‫ﰲ‬

‫ﺍﻟﻄﺮﻳﻖ ﺇﱃ ﺍﻷﻟﻔﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫)ﳏﺎﻭﻟﺔ ﺗﺄﺻﻴﻠﻴﺔ – ﻭﺭﺅﻳﺔ ﺟﺪﻳﺪﺓ(‬

‫ﺗﺄﻟﻴﻒ‬
‫ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﺑﻦ ﺻﺎﱀ ﻗﹸﺪ‪‬ﻳﺶ ﺍﻟﻴﺎﻓﻌﻲ‬

‫ﺗﻘﺪﱘ‬
‫ﺍﻟﺸﻴﺦ ﺃﲪﺪ ﺑﻦ ﲪﺪ ﺍﳋﻠﻴﻠﻲ‬ ‫ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﻌﺪﱐ ﺍﺑﻦ ﻋﻠﻲ ﺍﳌﺸﻬﻮﺭ‬
‫ﺍﻟﺪﻛﺘﻮﺭ ﺣﺴﻦ ﺑﻦ ﳏﻤﺪ ﻣﻘﺒﻮﱄ ﺍﻷﻫﺪﻝ‬ ‫ﺍﻟﺪﻛﺘﻮﺭ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺍﻟﺪﻏﺸﻲ‬
‫ﺍﻟﺸﻴﺦ ﺣﺴﻦ ﺑﻦ ﻣﻮﺳﻰ ﺍﻟﺼﻔﺎﺭ‬ ‫ﺍﻟﺪﻛﺘﻮﺭ ﺍﳊﺴﻦ ﺑﻦ ﻣﺼﻄﻔﻰ ﺍﻟﺒﻐﺎ‬
‫ﺍﻟﺪﻛﺘﻮﺭ ﺭﺟﺐ ﺩﻳﺐ‬ ‫ﺍﻟﺸﻴﺦ ﲪﻮﺩ ﺑﻦ ﻋﺒﺎﺱ ﺍﳌﺆﻳﺪ‬
‫ﺍﻟﺸﻴﺦ ﴰﺲ ﺍﻟﺪﻳﻦ ﺑﻦ ﳏﻤﺪ ﺷﺮﻑ ﺍﻟﺪﻳﻦ‬ ‫ﺍﻟﺪﻛﺘﻮﺭ ﺳﻠﻤﺎﻥ ﺑﻦ ﻓﻬﺪ ﺍﻟﻌﻮﺩﺓ )ﺇﺷﺎﺩﺓ(‬
‫ﺍﻟﺪﻛﺘﻮﺭ ﻋﺒﺪ ﺍﻟﻐﲏ ﺑﻦ ﻗﺎﺳﻢ ﺍﻟﺸﺮﺟﱯ‬ ‫ﺍﻟﺸﻴﺦ ﺻﺎﱀ ﺑﻦ ﺃﲪﺪ ﺍﻟﻐﺮﺳﻲ‬
‫ﺍﻟﺪﻛﺘﻮﺭ ﻋﺼﺎﻡ ﺑﻦ ﺃﲪﺪ ﺍﻟﺒﺸﲑ‬ ‫ﺍﻟﺸﻴﺦ ﻋﺪﺍﺏ ﺑﻦ ﳏﻤﻮﺩ ﺍﳊﻤﺶ‬
‫ﺍﻟﺸﻴﺦ ﻋﻤﺮ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺣﻔﻴﻆ‬ ‫ﺍﻟﺸﻴﺦ ﻋﻤﺎﺭ ﺑﻦ ﻧﺎﺷﺮ ﺍﻟﻌﺮﻳﻘﻲ‬
‫ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺍﻟﻌﻤﺮﺍﱐ‬ ‫ﺍﻟﺪﻛﺘﻮﺭ ﻣﺎﺟﺪ ﺑﻦ ﺃﲪﺪ ﺍﻟﺪﺭﻭﻳﺶ‬
‫ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺍﳌﻨﺼﻮﺭ‬ ‫ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﻋﺠﻼﻥ‬
‫ﺍﻟﺪﻛﺘﻮﺭ ﳏﻤﺪ ﺑﻦ ﻣﻮﺳﻰ ﺍﻟﺸﺮﻳﻒ‬ ‫ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ ﺍﳌﻨﺼﻮﺭ‬
‫ﺍﻟﺸﻴﺦ ﻳﻮﻧﺲ ﺑﻦ ﳏﻤﺪ ﻋﻤﺮ ﺍﻟﺒﺎﻟﻨﺒﻮﺭﻱ‬ ‫ﺍﻟﺸﻴﺦ ﳛﻲ ﺑﻦ ﺃﰊ ﺑﻜﺮ ﺍﳌﻼ ﺍﻷﺣﺴﺎﺋﻲ‬

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 ‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫اﻹھﺪاء‬
‫ﺇﱃ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﳌﻔﻜﺮﻳﻦ‬
‫ﺇﱃ ﺍﻟﺪﻋـﺎﺓ ﻭﺍﳌﺼﻠﺤﲔ‬
‫ﺇﱃ ﺍﻟﺒﺎﺣﺜﲔ ﻋﻦ ﺍﳊﻘﻴﻘﺔ‬
‫ﺇﱃ ﻣﻦ ﺍﳊﻜﻤﺔ ﺿﺎﻟﺘﻬﻢ‬
‫ﺇﱃ ﻣﻦ ﺍﳊﻖ ﻣﺒﺘﻐﺎﻫﻢ‬
‫ﺇﱃ ﺍﳌﺘﺠﺮﺩﻳﻦ‬
‫ﺇﱃ ﺍﳌﻨﺼﻔﲔ‬

‫ﺃﻫﺪﻱ ﻫﺬﺍ ﺍﻟﺒﺤﺚ‬

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 ‫ﻛﻠﻤﺔ ﺷﻜﺮ واﻋﺘﺬار‬

‫ﰲ ﺍﻟﺒﺪﺀ ﺃﺷﻜﺮ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﻣﺎ ﻭﻓﻖ ﻭﺃﻧﻌﻢ‪ ،‬ﻭﺳﺪﺩ ﻭﺃﳍﻢ‪ ،‬ﻭﺃﻋﺎﻥ ﻭﻳﺴﺮ ﻭﺗﻜﺮﻡ‪ ،‬ﻓﻠﻚ ﺍﳊﻤﺪ ﺭﰊ ﻭﻟﻚ‬
‫ﺍﻟﺸﻜﺮ‪ ،‬ﲪﺪﺍ ﻭﺷﻜﺮﺍ ﻛﺜﲑﺍ ﻃﻴﺒﺎ ﻣﺒﺎﺭﻛﺎ ﻓﻴﻪ‪.‬‬
‫ﻭﻋﻤﻼ ﺑﺎﳊﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ )ﻣﻦ ﻻ ﻳﺸﻜﺮ ﺍﻟﻨﺎﺱ ﻻ ﻳﺸﻜﺮ ﺍﷲ( ﻭﺍﻋﺘﺮﺍﻓﺎ ﺑﺎﳉﻤﻴﻞ‪ ،‬ﺃﺗﻮﺟﻪ ﺑﺎﻟﺸﻜﺮ ﺍﳉﺰﻳﻞ‬
‫ﺇﱃ ﺍﳌﺸﺎﻳﺦ ﺍﻟﺬﻱ ﺗﻜﺮﻣﻮﺍ ﺑﺎﻟﺘﻘﺪﱘ ﻟﻠﺒﺤﺚ ﻭﺑﺬﻟﻮﺍ ﻣﻦ ﺃﻭﻗﺎ‪‬ﻢ‪ ،‬ﻓﺠﺰﺍﻫﻢ ﺍﷲ ﻋﻨﺎ ﺧﲑ ﺍﳉﺰﺍﺀ‪ ،‬ﻭﻟﻴﺒﺸﺮﻭﺍ‬
‫ﻓﻘﺪ ﺷﺎﺭﻛﻮﺍ ﺑﺬﻟﻚ ﰲ ﺍﻟﺘﺄﻟﻴﻒ ﺑﲔ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺃﺧﺺ ﺑﺎﻟﺸﻜﺮ ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﳎﺪ ﺑﻦ ﺃﲪﺪ ﻣﻜﻲ ﻋﻠﻰ ﻣﺎ‬
‫ﺃﺑﺪﻩ ﻣﻦ ﺗﻔﺎﻋﻞ ﻣﻊ ﺍﻟﺒﺤﺚ ﻓﻘﺪ ﻛﺎﻥ ﻟﻪ ﺍﻟﺪﻭﺭ ﺍﻟﻜﺒﲑ ﰲ ﺍﻟﺘﻌﺮﻳﻒ ﺑﺎﻟﺒﺤﺚ ﻋﻨﺪ ﺑﻌﺾ ﺍﳌﺸﺎﻳﺦ‪.‬‬
‫ﻭﺃﻋﺘﺬﺭ ﻟﻠﻤﺸﺎﻳﺦ ﺍﻟﺬﻳﻦ ﰎ ﺇﺭﺳﺎﻝ ﺍﻟﻜﺘﺎﺏ ﺇﻟﻴﻬﻢ ﻭﱂ ﺗﺼﻠﲏ ﺗﻘﺪﳝﺎ‪‬ﻢ ﺇﱃ ﺣﲔ ﻃﺒﺎﻋﺔ ﺍﻟﻜﺘﺎﺏ ﳌﺸﺎﻏﻠﻬﻢ‬
‫ﻭﻛﺜﺮﺓ ﺃﻋﻤﺎﳍﻢ‪ ،‬ﻭﺫﻟﻚ ﻟﻜﺜﺮﺓ ﺇﳊﺎﺡ ﺍﶈﻠﲔ ﻋﻠﻲ ﺑﺎﻟﺘﻌﺠﻴﻞ ﺑﻄﺒﺎﻋﺔ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺣﻴﺚ ﻃﺎﻟﺖ ﺍﳌﺪﺓ ﺑﲔ‬
‫ﺗﺄﻟﻴﻒ ﺍﻟﻜﺘﺎﺏ ﻭﻃﺒﻌﻪ ﻓﺘﺠﺎﻭﺯﺕ ﺍﻟﻌﺎﻡ ﻭﺍﻟﻨﺼﻒ‪ ،‬ﻭﻛﺬﺍ ﺃﻋﺘﺬﺭ ﻟﻠﻤﺸﺎﻳﺦ ﺍﻟﺬﻳﻦ ﻟﻌﻠﻬﻢ ﺃﺭﺳﻠﻮﺍ ﺗﻘﺪﳝﺎ‪‬ﻢ‬
‫ﺑﺎﻟﱪﻳﺪ ﺍﻻﻟﻜﺘﺮﻭﱐ ﺃﻭ ﺍﻟﱪﻳﺪ ﺍﻟﻌﺎﺩﻱ ﺃﻭ ﻋﱪ ﺃﺷﺨﺎﺹ ﻭﱂ ﺗﺼﻠﲏ ﺗﻠﻚ ﺍﻟﺘﻘﺪﳝﺎﺕ‪ ،‬ﻭﺫﻟﻚ ﻷﱐ ﳌﺎ ﺍﺗﺼﻠﺖ‬
‫ﺑﺒﻌﺾ ﺍﳌﺸﺎﻳﺦ ﺃﺧﱪﱐ ﺑﺄﻧﻪ ﻗﺪ ﺃﺭﺳﻞ ﺍﻟﺘﻘﺪﱘ ﻋﱪ ﺍﻹﳝﻴﻞ ﻭﻣﻊ ﺫﻟﻚ ﱂ ﻳﺼﻠﲏ‪ ،‬ﻭﺃﺧﱪﱐ ﺑﻌﻀﻬﻢ ﺑﺄﻧﻪ ﻗﺪ‬
‫ﺃﺭﺳﻞ ﺍﻟﺘﻘﺪﱘ ﻋﱪ ﺑﻌﺾ ﺍﻷﺷﺨﺎﺹ ﻭﱂ ﻳﺼﻠﲏ ﺃﻳﻀﺎ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﻓﺄﻧﺎ ﺑﺎﻧﺘﻈﺎﺭ ﺗﻘﺪﳝﺎﺕ ﺍﻟﻜﻞ ﻟﺘﺮﻓﻖ‬
‫ﺑﺎﻟﻜﺘﺎﺏ ﰲ ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺇﻥ ﺷﺎﺀ ﺍﷲ‬
‫ﰒ ﺃﺗﻮﺟﻪ ﺑﺎﻟﺸﻜﺮ ﺍﳉﺰﻳﻞ ﻟﻜﻞ ﻣﻦ ﺃﻋﺎﻥ ﺍﻟﻔﻘﲑ ﰲ ﲝﺜﻪ ﲟﻼﺣﻈﺔ ﺃﻭ ﻓﺎﺋﺪﺓ ﺃﻭ ﺇﺷﺎﺭﺓ ﳌﺼﺪﺭ ﺃﻭ ﺗﺄﻳﻴﺪ ﺃﻭ‬
‫ﺷﺪ ﺃﺯﺭ ﺃﻭ ﻏﲑ ﺫﻟﻚ‪ ،‬ﻭﺃﺧﺺ ﺑﺎﻟﺸﻜﺮ ﺍﻟﺸﻴﺦ ﺍﻟﻔﺎﺿﻞ ﺃﻣﲔ ﺑﻦ ﺻﺎﱀ ﺍﳊﺪﺍﺀ ﺍﻟﺬﻱ ﺗﻜﺮﻡ ﲟﺮﺍﺟﻌﺔ‬
‫ﺍﻟﺒﺤﺚ ﻭﺇﺑﺪﺍﺀ ﺍﳌﻼﺣﻈﺎﺕ ﻭﺇﺳﺪﺍﺀ ﺍﻟﻔﻮﺍﺋﺪ ﻭﺍﻟﺘﻌﺮﻳﻒ ﺑﺒﻌﺾ ﺍﳌﺼﺎﺩﺭ ﻭﺍﻟﺘﺸﺠﻴﻊ ﻋﻠﻰ ﺇﺧﺮﺍﺝ ﺍﻟﺒﺤﺚ‬
‫ﻋﻠﻰ ﺃﺣﺴﻦ ﺻﻮﺭﺓ ﺣﱴ ﻛﺄﻧﻪ ﺻﺎﺣﺐ ﺍﻟﺒﺤﺚ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺩﺃﺑﻪ ﰲ ﻛﺜﲑ ﻣﻦ ﺃﲝﺎﺙ ﺍﻟﻔﻘﲑ‪ ،‬ﻓﺠﺰﺍﻩ ﺍﷲ ﻋﻨﺎ‬
‫ﺧﲑ ﺍﳉﺰﺍﺀ ﻭﺃﺟﺰﻝ ﻟﻪ ﺍﻷﺟﺮ ﻭﺍﳌﺜﻮﺑﺔ ‪.‬‬

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 ‫ﺗﻘﺪﯾﻤﺎت اﻟﻤﺸﺎﯾﺦ ﺑﺤﺴﺐ ﺣﺮوف اﻟﮭﺠﺎء‬

‫ﺗﻘﺪﯾﻢ اﻟﺸﯿﺦ‪ /‬أﺑﻮ ﺑﻜﺮ اﻟﻌﺪﻧﻲ اﺑﻦ ﻋﻠﻲ اﻟﻤﺸﮭﻮر‬

‫ﺍﳌﻮﺟﻪ ﺍﻟﻌﺎﻡ ﻷﺭﺑﻄﺔ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ‬
‫ﻭﻣﺮﺍﻛﺰﻫﺎ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻭﺍﳌﻬﻨﻴﺔ )ﺍﻟﻴﻤﻦ– ﻋﺪﻥ(‬

‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺍﳊﻤﺪ ﷲ ﻭﺑﻌﺪ‪..‬‬
‫ﻓﻴﺴﺮﱐ ﺃﻥ ﺃﻗﺘﺪﻱ ﺑﺎﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻷﻓﺎﺿﻞ ﺍﻟﺬﻳﻦ ﺍﻃﻠﻌﻮﺍ ﻋﻠﻰ ﻛﺘﺎﺏ )ﺍﻟﻄﺮﻳﻖ ﺇﱃ ﺍﻷﻟﻔﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ( ﳌﺆﻟﻔﺔ ﺍﻷﺥ ﺍﳊﺮﻳﺺ ﻋﻠﻰ ﺳﻼﻣﺔ ﺍﻟﻌﻼﻗﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺑﲔ ﺍﳌﺴﻠﻤﲔ؛ )ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﺑﻦ ﺻﺎﱀ‬
‫ﻗﺪﻳﺶ ﺍﻟﻴﺎﻓﻌﻲ( ﺑﺎﺭﻙ ﺍﷲ ﻓﻴﻪ ﻭﺗﻨﺎﻭﻟﻮﺍ ﺍﻹﺷﺎﺩﺓ ﺑﺎﻟﻜﺘﺎﺏ ﻭﻣﻮﺿﻮﻋﻪ‬
‫ﻭﺍﳊﻘﻴﻘﺔ ﺃﻧﲏ ﺃﺣﺐ ﺍﻟﻌﻤﻞ ﰲ ﻫﺬﺍ ﺍﳌﻴﺪﺍﻥ ﻭﺃﺳﻌﻰ ﺇﻟﻴﻪ‪ ،‬ﻭﻭﺟﺪﺕ ﻓﻴﻤﺎ ﻛﺘﺒﻪ ﻭﲢﺮﻯ ﺍﳉﻤﻊ ﻓﻴﻪ ﺍﻷﺥ‬
‫ﺍﳌﺒﺎﺭﻙ ﺃﳕﻮﺫﺟﺎ ﻣﻔﻴﺪﺍ ﳌﺎ ﲢﺘﺎﺟﻪ ﺍﻷﻣﺔ‪ ،‬ﻭﻻ ﺣﺮﺝ ﰲ ﺗﺒﲎ ﻣﺜﻞ ﻫﺬﻩ ﺍﻷﻓﻜﺎﺭ ﺍﳌﻬﻤﺔ ﻭﺗﺮﻭﳚﻬﺎ ﺑﺄﺳﻠﻮﺏ‬
‫ﺟﺎﻣﻊ ﻭﻧﻔﹶﺲ ﺫﻭﻗﻲ ﺳﻠﻴﻢ‪ ،‬ﻭﻗﺪ ﲢﺮﻛﺖ ﺷﺎﻋﺮﻳﱵ ﺍﻟﻘﺎﺻﺮﺓ ﻭﺟﺮﻯ ﻋﻠﻰ ﺫﻫﲏ ﺑﻌﺾ ﺃﺑﻴﺎﺕ ﻣﻌﱪﺓ ﻋﻦ‬
‫ﺭﺃﻳﻲ ﰲ ﺍﳌﻮﺿﻮﻉ‪ ،‬ﻓﻘﻠﺖ ﻭﺑﺎﷲ ﺍﻟﺘﻮﻓﻴﻖ‪:‬‬
‫ﻣﺎ ﺃﺣﻮﺝ ﺍﻟﻜﻞ ﺇﱃ ﺍﻟﺘﻘﺮﻳﺐ ﻭﺃﻟﻔﺔ ﺍﻹﺳﻼﻡ ﺑﺎﻟﺘﺮﻏﻴﺐ‬
‫ﺑﻠﻐﺔ ﺍﻟﺘﻴﺴﲑ ﻭﺍﻟﺘﺼﻮﻳﺐ‬ ‫ﻭﲨــﻊ ﻛﻞ ﻋﺎﱂ ﻭﺗﺎﺑﻊ‬
‫ﻟﺸﺮﺡ ﻫﺬﺍ ﺍﳌﺒﺪﺃ ﺍﳌﺼﻴﺐ‬ ‫ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺑﲔ ﺃﻳﺪﻳﻨﺎ ﺃﺗﻰ‬
‫ﻣﻦ ﺣﻴﺚ ﻛﺎﻧﺖ ﻭﺻﻔﺔ ﺍﻟﺘﻄﺒﻴﺐ‬ ‫ﻗﺪ ﺃﺟﻬﺪ )ﺍﻟﻘﺪﻳﺶ( ﻓﻴﻪ ﺫﻫﻨﻪ‬
‫ﻛﻤﺎ ﺃﺗﻰ ﰲ ﺍﻟﻨﺺ ﻭﺍﻟﺘﺒﻮﻳﺐ‬ ‫ﻭﺍﻻﻋﺘﺪﺍﻝ ﰲ ﺍﻷﻣﻮﺭ ﺷﺮﻑ‬
‫ﻣﻨﻪ ﻋﺮﻓﻨﺎ ﺍﻟﻌﺪﻝ ﰲ ﺍﻟﺘﺮﺗﻴﺐ‬ ‫ﻭﺃﺻﻞ ﻫﺬﺍ ﺍﻷﻣﺮ ﺩﻳﻦ ﺍﳌﺼﻄﻔﻰ‬
‫ﻣﻮﺍﻗﻒ ﺍﻟﺘﺤﺮﻳﺶ ﻭﺍﻟﺘﺨﺮﻳﺐ‬ ‫ﻟﻜﻨﻤﺎ ﺍﻟﺸﻴﻄﺎﻥ ﻣﻦ ﻣﺒﺪﺋﻪ‬
‫ﻭﺣﺮﻑ ﺍﻟﻌﻠﻢ ﻋﻦ ﺍﳌﻄﻠﻮﺏ‬ ‫ﻓﺎﺳﺘﺤﻮﺫ ﺍﻟﻮﻋﻲ ﺑﻮﺳﻮﺍﺱ ﺍﻷﻧﺎ‬
‫ﻭﻓﺮﻁ ﺍﻟﺒﻌﺾ ﺇﱃ ﺍﳌﻘﻠﻮﺏ‬ ‫ﻓﺄﻓﺮﻁ ﺍﻟﺒﻌﺾ ﺑﻔﻬﻢ ﻗﺎﺻﺮ‬
‫ﻭﺍﳋﲑ ﰲ ﺍﻟﺘﻮﺳﻂ ﺍﳌﻨﺪﻭﺏ‬ ‫ﻓﻜﺎﻥ ﻣﺎ ﻛﺎﻥ ﻭﻫﺬﺍ ﺧﻄﺄ‬
‫ﺭﻋﺎﻙ ﺭﰊ ﺳﺮ ﻋﻠﻰ ﺍﻟﺪﺭﻭﺏ‬ ‫ﻳﺎ ﺩﺍﻋﻴﺎ ﻷﻟﻔﺔ ﳏﻤـــﻮﺩﺓ‬
‫ﻳﺪﻋﻮ ﻟﺘﺮﻙ ﺍﻟﺸﻚ ﻭﺍﳊﺮﻭﺏ‬ ‫ﻓﻘﺪ ﻭﺿﻌﺖ ﰲ ﺍﻟﻜﺘﺎﺏ ﻣﻨﻬﺠﺎ‬
‫ﻟﻘﺎﺳﻢ ﻣﺸﺘﺮﻙ ﳏﺒــﻮﺏ‬ ‫ﻭﻋﺎﺭﺿﺎ ﺃﺩﻟـﺔ ﻣﻬـــﻤﺔ‬

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 ‫ﺑﻞ ﻭﺍﺟﺒﺎ ﻳﻐﲏ ﻋﻦ ﺍﻟﺘﺠﺮﻳﺐ‬ ‫ﻭﻛﻠﻨﺎ ﻧﺪﻋﻮ ﳍﺬﺍ ﺷﺮﻓـــﺎ‬
‫ﺃﻭ ﺭﲟﺎ ﻟﺪﺍﻓﻊ ﳏﺠــﻮﺏ‬ ‫ﻭﻣﻦ ﺃﰉ ﻓﺈﳕــﺎ ﻟﻌــﻠﺔ‬
‫ﺑﺸﺮﻃﻬﺎ ﰲ ﻣﻨﻬﺞ ﺍﻟﺘﻬﺬﻳﺐ‬ ‫ﻭﺻﺎﺣﺐ ﺍﳊﺠﺔ ﻣﻌﺬﻭﺭ ‪‬ﺎ‬
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‫ﻃﺎﻝ ﺍﳌﺪﻯ ﻭﺍﳍﻢ ﰲ ﺍﻟﻘﻠﻮﺏ‬ ‫ﻳﺎ ﺃﻳﻬﺎ ﺍﻹﺧﻮﺍﻥ ﻳﻜﻔﻲ ﻓﺮﻗﺔ‬
‫ﺣﺮﺑﺎ ﺿﺮﻭﺳﺎ ﰲ ﺯﻣﺎﻥ ﺍﻟﺸﻮﺏ‬ ‫ﻣﺎﱄ ﺃﺭﻯ ﻋﻠﻮﻣﻨﺎ ﲢــﻮﻟﺖ‬
‫ﺃﻭﺩﺕ ﺑﻨﺎ ﻷﺳﻮﺃ ﺍﻟﻨــﺪﻭﺏ‬ ‫ﺣﱴ ﻓﺘﺤﻨﺎ ﻟﻠﻌﺪﻭ ﺛﻐـــﺮﺓ‬
‫ﺳﻌﻴﺎ ﺇﱃ ﺍﻹﻓﺴﺎﺩ ﻭﺍﻟﺘﺬﻭﻳﺐ‬ ‫ﻭﺍﻧﻄﻠﻖ ﺍﻟﺸﻴﻄﺎﻥ ﰲ ﺟﻨﻮﺩﻩ‬
‫ﺑﻮﺍﻗﻊ ﺍﻟﺘﻌﻠﻴــﻢ ﻭﺍﻟﺘﻌﻠﻴﺐ‬ ‫ﺣﱴ ﻏﺪﺕ ﺃﺟﻴﺎﻟﻨﺎ ﻣﻔﺘﻮﻧﺔ‬
‫ﻣـﻦ ﻣﺘﻌﺔ ﺍﻷﻟﻌﺎﺏ ﻭﺍﻟﺘﺸﺒﻴﺐ‬ ‫ﻭﻟﻮﺛﺔ ﺍﻟﺪﻧﻴﺎ ﻭﻣﺎ ﳛﻠﻮ ﳍـــﺎ‬
‫ﻧﻌﺎﰿ ﺍﳉــﺮﺍﺡ ﺑﺎﻟﺘﻄﺒﻴﺐ‬ ‫ﻫﻼ ﻓﻘﻬﻨﺎ ﺍﻷﻣﺮ ﻣﻦ ﺟﺬﻭﺭﻩ‬
‫ﻧﺴﻌﻰ ﲨﻴﻌﺎ ﻟﻠﻬﺪﻯ ﺍﳌﻄﻠﻮﺏ‬ ‫ﻳﺎ ﻟﻴﺘﻨﺎ ﻭﻟﻴﺘﻨﺎ ﰲ ﻋﺼﺮﻧــﺎ‬
‫ﳛﻴﻄﻪ ﺍﻟﻮﻋﻲ‪ ‬ﻣﻦ ﺍﻷﺭﻳﺐ‬ ‫ﻭﻟﻮ ﻋﻠﻰ ﺗﺪﺭﺝﹴ ﻣﻨﺴـﻖﹴ‬
‫ﲨﻴﻊ ﺃﻫﻞ ﺍﳊــﻖ ﻟﻠﺘﻘﺮﻳﺐ‬ ‫ﻭﺍﳋﺘﻢ ﺑﺎﳌﺨﺘﺎﺭ ﺧﲑ ﻣﻦ ﺩﻋﺎ‬
‫ﻭﺗﺎﺑـﻊ ﰲ ﺍﳌﻨﻬــﺞ ﺍﳌﺼﻴﺐ‬ ‫ﻭﺍﻵﻝ ﻭﺍﻷﺻﺤﺎﺏ ﺃﻫﻞ ﺍﻻﻗﺘﻔﺎ‬

‫ﻭﺁﺧﺮ ﺩﻋﻮﺍﻧﺎ ﺃﻥ ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‬

‫ﻭﻛﺘﺒﻪ ﺍﻟﻔﻘﲑ ﺇﱃ ﻋﻔﻮ ﻣﻮﻻﻩ‬
‫ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﻌﺪﱐ ﺑﲔ ﻋﻠﻲ ﺍﳌﺸﻬﻮﺭ‬

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 ‫ﺗﻘﺪﯾﻢ اﻟﺸﯿﺦ‪ /‬أﺣﻤﺪ ﺑﻦ ﺣﻤﺪ اﻟﺨﻠﯿﻠﻲ‬
‫ﻣﻔﱵ ﺳﻠﻄﻨﺔ ﻋﻤﺎﻥ‬

‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺳﻠﻄﻨﺔ ﻋﻤﺎﻥ ‪ -‬ﻭﺯﺍﺭﺓ ﺍﻷﻭﻗﺎﻑ ﻭﺍﻟﺸﺆﻭﻥ ﺍﻟﺪﻳﻨﻴﺔ ‪ -‬ﻣﻜﺘﺐ ﺍﻹﻓﺘﺎﺀ‬

‫ﺍﻷﺥ ﺍﻟﻌﺰﻳﺰ ﻭﺍﻟﻄﺎﻟﺐ ﺍﻟﻨﺠﻴﺐ ﺍﻷﺳﺘﺎﺫ ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﺑﻦ ﺻﺎﱀ ﻗﺪﻳﺶ ﺍﻟﻴﺎﻓﻌﻲ ‪ -‬ﺍﶈﺘﺮﻡ‬
‫ﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ ﻭﺭﲪﺔ ﺍﷲ ﻭﺑﺮﻛﺎﺗﻪ ‪ ...‬ﻭﺑﻌﺪ‪:‬‬
‫ﻟﻘﺪ ﺳﺮﱐ ﻣﺎ ﻋﻤﻠﺘﻪ ﻣﻦ ﺧﻼﻝ ﲝﺜﻜﻢ ﺍﻟﻘﻴﻢ‪ ،‬ﻣﻦ ﺭﻏﺒﺔ ﺃﻛﻴﺪﺓ ﰲ ﲨﻊ ﴰﻞ ﺍﻷﻣﺔ ﻭﺭﺃﺏ ﺻﺪﻋﻬﺎ‬
‫ﻭﺗﻮﺣﻴﺪ ﻛﻠﻤﺘﻬﺎ‪ ،‬ﻭﻫﺬﺍ –ﻟﻌﻤﺮﻱ‪ -‬ﻫﻮ ﻣﻄﻠﺐ ﺍﳌﺨﻠﺼﲔ ﻭﺳﻌﻲ ﺍﳌﺘﻘﲔ ﻭﻗﺮﺓ ﻋﲔ ﺍﳌﻮﺣﺪﻳﻦ‪ ،‬ﻓﻬﻨﻴﺌﺎ‬
‫ﻟﻜﻢ ﻫﺬﺍ ﺍﳌﺴﻌﻰ‪ ،‬ﻭﺭﺯﻗﻜﻢ ﺍﷲ ﺍﳊﻜﻤﺔ ﻭﺍﻹﺧﻼﺹ ﰲ ﺍﻟﻘﻮﻝ ﻭﺍﻟﻌﻤﻞ‪.‬‬
‫ﻫﺬﺍ ﻭﻗﺪ ﻓﻬﻤﺖ ﺍﶈﺎﻭﺭ ﺍﻷﺳﺎﺳﻴﺔ ﺍﻟﱵ ﺃﻗﻤﺘﻢ ﻋﻠﻰ ﺃﺳﺎﺳﻬﺎ ﲝﺜﻜﻢ ﺍﻟﻘﻴﻢ )ﰲ ﺍﻟﻄﺮﻳﻖ ﺇﱃ ﺍﻷﻟﻔﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ – ﳏﺎﻭﻟﺔ ﺗﺄﺻﻴﻠﻴﺔ ﻭﺭﺅﻳﺔ ﺟﺪﻳﺪﺓ(‪ ،‬ﻭﺇﻧﲏ ﺃﺗﻔﻖ ﻣﻌﻜﻢ ﰲ ﺿﺮﻭﺭﺓ ﺗﻌﻤﻴﻖ ﻓﻬﻢ ﺗﻠﻚ ﺍﶈﺎﻭﺭ‬
‫ﻟﻠﻨﺎﺱ ﻋﺎﻣﺔ‪ ،‬ﻓﺒﺘﺼﺤﻴﺢ ﺍﻟﺘﺼﻮﺭ ﻳﺼﺒﺢ ﺍﳊﻜﻢ ﺻﺤﻴﺤﺎ‪ ،‬ﻭﺑﺘﺼﺤﻴﺢ ﺍﳊﻜﻢ ﺗﺼﺒﺢ ﺍﳌﻌﺎﻣﻠﺔ ﺣﺴﻨﺔ ﺑﲔ‬
‫ﻃﻮﺍﺋﻒ ﺍﻷﻣﺔ‪..‬‬
‫ﻋﻠﻰ ﺃﻥ ﺍﳌﻨﻈﻮﻣﺎﺕ ﻋﻤﻮﻣﺎ‪ ،‬ﻻ ﺳﻴﻤﺎ ﺍﻟﻌﻘﺪﻳﺔ ﱂ ﺗﻨﺸﺄ ﻣﻦ ﻓﺮﺍﻍ‪ ،‬ﻭﺇﳕﺎ ﻫﻲ ﻭﻟﻴﺪﺓ ﻇﺮﻭﻑ ﺑﻴﺌﻴﺔ ﻭﺃﺣﻮﺍﻝ‬
‫ﻧﻔﺴﻴﺔ ﻭﲢﻮﻻﺕ ﺳﻴﺎﺳﻴﺔ ﻭﻧﻮﺍﻳﺎ ﻗﻠﺒﻴﺔ ﻻ ﻳﻌﻠﻤﻬﺎ ﻋﻠﻰ ﺍﳊﻘﻴﻘﺔ ﺇﻻ ﺍﷲ ﺍﻟﻮﺍﺣﺪ ﺍﻷﺣﺪ‪ ،‬ﻓﺠﺮﻯ ﻗﻠﻢ ﺍﻟﻘﺪﺭ ﲟﺎ‬
‫ﺍﻗﺘﻀﺘﻪ ﺣﻜﻤﺔ ﺍﷲ ﻭﺃﺳﺮﺍﺭﻩ ﰲ ﻛﻮﻧﻪ‪ ،‬ﻭﻣﺸﻴﺌﺘﻪ ﰲ ﺧﻠﻘﻪ‪ ،‬ﻭﺷﺄﻥ ﺍﳋﻼﻑ ﻭﺍﻻﺧﺘﻼﻑ ﻛﺸﺄﻥ ﺍﻟﻔﱳ‬
‫ﻭﺍﶈﻦ ﺍﻟﱵ ﻳﺒﺘﻠﻲ ﺍﷲ ‪‬ﺎ ﻋﺒﺎﺩﻩ‪ ،‬ﻓﻬﻲ ﻭﺇﻥ ﻛﺎﻧﺖ ﻣﺮﻓﻮﺿﺔ ﻭﺍﻗﻌﻴﺎ ﺇﻻ ﺃ‪‬ﺎ ﻻ ﳏﺎﻟﺔ ﻭﻗﻌﺔ ﺳﻨﻨﻴﺎ‪ ،‬ﻭﺻﺪﻕ ﺍﷲ‬
‫ﺇﺫ ﻳﻘﻮﻝ‪) :‬ﻭﻟﻮ ﺷﺎﺀ ﺭﺑﻚ ﳉﻌﻞ ﺍﻟﻨﺎﺱ ﺃﻣﺔ ﻭﺍﺣﺪﺓ ﻭﻻ ﻳﺰﺍﻭﻟﻮﻥ ﳐﺘﻠﻔﲔ‪ ٠‬ﺇﻻ ﻣﻦ ﺭﺣﻢ ﺭﺑﻚ ﻭﻟﺬﻟﻚ‬
‫ﺧﻠﻘﻬﻢ ﻭﲤﺖ ﻛﻠﻤﺔ ﺭﺑﻚ ﻷﻣﻸﻥ ﺟﻬﻨﻢ ﻣﻦ ﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺱ ﺃﲨﻌﲔ( ﻫﻮﺩ‬
‫ﻫﺬﺍ ﻭﺇﻧﲏ ﺃﺩﻋﻮ ﺇﱃ ﻗﺮﺍﺀﺓ ﺍﻟﺘﺎﺭﻳﺦ ﻭﺍﻟﺘﻌﻤﻖ ﰲ ﺩﺭﺍﺳﺔ ﺍﳌﻨﻈﻮﻣﺎﺕ ﺍﻟﻌﻘﺪﻳﺔ ﳌﺨﺘﻠﻒ ﺍﳌﺬﺍﻫﺐ ﺍﻹﺳﻼﻣﻴﺔ‪،‬‬
‫ﻭﺫﻟﻚ ﻣﻦ ﺣﻴﺚ ﺇﻥ ﻛﻞ ﻣﻨﻈﻮﻣﺔ ﲤﺜﻞ ﻛﻴﻨﻮﻧﺔ ﻣﺘﻜﺎﻣﻠﺔ ﺍﻷﻧﺴﺎﻕ ﻣﺘﺤﺪﺓ ﺍﳌﻌﺎﱂ ﻣﺘﺪﺍﺧﻠﺔ ﺍﻷﻓﻜﺎﺭ‬
‫ﻣﻨﺴﺠﻤﺔ ﺍﻷﻧﻈﺎﺭ‪ ،‬ﻭﻫﻲ ﺑﺬﺍ‪‬ﺎ ﲤﺜﻞ ﻫﻮﻳﺔ ﺧﺎﺻﺔ ﳌﻦ ﺍﻋﺘﻨﻘﻬﺎ‪ ،‬ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭ ﻣﺎ ﺳﺘﻈﻬﺮﻩ ﰲ ﺍﻟﻮﺍﻗﻊ ﻣﻦ ﻓﻬﻢ‬
‫ﺻﺤﻴﺢ ﻵﻱ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺼﺤﻴﺢ ﻣﻦ ﺍﻟﺴﻨﺔ‪ ،‬ﻭﻣﺎ ﻳﻔﺮﺯﻩ ﺫﻟﻚ ﺍﻟﻔﻬﻢ ﺍﻟﺼﺤﻴﺢ ﻣﻦ ﺗﻮﻓﻴﻖ ﺭﺑﺎﱐ ﻳﻮﺍﺯﻥ ﺑﲔ‬
‫ﺍﻷﺿﺪﺍﺩ‪ ،‬ﻻ ﺳﻴﻤﺎ ﻭﺃﻧﻨﺎ ﰲ ﺯﻣﻦ ﺍﻟﺒﺤﺚ ﻣﻦ ﺃﺟﻞ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺍﳌﻨﻈﻮﻣﺔ ﺍﻟﱵ ﲤﺜﻞ ﺭﻭﺡ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ‪،‬‬
‫ﻭﻫﺬﺍ ﻻ ﻳﻌﲏ ﺍﻟﺘﻌﺼﺐ ﺍﳌﺬﻣﻮﻡ ﻷﻗﻮﺍﻝ ﺍﻟﻌﻠﻤﺎﺀ ﻭﻣﺎ ﻋﻠﻴﻪ ﺍﳌﺬﺍﻫﺐ ﻣﻦ ﻣﺒﺎﺩﺉ ﻭﻋﻘﺎﺋﺪ‪ ،‬ﺑﻘﺪﺭ ﻣﺎ ﻳﻌﲏ‬
‫ﺍﻟﺒﺤﺚ ﺍﳉﺎﺩ ﻋﻦ ﺻﻮﺭﺓ ﻣﻨﺴﺠﻤﺔ ﻭﺭﺅﻳﺔ ﻗﺮﺁﻧﻴﺔ ﳌﻨﻈﻮﻣﺔ ﺻﺤﻴﺤﺔ‪ ،‬ﺗﻌﻴﺪ ﻟﻨﺎ ﺻﻴﺎﻏﺔ ﺍﻷﻣﺔ ﻋﻠﻰ ﺍﻟﻘﺮﺁﻥ‬

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 ‫ﻭﺍﻟﺴﻨﺔ ﻭﺳﻠﻒ ﺍﻷﻣﺔ ﻭﲤﺜﻞ ﻭﺳﻄﻴﺔ ﺍﻷﻣﺔ‪ ،‬ﺳﻮﺍﺀ ﰲ ﺍﻷﻣﻮﺭ ﺍﻟﻌﻘﺪﻳﺔ ﻭﺍﻟﻌﻤﻠﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﻴﺔ ﻭﺍﻟﻔﻜﺮﻳﺔ‪،‬‬
‫ﺍﻟﺴﻴﺎﺳﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﻭﺍﻟﺘﻨﻤﻮﻳﺔ‪...‬ﺇﱁ‪.‬‬
‫ﺃﺳﺎﻝ ﺍﷲ ﺍﻟﺘﻮﻓﻴﻖ ﻟﻠﺠﻤﻴﻊ‪ ،‬ﻭﺃﻥ ﳚﻤﻊ ﴰﻞ ﺍﻷﻣﺔ ﻭﻳﻮﺣﺪ ﺻﻔﻬﺎ ﻭﻳﻌﻠﻲ ﺭﺍﻳﺘﻬﺎ‪ ،‬ﻟﺘﻜﻮﻥ ﺃﻣﺔ ﻋﺰﻳﺰﺓ ﻗﻮﻳﺔ‬
‫ﺗﺴﺘﺤﻖ ﺧﻼﺹ ﺍﷲ ﰲ ﺍﻷﺭﺽ‪ ،‬ﻭﺗﻘﻮﻡ ﲟﺎ ﺃﻣﺮ ﺍﷲ ﺑﻪ ﻣﻦ ﺇﻋﻼﺀ ﻛﻠﻤﺘﻪ ﻭﻧﺸﺮ ﺩﻳﻨﻪ ﻭﲪﺎﻳﺔ ﺷﺮﻳﻌﺘﻪ‪ ،‬ﺇﻧﻪ‬
‫ﻋﻠﻰ ﺫﻟﻚ ﻗﺪﻳﺮ ﻭﺑﺎﻹﺟﺎﺑﺔ ﺟﺪﻳﺮ‪ ،‬ﻧﻌﻢ ﺍﳌﻮﱃ ﻭﻧﻌﻢ ﺍﻟﻨﺼﲑ‬

‫ﻭﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ ﻭﺭﲪﺔ ﺍﷲ ﻭﺑﺮﻛﺎﺗﻪ‬

‫‪١٤٣٠/٤/١‬ﻫـ ‪٢٠٠٩/٣/٢٨ -‬ﻡ‬

‫ﺃﲪﺪ ﺑﻦ ﲪﺪ ﺍﳋﻠﻴﻠﻲ‬
‫ﺍﳌﻔﱵ ﺍﻟﻌﺎﻡ ﻟﺴﻠﻄﻨﺔ ﻋﻤﺎﻥ‬
‫ﺧﺘﻢ ﻭﺯﺍﺭﺓ ﺍﻷﻭﻗﺎﻑ ﻭﺍﻟﺸﺆﻭﻥ ﺍﻟﺪﻳﻨﻴﺔ‬

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 ‫ﺗﻘﺪﯾﻢ اﻟﺪﻛﺘﻮر‪ /‬أﺣﻤﺪ ﺑﻦ ﻣﺤﻤﺪ اﻟﺪﻏﺸﻲ‬
‫ﺍﻷﺳﺘﺎﺫ ﰲ ﺟﺎﻣﻌﺔ ﺻﻨﻌﺎﺀ – ﻛﻠﻴﺔ ﺍﻟﺘﺮﺑﻴﺔ‬

‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫)ﻧﻈﺮﻳﺔ ﺍﻷﻟﻔﺔ ﺍﻹﺳﻼﻣﻴﺔ(‬
‫ﺃﺟﺪﱐ –ﰲ ﺍﻟﺒﺪﺀ– ﻣﺪﻳﻨﺎ ﻟﻸﺥ ﺍﻟﻜﺮﱘ ﻭﺍﻷﺳﺘﺎﺫ ﺍﻟﻨﺒﻴﻞ‪ /‬ﺃﻣﲔ ﺍﳊﺪﺍﺀ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﻜﺮﻣﲏ ﺑﲔ ﻓﻴﻨﺔ ﻭﺃﺧﺮﻯ‬
‫ﺑﻔﻀﻼﺀ ﻭﻛﺮﺍﻡ ﺑﺎﺣﺜﲔ ﺑﻐﻴﺔ ﺍﻟﺘﻌﺮﻑ ﻋﻠﻴﻬﻢ ﻭﺍﻹﻓﺎﺩﺓ ﺍﳌﺘﺒﺎﺩﻟﺔ‪ ،‬ﻭﻗﺪ ﻛﺎﻥ ﺃﺣﺪ ﻫﺆﻻﺀ ﺻﺎﺣﺐ ﻫﺬﺍ‬
‫ﺍﻟﻜﺘﺎﺏ )ﰲ ﺍﻟﻄﺮﻳﻖ ﺇﱃ ﺍﻷﻟﻔﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ :‬ﳏﺎﻭﻟﺔ ﺗﺄﺻﻴﻠﻴﺔ ﻭﺭﺅﻳﺔ ﺟﺪﻳﺪﺓ( ﻭﻫﻮ ﺍﻷﺥ ﺍﻟﺸﻴﺦ ﺍﻟﺒﺎﺣﺚ‬
‫ﺍﶈﻘﻖ ﺍﻟﻔﺬ‪ /‬ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﺑﻦ ﺻﺎﱀ ﻗﺪﻳﺶ ﺍﻟﻴﺎﻓﻌﻲ‪.‬‬
‫ﺣﻘﺎ ﻟﻘﺪ ﻛﻨﺖ ﺃﺣﺴﺐ ﻛﺘﺎﺏ )ﺍﻷﻟﻔﺔ ﺍﻹﺳﻼﻣﻴﺔ( ﻫﺬﺍ ﻭﺍﺣﺪﺍ ﻣﻦ ﺍﻟﺒﺤﻮﺙ ﺍﳌﺒﺘﺪﺋﺔ ﺍﻟﱵ ﻳﺘﺪﺭﺏ ﻓﻴﻬﺎ‬
‫ﺻﺎﺣﺒﻬﺎ ﻋﻠﻰ ﻣﻬﺎﺭﺓ ﺍﻟﺒﺤﺚ ﺃﻛﺜﺮ ﻣﻦ ﺃﻱ ﺟﺎﻧﺐ ﺁﺧﺮ‪ ،‬ﺑﻴﺪ ﺃﻥ ﺍﳌﻔﺎﺟﺄﺓ ﺍﻟﺴﺎﺭﺓ ﺟﺪﺍ ﺃﱐ ﻭﺟﺪﺕ ﲝﺜﺎ‬
‫ﻳﻨﻢ‪ ‬ﻋﻦ ﺑﺎﺣﺚ ﻣﻬﻤﻮﻡ – ﲝﻖ– ﲟﺸﻜﻠﺔ ﺍﻷﻣﺔ ﻛﻠﻬﺎ‪ ،‬ﻭﻛﺄﱐ ﺃﻣﺎﻡ ﻃﺒﻴﺐ ﻃﻮﻳﻞ ﺍﳋﱪﺓ ﺣﺎﺫﻕ‪ ،‬ﻳﻀﻊ‬
‫ﻣﺒﻀﻊ ﺍﳉﺮﺍﺡ ﲟﻬﺎﺭﺓ ﻓﺎﺋﻘﺔ‪ ،‬ﺑﻌﺪ ﺃﻥ ﺷﺨﺺ ﺍﻟﺪﺍﺀ ﻣﻠﻴﺎ ‪.‬‬
‫ﻭﻫﺎ ﺃﻧﺎ ﺫﺍ ﺃﻋﻠﻦ –ﺑﻜﻞ ﺛﻘﺔ ﻭﺍﻋﺘﺰﺍﺯ– ﺑﻌﺪ ﺃﻥ ﻋﻜﻔﺖ ﻋﻠﻰ ﻗﺮﺍﺀﺗﻪ ﺃﻳﺎﻣﺎ ﺗﺘﺮﻯ ‪-‬ﻋﻠﻰ ﻏﲑ ﻋﺎﺩﰐ ﻣﻊ‬
‫ﻛﺜﲑ ﳑﺎ ﺃﻗﺮﺃ– ﺃﻥ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﲝﻖ ﻧﻈﺮﻳﺔ ﺟﺪﻳﺪﺓ ﻣﺘﻤﻴﺰﺓ ﰲ ﺳﺒﻴﻞ ﲨﻊ ﻛﻠﻤﺔ ﺍﻷﻣﺔ‪ ،‬ﺑﺮﻭﺡ ﺍﻟﺒﺎﺣﺚ‬
‫ﺍﻟﻮﺣﺪﻭﻱ ﺍﻟﱰﻳﻪ ﺍﻟﺒﻌﻴﺪ ﻋﻦ ﺍﻟﺘﻌﺼﺐ ﻷﻳﺔ ﻓﺌﺔ ﺃﻭ ﻃﺎﺋﻔﺔ ﺃﻭ ﻓﺮﺩ ﰲ ﺍﻟﻘﺪﱘ ﻭﺍﳊﺪﻳﺚ‪ ،‬ﻋﻠﻰ ﺃﻥ ﻫﺬﺍ ﻻ‬
‫ﻳﺘﻌﺎﺭﺽ ﻣﻊ ﺑﻌﺾ ﺍﻟﻘﻨﺎﻋﺎﺕ ﺍﳋﺎﺻﺔ ﺑﺎﳌﺆﻟﻒ‪ ،‬ﻟﻜﻦ ﻋﻈﻤﺘﻪ ﺗﻜﻤﻦ ﰲ ﺃﻧﻪ ﺇﺫ ﻳﻮﺭﺩﻫﺎ ﻓﺈﻧﻪ ﻻ ﻳﺪﻋﻲ ﳍﺎ‬
‫ﻋﺼﻤﺔ ﺍﳊﻖ ﻭﻻ ﻗﺪﺍﺳﺔ ﺍﻟﻨﺺ ﺍﻟﺸﺮﻳﻒ‪ ،‬ﺑﻞ ﻳﻘﺪﻣﻬﺎ ﺑﻮﺻﻔﻬﺎ ﺍﺟﺘﻬﺎﺩﺍ ﺇﻧﺴﺎﻧﻴﺎ ﻗﺎﺑﻼ ﻟﻠﺘﻘﻮﱘ ﻭﺍﻟﺘﺴﺪﻳﺪ‬
‫ﻭﺍﻟﺘﻮﺟﻴﻪ ﻭﺍﻟﺘﺼﻮﻳﺐ ﻣﻊ ﺍﺿﻄﺮﺍﺩﻩ ﰲ ﻫﺬﺍ ﺍﳌﻨﻬﺞ ﻃﻴﻠﺔ ﺻﻔﺤﺎﺕ ﲝﺜﻪ‪.‬‬
‫ﺇﻥ ﺍﶈﺎﻭﺭ ﺍﻟﺜﻼﺛﺔ ﺍﻟﱵ ﻋﺮﺽ ﳍﺎ ﺍﳌﺆﻟﻒ ﺍﻟﻜﺮﱘ ﺑﺎﻟﺪﺭﺍﺳﺔ ﺍﻟﺘﺄﺻﻴﻠﻴﺔ ﻭﺍﻟﺒﺤﺚ ﺍﳌﻌﻤﻖ‪ ،‬ﻭﻫﻲ‪ :‬ﺗﺼﺤﻴﺢ‬
‫ﺍﻟﺘﺼﻮﺭ ﻋﻦ ﺍﻵﺧﺮ‪ ،‬ﻣﻦ ﺣﻴﺚ ﺍﻟﻨﻘﻞ ﻋﻨﻪ ﻭﺗﺼﺤﻴﺢ ﺍﻟﻔﻬﻢ ﳓﻮﻩ‪ ،‬ﻭﻣﻦ ﺣﻴﺚ ﺗﺼﺤﻴﺢ ﺍﳊﻜﻢ ﻋﻠﻴﻪ‪،‬‬
‫ﻭﻣﻦ ﺣﻴﺚ ﺗﺼﺤﻴﺢ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻌﻪ‪ ،‬ﳍﻲ ﳏﺎﻭﺭ ﰲ ﻏﺎﻳﺔ ﺍﻟﺪﻗﺔ ﻭﺍﻟﻌﻤﻖ‪ ،‬ﺇﻥ ﻣﻦ ﺣﻴﺚ ﻗﻮﺓ ﺍﳌﺄﺧﺬ ﻭﻋﻤﻖ‬
‫ﺍﻟﺘﺸﺨﻴﺺ‪ ،‬ﻭﺇﻥ ﻣﻦ ﺣﻴﺚ ﺍﳌﻮﺿﻮﻋﻴﺔ ﻭﺍﻻﻧﺴﺠﺎﻡ ﺑﲔ ﻣﺎ ﻳﺪﻋﻮ ﺇﻟﻴﻪ ]ﺍﳌﺆﻟﻒ[ ﻭﻣﺎ ﳝﺎﺭﺳﻪ ﻣﻨﻬﺠﻴﺎ ﰲ‬
‫ﺩﺭﺍﺳﺘﻪ‬
‫ﺇﻧﲏ ﺍﻟﻴﻮﻡ ﺑﺖ ﺃﻛﺜﺮ ﻗﻨﺎﻋﺔ ﻣﻦ ﺃﻱ ﻭﻗﺖ ﻣﻀﻰ ﺑﺄﻥ ﺍﻟﺒﺎﺣﺚ ﺍﳌﺨﻠﺺ ﻋﻦ ﺍﳊﻖ ﺣﺘﻤﺎ ﺳﻴﺼﻴﺒﻪ ﺣﻘﻴﻘﺔ ﺃﻭ‬
‫ﺣﻜﻤﺎ‪ ،‬ﻭﺇﻥ ﺗﺒﺪﻯ ﻟﻨﺎ ﻏﲑ ﺫﻟﻚ ﺃﺣﻴﺎﻧﺎ! ﻛﻤﺎ ﺃﻥ ﻏﺒﻄﺔ ﻛﻞ ﻏﻴﻮﺭ ﻋﻠﻰ ﺃﻟﻔﺔ ﺍﻷﻣﺔ ﻭﲡﺴﻴﺪ ﺃﺧﻮ‪‬ﺎ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﺳﺘﺰﺩﺍﺩ ﺑﻌﺪ ﺃﻥ ﻳﻘﻒ ﻋﻠﻰ )ﻧﻈﺮﻳﺔ( ﺟﺪﻳﺪﺓ ﰲ ﺇﺧﺮﺍﺟﻬﺎ ﻭﺻﻨﺎﻋﺔ ﺗﺼﻮﺭﻫﺎ‪ ،‬ﻗﺪﳝﺔ ﻣﻦ ﺣﻴﺚ‬
‫ﻣﺒﺪﺋﻬﺎ ﻭﻣﻀﻤﻮﻥ ﻓﻜﺮ‪‬ﺎ ﰲ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺰﻳﺰ ﻭﺻﺤﻴﺢ ﺍﻟﺴﻨﺔ ﺍﳌﻄﻬﺮﺓ ﻭﻛﻨﻮﺯ ﺍﻟﺘﺮﺍﺙ ﺍﻹﺳﻼﻣﻲ‪.‬‬

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 ‫ﻭﻣﺎ ﺫﺍﻙ ﻗﺪ ﲢﻘﻖ ﺇﻻ ﻷﻥ ﺻﺎﺣﺐ ﺍﻟﺒﺤﺚ –ﻭﻓﻘﻪ ﺍﷲ– ﻗﺪ ﺣﺎﺯ ﻣﻦ ﺧﺼﺎﺋﺺ ﺍﻟﺒﺎﺣﺚ –ﻭﻻ ﻧﺰﻛﻴﻪ‬
‫ﻋﻠﻰ ﺍﷲ– ﻣﺎ ﺟﻌﻞ ﲝﺜﻪ ﳛﻮﺯ ﻫﺬﺍ ﺍﳌﺴﺘﻮﻯ ﺍﻟﺮﺍﻗﻲ‪.‬‬
‫ﻭﻣﻦ ﺃﺑﺮﺯ ﺧﺼﺎﺋﺼﻪ‪ :‬ﺍﻟﺘﺄﺻﻴﻞ ﺍﻟﻌﺎﱄ ﰲ ﻣﺎﺩﺓ ﲝﺜﻪ ﻭﻣﻮﺿﻮﻋﻬﺎ‪ ،‬ﻣﻊ ﺣﺴﻦ ﺍﻟﺴﺒﻚ ﻭﻗﻮﺓ ﺍﻟﻌﺒﺎﺭﺓ‬
‫ﻭﻭﺿﻮﺡ ﺍﻟﻔﻜﺮﺓ‪ ،‬ﻭﻗﺒﻞ ﻫﺬﺍ ﻭﺑﻌﺪﻩ ﺇﳝﺎﻧﻪ ﺑﺎﻟﻔﻜﺮﺓ ﻭﺷﻌﻮﺭﻩ ﺍﻟﻌﻤﻴﻖ ﺑﻔﺪﺍﺣﺔ ﺍﳋﻄﺐ ﻭﺿﺮﻭﺭﺓ‬
‫ﺍﻟﺘﻨﺎﺩﻯ ﳌﻌﺎﳉﺘﻪ‪ ،‬ﺑﺼﺪﻕ ﻭﺇﺧﻼﺹ ﻭﻋﻠﻢ ﻭﺗﻮﺍﺿﻊ‪ ،‬ﺃﻣﺎ ﺍﻟﺴﻤﺔ ﺍﻷﻛﺜﺮ ﺑﺮﻭﺯﺍ ﰲ ﺷﺨﺼﻴﺔ ﺍﳌﺆﻟﻒ –‬
‫ﻭﻫﻲ ﳏﻮﺭ ﺍﻟﺘﺤﺪﻱ ﺍﳌﺴﺘﻘﺒﻠﻲ ﻋﻨﺪﻩ– ﻓﻬﻲ ﺷﺠﺎﻋﺘﻪ ﺍﻷﺩﺑﻴﺔ ﺍﻟﻨﺎﺩﺭﺓ ﻭﻋﺪﻡ ﻣﺒﺎﻻﺗﻪ ﺑﺮﺿﻰ ﻫﺬﺍ‬
‫ﺍﻟﻄﺮﻑ ﺃﻭ ﺫﺍﻙ ﺃﻭ ﻏﻀﺒﻪ‪ ،‬ﺑﺎﻟﻘﺪﺭ ﺍﻟﺬﻱ ﻻ ﻳﺴﻌﻰ ﻟﻠﺒﺤﺚ ﻋﻦ ﻇﻬﺮ ﺟﺪﻳﺪ!‪.‬‬
‫ﺇﻳﻪ‪ ‬ﺃﻳﻬﺎ ﺍﻟﺒﺎﺣﺚ ﺍﳉﺴﻮﺭ ﻭﻣﺰﻳﺪﺍ ﻣﻦ ﺍﻟﻌﻄﺎﺀ ﻭﺍﻟﺘﱪﻳﺰ ﻭﻟﻜﻦ ﻭﻓﻖ ﻫﺬﻩ ﺍﻟﺮﻭﺡ ﻭﰲ ﺃﻃﺎﺭ ﻫﺬﺍ ﺍﳌﻨﻬﺞ‬
‫ﺍﳉﺎﻣﻊ‪ ،‬ﻭﻻ ﻳﺪﻓﻌﻨﻚ ﺭﺩ ﺍﻟﻔﻌﻞ ﺇﱃ ﺍﻟﻨﻜﻮﺹ ﺃﻭ ﺍﻟﺘﺮﺍﺟﻊ ﺃﻭ ﺍﻟﺘﱪﻳﺮ ﻭﺍﻟﺘﻠﻔﻴﻖ ﺃﻭ ﺍﻟﺸﻄﻂ ﻭﺍﳌﺒﺎﻟﻐﺔ‪،‬‬
‫ﻭﺣﺴﺒﻚ ﺃﻧﻚ ﺑﻌﻤﻠﻚ )ﺍﻟﺘﺠﺪﻳﺪﻱ( ﻫﺬﺍ ﺑﺖ ﻭﺍﺣﺪﺍ ﻣﻦ ﺃﺑﺮﺯ ﳎﺴﺪﻱ ﺷﻌﺎﺭ ﻣﺪﺭﺳﺔ ﺍﻟﻮﺳﻄﻴﺔ ﺇﱃ‬
‫ﺍﻟﻮﺍﻗﻊ‪ ،‬ﻭﺃﺭﺟﻮ ﺍﷲ –ﺟﻞ ﰲ ﻋﻼﻩ– ﺃﻥ ﻳﻨﻔﻊ ﲜﻬﺪﻙ ﺑﻞ ﺑﻨﻈﺮﻳﺘﻚ ﺍﳉﺪﻳﺪﺓ ﺣﻘﺎ ﺃﻣﺔ ﺍﻹﺳﻼﻡ ﰲ ﺍﻟﻴﻤﻦ‬
‫ﻭﺧﺎﺭﺟﻬﺎ‪ ،‬ﻭﻣﺎ ﺫﻟﻚ ﻋﻠﻰ ﺍﷲ ﺑﻌﺰﻳﺰ‪ ،‬ﻭﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻱ ﺑﻨﻌﻤﺘﻪ ﺗﺘﻢ ﺍﻟﺼﺎﳊﺎﺕ‬

‫ﻛﺘﺒﻪ ﺍﻟﻔﻘﲑ ﺇﱃ ﻋﻔﻮ ﺭﺑﻪ‪ /‬ﺃﲪﺪ ﳏﻤﺪ ﺍﻟﺪﻏﺸﻲ‬

‫‪ ١٥‬ﺭﺑﻴﻊ ﺃﻭﻝ ‪١٤٢٩‬ﻫـ ‪ .‬ﺍﳌﻮﺍﻓﻖ ‪٢٠٠٨/٣/٢٤‬ﻡ‬

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 ‫ﺗﻘﺪﯾﻢ اﻟﺪﻛﺘﻮر‪ /‬ﺣﺴﻦ ﺑﻦ ﻣﺤﻤﺪ ﻣﻘﺒﻮﻟﻲ اﻷھﺪل‬
‫ﻋﻤﻴﺪ ﻛﻠﻴﺔ ﺍﻟﺸﺮﻋﻴﺔ ﺳﺎﺑﻘﺎ‬
‫ﻭﺃﺳﺘﺎﺫ ﺍﳊﺪﻳﺚ ﻭﺍﻷﺻﻮﻝ ﰲ ﺟﺎﻣﻌﺔ ﺻﻨﻌﺎﺀ‬

‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺃﲨﻌﲔ‪ ..‬ﻭﺑﻌﺪ‪:‬‬
‫ﻟﻘﺪ ﺍﻃﻠﻌﺖ ﻋﻠﻰ ﻣﺎ ﻛﺘﺒﻪ ﺍﻟﻌﻼﻣﺔ ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﺑﻦ ﺻﺎﱀ ﻗﺪﻳﺶ ﺍﻟﻴﺎﻓﻌﻲ ﺑﻌﻨﻮﺍﻥ )ﺍﻟﻄﺮﻳﻖ ﺇﱃ ﺍﻷﻟﻔﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ – ﺗﺄﺻﻴﻞ ﻭﺭﺅﻳﺔ ﺟﺪﻳﺪﺓ( ﻓﻮﺟﺪﺕ ﺍﻟﺒﺎﺣﺚ ﺍﺳﺘﻌﺮﺽ ﺍﻷﻓﻜﺎﺭ ﻭﺍﻟﻨﻘﺎﻁ ﻭﺍﻟﺜﻮﺍﺑﺖ ﺍﻟﱵ‬
‫ﳝﻜﻦ ‪‬ﺎ ﺗﺄﻟﻴﻒ ﺍﻷﻣﺔ‪ ،‬ﻭﺫﻛﺮ ﺍﳌﻨﻬﺞ ﺍﻟﺸﺮﻋﻲ ﺍﻟﺬﻱ ﳛﻘﻖ ﻃﺮﻳﻖ ﺍﻷﻟﻔﺔ‪ ،‬ﻭﻛﻴﻔﻴﺔ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻵﺧﺮﻳﻦ‬
‫ﻟﺘﺤﻘﻴﻖ ﻫﺬﻩ ﺍﻷﻟﻔﺔ‪ ،‬ﻭﺑﻴ‪‬ﻦ ﻣﺎ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻴﻪ ﺍﻟﻌﻘﻼﺀ ﻣﻦ ﺍﻻﻋﺘﺪﺍﻝ ﻭﺍﻟﺘﺠﺮﺩ ﻭﺍﻹﻧﺼﺎﻑ ﺣﱴ‬
‫ﺗﻜﻮﻥ ﺍﻷﻟﻔﺔ ﻭﺍﶈﺒﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻦ ﺭﺅﻳﺔ ﺟﺪﻳﺪﺓ!‪.‬‬
‫ﻭﻗﺪ ﺫﻛﺮ ﳕﺎﺫﺝ ﻋﻦ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ ﰲ ﺗﺮﺳﻴﺦ ﺍﻷﻟﻔﺔ ﻭﻧﺒﺬ ﺍﻟﻔﺮﻗﺔ ﻭﻋﺪﻡ ﺍ‪‬ﺎﻡ ﺍﻟﻨﺎﺱ ﺑﺎﻟﺘﻜﻔﲑ ﻭﺍﻷﺧﻄﺎﺀ‪،‬‬
‫ﻭﺍﳊﻜﻢ ﻋﻠﻰ ﺍﻟﻄﻮﺍﺋﻒ ﺑﺎﻟﻀﻼﻝ‪ ،‬ﻭﻫﺬﻩ ﻫﻲ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﺃﺩﺕ ﺇﱃ‪ :‬ﺍﳋﻼﻑ ﺑﲔ ﺍﻷﻣﺔ‪ ،‬ﻭﺍﻟﺘﺼﻮﺭ‬
‫ﺍﳋﺎﻃﺊ ﻋﻦ ﺍﻟﻐﲑ ﻭﺍﳊﻜﻢ ]ﺍﳋﺎﻃﺊ[ ﻋﻠﻰ ﺍﻵﺧﺮﻳﻦ‬
‫ﻭﻟﺬﺍ ﺣﺎﻭﻝ ﺍﻟﺒﺎﺣﺚ ﺑﻴﺎﻥ ﺍﻷﺳﺒﺎﺏ ﻭﺍﻷﻣﻮﺭ ﺍﻟﱵ ﺃﺩﺕ ﺇﱃ ﺍﻟﻔﺮﻗﺔ ﻭﻛﻴﻔﻴﺔ ﻋﻼﺝ ﻫﺬﻩ ﺍﻟﻔﺮﻗﺔ ﻭﻓﺘﺢ ﺑﺎﺏ‬
‫ﺍﳊﻮﺍﺭ ﻭﺍﻻﺗﻔﺎﻕ ﻋﻠﻰ ﺍﻟﺜﻮﺍﺑﺖ ﻭﻋﺪﻡ ﺍﻹﻧﻜﺎﺭ ﰲ ﺍﳌﺨﺘﻠﻒ ﻓﻴﻪ ﻭﺗﺼﺤﻴﺢ ﺍﻷﺧﻄﺎﺀ ﻭﺍﻟﺘﺼﻮﺭﺍﺕ ﺍﻟﻐﲑ!‬
‫ﺳﻠﻴﻤﺔ‪ ،‬ﰒ ﺑﲔ ﺍﻟﻘﻮﺍﺳﻢ ﺍﳌﺸﺘﺮﻛﺔ ﻭﺍﻻﺗﻔﺎﻕ ﻋﻠﻰ ﺍﻟﺜﻮﺍﺑﺖ‪ ،‬ﻭﻣﺎ ﲢﺘﺎﺝ ﻣﻦ ﺟﻬﻮﺩ ﻣﻦ ﻗﺒﻞ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﺪﻋﺎﺓ‬
‫ﻭﺍﳌﻔﻜﺮﻳﻦ ﻭﺍﳌﺼﻠﺤﲔ‪ ،‬ﻭﺩﻭﺭ ﺍﳊﻜﺎﻡ ﰲ ﺳﻴﺎﺳﺔ ﺍﻷﻟﻔﺔ ﻭﺍﻹﺻﻼﺡ ﻣﺎ ﺑﲔ ﺍﻟﺮﺍﻋﻲ ﻭﺍﻟﺮﻋﻴﺔ ﺣﱴ ﺗﺴﺘﻘﻴﻢ‬
‫ﺍﻷﻟﻔﺔ ﺑﲔ ﺃﺑﻨﺎﺀ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ‬
‫ﻭﻗﺪ ﻭﻓﻖ ﺍﻟﺒﺎﺣﺚ ﻓﻴﻤﺎ ﻃﺮﺣﻪ ﰲ ﺍﻟﻄﺮﻳﻖ ﺇﱃ ﺍﻷﻟﻔﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳌﺆﺻﻠﺔ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﻋﻤﻞ‬
‫ﺍﻟﺴﻠﻒ ﻟﺘﻜﻮﻥ ﺭﺅﻳﺔ ﺟﺪﻳﺪﺓ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﺍﳌﻌﺎﺻﺮ ﺍﻟﻴﻮﻡ‪ ،‬ﻧﺴﺄﻝ ﺍﷲ ﺃﻥ ﳚﺰﻳﻪ ﺧﲑ ﺍﳉﺰﺍﺀ ﻋﻠﻰ ﻣﺎ‬
‫ﻛﺘﺐ ﻭﺃﻥ ﻳﻨﻔﻊ ﺑﻪ ﺍﻹﺳﻼﻡ ﻭﺍﳌﺴﻠﻤﲔ ﻭﻧﺴﺄﻝ ﺍﷲ ﻟﻨﺎ ﻭﻟﻪ ﺍﻟﺘﻮﻓﻴﻖ ﻭﺣﺴﺒﻨﺎ ﺍﷲ ﻭﻧﻌﻢ ﺍﻟﻮﻛﻴﻞ‪ ،‬ﻭﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ‬

‫ﺍﻟﺪﻛﺘﻮﺭ‪ /‬ﺣﺴﻦ ﺑﻦ ﳏﻤﺪ ﻣﻘﺒﻮﻝ ﺍﻷﻫﺪﻝ‬

‫ﻛﻠﻴﺔ ﺍﻟﺸﺮﻋﻴﺔ – ﺟﺎﻣﻌﺔ ﺻﻨﻌﺎﺀ‬

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 ‫ﺗﻘﺪﯾﻢ اﻟﺪﻛﺘﻮر‪ /‬ﻣﺤﻤﺪ اﻟﺤﺴﻦ ﺑﻦ ﻣﺼﻄﻔﻰ اﻟﺒﻐﺎ‬
‫ﻋﻤﻴﺪ ﻛﻠﻴﺔ ﺍﻟﺸﺮﻳﻌﺔ – ﺟﺎﻣﻌﺔ ﺩﻣﺸﻖ‬

‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ﻭﺃﻓﻀﻞ ﺍﻟﺼﻼﺓ ﻭﺃﰎ ﺍﻟﺘﺴﻠﻴﻢ ﻋﻠﻰ ﺳﻴﺪ ﺍﳋﻠﻖ ﺃﲨﻌﲔ ﳏﻤﺪ ﻣﺆﻟﻒ ﻗﻠﻮﺏ ﺍﻟﻌﺮﺏ‬
‫ﻭﺍﻟﻌﺠﻢ‪ ،‬ﻭﺟﺎﻣﻊ ﺍﳌﻜﺎﺭﻡ ﻭﺍﶈﺎﺳﻦ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﺗﺒﻌﻬﻢ ﺑﺈﺣﺴﺎﻥ ﺇﱃ ﻳﻮﻡ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺑﻌﺪ‪:‬‬
‫ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪) :‬ﻭﺃﻃﻴﻌﻮﺍ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻭﻻ ﺗﻨﺎﺯﻋﻮﺍ ﻓﺘﻔﺸﻠﻮﺍ ﻭﺗﺬﻫﺐ ﺭﳛﻜﻢ ﻭﺍﺻﱪﻭﺍ ﺇﻥ ﺍﷲ ﻣﻊ‬
‫ﺍﻟﺼﺎﺑﺮﻳﻦ(‬
‫ﺇﻥ ﻃﺎﻋﺔ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺁﻣﺮﺓ ﺑﻌﺪﻡ ﺍﻟﺘﻨﺎﺯﻉ ﺑﺪﻻﻟﺔ ﺍﻻﻗﺘﺮﺍﻥ‪ ،‬ﻓﻄﺎﻋﺔ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻭﺍﺟﺒﺔ ﻭﻻ ﺷﻚ‪ ،‬ﻭﻋﺪﻡ‬
‫ﺍﻟﺘﻨﺎﺯﻉ ﺣﺘﻢ ﻻ ﺭﻳﺐ‪ ،‬ﻭﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ‪" :‬ﻻ ﺗﺮﺟﻌﻮﺍ ﺑﻌﺪﻱ ﻛﻔﺎﺭﺍ ﻳﻀﺮﺏ ﺑﻌﻀﻜﻢ‬
‫ﺭﻗﺎﺏ ﺑﻌﺾ" ﻓﻼ ﺷﻚ ﺃﻥ ﺍﻟﺘﻨﺎﺯﻉ ﻭﺍﳋﺼﺎﻡ ﺧﻄﲑ ﻻ ﺧﻄﺮ ﺑﻌﺪﻩ‪ ،‬ﻭﺷﺆﻡ ﻻ ﺷﺆﻡ ﺑﻌﺪﻩ‪ ،‬ﻭﻣﺮﺫﻟﺔ ﻻ‬
‫ﻣﺮﺫﻟﺔ ﺑﻌﺪﻫﺎ‪..‬‬
‫ﻭﳍﺬﺍ ﻻ ﺑﺪ ﻣﻦ ﺍﻷﻟﻔﺔ ﻭﺍﻻﺟﺘﻤﺎﻉ ﻭﺍﻻﻟﺘﺌﺎﻡ ﻭﺍﻟﺘﺮﺗﻴﺐ ﻭﺍﻟﺘﻨﺴﻴﻖ ﲝﺴﺐ ﺍﻷﻭﻟﻮﻳﺎﺕ‪ ..‬ﻭﻫﻮ ﻣﺎ ﻳﻔﻴﺾ ﻓﻴﻪ‬
‫ﺻﺎﺣﺐ ﺍﻟﻜﺘﺎﺏ ]ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﺑﻦ ﺻﺎﱀ ﻗﺪﻳﺶ ﺍﻟﻴﺎﻓﻌﻲ[‪ ..‬ﻭﻓﻘﻪ ﺍﷲ ﺗﻌﺎﱃ ﻟﻜﻞ ﺧﲑ‪ ،‬ﺇﺫ‬
‫ﻳﺬﻛﺮ ﺍﻷﻟﻔﺔ ﻭﻣﺎ ﻳﻜﻤﻠﻬﺎ ﻭﻳﻮﺟﺪﻫﺎ‪ ،‬ﻭﻫﺬﻩ ﺍﻷﻟﻔﺔ ﻻ ﺗﺼﲑ ﻭﻻ ﺗﻜﻮﻥ ﺇﻻ ﺑﺎﻟﻌﻠﻢ ﻭﺍﳌﻌﺮﻓﺔ ﺑﺎﳌﻔﺮﻗﺎﺕ‬
‫ﻭﺃﺻﺤﺎ‪‬ﺎ‪ ،‬ﲝﺴﺐ ﺃﻭﻟﻮﻳﺎﺕ ﺍﳌﺼﺎﱀ ﻭﺭﺗﺒﻬﺎ‪ ،‬ﻭﺿﺮﻭﺭﺍﺕ ﺍﻻﺗﻔﺎﻕ ﻭﺍﻟﺘﺤﺎﻡ ﺍﻟﺒﻨﻴﺎﻥ ﺍﳌﺮﺻﻮﺹ ﺃﻣﺎﻡ ﺍﻷﻋﺪﺍﺀ‬
‫ﺍﳌﺘﺮﺑﺼﲔ ﺍﻟﻼﻫﺜﲔ‪ ،‬ﺑﻞ ﻭﺍﻟﻠﺼﻮﺹ ﻻ ﻟﺸﻌﻮ‪‬ﻢ ﺑﻞ ﳉﻴﻮ‪‬ﻢ ﺑﲔ ﻛﻼﻡ ﻣﻌﺴﻮﻝ‪ ،‬ﻭﺃﺳﻨﺎﻥ ﺑﺮﺍﻗﺔ ﺑﺴﻢ‬
‫ﺯﻋﺎﻑ ﻭﺿﺤﻜﺎﺕ ﺭﻧﺎﻧﺔ ﲟﺪﺍﻓﻊ ﻃﻮﻳﻠﺔ ﺍﻷﻣﺪ ﻭﺍﳌﺪﻯ‪.‬‬
‫ﺇﻧﻨﺎ ﰲ ﻋﺼﺮ ﻟﻦ ﻧﻔﻠﺢ ﻓﻴﻪ ﺇﻻ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ‪) :‬ﻭﺍﻋﺘﺼﻤﻮﺍ ﲝﺒﻞ ﺍﷲ ﲨﻴﻌﺎ ﻭﻻ ﺗﻔﺮﻗﻮﺍ ﻭﺍﺫﻛﺮﻭﺍ ﻧﻌﻤﺔ ﺍﷲ‬
‫ﻋﻠﻴﻜﻢ ﺇﺫ ﻛﻨﺘﻢ ﺃﻋﺪﺍﺀ ﻓﺄﻟﻒ ﺑﲔ ﻗﻠﻮﺑﻜﻢ ﻓﺄﺻﺒﺤﺘﻢ ﺑﻨﻌﻤﺘﻪ ﺇﺧﻮﺍﻧﺎ ﻭﻛﻨﺘﻢ ﻋﻠﻰ ﺷﻔﺎ ﺣﻔﺮﺓ ﻣﻦ ﺍﻟﻨﺎﺭ‬
‫ﻓﺄﻧﻘﺬﻛﻢ ﻣﻨﻬﺎ ﻛﺬﻟﻚ ﻳﺒﲔ ﺍﷲ ﻟﻜﻢ ﺁﻳﺎﺗﻪ ﻟﻌﻠﻜﻢ ‪‬ﺘﺪﻭﻥ(‪.‬‬
‫ﻭﺑﻘﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ‪" :‬ﻣﺜﻞ ﺍﳌﺆﻣﻨﲔ ﰲ ﺗﻮﺍﺩﻫﻢ ﻭﺗﺮﺍﲪﻬﻢ ﻭﺗﻌﺎﻃﻔﻬﻢ ﻛﻤﺜﻞ ﺍﳉﺴﺪ ﺍﻟﻮﺍﺣﺪ‬
‫ﺇﺫﺍ ﺍﺷﺘﻜﻰ ﻣﻨﻪ ﻋﻀﻮ ﺗﺪﺍﻋﻰ ﻟﻪ ﺳﺎﺋﺮ ﺍﳉﺴﺪ ﺑﺎﳊﻤﻰ ﻭﺍﻟﺴﻬﺮ"‬
‫ﻣﺎ ﺃﺣﻮﺟﻨﺎ ﺇﱃ ﺍﻟﺘﺤﻘﻖ ﺑﺎﳌﺜﹸﻞ ﻭﺍﻷﺧﻼﻕ ﻭﺍﳌﺒﺎﺩﺉ ﺍﻟﱵ ﻋﺎﺷﻬﺎ ﺍﻟﺸﺎﻓﻌﻲ ﻣﻊ ﺃﰊ ﺣﻨﻴﻔﺔ ﰲ ﻣﻘﺎﻣﻪ ﳛﺘﺮﻡ‬
‫ﺁﺭﺍﺀﻩ ﺑﻞ ﳛﺘﺮﻡ ﺍﻟﺸﺎﻓﻌﻲ ﻧﻔﺴﻪ‪..‬ﻋﺠﺒﺎﹰ ﻛﻴﻒ ﻳﺴﻔﻪ ﻛﻞ ﺫﻱ ﺭﺃﻱ ﺭﺃﻱ ﻏﲑﻩ؟ ﺃﻟﻴﺲ ﻋﻨﺪﻣﺎ ﻳﻘﻮﻝ ﻭﻳﻔﻌﻞ‬
‫ﺫﻟﻚ ﻛﺄﳕﺎ ﻳﻘﻮﻝ ﻋﻦ ﺭﺃﻳﻪ ﺃﻧﻪ ﺳﻔﻴﻪ ﺟﺪﻳﺮ ﺑﺎﻟﺘﺴﻔﻴﻪ؟ ﺃﻳﻦ ﻗﻮﻟﺔ ﺍﻟﺴﻠﻒ ﻭﺁﺩﺍ‪‬ﺎ ﻭﺍﺣﺘﺮﺍﻣﻬﺎ‪) :‬ﻛﻼﻣﻨﺎ‬
‫ﺻﻮﺍﺏ ﳏﺘﻤﻞ ﻟﻠﺨﻄﺄ‪ ،‬ﻭﻛﻼﻡ ﻏﲑﻧﺎ ﺧﻄﺄ ﳏﺘﻤﻞ ﻟﻠﺼﻮﺍﺏ(؟‬

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 ‫ﺑﺘﻨﺎ ﻻ ﻧﻌﺮﻑ ﺇﻻ ﺃﻥ ﺁﺭﺍﺀﻧﺎ ﻗﺎﻃﻌﺔ ﻭﺃﻗﻮﺍﻟﻨﺎ ﺻﺎﺋﺒﺔ‪ ،‬ﻭﻟﺮﲟﺎ ﻧﻘﻀﻨﺎﻫﺎ ﰲ ﺍﳌﺴﺎﺀ ﻭﰲ ﺍﻟﺼﺒﺎﺡ‪ ،‬ﻭﺑﻌﺪ ﺣﲔ‪..‬‬
‫ﺇﻥ ﺧﻠﻖ ﺍﻷﻟﻔﺔ ﺧﻠﻖ ﻗﻮﱘ "ﺧﲑﻛﻢ ﻣﻦ ﻳﺄﻟﻒ ﻭﻳﺆﻟﻒ" ﻻ ﻳﻘﺪﺭ ﻋﻠﻴﻪ ﺇﻻ ﻣﻦ ﻛﺎﻥ ﺫﺍ ﺑﺎﻉ ﰲ ﺍﳌﻌﺮﻓﺔ ﻭﰲ‬
‫ﺍﻟﻮﺍﻗﻊ ﻣﻊ ﺃﺧﻼﻕ ﻓﺎﺿﻠﺔ‪.‬‬
‫ﺃﻳﻦ ﺣﻠﻢ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻣﻦ ﺩﻋﺎﺓ ﺍﻟﻴﻮﻡ ﻭﻗﻮﺍﻟﻴﻪ؟ ﺃﻳﻦ ﺇﺣﺴﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻣﻦ ﻣﺸﻮﻫﻲ ﺍﻟﻴﻮﻡ ﻭﺃﺩﻋﻴﺎﺋﻪ؟‬
‫ﻳﺆﺛﺮ ﺛﻮﺏ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻣﻦ ﺟﺬﺏ ﺍﻷﻋﺮﺍﰊ ﰲ ﻋﻨﻘﻪ‪ ،‬ﻭﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻳﺒﺘﺴﻢ ﻟﻪ‪ ،‬ﻳﻜﺬﺏ ﻋﻠﻴﻪ ﺍﻷﻋﺮﺍﰊ ﰲ ﺷﺮﺍﺀ ﺍﳉﻤﻞ‪ ..‬ﻳﺒﻄﺶ ﺃﺑﻮ ﺟﻬﻞ ﺑﺮﺳﻮﻝ ﺍﷲ ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻭﻳﺮﻏﺪ ﻭﻳﺰﺑﺪ ﻭﻳﺸﺘﻢ‪ ،‬ﻭﻳﻀﻊ ﻏﲑﻩ ﺍﻟﺴﻠﻰ ﻋﻠﻰ ﺭﺃﺱ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ‬
‫ﻭﺳﻠﻢ ﻭﻻ ﻳﺴﺘﻄﻴﻊ ﺣﺮﺍﻛﺎﹰ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ‪ ..‬ﺗﺄﰐ ﻓﺎﻃﻤﺔ ﻟﺘﺰﻳﻞ ﻋﻦ ﺭﺃﺳﻪ ﺍﻟﺸﺮﻳﻒ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻗﺬﺍﺭﺓ ﺍﳌﺸﺮﻛﲔ‪ ،‬ﻭﻟﻜﻦ ﻫﻨﻴﻬﺔ‪..‬ﺇ‪‬ﻢ ﻣﺸﺮﻛﻮﻥ‪ ..‬ﻭﺛﻨﻴﻮﻥ‪ ..‬ﺃﻋﺮﺍﺏ ﺑﺪﺍﻩ‪ ..‬ﻓﻴﺎ ﻟﻌﺎﺭ‬
‫ﻣﺘﺤﻀﺮﺓ ﺍﻟﻴﻮﻡ ﻣﺎ ﺃﺷﺪ ﺃﺳﻦ‪ ‬ﻗﻠﻮ‪‬ﻢ‪ ..‬ﻣﺎ ﺃﺷﺪ ﺟﻬﻠﻬﻢ‪..‬ﺃﻻ ﺗﺘﺤﺮﻙ ﻗﻠﻮ‪‬ﻢ ﻵﻻﻡ ﺍﻟﺸﻌﻮﺏ ﻭﺩﻣﺎﺋﻬﺎ‬
‫ﻭﺃﺣﺰﺍ‪‬ﺎ ﻭﺫﻫﺎﺏ ﺭﻳﺢ ﺍﳌﺴﻠﻤﲔ‪.‬‬
‫ﺇﻧﻚ ﻟﻮ ﻧﻈﺮﺕ ﰲ ﺃﺿﻴﻖ ﻓﺞ ﻭﻣﻜﺎﻥ ﻟﺮﺃﻳﺖ ﺗﻨﺎﺣﺮﺍﹰ ﺗﺰﻛﻢ ﺭﺍﺋﺤﺘﻪ ﺍﻷﻧﻮﻑ‪ ،‬ﻭﻣﺴﺘﻨﻘﻌﺎﹰ ﺁﺳﻨﺎﹰ ﺗﻨﻔﺮ ﻣﻨﻪ‬
‫ﺍﳊﺸﺮﺍﺕ‪ ..‬ﻭﺍﻟﻌﺠﺐ ﻛﻞ ﺍﻟﻌﺠﺐ ﺃﻥ ﻳﺰﻋﻢ ﺍﳉﻤﻴﻊ ﺣﺮﺻﻬﻢ ﻋﻠﻰ ﺍﳌﺼﻠﺤﺔ ﻭﺭﻋﺎﻳﺘﻬﺎ ﺑﻞ ﻭﺻﻴﺎﻧﺘﻬﺎ ﺑﻞ‬
‫ﻭﺍﻻﺣﺘﻔﺎﺀ ‪‬ﺎ‪ ،‬ﺑﻞ ﻭﺍﻟﺒﻜﺎﺀ ﻭﺍﻟﻨﺤﻴﺐ ﻭﺍﻟﻌﻮﻳﻞ ﻭﺍﻟﺼﺮﺍﺥ ﻭﺍﻟﺴﻬﺮ ﻭﺍﻟﺼﱪ ﻷﺟﻠﻬﺎ‪..‬‬
‫ﻟﻦ ﻳﺼﻠﺢ ﺣﺎﻝ ﺍﻷﻣﺔ ﺇﻻ ﲟﺎ ﺻﻠﺢ ﺑﻪ ﺃﻭﳍﺎ‪ ..‬ﻻ ﺑﺪ ﻣﻦ ﺍﻷﻟﻔﺔ ﻭﻟﻜﻦ ﻟﻸﻟﻔﺔ ﺃﺭﻛﺎﻥ ﻭﻋﻨﺎﺻﺮ‪ ..‬ﺇ‪‬ﺎ ﻣﻌﺮﻓﺔ‬
‫ﺷﺎﻣﻠﺔ ﺑﺎﻹﺳﻼﻡ ﻭﺳﲑﻩ ﻭﻓﻘﻬﻪ ﻭﻗﺮﺁﻧﻪ ﻭﺳﻨﺘﻪ ﰒ ﺇ‪‬ﺎ ﺃﺧﻼﻕ ﻭﳏﺎﺳﻦ ﻭﺷﻴﻢ ﻭﺷﻬﺎﻣﺔ ﻭﳔﻮﺓ ﻭﺃﻧﻔﺔ‪ ..‬ﺇ‪‬ﺎ‬
‫ﺃﻧﻔﺔ ﻣﻦ ﺍﳋﺼﺎﻡ ﻭﺷﻬﺎﻣﺔ ﰲ ﺳﻌﺔ ﺍﻵﺧﺮ‪ ،‬ﻭﺷﻴﻢ ﰲ ﺍﻟﻌﻔﻮ ﻋﻦ ﺍﻵﺧﺮ‪ ،‬ﻭﳔﻮﺓ ﰲ ﲪﺎﻳﺔ ﺍﳉﻤﻴﻊ ﻭﺍﶈﺎﻓﻈﺔ‬
‫ﻋﻠﻰ ﻛﻞ ﻗﻄﺮﺓ ﻋﺮﻕ ﻣﻦ ﺍﳉﻤﻴﻊ‪ ..‬ﺇ‪‬ﺎ ﺇﳝﺎﻥ ﻭﺻﺪﻕ ﻭﺗﻮﻛﻞ ﻭﺻﱪ ﻭﻣﻌﺮﻓﺔ ﻭﻋﺮﻓﺎﻥ‪..‬‬
‫ﻭﻟﻘﺪ ﺻﺪﻕ ﺍﷲ ﺗﻌﺎﱃ‪) :‬ﻭﺃﻟﻒ ﺑﲔ ﻗﻠﻮﺑﻪ ﻟﻮ ﺃﻧﻔﻘﺖ ﻣﺎ ﰲ ﺍﻷﺭﺽ ﲨﻴﻌﺎ ﻣﺎ ﺃﻟﻔﺖ ﺑﲔ ﻗﻠﻮ‪‬ﻢ ﻭﻟﻜﻦ ﺍﷲ‬
‫ﺃﻟﻒ ﺑﻴﻨﻬﻢ ﺇﻥ ﺍﷲ ﻋﺰﻳﺰ ﺣﻜﻴﻢ( ﻭﻫﻮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﺍﻟﺬﻱ ﻗﺎﻝ ﺗﻌﺎﱃ ﻓﻴﻪ‪) :‬ﻓﺒﻤﺎ ﺭﲪﺔ ﻣﻦ‬
‫ﺍﷲ ﻟﻨﺖ ﳍﻢ ﻭﻟﻮ ﻛﻨﺖ ﻓﻀﺎ ﻏﻠﻴﻈﺎ ﻻﻧﻔﻀﻮﺍ ﻣﻦ ﺣﻮﻟﻚ ﻓﺎﻋﻒ ﻋﻨﻬﻢ ﻭﺍﺳﺘﻐﻔﺮ ﳍﻢ ﻭﺷﺎﻭﺭﻫﻢ ﰲ ﺍﻷﻣﺮ‬
‫ﻓﺈﺫﺍ ﻋﺰﻣﺖ ﻓﺘﻮﻛﻞ ﻋﻠﻰ ﺍﷲ ﺇﻥ ﺍﷲ ﳛﺐ ﺍﳌﺘﻮﻛﻠﲔ(‬
‫ﻓﻤﺎ ﺃﺣﻮﺟﻨﺎ ﺇﱃ ﺍﻷﻟﻔﺔ‪ ..‬ﺇﱃ ﺳﻌﺔ ﺑﻌﻀﻨﺎ ﻟﻶﺧﺮ‪ ،‬ﻭﳓﻦ ﻣﺴﻠﻤﻮﻥ ﻣﺴﻠﻤﻮﻥ ﺑﻞ ﻭﻣﺴﻠﻤﻮﻥ! ﻭﷲ ﺍﻷﻣﺮ ﻣﻦ‬
‫ﻗﺒﻞ ﻭﻣﻦ ﺑﻌﺪ‪ ،‬ﻭﻳﻮﻣﺌﺬ‪ ‬ﻳﻔﺮﺡ ﺍﳌﺆﻣﻨﻮﻥ ﺑﻨﺼﺮ ﺍﷲ ﻳﻨﺼﺮ ﻣﻦ ﻳﺸﺎﺀ ﻭﻫﻮ ﺍﻟﻌﺰﻳﺰ ﺍﻟﺮﺣﻴﻢ‪ .‬ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ‬
‫ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺃﲨﻌﲔ ﻭﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪.‬‬

