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ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ) ﻫﻮ ﺍﻟﱠﺬﻱ ﺃﹶﻧﺰﻝﹶ ﻋﻠﹶﻴﻚ ﺍﻟﹾﻜﺘﺎﺏ ﻣﻨﻪ ﺁﻳﺎﺕ ﻣﺤﻜﹶﻤﺎﺕ ﻫﻦ ﺃﹸﻡ ﺍﻟﹾﻜﺘﺎﺏﹺ ﻭﺃﹸﺧﺮ ﻣﺘﺸﺎﺑﹺﻬﺎﺕ ﻓﹶﺄﹶﻣﺎ ﺍﻟﱠﺬﻳﻦ ﻓﻲ
ﻗﹸﻠﹸﻮﺑﹺﻬﹺﻢ ﺯﻳﻎﹲ ﻓﹶﻴﺘﺒﹺﻌﻮﻥﹶ ﻣﺎ ﺗﺸﺎﺑﻪ ﻣﻨﻪ ( ﺍﻝ ﻋﻤﺮﺍﻥ ٧
ﻭﻫﺬﺍ ﻫﻮ ﺣﺎﻝ ﺍﳌﹸﺮﺟﺌﺔ ﻣﻊ ﺍﻟﻨﺼﻮﺹ ،ﺍﻟﺬﻳﻦ ﻳﺤﺮﻓﻮﺍ ﺩﻻﻻﺕ ﺍﻟﻨﺼﻮﺹ ﻟﺘﻮﺍﻓﻖ ﻣﺬﻫﺒﻬﻢ ﰱ ﺍﻻﺭﺟﺎﺀ
ﻭﺇﻟﻴﻜﻢ ﺑﻴﺎﻥ ﺣﺪﻳﺚ ﺍﻟﺒﻄﺎﻗﺔ ﺍﻟﺬﻯ ﻳﺪﻧﺪﻥ ﻋﻠﻴﻪ ﺍﳌﹸﺮﺟﺌﺔ ﰱ ﻛﻞ ﻣﻜﺎﻥ ﻭﺯﻣﺎﻥ -:
ﺇﺣﺘﺞ ﺍﳌﹸﺮﺟﺌﺔ ﺑـ ﺣﺪﻳﺚ ﺍﻟﺒﻄﺎﻗﺔ ﺍﻟﺬﻯ ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻯ ﻣﻦ ﺣﺪﻳﺚ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﻤﺮﹺﻭ ﺑﻦﹺ ﺍﻟﹾﻌﺎﺹﹺ ﻳﻘﹸﻮﻝﹸ :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ
ﺍﻟﻠﱠﻪ " : ﺇﹺﻥﱠ ﺍﻟﻠﱠﻪ ﺳﻴﺨﻠﱢﺺ ﺭﺟﻠﹰﺎ ﻣﻦ ﺃﹸﻣﺘﻲ ﻋﻠﹶﻰ ﺭﺀُﻭﺱﹺ ﺍﻟﹾﺨﻠﹶﺎﺋﻖﹺ ﻳﻮﻡ ﺍﻟﹾﻘﻴﺎﻣﺔ ﻓﹶﻴﻨﺸﺮ ﻋﻠﹶﻴﻪ ﺗﺴﻌﺔﹰ ﻭﺗﺴﻌﲔ ﺳﺠﹺﻠﺎ ﻛﹸﻞﱡ ﺳﺠﹺﻞﱟ
ﻣﺜﹾﻞﹸ ﻣ ﺪ ﺍﻟﹾﺒﺼﺮﹺ ،ﺛﹸﻢ ﻳﻘﹸﻮﻝﹸ :ﺃﹶﺗﻨﻜﺮ ﻣﻦ ﻫﺬﹶﺍ ﺷﻴﺌﹰﺎ ؟ ﺃﹶﻇﹶﻠﹶﻤﻚ ﻛﹶﺘﺒﺘﻲ ﺍﻟﹾﺤﺎ ﻓﻈﹸﻮﻥﹶ ؟ ﻓﹶﻴﻘﹸﻮﻝﹸ :ﻟﹶﺎ ﻳﺎ ﺭﺏ ﻓﹶﻴﻘﹸﻮﻝﹸ :ﺃﹶﻓﹶﻠﹶﻚ ﻋﺬﹾﺭ ؟
ﻓﹶﻴﻘﹸﻮﻝﹸ :ﻟﹶﺎ ﻳﺎ ﺭﺏ ،ﻓﹶﻴﻘﹸﻮﻝﹸ :ﺑﻠﹶﻰ ،ﺇﹺﻥﱠ ﻟﹶﻚ ﻋﻨﺪﻧﺎ ﺣﺴﻨﺔﹰ ﻓﹶﺈﹺﻧﻪ ﻟﹶﺎ ﻇﹸﻠﹾﻢ ﻋﻠﹶﻴﻚ ﺍﻟﹾﻴﻮﻡ ،ﻓﹶﺘﺨﺮﺝ ﺑﹺﻄﹶﺎﻗﹶﺔﹲ ﻓﻴﻬﺎ ﺃﹶﺷﻬﺪ ﺃﹶﻥﹾ ﻟﹶﺎ ﺇﹺﻟﹶﻪ ﺇﹺﻟﱠﺎ
ﺍﻟﻠﱠﻪ ﻭﺃﹶ ﺷﻬﺪ ﺃﹶﻥﱠ ﻣﺤﻤﺪﺍ ﻋﺒﺪﻩ ﻭﺭﺳﻮﻟﹸﻪ ،ﻓﹶﻴﻘﹸﻮﻝﹸ :ﺍﺣﻀﺮ ﻭﺯﻧﻚ ،ﻓﹶﻴﻘﹸﻮﻝﹸ :ﻳﺎ ﺭﺏ ﻣﺎ ﻫﺬﻩ ﺍﻟﹾﺒﹺﻄﹶﺎﻗﹶﺔﹸ ﻣﻊ ﻫﺬﻩ ﺍﻟﺴﺠﹺﻠﱠﺎﺕ ؟
ﻓﹶﻘﹶﺎﻝﹶ :ﹺﺇﻧﻚ ﻟﹶﺎ ﺗﻈﹾﻠﹶﻢ ،ﻗﹶﺎﻝﹶ :ﻓﹶﺘﻮﺿﻊ ﺍﻟﺴﺠﹺﻠﱠﺎﺕ ﻓﻲ ﻛﹶﻔﱠﺔ ﻭﺍﻟﹾﺒﹺﻄﹶﺎﻗﹶﺔﹸ ﻓﻲ ﻛﹶﻔﱠﺔ ،ﻓﹶﻄﹶﺎﺷﺖ ﺍﻟﺴﺠﹺﻠﱠﺎﺕ ﻭﺛﹶﻘﹸﻠﹶﺖ ﺍﻟﹾﺒﹺﻄﹶﺎﻗﹶﺔﹸ ،ﻓﹶﻠﹶﺎ
ﻳﺜﹾﻘﹸﻞﹸ ﻣ ﻊ ﺍﺳﻢﹺ ﺍﻟﻠﱠﻪ ﺷﻲﺀٌ " ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻯ ٢٥٨٢ﻭﺻﺤﺤﻪ ﺍﻻﻟﺒﺎﱏ
• ﻗﺎﻝ ﺍﳌﹸﺮﺟﺌﺔ :ﻭﱂ ﻳﺬﻛﺮ ﰱ ﺍﻟﺒﻄﺎﻗﺔ ﻏﲑ ﺍﻟﺸﻬﺎﺩﺓ ﻭﻟﻮ ﻛﺎﻥ ﻣﻌﻬﺎ ﻏﲑﻫﺎ ﻣﻦ ﺃﻋﻤﺎﻝ ﺍﳉﻮﺍﺭﺡ ﻟﻘﺎﻝ ،ﻓﺪﻝ ﺍﳊﺪﻳﺚ ﻋﻠﻰ
ﺃﻥ ﺍﻟﺸﻬﺎﺩﺓ ﻭﺣﺪﻫﺎ ﺑﻐﲑ ﺻﻼﺓ ﻭﻻ ﻋﻤﻞ ﺗﻨﺠﻰ ﺻﺎﺣﺒﻬﺎ ﻣﻦ ﺍﻟﻨﺎﺭ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ .
