻳﺮﺗﻜﺒﻪ‬
‫ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﳐﺎﻟﻔﺎﺕ ﻣﻊ ﺍﻵﺧﺮﻳﻦ ﻭﺟﺮﺍﺋﻢ ﰲ ﺍ‪‬ﺘﻤﻊ ‪..‬‬
‫ﻣﻦ ﻫﻨﺎ ﻧﺮﻯ ﺃﻥﱠ ﺍﳌﺘﺎﺟﺮﺓ ﺑﺂﻳﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﻷﻏﺮﺍﺽ ﺳﻴﺎﺳﻴ‪‬ﺔ ﺭﺧﻴﺼﺔ ‪ ،‬ﻫﻲ ﻣﻦ ﺟﻬﺔ‬
‫ﺗﺴﻲﺀ ﳌﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ﺑﻮﺿﻌﻪ ﺳﻠﱠﻤﺎﹰ ﻟﻠﻤﻜﺎﺳﺐ ﺍﻟﺴﻴﺎﺳﻴ‪‬ﺔ ﻭﻣﺎﺩ‪‬ﺓﹰ ﻟﻠﺘﺠﺎﺭﺓ ﻓﻴﻪ ‪ ،‬ﻭﻣﻦ ﺟﻬﺔ‬
‫ﺃﹸﺧﺮﻯ ﺗﺴﻲﺀ ﳌﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ﻛﻮﻥ ﻫﺬﻩ ﺍﳌﺘﺎﺟﺮﺓ ﺗﻘﺪ‪‬ﻡ ﻟﻶﺧﺮﻳﻦ ﺍﻟﻔﻬﻢ‪ ‬ﺍﳋﺎﻃﺊ ﻟﻠﺪ‪‬ﻳﻦ ﻋﻠﻰ‬
‫ﺃﻥﱠ ﻫﺬﺍ ﺍﻟﻔﻬﻢ ﺍﳋﺎﻃﺊ ﻫﻮ ﻋﲔ ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ﻭﻣﺮﺍﺩﻩ ‪..‬‬
‫‪ ..‬ﻭﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﳌﻠﻔﹼﻘﺔ ﻋﻠﻰ ﺍﻟﻨﱯ‪ r ‬ﻓﻴﻤﺎ ﻳﺴﻤ‪‬ﻰ ﺑﺎﻟﺼﺤﺎﺡ ﻭﻏﲑﻫﺎ ‪ ،‬ﻋﻨﺪ ﺍﻟﺴﻨ‪‬ﺔ‬
‫ﻭﺍﻟﺸﻴﻌﺔ ﻋﻠﻰ ﺣﺪ‪ ‬ﺳﻮﺍﺀ ‪ ،‬ﻭﺍﻟﱵ ﺗﺪﻋﻮ ﻻﺣﺘﻜﺎﺭ ﺍﳋﻼﺹ ﻭﻗﺘﻞ ﺍﻵﺧﺮ ﺃﻭ ﺗﻜﻔﲑﻩ ﺃﻭ ﺟﻌﻠﻪ‬
 ‫‪١٠٦ ‬‬ ‫‪‬‬
‫ﺑﺪﺭﺟﺔ ﺩﻧﻴﺎ ‪ ،‬ﻫﻲ – ﻟﻸﺳﻒ – ﻛﺜﲑﺓ ‪ ،‬ﻭﻛﺜﲑﺓ ﺟﺪﺍﹰ ‪ .....‬ﻓﻘﺪ ﻟﹸﻔﱢﻖ ﻋﻠﻰ ﺍﻟﺮﺳﻮﻝ ‪r‬‬
‫ﰲ ) ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﺣﺪﻳﺚ ‪ ٢٧٩٤ :‬ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ( ﺑﺄﻧ‪‬ﻪ ﻗﺎﻝ ‪ ] :‬ﻣ‪‬ﻦ‪ ‬ﺑ‪‬ﺪ‪‬ﻝﹶ‬
‫ﺩ‪‬ﻳﻨ‪‬ﻪ‪ ‬ﻓﹶﺎﻗﹾﺘ‪‬ﻠﹸﻮﻩ‪ .. [ ‬ﻭﻟﻔﱢﻖ ﻋﻠﻴﻪ ‪ r‬ﰲ ) ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺣﺪﻳﺚ ‪ ٣١٧٥‬ﺣﺴﺐ ﺗﺮﻗﻴﻢ‬
‫ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ( ﺃﻧ‪‬ﻪ ﻗﺎﻝ ‪ ] :‬ﻻ ﳛﻞﹼ ﺩﻡ ﺍﻣﺮﺉ ﻣﺴﻠﻢ ﻳﺸﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻﹼ ﺍﷲ ﻭﺃﻧ‪‬ﻲ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﺇﻻﹼ ﺑﺈﺣﺪﻯ ﺛﻼﺙ ﺍﻟﺜﻴ‪‬ﺐ ﺍﻟﺰﺍﱐ ﻭﺍﻟﻨﻔﺲ ﺑﺎﻟﻨﻔﺲ ﻭﺍﻟﺘﺎﺭﻙ ﻟﺪﻳﻨﻪ ﺍﳌﻔﺎﺭﻕ ﻟﻠﺠﻤﺎﻋﺔ [ ‪..‬‬
‫ﻭﻟﹸﻔﱢﻖ ﻋﻠﻴﻪ ‪ r‬ﰲ ) ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ﺣﺪﻳﺚ ‪ ٣٩٥٣‬ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ( ﺃﻧ‪‬ﻪ ﻗﺎﻝ ‪ ] :‬ﻻ‬
‫ﳛﻞﹼ ﺩﻡ ﺍﻣﺮﺉ ﻣﺴﻠﻢ ﺇﻻﹼ ﺑﺈﺣﺪﻯ ﺛﻼﺙ ﺭﺟﻞ ﻛﻔﺮ ﺑﻌﺪ ﺇﺳﻼﻣﻪ ﺃﻭ ﺯﱏ ﺑﻌﺪ ﺇﺣﺼﺎﻧﻪ ﺃﻭ‬
‫ﻗﺘﻞ ﻧﻔﺴﺎﹰ ﺑﻐﲑ ﻧﻔﺲ [ ‪ ..‬ﻭﻟﹸﻔﱢﻖ ﻋﻠﻴﻪ ‪ r‬ﰲ ) ﻣﺴﻨﺪ ﺃﲪﺪ ﺣﺪﻳﺚ ‪ ٤٢٣‬ﺣﺴﺐ ﺗﺮﻗﻴﻢ‬
‫ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ( ﺃﻧ‪‬ﻪ ﻗﺎﻝ ‪ ] :‬ﻻ ﳛﻞﹼ ﺩﻡ ﺍﻣﺮﺉ ﻣﺴﻠﻢ ﺇﻻﹼ ﺑﺈﺣﺪﻯ ﺛﻼﺙ ﺭﺟﻞ ﺯﱏ ﺑﻌﺪ ﺇﺣﺼﺎﻧﻪ‬
‫ﻓﻌﻠﻴﻪ ﺍﻟﺮﺟﻢ ﺃﻭ ﻗﺘﻞ ﻋﻤﺪﺍﹰ ﻓﻌﻠﻴﻪ ﺍﻟﻘﹶﻮﺩ ﺃﻭ ﺍﺭﺗﺪ‪ ‬ﺑﻌﺪ ﺇﺳﻼﻣﻪ ﻓﻌﻠﻴﻪ ﺍﻟﻘﺘﻞ [ ‪..‬‬
‫‪ ..‬ﻭﻛﻨ‪‬ﺎ ﻗﺪ ﺑﻴ‪‬ﻨﺎ ﺃﻥﱠ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( ( ÈûïÏe$!$# ’Îû on#t•ø.Î) Iw‬ﻭﺍﺿﺤﺔ ﻭﺻﺮﳛﺔ ﺑﺄﻧ‪‬ﻪ ﻻ‬
‫ﳛﻖ‪ ‬ﺍﳉﱪ ﻭﻻ ﺍﻟﻘﺴﺮ ﰲ ﻣﺴﺄﻟﺔ ﺍﻟﺪ‪‬ﻳﻦ ‪ ،‬ﺳﻮﺍﺀٌ ﻛﺎﻥ ﺫﻟﻚ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ﰲ ﺩﻳﻦﹴ ﻣ‪‬ﺤ‪‬ﺪ‪‬ﺩ‪ ‬ﺃﻡ‬
‫ﺑﻌﺪ ﺍﳋﺮﻭﺝ ﻣﻨﻪ ‪..‬‬
‫ﻭﻛﻠﻤﺔ ) ‪ ( ’Îû‬ﰲ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻻ ﺗﻌﻄﻴﻬﻢ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺃﻥﱠ ﻋﺪﻡ ﺍﻹﻛﺮﺍﻩ ﰲ‬
‫ﺍﻟﺪ‪‬ﻳﻦ ﺳﺎﺣﺘﻪ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ﰲ ﺍﻟﺪ‪‬ﻳﻦ ﺍﻹﺳﻼﻣﻲ ‪ ،‬ﻓﺘﺨﺼﻴﺺ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺑﻨﺎﺀً ﻋﻠﻰ‬
‫ﺫﻟﻚ ﻟﻴﺲ ﺻﺤﻴﺤﺎﹰ ‪ ،‬ﻭﻫﻮ ﳏﺎﻭﻟﺔ ﻟﻔﺮﺽ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﳌﻮﺿﻮﻋﺔ ﻭﺍﻷﻫﻮﺍﺀ ﺍﳌﺴﺒﻘﺔ ﺍﻟﺼﻨﻊ ﻋﻠﻰ‬
‫ﺩﻻﻻﺕ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ..‬ﻓﻜﻠﻤﺔ ) ‪ ((ÈûïÏe$!$#‬ﰲ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺗﻌﲏ ﺟﻨﺲ ﺍﻟﺪ‪‬ﻳﻦ‬
‫‪ ،‬ﻭﻟﻴﺴﺖ ﺧﺎﺻ‪‬ﺔﹰ ﺑﺎﻟﺪ‪‬ﻳﻦ ﺍﻹﺳﻼﻣﻲ ) ﺍﻟﺮﺳﺎﻟﺔ ﺍﳋﺎﲤﺔ ( ﺩﻭﻥ ﻏﲑﻩ ‪ ،‬ﻭﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ‬
‫ﺍﻟﺘﺎﻟﻴﺔ ﺗ‪‬ﻈﻬﺮ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ‪..‬‬
‫* ‪ÿ¾ÏmÎ/ $uZøŠ¢¹ur $tBur y7ø‹s9Î) !$uZøŠym÷rr& ü“Ï%©!$#ur %[nqçR ¾ÏmÎ/ 4Óœ»ur $tB ÈûïÏe$!$# z`ÏiB Nä3s9 tíuŽŸ°‬‬ ‫)‬
‫)‪ ](4 ÏmŠÏù(#qè%§•xÿtGs?ŸwurtûïÏe$!$#(#qãKŠÏ%r&÷br&( #Ó|¤ŠÏãur4Óy›qãBurtLìÏdºt•ö/Î‬ﺍﻟﺸﻮﺭﻯ ‪[ ١٣ :‬‬
 ‫‪١٠٧ ‬‬ ‫‪‬‬
‫‪ ..‬ﺇﻥﱠ ﻣﺎ ﻭﺻ‪‬ﻰ ﺍﷲ ﺗﻌﺎﱃ ﺑﻪ ﻧﻮﺣﺎﹰ ﻭﺇﺑﺮﺍﻫﻴﻢ ﻭﻣﻮﺳﻰ ﻭﻋﻴﺴﻰ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﻫﻮ ﻣـﻦ‬
‫) &‪(#qãKŠÏ%r&÷br‬‬ ‫ﺍﻟﺪ‪‬ﻳﻦ ‪ ،‬ﻛﻤﺎ ﺃﻥﱠ ﻣﺎ ﺃﻭﺣﺎﻩ ﺇﱃ ﳏﻤ‪‬ﺪ ‪r‬ﻫﻮ ﻣﻦ ﺍﻟﺪ‪‬ﻳﻦ ‪ ،‬ﻭﺍﻟﻌﺒـﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ـﺔ‬
‫‪(4 ÏmŠÏù(#qè%§•xÿtGs?ŸwurtûïÏe$!$#‬ﺍﻟﱵ ﺗﺼﻮ‪‬ﺭ ﺟﻮﻫﺮ ﻣﺎ ﺷﺮﻋﻪ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﺍﻟﺪ‪‬ﻳﻦ ﰲ ﻫﺬﺍ ﺍﻟﻨﺺ‪، ‬‬
‫ﻣﺘﻌﻠﱢﻘﺔﹲ ﺑﻜﻞﱢ ﺃﻭﻟﺌﻚ ﺍﻟﺮﺳﻞ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ‪ ،‬ﻭﻫﺬﺍ ﻳﺆﻛﱢﺪ ﺃﻥﱠ ﻛﻠﻤـﺔ ) ‪ (( ÈûïÏe$!$#‬ﻟﻴﺴـﺖ‬
‫ﺧﺎﺻ‪‬ﺔ ﺑﺎﻟﺪ‪‬ﻳﻦ ﺍﻟﺬﻱ ﺃﻧﺰﻟﻪ ﺍﷲ ﺗﻌﺎﱃ ﻋﱪ ﺍﻟﺮﺳﺎﻟﺔ ﺍﳋﺎﲤﺔ ‪..‬‬
‫‪ ..‬ﻭﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﺘﺎﻟﻴﺔ ﺗﺆﻛﹼﺪ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ‪..‬‬
‫) ‪öqs9ur ¾Ï&Íj#à2 Ç`ƒÏe$!$# ’n?tã ¼çnt•Îgôàã‹Ï9 Èd,ysø9$# ÈûïÏŠur 3“y‰ßgø9$$Î/ ¼ã&s!qß™u‘ Ÿ@y™ö‘r& ü”Ï%©!$# uqèd‬‬

‫‪ ](šcqä.ÎŽô³ßJø9$#onÌ•Ÿ2‬ﺍﻟﺘﻮﺑﺔ ‪[ ٣٣ :‬‬

‫‪ ..‬ﻓﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪ ( ¾Ï&Íj#à2 Ç`ƒÏe$!$# ’n?tã ¼çnt•Îgôàã‹Ï9 ) :‬ﺻﺮﳛﺔ ﰲ ﺃﻥﱠ ﻣﺎ ﺗﻌﻨﻴﻪ ﻛﻠﻤﺔ‬
‫‪ ( ( ÈûïÏe$!$# ) :‬ﻟﻴﺴﺖ ﺧﺎﺻ‪‬ﺔ ﺑﺎﻟﺪ‪‬ﻳﻦ ﺍﻟﺬﻱ ﺃﻧﺰﻟﻪ ﺍﷲ ﺗﻌﺎﱃ ﻋﱪ ﺍﻟﺮﺳﺎﻟﺔ ﺍﳋﺎﲤﺔ ‪ ..‬ﻭﻟﺬﻟﻚ‬
‫ﻓﻤﻦ ﺃﲰﺎﺀ ﻳﻮﻡ ﺍﻵﺧﺮﺓ ﻫﻮ ) ‪.. ( ÈûïÏd‰9$#ãPöqtƒ‬‬
‫) ‪ÇÊÐÈ ÈûïÏd‰9$# ãPöqtƒ $tB y71u‘÷Šr& !$tBur ÇÊÏÈ tûüÎ6ͬ!$tóÎ/ $pk÷]tã öNèd $tBur ÇÊÎÈ ÈûïÏd‰9$# tPöqtƒ $pktXöqn=óÁtƒ‬‬

‫‪(°!7‹Í´tBöqtƒã•øBF{$#ur( $\«ø‹x©<§øÿuZÏj9Ó§øÿtRà7Î=ôJs?ŸwtPöqtƒÇÊÑÈÉúïÏe$!$#ãPöqtƒ$tBy71u‘÷Šr&!$tB§NèO‬‬
‫] ﺍﻻﻧﻔﻄﺎﺭ ‪[ ١٩ – ١٥ :‬‬
‫ﺇﺫﺍﹰ ‪ ..‬ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) ‪ ( ( ÈûïÏe$!$# ’Îû on#t•ø.Î) Iw‬ﻳﻌﲏ ‪ :‬ﻻ ﺟﱪ ﻭﻻ ﻗﺴﺮ ﰲ ﻣﺴﺄﻟﺔ ﺍﻟﺪ‪‬ﻳﻦ ‪،‬‬
‫) ‪`ÏB÷sã‹ù=sù uä!$x© `yJsù‬‬ ‫ﺳﻮﺍﺀٌ ﻛﺎﻥ ﺫﻟﻚ ﺩﺧﻮﻻﹰ ﺃﻭ ﺧﺮﻭﺟﺎﹰ ﻣﻦ ﺃﻱ‪ ‬ﺩﻳﻦ ‪ ،‬ﻭﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ‬
‫‪ ](4 ö•àÿõ3u‹ù=sùuä!$x©ÆtBur‬ﺍﻟﻜﻬﻒ ‪ ، [ ٢٩ :‬ﺻﺮﳛﺔ ﰲ ﺗﺒﻴﺎﻥ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ‪ ..‬ﻭﻛﺬﻟﻚ ﺍﻵﻳﺔ‬
 ١٠٨  
4Ó®Lym }¨$¨Z9$# çnÌ•õ3è? |MRr'sùr& 4 $·èŠÏHsd öNßg•=à2 ÇÚö‘F{$# ’Îû `tB z`tBUy y7•/u‘ uä!$x© öqs9ur ) ‫ﺍﻟﻜﺮﳝﺔ‬
.. [ ٩٩ : ‫] ﻳﻮﻧﺲ‬(šúüÏZÏB÷sãB(#qçRqä3tƒ
‫ ﻭﻟﻴﺲ‬، ‫ﻳﻦ‬‫ﻗﻨﺎ ﺃﻥﱠ ﻋﺪﻡ ﺍﻹﻛﺮﺍﻩ ﺳﺎﺣﺘﻪ ﻗﺒﻞ ﺩﺧﻮﻝ ﺍﻟﺪ‬‫ﻰ ﻟﻮ ﻃﻠﱠﻘﻨﺎ ﻋﻘﻮﻟﻨﺎ ﻭﺻﺪ‬‫ﻭﺣﺘ‬
‫ﺭ – ﻏﲑ ﺍﻟﺴﻠﻴﻢ – ﺗﻨﻘﻀﻪ ﺍﻟﺮﻭﺍﻳﺔ ﺍﳌﻮﺿﻮﻋﺔ ﺍﻟﺘﺎﻟﻴﺔ ﺍﻟﱵ‬‫ ﻓﺈﻥﱠ ﻫﺬﺍ ﺍﻟﺘﺼﻮ‬، ‫ﺑﻌﺪ ﺩﺧﻮﻟﻪ‬
.. ‫ﺭ ﺍﻟﺒﺎﻃﻞ‬‫ﺳﻬﺎ ﻣﻌﺘﻨﻘﻮ ﻫﺬﺍ ﺍﻟﺘﺼﻮ‬‫ﻳﻘﺪ‬
: ‫ﺔ‬‫ ( ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‬٣٧٩ ) ‫ﺍﻟﺒﺨﺎﺭﻱ‬


 
: ‫ﺔ‬‫ ( ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‬٣١ ) ‫ﻣﺴﻠﻢ‬


 
( ‫ ﲟﻘﺎﺗﻠﺔ ﺍﻟﻨﺎﺱ ) ﻛﻞﹼ ﺍﻟﻨﺎﺱ‬r ‫ ﺃﹸﻣﺮ ﺍﻟﺮﺳﻮﻝ‬: ‫ﻫﺎﺗﺎﻥ ﺍﻟﺮﻭﺍﻳﺘﺎﻥ ﺍﳌﻮﺿﻮﻋﺘﺎﻥ ﺗﻘﻮﻻﻥ‬
‫ ﻭﺣﱴ ﻳﺼﻠﻮﺍ ﺻﻼﺗﻨﺎ ﻭﻳﺴﺘﻘﺒﻠﻮﺍ‬، ‫ﻳﻦ ﺍﻹﺳﻼﻣﻲ ﺍﻟﺬﻱ ﺃﻧﺰﻟﻪ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ‬‫ﺣﱴ ﻳﺆﻣﻨﻮﺍ ﺑﺎﻟﺪ‬
‫ ﻫﺬﺍ ﻣﺎ ﻳﻘﺮﺅﻩ ﻛـﻞﱡ‬.. ‫ ﻭﺇﻻﹼ ﻓﺪﻣﺎﺅﻫﻢ ﻣﻬﺪﻭﺭﺓ ﻭﺃﻣﻮﺍﳍﻢ ﻣﺴﺘﺒﺎﺣﺔ‬، ‫ﻗﺒﻠﺘﻨﺎ ﻭﻳﺬﲝﻮﺍ ﺫﺑﻴﺤﺘﻨﺎ‬
.. ‫ﺔ‬‫ ﺍﻷﺩﱏ ﻣﻦ ﻗﻮﺍﻋﺪ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴ‬‫ﻋﺎﻗﻞ ﻳﺪﺭﻙ ﺍﳊﺪ‬
‫ﺮ ﻛﻠﻤﺔ ﺍﻟﻨﺎﺱ ﰲ ﻫﺬﺍ‬‫ ﻟﻠﺮﻣﺎﺩ ﰲ ﺃﻋﲔ ﺍﻟﺒﺴﻄﺎﺀ ﺃﻥ ﻳﻔﺴ‬‫ﻭﻫﻨﺎﻙ ﻣﻦ ﳛﻠﻮ ﻟﻪ ﻛﺘﻠﺒﻴﺲ ﻭﺫﺭ‬
‫ﻬﺎ ﻻ‬‫ [ ﺑﺄﻧ‬] ‫ ﻇﻠﻤﺎﹰ ﻭﻋﺪﻭﺍﻧﺎﹰ‬r ‫ ﺍﳌﻜﺬﻭﺏ ﻭﺍﳌﻠﻔﱠﻖ ﻋﻠﻰ ﺍﻟﻨﱯ‬‫ﺍﻟﻨﺺ‬
‫ ﻫﻜـﺬﺍ ﳛﻠـﻮ‬.. ‫ﻤﺎ ﺗﻌﲏ ﺍﻟﺬﻳﻦ ﻳﻘﺎﺗﻠﻮﻧﻨﺎ ﻭﻳﺮﻳﺪﻭﻥ ﺇﺧﺮﺍﺟﻨﺎ ﻣﻦ ﺩﻳﺎﺭﻧـﺎ‬‫ ﺇﻧ‬، ‫ﺗﻌﲏ ﺍﻟﻨﺎﺱ‬
‫ ﻓﺒـﺪﻻﹰ ﻣـﻦ‬، ‫ﻟﺒﻌﻀﻬﻢ ﺃﻥ ﻳﻬﺮﺏ ﻣﻦ ﻣﻮﺍﺟﻬﺔ ﺣﻘﻴﻘﺔ ﺩﻻﻻﺕ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﳌﻜﺬﻭﺑـﺔ‬
 ‫‪١٠٩ ‬‬ ‫‪‬‬
‫ﺍﻻﻧﺼﻴﺎﻉ ﻟﻠﺤﻖ‪ ‬ﻭﺍﻻﻋﺘﺮﺍﻑ ﺃﻥﱠ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻣﻜﺬﻭﺑﺔ ﻭﲣﺎﻟﻒ ﻣﺎ ﺟﺎﺀ ﺑـﻪ ﻛﺘـﺎﺏ ﺍﷲ‬
‫ﺗﻌﺎﱃ ‪ ،‬ﺑﺪﻻﹰ ﻣﻦ ﺫﻟﻚ ﻳﻘﻮﻣﻮﻥ ﺑﺬﺭ‪ ‬ﺍﻟﺮﻣﺎﺩ ﰲ ﺃﻋﲔ ﺍﻟﻨﺎﺱ ﺍﻧﺘﺼﺎﺭﺍﹰ ﻟﺮﻭﺍﻳﺎﺕ ﺭﻓﻌﻮﻫـﺎ ﺇﱃ‬
‫ﻣﺴﺘﻮﻯ ﺍﻷﺻﻨﺎﻡ ‪ ،‬ﻭﺟﻌﻠﻮﻫﺎ ﺣﺠ‪‬ﺔ ﺣﱴ ﻋﻠﻰ ﺩﻻﻻﺕ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫‪..‬ﻛﻴﻒ ﻟﻜﻠﻤﺔ ] ‪ [ ‬ﺃﻻﹼ ﺗﻌﲏ ﺍﻟﻨﺎﺱ ؟!!! ‪ ..‬ﻛﻴﻒ ؟!!! ‪ ..‬ﺃﻟﻴﺴﺖ ﻛﻠﻤﺔ‬
‫ﺍﻟﻨﺎﺱ ﺗﺮﺩ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻭﰲ ﻋﺒﺎﺭﺓ ﲤﻨﻊ ﺍﻟﺮﺳﻮﻝ ‪ r‬ﺫﺍﺗﻪ ﻣﻦ ﺇﻛﺮﺍﻩ ﺍﻟﻨﺎﺱ ﻋﻠﻰ‬
‫) ‪4Ó®Lym}¨$¨Z9$# çnÌ•õ3è? |MRr'sùr&4$·èŠÏHsdöNßg•=à2ÇÚö‘F{$#’Îû `tBz`tBUyy7•/u‘ uä!$x© öqs9ur‬‬ ‫ﺍﻹﳝﺎﻥ ‪:‬‬
‫‪ (šúüÏZÏB÷sãB(#qçRqä3tƒ‬؟!!! ‪..‬‬
‫‪ ..‬ﻭﻟﻮ ﻓﺮﺿﻨﺎ ﺟﺪﻻﹰ ﺃﻧ‪‬ﻬﺎ ﺗﻌﲏ ﻣﻦ ﻳﻘﺎﺗﻠﻨﺎ ﻹﺧﺮﺍﺟﻨﺎ ﻣﻦ ﺩﻳﺎﺭﻧﺎ ‪ ،‬ﻟﻮ ﻓﺮﺿﻨﺎ ﺫﻟﻚ ﺟﺪﻻﹰ‬
‫‪ ،‬ﻓﻤﺎ ﻋﻼﻗﺔ ﺫﻟﻚ ﺑﺎﻟﻨﺼﻮﺹ ﺍﻟﺘﺎﻟﻴﺔ ﻟﻠﻌﺒﺎﺭﺓ ] ‪ [    ‬ﰲ ﺍﻟﺮﻭﺍﻳﺎﺕ‬
‫ﺍﳌﻜﺬﻭﺑﺔ ‪ ،‬ﻭﺍﻟﱵ ﺗﺒﻴ‪‬ﻦ ﺳﺒﺐ ﺍﻟﻘﺘﺎﻝ ﺍﳌﺰﻋﻮﻡ ﺍﻟﺬﻱ ﻳﻔﺘﺮﻭﻧﻪ ﻋﻠﻰ ﺍﻟﻨﱯ‪ r ‬ﺑﺄﻧ‪‬ﻪ ﺃﹸﻣﺮ ﺑﻪ ‪..‬‬
‫] ‪‬‬
‫‪[ ‬‬
‫] ‪‬‬
‫‪[ ‬‬
‫‪ ..‬ﻣﻦ ﻳﻘﺎﺗﻠﻨﺎ ﻹﺧﺮﺍﺟﻨﺎ ﻣﻦ ﺩﻳﺎﺭﻧﺎ ﻧﻘﺎﺗﻠﻪ ﻟﻨﺮﺩﻋﻪ ﻋﻦ ﺫﻟﻚ ‪ ،‬ﻭﻟﻴﺲ ﻟﻴﺬﺑﺢ ﺫﺑﻴﺤﺘﻨﺎ‬
‫ﻭﻟﻴﺴﺘﻘﺒﻞ ﻗﺒﻠﺘﻨﺎ ﻭﻟﻴﻌﺘﻨﻖ ﺩﻳﻨﻨﺎ ‪ ..‬ﺍﳌﺸﻜﻠﺔ ﻻ ﺗﻜﻤﻦ ﰲ ﻛﻮﻥ ﻫﺆﻻﺀ ﻻ ﻳﻌﺮﻓﻮﻥ ﺍﳊﻘﻴﻘﺔ‬
‫ﻓﺤﺴﺐ ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﺍﳌﺸﻜﻠﺔ ﺃﻳﻀﺎﹰ ﰲ ﻛﻮ‪‬ﻢ ﻻ ﳝﻠﻜﻮﻥ ﺇﺭﺍﺩﺓ ﻣﻌﺮﻓﺔ ﺍﳊﻘﻴﻘﺔ ‪ ،‬ﻭﻻ ﳝﺘﻠﻜﻮﻥ‬
‫ﺍﳉﺮﺃﺓ ﻋﻠﻰ ﺍﻟﻨﻄﻖ ‪‬ﺎ ‪ ..‬ﻓﻤﻦ ﻻ ﳝﻠﻚ ﺍﳉﺮﺃﺓ ﻋﻠﻰ ﻧﻄﻖ ﺍﳊﻖ‪ ‬ﻻ ﻳﻌﺮﻑ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻷﻥﱠ‬
‫‪`ÏB šcqããô‰tƒ $tB žcr&ur ‘,ysø9$# uqèd ©!$# cr'Î/ š•Ï9ºsŒ‬‬ ‫ﺍﳊﻖ‪ ‬ﺍﺳﻢ‪ ‬ﻣﻦ ﺃﲰﺎﺀ ﺍﷲ ﺗﻌﺎﱃ )‬
‫‪ ](玕Î6x6ø9$#•’Í?yèø9$#uqèd©!$#žcr&urã@ÏÜ»t6ø9$#uqèd¾ÏmÏRrߊ‬ﺍﳊﺞ ‪.. [ ٦٢ :‬‬
‫‪١١٠ ‬‬ ‫‪‬‬
‫‪ ..‬ﻣﺸﻜﻠﺘﻬﻢ ﺃﻧ‪‬ﻬﻢ ﻳﺘﺨﻴ‪‬ﻠﻮﻥ ﺣﺮﻳ‪‬ﺔ ﺍﳌﻌﺘﻘﺪ ﻟﻴﺴﺖ ﰲ ﺻﺎﱀ ﺍﻹﺳﻼﻡ ‪ ،‬ﻭﻛﺄﻥﱠ ﺍﳌﺴﻠﻤﲔ‬
‫ﻳﺘﻔﻠﱠﺘﻮﻥ ﻣﻦ ﺍﻹﺳﻼﻡ ﻭﻳﻨﺘﻬﺰﻭﻥ ﺍﻟﻔﺮﺻﺔ ﺍﳌﻨﺎﺳﺒﺔ ﻟﻠﺨﺮﻭﺝ ﻣﻨﻪ ‪ ،‬ﻭﻟﺬﻟﻚ ﳛـﺎﺭﺑﻮﻥ ﺣﺮﻳ‪‬ـﺔ‬
‫ﺍﳌﻌﺘﻘﺪ ﺑﻨﺎﺀً ﻋﻠﻰ ﺫﻟﻚ ‪ ...‬ﺇﻥﹼ ﺗﺼﻮ‪‬ﺭﻫﻢ ﻫﺬﺍ ﺩﻟﻴﻞﹲ ﻋﻠﻰ ﺃﻧ‪‬ﻬﻢ ﻻ ﻳﺮﻭﻥ ﺍﻹﺳﻼﻡ ﺇﻻﹼ ﻋﺼـﺒﻴ‪‬ﺔ‬
‫ﻣﺒﻨﻴ‪‬ﺔ ﻋﻠﻰ ﺍﻟﻌﺎﻃﻔﺔ ﺩﻭﻥ ﺍﳊﺠ‪‬ﺔ ﻭﺍﻟﺪﻟﻴﻞ ﻭﺍﻟﱪﻫﺎﻥ ‪ ،‬ﻓﺘﺼﻮ‪‬ﺭﻫﻢ ﻫﺬﺍ ﻫﻮ ﻧﺘﻴﺠـﺔ ﻣﻨـﻬﺠﻬﻢ‬
‫ﺍﻟﺘﺮﺍﺛﻲ ﺍﳉﻤﻌﻲ ﺍﻟﺬﻱ ﳛﺎﺭﺏ ﺍﻟﻌﻘﻞ ﺣﱴ ﰲ ﺗﻌﻘﹼﻠﻪ ﻵﻳﺎﺕ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻧﺘﻴﺠﺔ ﻋـﺪﻡ‬
‫ﺇﳝﺎ‪‬ﻢ ﺑﺄﻥﱠ ﺣﺠ‪‬ﺔ ﺍﳊﻖ ﺩﺍﺋﻤﺎﹰ ﻏﺎﻟﺒﺔ ‪..‬‬
‫‪ ..‬ﺇﺫﺍﹰ ‪ ..‬ﰲ ﺩﻭﻟﺔ ﻋﻠﻰ ﻣﻘﺎﺱ ﻣﻌﺘﻨﻘﻲ ﻫﺬﺍ ﺍﻟﻔﻜﺮ ﺍﻟﺬﻱ ﻳﻨﻘﻀﻪ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﲨﻠ ﹰﺔ‬
‫ﻭﺗﻔﺼﻴﻼﹰ ﻛﻤﺎ ﻧﺮﻯ ‪ ،‬ﺳﻴﺘﻢ‪ ‬ﻗﺘﻞ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﺃﻭ ﺗﺴﻔﻴﻬﻬﻢ ﻭﺇﻫﺎﻧﺘﻬﻢ ‪ ،‬ﻧﺘﻴﺠﺔ ﻻﺧﺘﻴﺎﺭﺍ‪‬ﻢ‬
‫ﺍﻟﺪ‪‬ﻳﻨﻴ‪‬ﺔ ﺃﻭ ﺍﳌﺬﻫﺒﻴ‪‬ﺔ ﺃﻭ ﺍﻟﻄﺎﺋﻔﻴ‪‬ﺔ ‪ ،‬ﻭﻛﻞﱡ ﺫﻟﻚ ﺳﻴﻨﺘﺞ ﻓﺘﻨﺎﹰ ﰲ ﺍ‪‬ﺘﻤﻊ ﻻ ﺗ‪‬ﺤ‪‬ﻤ‪‬ﺪ ﻋﻘﺒﺎﻫﺎ ‪..‬‬
‫ﻭﺳﻴﺘﻢ‪ ‬ﺗﻜﻔﲑ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﺃﻭ ﺍﺗ‪‬ﻬﺎﻣﻬﻢ ﺑﺎﻟﻔﺴﻖ ﻭﺍﻟﺰﻧﺪﻗﺔ ﺑﻨﺎﺀ ﻋﻠﻰ ﳐﺎﻟﻔﺎ‪‬ﻢ ﻷﻣﻮﺭ ﻻ‬
‫ﻭﺟﻮﺩ ﳍﺎ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﺩﺧﻠﺖ ﺍﻟﻔﻜﺮ ﺍﶈﺴﻮﺏ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ﻋﱪ ﺑﻌﺾ‬
‫ﺍﻟﺮﻭﺍﻳﺎﺕ ﻭﺑﻌﺾ ﺍﻷﻗﻮﺍﻝ ﻟﻔﻼﻥ ﻭﻋﻼﻥ ‪ ،‬ﺣﻴﺚ ﰎﱠ – ﻣﻊ ﺍﻟﺰﻣﻦ – ﲢﻮﻳﻞ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺎﺕ‬
‫ﻭﻫﺆﻻﺀ ﺍﻟﺮﺟﺎﻝ ﺇﱃ ﺃﺻﻨﺎﻡ ‪ ،‬ﻳﺘﻢ‪ ‬ﺍﻟﺘﻄﺒﻴﻞ ﻭﺍﻟﺘﺰﻣﲑ ﳍﺎ ﻋﻠﻰ ﺣﺴﺎﺏ ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫‪ ..‬ﻛﻴﻒ ﻧ‪‬ﻮﻓﱢﻖ ﺑﲔ ﺃﺣﻜﺎﻡ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﱵ ﺗﻨﺒﺾ ﺑﺎﻟﺮﲪﺔ ﻭﺍﳊﻜﻤﺔ ﻭﻋﺪﻡ‬
‫ﺍﻻﻋﺘﺪﺍﺀ ﻋﻠﻰ ﺍﻷﺑﺮﻳﺎﺀ ﻭﺍﻷﻃﻔﺎﻝ ‪ ،‬ﻭﺑﲔ ﺍﳊﺪﻳﺚ ﺍﻟﺘﺎﱄ ﺍﻟﺬﻱ ﻳﻌﺘﱪﻩ ) ﺍﳌﻄﺒ‪‬ﻠﻮﻥ ﻭﺍﳌﺰﻣ‪‬ﺮﻭﻥ‬
‫ﻟﻠﺪﻭﻟﺔ ﺍﻟﺘﺎﺭﳜﻴ‪‬ﺔ ﲢﺖ ﺷﻌﺎﺭ ﺍﻟﺪﻭﻟﺔ ﺍﻹﺳﻼﻣﻴ‪‬ﺔ ( ﻧﺼ‪‬ﺎﹰ ﻣﻘﺪ‪‬ﺳﺎﹰ ‪..‬‬
‫ﻣﺴﻠﻢ ) ‪ ( ٣٢٨١‬ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ‪:‬‬
‫ﻭ ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﻳ‪‬ﺤ‪‬ﻴ‪‬ﻰ ﺑ‪‬ﻦ‪ ‬ﻳ‪‬ﺤ‪‬ﻴ‪‬ﻰ ﻭ‪‬ﺳ‪‬ﻌ‪‬ﻴﺪ‪ ‬ﺑ‪‬ﻦ‪ ‬ﻣ‪‬ﻨ‪‬ﺼ‪‬ﻮﺭﹴ ﻭ‪‬ﻋ‪‬ﻤ‪‬ﺮ‪‬ﻭ ﺍﻟﻨ‪‬ﺎﻗ‪‬ﺪ‪ ‬ﺟ‪‬ﻤ‪‬ﻴﻌ‪‬ﺎ ﻋ‪‬ﻦ‪ ‬ﺍﺑ‪‬ﻦﹺ ﻋ‪‬ﻴ‪‬ﻴ‪‬ﻨ‪‬ﺔﹶ ﻗﹶﺎ ﹶﻝ‬
‫ﻳ‪‬ﺤ‪‬ﻴ‪‬ﻰ ﺃﹶﺧ‪‬ﺒ‪‬ﺮ‪‬ﻧ‪‬ﺎ ﺳ‪‬ﻔﹾﻴ‪‬ﺎﻥﹸ ﺑ‪‬ﻦ‪ ‬ﻋ‪‬ﻴ‪‬ﻴ‪‬ﻨ‪‬ﺔﹶ ﻋ‪‬ﻦ‪ ‬ﺍﻟ ‪‬ﺰﻫ‪‬ﺮﹺﻱ‪ ‬ﻋ‪‬ﻦ‪ ‬ﻋ‪‬ﺒ‪‬ﻴ‪‬ﺪ‪ ‬ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻦ‪ ‬ﺍﺑ‪‬ﻦﹺ ﻋ‪‬ﺒ‪‬ﺎﺱﹴ ﻋ‪‬ﻦ‪ ‬ﺍﻟﺼ‪‬ﻌ‪‬ﺐﹺ ﺑ‪‬ـﻦﹺ‬
‫ﺟ‪‬ﺜﱠﺎﻣ‪‬ﺔﹶ ﻗﹶﺎﻝﹶ ﺳ‪‬ﺌﻞﹶ ﺍﻟﻨ‪‬ﺒﹺﻲ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪‬ﻠﱠﻢ‪ ‬ﻋ‪‬ﻦ‪ ‬ﺍﻟﺬﱠﺭ‪‬ﺍﺭﹺﻱ‪ ‬ﻣ‪‬ـﻦ‪ ‬ﺍﻟﹾ ‪‬ﻤﺸ‪‬ـﺮﹺﻛ‪‬ﲔ‪ ‬ﻳ‪‬ﺒ‪‬ﻴ‪‬ﺘ‪‬ـﻮﻥﹶ‬
‫ﻓﹶﻴ‪‬ﺼ‪‬ﻴﺒ‪‬ﻮﻥﹶ ﻣ‪‬ﻦ‪ ‬ﻧﹺﺴ‪‬ﺎ‪‬ﺋﻬﹺﻢ‪ ‬ﻭ‪ ‬ﹶﺫﺭ‪‬ﺍﺭﹺﻳ‪‬ﻬﹺﻢ‪ ‬ﻓﹶﻘﹶﺎﻝﹶ ﻫ‪‬ﻢ‪ ‬ﻣ‪‬ﻨ‪‬ﻬ‪‬ﻢ‪‬‬
 ١١١  
‫ ﻓﻴﻤـﺎ‬، ‫ ﺍﻟﺘﺎﱄ ﺍﳌﹸﻘﺘﻄﹶﻊ ﻣﻦ ﻛﺘﺎﺏ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﺸﺮﺡ ﺍﻟﻨﻮﻭﻱ‬‫ ﻭﻟﻨﻨﻈﺮ ﰲ ﺍﻟﻨﺺ‬..
: ‫ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‬‫ﳜﺺ‬
 ]]


 



[[ 
‫ﺮﻳﻦ‬‫ﻠﲔ ﻭﺍﳌﺰﻣ‬‫ﻞ ﺍﳌﻄﺒ‬‫ﺒ‬‫ ﻣﻬﻤﺎ ﺑﻠﻐﺖ ﺍﻟﻜﻠﻤﺎﺕ ﺍﳌﻌﺴﻮﻟﺔ ﺑﻄﻤﺄﻧﺔ ﺍﻵﺧﺮﻳﻦ )) ﻣﻦ ﻗ‬..
‫ ﻣﻨﻬﺎ ﺑﺮﺍﺀ (( ﻓﻬﻞ ﺳﺘﻜﻮﻥ ﻫﻨﺎﻙ‬‫ﻳﻦ ﺍﳊﻖ‬‫ ﻭﺍﻟﺪ‬، ‫ﺔ‬‫ﺎ ﺩﻭﻟﺔ ﺩﻳﻨﻴ‬‫ﻮ‬‫ﺔ ﺍﻟﱵ ﻳﺴﻤ‬‫ﻟﻠﺪﻭﻟﺔ ﺍﻟﺘﺎﺭﳜﻴ‬
‫ﺮﻳﻦ ﺑﺄﻥﱠ‬‫ﻠﲔ ﻭﺍﳌﺰﻣ‬‫ ﻣﻊ ﺍﻹﳝﺎﻥ ﺍﻟﻜﺎﻣﻞ ﻟﻠﻤﻄﺒ‬، ‫ﺘﻤﻊ‬‫ﻃﻤﺄﻧﻴﻨﺔ ﳝﻜﻨﻬﺎ ﺃﻥ ﺗﺪﺧﻞ ﻧﻔﻮﺱ ﺃﺑﻨﺎﺀ ﺍ‬
.. !!!‫ﺳﺔ ؟‬‫ ﻣﻘﺪ‬‫ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﻨﺼﻮﺹ ﻫﻲ ﻧﺼﻮﺹ‬
‫ﻠﲔ‬‫ﺘﻤﻊ ﲡﺎﻩ ﺍﳌﻄﺒ‬‫ ﻃﻤﺄﻧﻴﻨﺔ ﳝﻜﻨﻬﺎ ﺃﻥ ﺗﺪﺧﻞ ﻧﻔﻮﺱ ﺍﻵﺧﺮﻳﻦ ﻣﻦ ﺃﺑﻨﺎﺀ ﺍ‬‫ ﺃﻱ‬..
‫ﺮﻳﻦ‬‫ﻠﲔ ﻭﺍﳌﺰﻣ‬‫ ﻣﻊ ﺇﳝﺎﻥ ﻫﺆﻻﺀ ﺍﳌﻄﺒ‬، ‫ﺔ‬‫ﻳﻨﻴ‬‫ﺎ ﺑﺎﻟﺪﻭﻟﺔ ﺍﻟﺪ‬‫ﻮ‬‫ﺔ ﺍﻟﱵ ﻳﺴﻤ‬‫ﺮﻳﻦ ﻟﻠﺪﻭﻟﺔ ﺍﻟﺘﺎﺭﳜﻴ‬‫ﻭﺍﳌﺰﻣ‬
.. ‫ﺑﺎﻷﺣﺎﺩﻳﺚ ﺍﻟﺘﺎﻟﻴﺔ‬
: ‫ﺔ‬‫ ( ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‬٤٩٧١ ) ‫ﻣﺴﻠﻢ‬
‫ﺎ‬‫ﺛﹶﻨ‬‫ﺪ‬‫ﺓﹶ ﺣ‬‫ﺎﺭ‬‫ﻤ‬‫ ﻋ‬‫ﻦ‬‫ ﺑ‬‫ﻲ‬‫ﻣ‬‫ﺮ‬‫ﺎ ﺣ‬‫ﺛﹶﻨ‬‫ﺪ‬‫ ﺣ‬‫ﺍﺩ‬‫ﻭ‬‫ﻦﹺ ﺃﹶﺑﹺﻲ ﺭ‬‫ﻠﹶﺔﹶ ﺑ‬‫ﺒ‬‫ﻦﹺ ﺟ‬‫ ﺑ‬‫ﺎﺩ‬‫ﺒ‬‫ﻦﹺ ﻋ‬‫ﺮﹺﻭ ﺑ‬‫ﻤ‬‫ ﻋ‬‫ﻦ‬‫ ﺑ‬‫ﺪ‬‫ﻤ‬‫ﺤ‬‫ﺎ ﻣ‬‫ﺛﹶﻨ‬‫ﺪ‬‫ﺣ‬
‫ﻠﱠﻰ ﺍﻟﻠﱠﻪ‬‫ ﺻ‬‫ﺒﹺﻲ‬‫ ﺍﻟﻨ‬‫ﻦ‬‫ ﻋ‬‫ ﺃﹶﺑﹺﻴﻪ‬‫ﻦ‬‫ﺓﹶ ﻋ‬‫ﺩ‬‫ﺮ‬‫ ﺃﹶﺑﹺﻲ ﺑ‬‫ﻦ‬‫ﺮﹺﻳﺮﹴ ﻋ‬‫ﻦﹺ ﺟ‬‫ﻠﹶﺎﻥﹶ ﺑ‬‫ ﻏﹶﻴ‬‫ﻦ‬‫ ﻋ‬‫ﺒﹺﻲ‬‫ﺍﺳ‬‫ﺔﹶ ﺍﻟﺮ‬‫ﻮ ﻃﹶﻠﹾﺤ‬‫ ﺃﹶﺑ‬‫ﺍﺩ‬‫ﺪ‬‫ﺷ‬
‫ـﺎ‬‫ﻫ‬‫ﺮ‬‫ﻔ‬‫ﻐ‬‫ﺎﻝﹺ ﻓﹶﻴ‬‫ﺜﹶﺎﻝﹺ ﺍﻟﹾﺠﹺﺒ‬‫ﻮﺏﹴ ﺃﹶﻣ‬‫ ﺑﹺﺬﹸﻧ‬‫ﲔ‬‫ﻤ‬‫ﻠ‬‫ﻤﺴ‬ ‫ ﺍﻟﹾ‬‫ﻦ‬‫ ﻣ‬‫ﺎﺱ‬‫ ﻧ‬‫ﺔ‬‫ﺎﻣ‬‫ﻘﻴ‬ ‫ ﺍﻟﹾ‬‫ﻡ‬‫ﻮ‬‫ﺠﹺﻲﺀُ ﻳ‬‫ ﻗﹶﺎﻝﹶ ﻳ‬‫ﻠﱠﻢ‬‫ﺳ‬‫ ﻭ‬‫ﻪ‬‫ﻠﹶﻴ‬‫ﻋ‬
‫‪١١٢ ‬‬ ‫‪‬‬
‫ﺍﻟﻠﱠﻪ‪ ‬ﻟﹶﻬ‪‬ﻢ‪ ‬ﻭ‪‬ﻳ‪‬ﻀ‪‬ﻌ‪‬ﻬ‪‬ﺎ ﻋ‪‬ﻠﹶﻰ ﺍﻟﹾﻴ‪‬ﻬ‪‬ﻮﺩ‪ ‬ﻭ‪‬ﺍﻟﻨ‪‬ﺼ‪‬ﺎﺭ‪‬ﻯ ﻓ‪‬ﻴﻤ‪‬ﺎ ﺃﹶﺣ‪‬ﺴِﺐ‪ ‬ﺃﹶﻧ‪‬ﺎ ﻗﹶﺎﻝﹶ ﺃﹶﺑ‪‬ﻮ ﺭ‪‬ﻭ‪‬ﺡﹴ ﻟﹶﺎ ﺃﹶﺩ‪‬ﺭﹺﻱ ﻣ‪‬ﻤ‪‬ـﻦ‪‬‬
‫ﺍﻟﺸ‪‬ﻚ‪ ‬ﻗﹶﺎﻝﹶ ﺃﹶﺑ‪‬ﻮ ﺑ‪‬ﺮ‪‬ﺩ‪‬ﺓﹶ ﻓﹶﺤ‪‬ﺪ‪‬ﺛﹾﺖ‪ ‬ﺑﹺﻪ‪ ‬ﻋ‪‬ﻤ‪‬ﺮ‪ ‬ﺑ‪‬ﻦ‪ ‬ﻋ‪‬ﺒ‪‬ﺪ‪ ‬ﺍﻟﹾﻌ‪‬ﺰﹺﻳﺰﹺ ﻓﹶﻘﹶﺎﻝﹶ ﺃﹶﺑ‪‬ﻮﻙ‪ ‬ﺣ‪‬ﺪ‪‬ﺛﹶﻚ‪ ‬ﻫ‪‬ﺬﹶﺍ ﻋ‪‬ـﻦ‪ ‬ﺍﻟﻨ‪‬ﺒﹺـﻲ‪‬‬
‫ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪‬ﻠﱠﻢ‪ ‬ﻗﹸﻠﹾﺖ‪ ‬ﻧ‪‬ﻌ‪‬ﻢ‪‬‬
‫ﻣﺴﻠﻢ ) ‪ ( ٤٩٦٩‬ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ‪:‬‬
‫ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﺃﹶﺑ‪‬ﻮ ﺑ‪‬ﻜﹾﺮﹺ ﺑ‪‬ﻦ‪ ‬ﺃﹶﺑﹺﻲ ﺷ‪‬ﻴ‪‬ﺒ‪‬ﺔﹶ ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﺃﹶﺑ‪‬ﻮ ﺃﹸﺳ‪‬ﺎﻣ‪‬ﺔﹶ ﻋ‪‬ﻦ‪ ‬ﻃﹶﻠﹾﺤ‪‬ﺔﹶ ﺑ‪‬ﻦﹺ ﻳ‪‬ﺤ‪‬ﻴ‪‬ﻰ ﻋ‪‬ﻦ‪ ‬ﺃﹶﺑﹺﻲ ﺑ‪‬ﺮ‪‬ﺩ‪‬ﺓﹶ ﻋ‪‬ـﻦ‪‬‬
‫ﺃﹶﺑﹺﻲ ﻣ‪‬ﻮﺳ‪‬ﻰ ﻗﹶﺎﻝﹶ ﻗﹶﺎﻝﹶ ﺭ‪‬ﺳ‪‬ﻮﻝﹸ ﺍﻟﻠﱠﻪ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪‬ﻠﱠﻢ‪ ‬ﺇﹺﺫﹶﺍ ﻛﹶﺎﻥﹶ ﻳ‪‬ﻮ‪‬ﻡ‪ ‬ﺍﻟﹾ ‪‬ﻘﻴ‪‬ﺎﻣ‪‬ﺔ‪ ‬ﺩ‪‬ﻓﹶﻊ‪ ‬ﺍﻟﻠﱠـﻪ‪‬‬
‫ﻋ‪‬ﺰ‪ ‬ﻭ‪ ‬ﺟﻞﱠ ﺇﹺﻟﹶﻰ ﹸﻛﻞﱢ ﻣ‪‬ﺴ‪‬ﻠ‪‬ﻢﹴ ﻳ‪‬ﻬ‪‬ﻮﺩ‪‬ﻳ‪‬ﺎﹰ ﺃﹶﻭ‪ ‬ﻧ‪‬ﺼ‪‬ﺮ‪‬ﺍﻧﹺﻴ‪‬ﺎﹰ ﻓﹶﻴ‪‬ﻘﹸﻮﻝﹸ ﻫ‪‬ﺬﹶﺍ ﻓ‪‬ﻜﹶﺎﻛﹸﻚ‪ ‬ﻣ‪‬ﻦ‪ ‬ﺍﻟﻨ‪‬ﺎﺭﹺ‬
‫ﻣﺴﻠﻢ ) ‪ ( ٤٩٧٠‬ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ‪:‬‬
‫ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﺃﹶﺑ‪‬ﻮ ﺑ‪‬ﻜﹾﺮﹺ ﺑ‪‬ﻦ‪ ‬ﺃﹶﺑﹺﻲ ﺷ‪‬ﻴ‪‬ﺒ‪‬ﺔﹶ ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﻋ‪‬ﻔﱠﺎﻥﹸ ﺑ‪‬ﻦ‪ ‬ﻣ‪‬ﺴ‪‬ﻠ‪‬ﻢﹴ ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﻫ‪‬ﻤ‪‬ﺎﻡ‪ ‬ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﻗﹶﺘ‪‬ﺎﺩ‪‬ﺓﹸ ﺃﹶﻥﱠ ﻋ‪‬ﻮ‪‬ﻧ‪‬ﺎ‬
‫ﻭ‪‬ﺳ‪‬ﻌ‪‬ﻴﺪ‪ ‬ﺑ‪‬ﻦ‪ ‬ﺃﹶﺑﹺﻲ ﺑ‪‬ﺮ‪‬ﺩ‪‬ﺓﹶ ﺣ‪‬ﺪ‪‬ﺛﹶﺎﻩ‪ ‬ﺃﹶﻧ‪‬ﻬ‪‬ﻤ‪‬ﺎ ﺷ‪‬ﻬﹺﺪ‪‬ﺍ ﺃﹶﺑ‪‬ﺎ ﺑ‪‬ﺮ‪‬ﺩ‪‬ﺓﹶ ﻳ‪‬ﺤ‪‬ﺪ‪‬ﺙﹸ ﻋ‪‬ﻤ‪‬ﺮ‪ ‬ﺑ‪‬ﻦ‪ ‬ﻋ‪‬ﺒ‪‬ﺪ‪ ‬ﺍﻟﹾﻌ‪‬ﺰﹺﻳﺰﹺ ﻋ‪‬ﻦ‪ ‬ﺃﹶﺑﹺﻴﻪ‪ ‬ﻋ‪‬ﻦ‪‬‬
‫ﺍﻟﻨ‪‬ﺒﹺﻲ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪‬ﻠﱠﻢ‪ ‬ﻗﹶﺎﻝﹶ ﻟﹶﺎ ﻳ‪‬ﻤ‪‬ﻮﺕ‪ ‬ﺭ‪ ‬ﺟﻞﹲ ﻣ‪‬ﺴ‪‬ﻠ‪‬ﻢ‪ ‬ﺇﹺﻟﱠﺎ ﺃﹶﺩ‪‬ﺧ‪‬ﻞﹶ ﺍﻟﻠﱠﻪ‪ ‬ﻣ‪‬ﻜﹶﺎﻧ‪‬ـﻪ‪ ‬ﺍﻟﻨ‪‬ـﺎﺭ‪‬‬
‫ﻳ‪‬ﻬ‪‬ﻮﺩ‪‬ﻳ‪‬ﺎﹰ ﺃﹶﻭ‪ ‬ﻧ‪‬ﺼ‪‬ﺮ‪‬ﺍﻧﹺﻴ‪‬ﺎﹰ ﻗﹶﺎﻝﹶ ﻓﹶﺎﺳ‪‬ﺘ‪‬ﺤ‪‬ﻠﹶﻔﹶﻪ‪ ‬ﻋ‪‬ﻤ‪‬ﺮ‪ ‬ﺑ‪‬ﻦ‪ ‬ﻋ‪‬ﺒ‪‬ﺪ‪ ‬ﺍﻟﹾﻌ‪‬ﺰﹺﻳﺰﹺ ﺑﹺﺎﻟﻠﱠﻪ‪ ‬ﺍﻟﱠﺬ‪‬ﻱ ﻟﹶﺎ ﺇﹺﻟﹶﻪ‪ ‬ﺇﹺﻟﱠﺎ ﻫ‪‬ﻮ‪ ‬ﺛﹶﻠﹶـﺎﺙﹶ‬
‫ﻣ‪‬ﺮ‪‬ﺍﺕ‪ ‬ﺃﹶﻥﱠ ﺃﹶﺑ‪‬ﺎﻩ‪ ‬ﺣ‪‬ﺪ‪‬ﺛﹶﻪ‪ ‬ﻋ‪‬ﻦ‪ ‬ﺭ‪‬ﺳ‪‬ﻮﻝﹺ ﺍﻟﻠﱠﻪ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪‬ﻠﱠﻢ‪ ‬ﻗﹶﺎﻝﹶ ﻓﹶﺤ‪‬ﻠﹶﻒ‪ ‬ﻟﹶﻪ‪ ‬ﻗﹶـﺎﻝﹶ ﻓﹶﻠﹶـﻢ‪‬‬
‫ﻳ‪‬ﺤ‪‬ﺪ‪‬ﺛﹾﻨﹺﻲ ﺳ‪‬ﻌ‪‬ﻴﺪ‪ ‬ﺃﹶﻧ‪‬ﻪ‪ ‬ﺍﺳ‪‬ﺘ‪‬ﺤ‪‬ﻠﹶﻔﹶﻪ‪ ‬ﻭ‪‬ﻟﹶﻢ‪ ‬ﻳ‪‬ﻨ‪‬ﻜ‪‬ﺮ‪ ‬ﻋ‪‬ﻠﹶﻰ ﻋ‪‬ﻮ‪‬ﻥ‪ ‬ﻗﹶﻮ‪‬ﻟﹶﻪ‪ ‬ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﺇﹺﺳ‪‬ﺤ‪‬ﻖ‪ ‬ﺑ‪‬ﻦ‪ ‬ﺇﹺﺑ‪‬ﺮ‪‬ﺍﻫ‪‬ﻴﻢ‪ ‬ﻭ‪‬ﻣ‪‬ﺤ‪‬ﻤ‪‬ـ ‪‬ﺪ‬
‫ﺑ‪‬ﻦ‪ ‬ﺍﻟﹾﻤ‪‬ﺜﹶﻨ‪‬ﻰ ﺟ‪‬ﻤ‪‬ﻴﻌ‪‬ﺎ ﻋ‪‬ﻦ‪ ‬ﻋ‪‬ﺒ‪‬ﺪ‪ ‬ﺍﻟﺼ‪‬ﻤ‪‬ﺪ‪ ‬ﺑ‪‬ﻦﹺ ﻋ‪‬ﺒ‪‬ﺪ‪ ‬ﺍﻟﹾﻮ‪‬ﺍﺭﹺﺙ‪ ‬ﺃﹶﺧ‪‬ﺒ‪‬ﺮ‪‬ﻧ‪‬ﺎ ﻫ‪‬ﻤ‪‬ﺎﻡ‪ ‬ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﻗﹶﺘ‪‬ﺎﺩ‪‬ﺓﹸ ﺑﹺﻬ‪‬ﺬﹶﺍ ﺍﻟﹾﺈﹺﺳ‪‬ﻨ‪‬ﺎﺩ‪‬‬
‫ﻧ‪‬ﺤ‪‬ﻮ‪ ‬ﺣ‪‬ﺪ‪‬ﻳﺚ‪ ‬ﻋ‪‬ﻔﱠﺎﻥﹶ ﻭ‪‬ﻗﹶﺎﻝﹶ ﻋ‪‬ﻮ‪‬ﻥﹸ ﺑ‪‬ﻦ‪ ‬ﻋ‪‬ﺘ‪‬ﺒ‪‬ﺔﹶ‬
‫‪ ..‬ﻫﺬﺍ ﻣﺎ ﲢﻤﻠﻪ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﳌﻜﺬﻭﺑﺔ ﺑﺎﻟﻨﺴﺒﺔ ﻷﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻛﻨﻈﺮﺓ ﻋﻘﺪﻳ‪‬ﺔ ‪ ..‬ﺃﻣ‪‬ﺎ‬
‫ﻛﺘﻌﺎﻣﻞ ﰲ ﺳﺎﺣﺔ ﺍﻟﺪ‪‬ﻧﻴﺎ ﺿﻤﻦ ﺇﻃﺎﺭ ﺍﻟﺘﻔﺎﻋﻞ ﰲ ﺳﺎﺣﺔ ﻭﻃﻦ ﻭﺍﺣﺪ ‪ ،‬ﻓﺎﻟﺮﻭﺍﻳﺔ ﺍﳌﻜﺬﻭﺑﺔ‬
‫ﺍﻟﺘﺎﻟﻴﺔ ﲣﺘﺰﻝ ﺣﻘﻴﻘﺔ ﻣﺮﺍﺩ ﺍﳌﻌﺘﻘﺪﻳﻦ ﺑﺼﺤ‪‬ﺘﻬﺎ ﻣﻦ ﺍﳌﻄﺒ‪‬ﻠﲔ ﻭﺍﳌﺰﻣ‪‬ﺮﻳﻦ ﻟﻠﺪﻭﻟﺔ ﺍﻟﺘﺎﺭﳜﻴ‪‬ﺔ ) ﺍﻟﱵ‬
‫ﻳﺴﻤ‪‬ﻮ‪‬ﺎ ﺩﻭﻟﺔ ﺩﻳﻨﻴ‪‬ﺔ ( ﻭﺫﻟﻚ ﰲ ﺗﻌﺎﻣﻠﻬﻢ ﻣﻊ ﺃﺑﻨﺎﺀ ﳎﺘﻤﻌﻬﻢ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ‪..‬‬
‫ﻣﺴﻠﻢ )‪ (٤٠٣٠‬ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ‪:‬‬
‫‪١١٣ ‬‬ ‫‪‬‬
‫ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ‪ .......‬ﻋ‪‬ﻦ‪ ‬ﺃﹶﺑﹺﻲ ﻫ‪‬ﺮ‪‬ﻳ‪‬ﺮ‪‬ﺓﹶ ﺃﹶﻥﱠ ﺭ‪‬ﺳ‪‬ﻮﻝﹶ ﺍﻟﻠﱠﻪ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪‬ﻠﱠﻢ‪ ‬ﻗﹶﺎﻝﹶ ﻻ ﺗ‪‬ﺒ‪‬ﺪ‪‬ﺀُﻭﺍ‬
‫ﺍﻟﹾﻴ‪‬ﻬ‪‬ﻮﺩ‪ ‬ﻭ‪‬ﻻ ﺍﻟﻨ‪‬ﺼ‪‬ﺎﺭ‪‬ﻯ ﺑﹺﺎﻟﺴ‪‬ﻼﻡﹺ ﻓﹶﺈﹺﺫﹶﺍ ﻟﹶﻘ‪‬ﻴﺘ‪‬ﻢ‪ ‬ﺃﹶﺣ‪‬ﺪ‪‬ﻫ‪‬ﻢ‪ ‬ﻓ‪‬ﻲ ﻃﹶﺮﹺﻳﻖﹴ ﻓﹶﺎﺿ‪‬ـﻄﹶﺮ‪‬ﻭﻩ‪ ‬ﺇﹺﻟﹶـﻰ ﺃﹶﺿ‪‬ـﻴ‪‬ﻘ‪‬ﻪ‪‬‬
‫‪.......‬‬
‫ﻫﺬﺍ ﻫﻮ ﺍﻷﻣﺮ ) ﻋﻨﺪ ﺍﳌﻄﺒ‪‬ﻠﲔ ﻭﺍﳌﺰﻣ‪‬ﺮﻳﻦ ( ﺑﺎﻟﻨﺴﺒﺔ ﻷﻫﻞ ﺍﻟﻜﺘﺎﺏ ‪ ،‬ﻋﻠﻰ ﺍﻟﺮ‪‬ﻏﻢ ﻣﻦ ﺃﻥﱠ‬
‫) * ‪É=»tGÅ6ø9$# Ÿ@÷dr& (#þqä9ω»pgéB Ÿwur‬‬ ‫ﺍﷲ ﺗﻌﺎﱃ ﻳﺄﻣﺮﻧﺎ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻜﺮﱘ ﺑﺄﻥ ﻧﻌﺎﻣﻠﻬﻢ ﻭﻓﻖ ﻣﺒﺪﺃ‬
‫)‪ ] ( ß`|¡ômr& }‘Ïd ÓÉL©9$$Î/ žwÎ‬ﺍﻟﻌﻨﻜﺒﻮﺕ ‪ .. [ ٤٦ :‬ﻓﻜﻴﻒ ﺇﺫﺍﹰ ﻳﻜﻮﻥ ﺍﻷﻣﺮ ) ﻋﻨﺪﻫﻢ (‬
‫ﺑﺎﻟﻨﺴﺒﺔ ﻟﻐﲑ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺍﻟﺪﻳﺎﻧﺎﺕ ﺍﻷُﺧﺮﻯ ؟!!!!! ‪..‬‬
‫‪ ..‬ﺃﻱ‪ ‬ﳎﺘﻤﻊﹴ ﻣﺴﺘﻘﺮ‪ ‬ﳝﻜﻨﻨﺎ ﺃﻥ ﻧﺘﺨﻴ‪‬ﻠﻪ ﺣﻴﻨﻤﺎ ﻳ‪‬ﻮﺿ‪‬ﻊ ﻣﻀﻤﻮﻥ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺎﺕ ﰲ ﺩﺳﺘﻮﺭ‬
‫ﺍﻟﺪﻭﻟﺔ ﺍﻟﺘﺎﺭﳜﻴ‪‬ﺔ ﻭﺗﺸﺮﻳﻌﺎ‪‬ﺎ ﺍﻟﱵ ﻳﻄﺒ‪‬ﻞ ﳍﺎ ﺍﳌﻄﺒ‪‬ﻠﻮﻥ ﻭﻳﺰﻣ‪‬ﺮ ﳍﺎ ﺍﳌﺰﻣ‪‬ﺮﻭﻥ ‪ ،‬ﻭﺫﻟﻚ ﲢﺖ ﺍﺳﻢ‬
‫ﺍﻟﺪﻭﻟﺔ ﺍﻟﺪ‪‬ﻳﻨﻴ‪‬ﺔ ﺍﻟﱵ ﻣﺎﺩ‪‬ﺎ ﻣﻦ ﻫﻜﺬﺍ ﺭﻭﺍﻳﺎﺕ ‪ ،‬ﻭﻣﺴﺒﻮﻛﺔ ﺑﻘﻮﺍﻟﺒﻬﻢ ﺍﳌﺬﻫﺒﻴ‪‬ﺔ ﻭﺍﻟﻄﺎﺋﻔﻴ‪‬ﺔ ﺍﻟﱵ‬
‫ﺻ‪‬ﻨﻌﺖ ﺃﺻﻼﹰ ﻣﻦ ﺧﻼﻓﺎﺕ ﺳﻴﺎﺳﻴ‪‬ﺔ ﺣ‪‬ﻮ‪‬ﻟﺖ ﻣﻊ ﺍﻟﺰﻣﻦ ﺇﱃ ﺩﻳﻦ ؟!!!!!!! ‪..‬‬
‫‪ ..‬ﺃﻱ‪ ‬ﻃﻤﺄﻧﻴﻨﺔ ﳝﻜﻨﻨﺎ ﺃﻥ ﻧﺘﻮﻗﱠﻌ‪‬ﻬﺎ ﻣﻦ ﺍﻵﺧﺮﻳﻦ ﺇﺫﺍ ﻛﺎﻥ ﺍﳌﻄﺒ‪‬ﻠﻮﻥ ﻭﺍﳌﺰﻣ‪‬ﺮﻭﻥ ﻳﻌﺘﻘـﺪﻭﻥ‬
‫ﺑﺪﺧﻮﻝ ﺍﻵﺧﺮﻳﻦ ﻣﻦ ﺃﺑﻨﺎﺀ ﺩﻳﻨﻬﻢ ﰲ ﺟﻬﻨﻢ ‪ ،‬ﺑﻨﺎﺀ ﻋﻠﻰ ﺍﳊﺪﻳﺚ ﺍﻟﺘﺎﱄ ‪..‬‬
‫ﺍﺑﻦ ﻣﺎﺟﺔ ) ‪ ( ٣٩٨٣‬ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ‪:‬‬
‫ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﻫ‪‬ﺸ‪‬ﺎﻡ‪ ‬ﺑ‪‬ﻦ‪ ‬ﻋ‪‬ﻤ‪‬ﺎﺭﹴ ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﺍﻟﹾﻮ‪‬ﻟ‪‬ﻴﺪ‪ ‬ﺑ‪‬ﻦ‪ ‬ﻣ‪‬ﺴ‪‬ﻠ‪‬ﻢﹴ ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﺃﹶﺑ‪‬ﻮ ﻋ‪‬ﻤ‪‬ﺮﹴﻭ ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﻗﹶﺘ‪‬ﺎﺩ‪‬ﺓﹸ ﻋ‪‬ﻦ‪ ‬ﹶﺃﻧ‪‬ﺲﹺ‬
‫ﺑ‪‬ﻦﹺ ﻣ‪‬ﺎﻟ‪‬ﻚ‪ ‬ﻗﹶﺎﻝﹶ ﻗﹶﺎﻝﹶ ﺭ‪‬ﺳ‪‬ﻮﻝﹸ ﺍﻟﻠﱠﻪ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪‬ﻠﱠﻢ‪ ‬ﺇﹺﻥﱠ ﺑ‪‬ﻨﹺﻲ ﺇﹺﺳ‪‬ﺮ‪‬ﺍﺋ‪‬ﻴﻞﹶ ﺍﻓﹾﺘ‪‬ﺮ‪‬ﻗﹶـﺖ‪ ‬ﻋ‪‬ﻠﹶـﻰ‬
‫ﺇﹺﺣ‪‬ﺪ‪‬ﻯ ﻭ‪‬ﺳ‪‬ﺒ‪‬ﻌ‪‬ﲔ‪ ‬ﻓ‪‬ﺮ‪‬ﻗﹶﺔﹰ ﻭ‪‬ﺇﹺﻥﱠ ﺃﹸﻣ‪‬ﺘ‪‬ﻲ ﺳ‪‬ﺘ‪‬ﻔﹾﺘ‪‬ﺮﹺﻕ‪ ‬ﻋ‪‬ﻠﹶﻰ ﺛ‪‬ﻨ‪‬ﺘ‪‬ﻴ‪‬ﻦﹺ ﻭ‪‬ﺳ‪‬ﺒ‪‬ﻌ‪‬ﲔ‪ ‬ﻓ‪‬ﺮ‪‬ﻗﹶﺔﹰ ﻛﹸﻠﱡﻬ‪‬ﺎ ﻓ‪‬ﻲ ﺍﻟﻨ‪‬ـﺎﺭﹺ ﺇﹺﻟﱠـﺎ‬
‫ﻭ‪‬ﺍﺣ‪‬ﺪ‪‬ﺓﹰ ﻭ‪‬ﻫ‪‬ﻲ‪ ‬ﺍﻟﹾﺠ‪‬ﻤ‪‬ﺎﻋ‪‬ﺔﹸ‬
‫ﺃﲪﺪ ) ‪ ( ١١٧٦٣‬ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ‪:‬‬
‫‪١١٤ ‬‬ ‫‪‬‬
‫ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﻭ‪‬ﻛ‪‬ﻴﻊ‪ ‬ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﻋ‪‬ﺒ‪‬ﺪ‪ ‬ﺍﻟﹾﻌ‪‬ﺰﹺﻳﺰﹺ ﻳ‪‬ﻌ‪‬ﻨﹺﻲ ﺍﻟﹾﻤ‪‬ﺎﺟﹺﺸ‪‬ﻮﻥﹶ ﻋ‪‬ﻦ‪ ‬ﺻ‪‬ﺪ‪‬ﻗﹶﺔﹶ ﺑ‪‬ﻦﹺ ﻳ‪‬ﺴ‪‬ﺎﺭﹴ ﻋ‪‬ﻦ‪ ‬ﺍﻟﹾﻨ‪‬ﻤ‪‬ﻴ‪‬ﺮﹺﻱ‪ ‬ﻋ‪‬ﻦ‪‬‬
‫ﺃﹶﻧ‪‬ﺲﹺ ﺑ‪‬ﻦﹺ ﻣ‪‬ﺎﻟ‪‬ﻚ‪ ‬ﻗﹶﺎﻝﹶ ﻗﹶﺎﻝﹶ ﺭ‪‬ﺳ‪‬ﻮﻝﹸ ﺍﻟﻠﱠﻪ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪‬ﻠﱠﻢ‪ ‬ﺇﹺﻥﱠ ﺑ‪‬ﻨﹺﻲ ﺇﹺﺳ‪‬ﺮ‪‬ﺍﺋ‪‬ﻴﻞﹶ ﻗﹶﺪ‪ ‬ﺍﻓﹾﺘ‪‬ﺮ‪‬ﻗﹶـﺖ‪‬‬
‫ﻋ‪‬ﻠﹶﻰ ﺍﺛﹾﻨ‪‬ﺘ‪‬ﻴ‪‬ﻦﹺ ﻭ‪‬ﺳ‪‬ﺒ‪‬ﻌ‪‬ﲔ‪ ‬ﻓ‪‬ﺮ‪‬ﻗﹶﺔﹰ ﻭ‪‬ﺃﹶﻧ‪‬ﺘ‪‬ﻢ‪ ‬ﺗ‪‬ﻔﹾﺘ‪‬ﺮﹺﻗﹸﻮﻥﹶ ﻋ‪‬ﻠﹶﻰ ﻣ‪‬ﺜﹾﻠ‪‬ﻬ‪‬ﺎ ﻛﹸﻠﱡﻬ‪‬ﺎ ﻓ‪‬ﻲ ﺍﻟﻨ‪‬ﺎﺭﹺ ﺇﹺﻟﱠﺎ ﻓ‪‬ﺮ‪‬ﻗﹶﺔﹰ‬
‫‪ ..‬ﻷﻧ‪‬ﻬﻢ ﻳﻌﺘﻘﺪﻭﻥ ﺑﺼﺤ‪‬ﺔ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﻟﱵ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﺗﻌﺎﱃ ‪‬ﺎ ﻣﻦ ﺳﻠﻄﺎﻥ ‪،‬‬
‫ﻷﺟﻞ ﺫﻟﻚ ﻏﺮﻗﻮﺍ ﰲ ﻋﺼﺒﻴ‪‬ﺎ‪‬ﻢ ﺍﳌﺬﻫﺒﻴ‪‬ﺔ ﻭﺍﻟﻄﺎﺋﻔﻴ‪‬ﺔ ‪ ،‬ﻭﻷﺟﻞ ﺫﻟﻚ ﳛﺎﺭﺑﻮﻥ ﺍﻟﺪﻭﻟﺔ ﺍﳌﺪﻧﻴ‪‬ـﺔ‬
‫ﺍﻟﺪﳝﻘﺮﺍﻃﻴ‪‬ﺔ ﺍﳊﺮ‪‬ﺓ ‪..‬‬
 

 
 
 
 
 
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‫‪ ‬‬
‫‪ ‬‬

‫‪ÉOŠÏm§•9$# Ç`»uH÷q§•9$# «!$# ÉOó¡Î0‬‬

‫‪3 #’s"sÜô¹$# šúïÏ%©!$# ÍnÏŠ$t6Ïã 4’n?tã íN»n=y™ur ¬! ߉ôJptø:$#‬‬

‫‪ ..‬ﺍﻟﺴﻴﺎﺳﺔ ﻫﻲ ﻓﻦ‪ ‬ﺍﳌﻤﻜﻦ ﰲ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻟﻮﺍﻗﻊ ‪ ،‬ﻋﱪ ﺗﺮﲨﺔ ﻓﻜﺮ ﻭﺃﻳﺪﻳﻮﻟﻮﺟﻴﺎ ﻋﻠﻰ‬
‫ﺃﺭﺽ ﻫﺬﺍ ﺍﻟﻮﺍﻗﻊ ‪ ...‬ﻭﳌﹼﺎ ﻛﺎﻧﺖ ﺍﻟﺮﺅﻯ ﳐﺘﻠﻔﺔ ﺑﲔ ﺍﻟﺒﺸﺮ ﻓﺈﻧ‪‬ﻪ ﻟﻔﻜﺮﹴ ﻭﺍﺣﺪ‪ ) ‬ﺗﺆﻣﻦ ﺑﻪ‬
‫ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻟﺒﺸﺮ ( ﺗﻜﻮﻥ ﺑﲔ ﺃﻳﺪﻳﻨﺎ ﺳﻴﺎﺳﺎﺕ ﳐﺘﻠﻔﺔ ‪ ،‬ﺣﺴﺐ ﺛﻘﺎﻓﺎ‪‬ﻢ ﻭﻃﺮﻕ ﺗﻔﺎﻋﻠﻬﻢ‬
‫ﺍﳌﺨﺘﻠﻔﺔ ﰲ ﺍﳊﻴﺎﺓ ‪..‬‬
‫‪ ..‬ﻟﺬﻟﻚ ﻧﺮﻯ ﻛﻴﻒ ﺃﻥﱠ ﺍﻟﻘﻮﻣﻴ‪‬ﲔ ﺍﺧﺘﻠﻔﻮﺍ ﺣﻴﻨﻤﺎ ﻭﺻﻠﻮﺍ ﺇﱃ ﺍﳊﻜﻢ ‪ ،‬ﺑﻞ ﻛﺎﻧﻮﺍ ) ﰲ‬
‫ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﳊﺎﻻﺕ ( ﺃﻟﺪ‪ ‬ﺍﻷﻋﺪﺍﺀ ﻋﻠﻰ ﺑﻌﻀﻬﻢ ‪ ..‬ﻭﻛﺬﻟﻚ ﺍﺧﺘﻠﻒ ﺍﻟﺸﻴﻮﻋﻴ‪‬ﻮﻥ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ‬
‫ﺣﻴﻨﻤﺎ ﻭﺻﻠﻮﺍ ﺇﱃ ﺍﳊﻜﻢ ‪ ،‬ﻛﻞﱞ ﻣﻨﻬﻢ ﻛﺎﻥ ﻳﺘﺎﺟﺮ ﺑﺂﻻﻡ ﺍﻟﻜﺎﺩﺣﲔ ﳊﺴﺎﺏ ﻣﺸﺮﻭﻋﻪ‬
‫ﺍﻟﺴﻠﻄﻮﻱ ‪ ..‬ﻭﻛﺬﻟﻚ ﺍﺧﺘﻠﻒ ﺍﻹﺳﻼﻣﻴ‪‬ﻮﻥ ﺣﻴﻨﻤﺎ ﻭﺻﻠﻮﺍ ﺇﱃ ﺍﳊﻜﻢ ‪ ،‬ﻛﻞﱞ ﻣﻨﻬﻢ ﻛﺎﻥ‬
‫ﻳﺘﺎﺟﺮ ﺑﺎﻹﺳﻼﻡ ﻛﺸﻌﺎﺭ ﻣﻦ ﺃﺟﻞ ﻏﺎﻳﺎﺕ ﺳﻴﺎﺳﻴ‪‬ﺔ ﺳﻠﻄﻮﻳ‪‬ﺔ ‪ ،‬ﻭﻣﻦ ﻛﺎﻥ ﻣﻨﻬﻢ ﻣ‪‬ﻀﻠﱠﻼﹰ‬
‫ﻭﻳﻌﺘﻘﺪ ﺟﺎﺯﻣﺎﹰ ﺃﻧ‪‬ﻪ ﺑﺪﻋﻮﺗﻪ ﻹﻗﺎﻣﺔ ﺩﻭﻟﺘﻪ ﺍﻟﺘﺎﺭﳜﻴ‪‬ﺔ ﺍﻟﱵ ﻳﺰﳎﺮ ﳍﺎ ﺇﻧ‪‬ﻤﺎ ﻳﺪﻋﻮ ﻟﻠﺪﻭﻟﺔ ﺍﻹﺳﻼﻣﻴ‪‬ﺔ‬
‫ﺍﻟﱵ ﲡﺴ‪‬ﺪ ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﻷﺭﺽ ‪ ،‬ﻓﻤﺸﻜﻠﺘﻪ ﻣﺮﻛﱠﺒﺔ ‪ ،‬ﲡﻤﻊ ﺑﲔ ﺍﳉﻬﻞ ﰲ ﺍﻟﺪ‪‬ﻳﻦ‬
‫ﻭﺍﳉﻬﻞ ﺍﻟﺴﻴﺎﺳﻲ ‪..‬‬
‫‪ ..‬ﻟﻘﺪ ﺣﺪﺙ ﻛﻞﱡ ﺫﻟﻚ ﺑﲔ ﻣﻨﺘﻤﲔ ﺇﱃ ﺇﻃﺎﺭﹴ ﻋﻘﺪﻱ ﻭﺍﺣﺪ ) ﺳﻮﺍﺀٌ ﺍﻟﻘﻮﻣﻴ‪‬ﻮﻥ ﺃﻡ‬
‫ﺍﻟﺸﻴﻮﻋﻴ‪‬ﻮﻥ ﺃﻡ ﺍﻹﺳﻼﻣﻴ‪‬ﻮﻥ ﺃﻡ ﻏﲑﻫﻢ ( ‪ .....‬ﻭﻟﻜﻦ‪ ‬ﺍﳌﺸﻜﻠﺔ ﺗﺄﺧﺬ ﺃﺑﻌﺎﺩﺍﹰ ﺃﹸﺧﺮﻯ ﺣﻴﻨﻤﺎ‬
‫‪١١٦  ‬‬
‫ﻳﻜﻮﻧﻮﻥ ﳐﺘﻠﻔﲔ ﻋﻘﺪﻳ‪‬ﺎﹰ )) ﻋﻠﻰ ﺻﻌﺪ ‪ :‬ﺍﻟﺪ‪‬ﻳﻦ ﻭﺍﳌﺬﻫﺐ ﻭﺍﻟﻄﺎﺋﻔﺔ ﻭﺍﻟﻘﻮﻣﻴ‪‬ﺔ ﻭﺍﻟﻌﺮﻕ ﻭﻏﲑ‬
‫ﺫﻟﻚ (( ‪ ،‬ﻭﺣﻴﻨﻤﺎ ﻳﻜﻮﻧﻮﻥ ﳐﺘﻠﻔﲔ ﻋﻠﻰ ﺟﺰﺋﻴ‪‬ﺎﺕ ﺍﳌﻨﻬﺞ ﺍﻟﺬﻱ ﻳﺪﻋﻮﻥ ﺇﻟﻴﻪ ‪ ،‬ﺣﲔ ﺫﻟﻚ‬
‫ﺳﻨﻜﻮﻥ ﺃﻣﺎﻡ ﺳﻴﺎﺳﺎﺕ ﻣﺘﻨﺎﻗﻀﺔ ﰲ ﺍﻟﻌﻠﻦ ﺗﺪﻭﺭ ﻣﻦ ﺍﻟﻨﻘﻴﺾ ﺇﱃ ﻧﻘﻴﻀﻪ ‪..‬‬
‫‪ ..‬ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﻧﺪﺭﻛﻬﺎ ﺑﺸﻜﻞﹴ ﺟﻠﻲ‪ ‬ﺣﻴﻨﻤﺎ ﻧ‪‬ﻠﻘﻲ ﺍﻟﻀﻮﺀ ﻋﻠﻰ ﺍﻻﺧﺘﻼﻓﺎﺕ ﺍﳌﺬﻫﺒﻴ‪‬ﺔ‬
‫ﻭﺍﻟﻄﺎﺋﻔﻴ‪‬ﺔ ﺑﲔ ﺍﻟﺪﺍﻋﲔ ﺇﱃ ﺩﻭﻟﺔ ﺩﻳﻨﻴ‪‬ﺔ ‪ ،‬ﻭﺣﻴﻨﻤﺎ ﻧﻠﻘﻲ ﺍﻟﻀﻮﺀ ﻋﻠﻰ ﺍﻻﺧﺘﻼﻓﺎﺕ ﻭﺍﻟﺘﻨﺎﻗﻀﺎﺕ‬
‫ﰲ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ﺍﻟﻔﻘﻬﻴ‪‬ﺔ ﺩﺍﺧﻞ ﺍﳌﺬﻫﺐ ﺍﻟﻮﺍﺣﺪ ‪ ..‬ﻓﻬﺬﻩ ﺍﻻﺧﺘﻼﻓﺎﺕ ﺑﻴﻨﻬﻢ ﺳﺘﻨﺘﻘﻞ ﺇﱃ ﺍﻟﺪﻭﻟﺔ‬
‫ﻭﺳﻴﺎﺳﺎ‪‬ﺎ ‪ ،‬ﻭﺑﺪﻝ ﺃﻥ ﺗﻜﻮﻥ ﺩﻭﻟﺔﹰ ﺩﻳﻨﻴ‪‬ﺔ ﻛﻤﺎ ﻳﺪﻋﻮﻥ ﺳﺘﻜﻮﻥ ﺩﻭﻟﺔ ﺍﳌﺘﻨﺎﻗﻀﺎﺕ ﺍﳌﺬﻫﺒﻴ‪‬ﺔ‬
‫ﻭﺍﻟﻔﻘﻬﻴ‪‬ﺔ ﻭﺍﻟﻔﻜﺮﻳ‪‬ﺔ ﻭﺍﻟﺜﻘﺎﻓﻴ‪‬ﺔ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﺳﺘﻌﻮﺩ ﺑﺎ‪‬ﺘﻤﻊ ﺇﱃ ﻣﺎ ﻗﺒﻞ ﻋﺼﻮﺭ ﺗﺸﻜﹼﻞ ﺗﻠﻚ‬
‫ﺍﳌﺬﺍﻫﺐ ﻭﺍﻟﻄﻮﺍﺋﻒ ‪..‬‬
‫‪ ..‬ﻧﻘﻮﻝ ﻟﻠﺪﺍﻋﲔ ﺇﱃ ﺩﻭﻟﺔ ﺩﻳﻨﻴ‪‬ﺔ ﻭﻓﻖ ﻣﻌﺎﻳﲑ ﺗﺎﺭﳜﻴ‪‬ﺔ ﻣﺒﻨﻴ‪‬ﺔ ﻣﻦ ﺗﺼﻮ‪‬ﺭﺍﺕ ﺑﻌﺾ‬
‫ﺍﻟﺴﺎﺑﻘﲔ ‪ ،‬ﻧﻘﻮﻝ ﳍﻢ ‪ :‬ﻣﺎ ﺗﺪﻋﻮﻥ ﺇﻟﻴﻪ ﻫﻮ ﺩﻭﻟﺔ ﺗﺎﺭﳜﻴ‪‬ﺔ ﻣ‪‬ﻔﺼ‪‬ﻠﺔ ﻭﻓﻖ ﺭﺅﻯ ﻣﺘﻨﺎﻗﻀﺔ ‪،‬‬
‫ﻭﻣﺒﻨﻴ‪‬ﺔ – ﰲ ﺍﻟﻜﺜﲑ ﻣﻦ ﺟﻮﺍﻧﺒﻬﺎ – ﻋﻠﻰ ﺭﻭﺍﻳﺎﺕ ﺗﺎﺭﳜﻴ‪‬ﺔ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﺗﻌﺎﱃ ‪‬ﺎ ﻣﻦ ﺳﻠﻄﺎﻥ‬
‫‪ ،‬ﻭﻣﺒﻨﻴ‪‬ﺔ ﻋﻠﻰ ﻣﻔﺎﻫﻴﻢ ﺑﻌﺾ ﺍﻟﺴﺎﺑﻘﲔ ﻟﺘﻠﻚ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﻟﱵ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﺗﻌﺎﱃ ‪‬ﺎ ﻣﻦ ﺳﻠﻄﺎﻥ‬
‫‪ ،‬ﻭﺍﻟﺴﺎﺑﻘﻮﻥ ﺫﺍ‪‬ﻢ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﻛﻞﱢ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ﺍﻟﻔﻘﻬﻴ‪‬ﺔ ﺍﻟﱵ ﺗﺮﻳﺪﻭﻥ ﺑﻨﺎﺀ ﺩﻭﻟﺘﻜﻢ ﻋﻠﻴﻬﺎ ‪...‬‬
‫ﻭﺑﻨﺎﺀً ﻋﻠﻰ ﺩﻋﻮﺗﻜﻢ ﻫﺬﻩ ﺳﺘﺪﺧﻠﻮﻥ ﺃﻧﺘﻢ ﰲ ﻣﺘﺎﻫﺎﺕ ﺍﳌﺘﻨﺎﻗﻀﺎﺕ ‪ ،‬ﺩﺧﻮﻻﹰ ﺗﺘﻴﻬﻮﻥ ﻓﻴﻪ‬
‫ﻟﺪﺭﺟﺔ ﲣﺘﻠﻔﻮﻥ ﻓﻴﻬﺎ ﻓﻴﻤﺎ ﺑﻴﻨﻜﻢ ﺃﻛﺜﺮ ﺣﱴ ﻣﻦ ﺍﺧﺘﻼﻓﻜﻢ ﻣﻊ ﺍﻵﺧﺮﻳﻦ ﺍﻟﺪﺍﻋﲔ ﻹﻗﺎﻣﺔ ﻫﺬﻩ‬
‫ﺍﻟﺪﻭﻟﺔ ﻭﻓﻖ ﻣﻌﺎﻳﲑ ﺃﹸﺧﺮﻯ ‪..‬‬
‫‪ ..‬ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ) ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ( ﻳﺘﻢ‪ ‬ﺗﺼﻮﻳﺮ ﻣﻌﻈﻢ ﺍﻷﺣﻜﺎﻡ ﻣﻦ ﻣﻨﻈﺎﺭﹴ ﻋﺎﻡ‪‬‬
‫ﺗ‪‬ﺘﺮ‪‬ﻙ ﻓﻴﻪ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ﻣﻔﺘﻮﺣﺔ ﻟﻠﺘﺪﺑ‪‬ﺮ ﻭﻓﻖ ﺍﻷﻋﻤﺎﻕ ﺍﳊﻀﺎﺭﻳ‪‬ﺔ ﰲ ﻛﻞﱢ ﺯﻣﺎﻥ‪ ‬ﻭﻣﻜﺎﻥ ‪ ...‬ﻭﰎﱠ‬
‫ﺗﺒﻴﺎﻥ ﺑﻌﺾ ﺍﻷﺣﻜﺎﻡ ﺑﺸﻜﻞﹴ ﻣﻔﺼ‪‬ﻞ ‪ ،‬ﻣﺜﻞ ﻗﻄﻊ ﻳﺪ ﺍﻟﺴﺎﺭﻕ ‪ ،‬ﻭﺟﻠﺪ ﺍﻟﺰﺍﱐ ‪ ،‬ﻭﺃﺣﻜﺎﻡ‬
‫ﺍﳌﻮﺍﺭﻳﺚ ‪ ،‬ﻭﺫﻟﻚ ﻟﺼﻮﻥ ﺣﻘﻮﻕ ﺍﻟﻨﺎﺱ ﺍﳌﺎﺩﻳ‪‬ﺔ ﻭﺍﳊﻔﺎﻅ ﻋﻠﻰ ﺃﻋﺮﺍﺿﻬﻢ ‪..‬‬
‫‪١١٧  ‬‬
‫‪ ..‬ﻭﻟﻜﻦ ‪ ..‬ﺣﱴ ﻫﺬﻩ ﺍﻷﺣﻜﺎﻡ ﺍﳌﻌﺪﻭﺩﺓ ﺍﻟﱵ ﺑﻴ‪‬ﻨﻬﺎ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻬﺎ‬
‫ﺍﺧﺘﻼﻓﺎﹰ ﺷﺎﺳﻌﺎﹰ ‪ ،‬ﻟﺪﺭﺟﺔ ﻻ ﳝﻜﻨﻨﺎ ﻓﻴﻬﺎ ﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﺇﲨﺎﻉﹴ ﺣﻘﻴﻘﻲ‪ ‬ﻣﱪﻫﻦﹴ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﻋﻠﻰ ﺃﻱ‪ ‬ﺟﺰﺋﻴ‪‬ﺔ ﻣﻦ ﺟﺰﺋﻴ‪‬ﺎﺕ ﻫﺬﻩ ﺍﻷﺣﻜﺎﻡ ‪ ...‬ﺍﻹﲨﺎﻉ ﺍﻟﺬﻱ ﻳﻄﺒ‪‬ﻠﻮﻥ ﻭﻳﺰﻣ‪‬ﺮﻭﻥ ﻟﻪ‬
‫ﻟﻴﺲ ﺃﻛﺜﺮ ﻣﻦ ﺧﻄﺎﺑﺎﺕ ﻣﻮﺟ‪‬ﻬﺔ ﻟﻠﻌﻮﺍﻡ ‪ ،‬ﻣﻦ ﺃﺟﻞ ﲡﻴﻴﺸﻬﻢ ﰲ ﺧﻨﺎﺩﻕ ﺍﻟﻌﺼﺒﻴ‪‬ﺎﺕ ﺍﳌﺬﻫﺒﻴ‪‬ﺔ‬
‫ﻭﺍﻟﻄﺎﺋﻔﻴ‪‬ﺔ ‪ ،‬ﶈﺎﺭﺑﺔ ﺍﳊﺮﻳ‪‬ﺎﺕ ﺍﻟﱵ ﻻ ﲣﺘﻠﻒ ﻣﻊ ﻣﺎ ﺃﺗﻰ ﺑﻪ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫ﻭﻟﻠﻮﻗﻮﻑ ﻋﻠﻰ ﺷﻲﺀٍ ﻣﻦ ﺫﻟﻚ ‪ ،‬ﻟﻨﺄﺧﺬ ﻣﺴﺄﻟﺔ ﻫﺎﻣ‪‬ﺔ ﻫﻲ ﻋﻘﻮﺑﺔ ﺍﻟﺴﺎﺭﻕ ‪ ،‬ﻓﻬﺬﻩ‬
‫ﺍﳌﺴﺄﻟﺔ ﻫﻲ ﻣﻦ ﺍﳌﺴﺎﺋﻞ ﺍﶈﺪﻭﺩﺓ ﺍﻟﱵ ﺫﻛﺮﻫﺎ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻫﻲ ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ﺗﺘﻌﻠﹼﱠﻖ‬
‫ﺑﻘﻮﺍﻧﲔ ﺃﻱ‪ ‬ﺩﻭﻟﺔ ‪ ،‬ﻓﻔﻲ ﺃﻱ‪ ‬ﳎﺘﻤﻊ ﲢﺪﺙ ﺳﺮﻗﺎﺕ ‪ ،‬ﻭﻻ ﺑﺪ‪ ‬ﻣﻦ ﻭﺿﻊ ﺗﺸﺮﻳﻌﺎﺕ ﺗﺸﻤﻞ‬
‫ﺍﳉﺰﺍﺀ ﺍﻟﺬﻱ ﺗﻔﺮﺿﻪ ﺍﻟﺪﻭﻟﺔ ﻋﻠﻰ ﻣﺮﺗﻜﱯ ﻫﺬﻩ ﺍﻟﺴﺮﻗﺎﺕ ‪ ..‬ﻓﺎﻟﻌﻘﻮﺑﺔ ﺍﳌﺘﺮﺗ‪‬ﺒﺔ ﻋﻠﻰ ﻫﺬﻩ‬
‫ﺍﳉﻨﺎﻳﺔ ﺗﺘﻌﻠﱠﻖ ﺑﺄﺣﻜﺎﻡ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﺟﻬﺔ ‪ ،‬ﻭﻻ ﺑﺪ‪ ‬ﳍﺎ ﻣﻦ ﺗﺸﺮﻳﻌﺎﺕ ﰲ ﻗﻮﺍﻧﲔ‬
‫ﺍﻟﺪﻭﻟﺔ ﻣﻦ ﺟﻬﺔ‪ ‬ﺃﹸﺧﺮﻯ ‪ ..‬ﻭﻹﻳﻀﺎﺡ ﺃﺣﻜﺎﻡ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺃﻗﺘﺒﺲ ﺍﻟﻨﺺ‪ ‬ﺍﻟﺘﺎﱄ ﻣﻦ ﻛﺘﺎﰊ ‪:‬‬
‫ﺍﻟﻨﻈﺮﻳ‪‬ﺔ ﺍﻟﺜﺎﻟﺜﺔ ) ﺍﳊﻖ ﺍﳌﻄﻠﻖ ( ‪ ،‬ﲢﺖ ﻋﻨﻮﺍﻥ ‪ :‬ﻣﻨﻬﺞ ﺍﻟﺒﺤﺚ ﺍﻟﻘﺮﺁﱐ ‪:‬‬
‫ﺃﺣﻜﺎﻡ ﻋﻘﻮﺑﺔ ﺍﻟﺴﺎﺭﻕ ﻭﺍﻟﺴﺎﺭﻗﺔ ﻭﺭﺩﺕ ﰲ ﺁﻳﺔ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫) ‪͕tã ª!$#ur 3 «!$# z`ÏiB Wx»s3tR $t7|¡x. $yJÎ/ Lä!#t“y_ $yJßgtƒÏ‰÷ƒr& (#þqãèsÜø%$$sù èps%Í‘$¡¡9$#ur ä-Í‘$¡¡9$#ur‬‬

‫‪ ] ( ÒOŠÅ3ym‬ﺍﳌﺎﺋﺪﺓ ‪[ ٣٨ :‬‬
‫ﻭﻋﻠﻰ ﺍﻟﺮ‪‬ﻏﻢ ﻣﻦ ﻭﺭﻭﺩ ﻫﺬﺍ ﺍﳊﻜﻢ ﻭﺍﺿﺤﺎﹰ ﺟﻠﻴ‪‬ﺎﹰ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻓﻘﺪ ﺍﺧﺘﻠﻒ‬
‫ﲨﻬﻮﺭ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻴﻪ ‪ ..‬ﻟﻘﺪ ﺫﻫﺐ ﲨﻬﻮﺭ ﺍﻟﻌﻠﻤﺎﺀ ﺇﱃ ﻭﺿﻊ ﺷﺮﻭﻁ ﺍﻟﻘﻄﻊ ‪ ،‬ﻓﻘﺎﻟﻮﺍ ‪:‬‬
‫ﺍﻟﻘﻄﻊ ﻻ ﳚﺐ ﺇﻻﹼ ﻋﻨﺪ ﺷﺮﻃﲔ ‪ :‬ﻗﺪﺭ ﺍﻟﻨﺼﺎﺏ ‪ ،‬ﻭﺃﻥ ﺗﻜﻮﻥ ﺍﻟﺴﺮﻗﺔ ﻣﻦ ﺍﳊﺮﺯ ‪ ..‬ﻭﻗﺎﻝ‬
‫ﺁﺧﺮﻭﻥ ) ﻣﺜﻞ ﺍﺑﻦ ﻋﺒ‪‬ﺎﺱ ﻭﺍﺑﻦ ﺍﻟﺰﺑﲑ ﻭﺍﳊﺴﻦ ﺍﻟﺒﺼﺮﻱ ( ‪ :‬ﺍﻟﻘﺪﺭ ﻏﲑ ﻣﻌﺘﱪ ‪ ،‬ﻓﺎﻟﻘﻄﻊ‬
‫ﻭﺍﺟﺐ ﰲ ﺳﺮﻗﺔ ﺍﻟﻘﻠﻴﻞ ﻭﺍﻟﻜﺜﲑ ‪ ،‬ﻭﺍﳊﺮﺯ ﺃﻳﻀﺎﹰ ﻏﲑ ﻣﻌﺘﱪ ‪ ،‬ﻭﲤﺴ‪‬ﻜﻮﺍ ﺑﻌﻤﻮﻡ ﻫﺬﻩ ﺍﻵﻳﺔ‬
‫ﺍﻟﻜﺮﳝﺔ ‪..‬‬
‫‪١١٨  ‬‬
‫‪ ..‬ﻭﺍﻟﺬﻳﻦ ﻗﺎﻟﻮﺍ ﺑﻮﺟﻮﺏ ﺷﺮﻁ ﻗﺪﺭ ﺍﻟﻨﺼﺎﺏ ‪ ،‬ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﻗﺪﺭ ﻫﺬﺍ ﺍﻟﻨﺼـﺎﺏ ‪،‬‬
‫ﻓﻘﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ] ﻧﻘﻼﹰ ﻋﻦ ﺗﻔﺴﲑ ﺍﻟﻔﺨﺮ ﺍﻟﺮﺍﺯﻱ [ ‪ :‬ﳚﺐ ﺍﻟﻘﻄﻊ ﰲ ﺭﺑﻊ ﺩﻳﻨﺎﺭ ‪ ،‬ﻭﻗﺎﻝ‬
‫ﺃﺑﻮ ﺣﻨﻴﻔﺔ ‪ :‬ﻻ ﳚﻮﺯ ﺍﻟﻘﻄﻊ ﺇﻻﹼ ﰲ ﻋﺸﺮﺓ ﺩﺭﺍﻫﻢ ﻣﻀﺮﻭﺑﺔ ‪ ،‬ﻭﻗﺎﻝ ﻣﺎﻟﻚ ﻭﺃﲪﺪ ﻭﺇﺳﺤﻖ‬
‫‪ :‬ﺇﻧﻪ‪ ‬ﻣﻘﺪ‪‬ﺭ ﺑﺜﻼﺛﺔ ﺩﺭﺍﻫﻢ ‪ ،‬ﺃﻭ ﺭﺑﻊ ﺩﻳﻨﺎﺭ ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺃﰊ ﻟﻴﻠﻰ ‪ :‬ﺇﻧ‪‬ـﻪ ﻣﻘـﺪ‪‬ﺭ ﲞﻤﺴـﺔ‬
‫ﺩﺭﺍﻫﻢ ‪ ،‬ﻭﻛﻞﹼ ﻭﺍﺣﺪ‪ ‬ﻣﻦ ﻫﺆﻻﺀ ﺍ‪‬ﺘﻬﺪﻳﻦ ﻳﻄﻌﻦ ﰲ ﺍﳋﱪ ﺍﻟﺬﻱ ﻳﺮﻭﻳﻪ ﺍﻵﺧﺮ ‪..‬‬
‫ﻭﺍﺧﺘﻠﻔﻮﺍ ﺃﻳﻀﺎﹰ ‪ ،‬ﻫﻞ ﻳ‪‬ﺠﻤ‪‬ﻊ ﺑﲔ ﺍﻟﻘﻄﻊ ﻭﺍﻟﻐﺮﻡ ‪ ،‬ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ‪ :‬ﺃﹸﻏﺮﻡ ﺍﻟﺴﺎﺭﻕ ﻣﺎ‬
‫ﺳﺮﻕ ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺍﻟﺜﻮﺭﻱ ﻭﺃﲪﺪ ﻭﺇﺳﺤﻖ ‪ :‬ﻻ ﳚﻤﻊ ﺑﲔ ﺍﻟﻘﻄﻊ ﻭﺍﻟﻐﺮﻡ ‪ ،‬ﻓـﺈﻥ‬
‫ﻏﺮﻡ ﻓﻼ ﻗﻄﻊ ‪ ،‬ﻭﺇﻥ ﻗﻄﻊ ﻓﻼ ﻏﺮﻡ ‪ ،‬ﻭﻗﺎﻝ ﻣﺎﻟﻚ ‪ :‬ﻳﻘﻄﻊ ﺑﻜﻞﹼ ﺣﺎﻝ ‪ ،‬ﻭﺃﻣ‪‬ـﺎ ﺍﻟﻐـﺮﻡ‬
‫ﻓﻴﻠﺰﻣﻪ ﺇﻥ ﻛﺎﻥ ﻏﻨﻴ‪‬ﺎﹰ ‪ ،‬ﻭﻻ ﻳﻠﺰﻣﻪ ﺇﻥ ﻛﺎﻥ ﻓﻘﲑﺍﹰ ‪ ..‬ﻭﺃﺑﺎﺡ ﺑﻌﻀﻬﻢ ﺇﻳﻘﺎﻑ ﻫﺬﺍ ﺍﳊﻜﻢ ﰲ‬
‫ﻇﺮﻭﻑ‪ ‬ﳏﺪ‪‬ﺩﺓ ‪ ..‬ﻛﻤﺎ ﻓﻌﻞ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﹼﺎﺏ ‪..‬‬
‫ﻭﻛﻞﱡ ﺫﻟﻚ ) ﻧﻌﲏ ﻫﺬﻩ ﺍﻻﺧﺘﻼﻓﺎﺕ ﺍﻟﱵ ﺗﺮﻗﻰ ﺃﺣﻴﺎﻧﺎﹰ ﺇﱃ ﺩﺭﺟﺔ ﺍﻟﺘﻨﺎﻗﺾ ﻛﻤﺎ ﻧﺮﻯ (‬
‫ﺗﻨﺎﻗﻠﻪ ﺍﻷﻣ‪‬ﺔ ﻭﻛﺄﻧ‪‬ﻪ ﻧﺼﻮﺹ‪ ‬ﻗﺮﺁﻧﻴ‪‬ﺔ ﻻ ﳚﻮﺯ ﲡﺎﻭﺯﻫﺎ ‪ ،‬ﺩﻭﻥ ﺃﻱ‪ ‬ﺗﻔﻌﻴﻞﹴ ﻟﻠﻌﻘـﻞ ﰲ ﺗـﺪﺑ‪‬ﺮ‬
‫ﻛﻠﻤﺎﺕ ﺍﻵﻳﺔ ﺍﻟﻮﺣﻴﺪﺓ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﺍﻟﱵ ﲢﻤﻞ ﺣﻜـﻢ ﻗﻄـﻊ ﺃﻳـﺪﻱ ﺍﻟﺴـﺎﺭﻕ‬
‫ﻭﺍﻟﺴﺎﺭﻗﺔ ‪..‬‬
‫ﻟﻨﻨﻈﺮ ﰲ ﺍﻟﺼﻴﺎﻏﺔ ﺍﻟﻠﻐﻮﻳ‪‬ﺔ ﳍﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ‪:‬‬
‫] ‪ – [ ١‬ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﳎﻤﻠﺔ ‪ ،‬ﻓﻼ ﻳ‪‬ﺬﹾﻛﹶﺮ ﺑﻈﺎﻫﺮ ﺻـﻴﺎﻏﺘﻬﺎ ﺍﻟﻠﻐﻮﻳ‪‬ـﺔ ﺍﻟﻘـﺪﺭ‬
‫ﺍﳌﺴﺮﻭﻕ ﺍﻟﺬﻱ ﻳﺒﺪﺃ ﻋﻨﺪﻩ ﺍﻟﻘﻄﻊ ‪ ،‬ﻭﻻ ﻳ‪‬ﺬﹾﻛﹶﺮ ﻓﻴﻬﺎ ﺃﻱ‪ ‬ﺍﻟﻴﺪﻳﻦ ﺗ‪‬ﻘﻄﹶـﻊ ‪ ،‬ﻫـﻞ ﺍﻟـﻴﻤﲎ ﺃﻡ‬
‫ﺍﻟﻴﺴﺮﻯ ‪ ،‬ﻭﻻ ﻳ‪‬ﺤﺪ‪‬ﺩ ﻓﻴﻬﺎ ﻣﻘﺪﺍﺭ ﻣﺎ ﻳ‪‬ﻘﻄﹶﻊ ﻣﻦ ﺍﻟﻴﺪ ‪ ،‬ﻫﻞ ﺇﱃ ﺍﻷﺻﺎﺑﻊ ‪ ،‬ﺃﻡ ﺇﱃ ﺍﻟﻜﻒ ‪ ،‬ﺃﻡ‬
‫) ‪èps%Í‘$¡¡9$#ur ä-Í‘$¡¡9$#ur‬‬ ‫ﺇﱃ ﺍﻟﺴﺎﻋﺪﻳﻦ ‪ ،‬ﺃﻡ ﺇﱃ ﺍﳌﺮﻓﻘﲔ ‪ ،‬ﺃﻡ ﺇﱃ ﺍﳌﻨﻜﺒﲔ ‪ ..‬ﻓﻘﻮﻟﻪ ﺗﻌـﺎﱃ‬
‫‪ ( $yJßgtƒÏ‰÷ƒr& (#þqãèsÜø%$$sù‬ﻫﻮ ﻗﻮﻝﹲ ﻣ‪‬ﺠﻤ‪‬ﻞ ﳛﻤﻞ ﻛﻞﱠ ﺍﻻﺣﺘﻤﺎﻻﺕ ﺍﻟﱵ ﺗﺪﻭﺭ ﺩﺍﺧـﻞ ﺇﻃـﺎﺭ‬
‫ﺍﻟﺼﻴﺎﻏﺔ ﺍﻟﻠﻐﻮﻳ‪‬ﺔ ﳍﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪..‬‬
‫‪١١٩  ‬‬
‫( ﻻ ﳝﻜﻦ ﺃﻥ ﺗ‪‬ﺤﺼﺮ ﺩﻻﻻ‪‬ﺎ‬ ‫‪$yJßgtƒÏ‰÷ƒr& (#þqãèsÜø%$$sù‬‬ ‫] ‪ – [ ٢‬ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‬
‫ﺑﺎﻟﻘﻄﻊ ﺍﳊﺴ‪‬ﻲ ﺩﻭﻥ ﻏﲑﻩ ‪ ،‬ﻓﺬﻟﻚ ﺳﻴﺆﺩ‪‬ﻱ ﺇﱃ ﻗﻄﻊ ﺍﻷﻳﺎﺩﻱ ﻣﻦ ﺍﳌﻨﻜﺒﲔ ‪ ،‬ﻓﻘﻮﻟﻪ ﺗﻌﺎﱃ ‪:‬‬
‫‪’n<Î) öNä3tƒÏ‰÷ƒr&ur öNä3ydqã_ãr (#qè=Å¡øî$$sù Ío4qn=¢Á9$# ’n<Î) óOçFôJè% #sŒÎ) (#þqãYtB#uä šúïÏ%©!$# $pkš‰r'¯»tƒ‬‬ ‫)‬
‫‪ ] ( È,Ïù#t•yJø9$#‬ﺍﳌﺎﺋﺪﺓ ‪ ، [ ٦ :‬ﻳﺆﻛﹼﺪ ﺃﻥﹼ ﺍﻷﻳﺎﺩﻱ ﲤﺘﺪ‪ ‬ﺇﱃ ﻣﺎ ﺑﻌﺪ ﺍﳌﺮﺍﻓﻖ ‪ ،‬ﻓﺎﷲ ﺗﻌﺎﱃ ﻳﺮﻳﺪ ﻣﻨ‪‬ﺎ‬
‫ﺃﻥ ﻧﻐﺴﻞ ﺃﻳﺪﻳﻨﺎ ﺇﱃ ﺍﳌﺮﺍﻓﻖ ‪ ،‬ﺃﻱ ﺃﻥ ﻧﻐﺴﻞ ﺟﺰﺀﺍﹰ ﻣﻦ ﺃﻳﺪﻳﻨﺎ ‪ ،‬ﺍﻟﺬﻱ ﻫﻮ ﺇﱃ ﺍﳌﺮﺍﻓﻖ ‪..‬‬
‫‪(#þqãèsÜø%$$sù èps%Í‘$¡¡9$#ur ä-Í‘$¡¡9$#ur‬‬ ‫ﻭﰲ ﺍﳌﺴﺄﻟﺔ ﺍﻟﱵ ﺑﲔ ﺃﻳﺪﻳﻨﺎ ‪ ،‬ﻧﺮﻯ ﺃﻥﱠ ﺍﻟﻨﺺ‪ ‬ﻫﻮ )‬
‫&‪ ، ( $yJßgtƒÏ‰÷ƒr‬ﻓﺎﷲ ﺗﻌﺎﱃ ﱂ ﻳﻘﻞ ‪ ... ‬ﺇﺫﺍﹰ ﺍﻟﻌﺒﺎﺭﺓ‬
‫ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ، ( $yJßgtƒÏ‰÷ƒr& (#þqãèsÜø%$$sù‬ﲢﻤﻞ ﺩﻻﻻﺕ ﺃﻭﺳﻊ ﳑ‪‬ﺎ ﲤﹼﺖ ﻗﺮﺍﺀﺗﻪ ﻣﻨﻬﺎ ﺧﻼﻝ ﺍﻟﺘﺎﺭﻳﺦ‬
‫‪..‬‬
‫] ‪ – [ ٣‬ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( $yJßgtƒÏ‰÷ƒr& (#þqãèsÜø%$$sù‬ﻧﺮﺍﻫﺎ ﺑﺼﻴﻐﺔ ﻣ‪‬ﺜﲎ ﺍﳉﻤﻊ ‪ ،‬ﻓﻜﻠﻤﺔ‬
‫) ﺃﻳﺪﻱ ( ﻓﻴﻬﺎ ﺗ‪‬ﺒﻴ‪‬ﻦ ﻟﻨﺎ ﺍﳉﻤﻊ ‪ ،‬ﻭﺍﻟﻀﻤﲑ ) ﳘﺎ ( ﻳﺒﻴ‪‬ﻦ ﻟﻨﺎ ﺍﳌﺜﲎ ‪ ،‬ﻓﺎﷲ ﺗﻌـﺎﱃ ﱂ ﻳﻘـﻞ )‬
‫ﻓﺎﻗﻄﻌﻮﺍ ﻳﺪﻳﻬﻤﺎ ( ﺑﺼﻴﻐﺔ ﺍﳌﺜﲎ ﻓﻘﻂ ‪ ،‬ﺃﻭ ) ﻓﺎﻗﻄﻌﻮﺍ ﺃﻳﺪﻳﻬﻢ ( ﺑﺼﻴﻐﺔ ﺍﳉﻤﻊ ﻓﻘﻂ ‪ ،‬ﺇﻧ‪‬ﻤـﺎ‬
‫ﻳﻘﻮﻝ ﺟﻞﹼ ﻭﻋﻼ ) ‪ .. ( $yJßgtƒÏ‰÷ƒr& (#þqãèsÜø%$$sù‬ﻭﰲ ﻫﺬﺍ ﺩﻟﻴﻞﹲ ﺁﺧﺮ ﻋﻠﻰ ﺿﺮﻭﺭﺓ ﺗـﺪﺑ‪‬ﺮ ﻣـﺎ‬
‫ﲢﻤﻠﻪ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﻣﻦ ﺩﻻﻻﺕ ‪..‬‬
‫) ‪(#þqãèsÜø%$$sù‬‬ ‫] ‪ – [ ٤‬ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) _‪ ( $t7|¡x. $yJÎ/ Lä!#t“y‬ﺿﻤﻦ ﺇﻃﺎﺭ ﺍﻟﺴـﻴﺎﻕ‬
‫&‪ ( $t7|¡x. $yJÎ/ Lä!#t“y_ $yJßgtƒÏ‰÷ƒr‬ﺗﺒﻴ‪‬ﻦ ﺍﻟﺘﻮﺍﻓﻖ ﺑﲔ ﺩﺭﺟﺔ ﻋﻘﻮﺑﺔ ﺍﻟﻘﻄﻊ ﻣﻦ ﺟﻬﺔ ‪ ،‬ﻭﺑﲔ ﺩﺭﺟﺔ‬
‫ﺍﻟﺴﺮﻗﺔ ﻭﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﱵ ﲤﹼﺖ ‪‬ﺎ ﻣﻦ ﺟﻬﺔ‪ ‬ﺃﹸﺧﺮﻯ ‪ ،‬ﻓﺎﻟﻘﻄﻊ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﺟـﺰﺍﺀً ﻣﻮﺍﻓﻘـﹰﺎ‬
‫ﻟﻠﺴﺮﻗﺔ ‪ ،‬ﺃﻱ ﳚﺐ ﺃﻥ ﳕﻴ‪‬ﺰ ﰲ ﻋﻘﻮﺑﺔ ﺍﻟﻘﻄﻊ ﺑﲔ ﺳﺮﻗﺔ ﻭﺳﺮﻗﺔ ‪ ،‬ﻓﻠﻴﺲ ﻣﻦ ﺍﳌﻌﻘﻮﻝ ﺃﻥﹼ ﻣﻦ‬
‫ﺳﺮﻕ ﺍﳊﺪ‪ ‬ﺍﻷﺩﱏ ﻣﻦ ﺍﻟﻘﺪﺭ ﺍﳌﻮﺟﺐ ﻟﻠﻘﻄﻊ ﺗﺘﺴﺎﻭﻯ ﻋﻘﻮﺑﺘﻪ ﻣﻊ ﻣﻦ ﺳﺮﻕ ﺍﳌﺒﺎﻟﻎ ﺍﻟﻄﺎﺋﻠـﺔ‬
‫‪١٢٠  ‬‬
‫‪ ..‬ﺇﺫﺍﹰ ‪ ..‬ﻻ ﺑﺪ‪ ‬ﻣﻦ ﺍﻟﻮﻗﻮﻑ ﻋﻨﺪ ﺩﻻﻻﺕ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ‪ ،‬ﻭﻓﻖ ﻣﻨﻬﺞ ﺍﻟﺒﺤﺚ ﺍﻟﻘﺮﺁﱐ‬
‫) ‪.. ( @@ä. ¾ÏmÎ/ $¨ZtB#uä‬‬
‫ﺍﻟﺼﻴﻐﺔ ﺍﻻﲰﻴ‪‬ﺔ ) ‪ ( èps%Í‘$¡¡9$#ur ä-Í‘$¡¡9$#ur‬ﻛﺎﺳﻢ ﻓﺎﻋﻞ ﻣﻌﺮ‪‬ﻑ ﺑﺄﻝ ﺍﻟﺘﻌﺮﻳـﻒ ‪ ،‬ﻟـﻪ‬
‫ﺩﻻﻻﺗﻪ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ..‬ﻓﺎﻟﺬﻱ ﳚﺐ ﺇﻗﺎﻣﺔ ﺍﳊﺪ‪ ‬ﻋﻠﻴﻪ ﻫﻮ ﻣﻦ ﻟﺒﺴﺘﻪ ﻫﺬﻩ ﺍﻟﺼـﻔﺔ ‪،‬‬
‫ﻭﻻ ﻳ‪‬ﻮﺟﺪ ﺃﺩﱏ ﺷﻚ‪ ‬ﺑﱪﺍﺀﺗﻪ ﻣﻨﻬﺎ ‪ ،‬ﺣﱴ ﻻ ﻳﻘﻊ ﺍﻟﻈﻠﻢ ‪..‬‬
‫ﻭﻛﻠﻤﺔ ) ‪ ( #þqãèsÜø%$$sù‬ﻫﻲ ﻣﻦ ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ) ﻕ ‪ ،‬ﻁ ‪ ،‬ﻉ ( ‪ ،‬ﻭﺩﻻﻻﺕ‬
‫ﻫﺬﺍ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ﺗﻌﲏ ﺍﻟﻔﺼﻞ ‪ ،‬ﻭﻫﺬﺍ ﻳﻜﻮﻥ ﻣﺎ ﺑﲔ ﺍﳊﺎﻟﺔ ﺍﳌﺎﺩﻳ‪‬ﺔ ﻭﺍﳌﻌﻨﻮﻳ‪‬ﺔ ﺣﺴﺐ ﺍﻟﺴﻴﺎﻕ‬
‫)‪tûïÏ%©!$# (#ätÂt“y_ $yJ¯RÎ‬‬ ‫ﺍﻟﻘﺮﺁﱐ ﺍﶈﻴﻂ ﲟﺸﺘﻖ‪ ‬ﻣﻦ ﻣﺸﺘﻘﹼﺎ‪‬ﺎ ‪ ..‬ﻓﻬﻨﺎﻙ ﺍﻟﻘﻄﻊ ﺍﳊﺴ‪‬ﻲ ﺍﳌﺎﺩ‪‬ﻱ ‪) :‬‬
‫†‪yì©Üs)è? ÷rr& (#þqç6¯=|Áム÷rr& (#þqè=-Gs)ムbr& #·Š$|¡sù ÇÚö‘F{$# ’Îû tböqyèó¡tƒur ¼ã&s!qß™u‘ur ©!$# tbqç/Í‘$ptä‬‬

‫&‪ ] ( 4 ÇÚö‘F{$# šÆÏB (#öqxÿYム÷rr& A#»n=Åz ô`ÏiB Nßgè=ã_ö‘r&ur óOÎgƒÏ‰÷ƒr‬ﺍﳌﺎﺋﺪﺓ ‪ ، [ ٣٣ :‬ﻭﻫﻨﺎﻙ ﺍﻟﻘﻄﻊ‬
‫‪¨@ä. ôMs?#uäur $\«s3-GãB £`çlm; ôNy‰tGôãr&ur £`ÍköŽs9Î) ôMn=y™ö‘r& £`ÏdÌ•õ3yJÎ/ ôMyèÏJy™ $¬Hs>sù‬‬ ‫ﲟﻌﲎ ﺍﳉﺮﺡ )‬
‫‪z`ù=è%ur £`åku‰Ï‰÷ƒr& z`÷è©Üs%ur ¼çmtR÷Žy9ø.r& ÿ¼çmuZ÷ƒr&u‘ $¬Hs>sù ( £`ÍköŽn=tã ólã•÷z$# ÏMs9$s%ur $YZŠÅj3Å™ £`åk÷]ÏiB ;oy‰Ïnºur‬‬

‫‪ ] ( ÒOƒÌ•x. Ô7n=tB žwÎ) !#x‹»yd ÷bÎ) #·Ž|³o0 #x‹»yd $tB ¬! |·»ym‬ﻳﻮﺳﻒ ‪ ، [ ٣١ :‬ﻭﻫﻨﺎﻙ ﺍﻟﻘﻄﻊ ﲟﻌﲎ‬
‫) ‪‘@ä. ( #\•ç/ã— öNæhuZ÷•t/ Oèdt•øBr& (#þqãè©Üs)tGsù‬‬ ‫ﺍﻟﻔﺼﻞ ﺍﳌﻌﻨﻮﻱ ﻭﺍﻟﺘﺠﺰﺋﺔ ﻟﻠﻤﺴﺄﻟﺔ ﺍﻟﱵ ﻳ‪‬ﺮﺍﺩ ﺗﻘﻄﻴﻌﻬﺎ‬
‫‪ ] ( tbqãmÌ•sù öNÍkö‰y‰s9 $yJÎ/ ¥>÷“Ïm‬ﺍﳌﺆﻣﻨﻮﻥ ‪ .. [ ٥٣ :‬ﻛﻞﱡ ﻫﺬﻩ ﺍﳌﻌﺎﱐ ﺗﺴﺘﻤﺪ‪ ‬ﺩﻻﻻ‪‬ﺎ ﻣﻦ‬
‫ﺇﻃﺎﺭ ﺍﳌﻌﲎ ﺍﻟﺬﻱ ﳛﻤﻠﻪ ﺍﳉﺬﺭ ) ﻕ ‪ ،‬ﻁ ‪ ،‬ﻉ ( ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻫﺬﺍ ﺍﳌﻌﲎ ﺍ‪‬ﺮ‪‬ﺩ‬
‫ﻫﻮ ﺫﺍﺗﻪ ﳉﻤﻴﻊ ﻫﺬﻩ ﺍﳊﺎﻻﺕ ‪ ،‬ﻭﻟﻜﻦ‪ ‬ﺍﻟﻔﺎﺭﻕ ﺑﲔ ﺣﺎﻟﺔ‪ ‬ﻭﺃﺧﺮﻯ ﻳﻌﻮﺩ ﺇﱃ ﺍﻟﺴﻴﺎﻕ ﺍﻟﻘﺮﺁﱐ‬
‫ﺍﶈﻴﻂ ﺑﺎﳌﺸﺘﻖ‪ ‬ﺍﳌﺘﻔﺮ‪‬ﻉ ﻋﻦ ﻫﺬﺍ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ‪..‬‬
‫‪١٢١  ‬‬
‫‪(#þqãèsÜø%$$sù èps%Í‘$¡¡9$#ur ä-Í‘$¡¡9$#ur‬‬ ‫( ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‬ ‫&‪$yJßgtƒÏ‰÷ƒr‬‬ ‫‪ ..‬ﻭﻛﻠﻤﺔ )‬
‫&‪ ، ( $yJßgtƒÏ‰÷ƒr‬ﻻ ﳝﻜﻦ ﺣﺼﺮ ﺩﻻﻻ‪‬ﺎ ﲟﺠﺮ‪‬ﺩ ﺍﻟﻴﺪ ﺍﳊﺴ‪‬ﻴ‪‬ﺔ ﺍﳌﻌﺮﻭﻓﺔ ‪ ،‬ﻓﻬﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺍﳌﺸﺘﻘﹼﺔ‬
‫ﻣﻦ ﺍﳉﺬﺭ ) ﻱ ‪ ،‬ﺩ ‪ ،‬ﻱ ( ﺗﻌﲏ ﻭﺳﻴﻠﺔ ﺍﻟﻘﻮ‪‬ﺓ ﻭﺍﻟﺴﻴﻄﺮﺓ ﻭﺁﻟﻴ‪‬ﺔ ﺍﳊﺮﻛﺔ ‪ ،‬ﻓﺈﻥﹾ ﻛﺎﻧﺖ ﻭﻓﻖ‬
‫ﺳﻴﺎﻕﹴ ﻗﺮﺁﱐﱟ ﻳﺘﺤﺪ‪‬ﺙ ﻋﻦ ﻣﺴﺎﺋﻞ ﻣﺎﺩﻳ‪‬ﺔ ﺗﺘﻌﻠﹼﻖ ﺑﺎﳉﺴﺪ ‪ ،‬ﻓﻬﻲ ﺣﲔ ﺫﻟﻚ ﺗﻌﲏ ﺍﻟﻴﺪ ﺍﳊﺴﻴ‪‬ﺔ‬
‫ﺍﳌﻌﺮﻭﻓﺔ ‪..‬‬
‫‪’n<Î) öNä3tƒÏ‰÷ƒr&ur öNä3ydqã_ãr (#qè=Å¡øî$$sù Ío4qn=¢Á9$# ’n<Î) óOçFôJè% #sŒÎ) (#þqãYtB#uä šúïÏ%©!$# $pkš‰r'¯»tƒ‬‬ ‫)‬
‫‪ ] ( È,Ïù#t•yJø9$#‬ﺍﳌﺎﺋﺪﺓ ‪[ ٦ :‬‬
‫‪ ..‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺿﻤﻦ ﺳﻴﺎﻕﹴ ﻳﺘﺤﺪ‪‬ﺙ ﻋﻦ ﺍﻷﻣﻮﺭ ﺍﳌﻌﻨﻮﻳ‪‬ﺔ ﺍﻟﱵ ﺗﻘﻒ ﺧﻠﻒ ﺍﻷﻣﻮﺭ‬
‫ﺍﳌﺎﺩﻳ‪‬ﺔ ‪ ،‬ﻓﻬﻲ ﺗﻌﲏ ﻭﺳﺎﺋﻞ ﺍﻟﻘﻮ‪‬ﺓ ﻭﺍﻟﺴﻴﻄﺮﺓ ‪..‬‬
‫) ‪ ] ( $VJù=Ïã ¾ÏmÎ/ šcqäÜ‹Ïtä† Ÿwur öNßgxÿù=yz $tBur öNÍk‰É‰÷ƒr& tû÷üt/ $tB ÞOn=÷ètƒ‬ﻃﻪ ‪[ ١١١٠ :‬‬