‫ﳏﻤﺪ ﺍﳊﺴﻦ ﺑﻦ ﻣﺼﻄﻔﻰ ﺍﻟﺒﻐﺎ‬

‫ﺳﻮﺭﻳﺎ ‪ -‬ﺩﻣﺸﻖ‬

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 ‫ﺗﻘﺪﯾﻢ اﻟﺸﯿﺦ‪ /‬ﺣﺴﻦ ﺑﻦ ﻣﻮﺳﻰ اﻟﺼﻔﺎر‬
‫ﻋﻀﻮ ﺍ‪‬ﻤﻊ ﺍﻟﻌﺎﳌﻲ ﻟﻠﺘﻘﺮﻳﺐ ﺑﲔ ﺍﳌﺬﺍﻫﺐ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺍﳊﻤﺪ ﷲ ﻭﺣﺪﻩ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﻣﻦ ﻻ ﻧﱯ ﺑﻌﺪﻩ‪ ،‬ﳏﻤﺪ ﻭﺁﻟﻪ ﺍﻟﻄﺎﻫﺮﻳﻦ ﻭﺻﺤﺒﻪ ﺍﻟﻄﻴﺒﲔ‪.‬‬
‫ﺣﲔ ﺃﻃﻠﻖ ﺍﳌﻔﻜﺮ ﺍﻷﻣﺮﻳﻜﻲ ﺻﺎﻣﻮﻳﻞ ﻫﻨﺘﻨﻘﺘﻮﻥ ﺍﻷﺳﺘﺎﺫ ﲜﺎﻣﻌﺔ ﻫﺎﺭﻓﺎﺭﺩ ﻣﻘﻮﻟﺘﻪ ﺍﻟﱵ ﻧﺸﺮﻫﺎ ﰲ ﳎﻠﺔ‬
‫ﺍﻟﺸﺆﻭﻥ ﺍﳋﺎﺭﺟﻴﺔ ﺍﻷﻣﺮﻳﻜﻴﺔ ﰲ ﺻﻴﻒ ‪١٩٩٣‬ﻡ ﻋﻦ ﺻﺪﺍﻡ ﺍﳊﻀﺎﺭﺍﺕ‪ ،‬ﺍﻧﱪﻯ ﻟﻪ ﻋﻘﻼﺀ ﺍﻟﻌﺎﱂ ﻣﻦ‬
‫ﳐﺘﻠﻒ ﺍﳊﻀﺎﺭﺍﺕ‪ ،‬ﻭﻣﻦ ﺑﻴﻨﻬﻢ ﻣﻔﻜﺮﻭﻥ ﺃﻣﺮﻳﻜﻴﻮﻥ ﻭﻏﺮﺑﻴﻮﻥ‪ ،‬ﻟﲑﺩ‪‬ﻭﺍ ﻣﻘﻮﻟﺘﻪ‪ ،‬ﻭﻟﲑﻓﻌﻮﺍ ﺷﻌﺎﺭ ﺣﻮﺍﺭ‬
‫ﺍﳊﻀﺎﺭﺍﺕ‪ ،‬ﻭﻳﺪﻋﻮﺍ ﺃﺑﻨﺎﺀ ﺍﻟﺒﺸﺮﻳﺔ ﻟﻠﺘﻌﺎﺭﻑ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ‪ ،‬ﻭﺍﻟﺘﻌﺎﻭﻥ ﻣﻦ ﺃﺟﻞ ﻣﺼﻠﺤﺔ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﺇﻋﻤﺎﺭ‬
‫ﺍﻷﺭﺽ‪.‬‬
‫ﻭﻛﺎﻥ ﺻﻮﺕ ﻋﻠﻤﺎﺀ ﺍﻹﺳﻼﻡ ﻭﻣﻔﻜﺮﻱ ﺍﳌﺴﻠﻤﲔ ﰲ ﻃﻠﻴﻌﺔ ﺍﻷﺻﻮﺍﺕ ﺍﻟﻨﺎﻗﺪﺓ ﻭﺍﻟﺮﺍﻓﻀﺔ ﳌﻘﻮﻟﺔ ﺻﺪﺍﻡ‬
‫ﺍﳊﻀﺎﺭﺍﺕ‪ ،‬ﺍﻧﻄﻼﻗﺎﹰ ﻣﻦ ﻣﺒﺎﺩﺉ ﺍﻹﺳﻼﻡ ﺍﻟﺪﺍﻋﻴﺔ ﺇﱃ ﺍﻟﺴﻠﻢ ﺍﻟﻌﺎﳌﻲ‪ ،‬ﻭﺍﻻﻋﺘﺮﺍﻑ ﺑﺎﻟﺘﻨﻮﻉ ﰲ ﺍ‪‬ﺘﻤﻊ‬
‫ﺍﻹﻧﺴﺎﱐ‪ ،‬ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﻷﻋﺮﺍﻕ ﻭﺍﻟﻘﺒﺎﺋﻞ ﻭﺍﻷﺩﻳﺎﻥ ﻭﺍﻷﻓﻜﺎﺭ‪ ،‬ﻭﺃﻥ ﺫﻟﻚ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﺩﺍﻓﻌﺎﹰ ﺇﱃ‬
‫ﺍﻟﺘﻌﺎﻭﻥ ﰲ ﺍﳌﺸﺘﺮﻛﺎﺕ ﻭﻣﺎ ﻳﻔﻴﺪ ﲨﻴﻊ ﺍﻟﺒﺸﺮ‪ }،‬ﺗ‪‬ﻌ‪‬ﺎﻟﹶﻮ‪‬ﺍ ﺇﹺَﱃ ﻛﹶﻠ‪‬ﻤ‪‬ﺔ‪ ‬ﺳ‪‬ﻮ‪‬ﺍﺀٍ{‪} ،‬ﻭ‪‬ﺗ‪‬ﻌ‪‬ﺎﻭ‪‬ﻧ‪‬ﻮﺍ ﻋ‪‬ﻠﹶﻰ ﺍﻟﹾﺒﹺﺮ‪‬‬
‫ﻭ‪‬ﺍﻟﺘ‪‬ﻘﹾﻮ‪‬ﻯ{ ﻭﺇﱃ ﺍﻟﺘﻌﺎﺭﻑ ﻭﺍﳊﻮﺍﺭ ﺑﺎﻟﱵ ﻫﻲ ﺃﺣﺴﻦ ﰲ ﻣﻮﺍﺭﺩ ﺍﻟﺘﻤﺎﻳﺰ ﻭﺍﳋﻼﻑ‪ } ،‬ﻭ‪‬ﺟ‪‬ﻌ‪‬ﻠﹾﻨ‪‬ﺎﻛﹸﻢ‪ ‬ﺷ‪‬ﻌ‪‬ﻮﺑﺎﹰ‬
‫ﻭ‪‬ﻗﹶﺒ‪‬ﺎﺋ‪‬ﻞﹶ ﻟ‪‬ﺘ‪‬ﻌ‪‬ﺎﺭ‪‬ﻓﹸﻮﺍ{‪} ،‬ﻭ‪‬ﺟ‪‬ﺎﺩ‪‬ﻟﹾﻬ‪‬ﻢ‪ ‬ﺑﹺﺎﻟﱠﺘ‪‬ﻲ ﻫ‪‬ﻲ‪ ‬ﺃﹶﺣ‪‬ﺴ‪‬ﻦ‪.{‬‬
‫ﻟﻜﻦ ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻳﺮﻓﺾ ﻓﻴﻪ ﻋﻠﻤﺎﺀ ﺍﻹﺳﻼﻡ ﺻﺪﺍﻡ ﺍﳊﻀﺎﺭﺍﺕ‪ ،‬ﻭﻳﻔﺨﺮﻭﻥ ﺑﺄﻥ ﺩﻳﻨﻬﻢ ﻭﻗﺮﺁ‪‬ﻢ ﻗﺪ‬
‫ﺩﻋﺎ ﺇﱃ ﺣﻮﺍﺭ ﺍﳊﻀﺎﺭﺍﺕ‪ ،‬ﳒﺪ ﰲ ﺩﺍﺧﻞ ﺍﻷﻣﺔ ﻣﻦ ﻳﺒﺸ‪‬ﺮ ﺑﺼﺪﺍﻡ ﺍﳌﺬﺍﻫﺐ‪ ،‬ﻭﻳﺮﻓﺾ ﺍﳊﻮﺍﺭ ﻭﺍﻟﺘﻘﺎﺭﺏ‬
‫ﺑﲔ ﺃﺑﻨﺎﺀ ﺍﻷﻣﺔ ﺍﻟﱵ ﻧﺺ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻋﻠﻰ ﻭﺣﺪ‪‬ﺎ‪} ،‬ﺇﹺﻥﱠ ﻫ‪‬ﺬ‪‬ﻩ‪ ‬ﺃﹸﻣ‪‬ﺘ‪‬ﻜﹸﻢ‪ ‬ﺃﹸﻣ‪‬ﺔﹰ ﻭ‪‬ﺍﺣ‪‬ﺪ‪‬ﺓﹰ {‪.‬‬
‫ﺇﻥ ﻣﻦ ﺍﳌﺆﱂ ﺣﻘﺎﹰ ﺃﻥ ﺗﺮﺗﻔﻊ ﺃﺻﻮﺍﺕ ﺍﻟﺪﺍﻋﲔ ﺇﱃ ﺍﳋﺼﺎﻡ ﺍﳌﺬﻫﱯ‪ ،‬ﻭﺃﻥ ﺗﻨﺪﻟﻊ ﻣﻌﺎﺭﻙ ﺍﻻﺣﺘﺮﺍﺏ‬
‫ﺍﻟﻄﺎﺋﻔﻲ‪ ،‬ﰲ ﺃﻛﺜﺮ ﻣﻦ ﺑﻠﺪ ﺇﺳﻼﻣﻲ‪ ،‬ﺑﻴﻨﻤﺎ ﺗﻮﺍﺟﻪ ﺍﻷﻣﺔ ﺍﺧﻄﺮ ﺍﻟﺘﺤﺪﻳﺎﺕ ﻭﺍﻟﻈﺮﻭﻑ‪.‬‬
‫ﻣﻦ ﻫﻨﺎ ﺗﱪﺯ ﺃﳘﻴﺔ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺍﻟﺬﻱ ﺧﻄﹼﺘﻪ ﺃﻧﺎﻣﻞ ﺍﻷﺥ ﺍﻟﻔﺎﺿﻞ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﺑﻦ ﺻﺎﱀ‬
‫ﻗﹸﺪﻳﺶ ﺍﻟﻴﺎﻓﻌﻲ ﺣﻔﻈﻪ ﺍﷲ ﺗﻌﺎﱃ‪ .‬ﲢﺖ ﻋﻨﻮﺍﻥ ) ﰲ ﺍﻟﻄﺮﻳﻖ ﺇﱃ ﺍﻹﻟﻔﺔ ﺍﻹﺳﻼﻣﻴﺔ(‪.‬‬
‫ﺇﻧﻪ ﲝﺚ ﻋﻠﻤﻲ ﳕﻮﺫﺟﻲ ﻳﻨﺒﺊ ﻋﻦ ﺇﺧﻼﺹ ﻋﻤﻴﻖ ﻟﻮﺣﺪﺓ ﺍﻷﻣﺔ‪ ،‬ﻭﻭﻋﻲ ﺩﻗﻴﻖ ﲟﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ‪،‬‬
‫ﻭﺃﺣﻮﺍﻝ ﺍﻟﻮﺍﻗﻊ ﺍﳌﻌﺎﺵ‪.‬‬

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 ‫ﻟﻘﺪ ﺷﻌﺮﺕ ﺑﺴﻌﺎﺩﺓ ﺑﺎﻟﻐﺔ ﻭﺃﻧﺎ ﺃﺗﺎﺑﻊ ﻗﺮﺍﺀﺓ ﺻﻔﺤﺎﺕ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺍﻟﻘﻴ‪‬ﻢ‪ ،‬ﻭﲪﺪﺕ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ‬
‫ﻭﺟﻮﺩ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﺮﺅﻳﺔ ﺑﲔ ﺃﺑﻨﺎﺀ ﺍﻷﻣﺔ‪ ،‬ﻭﺩﻋﻮﺕ ﻟﻠﻤﺆﻟﻒ ﺑﺎﳌﺰﻳﺪ ﻣﻦ ﺍﻟﺘﻮﻓﻴﻖ ﰲ ﺧﺪﻣﺔ ﺍﻹﺳﻼﻡ‬
‫ﻭﺍﻷﻣﺔ‪.‬‬
‫ﺃﺳﺄﻝ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﻳﺒﺎﺭﻙ ﰲ ﻫﺬﺍ ﺍﳉﻬﺪ‪ ،‬ﻭﺃﻥ ﻳﻨﻔﻊ ﺑﻪ‪ ،‬ﻟﻴﺸﻜﻞ ﺯﲬﺎﹰ ﺟﺪﻳﺪﺍﹰ ﺩﺍﻓﻌﺎﹰ ﳓﻮ ﺍﻹﻟﻔﺔ‬
‫ﻭﺍﻟﺘﻘﺎﺭﺏ‪ ،‬ﻭﺁﺧﺮ ﺩﻋﻮﺍﻧﺎ ﺃﻥ ﺍﳊﻤﺪ ﷲ ﺭﺏ‪ ‬ﺍﻟﻌﺎﳌﲔ‪.‬‬

‫ﺣﺴﻦ ﺑﻦ ﻣﻮﺳﻰ ﺍﻟﺼﻔﺎﺭ‬

‫ﺍﻟﻘﻄﻴﻒ ـ ﺍﳌﻤﻠﻜﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ‬
‫‪ ٩‬ﺻﻔﺮ ‪١٤٣٠‬ﻫـ ﺍﳌﻮﺍﻓﻖ ‪ ٤‬ﻓﱪﺍﻳﺮ‪٢٠٠٩‬ﻡ‬

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 ‫ﺗﻘﺪﯾﻢ اﻟﺪﻛﺘﻮر‪ /‬رﺟﺐ دﯾﺐ‬
‫ﺍﳌﺪﺭﺱ ﺍﻟﺪﻳﲏ ﰲ ﺇﺩﺍﺭﺓ ﺍﻹﻓﺘﺎﺀ ﺍﻟﻌﺎﻡ ﺑﺪﻣﺸﻖ‬

‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻱ ﺟﻌﻞ ﺍﻹﺳﻼﻡ ﺩﻳﻨﺎ ﺗﻄﻮﻱ ﲢﺘﻪ ﺗﻌﺎﻟﻴﻢ ﺍﻟﺪﻳﺎﻧﺎﺕ ﺍﻟﺴﻤﺎﻭﻳﺔ ﻛﻠﻬﺎ‪ ،‬ﻭﺍﻣﱳ ﻋﻠﻴﻨﺎ ﻓﺠﻌﻠﻨﺎ‬
‫ﻣﺴﻠﻤﲔ ﻭﺭﺿﻲ ﻟﻨﺎ ﺍﻹﺳﻼﻡ ﺩﻳﻨﺎ ﻭ‪‬ﺎﻧﺎ ﻋﻦ ﺍﻟﻔﺮﻗﺔ ﻭﺍﻟﺘﺸﺮﺫﻡ ﻓﻘﺎﻝ‪) :‬ﻗﻞ ﻫﻮ ﺍﻟﻘﺎﺩﺭ ﻋﻠﻰ ﺃﻥ ﻳﺒﻌﺚ‬
‫ﻋﻠﻴﻜﻢ ﻋﺬﺍﺑﺎ ﻣﻦ ﻓﻮﻗﻜﻢ ﺃﻭ ﻣﻦ ﲢﺖ ﺃﺭﺟﻠﻜﻢ ﺃﻭ ﻳﻠﺒﺴﻜﻢ ﺷﻴﻌﺎ ﻭﻳﺬﻳﻖ ﺑﻌﻀﻜﻢ ﺑﺄﺱ ﺑﻌﺾ ﺍﻧﻈﺮ ﻛﻴﻒ‬
‫ﻧﺼﺮﻑ ﺍﻵﻳﺎﺕ ﻟﻌﻠﻬﻢ ﻳﻔﻘﻬﻮﻥ(‪ ،‬ﻓﻠﻪ ﺍﳊﻤﺪ ﻭﺍﳌﻨﺔ ﻋﻠﻰ ﺫﻟﻚ ﰲ ﺍﻷﻭﱃ ﻭﺍﻵﺧﺮﺓ ﻭﻋﻠﻰ ﻛﻞ ﺣﺎﻝ ﻭﺇﱃ‬
‫ﺃﻥ ﻧﻠﻘﺎﻩ ﻭﻫﻮ ﺭﺍﺽ ﻋﻨﺎ ﺑﺈﺫﻧﻪ ﺳﺒﺤﺎﻧﻪ‪.‬‬
‫ﻭﻧﺼﻠﻲ ﻭﻧﺴﻠﻢ ﻋﻠﻰ ﺍﻟﺮﲪﺔ ﺍﳌﻬﺪﺍﺓ ﺳﻴﺪ ﺍﳋﻠﻖ ﻭﻓﺨﺮ ﺍﻟﻜﺎﺋﻨﺎﺕ ﻣﻦ ﺭﺣﻢ ﺍﷲ ﺑﻪ ﺃﻫﻞ ﺍﻷﺭﺽ ﻭﺃﻫﻞ‬
‫ﺍﻟﺴﻤﺎﻭﺍﺕ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﺍﻟﻨﱯ ﺍﻷﻣﻲ ﺍﻟﻘﺎﺋﻞ‪) :‬ﺇﱐ ﺗﺎﺭﻙ ﻓﻴﻜﻢ ﻣﺎ ﺃﻥ ﲤﺴﻜﺘﻢ ﺑﻪ ﻟﻦ ﺗﻀﻠﻮﺍ ﺑﻌﺪﻱ ﺃﺑﺪﺍ‪:‬‬
‫ﻛﺘﺎﺏ ﺍﷲ ﻭﺳﻨﱵ( ﻭﰲ ﺭﻭﺍﻳﺔ‪) :‬ﻛﺘﺎﺏ ﺍﷲ ﻭﻋﺘﺮﰐ ﺃﻫﻞ ﺑﻴﱵ( ﺻﻞﹺ ﺍﻟﻠﻬﻢ ﻋﻠﻴﻪ ﻭﻋﻠﻴﻬﻢ ﻭﻋﻠﻰ ﺻﺤﺎﺑﺘﻪ‬
‫ﻭﺍﻟﺘﺎﺑﻌﲔ ﻭﺗﺎﺑﻌﻴﻬﻢ ﺑﺈﺣﺴﺎﻥ ﺇﱃ ﻳﻮﻡ ﺍﻟﺪﻳﻦ‪.‬‬
‫ﻭﺑﻌﺪ‪ :‬ﻓﺈﻥ ﻣﻮﺿﻮﻉ ﺍﻷﻟﻔﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺗﻮﺣﺪ ﺃﺑﻨﺎﺋﻬﺎ ﺷﻐﻞﹲ ﺷﺎﻏﻞ ﻭﻫﻢ‪ ‬ﻏﺎﻟﺐ ﰲ ﻧﻔﺲ ﻛﻞ ﻣﺴﻠﻢ‬
‫ﳐﻠﺺ‪ ،‬ﺍﻧﻄﻼﻗﺎ ﻣﻦ ﺣﺪﻳﺚ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ‪) :‬ﻣﻦ ﺃﺻﺒﺢ ﻻ ﻳﻬﺘﻢ ﺑﺄﻣﺮ ﺍﳌﺴﻠﻤﲔ ﻓﻠﻴﺲ‬
‫ﻣﻨﻬﻢ ( ﺍﻟﺒﻴﻬﻘﻲ ﻋﻦ ﺃﻧﺲ ﻣﺮﻓﻮﻋﺎ )ﻛﺸﻒ ﺍﳋﻔﺎﺀ ‪ ٢٧٩ :٢ ،‬ﺭﻗﻢ ‪ ،(٢٦١٧‬ﻭﻛﻴﻒ ﻻ ﻳﻜﻮﻥ ﺫﻟﻚ‬
‫ﻭﺍﳌﺴﻠﻢ ﺍﳊﻖ ﻳﻌﻲ ﻗﻮﻝ ﺭﺑﻨﺎ ‪-‬ﺳﺒﺤﺎﻧﻪ‪ -‬ﻭﻫﻮ ﳜﺎﻃﺐ ﺍﳌﺴﻠﻤﲔ ﺇﱃ ﻳﻮﻡ ﺍﻟﺪﻳﻦ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺑﺎﻵﻳﺎﺕ‬
‫ﺍﻟﺘﺎﻟﻴﺔ ‪:‬‬
‫)ﺇﻥ ﻫﺬﻩ ﺃﻣﺘﻜﻢ ﺃﻣﺔ ﻭﺍﺣﺪﺓ ﻭﺃﻧﺎ ﺭﺑﻜﻢ ﻓﺎﻋﺒﺪﻭﻥ(‪ ) ،‬ﻭﺇﻥ ﻫﺬﻩ ﺃﻣﺘﻜﻢ ﺃﻣﺔ ﻭﺍﺣﺪﺓ ﻭﺃﻧﺎ ﺭﺑﻜﻢ ﻓﺎﺗﻘﻮﻥ(‪،‬‬
‫)ﺇﻥ ﺍﻟﺬﻳﻦ ﻓﺮﻗﻮﺍ ﺩﻳﻨﻬﻢ ﻭﻛﺎﻧﻮﺍ ﺷﻴﻌﺎ ﻟﺴﺖ ﻣﻨﻬﻢ ﰲ ﺷﻲﺀ ﺇﳕﺎ ﺃﻣﺮﻫﻢ ﺇﱃ ﺍﷲ ﰒ ﻳﻨﺒﺌﻬﻢ ﲟﺎ ﻛﺎﻧﻮﺍ‬
‫ﻳﻔﻌﻠﻮﻥ(‪) ،‬ﻣﻨﻴﺒﲔ ﺇﻟﻴﻪ ﻭﺍﺗﻘﻮﻩ ﻭﺃﻗﻴﻤﻮﺍ ﺍﻟﺼﻼﺓ ﻭﻻ ﺗﻜﻮﻧﻮﺍ ﻣﻦ ﺍﳌﺸﺮﻛﲔ ‪ .‬ﻣﻦ ﺍﻟﺬﻳﻦ ﻓﺮﻗﻮﺍ ﺩﻳﻨﻬﻢ ﻭﻛﺎﻧﻮﺍ‬
‫ﺷﻴﻌﺎ ﻛﻞ ﺣﺰﺏ ﲟﺎ ﻟﺪﻳﻬﻢ ﻓﺮﺣﻮﻥ(‪.‬‬
‫ﺁﻳﺎﺕ ﻭﺍﺿﺤﺔ ﻭﺿﻮﺡ ﺍﻟﺸﻤﺲ ﰲ ﺭﺍﺑﻌﺔ ﺍﻟﻨﻬﺎﺭ‪ ،‬ﻻ ﻟﺒﺲ ﻓﻴﻬﺎ ﻭﻻ ﺷﺒﻬﺔ‪ ،‬ﲢﺾ ﻋﻠﻰ ﺍﻷﻟﻔﺔ ﻭﺍﶈﺒﺔ‪،‬‬
‫ﻭﲨﻊ ﺍﻟﻜﻠﻤﺔ ﻭﺭﺃﺏ ﺍﻟﺼﺪﻉ‪ ،‬ﻭﺇﻥ ﺁﻓﺔ ﻛﻞ ﲨﺎﻋﺔ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺃﻥ ﺗﺆﻭﻝ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﻛﻤﺎ ﺗﺮﻳﺪ‪ ،‬ﻭﺃﻥ‬
‫ﲢﻤﻞ ﻫﺬﻩ ﺍﻟﻨﺼﻮﺹ ﻣﺎ ﻻ ﲢﺘﻤﻞ‪ ،‬ﺑﻐﻴﺔ ﲢﻘﻴﻖ ﻣﺂﺭ‪‬ﺎ‪ ،‬ﻭﺗﻨﻔﻴﺬ ﺭﻏﺒﺎ‪‬ﺎ‪ ،‬ﺗﻌﻤﺪﺍ ﳊﺎﻝ ﺍﻟﺸﻘﺎﻕ ﻭﺍﻻﻧﺸﻘﺎﻕ‪،‬‬
‫ﻭﺗﻜﺮﻳﺴﺎ ﻟﻔﺮﻗﺔ ﺍﻷﻣﺔ‪ ،‬ﻭﻟﻜﻦ ﺍﻷﻣﺮ ﺍﻷﺷﺪ ﺧﻄﻮﺭﺓ ﺃﻥ ﺗﻈﻦ ﻫﺬﻩ ﺍﳉﻤﺎﻋﺔ ﺃﻭ ﺗﻠﻚ ﺃ‪‬ﺎ ﲢﺴﻦ ﺻﻨﻌﺎ‬
‫ﻭﲣﺪﻡ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻫﻲ ﺗﺴﻲﺀ ﺃﺧﻄﺮ ﺍﻹﺳﺎﺀﺓ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪) :‬ﻗﻞ ﻫﻞ ﻧﻨﺒﺌﻜﻢ ﺑﺎﻷﺧﺴﺮﻳﻦ ﺃﻋﻤﺎﻻ‪ .‬ﺍﻟﺬﻳﻦ‬
‫ﺿﻞ ﺳﻌﻴﻬﻢ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻭﻫﻢ ﳛﺴﺒﻮﻥ ﺃ‪‬ﻢ ﳛﺴﻨﻮﻥ ﺻﻨﻌﺎ(‪ ،‬ﻟﻘﺪ ﲰﺎﻫﻢ ﺍﻷﺧﺴﺮﻳﻦ ﻻ ﺍﳋﺎﺳﺮﻳﻦ‪،‬‬

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 ‫ﻭﻫﺬﺍ ﺣﺎﻝ ﺍﻟﻌﺎﱂ ﺍﻟﻌﺮﰊ ﻭﺍﻹﺳﻼﻣﻲ ﺍﻟﻴﻮﻡ‪ ،‬ﻓﻘﺪ ﺻ‪‬ﻨﻒ ﰲ ﺍﻷﻣﻢ ﺍﻟﻨﺎﻣﻴﺔ ﺃﻭ ﰲ ﻋﺪﺍﺩ ﺍﻟﻌﺎﱂ ﺍﻟﺜﺎﻟﺚ‪ ،‬ﻓﻬﻮ ﱂ‬
‫ﻳﺴﺘﺤﻖ ﺃﻥ ﻳ‪‬ﺼﻨﻒ ﰲ ﻋﺪﺍﺩ ﺍﻟﻌﺎﱂ ﺍﻟﺜﺎﱐ ﻣﻊ ﻛﻞ ﺃﺳﻒ‪.‬‬
‫ﻭﺇﻧﻨﺎ ﻟﻨﺮﻯ ﺍﳍﻮﺓ ﺗﺰﺩﺍﺩ ﻳﻮﻣﺎ ﺑﻌﺪ ﻳﻮﻡ ﺑﲔ ﺍﳉﻤﺎﻋﺎﺕ ﻭﺍﳌﺬﺍﻫﺐ ﻭﺍﻟﻄﻮﺍﺋﻒ ﺍﻹﺳﻼﻣﻴﺔ )ﻛﻞ ﺣﺰﺏ ﲟﺎ‬
‫ﻟﺪﻳﻬﻢ ﻓﺮﺣﻮﻥ(‪ ،‬ﻭﺇﳍﻬﻢ ﻭﺍﺣﺪ‪ ،‬ﻭﻧﺒﻴﻬﻢ ﻭﺍﺣﺪ‪ ،‬ﻭﻛﺘﺎ‪‬ﻢ ﻭﺍﺣﺪ‪ ،‬ﻭﻗﺒﻠﺘﻬﻢ ﻭﺍﺣﺪﺓ‪ ،‬ﻭ‪ ...‬ﻭﺇﻥ ﻋﻮﺍﻣﻞ‬
‫ﺍﻟﻮﺣﺪﺓ ﻭﺍﻟﺘﺂﻟﻒ ﺍﻟﱵ ﲡﻤﻌﻬﻢ ﻟﻴﺴﺖ ﻣﺘﻮﻓﺮﺓ ﰲ ﺃﻱ ﺃﻣﺔ ﺃﺑﺪﺍ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﻫﻢ ﳐﺘﻠﻔﻮﻥ‪ ،‬ﻭﻻ ﺣﻮﻝ ﻭﻻ‬
‫ﻗﻮﺓ ﺇﻻ ﺑﺎﷲ ﺍﻟﻌﻠﻲ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﺫﻟﻚ ﺃﻥ ﺍﻷﻫﻮﺍﺀ ﻭﺍﳊﻈﻮﻅ ﻭﺍﳌﺼﺎﱀ ﺗﻠﻌﺐ ﺩﻭﺭﺍ ﺧﺒﻴﺜﺎ ﺟﺪﺍ ﰲ ﺍﻟﺘﻔﺮﻕ‬
‫ﻭﺍﻟﺘﻤﺰﻳﻖ‪ ،‬ﻧﺎﻫﻴﻚ ﻋﻦ ﺍﻟﻌﻤﺎﻟﺔ ﻭﺍﳋﻴﺎﻧﺔ ﻭﺍﻟﺘﺒﻌﻴﺔ ﺍﻟﻌﻠﻨﻴﺔ ﺃﻭ ﺍﻟﺴﺮﻳﺔ ﻷﻋﺪﺍﺀ ﺍﻹﺳﻼﻡ ﻭﺍﳌﺴﻠﻤﲔ‪ ،‬ﻓﺈﱃ ﻣﱴ‬
‫ﻳﺒﻘﻰ ﺍﳊﺎﻝ ﻛﺬﻟﻚ؟ ﻭﻣﺎ ﻫﻲ ﺳﺒﻞ ﺍﳋﻼﺹ ﻣﻦ ﺫﻟﻚ ﻛﻠﻪ؟ ﻭﻛﻴﻒ ﳝﻜﻦ ﺃﻥ ﻧﺘﻮﺣﺪ ﻓﻘﻬﻴﺎ ﻭﺳﻴﺎﺳﻴﺎ‬
‫ﻭ‪..‬؟‬
‫ﺇﻥ ﺃﻫﻢ ﻋﻮﺍﻣﻞ ﺍﻟﺘﺂﻟﻒ ﻭﺍﻟﺘﻮﺣﺪ ﻣﺎﺛﻠﺔ ﰲ ﺍﺗﺒﺎﻉ ﻛﺘﺎﺏ ﺍﷲ ﻭﺳﻨﺔ ﻧﺒﻴﻪ‪ ،‬ﻭﺃﻥ ﻳﺸﻌﺮ ﺃﻱ ﻣﺴﻠﻢ ﻓﺮﺩﺍ ﺃﻭ‬
‫ﲨﺎﻋﺔ ﻣﺴﻠﻤﺔ ﺃ‪‬ﻢ ﺇﻥ ﺣﺎﺩﻭﺍ ﻋﻦ ﺫﻟﻚ ﻭﱂ ﻳﺴﻌﻮﺍ ﰲ ﺍﻷﻟﻔﺔ ﻭﺭﺃﺏ ﺍﻟﺼﺪﻉ ﻭﲨﻊ ﺍﻟﻜﻠﻤﺔ ﻓﺈ‪‬ﻢ‬
‫ﻣﺴﺆﻭﻟﻮﻥ ﺑﲔ ﻳﺪﻱ ﺍﷲ ﺃﻋﻈﻢ ﺍﳌﺴﺆﻭﻟﻴﺔ ‪ ،‬ﻭﺇﻥ ﻣﻮﻗﻔﻬﻢ ﺃﻣﺎﻡ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻏﺪﺍ‬
‫ﺳﻴﻜﻮﻥ ﻣﻮﻓﻖ ﺍﳋﺰﻱ ﻭﺍﻟﻨﺪﺍﻣﺔ ﺣﻴﺚ ﻻ ﻳﻨﻔﻊ ﻧﻔﺴﺎ ﻧﺪﻣﻬﺎ ﱂ ﺗﻜﻦ ﻋﻤﻠﺖ ﻣﻦ ﻗﺒﻞ ﰲ ﺻﺎﱀ ﺍﻹﺳﻼﻡ‬
‫ﻭﺍﳌﺴﻠﻤﲔ‪.‬‬
‫ﺇﻥ ﻫﺬﺍ ﺍﻟﺬﻱ ﺃﺷﺮﺕ ﺇﻟﻴﻪ ﺳﺮﻳﻌﺎ ﺇﳕﺎ ﻫﻮ ﺗﻌﺒﲑ ﻋﻦ ﻧﻔﺜﺎﺕ ﻣﻦ ﻗﻠﻮﺏ ﳏﺘﺮﻗﺔ ﻭﻧﻔﻮﺱ ﻣﺘﻠﻮﻋﺔ ﻣﻦ ﺣﺎﻝ‬
‫ﺍﳌﺴﻠﻤﲔ ﺩﻳﻨﻴﺎ ﻭﻓﻘﻬﻴﺎ ﻭﺳﻴﺎﺳﻴﺎ ﻭﻋﻘﺎﺋﺪﻳﺎ‪ ،‬ﻭﻣﻦ ﻫﺬﻩ ﺍﻟﻘﻠﻮﺏ ﻭﺍﻟﻨﻔﻮﺱ ﺍﻟﺼﺎﺩﻗﺔ ﺻﺎﺣﺐ ﻫﺬﺍ ﺍﻟﺒﺤﺚ‬
‫ﺍﻟﺬﻱ ﺑﲔ ﺃﻳﺪﻳﻨﺎ ﺍﻷﺥ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﺑﻦ ﺻﺎﱀ ﻗﺪﻳﺶ ﺍﻟﻴﺎﻓﻌﻲ – ﺣﻔﻈﻪ ﺍﷲ ﻭﺭﻋﺎﻩ – ﻷﻧﻪ ﺿﻤﻦ‬
‫ﲝﺜﻪ ﺧﻄﻮﺍﺕ‪ ،‬ﺃﺭﺍﻫﺎ ﻟﻮ ﺗﺘﺒﻊ ﻳﻜﻮﻥ ﻓﻴﻬﺎ ﺑﺈﺫﻥ ﺍﷲ – ﺗﻌﺎﱃ – ﺳﲑ‪ ‬ﺣﺜﻴﺚ ﻣﺘﻘﻦ ﺍﳋﻄﻰ ﺑﺎﲡﺎﻩ‬
‫ﺍﻻﺟﺘﻤﺎﻉ ﻭﺍﻷﻟﻔﺔ‪ ،‬ﻭﻻ ﺃﻗﻮﻝ ‪ :‬ﺇ‪‬ﺎ ﻛﻞ ﺷﻲﺀ ﰲ ﻫﺬﺍ ﺍﻻﲡﺎﻩ‪ ،‬ﻟﻜﻨﻬﺎ ﺧﻄﻮﺓ ﺟﺮﻳﺌﺔ ﻭﺣﻜﻴﻤﺔ ﻭﻣﻮﻓﻘﺔ‪،‬‬
‫ﻓﻴﻬﺎ ﺑﻴﺎﻥ ﻻﺣﺘﺮﺍﻡ ﺍﻵﺧﺮ ﻭﺍﻻﻃﻼﻉ ﻋﻠﻰ ﺁﺭﺍﺋﻪ‪ ،‬ﻣﻊ ﻋﺪﻡ ﺍﻟﺘﺴﺮﻉ ﰲ ﺍﳊﻜﻢ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﻟﺘﻤﺎﺱ ﺍﻟﻌﺬﺭ‬
‫ﻟﻠﺨﻄﺄ ﻟﻮ ﻭﺟﺪ‪.‬‬
‫ﻭﺫﻟﻚ ﻋﻠﻰ ﻗﺎﻋﺪﺓ )ﳒﺘﻤﻊ ﻓﻴﻬﺎ ﺍﺗﻔﻘﻨﺎ ﻋﻠﻴﻪ ‪ ،‬ﻭﻳﻌﺬﺭ ﺑﻌﻀﻨﺎ ﺑﻌﻀﺎ ﻓﻴﻤﺎ ﺍﺧﺘﻠﻔﻨﺎ ﻓﻴﻪ( ﻭﻫﺬﺍ ﻣﺎ ﻛﺎﻥ ﻋﻠﻴﻪ‬
‫ﺍﻟﺴﻠﻒ‪ ،‬ﻷ‪‬ﻢ ﻛﺎﻧﻮﺍ ﻳﺮﻭﻥ ﺍﻻﺧﺘﻼﻑ ﺳﺒﺒﺎ ﰲ ﺭﲪﺔ ﺍﻷﻣﺔ‪ ،‬ﻭﻋﺪﻡ ﺍﻟﺘﻀﻴﻴﻖ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺭﺣﻢ ﺍﷲ ﻋﻤﺮ ﺑﻦ‬
‫ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺇﺫ ﻳﻘﻮﻝ‪) :‬ﻣﺎ ﺳﺮﱐ ﻟﻮ ﺃﻥ ﺃﺻﺤﺎﺏ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﱂ ﳜﺘﻠﻔﻮﺍ‪ ،‬ﻷ‪‬ﻢ ﻟﻮ ﱂ‬
‫ﳜﺘﻠﻔﻮﺍ ﱂ ﺗﻜﻦ ﺭﺧﺼﺔ(‪ ،‬ﻭﻗﺎﻝ ﳛﻲ ﺑﻦ ﺳﻌﻴﺪ‪) :‬ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺃﻫﻞ ﺗﻮﺳﻌﺔ‪ ،‬ﻭﻣﺎ ﺑﺮﺡ ﺍﳌﻔﺘﻮﻥ ﳜﺘﻠﻔﻮﻥ‬
‫ﻓﻴﺤﻠﻞ ﻫﺬﺍ ﻭﳛﺮﻡ ﻫﺬﺍ‪ ،‬ﻓﻼ ﻳﻌﻴﺐ ﻫﺬﺍ ﻋﻠﻰ ﻫﺬﺍ(‬
‫ﻭﻭﺭﺩ‪) :‬ﺍﺧﺘﻼﻑ ﺃﻣﱵ ﺭﲪﺔ ﻟﻠﻨﺎﺱ( ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ‪ :‬ﺇﻧﻪ ﺣﺪﻳﺚ ﻣﺸﻬﻮﺭ ﻋﻠﻰ ﺍﻷﻟﺴﻨﺔ )ﻛﺸﻒ‬
‫ﺍﳋﻔﺎﺀ‪ ١:٦٤ ،‬ﺭﻗﻢ‪ ،(١٥٣‬ﻭﻛﻢ ﻫﻮ ﺭﺍﺋﻊ ﻗﻮﻝ ﺭﺑﻨﺎ ﺳﺒﺤﺎﻧﻪ‪) :‬ﻭﻟﻮ ﺷﺎﺀ ﺭﺑﻚ ﳉﻌﻞ ﺍﻟﻨﺎﺱ ﺃﻣﺔ ﻭﺍﺣﺪﺓ‬
‫ﻭﻻ ﻳﺰﺍﻟﻮﺍ ﳐﺘﻠﻔﲔ‪ .‬ﺇﻻ ﻣﻦ ﺭﺣﻢ ﺭﺑﻚ ﻭﻟﺬﻟﻚ ﺧﻠﻘﻬﻢ ﻭﲤﺖ ﻛﻠﻤﺔ ﺭﺑﻚ ﻷﻣﻸﻥ ﺟﻬﻨﻢ ﻣﻦ ﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺱ‬

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 ‫ﺃﲨﻌﲔ(‪ ،‬ﻓﻬﻞ ﺧﻠﻘﻬﻢ ﻟﲑﲪﻬﻢ ﺃﻭ ﻟﻴﻜﻮﻧﻮﺍ ﳐﺘﻠﻔﲔ؟ ﺑﻞ ﻫﻮ ﺃﺭﺣﻢ ﺍﻟﺮﺍﲪﲔ‪ ،‬ﻟﻜﻦ ﺷﺮﻳﻄﺔ ﺃﻻ ﻳﻜﻮﻥ‬
‫ﺍﻻﺧﺘﻼﻑ ﺳﺒﺒﺎ ﻟﻠﺘﻨﺎﺯﻉ ﻭﺍﻟﺘﻔﺮﻕ ﻭﺍﻟﺘﺒﺎﻋﺪ ﻭﺍﻟﺸﻘﺎﻕ‪.‬‬
‫ﻭﺃﺧﺘﻢ ﺑﺎﻟﻘﻮﻝ‪ :‬ﺟﺰﻯ ﺍﷲ ﺍﻷﺥ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﺍﻟﻴﺎﻓﻌﻲ ﺧﲑ ﺍﳉﺰﺍﺀ ﻋﻦ ﲝﺜﻪ ﻫﺬﺍ‪ ،‬ﻭﺃﻗﺮ ﻋﻴﻨﻪ‬
‫ﺑﺘﺤﻘﻴﻖ ﻣﺒﺘﻐﺎﻩ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺑﻌﻴﺪ ﺍﳌﻨﺎﻝ ﻓﻴﻤﺎ ﺣﻀﺮ‪ ،‬ﻭﻟﻴﺲ ﺑﻌﻴﺪﺍ ﻋﻦ ﺭﲪﺔ ﺍﷲ ﺗﻌﺎﱃ ﳍﺬﻩ ﺍﻷﻣﺔ‪.‬‬
‫ﻭﺃﺳﺄﻝ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﻳﻨﺸﺮ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻛﺘﺎﺑﺎ ﻳﺒﻠﻎ ﺃﺭﺑﺎﺏ ﺍﻟﻌﻘﺪ ﻭﺍﳊﻞ ﰲ ﺍﻷﻣﺔ‪ ،‬ﻭﻳﻘﺮﺅﻩ ﺷﺒﺎﺏ‬
‫ﺍﻹﺳﻼﻡ ﻫﻨﺎ ﻭﻫﻨﺎﻙ‪ ،‬ﻭﺃﻥ ﻳ‪‬ﻨﺸﺮ ﻋﻠﻰ ﻣﻮﺍﻗﻊ ﺍﻹﻧﺘﺮﻧﺖ‪ ،‬ﻋﺴﺎﻩ ﻳﺒﻠﻎ ﻋﻘﻮﻻ ﻃﺎﻫﺮﺓ ﻭﻗﻠﻮﺑﺎ ﺳﻠﻴﻤﺔ‬
‫ﻭﻧﻔﻮﺳﺎ ﳐﻠﺼﺔ‪ ،‬ﻓﻴﻜﻮﻥ ﻟﻪ ﻣﻨﻌﻜﺴﺎﺕ ﲪﻴﺪﺓ ﻋﻠﻰ ﺻﻌﻴﺪ ﺍﻷﻣﺔ ﻛﻠﻬﺎ‪ ،‬ﻭﻣﺎ ﺫﻟﻚ ﻋﻠﻰ ﺍﷲ ﺑﻌﺰﻳﺰ‪ ،‬ﻭﺣﺒﺬﺍ‬
‫ﻟﻮ ﻳﺼﺤﻮ ﻛﻞ ﺍﳌﺴﻠﻤﲔ ﺻﺤﻮﺓ ﻗﺮﺁﻧﻴﺔ ﻧﺒﻮﻳﺔ ﻓﻴﻘﻔﻮﺍ ﻭﻗﻔﺔ ﺗﺪﺑﺮ ﻭﺗﺄﻣﻞ ﰲ ﻛﻼﻡ ﺍﷲ ﻭﻛﻼﻡ ﺭﺳﻮﻟﻪ ﺑﺸﺄﻥ‬
‫ﺍﻟﻮﺣﺪﺓ ﻭﺍﻷﻟﻔﺔ‪ ،‬ﻭﻫﻢ ﺃﻋﻠﻢ ﺑﺬﻟﻚ ﻛﻠﻪ ﻣﻦ ﺑﻘﻴﺔ ﺃﻓﺮﺍﺩ ﺍﻷﻣﺔ‪ ،‬ﻓﻬﻢ ﺇﺫﻥ ﻣﺪﻋﻮﻭﻥ ﳉﻌﻞ ﺍﻟﻌﻠﻢ ﻋﻤﻼ‪ ،‬ﻭﺇﻻ‬
‫ﻓﺈﻥ ﻣﺴﺆﻭﻟﻴﺘﻬﻢ ﺑﲔ ﻳﺪﻱ ﺍﷲ ﻛﺒﲑﺓ‪ ،‬ﻭﺭﺣﻢ ﺍﷲ ﺍﻟﺮﺍﺟﺰ ﺇﺫ ﻳﻘﻮﻝ‪:‬‬
‫ﻭﻋﺎﱂ ﺑﻌﻠﻤﻪ ﱂ ﻳﻌﻤﻠﻦ ﻣﻌﺬﺏ ﻣﻦ ﻗﺒﻞ ﻋﺒﺎﺩ ﺍﻟﻮﺛﻦ‬
‫ﻭﺭﺣﻢ ﺍﷲ ﻣﻌﻦ ﺑﻦ ﺯﺍﺋﺪﺓ ﺍﻟﺸﻴﺒﺎﱐ ﺇﺫ ﻗﺎﻝ ﻷﻭﻻﺩﻩ‪:‬‬
‫ﻛﻮﻧﻮﺍ ﲨﻴﻌﺎ ﻳﺎ ﺑﲏ ﺇﺫﺍ ﺍﻋﺘﺮﻯ ﺧﻄﺐ ﻭﻻ ﺗﺘﻔﺮﻗﻮﺍ ﺁﺣﺎﺩﺍ‬
‫ﺗﺄﰉ ﺍﻟﺮﻣﺎﺡ ﺇﺫﺍ ﺍﺟﺘﻤﻌﻦ ﺗﻜﺴﺮﺍ ﻭﺇﺫﺍ ﺍﻓﺘﺮﻗﻦ ﺗﻜﺴﺮﺕ ﺃﻓﺮﺍﺩﺍ‬
‫ﻭﻫﻞ ﻫﻨﺎﻙ ﺧﻄﺐ ﺃﺷﺪ ﳑﺎ ﺃﺻﺎﺏ ﺍﻟﻌﺮﺏ ﻭﺍﳌﺴﻠﻤﲔ ﻫﺬﻩ ﺍﻷﻳﺎﻡ؟ ﺍﻟﻠﻬﻢ ﻻ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻛﺎﺋﻦ ﺑﺴﺒﺐ ﺑﻌﺪﻫﻢ‬
‫ﻋﻦ ﺩﻳﻨﻬﻢ ﻭﺗﻔﺮﻕ ﻛﻠﻤﺘﻬﻢ‪ ،‬ﻭﻟﻴﺴﻤﻊ ﻛﻞ ﻣﺴﻠﻢ ﻭﻋﺎﱂ ﻭﺣﺎﻛﻢ ﻭﺭﺟﻞ ﻭﺍﻣﺮﺃﺓ ﻭﻛﺒﲑ ﻭﺻﻐﲑ ﺭﺏ ﺍﻟﻌﺰﺓ‬
‫ﻳﺄﻣﺮﻧﺎ ﺑﻘﻮﻟﻪ‪) :‬ﻭﻗﻞ ﺍﻋﻠﻤﻮﺍ ﻓﺴﲑﻯ ﺍﷲ ﻋﻤﻠﻜﻢ ﻭﺭﺳﻮﻟﻪ ﻭﺍﳌﺆﻣﻨﻮﻥ ﻭﺳﺘﺮﺩﻭﻥ ﺇﱃ ﻋﺎﱂ ﺍﻟﻐﻴﺐ ﻭﺍﻟﺸﻬﺎﺩﺓ‬
‫ﻓﻴﻨﺒﺌﻜﻢ ﲟﺎ ﻛﻨﺘﻢ ﺗﻌﻤﻠﻮﻥ(‪.‬‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ‪ ،‬ﻭﺁﺧﺮ ﺩﻋﻮﺍﻧﺎ ﺃﻥ ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‬

‫ﺩﻣﺸﻖ ‪/٢٩ :‬ﺫﻭ ﺍﻟﻘﻌﺪﺓ‪١٤٢٩ /‬ﻫـ‬

‫‪/٢٧‬ﺗﺸﺮﻳﻦ ﺍﻟﺜﺎﱐ‪٢٠٠٨/‬ﻡ‬
‫ﺍﳌﺪﺭﺱ ﺍﻟﺪﻳﲏ ﺍﻷﻭﻝ ﰲ ﺇﺩﺍﺭﺓ ﺍﻹﻓﺘﺎﺀ ﺍﻟﻌﺎﻡ ﺑﺪﻣﺸﻖ‬
‫ﺍﻟﺸﻴﺦ ﺍﻟﺪﻛﺘﻮﺭ‪ :‬ﺭﺟﺐ ﺩﻳﺐ‬

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 ‫ﺗﻘﺪﯾﻢ اﻟﺪﻛﺘﻮر‪ /‬ﺳﻠﻤﺎن ﺑﻦ ﻓﮭﺪ اﻟﻌﻮدة‬
‫ﺍﳌﺸﺮﻑ ﺍﻟﻌﺎﻡ ﻋﻠﻰ ﻣﺆﺳﺴﺔ ﻭﻣﻮﻗﻊ ﺍﻹﺳﻼﻡ ﺍﻟﻴﻮﻡ‬

‫ﺗﻮﺍﺻﻠﺖ ﻣﻊ ﺍﻟﺸﻴﺦ ﺳﻠﻤﺎﻥ ﺍﻟﻌﻮﺩﺓ ﺭﻋﺎﻩ ﺍﷲ ﻭﺃﺭﺳﻠﺖ ﻟﻪ ﺍﻟﺒﺤﺚ ﻭﻃﻠﺒﺖ ﻣﻨﻪ ﺍﻟﺘﻜﺮﻡ ﺑﺎﻟﺘﻘﺪﱘ ﻟﻪ‬
‫ﻓﺠﺎﺀﺗﲏ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﻣﻦ ﻣﻜﺘﺐ ﺍﻟﺸﻴﺦ ﻭﻫﺬﺍ ﻧﺼﻬﺎ ‪:‬‬

‫ﺃﺧﻲ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ‬

‫ﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ ﻭﺭﲪﺔ ﺍﷲ ﻭﺑﺮﻛﺎﺗﻪ‬
‫ﻟﻘﺪ ﻗﺮﺃ ﺍﻟﺸﻴﺦ ﺳﻠﻤﺎﻥ ﻛﺘﺎﺑﻚ‪ ،‬ﻭﺃﻋﺠﺐ ﺑﺮﻭﺡ ﺍﻟﺒﺤﺚ ﻭﺍﻟﺘﻄﻠﻊ ﺇﱃ ﺍﳊﻘﻴﻘﺔ ﻟﺪﻳﻚ‪ ،‬ﻭﺑﺎﻟﺮﻏﺒﺔ‬
‫ﺍﻟﺼﺎﺩﻗﺔ ﰲ ﺍﻹﻧﺼﺎﻑ‪ ،‬ﻭﺭﺩﻡ ﺍﳍﻮﺓ ﻭﺍﻟﻔﺠﻮﺓ ﺑﲔ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﻫﻮ ﻳﺸﺪ ﻋﻠﻰ ﻳﺪﻙ ﰲ ﻧﺸﺮ ﺍﻟﻜﺘﺎﺏ‬
‫ﻭﺗﺮﻭﳚﻪ‪ ،‬ﻭﺍﻻﺳﺘﻌﺪﺍﺩ ﻟﺘﺼﺤﻴﺤﻪ ﻭﻣﺮﺍﺟﻌﺘﻪ ﻋﻠﻰ ﺿﻮﺀ ﺃﻱ ﻣﻼﺣﻈﺎﺕ ﺗﺮﺩ ﺇﻟﻴﻚ‪ ،‬ﻓﺎﳌﻮﺿﻮﻉ ﻣﻬﻢ‬
‫ﻭﺧﻄﲑ‪ ،‬ﻭﻓﻴﻪ ﻣﺴﺎﺋﻞ ﲢﺘﺎﺝ ﺇﱃ ﻣﺰﻳﺪ ﻋﻨﺎﻳﺔ ﻭﺍﻫﺘﻤﺎﻡ ﻭﺩﻗﺔ‬
‫ﻭﻫﻮ ﻳﻌﺘﺬﺭ ﺇﻟﻴﻚ ﻋﻦ ﻛﺘﺎﺑﺔ ﺍﻟﺘﻘﺪﱘ؛ ﻷﻧﻪ ﺃﻏﻠﻖ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﺑﺴﺒﺐ ﻛﺜﺮﺓ ﺍﻹﺣﺮﺍﺟﺎﺕ‪ ،‬ﻭﺇﻻ ﻓﻜﺘﺎﺑﻚ‬
‫ﺟﺪﻳﺮ ‪‬ﺎ‪ ،‬ﻋﻠﻰ ﺃﻧﻪ ﲜﺪﺍﺭﺗﻪ ﻳﻘﺪﻡ ﻧﻔﺴﻪ ﻟﻘﺮ‪‬ﺍﺋﻪ ﻭﻣﻄﺎﻟﻌﻴﻪ ‪.‬‬

‫ﻭﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ ﻭﺭﲪﺔ ﺍﷲ ﻭﺑﺮﻛﺎﺗﻪ‬

‫ﺃﺧﻮﻙ‪ /‬ﺳﻠﻴﻤﺎﻥ ﺃﺑﺎ ﺍﳋﻴﻞ‬
‫ﻣﺪﻳﺮ ﻣﻜﺘﺐ ﺍﻟﺸﻴﺦ ﺳﻠﻤﺎﻥ ﺍﻟﻌﻮﺩﺓ‬

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 ‫ﺗﻘﺪﯾﻢ اﻟﺸﯿﺦ‪ /‬ﺷﻤﺲ اﻟﺪﯾﻦ ﺑﻦ ﻣﺤﻤﺪ ﺷﺮف اﻟﺪﯾﻦ‬
‫واﻟﺸﯿﺦ‪ /‬ﻣﺤﻤﺪ ﺑﻦ ﻣﺤﻤﺪ اﻟﻤﻨﺼﻮر‬
‫واﻟﺸﯿﺦ‪ /‬ﺣﻤﻮد ﺑﻦ ﻋﺒﺎس اﻟﻤﺆﯾﺪ‬

‫ﺑﺴﻢ ﺍﷲ ]ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ[‬

‫ﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻱ ﺟﻌﻞ ﻣﻦ ﻋﺒﺎﺩﻩ ﺩﻋﺎﺓ ﺇﱃ ﺍﻹﺻﻼﺡ‪ ،‬ﻭﺃﺩﻟﺔ ﻋﻠﻰ ﻣﺎ ﺑﻪ ﺍﻟﻨﺠﺎﺡ ﻭﺍﻹﳒﺎﺡ‪ ،‬ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ‬
‫ﻻ ﺷﺮﻳﻚ ﻟﻪ ﻭﱄ ﺍﻟﺼﺎﳊﲔ‪ ،‬ﻭﺻﻼﺓ ﺍﷲ ﻭﺳﻼﻣﻪ ﻋﻠﻰ ﺳﻴﺪ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺧﺎﰎ ﺍﳌﺮﺳﻠﲔ ﻭﻋﻠﻰ ﺁﻟﻪ ﺍﻟﻄﺎﻫﺮﻳﻦ‬
‫ﻭﺯﻭﺟﺎﺗﻪ ﺃﻣﻬﺎﺕ ﺍﳌﺆﻣﻨﲔ ﻭﺻﺤﺒﻪ ﺍﳌﻨﺘﺠﺒﲔ ﻭﺍﻟﺘﺎﺑﻌﲔ ﳍﻢ ﺑﺈﺣﺴﺎﻥ ﺇﱃ ﻳﻮﻡ ﺍﻟﺪﻳﻦ‬
‫ﻭﺑﻌﺪ‪ :‬ﻓﻘﺪ ﺍﻃﻠﻌﻨﺎ ﻋﻠﻰ ﻛﺘﺎﺏ )ﰲ ﺍﻟﻄﺮﻳﻖ ﺇﱃ ﺍﻷﻟﻔﺔ ﺍﻹﺳﻼﻣﻴﺔ( ﳌﺆﻟﻔﻪ ﺍﻷﺥ ﺍﻟﻌﻼﻣﺔ ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﺑﻦ‬
‫ﺻﺎﱀ ﻗﺪﻳﺶ ﺍﻟﻴﺎﻓﻌﻲ ‪-‬ﺑﺎﺭﻙ ﺍﷲ ﻓﻴﻪ ﻭﺯﺍﺩ ﰲ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﺃﻣﺜﺎﻟﻪ‪ -‬ﻓﻮﺟﺪﻧﺎﻩ ﻧﻌﻢ ﺍﳌﺆﻟﻒ ﰲ ﺑﺎﺑﻪ‪ ،‬ﺩﺍﻋﻴﺎ‬
‫ﺇﱃ ﺍﻷﻟﻔﺔ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﻭﺣ‪‬ﺴﻦ ﺍﻟﺘﻌﺎﻣﻞ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ ﺣﺎﻣﻼ ﺍﳌﺨﺎﻟﻒ ﻋﻠﻰ ﺃﺣﺴﻦ ﺍﶈﺎﻣﻞ ﻣﻦ ﻏﲑ‬
‫ﺇﺟﺤﺎﻑ ﻭﻻ ﲢﺎﻣﻞ ﻭﻫﺬﻩ ﺑﻼ ﺷﻚ ﻃﺮﻳﻘﺔ ﺍﳌﻨﺼﻔﲔ ﻭﺩﻋﻮﺓ ﺍﳌﺼﻠﺤﲔ ﺍﻟﺬﻳﻦ ﻳﻬﻤﻬﻢ ﺃﻣﺮ ﺍﳌﺴﻠﻤﲔ‬
‫ﻭﺻﻼﺡ ﺷﺄ‪‬ﻢ‪ ،‬ﻓﻘﺪ ﺟﺎﺀ ﺍﻟﻜﺘﺎﺏ ﺩﺭﺓ ﰲ ﺑﺎﺑﻪ ﻏﺎﻳﺔ ﰲ ﺍﻷﺩﺏ ﻭﺍﻟﻠﻴﺎﻗﺔ ﻭﻛﻤﺎ ﻗﻴﻞ‪ :‬ﺣﺒﻴﺐ ﺟﺎﺀ ﻋﻠﻰ‬
‫ﻓﺎﻗﺔ‪ ،‬ﰲ ﻭﻗﺖ ﻏﺮﻕ ﺍﳌﺴﻠﻤﻮﻥ ﰲ ﺧﻼﻓﺎ‪‬ﻢ ﻭﺫﻫﺒﺖ ‪‬ﻢ ﺍﻟﱰﺍﻋﺎﺕ ﻛﻞ ﻣﺬﻫﺐ ﻓﺘﻔﺮﻗﻮﺍ ﻭﺿﻌﻔﻮﺍ ﻭﺫﻫﺒﺖ‬
‫ﺭﳛﻬﻢ ﺣﱴ ﺍﺳﺘﻌﻀﻌﻔﻬﻢ ﻣﻦ ﺿﺮﺑﺖ ﻋﻠﻴﻬﻢ ﺍﻟﺬﻟﺔ ﻭﺍﳌﺴﻜﻨﺔ ﺗﺎﺭﻛﲔ ﺃﻣﺮ ﺍﷲ ﻭ‪‬ﻴﻪ ﻭﺭﺍﺀ ﻇﻬﻮﺭﻫﻢ؛‬
‫)ﻭﺍﻋﺘﺼﻤﻮﺍ ﲝﺒﻞ ﺍﷲ ﲨﻴﻌﺎ ﻭﻻ ﺗﻔﺮﻗﻮﺍ( )ﻭﻻ ﺗﻨﺎﺯﻋﻮﺍ ﻓﺘﻔﺸﻠﻮﺍ ﻭﺗﺬﻫﺐ ﺭﳛﻜﻢ( )ﻭﻻ ﺗﻜﻮﻧﻮﺍ ﻛﺎﻟﺬﻳﻦ‬
‫ﺗﻔﺮﻗﻮﺍ ﻭﺍﺧﺘﻠﻔﻮﺍ ﻣﻦ ﺑﻌﺪ ﻣﺎ ﺟﺎﺀﻫﻢ ﺍﻟﺒﻴﻨﺎﺕ( )ﻣﻨﻴﺒﲔ ﺇﻟﻴﻪ ﻭﺍﺗﻘﻮﻩ ﻭﻻ ﺗﻜﻮﻧﻮﺍ ﻣﻦ ﺍﳌﺸﺮﻛﲔ ﻣﻦ ﺍﻟﺬﻳﻦ‬
‫ﻓﺮﻗﻮﺍ ﺩﻳﻨﻬﻢ ﻭﻛﺎﻧﻮﺍ ﺷﻴﻌﺎ ﻛﻞ ﺣﺰﺏ ﲟﺎ ﻟﺪﻳﻬﻢ ﻓﺮﺣﻮﻥ( ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻵﻳﺎﺕ‪ ،‬ﻋﻠﻰ ﺍﻟﻈﺮﻭﻑ ﺍﻟﺼﻌﺒﺔ ﺍﻟﱵ‬
‫ﲤﺮ ‪‬ﺎ ﺍﻷﻣﺔ ﺗﻘﺘﻀﻲ ﺍﺟﺘﻤﺎﻉ ﻛﻠﻤﺘﻬﻢ ﻭﺍﲢﺎﺩ ﺻﻔﻮﻓﻬﻢ‬
‫ﻭﻋﺪﻭ ﺍﻹﺳﻼﻡ ﻳﺮﻯ ﺍﳌﺴﻠﻤﲔ ﻣﻠﺔ ﻭﺍﺣﺪﺓ ﻻ ﻳﻔﺮﻕ ﰲ ﻋﺪﺍﺋﻪ ﺑﲔ ﺷﻴﻌﻲ ﻭﺳﲏ‪ ،‬ﻻ ﺳﻴﻤﺎ ﻣﻊ ﺍﳍﺠﻤﺔ‬
‫ﺍﻟﺼﻬﻴﻮﺃﻣﺮﻳﻜﻴﺔ ﺍﻟﺸﺮﺳﺔ ﻋﻠﻰ ﺇﺧﻮﺍﻧﻨﺎ ﺍﳌﺴﻠﻤﲔ ﰲ ﻓﻠﺴﻄﲔ ﻭﺍﻟﻌﺮﺍﻕ ﻭﺃﻓﻐﺎﻧﺴﺘﺎﻥ ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻟﺒﻠﺪﺍﻥ‪،‬‬
‫ﻭﻣﺎ ﺟﺮﺃ ﺃﻋﺪﺍﺀ ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻈﻠﻢ ﺍﻟﻼﺣﻖ ﺑﺎﳌﺴﻠﻤﲔ ﺇﻻ ﺗﻔﺮﻕ ﺍﳌﺴﻠﻤﲔ ﻭﺍﺧﺘﻼﻓﻬﻢ ﻭﺗﺮﺍﺷﻘﻬﻢ‬
‫ﺑﺎﻟﺘﻬﻢ ﻭﺍﻟﺘﺨﻮﻳﻦ ﻭﺍﻟﺘﺒﺪﻳﻊ ﻭﺍﻟﺘﻜﻔﲑ ﻭﺍﻟﻌﺪﺍﻭﺓ ﺍﳌﺘﺮﺗﺒﺔ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻣﺴﺘﻐﻠﲔ ﺳﺬﺍﺟﺔ ﺍﻟﻌﺎﻣﺔ ﻣﻨﻬﻢ ﻭﺃﻧﺼﺎﻑ‬
‫ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻓﻮﺳﻌﻮﺍ ﺍﳍﻮﺓ ﺑﻴﻨﻬﻢ ﺑﺄﻣﻮﺭ ﻻ ﺗﺮﻗﻰ ﻷﻥ ﺗﻜﻮﻥ ﺧﻼﻓﺎﺕ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﻷﺣﻴﺎﻥ‪.‬‬
‫ﻭﻛﺄﱐ ﺑﺎﳌﺆﻟﻒ ﺑﺎﺭﻙ ﺍﷲ ﻓﻴﻪ ﻣﺘﻤﺜﻼ ﻛﻼﻡ ﺃﻣﲑ ﺍﳌﺆﻣﲔ ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﰲ ‪‬ﺞ ﺍﻟﺒﻼﻏﺔ ﻣﺬﻛﺮﺍ ﺑﻨﻌﻤﺔ‬
‫ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﺣﻴﺚ ﻗﺎﻝ‪) :‬ﻓﺎﻧﻈﺮﻭﺍ ﺇﱃ ﻣﻮﻗﻊ ﻧﻌﻢ ﺍﷲ ﻋﻠﻴﻬﻢ ﺣﻴﺚ ﺑﻌﺚ ﺍﷲ ﺇﻟﻴﻬﻢ‬
‫ﺭﺳﻮﻻ ﻓﻘﻌﺪ ﲟﻠﺘﻪ ﻃﺎﻋﺘﻬﻢ ﻭﲨﻊ ﻋﻠﻰ ﺩﻋﻮﺗﻪ ﺃﻟﻔﺘﻬﻢ‪ ،‬ﻛﻴﻒ ﻧﺸﺮﺕ ﺍﻟﻨﻌﻤﺔ ﻋﻠﻴﻬﻢ ﺟﻨﺎﺡ ﻛﺮﺍﻣﺘﻬﺎ‪،‬‬

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 ‫ﻭﺃﺳﺎﻟﺖ ﳍﻢ ﺟﺪﺍﻭﻝ ﻧﻌﻴﻤﻬﺎ ﻭﺍﻟﺘﻔﺖ ﺍﳌﻠﺔ ‪‬ﻢ ﰲ ﻋﻮﺍﺋﺪ ﺑﺮﻛﺘﻬﺎ ﻓﺄﺻﺒﺤﻮﺍ ﰲ ﻧﻌﻤﺘﻬﺎ ﻏﺮﻗﲔ ﻭﰲ ﺧﻀﺮﺓ‬
‫ﻋﻴﺸﻬﺎ ﻓﻜﻬﲔ ﻗﺪ ﺗﺮﺑﻌﺖ ﺍﻷﻣﻮﺭ ‪‬ﻢ ﰲ ﻇﻞ ﺳﻠﻄﺎﻥ ﻗﺎﻫﺮ ﻭﺁﻭ‪‬ﻢ ﺍﳊﺎﻝ ﺇﱃ ﻛﻨﻒ ﻋﺰ ﻏﺎﻟﺐ ﻭﺗﻮﻃﻨﺖ‬
‫ﺍﻷﻣﻮﺭ ﻋﻠﻴﻬﻢ ﰲ ﺫﺭﻯ ﻣﻠﻚ ﺛﺎﺑﺖ ﻓﻬﻢ ﺣﻜﺎﻡ ﻋﻠﻰ ﺍﻟﻌﺎﳌﲔ ﻭﻣﻠﻮﻙ ﰲ ﺃﻃﺮﺍﻑ ﺍﻷﺭﺿﲔ ﳝﻠﻜﻮﻥ ﺍﻷﻣﻮﺭ‬
‫ﻋﻠﻰ ﻣﻦ ﻛﺎﻥ ﳝﻠﻜﻬﺎ ﻋﻠﻴﻬﻢ ﻭﳝﻀﻮﻥ ﺍﻷﺣﻜﺎﻡ ﻓﻴﻤﻦ ﻛﺎﻥ ﳝﻀﻴﻬﺎ ﻓﻴﻬﻢ‪ ،‬ﻻ ﺗﻐﻤﺰ ‪‬ﻢ ﻗﻨﺎﺓ ﻭﻻ ﺗﻘﺮﻉ ﳍﻢ‬
‫ﺻﻔﺎﺓ(‬
‫‪..‬ﺇﱃ ﻗﻮﻟﻪ ﳐﺎﻃﺒﺎ ﺍﻟﻌﺼﺎﺓ‪) :‬ﺃﻻ ﻭﺇﻧﻜﻢ ﻗﺪ ﻧﻔﻀﺘﻢ ﺃﻳﺪﻳﻜﻢ ﻣﻦ ﺣﺒﻞ ﺍﻟﻄﺎﻋﺔ ﻭﺛﻠﻤﺘﻢ ﺣﺼﻦ ﺍﷲ ﺍﳌﻀﺮﻭﺏ‬
‫ﻋﻠﻴﻜﻢ ﺑﺄﺣﻜﺎﻡ ﺍﳉﺎﻫﻠﻴﺔ‪ ،‬ﻓﺈﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻗﺪ ﺍﻣﱳ ﻋﻠﻰ ﲨﺎﻋﺔ ﻫﺬﻩ ﺍﻷﻣﺔ ﻓﻴﻤﺎ ﻋﻘﺪ ﺑﻴﻨﻬﻢ ﻣﻦ ﺣﺒﻞ ﻫﺬﻩ‬
‫ﺍﻷﻟﻔﺔ ﺍﻟﱵ ﻳﻨﺘﻘﻠﻮﻥ ﰲ ﻇﻠﻬﺎ ﻭﻳﺄﻭﻭﻥ ﺇﱃ ﻛﻨﻔﻬﺎ ﺑﻨﻌﻤﺔ ﻻ ﻳﻌﺮﻑ ﺃﺣﺪ ﻣﻦ ﺍﳌﺨﻠﻮﻗﲔ ﳍﺎ ﻗﻴﻤﺔ ﻷ‪‬ﺎ ﺃﺭﺟﺢ‬
‫ﻣﻦ ﻛﻞ ﲦﻦ ﻭﺃﺟﻞ ﻣﻦ ﻛﻞ ﺧﻄﺮ‪ ،‬ﻭﺍﻋﻠﻤﻮﺍ ﺃﻧﻜﻢ ﺻﺮﰎ ﺑﻌﺪ ﺍﳍﺠﺮﺓ ﺃﻋﺮﺍﺑﺎ ﻭﺑﻌﺪ ﺍﳌﻮﺍﻻﺓ ﺃﺣﺰﺍﺑﺎ ﻣﺎ‬
‫ﺗﺘﻌﻠﻘﻮﻥ ﻣﻦ ﺍﻹﺳﻼﻡ ﺇﻻ ﺑﺎﲰﻪ ﻭﻻ ﺗﻌﺮﻓﻮﻥ ﻣﻦ ﺍﻹﳝﺎﻥ ﺇﻻ ﺭﲰﻪ‪ ،‬ﺗﻘﻮﻟﻮﻥ‪ :‬ﺍﻟﻨﺎﺭ ﻭﻻ ﺍﻟﻌﺎﺭ‪ ،‬ﻛﺄﻧﻜﻢ‬
‫ﺗﺮﻳﺪﻭﻥ ﺃﻥ ﺗﻜﻔﺌﻮﺍ ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﻭﺟﻬﻪ ﺍﻧﺘﻬﺎﻛﺎ ﳊﺮﳝﻪ ﻭﻧﻘﻀﺎ ﳌﻴﺜﺎﻗﻪ ﺍﻟﺬﻱ ﻭﺿﻌﻪ ﺍﷲ ﻟﻜﻢ ﺣﺮﻣﺎ ﰲ‬
‫ﺃﺭﺿﻪ ﻭﺃﻣﻨﺎ ﺑﲔ ﺧﻠﻘﻪ ﻭﺃﻧﻜﻢ ﺇﻥ ﳉﺄﰎ ﺇﱃ ﻏﲑﻩ ﺣﺎﺭﺑﻜﻢ ﺃﻫﻞ ﺍﻟﻜﻔﺮ ﰒ ﻻ ﺟﱪﻳﻞ ﻭﻻ ﻣﻴﻜﺎﺋﻴﻞ ﻭﻻ‬
‫ﻣﻬﺎﺟﺮﻭﻥ ﻭﻻ ﺃﻧﺼﺎﺭ ﻳﻨﺼﺮﻭﻧﻜﻢ ﺇﻻ ﺍﳌﻘﺎﺭﻋﺔ ﺑﺎﻟﺴﻴﻒ ﺣﱴ ﳛﻜﻢ ﺍﷲ ﺑﻴﻨﻜﻢ‪ .‬ﻭﺇﻥ ﻋﻨﺪﻛﻢ ﺍﻷﻣﺜﺎﻝ ﻣﻦ‬
‫ﺑﺄﺱ ﺍﷲ ﻭﻗﻮﺍﺭﻋﻪ ﻭﺃﻳﺎﻣﻪ ﻭﻭﻗﺎﺋﻌﻪ ﻓﻼ ﺗﺴﺘﺒﻄﺌﻮﺍ ﻭﻋﻴﺪﻩ ﺟﻬﻼ ﺑﺄﺧﺬﻩ ﻭ‪‬ﺎﻭﻧﺎ ﺑﺒﻄﺸﻪ ﻭﻳﺄﺳﺎ ﻣﻦ ﺑﺄﺳﻪ ﻓﺈﻥ‬
‫ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﱂ ﻳﻠﻌﻦ ﺍﻟﻘﺮﻥ ﺍﳌﺎﺿﻲ ﺑﲔ ﺃﻳﺪﻳﻜﻢ ﺇﻻ ﻟﺘﺮﻛﻬﻢ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ﻓﻠﻌﻦ ﺍﷲ‬
‫ﺍﻟﺴﻔﻬﺎﺀ ﻟﺮﻛﻮﺏ ﺍﳌﻌﺎﺻﻲ ﻭﺍﳊﻠﻤﺎﺀ ﻟﺘﺮﻙ ﺍﻟﺘﻨﺎﻫﻲ(ﺍﻩ‬
‫ﻭﰲ ﺍﻷﺧﲑ ﻻ ﻳﺴﻌﲏ ﺇﻻ ﺃﻥ ﺃﺷﻜﺮ ﺍﳌﺆﻟﻒ ﻋﻠﻰ ﻣﺎ ﺑﺬﻟﻪ ﻣﻦ ﺟﻬﺪ ﰲ ﺳﺒﻴﻞ ﺇﺧﺮﺍﺝ ﺍﻟﻜﺘﺎﺏ ﻋﻠﻰ‬
‫ﻫﺬﺍ ﺍﻟﻨﺤﻮ)ﻋﻨﻮﺍﻧﺎ ﻭﺗﺒﻮﻳﺒﺎ ﻭﲝﻮﺛﺎ ﻗﻴﻤﺔ( ﻭﻋﻠﻰ ﺍﻟﻐﺎﻳﺔ ﺍﻟﻨﺒﻴﻠﺔ ﺍﻟﱵ ﻳﺴﻌﻰ ﺇﻟﻴﻬﺎ‪ ،‬ﻃﺎﻟﺒﺎ ﻣﻨﻪ ﺃﻥ ﻳﻀﻢ ﻋﻠﻢ‬
‫ﺃﻫﻞ ﺍﻟﺒﻴﺖ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﺇﱃ ﻋﻠﻤﻪ ﻟﻴﻜﺘﻤﻞ ﺍﻟﻨﻮﺭ ﻭﺗﺘﻢ ﺑﻔﻀﻞ ﺍﷲ ﺍﻷﺟﻮﺭ ﻣﺘﻤﻨﻴﺎ ﻟﻪ ﺍﻟﺘﻮﻓﻴﻖ‬
‫ﻭﺍﻟﻨﺠﺎﺡ‪.‬‬
‫ﻭﺳﺒﺤﺎﻥ ﺍﷲ ﻭﲝﻤﺪﻩ ﺳﺒﺤﺎﻥ ﺍﷲ ﺍﻟﻌﻈﻴﻢ‬
‫ﺧﺎﺩﻡ ﺍﻟﻌﻠﻢ‪ /‬ﴰﺲ ﺍﻟﺪﻳﻦ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺷﺮﻑ ﺍﻟﺪﻳﻦ‬
‫‪/٢٤‬ﳏﺮﻡ‪١٤٣٠/‬ﻫـ ﺍﳌﻮﺍﻓﻖ ‪٠٠٩/١/٢١‬ﻡ‬

‫ﺍﳊﻤﺪ ﷲ‬
‫ﺍﺳﺘﻤﻌﺖ ﺇﱃ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻘﻴﻤﺔ ﻣﻦ ﺳﻴﺪﻱ ﺍﻟﻮﻟﺪ ﺍﻟﻌﻼﻣﺔ ﴰﺲ ﺍﻟﺪﻳﻦ ﻓﺸﻜﺮ ﺍﷲ ﻟﻪ ﻭﺷﻜﺮ ﻟﻠﻮﻟﺪ‬
‫ﺍﻟﻌﻼﻣﺔ ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﻓﻘﺪ ﺩﻋﻴﺎ ﺇﱃ ﻣﺎ ﻓﻴﻪ ﺻﻼﺡ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻦ ﺍﻻﲢﺎﺩ ﻭﺍﻟﺘﺤﺎﺏ ﻭﻧﺒﺬ ﺍﳋﻼﻓﺎﺕ‬
‫ﺍﻟﱵ ﻛﻮﻧﺖ ﺑﲔ ﺍﳉﻤﺎﻋﺎﺕ ﻫﻮﺓﹰ ﺳﺤﻴﻘﺔ ﻓﻄﻮﰉ ﳍﻤﺎ‬

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 ‫ﻭﻛﺘﺐ ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ ﺍﳌﻨﺼﻮﺭ ﻧﺎﻇﺮ ﺍﻟﻮﺻﺎﻳﺎ ﺍﻟﻴﻤﻨﻴﺔ ﲡﺎﻭﺯ ﺍﷲ ﻋﻨﻪ‬
‫ﻭﻭﻗﻊ ﻋﻠﻴﻪ ﲪﻮﺩ ﺑﲔ ﻋﺒﺎﺱ ﺍﳌﺆﻳﺪ‬

‫ﺗﻘﺪﯾﻢ اﻟﺸﯿﺦ‪ /‬ﻣﺤﻤﺪ ﺻﺎﻟﺢ ﺑﻦ أﺣﻤﺪ اﻟﻐﺮﺳﻲ‬

‫ﻣﺪﻳﺮ ﻣﺪﺭﺳﺔ ﺍﻟﻔﻼﺡ ﻟﻠﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ‬
‫)ﻗﻮﻧﻴﺔ – ﺗﺮﻛﻴﺎ(‬

‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﺍﻫﺘﺪﻯ‬
‫‪‬ﺪﺍﻫﻢ ﺇﱃ ﻳﻮﻡ ﺍﻟﺪﻳﻦ‪.‬‬
‫ﺃﻣﺎ ﺑﻌﺪ‪ :‬ﻓﻘﺪ ﺍﻟﺘﻘﻴﺖ ﰲ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﻣﻦ ﻋﺎﻡ ‪ ١٤٢٩‬ﻫـ‪ .‬ﰲ ﺍﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ ﺑﺎﳌﺴﺠﺪ ﺍﻟﻨﺒﻮﻱ‬
‫ﺍﻷﺥ ﺍﻟﻔﺎﺿﻞ ﺍﻟﺸﺎﺏ ﺍﻟﻨﺸﻴﻂ ﺍﳊﻜﻴﻢ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﺑﻦ ﺻﺎﱀ ﺍﻟﻴﺎﻓﻌﻲ ﺑﺎﺭﻙ ﺍﷲ ﻋﻠﻴﻪ ﻓﻌﺮﺽ ﻋﻠﻲ‬
‫ﻛﺘﺎﺑﻪ ]ﰲ ﺍﻟﻄﺮﻳﻖ ﺇﱃ ﺍﻷﻟﻔﺔ ﺍﻹﺳﻼﻣﻴﺔ[ ﻭﺭﻏﺐ ﺇﱄ ﺃﻥ ﺃﻗﺮﺋﻪ ﻭﺃﻛﺘﺐ ﺍﻧﻄﺒﺎﻋﻲ ﻋﻨﻪ ﻭﻗﺪ ﻛﻨﺖ ﻗﺮﺋﺖ ﻟﻪ‬
‫ﻗﺒﻞ ﻋﺎﻡ ﻛﺘﺎﺑﻪ ]ﺍﳌﻨﻬﺠﻴﺔ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﻭﺍﻟﻔﻘﻪ ﻭﺍﻟﺴﻠﻮﻙ[ ﻭﺃﻋﺠﺒﺖ ﺑﻪ ﺑﺪﻭﻥ ﻣﻌﺮﻓﺔ ﺳﺎﺑﻘﺔ ﺑﺎﳌﺆﻟﻒ‪،‬‬
‫ﻭﻛﺎﻥ ﻗﺪ ﻋﺮﺿﻪ ﻋﻠﻲ ﺃﺧﻮﻧﺎ ﰲ ﺍﷲ ﺍﻟﻨﺸﻴﻂ ﰲ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺳﺒﻴﻞ ﺭﺑﻪ ﺑﺎﳊﻜﻤﺔ ﻭﺍﳌﻮﻋﻈﺔ ﺍﳊﺴﻨﺔ ﺍﻟﺸﻴﺦ‬
‫ﺻﺎﱀ ﺍﻷﲰﺮﻱ ﺑﺎﺭﻙ ﺍﷲ ﻋﻠﻴﻪ‪.‬‬
‫ﻭﺑﻌﺪ ﻋﻮﺩﰐ ﻣﻦ ﺍﻟﺴﻔﺮ ﻗﺮﺃﺕ ﻛﺘﺎﺏ ]ﺍﻟﻄﺮﻳﻖ ﺇﱃ ﺍﻷﻟﻔﺔ ﺍﻹﺳﻼﻣﻴﺔ[‪ ،‬ﻓﺄﻟﻔﻴﺘﻪ ﻛﺘﺎﺑﺎ ﻗﺪ ﻭﺍﻓﻖ‬
‫ﺍﳌﺴﻤﻰ ﺍﻻﺳﻢ‪ ،‬ﻭﻗﺎﻡ ﺑﺴﺪ ﺛﻐﺮﺓ ﻭﺍﺳﻌﺔ ﰲ ﺳﺎﺣﺔ ﺍﻟﺘﺄﻟﻴﻒ ﻭﺳﺎﺣﺔ ﺍﻟﻌﻤﻞ ﻭﺍﻟﺪﻋﻮﺓ ﺣﺎﻭﻝ ﻓﻴﻪ ﻣﺆﻟﻔﻪ ﱂﱠ‬
‫ﺍﻟﺸﻌﺚ ﻭﺗﻀﻴﻴﻖ ﺍﻟﻔﺠﻮﺓ‪ ،‬ﻭﺇﻳﻘﺎﻉ ﺍﻟﺼﻠﺢ ﺑﲔ ﻃﻮﺍﺋﻒ ﺍﳌﺴﻠﻤﲔ ﺍﻟﺬﻳﻦ ﻓﺮﻕ ﺑﻴﻨﻬﻢ ﺍﻻﺧﺘﻼﻑ ﰲ‬
‫ﺍﻟﻌﻘﻴﺪﺓ ﺃﻭ ﰲ ﺃﺳﺎﻟﻴﺐ ﺍﻟﺪﻋﻮﺓ ﺃﻭ ﰲ ﺍﳌﺴﺎﺋﻞ ﺍﻟﻔﻘﻬﻴﺔ‪.‬‬
‫ﻭﻗﺪ ﺃﺭﺟﻊ ﺍﳌﺆﻟﻒ ﺍﻟﺴﺒﺐ ﰲ ﻫﺬﺍ ﺍﻻﺧﺘﻼﻑ ﻭﺍﻟﻔﺮﻗﺔ ﺇﱃ ﺛﻼﺛﺔ ﺃﻣﻮﺭ‪ :‬ﺍﳋﻄﺄ ﰲ ﺗﺼﻮﺭ ﺍﻵﺧﺮ‪،‬‬
‫ﻭﺍﳋﻄﺄ ﰲ ﺍﳊﻜﻢ ﻋﻠﻰ ﺍﻵﺧﺮ‪ ،‬ﻭﺍﳋﻄﺄ ﰲ ﻣﻌﺎﻣﻠﺔ ﺍﻵﺧﺮ‪ ،‬ﻭﺑﲔ ﺃﻥ ﱂﱠ ﺍﻟﺸﻌﺚ ﻭﺗﻀﻴﻴﻖ ﺍﻟﻔﺠﻮﺓ‪ ،‬ﻭﺇﻳﻘﺎﻉ‬
‫ﺍﻟﺼﻠﺢ ﺑﲔ ﻃﺮﻕ ﺍﳌﺴﻠﻤﲔ ﺍﳌﺨﺘﻠﻔﺔ ﺑﺘﺼﺤﻴﺢ ﻫﺬﻩ ﺍﻷﺧﻄﺎﺀ ﺍﻟﺜﻼﺛﺔ‪ .‬ﻓﺒﲎ ﻛﺘﺎﺑﻪ ﻋﻠﻰ ﺛﻼﺛﺔ ﳏﺎﻭﺭ‪:‬‬
‫ﺗﺼﺤﻴﺢ ﺍﻟﺘﺼﻮﺭ ﻋﻦ ﺍﻵﺧﺮ‪ ،‬ﻭﺗﺼﺤﻴﺢ ﺍﳊﻜﻢ ﻋﻠﻰ ﺍﻵﺧﺮ‪ ،‬ﻭﺗﺼﺤﻴﺢ ﺍﳌﻌﺎﻣﻠﺔ ﻣﻊ ﺍﻵﺧﺮ‪.‬‬
‫ﻭﻻ ﺃﻃﻴﻞ ﰲ ﺑﻴﺎﻥ ﻣﻀﻤﻮﻥ ﺍﻟﻜﺘﺎﺏ ﻓﻬﻮ ﺑﲔ ﻳﺪﻱ ﺍﻟﻘﺎﺭﺉ‪ ،‬ﻭﻟﻜﻨﲏ ﺃﻗﻮﻝ‪ :‬ﻟﻴﺲ ﻣﻦ ﺍﻟﻐﺮﻳﺐ‬
‫ﺃﻥ ﻳﻜﺘﺐ ﺃﺣﺪ ﻛﺒﺎﺭ ﻋﻠﻤﺎﺀ ﺍﻹﺳﻼﻡ ﺍﳌﺘﻘﺪﻣﲔ ﰲ ﺍﻟﺴﻦ ﺍﻟﺬﻳﻦ ﺃﻧﻀﺠﻬﻢ ﻃﻮﻝ ﺍﳌﻤﺎﺭﺳﺔ ﻟﻠﻌﻠﻮﻡ‬
‫ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺣﻨﻜﺘﻬﻢ ﺍﻟﺘﺠﺎﺭﺏ ﰲ ﻣﺜﻞ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﺍﳌﻬﻢ ﻭﻳﻮﻓﻴﻪ ﺣﻘﻪ‪ .‬ﻓﻤﺎ ﻣﻦ ﻣﻮﺿﻮﻉ ﲢﺘﺎﺟﻪ‬

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 ‫ﺍﻷﻣﺔ ﺇﻻ ﻭﻗﺪ ﻛﺘﺐ ﻓﻴﻪ ﻛﺒﺎﺭ ﻋﻠﻤﺎﺀ ﺍﻹﺳﻼﻡ ﺍﻟﺴﺎﺑﻘﲔ ﻭﺍﳌﻌﺎﺻﺮﻳﻦ‪ ،‬ﻭﻭﻓﻮﻩ ﺣﻘﻪ‪ .‬ﻭﻟﻜﻨﻪ ﻣﻦ ﺍﻟﻐﺮﻳﺐ‬
‫ﺃﻥ ﻳﻜﺘﺐ ﰲ ﻣﺜﻞ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﺍﳉﻠﻴﻞ ﺍﻟﺬﻱ ﳛﺘﺎﺝ ﻭﻓﺎﺀ ﺣﻘﻪ ﻣﻦ ﺍﻟﻜﺘﺎﺑﺔ ﻋﺎﺩﺓ ﺇﱃ ﻃﻮﻝ ﳑﺎﺭﺳﺔ‬
‫ﻟﻠﻌﻠﻮﻡ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺇﱃ ﲡﺎﺭﺏ ﻃﻮﻳﻠﺔ‪ ،‬ﻭﺣﻨﻜﺔ ﻗﻮﻳﺔ‪ .‬ﻭﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻻ ﲡﺘﻤﻊ ﻋﺎﺩﺓ ﰲ ﺍﻟﻌﺎﱂ ﺇﻻ ﺑﻌﺪ‬
‫ﺗﻘﺪﻡ ﺍﻟﺴﻦ ﺑﻪ‪ ،‬ﻣﻦ ﺍﻟﻐﺮﻳﺐ ﺃﻥ ﻳﻜﺘﺐ ﻓﻴﻪ ﺷﺎﺏ ﻧﺎﺷﺊ ﱂ ﺗﺘﻘﺪﻡ ﺑﻪ ﺍﻟﺴﻦ ﻣﺜﻞ ﻣﺆﻟﻔﻨﺎ ﻫﺬﺍ‪ .‬ﻭﻟﻜﻦ ﺍﷲ‬
‫ﻳﺆﰐ ﺍﳊﻜﻤﺔ ﻣﻦ ﻳﺸﺎﺀ ﻭﻣﻦ ﻳﺆﺕ ﺍﳊﻜﻤﺔ ﻓﻘﺪ ﺃﻭﰐ ﺧﲑﺍ ﻛﺜﲑﺍ‪.‬‬
‫ﻭﺃﻗﻮﻝ ﺛﺎﻧﻴﺎ‪ :‬ﺇﻥ ﺩﻝ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻋﻠﻰ ﺷﻲﺀ ﻓﺈﻧﻪ ﻳﺪﻝ ﻋﻠﻰ ﺃﻣﻮﺭ‪:‬‬
‫ﺍﻷﻭﻝ‪ :‬ﺍﻫﺘﻤﺎﻡ ﻣﺆﻟﻔﻪ ﺑﺄﻣﻮﺭ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﻣﻦ ﱂ ﻳﻬﺘﻢ ﺑﺄﻣﻮﺭ ﺍﳌﺴﻠﻤﲔ ﻓﻠﻴﺲ ﻣﻨﻬﻢ‪.‬‬
‫ﺍﻟﺜﺎﱐ‪ :‬ﻃﻮﻝ ﺑﺎﻋﻪ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺗﻀﻠﻌﻪ ﻣﻨﻬﺎ ﻋﻠﻰ ﺣﺪﺍﺛﺔ ﺳﻨﻪ‪.‬‬
‫ﺍﻟﺜﺎﻟﺚ‪ :‬ﺣﻜﻤﺘﻪ‪ ،‬ﻭﻭﻓﻮﺭ ﻋﻘﻠﻪ‪ ،‬ﻭﺳﻌﺔ ﺗﻔﻜﲑﻩ‪ ،‬ﻭﻧﻀﻮﺝ ﻋﻠﻤﻪ‪.‬‬
‫ﻣﺪ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻋﻤﺮﻩ ﻭﺑﺎﺭﻙ ﻋﻠﻴﻪ ﻭﻭﻓﻘﻪ ﺇﱃ ﺍﻟﻜﺜﲑ ﻣﻦ ﻣﺜﻞ ﻫﺬﻩ ﺍﻷﻋﻤﺎﻝ ﺍﳉﻠﻴﻠﺔ‪ .‬ﻭﺟﺰﺍﻩ ﺧﲑ‬
‫ﻣﺎ ﳚﺎﺯﻱ ﺑﻪ ﻋﺒﺎﺩﻩ ﺍﻟﺼﺎﳊﲔ ﻭﺭﺯﻗﻪ ﺍﳊﺴﲎ ﻭﺯﻳﺎﺩﺓ‪ .‬ﺁﻣﲔ‪.‬‬

‫‪ ٢‬ﺫﻱ ﺍﻟﻘﻌﺪﺓ ‪ ١٤٢٩‬ﻫـ ﺍﳌﻮﺍﻓﻖ ‪٢٠٠٨/١١/١‬ﻣـ‬

‫ﳏﻤﺪ ﺻﺎﱀ ﺑﻦ ﺃﲪﺪ ﺍﻟﻐﺮﺳﻲ‬
‫ﻗﻮﻧﻴﺔ ‪ /‬ﺗﺮﻛﻴﺎ‬

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 ‫ﺗﻘﺪﯾﻢ اﻟﺪﻛﺘﻮر‪ /‬ﻋﺒﺪ اﻟﻐﻨﻲ ﻗﺎﺳﻢ اﻟﺸﺮﺟﺒﻲ‬
‫ﺍﻷﺳﺘﺎﺫ ﰲ ﺟﺎﻣﻌﺔ ﺻﻨﻌﺎﺀ – ﻛﻠﻴﺔ ﺍﻟﺘﺮﺑﻴﺔ‬

‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺇﻥ ﻛﺘﺎﺏ )ﰲ ﺍﻟﻄﺮﻳﻖ ﺇﱃ ﺍﻷﻟﻔﺔ ﺍﻹﺳﻼﻣﻴﺔ( ﻗﺪ ﻛﺸﻒ ﻟﻸﻣﺔ ﺍﳌﺴﻠﻤﺔ‪ :‬ﻋﻠﻞ ﺍﻟﺘﻤﺰﻕ ﻭﺍﻟﺘﻜﻔﲑ‬
‫ﻭﺍﻟﺘﻔﺴﻴﻖ ﺑﲔ ﺍﻟﻔﺮﻕ ﻭﺍﳌﺬﺍﻫﺐ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺳﺒﻞ ﺍﳋﺮﻭﺝ ﻣﻦ ﺍﻟﻈﻠﻤﺎﺕ ﺍﻟﻔﻜﺮﻳﺔ ﻭﺍﻟﻨﻔﺴﻴﺔ‪،‬‬
‫ﻭﺍﳌﻨﻬﺠﻴﺔ ﺇﱃ ﻧﻮﺭ ﺍﻷﻟﻔﺔ ﻭﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﺘﺂﺧﻲ ﻭﺍﶈﺒﺔ ﻭﺍﻹﻧﺼﺎﻑ ﻭﺍﻻﻋﺘﺪﺍﻝ ﻭﺍﳌﻮﺿﻮﻋﻴﺔ ﻭﺍﻟﺘﻨﻮﻉ‬
‫ﺍﻟﻔﻜﺮﻱ ‪.‬‬
‫ﻭﻟﻌﻞ ﻣﺆﻟﻒ ﺍﻟﻜﺘﺎﺏ ﳚﺪ ﻣﻜﺎﻧﻪ ﺑﲔ ﺍﻟﺴﺎﻋﲔ ‪-‬ﻓﺮﺍﺩﻯ ﻭﻣﻨﻈﻤﺎﺕ‪ -‬ﻋﻠﻰ ﻃﺮﻳﻖ ﺍﻟﺘﻘﺮﻳﺐ ﰒ ﺍﻟﺘﻮﺣﻴﺪ‬
‫ﺑﲔ ﺷﱴ ﺍﳌﺬﺍﻫﺐ ﻭﺍﻟﻔﺼﺎﺋﻞ ﺍﻟﱵ ﻃﺎﻝ ‪‬ﺎ ﻟﻴﻞ ﺍﻻﺳﺘﺠﺮﺍﺭ ﻷﻣﺮﺍﺽ ﺍﻟﺘﺎﺭﻳﺦ‪ ،‬ﺃﺳﺎﻝ ﺍﷲ ﻟﻪ ﺍﳌﺰﻳﺪ ﻣﻦ‬
‫ﻋﻠﻮ ﺍﳍﻤﺔ ﻭﺇﺧﻼﺹ ﺍﻟﻌﻤﻞ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ‬

‫ﺍﻷﺳﺘﺎﺫ ﺍﻟﺪﻛﺘﻮﺭ‪ /‬ﻋﺒﺪ ﺍﻟﻐﲏ ﻗﺎﺳﻢ ﺍﻟﺸﺮﺟﱯ‬

‫ﺃﺳﺘﺎﺫ ﺃﺻﻮﻝ ﺍﻟﺘﺮﺑﻴﺔ – ﻛﻠﻴﺔ ﺍﻟﺘﺮﺑﻴﺔ – ﺟﺎﻣﻌﺔ ﺻﻨﻌﺎﺀ‬
‫‪٢٠٠٨/٤/٨‬ﻡ ‪ -‬ﺻﻨﻌﺎﺀ‬

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 ‫ﺗﻘﺪﯾﻢ اﻟﺸﯿﺦ ﻋﺪاب ﺑﻦ ﻣﺤﻤﻮد اﻟﺤﻤﺶ‬

‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺍﳊﻤﺪ ﷲ ﺭﺏ‪ ‬ﺍﻟﻌﺎﳌﲔ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪﺍﷲ ﻭﺁﻟﻪ ﺍﻟﻄﺎﻫﺮﻳﻦ ﻭﺭﺿﻲ ﺍﷲ‬
‫ﻋﻦ ﺻﺤﺎﺑﺘﻪ ﺍﻷﺧﻴﺎﺭ‪ ،‬ﺍﻟﺬﻳﻦ ﺻﺪﻗﻮﺍ ﻣﺎ ﻋﺎﻫﺪﻭﺍ ﺍﷲ ﻋﻠﻴﻪ‪ ،‬ﻭﱂ ﻳﺒﺪ‪‬ﻟﻮﺍ ﺗﺒﺪﻳﻼﹰ‪.‬‬
‫ﺃﻣﺎ ﺑﻌﺪ‪ :‬ﻓﺈﻥﹼ ﻭﺣﺪﺓﹶ ﺍﳌﺴﻠﻤﲔ ﻭﺃﻟﻔﺘﻬﻢ ﻭﺗﺴﺎﻣﺢ ﺑﻌﻀﻬﻢ ﻣﻊ ﺑﻌﺾ‪ ،‬ﺃﻛﺜﺮ ﻣﻦ ﺗﺴﺎﻣﺢﹺ ﺑﻌﻀﻬﻢ ﻣﻊ‬
‫ﺍﻟﻜﺎﻓﺮﻳﻦ ﺍﳊﺮﺑﻴ‪‬ﲔ؛ ﻫﻲ ﻣﻄﺎﻟﺐ ﺷﺮﻋﻴﺔ ﻋﻘﺪﻳﺔ‪ ،‬ﺗﺪﺧﻞ ﰲ ﺳﺎﺣﺔ ﺍﻟﻮﻻﺀ ﻭﺍﻟﱪﺍﺀ ﰲ ﺗﻘﺪﻳﺮﻱ‪ ،‬ﻭﻫﻲ‬
‫ﻣﻄﻠﺐ ﻧﻈﺮﻱ‪ ‬ﻟﺴﺎﺋﺮ ﻓﺮﻕ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﻻ ﺗﻜﺎﺩ ﲡﺪ ﻋﺎﳌﺎﹰ ﻭﺍﺣﺪﺍﹰ ﻣﻦ ﻋﻠﻤﺎﺀ ﺗﻠﻚ ﺍﻟﻔﺮﻕ ﳛﺮﺹ ﻋﻠﻰ ﺑﻘﺎﺀ‬
‫ﺍﻷﻣﺔ ﰲ ﺗﺪﺍﺑﺮﻫﺎ ﻭﺗﻨﺎﻓﺮﻫﺎ ﻭﺗﻄﺎﺣﻨﻬﺎ‪ .‬ﻟﻜﻦ‪ ‬ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪  :‬ﻛﻞﱡ ﺣﺰﺏﹴ ﲟﺎ ﻟﺪﻳﻬﻢ ﻓﺮﺣﻮﻥ‪ ‬ﻳﻜﺎﺩ‬
‫ﻳﻨﻄﺒﻖ ﻋﻠﻰ ﲨﻴﻊ ﻋﻠﻤﺎﺀ ﺍﻷﻣﺔ‪ ،‬ﻓﻀﻼﹰ ﻋﻦ ﻋﺎﻣ‪‬ﺘﻬﻢ‪.‬‬
‫ﻭﺇﻥﹼ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﻟﻄﺮﻳﻖ ﺇﱃ ﺍﻷﻟﻔﺔ ﺍﻹﺳﻼﻣﻴﺔ؛ ﺣﺪﻳﺚﹲ ﺷﻴ‪‬ﻖ ﺗﺮﺗﺎﺡ ﺇﻟﻴﻪ ﺍﻟﻨﻔﻮﺱ ﺍﳌﺆﻣﻨﺔ ﻭ‪‬ﻔﻮ ﺇﻟﻴﻪ‬
‫ﻗﻠﻮﺏ ﺍﻟﻐﻴﻮﺭﻳﻦ ﻋﻠﻴﻬﺎ‪ ،‬ﺇﱃ ﺟﺎﻧﺐ ﻛﻮﻧﻪ ﻣﻄﻠﺒﺎﹰ ﺷﺮﻋﻴﺎﹰ ﻛﻤﺎ ﺃﺳﻠﻔﺖ‪.‬‬
‫ﻭﻗﺪ ﺗﻔﻀﻞ ﺍﻷﺥ ﺍﻟﻔﺎﺿﻞ ﺍﻷﺳﺘﺎﺫ ﺃﻣﲔ ﺍﳊﺪ‪‬ﺍﺀ ﺍﻟﻴﻤﺎﱐ ﺃﺩﺍﻡ ﺍﷲ ﺗﻮﻓﻴﻘﻪ‪ ،‬ﻓﺄﺭﺳﻞ ﺇﱄﹼ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‬
‫ﻟﺰﻣﻴﻠﻪ ﺍﻟﻜﺮﱘ ﺍﻷﺳﺘﺎﺫ ﻋﺒﺪﺍﻟﻔﺘﺎﺡ ﺑﻦ ﺻﺎﱀ ﺑﻦ ﻗﹸﺪﻳﺶ ﺍﻟﻴﺎﻓﻌﻲ‪ ،‬ﻭﻃﻠﺐ ﻣﲏ ﻗﺮﺍﺀﺗﻪ ﻓﻮﻋﺪﺗﻪ ﺑﻘﺮﺍﺀﺗﻪ‪،‬‬
‫ﻭﻛﺘﺎﺑﺔ ﺗﻘﺮﻳﺮ ﻋﻨﻪ‪.‬‬
‫ﻭﻗﺪ ﺍﻃﹼﻠﻌﺖ ﻋﻠﻰ ﺍﻟﻜﺘﺎﺏ ﻓﻌﻼﹰ‪ ،‬ﻭﻭﻋﺪﺕ‪ ‬ﻣﺮﺳﻠﻪ ﺍﻟﻔﺎﺿﻞ ﺑﻜﺘﺎﺑﺔ ﺗﻘﺮﻳﺮﻱ ﻋﻨﻪ ﰲ ﻏﻀﻮﻥ ﺃﺳﺒﻮﻉ‪،‬‬
‫ﺃﻭ ﻋﺸﺮﺓ ﺃﻳﺎﻡﹴ! ﺑﻴﺪ ﺃﻥﹼ ﺍﻧﺘﻘﺎﻝ ﻋﻤﻠﻲ ﻣﻦ ﻋﻤ‪‬ﺎﻥ ﺇﱃ ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﻭﺟﻬﻠﻲ ﺑﺎﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻟﻮﺳﺎﺋﻞ ﺍﻹﻟﻜﺘﺮﻭﻧﻴﺔ‬
‫ﺍﳊﺪﻳﺜﺔ؛ ﺃﺿﺎﻋﺎ ﻋﻠﻲ‪ ‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﰒ ﻛﻨﺖ ﺃﹸﻧﺴ‪‬ﻰ ﺍﻟﺴﺆﺍﻝﹶ ﻋﻨﻪ ﻛﻠﹼﻤﺎ ﻛﺎﻥ ﳝﻜﻨﲏ ﺃﻥ ﺃﺟﺪ ﻣﻦ ﻳﺒﺤﺚ ﱄ‬
‫ﻋﻨﻪ! ﻭﻋﻨﺪ ﻓﺠﺮ ﻫﺬﺍ ﺍﻟﻴﻮﻡ )‪ (٢٠٠٩/٣ /٣١‬ﻛﺘﺐ ﺇﱄﹼ ﻭﻟﺪﻱ ﺍﻟﺬﻱ ﳛﺴﻦ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﻭﺳﺎﺋﻞ ﺍﻻﺗ‪‬ﺼﺎﻝ‬
‫ﺍﳊﺪﻳﺜﺔ ﺃﻥﹼ ﺍﳌﺆﻟﻒ ﺍﻟﻔﺎﺿﻞ ﻳﻨﺘﻈﺮ ﺗﻘﺮﻳﺮﻱ ﻋﻦ ﺍﻟﻜﺘﺎﺏ!‬
‫ﺍﻟﻜﺎﺗﺐ ﻭﺍﻟﻜﺘﺎﺏ‪:‬‬
‫ﺍﻟﻜﺎﺗﺐ ﺍﻟﻔﺎﺿﻞ ﺍﻷﺳﺘﺎﺫ ﺍﻟﺸﻴﺦ ﻋﺒﺪﺍﻟﻔﺘﺎﺡ ﺑﻦ ﺻﺎﱀ ﺍﻟﻴﺎﻓﻌﻲ‪‬؛ ﱂ ﻳﺴﺒﻖ ﱄ ﺭﺅﻳﺘﻪ ﻭﺍﻟﻠﻘﺎﺀ ﺑﻪ‪،‬‬
‫ﻭﻛﻢ ﺃﻧﺎ ﺑﺸﻮﻕ ﺇﱃ ﻟﻘﺎﺀ ﺃﻣﺜﺎﻟﻪ ﳑﻦ ﳚﻤﻌﲏ ﻣﻌﻬﻢ ﺩﻭﻥ ﺗﻮﺍﻃﺆﹴ ﻭﻣﻌﺮﻓﺔ ﺻﻔﺎﺕ‪:‬‬
‫‪ -‬ﺍﳊﺮﺹ ﻋﻠﻰ ﻭﺣﺪﺓ ﺍﻷﻣﺔ ﻋﻠﻰ ﺛﻮﺍﺑﺘﻬﺎ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﺻﺤﻴﺢ ﺳﻨﺔ ﺍﻟﻨﱯ‪ ‬ﻭﻣﻮﺍﺿﻊ‬
‫ﺍﻹﲨﺎﻉ ﺍﻟﺘﻮﺍﺿﻌﻲ ﺍﻟﻜﺜﲑﺓ ﺟﺪ‪‬ﺍﹰ ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ‪ :‬ﰲ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﻭﻓﺮﻭﻋﻪ‪.‬‬
‫‪ -‬ﺍﻻﺑﺘﻌﺎﺩ ﻋﻦ ﺍﻟﻮﻻﺀ ﻭﺍﻟﱪﺍﺀ ﺍﻟﻄﺎﺋﻔﻲ‪.‬‬
‫‪ -‬ﺇﺷﺎﻋﺔ ﺭﻭﺡ ﺍﻟﺘﻌﺎﻳﺶ ﺍﻟﺴﻠﻤﻲ‪ ،‬ﻭﺍﻟﺘﻘﺎﺭﺏ ﻋﻠﻰ ﺍﳊﻖ‪ ‬ﺑﲔ ﲨﻴﻊ ﺃﺑﻨﺎﺀ ﻓﺮﻕ ﺍﳌﺴﻠﻤﲔ ﺩﻭﻥ ﻣﺜﻨﻮﻳ‪‬ﺔ!‬
‫‪ -‬ﺍﻋﺘﻤﺎﺩ ﺍﻟﺪﻟﻴﻞ ﺍﻟﺼﺤﻴﺢ ﻭﺍﻟﻨﻘﺪ ﺍﻟﺼﺮﻳﺢ ﰲ ﳏﺎﻭﻟﺔ ﻛﺴﺮ ﺍﳊﻮﺍﺟﺰ ﺍﻟﻨﻔﺴﻴﺔ ﺍﻟﱵ ﺻﻨﻌﺘﻬﺎ ﻋﻘﺪ‬
‫ﺍﻻﺳﺘﻌﻼﺀ ﻭﻋﻘﺪ ﺍﳌﻈﻠﻮﻣﻴﺔ ﺑﲔ ﺃﺑﻨﺎﺀ ﺍﳌﺴﻠﻤﲔ‪.‬‬

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 ‫‪ -‬ﺇﻋﺎﺩﺓ ﺍﻟﻨﻈﺮ ﰲ ﺗﺸﻜﻴﻞ ﺍﻟﻌﻘﻞ ﺍﻟﻌﺮﰊ‪ ‬ﺍﳌﺴﻠﻢ ﺍﳌﻌﺎﺻﺮ‪ :‬ﰲ ﺍﳌﺮﺟﻌﻴﺎﺕ ﺍﳊﺎﻛﻤﺔ‪ ،‬ﻭﰲ ﻣﺼﺎﺩﺭ‬
‫ﺍﻟﺘﺸﺮﻳﻊ‪ ،‬ﻭﰲ ﺍﳌﺼﻄﻠﺤﺎﺕ ﻭﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻄﺎﺋﻔﻴﺔ‪ ،‬ﻭﰲ ﺍﻻﺣﺘﻜﺎﻡ ﺇﱃ ﺍﻟﺘﺎﺭﻳﺦ‪.‬‬
‫ﻭﻗﺪ ﻗﺮﺃﺕ ﺗﻘﺪﱘ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﳌﻔﻜﺮﻳﻦ ﺍﻷﻓﺎﺿﻞ ﺍﻟﺬﻳﻦ ﺃﺷﺎﺩﻭﺍ ‪‬ﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺍﳌﺘﻤﻴﺰ ﻭﺃﺷﺎﺩﻭﺍ ﺑﻜﺎﺗﺒﻪ‬
‫ﺍﻟﻔﺎﺿﻞ‪ ،‬ﻓﻠﻢ ﺃﺟﺪﱐ ﰲ ﺃﺩﱏ ﺣﺎﺟﺔ ﺇﱃ ﺇﺿﺎﻓﺔ‪ ،‬ﺳﻮﻯ ﺍﻟﺪﻋﺎﺀ ﻟﻠﻜﺎﺗﺐ ﺑﺎﻟﺘﻮﻓﻴﻖ ﻭﺍﻟﺴﺪﺍﺩ ﻭﻣﺰﻳﺪﺍﹰ ﻣﻦ‬
‫ﺍﻷﺩﺏ ﻭﺍﳊﺮﺹ ﻋﻠﻰ ﺍﳊﻖ‪ ،‬ﺇﺫ ﻟﻮﻻ ﺃﺩﺑﻪ ﻭﺣﺮﺻﻪ ﻋﻠﻰ ﺍﻟﺸﻮﺭﻯ ﺍﻟﻌﻠﻤﻴﺔ؛ ﳌﺎ ﻋﻨ‪‬ﻰ ﻧﻔﺴﻪ ﺑﺈﺭﺳﺎﻝ‬
‫ﻛﺘﺎﺑﻪ ﺍﳌﺎﺗﻊ ﺇﱃ ﻋﺸﺮﺍﺕ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻟﻴﻘﺮﺅﻭﻩ‪ ،‬ﻭﻃﻠﺐ ﳑﻦ ﻳﺴﺘﻄﻴﻊ ﺗﻘﺪﳝﻪ ﺇﱃ ﺍﳌﺆﺳﺴﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ‬
‫ﺍﻟﺪﻳﻨﻴﺔ‪ ،‬ﻭﻣﺮﺍﻛﺰ ﺍﻟﺒﺤﻮﺙ ﺃﻥ ﻳﻔﻌﻞ!‬
‫ﺇﻧﻨﺎ ﲨﻴﻌﺎﹰ ﻃﺎﺋﻔﻴﻮﻥ ﻗﺪ ﻧﺸﺄﻧﺎ ﰲ ﺇﻃﺎﺭ ﻗﺎﻟﺐﹴ ﻣﻦ ﺍﳊﻖ‪ ‬ﻭﺍﻟﻌﻠﻢ ﻭﺍﻟﺴﻠﻮﻙ؛ ﻻ ﻧﻌﺪﻭﻩ ﻭﺣﺒﺴﻨﺎ ﺃﻧﻔﺴﻨﺎ ﰲ‬
‫ﺩﺍﺧﻠﻪ‪ ،‬ﲞﲑﻩ ﻭﺷﺮ‪‬ﻩ‪ ،‬ﻭﺧﻄﺌﻪ ﻭﺻﻮﺍﺑﻪ‪ ،‬ﻭﻻ ﺣﺎﺟﺔ ﺑﻨﺎ ﺇﱃ ﺍﳌﻜﺎﺑﺮﺓ‪.‬‬
‫ﺍﻟﻜﺘﺎﺏ‪:‬‬
‫ﻛﺘﺎﺏ )ﺍﻟﻄﺮﻳﻖ ﺇﱃ ﺃﻟﻔﺔ ﺍﳌﺴﻠﻤﲔ( ﻟﻜﺎﺗﺒﻪ ﺍﻟﻨﺎﺑﻪ ﺍﻟﺬﻛﻲ‪ ‬ﺍﻟﺰﻛﻲ‪– ‬ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ‪ -‬ﻣﻨﻬﺎﺝ ﻟﻮ‬
‫ﻗﹸﺪ‪‬ﺭ ﻟﻪ ﺃﻥ ﻳﺸﻴﻊ ﺑﲔ ﺍﳌﺴﻠﻤﲔ؛ ﻷﺳﻬﻢ ﺇﺳﻬﺎﻣﺎﹰ ﺑﺎﻟﻐﺎﹰ ﰲ ﺭﺩﻡ ﺍﳍﻮﺓ ﺍﻟﺴﺤﻴﻘﺔ ﺍﻟﻘﺎﺗﻠﺔ ﺑﲔ ﻃﻮﺍﺋﻒ ﺍﻷﻣﺔ‬
‫ﺍﳌﺘﺮﺑﺼﺔ ﺍﳌﺘﻨﺎﺣﺮﺓ‪.‬‬
‫ﺟﺰﻯ ﺍﷲ ﺍﳌﺆﻟﻒ ﺍﻟﻜﺮﱘ ﺧﲑ ﺍﳉﺰﺍﺀ‪ ،‬ﻭﻧﻔﻊ ﺑﻪ ﺃﻣﺔ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺯﺍﺩﻩ ﺑﺼﲑﺓﹰ ﰲ ﺩﻳﻨﻪ‪ ،‬ﻭﳍﻔﺔ ﻋﻠﻰ‬
‫ﺃﻣﺘﻪ‪ ،‬ﻭﺍﻫﺘﻤﺎﻣﺎﹰ ﺑﺮﺃﺏ ﺻﺪﻋﻬﺎ‪ ،‬ﻭﺍﻟﺘﻘﺮﻳﺐ ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ ﻋﻠﻰ ﺍﳊﻖ ﻭﺍﻟﻌﺪﻝ ﻭﺍﻟﺼﺮﺍﺣﺔ ﻭﺍﻟﻨﺼﻴﺤﺔ‪.‬‬
‫ﻭﺃﺳﺄﻝ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﻳﻨﻔﻊ ﺑﻜﺘﺎﺑﻪ ﻫﺬﺍ‪ ،‬ﻭﺃﻥ ﳚﻌﻠﻪ ﻟﺒﻨﺔﹰ ﺻﺎﳊﺔ ﰲ ﺭﻛﺎﻡﹴ ﻛﺜﻴﻒ‪ ‬ﻣﻦ ﺍﻟﻌﻠﻢ ﺍﻟﻄﺎﺋﻔﻲ‪،‬‬
‫ﻭﺍﻟﻔﻜﺮ ﺍﻟﻄﺎﺋﻔﻲ‪ ،‬ﻭﺍﳊﻘﺪ ﺍﻟﻄﺎﺋﻔﻲ‪ ،‬ﻭﺍﻟﺴﻴﺎﺳﺔ ﺍﻟﻄﺎﺋﻔﻴﺔ ﺍﻟﺒﻐﻴﻀﺔ ﺍﻟﱵ ﺳﺘﺒﻘﻲ ﺍﻟﻈﻠﹶﻤﺔ ﻳﺪﻭﺳﻮﻥ ﻋﻠﻰ ﺭﻗﺎﺏ‬
‫ﺍﻷﻣﺔ ﺑﺎﺳﻢ ﻭﺣﺪﺓ ﺍﻟﻄﺎﺋﻔﺔ ﻭﻋﺰ‪‬ﺎ ﺇﱃ ﻣﺎ ﺷﺎﺀ ﺍﷲ!‬

‫ﻛﺘﺒﻪ ﰲ ﺍﻟﻘﺎﻫﺮﺓ ﻋﻨﺪ ﻓﺠﺮ ﺍﻟﺜﻼﺛﺎﺀ ﺍﳋﺎﻣﺲ ﻣﻦ ﺭﺑﻴﻊ ﺍﻵﺧﺮ )‪ ١٤٣٠‬ﻫـ(‬

‫ﺍﻟﻔﻘﲑ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﺸﺮﻳﻒ ﻋﺪﺍﺏ ﺑﻦ ﳏﻤﻮﺩ ﺍﳊﻤﺶ ﺍﳊﺴﻴﲏ‪.‬‬
‫ﻫﺬﺍ ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎﹰ ﻛﺜﲑﺍﹰ‬
‫ﻭﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‬

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 ‫ﺗﻘﺪﯾﻢ اﻟﺪﻛﺘﻮر‪ /‬ﻋﺼﺎم ﺑﻦ أﺣﻤﺪ اﻟﺒﺸﯿﺮ‬
‫ﻭﺯﻳﺮ ﺍﻷﻭﻗﺎﻑ ﺍﻟﺴﻮﺩﺍﱐ ﺍﻟﺴﺎﺑﻖ‬

‫]ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ[‬

‫ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪ ..‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﳏﻤﺪ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﺍﻷﻃﻬﺎﺭ‪ ،‬ﻭﺃﺻﺤﺎﺑﻪ ﺍﻷﺧﻴﺎﺭ‪.‬‬
‫ﻭﺑﻌﺪ‪..‬‬
‫ﻓﻘﺪ ﺭﻏﺐ ﺇﱄﱠ ﺍﻷﺥ ﺍﻟﻜﺮﱘ ﺍﻟﺒﺎﺣﺚ ﺍﳌﺪﻗﱠـﻖ ﺍﻷﺳﺘﺎﺫ ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﺑﻦ ﺻﺎﱀ ﻗﺪﻳﺶ ﺍﻟﻴﺎﻓﻌﻲ ﺍﻟﻴﻤﲏ ـ‬
‫ﺯﺍﺩﻩ ﺍﷲ ﺭﺳﻮﺧﺎﹰ ﰲ ﻋﻠﻤﻪ‪ ،‬ﻭﺗﻮﻓﻴﻘﺎﹰ ﰲ ﻋﻤﻠﻪ ـ ﺃﻥ ﺃﻃﺎﻟﻊ ﲝﺜﻪ ﻫﺬﺍ »ﺍﻟﻄﺮﻳﻖ ﺇﱃ ﺍﻷﻟﻔﺔ ﺍﻹﺳﻼﻣﻴﺔ‪:‬‬
‫ﳏﺎﻭﻟـﺔﹲ ﺗﺄﺻﻴﻠﻴﺔ ‪ ،‬ﻭﺭﺅﻳـﺔﹲ ﺟﺪﻳﺪﺓ«؛ ﻓﻮﺟﺪﺗﻪ ﲝﺜﺎﹰ ﻧﺎﻓﻌﺎﹰ ﻣﺎﺗﻌﺎﹰ‪ ..‬ﻳﺪﻝ ﻋﻠﻰ ﺳ‪‬ـﻌﺔ ﺍﻃﻼﻉﹴ‪ ،‬ﻭﺟﻮﺩﺓ‬
‫ﻓﻬﻢ‪ ،‬ﻭﲡـﺮ‪‬ﺩ ﻧﻴـﺔ‪ ،‬ﻭﻃﻤﻮﺡﹴ ﺇﱃ ﻏﺎﻳـﺔ‪ ‬ﻧﺒﻴﻠـﺔ‪ ‬ﺟﻠﻴﻠـﺔ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﻭﺍﻗﻊ ﺍﳌﺴﻠﻤﲔ ـ ﻋﺎﻣﺘﻬﻢ‬
‫ﻭﺧﺎﺻﺘﻬﻢ ـ ﺃﻓﻀﻞ‪ ،‬ﻭﺃﻥ ﻳﻜﻮﻧﻮﺍ ﺇﱃ ﺍﳍﺪﻯ ﻭﺍﻟﺮﺷﺎﺩ ﺃﻗﺮﺏ‪ ،‬ﻭﺃﻥ ﻳﺘﺨﺬﻭﺍ ﻣﻦ »ﺍﻷﻟﻔﺔ« )ﺇﺫ ﺗﺘﻌﺜﺮ‪ ،‬ﻣﻊ‬
‫ﺍﻷﺳﻒ‪ ،‬ﺃﺣﻼﻡ »ﺍﻟـﻮ‪‬ﺣﺪﺓ« !( ﻣﻨﻄﻠﻘﺎﹰ ﻻﺳﺘﺌﻨﺎﻓﻬﻢ ﺩﻭﺭﺍﹰ ﺣﻀﺎﺭﻳ‪‬ﺎ ﺭﺷﻴﺪﺍﹰ‪ ،‬ﺗﺸﺘﺪ ﻓﺎﻗـﺔﹸ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺇﻟﻴﻪ ‪.‬‬
‫ﻭﻣﻦ ﺃﻧﻔﻊ ﻣﺎ ﻭﺟﺪﺗـُـﻪ ﰲ ﻫﺬﺍ ﺍﻟﺒﺤﺚ‪ :‬ﺍﺳﺘﻴﻌﺎﺑـُـﻪ ﺟ‪‬ـﻞﱠ ﻣﺎ ﳝﻜﻦ ﺃﻥ ﻳﻘﺎﻝ ﰲ ﺑﺎﺑﻪ‪ .‬ﻭﻣﻦ ﺃﻣﺘﻊ‬
‫ﻣﺎ ﻻﺣﻈﺘـُـﻪ ﻓﻴﻪ‪ :‬ﺣ‪‬ـﺴ‪‬ﻦ‪ ‬ﺗﺒﻮﻳﺒﻪ ﻭﺗﻘﺴﻴﻤﻪ‪ ،‬ﻭﺳﻼﺳـﺔﹸ ﺍﻻﻧﺘﻘﺎﻝ ﻓﻴﻪ ﻣﻦ ﺍﻟﻔﻜﺮﺓ ﺇﱃ ﺍﻟﱵ ﺗﻠﻴﻬﺎ‪.‬‬
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‫ﻭﻗﺪ ﺃﻛﺪ ﺍﻟﺒﺎﺣﺚ ـ ﲝﻜﻤـﺔ‪ ‬ـ ﺃﻧﻪ ﻟﻴﺲ ﻣﻦ ﻣﺮﺍﺩﻩ ﺇﻧﻜﺎﺭ‪ ‬ﻭﺟﻮﺩ ﺍﻟﻔﺮﻕ ﻭﺍﻻﺧﺘﻼﻑ ﰲ ﺃﻣﺔ ﺍﻹﺳﻼﻡ‪،‬‬
‫ﻭﻻ ﺍﻻﺩﻋﺎﺀُ ﺃﻥ ﺍﳋﻼﻑ ﺑﻴﻨﻬﺎ ﻓﺮﻋﻲ‪ ‬ﻛﻠﱡﻪ‪ ،‬ﻭﻻ ﺃﻥ ﻳﺘﻨﺎﺯﻝ ﺑﻌﺾ‪ ‬ﻟﺒﻌﺾﹴ ﻋﻦ ﺑﻌﺾ ﺃﻓﻜﺎﺭﻩ ﺑﻐﲑ ﻗﻨﺎﻋﺔ‪..‬‬
‫ﻓﻀﻼﹰ ﻋﻦ ﺃﻥ ﻳﻄﻤﺢ ﺇﱃ ﺗﻮﺣﻴﺪ ﺍﻷﻣﺔ ﻋﻠﻰ ﺭﺃﻱﹴ ﰲ ﻛﻞ ﻣﺴﺄﻟـﺔ‪ ‬ﻣﻦ ﻣﺴﺎﺋﻞ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻔﻜﺮ ! ﻓﻬﺬﺍ ﻛﻠﻪ‬
‫ﻏﲑ ﻋﻤﻠﻲ‪ ،‬ﻭﻟﻴﺲ ﻣﻦ ﺳﻨﺔ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺧﻠﻘﻪ‪.‬‬
‫ﺑﻞ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﺒﺤﺚ ـ ﲝﺴ‪‬ﺐ ﺻﺎﺣﺒﻪ ـ ‪ :‬ﺗﺼﺤﻴﺢ‪ ‬ﺗﺼﻮﺭ ﺍﻟﻔﻮﺍﺭﻕ ﻭﺍﻻﺧﺘﻼﻓﺎﺕ ﺑﲔ ﻣﺬﺍﻫﺐ‬
‫ﺍﳌﺴﻠﻤﲔ ﻭﻓ‪‬ـﺮ‪‬ﻗﻬﻢ‪ ،‬ﻭﻣﻦ ﺛـَـﻢ‪ :‬ﺗﺼﺤﻴﺢ‪ ‬ﺍﳊﻜﻢ ﻋﻠﻴﻪ ﺑﻼ ﺇﻓﺮﺍﻁ‪ ‬ﻭﻻ ﺗﻔﺮﻳﻂ‪ ،‬ﻭﻣﻦ ﺛـَـﻢ‪ :‬ﺗﺼﺤﻴﺢ‪‬‬
‫ﺍﻟﺘﻌﺎﻣﻞ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ـ ﻋﻠﻰ ﺗﻨﻮﻋﻬﻢ ـ ﻭ‪‬ﻓﹾـﻖ‪ ‬ﺍﳍﺪﻱ ﺍﻟﻨﺒﻮﻱ‪ ،‬ﺍﻷﺭﻗﻰ ﻭﺍﻷﻧﺒﻞ‪ ،‬ﰲ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ‬
‫ﺍﳌﺨﺎﻟﻒ‪ ..‬ﻣﻬﻤﺎ ﺗﻜﻦ ﺩﺭﺟﺔ ﺍﳋﻼﻑ !‬
‫ﻭﻫﻮ ـ ﻣﻦ ﻗﺒﻞﹸ ﻭﻣﻦ ﺑﻌـﺪ‪ ‬ـ »ﻧﻔﺜـﺔﹸ ﻣﺼﺪﻭﺭﹴ‪ ،‬ﻭﺁﻫـﺔﹸ ﻣﺘـﻮﺟـﱢـﻊﹴ‪ ،‬ﻭﻟﻮﻋـﺔﹸ ﻣﺘﺄﻟﱢـﻢﹴ«‪..‬‬
‫ﻭﺣ‪‬ـﺴ‪‬ﺐ‪ ‬ﺻﺎﺣﺒﻪ ﺃﻥﹾ ﺧﻄﺎ ﺧﻄﻮﺓﹰ ﰲ ﺍﻟﻄﺮﻳﻖ ﺇﱃ »ﺍﻷﻟﻔﺔ« ﺑﲔ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻋﻠﻰ ﺍﺧﺘﻼﻑ ﻣﺬﺍﻫﺒﻬﻢ‬
‫)ﺍﻟﻌﻘﺪﻳﺔ‪ ،‬ﻭﺍﻟﻔﻘﻬﻴﺔ‪ ،‬ﻭﺍﻟﻔﻜﺮﻳﺔ‪ ،‬ﻭﺍﻟﺪﻋﻮﻳﺔ(‪ ..‬ﺗﻮﺟ‪‬ـﻪ ‪‬ﺎ ﺇﱃ ﺍﻟﺒﺎﺣﺜﲔ ﺍﳌﺘﺠﺮﺩﻳﻦ‪ ،‬ﻻ ﺍﳌﺘﻌﺼﺒﲔ‬
‫ﺍﳋﺎﻣﻠﲔ!‬

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 ‫ﻭﻣﻦ ﻳﺪﺭﻱ! ﻟﻌﻞ ﺍﷲ ﻳـُـﺤـﺪ‪‬ﺙ ﺑﻌﺪ ﺫﻟﻚ ﺃﻣﺮﺍﹰ‪ ..‬ﻓﺘﺘﻮﺣـﺪ‪ ‬ﻛﻠﻤﺔ ﺍﳌﺴﻠﻤﲔ ﻓﻴﻤﺎ ﻳﻨﻔﻌﻬﻢ‪ :‬ﺩﻧﻴﺎ‬
‫ﻭﺃﺧﺮﻯ‪ ،‬ﻭﻳﺮﺗﻘﻲ ‪‬ﻢ‪ :‬ﻀـﺔﹰ ﻭﻋﻤﺮﺍﻧﺎﹰ‪ ،‬ﻭﳚﻌﻠﻬﻢ ﰲ ﻣﺼﺎﻑ‪ ‬ﺍﻷﻣﻢ ﻛﻤﺎ ﺃﺭﺍﺩﻫﻢ ﺍﳌﻮﱃ ـ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ‬
‫ـ‪» :‬ﺇﻥ ﻫﺬﻩ ﺃﻣﺘﻜﻢ ﺃﻣـﺔﹰ ﻭﺍﺣﺪﺓﹰ‪ ..‬ﻭﺃﻧﺎ ﺭﺑﻜﻢ ﻓﺎﻋﺒﺪﻭﻥ« )ﺳﻮﺭﺓ ﺍﻷﻧﺒﻴﺎﺀ ‪ ،‬ﺍﻵﻳﺔ ‪» ،(٩٢‬ﻭﺇﻥ ﻫﺬﻩ‬
‫ﺃﻣﺘﻜﻢ ﺃﻣـﺔﹰ ﻭﺍﺣﺪﺓﹰ‪ ..‬ﻭﺃﻧﺎ ﺭﺑﻜﻢ ﻓﺎﺗﻘﻮﻥ« )ﺳﻮﺭﺓ ﺍﳌﺆﻣﻨﻮﻥ ‪ ،‬ﺍﻵﻳﺔ ‪!(٥٢‬‬
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‫ﺇﻧﲏ ﺃﺷﺪ ﻋﻠﻰ ﻳﺪ ﺍﻷﺥ ﺍﻟﻜﺮﱘ ﻋﺒﺪﺍﻟﻔﺘﺎﺡ ﺍﻟﻴﺎﻓﻌﻲ ‪ ،‬ﻭﺃﺳﺄﻝ ﺍﷲ ﺗﻌﺎﱃ ﱄ ﻭﻟﻪ ﻭﻟﻠﻘﺎﺭﺋﲔ ﺃﻥ ﻳﺰﻳﺪ‬
‫ﻋﻠﻤ‪‬ـﻨﺎ ‪ ،‬ﻭﺃﻥ ﻳﺒﺎﺭﻙ ﰲ ﻋﻤﻠﻨﺎ ‪ ،‬ﻭﺃﻥ ﻳﻮﻓﻘﻨﺎ ﻭﻳﻮﻓﻖ ﺑﻨﺎ ﺇﱃ ﺍﳍﺪﻯ ﻭﺍﻟﺮﺷﺎﺩ‪..‬‬
‫ﻭﺍﳊﻤﺪ ﷲ ﺃﻭﻻﹰ ﻭﺁﺧﺮﺍﹰ ‪.‬‬

‫ﺃ‪.‬ﺩ‪ .‬ﻋﺼﺎﻡ ﺃﲪﺪ ﺍﻟﺒﺸﲑ‬

‫‪١٤٢٩/١٢/٢١‬ﻫـ ـ ‪٢٠٠٨/١٢/١٩‬ﻡ‬

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 ‫ﺗﻘﺪﯾﻢ اﻟﺸﯿﺦ‪/‬ﻋﻤﺎر ﺑﻦ ﻧﺎﺷﺮ اﻟﻌﺮﯾﻘﻲ‬
‫ﺭﺋﻴﺲ ﺍﻟﻠﺠﻨﺔ ﺍﻟﻌﻠﻤﻴﺔ ﲜﻤﻌﺔ ﺍﳊﻜﻤﺔ ﺍﻟﻴﻤﺎﻧﻴﺔ ﺍﳋﲑﻳﺔ‬

‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺣﻔﻈﻜﻢ ﺍﷲ ﻭﻭﻓﻘﻜﻢ‬ ‫ﺃﺧﻲ ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﺍﻟﻜﺮﱘ‪ /‬ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﺍﻟﻴﺎﻓﻌﻲ‬

‫ﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ ﻭﺭﲪﺔ ﺍﷲ ﻭﺑﺮﻛﺎﺗﻪ‬

‫ﻓﺈﱐ ﺑﻌﺪ ﺍﻹﻃﻼﻉ ﻋﻠﻰ ﲝﺜﻜﻢ ﺍﻟﻘﻴﻢ )ﰲ ﺍﻟﻄﺮﻳﻖ ﺇﱃ ﺍﻷﻟﻔﺔ ﺍﻹﺳﻼﻣﻴﺔ( ﺃﻗﻮﻝ ‪-‬ﻛﺸﻬﺎﺩﺓ ﺣﻖ‬
‫ﻭﺻﺪﻕ‪ :-‬ﻟﻘﺪ ﲤﻴﺰ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺑﻘﻮﺓ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻟﻌﻠﻤﻲ ﻭﺍﻟﺪﻋﻮﻱ ﻭﺍﻟﺘﺮﺑﻮﻱ ﰲ ﻣﻮﺿﻮﻉ ﻫﺎﻡ ﻭﺧﻄﲑ‬
‫ﻣﻦ ﺷﺄﻧﻪ ﲢﻘﻴﻖ ﺃﲰﻰ ﺍﻷﻫﺪﺍﻑ ﻭﺃﻧﺒﻞ ﺍﳌﻘﺎﺻﺪ )ﺍﻷﻟﻔﺔ ﺍﻹﺳﻼﻣﻴﺔ(‪.‬‬
‫ﻛﻤﺎ ﲤﻴﺰ ﺍﻟﺒﺤﺚ ﺑﻐﺰﺍﺭﺓ ﺍﳌﻌﻠﻮﻣﺎﺕ ﻭﺗﻨﻮﻉ ﺍﻟﻔﻮﺍﺋﺪ ﻭﺃﺩﺏ ﺍﻟﻠﻔﻆ ﻭﺍﻟﻌﺒﺎﺭﺓ ﻭﺍﳌﻀﻤﻮﻥ‪ ،‬ﻭﻳﻈﻬﺮ ﻣﻦ‬
‫ﺧﻼﻟﻪ ﲡﺮﺩ ﺍﻟﺒﺎﺣﺚ ﻭﺇﻧﺼﺎﻓﻪ ﻭﲢﻠﻴﻪ ‪-‬ﻭﺍﷲ ﺣﺴﺒﻪ‪ -‬ﺑﺎﻟﻨﻴﺔ ﺍﳊﺴﻨﺔ ﻭﺍﳌﻘﺼﺪ ﺍﻟﻜﺮﱘ ﻭﺍﻟﻐﲑﺓ ﺍﻟﺼﺎﺩﻗﺔ‪.‬‬
‫ﻭﻻ ﺷﻚ ﺃﻥ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻟﻮ ﻗﺮﺉ ﺑﺘﺠﺮﺩ ﻭﺇﻧﺼﺎﻑ ﺑﻌﻴﺪﺍﹰ ﻋﻦ ﻣﺆﺛﺮﺍﺕ ﺍﻟﺘﻌﺼﺐ ﻭﺍﻟﺘﻘﻠﻴﺪ ﻭﺳﻮﺀ‬
‫ﺍﻟﻈﻦ ﻟﻜﺎﻥ ﻟﻪ ﺍﻷﺛﺮ ﺍﻟﻜﺮﱘ ﰲ ﲢﻘﻴﻖ ﻋﺰﺓ ﺍﻷﻣﺔ ﻭﻗﻮ‪‬ﺎ ﻭﺃﻟﻔﺘﻬﺎ ﻭﲣﻠﺼﻬﺎ ﻣﻦ ﻫﻴﻤﻨﺔ ﺃﻋﺪﺍﺋﻬﺎ‪.‬‬
‫ﻭﺍﻟﻘﺎﺭﺉ ﻣﻬﻤﺎ ﺍﺧﺘﻠﻒ ﻣﻊ ﺍﻟﺒﺎﺣﺚ ﰲ ﺑﻌﺾ ﻣﺴﺎﺋﻞ ﺍﻟﻜﺘﺎﺏ ﺃﻭ ﻏﲑﻫﺎ ﻓﻼ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻌﻴﻘﻪ ﺫﻟﻚ ﻋﻦ‬
‫ﺍﻻﺳﺘﻔﺎﺩﺓ ﳑﺎ ﺗﻀﻤﻨﻪ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺃﻭ ]ﻣﻦ[ ﺍﻟﺒﺎﺣﺚ ﻣﻦ ﻋﻠﻮﻡ ﻣﻔﻴﺪﺓ ﺃﺧﺬﺍﹰ ﺑﺎﳊﻖ ﻭﺍﳊﻜﻤﺔ ﻣﻦ ﺣﻴﺚ‬
‫ﺟﺎﺀﺕ ﻛﻤﺎ ﻫﻮ ﻣﻌﻠﻮﻡ‪ ،‬ﻭﻻ ﻳﺴﺘﻐﲏ ﺍﻟﻘﺎﺭﺉ ﻣﻬﻤﺎ ﺍﺗﺴﻊ ﻋﻠﻤﻪ ﻣﻦ ﺯﻳﺎﺩﺓ ﺍﻟﺘﺄﻣﻞ ﻭﺍﳌﺮﺍﺟﻌﺔ ﻭﺍﳊﻮﺍﺭ‪.‬‬
‫ﻓﺸﻜﺮ ﺍﷲ ﻟﻚ ﻫﺬﺍ ﺍﳉﻬﺪ ﺍﻟﻜﺒﲑ ﺍﻟﻜﺮﱘ ﺍﳌﻮﻓﻖ ﻭﺯﺍﺩﻙ ﻋﻠﻤﺎﹰ ﻭﺗﻮﻓﻴﻘﺎﹰ ﻭﺛﺒﺎﺗﺎﹰ ﻭﺃﺣﺴﻦ ﻟﻚ ﺍﳉﺰﺍﺀ‬
‫ﻭﺍﳌﺜﻮﺑﺔ‪.‬‬

‫ﺃﺧﻮﻙ‪ /‬ﻋﻤﺎﺭ ﺑﻦ ﻧﺎﺷﺮ ﺍﻟﻌﺮﻳﻘﻲ‬

‫ﺭﺋﻴﺲ ﺍﻟﻠﺠﻨﺔ ﺍﻟﻌﻠﻤﻴﺔ ﲜﻤﻌﻴﺔ ﺍﳊﻜﻤﺔ ﺍﻟﻴﻤﺎﻧﻴﺔ ﺍﳋﲑﻳﺔ – ﻓﺮﻉ ﻋﺪﻥ‬
‫ﻭﻋﻀﻮ ﳎﻠﺲ ﺇﺩﺍﺭ‪‬ﺎ ﻭﻋﻀﻮ ﺍﺳﺘﺸﺎﺭﻱ ﳎﻠﺔ ﺍﳌﻨﺘﺪﻯ‬

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 ‫ﺗﻘﺪﯾﻢ اﻟﺸﯿﺦ ‪ /‬ﻋﻤﺮ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﺳﺎﻟﻢ ﺑﻦ ﺣﻔﯿﻆ‬
‫ﻋﻤﻴﺪ ﺩﺍﺭ ﺍﳌﺼﻄﻔﻰ ﻟﻠﺪﺭﺍﺳﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ‬
‫ﺍﻟﻴﻤﻦ ‪ -‬ﺣﻀﺮﻣﻮﺕ – ﺗﺮﱘ‬

‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫)ﺭﺑﻨﺎ ﺍﻓﺘﺢ ﺑﻴﻨﻨﺎ ﻭﺑﲔ ﻗﻮﻣﻨﺎ ﺑﺎﳊﻖ ﻭﺃﻧﺖ ﺧﲑ ﺍﻟﻔﺎﲢﲔ(‬

‫ﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻱ ﺃﻛﺮﻡ ﻋﺒﺪﻩ ﺍﳌﺼﻄﻔﻰ ﺑﺎﻟﺬﻛﺮ ﺍﳊﻜﻴﻢ ﻭﺍﳌﻨﻬﺞ ﺍﻟﻘﻮﱘ ﻭﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ‬
‫ﻋﺒﺪﻩ ﺍﻟﺮﺅﻭﻑ ﺍﻟﺮﺣﻴﻢ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﺍﳌﻮﺻﻮﻑ ﻣﻦ ﻗﺒﻞ ﺭﺑﻪ ﺑﻘﻮﻟﻪ‪) :‬ﻭﺇﻧﻚ ﻟﻌﻠﻰ ﺧﻠﻖ ﻋﻈﻴﻢ( ﻭﻋﻠﻰ ﺁﻟﻪ‬
‫ﻭﺻﺤﺒﻪ ﻭﺃﻫﻞ ﻭﻻﺋﻪ ﻭﻗﺮﺑﻪ‪ ،‬ﺍﻟﺴﺎﺋﺮﻳﻦ ﻋﻠﻰ ﺩﺭﺑﻪ ﺇﱃ ﻳﻮﻡ ﺍﻟﺪﻳﻦ ﻭﺑﻌﺪ‪:‬‬

‫ﻓﻘﺪ ﺗﺼﻔﺤﺖ ﺍﻟﻜﺘﺎﺏ ﺍﳌﺴﻤﻰ‪) :‬ﰲ ﺍﻟﻄﺮﻳﻖ ﺇﱃ ﺍﻷﻟﻔﺔ ﺍﻹﺳﻼﻣﻴﺔ( ﻟﻸﺥ ﺍﳌﻨﻮﺭ ﺍﳌﻮﻓﻖ ﺍﳊﺮﻳﺺ ﻋﻠﻰ‬
‫ﺍﻹﺳﻬﺎﻡ ﰲ ﺇﻧﻘﺎﺫ ﺍﻷﻣﺔ ﻣﻦ ﻫﻮﺓ ﺍﻟﺘﻔﺮﻕ ﻭﺍﻟﺘﻤﺰﻕ ﻭﺍﻟﺘﻌﺎﺩﻱ ﻭﺳﻮﺀ ﺍﳌﻌﺎﻣﻠﺔ )ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﺑﻦ ﺻﺎﱀ‬
‫ﻗﺪﻳﺶ ﺍﻟﻴﺎﻓﻌﻲ( ﻓﻜﺎﻥ ﻣﻦ ﺍﺟﺘﻬﺎﺩﻩ ﰲ ﺫﻟﻚ ﺇﺧﺮﺍﺝ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺣ‪‬ﺴ‪‬ﻦ ﺍﻟﺘﺄﺻﻴﻞ ﻭﺍﺿﺢ ﺍﻟﺪﻟﻴﻞ‪،‬‬
‫ﺍﻟﻘﺎﺋﻢ ﻋﻠﻰ ﺍﻹﻧﺼﺎﻑ ﺍﳌﺒﲔ ﻷﺻﻮﻝ ﺍﳋﻼﻑ‪ ،‬ﻭﻭﺍﺟﺐ ﺿﺒﻄﻬﺎ ﺑﺘﻄﺒﻴﻖ ﺍﻟﻨﺼﻮﺹ ﺍﳌﻮﺟﺒﺔ ﳊﻔﻆ ﺣﺮﻣﺔ‬
‫ﺍﻟﻐﲑ‪ ،‬ﻭﻛﻈﻢ ﺍﻟﻐﻴﻆ ﻭﺣﺴﻦ ﺍﻟﻈﻦ ﻭﺍﳌﻌﺎﻣﻠﺔ‪ ،‬ﻭﺍﻻﺣﺘﻴﺎﻁ ﰲ ﺍﻷﻗﻮﺍﻝ ﻭﺍﻟﻨﻈﺮ‪.‬‬
‫ﻭﻗﺪ ﺑﺬﻝ ﺍﻟﻜﺎﺗﺐ ﺟﻬﺪﺍ ﻣﺒﺎﺭﻛﺎ ﻭﺍﺳﻌﺎ‪ ،‬ﺃﹸﻣ‪‬ﺪ ﻓﻴﻪ ﺑﺘﻮﻓﻴﻖ ﻣﻦ ﺍﷲ ﰲ ﺑﻴﺎﻥ ﺣﻘﻴﻘﺔ‪ ،‬ﻭﺩﻋﻮﺓ‪ ‬ﻟﻼﺳﺘﻤﺴﺎﻙ‬
‫ﺑﺎﻟﻌﺮﻭﺓ ﺍﻟﻮﺛﻴﻘﺔ‪ ،‬ﻓﺂﺟﺮﻩ ﺍﷲ ﻭﺟﺰﺍﻩ ﺧﲑ ﺍﳉﺰﺍﺀ‪ ،‬ﻭﻳﺴﺮ ﻧﺸﺮ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻟﻴﻨﺘﻔﻊ ﺑﻪ ﺍﻟﻜﺜﲑ ﻣﻦ ﺃﻓﺮﺍﺩ‪‬‬
‫ﻭﲨﺎﻋﺎﺕ‪ ‬ﻫﺬﻩ ﺍﻷﻣﺔ‪.‬‬

‫ﻋﻤﺮ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺳﺎﱂ ﺑﻦ ﺣﻔﻴﻆ‬

‫ﻋﻤﻴﺪ ﺩﺍﺭ ﺍﳌﺼﻄﻔﻰ ﺑﺘﺮﱘ‬
‫‪١٤٢٩/٨/٢٧‬ﻫـ‬

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 ‫ﺗﻘﺪﯾﻢ اﻟﺪﻛﺘﻮر ‪ /‬ﻣﺎﺟﺪ ﺑﻦ أﺣﻤﺪ اﻟﺪروﯾﺶ‬
‫ﺍﻷﺳﺘﺎﺫ ﰲ ﺟﺎﻣﻌﺔ ﺍﳉﻨﺎﻥ )ﻟﺒﻨﺎﻥ( ﻭﻋﻀﻮ ﺭﺍﺑﻄﺔ ﺃﺩﺑﺎﺀ ﺍﻟﺸﺎﻡ‬

‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺍﳊﻤﺪ ﷲ ﺗﻌﺎﱃ ﺍﻟﻘﺎﺋﻞ‪) :‬ﺇﳕﺎ ﺍﳌﺆﻣﻨﻮﻥ ﺇﺧﻮﺓ ﻓﺄﺻﻠﺤﻮﺍ ﺑﲔ ﺃﺧﻮﻳﻜﻢ ﻭﺍﺗﻘﻮﺍ ﺍﷲ(‬
‫ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺍﻷﲤﺎﻥ ﺍﻷﻛﻤﻼﻥ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﺍﻟﻘﺎﺋﻞ‪) :‬ﺍﳌﺴﻠﻢ ﺃﺧﻮ ﺍﳌﺴﻠﻢ ﻻ ﳛﻘﺮﻩ ﻭﻻ ﳜﺬﻟﻪ‬
‫ﻭﻻ ﻳﺴﻠﻤﻪ‪ ،(..‬ﻭﺑﻌﺪ‪:‬‬
‫ﻓﻘﺪ ﺃﲢﻔﲏ ﺷﻴﺨﻲ ﺍﻟﺮﺣ‪‬ﺎﻟﺔ‪ ،‬ﺍﻟﺒﺤ‪‬ﺎﺛﺔ‪ ،‬ﺍﶈﺪ‪‬ﺙ‪ ،‬ﺍﻷﺩﻳﺐ ﺃﺑﻮ ﺃﲪﺪ‪ ،‬ﳎﺪ ﺑﻦ ﺃﲪﺪ ﻣﻜﻲ ﺣﻔﻈﻪ ﺍﷲ ﺗﻌﺎﱃ‪،‬‬
‫ﺑﺒﺤﺚ ﻷﺥ ﻓﺎﺿﻞ‪ ،‬ﻭﺩﺍﺭﺱﹴ ﺟﺎﺩ‪ ،‬ﻭﻣﺘﺤﺮ‪‬ﻕ ﺻﺎﺩﻕ ﻋﻠﻰ ﻭﺍﻗﻊ ﺃﻣﺘﻪ‪ ،‬ﻫﻮ ﺍﻟﺸﻴﺦ‪ /‬ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﺑﻦ‬
‫ﺻﺎﱀ ﻗﺪﻳﺶ ﺍﻟﻴﺎﻓﻌﻲ ﺍﻟﻴﻤﲏ‪ ،‬ﻭﻫﻮ ﺑﻌﻨﻮﺍﻥ )ﰲ ﺍﻟﻄﺮﻳﻖ ﺇﱃ ﺍﻷﻟﻔﺔ ﺍﻹﺳﻼﻣﻴﺔ(‪ ،‬ﻭﻫﻮ ﲝﺚ ﺟﺎﺩ ﺭﺻﲔ‬
‫ﻋﻠﻤﻲ ﻣﻮﻓﻖ‪ ،‬ﻣﻨﻄﻠﻘﻪ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪﴿:‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺇﻥ ﺟﺎﺀﻛﻢ ﻓﺎﺳﻖ ﺑﻨﺒﺄ ﻓﺘﺒﻴﻨﻮﺍ ﺃﻥ ﺗﺼﻴﺒﻮﺍ ﻗﻮﻣﺎ‬
‫ﲜﻬﺎﻟﺔ ﻓﺘﺼﺒﺤﻮﺍ ﻋﻠﻰ ﻣﺎ ﻓﻌﻠﺘﻢ ﻧﺎﺩﻣﲔ﴾‪ .‬ﻭﻏﺎﻳﺘﻪ ﺣﺾ ﺍﳌﺴﻠﻤﲔ ﻋﻠﻰ ﺍﻟﺘﺮﻓﻊ ﻋﻦ ﺍﻷﻧﺎﻧﻴﺎﺕ‬
‫ﺍﻟﺸﺨﺼﻴﺔ‪ ،‬ﻭﲞﺎﺻﺔ ﰲ ﻫﺬﺍ ﺍﻟﺰﻣﻦ ﺍﻟﺬﻱ ﺍﺷﺘﺪﺕ ﻓﻴﻪ ﺍﻟﻮﻃﺄﺓ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ﻭﺍﳌﺴﻠﻤﲔ‪ ،‬ﳑﺎ ﻳﻮﺟﺐ‬
‫ﺍﻟﻌﻤﻞ ﺻﻔﺎ ﻭﺍﺣﺪﺍﹰ ﳌﻮﺍﺟﻬﺔ ﺍﻷﺧﻄﺎﺭ ﺍﶈﺪﻗﺔ ﺍﻧﻄﻼﻗﺎ ﻣﻦ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪﴿ :‬ﻭﻗﺎﺗﻠﻮﺍ ﺍﳌﺸﺮﻛﲔ ﻛﺎﻓﺔ ﻛﻤﺎ‬
‫ﻳﻘﺎﺗﻠﻮﻧﻜﻢ ﻛﺎﻓﺔ﴾‪ ،‬ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﻛﺜﲑ‪" :‬ﺃﻱ ﻛﻤﺎ ﳚﺘﻤﻊ ﺍﻟﻜﺎﻓﺮﻭﻥ ﻟﻘﺘﺎﻟﻜﻢ ﺍﺟﺘﻤﻌﻮﺍ ﺃﻧﺘﻢ ﺃﻳﻀﺎ‬
‫ﻟﻘﺘﺎﳍﻢ ﻭﻗﺎﺗﻠﻮﻫﻢ ﺑﻨﻈﲑ ﻣﺎ ﻳﻔﻌﻠﻮﻥ" ‪.‬‬
‫ﻭﻳﻜﺎﺩ ﻣﺎ ﺫﻛﺮﻩ ﺍﻷﺥ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﺍﻟﻴﺎﻓﻌﻲ ﻣﻦ ﻣﺸﻜﻼﺕ ﻫﻮ ﺍﻟﻌﺎﻣﻞ ﺍﻷﻫﻢ ﰲ ﻋﺪﻡ ﺍﺟﺘﻤﺎﻉ‬
‫ﺍﻟﻜﻠﻤﺔ ﻋﻠﻰ ﺃﻣﺮ ﺟﺎﻣﻊ ﻟﻸﻣﺔ ﺗﻮﺍﺟﻪ ﻓﻴﻪ ﲢﺪﻳﺎﺕ ﺍﻟﻌﺼﺮ ﻭﺃﺧﻄﺎﺭﻩ‪ ،‬ﻭﲞﺎﺻﺔ ﺇﺫﺍ ﻋﻠﻤﻨﺎ ﺃﻥ ﻣﻦ ﺃﻫﻢ ﻣﺎ‬
‫ﺧ‪‬ﻄﻂ ﻟﻐﺰﻭ ﺑﻼﺩﻧﺎ ﻫﻮ ﺍﻟﻠﻌﺐ ﻋﻠﻰ ﻭﺗﺮ ﺍﻟﻘﻮﻣﻴﺎﺕ ﻭﺍﻷﺛﻴﻨﻴﺎﺕ‪ ،‬ﻭﺍﻟﻌﺮﻗﻴﺎﺕ‪ ،‬ﻭﻣﺸﺎﻛﻞ ﺍﳊﺪﻭﺩ‪ ،‬ﻫﺬﺍ ﻣﻊ‬
‫ﺍﻟﻌﻠﻢ ﺃﻥ ﺍﻷﺻﻞ ﰲ ﻫﺬﻩ ﺍﳊﺪﻭﺩ ﺃ‪‬ﺎ ﳚﺐ ﺃﻥ ﻻ ﺗﻜﻮﻥ‪.‬‬
‫ﻭﻗﺪ ﺣﺼﻞ ﺃﻧﻪ ﻋ‪‬ﻘﺪ ﰲ ﺑﺎﺭﻳﺲ ﺳﻨﺔ ‪ ١٩٦٨‬ﻡ ﻣﺆﲤﺮ ﻟﻠﻤﻨﻈﻤﺔ ﺍﻟﻴﻬﻮﺩﻳﺔ ﺍﻟﻌﺎﳌﻴﺔ‪ ،‬ﻭﻗﺪ ﻭﻗﻒ ﻳﻮﻣﻬﺎ ﺭﺋﻴﺲ‬
‫ﺍﳌﺆﲤﺮ ﻭﻛﺎﻥ ﺍﲰﻪ "ﻳﺎﺣﻮﻡ ﻛﻮﻟﺪﻣﺎﻥ" ﻟﻴﻘﻮﻝ ﺑﻜﻞ ﻭﺿﻮﺡ‪" :‬ﺇﺫﺍ ﺃﺭﺍﺩﺕ ﺇﺳﺮﺍﺋﻴﻞ ﺃﻥ ﺗﻌﻴﺶ ﻣﻄﻤﺌﻨﺔ ﰲ‬
‫ﻫﺬﻩ ﺍﻟﺒﻘﻌﺔ ﻣﻦ ﺍﻷﺭﺽ‪-‬ﺃﻱ ﻓﻠﺴﻄﲔ‪-‬ﻓﻌﻠﻴﻨﺎ ﺃﻥ ﻧ‪‬ﻔﹶﺴ‪‬ﺦ ﺍﻟﺸﻌﻮﺏ ﻣﻦ ﺣﻮﳍﺎ"‪ ،‬ﰒ ﺃﻋﻄﻰ ﺗﺼﻮﺭﺍﹰ ﻟﻜﻴﻔﻴﺔ‬
‫ﺗﻔﺴﻴﺦ ﺍﻟﺸﻌﻮﺏ‪ ،‬ﻓﻘﺎﻝ‪" :‬ﻭﺫﻟﻚ ﻋﻦ ﻃﺮﻳﻖ ﺇﻗﺎﻣﺔ ﺩﻭﻳﻠﺔ ﻣﺎﺭﻭﻧﻴﺔ ﰲ ﻟﺒﻨﺎﻥ‪ ،‬ﻭﺩﻭﻳﻠﺔ ﻋﻠﻮﻳﺔ ﰲ ﺳﻮﺭﻳﺔ‪،‬‬
‫ﻭﺩﻭﻳﻠﺔ ﻛﺮﺩﻳﺔ ﰲ ﴰﺎﻝ ﺍﻟﻌﺮﺍﻕ"‪.‬‬
‫ﻧﻌﻢ ﻫﺬﺍ ﺳﺒﻴﻠﻬﻢ ﻟﺘﻔﺴﻴﺦ ﺍﻟﺸﻌﻮﺏ ﰲ ﺍﳌﻨﻄﻘﺔ‪ ،‬ﻭﻗﺪ ﻭﺟﺪ ﻫﺬﺍ ﻫﻮﻯ ﻋﻨﺪ ﺃﺻﺤﺎﺏ ﺍﳌﺸﺎﺭﻳﻊ ﺍﳋﺎﺻﺔ‬
‫ﺍﻟﻀﻴﻘﺔ ﺍﻟﱵ ﺗﺘﻌﺎﺭﺽ ﻣﻊ ﻣﺸﺮﻭﻉ ﺍﻷﻣﺔ ﺍﻟﻮﺍﺣﺪﺓ‪ ،‬ﻛﻤﺎ ﺍﻧﺸﻐﻞ ﺍﻟﻜﺜﲑ ﻣﻦ ﺷﺒﺎﺑﻨﺎ‪ ،‬ﺇﻥ ﱂ ﺃﻗﻞ ﻣﻦ ﻃﻠﺒﺔ‬
‫ﺍﻟﻌﻠﻢ‪ ،‬ﰲ ﻣﻌﺎﺭﻙ ﻋﻘﺪﻳﺔ ﻭﻣﺬﻫﺒﻴﺔ ﺧﺎﺭﺝ ﺣﺪﻭﺩ ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ‪ ،‬ﺳﺎﳘﺖ ﺑﺸﻜﻞ ﺃﻭ ﺑﺂﺧﺮ ﰲ ﺇﳒﺎﺡ‬

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 ‫ﺟﺰﺀ ﻛﺒﲑ ﻣﻦ ﻫﺬﺍ ﺍﳌﺨﻄﻂ‪ ،‬ﻓﻬﺎ ﻫﻲ ﺍﻟﺪﻭﻳﻠﺔ ﺍﻟﻜﺮﺩﻳﺔ ﻗﺪ ﺃﻗﻴﻤﺖ‪ ،‬ﻭﰲ ﻟﺒﻨﺎﻥ ﺗﻜﺎﺩ ﺍﻟﺪﻭﻳﻼﺕ ﺗﻘﻮﻡ ﺇﺫﺍ‬
‫ﺍﺳﺘﻤﺮ ﺍﻷﻣﺮ ﻋﻠﻰ ﻣﺎ ﻫﻮ ﻋﻠﻴﻪ ﺍﻵﻥ‪ ،‬ﻭﺍﳋﻮﻑ ﺃﻥ ﺗﻨﺠﺢ ﺍﳌﺆﺍﻣﺮﺍﺕ ﺍﻟﱵ ﲢﺎﻙ ﺿﺪ ﺳﻮﺭﻳﺔ‪ ،‬ﻓﻴﻨﻔﺮﻁ ﻋﻘﺪ‬
‫ﺍﻷﻣﺔ ﺍﻟﻮﺍﺣﺪﺓ ﻛﻠﻴﺎﹰ‪ ،‬ﻭﺗﺼﺒﺢ ﺍﻟﺴﻠﻄﺔ ﰲ ﺃﻫﻢ ﺑﻘﻌﺔ ﺟﻐﺮﺍﻓﻴﺔ ﺍﺳﺘﺮﺍﺗﻴﺠﻴﺔ ﰲ ﺃﺭﺽ ﺍﻹﺳﻼﻡ ﰲ ﺃﻳﺪﻱ‬
‫ﺍﻷﻗﻠﻴﺎﺕ ﺍﻟﱵ ﺗﺘﻮﻕ ﺇﱃ ﺃﻥ ﺗﺼﺒﺢ ﳍﺎ ﻛﻴﺎﻧﺎﺕ ﻣﺴﺘﻘﻠﺔ‪.‬‬
‫ﻭﻛﻨﺖ ﻗﺪﳝﺎﹰ ﻛﺘﺒﺖ ﻛﺘﺎﺑﺎﹰ ﻳﺸﺒﻪ ﰲ ﻣﺒﺎﺣﺜﻪ ﻣﺎ ﺗﻔﻀﻞ ﺑﻪ ﺍﻷﺥ ﺍﻟﻜﺮﱘ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ‪ ،‬ﻭﻫﻮ )ﺍﳋﻼﻑ‬
‫ﻭﺃﺛﺮﻩ ﰲ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ( ﲝﺜﺖ ﻓﻴﻪ ﺍﳉﺮﻭﺡ ﺍﻟﱵ ﻭﺭﺩﺕ ﻭﻫﻲ ﻏﲑ ﻣﺆﺛﺮﺓ‪ ،‬ﻭﺍﻟﱵ ﺃﺩﺕ ﺇﱃ ﺯﺭﻉ ﺑﺬﻭﺭ‬
‫ﺍﻟﺒﻐﻀﺎﺀ ﺑﲔ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻓﻤﺎ ﺃﻥ ﻧ‪‬ﺸﺮ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺣﱴ ﻗﺎﻣﺖ ﻗﺎﺋﻤﺔ ﺍﳌﻌﻨﻴﲔ ﺑﻪ ﻭﻓﻮﻗﻮﺍ ﺇﱄ ﺳﻬﺎﻡ ﺍﻟﺘﺒﺪﻳﻊ‬
‫ﻭﺍﻟﺘﻀﻠﻴﻞ‪ ،‬ﻓﺎﻋﺘﱪﺕ ﺃﻥ ﺍﻟﺮﺳﺎﻟﺔ ﻗﺪ ﻭﺻﻠﺖ ﻭﺃﻥ ﺍﻟﻜﺘﺎﺏ ﻗﺪ ﺃﺩﻯ ﺩﻭﺭﻩ‪ ،‬ﻭﻋﻠﻴﻪ ﺃﻗﻮﻝ ﺇﱃ ﺍﻷﺥ ﻋﺒﺪ‬
‫ﺍﻟﻔﺘﺎﺡ‪ :‬ﻻ ﺷﻚ ﺃﻥ ﺳﻬﺎﻣﺎﹰ ﺳﻮﻑ ﺗ‪‬ﻔﹶﻮ‪‬ﻕ ﺇﻟﻴﻚ‪ ،‬ﻓﻼ ﻳﻬﻮﻟﻨﻚ ﺍﻷﻣﺮ‪ ،‬ﻓﺈﻧﻚ ﻭﺿﻌﺖ ﺃﺻﺒﻌﻚ ﻋﻠﻰ‬
‫ﻣﻮﺿﻊ ﺍﻷﱂ ﻓﺠﺰﺍﻙ ﺍﷲ ﺗﻌﺎﱃ ﻛﻞ ﺧﲑ ﻭﺳﺪﺩ ﺧﻄﺎﻙ‪ ،‬ﻭﻧﻔﻊ ﺑﻚ‪.‬‬

‫ﻭﻛﺘﺒﻪ ﻣﺎﺟﺪ ﺍﻟﺪﺭﻭﻳﺶ‬

‫ﺧﺎﺩﻡ ﺍﻟﻌﻠﻢ ﺍﻟﺸﺮﻳﻒ ﰲ ﻃﺮﺍﺑﻠﺲ ﺍﻟﺸﺎﻡ‬
‫ﻃﺮﺍﺑﻠﺲ ﺍﻟﺸﺎﻡ‪ ٢٩ :‬ﺭﺑﻴﻊ ﺍﻷﻭﻝ ‪ ١٤٢٩‬ﻫـ‬
‫ﺍﳌﻮﺍﻓﻖ ﻟﻪ‪ ٢٠٠٨ / ٤ / ٦ :‬ﻡ‬

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 ‫ﺗﻘﺪﯾﻢ اﻟﺸﯿﺦ‪ /‬ﻣﺤﻤﺪ ﺑﻦ إﺳﻤﺎﻋﯿﻞ اﻟﻌﻤﺮاﻧﻲ‬
‫ﻋﻀﻮ ﺍﻹﻓﺘﺎﺀ ﻭﺍﳌﺪﺭﺱ ﲟﻌﻬﺪ ﺍﻟﻘﻀﺎﺀ ﻭﺟﺎﻣﻌﺔ ﺍﻹﳝﺎﻥ )ﺻﻨﻌﺎﺀ(‬

‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺳﻴﺪ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﲔ ﻭﻋﻠﻰ ﺁﻟﻪ ﺍﻟﻄﻴﺒﲔ ﺍﻟﻄﺎﻫﺮﻳﻦ‬
‫ﻭﻋﻠﻰ ﺃﺻﺤﺎﺑﻪ ﺍﻟﻐﺮ ﺍﳌﻴﺎﻣﲔ ﻭﻋﻠﻰ ﺍﻟﺘﺎﺑﻌﲔ ﳍﻢ ﺑﺈﺣﺴﺎﻥ ﺇﱃ ﻳﻮﻡ ﺍﻟﺪﻳﻦ )ﻭﺑﻌﺪ(‪:‬‬
‫ﻓﻬﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻱ ﺃﻗﺪﻣﻪ ﻟﻠﻘﺮﺍﺀ ﺑﻌﻨﻮﺍﻥ )ﰲ ﺍﻟﻄﺮﻳﻖ ﺇﱃ ﺍﻷﻟﻔﺔ ﺍﻹﺳﻼﻣﻴﺔ( ﺍﻟﺬﻱ ﻛﺘﺒﻪ ﻣﺆﻟﻔﻪ ﻭﻟﺪﻱ‬
‫ﺍﻟﺸﺎﺏ ﺍﻟﻨﺸﻴﻂ )ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﺑﻦ ﺻﺎﱀ ﻗﺪﻳﺶ ﺍﻟﻴﺎﻓﻌﻲ( ﺣﻔﻈﻪ ﺍﷲ ﳌﻦ ﺃﺣﺴﻦ ﻣﺎ ﺃﺧﺮﺝ ﻟﻠﻨﺎﺱ ﰲ‬
‫ﻣﻮﺿﻮﻉ ﺍﻷﻟﻔﺔ ﺑﲔ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﻟﻘﺪ ﺃﺗﻰ ﺑﺎﻷﺩﻟﺔ ﺍﻟﺼﺤﻴﺤﺔ ﻋﻠﻰ ﻛﻞ ﻣﺴﺄﻟﺔ ﻣﻦ ﺍﳌﺴﺎﺋﻞ ﺍﻟﱵ ﺍﺣﺘﻮﻯ‬
‫ﻫﺬﺍ ﺍﳌﺆﻟﻒ ﻋﻠﻴﻬﺎ‪.‬‬
‫ﻭﺍﳋﻼﺻﺔ‪ :‬ﺃﻥ ﻫﺬﺍ ﺍﳌﺆﻟﱠﻒ ﺳﻴﺴﺘﻔﻴﺪ ﻣﻨﻪ ﺍﻟﻄﺎﻟﺐ ﻭﻻ ﻳﺴﺘﻐﲏ ﻋﻨﻪ ﺍﻟﻌﺎﱂ‪ ،‬ﻭﻫﻮ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺳﻴﻘﺪﻡ‬
‫ﻧﻔﺴﻪ ﺑﻨﻔﺴﻪ ﻋﻨﺪ ﺃﻥ ﻳﻄﻠﻊ ﺍﻟﻘﺎﺭﺉ ﻋﻠﻰ ﺑﻌﺾ ﺻﻔﺤﺎﺕ ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﺃﻭﻟﻪ ﺃﻭ ﻣﻦ ﻭﺳﻄﻪ ﺃﻭ ﻣﻦ‬
‫ﺁﺧﺮﻩ‪ ،‬ﻭﺍﷲ ﳚﺰﻳﻪ ﺧﲑﺍ ﻭﻳﺰﻳﺪ ﰲ ﺍﻟﺸﺒﺎﺏ ﺍﻟﺼﺎﳊﲔ ﻣﻦ ﺃﻣﺜﺎﻟﻪ‪.‬‬

‫ﻭﺣﺮﺭ ﺑﺘﺎﺭﻳﺦ )ﺻﻔﺮ‪ ١٤٢٩ /‬ﻫـ(‬

‫ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺍﻟﻌﻤﺮﺍﱐ‬

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 ‫ﺗﻘﺪﯾﻢ اﻟﺸﯿﺦ‪ /‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ ﻋﺠﻼن‬
‫ﺭﺋﻴﺲ ﳎﻠﺲ ﺍﻟﺸﻮﺭﻯ ﻟﻠﺘﺠﻤﻊ ﺍﻟﻴﻤﲏ ﻟﻺﺻﻼﺡ )ﺍﻟﻴﻤﻦ(‬

‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺇﻥ ﺍﳊﻤﺪ ﷲ ﺃﲪﺪﻩ ﻭﺃﺳﺘﻌﻴﻨﻪ ﻭﺃﺳﺘﻬﺪﻳﻪ‪ ،‬ﻭﺃﺷﻬﺪ ﺃﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ ﻭﺃﺷﻬﺪ ﺃﻥ ﳏﻤﺪﺍ‬
‫ﻋﺒﺪ ﺍﷲ ﻭﺭﺳﻮﻟﻪ‪ ،‬ﺍﻟﻠﻬﻢ ﺻﻞ ﻭﺳﻠﻢ ﻋﻠﻰ ﻋﺒﺪﻙ ﻭﺭﺳﻮﻟﻚ ﻧﱯ ﺍﻟﺮﲪﺔ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ‬
‫ﻭﺍﻟﺘﺎﺑﻌﲔ ﻭﺑﻌﺪ‪:‬‬
‫ﻓﺈﻥ ﻭﺣﺪﺓ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻗﻴﺎﻡ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺃﺑﻨﺎﺋﻬﺎ ﻋﻠﻰ ﺃﺳﺎﺱ ﺃﺧﻮﺓ ﺍﻹﺳﻼﻡ ﺣﺒﺎ ﻭﻭﻻﺀ ﻭﺗﻌﺎﻭﻧﺎ‬
‫ﻭﺗﺂﺯﺭﺍ ﻭﺗﺂﻟﻔﺎ؛ ﺃﻣﺮ ﻣﻌﻠﻮﻡ ﻣﻦ ﺍﻟﺪﻳﻦ ﺑﺎﻟﻀﺮﻭﺭﺓ ﺗﺴﺘﻤﺪﻩ ﺍﻷﻣﺔ ﻣﻦ ﺇﳝﺎ‪‬ﺎ ﺑﻮﺣﺪﺍﻧﻴﺔ ﺍﷲ ﺍﻟﺬﻱ ﻟﻪ ﺍﳋﻠﻖ‬
‫ﻭﺍﻷﻣﺮ ﻭﻭﺟﻮﺏ ﺍﻧﻘﻴﺎﺩﻫﺎ ﻟﺸﺮﻋﻪ ﻭﻫﺪﺍﻩ‪ .‬ﻭﻳﺘﻮﻗﻒ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﻣﺮ ﻗﻴﺎﻡ ﺍﻷﻣﺔ ﺑﻮﺭﺍﺛﺔ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﰲ ﲪﻞ ﺍﻟﺮﺳﺎﻟﺔ ﺍﳋﺎﲤﺔ ﻭﺗﺒﻠﻴﻐﻬﺎ ﻟﻠﻨﺎﺱ ﻭﺍﺳﺘﺨﻼﻓﻬﺎ ﰲ ﺍﻷﺭﺽ ﻟﻌﻤﺎﺭﺓ ﺍﳊﻴﺎﺓ ﻭﻗﻴﺎﺩ‪‬ﺎ‬
‫ﺑﺎﻹﺳﻼﻡ ﺍﳊﻖ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻷﻣﺔ ﺍﻟﻴﻮﻡ ﺗﻌﻴﺶ ﻣﺮﺣﻠﺔ ﺍﻟﻔﺮﻗﺔ ﻭﺍﻟﺸﺘﺎﺕ ﻭﺍﻟﺬﻟﺔ ﻭﺍﳍﻮﺍﻥ ﺑﺴﺒﺐ ﺍﻟﻐﺜﺎﺋﻴﺔ ﺍﻟﱵ ﻭﺻﻠﺖ ﺇﻟﻴﻬﺎ‬
‫ﻭﺍﳌﺆﺍﻣﺮﺍﺕ ﺍﻟﱵ ﺻﺒ‪‬ﺖ ﻋﻠﻴﻬﺎ ﻣﻦ ﺃﻣﻢ ﺍﻟﻜﻔﺮ ﻭﻃﻮﺍﺋﻔﻪ ﰲ ﺍﻟﻌﺎﱂ؛ ﻓﻴﻌﺘﱪ ﺍﻟﻌﻤﻞ ﻋﻠﻰ ﺇﻋﺎﺩﺓ ﲢﻘﻴﻖ ﻭﺣﺪﺓ‬
‫ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺻﻴﺎﻏﺔ ﻛﻴﺎ‪‬ﺎ ﺍﶈﻄﻢ ﻭﺑﻨﻴﺘﻬﺎ ﺍﳌﺘﺼﺪﻋﺔ ﻣﻦ ﺃﻫﻢ ﺍﻟﻮﺍﺟﺒﺎﺕ ﻭﺃﻛﱪ ﺍﻟﺸﻌﺎﺋﺮ ﻭﺃﻋﻈﻢ‬
‫ﺍﻟﻘﺮﺏ ﺣﱴ ﺗﺴﺘﻌﻴﺪ ﺩﻭﺭﻫﺎ ﰲ ﺍﻟﺘﻤﻜﲔ ﻟﺪﻳﻦ ﺍﷲ ﰲ ﺍﻷﺭﺽ‪.‬‬
‫ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﲢﻘﻴﻖ ﻫﺬﻩ ﺍﻟﻐﺎﻳﺔ ﺍﻟﺴﺎﻣﻴﺔ ﻭﻫﺬﺍ ﺍﳍﺪﻑ ﺍﻟﻨﺒﻴﻞ ﻳﺘﻮﻗﻒ ﻋﻠﻰ ﻋﻮﺍﻣﻞ ﻋﺪﺓ ﻳﺄﰐ ﰲ ﻣﻘﺪﻣﺘﻬﺎ‬
‫ﻭﻫﻮﺍﻣﻬﺎ ﻭﺃﺑﺮﺯﻫﺎ ﺗﻮﺣﻴﺪ ﻃﻼﺋﻊ ﺍﻷﻣﺔ ﻭﺃﺋﻤﺘﻬﺎ ﺍﳌﺘﺒﻮﻋﲔ ﻭﺃﻫﻞ ﺍﻟﻘﺪﻭﺓ ﻓﻴﻬﺎ ﻭﻫﻢ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻭﲪﻠﺔ‬
‫ﺍﻟﺪﻋﻮﺓ ﻭﻗﺎﺩﺓ ﺍﻟﻔﻜﺮ ﻭﺍﳌﺘﻤﺜﻠﻮﻥ ﺑﺎﳉﻤﺎﻋﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻣﺸﺎﻫﲑ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻌﺎﻣﻠﲔ ﻋﻠﻰ ﺍﻣﺘﺪﺍﺩ ﺍﻟﺴﺎﺣﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﻫﺆﻻﺀ ﻗﺪ ﺃﺩﺭﻛﻬﻢ ‪-‬ﻭﻟﻸﺳﻒ ﺍﻟﺸﺪﻳﺪ‪ -‬ﻣﺎ ﺃﺩﺭﻙ ﺃﻣﺘﻬﻢ ﻣﻦ ﻋﻮﺍﻣﻞ ﺍﻟﻔﺮﻗﺔ ﻭﺍﻟﺸﺘﺎﺕ ﺇﻻ‬
‫ﻣﻦ ﺭﺣﻢ ﺭﺑﻚ‪ ،‬ﻭﺟﻌﻠﻮﺍ ﻣﻦ ﻗﻀﺎﻳﺎ ﺍﳋﻼﻑ ﺃﺻﻼ ﻭﻣﻨﻄﻠﻘﺎ ﺑﺪﻻ ﻣﻦ ﺍﻻﻟﺘﻘﺎﺀ ﻋﻠﻰ ﺍﻷﺻﻮﻝ ﺍﳉﺎﻣﻌﺔ‬
‫ﻭﺍﻻﻧﻄﻼﻕ ﻣﻦ ﺍﳋﻄﺎﺏ ﺍﳉﺎﻣﻊ ﻭﺍﺳﺘﺸﻌﺎﺭ ﻣﺎ ﳛﻴﻂ ﺑﺎﻷﻣﺔ ﻣﻦ ﺃﺧﻄﺎﺭ ﳏﺪﻗﺔ ﻭﻣﺆﺍﻣﺮﺍﺕ ﻛﺒﲑﺓ ﺗﺴﺘﻬﺪﻑ‬
‫ﲢﻄﻴﻢ ﻣﻘﻮﻣﺎ‪‬ﺎ ﺣﱴ ﻻ ﺗﻘﻮﻡ ﳍﺎ ﻗﺎﺋﻤﺔ‪) ..‬ﻭﻳﺄﰉ ﺍﷲ ﺇﻻ ﺃﻥ ﻳﺘﻢ ﻧﻮﺭﻩ‪ ،(...‬ﻭﻏﺎﺑﺖ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﻷﺣﻴﺎﻥ‬
‫ﺭﺣﺎﺑﺔ ﺍﻟﺼﺪﺭ ﻭﺳﻌﺔ ﺍﻻﺣﺘﻤﺎﻝ ﻭﺗﻌﺪﺩ ﺍﻟﻔﻬﻢ ‪-‬ﻓﻴﻤﺎ ﳚﻮﺯ ﺃﻥ ﻳﺘﻌﺪﺩ ﻓﻴﻪ‪ -‬ﻭﻗﻴﺎﻡ ﺍﻟﻌﻼﻗﺎﺕ ﻋﻠﻰ ﺍﳊﺐ‬
‫ﻭﺍﻟﻮﻻﺀ ﻭﺣﺴﻦ ﺍﻟﻈﻦ ﻭﺍﻟﺘﺰﺍﻡ ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ‪.‬‬
‫ﻭﻟﻌﻤﺮ ﺍﳊﻖ ﺇﻥ ﺍﻟﻮﺍﺟﺐ ﺍﻟﺸﺮﻋﻲ ﻭﺍﳊﺎﺟﺔ ﺍﳌﺎﺳﺔ ﻭﺍﻟﻀﺮﻭﺭﺓ ﺍﻟﻘﺼﻮﻯ ﺗﻘﺘﻀﻲ ﺃﻥ ﻳﻠﺘﻘﻲ ﻋﻠﻤﺎﺀ ﺍﻷﻣﺔ‬
‫ﻭﲪﻠﺔ ﺍﻟﺪﻋﻮﺓ ﻓﻴﻬﺎ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﺻﻮﻝ ﺍﳉﺎﻣﻌﺔ‪ ،‬ﻓﻤﻴﺪﺍﻥ ﺍﻷﺧﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺭﺣﺐ ﻳﺴﻊ ﺍﳉﻤﻴﻊ ﻓﻠﻨﺘﻖ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﻭﻟﻨﺮﺍﺟﻊ ﺍﳊﺴﺎﺏ ﻭﻟﻨﺴﺘﺸﻌﺮ ﺃﻣﺎﻧﺔ ﺍﳌﺴﺆﻭﻟﻴﺔ ﻭﺧﻄﻮﺭﺓ ﺍﳌﺮﺣﻠﺔ ﻭﻟﻨﺠﻌﻞ ﻣﺼﻠﺤﺔ ﺍﻹﺳﻼﻡ‬
‫ﻭﺍﳌﺴﻠﻤﲔ ﻓﻮﻕ ﻛﻞ ﺍﻋﺘﺒﺎﺭ‪.‬‬

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 ‫ﻭﻟﻘﺪ ﺃﻃﻠﻌﲏ ﺍﻟﻮﻟﺪ ﺍﻟﺒﺎﺭ ﻭﺍﻷﺥ ﺍﻟﻜﺮﱘ ﻭﺍﻷﺳﺘﺎﺫ ﺍﻟﻔﺎﺿﻞ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺒﺎﺣﺚ ﺍﶈﻘﻖ‪ /‬ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﺑﻦ‬
‫ﺻﺎﱀ ﻗﺪﻳﺶ ﺍﻟﻴﺎﻓﻌﻲ ‪-‬ﻭﻓﻘﻪ ﺍﷲ ﻭﺯﺍﺩﻩ ﻣﻦ ﻓﻀﻠﻪ ﺁﻣﲔ‪ -‬ﻋﻠﻰ ﲝﺜﻪ ﺍﻟﻘﻴﻢ ﻭﺭﺳﺎﻟﺘﻪ ﺍﳉﻠﻴﻠﺔ ﺍﳌﺒﺎﺭﻛﺔ‬
‫)ﰲ ﺍﻟﻄﺮﻳﻖ ﺇﱃ ﺍﻷﻟﻔﺔ ﺍﻹﺳﻼﻣﻴﺔ( ﺍﻟﱵ ﺗﻌﺘﱪ ﲝﻖ ﻣﺴﺎﳘﺔ ﻛﺒﲑﺓ ﰲ ﺃﺩﺍﺀ ﻫﺬﺍ ﺍﻟﻮﺍﺟﺐ‪ ،‬ﻭﺧﻄﻮﺓ‬
‫ﻋﻈﻴﻤﺔ ﰲ ﲢﻤﻞ ﻫﺬﺍ ﺍﻟﻌﺐﺀ‪ ،‬ﻭﺗﻨﺒﻴﻬﺎ ﺣﺼﻴﻔﺎ ﺇﱃ ﻛﺜﲑ ﻣﻦ ﺍﻷﺧﻄﺎﺀ ﺍﻟﱵ ﻳﻘﻊ ﻓﻴﻬﺎ ﻛﺜﲑ ﻣﻦ ﲪﻠﺔ‬
‫ﺍﻟﺪﻋﻮﺓ ﻭﺍﻟﻌﻠﻢ ﰲ ﲢﺪﻳﺪ ﺍﻟﻌﻼﻗﺔ ﻭﺍﳌﻮﺍﻗﻒ ﻣﻦ ﺑﻌﻀﻬﻢ ﺍﻟﺒﻌﺾ‪ ،‬ﻭﻋﺮﺿﺎ ﳏﻘﻘﺎ ﳌﻮﺍﻗﻒ ﺍﻟﻌﻠﻤﺎﺀ‬
‫ﺍﳌﻨﺼﻔﲔ ﰲ ﳐﺘﻠﻒ ﺍﳌﺬﺍﻫﺐ ﻭﺍﻟﻔﺮﻕ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻦ ﺑﻌﻀﻬﻢ ﺍﻟﺒﻌﺾ‪ ،‬ﻭﺃﺩﺑﺎ ﺇﺳﻼﻣﻴﺎ ﺭﻓﻴﻌﺎ ﳓﻦ ﺍﻟﻴﻮﻡ‬
‫ﺑﺄﻣﺲ ﺍﳊﺎﺟﺔ ﺇﱃ ﺗﺮﲰﻪ ﻭﺍﻟﺮﺟﻮﻉ ﺇﻟﻴﻪ ﻭﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻨﻪ‪.‬‬
‫ﻭﻟﻘﺪ ﳌﺴﺖ ﻣﻦ ﺧﻼﻝ ﻣﻄﺎﻟﻌﱵ ﻭﺍﻃﻼﻋﻲ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﺍﳌﺒﺎﺭﻛﺔ ﻭﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺍﻟﻘﻴﻢ ﻣﺎ ﺑﺬﻟﻪ‬
‫ﻫﺬﺍ ﺍﻟﺒﺎﺣﺚ ﺍﳌﺆﻟﻒ ﺍﻟﺸﺎﺏ ﻣﻦ ﺟﻬﺪ ﻛﺒﲑ ﻭﲢﻤﻠﻪ ﻣﻦ ﻋﻨﺎﺀ ﺛﻘﻴﻞ ﰲ ﺍﳉﻤﻊ ﻭﺍﻟﺘﺮﺗﻴﺐ ﻭﺍﻟﻨﻘﻞ ﻭﻣﺎ‬
‫ﺭﺟﻊ ﺇﻟﻴﻪ ﻣﻦ ﻣﺮﺍﺟﻊ ﻭﻣﺼﺎﺩﺭ ﻣﺘﻌﺪﺩﺓ ﻣﻊ ﺍﻟﺘﺰﺍﻡ ﺍﻟﺪﻗﺔ ﰲ ﺍﻟﻨﻘﻞ ﻭﻣﺮﺍﻋﺎﺓ ﺍﻷﻣﺎﻧﺔ ﺍﻟﻌﻠﻤﻴﺔ ﳑﺎ ﻳﺪﻝ‬
‫ﻋﻠﻰ ﺻﺪﻕ ﺍﻫﺘﻤﺎﻣﻪ ﻭﺳﻌﺔ ﺍﻃﻼﻋﻪ ﻭﺣﺮﺻﻪ ﻋﻠﻰ ﺃﺩﺍﺀ ﻭﺍﺟﺐ ﲨﻊ ﺍﻟﻜﻠﻤﺔ ﺑﲔ ﺍﻟﻌﺎﻣﻠﲔ ﻟﻺﺳﻼﻡ‪،‬‬
‫ﻭﻻ ﳜﻠﻮ ﻋﻤﻞ ﻛﻞ ﻋﺎﻣﻞ ﻣﻦ ﻗﺼﻮﺭ ﺃﻭ ﻧﻘﺺ‪ ،‬ﺳﺒﺤﺎﻥ ﻣﻦ ﻟﻪ ﺍﻟﻜﻤﺎﻝ ﻭﺣﺪﻩ‪.‬‬
‫ﻭﺍﻟﺮﺳﺎﻟﺔ ﺟﺪﻳﺮﺓ ﺑﺎﻻﻃﻼﻉ ﻭﺍﻟﻨﺸﺮ ﻭﺍﻟﺘﺪﺍﻭﻝ ﻭﺧﺎﺻﺔ ﺑﲔ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻭﻃﻠﺒﺘﻪ ﻭﺍﻟﺪﺍﻋﲔ ﺇﱃ ﺍﷲ‪،‬‬
‫ﻭﺍﻟﻔﺎﺋﺪﺓ ﺿﺎﻟﺔ ﺍﳌﺆﻣﻦ ﺃﱏ ﻭﺟﺪﻫﺎ ﻓﻬﻮ ﺃﺣﻖ ﺍﻟﻨﺎﺱ ‪‬ﺎ‪.‬‬
‫ﺃﺳﺎﻝ ﺍﷲ ﺃﻥ ﳚﺰﻝ ﳌﺆﻟﻒ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﺍﳌﺜﻮﺑﺔ ﻭﺍﻷﺟﺮ ﻋﻠﻰ ﺣﺴﻦ ﻗﺼﺪﻩ ﻭﲨﻴﻞ ﺻﻨﻌﻪ‪ ،‬ﻭﺃﻥ ﳚﻌﻞ‬
‫ﺃﻋﻤﺎﻟﻨﺎ ﺧﺎﻟﺼﺎ ﻟﻮﺟﻬﻪ‪ ،‬ﻭﺃﻥ ﻳﻜﻔﻴﻨﺎ ﺷﺮ ﺃﻧﻔﺴﻨﺎ ﻭﺃﻫﻮﺍﺋﻨﺎ‪ ،‬ﻭﳚﻌﻠﻨﺎ ﻫﺪﺍﺓ ﻣﻬﺘﺪﻳﻦ‪ ،‬ﻭﺃﻥ ﳚﻤﻊ ﻛﻠﻤﺔ ﺍﻷﻣﺔ‬
‫ﻋﻠﻰ ﺭﺿﺎﻩ‪ ،‬ﻭﻳﺆﻟﻒ ﺑﲔ ﻗﻠﻮﺏ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﺇﻧﻪ ﻭﱄ ﺫﻟﻚ ﻭﺍﻟﻘﺎﺩﺭ ﻋﻠﻴﻪ‪ ،‬ﻭﺻﻠﻰ ﺍﷲ ﻭﺳﻠﻢ ﻋﻠﻰ ﺳﻴﺪﻧﺎ‬
‫ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﺗﺒﻌﻬﻢ ﺑﺈﺣﺴﺎﻥ ﻭﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ‪.‬‬

‫ﺍﻟﻔﻘﲑ ﺇﱃ ﻋﻔﻮ ﺍﷲ‬

‫ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﻋﺠﻼﻥ ﻋﻔﺎ ﺍﷲ ﻋﻨﻪ‬
‫ﺣﺮﺭ ﰲ ‪ /٥‬ﺭﺑﻴﻊ ﺍﻵﺧﺮ ‪١٤٢٩ /‬ﻫـ‬

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 ‫ﺗﻘﺪﯾﻢ اﻟﺸﯿﺦ‪ /‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﻤﻨﺼﻮر‬
‫ﻋﻀﻮ ﻫﻴﺌﺔ ﺍﻟﺘﺪﺭﻳﺲ ﰲ ﺍﳌﻌﻬﺪ ﺍﻟﻌﺎﱄ ﻟﻠﻘﻀﺎﺀ‬

‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺃﺷﺮﻑ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﲔ ﺳﻴﺪﻧﺎ ﻭﻣﻮﻻﻧﺎ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ‬
‫ﺍﳌﺒﻌﻮﺙ ﺭﲪﺔ ﻟﻠﻌﺎﳌﲔ ﻭﻋﻠﻰ ﺁﻟﻪ ﺍﻟﻄﺎﻫﺮﻳﻦ ﻭﺻﺤﺒﻪ ﺍﻟﺮﺍﺷﺪﻳﻦ ﻭﻣﻦ ﺗﺒﻌﻪ ﺑﺈﺣﺴﺎﻥ ﺇﱃ ﻳﻮﻡ ﺍﻟﺪﻳﻦ‪.‬‬
‫ﻭﺑﻌﺪ‪ :‬ﻓﻘﺪ ﻭﺻﻞ ﺇﱄ ﺍﻷﺥ ﺍﻟﻌﻼﻣﺔ ﺍﶈﻘﻖ ﺍﻟﺒﺎﺣﺚ ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﺑﻦ ﺻﺎﱀ ﻗﺪﻳﺶ ﺍﻟﻴﺎﻓﻌﻲ ﺍﻟﻴﻤﲏ ﺣﻔﻈﻪ‬
‫ﺍﷲ ﻭﻃﻠﺐ ﻣﲏ ﻣﻄﺎﻟﻌﺔ ﻣﺆﻟﻔﻪ ﺍﳌﺴﻤﻰ‪) :‬ﺍﻟﻄﺮﻳﻖ ﺇﱃ ﺍﻷﻟﻔﺔ ﺍﻹﺳﻼﻣﻴﺔ – ﳏﺎﻭﻟﺔ ﺗﺄﺻﻴﻠﻴﺔ ﻭﺭﺅﻳﺔ‬
‫ﺟﺪﻳﺪﺓ( ﻓﻄﺎﻟﻌﺖ ﳓﻮ ﺷﻄﺮﻩ ﻭﺟﺬﺑﲏ ﻣﻮﺿﻮﻋﻪ ﺇﱃ ﺗﻜﺮﺍﺭ ﺍﻟﻨﻈﺮ ﻓﻴﻪ ﻷﳘﻴﺘﻪ ﻭﲰﻮ ﻏﺎﻳﺘﻪ ﻭﻣﺴﻴﺲ‬
‫ﺍﳊﺎﺟﺔ ﺇﻟﻴﻪ ﰲ ﺯﻣﺎﻥ ﻛﺜﺮﺕ ﻓﻴﻪ ﺍﻟﱰﺍﻋﺎﺕ ﻭﻇﻬﺮ ﻓﻴﻪ ﺍﳌﺘﺸﺪﺩﻭﻥ ﺍﻟﺬﻳﻦ ﻻ ﻳﺮﻭﻥ ﺍﳊﻖ ﺇﻻ ﻣﻌﻬﻢ ﻭﻳﺮﻣﻮﻥ‬
‫ﳐﺎﻟﻔﻴﻬﻢ ﺑﺎﻻﺑﺘﺪﺍﻉ ﻭﺍﻟﺘﻜﻔﲑ ﻓﺎﺳﺘﻐﻞ! ﺃﻋﺪﺍﺀ ﺍﻹﺳﻼﻡ ﻣﻦ ﺍﻟﺘﺸﺪﺩ ﻭﺳﻴﻠﺔ ﻹﺷﻌﺎﻝ ﻧﺎﺭ ﺍﻟﻔﱳ ﺑﲔ ﺍﻹﺧﻮﺓ‬
‫ﺍﳌﺴﻠﻤﲔ ﰲ ﺷﱴ ﺃﺭﺽ ﺍﻹﺳﻼﻡ‪.‬‬
‫ﻭﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﺃﻓﻀﻞ ﻋﻼﺟﺎﺕ ﺍﻟﺘﺸﺪﺩ ﰲ ﻛﻞ ﻃﺎﺋﻔﺔ ﺇﺫﺍ ﻗﺮﺉ ﺑﺈﻧﺼﺎﻑ ﻭﺻﺪﻕ ﻭﺇﺧﻼﺹ ﻓﻬﻮ‬
‫ﻳﺪﻋﻮ ﺇﱃ ﺍﻻﻋﺘﺼﺎﻡ ﲝﺒﻞ ﺍﷲ ﺍﳌﺘﲔ ﻭﺃﻥ ﻳﻔﻬﻢ ﺍﳌﺴﻠﻤﻮﻥ ﺃ‪‬ﻢ ﺇﺧﻮﺓ ﻛﺎﳉﺴﺪ ﺍﻟﻮﺍﺣﺪ‪ ،‬ﻭﺃﻥ ﺍﳌﺴﻠﻢ‬
‫ﻣﻌﺼﻮﻡ ﺩﻣﻪ ﻭﻣﺎﻟﻪ ﻭﻋﺮﺿﻪ ﺑﻌﺼﻤﺔ ﺍﻹﺳﻼﻡ ﻛﻤﺎ ﺻﺢ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ‪:‬‬
‫)ﻛﻞ ﺍﳌﺴﻠﻢ ﻋﻠﻰ ﺍﳌﺴﻠﻢ ﺣﺮﺍﻡ ﺩﻣﻪ ﻭﻣﺎﻟﻪ ﻭﻋﺮﺿﻪ(‪ ،‬ﻭﺃﻥ ﺫﻣﺔ ﺍﳌﺴﻠﻤﲔ ﻭﺍﺣﺪﺓ ﻭﺃﻥ ﺍﳋﻼﻑ ﰲ ﺍﻟﻔﺮﻭﻉ‬
‫ﺍﻟﺸﺮﻋﻴﺔ ﺃﻣﺮﻩ ﺭﺣﻴﺐ ﻭﺃﻧﻪ ﻻﺯﻡ ﳍﻢ ﰲ ﻛﻞ ﻋﺼﺮ‪ ،‬ﻣﻦ ﻋﺼﺮ ﺍﻟﺼﺤﺎﺑﺔ ﺇﱃ ﺃﻥ ﻳﺮﺙ ﺍﷲ ﺍﻷﺭﺽ ﻭﻣﻦ‬
‫ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺃﻥ ﺍﻷﺻﻮﻝ ﻣﺘﻔﻘﻮﻥ ‪-‬ﲝﻤﺪ ﺍﷲ‪ -‬ﻋﻠﻴﻬﺎ ﻛﻤﺎ ﺟﺎﺀﺕ ﰲ ﺣﺪﻳﺚ ﺟﱪﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﻛﻞ‬
‫ﻣﺴﺄﻟﺔ ﻗﻄﻌﻴﺔ ﺍﳌﱳ ﻭﺍﻟﺪﻻﻟﺔ ﻻ ﺧﻼﻑ ﻓﻴﻬﺎ ﻭﺇﺫﺍ ﺣﺼﻞ ﰲ ﺍﳉﺰﺋﻴﺎﺕ ﻓﻤﻦ ﳏﺎﺳﻦ ﺍﻟﺸﺮﻳﻌﺔ ﻭﺳﻌﺘﻬﺎ‬
‫ﻭﺻﻼﺣﻴﺘﻬﺎ ﻟﻜﻞ ﺯﻣﺎﻥ ﻭﻣﻜﺎﻥ ﻓﻜﻢ ﺃﺑﻘﻰ ﺍﻷﻭﻝ ﻟﻶﺧﺮ‪ ،‬ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ‪) :‬ﺭﺏ ﺣﺎﻣﻞ‬
‫ﻓﻘﻪ ﺇﱃ ﻣﻦ ﻫﻮ ﺃﻓﻘﻪ ﻣﻨﻪ ﻭﺭﺏ ﻣﺒﻠﻎ ﺃﻭﻋﻰ ﻣﻦ ﺳﺎﻣﻊ(‪.‬‬
‫ﻓﻤﺎ ﺃﺣﻮﺝ ﺍﳌﺴﻠﻤﲔ ﺍﻟﻴﻮﻡ ﺇﱃ ﺍﻟﺘﻀﺎﻣﻦ ﻭﺍﻻﺋﺘﻼﻑ ﻭﺍﻻﲢﺎﺩ ﺑﺪﻻ ﻋﻦ ﺍﻟﺘﻘﺎﻃﻊ ﻭﺍﳋﻼﻑ ﻭﺃﻥ ﻳﺘﻌﺎﻭﻧﻮﺍ‬
‫ﻓﻴﻤﺎ ﺍﺗﻔﻘﻮﺍ ﻋﻠﻴﻪ ﻭﺃﻥ ﻳﻌﺬﺭ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ ﻓﻴﻤﺎ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻪ ﻛﻤﺎ ﻋﺬﺭﻫﻢ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻗﻮﻟﻪ‪) :‬ﻣﺎ ﻗﻄﻌﺘﻢ‬
‫ﻣﻦ ﻟﻴﻨﺔ ﺃﻭ ﺗﺮﻛﺘﻤﻮﻫﺎ ﻗﺎﺋﻤﺔ ﻋﻠﻰ ﺃﺻﻮﳍﺎ ﻓﺒﺈﺫﻥ ﺍﷲ‪ (..‬ﺍﻵﻳﺔ‪ ،‬ﻭﻋﺬﺭﻫﻢ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ‬
‫ﻭﺳﻠﻢ ﰲ ﺍﳋﻼﻑ ﰲ ﻗﻮﻟﻪ‪) :‬ﻣﻦ ﻛﺎﻥ ﻳﺆﻣﻦ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻓﻼ ﻳﺼﻠﲔ ﺍﻟﻌﺼﺮ ﺇﻻ ﰲ ﺑﲏ ﻗﺮﻳﻀﺔ‪(..‬‬
‫ﺍﳊﺪﻳﺚ‪ ،‬ﻭﺍﺧﺘﻠﻒ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻬﻢ ﰲ ﻋﺼﺮ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻭﺑﻌﺪﻩ ﰲ ﻛﺜﲑ‬
‫ﻣﻦ ﺍﳌﺴﺎﺋﻞ ﻭﺃﻗﺮﻫﻢ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻛﻤﺎ ﰲ ﺃﻋﻤﺎﻝ ﻳﻮﻡ ﺍﻟﻨﺤﺮ ﻣﻦ ﺍﻟﺮﻣﻲ ﻭﺍﳊﻠﻖ ﻭﺍﻟﻨﺤﺮ ﻭﺍﻟﻄﻮﺍﻑ ﻓﻤﺎ ﺳﺌﻞ‬
‫ﻋﻦ ﺷﻲﺀ ﺇﻻ ﻗﺎﻝ‪ :‬ﺍﻓﻌﻞ ﻭﻻ ﺣﺮﺝ‪ ،‬ﺭﻏﻢ ﻋﻠﻤﻬﻢ ﺑﻘﻮﻟﻪ‪ :‬ﺧﺬﻭﺍ ﻋﲏ ﻣﻨﺎﺳﻜﻜﻢ‪ ،‬ﻭﱂ ﻳﻠﺰﻣﻬﻢ ﻓﻴﻤﺎ‬

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 ‫ﺧﺎﻟﻔﻮﻩ ﺑﺎﻹﻋﺎﺩﺓ‪ ،‬ﻭﻛﺎﺧﺘﻼﻓﻬﻢ ﰲ ﺍﻟﺼﻮﻡ ﻭﺍﻹﻓﻄﺎﺭ ﰲ ﺍﻟﺴﻔﺮ ﻭﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻣﻔﻄﺮ‪،‬‬
‫ﻭﺍﺧﺘﻼﻓﻬﻢ ﺑﻌﺪ ﻣﻮﺗﻪ ﰲ ﻣﲑﺍﺙ ﺍﳉﺪ ﻭﺍﳌﺴﺢ ﻋﻠﻰ ﺍﳋﻔﲔ ﻭﻣﺴﺎﺋﻞ ﺍﻟﻌﻮﻝ ﻭﻣﺘﻌﺔ ﺍﳊﺞ ﻭﺳﻜﲎ ﺍﳌﻄﻠﻘﺔ‬
‫ﺑﺎﺋﻨﺎ ﻭﺃﻟﻔﺎﻅ ﺍﻷﺫﺍﻥ ﻭﺃﻟﻔﺎﻅ ﺍﻟﺘﺸﻬﺪ ﻭﺍﻻﻓﺘﺘﺎﺡ ﰲ ﺍﻟﺼﻼﺓ ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﳌﺴﺎﺋﻞ ﺍﻟﻔﻘﻬﻴﺔ ﻭﻫﻢ ﺇﺧﻮﺓ‬
‫ﻣﺆﺗﻠﻔﻮﻥ ﻳﺘﺒﺎﺩﻟﻮﻥ ﺍﳌﻮﺩﺓ ﻭﺍﻻﺣﺘﺮﺍﻡ ﻭﻳﺘﻌﺎﻭﻧﻮﻥ ﻋﻠﻰ ﺟﻬﺎﺩ ﺃﻋﺪﺍﺀ ﺍﻹﺳﻼﻡ ﻓﻤﺎ ﺃﺣﻮﺟﻨﺎ ﺇﱃ ﺫﻟﻚ ﺍﻟﻴﻮﻡ‪.‬‬
‫ﻭﺍﳌﺆﻟﻒ ﺣﻔﻈﻪ ﺍﷲ ﻳﺴﻌﻰ ﺇﱃ ﺫﻟﻚ ﻭﻳﺪﻋﻮ ﺇﱃ ﻧﺒﺬ ﺍﻟﺘﻘﺎﻃﻊ ﻭﺳﻮﺀ ﺍﻟﻈﻦ ﺑﺎﻵﺧﺮﻳﻦ ﻭﳓﻦ ﻧﺪﻋﻮ ﻣﻌﻪ‬
‫ﺇﱃ ﺫﻟﻚ‪ ،‬ﻭﺃﻥ ﳛﻤﻞ ﻛﻞ ﻣﺴﻠﻢ ﻋﻠﻰ ﺍﻟﺴﻼﻣﺔ ﻣﱴ ﻣﺎ ﻭﺟﺪ ﻟﻠﺴﻼﻣﺔ ﳏﻤﻞ‪ ،‬ﻭﻗﺪ ﺃﻭﺭﺩ ﺍﳌﺆﻟﻒ ﳕﺎﺫﺝ‬
‫ﻓﻴﻬﺎ ﺫﻛﺮﻯ ﻟﻜﻞ ﻣﺘﺬﻛﺮ ﻭﻋﱪﺓ ﻟﻜﻞ ﻣﻌﺘﱪ‪ ،‬ﻭﺇﻥ ﰲ ﺫﻟﻚ ﻟﺬﻛﺮﻯ ﳌﻦ ﻛﺎﻥ ﻟﻪ ﻗﻠﺐ ﺃﻭ ﺃﻟﻘﻰ ﺍﻟﺴﻤﻊ‬
‫ﻭﻫﻮ ﺷﻬﻴﺪ‪.‬‬
‫ﺣﻘﻖ ﺍﷲ ﺍﻵﻣﺎﻝ‪ ،‬ﻭﺃﺻﻠﺢ ﺑﻔﻀﻠﻪ ﻭﺟﻮﺩﻩ ﻭﻛﺮﻣﻪ ﺍﻷﻗﻮﺍﻝ ﻭﺍﻷﻋﻤﺎﻝ ﻭﺍﻷﺣﻮﺍﻝ‪ ،‬ﺇﻧﻪ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ‬
‫ﻗﺪﻳﺮ‪ ،‬ﻭﻻ ﺣﻮﻝ ﻭﻻ ﻗﻮﺓ ﺇﻻ ﺑﺎﷲ ﺍﻟﻌﻠﻲ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻭﺻﻠﻰ ﺍﷲ ﻭﺳﻠﻢ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﻭﻣﻮﻻﻧﺎ ﳏﻤﺪ ﺍﻟﺼﺎﺩﻕ‬
‫ﺍﻷﻣﲔ ﻭﻋﻠﻰ ﺁﻟﻪ ﺍﻟﻄﺎﻫﺮﻳﻦ ﻭﺻﺤﺒﻪ ﺍﻟﺮﺍﺷﺪﻳﻦ ﻭﺍﻟﺘﺎﺑﻌﲔ ﳍﻢ ﺑﺈﺣﺴﺎﻥ ﺁﻣﲔ‪.‬‬

‫ﻛﺘﺒﻪ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺍﳌﻨﺼﻮﺭ‬

‫ﻋﻀﻮ ﻫﻴﺌﺔ ﺍﻟﺘﺪﺭﻳﺲ ﺑﺎﳌﻌﻬﺪ ﺍﻟﻌﺎﱄ ﻟﻠﻘﻀﺎﺀ‬
‫ﺑﺘﺎﺭﻳﺦ ‪ /١٦‬ﺭﺑﻴﻊ ﺛﺎﱐ ‪/‬ﺳﻨﺔ ‪١٤٢٩‬ﻫـ ‪٢٠٠٨/٤/٢٣‬ﻡ‬

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 ‫ﺗﻘﺪﯾﻢ اﻟﺪﻛﺘﻮر‪ /‬ﻣﺤﻤﺪ ﺑﻦ ﻣﻮﺳﻰ اﻟﺸﺮﯾﻒ‬
‫ﺍﻷﺳﺘﺎﺫ ﰲ ﺟﺎﻣﻌﺔ ﺍﳌﻠﻚ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﲜﺪﺓ‬

‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﻭﺍﻟﻪ ﻭﺻﺤﺒﻪ ﺃﲨﻌﲔ‬
‫ﻭﺑﻌﺪ ‪:‬‬
‫ﻓﺈﻥ ﺍﻷﻟﻔﺔ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﻟﻴﺴﺖ ﺧﻠﻘﺎ ﺣﺴﻨﺎ ﺃﻭ ﺳﻠﻮﻛﺎ ﲪﻴﺪﺍ ﻓﻘﻂ‪ ،‬ﺑﻞ ﻫﻲ ﻋﺒﺎﺩﺓ ﻳﺘﻘﺮﺏ ‪‬ﺎ ﺇﱃ ﺍﷲ‬
‫ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺇﺫﺍ ﺻﺤﺖ ﺍﻟﻨﻴﺔ‬
‫ﻭﻗﺪ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﻧﺒﻴﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ‪‬ﺎ ﻓﻘﺎﻝ ﺟﻞ ﻣﻦ ﻗﺎﺋﻞ‪) :‬ﻭﺃﻟﻒ ﺑﲔ ﻗﻠﻮ‪‬ﻢ ﻟﻮ‬
‫ﺃﻧﻔﻘﺖ ﻣﺎ ﰲ ﺍﻷﺭﺽ ﲨﻴﻌﺎ ﻣﺎ ﺍﻟﻔﺖ ﺑﲔ ﻗﻠﻮ‪‬ﻢ ﻭﻟﻜﻦ ﺍﷲ ﺃﻟﻒ ﺑﻴﻨﻬﻢ(‬
‫ﻭﰲ ﻫﺬﺍ ﺍﻟﻮﻗﺖ ﻭﻗﺪ ﺗﻜﺎﻟﺐ ﻋﻠﻴﻨﺎ ﺍﻷﻋﺪﺍﺀ ﻭﺧﺬﻟﻨﺎ ﺍﻷﺻﺪﻗﺎﺀ ﻭﺃﹸﺣﻴﻂ ﺑﻨﺎ ﺇﺣﺎﻃﺔ ﺍﻟﺴﻮﺍﺭ ﺑﺎﳌﻌﺼﻢ‬
‫ﻭﺍﻟﻘﻼﺩﺓ ﺑﺎﻟﻌﻨﻖ‪ ،‬ﰲ ﻫﺬﺍ ﺍﻟﻮﻗﺖ ﻳﻌﻈﹸﻢ ﻗﺪﺭ ﺍﻷﻟﻔﺔ ﻭﺗﺸﺘﺪ ﺍﳊﺎﺟﺔ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﻻ ﳚﻮﺯ ﺃﻥ ﳒﻌﻞ ﺧﻼﻓﺎﺗﻨﺎ ﰲ‬
‫ﺍﻟﻔﺮﻭﻉ ﺃﻭ ﺍﳋﻼﻓﺎﺕ ﺍﶈﺘﻤﻠﺔ ﰲ ﺍﻷﺻﻮﻝ ﲤﺰﻕ ﺃﹸﻟﻔﺘﻨﺎ ﻭﺗﻔﺘﺖ ﺍﺟﺘﻤﺎﻋﻨﺎ‪ ،‬ﻓﺈﻥ ﺻﻨﻌﻨﺎ ﻓﻤﺎ ﻫﻮ ﻋﺬﺭﻧﺎ‬
‫ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪.‬‬
‫ﻫﺬﺍ ﻭﺇﱐ ﻗﺪ ﻧﻈﺮﺕ ﰲ ﲝﺚ ﺍﻟﺸﻴﺦ ]ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﺑﻦ ﺻﺎﱀ ﻗﺪﻳﺶ ﺍﻟﻴﺎﻓﻌﻲ[ ﻓﺤﺴ‪‬ﻦ ﻋﻨﺪﻱ ﻣﻮﻗﻌﻪ‬
‫ﻭﺭﺍﻗﺘﲏ ﻣﺒﺎﺣﺜﻪ ﺍﻟﱵ ﻭﺿﻊ ﺑﻌﻀﻬﺎ ﻭﺿﻌﺎ ﻣﺒﺘﻜﺮﺍ‪ ،‬ﻭﺣﺸﺪ ﳍﺎ ﺍﻷﻣﺜﻠﺔ ﻣﻦ ﺍﻟﺴﻠﻒ ﻭﺍﳋﻠﻒ ﻭﻫﺬﺍ‬
‫ﺻﻨﻴﻊ‪ ‬ﺣﺴﻦ‪ ‬ﺟﻠﻴﻞ‪ ،‬ﻭﺃﺳﺎﻝ ﺍﷲ ﻟﻪ ﺍﻟﺘﻮﻓﻴﻖ ﻭﺍﻹﺧﻼﺹ ﰲ ﺍﻟﻘﻮﻝ ﻭﺍﻟﻌﻤﻞ‪.‬‬

‫ﻭﺻﻞﹺ ﺍﻟﻠﻬﻢ ﻭﺳﻠﻢ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﻭﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺃﲨﻌﲔ‬

‫ﺩ‪.‬ﳏﻤﺪ ﺑﻦ ﻣﻮﺳﻰ ﺍﻟﺸﺮﻳﻒ‬

‫‪١٤٣٠/١/٣‬ﻫـ‬

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 ‫ﺗﻘﺪﯾﻢ اﻟﺸﯿﺦ‪ /‬ﯾﺤﻲ ﺑﻦ أﺑﻲ ﺑﻜﺮ اﻟﻤﻼ اﻷﺣﺴﺎﺋﻲ‬

‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺃﺷﺮﻑ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﲔ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ‬
‫ﺃﲨﻌﲔ‪.‬‬
‫ﻭﺑﻌﺪ‪ :‬ﻓﺈﻥ ﻭﺣﺪﺓ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﻓﻜﺮﻫﺎ ﻭﺛﻮﺍﺑﺘﻬﺎ ﻫﻮ ﻫﺎﺟﺲ ﺍﳌﺴﻠﻢ ﺍﳌﻌﺎﺻﺮ ﻭﳘﻪ ﺍﻷﻭﻝ ﺑﻌﺪ ﺃﻥ‬
‫ﺑﺮﺯ ﺿﻌﻒ ﺍﻷﻣﺔ ﻭﲤﺰﻗﻬﺎ ﰲ ﻧﻮﺍﺣﻲ ﻛﺜﲑﺓ‪ .‬ﻭﻫﺬﺍ ﻣﺎ ﺟﻌﻠﻬﺎ ﻟﻘﻤﺔ ﺳﺎﺋﻐﺔ ﻷﻋﺪﺍﺋﻬﺎ ﺑﻌﺪ ﺃﻥ ﺍﺧﺘﻠﻔﺖ‬
‫ﻭﺍﻓﺘﺮﻗﺖ ﺇﱃ ﻃﻮﺍﺋﻒ ﻭﺷﻴﻊ ﻭﻣﺬﺍﻫﺐ ﻣﺘﻨﺎﺣﺮﺓ ﻳﻐﻠﺐ ﻋﻠﻴﻬﺎ ﺍﻟﺸﺤﻨﺎﺀ ﻭﺍﻟﺒﻐﻀﺎﺀ ﻭﺍﻟﺒﺤﺚ ﻋﻦ ﺍﻟﻌﻮﺭﺍﺕ‬
‫ﻭﺇﺳﺎﺀﺓ ﺍﻟﻈﻨﻮﻥ‪ ،‬ﻭﺇﻟﺰﺍﻡ ﺍﳌﺨﺎﻟﻔﲔ ﲟﺎ ﱂ ﻳﻘﻮﻟﻮﻩ ﺃﻭ ﻳﺘﻔﻮﻫﻮﺍ ﺑﻪ‪ ،‬ﻭﻛﺄﻥ ﻏﺮﺽ ﻛﻞ ﻓﺮﻗﺔ ﺃﻥ ﺗﺼﻮﺭ ﻟﻌﻤﻮﻡ‬
‫ﺍﻟﻨﺎﺱ ﺃ‪‬ﺎ ﺍﻟﻔﺮﻗﺔ ﺍﻟﻨﺎﺟﻴﺔ ﻭﺍﻟﻄﺎﺋﻔﺔ ﺍﳌﻨﺼﻮﺭﺓ‪ ،‬ﻭﺃﻥ ﳐﺎﻟﻔﻴﻬﺎ ﻳﺪﻭﺭ ﺣﺎﳍﻢ ﺑﲔ ﺍﻟﺒﺪﻋﺔ ﻭﺍﻟﻜﻔﺮ ﺣﱴ ﺍﻣﺘﺪ ﻫﺬﺍ‬
‫ﺍﻟﺮﺃﻱ ﻭﺗﻐﻠﻐﻞ ﰲ ﺍﳉﻤﺎﻋﺔ ﺍﻟﻮﺍﺣﺪﺓ ﺫﺍﺕ ﺍﳌﻨﻬﺞ ﺍﻟﻮﺍﺣﺪ‪ ،‬ﻓﺎﻧﻘﺴﻤﺖ ﺑﺬﻟﻚ ﺇﱃ ﻓﺮﻕ‪ ،‬ﻛﻞ ﻓﺮﻗﺔ ﺗﻠﺘﻒ‬
‫ﺣﻮﻝ ﺷﻴﺦ ﻣﻦ ﺍﻟﺸﻴﻮﺥ ﻭﺗﺘﺨﺬ ﻣﺴﺎﺟﺪ ﳉﻤﺎﻋﺘﻬﺎ ﻻ ﺗﻔﺎﺭﻗﻬﺎ‪ ،‬ﻭﻻ ﺗﺼﻠﻲ ﺧﻠﻒ ﺇﻣﺎﻡ ﻳﻨﺘﻤﻲ ﺇﱃ ﻏﲑ‬
‫ﺷﻴﺨﻬﺎ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﻻﻧﻘﺴﺎﻣﺎﺕ ﻭﻫﺬﻩ ﺍﻟﻔﺮﻗﺔ ﻳﻨﻈﺮ ﺇﻟﻴﻬﺎ ﺍﳌﺴﻠﻢ ﺍﻟﻨﺎﺷﺊ ﺍﻟﺬﻱ ﻻ ﺻﻠﺔ ﻟﻪ ﺑﺎﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻣﻦ ﺟﻬﺘﲔ‪:‬‬
‫ﺍﻷﻭﱃ‪ :‬ﻳﺘﻄﻠﻊ ﺇﱃ ﺍﻟﺘﻘﺎﺭﺏ ﺑﲔ ﺍﻟﻔﺮﻕ ﺍﻹﺳﻼﻣﻴﺔ ﺣﱴ ﻟﻮ ﺃﺩﻯ ﺫﻟﻚ ﺇﱃ ﺍﻟﺘﻨﺎﺯﻝ ﻋﻦ ﺑﻌﺾ ﺍﻟﺜﻮﺍﺑﺖ ﺫﺍﺕ‬
‫ﺍﳉﺬﻭﺭ ﺍﻷﺻﻠﻴﺔ ﰲ ﺍﳌﻌﺘﻘﺪﺍﺕ ﺍﻟﺪﻳﻨﻴﺔ‪ .‬ﻭﻻ ﺷﻚ ﺃﻥ ﻫﺬﺍ ﺍﻧﺘﻜﺎﺳﺔ ﻋﻦ ﺟﺎﺩﺓ ﺍﻟﻄﺮﻳﻖ‪ ،‬ﻭﺫﻭﺑﺎﻥ ﻻ ﲢﻤﺪ‬
‫ﻋﻘﺒﺎﻩ‪.‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻳﺘﻄﻠﻊ ﺑﻌﺾ ﺍﳌﺴﻠﻤﲔ ﺇﱃ ﺍﲢﺎﺩ ﻭﺍﺗﻔﺎﻕ ﺍﳌﺴﻠﻤﲔ ﰲ ﺍﻟﻔﻜﺮ ﻭﺍﳌﻨﻬﺞ ﻭﺍﻟﺮﺃﻱ‪ ،‬ﺳﻮﺍﺀ ﰲ ﺍﻟﻌﻘﺎﺋﺪ ﺃﻭ‬
‫ﰲ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﺍﳌﻌﺎﻣﻼﺕ ﲢﺖ ﻣﻈﻠﺔ ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﺍﻟﻌﻤﻞ ﺑﻈﺎﻫﺮﳘﺎ ﻭﻓﻖ ﻣﻨﻬﺞ ﻣﻌﲔ‬
‫ﳚﺐ ﺃﻻ ﻳ‪‬ﺘ‪‬ﻌﺪﻯ‪ .‬ﻭﻻ ﺷﻚ ﺃﻥ ﻫﺬﺍ ﺗﻀﻴﻴﻖ ﻟﺮﻭﺡ ﺍﻹﺳﻼﻡ ﻭﺇﻏﻼﻕ ﳌﺪﺍﺭﻙ ﺍﻟﻌﻘﻮﻝ ﺍﳌﺨﺘﻠﻔﺔ ﺍﻟﱵ ﻳﺘﻔﺎﻭﺕ‬
‫ﺇﺩﺭﺍﻛﻬﺎ ﻭﻧﻈﺮﻫﺎ ﰲ ﺍﳊﻜﻢ ﻋﻠﻰ ﺍﻷﺷﻴﺎﺀ ‪ ،‬ﻟﺬﺍ ﳒﺪ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﻗﺪ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﻛﺜﲑ ﻣﻦ‬
‫ﺍﳌﺴﺎﺋﻞ ﺍﻟﻔﺮﻋﻴﺔ ﺭﻏﻢ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﺃﻧﺰﻝ ﻋﻠﻴﻬﻢ ﻭﻫﻢ ﺣﺎﻣﻠﻮﺍ ﻟﻮﺍﺀ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﻭﻟﻜﻨﻬﺎ ﺳﻨﺔ ﺍﷲ ﰲ ﻋﺒﺎﺩﻩ‬
‫ﻣﻦ ﺍﺧﺘﻼﻑ ﺍﳌﻔﺎﻫﻴﻢ ﻭﺍﳌﺪﺍﺭﻙ‪.‬‬
‫ﻭﻟﻌﻞ ﻃﻮﻕ ﺍﻟﻨﺠﺎﺓ ﻟﻠﻤﺴﻠﻤﲔ ﺍﻟﻴﻮﻡ ﻫﻮ ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﺍﳌﺬﺍﻫﺐ ﺍﻷﺭﺑﻌﺔ ﺍﳌﺘﺒﻌﺔ ﻭﻣﻨﺎﻫﺠﻬﺎ ﺍﻟﱵ ﺟﺮﻯ ﻋﻠﻴﻬﺎ‬
‫ﻋﻤﻞ ﺍﳌﺴﻠﻤﲔ ﻣﻨﺬ ﻗﺮﻭﻥ ﻃﻮﻳﻠﺔ ﻣﻦ ﻏﲑ ﺗﻌﺼﺐ‪ ،‬ﻭﺍﻟﺘﻘﻴﺪ ﺑﺘﻠﻚ ﺍﳌﻨﺎﻫﺞ ﻣﻦ‪ :‬ﺟﻬﺔ ﺍﻟﻌﻠﻢ ﻭﻛﺬﺍ ﺍﻵﺩﺍﺏ‬
‫ﻭﺍﻟﺬﻭﻕ ﻣﻊ ﺍﳌﺨﺎﻟﻔﲔ ﻟﺘﺴﻤﻮﺍ ﺍﻟﻨﻔﻮﺱ ﻭﺗﺮﺗﻔﻊ ﻋﻦ ﺍﻟﻌﺠﺐ ﺑﺎﻟﺮﺃﻱ ﻭﺍﻟﺘﻌﺼﺐ ﻟﻠﻔﻜﺮ‪.‬‬
‫ﻭﻣﻊ ﺫﻟﻚ ﻛﻠﻪ ﻓﻼ ﺗﺰﺍﻝ ﺍﻷﻣﺔ ﺍﶈﻤﺪﻳﺔ ﻭﷲ ﺍﳊﻤﺪ ﻭﺍﳌﻨﺔ ﺣﺎﻣﻠﺔ ﺭﺍﻳﺔ ﺍﳊﻖ ﻭﺍﳍﺪﺍﻳﺔ ﻣﻬﻤﺎ ﻭﻗﻊ ﻓﻴﻬﺎ ﻣﻦ‬
‫ﺧﻼﻑ‪ .‬ﻭﳑﺎ ﻳﺴﺮ ﺍﳋﺎﻃﺮ ﻭﻳﺒﻌﺚ ﺍﻟﺴﺮﻭﺭ ﺃﻥ ﲡﺪ ﺭﺟﺎﻻ ﻳﺘﺤﻤﻠﻮﻥ ﳘﻮﻡ ﺃﻣﺘﻬﻢ ﱂ ﺗﻔﺘﺮ ﳘﻤﻬﻢ ﻭﱂ‬
‫ﺗﺴﺘﻜﻦ ﻋﺰﺍﺋﻬﻢ‪ ،‬ﺭﻏﻢ ﺍﻟﻜﺒﻮﺍﺕ ﺍﻟﱵ ﲢﻞ ﺑﺎﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻳﺴﻌﻮﻥ ﺟﺎﻫﺪﻳﻦ ﰲ ﱂ ﺍﻟﺸﻤﻞ ﺣﺮﺻﺎ ﻣﻨﻬﻢ‬

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 ‫ﻋﻠﻰ ﻭﺣﺪﺓ ﺍﻷﻣﺔ ﻭﲣﻠﻴﺼﻬﺎ ﻣﻦ ﺍﻟﺘﻤﺰﻕ ﻭﺍﻟﺘﻔﺮﻕ ﺍﻟﺬﻱ ﺣﻞ ‪‬ﺎ‪ ،‬ﺍﻣﺘﺜﺎﻻ ﻟﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪) :‬ﻭﻻ ﺗﻨﺎﺯﻋﻮﺍ‬
‫ﻓﺘﻔﺸﻠﻮﺍ ﻭﺗﺬﻫﺐ ﺭﳛﻜﻢ(‪.‬‬
‫ﻭﻗﺪ ﺣﺎﻭﻝ ﺍﻷﺥ ﺍﻟﻔﺎﺿﻞ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﺑﻦ ﺻﺎﱀ ﻗﺪﻳﺶ ﺍﻟﻴﺎﻓﻌﻲ ﺣﻔﻈﻪ ﺍﷲ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﺬﻱ ﲰﺎﻩ‬
‫)ﰲ ﺍﻟﻄﺮﻳﻖ ﺇﱃ ﺍﻷﻟﻔﺔ ﺍﻹﺳﻼﻣﻴﺔ( ﺃﻥ ﻳﻜﻮﻥ ﺳﺒﺒﺎ ﻣﻦ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﺗﺴﺎﻋﺪ ﻋﻠﻰ ﺍﳌﺴﺎﳘﺔ ﰲ ﻭﺣﺪﺓ‬
‫ﺍﳌﺴﻠﻤﲔ ﻭﱂ ﴰﻠﻬﻢ ﻭﻧﺒﺬ ﺍﳋﻼﻑ ﺑﻴﻨﻬﻢ‪.‬‬
‫ﻭﻗﺪ ﺣﺎﻭﻝ ﺣﻔﻈﻪ ﺍﷲ ﺣﺼﺮ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﺃﺩﺕ ﺇﱃ ﺍﻟﻔﺮﻗﺔ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﺇﱃ ﺛﻼﺛﺔ ﺃﻣﻮﺭ‪:‬‬
‫ﺍﻷﻭﻝ‪ :‬ﺍﳋﻄﺄ ﰲ ﺗﺼﻮﺭ ﺍﻵﺧﺮ‪ ،‬ﻭﺍﻟﺜﺎﱐ‪ :‬ﺍﳋﻄﺄ ﰲ ﺍﳊﻜﻢ ﻋﻠﻰ ﺍﻵﺧﺮ‪ ،‬ﻭﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﳋﻄﺄ ﰲ ﻣﻌﺎﻣﻠﺔ‬
‫ﺍﻵﺧﺮ‪ ،‬ﻭﻗﺪ ﺑﲔ ﻣﻦ ﺧﻼﻝ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﺍﻟﺜﻼﺛﺔ ﺃﺳﺒﺎﺏ ﺍﻟﻔﺮﻗﺔ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﻭﺃﻥ ﺍﻟﻌﻮﺩﺓ ﺇﱃ ﱂ ﴰﻠﻬﻢ‬
‫ﺗﻜﻤﻦ ﰲ ﺗﺼﺤﻴﺢ ﻫﺬﻩ ﺍﻷﺧﻄﺎﺀ ﻭﻓﺘﺢ ﺑﺎﺏ ﺍﳊﻮﺍﺭ ﻭﺍﻻﺗﻔﺎﻕ ﻋﻠﻰ ﺍﻟﺜﻮﺍﺑﺖ ﻭﻋﺪﻡ ﺍﻹﻧﻜﺎﺭ ﰲ ﺍﳌﺴﺎﺋﻞ‬
‫ﺍﳉﺰﺋﻴﺔ ﺍﻟﱵ ﻳﺪﺧﻠﻬﺎ ﺍﻻﺟﺘﻬﺎﺩ‪.‬‬
‫ﻓﻤﺎ ﺃﺣﻮﺝ ﺍﳌﺴﻠﻤﻮﻥ ﰲ ﻫﺬﻩ ﺍﻷﻳﺎﻡ ﺇﱃ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﻜﺘﺐ ﻭﺍﳌﺆﻟﻔﺎﺕ ﺍﻟﱵ ﺗﺴﺎﻋﺪ ﻭﺗﺪﻋﻮ ﺇﱃ ﺍﻟﺘﻀﺎﻣﻦ‬
‫ﻭﺍﻻﺋﺘﻼﻑ ﻭﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻳﺪﺍ ﻭﺍﺣﺪﺓ ﻳﻌﺬﺭ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ ﻓﻴﻤﺎ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻪ ﻭﳚﺘﻤﻌﻮﺍ ﻓﻴﻤﺎ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻪ‪.‬‬
‫ﺃﺳﺄﻝ ﺍﷲ ﺍﻟﻌﻈﻴﻢ ﺃﻥ ﳚﺰﻝ ﺍﳌﺜﻮﺑﺔ ﻭﺍﻷﺟﺮ ﳌﺆﻟﻒ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻋﻠﻰ ﺣﺴﻦ ﺻﻨﻴﻌﻪ ﻭﻧﺒﻞ ﻣﻘﺼﺪﻩ ﻭﺃﻥ‬
‫ﳚﻌﻞ ﺃﻋﻤﺎﻟﻨﺎ ﻛﻠﻬﺎ ﺧﺎﻟﺼﺔ ﻟﻮﺟﻬﻪ ﺍﻟﻜﺮﱘ ‪ ،‬ﻭﺃﻥ ﳚﻨﺒﻨﺎ ﺍﻟﻔﱳ ﻣﺎ ﻇﻬﺮ ﻣﻨﻬﺎ ﻭﻣﺎ ﺑﻄﻦ‪ ،‬ﻭﺃﻥ ﻫﺪﺍﺓ‬
‫ﻣﻬﺘﺪﻳﻦ ﻏﲑ ﺿﺎﻟﲔ ﻭﻻ ﻣﻀﻠﲔ‪ .‬ﻭﻓﻘﻚ ﺍﷲ ﻳﺎ ﺷﻴﺦ ﻋﻠﻰ ﻣﺜﻞ ﻫﺬﺍ ﻓﺴﺮ‪.‬‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ‪.‬‬

‫ﻭﻛﺘﺒﻪ ﺍﳌﻔﺘﻘﺮ ﺇﱃ ﻋﻔﻮ ﺍﳌﻮﱃ‬

‫ﳛﻲ ﺑﻦ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺑﻦ ﺍﻟﺸﻴﺦ ﺃﰊ ﺑﻜﺮ ﺍﳌﻼ‬
‫ﺍﻷﺣﺴﺎﺀ ‪ -‬ﰲ‪/ ١٠‬ﺭﺑﻴﻊ ﺍﻵﺧﺮ‪١٤٣٠/‬ﻫـ‬

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 ‫ﺗﻘﺪﯾﻢ اﻟﺸﯿﺦ‪/‬ﻣﺤﻤﺪ ﯾﻮﻧﺲ ﺑﻦ اﻟﺸﯿﺦ ﻣﺤﻤﺪ ﻋﻤﺮ اﻟﺒﺎﻟﻨﺒﻮري‬

‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺍﳊﻤﺪ ﷲ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﻭﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ‬
‫ﺃﻣﺎ ﺑﻌﺪ‪:‬‬
‫ﻓﻬﺬﺍ ﺍﻟﻜﺘﺎﺏ )ﺍﻟﻄﺮﻳﻖ ﺇﱃ ﺍﻷﻟﻔﺔ ﺍﻹﺳﻼﻣﻴﺔ( ﺍﻟﺬﻱ ﻛﺘﺒﻪ ﻣﺆﻟﻔﻪ ﻭﻟﺪﻱ ﺍﻷﺥ ﺍﻟﻨﺸﻴﻂ )ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﺑﻦ‬
‫ﺻﺎﱀ ﻗﺪﻳﺶ ﺍﻟﻴﺎﻓﻌﻲ( ﺣﻔﻈﻪ ﺍﷲ؛ ﻣﻦ ﺃﺣﺴﻦ ﻣﺎ ﺃﹸﻟﻒ‪ ‬ﰲ ﻣﻮﺿﻮﻉ )ﺍﻷﻟﻔﺔ ﺍﻹﺳﻼﻣﻴﺔ( ﻭﻗﺪ ﺃﺗﻰ‬
‫ﺑﺎﻷﺩﻟﺔ ﺍﻟﺼﺤﻴﺤﺔ ﻋﻠﻰ ﻣﺴﺎﺋﻞ ﺍﻟﻜﺘﺎﺏ ﺍﻟﱵ ﺍﺣﺘﻮﻯ ﻋﻠﻴﻬﺎ‪.‬‬
‫ﻭﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺳﻴﺴﺘﻔﻴﺪ ﻣﻨﻪ ﺍﻟﻄﺎﻟﺐ ﻭﺍﻟﻌﺎﱂ‪ ،‬ﻭﻫﻮ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺳﻴﻘﺪﻡ ﻧﻔﺴﻪ ﺑﻨﻔﺴﻪ ﻋﻨﺪﻣﺎ ﻳﻄﻠﻊ‬
‫ﺍﻟﻘﺎﺭﺉ ﻋﻠﻰ ﺑﻌﺾ ﺻﻔﺤﺎﺗﻪ ﻣﻦ ﺍﻷﻭﻝ ﺃﻭ ﺍﻟﻮﺳﻂ ﺃﻭ ﺍﻵﺧﺮ‪ ،‬ﻭﺍﷲ ﳚﺰﻳﻪ ﺧﲑﺍ ﻭﻳﺰﻳﺪ ﰲ ﺍﻟﺸﺒﺎﺏ‬
‫ﺍﻟﺼﺎﳊﲔ ﻣﻦ ﺃﻣﺜﺎﻟﻪ ﺁﻣﲔ‪.‬‬

‫ﳏﻤﺪ ﻳﻮﻧﺲ ﺑﻦ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﻋﻤﺮ ﺑﺎﻟﻨﺒﻮﺭﻱ‬

‫‪ /٥‬ﺭﺑﻴﻊ ﺍﻷﻭﻝ ‪١٤٣٠/‬ﻫـ‬

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 ‫اﻟﻤﻘﺪﻣﺔ‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬
‫ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺧﺎﰎ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﲔ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﻭﻋﻠـﻰ‬
‫ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺃﲨﻌﲔ ﻭﻣﻦ ﺗﺒﻌﻬﻢ ﺑﺈﺣﺴﺎﻥ ﺇﱃ ﻳﻮﻡ ﺍﻟﺪﻳﻦ ﻭﺑﻌﺪ‪:‬‬
‫ﻓﻘﺪ ﺫﻛﹶﺮ‪‬ﺕ ﳎﻠﺔ ﺍ‪‬ﺘﻤﻊ ﺍﻟﻜﻮﻳﺘﻴﺔ ﰲ ﻋﺪﺩﻫﺎ )‪ (٧٩٠‬ﺃﻥ ﺭﻳﺘﺸﺎﺭﺩ ﻣﻴﺘﺸﻞ ﺫﻛﺮ ﰲ ﺧﻄﺎﺑﻪ ﻟﺮﺋﻴﺲ ﺍﳋﺪﻣﺔ‬
‫ﺍﻟﺴﺮﻳﺔ ﰲ ﺍﳌﺨﺎﺑﺮﺍﺕ ﺍﻷﻣﺮﻳﻜﻴﺔ ﻋﺪﺓ ﺗﻮﺻﻴﺎﺕ ﻟﻐﺰﻭ ﺍﳌﺴﻠﻤﲔ ﻓﻜﺮﻳﺎ‪ ،‬ﻭﺫﻛﺮ ﻣﻦ ﺿﻤﻦ ﺍﻟﺘﻮﺻـﻴﺎﺕ‪:‬‬
‫ﺗﻌﻤﻴﻖ ﺍﳋﻼﻓﺎﺕ ﺍﳌﺬﻫﺒﻴﺔ ﻭﺍﻟﻔﺮﻋﻴﺔ ﻭﺗﻀﺨﻴﻤﻬﺎ ﰲ ﺃﺫﻫﺎ‪‬ﻢ( ﺍﻫـ‬
‫ﻟﻘﺪ ﻛﺎﻧﺖ ﺳﻴﺎﺳﺔ ﺍﻻﺳﺘﻌﻤﺎﺭ ﰲ ﺍﳌﺴﻠﻤﲔ ‪-‬ﻭﻻ ﺯﺍﻟﺖ‪ -‬ﻫﻲ‪) :‬ﻓﺮ‪‬ﻕ ﺗﺴ‪‬ﺪ(‪ ،‬ﻭﻟﻘﺪ ﺃﻓﻠﺢ ﺃﻋﺪﺍﺀ ﺍﻹﺳﻼﻡ‬
‫ﰲ ﺗﻔﺮﻳﻖ ﺍﻷﻣﺔ ﻭﰲ ﲢﻘﻴﻖ ﳐﻄﻄﺎ‪‬ﻢ‪ (١) ،‬ﻓﻼ ﳜﻔﻰ ﻋﻠﻰ ﺃﺣﺪ ﻣﺎ ﺁﻝ ﺇﻟﻴﻪ ﺣﺎﻝ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺍﻟﺘﻔـﺮﻕ‬
‫ﻭﺍﻟﺘﺸﺮﺫﻡ ﻭﺍﻟﺘﻤﺰﻕ ﻭﺍﻻﺧﺘﻼﻑ ﻭﺍﻟﺘﻨﺎﺣﺮ ﻋﻠﻰ ﻛﺎﻓﺔ ﺍﻷﺻﻌﺪﺓ‪:‬‬
‫‪ -‬ﻓﻌﻠﻰ ﺍﻟﺼﻌﻴﺪ ﺍﻟﺴﻴﺎﺳﻲ‪ :‬ﻫﻨﺎﻙ ﺃﻛﺜﺮ ﻣﻦ ﲬﺴﲔ ﺩﻭﻟﺔ‪ ،‬ﻛﺜﲑ ﻣﻨﻬﺎ ﰲ ﺧﻼﻓﺎﺕ ﻭﻧﺰﺍﻋﺎﺕ‪ ،‬ﺑﻞ‬
‫ﻭﺗﻘﻮﻡ ﺃﺣﻴﺎﻧﺎ ﺍﳊﺮﻭﺏ ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ ﻋﻠﻰ ﺃﺗﻔﻪ ﺍﻷﺳﺒﺎﺏ‪ ،‬ﻭﺗﻠﻚ ﺩﻭﻟﺔ ﺗﺘﺤﺎﻟﻒ ﻣﻊ ﺩﻭﻟﺔ ﻛﺎﻓﺮﺓ ﺿﺪ‬
‫ﺩﻭﻟﺔ ﻣﺴﻠﻤﺔ‪ ،‬ﻭﺍﻵﺧﺮ ﻣﻊ ﺃﺧﺮﻯ ﻛﺎﻓﺮﺓ‪ ..‬ﻭﻫﻜﺬﺍ‪.‬‬
‫‪ -‬ﻭﻋﻠﻰ ﺍﻟﺼﻌﻴﺪ ﺍﻟﻔﻜﺮﻱ‪ :‬ﻫﻨﺎﻙ ﺗﻮﺟﻬﺎﺕ ﻓﻜﺮﻳﺔ ﻛﺜﲑﺓ ﳐﺘﻠﻔﺔ ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ‪ ،‬ﻭﻫﻨـﺎﻙ ﲨﺎﻋـﺎﺕ‬
‫ﺩﻋﻮﻳﺔ ﻛﺜﲑﺓ ﳐﺘﻠﻔﺔ‪ ،‬ﻭﻫﻨﺎﻙ ﻣﺬﺍﻫﺐ ﻋﻘﺪﻳﺔ ﻭﻓﻘﻬﻴﺔ ﻛﺜﲑﺓ ﻛﺬﻟﻚ‪ ،‬ﻳﺼﻞ ﺍﳊﺎﻝ ﺃﺣﻴﺎﻧﺎ ﺑﺒﻌﻀﻬﻢ‬
‫ﺇﱃ ﺣﺪ ﺍﻟﺘﻜﻔﲑ ﻭﺍﻻﻗﺘﺘﺎﻝ ﻛﻤﺎ ﻻ ﳜﻔﻰ‪ ،‬ﻭﻣﺎ ﺷﺄﻥ ﺍﻟﻌﺮﺍﻕ ﻋﻨﺎ ﺑﺒﻌﻴﺪ‪.‬‬
‫‪ -‬ﻭﻋﻠﻰ ﺍﻟﺼﻌﻴﺪ ﺍﻻﺟﺘﻤﺎﻋﻲ‪ :‬ﻫﻨﺎﻙ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﻟﺒﻠﺪﺍﻥ‪ :‬ﻗﺒﺎﺋﻞ ﻛﺜﲑﺓ ﻣﺘﻨﺎﺣﺮﺓ ﻣﺘﺪﺍﺑﺮﺓ ﻭﺃﺣﻴﺎﻧﺎ‬
‫ﻣﺘﻘﺎﺗﻠﺔ‪ ،‬ﻭﻋﻠﻰ ﺍﳌﺴﺘﻮﻯ ﺍﻷﺳﺮﻱ ﻭﺍﻟﺸﺨﺼﻲ ﳒﺪ ﺍﻻﺧﺘﻼﻓﺎﺕ ﻭﺍﳋﺼﻮﻣﺎﺕ ﻋﻠﻰ ﻗﺪﻡ ﻭﺳﺎﻕ‪،‬‬
‫ﺗﻌﺮﻑ ﺫﻟﻚ ﺑﺪﺧﻮﻝ ﺃﻱ ﻗﺴﻢ ﺷﺮﻃﺔ ﺃﻭ ﺃﻱ ﻣﺒﲎ ﳏﻜﻤﺔ‪.‬‬
‫ﺣﺎﻟﺔ ﻳﺪﻣﻰ ﳍﺎ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﻳﻨﻔﻄﺮ ﳍﺎ ﺍﻟﻔﺆﺍﺩ‪ ،‬ﻭﺗﺒﻜﻲ ﳍﺎ ﺍﻟﻌﲔ‪ ،‬ﻭﻳﻨﺪﻯ ﳍﺎ ﺍﳉﺒﲔ‪ ،‬ﻭﺍﻟﻨﺘﻴﺠﺔ ﺍﳊﺘﻤﻴﺔ ﻫﻲ‬
‫ﺑﻼ ﺷﻚ ﺍﻟﻔﺸﻞ ﻭﺫﻫﺎﺏ ﺍﻟﺮﻳﺢ )ﻭﻻ ﺗﻨﺎﺯﻋﻮﺍ ﻓﺘﻔﺸﻠﻮﺍ ﻭﺗﺬﻫﺐ ﺭﳛﻜﻢ( ﻓﺄﺩﻯ ﺫﻟـﻚ ﺇﱃ ﺗﻜﺎﻟـﺐ‬
‫ﺍﻷﻋﺪﺍﺀ ﻋﻠﻴﻨﺎ‪ ،‬ﻭﺻﺮﻧﺎ ﺃﺿﻌﻒ ﺍﻷﻣﻢ ﻧﺴﺄﻝ ﺍﷲ ﺍﻟﻌﻔﻮ ﻭﺍﻟﻌﺎﻓﻴﺔ ﻭﺍﻟﺴﻼﻣﺔ‪.‬‬
‫ﻭﻟﻘﺪ ﺣﺬﺭ‪‬ﻧﺎ ﺍﷲ ﺗﻌﺎﱃ ﻭﺭﺳﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ )‪ (٢‬ﻭﺳﻠﻢ ﻣﻦ ﺍﻟﺘﻔﺮﻕ ﻭﺍﻻﺧـﺘﻼﻑ‪ ،‬ﰲ ﺁﻳـﺎﺕ‬
‫ﻭﺃﺣﺎﺩﻳﺚ ﻛﺜﲑﺓ‪ ،‬ﻭﻻ ﺩﺍﻋﻲ ﻟﺬﻛﺮﻫﺎ ﻷ‪‬ﺎ ﺃﻛﺜﺮ ﻣﻦ ﺃﻥ ﲢﺼﺮ ﻭﺃﺷﻬﺮ ﻣﻦ ﺃﻥ ﺗﺬﻛﺮ‪.‬‬

‫) ‪ ( ١‬ﻟﺴﺖ ﺃﺅﻣﻦ ﺑﻨﻈﺮﻳﺔ ﺍﳌﺆﺍﻣﺮﺓ ﻭﻟﻜﲏ ﻣﻊ ﺫﻟﻚ ﻻ ﺃﺷﻚ ﰲ ﺃﻥ ﻷﻋﺪﺍﺀ ﺍﻹﺳﻼﻡ ﺩﻭﺭﺍ ﻛﺒﲑﺍ ﰲ ﺗﻔﺮﻳﻖ ﺍﳌﺴﻠﻤﲔ‬
‫ﻭﲤﺰﻳﻘﻬﻢ‪ ،‬ﻭﻻ ﺷﻚ ﺃﻥ ﻫﻨﺎﻙ ﺃﻳﻀﺎ ﻋﻮﺍﻣﻞ ﺩﺍﺧﻠﻴﺔ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺃﻧﻔﺴﻬﻢ‬

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 ‫ﻭﻟﻴﺲ ﺍﳌﺮﺍﺩ ‪‬ﺬﺍ ﺍﻟﺒﺤﺚ ﺍ‪‬ﺎﻝ ﺍﻟﺴﻴﺎﺳﻲ ﺃﻭ ﺍ‪‬ﺎﻝ ﺍﻻﺟﺘﻤﺎﻋﻲ‪ ،‬ﺑﻞ ﺍ‪‬ﺎﻝ ﺍﻟﻔﻜـﺮﻱ ﻓﺈﻧـﻪ ﺃﻛﺜـﺮ‬
‫ﺍ‪‬ﺎﻻﺕ ﺍﺧﺘﻼﻓﺎ )‪ ،(٣‬ﻓﺎﳋﻼﻑ ﻓﻴﻪ ﻳﺜﺎﺭ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ ﲟﻨﺎﺳﺒﺔ ﻭﺑﻐﲑ ﻣﻨﺎﺳﺒﺔ‪ ،‬ﻭﺗﺒﺬﻝ ﰲ ﺫﻟﻚ ﺍﳋﻼﻑ‬
‫ﺍﻷﻣﻮﺍﻝ ﻭﺍﻷﻭﻗﺎﺕ ﻭﺍﳉﻬﻮﺩ ﺍﻟﻀﺨﻤﺔ ﺍﻟﱵ ﻟﻮ ﺑﺬﻟﺖ ﻓﻴﻤﺎ ﻫﻮ ﺃﻭﱃ ﻟﻜﺎﻥ ﺍﳊﺎﻝ ﻏﲑ ﺍﳊﺎﻝ‪ ،‬ﻭﺍﳌﺼﻴﺒﺔ ﺃﻥ‬
‫ﻫﺬﺍ ﺍﻻﺧﺘﻼﻑ ﺣﺎﺻﻞ ﺑﺎﺳﻢ ﺍﻟﺪﻳﻦ ﻓﻜﻞ ﻃﺮﻑ ﻳﺪﻋﻲ ﺃﻥ ﻣﺎ ﻳﻔﻌﻠﻪ ﻫﻮ ﻣﻦ ﺻﻤﻴﻢ ﺍﻟﺪﻳﻦ ﻭﻫـﻮ ﺍﳊـﻖ‬
‫ﺍﳌﻄﻠﻖ‪ ،‬ﻭﻛﺎﻥ ﻟﻠﺠﻬﻞ ﺩﻭﺭ ﰲ ﺗﻮﺳﻴﻊ ﺩﺍﺋﺮﺓ ﺍﳋﻼﻑ ﻭﺻﺪﻕ ﺃﺑﻮ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ )‪ (٤‬ﻋﻨﺪﻣﺎ ﻗﺎﻝ ﰲ ﻛﺘﺎﺑﻪ‬
‫ﻓﻴﺼﻞ ﺍﻟﺘﻔﺮﻗﺔ ﺹ‪) :٩٢‬ﺇﻥ ﺍﻟﺘﺤﺪﻱ ﺑﺎﻟﻌﻠﻮﻡ ﻏﺮﻳﺰﺓ ﰲ ﺍﻟﻄﺒﻊ ﻻ ﻳﺼﱪ ﻋﻨﻪ ﺍﳉﻬﺎﻝ‪ ،‬ﻭﻷﺟﻠﻪ ﻛﺜﺮ ﺍﳋﻼﻑ‬
‫ﺑﲔ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻟﻮ ﻳﻨﻜﺚ ﻣﻦ ﺍﻷﻳﺪﻱ ﻣﻦ ﻻ ﻳﺪﺭﻱ ﻟﻘﻞ ﺍﳋﻼﻑ ﺑﲔ ﺍﳋﻠﻖ(ﺍﻫـ ﻭﻣﺜﻠﻪ ﻗﻮﻝ ﺳـﻘﺮﺍﻁ‪:‬‬
‫)ﻟﻮ ﺳﻜﺖ ﻣﻦ ﻻ ﻳﻌﻠﻢ ﻟﺴﻘﻂ ﺍﻻﺧﺘﻼﻑ( ﺍﻩ ﻗﻮﺍﻋﺪ ﺍﻟﺘﺤﺪﻳﺚ ﻟﻠﻘﺎﲰﻲ ﺹ‪٣٨٩‬‬
‫)ﻭﻻ ﻳﺰﻋﺠﲏ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﺃﻣﺔ ﺍﻹﺳﻼﻡ ﻣﺪﺍﺭﺱ ﺃﻭ ﻓﺼﺎﺋﻞ ﺃﻭ ﲨﺎﻋﺎﺕ‪ ،‬ﻟﻜﻞ ﻣﻨﻬﺎ ﻣﻨﻬﺠﻪ ﰲ ﺧﺪﻣﺔ‬
‫ﺍﻹﺳﻼﻡ ﻭﺍﻟﻌﻤﻞ ﻋﻠﻰ ﺍﻟﺘﻤﻜﲔ ﻟﻪ ﰲ ﺍﻷﺭﺽ‪ ،‬ﻭﻓﻘﺎ ﻟﺘﺤﺪﻳﺪ ﺍﻷﻫﺪﺍﻑ ﻭﺗﺮﺗﻴﺒﻬﺎ ﻭﲢﺪﻳـﺪ ﺍﻟﻮﺳـﺎﺋﻞ‬
‫ﻭﻣﺮﺍﺣﻠﻬﺎ‪ ،‬ﻭﺍﻟﺜﻘﺔ ﺑﺎﻟﻘﺎﺋﻤﲔ ﻋﻠﻰ ﺗﻨﻔﻴﺬﻫﺎ ﻣﻦ ﺣﻴﺚ ﺍﻟﻘﻮﺓ ﻭﺍﻷﻣﺎﻧﺔ ﺃﻭ ﺍﻟﻜﻔﺎﻳﺔ ﺍﻹﺧﻼﺹ‪.‬‬
‫ﺇﳕﺎ ﻳﺰﻋﺠﲏ ﻭﻳﺆﺭﻗﲏ ﻭﻳﺬﻳﺐ ﻗﻠﱯ ﺣﺴﺮﺍﺕ ﺃﻥ ﺗﻌﺎﺩﻯ ﺃﻣﺔ ﺍﻹﺳﻼﻡ ﻧﻔﺴﻬﺎ‪ ،‬ﻭﺃﻥ ﻳﻜﻮﻥ ﻋﺪﻭﻫﺎ ﻣﻦ‬
‫ﺩﺍﺧﻠﻬﺎ‪ ،‬ﻭﺃﻥ ﻳﻀﺮﺏ ﺑﻌﻀﻬﺎ ﺑﻌﻀﺎ‪ ،‬ﻭﻳﻜﻴﺪ ﺑﻌﻀﻬﺎ ﻟﺒﻌﺾ‪ ،‬ﻭﺃﻥ ﻳﻜﻮﻥ ﺑﺄﺳﻬﺎ ﺑﻴﻨﻬﺎ ( )‪(٥‬‬

‫ﻭﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻫﻮ ﻋﺒﺎﺭﺓ ﻋﻦ ﳏﺎﻭﻟﺔ ﻟﺘﺄﺻﻴﻞ ﺍﻟﻄﺮﻳﻖ ﺇﱃ ﺍﻷﻟﻔﺔ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﺗﺄﺻﻴﻼ ﻋﻠﻤﻴـﺎ‪ ،‬ﻭﻗـﺪ‬
‫ﺣﺎﻭﻟﺖ ﻓﻴﻪ ﺍﻻﺧﺘﺼﺎﺭ ﻭﺫﻟﻚ ﺣﱴ ﺗﺘﺴﲎ ﻗﺮﺍﺀﺗﻪ ﻟﻠﻜﻞ‪ ،‬ﺧﺼﻮﺻﺎ ﻭﳓﻦ ﰲ ﺯﻣﻦ ﺿﻌﻔﺖ ﻓﻴﻪ ﺍﳍﻤـﻢ‪،‬‬
‫ﻭﺃﺭﺟﻮ ﺃﻻ ﻳﻜﻮﻥ ﺍﺧﺘﺼﺎﺭﻱ ﳐﻼ‪ ،‬ﻭﻻ ﺃﺯﻋﻢ ﺃﱐ ﺳﺄﻋﻄﻲ ﺍﳌﻮﺿﻮﻉ ﺣﻘﻪ ﺑﻞ ﻭﻻ ﻋﺸﺮ ﻣﻌﺸﺎﺭ ﺫﻟـﻚ‪،‬‬

‫)‪ (٢‬ﺍﻟﺘﺰﻣﺖ ﰲ ﲝﺜﻲ ﻫﺬﺍ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻵﻝ ﻣﻊ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻷﻣﺮﻩ ﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻭﺁﻟﻪ‬
‫ﻭﺳﻠﻢ ﺑﺬﻟﻚ ﰲ ﺍﻟﺼﻼﺓ ﺍﻹﺑﺮﺍﻫﻴﻤﻴﺔ‪ ،‬ﻭﳑﺎ ﳚﺪﺭ ﺍﻟﺘﻨﺒﻴﻪ ﻋﻠﻴﻪ ﺃﱐ ﺃﻛﺘﺐ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻵﻝ ﰲ ﻛﻞ ﻣﺎ ﺃﺣﻜﻴﻪ ﻣﻦ ﺍﻟﻨﻘﻮﻝ‬
‫ﺣﱴ ﻭﻟﻮ ﻛﺎﻥ ﺍﳌﻨﻘﻮﻝ ﻋﻨﻪ ﱂ ﻳﺬﻛﺮ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻵﻝ‪.‬‬
‫)‪ ( ٣‬ﺣﱴ ﺇﻧﻚ ﻟﺘﺠﺪ ﰲ ﺍﻟﺒﻴﺖ ﺍﻟﻮﺍﺣﺪ ﺍﻻﻧﺘﻤﺎﺀﺍﺕ ﺍﻟﻔﻜﺮﻳﺔ ﺍﳌﺨﺘﻠﻔﺔ‪ ،‬ﻭﻫﺬﺍ ﺣﺎﺻﻞ ﰲ ﺍﳊﺎﺿﺮ ﻭﺍﳌﺎﺿﻲ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ‬
‫ﻋﺎﺋﺸﺔ‪ :‬ﻛﺎﻥ ﻟﻠﺤﺴﻦ ﺑﻦ ﻗﻴﺲ ﺑﻦ ﺍﳊﺼﲔ‪ :‬ﺍﺑﻦ‪ ‬ﺷﻴﻌﻲ ﻭﺍﺑﻨﺔﹲ ﺣﺮﻭﺭﻳﺔ ﻭﺍﻣﺮﺃﺓ ﻣﻌﺘﺰﻟﻴﺔ ﻭﺃﺧﺖ ﻣﺮﺟﺌﻴﺔ ﻭﻫﻮ ﺳﲏ ﲨﺎﻋﻲ‪،‬‬
‫ﻓﻘﺎﻝ ﳍﻢ ﺫﺍﺕ ﻳﻮﻡ‪ :‬ﺃﺭﺍﱐ ﻭﺇﻳﺎﻛﻢ ﻃﺮﺍﺋﻖ ﻗﺪﺩﺍ( ﺍﻩ ﲦﺎﺭ ﺍﻟﻘﻠﻮﺏ ﰲ ﺍﳌﻀﺎﻑ ﻭﺍﳌﻨﺴﻮﺏ ﺹ‪ ،٣١٣‬ﻭﺍﻟﺘﺎﺭﻳﺦ ﻳﻌﻴﺪ ﻧﻔﺴﻪ‪.‬‬
‫)‪ (٤‬ﺗﻨﺒﻴﻪ ﻣﻬﻢ‪ :‬ﻛﻨﺖ ﰲ ﺃﻭﻝ ﺍﻷﻣﺮ ﺃﺫﻛﺮ ﺃﻟﻘﺎﺏ ﻣﻦ ﺃﻧﻘﻞ ﻋﻨﻬﻢ ﻓﺄﻗﻮﻝ ﻣﺜﻼ ﰲ ﺍﻟﻐﺰﺍﱄ‪ :‬ﻗﺎﻝ ﺣﺠﺔ ﺍﻹﺳﻼﻡ‪ ،‬ﻓﻘﺎﻝ ﱄ‬
‫ﺑﻌﺾ ﻣﻦ ﻗﺮﺃ ﺍﻟﺒﺤﺚ ﳌﺎﺫﺍ ﺫﻛﺮﺕ ﻓﻼﻧﺎ ﺑﻠﻘﺐ ﻛﺬﺍ ﻭﱂ ﺗﺬﻛﺮ ﻓﻼﻧﺎ ﺑﻠﻘﺐ ﻛﺬﺍ؟ ﰒ ﺑﻌﺪ ﺫﻟﻚ ﺍﻟﺘﺰﻣﺖ ﰲ ﲝﺜﻲ ﻫﺬﺍ‬
‫ﺇﺳﻘﺎﻁ ﺍﻷﻟﻘﺎﺏ ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻠﻘﻠﺐ ﻣﺬﻛﻮﺭﺍ ﻣﻦ ﻗ‪‬ﺒ‪‬ﻞﹺ ﻏﲑﻱ‪ ،‬ﻭﺫﻟﻚ ﺣﱴ ﻻ ﺃﺛﲑ ﲢﺴﺲ ﺍﳌﺨﺎﻟﻒ ﻟﺼﺎﺣﺐ ﺍﻟﻠﻘﺐ‪،‬‬
‫ﻭﻷﻥ ﻛﻞ ﻓﺮﻳﻖ ﻻ ﻳﻘﺒﻞ ﻷﺻﺤﺎﺑﻪ ﺇﻻ ﺍﻷﻟﻘﺎﺏ ﺍﻟﻌﺎﻟﻴﺔ‪ ،‬ﻭﰲ ﺍﳌﻘﺎﺑﻞ ﻻ ﻳﻘﺒﻞ ﳌﺨﺎﻟﻔﻪ ﺫﻟﻚ‪.‬‬
‫)‪ (٥‬ﺍﻗﺘﺒﺎﺱ ﻣﻦ )ﺍﻟﺼﺤﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺑﲔ ﺍﻻﺧﺘﻼﻑ ﺍﳌﺸﺮﻭﻉ ﻭﺍﻟﺘﻔﺮﻕ ﺍﳌﺬﻣﻮﻡ( ﻟﻠﺪﻛﺘﻮﺭ ﺍﻟﻘﺮﺿﺎﻭﻱ ﺹ‪ ٥‬ﺑﺘﺼﺮﻑ‪.‬‬

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 ‫ﻭﻟﻜﻨﻬﺎ ﻧﻔﺜﺔ ﻣﺼﺪﻭﺭ ﻭﺁﻫﺔ ﻣﺘﻮﺟﻊ ﻭﻟﻮﻋﺔ ﻣﺘﺄﱂ ﻋﻠﻰ ﺣﺎﻝ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺣﺴﱯ ﺃﱐ ﺧﻄﻮﺕ ﺧﻄـﻮﺓ ﰲ‬
‫ﺍﻟﻄﺮﻳﻖ ﺇﱃ ﺍﻷﻟﻔﺔ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﻋﻠﻰ ﺍﺧﺘﻼﻑ ﻣﺬﺍﻫﺒﻬﻢ ﺍﻟﻔﻜﺮﻳﺔ ) ﺍﻟﻌﻘﺪﻳﺔ ﻭﺍﻟﻔﻘﻬﻴﺔ ﻭﺍﻟﺪﻋﻮﻳﺔ (‬
‫)ﻭﺳﺄﺣﺎﻭﻝ ﺃﻥ ﺃﻛﻮﻥ ﻣﺘﺤﺮﺭﺍ‪ ،‬ﻟﻴﺲ ﲢﺮﺭ )ﻣﻮﺿﺔ( ﻭﺇﳕﺎ ﻫﻮ ﲢﺮﺭ ﺳـﺎﻛﻦ‪ ‬ﰲ ﻧﻔﺴـﻲ ﻭﺭﻭﺣـﻲ‪..‬‬
‫ﻣﻨﻄﻠﻘﻲ ﻫﻮ ﺍﻟﺘﺤﺮﺭ ﻣﻦ ﻛﻞ ﺳﻠﻄﺔ ﰲ ﻧﻘﺪ ﺍﻷﻓﻜﺎﺭ‪ ،‬ﻷﻥ ﺍﻟﻘﻤﻊ ﻻ ﻳﻨﺘﺞ ﺇﻻ ﺃﻓﻜﺎﺭﺍ ﺑﺎﺋﺴﺔ ﻭﺍﲡﺎﻫﺎﺕ‬
‫ﺭﺛﺔ‪ ..‬ﺷﻌﺎﺭﻱ‪) :‬ﺍﻣﻨﺤﲏ ﺣﺮﻳﺔ ﺃﻣﻨﺤﻚ ﻓﻜﺮﺍ ﺭﺍﻗﻴﺎ(‪ ..‬ﺇﺫﻥ ﻟﻨﺘﺤﺮﺭ ﻭﳓﺮﺭ ﺍﻟﻜﻠﻤﺔ( )‪(٦‬‬

‫ﻭﺃﻧﺎ ﻋﻠﻰ ﻳﻘﲔ ﻣﻦ ﺃﻥ ﺍﻟﻌﻘﻼﺀ ﻭﺍﳌﻌﺘﺪﻟﲔ ﻣﻦ ﻛﻞ ﻃﺎﺋﻔﺔ ‪-‬ﻭﻫﻢ ﻣﻘﺼﺪﻱ ﻭﻫﻢ ﻛﺜﹸﺮ‪ -‬ﺳﲑﺣﺒﻮﻥ ‪‬ﺬﺍ‬
‫ﺍﻟﺒﺤﺚ ﻭﻳﻀﻌﻮﻧﻪ ﰲ ﺍﻻﻋﺘﺒﺎﺭ‪ ،‬ﻭﺃﻥ ﺍﻟﻐﻼﺓ ﻣﻦ ﻛﻞ ﻃﺎﺋﻔﺔ ﺳﲑﻓﻀﻮﻥ ﺍﻟﻔﻜﺮﺓ ﻣﻦ ﺃﺳﺎﺳﻬﺎ ﻭﺳﻴﺸﻨﻌﻮﻥ‬
‫ﻋﻠﻰ ﺻﺎﺣﺐ ﺍﻟﺒﺤﺚ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ ﺍﻟﺪﺍﻓﻊ ﳍﻢ ﺣﺴﻨﺎ‪ ،‬ﻭﻟﻜﻦ‪..‬ﻛﻢ ﻣﻦ ﻣﺮﻳﺪ ﻟﻠﺨﲑ ﻻ ﻳﺪﺭﻛﻪ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﻘﺎﲰﻲ ﰲ ﺭﺳﺎﻟﺘﻪ ﰲ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ﺹ‪) :٤‬ﻣﻦ ﺍﳌﻌﺮﻭﻑ ﰲ ﺳﻨﻦ ﺍﻻﺟﺘﻤﺎﻉ ﺃﻥ ﻛﻞ ﻃﺎﺋﻔﺔ ﻗﻮ ‪‬‬
‫ﻱ‬
‫ﺷﺄ‪‬ﺎ ﻭﻛﺜﺮ ﺳﻮﺍﺩﻫﺎ ﻻ ﺑﺪ ﺃﻥ ﻳﻮﺟﺪ ﻓﻴﻬﺎ ﺍﻷﺻﻴﻞ ﻭﺍﻟﺪﺧﻴﻞ ﻭﺍﳌﻌﺘﺪﻝ ﻭﺍﳌﺘﻄﺮﻑ ﻭﺍﻟﻐﺎﱄ ﻭﺍﳌﺘﺴﺎﻣﺢ‪ ،‬ﻭﻗﺪ‬
‫ﻭﺟﺪ ﺑﺎﻻﺳﺘﻘﺮﺍﺀ ﺃﻥ ﺻﻮﺕ ﺍﻟﻐﺎﱄ ﺃﻗﻮﻯ ﺻﺪﻯ‪ ‬ﻭﺃﻗﻮﻯ ﺍﺳﺘﺠﺎﺑﺔ‪ ،‬ﻷﻥ ﺍﻟﺘﻮﺳﻂ ﻣﱰﻟﺔ ﺍﻻﻋﺘﺪﺍﻝ ﻭﻣﻦ‬
‫ﳛﺮﺹ ﻋﻠﻴﻪ ﻗﻠﻴﻞ ﰲ ﻛﻞ ﻋﺼﺮ ﻭﻣﺼﺮ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻐﻠﻮ ﻓﻤﺸﺮﺏ ﺍﻷﻛﺜﺮ ﻭﺭﻏﻴﺒﺔ ﺍﻟﺴﻮﺍﺩ ﺍﻷﻋﻈﻢ ﻭﻋﻠﻴﻪ‬
‫ﺩﺭﺟﺖ ﻃﻮﺍﺋﻒ ﺍﻟﻔﺮﻕ ﻭﺍﻟﻨﺤﻞ ( ﺍﻫـ‬

‫ﻭﻛﺄﱐ ﺑﺎﳌﺘﻌﺼﺒﲔ ﻣﻦ ﻛﻞ ﻣﺬﻫﺐ ‪ -‬ﳑﻦ ﺳﻴﻄﻠﻌﻮﻥ ﻋﻠﻰ ﺍﻟﺒﺤﺚ – ﻭﻗﺪ ﻗﺎﻝ ﻋﲏ ﺍﻟﺴﲏ ﻣﻨـﻬﻢ ﺇﱐ‬
‫ﺭﺍﻓﻀﻲ‪ ،‬ﻭﻗﺎﻝ ﻋﲏ ﺍﻟﺸﻴﻌﻲ ﻣﻨﻬﻢ ﺇﱐ ﻧﺎﺻﱯ‪ ،‬ﻭﻗﺎﻝ ﻋﲏ ﺍﻟﺴﻠﻔﻲ ﻣﻨﻬﻢ ﺇﱐ ﺣﻠـﻮﱄ‪ ،‬ﻭﻗـﺎﻝ ﻋـﲏ‬
‫ﺍﻟﺼﻮﰲ ﻣﻨﻬﻢ ﺇﱐ ﻭﻫﺎﰊ‪ ،‬ﻭﻗﺎﻝ ﻋﲏ ﺍﳌﻌﺘﺰﱄ ﻭﺍﻟﺰﻳﺪﻱ ﻣﻨﻬﻢ ﺇﱐ ﺟﱪﻱ‪ ،‬ﻭﻗﺎﻝ ﻋﲏ ﺍﳊﻨﺒﻠﻲ ﻣﻨﻬﻢ ﺇﱐ‬
‫ﺟﻬﻤﻲ‪ ،‬ﻭﻗﺎﻝ ﻋﲏ ﺍﻷﺷﻌﺮﻱ ﻣﻨﻬﻢ ﺇﱐ ﺣﺸﻮﻱ‪ ..‬ﺇﱁ‬
‫ﻭﻫﺬﺍ ﻫﻮ ﺷﺄﻥ ﺍﳌﺘﻌﺼﺒﲔ ﻋﻠﻰ ﻣﺮ ﺍﻟﺘﺎﺭﻳﺦ ﺇﺫﺍ ﻃﺮﻕ ﺁﺫﺍ‪‬ﻢ ﺧﻼﻑ ﻣﺎ ﺃﻟﻔﻮﻩ‪ ،‬ﻭﻫﻨﺎ ﺃﲤﺜﻞ ﺑﻘﻮﻝ ﺍﺑﻦ ﺑﻄﺔ‪:‬‬
‫) ﻋﺠﺒﺖ ﻣﻦ ﺣﺎﱄ ﰲ ﺳﻔﺮﻱ ﻭﺣﻀﺮﻱ ﻣﻊ ﺍﻷﻗﺮﺑﲔ ﻣﲏ ﻭﺍﻷﺑﻌﺪﻳﻦ ﻭﺍﻟﻌﺎﺭﻓﲔ ﻭﺍﳌﻨﻜـﺮﻳﻦ‪ ،‬ﻓـﺈﱐ‬
‫ﻭﺟﺪﺕ ﲟﻜﺔ ﻭﺧﺮﺍﺳﺎﻥ ﻭﻏﲑﳘﺎ ﻣﻦ ﺍﻷﻣﺎﻛﻦ ﺃﻛﺜﺮ ﻣﻦ ﻟﻘﻴﺖ ‪‬ﺎ ﻣﻮﺍﻓﻘﺎ ﺃﻭ ﳐﺎﻟﻔﺎ ﺩﻋﺎﱐ ﺇﱃ ﻣﺘﺎﺑﻌﺘﻪ ﻋﻠﻰ‬
‫ﻣﺎ ﻳﻘﻮﻟﻪ ﻭﺗﺼﺪﻳﻖ ﻗﻮﻟﻪ ﻭﺍﻟﺸﻬﺎﺩﺓ ﻟﻪ‪:‬‬
‫‪ -‬ﻓﺈﻥ ﻛﻨﺖ ﺻﺪﻗﺘﻪ ﻓﻴﻤﺎ ﻳﻘﻮﻝ ﻭﺃﺟﺰﺕ ﻟﻪ ﺫﻟﻚ ﻛﻤﺎ ﻳﻔﻌﻠﻪ ﺃﻫﻞ ﻫﺬﺍ ﺍﻟﺰﻣـﺎﻥ ﲰـﺎﱐ‬
‫ﻣﻮﺍﻓﻘﺎ‬
‫‪ -‬ﻭﺇﻥ ﻭﻗﻔﺖ ﰲ ﺣﺮﻑ ﻣﻦ ﻗﻮﻟﻪ ﺃﻭ ﰲ ﺷﻲﺀ ﻣﻦ ﻓﻌﻠﻪ ﲰﺎﱐ ﳐﺎﻟﻔﺎ‬

‫) ‪ ( ٦‬ﺍﻗﺘﺒﺎﺱ ﻣﻦ ﻛﺘﺎﺏ )ﺍﻻﻧﺘﻘﺎﻝ ﺍﻟﺼﻌﺐ ﰲ ﺭﺣﺎﺏ ﺍﳌﻌﺘﻘﺪ ﻭﺍﳌﺬﻫﺐ( ﻹﺩﺭﻳﺲ ﺍﳊﺴﻴﲏ ﺹ‪ ١٤‬ﺑﺘﺼﺮﻑ‬

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 ‫ﻭﺇﻥ ﺫﻛﺮﺕ ﰲ ﻭﺍﺣﺪ ﻣﻨﻬﺎ ﺃﻥ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﲞﻼﻑ ﺫﻟﻚ ﻭﺍﺭﺩ‪ ‬ﲰﺎﱐ ﺧﺎﺭﺟﻴﺎ‬ ‫‪-‬‬
‫ﻭﺇﻥ ﻗﺮﺃﺕ ﻋﻠﻴﻪ ﺣﺪﻳﺜﺎ ﰲ ﺍﻟﺘﻮﺣﻴﺪ ﲰﺎﱐ ﻣﺸﺒﻬﺎ‬ ‫‪-‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﰲ ﺍﻟﺮﺅﻳﺔ ﲰﺎﱐ ﺳﺎﳌﻴﺎ‬ ‫‪-‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﰲ ﺍﻹﳝﺎﻥ ﲰﺎﱐ ﻣﺮﺟﺌﻴﺎ‬ ‫‪-‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﰲ ﺍﻷﻋﻤﺎﻝ ﲰﺎﱐ ﻗﺪﺭﻳﺎ‬ ‫‪-‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﰲ ﺍﳌﻌﺮﻓﺔ ﲰﺎﱐ ﻛﺮﺍﻣﻴﺎ‬ ‫‪-‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﰲ ﻓﻀﺎﺋﻞ ﺃﰊ ﺑﻜﺮ ﻭﻋﻤﺮ ﲰﺎﱐ ﻧﺎﺻﺒﻴﺎ‬ ‫‪-‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﰲ ﻓﻀﺎﺋﻞ ﺃﻫﻞ ﺍﻟﺒﻴﺖ ﲰﺎﱐ ﺭﺍﻓﻀﻴﺎ‬ ‫‪-‬‬
‫ﻭﺇﻥ ﺳﻜﺖ‪ ‬ﻋﻦ ﺗﻔﺴﲑ ﺁﻳﺔ ﺃﻭ ﺣﺪﻳﺚ ﻓﻠﻢ ﺃﺟﺐ ﻓﻴﻬﻤﺎ ﺇﻻ ‪‬ﻤﺎ ﲰﺎﱐ ﻇﺎﻫﺮﻳﺎ‬ ‫‪-‬‬
‫ﻭﺇﻥ ﺃﺟﺒﺖ ﺑﻐﲑﳘﺎ ﲰﺎﱐ ﺑﺎﻃﻨﻴﺎ‬ ‫‪-‬‬
‫ﻭﺇﻥ ﺃﺟﺒﺖ ﺑﺘﺄﻭﻳﻞ ﲰﺎﱐ ﺃﺷﻌﺮﻳﺎ‬ ‫‪-‬‬
‫ﻭﺇﻥ ﺣﺠﺪ‪‬ﻤﺎ ﲰﺎﱐ ﻣﻌﺘﺰﻟﻴﺎ‬ ‫‪-‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﰲ ﺍﻟﺴﻨﻦ ‪-‬ﻣﺜﻞ ﺍﻟﻘﺮﺍﺀﺓ‪ -‬ﲰﺎﱐ ﺷﻔﻌﻮﻳﺎ‬ ‫‪-‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﰲ ﺍﻟﻘﻨﻮﺕ ﲰﺎﱐ ﺣﻨﻔﻴﺎ‬ ‫‪-‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﰲ ﺍﻟﻘﺮﺁﻥ ﲰﺎﱐ ﺣﻨﺒﻠﻴﺎ‬ ‫‪-‬‬
‫ﻭﺇﻥ ﺫﻛﺮﺕ ﺭﺟﺤﺎﻥ ﻣﺎ ﺫﻫﺐ ﻛﻞ ﻭﺍﺣﺪ ﺇﻟﻴﻪ ﻣﻦ ﺍﻷﺧﺒـﺎﺭ ‪-‬ﺇﺫ ﻟـﻴﺲ ﰲ ﺍﳊﻜـﻢ‬ ‫‪-‬‬
‫ﻭﺍﳊﺪﻳﺚ ﳏﺎﺑﺎﺓ‪ -‬ﻗﺎﻟﻮﺍ‪ :‬ﻃﻌﻦ ﰲ ﺗﺰﻛﻴﺘﻬﻢ‬
‫ﰒ ﺃﻋﺠﺐ ﻣﻦ ﺫﻟﻚ ﺃ‪‬ﻢ ﻳﺴﻤﻮﻧﲏ ‪-‬ﻓﻴﻤﺎ ﻳﻘﺮﺀﻭﻥ ﻋﻠﻲ ﻣﻦ ﺃﺣﺎﺩﻳﺚ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ‬ ‫‪-‬‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ‪ -‬ﻣﺎ ﻳﺸﺘﻬﻮﻥ ﻣﻦ ﻫﺬﻩ ﺍﻷﺳﺎﻣﻲ!‬
‫‪ -‬ﻭﻣﻬﻤﺎ ﻭﺍﻓﻘﺖ ﺑﻌﻀﻬﻢ ﻋﺎﺩﺍﱐ ﻏﲑﻩ ﻭﺇﻥ ﺩﺍﻫﻨﺖ ﲨﺎﻋﺘﻬﻢ ﺃﺳـﺨﻄﺖ ﺍﷲ ﺗﺒـﺎﺭﻙ‬
‫ﻭﺗﻌﺎﱃ ﻭﻟﻦ ﻳﻐﻨﻮﺍ ﻋﲏ ﻣﻦ ﺍﷲ ﺷﻴﺌﺎ ﻭﺇﱐ ﻣﺴﺘﻤﺴﻚ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﺃﺳـﺘﻐﻔﺮ ﺍﷲ‬
‫ﺍﻟﺬﻱ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ ﻭﻫﻮ ﺍﻟﻐﻔﻮﺭ ﺍﻟﺮﺣﻴﻢ( ﺍﻩ ﺍﻻﻋﺘﺼﺎﻡ ﻟﻠﺸﺎﻃﱯ ﺝ‪(٧) ٢٩-٢٨/١‬‬

‫ﻭﻛﺬﺍ ﺃﲤﺜﻞ ﲝﺎﻝ ﺍﻟﺸﺎﻃﱯ ﺣﻴﺚ ﻳﻘﻮﻝ‪) :‬ﻓﺘﺮﺩﺩ ﺍﻟﻨﻈﺮ ﺑﲔ ﺃﻥ ﺃﺗﺒﻊ ﺍﻟﺴﻨﺔ ﻋﻠﻰ ﺷﺮﻁ ﳐﺎﻟﻔﺔ ﻣﺎ ﺍﻋﺘـﺎﺩ‬
‫ﺍﻟﻨﺎﺱ ﻓﻼ ﺑﺪ ﻣﻦ ﺣﺼﻮﻝ ﳓﻮ ﳑﺎ ﺣﺼﻞ ﳌﺨﺎﻟﻔﻲ ﺍﻟﻌﻮﺍﺋﺪ ﻻ ﺳﻴﻤﺎ ﺇﺫﺍ ﺍﺩﻋﻰ ﺃﻫﻠﻬﺎ ﺃﻥ ﻣﺎ ﻫﻢ ﻋﻠﻴﻪ ﻫﻮ‬
‫ﺍﻟﺴﻨﺔ ﻻ ﺳﻮﺍﻫﺎ‪ ...‬ﻓﺄﺧﺬﺕ ﰲ ﺫﻟﻚ ﻋﻠﻰ ﺣﻜﻢ ﺍﻟﺘﺪﺭﻳﺞ ﰲ ﺑﻌﺾ ﺍﻷﻣﻮﺭ ﻓﻘﺎﻣﺖ ﻋﻠـﻲ‪ ‬ﺍﻟﻘﻴﺎﻣـﺔ‬

‫) ‪ ( ٧‬ﳛﻜﻲ ﺍﻟﺬﻫﱯ ﰲ ﺍﻟﺴﲑ )‪ (٣٥١/١٨‬ﻫﺬﻩ ﺍﳌﻘﻮﻟﺔ ﻋﻦ ﺍﺑﻦ ﻣﻨﺪﻩ ﻓﻴﻘﻮﻝ‪ ) :‬ﻋﻦ ﺍﻟﺴﻤﻌﺎﱐ ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺍﳊﺴﲔ ﺑﻦ‬
‫ﻋﺒﺪ ﺍﳌﻠﻚ ﺍﳋﻼﻝ‪ ،‬ﲰﻌﺖ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﺑﻦ ﻣﻨﺪﻩ ﻳﻘﻮﻝ‪) :‬ﻗﺪ ﻋﺠﺒﺖ ﻣﻦ ﺣﺎﱄ‪( ...‬ﺍﻩ‬

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 ‫ﻭﺗﻮﺍﺗﺮﺕ ﻋﻠﻲ‪ ‬ﺍﳌﻼﻣﺔ ﻭﻓﹶﻮ‪‬ﻕ ﺇﱄﹼ ﺍﻟﻌﺘﺎﺏ‪ ‬ﺳﻬﺎﻣﻪ ﻭﻧﺴﺒﺖ‪ ‬ﺇﱃ ﺍﻟﺒﺪﻋﺔ ﻭﺍﻟﻀﻼﻟﺔ ﻭﺃﻧﺰﻟﺖ ﻣﱰﻟﺔ ﺃﻫﻞ ﺍﻟﻐﺒﺎﻭﺓ‬
‫ﻭﺍﳉﻬﺎﻟﺔ‪ ...‬ﻭﺭﲟﺎ ﺃﳌـّﻮﺍ ﰲ ﺗﻘﺒﻴﺢ ﻣﺎ ﻭﺟﻬﺖ ﺇﻟﻴﻪ ﻭﺟﻬﱵ ﲟﺎ ﺗﺸﻤﺌﺰ ﻣﻨﻪ ﺍﻟﻘﻠﻮﺏ‪ ،‬ﺃﻭ ﺧﺮﺟﻮﺍ ﺑﺎﻟﻨﺴﺒﺔ‬
‫]ﱄ[ ﺇﱃ ﺑﻌﺾ ﺍﻟﻔﺮﻕ ﺍﳋﺎﺭﺟﺔ ﻋﻦ ﺍﻟﺴﻨﺔ ﺷﻬﺎﺩﺓ ﺳﺘﻜﺘﺐ ﻭﻳﺴﺄﻟﻮﻥ ﻋﻨﻬﺎ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪:‬‬
‫‪ -‬ﻓﺘﺎﺭﺓ ﻧﺴﺒﺖ ﺇﱃ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺍﻟﺪﻋﺎﺀ ﻻ ﻳﻨﻔﻊ ﻭﻻ ﻓﺎﺋﺪﺓ ﻓﻴﻪ ﻛﻤﺎ ﻳﻌﺰﻯ ﺇﱄ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﺑﺴـﺒﺐ‬
‫ﺃﱐ ﱂ ﺃﻟﺘﺰﻡ ﺍﻟﺪﻋﺎﺀ ‪‬ﻴﺌﺔ ﺍﻻﺟﺘﻤﺎﻉ ﰲ ﺃﺩﺑﺎﺭ ﺍﻟﺼﻼﺓ ﺣﺎﻟﺔ ﺍﻹﻣﺎﻣﺔ‪...‬‬
‫‪ -‬ﻭﺗﺎﺭﺓ ﻧﺴﺒﺖ ﺇﱃ ﺍﻟﺮﻓﺾ ﻭﺑﻐﺾ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﺑﺴﺒﺐ ﺃﱐ ﱂ ﺃﻟﺘﺰﻡ ﺫﻛﺮ ﺍﳋﻠﻔـﺎﺀ‬
‫ﺍﻟﺮﺍﺷﺪﻳﻦ ﻣﻨﻬﻢ ﰲ ﺍﳋﻄﺒﺔ ﻋﻠﻰ ﺍﳋﺼﻮﺹ‪...‬‬
‫‪ -‬ﻭﺗﺎﺭﺓ ﺃﺿﻴﻒ ﺇﱄ ﺍﻟﻘﻮﻝ ﲜﻮﺍﺯ ﺍﻟﻘﻴﺎﻡ ﻋﻠﻰ ﺍﻷﺋﻤﺔ ﻭﻣﺎ ﺃﺿﺎﻓﻮﻩ]ﺇﱄ[ ﺇﻻ ﻣﻦ ﻋﺪﻡ ﺫﻛﺮﻱ ﳍﻢ ﰲ‬
‫ﺍﳋﻄﺒﺔ‪...‬‬
‫‪ -‬ﻭﺗﺎﺭﺓ ﺃﲪﻞ ﻋﻠﻰ ﺍﻟﺘﺰﺍﻡ ﺍﳊﺮﺝ ﻭﺍﻟﺘﻨﻄﻊ ﰲ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺇﳕﺎ ﲪﻠﻬﻢ ﻋﻠﻰ ﺫﻟـﻚ ﺃﱐ ﺍﻟﺘﺰﻣـﺖ ﰲ‬
‫ﺍﻟﺘﻜﻠﻴﻒ ﻭﺍﻟﻔﺘﻴﺎ ﺍﳊﻤﻞ ﻋﻠﻰ ﻣﺸﻬﻮﺭ ﺍﳌﺬﻫﺐ ﺍﳌﻠﺘﺰﻡ ﻻ ﺃﺗﻌﺪﺍﻩ ﻭﻫﻢ ﻳﺘﻌﺪﻭﻧﻪ ﻭﻳﻔﺘـﻮﻥ ﲟـﺎ‬
‫ﻳﺴﻬﻞ ﻋﻠﻰ ﺍﻟﺴﺎﺋﻞ ﻭﻳﻮﺍﻓﻖ ﻫﻮﺍﻩ ﻭﺇﻥ ﻛﺎﻥ ﺷﺎﺫﺍ ﰲ ﺍﳌﺬﻫﺐ ﺍﳌﻠﺘﺰﻡ ﺃﻭ ﰲ ﻏﲑﻩ‪ ،‬ﻭﺃﺋﻤﺔ ﺃﻫـﻞ‬
‫ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﺧﻼﻑ ﺫﻟﻚ‪ ،‬ﻭﻟﻠﻤﺴﺄﻟﺔ ﺑﺴﻂ ﰲ ﻛﺘﺎﺏ ﺍﳌﻮﺍﻓﻘﺎﺕ‬
‫‪ -‬ﻭﺗﺎﺭﺓ ﻧﺴﺒﺖ ﺇﱃ ﻣﻌﺎﺩﺍﺓ ﺃﻭﻟﻴﺎﺀ ﺍﷲ ﻭﺳﺒﺐ ﺫﻟﻚ ﺃﱐ ﻋﺎﺩﻳﺖ ﺑﻌﺾ ﺍﻟﻔﻘﺮﺍﺀ ﺍﳌﺒﺘﺪﻋﲔ ﺍﳌﺨﺎﻟﻔﲔ‬
‫ﻟﻠﺴﻨﺔ ﺍﳌﻨﺘﺼﺒﲔ ﺑﺰﻋﻤﻬﻢ ﳍﺪﺍﻳﺔ ﺍﳋﻠﻖ‪ .‬ﻭﺗﻜﻠﻤﺖ ﻟﻠﺠﻤﻬﻮﺭ ﻋﻠﻰ ﲨﻠﺔ ﻣﻦ ﺃﺣﻮﺍﻝ ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ‬
‫ﻧﺴﺒﻮﺍ ﺃﻧﻔﺴﻬﻢ ﺇﱃ ﺍﻟﺼﻮﻓﻴﺔ ﻭﱂ ﻳﺘﺸﺒﻬﻮﺍ ‪‬ﻢ‬
‫‪ -‬ﻭﺗﺎﺭﺓ ﻧﺴﺒﺖ ﺇﱃ ﳐﺎﻟﻔﺔ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﺑﻨﺎﺀ ﻣﻨﻬﻢ ﻋﻠﻰ ﺃﻥ ﺍﳉﻤﺎﻋﺔ ﺍﻟﱵ ﺃﻣﺮ ﺑﺎﺗﺒﺎﻋﻬﺎ ﻭﻫـﻲ‬
‫ﺍﻟﻨﺎﺟﻴﺔ‪ :‬ﻣﺎ ﻋﻠﻴﻪ ﺍﻟﻌﻤﻮﻡ (ﺍﻩ ﺍﻻﻋﺘﺼﺎﻡ ﺝ‪/١‬ﺹ‪٢٧‬‬
‫ﻭﻗﺒﻞ ﺫﻟﻚ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪:‬‬
‫* ﺭﻭﺍﻓﺾ ﺑﺎﻟﺘﻔﻀﻴﻞ ﻋﻨﺪ ﺫﻭﻱ ﺍﳉﻬﻞ ( ‪.‬‬ ‫) ﺇﻥ ﳓﻦ ﻓﻀﻠﻨﺎ ﻋﻠﻴﺎ ﻓﺈﻧﻨــﺎ‬
‫* ﺭﻣﻴﺖ ﺑﻨﺼﺐ ﻋﻨﺪ ﺫﻛﺮﻱ ﻟﻠﻔﻀﻞ ( ‪.‬‬ ‫) ﻭﻓﻀﻞ ﺃﰊ ﺑﻜﺮ ﺇﺫﺍ ﻣﺎ ﺫﻛﺮﺗﻪ‬
‫ﲝﺒﻬﻤﺎ ﺣﱴ ﺃﻭﺳﺪ ﰲ ﺍﻟﺮﻣــﻞ ( ‪.‬‬ ‫) ﻓﻼ ﺯﻟﺖ ﺫﺍ ﺭﻓﺾ ﻭﻧﺼﺐ ﻛﻼﳘﺎ *‬
‫ﺍﻧﺘﻬﻰ‪ ،‬ﺫﻛﺮﻩ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺍﻟﺼﻮﺍﻋﻖ ﺍﶈﺮﻗﺔ )ﺝ ‪ / ١‬ﺹ ‪(١٩٣‬‬