ﺃﻳﻬﺎ ﺍﳌﹸﺮﺟﺌﺔ ﻫﻞ ﺗﺸﺘﺮﻃﻮﺍ ﻟﻜﻠﻤﺔ ) ﻻ ﺇﻟﻪ ﺍﻻ ﺍﷲ ( ﺷﻰﺀ ﻣﻌﻬﺎ ﺃﻡ ﺍﻟﺘﻠﻔﻆ ﺎ ﻓﻘﻂ ﻫﻮ ﺍﳌﻘﺼﻮﺩ ﰱ ﺣﺪﻳﺚ ﺍﻟﺒﻄﺎﻗﺔ ؟
ﻭﻫﻞ ﺗﺸﺘﺮﻃﻮﺍ ﻋﺪﻡ ﺇﺗﻴﺎﻧﻪ ﺑﺎﻟﺸﺮﻙ ﻭﺍﻟﻜﻔﺮ ﺍﻻﻛﱪ ﺃﻡ ﺃﻥ ﺫﻟﻚ ﻻ ﻳﻀﺮ ﺑﺸﻰﺀ ﻣﻊ ﻛﻠﻤﺔ ﺍﻟﺘﻮﺣﻴﺪ )ﻻ ﺇﻟﻪ ﺍﻻ ﺍﷲ ( ؟
ﻗﺎﻟﺖ ﺍﳌﹸﺮﺟﺌﺔ :ﻧﺸﺘﺮﻁ ﺃﻥ ﻳﻜﻮﻥ ﻗﺎﳍﺎ ﻋﻠﻰ ﻋﻠﻢ ﻭﺑﺼﺪﻕ ﻭﻳﻘﲔ ﻭﻗﺒﻮﻝ ﺃﻯ ) ﺍﻻﻗﺮﺍﺭ ( ﻣﻊ ﺧﻠﻮﻩ ﻣﻦ ﺍﻟﺸﺮﻙ
• ﻗﺎﻝ ﺃﻫﻞ ﺍﻟﺴﻨﺔ :ﺃﻳﻬﺎ ﺍﳌﹸﺮﺟﺌﺔ ﻣﻦ ﺃﻳﻦ ﻟﻜﻢ ﺇﺷﺘﺮﺍﻁ ﺍﻟﻌﻠﻢ ﻭ ﺍﻟﺼﺪﻕ ﻭ ﺍﻟﻴﻘﲔ ﻭ ﺍﻟﻘﺒﻮﻝ ﻭ ﻋﺪﻡ ﺍﻟﺸﺮﻙ ؟ !!!
ﻓﺎﳊﺪﻳﺚ ﻟﻴﺲ ﻓﻴﻪ ﺫﻟﻚ ﻭﱂ ﻳﺬﻛﺮ ﺍﻟﻨﱮ ﻫﻨﺎ ﺳﻮﻯ ﻛﻠﻤﺔ ) ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ( ﻭﻟﻴﺲ ﰱ ﺍﳊﺪﻳﺚ ﺇﺷﺎﺭﺓ ﺇﱃ ﺫﻟﻚ !!!
ﻗﺎﻟﺖ ﺍﳌﹸﺮﺟﺌﺔ :ﺑﺪﻻﻟﺔ ﺍﻟﻨﺼﻮﺹ ﺍﻷﺧﺮﻯ ﻣﺜﻞ ) ﺇﹺﻥﱠ ﺍﻟﻠﱠﻪ ﻻ ﻳﻐﻔﺮ ﺃﹶﻥﹾ ﻳﺸﺮﻙ ﺑﹺﻪ ﻭﻳﻐﻔﺮ ﻣﺎ ﺩﻭﻥﹶ ﺫﹶﻟﻚ ﻟﻤﻦ ﻳﺸﺎﺀ ( ﺍﻟﻨﺴﺎﺀ ٤٨
ﻭﻛﺬﻟﻚ ﺍﻻﺣﺎﺩﻳﺚ ﺍﻟﱴ ﺟﺎﺀﺕ ﻓﻴﻬﺎ ﺫﻛﺮ ﺍﻟﺸﻬﺎﺩﺓ ﻭﻣﻌﻬﺎ ﺍﺷﺘﺮﺍﻁ ﻛـ ﻗﻮﻝ ﺍﻟﻨﱮ " : ﻣﻦ ﻣﺎﺕ ﻭﻫﻮ ﻳﻌﻠﹶﻢ ﺃﹶﻧﻪ ، ﻟﹶﺎ
ﺇﹺﻟﹶﻪ ﺇﹺﻟﱠﺎ ﺍﻟﻠﱠﻪ ، ﺩﺧﻞﹶ ﺍﻟﹾﺠﻨﺔﹶ " .ﻣﺴﻠﻢ ٢٨
ﻭﺣﺪﻳﺚ ﻣﻌﺎﺫ ﺑﻦ ﺟﺒﻞ ﻗﺎﻝ ﺍﻟﻨﱮ " ﻣﺎ ﻣﻦ ﺃﹶﺣﺪ ﻳﺸﻬﺪ ﺃﹶﻥﹾ ﻟﹶﺎ ﺇﹺﻟﹶﻪ ﺇﹺﻟﱠﺎ ﺍﻟﻠﱠﻪ ﻭﺃﹶﻥﱠ ﻣﺤﻤﺪﺍ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪ ﺻﺪﻗﹰﺎ ﻣﻦ ﻗﹶﻠﹾﺒﹺﻪ ﺇﹺﻟﱠﺎ
ﺣ ﺮﻣﻪ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻰ ﺍﻟﻨﺎﺭﹺ " ﺍﻟﺒﺨﺎﺭﻯ ١٢٨
ﻭﻗﻮﻝ ﺍﻟﻨﱮ " ﺃﹶﺷﻬﺪ ﺃﹶﻥﹾ ﻟﹶﺎ ﺇﹺﻟﹶﻪ ﺇﹺﻟﱠﺎ ﺍﻟﻠﱠﻪ ﻭﺃﹶﻧﻲ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪ ، ﻟﹶﺎ ﻳﻠﹾﻘﹶﻰ ﺍﻟﻠﱠﻪ ﺑﹺﻬﹺﻤﺎ ﻋﺒﺪ ﻏﹶﻴﺮ ﺷﺎﻙ ﻓﻴﻬﹺﻤﺎ ،ﺇﹺﻟﱠﺎ ﺩﺧﻞﹶ ﺍﻟﹾﺠﻨﺔﹶ " ﻣﺴﻠﻢ ٢٩
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ﻭﺍﺷﺘﺮﺍﻁ ﺍﻟﻘﺒﻮﻝ ﻗﻮﻝ ﺍﻟﻨﱮ " ﺃﹸﻣﺮﺕ ﺃﹶﻥﹾ ﺃﹸﻗﹶﺎﺗﻞﹶ ﺍﻟﻨﺎﺱ ، ﺣﺘﻰ ﻳﺸﻬﺪﻭﺍ ﺃﹶﻥﹾ ،ﻟﹶﺎ ﺇﹺﻟﹶﻪ ﺇﹺﻟﱠﺎ ﺍﻟﻠﱠﻪ ، ﻭﻳﺆﻣﻨﻮﺍ ﺑﹺﻲ ﻭﺑﹺﻤﺎ ﺟﹺﺌﹾﺖ
ﺑﹺﻪ ، ﻓﹶﺈﹺﺫﹶﺍ ﻓﹶﻌﻠﹸﻮﺍ ﺫﹶﻟﻚ ، ﻋﺼﻤﻮﺍ ﻣﻨﻲ ،ﺩﻣﺎﺀَﻫﻢ ، ﻭﺃﹶﻣﻮﺍﻟﹶﻬﻢ ﺇﹺﻟﱠﺎ ﺑﹺﺤﻘﱢﻬﺎ ،ﻭﺣﺴﺎﺑﻬﻢ ﻋﻠﹶﻰ ﺍﻟﻠﱠﻪ " ﻣﺴﻠﻢ ٢٣
• ﻗﺎﻝ ﺃﻫﻞ ﺍﻟﺴﻨﺔ :ﻳﺎ ﺃﻳﻬﺎ ﺍﳌﹸﺮﺟﺌﺔ ﺃﻭﻻﹰ :ﻫﺬﺍ ﺇﻋﺘﺮﺍﻑ ﻣﻨﻜﻢ ﺑﺄﻥ ﺍﳊﺪﻳﺚ ﻣﺘﺸﺎﺑﻪ ﻭﻣﻄﻠﻖ ﳛﺘﺎﺝ ﺇﱃ ﺃﻥ ﻳﺮﺩ ﺇﱃ ﺍﳌﹸﺤﻜﻢ
ﻭﻳﻘﻴﺪ ﺑﺒﺎﻗﻰ ﺍﻟﻨﺼﻮﺹ ﺍﻻﺧﺮﻯ ،ﻳﺎ ﺃﻫﻞ ﺍﻻﺭﺟﺎﺀ ﻧﻘﻮﻝ ﻟﻜﻢ :
) ﺃﹶﻓﹶﺘﺆﻣﻨﻮﻥﹶ ﺑﹺﺒﻌﺾﹺ ﺍﻟﹾﻜﺘﺎﺏﹺ ﻭﺗﻜﹾﻔﹸﺮﻭﻥﹶ ﺑﹺﺒﻌﺾﹴ ( ،ﻛﻴﻒ ﺗﺄﺧﺬﻭﻥ ﺑﻌﺾ ﺍﻟﺸﺮﻭﻁ ﻭﺗﺘﺮﻛﻮﻥ ﺑﻌﻀﻬﺎ
ﻭﻟﻜﻦ ﺻﺪﻕ ﺭﰉ ﺇﺫ ﻳﻘﻮﻝ ) ﻓﹶﺄﹶﻣﺎ ﺍﻟﱠﺬﻳﻦ ﻓﻲ ﻗﹸﻠﹸﻮﺑﹺﻬﹺﻢ ﺯﻳﻎﹲ ﻓﹶﻴﺘﺒﹺﻌﻮﻥﹶ ﻣﺎ ﺗﺸﺎﺑﻪ ﻣﻨﻪ ( ﺍﻝ ﻋﻤﺮﺍﻥ ٧
ﻳﺎ ﺃﻫﻞ ﺍﻻﺭﺟﺎﺀ ﻫﺬﻩ ﺷﺮﻭﻁ ) ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ( ﲦﺎﻧﻴﺔ ﺷﺮﻭﻁ ﻛﻠﻬﺎ ﺟﺎﺀﺕ ﰱ ﻧﺼﻮﺹ ﻧﺒﻮﻳﺔ ) ﺍﻟﺴﻨﺔ ( ﻭﺟﺎﺀﺕ ﻣﺤﻜﻤﺔ
ﻓﻜﻴﻒ ﺗﻘﺘﺼﺮﻭﻥ ﻋﻠﻰ ﻣﺎ ﻳﻮﺍﻓﻖ ﻫﻮﺍﻛﻢ ﻣﻨﻬﺎ ؟ !!!