‫‪!$¯RÎ) ÇÍÎÈ Ì•»|Áö/F{$#ur “ω÷ƒF{$# ’Í<'ré& z>qà)÷ètƒur t,»ysó™Î)ur tLìÏdºt•ö/Î) !$tRy‰»t7Ïã ö•ä.øŒ$#ur‬‬ ‫)‬
‫&‪] ( Í‘$uŠ÷zF{$# tû÷üxÿsÜóÁßJø9$# z`ÏJs9 $tRy‰ZÏã öNåk¨XÎ)ur ÇÍÏÈ Í‘#¤$!$# “t•ò2ÏŒ 7p|ÁÏ9$sƒ¿2 Nßg»oYóÁn=÷zr‬‬
‫ﺹ ‪[ ٤٧ – ٤٥ :‬‬
‫) )‪ ] ( 4 öNÍk‰É‰÷ƒr& s-öqsù «!$# ߉tƒ ©!$# šcqãè΃$t7ム$yJ¯RÎ) y7tRqãè΃$t6ムšúïÏ%©!$# ¨bÎ‬ﺍﻟﻔﺘﺢ ‪:‬‬
‫‪[ ١٠‬‬
‫) ‪èps%Í‘$¡¡9$#ur ä-Í‘$¡¡9$#ur‬‬ ‫‪ ..‬ﺇﺫﺍﹰ ‪ ..‬ﰲ ﻭﺭﻭﺩ ﻛﻠﻤــﺔ ) &‪ ( $yJßgtƒÏ‰÷ƒr‬ــﺬﻩ ﺍﻟﺼــﻴﻐﺔ‬
‫‪ ( $yJßgtƒÏ‰÷ƒr& (#þqãèsÜø%$$sù‬ﺩﻟﻴﻞﹲ ﻋﻠﻰ ﺍﺣﺘﻮﺍﺀ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻋﻠﻰ ﲨﻴﻊ ﺍﳌﻌﺎﱐ ﺍﳌﺘﻌﺪ‪‬ﺩﺓ ﻟﻠﻴﺪ‬
‫‪ ،‬ﻣﻦ ﺍﳌﻌﲎ ﺍﳊﺴ‪‬ﻲ ﻭﺻﻮﻻﹰ ﺇﱃ ﺍﳌﻌﲎ ﺍﳌﻌﻨﻮﻱ ‪ ،‬ﻓﺎﳌﻄﻠﻮﺏ ﻫﻮ ﻗﻄـﻊ ﺃﻳـﺪﻱ ﺍﻟﺴـﺎﺭﻕ ‪،‬‬
‫ﻭﺃﻳﺪﻱ ﺍﻟﺴﺎﺭﻗﺔ ‪ ،‬ﻭﻣﺎ ﻳ‪‬ﺤﺪ‪‬ﺩ ﻣﺎﻫﻴ‪‬ﺔ ﺍﻟﻘﻄﻊ ‪ ،‬ﻭﺩﺭﺟﺘﻪ ‪ ،‬ﻫﻮ ﺃﻥ ﻳﻜﻮﻥ ﺟﺰﺍﺀً ﻣﻮﺍﻓﻘﺎﹰ ﻟﻠﺴﺮﻗﺔ‬
‫ﺍﳊﺎﺻﻠﺔ ‪ ،‬ﻭﳌﺎﻫﻴ‪‬ﺔ ﺣﺪﻭﺛﻬﺎ ) _‪ .. ( $t7|¡x. $yJÎ/ Lä!#t“y‬ﻭﻛﻞﱡ ﺫﻟﻚ ﺗﺮﻛﻪ ﺍﷲ ﺗﻌﺎﱃ ﻣﻔﺘﻮﺣـﺎﹰ‬
‫‪١٢٢  ‬‬
‫ﻟﻴﺤﺪ‪‬ﺩ ﺍﻟﻘﺎﺿﻲ ﰲ ﻛﻞﱢ ﺯﻣﺎﻥ‪ ‬ﻭﻣﻜﺎﻥ ﺣﻘﻴﻘﺔ ﺗﻄﺒﻴﻖ ﻫﺬﺍ ﺍﳊﻜﻢ ‪ ،‬ﺑﻨﺎﺀً ﻋﻠﻰ ﺩﻻﻻﺕ ﻫـﺬﻩ‬
‫ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﻮﺍﺳﻌﺔ ﻛﻤﺎ ﺭﺃﻳﻨﺎ ‪ ،‬ﻭﺑﻨﺎﺀً ﻋﻠﻰ ﺍﳌﻌﻄﻴﺎﺕ ﺍﳌﺎﺩﻳ‪‬ﺔ ﻭﺍﳊﻀﺎﺭﻳ‪‬ﺔ ﻭﺧﺼﻮﺻﻴ‪‬ﺎﺕ‬
‫ﺍ‪‬ﺘﻤﻌﺎﺕ ﰲ ﻛﻞﱢ ﺯﻣﺎﻥ‪ ‬ﻭﻣﻜﺎﻥ ‪..‬‬
‫‪ ..‬ﻓﻘﺪﺭ ﺍﳌﺒﻠﻎ ﺍﳌﺴﺮﻭﻕ ‪ ،‬ﻭﻃﺮﻳﻘﺔ ﺍﻟﺴﺮﻗﺔ ‪ ،‬ﻭﻋﻼﻗﺔ ﺍﻟﺴﺎﺭﻕ ﺑﺎﳌﺴـﺮﻭﻕ ‪ ،‬ﻭﻛـﻞﱡ‬
‫ﺍﻟﻈﺮﻭﻑ ﺍﶈﻴﻄﺔ ‪‬ﺬﻩ ﺍﳌﺴﺄﻟﺔ ‪ ،‬ﺗ‪‬ﺤﺪ‪‬ﺩ ﻣﺎﻫﻴ‪‬ﺔ ﺍﻟﻌﻘﻮﺑﺔ ‪ ،‬ﻫﻞ ﺗﺮﻗﻰ ﺇﱃ ﺍﻟﻘﻄﻊ ﺍﳊﺴ‪‬ـﻲ ‪ ،‬ﻭﺇﻥ‬
‫ﻛﺎﻧﺖ ﺗﺮﻗﻰ ﺇﱃ ﺫﻟﻚ ﻣﻦ ﺃﻱ‪ ‬ﻧﻘﻄﺔ ﻳﺘﻢ‪ ‬ﺍﻟﻘﻄﻊ ‪ ،‬ﺃﻡ ﺃﻥﹼ ﺍﳉﺰﺍﺀ ﻳﻜﻮﻥ ﺑﻜﻒ‪ ‬ﻳـﺪ ﺍﻟﺴـﺎﺭﻕ‬
‫ﻭﲡﺮﻳﺪﻩ ﻣﻦ ﻭﺳﺎﺋﻞ ﺳﻴﻄﺮﺗﻪ ) ﺃﻳﺪﻳﻪ ( ﻋﻠﻰ ﺍﻷُﻣﻮﺭ ‪ ،‬ﺃﻡ ﺃﻧ‪‬ﻬﺎ ﺗﺸﻤﻞ ﺍﳊﺎﻟﺘﲔ ‪ ،‬ﺃﻡ ﺃﻥﱠ ﻗﻄﻊ‬
‫ﻳﺪ ﺍﻟﺴﺎﺭﻕ – ﰲ ﺑﻌﺾ ﺍﳊﺎﻻﺕ – ﻳﻜﻮﻥ ﺑﺘﺄﻣﲔ ﻋﻤﻞ ﺷﺮﻳﻒ ﻟﻪ ﻳﻜﻔﻴﻪ ﺍﳊﺎﺟﺔ ﻟﻠﺴﺮﻗﺔ ‪،‬‬
‫ﺃﻡ ‪ .......‬ﻛﻞﱡ ﺫﻟﻚ ﻳﺘﺤﺪ‪‬ﺩ ﻣﻦ ﺧﻼﻝ ﺩﺭﺍﺳﺔ ﺣﺎﻟﺔ ﺍﻟﺴﺮﻗﺔ ﰲ ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﻈﺮﻭﻑ‬
‫ﺍﻟﱵ ﺣﺼﻠﺖ ﻓﻴﻬﺎ ‪ ،‬ﻭﻣﻦ ﺧﻼﻝ ﺗﻔﻌﻴﻞ ﺍﻟﻌﻘﻞ ﰲ ﺍﺳﺘﻨﺒﺎﻁ ﺃﺣﻜﺎﻡ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻣﻦ ﺍﻟﺪﻻﻻﺕ‬
‫ﺍﻟﱵ ﳛﻤﻠﻬﺎ ﻛﺘﺎﺏ‪ ‬ﺍﷲ ﺗﻌﺎﱃ ﺑﻜﻠﻴ‪‬ﺘﻪ ‪..‬‬
‫ﺇﺫﺍﹰ ‪ ..‬ﺩﻻﻻﺕ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺃﻛﱪ ﺑﻜﺜﲑ ﳑ‪‬ﺎ ﺗﻘﻮﻟﻪ ﺗﻔﺎﺳﲑﻧﺎ ﺍﳌﻮﺭﻭﺛـﺔ ‪ ،‬ﻭﻣـﺎ‬
‫ﺍﺧﺘﻠﻒ ﻓﻴﻪ ﺍﻟﻔﻘﻬﺎﺀ ﻛﻤﺎ ﺭﺃﻳﻨﺎ ﰲ ﲢﺪﻳﺪ ﻗﺪﺭ ﺍﻟﺴﺮﻗﺔ ﺍﻟﱵ ﻳﺘﻢ‪ ‬ﻋﻨﺪﻫﺎ ﺍﻟﻘﻄﻊ ﺍﳊﺴ‪‬ﻲ ‪ ،‬ﻭﻣـﺎ‬
‫ﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻪ ﻣﻦ ﲢﺪﻳﺪ ﻣﻜﺎﻥ ﺍﻟﻘﻄﻊ ‪ ،‬ﻭﻫﻞ ﻳ‪‬ﺠ‪‬ﻤ‪‬ﻊ ﺍﻟﻘﻄﻊ ﻣﻊ ﺍﻟﺘﻐﺮﱘ ﺃﻡ ﻻ ‪ ،‬ﻛـﻞﹼ ﺫﻟـﻚ‬
‫ﻣﺮﺩ‪‬ﻩ ﻋﺪﻡ ﺍﻟﻮﻗﻮﻑ ﻋﻨﺪ ﺩﻻﻻﺕ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪ ،‬ﻭﻓﺮﺽ ﺑﻌﺾ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﻟﺘﺎﺭﳜﻴ‪‬ـﺔ‬
‫ﻋﻠﻰ ﺩﻻﻻ‪‬ﺎ ‪..‬‬
‫ﺇﻥﱠ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ‪ ‬ﺍﳊﻖ‪ ، ‬ﺍﻟﺬﻱ ﻳ‪‬ﺴﺘﻨﺒﻂ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻻ ﲣﺘﻠﻒ ﻓﻴﻪ ﺍﻷُﻣ‪‬ﺔ ‪،‬‬
‫ﻷﻧ‪‬ﻪ ﻳﺄﰐ ﻋﱪ ﺗﻔﻌﻴﻞ ﺍﻟﻌﻘﻞ – ﰲ ﻛﻞﱢ ﺯﻣﺎﻥ‪ ‬ﻭﻣﻜﺎﻥ – ﰲ ﺍﺳﺘﻨﺒﺎﻁ ﺩﻻﻻﺕ ﺁﻳﺎﺕ ﻛﺘﺎﺏ‬
‫ﺍﷲ ﺗﻌﺎﱃ ‪ ..‬ﻭﻣﻦ ﻫﺬﺍ ﺍﳌﻨﻈﺎﺭ ﻧﻘﻮﻝ ‪ :‬ﳌﺎﺫﺍ ﻻ ﻳﻜﻮﻥ ﺇﻳﻘﺎﻑ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﹼﺎﺏ ﳊﻜﻢ ﻗﻄﻊ‬
‫ﻳﺪ ﺍﻟﺴﺎﺭﻕ ] ﺇﻥ ﺻﺤ‪‬ﺖ ﺍﻟﺮﻭﺍﻳﺔ [ ﻧﺘﻴﺠﺔ ﺇﺩﺭﺍﻛﻪ ﻟﺪﻻﻻﺕ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ‪ ،‬ﺍﻟﱵ ﲢﻤﻞ‬
‫– ﻛﻤﺎ ﺭﺃﻳﻨﺎ – ﻣﺴﺎﺣﺔﹰ ﺃﻭﺳﻊ ﻣﻦ ﺍﻟﻌﻘﻮﺑﺔ ‪ ،‬ﻟﻴﺴﺖ ﳏﺼﻮﺭﺓ ﺑﺎﻟﻘﻄﻊ ﺍﳊﺴ‪‬ﻲ ‪ ..‬ﻓﻌﻤﺮ ﺑﻦ‬
‫ﺍﳋﻄﺎﺏ ﻭﻏﲑﻩ ﻣﻦ ﺍﻟﺒﺸﺮ ﻻ ﳝﻠﻜﻮﻥ ﺣﻖ‪ ‬ﺇﻳﻘﺎﻑ ﺃﺣﻜﺎﻡ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫‪١٢٣  ‬‬
‫‪ ..‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐ ﺍﻟﺼﺮﻳﺢ ﺑﻘﻄﻊ ﻳﺪ ﺍﻟﺴﺎﺭﻕ ﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﺟﺰﺋﻴ‪‬ﺎﺗﻪ ‪،‬‬
‫ﻭﱂ ﻳﻘﻔﻮﺍ ﻭﻗﻮﻓﺎﹰ ﺣﻘﻴﻘﻴ‪‬ﺎﹰ ﻋﻠﻰ ﺟﻮﻫﺮ ﺻﻴﺎﻏﺘﻪ ﺍﻟﻠﻐﻮﻳ‪‬ﺔ ‪ ،‬ﻛﻤﺎ ﺭﺃﻳﻨﺎ ‪ ،‬ﻓﻜﻴﻒ ﺇﺫﺍﹰ ﻳﺘﻢ‪ ‬ﺍﻟﺘﻄﺒﻴﻞ‬
‫ﻭﺍﻟﺘﺰﻣﲑ ﻷﺣﻜﺎﻡ ﺩﻭﻟﺔ ﻳﻄﻠﻘﻮﻥ ﻋﻠﻴﻬﺎ ﺍﺳﻢ ﺍﻟﺪﻭﻟﺔ ﺍﻹﺳﻼﻣﻴ‪‬ﺔ ‪ ،‬ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻳﻌﻠﻤﻮﻥ ﻓﻴﻪ‬
‫ﻋﻠﻢ ﺍﻟﻴﻘﲔ ﺃﻧ‪‬ﻪ ﻻ ﻳ‪‬ﻮﺟ‪‬ﺪ ﺇﲨﺎﻉ ﺣﻘﻴﻘﻲ ﻣﱪﻫﻦ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﺃﻱ‪ ‬ﺟﺰﺋﻴ‪‬ﺔ ﻣﻦ‬
‫ﺟﺰﺋﻴ‪‬ﺎﺕ ﺍﻷﺣﻜﺎﻡ ﺍﻟﱵ ﳜﻄﺒﻮﻥ ‪‬ﺎ ﻟﻴﻞ ‪‬ﺎﺭ ﻓﻮﻕ ﺭﺅﻭﺱ ﺍﻟﻌﻮﺍﻡ ؟!!! ‪..‬‬
‫‪ ..‬ﻋﻠﻰ ﺃﻱ‪ ‬ﺟﺰﺋﻴ‪‬ﺔ ﻣﻦ ﻫﺬﻩ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ﺍﻟﱵ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻬﺎ ﺳﻴﺘﻢ ﺇﻧﺸﺎﺀ ﺃﺣﻜﺎﻡ ﺍﻟﺪﻭﻟﺔ‬
‫ﺍﻟﱵ ﻳﻄﺒ‪‬ﻠﻮﻥ ﻭﻳﺰﻣ‪‬ﺮﻭﻥ ﳍﺎ ؟!!! ‪ ،‬ﻭﻛﻢ ﳕﻮﺫﺝ ﻟﻠﺪﻭﻟﺔ ﺍﻹﺳﻼﻣﻴ‪‬ﺔ ﳝﻜﻨﻨﺎ ﺃﻥ ﻧﻌﺘﻤﺪ ﺑﻨﺎﺀ ﻋﻠﻰ‬
‫ﺍﺧﺘﻼﻓﺎﺕ ﻻ ﳛﻴﻂ ‪‬ﺎ ﺍﳌﺨﺘﺼ‪‬ﻮﻥ ﺫﺍ‪‬ﻢ ؟!!!!!!! ‪ ..‬ﺃﻟﻴﺴﻮﺍ ﺑﺪﻋﻮ‪‬ﻢ ﻫﺬﻩ ﻳﺪﻋﻮﻥ ﻟﻨﻘﻞ‬
‫ﺍﳋﻼﻓﺎﺕ ﺍﳌﺬﻫﺒﻴ‪‬ﺔ ﻭﺍﻟﻄﺎﺋﻔﻴ‪‬ﺔ ﻭﺍﻟﻔﻘﻬﻴ‪‬ﺔ ﺇﱃ ﺍﻟﺪﻭﻟﺔ ﺍﻟﱵ ﻳﺪﻋﻮﻥ ﺇﻟﻴﻬﺎ ‪ ،‬ﻟﺘﺪﺧﻞ ﺍﻷﻣ‪‬ﺔ ﺑﻌﺪ‬
‫ﺫﻟﻚ ﰲ ﺻﺮﺍﻋﺎﺕ ﺗﻌﻴﺪﻫﺎ ﺣﻀﺎﺭﻳ‪‬ﺎﹰ ﻭﻓﻜﺮﻳ‪‬ﺎﹰ ﺇﱃ ﻣﺮﺣﻠﺔ ﻣﺎ ﻗﺒﻞ ﻧﺸﻮﺀ ﻫﺬﻩ ﺍﳋﻼﻓﺎﺕ‬
‫ﺍﳌﺬﻫﺒﻴ‪‬ﺔ ﻭﺍﻟﻄﺎﺋﻔﻴ‪‬ﺔ ﻭﺍﻟﻔﻘﻬﻴ‪‬ﺔ ؟ ‪..‬‬
‫‪ ..‬ﻗﺪ ﻳﺴﺘﻐﺮﺏ ﺑﻌﺾ ﺍﻹﺧﻮﺓ ﻛﻼﻣﻨﺎ ﻫﺬﺍ ‪ ،‬ﻭﻗﺪ ﻳﺴﻤﻌﻮﻥ ﻟﻘﻮﻝ ﺍﳌﻄﺒ‪‬ﻠﲔ ﻭﺍﳌﺰﻣ‪‬ﺮﻳﻦ‬
‫ﺑﺄﻥﱠ ﺷﺮﺡ ﻫﺬﻩ ﺍﻟﻘﻀﻴ‪‬ﺔ ﻣﻮﺟﻮﺩ ﰲ ﺍﻟﺮﻭﺍﻳﺎﺕ ‪ ..‬ﻭﻫﻨﺎ ﻧﻘﻮﻝ ‪ :‬ﻟﻮ ﻛﺎﻥ ﺍﻷﻣﺮ ﻣﺸﺮﻭﺣﺎﹰ‬
‫ﻭﺑﺈﲨﺎﻉ ﰲ ﺍﻟﺮﻭﺍﻳﺎﺕ ‪ ،‬ﻓﻠﻤﺎﺫﺍ ﻧﺮﻯ ﻣﺎ ﻧﺮﺍﻩ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ )) ﻭﰲ ﻛﻞﱢ ﻣﺴﺄﻟﺔ ﻣﻦ ﻣﺴﺎﺋﻞ‬
‫ﺍﻟﻔﻘﻪ (( ﻣﻦ ﺍﺧﺘﻼﻓﺎﺕ ﺗﺮﺗﻘﻲ ﺇﱃ ﺩﺭﺟﺔ ﺍﻟﺘﻨﺎﻗﺾ ؟!!!!!!! ‪..‬‬
‫‪ ..‬ﻭﻟﻠﻮﻗﻮﻑ ﻋﻠﻰ ﻣﺰﻳﺪ ﻣﻦ ﺍﺧﺘﻼﻓﻬﻢ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ‪ ،‬ﺃﻋﺮﺽ ﺍﻟﻨﺺ‪ ‬ﺍﻟﺘﺎﱄ ﻣﻦ‬
‫ﻛﺘﺎﰊ ‪ :‬ﳏﻄﹼﺎﺕ ﰲ ﺳﺒﻴﻞ ﺍﳊﻜﻤﺔ ‪ ،‬ﻓﻴﻤﺎ ﳜﺺ‪ ‬ﻣﺴﺄﻟﺔ ﻗﻄﻊ ﻳﺪ ﺍﻟﺴﺎﺭﻕ ‪:‬‬
‫‪ ..‬ﻟﻨﻨﻈﺮ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺘﺎﱄ ‪:‬‬
‫ﺍﻟﺒﺨﺎﺭﻱ ) ‪ ( ٦٣٠١‬ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ‪:‬‬
‫ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﻣ‪‬ﻮﺳ‪‬ﻰ ﺑ‪‬ﻦ‪ ‬ﺇﹺﺳ‪‬ﻤ‪‬ﺎﻋ‪‬ﻴﻞﹶ ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﻋ‪‬ﺒ‪‬ﺪ‪ ‬ﺍﻟﹾﻮ‪‬ﺍﺣ‪‬ﺪ‪ ‬ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﺍﹾﻟﺄﹶﻋ‪‬ﻤ‪‬ﺶ‪ ‬ﻗﹶﺎﻝﹶ ﺳ‪‬ﻤ‪‬ﻌ‪‬ﺖ‪ ‬ﺃﹶﺑ‪‬ﺎ ﺻ‪‬ﺎﻟ‪‬ﺢﹴ‬
‫ﻗﹶﺎﻝﹶ ﺳ‪‬ﻤ‪‬ﻌ‪‬ﺖ‪ ‬ﺃﹶﺑ‪‬ﺎ ﻫ‪‬ﺮ‪‬ﻳ‪‬ﺮ‪‬ﺓﹶ ﻗﹶﺎﻝﹶ ﻗﹶﺎﻝﹶ ﺭ‪‬ﺳ‪‬ﻮﻝﹸ ﺍﻟﻠﱠﻪ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪ ‬ﱠﻠﻢ‪ ‬ﻟﹶﻌ‪‬ﻦ‪ ‬ﺍﻟﻠﱠـﻪ‪ ‬ﺍﻟﺴ‪‬ـﺎﺭﹺﻕ‪‬‬
‫ﻳ‪‬ﺴ‪‬ﺮﹺﻕ‪ ‬ﺍﻟﹾﺒ‪‬ﻴ‪‬ﻀ‪‬ﺔﹶ ﻓﹶﺘ‪‬ﻘﹾﻄﹶﻊ‪ ‬ﻳ‪‬ﺪ‪‬ﻩ‪ ‬ﻭ‪‬ﻳ‪‬ﺴ‪‬ﺮﹺﻕ‪ ‬ﺍﻟﹾﺤ‪‬ﺒ‪‬ﻞﹶ ﻓﹶﺘ‪‬ﻘﹾﻄﹶﻊ‪ ‬ﻳ‪‬ﺪ‪‬ﻩ‪‬‬
‫‪١٢٤  ‬‬
‫ﻣﺴﻠﻢ ) ‪ ( ٣١٩٥‬ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ‪:‬‬
‫ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﺃﹶﺑ‪‬ﻮ ﺑ‪‬ﻜﹾﺮﹺ ﺑ‪‬ﻦ‪ ‬ﺃﹶﺑﹺﻲ ﺷ‪‬ﻴ‪‬ﺒ‪‬ﺔﹶ ﻭ‪‬ﺃﹶﺑ‪‬ﻮ ﻛﹸﺮ‪‬ﻳ‪‬ﺐﹴ ﻗﹶﺎﻟﹶﺎ ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﺃﹶﺑ‪‬ﻮ ﻣ‪‬ﻌ‪‬ﺎﻭﹺﻳ‪‬ﺔﹶ ﻋ‪‬ﻦ‪ ‬ﺍﹾﻟﺄﹶﻋ‪‬ﻤ‪‬ﺶﹺ ﻋ‪‬ﻦ‪ ‬ﺃﹶﺑﹺﻲ‬
‫ﺻ‪‬ﺎﻟ‪‬ﺢﹴ ﻋ‪‬ﻦ‪ ‬ﺃﹶﺑﹺﻲ ﻫ‪‬ﺮ‪‬ﻳ‪‬ﺮ‪‬ﺓﹶ ﻗﹶﺎﻝﹶ ﻗﹶﺎﻝﹶ ﺭ‪‬ﺳ‪‬ﻮﻝﹸ ﺍﻟﻠﱠﻪ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪ ‬ﱠﻠﻢ‪ ‬ﻟﹶﻌ‪‬ﻦ‪ ‬ﺍﻟﻠﱠـﻪ‪ ‬ﺍﻟﺴ‪‬ـﺎﺭﹺﻕ‪‬‬
‫ﻳ‪‬ﺴ‪‬ﺮﹺﻕ‪ ‬ﺍﻟﹾﺒ‪‬ﻴ‪‬ﻀ‪‬ﺔﹶ ﻓﹶﺘ‪‬ﻘﹾﻄﹶﻊ‪ ‬ﻳ‪‬ﺪ‪‬ﻩ‪ ‬ﻭ‪‬ﻳ‪‬ﺴ‪‬ﺮﹺﻕ‪ ‬ﺍﻟﹾﺤ‪‬ﺒ‪‬ﻞﹶ ﻓﹶﺘ‪‬ﻘﹾﻄﹶﻊ‪ ‬ﻳ‪‬ﺪ‪‬ﻩ‪ ‬ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﻋ‪‬ﻤ‪‬ﺮ‪‬ﻭ ﺍﻟﻨ‪‬ﺎﻗ‪‬ﺪ‪ ‬ﻭ‪‬ﺇﹺﺳ‪‬ﺤ‪‬ﻖ‪ ‬ﺑ‪‬ـﻦ‪‬‬
‫ﺇﹺﺑ‪‬ﺮ‪‬ﺍﻫ‪‬ﻴﻢ‪ ‬ﻭ‪‬ﻋ‪‬ﻠ‪‬ﻲ‪ ‬ﺑ‪‬ﻦ‪ ‬ﺧ‪‬ﺸ‪‬ﺮ‪‬ﻡﹴ ﻛﹸﻠﱡﻬ‪‬ﻢ‪ ‬ﻋ‪‬ﻦ‪ ‬ﻋ‪‬ﻴﺴ‪‬ﻰ ﺑ‪‬ﻦﹺ ﻳ‪‬ﻮﻧ‪‬ﺲ‪ ‬ﻋ‪‬ﻦ‪ ‬ﺍﹾﻟﺄﹶﻋ‪‬ﻤ‪‬ﺶﹺ ﺑﹺﻬ‪‬ﺬﹶﺍ ﺍﻟﹾﺈﹺﺳ‪‬ﻨ‪‬ﺎﺩ‪ ‬ﻣ‪‬ﺜﹾﻠﹶﻪ‪ ‬ﻏﹶﻴ‪‬ﺮ‪‬‬
‫ﺃﹶﻧ‪‬ﻪ‪ ‬ﻳ‪‬ﻘﹸﻮﻝﹸ ﺇﹺﻥﹾ ﺳ‪‬ﺮ‪‬ﻕ‪ ‬ﺣ‪‬ﺒ‪‬ﻼﹰ ﻭ‪‬ﺇﹺﻥﹾ ﺳ‪‬ﺮ‪‬ﻕ‪ ‬ﺑ‪‬ﻴ‪‬ﻀ‪‬ﺔﹰ‬
‫‪ ..‬ﻛﻴﻒ ﻻ ﻳﻜﻮﻥ ﺃﺧﺬ ﺍﻷﻣﻮﺍﻝ ﻋﱪ ﺍﻟﻨﻬﺐ ﻭﺍﻻﺧﺘﻼﺱ ﻭﺍﳋﻴﺎﻧﺔ ﻟﻴﺲ ﻣﻦ ﺍﻟﺴـﺮﻗﺔ‬
‫؟!!! ‪ ..‬ﺃﻟﻴﺲ ﺃﺧﺬ ﺍﻷﻣﻮﺍﻝ ﻣﻦ ﺍﻟﻨﺎﺱ ﺍﺧﺘﻼﺳﺎﹰ ﻭﺳﻠﺒﺎﹰ ﻭﺧﻴﺎﻧﺔ ‪ ،‬ﻭﺟﺤﺪ ﻫـﺬﻩ ﺍﻷﻣـﻮﺍﻝ‬
‫ﻭﻋﺪﻡ ﺇﻋﺎﺩ‪‬ﺎ ﳍﻢ ‪ ،‬ﺃﻟﻴﺲ ﻫﻮ ﺳﺮﻗﺔ ﺑﻜﻞﱢ ﺍﳌﻘﺎﻳﻴﺲ ؟!!! ‪ ..‬ﻟﻨﻨﻈﺮ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺘﺎﱄ ‪..‬‬
‫ﺍﻟﺘﺮﻣﺬﻱ ) ‪ ( ١٣٦٨‬ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ‪:‬‬
‫ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﻋ‪‬ﻠ‪‬ﻲ‪ ‬ﺑ‪‬ﻦ‪ ‬ﺧ‪‬ﺸ‪‬ﺮ‪‬ﻡﹴ ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﻋ‪‬ﻴﺴ‪‬ﻰ ﺑ‪‬ﻦ‪ ‬ﻳ‪‬ﻮﻧ‪‬ﺲ‪ ‬ﻋ‪‬ﻦ‪ ‬ﺍﺑ‪‬ﻦﹺ ﺟ‪‬ﺮ‪‬ﻳﺞﹴ ﻋ‪‬ﻦ‪ ‬ﺃﹶﺑﹺﻲ ﺍﻟﺰ‪‬ﺑ‪‬ﻴ‪‬ﺮﹺ ﻋ‪‬ـﻦ‪‬‬
‫ﺟ‪‬ﺎﺑﹺﺮﹴ ﻋ‪‬ﻦ‪ ‬ﺍﻟﻨ‪‬ﺒﹺﻲ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪ ‬ﱠﻠﻢ‪ ‬ﻗﹶﺎﻝﹶ ﻟﹶﻴ‪‬ﺲ‪ ‬ﻋ‪‬ﻠﹶﻰ ﺧ‪‬ﺎﺋ‪‬ﻦﹴ ﻭ‪‬ﻟﹶﺎ ﻣ‪‬ﻨ‪‬ﺘ‪‬ﻬﹺﺐﹴ ﻭ‪‬ﻟﹶﺎ ﻣ‪‬ﺨ‪‬ـﺘ‪‬ﻠ‪‬ﺲﹴ‬
‫ﻗﹶﻄﹾﻊ‪ ‬ﻗﹶﺎﻝﹶ ﺃﹶﺑ‪‬ﻮ ﻋ‪‬ﻴﺴ‪‬ﻰ ﻫ‪‬ﺬﹶﺍ ﺣ‪‬ﺪ‪‬ﻳﺚﹲ ﺣ‪‬ﺴ‪‬ﻦ‪ ‬ﺻ‪‬ﺤ‪‬ﻴﺢ‪ ‬ﻭ‪‬ﺍﻟﹾﻌ‪‬ﻤ‪‬ﻞﹸ ﻋ‪‬ﻠﹶﻰ ﻫ‪‬ﺬﹶﺍ ﻋ‪‬ﻨ‪‬ﺪ‪ ‬ﺃﹶﻫ‪‬ﻞﹺ ﺍﻟﹾﻌ‪ ‬ﹾﻠﻢﹺ ﻭ‪‬ﻗﹶـﺪ‪‬‬
‫ﺭ‪‬ﻭ‪‬ﺍﻩ‪ ‬ﻣ‪‬ﻐ‪‬ﲑ‪‬ﺓﹸ ﺑ‪‬ﻦ‪ ‬ﻣ‪‬ﺴ‪‬ﻠ‪‬ﻢﹴ ﻋ‪‬ﻦ‪ ‬ﺃﹶﺑﹺﻲ ﺍﻟﺰ‪‬ﺑ‪‬ﻴ‪‬ﺮﹺ ﻋ‪‬ﻦ‪ ‬ﺟ‪‬ﺎﺑﹺﺮﹴ ﻋ‪‬ﻦ‪ ‬ﺍﻟﻨ‪‬ﺒﹺﻲ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ـﻪ‪ ‬ﻭ‪‬ﺳ‪‬ـﻠﱠﻢ‪ ‬ﻧ‪‬ﺤ‪‬ـﻮ‪‬‬
‫ﺣ‪‬ﺪ‪‬ﻳﺚ‪ ‬ﺍﺑ‪‬ﻦﹺ ﺟ‪‬ﺮ‪‬ﻳ‪‬ﺞﹴ ﻭ‪‬ﻣ‪‬ﻐ‪‬ﲑ‪‬ﺓﹸ ﺑ‪‬ﻦ‪ ‬ﻣ‪‬ﺴ‪‬ﻠ‪‬ﻢﹴ ﻫ‪‬ﻮ‪ ‬ﺑ‪‬ﺼ‪‬ﺮﹺﻱ‪ ‬ﺃﹶﺧ‪‬ﻮ ﻋ‪‬ﺒ‪‬ﺪ‪ ‬ﺍﻟﹾﻌ‪‬ﺰﹺﻳﺰﹺ ﺍﻟﹾﻘﹶﺴ‪‬ﻤ‪‬ﻠ‪‬ﻲ‪ ‬ﻛﹶﺬﹶﺍ ﻗﹶﺎﻝﹶ ﻋ‪‬ﻠ‪‬ـﻲ‪‬‬
‫ﺑ‪‬ﻦ‪ ‬ﺍﻟﹾﻤ‪‬ﺪ‪‬ﻳﻨﹺﻲ‪‬‬
‫‪ ..‬ﻭﻟﻨﻨﻈﺮ ﰲ ﺍﻟﻨﺼ‪‬ﲔ ﺍﻟﺘﺎﻟﻴﲔ ﺍﳌﹸﻘﺘ‪‬ﻄﹶﻌﲔ ﻣﻦ ﲢﻔﺔ ﺍﻷﺣﻮﺫﻱ ﺑﺸﺮﺡ ﺟﺎﻣﻊ ﺍﻟﺘﺮﻣـﺬﻱ‬
‫ﻓﻴﻤﺎ ﳜﺺ‪ ‬ﻫﺬﺍ ﺍﳊﺪﻳﺚ ‪:‬‬
‫]] ‪ .......‬ﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ ﰲ ﺷﺮﺡ ﻣﺴﻠﻢ ‪ :‬ﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﻋﻴﺎﺽ ‪ :‬ﺷﺮﻉ ﺍﷲ ﺗﻌـﺎﱃ‬
‫ﺇﳚﺎﺏ ﺍﻟﻘﻄﻊ ﻋﻠﻰ ﺍﻟﺴﺎﺭﻕ ﻭﱂ ﳚﻌﻞ ﺫﻟﻚ ﰲ ﻏﲑﻫﺎ ﻛﺎﻻﺧﺘﻼﺱ ﻭﺍﻻﻧﺘﻬﺎﺏ ﻭﺍﻟﻐﺼﺐ‬
‫‪ ،‬ﻷﻥ ﺫﻟﻚ ﻗﻠﻴﻞ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﻟﺴﺮﻗﺔ ‪ ،‬ﻭﻷﻧﻪ ﳝﻜﻦ ﺍﺳﺘﺮﺟﺎﻉ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﺑﺎﻻﺳﺘﻐﺎﺛﺔ ﺇﱃ‬
‫ﻭﻻﺓ ﺍﻷﻣﻮﺭ ﻭﺗﺴﻬﻴﻞ ﺇﻗﺎﻣﺔ ﺍﻟﺒﻴﻨﺔ ﻋﻠﻴﻪ ﲞﻼﻓﻬﺎ ‪ ،‬ﻓﻴﻌﻈﻢ ﺃﻣﺮﻫﺎ ‪ ،‬ﻭﺍﺷـﺘﺪﺕ ﻋﻘﻮﺑﺘـﻬﺎ‬
‫‪١٢٥  ‬‬
‫ﻟﻴﻜﻮﻥ ﺃﺑﻠﻎ ﰲ ﺍﻟﺰﺟﺮ ﻋﻨﻬﺎ ﺍﻧﺘﻬﻰ ‪[[ .......‬‬
‫]] ‪ .......‬ﻗﺎﻝ ﺍﻟﺸﻮﻛﺎﱐ ﰲ ﺍﻟﻨﻴﻞ ‪ :‬ﻗﺪ ﺫﻫـﺐ ﺇﱃ ﺃﻧـﻪ ﻻ ﻳﻘﻄـﻊ ﺍﳌﺨـﺘﻠﺲ‬
‫ﻭﺍﳌﻨﺘﻬﺐ ﻭﺍﳋﺎﺋﻦ ﺍﻟﻌﺘﺮﺓ ﻭﺍﻟﺸﺎﻓﻌﻴﺔ ﻭﺍﳊﻨﻔﻴﺔ ‪ ،‬ﻭﺫﻫﺐ ﺃﲪﺪ ﻭﺇﺳﺤﺎﻕ ﻭﺯﻓﺮ ﻭﺍﳋﻮﺍﺭﺝ‬
‫ﺇﱃ ﺃﻧﻪ ﻳﻘﻄﻊ ‪ ،‬ﻭﺫﻟﻚ ﻟﻌﺪﻡ ﺍﻋﺘﺒﺎﺭﻫﻢ ﺍﳊﺮﺯ ﺍﻧﺘﻬﻰ ‪ .‬ﻗﻠﺖ ‪ :‬ﻭﺍﻟـﺮﺍﺟﺢ ﻫـﻮ ﻗـﻮﻝ‬
‫ﺍﻟﺸﺎﻓﻌﻴﺔ ﻭﺍﳊﻨﻔﻴﺔ ‪ .‬ﻷﺣﺎﺩﻳﺚ ﺍﻟﺒﺎﺏ ﻭﻫﻲ ﲟﺠﻤﻮﻋﻬﺎ ﺻﺎﳊﺔ ﻟﻼﺣﺘﺠﺎﺝ ‪[[ .‬‬
‫‪ ..‬ﻭﺣﺘ‪‬ﻰ ﻟﻮ ﺳﻠﹼﻤﻨﺎ ﻟﻘﻮﻟ‪‬ﻬﻢ ﺍﳌﻮﺿﻮﻉ ﻋﻠﻰ ﺍﻟﻨﱯ‪ r ‬ﺑﺄﻧ‪‬ﻪ ﻻ ﻗﻄـﻊ ﻋﻠـﻰ ﺍﳌﻨﺘـﻬﺐ‬
‫ﻭﺍﳌﺨﺘﻠﺲ ﻭﺍﳋﺎﺋﻦ ‪ ،‬ﻓﻜﻴﻒ ﺑﻨﺎ ﺃﻥ ﻧﻔﻬﻢ – ﺑﻨﺎﺀ ﻋﻠﻰ ﺫﻟﻚ – ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺘﺎﻟﻴﺔ ‪..‬‬
‫ﻣﺴﻨﺪ ﺃﲪﺪ ) ‪ ( ٢٤١٣٤‬ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ‪:‬‬
‫ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﻋ‪‬ﺒ‪‬ﺪ‪ ‬ﺍﻟﺮ‪‬ﺯ‪‬ﺍﻕﹺ ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﻣ‪‬ﻌ‪‬ﻤ‪‬ﺮ‪ ‬ﻋ‪‬ﻦﹺ ﺍﻟ ‪‬ﺰﻫ‪‬ﺮﹺﻱ‪ ‬ﻋ‪‬ﻦ‪ ‬ﻋ‪‬ﺮ‪‬ﻭ‪‬ﺓﹶ ﻋ‪‬ﻦ‪ ‬ﻋ‪‬ﺎﺋ‪‬ﺸ‪‬ﺔﹶ ﻗﹶﺎﻟﹶﺖ‪ ‬ﻛﹶﺎﻧ‪‬ﺖ‪ ‬ﺍﻣ‪‬ﺮ‪‬ﺃﹶﺓﹲ‬
‫ﻣ‪‬ﺨ‪‬ﺰ‪‬ﻭﻣ‪‬ﻴ‪‬ﺔﹲ ﺗ‪‬ﺴ‪‬ﺘ‪‬ﻌ‪‬ﲑ‪ ‬ﺍﻟﹾﻤ‪‬ﺘ‪‬ﺎﻉ‪ ‬ﻭ‪‬ﺗ‪‬ﺠ‪‬ﺤ‪‬ﺪ‪‬ﻩ‪ ‬ﻓﹶﺄﹶﻣ‪‬ﺮ‪ ‬ﺍﻟﻨ‪‬ﺒﹺﻲ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪ ‬ﱠﻠﻢ‪ ‬ﺑﹺﻘﹶﻄﹾﻊﹺ ﻳ‪‬ﺪ‪‬ﻫ‪‬ﺎ ﻓﹶـﺄﹶﺗ‪‬ﻰ‬
‫ﺃﹶﻫ‪‬ﻠﹸﻬ‪‬ﺎ ﺃﹸﺳ‪‬ﺎﻣ‪‬ﺔﹶ ﺑ‪‬ﻦ‪ ‬ﺯ‪‬ﻳ‪‬ﺪ‪ ‬ﻓﹶﻜﹶﻠﱠﻤ‪‬ﻮﻩ‪ ‬ﻓﹶﻜﹶﻠﱠﻢ‪ ‬ﺃﹸﺳ‪‬ﺎﻣ‪‬ﺔﹸ ﺍﻟﻨ‪‬ﺒﹺﻲ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪‬ﻠﱠﻢ‪ ‬ﻓﹶﻘﹶﺎﻝﹶ ﻟﹶﻪ‪ ‬ﺍﻟﻨ‪‬ﺒﹺﻲ‪ ‬ﺻ‪‬ﻠﱠﻰ‬
‫ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪‬ﻠﱠﻢ‪ ‬ﻳ‪‬ﺎ ﺃﹸﺳ‪‬ﺎﻣ‪‬ﺔﹸ ﻟﹶﺎ ﺃﹶﺭ‪‬ﺍﻙ‪ ‬ﺗ‪‬ﻜﹶﻠﱢﻤ‪‬ﻨﹺﻲ ﻓ‪‬ﻲ ﺣ‪‬ﺪ‪ ‬ﻣ‪‬ﻦ‪ ‬ﺣ‪‬ﺪ‪‬ﻭﺩ‪ ‬ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﺰ‪ ‬ﻭ‪‬ﺟ‪‬ﻞﱠ ﺛﹸﻢ‪ ‬ﻗﹶﺎﻡ‪ ‬ﺍﻟﻨ‪‬ﺒﹺـﻲ‪‬‬
‫ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪‬ﻠﱠﻢ‪ ‬ﺧ‪‬ﻄ‪‬ﻴﺒ‪‬ﺎ ﻓﹶﻘﹶﺎﻝﹶ ﺇﹺﻧ‪‬ﻤ‪‬ﺎ ﻫ‪‬ﻠﹶﻚ‪ ‬ﻣ‪‬ﻦ‪ ‬ﻛﹶﺎﻥﹶ ﻗﹶﺒ‪‬ﻠﹶﻜﹸﻢ‪ ‬ﺑﹺﺄﹶﻧ‪‬ﻪ‪ ‬ﺇﹺﺫﹶﺍ ﺳ‪‬ﺮ‪‬ﻕ‪ ‬ﻓ‪‬ﻴﻬﹺﻢ‪ ‬ﺍﻟﺸ‪‬ﺮﹺﻳﻒ‪‬‬
‫ﺗ‪‬ﺮ‪‬ﻛﹸﻮﻩ‪ ‬ﻭ‪‬ﺇﹺﺫﹶﺍ ﺳ‪‬ﺮ‪‬ﻕ‪ ‬ﻓ‪‬ﻴﻬﹺﻢ‪ ‬ﺍﻟﻀ‪‬ﻌ‪‬ﻴﻒ‪ ‬ﻗﹶﻄﹶﻌ‪‬ﻮﻩ‪ ‬ﻭ‪‬ﺍﻟﱠﺬ‪‬ﻱ ﻧ‪‬ﻔﹾﺴِﻲ ﺑﹺﻴ‪‬ﺪ‪‬ﻩ‪ ‬ﻟﹶﻮ‪ ‬ﻛﹶﺎﻧ‪‬ﺖ‪ ‬ﻓﹶﺎﻃ‪‬ﻤ‪‬ﺔﹸ ﺑﹺﻨ‪‬ﺖ‪ ‬ﻣ‪‬ﺤ‪‬ﻤ‪‬ﺪ‪‬‬
‫ﻟﹶﻘﹶﻄﹶﻌ‪‬ﺖ‪ ‬ﻳ‪‬ﺪ‪‬ﻫ‪‬ﺎ ﻓﹶﻘﹶﻄﹶﻊ‪ ‬ﻳ‪‬ﺪ‪ ‬ﺍﻟﹾﻤ‪‬ﺨ‪‬ﺰ‪‬ﻭﻣ‪‬ﻴ‪‬ﺔ‪‬‬
‫ﺍﻟﻨﺴﺎﺋﻲ ) ‪ ( ٤٨٠٥‬ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ‪:‬‬
‫ﺃﹶﺧ‪‬ﺒ‪‬ﺮ‪‬ﻧ‪‬ﺎ ﺇﹺﺳ‪‬ﺤ‪‬ﻖ‪ ‬ﺑ‪‬ﻦ‪ ‬ﺇﹺﺑ‪‬ﺮ‪‬ﺍﻫ‪‬ﻴﻢ‪ ‬ﻗﹶﺎﻝﹶ ﺃﹶﻧ‪‬ﺒﺄﹶﻧ‪‬ﺎ ﻋ‪‬ﺒ‪‬ﺪ‪ ‬ﺍﻟﺮ‪‬ﺯ‪‬ﺍﻕﹺ ﻗﹶﺎﻝﹶ ﺃﹶﻧ‪‬ﺒﺄﹶﻧ‪‬ﺎ ﻣ‪‬ﻌ‪‬ﻤ‪‬ﺮ‪ ‬ﻋ‪‬ﻦ‪ ‬ﺃﹶﻳ‪‬ﻮﺏ‪ ‬ﻋ‪‬ﻦ‪ ‬ﻧ‪‬ﺎﻓ‪‬ﻊﹴ‬
‫ﻋ‪‬ﻦ‪ ‬ﺍﺑ‪‬ﻦﹺ ﻋ‪‬ﻤ‪‬ﺮ‪ ‬ﺭ‪‬ﺿ‪‬ﻲ‪ ‬ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻨ‪‬ﻬ‪‬ﻤ‪‬ﺎ ﻗﹶﺎﻝﹶ ﻛﹶﺎﻧ‪‬ﺖ‪ ‬ﺍﻣ‪‬ﺮ‪‬ﺃﹶﺓﹲ ﻣ‪‬ﺨ‪‬ﺰ‪‬ﻭﻣ‪‬ﻴ‪‬ﺔﹲ ﺗ‪‬ﺴ‪‬ﺘ‪‬ﻌ‪‬ﲑ‪ ‬ﻣ‪‬ﺘ‪‬ﺎﻋﺎﹰ ﻋ‪‬ﻠﹶـﻰ ﺃﹶﻟﹾﺴِـﻨ‪‬ﺔ‪‬‬
‫ﺟ‪‬ﺎﺭ‪‬ﺍﺗ‪‬ﻬ‪‬ﺎ ﻭ‪‬ﺗ‪‬ﺠ‪‬ﺤ‪‬ﺪ‪‬ﻩ‪ ‬ﻓﹶﺄﹶﻣ‪‬ﺮ‪ ‬ﺭ‪‬ﺳ‪‬ﻮﻝﹸ ﺍﻟﻠﱠﻪ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪ ‬ﱠﻠﻢ‪ ‬ﺑﹺﻘﹶﻄﹾﻊﹺ ﻳ‪‬ﺪ‪‬ﻫ‪‬ﺎ‬
‫ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ) ‪ ( ٣٨٢١‬ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ‪:‬‬
‫ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﻣ‪‬ﺤ‪‬ﻤ‪‬ﺪ‪ ‬ﺑ‪‬ﻦ‪ ‬ﻳ‪‬ﺤ‪‬ﻴ‪‬ﻰ ﺑ‪‬ﻦﹺ ﻓﹶﺎﺭﹺﺱﹴ ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﺃﹶﺑ‪‬ﻮ ﺻ‪‬ﺎﻟ‪‬ﺢﹴ ﻋ‪‬ﻦ‪ ‬ﺍﻟﻠﱠﻴ‪‬ﺚ‪ ‬ﻗﹶﺎﻝﹶ ﺣ‪‬ﺪ‪‬ﺛﹶﻨﹺﻲ ﻳ‪‬ﻮﻧ‪‬ﺲ‪ ‬ﻋ‪‬ﻦ‪‬‬
‫ﺍﺑ‪‬ﻦﹺ ﺷ‪‬ﻬ‪‬ﺎﺏﹴ ﻗﹶﺎﻝﹶ ﻛﹶﺎﻥﹶ ﻋ‪‬ﺮ‪‬ﻭ‪‬ﺓﹸ ﻳ‪‬ﺤ‪‬ﺪ‪‬ﺙﹸ ﺃﹶﻥﱠ ﻋ‪‬ﺎﺋ‪‬ﺸ‪‬ﺔﹶ ﺭ‪‬ﺿ‪‬ﻲ‪ ‬ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻨ‪‬ﻬ‪‬ﺎ ﻗﹶﺎﻟﹶﺖ‪ ‬ﺍﺳ‪‬ﺘ‪‬ﻌ‪‬ﺎﺭ‪‬ﺕ‪ ‬ﺍﻣ‪‬ﺮ‪‬ﺃﹶﺓﹲ ﺗ‪‬ﻌ‪‬ﻨﹺﻲ‬
‫‪١٢٦  ‬‬
‫ﺣ‪‬ﻠ‪‬ﻴ‪‬ﺎﹰ ﻋ‪‬ﻠﹶﻰ ﺃﹶﻟﹾﺴِﻨ‪‬ﺔ‪ ‬ﺃﹸﻧ‪‬ﺎﺱﹴ ﻳ‪‬ﻌ‪‬ﺮ‪‬ﻓﹸﻮﻥﹶ ﻭ‪‬ﻟﹶﺎ ﺗ‪‬ﻌ‪‬ﺮ‪‬ﻑ‪ ‬ﻫ‪‬ﻲ‪ ‬ﻓﹶﺒ‪‬ﺎﻋ‪‬ﺘ‪‬ﻪ‪ ‬ﻓﹶﺄﹸﺧ‪‬ﺬﹶﺕ‪ ‬ﻓﹶﺄﹸﺗ‪‬ﻲ‪ ‬ﺑﹺﻬ‪‬ﺎ ﺍﻟﻨ‪‬ﺒﹺﻲ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪‬‬
‫ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪ ‬ﱠﻠﻢ‪ ‬ﻓﹶﺄﹶﻣ‪‬ﺮ‪ ‬ﺑﹺﻘﹶﻄﹾﻊﹺ ﻳ‪‬ﺪ‪‬ﻫ‪‬ﺎ ﻭ‪‬ﻫ‪‬ﻲ‪ ‬ﺍﻟﱠﺘ‪‬ﻲ ﺷ‪‬ﻔﹶﻊ‪ ‬ﻓ‪‬ﻴﻬ‪‬ﺎ ﺃﹸﺳ‪‬ﺎﻣ‪‬ﺔﹸ ﺑ‪‬ﻦ‪ ‬ﺯ‪‬ﻳ‪‬ﺪ‪ ‬ﻭ‪‬ﻗﹶﺎﻝﹶ ﻓ‪‬ﻴﻬ‪‬ﺎ ﺭ‪‬ﺳ‪‬ﻮﻝﹸ ﺍﻟﻠﱠﻪ‪‬‬
‫ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪ ‬ﱠﻠﻢ‪ ‬ﻣ‪‬ﺎ ﻗﹶﺎﻝﹶ ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﻋ‪‬ﺒ‪‬ﺎﺱ‪ ‬ﺑ‪‬ﻦ‪ ‬ﻋ‪‬ﺒ‪‬ﺪ‪ ‬ﺍﻟﹾﻌ‪‬ﻈ‪‬ﻴﻢﹺ ﻭ‪‬ﻣ‪‬ﺤ‪‬ﻤ‪‬ﺪ‪ ‬ﺑ‪‬ﻦ‪ ‬ﻳ‪‬ﺤ‪‬ﻴ‪‬ﻰ ﻗﹶﺎﻟﹶﺎ ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ‬
‫ﻋ‪‬ﺒ‪‬ﺪ‪ ‬ﺍﻟﺮ‪‬ﺯ‪‬ﺍﻕﹺ ﺃﹶﺧ‪‬ﺒ‪‬ﺮ‪‬ﻧ‪‬ﺎ ﻣ‪‬ﻌ‪‬ﻤ‪‬ﺮ‪ ‬ﻋ‪‬ﻦ‪ ‬ﺍﻟ ‪‬ﺰﻫ‪‬ﺮﹺﻱ‪ ‬ﻋ‪‬ﻦ‪ ‬ﻋ‪‬ﺮ‪‬ﻭ‪‬ﺓﹶ ﻋ‪‬ﻦ‪ ‬ﻋ‪‬ﺎﺋ‪‬ﺸ‪‬ﺔﹶ ﻗﹶﺎﻟﹶﺖ‪ ‬ﻛﹶﺎﻧ‪‬ﺖ‪ ‬ﺍﻣ‪‬ﺮ‪‬ﺃﹶﺓﹰ ﻣ‪‬ﺨ‪‬ﺰ‪‬ﻭﻣ‪‬ﻴ‪‬ﺔﹰ‬
‫ﺗ‪‬ﺴ‪‬ﺘ‪‬ﻌ‪‬ﲑ‪ ‬ﺍﻟﹾﻤ‪‬ﺘ‪‬ﺎﻉ‪ ‬ﻭ‪‬ﺗ‪‬ﺠ‪‬ﺤ‪‬ﺪ‪‬ﻩ‪ ‬ﻓﹶﺄﹶﻣ‪‬ﺮ‪ ‬ﺍﻟﻨ‪‬ﺒﹺﻲ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪ ‬ﱠﻠﻢ‪ ‬ﺑﹺﻘﹶﻄﹾﻊﹺ ﻳ‪‬ﺪ‪‬ﻫ‪‬ﺎ ﻭ‪‬ﻗﹶـﺺ‪ ‬ﻧﺤ‪‬ـﻮ‪‬‬
‫ﺣ‪‬ﺪ‪‬ﻳﺚ‪ ‬ﻗﹸﺘ‪‬ﻴ‪‬ﺒ‪‬ﺔﹶ ﻋ‪‬ﻦ‪ ‬ﺍﻟﻠﱠﻴ‪‬ﺚ‪ ‬ﻋ‪‬ﻦ‪ ‬ﺍﺑ‪‬ﻦﹺ ﺷ‪‬ﻬ‪‬ﺎﺏﹴ ﺯ‪‬ﺍﺩ‪ ‬ﻓﹶﻘﹶﻄﹶﻊ‪ ‬ﺍﻟﻨ‪‬ﺒﹺﻲ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪‬ﻠﱠﻢ‪ ‬ﻳ‪‬ﺪ‪‬ﻫ‪‬ﺎ‬
‫ﺃﲪﺪ ) ‪ ( ٦٠٩٤‬ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ‪:‬‬
‫ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﻋ‪‬ﺒ‪‬ﺪ‪ ‬ﺍﻟﺮ‪‬ﺯ‪‬ﺍﻕﹺ ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﻣ‪‬ﻌ‪‬ﻤ‪‬ﺮ‪ ‬ﻋ‪‬ﻦ‪ ‬ﺃﹶﻳ‪‬ﻮﺏ‪ ‬ﻋ‪‬ﻦ‪ ‬ﻧ‪‬ﺎﻓ‪‬ﻊﹴ ﻋ‪‬ﻦﹺ ﺍﺑ‪‬ﻦﹺ ﻋ‪‬ﻤ‪‬ـﺮ‪ ‬ﻗﹶـﺎﻝﹶ ﻛﹶﺎﻧ‪‬ـﺖ‪‬‬
‫ﻣ‪‬ﺨ‪‬ﺰ‪‬ﻭﻣ‪‬ﻴ‪‬ﺔﹲ ﺗ‪‬ﺴ‪‬ﺘ‪‬ﻌ‪‬ﲑ‪ ‬ﺍﻟﹾﻤ‪‬ﺘ‪‬ﺎﻉ‪ ‬ﻭ‪‬ﺗ‪‬ﺠ‪‬ﺤ‪‬ﺪ‪‬ﻩ‪ ‬ﻓﹶﺄﹶﻣ‪‬ﺮ‪ ‬ﺍﻟﻨ‪‬ﺒﹺﻲ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪ ‬ﱠﻠﻢ‪ ‬ﺑﹺﻘﹶﻄﹾﻊﹺ ﻳ‪‬ﺪ‪‬ﻫ‪‬ﺎ‬
‫‪ ..‬ﻧﺼﻮﺹ ﺻﺮﳛﺔ ﻭﺑﻴ‪‬ﻨﺔ ﺑﺄﻥﱠ ﺳﺒﺐ ﻗﻄﻊ ﻳﺪ ﻫﺬﻩ ﺍﳌﺮﺃﺓ ﻫﻮ ﺃﻧ‪‬ﻬﺎ ﻛﺎﻧﺖ ﺗﺴﺘﻌﲑ ﺍﳌﺘﺎﻉ‬
‫ﻭﲡﺤﺪﻩ ‪ ،‬ﻭﻛﻞﱡ ﺫﻟﻚ ﻻ ﳜﺮﺝ ﻋﻦ ﻣﻔﺎﻫﻴﻢ ﺍﻻﺧﺘﻼﺱ ﻭﺍﻟﻨﻬﺐ ﻭﺍﳋﻴﺎﻧﺔ ‪ ..‬ﻓﻜﻴﻒ ﻳﻜـﻮﻥ‬
‫ﻻ ﻗﻄﻊ ﻋﻠﻰ ﺍﳌﻨﺘﻬﺐ ﻭﺍﳌﺨﺘﻠﺲ ﻭﺍﳋﺎﺋﻦ ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﺗ‪‬ﻘﻄﹶﻊ‪ ‬ﻓﻴﻪ ﻳﺪ‪ ‬ﻫﺬﻩ ﺍﳌﺮﺃﺓ ﻧﺘﻴﺠـﺔ‬
‫ﺟﺤﻮﺩﻫﺎ ﻟﻠﻤﺘﺎﻉ ﺍﻟﺬﻱ ﻛﺎﻧﺖ ﺗﺴﺘﻌﲑﻩ ؟!!! ‪ ..‬ﻭﻟﻨﻨﻈﺮ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺘﺎﱄ ‪..‬‬
‫ﻣﺴﻠﻢ ) ‪ ( ٣١٩٧‬ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ‪:‬‬
‫ﻭ ﺣ‪‬ﺪ‪‬ﺛﹶﻨﹺﻲ ﺃﹶﺑ‪‬ﻮ ﺍﻟﻄﱠﺎﻫ‪‬ﺮﹺ ﻭ‪‬ﺣ‪‬ﺮ‪‬ﻣ‪‬ﻠﹶﺔﹸ ﺑ‪‬ﻦ‪ ‬ﻳ‪‬ﺤ‪‬ﻴ‪‬ﻰ ﻭ‪‬ﺍﻟﻠﱠﻔﹾﻆﹸ ﻟ‪‬ﺤ‪‬ﺮ‪‬ﻣ‪‬ﻠﹶﺔﹶ ﻗﹶﺎﻟﹶﺎ ﺃﹶﺧ‪‬ﺒ‪‬ﺮ‪‬ﻧ‪‬ﺎ ﺍﺑ‪‬ﻦ‪ ‬ﻭ‪‬ﻫ‪‬ﺐﹴ ﻗﹶـﺎ ﹶﻝ‬
‫ﺃﹶﺧ‪‬ﺒ‪‬ﺮ‪‬ﻧﹺﻲ ﻳ‪‬ﻮﻧ‪‬ﺲ‪ ‬ﺑ‪‬ﻦ‪ ‬ﻳ‪‬ﺰﹺﻳﺪ‪ ‬ﻋ‪‬ﻦ‪ ‬ﺍﺑ‪‬ﻦﹺ ﺷ‪‬ﻬ‪‬ﺎﺏﹴ ﻗﹶﺎﻝﹶ ﺃﹶﺧ‪‬ﺒ‪‬ﺮ‪‬ﻧﹺﻲ ﻋ‪‬ﺮ‪‬ﻭ‪‬ﺓﹸ ﺑ‪‬ﻦ‪ ‬ﺍﻟﺰ‪‬ﺑ‪‬ﻴ‪‬ﺮﹺ ﻋ‪‬ـﻦ‪ ‬ﻋ‪‬ﺎﺋ‪‬ﺸ‪‬ـﺔﹶ ﺯ‪‬ﻭ‪‬ﺝﹺ‬
‫ﺍﻟﻨ‪‬ﺒﹺﻲ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪‬ﻠﱠﻢ‪ ‬ﺃﹶﻥﱠ ﻗﹸﺮ‪‬ﻳ‪‬ﺸ‪‬ﺎ ﺃﹶﻫ‪‬ﻤ‪ ‬ﻬﻢ‪ ‬ﺷ‪‬ﺄﹾﻥﹸ ﺍﻟﹾﻤ‪‬ﺮ‪‬ﺃﹶﺓ‪ ‬ﺍﻟﱠﺘ‪‬ﻲ ﺳ‪‬ﺮ‪‬ﻗﹶﺖ‪ ‬ﻓ‪‬ﻲ ﻋ‪‬ﻬ‪‬ﺪ‪ ‬ﺍﻟﻨ‪‬ﺒﹺـﻲ‪‬‬
‫ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪ ‬ﱠﻠﻢ‪ ‬ﻓ‪‬ﻲ ﻏﹶﺰ‪‬ﻭ‪‬ﺓ‪ ‬ﺍﻟﹾﻔﹶﺘ‪‬ﺢﹺ ﻓﹶﻘﹶﺎﻟﹸﻮﺍ ﻣ‪‬ﻦ‪ ‬ﻳ‪‬ﻜﹶ ﱢﻠﻢ‪ ‬ﻓ‪‬ﻴﻬ‪‬ﺎ ﺭ‪‬ﺳ‪‬ﻮﻝﹶ ﺍﻟﻠﱠﻪ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪‬‬
‫ﻭ‪‬ﺳ‪ ‬ﱠﻠﻢ‪ ‬ﻓﹶﻘﹶﺎﻟﹸﻮﺍ ﻭ‪‬ﻣ‪‬ﻦ‪ ‬ﻳ‪‬ﺠ‪‬ﺘ‪‬ﺮﹺﺉ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﺇﹺﻟﱠﺎ ﺃﹸﺳ‪‬ﺎﻣ‪‬ﺔﹸ ﺑ‪‬ﻦ‪ ‬ﺯ‪‬ﻳ‪‬ﺪ‪ ‬ﺣ‪‬ﺐ‪ ‬ﺭ‪‬ﺳ‪‬ﻮﻝﹺ ﺍﻟﻠﱠﻪ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠـﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ـﻪ‪‬‬
‫ﻭ‪‬ﺳ‪ ‬ﱠﻠﻢ‪ ‬ﻓﹶﺄﹸﺗ‪‬ﻲ‪ ‬ﺑﹺﻬ‪‬ﺎ ﺭ‪‬ﺳ‪‬ﻮﻝﹸ ﺍﻟﻠﱠﻪ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪ ‬ﱠﻠﻢ‪ ‬ﻓﹶﻜﹶﻠﱠﻤ‪‬ﻪ‪ ‬ﻓ‪‬ﻴﻬ‪‬ﺎ ﺃﹸﺳ‪‬ﺎﻣ‪‬ﺔﹸ ﺑ‪‬ﻦ‪ ‬ﺯ‪‬ﻳ‪‬ـﺪ‪ ‬ﻓﹶﺘ‪‬ﻠﹶـﻮ‪‬ﻥﹶ‬
‫ﻭ‪‬ﺟ‪‬ﻪ‪ ‬ﺭ‪‬ﺳ‪‬ﻮﻝﹺ ﺍﻟﻠﱠﻪ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪ ‬ﱠﻠﻢ‪ ‬ﻓﹶﻘﹶﺎﻝﹶ ﺃﹶﺗ‪‬ﺸ‪‬ﻔﹶﻊ‪ ‬ﻓ‪‬ﻲ ﺣ‪‬ﺪ‪ ‬ﻣ‪‬ﻦ‪ ‬ﺣ‪‬ﺪ‪‬ﻭﺩ‪ ‬ﺍﻟﻠﱠﻪ‪ ‬ﻓﹶﻘﹶﺎﻝﹶ ﻟﹶـﻪ‪‬‬
‫ﺃﹸﺳ‪‬ﺎﻣ‪‬ﺔﹸ ﺍﺳ‪‬ﺘ‪‬ﻐ‪‬ﻔ‪‬ﺮ‪ ‬ﻟ‪‬ﻲ ﻳ‪‬ﺎ ﺭ‪‬ﺳ‪‬ﻮﻝﹶ ﺍﻟﻠﱠﻪ‪ ‬ﻓﹶﻠﹶﻤ‪‬ﺎ ﻛﹶﺎﻥﹶ ﺍﻟﹾﻌ‪‬ﺸ‪‬ﻲ‪ ‬ﻗﹶﺎﻡ‪ ‬ﺭ‪‬ﺳ‪‬ﻮﻝﹸ ﺍﻟﻠﱠﻪ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠـﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ـﻪ‪‬‬
‫‪١٢٧  ‬‬
‫ﻭ‪‬ﺳ‪ ‬ﱠﻠﻢ‪ ‬ﻓﹶﺎﺧ‪‬ﺘ‪‬ﻄﹶﺐ‪ ‬ﻓﹶﺄﹶﺛﹾﻨ‪‬ﻰ ﻋ‪‬ﻠﹶﻰ ﺍﻟﻠﱠﻪ‪ ‬ﺑﹺﻤ‪‬ﺎ ﻫ‪‬ﻮ‪ ‬ﺃﹶﻫ‪‬ﻠﹸﻪ‪ ‬ﺛﹸﻢ‪ ‬ﻗﹶﺎﻝﹶ ﺃﹶﻣ‪‬ﺎ ﺑ‪‬ﻌ‪‬ﺪ‪ ‬ﻓﹶﺈﹺﻧ‪‬ﻤ‪‬ﺎ ﺃﹶﻫ‪‬ﻠﹶﻚ‪ ‬ﺍﻟﱠـﺬ‪‬ﻳﻦ‪ ‬ﻣ‪‬ـﻦ‪‬‬
‫ﻗﹶﺒ‪‬ﻠ‪ ‬ﹸﻜﻢ‪ ‬ﺃﹶﻧ‪ ‬ﻬﻢ‪ ‬ﻛﹶﺎﻧ‪‬ﻮﺍ ﺇﹺﺫﹶﺍ ﺳ‪‬ﺮ‪‬ﻕ‪ ‬ﻓ‪‬ﻴ ﹺﻬﻢ‪ ‬ﺍﻟﺸ‪‬ﺮﹺﻳﻒ‪ ‬ﺗ‪‬ﺮ‪‬ﻛﹸﻮﻩ‪ ‬ﻭ‪‬ﺇﹺﺫﹶﺍ ﺳ‪‬ﺮ‪‬ﻕ‪ ‬ﻓ‪‬ﻴ ﹺﻬﻢ‪ ‬ﺍﻟﻀ‪‬ﻌ‪‬ﻴﻒ‪ ‬ﺃﹶﻗﹶـﺎﻣ‪‬ﻮﺍ‬
‫ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﺍﻟﹾﺤ‪‬ﺪ‪ ‬ﻭ‪‬ﺇﹺﻧ‪‬ﻲ ﻭ‪‬ﺍﻟﱠﺬ‪‬ﻱ ﻧ‪‬ﻔﹾﺴِﻲ ﺑﹺﻴ‪‬ﺪ‪‬ﻩ‪ ‬ﻟﹶﻮ‪ ‬ﺃﹶﻥﱠ ﻓﹶﺎﻃ‪‬ﻤ‪‬ﺔﹶ ﺑﹺﻨ‪‬ﺖ‪ ‬ﻣ‪‬ﺤ‪‬ﻤ‪‬ﺪ‪ ‬ﺳ‪‬ﺮ‪‬ﻗﹶﺖ‪ ‬ﻟﹶﻘﹶﻄﹶﻌ‪‬ﺖ‪ ‬ﻳ‪‬ﺪ‪‬ﻫ‪‬ﺎ ﺛﹸﻢ‪‬‬
‫ﺃﹶﻣ‪‬ﺮ‪ ‬ﺑﹺﺘ‪‬ﻠﹾﻚ‪ ‬ﺍﻟﹾﻤ‪‬ﺮ‪‬ﺃﹶﺓ‪ ‬ﺍﻟﱠﺘ‪‬ﻲ ﺳ‪‬ﺮ‪‬ﻗﹶﺖ‪ ‬ﻓﹶﻘﹸﻄ‪‬ﻌ‪‬ﺖ‪ ‬ﻳ‪‬ﺪ‪‬ﻫ‪‬ﺎ ﻗﹶﺎﻝﹶ ﻳ‪‬ﻮﻧ‪‬ﺲ‪ ‬ﻗﹶﺎﻝﹶ ﺍﺑ‪‬ﻦ‪ ‬ﺷ‪‬ﻬ‪‬ﺎﺏﹴ ﻗﹶﺎﻝﹶ ﻋ‪‬ﺮ‪‬ﻭ‪‬ﺓﹸ ﻗﹶﺎﻟﹶﺖ‪‬‬
‫ﻋ‪‬ﺎﺋ‪‬ﺸ‪‬ﺔﹸ ﻓﹶﺤ‪‬ﺴ‪‬ﻨ‪‬ﺖ‪ ‬ﺗ‪‬ﻮ‪‬ﺑ‪‬ﺘ‪‬ﻬ‪‬ﺎ ﺑ‪‬ﻌ‪‬ﺪ‪ ‬ﻭ‪‬ﺗ‪‬ﺰ‪‬ﻭ‪‬ﺟ‪‬ﺖ‪ ‬ﻭ‪‬ﻛﹶﺎﻧ‪‬ﺖ‪ ‬ﺗ‪‬ﺄﺗ‪‬ﻴﻨﹺﻲ ﺑ‪‬ﻌ‪‬ﺪ‪ ‬ﺫﹶﻟ‪‬ﻚ‪ ‬ﹶﻓﺄﹶﺭ‪‬ﻓﹶﻊ‪ ‬ﺣ‪‬ﺎﺟ‪‬ﺘ‪‬ﻬ‪‬ﺎ ﺇﹺﻟﹶﻰ ﺭ‪‬ﺳ‪‬ﻮ ﹺﻝ‬
‫ﺍﻟﻠﱠﻪ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪‬ﻠﱠﻢ‪ ‬ﻭ ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﻋ‪‬ﺒ‪‬ﺪ‪ ‬ﺑ‪‬ﻦ‪ ‬ﺣ‪‬ﻤ‪‬ﻴ‪‬ﺪ‪ ‬ﺃﹶﺧ‪‬ﺒ‪‬ﺮ‪‬ﻧ‪‬ﺎ ﻋ‪‬ﺒ‪‬ﺪ‪ ‬ﺍﻟﺮ‪‬ﺯ‪‬ﺍﻕﹺ ﺃﹶﺧ‪‬ﺒ‪‬ﺮ‪‬ﻧ‪‬ﺎ ﻣ‪‬ﻌ‪‬ﻤ‪‬ﺮ‪ ‬ﻋ‪‬ـﻦ‪‬‬
‫ﺍﻟ ‪‬ﺰﻫ‪‬ﺮﹺﻱ‪ ‬ﻋ‪‬ﻦ‪ ‬ﻋ‪‬ﺮ‪‬ﻭ‪‬ﺓﹶ ﻋ‪‬ﻦ‪ ‬ﻋ‪‬ﺎﺋ‪‬ﺸ‪‬ﺔﹶ ﻗﹶﺎﻟﹶﺖ‪ ‬ﻛﹶﺎﻧ‪‬ﺖ‪ ‬ﺍﻣ‪‬ﺮ‪‬ﺃﹶﺓﹲ ﻣ‪‬ﺨ‪‬ﺰ‪‬ﻭﻣ‪‬ﻴ‪‬ﺔﹲ ﺗ‪‬ﺴ‪‬ﺘ‪‬ﻌ‪‬ﲑ‪ ‬ﺍﻟﹾﻤ‪‬ﺘ‪‬ـﺎﻉ‪ ‬ﻭ‪‬ﺗ‪‬ﺠ‪‬ﺤ‪‬ـﺪ‪‬ﻩ‪‬‬
‫ﻓﹶﺄﹶﻣ‪‬ﺮ‪ ‬ﺍﻟﻨ‪‬ﺒﹺﻲ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪ ‬ﱠﻠﻢ‪ ‬ﺃﹶﻥﹾ ﺗ‪‬ﻘﹾﻄﹶﻊ‪ ‬ﻳ‪‬ﺪ‪‬ﻫ‪‬ﺎ ﹶﻓﺄﹶﺗ‪‬ﻰ ﺃﹶﻫ‪‬ﻠﹸﻬ‪‬ﺎ ﺃﹸﺳ‪‬ﺎﻣ‪‬ﺔﹶ ﺑ‪‬ﻦ‪ ‬ﺯ‪‬ﻳ‪‬ﺪ‪ ‬ﻓﹶﻜﹶﻠﱠﻤ‪‬ﻮﻩ‪ ‬ﻓﹶﻜﹶﻠﱠﻢ‪‬‬
‫ﺭ‪‬ﺳ‪‬ﻮﻝﹶ ﺍﻟﻠﱠﻪ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪‬ﻠﱠﻢ‪ ‬ﻓ‪‬ﻴﻬ‪‬ﺎ ﺛﹸﻢ‪ ‬ﺫﹶﻛﹶﺮ‪ ‬ﻧ‪‬ﺤ‪‬ﻮ‪ ‬ﺣ‪‬ﺪ‪‬ﻳﺚ‪ ‬ﺍﻟﻠﱠﻴ‪‬ﺚ‪ ‬ﻭ‪‬ﻳ‪‬ﻮﻧ‪‬ﺲ‪‬‬
‫‪ ..‬ﻭﻟﻨﻨﻈﺮ ﰲ ﺍﻟﻨﺺ‪ ‬ﺍﻟﺘﺎﱄ ﺍﳌﹸﻘﺘ‪‬ﻄﹶﻊ ﻣﻦ ﻛﺘﺎﺏ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﺸﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻓﻴﻤـﺎ‬
‫ﳜﺺ‪ ‬ﻫﺬﺍ ﺍﳊﺪﻳﺚ ‪ ،‬ﻟﻨﺮﻯ ﻛﻴﻒ ﻳﺘﻢ‪ ‬ﺍﻻﻟﺘﻔﺎﻑ ﻋﻠﻰ ﺍﻟﺪﻻﻻﺕ ﺍﻟﻮﺍﺿﺤﺔ ﻟﺼـﻴﺎﻏﺔ ﻫـﺬﻩ‬
‫ﺍﻟﺮﻭﺍﻳﺎﺕ ‪:‬‬
‫]] ﻗﻮﻟﻪ ‪ ) :‬ﻛﺎﻧﺖ ﺍﻣﺮﺃﺓ ﳐﺰﻭﻣﻴﺔ ﺗﺴﺘﻌﲑ ﺍﳌﺘﺎﻉ ﻭﲡﺤﺪﻩ ﻓﺄﻣﺮ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﺑﻘﻄﻊ ﻳﺪﻫﺎ ﻓﺄﺗﻰ ﺃﻫﻠﻬﺎ ﺃﺳﺎﻣﺔ ﻓﻜﻠﻤﻮﻩ ( ﺍﳊﺪﻳﺚ ‪ ،‬ﻗﺎﻝ ﺍﻟﻌﻠﻤﺎﺀ ‪ :‬ﺍﳌـﺮﺍﺩ ﺃ‪‬ـﺎ‬
‫ﻗﻄﻌﺖ ﺑﺎﻟﺴﺮﻗﺔ ‪ ،‬ﻭﺇﳕﺎ ﺫﻛﺮﺕ ﺍﻟﻌﺎﺭﻳﺔ ﺗﻌﺮﻳﻔﺎﹰ ﳍﺎ ﻭﻭﺻﻔﺎﹰ ﳍﺎ ‪ ،‬ﻻ ﺃ‪‬ﺎ ﺳﺒﺐ ﺍﻟﻘﻄـﻊ ‪.‬‬
‫ﻭﻗﺪ ﺫﻛﺮ ﻣﺴﻠﻢ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﰲ ﺳﺎﺋﺮ ﺍﻟﻄﺮﻕ ﺍﳌﺼﺮﺣﺔ ﺑﺄ‪‬ﺎ ﺳﺮﻗﺖ ﻭﻗﻄﻌﺖ ﺑﺴـﺒﺐ‬
‫ﺍﻟﺴﺮﻗﺔ ‪ ،‬ﻓﻴﺘﻌﲔ ﲪﻞ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﻋﻠﻰ ﺫﻟﻚ ﲨﻌﺎﹰ ﺑﲔ ﺍﻟﺮﻭﺍﻳﺎﺕ ‪ ،‬ﻓﺈ‪‬ﺎ ﻗﻀﻴﺔ ﻭﺍﺣﺪﺓ ‪،‬‬
‫ﻣﻊ ﺃﻥ ﲨﺎﻋﺔ ﻣﻦ ﺍﻷﺋﻤﺔ ﻗﺎﻟﻮﺍ ‪ :‬ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﺷﺎﺫﺓ ‪ :‬ﻓﺈ‪‬ﺎ ﳐﺎﻟﻔﺔ ﳉﻤـﺎﻫﲑ ﺍﻟـﺮﻭﺍﺓ ‪،‬‬
‫ﻭﺍﻟﺸﺎﺫﺓ ﻻ ﻳﻌﻤﻞ ‪‬ﺎ ‪.. [[ .......‬‬
‫‪ ..‬ﻭﻟﻨﻨﻈﺮ ﰲ ﺍﻟﺮﻭﺍﻳﺔ ﺍﻟﺘﺎﻟﻴﺔ ‪..‬‬
‫ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ) ‪ ( ٣٨٠٢‬ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ‪:‬‬
‫ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﻳ‪‬ﺰﹺﻳﺪ‪ ‬ﺑ‪‬ﻦ‪ ‬ﺧ‪‬ﺎﻟ‪‬ﺪ‪ ‬ﺑ‪‬ﻦﹺ ﻋ‪‬ﺒ‪‬ﺪ‪ ‬ﺍﻟﻠﱠﻪ‪ ‬ﺑ‪‬ﻦﹺ ﻣ‪‬ﻮ‪‬ﻫ‪‬ﺐﹴ ﺍﻟﹾﻬ‪‬ﻤ‪‬ﺪ‪‬ﺍﻧﹺﻲ‪ ‬ﻗﹶﺎﻝﹶ ﺣ‪‬ﺪ‪‬ﺛﹶﻨﹺﻲ ﺡ ﻭ ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﻗﹸﺘ‪‬ﻴ‪‬ﺒ‪‬ﺔﹸ‬
‫‪١٢٨  ‬‬
‫ﺑ‪‬ﻦ‪ ‬ﺳ‪‬ﻌ‪‬ﻴﺪ‪ ‬ﺍﻟﺜﱠﻘﹶﻔ‪‬ﻲ‪ ‬ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﺍﻟﻠﱠﻴ‪‬ﺚﹸ ﻋ‪‬ﻦ‪ ‬ﺍﺑ‪‬ﻦﹺ ﺷ‪‬ﻬ‪‬ﺎﺏﹴ ﻋ‪‬ﻦ‪ ‬ﻋ‪‬ﺮ‪‬ﻭ‪‬ﺓﹶ ﻋ‪‬ﻦ‪ ‬ﻋ‪‬ﺎﺋ‪‬ﺸ‪‬ﺔﹶ ﺭ‪‬ﺿ‪‬ﻲ‪ ‬ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻨ‪‬ﻬ‪‬ـﺎ ﺃﹶﻥﱠ‬
‫ﻗﹸﺮ‪‬ﻳ‪‬ﺸ‪‬ﺎ ﺃﹶﻫ‪‬ﻤ‪‬ﻬ‪‬ﻢ‪ ‬ﺷ‪‬ﺄﹾﻥﹸ ﺍﻟﹾﻤ‪‬ﺮ‪‬ﺃﹶﺓ‪ ‬ﺍﻟﹾﻤ‪‬ﺨ‪‬ﺰ‪‬ﻭﻣ‪‬ﻴ‪‬ﺔ‪ ‬ﺍﻟﱠﺘ‪‬ﻲ ﺳ‪‬ﺮ‪‬ﻗﹶﺖ‪ ‬ﻓﹶﻘﹶﺎﻟﹸﻮﺍ ﻣ‪‬ﻦ‪ ‬ﻳ‪‬ﻜﹶﻠﱢﻢ‪ ‬ﻓ‪‬ﻴﻬ‪‬ﺎ ﻳ‪‬ﻌ‪‬ﻨﹺﻲ ﺭ‪‬ﺳ‪‬ﻮﻝﹶ ﺍﻟﻠﱠﻪ‪‬‬
‫ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪‬ﻠﱠﻢ‪ ‬ﻗﹶﺎﻟﹸﻮﺍ ﻭ‪‬ﻣ‪‬ﻦ‪ ‬ﻳ‪‬ﺠ‪‬ﺘ‪ ‬ﹺﺮﺉ‪ ‬ﺇﹺﻟﱠﺎ ﺃﹸﺳ‪‬ﺎﻣ‪‬ﺔﹸ ﺑ‪‬ﻦ‪ ‬ﺯ‪‬ﻳ‪‬ﺪ‪ ‬ﺣ‪‬ﺐ‪ ‬ﺭ‪‬ﺳ‪‬ﻮﻝﹺ ﺍﻟﻠﱠﻪ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪ ‬ﻪ‬
‫ﻭ‪‬ﺳ‪‬ﻠﱠﻢ‪ ‬ﻓﹶﻜﹶﻠﱠﻤ‪‬ﻪ‪ ‬ﺃﹸﺳ‪‬ﺎﻣ‪‬ﺔﹸ ﻓﹶﻘﹶﺎﻝﹶ ﺭ‪‬ﺳ‪‬ﻮﻝﹸ ﺍﻟﻠﱠﻪ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪‬ﻠﱠﻢ‪ ‬ﻳ‪‬ﺎ ﺃﹸﺳ‪‬ﺎﻣ‪‬ﺔﹸ ﺃﹶﺗ‪‬ﺸ‪‬ﻔﹶﻊ‪ ‬ﻓ‪‬ﻲ ﺣ‪‬ﺪ‪ ‬ﻣ‪‬ـﻦ‪‬‬
‫ﺣ‪‬ﺪ‪‬ﻭﺩ‪ ‬ﺍﻟﻠﱠﻪ‪ ‬ﺛﹸﻢ‪ ‬ﻗﹶﺎﻡ‪ ‬ﻓﹶﺎﺧ‪‬ﺘ‪‬ﻄﹶﺐ‪ ‬ﻓﹶﻘﹶﺎﻝﹶ ﺇﹺﻧ‪‬ﻤ‪‬ﺎ ﻫ‪‬ﻠﹶﻚ‪ ‬ﺍﻟﱠﺬ‪‬ﻳﻦ‪ ‬ﻣ‪‬ﻦ‪ ‬ﻗﹶﺒ‪‬ﻠ‪‬ﻜﹸﻢ‪ ‬ﺃﹶﻧ‪‬ﻬ‪‬ﻢ‪ ‬ﻛﹶﺎﻧ‪‬ﻮﺍ ﺇﹺﺫﹶﺍ ﺳ‪‬ﺮ‪‬ﻕ‪ ‬ﻓ‪‬ـﻴﻬﹺﻢ‪‬‬
‫ﺍﻟﺸ‪‬ﺮﹺﻳﻒ‪ ‬ﺗ‪‬ﺮ‪‬ﻛﹸﻮﻩ‪ ‬ﻭ‪‬ﺇﹺﺫﹶﺍ ﺳ‪‬ﺮ‪‬ﻕ‪ ‬ﻓ‪‬ﻴﻬﹺﻢ‪ ‬ﺍﻟﻀ‪‬ﻌ‪‬ﻴﻒ‪ ‬ﺃﹶﻗﹶﺎﻣ‪‬ﻮﺍ ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﺍﻟﹾﺤ‪‬ﺪ‪ ‬ﻭ‪‬ﺍﻳ‪‬ﻢ‪ ‬ﺍﻟﻠﱠﻪ‪ ‬ﻟﹶﻮ‪ ‬ﺃﹶﻥﱠ ﻓﹶﺎﻃ‪‬ﻤ‪‬ﺔﹶ ﺑﹺﻨ‪‬ـ ‪‬‬
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‫ﻣ‪‬ﺤ‪‬ﻤ‪‬ﺪ‪ ‬ﺳ‪‬ﺮ‪‬ﻗﹶﺖ‪ ‬ﻟﹶﻘﹶﻄﹶﻌ‪‬ﺖ‪ ‬ﻳ‪‬ﺪ‪‬ﻫ‪‬ﺎ ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﻋ‪‬ﺒ‪‬ﺎﺱ‪ ‬ﺑ‪‬ﻦ‪ ‬ﻋ‪‬ﺒ‪‬ﺪ‪ ‬ﺍﻟﹾﻌ‪‬ﻈ‪‬ﻴﻢﹺ ﻭﻣ‪‬ﺤ‪‬ﻤ‪‬ﺪ‪ ‬ﺑ‪‬ﻦ‪ ‬ﻳ‪‬ﺤ‪‬ﻴ‪‬ﻰ ﻗﹶﺎﻟﹶﺎ ﺣ‪‬ـﺪ‪‬ﺛﹶﻨ‪‬ﺎ‬
‫ﻋ‪‬ﺒ‪‬ﺪ‪ ‬ﺍﻟﺮ‪‬ﺯ‪‬ﺍﻕﹺ ﺃﹶﺧ‪‬ﺒ‪‬ﺮ‪‬ﻧ‪‬ﺎ ﻣ‪‬ﻌ‪‬ﻤ‪‬ﺮ‪ ‬ﻋ‪‬ﻦ‪ ‬ﺍﻟ ‪‬ﺰﻫ‪‬ﺮﹺﻱ‪ ‬ﻋ‪‬ﻦ‪ ‬ﻋ‪‬ﺮ‪‬ﻭ‪‬ﺓﹶ ﻋ‪‬ﻦ‪ ‬ﻋ‪‬ﺎﺋ‪‬ﺸ‪‬ﺔﹶ ﺭ‪‬ﺿ‪‬ﻲ‪ ‬ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻨ‪‬ﻬ‪‬ﺎ ﻗﹶﺎﻟﹶﺖ‪ ‬ﻛﹶﺎﻧ‪‬ﺖ‪‬‬
‫ﺍﻣ‪‬ﺮ‪‬ﺃﹶﺓﹲ ﻣ‪‬ﺨ‪‬ﺰ‪‬ﻭﻣ‪‬ﻴ‪‬ﺔﹲ ﺗ‪‬ﺴ‪‬ﺘ‪‬ﻌ‪‬ﲑ‪ ‬ﺍﻟﹾﻤ‪‬ﺘ‪‬ﺎﻉ‪ ‬ﻭ‪‬ﺗ‪‬ﺠ‪‬ﺤ‪‬ﺪ‪‬ﻩ‪ ‬ﻓﹶﺄﹶﻣ‪‬ﺮ‪ ‬ﺍﻟﻨ‪‬ﺒﹺﻲ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪ ‬ﱠﻠﻢ‪ ‬ﺑﹺﻘﹶﻄﹾﻊﹺ ﻳ‪‬ﺪ‪‬ﻫ‪‬ﺎ‬
‫ﻭ‪‬ﹶﻗﺺ‪ ‬ﻧ‪‬ﺤ‪‬ﻮ‪ ‬ﺣ‪‬ﺪ‪‬ﻳﺚ‪ ‬ﺍﻟﻠﱠﻴ‪‬ﺚ‪ ‬ﻗﹶﺎﻝﹶ ﻓﹶﻘﹶﻄﹶﻊ‪ ‬ﺍﻟﻨ‪‬ﺒﹺﻲ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪ ‬ﱠﻠﻢ‪ ‬ﻳ‪‬ﺪ‪‬ﻫ‪‬ﺎ ﻗﹶـﺎﻝﹶ ﺃﹶﺑ‪‬ـﻮ ﺩ‪‬ﺍﻭ‪‬ﺩ‬
‫ﺭ‪‬ﻭ‪‬ﻯ ﺍﺑ‪‬ﻦ‪ ‬ﻭ‪‬ﻫ‪‬ﺐﹴ ﻫ‪‬ﺬﹶﺍ ﺍﻟﹾﺤ‪‬ﺪ‪‬ﻳﺚﹶ ﻋ‪‬ﻦ‪ ‬ﻳ‪‬ﻮﻧ‪‬ﺲ‪ ‬ﻋ‪‬ﻦ‪ ‬ﺍﻟ ‪‬ﺰﻫ‪‬ﺮﹺﻱ‪ ‬ﻭ‪‬ﻗﹶﺎﻝﹶ ﻓ‪‬ﻴﻪ‪ ‬ﻛﹶﻤ‪‬ﺎ ﻗﹶﺎﻝﹶ ﺍﻟﻠﱠﻴ‪‬ﺚﹸ ﺇﹺﻥﱠ ﺍﻣ‪‬ﺮ‪‬ﺃﹶﺓﹰ‬
‫ﺳ‪‬ﺮ‪‬ﻗﹶﺖ‪ ‬ﻓ‪‬ﻲ ﻋ‪‬ﻬ‪‬ﺪ‪ ‬ﺍﻟﻨ‪‬ﺒﹺﻲ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪ ‬ﱠﻠﻢ‪ ‬ﻓ‪‬ﻲ ﻏﹶﺰ‪‬ﻭ‪‬ﺓ‪ ‬ﺍﻟﹾﻔﹶﺘ‪‬ﺢﹺ ﻭ‪‬ﺭ‪‬ﻭ‪‬ﺍﻩ‪ ‬ﺍﻟﻠﱠﻴ‪‬ﺚﹸ ﻋ‪‬ﻦ‪ ‬ﻳ‪‬ـﻮﻧ‪‬ﺲ‪‬‬
‫ﻋ‪‬ﻦ‪ ‬ﺍﺑ‪‬ﻦﹺ ﺷ‪‬ﻬ‪‬ﺎﺏﹴ ﺑﹺﺈﹺﺳ‪‬ﻨ‪‬ﺎﺩ‪‬ﻩ‪ ‬ﻓﹶﻘﹶﺎﻝﹶ ﺍﺳ‪‬ﺘ‪‬ﻌ‪‬ﺎﺭ‪‬ﺕ‪ ‬ﺍﻣ‪‬ﺮ‪‬ﺃﹶﺓﹲ ﻭ‪‬ﺭ‪‬ﻭ‪‬ﻯ ﻣ‪‬ﺴ‪‬ﻌ‪‬ﻮﺩ‪ ‬ﺑ‪‬ﻦ‪ ‬ﺍﹾﻟﺄﹶﺳ‪‬ﻮ‪‬ﺩ‪ ‬ﻋ‪‬ﻦ‪ ‬ﺍﻟﻨ‪‬ﺒﹺﻲ‪ ‬ﺻ‪‬ﻠﱠﻰ‬
‫ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪‬ﻠﱠﻢ‪ ‬ﻧ‪‬ﺤ‪‬ﻮ‪ ‬ﻫ‪‬ﺬﹶﺍ ﺍﻟﹾﺨ‪‬ﺒ‪‬ﺮﹺ ﻗﹶﺎﻝﹶ ﺳ‪‬ﺮ‪‬ﻗﹶﺖ‪ ‬ﻗﹶﻄ‪‬ﻴﻔﹶﺔﹰ ﻣ‪‬ﻦ‪ ‬ﺑ‪‬ﻴ‪‬ﺖ‪ ‬ﺭ‪‬ﺳ‪‬ﻮﻝﹺ ﺍﻟﻠﱠﻪ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪‬‬
‫ﻭ‪‬ﺳ‪ ‬ﱠﻠﻢ‪ ‬ﻭ‪‬ﺭ‪‬ﻭ‪‬ﺍﻩ‪ ‬ﺃﹶﺑ‪‬ﻮ ﺍﻟﺰ‪‬ﺑ‪‬ﻴ‪‬ﺮﹺ ﻋ‪‬ﻦ‪ ‬ﺟ‪‬ﺎﺑﹺﺮﹴ ﺃﹶﻥﱠ ﺍﻣ‪‬ﺮ‪‬ﺃﹶﺓﹰ ﺳ‪‬ﺮ‪‬ﻗﹶﺖ‪ ‬ﻓﹶﻌ‪‬ﺎﺫﹶﺕ‪ ‬ﺑﹺﺰ‪‬ﻳ‪‬ﻨ‪‬ﺐ‪ ‬ﺑﹺﻨ‪‬ﺖ‪ ‬ﺭ‪‬ﺳ‪‬ﻮﻝﹺ ﺍﻟﻠﱠﻪ‪ ‬ﺻ‪‬ـﻠﱠﻰ‬
‫ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪‬ﻠﱠﻢ‪‬‬
‫‪ ..‬ﻭﻟﻨﻨﻈﺮ ﰲ ﺍﻟﻨﺺ‪ ‬ﺍﻟﺘﺎﱄ ﺍﳌﹸﻘﺘﻄﹶﻊ ﻣﻦ ﻛﺘﺎﺏ ﻋﻮﻥ ﺍﳌﻌﺒﻮﺩ ﺷﺮﺡ ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ﻓﻴﻤﺎ‬
‫ﳜﺺ‪ ‬ﻫﺬﺍ ﺍﳊﺪﻳﺚ ‪:‬‬
‫]] ‪ .......‬ﻭﻻ ﺗﻨﺎﰲ ﺑﲔ ﺫﻛﺮ ﺟﺤﺪ ﺍﻟﻌﺎﺭﻳﺔ ﻭﺑﲔ ﺍﻟﺴﺮﻗﺔ ‪ ،‬ﻓﺈﻥ ﺫﻟﻚ ﺩﺍﺧـﻞ ﰲ‬
‫ﺍﺳﻢ ﺍﻟﺴﺮﻗﺔ ‪ .‬ﻓﺈﻥ ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﻗﺎﻟﻮﺍ ‪ " :‬ﺃ‪‬ﺎ ﺟﺤﺪﺕ ﺍﻟﻌﺎﺭﻳﺔ ﻭﺫﻛﺮﻭﺍ ﺃﻥ ﻗﻄﻌﻬﺎ ﳍﺬﺍ‬
‫ﺍﻟﺴﺒﺐ ‪ ،‬ﻗﺎﻟﻮﺍ ‪ " :‬ﺇ‪‬ﺎ ﺳﺮﻗﺖ " ﻓﺄﻃﻠﻘﻮﺍ ﻋﻠﻰ ﺫﻟﻚ ﺍﺳﻢ ﺍﻟﺴﺮﻗﺔ ‪ .‬ﻓﺜﺒﺖ ﻟﻐﺔ ﺃﻥ ﻓﺎﻋﻞ‬
‫ﺫﻟﻚ ﺳﺎﺭﻕ ‪ ،‬ﻭﺛﺒﺖ ﺷﺮﻋﺎﹰ ﺃﻥ ﺣﺪﻩ ﻗﻄﻊ ﺍﻟﻴﺪ ‪ .‬ﻭﻫﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ﺃﻭﱃ ﻣﻦ ﺳﻠﻮﻙ ﻃﺮﻳﻘﺔ‬
‫‪١٢٩  ‬‬
‫ﺍﻟﻘﻴﺎﺱ ﰲ ﺍﻟﻠﻐﺔ ‪ :‬ﻓﻴﺜﺒﺖ ﻛﻮﻥ ﺍﳋﺎﺋﻦ ﺳﺎﺭﻗﺎﹰ ﻟﻐﺔ ‪ ،‬ﻗﻴﺎﺳﺎﹰ ﻋﻠﻰ ﺍﻟﺴـﺎﺭﻕ ‪ ،‬ﰒ ﻳﺜﺒـﺖ‬
‫ﺍﳊﻜﻢ ﻓﻴﻪ ‪.. [[ .......‬‬
‫‪ ..‬ﺇﺫﺍ ﻛﺎﻥ ﺍﳋﺎﺋﻦ ﺳﺎﺭﻗﺎﹰ ﻟﻐﺔﹰ ‪ ،‬ﻓﻠﻤﺎﺫﺍ ﺭﺃﻳﻨﺎ ﰲ ﺭﻭﺍﻳﺎﺕ‪ ‬ﻋﺪﻳﺪﺓ ﺃﻧ‪‬ﻪ ﻻ ﻗﻄـﻊ‪ ‬ﻋﻠﻴـﻪ‬
‫؟!!!!!!! ‪ ..‬ﻭﻛﻴﻒ ﺑﻨﺎ ﺃﻥ ﻧﻔﺼﻞ ﺍﻟﺪﻻﻻﺕ ﺍﻟﻠﻐﻮﻳ‪‬ﺔ ﻟﻠﻨﺼﻮﺹ ﻋﻦ ﺍﻷﺣﻜﺎﻡ ﺍﶈﻤﻮﻟﺔ ‪‬ﺬﻩ‬
‫ﺍﻟﻨﺼﻮﺹ ﻋﱪ ﺩﻻﻻﺕ ﺻﻴﺎﻏﺘﻬﺎ ﺍﻟﻠﻐﻮﻳ‪‬ﺔ ؟!!! ‪ ..‬ﻭﻟﻨﻨﻈﺮ ﰲ ﺍﻟﺮﻭﺍﻳﺔ ﺍﻟﺘﺎﻟﻴﺔ ﻛﻴﻒ ﺃﻥﱠ ﺍﻟﻘﻄﻊ‪‬‬
‫ﻛﺎﻥ ﻧﺘﻴﺠﺔﹰ ﻻﺳﺘﻌﺎﺭﺓ ﺍﳌﺘﺎﻉ ﻭﺟﺤﻮﺩﻩ ‪..‬‬
‫ﺍﻟﻨﺴﺎﺋﻲ ) ‪ ( ٤٨٠٤‬ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ‪:‬‬
‫ﺃﹶﺧ‪‬ﺒ‪‬ﺮ‪‬ﻧ‪‬ﺎ ﻣ‪‬ﺤ‪‬ﻤ‪‬ﻮﺩ‪ ‬ﺑ‪‬ﻦ‪ ‬ﻏﹶﻴ‪‬ﻠﹶﺎﻥﹶ ﻗﹶﺎﻝﹶ ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﻋ‪‬ﺒ‪‬ﺪ‪ ‬ﺍﻟﺮ‪‬ﺯ‪‬ﺍﻕﹺ ﻗﹶﺎﻝﹶ ﺃﹶﻧ‪‬ﺒﺄﹶﻧ‪‬ﺎ ﻣ‪‬ﻌ‪‬ﻤ‪‬ﺮ‪ ‬ﻋ‪‬ﻦ‪ ‬ﺃﹶﻳ‪‬ﻮﺏ‪ ‬ﻋ‪‬ﻦ‪ ‬ﻧ‪‬ﺎﻓ‪‬ﻊﹴ‬
‫ﻋ‪‬ﻦ‪ ‬ﺍﺑ‪‬ﻦﹺ ﻋ‪‬ﻤ‪‬ﺮ‪ ‬ﺭ‪‬ﺿ‪‬ﻲ‪ ‬ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻨ‪‬ﻬ‪‬ﻤ‪‬ﺎ ﺃﹶﻥﱠ ﺍﻣ‪‬ﺮ‪‬ﺃﹶﺓﹰ ﻣ‪‬ﺨ‪‬ﺰ‪‬ﻭﻣ‪‬ﻴ‪‬ﺔﹰ ﻛﹶﺎﻧ‪‬ﺖ‪ ‬ﺗ‪‬ﺴ‪‬ﺘ‪‬ﻌ‪‬ﲑ‪ ‬ﺍﻟﹾﻤ‪‬ﺘ‪‬ﺎﻉ‪ ‬ﻓﹶﺘ‪‬ﺠ‪‬ﺤ‪‬ﺪ‪‬ﻩ‪ ‬ﻓﹶﺄﹶﻣ‪‬ﺮ‪‬‬
‫ﺍﻟﻨ‪‬ﺒﹺﻲ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪ ‬ﱠﻠﻢ‪ ‬ﺑﹺﻘﹶﻄﹾﻊﹺ ﻳ‪‬ﺪ‪‬ﻫ‪‬ﺎ‬
‫ﻭﻟﻨﻨﻈﺮ ﰲ ﺷﺮﺡ ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ﻟﻠﺴﻨﺪﻱ ﻓﻴﻤﺎ ﳜﺺ‪ ‬ﻫﺬﺍ ﺍﳊﺪﻳﺚ ‪:‬‬
‫]] ﻗﻮﻟﻪ ) ﺗﺴﺘﻌﲑ ﺍﳌﺘﺎﻉ ( ﻗﻴﻞ ﺫﻛﺮﺕ ﺍﻟﻌﺎﺭﻳﺔ ﺗﻌﺮﻳﻔﺎﹰ ﳊﺎﳍﺎ ﺍﻟﺸﻨﻴﻌﺔ ﻻ ﻷ‪‬ﺎ ﺳﺒﺐ‬
‫ﺍﻟﻘﻄﻊ ﻭﺳﺒﺐ ﺍﻟﻘﻄﻊ ﺇﳕﺎ ﻛﺎﻥ ﺍﻟﺴﺮﻗﺔ ﻻ ﺟﺤﺪ ﺍﻟﻌﺎﺭﻳﺔ ‪ ،‬ﻗﺎﻝ ﺍﳉﻤﻬﻮﺭ ﻻ ﻗﻄﻊ ﻋﻠﻰ ﻣﻦ‬
‫ﺟﺤﺪ ﺍﻟﻌﺎﺭﻳﺔ ‪ ،‬ﻭﻗﺎﻝ ﺃﲪﺪ ﻭﺇﺳﺤﻖ ﺑﺎﻟﻘﻄﻊ ‪ ،‬ﻗﻠﺖ ﻗﻮﻝ ﺍﻟﺮﺍﻭﻱ ﻓﺄﻣﺮ ﺑﺎﻟﻔﺎﺀ ﻇـﺎﻫﺮ ﰲ‬
‫ﻗﻮﻝ ﺃﲪﺪ ﻭﺁﺏ ﻋﻦ ﺗﺄﻭﻳﻞ ﺍﳉﻤﻬﻮﺭ ﻭﻗﺪ ﺟﺎﺀ ﰲ ﺑﻌﺾ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻣﺎ ﻫﻮ ﻛﺎﻟﺼـﺮﻳﺢ ﰲ‬
‫ﺫﻟﻚ ﻭﻣﺎ ﺟﺎﺀ ﻣﻦ ﻟﻔﻆ ﺍﻟﺴﺮﻗﺔ ﰲ ﺑﻌﺾ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻓﻴﺤﺘﻤﻞ ﺍﻟﺘﺄﻭﻳﻞ ﻭﺍﷲ ﺗﻌﺎﱃ ﺃﻋﻠﻢ [[‬
‫‪ ..‬ﺃﻟﻴﺴﺖ ﺍﻟﻌﺒﺎﺭﺓ ]] ﻛﹶﺎﻧ‪‬ﺖ‪ ‬ﺗ‪‬ﺴ‪‬ﺘ‪‬ﻌ‪‬ﲑ‪ ‬ﺍﻟﹾﻤ‪‬ﺘ‪‬ﺎﻉ‪ ‬ﻓﹶﺘ‪‬ﺠ‪‬ﺤ‪‬ﺪ‪‬ﻩ‪ ‬ﻓﹶﺄﹶﻣ‪‬ﺮ‪ ‬ﺍﻟﻨ‪‬ﺒﹺﻲ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ـﻪ‪‬‬
‫ﻭ‪‬ﺳ‪ ‬ﱠﻠﻢ‪ ‬ﺑﹺﻘﹶﻄﹾﻊﹺ ﻳ‪‬ﺪ‪‬ﻫ‪‬ﺎ [[ ﻭﺍﺿﺤﺔ ﺟﻠﻴ‪‬ﺔ ﰲ ﺃﻥﱠ ﺍﻟﻘﻄﻊ ﻛﺎﻥ ﺑﺴﺒﺐ ﺃﻥﱠ ﻫﺬﻩ ﺍﳌﺮﺃﺓ ﻛﺎﻧـﺖ ]]‬
‫ﺗ‪‬ﺴ‪‬ﺘ‪‬ﻌ‪‬ﲑ‪ ‬ﺍﻟﹾﻤ‪‬ﺘ‪‬ﺎﻉ‪ ‬ﻓﹶﺘ‪‬ﺠ‪‬ﺤ‪‬ﺪ‪‬ﻩ‪ [[ ‬؟!!! ‪ ..‬ﺃﻟﻴﺴﺖ ﺍﻟﻔﺎﺀ ﰲ ﺑﺪﻳﺔ ﺍﻟﻌﺒﺎﺭﺓ ]] ﻓﹶﺄﹶﻣ‪‬ﺮ‪ ‬ﺍﻟﻨ‪‬ﺒﹺﻲ‪ ‬ﺻ‪‬ـﻠﱠﻰ‬
‫ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪ ‬ﱠﻠﻢ‪ ‬ﺑﹺﻘﹶﻄﹾﻊﹺ ﻳ‪‬ﺪ‪‬ﻫ‪‬ﺎ [[ ‪ ،‬ﺃﻟﻴﺴﺖ ﺩﻟﻴﻼﹰ ﻋﻠﻰ ﺃﻥﱠ ﺍﻟﻘﻄﻊ ﺳﺒﺒﻪ ﻫﺬﺍ ﺍﳉﺤﻮﺩ ؟!!! ‪..‬‬
‫‪ ..‬ﻭﻟﻨﻨﻈﺮ ﰲ ﺍﻟﻨﺺ‪ ‬ﺍﻟﺘﺎﱄ ﰲ ﻣﻮﻃﺄ ﻣﺎﻟﻚ ﻓﻴﻤﺎ ﳜﺺ‪ ‬ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ‪..‬‬
‫ﻣﻮﻃﺄ ﻣﺎﻟﻚ ‪:‬‬
‫‪١٣٠  ‬‬
‫ﻗﹶﺎﻝﹶ ﻣ‪‬ﺎﻟ‪‬ﻚ ﻭ‪‬ﺍﹾﻟﺄﹶﻣ‪‬ﺮ‪ ‬ﺍﻟﹾﻤ‪‬ﺠ‪‬ﺘ‪‬ﻤ‪‬ﻊ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻋ‪‬ﻨ‪‬ﺪ‪‬ﻧ‪‬ﺎ ﻓ‪‬ﻲ ﺍﻋ‪‬ﺘ‪‬ﺮ‪‬ﺍﻑ‪ ‬ﺍﻟﹾﻌ‪‬ﺒﹺﻴﺪ‪ ‬ﺃﹶﻧ‪‬ﻪ‪ ‬ﻣ‪‬ﻦ‪ ‬ﺍﻋ‪‬ﺘ‪ ‬ﺮﻑ‪ ‬ﻣ‪‬ﻨ‪‬ﻬ‪‬ﻢ‪ ‬ﻋ‪‬ﻠﹶﻰ‬
‫ﻧ‪‬ﻔﹾﺴِﻪ‪ ‬ﺑﹺﺸ‪‬ﻲ‪‬ﺀٍ ﻳ‪‬ﻘﹶﻊ‪ ‬ﺍﻟﹾﺤ‪‬ﺪ‪ ‬ﻓ‪‬ﻴﻪ‪ ‬ﺃﹶﻭ‪ ‬ﺍﻟﹾﻌ‪‬ﻘﹸﻮﺑ‪‬ﺔﹸ ﻓ‪‬ﻴﻪ‪ ‬ﻓ‪‬ﻲ ﺟ‪‬ﺴ‪‬ﺪ‪‬ﻩ‪ ‬ﻓﹶﺈﹺﻥﱠ ﺍﻋ‪‬ﺘ‪‬ﺮ‪‬ﺍﻓﹶﻪ‪ ‬ﺟ‪‬ﺎﺋ‪‬ﺰ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﻟﹶﺎ ﻳ‪‬ـﺘ‪‬ﻬ‪‬ﻢ‪ ‬ﺃﹶ ﹾﻥ‬
‫ﻳ‪‬ﻮﻗ‪‬ﻊ‪ ‬ﻋ‪‬ﻠﹶﻰ ﻧ‪‬ﻔﹾﺴِﻪ‪ ‬ﻫ‪‬ﺬﹶﺍ ﻗﹶﺎﻝﹶ ﻣ‪‬ﺎﻟ‪‬ﻚ ﻭ‪‬ﺃﹶﻣ‪‬ﺎ ﻣ‪‬ﻦ‪ ‬ﺍﻋ‪‬ﺘ‪ ‬ﺮﻑ‪ ‬ﻣ‪‬ﻨ‪‬ﻬ‪‬ﻢ‪ ‬ﺑﹺﺄﹶﻣ‪‬ﺮﹴ ﻳ‪‬ﻜﹸﻮﻥﹸ ﻏﹸﺮ‪‬ﻣﺎﹰ ﻋ‪‬ﻠﹶﻰ ﺳ‪‬ﻴ‪‬ﺪ‪‬ﻩ‪ ‬ﻓﹶـﺈﹺﻥﱠ‬
‫ﺍﻋ‪‬ﺘ‪‬ﺮ‪‬ﺍﻓﹶﻪ‪ ‬ﻏﹶﻴ‪‬ﺮ‪ ‬ﺟ‪‬ﺎﺋ‪‬ﺰﹴ ﻋ‪‬ﻠﹶﻰ ﺳ‪‬ﻴ‪‬ﺪ‪‬ﻩ‪ ‬ﻗﹶﺎﻝﹶ ﻣ‪‬ﺎﻟ‪‬ﻚ ﻟﹶﻴ‪‬ﺲ‪ ‬ﻋ‪‬ﻠﹶﻰ ﺍﻟﹾﺄﹶﺟﹺﲑﹺ ﻭ‪‬ﻟﹶﺎ ﻋ‪‬ﻠﹶﻰ ﺍﻟﺮ‪‬ﺟ‪‬ﻞﹺ ﻳ‪‬ﻜﹸﻮﻧ‪‬ﺎﻥ‪ ‬ﻣ‪‬ـﻊ‪‬‬
‫ﺍﻟﹾﻘﹶﻮ‪‬ﻡﹺ ﻳ‪‬ﺨ‪‬ﺪ‪‬ﻣ‪‬ﺎﻧﹺ ﹺﻬﻢ‪ ‬ﺇﹺﻥﹾ ﺳ‪‬ﺮ‪‬ﻗﹶﺎ ‪‬ﻫﻢ‪ ‬ﻗﹶﻄﹾﻊ‪ ‬ﻟ‪‬ﺄﹶﻥﱠ ﺣ‪‬ﺎﻟﹶﻬ‪‬ﻤ‪‬ﺎ ﻟﹶﻴ‪‬ﺴ‪‬ﺖ‪ ‬ﺑﹺﺤ‪‬ﺎﻝﹺ ﺍﻟﺴ‪‬ﺎﺭﹺﻕﹺ ﻭ‪‬ﺇﹺﻧ‪‬ﻤ‪‬ـﺎ ﺣ‪‬ﺎﻟﹸﻬ‪‬ﻤ‪‬ـﺎ‬
‫ﺣ‪‬ﺎﻝﹸ ﺍﻟﹾﺨ‪‬ﺎﺋ‪‬ﻦﹺ ﻭ‪‬ﻟﹶﻴ‪‬ﺲ‪ ‬ﻋ‪‬ﻠﹶﻰ ﺍﻟﹾﺨ‪‬ﺎﺋ‪‬ﻦﹺ ﻗﹶﻄﹾﻊ‪ ‬ﻗﹶﺎﻝﹶ ﻣ‪‬ﺎﻟ‪‬ﻚ ﻓ‪‬ﻲ ﺍﻟﱠﺬ‪‬ﻱ ﻳ‪‬ﺴ‪‬ﺘ‪‬ﻌ‪‬ﲑ‪ ‬ﺍﻟﹾﻌ‪‬ﺎﺭﹺﻳ‪‬ﺔﹶ ﻓﹶﻴ‪‬ﺠ‪‬ﺤ‪‬ـﺪ‪‬ﻫ‪‬ﺎ‬
‫ﺇﹺﻧ‪‬ﻪ‪ ‬ﻟﹶﻴ‪‬ﺲ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻗﹶﻄﹾﻊ‪ ‬ﻭ‪‬ﺇﹺﻧ‪‬ﻤ‪‬ﺎ ﻣ‪‬ﺜﹶﻞﹸ ﺫﹶﻟ‪‬ﻚ‪ ‬ﻣ‪‬ﺜﹶﻞﹸ ﺭ‪‬ﺟ‪‬ﻞﹴ ﻛﹶﺎﻥﹶ ﻟﹶﻪ‪ ‬ﻋ‪‬ﻠﹶﻰ ﺭ‪‬ﺟ‪‬ﻞﹴ ﺩ‪‬ﻳ‪‬ﻦ‪ ‬ﻓﹶﺠ‪‬ﺤ‪‬ﺪ‪‬ﻩ‪ ‬ﺫﹶﻟ‪‬ـﻚ‪‬‬
‫ﻓﹶﻠﹶﻴ‪‬ﺲ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻓ‪‬ﻴﻤ‪‬ﺎ ﺟ‪‬ﺤ‪‬ﺪ‪‬ﻩ‪ ‬ﻗﹶﻄﹾﻊ‪ ‬ﻗﹶﺎﻝﹶ ﻣ‪‬ﺎﻟ‪‬ﻚ ﺍﹾﻟﺄﹶﻣ‪‬ﺮ‪ ‬ﺍﻟﹾﻤ‪‬ﺠ‪‬ﺘ‪‬ﻤ‪‬ﻊ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻋ‪‬ﻨ‪‬ﺪ‪‬ﻧ‪‬ﺎ ﻓ‪‬ﻲ ﺍﻟﺴ‪‬ﺎﺭﹺﻕﹺ ﻳ‪‬ﻮﺟ‪‬ﺪ‪ ‬ﻓ‪‬ﻲ‬
‫ﺍﻟﹾﺒ‪‬ﻴ‪‬ﺖ‪ ‬ﻗﹶﺪ‪ ‬ﺟ‪‬ﻤ‪‬ﻊ‪ ‬ﺍﻟﹾﻤ‪‬ﺘ‪‬ﺎﻉ‪ ‬ﻭ‪‬ﻟﹶﻢ‪ ‬ﻳ‪‬ﺨ‪‬ﺮ‪‬ﺝ‪ ‬ﺑﹺﻪ‪ ‬ﺇﹺﻧ‪‬ﻪ‪ ‬ﻟﹶﻴ‪‬ﺲ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻗﹶﻄﹾﻊ‪ ‬ﻭ‪‬ﺇﹺﻧ‪‬ﻤ‪‬ﺎ ﻣ‪‬ﺜﹶﻞﹸ ﺫﹶﻟ‪‬ﻚ‪ ‬ﻛﹶﻤ‪‬ﺜﹶـﻞﹺ ﺭ‪‬ﺟ‪‬ـ ﹴﻞ‬
‫ﻭ‪‬ﺿ‪‬ﻊ‪ ‬ﺑ‪‬ﻴ‪‬ﻦ‪ ‬ﻳ‪‬ﺪ‪‬ﻳ‪‬ﻪ‪ ‬ﺧ‪‬ﻤ‪‬ﺮ‪‬ﺍ ﻟ‪‬ﻴ‪‬ﺸ‪‬ﺮ‪‬ﺑ‪‬ﻬ‪‬ﺎ ﻓﹶﻠﹶﻢ‪ ‬ﻳ‪‬ﻔﹾﻌ‪‬ﻞﹾ ﻓﹶﻠﹶﻴ‪‬ﺲ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﺣ‪‬ﺪ‪ ‬ﻭ‪‬ﻣ‪‬ﺜﹶﻞﹸ ﺫﹶﻟ‪‬ﻚ‪ ‬ﺭ‪‬ﺟ‪‬ﻞﹲ ﺟ‪‬ﻠﹶﺲ‪ ‬ﻣ‪‬ﻦ‪ ‬ﺍﻣ‪‬ﺮ‪‬ﺃﹶﺓ‪‬‬
‫ﻣ‪‬ﺠ‪‬ﻠ‪‬ﺴﺎﹰ ﻭ‪‬ﻫ‪‬ﻮ‪ ‬ﻳ‪‬ﺮﹺﻳﺪ‪ ‬ﺃﹶﻥﹾ ﻳ‪‬ﺼ‪‬ﻴﺒ‪‬ﻬ‪‬ﺎ ﺣ‪‬ﺮ‪‬ﺍﻣﺎﹰ ﻓﹶﻠﹶﻢ‪ ‬ﻳ‪‬ﻔﹾﻌ‪‬ﻞﹾ ﻭ‪‬ﻟﹶﻢ‪ ‬ﻳ‪‬ﺒ‪‬ﻠﹸﻎﹾ ﺫﹶﻟ‪‬ﻚ‪ ‬ﻣ‪‬ﻨ‪‬ﻬ‪‬ﺎ ﻓﹶﻠﹶﻴ‪‬ﺲ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﺃﹶﻳ‪‬ﻀ‪‬ﺎ ﻓ‪‬ـﻲ‬
‫ﺫﹶﻟ‪‬ﻚ‪ ‬ﺣ‪‬ﺪ‪ ‬ﻗﹶﺎﻝﹶ ﻣ‪‬ﺎﻟ‪‬ﻚ ﺍﻟﹾﺄﹶﻣ‪‬ﺮ‪ ‬ﺍﻟﹾﻤ‪‬ﺠ‪‬ﺘ‪‬ﻤ‪‬ﻊ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻋ‪‬ﻨ‪‬ﺪ‪‬ﻧ‪‬ﺎ ﺃﹶﻧ‪‬ﻪ‪ ‬ﻟﹶﻴ‪‬ﺲ‪ ‬ﻓ‪‬ﻲ ﺍﻟﹾﺨ‪‬ﻠﹾﺴ‪‬ﺔ‪ ‬ﻗﹶﻄﹾﻊ‪ ‬ﺑ‪‬ﻠﹶﻎﹶ ﺛﹶﻤ‪‬ﻨ‪‬ﻬ‪‬ﺎ ﻣ‪‬ﺎ‬
‫ﻳ‪‬ﻘﹾﻄﹶﻊ‪ ‬ﻓ‪‬ﻴﻪ‪ ‬ﺃﹶﻭ‪ ‬ﹶﻟﻢ‪ ‬ﻳ‪‬ﺒ‪‬ﻠﹸﻎﹾ‬
‫ﻭﻟﻨﻨﻈﺮ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺘﺎﱄ ﻛﻴﻒ ﺃﻥﱠ ﺳﺒﺐ ﻗﻄﻊ ﻳﺪ ﻫﺬﻩ ﺍﳌﺮﺃﺓ ﻫﻮ ﺃﻧ‪‬ﻬﺎ ﻛﺎﻧﺖ ﺗﺴـﺘﻌﲑ‬
‫ﺍﳊﻠﻲ ﻭﺃﻧ‪‬ﻬﺎ ﱂ ﺗﺘﺐ ﻭﱂ ﺗﻌﺪ ﻣﺎ ﺃﻣﺴﻜﺘﻪ ﺇﱃ ﺃﺻﺤﺎﺑﻪ ‪..‬‬
‫ﺍﻟﻨﺴﺎﺋﻲ ) ‪ ( ٤٨٠٧‬ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ‪:‬‬
‫ﺃﹶﺧ‪‬ﺒ‪‬ﺮ‪‬ﻧﹺﻲ ﻣ‪‬ﺤ‪‬ﻤ‪‬ﺪ‪ ‬ﺑ‪‬ﻦ‪ ‬ﺍﻟﹾﺨ‪‬ﻠ‪‬ﻴﻞﹺ ﻋ‪‬ﻦ‪ ‬ﺷ‪‬ﻌ‪‬ﻴ‪‬ﺐﹺ ﺑ‪‬ﻦﹺ ﺇﹺﺳ‪‬ﺤ‪‬ﻖ‪ ‬ﻋ‪‬ﻦ‪ ‬ﻋ‪‬ﺒ‪‬ﻴ‪‬ﺪ‪ ‬ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻦ‪ ‬ﻧ‪‬ﺎﻓ‪‬ﻊﹴ ﺃﹶﻥﱠ ﺍﻣ‪‬ـﺮ‪‬ﺃﹶﺓﹰ‬
‫ﻛﹶﺎﻧ‪‬ﺖ‪ ‬ﺗ‪‬ﺴ‪‬ﺘ‪‬ﻌ‪‬ﲑ‪ ‬ﺍﻟﹾﺤ‪‬ﻠ‪‬ﻲ‪ ‬ﻓ‪‬ﻲ ﺯ‪‬ﻣ‪‬ﺎﻥ‪ ‬ﺭ‪‬ﺳ‪‬ﻮﻝﹺ ﺍﻟﻠﱠﻪ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪ ‬ﱠﻠﻢ‪ ‬ﻓﹶﺎﺳ‪‬ﺘ‪‬ﻌ‪‬ﺎﺭ‪‬ﺕ‪ ‬ﻣ‪‬ﻦ‪ ‬ﺫﹶﻟ‪‬ﻚ‪‬‬
‫ﺣ‪‬ﻠ‪‬ﻴ‪‬ﺎﹰ ﻓﹶﺠ‪‬ﻤ‪‬ﻌ‪‬ﺘ‪‬ﻪ‪ ‬ﺛﹸﻢ‪ ‬ﺃﹶﻣ‪‬ﺴ‪‬ﻜﹶﺘ‪‬ﻪ‪ ‬ﻓﹶﻘﹶﺎﻝﹶ ﺭ‪‬ﺳ‪‬ﻮﻝﹸ ﺍﻟﻠﱠﻪ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪ ‬ﱠﻠﻢ‪ ‬ﻟ‪‬ﺘ‪‬ﺘ‪‬ﺐ‪ ‬ﻫ‪‬ﺬ‪‬ﻩ‪ ‬ﺍﻟﹾﻤ‪‬ـﺮ‪‬ﺃﹶﺓﹸ‬
‫ﻭ‪‬ﺗﺆ‪‬ﺩ‪‬ﻱ ﻣ‪‬ﺎ ﻋ‪‬ﻨ‪‬ﺪ‪‬ﻫ‪‬ﺎ ﻣ‪‬ﺮ‪‬ﺍﺭﺍﹰ ﻓﹶ ﹶﻠﻢ‪ ‬ﺗ‪‬ﻔﹾﻌ‪‬ﻞﹾ ﻓﹶﺄﹶﻣ‪‬ﺮ‪ ‬ﺑﹺﻬ‪‬ﺎ ﻓﹶﻘﹸﻄ‪‬ﻌ‪‬ﺖ‪‬‬
‫‪ ..‬ﻣﺘﻨﺎﻗﻀﺎﺕ ﻻ ﳚﻤﻊ ﺑﻴﻨﻬﺎ ﺟﺎﻣﻊ ‪ ،‬ﻭﻣﺮﺩ‪ ‬ﻛﻞﹼ ﻫﺬﺍ ﺍﻟﻮﺿﻊ ﻋﻠﻰ ﺍﻟﺮﺳﻮﻝ ‪ r‬ﻫﻮ‬
‫ﻋﺪﻡ ﺍﻟﺘﺪﺑ‪‬ﺮ ﺍﳊﻘﻴﻘﻲ ﻟﻜﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ .....‬ﻫﺬﺍ ﰲ ﻣﺴﺄﻟﺔ ﺗ‪‬ﺬﹾﻛﹶﺮ ﺻﺮﺍﺣﺔ ﰲ ﻛﺘﺎﺏ ﺍﷲ‬
‫‪١٣١  ‬‬
‫ﺗﻌﺎﱃ ‪ ،‬ﻭﰲ ﻓﻬﻤﻬﻢ ﻟﺪﻻﻻﺕ‪ ‬ﻧﺺ‪ ‬ﺻﺮﻳﺢﹴ ﺗﻜﻔﱠﻞ ﺍﷲ ﺗﻌﺎﱃ ﲝﻔﻈﻪ ﻛﻨﺺ ‪ ،‬ﻓﻜﻴﻒ ﺇﺫﺍﹰ‬
‫ﳝﻜﻨﻨﺎ ﺃﻥ ﻧﺘﺨﻴﻞ ﺍﻷﻣﺮ ﰲ ﻣﺴﺎﺋﻞ ﻫﻲ ﰲ ﺃﺻﻠﻬﺎ ﺧﻼﻓﻴ‪‬ﺔ ‪ ،‬ﻭﻣﺒﻨﻴ‪‬ﺔ ﻋﻠﻰ ﺭﻭﺍﻳﺎﺕ ﻣﻮﺿﻮﻋﺔ ﻣﺎ‬
‫ﺃﻧﺰﻝ ﺍﷲ ﺗﻌﺎﱃ ‪‬ﺎ ﻣﻦ ﺳﻠﻄﺎﻥ ؟!!!!!!! ‪..‬‬
‫‪ ..‬ﻭﻫﻨﺎ ﻧﺴﺄﻝ ﺍﳌﻄﺒ‪‬ﻠﲔ ﻭﺍﳌﺰﻣ‪‬ﺮﻳﻦ ﺑﺈﻗﺎﻣﺔ ﺩﻭﻟﺔ ﺩﻳﻨﻴ‪‬ﺔ ﻋﻠﻰ ﻫﺬﻩ ﺍﳌﺘﻨﺎﻗﻀﺎﺕ ﺍﻟﻔﻘﻬﻴ‪‬ﺔ ‪،‬‬
‫ﻋﻠﻰ ﺃﻱ‪ ‬ﺟﺰﺋﻴ‪‬ﺔ ﻣﻦ ﻫﺬﻩ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ﺍﳌﺘﻨﺎﻗﻀﺔ ﺳﺘﻀﻌﻮﻥ ﺃﺣﻜﺎﻡ‪ ‬ﺩﻭﻟﺘﻜﻢ ؟!!! ‪ ..‬ﻭﻛﻢ ﻣﻦ‬
‫ﺍﻻﺧﺘﻼﻓﺎﺕ ﺳﺘﺤﻜﻢ ﺗﻮﺟ‪‬ﻬﻜﻢ ﻫﺬﺍ ؟ ‪ ..‬ﺃﻟﺴﺘﻢ ﺑﺬﻟﻚ ﺗﺪﻋﻮﻥ ﺇﱃ ﺩﻭﻟﺔ ﻣﺘﻨﺎﻗﻀﺎﺕ ﻓﻘﻬﻴ‪‬ﺔ‬
‫ﻭﺧﻼﻓﺎﺕ ﻓﻜﺮﻳ‪‬ﺔ ﻻ ﺗﺰﻳﺪﻧﺎ ﺇﻻﱠ ﺗﺸﺮﺫﻣﺎﹰ ﻭﺍﺧﺘﻼﻓﺎﹰ ؟ ‪..‬‬
‫‪ ..‬ﻭﻟﻨﻨﻈﺮ ﰲ ﺍﳊﻜﻢ ﺍﻵﺧﺮ ﺍﻟﺬﻱ ﺫﻛﺮﻩ ﺍﷲ ﺗﻌﺎﱃ ﺑﺼﺮﻳﺢ ﺍﻟﻌﺒﺎﺭﺓ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻜﺮﱘ ‪،‬‬
‫ﻭﻫﻮ ﺣﻜﻢ ﺟﻠﺪ ﺍﻟﺰﺍﻧﻴﺔ ﻭﺍﻟﺰﺍﱐ ‪ ،‬ﳊﻔﻆ ﺃﻋﺮﺍﺽ ﺍﻟﻨﺎﺱ ‪ ،‬ﻟﻨﺮﻯ ﻛﻴﻒ ﺃﻧ‪‬ﻬﻢ ﺍﺧﺘﻠﻔﻮﺍ – ﺃﻳﻀﺎﹰ‬
‫– ﰲ ﺫﻟﻚ ‪ ،‬ﻭﻭﺿﻌﻮﺍ ﺭﻭﺍﻳﺎﺕ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﺗﻌﺎﱃ ‪‬ﺎ ﻣﻦ ﺳﻠﻄﺎﻥ ‪ ،‬ﻟﺘﻔﺼﻴﻞ ﺃﺣﻜﺎﻡ ﻣﺴﺒﻘﺔ‬
‫ﺍﻟﺼﻨﻊ ﺃﺭﺍﺩﻭﺍ ﺟﻌﻠﻬﺎ ﺟﺰﺀﺍﹰ ﻣﻦ ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ‪ ...‬ﻭﻟﻠﻮﻗﻮﻑ ﻋﻠﻰ ﺷﻲﺀٍ ﻣﻦ ﺣﻘﻴﻘﺔ ﺍﻷﻣﺮ‬
‫ﺃﻗﺘﺒﺲ ﺍﻟﻨﺺ‪ ‬ﺍﻟﺘﺎﱄ ﻣﻦ ﻛﺘﺎﰊ ‪ :‬ﺍﻟﻨﻈﺮﻳ‪‬ﺔ ﺍﻟﺴﺎﺩﺳﺔ ) ﺳﻠﹼﻢ ﺍﳋﻼﺹ ( ‪ ،‬ﲢﺖ ﻋﻨﻮﺍﻥ ‪:‬‬
‫ﺧﻼﺻﻨﺎ ﻋﻠﻰ ﺳﻠﹼﻢ ﺍﻟﺮﺳﺎﻟﺔ ﺍﳋﺎﲤﺔ ‪:‬‬
‫‪ ..‬ﻟﻘﺪ ﰎﹼ ﺍﻟﺘﻔﺎﻋﻞ ﻣﻊ ﺗﻄﺒﻴﻖ ﺣﺪﻭﺩ ﺍﻟﺰﻧﺎ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻣﻦ ﺧـﻼﻝ ﺿـﺒﺎﺑﻴ‪‬ﺔ‬
‫ﺍﺷﺘﺮﻛﺖ ﰲ ﺧﻠﻘﻬﺎ ﳎﻤﻮﻋﺔﹲ ﻣﻦ ﺍﳌﻔﺎﻫﻴﻢ ﺍﳌﻐﻠﻮﻃﺔ ‪ ،‬ﻛﻤﺴﺄﻟﺔ ﺍﻟﻨﺎﺳﺦ ﻭﺍﳌﻨﺴﻮﺥ ﺍﳌﺰﻋﻮﻣﺔ ‪،‬‬
‫ﻭﻛﻤﺴﺄﻟﺔ ﺗﻘﺪﱘ ﺑﻌﺾ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺗﻔﺴﲑﺍﹰ ﺃﺧﲑﺍﹰ ﻟﺒﻌﺾ ﺁﻳﺎﺕ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫‪ ..‬ﺯﻋﻤﻮﺍ ﺃﻥﱠ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺍﻟﺘﺎﻟﻴﺔ ﻣﻨﺴﻮﺧﺔ ‪ ،‬ﺑﻌﺪ ﺃﻥ ﺣﺼﺮﻭﺍ ﺩﻻﻻ‪‬ﺎ ﰲ ﺇﻃﺎﺭ ﺍﻟﺰﻧـﺎ‬
‫ﻓﻘﻂ ‪..‬‬
‫) ‪( öNà6ZÏiB Zpyèt/ö‘r& £`ÎgøŠn=tã (#r߉Îhô±tFó™$$sù öNà6ͬ!$|¡ÎpS `ÏB spt±Ås»xÿø9$# šúüÏ?ù'tƒ ÓÉL»©9$#ur‬‬

‫‪( Wx‹Î6y™ £`çlm; ª!$# Ÿ@yèøgs† ÷rr& ßNöqyJø9$# £`ßg8©ùuqtFtƒ 4Ó®Lym ÏNqã‹ç6ø9$# ’Îû Æèdqä3Å¡øBr'sù (#r߉Íky- bÎ*sù‬‬
‫] ﺍﻟﻨﺴﺎﺀ ‪[ ١٥ :‬‬
 ‫‪١٣٢  ‬‬
‫ﻗﺎﻟﻮﺍ ﻫﺬﻩ ﺍﻵﻳﺔ ﻛﺎﻧﺖ ﲢﻤﻞ ﺣﺪ‪ ‬ﺍﻟﺰﻧﺎ ‪ ،‬ﰒﹼ ﻧﺴﺨﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﺑﺎﻵﻳﺔ ﺍﻟﱵ ﺗﻠﻴﻬﺎ ﻣﺒﺎﺷﺮﺓ‬
‫‪ ،‬ﰒﹼ ﻧﺴﺦ ﺍﷲ ﺗﻌﺎﱃ ﺍﻵﻳﺔ ﺍﻟﱵ ﺗﻠﻴﻬﺎ ﺑﺎﳉﻠﺪ ﻟﻐﲑ ﺍﶈﺼﻦ ‪ ،‬ﻭﺑﺎﻟﺮﺟﻢ ﻟﻠﻤﺤﺼﻦ ‪ ...‬ﺑﺎﺧﺘﺼﺎ ﹴﺭ‬
‫ﺷﺪﻳﺪ ﻫﺬﻩ ﺍﻵﻳﺔ – ﺣﺴﺐ ﻣﺎ ﻳﺆﺩ‪‬ﻱ ﺇﻟﻴﻪ ﺯﻋﻤ‪‬ﻬﻢ – ﻓﺎﻗﺪﺓ ﺍﻟﺼﻼﺣﻴ‪‬ﺔ ‪ ،‬ﻭﻻ ﻓﺎﺋﺪﺓ ﻣﻨـﻬﺎ‬
‫ﺍﻵﻥ ﺇﻻﹼ ﻟﻠﺘﻼﻭﺓ ﻭﺍﻟﺘﱪﻳﻚ ﻭﻟﻠﺘﻔﻨ‪‬ﻦ ﺑﺘﻄﺒﻴﻖ ﺃﺣﻜﺎﻡ ﺍﻟﺘﺠﻮﻳﺪ ﻋﻠﻴﻬﺎ ‪..‬‬
‫ﻭﻗﺪ ﺑﻴ‪‬ﻨﺖ ﰲ ﺍﻟﻨﻈﺮﻳ‪‬ﺔ ﺍﻟﺜﺎﻟﺜﺔ ) ﺍﳊﻖ‪ ‬ﺍﳌﻄﻠﻖ ( ﻭﰲ ﻛﺘﺎﺏ ‪ :‬ﺍﳌﻌﺠﺰﺓ ﺍﻟﻜﱪﻯ ‪ ،‬ﺃﻥﱠ ﻫﺬﻩ‬
‫ﺍﻵﻳﺔ ﻟﻴﺴﺖ ﻣﻨﺴﻮﺧﺔﹰ ﻛﻤﺎ ﺯﻋﻤﻮﺍ ‪ ،‬ﻭﺃﻥﹼ ﺍﻟﻔﺎﺣﺸﺔ ﻓﻴﻬﺎ ﺗﻌﲏ ﻣﺎ ﺩﻭﻥ ﺍﻟﺰﻧﺎ ‪ ،‬ﻭﺃﻧ‪‬ﻬﺎ ﻻ ﲢﻤﻞ‬
‫ﺣﻜﻤﺎﹰ ﳊﺪ‪ ‬ﺍﻟﻔﺎﺣﺸﺔ ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﲢﻤﻞ ﺗﻮﺟﻴﻬﺎﹰ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻟﻠﻤﺆﻣﻨﲔ ﲝﺪ‪ ‬ﺣﺮﻛﺔ ﺍﻟﻼﰐ ﻳـﺄﺗﲔ‬
‫) ‪÷bÎ*sù‬‬ ‫ﺍﻟﻔﺎﺣﺸﺔ ﰲ ﺍ‪‬ﺘﻤﻊ ﺣﱴ ﻻ ﺗﺸﻴﻊ‪ ‬ﺍﻟﻔﺎﺣﺸﺔ ‪ ،‬ﻭﺑﻴ‪‬ﻨﺖ ﺃﻧ‪‬ـﻪ ﰲ ﺍﻟﺼـﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ـﺔ‬
‫&‪ ] ( 4 É>#x‹yèø9$# šÆÏB ÏM»oY|ÁósßJø9$# ’n?tã $tB ß#óÁÏR £`ÍköŽn=yèsù 7pt±Ås»xÿÎ/ šú÷üs?r‬ﺍﻟﻨﺴﺎﺀ ‪[ ٢٥ :‬‬
‫ﺩﻟﻴﻞﹲ ﻋﻠﻰ ﺻﺤ‪‬ﺔ ﻣﺎ ﻧﺬﻫﺐ ﺇﻟﻴﻪ ‪ ..‬ﻓﻠﻮ ﻛﺎﻧﺖ ﺍﻟﻔﺎﺣﺸﺔ ﺍﳌﻌﻨﻴ‪‬ﺔ ﻫﻨﺎ ﺍﻟﺰﻧﺎ ﻛﻤﺎ ﺫﻫﺒﻮﺍ ‪ ،‬ﻭﻟﻮ‬
‫ﻛﺎﻥ ﺣﺪ‪ ‬ﺍﻟﺰﻧﺎ ﻟﻠﻤﺤﺼﻦ ﻭﺍﶈﺼﻨﺔ ﻫﻮ ﺍﻟﺮﺟﻢ ﺣﱴ ﺍﳌﻮﺕ ﻛﻤﺎ ﻟﹸﺒ‪‬ﺲ ﰲ ﺭﻭﺍﻳﺎﺕ ﻣﻮﺿـﻮﻋﺔ‬
‫ﻧ‪‬ﺴﺒﺖ ﻇﻠﻤﺎﹰ ﺇﱃ ﺍﻟﺮﺳﻮﻝ ‪ ، r‬ﻟﻮ ﻛﺎﻥ ﺍﻷﻣﺮ ﻛﺬﻟﻚ ‪ ،‬ﻟﻜﺎﻧﺖ ﻋﻘﻮﺑﺔ ﺍﳌﻌﻨﻴ‪‬ﺎﺕ ﰲ ﻫـﺬﻩ‬
‫ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪:‬‬
‫) ﺃ ( – ﺇﻣ‪‬ﺎ ﻧﺼﻒ ) ﺍﻟﺮﺟﻢ ﺣﱴ ﺍﳌﻮﺕ ( ‪ ،‬ﻓﺎﳌﻌﻨﻴ‪‬ﺎﺕ ‪‬ﺬﻩ ﺍﻟﻌﻘﻮﺑﺔ ﳏﺼﻨﺎﺕ ﺇﺣﺼﺎﻥ‬
‫) ‪ÏM»oY|ÁósßJø9$# ’n?tã $tB ß#óÁÏR £`ÍköŽn=yèsù 7pt±Ås»xÿÎ/ šú÷üs?r& ÷bÎ*sù £`ÅÁômé& !#sŒÎ*sù‬‬ ‫ﺯﻭﺍﺝ ‪..‬‬
‫‪ ] ( 4 É>#x‹yèø9$# šÆÏB‬ﺍﻟﻨﺴﺎﺀ ‪ ، [ ٢٥ :‬ﻭﻫﺬﺍ ﻻ ﻳﻘﺒﻠﻪ ﻋﻘﻞﹲ ﻭﻻ ﻣﻨﻄﻖ ‪ ،‬ﻷﻥﹼ ﺍﳌﻮﺕ ﻻ‬
‫ﻳ‪‬ﻨﺼ‪‬ﻒ ‪..‬‬
‫) ﺏ ( – ﺃﻭ ﻧﺼﻒ ﺍﳉﻠﺪ ‪ ،‬ﺃﻱ ﲬﺴﲔ ﺟﻠﺪﺓ ‪ ،‬ﻭﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﻳﻜﻮﻥ ﺣﻜﻢ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻗﺪ ﺟ‪‬ﺰ‪‬ﺉ ﺑﲔ ﺃﺻﺤﺎﺏ ﺍﻟﺪ‪‬ﻳﻦ ﺍﻟﻮﺍﺣﺪ ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﻻ ﻧﻌﻬﺪﻩ ﰲ ﺃﺣﻜﺎﻡ‬
‫‪7‰Ïnºur ¨@ä. (#rà$Î#ô_$$sù ’ÎT#¨“9$#ur èpu‹ÏR#¨“9$#‬‬ ‫ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻟﺘﻨﺎﰱ ﺫﻟﻚ ﻣﻊ ﻗﻮﻟﻪ ﺗﻌﺎﱃ )‬
 ‫‪١٣٣  ‬‬
‫‪ ] ( ( ;ot$ù#y_ sps•($ÏB $yJåk÷]ÏiB‬ﺍﻟﻨﻮﺭ ‪ ، [ ٢ :‬ﺍﻟﺬﻱ ﳛﻤﻞ ﺣﻜﻤﺎﹰ ﻋﺎﻣ‪‬ﺎﹰ ﻷﻱ‪ ‬ﺯﺍﻧﻴﺔ‪ ‬ﺃﻭ ﺯﺍﻥ‪ ، ‬ﺩﻭﻥ‬
‫ﺃﻱ‪ ‬ﺍﺳﺘﺜﻨﺎﺀ ﻭﺩﻭﻥ ﺃﻱ‪ ‬ﲣﺼﻴﺺ ‪..‬‬
‫‪ ..‬ﻭﳑ‪‬ﺎ ﻳ‪‬ﺆﻛﱢﺪ ﺃﻥﱠ ﻣﺴﺄﻟﺔ ﺍﻟﺮﺟﻢ ﺃﻛﺬﻭﺑﺔ ﻣﻠﻔﹼﻘﺔ ﻋﻠﻰ ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ﻫﻮ ﺃﺣﻜﺎﻡ ﺍﻟﺬﻳﻦ‬
‫ﻳﺮﻣﻮﻥ ﺃﺯﻭﺍﺟﻬﻢ ﰲ ﺳﻮﺭﺓ ﺍﻟﻨﻮﺭ ‪ ،‬ﻓﺒﺎﻟﺘﺄﻛﻴﺪ ﺯﻭﺟﺎ‪‬ﻢ ﻣﺘﺰﻭﺟﺎﺕ ﻣﻨﻬﻢ ‪ ،‬ﻭﺍﷲ ﺗﻌﺎﱃ ﻳﻘﻮﻝ‬
‫) ‪ ] (šúüÎ/É‹»s3ø9$#z`ÏJs9¼çm¯RÎ)«!$$Î/¤Nºy‰»pky-yìt/ö‘r&y‰pkô¶s?br&z>#x‹yèø9$#$pk÷]tã(#ätu‘ô‰tƒur‬ﺍﻟﻨﻮﺭ ‪:‬‬

‫‪ ، [ ٨‬ﻓﻮﺭﻭﺩ ﻛﻠﻤﺔ ) ‪ ( >#x‹yèø9$#‬ﺬﻩ ﺍﻟﺼﻴﺎﻏﺔ ﺗﻨﻔﻲ ﻣﺴﺄﻟﺔ ﺍﻟﺮﺟﻢ ﺣﱴ ﺍﳌﻮﺕ ﻣﻦ‬

‫ﺃﺳﺎﺳﻬﺎ ‪ ،‬ﻓﺎﳌﺮﺃﺓ ﺍﳌﻌﻨﻴ‪‬ﺔ ﰲ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻫﻲ ﺍﻣﺮﺃﺓ ﻣﺘﺰﻭ‪‬ﺟﺔ ﲟﻌﲎ ﺃﻧ‪‬ﻬﺎ ﳏﺼﻨﺔ ‪،‬‬
‫ﻭﺍﷲ ﺗﻌﺎﱃ ﱂ ﻳﻘﻞ ﻭﻳﺪﺭﺃ ﻋﻨﻬﺎ ﺍﳌﻮﺕ ﺃﻭ ﺍﻟﺮﺟﻢ ‪ ،‬ﺃﻭ ﺣﱴ ﺍﳉﺰﺍﺀ ﻛﻜﻠﻤﺔ ﻣﻔﺘﻮﺣﺔ ﺗﺸﻤﻞ‬
‫ﻛﻞﱠ ﺍﳊﺎﻻﺕ ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﻳﻘﻮﻝ ﺟﻞﱠ ﻭﻋﻼ ‪ ، (z>#x‹yèø9$#$pk÷]tã(#ätu‘ô‰tƒur ) :‬ﻓﺎﳉﺰﺍﺀ ﺍﳌﺘﺮﺗ‪‬ﺐ ﻋﻠﻴﻬﺎ‬
‫– ﰲ ﺣﺎﻝ ﺛﺒﻮﺕ ﻣﺎ ﺗ‪‬ﺮﻣﻰ ﺑﻪ – ﻫﻮ ﺍﻟﻌﺬﺍﺏ ‪ ،‬ﻭﻟﻴﺲ ﺍﳌﻮﺕ ﺃﻭ ﺍﻟﺮﺟﻢ ﺣﱴ ﺍﳌﻮﺕ ‪..‬‬
‫‪ ..‬ﻭﻣﺴﺄﻟﺔ ﺍﻟﺮﺟﻢ ﺣﺪﺙ ﻓﻴﻬﺎ ﺧﻠﻂﹲ ﻛﺒﲑ ﻧﺘﻴﺠﺔ ﺃﺧﺬ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺩﻭﻥ ﺍﻟﺘﺪﻗﻴﻖ ﺑﺼﺤ‪‬ﺘﻬﺎ‬
‫ﻭﺑﺘﺤﺪﻳﺪ ﻓﺘﺮﺓ ﺗﻄﺒﻴﻖ ﺍﳊﻜﻢ ﺍﻟﻮﺍﺭﺩ ﻓﻴﻬﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻟﱰﻭﻝ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺍﳊﺎﻣﻠﺔ ﻷﺣﻜﺎﻡ ﺍﻟﺰﻧﺎ‬
‫ﰲ ﺳﻮﺭﺓ ﺍﻟﻨﻮﺭ ‪ ..‬ﻟﻨﻨﻈﺮ ﺇﱃ ﺍﳊﺪﻳﺜﲔ ﺍﻟﺘﺎﻟﻴﲔ ﰲ ﺻﺤﻴﺤﻲ ﲞﺎﺭﻱ ﻭﻣﺴﻠﻢ ﻛﻴﻒ ﻳﺆﻛﹼﺪﺍﻥ‬
‫ﻋﺪﻡ ﺍﻟﺘﺪﻗﻴﻖ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻜﻮﻥ ﺍﻟﺮﺟﻢ ﻗﺒﻞ ﻧﺰﻭﻝ ﺣﻜﻢ ﺍﳉﻠﺪ ﰲ ﺳﻮﺭﺓ ﺍﻟﻨﻮﺭ ‪ ،‬ﺃﻡ ﺑﻌﺪﻩ ‪..‬‬
‫ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ :‬ﺣﺪﻳﺚ ﺭﻗﻢ ) ‪ ( ٦٣٣٥‬ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ‪..‬‬
‫] ‪‬‬
‫‪[ ‬‬
‫ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ :‬ﺣﺪﻳﺚ ﺭﻗﻢ ) ‪ ( ٣٢١٤‬ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ‪..‬‬
‫] ‪‬‬
‫‪[ ‬‬
 ‫‪١٣٤  ‬‬
‫‪ ..‬ﺇﻥﹼ ﺍﻟﺴﺆﺍﻝ ﰲ ﻫﺬﻳﻦ ﺍﳊﺪﻳﺜﲔ ‪] ، [ ] :‬‬
‫‪ ، [ ‬ﻫﻮ ﻣﻦ ﺃﺟﻞ ﻣﻌﺮﻓﺔ ﺷـﺮﻋﻴ‪‬ﺔ‬
‫ﺣﻜﻢ ﺍﻟﺮﺟﻢ ‪ ،‬ﻫﻞ ﻓﻌﻠﻪ ‪ r‬ﻟﻴﻔﺼ‪‬ﻞ ﻛﻠﻴ‪‬ﺎﺕ ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐ ‪ ،‬ﺃﻡ ﳎﺎﺭﺍﺓﹰ ﻷﺣﻜـﺎﻡﹴ ﻛﺎﻧـﺖ‬
‫ﺳﺎﺋﺪﺓ ‪ ،‬ﻭﺫﻟﻚ ﺍﻧﺘﻈﺎﺭﺍﹰ ﻟﱰﻭﻝ ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐ ؟ ‪..‬‬
‫ﻟﻘﺪ ﺑﻴ‪‬ﻨﺖ ﰲ ﻛﺘﺎﺏ ) ﳏﻄﹼﺎﺕ ﰲ ﺳﺒﻴﻞ ﺍﳊﻜﻤﺔ ( ﻭﰲ ﻛﺘـﺎﺏ ) ﺍﳊـﻖ‪ ‬ﺍﻟـﺬﻱ ﻻ‬
‫ﻳﺮﻳﺪﻭﻥ ( ‪ ،‬ﺑﱪﻫﺎﻥ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻣﻦ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺫﺍ‪‬ﺎ ‪ ،‬ﺃﻥﹼ ﺍﻟﻨﱯ‪ r ‬ﻛﺎﻥ ﻳﻘـﻮﻡ‬
‫ﺑﺒﻌﺾ ﺍﻷﻋﻤﺎﻝ ﻟﻴﺲ ﺑﻮﺣﻲﹴ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ‪ ،‬ﻭﺫﻟﻚ ﺭﻳﺜﻤﺎ ﻳﱰﻝ ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐ ﺍﳌﻨﺎﺳﺐ ﳍـﺬﻩ‬
‫ﺍﻷﻋﻤﺎﻝ ‪..‬‬
‫ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ :‬ﺣﺪﻳﺚ ﺭﻗﻢ ) ‪ ( ٥٤٦٢‬ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ‪..‬‬
‫] ‪‬‬
‫‪[ ‬‬
‫ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ :‬ﺣﺪﻳﺚ ﺭﻗﻢ ) ‪ ( ٤٣٠٧‬ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ‪..‬‬
‫] ‪‬‬
‫‪[ ‬‬
‫ﻭﻟﻮ ﻋﺪﻧﺎ ﺇﱃ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﻟﱵ ﻟﻔﱠﻘﻮﻫﺎ ﻋﻠﻰ ﺍﻟﺴﻨ‪‬ﺔ ﺍﻟﺸﺮﻳﻔﺔ ﻭﺍﻟﺴﻨ‪‬ﺔ ﻣﻨﻬﺎ ﺑﺮﺍﺀ ‪ ،‬ﻟﺮﺃﻳﻨﺎ ﺃﻥﱠ‬
‫ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﳌﻠﻔﹼﻘﺔ ﻳﺮﻓﻀﻬﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺍﻟﻌﻘﻞ ﻭﺍﳌﻨﻄﻖ ﻭﻗﻮﺍﻋﺪ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴ‪‬ﺔ ‪..‬‬
‫‪ ..‬ﺍﻟﻨﺺ‪ ‬ﺍﳌﻮﺿﻮﻉ ﺍﻟﺬﻱ ﳛﺎﻭﻟﻮﻥ ﺟﻌﻠﹶﻪ ﻧﺼ‪‬ﺎﹰ ﻗﺮﺁﻧﻴ‪‬ﺎﹰ ‪    ] :‬‬
‫‪ ، [ ‬ﻫﺬﺍ ﺍﻟﻨﺺ‪ ‬ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻧﺼ‪‬ﺎﹰ ﺇﳍﻴ‪‬ﺎﹰ ‪ ،‬ﻷﻧ‪‬ﻪ ﻧﺺ‪ ‬ﺭﻛﻴﻚ‪ ‬ﻟﻐﻮﻳ‪‬ﺎﹰ ‪،‬‬
‫ﳜﺠﻞ ﻣﻦ ﺻﻴﺎﻏﺘﻪ ﺣﱴ ﻣﻦ ﳝﻠﻚ ﺍﳊﺪ‪ ‬ﺍﻷﺩﱏ ﻣﻦ ﺇﺩﺭﺍﻙ ﺣﻘﻴﻘﺔ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴ‪‬ﺔ ‪ .....‬ﻓﻜﻠﻤﺔ‬
‫] ‪ [ ‬ﻻ ﺗ‪‬ﺴﺘﻌﻤﻞ ﰲ ﻟﻐﺔ ﺭﺍﻗﻴﺔ ‪ ،‬ﻓﻜﻴﻒ ﺇﺫﺍﹰ ﺳﺘﺴﺘﻌﻤﻞ ﰲ ﺍﻟﺼﻴﺎﻏﺔ ﺍﳌﻄﻠﻘﺔ ﻟﻜﺘﺎﺏ‬
‫ﺍﷲ ﺗﻌﺎﱃ ‪ ...‬ﺇﻥﱠ ﻛﻠﻤﺔ ﺍﻟﺸﻴﺦ ﺗ‪‬ﺴﺘﻌﻤﻞ ﻟﻠﺮﺟﻞ ﻭﺍﳌﺮﺃﺓ ﻋﻠﻰ ﺣﺪ‪ ‬ﺳﻮﺍﺀ ‪ ،‬ﻛﻤﺎ ﻫﻮ ﺍﳊﺎﻝ ﰲ‬
 ‫‪١٣٥  ‬‬
‫ﻛﻠﻤﺔ ) ﻋﺠﻮﺯ ( ‪ ،‬ﻧﻘﻮﻝ ‪ :‬ﺭﺟﻞ ﻋﺠﻮﺯ ‪ ،‬ﻭﺍﻣﺮﺃﺓ ﻋﺠﻮﺯ ‪ ،‬ﻫﻜﺬﺍ ﻳﺒﻴ‪‬ﻦ ﻟﻨﺎ ﻛﺘﺎﺏ ﺍﷲ‬
‫ﺗﻌﺎﱃ ‪ .....‬ﺇﺫﺍﹰ ﻭﺭﻭﺩ ﻛﻠﻤﺔ ] ‪ [ ‬ﰲ ﺍﻟﻨﺺ‪ ‬ﺍﳌﻠﻔﹼﻖ ﻳﺆﻛﹼﺪ ﺃﻧ‪‬ﻪ ﻣﻮﺿﻮﻉ ﻭﱂ ﻳﺴﻤﻊ‬
‫ﺑﻪ ‪.. r‬‬
‫ﰒﱠ ﺇﻥﱠ ﻛﻠﻤﺔ ] ‪[‬ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﻋﻼﻗﺔ ﳍﺎ ﺑﺎﻹﺣﺼﺎﻥ ‪ ،‬ﻛﻤﺎ ﻳﺮﻳﺪ ﺯﺍﻋﻤﻮ‬
‫ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﺍﳌﻮﺿﻮﻋﺔ ‪ ،‬ﻓﻬﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺗﻌﲏ ﻣﺮﺣﻠﺔﹰ ﻣﺘﻘﺪ‪‬ﻣﺔﹰ ﻣﻦ ﺍﻟﻌﻤﺮ ‪..‬‬
‫) ‪( Ò=‹Éftã íäóÓy´s9 #x‹»yd žcÎ) ( $¸‚ø‹x© ’Í?÷èt/ #x‹»ydur ×—qàftã O$tRr&ur à$Î!r&uä #ÓtLn=÷ƒuq»tƒ ôMs9$s%‬‬
‫] ﻫﻮﺩ ‪[ ٧٢ :‬‬
‫) ‪§NèO WxøÿÏÛ öNä3ã_Ì•øƒä† §NèO 7ps)n=tæ ô`ÏB §NèO 7pxÿõÜœR `ÏB §NèO 5>#t•è? `ÏiB Nà6s)n=s{ “Ï%©!$# uqèd‬‬

‫‪ ] ( 4 %Y{qãŠä© (#qçRqä3tFÏ9 ¢OèO öNà2£‰ä©r& (#þqäóè=ö7tFÏ9‬ﻏﺎﻓﺮ ‪[ ٦٧ :‬‬

‫‪ ..‬ﻓﻜﻴﻒ ﺇﺫﺍﹰ ﻳﺰﻋﻤﻮﻥ ﺃﻥﱠ ﺍﻟﻘﻮﻝ ﺍﳌﻮﺿﻮﻉ ] ‪    ‬‬
‫‪ [ ‬ﻫﻮ ﻧﺺ‪ ‬ﺇﳍﻲ‪ ‬ﻳﺼﻮ‪‬ﺭ‪ ‬ﻋﻘﻮﺑﺔ ﺍﶈﺼﻦ ﺍﻟﺰﺍﱐ ؟!!!!!!! ‪ ..‬ﻛﻴﻒ ؟!!!!!!! ‪..‬‬
‫ﰒﱠ ﻛﻴﻒ ﺗﻜﻮﻥ ﻫﻨﺎﻙ ﻛﻠﻤﺘﺎﻥ ﳘﺎ ] ‪ [  ‬ﻛﺎﻧﺘﺎ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﰒﹼ‬
‫ﺣﺬﻓﺘﺎ ‪ ،‬ﻭﳓﻦ ﻧﻌﻠﻢ ﺃﻥﱠ ﳎﻤﻮﻉ ﻭﺭﻭﺩ ﺃﻱ‪ ‬ﻛﻠﻤﺔ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻫﻮ ﺳﺮ‪ ‬ﻋﻈﻴﻢ ﻳﺮﺗﺒﻂ‬
‫ﲝﻜﻤﺔ ﻣﻄﻠﻘﺔ ﺗﻘﺘﻀﻲ ﻋﺪﻡ ﺇﺿﺎﻓﺔ ﻛﻠﻤﺔ ﺇﱃ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﺗﻘﺘﻀﻲ ﻋﺪﻡ ﺣﺬﻑ‬
‫ﻛﻠﻤﺔ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﺗﻘﺘﻀﻲ ﻋﺪﻡ ﺗﺒﺪﻳﻞ ﻛﻠﻤﺔ ﺑﻜﻠﻤﺔ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ‬
‫؟!!!!!!! ‪ ..‬ﻛﻴﻒ ؟!!!!!!! ‪..‬‬
‫‪ ..‬ﺇﻥﱠ ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ) ﺵ ‪ ،‬ﻱ ‪ ،‬ﺥ ( ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪( Ó‡ø‹x© ) ]] :‬‬

‫‪ [[ ( 4 %Y{qãŠä© ) ، ( ( $¸‚ø‹x© ) ،‬ﺗﺮﺩ ) ‪ ( ٤‬ﻣﺮ‪‬ﺍﺕ ‪ ،‬ﻭﻫﺬﺍ ﻳﻘﺎﺑﻞ ﻋﺪﺩ ﻣﺮ‪‬ﺍﺕ ﻭﺭﻭﺩ‬

 ‫‪١٣٦  ‬‬
‫ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ) ﻁ ‪ ،‬ﻑ ‪ ،‬ﻝ ( ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪) ، ( È@øÿÏeÜ9$# ) ]] :‬‬