‫ﻭﻣﺮﺍﺩﻱ ﻭﻣﻘﺼﺪﻱ ‪‬ﺬﺍ ﺍﻟﺒﺤﺚ ﺍﻟﺒﺎﺣﺜﻮﻥ ﺍﳌﺘﺠﺮﺩﻭﻥ‪ ،‬ﻻ ﺍﻟﺒﺎﺣﺜﻮﻥ ﺍﳌﺘﻌﺼـﺒﻮﻥ‪ ،‬ﻭﻻ ﺍﳌﺘﺠـﺮﺩﻭﻥ‬
‫ﺍﳋﺎﻣﻠﻮﻥ‪ ،‬ﻭﻻ ‪-‬ﻣﻦ ﺑﺎﺏ ﺃﻭﱃ‪ -‬ﺍﳌﺘﻌﺼﺒﻮﻥ ﺍﳋﺎﻣﻠﻮﻥ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﻗﺘﻴﺒﺔ ﰲ ﻣﻘﺪﻣﺔ ﻛﺘﺎﺑﻪ ﺍﻻﺧـﺘﻼﻑ ﰲ‬
‫ﺍﻟﻠﻔﻆ ﻭﺍﻟﺮﺩ ﻋﻠﻰ ﺍﳉﻬﻤﻴﺔ ﻭﺍﳌﺸﺒﻬﺔ ﺹ‪ ) :١٠‬ﻭﺳﻴﻮﺍﻓﻖ ﻗﻮﱄ ﻫﺬﺍ ﻣﻦ ﺍﻟﻨﺎﺱ ﺛﻼﺛﺔ‪:‬‬
‫‪ -‬ﺭﺟﻼ ﻣﻨﻘﺎﺩﺍ ﲰﻊ ﻗﻮﻣﺎ ﻳﻘﻮﻟﻮﻥ ﻓﻘﺎﻝ ﻛﻤﺎ ﻗﺎﻟﻮﺍ ﻻ ﻳﺮﻋﻮﻱ ﻭﻻ ﻳﺮﺟﻊ ﻷﻧﻪ ﱂ ﻳﻌﺘﻘﺪ ﺍﻷﻣﺮ ﺑﻨﻈﺮ‬
‫ﻓﲑﺟﻊ ﻋﻨﻪ ﺑﻨﻈﺮ‬

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 ‫‪ -‬ﻭﺭﺟﻼ ﺗﻄﻤﺢ ﺑﻪ ﻋﺰﺓ ﺍﻟﺮﻳﺎﺳﺔ ﻭﻃﺎﻋﺔ ﺍﻹﺧﻮﺍﻥ ﻭﺣﺐ ﺍﻟﺸﻬﺮﺓ ﻓﻠﻴﺲ ﻳﺮﺩ ﻋﺰﺗـﻪ ﻭﻻ ﻳـﺜﲏ‬
‫ﻋﻨﺎﻧﻪ ﺇﻻ ﺍﻟﺬﻱ ﺧﻠﻖ ﺇﻥ ﺷﺎﺀ‪ ،‬ﻷﻥ ﰲ ﺭﺟﻮﻋﻪ ﺇﻗﺮﺍﺭﻩ ﺑﺎﻟﻐﻠﻂ ﻭﺍﻋﺘﺮﺍﻓﻪ ﺑﺎﳉﻬﻞ ﻭﺗـﺄﰉ ﻋﻠﻴـﻪ‬
‫ﺍﻷﻧﻔﺔ‪ ،‬ﻭﰲ ﺫﻟﻚ ﺃﻳﻀﺎ ﺗﺸﺘﺖ ﲨﻊ ﻭﺍﻧﻘﻄﺎﻉ ﻧﻈﺎﻡ ﻭﺍﺧﺘﻼﻑ ﺇﺧﻮﺍﻥ ﻋﻘﺪ‪‬ﻢ ﻟـﻪ ﺍﻟﻨﺤﻠـﺔ‪،‬‬
‫ﻭﺍﻟﻨﻔﻮﺱ ﻻ ﺗﻄﻴﺐ ﺑﺬﻟﻚ ﺇﻻ ﻣﻦ ﻋﺼﻤﻪ ﺍﷲ ﻭﳒﺎﻩ‬
‫‪ -‬ﻭﺭﺟﻼ ﻣﺴﺘﺮﺷﺪﺍ ﻳﺮﻳﺪ ﺍﷲ ﺑﻌﻤﻠﻪ ﻻ ﺗﺄﺧﺬﻩ ﻓﻴﻪ ﻟﻮﻣﺔ ﻻﺋﻢ ﻭﻻ ﺗﺪﺧﻠﻪ ﻣﻦ ﻣﻔﺎﺭﻕﹴ ﻭﺣﺸﺔ ﻭﻻ‬
‫ﺗﻠﻔﺘﻪ ﻋﻦ ﺍﳊﻖ ﺃﻧﻔﺔ‪ ،‬ﻓﺈﱃ ﻫﺬﺍ ﺑﺎﻟﻘﻮﻝ ﻗﺼﺪﻧﺎ ﻭﺇﻳﺎﻩ ﺃﺭﺩﻧﺎ!( ﺍﻧﺘﻬﻰ‬

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 ‫ھﯿﻜﻠﺔ اﻟﺒﺤﺚ‬
‫ﻭﻗﺪ ﺟﻌﻠﺖ ﺍﳌﻮﺿﻮﻉ ﰲ ﺛﻼﺛﺔ ﳏﺎﻭﺭ‪:‬‬
‫ﺍﶈﻮﺭ ﺍﻷﻭﻝ‪ :‬ﰲ ﺗﺼﺤﻴﺢ ﺍﻟﺘﺼﻮﺭ ﻋﻦ ﺍﻵﺧﺮ‬
‫ﻭﻓﻴﻪ ﻣﺒﺤﺜﺎﻥ‪:‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﺗﺼﺤﻴﺢ ﺍﻟﻨﻘﻞ ﻋﻦ ﺍﻵﺧﺮ‬
‫ﻭﻓﻴﻪ ﻓﺮﻋﺎﻥ‪:‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ‪ :‬ﳕﺎﺫﺝ ﻣﻦ ﺍﻟﻨﻘﻞ ﺍﳋﺎﻃﺊ‬
‫ﻭﻓﻴﻪ ﻣﺴﺄﻟﺘﺎﻥ‪:‬‬
‫ﺍﻷﻭﱃ‪ :‬ﳕﺎﺫﺝ ﰲ ﺍﻷﺷﺨﺎﺹ‬
‫ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﳕﺎﺫﺝ ﰲ ﺍﻟﻄﻮﺍﺋﻒ ﻭﺍﻟﻔﺮﻕ‬
‫ﻭﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﱐ‪ :‬ﻣﻦ ﻭﺳﺎﺋﻞ ﺗﺼﺤﻴﺢ ﺍﻟﻨﻘﻞ ﻋﻦ ﺍﻵﺧﺮ‬
‫ﻭﻓﻴﻬﺎ ﻣﺴﺎﺋﻞ‪:‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻷﻭﱃ‪ :‬ﲤﺤﻴﺺ ﻣﺎ ﻳﻨﻘﻞ ﰲ ﻛﺘﺐ ﺍﻟﺘﺎﺭﻳﺦ ﻭﺍﻟﺘﺮﺍﺟﻢ ﻭﺍﻟﻔﺮﻕ‬
‫ﻭﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺍﻷﺧﺬ ﻣﻦ ﺍﳌﺼﺎﺩﺭ ﻻ ﺍﻟﻮﺳﺎﺋﻂ‬
‫ﻭﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﻋﺪﻡ ﺗﻌﻤﻴﻢ ﺍﳋﺎﺹ‬
‫ﻭﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ‪ :‬ﺗﺼﺤﻴﺢ ﺍﻟﻔﻬﻢ‬
‫ﻭﻓﻴﻪ ﻓﺮﻋﺎﻥ‪:‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ‪ :‬ﻟﻨﻔﻬﻢ ﺍﻵﺧﺮ ﻛﻤﺎ ﻳﺮﻳﺪ ﻻ ﻛﻤﺎ ﻧﺮﻳﺪ‬
‫ﻭﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﱐ‪ :‬ﳕﺎﺫﺝ ﻣﻦ ﺍﻟﻔﻬﻢ ﺍﳋﺎﻃﺊ‬
‫ﻭﻓﻴﻪ ﻣﺴﺄﻟﺘﺎﻥ‪:‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻷﻭﱃ‪ :‬ﳕﺎﺫﺝ ﰲ ﺍﻷﺷﺨﺎﺹ‬
‫ﻭﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﳕﺎﺫﺝ ﰲ ﺍﻟﻄﻮﺍﺋﻒ‬

‫ﺍﶈﻮﺭ ﺍﻟﺜﺎﱐ‪ :‬ﰲ ﺗﺼﺤﻴﺢ ﺍﳊﻜﻢ ﻋﻠﻰ ﺍﻵﺧﺮ‬

‫ﻭﻓﻴﻪ ﻣﺒﺎﺣﺚ‪:‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﺃﻧﻮﺍﻉ ﺍﳋﻼﻑ‬
‫ﻭﻓﻴﻬﺎ ﻓﺮﻭﻉ‪:‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ‪ :‬ﺧﻼﻑ ﺍﻟﺘﻨﻮﻉ‬
‫ﻭﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﱐ‪ :‬ﺍﳋﻼﻑ ﺍﻟﺸﻜﻠﻲ‬

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 ‫ﻭﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﳋﻼﻑ ﺍﳊﻘﻴﻘﻲ )ﺍﳌﻌﺘﱪ ﻭﻏﲑ ﺍﳌﻌﺘﱪ(‬
‫ﻭﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ‪ :‬ﻫﻞ ﻫﻨﺎﻙ ﻓﺮﻕ ﺑﲔ ﺍﳋﻄﺄ ﰲ ﺍﻻﻋﺘﻘﺎﺩ ﻭﺍﳋﻄﺄ ﰲ ﺍﻟﻌﻤﻞ؟‬
‫ﻭﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻣﱴ ﻳﻌﺬﺭ ﺍﳌﺨﺎﻟﻒ ﰲ ﺍﻻﻋﺘﻘﺎﺩ ﻭﺍﻟﻌﻤﻞ؟‬
‫ﻭﺍﳌﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ‪ :‬ﻣﺴﺄﻟﺔ ﺍﻟﺘﻜﻔﲑ‬
‫ﻭﻓﻴﻪ ﻓﺮﻭﻉ‪:‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ‪ :‬ﻓﺮ ﻣﻦ ﺍﻟﺘﻜﻔﲑ ﻓﺮﺍﺭﻙ ﻣﻦ ﺍﻷﺳﺪ‬
‫ﻭﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﱐ‪ :‬ﺟﻬﺎﺕ ﺍﻟﺘﻜﻔﲑ‬
‫ﻭﻓﻴﻪ ﻣﺴﺄﻟﺘﺎﻥ‪:‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻷﻭﱃ‪ :‬ﺍﻟﺘﻜﻔﲑ ﺍﻟﻮﺻﻔﻲ ﻭﺿﻮﺍﺑﻄﻪ‬
‫ﻭﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺍﻟﺘﻜﻔﲑ ﺍﻟﻌﻴﲏ ﻭﺿﻮﺍﺑﻄﻪ‬
‫ﻭﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﺘﻜﻔﲑ ﰲ ﻣﺴﺎﺋﻞ ﺍﻟﻌﻘﺎﺋﺪ‬
‫ﻭﺍﻟﻔﺮﻉ ﺍﻟﺮﺍﺑﻊ‪ :‬ﳕﺎﺫﺝ ﻣﻦ ﺍﻹﺳﺮﺍﻑ ﰲ ﺍﻟﺘﻜﻔﲑ‬
‫ﻭﻓﻴﻪ ﻣﺴﺄﻟﺘﺎﻥ‪:‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻷﻭﱃ ‪ :‬ﳕﺎﺫﺝ ﰲ ﺍﻷﺷﺨﺎﺹ‬
‫ﻭﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﳕﺎﺫﺝ ﰲ ﺍﻟﻄﻮﺍﺋﻒ‬
‫ﻭﺍﳌﺒﺤﺚ ﺍﳋﺎﻣﺲ‪ :‬ﺍﻻﻋﺘﺪﺍﻝ ﻭﺍﻟﺘﺠﺮﺩ ﻭﺍﻹﻧﺼﺎﻑ ﰲ ﺍﳊﻜﻢ ﻋﻠﻰ ﺍﻵﺧﺮ‬
‫ﻭﻓﻴﻪ ﻓﺮﻭﻉ‪:‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ‪ :‬ﳕﺎﺫﺝ ﻣﻦ ﺍﻟﺘﺎﺭﻳﺦ ﻋﻠﻰ ﺍﻷﺣﻜﺎﻡ ﺍﳉﺎﺋﺮﺓ‬
‫ﻭﻓﻴﻪ ﻣﺴﺄﻟﺘﺎﻥ‪:‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻷﻭﱃ‪ :‬ﳕﺎﺫﺝ ﰲ ﺍﻷﺷﺨﺎﺹ‬
‫ﻭﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﳕﺎﺫﺝ ﰲ ﺍﳌﺴﺎﺋﻞ‬
‫ﻭﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﱐ‪ :‬ﺩﻭﺭ ﺍﻟﺒﻴﺌﺔ ﻭﺍﳌﻨﺸﺄ ﰲ ﺍﳊﻜﻢ ﻋﻠﻰ ﺍﻵﺧﺮ ﺳﻠﺒﺎ ﻭﺇﳚﺎﺑﺎ‬
‫ﻭﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﳊﻖ ﺃﺣﻖ ﺃﻥ ﻳﺘﺒﻊ‬
‫ﻭﺍﻟﻔﺮﻉ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﺍﳊﻖ ﺧﲑ ﻣﻦ ﺍﻟﺘﻤﺎﺩﻱ ﰲ ﺍﻟﺒﺎﻃﻞ‬
‫ﻭﺍﳌﺒﺤﺚ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺇﺷﻜﺎﻻﺕ ﰲ ﺣﺪﻳﺚ ﺍﻓﺘﺮﺍﻕ ﺍﻷﻣﺔ‬
‫ﻭﻓﻴﻪ ﻓﺮﻭﻉ‪:‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ‪ :‬ﺇﺷﻜﺎﻻﺕ ﰲ ﺭﻭﺍﻳﺎﺕ ﺣﺪﻳﺚ ﺍﻻﻓﺘﺮﺍﻕ‬
‫ﻭﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﱐ‪ :‬ﺇﺷﻜﺎﻻﺕ ﰲ ﻣﻀﻤﻮﻥ ﺣﺪﻳﺚ ﺍﻻﻓﺘﺮﺍﻕ‬
‫ﻭﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺇﺷﻜﺎﻝ ﻓﻬﻢ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ‬

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 ‫ﻭﺍﻟﻔﺮﻉ ﺍﻟﺮﺍﺑﻊ‪ :‬ﻣﻦ ﻫﻲ ﺍﻟﻔﺮﻗﺔ ﺍﻟﻨﺎﺟﻴﺔ ؟‬

‫ﺍﶈﻮﺭ ﺍﻟﺜﺎﻟﺚ‪ :‬ﰲ ﺗﺼﺤﻴﺢ ﺍﳌﻌﺎﻣﻠﺔ ﻣﻊ ﺍﻵﺧﺮ‬

‫ﻭﻓﻴﻪ ﻣﺒﺎﺣﺚ‪:‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﻻ ﺇﻧﻜﺎﺭ ﰲ ﻣﺴﺎﺋﻞ ﺍﳋﻼﻑ‬
‫ﻭﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ‪ :‬ﺍﳌﻨﻬﺞ ﺍﻟﺸﺮﻋﻲ ﰲ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﳌﺨﺎﻟﻒ‬
‫ﻭﻓﻴﻪ ﻓﺮﻭﻉ‪:‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ‪ :‬ﺍﳌﻨﻬﺞ ﺍﻟﻘﺮﺁﱐ ﰲ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﳌﺨﺎﻟﻒ‬
‫ﻭﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﱐ‪ :‬ﺍﳍﺪﻱ ﺍﻟﻨﺒﻮﻱ ﰲ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﳌﺨﺎﻟﻒ‬
‫ﻭﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﳍﺠﺮ ﻭﺍﻟﺸﺪﺓ ﺑﲔ ﺍﻟﺸﺮﻉ ﻭﺍﻟﻮﺍﻗﻊ‬
‫ﻭﺍﳌﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ‪ :‬ﳕﺎﺫﺝ ﻣﺸﺮﻗﺔ ﻭﳕﺎﺫﺝ ﻣﻈﻠﻤﺔ ﻣﻦ ﺍﻟﺘﺎﺭﻳﺦ ﰲ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﳌﺨﺎﻟﻒ‬
‫ﻭﻓﻴﻪ ﻓﺮﻋﺎﻥ‪:‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ‪ :‬ﳕﺎﺫﺝ ﻣﺸﺮﻗﺔ ﰲ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﳌﺨﺎﻟﻒ‬
‫ﻭﻓﻴﻪ ﻣﺴﺄﻟﺘﺎﻥ‪:‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻷﻭﱃ‪ :‬ﳕﺎﺫﺝ ﰲ ﺍﻷﺷﺨﺎﺹ‬
‫ﻭﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﳕﺎﺫﺝ ﰲ ﺍﻟﻄﻮﺍﺋﻒ‬
‫ﻭﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﱐ‪ :‬ﳕﺎﺫﺝ ﻣﻈﻠﻤﺔ ﰲ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﳌﺨﺎﻟﻒ‬
‫ﻭﻓﻴﻪ ﻣﺴﺄﻟﺘﺎﻥ ‪:‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻷﻭﱃ‪ :‬ﳕﺎﺫﺝ ﰲ ﺍﻷﺷﺨﺎﺹ‬
‫ﻭﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﳕﺎﺫﺝ ﰲ ﺍﻟﻄﻮﺍﺋﻒ‬
‫ﻭﺍﳌﺒﺤﺚ ﺍﳋﺎﻣﺲ‪ :‬ﻫﻮ ﲰﺎﻛﻢ ﺍﳌﺴﻠﻤﲔ‬
‫ﻭﻓﻴﻪ ﻓﺮﻋﺎﻥ‪:‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ‪ :‬ﻋﺪﻡ ﺍﻟﺘﻔﺮﻳﻖ ﰲ ﺍﳊﻘﻮﻕ ﺍﻹﺳﻼﻣﻴﺔ ﲝﺴﺐ ﺍﳌﺬﺍﻫﺐ‬
‫ﻭﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﱐ‪ :‬ﺍﻟﻘﻮﺍﺳﻢ ﺍﳌﺸﺘﺮﻛﺔ ﺑﲔ ﺍﳌﺬﺍﻫﺐ ﺍﻹﺳﻼﻣﻴﺔ ﻛﺜﲑ‬
‫ﻭﺍﳌﺒﺤﺚ ﺍﻟﺴﺎﺩﺱ‪ :‬ﻟﻨﺘﻌﺎﻭﻥ ﻓﻴﻤﺎ ﺍﺗﻔﻘﻨﺎ ﻋﻠﻴﻪ‬
‫ﻭﺍﳌﺒﺤﺚ ﺍﻟﺴﺎﺑﻊ‪ :‬ﲡﻨﺐ ﺍﻹﺭﻫﺎﺏ ﺍﻟﻔﻜﺮﻱ ﻭﺭﺩﻭﺩ ﺍﻷﻓﻌﺎﻝ‬

‫ﰒ ﺍﳋﺎﲤﺔ‪:‬‬

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 ‫ﻭﻓﻴﻬﺎ ﻣﺴﺎﺋﻞ‪:‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻷﻭﱃ‪ :‬ﺩﻭﺭ ﺍﻟﺴﻠﻮﻙ ﻭﺍﻟﺘﺰﻛﻴﺔ ﰲ ﺗﺼﺤﻴﺢ ﺍﻟﺘﺼﻮﺭ ﻭﺍﳊﻜﻢ ﻭﺍﳌﻌﺎﻣﻠﺔ‬
‫ﻭﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺃﳘﻴﺔ ﺍﳊﻮﺍﺭ ﻭﺩﻭﺭﻩ ﰲ ﺗﺼﺤﻴﺢ ﺍﻟﺘﺼﻮﺭ ﻭﺍﳊﻜﻢ ﻭﺍﳌﻌﺎﻣﻠﺔ‬
‫ﻭﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺍﻟﺘﻘﺮﻳﺐ ﺑﲔ ﺍﳌﺬﺍﻫﺐ ﺍﻹﺳﻼﻣﻴﺔ‬
‫ﻭﺍﳌﺴﺄﻟﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﺩﻭﺭ ﺍﳊﻜﺎﻡ ﻭﺍﻟﺴﺎﺳﺔ ﰲ ﺍﻷﻟﻔﺔ ﻭﺍﻟﻔﺮﻗﺔ‬
‫ﻭﺍﳌﺴﺄﻟﺔ ﺍﳋﺎﻣﺴﺔ‪ :‬ﻧﺪﺍﺀ ﺇﱃ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﺪﻋﺎﺓ ﻭﺍﳌﻔﻜﺮﻳﻦ ﻭﺍﳌﺼﻠﺤﲔ ﻭﻋﺎﻣﺔ ﺍﳌﺴﻠﻤﲔ‬

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 ‫ﺑﯿﻦ ﯾﺪي اﻟﺒﺤﺚ ‪ :‬وﻻ ﯾﺰاﻟﻮن ﻣﺨﺘﻠﻔﯿﻦ‬
‫ﺇﻥ ﻭﺟﻮﺩ ﺍﻟﻔﺮﻭﻕ ﺍﻟﻔﻜﺮﻳﺔ ﺑﲔ ﻣﺬﺍﻫﺐ ﺍﳌﺴﻠﻤﲔ ‪-‬ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﻭﺍﻟﻔﻘﻪ ﻭﺍﻟﺪﻋﻮﺓ‪ -‬ﺃﻣﺮ ﻭﺍﻗﻊ ﻭﺇﻧﻜﺎﺭﻩ ﻳﻌﺪ‬
‫ﺳﻔﺴﻄﺔ‪ ،‬ﻭﻟﻴﺲ ﻣﺮﺍﺩﻧﺎ ﻫﻮ ﺇﻧﻜﺎﺭ ﻭﺟﻮﺩ ﺗﻠﻚ ﺍﻟﻔﺮﻭﻕ‪ ،‬ﺃﻭ ﺍﻻﺩﻋﺎﺀ ﺃ‪‬ﺎ ﻛﻠﻬﺎ ﻓﺮﻋﻴـﺔ‪ ،‬ﻭﻻ ﻣﺮﺍﺩﻧـﺎ ﺃﻥ‬
‫ﻳﺘﻨﺎﺯﻝ ﺍﻟﺒﻌﺾ ﻋﻦ ﻣﺬﻫﺒﻪ ﺑﻐﲑ ﻗﻨﺎﻋﺔ‪ ،‬ﻭﻟﻴﺲ ﺍﳌﺮﺍﺩ ﺃﻳﻀﺎ ﻫﻮ ﺗﻮﺣﻴﺪ ﺍﻷﻣﺔ ﻋﻠﻰ ﺭﺃﻱ ﻭﺍﺣﺪ )ﻓﻘﻬـﻲ ﺃﻭ‬
‫ﻋﻘﺪﻱ ﺃﻭ ﺩﻋﻮﻱ(‪ ،‬ﻓﻬﺬﺍ ﻣﺴﺘﺤﻴﻞ ﻷﺳﺒﺎﺏ ﻛﺜﲑﺓ ﻣﻨﻬﺎ ﺍﺧﺘﻼﻑ ﺍﻷﻓﻬﺎﻡ ﻭﺍﳌﺪﺍﺭﻙ ﻭﺍﳌﻴﻮﻝ ﻭﺍﻟﻌﻘـﻮﻝ‪،‬‬
‫ﻭﻷﻥ ﺍﻹﺭﺍﺩﺓ ﺍﻹﳍﻴﺔ ﺍﻗﺘﻀﺖ ﺃﻧﻪ‪ ) :‬ﻭﻻ ﻳﺰﺍﻟﻮﻥ ﳐﺘﻠﻔﲔ‪ (...‬ﺍﻵﻳﺔ‬
‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﻟﻐﺰﺍﱄ‪) :‬ﺇﻥ ﺍﺧﺘﻼﻑ ﺍﻟﻌﻘﻮﻝ ﺃﻣﺮ ﻃﺒﻴﻌﻲ ﻭﻣﻦ ﺍﻟﻌﺴﲑ ﲨﻊ ﺍﻟﻨﺎﺱ ﻋﻠـﻰ ﻣـﺬﻫﺐ‬
‫ﻭﺍﺣﺪ ﰲ ﺍﻟﻔﻜﺮ ﻭﺍﻻﺳﺘﻨﺘﺎﺝ‪ ،‬ﻭﺗ‪‬ﺼ‪‬ﻮ‪‬ﺭ‪ !‬ﺃﻥ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﳝﻜﻦ ﲨﻌﻬﺎ ﺃﻭ ﻛﺎﻥ ﳝﻜﻦ ﲨﻌﻬـﺎ ﻋﻠـﻰ‬
‫ﻭﺟﻬﺔ ﻧﻈﺮ ﻭﺍﺣﺪﺓ ﰲ ﻓﻬﻢ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻮﺍﺭﺩﺓ ﺷﻲﺀ ﻣﺴﺘﺤﻴﻞ ﺃﻭ ﻗﺮﻳﺐ ﻣﻦ ﺍﳌﺴﺘﺤﻴﻞ( ﺍﻩ ﺩﺳﺘﻮﺭ ﺍﻟﻮﺣﺪﺓ‬
‫ﺍﻟﺜﻘﺎﻓﻴﺔ ﺹ‪٥٣‬‬
‫ﻭﻗﺒﻠﻪ ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﰲ ﺍﻟﺼﻮﺍﻋﻖ ﺍﳌﺮﺳﻠﺔ ﺝ‪/٢‬ﺹ‪) :٥١٩‬ﻭﻭﻗﻮﻉ ﺍﻻﺧﺘﻼﻑ ﺑﲔ ﺍﻟﻨﺎﺱ ﺃﻣﺮ ﺿﺮﻭﺭﻱ‬
‫ﻻ ﺑﺪ ﻣﻨﻪ ﻟﺘﻔﺎﻭﺕ ﺇﺭﺍﺩ‪‬ﻢ ﻭﺃﻓﻬﺎﻣﻬﻢ ﻭﻗﻮﻯ ﺇﺩﺭﺍﻛﻬﻢ‪ ،‬ﻭﻟﻜﻦ ﺍﳌﺬﻣﻮﻡ ﺑﻐﻲ ﺑﻌﻀـﻬﻢ ﻋﻠـﻰ ﺑﻌـﺾ‬
‫ﻭﻋﺪﻭﺍﻧﻪ‪ ،‬ﻭﺇﻻ ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻻﺧﺘﻼﻑ ﻋﻠﻰ ﻭﺟﻪ ﻻ ﻳﺆﺩﻱ ﺇﱃ ﺍﻟﺘﺒﺎﻳﻦ ﻭﺍﻟﺘﺤﺰﺏ ﻭﻛﻞ ﻣﻦ ﺍﳌﺨـﺘﻠﻔﲔ‬
‫ﻗﺼﺪﻩ ﻃﺎﻋﺔ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﱂ ﻳﻀﺮ ﺫﻟﻚ ﺍﻻﺧﺘﻼﻑ ﻓﺈﻧﻪ ﺃﻣﺮ ﻻ ﺑﺪ ﻣﻨﻪ ﰲ ﺍﻟﻨﺸﺄﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ‪(...‬ﺍﻩ‬
‫ﺑﻞ ﻣﺮﺍﺩﻧﺎ ﺃﻥ ﻧﻘﻮﻝ‪ :‬ﺇﻥ ﺍﻟﻄﺮﻳﻖ ﺇﱃ ﺍﻷﻟﻔﺔ ﺍﻹﺳﻼﻣﻴﺔ ﳝﺮ ﺑﺜﻼﺙ ﻣﺮﺍﺣﻞ‪:‬‬
‫ﺍﳌﺮﺣﻠﺔ ﺍﻷﻭﱃ‪ :‬ﺗﺼﺤﻴﺢ ﺍﻟﺘﺼﻮﺭ‪ :‬ﺑﺄﻥ ﻧﺘﺼﻮﺭ ﺍﻵﺧﺮﻳﻦ ‪-‬ﺍﳌﺨﺎﻟﻔﲔ ﻟﻨﺎ ﰲ ﺍﳌﺬﻫﺐ‪ -‬ﺍﻟﺘﺼﻮﺭ ﺍﻟﺼﺤﻴﺢ‬
‫ﻷﻥ ﻛﺜﲑﺍ ﻣﻦ ﺍﳌﺴﺎﺋﻞ ﺍﳌﺨﺘﻠﻒ ﻓﻴﻬﺎ ﱂ ﻳﺘﺼﻮﺭﻫﺎ ﺑﻌﻀﻨﺎ ﻋﻦ ﺑﻌﺾ ﺍﻟﺘﺼﻮﺭ ﺍﻟﺼﺤﻴﺢ‬
‫ﻭﺍﳌﺮﺣﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺗﺼﺤﻴﺢ ﺍﳊﻜﻢ‪ :‬ﺑﺄﻥ ﳓﻜﻢ ﻋﻠﻰ ﺍﳌﺴﺎﺋﻞ ﺍﳌﺨﺘﻠﻒ ﻓﻴﻬﺎ ﻭﻋﻠـﻰ ﺃﺻـﺤﺎ‪‬ﺎ ﺍﳊﻜـﻢ‬
‫ﺍﻟﺼﺤﻴﺢ ﻷﻥ ﻛﺜﲑﺍ ﻣﻦ ﺍﳌﺴﺎﺋﻞ ﺍﳌﺨﺘﻠﻒ ﻓﻴﻬﺎ ﱂ ﳛﻜﻢ ﺑﻌﻀﻨﺎ ﻋﻠﻰ ﺑﻌﺾ ﻓﻴﻬﺎ ﺍﳊﻜﻢ ﺍﻟﺼﺤﻴﺢ‬
‫ﻭﺍﳌﺮﺣﻠﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺗﺼﺤﻴﺢ ﺍﳌﻌﺎﻣﻠﺔ‪ :‬ﺑﺄﻥ ﻧﺘﻌﺎﻣﻞ ﻣﻊ ﺍﳌﺨﺎﻟﻔﲔ ﻟﻨﺎ ﰲ ﺍﳌﺬﻫﺐ ﺍﻟﺘﻌﺎﻣﻞ ﺍﻟﺼﺤﻴﺢ ﻷﻧﻨـﺎ ﰲ‬
‫ﻛﺜﲑ ﻣﻦ ﺍﻷﺣﻴﺎﻥ ﻻ ﻳﺘﻌﺎﻣﻞ ﺑﻌﻀﻨﺎ ﻣﻊ ﺑﻌﺾ ﺍﻟﺘﻌﺎﻣﻞ ﺍﻟﺼﺤﻴﺢ‬
‫ﻓﺈﺫﺍ ﺗﺼﻮ‪‬ﺭ‪‬ﻧﺎ ﺍﻵﺧﺮﻳﻦ ﺍﻟﺘﺼﻮﺭ ﺍﻟﺼﺤﻴﺢ ﻓﺴﻴﺘﺒﲔ ﺃﻥ ﻫﻨﺎﻙ ﻣﺎ ﻫﻮ ﻏﲑ ﺻﺤﻴﺢ ﰲ ﺍﻟﻨﺴـﺒﺔ ﺃﺻـﻼ‪ ،‬ﻭﺃﻥ‬
‫ﺑﻌﺾ ﺍﳌﺴﺎﺋﻞ ﺃﺳﻲﺀ ﻓﻬﻤﻪ‪ ،‬ﻭﺑﻌﻀﻬﺎ ﻋﻤﻢ ﻓﻴﻪ ﺍﳋﺎﺹ‪ ،‬ﻭﺑﻌﻀﻬﺎ ﺷﻜﻠﻲ ﺻﻮﺭﻱ ﻻ ﺣﻘﻴﻘﻲ‬
‫ﻭﺇﺫﺍ ﻋﺮﻓﻨﺎ ﺍﳊﻜﻢ ﺍﻟﺼﺤﻴﺢ ﻋﻠﻰ ﺍﳌﺴﺎﺋﻞ ﺍﻟﱵ ﺧﺎﻟﻒ ﻓﻴﻬﺎ ﺍﻵﺧﺮﻭﻥ ﻓﺴﻴﺘﺒﲔ ﻟﻨﺎ ﺃﻥ ﻛﺜﲑﺍ ﻣﻦ ﺍﳌﺴﺎﺋﻞ ﺍﻟﱵ‬
‫ﻛﻨﺎ ﻧﻈﻨﻬﺎ ﺃﺻﻠﻴﺔ ﻫﻲ ﻓﺮﻋﻴﺔ‪ ،‬ﻭﺃﻥ ﻛﺜﲑﺍ ﻣﻦ ﺍﳌﺴﺎﺋﻞ ﺣﺼﻞ ﺍﻟﺘﺠﺎﻭﺯ ﰲ ﺍﳊﻜﻢ ﻋﻠﻴﻬﺎ ﻭﻋﻠﻰ ﺃﺻﺤﺎ‪‬ﺎ‬
‫ﻭﺇﺫﺍ ﻋﺮﻓﻨﺎ ﺍﻟﺘﻌﺎﻣﻞ ﺍﻟﺼﺤﻴﺢ ﻣﻊ ﺍﻵﺧﺮﻳﻦ ﻓﺴﻴﺘﺒﲔ ﻟﻨﺎ ﺃﻧﻨﺎ ﻗﺪ ﺃﺳﺄﻧﺎ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻌﻬﻢ‪ ،‬ﻭﺧﺎﻟﻔﻨـﺎ ﺍﳌﻨـﻬﺞ‬
‫ﺍﻟﻘﺮﺁﱐ ﻭﺍﳍﺪﻱ ﺍﻟﻨﺒﻮﻱ ﰲ ﺫﻟﻚ‬

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 ‫ﺃﻋﻴﺪ ﻭﺃﻛﺮﺭ ﻓﺄﻗﻮﻝ‪ :‬ﻟﻴﺲ ﺍﳌﺮﺍﺩ ﻫﻮ ﺇﻧﻜﺎﺭ ﻭﺟﻮﺩ ﺍﻟﻔﻮﺍﺭﻕ ﺑﲔ ﺍﻟﻄﻮﺍﺋﻒ‪ ،‬ﻭﻻ ﺍﺩﻋﺎﺀ ﻓﺮﻋﻴﺘﻬﺎ ﻛﻠﻬﺎ‪،‬‬
‫ﻭﻻ ﺍﻟﺘﻨﺎﺯﻝ ﻋﻦ ﺍﳌﺬﺍﻫﺐ‪ ،‬ﻭﻻ ﺗﻮﺣﻴﺪ ﺍﻷﻣﺔ ﻋﻠﻰ ﺭﺃﻱ ﻭﺍﺣﺪ‪ ،‬ﺑﻞ ﺍﳌﺮﺍﺩ ﻫﻮ ﺗﺼﺤﻴﺢ ﺗﺼـﻮﺭ ﺗﻠـﻚ‬
‫ﺍﻟﻔﻮﺍﺭﻕ ﻭﺗﺼﺤﻴﺢ ﺍﳊﻜﻢ ﻋﻠﻴﻬﺎ ﻭﺗﺼﺤﻴﺢ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺃﺻﺤﺎ‪‬ﺎ‪ ،‬ﻭﻟﺬﺍ ﻗﻠﻨﺎ ﰲ ﻋﻨـﻮﺍﻥ ﺍﻟﺒﺤـﺚ‪:‬‬
‫ﺍﻟﻄﺮﻳﻖ ﺇﱃ ﺍﻷﻟﻔﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻷﻥ ﺍﻷﻟﻔﺔ ﻻ ﺗﺘﻌﺎﺭﺽ ﻣﻊ ﺍﻟﺘﻌﺪﺩ‪ ،‬ﻭﱂ ﻧﻘﻞ ﺇﱃ ﺍﻟﻮﺣﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻷﻥ‬
‫ﲢﻘﻴﻖ ﺍﻟﻮﺣﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺃﻣﺮ ﻣﺴﺘﺤﻴﻞ‪ ،‬ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ ﺍﳌﻘﺼﻮﺩ ﺑﺎﻟﻮﺣﺪﺓ ﻫﻮ ﻭﺣﺪﺓ ﺍﻟﻘﻠﻮﺏ ﻻ ﻭﺣﺪﺓ‬
‫ﺍﻵﺭﺍﺀ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺃﻭﺍﻥ ﺍﻟﺸﺮﻭﻉ ﰲ ﺍﳌﺮﺍﺩ‪:‬‬

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 ‫ﺍﶈﻮﺭ ﺍﻷﻭﻝ‪:‬‬
‫ﺗﺼﺤﻴﺢ ﺍﻟﺘﺼﻮﺭ ﻋﻦ ﺍﻵﺧﺮ‬
‫ﻭﻓﻴﻪ ﻣﺒﺤﺜﺎﻥ‪:‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﺗﺼﺤﻴﺢ ﺍﻟﻨﻘﻞ ﻋﻦ ﺍﻵﺧﺮ‬
‫ﻭﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ‪ :‬ﺗﺼﺤﻴﺢ ﺍﻟﻔﻬﻢ ﻋﻦ ﺍﻵﺧﺮ‬

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 ‫اﻟﻤﺤﻮر اﻷول‪ :‬ﺗﺼﺤﯿﺢ اﻟﺘﺼﻮر ﻋﻦ اﻵﺧﺮ‬
‫اﻟﻤﺒﺤﺚ اﻷول‪ :‬ﺗﺼﺤﯿﺢ اﻟﻨﻘﻞ‬
‫ﺗﺼﺤﻴﺢ ﺍﻟﺘﺼﻮﺭ ﻟﻪ ﺭﻛﻨﺎﻥ‪ :‬ﺍﻷﻭﻝ‪ :‬ﺗﺼﺤﻴﺢ ﺍﻟﻨﻘﻞ‪ ،‬ﻭﺍﻟﺜﺎﱐ‪ :‬ﺗﺼﺤﻴﺢ ﺍﻟﻔﻬﻢ‪ ،‬ﻭﻟﻨﺒﺪﺃ ﺑﺎﳊﺪﻳﺚ ﻋﻦ ﺍﻟﺮﻛﻦ‬
‫ﺍﻷﻭﻝ )ﺗﺼﺤﻴﺢ ﺍﻟﻨﻘﻞ( ﰲ ﺍﻟﻔﺮﻭﻉ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬

‫اﻟﻔﺮع اﻷول‪ :‬ﻧﻤﺎذج ﻣﻦ اﻟﻨﻘﻞ اﻟﺨﺎﻃﺊ‬

‫اﻟﻤﺴﺄﻟﺔ اﻷوﻟﻰ‪ :‬ﻧﻤﺎذج ﻣﻦ اﻟﻨﻘﻞ اﻟﺨﺎﻃﺊ ﻓﻲ اﻷﺷﺨﺎص‬
‫ﻭﺳﻨﺬﻛﺮ ﺑﻌﺾ ﺍﻷﻣﺜﻠﺔ ﻭﺍﻟﻨﻤﺎﺫﺝ ﻣﻦ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻹﺳﻼﻣﻲ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﱰﻟﻖ ﺍﳋﻄﲑ ﻭﻟﻴﺲ ﺍﳌﺮﺍﺩ ﻫﻮ ﺍﻟﺘﻘﺼﻲ‬
‫ﺑﻞ ﻭﻻ ﺍﻹﻛﺜﺎﺭ‪ ،‬ﻭﺇﻻ ﻟﻄﺎﻝ ﺑﻨﺎ ﺍﳌﻘﺎﻡ ﻓﺬﻟﻚ ﳛﺘﺎﺝ ﺇﱃ ﺟﺰﺀ ﻣﻔﺮﺩ‪ ،‬ﻓﻤﻦ ﺫﻟﻚ‪:‬‬

‫اﻟﻨﻤﻮذج اﻷول‪ :‬أﺑﻮ ﺣﻨﯿﻔﺔ واﻷوزاﻋﻲ‬

‫ﺭﻭﻯ ﺍﳋﻄﻴﺐ ﺍﻟﺒﻐﺪﺍﺩﻱ ﰲ ﺗﺎﺭﳜﻪ ‪ ٣٣٨/١٣‬ﺑﺴﻨﺪﻩ ﺇﱃ‪ ) :‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﳌﺒﺎﺭﻙ ﻗﺎﻝ‪ :‬ﻗﺪﻣﺖ ﺍﻟﺸﺎﻡ ﻋﻠﻰ‬
‫ﺍﻷﻭﺯﺍﻋﻲ ﻓﺮﺃﻳﺘﻪ ﺑﺒﲑﻭﺕ ﻓﻘﺎﻝ ﱄ‪ :‬ﻳﺎ ﺧﺮﺍﺳﺎﱐ ﻣﻦ ﻫﺬﺍ ﺍﳌﺒﺘﺪﻉ ﺍﻟﺬﻱ ﺧﺮﺝ ﺑﺎﻟﻜﻮﻓﺔ ﻳﻜﲎ ﺃﺑﺎ ﺣﻨﻴﻔﺔ؟!‬
‫ﻓﺮﺟﻌﺖ ﺇﱃ ﺑﻴﱵ ﻓﺄﻗﺒﻠﺖ ﻋﻠﻰ ﻛﺘﺐ ﺃﰊ ﺣﻨﻴﻔﺔ ﻓﺄﺧﺮﺟﺖ ﻣﻨﻬﺎ ﻣﺴﺎﺋﻞ ﻣﻦ ﺟﻴﺎﺩ ﺍﳌﺴﺎﺋﻞ ﻭﺑﻘﻴـﺖ ﰲ‬
‫ﺫﻟﻚ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻓﺠﺌﺖ ﻳﻮﻡ ﺍﻟﺜﺎﻟﺚ ﻭﻫﻮ ﻣﺆﺫﻥ ﻣﺴﺠﺪﻫﻢ ﻭﺇﻣﺎﻣﻬﻢ ﻭﺍﻟﻜﺘﺎﺏ ﰲ ﻳﺪﻱ‬
‫ﻓﻘﺎﻝ‪ :‬ﺃﻱ ﺷﻲﺀ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ؟ ﻓﻨﺎﻭﻟﺘﻪ ﻓﻨﻈﺮ ﰲ ﻣﺴﺄﻟﺔ ﻣﻨﻬﺎ ﻭﻗﹼﻌﺖ ﻋﻠﻴﻬﺎ‪ :‬ﻗﺎﻝ ﺍﻟﻨﻌﻤﺎﻥ‪ ،‬ﻓﻤﺎ ﺯﺍﻝ ﻗﺎﺋﻤﺎ‬
‫ﺑﻌﺪ ﻣﺎ ﺃﺫﻥ ﺣﱴ ﻗﺮﺃ ﺻﺪﺭﺍ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﰒ ﻭﺿﻊ ﺍﻟﻜﺘﺎﺏ ﰲ ﻛﻤﻪ ﰒ ﺃﻗﺎﻡ ﻭﺻﻠﻰ ﰒ ﺃﺧﺮﺝ ﺍﻟﻜﺘﺎﺏ ﺣﱴ‬
‫ﺃﺗﻰ ﻋﻠﻴﻬﺎ ﻓﻘﺎﻝ ﱄ‪ :‬ﻳﺎ ﺧﺮﺍﺳﺎﱐ ﻣﻦ ﺍﻟﻨﻌﻤﺎﻥ ﺑﻦ ﺛﺎﺑﺖ ﻫﺬﺍ؟ ﻗﻠﺖ‪ :‬ﺷﻴﺦ ﻟﻘﻴﺘﻪ ﺑﺎﻟﻌﺮﺍﻕ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻫﺬﺍ ﻧﺒﻴﻞ‬
‫ﻣﻦ ﺍﳌﺸﺎﻳﺦ ﺍﺫﻫﺐ ﻓﺎﺳﺘﻜﺜﺮ ﻣﻨﻪ‪ ،‬ﻗﻞ ‪ :‬ﻫﺬﺍ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﺍﻟﺬﻱ ‪‬ﻴﺖ ﻋﻨﻪ!! ( ﺍﻩ‬
‫ﻭﰲ ﺭﻭﺍﻳﺔ ﺃﺧﺮﻯ ﺫﻛﺮﻫﺎ ﺍﻟﻜﺎﻧﺪﻫﻠﻮﻱ ﰲ ﺷﺮﺣﻪ ﻋﻠﻰ ﺍﳌﻮﻃﺄ ‪) :٨٨/١‬ﺃﻥ ﺍﺑﻦ ﺍﳌﺒﺎﺭﻙ ﻗﺎﻝ‪ :‬ﰒ ﺍﻟﺘﻘﻴﻨـﺎ‬
‫ﲟﻜﺔ ﻓﺮﺃﻳﺖ ﺍﻷﻭﺯﺍﻋﻲ ﳚﺎﺭﻱ ﺃﺑﺎ ﺣﻨﻴﻔﺔ ﰲ ﺗﻠﻚ ﺍﳌﺴﺎﺋﻞ ﻭﺍﻹﻣﺎﻡ ﻳﻜﺸﻒ ﻟﻪ ﺑﺄﻛﺜﺮ ﳑﺎ ﻛﺘﺒﺖ ﻋﻨﻪ‬
‫ﻓﻠﻤﺎ ﺍﻓﺘﺮﻗﻨﺎ ﻗﻠﺖ ﻟﻸﻭﺯﺍﻋﻲ‪ :‬ﻛﻴﻒ ﺭﺃﻳﺘﻪ؟ ﻗﺎﻝ ‪:‬ﻏﺒﻄﺖ ﺍﻟﺮﺟﻞ ﺑﻜﺜﺮﺓ ﻋﻠﻤﻪ ﻭﻭﻓﻮﺭ ﻋﻘﻠﻪ ﻭﺃﺳﺘﻐﻔﺮ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﻟﻘﺪ ﻛﻨﺖ ﰲ ﻏﻠﻂ ﻇﺎﻫﺮ‪ ،‬ﺍﻟﺰﻡ ﺍﻟﺮﺟﻞ ﻓﺈﻧﻪ ﲞﻼﻑ ﻣﺎ ﺑﻠﻐﲏ ﻋﻨﻪ!(ﺍﻩ‬
‫ﻟﻘﺪ ﻛﺎﻥ ﺍﻹﻭﺯﺍﻋﻲ –ﻋﻠﻰ ﺟﻼﻟﺘﻪ‪ -‬ﻗﺒﻞ ﺃﻥ ﻳﻌﺮﻑ ﺣﺎﻝ ﺃﰊ ﺣﻨﻴﻔﺔ ﺟﺎﺋﺮﺍ ﻋﻠﻴﻪ ﰲ ﺍﳊﻜـﻢ ﻓﻮﺻـﻔﻪ‬
‫ﺑﺎﳌﺒﺘﺪﻉ‪ ،‬ﺑﻞ ﻭﻛﺎﻥ ﺍﻷﻭﺯﺍﻋﻲ ﻳﻘﻮﻝ‪ ) :‬ﻣﺎ ﻭﻟﺪ ﰲ ﺍﻹﺳﻼﻡ ﻣﻮﻟﺪ ﺃﺷﺮ ﻣﻦ ﺃﰊ ﺣﻨﻴﻔﺔ ( ﺍﻩ ﺍﻟﺴﻨﺔ ﻟﻌﺒﺪ ﺍﷲ‬
‫ﺑﻦ ﺃﲪﺪ ‪ ،١٨٧/١‬ﻭﻛﺎﻥ ﻳﻘﻮﻝ ﺃﻳﻀﺎ‪ ) :‬ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻳﻨﻘﺾ ﻋﺮﻯ ﺍﻹﺳﻼﻡ ﻋﺮﻭﺓ ﻋﺮﻭﺓ (ﺍﻩ ﺍﻟﺴﻨﺔ ﻟﻌﺒﺪ‬

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 ‫ﺍﷲ ﺑﻦ ﺃﲪﺪ ‪،١٨٦/١‬ﻛﻞ ﻫﺬﺍ ﺑﺴﺒﺐ ﺍﻟﺒﻼﻏﺎﺕ ﺍﳋﺎﻃﺌﺔ‪ ،‬ﻟﻜﻦ ﺍﻷﻭﺯﺍﻋﻲ ﺑﻌﺪﻣﺎ ﻗﺮﺃ ﻛﻼﻡ ﺃﰊ ﺣﻨﻔﻴـﺔ‬
‫ﻭﺟﺎﻟﺴﻪ ﻏﻴ‪‬ﺮ ﺭﺃﻳﻪ ﻓﻴﻪ ﺑﻞ ﻭﻣﺪﺣﻪ ﻭﺃﺛﲎ ﻋﻠﻴﻪ ﻭﺣﺚ ﻋﻠﻰ ﺍﻻﺳﺘﻜﺜﺎﺭ ﻣﻦ ﻋﻠﻤﻪ‬
‫ﺇﻥ ﺍﳌﻨﻬﺞ ﺍﻟﻘﺮﺁﱐ ﻳﺪﻋﻮ ﺇﱃ ﺍﻟﺘﺜﺒﺖ ﻭﺍﻟﺘﺤﻘﻖ ﻭﺍﻟﺘﺄﻛﺪ ﻣﻦ ﺻﺤﺔ ﺍﳌﻌﻠﻮﻣﺎﺕ ﻗﺒﻞ ﻧﺴﺒﺘﻬﺎ ﻷﺣـﺪ ﻭﻗﺒـﻞ‬
‫ﺍﳊﻜﻢ ﻋﻠﻴﻪ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ ) :‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻱ ﺁﻣﻨﻮﺍ ﺇﻥ ﺟﺎﺀﻛﻢ ﻓﺎﺳﻖ ﺑﻨﺒﺄ ﻓﺘﺒﻴﻨﻮﺍ ﺃﻥ ﺗﺼﻴﺒﻮﺍ ﻗﻮﻣـﺎ ﲜﻬﺎﻟـﺔ‬
‫ﻓﺘﺼﺒﺤﻮﺍ ﻋﻠﻰ ﻣﺎ ﻓﻌﻠﺘﻢ ﻧﺎﺩﻣﲔ ( ﻭﻗﺪ ﻳﻜﻮﻥ ﺍﻟﺬﻱ ﺟﺎﺀ ﺑﺎﻟﻨﺒﺄ ﻟﻴﺲ ﺑﻔﺎﺳﻖ ﻟﻜﻦ ﻣﺼﺪﺭﻩ ﻓﺎﺳﻖ‪ ،‬ﻭﻗـﺪ‬
‫ﻳﻜﻮﻥ ﺍﻋﺘﻤﺪ ﻋﻠﻰ ﳎﻬﻮﻝ ﻭﻗﺪ ﻳﻜﻮﻥ ﻏﲑ ﺿﺎﺑﻂ ﻟﻠﺨﱪ‪ ...‬ﺍﱁ‬
‫ﻭﻗﺪ ﻳﻨﺘﺸﺮ ﺍﳋﱪ ﺍﻟﻜﺎﺫﺏ ﻭﻳﺸﺘﻬﺮ ﻭﻳﺘﺤﺪﺙ ﺑﻪ ﺍﻟﻨﺎﺱ‪،‬ﻛﻤﺎ ﺍﺷﺘﻬﺮ ﻋﻨﺪ ﻣﺸﺮﻛﻲ ﺍﻟﻌﺮﺏ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻛﺎﻫﻦ ﻭﺳﺎﺣﺮ‪ ،‬ﺑﻞ ﻗﺪ ﻳﻨﺘﺸﺮ ﺍﳋﱪ ﺍﻟﻜﺎﺫﺏ ﰲ ﺍﻷﻭﺳﺎﻁ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻳﺘﺤﺪﺙ ﺑـﻪ‬
‫ﺑﻌﺾ ﺍﻟﺼﺎﳊﲔ ﻋﻦ ﻏﻔﻠﺔ ﻛﻤﺎ ﺣﺼﻞ ﰲ ﻗﺼﺔ ﺍﻹﻓﻚ ﻣﻊ ﺍﻟﺴﻴﺪﺓ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﻭﻧﺰﻟﺖ ﰲ ﺫﻟﻚ‬
‫ﺍﻵﻳﺎﺕ ﺍﻟﱵ ﺗﺪﻋﻮﺍ ﺇﱃ ﺍﻟﺘﺜﺒﺖ ﻭﺣﺴﻦ ﺍﻟﻈﻦ ﻭﻋﺪﻡ ﺍﳋﻮﺽ ﻓﻴﻤﺎ ﻳﺸﺎﻉ )ﻟﻮﻻ ﺇﺫ ﲰﻌﺘﻤﻮﻩ ﻇﻦ ﺍﳌﺆﻣﻨـﻮﻥ‬
‫ﻭﺍﳌﺆﻣﻨﺎﺕ ﺑﺄﻧﻔﺴﻬﻢ ﺧﲑﺍ( )ﻭﻟﻮﻻ ﺇﺫ ﲰﻌﺘﻤﻮﻩ ﻗﻠﺘﻢ ﻣﺎ ﻳﻜﻮﻥ ﻟﻨﺎ ﺃﻥ ﻧﺘﻜﻠﻢ ‪‬ﺬﺍ ﺳﺒﺤﺎﻧﻚ ﻫـﺬﺍ ‪‬ﺘـﺎﻥ‬
‫ﻋﻈﻴﻢ ‪ ،‬ﻳﻌﻈﻜﻢ ﺍﷲ ﺃﻥ ﺗﻌﻮﺩﻭﺍ ﳌﺜﻠﻪ ﺃﺑﺪﺍ ﺇﻥ ﻛﻨﺘﻢ ﻣﺆﻣﻨﲔ( ‪ ..‬ﻓﻴﺠﺐ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﺄﺧﺬ ﺍﻟﺪﺭﻭﺱ ﻭﺍﻟﻌﱪ ﻣﻦ‬
‫ﻫﺬﻩ ﺍﳊﺎﺩﺛﺔ ﻭﻣﺎ ﺃﻛﺜﺮﻫﺎ‪.‬‬
‫ﺇﻥ ﺍﻟﻨﻘﻞ ﺍﳋﺎﻃﺊ ﻳﺆﺩﻱ ﺑﻼ ﺷﻚ ﺇﱃ ﺍﻟﺘﺼﻮﺭ ﺍﳋﺎﻃﺊ ﻭﺍﻟﺘﺼﻮﺭ ﺍﳋﺎﻃﺊ ﺑﻼ ﺷﻚ ﻳـﺆﺩﻱ ﺇﱃ ﺍﳊﻜـﻢ‬
‫ﺍﳋﺎﻃﺊ )ﻓﺎﳊﻜﻢ ﻋﻠﻰ ﺍﻟﺸﻲﺀ ﻓﺮﻉ ﻋﻦ ﺗﺼﻮﺭﻩ( ﻭﺍﳊﻜﻢ ﺍﳋﺎﻃﺊ ﺑﻼ ﺷﻚ ﻳﺆﺩﻱ ﺇﱃ ﺍﻟﺘﻌﺎﻣﻞ ﺍﳋﺎﻃﺊ‪،‬‬
‫ﻭﺍﻟﺘﺎﺭﻳﺦ ﻳﻌﻴﺪ ﻧﻔﺴﻪ ﻓﻬﺬﻩ ﺍﻟﻘﺼﺔ )ﺍﻷﻭﺯﺍﻋﻲ ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ( ﻟﻴﺴﺖ ﺣﺎﺩﺛﺔ ﻋﲔﹴ ﺷﺎﺫﺓ ﻭﻧﺎﺩﺭﺓ‪ ،‬ﺑﻞ ﲤﺜـﻞ‬
‫ﻭﺍﻗﻌﺎ ﻣﺮﻳﺮﺍ ﻣﺮﺕ ﺑﻪ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻻ ﺯﺍﻟﺖ ﲤﺮ ﺑﻪ‪ ،‬ﻭﻫﻮ ﺑﻨﺎﺀ ﺍﻟﺘﺼﻮﺭ ﻭﺇﺻﺪﺍﺭ ﺍﻷﺣﻜﺎﻡ ﻣـﻦ ﻗﺒـﻞ‬
‫ﺍﻟﺰﻋﺎﻣﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻟﻔﻜﺮﻳﺔ ﺍﻋﺘﻤﺎﺩﺍ ﻋﻠﻰ ﳎﺮﺩ ﺍﻟﺒﻼﻏﺎﺕ ﺍﳋﺎﻃﺌﺔ‪ ،‬ﻭﺗﻠﻚ ﺍﻟﺒﻼﻏﺎﺕ ﻭﺍﻷﺣﻜﺎﻡ ﺣﺘﻤـﺎ‬
‫ﺗﻨﺘﻘﻞ ﺇﱃ ﺍﻷﺗﺒﺎﻉ ﻭﺍﻟﻘﻮﺍﻋﺪ ﻓﺘﺘﺴﺒﺐ ﰲ ﺍﳋﻼﻓﺎﺕ ﻭﺍﻟﱰﺍﻋﺎﺕ ﻭﺍﳋﺼﻮﻣﺎﺕ ﻭﺍﻟﺘﻜﻔﲑ ﺑـﻞ ﻭﺍﻻﻗﺘﺘـﺎﻝ‬
‫ﺃﺣﻴﺎﻧﺎ‪.‬‬

‫اﻟﻨﻤﻮذج اﻟﺜﺎﻧﻲ ‪ :‬اﻟﮭﯿﺜﻤﻲ واﺑﻦ ﺧﻠﺪون‬

‫ﺫﻛﺮ ﺍﺑﻦ ﺣﺠﺮ ﻋﻦ ﺷﻴﺨﻪ ﺍﳍﻴﺜﻤﻲ ﺃﻧﻪ ﻛﺎﻥ ﻳﻠﻌﻦ ﺍﺑﻦ ﺧﻠﺪﻭﻥ ﻭﻳﺴﺒﻪ ﺑﺴﺒﺐ ﻣﻘﺎﻟﺔ ﺑﻠﻐﺘﻪ ﻋﻨﻪ‪ ،‬ﻗﺎﻝ ﺍﺑـﻦ‬
‫ﺣﺠﺮ ﰲ ﻛﺘﺎﺑﻪ ﺭﻓﻊ ﺍﻹﺻﺮ ‪ ) :٢٤٧/٢‬ﻭﻗﺪ ﻛﺎﻥ ﺷﻴﺨﻨﺎ ﺍﳊﺎﻓﻆ ﺃﺑﻮ ﺍﳊﺴﻦ ﻳﺒﺎﻟﻎ ﰲ ﺍﻟﻐﺾ ﻣﻦ ﺍﺑـﻦ‬
‫ﺧﻠﺪﻭﻥ ﻓﻠﻤﺎ ﺳﺄﻟﺘﻪ ﻋﻦ ﺳﺒﺐ ﺫﻟﻚ ﺫﻛﺮ ﱄ ﺃﻧﻪ ﺑﻠﻐﻪ!!! ﺃﻧﻪ ﺫﻛﺮ ﺍﳊﺴﲔ ﺑﻦ ﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﰲ‬
‫ﺗﺎﺭﳜﻪ ﻓﻘﺎﻝ‪ :‬ﻗﺘﻞ ﺑﺴﻴﻒ ﺟﺪﻩ‪ ،‬ﻭﳌﺎ ﻧﻄﻖ ﺷﻴﺨﻨﺎ ‪‬ﺬﻩ ﺍﻟﻠﻔﻈﺔ ﺃﺭﺩﻓﻬﺎ ﺑﻠﻌﻦ ﺍﺑﻦ ﺧﻠﺪﻭﻥ ﻭﺳﺒﻪ ﻭﻫـﻮ‬
‫ﻳﺒﻜﻲ!!‪.‬‬

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 ‫ﻗﻠﺖ ]ﺍﻟﻘﺎﺋﻞ ﻫﻮ ﺍﺑﻦ ﺣﺠﺮ[‪ :‬ﻭﱂ ﺗﻮﺟﺪ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﰲ ﺍﻟﺘﺎﺭﻳﺦ ﺍﳌﻮﺟﻮﺩ ﺍﻵﻥ ﻭﻛﺄﻧﻪ ﻛﺎﻥ ﺫﻛﺮﻫـﺎ ﰲ‬
‫ﺍﻟﻨﺴﺨﺔ ﺍﻟﱵ ﺭﺟﻊ ﻋﻨﻬﺎ!!! (ﺍﻩ‬
‫ﻭﻗﺪ ﺗﺘﺎﺑﻊ ﺃﻫﻞ ﺍﻟﺘﻮﺍﺭﻳﺦ ﻭﺧﺼﻮﺻﺎ ﺍﳌﺼﺮﻳﻮﻥ ﻣﻨﻬﻢ ﻋﻠﻰ ﺍ‪‬ﺎﻡ ﺍﺑﻦ ﺧﻠﺪﻭﻥ ﺑﺎﻟﻨ‪‬ﺼ‪‬ﺐ ﺑﺴﺒﺐ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ‪،‬‬
‫ﻭﻋﻨﺪ ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﺍﳌﺼﺪﺭ ﺍﻷﺻﻠﻲ ﳒﺪ ﺃﻥ ﺍﺑﻦ ﺧﻠﺪﻭﻥ ﺇﳕﺎ ﺣﻜﻰ ﺗﻠﻚ ﺍﻟﻜﻠﻤﺔ ﰲ ﻣﻘﺪﻣﺔ ﺗﺎﺭﳜﻪ ﻋﻦ ﺍﺑﻦ‬
‫ﻋﺮﰊ ﺍﳌﺎﻟﻜﻲ‪ ،‬ﻓﻬﻲ ﻣﻦ ﻣﻨﻘﻮﻟ‪‬ﻪ‪ ‬ﻻ ﻣﻦ ﻗﻮﻟﻪ‪ ،‬ﻭﻗﺪ ﺣﻜﺎﻫﺎ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺬﻡ ﻭﺍﻟﺘﺨﻄﺌﺔ ﻓﻘﺎﻝ ﰲ ﻣﻘﺪﻣﺘـﻪ‬
‫ﺹ‪ ) :٢٠٥‬ﻭﻗﺪ ﻏﻠﻂ ﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﺍﻟﻌﺮﰊ ﺍﳌﺎﻟﻜﻲ ﰲ ﻫﺬﺍ ﻓﻘﺎﻝ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﺬﻱ ﲰﺎﻩ ﺑﺎﻟﻌﻮﺍﺻﻢ‬
‫ﻭﺍﻟﻘﻮﺍﺻﻢ ﻣﺎ ﻣﻌﻨﺎﻩ‪ :‬ﺇﻥ ﺍﳊﺴﲔ ﻗﺘﻞ ﺑﺸﺮﻉ ﺟﺪﻩ‪ ،‬ﻭﻫﻮ ﻏﻠﻂ ﲪﻠﺘﻪ ﻋﻠﻴﻪ ﺍﻟﻐﻔﻠﺔ ﻋﻦ ﺍﺷﺘﺮﺍﻁ ﺍﻹﻣـﺎﻡ‬
‫ﺍﻟﻌﺎﺩﻝ‪ ،‬ﻭﻣﻦ ﺃﻋﺪﻝ ﻣﻦ ﺍﳊﺴﲔ ﰲ ﺯﻣﺎﻧﻪ ﰲ ﺇﻣﺎﻣﺘﻪ ﻭﻋﺪﺍﻟﺘﻪ ﰲ ﻗﺘﺎﻝ ﺃﻫﻞ ﺍﻵﺭﺍﺀ؟!( ﺍﻧﺘﻬﻰ ﻛﻼﻡ ﺍﺑـﻦ‬
‫ﺧﻠﺪﻭﻥ‬
‫ﻓﺎﻧﻈﺮ ﻛﻴﻒ ﻳ‪‬ﻨﺴﺐ ﺇﱃ ﺍﻟﺮﺟﻞ ﻣﺎ ﱂ ﻳﻘﻠﻪ ﺑﻞ ﻣﺎ ﻳﻘﻮﻝ ﺑﻀﺪﻩ ﻭﻳﻨﺘﻘﺪ ﻗﺎﺋﻠﻪ‪ ،‬ﻭﻳ‪‬ﻠﻌﻦ ﻭﻳ‪‬ﺴﺐ‪ ،‬ﻛﻞ ﺫﻟـﻚ‬
‫ﺑﺴﺒﺐ ﺍﻟﺒﻼﻏﺎﺕ ﺍﳋﺎﻃﺌﺔ‪ ،‬ﻭﺻﺪﻕ ﺍﻟﺸﺎﻋﺮ ﺣﻴﺚ ﻗﺎﻝ‪:‬‬
‫ﻓﻤﺎ ﺃﻗﺪﺭ‪ ‬ﻛﻔﹼﻴﻚ‪ ‬ﻋﻠﻰ ﻧﺴﺞﹺ ﺍﻷﺑﺎﻃﻴﻞﹺ‬ ‫ﻫﺪﺍﻙ ﺍﷲ ﻳﺎ ﺗﺎﺭﻳﺦ‪ ‬ﻳﺎ ﺷﻴﺦ‪ ‬ﺍﻷﺿﺎﻟﻴﻞﹺ‬
‫ﲢﹸﺎﰊ ﺍﳊﻲ‪ ‬ﺃﻭ ﺗﻈﻠﻢ‪ ‬ﻳﺎ ﺗﺎﺭﻳﺦ‪ ‬ﺃﺣﻴﺎﻧـﺎ ﻓﻤﺎ ﻣﺜﻠﻚ‪ ‬ﻣﺄﻣﻮﻥﹲ ﻋﻠﻰ ﺃﺧﺒﺎﺭﹺ ﻣﻮﺗﺎﻧـﺎ )‪(٨‬‬
‫ﻭﻟﻌﻞ ﺍﻟﺬﻱ ﻧﻘﻞ ﺫﻟﻚ ﻟﻠﻬﻴﺜﻤﻲ ﻗﺮﺃ ﻛﻼﻡ ﺍﺑﻦ ﺍﻟﻌﺮﰊ ﺍﶈﻜﻲ ﰲ ﻣﻘﺪﻣﺔ ﺍﺑﻦ ﺧﻠﺪﻭﻥ ﺩﻭﻥ ﺃﻥ ﻳﻨﻈﺮ ﻓﻴﻤـﺎ‬
‫ﻗﺒﻠﻪ ﻭﻓﻴﻤﺎ ﺑﻌﺪﻩ ﻓﻈﻨﻪ ﻣﻦ ﻗﻮﻝ ﺍﺑﻦ ﺧﻠﺪﻭﻥ ﻻ ﻣﻦ ﻣﻨﻘﻮﻟﻪ‪ ،‬ﻫﺬﺍ ﺇﻥ ﺃﺣﺴﻨﺎ ﺍﻟﻈﻦ ﺑﺎﻟﻨﺎﻗﻞ‪ ،‬ﻓﺤﻖ ﻟﻨـﺎ ﺃﻥ‬
‫ﻧﺘﺄﻣﻞ ﻗﻮﻝ ﺍﺑﻦ ﺍﻟﻮﺯﻳﺮ ﰲ ﺍﻟﻌﻮﺍﺻﻢ ‪) :٢٠٩/٥‬ﻭﺇﺫﺍ ﻧﻘﻠﺖ ﻣﺬﺍﻫﺒﻬﻢ ﻓﺎﺗﻖ ﺍﷲ ﰲ ﺍﻟﻐﻠﻂ ﻋﻠﻴﻬﻢ ﻭﻧﺴﺒﺔ‬
‫ﻣﺎ ﱂ ﻳﻘﻮﻟﻮﻩ ﺇﻟﻴﻬﻢ‪ ،‬ﻭﺍﺳﺘﺤﻀﺮ ‪-‬ﻋﻨﺪ ﻛﺘﺎﺑﺘﻚ ﻣﺎ ﻳﺒﻘﻰ ﺑﻌﺪﻙ‪ -‬ﻗﻮﻟﹶﻪ ﺗﻌﺎﱃ‪) :‬ﻭﻧﻜﺘـﺐ ﻣـﺎ ﻗـﺪﻣﻮﺍ‬
‫ﻭﺁﺛﺎﺭﻫﻢ(‪ ،‬ﻓﻼ ﺗﻜﺘﺐ ﺑﻜﻔﻚ ﻏﲑ ﺷﻲﺀ *** ﻳﺴﺮﻙ ﰲ ﺍﻟﻘﻴﺎﻣﺔ ﺃﻥ ﺗﺮﺍﻩ(ﺍﻩ‬
‫ﻟﻘﺪ ﺣﻨﻖ ﻛﺜﲑ ﻣﻦ ﺍﳌﺼﺮﻳﲔ ﻋﻠﻰ ﺍﺑﻦ ﺧﻠﺪﻭﻥ ﻭﲢﺎﻣﻠﻮﺍ ﻋﻠﻴﻪ ﻭﺍ‪‬ﻤﻮﻩ ﺑﺎﻟﻨﺼﺐ ﻭﻟﻌﻞ ﺳﺒﺐ ﺫﻟﻚ ﻫﻮ ﻣﺎ‬
‫ﻗﺎﻟﻪ ﰲ ﻣﻘﺪﻣﺘﻪ ﺹ‪- ٧٣‬ﻋﻦ ﺍﳌﺼﺮﻳﲔ‪) :-‬ﺃﻫﻞ ﻣﺼﺮ ﻏﻠﺐ ﺍﻟﻔﺮﺡ ﻋﻠﻴﻬﻢ ﻭﺍﳋﻔـﺔ ﻭﺍﻟﻐﻔﻠـﺔ ﻋـﻦ‬

‫)‪ (٨‬ﻓﺎﺋﺪﺓ‪ :‬ﻗﺎﻝ ﺃﲪﺪ ﻋﻠﻲ ﺣﺴﻦ ﰲ ﻛﺘﺎﺑﻪ ) ﺍﻟﻌﻠﻮﻳﻮﻥ ﰲ ﻣﻮﺍﺟﻬﺔ ﺍﻟﺘﺠﲏ ( ﺹ‪) :٢٠٧‬ﺗﺄﺳﻴﺴﺎ ﻋﻠﻰ ﻫﺬﺍ ﱂ ﻳﻜﻦ‬
‫)ﺑﻮﻝ ﻓﲑﻱ( ﻣﺘﺸﺎﺋﻤﺎ ﻣﻦ ﺍﻟﺘﺎﺭﻳﺦ ‪-‬ﻛﻤﺎ ﻗﻴﻞ‪ -‬ﻭﺇﳕﺎ ﻛﺎﻥ ﻋﺎﳌﺎ ﺑﺄﺳﺮﺍﺭﻩ ﻭﺧﻔﺎﻳﺎﻩ ﻭﻣﺪﺭﻛﺔ ﻟﻨﺘﺎﺋﺠﻪ ﺍﻟﺴﺒﻠﻴﺔ ﻋﻨﺪﻣﺎ ﻗﺎﻝ‪:‬‬
‫ﺇﻥ ﺍﻟﺘﺎﺭﻳﺦ ﺃﺧﻄﺮ ﺇﻧﺘﺎﺝ ﺃﻧﺘﺠﺘﻪ ﺍﻟﻜﻴﻤﻴﺎﺀ ﺍﻟﺬﻫﻨﻴﺔ ﻓﻬﻮ‪ :‬ﻳﻬﻴﺞ ﺍﻷﺣﻼﻡ ﻭﻳﺜﻤﻞ ﺍﻟﺸﻌﻮﺏ ﻭﻳﻮﻟﺪ ﳍﻢ ﺫﻛﺮﻳﺎﺕ ﻣﻮﻫﻮﻣﺔ‬
‫ﻭﻳﺰﻳﺪ ﺭﺩﻭﺩ ﻓﻌﻠﻬﻢ ﺣﺪﺓ ﻭﻳﻐﺬﹼﻱ ﺟﺮﺍﺣﻬﻢ ﺍﻟﻘﺪﳝﺔ ﻭﻳﻌﻜﺮ ﻋﻠﻴﻬﻢ ﺻﻔﻮ ﺭﺍﺣﺘﻬﻢ ﻭﻳﻘﻮﺩﻫﻢ ﺇﱃ ﺍﳍﺬﻳﺎﻥ ﺑﺎ‪‬ﺪ ﺃﻭ‬
‫ﺑﺎﻻﺿﻄﻬﺎﺩ ﻭﳚﻌﻞ ﺍﻷﻣﻢ ﺗﺸﻌﺮ ﺑﺎﳌﺮﺍﺭﺓ ﻭﺍﻟﻌ‪‬ﺠﺐ ﻭﻳﺼﲑﻫﺎ ﻻ ﲢﺘﻤﻞ ﺯﻫﻮﺍ ﺑﻨﻔﺴﻬﺎ(ﺍﻩ‬
‫ﻭﺣﻜﻰ ﰲ ﻧﻔﺲ ﺍﻟﻜﺘﺎﺏ ﺹ‪ ١٩١‬ﻋﻦ ﺍﻷﻣﻴﲏ ﻗﻮﻟﻪ‪) :‬ﺍﻟﺒﺤﺚ ﰲ ﺍﻟﺘﺎﺭﻳﺦ ﻳﻜﻮﻥ ﻋﻦ ﺍﻟﺸﻌﻮﺏ ﺍﳌﻨﻘﺮﺿﺔ ﻭﻟﻴﺲ ﻋﻦ‬
‫ﺍﻟﺸﻌﻮﺏ ﺍﻟﺒﺎﻗﻴﺔ ﺍﳌﻮﺟﻮﺩﺓ(ﺍﻩ‬

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 ‫ﺍﻟﻌﻮﺍﻗﺐ ‪ ،‬ﺣﱴ ﺇ‪‬ﻢ ﻻ ﻳﺪﺧﺮﻭﻥ ﺃﻗﻮﺍﺕ‪ ‬ﺳ‪‬ﻨ‪‬ﺘ‪‬ﻬﻢ ﻭﻻ ﺷﻬﺮﻫﻢ‪ ،‬ﻭﻋﺎﻣﺔ ﻣﺂﻛﻠﻬﻢ ﻣﻦ ﺃﺳـﻮﺍﻗﻬﻢ(ﺍﻩ ﻭﻣـﺎ‬
‫ﺫﻛﺮﻩ ﺍﺑﻦ ﺧﻠﺪﻭﻥ ﻫﻮ ﻣﻦ ﻣﻨﺎﻗﺐ ﺃﻫﻞ ﻣﺼﺮ ﻻ ﻣﻦ ﻣﻌﺎﺋﺒﻬﻢ ﻷﻥ ﺫﻟﻚ ﺩﻟﻴﻞ ﻋﻠﻰ ﺍﻟﺘﻮﻛﻞ‬
‫ﻭﺑﻌﻴﺪﺍ ﻋﻦ ﻫﺬﺍ ﻭﺫﺍﻙ ﻓﺈﻥ ﻛﻠﻤﺔ ﺍﺑﻦ ﺧﻠﺪﻭﻥ ﻫﺬﻩ ﺭﲟﺎ ﻛﺎﻧﺖ ﺳﺒﺒﺎ ﺧﻔﻴﺎ ﻋﻨﺪ ﺑﻌﺾ ﺍﳌﺼﺮﻳﲔ ﻟﻠﻘـﺪﺡ‬
‫ﻓﻴﻪ‪ ،‬ﻓﻤﻊ ﺟﻼﻟﺔ ﻗﺪﺭ ﺍﺑﻦ ﺧﻠﺪﻭﻥ ﳒﺪ ﺍﻟﺒﺸﺒﻴﺸﻲ ‪-‬ﻛﻤﺎ ﺫﻛﺮ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺭﻓﻊ ﺍﻹﺻﺮ ‪ -٣٤٤/٢‬ﻳﻘﻮﻝ‬
‫ﻋﻦ ﺍﺑﻦ ﺧﻠﺪﻭﻥ‪ ) :‬ﻭﻗﺪ ﺫﻛﺮﻩ ] ﺃﻱ ﺍﺑﻦ ﺧﻠﺪﻭﻥ [ ﻟﺴﺎﻥ ﺍﻟﺪﻳﻦ ﺍﺑﻦ ﺍﳋﻄﻴﺐ ﰲ ﺗـﺎﺭﻳﺦ ﻏﺮﻧﺎﻃـﺔ ﻭﱂ‬
‫ﻳﺼﻔﻪ ﺑﻌﻠﻢ‪ ،‬ﻭﺇﳕﺎ ﺫﻛﺮ ﻟﻪ ﺗﺼﺎﻧﻴﻒ ﰲ ﺍﻷﺩﺏ‪ ،‬ﻭﺷﻴﺌﺎ ﻣﻦ ﻧﻈﻤﻪ‪ ،‬ﻭﱂ ﻳﻜﻦ ﺑﺎﳌﺎﻫﺮ ﻓﻴﻪ(ﺍﻩ‬
‫ﻭﻋﻨﺪ ﺍﻟﺮﺟﻮﻉ ﻟﻜﻼﻡ ﺍﺑﻦ ﺍﳋﻄﻴﺐ ﰲ ﺃﺧﺒﺎﺭ ﻏﺮﻧﺎﻃﺔ ‪ ٤٩٨/٣‬ﳒﺪﻩ ﻳﻘﻮﻝ ﻋﻦ ﺍﺑﻦ ﺧﻠﺪﻭﻥ‪ ) :‬ﺍﻟﺮﺟـﻞ‬
‫ﺍﻟﻔﺎﺿﻞ ﺣﺴﻦ ﺍﳋﻠﻖ‪ ،‬ﺟﻢ ﺍﻟﻔﻀﺎﺋﻞ ﺑﺎﻫﺮ ﺍﳋﺼﺎﻝ‪ ،‬ﺭﻓﻴﻊ ﺍﻟﻘﺪﺭ‪ ،‬ﻇﺎﻫﺮ ﺍﳊﻴﺎﺀ‪ ،‬ﺃﺻﻴﻞ ﺍ‪‬ﺪ‪ ،‬ﻭﻗﻮﺭ ﺍ‪‬ﻠﺲ‪،‬‬
‫ﺧﺎﺻﻲ ﺍﻟﺰﻱ‪ ،‬ﻋﺎﱄ ﺍﳍﻤﺔ‪ ،‬ﻋﺰﻭﻑ ﻋﻦ ﺍﻟﻀﻴﻢ‪ ،‬ﺻﻌﺐ ﺍﳌﻘﺎﺩﺓ‪ ،‬ﻗﻮﻯ ﺍﳉﺄﺵ‪ ،‬ﻃﺎﻣﺢ ﻟﻘـﻨﻦ ﺍﻟﺮﻳﺎﺳـﺔ‪،‬‬
‫ﺧﺎﻃﺐ ﻟﻠﺤﻆ‪ ،‬ﻣﺘﻘﺪﻡ ﰲ ﻓﻨﻮﻥ ﻋﻘﻠﻴﺔ ﻭﻧﻘﻠﻴﺔ‪ ،‬ﻣﺘﻌﺪﺩ ﺍﳌﺰﺍﻳﺎ‪ ،‬ﺳﺪﻳﺪ ﺍﻟﺒﺤﺚ‪ ،‬ﻛﺜﲑ ﺍﳊﻔﻆ‪ ،‬ﺻـﺤﻴﺢ‬
‫ﺍﻟﺘﺼﻮﺭ‪ ،‬ﺑﺎﺭﻉ ﺍﳋﻂ‪ ،‬ﻣﻐﺮﻱ ﺑﺎﻟﺘﺠﻠﺔ‪ ،‬ﺟﻮﺍﺩ ﺍﻟﻜﻒ‪ ،‬ﺣﺴﻦ ﺍﻟﻌﺸﺮﺓ‪ ،‬ﻣﺒﺬﻭﻝ ﺍﳌﺸﺎﺭﻛﺔ‪ ،‬ﻣﻘﻴﻢ ﻟﺮﺳـﻮﻡ‬
‫ﺍﻟﺘﻌﲔ‪ ،‬ﻋﺎﻛﻒ ﻋﻠﻰ ﺭﻋﻲ ﺧﻼﻝ ﺍﻷﺻﺎﻟﺔ‪ ،‬ﻣﻔﺨﺮﺓ ﻣﻦ ﻣﻔﺎﺧﺮ ﺍﻟﺘﺨﻮﻡ ﺍﳌﻐﺮﺑﻴﺔ‪ (.‬ﺍﻩ ﻗﺎﺭﻥ ﻫﺬﺍ ﻣﻊ ﻣﺎ ﻗﺎﻟﻪ‬
‫ﺍﻟﺒﺸﺒﻴﺸﻲ‬
‫ﻭﺍﻧﻈﺮ ﺭﺳﺎﻟﺔ ) ﺿﺤﺎﻳﺎ ﺍﳌﺆﺭﺧﲔ‪ ..‬ﺍﺑﻦ ﺧﻠﺪﻭﻥ ﻭﺍﺑﻦ ﻋﺒﻴﺪ ﺍﷲ ﺍﻟﺴﻘﺎﻑ ﺃﳕﻮﺫﺟﺎ ( ﻟﻮﺿﺎﺡ ﺑـﻦ ﻋﺒـﺪ‬
‫ﺍﻟﺒﺎﺭﻱ ﺍﻷﻫﺪﻝ‪ ،‬ﻃﺒﻊ ﻣﺮﻛﺰ ﻋﺒﺎﺩﻱ ﻟﻠﺪﺭﺍﺳﺎﺕ ﻭﺍﻟﻨﺸﺮ – ﺻﻨﻌﺎﺀ )‪(٩‬‬

‫اﻟﻨﻤﻮذج اﻟﺜﺎﻟﺚ ‪ :‬اﺑﻦ ﻗﺪاﻣﺔ واﺑﻦ أﺑﻲ ﻋﺼﺮون‬

‫ﻗﺎﻝ ﺍﻟﺬﻫﱯ ﰲ ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ ﺝ‪/٢١‬ﺹ‪) :١٢٩‬ﻭﻗﺮﺃﺕ ﲞﻂ ﺍﻟﺸﻴﺦ ﺍﳌﻮﻓﻖ ﻗﺎﻝ‪ :‬ﲰﻌﻨﺎ ﺩﺭﺳﻪ ]ﻳﻌﲏ‬
‫ﺍﺑﻦ ﺃﰊ ﻋﺼﺮﻭﻥ[ ﻣﻊ ﺃﺧﻲ ﺃﰊ ﻋﻤﺮ ﻭﺍﻧﻘﻄﻌﻨﺎ ﻓﺴﻤﻌﺖ ﺃﺧﻲ ﻳﻘﻮﻝ‪ :‬ﺩﺧﻠﺖ ﻋﻠﻴﻪ ﺑﻌﺪ ﻓﻘﺎﻝ‪:‬ﱂﹶ ﺍﻧﻘﻄﻌﺘﻢ‬
‫ﻋﲏ؟ ﻗﻠﺖ‪ :‬ﺇﻥ ﻧﺎﺳﺎ ﻳﻘﻮﻟﻮﻥ‪ :‬ﺇﻧﻚ ﺃﺷﻌﺮﻱ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻭﺍﷲ ﻣﺎ ﺃﻧﺎ ﺃﺷﻌﺮﻱ‪ ،‬ﻫﺬﺍ ﻣﻌﲎ ﺍﳊﻜﺎﻳﺔ(ﺍﻩ‬

‫اﻟﻨﻤﻮذج اﻟﺮاﺑﻊ ‪ :‬اﺑﻦ ﺗﯿﻤﯿﺔ واﺑﻦ ﻣﺨﻠﻮف‬

‫ﰲ ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ﻻﺑﻦ ﺗﻴﻤﻴﺔ ﺝ‪/٣‬ﺹ‪) :٢٥٥‬ﻗﻠﺖ‪ :‬ﻭﻫﻮ]ﺃﻱ ﺍﺑﻦ ﳐﻠﻮﻑ[ ﺩﺍﺋﻤﺎ ﻳﻘﻮﻝ ﻋﲏ ﺃﱐ ﺃﻗﻮﻝ‪:‬‬
‫ﺇﻥ ﺍﷲ ﰲ ﺯﺍﻭﻳﺔ ﻭﻟﺪ ﻭﻟﺪﺍ ﻭﻫﺬﺍ ﻛﻠﻪ ﻛﺬﺏ‪ ،‬ﻭﺷﻬﺮﺗﻪ ﺑﺎﻟﻜﺬﺏ ﻭﺍﻟﻔﺠﻮﺭ ﻳﻌﻠﻤﻪ ﺍﳋﺎﺹ ﻭﺍﻟﻌﺎﻡ ﻓﻬﻞ‬
‫ﻳﺼﻠﺢ ﻣﺜﻞ ﻫﺬﺍ ﺃﻥ ﳛﻜﻢ ﰲ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﻭﻣﻌﺎﱐ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ(ﺍﻩ‬

‫‪ ( ٩‬ﲡﺪﺭ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﺃﱐ ﻻ ﺃﺫﻛﺮ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻟﻄﺒﻌﺔ ﰲ ﲝﺜﻲ ﻫﺬﺍ ﺇﻻ ﻧﺎﺩﺭﺍ ﻭﺫﻟﻚ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻜﺘﺎﺏ ﻏﲑ ﻣﺸﺘﻬﺮ‬