ﻭﺿﺪ ﺍﻟﻌﻠﻢ ﺍﳉﻬﻞ ﻭﻫﻮ ﻧﺎﻗﺾ ﻟﻠﺸﻬﺎﺩﺓ ،ﻓﻤﻦ ﺗﻠﻔﻆ ﺎ ) ﺍﻟﺸﻬﺎﺩﺓ ( ﻭﻫﻮ ﻻ ﻳﻌﺮﻑ ﻣﻌﻨﺎﻫﺎ ﻭﻣﻘﺘﻀﺎﻫﺎ ﻓﺈﺎ ﻻ ﺗﻨﻔﻌﻪ
ﻭﺿﺪ ﺍﻟﻴﻘﲔ ﺍﻟﺸﻚ ﻭﺍﻟﻈﻦ ﻭﺍﻟﺮﻳﺐ ﻭﺍﻟﺘﺮﺩﺩ ﻭﺍﻟﻮﻫﻢ ﻭﻛﻞ ﻣﺎ ﻧﺰﻝ ﻋﻦ ﻣﺮﺗﺒﺔ ﻋﻠﻢ ﺍﻟﻴﻘﲔ ﻓﻬﻮ ﻧﺎﻗﺾ ﻟﻠﺸﻬﺎﺩﺓ ،ﻭﺍﻟﺪﻟﻴﻞ
ﻗﻮﻝ ﺍﷲ " ﺇﹺﻧﻤﺎ ﺍﻟﹾﻤﺆﻣﻨﻮﻥﹶ ﺍﻟﱠﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺑﹺﺎﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﻪ ﺛﹸﻢ ﻟﹶﻢ ﻳﺮﺗﺎﺑﻮﺍ " ﺍﳊﺠﺮﺍﺕ ١٥
ﻭﻗﻮﻝ ﺍﻟﻨﱮ " ﺃﹶﺷﻬﺪ ﺃﹶﻥﹾ ﻟﹶﺎ ﺇﹺﻟﹶﻪ ﺇﹺﻟﱠﺎ ﺍﻟﻠﱠﻪ ﻭﺃﹶﻧﻲ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪ ، ﻟﹶﺎ ﻳﻠﹾﻘﹶﻰ ﺍﻟﻠﱠﻪ ﺑﹺﻬﹺﻤﺎ ﻋﺒﺪ ﻏﹶﻴﺮ ﺷﺎﻙ ﻓﻴﻬﹺﻤﺎ ،ﺇﹺﻟﱠﺎ ﺩﺧﻞﹶ ﺍﻟﹾﺠﻨﺔﹶ " ﻣﺴﻠﻢ ٢٩
ﻭﺿﺪ ﺍﻻﺧﻼﺹ ﺍﻟﺸﺮﻙ ﻭﻫﻮ ﻧﺎﻗﺾ ﻟﻠﺸﻬﺎﺩﺓ ،ﻭﺗﺮﻙ ﺍﻟﺼﻼﺓ ﺷﺮﻙ ﻗﺎﻝ " ﻭﺃﹶﻗﻴﻤﻮﺍ ﺍﻟﺼﻼﺓﹶ ﻭﻻ ﺗﻜﹸﻮﻧﻮﺍ ﻣﻦ ﺍﻟﹾﻤﺸﺮﹺﻛﲔ " ﺍﻟﺮﻭﻡ ٣١
ﻭﺍﻟﻨﱮ ﻗﺎﻝ » ﺇﹺﻥﱠ ﺑﻴﻦ ﺍﻟﺮﺟﻞﹺ ﻭﺑﻴﻦ ﺍﻟﺸﺮﻙ ﻭﺍﻟﹾﻜﹸﻔﹾﺮﹺ ﺗﺮﻙ ﺍﻟﺼﻼﹶﺓ « ﻭﺍﻟﺸﺮﻙ ﰱ ﺗﺮﻙ ﺍﻟﺼﻼﺓ ﺃﻛﱪ ﻟﻴﺲ ﻟﻪ ﺻﺎﺭﻑ ﺍﱃ ﺍﻻﺻﻐﺮ
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" -٤ﺍﻟﺼﺪﻕ ﺍﳌﹸﻨﺎﰱ ﻟﻠﺘﻜﺬﻳﺐ "
ﻭﺍﻟﺪﻟﻴﻞ ﻗﻮﻝ ﺍﻟﻨﱮ ﰱ ﺣﺪﻳﺚ ﻣﻌﺎﺫ ﺑﻦ ﺟﺒﻞ " ﻣﺎ ﻣﻦ ﺃﹶﺣﺪ ﻳﺸ ﻬﺪ ﺃﹶﻥﹾ ﻟﹶﺎ ﺇﹺﻟﹶﻪ ﺇﹺﻟﱠﺎ ﺍﻟﻠﱠﻪ ﻭﺃﹶﻥﱠ ﻣﺤﻤﺪﺍ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪ ﺻﺪﻗﹰﺎ
ﻣﻦ ﻗﹶﻠﹾﺒﹺﻪ ﺇﹺﻟﱠﺎ ﺣﺮﻣﻪ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻰ ﺍﻟﻨﺎﺭﹺ " ﺍﻟﺒﺨﺎﺭﻯ ١٢٨
ﻭﺿﺪ ﺍﻟﺼﺪﻕ ﺍﻟﻜﺬﺏ ﻭﺍﻟﺘﻜﺬﻳﺐ ﻭﻫﻮ ﻧﺎﻗﺾ ﻟﻠﺸﻬﺎﺩﺓ ،ﻭﺗﺮﻙ ﺍﻟﺼﻼﺓ ﺗﻜﺬﻳﺐ ،ﻭﺍﻟﺪﻟﻴﻞ ﻗﻮﻝ ﺍﷲ " ﻭﺇﹺﺫﹶﺍ ﻗﻴﻞﹶ
ﻛﻌﻮﺍ ﻟﹶﺎ ﻳﺮﻛﹶﻌﻮﻥﹶ )( ﻭﻳﻞﹲ ﻳﻮﻣﺌﺬ ﻟﻠﹾﻤﻜﹶﺬﱢﺑﹺﲔ () ﻓﹶﺒﹺﺄﹶﻱ ﺣﺪﻳﺚ ﺑﻌﺪﻩ ﻳﺆﻣﻨﻮﻥﹶ " ﺍﳌﺮﺳﻼﺕ ٥٠ ، ٤٩ ، ٤٨
ﻟﹶﻬﻢ ﺍﺭ ﹶ
ﻓﺠﻌﻞ ﺍﷲ ﻣﻦ ﻻ ﻳﺼﻠﻰ ﻣﻜﺬﺏ ﻣﻦ ﺍﺮﻣﲔ ﻭﺍﺮﻣﲔ ﻫﻢ ﺍﻟﻜﻔﺎﺭ ﻛﻔﺮ ﺃﻛﱪ ،ﰒ ﻗﺎﻝ ﺍﷲ ﺃﻯ ﺇﳝﺎﻥ ﻫﺬﺍ ﺍﳌﺰﻋﻮﻡ ﺑﻐﲑ ﺻﻼﺓ