‫‪ [[ ( ã@»xÿôÛF{$# ) ، ( WxøÿÏÛ‬ﻭﺍﻟﱵ ﺗﺮﺩ ﺃﻳﻀﺎﹰ ) ‪ ( ٤‬ﻣﺮ‪‬ﺍﺕ ‪..‬‬

‫‪ ..‬ﻭﳑ‪‬ﺎ ﻳﺆﻛﱢﺪ ﺃﻥﱠ ﻫﺬﺍ ﺍﻟﻨﺺ‪ [  ] ‬ﻣﻮﺿﻮﻉ‬
‫‪ ،‬ﻫﻮ ﻭﺭﻭﺩ ﻛﻠﻤﺔ ] ‪ [ ‬ﻓﻴﻪ ‪ ..‬ﻓﻜﻠﻤﺔ ] ‪ [ ‬ﲢﻤﻞ ﻣﻌﲎ ﺣﺘﻤﻴ‪‬ﺔ ﺍﻟﻮﻗﻮﻉ ‪ ،‬ﻭﻫﺬﺍ ﻳﻨﺎﰲ‬
‫ﺍﻟﻮﺍﻗﻊ ‪ ،‬ﻓﻌﻠﻰ ﺍﻷﻗﻞ ﻛﺎﻥ ﻣﻦ ﺍﳌﻔﺮﻭﺽ ﺃﻥ ﺗﺮﺩ ﻛﻠﻤﺔ ] ﺇﻥ [ ﺩﻭﻥ ﻛﻠﻤﺔ ] ‪ ، [ ‬ﺣﻴﺚ‬
‫ﻛﻠﻤﺔ ] ﺇﻥ [ ﲢﻤﻞ ﺇﻣﻜﺎﻧﻴﺔ ﺣﺪﻭﺙ ﺍﻷﻣﺮ ﻭﺇﻣﻜﺎﻧﻴ‪‬ﺔ ﻋﺪﻡ ﺣﺪﻭﺛﻪ ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ‪ ،‬ﻭﻫﺬﺍ‬
‫ﻳ‪‬ﻨﺎﺳﺐ ﺍﳊﻜﻢ ﺍﻟﺬﻱ ﻳﺮﻳﺪﻭﻥ ﻓﺮﺿﻪ ﻋﻠﻰ ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﺑﻴﻨﻤﺎ ﻛﻠﻤﺔ ] ‪ [ ‬ﰲ ﻫﺬﺍ‬
‫ﺍﻟﻨﺺ‪ ‬ﻓﻼ ﺗﺘﻨﺎﺳﺐ ﺇﻃﻼﻗﺎﹰ ﻣﻊ ﻣﺎ ﻳﺮﻳﺪﻩ ﻭﺍﺿﻌﻮ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ‪..‬‬
‫ﰒﹼ ﻛﻴﻒ ﻧﻔﻬﻢ ﺍﻟﻘﻮﻝ ﺍﳌﻮﺿﻮﻉ ﻋﻠﻰ ﻟﺴﺎﻥ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﹼﺎﺏ ‪ ] :‬‬
‫‪‬‬
‫‪ .. [  ‬ﻓﻬﻞ ﺍﻣﺘﻨﻊ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﹼﺎﺏ ﻋﻦ ﻛﺘﺎﺑﺔ ﻫﺬﺍ‬
‫ﺍﻟﻨﺺ‪ ‬ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺧﺸﻴﺔﹰ ﻣﻦ ﺍﻟﻨﺎﺱ ‪ ،‬ﻭﺃﻧ‪‬ﻪ ﻟﻮﻻ ﻫﺬﻩ ﺍﳋﺸﻴﺔ ﻷﺿﺎﻑ ﻫﺬﺍ ﺍﻟﻨ ‪‬‬
‫ﺺ‬
‫ﺇﱃ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ؟!!!!!!! ‪ ..‬ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻳ‪‬ﺤﻤﻞ ﻋﻠﻰ ﻭﺟﻬﲔ ‪ ،‬ﺇﻣ‪‬ﺎ ﺃﻥﱠ ﺍﻟﻨﺺ‪ ‬ﻟﻴﺲ ﻣﻦ‬
‫ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﻣﻦ ﻗﺮﻳﺐ ﻭﻻ ﻣﻦ ﺑﻌﻴﺪ ‪ ،‬ﻭﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﻳﻌﻠﻢ ﺫﻟﻚ ﻭﺑﺎﻟﺘﺎﱄ ﺍﻣﺘﻨﻊ‬
‫ﻋﻦ ﺇﺿﺎﻓﺘﻪ ﻟﻜﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺑﻨﺎﺀ ﻋﻠﻰ ﺫﻟﻚ ‪ ..‬ﻭﺇﻣ‪‬ﺎ ﺃﻥﱠ ﺍﻟﻨﺺ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻭﻟﻜﻦ‪‬‬
‫ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﹼﺎﺏ ﺧﺸﻲ ﺍﻟﻨﺎﺱ ﺃﻛﺜﺮ ﻣﻦ ﺧﺸﻴﺘﻪ ﷲ ﺗﻌﺎﱃ ‪ ،‬ﻓﺎﻣﺘﻨﻊ ﻋﻦ ﺇﺿﺎﻓﺘﻪ ﻟﻜﺘﺎﺏ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﺧﺸﻴﺔﹰ ﻣﻦ ﺍﻟﻨﺎﺱ ‪ ..‬ﻭﻛﻞﱡ ﺫﻟﻚ ﻛﻼﻡ‪ ‬ﻣﻜﺬﻭﺏ‪ ‬ﻣﻦ ﺃﺳﺎﺳﻪ ‪ ،‬ﻭﻻ ﳛﻤﻞ ﻟﻜﺘﺎﺏ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﺇﻻﱠ ﺍﻹﺳﺎﺀﺓ ‪ ...‬ﻓﻘﻮﻟﻪ ﺗﻌﺎﱃ ) )‪ ] ( tbqÝàÏÿ»ptm: ¼çms9 $¯RÎ)ur t•ø.Ïe%!$# $uZø9¨“tR ß`øtwU $¯RÎ‬ﺍﳊﺠﺮ ‪:‬‬
‫‪ ، [ ٩‬ﺻﺮﻳﺢ‪ ‬ﻭﺑﻴ‪‬ﻦ‪ ‬ﻭﻳ‪‬ﺴﻘﻂ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﳌﻮﺿﻮﻋﺔ ﻣﻦ ﺃﺳﺎﺳﻬﺎ ‪..‬‬
‫‪١٣٧  ‬‬
‫‪ ..‬ﻓﺤﱴ ﺍﻷﺣﻜﺎﻡ ﺍﻟﻮﺍﺿﺤﺔ ﺍﻟﺼﺮﳛﺔ ﺍﳉﻠﻴ‪‬ﺔ ﺍﳌﺬﻛﻮﺭﺓ ﰲ ﻧﺼﻮﺹ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﳌﺴﺄﻟﱵ ﺍﻟﺰﻧﺎ ﻭﺍﻟﻔﺎﺣﺸﺔ ‪ ،‬ﰎﹼ ﺍﻻﺧﺘﻼﻑ ﻓﻴﻬﺎ ‪ ،‬ﻭﰎﹼ ﺍﻟﻘﻔﺰ ﻋﻠﻰ ﺍﻟﻜﺜﲑ ﻣﻦ ﺟﻮﺍﻧﺒﻬﺎ ﺍﻟﻮﺍﺿﺤﺔ‬
‫ﻭﺿﻮﺡ ﺍﻟﺸﻤﺲ ﻭﺳﻂ ﺍﻟﻨﻬﺎﺭ ‪ ،‬ﻭﰎﹼ ) ﰲ ﺍﻻﻟﺘﻔﺎﻑ ﻋﻠﻰ ﺩﻻﻻ‪‬ﺎ ( ﺗﻠﻔﻴﻖ ﺭﻭﺍﻳﺎﺕ ﻳﻨﻘﻀﻬﺎ‬
‫ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﲨﻠﺔﹰ ﻭﺗﻔﺼﻴﻼﹰ ‪ ...‬ﻓﻜﻴﻒ ﺇﺫﺍﹰ ﳝﻜﻦ ﺍﻻﻧﻄﻼﻕ ﻣﻦ ﻫﺬﻩ ﺍﻻﺧﺘﻼﻓﺎﺕ‬
‫ﻭﺍﻟﺘﻨﺎﻗﻀﺎﺕ ﻭﺍﻟﺘﻠﻔﻴﻘﺎﺕ ﺍﻟﱵ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﺗﻌﺎﱃ ‪‬ﺎ ﻣﻦ ﺳﻠﻄﺎﻥ ‪ ،‬ﺇﱃ ﺻﻴﺎﻏﺔ ﺃﺣﻜﺎﻡ‬
‫ﻭﺩﺳﺎﺗﲑ ﻟﺪﻭﻟﺔ ﺗﺎﺭﳜﻴ‪‬ﺔ ‪ ،‬ﻳ‪‬ﺰﻋ‪‬ﻢ ﺃﻧ‪‬ﻬﺎ ﲡﺴ‪‬ﺪ ﻋﲔ ﻣﺎ ﻳﺮﻳﺪﻩ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻣﻨﻬﺠﻪ ﺍﻟﻜﺮﱘ‬
‫؟!!!!!!! ‪ ..‬ﻛﻴﻒ ؟!!!!!!! ‪..‬‬
‫ﻭﻫﻨﺎ ﻧﻌﻮﺩ ﻓﻨﺴﺄﻝ ﺍﳌﻄﺒ‪‬ﻠﲔ ﻭﺍﳌﺰﻣ‪‬ﺮﻳﻦ ﺑﺎﻟﺪﻭﻟﺔ ﺍﻟﺪ‪‬ﻳﻨﻴ‪‬ﺔ ﺍﻟﱵ ﻻ ﻋﻼﻗﺔ ﳍﺎ ﺑﺪﻳﻦ ﺍﷲ ﺗﻌﺎﱃ‬
‫‪ ،‬ﻛﻴﻒ ﺳﺘﺠﺘﻤﻌﻮﻥ ﺃﻧﺘﻢ ﻋﻠﻰ ﺻﻴﻐﺔ ﻷﺣﻜﺎﻡ ﺩﻭﻟﺘﻜﻢ ﻣﻦ ﺑﲔ ﻫﺬﻩ ﺍﳌﺘﻨﺎﻗﻀﺎﺕ ﺍﻟﱵ ﻻ‬
‫ﳜﻠﻮ ﻣﻨﻬﺎ ﺣﻜﻢ‪ ‬ﻓﻘﻬﻲ‪ ‬ﻭﺍﺣﺪ ؟!!! ‪ ..‬ﺇﻥﱠ ﻣﺎ ﺗﺪﻋﻮﻥ ﺇﻟﻴﻪ ﻫﻮ ﺩﻭﻟﺔ ﺍﳌﺘﻨﺎﻗﻀﺎﺕ ﺍﻟﻔﻘﻬﻴ‪‬ﺔ ‪،‬‬
‫ﻭﺩﻭﻟﺔ ﻻ ﺗﻨﺘﺞ ﺇﻻﱠ ﻣﺰﻳﺪﺍﹰ ﻣﻦ ﺍﻟﺘﺸﺮﺫﻡ ﻭﺍﻟﺘ‪‬ﺸﻈﹼﻲ ﻭﺍﻻﺧﺘﻼﻑ ﺑﲔ ﺃﺑﻨﺎﺋﻬﺎ ‪..‬‬
‫‪ ..‬ﻟﺘﺒﻴﺎﻥ ﻫﺬﻩ ﺍﳊﻘﺎﺋﻖ ‪ ،‬ﻟﻨﻘﻒ ﻋﻨﺪ ﺟﺰﺋﻴ‪‬ﺔ ﻭﺍﺣﺪﺓ ﻣﻦ ﺟﺰﺋﻴ‪‬ﺎﺕ ﻣﺴﺄﻟﺔ ﺍﻟﻄﻼﻕ ‪،‬‬
‫ﻟﻨﺮﻯ ﺍﺧﺘﻼﻓﺎﹰ ﺷﺎﺳﻌﺎﹰ ﰲ ﺫﻟﻚ ‪ ،‬ﻭﻟﻨﺮﻯ ﺍﺧﺘﻼﻓﺎﹰ ﰲ ﺫﺍﺕ ﺍﳉﺰﺋﻴ‪‬ﺔ ﺑﻨﺴﺒﺔ ) ‪ ( ١٨٠‬ﺩﺭﺟﺔ ‪،‬‬
‫ﻭﺍﻷﻫﻢ ﻣﻦ ﺫﻟﻚ ﺃﻧ‪‬ﻪ ﰎﱠ ﰲ ﻫﺬﻩ ﺍﳉﺰﺋﻴ‪‬ﺔ ﺗﺮﺟﻴﺢ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﳌﺨﺎﻟﻔﺔ ﻟﻜﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ‬
‫ﺩﻻﻻﺕ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ..‬ﻭﻟﺘﺒﻴﺎﻥ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺃﻋﺮﺽ ﺍﻟﻨﺺ‪ ‬ﺍﻟﺘﺎﱄ ﻣﻦ ﻛﺘﺎﰊ ‪ :‬ﳏﻄﹼﺎﺕ‬
‫ﰲ ﺳﺒﻴﻞ ﺍﳊﻜﻤﺔ ‪:‬‬
‫‪ ..‬ﻟﻨﻨﻈﺮ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺘﺎﱄ ‪..‬‬
‫ﻣﺴﻠﻢ ) ‪ ( ٢٦٨٩‬ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ‪:‬‬
‫ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﺇﹺﺳ‪‬ﺤ‪‬ﻖ‪ ‬ﺑ‪‬ﻦ‪ ‬ﺇﹺﺑ‪‬ﺮ‪‬ﺍﻫ‪‬ﻴﻢ‪ ‬ﻭ‪‬ﻣ‪‬ﺤ‪‬ﻤ‪‬ﺪ‪ ‬ﺑ‪‬ﻦ‪ ‬ﺭ‪‬ﺍﻓ‪‬ﻊﹴ ﻭ‪‬ﺍﻟﻠﱠﻔﹾﻆﹸ ﻟ‪‬ﺎﺑ‪‬ﻦﹺ ﺭ‪‬ﺍﻓ‪‬ﻊﹴ ﻗﹶﺎﻝﹶ ﺇﹺﺳ‪‬ـﺤ‪‬ﻖ‪ ‬ﺃﹶﺧ‪‬ﺒ‪‬ﺮ‪‬ﻧ‪‬ـﺎ‬
‫ﻭ‪‬ﻗﹶﺎﻝﹶ ﺍﺑ‪‬ﻦ‪ ‬ﺭ‪‬ﺍﻓ‪‬ﻊﹴ ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﻋ‪‬ﺒ‪‬ﺪ‪ ‬ﺍﻟﺮ‪‬ﺯ‪‬ﺍﻕﹺ ﺃﹶﺧ‪‬ﺒ‪‬ﺮ‪‬ﻧ‪‬ﺎ ﻣ‪‬ﻌ‪‬ﻤ‪‬ﺮ‪ ‬ﻋ‪‬ﻦ‪ ‬ﺍﺑ‪‬ﻦﹺ ﻃﹶﺎﻭ‪‬ﺱﹴ ﻋ‪‬ﻦ‪ ‬ﺃﹶﺑﹺﻴﻪ‪ ‬ﻋ‪‬ﻦ‪ ‬ﺍﺑ‪‬ﻦﹺ ﻋ‪‬ﺒ‪‬ﺎﺱﹴ ﻗﹶﺎﻝﹶ‬
‫ﻛﹶﺎﻥﹶ ﺍﻟﻄﱠﻠﹶﺎﻕ‪ ‬ﻋ‪‬ﻠﹶﻰ ﻋ‪‬ﻬ‪‬ﺪ‪ ‬ﺭ‪‬ﺳ‪‬ﻮﻝﹺ ﺍﻟﻠﱠﻪ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪ ‬ﱠﻠﻢ‪ ‬ﻭ‪‬ﺃﹶﺑﹺﻲ ﺑ‪‬ﻜﹾﺮﹴ ﻭ‪‬ﺳ‪‬ﻨ‪‬ﺘ‪‬ﻴ‪‬ﻦﹺ ﻣ‪‬ﻦ‪ ‬ﺧ‪‬ﻠﹶﺎﻓﹶﺔ‪‬‬
 ‫‪١٣٨  ‬‬
‫ﻋ‪‬ﻤ‪‬ﺮ‪ ‬ﻃﹶﻠﹶﺎﻕ‪ ‬ﺍﻟﺜﱠﻠﹶﺎﺙ‪ ‬ﻭ‪‬ﺍﺣ‪‬ﺪ‪‬ﺓﹰ ﻓﹶﻘﹶﺎﻝﹶ ﻋ‪‬ﻤ‪‬ﺮ‪ ‬ﺑ‪‬ﻦ‪ ‬ﺍﻟﹾﺨ‪‬ﻄﱠﺎﺏﹺ ﺇﹺﻥﱠ ﺍﻟﻨ‪‬ﺎﺱ‪ ‬ﻗﹶﺪ‪ ‬ﺍﺳ‪‬ﺘ‪‬ﻌ‪‬ﺠ‪‬ﻠﹸﻮﺍ ﻓ‪‬ﻲ ﺃﹶﻣ‪‬ﺮﹴ ﻗﹶﺪ‪‬‬
‫ﻛﹶﺎﻧ‪‬ﺖ‪ ‬ﻟﹶ ‪‬ﻬﻢ‪ ‬ﻓ‪‬ﻴﻪ‪ ‬ﺃﹶﻧ‪‬ﺎﺓﹲ ﻓﹶﻠﹶﻮ‪ ‬ﺃﹶﻣ‪‬ﻀ‪‬ﻴ‪‬ﻨ‪‬ﺎﻩ‪ ‬ﻋ‪‬ﻠﹶﻴ‪ ‬ﹺﻬﻢ‪ ‬ﻓﹶﺄﹶﻣ‪‬ﻀ‪‬ﺎﻩ‪ ‬ﻋ‪‬ﻠﹶﻴ‪ ‬ﹺﻬﻢ‪‬‬
‫‪ ..‬ﺃﱂ ﻳﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ ‪ ،‬ﻭﻣﺎﻟﻚ ‪ ،‬ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ ‪ ،‬ﻭﺃﲪﺪ ‪ ،‬ﻭﻣﻌﻈﻢ ﲨﺎﻫﲑ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ‬
‫ﺍﻟﺴﻠﻒ ﻭﺍﳋﻠﻒ ‪ ،‬ﺇﱃ ﺃﻥﱠ ﻣﻦ ﻗﺎﻝ ﻻﻣﺮﺃﺗﻪ ﰲ ﳎﻠﺲ ﻭﺍﺣﺪ ‪ :‬ﺃﻧﺖ ﻃﺎﻟﻖ ‪ ،‬ﺛﻼﺛﺎﹰ ‪ ،‬ﻳﻘﻊ‬
‫ﺑﺬﻟﻚ ﺍﻟﻄﻼﻕ ﺛﻼﺙ ﻃﻠﻘﺎﺕ ‪ ،‬ﺟﺮﻳﺎﹰ ﻭﺭﺍﺀ ﻣﺎ ﻳ‪‬ﻨﺴ‪‬ﺐ ﰲ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﻟﻌﻤﺮ ﺑﺄﻧ‪‬ﻪ ﺃﻣﻀﻰ‬
‫ﺫﻟﻚ ؟!!! ‪..‬‬
‫‪ ..‬ﻟﻨﻨﻈﺮ ﰲ ﺷﺮﺡ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﰲ ﻛﺘﺎﺏ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﺸﺮﺡ‪‬ﺍﻟﻨﻮﻭﻱ ‪ ،‬ﻟﻨـﺮﻯ‬
‫ﻛﻴﻒ ﻳﺘﻢ‪ ‬ﺍﻻﺧﺘﻼﻑ ﺑﻨﺎﺀ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺎﺕ ‪ ،‬ﻭﻛﻴﻒ ﻳﺘﻢ‪ ‬ﺗﺮﺟﻴﺢ ﺍﻟﻘﺎﻝ ﻭﺍﻟﻘﻴـﻞ ﻋﻠـﻰ‬
‫ﺩﻻﻻﺕ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﻮﺍﺿﺤﺔ ﻭﺿﻮﺡ ﺍﻟﺸﻤﺲ ﻭﺳﻂ ﺍﻟﻨﻬﺎﺭ ‪ ،‬ﻓﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ـﺔ )‬
‫‪ ] ( ( Èb$s?§•sD ß,»n=©Ü9$#‬ﺍﻟﺒﻘﺮﺓ ‪ ، [ ٢٢٩ :‬ﻫﻲ ﺧﺎﺭﺝ ﻛﻞ ﻫﺬﻩ ﺍﻻﺧﺘﻼﻓﺎﺕ ‪ ،‬ﻭﻻ ﻧﺮﻯ ﺃﻧ‪‬ﻬـﺎ‬
‫ﺗ‪‬ﺆﺧ‪‬ﺬ ﺑﻌﲔ ﺍﻻﻋﺘﺒﺎﺭ ﰲ ﺃﻱ‪ ‬ﺭﺃﻱ ﻣﻦ ﻫﺬﻩ ﺍﻵﺭﺍﺀ ﺍﳌﺘﻨﺎﻗﻀﺔ ‪:‬‬
‫]] ﻗﻮﻟﻪ ‪ ) :‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻗﺎﻝ ‪ :‬ﻛﺎﻥ ﻃﻼﻕ ﺍﻟﺜﻼﺙ ﰲ ﻋﻬﺪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺃﰊ ﺑﻜﺮ ﻭﺳﻨﺘﲔ ﻣﻦ ﺧﻼﻓﺔ ﻋﻤﺮ ﻃﻼﻕ ﺍﻟﺜﻼﺙ ﻭﺍﺣﺪﺓ ‪ ،‬ﻓﻘﺎﻝ ﻋﻤﺮ‬
‫ﺑﻦ ﺍﳋﻄﺎﺏ ‪ :‬ﺇﻥ ﺍﻟﻨﺎﺱ ﻗﺪ ﺍﺳﺘﻌﺠﻠﻮﺍ ﰲ ﺃﻣﺮ ﻛﺎﻧﺖ ﳍﻢ ﻓﻴﻪ ﺃﻧﺎﺓ ﻓﻠﻮ ﺃﻣﻀﻴﻨﺎﻩ ﻋﻠﻴﻬﻢ‬
‫ﻓﺄﻣﻀﺎﻩ ﻋﻠﻴﻬﻢ ( ‪ .‬ﻭﰲ ﺭﻭﺍﻳﺔ ﻋﻦ ﺃﰊ ﺍﻟﺼﻬﺒﺎﺀ ) ﺃﻧﻪ ﻗﺎﻝ ﻻﺑﻦ ﻋﺒﺎﺱ ﺃﺗﻌﻠﻢ ﺇﳕﺎ ﻛﺎﻧﺖ‬
‫ﺍﻟﺜﻼﺙ ﲡﻌﻞ ﻭﺍﺣﺪﺓ ﻋﻠﻰ ﻋﻬﺪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺃﰊ ﺑﻜﺮ ﻭﺛﻼﺛﺎﹰ ﻣﻦ ﺇﻣﺎﺭﺓ‬
‫ﻋﻤﺮ ؟ ﻓﻘﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﻧﻌﻢ ( ‪ .‬ﻭﰲ ﺭﻭﺍﻳﺔ ) ﺃﻥ ﺃﺑﺎ ﺍﻟﺼﻬﺒﺎﺀ ﻗﺎﻝ ﻻﺑﻦ ﻋﺒﺎﺱ ‪ :‬ﻫﺎﺕ‬
‫ﻣﻦ ﻫﻨﺎﺗﻚ ﺃﱂ ﻳﻜﻦ ﻃﻼﻕ ﺍﻟﺜﻼﺙ ﻋﻠﻰ ﻋﻬﺪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺃﰊ ﺑﻜﺮ‬
‫ﻭﺍﺣﺪﺓ ؟ ﻓﻘﺎﻝ ‪ :‬ﻗﺪ ﻛﺎﻥ ﺫﺍﻙ ﻓﻠﻤﺎ ﻛﺎﻥ ﰲ ﻋﻬﺪ ﻋﻤﺮ ﺗﺘﺎﺑﻊ ﺍﻟﻨﺎﺱ ﰲ ﺍﻟﻄﻼﻕ ﻓﺄﺟﺎﺯﻩ‬
‫ﻋﻠﻴﻬﻢ ‪ ،‬ﻭﰲ ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ) ﻋﻦ ﺃﰊ ﺍﻟﺼﻬﺒﺎﺀ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﳓﻮ ﻫﺬﺍ ﺇﻻ ﺃﻧﻪ ﻗﺎﻝ ﻛﺎﻥ‬
‫ﺍﻟﺮﺟﻞ ﺇﺫﺍ ﻃﻠﻖ ﺍﻣﺮﺃﺗﻪ ﻗﺒﻞ ﺃﻥ ﻳﺪﺧﻞ ‪‬ﺎ ﺟﻌﻠﻮﻩ ﻭﺍﺣﺪﺓ ( ﻫﺬﻩ ﺃﻟﻔﺎﻅ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‬
‫ﻭﻫﻮ ﻣﻌﺪﻭﺩ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﺍﳌﺸﻜﻠﺔ ‪ ‬ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻴﻤﻦ ﻗﺎﻝ ﻻﻣﺮﺃﺗﻪ ﺃﻧﺖ‬
 ‫‪١٣٩  ‬‬
‫ﻃﺎﻟﻖ ﺛﻼﺛﺎﹰ ﻓﻘﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﻭﻣﺎﻟﻚ ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺃﲪﺪ ﻭﲨﺎﻫﲑ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﺍﻟﺴﻠﻒ‬
‫ﻭﺍﳋﻠﻒ ‪ :‬ﻳﻘﻊ ﺍﻟﺜﻼﺙ ‪ .‬ﻭﻗﺎﻝ ﻃﺎﻭﺱ ﻭﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻈﺎﻫﺮ ‪ :‬ﻻ ﻳﻘﻊ ﺑﺬﻟﻚ ﺇﻻ ﻭﺍﺣﺪﺓ‪‬‬
‫ﻭﻫﻮ ﺭﻭﺍﻳﺔ ﻋﻦ ﺍﳊﺠﺎﺝ ﺑﻦ ﺃﺭﻃﺄﺓ ﻭﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﻭﺍﳌﺸﻬﻮﺭ ﻋﻦ ﺍﳊﺠﺎﺝ ﺑﻦ ﺃﺭﻃﺎﺓ‬
‫ﺃﻧﻪ ﻻ ﻳﻘﻊ ﺑﻪ ﺷﻲﺀ ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﺍﺑﻦ ﻣﻘﺎﺗﻞ ﻭﺭﻭﺍﻳﺔ ﻋﻦ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ‪ .‬ﻭﺍﺣﺘﺞ‬
‫ﻫﺆﻻﺀ ﲝﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ﻫﺬﺍ ‪ ،‬ﻭﺑﺄﻧﻪ ﻭﻗﻊ ﰲ ﺑﻌﺾ ﺭﻭﺍﻳﺎﺕ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ ﺃﻧﻪ ﻃﻠﻖ‬
‫ﺍﻣﺮﺃﺗﻪ ﺛﻼﺛﺎﹰ ﰲ ﺍﳊﻴﺾ ﻭﱂ ﳛﺘﺴﺐ ﺑﻪ ‪ ،‬ﻭﺑﺄﻧﻪ ﻭﻗﻊ ﰲ ﺣﺪﻳﺚ ﺭﻛﺎﻧﺔ ﺃﻧﻪ ﻃﻠﻖ ﺍﻣﺮﺃﺗﻪ‬
‫ﺛﻼﺛﺎﹰ ﻭﺃﻣﺮﻩ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺮﺟﻌﺘﻬﺎ ‪ .‬ﻭﺍﺣﺘﺞ ﺍﳉﻤﻬﻮﺭ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ ‪:‬‬
‫) ‪( #\•øBr& y7Ï9ºsŒ y‰÷èt/ ß^ωøtä† ©!$# ¨@yès9 “Í‘ô‰s? Ÿw 4 ¼çm|¡øÿtR zNn=sß ô‰s)sù «!$# yŠr߉ãn £‰yètGtƒ `tBur‬‬
‫ﻗﺎﻟﻮﺍ ‪ :‬ﻣﻌﻨﺎﻩ ﺃﻥ ﺍﳌﻄﻠﻖ ﻗﺪ ﳛﺪﺙ ﻟﻪ ﻧﺪﻡ ﻓﻼ ﳝﻜﻨﻪ ﺗﺪﺍﺭﻛﻪ ﻟﻮﻗﻮﻉ ﺍﻟﺒﻴﻨﻮﻧﺔ ‪ ،‬ﻓﻠﻮ‬
‫ﻛﺎﻧﺖ ﺍﻟﺜﻼﺙ ﻻ ﺗﻘﻊ ﱂ ﻳﻘﻊ ﻃﻼﻗﻪ ﻫﺬﺍ ﺇﻻ ﺭﺟﻌﻴﺎﹰ ﻓﻼ ﻳﻨﺪﻡ ‪ .‬ﻭﺍﺣﺘﺠﻮﺍ ﺃﻳﻀﺎﹰ ﲝﺪﻳﺚ‬
‫ﺭﻛﺎﻧﺔ ﺃﻧﻪ ﻃﻠﻖ ﺍﻣﺮﺃﺗﻪ ﺍﻟﺒﺘﺔ ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ " :‬ﺍﷲ ﻣﺎ ﺃﺭﺩﺕ ﺇﻻ‬
‫ﻭﺍﺣﺪﺓ ؟ " ﻗﺎﻝ ‪ :‬ﺍﷲ ﻣﺎ ﺃﺭﺩﺕ ﺇﻻ ﻭﺍﺣﺪﺓ ‪ .‬ﻓﻬﺬﺍ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻧﻪ ﻟﻮ ﺃﺭﺍﺩ ﺍﻟﺜﻼﺙ ﻟﻮﻗﻌﻦ‬
‫ﻭﺇﻻ ﻓﻠﻢ ﻳﻜﻦ ﻟﺘﺤﻠﻴﻔﻪ ﻣﻌﲎ ‪ .‬ﻭﺃﻣﺎ ﺍﻟﺮﻭﺍﻳﺔ ﺍﻟﱵ ﺭﻭﺍﻫﺎ ﺍﳌﺨﺎﻟﻔﻮﻥ ‪ ،‬ﺃﻥ ﺭﻛﺎﻧﺔ ﻃﻠﻖ ﺛﻼﺛﺎﹰ‬
‫ﻓﺠﻌﻠﻬﺎ ﻭﺍﺣﺪﺓ ‪ ،‬ﻓﺮﻭﺍﻳﺔ ﺿﻌﻴﻔﺔ ﻋﻦ ﻗﻮﻡ ﳎﻬﻮﻟﲔ ‪ .‬ﻭﺇﳕﺎ ﺍﻟﺼﺤﻴﺢ ﻣﻨﻬﺎ ﻣﺎ ﻗﺪﻣﻨﺎﻩ ﺃﻧﻪ‬
‫ﻃﻠﻘﻬﺎ ﺍﻟﺒﺘﺔ ﻭﻟﻔﻆ ) ﺍﻟﺒﺘﺔ ( ﳏﺘﻤﻞ ﻟﻠﻮﺍﺣﺪﺓ ﻭﻟﻠﺜﻼﺙ ﻭﻟﻌﻞ ﺻﺎﺣﺐ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ‬
‫ﺍﻟﻀﻌﻴﻔﺔ ﺃﻋﺘﻘﺪ ﺃﻥ ﻟﻔﻆ ) ﺍﻟﺒﺘﺔ ( ﻳﻘﺘﻀﻲ ﺍﻟﺜﻼﺙ ﻓﺮﻭﺍﻩ ﺑﺎﳌﻌﲎ ﺍﻟﺬﻱ ﻓﻬﻤﻪ ﻭﻏﻠﻂ ﰲ‬
‫ﺫﻟﻚ ‪ .‬ﻭﺃﻣﺎ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ ﻓﺎﻟﺮﻭﺍﻳﺎﺕ ﺍﻟﺼﺤﻴﺤﺔ ﺍﻟﱵ ﺫﻛﺮﻫﺎ ﻣﺴﻠﻢ ﻭﻏﲑﻩ ﺃﻧﻪ‬
‫ﻃﻠﻘﻬﺎ ﻭﺍﺣﺪﺓ ‪ .‬ﻭﺃﻣﺎ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ﻓﺎﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺟﻮﺍﺑﻪ ﻭﺗﺄﻭﻳﻠﻪ ‪ ،‬ﻓﺎﻷﺻﺢ‬
‫ﺃﻥ ﻣﻌﻨﺎﻩ ﺃﻧﻪ ﻛﺎﻥ ﰲ ﺃﻭﻝ ﺍﻷﻣﺮ ﺇﺫﺍ ﻗﺎﻝ ﳍﺎ ‪ :‬ﺃﻧﺖ ﻃﺎﻟﻖ ﺃﻧﺖ ﻃﺎﻟﻖ ﺃﻧﺖ ﻃﺎﻟﻖ ‪ ،‬ﻭﱂ ﻳﻨﻮ‬
‫ﺗﺄﻛﻴﺪﺍﹰ ﻭﻻ ﺍﺳﺘﺌﻨﺎﻓﺎﹰ ﳛﻜﻢ ﺑﻮﻗﻮﻉ ﻃﻠﻘﺔ ﻟﻘﻠﺔ ﺇﺭﺍﺩ‪‬ﻢ ﺍﻻﺳﺘﺌﻨﺎﻑ ﺑﺬﻟﻚ ﻓﺤﻤﻞ ﻋﻠﻰ‬
‫ﺍﻟﻐﺎﻟﺐ ﺍﻟﺬﻱ ﻫﻮ ﺇﺭﺍﺩﺓ ﺍﻟﺘﺄﻛﻴﺪ ‪ ،‬ﻓﻠﻤﺎ ﻛﺎﻥ ﰲ ﺯﻣﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻭﻛﺜﺮ ﺍﺳﺘﻌﻤﺎﻝ‬
‫ﺍﻟﻨﺎﺱ ‪‬ﺬﻩ ﺍﻟﺼﻴﻐﺔ ﻭﻏﻠﺐ ﻣﻨﻬﻢ ﺇﺭﺍﺩﺓ ﺍﻻﺳﺘﺌﻨﺎﻑ ‪‬ﺎ ﲪﻠﺖ ﻋﻨﺪ ﺍﻹﻃﻼﻕ ﻋﻠﻰ ﺍﻟﺜﻼﺙ‬
‫‪١٤٠  ‬‬
‫ﻋﻤﻼﹰ ﺑﺎﻟﻐﺎﻟﺐ ﺍﻟﺴﺎﺑﻖ ﺇﱃ ﺍﻟﻔﻬﻢ ﻣﻨﻬﺎ ﰲ ﺫﻟﻚ ﺍﻟﻌﺼﺮ ‪ .‬ﻭﻗﻴﻞ ﺍﳌﺮﺍﺩ ﺃﻥ ﺍﳌﻌﺘﺎﺩ ﰲ ﺍﻟﺰﻣﻦ‬
‫ﺍﻷﻭﻝ ﻛﺎﻥ ﻃﻠﻘﺔ ﻭﺍﺣﺪﺓ ﻭﺻﺎﺭ ﺍﻟﻨﺎﺱ ﰲ ﺯﻣﻦ ﻋﻤﺮ ﻳﻮﻗﻌﻮﻥ ﺍﻟﺜﻼﺙ ﺩﻓﻌﺔ ﻓﻨﻔﺬﻩ ﻋﻤﺮ ‪،‬‬
‫ﻓﻌﻠﻰ ﻫﺬﺍ ﻳﻜﻮﻥ ﺇﺧﺒﺎﺭﺍﹰ ﻋﻦ ﺍﺧﺘﻼﻑ ﻋﺎﺩﺓ ﺍﻟﻨﺎﺱ ‪ ،‬ﻻ ﻋﻦ ﺗﻐﲑ ﺣﻜﻢ ﰲ ﻣﺴﺄﻟﺔ ﻭﺍﺣﺪﺓ‬
‫‪ .‬ﻗﺎﻝ ﺍﳌﺎﺯﺭﻱ ﻭﻗﺪ ﺯﻋﻢ ﻣﻦ ﻻ ﺧﱪﺓ ﻟﻪ ﺑﺎﳊﻘﺎﺋﻖ ‪ :‬ﺃﻥ ﺫﻟﻚ ﻛﺎﻥ ﰒ ﻧﺴﺦ ‪ .‬ﻗﺎﻝ ‪:‬‬
‫ﻭﻫﺬﺍ ﻏﻠﻂ ﻓﺎﺣﺶ ﻷﻥ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻻ ﻳﻨﺴﺦ ﻭﻟﻮ ﻧﺴﺦ ﻭﺣﺎﺷﺎﻩ ﻟﺒﺎﺩﺭﺕ‬
‫ﺍﻟﺼﺤﺎﺑﺔ ﺇﱃ ﺇﻧﻜﺎﺭﻩ ‪ ،‬ﻭﺇﻥ ﺃﺭﺍﺩ ﻫﺬﺍ ﺍﻟﻘﺎﺋﻞ ﺃﻧﻪ ﻧﺴﺦ ﰲ ﺯﻣﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﻓﺬﻟﻚ ﻏﲑ ﳑﺘﻨﻊ ‪ ،‬ﻭﻟﻜﻦ ﳜﺮﺝ ﻋﻦ ﻇﺎﻫﺮ ﺍﳊﺪﻳﺚ ‪ .‬ﻷﻧﻪ ﻟﻮ ﻛﺎﻥ ﻛﺬﻟﻚ ﱂ ﳚﺰ‬
‫ﻟﻠﺮﺍﻭﻱ ﺃﻥ ﳜﱪ ﺑﺒﻘﺎﺀ ﺍﳊﻜﻢ ﰲ ﺧﻼﻓﺔ ﺃﰊ ﺑﻜﺮ ﻭﺑﻌﺾ ﺧﻼﻓﺔ ﻋﻤﺮ ‪ .‬ﻓﺈﻥ ﻗﻴﻞ ﻓﻘﺪ‬
‫ﳚﻤﻊ ﺍﻟﺼﺤﺎﺑﺔ ﻋﻠﻰ ﺍﻟﻨﺴﺦ ﻓﻴﻘﺒﻞ ﺫﻟﻚ ﻣﻨﻬﻢ ‪ .‬ﻗﻠﻨﺎ ‪ :‬ﺇﳕﺎ ﻳﻘﺒﻞ ﺫﻟﻚ ﻷﻧﻪ ﻳﺴﺘﺪﻝ‬
‫ﺑﺈﲨﺎﻋﻬﻢ ﻋﻠﻰ ﻧﺎﺳﺦ ‪ ،‬ﻭﺃﻣﺎ ﺃ‪‬ﻢ ﻳﻨﺴﺨﻮﻥ ﻣﻦ ﺗﻠﻘﺎﺀ ﺃﻧﻔﺴﻬﻢ ﻓﻤﻌﺎﺫ ﺍﷲ ﻷﻧﻪ ﺇﲨﺎﻉ ﻋﻠﻰ‬
‫ﺍﳋﻄﺄ ﻭﻫﻢ ﻣﻌﺼﻮﻣﻮﻥ ﻣﻦ ﺫﻟﻚ ‪ .‬ﻓﺈﻥ ﻗﻴﻞ ‪ :‬ﻓﻠﻌﻞ ﺍﻟﻨﺴﺦ ﺇﳕﺎ ﻇﻬﺮ ﳍﻢ ﰲ ﺯﻣﻦ ﻋﻤﺮ ‪.‬‬
‫ﻗﻠﻨﺎ ‪ :‬ﻫﺬﺍ ﻏﻠﻂ ﺃﻳﻀﺎﹰ ‪ ،‬ﻷﻧﻪ ﻳﻜﻮﻥ ﻗﺪ ﺣﺼﻞ ﺍﻹﲨﺎﻉ ﻋﻠﻰ ﺍﳋﻄﺄ ﰲ ﺯﻣﻦ ﺃﰊ ﺑﻜﺮ‬
‫ﻭﺍﶈﻘﻘﻮﻥ ﻣﻦ ﺍﻷﺻﻮﻟﻴﲔ ﻻ ﻳﺸﺘﺮﻃﻮﻥ ﺍﻧﻘﺮﺍﺽ ﺍﻟﻌﺼﺮ ﰲ ﺻﺤﺔ ﺍﻹﲨﺎﻉ ﻭﺍﷲ ﺃﻋﻠﻢ ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﺮﻭﺍﻳﺔ ﺍﻟﱵ ﰲ ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ﺃﻥ ﺫﻟﻚ ﻓﻴﻤﻦ ﱂ ﻳﺪﺧﻞ ‪‬ﺎ ‪ ،‬ﻓﻘﺎﻝ ‪‬ﺎ ﻗﻮﻡ ﻣﻦ‬
‫ﺃﺻﺤﺎﺏ ﺍﺑﻦ ﻋﺒﺎﺱ ‪‬ﻓﻘﺎﻟﻮﺍ ‪ :‬ﻻ ﻳﻘﻊ ﺍﻟﺜﻼﺙ ﻋﻠﻰ ﻏﲑ ﺍﳌﺪﺧﻮﻝ ‪‬ﺎ ‪ ،‬ﻷ‪‬ﺎ ﺗﺒﲔ ﺑﻮﺍﺣﺪﺓ‬
‫ﺑﻘﻮﻟﻪ ‪ :‬ﺃﻧﺖ ﻃﺎﻟﻖ ﻓﻴﻜﻮﻥ ﻗﻮﻟﻪ ﺛﻼﺛﺎﹰ ﺣﺎﺻﻞ ﺑﻌﺪ ﺍﻟﺒﻴﻨﻮﻧﺔ ﻓﻼ ﻳﻘﻊ ﺑﻪ ﺷﻲﺀ ‪ ‬ﻭﻗﺎﻝ‬
‫ﺍﳉﻤﻬﻮﺭ ‪ :‬ﻫﺬﺍ ﻏﻠﻂ ﺑﻞ ﻳﻘﻊ ﻋﻠﻴﻬﺎ ﺍﻟﺜﻼﺙ ‪ ،‬ﻷﻥ ﻗﻮﻟﻪ ‪ ) :‬ﺃﻧﺖ ﻃﺎﻟﻖ ( ‪ .‬ﻣﻌﻨﺎﻩ ﺫﺍﺕ‬
‫ﻃﻼﻕ ‪ .‬ﻭﻫﺬﺍ ﺍﻟﻠﻔﻆ ﻳﺼﻠﺢ ﻟﻠﻮﺍﺣﺪﺓ ﻭﺍﻟﻌﺪﺩ ‪ ،‬ﻭﻗﻮﻟﻪ ﺑﻌﺪﻩ ) ﺛﻼﺛﺎﹰ ( ﺗﻔﺴﲑ ﻟﻪ ‪ .‬ﻭﺃﻣﺎ‬
‫ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﺍﻟﱵ ﻷﰊ ﺩﺍﻭﺩ ﻓﻀﻌﻴﻔﺔ ‪ ،‬ﺭﻭﺍﻫﺎ ﺃﻳﻮﺏ ﺍﻟﺴﺨﺘﻴﺎﱐ ﻋﻦ ﻗﻮﻡ ﳎﻬﻮﻟﲔ ﻋﻦ‬
‫ﻃﺎﻭﺱ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻓﻼ ﳛﺘﺞ ‪‬ﺎ ﻭﺍﷲ ﺃﻋﻠﻢ ‪ .‬ﻗﻮﻟﻪ ‪ ) :‬ﻛﺎﻧﺖ ﳍﻢ ﻓﻴﻪ ﺃﻧﺎﺓ ( ‪ .‬ﻫﻮ‬
‫ﺑﻔﺘﺢ ﺍﳍﻤﺰﺓ ﺃﻱ ﻣﻬﻠﺔ ﻭﺑﻘﻴﺔ ﺍﺳﺘﻤﺘﺎﻉ ﻻﻧﺘﻈﺎﺭ ﺍﳌﺮﺍﺟﻌﺔ ‪.. [[ .‬‬
‫‪١٤١  ‬‬
‫‪ ..‬ﺍﺧﺘﻼﻓﺎﺕ ‪ ،‬ﻭﺍﺣﺘﻤﺎﻻﺕ ﺗﺪﻭﺭ ﻣﻦ ﺍﻟﻨﻘﻴﺾ ﺇﱃ ﻧﻘﻴﻀﻪ ‪ ،‬ﺩﻭﻥ ﺍﻟﻨﻈﺮ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‬
‫‪ ] ( ( Èb$s?§•sD ß,»n=©Ü9$# ) :‬ﺍﻟﺒﻘﺮﺓ ‪ ، [ ٢٢٩ :‬ﺍﻟﺬﻱ ﻳﻌﲏ ﻓﻌﻠﲔ ﻣﺴﺘﻘﻠﹼﲔ ﻟﻜﻞﱟ ﻣﻨﻬﻤﺎ ﺯﻣﻨﻪ‬
‫ﻭﺣﻴﺜﻴ‪‬ﺎﺗﻪ ﺍﳋﺎﺻ‪‬ﺔ ﺑﻪ ‪ ،‬ﻭﺩﻭﻥ ﺍﻟﻨﻈﺮ ﰲ ﺃﻥﱠ ﻣﺎ ﺫﻫﺒﻮﺍ ﺇﻟﻴﻪ ﺗﻨﺎﺳﺒﻪ ﺍﻟﺼﻴﺎﻏﺔ ‪ ) :‬ﺍﻟﻄﱠﻼﻕ‪ ‬ﺍﺛﻨﺘﺎﻥ‬
‫( ‪ ،‬ﻭﻟﻴﺲ ‪ ( ( Èb$s?§•sD ß,»n=©Ü9$# ) :‬؟!!! ‪..‬‬
‫‪ ..‬ﺷﺒﻪ ﺍﻹﲨﺎﻉ ﻫﺬﺍ ﺣﺼﻞ ﻣﻊ ﻋ‪‬ﻠﹾﻤ‪‬ﻬﻢ ﺃﻥﱠ ﺫﻟﻚ ﳜﹸﺎﻟﻒ ﻓ‪‬ﻌ‪‬ﻞ ﺍﻟﺮﺳﻮﻝ ‪ r‬ﻭﻓ‪‬ﻌ‪‬ﻞﹶ ﺃﰊ‬
‫ﺑﻜﺮ ﻭﻓﻌﻞﹶ ﻋﻤﺮ ﺫﺍﺗﻪ ﺳﻨﺘﲔ ﻣﻦ ﺧﻼﻓﺘﻪ ؟!!! ‪ ..‬ﻭﺃﻱ‪ ‬ﺗﺄﻭﻳﻞﹴ ﳍﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﺑﻐﲑ ﻣﺎ ﲢﺘﻤﻞ‬
‫ﺻﻴﺎﻏﺘﻬﺎ ﺍﻟﻠﻐﻮﻳ‪‬ﺔ ﻫﻮ ﺍﺳﺘﺨﻔﺎﻑ‪ ‬ﺑﺎﻟﻌﻘﻮﻝ ‪ ،‬ﻓﻀﻼﹰ ﻋﻦ ﻛﹶﻮ‪‬ﻧﹺﻪ ﺧﺮﻭﺟﺎﹰ ﻋﻠﻰ ﺟﻮﻫﺮ ﺍﳌﻨﻬﺞ ‪..‬‬
‫‪ ..‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﻔﻌﻞ ﺍﳌﻨﺴﻮﺏ ﻟﻌﻤﺮ ﻳﺼﺒﺢ ﺩﻳﻨﺎﹰ ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﻋ‪‬ﻠﹾﻤ‪‬ﻬﹺﻢ ﲟﺨﺎﻟﻔﺘﻪ ﻟﻠﻘﺮﺁﻥ‬
‫ﺍﻟﻜﺮﱘ ﻭﻟﻠﺴﻨ‪‬ﺔ ﺫﺍﺗ‪‬ﻬﺎ ‪ ،‬ﻓﻬﻞ ﺑﻌﺪ ﺫﻟﻚ ﺍﺳﺘﻐﺮﺍﺏ‪ ‬ﻟﻠﺘﺄﻭﻳﻼﺕ ﺍﻟﱵ ﻧﺮﺍﻫﺎ ؟!!! ‪ ..‬ﻭﻫﻞ ﺷـﺒﻪ‬
‫ﺍﻹﲨﺎﻉ ﻫﺬﺍ ﻳﻌﻄﻴﻪ ﺣﻘﹼﺎﹰ ﺗ‪‬ﻤﻨ‪‬ﻊ ﺍﻷﻣ‪‬ﺔ ﺑﺴﺒﺒﻪ ﻣﻦ ﺗﺪﺑ‪‬ﺮ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ؟!!! ‪ ..‬ﻭﺃﻳـﻦ ﻫـﻮ‬
‫ﺗﺒﺎﻛﻴﻬﻢ ﻋﻠﻰ ﺍﻟﺴﻨ‪‬ﺔ ﺍﻟﺸﺮﻳﻔﺔ ﻭﻋﻠﻰ ﺍﺗ‪‬ﺒﺎﻉ ﻛﻞﱢ ﻣﺎ ﻓﻌﻠﻪ ‪ r‬؟!!! ‪ ..‬ﻛﻴﻒ ﻳﺘﺒﺎﻛﻮﻥ ﻋﻠـﻰ‬
‫ﺍﻟﺴﻨ‪‬ﺔ ﺍﻟﺸﺮﻳﻔﺔ ﻭﻋﻠﻰ ﺃﻓﻌﺎﻝ ﺍﻟﺴﻠﻒ ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻳ‪‬ﺸﺮ‪‬ﻋﻮﻥ ﻓﻴﻪ ﻧﻘـﻴﺾ‪ ‬ﻣـﺎ ﲢﻤﻠـﻪ‬
‫ﺭﻭﺍﻳﺎﺗ‪‬ﻬﻢ ﺫﺍ‪‬ﺎ ؟!!! ‪ ..‬ﻭﻣﻦ ﺍﻟﺬﻱ ﳜﺎﻟﻒ ﺍﻟﺴﻨ‪‬ﺔ ﺍﻟﺸﺮﻳﻔﺔ ﻣﺘ‪‬ﻬﻤﺎﹰ ﻣﻦ ﳛﺘﺮﻣﻮﻥ ﻛﺘـﺎﺏ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﻭﻋﻘﻮﳍﻢ ﺑﺄﻧ‪‬ﻬﻢ ﻳﻨﻜﺮﻭﻥ ﺳﻨ‪‬ﺔ ﺍﻟﻨﱯ‪ r ‬؟!!! ‪ ..‬ﻧﺘﺮﻙ ﺍﻹﺟﺎﺑﺔﹶ ﻟ‪‬ﻤ‪‬ﻦ‪ ‬ﻛﹶﺎﻥﹶ ﻟﹶﻪ‪ ‬ﻗﹶﻠﹾـﺐ‪ ‬ﺃﹶﻭ‪‬‬
‫ﺃﹶﻟﹾﻘﹶﻰ ﺍﻟﺴ‪‬ﻤ‪‬ﻊ‪ ‬ﻭ‪‬ﻫ‪‬ﻮ‪ ‬ﺷ‪‬ﻬﹺﻴﺪ‪.. ‬‬
‫‪ ..‬ﻓﻬﻞ ﺳﻴﻘﻒ ﺍﳌﻄﺒ‪‬ﻠﻮﻥ ﻭﺍﳌﺰﻣ‪‬ﺮﻭﻥ ﻟﻌﺒﺎﺩﺓ ﺃﺻﻨﺎﻡ ﺍﻟﺘﺎﺭﻳﺦ ﻋﻨﺪ ﻫﺬﻩ ﺍﳊﻘﺎﺋﻖ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪،‬‬
‫ﻭﺳﲑﺍﺟﻌﻮﻥ ﺃﻧﻔﺴﻬﻢ ؟ ‪ ..‬ﺑﺎﻟﺘﺄﻛﻴﺪ ﻟﻦ ﻳﻔﻌﻠﻮﺍ ﺫﻟﻚ ‪ ،‬ﻷﻥﱠ ﻫﺪﻓﻬﻢ ﻻ ﻋﻼﻗﺔ ﻟﻪ ﺑﺎﳊﻘﻴﻘﺔ‬
‫ﺍ‪‬ﺮ‪‬ﺩﺓ ﺍﻟﱵ ﳛﻤﻠﻬﺎ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ..‬ﺇﻥﱠ ﺍﻟﺪﻭﻟﺔ ﺍﻟﺘﺎﺭﳜﻴ‪‬ﺔ ﺍﻟﱵ ﻳﻄﺒ‪‬ﻠﻮﻥ ﻭﻳﺰﻣ‪‬ﺮﻭﻥ ﳍﺎ ﻭﺍﻟﱵ‬
‫ﻳﺮﻳﺪﻭﻥ ﺑﻨﺎﺀﻫﺎ ﻋﻠﻰ ﺟﺰﺋﻴ‪‬ﺎﺕ ﺗﺎﺭﳜﻴ‪‬ﺔ ﻣﺘﻨﺎﻗﻀﺔ ‪ ،‬ﻣﻄﻠﻘﲔ ﻋﻠﻴﻬﺎ ﺍﺳﻢ ﺍﻟﺪﻭﻟﺔ ﺍﻟﺪ‪‬ﻳﻨﻴ‪‬ﺔ ‪ ،‬ﻫﻲ‬
‫ﺩﻭﻟﺔ ﺍﳍﺠﺮﺍﻥ ﻟﻜﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻷﻧ‪‬ﻬﺎ ﺩﻭﻟﺔ ﲡﺴﻴﺪ ﺍﻟﻔﻜﺮ ﺍﻟﺬﻱ ﺳﻴﺸﻜﻮﻧﺎ ﺍﻟﺮﺳﻮﻝ ‪r‬‬
‫‪١٤٢  ‬‬
‫) ‪’ÍGöqs% ¨bÎ) Éb>t•»tƒ ãAqß™§•9$# tA$s%ur‬‬ ‫ﻧﺘﻴﺠﺔ ﺍﺗ‪‬ﺒﺎﻋﻨﺎ ﻟﻪ ﻣﻌﺮﺿﲔ ﻋﻦ ﺩﻻﻻﺕ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪:‬‬
‫‪ ] ( #Y‘qàfôgtB tb#uäö•à)ø9$# #x‹»yd (#rä‹sƒªB$#‬ﺍﻟﻔﺮﻗﺎﻥ ‪.. [ ٣٠ :‬‬
‫‪ ..‬ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ ﻻ ﺍﳊﺼﺮ ‪ ..‬ﰲ ﻫﺬﻩ ﺍﻟﺪﻭﻟﺔ ﺍﻟﺘﺎﺭﳜﻴ‪‬ﺔ ﺍﻟﱵ ﻳﻘﺪ‪‬ﻣﻮ‪‬ﺎ ﻋﻠﻰ ﺃﻧ‪‬ﻬﺎ‬
‫ﻋﲔ ﻣﺮﺍﺩ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻟﻮ ﺃﺭﺩﻧﺎ ﺻﻴﺎﻏﺔ ﺍﻷﺣﻜﺎﻡ ﺍﳌﺘﻌﻠﹼﻘﺔ ﺑﺸﺎﺭﰊ ﺍﳋﻤﺮ ﻣﻦ ﺃﺑﻨﺎﺀ ﻫﺬﻩ ﺍﻟﺪﻭﻟﺔ‬
‫‪ ،‬ﻓﻜﻴﻒ ﺳﻨﻘﻮﻡ ﺑﺼﻴﺎﻏﺔ ﻫﺬﻩ ﺍﻷﺣﻜﺎﻡ ؟!!! ‪ ...‬ﺍﳌﻄﺒ‪‬ﻠﻮﻥ ﻭﺍﳌﺰﻣ‪‬ﺮﻭﻥ ﳍﺬﻩ ﺍﻟﺪﻭﻟﺔ ﺍﻟﺘﺎﺭﳜﻴ‪‬ﺔ‬
‫ﺍﻟﱵ ﻳﻄﻠﻘﻮﻥ ﻋﻠﻴﻬﺎ ﺍﺳﻢ ﺍﻟﺪﻭﻟﺔ ﺍﻟﺪ‪‬ﻳﻨﻴ‪‬ﺔ ﺍ‪‬ﺴ‪‬ﺪﺓ ﻟﺸﺮﻉ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻳﺬﺭ‪‬ﻭﻥ ﺍﻟﺮﻣﺎﺩ ﰲ ﺃﻋﲔ‬
‫ﺍﻟﻌﻮﺍﻡ ﺑﺄﻥﱠ ﺍﻷﻣﺮ ﻋﻨﺪﻫﻢ – ﰲ ﺍﻟﻔﻜﺮ ﺍﻟﺴﻠﻔﻲ ﺍﳌﻮﺭﻭﺙ – ﻭﺍﺿﺢ ﻭﺟﻠﻲ ﻭﻻ ﺧﻼﻑ ﻓﻴﻪ ‪،‬‬
‫ﻭﻣﺎ ﻋﻠﻴﻨﺎ ﺇﻻﹼ ﺍﻟﺘﻄﺒﻴﻖ ‪ ،‬ﻫﻜﺬﺍ ﳜﻄﺒﻮﻥ ﻋﻠﻰ ﺍﳌﻨﺎﺑﺮ ‪..‬‬
‫‪ ..‬ﻟﻮ ﺍﻧﻄﻠﻘﻨﺎ ﻣﻦ ﺭﻭﺍﻳﺎ‪‬ﻢ ﺍﻟﱵ ﻳﻘﺪ‪‬ﺳﻮ‪‬ﺎ ﻭﻳﻌﺘﱪﻭ‪‬ﺎ ﻣﻌﻴﺎﺭﺍﹰ ﺣﱴ ﻟﻜﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪،‬‬
‫ﻭﺃﺭﺩﻧﺎ ﺻﻴﺎﻏﺔ ﺃﺣﻜﺎﻡﹴ ﳍﺬﻩ ﺍﳌﺴﺄﻟﺔ ﰲ ﺩﺳﺘﻮﺭ ﻫﺬﻩ ﺍﻟﺪﻭﻟﺔ ﺍﻟﱵ ﻳﺪﻋﻮﻥ ﺇﻟﻴﻬﺎ ‪ ،‬ﻟﺪﺧﻠﻨﺎ ﻓﻴﻪ‬
‫ﺗﻴﻪ‪ ‬ﻻ ﳔﺮﺝ ﻣﻨﻪ ﺇﻻﹼ ﺑﺎﻟﻌﻮﺩﺓ ﺇﱃ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫‪ ..‬ﻓﺤﺴﺐ ﺍﻟﺮﻭﺍﻳﺔ ﺍﻟﺘﺎﻟﻴﺔ ﻻ ﺑﺪ ﺃﻥ ﳒﻠﺪ ﺷﺎﺭﺏ ﺍﳋﻤﺮ ﲦﺎﻧﲔ ﺟﻠﺪﺓ ‪..‬‬
‫ﺍﻟﺒﺨﺎﺭﻱ ) ‪ ( ٦٢٨١‬ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ‪:‬‬
‫ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﻣ‪‬ﻜﱢﻲ‪ ‬ﺑ‪‬ﻦ‪ ‬ﺇﹺﺑ‪‬ﺮ‪‬ﺍﻫ‪‬ﻴﻢ‪ ‬ﻋ‪‬ﻦ‪ ‬ﺍﻟﹾﺠ‪‬ﻌ‪‬ﻴ‪‬ﺪ‪ ‬ﻋ‪‬ﻦ‪ ‬ﻳ‪‬ﺰﹺﻳﺪ‪ ‬ﺑ‪‬ﻦﹺ ﺧ‪‬ﺼ‪‬ﻴ‪‬ﻔﹶﺔﹶ ﻋ‪‬ﻦ‪ ‬ﺍﻟﺴ‪‬ﺎﺋ‪‬ﺐﹺ ﺑ‪‬ﻦﹺ ﻳ‪‬ﺰﹺﻳﺪ‪ ‬ﻗﹶـﺎﻝﹶ‬
‫ﻛﹸﻨ‪‬ﺎ ‪‬ﻧﺆ‪‬ﺗ‪‬ﻰ ﺑﹺﺎﻟﺸ‪‬ﺎﺭﹺﺏﹺ ﻋ‪‬ﻠﹶﻰ ﻋ‪‬ﻬ‪‬ﺪ‪ ‬ﺭ‪‬ﺳ‪‬ﻮﻝﹺ ﺍﻟﻠﱠﻪ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪ ‬ﱠﻠﻢ‪ ‬ﻭ‪‬ﺇﹺﻣ‪‬ـﺮ‪‬ﺓ‪ ‬ﺃﹶﺑﹺـﻲ ﺑ‪‬ﻜﹾـﺮﹴ‬
‫ﻭ‪‬ﺻ‪‬ﺪ‪‬ﺭﺍﹰ ﻣ‪‬ﻦ‪ ‬ﺧ‪‬ﻠﹶﺎﻓﹶﺔ‪ ‬ﻋ‪‬ﻤ‪‬ﺮ‪ ‬ﻓﹶﻨ‪‬ﻘﹸﻮﻡ‪ ‬ﺇﹺﻟﹶﻴ‪‬ﻪ‪ ‬ﺑﹺﺄﹶﻳ‪‬ﺪ‪‬ﻳﻨ‪‬ﺎ ﻭ‪‬ﻧﹺﻌ‪‬ﺎﻟ‪‬ﻨ‪‬ﺎ ﻭ‪‬ﺃﹶﺭ‪‬ﺩ‪‬ﻳ‪‬ﺘ‪‬ﻨ‪‬ﺎ ﺣ‪‬ﺘ‪‬ﻰ ﻛﹶﺎﻥﹶ ﺁﺧ‪‬ﺮ‪ ‬ﺇﹺﻣ‪‬ﺮ‪‬ﺓ‪ ‬ﻋ‪‬ﻤ‪‬ـﺮ‪‬‬
‫ﻓﹶﺠ‪‬ﻠﹶﺪ‪ ‬ﺃﹶﺭ‪‬ﺑ‪‬ﻌ‪‬ﲔ‪ ‬ﺣ‪‬ﺘ‪‬ﻰ ﺇﹺﺫﹶﺍ ﻋ‪‬ﺘ‪‬ﻮ‪‬ﺍ ﻭ‪‬ﻓﹶﺴ‪‬ﻘﹸﻮﺍ ﺟ‪‬ﻠﹶﺪ‪ ‬ﺛﹶﻤ‪‬ﺎﻧﹺﲔ‪‬‬
‫ﻓﺎﻟﻨﺺ‪ ]] ‬ﺣ‪‬ﺘ‪‬ﻰ ﻛﹶﺎﻥﹶ ﺁﺧ‪‬ﺮ‪ ‬ﺇﹺﻣ‪‬ﺮ‪‬ﺓ‪ ‬ﻋ‪‬ﻤ‪‬ﺮ‪ ‬ﻓﹶﺠ‪‬ﻠﹶﺪ‪ ‬ﺃﹶﺭ‪‬ﺑ‪‬ﻌ‪‬ﲔ‪ ‬ﺣ‪‬ﺘ‪‬ﻰ ﺇﹺﺫﹶﺍ ﻋ‪‬ﺘ‪‬ﻮ‪‬ﺍ ﻭ‪‬ﻓﹶﺴ‪‬ﻘﹸﻮﺍ ﺟ‪‬ﻠﹶـﺪ‪‬‬
‫ﺛﹶﻤ‪‬ﺎﻧﹺﲔ‪ .. [[ ‬ﻭﺍﺿﺢ ﻭﺻﺮﻳﺢ ﻭﺟﻠﻲ ‪..‬‬
‫‪ ..‬ﻭﻫﻨﺎ ﺳﻴﺨﺮﺝ ﻣﻦ ﻫﺆﻻﺀ ﺍﳌﻄﺒ‪‬ﻠﲔ ﻭﺍﳌﺰﻣ‪‬ﺮﻳﻦ ﻣﻦ ﻳﻘﻮﻝ ﻟﻨﺎ ‪ :‬ﻻ ‪ ،‬ﻻ ﺑﺪ‪ ‬ﺃﻥ ﻳﻜـﻮﻥ‬
‫ﺍﳉﻠﺪ ﺃﺭﺑﻌﲔ ‪ ،‬ﻭﺫﻟﻚ ﺑﻨﺎﺀ ﻋﻠﻰ ﺍﳊﺪﻳﺚ ﺍﻟﺘﺎﱄ ﻭﺷﺮﺣﻪ ‪..‬‬
‫ﻣﺴﻠﻢ ) ‪ ( ٣٢١٩‬ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ‪:‬‬
 ‫‪١٤٣  ‬‬
‫ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﻣ‪‬ﺤ‪‬ﻤ‪‬ﺪ‪ ‬ﺑ‪‬ﻦ‪ ‬ﺍﻟﹾﻤ‪‬ﺜﹶﻨ‪‬ﻰ ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﻣ‪‬ﻌ‪‬ﺎﺫﹸ ﺑ‪‬ﻦ‪ ‬ﻫ‪‬ﺸ‪‬ﺎﻡﹴ ﺣ‪‬ﺪ‪‬ﺛﹶﻨﹺﻲ ﺃﹶﺑﹺﻲ ﻋ‪‬ﻦ‪ ‬ﻗﹶﺘ‪‬ﺎﺩ‪‬ﺓﹶ ﻋ‪‬ﻦ‪ ‬ﺃﹶﻧ‪‬ﺲﹺ ﺑ‪‬ـﻦﹺ‬
‫ﻣ‪‬ﺎﻟ‪‬ﻚ‪ ‬ﺃﹶﻥﱠ ﻧ‪‬ﺒﹺﻲ‪ ‬ﺍﻟﻠﱠﻪ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪ ‬ﱠﻠﻢ‪ ‬ﺟ‪‬ﻠﹶﺪ‪ ‬ﻓ‪‬ﻲ ﺍﻟﹾﺨ‪‬ﻤ‪‬ﺮﹺ ﺑﹺﺎﻟﹾﺠ‪‬ﺮﹺﻳﺪ‪ ‬ﻭ‪‬ﺍﻟﻨ‪‬ﻌ‪‬ﺎﻝﹺ ﺛﹸﻢ‪ ‬ﺟ‪‬ﻠﹶﺪ‪ ‬ﺃﹶﺑ‪‬ﻮ‬
‫ﺑ‪‬ﻜﹾﺮﹴ ﺃﹶﺭ‪‬ﺑ‪‬ﻌ‪‬ﲔ‪ ‬ﻓﹶﻠﹶﻤ‪‬ﺎ ﻛﹶﺎﻥﹶ ﻋ‪‬ﻤ‪‬ﺮ‪ ‬ﻭ‪‬ﺩ‪‬ﻧ‪‬ﺎ ﺍﻟﻨ‪‬ﺎﺱ‪ ‬ﻣ‪‬ﻦ‪ ‬ﺍﻟﺮ‪‬ﻳﻒ‪ ‬ﻭ‪‬ﺍﻟﹾﻘﹸﺮ‪‬ﻯ ﻗﹶﺎﻝﹶ ﻣ‪‬ﺎ ﺗ‪‬ﺮ‪‬ﻭ‪‬ﻥﹶ ﻓ‪‬ـﻲ ﺟ‪‬ﻠﹾـﺪ‪‬‬
‫ﺍﻟﹾﺨ‪‬ﻤ‪‬ﺮﹺ ﻓﹶﻘﹶﺎﻝﹶ ﻋ‪‬ﺒ‪‬ﺪ‪ ‬ﺍﻟﺮ‪‬ﺣ‪‬ﻤ‪‬ﻦﹺ ﺑ‪‬ﻦ‪ ‬ﻋ‪‬ﻮ‪‬ﻑ‪ ‬ﺃﹶﺭ‪‬ﻯ ﺃﹶﻥﹾ ﺗ‪‬ﺠ‪‬ﻌ‪‬ﻠﹶﻬ‪‬ﺎ ﻛﹶﺄﹶﺧ‪‬ﻒ‪ ‬ﺍﻟﹾﺤ‪‬ﺪ‪‬ﻭﺩ‪ ‬ﻗﹶﺎﻝﹶ ﻓﹶﺠ‪‬ﻠﹶﺪ‪ ‬ﻋ‪‬ﻤ‪‬ﺮ‪‬‬
‫ﺛﹶﻤ‪‬ﺎﻧﹺﲔ‪ ‬ﻭ ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﻣ‪‬ﺤ‪‬ﻤ‪‬ﺪ‪ ‬ﺑ‪‬ﻦ‪ ‬ﺍﻟﹾﻤ‪‬ﺜﹶﻨ‪‬ﻰ ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﻳ‪‬ﺤ‪‬ﻴ‪‬ﻰ ﺑ‪‬ﻦ‪ ‬ﺳ‪‬ﻌ‪‬ﻴﺪ‪ ‬ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﻫ‪‬ﺸ‪‬ﺎﻡ‪ ‬ﺑﹺﻬ‪‬ﺬﹶﺍ ﺍﻟﹾﺈﹺﺳ‪‬ﻨ‪‬ﺎﺩ‪ ‬ﻣ‪‬ﺜﹾﻠﹶﻪ‪ ‬ﻭ‬
‫ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﺃﹶﺑ‪‬ﻮ ﺑ‪‬ﻜﹾﺮﹺ ﺑ‪‬ﻦ‪ ‬ﺃﹶﺑﹺﻲ ﺷ‪‬ﻴ‪‬ﺒ‪‬ﺔﹶ ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﻭ‪‬ﻛ‪‬ﻴﻊ‪ ‬ﻋ‪‬ﻦ‪ ‬ﻫ‪‬ﺸ‪‬ﺎﻡﹴ ﻋ‪‬ﻦ‪ ‬ﻗﹶﺘ‪‬ﺎﺩ‪‬ﺓﹶ ﻋ‪‬ﻦ‪ ‬ﺃﹶﻧ‪‬ﺲﹴ ﺃﹶﻥﱠ ﺍﻟﻨ‪‬ﺒﹺﻲ‪ ‬ﺻ‪‬ـﻠﱠﻰ‬
‫ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪ ‬ﱠﻠﻢ‪ ‬ﻛﹶﺎﻥﹶ ﻳ‪‬ﻀ‪‬ﺮﹺﺏ‪ ‬ﻓ‪‬ﻲ ﺍﻟﹾﺨ‪‬ﻤ‪‬ﺮﹺ ﺑﹺﺎﻟﻨ‪‬ﻌ‪‬ﺎﻝﹺ ﻭ‪‬ﺍﻟﹾﺠ‪‬ﺮﹺﻳﺪ‪ ‬ﺃﹶﺭ‪‬ﺑ‪‬ﻌ‪‬ﲔ‪ ‬ﺛﹸﻢ‪ ‬ﺫﹶﻛﹶﺮ‪ ‬ﻧ‪‬ﺤ‪‬ﻮ‪ ‬ﺣ‪‬ﺪ‪‬ﻳﺜ‪‬ﻬﹺﻤ‪‬ﺎ‬
‫ﻭ‪‬ﻟﹶﻢ‪ ‬ﻳ‪‬ﺬﹾﻛﹸﺮ‪ ‬ﺍﻟﺮ‪‬ﻳﻒ‪ ‬ﻭ‪‬ﺍﻟﹾﻘﹸﺮ‪‬ﻯ‬
‫ﻫﻨﺎ ﺍﻟﻨﱯ‪ r ‬ﻛﺎﻥ ]] ﻳ‪‬ﻀ‪‬ﺮﹺﺏ‪ ‬ﻓ‪‬ﻲ ﺍﻟﹾﺨ‪‬ﻤ‪‬ﺮﹺ ﺑﹺﺎﻟﻨ‪‬ﻌ‪‬ﺎﻝﹺ ﻭ‪‬ﺍﻟﹾﺠ‪‬ﺮﹺﻳﺪ‪ ‬ﺃﹶﺭ‪‬ﺑ‪‬ﻌ‪‬ﲔ‪ ، [[ ‬ﻭﺃﺑﻮ ﺑﻜـﺮ‬
‫ﺟﻠﺪ ﺃﺭﺑﻌﲔ ]] ﺛﹸﻢ‪ ‬ﺟ‪‬ﻠﹶﺪ‪ ‬ﺃﹶﺑ‪‬ﻮ ﺑ‪‬ﻜﹾﺮﹴ ﺃﹶﺭ‪‬ﺑ‪‬ﻌ‪‬ﲔ‪ ، [[ ‬ﺑﻌﺪ ﺫﻟﻚ ﺍﺳﺘﺸﺎﺭ ﻋﻤﺮ ﰲ ﺫﻟـﻚ ﻋﺒـﺪ‬
‫ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﻮﻑ ﻓﺄﺷﺎﺭ ﺇﱃ ﺟﻌﻠﻬﺎ ﲦﺎﻧﲔ ‪ ،‬ﻭﺑﻨﺎﺀ ﻋﻠﻰ ﺫﻟﻚ ﺟﻠﺪ ﲦﺎﻧﲔ ]] ﻓﹶﻠﹶﻤ‪‬ﺎ ﻛﹶـﺎﻥﹶ‬
‫ﻋ‪‬ﻤ‪‬ﺮ‪ ‬ﻭ‪‬ﺩ‪‬ﻧ‪‬ﺎ ﺍﻟﻨ‪‬ﺎﺱ‪ ‬ﻣ‪‬ﻦ‪ ‬ﺍﻟﺮ‪‬ﻳﻒ‪ ‬ﻭ‪‬ﺍﻟﹾﻘﹸﺮ‪‬ﻯ ﻗﹶﺎﻝﹶ ﻣ‪‬ﺎ ﺗ‪‬ﺮ‪‬ﻭ‪‬ﻥﹶ ﻓ‪‬ﻲ ﺟ‪‬ﻠﹾﺪ‪ ‬ﺍﻟﹾﺨ‪‬ﻤ‪‬ﺮﹺ ﻓﹶﻘﹶﺎﻝﹶ ﻋ‪‬ﺒ‪‬ﺪ‪ ‬ﺍﻟـﺮ‪‬ﺣ‪‬ﻤ‪‬ﻦﹺ‬
‫ﺑ‪‬ﻦ‪ ‬ﻋ‪‬ﻮ‪‬ﻑ‪ ‬ﺃﹶﺭ‪‬ﻯ ﺃﹶﻥﹾ ﺗ‪‬ﺠ‪‬ﻌ‪‬ﻠﹶﻬ‪‬ﺎ ﻛﹶﺄﹶﺧ‪‬ﻒ‪ ‬ﺍﻟﹾﺤ‪‬ﺪ‪‬ﻭﺩ‪ ‬ﻗﹶﺎﻝﹶ ﻓﹶﺠ‪‬ﻠﹶﺪ‪ ‬ﻋ‪‬ﻤ‪‬ﺮ‪ ‬ﺛﹶﻤ‪‬ﺎﻧﹺﲔ‪.. [[ ‬‬
‫‪ ..‬ﻭﻟﻨﻨﻈﺮ ﰲ ﺍﻟﻨﺺ‪ ‬ﺍﻟﺘﺎﱄ ﺍﳌﻘﺘﻄﻊ ﻣﻦ ﻛﺘﺎﺏ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﺸﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻓﻴﻤـﺎ‬
‫ﳜﺺ‪ ‬ﻫﺬﺍ ﺍﳊﺪﻳﺚ ‪:‬‬
‫]] ‪‬‬
‫‪‬‬
‫‪‬‬
‫‪‬‬
‫‪.. [[ ‬‬
‫‪ ..‬ﻫﻨﺎ ﺳﻴﻘﻒ ﻣﻦ ﻳﻘﻮﻝ ﻟﻨﺎ ﻣﻦ ﻫﺆﻻﺀ ﺍﳌﻄﺒ‪‬ﻠﲔ ﻭﺍﳌﺰﻣ‪‬ﺮﻳﻦ ‪ :‬ﺍﻷﺣﻜﺎﻡ ﻭﺍﳊﺪﻭﺩ ﲣﺘﻠﻒ‬
‫ﺇﺫﺍ ﺩﻧﺎ ﺍﻟﻨﺎﺱ ﻣﻦ ﺍﻟﺮﻳﻒ ﻭﺍﻟﻘﺮﻯ ﻭﺳﻌﺔ ﺍﻟﻌﻴﺶ ‪ ،‬ﻭﺍﻟﻘﺎﺿﻲ – ﺣﺴﺐ ﻫﺬﺍ ﺍﻟﺸﺮﺡ – ﻳﺰﻳﺪ‬
‫‪١٤٤  ‬‬
‫ﰲ ﺍﳊﺪﻭﺩ ﺗﻐﻠﻴﻈﺎﹰ ﻭﺯﺟﺮﺍﹰ ‪...‬‬
‫‪ ..‬ﺑﻌﺪ ﺫﻟﻚ ﺳﻴﻘﻒ ﻣﻦ ﻫﺆﻻﺀ ﺍﳌﻄﺒ‪‬ﻠﲔ ﻭﺍﳌﺰﻣ‪‬ﺮﻳﻦ ﺫﺍ‪‬ﻢ ﻣ‪‬ﻦ ﻳﻘﻮﻝ ﻟﻨﺎ ‪ :‬ﺇﻥﱠ ﺟﻠﺪ‬
‫ﺷﺎﺭﺏ ﺍﳋﻤﺮ ﱂ ﻳﺴﻨ‪‬ﻪ ﺍﻟﺮﺳﻮﻝ ‪ ، r‬ﻭﺫﻟﻚ ﺑﻨﺎﺀ ﺍﳊﺪﻳﺚ ﺍﻟﺘﺎﱄ ‪..‬‬
‫ﺍﻟﺒﺨﺎﺭﻱ ) ‪ ( ٦٢٨٠‬ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ‪:‬‬
‫ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﻋ‪‬ﺒ‪‬ﺪ‪ ‬ﺍﻟﻠﱠﻪ‪ ‬ﺑ‪‬ﻦ‪ ‬ﻋ‪‬ﺒ‪‬ﺪ‪ ‬ﺍﻟﹾﻮ‪‬ﻫ‪‬ﺎﺏﹺ ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﺧ‪‬ﺎﻟ‪‬ﺪ‪ ‬ﺑ‪‬ﻦ‪ ‬ﺍﻟﹾﺤ‪‬ﺎﺭﹺﺙ‪ ‬ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﺳ‪‬ﻔﹾﻴ‪‬ﺎﻥﹸ ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﺃﹶﺑ‪‬ـﻮ‬
‫ﺣ‪‬ﺼ‪‬ﲔﹴ ﺳ‪‬ﻤ‪‬ﻌ‪‬ﺖ‪ ‬ﻋ‪‬ﻤ‪‬ﻴ‪‬ﺮ‪ ‬ﺑ‪‬ﻦ‪ ‬ﺳ‪‬ﻌ‪‬ﻴﺪ‪ ‬ﺍﻟﻨ‪‬ﺨ‪‬ﻌ‪‬ﻲ‪ ‬ﻗﹶﺎﻝﹶ ﺳ‪‬ﻤ‪‬ﻌ‪‬ﺖ‪ ‬ﻋ‪‬ﻠ‪‬ﻲ‪ ‬ﺑ‪‬ﻦ‪ ‬ﺃﹶﺑﹺﻲ ﻃﹶﺎﻟ‪‬ﺐﹴ ﺭ‪‬ﺿ‪‬ﻲ‪ ‬ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻨ‪‬ﻪ‪‬‬
‫ﻗﹶﺎﻝﹶ ﻣ‪‬ﺎ ﻛﹸﻨ‪‬ﺖ‪ ‬ﻟ‪‬ﺄﹸﻗ‪‬ﻴﻢ‪ ‬ﺣ‪‬ﺪ‪‬ﺍﹰ ﻋ‪‬ﻠﹶﻰ ﺃﹶﺣ‪‬ﺪ‪ ‬ﻓﹶﻴ‪‬ﻤ‪‬ﻮﺕ‪ ‬ﻓﹶﺄﹶﺟﹺﺪ‪ ‬ﻓ‪‬ﻲ ﻧ‪‬ﻔﹾﺴِﻲ ﺇﹺﻟﱠﺎ ﺻ‪‬ﺎﺣ‪‬ﺐ‪ ‬ﺍﻟﹾﺨ‪‬ﻤ‪‬ﺮﹺ ﻓﹶﺈﹺﻧ‪‬ﻪ‪ ‬ﻟﹶﻮ‪‬‬
‫ﻣ‪‬ﺎﺕ‪ ‬ﻭ‪‬ﺩ‪‬ﻳ‪‬ﺘ‪‬ﻪ‪ ‬ﻭ‪‬ﺫﹶﻟ‪‬ﻚ‪ ‬ﺃﹶﻥﱠ ﺭ‪‬ﺳ‪‬ﻮﻝﹶ ﺍﻟﻠﱠﻪ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪‬ﻠﱠﻢ‪ ‬ﹶﻟﻢ‪ ‬ﻳ‪‬ﺴ‪‬ﻨ‪‬ﻪ‪‬‬
‫ﻛﻴﻒ ﻧﻔﻬﻢ ﺍﻟﻌﺒﺎﺭﺓ ]] ﺃﹶﻥﱠ ﺭ‪‬ﺳ‪‬ﻮﻝﹶ ﺍﻟﻠﱠﻪ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪ ‬ﱠﻠﻢ‪ ‬ﹶﻟﻢ‪ ‬ﻳ‪‬ﺴ‪‬ﻨ‪‬ﻪ‪ [[ ‬ﻣﻘﺎﺭﻧﺔﹰ‬
‫ﻣﻊ ﺍﻟﻌﺒﺎﺭﺓ ]] ﺃﹶﻥﱠ ﺍﻟﻨ‪‬ﺒﹺﻲ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪ ‬ﱠﻠﻢ‪ ‬ﻛﹶﺎﻥﹶ ﻳ‪‬ﻀ‪‬ﺮﹺﺏ‪ ‬ﻓ‪‬ﻲ ﺍﻟﹾﺨ‪‬ﻤ‪‬ﺮﹺ ﺑﹺﺎﻟﻨ‪‬ﻌ‪‬ﺎﻝﹺ ﻭ‪‬ﺍﻟﹾﺠ‪‬ﺮﹺﻳﺪ‪‬‬
‫ﺃﹶﺭ‪‬ﺑ‪‬ﻌ‪‬ﲔ‪ [[ ‬ﻣﻦ ﺍﳊﺪﻳﺚ ﺍﻟﺴﺎﺑﻖ ؟!!!!!!! ‪ ..‬ﻛﻴﻒ ؟!!!!!!! ‪..‬‬
‫‪ ..‬ﺑﻌﺪ ﺫﻟﻚ ﺳﻴﻘﻒ ﻣﻦ ﻫﺆﻻﺀ ﺍﳌﻄﺒ‪‬ﻠﲔ ﻭﺍﳌﺰﻣ‪‬ﺮﻳﻦ ﻣ‪‬ﻦ ﳛﺘﺞ ﺑﺎﳊﺪﻳﺚ ﺍﻟﺘﺎﱄ ‪:‬‬
‫ﺍﻟﺒﺨﺎﺭﻱ ) ‪ ( ٦٣٤٢‬ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ‪:‬‬
‫ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﻋ‪‬ﺒ‪‬ﺪ‪ ‬ﺍﻟﻠﱠﻪ‪ ‬ﺑ‪‬ﻦ‪ ‬ﻳ‪‬ﻮﺳ‪‬ﻒ‪ ‬ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﺍﻟﻠﱠﻴ‪‬ﺚﹸ ﺣ‪‬ﺪ‪‬ﺛﹶﻨﹺﻲ ﻳ‪‬ﺰﹺﻳﺪ‪ ‬ﺑ‪‬ﻦ‪ ‬ﺃﹶﺑﹺﻲ ﺣ‪‬ﺒﹺﻴﺐﹴ ﻋ‪‬ﻦ‪ ‬ﺑ‪‬ﻜﹶﻴ‪‬ﺮﹺ ﺑ‪‬ـ ﹺﻦ‬
‫ﻋ‪‬ﺒ‪‬ﺪ‪ ‬ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻦ‪ ‬ﺳ‪‬ﻠﹶﻴ‪‬ﻤ‪‬ﺎﻥﹶ ﺑ‪‬ﻦﹺ ﻳ‪‬ﺴ‪‬ﺎﺭﹴ ﻋ‪‬ﻦ‪ ‬ﻋ‪‬ﺒ‪‬ﺪ‪ ‬ﺍﻟﺮ‪‬ﺣ‪‬ﻤ‪‬ﻦﹺ ﺑ‪‬ﻦﹺ ﺟ‪‬ﺎﺑﹺﺮﹺ ﺑ‪‬ﻦﹺ ﻋ‪‬ﺒ‪‬ﺪ‪ ‬ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻦ‪ ‬ﺃﹶﺑﹺﻲ ﺑ‪‬ﺮ‪‬ﺩﺓﹶ ﺭ‪‬ﺿ‪‬ﻲ‪‬‬
‫ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻨ‪‬ﻪ‪ ‬ﻗﹶﺎﻝﹶ ﻛﹶﺎﻥﹶ ﺍﻟﻨ‪‬ﺒﹺﻲ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪ ‬ﱠﻠﻢ‪ ‬ﻳ‪‬ﻘﹸﻮﻝﹸ ﻟﹶﺎ ﻳ‪‬ﺠ‪‬ﻠﹶﺪ‪ ‬ﻓﹶﻮ‪‬ﻕ‪ ‬ﻋ‪‬ﺸ‪‬ﺮﹺ ﺟ‪‬ﻠﹶﺪ‪‬ﺍﺕ‪ ‬ﺇﹺﻟﱠﺎ ﻓ‪‬ﻲ‬
‫ﺣ‪‬ﺪ‪ ‬ﻣ‪‬ﻦ‪ ‬ﺣ‪‬ﺪ‪‬ﻭﺩ‪ ‬ﺍﻟﻠﱠﻪ‪‬‬
‫ﻣﺴﻠﻢ ) ‪ ( ٣٢٢٢‬ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ‪:‬‬
‫ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﺃﹶﺣ‪‬ﻤ‪‬ﺪ‪ ‬ﺑ‪‬ﻦ‪ ‬ﻋ‪‬ﻴﺴ‪‬ﻰ ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﺍﺑ‪‬ﻦ‪ ‬ﻭ‪‬ﻫ‪‬ﺐﹴ ﺃﹶﺧ‪‬ﺒ‪‬ﺮ‪‬ﻧﹺﻲ ﻋ‪‬ﻤ‪‬ﺮ‪‬ﻭ ﻋ‪‬ﻦ‪ ‬ﺑ‪‬ﻜﹶﻴ‪‬ﺮﹺ ﺑ‪‬ﻦﹺ ﺍﹾﻟﺄﹶﺷ‪‬ﺞ‪ ‬ﻗﹶﺎﻝﹶ ﺑ‪‬ﻴ‪‬ﻨ‪‬ﺎ‬
‫ﻧ‪‬ﺤ‪‬ﻦ‪ ‬ﻋ‪‬ﻨ‪‬ﺪ‪ ‬ﺳ‪‬ﻠﹶﻴ‪‬ﻤ‪‬ﺎﻥﹶ ﺑ‪‬ﻦﹺ ﻳ‪‬ﺴ‪‬ﺎﺭﹴ ﺇﹺﺫﹾ ﺟ‪‬ﺎﺀَﻩ‪ ‬ﻋ‪‬ﺒ‪‬ﺪ‪ ‬ﺍﻟﺮ‪‬ﺣ‪‬ﻤ‪‬ﻦﹺ ﺑ‪‬ﻦ‪ ‬ﺟ‪‬ﺎﺑﹺﺮﹴ ﻓﹶﺤ‪‬ﺪ‪‬ﺛﹶﻪ‪ ‬ﹶﻓﺄﹶﻗﹾﺒ‪‬ﻞﹶ ﻋ‪‬ﻠﹶﻴ‪‬ﻨ‪‬ﺎ ﺳ‪‬ـﻠﹶﻴ‪‬ﻤ‪‬ﺎﻥﹸ‬
‫ﻓﹶﻘﹶﺎﻝﹶ ﺣ‪‬ﺪ‪‬ﺛﹶﻨﹺﻲ ﻋ‪‬ﺒ‪‬ﺪ‪ ‬ﺍﻟﺮ‪‬ﺣ‪‬ﻤ‪‬ﻦﹺ ﺑ‪‬ﻦ‪ ‬ﺟ‪‬ﺎﺑﹺﺮﹴ ﻋ‪‬ﻦ‪ ‬ﺃﹶﺑﹺﻴﻪ‪ ‬ﻋ‪‬ﻦ‪ ‬ﺃﹶﺑﹺﻲ ﺑ‪‬ﺮ‪‬ﺩ‪‬ﺓﹶ ﺍﹾﻟﺄﹶﻧ‪‬ﺼ‪‬ﺎﺭﹺﻱ‪ ‬ﺃﹶﻧ‪‬ﻪ‪ ‬ﺳ‪‬ﻤ‪‬ﻊ‪ ‬ﺭ‪‬ﺳ‪‬ﻮﻝﹶ ﺍﻟﻠﱠﻪ‪‬‬
‫ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪ ‬ﱠﻠﻢ‪ ‬ﻳ‪‬ﻘﹸﻮﻝﹸ ﻟﹶﺎ ﻳ‪‬ﺠ‪‬ﻠﹶﺪ‪ ‬ﺃﹶﺣ‪‬ﺪ‪ ‬ﻓﹶﻮ‪‬ﻕ‪ ‬ﻋ‪‬ﺸ‪‬ﺮ‪‬ﺓ‪ ‬ﺃﹶﺳ‪‬ﻮ‪‬ﺍﻁ‪ ‬ﺇﹺﻟﱠﺎ ﻓ‪‬ﻲ ﺣ‪‬ﺪ‪ ‬ﻣ‪‬ﻦ‪ ‬ﺣ‪‬ـﺪ‪‬ﻭﺩ‪‬‬
 ١٤٥  
‫ﺍﻟﻠﱠﻪ‬
، ‫ ﻣﺎ ﺑﻌﺪﻩ ﺗﻴﻪ‬‫ﺎ ﺍﻟﺪﺧﻮﻝ ﰲ ﺗﻴﻪ‬‫ﻦ ﻳﺮﻳﺪ ﻣﻨ‬‫ﺮﻳﻦ ﻣ‬‫ﻠﲔ ﻭﺍﳌﺰﻣ‬‫ ﻭﺳﻴﻘﻒ ﻣﻦ ﻫﺆﻻﺀ ﺍﳌﻄﺒ‬..
.. ‫ ﺁﻣﻼﹰ ﺃﻥ ﻧﻄﻠﱢﻖ ﻋﻘﻮﻟﻨﺎ ﻭﻧﺴﲑ ﺧﻠﻔﻪ ﻛﺎﻟﻘﻄﻴﻊ‬، ‫ﻟﻜﻲ ﻻ ﻧﺼﻞ ﺇﱃ ﻧﺘﻴﺠﺔ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ‬
‫ ﺻـﺤﻴﺢ ﻣﺴـﻠﻢ‬: ‫ﻄﹶﻊ ﻣﻦ ﻛﺘﺎﺏ‬‫ ﺍﻟﺘﺎﱄ ﺍﳌﹸﻘﺘ‬‫ ﳌﺎﺫﺍ ﻻ ﺗﻨﻈﺮﻭﻥ ﰲ ﺍﻟﻨﺺ‬: ‫ﻳﻘﻒ ﻟﻴﻘﻮﻝ ﻟﻨﺎ‬
.. ‫ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‬‫ﺑﺸﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻓﻴﻤﺎ ﳜﺺ‬
 ]]












–
–
 ‫‪١٤٦  ‬‬
‫‪‬‬
‫‪.. [[ ‬‬
‫‪ ..‬ﻫﻨﺎ ﻭﺣﲔ ﻭ‪‬ﺿ‪‬ﻊ ﻗﻮﺍﻧﲔ ﻫﺬﻩ ﺍﻟﺪﻭﻟﺔ ﺍﻟﺪ‪‬ﻳﻨﻴ‪‬ﺔ ﺍﳌﻔﺘﺮﺿﺔ ‪ ،‬ﺳﻴﻘﻒ ﻣﻦ ﻫﺆﻻﺀ ﺍﳌﻄﺒ‪‬ﻠﲔ‬
‫ﻭﺍﳌﺰﻣ‪‬ﺮﻳﻦ ﳍﺎ ﻣﻦ ﻳﻘﻮﻝ ‪ :‬ﻻ ﺑﺪ‪ ‬ﻣﻦ ﻭﺿﻊ ﻗﺎﻧﻮﻥ ﰲ ﺗﺸﺮﻳﻌﺎﺕ ﻫﺬﻩ ﺍﻟﺪﻭﻟﺔ ﻳﻘﻀﻲ ﺑﻘﺘﻞ ﻣﻦ‬
‫ﻳﻌﻮﺩ ﻟﺸﺮﺏ ﺍﳋﻤﺮ ﰲ ﺍﳌﺮ‪‬ﺓ ﺍﻟﺮﺍﺑﻌﺔ ‪ ،‬ﳏﺘﺠ‪‬ﺎﹰ ﺑﺎﳊﺪﻳﺚ ﺍﻟﺘﺎﱄ ‪:‬‬
‫ﺃﲪﺪ ) ‪ ( ١٠٣١١‬ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ‪:‬‬
‫ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﺳ‪‬ﻠﹶﻴ‪‬ﻤ‪‬ﺎﻥﹸ ﺑ‪‬ﻦ‪ ‬ﺩ‪‬ﺍﻭ‪‬ﺩ‪ ‬ﺃﹶﺧ‪‬ﺒ‪‬ﺮ‪‬ﻧ‪‬ﺎ ﺃﹶﺑ‪‬ﻮ ﻋ‪‬ﻮ‪‬ﺍﻧ‪‬ﺔﹶ ﻋ‪‬ﻦ‪ ‬ﻋ‪‬ﻤ‪‬ﺮ‪ ‬ﺑ‪‬ﻦﹺ ﺃﹶﺑﹺﻲ ﺳ‪‬ﻠﹶﻤ‪‬ﺔﹶ ﻋ‪‬ﻦ‪ ‬ﺃﹶﺑﹺﻴﻪ‪ ‬ﻋ‪‬ﻦ‪ ‬ﺃﹶﺑﹺـﻲ‬
‫ﻫ‪‬ﺮ‪‬ﻳ‪‬ﺮ‪‬ﺓﹶ ﺃﹶﻥﱠ ﺍﻟﻨ‪‬ﺒﹺﻲ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪ ‬ﱠﻠﻢ‪ ‬ﻗﹶﺎﻝﹶ ﺇﹺﺫﹶﺍ ﺷ‪‬ﺮﹺﺏ‪ ‬ﺍﻟﹾﺨ‪‬ﻤ‪‬ﺮ‪ ‬ﻓﹶﺎﺟ‪‬ﻠ‪‬ـﺪ‪‬ﻭﻩ‪ ‬ﻓﹶـﺈﹺﻥﹾ ﻋ‪‬ـﺎﺩ‪‬‬
‫ﻓﹶﺎﺟ‪‬ﻠ‪‬ﺪ‪‬ﻭﻩ‪ ‬ﻓﹶﻘﹶﺎﻝﹶ ﻓ‪‬ﻲ ﺍﻟﺮ‪‬ﺍﺑﹺﻌ‪‬ﺔ‪ ‬ﻓﹶﺎﻗﹾﺘ‪‬ﻠﹸﻮﻩ‪‬‬
‫‪ ..‬ﻭﻣﻦ ﺫﺍﺕ ﺍﳉﻮﻗﺔ ﺳﻴﻘﻒ ﻣﻄﺒ‪‬ﻞ ﻭﻣﺰﻣ‪‬ﺮ ﺁﺧﺮ ﻣﻌﺘﺮﺿﺎﹰ ﻋﻠﻰ ﺫﻟﻚ ﻟﻴﻘﻮﻝ ﻟﻨﺎ ‪ :‬ﻻ ‪،‬‬
‫ﻻ ﻳ‪‬ﻘﺘﻞ ‪ ،‬ﳏﺘﺠ‪‬ﺎﹰ ﺑﺎﳊﺪﻳﺚ ﺍﻟﺘﺎﱄ ‪:‬‬
‫ﺃﲪﺪ ) ‪ ( ٧٥٧٠‬ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ‪:‬‬
‫ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﻳ‪‬ﺰﹺﻳﺪ‪ ‬ﺃﹶﺧ‪‬ﺒ‪‬ﺮ‪‬ﻧ‪‬ﺎ ﺍﺑ‪‬ﻦ‪ ‬ﺃﹶﺑﹺﻲ ﺫ‪‬ﺋﹾﺐﹴ ﻋ‪‬ﻦﹺ ﺍﻟﹾﺤ‪‬ﺎﺭﹺﺙ‪ ‬ﺑ‪‬ﻦﹺ ﻋ‪‬ﺒ‪‬ﺪ‪ ‬ﺍﻟﺮ‪‬ﺣ‪‬ﻤ‪‬ﻦﹺ ﻋ‪‬ﻦ‪ ‬ﺃﹶﺑﹺﻲ ﺳ‪‬ﻠﹶﻤ‪‬ﺔﹶ ﻋ‪‬ـﻦ‪‬‬
‫ﺃﹶﺑﹺﻲ ﻫ‪‬ﺮ‪‬ﻳ‪‬ﺮ‪‬ﺓﹶ ﻗﹶﺎﻝﹶ ﻗﹶﺎﻝﹶ ﺭ‪‬ﺳ‪‬ﻮﻝﹸ ﺍﻟﻠﱠﻪ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪ ‬ﱠﻠﻢ‪ ‬ﺇﹺﻥﹾ ﺳ‪‬ﻜ‪‬ﺮ‪ ‬ﻓﹶﺎﺟ‪‬ﻠ‪‬ﺪ‪‬ﻭﻩ‪ ‬ﺛﹸﻢ‪ ‬ﺇﹺﻥﹾ ﺳ‪‬ـﻜ‪‬ﺮ‪‬‬
‫ﻓﹶﺎﺟ‪‬ﻠ‪‬ﺪ‪‬ﻭﻩ‪ ‬ﻓﹶﺈﹺﻥﹾ ﻋ‪‬ﺎﺩ‪ ‬ﻓ‪‬ﻲ ﺍﻟﺮ‪‬ﺍﺑﹺﻌ‪‬ﺔ‪ ‬ﻓﹶﺎﺿ‪‬ﺮﹺﺑ‪‬ﻮﺍ ﻋ‪‬ﻨ‪‬ﻘﹶﻪ‪ ‬ﻗﹶﺎﻝﹶ ﺍﻟﺰ‪‬ﻫ‪‬ﺮﹺﻱ‪ ‬ﻓﹶﺄﹸﺗ‪‬ﻲ‪ ‬ﺭ‪‬ﺳ‪‬ﻮﻝﹸ ﺍﻟﻠﱠﻪ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠـﻪ‪‬‬
‫ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪ ‬ﱠﻠﻢ‪ ‬ﺑﹺﺮ‪‬ﺟ‪‬ﻞﹴ ﺳ‪‬ﻜﹾﺮ‪‬ﺍﻥﹶ ﻓ‪‬ﻲ ﺍﻟﺮ‪‬ﺍﺑﹺﻌ‪‬ﺔ‪ ‬ﻓﹶﺨ‪‬ﻠﱠﻰ ﺳ‪‬ﺒﹺﻴﻠﹶﻪ‪‬‬
‫‪ ..‬ﻓﻔﻲ ﺃﺣﻜﺎﻡ ﻫﺬﻩ ﺍﻟﺪﻭﻟﺔ ﺍﻟﱵ ﻳﻄﺒ‪‬ﻠﻮﻥ ﻭﻳﺰﻣ‪‬ﺮﻭﻥ ﳍﺎ ‪ ،‬ﻭﰲ ﻗﻮﺍﻧﻴﻨﻬﺎ ‪ ،‬ﻣﺎ ﺣﻜﻢ ﻣﻦ‬
‫ﺷﺮﺏ ﺍﳋﻤﺮ ﰲ ﺍﳌﺮ‪‬ﺓ ﺍﻟﺮﺍﺑﻌﺔ ‪ ،‬ﻫﻞ ﻳ‪‬ﻀﺮ‪‬ﺏ ﻋﻨﻘﻪ ‪ ،‬ﺃﻡ ﻳ‪‬ﺨﻠﹼﻰ ﺳﺒﻴﻠﻪ ؟!!! ‪ ..‬ﻭﻫﻞ ﰲ ﻫﺬﻩ‬
‫ﺍﻟﻘﻮﺍﻧﲔ ﻳ‪‬ﺠﻠﺪ ﻋﺸﺮﺓ ﺃﺳﻮﺍﻁ ] ‪‬‬
‫‪ ، [ ‬ﺃﻡ ﻳ‪‬ﺠﻠﹶﺪ ﲬﺴﺔ ﻭﺳﺒﻌﲔ ] ‪‬‬
‫‪ ، [ ‬ﺃﻡ ﻳ‪‬ﺠﻠﺪ ﺩﻭﻥ ﺍﳌﺎﺋﺔ ] ‪‬‬
 ‫‪١٤٧  ‬‬
‫‪ ، [ ‬ﺃﻡ ﻻ ﻳ‪‬ﻀﺮﺏ ﺃﻛﺜﺮ ﻣﻦ ﺛﻼﺛﺔ ﰲ ﺍﻷﺩﺏ ] ‪‬‬
‫‪ ، [ ‬ﺃﻡ ‪ ....‬ﺃﻡ ‪ ....‬ﺃﻡ ‪....‬‬
‫؟!!!!!!! ‪..‬‬
‫ﻭﻫﻨﺎ ﻧﺴﺄﳍﻢ ‪ :‬ﻗﻮﺍﻧﲔ ﻫﺬﻩ ﺍﻟﺪﻭﻟﺔ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ) ﺍﳋﻤﺮ ( ‪ ،‬ﻭﺍﻟﱵ ﺗﺮﻳﺪﻭﻥ ﺗﻘﻨﻴﻨﻬﺎ‬
‫ﰲ ﺩﻭﻟﺘﻜﻢ ﺍﻟﱵ ﺗﻄﺒ‪‬ﻠﻮﻥ ﻭﺗﺰﻣ‪‬ﺮﻭﻥ ﳍﺎ ‪ ،‬ﻫﻞ ﻫﻲ ﺣﺴﺐ ﺭﺃﻱ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ؟ ‪ ،‬ﺃﻡ ﻫﻲ‬
‫ﺣﺴﺐ ﺭﺃﻱ ﺍﺑﻦ ﺃﰊ ﻟﻴﻠﻰ ؟ ‪ ،‬ﺃﻡ ﻫﻲ ﺣﺴﺐ ﺭﺃﻱ ﺍﺑﻦ ﺷﱪﻣﺔ ‪ ،‬ﺃﻡ ﻫﻲ ﺣﺴﺐ ﺭﺃﻱ ﺍﺑﻦ‬
‫ﺃﰊ ﺫﺋﺐ ؟ ﺃﻡ ‪ .........‬؟ ‪ .....‬ﻫﺬﺍ ﰲ ﺟﺰﺋﻴ‪‬ﺔ ﻭﺍﺣﺪﺓ ‪ ،‬ﻭﻭﻓﻖ ﻣﻨﻈﺎﺭ ﻭﺍﺣﺪ ﻫﻮ ﻣﻨﻈﺎﺭ‬
‫ﺃﻫﻞ ﺍﻟﺴﻨ‪‬ﺔ ﻭﺍﳉﻤﺎﻋﺔ ‪ ..‬ﻓﻜﻴﻒ ﺇﺫﺍﹰ ﳝﻜﻨﻨﺎ ﺃﻥ ﻧﺘﺨﻴ‪‬ﻞ ﺍﻷﻣﺮ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﳐﺘﻠﻒ ﻃﻮﺍﺋﻒ‬
‫ﺍﻷﻣ‪‬ﺔ ﻭﻣﺬﺍﻫﺒﻬﺎ ؟ !!! ‪..‬‬
‫‪ ..‬ﻭﻟﻮ ﻭﻗﻒ ﻣﻨﺘﻘﺪ‪ ‬ﻭﻗﺎﻝ ﻟﻜﻢ ‪ :‬ﻫﺬﻩ ﻟﻴﺴﺖ ﺩﻭﻟﺔ ﺩﻳﻨﻴ‪‬ﺔ ‪ ،‬ﺇﻧ‪‬ﻬﺎ ﺩﻭﻟﺔ ﺗﺎﺭﳜﻴ‪‬ﺔ ‪،‬‬
‫ﺃﺣﻜﺎﻣﻬﺎ ﺗﺎﺑﻌﺔ ﻵﺭﺍﺀ ﺭﺟﺎﻻﺕ ﺍﻟﺘﺎﺭﻳﺦ ﻭﺭﺅﺍﻫﻢ ﻭﺍﺧﺘﻼﻓﺎ‪‬ﻢ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻋﻠﻴﻜﻢ ﺃﻥ ﲣﺘﺎﺭﻭﺍ‬
‫ﺍﲰﻬﺎ ﻣﻦ ﻣﺮﺟﻌﻴ‪‬ﺘﻬﺎ ﺍﻟﺘﺎﺭﳜﻴ‪‬ﺔ ‪ ،‬ﻓﺘﻘﻮﻟﻮﺍ ‪ :‬ﻫﺬﻩ ﺩﻭﻟﺔ ﺍﺑﻦ ﺃﰊ ﻟﻴﻠﻰ ‪ ،‬ﺃﻭ ﺩﻭﻟﺔ ﺍﺑﻦ ﺷﱪﻣﺔ ﺃﻭ‬
‫‪ ........‬ﻓﻤﺎﺫﺍ ﻣﻦ ﺍﳌﻤﻜﻦ ﺃﻥ ﲡﻴﺒﻮﻩ ﺇﺟﺎﺑﺔ ﻣﻘﻨﻌﺔ ﺗﻘﻨﻊ ﻛﻞﱠ ﻣ‪‬ﻦ ﳝﻠﻚ ﺍﳊﺪ‪ ‬ﺍﻷﺩﱏ ﻣﻦ‬
‫ﺍﻟﺜﻘﺎﻓﺔ ﻭﺍﻟﻔﻜﺮ ﻭﺍﻟﻮﻋﻲ ؟!!!!!!!!! ‪ ..‬ﺇﻥﱠ ﺍﻟﻔﺎﺭﻕ ﺃﻳ‪‬ﻬﺎ ﺍﻟﺴﺎﺩﺓ ﺑﲔ ﺍﻟﺪﻭﻟﺔ ﺍﻟﺪ‪‬ﻳﻨﻴ‪‬ﺔ ﺍﳌﺒﻨﻴ‪‬ﺔ ﻋﻠﻰ‬
‫ﺃﺣﻜﺎﻡ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ) ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ( ﻭﺑﲔ ﺍﻟﺪﻭﻟﺔ ﺍﳌﺒﻨﻴ‪‬ﺔ ﻋﻠﻰ ﺭﺃﻱ ﻻﺑﻦ ﺷﱪﻣﺔ ﻭﻏﲑﻩ‬
‫‪ ،‬ﻳﻮﺍﺯﻱ ﲤﺎﻣﺎﹰ ﺍﻟﻔﺎﺭﻕ ﺑﲔ ﺍﷲ ﺗﻌﺎﱃ ﻭﺑﲔ ﺍﺑﻦ ﺷﱪﻣﺔ ‪..‬‬
‫‪ ..‬ﻫﺬﺍ ﺟﺰﺀ ﻣﻦ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﳌﺘﻌﻠﱢﻘﺔ ‪‬ﺬﻩ ﺍﳌﺴﺄﻟﺔ ‪ ..‬ﻭﳓﻦ ﻟﺴﻨﺎ ﳐﺘﻠﻔﲔ ﻋﻠﻰ ﺣﺮﻣﺔ‬
‫ﺷﺮﺏ ﺍﳋﻤﺮ ﺍﻟﻮﺍﺿﺤﺔ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ..‬ﻭﻟﻜﻦ ‪ ..‬ﰲ ﻫﺬﻩ ﺍﻟﺪﻭﻟﺔ ﺍﻟﺘﺎﺭﳜﻴ‪‬ﺔ ﺍﻟﱵ‬
‫ﻳﺴﻤ‪‬ﻮ‪‬ﺎ ﺑﺎﻟﺪﻭﻟﺔ ﺍﻹﺳﻼﻣﻴ‪‬ﺔ ﺍ‪‬ﺴ‪‬ﺪﺓ ﻟﻌﲔ ﻣﺮﺍﺩ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﺍﻟﱵ ﻳﻌﺘﻘﺪ ﺍﳌﻄﺒ‪‬ﻠﻮﻥ ﻭﺍﳌﺰﻣ‪‬ﺮﻭﻥ‬
‫ﳍﺎ ﺑﺼﺪﻕ ﻛﻞﱢ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺎﺕ ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ‪ ..‬ﰲ ﻫﺬﻩ ﺍﻟﺪﻭﻟﺔ ﺍﳌﻔﺘﺮﺿﺔ ‪ ،‬ﻭﺣﺴﺐ ﻫﺬﻩ‬
‫ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﳌﺘﻨﺎﻗﻀﺔ ‪ ،‬ﻫﻞ ﻣﻦ ﺍﳌﻤﻜﻦ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺣﻜﻢ ﻣﺎ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺩﻭﻥ ﺍﻻﺻﻄﺪﺍﻡ‬
‫ﻣﻊ ﺃﺣﻜﺎﻡ ﺃﺧﺮﻯ ﲢﻤﻠﻬﺎ ﺫﺍﺕ ﺍﻟﺮﻭﺍﻳﺎﺕ ؟ ‪ .....‬ﻭﻛﻢ ﺩﻭﻟﺔ ﺇﺳﻼﻣﻴ‪‬ﺔ ﳐﺘﻠﻔﺔ ﻣﻦ ﺍﳌﻤﻜﻦ‬
‫‪١٤٨  ‬‬
‫ﺃﻥ ﻧﻀﻊ ﳍﺎ ﻗﻮﺍﻧﲔ ﻣﺘﻨﺎﻗﻀﺔ ﺑﻨﺎﺀ ﻋﻠﻰ ﺍﻟﺘﻨﺎﻗﻀﺎﺕ ﺍﻟﱵ ﻧﺮﺍﻫﺎ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ‪ ،‬ﻭﺍﻟﱵ ﻻ‬
‫ﲣﺘﻠﻒ ﻋﻦ ﺍﻟﺘﻨﺎﻗﻀﺎﺕ ﰲ ﺃﻱ‪ ‬ﻣﺴﺄﻟﺔ ﻓﻘﻬﻴ‪‬ﺔ ﺃﹸﺧﺮﻯ ؟!!!!!!! ‪ ..‬ﻛﻢ ﺩﻭﻟﺔ ﺇﺳﻼﻣﻴ‪‬ﺔ ﳐﺘﻠﻔﺔ‬
‫ﻣﻦ ﺍﳌﻤﻜﻦ ﺗﻜﻮﻳﻨﻬﺎ ﻣﻦ ﻫﺬﻩ ﺍﳌﺘﻨﺎﻗﻀﺎﺕ ؟!!!!!!! ‪ ..‬ﻛﻢ ؟!!!!!!! ‪..‬‬
‫‪ ..‬ﰲ ﻫﺬﻩ ﺍﻟﺪﻭﻟﺔ ﺍﳌﻔﺘﺮﺿﺔ ﺳﻴﻘﻒ ﻣﻦ ﺍﳌﻄﺒ‪‬ﻠﲔ ﻭﺍﳌﺰﻣ‪‬ﺮﻳﻦ ﳍﺎ ﻟﻴﻘﻮﻝ ‪ :‬ﻋﻠﻴﻜﻢ ﺃﻥ‬
‫ﺗﻀﻌﻮﺍ ﻓﻴﻬﺎ ﺣﻜﻤﺎﹰ ﳝﻨﻊ ﺍﳌﻮﺍﻃﻨﲔ ﻣﻦ ﻳﺴﻤ‪‬ﻮﺍ ﺑﺄﹶﺭ‪‬ﺑ‪‬ﻌ‪‬ﺔ‪ ‬ﺃﹶﺳ‪‬ﻤ‪‬ﺎﺀٍ ﺃﹶﻓﹾﻠﹶﺢ‪ ‬ﻭ‪‬ﺭ‪‬ﺑ‪‬ﺎﺡﹴ ﻭ‪‬ﻳ‪‬ﺴ‪‬ﺎﺭﹴ ﻭ‪‬ﻧ‪‬ﺎﻓ‪‬ﻊﹴ ‪،‬‬
‫ﻭﺫﻟﻚ ﺍﻟﺘﺰﺍﻣﺎﹰ ﺑﺎﻟﺴﻨ‪‬ﺔ ﺍﻟﺸﺮﻳﻔﺔ ) ﺣﺴﺐ ﺗﺼﻮ‪‬ﺭﻫﻢ ﳍﺎ ( ﺍﻟﱵ ﳛﻤﻠﻬﺎ ﺍﳊﺪﻳﺚ ﺍﻟﺘﺎﱄ ‪..‬‬
‫ﻣﺴﻠﻢ ) ‪ ( ٣٩٨٣‬ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ‪:‬‬
‫ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﻳ‪‬ﺤ‪‬ﻴ‪‬ﻰ ﺑ‪‬ﻦ‪ ‬ﻳ‪‬ﺤ‪‬ﻴ‪‬ﻰ ﻭ‪‬ﺃﹶﺑ‪‬ﻮ ﺑ‪‬ﻜﹾﺮﹺ ﺑ‪‬ﻦ‪ ‬ﺃﹶﺑﹺﻲ ﺷ‪‬ﻴ‪‬ﺒ‪‬ﺔﹶ ﻗﹶﺎﻝﹶ ﺃﹶﺑ‪‬ﻮ ﺑ‪‬ﻜﹾﺮﹴ ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﻣ‪‬ﻌ‪‬ﺘ‪‬ﻤ‪‬ﺮ‪ ‬ﺑ‪‬ﻦ‪ ‬ﺳ‪‬ﻠﹶﻴ‪‬ﻤ‪‬ﺎ ﹶﻥ‬
‫ﻋ‪‬ﻦ‪ ‬ﺍﻟﺮ‪‬ﻛﹶﻴ‪‬ﻦﹺ ﻋ‪‬ﻦ‪ ‬ﺃﹶﺑﹺﻴﻪ‪ ‬ﻋ‪‬ﻦ‪ ‬ﺳ‪‬ﻤ‪‬ﺮ‪‬ﺓﹶ ﻭ ﻗﹶﺎﻝﹶ ﻳ‪‬ﺤ‪‬ﻴ‪‬ﻰ ﺃﹶﺧ‪‬ﺒ‪‬ﺮ‪‬ﻧ‪‬ﺎ ﺍﻟﹾﻤ‪‬ﻌ‪‬ﺘ‪‬ﻤ‪‬ﺮ‪ ‬ﺑ‪‬ﻦ‪ ‬ﺳ‪‬ﻠﹶﻴ‪‬ﻤ‪‬ﺎﻥﹶ ﻗﹶـﺎﻝﹶ ﺳ‪‬ـﻤ‪‬ﻌ‪‬ﺖ‪‬‬
‫ﺍﻟﺮ‪‬ﻛﹶﻴ‪‬ﻦ‪ ‬ﻳ‪‬ﺤ‪‬ﺪ‪‬ﺙﹸ ﻋ‪‬ﻦ‪ ‬ﺃﹶﺑﹺﻴﻪ‪ ‬ﻋ‪‬ﻦ‪ ‬ﺳ‪‬ﻤ‪‬ﺮ‪‬ﺓﹶ ﺑ‪‬ﻦﹺ ﺟ‪‬ﻨ‪‬ﺪ‪‬ﺏﹴ ﻗﹶﺎﻝﹶ ﻧ‪‬ﻬ‪‬ﺎﻧ‪‬ﺎ ﺭ‪‬ﺳ‪‬ﻮﻝﹸ ﺍﻟﻠﱠﻪ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠـﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ـﻪ‪‬‬
‫ﻭ‪‬ﺳ‪ ‬ﱠﻠﻢ‪ ‬ﺃﹶﻥﹾ ﻧ‪‬ﺴ‪‬ﻤ‪‬ﻲ‪ ‬ﺭ‪‬ﻗ‪‬ﻴﻘﹶﻨ‪‬ﺎ ﺑﹺﺄﹶﺭ‪‬ﺑ‪‬ﻌ‪‬ﺔ‪ ‬ﺃﹶﺳ‪‬ﻤ‪‬ﺎﺀٍ ﺃﹶﻓﹾﻠﹶﺢ‪ ‬ﻭ‪‬ﺭ‪‬ﺑ‪‬ﺎﺡﹴ ﻭ‪‬ﻳ‪‬ﺴ‪‬ﺎﺭﹴ ﻭ‪‬ﻧ‪‬ﺎﻓ‪‬ﻊﹴ‬
‫ﻣﺴﻠﻢ ) ‪ ( ٣٩٨٤‬ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ‪:‬‬
‫ﻭ ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﻗﹸﺘ‪‬ﻴ‪‬ﺒ‪‬ﺔﹸ ﺑ‪‬ﻦ‪ ‬ﺳ‪‬ﻌ‪‬ﻴﺪ‪ ‬ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﺟ‪‬ﺮﹺﻳﺮ‪ ‬ﻋ‪‬ﻦ‪ ‬ﺍﻟﺮ‪‬ﻛﹶﻴ‪‬ﻦﹺ ﺑ‪‬ﻦﹺ ﺍﻟﺮ‪‬ﺑﹺﻴﻊﹺ ﻋ‪‬ﻦ‪ ‬ﺃﹶﺑﹺﻴﻪ‪ ‬ﻋ‪‬ﻦ‪ ‬ﺳ‪‬ﻤ‪‬ﺮ‪‬ﺓﹶ ﺑ‪‬ـﻦﹺ‬
‫ﺴﻢ‪ ‬ﻏﹸﻠﹶﺎﻣ‪‬ﻚ‪ ‬ﺭ‪‬ﺑ‪‬ﺎﺣﺎﹰ ﻭ‪‬ﻟﹶﺎ ﻳ‪‬ﺴ‪‬ﺎﺭﺍﹰ ﻭ‪‬ﻟﹶﺎ‬
‫ﺟ‪‬ﻨ‪‬ﺪ‪‬ﺏﹴ ﻗﹶﺎﻝﹶ ﻗﹶﺎﻝﹶ ﺭ‪‬ﺳ‪‬ﻮﻝﹸ ﺍﻟﻠﱠﻪ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪ ‬ﱠﻠﻢ‪ ‬ﻟﹶﺎ ﺗ‪ ‬‬
‫ﺃﹶﻓﹾﻠﹶﺢ‪ ‬ﻭ‪‬ﻟﹶﺎ ﻧ‪‬ﺎﻓ‪‬ﻌﺎﹰ‬
‫‪ ..‬ﺑﻌﺪ ﺫﻟﻚ ‪ ..‬ﺳﻴﻘﻒ ﻣﻄﺒ‪‬ﻞ ﻭﻣﺰﻣ‪‬ﺮ ﺁﺧﺮ ﻣﻦ ﺫﺍﺕ ﺍﻟﺪﺍﻋﲔ ﳍﺬﻩ ﺍﻟﺪﻭﻟﺔ ﺍﻟﺘﺎﺭﳜﻴ‪‬ﺔ‬
‫ﻟﻴﻘﻮﻝ ﻟﻨﺎ ‪ :‬ﻻ ‪ ،‬ﳚﺐ ﺃﻻﱠ ﻧﻀﻊ ﺣﻜﻤﺎﹰ ﰲ ﺫﻟﻚ ‪ ،‬ﻭﺫﻟﻚ ﺍﺗ‪‬ﺒﺎﻋﺎﹰ ﻟﻠﺴﻨ‪‬ﺔ ﺍﻟﺸﺮﻳﻔﺔ ) ﺣﺴﺐ‬
‫ﺗﺼﻮ‪‬ﺭﻫﻢ ﳍﺎ ( ﻭﺫﻟﻚ ﺑﻨﺎﺀ ﻋﻠﻰ ﺍﳊﺪﻳﺚ ﺍﻟﺘﺎﱄ ‪..‬‬
‫ﻣﺴﻠﻢ ) ‪ ( ٣٩٨٦‬ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ‪:‬‬
‫ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﻣ‪‬ﺤ‪‬ﻤ‪‬ﺪ‪ ‬ﺑ‪‬ﻦ‪ ‬ﺃﹶﺣ‪‬ﻤ‪‬ﺪ‪ ‬ﺑ‪‬ﻦﹺ ﺃﹶﺑﹺﻲ ﺧ‪‬ﻠﹶﻒ‪ ‬ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﺭ‪‬ﻭ‪‬ﺡ‪ ‬ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﺍﺑ‪‬ﻦ‪ ‬ﺟ‪‬ﺮ‪‬ﻳ‪‬ﺞﹴ ﺃﹶﺧ‪‬ﺒ‪‬ﺮ‪‬ﻧﹺﻲ ﺃﹶﺑ‪‬ـﻮ‬
‫ﺍﻟﺰ‪‬ﺑ‪‬ﻴ‪‬ﺮﹺ ﺃﹶﻧ‪‬ﻪ‪ ‬ﺳ‪‬ﻤ‪‬ﻊ‪ ‬ﺟ‪‬ﺎﺑﹺﺮ‪ ‬ﺑ‪‬ﻦ‪ ‬ﻋ‪‬ﺒ‪‬ﺪ‪ ‬ﺍﻟﻠﱠﻪ‪ ‬ﻳ‪‬ﻘﹸﻮﻻ ﺃﹶﺭ‪‬ﺍﺩ‪ ‬ﺍﻟﻨ‪‬ﺒﹺﻲ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪ ‬ﱠﻠﻢ‪ ‬ﺃﹶﻥﹾ ﻳ‪‬ﻨ‪‬ﻬ‪‬ﻰ ﻋ‪‬ـﻦ‪‬‬
‫ﺃﹶﻥﹾ ﻳ‪‬ﺴ‪‬ﻤ‪‬ﻰ ﺑﹺﻴ‪‬ﻌ‪‬ﻠﹶﻰ ﻭ‪‬ﺑﹺﺒ‪‬ﺮ‪‬ﻛﹶﺔﹶ ﻭ‪‬ﺑﹺﺄﹶﻓﹾﻠﹶﺢ‪ ‬ﻭ‪‬ﺑﹺﻴ‪‬ﺴ‪‬ﺎﺭﹴ ﻭ‪‬ﺑﹺﻨ‪‬ﺎﻓ‪‬ﻊﹴ ﻭ‪‬ﺑﹺﻨ‪‬ﺤ‪‬ﻮﹺ ﺫﹶﻟ‪‬ﻚ‪ ‬ﺛﹸﻢ‪ ‬ﺭ‪‬ﺃﹶﻳ‪‬ﺘ‪‬ﻪ‪ ‬ﺳ‪‬ﻜﹶﺖ‪ ‬ﺑ‪‬ﻌ‪‬ﺪ‪ ‬ﻋ‪‬ﻨ‪‬ﻬ‪‬ﺎ‬
‫‪١٤٩  ‬‬
‫ﻓﹶﻠﹶﻢ‪ ‬ﻳ‪‬ﻘﹸﻞﹾ ﺷ‪‬ﻴ‪‬ﺌﺎﹰ ﺛﹸﻢ‪ ‬ﻗﹸﹺﺒﺾ‪ ‬ﺭ‪‬ﺳ‪‬ﻮﻝﹸ ﺍﻟﻠﱠﻪ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪ ‬ﱠﻠﻢ‪ ‬ﻭ‪‬ﹶﻟﻢ‪ ‬ﻳ‪‬ﻨ‪‬ﻪ‪ ‬ﻋ‪‬ﻦ‪ ‬ﺫﹶﻟ‪‬ﻚ‪ ‬ﺛﹸـﻢ‪ ‬ﺃﹶﺭ‪‬ﺍﺩ‪‬‬
‫ﻋ‪‬ﻤ‪‬ﺮ‪ ‬ﺃﹶﻥﹾ ﻳ‪‬ﻨ‪‬ﻬ‪‬ﻰ ﻋ‪‬ﻦ‪ ‬ﺫﹶﻟ‪‬ﻚ‪ ‬ﺛﹸﻢ‪ ‬ﺗ‪‬ﺮ‪‬ﻛﹶﻪ‪‬‬
‫‪ ..‬ﰲ ﻭﺿﻊ ﺍﻷﺣﻜﺎﻡ ﻭﺍﻟﺪﺳﺎﺗﲑ ﳍﺬﻩ ﺍﻟﺪﻭﻟﺔ ﺍﻟﱵ ﻳﻄﺒ‪‬ﻠﻮﻥ ﻭﻳﺰﻣ‪‬ﺮﻭﻥ ﳍﺎ ‪ ،‬ﺳﻴﻘﻒ‬
‫ﻣﻄﺒ‪‬ﻞ ﻭﻣﺰﻣ‪‬ﺮ ﻣﻨﻬﻢ ﻟﻴﻘﻮﻝ ﻟﻨﺎ ‪ :‬ﳊﻮﻡ ﺍﳊﻤﺮ ﺍﻷﻫﻠﻴ‪‬ﺔ ﳏﺮ‪‬ﻣﺔ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻻ ﺑﺪ‪ ‬ﻣﻦ ﻭﺿﻊ ﻗﺎﻧﻮﻥ‬
‫ﰲ ﺗﺸﺮﻳﻌﺎﺕ ﻫﺬﻩ ﺍﻟﺪﻭﻟﺔ ﻳ‪‬ﺤﺮ‪‬ﻡ ﺇﻋﻄﺎﺀ ﺭﺧﺼﺔ ﻟﻔﺘﺢ ﻣﻜﺎﻥ ﺑﻴﻊ ﻟﻠﺤﻮﻡ ﺍﳊﻤﺮ ﺍﻷﻫﻠﻴ‪‬ﺔ ‪،‬‬
‫ﺍﻟﺘﺰﺍﻣﺎﹰ ﺑﺎﻟﺴﻨ‪‬ﺔ ﺍﻟﺸﺮﻳﻔﺔ ‪ ،‬ﻭﺫﻟﻚ ﺑﻨﺎﺀ ﻋﻠﻰ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺘﺎﻟﻴﺔ ‪..‬‬
‫ﻣﺴﻠﻢ ) ‪ ( ٣٥٨٣‬ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ‪:‬‬
‫ﻭ ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﻣ‪‬ﺤ‪‬ﻤ‪‬ﺪ‪ ‬ﺑ‪‬ﻦ‪ ‬ﻋ‪‬ﺒ‪‬ﺪ‪ ‬ﺍﻟﻠﱠﻪ‪ ‬ﺑ‪‬ﻦﹺ ﻧ‪‬ﻤ‪‬ﻴ‪‬ﺮﹴ ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﺃﹶﺑﹺﻲ ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﻋ‪‬ﺒ‪‬ﻴ‪‬ﺪ‪ ‬ﺍﻟﻠﱠﻪ‪ ‬ﺣ‪‬ﺪ‪‬ﺛﹶﻨﹺﻲ ﻧ‪‬ﺎﻓ‪‬ﻊ‪ ‬ﻭ‪‬ﺳ‪‬ﺎﻟ‪‬ﻢ‪‬‬
‫ﻋ‪‬ﻦ‪ ‬ﺍﺑ‪‬ﻦﹺ ﻋ‪‬ﻤ‪‬ﺮ‪ ‬ﺃﹶﻥﱠ ﺭ‪‬ﺳ‪‬ﻮﻝﹶ ﺍﻟﻠﱠﻪ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪ ‬ﱠﻠﻢ‪ ‬ﻧ‪‬ﻬ‪‬ﻰ ﻋ‪‬ﻦ‪ ‬ﺃﹶﻛﹾﻞﹺ ﻟﹸﺤ‪‬ﻮﻡﹺ ﺍﻟﹾﺤ‪‬ﻤ‪‬ﺮﹺ ﺍﻟﹾﺄﹶﻫ‪‬ﻠ‪‬ﻴ‪‬ﺔ‪‬‬
‫ﻣﺴﻠﻢ ) ‪ ( ٣٥٩٠‬ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ‪:‬‬
‫ﻭ ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﺯ‪‬ﻫ‪‬ﻴ‪‬ﺮ‪ ‬ﺑ‪‬ﻦ‪ ‬ﺣ‪‬ﺮ‪‬ﺏﹴ ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﺟ‪‬ﺮﹺﻳﺮ‪ ‬ﻋ‪‬ﻦ‪ ‬ﻋ‪‬ﺎﺻ‪‬ﻢﹴ ﻋ‪‬ﻦ‪ ‬ﺍﻟﺸ‪‬ﻌ‪‬ﺒﹺﻲ‪ ‬ﻋ‪‬ﻦ‪ ‬ﺍﻟﹾﺒ‪‬ﺮ‪‬ﺍﺀِ ﺑ‪‬ﻦﹺ ﻋ‪‬ـﺎﺯﹺﺏﹴ‬
‫ﻗﹶﺎﻝﹶ ﺃﹶﻣ‪‬ﺮ‪‬ﻧ‪‬ﺎ ﺭ‪‬ﺳ‪‬ﻮﻝﹸ ﺍﻟﻠﱠﻪ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪ ‬ﱠﻠﻢ‪ ‬ﺃﹶﻥﹾ ﻧ‪‬ﻠﹾﻘ‪‬ﻲ‪ ‬ﻟﹸﺤ‪‬ـﻮﻡ‪ ‬ﺍﻟﹾﺤ‪‬ﻤ‪‬ـﺮﹺ ﺍﻟﹾﺄﹶﻫ‪‬ﻠ‪‬ﻴ‪‬ـﺔ‪ ‬ﻧﹺﻴﺌﹶـﺔﹰ‬
‫ﻭ‪‬ﻧ‪‬ﻀ‪‬ﻴﺠ‪‬ﺔﹰ ﺛﹸﻢ‪ ‬ﹶﻟﻢ‪ ‬ﻳ‪‬ﺄﹾﻣ‪‬ﺮ‪‬ﻧ‪‬ﺎ ﺑﹺﺄﹶﻛﹾﻠ‪‬ﻪ‪ ‬ﻭ ﺣ‪‬ﺪ‪‬ﺛﹶﻨﹺﻴﻪ‪ ‬ﺃﹶﺑ‪‬ﻮ ﺳ‪‬ﻌ‪‬ﻴﺪ‪ ‬ﺍﹾﻟﺄﹶﺷ‪‬ﺞ‪ ‬ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﺣ‪ ‬ﹾﻔﺺ‪ ‬ﻳ‪‬ﻌ‪‬ﻨﹺﻲ ﺍﺑ‪‬ﻦ‪ ‬ﻏ‪‬ﻴ‪‬ـﺎﺙ‪‬‬
‫ﻋ‪‬ﻦ‪ ‬ﻋ‪‬ﺎﺻ‪‬ﻢﹴ ﺑﹺﻬ‪‬ﺬﹶﺍ ﺍﻟﹾﺈﹺﺳ‪‬ﻨ‪‬ﺎﺩ‪ ‬ﻧ‪‬ﺤ‪‬ﻮ‪‬ﻩ‪‬‬
‫ﺍﻟﺒﺨﺎﺭﻱ ) ‪ ( ٣٩٠١‬ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ‪:‬‬
‫ﺣ‪‬ﺪ‪‬ﺛﹶﻨﹺﻲ ﺇﹺﺑ‪‬ﺮ‪‬ﺍﻫ‪‬ﻴﻢ‪ ‬ﺑ‪‬ﻦ‪ ‬ﻣ‪‬ﻮﺳ‪‬ﻰ ﺃﹶﺧ‪‬ﺒ‪‬ﺮ‪‬ﻧ‪‬ﺎ ﺍﺑ‪‬ﻦ‪ ‬ﺃﹶﺑﹺﻲ ﺯ‪‬ﺍﺋ‪‬ﺪ‪‬ﺓﹶ ﺃﹶﺧ‪‬ﺒ‪‬ﺮ‪‬ﻧ‪‬ﺎ ﻋ‪‬ﺎﺻ‪‬ﻢ‪ ‬ﻋ‪‬ﻦ‪ ‬ﻋ‪‬ﺎﻣ‪‬ﺮﹴ ﻋ‪‬ﻦ‪ ‬ﺍﻟﹾﺒ‪‬ـﺮ‪‬ﺍﺀِ‬
‫ﺑ‪‬ﻦﹺ ﻋ‪‬ﺎﺯﹺﺏﹴ ﺭ‪‬ﺿ‪‬ﻲ‪ ‬ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻨ‪‬ﻬ‪‬ﻤ‪‬ﺎ ﻗﹶﺎﻝﹶ ﺃﹶﻣ‪‬ﺮ‪‬ﻧ‪‬ﺎ ﺍﻟﻨ‪‬ﺒﹺﻲ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪ ‬ﱠﻠﻢ‪ ‬ﻓ‪‬ﻲ ﻏﹶﺰ‪‬ﻭ‪‬ﺓ‪ ‬ﺧ‪‬ﻴ‪‬ﺒ‪‬ـﺮ‪ ‬ﺃﹶﻥﹾ‬
‫ﻧ‪‬ﻠﹾﻘ‪‬ﻲ‪ ‬ﺍﻟﹾﺤ‪‬ﻤ‪‬ﺮ‪ ‬ﺍﻟﹾﺄﹶﻫ‪‬ﻠ‪‬ﻴ‪‬ﺔﹶ ﻧﹺﻴﺌﹶﺔﹰ ﻭ‪‬ﻧ‪‬ﻀ‪‬ﻴﺠ‪‬ﺔﹰ ﺛﹸﻢ‪ ‬ﹶﻟﻢ‪ ‬ﻳ‪‬ﺄﹾﻣ‪‬ﺮ‪‬ﻧ‪‬ﺎ ﺑﹺﺄﹶﻛﹾﻠ‪‬ﻪ‪ ‬ﺑ‪‬ﻌ‪‬ﺪ‪‬‬
‫ﻓﺎﻟﻌﺒﺎﺭﺓ ]] ﺛﹸﻢ‪ ‬ﹶﻟﻢ‪ ‬ﻳ‪‬ﺄﹾﻣ‪‬ﺮ‪‬ﻧ‪‬ﺎ ﺑﹺﺄﹶﻛﹾﻠ‪‬ﻪ‪ ‬ﺑ‪‬ﻌ‪‬ﺪ‪ [[ ‬ﰲ ﺍﳊﺪﻳﺚ ﺍﻷﺧﲑ ﺗﺒﻴ‪‬ﻦ ﻟﻨﺎ ﺃﻥﹼ ﻫﺬﺍ ﺍﻟﺘﺤﺮﱘ‬
‫ﻗﺪ ﺍﺳﺘﻤﺮ‪ ، ‬ﻓﺎﳌﻄﺒ‪‬ﻞ ﻭﺍﳌﺰﻣ‪‬ﺮ ﻣﻌﻪ ) ﺑﻨﺎﺀ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ( ﺩﻟﻴﻞ ﻻ ﻳ‪‬ﺮﺩ ‪..‬‬
‫‪ ..‬ﻭﺳﻴﻘﻒ ﻣﻄﺒ‪‬ﻞ ﻭﻣﺰﻣ‪‬ﺮ ﺁﺧﺮ ﻣﻦ ﺫﺍﺕ ﺍﳉﻮﻗﺔ ‪ ،‬ﻳﺴﺎﻧﺪ ﺍﳌﻄﺒ‪‬ﻞ ﻭﺍﳌﺰﻣ‪‬ﺮ ﺍﻟﺴﺎﺑﻖ ﰲ‬
‫ﻣﻨﻊ ﺇﻋﻄﺎﺀ ﺃﻱ‪ ‬ﺭﺧﺼﺔ ﻷﻱ‪ ‬ﻣﻮﺍﻃﻦ ﻳﺮﻳﺪ ﻓﺘﺢ ﻣﻜﺎﻥ‪ ‬ﻟﺒﻴﻊ ﳊﻮﻡ ﺍﳊﻤﺮ ﺍﻷﻫﻠﻴ‪‬ﺔ ‪ ،‬ﻭﻳﻄﺎﻟﺐ‬
‫‪١٥٠  ‬‬
‫ﺑﺈﺿﺎﻓﺔ ﺣﻜﻢ ﺁﺧﺮ ‪ ،‬ﻫﻮ ﺍﻟﺴﻤﺎﺡ ﺑﺈﻋﻄﺎﺀ ﺭﺧﺼﺔ ﻷﻱ‪ ‬ﻣﻮﺍﻃﻦ ﻳﺮﻳﺪ ﻓﺘﺢ ﻣﻜﺎﻥ‪ ‬ﻟﺒﻴﻊ ﳊﻮﻡ‬
‫ﺍﳋﻴﻞ ‪ ..‬ﻭﺫﻟﻚ ﺑﻨﺎﺀ ﻋﻠﻰ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺘﺎﻟﻴﺔ ‪..‬‬
‫ﺍﻟﺒﺨﺎﺭﻱ ) ‪ ( ٣٨٩٧‬ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ‪:‬‬
‫ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﺳ‪‬ﻠﹶﻴ‪‬ﻤ‪‬ﺎﻥﹸ ﺑ‪‬ﻦ‪ ‬ﺣ‪‬ﺮ‪‬ﺏﹴ ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﺣ‪‬ﻤ‪‬ﺎﺩ‪ ‬ﺑ‪‬ﻦ‪ ‬ﺯ‪‬ﻳ‪‬ﺪ‪ ‬ﻋ‪‬ﻦ‪ ‬ﻋ‪‬ﻤ‪‬ﺮﹴﻭ ﻋ‪‬ﻦ‪ ‬ﻣ‪‬ﺤ‪‬ﻤ‪‬ﺪ‪ ‬ﺑ‪‬ﻦﹺ ﻋ‪‬ﻠ‪‬ﻲ‪ ‬ﻋ‪‬ﻦ‪‬‬
‫ﺟ‪‬ﺎﺑﹺﺮﹺ ﺑ‪‬ﻦﹺ ﻋ‪‬ﺒ‪‬ﺪ‪ ‬ﺍﻟﻠﱠﻪ‪ ‬ﺭ‪‬ﺿ‪‬ﻲ‪ ‬ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻨ‪‬ﻬ‪‬ﻤ‪‬ﺎ ﻗﹶﺎﻝﹶ ﻧ‪‬ﻬ‪‬ﻰ ﺭ‪‬ﺳ‪‬ﻮﻝﹸ ﺍﻟﻠﱠﻪ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪‬ﻠﱠﻢ‪ ‬ﻳ‪‬ﻮ‪‬ﻡ‪‬‬
‫ﺧ‪‬ﻴ‪‬ﺒ‪‬ﺮ‪ ‬ﻋ‪‬ﻦ‪ ‬ﻟﹸﺤ‪‬ﻮﻡﹺ ﺍﻟﹾﺤ‪‬ﻤ‪‬ﺮﹺ ﺍﻟﹾﺄﹶﻫ‪‬ﻠ‪‬ﻴ‪‬ﺔ‪ ‬ﻭ‪‬ﺭ‪‬ﺧ‪‬ﺺ‪ ‬ﻓ‪‬ﻲ ﺍﻟﹾﺨ‪‬ﻴ‪‬ﻞﹺ‬
‫ﻣﺴﻠﻢ ) ‪: ( ٣٥٩٥‬‬
‫ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﻳ‪‬ﺤ‪‬ﻴ‪‬ﻰ ﺑ‪‬ﻦ‪ ‬ﻳ‪‬ﺤ‪‬ﻴ‪‬ﻰ ﻭ‪‬ﺃﹶﺑ‪‬ﻮ ﺍﻟﺮ‪‬ﺑﹺﻴﻊﹺ ﺍﻟﹾﻌ‪‬ﺘ‪‬ﻜ‪‬ﻲ‪ ‬ﻭ‪‬ﻗﹸﺘ‪‬ﻴ‪‬ﺒ‪‬ﺔﹸ ﺑ‪‬ﻦ‪ ‬ﺳ‪‬ﻌ‪‬ﻴﺪ‪ ‬ﻭ‪‬ﺍﻟﻠﱠﻔﹾﻆﹸ ﻟ‪‬ﻴ‪‬ﺤ‪‬ﻴ‪‬ﻰ ﻗﹶﺎﻝﹶ ﻳ‪‬ﺤ‪‬ﻴ‪‬ﻰ‬
‫ﺃﹶﺧ‪‬ﺒ‪‬ﺮ‪‬ﻧ‪‬ﺎ ﻭ ﻗﹶﺎﻝﹶ ﺍﻟﹾﺂﺧ‪‬ﺮ‪‬ﺍﻥ‪ ‬ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﺣ‪‬ﻤ‪‬ﺎﺩ‪ ‬ﺑ‪‬ﻦ‪ ‬ﺯ‪‬ﻳ‪‬ﺪ‪ ‬ﻋ‪‬ﻦ‪ ‬ﻋ‪‬ﻤ‪‬ﺮﹺﻭ ﺑ‪‬ﻦﹺ ﺩ‪‬ﻳﻨ‪‬ﺎﺭﹴ ﻋ‪‬ﻦ‪ ‬ﻣ‪‬ﺤ‪‬ﻤ‪‬ﺪ‪ ‬ﺑ‪‬ﻦﹺ ﻋ‪‬ﻠ‪‬ﻲ‪ ‬ﻋ‪‬ـﻦ‪‬‬
‫ﺟ‪‬ﺎﺑﹺﺮﹺ ﺑ‪‬ﻦﹺ ﻋ‪‬ﺒ‪‬ﺪ‪ ‬ﺍﻟﻠﱠﻪ‪ ‬ﺃﹶﻥﱠ ﺭ‪‬ﺳ‪‬ﻮﻝﹶ ﺍﻟﻠﱠﻪ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪ ‬ﱠﻠﻢ‪ ‬ﻧ‪‬ﻬ‪‬ﻰ ﻳ‪‬ﻮ‪‬ﻡ‪ ‬ﺧ‪‬ﻴ‪‬ﺒ‪‬ﺮ‪ ‬ﻋ‪‬ﻦ‪ ‬ﻟﹸﺤ‪‬ﻮﻡﹺ ﺍﻟﹾﺤ‪‬ﻤ‪‬ﺮﹺ‬
‫ﺍﻟﹾﺄﹶﻫ‪‬ﻠ‪‬ﻴ‪‬ﺔ‪ ‬ﻭ‪‬ﺃﹶﺫ‪‬ﻥﹶ ﻓ‪‬ﻲ ﻟﹸﺤ‪‬ﻮﻡﹺ ﺍﻟﹾﺨ‪‬ﻴ‪‬ﻞﹺ‬
‫ﺍﻟﺪﺍﺭﻣﻲ ) ‪: ( ١٩٠٩‬‬
‫ﺃﹶﺧ‪‬ﺒ‪‬ﺮ‪‬ﻧ‪‬ﺎ ﺃﹶﺑ‪‬ﻮ ﺍﻟﻨ‪‬ﻌ‪‬ﻤ‪‬ﺎﻥ‪ ‬ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﺣ‪‬ﻤ‪‬ﺎﺩ‪ ‬ﺑ‪‬ﻦ‪ ‬ﺯ‪‬ﻳ‪‬ﺪ‪ ‬ﻋ‪‬ﻦ‪ ‬ﻋ‪‬ﻤ‪‬ﺮﹺﻭ ﺑ‪‬ﻦﹺ ﺩ‪‬ﻳﻨ‪‬ﺎﺭﹴ ﻋ‪‬ﻦ‪ ‬ﻣ‪‬ﺤ‪‬ﻤ‪‬ﺪ‪ ‬ﺑ‪‬ﻦﹺ ﻋ‪‬ﻠ‪‬ﻲ‪ ‬ﻋ‪‬ﻦ‪‬‬
‫ﺟ‪‬ﺎﺑﹺﺮﹺ ﺑ‪‬ﻦﹺ ﻋ‪‬ﺒ‪‬ﺪ‪ ‬ﺍﻟﻠﱠﻪ‪ ‬ﻗﹶﺎﻝﹶ ﻧ‪‬ﻬ‪‬ﻰ ﺭ‪‬ﺳ‪‬ﻮﻝﹸ ﺍﻟﻠﱠﻪ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪ ‬ﱠﻠﻢ‪ ‬ﻳ‪‬ﻮ‪‬ﻡ‪ ‬ﺧ‪‬ﻴ‪‬ﺒ‪‬ﺮ‪ ‬ﻋ‪‬ـﻦ‪ ‬ﻟﹸﺤ‪‬ـﻮﻡﹺ‬
‫ﺍﻟﹾﺤ‪‬ﻤ‪‬ﺮﹺ ﺍﻟﹾﺄﹶﻫ‪‬ﻠ‪‬ﻴ‪‬ﺔ‪ ‬ﻭ‪‬ﺃﹶﺫ‪‬ﻥﹶ ﻓ‪‬ﻲ ﻟﹸﺤ‪‬ﻮﻡﹺ ﺍﻟﹾﺨ‪‬ﻴ‪‬ﻞﹺ‬
‫‪ ..‬ﻭﻫﻨﺎ ﺳﻴﻘﻒ ﻣﻄﺒ‪‬ﻞ ﻭﻣﺰﻣ‪‬ﺮ ﺁﺧﺮ ﻣﻦ ﺫﺍﺕ ﺍﳉﻮﻗﺔ ‪ ،‬ﻟﻴﻘﻮﻝ ‪ :‬ﻻ ‪ ،‬ﳊﻮﻡ ﺍﳋﻴﻞ ﺣﺮﺍﻡ‬
‫‪ ،‬ﻭﻋﻠﻴﻜﻢ ﺃﻥ ﺗﺄﺧﺬﻭﺍ ﺫﻟﻚ ﰲ ﺗﺸﺮﻳﻌﺎﺕ ﻫﺬﻩ ﺍﻟﺪﻭﻟﺔ ﻭﺃﺣﻜﺎﻣﻬﺎ ‪ ،‬ﻓﻴﺠﺐ ﺃﻥ ﺗﻀﻌﻮﺍ‬
‫ﻗﺎﻧﻮﻧﺎﹰ ﳝﻨﻊ ﺇﻋﻄﺎﺀ ﺃﻱ‪ ‬ﺭﺧﺼﺔ ﻷﻱ‪ ‬ﻣﻮﺍﻃﻦ ﻳﺮﻳﺪ ﻓﺘﺢ ﻣﻜﺎﻥ‪ ‬ﻟﺒﻴﻊ ﳊﻮﻡ ﺍﳋﻴﻞ ‪ ..‬ﻭﺫﻟﻚ‬
‫ﺍﻟﺘﺰﺍﻣﺎﹰ ﺑﺎﳊﺪﻳﺚ ﺍﻟﺘﺎﱄ ‪..‬‬
‫ﺃﲪﺪ ) ‪ ( ١٦٢١٥‬ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ‪:‬‬
‫ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﻋ‪‬ﻠ‪‬ﻲ‪ ‬ﺑ‪‬ﻦ‪ ‬ﺑ‪‬ﺤ‪‬ﺮﹴ ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﻣ‪‬ﺤ‪‬ﻤ‪‬ﺪ‪ ‬ﺑ‪‬ﻦ‪ ‬ﺣ‪‬ﺮ‪‬ﺏﹴ ﺍﻟﹾﺨ‪‬ﻮ‪‬ﻟﹶﺎﻧﹺﻲ‪ ‬ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﺃﹶﺑ‪‬ﻮ ﺳ‪‬ﻠﹶﻤ‪‬ﺔﹶ ﺍﹾﻟﺤ‪‬ﻤ‪‬ﺼ‪‬ـﻲ‪‬‬
‫ﻋ‪‬ﻦ‪ ‬ﺻ‪‬ﺎﻟ‪‬ﺢﹺ ﺑ‪‬ﻦﹺ ﻳ‪‬ﺤ‪‬ﻴ‪‬ﻰ ﺑ‪‬ﻦﹺ ﺍﻟﹾﻤ‪‬ﻘﹾﺪ‪‬ﺍﻡﹺ ﻋ‪‬ﻦﹺ ﺍﺑ‪‬ﻦﹺ ﺍﻟﹾﻤ‪‬ﻘﹾﺪ‪‬ﺍﻡﹺ ﻋ‪‬ﻦ‪ ‬ﺟ‪ ‬ﺪﻩ‪ ‬ﺍﻟﹾﻤ‪‬ﻘﹾﺪ‪‬ﺍﻡﹺ ﺑ‪‬ﻦﹺ ﻣ‪‬ﻌ‪‬ﺪ‪‬ﻱ ﻛﹶﺮﹺﺏ‪ ‬ﻗﹶـﺎﻝﹶ‬
‫‪١٥١  ‬‬
‫ﻏﹶﺰ‪‬ﻭ‪‬ﺕ‪ ‬ﻣ‪‬ﻊ‪ ‬ﺧ‪‬ﺎﻟ‪‬ﺪ‪ ‬ﺑ‪‬ﻦﹺ ﺍﻟﹾﻮ‪‬ﻟ‪‬ﻴﺪ‪ ‬ﺍﻟﺼ‪‬ﺎﺋ‪‬ﻔﹶﺔﹶ ﻓﹶﻘﹶﺮﹺﻡ‪ ‬ﺃﹶﺻ‪‬ﺤ‪‬ﺎﺑﹺﻲ ﺇﹺﻟﹶﻰ ﺍﻟﻠﱠﺤ‪‬ﻢﹺ ﻓﹶﻘﹶﺎﻟﹸﻮﺍ ﺃﹶ‪‬ﺗﺄﹾﺫﹶﻥﹸ ﻟﹶﻨ‪‬ﺎ ﺃﹶﻥﹾ ﻧ‪‬ـﺬﹾﺑ‪‬ﺢ‪‬‬
‫ﺭ‪‬ﻣ‪‬ﻜﹶﺔﹰ ﻟﹶﻪ‪ ‬ﻗﹶﺎﻝﹶ ﻓﹶﺤ‪‬ﺒ‪‬ﻠﹸﻮﻫ‪‬ﺎ ﻓﹶﻘﹸﻠﹾﺖ‪ ‬ﻣ‪‬ﻜﹶﺎﻧ‪‬ﻜﹸﻢ‪ ‬ﺣ‪‬ﺘ‪‬ﻰ ﺁﺗ‪‬ﻲ‪ ‬ﺧ‪‬ﺎﻟ‪‬ﺪ‪ ‬ﺑ‪‬ﻦ‪ ‬ﺍﻟﹾﻮ‪‬ﻟ‪‬ﻴﺪ‪ ‬ﹶﻓﺄﹶ ‪‬ﺳﺄﹶﻟﹶﻪ‪ ‬ﻋ‪‬ﻦ‪ ‬ﺫﹶﻟ‪‬ﻚ‪ ‬ﹶﻓﺄﹶﺗ‪‬ﻴ‪‬ﺘ‪‬ـ ‪‬ﻪ‬
‫ﹶﻓﺄﹶﺧ‪‬ﺒ‪‬ﺮ‪‬ﺗ‪‬ﻪ‪ ‬ﺧ‪‬ﺒ‪‬ﺮ‪ ‬ﺃﹶﺻ‪‬ﺤ‪‬ﺎﺑﹺﻲ ﻓﹶﻘﹶﺎﻝﹶ ﻏﹶﺰ‪‬ﻭ‪‬ﺕ‪ ‬ﻣ‪‬ﻊ‪ ‬ﺭ‪‬ﺳ‪‬ﻮﻝﹺ ﺍﻟﻠﱠﻪ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪‬ﻠﱠﻢ‪ ‬ﻏﹶـﺰ‪‬ﻭ‪‬ﺓﹶ ﺧ‪‬ﻴ‪‬ﺒ‪‬ـﺮ‪‬‬
‫ﹶﻓﺄﹶﺳ‪‬ﺮ‪‬ﻉ‪ ‬ﺍﻟﻨ‪‬ﺎﺱ‪ ‬ﻓ‪‬ﻲ ﺣ‪‬ﻈﹶﺎﺋ‪‬ﺮﹺ ﻳ‪‬ﻬ‪‬ﻮﺩ‪ ‬ﻓﹶﻘﹶﺎﻝﹶ ﻳ‪‬ﺎ ﺧ‪‬ﺎﻟ‪‬ﺪ‪ ‬ﻧ‪‬ﺎﺩ‪ ‬ﻓ‪‬ﻲ ﺍﻟﻨ‪‬ﺎﺱﹺ ﺃﹶﻥﱠ ﺍﻟﺼ‪‬ﻠﹶﺎﺓﹶ ﺟ‪‬ﺎﻣ‪‬ﻌ‪‬ﺔﹲ ﻟﹶﺎ ﻳ‪‬ـﺪ‪‬ﺧ‪‬ﻞﹸ‬
‫ﺍﻟﹾﺠ‪‬ﻨ‪‬ﺔﹶ ﺇﹺﻟﱠﺎ ﻣ‪‬ﺴ‪‬ﻠ‪‬ﻢ‪ ‬ﻓﹶﻔﹶﻌ‪‬ﻠﹾﺖ‪ ‬ﻓﹶﻘﹶﺎﻡ‪ ‬ﻓ‪‬ﻲ ﺍﻟﻨ‪‬ﺎﺱﹺ ﻓﹶﻘﹶﺎﻝﹶ ﻳ‪‬ﺎ ﺃﹶﻳ‪‬ﻬ‪‬ﺎ ﺍﻟﻨ‪‬ﺎﺱ‪ ‬ﻣ‪‬ﺎ ﺑ‪‬ﺎﻟﹸﻜﹸﻢ‪ ‬ﺃﹶﺳ‪‬ﺮ‪‬ﻋ‪‬ﺘ‪‬ﻢ‪ ‬ﻓ‪‬ﻲ ﺣ‪‬ﻈﹶـﺎﺋ‪‬ﺮﹺ‬
‫ﻳ‪‬ﻬ‪‬ﻮﺩ‪ ‬ﺃﹶﻟﹶﺎ ﻟﹶﺎ ﺗ‪‬ﺤ‪‬ﻞﱡ ﺃﹶﻣ‪‬ﻮ‪‬ﺍﻝﹸ ﺍﻟﹾﻤ‪‬ﻌ‪‬ﺎﻫ‪‬ﺪ‪‬ﻳﻦ‪ ‬ﺇﹺﻟﱠﺎ ﺑﹺﺤ‪‬ﻘﱢﻬ‪‬ﺎ ﻭ‪‬ﺣ‪‬ﺮ‪‬ﺍﻡ‪ ‬ﻋ‪‬ﻠﹶﻴ‪ ‬ﹸﻜﻢ‪ ‬ﺣ‪‬ﻤ‪‬ﺮ‪ ‬ﺍﻟﹾﺄﹶﻫ‪‬ﻠ‪‬ﻴ‪‬ـﺔ‪ ‬ﻭ‪‬ﺍﻟﹾﺈﹺﻧ‪‬ﺴِـﻴ‪‬ﺔ‪‬‬
‫ﻭ‪‬ﺧ‪‬ﻴ‪‬ﻠﹸﻬ‪‬ﺎ ﻭ‪‬ﺑﹺﻐ‪‬ﺎﻟﹸﻬ‪‬ﺎ ﻭ‪‬ﻛﹸﻞﱡ ﺫ‪‬ﻱ ﻧ‪‬ﺎﺏﹴ ﻣ‪‬ﻦ‪ ‬ﺍﻟﺴ‪‬ﺒ‪‬ﺎﻉﹺ ﻭ‪‬ﻛﹸﻞﱡ ﺫ‪‬ﻱ ﻣ‪‬ﺨ‪‬ﻠﹶﺐﹴ ﻣ‪‬ﻦ‪ ‬ﺍﻟﻄﱠﻴ‪‬ﺮﹺ‬
‫ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ) ‪ ( ٣٣١٢‬ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ‪:‬‬
‫ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﻋ‪‬ﻤ‪‬ﺮ‪‬ﻭ ﺑ‪‬ﻦ‪ ‬ﻋ‪‬ﺜﹾﻤ‪‬ﺎﻥﹶ ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﻣ‪‬ﺤ‪‬ﻤ‪‬ﺪ‪ ‬ﺑ‪‬ﻦ‪ ‬ﺣ‪‬ﺮ‪‬ﺏﹴ ﺣ‪‬ﺪ‪‬ﺛﹶﻨﹺﻲ ﺃﹶﺑ‪‬ﻮ ﺳ‪‬ﻠﹶﻤ‪‬ﺔﹶ ﺳ‪‬ﻠﹶﻴ‪‬ﻤ‪‬ﺎﻥﹸ ﺑ‪‬ﻦ‪ ‬ﺳ‪‬ﻠﹶﻴ‪ ‬ﹴﻢ‬
‫ﻋ‪‬ﻦ‪ ‬ﺻ‪‬ﺎﻟ‪‬ﺢﹺ ﺑ‪‬ﻦﹺ ﻳ‪‬ﺤ‪‬ﻴ‪‬ﻰ ﺑ‪‬ﻦﹺ ﺍﻟﹾﻤ‪‬ﻘﹾﺪ‪‬ﺍﻡﹺ ﻋ‪‬ﻦ‪ ‬ﺟ‪ ‬ﺪﻩ‪ ‬ﺍﻟﹾﻤ‪‬ﻘﹾﺪ‪‬ﺍﻡﹺ ﺑ‪‬ﻦﹺ ﻣ‪‬ﻌ‪‬ﺪ‪‬ﻱ ﻛﹶﺮﹺﺏ‪ ‬ﻋ‪‬ﻦ‪ ‬ﺧ‪‬ﺎﻟ‪‬ﺪ‪ ‬ﺑ‪‬ﻦﹺ ﺍﻟﹾﻮ‪‬ﻟ‪‬ﻴـﺪ‪‬‬
‫ﻗﹶﺎﻝﹶ ﻏﹶﺰ‪‬ﻭ‪‬ﺕ‪ ‬ﻣ‪‬ﻊ‪ ‬ﺭ‪‬ﺳ‪‬ﻮﻝﹺ ﺍﻟﻠﱠﻪ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪‬ﻠﱠﻢ‪ ‬ﺧ‪‬ﻴ‪‬ﺒ‪‬ﺮ‪ ‬ﹶﻓﺄﹶﺗ‪‬ﺖ‪ ‬ﺍﻟﹾﻴ‪‬ﻬ‪‬ﻮﺩ‪ ‬ﻓﹶﺸ‪‬ﻜﹶﻮ‪‬ﺍ ﺃﹶﻥﱠ ﺍﻟﻨ‪‬ﺎﺱ‪ ‬ﻗﹶﺪ‪‬‬
‫ﺃﹶﺳ‪‬ﺮ‪‬ﻋ‪‬ﻮﺍ ﺇﹺﻟﹶﻰ ﺣ‪‬ﻈﹶﺎﺋ‪‬ﺮﹺﻫ‪‬ﻢ‪ ‬ﻓﹶﻘﹶﺎﻝﹶ ﺭ‪‬ﺳ‪‬ﻮﻝﹸ ﺍﻟﻠﱠﻪ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪‬ﻠﱠﻢ‪ ‬ﺃﹶﻟﹶـﺎ ﻟﹶـﺎ ﺗ‪‬ﺤ‪‬ـﻞﱡ ﺃﹶﻣ‪‬ـﻮ‪‬ﺍﻝﹸ‬
‫ﺍﻟﹾﻤ‪‬ﻌ‪‬ﺎﻫ‪‬ﺪ‪‬ﻳﻦ‪ ‬ﺇﹺﻟﱠﺎ ﺑﹺﺤ‪‬ﻘﱢﻬ‪‬ﺎ ﻭ‪‬ﺣ‪‬ﺮ‪‬ﺍﻡ‪ ‬ﻋ‪‬ﻠﹶﻴ‪ ‬ﹸﻜﻢ‪ ‬ﺣ‪‬ﻤ‪‬ﺮ‪ ‬ﺍﻟﹾﺄﹶﻫ‪‬ﻠ‪‬ﻴ‪‬ﺔ‪ ‬ﻭ‪‬ﺧ‪‬ﻴ‪‬ﻠﹸﻬ‪‬ﺎ ﻭ‪‬ﺑﹺﻐ‪‬ﺎﻟﹸﻬ‪‬ﺎ ﻭ‪‬ﻛﹸﻞﱡ ﺫ‪‬ﻱ ﻧ‪‬ﺎﺏﹴ ﻣ‪‬ـﻦ‪‬‬
‫ﺍﻟﺴ‪‬ﺒ‪‬ﺎﻉﹺ ﻭ‪‬ﻛﹸﻞﱡ ﺫ‪‬ﻱ ﻣ‪‬ﺨ‪‬ﻠﹶﺐﹴ ﻣ‪‬ﻦ‪ ‬ﺍﻟﻄﱠﻴ‪‬ﺮﹺ‬
‫ﻓﺎﻟﻌﺒﺎﺭﺓ ﺍﻷﺧﲑﺓ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ]] ﻭ‪‬ﺣ‪‬ﺮ‪‬ﺍﻡ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻜﹸﻢ‪ ‬ﺣ‪‬ﻤ‪‬ﺮ‪ ‬ﺍﻟﹾﺄﹶﻫ‪‬ﻠ‪‬ﻴ‪‬ﺔ‪ ‬ﻭ‪‬ﺧ‪‬ﻴ‪‬ﻠﹸﻬ‪‬ﺎ ﻭ‪‬ﺑﹺﻐ‪‬ﺎﻟﹸﻬ‪‬ﺎ‬
‫ﻭ‪‬ﻛﹸﻞﱡ ﺫ‪‬ﻱ ﻧ‪‬ﺎﺏﹴ ﻣ‪‬ﻦ‪ ‬ﺍﻟﺴ‪‬ﺒ‪‬ﺎﻉﹺ ﻭ‪‬ﻛﹸﻞﱡ ﺫ‪‬ﻱ ﻣ‪‬ﺨ‪‬ﻠﹶﺐﹴ ﻣ‪‬ﻦ‪ ‬ﺍﻟﻄﱠﻴ‪‬ﺮﹺ [[ ﻭﺍﺿﺤﺔ ﻭﺻﺮﳛﺔ ﰲ ﲢﺮﱘ‬
‫ﳊﻮﻡ ﺍﳋﻴﻞ ‪..‬‬
‫‪ ..‬ﻭﻫﻨﺎ ﺳﻴﻘﻒ ﻣﻄﺒ‪‬ﻞ ﻭﻣﺰﻣ‪‬ﺮ ﺁﺧﺮ ﻣﻦ ﺫﺍﺕ ﺍﳉﻮﻗﺔ ﻟﻴﻘﻮﻝ ﻟﻨﺎ ‪ :‬ﺍﻷﻣﺮ ﻓﻴﻪ ﺷﻚ ‪،‬‬
‫ﻭﻋﻠﻴﻜﻢ ﺃﻥ ﺗﺘﺮﻳﺜﻮﺍ ‪ ،‬ﻭﺫﻟﻚ ﺍﻋﺘﻤﺎﺩﺍﹰ ﻋﻠﻰ ﺍﳊﺪﻳﺚ ﺍﻟﺘﺎﱄ ‪..‬‬
‫ﺍﻟﺒﺨﺎﺭﻱ ) ‪ ( ٣٩٠٢‬ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ‪:‬‬
‫ﺣ‪‬ﺪ‪‬ﺛﹶﻨﹺﻲ ﻣ‪‬ﺤ‪‬ﻤ‪‬ﺪ‪ ‬ﺑ‪‬ﻦ‪ ‬ﺃﹶﺑﹺﻲ ﺍﳊﹸﺴ‪‬ﻴ‪‬ﻦﹺ ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﻋ‪‬ﻤ‪‬ﺮ‪ ‬ﺑ‪‬ﻦ‪ ‬ﺣ‪ ‬ﹾﻔﺺﹴ ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﺃﹶﺑﹺﻲ ﻋ‪‬ﻦ‪ ‬ﻋ‪‬ﺎﺻ‪‬ـﻢﹴ ﻋ‪‬ـﻦ‪‬‬
‫ﻋ‪‬ﺎﻣ‪‬ﺮﹴ ﻋ‪‬ﻦ‪ ‬ﺍﺑ‪‬ﻦﹺ ﻋ‪‬ﺒ‪‬ﺎﺱﹴ ﺭ‪‬ﺿ‪‬ﻲ‪ ‬ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻨ‪‬ﻬ‪‬ﻤ‪‬ﺎ ﻗﹶﺎﻝﹶ ﻻ ﺃﹶﺩ‪‬ﺭﹺﻱ ﺃﹶﻧ‪‬ﻬ‪‬ﻰ ﻋ‪‬ﻨ‪‬ﻪ‪ ‬ﺭ‪‬ﺳ‪‬ﻮﻝﹸ ﺍﻟﻠﱠﻪ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠـﻪ‪‬‬
‫‪١٥٢  ‬‬
‫ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪ ‬ﱠﻠﻢ‪ ‬ﻣ‪‬ﻦ‪ ‬ﺃﹶﺟ‪‬ﻞﹺ ﺃﹶﻧ‪‬ﻪ‪ ‬ﻛﹶﺎﻥﹶ ﺣ‪‬ﻤ‪‬ﻮﻟﹶﺔﹶ ﺍﻟﻨ‪‬ﺎﺱﹺ ﻓﹶﻜﹶﺮﹺﻩ‪ ‬ﺃﹶﻥﹾ ﺗ‪‬ﺬﹾﻫ‪‬ﺐ‪ ‬ﺣ‪‬ﻤ‪‬ﻮﻟﹶﺘ‪ ‬ﻬﻢ‪ ‬ﺃﹶﻭ‪ ‬ﺣ‪‬ﺮ‪‬ﻣ‪‬ﻪ‪ ‬ﻓ‪‬ـﻲ‬
‫ﺤﻢ‪ ‬ﺍﻟﹾﺤ‪‬ﻤ‪‬ﺮﹺ ﺍﻟﹾﺄﹶﻫ‪‬ﻠ‪‬ﻴ‪‬ﺔ‪‬‬
‫ﻳ‪‬ﻮ‪‬ﻡﹺ ﺧ‪‬ﻴ‪‬ﺒ‪‬ﺮ‪ ‬ﻟﹶ ‪‬‬
‫ﻣﺴﻠﻢ ) ‪ ( ٣٥٩١‬ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ‪:‬‬
‫ﻭ ﺣ‪‬ﺪ‪‬ﺛﹶﻨﹺﻲ ﺃﹶﺣ‪‬ﻤ‪‬ﺪ‪ ‬ﺑ‪‬ﻦ‪ ‬ﻳ‪‬ﻮﺳ‪‬ﻒ‪ ‬ﺍﹾﻟﺄﹶﺯ‪‬ﺩ‪‬ﻱ‪ ‬ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﻋ‪‬ﻤ‪‬ﺮ‪ ‬ﺑ‪‬ﻦ‪ ‬ﺣ‪ ‬ﹾﻔﺺﹺ ﺑ‪‬ﻦﹺ ﻏ‪‬ﻴ‪‬ﺎﺙ‪ ‬ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﺃﹶﺑﹺﻲ ﻋ‪‬ﻦ‪‬‬
‫ﻋ‪‬ﺎﺻ‪‬ﻢﹴ ﻋ‪‬ﻦ‪ ‬ﻋ‪‬ﺎﻣ‪‬ﺮﹴ ﻋ‪‬ﻦ‪ ‬ﺍﺑ‪‬ﻦﹺ ﻋ‪‬ﺒ‪‬ﺎﺱﹴ ﻗﹶﺎﻝﹶ ﻻ ﺃﹶﺩ‪‬ﺭﹺﻱ ﺇﹺﻧ‪‬ﻤ‪‬ﺎ ﻧ‪‬ﻬ‪‬ﻰ ﻋ‪‬ﻨ‪‬ﻪ‪ ‬ﺭ‪‬ﺳ‪‬ﻮﻝﹸ ﺍﻟﻠﱠﻪ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪‬‬
‫ﻭ‪‬ﺳ‪ ‬ﱠﻠﻢ‪ ‬ﻣ‪‬ﻦ‪ ‬ﺃﹶﺟ‪‬ﻞﹺ ﺃﹶﻧ‪‬ﻪ‪ ‬ﻛﹶﺎﻥﹶ ﺣ‪‬ﻤ‪‬ﻮﻟﹶﺔﹶ ﺍﻟﻨ‪‬ﺎﺱﹺ ﻓﹶﻜﹶﺮﹺﻩ‪ ‬ﺃﹶﻥﹾ ﺗ‪‬ﺬﹾﻫ‪‬ﺐ‪ ‬ﺣ‪‬ﻤ‪‬ﻮﻟﹶﺘ‪ ‬ﻬﻢ‪ ‬ﺃﹶﻭ‪ ‬ﺣ‪‬ﺮ‪‬ﻣ‪‬ﻪ‪ ‬ﻓ‪‬ـﻲ ﻳ‪‬ـﻮ‪‬ﻡﹺ‬
‫ﺧ‪‬ﻴ‪‬ﺒ‪‬ﺮ‪ ‬ﻟﹸﺤ‪‬ﻮﻡ‪ ‬ﺍﻟﹾﺤ‪‬ﻤ‪‬ﺮﹺ ﺍﻟﹾﺄﹶﻫ‪‬ﻠ‪‬ﻴ‪‬ﺔ‪‬‬
‫ﻭﻫﻨﺎ ﺳﻴﻘﻒ ﻣﻄﺒ‪‬ﻞ ﻭﻣﺰﻣ‪‬ﺮ ﺁﺧﺮ ﻣﻦ ﺫﺍﺕ ﺍﳉﻮﻗﺔ ﺍﻟﱵ ﺗﺰﳎﺮ ﳍﺬﻩ ﺍﻟﺪﻭﻟﺔ ﺍﻟﺘﺎﺭﳜﻴ‪‬ﺔ ﻋﻠﻰ‬
‫ﺃﻧ‪‬ﻬﺎ ﻋﲔ ﺍﻟﺪﻭﻟﺔ ﺍﻹﺳﻼﻣﻴ‪‬ﺔ ﺍﻟﱵ ﻳﺮﻳﺪﻫﺎ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻳﻘﻒ ﻟﻴﻘﻮﻝ ﻟﻨﺎ ‪ :‬ﻻ ‪ ،‬ﳊﻮﻡ ﺍﳊﻤﺮ‬
‫ﺍﻷﻫﻠﻴ‪‬ﺔ ﺣﻼﻝ ﻭﻟﻴﺴﺖ ﺣﺮﺍﻣﺎﹰ ‪ ،‬ﺑﻨﺎﺀً ﻋﻠﻰ ﺍﳊﺪﻳﺚ ﺍﻟﺘﺎﱄ ‪..‬‬
‫ﺍﻟﺒﺨﺎﺭﻱ ) ‪ ( ٥١٠٣‬ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ‪:‬‬
‫ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﻋ‪‬ﻠ‪‬ﻲ‪ ‬ﺑ‪‬ﻦ‪ ‬ﻋ‪‬ﺒ‪‬ﺪ‪ ‬ﺍﻟﻠﱠﻪ‪ ‬ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﺳ‪‬ﻔﹾﻴ‪‬ﺎﻥﹸ ﻗﹶﺎﻝﹶ ﻋ‪‬ﻤ‪‬ﺮ‪‬ﻭ ﻗﹸﻠﹾﺖ‪ ‬ﻟ‪‬ﺠ‪‬ﺎﺑﹺﺮﹺ ﺑ‪‬ﻦﹺ ﺯ‪‬ﻳ‪‬ﺪ‪ ‬ﻳ‪‬ﺰ‪‬ﻋ‪‬ﻤ‪‬ـﻮﻥﹶ ﺃﹶﻥﱠ‬
‫ﺭ‪‬ﺳ‪‬ﻮﻝﹶ ﺍﻟﻠﱠﻪ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪ ‬ﱠﻠﻢ‪ ‬ﻧ‪‬ﻬ‪‬ﻰ ﻋ‪‬ﻦ‪ ‬ﺣ‪‬ﻤ‪‬ﺮﹺ ﺍﻟﹾﺄﹶﻫ‪‬ﻠ‪‬ﻴ‪‬ﺔ‪ ‬ﻓﹶﻘﹶﺎﻝﹶ ﻗﹶﺪ‪ ‬ﻛﹶـﺎﻥﹶ ﻳ‪‬ﻘﹸـﻮﻝﹸ ﺫﹶﺍﻙ‪‬‬
‫ﺍﻟﹾﺤ‪ ‬ﹶﻜﻢ‪ ‬ﺑ‪‬ﻦ‪ ‬ﻋ‪‬ﻤ‪‬ﺮﹴﻭ ﺍﻟﹾﻐ‪‬ﻔﹶﺎﺭﹺﻱ‪ ‬ﻋ‪‬ﻨ‪‬ﺪ‪‬ﻧ‪‬ﺎ ﺑﹺﺎﻟﹾﺒ‪‬ﺼ‪‬ﺮ‪‬ﺓ‪ ‬ﻭ‪‬ﻟﹶﻜ‪‬ﻦ‪ ‬ﺃﹶﺑ‪‬ﻰ ﺫﹶﺍﻙ‪ ‬ﺍﻟﹾﺒ‪‬ﺤ‪‬ﺮ‪ ‬ﺍﺑ‪‬ﻦ‪ ‬ﻋ‪‬ﺒ‪‬ﺎﺱﹴ ﻭ‪‬ﻗﹶﺮ‪‬ﺃﹶ ﻗﹸﻞﹾ ﻟﹶﺎ‬
‫ﺃﹶﺟﹺﺪ‪ ‬ﻓ‪‬ﻴﻤ‪‬ﺎ ﺃﹸﻭﺣ‪‬ﻲ‪ ‬ﺇﹺﻟﹶﻲ‪ ‬ﻣ‪‬ﺤ‪‬ﺮ‪‬ﻣﺎﹰ‬
‫ﻓﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ]] ﻭ‪‬ﻟﹶﻜ‪‬ﻦ‪ ‬ﺃﹶﺑ‪‬ﻰ ﺫﹶﺍﻙ‪ ‬ﺍﻟﹾﺒ‪‬ﺤ‪‬ﺮ‪ ‬ﺍﺑ‪‬ﻦ‪ ‬ﻋ‪‬ﺒ‪‬ﺎﺱﹴ ﻭ‪‬ﻗﹶﺮ‪‬ﺃﹶ ﻗﹸﻞﹾ ﻟﹶـﺎ‬
‫ﺃﹶﺟﹺﺪ‪ ‬ﻓ‪‬ﻴﻤ‪‬ﺎ ﺃﹸﻭﺣ‪‬ﻲ‪ ‬ﺇﹺﻟﹶﻲ‪ ‬ﻣ‪‬ﺤ‪‬ﺮ‪‬ﻣﺎﹰ [[ ﺻﺮﳛﺔ ﰲ ﺃﻥﱠ ﺍﺑﻦ ﻋﺒ‪‬ﺎﺱ ﺃﻧﻜﺮ ﻛﻞﱠ ﻣﺎ ﻗﻴﻞ ﰲ ﲢﺮﱘ ﳊﻮﻡ‬
‫ﺍﳊﻤﺮ ﺍﻷﻫﻠﻴ‪‬ﺔ ‪ ،‬ﳏﺘﺠ‪‬ﺎﹰ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ ‪:‬‬
‫‪÷rr& ºptGøŠtB šcqä3tƒ br& HwÎ) ÿ¼çmßJyèôÜtƒ 5OÏã$sÛ 4’n?tã $·B§•ptèC ¥’n<Î) zÓÇrré& !$tB ’Îû ߉É`r& Hw @è%‬‬ ‫)‬
‫‪§•äÜôÊ$# Ç`yJsù 4 ¾ÏmÎ/ «!$# ÎŽö•tóÏ9 ¨@Ïdé& $¸)ó¡Ïù ÷rr& ê[ô_Í‘ ¼çm¯RÎ*sù 9•ƒÍ”\Åz zNóss9 ÷rr& %·nqàÿó¡¨B $YByŠ‬‬