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 ‫اﻟﻨﻤﻮج اﻟﺨﺎﻣﺲ ‪ :‬زﯾﻨﻲ دﺣﻼن و ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ اﻟﻮھﺎب‬
‫ﻗﺎﻝ ﺃﲪﺪ ﺯﻳﲏ ﺩﺣﻼﻥ ﰲ ﺭﺳﺎﻟﺘﻪ ﺍﻟﺪﺭﺭ ﺍﻟﺴﻨﻴﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﻟﻮﻫﺎﺑﻴﺔ ﺹ‪) :١٣٧‬ﻛﺎﻥ ﳏﻤﺪ ﺑﻦ ﻋﺒـﺪ‬
‫ﺍﻟﻮﻫﺎﺏ ﳜﻄﺐ ﻟﻠﺠﻤﻌﺔ ﰲ ﻣﺴﺠﺪ ﺍﻟﺪﺭﻋﻴﺔ ﻭﻳﻘﻮﻝ ﰲ ﻛﻞ ﺧﻄﺒﺔ‪ :‬ﻭﻣﻦ ﺗﻮﺳﻞ ﺑﺎﻟﻨﱯ ﻓﻘﺪ ﻛﻔﺮ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺹ‪) :١٤٢‬ﻭﻛﺎﻥ ]ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ[ ﻳﻨﻬﻰ ﻋﻦ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟـﻪ‬
‫ﻭﺳﻠﻢ ﻭﻳﺘﺄﺫﻯ ﻣﻦ ﲰﺎﻋﻬﺎ ﻭﻳﻨﻬﻰ ﻋﻦ ﺍﻹﺗﻴﺎﻥ ‪‬ﺎ ﻟﻴﻠﺔ ﺍﳉﻤﻌﺔ ﻭﻋﻦ ﺍﳉﻬﺮ ‪‬ﺎ ﻋﻠﻰ ﺍﳌﻨﺎﺋﺮ‪ ...‬ﻭﺃﺣـﺮﻕ‬
‫ﺩﻻﺋﻞ ﺍﳋﲑﺍﺕ ﻭﻏﲑﻫﺎ ﻣﻦ ﻛﺘﺐ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ( ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺹ‪) :١٦١‬ﻭﺍﻟﻈﺎﻫﺮ ﻣﻦ ﺣﺎﻝ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺃﻧﻪ ﻳﺪﻋﻲ ﺍﻟﻨﺒﻮﺓ ﺇﻻ ﺃﻧﻪ ﻣﺎ ﻗـﺪﺭ ﻋﻠـﻰ‬
‫ﺇﻇﻬﺎﺭ ﺫﻟﻚ‪ ،‬ﻭﻛﺎﻥ ﰲ ﺃﻭﻝ ﺃﻣﺮﻩ ﻣﻮﻟﻌﺎ ﲟﻄﺎﻟﻌﺔ ﺃﺧﺒﺎﺭ ﻣﻦ ﺍﺩﻋﻰ ﺍﻟﻨﺒﻮﺓ ﻛﺎﺫﺑﺎ ﻛﻤﺴـﻴﻠﻤﺔ ﻭﺳـﺠﺎﺡ‬
‫ﻭﺍﻷﺳﻮﺩ ﻭﻃﻠﻴﺤﺔ ﻭﺃﺿﺮﺍ‪‬ﻢ ﻓﻜﺄﻧﻪ ﻳﻀﻤﺮ ﰲ ﻧﻔﺴﻪ ﺩﻋﻮﻯ ﺍﻟﻨﺒﻮﺓ ﻭﻟﻮ ﺃﻣﻜﻨﻪ ﺇﻇﻬـﺎﺭ ﻫـﺬﻩ ﺍﻟـﺪﻋﻮﺓ‬
‫ﻷﻇﻬﺮﻫﺎ ‪ ،‬ﻭﻛﺎﻥ ﻳﻘﻮﻝ ﻷﺗﺒﺎﻋﻪ‪ :‬ﺇﱐ ﺃﺗﻴﺘﻜﻢ ﺑﺪﻳﻦ ﺟﺪﻳﺪ ( ﺍﻩ‬
‫ﻭﻻ ﻳﺸﻚ ﻣﻦ ﻟﻪ ﺍﻃﻼﻉ ﻋﻠﻰ ﺃﺧﺒﺎﺭ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺃﻥ ﻣﺎ ﺫﻛﺮﻩ ﺯﻳﲏ ﺩﺣﻼﻥ ﻏـﲑ ﺻـﺤﻴﺢ‬
‫ﻭﻋﺬﺭﻧﺎ ﻟﺪﺣﻼﻥ ﺃﻧﻪ ﺍﻋﺘﻤﺪ ﰲ ﺫﻟﻚ ﻋﻠﻰ ﺍﻟﻨﻘﻮﻝ ﺍﳋﺎﻃﺌﺔ‪ ،‬ﻭﻗﺪ ﺻﺮﺡ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺑﺄﻥ ﻣﺴﺄﻟﺔ‬
‫ﺍﻟﺘﻮﺳﻞ ﻣﺴﺄﻟﺔ ﺧﻼﻓﻴﺔ ﻻ ﻳﻨﻜﺮ ﻓﻴﻬﺎ ﻋﻠﻰ ﺍﳌﺨﺎﻟﻒ ﻓﻘﺎﻝ ﻋﻦ ﺍﻟﺘﻮﺳﻞ‪) :‬ﻓﻬﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻣﻦ ﻣﺴﺎﺋﻞ ﺍﻟﻔﻘﻪ‬
‫ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﺼﻮﺍﺏ ﻋﻨﺪﻧﺎ ﻗﻮﻝ ﺍﳉﻤﻬﻮﺭ! )‪ (١٠‬ﺃﻧﻪ ﻣﻜﺮﻭﻩ‪ ،‬ﻓﻼ ﻧﻨﻜﺮ ﻋﻠﻰ ﻣﻦ ﻓﻌﻠﻪ(ﺍﻩ ﳎﻤﻮﻉ ﻣﺆﻟﻔﺎﺕ‬
‫ﺍﻟﺸﻴﺦ ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻟﺚ ﺍﻟﻔﺘﺎﻭﻯ ﰲ ﺍﳌﺴﺄﻟﺔ ﺍﻟﻌﺎﺷﺮﺓ ﺹ‪٦٩-٦٨‬‬
‫ﻟﻜﻦ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻣﻘﺼﺪ ﺯﻳﲏ ﺩﺣﻼﻥ ﺑﺎﻟﺘﻮﺳﻞ ﻣﺎ ﻳﺸﻤﻞ ﺍﻻﺳﺘﻐﺎﺛﺔ ﻛﻤﺎ ﻫﻮ ﺍﻟﻐﺎﻟﺐ ﻋﻠﻰ ﺗﻌـﺒﲑﺍﺕ‬
‫ﺍﻟﺼﻮﻓﻴﺔ‪ ،‬ﻭﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﻳﻜﻔﺮ ﺑﺬﻟﻚ ﻛﻤﺎ ﻫﻮ ﻣﺸﻬﻮﺭ‪ ،‬ﻭﻫﻨﺎ ﺗﺄﰐ ﻣﺴﺄﻟﺔ ﻣﻬﻤﺔ ﺟﺪﺍ ﻭﻫـﻲ‬
‫ﻓﻬﻢ ﺍﳌﺼﻄﻠﺤﺎﺕ ﲝﺴﺐ ﻣﺎ ﻫﻮ ﺷﺎﺋﻊ ﻋﻨﺪ ﻗﺎﺋﻠﻴﻬﺎ ﻻ ﲝﺴﺐ ﻣﺎ ﻫﻮ ﺷﺎﺋﻊ ﻋﻨﺪ ﻣﻦ ﻳﻘﺮﺃ ﺃﻭ ﻳﺴـﻤﻊ‪،‬‬
‫ﻓﻜﻢ ﻣﻦ ﻣﺴﺄﻟﺔ ﻓﻬﻤﺖ ﻋﻠﻰ ﻏﲑ ﻭﺟﻬﻬﺎ ﺑﺴﺒﺐ ﺍﳋﻄﺄ ﰲ ﺫﻟﻚ‬
‫ﻭﺃﻧﻜﺮ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺃﻳﻀﺎ ﺃﻥ ﻳﻜﻮﻥ ﻗﺪ ﺃﺣﺮﻕ ﺩﻻﺋﻞ ﺍﳋﲑﺍﺕ ﻓﻘﺪ ﺫﻛﺮ ﺑﻌﺾ ﻣﺎ ﺍ‪‬ﻤﻪ ﺑﻪ ﺧﺼﻮﻣﻪ‬
‫ﻓﻘﺎﻝ‪) :‬ﻗﻮﻟﻪ‪ :‬ﺇﱐ ﻣﺒﻄﻞ ﻛﺘﺐ ﺍﳌﺬﺍﻫﺐ ﺍﻷﺭﺑﻌﺔ‪ ،‬ﻭﺇﱐ ﺃﻗﻮﻝ‪ :‬ﺇﻥ ﺍﻟﻨﺎﺱ ﻣﻦ ﺳﺘﻤﺎﺋﺔ ﺳﻨﺔ ﻟﻴﺴـﻮﺍ ﻋﻠـﻰ‬
‫ﺷﻲﺀ؛ ﻭﺇﱐ ﺃﺩﻋﻲ ﺍﻻﺟﺘﻬﺎﺩ ﻭﺇﱐ ﺧﺎﺭﺝ ﻋﻦ ﺍﻟﺘﻘﻠﻴﺪ‪ ،‬ﻭﺇﱐ ﺃﻗﻮﻝ ﺇﻥ ﺍﺧﺘﻼﻑ ﺍﻟﻌﻠﻤﺎﺀ ﻧﻘﻤﺔ؛ ﻭﺇﱐ ﺃﻛﻔﺮ‬
‫ﻣﻦ ﺗﻮﺳﻞ ﺑﺎﻟﺼﺎﳊﲔ؛ ﻭﺇﱐ ﺃﻛﻔﺮ ﺍﻟﺒﻮﺻﲑﻱ‪ ،‬ﻟﻘﻮﻟﻪ‪ :‬ﻳﺎ ﺃﻛﺮﻡ ﺍﳋﻠﻖ؛ ﻭﺇﱐ ﺃﻗﻮﻝ‪ :‬ﻟﻮ ﺃﻗﺪﺭ ﻋﻠﻲ ﻫﺪﻡ ﻗﺒﺔ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﳍﺪﻣﺘﻬﺎ؛ ﻭﻟﻮ ﺃﻗﺪﺭ ﻋﻠﻰ ﺍﻟﻜﻌﺒﺔ ﻷﺧﺬﺕ ﻣﻴﺰﺍ‪‬ﺎ‪ ،‬ﻭﺟﻌﻠـﺖ ﳍـﺎ‬
‫ﻣﻴﺰﺍﺑﺎﹰ ﻣﻦ ﺧﺸﺐ؛ ﻭﺇﱐ ﺃﹸﺣﺮﻡ ﺯﻳﺎﺭﺓ ﻗﱪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ‪ ،‬ﻭﺇﱐ ﺃﻧﻜﺮ ﺯﻳﺎﺭﺓ ﻗﱪ ﺍﻟﻮﺍﻟﺪﻳﻦ‬
‫ﻭﻏﲑﳘﺎ؛ ﻭﺇﱐ ﺃﻛﻔﺮ ﻣﻦ ﺧﻠﻒ ﺑﻐﲑ ﺍﷲ؛ ﻭﺇﱐ ﺃﻛﻔﺮ ﺍﺑﻦ ﺍﻟﻔﺎﺭﺽ‪ ،‬ﻭﺍﺑﻦ ﻋﺮﰊ؛ ﻭﺇﱐ ﺃﺣـﺮﻕ ﺩﻻﺋـﻞ‬

‫) ‪ ( ١٠‬ﻧﺴﺒﺔ ﺍﻟﺸﻴﺦ ﺫﻟﻚ ﻟﻠﺠﻤﻬﻮﺭ ﻓﻴﻬﺎ ﻧﻈﺮ ﻭﻟﻠﻔﻘﲑ ﲝﺚ ﺑﻌﻨﻮﺍﻥ ) ﺍﻟﺘﻮﺳﻞ ﺑﲔ ﺍ‪‬ﻴﺰﻳﻦ ﻭﺍﳌﺎﻧﻌﲔ ﺩﺭﺍﺳﺔ ﻣﻘﺎﺭﻧﺔ (‬

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 ‫ﺍﳋﲑﺍﺕ‪ ،‬ﻭﺭﻭﺽ ﺍﻟﺮﻳﺎﺣﲔ‪ ،‬ﻭﺃﲰﻴﻪ ﺭﻭﺽ ﺍﻟﺸﻴﺎﻃﲔ‪ .‬ﺟﻮﺍﰊ ﻋﻦ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ‪ ،‬ﺃﻥ ﺃﻗﻮﻝ‪ :‬ﺳـﺒﺤﺎﻧﻚ‬
‫ﻫﺬﺍ ‪‬ﺘﺎﻥ ﻋﻈﻴﻢ‪(...‬ﺍﻩ ﺍﻟﺪﺭﺭ ﺍﻟﺴﻨﻴﺔ ﺝ‪/١‬ﺹ‪٣٤‬‬

‫اﻟﻤﺴﺄﻟﺔ اﻟﺜﺎﻧﯿﺔ‪ :‬ﻧﻤﺎذج ﻣﻦ اﻟﻨﻘﻞ اﻟﺨﺎﻃﺊ ﻓﻲ اﻟﻄﻮاﺋﻒ‬

‫اﻟﻨﻤﻮذج اﻷول‪ :‬اﻷﺷﺎﻋﺮة‬

‫ﻳﻨﺴﺐ ﺍﻟﺒﻌﺾ ﻟﻸﺷﺎﻋﺮﺓ ﺃ‪‬ﻢ ﻻ ﻳﻘﻮﻟﻮﻥ ﺑﺘﻮﺣﻴﺪ ﺍﷲ ﰲ ﺍﻷﻟﻮﻫﻴﺔ‪ ،‬ﻭﻫﺬﺍ ﻏﲑ ﺻﺤﻴﺢ ﻗﻄﻌـﺎ ﻭﱂ ﺃﻛـﻦ‬
‫ﺃﺗﺼﻮﺭ ﺃﻥ ﻳﺼﺪﺭ ﺫﻟﻚ ﻣﻦ ﺃﺣﺪ ﻟﻮﻻ ﺃﱐ ﻗﺮﺃﺗﻪ ﻭﲰﻌﺘﻪ ﳑﻦ ﻳﻨﺘﺴﺐ ﻟﻠﻌﻠﻢ )‪ ،(١١‬ﻫﺬﺍ ﻣﻊ ﺃﻥ ﺍﻷﺷـﺎﻋﺮﺓ‬
‫ﻳﺼﺮﺣﻮﻥ ﺑﺘﻮﺣﻴﺪ ﺍﷲ ﰲ ﺃﻟﻮﻫﻴﺘﻪ ﺑﻞ ﻭﻳﺼﺮﺡ ﺑﺬﻟﻚ ﻛﻞ ﻣﺴﻠﻢ‪ ،‬ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺻﻼﺡ ﺍﻟﺪﻳﻦ ﺍﻹﺩﻟـﱯ ﰲ‬
‫ﻛﺘﺎﺑﻪ ﻋﻘﺎﺋﺪ ﺍﻷﺷﺎﻋﺮﺓ ﺹ‪) :١١٠‬ﺍﻋﻠﻢ ﺃﻥ ﺍﻷﺷﺎﻋﺮﺓ ﻣ‪‬ﻘ‪‬ﺮ‪‬ﻭﻥ ﺑﺄﻧﻪ ﻻ ﺧﺎﻟﻖ ﻭﻻ ﺭﺍﺯﻕ ﻭﻻ ﻣﻌﻄـﻲ ﻭﻻ‬
‫ﻣﺎﻧﻊ ﺇﻻ ﺍﷲ‪ ،‬ﻭﺑﺄﻧﻪ ﻻ ﻳﺴﺘﺤﻖ ﺍﻟﻌﺒﺎﺩﺓ ﺇﻻ ﺍﷲ‪ ،‬ﻭﻣﻦ ﻋﺠﺎﺋﺐ ﺍﻟﺘﺴﺮﻉ ﻭﺳﻮﺀ ﺍﻟﻔﻬﻢ ﺃﻥ ﻳﻨﺴﺐ ﻫـﺬﺍ‬
‫ﺍﻟﺒﺎﺣﺚ ﺍﳌﺴﻜﲔ ﺇﻟﻴﻬﻢ ﺍﻟﻘﻮﻝ ﺑﺎﻟﺸﻄﺮ ﺍﻷﻭﻝ ﺩﻭﻥ ﺍﻟﺜﺎﱐ‪ ،‬ﻷﻧﻪ ﱂ ﳚﺪ!! ﺃ‪‬ﻢ ﻳـﺬﻛﺮﻭﻥ ﺍﻧﻔـﺮﺍﺩ ﺍﷲ‬
‫ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﺑﺎﺳﺘﺤﻘﺎﻕ ﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﻻ ﰲ ﻛﺘﺐ ﺍﻟﻌﻘﻴﺪﺓ ﻭﻻ ﰲ ﻛﺘﺐ ﺍﻟﻔﺮﻭﻉ‪.‬‬
‫ﻭﺍﻷﺷﺎﻋﺮﺓ ﻳﺆﺻﻠﻮﻥ ﺃﺻﻮﻝ ﺍﻟﻌﻘﺎﺋﺪ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﻛﺘﺐ ﺍﻟﻌﻘﻴﺪﺓ‪ ،‬ﻭﻳﺮﺩﻭﻥ ﻋﻠﻰ ﺃﺻﻨﺎﻑ ﺍﻟﻜﻔﺎﺭ ﺍﻟﺬﻳﻦ ﻻ‬
‫ﻳﺆﻣﻨﻮﻥ ﺑﺎﷲ ﺗﻌﺎﱃ ﺭﺑﺎﹰ ﻭﻻ ﺑﺎﻹﺳﻼﻡ ﺩﻳﻨﺎﹰ ﻭﻻ ﲟﺤﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻧﺒﻴﺎﹰ ﻭﺭﺳﻮﻻﹰ‪ ،‬ﻓﺈﺫﺍ ﺁﻣﻦ‬
‫ﺍﳌﺮﺀ ﺑﺎﷲ ﺗﻌﺎﱃ ﻭﺑﺄﻥ ﺍﻟﻘﺮﺁﻥ ﻛﻼﻡ ﺍﷲ ﻭﺃﻥ ﳏﻤﺪﺍﹰ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻧﺒﻴﻪ ﻭﺭﺳﻮﻟﻪ ﻓﻤﻦ ﺍﳌﻌﻠـﻮﻡ‬
‫ﺑﺪﺍﻫﺔ ﺃﻥ ﻻ ﻳﺘﻮﺟﻪ ﺑﺎﻟﻌﺒﺎﺩﺓ ﺇﻻ ﺇﱃ ﺍﳋﺎﻟﻖ ﺟﻞ ﺟﻼﻟﻪ‪.‬‬
‫ﻭﺍﺭﺟﻊ ﺇﱃ ﻛﺘﺐ ﺍﻟﺘﻔﺴﲑ ﺍﻟﱵ ﻛﺘﺒﻬﺎ ﺍﻷﺷﺎﻋﺮﺓ ﻟﺘﺠﺪ ﺃ‪‬ﻢ ﻳﻨﺼﻮﻥ ﻋﻠﻰ ﺍﻧﻔـﺮﺍﺩ ﺍﷲ ﺗﺒـﺎﺭﻙ ﻭﺗﻌـﺎﱃ‬
‫ﺑﺎﺳﺘﺤﻘﺎﻕ ﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﻭﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﺃﺻﻨﺎﻑ ﺍﻟﺸﺮﻙ‪ ،‬ﻭﺧﺎﺻﺔ ﺍﲣﺎﺫ ﺷﺮﻳﻚ‪ ‬ﻣﻊ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﻟﻌﺒﺎﺩﺓ ( ﺍﻩ‬
‫ﰒ ﺫﻛﺮ ﺃﻗﻮﺍﻻ ﻛﺜﲑﺓ ﻟﻸﺷﺎﻋﺮﺓ ﰲ ﺗﻮﺣﻴﺪ ﺍﻷﻟﻮﻫﻴﺔ ﻧﺬﻛﺮ ﻃﺮﻓﺎ ﻣﻨﻬﺎ‪:‬‬
‫ﻗﺎﻝ ﺍﻟﺮﺍﺯﻱ ﰲ ﺗﻔﺴﲑﻩ ‪) :٣٣ /١٦‬ﻻ ﻣﻌﲎ ﻟﻠﺸﺮﻙ ﺇﻻ ﺃﻥ ﻳﺘﺨﺬ ﺍﻹﻧﺴﺎﻥ ﻣﻊ ﺍﷲ ﻣﻌﺒﻮﺩﺍﹰ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﰲ ﺗﻔﺴﲑﻩ ‪) :٢٣٩/٢٦‬ﻭﻫﻮ ﺃﻥ ﻳﺸﺘﻐﻞ ﺍﻹﻧﺴﺎﻥ ﺑﻌﺒﺎﺩﺓ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻹﺧﻼﺹ ﻭﻳﺘﱪﺃ ﻋﻦ‬
‫ﻋﺒﺎﺩﺓ ﻏﲑ ﺍﷲ ﺗﻌﺎﱃ ﺑﺎﻟﻜﻠﻴﺔ( ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺍﻟﺒﺎﻗﻼﱐ ﰲ ﺍﻹﻧﺼﺎﻑ ﺹ‪) :٣٢‬ﻭﳚﺐ ﺃﻥ ﻳ‪‬ﻌﻠﻢ ﺃﻥ ﺻﺎﻧﻊ ﺍﻟﻌﺎﱂ ﺟﻠﺖ ﻗﺪﺭﺗﻪ ﻭﺍﺣﺪ ﺃﺣﺪ‪ ،‬ﻭﻣﻌﲎ‬
‫ﺫﻟﻚ ﺃﻧﻪ ﻟﻴﺲ ﻣﻌﻪ ﺇﻟﻪ ﺳﻮﺍﻩ‪ ،‬ﻭﻻ ﻣﻦ ﻳﺴﺘﺤﻖ ﺍﻟﻌﺒﺎﺩﺓ ﺇﻻ ﺇﻳﺎﻩ(ﺍﻩ‬

‫‪ ( ١١‬ﺃﻧﻈﺮ ﻣﺜﻼ ﻣﻄﻠﻊ ﺭﺳﺎﻟﺔ ) ﻣﻨﻬﺞ ﺍﻷﺷﺎﻋﺮﺓ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ( ﻟﻠﺪﻛﺘﻮﺭ ﺳﻔﺮ ﺍﳊﻮﺍﱄ‬

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 ‫ﻭﻳﻘﻮﻝ ﺍﻟﻨﻮﻭﻱ ﺭﲪﻪ ﺍﷲ ﰲ ﺍﳌﻘﺎﺻﺪ ﺹ‪ ٩‬ﻋﻦ ﻛﻠﻤﺔ ) ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ (‪ ) :‬ﻭﺃﻓﻀﻞ ﺍﻷﺫﻛﺎﺭ ﺑﻌﺪ ﺍﻟﻘﺮﺁﻥ‬
‫ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪ ،‬ﻭﻣﻌﻨﺎﻫﺎ‪ :‬ﻻ ﻣﻌﺒﻮﺩ ﲝﻖ ﰲ ﺍﻟﻮﺟﻮﺩ ﺇﻻ ﺍﷲ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺍﻟﻌﺰ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻌﻘﺎﺋﺪ ﺹ‪) :١١‬ﺑﻌﺪ ﺫﻛﺮ ﺍﻟﺼﻔﺎﺕ ﺍﻟﻮﺍﺟﺒﺔ ﷲ ﺗﻌـﺎﱃ‪) :‬ﻓـﺈﻥ‬
‫ﺍﻷﻟﻮﻫﻴﺔ ﺗﺮﺟﻊ ﺇﱃ ﺍﺳﺘﺤﻘﺎﻕ ﺍﻟﻌﺒﻮﺩﻳﺔ‪ ،‬ﻭﻻ ﻳﺴﺘﺤﻖ ﺍﻟﻌﺒﻮﺩﻳﺔ ﺇﻻ ﻣﻦ ﺍﺗﺼﻒ ﲜﻤﻴﻊ ﻣﺎ ﺫﻛﺮﻧﺎﻩ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺍﻟﺴﻨﻮﺳﻲ ﺭﲪﻪ ﺍﷲ ﰲ ﺷﺮﺡ ﺍﳌﻘﺪﻣﺎﺕ ﺹ‪ ) :٣٣‬ﻭﺃﻧﻮﺍﻉ ﺍﻟﺸﺮﻙ ﺳﺘﺔ‪:‬‬
‫‪ -‬ﺷﺮﻙ ﺍﺳﺘﻘﻼﻝ ﻭﻫﻮ‪ :‬ﺇﺛﺒﺎﺕ ﺇﳍﲔ ﻣﺴﺘﻘﻠﲔ‪ ،‬ﻛﺸﺮﻙ ﺍ‪‬ﻮﺱ‬
‫‪ -‬ﻭﺷﺮﻙ ﺗﺒﻌﻴﺾ ﻭﻫﻮ‪ :‬ﺗﺮﻛﻴﺐ ﺇﻟﻪ ﻣﻦ ﺁﳍﺔ‪ ،‬ﻛﺸﺮﻙ ﺍﻟﻨﺼﺎﺭﻯ‬
‫‪ -‬ﻭﺷﺮﻙ ﺗﻘﺮﻳﺐ‪ :‬ﻭﻫﻮ ﻋﺒﺎﺩﺓ ﻏﲑ ﺍﷲ ﺗﻌﺎﱃ ﻟﻴﻘﺮﺏ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﺯﻟﻔـﻰ‪ ،‬ﻛﺸـﺮﻙ‬
‫ﻣﺘﻘﺪﻣﻲ ﺍﳉﺎﻫﻠﻴﺔ‬
‫‪ -‬ﻭﺷﺮﻙ ﺗﻘﻠﻴﺪ‪ :‬ﻭﻫﻮ ﻋﺒﺎﺩﺓ ﻏﲑ ﺍﷲ ﺗﻌﺎﱃ ﺗﺒﻌﺎﹰ ﻟﻠﻐﲑ‪ ،‬ﻛﺸﺮﻙ ﻣﺘﺄﺧﺮﻱ ﺍﳉﺎﻫﻠﻴﺔ‬
‫‪ -‬ﻭﺷﺮﻙ ﺍﻷﺳﺒﺎﺏ ﻭﻫﻮ‪ :‬ﺇﺳﻨﺎﺩ ﺍﻟﺘﺄﺛﲑ ﻟﻸﺳﺒﺎﺏ ﺍﻟﻌﺎﺩﻳﺔ‪ ،‬ﻛﺸﺮﻙ ﺍﻟﻔﻼﺳﻔﺔ ﻭﺍﻟﻄﺒﺎﺋﻌﻴﲔ‬
‫ﻭﻣﻦ ﺗﺒﻌﻬﻢ ﻋﻠﻰ ﺫﻟﻚ‬
‫‪ -‬ﻭﺷﺮﻙ ﺍﻷﻏﺮﺍﺽ ﻭﻫﻮ‪ :‬ﺍﻟﻌﻤﻞ ﻟﻐﲑ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﺣﻜﻢ ﺍﻷﺭﺑﻌﺔ ﺍﻷُﻭ‪‬ﻝ ﺍﻟﻜﻔﺮ ﺑﺈﲨـﺎﻉ‪،‬‬
‫ﻭﺣﻜﻢ ﺍﻟﺴﺎﺩﺱ ﺍﳌﻌﺼﻴﺔ‪ ،‬ﻭﺣﻜﻢ ﺍﳋﺎﻣﺲ ﺍﻟﺘﻔﺼﻴﻞ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺍﻟﺒﻴﺠﻮﺭﻱ ﰲ ﺣﺎﺷﻴﺘﻪ ﻋﻠﻰ ﻣﱳ ﺍﻟﺴﻨﻮﺳﻴﺔ ﺹ‪) :٤٢‬ﻭﻣﻌﲎ ﺍﻹﻟﻪ‪ :‬ﺍﳌﻌﺒﻮﺩ ﲝﻖ‪ ...‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻣﻌﲎ‬
‫ﺍﻹﻟﻪ ﻣﺎ ﺫﻛﺮ ﻛﺎﻥ ﻣﻌﲎ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪ :‬ﻻ ﻣﻌﺒﻮﺩ ﲝﻖ ﺇﻻ ﺍﷲ(ﺍﻩ‬
‫ﰒ ﻗﺎﻝ ﺍﻹﺩﻟﱯ ﺑﻌﺪ ﺫﻛﺮ ﻣﺎ ﺳﺒﻖ‪) :‬ﻓﻬﻞ ﳛﺬﺭ ﺍﻷﺷﺎﻋﺮﺓ ﻣﻦ ﺍﻟﺸﺮﻙ ﺃﻭ ﻻ؟! ﻭﻫﻞ ﻳـﺬﻛﺮﻭﻥ ﺍﻟﺘﻮﺣﻴـﺪ‬
‫ﺍﳊﻘﻴﻘﻲ ـ ﺍﻟﺬﻱ ﻫﻮ ﺗﻮﺣﻴﺪ ﺍﻟﻌﺒﺎﺩﺓ ﻭﺇﻓﺮﺍﺩ ﺍﷲ ﺗﻌﺎﱃ ﺑﺎﻷﻟﻮﻫﻴﺔ ـ ﺃﻭ ﻻ؟!!!‪.‬‬
‫ﻭﻟﻌﻠﻚ ﺗﺪﺭﻙ ـ ﺃﻳﻬﺎ ﺍﻷﺥ ﺍﻟﺒﺎﺣﺚ ـ ﺑﻌﺪ ﺍﻵﻥ ﺃﻥ ﻛﺘﺐ ﺍﻷﺷﺎﻋﺮﺓ ﺭﻛﺰﺕ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﻋﻠﻰ ﺗﻮﺣﻴـﺪ‬
‫ﺍﻟﺮﺑﻮﺑﻴﺔ ﻭﺩﻻﺋﻠﻪ ﺍﻟﻌﻘﻠﻴﺔ ﻭﱂ ﺗﺘﺮﻙ ﺍﳊﺪﻳﺚ ﻋﻦ ﺗﻮﺣﻴﺪ ﺍﻷﻟﻮﻫﻴﺔ‪ ،‬ﻭﺃﻥ ﺍﻷﺷﺎﻋﺮﺓ ﺑﺮﺁﺀ ﻣﻦ ﺍﻟﺘﻬﻤﺔ ﺍﻟـﱵ‬
‫ﺣﺎﻭﻟﺖ ﺇﻟﺼﺎﻗﻬﺎ ‪‬ﻢ‪ ،‬ﻭﻫﻲ ﺃﻥ ﺍﻟﺘﻮﺣﻴﺪ ﺍﳊﻘﻴﻘﻲ ﻻ ﺫﻛﺮ ﻟﻪ ﰲ ﻛﺘﺒﻬﻢ‪ ،‬ﻻ ﰲ ﻛﺘﺐ ﺍﻟﻌﻘﻴﺪﺓ‪ ،‬ﻭﻻ ﰲ‬
‫ﻛﺘﺐ ﺍﻟﻔﺮﻭﻉ‪ ،‬ﻭﺃﻧﻚ ﲡﺰﻡ ‪‬ﺬﺍ !!!‪ (.‬ﺍﻧﺘﻬﻰ ﻛﻼﻡ ﺍﻹﺩﻟﱯ‬

‫اﻟﻨﻤﻮذج اﻟﺜﺎﻧﻲ ‪ :‬اﻟﻤﻌﺘﺰﻟﺔ‬

‫ﻳﻨﺴﺐ ﺍﻟﺒﻌﺾ ﺇﱃ ﺍﳌﻌﺘﺰﻟﺔ ﺃ‪‬ﻢ ﻳﻨﻜﺮﻭﻥ ﺍﳌﻴﺰﺍﻥ ﻭﺍﻟﺼﺮﺍﻁ‪ ،‬ﻭﻫﺬﺍ ﻏﲑ ﺻﺤﻴﺢ ﻓﻬﻢ ﻳﺜﺒﺘﻮﻥ ﺫﻟـﻚ‪ ،‬ﻗـﺎﻝ‬
‫ﺍﻟﻘﺎﺿﻲ ﻋﺒﺪ ﺍﳉﺒﺎﺭ ﺍﳌﻌﺘﺰﱄ ﰲ ﺭﺳﺎﻟﺘﻪ )ﺍﳌﺨﺘﺼﺮ ﰲ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ( ﺿﻤﻦ ﺭﺳﺎﺋﻞ ﺍﻟﻌـﺪﻝ ﻭﺍﻟﺘﻮﺣﻴـﺪ‬
‫ﺹ‪) :٣٨٥‬ﻓﺈﻥ ﻗﻴﻞ ﺃﻓﺘﺠﻮﺯﻭﻥ ﻣﺎ ﻭﺭﺩ ﰲ ﺍﻷﺧﺒﺎﺭ ﻣﻦ ﻋﺬﺍﺏ ﺍﻟﻘﱪ ﻭﺍﳌﺴـﺎﺀﻟﺔ ﻭﺍﶈﺎﺳـﺒﺔ ﻭﺍﳌﻴـﺰﺍﻥ‬
‫ﻭﺍﻟﺼﺮﺍﻁ ﻭﻏﲑ ﺫﻟﻚ؟ ﻗﻴﻞ‪ :‬ﻧﻌﻢ ﻧﺆﻣﻦ ﲜﻤﻴﻊ ﺫﻟﻚ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺬﻱ ﳒﻮﺯ ﻟﻪ‪ ...‬ﻭﻛﺬﻟﻚ ﺍﳌﻴـﺰﺍﻥ‬

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 ‫ﳚﻮﺯ ﺃﻥ ﳚﻌﻞ ﰲ ﺃﺣﺪ ﺍﻟﻜﻔﺘﲔ ﻧﻮﺭﺍ ﻭﰲ ﺍﻷﺧﺮﻯ ﻇﻠﻤﺔ ﻳﺘﺒﲔ ‪‬ﺎ ﺣﺎﻝ ﺍﳌﻜﻠﻒ ﻭﺃﻧﻪ ﻣﻦ ﺃﻫﻞ ﺍﻟﻨـﺎﺭ ﺃﻭ‬
‫ﺍﳉﻨﺔ‪ ،‬ﻭﺇﳕﺎ ﺍﻟﺬﻱ ﻻ ﳒﻮﺯﻩ ﻫﻮ ﻭﺯﻥ ﺍﻷﻋﻤﺎﻝ ﻷ‪‬ﺎ ﻗﺪ ﻗﻴﺪﺕ ﻭﻟﻴﺴﺖ ﲜﺴﻢ ﻓﻴﻮﺯﻥ‬
‫ﻭﺍﻟﺼﺮﺍﻁ ﻫﻮ ﺍﻟﻄﺮﻳﻖ ﻭﻻ ﳒﻮﺯ ﻣﺎ ﻳﺬﻛﺮﻭﻧﻪ ﻣﻦ ﺣﺪﺗﻪ ﻭﺻﻌﻮﺑﺘﻪ ﰲ ﺃﻫﻞ ﺍﳉﻨﺔ ﻭﺇﻥ ﺟﻮﺯﻧﺎﻩ ﰲ ﺃﻫـﻞ‬
‫ﺍﻟﻨﺎﺭ‪ ،‬ﻓﻨﺆﻣﻦ ﲟﺎ ﺟﺎﺀ ﰲ ﺫﻟﻚ ﻣﻦ ﺍﻷﺧﺒﺎﺭ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺼﺤﻴﺢ‪ ...‬ﻭﻻ ﺧﻼﻑ ﺑﲔ ﺍﻷﻣﺔ ﰲ ﺫﻟﻚ(ﺍﻩ‬

‫اﻟﻨﻤﻮذج اﻟﺜﺎﻟﺚ‪ :‬اﻹﻣﺎﻣﯿﺔ )اﻟﺠﻌﻔﺮﯾﺔ(‬

‫ﻳﻨﺴﺐ ﺍﻟﺒﻌﺾ ﺇﱃ ﺍﻹﻣﺎﻣﻴﺔ ﺍﻟﻘﻮﻝ ﺑﺘﻜﻔﲑ ﻣﺮﺗﻜﺐ ﺍﻟﻜﺒﲑﺓ ﻣﻦ ﺍﳌﻌﺎﺻﻲ ﻭﺧﻠﻮﺩﻩ ﰲ ﺍﻟﻨﺎﺭ ﻓﻔﻲ ﺍﻟﻌﻮﺍﺻـﻢ‬
‫ﻣﻦ ﺍﻟﻘﻮﺍﺻﻢ ﻻﺑﻦ ﺍﻟﻌﺮﰊ ﺹ‪ ) :١٤٧‬ﻭﻫﺬﻩ ﺣﻘﻴﻘﺔ ﻣﺬﻫﺒﻬﻢ‪ ،‬ﺃﻥ ﺍﻟﻜﻞ ﻋﻨﺪﻫﻢ ﻛﻔﺮﺓ‪ ،‬ﻷﻥ ﻣﻦ ﻣﺬﻫﺒﻬﻢ‬
‫ﺍﻟﺘﻜﻔﲑ ﺑﺎﻟﺬﻧﻮﺏ‪ .‬ﻭﻛﺬﻟﻚ ﺗﻘﻮﻝ ﻫﺬﻩ ﺍﻟﻄﺎﺋﻔﺔ ﺍﻟﱵ ﺗﺴﻤﻰ ﺑﺎﻹﻣﺎﻣﻴﺔ‪ :‬ﺇﻥ ﻛﻞ ﻋﺎﺹ ﺑﻜﺒﲑﺓ ﻛـﺎﻓﺮ‪،‬‬
‫ﻋﻠﻰ ﺭﺳﻢ ﺍﻟﻘﺪﺭﻳﺔ!!(ﺍﻩ‬
‫ﻭﻫﺬﺍ ﺑﻼ ﺷﻚ ﻏﲑ ﺻﺤﻴﺢ ﻓﺎﻹﻣﺎﻣﻴﺔ ﻻ ﻳﻘﻮﻟﻮﻥ ﺑﺘﻜﻔﲑ ﻣﺮﺗﻜﺐ ﺍﻟﻜﺒﲑﺓ ﻓﻬﻮ ﻋﻨﺪﻫﻢ ﻣﺴﻠﻢ ﻓﺎﺳـﻖ ﰲ‬
‫ﺍﻟﺪﻧﻴﺎ ﻭﻣﺼﲑﻩ ﺇﱃ ﺍﳉﻨﺔ ﰲ ﺍﻵﺧﺮﺓ‪ ،‬ﻗﺎﻝ ﺍﳌﻔﻴﺪ ﰲ ﺃﻭﺍﺋﻞ ﺍﳌﻘﺎﻻﺕ ﺹ‪) :٥١‬ﻭﺍﺗﻔﻘﺖ ﺍﻹﻣﺎﻣﻴﺔ ﻋﻠﻰ ﺃﻥ‬
‫ﻣﺮﺗﻜﺐ ﺍﻟﻜﺒﲑﺓ ﻣﻦ ﺃﻫﻞ ﺍﳌﻌﺮﻓﺔ ﻭﺍﻹﻗﺮﺍﺭ ﻻ ﳜﺮﺝ ﺑﺬﻟﻚ ﻋﻦ ﺍﻹﺳﻼﻡ ﻭﺃﻧﻪ ﻣﺴﻠﻢ ﻭﺇﻥ ﻛﺎﻥ ﻓﺎﺳـﻘﺎ‬
‫ﲟﺎ ﻓﻌﻠﻪ ﻣﻦ ﺍﻟﻜﺒﺎﺋﺮ ﻭﺍﻵﺛﺎﻡ‪ ،‬ﻭﻭﺍﻓﻘﻬﻢ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺍﳌﺮﺟﺌﺔ ﻭﺃﺻﺤﺎﺏ ﺍﳊﺪﻳﺚ ﻗﺎﻃﺒﺔ ﻭﻧﻔـﺮ ﻣـﻦ‬
‫ﺍﻟﺰﻳﺪﻳﺔ‪ ،‬ﻭﺃﲨﻌﺖ ﺍﳌﻌﺘﺰﻟﺔ ﻭﻛﺜﲑ ﻣﻦ ﺍﳋﻮﺭﺍﺝ ﻭﺍﻟﺰﻳﺪﻳﺔ ﻋﻠﻰ ﺧﻼﻑ ﺫﻟﻚ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺍﳌﻔﻴﺪ ﰲ ﺃﻭﺍﺋﻞ ﺍﳌﻘﺎﻻﺕ ﺃﻳﻀﺎ ﺹ‪) :٤٩‬ﺍﺗﻔﻘﺖ ﺍﻹﻣﺎﻣﻴﺔ ﻋﻠﻰ ﺃﻥ ﺍﻟﻮﻋﻴﺪ ﺑﺎﳋﻠﻮﺩ ﰲ ﺍﻟﻨﺎﺭ ﻣﺘﻮﺟﻪ‬
‫ﺇﱃ ﺍﻟﻜﻔﺎﺭ ﺧﺎﺻﺔ ﺩﻭﻥ ﻣﺮﺗﻜﱯ ﺍﻟﺬﻧﻮﺏ ﻣﻦ ﺃﻫﻞ ﺍﳌﻌﺮﻓﺔ ﺑﺎﷲ ﺗﻌﺎﱃ ﻭﺍﻹﻗﺮﺍﺭ ﺑﻔﺮﺍﺋﻀﻪ ﻣﻦ ﺃﻫﻞ ﺍﻟﺼﻼﺓ‬
‫ﻭﻭﺍﻓﻘﻬﻢ ﻋﻠﻰ ﺫﻟﻚ ﻛﺎﻓﺔ ﺍﳌﺮﺟﺌﺔ ﺳﻮﻯ ﺍﺑﻦ ﺷﺒﻴﺐ‪ ،‬ﻭﺃﻫﻞ ﺍﳊﺪﻳﺚ ﻗﺎﻃﺒﺔ‪ ،‬ﻭﺃﲨﻌﺖ ﺍﳌﻌﺘﺰﻟـﺔ ﻋﻠـﻰ‬
‫ﺧﻼﻑ ﺫﻟﻚ ﻭﺯﻋﻤﻮﺍ ﺃﻥ ﺍﻟﻮﻋﻴﺪ ﺑﺎﳋﻠﻮﺩ ﰲ ﺍﻟﻨﺎﺭ ﻋﺎﻡ ﰲ ﺍﻟﻜﻔﺎﺭ ﻭﲨﻴﻊ ﻓﺴﺎﻕ ﺃﻫﻞ ﺍﻟﺼﻼﺓ‬
‫ﻭﺍﺗﻔﻘﺖ ﺍﻹﻣﺎﻣﻴﺔ ﻋﻠﻰ ﺃﻥ ﻣﻦ ﻋﺬﺏ ﺑﺬﻧﺒﻪ ﻣﻦ ﺃﻫﻞ ﺍﻹﻗﺮﺍﺭ ﻭﺍﳌﻌﺮﻓﺔ ﻭﺍﻟﺼﻼﺓ ﱂ ﳜﻠـﺪ ﰲ ﺍﻟﻌـﺬﺍﺏ‬
‫ﻭﺃﺧﺮﺝ ﻣﻦ ﺍﻟﻨﺎﺭ ﺇﱃ ﺍﳉﻨﺔ ﻓﻴﻨﻌﻢ ﻓﻴﻬﺎ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ ﻭﻭﺍﻓﻘﻬﻢ ﻋﻠﻰ ﺫﻟﻚ ﻣﻦ ﻋﺪﺩﻧﺎﻩ ﻭﺃﲨﻌﺖ ﺍﳌﻌﺘﺰﻟﺔ ﻋﻠﻰ‬
‫ﺧﻼﻑ ﺫﻟﻚ ﻭﺯﻋﻤﻮﺍ ﺃﻧﻪ ﻻ ﳜﺮﺝ ﻣﻦ ﺍﻟﻨﺎﺭ ﺃﺣﺪ ﺩﺧﻠﻬﺎ ﻟﻠﻌﺬﺍﺏ(ﺍﻩ‬
‫ﻋﻠﻰ ﺃﻥ ﻣﺮﺍﺩ ﺍﻹﻣﺎﻣﻴﺔ ﺑﺼﺎﺣﺐ ﺍﻟﻜﺒﲑﺓ ﻣﻦ ﺍﳌﻌﺎﺻﻲ ‪-‬ﺍﻟﺬﻱ ﻣﺎ ﺯﺍﻝ ﻣﺴﻠﻤﺎ ﻭﻻ ﳜﻠﺪ ﰲ ﺍﻟﻨﺎﺭ‪ -‬ﻫﻮ ﻣﻦ‬
‫ﻛﺎﻥ ﺇﻣﺎﻣﻴﺎ ﺇﺛﻨﺎ ﻋﺸﺮﻳﺎ ﻭﻫﻮ ﺍﳌﺮﺍﺩ ﺑﻘﻮﳍﻢ ﺃﻫﻞ ﺍﻹﻗﺮﺍﺭ ﻭﺍﳌﻌﺮﻓﺔ‪ ،‬ﺃﻣﺎ ﻏﲑ ﺍﻹﻣﺎﻣﻴﺔ ﺍﻹﺛﲏ ﻋﺸـﺮﻳﺔ ﻓﻬـﻢ‬
‫ﻋﻨﺪﻫﻢ ﳐﻠﺪﻭﻥ ﰲ ﺍﻟﻨﺎﺭ ﻭﻟﻮ ﻛﺎﻧﻮﺍ ﺳﺎﳌﲔ ﻣﻦ ﺍﻟﻜﺒﺎﺋﺮ ﺑﻞ ﻭﺍﻟﺼﻐﺎﺋﺮ‪ ،‬ﺇﻻ ﺍﳌﺴﺘﻀﻌﻔﲔ ﻣﻨﻬﻢ‪ ،‬ﻭﳍـﻢ ﰲ‬
‫ﺫﻟﻚ ﺃﻗﻮﺍﻝ‪ ،‬ﻭﺳﻴﺄﰐ ﺗﻔﺼﻴﻞ ﻫﺬﺍ ﻋﻨﺪ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﳕﺎﺫﺝ ﺍﻟﻐﻠﻮ ﰲ ﺍﻟﺘﻜﻔﲑ ﻋﻨﺪ ﺍﻟﻄﻮﺍﺋـﻒ‪ ،‬ﻭﻋﻨـﺪ‬
‫ﺍﳊﺪﻳﺚ ﻋﻦ ﻣﻌﲎ ﺍﻟﻨﺎﺻﱯ ﻋﻨﺪ ﺍﻹﻣﺎﻣﻴﺔ‬

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 ‫ﻧﻤﻮذج آﺧﺮ ﻟﻺﻣﺎﻣﯿﺔ‬
‫ﻳﻨﺴﺐ ﺍﻟﺒﻌﺾ ﺇﱃ ﺍﻹﻣﺎﻣﻴﺔ ﺃ‪‬ﻢ ﻳﻘﻮﻟﻮﻥ‪ :‬ﺇﻥ ﺍﻟﺼﺤﺎﺑﺔ ﻛﻠﻬﻢ ﺍﺭﺗﺪﻭﺍ ﺑﻌﺪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ‬
‫ﻭﺳﻠﻢ ﺇﻻ ﻧﻔﺮﺍ ﻣﻨﻬﻢ ﻋﺪ‪‬ﺩ‪‬ﻫ‪‬ﻢ ﺑﻌﺪﺩ ﺍﻷﺻﺎﺑﻊ‪ ،‬ﺑﻴﻨﻤﺎ ﳒﺪ ﺍﻹﻣﺎﻣﻴﺔ ﲞﻼﻑ ﺫﻟﻚ ﻓﻘﺪ ﺫﻛﺮ ﺳـﻌﻴﺪ ﺃﻳـﻮﺏ‬
‫ﺍﻹﻣﺎﻣﻲ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﺮﺳﺎﻟﻴﻮﻥ ﻣﻦ ﺹ‪ -١٧٥‬ﺹ‪ ٢١٣‬ﺃﲰﺎﺀ ﻗﺮﺍﺑﺔ ﻣﺎﺋﺘﲔ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﳑﻦ ﻳﺘﺮﺿـﻮﻥ‬
‫ﻋﻨﻬﻢ ﳑﻦ ﻋﺎﺷﻮﺍ ﺑﻌﺪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﻣﻦ ﺃﻧﺼﺎﺭ ﺳﻴﺪﻧﺎ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟـﺐ‬
‫ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻭﻭﻗﻔﻮﺍ ﻣﻌﻪ ﰲ ﻗﺘﺎﻟﻪ ﺫﻛﺮﻫﻢ ﺑﺄﲰﺎﺋﻬﻢ‪ ،‬ﻭﺫﻛﺮ ﺃﻥ ﺍﻟﺬﻳﻦ ﻗﺎﺗﻠﻮﺍ ﻣﻊ ﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻣﻦ‬
‫ﺍﻟﺼﺤﺎﺑﺔ ﲦﺎﳕﺎﺋﺔ ﻭﺃﻥ ﻣﻨﻬﻢ ﲦﺎﻧﲔ ﻣﻦ ﺃﻫﻞ ﺑﺪﺭ‪ ،‬ﻭﻗﺪ ﺯﺍﺩ ﻋﻠﻰ ﺫﻟﻚ ﻋﺒﺪ ﺍﳊﺴﲔ ﺷﺮﻑ ﺍﻟﺪﻳﻦ ﰲ ﻛﺘﺎﺑﻪ‬
‫ﺍﻟﻔﺼﻮﻝ ﺍﳌﻬﻤﺔ ﻣﻦ ﺹ‪ – ٢٦٣‬ﺹ‪ ٣٠٨‬ﻓﺬﻛﺮ ﺃﲰﺎﺀ ﻗﺮﺍﺑﺔ ﺛﻼﲦﺎﺋﺔ ﻣﺮﺗﺒﲔ ﲝﺴﺐ ﺣﺮﻭﻑ ﺍﳌﻌﺠـﻢ‪،‬‬
‫ﻭﰲ ﻣﻌﺠﻢ ﺭﺟﺎﻝ ﺍﳊﺪﻳﺚ ﻟﻠﺨﻮﺋﻲ ﺍﻟﻜﺜﲑ ﻭﺍﻟﻜﺜﲑ ﻣﻦ ﺃﻭﻟﺌﻚ ﺍﻟﺼﺤﺎﺑﺔ‬
‫ﻟﻜﻦ ﻳﺸﻜﻞ ﻋﻠﻰ ﺫﻟﻚ ﺭﻭﺍﻳﺔ ﻭﺍﺭﺩﺓ ﰲ ﻛﺘﺐ ﺍﻹﻣﺎﻣﻴﺔ ﻓﻘﺪ ﺭﻭﻯ ﺍﻟﻜﻠﻴﲏ ﻋﻦ ﺃﰊ ﺟﻌﻔﺮ ﻗﺎﻝ‪) :‬ﻛـﺎﻥ‬
‫ﺍﻟﻨﺎﺱ ﺃﻫﻞ ﺭﺩﺓ ﺑﻌﺪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﺇﻻ ﺛﻼﺛﺔ ﺍﳌﻘﺪﺍﺩ ﺑﻦ ﺍﻷﺳﻮﺩ ﻭﺳﻠﻤﺎﻥ ﺍﻟﻔﺎﺭﺳﻲ ﻭﺃﺑﻮ ﺫﺭ‬
‫ﺍﻟﻐﻔﺎﺭﻱ (ﺍﻩ ﺭﻭﺿﺔ ﺍﻟﻜﺎﰲ‪ ،٢٤٦/٨‬ﻭﻫﻲ ﺭﻭﺍﻳﺔ ﻣﺸﻜﻠﺔ ﺣﱴ ﻋﻠﻰ ﻣﺬﻫﺒﻬﻢ ﻛﻤﺎ ﺗﺒﲔ ﻭﻻ ﺷﻚ ﺃ‪‬ـﺎ‬
‫ﻋﻨﺪﻫﻢ ﺇﻣﺎ ﺿﻌﻴﻔﺔ ﺃﻭ ﻣﺮﺩﻭﺩﺓ ﺃﻭ ﳍﻢ ﻋﻠﻴﻬﺎ ﺟﻮﺍﺏ ﻣﺎ‪ ،‬ﻭﻟﻌﻞ ﺍﳉﻮﺍﺏ ﻳﻜﻮﻥ ﰲ ﺭﻭﺍﻳﺔ ﺍﻟﻜﺸﻲ ﰲ ﺭﺟﺎﻟﻪ‬
‫ﺹ‪ ) :٤‬ﻋﻦ ﺃﰊ ﺟﻌﻔﺮ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺎﻝ ‪ :‬ﻛﺎﻥ ﺍﻟﻨﺎﺱ ﺃﻫﻞ ﺭﺩﻩ ﺑﻌﺪ ﺍﻟﻨﱯ ]ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ[‬
‫ﺇﻻ ﺛﻼﺛﺔ‪ :‬ﺍﳌﻘﺪﺍﺩ ﻭﺃﺑﻮ ﺫﺭ ﻭﺳﻠﻤﺎﻥ‪ ،‬ﰒ ﻋﺮﻑ ﺍﻟﻨﺎﺱ ﺑﻌﺪ ﻳﺴﲑ(ﺍﻩ‬

‫اﻟﻔﺮع اﻟﺜﺎﻧﻲ ‪ :‬ﻣﻦ وﺳﺎﺋﻞ ﺗﺼﺤﯿﺢ اﻟﻨﻘﻞ ﻋﻦ اﻵﺧﺮ‬

‫اﻟﻤﺴﺄﻟﺔ اﻷوﻟﻰ ‪ :‬ﺗﻤﺤﯿﺺ ﻣﺎ ﯾﻨﻘﻞ ﻓﻲ ﻛﺘﺐ اﻟﺘﺎرﯾﺦ واﻟﺘﺮاﺟﻢ واﻟﻔﺮق‬
‫ﻣﻦ ﺍﳌﺆﺳﻒ ﺃﻥﹼ ﻛﺜﲑﺍ ﳑﻦ ﻗﺎﻡ ﺑﺘﺪﻭﻳﻦ ﻋﻘﺎﺋﺪ ﺍﳌﻠﻞ ﱂ ﻳﺘﺠﺮ‪‬ﺩ ﻋﻦ ﺃﻫﻮﺍﺋﻪ ﻭﻣﻴﻮﻟﻪ ﻭﻣﺼـﺎﳊﻪ ﺍﻟﺸﺨﺼـﻴﺔ‬
‫ﻭﻏﻠﺒﺖ ﻧﺰﻋﺎﺗﻪ ﻭﻋﻮﺍﻃﻔﻪ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺗﻌﺼ‪‬ﺒﺎﺗﻪ ﺍﻟﺒﺎﻃﻠﺔ‪ ،‬ﻓﺘﺮﻯ ﺃﻥﹼ ﻛﺜﺮﺍ ﻣﻨﻬﻢ ﻳﻜﺘﺐ ﻋﻘﻴﺪﺓ ﳓﻠﺘـﻪ ﺑﺸـﻜﻞ‬
‫ﻣﺮﻏﻮﺏ ﻣﻨﻤ‪‬ﻖ ﻭﳛﺎﻭﻝ ﺃﻥ ﻳﺼﺤ‪‬ﺢ ﻣﺎ ﻻ ﻳﺼﺢ‪ ‬ﻭﻟﻮ ﺑﺘﺤﺮﻳﻒ ﺍﻟﺘﺎﺭﻳﺦ ﻭﺇﻧﻜﺎﺭ ﺍﳌﺴﻠﹼﻤﺎﺕ‬
‫ﻭﺃﻣ‪‬ﺎ ﺇﺫﺍ ﺃﺭﺍﺩ ﺍﻟﻜﺘﺎﺑﺔ ﻋﻦ ﻋﻘﺎﺋﺪ ﺍﻵﺧﺮﻳﻦ ﻓﻼ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻜﻦ ﻋﺪﺍﺀﻩ ﳍﺎ‪ ،‬ﻭﳍﺬﺍ ﳛـﺎﻭﻝ ﺃﻥ ﻳﻌﺮﺿـﻬﺎ‬
‫ﺑﺼﻮﺭﺓ ﻣﺸﻮ‪‬ﻫﺔ‪ ،‬ﻓﻴﺄﰐ ﰲ ﻏﻀﻮﻥ ﻛﻼﻣﻪ ﺑﻨﺴﺐ ﻣﻔﺘﻌﻠﺔ ﻭﺁﺭﺍﺀ ﳐﺘﻠﻘﺔ ﻭﺃﻛﺎﺫﻳﺐ ﲨ‪‬ﺔ ﻧﺰﻭﻻﹰ ﻋﻠﻰ ﺣﻜـﻢ‬
‫ﺍﻟﻌﺎﻃﻔﺔ ﺍﻟﺪﻳﻨﻴﺔ ﺍﻟﻜﺎﺫﺑﺔ‪ ،‬ﺃﻭ ﺍﻋﺘﻤﺎﺩﺍﹰ ﻋﻠﻰ ﺍﻟﻜﺘﺐ ﺍﻟﱵ ﻻ ﻳﺼﺢ‪ ‬ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻴﻬﺎ‪ ،‬ﺃﻭ ﺗﺴـﺎﻫﻼﹰ ﰲ ﺿـﺒﻂ‬
‫ﺍﻟﻌﻘﺎﺋﺪ ﻭﺍﳌﺬﺍﻫﺐ‪ ،‬ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﱵ ﺻﺎﺭﺕ ﺳﺒﺒﺎﹰ ﳊﲑﺓ ﺍﻷﺟﻴﺎﻝ ﺍﳌﺘﺄﺧ‪‬ﺮﺓ ﰲ ﳎﺎﻝ ﺍﻟﺘﻌﺮ‪‬ﻑ‬
‫ﻋﻠﻰ ﻋﻘﺎﺋﺪ ﺍﻷﻗﻮﺍﻡ ﻭﺍﳌﻠﻞ‪ ،‬ﻭﺿﻼﳍﺎ ﻭﺇﺳﺎﺀﺓ ﺍﻟﻈﻦ ﻓﻴﻬﺎ‪.‬‬

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 ‫ﻭﺃﺧﺺ‪ ‬ﻣﻦ ﺑﲔ ﺗﻠﻚ ﺍﻟﻌﻮﺍﻣﻞ‪ ،‬ﺍﻻﻛﺘﻔﺎﺀ ﰲ ﺗﺒﻴﲔ ﻋﻘﺎﺋﺪ ﻗﻮﻡ ﺑﺎﻟﺮﺟﻮﻉ ﺇﱃ ﻛﺘﺐ ﺧﺼﻮﻣﻬﻢ ﻭﺃﻋﺪﺍﺋﻬﻢ‪،‬‬
‫ﻭﻫﺬﺍ ﺩﺍﺀ ﻋﻢ‪ ‬ﻛﺜﲑ ﻣﻦ ﻣﺆﺭ‪‬ﺧﻲ ﺍﻟﻌﻘﺎﺋﺪ ﻭﺍﻟﻨﺤﻞ ( )‪(١٢‬‬
‫ﻭﺃﻧﺖ ﺇﻥ ﻗﺮﺃﺕ ﺗﺮﺍﺙ ﻛﻞ ﻓﺮﻗﺔ ﻋﻠﻰ ﺣﺪﺓ ﲢﺴﺐ ﺃﻧﻪ ﻻ ﻳﻮﺟﺪ ﰲ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺇﻻ ﺃﻫـﻞ ﺍﻹﳝـﺎﻥ‬
‫ﻭﺍﻟﺼﻼﺡ ﻭﺍﻟﺘﻘﻮﻯ ﲝﻴﺚ ﻻ ﺗﺸﻚ ﺑﺄ‪‬ﻢ ﲨﻴﻌﺎ ﻣﻦ ﺃﻫﻞ ﺍﳉﻨﺔ‬
‫ﻭﺇﻥ ﺃﻧﺖ ﻗﻠﺒﺖ ﺍﻟﺼﻔﺤﺔ ﻭﻗﺮﺃﺕ ﻗﺮﺍﺀﺓ ﺛﺎﻧﻴﺔ ﻣﻦ ﺧﻼﻝ ﻣﻮﻗﻒ ﻛﻞ ﻓﺮﻗﺔ ﻣﻦ ﺍﻟﻔﺮﻕ ﺍﻷﺧﺮﻯ ﲣﻠﺺ ﺇﱃ‬
‫ﺃﻥ ﲨﻴﻊ ﺍﳌﺴﻠﻤﲔ ﻛﻔﺎﺭ ﻭﺃ‪‬ﻢ ﲨﻴﻌﺎ ﻣﻦ ﺃﻫﻞ ﺍﻟﻨﺎﺭ )‪(١٣‬‬
‫ﺇﻥ ﺍﻟﺘﺎﺭﻳﺦ ﻳﻜﺘﺒﻪ ﰲ ﺍﻟﻐﺎﻟﺐ ﺍﻷﻗﻮﻯ ﻭﺍﳌﻨﺘﺼﺮ‪ ،‬ﻭﺍﳌﺆﺭﺥ ﰲ ﺍﻟﻐﺎﻟﺐ ﳝﺰﺝ ﻓﻜﺮﻩ ﻭﻣﺸﺎﻋﺮﻩ ﺑﺘﺎﺭﳜﻪ‪ ،‬ﻭﻟﻴﺲ‬
‫ﻣﻘﺼﺪﻧﺎ ﺍﻟﻘﺪﺡ ﰲ ﻛﺘﺐ ﺍﻟﺘﺎﺭﻳﺦ ﻓﻬﺬﺍ ﻣﱰﻟﻖ ﺧﻄﲑ‪ ،‬ﻟﻜﻦ ﺍﻟﻨﻤﺎﺫﺝ ﺍﻟﺴﺎﺑﻘﺔ ﻭﻣﺎ ﺷﺎ‪‬ﻬﺎ ﺗﺪﻋﻮﻧﺎ ﺇﱃ ﺃﻥ ﻻ‬
‫ﻧﺴﻠﹼﻢ ﺑﻜﻞ ﻣﺎ ﻧﻘﺮﺃﻩ ﰲ ﻛﺘﺐ ﺍﻟﺘﺎﺭﻳﺦ ﻭﺍﻟﺘﺮﺍﺟﻢ ﻭﺍﻟﻔﺮﻕ ﺑﻞ ﻻ ﺑﺪ ﻣﻦ ﺍﻟﺘﻤﺤﻴﺺ ﻭﺍﻟﺘﺤﻘﻖ ﻭﺍﻟﺘﺄﻛﺪ‪ ،‬ﻓﻘﺪ‬
‫ﻳﻜﻮﻥ ﺳﺒﺐ ﺍﻟﻄﻌﻦ ﻫﻮ ﺍﺧﺘﻼﻑ ﺍﳌﺬﻫﺐ ﺃﻭ ﺍﳌﻘﺎﺭﻧﺔ ﻣﻊ ﺍﳊﺴﺪ ﻭﻏﲑ ﺫﻟﻚ‪ ،‬ﻗﺎﻝ ﺍﻟﺘﺎﺝ ﺍﻟﺴﺒﻜﻲ ﰲ ﻛﺘﺎﺑﻪ‬
‫ﻗﺎﻋﺪﺓ ﰲ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ﻭﺍﳌﺆﺭﺧﲔ ﺹ‪) :٥٩‬ﺇﻥ ﺃﻫﻞ ﺍﻟﺘﺄﺭﻳﺦ ﺭﲟﺎ ﻭﺿﻌﻮﺍ ﻣﻦ ﺃﻧﺎﺱ ﻭﺭﻓﻌﻮﺍ ﻣـﻦ‬
‫ﺃﻧﺎﺱ‪ ،‬ﺇﻣﺎ ﻟﺘﻌﺼﺐ ﺃﻭ ﳉﻬﻞ ﺃﻭ ‪‬ﺮﺩ ﺍﻋﺘﻤﺎﺩ ﻋﻠﻰ ﻧﻘﻞ ﻣﻦ ﻻ ﻳﻮﺛﻖ ﺑﻪ ﺃﻭ ﻟﻐﲑ ﺫﻟﻚ ﻣﻦ ﺍﻷﺳـﺒﺎﺏ‪،‬‬
‫ﻭﺍﳉﻬﻞ ﰲ ﺍﳌﺆﺭﺧﲔ ﺃﻛﺜﺮ ﻣﻨﻪ ﰲ ﺃﻫﻞ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﺘﻌﺼﺐ ﻗﻞ ﺃﻥ ﺭﺃﻳﺖ‪ ‬ﺗﺎﺭﳜﻴﺎ ﺧﺎﻟﻴـﺎ‬
‫ﻣﻦ ﺫﻟﻚ(ﺍﻩ‬
‫ﻭﻳﺆﻳﺪ ﻣﺎ ﻗﺎﻟﻪ ﺍﻟﺘﺎﺝ ﺍﻟﺴﺒﻜﻲ ﻣﺎ ﰲ ﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ ‪ :١٢/١‬ﻣﻦ ﺃﻥ ﺃﺑﺎ ﺇﺳﺤﺎﻕ ﺍﻟﺼﺎﺑﺊ ﺻﺎﺣﺐ ﺍﻟﺮﺳﺎﺋﻞ‬
‫ﻛﺎﺗﺐ ﺍﻹﻧﺸﺎﺀ ﺑﺒﻐﺪﺍﺩ ﻋﻦ ﺍﳋﻠﻴﻔﺔ ﻛﺎﻥ ﻗﺪ ﺃﻣﺮﻩ ﻋﻀﺪ ﺍﻟﺪﻭﻟﺔ ﺍﻟﺒﻮﻳﻬﻲ ﺃﻥ ﻳﺼﻨﻊ ﻟﻪ ﻛﺘﺎﺑـﺎﹰ ﰲ ﺃﺧﺒـﺎﺭ‬
‫ﺍﻟﺪﻭﻟﺔ ﺍﻟﺪﻳﻠﻤﻴﺔ‪ ،‬ﻓﻌﻤﻞ ﻟﻪ )ﺍﻟﻜﺘﺎﺏ ﺍﻟﺘﺎﺟﻲ(‪ ،‬ﻭﺫﻛﺮ ﺍﺑﻦ ﺧﻠﻜﺎﻥ‪ :‬ﺃﻥ ﺻﺪﻳﻘﺎ ﻟﻠﺼﺎﺑﺊ ﺩﺧﻞ ﻋﻠﻴﻪ ﻓﺮﺁﻩ ﰲ‬
‫ﺷﻐﻞ ﺷﺎﻏﻞ ﻣﻦ ﺍﻟﺘﻌﻠﻴﻖ ﻭﺍﻟﺘﺴﻮﻳﺪ ﻭﺍﻟﺘﺒﻴﻴﺾ ﻓﺴﺄﻟﻪ ﻋﻤﺎ ﻳﻌﻤﻞ؟ ﻓﻘﺎﻝ‪ :‬ﺃﺑﺎﻃﻴـﻞ ﺃﳕﻘﻬـﺎ‪ ،‬ﻭﺃﻛﺎﺫﻳـﺐ‬
‫ﺃﹸﻟﻔﻘﻬﺎ(ﺍﻩ‬
‫ﻓﻼ ﺑﺪ ﺇﺫﻥ ﻣﻦ ﺍﻟﺘﻤﺤﻴﺺ ﻭﺍﻟﺘﺪﻗﻴﻖ ﻗﺎﻝ ﺍﻟﻘﺎﲰﻲ‪ ) :‬ﺇﻥ ﻗﺎﻋﺪﺓ ﺍﶈﻘﻘﲔ ﻫﻲ ﻋﺪﻡ ﺍﻟﺒﺖ ﰲ ﺃﻣﺮ ﺗـﺎﺭﳜﻲ‬
‫ﺇﻻ ﺑﻌﺪ ﺗﻌﺮﻓﻪ ﻣﻦ ﺃﻃﺮﺍﻓﻪ ﻭﻣﺮﺍﺟﻌﺔ ﻋﺪﺓ ﺃﺳﻔﺎﺭ ﻟﻠﻮﻗﻮﻑ ﻋﻠﻰ ﻛﻨﻬﻪ ﻭﺣﻘﻴﻘﺘﻪ ﻭﺍﻹﺷﺮﺍﻑ ﻋﻠـﻰ ﻏﺜـﻪ‬
‫ﻭﲰﻴﻨﻪ ﻭﻭﺯﻧﻪ ﲟﻴﺰﺍﻥ ﺍﻟﻌﻘﻮﻝ ﺍﻟﺴﻠﻴﻤﺔ ﻭﺍﻟﻘﻮﺍﻋﺪ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﳌﻌﻘﻮﻟﺔ ﻛﻤﺎ ﺃﺷﺎﺭ ﺇﱃ ﺫﻟﻚ ﺍﻹﻣـﺎﻡ ﺍﺑـﻦ‬
‫ﺧﻠﺪﻭﻥ ﰲ ﻣﻘﺪﻣﺘﻪ(ﺍﻩ ﳎﻠﺔ ﺍﳌﻨﺎﺭ ‪٣٠/١/١٦‬‬
‫ﻭﻳﺬﻛﺮ ﺍﻟﺴﺨﺎﻭﻱ ﰲ ﺗﺮﲨﺘﻪ ﺍﳌﻔﺮﺩﺓ ﻟﺸﻴﺨﻪ ﺍﺑﻦ ﺣﺠﺮ ‪ :٦٨٦/٢‬ﺃﻥ ﺍﺑﻦ ﺣﺠﺮ ﻗﺎﻝ ﻋﻦ ﺍﻟﻨﺎﻗﻞ ﻟﻠﺠﺮﺡ‬
‫ﻭﺍﻟﺘﻌﺪﻳﻞ‪) :‬ﻳﻠﺰﻣﻪ ﲢﺮﻱ ﺍﻟﺼﺪﻕ ﰲ ﺍﻟﻨﻘﻞ ﻭﻻ ﻳﻌﺘﻤﺪ ﻋﻠﻰ ﳎﺮﺩ ﺍﻟﺘﺸﻨﻴﻊ ﻣﻦ ﻛﻞ ﺃﺣﺪ ﻓﺈﻥ ﻟﻠﻨـﺎﺱ‬
‫ﺃﻏﺮﺍﺿﺎ ﻣﺘﻔﺎﻭﺗﺔ‪ ،‬ﺑﻞ ﻳﻨﻈﺮ ﰲ ﺍﻟﻨﺎﻗﻞ ﻟﻠﺠﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ‪:‬‬

‫‪ ( ١٢‬ﺍﻗﺘﺒﺎﺱ ﻣﻦ ) ﲝﻮﺙ ﰲ ﺍﳌﻠﻞ ﻭﺍﻟﻨﺤﻞ ( ﻟﻠﺴﺒﺤﺎﱐ ﺝ‪ /١‬ﺹ ‪ ٩‬ﺑﺘﺼﺮﻑ‬

‫‪ ( ١٣‬ﺍﻗﺘﺒﺎﺱ ﻣﻦ )ﺍﻟﺒﻌﺪ ﺍﳊﻀﺎﺭﻱ ﻟﻠﻌﻘﻴﺪﺓ ﺍﻹﺑﺎﺿﻴﺔ( ﻟﻠﺪﻛﺘﻮﺭ ﻓﺮﺣﺎﺕ ﺍﳉﻐﺒﲑﻱ ﺹ‪٣٥-٣٤‬‬

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 ‫ﻓﺈﻥ ﻛﺎﻥ ﺛﻘﺔ ﻟﻴﺲ ﲟﺘﻬﻢ ﰲ ﺍﳌﻨﻘﻮﻝ ﻋﻨﻪ ﻓﻠﻴﻌﺘﻤﺪﻩ ﻭﺇﻥ ﲰﺎﻩ ﻓﻬﻮ ﺃﺑﺮﺃ ﻟﺴﺎﺣﺘﻪ‪ ،‬ﻭﺇﻥ ﺷﻚ ﻓﻴﻪ ﻓﻴﻘﺘﺼـﺮ‬
‫ﻋﻠﻰ ﺍﻹﺷﺎﺭﺓ ﻭﻻ ﳚﺰﻡ ﲟﺎ ﻳﺘﺮﺩﺩ ﻓﻴﻪ ﺑﻞ ﻳﺄﰐ ﻓﻴﻪ ﺑﺼﻴﻐﺔ ﺍﻟﺘﻤﺮﻳﺾ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻨﺎﻗﻞ ﻟﻪ ﳑﻦ ﻳﻨﺴـﺐ ﺇﱃ‬
‫ﺍ‪‬ﺎﺯﻓﺔ ﺃﻭ ﻛﺎﻥ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﳌﻨﻘﻮﻝ ﻋﻨﻪ ﺣﻆ ﻧﻔﺲ ﻓﻠﻴﺠﺘﻨﺐ ﺍﻟﻨﻘﻞ ﻋﻨﻪ ﻓﺈﻥ ﺍﺿﻄﺮ ﺇﱃ ﺫﻟﻚ ﻓﻠﻴﻜﺸﻒ‬
‫ﻋﻨﻪ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﻣﻘﺪﻣﺔ ﺍﻟﻔﺘﺢ )ﺝ ‪ /١‬ﺹ ‪ (٤٢٧‬ﰲ ﺳﻴﺎﻕ ﺍﻟﻜﻼﻡ ﻋﻦ ﻋﻜﺮﻣﺔ‪ ) :‬ﻭﻗﺪ ﺑﺮﺃﻩ ﺃﲪـﺪ‬
‫ﻭﺍﻟﻌﺠﻠﻲ ﻣﻦ ﺫﻟﻚ ] ﺃﻱ ﺭﺃﻱ ﺍﳋﻮﺍﺭﺝ [ ﻓﻘﺎﻝ ﰲ ﻛﺘﺎﺏ ﺍﻟﺜﻘﺎﺕ ﻟﻪ‪ :‬ﻋﻜﺮﻣﺔ ﻣﻮﱃ ﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ‬
‫ﻋﻨﻬﻤﺎ ﻣﻜﻲ ﺗﺎﺑﻌﻲ ﺛﻘﺔ ﺑﺮﺉ ﳑﺎ ﻳﺮﻣﻴﻪ ﺍﻟﻨﺎﺱ ﺑﻪ ﻣﻦ ﺍﳊﺮﻭﺭﻳﺔ‬
‫ﻭﻗﺎﻝ ﺑﻦ ﺟﺮﻳﺮ‪ :‬ﻟﻮ ﻛﺎﻥ ﻛﻞ ﻣﻦ ﺍﺩﻋﻰ ﻋﻠﻴﻪ ﻣﺬﻫﺐ ﻣﻦ ﺍﳌﺬﺍﻫﺐ ﺍﻟﺮﺩﻳﺌﺔ ﺛﺒﺖ ﻋﻠﻴﻪ ﻣﺎ ﺍﺩﻋـﻰ ﺑـﻪ‬
‫ﻭﺳﻘﻄﺖ ﻋﺪﺍﻟﺘﻪ ﻭﺑﻄﻠﺖ ﺷﻬﺎﺩﺗﻪ ﺑﺬﻟﻚ ﻟﻠﺰﻡ ﺗﺮﻙ ﺃﻛﺜﺮ ﳏﺪﺛﻲ ﺍﻷﻣﺼﺎﺭ‪ ،‬ﻷﻧﻪ ﻣﺎ ﻣﻨﻬﻢ ﺇﻻ ﻭﻗﺪ ﻧﺴﺒﻪ‬
‫ﻗﻮﻡ ﺇﱃ ﻣﺎ ﻳﺮﻏﺐ ﺑﻪ ﻋﻨﻪ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﻣﻘﺪﻣﺔ ﺍﻟﻔﺘﺢ ﺃﻳﻀﺎ )ﺝ ‪/١‬ﺹ ‪) :(٣٨٢‬ﻭﺍﻋﻠﻢ ﺃﻧﻪ ﻗﺪ ﻭﻗﻊ ﻣﻦ ﲨﺎﻋﺔ‪ ‬ﺍﻟﻄﻌـﻦ ﰲ‬
‫ﲨﺎﻋﺔ ﺑﺴﺒﺐ ﺍﺧﺘﻼﻓﻬﻢ ﰲ ﺍﻟﻌﻘﺎﺋﺪ ﻓﻴﻨﺒﻐﻲ ﺍﻟﺘﻨﺒﻪ ﻟﺬﻟﻚ ﻭﻋﺪﻡ ﺍﻻﻋﺘﺪﺍﺩ ﺑﻪ ﺇﻻ ﲝﻖ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺍﻟﺸﻮﻛﺎﱐ ﰲ ﺃﺩﺏ ﺍﻟﻄﻠﺐ ﺹ‪) :١١٧‬ﺩﻉ ﻋﻨﻚ ﻣﺎ ﻳﻘﻊ ﻣﻊ ﺍﻻﺧﺘﻼﻑ ﰲ ﺍﳌﺬﺍﻫﺐ ﻭﺍﳌﻌﺘﻘﺪﺍﺕ‬
‫ﻓﺈﻧﻪ ﻳﺒﻠﻎ ﺍﻷﻣﺮ ﺇﱃ ﻋﺪﺍﻭﺓ ﻓﻮﻕ ﻋﺪﺍﻭﺓ ﺃﻫﻞ ﺍﳌﻠﻞ ﺍﳌﺨﺘﻠﻔﺔ ﻓﻄﺎﻟﺐ ﺍﻹﻧﺼﺎﻑ ﻻ ﻳﻠﺘﻔﺖ ﺇﱃ ﺷﻲﺀ ﳑـﺎ‬
‫ﻳﻘﻊ ﻣﻦ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ﺑﺎﳌﺬﺍﻫﺐ ﻭﺍﻟﻨﺤﻞ‪(...‬ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺍﻟﺘﺎﺝ ﺍﻟﺴﺒﻜﻲ ﰲ ﻃﺒﻘﺎﺕ ﺍﻟﺸﺎﻓﻌﻴﺔ ﺍﻟﻜﱪﻯ )ﺝ ‪ / ٣‬ﺹ ‪) :(٦‬ﻭﳑﺎ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺘﻔﻘﺪ ﻋﻨﺪ ﺍﳉﺮﺡ‬
‫ﺣﺎﻝ ﺍﻟﻌﻘﺎﺋﺪ ﻭﺍﺧﺘﻼﻓﻬﺎ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﳉﺎﺭﺡ ﻭﺍ‪‬ﺮﻭﺡ ﻓﺮﲟﺎ ﺧﺎﻟﻒ ﺍﳉـﺎﺭﺡ ﺍ‪‬ـﺮﻭﺡ ﰲ ﺍﻟﻌﻘﻴـﺪﺓ‬
‫ﻓﺠﺮﺣﻪ ﻟﺬﻟﻚ ﻭﺇﻟﻴﻪ ﺃﺷﺎﺭ ﺍﻟﺮﺍﻓﻌﻲ ﺑﻘﻮﻟﻪ ‪ :‬ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺰﻛﻮﻥ ﺑﺮﺁﺀ ﻣﻦ ﺍﻟﺸﺤﻨﺎﺀ ﻭﺍﻟﻌﺼﺒﻴﺔ ﰲ‬
‫ﺍﳌﺬﻫﺐ ﺧﻮﻓﺎ ﻣﻦ ﺃﻥ ﳛﻤﻠﻬﻢ ﺫﻟﻚ ﻋﻠﻰ ﺟﺮﺡ ﻋﺪﻝ ﺃﻭ ﺗﺰﻛﻴﺔ ﻓﺎﺳﻖ‪ ،‬ﻭﻗﺪ ﻭﻗﻊ ﻫﺬﺍ ﻟﻜﺜﲑ ﻣﻦ ﺍﻷﺋﻤـﺔ‬
‫ﺟﺮ‪‬ﺣﻮﺍ ﺑﻨﺎﺀ ﻋﻠﻰ ﻣﻌﺘﻘﺪﻫﻢ ﻭﻫﻢ ﺍﳌﺨﻄﺌﻮﻥ ﻭﺍ‪‬ﺮﻭﺡ ﻣﺼﻴﺐ‬
‫ﻭﻗﺪ ﺃﺷﺎﺭ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺳﻴﺪ ﺍﳌﺘﺄﺧﺮﻳﻦ ﺗﻘﻲ ﺍﻟﺪﻳﻦ ﺍﺑﻦ ﺩﻗﻴﻖ ﺍﻟﻌﻴﺪ ﰲ ﻛﺘﺎﺑﻪ ﺍﻻﻗﺘﺮﺍﺡ ﺇﱃ ﻫﺬﺍ ﻭﻗـﺎﻝ‪:‬‬
‫ﺃﻋﺮﺍﺽ ﺍﳌﺴﻠﻤﲔ ﺣﻔﺮﺓ ﻣﻦ ﺣﻔﺮ ﺍﻟﻨﺎﺭ ﻭﻗﻒ ﻋﻠﻰ ﺷﻔﲑﻫﺎ ﻃﺎﺋﻔﺘﺎﻥ ﻣﻦ ﺍﻟﻨﺎﺱ‪ :‬ﺍﶈﺪﺛﻮﻥ ﻭﺍﳊﻜﺎﻡ‪.‬‬
‫ﻗﻠﺖ ] ﺍﻟﻘﺎﺋﻞ ﺍﻟﺘﺎﺝ ﺍﻟﺴﺒﻜﻲ [‪ :‬ﻭﻣﻦ ﺃﻣﺜﻠﺔ ﻣﺎ ﻗﺪﻣﻨﺎ ﻗﻮﻝ ﺑﻌﻀﻬﻢ ﰲ ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﺗﺮﻛﻪ ﺃﺑﻮ ﺯﺭﻋﺔ ﻭﺃﺑـﻮ‬
‫ﺣﺎﰎ ﻣﻦ ﺃﺟﻞ ﻣﺴﺄﻟﺔ ﺍﻟﻠﻔﻆ‪ ،‬ﻓﻴﺎﷲ ﻭﺍﳌﺴﻠﻤﲔ ﺃﳚﻮﺯ ﻷﺣﺪ ﺃﻥ ﻳﻘﻮﻝ ﺍﻟﺒﺨﺎﺭﻱ ﻣﺘﺮﻭﻙ ﻭﻫﻮ ﺣﺎﻣﻞ ﻟﻮﺍﺀ‬
‫ﺍﻟﺼﻨﺎﻋﺔ ﻭﻣﻘﺪﻡ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ‪ ،‬ﰒ ﻳﺎﷲ ﻭﺍﳌﺴﻠﻤﲔ ﺃﺗ‪‬ﺠﻌﻞ ﳑﺎﺩﺣﻪ‪ ‬ﻣﺬﺍﻣﺎ؟! ﻓﺈﻥ ﺍﳊﻖ ﰲ ﻣﺴﺄﻟﺔ‬
‫ﺍﻟﻠﻔﻆ ﻣﻌﻪ ﺇﺫ ﻻ ﻳﺴﺘﺮﻳﺐ ﻋﺎﻗﻞ ﻣﻦ ﺍﳌﺨﻠﻮﻗﲔ ﰲ ﺃﻥ ﺗﻠﻔﻈﻪ ﻣﻦ ﺃﻓﻌﺎﻟﻪ ﺍﳊﺎﺩﺛﺔ ﺍﻟﱵ ﻫﻲ ﳐﻠﻮﻗﺔ ﷲ ﺗﻌﺎﱃ‬
‫ﻭﺇﳕﺎ ﺃﻧﻜﺮﻫﺎ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻟﺒﺸﺎﻋﺔ ﻟﻔﻈﻬﺎ‬

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 ‫ﻭﻣﻦ ﺫﻟﻚ ﻗﻮﻝ ﺑﻌﺾ ﺍ‪‬ﺴﻤﺔ ﰲ ﺃﰉ ﺣﺎﰎ ﺍﺑﻦ ﺣﺒﺎﻥ‪ :‬ﱂ ﻳﻜﻦ ﻟﻪ ﻛﺒﲑ ﺩﻳﻦ ﳓﻦ ﺃﺧﺮﺟﻨﺎﻩ ﻣﻦ ﺳﺠﺴﺘﺎﻥ‬
‫ﻷﻧﻪ ﺃﻧﻜﺮ ﺍﳊﺪ ﷲ‪ ،‬ﻓﻴﺎﻟﻴﺖ ﺷﻌﺮﻱ ﻣﻦ ﺃﺣﻖ ﺑﺎﻹﺧﺮﺍﺝ ﻣﻦ ﳚﻌﻞ ﺭﺑﻪ ﳏﺪﻭﺩﺍ ﺃﻭ ﻣـﻦ ﻳﱰﻫـﻪ ﻋـﻦ‬
‫ﺍﳉﺴﻤﻴﺔ؟!(ﺍﻩ‬

‫اﻟﻤﺴﺄﻟﺔ اﻟﺜﺎﻧﯿﺔ‪ :‬اﻷﺧﺬ ﻣﻦ ﻋﯿﻦ ﻣﺼﺎدر اﻵﺧﺮ ﻻ اﻟﻮﺳﺎﺋﻂ‬

‫ﻣﺎ ﺳﺒﻖ ﳛﺘﻢ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﺄﺧﺬ ﻣﻦ ﻋﲔ ﻣﺼﺎﺩﺭ ﺍﻵﺧﺮ ﻻ ﺍﻟﻮﺳﺎﺋﻂ ﻷﻥ ﺍﻟﻮﺳﺎﺋﻂ ﻗﺪ ﺗﻌﺘﻤﺪ ﻋﻠﻰ ﻭﺳـﺎﺋﻂ‬
‫ﺃﺧﺮﻯ ﺃﻭ ﻋﻠﻰ ﻓﻬﻤﻬﺎ ﺃﻭ ﻳﻜﻮﻥ ﺑﲔ ﺍﻟﻮﺍﺳﻄﺔ ﻭﺑﲔ ﺍﳌﺘﻜﻠﱠﻢ ﻓﻴـﻪ ﻋـﺪﺍﻭﺓ ﺃﻭ ﺣﺴـﺪ ﺃﻭ ﺧـﻼﻑ ﰲ‬
‫ﺍﳌﺬﻫﺐ‪ ...‬ﺇﱁ‪ ،‬ﻗﺎﻝ ﺍﻟﺼﻨﻌﺎﱐ ﰲ ﺇﻳﻘﺎﻅ ﺍﻟﻔﻜﺮﺓ ﺹ‪) :٤٦‬ﺍﻟﻨﺎﺱ ﺗﺒﻊ ﳌﺎ ﺃﻟﻔﻮﻩ ﻣﻦ ﺍﺗﺒﺎﻉ ﺍﻵﺑﺎﺀ ﲟﺠـﺮﺩ‬
‫ﺗﻘﻠﻴﺪ‪ ‬ﻭﻫﻮﻯ‪ ،‬ﻭﻣﻦ ﻧﻈﺮ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻬﻮ‪:‬‬
‫ﺇﻣﺎ ﻣ‪‬ﻦ ﺭﺍﻛﺪﻱ ﺍﳍﻤﺔ ﻓﻴﻘﺼﺮ ﻧﻈﺮﻩ ﻋﻠﻰ ﻣﺎ ﺩﻭﻧﻪ ﺃﺳﻼﻓﻪ ﻣﻦ ﺍﻟﻜﺘﺐ‪ ،‬ﺍﳊﺎﻛﻤﲔ ﻓﻴﻬﺎ ﳌﻘﺎﻟﺘﻬﻢ ﺑﻌﻨـﻮﺍﻥ‪:‬‬
‫)ﺃﻫﻞ ﺍﳊﻖ – ﺍﻟﻔﺮﻗﺔ ﺍﻟﻨﺎﺟﻴﺔ – ﺃﻫﻞ ﺍﻟﻌﺪﻝ ﻭﺍﻟﺘﻮﺣﻴﺪ – ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ( ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣـﻦ‬
‫ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﳌﺮﻭﻧﻘﺔ‪ ،‬ﻭﳌﻘﺎﻻﺕ ﻏﲑﻫﻢ ﺑﻌﻨﻮﺍﻥ‪ ) :‬ﺍﳌﺸﺒﻬﺔ – ﺍﻟﻘﺪﺭﻳﺔ – ﺍﳉﱪﻳﺔ – ﺍﻟﺮﺍﻓﻀﺔ ( ﻭﻏﲑ ﺫﻟﻚ‬
‫ﻣﻦ ﺃﲰﺎﺀ ﲰﻮﻫﻢ ‪‬ﺎ‪.‬‬
‫ﰒ ﳚﻲﺀ ﺍﳌﺘﻠﻘﻮﻥ ﺑﻌﺪ ﺫﻟﻚ ﻓﻴﻨﻘﻠﻮﻥ ﺃﻗﻮﺍﻝ ﺧﺼﻮﻣﻬﻢ ﻣﻦ ﺗﻠﻚ ﺍﻟﻜﺘﺐ ﺍﻟﱵ ﻗﺪ ﺣﻜﻴﺖ ﻓﻴﻬﺎ ﺃﻗـﻮﺍﻝ‬
‫ﺧﺼﻮﻣﻬﻢ ﻋﻠﻰ ﺧﻼﻑ ﻣﺎ ﻗﺎﻟﻮﻩ ﻭﻳﻨﺴﺒﻮﻥ ﺫﻟﻚ ﺇﻟﻴﻬﻢ ﻭﻫﻢ ﻣﻨﻪ ﺑﺮﺍﺀ‪ ،‬ﻭﳛﻜﻮﻥ ﺃﺩﻟﺘـﻬﻢ ﺑﻌﻨـﻮﺍﻥ‪:‬‬
‫)ﺣﺠﺘﻨﺎ – ﺑﺮﻫﺎﻧﻨﺎ – ﺩﻟﻴﻠﻨﺎ( ﻭﺣﺠﺔ ﻣﻦ ﻗﺎﺑﻠﻬﻢ ﺑـ) ﺍﻟﺸﺒﻬﺔ – ﺍﳌﺘﻤﺴﻚ ( ﻭﻗﺪ ﳛﺬﻓﻮﻥ ﻣﻨﻬﺎ ﻣﺎ ﻫـﻮ‬
‫ﻣﻐﺰﻯ ﺍﻻﺳﺘﺪﺍﻝ ﻟﺌﻼ ﺗﻨﻔﻖ ﰲ ﺳﻮﻕ ﺍﳌﻨﺎﻇﺮﺓ‬
‫ﰒ ﳚﻲﺀ ﺍﳌﺆﻟﻒ ﺑﻌﺪ ﺫﻟﻚ ﻓﻴﻨﻘﻞ ﺃﻗﻮﺍﻝ ﺧﺼﻮﻣﻬﻢ ﻣﻦ ﺗﻠﻚ ﺍﻟﻜﺘﺐ ﺍﻟﱵ ﻗﺪ ﺣﻜﻴﺖ ﻓﻴﻬﺎ ﻣﺬﺍﻫﺒـﻬﻢ‬
‫ﻋﻠﻰ ﺧﻼﻑ ﻣﺎ ﻗﺎﻟﻮﻩ‪ ،‬ﻭﻧﺴﺒﺔﹸ ﺫﻟﻚ ﺇﻟﻴﻬﻢ ﻭﻫﻢ‪ ‬ﻭﺍﺿﺢ‪ ،‬ﻭﻳﺒﲏ ﺍﻟﺮﺩ ﻋﻠﻴﻬﻢ ﻋﻠﻰ ﺗﻠـﻚ ﺍﻟﻌﺒـﺎﺭﺍﺕ‬
‫ﻓﻴﺰﺩﺍﺩ ﺍﻟﺸﺮ ﻭﻳﻨﻤﻮ‪ ،‬ﻭﻳﺮﺑﻮﺍ ﺍﻟﺒﺎﻃﻞ ﻭﻳﻌﻠﻮ‬
‫ﻓﺈﺫﺍ ﻧﻈﺮ ﺫﻟﻚ ﺍﻟﻘﺼﲑ ﺍﳍﻤﺔ ﺍﳉﺎﻣﺪ ﺍﻟﺬﻫﻦ ﰲ ﺗﻠﻚ ﺍﻷﺳﺎﻃﲑ ﺟﻌﻠﻬﺎ ﻋﻨﻮﺍﻥ ﺍﻻﻋﺘﻘﺎﺩ ﻭﺃﻧﺰﳍﺎ ﰲ ﺃﺷـﺮﻑ‬
‫ﻣﻨﺎﺯﻝ ﺍﻟﻔﺆﺍﺩ‪ ،‬ﻓﻠﻮ ﻳﺆﺗﻰ ﺑﺎﷲ ﻭﺍﳌﻼﺋﻜﺔ ﻗﺒﻴﻼ ﻋﻠﻰ ﺃﻥ ﻳﻨﺼﻒ ﰲ ﺍﻟﻨﻈﺮ ﻭﻳﺄﺧﺬ ﻛﻼﻡ ﺍﻟﻨﺎﺱ ﻣﻦ ﻣﻌﺎﺩﻧﻪ‬
‫ﺃﻭ ﻳﺘﺮﻙ ﺗﻘﻠﻴﺪ ﺃﺷﻴﺎﺧﻪ ﻭﺁﺑﺎﺋﻪ ﻭﻳﻜﺘﻔﻲ ﺑﺎﻟﱪﺍﺀﺓ ﺍﻷﺻﻠﻴﺔ ﻭﺑﺎﻟﻨﻈﺮ ﺇﱃ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻣﺎ ﺯﺍﺩﻩ ﺫﻟﻚ ﺇﻻ‬
‫ﺗﺸﺪﺩﺍ ﻓﻴﻤﺎ ﻫﻮ ﻓﻴﻪ‬
‫ﻭﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻨﺎﻇﺮ ﻣﻦ ﺫﻭﻱ ﺍﳍﻤﺔ ﻭﺍﻟﺬﻛﺎﺀ ﻓﻴﻄﻠﻊ ﻋﻠﻰ ﻣﺂﺧﺬ ﺍﻟﻨﺎﺱ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﻳﻈﻬـﺮ‬
‫ﻋﻠﻰ ﺍﳊﻖ ﻣﻊ ﻣﻦ ﻛﺎﻥ‪ ،‬ﻓﻴﻄﺮﺡ ﻣﺎ ﻇﻬﺮ ﻟﻪ ﻣﻦ ﺍﳊﻖ ﻭﻳﻌﻮﺩ ﺇﱃ ﺍﻵﺑﺎﺀ ﺇﻻ ﺍﻟﻘﻠﻴﻞ ﺑـﻞ ﺍﻷﻗـﻞ ﻣـﻦ‬
‫ﺍﻟﻘﻠﻴﻞ‪ ،‬ﻭﺭﺟﻊ ﻳﺪﻧﺪﻥ ﺣﻮﻝ ﺗﻠﻚ ﺍﻷﺳﺎﻃﲑ ﻭﻳﻨﻔﻘﻬﺎ ﰲ ﺳﻮﻕ ﺍﻟﺘﺪﺭﻳﺲ‪ ،‬ﻓﺈﺫﺍ ﺻﻚ ﺫﻫﻨﻪ ﺁﻳﺔ ﺃﻭ ﺣﺪﻳﺚ‬

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 ‫ﻳﻨﺎﺩﻳﺎﻥ ﻋﻠﻰ ﺧﻼﻑ ﻣﺎ ﻗﺮﺭﻩ ﺍﻷﺳﻼﻑ ﺍﺳﺘﺮﻭﺡ ﻟﺘﺄﻭﻳﻠﻬﺎ ﻭﻟﻮ ﺑﺘﺄﻭﻳﻞ ﻳﺮﺩﻩ ﺍﻟﻠﻔﻆ ﻭﻳﺄﺑﺎﻩ ﺍﻟﺴﻴﺎﻕ( ﺍﻧﺘﻬﻰ‬
‫ﻛﻼﻡ ﺍﻟﺼﻨﻌﺎﱐ ﺑﺘﺼﺮﻑ ﻳﺴﲑ‪ ،‬ﻭﻻﺣﻆ ﺃﻥ ﻛﻼﻡ ﺍﻟﺼﻨﻌﺎﱐ ﻫﻮ ﰲ ﺍﳋﻼﻑ ﺑﲔ ﺍﳌﺬﺍﻫﺐ ﺍﻟﻌﻘﺪﻳﺔ‬
‫ﻭﻗﺒﻠﻪ ﻛﺎﻥ ﺍﳌﻘﺒﻠﻲ ﻣﻦ ﺩﻋﺎﺓ ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﺍﳌﺼﺎﺩﺭ ﺍﻷﺻﻠﻴﺔ ﻗﺎﻝ ﺃﲪﺪ ﺍﳌﻠﻴﻜﻲ ﰲ ﻛﺘﺎﺑﻪ )ﺍﳌﻘﺒﻠﻲ ﺣﻴﺎﺗـﻪ‬
‫ﻭﻓﻜﺮﻩ ( ﺹ‪ ) :٢٠٠‬ﻭﺩﻋﻰ ﺍﳌﻘﺒﻠﻲ ﺇﱃ ﺍﻟﺘﻌﺮﻑ ﻋﻠﻰ ﺍﳌﺬﺍﻫﺐ –ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﻋﻘﺪﻳﺔ ﺃﻭ ﻓﻘﻬﻴﺔ– ﻣﻦ‬
‫ﺃﻫﻠﻬﺎ ﺑﺎﻟﺮﺟﻮﻉ ﺇﱃ ﻛﺘﺐ ﻫﺬﻩ ﺍﳌﺬﺍﻫﺐ ﻧﻔﺴﻬﺎ ﻓﺈﻥ ﻣﺎ ﺗﻀﻤﻨﺘﻪ ﻣﻘﺪﻡ ﻋﻠﻰ ﻧﻘﻞ ﺍﻷﺟـﻨﱯ( ) ﺍﳌﻨـﺎﺭ‬
‫‪( ٣٩٠/٢‬‬
‫ﻭﺣﺚ ﺍﳌﻘﺒﻠﻲ ﻋﻠﻰ ﻋﺪﻡ ﻗﺒﻮﻝ ﺷﻬﺎﺩﺓ ﺍﳌﺨﺎﻟﻔﲔ ﰲ ﺍﻟﻌﻘﺎﺋﺪ ﻓﺈ‪‬ﺎ ﻣﻦ ﺷﻬﺎﺩﺓ ﺫﻭﻱ ﺍﻹﺣﻦ ﺍﳌﺮﺩﻭﺩﺓ ﺷﺮﻋﺎ‬
‫ﻭﻗﺪ ﻋﻠﻢ ﻣﻦ ﺣﺎﳍﻢ ﺍﺗﺒﺎﻉ ﺍﳍﻮﻯ ﻭﻗﺒﻮﻝ ﺍﳌﺜﺎﻟﺐ ﻣﻦ ﺩﻭﻥ ﺗﺜﺒﺖ ) ﺍﻟﻌﻠﻢ ﺍﻟﺸﺎﻣﺦ ‪( ٥٠٤‬‬
‫ﻭﺻﺎﺭ ﻛﻞ ﻣﻨﻬﻢ ﳛﻜﻰ ﺍﻟﺸﺮ ﻋﻦ ﳐﺎﻟﻔﻪ ﻭﻳﻜﺘﻢ ﺍﳋﲑ ﺑﻞ ﻳﺮﻭﻯ ﺍﻟﻜﺬﺏ ﻭﺍﻟﺒﻬﺖ ﺃﺣﻴﺎﻧـﺎ ) ﺍﻟﻌﻠـﻢ‬
‫ﺍﻟﺸﺎﻣﺦ ‪( ٤١٤‬‬
‫ﻭﻛﺮﺭ ﲢﺬﻳﺮﻩ ﻣﻦ ﻗﺒﻮﻝ ﻛﻼﻡ ﺃﻫﻞ ﺍﳌﺬﺍﻫﺐ ﺑﻌﻀﻬﻢ ﰲ ﺑﻌﺾ ﻭﺣﺚ ﻋﻠﻰ ﺍﻟﻨﻈﺮ ﻓﻴﻪ ﻟﻴﺆﺧـﺬ ﻣﻨـﻪ‬
‫ﻭﻳﺘﺮﻙ ﻻ ﺳﻴﻤﺎ ﰲ ﻣﻮﺿﻊ ﺍﻟﺘﻬﻤﺔ ﻓﺈﻥ ﺍﻟﺸﺮﻳﻌﺔ ﻗﺪ ﺭﺩﺕ ﺷﻬﺎﺩﺓ ﺍﻟﻌﺪﻝ ﺍﳌﺮﺿﻲ ﰲ ﳏﻞ ﺍﻟﺘﻬﻤﺔ ﻭﺍﻻﻗﺘﺪﺍﺀ‬
‫‪‬ﺎ ﻻﺯﻡ ﻭﻫﻮ ﻫﻨﺎ ﻣﻦ ﻗﻴﺎﺱ ﺍﻷﻭﱃ ) ﺍﻟﻌﻠﻢ ﺍﻟﺸﺎﻣﺦ ‪( ٣٨٥‬‬
‫ﻭﺫﻛﺮ ﺃﻥ ﺃﺻﻞ ﻋﺪﻡ ﺇﻧﺼﺎﻑ ﺍﳌﺘﻤﺬﻫﺒﲔ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ ﻫﻮ ﻋﺪﻡ ﻣﺒﺎﻻ‪‬ﻢ ﺑﺄﻗﻮﺍﻝ ﻣﻦ ﻋﺰﻣـﻮﺍ ﻋﻠـﻰ‬
‫ﺧﺼﻮﻣﺘﻬﻢ ﻓﻴﺠﻬﻠﻮﻥ ﺃﻗﻮﺍﳍﻢ ﻓﻴﺠﻬﻠﻮﻥ ﻋﻠﻴﻬﻢ ) ﺍﻟﻌﻠﻢ ﺍﻟﺸﺎﻣﺦ ﺹ ‪( ٢٢٩‬‬
‫ﻭﺣﺾ ﺍﳌﻘﺒﻠﻲ ﻋﻠﻰ ﺍﻟﺘﺤﺮﻱ ﰲ ﻧﻘﻞ ﺃﺩﻟﺔ ﺍﳌﺬﺍﻫﺐ ﻭﺣﻜﺎﻳﺘﻬﺎ ﻛﺎﻣﻠﺔ ﻓﺈﻥ ﻛـﺜﲑﺍ ﻣـﻦ ﺍﳌﺼـﻨﻔﲔ‬
‫ﻳﺘﺼﺮﻓﻮﻥ ﺑﺎﻧﺘﺨﺎﺏ ﺃﺩﻟﺔ ﺍﳌﺬﺍﻫﺐ ﺍﶈﻜﻴﺔ ﻋﻠﻰ ﺣﺴﺐ ﺁﺭﺍﺀ ﺍﳊﺎﻛﲔ ﻻ ﻋﻠﻰ ﻣﺎ ﻭﻗﻊ ﻟﻠﻤﺤﻲ ﻋﻨـﻬﻢ‬
‫ﻓﻘﻂ ) ﺍﳌﻨﺎﺭ ‪( ١٢٨/١‬‬
‫ﻭﻛﺜﲑﺍ ﻣﺎ ﻳﻨﻤﻘﻮﻥ ﺣﺠﺠﻬﻢ ﻭﻳﺬﻛﺮﻭﻥ ﺃﺿﻌﻒ ﺣﺠﺞ ﺧﺼﻮﻣﻬﻢ ﻭﳚﺮﻭ‪‬ﺎ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺬﻱ ﻳﻀﻌﻔﻬﺎ‬
‫ﻟﻴﻜﻮﻥ ﺩﻓﻌﻬﺎ ﻭﺍﺿﺢ ﺍﻟﺼﺤﺔ ﻭﻳﺘﺮﻛﻮﻥ ﻣﺎ ﻻ ﻳﻨﺪﻓﻊ ﻣﻦ ﺃﺩﻟﺔ ﺍﳋﺼﻮﻡ ) ﺍﳌﻨﺎﺭ ‪ ١٢٥/٢‬ﻭ‪( ٣٦٨/١‬‬