ﻭﺍﻟﺪﻟﻴﻞ ﻗﻮﻝ ﺍﻟﻨﱮ " ﺛﹶﻠﹶﺎﺙﹲ ﻣﻦ ﻛﹸﻦ ﻓﻴﻪ ﻭﺟﺪ ﺣﻠﹶﺎﻭﺓﹶ ﺍﻟﹾﺈﹺﳝﺎﻥ ، ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﹸﻪ ﺃﹶﺣﺐ ﺇﹺﻟﹶﻴﻪ ﻣﻤﺎ ﺳﻮﺍﻫﻤﺎ ،ﻭﹶﺃﻥﹾ
ﺐ ﺍﻟﹾﻤﺮﺀَ ﻟﹶﺎ ﻳﺤﺒﻪ ﺇﹺﻟﱠﺎ ﻟﻠﱠﻪ ، ﻭﺃﹶﻥﹾ ﻳﻜﹾﺮﻩ ﺃﹶﻥﹾ ﻳﻌﻮﺩ ﻓﻲ ﺍﻟﹾﻜﹸﻔﹾﺮﹺ ﻛﹶﻤﺎ ﻳﻜﹾﺮﻩ ﺃﹶﻥﹾ ﻳﻘﹾﺬﹶﻑ ﻓﻲ ﺍﻟﻨﺎﺭﹺ " ﺍﻟﺒﺨﺎﺭﻯ ١٦
ﻳﺤ
ﻭﺿﺪ ﺍﶈﺒﺔ ﺍﻟﺒﻐﺾ ) ﺍﻟﻜﺮﺍﻫﻴﺔ ( ﻭﻫﻰ ﻧﺎﻗﻀﺔ ﻟﻠﺸﻬﺎﺩﺓ ﻗﺎﻝ " ﺫﹶﻟﻚ ﺑﹺﺄﹶﻧﻬﻢ ﻛﹶﺮﹺﻫﻮﺍ ﻣﺎ ﺃﹶﻧﺰﻝﹶ ﺍﻟﻠﱠﻪ ﻓﹶﺄﹶﺣﺒﻂﹶ ﺃﹶﻋﻤﺎﻟﹶﻬﻢ " ﳏﻤﺪ ٩
ﻭﻗﺎﻝ " ﻭﻣﻦ ﺍﻟﻨﺎﺱﹺ ﻣﻦ ﻳﺘﺨﺬﹸ ﻣﻦ ﺩﻭﻥ ﺍﻟﻠﱠﻪ ﺃﹶﻧﺪﺍﺩﺍﹰ ﻳﺤﺒﻮﻧﻬﻢ ﻛﹶﺤﺐ ﺍﻟﻠﱠﻪ ﻭﺍﻟﱠﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺃﹶﺷﺪ ﺣﺒﺎﹰ ﻟﻠﱠﻪ ﻭﻟﹶﻮ ﻳﺮﻯ ﺍﻟﱠﺬﻳﻦ
ﻇﹶﻠﹶﻤﻮﺍ ﹺﺇﺫﹾ ﻳﺮﻭﻥﹶ ﺍﻟﹾﻌﺬﹶﺍﺏ ﺃﹶﻥﱠ ﺍﻟﹾﻘﹸﻮﺓﹶ ﻟﻠﱠﻪ ﺟﻤﻴﻌﺎﹰ ﻭﺃﹶﻥﱠ ﺍﻟﻠﱠﻪ ﺷﺪﻳﺪ ﺍﻟﹾﻌﺬﹶﺍﺏﹺ " ﺍﻟﺒﻘﺮﺓ ١٦٥
ﻓﻬﺆﻻﺀ ﺍﻟﺬﻳﻦ ﺑﻴﻦ ﺍﷲ ﺷﺄﻢ ﰱ ﻫﺬﻩ ﺍﻵﻳﺔ ﳛﺒﻮﻥ ﺍﷲ ،ﻭﻟﻜﻨﻬﻢ ﳛﺒﻮﻥ ﻣﻌﻪ ﻏﲑﻩ ﻣﺜﻞ ﳏﺒﺘﻪ ﻋﻠﻰ ﺃﺣﺪ ﺍﻟﺘﻔﺴﲑﻳﻦ ،ﻭﻣﻊ
ﺫﻟﻚ ﲰﺎﻫﻢ ﺍﷲ ﻇﺎﳌﲔ ،ﻭﺍﻟﻈﻠﻢ ﻫﻨﺎ ﲟﻌﲎ ﺍﻟﺸﺮﻙ ﺑﺪﻟﻴﻞ ﻗﻮﻟﻪ ﰱ ﺍﻵﻳﺔ ﺍﻟﱴ ﺗﻠﻴﻬﺎ " ﻭﻣﺎ ﻫﻢ ﺑﹺﺨﺎﺭﹺﺟﹺﲔ ﻣﻦ ﺍﻟﻨﺎﺭﹺ " ﺍﻟﺒﻘﺮﺓ ١٦٧
ﻓﺈﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﻫﻮ ﺷﺄﻥ ﻣﻦ ﺃﺣﺐ ﺍﷲ ،ﻭﺃﺣﺐ ﻣﻌﻪ ﻏﲑﻩ ﻣﺜﻞ ﺣﺒﻪ ،ﻓﻜﻴﻒ ﲟﻦ ﺃﺣﺐ ﻏﲑ ﺍﷲ ﻭﻛﺮﻩ ﺍﷲ ،ﻭﺣﺎﺭﺏ ﺍﷲ
ﻭﺍﻟﺪﻟﻴﻞ ﻗﻮﻝ ﺍﷲ " ﻭﻣﻦ ﻳﺴﻠﻢ ﻭﺟﻬﻪ ﺇﹺﻟﹶﻰ ﺍﻟﻠﱠﻪ ﻭﻫﻮ ﻣﺤﺴِﻦ ﻓﹶﻘﹶﺪ ﺍﺳﺘﻤﺴﻚ ﺑﹺﺎﻟﹾﻌﺮﻭﺓ ﺍﻟﹾﻮﺛﹾﻘﹶﻰ " ﻟﻘﻤﺎﻥ ٢٢
ﻭﺫﻟﻚ ﺑﺄﻥ ﻳﻨﻘﺎﺩ ﳌﺎ ﺩﻟﺖ ﻋﻠﻴﻪ ﻛﻠﻤﺔ ﻻ ﺍﻟﻪ ﺍﻻ ﺍﷲ ،ﺑﺄﺩﺍﺀ ﺣﻘﻮﻗﻬﺎ ﻭﻫﻰ ﺍﻷﻋﻤﺎﻝ ﺍﻟﻮﺍﺟﺒﺔ ﻣﻦ ﺃﻋﻤﺎﻝ ﺍﳉﻮﺍﺭﺡ ،ﺇﺧﻼﺻﺎﹰ
ﷲ ﻭﻃﻠﺒﺎﹰ ﳌﺮﺿﺎﺗﻪ ، ﻭﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻻﻧﻘﻴﺎﺩ ﻭﺍﻟﻘﺒﻮﻝ ،ﺃﻥ ﺍﻟﻘﺒﻮﻝ ﺇﻇﻬﺎﺭ ﺻﺤﺔ ﻣﻌﲎ ﺫﻟﻚ ﺑﺎﻟﻘﻮﻝ ) ﻗﻮﻝ ﺍﻟﻠﺴﺎﻥ ( .
ﺃﻣﺎ ﺍﻻﻧﻘﻴﺎﺩ ﻓﻬﻮ ﺍﻻﺗﺒﺎﻉ ﺑﺎﻷﻓﻌﺎﻝ ) ﺃﻋﻤﺎﻝ ﺍﳉﻮﺍﺭﺡ ( ،ﻭﻛﻼﳘﺎ ﺷﺮﻁ ﻟﻠﺸﻬﺎﺩﺓ ،ﻭﻻ ﻳﻐﲎ ﺃﺣﺪﳘﺎ ﻋﻦ ﺍﻻﺧﺮ .