‫‪ ] ( ÒO‹Ïm§‘ Ö‘qàÿxî š•-/u‘ ¨bÎ*sù 7Š$tã Ÿwur 8ø$t/ uŽö•xî‬ﺍﻷﻧﻌﺎﻡ ‪[ ١٤٥ :‬‬
‫‪١٥٣  ‬‬
‫‪ ..‬ﻭﺳﻴﻘﻒ ﻣﻄﺒ‪‬ﻞ ﻭﻣﺰﻣ‪‬ﺮ ﺁﺧﺮ ﻣﻦ ﺫﺍﺕ ﺍﳉﻮﻗﺔ ‪ ،‬ﻟﻴﻘﻮﻝ ﻗﻮﻻﹰ ﺁﺧﺮ ‪ ،‬ﺑﻨﺎﺀ ﻋﻠﻰ‬
‫ﺍﳊﺪﻳﺚ ﺍﻟﺘﺎﱄ ‪..‬‬
‫ﺍﻟﺒﺨﺎﺭﻱ ) ‪ ( ٣٨٧٨‬ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ‪:‬‬
‫ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﻋ‪‬ﺒ‪‬ﺪ‪ ‬ﺍﻟﻠﱠﻪ‪ ‬ﺑ‪‬ﻦ‪ ‬ﻋ‪‬ﺒ‪‬ﺪ‪ ‬ﺍﻟﹾﻮ‪‬ﻫ‪‬ﺎﺏﹺ ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﻋ‪‬ﺒ‪‬ﺪ‪ ‬ﺍﻟﹾﻮ‪‬ﻫ‪‬ﺎﺏﹺ ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﺃﹶﻳ‪‬ﻮﺏ‪ ‬ﻋ‪‬ﻦ‪ ‬ﻣ‪‬ﺤ‪‬ﻤ‪‬ﺪ‪ ‬ﻋ‪‬ـﻦ‪‬‬
‫ﺃﹶﻧ‪‬ﺲﹺ ﺑ‪‬ﻦﹺ ﻣ‪‬ﺎﻟ‪‬ﻚ‪ ‬ﺭ‪‬ﺿ‪‬ﻲ‪ ‬ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻨ‪‬ﻪ‪ ‬ﺃﹶﻥﱠ ﺭ‪‬ﺳ‪‬ﻮﻝﹶ ﺍﻟﻠﱠﻪ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪ ‬ﱠﻠﻢ‪ ‬ﺟ‪‬ﺎﺀَﻩ‪ ‬ﺟ‪‬ـﺎﺀٍ ﻓﹶﻘﹶـﺎﻝﹶ‬
‫ﺃﹸﻛ‪‬ﻠﹶﺖ‪ ‬ﺍﻟﹾﺤ‪‬ﻤ‪‬ﺮ‪ ‬ﻓﹶﺴ‪‬ﻜﹶﺖ‪ ‬ﺛﹸﻢ‪ ‬ﺃﹶﺗ‪‬ﺎﻩ‪ ‬ﺍﻟﺜﱠﺎﻧﹺﻴ‪‬ﺔﹶ ﻓﹶﻘﹶﺎﻝﹶ ﺃﹸﻛ‪‬ﻠﹶﺖ‪ ‬ﺍﻟﹾﺤ‪‬ﻤ‪‬ﺮ‪ ‬ﻓﹶﺴ‪‬ﻜﹶﺖ‪ ‬ﺛﹸﻢ‪ ‬ﺃﹶﺗ‪‬ﺎﻩ‪ ‬ﺍﻟﺜﱠﺎﻟ‪‬ﺜﹶﺔﹶ ﻓﹶﻘﹶـﺎﻝﹶ‬
‫ﺃﹸﻓﹾﻨﹺﻴ‪‬ﺖ‪ ‬ﺍﻟﹾﺤ‪‬ﻤ‪‬ﺮ‪ ‬ﻓﹶﺄﹶﻣ‪‬ﺮ‪ ‬ﻣ‪‬ﻨ‪‬ﺎﺩ‪‬ﻳﺎﹰ ﻓﹶﻨ‪‬ﺎﺩ‪‬ﻯ ﻓ‪‬ﻲ ﺍﻟﻨ‪‬ﺎﺱﹺ ﺇﹺﻥﱠ ﺍﻟﻠﱠﻪ‪ ‬ﻭ‪‬ﺭ‪‬ﺳ‪‬ﻮﻟﹶﻪ‪ ‬ﻳ‪‬ﻨ‪‬ﻬ‪‬ﻴ‪‬ﺎﻧﹺ ﹸﻜﻢ‪ ‬ﻋ‪‬ﻦ‪ ‬ﻟﹸﺤ‪‬ﻮﻡﹺ ﺍﻟﹾﺤ‪‬ﻤ‪‬ﺮﹺ‬
‫ﺤﻢﹺ‬
‫ﺍﻟﹾﺄﹶﻫ‪‬ﻠ‪‬ﻴ‪‬ﺔ‪ ‬ﻓﹶﺄﹸﻛﹾﻔ‪‬ﺌﹶﺖ‪ ‬ﺍﻟﹾﻘﹸﺪ‪‬ﻭﺭ‪ ‬ﻭ‪‬ﺇﹺﻧ‪‬ﻬ‪‬ﺎ ﻟﹶﺘ‪‬ﻔﹸﻮﺭ‪ ‬ﺑﹺﺎﻟﻠﱠ ‪‬‬
‫‪ ..‬ﺑﻌﺪ ﺫﻟﻚ ﺳﻴﻘﻒ ﻣﻄﺒ‪‬ﻞ ﻭﻣﺰﻣ‪‬ﺮ ﺁﺧﺮ ﻣﻦ ﺫﺍﺕ ﺍﳉﻮﻗﺔ ﻟﻴﻘﻮﻝ ﻟﻨﺎ ‪ :‬ﻻ ‪ ،‬ﺇﻥﹼ ﳊﻮﻡ‬
‫ﺍﳊﻤﺮ ﺍﻷﻫﻠﻴ‪‬ﺔ ﺣﻼﻝ ‪ ،‬ﻭﻻ ﺷﻚ‪ ‬ﰲ ﺫﻟﻚ ‪ ،‬ﺑﻨﺎﺀ ﻋﻠﻰ ﺍﳊﺪﻳﺚ ﺍﻟﺘﺎﱄ ‪..‬‬
‫ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ) ‪ ( ٣٣١٥‬ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ‪:‬‬
‫ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﻋ‪‬ﺒ‪‬ﺪ‪ ‬ﺍﻟﻠﱠﻪ‪ ‬ﺑ‪‬ﻦ‪ ‬ﺃﹶﺑﹺﻲ ﺯﹺﻳ‪‬ﺎﺩ‪ ‬ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﻋ‪‬ﺒ‪‬ﻴ‪‬ﺪ‪ ‬ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻦ‪ ‬ﺇﹺﺳ‪‬ﺮ‪‬ﺍﺋ‪‬ﻴﻞﹶ ﻋ‪‬ﻦ‪ ‬ﻣ‪‬ﻨ‪‬ﺼ‪‬ﻮﺭﹴ ﻋ‪‬ﻦ‪ ‬ﻋ‪‬ﺒ‪‬ﻴ‪‬ﺪ‪ ‬ﺃﹶﺑﹺﻲ‬
‫ﺍﻟﹾﺤ‪‬ﺴ‪‬ﻦﹺ ﻋ‪‬ﻦ‪ ‬ﻋ‪‬ﺒ‪‬ﺪ‪ ‬ﺍﻟﺮ‪‬ﺣ‪‬ﻤ‪‬ﻦﹺ ﻋ‪‬ﻦ‪ ‬ﻏﹶﺎﻟ‪‬ﺐﹺ ﺑ‪‬ﻦﹺ ﺃﹶﺑ‪‬ﺠ‪‬ﺮ‪ ‬ﻗﹶﺎﻝﹶ ﺃﹶﺻ‪‬ﺎﺑ‪‬ﺘ‪‬ﻨ‪‬ﺎ ﺳ‪‬ﻨ‪‬ﺔﹲ ﻓﹶﻠﹶﻢ‪ ‬ﻳ‪‬ﻜﹸﻦ‪ ‬ﻓ‪‬ﻲ ﻣ‪‬ﺎﻟ‪‬ﻲ ﺷ‪‬ﻲ‪‬ﺀٌ‬
‫ﺃﹸﻃﹾﻌ‪‬ﻢ‪ ‬ﺃﹶﻫ‪‬ﻠ‪‬ﻲ ﺇﹺﻟﱠﺎ ﺷ‪‬ﻲ‪‬ﺀٌ ﻣ‪‬ﻦ‪ ‬ﺣ‪‬ﻤ‪‬ﺮﹴ ﻭ‪‬ﻗﹶﺪ‪ ‬ﻛﹶﺎﻥﹶ ﺭ‪‬ﺳ‪‬ﻮﻝﹸ ﺍﻟﻠﱠﻪ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪‬ﻠﱠﻢ‪ ‬ﺣ‪‬ﺮ‪‬ﻡ‪ ‬ﻟﹸﺤ‪‬ﻮﻡ‪‬‬
‫ﺍﻟﹾﺤ‪‬ﻤ‪‬ﺮﹺ ﺍﹾﻟﺄﹶﻫ‪‬ﻠ‪‬ﻴ‪‬ﺔ‪ ‬ﻓﹶﺄﹶﺗ‪‬ﻴ‪‬ﺖ‪ ‬ﺍﻟﻨ‪‬ﺒﹺﻲ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪‬ﻠﱠﻢ‪ ‬ﻓﹶﻘﹸ ﹾﻠﺖ‪ ‬ﻳ‪‬ﺎ ﺭ‪‬ﺳ‪‬ﻮﻝﹶ ﺍﻟﻠﱠﻪ‪ ‬ﺃﹶﺻ‪‬ﺎﺑ‪‬ﺘ‪‬ﻨ‪‬ﺎ ﺍﻟﺴ‪‬ﻨ‪‬ﺔﹸ‬
‫ﻭ‪‬ﹶﻟﻢ‪ ‬ﻳ‪‬ﻜﹸﻦ‪ ‬ﻓ‪‬ﻲ ﻣ‪‬ﺎﻟ‪‬ﻲ ﻣ‪‬ﺎ ﺃﹸﻃﹾﻌ‪‬ﻢ‪ ‬ﺃﹶﻫ‪‬ﻠ‪‬ﻲ ﺇﹺﻟﱠﺎ ﺳ‪‬ﻤ‪‬ﺎﻥﹸ ﺍﻟﹾﺤ‪‬ﻤ‪‬ﺮﹺ ﻭ‪‬ﺇﹺﻧ‪‬ﻚ‪ ‬ﺣ‪‬ﺮ‪‬ﻣ‪‬ﺖ‪ ‬ﻟﹸﺤ‪‬ﻮﻡ‪ ‬ﺍﻟﹾﺤ‪‬ﻤ‪‬ﺮﹺ ﺍﻟﹾﺄﹶﻫ‪‬ﻠ‪‬ﻴ‪‬ﺔ‪‬‬
‫ﻓﹶﻘﹶﺎﻝﹶ ﺃﹶﻃﹾﻌ‪‬ﻢ‪ ‬ﺃﹶﻫ‪ ‬ﹶﻠﻚ‪ ‬ﻣ‪‬ﻦ‪ ‬ﺳ‪‬ﻤ‪‬ﲔﹺ ﺣ‪‬ﻤ‪‬ﺮﹺﻙ‪ ‬ﻓﹶﺈﹺﻧ‪‬ﻤ‪‬ﺎ ﺣ‪‬ﺮ‪‬ﻣ‪‬ﺘ‪‬ﻬ‪‬ﺎ ﻣ‪‬ﻦ‪ ‬ﺃﹶﺟ‪‬ﻞﹺ ﺟ‪‬ﻮ‪‬ﺍﻝﹺ ﺍﻟﹾﻘﹶﺮ‪‬ﻳ‪‬ﺔ‪ ‬ﻳ‪‬ﻌ‪‬ﻨﹺﻲ ﺍﻟﹾﺠ‪‬ﻠﱠﺎﻟﹶﺔﹶ‬
‫ﻗﹶﺎﻝﹶ ﺃﹶﺑ‪‬ﻮ ﺩ‪‬ﺍﻭ‪‬ﺩ ﻋ‪‬ﺒ‪‬ﺪ‪ ‬ﺍﻟﺮ‪‬ﺣ‪‬ﻤ‪‬ﻦﹺ ﻫ‪‬ﺬﹶﺍ ﻫ‪‬ﻮ‪ ‬ﺍﺑ‪‬ﻦ‪ ‬ﻣ‪‬ﻌ‪‬ﻘ‪‬ﻞﹴ ﻗﹶﺎﻝﹶ ﺃﹶﺑ‪‬ﻮ ﺩ‪‬ﺍﻭ‪‬ﺩ ﺭ‪‬ﻭ‪‬ﻯ ﺷ‪‬ﻌ‪‬ﺒ‪‬ﺔﹸ ﻫ‪‬ﺬﹶﺍ ﺍﹾﻟﺤ‪‬ﺪ‪‬ﻳﺚﹶ ﻋ‪ ‬ﻦ‬
‫ﻋ‪‬ﺒ‪‬ﻴ‪‬ﺪ‪ ‬ﺃﹶﺑﹺﻲ ﺍﻟﹾﺤ‪‬ﺴ‪‬ﻦﹺ ﻋ‪‬ﻦ‪ ‬ﻋ‪‬ﺒ‪‬ﺪ‪ ‬ﺍﻟﺮ‪‬ﺣ‪‬ﻤ‪‬ﻦﹺ ﺑ‪‬ﻦﹺ ﻣ‪‬ﻌ‪‬ﻘ‪‬ﻞﹴ ﻋ‪‬ﻦ‪ ‬ﻋ‪‬ﺒ‪‬ﺪ‪ ‬ﺍﻟﺮ‪‬ﺣ‪‬ﻤ‪‬ﻦﹺ ﺑ‪‬ﻦﹺ ﺑﹺﺸ‪‬ﺮﹴ ﻋ‪‬ﻦ‪ ‬ﻧ‪‬ﺎﺱﹴ ﻣ‪‬ﻦ‪ ‬ﻣ‪‬ﺰ‪‬ﻳ‪‬ﻨ‪‬ﺔﹶ‬
‫ﺃﹶﻥﱠ ﺳ‪‬ﻴ‪‬ﺪ‪ ‬ﻣ‪‬ﺰ‪‬ﻳ‪‬ﻨ‪‬ﺔﹶ ﺃﹶﺑ‪‬ﺠ‪‬ﺮ‪ ‬ﺃﹶﻭﹺ ﺍﺑ‪‬ﻦ‪ ‬ﺃﹶﺑ‪‬ﺠ‪‬ﺮ‪ ‬ﺳﺄﹶﻝﹶ ﺍﻟﻨ‪‬ﺒﹺﻲ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪‬ﻠﱠﻢ‪ ‬ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﻣ‪‬ﺤ‪‬ﻤ‪‬ﺪ‪ ‬ﺑ‪‬ﻦ‪‬‬
‫ﺳ‪‬ﻠﹶﻴ‪‬ﻤ‪‬ﺎﻥﹶ ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﺃﹶﺑ‪‬ﻮ ﻧ‪‬ﻌ‪‬ﻴ‪‬ﻢﹴ ﻋ‪‬ﻦ‪ ‬ﻣ‪‬ﺴ‪‬ﻌ‪‬ﺮﹴ ﻋ‪‬ﻦ‪ ‬ﻋ‪‬ﺒ‪‬ﻴ‪‬ﺪ‪ ‬ﻋ‪‬ﻦ‪ ‬ﺍﺑ‪‬ﻦﹺ ﻣ‪‬ﻌ‪‬ﻘ‪‬ﻞﹴ ﻋ‪‬ﻦ‪ ‬ﺭ‪‬ﺟ‪‬ﻠﹶﻴ‪‬ﻦﹺ ﻣ‪‬ﻦ‪ ‬ﻣ‪‬ﺰ‪‬ﻳ‪‬ﻨ‪‬ﺔﹶ ﺃﹶﺣ‪‬ﺪ‪‬ﻫ‪‬ﻤ‪‬ﺎ‬
‫ﻋ‪‬ﻦ‪ ‬ﺍﻟﹾﺂﺧ‪‬ﺮﹺ ﺃﹶﺣ‪‬ﺪ‪‬ﻫ‪‬ﻤ‪‬ﺎ ﻋ‪‬ﺒ‪‬ﺪ‪ ‬ﺍﻟﻠﱠﻪ‪ ‬ﺑ‪‬ﻦ‪ ‬ﻋ‪‬ﻤ‪‬ﺮﹺﻭ ﺑ‪‬ﻦﹺ ﻋ‪‬ﻮ‪‬ﻳ‪‬ﻢﹴ ﻭ‪‬ﺍﻟﹾﺂﺧ‪‬ﺮ‪ ‬ﻏﹶﺎﻟ‪‬ﺐ‪ ‬ﺑ‪‬ﻦ‪ ‬ﺍﹾﻟﺄﹶﺑ‪‬ﺠ‪‬ﺮﹺ ﻗﹶﺎﻝﹶ ﻣ‪‬ﺴ‪‬ﻌ‪‬ﺮ‪ ‬ﺃﹶﺭ‪‬ﻯ‬
‫‪١٥٤  ‬‬
‫ﻏﹶﺎﻟ‪‬ﺒﺎﹰ ﺍﻟﱠﺬ‪‬ﻱ ﺃﹶﺗ‪‬ﻰ ﺍﻟﻨ‪‬ﺒﹺﻲ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪‬ﻠﱠﻢ‪‬‬
‫ﻭﺳﻴﻘﻒ ﻣﻦ ﺫﺍﺕ ﺍﳉﻮﻗﺔ ﺁﺧﺮ ﻭﺁﺧﺮ ﻭﺁﺧﺮ ‪ .......‬ﻟﻴﻘﻮﻝ ﻭﻳﻘﻮﻝ ﻭﻳﻘﻮﻝ ‪.......‬‬
‫‪ ..‬ﰲ ﺻﻴﺎﻏﺔ ﺗﺸﺮﻳﻌﺎﺕ ﻫﺬﻩ ﺍﻟﺪﻭﻟﺔ ﺍﳌﻔﺘﺮﺿﺔ ﻭﻗﻮﺍﻧﻴﻨﻬﺎ ﻻ ﺑﺪ‪ ‬ﺃﻥ ﳜﺮﺝ ﻋﻠﻴﻨﺎ ﻣﻦ ﺫﺍﺕ‬
‫ﺟﻮﻗﺔ ﺍﳌﻄﺒ‪‬ﻠﲔ ﻭﺍﳌﺰﻣ‪‬ﺮﻳﻦ ﻣﻦ ﻳﻘﻮﻝ ﻟﻨﺎ ‪ :‬ﺿﻌﻮﺍ ﻗﺎﻧﻮﻧﺎﹰ ﰲ ﺗﺸﺮﻳﻌﺎﺕ ﻫﺬﻩ ﺍﻟﺪﻭﻟﺔ ﻻ ﳚﻴﺰ‬
‫ﻋﻘﺪ ﺍﶈﺮﻡ ‪ ،‬ﻭﺫﻟﻚ ﺑﻨﺎﺀ ﻋﻠﻰ ﺍﳊﺪﻳﺚ ﺍﻟﺘﺎﱄ ‪..‬‬
‫ﻣﺴﻠﻢ ) ‪ ( ٢٥٢٤‬ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ‪:‬‬
‫ﻭ ﺣ‪‬ﺪ‪‬ﺛﹶﻨﹺﻲ ﺃﹶﺑ‪‬ﻮ ﻏﹶﺴ‪‬ﺎﻥﹶ ﺍﻟﹾﻤ‪‬ﺴ‪‬ﻤ‪‬ﻌ‪‬ﻲ‪ ‬ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﻋ‪‬ﺒ‪‬ﺪ‪ ‬ﺍﹾﻟﺄﹶﻋ‪‬ﻠﹶﻰ ﺡ ﻭ ﺣ‪‬ﺪ‪‬ﺛﹶﻨﹺﻲ ﺃﹶﺑ‪‬ﻮ ﺍﻟﹾﺨ‪‬ﻄﱠﺎﺏﹺ ﺯﹺﻳ‪‬ﺎﺩ‪ ‬ﺑ‪ ‬ﻦ‬
‫ﻳ‪‬ﺤ‪‬ﻴ‪‬ﻰ ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﻣ‪‬ﺤ‪‬ﻤ‪‬ﺪ‪ ‬ﺑ‪‬ﻦ‪ ‬ﺳ‪‬ﻮ‪‬ﺍﺀٍ ﻗﹶﺎﻟﹶﺎ ﺟ‪‬ﻤ‪‬ﻴﻌ‪‬ﺎ ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﺳ‪‬ﻌ‪‬ﻴﺪ‪ ‬ﻋ‪‬ﻦ‪ ‬ﻣ‪‬ﻄﹶﺮﹴ ﻭ‪‬ﻳ‪‬ﻌ‪‬ﻠﹶﻰ ﺑ‪‬ﻦﹺ ﺣ‪‬ﻜ‪‬ﻴﻢﹴ ﻋ‪‬ﻦ‪ ‬ﻧ‪‬ﺎﻓ‪‬ﻊﹴ‬
‫ﻋ‪‬ﻦ‪ ‬ﻧ‪‬ﺒ‪‬ﻴ‪‬ﻪ‪ ‬ﺑ‪‬ﻦﹺ ﻭ‪‬ﻫ‪‬ﺐﹴ ﻋ‪‬ﻦ‪ ‬ﺃﹶﺑ‪‬ﺎﻥﹶ ﺑ‪‬ﻦﹺ ﻋ‪‬ﺜﹾﻤ‪‬ﺎﻥﹶ ﻋ‪‬ﻦ‪ ‬ﻋ‪‬ﺜﹾﻤ‪‬ﺎﻥﹶ ﺑ‪‬ﻦﹺ ﻋ‪‬ﻔﱠﺎﻥﹶ ﺃﹶﻥﱠ ﺭ‪‬ﺳ‪‬ﻮﻝﹶ ﺍﻟﻠﱠﻪ‪ ‬ﺻ‪‬ـﻠﱠﻰ ﺍﻟﻠﱠـﻪ‪‬‬
‫ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪ ‬ﱠﻠﻢ‪ ‬ﻗﹶﺎﻝﹶ ﻟﹶﺎ ﻳ‪‬ﻨ‪‬ﻜ‪‬ﺢ‪ ‬ﺍﻟﹾﻤ‪‬ﺤ‪‬ﺮﹺﻡ‪ ‬ﻭ‪‬ﻟﹶﺎ ﻳ‪‬ﻨ‪‬ﻜﹶﺢ‪ ‬ﻭ‪‬ﻟﹶﺎ ﻳ‪‬ﺨ‪‬ﻄﹸﺐ‪‬‬
‫ﺃﲪﺪ ) ‪ ( ٣٧٨‬ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ‪:‬‬
‫ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﻳ‪‬ﺤ‪‬ﻴ‪‬ﻰ ﺑ‪‬ﻦ‪ ‬ﺳ‪‬ﻌ‪‬ﻴﺪ‪ ‬ﻋ‪‬ﻦ‪ ‬ﻣ‪‬ﺎﻟ‪‬ﻚ‪ ‬ﺣ‪‬ﺪ‪‬ﺛﹶﻨﹺﻲ ﻧ‪‬ﺎﻓ‪‬ﻊ‪ ‬ﻋ‪‬ﻦ‪ ‬ﻧ‪‬ﺒ‪‬ﻴ‪‬ﻪ‪ ‬ﺑ‪‬ﻦﹺ ﻭ‪‬ﻫ‪‬ﺐﹴ ﻋ‪‬ﻦ‪ ‬ﺃﹶﺑ‪‬ﺎﻥﹶ ﺑ‪‬ﻦﹺ ﻋ‪‬ﺜﹾﻤ‪‬ﺎﻥﹶ‬
‫ﺭ‪‬ﺿ‪‬ﻲ‪ ‬ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻨ‪‬ﻪ‪ ‬ﻋ‪‬ﻦ‪ ‬ﺃﹶﺑﹺﻴﻪ‪ ‬ﻋ‪‬ﻦ‪ ‬ﺍﻟﻨ‪‬ﺒﹺﻲ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪ ‬ﱠﻠﻢ‪ ‬ﻗﹶﺎﻝﹶ ﺍﻟﹾﻤ‪‬ﺤ‪‬ﺮﹺﻡ‪ ‬ﻟﹶﺎ ﻳ‪‬ﻨ‪‬ﻜ‪‬ﺢ‪ ‬ﻭ‪‬ﻟﹶﺎ ﻳ‪‬ﻨ‪‬ﻜ‪‬ﺢ‪‬‬
‫ﻭ‪‬ﻻ ﻳ‪‬ﺨ‪‬ﻄﹸﺐ‪‬‬
‫‪ ..‬ﻭﻣﻦ ﺫﺍﺕ ﺍﳉﻮﻗﺔ ﺳﻴﻘﻒ ﻣﻄﺒ‪‬ﻞ ﻭﻣﺰﻣ‪‬ﺮ ﺁﺧﺮ ﻟﻴﻘﻮﻝ ﻟﻨﺎ ‪ :‬ﻻ ‪ ،‬ﺍﻟﻌﻘﺪ ﺟﺎﺋﺰ ‪ ،‬ﻭﺫﻟﻚ‬
‫ﺑﻨﺎﺀ ﻋﻠﻰ ﺍﳊﺪﻳﺚ ﺍﻟﺘﺎﱄ ‪..‬‬
‫ﺍﻟﺒﺨﺎﺭﻱ ) ‪ ( ١٧٠٦‬ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ‪:‬‬
‫ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﺃﹶﺑ‪‬ﻮ ﺍﻟﹾ ‪‬ﻤﻐ‪‬ﲑ‪‬ﺓ‪ ‬ﻋ‪‬ﺒ‪‬ﺪ‪ ‬ﺍﻟﹾﻘﹸﺪ‪‬ﻭﺱﹺ ﺑ‪‬ﻦ‪ ‬ﺍﹾﻟﺤ‪‬ﺠ‪‬ﺎﺝﹺ ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﺍﹾﻟﺄﹶ ‪‬ﻭﺯ‪‬ﺍﻋ‪‬ﻲ‪ ‬ﺣ‪‬ﺪ‪‬ﺛﹶﻨﹺﻲ ﻋ‪‬ﻄﹶﺎﺀُ ﺑ‪‬ﻦ‪ ‬ﺃﹶﺑﹺـﻲ‬
‫ﺭ‪‬ﺑ‪‬ﺎﺡﹴ ﻋ‪‬ﻦ‪ ‬ﺍﺑ‪‬ﻦﹺ ﻋ‪‬ﺒ‪‬ﺎﺱﹴ ﺭ‪‬ﺿ‪‬ﻲ‪ ‬ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻨ‪‬ﻬ‪‬ﻤ‪‬ﺎ ﺃﹶﻥﱠ ﺍﻟﻨ‪‬ﺒﹺﻲ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪ ‬ﱠﻠﻢ‪ ‬ﺗ‪‬ـﺰ‪‬ﻭ‪‬ﺝ‪ ‬ﻣ‪‬ﻴ‪‬ﻤ‪‬ﻮﻧ‪‬ـﺔﹶ‬
‫ﻭ‪‬ﻫ‪‬ﻮ‪ ‬ﻣ‪‬ﺤ‪‬ﺮﹺﻡ‪‬‬
‫ﻣﺴﻠﻢ ) ‪ ( ٢٥٢٨‬ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ‪:‬‬
‫ﻭ ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﻳ‪‬ﺤ‪‬ﻴ‪‬ﻰ ﺑ‪‬ﻦ‪ ‬ﻳ‪‬ﺤ‪‬ﻴ‪‬ﻰ ﺃﹶﺧ‪‬ﺒ‪‬ﺮ‪‬ﻧ‪‬ﺎ ﺩ‪‬ﺍﻭ‪‬ﺩ‪ ‬ﺑ‪‬ﻦ‪ ‬ﻋ‪‬ﺒ‪‬ﺪ‪ ‬ﺍﻟﺮ‪‬ﺣ‪‬ﻤ‪‬ﻦﹺ ﻋ‪‬ﻦ‪ ‬ﻋ‪‬ﻤ‪‬ﺮﹺﻭ ﺑ‪‬ﻦﹺ ﺩ‪‬ﻳﻨ‪‬ﺎﺭﹴ ﻋ‪‬ﻦ‪ ‬ﺟ‪‬ﺎﺑﹺﺮﹺ‬
‫‪١٥٥  ‬‬
‫ﺑ‪‬ﻦﹺ ﺯ‪‬ﻳ‪‬ﺪ‪ ‬ﺃﹶﺑﹺﻲ ﺍﻟﺸ‪‬ﻌ‪‬ﺜﹶﺎﺀِ ﻋ‪‬ﻦ‪ ‬ﺍﺑ‪‬ﻦﹺ ﻋ‪‬ﺒ‪‬ﺎﺱﹴ ﺃﹶﻧ‪‬ﻪ‪ ‬ﻗﹶﺎﻝﹶ ﺗ‪‬ﺰ‪‬ﻭ‪‬ﺝ‪ ‬ﺭ‪‬ﺳ‪‬ﻮﻝﹸ ﺍﻟﻠﱠﻪ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ـﻪ‪ ‬ﻭ‪‬ﺳ‪‬ـ ﱠﻠﻢ‪‬‬
‫ﻣ‪‬ﻴ‪‬ﻤ‪‬ﻮﻧ‪‬ﺔﹶ ﻭ‪‬ﻫ‪‬ﻮ‪ ‬ﻣ‪‬ﺤ‪‬ﺮﹺﻡ‪‬‬
‫‪ ..‬ﺑﻌﺪ ﺫﻟﻚ ‪ ..‬ﺳﻴﻘﻒ ﻣﻄﺒ‪‬ﻞ ﻭﻣﺰﻣ‪‬ﺮ ﺁﺧﺮ ﻣﻦ ﺫﺍﺕ ﺍﳉﻮﻗﺔ ﻟﻴﻘﻮﻝ ﻟﻨﺎ ‪ :‬ﻻ ‪ ،‬ﺍﻟﻨﱯ‪r ‬‬
‫ﺗﺰﻭ‪‬ﺝ ﻣﻴﻤﻮﻧﺔ ﻭﻫﻮ ﺣﻼﻝ ‪ ،‬ﻭﺑﲎ ‪‬ﻰ ﺣﻼﻻﹰ ‪ ،‬ﻣﻌﺘﻤﺪﺍﹰ ﻋﻠﻰ ﺍﳊﺪﻳﺚ ﺍﻟﺘﺎﱄ ‪..‬‬
‫ﻣﺴﻠﻢ ) ‪ ( ٢٥٢٩‬ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ‪:‬‬
‫ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﺃﹶﺑ‪‬ﻮ ﺑ‪‬ﻜﹾﺮﹺ ﺑ‪‬ﻦ‪ ‬ﺃﹶﺑﹺﻲ ﺷ‪‬ﻴ‪‬ﺒ‪‬ﺔﹶ ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﻳ‪‬ﺤ‪‬ﻴ‪‬ﻰ ﺑ‪‬ﻦ‪ ‬ﺁﺩ‪‬ﻡ‪ ‬ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﺟ‪‬ﺮﹺﻳﺮ‪ ‬ﺑ‪‬ﻦ‪ ‬ﺣ‪‬ﺎﺯﹺﻡﹴ ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﺃﹶﺑ‪‬ـﻮ‬
‫ﻓﹶﺰ‪‬ﺍﺭ‪‬ﺓﹶ ﻋ‪‬ﻦ‪ ‬ﻳ‪‬ﺰﹺﻳﺪ‪ ‬ﺑ‪‬ﻦﹺ ﺍﹾﻟﺄﹶﺻ‪‬ﻢ‪ ‬ﺣ‪‬ﺪ‪‬ﺛﹶﺘ‪‬ﻨﹺﻲ ﻣ‪‬ﻴ‪‬ﻤ‪‬ﻮﻧ‪‬ﺔﹸ ﺑﹺﻨ‪‬ﺖ‪ ‬ﺍﻟﹾﺤ‪‬ﺎﺭﹺﺙ‪ ‬ﺃﹶﻥﱠ ﺭ‪‬ﺳ‪‬ﻮﻝﹶ ﺍﻟﻠﱠﻪ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ـﻪ‪‬‬
‫ﻭ‪‬ﺳ‪ ‬ﱠﻠﻢ‪ ‬ﺗ‪‬ﺰ‪‬ﻭ‪‬ﺟ‪‬ﻬ‪‬ﺎ ﻭ‪‬ﻫ‪‬ﻮ‪ ‬ﺣ‪‬ﻼﻝﹲ ﻗﹶﺎﻝﹶ ﻭ‪‬ﻛﹶﺎﻧ‪‬ﺖ‪ ‬ﺧ‪‬ﺎﻟﹶﺘ‪‬ﻲ ﻭ‪‬ﺧ‪‬ﺎﻟﹶﺔﹶ ﺍﺑ‪‬ﻦﹺ ﻋ‪‬ﺒ‪‬ﺎﺱﹴ‬
‫ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ) ‪ ( ٧٧٤‬ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ‪:‬‬
‫ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﺇﹺﺳ‪‬ﺤ‪‬ﻖ‪ ‬ﺑ‪‬ﻦ‪ ‬ﻣ‪‬ﻨ‪‬ﺼ‪‬ﻮﺭﹴ ﺃﹶﺧ‪‬ﺒ‪‬ﺮ‪‬ﻧ‪‬ﺎ ﻭ‪‬ﻫ‪‬ﺐ‪ ‬ﺑ‪‬ﻦ‪ ‬ﺟ‪‬ﺮﹺﻳﺮﹴ ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﺃﹶﺑﹺﻲ ﻗﹶﺎﻝ ﺳ‪‬ﻤ‪‬ﻌ‪‬ﺖ‪ ‬ﺃﹶﺑ‪‬ﺎ ﻓﹶـﺰ‪‬ﺍﺭ‪‬ﺓﹶ‬
‫ﻳ‪‬ﺤ‪‬ﺪ‪‬ﺙﹸ ﻋ‪‬ﻦ‪ ‬ﻳ‪‬ﺰﹺﻳﺪ‪ ‬ﺑ‪‬ﻦﹺ ﺍﹾﻟﺄﹶﺻ‪‬ﻢ‪ ‬ﻋ‪‬ﻦ‪ ‬ﻣ‪‬ﻴ‪‬ﻤ‪‬ﻮﻧ‪‬ﺔﹶ ﺃﹶﻥﱠ ﺭ‪‬ﺳ‪‬ﻮﻝﹶ ﺍﻟﻠﱠﻪ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪ ‬ﱠﻠﻢ‪ ‬ﺗ‪‬ﺰ‪‬ﻭ‪‬ﺟ‪‬ﻬ‪‬ـﺎ‬
‫ﻭ‪‬ﻫ‪‬ﻮ‪ ‬ﺣ‪‬ﻼﻝﹲ ﻭ‪‬ﺑ‪‬ﻨ‪‬ﻰ ﺑﹺﻬ‪‬ﺎ ﺣ‪‬ﻼﻻﹰ ﻭ‪‬ﻣ‪‬ﺎﺗ‪‬ﺖ‪ ‬ﺑﹺﺴ‪‬ﺮﹺﻑ‪ ‬ﻭ‪‬ﺩ‪‬ﻓﹶﻨ‪‬ﺎﻫ‪‬ﺎ ﻓ‪‬ﻲ ﺍﻟﻈﱡﻠﱠﺔ‪ ‬ﺍﻟﱠﺘ‪‬ﻲ ﺑ‪‬ﻨ‪‬ﻰ ﺑﹺﻬ‪‬ﺎ ﻓ‪‬ﻴﻬ‪‬ﺎ ﻗﹶﺎﻝﹶ ﺃﹶﺑ‪‬ﻮ‬
‫ﻋ‪‬ﻴﺴ‪‬ﻰ ﻫ‪‬ﺬﹶﺍ ﺣ‪‬ﺪ‪‬ﻳﺚﹲ ﻏﹶﺮﹺﻳﺐ‪ ‬ﻭ‪‬ﺭ‪‬ﻭ‪‬ﻯ ﻏﹶﻴ‪‬ﺮ‪ ‬ﻭ‪‬ﺍﺣ‪‬ﺪ‪ ‬ﻫ‪‬ﺬﹶﺍ ﺍﻟﹾﺤ‪‬ﺪ‪‬ﻳﺚﹶ ﻋ‪‬ﻦ‪ ‬ﻳ‪‬ﺰﹺﻳﺪ‪ ‬ﺑ‪‬ﻦﹺ ﺍﹾﻟﺄﹶﺻ‪‬ﻢ‪ ‬ﻣ‪‬ﺮ‪‬ﺳ‪‬ﻼﹰ ﺃﹶﻥﱠ‬
‫ﺭ‪‬ﺳ‪‬ﻮﻝﹶ ﺍﻟﻠﱠﻪ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪ ‬ﱠﻠﻢ‪ ‬ﺗ‪‬ﺰ‪‬ﻭ‪‬ﺝ‪ ‬ﻣ‪‬ﻴ‪‬ﻤ‪‬ﻮﻧ‪‬ﺔﹶ ﻭ‪‬ﻫ‪‬ﻮ‪ ‬ﺣ‪‬ﻼﻝﹲ‬
‫ﺑﻌﺪ ﺫﻟﻚ ‪ ..‬ﺳﻴﻘﻒ ﻣﻄﺒ‪‬ﻞ ﻭﻣﺰﻣ‪‬ﺮ ﺁﺧﺮ ﻟﻪ ﺭﺃﻱ ﺁﺧﺮ ﺑﻨﺎﺀ ﻋﻠﻰ ﺍﳊﺪﻳﺚ ﺍﻟﺘﺎﱄ ‪..‬‬
‫ﺍﻟﺒﺨﺎﺭﻱ ) ‪ ( ٣٩٢٦‬ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ‪:‬‬
‫ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﻣ‪‬ﻮﺳ‪‬ﻰ ﺑ‪‬ﻦ‪ ‬ﺇﹺﺳ‪‬ﻤ‪‬ﺎﻋ‪‬ﻴﻞﹶ ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﻭ‪‬ﻫ‪‬ﻴ‪‬ﺐ‪ ‬ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﺃﹶﻳ‪‬ﻮﺏ‪ ‬ﻋ‪‬ﻦ‪ ‬ﻋ‪‬ﻜﹾﺮﹺﻣ‪‬ﺔﹶ ﻋ‪‬ﻦ‪ ‬ﺍﺑ‪‬ﻦﹺ ﻋ‪‬ﺒ‪‬ـﺎﺱﹴ‬
‫ﻗﹶﺎﻝﹶ ﺗ‪‬ﺰ‪‬ﻭ‪‬ﺝ‪ ‬ﺍﻟﻨ‪‬ﺒﹺﻲ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪ ‬ﱠﻠﻢ‪ ‬ﻣ‪‬ﻴ‪‬ﻤ‪‬ﻮﻧ‪‬ﺔﹶ ﻭ‪‬ﻫ‪‬ﻮ‪ ‬ﻣ‪‬ﺤ‪‬ﺮﹺﻡ‪ ‬ﻭ‪‬ﺑ‪‬ﻨ‪‬ﻰ ﺑﹺﻬ‪‬ﺎ ﻭ‪‬ﻫ‪‬ﻮ‪ ‬ﺣ‪‬ﻼﻝﹲ ﻭ‪‬ﻣ‪‬ﺎﺗ‪‬ﺖ‪‬‬
‫ﺑﹺﺴ‪‬ﺮﹺﻑ‪ ‬ﻗﹶﺎﻝﹶ ﺃﹶﺑ‪‬ﻮ ﻋ‪‬ﺒ‪‬ﺪ ﺍﻟﻠﱠﻪ‪ ‬ﻭﺯ‪‬ﺍﺩ‪ ‬ﺍﺑ‪‬ﻦ‪ ‬ﺇﹺﺳ‪‬ﺤ‪‬ﺎﻕ‪ ‬ﺣ‪‬ﺪ‪‬ﺛﹶﻨﹺﻲ ﺍﺑ‪‬ﻦ‪ ‬ﺃﹶﺑﹺﻲ ﻧ‪‬ﺠﹺﻴﺢﹴ ﻭ‪‬ﺃﹶﺑ‪‬ﺎﻥﹸ ﺑ‪‬ﻦ‪ ‬ﺻ‪‬ﺎﻟ‪‬ﺢﹴ ﻋ‪‬ـﻦ‪‬‬
‫ﻋ‪‬ﻄﹶﺎﺀٍ ﻭ‪‬ﻣ‪‬ﺠ‪‬ﺎﻫ‪‬ﺪ‪ ‬ﻋ‪‬ﻦ‪ ‬ﺍﺑ‪‬ﻦﹺ ﻋ‪‬ﺒ‪‬ﺎﺱﹴ ﻗﹶﺎﻝﹶ ﺗ‪‬ﺰ‪‬ﻭ‪‬ﺝ‪ ‬ﺍﻟﻨ‪‬ﺒﹺﻲ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪‬ﻠﱠﻢ‪ ‬ﻣ‪‬ﻴ‪‬ﻤ‪‬ﻮﻧ‪‬ﺔﹶ ﻓ‪‬ﻲ ﻋ‪‬ﻤ‪‬ـﺮ‪‬ﺓ‪‬‬
‫ﺍﻟﹾﻘﹶﻀ‪‬ﺎﺀِ‬
‫ﻣﺴﻠﻢ ) ‪ ( ٢٥٢٧‬ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ‪:‬‬
‫‪١٥٦  ‬‬
‫ﻭ ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﺃﹶﺑ‪‬ﻮ ﺑ‪‬ﻜﹾﺮﹺ ﺑ‪‬ﻦ‪ ‬ﺃﹶﺑﹺﻲ ﺷ‪‬ﻴ‪‬ﺒ‪‬ﺔﹶ ﻭ‪‬ﺍﺑ‪‬ﻦ‪ ‬ﻧ‪‬ﻤ‪‬ﻴ‪‬ﺮﹴ ﻭ‪‬ﺇﹺﺳ‪‬ﺤ‪‬ﻖ‪ ‬ﺍﻟﹾﺤ‪‬ﻨ‪‬ﻈﹶﻠ‪‬ﻲ‪ ‬ﺟ‪‬ﻤ‪‬ﻴﻌ‪‬ﺎ ﻋ‪‬ﻦ‪ ‬ﺍﺑ‪‬ﻦﹺ ﻋ‪‬ﻴ‪‬ﻴ‪‬ﻨ‪‬ـﺔﹶ‬
‫ﻗﹶﺎﻝﹶ ﺍﺑ‪‬ﻦ‪ ‬ﻧ‪‬ﻤ‪‬ﻴ‪‬ﺮﹴ ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﺳ‪‬ﻔﹾﻴ‪‬ﺎﻥﹸ ﺑ‪‬ﻦ‪ ‬ﻋ‪‬ﻴ‪‬ﻴ‪‬ﻨ‪‬ﺔﹶ ﻋ‪‬ﻦ‪ ‬ﻋ‪‬ﻤ‪‬ﺮﹺﻭ ﺑ‪‬ﻦﹺ ﺩ‪‬ﻳﻨ‪‬ﺎﺭﹴ ﻋ‪‬ﻦ‪ ‬ﺃﹶﺑﹺﻲ ﺍﻟﺸ‪‬ﻌ‪‬ﺜﹶﺎﺀِ ﺃﹶﻥﱠ ﺍﺑ‪‬ﻦ‪ ‬ﻋ‪‬ﺒ‪‬ـﺎﺱﹴ‬
‫ﺃﹶﺧ‪‬ﺒ‪‬ﺮ‪‬ﻩ‪ ‬ﺃﹶﻥﱠ ﺍﻟﻨ‪‬ﺒﹺﻲ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪ ‬ﱠﻠﻢ‪ ‬ﺗ‪‬ﺰ‪‬ﻭ‪‬ﺝ‪ ‬ﻣ‪‬ﻴ‪‬ﻤ‪‬ﻮﻧ‪‬ﺔﹶ ﻭ‪‬ﻫ‪‬ﻮ‪ ‬ﻣ‪‬ﺤ‪‬ﺮﹺﻡ‪ ‬ﺯ‪‬ﺍﺩ‪ ‬ﺍﺑ‪‬ﻦ‪ ‬ﻧ‪‬ﻤ‪‬ﻴ‪‬ﺮﹴ ﹶﻓﺤ‪‬ـﺪ‪‬ﺛﹾﺖ‪‬‬
‫ﺑﹺﻪ‪ ‬ﺍﻟ ‪‬ﺰﻫ‪‬ﺮﹺﻱ‪ ‬ﻓﹶﻘﹶﺎﻝﹶ ﺃﹶﺧ‪‬ﺒ‪‬ﺮ‪‬ﻧﹺﻲ ﻳ‪‬ﺰﹺﻳﺪ‪ ‬ﺑ‪‬ﻦ‪ ‬ﺍﹾﻟﺄﹶﺻ‪‬ﻢ‪ ‬ﺃﹶﻧ‪‬ﻪ‪ ‬ﻧ‪‬ﻜﹶﺤ‪‬ﻬ‪‬ﺎ ﻭ‪‬ﻫ‪‬ﻮ‪ ‬ﺣ‪‬ﻼﻝﹲ‬
‫‪ ..‬ﺑﻌﺪ ﺫﻟﻚ ﺳﻴﻌﻮﺩ ﺍﳌﻄﺒ‪‬ﻞ ﻭﺍﳌﺰﻣ‪‬ﺮ ﺍﻷﻭ‪‬ﻝ ﻟﻴﺪﺧﻠﻨﺎ ﰲ ﻣﺘﺎﻫﺔ ﻻ ﺗ‪‬ﻌﺮﻑ ﺑﺪﺍﻳﺘـﻬﺎ ﻣـﻦ‬
‫‪‬ﺎﻳﺘﻬﺎ ‪ ،‬ﺑﻨﺎﺀ ﻋﻠﻰ ﺍﳊﺪﻳﺚ ﺍﻟﺘﺎﱄ ﻭﺷﺮﺣﻪ ‪..‬‬
‫ﻣﺴﻠﻢ ) ‪ ( ٢٥٢٢‬ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ‪:‬‬
‫ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﻳ‪‬ﺤ‪‬ﻴ‪‬ﻰ ﺑ‪‬ﻦ‪ ‬ﻳ‪‬ﺤ‪‬ﻴ‪‬ﻰ ﻗﹶﺎﻝﹶ ﻗﹶﺮ‪‬ﺃﹾﺕ‪ ‬ﻋ‪‬ﻠﹶﻰ ﻣ‪‬ﺎﻟ‪‬ﻚ‪ ‬ﻋ‪‬ﻦ‪ ‬ﻧ‪‬ﺎﻓ‪‬ﻊﹴ ﻋ‪‬ﻦ‪ ‬ﻧ‪‬ﺒ‪‬ﻴ‪‬ﻪ‪ ‬ﺑ‪‬ﻦﹺ ﻭ‪‬ﻫ‪‬ﺐﹴ ﺃﹶﻥﱠ ﻋ‪‬ﻤ‪‬ﺮ‪ ‬ﺑ‪‬ﻦ‪‬‬
‫ﻋ‪‬ﺒ‪‬ﻴ‪‬ﺪ‪ ‬ﺍﻟﻠﱠﻪ‪ ‬ﺃﹶﺭ‪‬ﺍﺩ‪ ‬ﺃﹶﻥﹾ ﻳ‪‬ﺰ‪‬ﻭ‪‬ﺝ‪ ‬ﻃﹶﻠﹾﺤ‪‬ﺔﹶ ﺑ‪‬ﻦ‪ ‬ﻋ‪‬ﻤ‪‬ﺮ‪ ‬ﺑﹺﻨ‪‬ﺖ‪ ‬ﺷ‪‬ﻴ‪‬ﺒ‪‬ﺔﹶ ﺑ‪‬ﻦﹺ ﺟ‪‬ﺒ‪‬ﻴ‪‬ﺮﹴ ﹶﻓﺄﹶﺭ‪‬ﺳ‪‬ﻞﹶ ﺇﹺﻟﹶﻰ ﺃﹶﺑ‪‬ﺎﻥﹶ ﺑ‪‬ﻦﹺ ﻋ‪‬ﺜﹾﻤ‪‬ـﺎﻥﹶ‬
‫ﻳ‪‬ﺤ‪‬ﻀ‪‬ﺮ‪ ‬ﺫﹶﻟ‪‬ﻚ‪ ‬ﻭ‪‬ﻫ‪‬ﻮ‪ ‬ﺃﹶﻣ‪‬ﲑ‪ ‬ﺍﻟﹾﺤ‪‬ﺞ‪ ‬ﻓﹶﻘﹶﺎﻝﹶ ﺃﹶﺑ‪‬ﺎﻥﹸ ﺳ‪‬ﻤ‪‬ﻌ‪‬ﺖ‪ ‬ﻋ‪‬ﺜﹾﻤ‪‬ﺎﻥﹶ ﺑ‪‬ﻦ‪ ‬ﻋ‪‬ﻔﱠﺎﻥﹶ ﻳ‪‬ﻘﹸﻮﻟﹸﺎ ﻗﹶﺎﻝﹶ ﺭ‪‬ﺳ‪‬ﻮﻝﹸ ﺍﻟﻠﱠـﻪ‪‬‬
‫ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪ ‬ﱠﻠﻢ‪ ‬ﻟﹶﺎ ﻳ‪‬ﻨ‪‬ﻜ‪‬ﺢ‪ ‬ﺍﻟﹾﻤ‪‬ﺤ‪‬ﺮﹺﻡ‪ ‬ﻭ‪‬ﻟﹶﺎ ﻳ‪‬ﻨ‪‬ﻜﹶﺢ‪ ‬ﻭ‪‬ﻟﹶﺎ ﻳ‪‬ﺨ‪‬ﻄﹸﺐ‪‬‬
‫‪ ..‬ﻭﻟﻨﻨﻈﺮ ﰲ ﺍﻟﻨﺺ‪ ‬ﺍﻟﺘﺎﱄ ﺍﳌﻘﺘﻄﻊ ﻣﻦ ﻛﺘﺎﺏ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﺸﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻓﻴﻤـﺎ‬
‫ﳜﺺ‪ ‬ﻫﺬﺍ ﺍﳊﺪﻳﺚ ‪..‬‬
‫]] ‪ .......‬ﻓﺎﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﺑﺴﺒﺐ ﺫﻟﻚ ﰲ ﻧﻜﺎﺡ ﺍﶈﺮﻡ ‪ ،‬ﻓﻘﺎﻝ ﻣﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌﻲ‬
‫ﻭﺃﲪﺪ ﻭﲨﻬﻮﺭ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻓﻤﻦ ﺑﻌﺪﻫﻢ ‪ :‬ﻻ ﻳﺼﺢ ﻧﻜﺎﺡ ﺍﶈﺮﻡ ‪ ،‬ﻭﺍﻋﺘﻤـﺪﻭﺍ‬
‫ﺃﺣﺎﺩﻳﺚ ﺍﻟﺒﺎﺏ ‪ .‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺍﻟﻜﻮﻓﻴﻮﻥ ‪ :‬ﻳﺼﺢ ﻧﻜﺎﺣﻪ ﳊﺪﻳﺚ ﻗﺼﺔ ﻣﻴﻤﻮﻧـﺔ ‪،‬‬
‫ﻭﺃﺟﺎﺏ ﺍﳉﻤﻬﻮﺭ ﻋﻦ ﺣﺪﻳﺚ ﻣﻴﻤﻮﻧﺔ ﺑﺄﺟﻮﺑﺔ ﺃﺻﺤﻬﺎ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺇﳕﺎ‬
‫ﺗﺰﻭﺟﻬﺎ ﺣﻼﻻﹰ ﻫﻜﺬﺍ ﺭﻭﺍﻩ ﺃﻛﺜﺮ ﺍﻟﺼﺤﺎﺑﺔ ‪ .‬ﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﻭﻏﲑﻩ ‪ :‬ﻭﱂ ﻳﺮﻭ ﺃﻧﻪ ﺗﺰﻭﺟﻬﺎ‬
‫ﳏﺮﻣﺎﹰ ﺇﻻ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﺣﺪﻩ ‪ ،‬ﻭﺭﻭﺕ ﻣﻴﻤﻮﻧﺔ ﻭﺃﺑﻮ ﺭﺍﻓﻊ ﻭﻏﲑﳘﺎ ﺃﻧﻪ ﺗﺰﻭﺟﻬﺎ ﺣـﻼﻻﹰ ‪،‬‬
‫ﻭﻫﻢ ﺃﻋﺮﻑ ﺑﺎﻟﻘﻀﻴﺔ ﻟﺘﻌﻠﻘﻬﻢ ﺑﻪ ‪ ،‬ﲞﻼﻑ ﺍﺑﻦ ﻋﺒﺎﺱ ‪ ،‬ﻭﻷ‪‬ﻢ ﺃﺿﺒﻂ ﻣﻦ ﺍﺑﻦ ﻋﺒـﺎﺱ‬
‫ﻭﺃﻛﺜﺮ ‪ .‬ﺍﳉﻮﺍﺏ ﺍﻟﺜﺎﱐ ‪ :‬ﺗﺄﻭﻳﻞ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ﻋﻠﻰ ﺃﻧﻪ ﺗﺰﻭﺟﻬﺎ ﰲ ﺍﳊـﺮﻡ ﻭﻫـﻮ‬
‫ﺣﻼﻝ ‪ ،‬ﻭﻳﻘﺎﻝ ﳌﻦ ﻫﻮ ﰲ ﺍﳊﺮﻡ ﳏﺮﻡ ﻭﺇﻥ ﻛﺎﻥ ﺣﻼﻻﹰ ‪ ،‬ﻭﻫﻲ ﻟﻐﺔ ﺷﺎﺋﻌﺔ ﻣﻌﺮﻭﻓﺔ ‪ ،‬ﻭﻣﻨﻪ‬
‫‪١٥٧  ‬‬
‫ﺍﻟﺒﻴﺖ ﺍﳌﺸﻬﻮﺭ ﻗﺘﻠﻮﺍ ﺍﺑﻦ ﻋﻔﺎﻥ ﺍﳋﻠﻴﻔﺔ ﳏﺮﻣﺎﹰ ﺃﻱ ﰲ ﺣﺮﻡ ﺍﳌﺪﻳﻨـﺔ ‪ .‬ﻭﺍﻟﺜﺎﻟـﺚ ‪ :‬ﺃﻧـﻪ‬
‫ﺗﻌﺎﺭﺽ ﺍﻟﻘﻮﻝ ﻭﺍﻟﻔﻌﻞ ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﺣﻴﻨﺌﺬ ﻋﻨﺪ ﺍﻷﺻﻮﻟﻴﲔ ﺗﺮﺟﻴﺢ ﺍﻟﻘﻮﻝ ﻷﻧﻪ ﻳﺘﻌـﺪﻯ‬
‫ﺇﱃ ﺍﻟﻐﲑ ‪ ،‬ﻭﺍﻟﻔﻌﻞ ﻗﺪ ﻳﻜﻮﻥ ﻣﻘﺼﻮﺭﺍﹰ ﻋﻠﻴﻪ ‪ .‬ﻭﺍﻟﺮﺍﺑﻊ ﺟﻮﺍﺏ ﲨﺎﻋﺔ ﻣﻦ ﺃﺻـﺤﺎﺑﻨﺎ ﺃﻥ‬
‫ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻛﺎﻥ ﻟﻪ ﺃﻥ ﻳﺘﺰﻭﺝ ﰲ ﺣﺎﻝ ﺍﻹﺣﺮﺍﻡ ‪ ،‬ﻭﻫﻮ ﳑﺎ ﺧﺺ ﺑﻪ ﺩﻭﻥ‬
‫ﺍﻷﻣﺔ ‪ ،‬ﻭﻫﺬﺍ ﺃﺻﺢ ﺍﻟﻮﺟﻬﲔ ﻋﻨﺪ ﺃﺻﺤﺎﺑﻨﺎ ‪ .‬ﻭﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱐ ‪ :‬ﺃﻧﻪ ﺣﺮﺍﻡ ﰲ ﺣﻘﻪ ﻛﻐﲑﻩ ‪،‬‬
‫ﻭﻟﻴﺲ ﻣﻦ ﺍﳋﺼﺎﺋﺺ ‪.. [[ .......‬‬
‫‪ ..‬ﻭﺑﺬﺍﺕ ﺍﳌﺴﺄﻟﺔ ‪ ..‬ﻭﺣﲔ ﺻﻴﺎﻏﺔ ﺍﻟﻘﻮﺍﻧﲔ ﺍﳌﺘﻌﻠﹼﻘﺔ ‪‬ﺎ ﰲ ﺗﺸﺮﻳﻌﺎﺕ ﺍﻟﺪﻭﻟﺔ ﺍﻟﱵ‬
‫ﻳﻄﺒ‪‬ﻠﻮﻥ ﻭﻳﺰﻣ‪‬ﺮﻭﻥ ﳍﺎ ‪ ،‬ﺳﻴﻘﻒ ﺍﻟﻜﺜﲑﻭﻥ ﻟﻴﺨﺘﻠﻔﻮﺍ ﺍﺧﺘﻼﻓﺎﹰ ﻻ ﳛﻤﻞ ﺫﺭ‪‬ﺓ ﻣﻦ ﺇﲨﺎﻉ ‪ ،‬ﺇﻻ‬
‫ﺇﲨﺎﻉ ﺗﻄﻠﻴﻖ ﺍﻟﻌﻘﻞ ﻭﺍﳌﻨﻄﻖ ﻭﺍﻟﻘﻔﺰ ﻓﻮﻕ ﺩﻻﻻﺕ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫‪ ..‬ﻟﻜﻦ ‪ ..‬ﻣﺎ ﳛﻖ‪ ‬ﻟﻨﺎ ﺃﻥ ﻧﺴﺄﻟﻪ ‪ :‬ﻛﻴﻒ ﺳﺘﺘﻢ‪ ‬ﺻﻴﺎﻏﺔ ﺍﻟﻘﻮﺍﻧﲔ ﺍﳌﺘﻌﻠﱢﻘﺔ ﲟﻦ ﻳﻘﻊ ﻋﻠﻰ‬
‫‪‬ﻴﻤﺔ ‪ ،‬ﰲ ﺗﺸﺮﻳﻌﺎﺕ ﻫﺬﻩ ﺍﻟﺪﻭﻟﺔ ‪ ،‬ﺍﻋﺘﻤﺎﺩﺍﹰ ﻋﻠﻰ ﺩﻻﻻﺕ ﺍﻟﺮﻭﺍﻳﺔ ﺍﻟﺘﺎﻟﻴﺔ ‪..‬‬
‫ﺃﲪﺪ ) ‪ ( ٢٢٩٤‬ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ‪:‬‬
‫ﺣ‪‬ﺪ‪‬ﺛﹶﻨﹺﻲ ﺃﹶﺑ‪‬ﻮ ﺳ‪‬ﻌ‪‬ﻴﺪ‪ ‬ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﺳ‪‬ﻠﹶﻴ‪‬ﻤ‪‬ﺎﻥﹸ ﺑ‪‬ﻦ‪ ‬ﺑﹺﻠﹶﺎﻝﹴ ﻋ‪‬ﻦ‪ ‬ﻋ‪‬ﻤ‪‬ﺮﹺﻭ ﺑ‪‬ﻦﹺ ﺃﹶﺑﹺﻲ ﻋ‪‬ﻤ‪‬ﺮﹴﻭ ﻋ‪‬ﻦ‪ ‬ﻋ‪‬ﻜﹾﺮﹺﻣ‪‬ﺔﹶ ﻋ‪‬ـﻦﹺ‬
‫ﺍﺑ‪‬ﻦﹺ ﻋ‪‬ﺒ‪‬ﺎﺱﹴ ﺃﹶﻥﱠ ﺭ‪‬ﺳ‪‬ﻮﻝﹶ ﺍﻟﻠﱠﻪ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪ ‬ﱠﻠﻢ‪ ‬ﻗﹶﺎﻝﹶ ﻣ‪‬ﻦ‪ ‬ﻭ‪‬ﻗﹶﻊ‪ ‬ﻋ‪‬ﻠﹶـﻰ ﺑ‪‬ﻬﹺﻴﻤ‪‬ـﺔ‪ ‬ﻓﹶـﺎﻗﹾﺘ‪‬ﻠﹸﻮﻩ‪‬‬
‫ﻭ‪‬ﺍﻗﹾﺘ‪‬ﻠﹸﻮﺍ ﺍﻟﹾﺒ‪‬ﻬﹺﻴﻤ‪‬ﺔﹶ‬
‫ﺍﻟﺘﺮﻣﺬﻱ ) ‪ ( ١٣٧٤‬ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ‪:‬‬
‫ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﻣ‪‬ﺤ‪‬ﻤ‪‬ﺪ‪ ‬ﺑ‪‬ﻦ‪ ‬ﻋ‪‬ﻤ‪‬ﺮﹴﻭ ﺍﻟﺴ‪‬ﻮ‪‬ﺍﻕ‪ ‬ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﻋ‪‬ﺒ‪‬ﺪ‪ ‬ﺍﻟﹾﻌ‪‬ﺰﹺﻳﺰﹺ ﺑ‪‬ﻦ‪ ‬ﻣ‪‬ﺤ‪‬ﻤ‪‬ﺪ‪ ‬ﻋ‪‬ﻦ‪ ‬ﻋ‪‬ﻤ‪‬ﺮﹺﻭ ﺑ‪‬ـﻦﹺ ﺃﹶﺑﹺـﻲ‬
‫ﻋ‪‬ﻤ‪‬ﺮﹴﻭ ﻋ‪‬ﻦ‪ ‬ﻋ‪‬ﻜﹾﺮﹺﻣ‪‬ﺔﹶ ﻋ‪‬ﻦ‪ ‬ﺍﺑ‪‬ﻦﹺ ﻋ‪‬ﺒ‪‬ﺎﺱﹴ ﻗﹶﺎﻝﹶ ﻗﹶﺎﻝﹶ ﺭ‪‬ﺳ‪‬ﻮﻝﹸ ﺍﻟﻠﱠﻪ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ـﻪ‪ ‬ﻭ‪‬ﺳ‪‬ـ ﱠﻠﻢ‪ ‬ﻣ‪‬ـﻦ‪‬‬
‫ﻭ‪‬ﺟ‪‬ﺪ‪‬ﺗ‪‬ﻤ‪‬ﻮﻩ‪ ‬ﻭ‪‬ﻗﹶﻊ‪ ‬ﻋ‪‬ﻠﹶﻰ ﺑ‪‬ﻬﹺﻴﻤ‪‬ﺔ‪ ‬ﻓﹶﺎﻗﹾﺘ‪‬ﻠﹸﻮﻩ‪ ‬ﻭ‪‬ﺍﻗﹾﺘ‪‬ﻠﹸﻮﺍ ﺍﻟﹾﺒ‪‬ﻬﹺﻴﻤ‪‬ﺔﹶ ﻓﹶﻘ‪‬ﻴﻞﹶ ﻟ‪‬ﺎﺑ‪‬ﻦﹺ ﻋ‪‬ﺒ‪‬ﺎﺱﹴ ﻣ‪‬ﺎ ﺷ‪‬ﺄﹾﻥﹸ ﺍﻟﹾﺒ‪‬ﻬﹺﻴﻤ‪‬ـﺔ‪‬‬
‫ﻗﹶﺎﻝﹶ ﻣ‪‬ﺎ ﺳ‪‬ﻤ‪‬ﻌ‪‬ﺖ‪ ‬ﻣ‪‬ﻦ‪ ‬ﺭ‪‬ﺳ‪‬ﻮﻝﹺ ﺍﻟﻠﱠﻪ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪ ‬ﱠﻠﻢ‪ ‬ﻓ‪‬ﻲ ﺫﹶﻟ‪‬ﻚ‪ ‬ﺷ‪‬ﻴ‪‬ﺌﺎﹰ ﻭ‪‬ﻟﹶﻜ‪‬ﻦ‪ ‬ﺃﹶﺭ‪‬ﻯ ﺭ‪‬ﺳ‪‬ﻮﻝﹶ‬
‫ﺍﻟﻠﱠﻪ‪ ‬ﻛﹶﺮﹺﻩ‪ ‬ﺃﹶﻥﹾ ﻳ‪‬ﺆ‪‬ﻛﹶﻞﹶ ﻣ‪‬ﻦ‪ ‬ﻟﹶﺤ‪‬ﻤ‪‬ﻬ‪‬ﺎ ﺃﹶﻭ‪ ‬ﻳ‪‬ﻨ‪‬ﺘ‪‬ﻔﹶﻊ‪ ‬ﺑﹺﻬ‪‬ﺎ ﻭ‪‬ﻗﹶﺪ‪ ‬ﻋ‪‬ﻤ‪‬ﻞﹶ ﺑﹺﻬ‪‬ﺎ ﺫﹶﻟ‪‬ﻚ‪ ‬ﺍﻟﹾﻌ‪‬ﻤ‪‬ﻞﹸ ﻗﹶﺎﻝﹶ ﺃﹶﺑ‪‬ﻮ ﻋ‪‬ﻴﺴ‪‬ـﻰ‬
‫ﻫ‪‬ﺬﹶﺍ ﺣ‪‬ﺪ‪‬ﻳﺚﹲ ﻟﹶﺎ ﻧ‪‬ﻌ‪‬ﺮﹺﻓﹸﻪ‪ ‬ﺇﹺﻟﱠﺎ ﻣ‪‬ﻦ‪ ‬ﺣ‪‬ﺪ‪‬ﻳﺚ‪ ‬ﻋ‪‬ﻤ‪‬ﺮﹺﻭ ﺑ‪‬ﻦﹺ ﺃﹶﺑﹺﻲ ﻋ‪‬ﻤ‪‬ﺮﹴﻭ ﻋ‪‬ﻦ‪ ‬ﻋ‪‬ﻜﹾﺮﹺﻣ‪‬ﺔﹶ ﻋ‪‬ﻦ‪ ‬ﺍﺑ‪‬ﻦﹺ ﻋ‪‬ﺒ‪‬ﺎﺱﹴ ﻋ‪‬ـﻦ‪‬‬
‫‪١٥٨  ‬‬
‫ﺍﻟﻨ‪‬ﺒﹺﻲ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪‬ﻠﱠﻢ‪‬‬
‫‪ ..‬ﻭﻛﻴﻒ ﺳﻴﺘﻢ‪ ‬ﺗﱪﻳﺮ ﺍﻟﻘﻮﺍﻧﲔ ﺍﻟﱵ ﲤﱠﺖ ﺻﻴﺎﻏﺘﻬﺎ ﻷﺣﻜﺎﻡ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ‪ ،‬ﺑﻨﺎﺀً ﻋﻠﻰ ﻣﺎ‬
‫ﻫﻮ ﻭﺍﺭﺩ ﰲ ﺍﻟﺸﺮﺡ ﺍﻟﺘﺎﱄ ﳍﺬﺍ ﺍﳊﺪﻳﺚ ﻭﺍﻟﺬﻱ ﻧﻘﺘﻄﻌﻪ ﻣﻦ ﲢﻔﺔ ﺍﻷﺣﻮﺫﻱ ﺑﺸﺮﺡ ﺟﺎﻣﻊ‬
‫ﺍﻟﺘﺮﻣﺬﻱ ‪ ،‬ﻭﺗﺮﲨﺔ ﻫﺬﺍ ﺍﻟﺘﱪﻳﺮ ‪ ،‬ﻭﻭﺿﻌﻪ ﺑﲔ ﺃﻳﺪﻱ ﺍﻷﻣﻢ ﺍﻷُﺧﺮﻯ ﻛﺘﻌﺮﻳﻒ ﺑﻘﻮﺍﻧﲔ ﻫﺬﻩ‬
‫ﺍﻟﺪﻭﻟﺔ ؟!!!!!!! ‪..‬‬
‫]] ) ﻭﺍﻗﺘﻠﻮﺍ ﺍﻟﺒﻬﻴﻤﺔ ( ﻗﻴﻞ ﻟﺌﻼ ﻳﺘﻮﻟﺪ ﻣﻨﻬﺎ ﺣﻴﻮﺍﻥ ﻋﻠﻰ ﺻﻮﺭﺓ ﺇﻧﺴﺎﻥ ‪[[ .....‬‬
‫‪ ..‬ﻭﻣﻦ ﺫﺍﺕ ﺍﳉﻮﻗﺔ ‪ ،‬ﻭﰲ ﺳﻴﺎﻕ ﺻﻴﺎﻏﺔ ﺍﻟﻘﻮﺍﻧﲔ ﺍﳌﺘﻌﻠﱢﻘﺔ ﲟﻦ ﻳﻘﻊ ﻋﻠـﻰ ‪‬ﻴﻤـﺔ ﰲ‬
‫ﺗﺸﺮﻳﻌﺎﺕ ﺩﻭﻟﺘﻬﻢ ﺍﻟﺘﺎﺭﳜﻴ‪‬ﺔ ‪ ،‬ﺳﻴﻘﻒ ﻣﻄﺒ‪‬ﻞﹲ ﻭﻣﺰﻣ‪‬ﺮ‪ ‬ﺁﺧﺮ ‪ ،‬ﻟﻪ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻣﻮﻗﻒ‪ ‬ﻳﺘ‪‬ﻜﺊ‬
‫ﻓﻴﻪ ﻋﻠﻰ ﻣﺎ ﻫﻮ ﻭﺍﺭﺩ ﰲ ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺔ ‪ ،‬ﻭﰲ ﺷﺮﺣﻪ ﻟﻠﺴﻨﺪﻱ ‪..‬‬
‫ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺔ ) ‪ ( ٢٥٥٤‬ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ‪:‬‬
‫ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﻋ‪‬ﺒ‪‬ﺪ‪ ‬ﺍﻟﺮ‪‬ﺣ‪‬ﻤ‪‬ﻦﹺ ﺑ‪‬ﻦ‪ ‬ﺇﹺﺑ‪‬ﺮ‪‬ﺍﻫ‪‬ﻴﻢ‪ ‬ﺍﻟﺪ‪‬ﻣ‪‬ﺸ‪‬ﻘ‪‬ﻲ‪ ‬ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﺍﺑ‪‬ﻦ‪ ‬ﺃﹶﺑﹺﻲ ﻓﹸﺪ‪‬ﻳ‪‬ﻚ‪ ‬ﻋ‪‬ﻦ‪ ‬ﺇﹺﺑ‪‬ـﺮ‪‬ﺍﻫ‪‬ﻴﻢ‪ ‬ﺑ‪‬ـﻦﹺ‬
‫ﺇﹺﺳ‪‬ﻤ‪‬ﻌ‪‬ﻴﻞﹶ ﻋ‪‬ﻦ‪ ‬ﺩ‪‬ﺍﻭ‪‬ﺩ‪ ‬ﺑ‪‬ﻦﹺ ﺍﻟﹾﺤ‪‬ﺼ‪‬ﻴ‪‬ﻦﹺ ﻋ‪‬ﻦ‪ ‬ﻋ‪‬ﻜﹾﺮﹺﻣ‪‬ﺔﹶ ﻋ‪‬ﻦ‪ ‬ﺍﺑ‪‬ﻦﹺ ﻋ‪‬ﺒ‪‬ﺎﺱﹴ ﻗﹶﺎﻝﹶ ﻗﹶﺎﻝﹶ ﺭ‪‬ﺳ‪‬ﻮﻝﹸ ﺍﻟﻠﱠﻪ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪‬‬
‫ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪ ‬ﱠﻠﻢ‪ ‬ﻣ‪‬ﻦ‪ ‬ﻭ‪‬ﻗﹶﻊ‪ ‬ﻋ‪‬ﻠﹶﻰ ﺫﹶﺍﺕ‪ ‬ﻣ‪‬ﺤ‪‬ﺮ‪‬ﻡﹴ ﻓﹶﺎﻗﹾﺘ‪‬ﻠﹸﻮﻩ‪ ‬ﻭ‪‬ﻣ‪‬ﻦ‪ ‬ﻭ‪‬ﻗﹶﻊ‪ ‬ﻋ‪‬ﻠﹶﻰ ﺑ‪‬ﻬﹺﻴﻤ‪‬ﺔ‪ ‬ﻓﹶﺎﻗﹾﺘ‪‬ﻠﹸﻮﻩ‪ ‬ﻭ‪‬ﺍﻗﹾﺘ‪‬ﻠﹸـﻮﺍ‬
‫ﺍﻟﹾﺒ‪‬ﻬﹺﻴﻤ‪‬ﺔﹶ‬
‫]] ‪ .....‬ﺣﻜﻤﺔ ﻗﺘﻠﻬﺎ ﺧﻮﻑ ﺃﻥ ﺗﺄﰐ ﺑﺼﻮﺭﺓ ﻗﺒﻴﺤﺔ ﻳﺸﺒﻪ ﺑﻌﻀﻬﺎ ﺍﻵﺩﻣﻲ ﻭﺑﻌﻀﻬﺎ‬
‫ﺍﻟﺒﻬﻴﻤﺔ ﻭﺃﻛﺜﺮ ﺍﻟﻔﻘﻬﺎﺀ ﻛﻤﺎ ﺣﻜﺎﻩ ﺍﳋﻄﺎﰊ ﻋﻠﻰ ﻋﺪﻡ ﺍﻟﻌﻤﻞ ‪‬ﺬﺍ ﺍﳊﺪﻳﺚ ﻓـﻼ ﺗﻘﺘـﻞ‬
‫ﺍﻟﺒﻬﻴﻤﺔ ﻭﻣﻦ ﻭﻗﻊ ﻋﻠﻴﻬﺎ ﻭﺇﳕﺎ ﻋﻠﻴﻪ ﺍﻟﺘﻌﺰﻳﺮ ‪.. [[ .....‬‬
‫‪ ..‬ﰲ ﻋﻤﻠﻴ‪‬ﺔ ﺻﻴﺎﻏﺔ ﻗﻮﺍﻧﲔ ﺍﻟﺪﻭﻟﺔ ﺍﻟﺪ‪‬ﻳﻨﻴ‪‬ﺔ ﺍﻟﱵ ﻳﻄﺒ‪‬ﻠﻮﻥ ﻭﻳﺰﻣ‪‬ﺮﻭﻥ ﳍﺎ ‪ ،‬ﺳﻴﻘﻒ ﻣﻄﺒ‪‬ﻞ‬
‫ﻭﻣﺰﻣ‪‬ﺮ ﺁﺧﺮ ﻟﻴﻘﻮﻝ ﻟﻨﺎ ‪ :‬ﻻ ﺑﺪ‪ ‬ﺃﻥ ﺗﻀﻌﻮﺍ ﺷﺮﻃﺎﹰ ﰲ ﺑﻨﺎﺀ ﺍﳊﻤﺎﻣﺎﺕ ﰲ ﺍﳌﺴﺎﻛﻦ ﻭﺍﻷﻣﺎﻛﻦ‬
‫ﺍﻟﻌﺎﻣ‪‬ﺔ ﻭﺍﳋﺎﺻ‪‬ﺔ ‪ ،‬ﻭﺃﻻﱠ ﺗ‪‬ﻌﻄﻰ ﺭﺧﺼﺔ ﺑﻨﺎﺀ ﺩﻭﻥ ﺍﻹﻟﺰﺍﻡ ‪‬ﺬﺍ ﺍﻟﺸﺮﻁ ‪ ،‬ﻭﺫﻟﻚ ﺑﻨﺎﺀً ﻋﻠﻰ‬
‫ﺍﳊﺪﻳﺚ ﺍﻟﺘﺎﱄ ‪..‬‬
‫ﺍﻟﺒﺨﺎﺭﻱ ) ‪ ( ١٤١‬ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ‪:‬‬
‫‪١٥٩  ‬‬
‫ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﺁﺩ‪‬ﻡ‪ ‬ﻗﹶﺎﻝﹶ ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﺍﺑ‪‬ﻦ‪ ‬ﺃﹶﺑﹺﻲ ﺫ‪‬ﺋﹾﺐﹴ ﻗﹶﺎﻝﹶ ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﺍﻟ ‪‬ﺰﻫ‪‬ﺮﹺﻱ‪ ‬ﻋ‪‬ﻦ‪ ‬ﻋ‪‬ﻄﹶﺎﺀِ ﺑ‪‬ﻦﹺ ﻳ‪‬ﺰﹺﻳﺪ‪ ‬ﺍﻟﻠﱠﻴ‪‬ﺜ‪‬ـﻲ‪‬‬
‫ﻋ‪‬ﻦ‪ ‬ﺃﹶﺑﹺﻲ ﺃﹶﻳ‪‬ﻮﺏ‪ ‬ﺍﹾﻟﺄﹶﻧ‪‬ﺼ‪‬ﺎﺭﹺﻱ‪ ‬ﻗﹶﺎﻝﹶ ﻗﹶﺎﻝﹶ ﺭ‪‬ﺳ‪‬ﻮﻝﹸ ﺍﻟﻠﱠﻪ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪ ‬ﱠﻠﻢ‪ ‬ﺇﹺﺫﹶﺍ ﺃﹶﺗ‪‬ﻰ ﺃﹶﺣ‪‬ـ ‪‬ﺪﻛﹸﻢ‪‬‬
‫ﺍﻟﹾﻐ‪‬ﺎﺋ‪‬ﻂﹶ ﻓﹶﻠﹶﺎ ﻳ‪‬ﺴ‪‬ﺘ‪‬ﻘﹾﺒﹺﻞ ﺍﻟﹾﻘ‪‬ﺒ‪‬ﻠﹶﺔﹶ ﻭ‪‬ﻟﹶﺎ ﻳ‪‬ﻮ‪‬ﻟﱢﻬ‪‬ﺎ ﻇﹶﻬ‪‬ﺮ‪‬ﻩ‪ ‬ﺷ‪‬ﺮ‪‬ﻗﹸﻮﺍ ﺃﹶﻭ‪ ‬ﻏﹶﺮ‪‬ﺑ‪‬ﻮﺍ‬
‫ﻣﺴﻠﻢ ) ‪ ( ٣٨٩‬ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ‪:‬‬
‫ﻭ ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﺃﹶﺣ‪‬ﻤ‪‬ﺪ‪ ‬ﺑ‪‬ﻦ‪ ‬ﺍﻟﹾﺤ‪‬ﺴ‪‬ﻦﹺ ﺑ‪‬ﻦﹺ ﺧ‪‬ﺮ‪‬ﺍﺵﹴ ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﻋ‪‬ﻤ‪‬ﺮ‪ ‬ﺑ‪‬ﻦ‪ ‬ﻋ‪‬ﺒ‪‬ﺪ‪ ‬ﺍﻟﹾﻮ‪‬ﻫ‪‬ﺎﺏﹺ ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﻳ‪‬ﺰﹺﻳﺪ‪ ‬ﻳ‪‬ﻌ‪‬ﻨﹺﻲ‬
‫ﺍﺑ‪‬ﻦ‪ ‬ﺯ‪‬ﺭ‪‬ﻳ‪‬ﻊﹴ ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﺭ‪‬ﻭ‪‬ﺡ‪ ‬ﻋ‪‬ﻦ‪ ‬ﺳ‪‬ﻬ‪‬ﻴ‪‬ﻞﹴ ﻋ‪‬ﻦ‪ ‬ﺍﻟﹾﻘﹶﻌ‪‬ﻘﹶﺎﻉﹺ ﻋ‪‬ﻦ‪ ‬ﺃﹶﺑﹺﻲ ﺻ‪‬ﺎﻟ‪‬ﺢﹴ ﻋ‪‬ﻦ‪ ‬ﺃﹶﺑﹺﻲ ﻫ‪‬ﺮ‪‬ﻳ‪‬ﺮ‪‬ﺓﹶ ﻋ‪‬ﻦ‪ ‬ﺭ‪‬ﺳ‪‬ـﻮﻝﹺ‬
‫ﺍﻟﻠﱠﻪ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪ ‬ﱠﻠﻢ‪ ‬ﻗﹶﺎﻝﹶ ﺇﹺﺫﹶﺍ ﺟ‪‬ﻠﹶﺲ‪ ‬ﺃﹶﺣ‪ ‬ﺪﻛﹸﻢ‪ ‬ﻋ‪‬ﻠﹶﻰ ﺣ‪‬ﺎﺟ‪‬ﺘ‪‬ﻪ‪ ‬ﻓﹶﻠﹶﺎ ﻳ‪‬ﺴ‪‬ﺘ‪‬ﻘﹾﺒﹺﻞﹾ ﺍﻟﹾﻘ‪‬ﺒ‪‬ﻠﹶﺔﹶ ﻭ‪‬ﻟﹶـﺎ‬
‫ﻳ‪‬ﺴ‪‬ﺘ‪‬ﺪ‪‬ﺑﹺﺮ‪‬ﻫ‪‬ﺎ‬
‫‪ ..‬ﻭﻫﻨﺎ ﺳﻴﻘﻒ ﻣﻄﺒ‪‬ﻞ ﻭﻣﺰﻣ‪‬ﺮ ﺁﺧﺮ ﻟﻴﻘﻮﻝ ﻟﻨﺎ ‪ :‬ﻻ ‪ ،‬ﻻ ﺩﺍﻋﻲ ﻟﺬﻟﻚ ‪ ،‬ﻣﻌﺘﻤﺪﺍﹰ ﻋﻠـﻰ‬
‫ﺍﳊﺪﻳﺚ ﺍﻟﺘﺎﱄ ‪..‬‬
‫ﺍﻟﺒﺨﺎﺭﻱ ) ‪ ( ١٤٤‬ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ‪:‬‬
‫ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﺇﹺﺑ‪‬ﺮ‪‬ﺍﻫ‪‬ﻴﻢ‪ ‬ﺑ‪‬ﻦ‪ ‬ﺍﻟﹾﻤ‪‬ﻨ‪‬ﺬ‪‬ﺭﹺ ﻗﹶﺎﻝﹶ ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﺃﹶﻧ‪‬ﺲ‪ ‬ﺑ‪‬ﻦ‪ ‬ﻋ‪‬ﻴ‪‬ﺎﺽﹴ ﻋ‪‬ﻦ‪ ‬ﻋ‪‬ﺒ‪‬ﻴ‪‬ﺪ‪ ‬ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻦ‪ ‬ﻣ‪‬ﺤ‪‬ﻤ‪‬ﺪ‪ ‬ﺑ‪‬ـﻦﹺ‬
‫ﻳ‪‬ﺤ‪‬ﻴ‪‬ﻰ ﺑ‪‬ﻦﹺ ﺣ‪‬ﺒ‪‬ﺎﻥﹶ ﻋ‪‬ﻦ‪ ‬ﻭ‪‬ﺍﺳ‪‬ﻊﹺ ﺑ‪‬ﻦﹺ ﺣ‪‬ﺒ‪‬ﺎﻥﹶ ﻋ‪‬ﻦ‪ ‬ﻋ‪‬ﺒ‪‬ﺪ‪ ‬ﺍﻟﻠﱠﻪ‪ ‬ﺑ‪‬ﻦﹺ ﻋ‪‬ﻤ‪‬ﺮ‪ ‬ﻗﹶﺎﻝﹶ ﺍﺭ‪‬ﺗ‪‬ﻘﹶﻴ‪‬ﺖ‪ ‬ﻓﹶﻮ‪‬ﻕ‪ ‬ﻇﹶﻬ‪‬ﺮﹺ ﺑ‪‬ﻴ‪‬ﺖ‪‬‬
‫ﺣ‪‬ﻔﹾﺼ‪‬ﺔﹶ ﻟ‪‬ﺒ‪ ‬ﻌﺾﹺ ﺣ‪‬ﺎﺟ‪‬ﺘ‪‬ﻲ ﻓﹶﺮ‪‬ﺃﹶﻳ‪‬ﺖ‪ ‬ﺭ‪‬ﺳ‪‬ﻮﻝﹶ ﺍﻟﻠﱠﻪ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪ ‬ﱠﻠﻢ‪ ‬ﻳ‪‬ﻘﹾﻀ‪‬ﻲ ﺣ‪‬ﺎﺟ‪‬ﺘ‪‬ﻪ‪ ‬ﻣ‪‬ﺴ‪‬ﺘ‪‬ﺪ‪‬ﺑﹺﺮ‪‬‬
‫ﺍﻟﹾﻘ‪‬ﺒ‪‬ﻠﹶﺔ‪ ‬ﻣ‪‬ﺴ‪‬ﺘ‪‬ﻘﹾﺒﹺﻞﹶ ﺍﻟﺸ‪‬ﺄﹾﻡﹺ‬
‫ﻣﺴﻠﻢ ) ‪ ( ٣٩١‬ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ‪:‬‬
‫ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﺃﹶﺑ‪‬ﻮ ﺑ‪‬ﻜﹾﺮﹺ ﺑ‪‬ﻦ‪ ‬ﺃﹶﺑﹺﻲ ﺷ‪‬ﻴ‪‬ﺒ‪‬ﺔﹶ ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﻣ‪‬ﺤ‪‬ﻤ‪‬ﺪ‪ ‬ﺑ‪‬ﻦ‪ ‬ﺑﹺﺸ‪‬ﺮﹴ ﺍﻟﹾﻌ‪‬ﺒ‪‬ﺪ‪‬ﻱ‪ ‬ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﻋ‪‬ﺒ‪‬ﻴ‪‬ﺪ‪ ‬ﺍﻟﻠﱠﻪ‪ ‬ﺑ‪‬ﻦ‪ ‬ﻋ‪‬ﻤ‪‬ﺮ‪‬‬
‫ﻋ‪‬ﻦ‪ ‬ﻣ‪‬ﺤ‪‬ﻤ‪‬ﺪ‪ ‬ﺑ‪‬ﻦﹺ ﻳ‪‬ﺤ‪‬ﻴ‪‬ﻰ ﺑ‪‬ﻦﹺ ﺣ‪‬ﺒ‪‬ﺎﻥﹶ ﻋ‪‬ﻦ‪ ‬ﻋ‪‬ﻤ‪‬ﻪ‪ ‬ﻭ‪‬ﺍﺳ‪‬ﻊﹺ ﺑ‪‬ﻦﹺ ﺣ‪‬ﺒ‪‬ﺎﻥﹶ ﻋ‪‬ﻦ‪ ‬ﺍﺑ‪‬ﻦﹺ ﻋ‪‬ﻤ‪‬ﺮ‪ ‬ﻗﹶﺎﻝﹶ ﺭ‪‬ﻗ‪‬ﻴﺖ‪ ‬ﻋ‪‬ﻠﹶـﻰ‬
‫ﺑ‪‬ﻴ‪‬ﺖ‪ ‬ﺃﹸﺧ‪‬ﺘ‪‬ﻲ ﺣ‪‬ﻔﹾﺼ‪‬ﺔﹶ ﻓﹶﺮ‪‬ﺃﹶﻳ‪‬ﺖ‪ ‬ﺭ‪‬ﺳ‪‬ﻮﻝﹶ ﺍﻟﻠﱠﻪ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪ ‬ﱠﻠﻢ‪ ‬ﻗﹶﺎﻋ‪‬ﺪ‪‬ﺍ ﻟ‪‬ﺤ‪‬ﺎﺟ‪‬ﺘ‪‬ﻪ‪ ‬ﻣ‪‬ﺴ‪‬ـﺘ‪‬ﻘﹾﺒﹺﻞﹶ‬
‫ﺍﻟﺸ‪‬ﺎﻡﹺ ﻣ‪‬ﺴ‪‬ﺘ‪‬ﺪ‪‬ﺑﹺﺮ‪ ‬ﺍﻟﹾﻘ‪‬ﺒ‪‬ﻠﹶﺔ‪‬‬
‫‪ ..‬ﻭﻳﺰﺩﺍﺩ ﻫﺬﺍ ﺍﳌﻄﺒ‪‬ﻞ ﻭﺍﳌﺰﻣ‪‬ﺮ ﺗﺸﺒ‪‬ﺜﺎﹰ ﺑﺮﺃﻳﻪ ﻋﻨﺪﻣﺎ ﻳﺘﻠﻮ ﻋﻠﻴﻨﺎ ﺍﳊﺪﻳﺚ ﺍﻟﺘﺎﱄ ‪..‬‬
‫ﺃﲪﺪ ) ‪ ( ٢٤٧١٢‬ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ‪:‬‬
‫‪١٦٠  ‬‬
‫ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﺃﹶﺑ‪‬ﻮ ﻛﹶﺎﻣ‪‬ﻞﹴ ﻗﹶﺎﻝﹶ ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﺣ‪‬ﻤ‪‬ﺎﺩ‪ ‬ﻋ‪‬ﻦ‪ ‬ﺧ‪‬ﺎﻟ‪‬ﺪ‪ ‬ﺍﻟﹾﺤ‪‬ﺬﱠﺍﺀِ ﻋ‪‬ﻦ‪ ‬ﺧ‪‬ﺎﻟ‪‬ﺪ‪ ‬ﺑ‪‬ﻦﹺ ﺃﹶﺑﹺﻲ ﺍﻟﺼ‪‬ـﻠﹾﺖ‪ ‬ﺃﹶﻥﱠ‬
‫ﻋ‪‬ﺮ‪‬ﺍﻙ‪ ‬ﺑ‪‬ﻦ‪ ‬ﻣ‪‬ﺎﻟ‪‬ﻚ‪ ‬ﺣ‪‬ﺪ‪‬ﺙﹶ ﻋ‪‬ﻨ‪‬ﺪ‪ ‬ﻋ‪‬ﻤ‪‬ﺮ‪ ‬ﺑ‪‬ﻦﹺ ﻋ‪‬ﺒ‪‬ﺪ‪ ‬ﺍﻟﹾﻌ‪‬ﺰﹺﻳﺰﹺ ﺃﹶﻥﱠ ﻋ‪‬ﺎﺋ‪‬ﺸ‪‬ﺔﹶ ﻗﹶﺎﻟﹶﺖ‪ ‬ﺫﹸﻛ‪‬ﺮ‪ ‬ﻟ‪‬ﺮ‪‬ﺳ‪‬ﻮﻝﹺ ﺍﻟﻠﱠﻪ‪ ‬ﺻ‪‬ﻠﱠﻰ‬
‫ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪ ‬ﱠﻠﻢ‪ ‬ﺃﹶﻥﱠ ﻧ‪‬ﺎﺳ‪‬ﺎ ﻳ‪‬ﻜﹾﺮ‪‬ﻫ‪‬ﻮﻥﹶ ﺃﹶﻥﹾ ﻳ‪‬ﺴ‪‬ﺘ‪‬ﻘﹾﺒﹺﻠﹸﻮﺍ ﺍﻟﹾﻘ‪‬ﺒ‪‬ﻠﹶﺔﹶ ﺑﹺﻔﹸﺮ‪‬ﻭﺟﹺ ﹺﻬﻢ‪ ‬ﻓﹶﻘﹶﺎﻝﹶ ﺃﹶﻭ‪ ‬ﻗﹶﺪ‪ ‬ﻓﹶﻌ‪‬ﻠﹸﻮﻫ‪‬ـﺎ‬
‫ﺣ‪‬ﻮ‪‬ﻟﹸﻮﺍ ﻣ‪‬ﻘﹾﻌ‪‬ﺪ‪‬ﻱ ﻗ‪‬ﺒ‪‬ﻞﹶ ﺍﻟﹾﻘ‪‬ﺒ‪‬ﻠﹶﺔ‪‬‬
‫‪ ..‬ﻭﺳﻴﺰﺩﺍﺩ ﺍﳋﻼﻑ ﺑﲔ ﺍﳌﻄﺒ‪‬ﻠﲔ ﻭﺍﳌﺰﻣ‪‬ﺮﻳﻦ ﳍﺬﻩ ﺍﻟﺪﻭﻟﺔ ﺍﻟﺪ‪‬ﻳﻨﻴ‪‬ﺔ ﰲ ﻭﺿﻊ ﻗﺎﻧﻮﻥ ﳍﺬﻩ‬
‫ﺍﳌﺴﺄﻟﺔ ‪ ،‬ﻛﻞﱞ ﻣﻨﻬﻢ ﻳﻌﻮﺩ ﰲ ﺍﺧﺘﻼﻓﻪ ﻣﻊ ﺍﻵﺧﺮﻳﻦ ﺇﱃ ﺃﺣﺎﺩﻳﺚ ﺗﻨﺎﻗﺾ ﺃﺣﺎﺩﻳﺚ ﺃﹸﺧـﺮﻯ ‪،‬‬
‫ﻭﺇﱃ ﺗﻔﺴﲑﺍﺕ‪ ‬ﳍﺎ ﺗﻨﺎﻗﺾ ﺗﻔﺴﲑﺍﺕ ﺃﹸﺧﺮﻯ ‪ .....‬ﻭﺍﻟﻨﺺ‪ ‬ﺍﻟﺘﺎﱄ ﰲ ﻛﺘﺎﺏ ﺻﺤﻴﺢ ﻣﺴﻠﻢ‬
‫ﺑﺸﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻳﺒﻴ‪‬ﻦ ﻟﻨﺎ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ‪..‬‬
‫]] ﻭﺃﻣﺎ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻻﺳﺘﻘﺒﺎﻝ ﻟﻠﻘﺒﻠﺔ ﺑﺎﻟﺒﻮﻝ ﻭﺍﻟﻐﺎﺋﻂ ﻓﻘﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻴﻪ ﻋﻠﻰ‬
‫ﻣﺬﺍﻫﺐ ﺃﺣﺪﻫﺎ ‪ :‬ﻣﺬﻫﺐ ﻣﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌﻲ ‪ -‬ﺭﲪﻬﻤﺎ ﺍﷲ ﺗﻌﺎﱃ ‪ -‬ﺃﻧﻪ ﳛـﺮﻡ ﺍﺳـﺘﻘﺒﺎﻝ‬
‫ﺍﻟﻘﺒﻠﺔ ﰲ ﺍﻟﺼﺤﺮﺍﺀ ﺑﺎﻟﺒﻮﻝ ﻭﺍﻟﻐﺎﺋﻂ ‪ ،‬ﻭﻻ ﳛﺮﻡ ﺫﻟﻚ ﰲ ﺍﻟﺒﻨﻴﺎﻥ ‪ ،‬ﻭﻫﺬﺍ ﻣـﺮﻭﻱ ﻋـﻦ‬
‫ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﻋﺒﺪ ﺍﳌﻄﻠﺐ ‪ ،‬ﻭﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻭﺍﻟﺸﻌﱯ ﻭﺇﺳﺤﺎﻕ ﺑـﻦ‬
‫ﺭﺍﻫﻮﻳﻪ ﻭﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﰲ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺘﲔ ﺭﲪﻬﻢ ﺍﷲ ‪ .‬ﻭﺍﳌﺬﻫﺐ ﺍﻟﺜﺎﱐ ‪ :‬ﺃﻧﻪ ﻻ ﳚﻮﺯ‬
‫ﺫﻟﻚ ﻻ ﰲ ﺍﻟﺒﻨﻴﺎﻥ ﻭﻻ ﰲ ﺍﻟﺼﺤﺮﺍﺀ ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﺃﰊ ﺃﻳﻮﺏ ﺍﻷﻧﺼﺎﺭﻱ ﺍﻟﺼﺤﺎﰊ ﺭﺿـﻲ‬
‫ﺍﷲ ﻋﻨﻪ ﻭﳎﺎﻫﺪ ﻭﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻨﺨﻌﻲ ﻭﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ ﻭﺃﰊ ﺛﻮﺭ ﻭﺃﲪﺪ ﰲ ﺭﻭﺍﻳﺔ ‪ .‬ﻭﺍﳌﺬﻫﺐ‬
‫ﺍﻟﺜﺎﻟﺚ ‪ :‬ﺟﻮﺍﺯ ﺫﻟﻚ ﰲ ﺍﻟﺒﻨﻴﺎﻥ ﻭﺍﻟﺼﺤﺮﺍﺀ ﲨﻴﻌﺎﹰ ‪ ،‬ﻭﻫﻮ ﻣﺬﻫﺐ ﻋﺮﻭﺓ ﺑﻦ ﺍﻟﺰﺑﲑ ﻭﺭﺑﻴﻌﺔ‬
‫ﺷﻴﺦ ﻣﺎﻟﻚ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ‪ ،‬ﻭﺩﺍﻭﺩ ﺍﻟﻈﺎﻫﺮﻱ ‪ .‬ﻭﺍﳌﺬﻫﺐ ﺍﻟﺮﺍﺑﻊ ‪ :‬ﻻ ﳚﻮﺯ ﺍﻻﺳﺘﻘﺒﺎﻝ‬
‫ﻻ ﰲ ﺍﻟﺼﺤﺮﺍﺀ ‪ ،‬ﻭﻻ ﰲ ﺍﻟﺒﻨﻴﺎﻥ ‪ ،‬ﻭﳚﻮﺯ ﺍﻻﺳﺘﺪﺑﺎﺭ ﻓﻴﻬﻤﺎ ‪ ،‬ﻭﻫﻲ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺘﲔ ﻋﻦ‬
‫ﺃﰊ ﺣﻨﻴﻔﺔ ﻭﺃﲪﺪ ‪ -‬ﺭﲪﻬﻤﺎ ﺍﷲ ﺗﻌﺎﱃ ‪ ، -‬ﻭﺍﺣﺘﺞ ﺍﳌﺎﻧﻌﻮﻥ ﻣﻄﻠﻘﺎ ﺑﺎﻷﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤﺔ‬
‫ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﻟﻨﻬﻲ ﻣﻄﻠﻘﺎ ﻛﺤﺪﻳﺚ ﺳﻠﻤﺎﻥ ﺍﳌﺬﻛﻮﺭ ‪ ،‬ﻭﺣﺪﻳﺚ ﺃﰊ ﺃﻳﻮﺏ ﻭﺃﰊ ﻫﺮﻳـﺮﺓ‬
‫ﻭﻏﲑﳘﺎ ﻗﺎﻟﻮﺍ ‪ :‬ﻭﻷﻧﻪ ﺇﳕﺎ ﻣﻨﻊ ﳊﺮﻣﺔ ﺍﻟﻘﺒﻠﺔ ‪ ،‬ﻭﻫﺬﺍ ﺍﳌﻌﲎ ﻣﻮﺟﻮﺩ ﰲ ﺍﻟﺒﻨﻴﺎﻥ ﻭﺍﻟﺼﺤﺮﺍﺀ‬
‫‪ ،‬ﻭﻷﻧﻪ ﻟﻮ ﻛﺎﻥ ﺍﳊﺎﺋﻞ ﻛﺎﻓﻴﺎ ﳉﺎﺯ ﰲ ﺍﻟﺼﺤﺮﺍﺀ ‪ ،‬ﻷﻥ ﺑﻴﻨﻨﺎ ﻭﺑﲔ ﺍﻟﻜﻌﺒﺔ ﺟﺒﺎﻻ ﻭﺃﻭﺩﻳـﺔ‬
 ‫‪١٦١  ‬‬
‫ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﳊﺎﺋﻞ ‪ ،‬ﻭﺍﺣﺘﺞ ﻣﻦ ﺃﺑﺎﺡ ﻣﻄﻠﻘﺎ ﲝﺪﻳﺚ ﺍﺑﻦ ﻋﻤـﺮ ﺭﺿـﻲ ﺍﷲ‬
‫ﻋﻨﻬﻤﺎ ﺍﳌﺬﻛﻮﺭ ﰲ ﺍﻟﻜﺘﺎﺏ ﺃﻧﻪ ﺭﺃﻯ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﺴﺘﻘﺒﻼ ﺑﻴﺖ ﺍﳌﻘـﺪﺱ‬
‫ﻣﺴﺘﺪﺑﺮ ﺍﻟﻘﺒﻠﺔ ‪ ،‬ﻭﲝﺪﻳﺚ ﻋﺎﺋﺸﺔ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ‪ -‬ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ‬
‫ﺑﻠﻐﻪ ﺃﻥ ﺃﻧﺎﺳﺎ ﻳﻜﺮﻫﻮﻥ ﺍﺳﺘﻘﺒﺎﻝ ﺍﻟﻘﺒﻠﺔ ﺑﻔﺮﻭﺟﻬﻢ ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪:‬‬
‫" ﺃﻭ ﻗﺪ ﻓﻌﻠﻮﻫﺎ ﺣﻮﻟﻮﺍ ﲟﻘﻌﺪﻱ " ﺃﻱ ﺇﱃ ﺍﻟﻘﺒﻠﺔ ‪ .‬ﺭﻭﺍﻩ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﰲ ﻣﺴﻨﺪﻩ ﻭﺍﺑـﻦ‬
‫ﻣﺎﺟﻪ ﻭﺇﺳﻨﺎﺩﻩ ﺣﺴﻦ ‪ ،‬ﻭﺍﺣﺘﺞ ﻣﻦ ﺃﺑﺎﺡ ﺍﻻﺳﺘﺪﺑﺎﺭ ﺩﻭﻥ ﺍﻻﺳﺘﻘﺒﺎﻝ ﲝﺪﻳﺚ ﺳـﻠﻤﺎﻥ ‪.‬‬
‫ﻭﺍﺣﺘﺞ ﻣﻦ ﺣﺮﻡ ﺍﻻﺳﺘﻘﺒﺎﻝ ﻭﺍﻻﺳﺘﺪﺑﺎﺭ ﰲ ﺍﻟﺼﺤﺮﺍﺀ ﻭﺃﺑﺎﺣﻬﻤﺎ ﰲ ﺍﻟﺒﻨﻴﺎﻥ ﲝﺪﻳﺚ ﺍﺑـﻦ‬
‫ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﺍﳌﺬﻛﻮﺭ ﰲ ﺍﻟﻜﺘﺎﺏ ‪ ،‬ﻭﲝﺪﻳﺚ ﻋﺎﺋﺸﺔ ﺍﻟﺬﻱ ﺫﻛﺮﻧﺎﻩ ‪.. [[ .‬‬
‫‪ ..‬ﻭﻗﺒﻞ ﺃﻥ ﳜﺮﺟﻮﺍ ﻣﻦ ﻫﺬﺍ ﺍﻟﺘﻴﻪ ﺍﻟﺬﻱ ﻻ ﳐﺮﺝ ﻟﻪ ﺇﻻﱠ ﺑﻌﺪﻡ ﺍﻟﻨﻈﺮ ﺇﱃ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺎﺕ‬
‫ﻣﻦ ﺃﺳﺎﺳﻬﺎ ‪ ،‬ﻭﻗﺒﻞ ﺃﻥ ﻳﺼﻠﻮﺍ ﺇﱃ ﻧﺘﻴﺠﺔ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺍﻟﱵ ﻟﻦ ﻳﺼﻠﻮﺍ ﻓﻴﻬﺎ ﺇﱃ ﺃﻱ‪ ‬ﻧﺘﻴﺠﺔ‬
‫‪ ،‬ﻗﺒﻞ ﺫﻟﻚ ‪ ،‬ﺳﻴﻘﻒ ﻣﻄﺒ‪‬ﻞ ﻭﻣﺰﻣ‪‬ﺮ ﻣﻦ ﺫﺍﺕ ﺍﳉﻮﻗﺔ ﻟﻴﻘﻮﻝ ﻟﻨﺎ ‪ :‬ﻋﻠـﻴﻜﻢ ﺃﻥ ﺗﻠﺤﻈـﻮﺍ ﰲ‬
‫ﻗﻮﺍﻧﲔ ﻫﺬﻩ ﺍﻟﺪﻭﻟﺔ ﻭﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺑﺎﻟﺬﺍﺕ ‪ ،‬ﺃﻧ‪‬ﻪ ﻻ ﳚﻮﺯ ﻭﺿﻊ ﻣﺒﺎﻭﻝ ﻟﻠﺮﺟﺎﻝ ﻭﻫـﻢ ﰲ‬
‫ﺣﺎﻟﺔ ﺍﻟﻮﻗﻮﻑ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﳚﺐ ﺇﻟﺰﺍﻡ ﺗﺮﺍﺧﻴﺺ ﺍﻟﺒﻨﺎﺀ ﺑﺬﻟﻚ ‪ ..‬ﻭﺫﻟـﻚ ﺍﻟﺘﺰﺍﻣـﺎﹰ ﲟﻀـﻤﻮﻥ‬
‫ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺘﺎﻟﻴﺔ ‪..‬‬
‫ﺍﻟﻨﺴﺎﺋﻲ ) ‪ ( ٢٩‬ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ‪:‬‬
‫‪‬‬
‫‪‬‬
‫‪ ‬‬
‫ﺍﺑﻦ ﻣﺎﺟﺔ ) ‪ ( ٣٠٣‬ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ‪:‬‬
‫‪‬‬
‫‪ ‬‬
‫‪ ‬‬
 ١٦٢  
: ‫ﺔ‬‫( ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‬٢٤٦٠٤ ) ‫ﺃﲪﺪ‬


 
 
 
: ‫ﺔ‬‫( ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‬٢٤٤١٨ ) ‫ﺃﲪﺪ‬


 
: ‫ﺔ‬‫ ( ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‬١٢ ) ‫ﺍﻟﺘﺮﻣﺬﻱ‬









 
 
 ١٦٣  
‫ ﻭﳌﺎﺫﺍ‬، ‫ ﻻ ﻣﺸﻜﻠﺔ ﰲ ﺍﻷﻣﺮ‬، ‫ ﻻ‬: ‫ﺮ ﺁﺧﺮ ﻟﻴﻘﻮﻝ ﻟﻨﺎ‬‫ﻞ ﻭﻣﺰﻣ‬‫ ﺑﻌﺪ ﺫﻟﻚ ﺳﻴﻘﻒ ﻣﻄﺒ‬..
‫ ﻻ ﻣﺸـﻜﻠﺔ ﰲ ﺃﻥ ﻳﺒـﻮﻝ‬، ‫ﺗﻀﻌﻮﻥ ﻗﺎﻧﻮﻧﺎﹰ ﳝﻨﻊ ﻭﺿﻊ ﺍﳌﺒﺎﻭﻝ ﻟﻴﺒﻮﻝ ﻓﻴﻬﺎ ﺍﻟﺮﺟﺎﻝ ﻗﺎﺋﻤﲔ‬
.. ‫ﺎﹰ ﺑﺎﻷﺣﺎﺩﻳﺚ ﺍﻟﺘﺎﻟﻴﺔ‬‫ ﺳﻴﻘﻮﻝ ﺫﻟﻚ ﳏﺘﺠ‬، ‫ﺍﻟﺮﺟﻞ ﻗﺎﺋﻤﺎﹰ‬
: ‫ﺔ‬‫ ( ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‬١٨٤٤٠ ) ‫ﺃﲪﺪ‬


 
: ‫ﺔ‬‫ ( ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‬١٧٤٤٨ ) ‫ﺃﲪﺪ‬
 

 
 
 
: ‫ﺔ‬‫ ( ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‬٢١٧ ) ‫ﺍﻟﺒﺨﺎﺭﻱ‬

  
: ‫ﺔ‬‫ ( ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‬٢١٩ ) ‫ﺍﻟﺒﺨﺎﺭﻱ‬


 
‫ ﻟﺪﺭﺟﺔ ﻻ ﻳﺪﺭﻛﻮﻥ ﻓﻴﻬﺎ ﻫﻢ ﺣﻘﻴﻘﺔ ﻣـﺎ‬، ‫ﺮﻭﻥ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ‬‫ﻠﻮﻥ ﻭﺍﳌﺰﻣ‬‫ﻭﺳﻴﺸﺘﺒﻚ ﺍﳌﻄﺒ‬
‫ ﻓـﺘﺢ ﺍﻟﺒـﺎﺭﻱ‬: ‫ ﺍﻟﺘﺎﱄ ﻣﻦ ﻛﺘﺎﺏ‬‫ ﻭﺫﻟﻚ ﺣﻴﻨﻤﺎ ﳛﺎﻭﻟﻮﻥ ﲢﻮﻳﻞ ﺩﻻﻻﺕ ﺍﻟﻨﺺ‬، ‫ﻳﻘﻮﻟﻮﻥ‬
 ١٦٤  
‫ ﺇﱃ ﻗﻮﺍﻧﲔ ﰲ ﺩﻭﻟﺘﻬﻢ ﺍﻟـﱵ‬، ‫ ﺷﺮﺡ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‬‫ ﻓﻴﻤﺎ ﳜﺺ‬، ‫ﺑﺸﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‬
.. ‫ﺮﻭﻥ ﳍﺎ‬‫ﻠﻮﻥ ﻭﻳﺰﻣ‬‫ﻳﻄﺒ‬
 ]]

















 ١٦٥  






.. [[ 
‫ﻋﲔ ﻭﺍﺿﻌﻲ ﻗـﻮﺍﻧﲔ‬‫ﻡ ﺍﻷﻣﻮﺭ ﻭﺗﺸﺘﺒﻚ ﺍﻵﺭﺍﺀ ﺍﳌﺘﻨﺎﻗﻀﺔ ﺑﲔ ﺍﳌﺸﺮ‬‫ ﻭﺑﺎﻟﺘﺄﻛﻴﺪ ﺳﺘﺘﺄﺯ‬..
‫ ﺣﻴﻨﻤﺎ ﻳﺼﻠﻮﻥ ﺇﱃ ﺍﳊﺪﻳﺚ ﺍﻟﺘـﺎﱄ ﻭﺷـﺮﺣﻪ ﰲ‬، ‫ﺮﻳﻦ‬‫ﻠﲔ ﻭﺍﳌﺰﻣ‬‫ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﰲ ﺩﻭﻟﺔ ﺍﳌﻄﺒ‬
.. ‫ﻛﺘﺎﺏ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﺸﺮﺡ ﺍﻟﻨﻮﻭﻱ‬
: ‫ﺔ‬‫ ( ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‬٤٠٢ ) ‫ﻣﺴﻠﻢ‬


 
 ]]





.. [[ 
‫‪١٦٦  ‬‬
‫‪ ..‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺴﺎﺑﻘﻮﻥ ﻗﺪ ]] ‪ [[ ‬ﻓﻌﻠﻰ ﻣﺎﺫﺍ ﺳﻴﺘ‪‬ﻔﻖ ﺍﻟﻼﺣﻘﻮﻥ‬
‫ﻣﻦ ﺍﳌﻄﺒ‪‬ﻠﲔ ﻭﺍﳌﺰﻣ‪‬ﺮﻳﻦ ﻟﺪﻭﻟﺔ ﻳﺰﻋﻤﻮﻥ ﺃﻧ‪‬ﻬﺎ ﺩﻭﻟﺔ ﺷﺮﻳﻌﺔ ﺍﷲ ﺗﻌﺎﱃ ﻓـﻮﻕ ﺍﻷﺭﺽ ؟!!! ‪..‬‬
‫ﻧﺘﺮﻙ ﺍﻹﺟﺎﺑﺔ ﳌﻦ ﻛﺎﻥ ﻟﻪ ﻗﻠﺐ ﺃﻭ ﺃﻟﻘﻰ ﺍﻟﺴﻤﻊ ﻭﻫﻮ ﺷﻬﻴﺪ ‪..‬‬
‫‪ ..‬ﰲ ﺻﻴﺎﻏﺔ ﻗﻮﺍﻧﲔ ﺩﻭﻟﺘﻬﻢ ﺍﻟﺘﺎﺭﳜﻴ‪‬ﺔ ﺍﻟﱵ ﻳﻄﺒ‪‬ﻠﻮﻥ ﻭﻳﺰﻣ‪‬ﺮﻭﻥ ﳍﺎ ‪ ،‬ﺳﻴﻘﻒ ﻣﻨﻬﻢ ﻣـﻦ‬
‫ﻳﻘﻮﻝ ‪ :‬ﻻ ﺑﺪ‪ ‬ﺃﻥ ﺗﻀﻌﻮﺍ ﻗﺎﻧﻮﻧﺎﹰ ﻟﻘﺘﻞ ﺍﻟﻜﻼﺏ ﰲ ﺍﳌﺪﻥ ﻭﺃﻃﺮﺍﻓﻬﺎ ‪ ،‬ﻣﻌﺘﻤﺪﺍﹰ ﻋﻠﻰ ﺍﳊـﺪﻳﺚ‬
‫ﺍﻟﺘﺎﱄ ‪..‬‬
‫ﻣﺴﻠﻢ ) ‪ ( ٢٩٣٦‬ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ‪:‬‬
‫ﻭ ﺣ‪‬ﺪ‪‬ﺛﹶﻨﹺﻲ ﺣ‪‬ﻤ‪‬ﻴ‪‬ﺪ‪ ‬ﺑ‪‬ﻦ‪ ‬ﻣ‪‬ﺴ‪‬ﻌ‪‬ﺪ‪‬ﺓﹶ ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﺑﹺﺸ‪‬ﺮ‪ ‬ﻳ‪‬ﻌ‪‬ﻨﹺﻲ ﺍﺑ‪‬ﻦ‪ ‬ﺍﻟﹾﻤ‪‬ﻔﹶﻀ‪‬ﻞﹺ ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﺇﹺﺳ‪‬ﻤ‪‬ﻌ‪‬ﻴﻞﹸ ﻭ‪‬ﻫ‪‬ﻮ‪ ‬ﺍﺑ‪‬ﻦ‪‬‬
‫ﺃﹸﻣ‪‬ﻴ‪‬ﺔﹶ ﻋ‪‬ﻦ‪ ‬ﻧ‪‬ﺎﻓ‪‬ﻊﹴ ﻋ‪‬ﻦ‪ ‬ﻋ‪‬ﺒ‪‬ﺪ‪ ‬ﺍﻟﻠﱠﻪ‪ ‬ﻗﹶﺎﻝﹶ ﻛﹶﺎﻥﹶ ﺭ‪‬ﺳ‪‬ﻮﻝﹸ ﺍﻟﻠﱠﻪ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪‬ـ ﱠﻠﻢ‪ ‬ﻳ‪‬ـﺄﹾﻣ‪‬ﺮ‪ ‬ﺑﹺﻘﹶﺘ‪‬ـﻞﹺ‬
‫ﺍﻟﹾﻜ‪‬ﻠﹶﺎﺏﹺ ﻓﹶﻨ‪‬ﻨ‪‬ﺒ‪‬ﻌ‪‬ﺚﹸ ﻓ‪‬ﻲ ﺍﻟﹾﻤ‪‬ﺪ‪‬ﻳﻨ‪‬ﺔ‪ ‬ﻭ‪‬ﺃﹶﻃﹾﺮ‪‬ﺍﻓ‪‬ﻬ‪‬ﺎ ﻓﹶﻠﹶﺎ ﻧ‪‬ﺪ‪‬ﻉ‪ ‬ﻛﹶﻠﹾﺒﺎﹰ ﺇﹺﻟﱠﺎ ﻗﹶﺘ‪‬ﻠﹾﻨ‪‬ﺎﻩ‪ ‬ﺣ‪‬ﺘ‪‬ﻰ ﺇﹺﻧ‪‬ﺎ ﻟﹶﻨ‪‬ﻘﹾﺘ‪‬ـﻞﹸ ﻛﹶﻠﹾـﺐ‪‬‬
‫ﺍﻟﹾﻤ‪‬ﺮ‪‬ﻳ‪‬ﺔ‪ ‬ﻣ‪‬ﻦ‪ ‬ﺃﹶﻫ‪‬ﻞﹺ ﺍﻟﹾﺒ‪‬ﺎﺩ‪‬ﻳ‪‬ﺔ‪ ‬ﻳ‪‬ﺘ‪‬ﺒ‪‬ﻌ‪‬ﻬ‪‬ﺎ‬
‫ﺃﲪﺪ ) ‪ ( ٦٠٣٣‬ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ‪:‬‬
‫ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﻋ‪‬ﺒ‪‬ﺪ‪ ‬ﺍﻟﺮ‪‬ﺯ‪‬ﺍﻕﹺ ﺃﹶﻧ‪‬ﺒﺄﹶﻧ‪‬ﺎ ﺳ‪‬ﻔﹾﻴ‪‬ﺎﻥﹸ ﻋ‪‬ﻦ‪ ‬ﺇﹺﺳ‪‬ﻤ‪‬ﺎﻋ‪‬ﻴﻞﹶ ﺑ‪‬ﻦﹺ ﺃﹸﻣ‪‬ﻴ‪‬ﺔﹶ ﻋ‪‬ﻦ‪ ‬ﻧ‪‬ﺎﻓ‪‬ﻊﹴ ﻋ‪‬ﻦﹺ ﺍﺑ‪‬ﻦﹺ ﻋ‪‬ﻤ‪‬ﺮ‪ ‬ﻗﹶـﺎﻝﹶ‬
‫ﻛﹶﺎﻥﹶ ﺍﻟﻨ‪‬ﺒﹺﻲ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪ ‬ﱠﻠﻢ‪ ‬ﻳ‪‬ﺒ‪‬ﻌ‪‬ﺜﹸﻨ‪‬ﺎ ﻓ‪‬ﻲ ﺃﹶﻃﹾﺮ‪‬ﺍﻑ‪ ‬ﺍﻟﹾﻤ‪‬ﺪ‪‬ﻳﻨ‪‬ﺔ‪ ‬ﻓﹶﻴ‪‬ﺄﹾﻣ‪‬ﺮ‪‬ﻧ‪‬ﺎ ﺃﹶﻥﹾ ﻟﹶﺎ ﻧ‪‬ﺪ‪‬ﻉ‪ ‬ﻛﹶﻠﹾﺒﺎﹰ ﺇﹺﻟﱠﺎ‬
‫ﻗﹶﺘ‪‬ﻠﹾﻨ‪‬ﺎﻩ‪ ‬ﺣ‪‬ﺘ‪‬ﻰ ﻧ‪‬ﻘﹾﺘ‪‬ﻞﹶ ﺍﻟﹾﻜﹶﻠﹾﺐ‪ ‬ﻟ‪‬ﻠﹾﻤ‪‬ﺮ‪‬ﻳ‪‬ﺔ‪ ‬ﻣ‪‬ﻦ‪ ‬ﺃﹶﻫ‪‬ﻞﹺ ﺍﻟﹾﺒ‪‬ﺎﺩ‪‬ﻳ‪‬ﺔ‪‬‬
‫‪ ..‬ﻭﻫﻨﺎ ﺳﻴﻘﻒ ﻣﻄﺒ‪‬ﻞ ﻭﻣﺰﻣ‪‬ﺮ ﺁﺧﺮ ﻟﻴﻘﻮﻝ ‪ :‬ﻻ ‪ ،‬ﻓﻘﻂ ﺍﻟﻜﻠﺐ ﺍﻷﺳﻮﺩ ﺍﻟﺒﻬﻴﻢ ﻫﻮ ﻣﻦ‬
‫ﳚﺐ ﻗﺘﻠﻪ ‪ ،‬ﻭﻟﺬﻟﻚ ﻓﺎﻟﻘﺎﻧﻮﻥ ﺍﻟﺬﻱ ﳚﺐ ﻭﺿﻌﻪ ﻻ ﺑﺪ‪ ‬ﺃﻥ ﻳﻜﻮﻥ ﻓﻘﻂ ﻟﻘﺘﻞ ﺍﻟﻜﻠﺐ ﺍﻷﺳﻮﺩ‬
‫ﺍﻟﺒﻬﻴﻢ ‪ ،‬ﻳﻘﻮﻝ ﺫﻟﻚ ﻣﻌﺘﻤﺪﺍﹰ ﻋﻠﻰ ﺍﳊﺪﻳﺚ ﺍﻟﺘﺎﱄ ‪..‬‬
‫ﺍﻟﺘﺮﻣﺬﻱ ) ‪ ( ١٤٠٦‬ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ‪:‬‬
‫ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﺃﹶﺣ‪‬ﻤ‪‬ﺪ‪ ‬ﺑ‪‬ﻦ‪ ‬ﻣ‪‬ﻨﹺﻴﻊﹴ ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﻫ‪‬ﺸ‪‬ﻴ‪‬ﻢ‪ ‬ﺃﹶﺧ‪‬ﺒ‪‬ﺮ‪‬ﻧ‪‬ﺎ ﻣ‪‬ﻨ‪‬ﺼ‪‬ﻮﺭ‪ ‬ﺑ‪‬ﻦ‪ ‬ﺯ‪‬ﺍﺫﹶﺍﻥﹶ ﻭ‪‬ﻳ‪‬ﻮﻧ‪‬ﺲ‪ ‬ﺑ‪‬ﻦ‪ ‬ﻋ‪‬ﺒ‪‬ﻴ‪‬ﺪ‪ ‬ﻋ‪‬ـﻦ‪‬‬
‫ﺍﻟﹾﺤ‪‬ﺴ‪‬ﻦﹺ ﻋ‪‬ﻦ‪ ‬ﻋ‪‬ﺒ‪‬ﺪ‪ ‬ﺍﻟﻠﱠﻪ‪ ‬ﺑ‪‬ﻦﹺ ﻣ‪‬ﻐ‪‬ﻔﱠﻞﹴ ﻗﹶﺎﻝﹶ ﻗﹶﺎﻝﹶ ﺭ‪‬ﺳ‪‬ﻮﻝﹸ ﺍﻟﻠﱠﻪ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ـﻪ‪ ‬ﻭ‪‬ﺳ‪‬ـ ﱠﻠﻢ‪ ‬ﻟﹶﻮ‪‬ﻟﹶـﺎ ﺃﹶﻥﱠ‬
‫ﺍﻟﹾﻜ‪‬ﻠﹶﺎﺏ‪ ‬ﺃﹸﻣ‪‬ﺔﹲ ﻣ‪‬ﻦ‪ ‬ﺍﻟﹾﺄﹸ ‪‬ﻣﻢﹺ ﻟﹶﺄﹶﻣ‪‬ﺮ‪‬ﺕ‪ ‬ﺑﹺﻘﹶﺘ‪‬ﻠ‪‬ﻬ‪‬ﺎ ﻛﹸﻠﱢﻬ‪‬ﺎ ﻓﹶﺎﻗﹾﺘ‪‬ﻠﹸﻮﺍ ﻣ‪‬ﻨ‪‬ﻬ‪‬ﺎ ﻛﹸﻞﱠ ﺃﹶﺳ‪‬ﻮ‪‬ﺩ‪ ‬ﺑ‪‬ﻬﹺﻴﻢﹴ ﻗﹶﺎﻝﹶ ﻭ‪‬ﻓ‪‬ﻲ ﺍﻟﹾﺒ‪‬ﺎﺏ‬
‫‪١٦٧  ‬‬
‫ﻋ‪‬ﻦ‪ ‬ﺍﺑ‪‬ﻦﹺ ﻋ‪‬ﻤ‪‬ﺮ‪ ‬ﻭ‪‬ﺟ‪‬ﺎﺑﹺﺮﹴ ﻭ‪‬ﺃﹶﺑﹺﻲ ﺭ‪‬ﺍﻓ‪‬ﻊﹴ ﻭ‪‬ﺃﹶﺑﹺﻲ ﺃﹶﻳ‪‬ﻮﺏ‪ ‬ﻗﹶﺎﻝﹶ ﺃﹶﺑ‪‬ﻮ ﻋ‪‬ﻴﺴ‪‬ﻰ ﺣ‪‬ﺪ‪‬ﻳﺚﹸ ﻋ‪‬ﺒ‪‬ﺪ‪ ‬ﺍﻟﻠﱠﻪ‪ ‬ﺑ‪‬ـﻦﹺ ﻣ‪‬ﻐ‪‬ﻔﱠـﻞﹴ‬
‫ﺣ‪‬ﺪ‪‬ﻳﺚﹲ ﺣ‪‬ﺴ‪‬ﻦ‪ ‬ﺻ‪‬ﺤ‪‬ﻴﺢ‪ ‬ﻭ‪‬ﻳ‪‬ﺮ‪‬ﻭ‪‬ﻯ ﻓ‪‬ﻲ ﺑ‪ ‬ﻌﺾﹺ ﺍﻟﹾﺤ‪‬ﺪ‪‬ﻳﺚ‪ ‬ﺃﹶﻥﱠ ﺍﻟﹾﻜﹶﻠﹾﺐ‪ ‬ﺍﻟﹾﺄﹶﺳ‪‬ﻮ‪‬ﺩ‪ ‬ﺍﻟﹾﺒ‪‬ﻬﹺـﻴﻢ‪ ‬ﺷ‪‬ـﻴ‪‬ﻄﹶﺎﻥﹲ‬
‫ﻭ‪‬ﺍﻟﹾﻜﹶﻠﹾﺐ‪ ‬ﺍﻟﹾﺄﹶﺳ‪‬ﻮ‪‬ﺩ‪ ‬ﺍﻟﹾﺒ‪‬ﻬﹺﻴﻢ‪ ‬ﺍﻟﱠﺬ‪‬ﻱ ﻟﹶﺎ ﻳ‪‬ﻜﹸﻮﻥﹸ ﻓ‪‬ﻴﻪ‪ ‬ﺷ‪‬ﻲ‪‬ﺀٌ ﻣ‪‬ﻦ‪ ‬ﺍﻟﹾﺒ‪‬ﻴ‪‬ﺎﺽﹺ ﻭ‪‬ﻗﹶﺪ‪ ‬ﻛﹶﺮﹺﻩ‪ ‬ﺑ‪ ‬ﻌﺾ‪ ‬ﺃﹶﻫ‪‬ﻞﹺ ﺍﻟﹾﻌ‪‬ﻠﹾﻢﹺ‬
‫ﺻ‪‬ﻴ‪‬ﺪ‪ ‬ﺍﻟﹾﻜﹶﻠﹾﺐﹺ ﺍﹾﻟﺄﹶﺳ‪‬ﻮ‪‬ﺩ‪ ‬ﺍﻟﹾﺒ‪‬ﻬﹺﻴﻢﹺ‬
‫ﺍﻟﻨﺴﺎﺋﻲ ) ‪( ٤٢٠٦‬ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ‪:‬‬
‫ﺃﹶﺧ‪‬ﺒ‪‬ﺮ‪‬ﻧ‪‬ﺎ ﻋ‪‬ﻤ‪‬ﺮ‪‬ﺍﻥﹸ ﺑ‪‬ﻦ‪ ‬ﻣ‪‬ﻮﺳ‪‬ﻰ ﻗﹶﺎﻝﹶ ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﻳ‪‬ﺰﹺﻳﺪ‪ ‬ﺑ‪‬ﻦ‪ ‬ﺯ‪‬ﺭ‪‬ﻳ‪‬ﻊﹴ ﻗﹶﺎﻝﹶ ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﻳ‪‬ﻮﻧ‪‬ﺲ‪ ‬ﻋ‪‬ﻦ‪ ‬ﺍﻟﹾﺤ‪‬ﺴ‪‬ـﻦﹺ‬
‫ﻋ‪‬ﻦ‪ ‬ﻋ‪‬ﺒ‪‬ﺪ‪ ‬ﺍﻟﻠﱠﻪ‪ ‬ﺑ‪‬ﻦﹺ ﻣ‪‬ﻐ‪‬ﻔﱠﻞﹴ ﻗﹶﺎﻝﹶ ﻗﹶﺎﻝﹶ ﺭ‪‬ﺳ‪‬ﻮﻝﹸ ﺍﻟﻠﱠﻪ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪ ‬ﱠﻠﻢ‪ ‬ﻟﹶﻮ‪‬ﻟﹶﺎ ﺃﹶﻥﱠ ﺍﻟﹾﻜ‪‬ﻠﹶﺎﺏ‪ ‬ﺃﹸﻣ‪‬ـﺔﹲ‬
‫ﻣ‪‬ﻦ‪ ‬ﺍﻟﹾﺄﹸ ‪‬ﻣﻢﹺ ﻟﹶﺄﹶﻣ‪‬ﺮ‪‬ﺕ‪ ‬ﺑﹺﻘﹶﺘ‪‬ﻠ‪‬ﻬ‪‬ﺎ ﻓﹶﺎﻗﹾﺘ‪‬ﻠﹸﻮﺍ ﻣ‪‬ﻨ‪‬ﻬ‪‬ﺎ ﺍﻟﹾﺄﹶﺳ‪‬ﻮ‪‬ﺩ‪ ‬ﺍﻟﹾﺒ‪‬ﻬﹺﻴﻢ‪ ‬ﻭ‪‬ﺃﹶﻳ‪‬ﻤ‪‬ﺎ ﻗﹶﻮ‪‬ﻡﹴ ﺍﺗ‪‬ﺨ‪‬ﺬﹸﻭﺍ ﻛﹶﻠﹾﺒ‪‬ﺎ ﻟﹶ‪‬ﻴﺲ‪ ‬ﺑﹺﻜﹶﻠﹾﺐﹺ‬
‫ﺣ‪‬ﺮ‪‬ﺙ‪ ‬ﺃﹶﻭ‪ ‬ﺻ‪‬ﻴ‪‬ﺪ‪ ‬ﺃﹶﻭ‪ ‬ﻣ‪‬ﺎﺷ‪‬ﻴ‪‬ﺔ‪ ‬ﻓﹶﺈﹺﻧ‪‬ﻪ‪ ‬ﻳ‪‬ﻨ‪ ‬ﹸﻘﺺ‪ ‬ﻣ‪‬ﻦ‪ ‬ﺃﹶﺟ‪‬ﺮﹺﻩ‪ ‬ﻛﹸﻞﱠ ﻳ‪‬ﻮ‪‬ﻡﹴ ﻗ‪‬ﲑ‪‬ﺍ ﹲ‬
‫ﻁ‬
‫‪ ..‬ﻭﻫﻨﺎ ﺳﻴﺰﳎﺮ ﻣﻄﺒ‪‬ﻞﹲ ﻭﻣﺰﻣ‪‬ﺮ‪ ‬ﺁﺧﺮ ﻣﺘﺒﻨﻴﺎﹰ ﺭﺃﻳﺎﹰ ﺁﺧﺮ ‪ ،‬ﳐﺎﻟﻔـﺎﹰ ﻟﻠـﺮﺃﻳﲔ ﺍﻟﺴـﺎﺑﻘﲔ ‪،‬‬
‫ﺳﻴﻄﻠﺐ ﻗﺎﻧﻮﻧﺎﹰ ﻟﺘﺸﻜﻴﻞ ﲨﻌﻴﺎﺕ ﺍﻟﺮﻓﻖ ﺑﺎﻟﻜﻼﺏ ‪ ،‬ﻣﻌﺘﻤﺪﺍﹰ ﻋﻠﻰ ﺍﳊﺪﻳﺚ ﺍﻟﺘﺎﱄ ‪..‬‬
‫ﺍﻟﺒﺨﺎﺭﻱ ) ‪ ( ١٦٨‬ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ‪:‬‬
‫ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﺇﹺﺳ‪‬ﺤ‪‬ﺎﻕ‪ ‬ﺃﹶﺧ‪‬ﺒ‪‬ﺮ‪‬ﻧ‪‬ﺎ ﻋ‪‬ﺒ‪‬ﺪ‪ ‬ﺍﻟﺼ‪‬ﻤ‪‬ﺪ‪ ‬ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﻋ‪‬ﺒ‪‬ﺪ‪ ‬ﺍﻟﺮ‪‬ﺣ‪‬ﻤ‪‬ﻦﹺ ﺑ‪‬ﻦ‪ ‬ﻋ‪‬ﺒ‪‬ﺪ‪ ‬ﺍﻟﻠﱠﻪ‪ ‬ﺑ‪‬ﻦﹺ ﺩ‪‬ﻳﻨ‪‬ﺎﺭﹴ ﺳ‪‬ﻤ‪‬ﻌ‪‬ﺖ‪‬‬
‫ﺃﹶﺑﹺﻲ ﻋ‪‬ﻦ‪ ‬ﺃﹶﺑﹺﻲ ﺻ‪‬ﺎﻟ‪‬ﺢﹴ ﻋ‪‬ﻦ‪ ‬ﺃﹶﺑﹺﻲ ﻫ‪‬ﺮ‪‬ﻳ‪‬ﺮ‪‬ﺓﹶ ﻋ‪‬ﻦ‪ ‬ﺍﻟﻨ‪‬ﺒﹺﻲ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪ ‬ﱠﻠﻢ‪ ‬ﺃﹶﻥﱠ ﺭ‪‬ﺟ‪‬ﻼﹰ ﺭ‪‬ﺃﹶﻯ ﻛﹶﻠﹾﺒـﺎﹰ‬
‫ﻳ‪‬ﺄﹾﻛﹸﻞﹸ ﺍﻟﺜﱠﺮ‪‬ﻯ ﻣ‪‬ﻦ‪ ‬ﺍﻟﹾﻌ‪‬ﻄﹶﺶﹺ ﻓﹶﺄﹶﺧ‪‬ﺬﹶ ﺍﻟﺮ‪‬ﺟ‪‬ﻞﹸ ﺧ‪‬ﻔﱠﻪ‪ ‬ﻓﹶﺠ‪‬ﻌ‪‬ﻞﹶ ﻳ‪‬ﻐ‪‬ﺮﹺﻑ‪ ‬ﻟﹶﻪ‪ ‬ﺑﹺﻪ‪ ‬ﺣ‪‬ﺘ‪‬ﻰ ﺃﹶﺭ‪‬ﻭ‪‬ﺍﻩ‪ ‬ﻓﹶﺸ‪‬ﻜﹶﺮ‪ ‬ﺍﻟﻠﱠﻪ‪‬‬
‫ﻟﹶﻪ‪ ‬ﻓﹶﺄﹶﺩ‪‬ﺧ‪‬ﻠﹶﻪ‪ ‬ﺍﻟﹾﺠ‪‬ﻨ‪‬ﺔﹶ ﻭ‪‬ﻗﹶﺎﻝﹶ ﺃﹶﺣ‪‬ﻤ‪‬ﺪ‪ ‬ﺑ‪‬ﻦ‪ ‬ﺷ‪‬ﺒﹺﻴﺐﹴ ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﺃﹶﺑﹺﻲ ﻋ‪‬ﻦ‪ ‬ﻳ‪‬ﻮ‪‬ﻧﺲ‪ ‬ﻋ‪‬ﻦ‪ ‬ﺍﺑ‪‬ـﻦﹺ ﺷ‪‬ـﻬ‪‬ﺎﺏﹴ ﻗﹶـﺎﻝﹶ‬
‫ﺣ‪‬ﺪ‪‬ﺛﹶﻨﹺﻲ ﺣ‪‬ﻤ‪‬ﺰ‪‬ﺓﹸ ﺑ‪‬ﻦ‪ ‬ﻋ‪‬ﺒ‪‬ﺪ‪ ‬ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻦ‪ ‬ﺃﹶﺑﹺﻴﻪ‪ ‬ﻗﹶﺎﻝﹶ ﻛﹶﺎﻧ‪‬ﺖ‪ ‬ﺍﻟﹾﻜ‪‬ﻠﹶﺎﺏ‪ ‬ﺗ‪‬ﺒ‪‬ﻮﻝﹸ ﻭ‪‬ﺗ‪‬ﻘﹾﺒﹺﻞﹸ ﻭ‪‬ﺗ‪‬ﺪ‪‬ﺑﹺﺮ‪ ‬ﻓ‪‬ﻲ ﺍﻟﹾﻤ‪‬ﺴ‪‬ﺠﹺﺪ‪‬‬
‫ﻓ‪‬ﻲ ﺯ‪‬ﻣ‪‬ﺎﻥ‪ ‬ﺭ‪‬ﺳ‪‬ﻮﻝﹺ ﺍﻟﻠﱠﻪ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪ ‬ﱠﻠﻢ‪ ‬ﻓﹶ ﹶﻠﻢ‪ ‬ﻳ‪‬ﻜﹸﻮﻧ‪‬ﻮﺍ ﻳ‪‬ﺮ‪‬ﺷ‪‬ﻮﻥﹶ ﺷ‪‬ﻴ‪‬ﺌﺎﹰ ﻣ‪‬ﻦ‪ ‬ﺫﹶﻟ‪‬ﻚ‪‬‬
‫‪ ..‬ﻭﻻ ﺃﺭﻳﺪ ﺍﻹﻃﺎﻟﺔ ‪ ،‬ﻓﻼ ﺗ‪‬ﻮﺟ‪‬ﺪ ﺟﺰﺋﻴ‪‬ﺔ ﻭﺍﺣﺪﺓ ﺇﻻﱠ ﻭﻓﻴﻬﺎ ﻣﻦ ﺍﻻﺧﺘﻼﻑ ﻣﺎ ﻳﺪﻭﺭ ﻣﻦ‬
‫ﺍﻟﻨﻘﻴﺾ ﺇﱃ ﻧﻘﻴﻀﻪ ‪ ،‬ﻭﻛﻞﱡ ﺫﻟﻚ ﻣﻦ ﻣﻨﻈﺎﺭﹴ ﻭﺍﺣﺪ ﻫﻮ ﻣﻨﻈﺎﺭ ﺃﻫﻞ ﺍﻟﺴﻨ‪‬ﺔ ﻭﺍﳉﻤﺎﻋﺔ ‪ ..‬ﻭﻟﻮ‬
‫ﺃﺭﺩﻧﺎ ﺃﻥ ﻧ‪‬ﻠﻘﻲ ﺍﻟﻀﻮﺀ ﻋﻠﻰ ﺍﻻﺧﺘﻼﻓﺎﺕ ﰲ ﺃﻱ‪ ‬ﺟﺰﺋﻴ‪‬ﺔ ﻣﻦ ﻣﻨﻈﺎﺭﹴ ﻳﺸﻤﻞ ﲨﻴﻊ ﻃﻮﺍﺋﻒ ﺍﻷﻣ‪‬ﺔ‬
‫ﻭﻣﺬﺍﻫﺒﻬﺎ ﻟﺮﺃﻳﻨﺎ ﺍﺧﺘﻼﻓﺎﹰ ﺃﻛﺜﺮ ﺍﺗ‪‬ﺴﺎﻋﺎﹰ ﻟﺪﺭﺟﺔ ﻻ ﳝﻜﻦ ﺗﺼﻮ‪‬ﺭﻫﺎ ‪..‬‬
‫‪١٦٨  ‬‬
‫‪ ..‬ﻭﻫﻨﺎ ﻧﻘﻮﻝ ﻟﻠﻤﻄﺒ‪‬ﻠﲔ ﻭﺍﳌﺰﻣ‪‬ﺮﻳﻦ ﳍﺬﻩ ﺍﻟﺪﻭﻟﺔ ﺍﻟﺘﺎﺭﳜﻴ‪‬ﺔ ﺍﻟﱵ ﳜﻄﺒﻮﻥ ‪‬ﺎ ﻋﻠﻰ ﺍﻟﻌﻮﺍﻡ‬
‫ﲢﺖ ﺷﻌﺎﺭ ﺍﻹﺳﻼﻡ ﻫﻮ ﺍﳊﻞ ‪ ..‬ﻧﻘﻮﻝ ﳍﻢ ‪ :‬ﺷﻌﺎﺭ ﺍﻹﺳﻼﻡ ﻫﻮ ﺍﳊﻞ ﻻ ﻳﻌﲏ ﺇﺻﺪﺍﺭ‬
‫) ‪ö/ä3n=uHxå ª!$# “uŽz•|¡sù (#qè=yJôã$# È@è%ur‬‬ ‫ﻓﺘﺎﻭﻯ ﺑﺘﻜﻔﲑ ﺍﻵﺧﺮﻳﻦ ‪ ..‬ﺇﻧ‪‬ﻤﺎ ﻳﻌﲏ ﺍﻟﻌﻤﻞ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ‬
‫‪÷LäêZä. $yJÎ/ /ä3ã¥Îm7t^ã‹sù Íoy‰»pk¤¶9$#ur É=ø‹tóø9$# ÉOÎ=»tã 4’n<Î) šcr–ŠuŽäIy™ur ( tbqãZÏB÷sßJø9$#ur ¼ã&è!qß™u‘ur‬‬