‫ﻓﺈﺫﺍ ﺍﻃﻠﻌﻨﺎ ﻋﻠﻰ ﺍﳋﱪ ﻣﻦ ﺍﳌﺼﺎﺩﺭ ﺍﻷﺻﻠﻴﺔ ﻓﻼ ﻋﱪﺓ ﲟﺎ ﰲ ﺍﻟﻮﺳﺎﺋﻂ ﻣﻦ ﺳﻮﺀ ﺍﻟﻨﻘﻞ ﻭﳓﻮﻩ‪ ،‬ﻭﻣﻦ ﺍﻟﻌﺠﺐ‬
‫ﺃﻥ ﲡﺪ ﻣﻦ ﻳﻜﺬﹼﺏ ﺍﻷﺻﻞﹶ ﻭﻳﺮﺩ ﺧﺒ‪‬ﺮ‪‬ﻩ ﻭﻳﻌﺘﻤﺪ ﻋﻠﻰ ﺍﻟﻮﺳﺎﺋﻂ ﻣﻊ ﻧﻔﻲ ﺍﻷﺻﻞﹺ ﳌﺎ ﰲ ﺍﻟﻮﺳﺎﺋﻂ ﻭﻗﺪ ﺣﺼﻞ‬
‫ﻟﻠﻔﻘﲑ ﺷﻲﺀ ﻣﻦ ﺫﻟﻚ ﻓﻨ‪‬ﺴ‪‬ﺐ‪ ‬ﺇﱄﹼ ﺑﻌﻀ‪‬ﻬﻢ ﺃﺷﻴﺎﺀ ﱂ ﺃﻗﻠﻬﺎ ﺍﻋﺘﻤﺎﺩﺍ ﻋﻠﻰ ﺍﻟﻮﺳﺎﺋﻂ ﻣﻊ ﻧﻔﻴﻲ ﻟﺘﻠﻚ ﺍﻷﻣﻮﺭ‬
‫ﻭﻫﺬﻩ ﺍﻟﻘﺼﺔ ﺍﻟﻌﺠﻴﺒﺔ ﲡﺴﺪ ﻟﻨﺎ ﻫﺬﺍ ﺍﻷﻣﺮ‪ ،‬ﻓﻔﻲ ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻜﱪﻯ ﻻﺑﻦ ﺗﻴﻤﻴﺔ ‪) :٣٩٤/٥‬ﻗﺎﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ‬
‫ﺃﲪﺪ‪ :‬ﳌﺎ ﻗﺪﻡ ﺩﺍﻭﺩ ﺍﻟﻈﺎﻫﺮﻱ ﻣﻦ ﺧﺮﺍﺳﺎﻥ ﺟﺎﺀﱐ ﻓﺴﻠﻢ ﻋﻠﻲ ﻓﺴﻠﻤﺖ ﻋﻠﻴﻪ ﻓﻘﺎﻝ ﱄ‪ :‬ﻗﺪ ﻋﻠﻤﺖ ﺷﺪﺓ‬
‫ﳏﺒﱵ ﻟﻜﻢ ﻭﻟﻠﺸﻴﺦ‪ .‬ﻭﻗﺪ ﺑﻠﻐﻪ ﻋﲏ ﻛﻼﻡ ﻓﺄﺣﺐ ﺃﻥ ﺗﻌﺬﺭﱐ ﻋﻨﺪﻩ ﻭﺗﻘﻮﻝ ﻟﻪ‪ :‬ﺇﻥ ﻟﻴﺲ ﻫﺬﺍ ﻣﻘﺎﻟﱵ ﺃﻭ‬
‫ﻟﻴﺲ ﻛﻤﺎ ﻗﻴﻞ ﻟﻚ‪ .‬ﻓﻘﻠﺖ‪ :‬ﻻ ﺗﺮﻳﺪ؟ ﻓﺄﰉ!‬

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 ‫ﻓﺪﺧﻠﺖ ﺇﱃ ﺃﰊ ﻓﺄﺧﱪﺗﻪ ﺃﻥ ﺩﺍﻭﺩ ﺟﺎﺀ ﻭﻗﺎﻝ‪ :‬ﺇﻧﻪ ﻻ ﻳﻘﻮﻝ ‪‬ﺬﻩ ﺍﳌﻘﺎﻟﺔ ﻭﺃﻧﻜﺮ‪ .‬ﻗﺎﻝ‪ :‬ﺟﺌﲏ ﺑﺘﻠﻚ ﺍﻹﺿﺒﺎﺭﺓ‬
‫]ﺍﻟﻜﺘﺐ[ ﻓﺄﺧﺮﺝ ﻣﻨﻬﺎ ﻛﺘﺎﺑﺎ ﻓﻘﺎﻝ‪ :‬ﻫﺬﺍ ﻛﺘﺎﺏ ﳏﻤﺪ ﺑﻦ ﳛﲕ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ ﻭﻓﻴـﻪ ﺃﻧـﻪ ‪-‬ﻳﻌـﲏ ﺩﺍﻭﺩ‬
‫ﺍﻷﺻﺒﻬﺎﱐ‪ -‬ﺃﺣﻞ ﰲ ﺑﻠﺪﻧﺎ ﺍﳊﺎﻝ ﻭﺍﶈﻞ‪ .‬ﻭﺫﻛﺮ ﰲ ﻛﺘﺎﺑﻪ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﺍﻟﻘﺮﺁﻥ ﳏﺪﺙ‪ ،‬ﻓﻘﻠﺖ ﻟﻪ ﺇﻧﻪ ﻳﻨﻜـﺮ‬
‫ﺫﻟﻚ‪ .‬ﻓﻘﺎﻝ‪ :‬ﳏﻤﺪ ﺑﻦ ﳛﲕ ﺃﺻﺪﻕ ﻣﻨﻪ ﻻ ﻧﻘﺒﻞ ﻗﻮﻝ ﻋﺪﻭ ﺍﷲ!!!(ﺍﻩ‬
‫ﻓﻬﺬﺍ ﺃﲪﺪ ﻳﻜﺬﺏ ﺩﺍﻭﺩ ﺍﻟﻈﺎﻫﺮﻱ ﻭﻳﺮﺩ ﺧﱪﻩ ﻭﻳﻐﻠﻆ ﰲ ﻭﺻﻔﻪ ﻭﻳﺴﻤﻴﻪ ﻋﺪﻭ ﺍﷲ ﻣﻊ ﺃﻧﻪ ﺻﺎﺣﺐ ﺍﻟﺸﺄﻥ‬
‫ﻭﻫﻮ ﺃﺩﺭﻯ ﲟﺎ ﻗﺎﻝ‪ ،‬ﻭﻳﻘﺒﻞ ﺃﲪﺪ ﻣﻦ ﳏﻤﺪ ﺑﻦ ﳛﻲ‪ ،‬ﻣﻊ ﺃﻧﻪ ﻛﺎﻥ ﻣﺘﺤﺎﻣﻼ ﻋﻠﻰ ﺍﻟﻠﻔﻈﻴﺔ ﻛﻤﺎ ﻫﻮ ﻣﺸﻬﻮﺭ‬
‫ﻭﻛﻤﺎ ﺳﻴﺄﰐ ﰲ ﳏﻨﺔ ﺍﻟﺒﺨﺎﺭﻱ ﺇﻥ ﺷﺎﺀ ﺍﷲ‬

‫اﻟﻤﺴﺄﻟﺔ اﻟﺜﺎﻟﺜﺔ‪ :‬ﻣﻦ وﺳﺎﺋﻞ ﺗﺼﺤﯿﺢ اﻟﺘﺼﻮر‪ :‬ﻋﺪم ﺗﻌﻤﯿﻢ اﻟﺨﺎص‬

‫وﻟﺘﻌﻤﯿﻢ اﻟﺨﺎص ﺻﻮر‪:‬‬
‫اﻟﺼﻮرة اﻷوﻟﻰ‪:‬‬
‫ﺃﻥ ﺗ‪‬ﻨﺴﺐ ﺇﱃ ﻃﺎﺋﻔﺔ ﻣﻌﻴﻨﺔ ﺃﻗﻮﺍﻝ ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﻥ ﻓﺮﺩﺍ ﺃﻭ ﺑﻌﻀﺎ ﻣﻦ ﺗﻠﻚ ﺍﻟﻄﺎﺋﻔﺔ ﻗﺎﻟﻮﺍ ﺑﺬﻟﻚ ﺍﻟﻘﻮﻝ‪ ،‬ﻭﻫﺬﺍ‬
‫ﻣﻦ ﺍﻟﻈﻠﻢ ﺍﻟﻈﺎﻫﺮ ﻓﺈﻥ ﺍﳌﻨﻬﺞ ﺍﻟﻘﺮﺁﱐ ﻫﻮ‪) :‬ﻭﻻ ﺗﺰﺭ ﻭﺍﺯﺭﺓ ﻭﺯﺭ ﺃﺧﺮﻯ(‪ ،‬ﻧﻌﻢ ﺇﺫﺍ ﻛﺎﻥ ﺑﻘﻴـﺔ ﺍﻷﻓـﺮﺍﺩ‬
‫ﻣﻘﺮﻳﻦ ﺑﺬﻟﻚ ﻣﺼﺮﺣﲔ ﻓﻼ ﺑﺄﺱ ﰲ ﺃﻥ ﻧﻨﺴﺐ ﺫﻟﻚ ﺇﻟﻴﻬﻢ‪ ،‬ﻭﻳﺪﺧﻞ ﰲ ﺫﻟﻚ ﺃﻥ ﻳ‪‬ﻨﺴﺐ ﺇﱃ ﻃﺎﺋﻔﺔ ﻗﻮﻝ‬
‫ﻟﻮﺟﻮﺩ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﰲ ﻣﺼﺎﺩﺭ ﻏﲑ ﻣﻌﺘﻤﺪﺓ ﻋﻨﺪ ﺗﻠﻚ ﺍﻟﻄﺎﺋﻔﺔ ﺑﻞ ﺃﺣﻴﺎﻧﺎ ﻗﺪ ﻳﻨﺼ‪‬ﻮﻥ ﻋﻠﻰ ﻋﺪﻡ ﺍﻻﻋﺘﻤـﺎﺩ‬
‫ﻋﻠﻰ ﺗﻠﻚ ﺍﳌﺼﺎﺩﺭ‬

‫ﻧﻤﺎذج ﻋﻠﻰ ھﺬه اﻟﺼﻮرة‪:‬‬

‫اﻟﻨﻤﻮذج اﻷول‪ :‬اﻟﺤﻨﺎﺑﻠﺔ‪:‬‬
‫ﻳﻨﺴﺐ ﺍﻟﺒﻌﺾ ﺇﱃ ﺍﳊﻨﺎﺑﻠﺔ ﺍﻟﻘﻮﻝ ﺑﺎﻟﺘﺠﺴﻴﻢ ﰲ ﺣﻖ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﺑﻞ ﺃﺧﱪ ﺍﺑﻦ ﺍﳉﻮﺯﻱ ﰲ ﻛﺘﺎﺑﻪ ﺩﻓﻊ ﺷﺒﻪ‬
‫ﺍﻟﺘﺸﺒﻴﻪ ﺹ ‪ ١٠٢‬ﺃﻧﻪ ﰲ ﺯﻣﺎﻧﻪ ﺻﺎﺭ ﻻ ﻳﻘﺎﻝ ﺣﻨﺒﻠﻲ ﺇﻻ ﻗﻴﻞ ﳎﺴﻢ!‪ ،‬ﻭﻫﺬﺍ ﺍﻷﻣـﺮ ﻟـﻴﺲ ﺑﺼـﺤﻴﺢ‬
‫ﻓﺎﳊﻨﺎﺑﻠﺔ ﻳﱰﻫﻮﻥ ﺍﷲ ﺗﻌﺎﱃ ﻋﻦ ﺍﻟﺘﺠﺴﻴﻢ ﻭﻫﺬﺍ ﺻﺮﻳﺢ ﰲ ﻛﺘﺒﻬﻢ ﺑﻞ ﺇﻥ ﻣﺬﻫﺒﻬﻢ ﻣﻦ ﺃﺷﺪ ﺍﳌﺬﺍﻫﺐ ﻋﻠﻰ‬
‫ﺍ‪‬ﺴﻤﺔ ﻓﺈ‪‬ﻢ ﳛﻜﻤﻮﻥ ﻋﻠﻰ ﺍ‪‬ﺴﻤﺔ ﺑﺎﻟﻜﻔﺮ‪ ،‬ﻗﺎﻝ ﻣﺮﻋﻲ ﺍﻟﻜﺮﻣﻲ ﺍﳊﻨﺒﻠﻲ ﰲ ﻛﺘﺎﺑﻪ ﺃﻗﺎﻭﻳـﻞ ﺍﻟﺜﻘـﺎﺕ‬
‫ﺹ‪) :٦٤‬ﻭﻣﻦ ﺍﻟﻌﺠﺐ ﺃﻥ ﺃﺋﻤﺘﻨﺎ ﺍﳊﻨﺎﺑﻠﺔ ﻳﻘﻮﻟﻮﻥ ﲟﺬﻫﺐ ﺍﻟﺴﻠﻒ ﻭﻳﺼﻔﻮﻥ ﺍﷲ ﲟﺎ ﻭﺻﻒ ﺑﻪ ﻧﻔﺴﻪ ﻭﲟﺎ‬
‫ﻭﺻﻔﻪ ﺑﻪ ﺭﺳﻮﻟﻪ ﻣﻦ ﻏﲑ ﲢﺮﻳﻒ ﻭﻻ ﺗﻌﻄﻴﻞ ﻭﻣﻦ ﻏﲑ ﺗﻜﻴﻴﻒ ﻭﻻ ﲤﺜﻴﻞ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﻓﺘﺠﺪ ﻣﻦ ﻻ ﳛﺘﺎﻁ‬
‫ﰲ ﺩﻳﻨﻪ ﻳﻨﺴﺒﻬﻢ ﻟﻠﺘﺠﺴﻴﻢ‪ ،‬ﻭﻣﺬﻫﺒﻬﻢ ﺃﻥ ﺍ‪‬ﺴﻢ ﻛﺎﻓﺮ ﲞﻼﻑ ﻣﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻴﺔ ﻓﺈﻥ ﺍ‪‬ﺴﻢ ﻋﻨﺪﻫﻢ ﻻ‬
‫ﻳﻜﻔﺮ‪ ،‬ﻓﻘﻮﻡ ﻳﻜﻔﺮﻭﻥ ﺍ‪‬ﺴﻤﺔ ﻓﻜﻴﻒ ﻳﻘﻮﻟﻮﻥ ﺑﺎﻟﺘﺠﺴﻴﻢ؟!(ﺍﻩ‬

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 ‫ﻭﻻ ﻳﻌﲏ ﻫﺬﺍ ﺗﱪﺋﺔ ﻛﻞ ﺣﻨﺒﻠﻲ ﻣﻦ ﺍﻟﺘﺠﺴﻴﻢ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻮﺯﻳﺮ ﺍﻟﻴﻤﺎﱐ ﰲ ﺍﻟﺮﻭﺽ ﺍﻟﺒﺎﺳـﻢ ‪ ٣٠٦/٢‬ﰲ‬
‫ﻣﻌﺮﺽ ﺍﻟﺘﺠﺴﻴﻢ ﻋﻨﺪ ﺍﳊﻨﺎﺑﻠﺔ‪ ) :‬ﻭﻣﺎ ﺃﻇﻦ ﺑﻌﺾ ﺍﳊﻨﺎﺑﻠﺔ ﻳﻨﺠﻮ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﻟﻜﻦ ﺣﻜﻢ ﺍﻟﺒﻌﺾ ﻻ ﻳﻠﺰﻡ‬
‫ﺍﻟﻜﻞﹼ ﺑﺎﻟﻀ‪‬ﺮﻭﺭﺓ‪ ،‬ﻭﻗﺪ ﺍﺷﺘﻤﻠﺖ ﻛﺘﺐ ﺍﻟﺮ‪‬ﺟﺎﻝ ﻋﻠﻰ ﺍﻟﻘﺪﺡ ﺑﺬﻟﻚ ﻋﻠﻰ ﻣﻦ ﻗﺎﻟﻪ ﺩﻭﻥ ﻏﲑﻩ‪ } ،‬ﻭﻻﹶ ﺗ‪‬ﺰﹺﺭ‪‬‬
‫ﻭ‪‬ﺍﺯﹺﺭ‪‬ﺓﹲ ﻭﹺﺯ‪‬ﺭ‪ ‬ﺃﹸﺧ‪‬ﺮ‪‬ﻯ { ﻭﷲ ﺍﳊﻤﺪ‪(.‬ﺍﻩ‬

‫اﻟﻨﻤﻮذج اﻟﺜﺎﻧﻲ‪ :‬اﻷﺷﺎﻋﺮة‬

‫ﺑﻌﻀﻬﻢ ﻳﻨﺴﺐ ﺇﱃ ﺍﻷﺷﺎﻋﺮﺓ ﺍﻟﻘﻮﻝ ﺑﻌﺪﻡ ﺻﺤﺔ ﺇﳝﺎﻥ ﺍﳌﻘﻠﺪ ﻣﻊ ﺃﻥ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﱂ ﻳﻘﻞ ﺑـﻪ ﺇﻻ ﺍﻟﻘﻠﻴـﻞ‬
‫ﻣﻨﻬﻢ‪ ،‬ﺑﻞ ﻗﻴﻞ‪ :‬ﺇﻧﻪ ﱂ ﻳﻘﻞ ﺑﻪ ﺇﻻ ﺍﻟﺴﻨﻮﺳﻲ ﻓﻘﻂ‪ ،‬ﺑﻞ ﻭﻗﻴﻞ‪ :‬ﺇﻧﻪ ﻗﺪ ﺭﺟﻊ ﻋﻦ ﺫﻟـﻚ‪ ،‬ﺃﻣـﺎ ﲨـﺎﻫﲑ‬
‫ﺍﻷﺷﺎﻋﺮﺓ ﻓﻌﻠﻰ ﺻﺤﺔ ﺇﳝﺎﻥ ﺍﳌﻘﻠﺪ ﻛﻤﺎ ﻫﻮ ﻣﻘﺮﺭ ﰲ ﻛﺘﺒﻬﻢ‪ ،‬ﻭﺍﻧﻈﺮ ﻣﺜﻼ ﺷﺮﺡ ﺍﻟﺒﻴﺠﻮﺭﻱ ﻋﻠﻰ ﺍﳉﻮﻫﺮﺓ‬
‫ﺹ‪ ٥٠‬ﻓﻘﺪ ﺣﻜﻰ ﺍﻻﺧﺘﻼﻑ ﰲ ﺫﻟﻚ ﰒ ﻗﺮﺭ ﻣﺬﻫﺐ ﺍﻷﺷﺎﻋﺮﺓ ﻓﻘﺎﻝ‪) :‬ﻭﺍﻟﻘﻮﻝ ﺍﳊﻖ ﺍﻟـﺬﻱ ﻋﻠﻴـﻪ‬
‫ﺍﳌﻌﻮﻝ ﻣﻦ ﻫﺬﻩ ﺍﻷﻗﻮﺍﻝ ﻫﻮ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻟﺚ( ﻭﻫﻮ‪ ) :‬ﺍﻻﻛﺘﻔﺎﺀ ﺑﺎﻟﺘﻘﻠﻴﺪ ﰲ ﺻﺤﺔ ﺇﳝﺎﻥ ﺍﳌﻘﻠـﺪ‪ ،‬ﻣـﻊ‬
‫ﺍﻟﻌﺼﻴﺎﻥ ﺇﻥ ﻛﺎﻥ ﻓﻴﻪ ﺃﻫﻠﻴﺔ ﻟﻠﻨﻈﺮ ﻭﺇﻻ ﻓﻼ ﻋﺼﻴﺎﻥ(ﺍﻩ‬

‫اﻟﻨﻤﻮذج اﻟﺜﺎﻟﺚ ‪ :‬اﻟﻤﻌﺘﺰﻟﺔ‬

‫ﺍﺷﺘﻬﺮ ﺃﻥ ﺍﳌﻌﺘﺰﻟﺔ ﻳﻨﻜﺮﻭﻥ ﻋﺬﺍﺏ ﺍﻟﻘﱪ ﻣﻊ ﺃﻥ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺇﳕﺎ ﻫﻮ ﻟﺒﻌﻀﻬﻢ‪ ،‬ﻭﺃﻛﺜﺮﻫﻢ ﻋﻠﻰ ﺧﻼﻓﻪ ﻗـﺎﻝ‬
‫ﺍﻟﻘﺎﺿﻲ ﻋﺒﺪ ﺍﳉﺒﺎﺭ ﺍﳌﻌﺘﺰﱄ ﰲ ﺍﳌﺨﺘﺼﺮ ﰲ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﺿﻤﻦ ﺭﺳﺎﺋﻞ ﺍﻟﻌﺪﻝ ﻭﺍﻟﺘﻮﺣﻴﺪ ﺹ‪) :٣٨٥‬ﻓﺈﻥ‬
‫ﻗﻴﻞ‪ :‬ﺃﻓﺘﺠﻮﺯﻭﻥ ﻣﺎ ﻭﺭﺩ ﰲ ﺍﻷﺧﺒﺎﺭ ﻣﻦ ﻋﺬﺍﺏ ﺍﻟﻘﱪ ﻭﻣﻨﻜﺮ ﻭﻧﻜﲑ؟‬
‫ﻗﻴﻞ ﳍﻢ‪ :‬ﻧﻌﻢ ﻧﺆﻣﻦ ﲜﻤﻴﻊ ﺫﻟﻚ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺬﻱ ﳒﻮﺯ ﻟﻪ ﻻ ﻋﻠﻰ ﻣﺎ ﻳﻈﻨﻪ ﺍﳊﺸﻮ ﻣﻦ ﺃﻧﻪ ﻳﻌﺬ‪‬ﻢ ﻭﻫﻢ‬
‫ﻣﻮﺗﻰ ﰲ ﻗﺒﻮﺭﻫﻢ‪ ،‬ﻭﻻ ﻛﻤﺎ ﺗﻘﻮﻟﻪ ﺍ‪‬ﱪﺓ ﻣﻦ ﺃﻧﻪ ﻻ ﺃﺻﻞ ﻟﻌﺬﺍﺏ ﺍﻟﻘﱪ!! ﺑﻞ ﻧﻘﻮﻝ‪ :‬ﺇﻧﻪ ﺗﻌﺎﱃ ﻳﻌﻴﺪﻫﻢ‬
‫ﺃﺣﻴﺎﺀ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻳﻌﺬ‪‬ﻢ ﻓﻴﻪ ﰒ ﻳﻌﻮﺩﻭﻥ ﻣﻮﺗﻰ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﺍﷲ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ ﻭﻫﻮ ﻗﻮﻟـﻪ‪) :‬ﺃﻣﺘﻨـﺎ‬
‫ﺍﺛﻨﺘﲔ ﻭﺃﺣﻴﻴﺘﻨﺎ ﺍﺛﻨﺘﲔ( ﻭﺃﺛﺎ‪‬ﻢ ﻛﺬﻟﻚ ﻋﻠﻰ ﻗﻮﻟﻨﺎ‪ ،‬ﻭﻗﺪ ﺗﻈﺎﻫﺮﺕ ﺑﺬﻟﻚ ﺍﻷﺧﺒﺎﺭ ﻭﻻ ﳝﺘﻨﻊ ﺃﻥ ﻳﺘـﻮﱃ‬
‫ﺫﻟﻚ ﻣﻦ ﻳﻠﻘﺐ ﻣﻦ ﺍﳌﻼﺋﻜﺔ ﲟﻨﻜﺮ ﻭﻧﻜﲑ ﻟﻴﻜﻮﻥ ﺃﻋﻈﻢ ﰲ ﺍﻟﺘﻌﺬﻳﺐ ( ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﰲ ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﳋﻤﺴﺔ ﺹ‪) :٧٣٠‬ﻓﺼﻞ ﰲ ﻋﺬﺍﺏ ﺍﻟﻘﱪ‪ :‬ﻭﲨﻠﺔ ﺫﻟﻚ ﺃﻧﻪ ﻻ ﺧﻼﻑ‬
‫ﻓﻴﻪ ﺑﲔ ﺍﻷﻣﺔ ﺇﻻ ﺷﻲﺀ ﳛﻜﻰ ﻋﻦ ﺿﺮﺍﺭ ﺑﻦ ﻋﻤﺮﻭ ﻭﻛﺎﻥ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﳌﻌﺘﺰﻟﺔ ﰒ ﺍﻟﺘﺤﻖ ﺑﺎ‪‬ﱪﺓ‪ ،‬ﻭﳍﺬﺍ‬
‫ﺗﺮﻯ ﺍﺑﻦ ﺍﻟﺮﺍﻭﻧﺪﻱ ﻳﺸﻨﻊ ﻋﻠﻴﻨﺎ ﻭﻳﻘﻮﻝ‪ :‬ﺇﻥ ﺍﳌﻌﺘﺰﻟﺔ ﻳﻨﻜﺮﻭﻥ ﻋﺬﺍﺏ ﺍﻟﻘﱪ ﻭﻻ ﻳﻘﺮﻭﻥ ﺑﻪ(ﺍﻩ ﰒ ﺷـﺮﻉ ﰲ‬
‫ﺍﻻﺳﺘﺪﻻﻝ ﻋﻠﻰ ﺇﺛﺒﺎﺕ ﻋﺬﺍﺏ ﺍﻟﻘﱪ‬
‫ﻭﻟﺬﻟﻚ ﳒﺪ ﺍﳌﻨﺼﻔﲔ ﻳﻨﻔﻮﻥ ﺫﻟﻚ ﻋﻦ ﺍﳌﻌﺘﺰﻟﺔ ﻋﻨﺪﻣﺎ ﳛﻜﻮﻥ ﺍﳋﻼﻑ ﰲ ﻣﺴﺄﻟﺔ ﻋﺬﺍﺏ ﺍﻟﻘﱪ ﻓﻔﻲ ﻓـﺘﺢ‬
‫ﺍﻟﺒﺎﺭﻱ ‪...) :٤٤٣/٤‬ﺧﻼﻓﺎ ﳌﻦ ﻧﻔﺎﻩ ] ﺃﻱ ﻋﺬﺍﺏ ﺍﻟﻘﱪ [ ﻣﻄﻠﻘﺎ ﻣﻦ ﺍﳋﻮﺍﺭﺝ ﻭﺑﻌﺾ ﺍﳌﻌﺘﺰﻟﺔ ﻛﻀﺮﺍﺭ‬

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 ‫ﺑﻦ ﻋﻤﺮﻭ ﻭﺑﺸﺮ ﺍﳌﺮﻳﺴﻲ ﻭﻣﻦ ﻭﺍﻓﻘﻬﻤﺎ‪ ،‬ﻭﺧﺎﻟﻔﻬﻢ ﰲ ﺫﻟﻚ ﺃﻛﺜﺮ ﺍﳌﻌﺘﺰﻟﺔ ﻭﲨﻴﻊ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﻏﲑﻫـﻢ‬
‫ﻭﺃﻛﺜﺮﻭﺍ ﻣﻦ ﺍﻻﺣﺘﺠﺎﺝ ﻟﻪ‪ .‬ﻭﺫﻫﺐ ﺑﻌﺾ ﺍﳌﻌﺘﺰﻟﺔ ﻛﺎﳉﺒﺎﺋﻲ ﺇﱃ ﺃﻧﻪ ﻳﻘﻊ ﻋﻠﻰ ﺍﻟﻜﻔﺎﺭ ﺩﻭﻥ ﺍﳌﺆﻣﻨﲔ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺍﻟﻜﺸﻤﲑﻱ ﰲ ﺷﺮﺣﻪ ﻋﻠﻰ ﺍﻟﺘﺮﻣﺬﻱ ‪) :٤٥٠/٢‬ﻭﻧ‪‬ﺴﺐ ﺇﱃ ﺍﳌﻌﺘﺰﻟﺔ ﺃ‪‬ﻢ ﻳﻨﻜﺮﻭﻥ ﻋﺬﺍﺏ ﺍﻟﻘﱪ‪،‬‬
‫ﻭﻳﺮﺩ ﻋﻠﻴﻪ‪ ...‬ﺃﻧﻪ ﱂ ﻳﻨﻜﺮﻩ ﺃﺣﺪ ﻣﻨﻬﻢ ﺇﻻ ﺿﺮﺍﺭ ﺑﻦ ﻋﻤﺮﻭ ﻭﺑﺸﺮ ﺍﳌﺮﻳﺴﻲ ‪ ،‬ﻭﺇﱐ ﰲ ﻫﺬﺍ ﺃﻳﻀﺎ ﻣﺘﺮﺩﺩ‬
‫ﻣﺎ ﱂ ﺗ‪‬ﺮ‪ ‬ﻋﺒﺎﺭ‪‬ﻤﺎ( ﺍﻩ‬
‫ﻭﻳﻘﻮﻱ ﺗﺮﺩﺩ ﺍﻟﻜﺸﻤﲑﻱ ﺃﻥ ﺍﺑﻦ ﺣﺰﻡ ﰲ ﺍﻟﻔﺼﻞ ‪ ،٤٣٧/١‬ﻧﺴﺐ ﺇﱃ ﺑﺸﺮ ﺇﺛﺒﺎﺕ ﻋﺬﺍﺏ ﺍﻟﻘﱪ‪ ،‬ﻟﻜﻨﻪ‬
‫ﻧﺴﺐ ﺇﱃ ﺿﺮﺍﺭ ﻧﻔﻴﻪ‪ ،‬ﻓﺘﺒﲔ ﺃﻧﻪ ﱂ ﻳﻨﻒ ﺃﺣﺪ ﻣﻦ ﺍﳌﻌﺘﺰﻟﺔ ﻋﺬﺍﺏ ﺍﻟﻘﱪ ﺇﻻ ﺿﺮﺍﺭ ﻭﻗﺪ ﺗﻘﺪﻡ ﻋـﻦ ﻋﺒـﺪ‬
‫ﺍﳉﺒﺎﺭ ﺃﻥ ﺿﺮﺍﺭ ﺗﺮﻙ ﺍﳌﻌﺘﺰﻟﺔ‬

‫اﻟﻨﻤﻮذج اﻟﺮاﺑﻊ‪ :‬اﻹﻣﺎﻣﯿﺔ‬

‫ﺍﺷﺘﻬﺮ ﰲ ﺍﻷﻭﺳﺎﻁ ﺍﻟﺴﻨﻴﺔ ﻧﺴﺒﺔ ﺍﻟﻘﻮﻝ ﺑﺘﺤﺮﻳﻒ ﺍﻟﻘﺮﺁﻥ ﻟﻺﻣﺎﻣﻴﺔ‪ ،‬ﻣﻊ ﺃﻧﻪ ﻗﻮﻝ ﺑﻌﻀﻬﻢ ﻓﻘﻂ ﻭﺃﻛﺜـﺮﻫﻢ‬
‫ﻳﻨﻜﺮﻭﻥ ﺫﻟﻚ‪ ،‬ﺗﻘﻮﻝ ﺍﻟﺪﻛﺘﻮﺭﺓ ﻋﺎﺋﺸﺔ ﺍﳌﻨﺎﻋﻲ ﰲ ﻛﺘﺎ‪‬ﺎ ﺃﺻﻮﻝ ﺍﻟﻌﻘﻴﺪﺓ ﺑﲔ ﺍﳌﻌﺘﺰﻟﺔ ﻭﺍﻹﻣﺎﻣﻴﺔ ﺹ‪:١١٨‬‬
‫)ﳛﺮﺹ ﻋﻠﻤﺎﺀ ﺍﻹﻣﺎﻣﻴﺔ ﻭﻫﻢ ﺑﺼﺪﺩ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪-‬ﺑﺎﻋﺘﺒﺎﺭﻩ ﺃﻭﻝ ﺍﻷﺻﻮﻝ‪ -‬ﻋﻠﻰ ﺍﻟﺘﺄﻛﻴﺪ‬
‫ﻋﻠﻰ ﺇﻧﻜﺎﺭ ﺍﻟﺘﻬﻤﺔ ﺍﻟﺸﺎﺋﻌﺔ ﺍﻟﱵ ﺗﻮﺟﻪ ﺇﻟﻴﻬﻢ ﰲ ﻫﺬﺍ ﺍﻟﺼﺪﺩ ﻭﻫﻲ ‪‬ﻤﺔ ﲢﺮﻳﻒ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻗﺪ ﺣﺮﹺﺻ‪‬ﺖ ﻛﻞ‬
‫ﺍﳌﺼﺎﺩﺭ ﺍﻹﻣﺎﻣﻴﺔ ﺍﻟﱵ ﺗﺘﺤﺪﺙ ﻋﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺣﺮﺻﺎ ﺷﺪﻳﺪﺍ ﻋﻠﻰ ﻧﻔﻲ ﻫﺬﻩ ﺍﻟﺘﻬﻤﺔ ﻭﻋﻠﻰ ﺇﺛﺒﺎﺕ ﺃﻥ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﺬﻱ ﻳﺘﺤﺪﺛﻮﻥ ﻋﻨﻪ ﻫﻮ ﺍﻟﻘﺮﺁﻥ ﺍﳌﻮﺟﻮﺩ ﰲ ﻣﺼﺎﺣﻒ ﻋﺎﻣﺔ ﺍﳌﺴﻠﻤﲔ ﻻ ﻳﺰﻳﺪ ﺣﺮﻓﺎ ﻭﻻ ﻳﻨﻘﺺ‪،‬‬
‫ﻳﻘﻮﻝ ﺍﻟﺼﺪﻭﻕ‪ ) :‬ﺍﻋﺘﻘﺎﺩﻧﺎ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﺬﻱ ﺃﻧﺰﻟﻪ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﻧﺒﻴﻪ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺁﻟـﻪ‬
‫ﻭﺳﻠﻢ ﻫﻮ ﻣﺎ ﺑﲔ ﺍﻟﺪﻓﺘﲔ ﻭﻫﻮ ﻣﺎ ﰲ ﺃﻳﺪﻱ ﺍﻟﻨﺎﺱ ﻟﻴﺲ ﺑﺄﻛﺜﺮ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﻣﺒﻠﻎ ﺳﻮﺭﻩ ﻋﻨﺪ ﺍﻟﻨﺎﺱ ﻣﺌﺔ‬
‫ﻭﺃﺭﺑﻌﺔ ﻋﺸﺮ ﺳﻮﺭﺓ‪..‬ﻭﻣﻦ ﻧﺴﺐ ﺇﻟﻴﻨﺎ ﺃﻧﺎ ﻧﻘﻮﻝ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ ﻓﻬﻮ ﻛـﺎﺫﺏ( ﺍﻋﺘﻘـﺎﺩﺍﺕ ﺍﻟﺼـﺪﻭﻕ‬
‫ﺹ‪١٠٢-١٠١‬‬
‫ﻭﻳﻘﻮﻝ ﳏﻤﺪ ﺁﻝ ﻛﺎﺷﻒ ﺍﻟﻐﻄﺎﺀ ﻭﻫﻮ ﻳﺘﺤﺪﺙ ﻋﻦ ﻋﻘﺎﺋﺪ ﺍﻹﻣﺎﻣﻴﺔ‪) :‬ﻭﺃﻥ ﺍﻟﻜﺘﺎﺏ ﺍﳌﻮﺟﻮﺩ ﰲ ﺃﻳـﺪﻱ‬
‫ﺍﳌﺴﻠﻤﲔ ﻫﻮ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻱ ﺃﻧﺰﻟﻪ ﺍﷲ ﺇﻟﻴﻪ ﻟﻺﻋﺠﺎﺯ ﻭﺍﻟﺘﺤﺪﻱ ﻭﻟﺘﻌﻠﻴﻢ ﺍﻷﺣﻜﺎﻡ ﻭﲤﻴﻴﺰ ﺍﳊﻼﻝ ﻣـﻦ‬
‫ﺍﳊﺮﺍﻡ ﻭﺃﻧﻪ ﻻ ﻧﻘﺺ ﻓﻴﻪ ﻭﻻ ﲢﺮﻳﻒ ﻭﻻ ﺯﻳﺎﺩﺓ ﻭﻋﻠﻰ ﻫﺬﺍ ﺇﲨﺎﻋﻬﻢ!‪ ،‬ﻭﻣﻦ ﺫﻫﺐ ﻣﻨﻬﻢ ﺃﻭ ﻣﻦ ﻏﲑﻫﻢ‬
‫ﻣﻦ ﻓﺮﻕ ﺍﳌﺴﻠﻤﲔ ﺇﱃ ﻭﺟﻮﺩ ﻧﻘﺺ ﻓﻴﻪ ﺃﻭ ﲢﺮﻳﻒ ﻓﻬﻮ ﳐﻄﺊ‪ ،‬ﻧﺺ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﻈﻴﻢ )ﺇﻧﻨﺎ ﳓـﻦ ﻧﺰﻟﻨـﺎ‬
‫ﺍﻟﺬﻛﺮ ﻭﺇﻧﺎ ﻟﻪ ﳊﺎﻓﻈﻮﻥ( ﻭﺍﻷﺧﺒﺎﺭ ﺍﻟﻮﺍﺭﺩﺓ ﻣﻦ ﻃﺮﻗﻨﺎ ﺃﻭ ﻃﺮﻗﻬﻢ ﺍﻟﻈﺎﻫﺮﺓ ﰲ ﻧﻘﺼﻪ ﺃﻭ ﲢﺮﻳﻔﻪ ﺿﻌﻴﻔﺔ‬
‫ﺷﺎﺫﺓ ﻭﺃﺧﺒﺎﺭ ﺁﺣﺎﺩ ﻻ ﺗﻔﻴﺪ ﻋﻠﻤﺎ ﻭﻻ ﻋﻤﻼ ( ﺃﺻﻞ ﺍﻟﺸﻴﻌﺔ ﻭﺃﺻﻮﳍﺎ ﺹ‪٦٤-٦٣‬‬
‫ﻭﺍﳊﻘﻴﻘﺔ ﺃﻥ ﻋﻠﻤﺎﺀ ﺍﻟﺸﻴﻌﺔ ﺃﻧﻔﺴﻬﻢ ﻳﺬﻛﺮﻭﻥ ﺃﻥ ﻃﺎﺋﻔﺔ ﻣﻨﻬﻢ ﻗﺎﻟﻮﺍ ﺑﺎﻟﺘﺤﺮﻳﻒ ﻭﺍﻟﻨﻘﺺ ﰲ ﺍﻟﻘﺮﺁﻥ ﻟﻜﻨﻬﻢ‬
‫ﳛﺮﺻﻮﻥ ﺩﺍﺋﻤﺎ ﻋﻠﻰ ﻧﻔﻲ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻭﺗﻀﻌﻴﻔﻪ‪ ،‬ﻳﻘﻮﻝ ﺍﻟﻄﱪﺳﻲ‪ ) :‬ﺍﻟﻜﻼﻡ ﰲ ﺯﻳﺎﺩﺓ ﺍﻟﻘﺮﺁﻥ ﻭﻧﻘﺼﻪ‪ :‬ﻓﺄﻣﺎ‬

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 ‫ﺍﻟﺰﻳﺎﺩﺓ ﻓﻴﻪ ﻓﻤﺠﻤﻊ ﻋﻠﻰ ﺑﻄﻼ‪‬ﺎ ﻭﺃﻣﺎ ﺍﻟﻨﻘﺼﺎﻥ ﻣﻨﻪ ﻓﻘﺪ ﺭﻭﻯ ﲨﺎﻋﺔ ﻣﻦ ﺃﺻﺤﺎﺑﻨﺎ ﻭﻗﻮﻡ ﻣﻦ ﺍﳊﺸﻮﻳﺔ‬
‫ﺍﻟﻌﺎﻣﺔ ﺃﻥ ﰲ ﺍﻟﻘﺮﺁﻥ ﺗﻐﻴﲑﺍ ﻭﻧﻘﺼﺎ ﻭﺍﻟﺼﺤﻴﺢ ﻣﻦ ﻣﺬﻫﺐ ﺃﺻﺤﺎﺑﻨﺎ ﺧﻼﻓﻪ( ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ‪١٥/١‬‬
‫ﻭﻫﺬﺍ ﺍﻟﺬﻱ ﺫﻛﺮﻩ ﺍﻟﻄﱪﺳﻲ ‪-‬ﻣﻦ ﺃﻥ ﻣﺬﻫﺐ ﺍﻹﻣﺎﻣﻴﺔ ﺍﻟﺼﺤﻴﺢ ﻫﻮ ﺇﻧﻜﺎﺭ ﺍﻟﻘﻮﻝ ﺑﺎﻟﺘﺤﺮﻳﻒ ﻭﺍﻟﻨﻘﺼﺎﻥ ﰲ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ -‬ﻫﻮ ﻣﺎ ﳚﺪﻩ ﺍﻟﺒﺎﺣﺚ ﰲ ﻣﻌﻈﻢ ﻣﺼﺎﺩﺭ ﺍﻹﻣﺎﻣﻴﺔ ﰲ ﺍﻟﻘﺪﱘ ﻭﺍﳊﺪﻳﺚ ﻋﻠﻰ ﺍﻟﺴﻮﺍﺀ ﺑﻞ ﺇﻥ‬
‫ﻣﻨﻬﻢ ﻣﻦ ﺍﺩﻋﻰ ﺍﻹﲨﺎﻉ ﻋﻠﻰ ﺇﻧﻜﺎﺭﻩ ﻣﺜﻞ ﺷﻴﺦ ﻓﻘﻬﺎﺋﻬﻢ ﺍﻟﺸﻴﺦ ﺟﻌﻔﺮ ﰲ ﲝﺚ ﺍﻟﻘـﺮﺁﻥ ﻣـﻦ ﻛﺘﺎﺑـﻪ‬
‫)ﻛﺸﻒ ﺍﻟﻐﻄﺎﺀ ( ﺍﻟﺒﻴﺎﻥ ﻟﻠﺨﻮﺋﻲ ﺹ ‪٢٠٠‬‬
‫ﻭﻣﻨﻬﻢ ﺍﻟﺸﻬﺸﻬﺎﱐ ﰲ ﲝﺚ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﻛﺘﺎﺑﻪ ) ﺍﻟﻌﺮﻭﺓ ﺍﻟﻮﺛﻘﻰ ( ﻭﻧﺴﺐ ﺍﻟﻘﻮﻝ ﺑﻌـﺪﻡ ﺍﻟﺘﺤﺮﻳـﻒ ﺇﱃ‬
‫ﲨﻬﻮﺭ ﺍ‪‬ﺘﻬﺪﻳﻦ‪ ،‬ﻭﻣﻨﻬﻢ ﺍﶈﺪﺙ ﺍﻟﺸﻬﲑ ﺍﳌﻮﱃ ﳏﺴﻦ ﺍﻟﻘﺎﺳﺎﱐ ﰲ ﻛﺘﺎﺑﻴﻪ ) ﺍﻟﻮﺍﰲ ( ‪ ٢٧٤/٥‬ﻭﺍﻟﻌﻠـﻢ‬
‫ﺍﻟﻴﻘﲔ ﺹ‪ ،١٣٠‬ﻭﻣﻨﻬﻢ ﳏﻤﺪ ﺟﻮﺍﺩ ﺍﻟﺒﻼﻏﻲ ﰲ ﻣﻘﺪﻣﺔ ﺗﻔﺴﲑﻩ ) ﺁﻻ ﺍﻟﺮﲪﻦ (‬
‫ﻭﻗﺪ ﻧﺴﺐ ﲨﺎﻋﺔ ﺍﻟﻘﻮﻝ ﺑﻌﺪﻡ ﺍﻟﺘﺤﺮﻳﻒ ﺇﱃ ﻛﺜﲑ ﻣﻦ ﺍﻷﻋﺎﻇﻢ ﻣﻨﻬﻢ ﺍﳌﻔﻴﺪ ﻭﺍﻟﺒﻬﺎﺋﻲ ﻭﺍﻟﻘﺎﺿﻲ ﻧﻮﺭ ﺍﻟﺪﻳﻦ‬
‫ﻭﺃﺿﺮﺍ‪‬ﻢ )ﺍﻟﺒﻴﺎﻥ ﻟﻠﺨﻮﺋﻲ ﺹ‪ ( ٢٠٠‬ﺍﻧﺘﻬﻰ ﻛﻼﻡ ﺩ‪.‬ﻋﺎﺋﺸﺔ ﺍﳌﻨﺎﻋﻲ‬
‫ﻭﻗﺎﻝ ﺭﲪﺔ ﺍﷲ ﺍﳍﻨﺪﻱ ﰲ ﻛﺘﺎﺑﻪ ﺇﻇﻬﺎﺭ ﺍﳊﻖ ﺹ‪) :٣٥٤‬ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻋﻨﺪ ﲨﻬﻮﺭ ﻋﻠﻤـﺎﺀ ﺍﻟﺸـﻴﻌﺔ‬
‫ﺍﻹﻣﺎﻣﻴﺔ ﺍﻹﺛﲏ ﻋﺸﺮﻳﺔ ﳏﻔﻮﻅ ﻋﻦ ﺍﻟﺘﻐﻴﲑ ﻭﺍﻟﺘﺒﺪﻳﻞ‪ ،‬ﻭﻣﻦ ﻗﺎﻝ ﻣﻨﻬﻢ ﺑﻮﻗﻮﻉ ﺍﻟﻨﻘﺼﺎﻥ ﻓﻴﻪ ﻓﻘﻮﻟﻪ ﻣﺮﺩﻭﺩ‬
‫ﻏﲑ ﻣﻘﺒﻮﻝ ﻋﻨﺪﻫﻢ(ﺍﻩ‬
‫ﰒ ﻧﻘﻞ ﺃﻗﻮﺍﻻ ﳍﻢ ﰲ ﺣﻔﻆ ﺍﻟﻘﺮﺁﻥ ﻭﻋﺪﻡ ﲢﺮﻳﻔﻪ ﻋﻦ ﺍﻟﺼﺪﻭﻕ ﰲ ﺍﻋﺘﻘﺎﺩﺍﺗﻪ ﻭﺍﳌﺮﺗﻀﻰ ﰲ ﺗﻔﺴـﲑﻩ‬
‫)ﳎﻤﻊ ﺍﻟﺒﻴﺎﻥ ( ﻭﺍﳌﻼ ﺻﺎﺩﻕ ﰲ ﺷﺮﺡ ﺍﻟﻜﻠﻴﲏ ﻭﺍﳊﺮ ﺍﻟﻌﺎﻣﻠﻲ ﰲ ﺑﻌﺾ ﺭﺳﺎﺋﻠﻪ ﻭﺍﻟﻘﺎﺿﻲ ﺍﻟﺘﺴﺘﺮﻱ ﰲ‬
‫ﻛﺘﺎﺑﻪ ) ﻣﺼﺎﺋﺐ ﺍﻟﻨﻮﺍﺻﺐ ( ﻭﳑﺎ ﻗﺎﻟﻪ ﻫﺬﺍ ﺍﻷﺧﲑ‪ ) :‬ﻣﺎ ﻧﺴﺐ ﺇﱃ ﺍﻹﻣﺎﻣﻴﺔ ﻣﻦ ﻭﻗـﻮﻉ ﺍﻟﺘﻐـﻴﲑ ﰲ‬
‫ﺍﻟﻘﺮﺁﻥ ﻟﻴﺲ ﳑﺎ ﻗﺎﻝ ﺑﻪ ﲨﻬﻮﺭ ﺍﻹﻣﺎﻣﻴﺔ ﺇﳕﺎ ﻗﺎﻝ ﺑﻪ ﺷﺮﺫﻣﺔ ﻗﻠﻴﻠﺔ ﻣﻨﻬﻢ ﻻ ﺍﻋﺘﺪﺍﺩ ‪‬ﻢ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ(ﺍﻩ‬
‫ﻭﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻹﻣﺎﻣﻴﺔ ﺍﻟﺬﻳﻦ ﻻ ﻳﻘﻮﻟﻮﻥ ﺑﺎﻟﺘﺤﺮﻳﻒ‪ :‬ﺃﺑﻮ ﺟﻌﻔﺮ ﺍﻟﻄﻮﺳﻲ ﰲ ﺗﻔﺴﲑﻩ ) ﺍﻟﺘﺒﻴﺎﻥ ( ﻭﺍﺑﻦ ﺍﳌﻄﻬﺮ‬
‫ﺍﳊﻠﻲ ﰲ ﺍﻷﺟﻮﺑﺔ ﺍﳌﻬﻨﺎﻭﻳﺔ ﺹ‪١٢١‬‬
‫ﻭﻻ ﳜﺘﻠﻒ ﻗﻮﻝ ﺍﳌﻌﺎﺻﺮﻳﻦ ﻣﻦ ﺍﻹﻣﺎﻣﻴﺔ ﻋﻦ ﻗﻮﻝ ﲨﻬﻮﺭ ﻣﺘﻘﺪﻣﻴﻬﻢ ﰲ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﳏﻔﻮﻅ ﻣﻦ ﺍﻟﺘﻐﻴﲑ ﻭﻗﺪ‬
‫ﺗﻘﺪﻡ ﻋﻦ ﺑﻌﻀﻬﻢ ﺍﻟﻨﻘﻞ ﰲ ﻛﻼﻡ ﺍﻟﺪﻛﺘﻮﺭﺓ ﺍﳌﻨﺎﻋﻲ ﻭﺍﻧﻈﺮ ﺃﻳﻀﺎ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ‪ ) :‬ﺬﻳﺐ ﺍﻷﺻﻮﻝ (‬
‫ﻟﻠﺨﻤﻴﲏ ‪ ١٦٥/٢‬ﻭ) ﺍﻟﻔﺼﻮﻝ ﺍﳌﻬﻤﺔ ( ﻟﻌﺒﺪ ﺍﳊﺴﲔ ﺷﺮﻑ ﺍﻟﺪﻳﻦ ﺹ‪ ٢٤٢‬ﻭ) ﺍﻟﺮﺩ ﺍﻟﻮﺟﻴﺰ ( ﻟﻌﻠﻲ ﺁﻝ‬
‫ﳏﺴﻦ ﺹ‪ ١٣٦‬ﻭ) ﻣﻊ ﺍﳋﻄﻴﺐ ﰲ ﺧﻄﻮﻃﻪ ( ﻟﻠﻄﻒ ﺍﷲ ﺍﻟﺼﺎﰲ ﺹ‪ ،٤٤‬ﻭﺍﻟﻄﺒﻄﺒـﺎﺋﻲ ﰲ ﺗﻔﺴـﲑﻩ‬
‫)ﺍﳌﻴﺰﺍﻥ ( ‪١٠١/١٢‬‬
‫ﻭﻫﻨﺎﻙ ﻛﺘﺐ ﻟﺒﻌﺾ ﺍﳌﻌﺎﺻﺮﻳﻦ ﻣﻦ ﺍﻹﻣﺎﻣﻴﺔ ﻣﻔﺮﺩﺓ ﰲ ﻧﻔﻲ ﲢﺮﻳﻒ ﺍﻟﻘﺮﺁﻥ ﻭﻣﻨﻬﺎ‪) :‬ﺍﻟﺘﺤﻘﻴـﻖ ﰲ ﻧﻔـﻲ‬
‫ﺍﻟﺘﺤﺮﻳﻒ ﻋﻦ ﺍﻟﻘﺮﺁﻥ( ﻟﻌﻠﻲ ﺍﳌﻴﻼﱐ )ﻭﺻﻴﺎﻧﺔ ﺍﻟﻘﺮﺁﻥ ﻋﻦ ﺍﻟﺘﺤﺮﻳﻒ( ﻟﻔﺘﺢ ﺍﷲ ﺍﶈﻤﺪﻱ‪ ،‬ﻭﻛﺘﺎﺏ )ﻋـﺪﻡ‬
‫ﲢﺮﻳﻒ ﺍﻟﻘﺮﺁﻥ( ﺍﻟﺬﻱ ﺃﺻﺪﺭﻩ ﻓﺎﺭﺱ ﺍﳊﺴ‪‬ﻮﻥ ﰲ ﻣﺮﻛﺰ ﺍﻷﲝﺎﺙ ﺍﻟﻌﻘﺎﺋﺪﻳﺔ ﺹ‪ ٤٠‬ﻭﳑﺎ ﺟﺎﺀ ﻓﻴﻪ‪) :‬ﻭﻟـﻮ‬

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 ‫ﺳﻠﹼﻤﻨﺎ ﺃﻥﹼ ﺍﻟﺸﻴﺦ ﺍﻟﻨﻮﺭﻱ ]ﺻﺎﺣﺐ ﻛﺘﺎﺏ ﻓﺼﻞ ﺍﳋﻄﺎﺏ[ ﻳﻌﺘﻘﺪ ﺑﻨﻘﺼﺎﻥ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻓﻬﻮ ﻗﻮﻟﻪ ﻻ ﻗﻮﻝ‬
‫ﺍﻟﻄﺎﺋﻔﺔ‪ ،‬ﻭﻗﻮﻝ ﺍﻟﻮﺍﺣﺪ ﻻ ﻳﻨﺴﺐ ﺇﱃ ﺍﻟﻄﺎﺋﻔﺔ‪ ،‬ﻭﻛﻞﹼ ﲝﺜﻨﺎ ﻋﻦ ﺭﺃﻱ ﺍﻟﻄﺎﺋﻔﺔ‪ ،‬ﻭﱂ ﻳﻜﻦ ﲝﺜﻨﺎ ﻋـﻦ ﺭﺃﻱ‬
‫ﺍﻟﺸﻴﺦ ﺍﻟﻨﻮﺭﻱ‪ ،‬ﻛﻨ‪‬ﺎ ﻧﺒﺤﺚ ﻋﻦ ﻣﺴﺄﻟﺔ ﺍﻟﺘﺤﺮﻳﻒ ﻋﻠﻰ ﺿﻮﺀ ﺍﻷﻗﻮﺍﻝ ﻋﻨﺪ ﺍﻟﻄﺎﺋﻔﺔ ﻛﻠﹼﻬﺎ‪ ،‬ﻋﻠـﻰ ﺿـﻮﺀ‬
‫ﺍﻟﺮﻭﺍﻳﺎﺕ ﻋﻨﺪ ﺍﻟﻄﺎﺋﻔﺔ ﻛﻠﹼﻬﺎ‪ ،‬ﻻ ﻋﻠﻰ ﺭﺃﻱ ﻭﺍﺣﺪ ﺃﻭ ﺍﺛﻨﲔ‪ ،‬ﻭﺇﻻﹼ ﻟﺬﻛﺮﺕ ﲬﺴﲔ ﻋﺎﳌﺎﹰ ﻛﺒﲑﺍﹰ ﻫﻮ ﺃﻛـﱪ‬
‫ﻣﻦ ﺍﻟﺸﻴﺦ ﺍﻟﻨﻮﺭﻱ ﻭﻳﻨﻔﻲ ﺍﻟﺘﺤﺮﻳﻒ‪(.‬ﺍﻩ‬
‫ﻫﺬﺍ ﻣﻊ ﺍﻟﺘﺤﻔﻆ ﻋﻠﻰ ﻗﺼﺮ ﺍﻟﻘﻮﻝ ﺑﺎﻟﺘﺤﺮﻳﻒ ﻋﻠﻰ ﺍﻟﻨﻮﺭﻱ ﻓﻘﻂ‪ ،‬ﻓﻘﺪ ﺫﻛﺮ ﺍﻟﻨﻮﺭﻱ ﻋﺪﺩﺍ ﻣﻦ ﺍﻹﻣﺎﻣﻴﺔ‬
‫ﺍﻟﻘﺎﺋﻠﲔ ﺑﺘﺤﺮﻳﻒ ﺍﻟﻘﺮﺁﻥ ﺃﻭﺻﻠﻬﻢ ﺇﱃ ﻗﺮﺍﺑﺔ ﺍﻟﺜﻼﺛﲔ‪ ،‬ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﻋﻠﻲ ﺁﻝ ﳏﺴﻦ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﺮﺩ ﺍﻟـﻮﺟﻴﺰ‬
‫ﺹ‪) :١٣٧‬ﻭﻣﻊ ﺃﻥ ﺍﳌﲑﺯﺍ ﺍﻟﻨﻮﺭﻱ ﺭﲪﻪ ﺍﷲ ﻗﺪ ﺑﺬﻝ ﻏﺎﻳﺔ ﺟﻬﺪﻩ ﰲ ﺗﻜﺜﲑ ﺍﻟﻘﺎﺋﻠﲔ ﺑﺎﻟﺘﺤﺮﻳﻒ ]ﺃﻱ ﻣﻦ‬
‫ﺍﻹﻣﺎﻣﻴﺔ[ ﰲ ﻛﺘﺎﺑﻪ ﻓﺼﻞ ﺍﳋﻄﺎﺏ ﰲ ﺍﳌﻘﺪﻣﺔ ﺍﻟﺜﺎﻟﺜﺔ ﺹ‪ ٢٥‬ﺇﻻ ﺃﻧﻪ ﱂ ﻳﺒﻠﻎ ‪‬ﻢ ﺍﻟﺜﻼﺛﲔ ﻧﻔﺴـﺎ ﻣـﻊ ﺃﻥ‬
‫ﺍﻟﻨﺴﺒﺔ ﺇﱃ ﻛﺜﲑ ﻣﻨﻬﻢ ﻻ ﺗﺼﺢ ﻷﻧﻪ ﻧﺴﺐ ﺍﻟﻘﻮﻝ ﺑﺎﻟﺘﺤﺮﻳﻒ ﺇﱃ ﻣﻦ ﻧﻔﻰ ﺍﻟﺘﺤﺮﻳﻒ ﻛﺎﳌﻔﻴﺪ)‪ (١٤‬ﻭﻏـﲑﻩ‬
‫ﻛﻤﺎ ﻧﺴﺒﻪ ﺇﱃ ﳎﺎﻫﻴﻞ ﻻ ﻳﻌﺮﻓﻮﻥ ﻭﺇﱃ ﻣﻦ ﱂ ﻳﺜﺒﺖ ﻋﻨﻬﻢ ﺍﻟﻘﻮﻝ ﺑﻪ(ﺍﻩ‬
‫ﻭﳛﻜﻲ ﺍﳌﻔﻴﺪ ﺍﻟﻘﻮﻝ ﺑﺎﻟﺘﺤﺮﻳﻒ ﻋﻦ ﺑﲏ ﻧﻮﲞﺖ ﻣﻦ ﺍﻹﻣﺎﻣﻴﺔ ﻭﻋﻦ ﲨﺎﻋﺔ ﻣﻦ ﻣﺘﻜﻠﻤﻲ ﺍﻹﻣﺎﻣﻴﺔ ﻭﻓﻘﻬﺎﺋﻬﻢ‬
‫ﻓﻘﺎﻝ‪ ) :‬ﺃﻣﻴﻞ ﺇﱃ ﻋﺪﻣﻪ ]ﺃﻱ ﺍﻟﺘﺤﺮﻳﻒ[ ﻭﺳﻼﻣﺔ ﺍﻟﻘﺮﺁﻥ ﻋﻨﻪ ﻭﻫﺬﺍ ﺍﳌﺬﻫﺐ ﺧﻼﻑ ﻣﺎ ﲰﻌﻨﺎﻩ ﻣﻦ ﺑﲏ‬
‫ﻧﻮﲞﺖ ﺭﲪﻬﻢ ﺍﷲ ﻣﻦ ﺍﻟﺰﻳﺎﺩﺓ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﻨﻘﺼﺎﻥ ﻓﻴﻪ‪ .‬ﻭﻗﺪ ﺫﻫﺐ ﺇﻟﻴﻪ ﲨﺎﻋﺔ ﻣﻦ ﻣﺘﻜﻠﻤﻲ ﺍﻹﻣﺎﻣﻴﺔ‬
‫ﻭﺃﻫﻞ ﺍﻟﻔﻘﻪ ﻣﻨﻬﻢ ﻭﺍﻻﻋﺘﺒﺎﺭ(ﺍﻩ ﺃﻭﺍﺋﻞ ﺍﳌﻘﺎﻻﺕ ﺹ‪٩٣‬‬
‫ﺑﻞ ﺇﻥ ﻧﻌﻤﺔ ﺍﷲ ﺍﳉﺰﺍﺋﺮﻱ ﻳﺮﻯ ﺃﻥ ﺭﻭﺍﻳﺎﺕ ﺍﻟﺘﺤﺮﻳﻒ ﻣﺘﻮﺍﺗﺮﺓ ﻭﺃﻥ ﺍﻷﺻﺤﺎﺏ ﻗﺪ ﺃﻃﺒﻘﻮﺍ ﻋﻠﻰ ﺻـﺤﺘﻬﺎ‬
‫ﻭﺍﻟﺘﺼﺪﻳﻖ ‪‬ﺎ ﻓﻴﻘﻮﻝ‪) :‬ﺇﻥ ﺗﺴﻠﻴﻢ ﺗﻮﺍﺗﺮﻫﺎ ‪-‬ﻳﻌﲏ ﺍﻟﻘﺮﺍﺀﺍﺕ ﺍﻟﺴﺒﻊ‪ -‬ﻋﻦ ﺍﻟﻮﺣﻲ ﺍﻹﳍﻲ‪ ،‬ﻭﻛﻮﻥ ﺍﻟﻜﻞ ﻗﺪ‬
‫ﻧﺰﻝ ﺑﻪ ﺍﻟﺮﻭﺡ ﺍﻷﻣﲔ ﻳﻔﻀﻲ ﺇﱃ ﻃﺮﺡ ﺍﻷﺧﺒﺎﺭ ﺍﳌﺴﺘﻔﻴﻀﺔ ﺑﻞ ﺍﳌﺘﻮﺍﺗﺮﺓ ﺍﻟﺪﺍﻟﺔ ﺑﺼﺮﳛﻬﺎ ﻋﻠﻰ ﻭﻗـﻮﻉ‬
‫ﺍﻟﺘﺤﺮﻳﻒ ﰲ ﺍﻟﻘﺮﺁﻥ ﻛﻼﻣﺎﹰ ﻭﻣﺎﺩﺓ ﻭﺇﻋﺮﺍﺑﺎﹰ‪ ،‬ﻣﻊ ﺃﻥ ﺃﺻﺤﺎﺑﻨﺎ ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻬﻢ ﻗﺪ ﺃﻃﺒﻘـﻮﺍ ﻋﻠـﻰ‬
‫ﺻﺤﺘﻬﺎ ﻭﺍﻟﺘﺼﺪﻳﻖ ‪‬ﺎ ( ﺍﻩ ﺍﻷﻧﻮﺍﺭ ﺍﻟﻨﻌﻤﺎﻧﻴﺔ ‪٣٥٧ / ٢‬‬

‫‪ ( ١٤‬ﺳﻴﺄﰐ ﻋﻦ ﺍﳌﻔﻴﺪ ﻣﻴﻠﻪ ﺇﱃ ﻋﺪﻡ ﺍﻟﺘﺤﺮﻳﻒ ﻟﻜﻦ ﻟﻪ ﻛﻼﻡ ﺁﺧﺮ ﻇﺎﻫﺮﻩ ﺍﻟﻘﻮﻝ ﺑﺎﻟﺘﺤﺮﻳﻒ ﻓﻤﻦ ﺫﻟﻚ ﻗﻮﻟﻪ ﰲ ﺃﻭﺍﺋﻞ‬
‫ﺍﳌﻘﺎﻻﺕ ﺹ‪) :٩‬ﺍﺗﻔﻖ ﺍﻹﻣﺎﻣﻴﺔ ﻋﻠﻰ ﺃﻥ ﺃﺋﻤﺔ ﺍﻟﻀﻼﻝ ﺧﺎﻟﻔﻮﺍ ﰲ ﻛﺜﲑ ﻣﻦ ﺗﺄﻟﻴﻒ ﺍﻟﻘﺮﺁﻥ ﻭﻋﺪﻟﻮﺍ ﻓﻴﻪ ﻋﻦ ﻣﻮﺟﺐ ﺍﻟﺘﱰﻳﻞ‬
‫ﻭﺳﻨﺔ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ(ﺍﻩ ﻭﻗﻮﻟﻪ ﰲ ﺍﳌﺴﺎﺋﻞ ﺍﻟﺴﺮﻭﻳﺔ ‪ ٧٨/٧‬ﻣﻦ ﺳﻠﺴﻠﺔ ﺍﳌﻔﻴﺪ‪) :‬ﻻ ﺷﻚ ﺃﻥ ﺍﻟﺬﻱ ﺑﲔ‬
‫ﺍﻟﺪﻓﺘﲔ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﲨﻴﻌﻪ ﻛﻼﻡ ﺍﷲ ﻭﺗﱰﻳﻠﻪ ﻭﻟﻴﺲ ﻓﻴﻪ ﺷﻲﺀ ﻣﻦ ﻛﻼﻡ ﺍﻟﺒﺸﺮ ﻭﻫﻮ ﲨﻬﻮﺭ ﺍﳌﱰﻝ ﻭﺍﻟﺒﺎﻗﻲ ﳑﺎ ﺃﻧﺰﻝ ﺍﷲ‬
‫ﻗﺮﺁﻧﺎ ﻋﻨﺪ ﺍﳌﺴﺘﺤﻔﻆ ﻟﻠﺸﺮﻳﻌﺔ ﺍﳌﺴﺘﻮﺩﻉ ﻟﻸﺣﻜﺎﻡ ﱂ ﻳﻀﻊ ﻣﻨﻪ ﺷﻲﺀ ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺬﻱ ﲨﻊ ﻣﺎ ﺑﲔ ﺍﻟﺪﻓﺘﲔ ﺍﻵﻥ ﱂ ﳚﻌﻠﻪ‬
‫ﰲ ﲨﻠﺔ ﻣﺎ ﲨﻊ ﻷﺳﺒﺎﺏ ﺩﻋﺘﻪ ﻟﺬﻟﻚ(ﺍﻩ‬

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 ‫ﻭﻳﺮﻯ ﻫﺎﺷﻢ ﺍﻟﺒﺤﺮﺍﱐ ﺃﻥ ﺍﳊﻜﻢ ﺑﺎﻟﺘﺤﺮﻳﻒ ﻣﻦ ﺿﺮﻭﺭﻳﺎﺕ ﻣﺬﻫﺐ ﺍﻟﺘﺸﻴﻊ ﻓﻴﻘﻮﻝ ﻋﻦ ﺍﻟﻘﻮﻝ ﺑﺎﻟﺘﺤﺮﻳﻒ‪:‬‬
‫) ﻭﻋﻨﺪﻱ ﰲ ﻭﺿﻮﺡ ﺻﺤﺔ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺑﻌﺪ ﺗﺘﺒﻊ ﺍﻷﺧﺒﺎﺭ ﻭﺗﻔﺤﺺ ﺍﻵﺛﺎﺭ ﲝﻴﺚ ﳝﻜﻦ ﺍﳊﻜﻢ ﺑﻜﻮﻧﻪ‬
‫ﻣﻦ ﺿﺮﻭﺭﻳﺎﺕ ﻣﺬﻫﺐ ﺍﻟﺘﺸﻴﻊ ﻭﺃﻧﻪ ﻣﻦ ﺃﻛﱪ ﻣﻘﺎﺻﺪ ﻏﺼﺐ ﺍﳋﻼﻓﺔ ( ﺍﻩ ﻣﻘﺪﻣﺔ ﺍﻟﱪﻫﺎﻥ ﺹ‪٤٩‬‬
‫ﻭﻳﺮﻯ ﳏﻤﺪ ﺑﺎﻗﺮ ﳎﻠﺴﻲ ﺃﻥ ﺍﻟﺮﻭﺍﻳﺎﺕ ﰲ ﺍﻟﺘﺤﺮﻳﻒ ﻻ ﺗﻘﻞ ﻋﻦ ﺍﻟﺮﻭﺍﻳﺎﺕ ﰲ ﻣﺴﺄﻟﺔ ﺍﻹﻣﺎﻣﺔ ﻓﻴﻘﻮﻝ‪ ) :‬ﻻ‬
‫ﳜﻔﻰ ﺃﻥ ﻛﺜﲑﺍﹰ ﻣﻦ ﺍﻷﺧﺒﺎﺭ ﺍﻟﺼﺤﻴﺤﺔ ﺻﺮﳛﺔ ﰲ ﻧﻘﺺ ﺍﻟﻘﺮﺁﻥ ﻭﺗﻐﻴﲑﻩ‪ ،‬ﻭﻋﻨﺪﻱ ﺃﻥ ﺍﻷﺧﺒﺎﺭ ﰲ ﻫـﺬﺍ‬
‫ﺍﻟﺒﺎﺏ ﻣﺘﻮﺍﺗﺮﺓ ﻣﻌﲎ‪ ،‬ﻭﻃﺮﺡ ﲨﻴﻌﻬﺎ ﻳﻮﺟﺐ ﺭﻓﻊ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻴﻬﺎ ﺭﺃﺳﺎﹰ‪ .‬ﺑﻞ ﻇﲏ ﺃﻥ ﺍﻷﺧﺒﺎﺭ ﰲ ﻫﺬﺍ‬
‫ﺍﻟﺒﺎﺏ ﻻ ﻳﻘﺼﺮ ﻋﻦ ﺃﺧﺒﺎﺭ ﺍﻹﻣﺎﻣﺔ ﻓﻜﻴﻒ ﻳﺜﺒﺘﻮ‪‬ﺎ ﺑﺎﳋﱪ(ﺍﻩ ﻣﺮﺁﺓ ﺍﻟﻌﻘﻮﻝ ‪.٥٢٥ /١٢‬‬
‫ﺑﻞ ﻭﻳﻘﺼﺮ ﻧﻌﻤﺔ ﺍﷲ ﺍﳉﺰﺍﺋﺮﻱ ﺍﻟﻘﻮﻝ ﺑﻌﺪﻡ ﺍﻟﺘﺤﺮﻳﻒ ﻋﻠﻰ ﺛﻼﺛﺔ ﻣﻦ ﻗﺪﻣﺎﺋﻬﻢ ﻓﻘﻂ‪ ،‬ﻭﺃ‪‬ﻢ ﺇﳕﺎ ﻗﺎﻟﻮﺍ ﺫﻟﻚ‬
‫ﳌﺼﺎﱀ ﺭﺃﻭﻫﺎ ﻓﻴﻘﻮﻝ‪ ) :‬ﻧﻌﻢ ﻗﺪ ﺧﺎﻟﻒ ﻓﻴﻬﺎ ﺍﳌﺮﺗﻀﻰ ﻭﺍﻟﺼﺪﻭﻕ ﻭﺍﻟﺸﻴﺦ ﺍﻟﻄﱪﺳﻲ ﻭﺣﻜﻤﻮﺍ ﺑﺄﻥ ﻣـﺎ‬
‫ﺑﲔ ﺩﻓﱵ ﻫﺬﺍ ﺍﳌﺼﺤﻒ ﻫﻮ ﺍﻟﻘﺮﺁﻥ ﺍﳌﱰﻝ ﻻ ﻏﲑ‪ ...‬ﻭﺍﻟﻈﺎﻫﺮ ﺃﻥ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺇﳕﺎ ﺻﺪﺭ ﻣﻨﻬﻢ ﻷﺟـﻞ‬
‫ﻣﺼﺎﱀ ﻛﺜﲑﺓ‪ ،‬ﻣﻨﻬﺎ ﺳﺪ ﺑﺎﺏ ﺍﻟﻄﻌﻦ ﻋﻠﻴﻬﻢ ﺑﺄﻧﻪ ﺇﺫﺍ ﺟﺎﺯ ﻫﺬﺍ ﰲ ﺍﻟﻘﺮﺁﻥ ﻓﻜﻴﻒ ﺟﺎﺯ ﺍﻟﻌﻤﻞ ﺑﻘﻮﺍﻋـﺪﻩ‬
‫ﻭﺃﺣﻜﺎﻣﻪ ﻣﻊ ﺟﻮﺍﺯ ﳊﻮﻕ ﺍﻟﺘﺤﺮﻳﻒ ﺑﻪ(ﺍﻩ ﺍﻷﻧﻮﺍﺭ ﺍﻟﻨﻌﻤﺎﻧﻴﺔ ‪.٣٥٧ /٢‬‬
‫ﻭﻧﺴﺘﻄﻴﻊ ﺃﻥ ﻧﻘﻮﻝ ﺃﻥ ﺍﳋﻼﻑ ﻓﻴﻤﺎ ﺑﲔ ﺍﻹﻣﺎﻣﻴﺔ ﰲ ﺍﻟﺘﺤﺮﻳﻒ ﻛﺎﻥ ﻋﻨﺪ ﺍﳌﺘﻘﺪﻣﲔ‪ ،‬ﻭﻻ ﻧﻌﻠﻢ ﺃﺣﺪﺍ ﻣﻦ‬
‫ﺍﳌﻌﺎﺻﺮﻳﻦ ﻳﻘﻮﻝ ﺑﺎﻟﺘﺤﺮﻳﻒ‪ ،‬ﺑﻞ ‪-‬ﻋﻠﻰ ﺍﻟﻌﻜﺲ ﻣﻦ ﺫﻟﻚ‪ -‬ﲡﺪ ﻣﻨﻬﻢ ﺍﻟﺪﻓﺎﻉ ﺍﳌﺴﺘﻤﻴﺖ ﻟـﺮﺩ ﺍﻟﻘـﻮﻝ‬
‫ﺑﺘﺤﺮﻳﻒ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺘﺸﻨﻴﻊ ﻋﻠﻰ ﺍﻟﻘﺎﺋﻠﲔ ﺑﻪ ﻣﻨﻬﻢ ﻭﺗﻀﻌﻴﻒ ﻗﻮﳍﻢ ﻭﺍﳊﻜﻢ ﻋﻠﻴﻪ ﺑﺎﻟﺸﺬﻭﺫ‬

‫وأﺟﺪﻧﻲ ھﻨﺎ ﻣﻀﻄﺮا ﻟﻠﻘﻮل ﺑﺄن أھﻞ اﻟﺴﻨﺔ ﺗﺠﺎه اﻹﻣﺎﻣﯿﺔ ﺛﻼﺛﺔ أﺻﻨﺎف )‪:(١٥‬‬
‫ﺍﻟﺼﻨﻒ ﺍﻷﻭﻝ‪ :‬ﻣﻦ ﻳﻐﻠﻮ ﻭﻳﺘﺠﺎﻭﺯ ﰲ ﺍﻟﻨﻘﺪ ﻓﻴﻨﺘﻘﺪ ﻣﺎ ﻻ ﻳ‪‬ﻨﺘﻘﺪ ﻭﻗﺪ ﻳﺼﻞ ﺍﻷﻣﺮ ﺃﺣﻴﺎﻧﺎ ﺇﱃ ﺣﺪ ﺍﻟﻜﺬﺏ‬
‫ﺑﻞ ﻗﺪ ﻳﻜﻮﻥ ﺍﻟﻜﺬﺏ ﻣﺘﻌﻤﺪﺍ ﺃﺣﻴﺎﻧﺎ ﻭﻻ ﺷﻚ ﰲ ﺃﻥ ﻫﺬﺍ ﺑﺎﻃﻞ ﻭﻇﻠﻢ )ﻭﻻ ﳚﺮﻣﻨﻜﻢ ﺷﻨﺂﻥ ﻗﻮﻡ ﻋﻠﻰ ﺃﻻ‬
‫ﺗﻌﺪﻟﻮﺍ( ﻭﺃﺻﺤﺎﺏ ﻫﺬﺍ ﺍﻟﺼﻨﻒ ﻭﻟﻸﺳﻒ ﻛﺜﲑ ﻭﺃﻛﺜﺮﻫﻢ ﺇﳕﺎ ﻳﺮﺩﺩ ﻣﺎ ﻳﺴﻤﻊ‬
‫ﻭﺍﻟﺼﻨﻒ ﺍﻟﺜﺎﱐ‪ :‬ﻣﻦ ﻳﺴﻤﻊ ﺗﻠﻚ ﺍﻟﺪﻋﺎﻳﺎﺕ ﺍﻟﻜﺎﺫﺑﺔ ﻭﺍﻟﻨﻘﺪ ﺍﻟﺴﻄﺤﻲ ﻭﻣﺎ ﺷﺎﺑﻪ ﺫﻟﻚ ﰒ ﻳﺘﺒﲔ ﻟﻪ ﻣـﻊ‬
‫ﺍﻟﺰﻣﻦ ﺧﻼﻑ ﻣﺎ ﲰﻊ ﻓﻴﺤﺼﻞ ﻋﻨﺪﻩ ﺭﺩﺓ ﻓﻌﻞ ﻋﻜﺴﻴﺔ ﻓﻴﻈﻦ ﺃﻥ ﻛﻞ ﻣﺎ ﻳﻨﺘﻘﺪ ﻛﺬﻟﻚ‪ ،‬ﻓﻴﻘﺒﻞ ﺑﻌﺪ ﺫﻟﻚ‬
‫ﻣﻨﻬﻢ ﻣﻦ ﻏﲑ ﲤﺤﻴﺺ ﻭﻫﺬﺍ ﺍﻟﺼﻨﻒ ﻣﻔﹶﺮ‪‬ﻁ ﻛﻤﺎ ﺃﻥ ﺍﻟﺼﻨﻒ ﺍﻷﻭﻝ ﻣﻔﹾﺮﹺﻁ‬
‫ﻭﺍﻟﺼﻨﻒ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻫﻢ ﺃﻫﻞ ﺍﻟﻌﺪﻝ ﻓﻼ ﻳﻨﺴﺒﻮﻥ ﺇﻟﻴﻬﻢ ﻣﺎ ﻻ ﻳﻘﻮﻟﻮﻥ‪ ،‬ﻭﻳﻨﺘﻘﺪﻭﻥ ﻋﻠﻴﻬﻢ ﻣﺎ ﻳﺼﺢ ﺃﻥ ﻳﻨﺘﻘﺪ‬
‫ﺩﻭﻥ ﻣﺎ ﻻ ﻳﺼﺢ ﻭﻳﻘﺒﻠﻮﻥ ﻣﻨﻬﻢ ﻣﺎ ﳝﻜﻦ ﺃﻥ ﻳﻘﺒﻞ‬

‫‪ ( ١٥‬ﻭﻫﺬﻩ ﺍﻷﺻﻨﺎﻑ ﺍﻟﺜﻼﺛﺔ ﻣﻮﺟﻮﺩﺓ ﰲ ﺍﳉﻤﻠﺔ ﺃﻳﻀﺎ ﻋﻨﺪ ﺍﻹﻣﺎﻣﻴﺔ ﲡﺎﻩ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‬

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 ‫ﻧﻤﻮذج آﺧﺮ ﻟﻺﻣﺎﻣﯿﺔ ‪:‬‬
‫ﻳﻨﺴﺐ ﺍﻟﺒﻌﺾ ﻟﻺﻣﺎﻣﻴﺔ ﺍﻟﻘﻮﻝ ﺑﺘﻔﻀﻴﻞ ﺍﻷﺋﻤﺔ ﺍﻷﺛﲏ ﻋﺸﺮ ﻋﻠﻰ ﺍﻷﻧﺒﻴﺎﺀ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﻭﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻟﻴﺲ‬
‫ﳉﻤﻴﻌﻬﻢ ﺑﻞ ﻫﻮ ﻟﺒﻌﻀﻬﻢ‪ ،‬ﻭﻫﻮ ‪-‬ﻣﻊ ﺷﻨﺎﻋﺘﻪ‪ -‬ﺍﺧﺘﻴﺎﺭ ﻛﺜﲑ ﻣﻦ ﺍﳌﺘﺄﺧﺮﻳﻦ ﻣﻨﻬﻢ‪ ،‬ﻭﻳﺬﻛﺮ ﺍﳌﻔﻴﺪ ﰲ ﺃﻭﺍﺋﻞ‬
‫ﺍﳌﻘﺎﻻﺕ ﺹ‪ ٧٩‬ﰲ ﻣﺴﺄﻟﺔ ﺍﳌﻔﺎﺿﻠﺔ ﺑﲔ ﺍﻷﺋﻤﺔ ﻭﺍﻷﻧﺒﻴﺎﺀ ﺛﻼﺛﺔ ﺃﻗﻮﺍﻝ ﻟﻺﻣﺎﻣﻴﺔ‪:‬‬
‫ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﺍﻷﺋﻤﺔ ﺃﻓﻀﻞ ﻣﻦ ﻣﻦ ﲨﻴﻊ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺮﺳﻞ ﺑﺎﺳﺘﺜﻨﺎﺀ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ‬
‫ﻭﺳﻠﻢ‬
‫ﻭﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﺍﻷﺋﻤﺔ ﺃﻓﻀﻞ ﻣﻦ ﲨﻴﻊ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺮﺳﻞ ﺑﺎﺳﺘﺜﻨﺎﺀ ﺃﻭﱄ ﺍﻟﻌﺰﻡ ﻣﻦ ﺍﻟﺮﺳﻞ‬
‫ﻭﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻫﻮ ﻣﺬﻫﺐ ﻣﻦ ﺭﻓﺾ ﺍﻟﻘﻮﻟﲔ ﺍﻟﺴﺎﺑﻘﲔ ﻭﻗﻄﻌﻮﺍ ﺑﺘﻔﻀﻴﻞ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﲔ ﻛﻠـﻬﻢ‬
‫ﻋﻠﻰ ﺳﺎﺋﺮ ﺍﻷﺋﻤﺔ(ﺍﻩ‬
‫ﻭﻟﻠﻤﻔﻴﺪ ﺭﺳﺎﻟﺔ ﰲ ﺗﻔﻀﻴﻞ ﺳﻴﺪﻧﺎ ﻋﻠﻰ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻋﻠﻰ ﲨﻴﻊ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﲔ ﻋﺪﺍ ﺳـﻴﺪﻧﺎ ﳏﻤـﺪ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ‪ ،‬ﻭﺫﻛﺮ ﻓﻴﻬﺎ ﺃﻥ ﰲ ﺍﳌﺴﺄﻟﺔ ﺃﺭﺑﻌﺔ ﺃﻗﻮﺍﻝ ﺣﻴﺚ ﻗﺎﻝ‪) :‬ﻭﺍﺧﺘﻠﻒ ﺃﻫﻞ ﺍﻹﻣﺎﻣﺔ ﰲ‬
‫ﻫﺬﺍ ﺍﻟﺒﺎﺏ‪:‬‬
‫‪ -‬ﻓﻘﺎﻝ ﻛﺜﲑ ﻣﻦ ﻣﺘﻌﻠﻤﻴﻬﻢ‪ :‬ﺇﻥ ﺍﻷﻧﺒﻴﺎﺀ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﺃﻓﻀﻞ ﻣﻨـﻪ ﻋﻠـﻰ ﺍﻟﻘﻄـﻊ‬
‫ﻭﺍﻟﺜﺒﺎﺕ‬
‫‪ -‬ﻭﻗﺎﻝ ﲨﻬﻮﺭ ﻣﻦ ﺃﻫﻞ ﺍﻵﺛﺎﺭ ﻭﺍﻟﻨﻘﻞ ﻭﺍﻟﻔﻘﻪ ﺑﺎﻟﺮﻭﺍﻳـﺎﺕ ﻭﻃﺒﻘـﺔ ﻣـﻦ ﺍﳌـﺘﻜﻠﻤﲔ‬
‫ﻭﺃﺻﺤﺎﺏ ﺍﳊﺠﺎﺝ ﺃﻧﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﻓﻀﻞ ﻣﻦ ﻛﺎﻓﺔ ﺍﻟﺒﺸﺮ ﺳﻮﻯ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺁﻟﻪ‬
‫‪ -‬ﻭﻭﻗﻒ ﻗﺒﻴﻞﹲ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻓﻘﺎﻟﻮﺍ‪ :‬ﻟﺴﻨﺎ ﻧﻌﻠﻢ ﺃﻛﺎﻥ ﺃﻓﻀﻞ ﳑﻦ ﺳﻠﻒ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ﺃﻡ‬
‫ﻛﺎﻥ ﻣﺴﺎﻭﻳﺎ ﳍﻢ ﺃﻭ ﺩﻭ‪‬ﻢ‬
‫‪ -‬ﻭﻗﺎﻝ ﻓﺮﻳﻖ ﺁﺧﺮ‪ :‬ﺇﻥ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﻓﻀﻞ ﺍﻟﺒﺸﺮ ﺳﻮﻯ ﺃﻭﱄ ﺍﻟﻌﺰﻡ ﻣـﻦ‬
‫ﺍﻟﺮﺳﻞ ﻓﺈ‪‬ﻢ ﺃﻓﻀﻞ ﻣﻨﻪ ﻋﻨﺪ ﺍﷲ(ﺍﻩ‬

‫اﻟﻨﻤﻮذج اﻟﺨﺎﻣﺲ ‪ :‬اﻟﺼﻮﻓﯿﺔ‬

‫ﻳﻨﺴﺐ ﺍﻟﺒﻌﺾ ﺇﱃ ﺍﻟﺼﻮﻓﻴﺔ ﺍﻟﻘﻮﻝ ﺑﻮﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ ﻭﺑﺎﳊﻠﻮﻝ ﻭﺍﻻﲢﺎﺩ ﻭﺍﻟﻘـﻮﻝ ﺑﺎﻹﺑﺎﺣـﺔ ﻭﺇﺳـﻘﺎﻁ‬
‫ﺍﻟﺘﻜﺎﻟﻴﻒ ﻭﻫﺬﺍ ﺇﳕﺎ ﻗﺎﻟﻪ ﺑﻌﺾ ﺍﳌﻨﺘﺴﺒﲔ ﺇﱃ ﺍﻟﺘﺼﻮﻑ ﻭﺑﻌﺾ ﺍﻷﺩﻋﻴﺎﺀ ﻓﻴﻬﻢ ﻗﺎﻝ ﺍﻟﺴـﻴﻮﻃﻲ ﰲ ﻛﺘﺎﺑـﻪ‬
‫ﺗﺄﻳﻴﺪ ﺍﳊﻘﻴﻘﺔ ﺹ‪) :٩٥‬ﻭﻗﺪ ﺗﺄﻣﻠﺖ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﺃﻧﻜﺮﻫﺎ ﺃﺋﻤﺔ ﺍﻟﺸﺮﻉ ﻋﻠﻰ ﺍﻟﺼﻮﻓﻴﺔ ﻓﻠﻢ ﺃﺭ‪ ‬ﺻﻮﻓﻴﺎ ﳏﻘﻘﺎ‬
‫ﻳﻘﻮﻝ ﺑﺸﻲﺀ ﻣﻨﻬﺎ‪ ،‬ﻭﺇﳕﺎ ﻳﻘﻮﻝ ‪‬ﺎ ﺃﻫﻞ ﺍﻟﺒﺪﻉ ﻭﺍﻟﻐﻼﺓ ﺍﻟﺬﻳﻦ ﺍﺩﻋﻮﺍ ﺃ‪‬ﻢ ﺻﻮﻓﻴﺔ ﻭﻟﻴﺴﻮﺍ ﻣﻨﻬﻢ‪ ،‬ﻭﺍﻟﺮﺍﺟـﻊ‬
‫ﻣﻨﻬﺎ ﺇﱃ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﺃﺭﺑﻌﺔ‪:‬‬