ﻭﺿﺪ ﺍﻻﻧﻘﻴﺎﺩ ﺍﻟﺘﺮﻙ ﻭﻫﻮ ﻧﺎﻗﺾ ﻟﻠﺸﻬﺎﺩﺓ ﻭﺍﻟﺪﻟﻴﻞ ﻗﻮﻝ ﺍﷲ " ﻓﹶﻼ ﺻﺪﻕ ﻭﻻ ﺻﻠﱠﻰ )( ﻭﻟﹶﻜﻦ ﻛﹶﺬﱠﺏ ﻭﺗﻮﻟﱠﻰ " ﺍﻟﻘﻴﺎﻣﺔ ٣٢ ، ٣١
ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﻋﻦ ﻫﺬﻩ ﺍﻵﻳﺎﺕ " ﻓﻠﻤﺎ ﻛﺎﻥ ﺍﻹﺳﻼﻡ ﺗﺼﺪﻳﻖ ﺍﳋﱪ ،ﻭﺍﻻﻧﻘﻴﺎﺩ ﻟﻸﻣﺮ ،ﺟﻌﻞ ﺳﺒﺤﺎﻧﻪ ﻟﻪ ﺿﺪﻳﻦ :
ﻋﺪﻡ ﺍﻟﺘﺼﺪﻳﻖ ،ﻭﻋﺪﻡ ﺍﻟﺼﻼﺓ ،ﻭﻗﺎﺑﻞ ﺍﻟﺘﺼﺪﻳﻖ ﺑﺎﻟﺘﻜﺬﻳﺐ ،ﻭﺍﻟﺼﻼﺓ ﺑﺎﻟﺘﻮﱃ ﻓﻘﺎﻝ } -:ﻭﻟﹶﻜﻦ ﻛﹶﺬﱠﺏ ﻭﺗﻮﻟﱠﻰ {
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ﻓﻜﻤﺎ ﺃﻥ ﺍﳌﹸﻜﺬﺏ ﻛﺎﻓﺮ ،ﻓﺎﳌﺘﻮﱃ ﻋﻦ ﺍﻟﺼﻼﺓ ﻛﺎﻓﺮ ،ﻓﻜﻤﺎ ﻳﺰﻭﻝ ﺍﻹﺳﻼﻡ ﺑﺎﻟﺘﻜﺬﻳﺐ ﻳﺰﻭﻝ ﺑﺎﻟﺘﻮﱃ ﻋﻦ ﺍﻟﺼﻼﺓ .ﺍﻫـ
ﺍﻟﺼﻼﺓ ﻭﺣﻜﻢ ﺗﺎﺭﻛﻬﺎ ﺹ ، ٤٨ﻻﺑﻦ ﻗﻴﻢ ﺍﳉﻮﺯﻳﺔ ،ﻁ /ﻣﻜﺘﺒﺔ ﺍﻟﺜﻘﺎﻓﺔ ،ﺑﺎﳌﺪﻳﻨﺔ ،ﺍﻟﺴﻌﻮﻳﺔ
ﻣﺴﻠﻢ ٨٥ ، ٨٤ ﻭﺍﻟﺪﻟﻴﻞ ﻗﻮﻝ ﺍﻟﻨﱮ " ﺇﹺﻥﱠ ﺑﻴﻦ ﺍﻟﺮﺟﻞﹺ ،ﻭﺑﻴﻦ ﺍﻟﺸﺮﻙ ﻭﺍﻟﹾﻜﹸﻔﹾﺮﹺ ،ﺗﺮﻙ ﺍﻟﺼﻠﹶﺎﺓ"
ﻭﻗﻮﻝ ﺍﻟﻨﱮ " ﺍﻟﹾﻌﻬﺪ ﺍﻟﱠﺬﻱ ﺑﻴﻨﻨﺎ ﻭﺑﻴﻨﻬﻢ ﺍﻟﺼﻠﹶﺎﺓﹸ ﻓﹶﻤﻦ ﺗﺮﻛﹶﻬﺎ ﻓﹶﻘﹶﺪ ﻛﹶﻔﹶﺮ ." ﺭﻭﺍﻩ ﺃﲪﺪ ٢٢٤٢٧ﻭﺻﺤﺤﻪ ﺍﻻﻟﺒﺎﱏ
ﻭﻗﻮﻝ ﺍﻟﻨﱮ " ﻣﻦ ﺗﺮﻙ ﺻﻠﹶﺎﺓﹶ ﺍﻟﹾﻌﺼﺮﹺ ﻓﹶﻘﹶﺪ ﺣﺒﹺﻂﹶ ﻋﻤﻠﹸﻪ " ﺍﻟﺒﺨﺎﺭﻯ ٥٢٣
ﻭﺗﺮﻙ ﺍﻟﺼﻼﺓ ﻛﹸﻔﺮ ﺃﻛﱪ ﻣﺨﺮﺝ ﻣﻦ ﺍﳌﻠﺔ ،ﻟﻴﺲ ﻟﻪ ﺻﺎﺭﻑ ﻣﻦ ﻛﻼﻡ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺍﱃ ﺍﻟﻜﻔﺮ ﺍﻻﺻﻐﺮ .
ﻭﺍﻟﺪﻟﻴﻞ ﻗﻮﻝ ﺍﷲ " ﻋﻦ ﺍﳌﺆﻣﻨﲔ ﻭﺍﻣﺘﺜﺎﳍﻢ ،ﻭﻗﺒﻮﳍﻢ ،ﻭﻋﺪﻡ ﺭﺩﻫﻢ " ﺁ ﻣﻦ ﺍﻟﺮﺳﻮﻝﹸ ﺑﹺﻤﺎ ﺃﹸﻧﺰﹺﻝﹶ ﺇﹺﻟﹶﻴﻪ ﻣﻦ ﺭﺑﻪ ﻭﺍﻟﹾﻤﺆﻣﻨﻮﻥﹶ ﻛﹸﻞﱞ
ﺁﻣﻦ ﺑﹺﺎﻟﻠﱠ ﻪ ﻭﻣﻼﺋﻜﹶﺘﻪ ﻭﻛﹸﺘﺒﹺﻪ ﻭﺭﺳﻠﻪ ﻻ ﻧﻔﹶﺮﻕ ﺑﻴﻦ ﺃﹶﺣﺪ ﻣﻦ ﺭﺳﻠﻪ ﻭﻗﹶﺎﻟﹸﻮﺍ ﺳﻤﻌﻨﺎ ﻭﺃﹶﻃﹶﻌﻨﺎ ﻏﹸﻔﹾﺮﺍﻧﻚ ﺭﺑﻨﺎ ﻭﺇﹺﻟﹶﻴﻚ ﺍﻟﹾﻤﺼﲑ " ﺍﻟﺒﻘﺮﺓ ٢٨٥
ﻭﺍﻟﺪﻟﻴﻞ ﻗﻮﻝ ﺍﻟﻨﱮ " ﺃﹸﻣﺮﺕ ﺃﹶﻥﹾ ﺃﹸﻗﹶﺎﺗﻞﹶ ﺍﻟﻨﺎﺱ ، ﺣﺘﻰ ﻳﺸﻬﺪﻭﺍ ﺃﹶﻥﹾ ،ﻟﹶﺎ ﺇﹺﻟﹶﻪ ﺇﹺﻟﱠﺎ ﺍﻟﻠﱠﻪ ، ﻭﻳﺆﻣﻨﻮﺍ ﺑﹺﻲ ﻭﺑﹺﻤﺎ ﺟﹺﺌﹾﺖ ﺑﹺﻪ ، ﻓﹶﺈﹺﺫﹶﺍ
ﻓﹶﻌﻠﹸﻮﺍ ﺫﹶﻟﻚ ، ﻋﺼﻤﻮﺍ ﻣﻨﻲ ،ﺩﻣﺎﺀَﻫﻢ ، ﻭﺃﹶﻣﻮﺍﻟﹶﻬﻢ ﺇﹺﻟﱠﺎ ﺑﹺﺤﻘﱢﻬﺎ ،ﻭﺣﺴﺎﺑﻬﻢ ﻋﻠﹶﻰ ﺍﻟﻠﱠﻪ " ﻣﺴﻠﻢ ٢٣
ﻭﺿﺪ ﺍﻟﻘﺒﻮﻝ ﺍﻟﺮﺩ ﻭﻫﻮ ﻧﺎﻗﺾ ﻟﻠﺸﻬﺎﺩﺓ ﻭﺍﻟﺪﻟﻴﻞ ﻗﻮﻝ ﺍﷲ " ﺃﹶﻓﹶﺘﺆﻣﻨﻮﻥﹶ ﺑﹺﺒﻌﺾﹺ ﺍﻟﹾﻜﺘﺎﺏﹺ ﻭﺗﻜﹾﻔﹸﺮﻭﻥﹶ ﺑﹺﺒﻌﺾﹴ " ﺍﻟﺒﻘﺮﺓ ٨٥
ﻭﻳﺪﺧﻞ ﰲ ﺍﻟﺮﺩ ﻭﻋﺪﻡ ﺍﻟﻘﺒﻮﻝ ﻣﻦ ﻳﻌﺘﺮﺽ ﻋﻠﻰ ﺑﻌﺾ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ،ﺃﻭ ﺍﳊﺪﻭﺩ ﺍﻟﱴ ﺣﺪﻫﺎ ﺍﷲ ﻛﺎﻟﺬﻳﻦ
ﻳﻌﺘﺮﺿﻮﻥ ﻋﻠﻰ ﺣﺪ ﺍﻟﺴﺮﻗﺔ ﺃﻭ ﺍﻟﺰﻧﺎ ﺃﻭ ﻋﻠﻰ ﺗﻌﺪﺩ ﺍﻟﺰﻭﺟﺎﺕ ﺃﻭ ﺍﳌﻮﺍﺭﻳﺚ ﻭﻣﺎ ﺇﱃ ﺫﻟﻚ ،ﻓﻬﺬﺍ ﻛﻠﻪ ﺩﺍﺧﻞ ﰱ ﺍﻟﺮﺩ