‫?‪ ] ( tbqè=yJ÷ès‬ﺍﻟﺘﻮﺑﺔ ‪.. [ ١٠٥ :‬‬

‫‪ ..‬ﺇﻥﱠ ﺍﻟﺸﻌﺎﺭ‪ ‬ﺍﻹﺳﻼﻣﻲ‪ ‬ﺍﳊﻖ‪ ‬ﻫﻮ ‪ :‬ﺍﻟﻌﻤﻞ ﺍﻟﻨﺒﻴﻞ ﻫﻮ ﺍﳊﻞ ‪ ..‬ﻭﻫﺬﺍ ﺍﻟﻌﻤﻞ ﺗﺮﻛﻪ‬
‫( ‪ ...‬ﺍﻟﺸﻌﺎﺭ‪‬‬ ‫‪(#qè=yJôã$# È@è%ur‬‬ ‫ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐﱡ ﻣﻔﺘﻮﺣﺎﹰ ﱂ ﳛﺪ‪‬ﺩﻩ ﺑﺂﻟﻴ‪‬ﺔ ﺗﺎﺭﳜﻴ‪‬ﺔ ﳏﺪ‪‬ﺩﺓ )‬
‫) ‪(#qçRqä.ur‬‬ ‫ﺍﻹﺳﻼﻣﻲ‪ ‬ﺍﳊﻖ‪ ‬ﻫﻮ ‪ :‬ﺍﻟﺼﺪﻕ ﻭﺍﻹﺧﻼﺹ ﻫﻮ ﺍﳊﻞ ‪ ،‬ﻭﺫﻟﻚ ﻋﻤﻼﹰ ﺑﺄﻣﺮﻩ ﺗﻌﺎﱃ‬
‫‪tûüÏ%ω»¢Á9$# ª!$# y“Ì“ôfu‹Ïj9‬‬ ‫‪ ] ( šúüÏ%ω»¢Á9$# yìtB‬ﺍﻟﺘﻮﺑﺔ ‪ ، [ ١١٩ :‬ﻭﺇﳝﺎﻧﺎﹰ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ )‬
‫‪ ] ( öNÎgÏ%ô‰ÅÁÎ/‬ﺍﻷﺣﺰﺍﺏ ‪ .. [ ٢٤ :‬ﺍﻟﺸﻌﺎﺭ‪ ‬ﺍﻹﺳﻼﻣﻲ‪ ‬ﺍﳊﻖ‪ ‬ﻫﻮ ‪ :‬ﺍﻟﻌﺪﻝ ﻫﻮ ﺍﳊﻞ ‪ ،‬ﻋﻤﻼﹰ‬
‫) ‪( 3“uqø)-G=Ï9 Ü>t•ø%r& uqèd (#qä9ωôã$# 4 (#qä9ω÷ès? žwr& #’n?tã BQöqs% ãb$t«oYx© öNà6¨ZtBÌ•ôftƒ Ÿwur‬‬ ‫ﺑﺄﻣﺮﻩ ﺗﻌﺎﱃ‬
‫( ] ﺍﳌﺎﺋﺪﺓ ‪.. [ ٨ :‬‬
‫ﻓﺎﻟﺸﻌﺎﺭ ﺍﻟﺬﻱ ﻳﻄﺮﺣﻮﻧﻪ ‪ :‬ﺍﻹﺳﻼﻡ ﻫﻮ ﺍﳊﻞ ‪ ،‬ﻻ ﻳﺘﺠﺎﻭﺯ ﻛﻮﻧﻪ ﺷﻌﺎﺭﺍﹰ ﻻﺳﺘﻘﻄﺎﺏ‬
‫ﺍﻟﺒﺴﻄﺎﺀ ‪ ،‬ﻭﺩﻓﻌﻬﻢ ﻻﻧﺘﺨﺎﺏ ﺍﻷﺣﺰﺍﺏ ﺍﻟﱵ ﺗﻌﻤﻞ ﺑﺎﳌﻮﺭﻭﺙ ﺍﻹﺳﻼﻣﻲ ﻛﻤﺎﺩ‪‬ﺓ ﺳﻴﺎﺳﻴ‪‬ﺔ‬
‫‪ .....‬ﻭﻻ ﻳﺘﺤﻘﱠﻖ ﻫﺬﺍ ﺍﻟﺸﻌﺎﺭ ﻋﻠﻰ ﺃﺭﺽ ﺍﻟﻮﺍﻗﻊ ﺇﻻﱠ ﻋﱪ ﺍﻟﻌﻤﻞ ﺍﳊﻀﺎﺭﻱ ﺑﺄﺩﻭﺍﺕ ﺍﻟﻌﻠﻢ ‪،‬‬
‫ﰲ ﺩﻭﻟﺔ ﻣﺪﻧﻴ‪‬ﺔ ﺣﺮ‪‬ﺓ ﺗ‪‬ﺤﻔﹶﻆ ﻓﻴﻬﺎ ﺍﻟﻘﻴﻢ ﻭﺍﳌﺒﺎﺩﺉ ﺍﻟﻨﺒﻴﻠﺔ ﺍﻟﱵ ﳜﺘﺎﺭﻫﺎ ﺃﺑﻨﺎﺀ ﺍﻟﻮﻃﻦ ﺍﻟﺸﺮﻓﺎﺀ ‪،‬‬
‫ﻋﻠﻰ ﳐﺘﻠﻒ ﺍﻧﺘﻤﺎﺀﺍ‪‬ﻢ ﺍﻟﺪ‪‬ﻳﻨﻴ‪‬ﺔ ﻭﺍﳌﺬﻫﺒﻴ‪‬ﺔ ﻭﺍﻟﻄﺎﺋﻔﻴ‪‬ﺔ ﻭﺍﻟﻌﺮﻗﻴ‪‬ﺔ ﻭﺍﻟﻔﻜﺮﻳ‪‬ﺔ ﻭﺍﻟﺜﻘﺎﻓﻴ‪‬ﺔ ‪..‬‬
‫‪ ..‬ﺑﺎﻟﺘﺄﻛﻴﺪ ﺃﻥﱠ ﻫﺆﻻﺀ ﻳﻔﺘﺮﻭﻥ ﻭﺳﻴﻔﺘﺮﻭﻥ ﻋﻠﻴﻨﺎ ﺑﺴﺒﺐ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻭﻏﲑﻩ ‪ ،‬ﺑﺄﻧ‪‬ﻨﺎ ﺿﺪ‬
‫ﺍﻹﺳﻼﻡ ‪ ،‬ﻭﺿﺪ ﺍﻟﺴﻨ‪‬ﺔ ‪ ،‬ﻭﺿﺪ ﺍﻟﺪﻭﻟﺔ ﺍﻹﺳﻼﻣﻴ‪‬ﺔ ‪ ..‬ﻭﺑﺎﻟﺘﺄﻛﻴﺪ ﺃﻧ‪‬ﻬﻢ ﺳﻴﻨﺴﺒﻮﻥ ﺇﻟﻴﻨﺎ ﻣـﺎ ﱂ‬
‫ﻧﺴﻤﻊ ﺑﻪ ﻭﱂ ﻧﻘﻠﻪ ﰲ ﺣﻴﺎﺗﻨﺎ ‪ ..‬ﻓﻨﺤﻦ ﻻ ﻧﺴﺘﻐﺮﺏ ﺫﻟﻚ ‪ ،‬ﻷﻥﹼ ﻣـﻦ ﻳﻜـﺬﺏ ﻋﻠـﻰ ﺍﷲ‬
‫‪١٦٩  ‬‬
‫ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ‪ ،‬ﻭﻋﻠﻰ ﻣﻨﻬﺠﻪ ‪ ،‬ﻭﻣﻦ ﻳﻜﺬﺏ ﻋﻠﻰ ﺍﻟﻨﱯ‪ ، r ‬ﻋﱪ ﺗﻠﻔﻴﻖ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻋﻠﻴـﻪ‬
‫ﻭﺗﻘﺪﻳﺴﻬﺎ ﻭﺟﻌﻠﻬﺎ ﺣﺠ‪‬ﺔ ﻋﻠﻰ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻣﻦ ﻳﻜﺬﺏ ﻋﻠﻰ ﺍﻟﺒﺴﻄﺎﺀ ﻭﺍﻟﻌﻮﺍﻡ ﻭﻳﺬﺭ‪‬‬
‫ﺍﻟﺮﻣﺎﺩ ﰲ ﺃﻋﻴﻨﻬﻢ ‪ ،‬ﻟﻴﺲ ﻣﻦ ﺍﻟﺼﻌﺐ ﻋﻠﻴﻪ ﺃﻥ ﻳﻜﺬﺏ ﻋﻠﻴﻨﺎ ‪..‬‬
‫ﺍﳌﺸﻜﻠﺔ ﺗﻜﻤﻦ ﰲ ﺍﳉﻬﻞ ﻭﺍﻟﺘﻀﻠﻴﻞ ﺍﻟﺬﻱ ﳝﺎﺭﺳﻪ ﺍﳌﻄﺒ‪‬ﻠﻮﻥ ﻭﺍﳌﺰﻣ‪‬ﺮﻭﻥ ﻋﻠﻰ ﺍﻟﻌﻮﺍﻡ‬
‫ﻭﺍﳌﺸﻮ‪‬ﺷﲔ ﺫﻫﻨﻴ‪‬ﺎﹰ ﻭﺍﻟﺬﻳﻦ ﻻ ﻳﺮﻳﺪﻭﻥ ﺃﻥ ﳚﻬﺪﻭﺍ ﺃﻧﻔﺴﻬﻢ ﰲ ﺍﻟﺒﺤﺚ ﻋﻦ ﺍﳊﻘﻴﻘﺔ ‪..‬‬
‫ﻓﹶﻴ‪‬ﺴ‪‬ﻮ‪‬ﻗﹸﻮﻥ ﳍﻢ ﺃﻧ‪‬ﻪ ﰲ ﺃﻱ‪ ‬ﺩﻭﻟﺔ‪ ‬ﺃﹸﺧﺮﻯ ﻏﲑ ﺩﻭﻟﺘﻬﻢ ﺍﻟﺘﺎﺭﳜﻴ‪‬ﺔ ﺍﻟﱵ ﻳﺴﻤ‪‬ﻮ‪‬ﺎ ﺩﻭﻟﺔ ﺩﻳﻨﻴ‪‬ﺔ ﺳﺘﻨﺘﺸﺮ‬
‫ﺍﻟﻔﺎﺣﺸﺔ ‪ ،‬ﻭﺳﺘﻤﺘﻠﺊ ﺍﻟﺸﻮﺍﺭﻉ ﺑﺎﳋﻤﻮﺭ ﻭﺍﻟﺪﻋﺎﺭﺓ ‪ ،‬ﻭﺳﺘﺴﲑ ﺍﻟﻨﺴﺎﺀ ﻋﺎﺭﻳﺎﺕ ﰲ ﺍﻟﺸﻮﺍﺭﻉ‬
‫‪ ،‬ﻭﺳﻴﺘﺤﻮ‪‬ﻝ ﺍﳌﺴﻠﻤﻮﻥ ﺇﱃ ﻳﻬﻮﺩ ﻭﻧﺼﺎﺭﻯ ﻭﺑﻮﺫﻳﲔ ‪ ،‬ﻭﺳﻴﻀﻴﻊ ﺍﻟﺪ‪‬ﻳﻦ ‪ ،‬ﻭﺳﺘ‪‬ﻬ‪‬ﺪ‪‬ﻡ ﺍﳌﺴﺎﺟﺪ‬
‫‪ .....‬ﻳﻀﻠﱢﻠﻮﻥ ﺍﻟﻨﺎﺱ ﺑﺬﻟﻚ ‪ ،‬ﰲ ﺫﺍﺕ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻧﺮﻯ ﻓﻴﻪ ﺍﻟﻜﺜﲑ ﻣﻨﻬﻢ ﻫﺎﺭﺑﺎﹰ ﺇﱃ‬
‫ﺃﻭﺭﻭﺑﺎ ﻭﻏﲑﻫﺎ ‪ ،‬ﳑﺎﺭﺳﺎﹰ ﺣﺮﻳ‪‬ﺘﻪ ﺍﻟﺪ‪‬ﻳﻨﻴ‪‬ﺔ ﻭﺍﻟﺜﻘﺎﻓﻴ‪‬ﺔ ﻭﺍﻟﻔﻜﺮﻳ‪‬ﺔ ﻓﻴﻬﺎ ﺑﺸﻜﻞﹴ ﻻ ﻳﺼﻞ ﺇﻟﻴﻪ ﰲ ﺃﻱ‪‬‬
‫ﺑﻠﺪ‪ ‬ﻣﻦ ﺍﻟﺒﻼﺩ ﺍﶈﺴﻮﺑﺔ ﻋﻠﻰ ﺍﻹﺳﻼﻡ !!! ‪..‬‬
‫ﻳﻄﺒ‪‬ﻠﻮﻥ ﻭﻳﺰﻣ‪‬ﺮﻭﻥ ﻭﻳﺰﳎﺮﻭﻥ ﻓﻮﻕ ﺭﺅﻭﺱ ﺍﻟﻌﻮﺍﻡ ﺑﺄﻧ‪‬ﻨﺎ ﺑﻜﻼﻣﻨﺎ ﻫﺬﺍ ﳔﺮﺝ ﻋﻠﻰ ﺇﲨﺎﻉ‬
‫ﺍﻷﻣ‪‬ﺔ ‪ ،‬ﻭﻋﻠﻰ ﺛﻮﺍﺑﺖ ﺍﻟﺸﺮﻳﻌﺔ ‪ ،‬ﻭﻫﻢ ﺑﺬﻟﻚ ﻳﻜﺬﺑﻮﻥ ﲟﺎ ﲢﻤﻞ ﺍﻟﻜﻠﻤﺔ ﻣﻦ ﻣﻌﲎ ‪..‬‬
‫ﻓﺎﻹﲨﺎﻉ ﻋﻠﻰ ﺟﺰﺋﻴ‪‬ﺎﺕ ﺍﻷﺣﻜﺎﻡ ﻋﻨﺪ ﺍﻟﺴﻠﻒ ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﺮﻳﺪﻭﻥ ﺍﻋﺘﺒﺎﺭﻩ ﻣﻌﻴﺎﺭﺍﹰ ﻟﻘﻮﺍﻧﲔ‬
‫ﺩﻭﻟﺘﻬﻢ ﺍﻟﺪ‪‬ﻳﻨﻴ‪‬ﺔ ‪ ،‬ﻫﻮ ﳎﺮ‪‬ﺩ ﻛﻼﻡ ﻟﺬﺭ‪ ‬ﺍﻟﺮﻣﺎﺩ ﰲ ﺍﻷﻋﲔ ﻟﻴﺲ ﺇﻻﹼ ‪..‬‬
‫‪ ..‬ﻓﺈﺫﺍ ﻛﺎﻧﻮﺍ ﻳﻘﻮﻟﻮﻥ ﻋﻦ ﺩﻭﻟﺘﻬﻢ ﺍﻟﺪ‪‬ﻳﻨﻴ‪‬ﺔ ﺑﺄﻧ‪‬ﻬﺎ ﺣﺴﺐ ﻣﻨﻬﺞ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ ‪ ،‬ﺃﻱ‬
‫ﺣﺴﺐ ﺃﻋﻤﺎﻝ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺃﻓﻌﺎﳍﻢ ‪ ،‬ﻓﻜﻴﻒ ﺇﺫﺍﹰ ﻳ‪‬ﺒ‪‬ﺮ‪‬ﺭﻭﻥ ﻟﻨﺎ ﺍﳌﺘﻨﺎﻗﻀﺎﺕ ﺍﻟﺘﺎﻟﻴﺔ ﰲ ﻣﺴﺄﻟﺔ‬
‫ﻫﺎﻣ‪‬ﺔ ) ﺑﺎﻟﻨﺴﺒﺔ ﳌﺎ ﻳﺪﻋﻮﻥ ﺇﻟﻴﻪ ( ﻫﻲ ‪ :‬ﻫﻞ ﻓﻌﻞ ﺍﻟﺼﺤﺎﰊ ﺣﺠ‪‬ﺔ ﺃﻡ ﻻ ؟ ‪ ،‬ﻭﺫﻟﻚ ﰲ ﺍﻟﻨﺺ‪‬‬
‫ﺍﻟﺘﺎﱄ ﺍﻟﺬﻱ ﻧﻘﺘﺒﺴﻪ ﻣﻦ ﻛﺘﺎﺏ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﺸﺮﺡ ﺍﻟﻨﻮﻭﻱ ‪ ،‬ﻭﺍﻟﺬﻱ ﻳ‪‬ﺒﻴ‪‬ﻦ ﻟﻨﺎ ﻫﻞ ﻓ‪‬ﻌ‪‬ﻞﹸ‬
‫ﺍﻟﺼﺤﺎﰊ‪ ‬ﺣ‪‬ﺠ‪‬ﺔ ؟!!! ‪ ..‬ﻣﻊ ﺍﻟﻌﻠﻢ ﺃﻥﱠ ﻫﺬﺍ ﺍﻟﻨﺺ‪ ‬ﻫﻮ ﻣﻦ ﻣﻨﻈﺎﺭ ﻣﺬﻫﱯ ﻭﻃﺎﺋﻔﻲ ﻭﺍﺣﺪ ‪..‬‬
‫]] ﺇﺫﺍ ﻗﺎﻝ ﺍﻟﺼﺤﺎﰊ ﻗﻮﻻﹰ ‪ ،‬ﺃﻭ ﻓﻌﻞ ﻓﻌﻼﹰ ‪ ،‬ﻓﻘﺪ ﻗﺪﻣﻨﺎ ﺃﻧﻪ ﻳﺴﻤ‪‬ﻰ ﻣﻮﻗﻮﻓﺎﹰ ‪ .‬ﻭﻫـﻞ‬
‫ﳛﺘﺞ‪ ‬ﺑﻪ ؟ ﻓﻴﻪ ﺗﻔﺼﻴﻞ ﻭﺍﺧﺘﻼﻑ ‪ ..‬ﻗﺎﻝ ﺃﺻﺤﺎﺑﻨﺎ ‪ :‬ﺇﻥ ﱂ ﻳﻨﺘﺸﺮ ﻓﻠﻴﺲ ﻫـﻮ ﺇﲨﺎﻋـﺎﹰ ‪.‬‬
 ‫‪١٧٠  ‬‬
‫ﻭﻫﻞ ﻫﻮ ﺣﺠ‪‬ﺔ ؟ ﻓﻴﻪ ﻗﻮﻻﻥ ﻟﻠﺸﺎﻓﻌﻲ ﺭﲪﻪ ﺍﷲ ﻭﳘﺎ ﻣﺸﻬﻮﺭﺍﻥ ‪ ،‬ﺃﺻﺤ‪‬ﻬﻤﺎ ﺍﳉﺪﻳﺪ ﺃﻧ‪‬ـﻪ‬
‫ﻟﻴﺲ ﲝﺠ‪‬ﺔ ‪ ،‬ﻭﺍﻟﺜﺎﱐ ﻭﻫﻮ ﺍﻟﻘﺪﱘ ﺃﻧ‪‬ﻪ ﺣ‪‬ﺠ‪‬ﺔ ‪ ،‬ﻓﺈﻥ ﻗﻠﻨﺎ ﻫﻮ ﺣﺠ‪‬ﺔ ﻗﹸﺪﻡ ﻋﻠﻰ ﺍﻟﻘﻴﺎﺱ ‪ ،‬ﻭﻟﺰﻡ‬
‫ﺍﻟﺘﺎﺑﻌﻲ‪ ‬ﻭﻏﲑ‪‬ﻩ ﺍﻟﻌﻤﻞﹸ ﺑﻪ ‪ ،‬ﻭﱂ ﲡﺰ ﳐﺎﻟﻔﺘﻪ ‪ ..‬ﻭﻫﻞ ﳜﺺ‪ ‬ﺑﻪ ﺍﻟﻌﻤﻮﻡ ؟ ﻓﻴﻪ ﻭﺟﻬﺎﻥ ‪ .‬ﻭﺇﺫﺍ‬
‫ﻗﻠﻨﺎ ‪ :‬ﻟﻴﺲ ﲝﺠ‪‬ﺔ ‪ ،‬ﻓﺎﻟﻘﻴﺎﺱ ﻣﻘﺪﻡ ﻋﻠﻴﻪ ‪ ،‬ﻭﳚﻮﺯ ﻟﻠﺘﺎﺑﻌﻲ‪ ‬ﳐﺎﻟﻔﺘﻪ ‪ .‬ﻓﺄﻣ‪‬ـﺎ ﺇﺫﺍ ﺍﺧﺘﻠـﻒ‬
‫ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﻋﻠﻰ ﻗﻮﻟﲔ ﻓﺈﻥ ﻗﻠﻨﺎ ﺑﺎﳉﺪﻳﺪ ﱂ ﳚﺰ ﺗﻘﻠﻴﺪ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﻔﺮﻳﻘﲔ ‪،‬‬
‫ﺑﻞ ﻳ‪‬ﻄﻠﺐ ﺍﻟﺪﻟﻴﻞ ‪ .‬ﻭﺇﻥ ﻗﻠﻨﺎ ﺑﺎﻟﻘﺪﱘ ﻓﻬﻤﺎ ﺩﻟﻴﻼﻥ ﺗﻌﺎﺭﺿﺎ ﻓﲑﺟﺢ ﺃﺣﺪﳘﺎ ﻋﻠﻰ ﺍﻵﺧـﺮ‬
‫ﺑﻜﺜﺮﺓ ﺍﻟﻌﺪﺩ ‪ .‬ﻓﺈﻥ ﺍﺳﺘﻮﻯ ﺍﻟﻌﺪﺩ ﻗﺪﻡ ﺑﺎﻷﺋﻤ‪‬ﺔ ﻓﻴﻘﺪﻡ ﻣﺎ ﻋﻠﻴﻪ ﺇﻣﺎﻡ ﻣﻨﻬﻢ ﻋﻠﻰ ﻣﺎﻻ ﺇﻣﺎﻡ‬
‫ﻋﻠﻴﻪ ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﺬﻱ ﻋﻠﻰ ﺃﺣﺪﳘﺎ ﺃﻛﺜﺮ ﻋﺪﺩﺍﹰ ﻭﻣﻊ ﺍﻷﻗﻞ ﺇﻣﺎﻡ ﻓﻬﻤﺎ ﺳـﻮﺍﺀ ‪ .‬ﻓـﺈﻥ‬
‫ﺍﺳﺘﻮﻳﺎ ﰲ ﺍﻟﻌﺪﺩ ﻭﺍﻷﺋﻤﺔ ﺇﻻﹼ ﺃﻥﹼ ﰲ ﺃﺣﺪﳘﺎ ﺃﺣﺪ ﺍﻟﺸﻴﺨﲔ ﺃﰊ ﺑﻜﺮ ﻭﻋﻤـﺮ ﺭﺿـﻲ ﺍﷲ‬
‫ﻋﻨﻬﻤﺎ ‪ ،‬ﻭﰲ ﺁﺧﺮ ﻏﲑﳘﺎ ﻓﻔﻴﻪ ﻭﺟﻬﺎﻥ ﻷﺻﺤﺎﺑﻨﺎ ‪ :‬ﺃﺣﺪﳘﺎ ﺃ‪‬ﻤﺎ ﺳﻮﺍﺀ ‪ ،‬ﻭﺍﻟﺜﺎﱐ ﻳﻘـﺪﻡ‬
‫ﻣﺎ ﻓﻴﻪ ﺃﺣﺪ ﺍﻟﺸﻴﺨﲔ ‪ ،‬ﻫﺬﺍ ﻛﻠﹼﻪ ﺇﺫﺍ ﺍﻧﺘﺸﺮ ‪ .‬ﺃﻣﺎ ﺇﺫﺍ ﱂ ﻳﻨﺘﺸﺮ ﻓﺈﻥ ﺧ‪‬ﻮﻟﻒ ﻓﺤﻜﻤﻪ ﻣـﺎ‬
‫ﺫﻛﺮﻧﺎﻩ ‪ ،‬ﻭﺇﻥ ﱂ ﳜﺎﻟﻒ ﻓﻔﻴﻪ ﲬﺴﺔ ﺃﻭﺟﻪ ﻷﺻﺤﺎﺑﻨﺎ ﺍﻟﻌﺮﺍﻗﻴﲔ ‪ :‬ﺍﻷﺭﺑﻌـﺔ ﺍﻷﻭﱃ ﻣﻨـﻬﺎ‬
‫ﻭﻫﻲ ﻣﺸﻬﻮﺭﺓ ﰲ ﻛﺘﺒﻬﻢ ﰲ ﺍﻷﺻﻮﻝ ﻭﰲ ﺃﻭﺍﺋﻞ ﻛﺘﺐ ﺍﻟﻔﺮﻭﻉ ‪ .‬ﺃﺣﺪﳘﺎ ‪ :‬ﺃﻧﻪ ﺣﺠ‪‬ـﺔ‬
‫ﻭﺇﲨﺎﻉ ﻭﻫﺬﺍ ﺍﻟﻮﺟﻪ ﻫﻮ ﺍﻟﺼﺤﻴﺢ ﻋﻨﺪﻫﻢ ‪ .‬ﻭﺍﻟﺜﺎﱐ ‪ :‬ﺃﻧﻪ ﺣﺠ‪‬ـﺔ ﻭﻟـﻴﺲ ﺑﺈﲨـﺎﻉ ‪.‬‬
‫ﻭﺍﻟﺜﺎﻟﺚ ‪ :‬ﺇﻥ ﻛﺎﻥ ﻓﺘﻮﻯ ﻓﻘﻴﻪ ﻓﻬﻮ ﺣﺠ‪‬ﺔ ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺣﻜﻢ ﺇﻣﺎﻡ ﺃﻭ ﺣﺎﻛﻢ ﻓﻠﻴﺲ ﲝﺠ‪‬ﺔ‬
‫ﻭﻫﻮ ﻗﻮﻝ ﺃﰊ ﻋﻠﻲ ﺍﺑﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ .‬ﻭﺍﻟﺮﺍﺑﻊ ﺿﺪﻩ ﺇﻥ ﻛﺎﻥ ﻓﺘﻴﺎﹰ ﱂ ﻳﻜـﻦ ﺣﺠ‪‬ـﺔ ‪ ،‬ﻭﺇﻥ‬
‫ﻛﺎﻥ ﺣﺎﻛﻤﺎﹰ ﺃﻭ ﺇﻣﺎﻣﺎﹰ ﻛﺎﻥ ﺇﲨﺎﻋﺎﹰ ‪ .‬ﻭﺍﳋﺎﻣﺲ ﺃﻧﻪ ﻟﻴﺲ ﺑﺈﲨﺎﻉ ﻭﻻ ﺣﺠ‪‬ﺔ ﻭﻫﺬﺍ ﺍﻟﻮﺟـﻪ‬
‫ﻫﻮ ﺍﳌﺨﺘﺎﺭ ﻋﻨﺪ ﺍﻟﻐﺰﺍﱄ ﰲ ) ﺍﳌﺴﺘﺼﻔﻰ ( ‪ .‬ﺃﻣﺎ ﺇﺫﺍ ﻗﺎﻝ ﺍﻟﺘﺎﺑﻌﻲ ﻗﻮﻻﹰ ﻭﱂ ﻳﻨﺘﺸﺮ ‪ ،‬ﻓﻠﻴﺲ‬
‫ﲝﺠ‪‬ﺔ ﺑﻼ ﺧﻼﻑ ‪ .‬ﻭﺇﻥ ﺍﻧﺘﺸﺮ ﻭﺧﻮﻟﻒ ﻓﻠﻴﺲ ﲝﺠ‪‬ﺔ ﺑﻼ ﺧﻼﻑ ‪ .‬ﻭﺇﻥ ﺍﻧﺘﺸﺮ ﻭﱂ ﳜﺎﻟﻒ‬
‫ﻓﻈﺎﻫﺮ ﻛﻼﻡ ﲨﺎﻫﲑ ﺃﺻﺤﺎﺑﻨﺎ ﺃﻥ ﺣﻜﻤﻪ ﺣﻜﻢ ﻗﻮﻝ ﺍﻟﺼﺤﺎﰊ ﺍﳌﻨﺘﺸﺮ ﻣﻦ ﻏﲑ ﳐﺎﻟﻔـﺔ ‪.‬‬
‫ﻭﺣﻜﻰ ﺑﻌﺾ ﺃﺻﺤﺎﺑﻨﺎ ﻓﻴﻪ ﻭﺟﻬﲔ ‪ :‬ﺃﺻﺤ‪‬ﻬﻤﺎ ﻫﺬﺍ ‪ ،‬ﻭﺍﻟﺜﺎﱐ ﻟﻴﺲ ﲝﺠ‪‬ﺔ ‪ .‬ﻗﺎﻝ ﺻﺎﺣﺐ‬
‫) ﺍﻟﺸﺎﻣﻞ ( ﻣﻦ ﺃﺻﺤﺎﺑﻨﺎ ‪ :‬ﺍﻟﺼﺤﻴﺢ ﺃﻧﻪ ﻳﻜﻮﻥ ﺇﲨﺎﻋﺎﹰ ﻭﻫﺬﺍ ﻫﻮ ﺍﻷﻓﻘﻪ ‪ ،‬ﻭﻻ ﻓـﺮﻕ ﰲ‬
‫ﻫﺬﺍ ﺑﲔ ﺍﻟﺼﺤﺎﰊ ﻭﺍﻟﺘﺎﺑﻌﻲ ‪.. [[ .....‬‬
‫‪١٧١  ‬‬
‫‪ ..‬ﺃﻋﺘﻘﺪ ﺃﻥﱠ ﻣﻦ ﳝﻠﻚ ﺫﺭ‪‬ﺓ ﻣﻦ ﻋﻘﻞ ﺃﻭ ﻣﻨﻄﻖ ﻳ‪‬ﺪﺭﻙ ﺃﻥﱠ ﺍﻟﺪﻭﻟﺔ ﺍﻟﺪ‪‬ﻳﻨﻴ‪‬ﺔ ﺍﻟﱵ ﻳﻄﺒ‪‬ﻞ ﳍﺎ‬
‫ﺍﳌﻄﺒ‪‬ﻠﻮﻥ ﻭﻳﺰﻣ‪‬ﺮ ﳍﺎ ﺍﳌﺰﻣ‪‬ﺮﻭﻥ ﻭﻳﺰﳎﺮ ﳍﺎ ﺍﳌﺰﳎﺮﻭﻥ ﻫﻲ ﺩﻭﻟﺔ ﺗﺎﺭﳜﻴ‪‬ﺔ ‪ ،‬ﻣﺒﻨﻴ‪‬ﺔ ﻋﻠﻰ ﻣﺘﻨﺎﻗﻀﺎﺕ‬
‫ﻓﻘﻬﻴ‪‬ﺔ ‪ ،‬ﲢﻤﻞ ﰲ ﺩﺳﺘﻮﺭﻫﺎ ﻭﻗﻮﺍﻧﻴﻨﻬﺎ ﻣﻌﺎﻭﻝﹶ ‪‬ﺪﳝﻬﺎ ‪ ،‬ﻭﺇﻣﻜﺎﻧﻴ‪‬ﺔﹶ ﺗﺸﻈﱢﻴﻬﺎ ﺇﱃ ﺩﻭﻳﻼﺕ ‪،‬‬
‫ﲢﻤﻞ ﺷﻌﺎﺭﺍﺕ ﺍﳌﺘﺎﺟﺮﺓ ﺑﺎﻟﺪ‪‬ﻳﻦ ‪ ،‬ﰲ ﺳﺒﻴﻞ ﺃﻫﻮﺍﺀ ﺳﻴﺎﺳﻴ‪‬ﺔ ﻣﺴﺒﻘﺔ ﺍﻟﺼﻨﻊ ‪..‬‬
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 
 
 
 
 
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‫‪ ‬‬
‫‪ ‬‬

‫‪ÉOŠÏm§•9$# Ç`»uH÷q§•9$# «!$# ÉOó¡Î0‬‬

‫‪3 #’s"sÜô¹$# šúïÏ%©!$# ÍnÏŠ$t6Ïã 4’n?tã íN»n=y™ur ¬! ߉ôJptø:$#‬‬

‫‪ ..‬ﳌﻌﺮﻓﺔ ﺩﺭﺟﺔ ﺍﻟﺘﻨﺎﻗﺾ ﰲ ﻓﻜﺮ ﺍﻟﺪﺍﻋﲔ ﺇﱃ ﺩﻭﻟﺔ ﺩﻳﻨﻴ‪‬ﺔ ‪ ،‬ﻭﳌﻌﺮﻓﺔ ﺩﺭﺟﺔ ﺍﳊﺎﺟﺔ‬
‫ﻟﻠﺪﻭﻟﺔ ﺍﳊﺮ‪‬ﺓ ‪ ،‬ﺃﺑﺪﺃ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺑﻄﺮﺡ ﺍﻟﺘﺴﺎﺅﻝ ﺍﻟﺘﺎﱄ ﻋﻠﻰ ﺍﳌﻄﺒ‪‬ﻠﲔ ﻭﺍﳌﺰﻣ‪‬ﺮﻳﻦ ﻟﻘﻴﺎﻡ ﺩﻭﻟﺔ‬
‫ﺩﻳﻨﻴ‪‬ﺔ ﺣﺴﺐ ﺃﻫﻮﺍﺋﻬﻢ ﺍﳌﺬﻫﺒﻴ‪‬ﺔ ﻭﺍﻟﻄﺎﺋﻔﻴ‪‬ﺔ ‪ ،‬ﻓﺄﻗﻮﻝ ﳍﻢ ‪ :‬ﰲ ﳎﺘﻤﻌﻜﻢ ﺍﻹﻧﺴﺎﱐ ﻛﺄﻱ‪ ‬ﳎﺘﻤﻊ‬
‫ﻋﺎﺩﻱ ﻳﺘﻜﻮ‪‬ﻥ ﻣﻦ ﻣﺬﺍﻫﺐ ﳐﺘﻠﻔﺔ ﻭﻃﻮﺍﺋﻒ ﳐﺘﻠﻔﺔ ﻭﺃﺩﻳﺎﻥ ﳐﺘﻠﻔﺔ ﻭﺛﻘﺎﻓﺎﺕ ﳐﺘﻠﻔﺔ ‪ ..‬ﻫﻞ‬
‫ﺗ‪‬ﻜﻔﱢﺮﻭﻥ ﺍﻟﻄﺎﺋﻔﺔ ﺍﻟﻔﻼﻧﻴ‪‬ﺔ ﺍﳌﺨﺘﻠﻔﺔ ﻣﻊ ﻃﺎﺋﻔﺘﻜﻢ ‪ ،‬ﺃﻭ ﺍﳌﺬﻫﺐ ﺍﻟﻔﻼﱐ ﺍﳌﺨﺘﻠﻒ ﻣﻊ ﻣﺬﻫﺒﻜﻢ‬
‫‪ ،‬ﺃﻭ ﺍﻟﺪ‪‬ﻳﻦ ﺍﻟﻔﻼﱐ ﺍﳌﺨﺘﻠﻒ ﻣﻊ ﺩﻳﻨﻜﻢ ‪ ،‬ﺃﻡ ﻻ ؟ ‪ ..‬ﻭﻫﻞ ﻫﻢ – ﰲ ﻣﻌﺘﻘﺪﻛﻢ – ﺑﺴﻮﻳ‪‬ﺔ‬
‫ﻋﻘﺪﻳ‪‬ﺔ ﻭﺍﺣﺪﺓ ﻣﻌﻜﻢ ؟ ‪ ..‬ﻭﻫﻞ ﺗﺮﺿﻮﻥ ﺃﻥ ﺗﻨﻘﺎﺩﻭﺍ ﳍﻢ ﰲ ﺩﻭﻟﺔ ﺩﻳﻨﻴ‪‬ﺔ ﻣﺒﻨﻴ‪‬ﺔ ﻋﻠﻰ ﻣﻌﺘﻘﺪﺍﺕ‬
‫ﺗﻠﻚ ﺍﳌﺬﺍﻫﺐ ﻭﺍﻟﻄﻮﺍﺋﻒ ﻭﺍﻷﺩﻳﺎﻥ ﺍﻟﱵ ﲣﺘﻠﻔﻮﻥ ﻣﻌﻬﺎ ‪ ،‬ﺃﻡ ﻻ ؟ ‪ ...‬ﻭﻋﻨﺪﻫﺎ ﺳﻨﻜﻮﻥ ﰲ‬
‫ﺇﺟﺎﺑﺘﻬﻢ ﺃﻣﺎﻡ ﺍﺣﺘﻤﺎﻟﲔ ‪:‬‬
‫‪ – ١‬ﺇﻣ‪‬ﺎ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻛﺎﺫﺑﲔ ﻭﻳﻘﻮﻟﻮﺍ ﻟﻨﺎ ‪ :‬ﳓﻦ ﻻ ﻧﻌﺘﻘﺪ ﺃﻧ‪‬ﻬﻢ ﻛﺎﻓﺮﻭﻥ ‪ ،‬ﻭﻻ ﻧﻌﺘﻘﺪ‬
‫ﺃﻧ‪‬ﻬﻢ ﲟﺴﺘﻮﻯ ﺃﻗﻞ ﻣﻨ‪‬ﺎ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ‪ ،‬ﻭﻻ ﻣﺸﻜﻠﺔ ﻋﻨﺪﻧﺎ ﰲ ﺃﻥ ﻧﻨﻘﺎﺩ ﳍﻢ ﰲ ﺩﻭﻟﺔ ﺩﻳﻨﻴ‪‬ﺔ ﻣﺒﻨﻴ‪‬ﺔ‬
‫ﺑﺪﺳﺘﻮﺭﻫﺎ ﻭﺃﺣﻜﺎﻣﻬﺎ ﻋﻠﻰ ﻣﺒﺎﺩﺉ ﻣﺬﺍﻫﺒﻬﻢ ﻭﻃﻮﺍﺋﻔﻬﻢ ﻭﺃﺩﻳﺎ‪‬ﻢ ﺍﻟﱵ ﳔﺘﻠﻒ ﻣﻌﻬﺎ ‪ ..‬ﻭﻫﻨﺎ‬
‫ﻧﺴﺄﳍﻢ ‪ :‬ﻣﺎ ﺍﻟﻔﺎﺋﺪﺓ ﺇﺫﺍﹰ ﻣﻦ ﺩﻋﻮﺗﻜﻢ ﳍﺬﻩ ﺍﻟﺪﻭﻟﺔ ﺍﻟﺪ‪‬ﻳﻨﻴ‪‬ﺔ ﺍﳌﺒﻨﻴ‪‬ﺔ ﻋﻠﻰ ﺧﺼﻮﺻﻴ‪‬ﺎﺗﻜﻢ ﺍﳌﺬﻫﺒﻴ‪‬ﺔ‬
‫ﻭﺍﻟﻄﺎﺋﻔﻴ‪‬ﺔ ﻭﺍﻟﺪ‪‬ﻳﻨﻴ‪‬ﺔ ؟!!! ‪ ..‬ﺃﻧﺘﻢ ﺃﻳ‪‬ﻬﺎ ﺍﻟﺴﺎﺩﺓ ﺑﺈﺟﺎﺑﺘﻜﻢ ﻫﺬﻩ ) ﻏﲑ ﺍﻟﺼﺎﺩﻗﺔ ( ﺗﺪﻋﻮﻥ ﻟﺪﻭﻟﺔ‬
‫‪١٧٤ ‬‬ ‫‪‬‬
‫ﻣﺪﻧﻴ‪‬ﺔ ﺣﺮ‪‬ﺓ ‪ ..‬ﻭﻟﻮ ﻓﺮﺿﻨﺎ ﺟﺪﻻﹰ ﺃﻧ‪‬ﻜﻢ ﺻﺎﺩﻗﻮﻥ ﺑﻌﺪﻡ ﺍﻟﻨﻈﺮ ﺇﱃ ﺍﻵﺧﺮﻳﻦ ﻋﻠﻰ ﺃﻧ‪‬ﻬﻢ ﻟﻴﺴﻮﺍ‬
‫ﺃﻗﻞﱠ ﻣﻨﻜﻢ ﻋﻘﻴﺪﺓﹰ ‪ ،‬ﻭﺗﺮﺿﻮﻥ ﺑﺪﻭﻟﺘﻬﻢ ﺍﻟﺪ‪‬ﻳﻨﻴ‪‬ﺔ ‪ ،‬ﻟﻮ ﻓﺮﺿﻨﺎ ﺫﻟﻚ ﺟﺪﻻﹰ ‪ ،‬ﻓﻬﻞ ﺗﻀﻤﻨﻮﻥ ﻟﻨﺎ‬
‫ﺃﻥﱠ ﺍﻵﺧﺮﻳﻦ ﻣﻦ ﺍﳌﺬﺍﻫﺐ ﻭﺍﻟﻄﻮﺍﺋﻒ ﻭﺍﻷﺩﻳﺎﻥ ﺍﻷﺧﺮﻯ ﻣﻦ ﺃﺑﻨﺎﺀ ﻭﻃﻨﻜﻢ ﺳﻴﻠﺘﺰﻣﻮﻥ‬
‫ﺑﺎﻟﻘﻮﺍﻧﲔ ﺍﳌﺒﻨﻴ‪‬ﺔ ﻋﻠﻰ ﺧﺼﻮﺻﻴ‪‬ﺎﺗﻜﻢ ﺍﳌﺬﻫﺒﻴ‪‬ﺔ ﻭﺍﻟﻄﺎﺋﻔﻴ‪‬ﺔ ﻭﺍﻟﺪ‪‬ﻳﻨﻴ‪‬ﺔ ؟!!! ‪..‬‬
‫‪ – ٢‬ﻭﺇﻣ‪‬ﺎ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﺻﺎﺩﻗﲔ ﻭﻳﻘﻮﻟﻮﺍ ﻟﻨﺎ ‪ :‬ﳓﻦ ﻧﻌﺘﻘﺪ ﺃﻧ‪‬ﻬﻢ ﻛﺎﻓﺮﻭﻥ ‪ ،‬ﺃﻭ ﻋﻠﻰ‬
‫ﺍﻷﻗﻞ ﺃﻧ‪‬ﻬﻢ ﺃﻗﻞﱡ ﻣﻨ‪‬ﺎ ﻋﻘﻴﺪﺓ ‪ ،‬ﻭﺃﻧ‪‬ﻬﻢ ﻟﻴﺴﻮﺍ ﺑﺴﻮﻳ‪‬ﺘﻨﺎ ﰲ ﺍﺗ‪‬ﺒﺎﻉ ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ‪ ..‬ﻭﻋﻨﺪﻫﺎ‬
‫ﻧﺴﺄﳍﻢ ‪ :‬ﻛﻴﻒ ﺇﺫﺍﹰ ﺳﺘﻘﺒﻠﻮﻥ ﻫﺆﻻﺀ ﺍﻵﺧﺮﻳﻦ ﻛﺸﺮﻛﺎﺀ ﻣﻮﺍﺯﻳﻦ ﻟﻜﻢ ﰲ ﻭﻃﻦ ﻭﺍﺣﺪ ‪ ،‬ﻭﻫﻨﺎ‬
‫ﺳﺘﻜﻮﻥ ﺇﺟﺎﺑﺘﻬﻢ ﺃﻣﺎﻡ ﺍﺣﺘﻤﺎﻟﲔ ‪:‬‬
‫ﺃ – ﺃﻥ ﻳﻘﻮﻟﻮﺍ ﻟﻨﺎ ‪ :‬ﻻ ﻋﻼﻗﺔ ﳌﻌﺘﻘﺪﻧﺎ ‪‬ﻢ ﻭﻟﻨﻈﺮﺗﻨﺎ ﳍﻢ ﰲ ﺫﻟﻚ ﺑﺸﺮﺍﻛﺘﻨﺎ ﻣﻌﻬﻢ ﰲ‬
‫ﻭﻃﻦ ﻭﺍﺣﺪ ‪ ..‬ﻭﻫﻨﺎ ﻧﺴﺄﳍﻢ ‪ :‬ﺃﻻ ﻳﺆﺩ‪‬ﻱ ﻛﻼﻣﻜﻢ ﺍﳉﻤﻴﻞ ﻫﺬﺍ ﺇﱃ ﻓﺼﻞ ﺍﻟﺪ‪‬ﻳﻦ ﻋﻦ‬
‫ﺍﻟﺴﻴﺎﺳﺔ ‪ ،‬ﺫﻟﻚ ﺍﻟﻔﺼﻞ ﺍﻟﺬﻱ ﲢﺎﺭﺑﻮﻧﻪ ﺃﻧﺘﻢ ﺃﺑﺸﻊ ﺣﺮﺏ ؟!!!!!!! ‪..‬‬
‫ﺏ – ﺃﻭ ﺃﻥ ﻳﻘﻮﻟﻮﺍ ﻟﻨﺎ ‪ :‬ﻧﻌﻢ ﻫﻨﺎﻙ ﻋﻼﻗﺔ ﳌﻌﺘﻘﺪﻧﺎ ﺑﺸﺮﺍﻛﺘﻬﻢ ﻣﻌﻨﺎ ﰲ ﻭﻃﻦ ﻭﺍﺣﺪ ‪،‬‬
‫ﻭﻫﻨﺎ ﻧﺴﺄﳍﻢ ‪ :‬ﺃﻻ ﻳﺆﺩ‪‬ﻱ ﺫﻟﻚ ﺇﱃ ﺗﻘﺴﻴﻢ ﺃﺑﻨﺎﺀ ﺍﻟﻮﻃﻦ ﺍﻟﻮﺍﺣﺪ ﺇﱃ ﺩﺭﺟﺎﺕ ﰲ ﺍﳌﻮﺍﻃﻨﺔ ‪،‬‬
‫ﺗﺆﺩ‪‬ﻱ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﺇﱃ ﺗﻘﺴﻴﻢ ﺍﻟﻮﻃﻦ ﺍﻟﻮﺍﺣﺪ ‪ ،‬ﲝﻴﺚ ﺗﻜﻮﻥ ﺩﺭﺟﺔ ﺍﳌﻮﺍﻃﻨﺔ ﺗﺎﺑﻌﺔ ﻟﺪﺭﺟﺔ‬
‫ﺍﻻﻗﺘﺮﺍﺏ ﻣﻦ ﻣﻌﺘﻘﺪﻛﻢ ؟!!! ‪..‬‬
‫ﻭﻧﻌﻮﺩ ﻓﻨﺴﺄﳍﻢ ‪ :‬ﻛﻴﻒ ﺗﻄﺒ‪‬ﻠﻮﻥ ﻭﺗﺰﻣ‪‬ﺮﻭﻥ ﻹﻗﺎﻣﺔ ﺩﻭﻟﺘﻜﻢ ﺍﻟﺪ‪‬ﻳﻨﻴ‪‬ﺔ ﺣﺴﺐ ﻣﻘﺎﺳﺎﺕ‬
‫ﺃﻫﻮﺍﺋﻜﻢ ﺍﳌﺬﻫﺒﻴ‪‬ﺔ ﻭﺍﻟﻄﺎﺋﻔﻴ‪‬ﺔ ﰲ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﻟﱵ ﻳ‪‬ﻜﻮ‪‬ﻥ ﺳﻜﹼﺎ‪‬ﺎ )) ﻣﻦ ﺃﺗﺒﺎﻉ ﻣﺬﻫﺒﻜﻢ‬
‫ﻭﻃﺎﺋﻔﺘﻜﻢ ﻭﺩﻳﻨﻜﻢ (( ﻏﺎﻟﺒﻴﺔﹰ ﻓﻴﻬﺎ ‪ ،‬ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻻ ﲤﺎﻧﻌﻮﻥ ﻓﻴﻪ ﻣﻦ ﺇﻗﺎﻣﺔ ﺩﻭﻟﺔ ﻣﺪﻧﻴ‪‬ﺔ‬
‫ﺣﺮ‪‬ﺓ ﰲ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﻟﱵ ﻳﻜﻮ‪‬ﻧﻮﻥ ﻓﻴﻬﺎ ﺃﻗﻠﻴ‪‬ﺔ ؟!!! ‪ ..‬ﻭﻛﻴﻒ ﺗﻔﺮﺿﻮﻥ ﻋﻠﻰ ﻏﲑﻛﻢ ﻣﺎ ﱂ‬
‫ﺗﻘﺒﻠﻮﻩ ﻷﻧﻔﺴﻜﻢ ؟!!! ‪ ..‬ﻭﻣﺎﺫﺍ ﻧﺴﻤ‪‬ﻲ ﺫﻟﻚ ؟!!! ‪..‬‬
‫‪ ..‬ﻓﻔﻲ ﻛﻞﱢ ﺍﻻﺣﺘﻤﺎﻻﺕ ﻧﺮﻯ ﺃﻥﱠ ﻓﺼﻞ ﺍﻟﺪ‪‬ﻳﻦ ﻋﻦ ﺍﻟﺴﻴﺎﺳﺔ ﺿﺮﻭﺭﺓ ﺩﻳﻨﻴ‪‬ﺔ ‪ ،‬ﻭﺿﺮﻭﺭﺓ‬
‫ﻭﻃﻨﻴ‪‬ﺔ ‪ ،‬ﻭﺿﺮﻭﺭﺓ ﺇﻧﺴﺎﻧﻴ‪‬ﺔ ‪ ..‬ﺇﻥﱠ ﺭﺑﻂ ﺍﻟﺪ‪‬ﻳﻦ ﺑﺎﻟﺴﻴﺎﺳﺔ ﻛﻤﺎ ﻳ‪‬ﻨﻈﱢﺮ ﺯﺍﻋﻤﻮ ﺍﻟﺪﻭﻟﺔ ﺍﻟﺪ‪‬ﻳﻨﻴ‪‬ﺔ ‪،‬‬
‫‪١٧٥ ‬‬ ‫‪‬‬
‫ﲢﺖ ﻣﻈﻠﺔ ﺷﻌﺎﺭﺍﺕ ﺑﺮ‪‬ﺍﻗﺔ ﲣﻄﻒ ﺃﺑﺼﺎﺭ ﺍﻟﺴﺬﹼﺝ ‪ ،‬ﻻ ﳜﺘﻠﻒ ﻋﻦ ﺭﺑﻂ ﺍﻟﻮﻃﻦ ﺑﺎﻟﻨﻈﺎﻡ‬
‫ﺍﻟﺴﻴﺎﺳﻲ ﻭﺭﺃﺱ ﻫﺮﻣﻪ ‪ ،‬ﻛﻤﺎ ﺗﻨﻈﹼﺮ ﺍﻟﺸﻤﻮﻟﻴ‪‬ﺎﺕ ﺍﻟﺴﻴﺎﺳﻴ‪‬ﺔ ‪..‬‬
‫ﻓﻔﻲ ﺍﻷﻧﻈﻤﺔ ﺍﻟﺸﻤﻮﻟﻴ‪‬ﺔ ﺳﻴﺎﺳﻴ‪‬ﺎﹰ ﻳﺘﻢ‪ ‬ﺭﺑﻂ ﺍﻟﻨﻈﺎﻡ ﻭﺭﺃﺳﻪ ﺑﺎﻟﻮﻃﻦ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﺈﻥﱠ ﺃﻱ‪ ‬ﻧﻘﺪ‬
‫ﻟﻠﻨﻈﺎﻡ ﺍﻟﺴﻴﺎﺳﻲ ﻳﺮﺍﻩ ﺍﻟﻨﻈﺎﻡ ﻫﺠﻮﻣﺎﹰ ﻋﻠﻰ ﺍﻟﻮﻃﻦ ‪ ،‬ﻭﻳﺘﻢ‪ ‬ﺍﺗ‪‬ﻬﺎﻡ ﺍﻟﻨﺎﻗﺪ ﺑﺎﳋﻴﺎﻧﺔ ﻭﺍﻟﻌﻤﺎﻟﺔ ‪..‬‬
‫ﻭﺑﺎﳌﻘﺎﺑﻞ ﻛﻞﱡ ﺩﻓﺎﻉ ﻋﻦ ﺍﻟﻮﻃﻦ ﻋﱪ ﺳﺎﺣﺘﻪ ﺍﶈﻜﻮﻣﺔ ‪‬ﺬﻩ ﺍﻟﺸﻤﻮﻟﻴ‪‬ﺔ ﻭﺑﺸﻜﻞﹴ ﳎﺮ‪‬ﺩ ﻋﻦ‬
‫ﺍﻟﺴﻴﺎﺳﺔ ‪ ،‬ﺗﻨﻈﺮ ﺇﻟﻴﻪ ﺍﳌﻌﺎﺭﺿﺔ ﻋﻠﻰ ﺃﻧ‪‬ﻪ ﺗﺄﻳﻴﺪ ﻟﻠﻨﻈﺎﻡ ﻭﻧﻔﺎﻕ ﻟﻪ ‪..‬‬
‫ﻛﺬﻟﻚ ﰲ ﺍﻟﺸﻤﻮﻟﻴ‪‬ﺎﺕ ﺍﶈﺴﻮﺑﺔ ﻋﻠﻰ ﺍﻟﺪ‪‬ﻳﻦ ‪ ،‬ﻓﺈﻥﱠ ﻧﻘﺪ ﺍﻟﻨﻈﺎﻡ ﺍﻟﺴﻴﺎﺳﻲ ﻭﺭﺃﺳﻪ ﰲ‬
‫ﻫﺬﻩ ﺍﻟﺸﻤﻮﻟﻴ‪‬ﺎﺕ ‪ ،‬ﻳﺮﺍﻩ ﺍﻟﻨﻈﺎﻡ ﻭﺭﺃﺳﻪ ﻋﻠﻰ ﺃﻧ‪‬ﻪ ﻫﺠﻮﻡ ﻋﻠﻰ ﺍﻟﺪ‪‬ﻳﻦ ‪ ،‬ﻭﻳ‪‬ﺘ‪‬ﻬﻢ ﺍﻟﻨﺎﻗﺪ ﺑﺎﻟﻜﻔﺮ‬
‫ﻭﺍﻟﺰﻧﺪﻗﺔ ﻭﺍﳋﺮﻭﺝ ﻋﻠﻰ ﺍﳊﻖ‪ ‬ﻭﺑﺄﻧ‪‬ﻪ ﺿﺪ ﺍﻟﺪ‪‬ﻳﻦ ‪ ..‬ﻭﺑﺎﳌﻘﺎﺑﻞ ﻛﻞﱡ ﻣﺪﺍﻓﻊ ﻋﻦ ﺍﻟﺪ‪‬ﻳﻦ ﻋﱪ‬
‫ﺳﺎﺣﺔ ﺍﻟﻮﻃﻦ ﺍﶈﻜﻮﻡ ‪‬ﺬﻩ ﺍﻟﺸﻤﻮﻟﻴ‪‬ﺔ ‪ ،‬ﺗﺮﺍﻩ ﺍﳌﻌﺎﺭﺿﺔ ﺍﻟﺴﻴﺎﺳﻴ‪‬ﺔ ﻧﻔﺎﻗﺎﹰ ﻟﻠﻨﻈﺎﻡ ﺍﻟﺴﻴﺎﺳﻲ ‪..‬‬
‫‪ ..‬ﻣﻦ ﻫﻨﺎ ﻧﺮﻯ ﺃﻥﱠ ﺭﺑﻂ ﺍﻟﻨﻈﺎﻡ ﺍﻟﺴﻴﺎﺳﻲ ﺑﺎﻟﻮﻃﻦ ﰲ ﺍﻷﻧﻈﻤﺔ ﺍﻟﺸﻤﻮﻟﻴ‪‬ﺔ ﺳﻴﺎﺳﻴ‪‬ﺎﹰ ﻫﻮ‬
‫ﻗﻀﻴ‪‬ﺔ ﻣﻮﺍﺯﻳﺔ ﲤﺎﻣﺎﹰ ﻟﺮﺑﻂ ﺍﻟﺴﻴﺎﺳﺔ ﺑﺎﻟﺪ‪‬ﻳﻦ ﰲ ﺍﻷﻧﻈﻤﺔ ﺍﻟﺸﻤﻮﻟﻴ‪‬ﺔ ﻣﺬﻫﺒﻴ‪‬ﺎﹰ ﻭﻃﺎﺋﻔﻴ‪‬ﹰﺎ ‪ ..‬ﻭﰲ‬
‫ﻛﻠﺘﺎ ﺍﳊﺎﻟﺘﲔ ﳓﻦ ﺃﻣﺎﻡ ﺣﺎﻟﺔ ﺗ‪‬ﻌ‪‬ﺒ‪‬ﺮ ﻋﻦ ﻋﺪﻡ ﻗﺒﻮﻝ ﺍﻵﺧﺮ ﻛﺸﺮﻳﻚ‪ ‬ﻭﻛﻤﻮﺍ ﹴﺯ ﰲ ﺍﳊﻘﻮﻕ‬
‫ﻭﺍﻟﻮﺍﺟﺒﺎﺕ ‪ ،‬ﺳﻮﺍﺀ ﰲ ﺍﻻﻧﺘﻤﺎﺀ ﺍﻟﻮﻃﲏ ﺃﻭ ﰲ ﺍﳌﺸﺘﺮﻙ ﺍﻹﻧﺴﺎﱐ ‪..‬‬
‫‪ ..‬ﺇﻥﱠ ﻗﺒﻮﻝ ﺍﻵﺧﺮ ﻛﻤﻮﺍﺯﹴ ﰲ ﺍﻹﻧﺴﺎﻧﻴ‪‬ﺔ ‪ ،‬ﻭﻋﺪﻡ ﺍﻻﺳﺘﻌﻼﺀ ﻋﻠﻴﻪ ‪ ،‬ﻣﻬﻤﺎ ﻛﺎﻥ ﺩﻳﻨﻪ‬
‫ﻭﻣﺬﻫﺒﻪ ‪ ،‬ﻫﻮ ﻣﻦ ﺃﻫﻢ ﺍﻟﻘﻴﻢ ﺍﻟﻨﺒﻴﻠﺔ ﺍﻟﱵ ﺟﺎﺀﺕ ‪‬ﺎ ﺍﻷﺩﻳﺎﻥ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﺈﻥﱠ ﻋﺪﻡ ﻓﺼﻞ ﺍﻟﺪ‪‬ﻳﻦ‬
‫ﻋﻦ ﺍﻟﺴﻴﺎﺳﺔ ﻫﻮ ﻋﻤﻞﹲ ﺗﻨﻘﻀﻪ ﺃﻫﻢ ﺍﳌﺒﺎﺩﺉ ﺍﻟﱵ ﲢﻤﻠﻬﺎ ﺍﻷﺩﻳﺎﻥ ﺍﻟﺴﻤﺎﻭﻳ‪‬ﺔ ‪..‬‬
‫‪ ..‬ﻭﻛﺬﻟﻚ ﻓﺈﻥﱠ ﻗﺒﻮﻝ ﺍﻵﺧﺮ ﻛﻤﻮﺍﺯﹴ ﰲ ﺍﳌﻮﺍﻃﻨﺔ ‪ ،‬ﻭﻋﺪﻡ ﺍﻻﺳﺘﻌﻼﺀ ﻋﻠﻴﻪ ‪ ،‬ﻣﻬﻤﺎ ﻛﺎﻥ‬
‫ﻓﻜﺮﻩ ﻭﺍﻧﺘﻤﺎﺅﻩ ﺍﻟﺴﻴﺎﺳﻲ ‪ ،‬ﻫﻮ ﻣﻦ ﺃﻫﻢ ﺍﻷﻫﺪﺍﻑ ﺍﻟﻨﺒﻴﻠﺔ ﺍﻟﱵ ﺗﺴﻌﻰ ﺇﻟﻴﻬﺎ ﺍﻟﺴﻴﺎﺳﺎﺕ‬
‫ﺍﻟﺼﺎﺩﻗﺔ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﺈﻥﱠ ﻋﺪﻡ ﻓﺼﻞ ﺍﻟﻨﻈﺎﻡ ﺍﻟﺴﻴﺎﺳﻲ ﻋﻦ ﺍﳌﺘﺎﺟﺮﺓ ﺑﺎﻟﻮﻃﻦ ﻫﻮ ﻋﻤﻞﹲ ﺗﻨﻘﻀﻪ‬
‫ﺃﻫﻢ ﻣﺒﺎﺩﺉ ﺍﳌﻮﺍﻃﻨﺔ ‪..‬‬
‫‪١٧٦ ‬‬ ‫‪‬‬
‫‪ ..‬ﻭﺗﺘﺠﻠﹼﻰ ﻫﺬﻩ ﺍﳊﻘﺎﺋﻖ ﺣﻴﻨﻤﺎ ﻳﻘﻮﻡ ﺑﺎﺣﺚ ﺑﻨﻘﺪ ﺁﻟﻴ‪‬ﺎﺕ ﺗﺴﻠﻴﻢ ﺍﻟﺴﻠﻄﺔ ﰲ ﺍﻷﺟﻴﺎﻝ‬
‫ﺍﻷﻭﱃ ﺑﻌﺪ ﻣﻮﺕ ﺍﻟﻨﱯ‪ ، r ‬ﻛﻴﻒ ﺍﺳﺘﻠﻢ ﺍﻟﺴﻠﻄﺔ ﻋﻤﺮ ﻣﻦ ﺃﰊ ﺑﻜﺮ ‪ ،‬ﻭﻛﻴﻒ ﺍﺳﺘﻠﻢ‬
‫ﺍﻟﺴﻠﻄﺔ ﻋﺜﻤﺎﻥ ﻣﻦ ﻋﻤﺮ ‪ ،‬ﻭﻛﻴﻒ ﺍﻟﺘﻒ‪ ‬ﻣﻌﺎﻭﻳﺔ ﻋﻠﻰ ﺍﻷﻣﺮ ﻟﻴﺤﻮﻝ ﺍﳌﺴﺄﻟﺔ ﺇﱃ ﻧﻈﺎﻡ ﻣﻠﻜﻲ‬
‫ﻗﺴﺮﻱ ‪ ،‬ﻭﻛﻴﻒ ﻭﻛﻴﻒ ﻭﻛﻴﻒ ‪ ..........‬ﻫﺬﺍ ﺍﻟﻨﺎﻗﺪ ﻣﻊ ﺃﻧ‪‬ﻪ ﻳﺘﺤﺪ‪‬ﺙ ﺑﺄﺩﻟﺔ ﻣﻦ ﻛﺘﺐ‬
‫ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﱵ ﻳﻘﺪ‪‬ﺳﻬﺎ ﻧﺎﻗﺪﻭﻩ ‪ ،‬ﺇﻻﱠ ﺃﻥﱠ ﻫﺆﻻﺀ ﺍﻟﻨﺎﻗﺪﻳﻦ ﻳﺘ‪‬ﻬﻤﻮﻧﻪ ﺑﺄﻧ‪‬ﻪ ﻳﺴﻲﺀ ﻟﻠﺪ‪‬ﻳﻦ ﺑﻄﺮﻳﻖ ﺃﻭ‬
‫ﺑﺂﺧﺮ ‪ ،‬ﻭﺭﺑ‪‬ﻤﺎ ﻳ‪‬ﺘ‪‬ﻬﻢ ﺑﺘﻬﻢ ﻃﺎﺋﻔﻴ‪‬ﺔ ﻭﻣﺬﻫﺒﻴ‪‬ﺔ ﻻ ﻋﻼﻗﺔ ﻟﻪ ‪‬ﺎ ﻻ ﻣﻦ ﻗﺮﻳﺐ ﻭﻻ ﻣﻦ ﺑﻌﻴﺪ ‪..‬‬
‫ﻛﻞﱡ ﺫﻟﻚ ﺳﺒﺒﻪ ﺭﺑﻂ ﺍﻷﺷﺨﺎﺹ ﺑﺎﻟﺪ‪‬ﻳﻦ ‪ ،‬ﻓﻬﺆﻻﺀ ﺍﻟﺮﺟﺎﻝ ﰎﹼ ﺭﺑﻄﻬﻢ ﻭﺭﺑﻂ ﺃﻋﻤﺎﳍﻢ‬
‫ﺑﺎﻟﺪ‪‬ﻳﻦ ‪ ،‬ﻭﻟﺬﻟﻚ ﺃﻱ‪ ‬ﻧﻘﺪ ﳍﻢ – ﻣﻬﻤﺎ ﻛﺎﻥ ﺑﻨﺎﺀً – ﺳﻴ‪‬ﻨﻈﹶﺮ ﺇﻟﻴﻪ ﻣﻦ ﻗﺒﻞ ﻋﺎﺑﺪﻱ ﺃﺻﻨﺎﻡ‬
‫ﺍﻟﺘﺎﺭﻳﺦ ﻋﻠﻰ ﺃﻧ‪‬ﻪ ﻧﻘﺪ‪ ‬ﳉﻮﻫﺮ ﺍﻟﺪ‪‬ﻳﻦ ‪ ..‬ﻭﻛﻞﱡ ﺫﻟﻚ ﺳﺒﺒﻪ ﻋﺪﻡ ﻓﺼﻞ ﺍﻟﺪ‪‬ﻳﻦ ﻋﻦ ﺍﻟﺴﻴﺎﺳﺔ ‪..‬‬
‫ﻓﻬﺆﻻﺀ ﺍﻟﺮﺟﺎﻝ ﻫﻢ ﺭﺟﺎﻝ ﺣﻜﻤﻮﺍ ﺍﻟﺪﻭﻟﺔ ﺍﻷﻭﱃ ﻛﺒﺸﺮ ﳜﻄﺌﻮﻥ ﻭﻳﺼﻴﺒﻮﻥ ‪ ،‬ﻭﻣﻦ ﺍﳉﺮﳝﺔ‬
‫ﺍﻟﻜﱪﻯ ﲢﻤﻴﻞ ﺃﺧﻄﺎﺋﻬﻢ ﻋﻠﻰ ﺟﻮﻫﺮ ﺍﻟﺪ‪‬ﻳﻦ ‪..‬‬
‫ﻋﺪﻡ ﻓﺼﻞ ﺍﻟﺪ‪‬ﻳﻦ ﻋﻦ ﺍﻟﺴﻴﺎﺳﺔ ﻳﺆﺩ‪‬ﻱ ﺣﺘﻤﺎﹰ ﺇﱃ ﲡﺰﺋﺔ ﺍﳌﻮﺍﻃﻨﲔ ﺇﱃ ﺩﺭﺟﺎﺕ ﺣﺴﺐ‬
‫ﺍﻧﺘﻤﺎﺀﺍ‪‬ﻢ ﺍﻟﺪ‪‬ﻳﻨﻴﺔ ﻭﺍﳌﺬﻫﺒﻴ‪‬ﺔ ﻭﺍﻟﻄﺎﺋﻔﻴ‪‬ﺔ ‪ ،‬ﻭﺫﻟﻚ ﻋﻨﺪ ﺍﻟﺪﺍﻋﲔ ﺇﱃ ﻋﺪﻡ ﻓﺼﻞ ﺍﻟﺪ‪‬ﻳﻦ ﻋﻦ‬
‫ﺍﻟﺴﻴﺎﺳﺔ ‪ ،‬ﻓﻤﻌﺎﻳﲑ ﺍﻻﻧﺘﻤﺎﺀ ﺍﻟﻮﻃﲏ ﺗ‪‬ﺼﺒﺢ ﻇﻼﻻﹰ ﻟﻼﻧﺘﻤﺎﺀﺍﺕ ﺍﻟﺪ‪‬ﻳﻨﻴﺔ ﻭﺍﳌﺬﻫﺒﻴ‪‬ﺔ ﻭﺍﻟﻄﺎﺋﻔﻴ‪‬ﺔ ‪،‬‬
‫ﻭﻫﺬﺍ ﻳﺆﺩ‪‬ﻱ ﺣﺘﻤﺎﹰ ﺇﱃ ﲡﺰﺋﺔ ﺍﻟﻮﻃﻦ ﺍﻧﺘﻤﺎﺀً ﻭﺇﺧﻼﺻﺎﹰ ‪..‬‬
‫ﻋﺪﻡ ﻓﺼﻞ ﺍﻟﺪ‪‬ﻳﻦ ﻋﻦ ﺍﻟﺴﻴﺎﺳﺔ ﻫﻮ ﺩﻋﻮﺓ ﻹﺗﺒﺎﻉ ﺳﻴﺎﺳﺔ ﺍﻟﻘﻄﻴﻊ ‪ ،‬ﻭﺑﺄﺑﺸﻊ ﺻﻮﺭﻫﺎ ‪..‬‬
‫ﻛﻴﻒ ؟! ‪ ..‬ﻋﺪﻡ ﻓﺼﻞ ﺍﻟﺪ‪‬ﻳﻦ ﻋﻦ ﺍﻟﺴﻴﺎﺳﺔ ﻳﻌﲏ ﺩﻋﻮﺓ ﻟﻼﺻﻄﻔﺎﻑ ﺍﻟﺪ‪‬ﻳﲏ ﻭﺍﳌﺬﻫﱯ‬
‫ﻭﺍﻟﻄﺎﺋﻔﻲ ﺑﲔ ﺃﺑﻨﺎﺀ ﺍﻟﻮﻃﻦ ﺍﻟﻮﺍﺣﺪ ‪ .......‬ﻓﺈﻥ ﻛﺎﻥ ﺃﺑﻨﺎﺀ ﺍﻟﻮﻃﻦ ﺍﻟﻮﺍﺣﺪ ﳍﻢ ﺫﺍﺕ ﺍﻻﻧﺘﻤﺎﺀ‬
‫ﺍﻟﺪ‪‬ﻳﲏ ﻭﺍﳌﺬﻫﱯ ﻭﺍﻟﻄﺎﺋﻔﻲ ﻓﻼ ﺩﺍﻋﻲ ﻟﺮﺑﻂ ﺍﻟﺪ‪‬ﻳﻦ ﺑﺎﻟﺴﻴﺎﺳﺔ ‪ ،‬ﻷﻥ ﺃﺑﻨﺎﺀ ﺍﻟﻮﻃﻦ ﺍﻟﻮﺍﺣﺪ ) ﰲ‬
‫ﻫﺬﻩ ﺍﳊﺎﻟﺔ ( ﺑﲔ ﺃﻣﺮﻳﻦ ‪:‬‬
‫ﺇﻥ ﺍﺧﺘﺎﺭﻭﺍ ﻋﺪﻡ ﻓﺼﻞ ﺍﻟﺪ‪‬ﻳﻦ ﻋﻦ ﺍﻟﺴﻴﺎﺳﺔ ﻓﻬﺬﺍ ﺍﺧﺘﻴﺎﺭﻫﻢ ﺍﻟﺬﻱ ﺍﺧﺘﺎﺭﻭﻩ ﲝﺮﻳ‪‬ﺘﻬﻢ ‪،‬‬
‫ﻭﺇﻥ ﺃﺭﺍﺩﻭﺍ ﺍﺧﺘﻴﺎﺭﺍﹰ ﺁﺧﺮ ﺑﻌﺪ ﻓﺘﺮﺓ ﻓﻬﺬﺍ ﺃﻳﻀﺎﹰ ﺍﺧﺘﻴﺎﺭﻫﻢ ‪ ،‬ﻭﰲ ﻛﻠﺘﺎ ﺍﳊﺎﻟﺘﲔ ﱂ ﳔﺮﺝ ﻋﻦ‬
‫‪١٧٧ ‬‬ ‫‪‬‬
‫ﻣﻔﻬﻮﻡ ﺍﻟﺪﻭﻟﺔ ﺍﳌﺪﻧﻴ‪‬ﺔ ﺍﳊﺮ‪‬ﺓ ‪ ،‬ﻷﻥ ﺍﻟﺪﻭﻟﺔ ﺍﳊﺮ‪‬ﺓ ﻻ ﺗﻌﺎﺩﻱ ﺍﻷﺩﻳﺎﻥ ‪ ،‬ﺇﳕﺎ ﲤﻨﻊ ﻣﻦ ﺍﻋﺘﺒﺎﺭ‬
‫ﺍﳋﺼﻮﺻﻴ‪‬ﺎﺕ ﺍﳌﺬﻫﺒﻴ‪‬ﺔ ﻭﺍﻟﻄﺎﺋﻔﻴ‪‬ﺔ ﻭﺍﻟﺪ‪‬ﻳﻨﻴ‪‬ﺔ ﻭﺍﻟﻔﻜﺮﻳ‪‬ﺔ ﻟﺒﻌﺾ ﺃﺑﻨﺎﺀ ﺍ‪‬ﺘﻤﻊ ﺩﺳﺘﻮﺭﺍﹰ ﻻ ﲡﻮﺯ‬
‫ﳐﺎﻟﻔﺘﻪ ‪ ،‬ﲟﻌﲎ ﲤﻨﻊ ﻣﺼﺎﺩﺭﺓ ﺍﺧﺘﻴﺎﺭ ﺃﺑﻨﺎﺀ ﺍﻟﻮﻃﻦ ﺍﻟﻮﺍﺣﺪ ‪ ،‬ﻭﲤﻨﻊ ﺣﺸﺮﻫﻢ ﻛﺎﻟﻘﻄﻴﻊ ﻣﺪﻯ‬
‫ﺍﳊﻴﺎﺓ ﻭﻓﻖ ﻣﻔﺎﻫﻴﻢ ﻳﻨﻘﻀﻬﺎ ﺍﻟﺪ‪‬ﻳﻦ ﲨﻠﺔ ﻭﺗﻔﺼﻴﻼﹰ ‪..‬‬
‫‪ ..‬ﻭﰲ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﻟﱵ ﻳﻌﺘﻘﺪ ﺃﺑﻨﺎﺅﻫﺎ ﺑﺬﺍﺕ ﺍﻟﺪ‪‬ﻳﻦ ﻭﺑﺬﺍﺕ ﺍﳌﺬﻫﺐ ﺍﻟﻔﻘﻬﻲ ‪ ،‬ﻓﺈﻥﱠ‬
‫ﺍﻻﺧﺘﻼﻑ ﺍﻟﻔﻜﺮﻱ ﺑﻴﻨﻬﻢ ﰲ ﻓﻬﻢ ﺍﻟﺪ‪‬ﻳﻦ ﻭﺍﳌﺬﻫﺐ ﻻ ﳝﻜﻦ ﺇﻟﻐﺎﺅﻩ ‪ ،‬ﻭﺳﻴﻜﻮﻥ – ﻣﻊ ﺍﻟﺰﻣﻦ‬
‫– ﺑﻴﻨﻬﻢ ﺧﻼﻑ ﻻ ﻳﻘﻞ ﻋﻦ ﺍﳋﻼﻑ ﺑﲔ ﺍﳌﺬﺍﻫﺐ ﺍﳌﺨﺘﻠﻔﺔ ‪ ،‬ﻭﺭﺑ‪‬ﻤﺎ ﺑﲔ ﺍﻷﺩﻳﺎﻥ ﺍﳌﺨﺘﻠﻔﺔ ‪،‬‬
‫ﻟﺬﻟﻚ ﻳ‪‬ﻌ‪‬ﺪ‪ ‬ﻓﺼﻞ ﺍﻟﺪ‪‬ﻳﻦ ﻋﻦ ﺍﻟﺴﻴﺎﺳﺔ ﺿﻤﺎﻥﹲ ﳊﺮﻳ‪‬ﺔ ﺍﻟﻔﻜﺮ ‪ ،‬ﻭﳊﺮﻳ‪‬ﺔ ﺍﻻﻋﺘﻘﺎﺩ ‪ ،‬ﻭﻫﺬﺍ ﻣﻦ‬
‫ﺃﻫﻢ ﻣﺎ ﺟﺎﺀ ﺑﻪ ﺍﻟﺪ‪‬ﻳﻦ ﺍﳊﻖ ‪..‬‬
‫ﻭﺇﻥ ﺍﺧﺘﺎﺭﻭﺍ ﻓﺼﻞ ﺍﻟﺪ‪‬ﻳﻦ ﻋﻦ ﺍﻟﺴﻴﺎﺳﺔ ﻓﻬﺬﺍ ﺍﺧﺘﻴﺎﺭﻫﻢ ﺍﻟﺬﻱ ﺍﺧﺘﺎﺭﻭﻩ ﲝﺮﻳﺘﻬﻢ ‪ ..‬ﻓﺈﺫﺍ‬
‫ﻛﺎﻥ ﺍﻟﺪ‪‬ﻳﻦ ﺫﺍﺗﻪ ﻻ ﺇﻛﺮﺍﻩ ﻓﻴﻪ ) ‪ ] ( 4 ÄcÓxöø9$# z`ÏB ߉ô©”•9$# tû¨üt6¨? ‰s% ( ÈûïÏe$!$# ’Îû on#t•ø.Î) Iw‬ﺍﻟﺒﻘﺮﺓ ‪:‬‬
‫‪ ، [ ٢٥٦‬ﻭﻻ ﺇﻛﺮﺍﻩ ﰲ ﺍﻟﺪﺧﻮﻝ ﺇﻟﻴﻪ ﺃﻭ ﺍﳋﺮﻭﺝ ﻣﻨﻪ ‪ ،‬ﻓﻜﻴﻒ ﺇﺫﺍﹰ ﻳ‪‬ﻜﺮﻩ ﺍﻟﻨﺎﺱ ﻋﻠﻰ‬
‫ﺍﻻﻧﺼﻴﺎﻉ ﻛﺎﻟﻘﻄﻴﻊ ﻷﺣﻜﺎﻡ ﺗﺎﺭﳜﻴ‪‬ﺔ ﺗ‪‬ﺤﺴ‪‬ﺐ ﻋﻠﻰ ﺍﻟﺪ‪‬ﻳﻦ ﻭﺍﻟﺪ‪‬ﻳﻦ ﻣﻨﻬﺎ ﺑﺮﺍﺀ ﻛﻤﺎ ﺑﻴ‪‬ﻨﺎ ؟!! ‪..‬‬
‫‪ ..‬ﺇﻥﱠ ﺍﻟﺴﺎﺋﺪ ﰲ ﻣﻌﻈﻢ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺑﺸﻜﻞﹴ ﻋﺎﻡ‪ ‬ﻫﻮ ﺍﻻﻧﺘﻤﺎﺀﺍﺕ ﺍﳌﺨﺘﻠﻔﺔ ‪ ،‬ﻓﺤﱴ ﰲ‬
‫ﺫﺍﺕ ﺍﳌﺬﻫﺐ ﻭﺍﻟﻄﺎﺋﻔﺔ ﰲ ﺍﻟﺪ‪‬ﻳﻦ ﺍﻟﻮﺍﺣﺪ ﻧﺮﻯ ﺍﲡﺎﻫﺎﺕ ﻓﻜﺮﻳ‪‬ﺔ ﳐﺘﻠﻔﺔ ﺗﻌﻮﺩ ﻟﻠﻤﻔﺎﻫﻴﻢ‬
‫ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ﺍﳌﺨﺘﻠﻔﺔ ﰲ ﺗﻔﺴﲑ ﺍﻟﺪ‪‬ﻳﻦ ﻭﺍﳌﺬﻫﺐ ‪ ،‬ﻭﻗﺪ ﻳﺼﻞ ﺍﻻﺧﺘﻼﻑ ﺑﻴﻨﻬﺎ ﺇﱃ ﺩﺭﺟﺔ ﻻ ﺗﻘﻞ‬
‫– ﺃﺣﻴﺎﻧﺎﹰ – ﻋﻦ ﺍﻻﺧﺘﻼﻓﺎﺕ ﺍﳌﺬﻫﺒﻴ‪‬ﺔ ﻭﺍﻟﻄﺎﺋﻔﻴ‪‬ﺔ ‪ ،‬ﻭﻫﺬﺍ ﺃﻣﺮ ﻃﺒﻴﻌﻲ ﻓﻜﻞﱡ ﺍﳌﺬﺍﻫﺐ‬
‫ﻭﺍﻟﻄﻮﺍﺋﻒ ﺩﺍﺧﻞ ﺍﻟﺪ‪‬ﻳﻦ ﺍﻟﻮﺍﺣﺪ ﺃﺻﻠﻬﺎ ﺍﺧﺘﻼﻓﺎﺕ ﻓﻜﺮﻳ‪‬ﺔ ﻭﺳﻴﺎﺳﻴ‪‬ﺔ ﻻﻗﺖ ﺩﻋﻤﺎﹰ ﻓﺘﺤﻮﻟﺖ‬
‫ﻣﻊ ﺍﻟﺰﻣﻦ ﺇﱃ ﺩﻳﻦ ﻋﻨﺪ ﻣﺘ‪‬ﺒﻌﻴﻬﺎ ‪..‬‬
‫‪ ..‬ﻭﺇﻥ ﻛﺎﻥ ﺃﺑﻨﺎﺀ ﺍﻟﻮﻃﻦ ﺍﻟﻮﺍﺣﺪ ﳍﻢ ﺍﻧﺘﻤﺎﺀﺍ‪‬ﻢ ﺍﻟﺪ‪‬ﻳﻨﻴﺔ ﻭﺍﳌﺬﻫﺒﻴﺔ ﻭﺍﻟﻄﺎﺋﻔﻴﺔ ﺍﳌﺨﺘﻠﻔﺔ ‪،‬‬
‫ﻓﺈﻥ ﻓﺼﻞ ﺍﻟﺪ‪‬ﻳﻦ ﻋﻦ ﺍﻟﺴﻴﺎﺳﺔ ﻳﺼﺒﺢ ﺃﻣﺮﺍﹰ ﺃﻛﺜﺮ ﺿﺮﻭﺭﺓ ‪ ،‬ﻭﺃﻛﺜﺮ ﺣﺎﺟﺔ ﻣﻨﻪ ﰲ ﺍ‪‬ﺘﻤﻌﺎﺕ‬
‫ﺍﻟﱵ ﻳﺪﻳﻦ ﺃﺑﻨﺎﺅﻫﺎ ﺑﺪﻳﻦ ﻭﺍﺣﺪ ﻭﻣﺬﻫﺐ ﻭﺍﺣﺪ ‪..‬‬
‫‪١٧٨ ‬‬ ‫‪‬‬
‫‪ ..‬ﺇﺫﺍﹰ ‪ ..‬ﻋﺪﻡ ﻓﺼﻞ ﺍﻟﺪ‪‬ﻳﻦ ﻋﻦ ﺍﻟﺴﻴﺎﺳﺔ ﻫﻮ ﺩﻋﻮﺓ ﻟﺴﻴﺎﺳﺔ ﺍﻟﻘﻄﻴﻊ ﲝﻴﺚ ﻳ‪‬ﺤﺸ‪‬ﺮ‬
‫ﺍ‪‬ﺘﻤﻊ ﺧﻠﻒ ﺭﺅﻯ ﻣﻌﻴ‪‬ﻨﺔ ‪ ،‬ﻭﲝﻴﺚ ﻻ ﲡﻮﺯ ﳐﺎﻟﻔﺔ ﻫﺬﻩ ﺍﻟﺮﺅﻯ ‪ ،‬ﻭﲝﻴﺚ ﻳ‪‬ﺘ‪‬ﻬﻢ ﻣﻦ ﳜﺎﻟﻒ‬
‫ﻫﺬﻩ ﺍﻟﺮﺅﻯ ﺑﺄﻧ‪‬ﻪ ﻳﻜﻔﺮ ﺑﺎﻟﺪ‪‬ﻳﻦ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﺭﻓﻊ ﺍﳌﺬﻫﺐ ﻭﺍﻟﻄﺎﺋﻔﺔ ﻓﻮﻕ ﺍﻟﺪ‪‬ﻳﻦ ﺫﺍﺗﻪ ‪ ..‬ﻭﻫﺬﺍ‬
‫ﻫﻮ ﻗﻤ‪‬ﺔ ﺍﳋﺮﻭﺝ ﻋﻠﻰ ﻣﺎ ﺟﺎﺀ ﺑﻪ ﺍﻟﺪ‪‬ﻳﻦ ‪ ،‬ﻭﻳﻌﲏ ﺍﻟﺸﺮﻙ ‪..‬‬
‫) ‪( $Yèu‹Ï© (#qçR%Ÿ2ur öNßguZƒÏŠ (#qè%§•sù šúïÏ%©!$# z`ÏB ÇÌÊÈ tûüÅ2ÎŽô³ßJø9$# šÆÏB (#qçRqä3s? Ÿwur‬‬

‫‪ ] ( tbqãmÌ•sù öNÍkö‰y‰s9 $yJÎ/ ¥>÷“Ïm ‘@ä.‬ﺍﻟﺮﻭﻡ ‪[ ٣٢ – ٣١ :‬‬

‫‪ ..‬ﺣﺮﻳ‪‬ﺔ ﺍﳌﻌﺘﻘﺪ – ﻛﻤﺎ ﺭﺃﻳﻨﺎ – ﻣﺼﻮﻧﺔ ﰲ ﺍﻟﺪ‪‬ﻳﻦ ﺍﳊﻖ‪ ، ‬ﻭﺟ‪‬ﻌ‪‬ﻞﹸ ﺍﳌﺬﻫﺐ ﻭﺍﻟﻄﺎﺋﻔﺔ‬
‫ﺣﺠ‪‬ﺔ ﻋﻠﻰ ﺍﻟﺪ‪‬ﻳﻦ ﻫﻮ ﺷﺮﻙ‪ ‬ﺑﺎﷲ ﺗﻌﺎﱃ ‪ ،‬ﻷﻧ‪‬ﻪ ﻳﻀﻊ ﺗﻌﺎﻟﻴﻢ ﺍﳌﺬﻫﺐ ﻭﺍﻟﻄﺎﺋﻔﺔ ) ﻭﺍﻟﱵ ﻫﻲ‬
‫ﺭﺅﻯ ﺑﺸﺮﻳ‪‬ﺔ ( ﺣﺠ‪‬ﺔ ﻋﻠﻰ ﺍﻟﺪ‪‬ﻳﻦ ﺫﺍﺗﻪ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻳﺮﻓﻊ ﻣﻦ ﺭﺅﻯ ﺍﻟﺒﺸﺮ ﻭﺗﺼﻮ‪‬ﺭﺍ‪‬ﻢ ﻓﻮﻕ‬
‫ﻛﻼﻡ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫‪ ..‬ﻣﻦ ﺃﻫﻢ ﺃﺳﺒﺎﺏ ﺇﻋﺮﺍﺽ ﺍﻟﻨﺎﺱ ﻋﻦ ﺍﻟﺪ‪‬ﻳﻦ ﺍﳊﻖ‪ ‬ﻫﻮ ﻓﻬﻤﻬﻢ ﺍﳋﺎﻃﺊ ﻟﻠﺪ‪‬ﻳﻦ ﺍﳊﻖ‪، ‬‬
‫ﻭﻣﻦ ﺃﻫﻢ ﺃﺳﺒﺎﺏ ﻫﺬﺍ ﺍﻟﻔﻬﻢ ﺍﳋﺎﻃﺊ ﻫﻮ ﺍﻻﺗ‪‬ﺒﺎﻉ ﺍﻷﻋﻤﻰ ﻟﻠﻤﺬﺍﻫﺐ ﻭﺍﻟﻄﻮﺍﺋﻒ ﻭﻟﻘﻮﻝ‬
‫ﻓﻼﻥ ﻭﻟﻘﻮﻝ ﻋﻼﻥ ‪ ،‬ﲝﻴﺚ ﺗﺼﺒﺢ ﻫﺬﻩ ﺍﻷﻗﻮﺍﻝ – ﻋﻨﺪﻫﻢ – ﻋﲔ ﺍﻟﺪ‪‬ﻳﻦ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ‬
‫ﻓﺎﻧﻜﺸﺎﻑ‪ ‬ﻓﺴﺎﺩ‪ ‬ﺃﻱ‪ ‬ﻣﻦ ﻫﺬﻩ ﺍﻷﻗﻮﺍﻝ ﻣﻊ ﺍﻟﺰﻣﻦ ﺳﻴ‪‬ﺤ‪‬ﻤ‪‬ﻞ ﻋﻠﻰ ﺃﻧﻪ ﻓﺴﺎﺩ‪ ‬ﰲ ﺍﻟﺪ‪‬ﻳﻦ ‪..‬‬
‫ﻭﻋﻨﺪﻣﺎ ﻻ ﻳﺘﻢ‪ ‬ﻓﺼﻞ ﺍﻟﺪ‪‬ﻳﻦ ﻋﻦ ﺍﻟﺴﻴﺎﺳﺔ ﺳﺘﺘﻢ ﲢﻤﻴﻞ ﺍﻷﺧﻄﺎﺀ ﺍﻟﺴﻴﺎﺳﻴ‪‬ﺔ ) ﺍﻟﱵ‬
‫ﻳﺮﺗﻜﺒﻬﺎ ﺍﳌﺘﺎﺟﺮﻭﻥ ﺑﺎﻟﺪ‪‬ﻳﻦ ( ﻋﻠﻰ ﺍﻟﺪ‪‬ﻳﻦ ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﻗﻤ‪‬ﺔ ﺍﻹﺳﺎﺀﺓ ﻟﻠﺪ‪‬ﻳﻦ ‪ ،‬ﻭﻗﻤ‪‬ﺔ ﺗﺸﻮﻳﻪ‬
‫ﺣﻘﻴﻘﺔ ﺍﻟﺪ‪‬ﻳﻦ ﺍﳊﻖ‪.. ‬‬
‫‪ ..‬ﺍﻻﺻﻄﻔﺎﻓﺎﺕ ﺍﻟﺴﻴﺎﺳﻴ‪‬ﺔ ﳍﺎ ﺣﺪﻭﺩﻫﺎ ﺍﳌﺨﺘﻠﻔﺔ ﲤﺎﻣﺎﹰ ﻋﻦ ﺍﻻﺻﻄﻔﺎﻓﺎﺕ ﺍﻟﺪ‪‬ﻳﻨﻴ‪‬ﺔ‬
‫ﻭﺍﳌﺬﻫﺒﻴ‪‬ﺔ ﻭﺍﻟﻄﺎﺋﻔﻴ‪‬ﺔ ‪ ،‬ﻭﺍﻻﺧﺘﻼﻓﺎﺕ ﺍﻟﺴﻴﺎﺳﻴ‪‬ﺔ ﳍﺎ ﺣﺪﻭﺩﻫﺎ ﺍﳌﺨﺘﻠﻔﺔ ﻋﻦ ﺍﻻﺧﺘﻼﻓﺎﺕ ﺍﻟﺪ‪‬ﻳﻨﻴ‪‬ﺔ‬
‫ﻭﺍﳌﺬﻫﺒﻴ‪‬ﺔ ﻭﺍﻟﻄﺎﺋﻔﻴ‪‬ﺔ ‪ ،‬ﻭﺍﳌﻮﺩ‪‬ﺓ ﺍﻟﺴﻴﺎﺳﻴ‪‬ﺔ ﳍﺎ ﺣﺪﻭﺩﻫﺎ ﺍﳌﺨﺘﻠﻔﺔ ﻋﻦ ﺍﳌﻮﺩ‪‬ﺓ ﺍﻟﺪ‪‬ﻳﻨﻴ‪‬ﺔ ﻭﺍﳌﺬﻫﺒﻴ‪‬ﺔ‬
‫ﻭﺍﻟﻄﺎﺋﻔﻴ‪‬ﺔ ‪ ،‬ﻭﺍﻟﻜﺮﻩ ﺍﻟﺴﻴﺎﺳﻲ ﻟﻪ ﺣﺪﻭﺩﻩ ﺍﳌﺨﺘﻠﻔﺔ ﻋﻦ ﺍﻟﻜﺮﻩ ﺍﻟﺪ‪‬ﻳﲏ ﻭﺍﳌﺬﻫﱯ ﻭﺍﻟﻄﺎﺋﻔﻲ ‪..‬‬
‫‪١٧٩ ‬‬ ‫‪‬‬
‫‪ ..‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﺈﻥﱠ ﻋﺪﻡ ﻓﺼﻞ ﺍﻟﺪ‪‬ﻳﻦ ﻋﻦ ﺍﻟﺴﻴﺎﺳﺔ ﺳﻴ‪‬ﺤﺪ‪‬ﺙ ﺧﻠﻄﺎﹰ ﳚﺮ‪ ‬ﻋﻠﻰ ﺍﻟﺪ‪‬ﻳﻦ ﻭﺑﺎﻝ‬
‫ﺍﻻﺧﺘﻼﻑ ﺍﻟﺴﻴﺎﺳﻲ ‪ ،‬ﻭﳚﺮ ﻋﻠﻰ ﺍﻟﺴﻴﺎﺳﺔ ﻭﺑﺎﻝ ﺍﻻﺧﺘﻼﻑ ﺍﻟﺪ‪‬ﻳﲏ ﻭﺍﳌﺬﻫﱯ ﻭﺍﻟﻄﺎﺋﻔﻲ ‪،‬‬
‫ﻭﺳﺘﺘﺪﺍﺧﻞ ﺍﻷﻣﻮﺭ ﲝﻴﺚ ﺗﻄﻔﻮ ﺍﻟﻌﺼﺒﻴ‪‬ﺔ ﺍﻟﺪ‪‬ﻳﻨﻴ‪‬ﺔ ﻭﺍﳌﺬﻫﺒﻴ‪‬ﺔ ﻭﺍﻟﻄﺎﺋﻔﻴ‪‬ﺔ ﻓﻮﻕ ﺃﻱ‪ ‬ﺗﻮﺟ‪‬ﻪ‪ ‬ﺳﻴﺎﺳﻲ‪‬‬
‫ﺳﻠﻴﻢ ‪ ،‬ﻭﲝﻴﺚ ﺗﻄﻔﻮ ﺍﻟﻌﺼﺒﻴ‪‬ﺔ ﺍﻟﺴﻴﺎﺳﻴ‪‬ﺔ ﻓﻮﻕ ﺃﻱ‪ ‬ﺗﻮﺟ‪‬ﻪ‪ ‬ﻣﻨﻄﻘﻲ‪ ‬ﺳﻠﻴﻢ ﰲ ﻓﻬﻢ ﺍﻟﺪ‪‬ﻳﻦ‬
‫ﻭﺍﳌﺬﻫﺐ ﻭﺍﻟﻄﺎﺋﻔﺔ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﺳﻴﺪﺧﻞ ﺍ‪‬ﺘﻤﻊ ﰲ ﺣﺎﻟﺔ ﻓﺴﺎﺩ ﻧﺘﻴﺠﺔ ﺍﳉﺤﻮﺩ ﺑﺎﳊﻘﺎﺋﻖ‬
‫ﺍﻟﺪ‪‬ﻳﻨﻴ‪‬ﺔ ﻭﺍﻟﺴﻴﺎﺳﻴ‪‬ﺔ ﻋﻠﻰ ﺣﺪ‪ ‬ﺳﻮﺍﺀ ‪ ،‬ﻭﺳﻴﻄﻔﻮ ﻋﻠﻰ ﺍﻟﺴﻄﺢ ﻛﻞﱡ ﺍﳌﻨﺎﻓﻘﲔ ﺍﳌﺘﺎﺟﺮﻳﻦ ﺑﺎﻟﺪ‪‬ﻳﻦ‬
‫ﻭﺑﺎﻟﻮﻃﻦ ‪ ،‬ﻭﺳﺘﺼﺒﺢ ﺍﳌﺰﺍﻳﺪﺓ ﰲ ﺳﺎﺣﱵ ﺍﻟﺪ‪‬ﻳﻦ ﻭﺍﻟﻮﻃﻦ ﻣﻌﻴﺎﺭﺍﹰ ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﺍﳌﺮﺍﺩ ‪..‬‬
‫ﻭﻛﻞﱡ ﺫﻟﻚ ﻻ ﻳﺪﻓﻊ ﺃﺑﺪﺍﹰ ﰲ ﺑﻨﺎﺀ ﺍ‪‬ﺘﻤﻊ ﺍﻹﻧﺴﺎﱐ ﺑﺸﻜﻞﹴ ﺳﻠﻴﻢ ‪ ،‬ﻭﺳﻴﺘﺤﻮ‪‬ﻝ ﺍﻟﺘﻌﺪ‪‬ﺩ‬
‫ﺍﻟﻔﻜﺮﻱ ﻭﺍﻟﺜﻘﺎﰲ ﻭﺍﻟﻌﻘﺪﻱ ﺇﱃ ﺃﺳﺎﻓﲔ ﰲ ﺟﺴﺪ ﻫﺬﺍ ﺍ‪‬ﺘﻤﻊ ‪ ،‬ﻓﺎﻟﺘﻌﺪ‪‬ﺩ ﺍﻟﺬﻱ ﻫﻮ ﺿﺮﻭﺭﺓ‬
‫ﻟﻠﺘﻌﺎﺭﻑ ﻭﻟﻠﺘﻠﻘﻴﺢ ﺍﻟﻔﻜﺮﻱ ﻭﻟﻺﻧﺘﺎﺝ ﺍﳊﻀﺎﺭﻱ ‪ ،‬ﺳﻴﺼﺒﺢ ﻭﺑﺎﻻﹰ ﻋﻠﻰ ﺍ‪‬ﺘﻤﻊ ‪ ..‬ﻳﻘﻮﻝ‬
‫ﺗﻌﺎﱃ ‪..‬‬
‫) ‪¨bÎ) 4 (#þqèùu‘$yètGÏ9 Ÿ@ͬ!$t7s%ur $\/qãèä© öNä3»oYù=yèy_ur 4Ós\Ré&ur 9•x.sŒ `ÏiB /ä3»oYø)n=yz $¯RÎ) â¨$¨Z9$# $pkš‰r'¯»tƒ‬‬

‫&‪ ] ( ׎•Î7yz îLìÎ=tã ©!$# ¨bÎ) 4 öNä39s)ø?r& «!$# y‰YÏã ö/ä3tBt•ò2r‬ﺍﳊﺠﺮﺍﺕ ‪[ ١٣ :‬‬

‫‪ ..‬ﺍﷲ ﺗﻌﺎﱃ ﳜﺎﻃﺐ ﻛﻞﱠ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺍﺧﺘﻼﻓﺎ‪‬ﻢ ﺍﻟﺸﺘ‪‬ﻰ ) ‪ ، ( â¨$¨Z9$# $pkš‰r'¯»tƒ‬ﻓﻜﻞﱡ‬
‫)‪$¯RÎ‬‬ ‫ﺍﻟﻨﺎﺱ ﳜﺎﻃﺒﻬﻢ ﺍﷲ ﺗﻌﺎﱃ ﺑﺬﺍﺕ ﺍﻟﺴﻮﻳ‪‬ﺔ ‪ ..‬ﻭﻛﻞﱡ ﺍﻟﻨﺎﺱ ﺧ‪‬ﻠﻘﻮﺍ ﻣﻦ ﺫﻛﺮ ﻭﺃﹸﻧﺜﻰ )‬
‫‪ ، ( 4Ós\Ré&ur 9•x.sŒ `ÏiB /ä3»oYø)n=yz‬ﻭﻫﻢ ﻣﺘﺴﺎﻭﻭﻥ ﰲ ﺫﻟﻚ ‪ ..‬ﻭﻛﻞﱡ ﺍﻟﻨﺎﺱ ﺟ‪‬ﻌﻠﻮﺍ ﺷﻌﻮﺑﺎﹰ ﻭﻗﺒﺎﺋﻞ‬
‫) ‪ ( Ÿ@ͬ!$t7s%ur $\/qãèä© öNä3»oYù=yèy_ur‬ﻭﺫﻟﻚ ﳍﺪﻑ ﻫﻮ ) ‪ .. ( 4 (#þqèùu‘$yètGÏ9‬ﻓﺎﺧﺘﻼﻑ ﺍﻟﻨﺎﺱ ﰲ‬
‫ﺷﻌﻮﺏ ﻭﻗﺒﺎﺋﻞ ﺟﻌﻠﻪ ﺍﷲ ﺗﻌﺎﱃ ﳍﺪﻑ ﻫﻮ ﺍﻟﺘﻌﺎﺭﻑ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﻤﺤﺎﻭﻟﺔ ﺇﻟﻐﺎﺀ ﻫﺬﺍ‬
‫ﺍﻻﺧﺘﻼﻑ ﺑﻴﻨﻬﻢ ﻛﺸﻌﻮﺏ ﻭﻗﺒﺎﺋﻞ ‪ ،‬ﻫﻮ ﳏﺎﻭﻟﺔ ﻹﻟﻐﺎﺀ ﻫﺪﻑ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺗﻌﺎﺭﻓﻬﻢ ‪..‬‬
‫‪١٨٠ ‬‬ ‫‪‬‬
‫‪ ..‬ﻭﻫﻨﺎ ﺃﻭﺩ‪ ‬ﺃﻥ ﺃﻗﻒ ﻋﻨﺪ ﻛﻠﻤﺔ ) ‪ ، ( Ÿ@ͬ!$t7s%ur‬ﻓﻬﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻣﻦ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ) ﻕ‬
‫‪t•ôÜx© y7ygô_ur ÉeAuqsù 4 $yg9|Êö•s? \'s#ö7Ï% y7¨YuŠÏj9uqãYn=sù‬‬ ‫‪ ،‬ﺏ ‪ ،‬ﻝ ( ‪ ،‬ﻭﺍﻟﻘ‪‬ﺒ‪‬ﻠﺔ ﻫﻲ ﲰﺖ ﺍﻟﺘﻮﺟ‪‬ﻪ )‬
‫‪ ] ( 3 ¼çnt•ôÜx© öNä3ydqã_ãr (#q—9uqsù óOçFZä. $tB ß]øŠymur 4 ÏQ#t•ysø9$# ωÉfó¡yJø9$#‬ﺍﻟﺒﻘﺮﺓ ‪، [ ١٤٤ :‬‬
‫ﻭ‪‬ﻗ‪‬ﺒ‪‬ﻞﹸ ﺍﻟﺸﻲﺀ ﺟﻬﺘ‪‬ﻪ ) * ‪ ] ( É>Ì•øóyJø9$#ur É-ÎŽô³yJø9$# Ÿ@t6Ï% öNä3ydqã_ãr (#q—9uqè? br& §ŽÉ9ø9$# }§øŠ©9‬ﺍﻟﺒﻘﺮﺓ‬
‫‪ ، [ ١٧٧ :‬ﻭﻻ ﻋﻼﻗﺔ – ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ – ﻟﺪﻻﻻﺕ ﻫﺬﺍ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ﲟﻔﻬﻮﻡ )‬
‫ﺍﻟﻘﺒﺎﺋﻞ ( ﺍﻟﻮﺿﻌﻲ ﺍﻟﺬﻱ ﰎﱠ ﺭﺑﻄﻪ ﻛﻤﺼﻄﻠﺢﹴ ﻭﺿﻌﻲ‪ ‬ﺑﺎﻟﻌﺎﺋﻼﺕ ﻭﺍﻟﻨﺴﺐ ﺍﻟﺪﻣﻮﻱ ‪..‬‬
‫ﻓﻜﻠﻤﺔ ) ‪ ( Ÿ@ͬ!$t7s%ur‬ﺗﻌﲏ ﺍﻻﺗ‪‬ﺠﺎﻫﺎﺕ ﺍﻟﻔﻜﺮﻳ‪‬ﺔ ﺍﳌﺨﺘﻠﻔﺔ ﺑﲔ ﺍﻟﻨﺎﺱ ‪ ،‬ﻓﻠﺮﺑ‪‬ﻤﺎ ﻳﻜﻮﻥ ﺍﻹﺧﻮﺓ‬
‫ﻣﻦ ﺃﺏﹴ ﻭﺃﻡ‪ ‬ﻣﻨﺘﻤﲔ ﻟﻘﺒﺎﺋﻞ ﳐﺘﻠﻔﺔ ‪ ،‬ﲟﻌﲎ ﻻﺗ‪‬ﺠﺎﻫﺎﺕ ﻭﻣﻌﺘﻘﺪﺍﺕ ﻓﻜﺮﻳ‪‬ﺔ ﳐﺘﻠﻔﺔ ‪..‬‬
‫‪ ..‬ﺇﻥﱠ ﺟ‪‬ﻌ‪‬ﻞﹶ ﺍﷲ ﺗﻌﺎﱃ ﻟﻠﻨﺎﺱ ) ‪ ، ( Ÿ@ͬ!$t7s%ur $\/qãèä© öNä3»oYù=yèy_ur‬ﻫﻮ ﳍﺪﻑ‪ ‬ﺇﳍﻲ‪ ‬ﻋﻈﻴﻢﹴ‬
‫) ‪’Îû ×@Ïã%y` ’ÎoTÎ) Ïps3Í´¯»n=yJù=Ï9 š••/u‘ tA$s% øŒÎ)ur‬‬ ‫ﻳﺘﻌﻠﱠﻖ ﲜﻌﻞ ﺍﻹﻧﺴﺎﻥ ﺧﻠﻴﻔﺔﹰ ﷲ ﺗﻌﺎﱃ ﰲ ﺍﻷﺭﺽ‬
‫‪ ] ( ( Zpxÿ‹Î=yz ÇÚö‘F{$#‬ﺍﻟﺒﻘﺮﺓ ‪ ، [ ٣٠ :‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﺈﻥﱠ ﳏﺎﻭﻻﺕ ﺟ‪‬ﺒ‪‬ﺮ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﻓﻜﺮﹴ ﳏﺪ‪‬ﺩ‪‬‬
‫ﺑﻌﻴﻨﻪ ‪ ،‬ﻭﻋﻠﻰ ﻣﻌﺘﻘﺪ‪ ‬ﳏﺪ‪‬ﺩ ﺑﻌﻴﻨﻪ ‪ ،‬ﻭﻋﻠﻰ ﺩﻳﻦﹴ ﳏﺪ‪‬ﺩ‪ ‬ﺑﻌﻴﻨﻪ ‪ ،‬ﻭﻋﻠﻰ ﻣﺬﻫﺐﹴ ﳏﺪ‪‬ﺩ‪ ‬ﺑﻌﻴﻨﻪ ‪ ،‬ﻫﻲ‬
‫ﳏﺎﻭﻻﺕ ﺣﺎﻣﻠﻬﺎ ﺍﻹﻋﺮﺍﺽ ﻋﻦ ﻣﺮﺍﺩ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﺬﻱ ﻳﺒﻴ‪‬ﻨﻪ ﻟﻨﺎ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻜﺮﱘ ‪ ..‬ﻓﺨﻼﻓﺔ‬
‫ﺍﻹﻧﺴﺎﻥ ﷲ ﺗﻌﺎﱃ ﺗﻘﺘﻀﻲ ﺣﺮﻳ‪‬ﺔ ﺍﳌﻌﺘﻘﺪ ﻭﺍﻟﻔﻜﺮ ﻭﺍﻻﺧﺘﻴﺎﺭ ‪ ،‬ﻭﻋﺪﺍﻟﺔ ﺍﻻﻣﺘﺤﺎﻥ ﺍﻹﳍﻲ ﺍﻟﱵ ﻻ‬
‫ﺗﻨﻔﻚ‪ ‬ﻋﻦ ﻫﺬﻩ ﺍﳋﻼﻓﺔ ﺗﻘﺘﻀﻲ ﺣﺮﻳ‪‬ﺔ ﺍﳌﻌﺘﻘﺪ ﻭﺍﻟﻔﻜﺮ ﻭﺍﻻﺧﺘﻴﺎﺭ ‪..‬‬
‫‪ ..‬ﻣﻦ ﻫﻨﺎ ﻧﺮﻯ ﺃﻥﱠ ﺍﺳﺘﻌﻤﺎﻝ ﺑﻌﻀﻬﻢ ﻟﺸﻌﺎﺭﺍﺕ ﺑﺮ‪‬ﺍﻗﺔ ﲣﻄﻒ ﺃﺑﺼﺎﺭ ﺍﻟﺴﺬﹼﺝ ‪ ،‬ﻭﺫﻟﻚ‬
‫‪‬ﺪﻑ ﺍﻟﺘﻤﺴ‪‬ﻚ ﺑﺎﻟﺴﻠﻄﺔ ‪ ،‬ﻛﺎﻟﺸ‪‬ﻌﺎﺭﺍﺕ ﺍﻟﺪ‪‬ﻳﻨﻴ‪‬ﺔ ﻭﺍﳌﺬﻫﺒﻴ‪‬ﺔ ﻭﺍﻟﻄﺎﺋﻔﻴ‪‬ﺔ ‪ ،‬ﻭﻛﺎﻟﺸ‪‬ﻌﺎﺭﺍﺕ ﺍﻷﳑﻴ‪‬ﺔ‬
‫‪ ،‬ﻭﻛﺎﻟﺸ‪‬ﻌﺎﺭﺍﺕ ﺍﻟﻘﻮﻣﻴ‪‬ﺔ ‪ ،‬ﻫﻮ ﳐﺎﻟﻔﺔ ﺻﺮﳛﺔ ﳌﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻟﻜﻞﱢ ﺍﻟﻘﻴﻢ ﺍﻟﻨﺒﻴﻠﺔ ﻭﺍﻟﻔﻄﺮﺓ‬
‫ﺍﻟﻄﺎﻫﺮﺓ ﺍﻟﱵ ﻓﻄﺮ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﻨﺎﺱ ﻋﻠﻴﻬﺎ ‪ ..‬ﻭﻟﺬﻟﻚ ﻳﺘﺤﻮ‪‬ﻝ ﻣﻊ ﺍﻟﺰﻣﻦ ﻫﺬﺍ ﺍﻻﺳﺘﻌﻤﺎﻝ ﻭﻫﺬﺍ‬
‫ﺍﻟﺘﻤﺴ‪‬ﻚ ﺑﺎﻟﺴﻠﻄﺔ ﺇﱃ ﺻﻨﻢ ﻳﺘﻢ‪ ‬ﺍﻻﺳﺘﻴﻘﺎﻥ ﺑﻪ ﺭﻭﻳﺪﺍﹰ ﺭﻭﻳﺪﺍﹰ ﻣﻦ ﻗ‪‬ﺒ‪‬ﻞ ﻣﻦ ﻳﺮﻣﻮﻥ ﺃﻧﻔﺴ‪‬ﻬﻢ ﰲ‬
١٨١  
‫ ﻭﻻ ﺗﻨﻔﻊ ﻣﻊ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﻛﻞﱡ ﺍﻷﺩﻟﹼﺔ ﻭﺍﻟﱪﺍﻫﲔ ﻭﻛﻞﱡ ﳏﺎﻭﻻﺕ‬، ‫ﺎﺕ‬‫ﻣﺴﺘﻨﻘﻊ ﻫﺬﻩ ﺍﻟﻌﺼﺒﻴ‬
‫ﺭﻫﺎ‬‫ﺎﺕ ﺍﻟﱵ ﻳﺼﻮ‬‫ ﻭﻫﺬﺍ ﻫﻮ ﻋﲔ ﻣﺎ ﻭﻗﻊ ﰲ ﺭﻣﺰ ﺍﻟﺸﻤﻮﻟﻴ‬.. ‫ﺍﻧﺘﺸﺎﳍﻢ ﻣﻦ ﻫﺬﺍ ﺍﳌﺴﺘﻨﻘﻊ‬
.. ‫ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ‬
tböqtãö•Ïù 4’n<Î) BM»tƒ#uä Æìó¡Î@ ’Îû ( &äþqß™ ÎŽö•xî ô`ÏB uä!$ŸÒø‹t/ ólã•øƒrB y7Î6ø‹y_ ’Îû x8y‰tƒ ö@Åz÷Šr&ur )

Ö•ósÅ™ #x‹»yd (#qä9$s% ZouŽÅÇö7ãB $oYçG»tƒ#uä öNåkøEuä!%y` $¬Hs>sù ÇÊËÈ tûüÉ)Å¡»sù $YBöqs% (#qçR%x. öNåk¨XÎ) 4 ÿ¾ÏmÏBöqs%ur

èpt7É)»tã tb%x. y#ø‹x. ö•ÝàR$$sù 4 #vqè=ãæur $VJù=àß öNåkߦàÿRr& !$yg÷FoYs)ø‹oKó™$#ur $pkÍ5 (#r߉ysy_ur ÇÊÌÈ ÑúüÎ7•B

[ ١٤ – ١٢ : ‫ ( ] ﺍﻟﻨﻤﻞ‬tûïωšøÿßJø9$#
‫ ﻭﺳﺠﻨﺎﹰ‬، ‫ﺎﺕ ﺗﺼﺒﺢ ﻣﺴﺘﻨﻘﻌﺎﹰ ﻟﻠﻔﺴﺎﺩ‬‫ ﻟﺬﻟﻚ ﻧﺮﻯ ﻣﻊ ﺍﻟﺰﻣﻦ ﻛﻴﻒ ﺃﻥﱠ ﻫﺬﻩ ﺍﻟﺸﻤﻮﻟﻴ‬..
!$yg÷FoYs)ø‹oKó™$#ur ) ‫ ﻓﺎﳊﺎﻟﺔ‬، ‫ ﻭﺍﺳﺘﺒﺪﺍﺩﺍﹰ ﳛﺮﻕ ﺍﻷﺧﻀﺮ ﻭﺍﻟﻴﺎﺑﺲ‬، ‫ﻟﻠﻨﺎﺱ ﺍﳋﺎﺿﻌﲔ ﻟﺴﻠﻄﺘﻬﺎ‬
y#ø‹x. ö•ÝàR$$sù )4 ‫ﺐ ﻋﻠﻴﻪ ﻣﻦ ﻋﻮﺍﻗﺐ‬‫ﺞ ﺇﻻﱠ ﺍﻟﻔﺴﺎﺩ ﻭﻣﺎ ﻳﺘﺮﺗ‬‫ﺘ‬‫ﻨ‬‫ ( ﻻ ﺗ‬4 #vqè=ãæur $VJù=àß öNåkߦàÿRr&
.. ( tûïωšøÿßJø9$# èpt7É)»tã tb%x.
‫ ﲟﻌﲎ ﺍﻻﺻﻄﻔﺎﻑ ﺟﺎﻧﺐ ﺍﳊﻖ‬، ‫ﻳﻦ ﻭﺍﻟﺴﻴﺎﺳﺔ‬‫ﻣﻦ ﻫﻨﺎ ﻧﺪﺭﻙ ﺃﻥﱠ ﺍﻟﻔﺼﻞ ﺑﲔ ﺍﻟﺪ‬
، ‫ﺩ ﻋﻦ ﺩﻳﻨﻪ ﻭﻣﺬﻫﺒﻪ ﻭﻃﺎﺋﻔﺘﻪ‬‫ ﺑﺸﻜﻞﹴ ﳎﺮ‬، ‫ﻭﺧﺪﻣﺔ ﺍﻹﻧﺴﺎﻥ ﻭﺍﻟﻮﻗﻮﻑ ﲜﺎﻧﺒﻪ ﻛﺈﻧﺴﺎﻥ‬
‫ﺪ‬‫ﻬﺎ ﲡﺴ‬‫ ﻷﻧ‬، ‫ﺎ‬ ‫ ﻫﻮ ﻣﺴﺄﻟﺔ ﻳﺄﻣﺮ ﺍﷲ ﺗﻌﺎﱃ‬، ‫ﺎﹰ‬‫ ﻋﻦ ﺍﻟﻘﺮﺏ ﻭﺍﻟﺒﻌﺪ ﻋﻨﻪ ﺳﻴﺎﺳﻴ‬‫ﺩ‬‫ﻭﺑﺸﻜﻞﹴ ﳎﺮ‬
.. ‫ﺣﻘﻴﻘﺔ ﺗﻘﻮﻯ ﺍﻹﻧﺴﺎﻥ ﷲ ﺗﻌﺎﱃ‬
öNà6¨ZtBÌ•ôftƒ Ÿwur ( ÅÝó¡É)ø9$$Î/ uä!#y‰pkà- ¬! šúüÏBº§qs% (#qçRqä. (#qãYtB#uä šúïÏ%©!$# $pkš‰r'¯»tƒ )
7Ž•Î6yz ©!$# žcÎ) 4 ©!$# (#qà)¨?$#ur ( 3“uqø)-G=Ï9 Ü>t•ø%r& uqèd (#qä9ωôã$# 4 (#qä9ω÷ès? žwr& #’n?tã BQöqs% ãb$t«oYx©