ﻭﻋﺪﻡ ﺍﻟﻘﺒﻮﻝ ،ﻷﻥ ﺍﷲ ﻳﻘﻮﻝ " ﻳﺎ ﺃﹶﻳﻬﺎ ﺍﻟﱠﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺍﺩﺧﻠﹸﻮﺍ ﻓﻲ ﺍﻟﺴﻠﹾﻢﹺ ﻛﹶﺎﻓﱠﺔﹰ " ﺍﻟﺒﻘﺮﺓ ٢٠٨
ﻭﻗﻮﻝ ﺍﷲ " ﻭﻣﺎ ﻛﹶﺎﻥﹶ ﻟﻤﺆﻣﻦﹴ ﻭﻻ ﻣﺆﻣﻨﺔ ﺇﹺﺫﹶﺍ ﻗﹶﻀﻰ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﹸﻪ ﺃﹶﻣﺮﺍﹰ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻟﹶﻬﻢ ﺍﻟﹾﺨﻴﺮﺓﹸ ﻣﻦ ﺃﹶﻣﺮﹺﻫﻢ " ﺍﻷﺣﺰﺍﺏ ٣٦
ﻭﻫﻮ ﺃﻥ ﻳﺘﱪﺃ ﻣﻦ ﻋﺒﺎﺩﺓ ﻏﲑ ﺍﷲ ،ﻭﻳﻌﺘﻘﺪ ﺃﺎ ﺑﺎﻃﻠﺔ ﻛﻤﺎ ﻗﺎﻝ " ﻓﹶﻤﻦ ﻳﻜﹾﻔﹸﺮ ﺑﹺﺎﻟﻄﱠﺎﻏﹸﻮﺕ ﻭﻳﺆﻣﻦ ﺑﹺﺎﷲ ﻓﹶﻘﹶﺪ ﺍﺳﺘﻤﺴﻚ
ﺑﹺﺎﻟﹾﻌﺮﻭﺓ ﺍﻟﹾﻮﺛﹾﻘﹶﻰ " ﺍﻟﺒﻘﺮﺓ ، ٢٥٦ﻭﻗﺎﻝ " ﻭﻟﹶﻘﹶﺪ ﺑﻌﺜﹾﻨﺎ ﻓﻲ ﻛﹸﻞﱢ ﺃﹸﻣﺔ ﺭﺳﻮﻻﹰ ﺃﹶﻥ ﺍﻋﺒﺪﻭﺍﹾ ﺍﷲ ﻭﺍﺟﺘﻨﹺﺒﻮﺍﹾ ﺍﻟﻄﱠﺎﻏﹸﻮﺕ " ﺍﻟﻨﺤﻞ ٣٦
ﻭﺍﻟﻄﺎﻏﻮﺕ :ﺃﺻﻠﻪ ﺍﻟﻄﻐﻴﺎﻥ ﻭﻫﻮ ﳎﺎﻭﺯﺓ ﺍﳊﺪ ،ﻓﺎﻟﻄﺎﻏﻮﺕ ﻫﻮ ﻛﻞ ﻣﺎ ﺟﺎﻭﺯ ﺍﻟﻌﺒﺪ ﺑﻪ ﺣﺪﻩ " ﺃﻯ ﺣﺪ ﺍﻟﻌﺒﻮﺩﻳﺔ "
ﻭﺍﺩﻋﻰ ﻟﻨﻔﺴﻪ ﺻﻔﺔ ﺃﻭ ﺣﻘﺎﹰ ﻣﻦ ﺣﻘﻮﻕ ﺍﻷﻟﻮﻫﻴﺔ ﺃﻭ ﺍﻟﺮﺑﻮﺑﻴﺔ ،ﻓﺎﻟﻄﺎﻏﻮﺕ ﻳﺸﻤﻞ ﻛﻞ ﻣﻦ ﻋﺒﺪ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﻭﻫﻮ ﺭﺍﺽ
ﻭﻣﺜﺎﻝ ﺍﻟﻜﻔﺮ ﺑﺎﻟﻄﺎﻏﻮﺕ ﻭﲨﻴﻊ ﻣﺎ ﻳﻌﺒﺪ ﻣﻦ ﺩﻭﻥ ﺍﷲ :ﻗﻮﻝ ﺇﺑﺮﺍﻫﻴﻢ ﻟﻠﻜﻔﱠﺎﺭ " ﺇﹺﻧﻨﹺﻲ ﺑﺮﺍﺀٌ ﻣﻤﺎ ﺗﻌﺒﺪﻭﻥﹶ * ﺇﹺﻻﹼ ﺍﻟﱠﺬﻱ
ﻓﹶﻄﹶﺮﻧﹺﻲ ﹶﻓﺈﹺﻧﻪ ﺳﻴﻬﺪﻳﻦﹺ " ﺍﻟﺰﺧﺮﻑ ، ٢٧ ، ٢٦ﻓﺎﺳﺘﺜﲎ ﻣﻦ ﻛﻞ ﻣﺎ ﻳﻌﺒﺪ ﺭﺑﻪ ﻓﻘﻂ ،ﻭﻫﺬﻩ ﻫﻰ ﺍﻟﱪﺍﺀﺓ
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ﻭﻗﻮﻟﻪ " ﻓﹶﻤﻦ ﻳﻜﹾﻔﹸﺮ ﺑﺎﻟﻄﺎﻏﻮﺕ ﻭﻳﺆﻣﻦ ﺑﺎﷲ ﻓﹶﻘﹶﺪ ﺍﺳﺘﻤﺴﻚ ﺑﺎﻟﻌﺮﻭﺓ ﺍﻟﻮﺛﻘﻰ " ﺍﻟﺒﻘﺮﺓ ٢٥٦
ﺃﻯ ﻓﻤﻦ ﺧﻠﻊ ﺍﻷﻧﺪﺍﺩ ﻭﺍﻷﻭﺛﺎﻥ ﻭﺍﻻﺩﻳﺎﻥ ﻭﻣﺎ ﻳﺪﻋﻮ ﺇﻟﻴﻪ ﺍﻟﺸﻴﻄﺎﻥ ﻣﻦ ﻋﺒﺎﺩﺓ ﻛﻞ ﻣﺎ ﻳﻌﺒﺪ ﻣﻦ ﺩﻭﻥ ﺍﷲ ،ﻭﻭﺣﺪ ﺍﷲ
ﻓﻌﺒﺪﻩ ﻭﺣﺪﻩ ﻭﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ " ﻓﹶﻘﹶﺪ ﺍﺳﺘﻤﺴﻚ ﺑﹺﺎﻟﹾﻌﺮﻭﺓ ﺍﻟﹾﻮﺛﹾﻘﹶﻰ " ﺃﻯ ﲤﺴﻚ ﻭﺗﺜﺒﺖ ﺑﻜﻠﻤﺔ ﺍﻟﺘﻮﺣﻴﺪ ﻻ ﺍﻟﻪ ﺍﻻ ﺍﷲ
ﺃﻣﺎ ﻣﻦ ﻗﺎﻝ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻭﱂ ﻳﻌﺮﻑ ﻣﻌﻨﺎﻫﺎ ﻭﱂ ﻳﻌﻤﻞ ﲟﻘﺘﻀﺎﻫﺎ ،ﱂ ﻳﻨﻔﻌﻪ ﳎﺮﺩ ﺍﻟﺘﻜﻠﻢ ﺎ ،ﻭﺇﻥ ﺍﺩﻋﻰ ﺃﻧﻪ ﳛﺐ ﺍﷲ ﻭﺭﺳﻮﻟﻪ
ﻓﻬﺬﺍ ﺟﻮﺍﺏ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺃﻢ ﻳﻘﻮﻟﻮﻥ ﻭﻳﻌﻤﻠﻮﻥ ﺑﻜﻞ ﺍﻟﻨﺼﻮﺹ ﻭﻻ ﻳﺮﺩﻭﻥ ﻣﻨﻬﺎ ﺷﻰﺀ ﻭﳚﻤﻌﻮﻥ ﺑﻴﻨﻬﺎ ﻭﻳﻮﻓﻘﻮﻥ ﻓﲑﺩﻭﻥ
ﺍﳌﺘﺸﺎﺑﻪ ﺍﱃ ﺍﳌﹸﺤﻜﻢ ﻭﻳﺮﺩﻭﻥ ﺍﳌﹸﻄﻠﻖ ﺍﱃ ﺍﳌﹸﻘﻴﺪ ،ﻓﻈﺎﻫﺮ ﺍﳊﺪﻳﺚ ﻣﺸﻜﻞ ﺑﻴﻨﺖ ﺩﻻﻟﺘﻪ ﺍﻟﺴﻨﺔ ﺍﳌﹸﺤﻜﻤﺔ ﰱ ﻧﺼﻮﺹ ﺍﹸﺧﺮﻯ