[ ٨ : ‫ ( ] ﺍﳌﺎﺋﺪﺓ‬šcqè=yJ÷ès? $yJÎ/
‫‪١٨٢ ‬‬ ‫‪‬‬
‫‪ ..‬ﻭﺇﻥ ﻗﺎﻝ ﻗﺎﺋﻞ ‪ :‬ﺍﳌﺘﺪﻳ‪‬ﻦ ﺍﻟﺬﻱ ﻻ ﻳﺮﻳﺪ ﻓﺼﻞ ﺍﻟﺪ‪‬ﻳﻦ ﻋﻦ ﺍﻟﺴﻴﺎﺳﺔ ﻳﺆﻣﻦ ‪‬ﺬﻩ‬
‫ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﺳﻴﻠﺘﺰﻡ ﲟﻀﻤﻮ‪‬ﺎ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﺳﻴﺤﺼﻞ ﺍﳌﻄﻠﻮﺏ ﺍﻟﺬﻱ ‪‬ﺪﻓﻮﻥ‬
‫ﺇﻟﻴﻪ ﻣﻦ ﻓﺼﻞ ﺍﻟﺪ‪‬ﻳﻦ ﻋﻦ ﺍﻟﺴﻴﺎﺳﺔ ‪..‬‬
‫ﻧﻘﻮﻝ ‪ :‬ﺍﻟﻐﺎﻟﺐ ) ﺇﻻﹼ ﻣﺎ ﺭﺣﻢ ﺭﰊ ( ﻫﻮ ﺳﻴﻄﺮﺓ ﺍﻟﻌﺼﺒﻴ‪‬ﺎﺕ ﺍﳌﺬﻫﺒﻴ‪‬ﺔ ﻭﺍﻟﻄﺎﺋﻔﻴ‪‬ﺔ ﺍﻟﱵ ﻻ‬
‫ﺗﻨﻈﺮ ﻟﻶﺧﺮ ﻛﺸﺮﻳﻚ ﻭﻣﻮﺍﺯﹴ ‪ ..‬ﻭﻟﻮ ﻓﺮﺿﻨﺎ ﺟﺪﻻﹰ ﺃﻥﱠ ﺍﻷﻣﺮ ﻛﻤﺎ ﻃﹸﺮﺡ ﰲ ﺍﻟﺴﺆﺍﻝ ﻭﺃﻥﱠ‬
‫ﺍﳌﻌﲏ‪ ‬ﻳﺆﻣﻦ ﺑﺪﻻﻻﺕ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪ ،‬ﻓﺈﻥﱠ ﻓﺼﻞ ﺍﻟﺪ‪‬ﻳﻦ ﻋﻦ ﺍﻟﺴﻴﺎﺳﺔ ﺳﻴﻜﻮﻥ‬
‫ﻣﻄﻠﺒ‪‬ﻪ ‪ ،‬ﻷﻥﱠ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺗﺪﻋﻮ ﻟﻠﻌﺪﻝ ‪ ،‬ﺑﻐﺾ ﺍﻟﻨﻈﺮ ﻋﻦ ﻗﺮﺑﻨﺎ ﻣﻦ ﺍﻵﺧﺮ ﻭﻋﻦ ﺣﺒﻨﺎ ﻟﻪ‬
‫ﻭﻋﻦ ﺍﻧﺘﻤﺎﺋﻨﺎ ﳌﺬﻫﺒﻪ ﺍﻟﻌﻘﺪﻱ ﻭﺍﻟﻔﻜﺮﻱ ‪..‬‬
‫ﻛﻞﱡ ﺍﻟﺬﻳﻦ ﻳﺪﻋﻮﻥ ﻟﻌﺪﻡ ﻓﺼﻞ ﺍﻟﺪ‪‬ﻳﻦ ﻋﻦ ﺍﻟﺴﻴﺎﺳﺔ ﻫﻢ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﻳﺪﻋﻮﻥ ﻟﺪﻭﻟﺔ‬
‫ﺛﻴﻮﻗﺮﺍﻃﻴﺔ ﳛﻜﻤﻬﺎ ﺭﺟﺎﻝ ﺍﻟﺪ‪‬ﻳﻦ ﺍﻋﺘﻘﺎﺩﺍﹰ ﺃﻧ‪‬ﻬﻢ ﳛﻜﻤﻮﻥ ﺑﺎﺳﻢ ﺍﷲ ﺗﻌﺎﱃ ﻭﻳﻜﻮﻧﻮﻥ ﻓﻴﻬﺎ ﻧﺎﺋﺒﲔ‬
‫ﻋﻦ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺣﻜﻢ ﺍ‪‬ﺘﻤﻊ ‪ ..‬ﻧﻌﻢ ﻫﻢ ﻫﻜﺬﺍ ﻳﻌﺘﻘﺪﻭﻥ ‪ ..‬ﻭﻟﺬﻟﻚ ﻧﺮﺍﻫﻢ ﰲ ﺧﻄﺎﺑﺎ‪‬ﻢ‬
‫ﻋﻠﻰ ﺍﻟﺴﺬﹼﺝ ﻳ‪‬ﺼﻮ‪‬ﺭﻭﻥ ﺩﻭﻟﺘﻬﻢ ) ﺍﻟﱵ ﻳﺪﻋﻮﻥ ﺇﻟﻴﻬﺎ ﲞﺼﻮﺻﻴ‪‬ﺎ‪‬ﻢ ﺍﻟﻀﻴ‪‬ﻘﺔ ﺍﻟﱵ ﻻ ﻳﺪﺭﻛﻮﻥ‬
‫ﻫﻢ ﺩﻫﺎﻟﻴﺰﻫﺎ ( ﻋﻠﻰ ﺃﻧ‪‬ﻬﺎ ﺩﻭﻟﺔ ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﺃﻥﱠ ﺷﺮﻉ‪ ‬ﺍﷲ ﺗﻌﺎﱃ ﻻ ﻳﺴﻮﺩ ﺇﻻﱠ ﺑﺈﻗﺎﻣﺘﻬﺎ‬
‫‪ ،‬ﻭﺃﻥﱠ ﻛﻞﱠ ﻣﻦ ﳜﺎﻟﻔﻬﺎ ﻫﻮ ﳐﺎﻟﻒ ﳌﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻋﻠﻴﻪ ﻣﺎ ﻳﺴﺘﺤﻖ ﻛﻤﺨﺎﻟﻒ‬
‫ﳌﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫‪ ..‬ﺇﻥﱠ ﻓﺼﻞ ﺍﻟﺪ‪‬ﻳﻦ ﻋﻦ ﺍﻟﺴﻴﺎﺳﺔ ﻫﻮ ﺿﺮﻭﺭﺓ ﺗﻘﺘﻀﻴﻬﺎ ﺣﻘﻴﻘﺔ ‪ ،‬ﻫﻲ ﻛﻮﻥ ﺍﻟﺪﻳﺎﻧﺎﺕ ﻗﺪ‬
‫ﻟﹸﺒ‪‬ﺲ ﻋﻠﻴﻬﺎ ﺍﻟﻜﺜﲑ ‪ ،‬ﻭﻛﻮﻥ ﻫﺬﺍ ﺍﻟﺘﻠﺒﻴﺲ ﻳﺘﻌﻠﱠﻖ ﺑﺘﻀﺨﻴﻢ ﺍﻷﻧﺎ ﻭﺗﻘﺰﱘ ﺍﻵﺧﺮ ﻭﺗﻜﻔﲑﻩ‬
‫ﻭﺍﺣﺘﻜﺎﺭ ﺍﳋﻼﺹ ‪ ..‬ﻭﻗﺪﺭ ﺑﻴ‪‬ﻨﺎ ﺫﻟﻚ ﺳﺎﺑﻘﺎﹰ ‪..‬‬
‫ﻭﻓﺼﻞ ﺍﻟﺪ‪‬ﻳﻦ ﻋﻦ ﺍﻟﺴﻴﺎﺳﺔ ﺃﻣﺮ‪ ‬ﺗﻘﺘﻀﻴﻪ ﺣﻘﻴﻘﺔ ﺍﻟﺪ‪‬ﻳﻦ ﺍﳊﻖ‪ ‬ﻛﺤﺮﻳ‪‬ﺔ ﻋﻘﺪﻳ‪‬ﺔ ‪ ،‬ﻭﺣﻘﻴﻘﺔ‬
‫ﺍﻟﺪﳝﻘﺮﺍﻃﻴ‪‬ﺔ ﻛﺤﺮﻳ‪‬ﺔ ﺳﻴﺎﺳﻴ‪‬ﺔ ‪ ،‬ﻭﺫﻟﻚ ﻛﻤﺒﺪﺃﻳﻦ ﳐﺘﻠﻔﲔ ﰲ ﺍﳉﻮﻫﺮ ‪ ...‬ﻓﺎﻟﺪ‪‬ﻳﻦ ﻣﺒﲏ ﻋﻠﻰ‬
‫ﺍﳌﻘﺪ‪‬ﺱ ﺍﳌﺘﻌﻠﱢﻖ ﲞﺼﻮﺻﻴ‪‬ﺔ ﺍﻟﻌﻘﻴﺪﺓ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﺎﻵﺧﺮ ﺩﻳﻨﻴ‪‬ﺎﹰ ﻟﻦ ﻳﻜﻮﻥ ) ﺑﺎﻟﻨﺴﺒﺔ ﳌﺘ‪‬ﺒﻌﻲ ﻫﺬﺍ‬
‫‪١٨٣ ‬‬ ‫‪‬‬
‫ﺍﻟﺪ‪‬ﻳﻦ ( ﲟﺴﺘﻮﻯ ﺍﳌﻨﺘﻤﻲ ﳍﺬﺍ ﺍﻟﺪ‪‬ﻳﻦ ‪ ،‬ﻭﺑﺎﻟﻨﺘﻴﺠﺔ ﻗﺒﻮﻝ ﺍﻵﺧﺮ ﻛﺸﺮﻳﻚ ﻭﻣﻮﺍﺯﹴ ﺑﺸﻜﻞﹴ ﻛﺎﻣﻞﹴ‬
‫ﰲ ﻣﺒﺪﺃ ﺍﻟﻌﻘﻴﺪﺓ ﻻ ﻭﺟﻮﺩ ﻟﻪ ﰲ ﺳﺎﺣﺔ ﺍﻟﺪ‪‬ﻳﻦ ‪..‬‬
‫ﺻﺤﻴﺢ ﺃﻥﱠ ﺍﻷﺩﻳﺎﻥ ﲣﺘﻠﻒ ﰲ ﻧﻈﺮ‪‬ﺎ ﻟﻶﺧﺮ ‪ ،‬ﻭﺻﺤﻴﺢ ﺃﻥﱠ ﻣﺘ‪‬ﺒﻌﻲ ﺍﻟﺪ‪‬ﻳﻦ ﺍﻟﻮﺍﺣﺪ‬
‫ﳜﺘﻠﻔﻮﻥ ﰲ ﻧﻈﺮ‪‬ﻢ ﻟﻶﺧﺮ ﺩﺍﺧﻞ ﻫﺬﺍ ﺍﻟﺪ‪‬ﻳﻦ ‪ ،‬ﺣﺴﺐ ﻃﺒﺎﺋﻌﻬﻢ ﻭﺛﻘﺎﻓﺎ‪‬ﻢ ‪ ..‬ﻭﻟﻜﻦ‪ .. ‬ﰲ‬
‫ﺍﻟﻨﻬﺎﻳﺔ ﻣﺒﺪﺃ ﺍﻟﺪ‪‬ﻳﻦ ) ﲟﺎ ﻟﹸﺒ‪‬ﺲ ﻋﻠﻴﻪ ﻣﻦ ﻋﺼﺒﻴ‪‬ﺎﺕ ﺟ‪‬ﺴ‪‬ﺪﺕ ﺑﺮﻭﺍﻳﺎﺕ ﻣﻜﺬﻭﺑﺔ ( ﻻ ﻳﻘﺒﻞ‬
‫ﺍﻵﺧﺮ – ﻛﻌﻘﻴﺪﺓ – ﻣﻮﺍﺯﻳﺎﹰ ﻛﺎﻣﻼﹰ ‪ ،‬ﺑﻜﻞﱢ ﺍﳌﻌﺎﻳﲑ ‪ .....‬ﻫﺬﺍ ﺇﺿﺎﻓﺔ ﺇﱃ ﺃﻥﱠ ﺍﳌﻌﺎﻳﲑ ﰲ‬
‫ﺍﻟﺪ‪‬ﻳﻦ ﻣﺒﻨﻴ‪‬ﺔ ﻋﻠﻰ ﻗﻴﻢ ﺭﻭﺣﻴ‪‬ﺔ ﻛﺎﻟﺼﺪﻕ ﻭﺍﻟﺸﻔﺎﻓﻴ‪‬ﺔ ﻭﻋﺪﻡ ﺍﻟﻜﺬﺏ ﻭﻋﺪﻡ ﺍﳋﺪﺍﻉ ‪.......‬‬
‫ﺑﻴﻨﻤﺎ ﰲ ﺍﻟﺪﻭﻟﺔ ﺍﳊﺮ‪‬ﺓ ﻛﻤﺒﺪﺃ‪ ‬ﺳﻴﺎﺳﻲ‪ ‬ﻓﺈﻥﱠ ﺍﳌﻌﻴﺎﺭ ﻫﻮ ﺍﳌﻮﺍﻃﻨﺔ ‪ ،‬ﻭﻳﻘﻮﻡ ﻫﺬﺍ ﺍﳌﻌﻴﺎﺭ ﻋﻠﻰ‬
‫ﻣﺒﺪﺃ ﻗﺒﻮﻝ ﺍﻵﺧﺮ ﻛﻤﻮﺍﺯﹴ ﻛﺎﻣﻞﹴ ﰲ ﺍﳌﻮﺍﻃﻨﺔ ‪ ،‬ﻭﻣﻌﻴﺎﺭ ﺍﻻﻧﺘﻤﺎﺀ ﻟﻠﻮﻃﻦ ﻫﻮ ﺍﻹﺧﻼﺹ ﳍﺬﺍ‬
‫ﺍﻟﻮﻃﻦ ﺑﻐﺾ ﺍﻟﻨﻈﺮ ﻋﻦ ﺍﻻﻧﺘﻤﺎﺀﺍﺕ ﺍﻟﺪ‪‬ﻳﻨﻴ‪‬ﺔ ﻭﺍﳌﺬﻫﺒﻴ‪‬ﺔ ﻭﺍﻟﻄﺎﺋﻔﻴ‪‬ﺔ ﻭﺍﻟﺴﻴﺎﺳﻴ‪‬ﺔ ‪ .......‬ﻭﰲ‬
‫ﺍﻟﺴﻴﺎﺳﺔ ﺍﻟﱵ ﺗﻌﺘﱪ ﺍﻟﺪﳝﻘﺮﺍﻃﻴ‪‬ﺔ ﻛﺄﺩﺍﺓ ﺣﺎﻣﻼﹰ ﳍﺎ ‪ ،‬ﺍﳌﻌﺎﻳﲑ ﻓﻴﻬﺎ ﻣﺒﻨﻴ‪‬ﺔ ﻋﻠﻰ ﺍﻟﺘﺤﺎﻟﻔﺎﺕ ﻭﻓﻦ‬
‫ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻟﻮﺍﻗﻊ ‪ ،‬ﻭﻻ ﲣﻠﻮ ﰲ ﺍﻟﻜﺜﲑ ﻣﻦ ﺣﺎﻻﺕ ﳑﺎﺭﺳﺘﻬﺎ ﻣﻦ ﺍﳌﺰﺍﻳﺪﺍﺕ ‪ ،‬ﻭﻣﻦ ﺍﳌﺮﺍﻭﻏﺔ‬
‫ﻭﺍﻟﻜﺬﺏ ﺃﺣﻴﺎﻧﺎﹰ ﺃﹸﺧﺮﻯ ‪..‬‬
‫‪ ..‬ﻣﻦ ﻫﻨﺎ ﻧﺮﻯ ﺃﻥﱠ ﻓﺼﻞ ﺍﻟﺪ‪‬ﻳﻦ ﻋﻦ ﺍﻟﺴﻴﺎﺳﺔ ﻫﻮ ﺃﻣﺮ‪ ‬ﺿﺮﻭﺭﻱ‪ ‬ﻟﻠﺤﻔﺎﻅ ﻋﻠﻰ ﺍﻟﺸﻔﺎﻓﻴ‪‬ﺔ‬
‫ﻭﺍﻟﺼﺪﻕ ‪ ،‬ﻭﺳﻼﻣﺔ ﺍﻟﻌﻤﻠﻴ‪‬ﺎﺕ ﺍﻟﺪﳝﻘﺮﺍﻃﻴ‪‬ﺔ ‪ ،‬ﻭﺻﻼﺡ ﺍﻷﻧﻈﻤﺔ ﺍﻟﺴﻴﺎﺳﻴ‪‬ﺔ ‪..‬‬
‫‪ ..‬ﺍﻟﺪ‪‬ﻳﻦ ﻛﻌﻘﻴﺪﺓ ﻭﻣﺒﺪﺃ ﻫﻮ ﻗﻀﻴ‪‬ﺔ ﻋﻤﻮﺩﻳ‪‬ﺔ ﻓﺮﺩﻳ‪‬ﺔ ﺑﲔ ﺍﻹﻧﺴﺎﻥ ﻭﺧﺎﻟﻘﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‬
‫‪ ،‬ﻭﺗﺸﻌ‪‬ﺒﻬﺎ ﺑﺎﻻﺗ‪‬ﺠﺎﻫﺎﺕ ﺍﻷﻓﻘﻴ‪‬ﺔ ﰲ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﺒﺸﺮ ‪ ،‬ﻫﻮ ﺗﺎﺑﻊ ﻟﻠﻌﻼﻗﺔ ﺍﻟﻌﻤﻮﺩﻳ‪‬ﺔ ﻣﻊ ﺍﷲ‬
‫ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ‪ ،‬ﻭﻟﻪ ﺗﻌﻠﹼﻘﻪ ﺑﺎﳌﻔﺎﻫﻴﻢ ﺍﳌﺨﺘﻠﻔﺔ ﻟﻠﺪ‪‬ﻳﻦ ‪ ،‬ﺗﻠﻚ ﺍﳌﻔﺎﻫﻴﻢ ﺍﻟﱵ ﺗﺼﻞ ﰲ ﺍﻟﻜﺜﲑ‬
‫ﻣﻦ ﺟﻮﺍﻧﺒﻬﺎ ﺇﱃ ﺩﺭﺟﺔ ﺍﻟﺘﻨﺎﻗﺾ ‪ ،‬ﻧﺘﻴﺠﺔ ﻓﺮﺽ ﺍﻟﺒﺸﺮ ﻟﺘﺼﻮ‪‬ﺭﺍ‪‬ﻢ ﻭﻋﺼﺒﻴ‪‬ﺎ‪‬ﻢ ‪ ،‬ﻭﺟﻌﻞ ﻫﺬﻩ‬
‫ﺍﻟﻌﺼﺒﻴ‪‬ﺎﺕ ﺣﺎﻣﻼﹰ ﳌﺬﺍﻫﺒﻬﻢ ﻭﻃﻮﺍﺋﻔﻬﻢ ﺍﳌﺨﺘﻠﻔﺔ ‪..‬‬
‫ﺑﻴﻨﻤﺎ ﺍﻟﺴﻴﺎﺳﺔ ﻭﺃﺩﻭﺍ‪‬ﺎ ﺍﻟﺪﳝﻘﺮﺍﻃﻴ‪‬ﺔ ﻫﻲ ﻗﻀﻴ‪‬ﺔ ﺃﻓﻘﻴ‪‬ﺔ ﻣﺒﻨﻴ‪‬ﺔ ﻋﻠﻰ ﺗﻔﺎﳘﺎﺕ ﺍﺟﺘﻤﺎﻋﻴ‪‬ﺔ‬
‫ﻳﺘﻘﺎﻃﻊ ﻋﻨﺪﻫﺎ ﺃﺑﻨﺎﺀ ﺍﻟﻮﻃﻦ ﺍﻟﻮﺍﺣﺪ ﻋﻠﻰ ﳐﺘﻠﻒ ﺍﻧﺘﻤﺎﺀﺍ‪‬ﻢ ﺍﻟﺪ‪‬ﻳﻨﻴ‪‬ﺔ ﻭﺍﳌﺬﻫﺒﻴ‪‬ﺔ ﻭﺍﻟﻄﺎﺋﻔﻴ‪‬ﺔ ‪..‬‬
‫‪١٨٤ ‬‬ ‫‪‬‬
‫ﻭﻟﻠﺪﳝﻘﺮﺍﻃﻴ‪‬ﺔ ﺃﺩﻭﺍ‪‬ﺎ ﺍﳌﺘﻄﻮ‪‬ﺭﺓ ﻣﻊ ﺍﻟﺰﻣﻦ ﻭﺿﺮﻭﺭﺍ‪‬ﺎ ‪ ،‬ﻓﻤﻦ ﻫﺬﻩ ﺍﻟﻀﺮﻭﺭﺍﺕ ﺗﺪﺍﻭﻝ‬
‫ﺍﻟﺴﻠﻄﺔ ‪ ،‬ﻭﺍﻻﻧﺘﺨﺎﺑﺎﺕ ﺍﻟﺪﻭﺭﻳﺔ ‪ ،‬ﻓﻬﻲ ﲤﺘﺺ‪ ‬ﺍﻻﺣﺘﻘﺎﻥ ﰲ ﺍ‪‬ﺘﻤﻊ ‪ ،‬ﻭﲤﻨﻊ ﺍﳊﺮﻭﺏ‬
‫ﺍﻟﺪﺍﺧﻠﻴﺔ ﰲ ﺍ‪‬ﺘﻤﻌﺎﺕ ‪ ..‬ﻓﻜﻞﱡ ﺍﺣﺘﻘﺎﻥ ﻳ‪‬ﻤﺘ‪‬ﺺ‪ ‬ﺑﺎﻧﺘﺨﺎﺑﺎﺕ ﺟﺪﻳﺪﺓ ﺗﺄﰐ ﺑﻨﻈﺎﻡ ﺳﻴﺎﺳﻲ‬
‫ﺟﺪﻳﺪ ﳛﺎﻭﻝ ﺗﻨﻔﻴﺬ ﻣﺘﻄﻠﹼﺒﺎﺕ ﺍ‪‬ﺘﻤﻊ ‪ ..‬ﻣﻦ ﻫﻨﺎ ﻧﺮﻯ ﺃﻥﱠ ﺍﻟﺪﳝﻘﺮﺍﻃﻴ‪‬ﺔ ﻫﻲ ﺷﻜﻞﹲ ﻣﻦ ﺃﺷﻜﺎﻝ‬
‫ﺗﻨﻈﻴﻢ ﺍﳊﺮﻳ‪‬ﺎﺕ ﻭﺗﻘﻮﳝﻬﺎ ﰲ ﺍ‪‬ﺘﻤﻊ ‪..‬‬
‫ﻭﻣﻦ ﺿﺮﻭﺭﻳ‪‬ﺎﺕ ﺍﻟﺪﳝﻘﺮﺍﻃﻴ‪‬ﺔ ﻛﻌﻼﻗﺔ ﺃﻓﻘﻴ‪‬ﺔ ﺑﲔ ﺃﺑﻨﺎﺀ ﺍ‪‬ﺘﻤﻊ ‪ ،‬ﺍﻟﻔﺼﻞﹸ ﺑﲔ ﺍﻟﺴﻠﻄﺎﺕ ‪،‬‬
‫ﻭﺍﻟﺘﻤﺜﻴﻞ ﺍﻟﻨﻴﺎﰊ ‪ ،‬ﻭﺃﻥ ﺗﻜﻮﻥ ﺍﻷﻏﻠﺒﻴ‪‬ﺔ ﺍﻟﺪﳝﻘﺮﺍﻃﻴ‪‬ﺔ ﻫﻲ ﺃﻏﻠﺒﻴ‪‬ﺔ ﺳﻴﺎﺳﻴ‪‬ﺔ ﻭﻟﻴﺴﺖ ﻣﻨﺎﻃﻘﻴ‪‬ﺔ ﺃﻭ‬
‫ﺩﻳﻨﻴ‪‬ﺔ ﺃﻭ ﻣﺬﻫﺒﻴ‪‬ﺔ ﺃﻭ ﻗﻮﻣﻴ‪‬ﺔ ‪ ...‬ﻭﻛﻞﱡ ﻫﺬﻩ ﺍﻟﻀﺮﻭﺭﺍﺕ ﻭﻫﺬﻩ ﺍﻷﺩﻭﺍﺕ ﻟﻴﺴﺖ ﺛﺎﺑﺘﺔ ‪ ،‬ﻓﻬﻲ‬
‫ﺗﺘﻐﻴ‪‬ﺮ ﻣﻊ ﺍﻟﺰﻣﻦ ﻧﺘﻴﺠﺔ ﺗﻄﻮ‪‬ﺭ ﺍ‪‬ﺘﻤﻌﺎﺕ ‪ ،‬ﻭﻧﺘﻴﺠﺔ ﺗﻄﻮ‪‬ﺭ ﺣﺎﺟﺔ ﺍﻹﻧﺴﺎﻥ ﻟﻔﺎﻋﻠﻴ‪‬ﺘﻪ ﺍﻟﺴﻴﺎﺳﻴ‪‬ﺔ‬
‫ﺩﺍﺧﻞ ﳎﺘﻤﻌﻪ ﺍﻟﺬﻱ ﻳﻌﻴﺶ ﻓﻴﻪ ‪ ..‬ﻣﻦ ﻫﻨﺎ ﻧﺮﻯ ﺃﻧ‪‬ﻪ ﻣﻊ ﺍﻟﺰﻣﻦ ﺗﺘﻄﻮ‪‬ﺭ ﺍﻟﺪﳝﻘﺮﺍﻃﻴ‪‬ﺔ ﺑﺎﺗ‪‬ﺠﺎﻩ‬
‫ﺍﻟﺪﳝﻘﺮﺍﻃﻴ‪‬ﺔ ﺍﻟﻠﻴﱪﺍﻟﻴ‪‬ﺔ ‪ ،‬ﻭﺍﻟﱵ ﺗ‪‬ﻌﻄﻲ ﺣﺮﻳ‪‬ﺔ ﺍﻟﻔﺮﺩ ﻣﺴﺎﺣﺔﹰ ﺃﻭﺳﻊ ‪ ،‬ﻭﲢﻔﻆ ﺣﻘﻮﻗﹶﻪ ﻭﺣﺮﻳ‪‬ﺎﺗﻪ‬
‫ﺑﺸﻜﻞﹴ ﺃﻛﱪ ‪ ،‬ﻳﺘﻨﺎﺳﺐ ﻣﻊ ﺍﻟﺘﻄﻮ‪‬ﺭ ﺍﳊﻀﺎﺭﻱ ﻟﻠﺒﺸﺮﻳ‪‬ﺔ ‪..‬‬
‫ﺇﻥﱠ ﺍﻹﳝﺎﻥ ﲟﺒﺪﺃ ﺍﻟﺪﳝﻘﺮﺍﻃﻴ‪‬ﺔ ﻭﻗﺒﻮﻝ ﺍﻵﺧﺮ ﻋﻠﻰ ﺃﻧ‪‬ﻪ ﺷﺮﻳﻚ‪ ‬ﻛﺎﻣﻞ ‪ ،‬ﻭﺍﻹﳝﺎﻥ ﲝﺮﻳ‪‬ﺘﻪ‬
‫ﻛﺎﻣﻠﺔ ‪ ،‬ﻭﻭﺟﻮﺩ ﺩﳝﻘﺮﺍﻃﻴ‪‬ﲔ ﻳﺆﻣﻨﻮﻥ ‪‬ﺎ ‪ ،‬ﻭﺍﺗ‪‬ﺴﺎﻉ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﺪﳝﻘﺮﺍﻃﻴ‪‬ﺔ ﰲ ﺍ‪‬ﺘﻤﻊ ‪ ،‬ﻫﻲ‬
‫ﺿﺮﻭﺭﺍﺕ ﻻ ﺑﺪ‪ ‬ﻣﻨﻬﺎ ﻹﳒﺎﺡ ﺍﻟﻌﻤﻠﻴ‪‬ﺔ ﺍﻟﺪﳝﻘﺮﺍﻃﻴ‪‬ﺔ ‪ ،‬ﻭﺇﻻﱠ ﺳﺘﺼﺒﺢ ﺍﻟﻌﻤﻠﻴ‪‬ﺔ ﺍﻟﺪﳝﻘﺮﺍﻃﻴ‪‬ﺔ ﳎﺮ‪‬ﺩ‬
‫ﻭﺍﺟﻬﺔ ﻟﻨﻈﺎﻡ ﻓﺮﻋﻮﱐ ‪ ...‬ﻣﻦ ﻫﻨﺎ ﻧﺮﻯ ﺃﳘﻴ‪‬ﺔ ﺗﺪﺍﻭﻝ ﺍﻟﺴﻠﻄﺔ ‪ ،‬ﻭﻋﺪﻡ ﺍﳌﻜﺚ ﰲ ﺍﻟﺴﻠﻄﺔ‬
‫ﻓﺘﺮﺓ ﻃﻮﻳﻠﺔ ‪ ..‬ﻓﻤﻦ ﲰﺎﺕ ﺍﻷﻧﻈﻤﺔ ﺍﻟﻔﺮﻋﻮﻧﻴ‪‬ﺔ ﺍﺣﺘﻜﺎﺭ ﺍﻟﺴﻠﻄﺔ ﻭﺍﻟﺒﻘﺎﺀ ﻓﻴﻬﺎ ﻓﺘﺮﺓ ﻃﻮﻳﻠﺔ ‪..‬‬
‫ﻭﳌﱠﺎ ﻛﺎﻥ ﻣ‪‬ﺼﻄﹶﻠﹶﺢ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ ﻭﺿﻌﻴ‪‬ﺎﹰ ﻣﻦ ﻭﺻﻒ ﺍﻟﺒﺸﺮ ‪ ،‬ﻓﻼ ﺑ‪‬ﺪ‪ ‬ﺃﻥ ﻳ‪‬ﺤ‪‬ﻤ‪‬ﻠﻪ ﺍﻟﺒﺸﺮ‬
‫ﺩﻻﻻﺕ‪ ‬ﺗﺘﻨﺎﺳﺐ ﻣﻊ ﺍﻟﺮﺅﻳﺔ ﺍﳋﺎﺻ‪‬ﺔ ﻟﻜﻞﱟ ﻣﻨﻬﻢ ﺩﺍﺧﻞ ﺍ‪‬ﺘﻤﻊ ﺍﻹﻧﺴﺎﱐ ‪ ،‬ﻭﺫﻟﻚ ﲡﺎﻩ ﻋﻼﻗﺔ‬
‫ﺍﻟﻔﺮﺩ ﺑﺎﳊﺎﻛ‪‬ﻢ ‪ ،‬ﻭﻋﻼﻗﺔ ﺍﳊﺎﻛ‪‬ﻢ ﺑﺎﻟﻔﺮﺩ ‪ ،‬ﻭﻋﻼﻗﺔ ﺍﻟﻔﺮﺩ ﺑﺎﻟﻔﺮﺩ ‪ ،‬ﺩﺍﺧﻞ ﺍ‪‬ﺘﻤﻊ ‪.....‬‬
‫ﻭﻟﺬﻟﻚ ﻧﺮﻯ ﺃﻥﱠ ﺍﻻﻗﺘﺮﺍﺏ ﻣﻦ ﺗ‪‬ﺤﻘﱡﻖ ﺍﻟﻌﺪﻝ ﻭﺍﳌﺴﺎﻭﺍﺓ ﰲ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ﺧﻼﻝ ﺍﻟﺘﺎﺭﻳﺦ‬
‫‪١٨٥ ‬‬ ‫‪‬‬
‫ﻟﻴﺲ ﻣ‪‬ﺮﺗﺒﻄﺎﹰ ﺑﻨﻈﺎﻡﹴ ﺳﻴﺎﺳﻲ‪ ‬ﻣ‪‬ﺤﺪ‪‬ﺩ ‪ ،‬ﻭﺃﻧ‪‬ﻪ‪ ‬ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﻳﺘﻌﻠﱠﻖ ﺑﺎﳌﺴﺘﻮﻯ ﺍﳊﻀﺎﺭﻱ ﻟﻠﻤﺠﺘﻤﻊ ‪،‬‬
‫ﻭﺑﺪﺭﺟﺔ ﺍﻣﺘﻼﻛﻪ ﻟﺮﻭﺡ ﺍﻟﺘ‪‬ﻤﺎﺳﻚ ﻭﺍﻻﻟﺘﻔﺎﻑ ﺣﻮﻝ ﺍﳊﻖ ‪..‬‬
‫‪ ..‬ﻭﻛﻠﱠﻤﺎ ﺗﻮﺳ‪‬ﻌﺖ ﻃﺮﻕ ﺍﻻﺗ‪‬ﺼﺎﻝ ﺑﲔ ﺃﺑﻨﺎﺀ ﺍ‪‬ﺘﻤﻊ ‪ ،‬ﻭﺍﺯﺩﺍﺩﺕ ﻣﺴﺎﺣﺔ ﺍﳌﺸﺘﺮﻙ‬
‫ﺍﻟﺜﻘﺎﰲ ﻭﺍﻟﻔﻜﺮﻱ ﺑﻴﻨﻬﻢ ‪ ،‬ﻭﺗﻘﻠﹼﺼﺖ ﻣﺴﺎﺣﺔ ﺟﻬﻞ ﺑﻌﻀﻬﻢ ﺑﺒﻌﺾ ‪ ،‬ﻛﻠﹼﻤﺎ ﺍﺭﺗﻘﺖ ﺃﺩﻭﺍﺕ‬
‫ﺍﳌﻤﺎﺭﺳﺔ ﺍﻟﺪﳝﻘﺮﺍﻃﻴ‪‬ﺔ ‪ ،‬ﻭﻛﻠﹼﻤﺎ ﺗﻌﻠﹼﻖ ﺑﹺﻬﺎ ﺍ‪‬ﺘﻤﻊ ﻭﺍﺭﺗﻘﻰ ﺇﱃ ﺳﻮﻳ‪‬ﺔ‪ ‬ﺃﻋﻠﻰ ﻣﻦ ﺍﻟﻌﺪﻝ‬
‫ﻭﺍﳌﺴﺎﻭﺍﺓ ﻭﺗﻜﺎﻓﺆ ﺍﻟﻔﹸﺮ‪‬ﺹ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﺍﻻﻗﺘﺮﺍﺏ ﺃﻛﺜﺮ ﻣﻦ ﲦﺎﺭ ﻫﺬﻩ ﺍﻟﺪﳝﻘﺮﺍﻃﻴ‪‬ﺔ ‪..‬‬
‫‪ ..‬ﻣﻦ ﻫﻨﺎ ﻧﺮﻯ ﺃﻥﱠ ﺍﺣﺘﻜﺎﺭ ﺍﳌﻤﺎﺭﺳﺔ ﺍﻟﺪﳝﻘﺮﺍﻃﻴ‪‬ﺔ ﻋﻠﻰ ﻣﻌﻴﺎﺭ ﳕﻮﺫﺝﹴ ﻓ‪‬ﻜﺮﻱ‪ ‬ﻣ‪‬ﺤﺘ‪‬ﻜ ﹴﺮ‬
‫ﻣﻦ‪ ‬ﻗ‪‬ﺒ‪‬ﻞ ﺑﻌﺾ ﺃﺑﻨﺎﺀ ﺍ‪‬ﺘﻤﻊ ﻭﻓﻖ ﺭﺅﺍﻫﻢ ﺍﻟﻔﻜﺮﻳ‪‬ﺔ ﺍﳋﺎﺻ‪‬ﺔ ﺍﳌﺨﺘﻠﻔﺔ ﻣﻊ ﺭﺅﻯ ﺍﻵﺧﺮﻳﻦ ‪،‬‬
‫ﻭﻓﺮﺽ ﺫﻟﻚ ﻋﻠﻰ ﻫﺆﻻﺀ ﺍﻵﺧﺮﻳﻦ ‪ ،‬ﻫﻮ ﻗﻔﺰ‪ ‬ﻓﻮﻕ ﺣﻘﻴﻘﺔ ﺍﻟﺪﳝﻘﺮﺍﻃﻴ‪‬ﺔ ‪ ،‬ﺑﺎﺳﻢ ﺍﻟﺪﳝﻘﺮﺍﻃﻴ‪‬ﺔ‬
‫ﺫﺍ‪‬ﺎ ‪..‬‬
‫‪ ..‬ﺇﺫﺍﹰ ‪ ..‬ﻻ ﻳ‪‬ﻮﺟ‪‬ﺪ ﳕﻮﺫﺝ ﳏﺪ‪‬ﺩ ﻟﻠﺪﳝﻘﺮﺍﻃﻴ‪‬ﺔ ﺻﺎﱀ ﺑﻌﻴﻨﻪ ﻟﻜﻞﱢ ﺯﻣﺎﻥ‪ ‬ﻭﻣﻜﺎﻥ ‪ ..‬ﻓﻜﻞﱡ‬
‫ﺣﻀﺎﺭﺓ ﺗ‪‬ﻔﺮﺯ ﺃﺩﻭﺍ‪‬ﺎ ﺍﻟﺪﳝﻘﺮﺍﻃﻴ‪‬ﺔ ‪ ،‬ﻭﺗﻨﺘﺞ ﺁﻟﻴ‪‬ﺎ‪‬ﺎ ﺍﳌﻨﺎﺳﺒﺔ ﻟﺬﻟﻚ ‪ ..‬ﻟﺬﻟﻚ ﻓﺈﻥﱠ ﻛ ﱠﻞ‬
‫ﺍﻟﺘﺼﻮ‪‬ﺭﺍﺕ ﺍﻟﱵ ﲢﻤﻠﻬﺎ ﺍﻷﻳﺪﻳﻮﻟﻮﺟﻴ‪‬ﺎﺕ ﺍﳌﺴﺒﻘﺔ ﺍﻟﺼ‪‬ﻨﻊ ﻋﻦ ﺍﻟﺪﳝﻘﺮﺍﻃﻴ‪‬ﺔ ﻭﺁﻟﻴ‪‬ﺎﺕ ﲢﻘﻴﻘﻬﺎ ‪،‬‬
‫ﻭﺍﻟﱵ ﻳﻘﺪ‪‬ﻣﻬﺎ ﺃﺻﺤﺎ‪‬ﺎ ﻋﻠﻰ ﺃﻧ‪‬ﻬﺎ ﻭﺻﻔﺔﹲ ﺻﺎﳊﺔﹲ ﻟﻜﻞﱢ ﺯﻣﺎﻥ‪ ‬ﻭﻣﻜﺎﻥ ‪ ،‬ﻟﻦ ﻳ‪‬ﻜﺘ‪‬ﺐ ﳍﺎ‬
‫ﺍﻻﺳﺘﻤﺮﺍﺭ ﰲ ﺍﳊﻴﺎﺓ ‪ ..‬ﻭﰲ ﺍﳌﻨﻈﻮﻣﺔ ﺍﻟﺸ‪‬ﻴﻮﻋﻴ‪‬ﺔ – ﺍﻟﱵ ﺍ‪‬ﺎﺭﺕ – ﺃﻛﱪ ﺩﻟﻴﻞﹴ ﻋﻠﻰ ﺫﻟﻚ ‪..‬‬
‫‪ ..‬ﻣﻦ ﻫﻨﺎ ﻧﺮﻯ ﺃﻥﹼ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺇﻧﺸﺎﺀ ﺍﻟﺪﳝﻘﺮﺍﻃﻴ‪‬ﺔ ﻋﻠﻰ ﺃﺳﺎﺱﹴ ﺗﺎﺭﳜﻲ‪ ‬ﻣ‪‬ﺤﺪ‪‬ﺩ‪ ‬ﺑﺬﺍﺗﻪ‬
‫ﻣ‪‬ﻮﺍﻓﻖﹴ ﳌﺮﺣﻠﺔ‪ ‬ﺗﺎﺭﳜﻴ‪‬ﺔ‪ ‬ﺑﻌﻴﻨﻬﺎ ‪ ،‬ﻫﻲ ﺩﻋﻮﺓﹲ ﺇﱃ ﺇﺭﺟﺎﻉ ﺍ‪‬ﺘﻤﻊ ﺣﻀﺎﺭﻳ‪‬ﺎﹰ ﺇﱃ ﺍﳌﺎﺿﻲ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ‬
‫ﻋﺪﻡ ﺍﻻﻋﺘﺮﺍﻑ ﺑﺘﻄﻮ‪‬ﺭﻩ ﺍﳊﻀﺎﺭﻱ ‪ ...‬ﻭﻫﻲ ﺩﻋﻮﺓ ﻣﺒﻨﻴ‪‬ﺔ ﻋﻠﻰ ﺃﺳﺎﺱﹴ ﻓﻠﺴﻔﻲ‪ ‬ﻏﲑ ﺳﻠﻴﻢ ‪،‬‬
‫ﻣﻔﺎﺩﻩ ﺃﻥﱠ ﺍﻟﻮﺍﻗﻊ ﻻ ﻳﻜﻮﻥ ﺇﻻﱠ ﻧﺘﻴﺠﺔ ﺣﺘﻤﻴ‪‬ﺔ ﻟﻠﺘﺼﻮ‪‬ﺭﺍﺕ ﺍﻷﻳﺪﻳﻮﻟﻮﺟﻴ‪‬ﺔ ﺍﻟﱵ ﻳﻌﺘﻘﺪﻫﺎ ﺃﺻﺤﺎﺏ‬
‫ﻫﺬﻩ ﺍﻟﺪﻋﻮﺓ ‪..‬‬
‫‪ ..‬ﻭﻛﻞﱡ ﺫﻟﻚ ﻳﺘﻌﺎﺭﺽ ﻣﻊ ﻓﻠﺴﻔﺔ ﺍﻟﺘﺎﺭﻳﺦ ‪ ،‬ﻭﻣﻊ ﻗﻮﺍﻧﲔ ﺍﳊﺮﻛﺔ ﺍﻟﺘﺎﺭﳜﻴ‪‬ﺔ ﺍﻟﱵ ﺗﺒﻴ‪‬ﻦ ﻟﻨﺎ‬
‫ﺃﻥﱠ ﺍﻻﺧﺘﻼﻓﺎﺕ ﻭﺍﻟﺘﻨﺎﻗﻀﺎﺕ ﻫﻲ ﻣﻦ ﻣﺎﺩ‪‬ﺓ ﺍﻟﻮﺍﻗﻊ ﻭﺍﳌﺎﺿﻲ ‪ ..‬ﻭﺃﻥﱠ ﺍﻟﻘﹸﻮ‪‬ﺓ ﺍﶈﺮ‪‬ﻛﺔ ﻟﻘﻮﺍﻧﲔ‬
‫‪١٨٦ ‬‬ ‫‪‬‬
‫ﺍﳊﺮﻛﺔ ﺍﻟﺘﺎﺭﳜﻴ‪‬ﺔ ‪ ،‬ﺗﺘﻌﻠﱠﻖ ﲟﺤﺼ‪‬ﻠﺔ ﻫﺬﻩ ﺍﻻﺧﺘﻼﻓﺎﺕ ﻭﺍﻟﺘﻨﺎﻗﻀﺎﺕ ‪ ،‬ﻭﺃﻥﱠ ﺍﻟﻨﺘﺎﺋﺞ ﻻ ﺗﻜﻮﻥ‬
‫ﺩﺍﺋﻤﺎﹰ ﻣﻮﺍﻓﻘﺔ ﻟﻸﻳﺪﻳﻮﻟﻮﺟﻴﺎ ﺍﻟﱵ ﻳﻌﻤﻞ ﻭﻓﻘﻬﺎ ﺍﻟﺒﺸﺮ ﻛﻤﻘﺪ‪‬ﻣﺎﺕ ‪..‬‬
‫‪ ..‬ﻭﻣﻬﻤﺎ ﲪﻠﺖ ﺃﻳﺪﻳﻮﻟﻮﺟﻴﺎ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ ﰲ ﺃﻱ‪ ‬ﺯﻣﺎﻥ‪ ‬ﺃﻭ ﻣﻜﺎﻥ ﻣﻦ ﺃﺩﻭﺍﺕ ﺍﻟﺘﻐﻴﲑ‬
‫ﻭﺍﻟﺘﺒﺪﻳﻞ ﻣﻊ ﺍﻟﺰﻣﻦ ‪ ،‬ﻓﺈﻥﱠ ﳍﺎ ﻋ‪‬ﻤ‪‬ﺮ‪‬ﺍﹰ ﻻ ﺑﺪ‪ ‬ﻟﻪ ﻣﻦ ‪‬ﺎﻳﺔ ‪ ،‬ﻭﺫﻟﻚ ﺑﺈﻧﺘﺎﺝ ﺃﻳﺪﻳﻮﻟﻮﺟﻴﺎ ﺟﺪﻳﺪﺓ‬
‫ﺑﺮﻭﺡﹴ ﺟﺪﻳﺪﺓ ‪ ،‬ﻓﻠﻜﻞﱢ ﻣﻨﻬﺞﹴ ﻭﺿﻌﻲ‪ ‬ﺃﺟﻞ ‪ ...‬ﻭﻟﻮ ﻧﻈﺮﻧﺎ ﺇﱃ ﺍﻟﺘﺎﺭﻳﺦ ﻟﺮﺃﻳﻨﺎ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ‬
‫ﻗﺎﻧﻮﻧﺎﹰ ﺗﺎﺭﳜﻴ‪‬ﺎﹰ ﳛﻜﻢ ﻛﻞﱠ ﺍﻷﻣﻢ ﺩﻭﻥ ﺍﺳﺘﺜﻨﺎﺀ ‪..‬‬
‫ﺻﺤﻴﺢ‪ ‬ﺃﻥﱠ ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ) ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ( ﺻﺎﱀﹲ ﻟﻜﻞﱢ ﺯﻣﺎﻥ‪ ‬ﻭﻣﻜﺎﻥ ‪ ،‬ﻭﳛﻤﻞ‬
‫ﺩﻻﻻﺕ‪ ‬ﻭﺃﺣﻜﺎﻣﺎﹰ ﻟﻜﻞﱢ ﺯﻣﺎﻥ‪ ‬ﻭﻣﻜﺎﻥ ﲟﺎ ﻳﻜﻔﻲ ﳊﻞﱢ ﺍﳌﺸﺎﻛﻞ ﺍﳊﻀﺎﺭﻳ‪‬ﺔ ﰲ ﻛﻞﱢ ﺯﻣﺎﻥ‪‬‬
‫ﻭﻣﻜﺎﻥ ‪ ،‬ﻭﻟﻜﻦ‪ ‬ﻓﻬﻢ ﺍﻟﺴﺎﺑﻘﲔ ﻟﻜﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ )) ﻭﻫﻮ ﻣﺎ ﻳﺪﻋﻮ ﺍﳌﻄﺒ‪‬ﻠﻮﻥ ﻭﺍﳌﺰﻣ‪‬ﺮﻭﻥ‬
‫ﻹﻗﺎﻣﺔ ﺩﻭﻟﺔ ﺩﻳﻨﻴ‪‬ﺔ ﻋﻠﻰ ﺃﺳﺎﺳﻪ (( ﰲ ﺳﺎﺣﺔ ﺍﻟﺴﻴﺎﺳﺔ )) ﻭﻟﻴﺲ ﰲ ﺳﺎﺣﺔ ﺷﻌﺎﺋﺮ ﺍﻟﻌﺒﺎﺩﺍﺕ‬
‫ﺍﻟﺜﺎﺑﺘﺔ ﺍﻟﱵ ﻫﻲ ﻓﻮﻕ ﻣﻔﺎﻫﻴﻢ ﺍﻟﺴﺎﺑﻘﲔ ﻭﺍﻟﻼﺣﻘﲔ (( ﻫﻮ ﻓﻬﻤﻬﻢ ﻫﻢ ‪ ،‬ﺍﳌﺘﻨﺎﺳﺐ ﻣﻊ‬
‫ﺣﻀﺎﺭﺓ ﻋﺼﺮﻫﻢ ﻫﻢ ‪ ،‬ﻭﲝﺪﻭﺩ ﻣﺸﺎﻛﻠﻬﻢ ﻫﻢ ‪ ،‬ﻭﻻ ﻳ‪‬ﻌ‪‬ﺪ‪ ‬ﻫﺬﺍ ﺍﻟﻔﻬﻢ ﺇﻃﺎﺭﺍﹰ ﻟﺪﻻﻻﺕ‬
‫ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻛﻤﺎ ﻳﺰﳎﺮ ﻋﺎﺑﺪﻭ ﺃﺻﻨﺎﻡ ﺍﻟﺘﺎﺭﻳﺦ ‪..‬‬
‫‪ ..‬ﻣﻦ ﻫﻨﺎ ﻧﺮﻯ ﺃﻥﱠ ﺍﻟﻔﻜﺮﺓ ﺍﻷﻳﺪﻳﻮﻟﻮﺟﻴ‪‬ﺔ ﺍﻟﺴﻠﻴﻤﺔ ﻭﺍﻟﻘﺎﺑﻠﺔ ﻟﻠﺤﻴﺎﺓ ﰲ ﻋﺼﺮﻫﺎ ‪ ،‬ﻻ‬
‫ﺗﺼﻠﺢ ﻫﻲ ﺑﺬﺍ‪‬ﺎ ﻭﲜﺰﺋﻴ‪‬ﺎ‪‬ﺎ ﻟﻠﺘﻄﺒﻴﻖ ﺇﻻﱠ ﻣﺮ‪‬ﺓ ﻭﺍﺣﺪﺓ ﻭﻓﻘﻂ ﰲ ﺍﻟﻌﺼﺮ ﺍﻟﺬﻱ ﺃﹸﻧﺘﺠﺖ ﻓﻴﻪ ‪،‬‬
‫ﻭﺑﺎﻟﺘﺎﱄ ﻓﺈﻥﱠ ﺩﻋﻮﺓ ﺍﳌﻄﺒ‪‬ﻠﲔ ﻭﺍﳌﺰﻣ‪‬ﺮﻳﻦ ﻟﻠﺪﻭﻟﺔ ﺍﻟﺪ‪‬ﻳﻨﻴ‪‬ﺔ ﺣﺴﺐ ﺃﻫﻮﺍﺋﻬﻢ ﺍﳌﺬﻫﺒﻴ‪‬ﺔ ﻭﺍﻟﻄﺎﺋﻔﻴ‪‬ﺔ‬
‫ﺍﻟﻀﻴ‪‬ﻘﺔ ﻫﻲ ﺩﻋﻮﺓ ﻟﻮﻗﻒ ﺗﻄﻮ‪‬ﺭ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ‪ ،‬ﻭﻫﻲ ﺩﻋﻮﺓ ﻟﺘﻄﺒﻴﻖ ﻣﻨﻬﺞ ﻓﺮﻋﻮﱐ‬
‫ﻣﺎﺩ‪‬ﺗﻪ ﺃﻫﻮﺍﺀ ﻫﺆﻻﺀ ﺍﳌﻄﺒ‪‬ﻠﲔ ﻭﺍﳌﺰﻣ‪‬ﺮﻳﻦ ‪ ،‬ﻭﻧﺘﻴﺠﺘﻪ ﺍﻹﺳﺎﺀﺓ ﻟﻠﺪ‪‬ﻳﻦ ﺍﳊﻖ ﻭﻟﻠﻤﺠﺘﻤﻊ ‪..‬‬
‫‪ ..‬ﻭﻫﺬﺍ ﻧﺘﻴﺠﺔ ﻃﺒﻴﻌﻴ‪‬ﺔ ﻛﻮﻥ ﺍﻟﺪﻭﻟﺔ ﺍﻟﱵ ﻳﺪﻋﻮﻥ ﺇﻟﻴﻬﺎ ﺑﺎﺳﻢ ﺍﻟﺪ‪‬ﻳﻦ ﻫﻲ ﰲ ﺍﳊﻘﻴﻘﺔ ﺩﻭﻟﺔ‬
‫ﺗﺎﺭﳜﻴ‪‬ﺔ ﺣﻜﻤﺖ ﺍ‪‬ﺘﻤﻊ ﺍﳌﺴﻠﻢ ﰲ ﻋﺼﺮﹴ ﺳﺎﺑﻖ ‪ ،‬ﻭﻓﻖ ﺃﻳﺪﻳﻮﻟﻮﺟﻴﺎ ﺃﻧﺘﺠﻬﺎ ﺭﺟﺎﻻﺕ ﺫﻟﻚ‬
‫ﺍﻟﻌﺼﺮ ﻭﻓﻖ ﻓﻜﺮﻫﻢ ﻭﺭﺅﺍﻫﻢ ﻭﺛﻘﺎﻓﺘﻬﻢ ﰲ ﻋﺼﺮﻫﻢ ‪ ..‬ﻭﻟﻮ ﻓﺮﺿﻨﺎ ﺟﺪﻻﹰ ﺃﻧ‪‬ﻬﺎ ﻛﺎﻧﺖ ﲤﺜﱢﻞ‬
‫ﺍﻟﺮﺅﻳﺔ ﺍﻟﺴﻠﻴﻤﺔ ﰲ ﺫﻟﻚ ﺍﻟﻌﺼﺮ ‪ ،‬ﻓﻬﻲ ﺑﺎﻟﺘﺄﻛﻴﺪ ﻟﻴﺴﺖ ﺻﺎﳊﺔ ﻋﻠﻰ ﺍﻹﻃﻼﻕ ﰲ ﻋﺼﺮﻧﺎ ‪..‬‬
‫‪١٨٧ ‬‬ ‫‪‬‬
‫ﻣﻦ ﻫﻨﺎ ﻧﻌﻮﺩ ﻓﻨﻘﻮﻝ ‪ :‬ﻻ ﳝﻜﻦ ﻟﺮﺅﻳﺔ ﺃﻳﺪﻳﻮﻟﻮﺟﻴ‪‬ﺔ ﺃﻥ ﺗ‪‬ﻄﺒ‪‬ﻖ ﻋﻠﻰ ﺃﺭﺽ ﺍﻟﻮﺍﻗﻊ ﻭﺃﻥ ﺗﻌﻄﻲ‬
‫ﻧﺘﺎﺋﺞ ﺳﻠﻴﻤﺔ ﺇﻻﱠ ﻣﺮ‪‬ﺓ ﻭﺍﺣﺪﺓ ‪ ،‬ﻭﰲ ﻋﺼﺮﻫﺎ ‪ ،‬ﻷﻥﱠ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ﺗﺘﻄﻮ‪‬ﺭ ‪ ،‬ﻭﺛﻘﺎﻓﺔ ﺍﻟﺒﺸﺮ‬
‫ﻭﻓﻜﺮﻫﻢ ﻳﺘﻄﻮ‪‬ﺭ ‪ ،‬ﻭﺍﳊﻴﺎﺓ ﺑﺈﻧﺘﺎﺟﻬﺎ ﺍﳊﻀﺎﺭﻱ ﺗﺘﻐﻴ‪‬ﺮ ﻣﻦ ﻋﺼﺮﹴ ﻵﺧﺮ ‪..‬‬
‫ﻭﻫﻨﺎ ﺳﻴﻘﻒ ﺍﳌﻄﺒ‪‬ﻠﻮﻥ ﻭﺍﳌﺰﻣ‪‬ﺮﻭﻥ ﻟﺪﻭﻟﺘﻬﻢ ﺍﻟﺘﺎﺭﳜﻴ‪‬ﺔ ﺑﺎﺳﻢ ﺍﻟﺪ‪‬ﻳﻦ ﻟﻴﺬﺭ‪‬ﻭﺍ – ﻣﺮ‪‬ﺓﹰ ﺃﹸﺧﺮﻯ‬
‫– ﺍﻟﺮﻣﺎﺩ ﰲ ﺃﻋﲔ ﺍﻟﻨﺎﺱ ‪ ،‬ﺯﺍﻋﻤﲔ ﺃﻥﱠ ﻗﻮﻟﻨﺎ ‪ :‬ﺇﻥﱠ ﺍﻟﻔﻜﺮﺓ ﺍﻷﻳﺪﻳﻮﻟﻮﺟﻴ‪‬ﺔ ﺍﻟﺴﻠﻴﻤﺔ ﰲ ﻋﺼﺮﹴ‬
‫ﻣﻦ ﺍﻟﻌﺼﻮﺭ ﻏﲑ ﺻﺎﳊﺔ ﻟﻠﺘﻄﺒﻴﻖ ﺇﻻﹼ ﻣﺮ‪‬ﺓ ﻭﺍﺣﺪﺓ ﻭﻓﻘﻂ ﰲ ﻋﺼﺮﻫﺎ ‪ ،‬ﺯﺍﻋﻤﲔ ﺃﻥﱠ ﻫﺬﺍ ﺍﻟﻘﻮﻝ‬
‫ﻫﻮ ﺇﺳﺎﺀﺓ ﳌﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻳﺆﺩ‪‬ﻱ ﺇﱃ ﺃﻧ‪‬ﻪ ﻏﲑ ﺻﺎﱀ ﻟﻠﺘﻄﺒﻴﻖ ﺇﻻﱠ ﰲ ﻋﺼﺮ ﻧﺰﻭﻟﻪ ‪..‬‬
‫ﻧﺮﺩ‪ ‬ﻋﻠﻰ ﺫﻟﻚ ﻓﻨﻘﻮﻝ ‪ :‬ﻗﻮﳍﹸﻢ ﻫﺬﺍ ﻫﻮ ﺩﻟﻴﻠﹸﻨﺎ ﻋﻠﻰ ﺃﻧ‪‬ﻬﻢ ﳛﺴﺒﻮﻥ ﻣﺎ ﻭﺻﻠﻬﻢ ﻣﻦ‬
‫ﺭﻭﺍﻳﺎﺕ ﺗﺎﺭﳜﻴ‪‬ﺔ ﻣﺘﻨﺎﻗﻀﺔ ﻭﻓﻖ ﺭﺅﺍﻫﻢ ﺍﳌﺬﻫﺒﻴ‪‬ﺔ ﻭﺍﻟﻄﺎﺋﻔﻴ‪‬ﺔ ﺍﻟﻀﻴ‪‬ﻘﺔ – ﻛﻤﺎ ﺭﺃﻳﻨﺎ – ﻫﻮ ﻋﲔ‬
‫ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻓﻤﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﺪﻫﻢ ﻻ ﻳﺘﺠﺎﻭﺯ ﻗﻮﻝ ﻓﻼﻥ ﻭﻗﻮﻝ ﻋﻠﹼﺎﻥ ﻣﻦ ﺍﻟﺴﺎﺑﻘﲔ‬
‫‪ ،‬ﻭﻫﻢ ﻳﺮﻳﺪﻭﻥ ﺩﻭﻟﺔ ﻋﻠﻰ ﻣﻘﺎﺱ ﻣﺎ ﻭﺻﻠﻬﻢ ﻋﻦ ﻓﻼﻥ ﻭﻋﻠﹼﺎﻥ ‪ ..‬ﻭﺑﺎﻟﺘﺎﱄ ﳛﺴﺒﻮﻥ ﻛﻞﱠ ﻣﺎ‬
‫ﺧﺎﻟﻒ ﻗﻮﻝ ﻓﻼﻥ ﻭﻋﻠﹼﺎﻥ ﳐﺎﻟﻔﺎﹰ ﳌﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫ﻭﻻ ﻳﻌﻠﻤﻮﻥ ﻭﻻ ﺗﻮﺟﺪ ﻋﻨﺪﻫﻢ ﺇﻣﻜﺎﻧﻴ‪‬ﺔ ﺍﻟﻌﻠﻢ ﺑﺄﻥﱠ ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ) ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ (‬
‫ﳛﻤﻞ ﻟﻜﻞﱢ ﺟﻴﻞﹴ ﻣﻦ ﺍﻟﺪﻻﻻﺕ ﻭﺍﻷﺣﻜﺎﻡ ﻣﺎ ﻳﻜﻔﻲ ﳊﻞﱢ ﻛﻞﱢ ﺍﳌﺸﺎﻛﻞ ﺍﳊﻀﺎﺭﻳ‪‬ﺔ ﳍﺬﺍ ﺍﳉﻴﻞ‬
‫‪ ..‬ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻌﻠﻤﻮﺍ ﺃﻥﱠ ﻗﻮﻝ ﻓﻼﻥ ﻭﻋﻠﹼﺎﻥ ) ﻣﻦ ﺃﺳﻼﻓﻬﻢ ﺍﻟﺴﺎﺑﻘﲔ ﺍﻟﺬﻳﻦ ﺟﻌﻠﻮﺍ ﻣﻨﻬﻢ‬
‫ﺃﺻﻨﺎﻣﺎﹰ ( ﻭﺣﱴ ﻟﻮ ﻓﺮﺿﻨﺎ ﺟﺪﻻﹰ ﺃﻧ‪‬ﻪ ﻛﺎﻥ ﺻﺤﻴﺤﺎﹰ ﻭﻣﻮﺍﻓﻘﺎﹰ ﻟﻠﺪﻻﻻﺕ ﺍﻟﱵ ﳛﻤﻠﻬﺎ ﻛﺘﺎﺏ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻋﺼﺮ ﻓﻼﻥ ﻭﻋﻠﹼﺎﻥ ‪ ،‬ﻻ ﳝﻜﻦ ﺃﻥ ﳛﻴﻂ ﺑﺪﻻﻻﺕ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﱵ ﳛﻤﻠﻬﺎ‬
‫ﻟﻠﻌﺼﻮﺭ ﺍﻟﻼﺣﻘﺔ ‪..‬‬
‫‪ ..‬ﻭﻫﻨﺎ ﻣﻜﻤﻦ ﺳﻘﻮﻃﻬﻢ ﰲ ﻣﺴﺘﻨﻘﻌﺎ‪‬ﻢ ﺍﳌﺬﻫﺒﻴ‪‬ﺔ ﻭﺍﻟﻄﺎﺋﻔﻴ‪‬ﺔ ‪ ،‬ﻓﻴﺤﺴﺒﻮﻥ ﺃﻥﱠ ﺩﻻﻻﺕ‬
‫ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﳌﺴﺄﻟﺔ ﻣﺎ ﻻ ﺗﺘﺠﺎﻭﺯ ﻓﻬﻢ ﻓﻼﻥ ﻭﻋﻠﹼﺎﻥ ﳍﺎ ﰲ ﻋﺼﺮﻩ ‪ ،‬ﻭﳛﺴﺒﻮﻥ ﺩﻻﻻﺕ‬
‫ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺩﺍﺧﻞ ﻋﺒﺎﺀﺍﺕ ﺍﻟﺴﺎﺑﻘﲔ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﺎﻟﻘﻮﻝ ﺑﺄﻥﱠ ﺍﻟﻔﻜﺮﺓ ﺍﻷﻳﺪﻳﻮﻟﻮﺟﻴ‪‬ﺔ‬
‫ﺍﻟﺴﻠﻴﻤﺔ ﻻ ﺗ‪‬ﻄﺒ‪‬ﻖ ﺇﻻﱠ ﻣﺮ‪‬ﺓ ﻭﺍﺣﺪﺓ ﻭﻓﻘﻂ ﰲ ﻋﺼﺮﻫﺎ ‪ ،‬ﻳﺴﺤﺒﻮﻧﻪ ﻋﻠﻰ ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ‪،‬‬
‫‪١٨٨ ‬‬ ‫‪‬‬
‫ﻷﻧ‪‬ﻬﻢ ﻳﻌﺘﻘﺪﻭﻥ ﺃﻥﱠ ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ﻫﻮ ﻗﻮﻝ ﺍﻟﺴﺎﺑﻘﲔ ﻟﻴﺲ ﺇﻻﱠ ‪ ..‬ﻭﻻ ﳝﻜﻨﻬﻢ ﺃﻥ ﻳﻌﻠﻤﻮﺍ‬
‫ﺃﻥ ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ﳛﻤﻞ ﻣﻦ ﺍﻟﺪﻻﻻﺕ ﻭﺍﻷﺣﻜﺎﻡ ﻣﺎ ﻳ‪‬ﺆﻛﱢﺪ ﺍﳌﻘﻮﻟﺔ ‪ :‬ﺇﻥﱠ ﺍﻟﻔﻜﺮﺓ‬
‫ﺍﻷﻳﺪﻳﻮﻟﻮﺟﻴ‪‬ﺔ ﺍﻟﺴﻠﻴﻤﺔ ﻻ ﺗ‪‬ﻄﺒ‪‬ﻖ ﺇﻻﹼ ﻣﺮ‪‬ﺓ ﻭﺍﺣﺪﺓ ﻭﻓﻘﻂ ﰲ ﻋﺼﺮﻫﺎ ‪ ،‬ﻷﻧ‪‬ﻬﻢ ﻻ ﳝﻜﻨﻬﻢ ﺃﻥ‬
‫ﻳﻌﻠﻤﻮﺍ ﺃﻥ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ) ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ( ﳛﻤﻞ ﺍﻟﺘﺎﺭﻳﺦ ﻭﳛﻴﻂ ﺑﻪ ‪ ،‬ﻭﻟﻴﺲ ﳏﻤﻮﻻﹰ‬
‫ﺑﺎﻟﺘﺎﺭﻳﺦ ﻛﻤﺎ ﻳﺘﺨﻴ‪‬ﻠﻮﻥ ‪..‬‬
‫‪ ..‬ﻻ ﳝﻜﻨﻬﻢ ﺃﻥ ﻳﻔﻬﻤﻮﺍ ﺫﻟﻚ ﻋﻠﻰ ﺍﻟﺮ‪‬ﻏﻢ ﻣﻦ ﺃﻧ‪‬ﻬﻢ ﳛﻔﻈﻮﻥ ﻋﻦ ﻇﻬﺮ ﻗﻠﺐ ﺃﺣﻜﺎﻡ‬
‫ﺍﻟﺘﺠﻮﻳﺪ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ ﺍﻟﺘﺎﱄ ‪ ،‬ﺩﻭﻥ ﺃﻥ ﺗﻼﻣﺲ ﺩﻻﻻﺗ‪‬ﻪ ﻭﺃﺣﻜﺎﻣ‪‬ﻪ ﻗﻠﻮﺑ‪‬ﻬﻢ ﰲ ﺷﻲﺀ ‪..‬‬
‫‪’În1u‘ àM»yJÎ=x. y‰xÿZs? br& Ÿ@ö7s% ã•óst6ø9$# y‰ÏÿuZs9 ’În1u‘ ÏM»yJÎ=s3Ïj9 #YŠ#y‰ÏB ã•óst7ø9$# tb%x. öq©9 @è%‬‬ ‫)‬
‫‪ ] ( #YŠy‰tB ¾Ï&Î#÷WÏJÎ/ $uZ÷¥Å_ öqs9ur‬ﺍﻟﻜﻬﻒ ‪[ ١٠٩ :‬‬

‫‪$¨B 9•çtø2r& èpyèö7y™ ¾Ínω÷èt/ .`ÏB ¼çn‘‰ßJtƒ ã•óst7ø9$#ur ÒO»n=ø%r& >ot•yfx© `ÏB ÇÚö‘F{$# ’Îû $yJ¯Rr& öqs9ur‬‬ ‫)‬
‫‪ ] ( ÒOŠÅ3ym ̓tã ©!$# ¨bÎ) 3 «!$# àM»yJÎ=x. ôNy‰ÏÿtR‬ﻟﻘﻤﺎﻥ ‪[ ٢٧ :‬‬
‫‪ ..‬ﻭﻟﺬﻟﻚ ﻧﺮﻯ ﺃﻥﱠ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺟﺎﺀ ﲟﺴﺄﻟﺔ ﺍﻟﺸﻮﺭﻯ ﺑﺼﻴﻐﺔ ﻋﺎﻣ‪‬ﺔ ‪ ،‬ﻟﻴﺴﺖ‬
‫ﳐﺼ‪‬ﺼﺔ ﺑﺄﻱ‪ ‬ﺟﻴﻞﹴ ﻣ‪‬ﺤﺪ‪‬ﺩ ﻭﻻ ﺑﺄﻱ‪ ‬ﺃﻳﺪﻳﻮﻟﻮﺟﻴﺎ ﺗﺎﺭﳜﻴ‪‬ﺔ ﳏﺪ‪‬ﺩﺓ ) ‪( öNæhuZ÷•t/ 3“u‘qä© öNèdã•øBr&ur‬‬
‫] ﺍﻟﺸﻮﺭﻯ ‪ ..... [ ٣٨ :‬ﻭﺍﻟﺸﻮﺭﻯ ﺗﻌﲏ ﺍﻻﺷﺘﺮﺍﻙ ﰲ ﺗﺪﺍﻭﻝ ﺍﻷﻣﺮ ‪ ،‬ﻭﰲ ﺍﺳﺘﺨﺮﺍﺝ ﺍﻟﺮﺃﻱ‬
‫) ‪öNèdö‘Ír$x©ur‬‬ ‫ﻭﺍﺳﺘﻨﺒﺎﻃﻪ ‪ ..‬ﻟﺬﻟﻚ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻳ‪‬ﺆﻣ‪‬ﺮ ﺭﺃﺱ ﺍﳍﺮﻡ ﺍﻟﺴﻴﺎﺳﻲ ﺑﺎﳌﺸﺎﻭﺭﺓ‬
‫‪ ] ( 4 «!$# ’n?tã ö@©.uqtGsù |MøBz•tã #sŒÎ*sù ( Í•öDF{$# ’Îû‬ﺁﻝ ﻋﻤﺮﺍﻥ ‪.. [ ١٥٩ :‬‬
‫‪ ..‬ﻭﺍﳊﺪﻳﺚ ﻋﻦ ﻣﺴﺄﻟﺔ ﺍﻟﺸ‪‬ﻮﺭﻯ ﰲ ﺍﻹﺳﻼﻡ ‪ ،‬ﻻ ﻳﻜﻮﻥ ﺳﻠﻴﻤﺎﹰ ﺇﻻﹼ ﺑﺎﺳﺘﻨﺒﺎﻁ ﺩﻻﻻ‪‬ﺎ‬
‫ﻭﺃﺣﻜﺎﻣﻬﺎ ﻣﻦ ﺍﻟﻨﺼ‪‬ﲔ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﲔ ﺍﻟﺘﺎﻟﻴﲔ ‪ ،‬ﻭﺑﻌﺪﻡ ﻓﺮﺽ ﺃﻱ‪ ‬ﺗﺼﻮ‪‬ﺭﹴ ﺗﺎﺭﳜﻲ‪ ‬ﻋﻠﻰ ﻫﺬﻩ‬
‫ﺍﻟﺪﻻﻻﺕ ‪..‬‬
١٨٩  
ô`ÏB (#q‘ÒxÿR]w É=ù=s)ø9$# xá‹Î=xî $ˆàsù |MYä. öqs9ur ( öNßgs9 |MZÏ9 «!$# z`ÏiB 7pyJômu‘ $yJÎ6sù )
4 «!$# ’n?tã ö@©.uqtGsù |MøBz•tã #sŒÎ*sù ( Í•öDF{$# ’Îû öNèdö‘Ír$x©ur öNçlm; ö•ÏÿøótGó™$#ur öNåk÷]tã ß#ôã$$sù ( y7Ï9öqym

[ ١٥٩ : ‫ ( ] ﺁﻝ ﻋﻤﺮﺍﻥ‬tû,Î#Ïj.uqtGßJø9$# •=Ïtä† ©!$# ¨bÎ)

tûïÏ%©#Ï9 4’s+ö/r&ur ׎ö•yz «!$# y‰ZÏã $tBur ( $u‹÷R‘‰9$# Ío4quŠptø:$# ßì»tFyJsù &äóÓx« `ÏiB LäêŠÏ?ré& !$yJsù )
$tB #sŒÎ)ur |·Ïmºuqxÿø9$#ur ÄNøOM}$# uŽÈµ¯»t6x. tbqç7Ï^tGøgs† tûïÏ%©!$#ur ÇÌÏÈ tbqè=©.uqtGtƒ öNÍkÍh5u‘ 4’n?tãur (#qãZtB#uä

3“u‘qä© öNèdã•øBr&ur no4qn=¢Á9$# (#qãB$s%r&ur öNÍkÍh5t•Ï9 (#qç/$yftGó™$# tûïÏ%©!$#ur ÇÌÐÈ tbrã•Ïÿøótƒ öNèd (#qç6ÅÒxî

(#ätÂt“y_ur ÇÌÒÈ tbrã•ÅÁtG^tƒ öLèe ÞÓøöt7ø9$# ãNåku5$|¹r& !#sŒÎ) tûïÏ%©!$#ur ÇÌÑÈ tbqà)ÏÿZムöNßg»uZø%y—u‘ $£JÏBur öNæhuZ÷•t/

ÇÍÉÈ tûüÏJÎ=»©à9$# •=Ïtä† Ÿw ¼çm¯RÎ) 4 «!$# ’n?tã ¼çnã•ô_r'sù yxn=ô¹r&ur $xÿtã ô`yJsù ( $ygè=÷WÏiB ×py¥ÍhŠy™ 7py¥ÍhŠy™

tûïÏ%©!$# ’n?tã ã@ŠÎ6¡¡9$# $yJ¯RÎ) ÇÍÊÈ @@‹Î6y™ `ÏiB NÍköŽn=tã $tB y7Í´¯»s9'ré'sù ¾ÏmÏJù=àß y‰÷èt/ t•|ÁtGR$# Ç`yJs9ur

`yJs9ur ÇÍËÈ ÒOŠÏ9r& ë>#x‹tã óOßgs9 š•Í´¯»s9'ré& 4 Èd,ysø9$# ÎŽö•tóÎ/ ÇÚö‘F{$# ’Îû tbqäóö7tƒur }¨$¨Z9$# tbqßJÎ=ôàtƒ

[ ٤٣ – ٣٦ : ‫ ( ] ﺍﻟﺸﻮﺭﻯ‬Í‘qãBW{$# ÏQ÷“tã ô`ÏJs9 y7Ï9ºsŒ ¨bÎ) t•xÿxîur uŽy9|¹

‫ﺔ‬‫ ﰲ ﺗﻌﺎﻣﻠﻪ ﻣﻊ ﺍﻟﺮﻋﻴ‬، r ‫ ﻟﻨﺎ ﺗﻮﺟﻴﻪ ﺍﷲ ﺗﻌﺎﱃ ﻭﺃﻣﺮﻩ ﻟﺮﺳﻮﻟﻪ‬‫ﺭ‬‫ﺼﻮ‬‫ﻝﹸ ﻳ‬‫ ﺍﻷﻭ‬‫ ﺍﻟﻨﺺ‬..
‫ ﻭﻣﻜﺎﻥ‬‫ ﻟﻜﻞﱢ ﺣﺎﻛﻢﹴ ﰲ ﻛﻞﱢ ﺯﻣﺎﻥ‬‫ ﻭﻫﻮ ﺧﻄﺎﺏ‬، ‫ﻢ‬‫ ﻛﺤﺎﻛ‬‫ ﺃﻱ‬، ‫ﻢ‬‫ ﻟﹶﻬ‬‫ ﻭﻛﻘﺎﺋﺪ‬، ‫ﻛﺮﺳﻮﻝ‬
.. ‫ﺔ ﻛﻤﺎ ﻳﺮﻳﺪﻫﺎ ﺍﷲ ﺗﻌﺎﱃ‬‫ﺭ ﻟﻨﺎ ﰲ ﺩﻻﻻﺗﻪ ﺍﳌﻄﻠﻘﺔ ﻋﻼﻗﺔ ﺍﳊﺎﻛﻢ ﻣﻊ ﺍﻟﺮﻋﻴ‬‫ ﻓﻬﻮ ﻳﺼﻮ‬..
‫ ﻗﹸﺮﺁﱐﱟ‬‫( ﺗﺮﺩ ﰲ ﻗﻠﺐ ﻧﺺ‬ ( Í•öDF{$# ’Îû öNèdö‘Ír$x©ur ) : ‫ﺔ‬‫ﻭﻧﺮﻯ ﻓﻴﻪ ﺃﻥﱠ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‬
.. ‫ﺔ ﻟﻠﺤﺎﻛﻢ‬‫ﺭ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻷﻭﺍﻣﺮ ﺍﻹﳍﻴ‬‫ﻳﺼﻮ‬
( 4 «!$# ’n?tã ö@©.uqtGsù |MøBz•tã #sŒÎ*sù ( Í•öDF{$# ’Îû öNèdö‘Ír$x©ur öNçlm; ö•ÏÿøótGó™$#ur öNåk÷]tã ß#ôã$$sù )
‫ ﻓﻮﺭﻭﺩﻩ‬.. ‫ﻫﺮ ﺍﻹﺳﻼﻡ‬‫ ﻣﻦ ﺟﻮ‬‫ ﺇﳍﻲ‬‫ ﻣﺸﺎﻭﺭﺓ ﺍﳊﺎﻛﻢ ﻟﻠﻤﺤﻜﻮﻣﲔ ﺃﻣﺮ‬.. ‫ ﺇﺫﺍﹰ‬..
‫ﻪ‬‫ ﻷﻧ‬، ‫ﻠﹾﺰﹺﻣﺔ ﻟﻠﺤﺎﻛﻢ‬‫ ﻭﻫﺬﻩ ﺍﳌﺸﻮﺭﺓ ﻣ‬.. ( ( Í•öDF{$# ’Îû öNèdö‘Ír$x©ur ) ‫ﺑﺼﻴﻐﺔ ﺍﻷﻣﺮ ﻟﻴﺲ ﻋﺒﺜﺎﹰ‬
‫‪١٩٠ ‬‬ ‫‪‬‬
‫ﻻ ﺩﺍﻋﻲ ﳍﺎ ﺇﻥ ﱂ ﺗﻜﻦ ﻣ‪‬ﻠﹾﺰﹺﻣﺔ ‪ ..‬ﻓﻬﻞ ﻣﻦ ﺍﳌﻌﻘﻮﻝ ﺃﻥﹾ ﳜﺼ‪‬ﺺ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻜﺮﱘ‬
‫ﻧﺼ‪‬ﺎﹰ ﺑﺼﻴﻐﺔ ﺍﻷﻣ‪‬ﺮ ‪ ،‬ﻧﺘﻴﺠﺔ ﺗﻨﻔﻴﺬﻩ ﻛﻌﺪﻣﻬﺎ ؟!!!!!!! ‪..‬‬
‫‪ ..‬ﻭﺑﻌﺪ ﻣﺸﺎﻭﺭﺓ ﺍﳊﺎﻛﻢ ﻟﻠﻤﺤﻜﻮﻣﲔ ‪ ،‬ﻭﺍﻷﺧﺬ ﺑﻨﺘﻴﺠﺘﻬﺎ ‪ ،‬ﻭﻋﺰﻡ ﺍﻷﻣ‪‬ﺮ ﻋﻠﻰ ﺫﻟﻚ ‪،‬‬
‫ﻣﻦ ﺧﻼﻝ ﺁﻟﻴ‪‬ﺔ ﺗﺮﻛﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﻣﻔﺘﻮﺣﺔ ‪ ،‬ﻟﺘﻜﻮﻥ ﻣﻨﺎﺳﺒﺔ ﻟﻠﺴﻮﻳ‪‬ﺔ ﺍﳊﻀﺎﺭﻳ‪‬ﺔ ﺍﳋﺎﺻ‪‬ﺔ ﺑﻜﻞﱢ‬
‫ﺟﻴﻞ ‪ ..‬ﺑﻌﺪ ﺫﻟﻚ ‪ ..‬ﺃﻱ ﺑﻌﺪ ﺃﻥ ﻳﺄﺧﺬ ﺍﳊﺎﻛﻢ ﲟﺸﻮﺭﺓ ﺍﶈﻜﻮﻣﲔ ‪ ،‬ﻳﺄﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ﺍﳊﺎﻛﻢ‬
‫) ‪’Îû öNèdö‘Ír$x©ur‬‬ ‫ﺑﺎﻟﺘﻮﻛﱡﻞ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺗﻨﻔﻴﺬ ﻣﺎ ﰎﱠ ﺍﻟﻌﺰﻡ ﻋﻠﻴﻪ ﻛﻨﺘﻴﺠﺔ ﻟﺘﻠﻚ ﺍﳌﺸﻮﺭﺓ ‪:‬‬
‫‪.. ( tû,Î#Ïj.uqtGßJø9$# •=Ïtä† ©!$# ¨bÎ) 4 «!$# ’n?tã ö@©.uqtGsù |MøBz•tã #sŒÎ*sù ( Í•öDF{$#‬‬
‫‪ ..‬ﺇﺫﺍﹰ ‪ ..‬ﰲ ﻋﻼﻗﺔ ﺍﳊﺎﻛﻢ ﻣﻊ ﺍﶈﻜﻮﻣﲔ ‪ ،‬ﻧﺮﻯ ﻧﺼ‪‬ﺎﹰ ﻣ‪‬ﺠ‪‬ﻤ‪‬ﻼﹰ ﳛﻤﻞ ﻛﻠﻴ‪‬ﺎﺕ ﻫﺬﻩ‬
‫ﺍﳌﺴﺄﻟﺔ ‪ ،‬ﺩﻭﻥ ﺗﻘﻴﻴﺪ ﺍ‪‬ﺘﻤﻊ ﺑﺂﻟﻴ‪‬ﺔ ﳏﺪ‪‬ﺩﺓ ‪ ،‬ﻓﺎﻟﺜﺎﺑﺖ ﻫﻮ ﻣﺸﺎﻭﺭﺓ ﺍﳊﺎﻛﻢ ﻟﻠﻤﺤﻜﻮﻣﲔ ‪،‬‬
‫ﻭﺍﻟﻌﻔﻮ ﻋﻨﻬﻢ ‪ ،‬ﻭﺍﻻﺳﺘﻐﻔﺎﺭ ﳍﻢ ‪ ..‬ﻭﺑﻌﺪ ﻋﺰﻡ ﺍﻷﻣﺮ ﻛﻨﺘﻴﺠﺔ ﳍﺬﻩ ﺍﳌﺸﻮﺭﺓ ﺍﻟﱵ ﻳﺄﻣﺮ ﺍﷲ‬
‫ﺗﻌﺎﱃ ‪‬ﺎ ‪ ،‬ﻳﻜﻮﻥ ﺍﻟﻌﻤﻞ ﲟﺎ ﻳﺮﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﺧﻼﻝ ﺍﻟﺘﻮﻛﱡﻞ ﻋﻠﻴﻪ ‪..‬‬
‫) ‪¨bÎ) 4 «!$# ’n?tã ö@©.uqtGsù |MøBz•tã #sŒÎ*sù ( Í•öDF{$# ’Îû öNèdö‘Ír$x©ur öNçlm; ö•ÏÿøótGó™$#ur öNåk÷]tã ß#ôã$$sù‬‬

‫‪( tû,Î#Ïj.uqtGßJø9$# •=Ïtä† ©!$#‬‬

‫‪ ..‬ﻫﺬﺍ ﰲ ﻋﻼﻗﺔ ﺍﳊﺎﻛﻢ ﺑﺎﶈﻜﻮﻣﲔ ﻋﱪ ﻧﺺ‪ ‬ﻳ‪‬ﺼﻮ‪‬ﺭ‪ ‬ﻟﻨﺎ ﺍﻷﻣﺮ ﺍﺑﺘﺪﺍﺀً ﻣﻦ ﺭﺃﺱ ﺍﳍﺮﻡ‬
‫ﺍﻟﺴﻴﺎﺳﻲ ﺑﺎﺗ‪‬ﺠﺎﻩ ﺍﻟﻘﺎﻋﺪﺓ ‪..‬‬
‫‪ ..‬ﺃﻣ‪‬ﺎ ﺍﻟﻨﺺ‪ ‬ﺍﻟﺜﺎﱐ ﻓﻴﺼﻮ‪‬ﺭ ﻟﻨﺎ ﻣﺴﺄﻟﺔ ﺍﻟﺸﻮﺭﻯ ﺍﺑﺘﺪﺍﺀً ﻣﻦ ﺍﻟﻘﺎﻋﺪﺓ ‪ ،‬ﻋﱪ ﻭﺻﻒ ﺍﷲ‬
‫) ‪öNèdã•øBr&ur‬‬ ‫ﺗﻌﺎﱃ ﻟﻌﺒﺎﺩﻩ ﺍﳌﻠﺘﺰﻣﲔ ﲟﻨﻬﺠﻪ ‪ ،‬ﻭﺍﳌﺘ‪‬ﺼﻔﲔ ﺑﺼﻔﺎﺕ ﻋﺪﻳﺪﺓ ﻳﻮﺭﺩﻫﺎ ﺍﻟﻨﺺ‪ ، ‬ﻣﻨﻬﺎ‬
‫( ‪ ،‬ﻣﻊ ﺗﻮﺟﻴﻬﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﻭﺃﻭﺍﻣﺮﻩ ﺍﻟﱵ ﳚﺐ ﻋﻠﻰ ﻫﺆﻻﺀ ﺍﻟﻌﺒﺎﺩ ﺃﻥﹾ‬ ‫©‪öNæhuZ÷•t/ 3“u‘qä‬‬

‫ﻳﺘ‪‬ﺒﻌﻮﻫﺎ ‪..‬‬
‫‪١٩١ ‬‬ ‫‪‬‬
‫‪ ..‬ﻭﰲ ﻋﻼﻗﺔ ﺃﺑﻨﺎﺀ ﺍ‪‬ﺘﻤﻊ ﻣﻊ ﺑﻌﻀﻬﻢ – ﺣ‪‬ﻜﱠﺎﻣﺎﹰ ﻭﳏﻜﻮﻣﲔ – ﻓﺈﻧ‪‬ﻨﺎ ﻧﺮﻯ ﺃﻥﹼ ﺍﻟﻌﺒﺎﺭﺓ‬
‫ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪ ( öNæhuZ÷•t/ 3“u‘qä© öNèdã•øBr&ur ) :‬ﺗﺼﻒ ﺟﺎﻧﺒﺎﹰ ﻣﻦ ﺣﺎﻝ ﺍﳌﺆﻣﻨﲔ ﺍﳌﺘﻮﻛﱢﻠﲔ ﻋﻠﻰ ﺍﷲ‬
‫ﺗﻌﺎﱃ ‪ .....‬ﻭﰲ ﻭﺭﻭﺩ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻭﺳﻂ ﻋﺒﺎﺭﺍﺕ ﺗﺒﻴ‪‬ﻦ ﺻﻔﺎﺕ ﺃﻭﻟﺌﻚ ﺍﳌﺆﻣﻨﲔ ‪،‬‬
‫ﺇﺷﺎﺭﺓﹲ ﺇﱃ ﺃﻥﱠ ﲢﻘﱡﻖ ﻣﺴﺄﻟﺔ ﺍﻟﺸﻮﺭﻯ ﺍﳌﻌﻨﻴﺔ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ ) ‪ ( öNæhuZ÷•t/ 3“u‘qä© öNèdã•øBr&ur‬ﻳﻜﻮﻥ‬
‫ﻋﻠﻰ ﺃﻛﻤﻞ ﺣﺎﻝ ﺣﻴﻨﻤﺎ ﻳﺘ‪‬ﺼﻒ ﻓﺎﻋﻠﻮﻫﺎ ﺑﺎﻟﺼﻔﺎﺕ ﺍﻟﱵ ﺗﺒﻴ‪‬ﻨﻬﺎ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﶈﻴﻄﺔ ‪‬ﺎ‬
‫‪ ...‬ﻭﻫﺬﻩ ﺍﻟﺼ‪‬ﻔﺎﺕ ﻫﻲ ‪:‬‬
‫‪( (#qãZtB#uä tûïÏ%©#Ï9 ) -‬‬
‫‪( tbqè=©.uqtGtƒ öNÍkÍh5u‘ 4’n?tãur ) -‬‬
‫‪( |·Ïmºuqxÿø9$#ur ÄNøOM}$# uŽÈµ¯»t6x. tbqç7Ï^tGøgs† tûïÏ%©!$#ur ) -‬‬
‫‪( tbrã•Ïÿøótƒ öNèd (#qç6ÅÒxî $tB #sŒÎ)ur ) -‬‬
‫‪( öNÍkÍh5t•Ï9 (#qç/$yftGó™$# tûïÏ%©!$#ur ) -‬‬
‫‪( no4qn=¢Á9$# (#qãB$s%r&ur ) -‬‬
‫‪( öNæhuZ÷•t/ 3“u‘qä© öNèdã•øBr&ur ) -‬‬
‫‪( tbqà)ÏÿZムöNßg»uZø%y—u‘ $£JÏBur ) -‬‬
‫‪( tbrã•ÅÁtG^tƒ öLèe ÞÓøöt7ø9$# ãNåku5$|¹r& !#sŒÎ) !tûïÏ%©!$#ur ) -‬‬
‫‪ ..‬ﻭﺍﻧﺘﺼﺎﺭﻫﻢ ﺣﻴﻨﻤﺎ ﻳﺼﻴﺒﻬﻢ ﺍﻟﺒﻐﻲ ‪ ،‬ﱂ ﻳﺘﺮﻛﹾﻪ‪ ‬ﺍﷲ ﺗﻌﺎﱃ ﻣﻔﺘﻮﺣﺎﹰ ‪ ،‬ﺑﻞ ﻗﻴ‪‬ﺪﻩ ‪ ،‬ﻣﺒﻴ‪‬ﻨﹰﺎ‬
‫ﺃﻥﱠ ﺍﳊﺪ‪ ‬ﺍﻷﻋﻠﻰ ﻫﻮ ﺃﻥ ﺗﻘﺎﺑﻞ ﺍﻟﺴﻴ‪‬ﺌﺔ ﺑﺴﻴﺌﺔ ﻣﺜﹾﻠﻬﺎ ‪ ،‬ﻭﺃﻥﱠ ﺍﻟﻌﻔﻮ ﻭﺍﻹﺻﻼﺡ ﻭﺍﻟﺼﱪ ﻭﺍﻟﻐﻔﺮﺍﻥ‬
‫ﻳﺴﻤﻮ ﺑﺎﻹﻧﺴﺎﻥ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫‪١٩٢ ‬‬ ‫‪‬‬
‫‪•=Ïtä† Ÿw ¼çm¯RÎ) 4 «!$# ’n?tã ¼çnã•ô_r'sù yxn=ô¹r&ur $xÿtã ô`yJsù ( $ygè=÷WÏiB ×py¥ÍhŠy™ 7py¥ÍhŠy™ (#ätÂt“y_ur‬‬ ‫)‬
‫‪$yJ¯RÎ) ÇÍÊÈ @@‹Î6y™ `ÏiB NÍköŽn=tã $tB y7Í´¯»s9'ré'sù ¾ÏmÏJù=àß y‰÷èt/ t•|ÁtGR$# Ç`yJs9ur ÇÍÉÈ tûüÏJÎ=»©à9$#‬‬

‫‪óOßgs9 š•Í´¯»s9'ré& 4 Èd,ysø9$# ÎŽö•tóÎ/ ÇÚö‘F{$# ’Îû tbqäóö7tƒur }¨$¨Z9$# tbqßJÎ=ôàtƒ tûïÏ%©!$# ’n?tã ã@ŠÎ6¡¡9$#‬‬

‫‪ ] ( Í‘qãBW{$# ÏQ÷“tã ô`ÏJs9 y7Ï9ºsŒ ¨bÎ) t•xÿxîur uŽy9|¹ `yJs9ur ÇÍËÈ ÒOŠÏ9r& ë>#x‹tã‬ﺍﻟﺸﻮﺭﻯ ‪– ٤٠ :‬‬
‫‪[ ٤٣‬‬
‫ﻓﻔﻲ ﳎﺘﻤﻊ ﻳﺘ‪‬ﺼﻒ ‪‬ﺬﻩ ﺍﻟﺼ‪‬ﻔﺎﺕ ‪ ،‬ﺗ‪‬ﻌﻄﻲ ﻣﺴﺄﻟﺔ ﺍﻟﺸﻮﺭﻯ ﲦﺎﺭﻫﺎ ﻋﻠﻰ ﺃﻛﻤﻞ ﻭﺟﻪ ‪،‬‬
‫ﻭﻛﻠﱠﻤﺎ ﺍﺑﺘﻌﺪ ﺃﺑﻨﺎﺀ ﺍﻷﻣ‪‬ﺔ ﻋﻦ ﻫﺬﻩ ﺍﻟﺼ‪‬ﻔﺎﺕ ‪ ،‬ﻛﻠﱠﻤﺎ ﻓﻘﺪﺕ ﻣﺴﺄﻟﺔ ﺍﻟﺸﻮﺭﻯ ﺭﻭﺣﻬﺎ ‪،‬‬
‫ﻭﻛﻠﱠﻤﺎ ﺃﺻﺒﺤﺖ ﳎﺮ‪‬ﺩ ﺁﻟﻴ‪‬ﺔ‪ ‬ﻣﺎﺩﻳﺔ‪ ‬ﻓﺎﻗﺪﺓ‪ ‬ﻟﻠﺤﻴﺎﺓ ﺍﻟﱵ ﻓﹸﺮﹺﺿ‪‬ﺖ‪ ‬ﻣﺴﺄﻟﺔ ﺍﻟﺸﻮﺭﻯ ﻣﻦ ﺃﺟﻠﻬﺎ ‪..‬‬
‫‪ ..‬ﻭﻣﺎ ﻧﺮﺍﻩ ﺃﻥﱠ ﺍﷲ ﺗﻌﺎﱃ ﱂ ﳛﺪ‪‬ﺩ ﳍﺬﻩ ﺍﻟﺸﻮﺭﻯ ﺁﻟﻴ‪‬ﺔ ﺑﻌﻴﻨﻬﺎ ‪ ،‬ﻛﻮﺻﻔﺔ‪ ‬ﺻﺎﳊﺔ‪ ‬ﻟﻜﻞﱢ‬
‫ﺯﻣﺎﻥ‪ ‬ﻭﻣﻜﺎﻥ ‪ ..‬ﻭﺑﺬﻟﻚ ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﻟﻨﺎ ‪ :‬ﺇﻥﱠ ﺃﺩﻭﺍﺕ ﺗﻨﻔﻴﺬ ﺍﻟﺸﻮﺭﻯ ‪ ،‬ﻭﺁﻟﻴ‪‬ﺎﺕ‬
‫ﺟﺰﺋﻴ‪‬ﺎ‪‬ﺎ ﺍﳊﻀﺎﺭﻳ‪‬ﺔ ‪ ،‬ﻣﻔﺘﻮﺣﺔﹲ ﺃﻣﺎﻣﻜﻢ ‪ ،‬ﻟﺘﻮﺍﻛﺒﻮﺍ – ﰲ ﻣ‪‬ﻤ‪‬ﺎﺭﺳﺘﻬﺎ – ﺁﺧﺮ ﺍﳌﹸﻌﻄﻴﺎﺕ‬
‫ﺍﳊﻀﺎﺭﻳ‪‬ﺔ ‪ ..‬ﻓﺒﻤﻘﺪﺍﺭ ﻣﺎ ﺗﻘﺘﺮﺏ ﺍﻟﺸﻮﺭﻯ ﻣﻦ ﺍﻟﻌﺪﻝ ﻭﺍﳌﺴﺎﻭﺍﺓ ﻭﺗﻜﺎﻓﺆ ﺍﻟﻔﺮﺹ ﺑﲔ ﺃﺑﻨﺎﺀ‬
‫ﺍﻷﻣ‪‬ﺔ ‪ ،‬ﲟﻘﺪﺍﺭ ﻣﺎ ﺗﻜﻮﻥ ﺃﻗﺮﺏ ﺇﱃ ﻣ‪‬ﺮﺍﺩ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻗﻮﻟﻪ ‪( öNæhuZ÷•t/ 3“u‘qä© öNèdã•øBr&ur ) :‬‬
‫‪ ،‬ﻭﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪.. ( ( Í•öDF{$# ’Îû öNèdö‘Ír$x©ur ) :‬‬
‫‪ ..‬ﻭﻗﺪ ﻗﺎﺩﺕ ﺍﻟﻌﺼﺒﻴ‪‬ﺎﺕ ﺍﻟﻄﺎﺋﻔﻴ‪‬ﺔ ﻭﺍﳌﺬﻫﺒﻴ‪‬ﺔ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻻﺗ‪‬ﺠﺎﻫﺎﺕ ﺍﻟﻔﻜﺮﻳ‪‬ﺔ ﻭﺍﻟﺜﱠﻘﺎﻓﻴ‪‬ﺔ‬
‫ﺑﲔ ﺃﺑﻨﺎﺀ ﺍﻷﻣ‪‬ﺔ ‪ ،‬ﺇﱃ ﺇﻟﺒﺎﺱ ﻣﺴﺄﻟﺔ ﺍﻟﺸ‪‬ﻮﺭﻯ ﺛﻴﺎﺏ ﺍﻟﺘﺎﺭﻳﺦ ‪ ،‬ﻭﺇﱃ ﲢﺪﻳﺪ ﺃﺩﻭﺍ‪‬ﺎ ﻭﺁﻟﻴ‪‬ﺎ‪‬ﺎ‬
‫ﲝﻴﺚ ﻻ ﺗﺘﺠﺎﻭﺯ ﻭﺍﻗﻊ ﺍﻟﺸﻮﺭﻯ ﰲ ﺍﻟﻌﻘﻮﺩ ﺍﻷﻭﱃ ﺍﻟﺘﺎﻟﻴﺔ ﻟﻮﻓﺎﺓ ﺍﻟﻨﱯ ‪ .. r‬ﻓﺪﻻﻻﺕ‬
‫ﺍﻟﻌﺒﺎﺭﺗﲔ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺘﲔ ]] ) ‪ [[ ( ( Í•öDF{$# ’Îû öNèdö‘Ír$x©ur ) ... ( öNæhuZ÷•t/ 3“u‘qä© öNèdã•øBr&ur‬ﰎﱠ‬
‫ﺃﺳﺮ‪‬ﻫﺎ ﻭﺳﺠﻨﻬﺎ – ﻋﻨﺪﻫﻢ – ﰲ ﺇﻃﺎﺭ ﺍﻟﺘﺎﺭﻳﺦ ‪ ..‬ﻭﺑﺬﻟﻚ ﰎﱠ – ﻋﻨﺪﻫﻢ – ﺍﻟﻘﻔﺰ ﻓﻮﻕ‬
‫ﺣﻘﻴﻘﺔ ﺩﻻﻻﺕ ﻫﺎﺗﲔ ﺍﻟﻌﺒﺎﺭﺗﲔ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺘﲔ ﺍﻟﱵ ﻫﻲ ﻓﻮﻕ ﺍﻟﺘﺎﺭﻳﺦ ﻭﺭﺟﺎﻻﺗﻪ ‪..‬‬
‫‪١٩٣ ‬‬ ‫‪‬‬
‫‪ ..‬ﻭﻟﻮ ﻋﺪﻧﺎ ﺇﱃ ﺍﻟﺘﺎﺭﻳﺦ ﻟﺮﺃﻳﻨﺎ ﺃﻥﱠ ﺁﻟﻴ‪‬ﺔ ﻭﺻﻮﻝ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﹼﺎﺏ ﻟﻠﺴﻠﻄﺔ ﻛﺎﻧﺖ ))‬
‫ﺑﺎﻟﻨﺴﺒﺔ ﻵﻟﻴ‪‬ﺎﺕ ﻋﺼﺮﻧﺎ (( ﺃﻗﺮﺏ ﺇﱃ ﺁﻟﻴ‪‬ﺔ ﺗﺴﻠﹼﻢ ﻭﱄ ﺍﻟﻌﻬﺪ ﻟﻠﺴﻠﻄﺔ ﺑﻌﺪ ﻣﻮﺕ ﺍﳌﻠﻚ ‪..‬‬
‫‪ ..‬ﻭﻟﻮ ﻋﺪﻧﺎ ﺇﱃ ﺍﻟﺘﺎﺭﻳﺦ ﻟﺮﺃﻳﻨﺎ ﺃﻥﱠ ﻭﺻﻮﻝ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻔﹼﺎﻥ ﺇﱃ ﺍﻟﺴﻠﻄﺔ ﻛﺎﻧﺖ ﻧﺘﻴﺠﺔ‬
‫ﺍﺧﺘﻴﺎﺭﹴ ﻣﻦ ﺳﺘ‪‬ﺔ ﺭﺟﺎﻝ ﺣﺪ‪‬ﺩﻫﻢ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﹼﺎﺏ ﻗﺒﻞ ﻣﻮﺗﻪ ‪ ،‬ﻭﻛﺂﻟﻴ‪‬ﺔ ﻭﺻﻮﻝ ﻟﻠﺤﻜﻢ‬
‫ﺑﺎﻟﻨﺴﺒﺔ ﻵﻟﻴ‪‬ﺎﺕ ﻋﺼﺮﻧﺎ ‪ ،‬ﻧﺮﻯ ﺃﻥﱠ ﻭﺻﻮﻝ ﻋﺜﻤﺎﻥ ﻟﻠﺤﻜﻢ ﺃﻗﺮﺏ ﻣﺎ ﻳﻜﻮﻥ ﻟﺘﻌﻴﲔ ﺍﻟﺒﺪﻳﻞ‬
‫ﻣﻦ ﻗ‪‬ﺒ‪‬ﻞ ﺍﳊﺎﻛﻢ ﻗﺒﻞ ﻣﻮﺕ ﺍﳊﺎﻛﻢ ‪..‬‬
‫‪ ..‬ﻭﻟﻮ ﻋﺪﻧﺎ ﺇﱃ ﺍﻟﺘﺎﺭﻳﺦ ﻟﺮﺃﻳﻨﺎ ﺃﻥﱠ ﺁﻟﻴ‪‬ﺔ ﻭﺻﻮﻝ ﻋﻠﻲ‪ ‬ﻟﻠﺴﻠﻄﺔ ﻛﺎﻧﺖ ﺃﻗﺮﺏ ﺇﱃ ﺁﻟﻴ‪‬ﺎﺕ‬
‫ﺍﻻﻧﺘﺨﺎﺏ ﰲ ﻋﺼﺮﻧﺎ ‪ ،‬ﻭﻟﻜﻨ‪‬ﻬﺎ ﻛﺎﻧﺖ ﺁﻟﻴ‪‬ﺔ ﳏﺪﻭﺩﺓ ﱂ ﺗﺸﻤﻞ ﻛﻞﱠ ﺍﻻﺗ‪‬ﺠﺎﻫﺎﺕ ﰲ ﺍﻷﻣ‪‬ﺔ ‪،‬‬
‫ﻭﻟﺬﻟﻚ ﺗﺮﺑ‪‬ﺺ ‪‬ﺎ ﺍﻟﻜﺜﲑﻭﻥ ‪ ،‬ﳑ‪‬ﺎ ﺃﻧﺘﺞ ﺗﺸﺮﺫﻣﺎﹰ ﻭﻗﺘﺎﻻﹰ ﻣﺎ ﺯﻟﻨﺎ ﻧﻌﺎﱐ ﻣﻦ ﻧﺘﺎﺋﺠﻪ ﺣﱴ ﺍﻵﻥ ‪،‬‬
‫ﻛﻤﻌﺮﻛﺔ ﺍﳉﻤﻞ ﻭﻣﻌﺮﻛﺔ ﺻﻔﹼﲔ ﻭﻏﲑﻫﺎ ﻣﻦ ﺍ‪‬ﺎﺯﺭ ﺍﻟﱵ ﻧﺘﺠﺖ ﻋﻦ ﺫﻟﻚ ‪..‬‬
‫‪ ..‬ﻭﻟﻮ ﻋﺪﻧﺎ ﺇﱃ ﺍﻟﺘﺎﺭﻳﺦ ﻟﺮﺃﻳﻨﺎ ﺃﻥﱠ ﺁﻟﻴ‪‬ﺔ ﺍﺳﺘﻼﻡ ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﺃﰊ ﺳﻔﻴﺎﻥ ﻟﻠﺴﻠﻄﺔ ﻛﺎﻧﺖ‬
‫ﺃﻗﺮﺏ ﺇﱃ ﺁﻟﻴ‪‬ﺎﺕ ﺍﻻﻧﻘﻼﺑﺎﺕ ﺍﻟﻌﺴﻜﺮﻳ‪‬ﺔ ﰲ ﻋﺼﺮﻧﺎ ‪ ..‬ﻭﺑﻌﺪ ﺫﻟﻚ ﺣﻮ‪‬ﻝ ﻣﻌﺎﻭﻳﺔ ﺍﳊﻜﻢ ﰲ‬
‫ﺍ‪‬ﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ‪ ‬ﺇﱃ ﺣﻜﻢﹴ ﻣﻠﻜﻲ‪ ‬ﻗﺴﺮﻱ‪ ، ‬ﻗﺎﺭﺋﺎﹰ – ﺩﻭﻥ ﺍﻛﺘﺮﺍﺙ‪ ‬ﺑﺄﺣﺪ – ﺩﻻﻻﺕ ﻗﻮﻟﻪ‬
‫ﺗﻌﺎﱃ ‪ ، ( öNæhuZ÷•t/ 3“u‘qä© öNèdã•øBr&ur ) :‬ﻋﻠﻰ ﺃﻧ‪‬ﻬﺎ ‪ ) :‬ﻭﺃﻣﺮﻫﻢ ﺷﻮﺭﺑﺔ ﺑﻴﻨﻬﻢ ( ‪ ،‬ﻭﺩﻻﻻﺕ‬
‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ ، ( ( Í•öDF{$# ’Îû öNèdö‘Ír$x©ur ) :‬ﻋﻠﻰ ﺃﻧ‪‬ﻬﺎ ‪ ) :‬ﻭ‪‬ﺗ‪‬ﻌ‪‬ﺘ‪‬ﻌ‪‬ﻬ‪‬ﻢ ﰲ ﺍﻷﻣﺮ ( ‪ .....‬ﻭﻣﻨﺬ‬
‫ﺫﻟﻚ ﺍﳊﲔ ﺃﺻﺒﺤﺖ ﺍﻷﻣ‪‬ﺔ ﺗﻌﻴﺶ ﻣﻨﻬﺞ ﺍﻟﺸﻮﺭﺑﺔ ﻫﺬﺍ ‪ ،‬ﻭﻣﻨﻬﺞ ﺍﻟﺘﻌﺘﻌﺔ ‪ ..‬ﻭﰲ ﺍﻟﺪﻭﻟﺘﲔ‬
‫ﺍﻷﻣﻮﻳ‪‬ﺔ ﻭﺍﻟﻌﺒﺎﺳﻴ‪‬ﺔ ﱂ ﻳﻜﻦ ﻫﻨﺎﻙ ﺷﻲﺀٌ ﻟﻪ ﺫﺭ‪‬ﺓ ﺗﻌﻠﹼﻖ ﺑﺎﻟﺸﻮﺭﻯ ‪ ،‬ﻓﺄﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻫﻮ ﺃﻣﲑ‪‬‬
‫ﻟﻠﻤﺆﻣﻨﲔ ﻷﻧ‪‬ﻪ ﻣﻮﻟﻮﺩ‪ ‬ﻣﻦ ﺃﺳﺮﺗﻪ ﺍﻟﱵ ﺍﺣﺘﻜﺮﺕ ﻟﻨﻔﺴﻬﺎ ﺍﳊﻜﻢ ‪..‬‬
‫‪ ..‬ﻭﻣﺎ ﻧﺮﺍﻩ ﺃﻥﱠ ﺁﻟﻴ‪‬ﺎﺕ ﺍﺳﺘﻼﻡ ﺍﳊﻜﻢ ﰲ ﺍﳉﻴﻞ ﺍﻷﻭ‪‬ﻝ ﻣ‪‬ﺨﺘﻠﻔﺔﹲ ﻣﺎ ﺑﲔ ﺧﻠﻴﻔﺔ ﻭﺁﺧﺮ ‪،‬‬
‫ﻭﻧﺮﻯ ﻣﻦ ﺧﻼﻝ ﺩﺭﺍﺳﺘﻨﺎ ﻟﻠﺘﺎﺭﻳﺦ ﺃﻥﹼ ﻫﺬﻩ ﺍﻵﻟﻴ‪‬ﺎﺕ ﱂ ﺗﻜﻦ ﻣﻘﻨﻌﺔ ﻟﻠﻜﺜﲑﻳﻦ ﻣﻦ ﺭﺟﺎﻝ‬
‫ﺫﻟﻚ ﺍﳉﻴﻞ ‪ ،‬ﻭﰲ ﻣﻌﺮﻛﺔ ﺍﳉﻤﻞ ﻭﺻﻔﹼﲔ ﻭﳎﺰﺭﺓ ﻛﺮﺑﻼﺀ ﻭﻏﲑﻫﺎ ﺃﻛﱪ‪ ‬ﺩﻟﻴﻞﹴ ﻋﻠﻰ ﺫﻟﻚ ‪..‬‬
‫‪١٩٤ ‬‬ ‫‪‬‬
‫‪ ..‬ﻭﺣﱴ ﻟﻮ ﻓﺮﺿﻨﺎ ﺟﺪﻻﹰ ﺃﻥﱠ ﻫﺬﻩ ﺍﻵﻟﻴ‪‬ﺎﺕ ﻛﺎﻧﺖ ﻣﻘﻨﻌﺔ ﳉﻤﻴﻊ ﺃﺑﻨﺎﺀ ﺫﻟﻚ ﺍﳉﻴﻞ ‪،‬‬
‫ﻭﻛﺎﻧﺖ ﺿﺮﻭﺭﻳ‪‬ﺔ ﰲ ﻭﻗﺘﻬﺎ ‪ ،‬ﻟﻮ ﻓﺮﺿﻨﺎ ﺫﻟﻚ ﺟﺪﻻﹰ ‪ ،‬ﻓﻤﻦ ﺍﳌﺴﺘﺤﻴﻞ ﺃﻥ ﺗﻜﻮﻥ ﻣﻘﻨﻌﺔ ﰲ‬
‫ﺟﻴﻠﻨﺎ ﺃﻭ ﺻﺎﳊﺔ ﻟﻌﺼﺮﻧﺎ ‪ ..‬ﻓﺈﻥﹾ ﻛﺎﻥ ﻋﻠﻰ ﺍﳊﺎﻛﻢ ﺃﻥﹾ ﻳ‪‬ﻌﻴ‪‬ﻦ ﻣ‪‬ﻦ‪ ‬ﳜﻠﹸﻔﹸﻪ ‪ ،‬ﺃﻭ ﺃﻥﹾ ﳜﺘﺎﺭ ﺳﺘ‪‬ﺔ‬
‫ﳜﺘﺎﺭﻭﻥ ﻫﻢ ﻭﺍﺣﺪﺍﹰ ﻣﻨﻬﻢ ‪ ،‬ﺃﻭ ﻳﺘﺮ‪‬ﻙ ﺍﳊﻜﹾﻢ ﻟﻸﺩﻫﻰ ﻭﺍﻷﻗﻮﻯ ﻭﺍﻷﻛﺜﺮ ﻣﻜﺮﺍﹰ ‪ ،‬ﻟﻴﺴﺘﻮﱄ‬
‫ﻋﻠﻰ ﺍﳊﻜﻢ ﰒﱠ ﳛﻮ‪‬ﻟﻪ ﺇﱃ ﻧﻈﺎﻡ ﻣﻠﻜﻲ‪ ‬ﻗﺴﺮﻱ‪ ‬ﳛﻜﻢ ﺑﺎﺳﻢ ﺍﻹﺳﻼﻡ ‪ ،‬ﻓﺤﲔ ﺫﻟﻚ ‪ ،‬ﺗﻜﻮﻥ‬
‫ﻛﹸﻞﱡ ﺍﻷﻧﻈﻤﺔ ﺍﻟﺪﻳﻜﺘﺎﺗﻮﺭﻳ‪‬ﺔ ﰲ ﺍﻟﻌﺎﱂ ﺃﻧﻈﻤﺔﹰ ﺷﺮﻋﻴ‪‬ﺔﹰ ﰲ ﻣﻌﻴﺎﺭ ﻫﺬﺍ ﺍﻟﻮﺍﻗﻊ ﺍﻟﺘﺎﺭﳜﻲ ‪ ،‬ﺍﻟﺬﻱ‬
‫ﻳ‪‬ﻘﹶﺪ‪‬ﻣ‪‬ﻪ ﻋﺎﺑﺪﻭ ﺃﺻﻨﺎﻡ ﺍﻟﺘﺎﺭﻳﺦ ﻋﻠﻰ ﺃﻧ‪‬ﻪ ﻣﻦ ﺻﻠﺐ ﺷﺮﻳﻌﺔ ﺍﻹﺳﻼﻡ ‪..‬‬
‫‪ ..‬ﰲ ﺩﻭﻟﺘﻬﻢ ﺍﻟﺪ‪‬ﻳﻨﻴ‪‬ﺔ ﺍﻟﱵ ﻳﻄﺒ‪‬ﻠﻮﻥ ﻭﻳﺰﻣ‪‬ﺮﻭﻥ ﳍﺎ ﺑﻨﺎﺀ ﻋﻠﻰ ﻣﻨﻬﺞ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ ‪،‬‬
‫ﻛﻨﻤﻮﺫﺝ ﻳﺴﻌﻮﻥ ﺇﻟﻴﻪ ‪ ،‬ﻫﻞ ﺳﺘﻨﺘﻬﻲ ﺍﻟﺼﺮﺍﻋﺎﺕ ﺍﻟﺴﻴﺎﺳﻴ‪‬ﺔ ﰲ ﺳﺒﻴﻞ ﺍﻟﺴﻠﻄﺔ ﻭﺍﻟﺘﻤﺴ‪‬ﻚ ‪‬ﺎ‬
‫‪ ،‬ﻛﻨﻬﺎﻳﺔ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻔﹼﺎﻥ ‪ ،‬ﻛﻤﺎ ﻧﺮﻯ ﰲ ﻧﺼﻮﺹ ﻛﺘﺐ ﺍﻟﺘﺎﺭﻳﺦ ‪ ،‬ﻭﻣﻨﻬﺎ ﺍﻟﻨﺺ‪ ‬ﺍﻟﺘﺎﱄ ﻣﻦ‬
‫ﺗﺎﺭﻳﺦ ﺍﻟﻄﱪﻱ ؟!!! ‪..‬‬
‫]] ‪ ...........‬ﻭﺗﻮﻋﺪ ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺑﻜﺮ ﺍﺑﻦ ﺍﻟﺰﺑﲑ ﻭﻣﺮﻭﺍﻥ ﻓﻠﻤﺎ ﺩﺧﻞ ﻋﻠﻰ ﻋﺜﻤﺎﻥ‬
‫ﻫﺮﺑﺎ ﻭﺩﺧﻞ ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺑﻜﺮ ﻋﻠﻰ ﻋﺜﻤﺎﻥ ﻓﺄﺧﺬ ﺑﻠﺤﻴﺘﻪ ﻓﻘﺎﻝ ﺃﺭﺳﻞ ﳊﻴﱵ ﻓﻠﻢ ﻳﻜﻦ‬
‫ﺃﺑﻮﻙ ﻟﻴﺘﻨﺎﻭﳍﺎ ﻓﺄﺭﺳﻠﻬﺎ ﻭﺩﺧﻠﻮﺍ ﻋﻠﻴﻪ ﻓﻤﻨﻬﻢ ﻣﻦ ﳚﺆﻩ ﺑﻨﻌﻞ ﺳﻴﻔﻪ ﻭﺁﺧﺮ ﻳﻠﻜﺰﻩ ﻭﺟﺎﺀﻩ‬
‫ﺭﺟﻞ ﲟﺸﺎﻗﺺ ﻣﻌﻪ ﻓﻮﺟﺄﻩ ﰲ ﺗﺮﻗﻮﺗﻪ ﻓﺴﺎﻝ ﺍﻟﺪﻡ ﻋﻠﻰ ﺍﳌﺼﺤﻒ ﻭﻫﻢ ﰲ ﺫﻟﻚ ﻳﻬﺎﺑﻮﻥ‬
‫ﰲ ﻗﺘﻠﻪ ﻭﻛﺎﻥ ﻛﺒﲑﺍﹰ ﻭﻏﺸﻲ ﻋﻠﻴﻪ ﻭﺩﺧﻞ ﺁﺧﺮﻭﻥ ﻓﻠﻤﺎ ﺭﺃﻭﻩ ﻣﻐﺸﻴﺎﹰ ﻋﻠﻴﻪ ﺟﺮﻭﺍ ﺑﺮﺟﻠﻪ‬
‫ﻓﺼﺎﺣﺖ ﻧﺎﺋﻠﺔ ﻭﺑﻨﺎﺗﻪ ﻭﺟﺎﺀ ﺍﻟﺘﺠﻴﱯ ﳐﺘﺮﻃﺎﹰ ﺳﻴﻔﻪ ﻟﻴﻀﻌﻪ ﰲ ﺑﻄﻨﻪ ﻓﻮﻗﺘﻪ ﻧﺎﺋﻠﺔ ﻓﻘﻄﻊ‬
‫ﻳﺪﻫﺎ ﻭﺍﺗﻜﺄ ﺑﺎﻟﺴﻴﻒ ﻋﻠﻴﻪ ﰲ ﺻﺪﺭﻩ ﻭﻗﺘﻞ ﻋﺜﻤﺎﻥ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺒﻞ ﻏﺮﻭﺏ ﺍﻟﺸﻤﺲ‬
‫ﻭﻧﺎﺩﻯ ﻣﻨﺎﺩ ﻣﺎ ﳛﻞ ﺩﻣﻪ ﻭﳛﺮﺝ ﻣﺎﻟﻪ ﻓﺎﻧﺘﻬﺒﻮﺍ ﻛﻞ ﺷﻲﺀ ﰒ ﺗﺒﺎﺩﺭﻭﺍ ﺑﻴﺖ ﺍﳌﺎﻝ ﻓﺄﻟﻘﻰ‬
‫ﺍﻟﺮﺟﻼﻥ ﺍﳌﻔﺎﺗﻴﺢ ﻭﳒﻮﺍ ﻭﻗﺎﻟﻮﺍ ﺍﳍﺮﺏ ﺍﳍﺮﺏ ﻫﺬﺍ ﻣﺎ ﻃﻠﺐ ﺍﻟﻘﻮﻡ ﻭﺫﻛﺮ ﳏﻤﺪ ﺑﻦ ﻋﻤﺮ‬
‫ﺃﻥ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺣﺪﺛﻪ ﻋﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﳏﻤﺪ ‪‬ﺃﻥ ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺑﻜﺮ‬
‫ﺗﺴﻮﺭ ﻋﻠﻰ ﻋﺜﻤﺎﻥ ﻣﻦ ﺩﺍﺭ ﻋﻤﺮﻭ ﺑﻦ ﺣﺰﻡ ﻭﻣﻌﻪ ﻛﻨﺎﻧﺔ ﺑﻦ ﺑﺸﺮ ﺑﻦ ﻋﺘﺎﺏ ﻭﺳﻮﺩﺍﻥ ﺑﻦ‬
‫‪١٩٥ ‬‬ ‫‪‬‬
‫ﲪﺮﺍﻥ ﻭﻋﻤﺮﻭ ﺑﻦ ﺍﳊﻤﻖ ﻓﻮﺟﺪﻭﺍ ﻋﺜﻤﺎﻥ ﻋﻨﺪ ﺍﻣﺮﺃﺗﻪ ﻧﺎﺋﻠﺔ ﻭﻫﻮ ﻳﻘﺮﺃ ﰲ ﺍﳌﺼﺤﻒ ﰲ‬
‫ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﻓﺘﻘﺪﻣﻬﻢ ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺑﻜﺮ ﻓﺄﺧﺬ ﺑﻠﺤﻴﺔ ﻋﺜﻤﺎﻥ ﻓﻘﺎﻝ ﻗﺪ ﺃﺧﺰﺍﻙ ﺍﷲ ﻳﺎ‬
‫ﻧﻌﺜﻞ ﻓﻘﺎﻝ ﻋﺜﻤﺎﻥ ﻟﺴﺖ ﺑﻨﻌﺜﻞ ﻭﻟﻜﲏ ﻋﺒﺪ ﺍﷲ ﻭﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻗﺎﻝ ﳏﻤﺪ ﻣﺎ ﺃﻏﲎ ﻋﻨﻚ‬
‫ﻣﻌﺎﻭﻳﺔ ﻭﻓﻼﻥ ﻭﻓﻼﻥ ﻓﻘﺎﻝ ﻋﺜﻤﺎﻥ ﻳﺎ ﺍﺑﻦ ﺃﺧﻲ ﺩﻉ ﻋﻨﻚ ﳊﻴﱵ ﻓﻤﺎ ﻛﺎﻥ ﺃﺑﻮﻙ ﻟﻴﻘﺒﺾ‬
‫ﻋﻠﻰ ﻣﺎ ﻗﺒﻀﺖ ﻋﻠﻴﻪ ﻓﻘﺎﻝ ﳏﻤﺪ ﻟﻮ ﺭﺁﻙ ﺃﰊ ﺗﻌﻤﻞ ﻫﺬﻩ ﺍﻷﻋﻤﺎﻝ ﺃﻧﻜﺮﻫﺎ ﻋﻠﻴﻚ ﻭﻣﺎ‬
‫ﺃﺭﻳﺪ ﺑﻚ ﺃﺷﺪ ﻣﻦ ﻗﺒﻀﻲ ﻋﻠﻰ ﳊﻴﺘﻚ ﻗﺎﻝ ﻋﺜﻤﺎﻥ ﺃﺳﺘﻨﺼﺮ ﺍﷲ ﻋﻠﻴﻚ ﻭﺃﺳﺘﻌﲔ ﺑﻪ ﰒ‬
‫ﻃﻌﻦ ﺟﺒﻴﻨﻪ ﲟﺸﻘﺺ ﰲ ﻳﺪﻩ ﻭﺭﻓﻊ ﻛﻨﺎﻧﺔ ﺑﻦ ﺑﺸﺮ ﻣﺸﺎﻗﺺ ﻛﺎﻧﺖ ﰲ ﻳﺪﻩ ﻓﻮﺟﺄ ‪‬ﺎ ﰲ‬
‫ﺃﺻﻞ ﺃﺫﻥ ﻋﺜﻤﺎﻥ ﻓﻤﻀﺖ ﺣﱴ ﺩﺧﻠﺖ ﰲ ﺣﻠﻘﻪ ﰒ ﻋﻼﻩ ﺑﺎﻟﺴﻴﻒ ﺣﱴ ﻗﺘﻠﻪ‬
‫‪[[ ...........‬‬
‫‪ ..‬ﰲ ﻫﺬﻩ ﺍﻟﺪﻭﻟﺔ ﺍﻟﺪ‪‬ﻳﻨﻴ‪‬ﺔ ﺍﻟﱵ ﻳﻄﺒ‪‬ﻠﻮﻥ ﻭﻳﺰﻣ‪‬ﺮﻭﻥ ﳍﺎ ﺑﻨﺎﺀ ﻋﻠﻰ ﻣﻨﻬﺞ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ ‪،‬‬
‫ﻫﻞ ﺳﺘﻜﻮﻥ ﺍﶈﺎﺳﺒﺔ ﺍﻟﺴﻴﺎﺳﻴ‪‬ﺔ ﺣﺴﺐ ﺍﻟﻨﻤﻮﺫﺝ ﺍﻟﺬﻱ ﺍﻧﺘﻬﺖ ﺑﻪ ﺣﻴﺎﺓ ﳏﻤ‪‬ﺪ ﺑﻦ ﺃﰊ ﺑﻜﺮ ‪..‬‬
‫ﻛﻤﺎ ﻧﺮﻯ ﰲ ﺍﻟﻜﺎﻣﻞ ﰲ ﺍﻟﺘﺎﺭﻳﺦ ‪ ،‬ﻻﺑﻦ ﺍﻷﺛﲑ ؟!!! ‪..‬‬
‫]] ‪ .......‬ﻓﺨﺮﺝ ﳏﻤﺪ ﳝﺸﻲ ﰲ ﺍﻟﻄﺮﻳﻖ ﻓﺎﻧﺘﻬﻰ ﺇﱃ ﺧﺮﺑﺔ ﰲ ﻧﺎﺣﻴـﺔ ﺍﻟﻄﺮﻳـﻖ‬
‫ﻓﺄﻭﻯ ﺇﻟﻴﻬﺎ ‪ ،‬ﻭﺳﺎﺭ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ﺣﱴ ﺩﺧﻞ ﺍﻟﻔﺴﻄﺎﻁ ‪ ،‬ﻭﺧﺮﺝ ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﺣﺪﻳﺞ‬
‫ﰲ ﻃﻠﺐ ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺑﻜﺮ ﻓﺎﻧﺘﻬﻰ ﺇﱃ ﲨﺎﻋﺔ ﻋﻠﻰ ﻗﺎﺭﻋﺔ ﺍﻟﻄﺮﻳﻖ ﻓﺴﺄﳍﻢ ﻋﻨـﻪ ﻓﻘـﺎﻝ‬
‫ﺃﺣﺪﻫﻢ ‪ :‬ﺩﺧﻠﺖ‪ ‬ﺗﻠﻚ ﺍﳋﺮﺑﺔ ﻓﺮﺃﻳﺖ‪ ‬ﻓﻴﻬﺎ ﺭﺟﻼﹰ ﺟﺎﻟﺴﺎﹰ ‪ ،‬ﻓﻘﺎﻝ ﺍﺑﻦ ﺣﺪﻳﺞ ‪ :‬ﻫﻮ ﻫﻮ ‪،‬‬
‫ﻓﺪﺧﻠﻮﺍ ﻋﻠﻴﻪ ﻓﺎﺳﺘﺨﺮﺟﻮﻩ ﻭﻗﺪ ﻛﺎﺩ ﳝﻮﺕ ﻋﻄﺸﺎﹰ ‪ ،‬ﻭﺃﻗﺒﻠﻮﺍ ﺑﻪ ﳓﻮ ﺍﻟﻔﺴﻄﺎﻁ ‪ ،‬ﻓﻮﺛﺐ‬
‫ﺃﺧﻮﻩ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﰊ ﺑﻜﺮ ﺇﱃ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ﻭﻛﺎﻥ ﰲ ﺟﻨﺪﻩ ﻭﻗﺎﻝ ‪ :‬ﺃﺗﻘﺘﻞﹸ ﺃﺧﻲ‬
‫ﺻﱪﺍﹰ ! ﺍﺑﻌﺚ ﺇﱃ ﺍﺑﻦ ﺣﺪﻳﺞ ﻓﺎﻧﻪ ﻋﻨﻪ ‪ ،‬ﻓﺒﻌﺚ ﺇﻟﻴﻪ ﻳﺄﻣﺮﻩ ﺃﻥ ﻳﺄﺗﻴﻪ ﲟﺤﻤـﺪ ‪ ،‬ﻓﻘـﺎﻝ ‪:‬‬
‫ﻗﺘﻠﺘﻢ ﻛﻨﺎﻧﺔ ﺑﻦ ﺑﺸﺮ ﻭﺃﺧﻠﹼﻲ ﺃﻧﺎ ﳏﻤﺪﺍﹰ ! ‪ ،‬ﺃﻛﻔﺎﺭﻛﻢ ﺧﲑ‪ ‬ﻣﻦ ﺃﻭﻟﺌﻜﻢ ﺃﻡ ﻟﻜﻢ ﺑـﺮﺍﺀﺓ ﰲ‬
‫ﺍﻟﺰ‪‬ﺑﺮ ! ‪ ،‬ﻫﻴﻬﺎﺕ ﻫﻴﻬﺎﺕ ‪ ،‬ﻓﻘﺎﻝ ﳍﻢ ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺑﻜﺮ ‪ :‬ﺍﺳﻘﻮﱐ ﻣﺎﺀً ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﻣﻌﺎﻭﻳﺔ‬
‫ﺑﻦ ﺣﺪﻳﺞ ‪ :‬ﻻ ﺳﻘﺎﱐ ﺍﷲ ﺇﻥ ﺳﻘﻴﺘﻚ ﻗﻄﺮﺓﹰ ﺃﺑﺪﺍﹰ ‪ ،‬ﺇﻧ‪‬ﻜﻢ ﻣﻨﻌﺘﻢ ﻋﺜﻤﺎﻥ ﺷ‪‬ـﺮ‪‬ﺏ‪ ‬ﺍﳌـﺎﺀ ‪،‬‬
‫‪١٩٦ ‬‬ ‫‪‬‬
‫ﻭﺍﷲ ﻷﻗﺘﻠﻨ‪‬ﻚ ﺣﱴ ﻳﺴﻘﻴﻚ ﺍﷲ ﻣﻦ ﺍﳊﻤﻴﻢ ﻭﺍﻟﻐﺴ‪‬ﺎﻕ ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﳏﻤﺪ ﻳﺎ ﺍﺑﻦ ﺍﻟﻴﻬﻮﺩﻳ‪‬ـﺔ‬
‫ﺍﻟﻨﺴ‪‬ﺎﺟﺔ ﻟﻴﺲ ﺫﻟﻚ ﺇﻟﻴﻚ ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﺫﻟﻚ ﺇﱃ ﺍﷲ ﻳﺴﻘﻲ ﺃﻭﻟﻴﺎﺀَﻩ ﻭﻳ‪‬ﻈﹾﻤ‪‬ﺊﹸ ﺃﻋـﺪﺍﺀَﻩ ﺃﻧـﺖ‬
‫ﻭﺃﻣﺜﺎﻟﹶﻚ ‪ ،‬ﺃﻣ‪‬ﺎ ﻭﺍﷲ ﻟﻮ ﻛﺎﻥ ﺳﻴﻔﻲ ﺑﻴﺪﻱ ﻣﺎ ﺑﻠﻐﺘﻢ ﻣﲏ ﻫﺬﺍ ‪ ،‬ﰒﹼ ﻗﺎﻝ ﻟﻪ ‪ :‬ﺃﺗـﺪﺭﻱ ﻣـﺎ‬
‫ﺃﺻﻨﻊ ﺑﻚ ؟ ﺃﹸﺩﺧﻠﻚ ﰲ ﺟﻮﻑ ﲪﺎﺭ ﰒﹼ ﺃﺣﺮﻗﻪ ﻋﻠﻴﻚ ﺑﺎﻟﻨﺎﺭ ‪ ،‬ﻓﻘﺎﻝ ﳏﻤﺪ ‪ :‬ﺇﻥ ﻓﻌﻠﺖ‪ ‬ﰊ‬
‫ﺫﻟﻚ ﻓﻠﻄﺎﳌﺎ ﻓﻌﻠﺘﻢ ﺫﻟﻚ ﺑﺄﻭﻟﻴﺎﺀ ﺍﷲ ‪ ،‬ﻭﺇﻧ‪‬ﻲ ﻷﺭﺟﻮ ﺃﻥ ﳚﻌﻠﻬﺎ ﻋﻠﻴﻚ ‪ ،‬ﻭﻋﻠﻰ ﺃﻭﻟﻴﺎﺋﻚ ‪،‬‬
‫ﻭﻣﻌﺎﻭﻳﺔ ‪ ،‬ﻭﻋﻤﺮﻭ ‪ ،‬ﻧﺎﺭﺍﹰ ﺗﻠﻈﹼﻰ ﻛﻠﱠﻤﺎ ﺧﺒﺖ ﺯﺍﺩﻫﺎ ﺍﷲ ﺗﻌﺎﱃ ﺳﻌﲑﺍﹰ ‪ ،‬ﻓﻐﻀﺐ ﻣﻨﻪ ﻭﻗﺘﻠﻪ‬
‫ﰒﹼ ﺃﻟﻘﺎﻩ ﰲ ﺟﹺﻴ‪‬ﻔﹶﺔ ﲪﺎﺭ ﰒﹼ ﺃﺣﺮﻗﻪ ﺑﺎﻟﻨﺎﺭ ‪ ،‬ﻓﻠﻤ‪‬ﺎ ﺑﻠﻎ ﺫﻟﻚ ﻋﺎﺋﺸﺔ ﺟﺰﻋﺖ‪ ‬ﻋﻠﻴـﻪ ﺟﺰﻋـﺎﹰ‬
‫ﺷﺪﻳﺪﺍﹰ ‪ ،‬ﻭﻗﻨﺘﺖ ﰲ ﺩ‪‬ﺑ‪‬ﺮ ﺍﻟﺼﻼﺓ ﺗﺪﻋﻮ ﻋﻠﻰ ﻣﻌﺎﻭﻳﺔ ﻭﻋﻤﺮﻭ ‪ ،‬ﻭﺃﺧﺬﺕ ﻋﻴﺎﻝﹶ ﳏﻤﺪ‪ ‬ﺇﻟﻴﻬﺎ‬
‫ﻓﻜﺎﻥ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺑﻜﺮ ﰲ ﻋﻴﺎﳍﻢ ‪ ،‬ﻭﱂ ﺗﺄﻛﻞ ﻣﻦ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﺷﻮﺍﺀً ﺣﺘ‪‬ـﻰ‬
‫ﺗﻮﻓﹼﻴﺖ ‪.. [[ ...........‬‬
‫‪ ..‬ﺃﻟﻴﺲ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻔﹼﺎﻥ ﻭﻋﺎﺋﺸﺔ ﺯﻭﺝ ﺍﻟﻨﱯ‪ r ‬ﻭﳏﻤﺪ ﺑﲔ ﺃﰊ ﺑﻜﺮ ﻭﻋﺒﺪ ﺍﻟـﺮﲪﻦ‬
‫ﺑﻦ ﺃﰊ ﺑﻜﺮ ﻭﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ﻭﻣﻌﺎﻭﻳﺔ ﺑﻦ ﺣﺪﻳﺞ ‪ ،‬ﺃﻟﻴﺴﻮﺍ ﻣﻦ ﺍﳉﻴﻞ ﺍﻷﻭ‪‬ﻝ ‪ ،‬ﺍﻟﺬﻱ ﻳﺪﻋﻮ‬
‫ﺍﳌﻄﺒ‪‬ﻠﻮﻥ ﻭﺍﳌﺰﻣ‪‬ﺮﻭﻥ ﻟﻠﺪﻭﻟﺔ ﺍﻟﺪ‪‬ﻳﻨﻴ‪‬ﺔ ﺇﱃ ﺍﺗ‪‬ﺒﺎﻉ ﺁﺛﺎﺭ ﺭﺟﺎﻟﻪ ‪ ،‬ﻹﻗﺎﻣﺔ ﺩﻭﻟﺔ ﻣﻦ ﻟﺒﻨـﺎﺕ ﻫـﺬﻩ‬
‫ﺍﻵﺛﺎﺭ ؟!!! ‪ ..‬ﺃﻟﻴﺴﺖ ﻫﺬﻩ ﺭﻭﺍﻳﺎﺕ ﺫﻟﻚ ﺍﻷﺛﺮ ؟!!! ‪ ..‬ﺃﻡ ﺃﻧ‪‬ﻬﻢ ﻻ ﻋﻠﻢ ﳍﻢ ‪‬ﺬﻩ ﺍﻟﺮﻭﺍﻳﺎﺕ‬
‫ﻓﻴﻄﺒ‪‬ﻠﻮﻥ ﻭﻳﺰﻣ‪‬ﺮﻭﻥ ﻟﺪﻭﻟﺔ ﻻ ﻳﻌﻠﻤﻮﻥ ﻋﻨﻬﺎ ﺷﻴﺌﺎﹰ ؟!!! ‪ ..‬ﺃﻡ ﻣﺎﺫﺍ ؟!!! ‪..‬‬
‫‪ ..‬ﰲ ﺍﻟﺪﻭﻟﺔ ﺍﻟﺪ‪‬ﻳﻨﻴ‪‬ﺔ ﺍﻟﱵ ﻳﺪﻋﻮﻥ ﺇﻟﻴﻬﺎ ‪ ،‬ﻫﻞ ﺳﺘﺘﻢ‪ ‬ﺗﻌﺘﻌﺔ ﺍﳌﺨﺎﻟﻒ ﺳﻴﺎﺳﻴ‪‬ﺎﹰ ‪ ،‬ﺍﻟﺘﺰﺍﻣـﺎﹰ‬
‫ﲟﻨﻬﺞ ﺍﻟﺘﻌﺘﻌﺔ ﺍﻟﺬﻱ ﻧﺮﺍﻩ ﰲ ﺍﻟﻨﺺ‪ ‬ﺍﻟﺘﺎﱄ ﻣﻦ ﺍﻟﻜﺎﻣﻞ ﰲ ﺍﻟﺘﺎﺭﻳﺦ ‪ ،‬ﻻﺑﻦ ﺍﻷﺛﲑ ‪ ،‬ﻭﺍﻟـﺬﻱ‬
‫ﻛﺎﻥ ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﺃﰊ ﺳﻔﻴﺎﻥ ﻳ‪‬ﺘ‪‬ﻌ‪‬ﺘ‪‬ﻊ ﺑﻪ ﻣﻦ ﳜﺎﻟﻔﻪ ﺳﻴﺎﺳﻴ‪‬ﺎﹰ ‪..‬‬
‫]] ‪ .......‬ﻭﻗﺪﻡ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ﻣﻦ ﻣﺼﺮ ﻋﻠﻰ ﻣﻌﺎﻭﻳﺔ ﻭﻣﻌﻪ ﺃﻫﻞ ﻣﺼﺮ ‪ ،‬ﻓﻘﺎﻝ‬
‫ﳍﻢ ﻋﻤﺮﻭ ‪ :‬ﻻ ﺗﺴﻠﹼﻤﻮﺍ ﻋﻠﻰ ﻣﻌﺎﻭﻳﺔ ﺑﺎﳋﻼﻓﺔ ‪ ،‬ﻓﺈﻧ‪‬ﻪ ﺃﻫﻴﺐ ﻟﻜﻢ ﰲ ﻗﻠﺒﻪ ‪ ،‬ﻭﺻﻐ‪‬ﺮﻭﻩ ﻣـﺎ‬
‫ﺍﺳﺘﻄﻌﺘﻢ ‪ ،‬ﻓﻠﻤﺎ ﺩﺧﻠﻮﺍ ﻗﺎﻝ ﻣﻌﺎﻭﻳﺔ ﳊﺠ‪‬ﺎﺑﻪ ‪ :‬ﻛﺄﻧ‪‬ﻲ ﺑﺎﺑﻦ ﺍﻟﻨﺎﺑﻐﺔ ﻭﻗﺪ ﺻﻐ‪‬ﺮ ﺃﻣﺮﻱ ﻋﻨـﺪ‬
‫ﺍﻟﻘﻮﻡ ‪ ،‬ﻓﺎﻧﻈﺮﻭﺍ ﺇﺫﺍ ﺩﺧﻞ ﺍﻟﻘﻮﻡ ﻓﺘﻌﺘﻌﻮﻫﻢ ﺃﺷﺪ‪ ‬ﻣﺎ ﳛﻀﺮ‪‬ﻛﹸﻢ ‪ ،‬ﻓﻜﺎﻥ ﺃﻭ‪‬ﻝ ﻣـﻦ ﺩﺧـﻞ‬
‫‪١٩٧ ‬‬ ‫‪‬‬
‫ﻋﻠﻴﻪ ﺭﺟﻞﹲ ﻣﻨﻬﻢ ﻳﻘﺎﻝ ﻟﻪ ﺍﺑﻦ ﺍﳋﻴ‪‬ﺎﻁ ﻓﻘﺎﻝ ‪ :‬ﺍﻟﺴﻼﻡ ﻋﻠﻴﻚ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﺗﺘﺎﺑﻊ ﺍﻟﻘﻮﻡ‬
‫ﻋﻠﻰ ﺫﻟﻚ ‪ ،‬ﻓﻠﻤﺎ ﺧﺮﺟﻮﺍ ﻗﺎﻝ ﳍﻢ ﻋﻤﺮﻭ ‪ :‬ﻟﻌﻨﻜﻢ ﺍﷲ ‪ ،‬ﻴـﺘﻜﻢ ﺃﻥ ﺗﺴـﻠﹼﻤﻮﺍ ﻋﻠﻴـﻪ‬
‫ﺑﺎﻹﻣﺎﺭﺓ ﻓﺴﻠﹼﻤﺘﻢ ﻋﻠﻴﻪ ﺑﺎﻟﻨﺒﻮ‪‬ﺓ ‪[[ .......‬‬
‫‪ ..‬ﺃﻻ ﺗﻜﻔﻴﻨﺎ ﻗﺮﻭﻥ ﺍﻟﺘﻌﺘﻌﺔ ﻣﻦ ﻋﺼﺮ ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﺃﰊ ﺳﻔﻴﺎﻥ ﺇﱃ ﺍﻵﻥ ؟!!! ‪ ..‬ﻓﻜـﻢ‬
‫ﻃﺎﻏﻴﺔ ﺗﻌﺘﻊ ﺷﻌﺒﻪ ﺑﺎﺳﻢ ﺍﻟﺪ‪‬ﻳﻦ ﺃﻭ ﺑﺎﺳﻢ ﺍﻟﻘﻮﻣﻴ‪‬ﺔ ﺃﻭ ﺑﺎﺳﻢ ﺃﻱ‪ ‬ﺃﻳﺪﻳﻮﻟﻮﺟﻴ‪‬ﺔ ﻛﺎﻥ ﳜﻄﺐ ‪‬ـﺎ‬
‫ﻋﻠﻰ ﺷﻌﺒﻪ ﻟﻴﺴﻮﻣﻬﻢ ﺳﻮﺀ ﺍﻟﻌﺬﺍﺏ ﻭﻳﻘﻮﺩﻫﻢ ﻛﺎﻟﻘﻄﻴﻊ ﺇﱃ ﺧﺪﻣﺘﻪ ﻭﺍﻻﻧﺼﻴﺎﻉ ﻟﻪ ؟!!! ‪..‬‬
‫‪ ..‬ﰲ ﻫﺬﻩ ﺍﻟﺪﻭﻟﺔ ﺍﻟﺪ‪‬ﻳﻨﻴ‪‬ﺔ ﺍﻟﱵ ﻳﻄﺒ‪‬ﻠﻮﻥ ﻭﻳﺰﻣ‪‬ﺮﻭﻥ ﳍﺎ ‪ ،‬ﻫﻞ ﺳﻴﺘﻌﺎﻣﻞ ﺃﻗﻄﺎﺏ ﺍﻟﺴﻴﺎﺳـﺔ‬
‫ﻓﻴﻬﺎ ﻭﺍﳌﺨﺘﻠﻔﻮﻥ ﺳﻴﺎﺳﻴ‪‬ﺎﹰ ‪ ،‬ﺑﺬﺍﺕ ﺍﳌﻨﻬﺞ ﺍﻟﺬﻱ ﳛﻤﻠﻪ ﺍﻟﻨﺺ‪ ‬ﺍﻟﺘﺎﱄ ﻣﻦ ﺍﻟﻜﺎﻣﻞ ﰲ ﺍﻟﺘﺎﺭﻳﺦ ‪،‬‬
‫ﻻﺑﻦ ﺍﻷﺛﲑ ‪..‬‬
‫]] ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﰊ ﺑﻜﺮ ‪ :‬ﻟﻮ ﻣﺎﺕ ﺃﺑﻮ ﻣﻮﺳﻰ ﺍﻷﺷﻌﺮﻱ ﻗﺒﻞ ﻫﺬﺍ ﺍﻟﻴـﻮﻡ‬
‫– ﻳﻌﲏ ﻳﻮﻡ ﺍﻟﺘﺤﻜﻴﻢ ﺑﲔ ﻋﻠﻲ ﻭﻣﻌﺎﻭﻳﺔ – ﻟﻜﺎﻥ ﺧﲑﺍﹰ ﻟﻪ ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﻣﻮﺳﻰ ﺍﻷﺷـﻌﺮﻱ‬
‫ﻟﻌﻤﺮﻭ ‪ :‬ﻻ ﻭﻓﹼﻘﻚ ﺍﷲ ‪ ،‬ﻏﺪﺭﺕ‪ ‬ﻭﻓﺠﺮﺕ ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﻣﺜﻠﻚ ﻛﻤﺜﻞ ﺍﻟﻜﻠﺐ ﺇﻥ ﲢﻤﻞ ﻋﻠﻴـﻪ‬
‫ﻳﻠﻬﺚ ﺃﻭ ﺗﺘﺮﻛﻪ ﻳﻠﻬﺚ ‪ ،‬ﻗﺎﻝ ﻋﻤﺮﻭ ‪ :‬ﺇﻧ‪‬ﻚ ﻣ‪‬ﺜﹶﻠﹸﻚ‪ ‬ﻣ‪‬ﺜﹶﻞﹸ ﺍﳊﻤﺎﺭ ﳛﻤﻞﹸ ﺃﺳﻔﺎﺭﺍﹰ ‪ ،‬ﻓﺤﻤـﻞﹸ‬
‫ﺷﺮﻳﺢ ﺑﻦ ﻫﺎﻧﺊ ﻋﻠﻰ ﻋﻤﺮﻭ ﻓﻀﺮﺑﻪ ﺑﺎﻟﺴﻮﻁ ‪ ،‬ﻭﲪﻞ ﺍﺑﻦ‪ ‬ﻟﻌﻤﺮﻭ ﻋﻠﻰ ﺷـﺮﻳﺢ ﻓﻀـﺮﺑﻪ‬
‫ﺑﺎﻟﺴﻮﻁ ﺃﻳﻀﺎﹰ ‪ ،‬ﻭﺣﺠ‪‬ﺰ ﺍﻟﻨﺎﺱ ﺑﻴﻨﻬﻢ ‪ ،‬ﻭﻛﺎﻥ ﺷﺮﻳﺢ ﻳﻘﻮﻝ ﺑﻌﺪ ﺫﻟﻚ ‪ :‬ﻣﺎ ﻧﺪﻣﺖ‪ ‬ﻋﻠـﻰ‬
‫ﺷﻲﺀ ﻧﺪﺍﻣﱵ ﻋﻠﻰ ﺿﺮﺏ ﻋ‪‬ﻤﺮﻭ ﺑﺎﻟﺴﻮﻁ ﻭﱂ ﺃﺿﺮﺑﻪ ﺑﺎﻟﺴﻴﻒ [[‬
‫‪ ..‬ﻛﻢ ﻣﻦ ﺩﻣﺎﺀ ﺃﺑﻨﺎﺀ ﺍﻷﻣ‪‬ﺔ ﺳﻴ‪‬ﺪﻓﹶﻊ ﻟﻴﻔﻬﻢ ﻫﺆﻻﺀ ﺍﳌﻄﺒ‪‬ﻠﻮﻥ ﻭﺍﳌﺰﻣ‪‬ﺮﻭﻥ ﺃﻥﱠ ﻧﺴﺒﺔ ﻗﻄـﻊ‬
‫ﺃﻋﻨﺎﻕ ﺍﻟﺼﺤﺎﺑﺔ ﺫﺍ‪‬ﻢ ﻋﻠﻰ ﻳﺪ ﺇﺧﻮﺍ‪‬ﻢ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻷﺳﺒﺎﺏ ﺳﻴﺎﺳﻴ‪‬ﺔ ﲝﺘﺔ ‪ ،‬ﺗﻔـﻮﻕ ﺃﻱ‪‬‬
‫ﻧﺴﺒﺔ ﻟﻠﺨﻼﻓﺎﺕ ﺍﻟﺴﻴﺎﺳﻴ‪‬ﺔ ﰲ ﺃﻱ‪ ‬ﻋﺼﺮ !!! ‪ ..‬ﻛﻴﻒ ﻳﺪﻋﻮﻥ ﺇﱃ ﺩﻭﻟﺔ ﺩﻳﻨﻴ‪‬ﺔ ﻭﻓﻖ ﻣﻨـﻬﺞ‬
‫ﺍﻟﺴﻠﻒ ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻳﻘﺮﺅﻭﻥ ﻓﻴﻪ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺘﺎﻟﻴﺔ ﺍﻟﱵ ﺗﺒﻴ‪‬ﻦ ﲟﺎ ﻻ ﻳﻘﺒﻞ ﺍﻟﺸﻚ‪ – ‬ﻣـﻊ‬
‫ﻏﲑﻫﺎ ﻣﻦ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﻟﻜﺜﲑﺓ – ﺃﻥﱠ ﻋﺸﺮﺍﺕ ﺍﻵﻻﻑ ﻣﻦ ﺃﻋﻨﺎﻕ ﺍﻟﺴﻠﻒ ﺫﺍ‪‬ﻢ ﻗﹸﻄﻌﺖ ﻋﻠـﻰ‬
‫ﺃﻳﺪ ﺇﺧﻮﺍ‪‬ﻢ ﻣﻦ ﺍﻟﺴﻠﻒ ﺫﺍ‪‬ﻢ ﻷﺳﺒﺎﺏ ﺳﻴﺎﺳﻴ‪‬ﺔ ﳏﻀﺔ ‪..‬‬
 ١٩٨  
: ‫ﺔ‬‫( ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‬٦٥٧٩) ‫ﺍﻟﺒﺨﺎﺭﻱ‬
‫ﺎ ﻛﹶﺎﻥﹶ‬‫ﺎﻝﹺ ﻗﹶﺎﻝﹶ ﻟﹶﻤ‬‫ﻬ‬‫ﻨ‬‫ ﺃﹶﺑﹺﻲ ﺍﻟﹾﻤ‬‫ﻦ‬‫ ﻋ‬‫ﻮﻑ‬ ‫ ﻋ‬‫ﻦ‬‫ﺎﺏﹴ ﻋ‬‫ﻬ‬‫ﻮ ﺷ‬‫ﺎ ﺃﹶﺑ‬‫ﺛﹶﻨ‬‫ﺪ‬‫ ﺣ‬‫ﺲ‬‫ﻮﻧ‬‫ ﻳ‬‫ﻦ‬‫ ﺑ‬‫ﺪ‬‫ﻤ‬‫ﺎ ﺃﹶﺣ‬‫ﺛﹶﻨ‬‫ﺪ‬‫ﺣ‬
‫ـﻊ‬‫ ﻣ‬‫ﻄﹶﻠﹶﻘﹾﺖ‬‫ ﻓﹶﺎﻧ‬‫ﺓ‬‫ﺮ‬‫ﺼ‬‫ﺍﺀُ ﺑﹺﺎﻟﹾﺒ‬‫ ﺍﻟﹾﻘﹸﺮ‬‫ﺛﹶﺐ‬‫ﻭ‬‫ﻜﱠﺔﹶ ﻭ‬‫ﺮﹺ ﺑﹺﻤ‬‫ﻴ‬‫ﺑ‬‫ ﺍﻟﺰ‬‫ﻦ‬‫ ﺍﺑ‬‫ﺛﹶﺐ‬‫ﻭ‬‫ﺄﹾﻡﹺ ﻭ‬‫ﺍﻥﹸ ﺑﹺﺎﻟﺸ‬‫ﻭ‬‫ﺮ‬‫ﻣ‬‫ ﻭ‬‫ﺎﺩ‬‫ ﺯﹺﻳ‬‫ﻦ‬‫ﺍﺑ‬
‫ـﻦ‬‫ ﻣ‬‫ ﻟﹶـﻪ‬‫ﺔ‬‫ﻠﱢﻴ‬‫ﻞﱢ ﻋ‬‫ﻲ ﻇ‬‫ ﻓ‬‫ﺲ‬‫ﺎﻟ‬‫ ﺟ‬‫ﻮ‬‫ﻫ‬‫ ﻭ‬‫ﺍﺭﹺﻩ‬‫ﻲ ﺩ‬‫ ﻓ‬‫ﻪ‬‫ﻠﹶﻴ‬‫ﺎ ﻋ‬‫ﻠﹾﻨ‬‫ﺧ‬‫ﻰ ﺩ‬‫ﺘ‬‫ ﺣ‬‫ﻲ‬‫ﻠﹶﻤ‬‫ﺓﹶ ﺍﻟﹾﺄﹶﺳ‬‫ﺮﺯ‬ ‫ﺃﹶﺑﹺﻲ ﺇﹺﻟﹶﻰ ﺃﹶﺑﹺﻲ ﺑ‬
‫ﻪ‬ ‫ﻴـ‬‫ ﻓ‬‫ﻗﹶـﻊ‬‫ﺎ ﻭ‬‫ﻯ ﻣ‬‫ﺮ‬‫ﺓﹶ ﺃﹶﻟﹶﺎ ﺗ‬‫ﺮﺯ‬ ‫ﺎ ﺑ‬‫ﺎ ﺃﹶﺑ‬‫ﻳﺚﹶ ﻓﹶﻘﹶﺎﻝﹶ ﻳ‬‫ﺪ‬‫ ﺍﻟﹾﺤ‬‫ﻪ‬‫ﻤ‬‫ﻄﹾﻌ‬‫ﺘ‬‫ﺴ‬‫ﺄﹶ ﺃﹶﺑﹺﻲ ﻳ‬‫ﺸ‬‫ ﻓﹶﺄﹶﻧ‬‫ﻪ‬‫ﺎ ﺇﹺﻟﹶﻴ‬‫ﻨ‬‫ﻠﹶﺴ‬‫ﺐﹴ ﻓﹶﺠ‬‫ﻗﹶﺼ‬
ِ‫ﺎﺀ‬‫ﻴ‬‫ﻠﹶﻰ ﺃﹶﺣ‬‫ﻄﹰﺎ ﻋ‬‫ﺎﺧ‬‫ ﺳ‬‫ﺖ‬‫ﺤ‬‫ﺒ‬‫ﻲ ﺃﹶﺻ‬‫ ﺃﹶﻧ‬‫ ﺍﻟﻠﱠﻪ‬‫ﺪ‬‫ﻨ‬‫ ﻋ‬‫ﺒﺖ‬‫ﺴ‬‫ﺘ‬‫ﻲ ﺍﺣ‬‫ ﺇﹺﻧ‬‫ ﺑﹺﻪ‬‫ﻜﹶﻠﱠﻢ‬‫ ﺗ‬‫ﻪ‬‫ﺘ‬‫ﻌ‬‫ﻤ‬‫ﺀٍ ﺳ‬‫ﻲ‬‫ﻝﹸ ﺷ‬‫ ﻓﹶﺄﹶﻭ‬‫ﺎﺱ‬‫ﺍﻟﻨ‬
‫ﺇﹺﻥﱠ‬‫ ﻭ‬‫ﻠﹶﺎﻟﹶﺔ‬‫ﺍﻟﻀ‬‫ ﻭ‬‫ﻠﱠﺔ‬‫ﺍﻟﹾﻘ‬‫ ﻭ‬‫ ﺍﻟﺬﱢﻟﱠﺔ‬‫ﻦ‬‫ ﻣ‬‫ﻢ‬‫ﺘ‬‫ﻤ‬‫ﻠ‬‫ﻱ ﻋ‬‫ﺎﻝﹺ ﺍﻟﱠﺬ‬‫ﻠﹶﻰ ﺍﻟﹾﺤ‬‫ ﻋ‬‫ﻢ‬‫ﺘ‬‫ﺏﹺ ﻛﹸﻨ‬‫ﺮ‬‫ ﺍﻟﹾﻌ‬‫ﺮ‬‫ﺸ‬‫ﻌ‬‫ﺎ ﻣ‬‫ ﻳ‬‫ﻜﹸﻢ‬‫ﺶﹴ ﺇﹺﻧ‬‫ﻳ‬‫ﻗﹸﺮ‬
‫ﺎ‬‫ﻴ‬‫ﻧ‬‫ ﺍﻟﺪ‬‫ﻩ‬‫ﺬ‬‫ﻫ‬‫ﻥﹶ ﻭ‬‫ﻭ‬‫ﺮ‬‫ﺎ ﺗ‬‫ ﻣ‬‫ﻠﹶﻎﹶ ﺑﹺﻜﹸﻢ‬‫ﻰ ﺑ‬‫ﺘ‬‫ ﺣ‬‫ﻠﱠﻢ‬‫ﺳ‬‫ ﻭ‬‫ﻪ‬‫ﻠﹶﻴ‬‫ ﻋ‬‫ﻠﱠﻰ ﺍﻟﻠﱠﻪ‬‫ ﺻ‬‫ﺪ‬‫ﻤ‬‫ﺤ‬‫ﺑﹺﻤ‬‫ﻠﹶﺎﻡﹺ ﻭ‬‫ ﺑﹺﺎﻟﹾﺈﹺﺳ‬‫ﻘﹶﺬﹶﻛﹸﻢ‬‫ ﺃﹶﻧ‬‫ﺍﻟﻠﱠﻪ‬
ِ‫ﻟﹶـﺎﺀ‬‫ﺆ‬‫ﺇﹺﻥﱠ ﻫ‬‫ﺎ ﻭ‬‫ﻧﻴ‬‫ﻠﹶﻰ ﺍﻟـﺪ‬‫ﻞﹸ ﺇﹺﻟﱠﺎ ﻋ‬‫ﻘﹶﺎﺗ‬‫ ﺇﹺﻥﹾ ﻳ‬‫ﺍﻟﻠﱠﻪ‬‫ﺄﹾﻡﹺ ﻭ‬‫ﻱ ﺑﹺﺎﻟﺸ‬‫ ﺍﻟﱠﺬ‬‫ ﺇﹺﻥﱠ ﺫﹶﺍﻙ‬‫ﻜﹸﻢ‬‫ﻨ‬‫ﻴ‬‫ ﺑ‬‫ﺕ‬‫ﺪ‬‫ﻲ ﺃﹶﻓﹾﺴ‬‫ﺍﻟﱠﺘ‬
‫ ﺇﹺﻥﹾ‬‫ﺍﻟﻠﱠـﻪ‬‫ﻜﱠـﺔﹶ ﻭ‬‫ﻱ ﺑﹺﻤ‬‫ ﺍﻟﱠﺬ‬‫ﺇﹺﻥﹾ ﺫﹶﺍﻙ‬‫ﺎ ﻭ‬‫ﻴ‬‫ﻧ‬‫ﻠﹶﻰ ﺍﻟﺪ‬‫ﻠﹸﻮﻥﹶ ﺇﹺﻟﱠﺎ ﻋ‬‫ﻘﹶﺎﺗ‬‫ ﺇﹺﻥﹾ ﻳ‬‫ﺍﻟﻠﱠﻪ‬‫ ﻭ‬‫ﺮﹺﻛﹸﻢ‬‫ ﺃﹶﻇﹾﻬ‬‫ﻦ‬‫ﻴ‬‫ ﺑ‬‫ﻳﻦ‬‫ﺍﻟﱠﺬ‬
‫ﺎ‬‫ﻴ‬‫ﻧ‬‫ﻠﹶﻰ ﺍﻟﺪ‬‫ﻞﹸ ﺇﹺﻟﱠﺎ ﻋ‬‫ﻘﹶﺎﺗ‬‫ﻳ‬
: ‫ﺔ‬‫( ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‬٣٧٢٠) ‫ﺍﻟﺒﺨﺎﺭﻱ‬




 
: ‫ﺔ‬‫( ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‬٤١٥٣) ‫ﺍﻟﺒﺨﺎﺭﻱ‬




 ١٩٩  




 
  
   

  
  

 
: ‫ﺔ‬‫( ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‬٤٢٨٤) ‫ﺍﻟﺒﺨﺎﺭﻱ‬
‫ﻦ‬ ‫ ﺑ‬‫ﻴﺪ‬‫ﻌ‬‫ﺛﹶﻨﹺﻲ ﺳ‬‫ﺪ‬‫ ﻗﹶﺎﻝﹶ ﺣ‬‫ﺛﹶﻪ‬‫ﺪ‬‫ﺓﹶ ﺣ‬‫ﺮ‬‫ﺑ‬‫ﺎﻥﹲ ﺃﹶﻥﱠ ﻭ‬‫ﻴ‬‫ﺎ ﺑ‬‫ﺛﹶﻨ‬‫ﺪ‬‫ ﺣ‬‫ﺮ‬‫ﻴ‬‫ﺯﻫ‬ ‫ﺎ‬‫ﺛﹶﻨ‬‫ﺪ‬‫ ﺣ‬‫ﺲ‬‫ﻮﻧ‬‫ ﻳ‬‫ﻦ‬‫ ﺑ‬‫ﺪ‬‫ﻤ‬‫ﺎ ﺃﹶﺣ‬‫ﺛﹶﻨ‬‫ﺪ‬‫ﺣ‬
‫ ﻓﹶﻘﹶـﺎﻝﹶ‬‫ـﺔ‬‫ﻨ‬‫ﺘ‬‫ﺎﻝﹺ ﺍﻟﹾﻔ‬‫ﺘ‬‫ﻲ ﻗ‬‫ﻯ ﻓ‬‫ﺮ‬‫ ﺗ‬‫ﻒ‬‫ﻞﹲ ﻛﹶﻴ‬‫ﺟ‬‫ ﻓﹶﻘﹶﺎﻝﹶ ﺭ‬‫ﺮ‬‫ﻤ‬‫ ﻋ‬‫ﻦ‬‫ﺎ ﺍﺑ‬‫ﻨ‬‫ ﺇﹺﻟﹶﻴ‬‫ﺎ ﺃﹶﻭ‬‫ﻨ‬‫ﻠﹶﻴ‬‫ ﻋ‬‫ﺝ‬‫ﺮ‬‫ﺮﹴ ﻗﹶﺎﻝﹶ ﺧ‬‫ﻴ‬‫ﺒ‬‫ﺟ‬
‫ﻛﹶـﺎﻥﹶ‬‫ ﻭ‬‫ﲔ‬‫ـﺮﹺﻛ‬‫ﺸ‬‫ـﻞﹸ ﺍﻟﹾﻤ‬‫ﻘﹶﺎﺗ‬‫ ﻳ‬‫ﻠﱠﻢ‬‫ﺳ‬‫ ﻭ‬‫ﻪ‬‫ﻠﹶﻴ‬‫ ﻋ‬‫ﻠﱠﻰ ﺍﻟﻠﱠﻪ‬‫ ﺻ‬‫ﺪ‬‫ﻤ‬‫ﺤ‬‫ﺔﹸ ﻛﹶﺎﻥﹶ ﻣ‬‫ﻨ‬‫ﺘ‬‫ﺎ ﺍﻟﹾﻔ‬‫ﺭﹺﻱ ﻣ‬‫ﺪ‬‫ﻞﹾ ﺗ‬‫ﻫ‬‫ﻭ‬
‫ﻠﹾﻚ‬‫ﻠﹶﻰ ﺍﻟﹾﻤ‬‫ ﻋ‬‫ﻜﹸﻢ‬‫ﺎﻟ‬‫ﺘ‬‫ ﻛﹶﻘ‬‫ﺲ‬‫ﻟﹶﻴ‬‫ﺔﹰ ﻭ‬‫ﻨ‬‫ﺘ‬‫ ﻓ‬‫ﻬﹺﻢ‬‫ﻠﹶﻴ‬‫ﻮﻝﹸ ﻋ‬‫ﺧ‬‫ﺍﻟﺪ‬
: ‫ﺔ‬‫( ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‬٦٥٨٠) ‫ﺍﻟﺒﺨﺎﺭﻱ‬
‫ﻔﹶ ﹶﺔ‬‫ﺣﺬﹶﻳ‬ ‫ﻦ‬‫ﻞﹴ ﻋ‬‫ﺍﺋ‬‫ ﺃﹶﺑﹺﻲ ﻭ‬‫ﻦ‬‫ﺏﹺ ﻋ‬‫ﺪ‬‫ﻞﹴ ﺍﻟﹾﺄﹶﺣ‬‫ﺍﺻ‬‫ ﻭ‬‫ﻦ‬‫ﺔﹸ ﻋ‬‫ﺒ‬‫ﻌ‬‫ﺎ ﺷ‬‫ﺛﹶﻨ‬‫ﺪ‬‫ﺎﺱﹴ ﺣ‬‫ ﺃﹶﺑﹺﻲ ﺇﹺﻳ‬‫ﻦ‬‫ ﺑ‬‫ﻡ‬‫ﺎ ﺁﺩ‬‫ﺛﹶﻨ‬‫ﺪ‬‫ﺣ‬
‫ـﻠﱠﻢ‬‫ﺳ‬‫ ﻭ‬‫ـﻪ‬‫ﻠﹶﻴ‬‫ ﻋ‬‫ﻠﱠﻰ ﺍﻟﻠﱠﻪ‬‫ ﺻ‬‫ﺒﹺﻲ‬‫ ﺍﻟﻨ‬‫ﺪ‬‫ﻬ‬‫ﻠﹶﻰ ﻋ‬‫ ﻋ‬‫ﻢ‬‫ﻬ‬‫ﻨ‬‫ ﻣ‬‫ﺮ‬‫ ﺷ‬‫ﻡ‬‫ﻮ‬‫ ﺍﻟﹾﻴ‬‫ﲔ‬‫ﻘ‬‫ﺎﻓ‬‫ﻨ‬‫ ﻗﹶﺎﻝﹶ ﺇﹺﻥﱠ ﺍﻟﹾﻤ‬‫ﺎﻥ‬‫ﻤ‬‫ﻦﹺ ﺍﻟﹾﻴ‬‫ﺑ‬
‫ﻭﻥﹶ‬‫ﺮ‬‫ﻬ‬‫ﺠ‬‫ ﻳ‬‫ﻡ‬‫ﻮ‬‫ﺍﻟﹾﻴ‬‫ﻭﻥﹶ ﻭ‬‫ﺴِﺮ‬‫ ﻳ‬‫ﺌﺬ‬‫ﻣ‬‫ﻮ‬‫ﻮﺍ ﻳ‬‫ﻛﹶﺎﻧ‬
: ‫ﺔ‬‫( ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‬٦٥٨١) ‫ﺍﻟﺒﺨﺎﺭﻱ‬
 ‫‪٢٠٠ ‬‬ ‫‪‬‬
‫ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﺧ‪‬ﻠﱠﺎﺩ‪ ‬ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﻣ‪‬ﺴ‪‬ﻌ‪‬ﺮ‪ ‬ﻋ‪‬ﻦ‪ ‬ﺣ‪‬ﺒﹺﻴﺐﹺ ﺑ‪‬ﻦﹺ ﺃﹶﺑﹺﻲ ﺛﹶﺎﺑﹺﺖ‪ ‬ﻋ‪‬ﻦ‪ ‬ﺃﹶﺑﹺﻲ ﺍﻟﺸ‪‬ﻌ‪‬ﺜﹶﺎﺀِ ﻋ‪‬ﻦ‪ ‬ﺣﺬﹶﻳ‪‬ﻔﹶﺔﹶ ﻗﹶﺎﻝﹶ‬
‫ﺇﹺﻧ‪‬ﻤ‪‬ﺎ ﻛﹶﺎﻥﹶ ﺍﻟﻨ‪‬ﻔﹶﺎﻕ‪ ‬ﻋ‪‬ﻠﹶﻰ ﻋ‪‬ﻬ‪‬ﺪ‪ ‬ﺍﻟﻨ‪‬ﺒﹺﻲ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪‬ﻠﱠﻢ‪ ‬ﻓﹶﺄﹶﻣ‪‬ﺎ ﺍﻟﹾﻴ‪‬ﻮ‪‬ﻡ‪ ‬ﹶﻓﺈﹺﻧ‪‬ﻤ‪‬ﺎ ﻫ‪‬ﻮ‪ ‬ﺍﻟﹾﻜﹸﻔﹾﺮ‪ ‬ﺑ‪‬ﻌ‪‬ﺪ‪‬‬
‫ﺍﹾﻟﺈﹺﳝ‪‬ﺎﻥ‪‬‬
‫‪ ..‬ﺃﻟﻴﺲ ﺳﻌﻴﺪ ﺑﻦ ﺍﻟﹾﻤ‪‬ﺴ‪‬ﻴ‪‬ﺐ ﻣﻦ ﺟﻴﻞ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ ؟ ‪ ..‬ﺃﻻ ﻳﻘﻮﻝ ﰲ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﻟﱵ‬
‫ﻳﻘﺪ‪‬ﺳﻬﺎ ﻫﺆﻻﺀ ﺍﳌﻄﺒ‪‬ﻠﻮﻥ ﻭﺍﳌﺰﻣ‪‬ﺮﻭﻥ ‪ ]] :‬‬
‫‪             ‬‬
‫‪ .. [[‬ﺃﻟﻴﺲ ﺍﺑﻦ‪ ‬ﻋ‪‬ﻤ‪‬ﺮ ﻣﻦ ﺟﻴﻞ‬
‫ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ ؟ ‪ ..‬ﺃﻻ ﻳﻘﻮﻝ ﰲ ﻓﺘﻨﺔ ﺍﺑﻦ ﺍﻟﺰﺑﲑ ‪ ]] :‬‬
‫‪ .. [[ ‬ﺃﻻ ﻳﻘﻮﻝ ﺍﺑﻦ ﻋ‪‬ﻤ‪‬ﺮ ﰲ ﻋﺼﺮﻩ ﺃﻳﻀﺎﹰ ‪ ]] :‬ﻛﹶﺎﻥﹶ‬
‫ﻣ‪‬ﺤ‪‬ﻤ‪‬ﺪ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪‬ﻠﱠﻢ‪ ‬ﻳ‪‬ﻘﹶﺎﺗ‪‬ﻞﹸ ﺍﻟﹾﻤ‪‬ﺸ‪‬ﺮﹺﻛ‪‬ﲔ‪ ‬ﻭ‪‬ﻛﹶﺎﻥﹶ ﺍﻟﺪ‪‬ﺧ‪‬ﻮﻝﹸ ﻋ‪‬ﻠﹶﻴ‪‬ﻬﹺﻢ‪ ‬ﻓ‪‬ﺘ‪‬ﻨ‪‬ﺔﹰ ﻭ‪‬ﻟﹶﻴ‪‬ﺲ‪‬‬
‫ﻛﹶﻘ‪‬ﺘ‪‬ﺎﻟ‪‬ﻜﹸﻢ‪ ‬ﻋ‪‬ﻠﹶﻰ ﺍﻟﹾﻤ‪‬ﻠﹾﻚ‪ .. [[ ‬ﺃﻟﻴﺲ ﺣ‪‬ﺬﹶﻳ‪‬ﻔﹶﺔﹸ ﺑ‪‬ﻦ ﺍﻟﹾﻴ‪‬ﻤ‪‬ﺎﻥ‪ ‬ﻣﻦ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ ؟ ‪ ..‬ﺃﻻ ﻳﻘﻮﻝ‬
‫ﰲ ﻋﺼﺮﻩ ‪ ]] :‬ﺇﹺﻥﱠ ﺍﻟﹾﻤ‪‬ﻨ‪‬ﺎﻓ‪‬ﻘ‪‬ﲔ‪ ‬ﺍﻟﹾﻴ‪‬ﻮ‪‬ﻡ‪ ‬ﺷ‪‬ﺮ‪ ‬ﻣ‪‬ﻨ‪‬ﻬ‪‬ﻢ‪ ‬ﻋ‪‬ﻠﹶﻰ ﻋ‪‬ﻬ‪‬ﺪ‪ ‬ﺍﻟﻨ‪‬ﺒﹺﻲ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪‬ﻠﱠﻢ‪‬‬
‫ﻛﹶﺎﻧ‪‬ﻮﺍ ﻳ‪‬ﻮ‪‬ﻣ‪‬ﺌ‪‬ﺬ‪ ‬ﻳ‪‬ﺴِﺮ‪‬ﻭﻥﹶ ﻭ‪‬ﺍﻟﹾﻴ‪‬ﻮ‪‬ﻡ‪ ‬ﻳ‪‬ﺠ‪‬ﻬ‪‬ﺮ‪‬ﻭﻥﹶ [[ ‪ ،‬ﻭﻳﻘﻮﻝ ﺃﻳﻀﺎﹰ ‪ ]] :‬ﺇﹺﻧ‪‬ﻤ‪‬ﺎ ﻛﹶﺎﻥﹶ ﺍﻟﻨ‪‬ﻔﹶﺎﻕ‪ ‬ﻋ‪‬ﻠﹶﻰ‬
‫ﻋ‪‬ﻬ‪‬ﺪ‪ ‬ﺍﻟﻨ‪‬ﺒﹺﻲ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪‬ﻠﱠﻢ‪ ‬ﻓﹶﺄﹶﻣ‪‬ﺎ ﺍﻟﹾﻴ‪‬ﻮ‪‬ﻡ‪ ‬ﻓﹶﺈﹺﻧ‪‬ﻤ‪‬ﺎ ﻫ‪‬ﻮ‪ ‬ﺍﻟﹾﻜﹸﻔﹾﺮ‪ ‬ﺑ‪‬ﻌ‪‬ﺪ‪ ‬ﺍﹾﻟﺈﹺﳝ‪‬ﺎﻥ‪ .. [[ ‬ﻓﻤﺎ ﻫﻮ‬
‫ﺍﳌﻌﻴﺎﺭ ﺍﻟﺴﻴﺎﺳﻲ ﻭﺍﻟﻔﻜﺮﻱ ﺍﻟﺬﻱ ﻳﻌﺘﻤﺪﻩ ﺍﻟﺪﺍﻋﻮﻥ ﻟﻠﺪﻭﻟﺔ ﺍﻟﺪ‪‬ﻳﻨﻴ‪‬ﺔ ؟!!!!!!! ‪ ..‬ﺃﱂ ﻳﻜﻦ ﻣﻦ‬
‫ﺍﻷﻓﻀﻞ ﳍﻢ ﺃﻥ ﻳﺪﻋﻮﺍ ﺇﱃ ﺩﻭﻟﺔ ﻣﻌﻴﺎﺭﻫﺎ ﺍﻟﻘﻴﻢ ﺍﻟﻨﺒﻴﻠﺔ ﺍﻟﱵ ﳛﻤﻠﻬﺎ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪،‬‬
‫ﻭﺑﺎﻟﻔﻬﻢ ﺍﻟﻌﻠﻤﻲ ﺍﻟﺴﻠﻴﻢ ﺍﻟﺬﻱ ﻣﻌﻴﺎﺭﻩ ﺍﻟﺼﻴﺎﻏﺔ ﺍﻟﻠﻐﻮﻳ‪‬ﺔ ﻟﻨﺼﻮﺻﻪ ﺍﻟﻜﺮﳝﺔ ؟ ‪..‬‬
‫‪ ..‬ﻫﻞ ﺍﻟﺪﻭﻟﺔ ﺍﻟﺪ‪‬ﻳﻨﻴ‪‬ﺔ ﺍﻟﱵ ﻳﻄﺒ‪‬ﻠﻮﻥ ﻭﻳﺰﻣ‪‬ﺮﻭﻥ ﳍﺎ ‪ ،‬ﻫﻞ ﻫﻲ ﺳﻨﻴ‪‬ﺔ ‪ ،‬ﺃﻡ ﺷﻴﻌﻴ‪‬ﺔ ‪ ،‬ﺃﻡ‬
‫ﺇﺑﺎﺿﻴ‪‬ﺔ ‪ ،‬ﺃﻡ ‪ .......‬؟ ‪ ..‬ﻭﻟﻮ ﻓﺮﺿﻨﺎﻫﺎ ﺳﻨﻴ‪‬ﺔ ‪ ..‬ﻫﻞ ﻫﻲ ﻭﻫﺎﺑﻴ‪‬ﺔ ‪ ،‬ﺃﻡ ﺻﻮﻓﻴ‪‬ﺔ ‪ ،‬ﺃﻡ ‪.......‬‬
‫؟ ‪ ..‬ﻭﻫﻞ ﺳﻴﺘﻢ‪ ‬ﺗﺴﻠﻴﻢ ﺍﻟﺴﻠﻄﺔ ﻓﻴﻬﺎ ﺣﺴﺐ ﺍﺳﺘﻼﻡ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﻣﻦ ﺃﰊ ﺑﻜﺮ ‪ ،‬ﺃﻡ‬
‫ﺣﺴﺐ ﺍﺳﺘﻼﻡ ﻋﺜﻤﺎﻥ ﻣﻦ ﻋﻤﺮ ‪ ،‬ﺃﻡ ﻋﻠﻰ ﻃﺮﻳﻘﺔ ﻣﻌﺎﻭﻳﺔ ‪ ،‬ﺃﻡ ﺣﺴﺐ ﺗﻮﺭﻳﺚ ﻳﺰﻳﺪ ‪ ،‬ﺃﻡ‬
‫‪ .......‬؟ ‪ ..‬ﻭﻛﻴﻒ ﺳﻴﺘﻢ‪ ‬ﺍﻟﺘﻌﺎﻣﻞ ﻓﻴﻬﺎ ﻣﻊ ﺍﺗﺒﺎﻉ ﺍﻟﺪ‪‬ﻳﺎﻧﺎﺕ ﺍﻷﺧﺮﻯ ﻭﺍﳌﺬﺍﻫﺐ ﺍﻷﺧﺮﻯ ‪،‬‬
‫‪٢٠١ ‬‬ ‫‪‬‬
‫ﻫﻞ ﺣﺴﺐ ﻇﻠﻤﺎﺕ ﺍﻟﺘﻜﻔﲑ ﻭﺇﻟﻐﺎﺀ ﺍﻵﺧﺮ ﺍﻟﱵ ﻳﻌﻴﺶ ﻓﻴﻬﺎ ﺍﻟﻈﻼﻣﻴ‪‬ﻮﻥ ﻣﺪﻋﻮﻣﲔ ﺑﺮﻭﺍﻳﺎﺕ‬
‫ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﺗﻌﺎﱃ ‪‬ﺎ ﻣﻦ ﺳﻠﻄﺎﻥ ﰲ ﺻﺤﺎﺡ ﺍﻟﺴﻨ‪‬ﺔ ﻭﺍﻟﺸﻴﻌﺔ ﻋﻠﻰ ﺣﺪ‪ ‬ﺳﻮﺍﺀ ؟!!! ‪ ..‬ﻭﻫﻞ‬
‫ﺳﻴﺘﻢ‪ ‬ﻓﺮﺽ ﺍﳉﺰﻳﺔ ﻋﻠﻰ ﺍﳌﻮﺍﻃﻨﲔ ﺍﻵﺧﺮﻳﻦ ﻛﻮ‪‬ﻢ ﻣﻦ ﺩﻳﻦﹴ ﺁﺧﺮ ﻛﻤﺎ ﻳ‪‬ﻔﺘﺮﻯ ﻋﻠﻰ ﻣﻨﻬﺞ‬
‫ﺍﷲ ﺗﻌﺎﱃ ؟!!! ‪ ..‬ﻭﻋﻠﻰ ﺃﻱ‪ ‬ﺟﺰﺋﻴ‪‬ﺔ ﻣﻦ ﺍﳉﺰﺋﻴ‪‬ﺎﺕ ﺍﳌﺘﻨﺎﻗﻀﺔ ﰲ ﺃﻱ‪ ‬ﻣﺴﺄﻟﺔ ﻓﻘﻬﻴ‪‬ﺔ ﺳﺘﺘﻢ‪‬‬
‫ﺻﻴﺎﻏﺔ ﺍﻟﻘﺎﻧﻮﻥ ﺍﳌﺘﻌﻠﱢﻖ ‪‬ﺬﻩ ﺍﳌﺴﺄﻟﺔ ؟!!! ‪ ..‬ﻭﻫﻞ ﺳﻴﺘﻢ‪ ‬ﺳﺠﻦ ﺍﻟﺮﺟﺎﻝ ﺍﻟﺬﻳﻦ ﻻ ﻳﻄﻠﻘﻮﻥ‬
‫ﺫﻗﻮ‪‬ﻢ ‪ ،‬ﺃﻡ ﺳﻴﺘﻢ‪ ‬ﺗﺴﻔﻴﻬﻬﻢ ﻭﺍﻟﻨﻈﺮ ﺇﻟﻴﻬﻢ ﺑﺎﺯﺩﺭﺍﺀ ﻭﻣﻨﻌﻬﻢ ﻣﻦ ﺃﻱ‪ ‬ﻧﺸﺎﻁ ﺳﻴﺎﺳﻲ ؟!!! ‪..‬‬
‫ﻭﻫﻞ ﺳﻴﺘﻢ ﺳﺠﻦ ﺍﻟﻨﺴﺎﺀ ﺍﻟﻼﰐ ﻻ ﻳﻐﻄﲔ ﻭﺟﻮﻫﻬﻦ ‪ ،‬ﺃﻡ ﺳﻴﺘﻢ‪ ‬ﺗﺴﻔﻴﻬﻬﻦ ﻭﺍ‪‬ﺎﻣﻬﻦ‬
‫ﺑﺸﺮﻓﻬﻦ ﻭﻋﺮﺿﻬﻦ ﻭﺍﻟﺪﻋﻮﺓ ﺇﱃ ﻋﺪﻡ ﺍﻟﺰﻭﺍﺝ ﻣﻨﻬﻦ ؟!!! ‪ ..‬ﻭﻫﻞ ﻭﻫﻞ ﻭﻫﻞ ‪ ...‬؟!!! ‪..‬‬
‫‪ ..‬ﺃﻟﻴﺴﺖ ﺍﻟﺮﻭﺍﻳﺔ ﺍﻟﺘﺎﻟﻴﺔ ﺍﻟﱵ ﻳﻘﺪ‪‬ﺳﻬﺎ ﺍﳌﻄﺒ‪‬ﻠﻮﻥ ﻭﺍﳌﺰﻣ‪‬ﺮﻭﻥ ‪ ،‬ﺍﻟﺪﺍﻋﻮﻥ ﺇﱃ ﺩﻭﻟﺘﻬﻢ‬
‫ﺍﻟﺪ‪‬ﻳﻨﻴ‪‬ﺔ ‪ ،‬ﺃﻟﻴﺴﺖ ﺻﺮﳛﺔ ﰲ ﺗﱪﻳﺮ ﺃﺑﺸﻊ ﺍﻟﺸﻤﻮﻟﻴ‪‬ﺎﺕ ﺍﻟﺴﻴﺎﺳﻴ‪‬ﺔ ؟ ‪..‬‬
‫ﺻﺤﻴﺢ ﻣﺴﻠﻢ ) ‪ ( ٣٤٣٥‬ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ‪:‬‬
‫ﻭ ﺣ‪‬ﺪ‪‬ﺛﹶﻨﹺﻲ ‪ .......‬ﻗﹸﻠﹾﺖ‪ ‬ﻳ‪‬ﺎ ﺭ‪‬ﺳ‪‬ﻮﻝﹶ ﺍﻟﻠﱠﻪ‪ ‬ﺇﹺﻧ‪‬ﺎ ﻛﹸﻨ‪‬ﺎ ﺑﹺﺸ‪‬ﺮ‪ ‬ﻓﹶﺠ‪‬ﺎﺀَ ﺍﻟﻠﱠﻪ‪ ‬ﺑﹺﺨ‪‬ﻴ‪‬ﺮﹴ ﻓﹶﻨ‪‬ﺤ‪‬ﻦ‪ ‬ﻓ‪‬ﻴﻪ‪ ‬ﻓﹶﻬ‪‬ـﻞﹾ‬
‫ﻣ‪‬ﻦ‪ ‬ﻭ‪‬ﺭ‪‬ﺍﺀِ ﻫ‪‬ﺬﹶﺍ ﺍﻟﹾﺨ‪‬ﻴ‪‬ﺮﹺ ﺷ‪‬ﺮ‪ ‬ﻗﹶﺎﻝﹶ ﻧ‪‬ﻌ‪‬ﻢ‪ ‬ﻗﹸﻠﹾﺖ‪ ‬ﻫ‪‬ﻞﹾ ﻭ‪‬ﺭ‪‬ﺍﺀَ ﺫﹶﻟ‪‬ﻚ‪ ‬ﺍﻟﺸ‪‬ﺮ‪ ‬ﺧ‪‬ﻴ‪‬ﺮ‪ ‬ﻗﹶﺎﻝﹶ ﻧ‪‬ﻌ‪‬ﻢ‪ ‬ﻗﹸﻠﹾﺖ‪ ‬ﻓﹶﻬ‪‬ﻞﹾ ﻭ‪‬ﺭ‪‬ﺍﺀَ‬
‫ﺫﹶﻟ‪‬ﻚ‪ ‬ﺍﻟﹾﺨ‪‬ﻴ‪‬ﺮﹺ ﺷ‪‬ﺮ‪ ‬ﻗﹶﺎﻝﹶ ﻧ‪‬ﻌ‪‬ﻢ‪ ‬ﻗﹸﻠﹾﺖ‪ ‬ﻛﹶﻴ‪‬ﻒ‪ ‬ﻗﹶﺎﻝﹶ ﻳ‪‬ﻜﹸﻮﻥﹸ ﺑ‪‬ﻌ‪‬ﺪ‪‬ﻱ ﺃﹶﺋ‪‬ﻤ‪‬ﺔﹲ ﻟﹶﺎ ﻳ‪‬ﻬ‪‬ﺘ‪‬ـﺪ‪‬ﻭﻥﹶ ﺑﹺﻬ‪‬ـﺪ‪‬ﺍﻱ‪ ‬ﻭ‪‬ﻟﹶـﺎ‬
‫ﻳ‪‬ﺴ‪‬ﺘ‪‬ﻨ‪‬ﻮﻥﹶ ﺑﹺﺴ‪‬ﻨ‪‬ﺘ‪‬ﻲ ﻭ‪‬ﺳ‪‬ﻴ‪‬ﻘﹸﻮﻡ‪ ‬ﻓ‪‬ﻴﻬﹺﻢ‪ ‬ﺭﹺﺟ‪‬ﺎﻝﹲ ﻗﹸﻠﹸﻮﺑ‪‬ﻬ‪‬ﻢ‪ ‬ﻗﹸﻠﹸﻮﺏ‪ ‬ﺍﻟﺸ‪‬ﻴ‪‬ﺎﻃ‪‬ﲔﹺ ﻓ‪‬ﻲ ﺟ‪‬ﺜﹾﻤ‪‬ﺎﻥ‪ ‬ﺇﹺﻧ‪‬ـﺲﹴ ﻗﹶـﺎﻝﹶ‬
‫ﻗﹸﻠﹾﺖ‪ ‬ﻛﹶﻴ‪‬ﻒ‪ ‬ﺃﹶﺻ‪‬ﻨ‪‬ﻊ‪ ‬ﻳ‪‬ﺎ ﺭ‪‬ﺳ‪‬ﻮﻝﹶ ﺍﻟﻠﱠﻪ‪ ‬ﺇﹺﻥﹾ ﺃﹶﺩ‪‬ﺭ‪‬ﻛﹾﺖ‪ ‬ﺫﹶﻟ‪‬ﻚ‪ ‬ﻗﹶﺎﻝﹶ ﺗ‪‬ﺴ‪‬ﻤ‪‬ﻊ‪ ‬ﻭ‪‬ﺗ‪‬ﻄ‪‬ﻴﻊ‪ ‬ﻟ‪‬ﻠﹾﺄﹶﻣ‪‬ﲑﹺ ﻭ‪‬ﺇﹺﻥﹾ ﺿ‪‬ﺮﹺﺏ‪‬‬
‫ﻇﹶﻬ‪‬ﺮ‪‬ﻙ‪ ‬ﻭ‪‬ﺃﹸﺧ‪‬ﺬﹶ ﻣ‪‬ﺎﻟﹸﻚ‪ ‬ﻓﹶﺎﺳ‪‬ﻤ‪‬ﻊ‪ ‬ﻭ‪‬ﺃﹶﻃ‪‬ﻊ‪‬‬
‫‪ ..‬ﰲ ﺍﻟﺪﻭﻟﺔ ﺍﻟﺪ‪‬ﻳﻨﻴ‪‬ﺔ ﺍﻟﱵ ﻳﻄﺒ‪‬ﻠﻮﻥ ﻭﻳﺰﻣ‪‬ﺮﻭﻥ ﳍﺎ ‪ ،‬ﻭﰲ ﺣﺎﻝ ﻭﺻﻮﻝ ﺳﻠﻄﺎﻥ ﺟـﺎﺋﺮ ﺇﱃ‬
‫ﺭﺃﺱ ﺍﳍﺮﻡ ﺍﻟﺴﻴﺎﺳﻲ ﻓﻴﻬﺎ ‪ ،‬ﻛﻴﻒ ﺳﻴﺘﻢ‪ ‬ﺍﻟﺘﻔﺎﻋﻞ ﻣﻌﻪ ﻣﻦ ﻗﺒﻞ ﲨﺎﻫﲑ ﻫﺬﻩ ﺍﻟﺪﻭﻟﺔ ﺣﺴـﺐ‬
‫ﺍﻟﺘﺮﺍﺙ ﺍﻟﺘﺎﺭﳜﻲ ﺍﻟﺬﻱ ﻳﺮﻳﺪﻭﻥ ﺟﻌﻠﻪ ﻣﻌﻴﺎﺭﺍﹰ ﻟﺪﺳﺘﻮﺭ ﻫﺬﻩ ﺍﻟﺪﻭﻟﺔ ؟ ‪ ..‬ﻫﻞ ﺳﻴﺘﻢ‪ ‬ﺍﻟﺘﻔﺎﻋـﻞ‬
‫ﻣﻌﻪ ﻭﻓﻖ ﻣﺒﺪﺃ ‪ :‬ﺃﻓﻀﻞ ﺍﳉﻬﺎﺩ ﻛﻠﻤﺔ ﺣﻖ ﻋﻨﺪ ﺳﻠﻄﺎﻥ ﺟﺎﺋﺮ ؟ ‪ ..‬ﺃﻡ ﻭﻓﻖ ﻣﺒـﺪﺃ ﻳﻄﺒ‪‬ﻠـﻮﻥ‬
‫ﻭﻳﺰﻣ‪‬ﺮﻭﻥ ﻟﻪ ﻟﻴﻞ ‪‬ﺎﺭ ﻫﻮ ‪ :‬ﻻ ﳚﻮﺯ ﺍﳋﺮﻭﺝ ﻋﻠﻰ ﺍﻟﻮﺍﱄ ‪ ،‬ﻣﺴﺘﺸﻬﺪﻳﻦ ﺑﺎﻟﻜﻼﻡ ﺍﳌﻮﺿـﻮﻉ‬
‫‪٢٠٢ ‬‬ ‫‪‬‬
‫ﻋﻠﻰ ﺍﻟﺴﻨ‪‬ﺔ ﺍﻟﺸﺮﻳﻔﺔ ﻭﺍﻟﺴﻨ‪‬ﺔ ﺍﻟﺸﺮﻳﻔﺔ ﻣﻨﻪ ﺑﺮﺍﺀ ‪ ]] :‬ﻳ‪‬ﻜﹸﻮﻥﹸ ﺑ‪‬ﻌ‪‬ﺪ‪‬ﻱ ﺃﹶﺋ‪‬ﻤ‪‬ﺔﹲ ﻟﹶﺎ ﻳ‪‬ﻬ‪‬ﺘ‪‬ﺪ‪‬ﻭﻥﹶ ﺑﹺﻬ‪‬ـﺪ‪‬ﺍﻱ‪‬‬
‫ﻭ‪‬ﻟﹶﺎ ﻳ‪‬ﺴ‪‬ﺘ‪‬ﻨ‪‬ﻮﻥﹶ ﺑﹺﺴ‪‬ﻨ‪‬ﺘ‪‬ﻲ ﻭ‪‬ﺳ‪‬ﻴ‪‬ﻘﹸﻮﻡ‪ ‬ﻓ‪‬ﻴﻬﹺﻢ‪ ‬ﺭﹺﺟ‪‬ﺎﻝﹲ ﻗﹸﻠﹸﻮﺑ‪‬ﻬ‪‬ﻢ‪ ‬ﻗﹸﻠﹸﻮﺏ‪ ‬ﺍﻟﺸ‪‬ﻴ‪‬ﺎﻃ‪‬ﲔﹺ ﻓ‪‬ﻲ ﺟ‪‬ﺜﹾﻤ‪‬ﺎﻥ‪ ‬ﺇﹺﻧ‪‬ﺲﹴ ﻗﹶﺎﻝﹶ‬
‫ﻗﹸﻠﹾﺖ‪ ‬ﻛﹶﻴ‪‬ﻒ‪ ‬ﺃﹶﺻ‪‬ﻨ‪‬ﻊ‪ ‬ﻳ‪‬ﺎ ﺭ‪‬ﺳ‪‬ﻮﻝﹶ ﺍﻟﻠﱠﻪ‪ ‬ﺇﹺﻥﹾ ﺃﹶﺩ‪‬ﺭ‪‬ﻛﹾﺖ‪ ‬ﺫﹶﻟ‪‬ﻚ‪ ‬ﻗﹶﺎﻝﹶ ﺗ‪‬ﺴ‪‬ﻤ‪‬ﻊ‪ ‬ﻭ‪‬ﺗ‪‬ﻄ‪‬ﻴﻊ‪ ‬ﻟ‪‬ﻠﹾﺄﹶﻣ‪‬ﲑﹺ ﻭ‪‬ﺇﹺﻥﹾ ﺿ‪‬ﺮﹺﺏ‪‬‬
‫ﻇﹶﻬ‪‬ﺮ‪‬ﻙ‪ ‬ﻭ‪‬ﺃﹸﺧ‪‬ﺬﹶ ﻣ‪‬ﺎﻟﹸﻚ‪ ‬ﻓﹶﺎﺳ‪‬ﻤ‪‬ﻊ‪ ‬ﻭ‪‬ﺃﹶﻃ‪‬ﻊ‪ [[ ‬؟ ‪..‬‬
‫‪ ..‬ﰲ ﻓﻜﺮ ﺍﻟﺪﻭﻟﺔ ﺍﻟﺪ‪‬ﻳﻨﻴ‪‬ﺔ ﺍﻟﱵ ﻳﺪﻋﻮﻥ ﺇﻟﻴﻬﺎ ‪ ،‬ﻛﻴﻒ ﺳﻴﺘﻢ‪ ‬ﻭﺿﻊ ﺣﺪ‪ ‬ﻟﻠﺴﻠﻄﺎﻥ ﺍﳉﺎﺋﺮ‬
‫ﺑﻨﺎﺀً ﻋﻠﻰ ﺍﻟﺮﻭﺍﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ ﻭﻏﲑﻫﺎ ﺍﻟﻜﺜﲑ ‪ ،‬ﻭﺍﻟﱵ ﻣﻨﻬﺎ ﺍﻟﺮﻭﺍﻳﺔ ﺍﻟﺘﺎﻟﻴﺔ ؟ ‪..‬‬
‫ﺃﲪﺪ ‪ ( ٩٦٥٥ ) :‬ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ‪:‬‬
‫ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ‪ .......‬ﻗﹶﺎﻝﹶ ﺳ‪‬ﻤ‪‬ﻌ‪‬ﺖ‪ ‬ﺃﹶﺑ‪‬ﺎ ﻋ‪‬ﻠﹾﻘﹶﻤ‪‬ﺔﹶ ﻳ‪‬ﻘﹸﻮﻝﹸ ﺳ‪‬ﻤ‪‬ﻌ‪‬ﺖ‪ ‬ﺃﹶﺑ‪‬ﺎ ﻫ‪‬ﺮ‪‬ﻳ‪‬ﺮ‪‬ﺓﹶ ﻳ‪‬ﻘﹸﻮﻝﹸ ﺳ‪‬ﻤ‪‬ﻌ‪‬ﺖ‪ ‬ﺭ‪‬ﺳ‪‬ﻮﻝﹶ‬
‫ﺍﻟﻠﱠﻪ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪‬ﻠﱠﻢ‪ ‬ﻳ‪‬ﻘﹸﻮﻝﹸ ﻣ‪‬ﻦ‪ ‬ﺃﹶﻃﹶﺎﻋ‪‬ﻨﹺﻲ ﻓﹶﻘﹶﺪ‪ ‬ﺃﹶﻃﹶﺎﻉ‪ ‬ﺍﻟﻠﱠﻪ‪ ‬ﻭ‪‬ﻣ‪‬ﻦ‪ ‬ﻋ‪‬ﺼ‪‬ﺎﻧﹺﻲ ﻓﹶﻘﹶﺪ‪ ‬ﻋ‪‬ﺼ‪‬ﻰ‬
‫ﺍﻟﻠﱠﻪ‪ ‬ﻭ‪‬ﻣ‪‬ﻦ‪ ‬ﺃﹶﻃﹶﺎﻉ‪ ‬ﺍﻟﹾﺄﹶﻣ‪‬ﲑ‪ ‬ﻓﹶﻘﹶﺪ‪ ‬ﺃﹶﻃﹶﺎﻋ‪‬ﻨﹺﻲ ﻭ‪‬ﻣ‪‬ﻦ‪ ‬ﻋ‪‬ﺼ‪‬ﻰ ﺍﻟﹾﺄﹶﻣ‪‬ﲑ‪ ‬ﻓﹶﻘﹶﺪ‪ ‬ﻋ‪‬ﺼ‪‬ﺎﻧﹺﻲ‬
‫‪ ..‬ﺍﻟﺪﻭﻟﺔ ﺍﻟﺪ‪‬ﻳﻨﻴ‪‬ﺔ ﺍﻟﱵ ﻳﻄﺒ‪‬ﻠﻮﻥ ﻭﻳﺰﻣ‪‬ﺮﻭﻥ ﳍﺎ ‪ ،‬ﻭﺍﻟﱵ ﺗﺘ‪‬ﻜﺊ ﻋﻠـﻰ ﻣﻨـﻬﺞ ﺍﻟﺴـﻠﻒ ‪،‬‬
‫ﺑﺎﻋﺘﺒﺎﺭﻧﺎ – ﺣﺴﺐ ﺯﻋﻤﻬﻢ – ﻟﻦ ﻧﻔﻬﻢ ﺍﳌﻨﻬﺞ ﺃﻛﺜﺮ ﻣﻨﻬﻢ ‪ ..‬ﻫﺬﻩ ﺍﻟﺪﻭﻟﺔ ‪ ..‬ﻣﺎ ﺍﳌـﺎﻧﻊ ﺃﻥ‬
‫ﺗﺘﺤﻮ‪‬ﻝ ﺇﱃ ﺩﻭﻟﺔ ﴰﻮﻟﻴ‪‬ﺔ ﻳﺘﺼﺎﺭﻉ ﻓﻴﻬﺎ ﺍﳌﻄﺒ‪‬ﻠﻮﻥ ﻭﺍﳌﺰﻣ‪‬ﺮﻭﻥ ﺫﺍ‪‬ﻢ ﻓﻴﻘﻄﱢﻌﻮﻥ ﺭﺅﻭﺱ ﺑﻌﻀﻬﻢ‬
‫ﺑﻌﻀﺎﹰ ﻭﺭﺅﺱ ﺍﻟﻜﺜﲑﻳﻦ ﻣﻦ ﺍﻷﺑﺮﻳﺎﺀ ﰲ ﺳﺒﻴﻞ ﺻﺮﺍﻋﻬﻢ ﺍﻟﺴﻴﺎﺳﻲ ‪ ،‬ﺗﻄﺒﻴﻘﺎﹰ ﳌﻨﻬﺞ ﺍﻟﺴـﻠﻒ‬
‫ﺍﻟﺬﻱ ﺃﺣﺪﺍﺛﻪ ﺗﻌﺘﱪ ﻣﻌﻴﺎﺭﺍﹰ ﳍﺬﻩ ﺍﻟﺪﻭﻟﺔ ‪ ،‬ﻭﺫﻟﻚ ﲡﺴﻴﺪﺍﹰ ﳌﺎ ﳛﻤﻠﻪ ﺍﻟﻨﺺ‪ ‬ﺍﻟﺘﺎﱄ ﻣﻦ ﺍﻟﻜﺎﻣـﻞ‬
‫ﰲ ﺍﻟﺘﺎﺭﻳﺦ ‪ ،‬ﻻﺑﻦ ﺍﻷﺛﲑ ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﺼﻮ‪‬ﺭ ﺟﺎﻧﺒﺎﹰ ﻣﻦ ﻣﻌﺮﻛﺔ ﺻﻔﹼﲔ ﺑﲔ ﻋﻠﻲ‪ ‬ﻭﻣﻌﺎﻭﻳﺔ ‪..‬‬
‫]] ‪ ....................‬ﻓﺮﻓﻌﻮﺍ ﺍﳌﺼﺎﺣﻒ ﺑﺎﻟﺮﻣﺎﺡ ﻭﻗﺎﻟﻮﺍ ‪ :‬ﻫﺬﺍ ﺣﻜﻢ ﻛﺘـﺎﺏ‬
‫ﺍﷲ ﻋﺰ‪ ‬ﻭﺟﻞ ﺑﻴﻨﻨﺎ ﻭﺑﻴﻨﻜﻢ ‪ ،‬ﻣ‪‬ﻦ ﻟﺜﻐﻮﺭ ﺍﻟﺸﺎﻡ ﺑﻌﺪ ﺃﻫﻠﻪ ‪ ،‬ﻣ‪‬ﻦ ﻟﺜﻐﻮﺭ ﺍﻟﻌﺮﺍﻕ ﺑﻌﺪ ﺃﻫﻠـﻪ ‪،‬‬
‫ﻓﻠﻤ‪‬ﺎ ﺭﺁﻫﺎ ﺍﻟﻨﺎﺱ ﻗﺎﻟﻮﺍ ‪ :‬ﻧ‪‬ﺠﻴﺐ‪ ‬ﺇﱃ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻓﻘﺎﻝ ﳍﻢ ﻋﻠﻲ ‪ :‬ﻋﺒﺎﺩ‪ ‬ﺍﷲ ﺃﻣﻀﻮﺍ‬
‫ﻋﻠﻰ ﺣﻘﱢﻜﻢ ﻭﺻﺪﻗ‪‬ﻜﻢ ﻭﻗﺘﺎﻝﹺ ﻋﺪﻭ‪‬ﻛﻢ ‪ ،‬ﻓﺈﻥﹼ ﻣﻌﺎﻭﻳﺔ ‪ ،‬ﻭﻋ‪‬ﻤ‪‬ﺮﺍﹰ ‪ ،‬ﻭﺍﺑـﻦ ﺃﰊ ﻣﻌـﻴﻂ ‪،‬‬
‫ﻭﺣﺒﻴﺒﺎﹰ ‪ ،‬ﻭﺍﺑﻦ ﺃﰊ ﺳﺮﺡ ‪ ،‬ﻭﺍﻟﻀﺤﺎﻙ ‪ ،‬ﻟﻴﺴﻮﺍ ﺑﺄﺻﺤﺎﺏ ﺩﻳﻦ ‪ ،‬ﻭﻻ ﻗﺮﺁﻥ ‪ ،‬ﺃﻧﺎ ﺃﻋﺮ‪‬ﻑ‪‬‬
‫‪٢٠٣ ‬‬ ‫‪‬‬
‫‪‬ﻢ ﻣﻨﻜﻢ ‪ ،‬ﻗﺪ ﺻﺤﺒﺘﻬﻢ ﺃﻃﻔﺎﻻﹰ ﻓﻜﺎﻧﻮﺍ ﺷﺮ‪ ‬ﺃﻃﻔﺎﻝ ﻭﺷﺮ‪ ‬ﺭﺟﺎﻝ ‪ ،‬ﻭﳛﻜﻢ ! ‪ ،‬ﻭﺍﷲ ﻣـﺎ‬
‫ﺭﻓﻌﻮﻫﺎ ﺇﻻﹼ ﺧﺪﻳﻌﺔ ﻭﻭﻫﻨﺎﹰ ﻭﻣﻜﻴﺪﺓ ‪[[ ...................‬‬
‫‪ ..‬ﻣﺎ ﻫﻮ ﺍﻟﻔﺎﺭﻕ ﺑﲔ ﺃﺑﺸﻊ ﺍﻟﺸﻤﻮﻟﻴ‪‬ﺎﺕ ﺍﻟﺴﻴﺎﺳﻴ‪‬ﺔ ﰲ ﺍﻟﺘﺎﺭﻳﺦ ‪ ،‬ﻭﺑﲔ ﻣﺎ ﻧﺮﺍﻩ ﰲ‬
‫ﺍﳊﺪﻳﺚ ﺍﻟﺘﺎﱄ ‪ ،‬ﺍﻟﺬﻱ ﻳﺼﻮ‪‬ﺭ‪ ‬ﺟﺎﻧﺒﺎﹰ ﳑ‪‬ﺎ ﺣﺪﺙ ﰲ ﺍﳉﻴﻞ ﺍﻟﺬﻱ ﻳﻄﺒ‪‬ﻠﻮﻥ ﻭﻳﺰﻣ‪‬ﺮﻭﻥ ﻻﻋﺘﺒﺎﺭﻩ‬
‫ﻣﻌﻴﺎﺭﺍﹰ ﻟﻨﺎ ﺇﱃ ﻗﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ ؟ ‪..‬‬
‫ﺍﻟﺒﺨﺎﺭﻱ )‪ (٤٤٥٣‬ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ‪:‬‬
‫ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﻣ‪‬ﻮﺳ‪‬ﻰ ﺑ‪‬ﻦ‪ ‬ﺇﹺﺳ‪‬ﻤ‪‬ﺎﻋ‪‬ﻴﻞﹶ ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﺃﹶﺑ‪‬ﻮ ﻋ‪‬ﻮ‪‬ﺍﻧ‪‬ﺔﹶ ﻋ‪‬ﻦ‪ ‬ﺃﹶﺑﹺﻲ ﺑﹺﺸ‪‬ﺮﹴ ﻋ‪‬ﻦ‪ ‬ﻳ‪‬ﻮﺳ‪‬ﻒ‪ ‬ﺑ‪‬ﻦﹺ ﻣ‪‬ﺎﻫ‪‬ﻚ‪ ‬ﻗﹶﺎﻝﹶ‬
‫ﺠﻌ‪‬ﻞﹶ ﻳ‪‬ﺬﹾﻛﹸﺮ‪ ‬ﻳ‪‬ﺰﹺﻳﺪ‪ ‬ﺑ‪‬ﻦ‪ ‬ﻣ‪‬ﻌ‪‬ﺎﻭﹺﻳ‪‬ﺔﹶ ﻟ‪‬ﻜﹶـﻲ‪‬‬
‫ﻛﹶﺎﻥﹶ ﻣ‪‬ﺮ‪‬ﻭ‪‬ﺍﻥﹸ ﻋ‪‬ﻠﹶﻰ ﺍﻟﹾﺤ‪‬ﺠ‪‬ﺎﺯﹺ ﺍﺳ‪‬ﺘ‪‬ﻌ‪‬ﻤ‪‬ﻠﹶﻪ‪ ‬ﻣ‪‬ﻌ‪‬ﺎﻭﹺﻳ‪‬ﺔﹸ ﻓﹶﺨ‪‬ﻄﹶﺐ‪ ‬ﹶﻓ ‪‬‬
‫ﻳ‪‬ﺒ‪‬ﺎﻳ‪‬ﻊ‪ ‬ﻟﹶﻪ‪ ‬ﺑ‪‬ﻌ‪‬ﺪ‪ ‬ﺃﹶﺑﹺﻴﻪ‪ ‬ﻓﹶﻘﹶﺎﻝﹶ ﻟﹶﻪ‪ ‬ﻋ‪‬ﺒ‪‬ﺪ‪ ‬ﺍﻟﺮ‪‬ﺣ‪‬ﻤ‪‬ﻦﹺ ﺑ‪‬ﻦ‪ ‬ﺃﹶﺑﹺﻲ ﺑ‪‬ﻜﹾﺮﹴ ﺷ‪‬ﻴ‪‬ﺌﺎﹰ ﻓﹶﻘﹶﺎﻝﹶ ﺧ‪‬ﺬﹸﻭﻩ‪ ‬ﻓﹶـﺪ‪‬ﺧ‪‬ﻞﹶ ﺑ‪‬ﻴ‪‬ـﺖ‪‬‬
‫ﻋ‪‬ﺎﺋ‪‬ﺸ‪‬ﺔﹶ ﻓﹶﻠﹶﻢ‪ ‬ﻳ‪‬ﻘﹾﺪ‪‬ﺭ‪‬ﻭﺍ ﻓﹶﻘﹶﺎﻝﹶ ﻣ‪‬ﺮ‪‬ﻭ‪‬ﺍﻥﹸ ﺇﹺﻥﱠ ﻫ‪‬ﺬﹶﺍ ﺍﻟﱠﺬ‪‬ﻱ ﺃﹶﻧ‪‬ﺰ‪‬ﻝﹶ ﺍﻟﻠﱠﻪ‪ ‬ﻓ‪‬ﻴﻪ‪ ‬ﻭ‪‬ﺍﻟﱠﺬ‪‬ﻱ ﻗﹶﺎﻝﹶ ﻟ‪‬ﻮ‪‬ﺍﻟ‪‬ﺪ‪‬ﻳ‪‬ﻪ‪ ‬ﹸﺃﻑ‪ ‬ﻟﹶﻜﹸﻤ‪‬ﺎ‬
‫ﺃﹶﺗ‪‬ﻌ‪‬ﺪ‪‬ﺍﻧﹺﻨﹺﻲ ﻓﹶﻘﹶﺎﻟﹶﺖ‪ ‬ﻋ‪‬ﺎﺋ‪‬ﺸ‪‬ﺔﹸ ﻣ‪‬ﻦ‪ ‬ﻭ‪‬ﺭ‪‬ﺍﺀِ ﺍﻟﹾﺤ‪‬ﺠ‪‬ﺎﺏﹺ ﻣ‪‬ﺎ ﺃﹶﻧ‪‬ﺰ‪‬ﻝﹶ ﺍﻟﻠﱠﻪ‪ ‬ﻓ‪‬ﻴﻨ‪‬ﺎ ﺷ‪‬ﻴ‪‬ﺌﹰﺎ ﻣ‪‬ﻦ‪ ‬ﺍﻟﹾﻘﹸﺮ‪‬ﺁﻥ‪ ‬ﺇﹺﻟﱠﺎ ﺃﹶﻥﱠ ﺍﻟﻠﱠـﻪ‪‬‬
‫ﺃﹶﻧ‪‬ﺰ‪‬ﻝﹶ ﻋ‪‬ﺬﹾﺭﹺﻱ‬
‫‪ ..‬ﻷﻥﹼ ﻋﺒﺪ ﺍﻟﺮ‪‬ﲪﻦ ﺑﻦ ﺃﹶﰊ ﺑ‪‬ﻜﹾﺮ ﻗﺎﻝ ﺷ‪‬ﻴ‪‬ﺌﹰﺎ ﳑ‪‬ﺎ ﻻ ﻳﺮﻳﺪﻩ ﻣﻌﺎﻭﻳﺔ ‪ ،‬ﻷﺟﻞ ﺫﻟـﻚ ﻗـﺎﻝ‬
‫ﻣﺮﻭﺍﻥ ‪ ]] :‬ﺧ‪‬ﺬﹸﻭﻩ‪ .. [[ ‬ﻭﻻ ﺷﻚ‪ ‬ﺃﻥﱠ ﻣﺎ ﻗﺎﻟﻪ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﰊ ﺑﻜﺮ ﻫﻮ ﺿﺪ ﻣﺒﺎﻳﻌـﺔ‬
‫ﻳﺰﻳﺪ ﺑﺎﳋﻼﻓﺔ ﺑﻌﺪ ﺃﺑﻴﻪ ﻣﻌﺎﻭﻳﺔ ‪ ..‬ﻣﺎ ﺍﻟﻔﺎﺭﻕ ﺑﲔ ﻫﺬﺍ ﺍﳌﻮﻗﻒ ﻭﺑﲔ ﺃﺟﻬﺰﺓ ﺍﻟﻘﻤـﻊ ﻋﻨـﺪ‬
‫ﺍﻟﺸﻤﻮﻟﻴ‪‬ﺎﺕ ﺍﻟﺴﻴﺎﺳﻴ‪‬ﺔ ﺍﻟﱵ ﻧﺸﻬﺪﻫﺎ ﰲ ﻋﺼﺮﻧﺎ ؟ ‪..‬‬
‫‪ ..‬ﻭﻗﺒﻞ ﺃﻥ ﳜﺮﺝ ﻋﻠﻴﻨﺎ ﻣ‪‬ﺘ‪‬ﻌ‪‬ﺘ‪‬ﻊ ﻟﻴﻔﺴ‪‬ﺮ ﻟﻨﺎ ﻛﻠﻤﺔ ]] ﺧ‪‬ﺬﹸﻭﻩ‪ [[ ‬ﻋﻠﻰ ﺃﻧ‪‬ﻬﺎ ﻻ ﺗﻌﲏ ﻣـﺎ‬
‫ﻓﻬﻤﻨﺎﻩ ﻣﻦ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ‪ ،‬ﻟﻨﻘﺮﺃ ﺍﻟﻨﺺ‪ ‬ﺍﻟﺘﺎﱄ ﻟﺬﺍﺕ ﺍﳌﺴﺄﻟﺔ ﻣـﻦ ﻛﺘـﺎﺏ ‪ ..‬ﺍﻟﻜﺎﻣـﻞ ﰲ‬
‫ﺍﻟﺘﺎﺭﻳﺦ ‪ ،‬ﻻﺑﻦ ﺍﻷﺛﲑ ‪..‬‬
‫]] ﻓﻘﺎﻡ ﻣﺮﻭﺍﻥ ﻓﻴﻬﻢ ﻭﻗﺎﻝ ‪ :‬ﺇﻥﹼ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻗﺪ ﺍﺧﺘﺎﺭ ﻟﻜﻢ ﻓﻠﻢ ﻳﺄﻝ ﻭﻗﺪ‬
‫ﺍﺳﺘﺨﻠﻒ ﺍﺑﻨﻪ ﻳﺰﻳﺪ ﺑﻌﺪﻩ ‪ ،‬ﻓﻘﺎﻡ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﰊ ﺑﻜﺮ ﻓﻘﺎﻝ ‪ ) :‬ﻛﺬﺑﺖ ﻭﺍﷲ ﻳﺎ‬
‫ﻣﺮﻭﺍﻥ ﻭﻛﺬﺏ ﻣﻌﺎﻭﻳﺔ ‪ ،‬ﻣﺎ ﺍﳋﻴﺎﺭ ﺃﺭﺩﲤﺎ ﻷﻣ‪‬ﺔ ﳏﻤﺪ ‪ ،‬ﻭﻟﻜﻨ‪‬ﻜﻢ ﺗﺮﻳﺪﻭﻥ ﺃﻥ ﲡﻌﻠﻮﻫﺎ‬
‫‪٢٠٤ ‬‬ ‫‪‬‬
‫ﻫﺮﻗﻠﻴﺔ ‪ ،‬ﻛﻠﹼﻤﺎ ﻣﺎﺕ ﻫﺮﻗﻞ ﻗﺎﻡ ﻫﺮﻗﻞ ( ‪ ،‬ﻓﻘﺎﻝ ﻣﺮﻭﺍﻥ ﻫﺬﺍ ﺍﻟﺬﻱ ﺃﻧﺰﻝ ﺍﷲ ﻓﻴﻪ ‪) :‬‬
‫‪ ( !$yJä3©9 7e$é& Ïm÷ƒt$Î!ºuqÏ9‬ﻓﺴﻤﻌﺖ ﻋﺎﺋﺸﺔ ﻣﻘﺎﻟﺘﻪ ﻓﻘﺎﻣﺖ ﻣﻦ ﻭﺭﺍﺀ ﺍﳊﺠﺎﺏ‬ ‫‪tA$s% “Ï%©!$#ur‬‬

‫ﻭﻗﺎﻟﺖ ‪ ) :‬ﻳﺎ ﻣﺮﻭﺍﻥ ﻳﺎ ﻣﺮﻭﺍﻥ ( ‪ ،‬ﻓﺄﻧﺼﺖ ﺍﻟﻨﺎﺱ ‪ ،‬ﻭﺃﻗﺒﻞ ﻣﺮﻭﺍﻥ ﺑﻮﺟﻬﻪ ﻓﻘﺎﻟﺖ ‪:‬‬
‫ﺃﻧﺖ ﺍﻟﻘﺎﺋﻞ ﻟﻌﺒﺪ ﺍﻟﺮﲪﻦ ﺃﻧ‪‬ﻪ ﻧﺰﻝ ﻓﻴﻪ ﺍﻟﻘﺮﺁﻥ ! ‪ ،‬ﻛﺬﺑﺖ‪ ، ‬ﻭﺍﷲ ﻣﺎ ﻫﻮ ﻭﻟﻜﻨ‪‬ﻪ ﻓﻼﻥ ﺑﻦ‬
‫ﻓﻼﻥ ‪ ،‬ﻭﻟﻜﻨ‪‬ﻚ ﺃﻧﺖ ﻓﻀﺾ ﻣﻦ ﻟﻌﻨﺔ ﻧﱯ‪ ‬ﺍﷲ [[‬
‫‪ ..‬ﺃﱂ ﻳﺘﺤﻘﱠﻖ ﻋﻠﻰ ﺃﺭﺽ ﺍﻟﻮﺍﻗﻊ ﻗﻮﻝ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﰊ ﺑﻜﺮ ‪ ) ]] :‬ﻛﺬﺑﺖ ﻭﺍﷲ ﻳﺎ‬
‫ﻣﺮﻭﺍﻥ ﻭﻛﺬﺏ ﻣﻌﺎﻭﻳﺔ ‪ ،‬ﻣﺎ ﺍﳋﻴﺎﺭ ﺃﺭﺩﲤﺎ ﻷﻣ‪‬ﺔ ﳏﻤﺪ ‪ ،‬ﻭﻟﻜﻨ‪‬ﻜﻢ ﺗﺮﻳﺪﻭﻥ ﺃﻥ ﲡﻌﻠﻮﻫﺎ‬
‫ﻫﺮﻗﻠﻴﺔ ‪ ،‬ﻛﻠﹼﻤﺎ ﻣﺎﺕ ﻫﺮﻗﻞ ﻗﺎﻡ ﻫﺮﻗﻞ ( [[ ؟ ‪ ..‬ﻧﺘﺮﻙ ﺍﻹﺟﺎﺑﺔ ﳌﻦ ﻛﺎﻥ ﻟﻪ ﻗﻠﺐ ﺃﻭ ﺃﻟﻘﻰ‬
‫ﺍﻟﺴﻤﻊ ﻭﻫﻮ ﺷﻬﻴﺪ ‪..‬‬
‫‪ ..‬ﺍﻟﺪﻭﻟﺔ ﺍﻟﱵ ﻳﻄﺒ‪‬ﻠﻮﻥ ﻭﻳﺰﻣ‪‬ﺮﻭﻥ ﳍﺎ ‪ ،‬ﻭﻳﺮﻳﺪﻭ‪‬ﺎ ﺣﺴﺐ ﻣﻨﻬﺞ ﺳﻠﻒ ﺍﻷﻣ‪‬ﺔ ‪ ،‬ﻫﻲ‬
‫ﲡﺴﻴﺪ‪ ‬ﰲ ﻋﺼﺮﻧﺎ ﻟﻸﺣﺪﺍﺙ ﺍﻟﺘﺎﺭﳜﻴ‪‬ﺔ ﺍﻟﱵ ﻋﺎﺷﻬﺎ ﺃﻭﻟﺌﻚ ﺍﻟﺴﻠﻒ ‪ ،‬ﻭﺍﻟﱵ ﻣﻨﻬﺎ ﺍﳊﺎﺩﺛﺔ ﺍﻟﺘﺎﻟﻴﺔ‬
‫‪ ،‬ﺍﻟﱵ ﻧﻨﻘﻠﻬﺎ ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﻜﺎﻣﻞ ﰲ ﺍﻟﺘﺎﺭﻳﺦ ‪ ،‬ﻻﺑﻦ ﺍﻷﺛﲑ ‪..‬‬
‫]] ﰒﹼ ﺃﻗﺒﻞ ﻋﻠﻰ ﺍﺑﻦ ﺍﻟﺰﺑﲑ ﻓﻘﺎﻝ ‪ :‬ﻫﺎﺕ ﻟﻌﻤﺮﻱ ﺇﻧ‪‬ﻚ ﺧﻄﻴﺒﻬﻢ ‪ ،‬ﻓﻘﺎﻝ ‪ :‬ﻧﻌﻢ ‪،‬‬
‫ﳔﻴ‪‬ﺮﻙ ﺑﲔ ﺛﻼﺙ ﺧﺼﺎﻝ ‪ ،‬ﻗﺎﻝ ‪ :‬ﺃﻋﺮﺿﻬﻦ ‪ ،‬ﻗﺎﻝ ‪ :‬ﺗﺼﻨﻊ ﻛﻤﺎ ﺻﻨﻊ ﺭﺳﻮﻝ ﺍﷲ ‪، r‬‬
‫ﺃﻭ ﻛﻤﺎ ﺻﻨﻊ ﺃﺑﻮ ﺑﻜﺮ ﺃﻭ ﻛﻤﺎ ﺻﻨﻊ ﻋﻤﺮ ‪ ،‬ﻗﺎﻝ ﻣﻌﺎﻭﻳﺔ ‪ :‬ﻣﺎ ﺻﻨﻌﻮﺍ ؟ ‪ ،‬ﻗﺎﻝ ‪ :‬ﻗﹸﺒﺾ‬
‫ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻭﱂ ﻳﺴﺘﺨﻠﻒ ﺃﺣﺪﺍﹰ ‪ ،‬ﻓﺎﺭﺗﻀﻰ ﺍﻟﻨﺎﺱ ﺃﺑﺎ ﺑﻜﺮ ‪ ،‬ﻗﺎﻝ ‪ :‬ﻟﻴﺲ ﻓﻴﻜﻢ ﻣﺜﻞ‬
‫ﺃﰊ ﺑﻜﺮ ﻭﺃﺧﺎﻑ ﺍﻻﺧﺘﻼﻑ ‪ ،‬ﻗﺎﻟﻮﺍ ‪ :‬ﺻﺪﻗﺖ ﻓﺎﺻﻨﻊ ﻛﻤﺎ ﺻﻨﻊ ﺃﺑﻮ ﺑﻜﺮ ‪ ،‬ﻓﺈﻧ‪‬ﻪ ﻋﻬﺪ‬
‫ﺇﱃ ﺭﺟﻞ ﻣﻦ ﻗﺎﺻﻴﺔ ﻗﺮﻳﺶ ﻟﻴﺲ ﻣﻦ ﺑﲏ ﺃﺑﻴﻪ ﻓﺎﺳﺘﺨﻠﻔﻪ ‪ ،‬ﻭﺇﻥ ﺷﺌﺖ ﻓﺎﺻﻨﻊ ﻛﻤﺎ ﺻﻨﻊ‬
‫ﻋﻤﺮ ﺟﻌﻞ ﺍﻷﻣﺮ ﺷﻮﺭﻯ ﰲ ﺳﺘﺔ ﻧﻔﺮ ﻟﻴﺲ ﻓﻴﻬﻢ ﺃﺣﺪ ﻣﻦ ﻭﻟﺪﻩ ‪ ،‬ﻭﻻ ﻣﻦ ﺑﲏ ﺃﺑﻴﻪ ‪ ،‬ﻗﺎﻝ‬
‫ﻣﻌﺎﻭﻳﺔ ‪ :‬ﻫﻞ ﻋﻨﺪﻙ ﻏﲑ ﻫﺬﺍ ؟ ‪ ،‬ﻗﺎﻝ ‪ :‬ﻻ ‪ ،‬ﰒﹼ ﻗﺎﻝ ‪ :‬ﻓﺄﻧﺘﻢ ‪ ،‬ﻗﺎﻟﻮﺍ ‪ :‬ﻗﻮﻟﹸﻨﺎ ﻗﻮﻟﹸﻪ ‪ ،‬ﻗﺎﻝ‬
‫‪ :‬ﻓﺈﻧ‪‬ﻲ ﻗﺪ ﺃﺣﺒﺒﺖ‪ ‬ﺃﻥ ﺃﺗﻘﺪ‪‬ﻡ ﺇﻟﻴﻜﻢ ‪ ،‬ﺇﻧ‪‬ﻪ ﻗﺪ ﺃﻋﺬﺭ ﻣ‪‬ﻦ ﺃﻧﺬﺭ ‪ ،‬ﺇﻧ‪‬ﻲ ﻛﻨﺖ ﺃﺧﻄﺐ ﻓﻴﻜﻢ‬
‫ﻓﻴﻘﻮﻡ ﺇﱄﹼ ﺍﻟﻘﺎﺋﻢ ﻣﻨﻜﻢ ﻓﻴﻜﺬﹼﺑﲏ ﻋﻠﻰ ﺭﺅﻭﺱ ﺍﻟﻨﺎﺱ ﻓﺄﲪﻞ ﺫﻟﻚ ﻭﺃﺻﻔﺢ ‪ ،‬ﻭﺇﻧ‪‬ﻲ ﻗﺎﺋﻢ‬
‫‪٢٠٥ ‬‬ ‫‪‬‬
‫ﲟﻘﺎﻟﺔ ﻓﺄﹸﻗﺴﻢ ﺑﺎﷲ ﻟﺌﻦ ﺭﺩ‪ ‬ﻋﻠﻲ‪ ‬ﺃﺣﺪ‪‬ﻛﹸﻢ ﻛﻠﻤﺔ ﰲ ﻣﻘﺎﻣﻲ ﻫﺬﺍ ﻻ ﺗﺮﺟﻊ ﺇﻟﻴﻪ ﻛﻠﻤﺔ ﻏﲑﻫﺎ‬
‫ﺣﱴ ﻳﺴﺒﻘﻬﺎ ﺍﻟﺴﻴﻒ ﺇﱃ ﺭﺃﺳﻪ ‪ ،‬ﻓﻼ ﻳﺒﻘﲔ‪ ‬ﺭﺟﻞﹲ ﺇﻻﹼ ﻋﻠﻰ ﻧﻔﺴﻪ ‪ ،‬ﰒﹼ ﺩﻋﺎ ﺻﺎﺣﺐ‬
‫ﺣﺮﺳﻪ ﲝﻀﺮ‪‬ﻢ ﻓﻘﺎﻝ ‪ :‬ﺃﻗﻢ ﻋﻠﻰ ﺭﺃﺱ ﻛﻞﹼ ﺭﺟﻞ ﻣﻦ ﻫﺆﻻﺀ ﺭﺟﻠﲔ ﻭﻣﻊ ﻛﻞﹼ ﻭﺍﺣﺪ‬
‫ﺳﻴﻒ ‪ ،‬ﻓﺈﻥ ﺫﻫﺐ ﺭﺟﻞﹲ ﻣﻨﻬﻢ ﻳﺮﺩ‪ ‬ﻋﻠﻲ‪ ‬ﻛﻠﻤﺔ ﺑﺘﺼﺪﻳﻖ ﺃﻭ ﺗﻜﺬﻳﺐ ‪ ،‬ﻓﻠﻴﻀﺮﺑﺎﻩ‬
‫ﺑﺴﻴﻔﻬﻤﺎ ‪[[ .........‬‬
‫‪ ..‬ﻣﺎ ﺍﻟﻔﺎﺭﻕ ﺑﲔ ﻣﺎ ﳛﻤﻠﻪ ﻫﺬﺍ ﺍﻟﻨﺺ‪ ‬ﻣﻦ ﴰﻮﻟﻴ‪‬ﺔ ﺗﺮﻛﺐ ﺍﻟﺪ‪‬ﻳﻦ ﻷﻏﺮﺍﺿﻬﺎ ﺍﻟﺴﻴﺎﺳﻴ‪‬ﺔ‬
‫ﺍﻟﱵ ﻻ ﻋﻼﻗﺔ ﻟﻠﺪ‪‬ﻳﻦ ‪‬ﺎ ﻻ ﻣﻦ ﻗﺮﻳﺐ ﻭﻻ ﻣﻦ ﺑﻌﻴﺪ ‪ ،‬ﻭﺑﲔ ﺍﻟﺸﻤﻮﻟﻴ‪‬ﺎﺕ ﺍﻟﺴﻴﺎﺳﻴ‪‬ﺔ ﺍﻷﺧﺮﻯ‬
‫ﺍﻟﱵ ﺗﺮﻛﺐ ﺍﻟﻘﻴﻢ ﺍﻟﻮﻃﻨﻴ‪‬ﺔ ﻭﺍﻟﻘﻮﻣﻴ‪‬ﺔ ﻭﺍﻹﻧﺴﺎﻧﻴ‪‬ﺔ ﻷﻏﺮﺍﺿﻬﺎ ﺍﻟﺴﻴﺎﺳﻴ‪‬ﺔ ؟!!!!!!! ‪..‬‬
‫‪ ..‬ﺍﻟﺸﻮﺭﻯ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ – ﻛﻤﺎ ﺭﺃﻳﻨﺎ – ﻫﻲ ﺃﻣﺮ‪ ‬ﺇﳍﻲ‪ ‬ﻋﺎﻡ‪ ‬ﻏﲑ‪ ‬ﻣ‪‬ﺨﺼ‪‬ـﺺ‬
‫ﺑﺂﻟﻴ‪‬ﺔ ﳏﺪ‪‬ﺩﺓ ‪ ،‬ﻭﻻ ﺑﺘﺎﺭﻳﺦ ﳏﺪ‪‬ﺩ ‪ ،‬ﻭﻻ ﺑﺄﺷﺨﺎﺹ ﳏﺪ‪‬ﺩﻳﻦ ‪ ..‬ﺍﳌﻬﻢ‪ ‬ﻫـﻮ ﲢﻘﻴـﻖ ﺍﻟﻌـﺪﻝ‬
‫ﻭﺍﳌﺴﺎﻭﺍﺓ ﻭﺍﻟﺮﲪﺔ ﻭﺍﳊﺮﻳ‪‬ﺔ ﻭﻋﺪﻡ ﺍﻟﻈﻠﻢ ﺑﲔ ﺍﳊﺎﻛﻢ ﻭﺍﶈﻜﻮﻣﲔ ‪ ،‬ﻭﺑﲔ ﺍﶈﻜﻮﻣﲔ ﺃﻧﻔﺴﻬﻢ‬
‫‪ ...‬ﻭﺍﳌﺆﻣﻨﻮﻥ ﻣﻄﺎﻟﺒﻮﻥ ﺑﺎﺗ‪‬ﺒﺎﻉ ﺃﺣﺪﺙ ﺍﻷﺩﻭﺍﺕ ﺍﳊﻀﺎﺭﻳ‪‬ﺔ ﺍﻟﱵ ﺗ‪‬ﻮﺻ‪‬ﻞ ﺇﱃ ﺍﻟﺸﻔﺎﻓﻴ‪‬ﺔ ﻭﺍﻟﱰﺍﻫﺔ‬
‫ﰲ ﺫﻟﻚ ‪ ..‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﻜﻞﱡ ﺃﺩﺍﺓ ﺩﳝﻘﺮﺍﻃﻴ‪‬ﺔ ﺷﻔﹼﺎﻓﺔ ﻋﺎﺩﻟﺔ ﺗ‪‬ﻌ‪‬ﺪ‪ ‬ﺃﻓﻀﻞ ﻣﺎ ﳛﻘﱢﻖ ﺗﻜﺎﻓﺆ ﺍﻟﻔـﺮﺹ‬
‫ﺑﲔ ﺃﺑﻨﺎﺀ ﺍ‪‬ﺘﻤﻊ ﺳﻴﺎﺳﻴ‪‬ﺎﹰ ﰲ ﻋﺼﺮﻫﺎ ‪ ،‬ﲤﺜﱢﻞ ﻣﺴﺄﻟﺔ ﺍﻟﺸﻮﺭﻯ ﻟﺬﻟﻚ ﺍﻟﻌﺼﺮ ‪..‬‬
‫‪ ..‬ﺑﻴﻨﻤﺎ ﺍﻟﺸﻮﺭﻯ ) ﻛﻤﺎ ﻳﻔﻬﻤﻬﺎ ﺍﻟﺬﻳﻦ ﻻ ﻳﺮﻳﺪﻭﻥ ﻓﺼﻞ ﺍﻟﺪ‪‬ﻳﻦ ﻋﻦ ﺍﻟﺴﻴﺎﺳﺔ ( ﻫـﻲ‬
‫ﺁﻟﻴ‪‬ﺎﺕ ﺗﺎﺭﳜﻴ‪‬ﺔ ﻋﻔﺎ ﻋﻨﻬﺎ ﺍﻟﺰﻣﻦ ‪ ،‬ﻭﻛﻤﺎ ﻗﻠﻨﺎ ‪ ،‬ﻟﻮ ﻓﺮﺿﻨﺎ ﺟﺪﻻﹰ ﺃﻧ‪‬ﻬﺎ ﻛﺎﻧـﺖ ﺻـﺎﳊﺔﹰ ﰲ‬
‫ﻋﺼﺮﻫﺎ ‪ ،‬ﻓﻤﻦ ﺍﳌﺴﺘﺤﻴﻞ ﺃﻥ ﺗﻜﻮﻥ ﺻﺎﳊﺔﹰ ﰲ ﻏﲑﻩ ﻣﻦ ﺍﻟﻌﺼﻮﺭ ‪ ..‬ﻭﺑﻴﻨﻬﺎ ) ﻛﻤﺎ ﻳﺮﺍﻫـﺎ‬
‫ﻫﺆﻻﺀ ( ﻭﺑﲔ ﺍﻟﺪﳝﻘﺮﺍﻃﻴ‪‬ﺔ ﻛﻤﻔﻬﻮﻡﹴ ﺳﻴﺎﺳﻲ ‪ ،‬ﻣﺴﺎﺣﺔﹲ ﻳﻨﻈﺮ ﺇﻟﻴﻬﺎ ﻛﻞﱞ ﺣﺴﺐ ﻭﻋﻴﻪ ﻭﻓﻬﻤﻪ‬
‫ﻟﻠﺪ‪‬ﻳﻦ ﻭﳊﺮﻛﺔ ﺍﻟﺘﺎﺭﻳﺦ ‪..‬‬
‫‪ ..‬ﰲ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ ‪ ،‬ﺍﻟﺴﻴﺎﺩﺓ ﻭﻣﺼﺪﺭ ﺍﻟﺘﺸﺮﻳﻊ ﻣﺴﺘﻤﺪ‪ ‬ﻣﻦ ﺍﻟﺸﻌﺐ ‪ ،‬ﻭﰲ ﺍﻟﺸﻮﺭﻯ )‬
‫ﻛﻤﺎ ﻳﻔﻬﻤﻬﺎ ﺍﻟﺬﻳﻦ ﻻ ﻳﺮﻳﺪﻭﻥ ﻓﺼﻞ ﺍﻟﺪ‪‬ﻳﻦ ﻋﻦ ﺍﻟﺴﻴﺎﺳﺔ ( ﻣﺼﺪﺭ ﺍﻟﺘﺸﺮﻳﻊ ﻫﻮ ﻣﺬﺍﻫﺒﻬﻢ‬
‫‪٢٠٦ ‬‬ ‫‪‬‬
‫ﻭﺭﻭﺍﻳﺎ‪‬ﻢ ﺍﻟﱵ ﻳﺘﻘﻮﻗﻌﻮﻥ ﰲ ﺃﻃﺮﻫﺎ ‪ ..‬ﻭﻣﺎ ﱂ ﻳﺪﺭﻛﻪ ﺍﻟﺬﻳﻦ ﻻ ﻳﺮﻳﺪﻭﻥ ﻓﺼﻞ ﺍﻟﺪ‪‬ﻳﻦ ﻋﻦ‬
‫ﺍﻟﺴﻴﺎﺳﺔ ‪ ،‬ﻫﻮ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻟﻨﻘﺎﻁ ﺍﻷﺳﺎﺳﻴ‪‬ﺔ ‪:‬‬
‫‪ – ١‬ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﺬﻱ ﻫﻮ ﻣﺼﺪﺭ ﺍﻟﺘﺸﺮﻳﻊ ‪ ،‬ﻫﻮ ﳎﻤﻮﻋﺔ ﺍﻷﺣﻜﺎﻡ ﻭﺍﻟﻘﻴﻢ ﺍﻟﱵ‬
‫ﳛﻤﻠﻬﺎ ﻛﺘﺎﺑﻪ ﺍﻟﻜﺮﱘ ‪ ،‬ﻭﺍﻟﱵ ﻳ‪‬ﻄﺎﻟﹶﺐ ﺑﺘﻄﺒﻴﻘﻬﺎ ﺍﳌﺆﻣﻨﻮﻥ ‪‬ﺎ ‪ ..‬ﻭﺍﻻﻟﺘﺰﺍﻡ ‪‬ﺎ ) ﻛﻌﻼﻗﺔ ﻣﻊ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﺩﻭﻥ ﺍﻟﺘﻌﺮ‪‬ﺽ ﻟﻠﺜﻮﺍﺑﺖ ﺍﻹﻧﺴﺎﻧﻴ‪‬ﺔ ﻛﺤﻘﻮﻕ ﻟﻶﺧﺮﻳﻦ ( ﻫﻮ ﺍﻟﺘﺰﺍﻡ‪ ‬ﺍﺧﺘﻴﺎﺭﻱ ‪ ،‬ﲟﻌﲎ ﺃﻧ‪‬ﻪ‬
‫ﻻ ﳚﻮﺯ ﻓﺮﺿﻬﺎ ﺑﺎﻟﻘﻮ‪‬ﺓ ‪ ..‬ﻓﺤﺘ‪‬ﻰ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﻭﺍﻟﺪﺧﻮﻝ ﰲ ﺍﻟﺪ‪‬ﻳﻦ ﻭﺍﳋﺮﻭﺝ ﻣﻨﻪ ﻻ ﻳ‪‬ﻮﺟﺪ ﻣﺎ‬
‫ﻳ‪‬ﻔﺮ‪‬ﺽ ﺑﺎﻟﻘﻬﺮ ‪ ...‬ﻓﻜﻴﻒ ﺇﺫﺍﹰ ﻳﻜﻮﻥ ﺍﻷﻣﺮ ﻓﻴﻤﺎ ﻳﺴﻮﺱ ﻣﺼﺎﱀ ﺍﻟﻨﺎﺱ ﺍﻟﺪﻧﻴﻮﻳ‪‬ﺔ ؟!!! ‪..‬‬
‫‪ – ٢‬ﺍﻷﺣﻜﺎﻡ ﺟﺎﺀﺕ ) ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ( ﻋﱪ ﻧﺼﻮﺹﹴ ﲢﻤﻞ ﻛﻠﻴ‪‬ﺎ‪‬ﺎ ‪ ،‬ﻭﻫﻨﺎﻙ‬
‫ﺍﺧﺘﻼﻑ‪ ‬ﺑﲔ ﺍﳌﺆﻣﻨﲔ ‪‬ﺎ ﰲ ﺟﺰﺋﻴ‪‬ﺎﺕ ﺗﻄﺒﻴﻘﻬﺎ ‪ ،‬ﻭﻫﻨﺎﻙ ﺭﻭﺍﻳﺎﺕ ﻛﺜﲑﺓ ﲣﺘﻠﻒ ﻣﻦ ﻣﺬﻫﺐ‬
‫ﻵﺧﺮ ‪ ،‬ﻭﲣﺘﻠﻒ ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ ﻟﻠﻤﺴﺄﻟﺔ ﺍﻟﻮﺍﺣﺪﺓ ﺩﺍﺧﻞ ﺍﳌﺬﻫﺐ ﺍﻟﻮﺍﺣﺪ ﻭﺍﻟﻄﺎﺋﻔﺔ ﺍﻟﻮﺍﺣﺪﺓ ﻛﻤﺎ‬
‫ﺭﺃﻳﻨﺎ ‪ ،‬ﻭﻫﺬﺍ ﺍﻻﺧﺘﻼﻑ ﺷﺎﺳﻊ‪ ‬ﰲ ﺍﻟﻜﺜﲑ ﻣﻨﻬﺎ ‪ ،‬ﻟﺪﺭﺟﺔ ﺍﻟﺘﻨﺎﻗﺾ ‪..‬‬
‫‪ – ٣‬ﺍ‪‬ﺘﻤﻊ ﻫﻮ ﺍﻟﺬﻱ ﻳﻘﺮ‪‬ﺭ ﺑﺎﺧﺘﻴﺎﺭﻩ ﺍﻻﻧﺼﻴﺎﻉ ﳍﺬﻩ ﺍﻷﺣﻜﺎﻡ ‪ ،‬ﺃﻭ ﻋﺪﻡ ﺍﻻﻧﺼﻴﺎﻉ‬
‫ﳍﺎ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﻤﻦ ﺍﻟﻄﺒﻴﻌﻲ ﺃﻥﱠ ﺍ‪‬ﺘﻤﻊ ﺍﳌﺆﻣﻦ ‪‬ﺎ ﺳﻴﺨﺘﺎﺭﻫﺎ ‪ ،‬ﻭﺍ‪‬ﺘﻤﻊ ﻏﲑ ﺍﳌﺆﻣﻦ ‪‬ﺎ ﻻ‬
‫ﳜﺘﺎﺭﻫﺎ ‪ ،‬ﻭﻻ ﳛﻖ‪ ‬ﻟﻨﺎ ) ﻛﻤﺎ ﻳﺄﻣﺮﻧﺎ ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ﺫﺍﺗﻪ ( ﺃﻥ ﻧﻔﺮﺿﻬﺎ ﻋﻠﻴﻪ ﺑﺎﻟﻘﻮ‪‬ﺓ ‪..‬‬
‫‪ ..‬ﺑﺎﻟﻨﺘﻴﺠﺔ ‪ ..‬ﺍ‪‬ﺘﻤﻊ ﲟﺎ ﳜﺘﺎﺭﻩ ‪ ،‬ﻫﻮ ﻣﺼﺪﺭ ﺍﻟﺘﺸﺮﻳﻊ ‪ ..‬ﻭﻫﺬﺍ ﻣﺎ ﺗﻘﻮﻟﻪ ﺍﻟﺪﳝﻘﺮﺍﻃﻴ‪‬ﺔ‬
‫‪ .....‬ﻭﻗﻮﳍﻢ ﺑﺄﻥﱠ ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ﻫﻮ ﻣﺼﺪﺭ ﺍﻟﺘﺸﺮﻳﻊ ﻭﻟﻴﺲ ﺍﻟﺸﻌﺐ ‪ ،‬ﻳﻌﻨﻮﻥ ﺑﻪ‬
‫ﻣﻔﺎﻫﻴﻤﻬﻢ ﺍﻟﻀﻴ‪‬ﻘﺔ ﻷﺣﻜﺎﻡ ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﺧﺼﻮﺻﻴ‪‬ﺎ‪‬ﻢ ﺍﳌﺬﻫﺒﻴ‪‬ﺔ ﻭﺍﻟﻄﺎﺋﻔﻴ‪‬ﺔ ﺍﻟﱵ ﻳﻨﻘﺾ‬
‫ﻣﻌﻈﻤ‪‬ﻬﺎ ﻛﺘﺎﺏ‪ ‬ﺍﷲ ﺗﻌﺎﱃ ﲨﻠﺔﹰ ﻭﺗﻔﺼﻴﻼﹰ ‪..‬‬
‫‪ ..‬ﻗﺪ ﺗ‪‬ﺴﺘﺨﺪﻡ ﺍﻟﺪﳝﻘﺮﺍﻃﻴ‪‬ﺔ ﺳﻠﺒﻴ‪‬ﺎﹰ ﻟﻮﺻﻮﻝ ﺃﺻﺤﺎﺏ ﺍﻷﻣﻮﺍﻝ ﻭﺍﳌﺘﺴﻠﱢﻘﲔ ﺍﻟﺬﻳﻦ‬
‫ﳜﺪﻋﻮﻥ ﺍﻟﻨﺎﺱ ﺑﺸﻌﺎﺭﺍﺕ ﺑﺮ‪‬ﺍﻗﺔ ﺇﱃ ﺍﻟﺴﻠﻄﺔ ‪ ..‬ﻭﻗﺪ ﺣﺼﻞ ﺍﻟﻜﺜﲑ ﻣﻦ ﺫﻟﻚ ‪ ..‬ﻟﻜﻦ‪‬‬
‫ﺍﳌﺸﻜﻠﺔ ﻫﻨﺎ ﺗﻜﻤﻦ ﰲ ﺍﻟﺒﺸﺮ ﻭﻟﻴﺲ ﰲ ﺍﻟﺪﳝﻘﺮﺍﻃﻴ‪‬ﺔ ‪ ،‬ﻭﺫﻟﻚ ﻟﺴﺒﺒﲔ ‪:‬‬
‫‪٢٠٧ ‬‬ ‫‪‬‬
‫‪ – ١‬ﺍﻟﺘﻼﻋﺐ ﺑﻌﻮﺍﻃﻒ ﺍﻟﻨﺎﺱ ﻭﺣﺎﺟﺎ‪‬ﻢ ﺍﳌﺎﺩﻳ‪‬ﺔ ﻣﻨﺸﺆﻩ ﺍﻟﻨﻔﻮﺱ ﺍﻟﺴﻠﺒﻴ‪‬ﺔ ﻟﻠﻨﺎﺱ ‪،‬‬
‫ﻓﺎﻷﺩﻭﺍﺕ ﺍﻟﺪﳝﻘﺮﺍﻃﻴ‪‬ﺔ ﺫﺍ‪‬ﺎ ﻭﺍﻟﱵ ﺍﺳﺘﺨﺪﻣﻬﺎ ﻫﺆﻻﺀ ﺍﳌﺘﺴﻠﱢﻘﻮﻥ ﻫﻲ ﺫﺍ‪‬ﺎ ﺍﺳﺘﺨﺪﻣﻬﺎ ﺍﻟﺸﺮﻓﺎﺀ‬
‫ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﺃﻫﺪﺍﻑ ﻧﺒﻴﻠﺔ ‪..‬‬
‫‪ – ٢‬ﺍﻟﺪﳝﻘﺮﺍﻃﻴ‪‬ﺔ ﻟﻴﺴﺖ ﺻﻴﻐﺔﹰ ﻭﺍﺣﺪﺓ ﻟﻜﻞﱢ ﺍﻟﻌﺼﻮﺭ ‪ ،‬ﻓﺄﺩﻭﺍﺕ ﺍﻟﺪﳝﻘﺮﺍﻃﻴ‪‬ﺔ ﻭﺃﺷﻜﺎﳍﺎ‬
‫ﺗﺘﻄﻮ‪‬ﺭ ﺑﺘﻄﻮ‪‬ﺭ ﺍ‪‬ﺘﻤﻌﺎﺕ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻳﺘﻢ‪ – ‬ﻣﻊ ﺍﻟﺰﻣﻦ – ﺳﺪ‪ ‬ﺍﻟﺜﻐﺮﺍﺕ ﺍﻟﱵ ﻳﺘﺴﻠﹼﻞ ﻣﻨﻬﺎ‬
‫ﺍﳌﺘﺴﻠﱢﻘﻮﻥ ‪..‬‬
‫‪ ..‬ﻭﺍﻟﺸﻮﺭﻯ ﻫﻲ ﺍﻷُﺧﺮﻯ ﻗﺪ ﻳﺴﺘﺨﺪﻣﻬﺎ ﺍﳌﺘﺎﺟﺮﻭﻥ ﺑﺎﻟﺪ‪‬ﻳﻦ ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﻏﺎﻳﺎ‪‬ﻢ‬
‫ﺍﻟﻔﺎﺳﺪﺓ ‪ ..‬ﻓﻜﻢ ﻣﺘﺎﺟﺮ ﺑﺎﻟﺪ‪‬ﻳﻦ ﺧﻼﻝ ﺍﻟﺘﺎﺭﻳﺦ ﻧﺸﺮ ) ﺑﺎﺳﻢ ﺍﻟﺪ‪‬ﻳﻦ ( ﺃﺑﺸﻊ ﺻﻮﺭ ﺍﻟﻄﻐﻴﺎﻥ‬
‫ﻭﺍﻟﻔﺴﺎﺩ ﰲ ﺍﻷﺭﺽ ؟ ‪..‬‬
‫‪ ..‬ﰲ ﺍﻟﺪﻭﻟﺔ ﺍﳊﺮ‪‬ﺓ ﺗﺘﺤﻘﱠﻖ ﺍﻟﺸﻮﺭﻯ ﺍﻟﱵ ﻳﺄﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ‪‬ﺎ ﺃﻛﺜﺮ ﻣﻦ ﲢﻘﹼﻘﻬﺎ ﰲ ﺍﻟﺪﻭﻟﺔ‬
‫ﺍﶈﺴﻮﺑﺔ ﻋﻠﻰ ﺍﻟﺪ‪‬ﻳﻦ ‪ ..‬ﻛﻴﻒ ؟!!! ‪..‬‬
‫‪ ..‬ﰲ ﺍﻟﺪﻭﻟﺔ ﺍﳊﺮ‪‬ﺓ ﺣﺮﻳ‪‬ﺔ ﺍﻟﺮﺃﻱ ﻭﺍﳌﻌﺘﻘﺪ ﻭﺍﻟﺘﻔﻜﹼﺮ ﺍ‪‬ﺮ‪‬ﺩ ﻭﺍﻟﺘﺪﺑ‪‬ﺮ ﺃﻛﱪ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ‬
‫ﻳﻘﺘﺮﺏ ﺍ‪‬ﺘﻤﻊ ﺍﳌﺴﻠﻢ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﻔﻬﻢ ﺍﻟﺴﻠﻴﻢ ﻟﺪﻻﻻﺕ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﲟﺎ ﲢﻤﻞ ﻣﻦ‬
‫ﺃﺣﻜﺎﻡ ﳊﻞﱢ ﺍﳌﺸﻜﻼﺕ ﺍﳊﻀﺎﺭﻳ‪‬ﺔ ﻣﻊ ﻣﺮﻭﺭ ﺍﻟﺰﻣﻦ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻳﺘﻄﻮ‪‬ﺭ ﻓﻬﻢ ﺍ‪‬ﺘﻤﻊ ﳌﺴﺄﻟﺔ‬
‫ﺍﻟﺸﻮﺭﻯ ﻣﻊ ﺍﻟﺘﻄﻮ‪‬ﺭ ﺍﳊﻀﺎﺭﻱ ‪ ...‬ﻭﳌﹼﺎ ﻛﺎﻥ ﺍﻟﺸﻌﺐ ﻫﻮ ﻣﺼﺪﺭ ﺍﻟﺴﻠﻄﺔ ﻭﺍﻟﺘﺸﺮﻳﻊ ﰲ‬
‫ﺍﻟﺪﻭﻟﺔ ﺍﳊﺮ‪‬ﺓ ‪ ،‬ﻓﺈﻥﱠ ﺍﻟﺸﻌﺐ ﺍﳌﺴﻠﻢ ﺳﻴﺨﺘﺎﺭ ﺍﻟﺸﻮﺭﻯ ﺍﻟﱵ ﻳﺪﺭﻛﻬﺎ ﻣﻦ ﻧﺼﻮﺹ ﻛﺘﺎﺏ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﲝﺮﻳ‪‬ﺔ ﺗﺎﻣ‪‬ﺔ ‪ ،‬ﻭﺫﻟﻚ ﺑﻮﺍﻗﻊﹴ ﺃﺑﻌﺪ ﻋﻦ ﺍﻟﻐﺮﻕ ﰲ ﻣﺴﺘﻨﻘﻊ ﺍﳋﻼﻓﺎﺕ ﺍﳌﺬﻫﺒﻴ‪‬ﺔ ﻭﺍﻟﻄﺎﺋﻔﻴ‪‬ﺔ‬
‫ﺍﻟﺬﻱ ﺗﻐﺮﻕ ﻓﻴﻪ ﺍﻟﺪﻭﻟﺔ ﺍﶈﺴﻮﺑﺔ ﻋﻠﻰ ﺍﻟﺪ‪‬ﻳﻦ ‪..‬‬
‫ﺑﻴﻨﻤﺎ ﰲ ﺍﻟﺪﻭﻟﺔ ﺍﶈﺴﻮﺑﺔ ﻋﻠﻰ ﺍﻟﺪ‪‬ﻳﻦ ﻓﺈﻥﱠ ﺍﳌﻄﺒ‪‬ﻠﲔ ﻭﺍﳌﺰﻣ‪‬ﺮﻳﻦ ﻟﻌﺪﻡ ﻓﺼﻞ ﺍﻟﺪ‪‬ﻳﻦ ﻋﻦ‬
‫ﺍﻟﺴﻴﺎﺳﺔ ﻳﻘﺪ‪‬ﻣﻮﻥ ﻓﻬﻤﺎﹰ ﺗﺎﺭﳜﻴ‪‬ﺎﹰ ﳏﺪ‪‬ﺩﺍﹰ ﳌﻔﻬﻮﻡ ﺍﻟﺸﻮﺭﻯ ‪ ،‬ﻻ ﻳﺘﺠﺎﻭﺯ ﻣﻔﺎﻫﻴﻢ ﺍﻟﺴﺎﺑﻘﲔ ﻭﻣﺎ ﱠﰎ‬
‫ﺗﺪﺍﻭﻟﻪ ﻛﻨﻈﺎﻡ ﺣﻜﻢ ﰲ ﺍﻷﺟﻴﺎﻝ ﺍﻷﻭﱃ ‪ ..‬ﻭﻫﺬﺍ ﺃﺑﻌﺪ ﻋﻦ ﲢﻘﻴﻖ ﻣﺮﺍﺩ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻣﺴﺄﻟﺔ‬
‫ﺍﻟﺸﻮﺭﻯ ‪..‬‬
‫‪٢٠٨ ‬‬ ‫‪‬‬
‫ﻣﻦ ﻫﻨﺎ ﻧﺮﻯ ﻛﻴﻒ ﺃﻧ‪‬ﻪ ﰲ ﺍﻟﺪﻭﻟﺔ ﺍﳊﺮ‪‬ﺓ ﻳﺘﺤﻘﱠﻖ ﻣﺮﺍﺩ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﻟﺸﻮﺭﻯ ﻭﻏﲑﻫﺎ ﻣﻦ‬
‫ﺍﳌﺴﺎﺋﻞ ﺍﻟﱵ ﳛﻤﻠﻬﺎ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﺑﺼﻮﺭﺓ ﺃﻛﱪ ﺑﻜﺜﲑ ﻣﻦ ﲢﻘﹼﻖ ﻣﺮﺍﺩ ﺍﷲ ﺗﻌﺎﱃ ﳍﺬﻩ‬
‫ﺍﳌﺴﺎﺋﻞ ﰲ ﺍﻟﺪﻭﻟﺔ ﺍﻟﱵ ﻳﺴﻤ‪‬ﻮ‪‬ﺎ ﺩﻭﻟﺔ ﺩﻳﻨﻴ‪‬ﺔ ‪ ،‬ﻷﻧ‪‬ﻬﺎ ﰲ ﺍﳊﻘﻴﻘﺔ ﺩﻭﻟﺔ ﺗﺎﺭﳜﻴ‪‬ﺔ ﻟﻴﺲ ﺇﻻﹼ ‪،‬‬
‫ﻣﻨﻬﺠﻴ‪‬ﺔ ﺍﻟﺒﺤﺚ ﻭﺍﻟﺘﺪﺑ‪‬ﺮ ﻭﺍﻟﺘﻔﺎﻋﻞ ﺍﳊﻀﺎﺭﻱ ﻓﻴﻬﺎ ﺃﻗﺮﺏ ﺇﱃ ﺍﻟﺘﺎﺭﻳﺦ ﻣﻨﻬﺎ ﺇﱃ ﺍﳌﻨﻬﺞ ‪..‬‬
‫ﺍﻟﺪﳝﻘﺮﺍﻃﻴ‪‬ﺔ ﺷﺄ‪‬ﺎ ﺷﺄﻥ ﺃﻱ‪ ‬ﻗﻀﻴ‪‬ﺔ ﺇﻧﺴﺎﻧﻴ‪‬ﺔ ‪ ،‬ﻻ ﺑﺪ‪ ‬ﺃﻥ ﺗﺘﻄﻮ‪‬ﺭ ﻣﻊ ﺍﻟﺰﻣﻦ ﻭﺃﻥ ﺗﺘﻄﻮ‪‬ﺭ‬
‫ﺃﺩﻭﺍ‪‬ﺎ ﺑﺎﺗ‪‬ﺠﺎﻩ ﺍﻻﻗﺘﺮﺍﺏ ﺃﻛﺜﺮ ﻓﺄﻛﺜﺮ ﻣﻦ ﺍﻟﻌﺪﻝ ﻭﲢﻘﻴﻖ ﻣﺮﺍﺩ ﺍﻟﺸﻌﻮﺏ ﺳﻴﺎﺳﻴ‪‬ﺎﹰ ‪ ،‬ﻭﻻ ﺑﺪ‪ ‬ﺃﻥ‬
‫ﺗﺄﺧﺬ ﺑﻌﲔ ﺍﻻﻋﺘﺒﺎﺭ ﺧﺼﻮﺻﻴ‪‬ﺎﺕ ﺍ‪‬ﺘﻤﻊ ﺍﻟﺜﻘﺎﻓﻴ‪‬ﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴ‪‬ﺔ ‪ ،‬ﻓﻼ ﺗﻮﺟﺪ ﻭﺻﻔﺔ ﺟﺎﻫﺰﺓ‬
‫ﻟﻠﺪﳝﻘﺮﺍﻃﻴ‪‬ﺔ ﺻﺎﳊﺔ ﻟﻜﻞﱢ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ﰲ ﻛﻞﱢ ﺯﻣﺎﻥ‪ ‬ﻭﻣﻜﺎﻥ ‪..‬‬
‫‪ ..‬ﻭﻫﺬﻩ ﺍﻟﻘﻴﻢ ﺍﻟﻨﺒﻴﻠﺔ ﻣﻦ ﺍﻟﻌﺪﻝ ﻭﺍﳌﺴﺎﻭﺍﺓ ﻭﺗﻜﺎﻓﺆ ﺍﻟﻔﺮﺹ ﻭﺍﳌﻮﺩ‪‬ﺓ ﻭﺍﻟﺸﺮﺍﻛﺔ ﺍﻟﻜﺎﻣﻠﺔ‬
‫ﺑﲔ ﺃﺑﻨﺎﺀ ﺍ‪‬ﺘﻤﻊ ﻻ ﺗﺘﺤﻘﱠﻖ ﺇﻻﱠ ﰲ ﺇﻃﺎﺭ ﺩﻭﻟﺔ ﺣﺮ‪‬ﺓ ‪ ،‬ﻳﺆﻣﻦ ﺃﺑﻨﺎﺅﻫﺎ ﲝﺮﻳ‪‬ﺔ ﺍﻵﺧﺮ ﺇﳝﺎﻧﺎﹰ ﺣﻘﻴﻘﻴ‪‬ﺎﹰ‬
‫‪ ،‬ﻧﺎﺑﺬﻳﻦ ﻛﻞﱠ ﻣﻔﺎﻫﻴﻢ ﺍﻻﺳﺘﻘﺼﺎﺀ ﻭﺇﻟﻐﺎﺀ ﺍﻵﺧﺮ ‪ ،‬ﻣﺆﻣﻨﲔ ﺑﺄﻥﱠ ﺍﻵﺧﺮ ﺷﺮﻳﻚ ﻛﺎﻣﻞ ﲢﺖ‬
‫ﺳﻘﻒ ﺍﻟﻮﻃﻦ ‪..‬‬
‫‪ ..‬ﺑﻴﻨﻤﺎ ﰲ ﺍﻟﺪﻭﻟﺔ ﺍﶈﺴﻮﺑﺔ ﻋﻠﻰ ﺍﻟﺪ‪‬ﻳﻦ ‪ ،‬ﻓﺈﻥﱠ ﺍﻟﺪﺍﻋﲔ ﳍﺎ ﻻ ﻳﺆﻣﻨﻮﻥ ﺃﺻﻼﹰ ﺑﺄﻥﱠ ﺍﻵﺧﺮ‬
‫) ﲢﺖ ﺳﻘﻒ ﺍﻟﻮﻃﻦ ( ﻣﻮﺍﺯﹴ ﳍﻢ ‪ ،‬ﻷﻥﱠ ﺍﻵﺧﺮ ﺣﺴﺐ ﻣﻔﺎﻫﻴﻤﻬﻢ ﺍﳌﻮﺭﻭﺛﺔ ﻭﺍﶈﺴﻮﺑﺔ ﻋﻠﻰ‬
‫ﺍﻟﺪ‪‬ﻳﻦ ) ﻭﺍﻟﺪ‪‬ﻳﻦ ﺍﳊﻖ‪ ‬ﻣﻨﻬﺎ ﺑﺮﺍﺀ ( ﻟﻴﺲ ﻣﺆﻣﻨﺎﹰ ‪ ،‬ﺃﻭ ﻋﻠﻰ ﺍﻷﻗﻞ ﻳﻨﻈﺮﻭﻥ ﺇﻟﻴﻪ ﻋﻠﻰ ﺃﻧ‪‬ﻪ ﻓﺎﺳﻖ ‪،‬‬
‫ﻭﺑﺎﻟﺘﺎﱄ ﻣﻬﻤﺎ ﺗﻔﻠﺴﻔﻮﺍ ﻭﻣﻬﻤﺎ ﻗﺎﻟﻮﺍ ﻣﻦ ﺍﻟﻜﻠﻤﺎﺕ ﺍﳌﻌﺴﻮﻟﺔ ‪ ،‬ﻓﺈﻧ‪‬ﻬﻢ – ﰲ ﺍﻟﻨﻬﺎﻳﺔ – ﻻ‬
‫ﻳﻨﻈﺮﻭﻥ ﺇﱃ ﺍﻵﺧﺮ ﻧﻈﺮﺓ ﺃﺥﹴ ﳍﻢ ﻣﻮﺍﺯﹴ ﰲ ﺍﳊﻘﻮﻕ ﻭﺍﻟﻮﺍﺟﺒﺎﺕ ‪..‬‬
‫‪ ..‬ﻭﻟﻮ ﻓﺮﺿﻨﺎ ﺟﺪﻻﹰ ﺃﻧ‪‬ﻬﻢ ﻳﻌﺘﱪﻭﻥ ﺍﻵﺧﺮ ﻣﻮﺍﺯﻳﺎﹰ ﳍﻢ ‪ ،‬ﻓﻠﻤﺎﺫﺍ ﺇﺫﺍﹰ ﻳﺪﻋﻮﻥ ﻟﺪﻭﻟﺔ‬
‫ﻳﺴﻤ‪‬ﻮ‪‬ﺎ ﺑﺎﻟﺪ‪‬ﻳﻨﻴ‪‬ﺔ ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻻ ﻳﺴﺘﻄﻴﻌﻮﻥ ﻓﻴﻪ ﺃﻥ ﳜﻔﻮﺍ ﺍﻋﺘﻘﺎﺩﻫﻢ ﺃﻧ‪‬ﻬﻢ – ﺩﻳﻨﻴ‪‬ﺎﹰ –‬
‫ﻓﻮﻕ ﺍﻵﺧﺮﻳﻦ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ؟!!! ‪ ...‬ﻣ‪‬ﻦ ﻫﻨﺎ ﺗﺘﺠﻠﹼﻰ ﺍﻟﺼﻮﺭﺓ ﺃﻣﺎﻡ ﺃﻋﻴﻨﻨﺎ ﺑﺄﻥﱠ ﺍﻟﺪﺍﻋﲔ‬
‫ﺇﱃ ﺩﻭﻟﺔ ﺩﻳﻨﻴ‪‬ﺔ ﺣﺴﺐ ﻣﻔﺎﻫﻴﻤﻬﻢ ﺍﻟﻀﻴ‪‬ﻘﺔ ﻟﻠﺪ‪‬ﻳﻦ ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﻳﺪﻋﻮﻥ ﻟﺪﻭﻟﺔ ﴰﻮﻟﻴ‪‬ﺔ ‪ ،‬ﺎﻳﺔﹸ ﺃﻣﺮﹺﻫﺎ‬
‫‪٢٠٩ ‬‬ ‫‪‬‬
‫ﺍﺳﺘﻌﺒﺎﺩ‪ ‬ﺍﻟﻨﺎﺱ ﻭﻗﻬﺮﻫﻢ ﺑﺎﳋﺼﻮﺻﻴ‪‬ﺎﺕ ﺍﳌﺬﻫﺒﻴ‪‬ﺔ ﻭﺍﻟﻄﺎﺋﻔﻴ‪‬ﺔ ‪ ،‬ﺑﺎﺳﻢ ﺍﻟﺪ‪‬ﻳﻦ ‪ ،‬ﻭﻫﺬﺍ ﺗﻨﻘﻀﻪ ﻛﻞﱡ‬
‫ﺍﳌﺒﺎﺩﺉ ﺍﻟﱵ ﺃﻧﺰﻝ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﺮﺳﺎﻻﺕ ﺍﻟﺴﻤﺎﻭﻳ‪‬ﺔ ﻣﻦ ﺃﺟﻠﻬﺎ ‪..‬‬
‫‪ ..‬ﻭﻛﻼﻣﻨﺎ ﻫﺬﺍ ﻻ ﻳﻌﲏ ﺃﻥﱠ ﻛﻞﱠ ﺍﻟﺪﳝﻘﺮﺍﻃﻴ‪‬ﺎﺕ ﺍﻟﱵ ﺑ‪‬ﻨﻴﺖ ﻋﻠﻰ ﺃﺭﺽ ﺍﻟﻮﺍﻗﻊ ﻛﺎﻧﺖ‬
‫ﺗﻄﺒﻴﻘﺎﹰ ﻣﻮﺍﺯﻳﺎﹰ ﻟﻠﺘﻨﻈﲑ ﺍﻟﺬﻱ ﻳﺴﺘﺨﺪﻣﻪ ﺃﺻﺤﺎ‪‬ﺎ ‪ ..‬ﺃﺑﺪﺍﹰ ‪ ..‬ﺍﻟﺪﳝﻘﺮﺍﻃﻴ‪‬ﺔ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﺻﻨﺎﻋﺔ‬
‫ﺑﺸﺮﻳ‪‬ﺔ ﻻ ﲣﻠﻮ ﻣﻦ ﺍﻷﺧﻄﺎﺀ ‪ ،‬ﻭﻫﻲ ﻧﻈﺎﻡ ﺣﻜﻢ ‪ ،‬ﻟﺘﻨﻈﻴﻢ ﺍﳊﻜﻢ ﰲ ﺍﻟﺪﻭﻟﺔ ‪ ،‬ﻓﻘﺪ ﺗﻜﻮﻥ‬
‫ﻫﻨﺎﻙ ﺃﻏﻠﺒﻴ‪‬ﺔ ﺗﺪ‪‬ﻋﻲ ﺍﻟﺪﳝﻘﺮﺍﻃﻴ‪‬ﺔ ﻭﻟﻜﻨ‪‬ﻬﺎ ﻻ ﺗﺆﻣﻦ ‪‬ﺎ ﻛﻤﺒﺪﺃ‪ ‬ﻋﺎﺩﻝ ‪ ،‬ﻭﺑﺬﻟﻚ ﺗﻜﻮﻥ ﴰﻮﻟﻴ‪‬ﺔﹰ‬
‫ﻣﻬﻤﺎ ﺯﻋﻤﺖ ﻣﻦ ﺍﻟﺘﺰﺍﻣﻬﺎ ﲟﺒﺪﺃ ﺍﻟﺪﳝﻘﺮﺍﻃﻴ‪‬ﺔ ‪ .....‬ﻭﻟﻜﻦ‪ ‬ﺍﻟﺪﳝﻘﺮﺍﻃﻴ‪‬ﺔ ﻛﻤﻔﻬﻮﻡ ﻭﺃﺩﻭﺍﺕ‬
‫ﺗﺘﻄﻮ‪‬ﺭ ﻣﻊ ﺍﻟﺰﻣﻦ ‪ ..‬ﻭﻻ ﻳ‪‬ﻮﺟ‪‬ﺪ ﻓﻴﻬﺎ ﻣﻦ ﻳﺰﻋﻢ ﺃﻧ‪‬ﻪ ﻧﺎﻃﻖ‪ ‬ﺑﺎﺳﻢ ﺍﷲ ﺗﻌﺎﱃ ﻭﻇﻠﹼﻪ ﰲ ﺍﻷﺭﺽ ‪،‬‬
‫ﻛﻤﺎ ﻫﻮ ﺣﺎﻝ ﺍﻟﺪﺍﻋﲔ ﻟﻠﺸﻤﻮﻟﻴ‪‬ﺔ ﺍﶈﺴﻮﺑﺔ ﻋﻠﻰ ﺍﻟﺪ‪‬ﻳﻦ ‪..‬‬
‫‪ ..‬ﻭﻟﺬﻟﻚ ﻧﺘﻴﺠﺔ ﻟﺘﻄﻮ‪‬ﺭ ﻣﻔﻬﻮﻡ ﺍﻟﺪﳝﻘﺮﺍﻃﻴ‪‬ﺔ ‪ ،‬ﻭﻟﺘﻄﻮ‪‬ﺭ ﺃﺩﻭﺍ‪‬ﺎ ‪ ،‬ﲟﺎ ﻳﻮﺍﺯﻱ ﺍﻟﺘﻄﻮ‪‬ﺭ‬
‫ﺍﳊﻀﺎﺭﻱ ﻟﻠﺒﺸﺮﻳ‪‬ﺔ ‪ ،‬ﺗﺘ‪‬ﺠﻪ ﺍﻟﺪﳝﻘﺮﺍﻃﻴ‪‬ﺎﺕ ﳓﻮ ﺍﻟﻠﻴﱪﺍﻟﻴ‪‬ﺔ ‪ ،‬ﺍﻟﱵ ﺗﻌﺘﲏ ﺑﺎﳊﺮﻳ‪‬ﺎﺕ ﺍﳌﺪﻧﻴ‪‬ﺔ‬
‫ﻭﺣﻘﻮﻗﻬﺎ ‪ ،‬ﻭﺑﺎﳊﺮﻳ‪‬ﺎﺕ ﺍﻟﻔﺮﺩﻳ‪‬ﺔ ‪ ،‬ﻭﺑﺎﳊﺮﻳ‪‬ﺎﺕ ﺍﳋﺎﺻ‪‬ﺔ ﺑﺎﻷﻗﻠﻴ‪‬ﺎﺕ ﻋﻠﻰ ﺍﺧﺘﻼﻓﻬﺎ ‪ ،‬ﲢﺖ‬
‫ﺳﻘﻒ ﻭﻃﻦﹴ ﻭﺍﺣﺪ ‪..‬‬
‫‪ ..‬ﻭﻣﺎ ﻧﺮﺍﻩ ﺃﻥﱠ ﻣﻌﻈﻢ ﺍﳌﻄﺒ‪‬ﻠﲔ ﻭﺍﳌﺰﻣ‪‬ﺮﻳﻦ ﻟﺪﻭﻟﺔ ﺩﻳﻨﻴ‪‬ﺔ ﺣﺴﺐ ﻣﻔﺎﻫﻴﻤﻬﻢ ﺍﻟﻀﻴ‪‬ﻘﺔ ﻟﻠﺪ‪‬ﻳﻦ‬
‫‪ ،‬ﻳﻀﻌﻮﻥ ﺩﺍﺋﻤﺎﹰ ﻣﻘﺎﺭﻧﺔ ﺑﲔ ﺳﻠﺒﻴ‪‬ﺎﺕ ﺍﻟﻐﺮﺏ ﺍﻻﺟﺘﻤﺎﻋﻴ‪‬ﺔ ﻭﺍﻟﺜﻘﺎﻓﻴ‪‬ﺔ ‪ ،‬ﻛﻮﻥ ﺍﻟﻐﺮﺏ ﻣﻨﺸﺄ‬
‫ﺍﻟﺪﳝﻘﺮﺍﻃﻴ‪‬ﺔ ‪ ،‬ﻭﺑﲔ ﺍﻟﻘﻴﻢ ﺍﻟﻨﺒﻴﻠﺔ ﺍﻟﱵ ﳛﻤﻠﻬﺎ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﺫﻟﻚ ﻛﻤﻘﺪ‪‬ﻣﺔ ﻟﻨﺘﻴﺠﺔ‬
‫ﻣﺴﺒﻘﺔ ﺍﻟﺼﻨﻊ ﻫﻲ ﺇﻇﻬﺎﺭ ﺍﻟﺪﳝﻘﺮﺍﻃﻴ‪‬ﺔ ﲟﻈﻬﺮ ﺳﻠﱯ ‪ .....‬ﻭﻫﺬﻩ ﺍﳌﻘﺎﺭﻧﺔ ﻟﻴﺴﺖ ﺳﻠﻴﻤﺔ ﻟﻌﺪ‪‬ﺓ‬
‫ﺃﺳﺒﺎﺏ ‪:‬‬
‫‪ – ١‬ﺍﳌﻘﺎﺭﻧﺔ ﺍﻟﱵ ﻳﻘﻮﻣﻮﻥ ‪‬ﺎ ﻫﻲ ﺍﻧﺘﻘﺎﺀ ﻟﺴﻠﺒﻴ‪‬ﺎﺕ ﺃﻋﻤﺎﻝ ﺷﻌﻮﺏ ﳍﺎ ﺗﻌﻠﹼﻘﻬﺎ‬
‫ﲟﻌﺘﻘﺪﺍﺕ ﻫﺬﻩ ﺍﻟﺸﻌﻮﺏ ﻭﺑﺘﺎﺭﳜﻬﺎ ﻭﺛﻘﺎﻓﺎ‪‬ﺎ ﻣﻦ ﺟﻬﺔ ‪ ،‬ﻭﺑﲔ ﻗﻴﻢ ﻭﻣﺒﺎﺩﺉ ﻧﺒﻴﻠﺔ ﳛﻤﻠﻬﺎ‬
‫ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﺟﻬﺔ‪ ‬ﺃﹸﺧﺮﻯ ‪ ..‬ﺃﻱ ﻫﻲ ﻣﻘﺎﺭﻧﺔ ﺑﲔ ﺃﻣﺮﻳﻦ ﳐﺘﻠﻔﲔ ﲤﺎﻣﺎﹰ ‪ ،‬ﻛﻞﱞ ﻣﻨﻬﻤﺎ‬
‫ﻟﻪ ﺳﺎﺣﺘﻪ ﺍﳌﺨﺘﻠﻔﺔ ﻋﻦ ﺳﺎﺣﺔ ﺍﻵﺧﺮ ‪ ..‬ﻓﺄﻋﻤﺎﻝ ﺍﻟﺸﻌﻮﺏ ﳍﺎ ﺗﻌﻠﱡﻘﻬﺎ ﺑﺄﺧﻼﻕ ﻫﺬﻩ‬
‫‪٢١٠ ‬‬ ‫‪‬‬
‫ﺍﻟﺸﻌﻮﺏ ﻭﺑﻌﻘﺎﺋﺪﻫﺎ ﻭﺑﺘﺎﺭﳜﻬﺎ ﻭﺛﻘﺎﻓﺎ‪‬ﺎ ‪ ،‬ﻭﻫﻲ ﻟﻴﺴﺖ ﺛﺎﺑﺘﺔ ﻋﻠﻰ ﻣﺪﺍﺭ ﺍﻟﺰﻣﻦ ‪ ،‬ﺑﻴﻨﻤﺎ‬
‫ﺃﺣﻜﺎﻡ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ) ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ( ﻫﻲ ﻗﻴﻢ ﻣﻄﻠﻘﺔ ﳎﺮ‪‬ﺩﺓ ﻋﻦ ﺍﻟﺘﺎﺭﻳﺦ ﻭﻋﻦ ﺗﻄﺒﻴﻖ‬
‫ﺍﻟﺸﻌﻮﺏ ﳍﺎ ‪ ..‬ﻭﺍﳌﺴﻠﻤﻮﻥ ﺫﺍ‪‬ﻢ ﱂ ﻳﻠﺘﺰﻡ ﺍﻟﻜﺜﲑ ﻣﻨﻬﻢ ﺑﺎﻟﻜﺜﲑ ﻣﻦ ﺃﺣﻜﺎﻡ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﺍﻻﻟﺘﺰﺍﻡ‪ ‬ﺍﻟﺬﻱ ﻳﺮﻳﺪﻩ ﺍﷲ ﺗﻌﺎﱃ ﻣﻨﻬﻢ ‪..‬‬
‫‪ – ٢‬ﻫﺬﻩ ﺍﳌﻘﺎﺭﻧﺔ ﻟﻴﺴﺖ ﻣﻘﺎﺭﻧﺔ ﺳﻴﺎﺳﻴ‪‬ﺔ ﺗﺘﻌﻠﱠﻖ ﲟﺒﺎﺩﺉ ﺍﻟﺪﳝﻘﺮﺍﻃﻴ‪‬ﺔ ﻭﺁﻟﻴ‪‬ﺎﺕ ﺍﺳﺘﻼﻡ‬
‫ﺍﻟﺴﻠﻄﺔ ﻣﻦ ﺟﻬﺔ ‪ ،‬ﻭﺑﲔ ﺍﻟﺸﻮﺭﻯ ﻛﻤﺎ ﻳﻔﻬﻤﻬﺎ ﺍﳌﻘﺎﺭﻧﻮﻥ ﻣﻦ ﺟﻬﺔ‪ ‬ﺃﹸﺧﺮﻯ ‪ ..‬ﻓﻠﻮ ﻧﻈﺮ‬
‫ﺍﳌﻘﺎﺭﻧﻮﻥ ﻧﻈﺮﺓﹰ ﻋﺎﻗﻠﺔ ﳎﺮ‪‬ﺩﺓ ﻋﻦ ﻋﺼﺒﻴ‪‬ﺎ‪‬ﻢ ﺍﳌﺬﻫﺒﻴ‪‬ﺔ ﻭﺍﻟﻄﺎﺋﻔﻴ‪‬ﺔ ﺇﱃ ﺁﻟﻴ‪‬ﺎﺕ ﺍﺳﺘﻼﻡ ﺍﻟﺴﻠﻄﺔ‬
‫ﻭﺗﻨﻘﹼﻠﻬﺎ ﻋﱪ ﺍﻷﺟﻴﺎﻝ ‪ ،‬ﻟﺮﺃﻭﺍ ﺃﻥ ﻭﺍﻗﻌﻨﺎ ﺧﻼﻝ ﺍﻟﺘﺎﺭﻳﺦ ) ﺍﻟﺬﻱ ﻳﺮﻳﺪﻭﻧﻪ ﻣﻌﻴﺎﺭﺍﹰ ﻟﺪﻭﻟﺘﻬﻢ‬
‫ﺍﻟﺪ‪‬ﻳﻨﻴ‪‬ﺔ ( ﻟﻴﺲ ﺃﻓﻀﻞ ﺣﺎﻻﹰ ﻣﻦ ﺍﻵﺧﺮﻳﻦ ‪..‬‬
‫‪ – ٣‬ﺍﳌﻘﺎﺭﻧﺔ ﺗ‪‬ﻐ‪‬ﻔ‪‬ﻞ ﻋﻤﻠﻴ‪‬ﺎﺕ ﺍﻧﺘﻘﺎﻝ ﺍﻟﺴﻠﻄﺔ ﻋﻨﺪﻧﺎ ﻣﻦ ﻓﺘﺮﺓ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ ﺇﱃ ﺍﻵﻥ‬
‫‪ ،‬ﻓﺎﺳﺘﻼﻡ ﺃﰊ ﺑﻜﺮ ﻟﻠﺴﻠﻄﺔ ﻛﺎﻥ ﺿﻤﻦ ﺇﻃﺎﺭ ﳎﻤﻮﻋﺔ ﺿﻴ‪‬ﻘﺔ ﻭﺑﺪﻓﻊ ﻗﻮﻱ ﺃﺷﺒﻪ ﺑﻔﺮﺽ ﺍﻷﻣﺮ‬
‫ﺍﻟﻮﺍﻗﻊ ﻣﻦ ﻗﺒﻞ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ‪ ،‬ﻭﺍﺳﺘﻼﻡ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﻛﺎﻥ ﺗﻌﻴﻴﻨﺎﹰ ﻣﻦ ﺃﰊ ﺑﻜﺮ ‪،‬‬
‫ﻭﺍﺳﺘﻼﻡ ﻋﺜﻤﺎﻥ ﻛﺎﻥ ﻋﱪ ﺍﺧﺘﻴﺎﺭ ﻋﻤﺮ ﻟﺴﺘﺔ ﳜﺘﺎﺭﻭﻥ ﻭﺍﺣﺪﺍﹰ ﻣﻨﻬﻢ ‪ ،‬ﻭﺍﺳﺘﻼﻡ ﻋﻠﻲ ﺗﺒﻌﻪ ﻣﻦ‬
‫ﺍﳊﺮﻭﺏ ﻭﻗﻄﻊ ﺃﻋﻨﺎﻕ ﺍﻟﺼﺤﺎﺑﺔ ﻋﻠﻰ ﺃﻳﺪﻱ ﺇﺧﻮﺍ‪‬ﻢ ﺍﻟﺼﺤﺎﺑﺔ ﻣﺎ ﳔﺠﻞ ﻣﻦ ﻗﺮﺍﺀﺗﻪ ‪،‬‬
‫ﻭﺍﺳﺘﻼﻡ ﻣﻌﺎﻭﻳﺔ ﻛﺎﻥ ﺃﺷﺒﻪ ﻣﺎ ﻳﻜﻮﻥ ﺑﺎﻻﻧﻘﻼﺑﺎﺕ ﺍﻟﻌﺴﻜﺮﻳ‪‬ﺔ ﰲ ﻋﺼﺮﻧﺎ ‪ ،‬ﻟﻴﺤﻮ‪‬ﻝ ﻧﻈﺎﻡ‬
‫ﺍﳊﻜﻢ ﺑﻌﺪ ﺫﻟﻚ ﺇﱃ ﻧﻈﺎﻡﹴ ﻣﻠﻜﻲ‪ ‬ﻗﺴﺮﻱ‪ ‬ﻳﻜﻮﻥ ﻓﻴﻪ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺃﻣﲑﺍﹰ ﻣﻨﺬ ﻧﺰﻭﻟﻪ ﻣﻦ ﺑﻄﻦ‬
‫ﺃﻣ‪‬ﻪ ‪ .....‬ﻭﻛﻞﱡ ﺫﻟﻚ ﲢﻴﻴﺪ‪ ‬ﻛﺎﻣﻞﹲ ﻟﻸﻣ‪‬ﺔ ﰲ ﻣﺴﺄﻟﺔ ﺍﻟﺸﻮﺭﻯ ﺍﻟﱵ ﻳﺪ‪‬ﻋﻮ‪‬ﺎ ‪ ،‬ﻭﻗﻔﺰ‪ ‬ﺻﺮﻳﺢ‪‬‬
‫ﻓﻮﻕ ﻣﺒﺪﺃ ﺍﻟﺸﻮﺭﻯ ﺍﻟﺬﻱ ﳛﻤﻠﻪ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫‪ – ٤‬ﺍﳌﻘﺎﺭﻧﺔ ﻻ ﺗﺄﺧﺬ ﺑﻌﲔ ﺍﻻﻋﺘﺒﺎﺭ ﲪﻞ ﺍﻟﺪﳝﻘﺮﺍﻃﻴ‪‬ﺔ ﻵﻟﻴ‪‬ﺎﺕ ﺗﻄﻮﻳﺮ ﻧﻔﺴﻬﺎ ﺑﻨﻔﺴﻬﺎ ‪،‬‬
‫ﻛﻮ‪‬ﺎ ﻣﺴﺄﻟﺔ ﺇﻧﺴﺎﻧﻴ‪‬ﺔ ﺗﺘﻌﻠﱠﻖ ﺑﺎﻹﻧﺴﺎﻥ ﻛﻘﻴﻤﺔ ﻣﻌﻨﻮﻳ‪‬ﺔ ‪ ،‬ﻭﻛﻮ‪‬ﺎ ﺁﻟﻴ‪‬ﺎﺕ ‪‬ﺪﻑ ﻻﺧﺘﻴﺎﺭ ﺍﻟﻨﻈﺎﻡ‬
‫ﺍﻟﺴﻴﺎﺳﻲ ﻟﻠﺪﻭﻟﺔ ‪ ،‬ﻭﻓﻖ ﻣﺎ ﻳﺘﻌﺎﺭﻑ ﻋﻠﻴﻪ ﺍﻟﻨﺎﺱ ‪ ،‬ﻣﻦ ﺇﻳﺼﺎﳍﻢ ﻟﻠﻌﺪﻝ ﻭﺍﳌﺴﺎﻭﺍﺓ ﻭﺗﻜﺎﻓﺆ‬
‫ﺍﻟﻔﺮﺹ ﻭﺍﻻﻗﺘﺮﺍﺏ ﻣﻦ ﲢﻘﻴﻖ ﻣﺼﺎﳊﻬﻢ ﺍﻟﻨﺒﻴﻠﺔ ‪..‬‬
‫‪٢١١ ‬‬ ‫‪‬‬
‫‪ – ٥‬ﺍﳌﻘﺎﺭﻧﺔ ﺗﻨﻄﻠﻖ ﻣﻦ ﻣﺒﺪﺃ ﺃﻥﱠ ﺍﻵﺧﺮﻳﻦ ﻛﺎﻓﺮﻭﻥ ﻣﻬﻤﺎ ﻋﻤﻠﻮﺍ ‪ ،‬ﻭﺃﻥﱠ ﺍﳌﻘﺎﺭﹺﻧﲔ‬
‫ﳚﺴ‪‬ﺪﻭﻥ ﻣﺮﺍﺩ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﻷﺭﺽ ‪ ،‬ﻭﻣﻌﻬﻢ ﻭﻛﺎﻟﺔ ﻣﻨﻪ ﺟﻞﱠ ﻭﻋﻼ ﻏﲑ ﻗﺎﺑﻠﺔ ﻟﻠﻌﺰﻝ ‪،‬‬
‫ﻭﺫﻟﻚ ﺑﻔﻌﻞ ﻣﺎ ﻳﺮﻳﺪﻭﻥ ﺑﺎﺳﻢ ﺍﻟﺪ‪‬ﻳﻦ ‪..‬‬
‫‪ – ٦‬ﺍﳌﻘﺎﺭﹺﻧﻮﻥ ﻭﺍﻧﻄﻼﻗﺎﹰ ﻣﻦ ﺗﺎﺭﳜﻨﺎ ﺍﻹﺳﻼﻣﻲ ﺍﺑﺘﺪﺍﺀً ﺑﻌﺼﺮ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ ‪،‬‬
‫ﻳﻌﺘﻘﺪﻭﻥ ﺃﻥﱠ ﺍﳊﺎﻛﻢ ﻫﻮ ﺣﺎﻛﻢ ﺣﱴ ﺍﳌﻮﺕ ‪ ،‬ﻓﻬﺬﺍ ﻣﺎ ﺣﺼﻞ ﺧﻼﻝ ﺍﻟﺘﺎﺭﻳﺦ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻻ‬
‫ﻳﺆﻣﻨﻮﻥ ) ﺑﻨﺎﺀ ﻋﻠﻰ ﻣﻨﻬﺞ ﺍﻟﺴﻠﻒ ﺍﻟﺬﻱ ﻳﺪﻋﻮﻥ ﺇﻟﻴﻪ ( ﺑﺘﺪﺍﻭﻝ ﺍﻟﺴﻠﻄﺔ ‪ ..‬ﻓﺎﻟﺒﻴﻌﺔ ﻋﻨﺪﻫﻢ‬
‫ﺣﱴ ﺍﳌﻮﺕ ﻣﺎ ﱂ ﻳﻔﻌﻞ ﺍﳊﺎﻛﻢ ﻣﺎ ﳜﺮﺟﻪ ﻣﻦ ﺍﳌﻠﹼﺔ ‪ ..‬ﻭﺍﳊﻘﻴﻘﺔ ﺃﻥﱠ ﺍﳊﺎﻛﻢ ﻻ ﳜﺮﺟﻮﻧﻪ ﻣﻦ‬
‫ﺍﳌﻠﹼﺔ ﻣﻬﻤﺎ ﻓﻌﻞ ﻣﺎ ﺩﺍﻣﻮﺍ ﻣﻦ ﺃﺗﺒﺎﻋﻪ ‪ ،‬ﻓﻘﻄﹾﻊ ﻋﺸﺮﺍﺕ ﺍﻵﻻﻑ ﻣﻦ ﺃﻋﻨﺎﻕ ﺍﻟﺼﺤﺎﺑﺔ ﻋﻠﻰ‬
‫ﺃﻳﺪﻱ ﺇﺧﻮﺍ‪‬ﻢ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻻ ﻳﻌﲑﻭﻧﻪ ﺃﻱ‪ ‬ﺍﻫﺘﻤﺎﻡ ‪ ،‬ﺑﻞ ﻳﻜﻔﱢﺮﻭﻥ ﻣﻦ ﳛﺎﻭﻝ ﻗﺮﺍﺀﺓ ﺫﻟﻚ‬
‫ﺍﻟﺘﺎﺭﻳﺦ ﻗﺮﺍﺀﺓ ﻭﺍﻋﻴﺔ ﻋﺎﻗﻠﺔ ﳎﺮ‪‬ﺩﺓ ‪..‬‬
‫‪ ..‬ﰲ ﺍﻟﺪﻭﻟﺔ ﺍﳊﺮ‪‬ﺓ ﺗﺘﻄﻮ‪‬ﺭ ﺍﻷﺣﻜﺎﻡ ﻭﺍﻟﺪﺳﺎﺗﲑ ﻭﺍﻟﻘﻮﺍﻧﲔ ﻣﻊ ﺍﻟﺘﻄﻮ‪‬ﺭ ﺍﳊﻀﺎﺭﻱ ‪ ،‬ﻭﻓﻖ‬
‫ﻣﺮﺍﺩ ﺍﻟﺸﻌﺐ ‪ ،‬ﻓﻤﺎ ﺩﺍﻡ ﺍﻟﺸﻌﺐ ﻣﺼﺪﺭﺍﹰ ﻟﻠﺴﻠﻄﺔ ﻭﺍﻟﺘﺸﺮﻳﻊ ﻓﺈﻥﱠ ﺗﻐﻴﲑ ﺃﻱ‪ ‬ﻗﺎﻧﻮﻥ ﺃﻭ ﺣﺎﻛﻢ‬
‫ﺃﻭ ﺃﻣﺮﹴ ﻣﺎ ﻫﻮ ﻣﺴﺄﻟﺔ ﺳﻬﻠﺔ ‪ ،‬ﻓﺎﳊﻴﺎﺓ ﺗﺘﻄﻮ‪‬ﺭ ﻭﺍﻟﺸﻌﺐ ﺍﳌﺘﻄﻮ‪‬ﺭ ﻫﻮ ﻣﺼﺪﺭ ﺍﻟﺘﺸﺮﻳﻊ ‪..‬‬
‫ﺑﻴﻨﻤﺎ ﰲ ﺍﻟﺪﻭﻟﺔ ﺍﶈﺴﻮﺑﺔ ﻋﻠﻰ ﺍﻟﺪ‪‬ﻳﻦ ‪ ،‬ﻓﺈﻥﱠ ﺗﻐﻴﲑ ﺃﻱ‪ ‬ﻗﺎﻧﻮﻥ ﺃﻭ ﺩﺳﺘﻮﺭ ﺃﻭ ﺃﻣﺮﹴ ﻣﺎ ﰲ‬
‫ﻫﺬﻩ ﺍﻟﺪﻭﻟﺔ ﻳﻌﲏ ﻧﺴﻔﺎﹰ ﳍﺬﻩ ﺍﻟﺪﻭﻟﺔ ﻣﻦ ﺃﺳﺎﺳﻬﺎ ‪ ،‬ﻓﻬﺬﻩ ﺍﻷﺣﻜﺎﻡ ﻛﻤﺎ ﻳﻌﺘﻘﺪ ﻣﻄﺎﻟﺒﻮ ﻫﺬﻩ‬
‫ﺍﻟﺪﻭﻟﺔ ) ﻭﻫﻲ ﺍﻷﺣﻜﺎﻡ ﺍﻟﱵ ﰎﱠ ﻭﺿﻌﻬﺎ ﺣﺴﺐ ﺍﻟﻔﻬﻢ ﺍﻟﻀﻴ‪‬ﻖ ﳍﺆﻻﺀ ( ﻫﻲ ﻋﲔ ﻣﺮﺍﺩ ﺍﷲ‬
‫ﺗﻌﺎﱃ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﺄﻱ‪ ‬ﺗﻐﻴﲑ ﻓﻴﻬﺎ ﻫﻮ ﺧﺮﻭﺝ‪ ‬ﻋﻠﻰ ﻣﺮﺍﺩ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫‪ ..‬ﻣﻦ ﻫﻨﺎ ﻧﺮﻯ ﺃﻥﱠ ﻫﺬﻩ ﺍﻟﺪﻭﻟﺔ ﺍﻟﺪ‪‬ﻳﻨﻴ‪‬ﺔ ﺍﻟﱵ ﻳﻄﺒ‪‬ﻠﻮﻥ ﻭﻳﺰﻣ‪‬ﺮﻭﻥ ﳍﺎ ﻫﻲ ﺩﻭﻟﺔ ﺗﺎﺭﳜﻴ‪‬ﺔ ‪،‬‬
‫ﻭﺃﻥﱠ ﺍﳌﻄﺎﻟﺒﲔ ‪‬ﺎ ﻳﺴﺘﻌﻤﻠﻮﻥ ﺍﻟﺪ‪‬ﻳﻦ ﻛﻮﺳﻴﻠﺔ ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﺍﻟﺴﻠﻄﺔ ‪ ،‬ﻟﻴﺲ ﺇﻻﹼ ‪ ..‬ﻭﻣﻦ ﻳﻌﺘﻘﺪ‬
‫ﻣﻨﻬﻢ ﺑﺄﻧ‪‬ﻪ ﻋﻠﻰ ﺣﻖ‪ ‬ﻓﻬﻮ ﺿﺤﻴ‪‬ﺔ ﻟﻐﲑﻩ ﻣﻦ ﺍﳌﻨﻈﱢﺮﻳﻦ ﺍﳌﺘﺴﻠﱢﻘﲔ ﺍﳌﺘﺎﺟﺮﻳﻦ ﺑﺎﻟﺪ‪‬ﻳﻦ ‪..‬‬
‫‪٢١٢ ‬‬ ‫‪‬‬
‫‪ ..‬ﺇﻥﱠ ﻛﻞﱠ ﺍﻟﻌﺼﺒﻴ‪‬ﺎﺕ ﻭﻣﻬﻤﺎ ﻛﺎﻧﺖ ﻣﺬﻫﺒﻴ‪‬ﺔ ﺃﻡ ﻃﺎﺋﻔﻴ‪‬ﺔ ﺃﻡ ﺩﻳﻨﻴ‪‬ﺔ ﺃﻡ ﻗﻮﻣﻴ‪‬ﺔ ﺃﻡ ﻗﺒﻠﻴ‪‬ﺔ ﺃﻡ‬
‫ﻣﻨﺎﻃﻘﻴ‪‬ﺔ ﺃﻡ ‪ .........‬ﻫﻲ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﻋﺪﻭ‪‬ﺓ ﳌﺼﺎﳊﻬﺎ ‪ ،‬ﻷﻧ‪‬ﻬﺎ ﻻ ﺗﻨﻄﻠﻖ ﰲ ﺗﻔﺎﻋﻠﻬﺎ ﻣﻊ‬
‫ﺍﻵﺧﺮ ﻣﻦ ﺃﻱ‪ ‬ﻓﻬﻢﹴ ﺳﻠﻴﻢﹴ ﳌﺼﻠﺤﺘﻬﺎ ﺍﻟﱵ ﺑﺎﻟﺘﺄﻛﻴﺪ ﻻ ﺗﻜﻮﻥ ﲜﻠﺐ ﺍﻟﻌﺪﺍﻭﺓ ﻣﻊ ﻫﺬﺍ ﺍﻵﺧﺮ ‪..‬‬
‫‪ ..‬ﻭﻟﻜﻦ‪ ‬ﺍﻟﺘﻄﺮ‪‬ﻑ ﺍﻟﺪ‪‬ﻳﲏ ﻭﺍﳌﺬﻫﱯ ﻭﺍﻟﻄﺎﺋﻔﻲ ﻟﻪ ﺧﺼﻮﺻﻴ‪‬ﺘﻪ ﺍﻟﱵ ﲡﻌﻞ ﻣﻨﻪ ﺃﺧﻄﺮ‬
‫ﺃﺷﻜﺎﻝ ﺍﻟﺘﻄﺮ‪‬ﻑ ‪ ..‬ﻳﻠﻴﻪ ﺍﻟﺘﻄﺮ‪‬ﻑ ﺍﻟﻘﻮﻣﻲ ‪ ..‬ﻳﻠﻴﻬﻤﺎ ﺍﻟﺘﻄﺮ‪‬ﻑ ﻭﻓﻖ ﺍﻷﻳﺪﻳﻮﻟﻮﺟﻴ‪‬ﺎﺕ ﺍﻷُﺧﺮﻯ‬
‫‪ .....‬ﻓﺎﻟﺘﻄﺮ‪‬ﻑ ﰲ ﻓﻜﺮﹴ ﺃﻳﺪﻳﻮﻟﻮﺟﻲ‪ ‬ﺁﺧﺮ ) ﻏﲑ ﺩﻳﲏ ( ﻳﻨﺤﺴﺮ ﰲ ﺍﻟﻨﺨﺐ ﺍﻟﺴﻴﺎﺳﻴ‪‬ﺔ‬
‫ﻭﺍﻻﺟﺘﻤﺎﻋﻴ‪‬ﺔ ﺍﳌﹸﻨﻈﱢﺮﺓ ﻷﻳﺪﻳﻮﻟﻮﺟﻴﺎ ﻫﺬﺍ ﺍﻟﻔﻜﺮ ‪ ،‬ﻭﰲ ﺑﻌﺾ ﺍﻟﺒﺴﻄﺎﺀ ﺍﻟﺬﻳﻦ ﻭﻗﻌﻮﺍ ﺿﺤﺎﻳﺎ‬
‫ﳍﺆﻻﺀ ﺍﳌﻨﻈﱢﺮﻳﻦ ‪ ..‬ﻭﻻ ﻳﻌﺘﻘﺪ ﺿﺤﺎﻳﺎ ﻫﺬﺍ ﺍﻟﺘﻄﺮ‪‬ﻑ ﺃﻧ‪‬ﻬﻢ ﺑﺘﻄﺮ‪‬ﻓﻬﻢ ﻫﺬﺍ ﻳﻌﺒﺪﻭﻥ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﺍﻟﺬﻱ ﺳﻴﺪﺧﻠﻬﻢ ﺍﳉﻨ‪‬ﺔ ﰲ ﺍﻵﺧﺮﺓ ﻧﺘﻴﺠﺔ ﻟﺬﻟﻚ ‪..‬‬
‫‪ ..‬ﺑﻴﻨﻤﺎ ﺍﻟﺘﻄﺮ‪‬ﻑ ﺍﻟﺪ‪‬ﻳﲏ ﻭﺍﳌﺬﻫﱯ ﻭﺍﻟﻄﺎﺋﻔﻲ ﺳﺎﺣﺘﻪ ﺃﻭﺳﻊ ‪ ،‬ﻓﻴﺴﻮﻕ ﺍﻟﻜﺜﲑﻳﻦ ﻣﻦ‬
‫ﺃﺑﻨﺎﺀ ﺍ‪‬ﺘﻤﻊ ﰲ ﻣﱰﻟﻘﺎﺗﻪ ﻭﻳﻐﺮﻗﻬﻢ ﰲ ﻣﺴﺘﻨﻘﻌﺎﺗﻪ ‪ ،‬ﻭﻫﻮ ﻣﺒﲏ ﻋﻠﻰ ﺍﳉﻬﻞ ﲝﻘﻴﻘﺔ ﺍﻟﺪ‪‬ﻳﻦ‬
‫ﻭﺍﳌﺬﻫﺐ ﻭﺍﻟﻄﺎﺋﻔﺔ ‪ ،‬ﻟﺬﻟﻚ ﻓﺄﺗﺒﺎﻋﻪ – ﺧﺼﻮﺻﺎﹰ ﰲ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﻟﱵ ﺗﻌﺎﱐ ﻣﻦ ﺍﳉﻬﻞ – ﺃﻛﺜﺮ‬
‫‪ ،‬ﻭﻳﻌﺘﻘﺪ ﺃﺗﺒﺎﻋﻪ ﺃﻧ‪‬ﻬﻢ ﺑﺘﻄﺮ‪‬ﻓﻬﻢ ﻫﺬﺍ ﻳﺘﻘﺮ‪‬ﺑﻮﻥ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﺃﻥﱠ ﻣﺄﻭﺍﻫﻢ ﺍﳉﻨ‪‬ﺔ ﻧﺘﻴﺠﺔ‬
‫ﺗﻄﺮ‪‬ﻓﻬﻢ ﻫﺬﺍ ‪ ،‬ﻭﻟﺬﻟﻚ ﻓﺎﺳﺘﻌﺪﺍﺩﻫﻢ ﻟﻘﺘﻞ ﺍﻵﺧﺮ ﺃﻛﱪ ﺑﻜﺜﲑ ‪ ،‬ﻛﻮ‪‬ﻢ ﻳﻜﻔﱢﺮﻭﻥ ﻫﺬﺍ ﺍﻵﺧﺮ‬
‫‪ ،‬ﻭﺑﲔ ﺃﻳﺪﻳﻬﻢ ﻣﻦ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﻟﺘﺎﺭﳜﻴ‪‬ﺔ ﺍﻟﱵ ﻧ‪‬ﺴﺒﺖ ﻟﻠﺮﺳﻮﻝ ‪ r‬ﻭﻫﻮ ﻣﻨﻬﺎ ﺑﺮﺍﺀ ﻣﺎ ﻳ‪‬ﻐﻄﱢﻲ‬
‫ﺗﻄﺮ‪‬ﻓﹶﻬﻢ ﻫﺬﺍ ‪ ..‬ﻭﻫﻨﺎ ﻣﻜﻤﻦ ﺧﻄﻮﺭﺓ ﺍﻟﺘﻄﺮ‪‬ﻑ ﺍﻟﺪ‪‬ﻳﲏ ﻭﺍﳌﺬﻫﱯ ﻭﺍﻟﻄﺎﺋﻔﻲ ﻭﲤﻴ‪‬ﺰﹺﻩ ﺑﺬﻟﻚ ﻋﻦ‬
‫ﺍﻷﺷﻜﺎﻝ ﺍﻷُﺧﺮﻯ ﻟﻠﺘﻄﺮ‪‬ﻑ ‪..‬‬
‫‪ ..‬ﻭﰲ ﺍﻟﺪﻭﻟﺔ ﺍﳊﺮ‪‬ﺓ ﺍﻟﱵ ﻧﻌﻨﻴﻬﺎ ﻻ ﺗ‪‬ﻬﻤ‪‬ﻞ )) ﰲ ﺍﳌﻤﺎﺭﺳﺔ ﺍﻟﺪﳝﻘﺮﺍﻃﻴ‪‬ﺔ ﺍﻟﺸﻔﱠﺎﻓﺔ ﺍﳌﹸﺠﺴ‪‬ﺪﺓ‬
‫ﻟﻠﺸﻮﺭﻯ ﰲ ﻋﺼﺮﻫﺎ (( ﺍﻷﻗﻠﻴ‪‬ﺔ ﺑﻌﺪ ﺍﻻﻧﺘﺨﺎﺏ ‪ ،‬ﻓﺎﳌﺸﺎﺭﻛﺔ ﺍﻟﺴﻴﺎﺳﻴ‪‬ﺔ ﰲ ﺍﻟﺴﻠﻄﺔ ﰲ‬
‫ﻣﺆﺳﺴﺎﺕ ﺍﻟﻨﻈﺎﻡ ﺍﻟﺴﻴﺎﺳﻲ ﻟﻴﺴﺖ ﻟﻸﻛﺜﺮﻳ‪‬ﺔ ﻓﻘﻂ ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﻛﻞﱞ ﻳﺸﺎﺭﻙ – ﺳﻴﺎﺳﻴ‪‬ﺎﹰ – ﺣﺴﺐ‬
‫ﻣﺎ ﺣﺼﻞ ﻋﻠﻴﻪ ﻣﻦ ﻧﺘﺎﺋﺞ ﰲ ﺍﻻﻧﺘﺨﺎﺑﺎﺕ ‪ ..‬ﺃﻣ‪‬ﺎ ﺍﻟﻘﺮﺍﺭﺍﺕ ﺍﻟﻌﻠﻴﺎ ﺍﻟﱵ ﻳﻜﻮﻥ ﺍﻷﻣﺮ ﳏﺘﻤﻼﹰ‬
‫ﻓﻴﻬﺎ ﺑﲔ ‪ :‬ﻧﻌﻢ ‪ ،‬ﻭﻻ ‪ ،‬ﻓﻴﺠﺮﻱ ﻋﻠﻴﻬﺎ ﺍﻟﺘﺼﻮﻳﺖ ‪ ،‬ﻭﻳ‪‬ﺆﺧ‪‬ﺬ ﺍﻷﻣﺮ ﻓﻴﻬﺎ ﺣﺴﺐ ﺍﻷﻏﻠﺒﻴ‪‬ﺔ ‪..‬‬
‫‪٢١٣ ‬‬ ‫‪‬‬
‫‪ ..‬ﺃﻣ‪‬ﺎ ﺍﳌﺸﺎﺭﻛﺔ ﰲ ﺍﻟﻌﻤﻞ ﻭﺍﻟﺒﻨﺎﺀ ﻭﺍﻟﺘﻘﻨﻴ‪‬ﺔ ﻭﻛﻞﹼ ﻣﺎ ﻳﻐﻄﹼﻲ ﺍﻟﻨﺸﺎﻁ ﺍﻟﺒﺸﺮﻱ ﰲ ﺍ‪‬ﺘﻤﻊ‬
‫‪ ،‬ﻓﻬﻲ ﻣﺒﻨﻴ‪‬ﺔ ﻋﻠﻰ ﺍﻟﻜﻔﺎﺀﺍﺕ ‪ ،‬ﻭﻋﻠﻰ ﺣﻖ‪ ‬ﺍﳌﻮﺍﻃﻦ ﺑﻌﻤﻞﹴ ﺷﺮﻳﻒ‪ ‬ﻳﺆﻣ‪‬ﻦ ﻟﻪ ﺣﻴﺎﺓﹰ ﻛﺮﳝﺔ ‪،‬‬
‫ﻳﺘﻨﺎﺳﺐ ﻣﻊ ﻛﻔﺎﺀﺗﻪ ‪ ،‬ﻭﻻ ﻋﻼﻗﺔ ﻟﻠﺴﻴﺎﺳﺔ ﺑﺬﻟﻚ ﻋﻠﻰ ﺍﻹﻃﻼﻕ ‪ ..‬ﻭﻫﺬﺍ ﻣﻦ ﺣﻖ‪ ‬ﺍﳌﻮﺍﻃﻦ‬
‫ﻋﻠﻰ ﺍ‪‬ﺘﻤﻊ ‪ ،‬ﺑﻐﺾ ﺍﻟﻨﻈﺮ ﻋﻦ ﻧﺘﺎﺋﺞ ﺍﻻﻧﺘﺨﺎﺑﺎﺕ ﺍﻟﺴﻴﺎﺳﻴ‪‬ﺔ ‪ ،‬ﻭﻋﻦ ﺍﻻﻧﺘﻤﺎﺀﺍﺕ ﺍﻟﺪ‪‬ﻳﻨﻴ‪‬ﺔ‬
‫ﻭﺍﳌﺬﻫﺒﻴ‪‬ﺔ ﻭﺍﻟﻄﺎﺋﻔﻴ‪‬ﺔ ﻭﺍﻟﻌﺮﻗﻴ‪‬ﺔ ﻭ‪.. .......... ‬‬
‫‪ ..‬ﺇﻥﱠ ﺍﻟﺪﻭﻟﺔ ﺍﳊﺮ‪‬ﺓ ﺍﻟﱵ ﻧﻌﻨﻴﻬﺎ ﻫﻲ ﺩﻭﻟﺔ ﺍﻟﻘﺎﻧﻮﻥ ﻭﺍﻟﱵ ﺗﺆﺳ‪‬ﺲ ﻋﻠﻰ ﻗﺎﻋﺪﺓ ﺍﻟﻔﺼﻞ ﺑﲔ‬
‫ﺍﻟﺴﻠﻄﺎﺕ ﺍﻟﺜﻼﺙ ) ﺍﻟﺘﺸﺮﻳﻌﻴ‪‬ﺔ ‪ ..‬ﺍﻟﻘﻀﺎﺋﻴ‪‬ﺔ ‪ ..‬ﺍﻟﺘﻨﻔﻴﺬﻳ‪‬ﺔ ( ‪ ،‬ﻭﻋﻠﻰ ﻗﺎﻋﺪﺓ ﺑﺸﺮﻳ‪‬ﺔ‪ ‬ﺍﳊﺎﻛ‪‬ﻢ‬
‫ﻭﻋﺪﻡ ﺍﻋﺘﺒﺎﺭﻩ ﻣﻘﺪ‪‬ﺳﺎﹰ ‪ ،‬ﻓﺎﳊﺎﻛﻢ ﻣﻬﻤﺎ ﻛﺎﻥ ﻫﻮ ﺑﺸﺮ ‪ ،‬ﻭﻻ ﳚﻮﺯ ﻟﻪ ﺃﻥ ﻳﻨﺼ‪‬ﺐ ﻧﻔﺴﻪ‬
‫ﺣﺎﻛﻤﺎﹰ ﺑﺎﺳﻢ ﺍﷲ ﺗﻌﺎﱃ ﻭﻧﺎﻃﻘﺎﹰ ﺭﲰﻴ‪‬ﺎﹰ ﺑﺎﲰﻪ ﺟﻞﱠ ﻭﻋﻼ ‪ ،‬ﺇﻧ‪‬ﻪ ﳛﻜﻢ ﺑﻔﻬﻤﻪ ﻫﻮ ‪ ،‬ﻋﱪ ﳑﺎﺭﺳﺔ‬
‫ﻻ ﲣﺮﺝ ﻋﻦ ﺳﻘﻔﻪ ﺍﻟﺜﻘﺎﰲ ﻭﺍﻟﻔﻜﺮﻱ ‪ ،‬ﻭﻫﻮ ﻣﻌﺮ‪‬ﺽ ﻟﻠﻤﺴﺎﺀﻟﺔ ﺿﻤﻦ ﺍﻹﻃﺎﺭ ﺍﻟﺬﻱ ﳛﺪ‪‬ﺩﻩ‬
‫ﺩﺳﺘﻮﺭ ﺍﻟﺪﻭﻟﺔ ﺍﳊﺮ‪‬ﺓ ﻭﻗﻮﺍﻧﻴﻨﻬﺎ ‪..‬‬
‫ﻓﻤﻦ ﻳﺪ‪‬ﻋﻲ ﺃﻧ‪‬ﻪ ﺣﺎﻛﻢ‪ ‬ﺑﺎﺳﻢ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﺃﻧ‪‬ﻪ ﳝﺜﱢﻞ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﻷﺭﺽ ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﻳﻘﻔﺰ‬
‫ﺑﺬﻟﻚ ﻓﻮﻕ ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ﺫﺍﺗﻪ ‪..‬‬
‫‪(#qçRqä. Ĩ$¨Z=Ï9 tAqà)tƒ §NèO no§qç7–Y9$#ur zNõ3ßsø9$#ur |=»tGÅ3ø9$# ª!$# çmuŠÏ?÷sムbr& @•t±u;Ï9 tb%x. $tB‬‬ ‫)‬
‫‪óOçFZä. $yJÎ/ur |=»tGÅ3ø9$# tbqßJÏk=yèè? óOçFZä. $yJÎ/ z`¿ÍhŠÏY»-/u‘ (#qçRqä. `Å3»s9ur «!$# Èbrߊ `ÏB ’Ík< #YŠ$t6Ïã‬‬