ﺛﺎﻧﻴﺎﹰ :ﻛﻠﻤﺔ " ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ " ﻫﻰ ﻛﻠﻤﺔ ﺍﻟﺘﻮﺣﻴﺪ ،ﻭﻣﻦ ﺍﳌﹸﻘﺮﺭ ﺃﻥ ﺻﺎﺣﺐ ﺍﻟﺒﻄﺎﻗﺔ ،ﱂ ﻳﻘﻊ ﰱ ﺍﻟﺸﺮﻙ ﻗﻮﻻﹰ ،ﺃﻭ ﻓﻌﻼﹰ
ﺃﻭ ﺇﻋﺘﻘﺎﺩﺍ ،ﻭﺇﻻ ﳌﺎ ﻧﻔﻌﻪ ﻗﻮﻝ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺃﻧﺘﻢ ﻗﺮﺭﰎ ﺫﻟﻚ ﻭﺃﻗﺮﺭﰎ ﺑﻪ ﻣﻦ ﻗﺒﻞ ،ﻭﺍﻟﻨﱮ ﻗﺎﻝ ﺃﻥ ﺗﺮﻙ ﺍﻟﺼﻼﺓ ﺷﺮﻙ
،ﻓﻼﺑﺪ ﻭﺃﻥ ﺻﺎﺣﺐ ﺍﻟﺒﻄﺎﻗﺔ ،ﻳﻜﻮﻥ ﻣﻌﻪ ﺻﻼﺓ ﺃﻳﻀﺎ ،ﻭﺍﻻ ﻭﻗﻊ ﰱ ﺍﻟﺸﺮﻙ ،ﻭﺍﳌﹸﺸﺮﻙ ﻻ ﺗﻨﻔﻌﻪ ﺍﻟﺒﻄﺎﻗﺔ
ﺛﺎﻟﺜﺎﹰ :ﺃﻳﻦ ﺍﻟﺘﻼﺯﻡ ﺑﲔ ﺍﻟﻈﺎﻫﺮ ﻭﺍﻟﺒﺎﻃﻦ ،ﻓﺼﺎﺣﺐ ﺍﻟﺒﻄﺎﻗﺔ ﻛﻤﺎ ﻗﻠﺘﻢ ﻭﺍﺩﻋﻴﺘﻢ ﻣﻌﻪ ﻋﻤﻞ ﺍﻟﻘﻠﺐ ﺍﻟﺬﻯ ﺑﻪ ﻳﺼﺢ ﺇﳝﺎﻧﻪ
ﻭﻳﺘﺤﻘﻖ ،ﻓﺎﻥ ﺃﺛﺒﺘﻢ ﻭﺟﻮﺩ ﻋﻤﻞ ﺍﻟﻘﻠﺐ ،ﻭﺍﻧﻌﺪﺍﻡ ﻋﻤﻞ ﺍﳉﻮﺍﺭﺡ ﻓﻘﺪ ﻛﺬﺑﺘﻢ ﲝﺪﻳﺚ ﺍﻟﻨﻌﻤﺎﻥ ﺑﻦ ﺑﺸﲑ ) ﺍﻟﺒﺨﺎﺭﻯ ( ٥٢
ﺴﺪﺕ ﻓﹶﺴﺪ ﺍﻟﹾﺠﺴﺪ ﻛﹸﻠﱡﻪ ﺃﹶﻟﹶﺎ ﻭﻫﻲ ﺍﻟﹾﻘﹶﻠﹾﺐ. "
ﻗﺎﻝ " ﺇﹺﻥﱠ ﻓﻰ ﺍﻟﹾﺠﺴﺪ ﻣﻀﻐﺔﹰ ﺇﹺﺫﹶﺍ ﺻﻠﹶﺤﺖ ﺻﻠﹶﺢ ﺍﻟﹾﺠﺴﺪ ﻛﹸﻠﱡﻪ ﻭﺇﹺﺫﹶﺍ ﻓﹶ
ﻭﺍﳊﺪﻳﺚ ﻭﺍﺿﺢ ﺟﺪﺍﹰ ﰱ ﺇﺛﺒﺎﺕ ﺍﻟﺘﻼﺯﻡ ﺍﻟﻜﻠﻰ ﺑﲔ ﺍﻟﻈﺎﻫﺮ ﻭﺍﻟﺒﺎﻃﻦ ،ﻭﺻﺎﺣﺐ ﺍﻟﺒﻄﺎﻗﺔ ﻟﻴﺲ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺒﻌﺾ ﻣﻦ ﺃﻫﻞ
ﺍﻟﻌﻠﻢ ﺃﻧﻪ ﺃﻣﻦ ﰒ ﻣﺎﺕ ﻭﱂ ﻳﺘﻤﻜﻦ ﻣﻦ ﺍﻟﻌﻤﻞ ﻻ ﻛﻼ ﻻ ﻳﺼﺢ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﺃﺑﺪﺍﹰ ﺑﻞ ﺻﺎﺣﺐ ﺍﻟﺒﻄﺎﻗﺔ ﺃﻣﻦ ﻭﻋﺎﺵ ﺩﻫﺮﺍﹰ
ﻃﻮﻳﻼﹰ ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺫﻟﻚ ﺃﻥ ﻟﻪ ﺗﺴﻌﺔ ﻭﺗﺴﻌﻮﻥ ﺳﺠﻼﹰ ،ﻭﺃﻣﺎ ﻣﻦ ﺃﻣﻦ ﰒ ﻣﺎﺕ ﻓﻠﻴﺲ ﻋﻨﺪﻩ ﺃﻯ ﺫﻧﺐ ﻭﻻ ﻳﺪﺧﻞ ﺍﻟﻨﺎﺭ
ﺍﺑﺪﺍﹰ ﻓﺎﷲ ﻋﺰ ﻭﺟﻞ ﻳﻘﻮﻝ ) ﻗﹸﻞﹾ ﻟﻠﱠﺬﻳﻦ ﻛﹶﻔﹶﺮﻭﺍ ﺇﹺﻥﹾ ﻳﻨﺘﻬﻮﺍ ﻳﻐﻔﹶﺮ ﻟﹶﻬﻢ ﻣﺎ ﹶﻗﺪ ﺳﻠﹶﻒ ( ﺍﻻﻧﻔﺎﻝ ٣٨
ﺭﺍﺑﻌﺎﹰ :ﺍﳊﺪﻳﺚ ﺳﻴﻖ ﻣﺴﺎﻕ ﺑﻴﺎﻥ ﺳﻌﺔ ﺃﺭﺣﻢ ﺍﻟﺮﺍﲪﲔ ،ﻻ ﻟﺒﻴﺎﻥ ﺃﻥ ﺻﺎﺣﺐ ﺍﻟﺒﻄﺎﻗﺔ ﺗﺎﺭﻙ ﻟﻠﺼﻼﺓ ،ﻭﻧﻄﻖ ﺑﺎﻟﺸﻬﺎﺩﺓ
ﻓﻘﻂ ،ﻛﻼ ﻛﻼ ﻟﻴﺲ ﻓﻴﻪ ﻫﺬﺍ ﺑﻞ ﻫﺬﺍ ﻓﻬﻢ ﺍﳌﹸﺮﺟﺌﺔ ،ﻭﻻ ﻳﻠﺰﻡ ﻣﻦ ﻗﻮﻝ ﺍﻟﺮﺟﻞ ﻭﻗﺪ ﺳﺌﻞ ) ﺃﹶﻓﹶﻠﹶﻚ ﻋﺬﹾﺭ ؟ ﻓﻘﺎﻝ :ﻟﹶﺎ ﻳﺎ
ﺭﺏ ( ﻭﻗﻮﻝ ﺍﷲ ) : ﺑﻠﹶﻰ ،ﺇﹺﻥﱠ ﻟﹶﻚ ﻋﻨﺪﻧﺎ ﺣﺴﻨﺔﹰ ( ﻻ ﻳﻠﺰﻡ ﻣﻦ ﺫﻟﻚ ﺃﻧﻪ ﱂ ﻳﺼﻞ ﺃﺻﻼﹰ ﻓﺈﻥ ﺣﺴﻨﺔ ﺍﻟﺘﻮﺣﻴﺪ ﻋﺎﺻﻤﺔ
ﻣﻦ ﺍﻟﺸﺮﻙ ﺍﻷﻛﱪ ،ﻭﺗﺮﻙ ﺍﻟﺼﻼﺓ ﻣﻦ ﺍﻟﺸﺮﻙ ﺍﻷﻛﱪ ،ﻭﻗﺪ ﺟﺎﺀ ﰱ ﺑﻌﺾ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﻟﺼﺤﻴﺤﺔ ) ﺑﻠﻰ ،ﺇﻥ ﻟﻚ
ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ ٤٢٩٨ﻭﺻﺤﺤﻪ ﺍﻻﻟﺒﺎﱏ ﻋﻨﺪﻧﺎ ﺣﺴﻨﺎﺕ (
ﻓﺼﺎﺣﺐ ﺍﻟﺒﻄﺎﻗﺔ ﺃﺗﻰ ﺑـ ﻟﹶﺎ ﺇﹺﻟﹶﻪ ﺇﹺﻟﱠﺎ ﺍﻟﻠﱠﻪ ﺑﺸﺮﻭﻃﻬﺎ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻴﻘﲔ ﻭﺍﻻﺧﻼﺹ ﻭﺍﻟﺼﺪﻕ ﻭﺍﶈﺒﺔ ﻭﺍﻻﻧﻘﻴﺎﺩ ﻭﺍﻟﻘﺒﻮﻝ ﻭﺍﻟﻜﹸﻔﺮ ﺑﺎﻟﻄﺎﻏﻮﺕ
ﻭﺃﻧﺘﻔﻰ ﻋﻨﻪ ﺍﳉﻬﻞ ﻭﺍﻟﺸﻚ ﻭﺍﻟﺸﺮﻙ ﻭﺍﻟﺒﻐﺾ ﻭﺍﻟﺘﻜﺬﻳﺐ ﻭﺍﻟﺘﺮﻙ ﻭﺍﻟﺮﺩ ﻭﺗﺎﺭﻙ ﺍﻟﺼﻼﺓ ﺃﺗﻰ ﺑﺜﻼﺙ ﻧﻮﺍﻗﺾ ﻣﻦ ﻟﹶﺎ ﺇﹺﻟﹶﻪ ﺇﹺﻟﱠﺎ ﺍﻟﱠﻠﻪ
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ﺧﺎﻣﺴﺎﹰ :ﺍﻟﺮﺳﻮﻝ ﺫﻛﺮ ﰱ ﺍﳊﺪﻳﺚ :ﻓﹶﺘﺨﺮﺝ ﺑﹺﻄﹶﺎﻗﹶﺔﹲ ﻓﻴﻬﺎ ﺃﹶﺷﻬﺪ ﺃﹶﻥﹾ ﻟﹶﺎ ﺇﹺﻟﹶﻪ ﺇﹺﻟﱠﺎ ﺍﻟﻠﱠﻪ ﻭﺃﹶﺷﻬﺪ ﺃﹶﻥﱠ ﻣﺤﻤﺪﺍ ﻋﺒﺪﻩ ﻭﺭﺳﻮﻟﹸﻪ
ﻭﱂ ﻳﻘﻞ ﻗﺎﻝ ﻟﹶﺎ ﺇﹺﻟﹶﻪ ﺇﹺﻟﱠﺎ ﺍﻟﻠﱠﻪ ، ﻭﺍﻟﺸﻬﺎﺩﺓ ﻏﲑ ﺍﻟﻘﻮﻝ ﲣﺘﻠﻒ ﻛﺜﲑﺍ ﻓﺎﻟﺸﻬﺎﺩﺓ ﳍﺎ ﻣﺴﺘﻠﺰﻣﺎﺕ ﻭﻣﻘﺘﻀﻴﺎﺕ ﻭﺍﻻ ﻛﺎﻧﺖ " ﻗﻮﻝ "
• ﻭﺍﳊﺎﺻﻞ ﻭﺍﳋﻼﺻﺔ ﻫﻨﺎ ﰱ ﻫﺬﻩ ﺍﳌﺴﺌﻠﺔ :ﺃﻧﻜﻢ ﻣﺘﻔﻘﻮﻥ ﻣﻌﻨﺎ ﺃﻥ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﻦ ﺍﻟﻌﻤﻮﻣﺎﺕ ،ﻭﺇﻥ ﱂ ﺗﻘﺮﻭﻥ ﺬﺍ
ﻷﺩﺧﻠﺘﻢ ﺍﳌﺮﺗﺪﻳﻦ ﻭﺍﳉﺎﺣﺪﻳﻦ ﻟﻠﻤﻌﻠﻮﻡ ﻣﻦ ﺍﻟﺪﻳﻦ ﺑﺎﻟﻀﺮﻭﺭﺓ !! ،ﻓﺎﻥ ﻗﻠﺘﻢ ﻻ ﳓﻦ ﻧﻘﺼﺪ ﻟﹶﺎ ﺇﹺﻟﹶﻪ ﺇﹺﻟﱠﺎ ﺍﻟﻠﱠﻪ ﻣﻊ ﻋﺪﻡ ﺍﻟﻮﻗﻮﻉ
ﰱ ﺍﻟﺸﺮﻙ ﺍﻻﻛﱪ ،ﻧﻘﻮﻝ ﻟﻜﻢ ﺇﹺﺫﹰﺍ ﺃﹶﻗﹾﺮﺭﺗﻢ ﺑﺎﻥ ﺍﳊﺪﻳﺚ ﻋﺎﻡ ﺑﺪﻟﻴﻞ ﲣﺼﻴﺼﻜﻢ ﻋﺪﻡ ﺍﻟﻮﻗﻮﻉ ﰱ ﺍﻟﺸﺮﻙ ﺍﻻﻛﱪ
ﻓﻔﻌﻠﻜﻢ ﻫﺬﺍ ﺇﹺﻗﺮﺍﺭ ﻣﻨﻜﻢ ﺑﺄﻥ ﺍﳊﺪﻳﺚ ﻋﺎﻡ ﻭﻗﺪ ﺍﺗﻔﻘﻨﺎ ﻋﻠﻰ ﺗﻘﺪﱘ ﺍﳋﺎﺹ ﻋﻠﻰ ﺍﻟﻌﺎﻡ ،ﻭﲪﻞ ﺍﻟﻌﺎﻡ ﻋﻠﻰ ﺍﳋﺎﺹ
ﻵﻥ ﺍﳊﺪﻳﺚ ﻳﺘﻜﻠﻢ ﻋﻠﻰ ﻣﻦ ﺃﺗﻰ ﺑـ ﻟﹶﺎ ﺇﹺﻟﹶﻪ ﺇﹺﻟﱠﺎ ﺍﻟﻠﱠﻪ ﻭﱂ ﻳﺘﻜﻠﻢ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﻧﻮﺍﻗﺾ ﻟﹶﺎ ﺇﹺﻟﹶﻪ ﺇﹺﻟﱠﺎ ﺍﻟﻠﱠﻪ ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﺍﳌﺴﻠﻢ ﻟﻮ
ﺃﺗﻰ ﺑﻨﺎﻗﺾ ﻭﺍﺣﺪ ﻓﻘﻂ ﳋﺮﺝ ﻣﻦ ﺍﳌﻠﺔ ﻭﻻ ﺗﻨﻔﻌﻪ ﻟﹶﺎ ﺇﹺﻟﹶﻪ ﺇﹺﻟﱠﺎ ﺍﻟﻠﱠﻪ . ﺍﻫـ
ﻓﻬﻞ ﺑﻌﺪ ﻫﺬﺍ ﻛﻠﻪ ﻳﺒﻘﻰ ﻻﺣﺪ ﺷﺒﻬﺔ ،ﺑﻞ ﻫﻞ ﻳﺸﻚ ﻋﺎﻗﻞ ﰱ ﺃﻥ ﻫﻮﻻﺀ ﺍﻟﻘﻮﻡ ﻻ ﻳﻔﻘﻬﻮﻥ ﻭﻻ ﻳﺒﺼﺮﻭﻥ ؟ ﺍﻟﻠﻬﻢ ﻻ
ﻓﻬﻴﺎ ﻳﺎ ﺃﺧﻮﺗﻰ ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻫﺒﻮﺍ ﻟﻨﺼﺮﺓ ﻣﻨﻬﺞ ﺍﻻﺳﻼﻡ ﺑﻔﻬﻢ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺃﻣﻴﻄﻮﺍ ﻋﻨﻪ ﺍﻻﺫﻯ ﻭﺑﻴﻨﻮﺍ ﺍﳊﻖ ﻟﻠﻨﺎﺱ
ﻭﻳﺎ ﺃﻫﻞ ﺍﻻﺭﺟﺎﺀ ﺃﻓﻴﻘﻮﺍ ﻣﻦ ﻏﻔﻠﺘﻜﻢ ﻭﺗﻨﺒﻬﻮﺍ ،ﻭﺃﻣﻴﻄﻮﺍ ﻋﻨﻜﻢ ﺃﺫﻯ ﺍﻻﺭﺟﺎﺀ ،ﻭﺃﺑﺼﺮﻭﺍ ﺍﳊﻖ ﺍﻟﺬﻯ ﺟﺎﺀﻛﻢ ﻣﺤﻜﻤﺎﹰ
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