‫?‪ ] ( tbqß™â‘ô‰s‬ﺁﻝ ﻋﻤﺮﺍﻥ ‪[ ٧٩ :‬‬

‫‪ ..‬ﻭﳒﺎﺡ ﺍﳌﻔﻬﻮﻡ ﺍﻟﺪﳝﻘﺮﺍﻃﻲ ﻳﺘﻄﻠﱠﺐ ﻭﺟﻮﺩ ﻣﺆﺳ‪‬ﺴﺎﺕ ﺩﳝﻘﺮﺍﻃﻴ‪‬ﺔ ﺷﻔﹼﺎﻓﺔ ‪ ،‬ﻭﺛﻘﺎﻓﺔ‬
‫ﺍﺟﺘﻤﺎﻋﻴ‪‬ﺔ ﻋﺎﻟﻴﺔ ﺗ‪‬ﻌﺘﱪ ﻓﻴﻬﺎ ﺍﳋﺴﺎﺭﺓ ﰲ ﺻﻨﺎﺩﻳﻖ ﺍﻻﻗﺘﺮﺍﻉ ﺃﻣﺮﺍﹰ ﻃﺒﻴﻌﻴ‪‬ﺎﹰ ‪ ،‬ﻭﻳ‪‬ﻌﺘﱪ ﻓﻴﻬﺎ ﺍﳋﺼﻢ‬
‫ﺍﻟﺴﻴﺎﺳﻲ ﺷﺮﻳﻜﺎﹰ ﻛﺎﻣﻼﹰ ﰲ ﺍﻟﻮﻃﻦ ‪ ..‬ﻭﻛﻞﱡ ﺫﻟﻚ ﻳﺘﻌﻠﱠﻖ ﺑﺎﳌﺴﺘﻮﻯ ﺍﳊﻀﺎﺭﻱ ﻭﺑﺎﻟﻔﻜﺮ‬
‫ﺍﻟﺴﺎﺋﺪ ﻭﻳﻨﺎﺑﻴﻊ ﺍﻟﺜﻘﺎﻓﺔ ﺑﲔ ﺃﺑﻨﺎﺀ ﺍ‪‬ﺘﻤﻊ ‪ ،‬ﻭﺑﺎﻹﳝﺎﻥ ﺑﺸﺮﺍﻛﺔ ﺍﳌﻮﺍﻃﻨﺔ ﺩﺍﺧﻞ ﺣﺪﻭﺩ ﺍﻟﻮﻃﻦ ‪..‬‬
‫ﻓﺎﳌﻮﺍﻃﻨﺔ ﻫﻲ ﻋﻀﻮﻳ‪‬ﺔ ﺍﻟﻔﺮﺩ ﻭﺍﻧﺘﻤﺎﺅﻩ ﻟﻠﻤﺠﺘﻤﻊ ‪ ،‬ﻋﱪ ﻋﻘﺪ‪ ‬ﺍﺟﺘﻤﺎﻋﻲ‪ ‬ﻳ‪‬ﻘﺪ‪‬ﻡ ﺣﻘﻮﻗﺎﹰ ﻣﺘﺴﺎﻭﻳﺔ‬
‫‪٢١٤ ‬‬ ‫‪‬‬
‫ﻟﻜﻞﱢ ﺍﳌﻮﺍﻃﻨﲔ ﻭﻳﻔﺮﺽ ﻋﻠﻴﻬﻢ ﻭﺍﺟﺒﺎﺕ ﻣﺘﻜﺎﻓﺌﺔ ‪ ،‬ﻭﺫﻟﻚ ﺿﻤﻦ ﺇﻃﺎﺭﹴ ﺍﺟﺘﻤﺎﻋﻲ‪ ‬ﻭﺳﻴﺎﺳﻲ‪‬‬
‫ﻭﺛﻘﺎﰲﱟ ﻭﺃﺧﻼﻗﻲ‪ ‬ﰲ ﺩﻭﻟﺔ ﳏﺪ‪‬ﺩﺓ ‪..‬‬
‫‪ ..‬ﻭﻟﻠﺪﳝﻘﺮﺍﻃﻴ‪‬ﺔ ﺃﺷﻜﺎﻝﹲ ﻋﺪﻳﺪﺓ ‪ ،‬ﻓﻬﻨﺎﻙ ﺍﻟﺪﳝﻘﺮﺍﻃﻴ‪‬ﺔ ﺍﳌﺒﺎﺷﺮﺓ ) ﻭﺗﺴﻤ‪‬ﻰ ﺍﻟﺪﳝﻘﺮﺍﻃﻴ‪‬ﺔ‬
‫ﺍﻟﻨﻘﻴ‪‬ﺔ ( ‪ ،‬ﺣﻴﺚ ﻳﺼﻮ‪‬ﺕ ﺍﻟﺸﻌﺐ ﻋﻠﻰ ﻗﺮﺍﺭﺍﺕ ﺍﳊﻜﻮﻣﺔ ﻣﺒﺎﺷﺮﺓ ‪ ،‬ﻭﺫﻟﻚ ﺩﻭﻥ ﻭﺳﻄﺎﺀ )‬
‫ﻧﻮﺍﺏ ( ﻳﻨﻮﺑﻮﻥ ﻋﻨﻬﻢ ‪ ..‬ﻭﻫﻨﺎﻙ ﺍﻟﺪﳝﻘﺮﺍﻃﻴ‪‬ﺔ ﺍﻟﻨﻴﺎﺑﻴ‪‬ﺔ ‪ ،‬ﻭﻫﻨﺎ ﻳﻨﻮﺏ ﺍﻟﻨﻮ‪‬ﺍﺏ ﻋﻦ ﺍﻟﺸﻌﺐ ﰲ‬
‫ﺍﺗ‪‬ﺨﺎﺫ ﺍﻟﻘﺮﺍﺭﺍﺕ ‪ ،‬ﻭﻫﻢ ﺍﻟﻨﻮﺍﺏ ﺍﻟﺬﻳﻦ ﰎﱠ ﺍﻧﺘﺨﺎ‪‬ﻢ ﻣﻦ ﻗﺒﻞ ﺃﺑﻨﺎﺀ ﺍ‪‬ﺘﻤﻊ ‪ ..‬ﻛﻤﺎ ﻋﻠﻴﻨﺎ ﺃﻥ‬
‫ﳕﻴ‪‬ﺰ ﺑﲔ ﺩﺭﺟﺎﺕ ﻟﻠﺪﳝﻘﺮﺍﻃﻴ‪‬ﺔ ﺣﺴﺐ ﻧﺴﺒﺔ ﻟﻮﻥ ﺍﻟﻠﻴﱪﺍﻟﻴ‪‬ﺔ ﻓﻴﻬﺎ ‪ ،‬ﻓﺒﻤﻘﺪﺍﺭ ﻣﺎ ﺗ‪‬ﺼﺎﻥ ﺣﻘﻮﻕ‬
‫ﺍﻷﻓﺮﺍﺩ ﻭﺍﻷﻗﻠﻴ‪‬ﺎﺕ ‪ ،‬ﲟﻘﺪﺍﺭ ﻣﺎ ﺗﻨﺼﺒﻎ ﺍﻟﺪﳝﻘﺮﺍﻃﻴ‪‬ﺔ ﺑﻠﻮﻥ ﺍﻟﻠﻴﱪﺍﻟﻴ‪‬ﺔ ‪..‬‬
‫ﻭﻫﻨﺎﻙ ﺍﻟﺪﳝﻘﺮﺍﻃﻴ‪‬ﺔ ﺍﻻﺳﺘﺸﺎﺭﻳ‪‬ﺔ ‪ ،‬ﻭﺫﻟﻚ ﻋﱪ ﺍﳊﻮﺍﺭ ﺍﳌﺴﺘﻤﺮ ﺑﲔ ﺍﻟﺴﻠﻄﺔ ﻭﺍﳌﻮﺍﻃﻨﲔ ‪،‬‬
‫ﻟﺘﻘﻮﱘ ﺍﻟﻌﻤﻞ ﺍﻟﺴﻴﺎﺳﻲ ﺑﺎﺳﺘﻤﺮﺍﺭ ‪ ..‬ﻭﻫﻨﺎﻙ ﺍﻟﺪﳝﻘﺮﺍﻃﻴ‪‬ﺔ ﺍﻟﺘﺸﺎﺭﻛﻴ‪‬ﺔ ‪ ،‬ﻭﻓﻴﻬﺎ ﻳﺸﺎﺭﻙ‬
‫ﺍﳌﻮﺍﻃﻨﻮﻥ ﺑﺸﻜﻞ ﻣﺒﺎﺷﺮ ﰲ ﻭﺿﻊ ﻗﻮﺍﻧﲔ ﺍﻟﺪﻭﻟﺔ ﻭﲢﺮﻳﻚ ﺳﻴﺎﺳﺎ‪‬ﺎ ﻋﱪ ﺍﻟﻨﺨﺐ ‪ ..‬ﻭﻫﻨﺎﻙ‬
‫ﺍﻟﺪﳝﻘﺮﺍﻃﻴ‪‬ﺔ ﺍﻻﺷﺘﺮﺍﻛﻴ‪‬ﺔ ‪ ،‬ﻭﻫﻲ ﺿﻤﻦ ﺇﻃﺎﺭ ﺍﳌﻔﻬﻮﻡ ﺍﻷﻳﺪﻳﻮﻟﻮﺟﻲ ﻟﻼﺷﺘﺮﺍﻛﻴ‪‬ﺔ ‪..‬‬
‫‪ ..‬ﺇﺫﺍﹰ ‪ ..‬ﺍﻟﺘﻄﻮ‪‬ﺭ ﺍﳊﻀﺎﺭﻱ ﻟﻠﺒﺸﺮﻳ‪‬ﺔ ﻭﻟﺜﻘﺎﻓﺔ ﺍﻟﺪﳝﻘﺮﺍﻃﻴ‪‬ﺔ ﻭﻷﺩﻭﺍﺕ ﺍﻟﺘﻮﺍﺻﻞ ﺍﳊﻀﺎﺭﻱ‬
‫ﺑﲔ ﺍﻟﺸﻌﻮﺏ ‪ ،‬ﻳﻨﺘﺞ ﺃﺷﻜﺎﻻﹰ ﳐﺘﻠﻔﺔ ﻟﻠﺪﳝﻘﺮﺍﻃﻴ‪‬ﺔ ‪ ..‬ﻭﻫﺬﻩ ﺍﻟﺪﳝﻘﺮﺍﻃﻴ‪‬ﺎﺕ ﻟﻴﺴﺖ ﻣﻘﺪ‪‬ﺳﺔ ‪،‬‬
‫ﻭﻟﻴﺴﺖ ﻭﺻﻔﺎﺕ‪ ‬ﺻﺎﳊﺔﹰ ﻟﻜﻞﱢ ﺍﻟﺸﻌﻮﺏ ﰲ ﻛﻞﱢ ﺯﻣﺎﻥ‪ ‬ﻭﻣﻜﺎﻥ ‪ ،‬ﻭﺑﺎﻟﺘﺄﻛﻴﺪ ﻻ ﺗﻠﺒ‪‬ﻲ‬
‫ﺣﺎﺟﺎﺕ ﺍﻟﺸﻌﻮﺏ ﺑﻨﺴﺒﺔ ﻣﺎﺋﺔ ﺑﺎﳌﺎﺋﺔ ‪ ،‬ﻓﻬﻲ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﺻﻨﺎﻋﺔ ﺑﺸﺮﻳ‪‬ﺔ ﺗﺘﻄﻮ‪‬ﺭ ﺑﺘﻄﻮ‪‬ﺭ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ‬
‫ﺫﺍ‪‬ﺎ ‪ ..‬ﻭﻟﻜﻦ ‪ ..‬ﻣﺎ ﻧﺮﺍﻩ ﰲ ﺍﻟﺘﻄﻮ‪‬ﺭ ﺍﳊﻀﺎﺭﻱ ﻟﻠﺒﺸﺮﻳ‪‬ﺔ ﺃﻧ‪‬ﻪ ﻳﺘﻢ‪ – ‬ﻣﻊ ﺍﻟﺰﻣﻦ – ﺍﻟﺪﻓﻊ‬
‫ﺑﺎﻟﻜﺜﲑ ﻣﻦ ﺍﻟﺪﳝﻘﺮﺍﻃﻴ‪‬ﺎﺕ ﺑﺎﺗ‪‬ﺠﺎﻩ ﺍﻟﺘﻮﺳ‪‬ﻊ ﰲ ﻣﺴﺎﺣﺔ ﺍﻟﻠﻴﱪﺍﻟﻴ‪‬ﺔ ﺩﺍﺧﻠﻬﺎ ‪..‬‬
‫‪ ..‬ﺍﻟﻠﻴﱪﺍﻟﻴ‪‬ﺔ ﻫﻲ ﻣﺼﻄﻠﺢ‪ ‬ﺳﻴﺎﺳﻲ‪ ‬ﻳﺬﻫﺐ ﺇﱃ ﲢﺮﻳﺮ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺳﻠﻄﺔ )) ﺍﻟﺴﻴﺎﺳﺔ‬
‫ﻭﺍﻻﻗﺘﺼﺎﺩ ﻭﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﺸﻤﻮﻟﻴ‪‬ﺔ (( ‪ ،‬ﻭﺫﻟﻚ ﺑﺄﺩﻭﺍﺕ ﺗﺘﻌﻠﱠﻖ ﺑﻘﻴﻢ ﺍ‪‬ﺘﻤﻊ ﻭﻫﻮﻳ‪‬ﺘﻪ ﺍﻷﺧﻼﻗﻴ‪‬ﺔ‬
‫ﻭﺍﻟﺜﻘﺎﻓﻴ‪‬ﺔ ‪..‬‬
‫‪٢١٥ ‬‬ ‫‪‬‬
‫‪ ..‬ﻓﻔﻠﺴﻔﺔ ﺍﻟﻠﻴﱪﺍﻟﻴ‪‬ﺔ ﺗﺘ‪‬ﻜﺊ ﻋﻠﻰ ﺣﺮﻳ‪‬ﺔ ﺍﻟﻔﺮﺩ ﺍﻟﺸﺨﺼﻴ‪‬ﺔ ﻭﲪﺎﻳﺘﻬﺎ ﻣﺎ ﺩﺍﻣﺖ ﻻ ﺗﻌﺘﺪﻯ‬
‫ﻋﻠﻰ ﺣﺮﻳ‪‬ﺎﺕ ﺍﻵﺧﺮﻳﻦ ﻭﻗﻴﻤﻬﻢ ﻭﻣﺒﺎﺩﺋﻬﻢ ‪ ..‬ﻭﻫﻨﺎ ﺗﺘﺠﻠﹼﻰ ﻋﻼﻗﺔ ﺍﻟﻠﻴﱪﺍﻟﻴ‪‬ﺔ ﻣﻊ ﺍﻟﺪ‪‬ﻳﻦ‬
‫ﻭﺍﻷﺧﻼﻕ ﻭﺍﻷﻋﺮﺍﻑ ﺍﻻﺟﺘﻤﺎﻋﻴ‪‬ﺔ ‪ ،‬ﻓﺤﺘ‪‬ﻰ ﺗ‪‬ﺤﻤﻰ ﺍﳊﺮﻳ‪‬ﺎﺕ ﺍﻟﺸﺨﺼﻴ‪‬ﺔ ﺿﻤﻦ ﺣﺪﻭﺩ ﺍﻟﻘﻴﻢ‬
‫ﻭﺍﳌﺒﺎﺩﺉ ﺍﻟﻌﺎﻣ‪‬ﺔ ‪ ،‬ﻻ ﺑﺪ‪ ‬ﻣﻦ ﻗﻮﺍﻧﲔ ﺻﺎﺭﻣﺔ ﲤﻨﻊ ﺟﻨﻮﺡ ﺍﻵﺧﺮﻳﻦ ﺑﺎﺗ‪‬ﺠﺎﻩ ﺇﺳﻘﺎﻁ ﻫﺬﻩ‬
‫ﺍﳊﺮﻳ‪‬ﺎﺕ ﻭﺍﻟﺘﻌﺪ‪‬ﻱ ﻋﻠﻴﻬﺎ ‪..‬‬
‫‪ ..‬ﻓﻔﻲ ﻣﻔﻬﻮﻡ ﺍﻟﻠﻴﱪﺍﻟﻴ‪‬ﺔ ‪ ،‬ﺍﳌﻮﺍﻃﻦ ﺣﺮ‪ ‬ﺑﺎﻋﺘﻘﺎﺩﻩ ‪ ،‬ﻭﺑﻌﻼﻗﺘﻪ ﻣﻊ ﻛﻞﱢ ﺍﻟﻘﻴﻢ ﺍﻟﺮﻭﺣﻴ‪‬ﺔ‬
‫ﻭﺍﳌﺒﺎﺩﺉ ﺍﻟﻌﺎﻣ‪‬ﺔ ‪ ،‬ﻭﻟﻜﻨ‪‬ﻬﺎ ﺻﺎﺭﻣﺔ ﻣﻊ ﻣﻦ ﻳﻌﺘﺪﻱ – ﻭﻟﻮ ﺑﺎﻟﻜﻼﻡ – ﻋﻠﻰ ﻋﻘﺎﺋﺪ ﺍﻵﺧﺮﻳﻦ‬
‫ﻭﻣﺒﺎﺩﺋﻬﻢ ‪ ...‬ﰲ ﺍﻟﻠﻴﱪﺍﻟﻴ‪‬ﺔ ‪ ،‬ﺍﻹﻧﺴﺎﻥ ﺣﺮ‪ ‬ﰲ ﺃﻥ ﻳﺸﺮﺏ ﺍﳋﻤﺮ ﺃﻭ ﻻ ﻳﺸﺮﺑﻪ ‪ ،‬ﻭﻟﻜﻨ‪‬ﻪ ﻟﻴﺲ‬
‫ﺣﺮ‪‬ﺍﹰ ﰲ ﺃﻥ ﻳﻘﻮﺩ ﺳﻴﺎﺭﺗﻪ ﺃﺛﻨﺎﺀ ﺷﺮﺑﻪ ﻟﻠﺨﻤﺮ ‪ ،‬ﻷﻥﱠ ﺫﻟﻚ ﻳ‪‬ﻌﺮ‪‬ﺽ ﺍﻵﺧﺮﻳﻦ ﻟﻠﺨﻄﺮ ‪ ..‬ﻓﺎﻟﺪﻭﻟﺔ‬
‫ﺍﻟﻠﻴﱪﺍﻟﻴ‪‬ﺔ ﻻ ﺗﺘﺪﺧ‪‬ﻞ ﰲ ﺃﻧﺸﻄﺔ ﺍ‪‬ﺘﻤﻊ ﺍﻻﻗﺘﺼﺎﺩﻳ‪‬ﺔ ﻭﺍﻟﻔﻜﺮﻳ‪‬ﺔ ﻭﺍﻟﺜﻘﺎﻓﻴ‪‬ﺔ ﺇﻻﹼ ﻋﻨﺪﻣﺎ ﻳﻜﻮﻥ ﻫﻨﺎﻙ‬
‫ﺧﻄﺮ ﻋﻠﻰ ﻣﺼﺎﱀ ﺍﻷﻓﺮﺍﺩ ﻭﺣﺮﻳ‪‬ﺎ‪‬ﻢ ﻭﻣﻌﺘﻘﺪﺍ‪‬ﻢ ‪..‬‬
‫ﻭﻣﺎ ﳝﻴ‪‬ﺰ ﺍﻟﺪﳝﻘﺮﺍﻃﻴ‪‬ﺔ ﺍﻟﻠﻴﱪﺍﻟﻴ‪‬ﺔ ﺃﻧ‪‬ﻬﺎ ﺗﻘﻮﻡ ﻋﻠﻰ ﺳﻴﺎﺩﺓ ﺍﻟﺸﻌﺐ ﻋﱪ ﺻﻨﺎﺩﻳﻖ ﺍﻻﻗﺘﺮﺍﻉ ‪،‬‬
‫ﻣﻊ ﺍﻷﺧﺬ ﺑﻌﲔ ﺍﻻﻋﺘﺒﺎﺭ ﺍﻟﻔﺼﻞ ﺑﲔ ﺍﻟﺴﻠﻄﺎﺕ ‪ ) :‬ﺍﻟﺘﺸﺮﻳﻌﻴ‪‬ﺔ ‪ ..‬ﺍﻟﻘﻀﺎﺋﻴ‪‬ﺔ ‪ ..‬ﺍﻟﺘﻨﻔﻴﺬﻳ‪‬ﺔ ( ‪..‬‬
‫ﻭﻫﺬﻩ ﺍﻟﺴﻠﻄﺎﺕ ﻫﻲ ﲢﺖ ﺍﻟﻘﺎﻧﻮﻥ ﻭﲣﻀﻊ ﻟﻪ ﺑﻜﻞﱢ ﺃﻓﺮﺍﺩﻫﺎ ﻣﻬﻤﺎ ﻛﺎﻥ ﺳﻠﹼﻤﻬﻢ ﺍﻟﻮﻇﻴﻔﻲ ‪،‬‬
‫ﻭﻫﻨﺎ ﺗﺘﻘﺎﻃﻊ ﺍﻟﺪﳝﻘﺮﺍﻃﻴ‪‬ﺔ ﻣﻊ ﺍﻟﻠﻴﱪﺍﻟﻴ‪‬ﺔ ﰲ ﺍﳊﻔﺎﻅ ﻋﻠﻰ ﺍﳊﺮﻳ‪‬ﺎﺕ ﺍﻟﻔﺮﺩﻳ‪‬ﺔ ﻷﺑﻨﺎﺀ ﺍ‪‬ﺘﻤﻊ ‪ ،‬ﻭﰲ‬
‫ﺍﳊﻔﺎﻅ ﻋﻠﻰ ﺣﻘﻮﻕ ﺍﻷﻗﻠﻴ‪‬ﺎﺕ ﻓﻴﻪ ‪..‬‬
‫ﻭﻛﻤﺎ ﺃﻥﱠ ﺍﳊﺮﻳ‪‬ﺔ ﺍﻟﺴﻴﺎﺳﻴ‪‬ﺔ ﳏﻔﻮﻇﺔ ﻟﻜﻞﱢ ﺃﺑﻨﺎﺀ ﺍ‪‬ﺘﻤﻊ ﰲ ﺍﻟﺪﻭﻟﺔ ﺍﻟﺪﳝﻘﺮﺍﻃﻴ‪‬ﺔ ‪ ،‬ﻓﻬﻲ‬
‫ﻛﺬﻟﻚ ﰲ ﺍﻟﺪﻭﻟﺔ ﺍﻟﻠﻴﱪﺍﻟﻴ‪‬ﺔ ‪ ،‬ﻭﰲ ﻫﺬﺍ ﺿﻤﺎﻥﹲ ﳌﻌﺎﺭﺿﺔ ﺣﻘﻴﻘﻴ‪‬ﺔ ﰲ ﺍ‪‬ﺘﻤﻊ ‪ ،‬ﺗﻜﻮﻥ ﻣﻘﻮ‪‬ﻣﺎﹰ‬
‫ﻟﻠﺤﺮﺍﻙ ﺍﻟﺴﻴﺎﺳﻲ ‪ ،‬ﻭﺑﺎﻋﺜﺎﹰ ﻋﻠﻰ ﺇﻣﺪﺍﺩﻩ ﺑﺎﳊﺮﻛﺔ ﻭﺍﻟﺮﻭﺡ ‪..‬‬
‫‪ ..‬ﻭﺗﺘﺒﺎﻋﺪ ﺍﻟﻠﻴﱪﺍﻟﻴ‪‬ﺔ ﻋﻦ ﺍﻟﺪﳝﻘﺮﺍﻃﻴ‪‬ﺔ ﰲ ﻣﺴﺄﻟﺔ ﺍﻷﻏﻠﺒﻴ‪‬ﺔ ﺍﻟﺴﻴﺎﺳﻴ‪‬ﺔ ‪ ،‬ﻭﺫﻟﻚ ﻛﻮﻥ‬
‫ﺍﻟﻠﻴﱪﺍﻟﻴ‪‬ﺔ ﻣﺒﻨﻴ‪‬ﺔ ﻋﻠﻰ ﺣﺮﻳ‪‬ﺔ ﺍﻟﻔﺮﺩ ﺑﻐﺾ ﺍﻟﻨﻈﺮ ﻋﻦ ﺃﻱ‪ ‬ﺃﻏﻠﺒﻴ‪‬ﺔ ‪ ،‬ﻭﻛﻮﻥ ﺍﻟﺪﳝﻘﺮﺍﻃﻴ‪‬ﺔ ﺗﻌﺘﻤﺪ ﻋﻠﻰ‬
‫ﺳﻠﻄﺔ ﺍﻟﺸﻌﺐ ﺍﻟﱵ ﺗﻜﻮﻥ ﻋﱪ ﺍﻷﻏﻠﺒﻴ‪‬ﺔ ‪ ..‬ﻓﻔﻲ ﺣﲔ ﻳﻜﻮﻥ ﻫﺎﻣﺶ ﺍﳊﺮﻳ‪‬ﺔ ﻛﺒﲑﺍﹰ ﺑﺎﻟﻨﺴﺒﺔ‬
‫‪٢١٦ ‬‬ ‫‪‬‬
‫ﻟﻸﻓﺮﺍﺩ ﻭﺍﻷﻗﻠﻴ‪‬ﺎﺕ ﰲ ﺍﻟﺪﻭﻟﺔ ﺍﻟﻠﻴﱪﺍﻟﻴ‪‬ﺔ ‪ ،‬ﻓﺈﻥﱠ ﻫﺬﻩ ﺍﳊﺮﻳ‪‬ﺔ ﺗﻜﻮﻥ ﺃﻗﻞﱠ ﻣﻨﻬﺎ ﰲ ﺍﻟﺪﻭﻟﺔ‬
‫ﺍﻟﺪﳝﻘﺮﺍﻃﻴ‪‬ﺔ ‪ ،‬ﺍﻟﱵ ﺗﻌﺘﻤﺪ ﻋﻠﻰ ﺳﻠﻄﺔ ﺍﻷﻏﻠﺒﻴ‪‬ﺔ ﺍﳌﻨﺘﺨﺒﺔ ﻣﻦ ﺍﻟﺸﻌﺐ ‪..‬‬
‫‪ ..‬ﻟﺬﻟﻚ ‪ ..‬ﳊﻤﺎﻳﺔ ﺣﺮﻳ‪‬ﺎﺕ ﺍﻷﻗﻠﻴ‪‬ﺎﺕ ﻭﺧﺼﻮﺻﻴ‪‬ﺎ‪‬ﻢ ﰲ ﺍﻟﺪﻭﻟﺔ ﺍﻟﺪﳝﻘﺮﺍﻃﻴ‪‬ﺔ ﻻ ﺑﺪ‪ ‬ﻣﻦ‬
‫ﺗﺜﺒﻴﺖ ﺫﻟﻚ ﰲ ﺩﺳﺘﻮﺭ ﺍﻟﺪﻭﻟﺔ ﻭﻗﻮﺍﻧﻴﻨﻬﺎ ‪ ،‬ﲝﻴﺚ ﻳ‪‬ﻤﻨ‪‬ﻊ ﺟﻨﻮﺡ ﺍﻷﻏﻠﺒﻴ‪‬ﺔ ﳓﻮ ﺍﻟﺘﻌﺮ‪‬ﺽ ﳊﺮﻳ‪‬ﺎﺕ‬
‫ﺍﻷﻗﻠﻴ‪‬ﺎﺕ ‪ ...‬ﲟﻌﲎ ﺍﳌﺰﺝ ﺑﲔ ﺻﺒﻐﺔ ﺍﻟﺪﳝﻘﺮﺍﻃﻴ‪‬ﺔ ﺑﺄﻥﱠ ﺍﻟﺴﻠﻄﺔ ﻟﻠﺸﻌﺐ ﻋﱪ ﺻﻨﺎﺩﻳﻖ‬
‫ﺍﻻﻧﺘﺨﺎﺏ ‪ ،‬ﻭﺑﲔ ﺻﺒﻐﺔ ﺍﻟﻠﻴﱪﺍﻟﻴ‪‬ﺔ ﲝﻤﺎﻳﺔ ﺍﳊﺮﻳ‪‬ﺎﺕ ﺍﻟﻔﺮﺩﻳ‪‬ﺔ ﻭﺣﺮﻳ‪‬ﺎﺕ ﺍﻷﻗﻠﻴ‪‬ﺎﺕ ‪ ..‬ﻭﻫﻨﺎ‬
‫ﻧﻜﻮﻥ ﺃﻣﺎﻡ ﻧﻈﺎﻡ ﺩﳝﻘﺮﺍﻃﻲ ﻟﻴﱪﺍﱄ ‪..‬‬
‫‪ ..‬ﻭﻧﻌﻮﺩ ﻓﻨﻘﻮﻝ ‪ ..‬ﺍﻟﺪﳝﻘﺮﺍﻃﻴ‪‬ﺔ ﻭﺍﻟﻠﻴﱪﺍﻟﻴ‪‬ﺔ ﻭﻏﲑﻫﺎ ﻣﻦ ﺃﺷﻜﺎﻝ ﺍﻷﻧﻈﻤﺔ ﺍﻟﺴﻴﺎﺳﻴ‪‬ﺔ ‪ ،‬ﻻ‬
‫ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﺗﻮﺻﻞ ﺍﳊﻖ‪ ‬ﺍﻟﻜﺎﻣﻞ ﻣﺎﺋﺔ ﺑﺎﳌﺎﺋﺔ ﻟﻜﻞﱢ ﺍﳌﻮﺍﻃﻨﲔ ‪ ،‬ﻓﺎﻟﺘﻄﺒﻴﻖ ﻋﻠﻰ ﺃﺭﺽ ﺍﻟﻮﺍﻗﻊ‬
‫ﻳﻘﻮﻡ ﺑﻪ ﺑﺸﺮ ﻓﻴﻬﻢ ﻣﻦ ﺍﳋﲑ ﻭﻓﻴﻬﻢ ﻣﻦ ﺍﻟﺸﺮ ‪ ،‬ﻭﻣﻦ ﺍﻟﺼﻌﺐ ﺃﻥ ﻳﺘﺠﺮ‪‬ﺩﻭﺍ ﻋﻦ ﻣﺼﺎﳊﻬﻢ‬
‫ﻭﻋﺼﺒﻴ‪‬ﺎ‪‬ﻢ ﺑﻨﺴﺒﺔ ﻣﺎﺋﺔ ﺑﺎﳌﺎﺋﺔ ‪ ..‬ﻭﻟﻜﻦ ‪ ..‬ﺗﺘﻤﺎﻳﺰ ﺍﻷﻧﻈﻤﺔ ﻋﻦ ﺑﻌﻀﻬﺎ ﲟﻘﺪﺍﺭ ﻛﻤﻴ‪‬ﺔ ﺍﳊﺮﻳ‪‬ﺔ‬
‫ﻭﺍﻟﻌﺪﺍﻟﺔ ﻭﺍﳊﻖ‪ ‬ﻭﺗﻜﺎﻓﺆ ﺍﻟﻔﺮﺹ ﺍﻟﱵ ﻳﻨﻌﻢ ‪‬ﺎ ﺃﺑﻨﺎﺀ ﺍﻟﺪﻭﻟﺔ ‪..‬‬
‫ﺇﻥﱠ ﻧﻈﺎﻡ ﺍﻟﺪﻭﻟﺔ ﺍﶈﺴﻮﺑﺔ ﻋﻠﻰ ﺍﻟﺪ‪‬ﻳﻦ ﻭﺍﻟﱵ ﻳﻄﺒ‪‬ﻞ ﳍﺎ ﺍﳌﻄﺒ‪‬ﻠﻮﻥ ﻭﻳﺰﻣ‪‬ﺮ ﳍﺎ ﺍﳌﺰﻣ‪‬ﺮﻭﻥ ‪،‬‬
‫ﻳ‪‬ﻄﻠﻖ ﻋﻠﻴﻪ ﰲ ﺍﳌﺼﻄﻠﺢ ﺍﻟﺴﻴﺎﺳﻲ ﺍﻟﻮﺿﻌﻲ ﺑﺎﻟﺜﻴﻮﻗﺮﺍﻃﻴ‪‬ﺔ ‪ ،‬ﻭﻫﻮ ﻧﻈﺎﻡ ﺣﻜﻢ ﻳﺰﻋﻢ ﻓﻴﻪ‬
‫ﺍﳊﺎﻛﻢ ﺑﺄﻧ‪‬ﻪ ﻳﺴﺘﻤﺪ‪ ‬ﻓﻴﻪ ﺍﻟﺴﻠﻄﺔ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﺗﻜﻮﻥ ﺍﻟﻄﺒﻘﺔ ﺍﳊﺎﻛﻤﺔ ﻋﺒﺎﺭﺓ ﻋﻦ ﻛﻬﻨﺔ ‪،‬‬
‫ﻭﺑﺎﻟﺘﺎﱄ ﻓﺎﻟﻨﻈﺎﻡ ﻫﻨﺎ ﻫﻮ ﻧﻈﺎﻡ ﻛﻬﻨﻮﰐ ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻨﻈﺎﻡ ﻫﻮ ﴰﻮﻟﻴ‪‬ﺔ ﺩﻳﻨﻴ‪‬ﺔ ﺑﺎﻣﺘﻴﺎﺯ ‪ ،‬ﺣﻴﺚ ﺗﺰﻋﻢ‬
‫ﺍﻟﻄﺒﻘﺔ ﺍﳊﺎﻛﻤﺔ )) ﺍﻟﻜﻬﻨﻮﺕ (( ﺃﻧ‪‬ﻬﺎ ﺗﻌﻤﻞ ﻭﻓﻖ ﺗﻌﺎﻟﻴﻢ ﺍﻟﺴﻤﺎﺀ ‪ ،‬ﻭﺃﻧ‪‬ﻬﺎ ﲡﺴ‪‬ﺪ ﻣﺒﺪﺃ‬
‫ﺍﳊﺎﻛﻤﻴ‪‬ﺔ ﷲ ﺗﻌﺎﱃ ‪..‬‬
‫‪ ..‬ﺇﻥ ﱂ ﻳﻜﻦ ﻫﻨﺎﻙ ﺣﺲ ﻭﻃﲏ ﺑﺎﻟﻘﻴﻢ ﺍﳌﺸﺘﺮﻛﺔ ﺑﲔ ﺃﺑﻨﺎﺀ ﺍﻟﺪﻭﻟﺔ ﻋﻠﻰ ﳐﺘﻠﻒ‬
‫ﺍﻧﺘﻤﺎﺀﺍ‪‬ﻢ ‪ ،‬ﻭﺇﻥ ﱂ ﺗ‪‬ﺴ‪‬ﺪ ﺛﻘﺎﻓﺔ ﻗﺒﻮﻝ ﺍﻵﺧﺮ ﻭﺍﺣﺘﺮﺍﻣﻪ ‪ ،‬ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻫﻨﺎﻙ ﺷﻌﻮﺭ ﻣﺸﺘﺮﻙ‬
‫ﺑﻜﻮﻥ ﺃﺑﻨﺎﺀ ﺍﻟﺪﻭﻟﺔ ﻭﺣﺪﺓ ﻭﺍﺣﺪﺓ ‪ ،‬ﻓﺈﻥﱠ ﻫﺪﻑ ﺍﻟﺪﳝﻘﺮﺍﻃﻴ‪‬ﺔ ﻭﺍﻟﻠﻴﱪﺍﻟﻴ‪‬ﺔ ﻭﺃﻱ‪ ‬ﻧﻈﺎﻡﹴ ﺁﺧﺮ ﻣﻬﻤﺎ‬
‫ﻛﺎﻥ ‪ ،‬ﻟﻦ ﻳﺘﺤﻘﱠﻖ ‪ ،‬ﻭﺳﺘﻜﻮﻥ ﺍﻟﺪﳝﻘﺮﺍﻃﻴ‪‬ﺔ ﻭﺍﻟﻠﻴﱪﺍﻟﻴ‪‬ﺔ ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻷﻧﻈﻤﺔ ﳎﺮ‪‬ﺩ ﻇﺎﻫﺮ ﻻ‬
‫‪٢١٧ ‬‬ ‫‪‬‬
‫ﻳﻼﻣﺲ ﺑﺎﻃﻦ ﺍﻟﻌﺪﻝ ﻭﺍﳌﺴﺎﻭﺍﺓ ﻭﺍﳊﺮﻳ‪‬ﺔ ﺑﺸﻲﺀ ‪ .....‬ﻛﻤﺎ ﺃﻧ‪‬ﻪ ﻻ ﺑﺪ‪ ‬ﻣﻦ ﺍﺳﺘﻘﻼﻝ ﺍﻟﻘﻀﺎﺀ ‪،‬‬
‫ﻭﺍﺳﺘﻘﻼﻝ ﺍﻹﻋﻼﻡ ‪ ،‬ﻛﺄﻣﺮﹴ ﺿﺮﻭﺭﻱ‪ ‬ﻟﻨﺠﺎﺡ ﺍﻟﻌﻤﻠﻴ‪‬ﺔ ﺍﻟﺪﳝﻘﺮﺍﻃﻴ‪‬ﺔ ‪..‬‬
‫‪ ..‬ﻭﰲ ﻣﻘﺎﺑﻞ ﺍﻟﺘﺰﺍﻡ ﺍﻟﺴﻠﻄﺔ ﺍﳊﺎﻛﻤﺔ ﺍﳌﻨﺘﺨﺒﺔ ﰲ ﺍﻟﺪﻭﻟﺔ ﺍﻟﺪﳝﻘﺮﺍﻃﻴ‪‬ﺔ ﺑﺪﺳﺘﻮﺭ ﺍﻟﺪﻭﻟﺔ‬
‫ﻭﻗﻮﺍﻧﻴﻨﻬﺎ ‪ ،‬ﻭﻣﺴﺎﺀﻟﺘﻬﺎ ﰲ ﺫﻟﻚ ‪ ،‬ﻣﻘﺎﺑﻞ ﺫﻟﻚ ‪ ،‬ﻫﻨﺎﻙ ﺍﺳﺘﻌﺪﺍﺩ ﻣﻦ ﺍﻟﺸﻌﺐ ﺍﻟﺬﻱ ﺍﻧﺘﺨﺒﻬﺎ‬
‫ﻟﺘﻘﺒ‪‬ﻞ ﻗﺮﺍﺭﺍﺕ ﻫﺬﻩ ﺍﻟﺴﻠﻄﺔ ‪ ،‬ﻭﺇﻥ ﺗﻌﺎﺭﺿﺖ ﻣﻊ ﺍﳌﺼﺎﱀ ﺍﻟﺸﺨﺼﻴ‪‬ﺔ ﻟﺒﻌﺾ ﺃﻓﺮﺍﺩﻩ ‪..‬‬
‫‪ ..‬ﻭﰲ ﺍﳌﻤﺎﺭﺳﺔ ﺍﻟﺪﳝﻘﺮﺍﻃﻴ‪‬ﺔ ‪ ،‬ﻭﰲ ﺩﺧﻮﻝ ﺍﻷﺣﺰﺍﺏ ﰲ ﺍﻟﻠﻌﺒﺔ ﺍﻟﺪﳝﻘﺮﺍﻃﻴ‪‬ﺔ ‪ ،‬ﻗﺪ ﺗﻜﻮﻥ‬
‫ﺍﻷﺣﺰﺍﺏ – ﺃﺣﻴﺎﻧﺎﹰ – ﻋﺜﺮﺍﺕ ﰲ ﺳﺒﻴﻞ ﲢﻘﻴﻖ ﻣﺮﺍﺩ ﺍﻟﺪﳝﻘﺮﺍﻃﻴ‪‬ﺔ ‪ ،‬ﻓﺎﻟﻌﺼﺒﻴ‪‬ﺔ ﺍﳊﺰﺑﻴ‪‬ﺔ ﻗﺪ‬
‫ﺗﻄﻔﻮ ﻓﻮﻕ ﺍﻟﺸﻔﺎﻓﻴ‪‬ﺔ ﺍﻹﻧﺴﺎﻧﻴ‪‬ﺔ ﺍﻟﻨﺒﻴﻠﺔ ‪ ،‬ﻟﻴﺼﺒﺢ ﺍﻻﻧﺘﻤﺎﺀ ﳍﺬﻩ ﺍﻟﻌﺼﺒﻴ‪‬ﺔ ﻓﻮﻕ ﺍﳌﺸﺘﺮﻙ ﺍﻹﻧﺴﺎﱐ‬
‫ﺍﻟﻨﺒﻴﻞ ﺑﲔ ﺃﺑﻨﺎﺀ ﺍﻟﻮﻃﻦ ﺍﻟﻮﺍﺣﺪ ‪ ،‬ﻛﻤﺎ ﺃﻥﱠ ﺍﻟﻌﺼﺒﻴ‪‬ﺔ ﺍﻟﺪ‪‬ﻳﻨﻴ‪‬ﺔ ﻭﺍﳌﺬﻫﺒﻴ‪‬ﺔ ﻭﺍﻟﻄﺎﺋﻔﻴ‪‬ﺔ ﰲ ﻧﻔﻮﺱ‬
‫ﺍﻟﻨﺎﺱ ﺗﻜﻮﻥ ﻋﺜﺮﺍﺕ ﰲ ﻃﺮﻳﻖ ﺍﻧﺘﺨﺎ‪‬ﻢ ﺍﻟﺴﻴﺎﺳﻲ ﺍﻟﺸﺮﻳﻒ ‪..‬‬
‫‪ ..‬ﺇﻥﱠ ﻓﺼﻞ ﺍﻟﺪ‪‬ﻳﻦ ﻋﻦ ﺍﻟﺴﻴﺎﺳﺔ ‪ ،‬ﻭﻓﺼﻞ ﺍﻟﻌﺼﺒﻴ‪‬ﺎﺕ ﺍﻟﻘﻮﻣﻴ‪‬ﺔ ﻭﺍﻟﻘﺒﻠﻴ‪‬ﺔ ﻭﺍﳌﻨﺎﻃﻘﻴ‪‬ﺔ‬
‫ﻭﺍﻟﻌﺮﻗﻴ‪‬ﺔ ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻟﻌﺼﺒﻴ‪‬ﺎﺕ ﻋﻦ ﺍﻟﺴﻴﺎﺳﺔ ‪ ،‬ﺃﻣﺮ‪ ‬ﻻ ﺑﺪ‪ ‬ﻣﻨﻪ ‪ ،‬ﻟﻨﺠﺎﺡ ﺍﻟﻌﻤﻠﻴ‪‬ﺔ ﺍﻟﺪﳝﻘﺮﺍﻃﻴ‪‬ﺔ‬
‫ﺍﻟﺴﻠﻴﻤﺔ ‪..‬‬
‫‪ ..‬ﻭﻣﻦ ﺍﳌﻤﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻠﻬﺚ ﺧﻠﻒ ﺣﺮﻓﻴ‪‬ﺔ ﺍﻟﺪﳝﻘﺮﺍﻃﻴ‪‬ﺔ ﻣﻦ ﺃﺟﻞ ﺗﻘﻨﲔ ﻛﻞ ﺷﻲﺀ‬
‫‪ ،‬ﻭﺗﺮﺍﻛﻢ ﺗﻼﻝ ﻣﻦ ﺍﻟﻘﻮﺍﻧﲔ ‪ ،‬ﳑ‪‬ﺎ ﻳﻐﺮﻕ ﺍﻟﺪﻭﻟﺔ ﰲ ﻣﺴﺘﻨﻘﻊ ﺍﻟﺒﲑﻭﻗﺮﺍﻃﻴ‪‬ﺔ ‪ ،‬ﻣﻦ ﺍﳌﻤﻜﻦ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﺫﻟﻚ ﻋﺎﺋﻘﺎﹰ ﰲ ﺣﻴﻮﻳ‪‬ﺔ ﺍﻟﻨﺸﺎﻁ ﺍﻟﺪﳝﻘﺮﺍﻃﻲ ‪..‬‬
‫‪ ..‬ﻛﻤﺎ ﺃﻧ‪‬ﻪ ﻣﻦ ﺍﳌﻤﻜﻦ ﺃﻥ ﺗﻘﻊ ﺍﻟﺪﳝﻘﺮﺍﻃﻴ‪‬ﺔ ﰲ ﻓﺦ ﺍﻟﺮﺅﻳﺔ ﻗﺼﲑﺓ ﺍﳌﺪﻯ ‪ ،‬ﻭﺫﻟﻚ ﻛﻮﻥ‬
‫ﺍﻟﻨﻈﺎﻡ ﺍﻟﺴﻴﺎﺳﻲ ﻣﻦ ﺍﳌﻤﻜﻦ ﺗﻐﻴﲑﻩ ﺑﻌﺪ ﺃﺭﺑﻊ ﺃﻭ ﲬﺲ ﺳﻨﲔ ‪ ،‬ﻓﻴﻜﻮﻥ ﻋﻤﻠﻪ ﻟﻴﺲ‬
‫ﺍﺳﺘﺮﺍﺗﻴﺠﻴ‪‬ﺎﹰ ﻟﻠﻤﺪﻯ ﺍﻟﺒﻌﻴﺪ ‪ ،‬ﻷﻥﱠ ﺍﻟﻌﻤﻞ ﺍﻻﺳﺘﺮﺍﺗﻴﺠﻲ ﺗ‪‬ﻘﻄﹶﻒ ﲦﺎﺭﻩ ﺑﻌﺪ ﻓﺘﺮﺓ ﺗﺘﻌﺪ‪‬ﻯ ﻫﺬﻩ‬
‫ﺍﳌﺪ‪‬ﺓ ‪ ..‬ﻭﻣﻦ ﺍﳌﻤﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﺳﻴﺎﺳﺎﺕ ﺍﻟﻨﻈﺎﻡ ﺍﳌﹸﻨﺘﺨ‪‬ﺐ ﺗﺘﻌﻠﱠﻖ ﲟﺎ ﻳ‪‬ﺆﻣ‪‬ﻦ ﻓﻮﺯ‪‬ﻩ ﰲ ﺍﻟﻔﺘﺮﺓ‬
‫ﺍﻟﺘﺎﻟﻴﺔ ‪ ،‬ﻓﻴﻜﻮﻥ ﺍﳍﺪﻑ ﻫﻮ ﺇﻇﻬﺎﺭ ﺇﳒﺎﺯﺍﺕ ﻣﺮﺣﻠﻴ‪‬ﺔ ﻣﻦ ﺃﺟﻞ ﺇﻗﻨﺎﻉ ﺍﻟﻨﺎﺧﺐ ﻟﻴﺲ ﺇﻻﹼ ‪..‬‬
‫‪٢١٨ ‬‬ ‫‪‬‬
‫ﻛﻤﺎ ﺃﻥﱠ ﻛﻠﻔﺔ ﺍﳊﻤﻼﺕ ﺍﻻﻧﺘﺨﺎﺑﻴ‪‬ﺔ ﻭﺗﺴﻌﲑ ﺍﻟﺼﺮﺍﻉ ﺑﲔ ﺍﳌﺮﺷ‪‬ﺤﲔ ‪ ،‬ﻳﺪﻓﻊ ﺇﱃ ﻭﻗﻮﻉ‬
‫ﻫﺆﻻﺀ ﺍﳌﺮﺷ‪‬ﺤﲔ ﰲ ﻓﺦ ﺍﳌﻤﻮ‪‬ﻟﲔ ﳊﻤﻼ‪‬ﻢ ﺍﻻﻧﺘﺨﺎﺑﻴ‪‬ﺔ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻳﻜﻮﻧﻮﻥ ﲢﺖ ﺳﻴﻄﺮﺓ‬
‫ﻫﺆﻻﺀ ﺍﳌﹸﻤ‪‬ﻮ‪‬ﻟﲔ ‪ ،‬ﻭﻗﺪ ﺗﻜﻮﻥ ﻫﻨﺎﻙ ﻣﺴﺎﻭﻣﺎﺕ ﻣﻘﺎﺑﻞ ﻫﺬﺍ ﺍﻟﺘﻤﻮﻳﻞ ‪..‬‬
‫‪ ..‬ﻛﻤﺎ ﺃﻧ‪‬ﻪ ﰲ ﺍﻟﻨﻈﺎﻡ ﺍﻟﺪﳝﻘﺮﺍﻃﻲ ﺍﻟﺒﻌﻴﺪ ﻋﻦ ﺍﻟﻠﻴﱪﺍﻟﻴ‪‬ﺔ ‪ ،‬ﻣﻦ ﺍﳌﻤﻜﻦ ﺃﻥ ﻳﻘﻊ ﻃﻐﻴﺎﻥ ﻣﻦ‬
‫ﺍﻷﻏﻠﺒﻴ‪‬ﺔ ﻋﻠﻰ ﺍﻷﻗﻠﻴ‪‬ﺔ ‪..‬‬
‫‪ ..‬ﻭﺑﺎﳌﻘﺎﺑﻞ ‪ ..‬ﻳ‪‬ﺤﺴ‪‬ﺐ ﻟﻠﺪﳝﻘﺮﺍﻃﻴ‪‬ﺔ ﺃﻧ‪‬ﻬﺎ ﲡﻌﻞ ﺍﺳﺘﻘﺮﺍﺭﺍﹰ ﺳﻴﺎﺳﻴ‪‬ﺎﹰ ﰲ ﺍﻟﺪﻭﻟﺔ ‪..‬‬
‫ﻭﳛﺴ‪‬ﺐ ﳍﺎ ﺍﳔﻔﺎﺽ ﻣﺴﺘﻮﻯ ﺍﻟﻔﺴﺎﺩ ‪ ،‬ﻭﺍﳔﻔﺎﺽ ﻣﺴﺘﻮﻯ ﺍﻟﻔﻘﺮ ‪ ،‬ﻭﺍﳔﻔﺎﺽ ﻣﺴﺘﻮﻯ‬
‫ﺍﻹﺭﻫﺎﺏ ‪ ..‬ﻭﻳ‪‬ﺤﺴ‪‬ﺐ ﻟﻠﺪﳝﻘﺮﺍﻃﻴ‪‬ﺎﺕ ﺍﻟﻠﻴﱪﺍﻟﻴ‪‬ﺔ ﺃﻧ‪‬ﻬﺎ ﺿﻤﺎﻥ ﺿﺪ ﺍﳊﺮﺏ ﺍﻷﻫﻠﻴ‪‬ﺔ ‪ ،‬ﻭﺃﻧ‪‬ﻬﺎ‬
‫ﺗ‪‬ﺨﻔﱢﺾ ﻧﺴﺒﺔ ﺍﳊﺮﻭﺏ ﻣﻊ ﺑﻌﻀﻬﺎ ‪ ،‬ﻓﻤﻦ ﳛﺘﺮﻡ ﺣﺮﻳ‪‬ﺎﺕ ﺍﻷﻓﺮﺍﺩ ﻭﺍﻷﻗﻠﻴ‪‬ﺎﺕ ﰲ ﳎﺘﻤﻌﻪ ‪،‬‬
‫ﻳﻜﻮﻥ ﺃﻛﺜﺮ ﺍﺳﺘﻌﺪﺍﺩﺍﹰ ﻟﺘﻔﻬ‪‬ﻢ ﻣﻮﺍﻗﻒ ﺍﻵﺧﺮﻳﻦ ‪..‬‬
‫ﺇﻥﱠ ﺍﻟﺪﻭﻟﺔ ﺍﳌﺪﻧﻴ‪‬ﺔ ﺍﳊﺮ‪‬ﺓ ﻫﻲ ﺩﻭﻟﺔ ﺍﻟﻘﺎﻧﻮﻥ ﺍﻟﱵ ﻳﻜﻮﻥ ﻓﻴﻬﺎ ﲨﻴﻊ ﺃﺑﻨﺎﺀ ﺍﻟﻮﻃﻦ ﲢﺖ‬
‫ﺳﻘﻒ ﺍﻟﻘﺎﻧﻮﻥ ‪ ،‬ﻭﺍﻷﺳﺎﺱ ﻓﻴﻬﺎ ﻫﻮ ﺍﳌﺴﺎﻭﺍﺓ ﰲ ﺍﳊﻘﻮﻕ ﻭﺍﻟﻮﺍﺟﺒﺎﺕ ﺑﲔ ﲨﻴﻊ ﺃﺑﻨﺎﺀ ﺍﻟﻮﻃﻦ‬
‫‪ ،‬ﻭﺍﳊﺮﻳ‪‬ﺔ ﻭﻗﺒﻮﻝ ﺍﻵﺧﺮ ﻭﺍﻟﺴﻼﻡ ﻭﺍﻟﺘﺴﺎﻣﺢ ‪ ..‬ﻓﺪﺳﺘﻮﺭﻫﺎ ﻭﻗﻮﺍﻧﻴﻨﻬﺎ ﺗﻀﻤﻦ ﺣﻘﻮﻕ ﲨﻴﻊ‬
‫ﺃﺑﻨﺎﺋﻬﺎ ‪ ،‬ﻭﺳﻠﻄﺘﻬﺎ ﻓﻮﻕ ﺍﳉﻤﻴﻊ ‪ ،‬ﻭﳜﻀﻊ ﳍﺎ ﺍﳉﻤﻴﻊ ﻋﻠﻰ ﳐﺘﻠﻒ ﻋﻘﺎﺋﺪﻫﻢ ﻭﺃﻓﻜﺎﺭﻫﻢ‬
‫ﻭﺛﻘﺎﻓﺎ‪‬ﻢ ‪ ،‬ﻣﻦ ﺃﻋﻠﻰ ﺍﳍﺮﻡ ﺍﻟﺴﻴﺎﺳﻲ ﺇﱃ ﺃﺩﻧﺎﻩ ‪ ،‬ﻭﻣﻦ ﺃﻏﲎ ﺍﻟﻨﺎﺱ ﺇﱃ ﺃﻓﻘﺮﻫﻢ ‪ ..‬ﻓﺎﻟﺪﻭﻟﺔ‬
‫ﻫﻲ ﺃﻋﻠﻰ ﺳﻠﻄﺔ ﻳ‪‬ﻠﹾﺘ‪‬ﺠ‪‬ﺄ ﺇﻟﻴﻬﺎ ‪ ،‬ﻭﻻ ﻳ‪‬ﺘﺎﺟﺮ ﺑﺪﺳﺘﻮﺭﻫﺎ ﻭﻗﻮﺍﻧﻴﻨﻬﺎ ﺻﺎﺣﺐ ﺃﻱ‪ ‬ﺃﻳﺪﻳﻮﻟﻮﺟﻴ‪‬ﺔ‬
‫ﻣﻬﻤﺎ ﻛﺎﻧﺖ ‪..‬‬
‫‪ ..‬ﻭﻣﺒﺪﺃ ﺍﳌﻮﺍﻃﻨﺔ – ﰲ ﺍﻟﺪﻭﻟﺔ ﺍﳌﺪﻧﻴ‪‬ﺔ ﺍﳊﺮ‪‬ﺓ – ﻫﻮ ﺍﳌﻌﻴﺎﺭ ﺍﻷﻭ‪‬ﻝ ‪ ،‬ﻓﺎﳌﻮﺍﻃﻦ ﻓﻴﻬﺎ‬
‫ﺷﺮﻳﻚ‪ ‬ﻛﺎﻣﻞ ﰲ ﻋﻘﺪ ﺍﳌﻮﺍﻃﻨﺔ ‪ ،‬ﻭﻟﻴﺲ ﺃﻗﻞﱠ ﻣﻦ ﻏﲑﻩ ‪ ،‬ﺑﻐﺾ ﺍﻟﻨﻈﺮ ﻋﻦ ﺩﻳﻨﻪ ﺃﻭ ﻣﺬﻫﺒﻪ ﺃﻭ‬
‫ﻃﺎﺋﻔﺘﻪ ﺃﻭ ﻗﻮﻣﻴ‪‬ﺘﻪ ﺃﻭ ﻋﺮﻗﻪ ﺃﻭ ﺇﻗﻠﻴﻤﻪ ﺃﻭ ﻣﻬﻨﺘﻪ ﺃﻭ ﺳﻠﻄﺘﻪ ﺃﻭ ﻣﺎﻟﻪ ‪ .....‬ﻓﺎﻟﺜﻘﺎﻓﺔ ﺍﳌﺪﻧﻴ‪‬ﺔ ﺍﳊﺮ‪‬ﺓ‬
‫ﻫﻲ ﺛﻘﺎﻓﺔ ﻋﻘﺪ ﺍﳌﻮﺍﻃﻨﺔ ﺍﻟﺬﻱ ﺗ‪‬ﻮ‪‬ﺍﻓﹶﻖ‪ ‬ﻋﻠﻴﻪ ﻛﻞﱡ ﺃﺑﻨﺎﺀ ﺍ‪‬ﺘﻤﻊ ‪ ،‬ﻭﺍﻟﺬﻱ ﻳ‪‬ﻌ‪‬ﺪ‪ ‬ﺧﻄﹼﺎﹰ ﺃﲪﺮ ﻻ ﳚﻮﺯ‬
‫ﻷﺣﺪ‪ ‬ﺃﻥ ﻳﺘﺠﺎﻭﺯﻩ ﲢﺖ ﺃﻱ‪ ‬ﻋﺬﺭﹴ ﻛﺎﻥ ‪..‬‬
‫‪٢١٩ ‬‬ ‫‪‬‬
‫‪ ..‬ﻭﻛﻤﺎ ﺃﻧ‪‬ﻪ ﰲ ﺍﻟﺪﻭﻟﺔ ﺍﳌﺪﻧﻴ‪‬ﺔ ﺍﳊﺮ‪‬ﺓ ﻳﺘﻢ ﻓﺼﻞ ﺍﻟﺪ‪‬ﻳﻦ ﻋﻦ ﺍﻟﺴﻴﺎﺳﺔ ‪ ،‬ﻭﺃﻧ‪‬ﻪ ﻻ ﳛﻖ‪‬‬
‫ﻷﺣﺪ‪ ‬ﺃﻥ ﻳﺴﺘﺨﺪﻡ ﺍﻟﺪ‪‬ﻳﻦ ﻭﺍﳌﺬﻫﺐ ﻭﺍﻟﻄﺎﺋﻔﺔ ﻷﻏﺮﺍﺽ ﺳﻴﺎﺳﻴ‪‬ﺔ ‪ ،‬ﺍﺣﺘﺮﺍﻣﺎﹰ ﻟﻠﻌﻘﺎﺋﺪ ﻭﺗﱰﻳﻬﹰﺎ‬
‫ﳍﺎ ﻋﻦ ﺃﻱ‪ ‬ﻣﺘﺎﺟﺮﺓ ﺩﻧﻴﻮﻳ‪‬ﺔ ‪ ..‬ﻛﺬﻟﻚ ‪ ..‬ﻣﻦ ﺃﻫﻢ ﻣﺒﺎﺩﺉ ﺍﻟﺪﻭﻟﺔ ﺍﳌﺪﻧﻴ‪‬ﺔ ﺍﳊﺮ‪‬ﺓ ﻫﻮ ﻣﺒﺪﺃ ﻋﺪﻡ‬
‫ﺍﻏﺘﺼﺎﺏ ﺍﻟﺴﻠﻄﺔ ﻭﺍﻟﺒﻘﺎﺀ ﻓﻴﻬﺎ ‪ ،‬ﻣﻦ ﻗ‪‬ﺒ‪‬ﻞ ﺃﻱ‪ ‬ﻧﺰﻋﺔ ﺃﻳﺪﻳﻮﻟﻮﺟﻴﺔ ﺃﻭ ﻋﺎﺋﻠﺔ ﺃﻭ ﻗﺒﻴﻠﺔ ﺃﻭ ﻃﺎﺋﻔﺔ‬
‫ﺃﻭ ﺷﺨﺺ ﺃﻭ ‪..........‬‬
‫‪ ..‬ﺇﻥﱠ ﻣﻦ ﺃﻫﻢ ﺃﺳﺒﺎﺏ ﳏﺎﺭﺑﺔ ﺍﻟﺘﺪﺑ‪‬ﺮ ﻭﺍﻟﺒﺤﺚ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﰲ ﺍﻟﺮﻭﺍﻳﺎﺕ‬
‫ﺫﺍ‪‬ﺎ ‪ ،‬ﻭﰲ ﺍﳌﻨﻬﺞ ﺍﻟﺬﻱ ﰎﹼ ﺗﺄﻃﲑﻩ ﻣﻨﺬ ﺍﻟﻘﺮﻭﻥ ﺍﻷﻭﱃ ‪ ،‬ﻣﻦ ﺃﻫﻢ ﺃﺳﺒﺎﺏ ﻣﻨﻊ ﺍﻟﺘﺪﺑ‪‬ﺮ‬
‫ﺍﳊﻘﻴﻘﻲ ‪ ،‬ﻭﺍﻻﻛﺘﻔﺎﺀ ﺑﺎﺟﺘﺮﺍﺭ ﻣﺎ ﻗﻴﻞ ﻣﻨﺬ ﺍﻟﻘﺮﻭﻥ ﺍﻷﻭﱃ ‪ ،‬ﻫﻮ ﺍﳋﻮﻑ ﻣﻦ ﺗﻮﻟﹼﺪ ﻣﺬﺍﻫﺐ‬
‫ﺟﺪﻳﺪﺓ ‪ ،‬ﻓﺎﳌﺘﻨﺎﻗﻀﺎﺕ ﰲ ﺍﻟﺮﻭﺍﻳﺎﺕ ‪ ،‬ﻭﺍﳋﻼﻓﺎﺕ ﰲ ﺗﺄﻭﻳﻠﻬﺎ ‪ ،‬ﺗﻌﻄﻲ ﺣﻴﺜﻴ‪‬ﺎﺕ ﺗﻮﻟﹼﺪ ﺍﻟﻜﺜﲑ‬
‫ﻣﻦ ﺍﳌﺬﺍﻫﺐ ﻻﺣﻘﺎﹰ ‪ ..‬ﻣﻦ ﻫﻨﺎ ﻧﻘﻮﻝ ‪ :‬ﺇﻥﱠ ﺍﻟﻔﺼﻞ ﺑﲔ ﺍﻟﺪ‪‬ﻳﻦ ﻭﺍﻟﺴﻴﺎﺳﺔ ﻫﻮ ﻟﺼﺎﱀ ﺍﻟﺪ‪‬ﻳﻦ‬
‫ﺃﻛﺜﺮ ﻣﻨﻪ ﻟﺼﺎﱀ ﺍﻟﺴﻴﺎﺳﺔ ‪ ،‬ﻷﻥﱠ ﺍﻟﺪ‪‬ﻳﻦ ﰲ ﺣﺎﻝ ﻋﺪﻡ ﻓﺼﻠﻪ ﻋﻦ ﺍﻟﺴﻴﺎﺳﺔ ﺳﻴﻜﻮﻥ ﺳﻠﱠﻤﺎﹰ‬
‫ﻳﺘﺴﻠﹼﻘﻪ ﺍﳌﺘﺎﺟﺮﻭﻥ ﺑﺎﻟﺪ‪‬ﻳﻦ ﻟﺘﺤﻘﻴﻖ ﻧﻔﺎﻗﻬﻢ ﺍﻟﺴﻴﺎﺳﻲ ﻣﻦ ﺃﺟﻞ ﻣﺼﺎﱀ ﻫﻲ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﻻ‬
‫ﻋﻼﻗﺔ ﳍﺎ ﺑﺎﻟﺪ‪‬ﻳﻦ ‪ ،‬ﺑﻞ ﻳﺄﻣﺮ ﺍﻟﺪ‪‬ﻳﻦ ﺑﻨﻘﻴﻀﻬﺎ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﺳﻴ‪‬ﺸ‪‬ﻮ‪‬ﻩ ﺫﻟﻚ ﺻﻮﺭﺓ ﺍﻟﺪ‪‬ﻳﻦ ﰲ‬
‫ﺍﻟﻨﻔﻮﺱ ‪ ،‬ﺣﺘ‪‬ﻰ ﰲ ﻧﻔﻮﺱ ﻣﺘ‪‬ﺒﻌﻴﻪ ‪..‬‬
‫ﻭﺇﻥ ﻗﺎﻝ ﻗﺎﺋﻞ ‪ :‬ﻫﻨﺎﻙ ﻣﻦ ﻫﻮ ﺻﺎﺩﻕ ‪ ،‬ﻭﻳﺮﻳﺪ ﲢﻘﻴﻖ ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﺍﻷﺭﺽ ‪،‬‬
‫ﻭﻫﻮ ﺑﻌﻴﺪ ﻛﻞﹼ ﺍﻟﺒﻌﺪ ﻋﻦ ﺃﻱ‪ ‬ﻧﻔﺎﻕ ﺳﻴﺎﺳﻲ ‪ ..‬ﻧﻘﻮﻝ ‪ :‬ﻧﻌﻢ ‪ ،‬ﻳ‪‬ﻮﺟ‪‬ﺪ ﻣﻦ ﻫﻮ ﺻﺎﺩﻕ ‪،‬‬
‫ﻭﻟﻜﻦ ﻣﺎ ﻳﻌﺘﻘﺪﻩ ﻫﺬﺍ ﺍﻟﺼﺎﺩﻕ ﻟﻴﺲ ﻋﲔ ﻣﺎ ﻳﺮﻳﺪﻩ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻣﺎ ﻳﻌﺘﻘﺪﻩ ﻫﻮ ﻓﻬﻤﻪ ﺃﻭ ﻓﻬﻢ‬
‫ﻣﻦ ﺭﲰﻮﺍ ﻟﻪ ﻣﻨﻬﺠﻪ ‪ ،‬ﻭﺑﺎﻟﺘﺄﻛﻴﺪ ﻋﻨﺪﻩ ﻣﻦ ﺍﳊﻘﻴﻘﺔ ‪ ،‬ﻭﻻ ﻧﻘﻮﻝ ﺇﻧ‪‬ﻪ ﻟﻴﺲ ﻋﻠﻰ ﺷﻲﺀ ‪،‬‬
‫ﻭﻟﻜﻦ‪ ‬ﻓﻬﻤﻪ ﺍﻟﺬﻱ ﻳﺮﻳﺪ ﺗﻄﺒﻴﻘﻪ ﻋﻠﻰ ﺃﺭﺽ ﺍﻟﻮﺍﻗﻊ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻄﺎﺑﻖ ﻣﺎﺋﺔ ﺑﺎﳌﺎﺋﺔ ﻋﲔ ﻣﺎ‬
‫ﻳﺮﻳﺪﻩ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻓﻬﻨﺎﻙ ﺻﺎﺩﻕ‪ ‬ﺁﺧﺮ ﳜﺘﻠﻒ ﻣﻊ ﻫﺬﺍ ﺍﻟﺼﺎﺩﻕ ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻳﺪ‪‬ﻋﻲ ﻓﻴﻪ‬
‫ﺃﻧ‪‬ﻪ ﻳﺮﻳﺪ ﲢﻘﻴﻖ ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻫﻨﺎﻙ ﺛﺎﻟﺚ ‪ ،‬ﻭﻫﻨﺎﻙ ﻭﻫﻨﺎﻙ ‪ ..‬ﻋﻠﻴﻨﺎ ﺃﻥ ﳕﻴ‪‬ﺰ ﺑﲔ ﻓﻬﻤﻨﺎ‬
‫‪٢٢٠ ‬‬ ‫‪‬‬
‫ﻟﻠﺪ‪‬ﻳﻦ ﻭﺑﲔ ﺣﻘﻴﻘﺔ ﺍﻟﺪ‪‬ﻳﻦ ‪ ،‬ﻭﻋﻠﻴﻨﺎ ﺃﻥ ﳓﺘﺮﻡ ﺍﻋﺘﻘﺎﺩ ﺍﻵﺧﺮﻳﻦ ‪ ،‬ﻭﺃﻻﹼ ﻧﻈﻦ ﺃﻧﻨﺎ ﳓﺘﻜﺮ ﺍﳊﻘﻴﻘﺔ‬
‫‪ ،‬ﻭﺃﻻﱠ ﻧﻈﻦ ﺃﻥﱠ ﺍﻵﺧﺮﻳﻦ ﻟﻴﺴﻮﺍ ﻋﻠﻰ ﺷﻲﺀ ‪ ،‬ﻓﺬﻟﻚ ﺟﻬﻞﹲ ﻭﻗﻊ ﻓﻴﻪ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ‪..‬‬
‫) ‪4’n?tã ߊqßguŠø9$# ÏM|¡øŠs9 3“t•»|Á¨Y9$# ÏMs9$s%ur &äóÓx« 4’n?tã 3“t•»|Á¨Z9$# ÏM|¡øŠs9 ߊqßguŠø9$# ÏMs9$s%ur‬‬

‫«‪öNßgoY÷•t/ ãNä3øts† ª!$$sù 4 öNÎgÏ9öqs% Ÿ@÷WÏB tbqßJn=ôètƒ Ÿw tûïÏ%©!$# tA$s% y7Ï9ºx‹x. 3 |=»tGÅ3ø9$# tbqè=÷Gtƒ öNèdur &äóÓx‬‬

‫‪ ] ( tbqàÿÎ=tFøƒs† ÏmŠÏù (#qçR%x. $yJŠÏù ÏpyJ»uŠÉ)ø9$# tPöqtƒ‬ﺍﻟﺒﻘﺮﺓ ‪[ ١١٣ :‬‬

‫ﻓﻘﻮﻝ ﺍﻟﻴﻬﻮﺩ ﻋﻦ ﺍﻟﻨﺼﺎﺭﻯ ) ‪ ، ( &äóÓx« 4’n?tã 3“t•»|Á¨Z9$# ÏM|¡øŠs9 ߊqßguŠø9$# ÏMs9$s%ur‬ﻭﻗﻮﻝ‬

‫ﺍﻟﻨﺼﺎﺭﻯ ﻋﻦ ﺍﻟﻴﻬﻮﺩ ) ‪ ، ( &äóÓx« 4’n?tã ߊqßguŠø9$# ÏM|¡øŠs9 3“t•»|Á¨Y9$# ÏMs9$s%ur‬ﻛﻞﱡ ﺫﻟﻚ ﳛﺼﻞ‬
‫ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻳﺘﻠﻮﻥ ﻓﻴﻪ ﻛﺘﺎ‪‬ﻢ ) ‪ .. ( 3 |=»tGÅ3ø9$# tbqè=÷Gtƒ öNèdur‬ﻟﺬﻟﻚ ‪ ..‬ﻣﻦ ﻳﺪ‪‬ﻋﻲ ﻣﻨ‪‬ﺎ‬
‫– ﳑ‪‬ﻦ ﻳﺘﻠﻮ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ) ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ( – ﺃﻧ‪‬ﻪ ﳝﻠﻚ ﺍﳊﻘﻴﻘﺔ ‪ ،‬ﻭﺃﻥﱠ ﺍﻵﺧﺮﻳﻦ ﻣﻬﻤﺎ‬
‫ﻛﺎﻧﻮﺍ )) ﺳﻮﺍﺀ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﺮﺳﺎﻻﺕ ﺍﻷُﺧﺮﻯ ‪ ،‬ﺃﻡ ﺍﳌﺬﺍﻫﺐ ﺍﻷﺧﺮﻯ ﺍﻟﺬﻳﻦ ﻳﺸﺘﺮﻛﻮﻥ‬
‫ﻣﻌﻪ ﺑﺘﻼﻭﺓ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ (( ﻟﻴﺴﻮﺍ ﻋﻠﻰ ﺷﻲﺀ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻻ ﺑﺪ‪ ‬ﻣﻦ ﺇﻗﺎﻣﺔ ﺩﻭﻟﺔ ﺩﻳﻨﻴ‪‬ﺔ ﻣﺒﻨﻴ‪‬ﺔ‬
‫ﻋﻠﻰ ﻓﻬﻤﻪ ﻫﻮ ‪ ،‬ﻭﻣﺎ ﻳﻐﺮﻕ ﻓﻴﻪ ﻣﻦ ﻋﺼﺒﻴ‪‬ﺔ ﻣﺬﻫﺒﻴ‪‬ﺔ ﻭﻃﺎﺋﻔﻴ‪‬ﺔ ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﻫﻮ ﺟﺎﻫﻞ ﲝﻘﻴﻘﺔ ﻣﺎ‬
‫ﳛﻤﻠﻪ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ) ‪.. ( 4 öNÎgÏ9öqs% Ÿ@÷WÏB tbqßJn=ôètƒ Ÿw tûïÏ%©!$# tA$s% y7Ï9ºx‹x.‬‬
‫‪ ..‬ﺍﻟﺪﻭﻟﺔ ﺍﻟﺪ‪‬ﻳﻨﻴ‪‬ﺔ ﻛﻤﺎ ﻳﺪﻋﻮﺍ ﺇﻟﻴﻬﺎ ﺍﳌﻄﺒ‪‬ﻠﻮﻥ ﻭﺍﳌﺰﻣ‪‬ﺮﻭﻥ ‪ ،‬ﻫﻲ ﻫﺒﻮﻁﹲ ﺑﺎﻟﻘﻴﻢ ﺍﻟﺮﻭﺣﻴ‪‬ﺔ‬
‫ﺍﻟﻨﺒﻴﻠﺔ ﺍﻟﱵ ﺭﻣ‪‬ﺰ‪‬ﻫﺎ ﺍﻷﻧﺒﻴﺎﺀ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﲟﺎ ﳛﻤﻠﻮﻥ ﻣﻦ ﺧﻼﺹ ﻭﻧﻘﺎﺀ ‪ ،‬ﺇﱃ ﳕﺎﺫﺝ ﺳﻴﺎﺳﻴ‪‬ﺔ‬
‫ﺗﺎﺭﳜﻴ‪‬ﺔ ﺍﻧﺘﻬﺖ ﲟﻠﻚ‪ ‬ﻗﺴﺮﻱ‪ ‬ﰲ ﻋﻬﺪ ﻣﻌﺎﻭﻳﺔ ‪ ،‬ﻭﺣ‪‬ﻮ‪‬ﻝ ﺇﱃ ﺣﻜﻢﹴ ﻣﻠﻜﻲ‪ ‬ﻗﺴﺮﻱ‪ ‬ﻳﺮﺙ ﺍﻟﻮﻟﺪ‬
‫ﻓﻴﻪ ﺍﻟﺴﻠﻄﺔ ﺍﻟﺴﻴﺎﺳﻴ‪‬ﺔ ﻋﻦ ﻭﺍﻟﺪﻩ ﺑﺎﺳﻢ ﺍﻟﺪ‪‬ﻳﻦ ﻛﻤﺎ ﻳﺮﺙ ﻣﻨﻪ ﺍﻷﻣﻮﺍﻝ ﻭﺍﻟﻌﻘﺎﺭﺍﺕ ‪ .....‬ﲟﻌﲎ‬
‫ﻫﻲ )) ﻧﻌﲏ ﺍﻟﺪﻋﻮﺓ ﻟﻠﺪﻭﻟﺔ ﺍﻟﺘﺎﺭﳜﻴ‪‬ﺔ ﺑﺎﺳﻢ ﺍﻟﺪ‪‬ﻳﻦ (( ﺩﻋﻮﺓﹲ ﻟﻠﻬﺒﻮﻁ ﺑﺎﻟﻘﻴﻢ ﺍﻟﺮﻭﺣﻴ‪‬ﺔ ﺍﻟﻨﺒﻴﻠﺔ‬
‫ﺍﻟﱵ ﺭﻣﺰﻫﺎ ﺍﻷﻧﺒﻴﺎﺀ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﺇﱃ ﳕﺎﺫﺝ ﺗﺎﺭﳜﻴ‪‬ﺔ ﺧﻄﺆﻫﺎ ﺃﻛﺜﺮ ﻣﻦ ﺻﻮﺍ‪‬ﺎ ‪..‬‬
‫‪٢٢١ ‬‬ ‫‪‬‬
‫‪ ..‬ﺍﻟﺪﺍﻋﻮﻥ ﻟﻠﺪﻭﻟﺔ ﺍﻟﺪ‪‬ﻳﻨﻴ‪‬ﺔ ﻳﻘﻮﻟﻮﻥ ﻟﻦ ﻧﻔﻬﻢ ﺍﻹﺳﻼﻡ ﺃﻛﺜﺮ ﳑ‪‬ﺎ ﻓﻬﻤﻪ ﺳﻠﻒ ﺍﻷﻣ‪‬ﺔ ‪..‬‬
‫ﻭﳓﻦ ﻧﺴﺄﳍﻢ ‪ :‬ﺃﻟﻴﺲ ﲢﻮﻳﻞ ﺍﻟﺴﻠﻄﺔ ﺇﱃ ﻧﻈﺎﻡ ﺣﻜﻢﹴ ﻣﻠﻜﻲ‪ ‬ﻗﺴﺮﻱ‪ ‬ﰎﱠ ﰲ ﺳﻠﻒ ﺍﻷﻣ‪‬ﺔ ؟!!!‬
‫‪ ..‬ﺃﻟﻴﺲ ﻫﺬﺍ ﺍﻟﺘﺤﻮﻳﻞ ﺇﱃ ﻧﻈﺎﻡﹴ ﻗﺴﺮﻱ‪ ‬ﻭﺭﺍﺛﻲ‪ ‬ﻳﻨﻘﻀﻪ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ) ﺍﻟﺬﻱ ﻫﻮ ﺟﻮﻫﺮ‬
‫ﺍﻟﺪ‪‬ﻳﻦ ( ﺑﻜﻞﱢ ﺣﺮﻑ‪ ‬ﻣﻦ ﺣﺮﻭﻓﻪ ؟!!!!!!! ‪ ..‬ﻧﺘﺮﻙ ﺍﻹﺟﺎﺑﺔ ﳌﻦ ﻛﺎﻥ ﻟﻪ ﻗﻠﺐ ﺃﻭ ﺃﻟﻘﻰ‬
‫ﺍﻟﺴﻤﻊ ﻭﻫﻮ ﺷﻬﻴﺪ ‪..‬‬
‫‪ ..‬ﰲ ﺍﻟﺪﻭﻟﺔ ﺍﳊﺮ‪‬ﺓ ﺑﻘﻮﺍﻧﻴﻨﻬﺎ ﺍﳌﺪﻧﻴ‪‬ﺔ ﺍﳊﺮ‪‬ﺓ ﻧﺮﻯ ﻣﺼﺎﳊﺔﹰ ﻭﺗﻜﺎﻣﻼﹰ ﺑﲔ ﻣﺎ ﻳﺘﻌﻠﱠﻖ‬
‫ﺑﺎﻵﺧﺮﺓ ﻣﻦ ﻗﻴﻢ ﻧﺒﻴﻠﺔ ﻭﺷﻌﺎﺋﺮ ﻋﺒﺎﺩﺍﺕ ﻣﻦ ﺟﻬﺔ ‪ ،‬ﻭﺑﲔ ﻣﺎ ﻳﺘﻌﻠﱠﻖ ﺑﺎﻟﺪﻧﻴﺎ ﻣﻦ ﻋﻤﻞ ﺑﻨ‪‬ﺎﺀ‬
‫ﻳﻬﺪﻑ ﳋﺪﻣﺔ ﺍﻹﻧﺴﺎﻥ ﻭﺍﻟﻨﻬﻮﺽ ﺑﻪ ﺣﻀﺎﺭﻳ‪‬ﺎﹰ ﻣﻦ ﺟﻬﺔ‪ ‬ﺃﹸﺧﺮﻯ ‪ ...‬ﻫﺬﻩ ﺍﳌﺼﺎﳊﺔ ﻫﻲ ﻧﺘﻴﺠﺔ‬
‫ﻃﺒﻴﻌﻴ‪‬ﺔ ﻟﻠﻤﺼﺎﳊﺔ ﺑﲔ ﻫﺬﻳﻦ ﺍﻟﻮﺟﻬﲔ ﰲ ﺩﻻﻻﺕ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ) ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ( ﺍﻟﺬﻱ‬
‫ﳚﻤﻊ ﺑﲔ ﺧﲑﻱ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ‪ ..‬ﻓﺎﻹﻧﺴﺎﻥ – ﺃﻱ‪ ‬ﺇﻧﺴﺎﻥ – ﻣﻬﻤﺎ ﻛﺎﻥ ﺩﻳﻨﻪ ﺃﻭ ﻣﺬﻫﺒﻪ‬
‫ﺃﻭ ﺍﻧﺘﻤﺎﺅﻩ ‪ ،‬ﻫﻮ – ﻛﺈﻧﺴﺎﻥ – ﻣﻜﺮ‪‬ﻡ ﻣﻦ ﻗ‪‬ﺒ‪‬ﻞ ﺍﷲ ﺗﻌﺎﱃ ) * ‪] ( tPyŠ#uä ûÓÍ_t/ $oYøB§•x. ô‰s)s9ur‬‬
‫ﺍﻹﺳﺮﺍﺀ ‪ .. [ ٧٠ :‬ﻓﻜﻴﻒ ﺇﺫﺍﹰ ﻻ ﻳﻜﻮﻥ ﻣﻜﺮ‪‬ﻣﺎﹰ ﻋﻨﺪ ﻣﻦ ﻳﻘﺪ‪‬ﻣﻮﻥ ﺃﻧﻔﺴﻬﻢ ﻧﺎﻃﻘﲔ ﺑﺎﺳﻢ ﺍﷲ‬
‫ﺗﻌﺎﱃ ؟!!!!!!! ‪..‬‬
‫‪ ..‬ﻻ ﻳ‪‬ﻮﺟﺪ ﰲ ﺍﻟﺘﺎﺭﻳﺦ ﻣﺎ ﻫﻮ ﺛﺎﺑﺖ ﻻ ﻳﺄﺗﻴﻪ ﺍﻟﺒﺎﻃﻞ ﻣﻦ ﺑﲔ ﻳﺪﻳﻪ ﻭﻻ ﻣﻦ ﺧﻠﻔﻪ ‪ ،‬ﻭﻻ‬
‫ﻳ‪‬ﻮﺟﺪ ﰲ ﺍﻟﺘﺎﺭﻳﺦ ﻣﺎ ﻫﻮ ﻭﺻﻔﺔ ﺻﺎﳊﺔ ﻟﻜﻞﱢ ﺯﻣﺎﻥ ﻭﻣﻜﺎﻥ ﻭﻟﻜﻞﱢ ﺍﻷﻣﺮﺍﺽ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‬
‫ﻭﺍﻟﺴﻴﺎﺳﻴﺔ ﻭﺍﻟﻔﻜﺮﻳﺔ ﻭﺍﻟﺜﻘﺎﻓﻴ‪‬ﺔ ﻟﻠﻤﺠﺘﻤﻌﺎﺕ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ‪ ،‬ﻓﺎﻟﺘﺎﺭﻳﺦ ﻳﺮﲰﻪ ﺍﻟﺒﺸﺮ )) ﺍﻟﺬﻳﻦ‬
‫ﳜﻄﺌﻮﻥ ﻭﻳﺼﻴﺒﻮﻥ (( ﺑﺄﻳﺪﻳﻬﻢ ‪ ..‬ﻭﻓﻬﻤﻨﺎ ﻟﻠﺪ‪‬ﻳﻦ ﻳﺘﻌﻠﹼﻖ ﺑﺈﺩﺭﺍﻛﻨﺎ ﻭﻋﻠﻤﻨﺎ ﻭﲡﺮ‪‬ﺩﻧﺎ ﻋﻦ‬
‫ﻋﺼﺒﻴ‪‬ﺎﺗﻨﺎ ‪ ،‬ﻭﻻ ﳛﻖ‪ ‬ﻟﺒﺸﺮﹴ ﺃﻥ ﻳﻘﻒ ﻭﻳﻔﺮﺽ ﻋﻠﻰ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ﻓﻬﻤﻪ ﺍﳋﺎﺹ ﻋﻠﻰ ﺃﻧ‪‬ﻪ ﻋﲔ ﻣﺮﺍﺩ‬
‫ﺍﷲ ﺗﻌﺎﱃ ‪ ..‬ﺃﺑﺪﺍﹰ ‪ ..‬ﻓﻔﻬﻤﻨﺎ ﻟﻠﺪ‪‬ﻳﻦ ﻫﻮ ﺟﺰﺀ ﻣﻦ ﺍﻟﺘﺎﺭﻳﺦ ‪ ،‬ﻳﺘﻄﻮ‪‬ﺭ ﺣﺴﺐ ﺗﻄﻮ‪‬ﺭﻧﺎ ﺍﻟﻌﻠﻤﻲ‬
‫ﻭﺍﳊﻀﺎﺭﻱ ‪ ..‬ﻭﻫﺬﺍ ﻣﺎ ﻧﺮﺍﻩ ﰲ ﺗﻌﺪ‪‬ﺩ ﺍﳌﺬﺍﻫﺐ ﻭﺍﻟﻄﻮﺍﺋﻒ ﺩﺍﺧﻞ ﺍﻟﺪ‪‬ﻳﻦ ﺍﻟﻮﺍﺣﺪ ‪ ،‬ﻭﻧﺮﺍﻩ‬
‫ﺃﻳﻀﺎﹰ ﰲ ﺗﻌﺪ‪‬ﺩ ﺍﻟﺮﺅﻯ ﻭﺍﻷﻓﻜﺎﺭ ﻭﺍﻻﺗ‪‬ﺠﺎﻫﺎﺕ ﺩﺍﺧﻞ ﺍﳌﺬﻫﺐ ﺍﻟﻮﺍﺣﺪ ‪ ..‬ﻓﻜﻴﻒ ﺇﺫﺍﹰ ﻳ‪‬ﻘﺪ‪‬ﻣﻮﻥ‬
‫ﺩﻭﻟﺘﻬﻢ ﺍﻟﺘﺎﺭﳜﻴ‪‬ﺔ ) ﺑﺎﺳﻢ ﺍﻟﺪ‪‬ﻳﻦ ( ﻋﻠﻰ ﺃﻧ‪‬ﻬﺎ ﳑﻠﻜﺔ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﻷﺭﺽ ؟!!!!!!! ‪..‬‬
‫‪٢٢٢ ‬‬ ‫‪‬‬
‫‪ ..‬ﺍﳌﺸﻜﻠﺔ ﰲ ﺍﻟﺪﺍﻋﲔ ﻟﻠﺪﻭﻟﺔ ﺍﻟﺪ‪‬ﻳﻨﻴ‪‬ﺔ ﺃﻧ‪‬ﻬﻢ ﱂ ﻳﻌﻮﺍ ﻣﺴﺄﻟﺔ ﻫﺎﻣ‪‬ﺔ ‪ ،‬ﻫﻲ ﻛﻴﻒ ﺗﺘﻤﺜﱠﻞ‬
‫ﺍﻷﺣﺰﺍﺏ ﺍﻟﺪ‪‬ﻳﻨﻴ‪‬ﺔ ﺁﻟﻴ‪‬ﺎﺕ ﺍﻟﻌﻤﻞ ﺍﻟﺴﻴﺎﺳﻲ ﻭﻣﻨﻄﻘﻪ ﺑﺎﺳﻢ ﺍﻟﺪ‪‬ﻳﻦ ‪ ،‬ﺗﻠﻚ ﺍﻵﻟﻴ‪‬ﺎﺕ ﺍﳌﺒﻨﻴ‪‬ﺔ – ﰲ‬
‫ﺍﻟﻜﺜﲑ ﻣﻦ ﺟﻮﺍﻧﺒﻬﺎ – ﻋﻠﻰ ﻓﻦ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻟﻮﺍﻗﻊ ‪ ،‬ﻭﻓﻦ ﺗﻮﻇﻴﻒ ﺍﳌﻤﻜﻦ ﰲ ﻣﻌﻄﻴﺎﺕ‬
‫ﺍﻟﻮﺍﻗﻊ ‪ ..‬ﻓﻬﺬﻩ ﺍﻵﻟﻴﺎﺕ ﻻ ﺗ‪‬ﺤ‪‬ﻤ‪‬ﻞ – ﰲ ﻣﺎﻫﻴ‪‬ﺘﻬﺎ – ﻋﻠﻰ ﺃﻱ‪ ‬ﺣﺎﻣﻞ ﻳ‪‬ﺠ‪‬ﻤ‪‬ﻊ ﻋﻠﻴﻪ ﻣﻦ ﻗﺒﻞ‬
‫ﲨﻴﻊ ﺃﺗﺒﺎﻉ ﺍﻟﺪ‪‬ﻳﻦ ﺍﻟﻮﺍﺣﺪ ‪ ..‬ﻓﺎﻵﻟﻴ‪‬ﺔ ﻋﻨﺪ ﺣﺰﺏﹴ ﺩﻳﲏ‪ ‬ﻣﺎ ﻫﻲ ﺧﺮﻭﺝ ﻋﻠﻰ ﺗﻌﺎﻟﻴﻢ ﺍﻟﺪ‪‬ﻳﻦ ﻋﻨﺪ‬
‫ﺣﺰﺏﹴ ﺩﻳﲏ‪ ‬ﺁﺧﺮ ﻳﻨﺘﻤﻲ ﺃﺗﺒﺎﻋﻪ ﻟﺬﺍﺕ ﺍﻟﺪ‪‬ﻳﻦ ‪ ..‬ﻭﻫﻨﺎ ﻳ‪‬ﺰ‪‬ﺝ‪ ‬ﺍﻟﺪ‪‬ﻳﻦ – ﻣﻦ ﻗﺒﻞ ﺍﳌﻄﺒ‪‬ﻠﲔ‬
‫ﻭﺍﳌﺰﻣ‪‬ﺮﻳﻦ ﻟﻠﺪﻭﻟﺔ ﺍﻟﺪ‪‬ﻳﻨﻴ‪‬ﺔ – ﰲ ﻣﺘﺎﻫﺎﺕ ﻻ ﻋﻼﻗﺔ ﻟﻪ ‪‬ﺎ ﻻ ﻣﻦ ﻗﺮﻳﺐ ﻭﻻ ﻣﻦ ﺑﻌﻴﺪ ‪ ،‬ﻓﺄﻱ‪‬‬
‫ﺧﻄﺄ ﺳﻴﺎﺳﻲ ﺗﺮﺗﻜﺒﻪ ﺍﻷﺣﺰﺍﺏ ﺍﻟﺪ‪‬ﻳﻨﻴ‪‬ﺔ ﺳﻴﺘﻢ‪ ‬ﲢﻤﻴﻠﻪ ﻋﻠﻰ ﺍﻟﺪ‪‬ﻳﻦ ‪..‬‬
‫‪ ..‬ﻭﻫﻨﺎ ﳛﻖ‪ ‬ﻟﻨﺎ ﺃﻥ ﻧﺴﺄﻝ ﺍﻟﺴﺆﺍﻝ ﺍﻟﺘﺎﱄ ‪:‬‬
‫‪ ..‬ﺇﻥ ﻛﺎﻥ ﻫﺬﺍ ﺍﳋﻄﺄ ﺍﻟﺴﻴﺎﺳﻲ ﺳﻴﺘﻢ‪ ‬ﲢﻤﻴﻠﻪ ﻋﻠﻰ ﺍﻟﺪ‪‬ﻳﻦ ) ﺍﻟﺬﻱ ﻫﻮ ﳎﻤﻮﻋﺔ ﻗﻴﻢ‬
‫ﻭﻣﺒﺎﺩﺉ ﻧﻘﻴ‪‬ﺔ ﳎﺮ‪‬ﺩﺓ ﻋﻦ ﻋﺼﺒﻴ‪‬ﺎﺗﻨﺎ ( ﺑﺴﺒﺐ ﻋﺪﻡ ﺇﺩﺭﺍﻙ ﺍﻟﻜﺜﲑﻳﻦ ﻟﻠﺨﻂﱢ ﺍﻟﻔﺎﺻﻞ ﺑﲔ ﺣﻘﻴﻘﺔ‬
‫ﺍﻟﺪ‪‬ﻳﻦ ﺍ‪‬ﺮ‪‬ﺩﺓ ﻭﺑﲔ ﺭﺟﺎﻻﺕ ﺍﻟﺘﺎﺭﻳﺦ ‪ ،‬ﻓﺄﻱ‪ ‬ﺇﺳﺎﺀﺓ ﺗﻠﻚ ﺍﻟﱵ ﺳﻴﺘﻢ‪ ‬ﺇﻟﻘﺎﺅﻫﺎ ﻋﻠﻰ ﺍﻟﺪﻳﻦ ؟!!!‬
‫‪ ..‬ﻭﻣ‪‬ﻦ ﻳﺘﺤﻤ‪‬ﻞ ﺍﳌﺴﺆﻭﻟﻴ‪‬ﺔ ﺃﻣﺎﻡ ﺍﷲ ﺗﻌﺎﱃ ﺃﻭ‪‬ﻻﹰ ‪ ،‬ﻭﺃﻣﺎﻡ ﺃﺑﻨﺎﺀ ﺍﻷﻣ‪‬ﺔ ﺛﺎﻧﻴﺎﹰ ‪ ،‬ﻧﺘﻴﺠﺔ ﺯﺝ‪ ‬ﺍﻟﺪ‪‬ﻳﻦ‬
‫ﰲ ﻣﺴﺘﻨﻘﻌﺎﺕ ﺍﻻﺟﺘﻬﺎﺩﺍﺕ ﺍﻟﺴﻴﺎﺳﻴ‪‬ﺔ ﻟﺒﺸﺮ ﳜﻄﺌﻮﻥ ﻭﻳﺼﻴﺒﻮﻥ ؟!!! ‪ ..‬ﻭﻣﺎﺫﺍ ﳜﺘﻠﻒ ﻫﺬﺍ‬
‫ﺍﻟﺰﺝ‪ ‬ﻋﻦ ﺯﺝ‪ ‬ﺍﻟﺪ‪‬ﻳﻦ ﰲ ﺧﻼﻓﺎﺕ ﺍﻟﺴﺎﺑﻘﲔ ﺍﻟﺴﻴﺎﺳﻴ‪‬ﺔ ‪ ،‬ﻭﺍﻟﱵ ﱂ ﻳﻨﺘﺞ ﻋﻨﻬﺎ ﺇﻻﹼ ﺍﳌﺰﻳﺪ ﻣﻦ‬
‫ﺍﳌﺬﺍﻫﺐ ﻭﺍﻟﻄﻮﺍﺋﻒ ﺍﻟﱵ ﰲ ﺣﻘﻴﻘﺘﻬﺎ ﻟﻴﺴﺖ ﺃﻛﺜﺮ ﻣﻦ ﺧﻼﻓﺎﺕ ﺳﻴﺎﺳﻴ‪‬ﺔ ﻭﻓﻜﺮﻳ‪‬ﺔ ‪ ،‬ﺣ‪‬ﻮ‪‬ﻟﺖ‬
‫ﻣﻊ ﺍﻟﺰﻣﻦ – ﻧﺘﻴﺠﺔ ﺍﻟﻌﺼﺒﻴ‪‬ﺎﺕ – ﺇﱃ ﺩﻳﻦ ؟ ‪..‬‬
‫‪ ..‬ﻭﺇﻥ ﻛﺎﻥ ﻫﺬﺍ ﺍﳋﻄﺄ ﺍﻟﺴﻴﺎﺳﻲ ﻻ ﻳ‪‬ﺤ‪‬ﻤ‪‬ﻞ ﻋﻠﻰ ﺍﻟﺪﻳﻦ ‪ ،‬ﻭﺍﻟﺪﻳﻦ ﻣﻨﻪ ﺑﺮﺍﺀ ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ‬
‫ﺍﳊﻖ‪ ‬ﺍﻟﺬﻱ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ‪ ،‬ﺇﻥ ﻛﺎﻥ ﺍﻷﻣﺮ ﻛﺬﻟﻚ ﻓﺎﺭﺿﲔ ﺟﺪﻻﹰ ﻭﺟﻮﺩ ﺍﻟﻮﻋﻲ ﺍﻟﺬﻱ ﻳﺘﻢ‪‬‬
‫ﺑﻪ ﺍﻟﺘﻤﻴﻴﺰ ﺑﲔ ﺣﻘﻴﻘﺔ ﺍﻟﺪ‪‬ﻳﻦ ﺍ‪‬ﺮ‪‬ﺩﺓ ﻭﺑﲔ ﺭﺟﺎﻻﺕ ﺍﻟﺘﺎﺭﻳﺦ ‪ ،‬ﻓﻠﻤﺎﺫﺍ ﺍﳌﺘﺎﺟﺮﺓ ﺑﺎﻟﺪ‪‬ﻳﻦ ﻣﻦ‬
‫ﺃﺟﻞ ﺍﻷﻫﻮﺍﺀ ﺍﻟﺴﻴﺎﺳﻴ‪‬ﺔ ؟!!!!! ‪ ..‬ﻭﳌﺎﺫﺍ ﺗ‪‬ﺴﻤ‪‬ﻰ ﺍﻟﺪﻭﻟﺔ ﺍﻟﱵ ﻳﻄﺒ‪‬ﻠﻮﻥ ﻭﻳﺰﻣ‪‬ﺮﻭﻥ ﳍﺎ ﺑﺎﻟﺪﻭﻟﺔ‬
‫ﺍﻟﺪ‪‬ﻳﻨﻴ‪‬ﺔ ؟!!!!!!! ‪..‬‬
‫‪٢٢٣ ‬‬ ‫‪‬‬
‫‪ ..‬ﰒﹼ ﺃﻻ ﳛﻖ‪ ‬ﻟﻨﺎ ﺃﻥ ﻧﺴﺄﻝ ﺍﻟﺴﺆﺍﻝ ﺍﻟﺘﺎﱄ ‪:‬‬
‫‪ ..‬ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﺪﻭﻟﺔ ﺍﻟﺪ‪‬ﻳﻨﻴ‪‬ﺔ ﺍﻟﱵ ﻳﺪﻋﻮ ﺇﻟﻴﻬﺎ ﺍﳌﻄﺒ‪‬ﻠﻮﻥ ﻭﺍﳌﺰﻣ‪‬ﺮﻭﻥ ﻣﺒﻨﻴ‪‬ﺔ ﻋﻠﻰ ﺛﻮﺍﺑﺖ ﻻ‬
‫ﳚﻮﺯ ﲡﺎﻭﺯﻫﺎ ‪ ،‬ﻫﻲ ﻓﻬﻢ ﻫﺆﻻﺀ ﻟﻠﺪ‪‬ﻳﻦ ‪ ،‬ﻭﺍﻗﺘﺒﺎﺱ‪ ‬ﻣﻦ ﺑﻌﺾ ﺍﻟﺴﺎﺑﻘﲔ ‪ ،‬ﻓﻬﺬﺍ ﻳﻌﲏ ﺃﻧ‪‬ﻨﺎ ﺃﻣﺎﻡ‬
‫ﺩﻭﻟﺔ ﻻ ﳝﻜﻦ ﻟﻘﻮﺍﻧﻴﻨﻬﺎ ﺃﻥ ﺗﺘﻄﻮ‪‬ﺭ ﻣﻊ ﺍﻟﺘﻄﻮ‪‬ﺭ ﺍﳊﻀﺎﺭﻱ ﻟﻠﺒﺸﺮﻳ‪‬ﺔ ‪ ،‬ﻭﻫﺬﺍ ﻳﻨﺎﰲ ﻛﻮﻥ ﺍﻟﻨﺺ‪‬‬
‫ﺍﻟﻘﺮﺁﱐ ﳛﻤﻞ ﻣﻦ ﺍﻟﺪﻻﻻﺕ ﻭﺍﳌﻌﺎﱐ ﻟﻜﻞﱢ ﺟﻴﻞ ﻣﺎ ﻳﻨﺎﺳﺐ ﺍﳌﻌﻄﻴﺎﺕ ﺍﳊﻀﺎﺭﻳ‪‬ﺔ ﳍﺬﺍ ﺍﳉﻴﻞ‬
‫) ™‪y7În/t•Î/ É#õ3tƒ öNs9urr& 3 ‘,ptø:$# çm¯Rr& öNßgs9 tû¨üt7oKtƒ 4Ó®Lym öNÍkŦàÿRr& þ’Îûur É-$sùFy$# ’Îû $uZÏF»tƒ#uä óOÎgƒÎŽã\y‬‬

‫&‪ ] ( Íky- &äóÓx« Èe@ä. 4’n?tã ¼çm¯Rr‬ﻓﺼ‪‬ﻠﺖ ‪ ، [ ٥٣ :‬ﻭﻫﺬﺍ ﺍﺗ‪‬ﻬﺎﻡ‪ ‬ﻟﻜﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺑﺄﻥ ﺩﻻﻻﺗﻪ‬
‫ﻻ ﺗﺘﺠﺎﻭﺯ ﻓﻬﻢ ﻫﺆﻻﺀ ﻭﺃﺳﻼﻓﻬﻢ ‪ ،‬ﻭﺍﻋﺘﺮﺍﻑ‪ ‬ﻣﻨﻬﻢ ﺃﻥﱠ ﻧﻈﺎﻡ ﺩﻭﻟﺘﻬﻢ ﺍﻟﱵ ﻳﻄﺒ‪‬ﻠﻮﻥ ﻭﻳﺰﻣ‪‬ﺮﻭﻥ‬
‫ﳍﺎ ﻻ ﻳﺘﻄﻮ‪‬ﺭ ﻣﻊ ﺍﻟﺰﻣﻦ ‪..‬‬
‫‪ ..‬ﺍﻟﺪﻭﻟﺔ ﺍﳊﺮ‪‬ﺓ ﺍﻟﱵ ﻳﺘﻢ‪ ‬ﺗﻄﺒﻴﻘﻬﺎ ﻋﻠﻰ ﻣﺴﻠﻤﲔ ﺷﺮﻓﺎﺀ ﻳﻌﺘﺰ‪‬ﻭﻥ ﺑﺈﺳﻼﻣﻬﻢ ‪ ،‬ﻭﻳﻌﻮﻥ‬
‫ﺩﻳﻨﻬﻢ ‪ ،‬ﻭﻳﻌﻴﺸﻮﻥ ﻓﺎﻋﻠﲔ ﰲ ﺣﻀﺎﺭﺓ ﻋﺼﺮﻫﻢ ‪ ،‬ﻫﻲ ﺍﻟﺪﻭﻟﺔ ﺍﻟﺪ‪‬ﻳﻨﻴ‪‬ﺔ ﺍﻟﱵ ﺗﺘﻢ‪ ‬ﻗﺮﺍﺀ‪‬ﺎ ﻣﻦ‬
‫ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﻟﻌﺼﺮ ﺍﻟﺬﻱ ﻳﻌﻴﺸﻪ ﺍﳌﺴﻠﻤﻮﻥ ﰲ ﺩﻭﻟﺘﻬﻢ ﺍﳊﺮ‪‬ﺓ ﻫﺬﻩ ‪ ..‬ﻭﻟﺬﻟﻚ ﺗ‪‬ﻌ‪‬ﺪ‪‬‬
‫ﺍﻟﺪﻭﻟﺔﹸ ﺍﳊﺮ‪‬ﺓﹸ ﺍﻟﱵ ﺃﺑﻨﺎﺅﻫﺎ ﻣﺴﻠﻮﻥ ﺩﻭﻟﺔﹶ ﺍﻟﻮﺍﻗﻊ ﺍﻟﺬﻱ ﺗ‪‬ﺴﺘﻨﺒ‪‬ﻂ ﺃﺣﻜﺎﻣ‪‬ﻪ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪،‬‬
‫ﺑﺸﻜﻞﹴ ﻣﺴﺘﻤﺮ‪ ‬ﳊﻞ ﺍﳌﺸﺎﻛﻞ ﺍﳊﻀﺎﺭﻳ‪‬ﺔ ﰲ ﻛﻞﱢ ﺯﻣﺎﻥ‪ ‬ﻭﻣﻜﺎﻥ ‪..‬‬
‫ﰒﱠ ﻣﻦ ﻗﺎﻝ ﺑﺄﻥﱠ ﺍﻟﺪﻭﻟﺔ ﺍﳊﺮ‪‬ﺓ ﻫﻲ ﺑﺎﻟﻀﺮﻭﺭﺓ ﺩﻭﻟﺔ ﻣﺎﺭﻗﺔ ﻋﻠﻰ ﺍﻟﺪ‪‬ﻳﻦ ﻭﺗﺪﻋﻮ ﻟﻠﻔﻮﺍﺣﺶ‬
‫ﻛﻤﺎ ﻳﺰﻋﻢ ﺍﳌﻄﺒ‪‬ﻠﻮﻥ ﻭﺍﳌﺰﻣ‪‬ﺮﻭﻥ ﻟﺪﻭﻟﺘﻬﻢ ﺍﻟﺘﺎﺭﳜﻴ‪‬ﺔ ؟!!! ‪ ..‬ﺃﻟﻴﺴﺖ ﺍﻟﺪﻭﻟﺔﹸ ﺍﳊﺮ‪‬ﺓﹸ ﺩﻭﻟﺔﹰ ﺗ‪‬ﺼﺎﻥ‬
‫ﻓﻴﻬﺎ ﻛﻞﱡ ﺍﳊﻘﻮﻕ ﺍﻟﺪ‪‬ﻳﻨﻴ‪‬ﺔ ﻭﺍﳌﺬﻫﺒﻴ‪‬ﺔ ﻭﺍﻟﻔﻜﺮﻳ‪‬ﺔ ﻭﺍﻟﺜﻘﺎﻓﻴ‪‬ﺔ ﻭﺍﻟﺸﺨﺼﻴ‪‬ﺔ ﻭﺍﻻﻗﺘﺼﺎﺩﻳ‪‬ﺔ ﻭﻛﻞﹼ ﻣﺎ‬
‫ﻳﻀﻤﻦ ﻛﺮﺍﻣﺔ ﺍﻹﻧﺴﺎﻥ ﻋﻤﻼﹰ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ ) * ‪ ] ( tPyŠ#uä ûÓÍ_t/ $oYøB§•x. ô‰s)s9ur‬ﺍﻹﺳﺮﺍﺀ ‪ [ ٧٠ :‬؟‬
‫‪ ..‬ﺃﻟﻴﺲ ﺩﺳﺘﻮﺭ ﻫﺬﻩ ﺍﻟﺪﻭﻟﺔ ﻭﻗﻮﺍﻧﻴﻨﻬﺎ ﻣﻨﺒﺜﻘﺔ ﻣﻦ ﻣﺮﺍﺩ ﻣﻮﺍﻃﻨﻴﻬﺎ ﻭﻣﻮﺍﻓﻘﺘﻬﻢ ﻋﻠﻰ ﻛ ﱢﻞ‬
‫ﺟﺰﺋﻴ‪‬ﺔ ﻓﻴﻬﺎ ؟ ‪ ..‬ﺃﻟﻴﺲ ﻣﻦ ﺍﳌﻔﺮﻭﺽ ﺑﺰﺍﻋﻤﻲ ﺍﻟﺪﻭﻟﺔ ﺍﻟﺘﺎﺭﳜﻴ‪‬ﺔ ﺃﻥ ﻳﻈﻨ‪‬ﻮﺍ ﺃﻥﱠ ﻫﺆﻻﺀ ﺍﳌﻮﺍﻃﻨﲔ‬
‫ﲟﺠﻤﻠﻬﻢ ﺷﺮﻓﺎﺀ ﻏﻴﻮﺭﻭﻥ ﻋﻠﻰ ﺩﻳﻨﻬﻢ ﻣﻠﺘﺰﻣﻮﻥ ﺑﻜﻞﹼ ﺍﳌﺒﺎﺩﺉ ﺍﻟﻘﻴ‪‬ﻤﺔ ﺍﻟﱵ ﺟﺎﺀ ﺍﻟﺪ‪‬ﻳﻦ ﻟﺘﺒﻴﺎ‪‬ﺎ‬
‫ﻭﲪﺎﻳﺘﻬﺎ ﻭﺭﻋﺎﻳﺘﻬﺎ ؟ ‪ ..‬ﺃﻟﻴﺲ ﺍﳌﻮﺍﻃﻨﻮﻥ ﺿﺎﻣﻨﲔ ﻟﺘﻄﺒﻴﻖ ﻫﺬﻩ ﺍﻟﻘﻴﻢ ﻭﺍﳌﺒﺎﺩﺉ ﻭﺍﻷﺣﻜﺎﻡ‬
‫‪٢٢٤ ‬‬ ‫‪‬‬
‫ﺍﻟﱵ ﺻﺎﻏﻮﻫﺎ ﻗﻮﺍﻧﲔ ﰲ ﺩﻭﻟﺘﻬﻢ ﺍﳊﺮ‪‬ﺓ ‪ ،‬ﺑﻨﺎﺀ ﻋﻠﻰ ﻣﻌﺘﻘﺪﺍ‪‬ﻢ ﻫﻢ ‪ ،‬ﻭﺍﻟﱵ ﻣﻦ ﺃﳘﻬﺎ‬
‫ﺍﳌﻌﺘﻘﺪﺍﺕ ﺍﻟﺪ‪‬ﻳﻨﻴ‪‬ﺔ ﺍﻟﱵ ﻳﻠﺘﺰﻣﻮﻥ ‪‬ﺎ ؟ ‪ ..‬ﻓﻜﻴﻒ ﺇﺫﺍﹰ ﻳ‪‬ﺘ‪‬ﻬﻤﻮﻥ – ﻣﻦ ﻗ‪‬ﺒ‪‬ﻞ ﺍﳌﻄﺒ‪‬ﻠﲔ ﻭﺍﳌﺰﻣ‪‬ﺮﻳﻦ‬
‫ﻟﻠﺪﻭﻟﺔ ﺍﻟﺘﺎﺭﳜﻴ‪‬ﺔ ﺑﺎﺳﻢ ﺍﻟﺪ‪‬ﻳﻦ – ﺑﺄﻧ‪‬ﻬﻢ ﺳﻴﺨﺘﺎﺭﻭﻥ ﺃﺣﻜﺎﻡ ﺍﻟﻔﻮﺍﺣﺶ ﻭﺍﻟﺪﻋﺎﺭﺓ ﻭﺍﳋﺮﻭﺝ‬
‫ﻋﻠﻰ ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﺃﻧ‪‬ﻬﻢ ﻟﻴﺴﻮﺍ ﺿﺎﻣﻨﲔ ﳌﺎ ﻳﻌﺘﻘﺪﻭﻥ ﺑﻪ ‪ ،‬ﻭﺃﻥﱠ ﺍﻟﻀﺎﻣﻦ ﺍﻟﻮﺣﻴﺪ ﳌﻨﻬﺞ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﻫﻢ ﻓﻘﻂ ﻋﺎﺑﺪﻭ ﺃﺻﻨﺎﻡ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﺬﻳﻦ ﻧﺼ‪‬ﺒﻮﺍ ﺃﻧﻔﺴﻬﻢ ﺃﻭﺻﻴﺎﺀ ﺣﱴ ﻋﻠﻰ ﻣﻨﻬﺞ ﺍﷲ‬
‫ﺗﻌﺎﱃ ؟!!!!!!! ‪..‬‬
‫‪ ..‬ﻣﺎ ﳚﺐ ﺃﻥ ﻧﻌﻠﻤﻪ ﺃﻥﱠ ﺍ‪‬ﺘﻤﻊ ﺍﻟﺒﺸﺮﻱ ﻛﺪﻭﻟﺔ ﻭﻛﻨﻈﺎﻡ ﺳﻴﺎﺳﻲ ‪ ،‬ﻻ ﺑﺪ‪ ‬ﻣﻦ ﺍﻟﻨﻈﺮ‬
‫ﺇﻟﻴﻪ ﻭﻓﻖ ﺛﻼﺙ ﻣﺮﺍﺗﺐ ‪ :‬ﺷﻌﺐ – ﺩﻭﻟﺔ ) ﻣﺆﺳ‪‬ﺴﺎﺕ ( – ﻧﻈﺎﻡ ﺳﻴﺎﺳﻲ ‪..‬‬
‫‪ – ١‬ﺍﻟﺸ‪‬ﻌﺐ ﰲ ﺃﻱ‪ ‬ﳎﺘﻤﻊ ﺑﺸﺮﻱ ﻳﺘﻮﺯ‪‬ﻉ ﺃﺑﻨﺎﺅﻩ ﺿﻤﻦ ﺍﻧﺘﻤﺎﺀﺍﺕ ﳐﺘﻠﻔﺔ ﻭﻣﺘﺪﺍﺧﻠﺔ ‪..‬‬
‫ﻛﻞﱡ ﺍﻧﺘﻤﺎﺀ ﻣﻨﻬﺎ ﻟﻪ ﺧﺼﻮﺻﻴ‪‬ﺎﺗﻪ ﺍﻟﱵ ﻻ ﳛﻖ‪ – ‬ﰲ ﺍﻟﺪﻭﻟﺔ ﺍﳊﺮ‪‬ﺓ – ﻷﻱ‪ ‬ﻛﺎﻥ ﺃﻥ ﳚﱪﻩ ﻋﻠﻰ‬
‫ﺗﺮﻙ ﺷﻲﺀٍ ﻣﻨﻬﺎ ‪ ،‬ﺃﻭ ﻋﻠﻰ ﺃﻱ‪ ‬ﺍﻧﺘﻤﺎﺀٍ ﺁﺧﺮ ‪ ،‬ﻣﺎ ﺩﺍﻣﺖ ﻫﺬﻩ ﺍﳋﺼﻮﺻﻴ‪‬ﺎﺕ ﻻ ﺗﺴﻲﺀ‬
‫ﳋﺼﻮﺻﻴ‪‬ﺎﺕ ﺍﻵﺧﺮﻳﻦ ‪ ،‬ﻭﻻ ﻟﻸﺧﻼﻕ ﺍﻟﻌﺎﻣﺔ ﺍﻟﱵ ﺗﺸﻜﱢﻞ ﺍﻟﻘﺎﺳﻢ ﺍﳌﺸﺘﺮﻙ ﺑﲔ ﲨﻴﻊ ﺃﺑﻨﺎﺀ‬
‫ﺍ‪‬ﺘﻤﻊ ‪..‬‬
‫ﻭﻫﻨﺎ ﰲ ﺳﺎﺣﺔ ﻫﺬﻩ ﺍﻻﻧﺘﻤﺎﺀﺍﺕ ﻻ ﳝﻜﻦ ﻓﺼﻞ ﺍﻟﺪ‪‬ﻳﻦ ﻋﻦ ﺍ‪‬ﺘﻤﻊ ‪ ،‬ﻓﺎﳌﺴﺄﻟﺔ ﲣﺺ‪‬‬
‫ﻛﻞﱠ ﺇﻧﺴﺎﻥ ﺑﺸﻜﻞﹴ ﻣﺒﺎﺷﺮﹴ ﻳﺘﻌﻠﹼﻖ ﺑﻪ ﻛﺸﺨﺺ ‪ ..‬ﻭﺍﻟﻘﻀﻴ‪‬ﺔ ﺿﻤﻦ ﻫﺬﻩ ﺍﻟﺴﺎﺣﺔ ﻗﻀﻴ‪‬ﺔ ﻋﻘﻴﺪﺓ‬
‫ﻭﻗﻀﻴ‪‬ﺔ ﺛﻘﺎﻓﺔ ﻭﻗﻀﻴ‪‬ﺔ ﻓﻜﺮ ‪ ،‬ﲝﻴﺚ ﺗﺘﻜﻔﹼﻞ ﺍﻟﺪﻭﻟﺔ ﺍﳊﺮ‪‬ﺓ ﲝﻔﻆ ﺣﻖ‪ ‬ﻛﻞﱢ ﺇﻧﺴﺎﻥ ﺑﺄﻥ ﳜﺘﺎﺭ ﺃﻱ‪‬‬
‫ﻋﻘﻴﺪﺓ ﻭﺃﻱ‪ ‬ﺍﻧﺘﻤﺎﺀ ﻭﺃﻱ‪ ‬ﺛﻘﺎﻓﺔ ﻳﺮﻳﺪ ‪ ..‬ﻣﻦ ﻫﻨﺎ ﻧﺮﻯ ﺃﻧ‪‬ﻪ ﰲ ﻫﺬﻩ ﺍﻟﺴﺎﺣﺔ ﻻ ﳝﻜﻦ ﻓﺼﻞ‬
‫ﺍﻟﺪ‪‬ﻳﻦ ﻭﺍﳌﺬﻫﺐ ﻭﺍﻟﻄﺎﺋﻔﺔ ﻋﻦ ﺍ‪‬ﺘﻤﻊ ‪ ،‬ﻭﺃﻱ‪ ‬ﻓﺼﻞﹴ ﰲ ﺫﻟﻚ ﻳ‪‬ﻠﻐﻲ ﻫﻮﻳ‪‬ﺔ ﺍﻟﺪﻭﻟﺔ ﺍﳊﺮ‪‬ﺓ ‪..‬‬
‫‪ ..‬ﻓﻔﻲ ﻫﺬﺍ ﺍﻟﺒﻌﺪ ﻳ‪‬ﻌ‪‬ﺪ‪ ‬ﺍﻟﺪ‪‬ﻳﻦ ﻭﺍﻟﻘﻴﻢ ﺍﻟﻔﻜﺮﻳ‪‬ﺔ ﻭﺍﻟﺮﻭﺣﻴ‪‬ﺔ ﻟﻜﻞﱢ ﺇﻧﺴﺎﻥ ‪ ،‬ﻋﺒﺎﺭﺓ ﻋﻦ‬
‫ﻋﻘﺪ ﺑﲔ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ﻭﺑﲔ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ‪ ،‬ﻭﻻ ﳛﻖ‪ ‬ﻷﻱ‪ ‬ﺇﻧﺴﺎﻥ‪ ‬ﺁﺧﺮ ﺃﻥ ﻳﺘﺪﺧ‪‬ﻞ‬
‫ﰲ ﻫﺬﺍ ﺍﻟﻌﻘﺪ ‪ ،‬ﻛﻤﺎ ﺃﻧ‪‬ﻪ ﻻ ﳛﻖ‪ ‬ﻟﻺﻧﺴﺎﻥ ﺻﺎﺣﺐ ﻫﺬﺍ ﺍﻟﻌﻘﺪ ﺃﻥ ﻳﺘﺪﺧ‪‬ﻞ ﰲ ﻋﻘﺎﺋﺪ‬
‫ﺍﻵﺧﺮﻳﻦ ‪..‬‬
‫‪٢٢٥ ‬‬ ‫‪‬‬
‫ﰲ ﻫﺬﺍ ﺍﻟﺒﻌﺪ ﺗ‪‬ﻮﺟ‪‬ﺪ ﻣﻦ ﺍﻟﻌﻘﻮﺩ ﺑﲔ ﺍﷲ ﺗﻌﺎﱃ ﻭﺑﲔ ﺃﺑﻨﺎﺀ ﺍ‪‬ﺘﻤﻊ ﻣﺎ ﻳﺴﺎﻭﻱ ﻋﺪﺩ ﺃﺑﻨﺎﺀ‬
‫ﺍ‪‬ﺘﻤﻊ ‪ ،‬ﻭﻻ ﻋﻼﻗﺔ ﻟﻠﺪﻭﻟﺔ ﰲ ﺫﻟﻚ ﺇﻻﱠ ﰲ ﺍﳊﻔﺎﻅ ﻋﻠﻰ ﺍﳋﺼﻮﺻﻴ‪‬ﺎﺕ ﺍﻟﻌﻘﺪﻳ‪‬ﺔ ﻭﺍﻟﺸﺨﺼﻴ‪‬ﺔ‬
‫ﻟﻜﻞﱢ ﺇﻧﺴﺎﻥ ‪ ،‬ﻭﺍﳊﻔﺎﻅ ﻋﻠﻰ ﻋﺪﻡ ﲡﺎﻭﺯ ﺍﻟﻘﻴﻢ ﺍﻟﻌﺎﻣ‪‬ﺔ ﻭﺍﳌﺒﺎﺩﺉ ﺍﻷﺧﻼﻗﻴ‪‬ﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴ‪‬ﺔ ﺍﻟﱵ‬
‫ﻳﺘﻮﺍﻓﻖ ﻋﻠﻴﻬﺎ ﺍ‪‬ﺘﻤﻊ ‪..‬‬
‫‪ – ٢‬ﺑﻴﻨﻤﺎ ﺍﻟﺪﻭﻟﺔ ﻫﻲ ﳎﻤﻮﻋﺔ ﺍﳌﺆﺳ‪‬ﺴﺎﺕ ﺍﻟﱵ ﺗﺪﻳﺮ ﺷﺆﻭﻥ ﺍ‪‬ﺘﻤﻊ ‪ ،‬ﻭﻓﻖ ﺍﻟﺪﺳﺘﻮﺭ‬
‫ﻭﳎﻤﻮﻋﺔ ﺍﻟﻘﻮﺍﻧﲔ ﻭﺍﻷﺣﻜﺎﻡ ﺍﻟﱵ ﻳﻨﺼﺎﻉ ﳍﺎ ﺃﺑﻨﺎﺀ ﺍ‪‬ﺘﻤﻊ ﻋﻠﻰ ﳐﺘﻠﻒ ﺍﻧﺘﻤﺎﺀﺍ‪‬ﻢ ‪ ..‬ﻭﻫﻨﺎ ﰲ‬
‫ﻫﺬﻩ ﺍﻟﺴﺎﺣﺔ ) ﺍﻟﺪﻭﻟﺔ ( ‪:‬‬
‫ﺃ – ﰲ ﺻﻴﺎﻏﺔ ﺩﺳﺘﻮﺭ ﺍﻟﺪﻭﻟﺔ ﺍﳊﺮ‪‬ﺓ ﻭﻗﻮﺍﻧﻴﻨﻬﺎ ‪ ،‬ﺗ‪‬ﺆﺧ‪‬ﺬ ﺑﻌﲔ ﺍﻻﻋﺘﺒﺎﺭ ﺍﳋﺼﻮﺻﻴ‪‬ﺎﺕ‬
‫ﺍﻟﺪ‪‬ﻳﻨﻴ‪‬ﺔ ﻭﺍﳌﺬﻫﺒﻴ‪‬ﺔ ﻭﺍﻟﻄﺎﺋﻔﻴ‪‬ﺔ ﻭﺍﻟﺜﻘﺎﻓﻴ‪‬ﺔ ﻭﺍﻟﺘﺎﺭﳜﻴ‪‬ﺔ ﻟﻜﻞﱢ ﲨﺎﻋﺔ ‪ ،‬ﻭﰲ ﻫﺬﺍ ﺍﳉﺎﻧﺐ ﺍﻟﺘﺸﺮﻳﻌﻲ‬
‫ﺗﺄﺧﺬ ﻛﻞﱡ ﺧﺼﻮﺻﻴ‪‬ﺔ ﺣﻘﱠﻬﺎ ﰲ ﺫﻟﻚ ﺩﻭﻥ ﺍﻻﻋﺘﺪﺍﺀ ﻋﻠﻰ ﺣﻘﻮﻕ ﻏﲑﻫﺎ ﻣﻦ ﺃﺑﻨﺎﺀ ﺍ‪‬ﺘﻤﻊ ‪..‬‬
‫ﲟﻌﲎ ﻻ ﻳﺘﻢ‪ – ‬ﰲ ﻫﺬﺍ ﺍﳉﺎﻧﺐ ﺍﻟﺘﺸﺮﻳﻌﻲ – ﻓﺼﻞ ﺍﻟﺪ‪‬ﻳﻦ ) ﻋﻘﻴﺪﺓ ﻭﺛﻘﺎﻓﺔ ﻭﻓﻜﺮﺍﹰ ( ﻋﻦ‬
‫ﺍﻟﻘﻮﺍﻧﲔ ﻭﺍﻷﺣﻜﺎﻡ ﺍﳋﺎﺻ‪‬ﺔ ﺑﻜﻞﱢ ﺧﺼﻮﺻﻴ‪‬ﺔ ﻣﻦ ﻫﺬﻩ ﺍﳋﺼﻮﺻﻴ‪‬ﺎﺕ ‪..‬‬
‫ﻭﻫﻨﺎ ﰲ ﺻﻴﺎﻏﺔ ﺍﻟﺪﺳﺘﻮﺭ ﻭﺍﻟﻘﻮﺍﻧﲔ ﺍﻟﱵ ﺗﻨﻈﱢﻢ ﺍﻟﻌﻼﻗﺔ ﻓﻴﻤﺎ ﺑﲔ ﺃﺑﻨﺎﺀ ﺍ‪‬ﺘﻤﻊ ﻭﺗﻨﻈﱢﻢ‬
‫ﺍﻟﻌﻼﻗﺔ ﺃﻳﻀﺎﹰ ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﺍﻟﻨﻈﺎﻡ ﺍﻟﺴﻴﺎﺳﻲ ‪ ،‬ﰲ ﻫﺬﻩ ﺍﻟﺼﻴﺎﻏﺔ ﻋﻘﺪ‪ ‬ﻳﺘﻮﺍﻓﻖ ﻋﻠﻴﻪ ﻛﻞﱡ‬
‫ﺃﺑﻨﺎﺀ ﺍ‪‬ﺘﻤﻊ ‪ ..‬ﻓﺎﻟﻌﻘﺪ ﻫﻨﺎ ﻫﻮ ﻣﺎ ﻳ‪‬ﻨﻈﱢﻢ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﳉﻤﻴﻊ ﻋﻠﻰ ﻛﻞﱢ ﺍﳌﺴﺘﻮﻳﺎﺕ ‪..‬‬
‫ﺏ – ﰲ ﺍﳉﺎﻧﺐ ﺍﻟﺘﻨﻔﻴﺬﻱ ﻟﺘﻄﺒﻴﻖ ﺩﺳﺘﻮﺭ ﺍﻟﺪﻭﻟﺔ ﺍﳊﺮ‪‬ﺓ ﻭﻗﻮﺍﻧﻴﻨﻬﺎ ﻋﱪ ﻣﺆﺳ‪‬ﺴﺎﺕ‬
‫ﺍﻟﺪﻭﻟﺔ ﺍﻟﺘﻨﻔﻴﺬﻳ‪‬ﺔ ‪ ،‬ﻳﺘﻢ‪ ‬ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺃﻱ‪ ‬ﻣﻦ ﺃﺑﻨﺎﺀ ﺍ‪‬ﺘﻤﻊ ﻭﻓﻖ ﺩﺳﺘﻮﺭ ﺍﻟﺪﻭﻟﺔ ﻭﻗﻮﺍﻧﻴﻨﻬﺎ‬
‫ﻭﺃﺣﻜﺎﻣﻬﺎ ‪ ..‬ﻭﰲ ﻫﺬﺍ ﺍﳉﺎﻧﺐ ‪ ،‬ﻭﺣﻔﺎﻇﺎﹰ ﻋﻠﻰ ﻭﺣﺪﺓ ﺍ‪‬ﺘﻤﻊ ) ﺑﻜﺎﻓﹼﺔ ﺗﻨﻮ‪‬ﻋﺎﺗﻪ ( ‪ ،‬ﻳﺘﻢ‪‬‬
‫ﺍﻟﻔﺼﻞ ﺑﲔ ﺃﻱ‪ ‬ﺍﻧﺘﻤﺎﺀٍ ﻷﻱ‪ ‬ﻛﺎﻥ ‪ ،‬ﻭﺑﲔ ﺍﻧﺼﻴﺎﻋﻪ ﻟﻘﻮﺍﻧﲔ ﺍﻟﺪﻭﻟﺔ ﺍﳌﺪﻧﻴ‪‬ﺔ ﺍﳊﺮ‪‬ﺓ ‪ ،‬ﻛﻮﻥ‬
‫‪٢٢٦ ‬‬ ‫‪‬‬
‫ﺍﻟﺪﻭﻟﺔ ﺍﳌﺪﻧﻴ‪‬ﺔ ﺍﳊﺮ‪‬ﺓ ﻫﻲ ﺩﻭﻟﺔ ﺍﻟﻘﺎﻧﻮﻥ ‪ ،‬ﻭﻛﻮﻥ ﲨﻴﻊ ﺃﺑﻨﺎﺀ ﺍ‪‬ﺘﻤﻊ ) ﺩﻭﻥ ﺍﺳﺘﺜﻨﺎﺀ (‬
‫ﻳﻨﺼﺎﻋﻮﻥ – ﺑﺬﺍﺕ ﺍﻟﺪﺭﺟﺔ – ﳍﺬﻩ ﺍﻟﻘﻮﺍﻧﲔ ‪..‬‬
‫ﻭﻫﻨﺎ ﺗﻜﻤﻦ ﻭﻇﻴﻔﺔ ﺍﻟﺪﻭﻟﺔ ) ﰲ ﻫﻴﺌﺎ‪‬ﺎ ﻭﻣﺆﺳ‪‬ﺴﺎ‪‬ﺎ ﺍﻟﺘﻨﻔﻴﺬﻳ‪‬ﺔ ( ﺑﺎﳊﻔﺎﻅ ﻋﻠﻰ ﺗﻨﻔﻴﺬ‬
‫ﻫﺬﻩ ﺍﻟﻘﻮﺍﻧﲔ ﻋﻠﻰ ﲨﻴﻊ ﺍﳌﻮﺍﻃﻨﲔ ‪ ،‬ﻓﺘﻨﻔﻴﺬ ﺑﻨﻮﺩ ﺍﻟﻌﻘﺪ ﺑﲔ ﺃﺑﻨﺎﺀ ﺍﻟﺪﻭﻟﺔ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ ‪،‬‬
‫ﻭﺑﻴﻨﻬﻢ ﻭﺑﲔ ﺍﳍﺮﻡ ﺍﻟﺴﻴﺎﺳﻲ ‪ ،‬ﻭﺑﲔ ﻋﻨﺎﺻﺮ ﺍﳍﺮﻡ ﺍﻟﺴﻴﺎﺳﻲ ‪ ،‬ﻛﻞﱡ ﺫﻟﻚ ﻳﻘﻊ ﺗﻨﻔﻴﺬﻩ ﻋﻠﻰ‬
‫ﻋﺎﺗﻖ ﻣﺆﺳ‪‬ﺴﺎﺕ ﺍﻟﺪﻭﻟﺔ ‪..‬‬
‫‪ ..‬ﻭﰲ ﺳﺎﺣﺔ ﺍﻟﺪﻭﻟﺔ ‪ ،‬ﻧﺮﻯ ﻣﻨﻄﻘﺔﹰ ﻭﺳﻄﻰ ‪ ،‬ﺗﻘﻊ ﰲ ﺍﳉﺎﻧﺐ ﺍﻟﺘﺸﺮﻳﻌﻲ ﻣﻨﻬﺎ ﰲ‬
‫ﺳﺎﺣﺔ ﻋﺪﻡ ﻓﺼﻞ ﺍﻟﺪ‪‬ﻳﻦ ﻋﻦ ﺍ‪‬ﺘﻤﻊ ‪ ،‬ﻭﻫﻲ ﺑﺬﻟﻚ ﺗﺸﺘﺮﻙ ﻣﻊ ﺍﻟﻔﻘﺮﺓ ) ‪ ( ١‬ﻛﻤﺎ ﺭﺃﻳﻨﺎ‬
‫‪ ..‬ﻭﺗﻘﻊ ﰲ ﺍﳉﺎﻧﺐ ﺍﻟﺘﻨﻔﻴﺬﻱ ﻣﻨﻬﺎ ﰲ ﺳﺎﺣﺔ ﻓﺼﻞ ﺍﻟﺪ‪‬ﻳﻦ ﻋﻦ ﺍﻟﺴﻴﺎﺳﺔ ‪ ،‬ﻛﻤﺎ ﺳﻨﺮﻯ ﰲ‬
‫ﺍﻟﻔﻘﺮﺓ ) ‪.. ( ٣‬‬
‫‪ – ٣‬ﺑﻴﻨﻤﺎ ﰲ ﺍﻟﻨﻈﺎﻡ ﺍﻟﺴﻴﺎﺳﻲ ‪ ،‬ﺣﻴﺚ ﺗﺘﻢ‪ ‬ﻗﻴﺎﺩﺓ ﺍﻟﻮﻃﻦ ﺳﻴﺎﺳﻴ‪‬ﺎﹰ ‪ ،‬ﻭﺗ‪‬ﺘ‪‬ﺮ‪‬ﺟ‪‬ﻢ ﻓﻴﻪ‬
‫ﻋﻼﻗﺎﺕ ﺍﻟﻮﻃﻦ ﻭﺃﺑﻨﺎﺋﻪ ﻣﻊ ﺍﻟﺪﻭﻝ ﺍﻷﺧﺮﻯ ﻭﺍﻷﻧﻈﻤﺔ ﺍﻟﺴﻴﺎﺳﻴ‪‬ﺔ ﺍﻷُﺧﺮﻯ ‪ ،‬ﻭﺣﻴﺚ ﺃﺑﻨﺎﺀ‬
‫ﺍﻟﻮﻃﻦ ﻣﺘﺴﺎﻭﻭﻥ ﰲ ﺍﻟﻮﻃﻨﻴ‪‬ﺔ ﲢﺖ ﺳﻘﻒ ﻭﻃﻦ ﻭﺍﺣﺪ ﰲ ﺍﳊﻘﻮﻕ ﻭﺍﻟﻮﺍﺟﺒﺎﺕ ‪ ..‬ﰲ ﺳﺎﺣﺔ‬
‫ﺍﻟﻨﻈﺎﻡ ﺍﻟﺴﻴﺎﺳﻲ ﻫﺬﻩ ‪ ،‬ﻻ ﺑﺪ‪ ‬ﻣﻦ ﻓﺼﻞ ﺍﻟﺪ‪‬ﻳﻦ ﻋﻦ ﺍﻟﺴﻴﺎﺳﺔ ﻓﺼﻼﹰ ﻛﺎﻣﻼﹰ ‪ ،‬ﻭﺇﻻﱠ ﺳﻴﺆﺩ‪‬ﻱ‬
‫ﻋﺪﻡ ﺍﻟﻔﺼﻞ ﺇﱃ ﻣﺘﺎﺟﺮﺓ ﺍﳌﺘﺎﺟﺮﻳﻦ ﺳﻴﺎﺳﻴ‪‬ﺎﹰ ﺑﺎﻟﺪ‪‬ﻳﻦ ‪ ،‬ﻭﺳﻴﻜﻮﻥ ﺍﻧﺘﻤﺎﺀ ﺑﻌﺾ ﺍﳌﻮﺍﻃﻨﲔ‬
‫ﻟﻮﻃﻨﻬﻢ ﺃﻗﻞﱠ ﻣﻦ ﺍﻧﺘﻤﺎﺋﻬﻢ ﻷﻭﻃﺎﻥ ﺃﹸﺧﺮﻯ ‪ ،‬ﻭﺳﻴﻜﻮﻥ ﺍﻟﺪ‪‬ﻳﻦ ﻭﺍﳌﺬﻫﺐ ﻭﺍﻟﻄﺎﺋﻔﺔ ﻣﻄﻴ‪‬ﺔ ﻟﻜﻞﱢ‬
‫ﻣﺘﺴﻠﱢﻖ ﻭﻟﺺ‪ ‬ﻳﺮﻳﺪ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺍﻟﺴﻠﻄﺔ ﺍﻟﺴﻴﺎﺳﻴ‪‬ﺔ ﻋﱪ ﺳﻼﱂ ﺍﻟﺪ‪‬ﻳﻦ ﻭﺍﳌﺬﻫﺐ ﻭﺍﻟﻄﺎﺋﻔﺔ ‪..‬‬
‫‪٢٢٧ ‬‬ ‫‪‬‬
‫ﻭﻫﻨﺎ ﻳﺴﻘﻂ ﺍﻟﻨﻈﺎﻡ ﺍﻟﺴﻴﺎﺳﻲ ﲟﺠﺮ‪‬ﺩ ﺧﺮﻭﺟﻪ ﻋﻦ ﺍﻟﺜﻮﺍﺑﺖ ﺍﳌﻮﺟﻮﺩﺓ ﰲ ﺩﺳﺘﻮﺭ‬
‫ﺍﻟﺪﻭﻟﺔ ﻭﻗﻮﺍﻧﻴﻨﻬﺎ ‪ ،‬ﻷﻥﱠ ﺍﻟﻨﻈﺎﻡ ﺍﻟﺴﻴﺎﺳﻲ ﰲ ﺍﻟﺪﻭﻟﺔ ﺍﳊﺮ‪‬ﺓ ﻫﻮ ﳎﺮ‪‬ﺩ ﺧﺎﺩﻡ ﻟﺘﺤﻘﻴﻖ ﻣﺮﺍﺩ‬
‫ﺃﺑﻨﺎﺀ ﻫﺬﻩ ﺍﻟﺪﻭﻟﺔ ‪..‬‬
‫‪ ..‬ﺍﻟﺪﻭﻟﺔ ﺍﳊﺮ‪‬ﺓ ﰲ ﺑﻌﺪﻫﺎ ﺍﻟﺜﺎﱐ ﻛﺪﻭﻟﺔ ﻣﺆﺳ‪‬ﺴﺎﺕ ‪ ،‬ﻭﺑﻌﺪﻫﺎ ﺍﻟﺜﺎﻟﺚ ﻛﺘﻔﺎﻋﻞ ﻣﻊ‬
‫ﻧﻈﺎﻡ ﺳﻴﺎﺳﻲ ‪ ،‬ﻣﺒﻨﻴ‪‬ﺔ ﻋﻠﻰ ﺍﻟﻜﻔﺎﺀﺍﺕ ﺍﻟﻌﻠﻤﻴ‪‬ﺔ ‪ ،‬ﺑﻐﺾ ﺍﻟﻨﻈﺮ ﻋﻦ ﺍﻻﻧﺘﻤﺎﺀﺍﺕ ﺍﻟﺪﻳﻨﻴ‪‬ﺔ‬
‫ﻭﺍﳌﺬﻫﺒﻴ‪‬ﺔ ﻭﺍﻟﻄﺎﺋﻔﻴ‪‬ﺔ ﻭﺍﻟﺴﻴﺎﺳﻴ‪‬ﺔ ‪ ،‬ﻓﺈﺫﺍ ﺃﺭﺩﻧﺎ – ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ – ﺍﺧﺘﻴﺎﺭ ﻣﺪﻳﺮ ﳌﺴﺘﺸﻔﻰ‬
‫ﻓﻌﻠﻴﻨﺎ ﺍﻟﻨﻈﺮ ﰲ ﺍﻟﻜﻔﺎﺀﺍﺕ ﺍﻟﻌﻠﻤﻴ‪‬ﺔ ‪ ،‬ﻭﻟﻴﺲ ﺍﻟﻨﻈﺮ ﰲ ﺍﻻﻧﺘﻤﺎﺀﺍﺕ ﺍﻟﺪ‪‬ﻳﻨﻴ‪‬ﺔ ﻭﺍﳌﺬﻫﺒﻴ‪‬ﺔ ﻭﺍﻟﻄﺎﺋﻔﻴ‪‬ﺔ‬
‫ﻭﺍﻟﺴﻴﺎﺳﻴ‪‬ﺔ ‪ ،‬ﻭﺃﻱ‪ ‬ﳐﺎﻟﻔﺔ ﻳﻘﻮﻡ ‪‬ﺎ ﻣﻦ ﰎﱠ ﺍﺧﺘﻴﺎﺭﻩ ﺑﺎﺗ‪‬ﺠﺎﻩ ﻋﺼﺒﻴ‪‬ﺘﻪ ﺍﳋﺎﺻ‪‬ﺔ ﺑﻪ ﺩﻳﻨﻴ‪‬ﺎﹰ ﺃﻭ ﻣﺬﻫﺒﻴ‪‬ﺎﹰ‬
‫ﺃﻭ ﻃﺎﺋﻔﻴ‪‬ﺎﹰ ﺃﻭ ﺳﻴﺎﺳﻴ‪‬ﺎﹰ ﻳ‪‬ﺤﺎﺳ‪‬ﺐ ﻋﻠﻴﻬﺎ ﺿﻤﻦ ﻗﻮﺍﻧﲔ ﻫﺬﻩ ﺍﻟﺪﻭﻟﺔ ﺍﳌﺪﻧﻴ‪‬ﺔ ﺍﳊﺮ‪‬ﺓ ‪ ،‬ﺣﻴﺚ ﻳﺘﻢ‪‬‬
‫ﺃﺧﺬ ﺫﻟﻚ ﺑﻌﲔ ﺍﻻﻋﺘﺒﺎﺭ ﺣﲔ ﻭﺿﻊ ﻗﻮﺍﻧﲔ ﻫﺬﻩ ﺍﻟﺪﻭﻟﺔ ‪..‬‬
‫‪ ..‬ﻭﺗﻮﺍﻓﹸﻖ ﺃﺑﻨﺎﺀ ﺍﻟﺪﻭﻟﺔ ﺍﳊﺮ‪‬ﺓ ) ﻋﻠﻰ ﳐﺘﻠﻒ ﺍﻧﺘﻤﺎﺀﺍ‪‬ﻢ ﺍﳌﺬﻫﺒﻴ‪‬ﺔ ﻭﺍﻟﻄﺎﺋﻔﻴ‪‬ﺔ ( ﻋﻠﻰ‬
‫ﻗﻮﺍﻧﲔ ﻫﺬﻩ ﺍﻟﺪﻭﻟﺔ ﻭﺩﺳﺘﻮﺭﻫﺎ ‪ ،‬ﻻ ﻳﺘﻌﺎﺭﺽ ﺃﺑﺪﺍﹰ ﻣﻊ ﻣﻌﺘﻘﺪﺍﺕ ﺃﻱ‪ ‬ﻣﻦ ﺃﺑﻨﺎﺀ ﻫﺬﻩ ﺍﻟﺪﻭﻟﺔ ‪،‬‬
‫ﻷﻥﱠ ﻫﺬﻩ ﺍﻟﻘﻮﺍﻧﲔ ﺗﺄﺧﺬ ﺑﻌﲔ ﺍﻻﻋﺘﺒﺎﺭ ﺣﺮﻳ‪‬ﺔ ﺍﳌﻌﺘﻘﺪ ﻟﻠﺠﻤﻴﻊ ‪ ،‬ﻭﺗﺼﻮﻥ ﻫﺬﻩ ﺍﳊﺮﻳ‪‬ﺔ ﻭﲢﻔﻆ‬
‫ﻛﻞﱠ ﺍﳊﻘﻮﻕ ﺍﳌﺘﻌﻠﹼﻘﺔ ﺑﺬﻟﻚ ‪ ،‬ﻭﻣﺎ ﺗ‪‬ﺤ‪‬ﺮ‪‬ﻣﻪ ﻫﺬﻩ ﺍﻟﻘﻮﺍﻧﲔ ﻫﻮ ﺍﻻﻋﺘﺪﺍﺀ ﻋﻠﻰ ﻫﺬﻩ ﺍﳊﺮﻳ‪‬ﺎﺕ ‪..‬‬
‫ﻓﻜﻞﱡ ﻗﺎﻧﻮﻥ ﳝﻨﻊ ﻃﺎﺋﻔﺔ ﻣﻦ ﺍﻟﺘﻌﺪ‪‬ﻱ ﻋﻠﻰ ﺣﻘﻮﻕ ﺍﻟﻄﻮﺍﺋﻒ ﺍﻷﺧﺮﻯ ﻭﻣﻌﺘﻘﺪﺍ‪‬ﺎ ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﳝﻨﻊ‬
‫– ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ – ﻫﺬﻩ ﺍﻟﻄﻮﺍﺋﻒ ﻣﻦ ﺍﻻﻋﺘﺪﺍﺀ ﻋﻠﻰ ﺣﺮﻳ‪‬ﺔ ﻫﺬﻩ ﺍﻟﻄﺎﺋﻔﺔ ﻭﻣﻌﺘﻘﺪﻫﺎ ‪..‬‬
‫ﺍﻟﺪﻭﻟﺔ ﺍﳊﺮ‪‬ﺓ ﺗﺘﻌﻠﱠﻖ ﻭﻓﻖ ﺍﻟﺒﻴﺎﻥ ﺍﻟﻘﺮﺁﱐ ﲟﻔﻬﻮﻡ ﺍﻟﺮﺑﻮﺑﻴ‪‬ﺔ ‪ ،‬ﲟﻌﲎ ﺗﺴﻴﲑ ﻣﻌﺎﻳﺶ ﺍﻟﻨﺎﺱ ﰲ‬
‫ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ‪ ..‬ﻭﺍﻟﺮﺑﻮﺑﻴ‪‬ﺔ – ﻛﻤﺎ ﻧﻘﺮﺃ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ – ﺗﺘﻌﻠﱠﻖ ﺑﺎﳌﺆﻣﻨﲔ ﻭﺍﻟﻜﺎﻓﺮﻳﻦ‬
‫ﻋﻠﻰ ﺣﺪ‪ ‬ﺳﻮﺍﺀ ‪ ،‬ﻭﲜﻤﻴﻊ ﺍﻟﺒﺸﺮ ﻋﻠﻰ ﳐﺘﻠﻒ ﺍﻧﺘﻤﺎﺀﺍ‪‬ﻢ ﺍﻟﻘﻮﻣﻴ‪‬ﺔ ﻭﺍﻟﺪ‪‬ﻳﻨﻴﺔ ﻭﺍﳌﺬﻫﺒﻴﺔ ﻭﺍﻟﻄﺎﺋﻔﻴﺔ‬
‫‪ .....‬ﺑﻴﻨﻤﺎ ﺻﻔﺔ ﺍﻹﻟﻮﻫﻴ‪‬ﺔ ﻧﺮﺍﻫﺎ ) ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ( ﺧﺎﺻ‪‬ﺔ ﺑﺎﳌﺆﻣﻨﲔ ﺑﺎﷲ ﺗﻌﺎﱃ ﻓﻘﻂ ‪،‬‬
‫ﻷﻥﱠ ﻏﲑ ﺍﳌﺆﻣﻨﲔ ﺑﺎﷲ ﺗﻌﺎﱃ ﳍﻢ ﺁﳍﺘﻬﻢ ﺍﻟﱵ ﻳﻌﺒﺪﻭ‪‬ﺎ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫‪٢٢٨ ‬‬ ‫‪‬‬
‫‪ ..‬ﻟﺬﻟﻚ ‪ ..‬ﻓﺎﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺫﺍﺗﻪ ﻳﻴﺴ‪‬ﺮ ﻣﻌﺎﻳﺶ ﲨﻴﻊ ﺍﻟﺒﺸﺮ ﺩﻭﻥ ﺍﺳﺘﺜﻨﺎﺀ ‪ ،‬ﺳﻮﺍﺀ‬
‫ﻛﺎﻧﻮﺍ ﻣﺆﻣﻨﲔ ﺑﻪ ﺃﻡ ﱂ ﻳﻜﻮﻧﻮﺍ ‪ ،‬ﻓﻬﻮ ﺟﻞﱠ ﻭﻋﻼ ﺭﺏ‪ ‬ﺍﻟﻌﺎﳌﲔ ‪..‬‬
‫‪ ..‬ﻭﺩﺳﺎﺗﲑ ﺍﻟﺪﻭﻝ ﻭﻗﻮﺍﻧﻴﻨﻬﺎ ﺗ‪‬ﻮﺿ‪‬ﻊ ﻟﺘﺼﺮﻳﻒ ﻣﻌﺎﻳﺶ ﺍﻟﻨﺎﺱ ﺣﺴﺐ ﺇﺭﺍﺩﺍ‪‬ﻢ ‪ ،‬ﻭﻫﺬﺍ‬
‫– ﰲ ﺍﻟﺪﻭﻝ ﺍﳊﺮ‪‬ﺓ – ﻻ ﻳﺘﻌﺎﺭﺽ ﺃﺑﺪﺍﹰ ﻣﻊ ﺍﻧﺘﻤﺎﺀﺍ‪‬ﻢ ﻭﻋﻘﺎﺋﺪﻫﻢ ‪ ...‬ﻟﺬﻟﻚ ﻓﻤﺒﺪﺃ ﺍﻟﺸﻮﺭﻯ‬
‫ﻛﻤﺎ ﻳﺆﻣﻦ ﺑﻪ ﺍﳌﺆﻣﻨﻮﻥ ﺑﻜﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻫﻮ )) ﺩﺍﺧﻞ ﺍﻟﻮﻃﻦ ﺍﳌﺘﻌﺪ‪‬ﺩ ﺍﻷﺩﻳﺎﻥ ﻭﺍﳌﺬﺍﻫﺐ ((‬
‫ﺟﺰﺀٌ ﻣﻦ ﻣﺒﺪﺃ ﺍﻟﺪﳝﻘﺮﺍﻃﻴ‪‬ﺔ ﺍﻟﱵ ﲤﺎﺭﺱ ﰲ ﺍﻟﺪﻭﻝ ﺍﳌﺪﻧﻴ‪‬ﺔ ﺍﳊﺮ‪‬ﺓ ‪ ،‬ﻛﻮﻥ ﺍﻟﺸﻮﺭﻯ ﺗﺘﻌﻠﱠﻖ‬
‫ﺑﺎﳌﺆﻣﻨﲔ ‪‬ﺎ ﻓﻘﻂ ‪ ،‬ﻭﻛﻮﻥ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ ﺗﺘﻌﻠﱠﻖ ﺑﺎﳉﻤﻴﻊ ﺩﻭﻥ ﺍﺳﺘﺜﻨﺎﺀ ‪ .....‬ﻭﻫﺬﺍ ﻳﻘﺎﺑﻞ ﻛﻮﻥ‬
‫ﺑﻌﺾ ﺍﻟﺒﺸﺮ )) ﺍﳌﺆﻣﻨﲔ ﺑﺎﷲ ﺗﻌﺎﱃ (( ﻳﺘﻌﻠﹼﻘﻮﻥ ﺑﺼﻔﺔ ﺍﻹﻟﻮﻫﻴ‪‬ﺔ ‪ ،‬ﰲ ﺣﲔ ﻳﺘﻌﻠﹼﻖ ﲨﻴﻊ ﺍﻟﺒﺸﺮ‬
‫)) ﺍﳌﺆﻣﻨﲔ ﻭﺍﻟﻜﺎﻓﺮﻳﻦ (( ﺑﺼﻔﺔ ﺍﻟﺮﺑﻮﺑﻴ‪‬ﺔ ‪..‬‬
‫‪ ..‬ﻭﻟﻜﻦ ‪ ..‬ﻛﻮﻥ ﺍﻟﺸﻮﺭﻯ – ﻛﻤﺎ ﺭﺃﻳﻨﺎ – ﻟﻴﺴﺖ ﳐﺼ‪‬ﺼﺔﹰ ﺑﺂﻟﻴ‪‬ﺔ ﳏﺪ‪‬ﺩﺓ ﻭﻻ ﲜﻴﻞ‬
‫ﳏﺪ‪‬ﺩ ‪ ،‬ﻭﻛﻮﻥ ﻫﺪﻓﻬﺎ ﺧﺪﻣﺔ ﺍﻟﻨﺎﺱ ﺑﺄﺭﻗﻰ ﺍﻵﻟﻴ‪‬ﺎﺕ ﺍﻟﺸﻔﹼﺎﻓﺔ ﻭﺍﻟﺼﺎﺩﻗﺔ ﺍﻟﱵ ﺗ‪‬ﺆﻣ‪‬ﻦ – ﻗﺪﺭ‬
‫ﺍﳌﺴﺘﻄﺎﻉ – ﺍﳊﺮﻳ‪‬ﺔ ﻭﺍﻟﻌﺪﺍﻟﺔ ﻭﺗﻜﺎﻓﺆ ﺍﻟﻔﺮﺹ ﻟﻠﺠﻤﻴﻊ ‪ ،‬ﻛﻞﱡ ﺫﻟﻚ ﳚﻌﻞ ﻣﻦ ﺍﻟﺸﻮﺭﻯ ﻫﺪﻓﺎﹰ‬
‫ﺩﳝﻘﺮﺍﻃﻴ‪‬ﺎﹰ ﺣﺘ‪‬ﻰ ﻟﻐﲑ ﺍﳌﺴﻠﻤﲔ ‪..‬‬
‫‪ ..‬ﻣﻦ ﻫﻨﺎ ﻧﺮﻯ ﺃﻥﱠ ‪ ‬ﺍﻟﱵ ﺗ‪‬ﺼﺎﻥ ﻓﻴﻬﺎ ﻛﻞﱡ ﺍﳊﻘﻮﻕ ‪ ،‬ﺑﻌﻴﺪﺍﹰ ﻋـﻦ ﺃ ‪‬‬
‫ﻱ‬
‫ﺗﻨﻈﲑﹴ ﴰﻮﱄ ‪ ،‬ﻭﺃﻱ‪ ‬ﺍﺳﺘﺒﺪﺍﺩ‪ ‬ﻓﻜﺮﻱ‪ ‬ﺃﻭ ﺛﻘﺎﰲﱟ ﺃﻭ ﺳﻴﺎﺳﻲ‪ ‬ﺃﻭ ‪ .......‬ﻭﺑﻌﻴﺪﺍﹰ ﻋﻦ ﺍﳌﺘـﺎﺟﺮﺓ‬
‫ﺑﺄﻱ‪ ‬ﻗﻴﻤﺔ ﻛﻘﻨﺎﻉﹴ ﻟﻼﺳﺘﺤﻮﺍﺫ ﻋﻠﻰ ﺍﻟﺴﻠﻄﺔ ‪ ،‬ﻭﺑﻌﻴﺪﺍﹰ ﻋﻦ ﺃﻱ‪ ‬ﻇﻠﻢﹴ ﻷﻱ‪ ‬ﻛـﺎﻥ ﲢـﺖ ﺃﻱ‪‬‬
‫ﻣﺴﻤﻰ ﻛﺎﻥ ‪ ،‬ﻫﻲ ﺍﻟﺪﻭﻟﺔ ﺍﻟﱵ ﻧﺮﺳﻢ ﺻﻮﺭ‪‬ﺎ ﻣﻦ ﺧﻼﻝ ﺇﺩﺭﺍﻛﻨﺎ ﺍﻟﺴﻠﻴﻢ ﻟﺪﻻﻻﺕ ﻛﺘـﺎﺏ‬
‫ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻫﻲ ‪.. ‬‬
 ‫‪‬‬
‫‪ ‬‬

‫‪ÉOŠÏm§•9$# Ç`»uH÷q§•9$# «!$# ÉOó¡Î0‬‬

‫‪3 #’s"sÜô¹$# šúïÏ%©!$# ÍnÏŠ$t6Ïã 4’n?tã íN»n=y™ur ¬! ߉ôJptø:$#‬‬

‫‪ ..‬ﺑﻌﺪ ﻗﺮﺍﺀﺓ ﻓﺼﻮﻝ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﲟﺎ ﳛﻤﻞ ﻣﻦ ﺃﺩﻟﹼﺔ ﻗﺮﺁﻧﻴ‪‬ﺔ ﻭﻋﻘﻠﻴ‪‬ﺔ ﻭﻣﻨﻄﻘﻴ‪‬ﺔ ‪ ،‬ﻧﺮﻯ ﺃﻥﱠ‬
‫ﺃﻱ‪ ‬ﺩﻋﻮﺓ ﻷﻱ‪ ‬ﺩﻭﻟﺔ ﲢﺖ ﺷﻌﺎﺭﹴ ﺩﻳﲏ‪ ‬ﺃﻭ ﻣﺬﻫﱯ‪ ‬ﺃﻭ ﻃﺎﺋﻔﻲ‪ ‬ﺃﻭ ﻋﺮﻗﻲ ‪ ،‬ﻭﻓﻖ ﺃﻱ‪ ‬ﺃﻳﺪﻳﻮﻟﻮﺟﻴﺎ‬
‫ﺗ‪‬ﻔﺮﺽ ﻋﻠﻰ ﺍ‪‬ﺘﻤﻊ ‪ ،‬ﻫﻲ ﺩﻋﻮﺓ ﻟﺪﻭﻟﺔ ﴰﻮﻟﻴ‪‬ﺔ ‪ ،‬ﻣﻨﻬﺠﻬﺎ ﻓﺮﻋﻮﱐ ‪ ،‬ﻭ‪‬ﺎﻳﺘـﻬﺎ ﺍﻻ‪‬ﻴـﺎﺭ ‪..‬‬
‫ﻭﻟﻜﻦ ‪ ..‬ﺑﻌﺪ ﺃﻥ ﻳﺪﻓﻊ ﺍ‪‬ﺘﻤﻊ ﲦﻨﺎﹰ ﺑﺎﻫﻀﺎﹰ ﻧﺘﻴﺠﺔ ﺭﺿﻮﺧﻪ ﳊﻜﻤﻬﺎ ‪..‬‬
‫‪ ..‬ﺑﺎﻟﻨﻈﺮ ﺇﱃ ﺍﻟﺘﺠﺎﺭﺏ ﺍﳌﺆﳌﺔ ﻟﻸﻧﻈﻤﺔ ﺍﻟﺸﻤﻮﻟﻴ‪‬ﺔ ﺍﻟﱵ ﺗﺎﺟﺮﺕ ﺑﺄﻳﺪﻳﻮﻟﻮﺟﻴ‪‬ﺎﺕ ﺑﺮ‪‬ﺍﻗﺔ‬
‫ﺧﻄﻔﺖ ﺃﺑﺼﺎﺭ ﺍﻟﺴﺬﱠﺝ ‪ ،‬ﻭﺍﻧﺘﻬﺖ ﺇﱃ ﺩﻣﺎﺭ ﳎﺘﻤﻌﺎ‪‬ﺎ ‪ ،‬ﻭﺑﺎﻻﺳﺘﻔﺎﺩﺓ ﻣﻦ ﻧﺘﺎﺋﺞ ﺍﻟﺒﺤﺚ‬
‫ﺍﻟﻌﻠﻤﻲ ﺍ‪‬ﺮ‪‬ﺩ ﺍﻟﺬﻱ ﻳﺘﻨﺎﻭﻝ ﺍﻟﺘﺎﺭﻳﺦ ﻛﻤﺎﺩ‪‬ﺓ‪ ‬ﲝﺜﻴ‪‬ﺔ ‪ ،‬ﻭﺑﺎﻟﻌﻮﺩﺓ ﺇﱃ ﺍﻟﻨﻮﺍﻣﻴﺲ ﺍﻟﱵ ﲣﺘﺰﻝ ﲰﺖ‬
‫ﺍﳊﺮﻛﺔ ﺍﻟﺘﺎﺭﳜﻴ‪‬ﺔ ﻛﻨﺘﻴﺠﺔ ﻟﻠﺘﻔﺎﻋﻞ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻭﺍﻟﺴﻴﺎﺳﻲ ﻭﺍﻟﻌﻘﺪﻱ ﻟﻠﺒﺸﺮ ‪ ،‬ﻭﺑﺎﻟﻌﻮﺩﺓ ﺇﱃ‬
‫ﺭﺅﻳﺔ ﺍﻟﻮﺍﻗﻊ ﻣﻦ ﻣﻨﻈﺎﺭ ﺍﻟﺘﻮﺍﺯﻥ ﺑﲔ ﻣﺼﺎﱀ ﺍﻟﻨﺎﺱ ﻭﻣﻌﺘﻘﺪﺍ‪‬ﻢ ‪ ..‬ﻭﻓﻮﻕ ﻛﻞﱢ ﺫﻟﻚ ﺑﺎﻟﻌﻮﺩﺓ‬
‫ﺇﱃ ﺇﺩﺭﺍﻙ ﺍﻟﺪﻻﻻﺕ ﺍﻟﱵ ﳛﻤﻠﻬﺎ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ) ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ( ﺑﻌﻴﺪﺍﹰ ﻋﻦ ﺿﻐﻂ‬
‫ﺍﳌﻮﺭﻭﺙ ﺍﻟﺘﺎﺭﳜﻲ ‪ ...‬ﻓﺈﻥﱠ ﺍﻟﻨﺘﻴﺠﺔ ﺍﳊﺘﻤﻴ‪‬ﺔ ﺍﻟﱵ ﺳﻨﺼﻞ ﺇﻟﻴﻬﺎ ﻣﻦ ﻛﻞﱢ ﺫﻟﻚ ‪ ،‬ﻫﻲ ﺿﺮﻭﺭﺓ‬
‫ﺍﻟﺪﻭﻟﺔ ﺍﳊﺮ‪‬ﺓ ﻛﺪﻭﻟﺔ ﻣﺪﻧﻴ‪‬ﺔ ‪ ،‬ﺗ‪‬ﺤﻔﹶﻆ ﻓﻴﻬﺎ ﻛﺮﺍﻣﺔ ﺍﻹﻧﺴﺎﻥ ﻛﺈﻧﺴﺎﻥ ‪..‬‬
‫‪ ..‬ﻣﺎ ﱂ ﺗﺴﺪ ﺛﻘﺎﻓﺔ ﻗﺒﻮﻝ ﺍﻵﺧﺮ ‪ ،‬ﻭﺍﻋﺘﺒﺎﺭﻩ ﺷﺮﻳﻜﺎﹰ ﻛﺎﻣﻼﹰ ﲢﺖ ﺳﻘﻒ ﻭﻃﻦﹴ ﻭﺍﺣﺪ ‪،‬‬
‫ﻻ ﳝﻜﻦ ﻟﻠﻤﺠﺘﻤﻌﺎﺕ ﺃﻥ ﺗﺴﺘﻘﺮ‪ ، ‬ﻭﻻ ﳝﻜﻦ ﻟﻺﻧﺴﺎﻥ ﺃﻥ ﻳﻌﻴﺶ ﺁﻣﻨﺎﹰ ﰲ ﻭﻃﻨﻪ ‪ ..‬ﻭﻣﺎ ﱂ‬
‫ﻳﺘﺠﺮ‪‬ﺩ ﺍﻹﻧﺴﺎﻥ ﰲ ﺭﺅﻳﺘﻪ ﺣﱴ ﻟﻠﻤﻮﺭﻭﺙ ﺍﻟﺬﻱ ﺑﲔ ﻳﺪﻳﻪ ﻭﻳ‪‬ﻘﹶﺪ‪‬ﻡ ﻟﻪ ﻋﻠﻰ ﺃﻧ‪‬ﻪ ﺩﻳﻦ‪ ‬ﻭﻭﺻﻔﺔﹲ‬
 ‫‪٢٣٠ ‬‬ ‫‪‬‬
‫ﺻﺎﳊﺔﹲ ﺳﻴﺎﺳﻴ‪‬ﺎﹰ ﻟﻜﻞﱢ ﺯﻣﺎﻥ‪ ‬ﻭﻣﻜﺎﻥ ‪ ،‬ﻻ ﳝﻜﻦ ﺃﻥ ﺗﺴﻮﺩ ﺛﻘﺎﻓﺔ ﻗﺒﻮﻝ ﺍﻵﺧﺮ ‪ ..‬ﻭﻣﺎ ﱂ ﳝﺘﻠﻚ‬
‫ﺍﻹﻧﺴﺎﻥ ﻋﻘﻠﻪ ﻭﻳﺴﺘﻴﻘﻆ ﻣﻦ ﻏﻴﺒﻮﺑﺘﻪ ‪ ،‬ﻻ ﳝﻜﻨﻪ ﺃﻥ ﻳﺘﺠﺮ‪‬ﺩ ﰲ ﺭﺅﻳﺘﻪ ﻟﻠﻤﻮﺭﻭﺙ ﺍﻟﺬﻱ ﺑﲔ‬
‫ﻳﺪﻳﻪ ‪ ..‬ﺑﺎﺧﺘﺼﺎﺭ ‪ ..‬ﻻ ﺑﺪ‪ ‬ﺃﻥ ﻳﻜﻮﻥ ﺍﻹﻧﺴﺎﻥ ﻋﺎﻗﻼﹰ ﻻ ﻳﺘ‪‬ﺒﻊ ﻣﺎ ﱂ ﻳﻘﻒ ﻋﻠﻰ ﺣﻘﻴﻘﺘﻪ ‪،‬‬
‫‪‘@ä. yŠ#xsàÿø9$#ur uŽ|Çt7ø9$#ur yìôJ¡¡9$# ¨bÎ) 4 íOù=Ïæ ¾ÏmÎ/ y7s9 }§øŠs9 $tB ß#ø)s? Ÿwur‬‬ ‫ﻋﻤﻼﹰ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ )‬
‫&‪ ] ( Zwqä«ó¡tB çm÷Ytã tb%x. y7Í´¯»s9'ré‬ﺍﻹﺳﺮﺍﺀ ‪ ، [ ٣٦ :‬ﺣﻴﻨﻬﺎ ‪ ،‬ﻭﺑﻌﺪ ﺃﻥ ﻳﻘﻒ ﻋﻠﻰ ﺣﻘﺎﺋﻖ‬
‫ﺍﻷﻣﻮﺭ ﻭﺍﻷﺷﻴﺎﺀ ﺍﻟﱵ ﻳﺴﺘﻄﻴﻊ ﺍﻟﻮﻗﻮﻑ ﻋﻠﻴﻬﺎ ‪ ،‬ﺣﻴﻨﻬﺎ ﻓﻘﻂ ﻳﻜﻮﻥ ﻋﺎﳌﺎﹰ ‪‬ﺎ ‪ ،‬ﻭﺣﲔ ﺫﻟﻚ‬
‫) )‪ô`ÏB ©!$# Óy´øƒs† $yJ¯RÎ‬‬ ‫ﳜﺸﻰ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻷﻥﱠ ﺍﻟﻌﻠﻢ ﺍﳊﻘﻴﻘﻲ ﻳﺆﺩ‪‬ﻱ ﺇﱃ ﺧﺸﻴﺔ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫‪ ] ( 3 (#às¯»yJn=ãèø9$# ÍnÏŠ$t6Ïã‬ﻓﺎﻃﺮ ‪.. [ ٢٨ :‬‬
‫‪ ..‬ﺍﻟﻌﻠﻢ ﺍﳊﻘﻴﻘﻲ ﺍﻟﺬﻱ ﺣﺎﻣﻠﻪ ﺧﺸﻴﺔ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻳﺘﻌﻠﱠﻖ ﺑﻜﻮﻥ ﺍﻹﻧﺴﺎﻥ ﺧﻠﻴﻔﺔ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﰲ ﺍﻷﺭﺽ ‪ ،‬ﻭﺑﻜﻮﻧﻪ ﻣﻜﺮ‪‬ﻣﺎﹰ ﻣﻦ ﻗ‪‬ﺒ‪‬ﻞ ﺍﷲ ﺗﻌﺎﱃ ﻛﻮﻧﻪ ﺇﻧﺴﺎﻧﺎﹰ ‪ ،‬ﻭﺑﻜﻮﻥ ﺍﻟﺮﲪﺔ ﻭﺍﻟﻌﺪﻝ‬
‫ﻭﺍﳌﻮﺩ‪‬ﺓ ﻣﻊ ﺍﻵﺧﺮﻳﻦ ﺍﻟﺬﻳﻦ ﻻ ﻳﻘﺎﺗﻠﻮﻧﻨﺎ ﰲ ﺩﻳﻨﻨﺎ ﻭﻻ ﳜﺮﺟﻮﻧﻨﺎ ﻣﻦ ﺩﻳﺎﺭﻧﺎ ﻣﻄﻠﺒﺎﹰ ﻗﺮﺁﻧﻴ‪‬ﺎﹰ ‪..‬‬
‫‪br& öNä.Ì•»tƒÏŠ `ÏiB /ä.qã_Ì•øƒä† óOs9ur ÈûïÏd‰9$# ’Îû öNä.qè=ÏG»s)ムöNs9 tûïÏ%©!$# Ç`tã ª!$# â/ä38yg÷Ytƒ žw‬‬ ‫)‬
‫?‪ ] ( tûüÏÜÅ¡ø)ßJø9$# •=Ïtä† ©!$# ¨bÎ) 4 öNÍköŽs9Î) (#þqäÜÅ¡ø)è?ur óOèdr•Žy9s‬ﺍﳌﻤﺘﺤﻨﺔ ‪[ ٨ :‬‬
‫‪ ..‬ﻛﻞﱡ ﺫﻟﻚ ﻳ‪‬ﺘﺮﺟ‪‬ﻢ ﺳﻴﺎﺳﻴ‪‬ﺎﹰ ﻭﺃﺧﻼﻗﻴ‪‬ﺎﹰ ‪ ،‬ﺑﺪﻭﻟﺔ ﺣﺮ‪‬ﺓ ‪ ،‬ﻳﺘﺴﺎﻭﻯ ﻓﻴﻬﺎ – ﰲ ﺍﳊﻘﻮﻕ‬
‫ﻭﺍﻟﻮﺍﺟﺒﺎﺕ – ﻛﻞﱡ ﺍﳌﻮﺍﻃﻨﲔ ﲢﺖ ﺳﻘﻒ‪ ‬ﻭﻃﲏ‪ ‬ﻭﺍﺣﺪ ‪ ،‬ﻭﻛﻞﱞ ﻣﻨﻬﻢ ﳛﺘﺮﻡ ﺍﻵﺧﺮﻳﻦ‬
‫ﻭﻳﺮﺍﻫﻢ ﺷﺮﻛﺎﺀ ﻟﻪ ‪ ،‬ﺑﺎﻟﺪﺭﺟﺔ ﺫﺍ‪‬ﺎ ﺍﻟﱵ ﻳﺴﺎﻫﻢ ‪‬ﺎ ﰲ ﻫﺬﻩ ﺍﻟﺸﺮﺍﻛﺔ ‪..‬‬
‫‪‬‬
‫‪ ‬‬

‫ﺍﻟﻘﺎﻫﺮﺓ ﰲ ‪٢٠١٢ / ٧ / ٣ :‬‬

  

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 
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٧ ......................................................................................... ‫ﺍﳌﻘﺪﻣﺔ‬
 
١٥ ............................................................. ‫ﺔ‬‫ﻣﻦ ﻧﻮﺍﻣﻴﺲ ﺍﳊﺮﻛﺔ ﺍﻟﺘﺎﺭﳜﻴ‬
 
٦١ ................................................................ ‫ﺔ ﺍﳌﻌﺘﻘﺪ ﻣﻄﻠﺐ ﻗﺮﺁﱐ‬‫ﺣﺮﻳ‬
 
١١٥ .......................................................... ‫ﺩﻭﻝ ﺍﻟﺘﺎﺭﻳﺦ ﰲ ﻣﻴﺰﺍﻥ ﺍﻟﻘﺮﺁﻥ‬
 
١٧٣ ............................................................... ‫ﺓ ﻣﻄﻠﺐ ﻗﺮﺁﱐ‬‫ﺍﻟﺪﻭﻟﺔ ﺍﳊﺮ‬
٢٢٩ ........................................................................................ ‫ﺍﳋﺎﲤﺔ‬
٢٣١ ...................................................................................... ‫ﺍﻟﻔﻬﺮﺱ‬
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 
 
 
 
 
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