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 ‫ﺍﻷﻭﻝ ﻭﻫﻮ ﺷﺮﻫﺎ‪ :‬ﺍﳊﻠﻮﻝ ﻭﺍﻻﲢﺎﺩ ﻭﻫﻮ ﻛﻔﺮ ﺻﺮﻳﺢ ﻭﺿﻼﻝ ﻣﺒﲔ ﻭﱂ ﻳﻘﻞ ﺑﻪ ﺃﺣﺪ ﻣﻦ ﺍﳌﻌﺘـﱪﻳﻦ‬
‫ﻭﺣﺎﺷﺎﻫﻢ ﻣﻦ ﺫﻟﻚ‪ ،‬ﺑﻞ ﻣﺎ ﺯﺍﻝ ﺍﳌﻌﺘﱪﻭﻥ ﻣﻦ ﺍﻟﺼﻮﻓﻴﺔ ﻳﻨﺒﻬﻮﻥ ﻋﻠﻰ ﺗﻀﻠﻴﻞ ﻣﻦ ﻳﻘﻮﻝ ﺑﻪ ﻭﺗﻜﻔـﲑﻩ‬
‫ﻭﳛﺬﺭﻭﻥ ﻣﻨﻪ‪ ،‬ﻣﻨﻬﻢ ﺍﻟﻐﺰﺍﱄ ﰲ ﻋﺪﺓ ﻣﻮﺍﺿﻊ ﻣﻦ ﺍﻹﺣﻴﺎﺀ‪ ( ...‬ﺍﻩ‬
‫ﰒ ﺫﻛﺮ ﻛﻼﻡ ﺍﻟﻐﺰﺍﱄ ﰲ ﺍﻟﺘﺸﻨﻴﻊ ﻋﻠﻰ ﺍﻟﻘﺎﺋﻠﲔ ﺑﺬﻟﻚ‪ ،‬ﻭﺃﺭﺩﻓﻪ ﺑﻜﻼﻡ ﺃﺋﻤﺔ ﺍﻟﺼﻮﻓﻴﺔ ﰲ ﺗﻀﻠﻴﻞ ﻭﺗﻜﻔـﲑ‬
‫ﺍﻟﻘﻮﻝ ﺑﺎﳊﻠﻮﻝ ﻭﺍﻻﲢﺎﺩ ﻭﺍﻟﻮﺣﺪﺓ‪ ،‬ﻭﻣﻦ ﺫﻟﻚ ﻗﻮﻝ ﺍﻟﻘﺎﺿﻲ ﻋﻴﺎﺽ‪ ) :‬ﺃﲨﻊ ﺍﳌﺴـﻠﻤﻮﻥ ﻋﻠـﻰ ﻛﻔـﺮ‬
‫ﺃﺻﺤﺎﺏ ﺍﳊﻠﻮﻝ ﻭﻛﻔﺮ ﻣﻦ ﺍﺩﻋﻰ ﺣﻠﻮﻝ ﺍﻟﺒﺎﺭﻱ ﰲ ﻭﺍﺣﺪ ﻣﻦ ﺍﻷﺷﺨﺎﺹ ﻛﻘﻮﻝ ﺑﻌـﺾ ﺍﳌﺘﺼـﻮﻓﺔ‬
‫ﻭﺍﻟﺒﺎﻃﻨﻴﺔ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻭﺍﻟﻘﺮﺍﻣﻄﺔ(ﺍﻩ‬
‫ﰒ ﻗﺎﻝ ﺍﻟﺴﻴﻮﻃﻲ ﺹ‪) :١٠٦‬ﻓﺎﻧﻈﺮ ﻛﻴﻒ ﻧﻘﻞ ﺫﻟﻚ ﻋﻦ ﺑﻌﺾ ﺍﳌﺘﺼﻮﻓﺔ ﻭﻫﻢ ﺍﻟﻐﻼﺓ ﻣﻨـﻬﻢ ﻻ ﻛﻠـﻬﻢ‬
‫ﺣﺎﺷﺎﻫﻢ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﻛﺬﻟﻚ ﱂ ﻳﻨﻘﻞ ﺃﺻﺤﺎﺏ ﺍﻟﻜﺘﺐ ﺍﻟﻜﻼﻣﻴﺔ ﺫﻟﻚ ﺇﻻ ﻋﻦ ﺑﻌﻀﻬﻢ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﲨﺎﻋﺔ‬
‫ﰲ ﺷﺮﺡ ﺍﻟﻜﻮﻛﺐ ﺍﻟﻮﻗﺎﺩ‪ :‬ﳚﺐ ﺃﻥ ﻳﱰﻩ ﺍﷲ ﺗﻌﺎﱃ ﻋﻦ ﺍﳊﻠﻮﻝ ﺧﻼﻓﺎ ﻟﻠﻨﺼﺎﺭﻯ ﻭﺑﻌﺾ ﺍﻟﺼﻮﻓﻴﺔ ﺗﻌـﺎﱃ‬
‫ﺍﷲ ﻋﻦ ﺫﻟﻚ‪( ...‬ﺍﻩ‬
‫ﰒ ﻗﺎﻝ ﺍﻟﺴﻴﻮﻃﻲ ﺹ‪) :١٢٤‬ﺍﻷﻣﺮ ﺍﻟﺜﺎﱐ‪ :‬ﺍﻟﻘﻮﻝ ﺑﺎﻹﺑﺎﺣﺔ‪ ،‬ﻭﻫﺬﺍ ﺃﻳﻀﺎ ﱂ ﻳﻘﻞ ﺑﻪ ﺃﺣﺪ ﻣﻦ ﺍﳌﻌﺘـﱪﻳﻦ‬
‫ﻭﺇﳕﺎ ﻗﺎﻝ ﺑﻪ ﺑﻌﺾ ﺍﻟﻐﻼﺓ‪ ،‬ﺯﻋﻤﻮﺍ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﺇﺫﺍ ﻭﺻﻞ ﺇﱃ ﺣﺪ ﺍﻟﻔﻨﺎﺀ ﺳﻘﻂ ﻋﻨﻪ ﺍﻟﺘﻜﻠﻴﻒ ﻭﺃﺑﻴﺤﺖ ﻟﻪ‬
‫ﺍﶈﺮﻣﺎﺕ‪ ،‬ﻭﻗﺪ ﺗﻘﺪﻡ ﰲ ﻛﻼﻡ ﺍﻟﻘﺴﻄﻼﱐ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﺫﻡ ﺫﻟﻚ ﻭﺃﻧﻪ ﺯﻧﺪﻗﺔ ﻭﻛـﺬﻟﻚ ﰲ ﻛـﻼﻡ ﺃﻱ‬
‫ﻧﻌﻴﻢ‪(...‬ﺍﻩ ﰒ ﺫﻛﺮ ﻛﻼﻡ ﺃﺋﻤﺔ ﺍﻟﺼﻮﻓﻴﺔ ﰲ ﺫﻡ ﺫﻟﻚ‬

‫ﻧﻤﻮذج آﺧﺮ ﻟﻠﺼﻮﻓﯿﺔ‬

‫ﻳﻨﺴﺐ ﺍﻟﺒﻌﺾ ﺇﱃ ﺍﻟﺼﻮﻓﻴﺔ ﺗﺮﻙ ﺍﳉﻬﺎﺩ ﻭﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ﻭﺗﺮﻙ ﺍﳌﺸﺎﺭﻛﺔ ﰲ ﺍﳊﻴـﺎﺓ‬
‫ﺍﻟﻌﺎﻣﺔ ﻭﻣﺎ ﺷﺎﺑﻪ ﺫﻟﻚ ﳌﹼﺎ ﺭﺃﻭﺍ ﺃﻥ ﺑﻌﺾ ﺍﻟﺼﻮﻓﻴﺔ ﻛﺬﻟﻚ‪ ،‬ﺑﻴﻨﻤﺎ ﺍﻟﻨﺎﻇﺮ ﰲ ﺗﺎﺭﻳﺦ ﺍﻟﺼـﻮﻓﻴﺔ ﰲ ﺍﻟﻘـﺪﱘ‬
‫ﻭﺍﳊﺪﻳﺚ ﳚﺪ ﺍﻷﻣﺮ ﲞﻼﻑ ﺫﻟﻚ ﻭﳚﺪ ﺃﻥ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻟﺼﻮﻓﻴﺔ ﰲ ﺍﻟﺰﻣﻦ ﺍﻷﻭﻝ ﻛﺎﻧﻮﺍ ﻣﻦ ﺍﳌﺮﺍﺑﻄﲔ ﰲ‬
‫ﺛﻐﻮﺭ ﺍﻹﺳﻼﻡ ﺃﻣﺜﺎﻝ‪ :‬ﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺧﺜﻴﻢ ﻭﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺃﺩﻫﻢ ﻭﺣﺎﰎ ﺍﻷﺻﻢ ﻭﺃﰊ ﻳﺰﻳﺪ ﺍﻟﺒﺴﻄﺎﻣﻲ ﻭﺍﳉﻨﻴﺪ‬
‫ﻭﺍﻟﺴﺮﻱ ﺍﻟﺴﻘﻄﻲ‪ ،‬ﺑﻞ ﺇﻥ ﻧﻮﺭ ﺍﻟﺪﻳﻦ ﳏﻤﻮﺩ ﺯﻧﻜﻲ ﻭﻣﻦ ﺑﻌﺪﻩ ﺻﻼﺡ ﺍﻟﺪﻳﻦ ﺍﻷﻳﻮﰊ‪ ،‬ﻭﻛﺬﺍ ﳏﻤـﺪ‬
‫ﺍﻟﻔﺎﺗﺢ ﻛﺎﻧﻮﺍ ﻣﻦ ﺍﻟﺼﻮﻓﻴﺔ ﺃﻭ ﻣﻦ ﺍﳌﺘﺄﺛﺮﻳﻦ ﺑﺎﻟﺼﻮﻓﻴﺔ ﻛﻤﺎ ﻻ ﳜﻔﻰ ﻋﻠﻰ ﺍﳌﻄﻠﻊ ﻋﻠﻰ ﺗﺮﺍﲨﻬﻢ‬
‫ﻭﻛﺬﻟﻚ ﻛﺜﲑ ﻣﻦ ﺍﳊﺮﻛﺎﺕ ﺍﻟﺘﺤﺮﺭﻳﺔ ﺿﺪ ﺍﻻﺳﺘﻌﻤﺎﺭ ﰲ ﺍﻟﻌﺼﺮ ﺍﳊﺪﻳﺚ ﻛﺎﻧﺖ ﻣﻦ ﺍﻟﺼﻮﻓﻴﺔ ﻛﻤﺎ ﻫﻮ‬
‫ﺍﳊﺎﻝ ﰲ ﺍﳊﺮﻛﺔ ﺍﻟﺴﻨﻮﺳﻴﺔ ﻭﻋﻤﺮ ﺍﳌﺨﺘﺎﺭ ﰲ ﻟﻴﺒﻴﺎ ﻭﺍﻷﻣﲑ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺍﳉﺰﺍﺋﺮﻱ ﰲ ﺍﳉﺰﺍﺋﺮ ﻭﺍﳌﻬﺪﻱ‬
‫ﰲ ﺍﻟﺴﻮﺩﺍﻥ ﻭﻋﺰ ﺍﻟﺪﻳﻦ ﺍﻟﻘﺴﺎﻡ ﰲ ﺍﻟﺸﺎﻡ‪ ..‬ﻭﻗﺪ ﻛﺘﺐ ﺍﻷﺳﺘﺎﺫ ﺃﺳﻌﺪ ﺍﳋﻄﻴﺐ ﻛﺘﺎﺑﺎ ﰲ ﺫﻟﻚ ﺃﲰـﺎﻩ‬
‫)ﺍﻟﺒﻄﻮﻟﺔ ﻭﺍﻟﻔﺪﺍﺀ ﻋﻨﺪ ﺍﻟﺼﻮﻓﻴﺔ – ﺩﺭﺍﺳﺔ ﺗﺎﺭﳜﻴﺔ( ﻭﺛﻖ ﻓﻴﻪ ﻛﻞ ﺫﻟﻚ ﻭﺫﻛﺮ ﺍﻟﻜﺜﲑ ﳑﺎ ﱂ ﻧﺬﻛﺮﻩ ﻭﻟـﻮﻻ‬
‫ﺧﺸﻴﺔ ﺍﻹﻃﺎﻟﺔ ﻟﻨﻘﻠﻨﺎ ﻧﺒﺬﺍ ﻣﻨﻪ‬

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 ‫ﻭﻋﻨﺪ ﺍﻟﻨﻈﺮ ﺇﱃ ﺍﳌﺼﻠﺤﲔ ﻭﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﻘﻀﺎﺓ ﻋﱪ ﺍﻟﺰﻣﺎﻥ ﳒﺪ ﺍﻟﻜﺜﲑ ﻣﻨﻬﻢ ﻣﻦ ﺍﻟﺼـﻮﻓﻴﺔ ﺃﻭ ﻣـﻦ‬
‫ﺍﳌﺘﺄﺛﺮﻳﻦ ﺑﺎﻟﺼﻮﻓﻴﺔ ﻛﺄﻣﺜﺎﻝ ﺍﻟﻐﺰﺍﱄ ﻭﺍﻟﻨﻮﻭﻱ ﻭﺍﻟﻌﺰ ﺑﻦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﻭﺍﺑـﻦ ﻗﺪﺍﻣـﺔ ﻭﺍﺑـﻦ ﺍﻟﻘـﻴﻢ‬
‫ﻭﺍﻟﺴﻴﻮﻃﻲ ‪ ...‬ﺇﱁ ﻭﻻ ﳜﻔﻰ ﺫﻟﻚ ﺃﻳﻀﺎ ﻋﻠﻰ ﻣﻦ ﻃﺎﻟﻊ ﺗﺮﺍﲨﻬﻢ‬
‫ﺑﻞ ﺇﻥ ﻛﺜﲑﺍ ﻣﻦ ﻗﺎﺩﺓ ﻭﻣﻨﺘﺴﱯ ﺍﳊﺮﻛﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ ﰲ ﻣﺼﺮ ﻭﺍﻟﺸﺎﻡ ﻭﺍﳍﻨـﺪ ﻭﺃﻓﺮﻳﻘﻴـﺎ‬
‫ﻭﺍﻟﻌﺮﺍﻕ ﻭﺍﻟﻴﻤﻦ ﻭﻏﲑﻫﺎ ﻫﻢ ﻣﻦ ﺍﻟﺼﻮﻓﻴﺔ ﺃﻭ ﻣﻦ ﺍﳌﺘﺄﺛﺮﻳﻦ ﺑﺎﻟﺼﻮﻓﻴﺔ‪.‬‬
‫ﻭﻻ ﻳﻌﲏ ﻫﺬﺍ ﺃﻧﻪ ﻟﻴﺲ ﰲ ﺍﻟﺼﻮﻓﻴﺔ ﺳﻠﺒﻴﻮﻥ ﺑﻞ ﻳﻮﺟﺪ ﻓﻴﻬﻢ ﺳﻠﺒﻴﻮﻥ ﻛﻤﺎ ﻳﻮﺟﺪ ﰲ ﻏﲑﻫﻢ ﻣﻦ ﺍﻟﻄﻮﺍﺋﻒ‪،‬‬
‫ﻭﻗﺪ ﺃﻧﺼﻒ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻋﻨﺪﻣﺎ ﻗﺎﻝ ﻛﻤﺎ ﰲ ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ‪) :١٧/١١‬ﺗﻨﺎﺯﻉ ﺍﻟﻨﺎﺱ ﰲ ﻃﺮﻳﻘﻬﻢ‪:‬‬
‫‪ -‬ﻓﻄﺎﺋﻔﺔ ﺫﻣﺖ ﺍﻟﺼﻮﻓﻴﺔ ﻭﺍﻟﺘﺼﻮﻑ ﻭﻗﺎﻟﻮﺍ ﺃ‪‬ﻢ ﻣﺒﺘﺪﻋﻮﻥ ﺧﺎﺭﺟﻮﻥ ﻋﻦ ﺍﻟﺴﻨﺔ ﻭﻧﻘﻞ ﻋﻦ ﻃﺎﺋﻔﺔ ﻣـﻦ‬
‫ﺍﻷﺋﻤﺔ ﰲ ﺫﻟﻚ ﻣﻦ ﺍﻟﻜﻼﻡ ﻣﺎ ﻫﻮ ﻣﻌﺮﻭﻑ ﻭﺗﺒﻌﻬﻢ ﻋﻠﻰ ﺫﻟﻚ ﻃﻮﺍﺋﻒ ﻣﻦ ﺃﻫﻞ ﺍﻟﻔﻘﻪ ﻭﺍﻟﻜﻼﻡ‬
‫‪ -‬ﻭﻃﺎﺋﻔﺔ ﻏﻠﺖ ﻓﻴﻬﻢ ﻭﺍﺩﻋﻮﺍ ﺃ‪‬ﻢ ﺃﻓﻀﻞ ﺍﳋﻠﻖ ﻭﺃﻛﻤﻠﻬﻢ ﺑﻌﺪ ﺍﻷﻧﺒﻴﺎﺀ ﻭﻛﻼ ﻃﺮﰲ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﺫﻣﻴﻢ‬
‫‪ -‬ﻭﺍﻟﺼﻮﺍﺏ ﺃ‪‬ﻢ ﳎﺘﻬﺪﻭﻥ ﰲ ﻃﺎﻋﺔ ﺍﷲ ﻛﻤﺎ ﺍﺟﺘﻬﺪ ﻏﲑﻫﻢ ﻣﻦ ﺃﻫﻞ ﻃﺎﻋﺔ ﺍﷲ ‪ ،‬ﻓﻔـﻴﻬﻢ ﺍﻟﺴـﺎﺑﻖ‬
‫ﺍﳌﻘﺮﺏ ﲝﺴﺐ ﺍﺟﺘﻬﺎﺩﻩ ﻭﻓﻴﻬﻢ ﺍﳌﻘﺘﺼﺪ ﺍﻟﺬﻱ ﻫﻮ ﻣﻦ ﺃﻫﻞ ﺍﻟﻴﻤﲔ ﻭﰱ ﻛﻞ ﻣﻦ ﺍﻟﺼﻨﻔﲔ ﻣﻦ ﻗﺪ ﳚﺘﻬﺪ‬
‫ﻓﻴﺨﻄﺊ ﻭﻓﻴﻬﻢ ﻣﻦ ﻳﺬﻧﺐ ﻓﻴﺘﻮﺏ ﺃﻭ ﻻ ﻳﺘﻮﺏ‬
‫‪ -‬ﻭﻣﻦ ﺍﳌﻨﺘﺴﺒﲔ ﺇﻟﻴﻬﻢ ﻣﻦ ﻫﻮ ﻇﺎﱂ ﻟﻨﻔﺴﻪ ﻋﺎﺹ ﻟﺮﺑﻪ ﻭﻗﺪ ﺍﻧﺘﺴﺐ ﺇﻟﻴﻬﻢ ﻃﻮﺍﺋﻒ ﻣﻦ ﺃﻫـﻞ ﺍﻟﺒـﺪﻉ‬
‫ﻭﺍﻟﺰﻧﺪﻗﺔ ﻭﻟﻜﻦ ﻋﻨﺪ ﺍﶈﻘﻘﲔ ﻣﻦ ﺃﻫﻞ ﺍﻟﺘﺼﻮﻑ ﻟﻴﺴﻮﺍ ﻣﻨﻬﻢ(ﺍﻩ‬
‫ﻭﻟﻠﻔﻘﲑ ﲝﺚ ﺑﻌﻨﻮﺍﻥ‪) :‬ﺍﳌﻨﻬﺠﻴﺔ ﺍﻟﻌﺎﻣﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﻭﺍﻟﻔﻘﻪ ﻭﺍﻟﺴﻠﻮﻙ( ﺫﻛﺮﻧﺎ ﰲ ﺍﶈﻮﺭ ﺍﻟﺜﺎﻟﺚ ﻣﻨﻪ ﻛـﻼﻡ‬
‫ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﰲ ﺍﻟﺘﺼﻮﻑ ﻭﻛﻴﻒ ﺃﻥ ﺍﻟﻨﺎﺱ ﻓﻴﻪ ﺑﲔ ﺇﻓﺮﺍﻁ ﻭﺗﻔﺮﻳﻂ ﻭﻭﺳﻂ‪ ،‬ﻭﻟﻠﻔﻘﲑ ﺃﻳﻀﺎ ﲝـﺚ ﻣﻔـﺮﺩ‬
‫ﺑﻌﻨﻮﺍﻥ‪) :‬ﻣﺴﺎﺋﻞ ﰲ ﺍﻟﺘﺼﻮﻑ( ﻋﺠﻞ ﺍﷲ ﺑﻄﺒﻌﻪ‬

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 ‫اﻟﻨﻤﻮذج اﻟﺴﺎدس‪ :‬اﻹﺳﻤﺎﻋﯿﻠﯿﺔ )اﻟﻔﺎﻃﻤﯿﻮن–اﻟﻌﺒﯿﺪﯾﻮن( )‪:(١٦‬‬
‫ﳑﺎ ﺍﺷﺘﻬﺮ ﻋﻦ ﺍﻹﲰﺎﻋﻴﻠﻴﺔ )ﺍﻟﻔﺎﻃﻤﻴﲔ–ﺍﻟﻌﺒﻴﺪﻳﲔ( ﺃ‪‬ﻢ ﻳﻘﻮﻟﻮﻥ ﺑﺘﻨﺎﺳﺦ ﺍﻷﺭﻭﺍﺡ ﻭﺇﻧﻜﺎﺭ ﺍﻟﺒﻌﺚ ﻭﺍﳊﺴﺎﺏ‬
‫ﻭﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ ﻭﻧﺴﺐ ﺇﻟﻴﻬﻢ ﺫﻟﻚ ﻛﺜﲑ ﳑﻦ ﻛﺘﺐ ﰲ ﺍﻟﻔﺮﻕ ﻭﺍﳌﺬﺍﻫﺐ‪ ،‬ﻭﻫﺬﺍ ﺍﻷﻣﺮ ﳛﺘﺎﺝ ﻣﻨﺎ ﺇﱃ ﲤﺤﻴﺺ‬
‫ﻓﺈﻧﻨﺎ ﳒﺪ ﳍﻢ ﺃﻗﻮﺍﻻ ﲞﻼﻑ ﺫﻟﻚ ﻓﻬﺬﺍ ﺍﻟﺪﺍﻋﻲ ﺃﲪﺪ ﺑﻦ ﲪﻴﺪ ﺍﻟﺪ‪‬ﻳﻦ ﺍﻟﻜﺮﻣﺎﱐ ﺍﻹﲰﺎﻋﻴﻠﻲ )ﺣﻲ ﺳﻨﺔ‬
‫‪ ٤١١‬ﻫـ( ﺃﺣﺪ ﺩﻋﺎﺓ ﺍﻟﻔﺎﻃﻤﻴﲔ‪ ،‬ﰲ ﻛﺘﺎﺑﻪ ﺭﺍﺣﺔ ﺍﻟﻌﻘﻞ ﺹ‪ ٣٦٤‬ﻳﻘﻮﻝ‪) :‬ﻭﺃﻣ‪‬ﺎ ﻣﻦ ﻳﺮﻯ ﺍﳉﺰﺍﺀ‪ ،‬ﻣﺜﻞ‬
‫ﳏﻤﺪ ﺑﻦ ﺯﻛﺮﻳﺎ ﻭﺍﻟﻐﻼﺓ ﻭﺃﻫﻞ ﺍﻟﺘﻨﺎﺳﺦ‪ ،‬ﻭﺍﻧ‪‬ﻪ ﻳﻜﻮﻥ ﰲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻓﻤﻦ ﺍﻋﺘﻘﺎﺩﻫﻢ ﺃﻥ ﻫﺬﻩ ﺍﻷﻧﻔﺲ ﳍﺎ‬
‫ﻭﺟﻮﺩ ﻗﺒﻞ ﺃﺷﺨﺎﺻﻬﺎ ﲞﻼﻑ ﺍﻋﺘﻘﺎﺩ ﺍﻟﺪﻫﺮﻳﺔ ﻭﺃﻣﺜﺎﳍﺎ ﳑ‪‬ﻦ ﻳﻨﺤﻮﻥ ﳓﻮﻫﻢ ﺍﻟﺬﻳﻦ ﻳﻘﻮﻟﻮﻥ‪ :‬ﺇﻥ ﻭﺟﻮﺩﻫﺎ‬
‫ﺑﻮﺟﻮﺩ ﺃﺷﺨﺎﺻﻬﺎ‪ ،‬ﻭﻳﻘﻮﻟﻮﻥ‪ :‬ﺇﻧ‪‬ﻬﺎ ﺟﻮﻫﺮ ﺗﺘﺮﺩﺩ ﰲ ﺍﳍﻴﺎﻛﻞ ﲝﺴﺐ ﺍﻛﺘﺴﺎ‪‬ﺎ ﺇﱃ ﺃﻥ ﺗﺼﻔﻮ ﻭﺗﻌﻮﺩ‪ ،‬ﻓﻘﺪ‬
‫ﺃﻭﺭﺩﻧﺎ ﰲ ﻛﺘﺎﺑﻨﺎ ﺍﳌﻌﺮﻭﻑ ﺑـ»ﺍﻟﺮﻳﺎﺽ« ﻭ»ﻣﻴﺰﺍﻥ ﺍﻟﻌﻘﻞ« ﻭﻏﲑﳘﺎ ﻣﻦ ﺭﺳﺎﺋﻠﻨﺎ ﰲ ﻓﺴﺎﺩ ﻗﻮﳍﻢ ﻣﺎ‬
‫ﻳﻐﲏ ﺳﻴ‪‬ﻤﺎ ﻣﺎ ﳜﺘﺺ ﺑﺬﻟﻚ ﰲ ﻛﺘﺎﺑﻨﺎ ﺍﳌﻌﺮﻭﻑ ﺑـ»ﺍﳌﻘﺎﻳﻴﺲ« ﺭﺩﺍﹰ ﻋﻠﻰ ﺍﻟﻐﻼﺓ ﻭﺃﺷﺒﺎﻫﻬﻢ(ﺍﻩ‬
‫ﻭﻫﺬﺍ ﺍﻟﻜﺎﺗﺐ ﺍﻹﲰﺎﻋﻴﻠﻲ ﺍﳌﻌﺎﺻﺮ ﻣﺼﻄﻔﻰ ﻏﺎﻟﺐ ﻳﻘﻮﻝ ﰲ ﻣﻘﺪﻣﺔ ﻛﺘﺎﺏ ﺍﻟﻴﻨﺎﺑﻴﻊ ﺹ‪) :١٦‬ﻭﻳﺬﻫﺐ‬
‫ﺃﻛﺜﺮ ﺍﻟﺬﻳﻦ ﻛﺘﺒﻮﺍ ﻋﻦ ﻋﻘﺎﺋﺪ ﺍﻹﲰﺎﻋﻴﻠﻴﺔ ﻣﻦ ﺍﻟﻘﺪﻣﺎﺀ ﻭﺍﶈﺪﺛﲔ ﺑﺄﻥﹼ ﺍﻹﲰﺎﻋﻴﻠﻴﺔ ﻳﻘﻮﻟﻮﻥ ﺑﺘﻨﺎﺳﺦ ﺍﻷﺭﻭﺍﺡ‪،‬‬
‫ﺃﻱ ﺃﻥﹼ ﺍﻟﺮﻭﺡ ﺑﻌﺪ ﺍﳌﻮﺕ ﺗﻨﺘﻘﻞ ﺇﱃ ﺇﻧﺴﺎﻥ ﺁﺧﺮ ﺃﻭ ﺇﱃ ﺣﻴﻮﺍﻥ ﺃﻭ ﻧﺒﺎﺕ ﻋﻠﻰ ﳓﻮ ﻣﺎ ﻧﺮﺍﻩ ﰲ ﺍﻟﻌﻘﻴﺪﺓ‬
‫ﺍﻟﺒﻮﺫﻳﺔ ﺃﻭ ﺍﻟﻨﺼﲑﻳﺔ ﻣﺜﻼﹰ‪ ،‬ﻭﳝﻜﻨﻨﺎ ﺑﻌﺪ ﺃﻥ ﺩﺭﺳﻨﺎ ﻛﺘﺐ ﺍﻹﲰﺎﻋﻴﻠﻴﺔ ﺍﻟﺴﺮﻳﺔ ﻭﺍﻟﻌﻠﻨﻴﺔ ﺩﺭﺍﺳﺔ ﺩﻗﻴﻘﺔ‪ ،‬ﺃﻥ‬
‫ﻧﻘﻮﻝ ﺑﺄﻧ‪‬ﻬﻢ ﻻ ﻳﺪﻳﻨﻮﻥ ﻣﻄﻠﻘﺎﹰ ﺑﺎﻟﺘﻨﺎﺳﺦ‪ ،‬ﺑﻞ ﺫﻫﺒﻮﺍ ﺇﱃ ﺃﻥﹼ ﺍﻹﻧﺴﺎﻥ ﺑﻌﺪ ﻣﻮﺗﻪ ﻳﺴﺘﺤﻴﻞ ﻋﻨﺼﺮﻩ ﺍﻟﺘﺮﺍﰊ‬
‫)ﺟﺴﻤﻪ( ﺇﱃ ﻣﺎ ﳚﺎﻧﺴﻪ ﻣﻦ ﺍﻟﺘﺮﺍﺏ‪ ،‬ﻭﻳﻨﺘﻘﻞ ﻋﻨﺼﺮﻩ ﺍﻟﺮﻭﺣﻲ )ﺍﻟﺮﻭﺡ( ﺇﱃ ﺍﳌﻼﹶ ﺍﻷﻋﻠﻰ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ‬
‫ﺍﻹﻧﺴﺎﻥ ﰲ ﺣﻴﺎﺗﻪ ﻣﺆ‪‬ﻣﻨﺎﹰ ﺑﺎﻹﻣﺎﻡ ﻓﻬﻲ ﲢﺸﺮ ﰲ ﺯﻣﺮﺓ ﺍﻟﺼﺎﳊﲔ ﻭﺗﺼﺒﺢ ﻣﻠﻜﺎﹰ ﻣﺪﺑﺮﺍﹰ!!‪،‬ﻭﺇﻥ ﻛﺎﻥ‬
‫ﺷﺮﻳﺮﺍﹰ ﻋﺎﺻﻴﺎﹰ ﻹﻣﺎﻣﻪ ﺣﺸﺮﺕ ﻣﻊ ﺍﻷﺑﺎﻟﺴﺔ ﻭﺍﻟﺸﻴﺎﻃﲔ ﻭﻫﻢ ﺃﻋﺪﺍﺀ ﺍﻹﻣﺎﻡ‪.‬‬

‫‪ (١٦‬ﻫﺬﺍ ﺍﻟﻨﻤﻮﺫﺝ ﻋﻨﺪ ﻣﻦ ﻳﻜﻔﺮ ﺍﻹﲰﺎﻋﻴﻠﻴﺔ ‪)-‬ﻭﻣﻦ ﻳﻜﻔﺮﻫﻢ ﻫﻢ ﲨﻬﻮﺭ ﺍﻷﻣﺔ(‪ -‬ﻟﻴﺲ ﻋﻠﻰ ﺷﺮﻁ ﲝﺜﻨﺎ‪ ،‬ﻭﻫﻮ ﻋﻠﻰ‬
‫ﺷﺮﻃﻪ ﻋﻨﺪ ﻣﻦ ﻳﻘﻮﻝ ﺑﻌﺪﻡ ﻛﻔﺮﻫﻢ‪ ،‬ﻭﺳﻴﺄﰐ ﳕﻮﺫﺝ ﺁﺧﺮ ﻟﻺﲰﺎﻋﻴﻠﻴﺔ ﻋﻨﺪ ﳕﺎﺫﺝ ﺍﻟﻔﻬﻢ ﺍﳋﺎﻃﺊ ﻭﻫﻮ ﻓﻬﻢ ﻗﻮﳍﻢ ﺑﺄﻥ‬
‫ﻟﺸﺮﺍﺋﻊ ﺍﻟﺪﻳﻦ ﻇﺎﻫﺮﺍ ﻭﺑﺎﻃﻨﺎ ﻋﻠﻰ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﻪ ﺇﺑﻄﺎﻝ ﻇﺎﻫﺮ ﺍﻟﺸﺮﺍﺋﻊ‬
‫ﻭﻻ ﻳﻌﲏ ﺣﺼﻮﻝ ﺍﻟﺘﻜﻔﲑ ﻟﻄﺎﺋﻔﺔ ﻣﻦ ﻗﺒﻞ ﺃﺧﺮﻯ ﻋﺪﻡ ﺇﻳﺮﺍﺩ ﳕﺎﺫﺝ ﻣﻦ ﺍﻟﺘﺼﻮﺭ ﺍﳋﺎﻃﺊ ﻋﻨﻬﻢ‪ ،‬ﻓﻘﺪ ﺣﺼﻞ ﺍﻟﺘﻜﻔﲑ ﺑﲔ‬
‫ﻛﺜﲑ ﻣﻦ ﻃﻮﺍﺋﻒ ﺍﻷﻣﺔ‪ ،‬ﻓﻤﻦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻣﻦ ﻳﻜﻔﺮ ﺍﳌﻌﺘﺰﻟﺔ‪ ،‬ﻭﻣﻦ ﺍﳌﻌﺘﺰﻟﺔ ﻣﻦ ﻳﻜﻔﺮ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‪ ،‬ﻭﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻣﻦ‬
‫ﻳﻜﻔﺮ ﺍﻹﻣﺎﻣﻴﺔ‪ ،‬ﻭﻣﻦ ﺍﻹﻣﺎﻣﻴﺔ ﻣﻦ ﻳﻜﻔﺮ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‪ ،‬ﻭﻣﻦ ﺍﻟﺰﻳﺪﻳﺔ ﻣﻦ ﻳﻜﻔﺮ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‪ ،‬ﻭﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻣﻦ ﻳﻜﻔﺮ‬
‫ﺍﻟﺰﻳﺪﻳﺔ‪ ،‬ﻭﻣﻦ ﺍﻟﺴﻠﻔﻴﺔ ﻣﻦ ﻳﻜﻔﺮ ﺍﻟﺼﻮﻓﻴﺔ‪ ،‬ﻭﻣﻦ ﺍﻟﺼﻮﻓﻴﺔ ﻣﻦ ﻳﻜﻔﺮ ﺍﻟﺴﻠﻔﻴﺔ‪ ...‬ﻭﻫﻜﺬﺍ‬
‫ﻭﻗﺪ ﺗﺮﺩﺩﺕ‪ ‬ﰲ ﻭﺿﻊ ﳕﺎﺫﺝ ﺍﻹﲰﺎﻋﻴﻠﻴﺔ ﻭﺍﻟﻌﻠﻮﻳﺔ ﰲ ﺍﻟﺒﺤﺚ‪ ،‬ﻟﻜﲏ ﺗﺬﻛﺮﺕ ﺃﻥ ﻣﻦ ﺣﻘﻬﻢ ﻫﻢ ﺃﻳﻀﺎ ﺃﻥ ﻧﺘﺼﻮﺭﻫﻢ‬
‫ﺗﺼﻮﺭﺍ ﺻﺤﻴﺤﺎ ﻭﺇﻥ ﻛﻨﺎ ﻧﻌﺘﻘﺪ ﺍﳓﺮﺍﻓﻬﻢ ﺍﻟﻜﺒﲑ ﰲ ﺍﻟﻌﻘﻴﺪﺓ‪) ..‬ﻭﻻ ﳚﺮﻣﻨﻜﻢ ﺷﻨﺂﻥ ﻗﻮﻡ ﻋﻠﻰ ﺃﻻ ﺗﻌﺪﻭﺍ‪(...‬‬

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 ‫ﻭﺍﻹﻣﺎﻡ ﻧﻔﺴﻪ ﳚﺮﻱ ﻋﻠﻰ ﺟﺴﺪﻩ ﻣﺜﻠﻤﺎ ﳚﺮﻱ ﻋﻠﻰ ﺳﺎﺋﺮ ﺍﻷﺟﺴﺎﺩ ﺑﻌﺪ ﺍﳌﻮﺕ‪ ،‬ﺣﻴﺚ ﻳﺘﺤﻠﹼﻞ ﻛﻞ ﻗﺴﻢ‬
‫ﺇﱃ ﻣﺎ ﻳﻨﺎﺳﺒﻪ‪ ،‬ﻓﺎﳉﺴﻢ ﺍﻟﺘﺮﺍﰊ ﻳﻌﻮﺩ ﺇﱃ ﺍﻟﺘﺮﺍﺏ‪ ،‬ﻭﺍﻟﻨﻔﺲ ﺍﻟﺸﺮﻳﻔﺔ ﺗﻌﻮﺩ ﺇﱃ ﻣﺎ ﳚﺎﻧﺴﻬﺎ ﻭﻳﻨﺎﺳﺒﻬﺎ‪ ،‬ﻓﺘﺼﺒﺢ‬
‫ﻧﻔﺲ ﺍﻹﻣﺎﻡ ﻋﻘﻼﹰ ﻣﻦ ﺍﻟﻌﻘﻮﻝ ﺍﳌﺪﺑﺮﺓ ﻟﻠﻌﺎﱂ!!‪ ،‬ﻓﻼ ﺗﺘﻨﺎﺳﺦ ﻭﻻ ﺗﺘﻼﺷﻰ ﺃﻱ ﺗﺘﻘﻤﺺ(ﺍﻩ‬
‫ﻭﻳﻘﻮﻝ ﺍﻟﺪﺍﻋﻲ ﺍﻟﻜﺮﻣﺎﱐ ﺍﻹﲰﺎﻋﻴﻠﻲ ﰲ ﻛﺘﺎﺑﻪ ﺭﺍﺣﺔ ﺍﻟﻌﻘﻞ ﺹ‪) :٣٦٩‬ﻭﺍﳊﺴﺎﺏ ﺗﺎﺑﻊ ﻟﻠﺒﻌﺚ ﻭﻫﻮ ﻓﻌﻞ‬
‫ﳛﺪﺙ ﻋﻨﻪ ﻣﻦ ﺍﻟﻨﻔﺲ ﻟﻠﻨﻔﺲ ﺍﻟﺜﻮﺍﺏ ﺍﻟﺬﻱ ﻫﻮ ﺍﳌﻼﺫ ﻭﺍﳌﺴﺎﺭ‪ ،‬ﻭﺍﻟﻌﻘﺎﺏ ﺍﻟﺬﻱ ﻫﻮ ﺍﻷﱂ ﻭﺍﻟﻌﺬﺍﺏ ﻭﺍﻟﻐﻢ‪،‬‬
‫ﻭﻳﻨﻘﺴﻢ ﻫﺬﺍ ﺍﻟﻔﻌﻞ ﺇﱃ ﻣﺎ ﻳﻜﻮﻥ ﻭﺟﻮﺩﻩ ﰲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺇﱃ ﻣﺎ ﻳﻜﻮﻥ ﻭﺟﻮﺩﻩ ﰲ ﺍﻵﺧﺮﺓ(ﺍﻩ‬
‫ﻭﻳﻘﻮﻝ ﺍﻟﺪﺍﻋﻲ ﺍﻟﻜﺮﻣﺎﱐ ﰲ ﻛﺘﺎﺑﻪ ﺭﺍﺣﺔ ﺍﻟﻌﻘﻞ ﺹ‪ ٣٧٩‬ﻋﻦ ﺍﳉﻨﺔ‪ ) :‬ﺇﻧ‪‬ﻬﺎ ﻣﻮﺻﻮﻓﺔ ﺑﺎﻟﺴﺮﻣﺪ ﻭﺍﻷﺑﺪ‬
‫ﻭﻭﺟﻮﺩ ﺍﳌﻼﺫ ﻓﻴﻬﺎ ﺃﲨﻊ‪ ،‬ﻭﺃﻧ‪‬ﻬﺎ ﻻ ﺗﺴﺘﺤﻴﻞ‪ ،‬ﻭﻻ ﺗﺘﻐﲑ‪ ،‬ﻭﻻ ﻳﻄﺮﺃ ﻋﻠﻴﻬﺎ ﺣﺎﻝ‪ ،‬ﻭﻻ ﺗﺘﺒﺪﻝ(ﺍﻩ ﺑﻮﺍﺳﻄﺔ‬
‫ﻋﻘﺎﺋﺪ ﺍﻹﲰﺎﻋﻠﻴﺔ ﳉﻌﻔﺮ ﺍﻟﺴﺒﺤﺎﱐ ﺿﻤﻦ ﲝﻮﺛﻪ ﰲ ﺍﳌﻠﻞ ﻭﺍﻟﻨﺤﻞ ﺝ‪ /٨‬ﺹ‪٢٣٠-٢٢٩‬‬
‫ﻭﻻ ﻳﻌﲏ ﻫﺬﺍ ﻋﺪﻡ ﻭﺟﻮﺩ ﺑﻌﺾ ﺍﻟﻄﻮﺍﺋﻒ ﻣﻦ ﺍﻹﲰﺎﻋﻴﻠﻴﺔ ﳑﻦ ﻳﻘﻮﻟﻮﻥ ﺑﺎﻟﺘﻨﺎﺳﺦ ﻭﻧﻔﻲ ﺍﳊﺴﺎﺏ‪ ،‬ﺑﻞ‬
‫ﻫﻨﺎﻙ ﻣﻦ ﻳﻘﻮﻝ ﻣﻨﻬﻢ ﺑﺬﻟﻚ ﻓﻌﻼ‬
‫ﻭﳑﺎ ﳚﺪﺭ ﺍﻟﺘﻨﺒﻴﻪ ﻋﻠﻴﻪ ﻫﻨﺎ‪ :‬ﺃﻧﲏ ﰲ ﻫﺬﺍ ﺍﻟﻨﻤﻮﺫﺝ ﻭﰲ ﺑﻘﻴﺔ ﺍﻟﻨﻤﺎﺫﺝ ﺇﳕﺎ ﻛﺘﺒﺖ ﻣﺎ ﺍﻃﻠﻌﺖ ﻋﻠﻴﻪ‪،‬‬
‫ﻭﺃﹸﺧ‪‬ﻠﻲ ﻣﺴﺆﻭﻟﻴﱵ ﻋﻤﺎ ﻗﺪ ﻳﻮﺟﺪ ﰲ ﻛﺘﺐ ﺍﻟﻘﻮﻡ ﳑﺎ ﱂ ﺃﻃﻠﻊ ﻋﻠﻴﻪ‪ ،‬ﺃﻭ ﻋﻤﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﳌﻨﻘﻮﻝ ﻋﻨﻬﻢ ﺇﳕﺎ‬
‫ﻗﻴﻞ ﺗﻘﻴﺔ‪ ،‬ﺃﻭ ﻋﻤﺎ ﺇﺫﺍ ﻛﺎﻥ ﻭﺍﻗﻊ ﺍﻷﺗﺒﺎﻉ ﺍﻟﻴﻮﻡ ﻋﻠﻰ ﺧﻼﻑ ﺍﳌﻨﻘﻮﻝ ﻋﻦ ﻛﺘﺒﻬﻢ‪ ،‬ﻭﺫﻟﻚ ﻷﻥ ﺍﳌﺮﺍﺩ ﻣﻦ‬
‫ﺇﻳﺮﺍﺩ ﺍﻟﻨﻤﺎﺫﺝ ﻟﻴﺲ ﻫﻮ ﺗﻘﺮﻳﺮ ﻋﻘﺎﺋﺪ ﺍﻟﻔﺮﻕ ﻭﺇﳕﺎ ﻫﻮ ﺍﻟﺘﻤﺜﻴﻞ ﻋﻠﻰ ﺍﻷﺻﻞ ﺍﻟﺬﻱ ﳓﻦ ﺑﺼﺪﺩﻩ ﻭﻋﺪﻡ‬
‫ﺻﺤﺔ ﺍﳌﺜﺎﻝ ﻻ ﺗﻀﺮ ﺑﺎﻷﺻﻞ‪.‬‬

‫وﻣﻤﺎ ﯾﻨﺪرج ﺗﺤﺖ ھﺬه اﻟﺼﻮرة ﻣﻦ ﺗﻌﻤﯿﻢ اﻟﺨﺎص‪:‬‬

‫ﺗﺒﺎﺩﻝ ﺍﻻ‪‬ﺎﻣﺎﺕ ﺑﲔ ﺍﻟﻄﻮﺍﺋﻒ ﺑﺴﺒﺐ ﺃﻋﻤﺎﻝ ﻳﻘﻮﻡ ‪‬ﺎ ﺍﻟﺒﻌﺾ ﻭﻗﺪ ﻻ ﺗﻜﻮﻥ ﻭﺍﻗﻌﻴﺔ ﺃﺣﻴﺎﻧﺎ ﻓﻤﻦ ﺃﻣﺜﻠـﺔ‬
‫ﺫﻟﻚ‪:‬‬
‫‪ -‬ﺍ‪‬ﺎﻡ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻟﻺﻣﺎﻣﻴﺔ ﺑﺎﻟﻌﻤﺎﻟﺔ ﻟﻠﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻭﺍﻟﻜﻔﺎﺭ ﺑﺴﺒﺐ ﻣﺎ ﺣﺼﻞ‬
‫ﻣﻦ ﺑﻌﺾ ﺍﻹﻣﺎﻣﻴﺔ ﰲ ﻗﻀﻴﺔ ﺣﺮﺏ ﺍﳋﻠﻴﺞ ﺍﻟﺜﺎﻟﺜﺔ ﻭﻏﺰﻭ ﺍﻟﻌﺮﺍﻕ‪ ،‬ﺑﻞ ﺑﻌﻀﻬﻢ ﳛﻤﻠﻬﻢ ﻣﺎ‬
‫ﺟﺮﻯ ﻣﻦ ﺍﺑﻦ ﺍﻟﻌﻠﻘﻤﻲ ﻭﺍﻟﻄﻮﺳﻲ!‬
‫‪ -‬ﻭﰲ ﺍﳌﻘﺎﺑﻞ ﻳﺘﻬﻢ ﺑﻌﺾ ﺍﻹﻣﺎﻣﻴﺔ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺑﺎﻟﻌﻤﺎﻟﺔ ﻟﻠﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻭﺍﻟﻜﻔﺎﺭ ﺑﺴﺒﺐ‬
‫ﻣﺎ ﺣﺼﻞ ﻣﻦ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‪ ،‬ﻛﺪﻭﻝ ﺍﳋﻠﻴﺞ ﰲ ﺣﺮﺏ ﺍﳋﻠﻴﺞ ﺍﻷﻭﱃ ﻭﺍﻟﺜﺎﻧﻴﺔ‬
‫‪ -‬ﻭﻣﻦ ﺫﻟﻚ ﺍ‪‬ﺎﻡ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻟﻺﻣﺎﻣﻴﺔ ﺑﺄ‪‬ﻢ ﻳﺴﺘﺤﻠﻮﻥ ﺩﻣﺎﺀ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﳌﺎ ﺭﺃﻭﺍ ﻣﻦ‬
‫ﺳﻔﻚ ﻟﻠﺪﻣﺎﺀ ﰲ ﺍﻟﻌﺮﺍﻕ ﻣﻦ ﻗﺒﻞ ﺑﻌﺾ ﺍﻹﻣﺎﻣﻴﺔ‬

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 ‫ﻭﰲ ﺍﳌﻘﺎﺑﻞ ﻳﺘﻬﻢ ﺑﻌﺾ ﺍﻹﻣﺎﻣﻴﺔ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺑﺄ‪‬ﻢ ﻳﺴﺘﺤﻠﻮﻥ ﺩﻣﺎﺀ ﺍﻹﻣﺎﻣﻴﺔ ﳌﺎ ﺭﺃﻭﺍ ﻣﻦ‬ ‫‪-‬‬
‫ﺳﻔﻚ ﻟﻠﺪﻣﺎﺀ ﰲ ﺍﻟﻌﺮﺍﻕ ﻣﻦ ﻗﺒﻞ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‬
‫ﻭﻣﻦ ﺫﻟﻚ ﺍ‪‬ﺎﻡ ﺑﻌﺾ ﺍﻟﺴﻠﻔﻴﲔ ﻟﻠﺼﻮﻓﻴﺔ ﺑﺎﻟﻌﻤﺎﻟﺔ ﻟﻠﻐﺮﺏ ﺑﺴﺒﺐ ﺑﻌﺾ ﺍﻟﺘﻘﺎﺭﻳﺮ ﺍﻟـﱵ‬ ‫‪-‬‬
‫ﺗﺼﺪﺭﻫﺎ ﺑﻌﺾ ﺍﳌﺆﺳﺴﺎﺕ ﺍﻟﻐﺮﺑﻴﺔ‬
‫ﻭﰲ ﺍﳌﻘﺎﺑﻞ ﻳﺘﻬﻢ ﺑﻌﺾ ﺍﻟﺼﻮﻓﻴﺔ ﺍﻟﺴﻠﻔﻴﲔ ﺑﺎﻟﻌﻤﺎﻟﺔ ﻟﻠﻐﺮﺏ ﺑﺴﺒﺐ ﺑﻌﺾ ﺍﳌـﺬﻛﺮﺍﺕ‬ ‫‪-‬‬
‫ﻟﺒﻌﺾ ﺍﳉﻮﺍﺳﻴﺲ ﺍﻟﻐﺮﺑﻴﲔ‬
‫ﻭﻣﻦ ﺫﻟﻚ ﺍ‪‬ﺎﻡ ﺑﻌﺾ ﺍﻟﺴﻠﻔﻴﲔ ﻟﻠﺼﻮﻓﻴﺔ ﺑﺄ‪‬ﻢ ﺃﺩﺍﺓ ﺑﻴﺪ ﺍﳊﻜﺎﻡ ﻷ‪‬ـﻢ ﺭﺃﻭﺍ ﺑﻌـﺾ‬ ‫‪-‬‬
‫ﺍﻟﺼﻮﻓﻴﺔ ﻛﺬﻟﻚ‪ ،‬ﺑﻞ ﺭﲟﺎ ﲟﺠﺮﺩ ﺯﻳﺎﺭﺓ ﺍﳊﺎﻛﻢ ﻟﺸﻴﺦ ﺻـﻮﰲ ﺃﻭ ﺍﻟﻌﻜـﺲ ﺻـﺎﺭﻭﺍ‬
‫ﻳﺘﻬﻤﻮﻥ ﺍﻟﺼﻮﻓﻴﺔ ﺑﺎﻟﻌﻤﺎﻟﺔ‬
‫ﻭﰲ ﺍﳌﻘﺎﺑﻞ ﻳﺘﻬﻢ ﺑﻌﺾ ﺍﻟﺼﻮﻓﻴﺔ ﺍﻟﺴﻠﻔﻴﲔ ﺑﺄ‪‬ﻢ ﺃﺩﺍﺓ ﺑﻴﺪ ﺍﳊﻜﺎﻡ ﻷ‪‬ـﻢ ﺭﺃﻭﺍ ﺑﻌـﺾ‬ ‫‪-‬‬
‫ﺍﻟﺴﻠﻔﻴﲔ ﻛﺬﻟﻚ‪ ،‬ﺑﻞ ﺭﲟﺎ ﲟﺠﺮﺩ ﺯﻳﺎﺭﺓ ﺍﳊﺎﻛﻢ ﻟﺸﻴﺦ ﺳﻠﻔﻲ ﺃﻭ ﺍﻟﻌﻜـﺲ ﺻـﺎﺭﻭﺍ‬
‫ﻳﺘﻬﻤﻮﻥ ﺍﻟﺴﻠﻔﻴﲔ ﺑﺎﻟﻌﻤﺎﻟﺔ‬
‫ﻭﻣﻦ ﺫﻟﻚ ﺍ‪‬ﺎﻡ ﺑﻌﺾ ﺍﻟﺴﻠﻔﻴﲔ ﻟﻺﻣﺎﻣﻴﺔ ﺑﺄ‪‬ﻢ ﺻﻨﻴﻌﺔ ﻳﻬﻮﺩﻳﺔ‪ ،‬ﻭﳚﺘﻬﺪﻭﻥ ﰲ ﺫﻛـﺮ‬ ‫‪-‬‬
‫ﺑﻌﺾ ﻭﺟﻮﻩ ﺍﻟﺸﺒﻪ ‪-‬ﰲ ﺭﺃﻳﻬﻢ‪ -‬ﺑﲔ ﺍﻹﻣﺎﻣﻴﺔ ﻭﺍﻟﻴﻬﻮﺩ ﻭﻛﺘﺒﻮﺍ ﰲ ﺫﻟﻚ ﺃﲝﺎﺛﺎ ﲢـﺖ‬
‫ﻋﻨﺎﻭﻳﻦ ﻣﻨﻬﺎ‪) :‬ﺃﻭﺟﻪ ﺍﻟﺸﺒﻪ ﺑﲔ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﺮﺍﻓﻀﺔ(‬
‫ﻭﰲ ﺍﳌﻘﺎﺑﻞ ﺍ‪‬ﺎﻡ ﺑﻌﺾ ﺍﻹﻣﺎﻣﻴﺔ ﻟﻠﺴﻠﻔﻴﲔ ﺑﺄ‪‬ﻢ ﺻﻨﻴﻌﺔ ﻳﻬﻮﺩﻳﺔ‪ ،‬ﻭﳚﺘﻬﺪﻭﻥ ﰲ ﺫﻛـﺮ‬ ‫‪-‬‬
‫ﺑﻌﺾ ﻭﺟﻮﻩ ﺍﻟﺸﺒﻪ ‪-‬ﰲ ﺭﺃﻳﻬﻢ‪ -‬ﺑﲔ ﺍﻟﺴﻠﻔﻴﲔ ﻭﺍﻟﻴﻬﻮﺩ ﻭﻛﺘﺒﻮﺍ ﺃﲝﺎﺛﺎ ﲢﺖ ﻋﻨـﺎﻭﻳﻦ‬
‫ﻣﻨﻬﺎ‪) :‬ﺃﻭﺟﻪ ﺍﻟﺸﺒﺔ ﺑﲔ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻮﻫﺎﺑﻴﺔ(‬
‫ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻷﻣﺜﻠﺔ ﺍﻟﱵ ﺑﻌﻀﻬﺎ ﻻ ﺃﺳﺎﺱ ﻟﻪ ﻭﺑﻌﻀﻬﺎ ﺇﳕﺎ ﻫﻮ ﻣﻦ ﺗﻌﻤﻴﻢ ﺍﳋﺎﺹ‪،‬‬ ‫‪-‬‬
‫ﻭﺍﳌﻨﺼﻒ ﻣﻦ ﻻ ﻳﻘﻊ ﰲ ﻫﺬﺍ ﺍﳌﱰﻟﻖ ﻓﻤﺎ ﻣﻦ ﻃﺎﺋﻔﺔ ﺇﻻ ﻭﻓﻴﻬﺎ ﻫﺬﺍ ﻭﺫﺍﻙ ﻭﻣﻦ ﺍﻟﻈﻠـﻢ‬
‫ﺃﺧﺬ ﺍﻟﻨﺎﺱ ﲜﺮﻳﺮﺓ ﻏﲑﻫﻢ ) ﻭﻻ ﺗﺰﺭ ﻭﺍﺯﺭﺓ ﻭﺯﺭ ﺃﺧﺮﻯ (‬

‫اﻟﺼﻮرة اﻟﺜﺎﻧﯿﺔ ﻣﻦ ﺻﻮر ﺗﻌﻤﯿﻢ اﻟﺨﺎص ‪:‬‬

‫ﺃﻥ ﻳﺘﺼﻮﺭ ﺍﻟﺒﻌﺾ ﺃﻭ ﻳﻈﻦ ﻧﺴﺒﺔ ﺷﺨﺺ ﺃﻭ ﻃﺎﺋﻔﺔ ﺇﱃ ﻓﺮﻗﺔ‪ ‬ﻣﻌﻴﻨﺔ ﻷ‪‬ﻢ ﻳﻘﻮﻟﻮﻥ ﺑﺒﻌﺾ ﻗﻮﻝ ﺗﻠﻚ ﺍﻟﻄﺎﺋﻔﺔ‬
‫ﻓﻤﺜﻼ ﻳﻘﺎﻝ‪ :‬ﻓﻼﻥ ﺟﻬﻤﻲ ﺃﻭ ﻓﻼﻥ ﻣﻌﺘﺰﱄ ﺃﻭ ﻓﻼﻥ ﺇﻣﺎﻣﻲ ﺃﻭ ﻓﻼﻥ ﻭﻫﺎﰊ‪...‬ﺇﱁ ﻣﻊ ﺃﻧﻪ ﺇﳕﺎ ﻭﺍﻓﻘﻬـﻢ ﰲ‬
‫ﺑﻌﺾ ﺃﻗﻮﺍﳍﻢ‪ ،‬ﺑﻞ ﺃﺣﻴﺎﻧﺎ ﻗﺪ ﻳﻜﻮﻥ ﻗﺎﻝ ﻣﺎ ﻫﻮ ﻣﺸﺘﺮﻙ ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﻃﺎﺋﻔﺘﻪ ﺃﻭ ﺑﻌﺾ ﺍﳌﻨﺘﻤﲔ ﻟﻄﺎﺋﻔﺘﻪ )‪(١٧‬‬

‫)‪ (١٧‬ﻭﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﳍﺎ ﺃﻳﻀﺎ ﺻﻠﺔ ﺑﺎﶈﻮﺭ ﺍﻟﺜﺎﱐ ﻣﻦ ﳏﺎﻭﺭ ﺍﻟﺒﺤﺚ )ﺗﺼﺤﻴﺢ ﺍﳊﻜﻢ( ﻷﻥ ﻧﺴﺒﺔ ﺷﺨﺺ ﺃﻭ ﻃﺎﺋﻔﺔ ﺇﱃ‬
‫ﻓﺮﻗﺔ ﻣﻌﻴﻨﻴﺔ ﳌﻮﺍﻓﻘﺘﻬﻢ ﳍﻢ ﰲ ﺑﻌﺾ ﻗﻮﳍﻢ ﻛﻤﺎ ﺃﻧﻪ ﻣﻦ ﺍﳋﻄﺄ ﰲ ﺍﻟﺘﺼﻮﺭ ﻫﻮ ﻣﻦ ﺍﳋﻄﺄ ﰲ ﺍﳊﻜﻢ ﺃﻳﻀﺎ‬

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 ‫ﻭﺃﺷﺪ ﻣﻦ ﺫﻟﻚ ﺃﻧﻪ ﻳﻘﺎﻝ‪ :‬ﻓﻼﻥ ﻣﻦ ﺍﳌﻌﺘﺰﻟﺔ ﺍﳉﺪﺩ‪ ،‬ﻣﻊ ﺃﻥ ﻓﻼﻧﺎ ﻫﺬﺍ ﻻ ﻳﻮﺍﻓﻖ ﺍﳌﻌﺘﺰﻟـﺔ ﻭﻻ ﰲ ﺃﺻـﻞ‬
‫ﻭﺍﺣﺪ ﻣﻦ ﺃﺻﻮﳍﻢ ﺍﳋﻤﺴﺔ‪ ،‬ﻭﺇﳕﺎ ﻟﻪ ﺭﺃﻱ ‪-‬ﻗﺪ ﻻ ﻳ‪‬ﻮﺍﻓﻖ ﻋﻠﻴﻪ‪ -‬ﰲ ﺑﻌﺾ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﻳﺮﻯ ﻫﻮ ﺃ‪‬ـﺎ‬
‫ﲣﺎﻟﻒ ﺍﻟﻌﻘﻞ ﺃﻭ ﺍﻟﻮﺍﻗﻊ ‪-‬ﻣﻦ ﻭﺟﻬﺔ ﻧﻈﺮﻩ‪ -‬ﻓﻴﻀﻌﻔﻬﺎ ﺃﻭ ﻳﺆﻭﳍﺎ ﻷﺟﻞ ﺫﻟﻚ‬

‫وﻣﻦ اﻷﻣﺜﻠﺔ ﻋﻠﻰ ھﺬه اﻟﺼﻮرة ﻓﻲ اﻷﺷﺨﺎص‪:‬‬

‫ﺫﻛﺮ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﻟﺴﺎﻥ ﺍﳌﻴﺰﺍﻥ ‪ ١٧٠/١‬ﰲ ﺗﺮﲨﺔ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻷﺻﺒﻬﺎﱐ ‪ ) :‬ﻋﻦ ﺃﰊ ﺍﻟﺸﻴﺦ‬
‫ﻭﺃﰊ ﻧﻌﻴﻢ‪ :‬ﺃﻥ ﺇﺑﺮﺍﻫﻴﻢ ﻫﺬﺍ ﻗﻌﺪ ﻟﻠﺘﺤﺪﻳﺚ ﻓـﺄﺧﺮﺝ ﺍﻟﻔﻀﺎﺋﻞ ﻓﺄﻣﻠﻰ ﻓﻀﺎﺋﻞ ﺃﰊ ﺑﻜﺮ ﰒ ﻋﻤﺮ ﰒ ﻗـﺎﻝ‪:‬‬
‫ﻧﺒﺪﺃ ﺑﻌﺜﻤﺎﻥ ﺃﻡ ﺑﻌﻠﻲ؟! ﻓﻘﺎﻟﻮﺍ‪ :‬ﻫﺬﺍ ﺭﺍﻓﻀﻲ ﻓﺘﺮﻛﻮﺍ ﺣﺪﻳﺜﻪ!!!‬
‫ﻗﻠﺖ ]ﺍﻟﻘﺎﺋﻞ ﻫﻮ ﺍﺑﻦ ﺣﺠﺮ[‪ :‬ﻭﻫﺬﺍ ﻇﻠﻢ‪ ‬ﺑﻴ‪‬ﻦ‪ ‬ﻓﺎﻥ ﻫﺬﺍ ﻣﺬﻫﺐ ﲨﺎﻋﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‪ ،‬ﺍﻋﲏ ﺍﻟﺘﻮﻗﻒ ﰲ‬
‫ﺗﻔﻀﻴﻞ ﺃﺣﺪﳘﺎ ﻋﻠﻰ ﺍﻵﺧﺮ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻷﻛﺜﺮ ﻋﻠﻰ ﺗﻘﺪﱘ ﻋﺜﻤﺎﻥ ﺑﻞ ﻛﺎﻥ ﲨﺎﻋﺔ ﻣـﻦ ﺃﻫـﻞ ﺍﻟﺴـﻨﺔ‬
‫ﻳﻘﺪﻣﻮﻥ ﻋﻠﻴﺎ ﻋﻠﻰ ﻋﺜﻤﺎﻥ ﻣﻨﻬﻢ ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ ﻭﺍﺑﻦ ﺧﺰﳝﺔ(ﺍﻩ‬
‫ﻭﻣﻦ ﺍﻟﻄﺮﺍﺋﻒ ﻣﺎ ﺫﻛﺮﻩ ﺍﺑﻦ ﺣﺰﻡ ﰲ ﺭﺳﺎﻟﺘﻪ ) ﻧﻘﻂ ﺍﻟﻌﺮﻭﺱ ( ﻭﻫﻲ ﺿـﻤﻦ ﺭﺳـﺎﺋﻠﻪ ﺣﻴـﺚ ﻗـﺎﻝ‬
‫)‪ ) :(١١٢/٢‬ﻭﺃﺩﺭﻛﻨﺎ ﻓﻘﻴﻬﲔ ﺃﺣﺪﳘﺎ ‪ :‬ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﺇﺩﺭﻳﺲ ﺑﻦ ﻋﺒﺪ ﺍﷲ‬
‫ﺑﻦ ﺣﺴﻦ ﺑﻦ ﺣﺴﻦ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ‪ ،‬ﻓﻘﻴﻪ ﺑﺎﻓﺮﻳﻘﻴﺔ‪ ،‬ﻣﺼﺮﺡ ﺑﺘﻔﻀﻴﻞ ﻋﺜﻤﺎﻥ ﻋﻠﻰ ﻋﻠﻲ ﺑـﻼ‬
‫ﺗﻘﻴﺔ‪ ،‬ﻭﺍﻟﺜﺎﱐ‪ :‬ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﳛﲕ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻣﺮﻭﺍﻥ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻣﺮﻭﺍﻥ ﺑـﻦ‬
‫ﺃﺑﺎﻥ ﺑﻦ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻔﺎﻥ ﺑﻘﺮﻃﺒﺔ‪ ،‬ﻣﺸﻬﻮﺭ ﻣﺼﺮﺡ ﺑﺘﻔﻀﻴﻞ ﻋﻠﻲ ﻋﻠﻰ ﻋﺜﻤﺎﻥ ﺑﻼ ﺗﻘﻴـﺔ‪ ،‬ﻭﻛﻼﳘـﺎ‬
‫ﻣﺘﻜﻠﻢ ﺃﺩﻳﺐ‪ ‬ﻧﺒﻴﻞﹲ ﻭﺭﻉ‪(.‬ﺍﻩ‬

‫وﻣﻦ اﻷﻣﺜﻠﺔ ﻋﻠﻰ ذﻟﻚ ﻓﻲ اﻟﻄﻮاﺋﻒ‪:‬‬

‫اﻟﻨﻤﻮذج اﻷول‪ :‬اﻹﺑﺎﺿﯿﺔ‬

‫ﻳﻘﻮﻝ ﺍﻟﺒﻌﺾ ﻋﻦ ﺍﻹﺑﺎﺿﻴﺔ ‪ :‬ﺇ‪‬ﻢ ﺟﻬﻤﻴﺔ ﳌﻮﺍﻓﻘﺘﻬﻢ ﻟﻠﺠﻬﻤﻴﺔ ﰲ ﺍﻟﻘﻮﻝ ﲝﺪﻭﺙ ﺍﻟﻘﺮﺁﻥ ﻣﻊ ﺃ‪‬ﻢ ﳐﺎﻟﻔﻮﻥ‬
‫ﻟﻠﺠﻬﻤﻴﺔ ﰲ ﺃﺻﻮﻝ ﻛﺜﲑﺓ ﺑﻞ ﻭﻳﻘﻮﻟﻮﻥ ﺑﻀﺪ ﻗﻮﳍﻢ ﰲ ﺑﻌﺾ ﺍﳌﺴﺎﺋﻞ ﻛﻤﺴﺄﻟﺔ ﺍﻹﳝﺎﻥ‪ ،‬ﻓﺎﳉﻬﻤﻴﺔ ﻣﺮﺟﺌﺔ‬
‫ﻭﺻﺎﺣﺐ ﺍﻟﻜﺒﲑﺓ ﻋﻨﺪﻫﻢ ﻣﺆﻣﻦ ﻛﺎﻣﻞ ﺍﻹﳝﺎﻥ‪ ،‬ﺑﻴﻨﻤﺎ ﺍﻹﺑﺎﺿﻴﺔ ﻭﻋﻴﺪﻳﺔ ﻳﻘﻮﻟﻮﻥ ﲞﻠﻮﺩ ﺻﺎﺣﺐ ﺍﻟﻜﺒﲑﺓ ﰲ‬
‫ﺍﻟﻨﺎﺭ ﻭﻫﻮ ﻋﻨﺪﻫﻢ ﰲ ﺍﻟﺪﻧﻴﺎ ﻛﺎﻓﺮ ﻛﻔﺮ ﻧﻌﻤﺔ ﻭﻟﻴﺲ ﻛﻔﺮ ﺷﺮﻙ ﻭﻳﻌﺎﻣﻞ ﰲ ﺍﻟﺪﻧﻴﺎ ﻣﻌﺎﻣﻠﺔ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻳﻘﻮﻝ‬
‫ﻋﻠﻲ ﳛﲕ ﻣﻌﻤ‪‬ﺮ ﺍﻹﺑﺎﺿﻲ‪ ) :‬ﳛﺴﺐ ﻛﺜﲑ ﳑ‪‬ﻦ ﻻ ﻋﻠﻢ ﻟﻪ ﺃﻥﹼ ﺍﻻﺑﺎﺿﻴﺔ ﳑ‪‬ﻦ ﻳﺘ‪‬ﻔﻘﻮﻥ ﻣﻊ ﺍﳋﻮﺍﺭﺝ ﰲ ﺗﻜﻔﲑ‬

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 ‫ﺍﻟﻌﺼﺎﺓ ﻛﻔﺮ ﺷﺮﻙ‪ ،‬ﻭﻻﻳﻌﺮﻓﻮﻥ ﺃﻥﹼ ﺍﻻﺑﺎﺿﻴﺔ ﻳﻄﻠﻘﻮﻥ ﻛﻠﻤﺔ ﺍﻟﻜﻔﺮ ﻋﻠﻰ ﻋﺼـﺎﺓ ﺍﳌﻮﺣ‪‬ـﺪﻳﻦ ﺍﻟـﺬﻳﻦ‬
‫ﻳﻨﺘﻬﻜﻮﻥ ﺣﺮﻣﺎﺕ ﺍﷲ‪ ،‬ﻭﻳﻘﺼﺪﻭﻥ ﺑﺬﻟﻚ ﻛﻔﺮ ﺍﻟﻨﻌﻤﺔ‪...‬‬
‫ﻭﺧﻼﺻﺔ ﺍﻟﺒﺤﺚ ﺃﻥ ﺍﻷﺑﺎﺿﻴﺔ ﻋﻨﺪﻣﺎ ﻳﻄﻠﻘﻮﻥ ﻛﻠﻤﺔ ﺍﻟﻜﻔﺮ ﻋﻠﻰ ﺃﺣﺪ ﻣﻦ ﺃﻫـﻞ ﺍﻟﺘﻮﺣﻴـﺪ ﻓﻬـﻢ‬
‫ﻳﻘﺼﺪﻭﻥ ﻛﻔﺮ ﺍﻟﻨﻌﻤﺔ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻳﻄﻠﻖ ﻋﻠﻴﻪ ﻏﲑﻫﻢ ﻛﻠﻤﺔ ﺍﻟﻔﺴﻮﻕ ﻭ ﺍﻟﻌﺼﻴﺎﻥ‪ ،‬ﻭﺍﳌﻌﲎ ﺍﻟﺬﻱ ﻳﻄﻠـﻖ‬
‫ﻋﻠﻴﻪ ﺍﻷﺑﺎﺿﻴﺔ ﻛﻔﺮ ﺍﻟﻨﻌﻤﺔ ﻭﻳﻄﻠﻖ ﻋﻠﻴﻪ ﺍﳌﻌﺘﺰﻟﺔ ﺍﻟﻔﺴﻮﻕ‪ ،‬ﻭﻳﻄﻠﻖ ﻋﻠﻴﻪ ﻏﲑﻫﻢ ﺍﻟﻨﻔﺎﻕ ﺃﻭ ﺍﻟﻌﺼﻴﺎﻥ ﻓﻬـﻮ‬
‫ﻣﻌﲎ ﻭﺍﺣﺪ‪(...‬ﺍﻩ ﺍﻻﺑﺎﺿﻴﺔ ﰲ ﻣﻮﻛﺐ ﺍﻟﺘﺎﺭﻳﺦ‪ ،‬ﺍﳊﻠﻘﺔ ﺍﻻﹸﻭﱃ ‪ ٨٩‬ـ‪٩٢‬‬
‫ﻭﻳﻘﻮﻝ ﻋﺒﺪ ﺍﻟﻜﺎﰲ ﺍﻹﺑﺎﺿﻲ ﰲ ﺍﳌﻮﺟﺰ ﺹ‪ ١١٧‬ﻋﻦ ﻛﻔﺎﺭ ﺍﻟﻨﻌﻤﺔ‪ ) :‬ﲢﺮﱘ ﻗﺘﻠﻬﻢ ﺇﺫﺍ ﻫﻢ ﱂ ﻳﻈﻬـﺮﻭﺍ‬
‫ﻧﻔﺎﻗﻬﻢ ﻭﲢﺮﱘ ﺍﻟﺴﱯ ﻭﺍﻟﻐﻨﻴﻤﺔ ﻣﻨﻬﻢ ﻭﲢﻠﻴﻞ ﺍﻟﺬﺑﺎﺋﺢ ﻭﺍﳌﻨﺎﻛﺤﺔ ﻭﺍﳌﻮﺍﺭﺛﺔ ﻭﺍﳌﺪﺍﻓﻨﺔ ﻣﻌﻬﻢ‪ ،‬ﻭﲡـﺮﻳﺢ‬
‫ﺷﻬﺎﺩ‪‬ﻢ ﻭﺇﺑﻄﺎﻝ ﻋﺪﺍﻟﺘﻬﻢ ﻭﺇﻗﺎﻣﺔ ﺍﳊﺪﻭﺩ ﻋﻠﻴﻬﻢ ﻭﻓﻴﻬﻢ(ﺍﻩ ﻭﺍﻧﻈﺮ ﺍﻟﺒﻌﺪ ﺍﳊﻀﺎﺭﻱ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺑﺎﺿـﻴﺔ‬
‫ﻟﻠﺠﻐﺒﲑﻱ ﺹ‪٥٢٠‬‬
‫ﻭﻳﻘﻮﻝ ﺍﺑﻦ ﻣﻌﻤﺮ ﰲ ﻛﺘﺎﺑﻪ ) ﺍﻹﺑﺎﺿﻴﺔ ﻣﺬﻫﺐ ﺇﺳﻼﻣﻲ ﻣﻌﺘﺪﻝ ( ﺹ‪ ) : ٥٤‬ﻣﺮﺗﻜﺐ ﺍﻟﻜـﺒﲑﺓ‪ ...‬ﻻ‬
‫ﳛﻜﻤﻮﻥ ﻋﻠﻴﻪ ﺑﺎﻟﺸﺮﻙ ﻛﻤﺎ ﻳﻘﺎﻝ ﻋﻦ ﺍﳋﻮﺍﺭﺝ ﻭﺇﳕﺎ ﻳﻘﻮﻟﻮﻥ ﻫﻮ ﻣﻨﺎﻓﻖ‪ ،‬ﻭﻻ ﳝﻜﻦ ﳌﺮﺗﻜﺐ ﺍﻟﻜﺒﲑﺓ ﰲ‬
‫ﺣﺎﻝ ﻣﻌﺼﻴﺘﻪ ﻭﺇﺻﺮﺍﺭﻩ ﻋﻠﻴﻬﺎ ﺃﻥ ﻳﺪﺧﻞ ﺍﳉﻨﺔ ﺇﺫﺍ ﱂ ﻳﺘﺐ‪ ،‬ﻭﻟﻌﻞ ﺃﻋﻨﻒ ﺍﳋﺼﻮﻣﺎﺕ ﺇﳕﺎ ﻗﺎﻣﺖ ﺑـﲔ‬
‫ﺍﻹﺑﺎﺿﻴﺔ ﻭﺍﳋﻮﺍﺭﺝ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﻣﻨﺬ ﺃﺛﺎﺭﻫﺎ ﻧﺎﻓﻊ ﺑﻦ ﺍﻷﺯﺭﻕ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﻟﱪﺍﺩﻱ ﺍﻹﺑﺎﺿﻲ ﰲ ﺭﺳﺎﻟﺔ ﺍﳊﻘﺎﺋﻖ ﺹ‪) :٤٥‬ﻭﺍﳌﺆﻣﻦ ﻋﻨﺪﻧﺎ ﰲ ﺃﺣﻜﺎﻡ ﺍﻵﺧﺮﺓ ﻫـﻮ‬
‫ﺍﳌﻮﰲ ﲜﻤﻴﻊ ﺍﻟﺪﻳﻦ ﻭﰲ ﺃﺣﻜﺎﻡ ﺍﻟﺪﻧﻴﺎ ﻫﻮ ﺍﳌﻘﺮ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺍﻟﺮﺳﺘﺎﻗﻲ ﰲ ﺍﳌﻨﻬﺞ ‪) :٢١٠/٢‬ﻗﺎﻝ ﺃﺻﺤﺎﺑﻨﺎ‪ :‬ﻛﻞ ﻣﻦ ﻋﺼﻰ ﺍﷲ ﺑﺼﻐﲑ ﻣﻦ ﺍﻟﺬﻧﻮﺏ ﺃﻭ ﻛـﺒﲑ‬
‫ﻭﻫﻮ ﻋﺎﱂ ﺑﻪ ﻭﺃﺻﺮ ﻋﻠﻴﻪ ﻭﻟﻮ ﺣﺒﺔ ﳑﺎ ﻇﻠﻢ ﻓﻘﺪ ﻭﺟﺒﺖ ﻟﻪ ﻧﺎﺭ ﺟﻨﻬﻢ ﺧﺎﻟﺪﺍ ﻓﻴﻬﺎ‪ ،‬ﻭﺑﻄﻞ ﻋﻨﻪ ﲨﻴـﻊ‬
‫ﺇﺣﺴﺎﻧﻪ ﻭﱂ ﻳﻨﺘﻔﻊ ﺑﺴﺎﻟﻒ ﺇﳝﺎﻧﻪ‪ ،‬ﻭﻟﻮ ﺃﺫﺍﺏ ﺑﺪﻧﻪ ﰲ ﻋﺒﺎﺩﺓ ﺍﷲ ﻭﺃﺗﻌﺒﻪ ﻭﺃﻧﻔﻖ ﻣﺎﻟﻪ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻭﺃﺫﻫﺒﻪ ﱂ‬
‫ﻳﻘﺒﻞ ﺷﻲﺀ ﻣﻦ ﻋﻤﻠﻪ ﺣﱴ ﻳﻘﻠﻊ ﻋﻦ ﺗﻠﻚ ﺍﻟﺬﻧﻮﺏ ﻭﺍﳌﻌﺎﺻﻲ ﺍﻟﺴﺎﻟﻔﺔ ﻭﻳﺘﻮﺏ ﻣﻨﻬﺎ( ﺍﻩ ﻭﺍﻧﻈﺮ ) ﺍﻟﺒﻌـﺪ‬
‫ﺍﳊﻀﺎﺭﻱ ﻟﻠﻌﻘﻴﺪﺓ ﺍﻹﺑﺎﺿﻴﺔ ( ﻟﻠﺪﻛﺘﻮﺭ ﻓﺮﺣﺎﺕ ﺍﳉﻐﺒﲑﻱ ﺹ‪٥٩١‬‬
‫ﻭﻣﻦ ﺫﻟﻚ ﺗﻌﺮﻑ ﺃﻳﻀﺎ ﺃﻥ ﺇﻃﻼﻕ ﻟﻘﺐ ﺍﳋﻮﺍﺭﺝ ﻋﻠﻰ ﺍﻹﺑﺎﺿﻴﺔ ﻓﻴﻪ ﻧﻈﺮ‪ ،‬ﺃﻭﻻ‪ :‬ﻷﻧﻪ ﺍﻹﺑﺎﺿﻴﺔ ﻳﺘﱪﺃﻭﻥ‬
‫ﺩﺍﺋﻤﺎ ﻣﻦ ﺍﻟﻨﺴﺒﺔ ﺇﱃ ﺍﳋﻮﺍﺭﺝ‪ ،‬ﻭﻛﻼﻣﻬﻢ ﰲ ﻫﺬﺍ ﻛﺜﲑ ﻭﻗﺪ ﺗﻘﺪﻡ ﺑﻌﻀﻪ‪ ،‬ﻭﺛﺎﻧﻴﺎ‪ :‬ﻷ‪‬ﻢ ﳜﺎﻟﻔﻮﻥ ﺍﳋﻮﺍﺭﺝ‬
‫ﰲ ﺃﺧﺺ ﺧﺼﺎﺋﺼﻬﻢ ﻭﻫﻮ ﺗﻜﻔﲑ ﻣﺮﺗﻜﱯ ﺍﻟﻜﺒﲑﺓ ﻭﺗﻜﻔﲑ ﳐﺎﻟﻔﻴﻬﻢ؛ﻛﻔﺮﺍ ﺃﻛﱪ ﳐﺮﺟﺎ ﻣﻦ ﺍﳌﻠـﺔ ﻣـﻊ‬
‫ﺍﺳﺘﺤﻼﻝ ﺩﻣﺎﺋﻬﻢ ﻭﺃﻣﻮﺍﳍﻢ ﻭﺃﻋﺮﺍﺿﻬﻢ‪ ،‬ﺑﻴﻨﻤﺎ ﺍﻹﺑﺎﺿﻴﺔ ﻛﻤﺎ ﺗﻘﺪﻡ ﻳﻌﺘﻘﺪﻭﻥ ﺃﻥ ﻣﺮﺗﻜﺐ ﺍﻟﻜﺒﲑﺓ ﻣﻨﻬﻢ ﺃﻭ‬
‫ﻣﻦ ﳐﺎﻟﻔﻴﻬﻢ ﻳﻌﺪ ﻛﺎﻓﺮﺍ ﻛﻔﺮ ﻧﻌﻤﺔ ﻭﻳﻌﺎﻣﻞ ﻣﻌﺎﻣﻠﺔ ﺍﳌﺴﻠﻢ‪ ،‬ﻭﻛﻔﺮ ﺍﻟﻨﻌﻤﺔ ﻋﻨﺪﻫﻢ ﳝﺎﺛﻞ )ﺍﻟﻜﻔﺮ ﺍﻷﺻـﻐﺮ‬
‫ﻭﻛﻔﺮ ﺩﻭﻥ ﻛﻔﺮ( ﻋﻨﺪ ﺍﳌﺬﺍﻫﺐ ﺍﻷﺭﺑﻌﺔ‪ ..‬ﻫﺬﺍ ﻃﺒﻌﺎ ﰲ ﺃﺣﻜﺎﻡ ﺍﻟﺪﻧﻴﺎ‬

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 ‫ﻧﻌﻢ ﺍﻹﺑﺎﺿﻴﺔ ﻳﻮﺍﻓﻘﻮﻥ ﺍﳋﻮﺍﺭﺝ ﰲ ﺍﻟﺘﺸﻨﻴﻊ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﻋﺜﻤﺎﻥ ﻭﺳﻴﺪﻧﺎ ﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨـﻬﻤﺎ ﻭﻋـﺪﻡ‬
‫ﺍﻟﺮﺿﺎ ﻋﻦ ﻓﻌﻞ ﻋﺜﻤﺎﻥ ﰲ ﺍﻹﻣﺎﺭﺓ ﻭﻓﻌﻞ ﻋﻠﻲ ﰲ ﺍﻟﺘﺤﻜﻴﻢ‪ ،‬ﻭﳛﺎﻭﻝ ﺑﻌﺾ ﻣﺘﺄﺧﺮﻱ ﺍﻹﺑﺎﺿﻴﺔ ﺃﻥ ﻳﺘﻠﻄﻒ‬
‫ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ‪ ..‬ﻭﻫﺬﺍ ﺗﻄﻮﺭ ﺣﺴﻦ!‬
‫ﻭﻣﻦ ﺫﻟﻚ‪ :‬ﺃﻥ ﺍﻟﺒﻌﺾ ﻳﻘﻮﻝ ﻋﻦ ﺍﻹﺑﺎﺿﻴﺔ ﺇ‪‬ﻢ ﻣﻌﺘﺰﻟﺔ‪ ،‬ﳌﻮﺍﻓﻘﺘﻬﻢ ﺍﳌﻌﺘﺰﻟﺔ ﰲ ﻣﺴﺄﻟﺔ ﺍﻟﺼﻔﺎﺕ ﺍﻹﳍﻴﺔ ﰲ‬
‫ﺍﳉﻤﻠﺔ‪ ،‬ﻣﻊ ﺃ‪‬ﻢ ﳐﺎﻟﻔﻮﻥ ﻟﻠﻤﻌﺘﺰﻟﺔ ﰲ ﺃﺻﻮﻝ ﻛﺜﲑﺓ ﺑﻞ ﻭﻳﻘﻮﻟﻮﻥ ﺑﻀﺪ ﻗﻮﳍﻢ ﰲ ﺑﻌﺾ ﺍﳌﺴﺎﺋﻞ‪ ،‬ﻓﺎﳌﻌﺘﺰﻟﺔ‬
‫ﻳﻨﻔﻮﻥ ﺃﻥ ﻳﻜﻮﻥ ﺍﷲ ﺧﺎﻟﻘﺎ ﻷﻓﻌﺎﻝ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﺑﻴﻨﻤﺎ ﺍﻹﺑﺎﺿﻴﺔ ﻳﻘﻮﻟﻮﻥ‪ :‬ﺇﻥ ﺍﷲ ﺧﺎﻟﻖ‪ ‬ﻷﻓﻌﺎﻝ ﺍﻟﻌﺒﺎﺩ ﻭﺇﻥ ﻛﻞ‬
‫ﺷﻲﺀ ﺑﻘﻀﺎﺋﻪ ﻭﻗﺪﺭﻩ‪ ،‬ﺑﻞ ﻭﻳﻘﻮﻟﻮﻥ ﺑﻘﻮﻝ ﺍﻷﺷﻌﺮﻳﺔ ﰲ ﺍﻟﻜﺴﺐ‪ ،‬ﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﻨﻴﻞ ‪-‬ﻭﻫﻮ ﺇﺑﺎﺿـﻲ‪-‬‬
‫‪ ) :٧٢٧/١٧‬ﺍﻻﺳﺘﻄﺎﻋﺔ ﻭﻫﻲ ﻣﻊ ﺍﻟﻔﻌﻞ ﻻ ﻗﺒﻠﻪ ﻭﻻ ﺑﻌﺪﻩ‪ ،‬ﻓﺎﷲ ﺧﺎﻟﻖ ﻻ ﻣﻜﺘﺴﺐ‪ ،‬ﻭﺍﻟﻌﺒﺪ ﻣﻜﺘﺴﺐ‬
‫ﻻ ﺧﺎﻟﻖ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺃﻃﻔﻴﺶ ﰲ ﺷﺮﺣﻪ ﻋﻠﻰ ﺍﻟﻨﻴﻞ ‪ ) :٧٢٧/١٧‬ﻓﺎﷲ ﺧﺎﻟﻖ ﻻ ﻣﻜﺘﺴﺐ‪ ،‬ﻭﺍﻟﻌﺒﺪ ﻣﻜﺘﺴﺐ ﻻ ﺧـﺎﻟﻖ(‬
‫ﻓﻴﺜﺎﺏ ﻭﻳﻌﺎﻗﺐ ﻋﻠﻰ ﻣﻜﺘﺴﺒﻪ ﺍﻟﺬﻱ ﳜﻠﻘﻪ ﺍﷲ ﻋﻘﺐ ﻗﺼﺪﻩ ﻟﻪ‪ ،‬ﻭﻛﻮﻥ ﻓﻌﻞ ﺍﻟﻌﺒﺪ ﻣﻜﺘﺴﺒﺎ ﻟﻪ ﳐﻠﻮﻗﺎ ﷲ‬
‫ﺗﻌﺎﱃ ﺗﻮﺳﻂ ﺑﲔ ﻗﻮﻝ ﺍﳌﻌﺘﺰﻟﺔ‪ :‬ﺇﻥ ﺍﻟﻌﺒﺪ ﺧﺎﻟﻖ ﻟﻔﻌﻠﻪ؛ ﻷﻧﻪ ﻳﺜﺎﺏ ﻭﻳﻌﺎﻗﺐ ﻋﻠﻴﻪ‪ .‬ﻭﻗﺪ ﻣﺮ ﺭﺩﻩ‪ ،‬ﻭﺑﲔ ﻗﻮﻝ‬
‫ﺍﳉﱪﻳﺔ‪ :‬ﺇﻧﻪ ﻻ ﻓﻌﻞ ﻟﻠﻌﺒﺪ ﺃﺻﻼ ﻭﺍﻟﻌﺒﺪ ﻫﻮ ﺁﻟﺔ ﳏﻀﺔ ﻛﺎﻟﺴﻜﲔ ﰲ ﻳﺪ ﺍﻟﻘﺎﻃﻊ‪...‬‬
‫ﻭﺍﳊﻖ ﺃﻧﻪ ﻻ ﺧﺎﻟﻖ ﺇﻻ ﺍﷲ‪ ،‬ﻭﺃﻓﻌﺎﻝ ﺍﻟﻌﺒﺎﺩ ﺍﻻﺧﺘﻴﺎﺭﻳﺔ ﻭﺍﻗﻌﺔ ﺑﻘﺪﺭﺓ ﺍﷲ ﺗﻌﺎﱃ ﻭﺣﺪﻫﺎ‪ ،‬ﻭﻟﻴﺲ ﻟﻘـﺪﺭ‪‬ﻢ‬
‫ﺗﺄﺛﲑ ﻓﻴﻬﺎ‪ ،‬ﺑﻞ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺃﺟﺮﻯ ﻋﺎﺩﺗﻪ ﺑﺄﻥ ﻳﻮﺟﺪ ﰲ ﺍﻟﻌﺒﺪ ﻗﺪﺭﺓ ﻭﺍﺧﺘﻴﺎﺭﺍ‪ ،‬ﻓﺈﺫﺍ ﱂ ﻳﻜﻦ ﻫﻨﺎﻙ‬
‫ﻣﺎﻧﻊ ﺃﻭﺟﺪ ﻓﻴﻪ ﻓﻌﻠﻪ ﺍﳌﻘﺪﻭﺭ ﻣﻘﺎﺭﻧﺎ ﳍﻤﺎ ﻓﻴﻜﻮﻥ ﻓﻌﻞ ﺍﻟﻌﺒﺪ ﳐﻠﻮﻗﺎ ﷲ ﺇﺑﺪﺍﻋﺎ ﻭﺇﺣـﺪﺍﺛﺎ ﻭﻣﻜﺴـﻮﺑﺎ‬
‫ﻟﻠﻌﺒﺪ‪ ،‬ﻭﺍﳌﺮﺍﺩ ﺑﻜﺴﺒﻪ ﺇﻳﺎﻩ ﻣﻘﺎﺭﻧﺘﻪ ﻟﻘﺪﺭﺗﻪ‪ ،‬ﻭﺇﺭﺍﺩﺗﻪ ﻣﻦ ﻏﲑ ﺃﻥ ﻳﻜﻮﻥ ﻫﻨﺎﻙ ﻣﻨﻪ ﺗﺄﺛﲑ ﺃﻭ ﻣـﺪﺧﻞ ﰲ‬
‫ﻭﺟﻮﺩﻩ ﺳﻮﻯ ﻛﻮﻧﻪ ﳏﻼ ﻟﻪ!(ﺍﻩ‬

‫اﻟﻨﻤﻮذج اﻟﺜﺎﻧﻲ ‪ :‬اﻹﻣﺎﻣﯿﺔ‬

‫ﺍﻟﺒﻌﺾ ﻳﻘﻮﻝ ﻋﻨﻬﻢ ﺇ‪‬ﻢ ﻣﻌﺘﺰﻟﺔ ﳌﻮﺍﻓﻘﺘﻬﻢ ﺍﳌﻌﺘﺰﻟﺔ ﰲ ﻣﺴﺄﻟﱵ ﺍﻟﺼﻔﺎﺕ ﻭﺍﻟﻘﺪﺭ ﰲ ﺍﳉﻤﻠﺔ ﻣﻊ ﺃ‪‬ﻢ ﳐﺎﻟﻔﻮﻥ‬
‫ﻟﻠﻤﻌﺘﺰﻟﺔ ﰲ ﺃﺻﻮﻝ ﻛﺜﲑﺓ ﺑﻞ ﻭﻳﻘﻮﻟﻮﻥ ﺑﻀﺪ ﻗﻮﳍﻢ ﰲ ﺑﻌﺾ ﺍﳌﺴﺎﺋﻞ‪ ،‬ﻓﺎﳌﻌﺘﺰﻟﺔ ﻭﻋﻴﺪﻳﺔ ﻓﻤﺮﺗﻜﺐ ﺍﻟﻜﺒﲑﺓ‬
‫ﻋﻨﺪﻫﻢ ﰲ ﻣﱰﻟﺔ ﺑﲔ ﻣﱰﻟﺘﲔ ﰲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﳐﻠﺪ ﰲ ﺍﻟﻨﺎﺭ ﰲ ﺍﻵﺧﺮﺓ‪ ،‬ﺑﻴﻨﻤﺎ ﺍﻹﻣﺎﻣﻴﺔ ﻳﻘﻮﻟﻮﻥ ﻋﻦ ﻣﺮﺗﻜـﺐ‬
‫ﺍﻟﻜﺒﲑﺓ‪ :‬ﺇﻧﻪ ﻣﺴﻠﻢ ﻓﺎﺳﻖ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﻣﺼﲑﻩ ﺇﱃ ﺍﳉﻨﺔ ﰲ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﻗﺪ ﺗﻘﺪﻡ ﻣﻌﻨﺎ ﻧﻘﻞ ﺍﳌﻔﻴـﺪ ﺍﺗﻔـﺎﻕ‬
‫ﺍﻹﻣﺎﻣﻴﺔ ﻋﻠﻰ ﺫﻟﻚ‬
‫‪..‬ﻧﻌﻢ ﺍﻟﺰﻳﺪﻳﺔ ﻫﻢ ﺃﻗﺮﺏ ﻣﻦ ﳝﺜﻞ ﺍﳌﻌﺘﺰﻟﺔ ﰲ ﺃﺻﻮﳍﺎ‪ ،‬ﻓﻬﻢ ﻳﻮﺍﻓﻘﻮﻥ ﺍﳌﻌﺘﺰﻟﺔ ﰲ ﺃﺻـﻮﳍﻢ ﺍﳋﻤﺴـﺔ‬
‫ﻛﻠﻬﺎ‪ ،‬ﻟﻜﻦ ﺑﲔ ﺍﳌﺬﻫﺒﲔ ﺧﻼﻓﺎﺕ ﻃﻔﻴﻔﺔ‪ ،‬ﻛﺜﲑ ﻣﻨﻬﺎ ﻟﻔﻈﻲ ﻻ ﻣﻌﻨﻮﻱ ﻭﻛﺜﲑ ﻣﻨﻬﺎ ﻓﺮﻋﻲ‬

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 ‫اﻟﻨﻤﻮذج اﻟﺜﺎﻟﺚ‪ :‬اﻟﻨﺼﯿﺮﯾﺔ )اﻟﻌﻠﻮﯾﻮن(‬
‫ﻳﻨﺴﺐ ﺍﻟﺒﻌﺾ‪ ‬ﺍﻟﻌﻠﻮﻳﲔ‪) ‬ﺍﻟﻨﺼﲑﻳﺔ( ﺇﱃ ﻃﻮﺍﺋﻒ ﺍﻹﲰﺎﻋﻴﻠﻴﺔ ﳌﻮﺍﻓﻘﺘﻬﻢ ﻟﺒﻌﺾ ﻓﺮﻕ ﺍﻹﲰﺎﻋﻴﻠﻴﺔ ﰲ ﺍﻟﻘﻮﻝ‬
‫ﺑﺘﻨﺎﺳﺦ ﺍﻷﺭﻭﺍﺡ ﻭﰲ ﺍﻟﻘﻮﻝ ﺑﺎﻟﺘﻔﺴﲑ ﺍﻟﺒﺎﻃﲏ ﻟﻠﻘﺮﺁﻥ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﻨﺴﺒﺔ ﻏﲑ ﺻﺤﻴﺤﺔ ﻓﺎﻟﻨﺼﲑﻳﺔ ﺇﺛﻨﺎ ﻋﺸﺮﻳﺔ‬
‫ﻭﻟﻴﺴﻮﺍ ﺑﺈﲰﺎﻋﻴﻠﻴﺔ ﻛﻤﺎ ﻫﻮ ﻇﺎﻫﺮ ﰲ ﻛﺘﺒﻬﻢ ﻭﻛﺘﺐ ﺍﻟﻔﺮﻕ‬
‫ﳛﻜﻰ ﺃﲪﺪ ﺯﻛﻲ ﺗﻔﺎﺣﺔ ﰲ ﻛﺘﺎﺑﻪ )ﺃﺻﻞ ﺍﻟﻌﻠﻮﻳﲔ ﻭﻋﻘﻴﺪ‪‬ﻢ( ﺹ‪٤٧‬ـ‪ ٤٨‬ﻋﻦ ﺍﻟﻌﻠﻮﻳﲔ ﺃ‪‬ﻢ‪:‬‬
‫ﻳﺆﻣﻨﻮﻥ ﺑﺮﺳﺎﻟﺔ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ‪-‬ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﹼﻢ‪ -‬ﻭﻻ ﻳﺸﻜﹼﻮﻥ ﺑﺈﻣﺎﻣﺔ ﺍﺑﻦ ﻋﻤﻪ ﻋﻠﻲ ﺑﻦ‬
‫ﺃﰊ ﻃﺎﻟﺐ ﻭﺍﻷﺋﻤﺔ ﺍﻷﺣﺪ ﻋﺸﺮ ﻣﻦ ﺻﻠﺒﻪ ‪-‬ﻋﻠﻴﻬﻢ ﺍﻟﺴ‪‬ﻼﻡ‪-‬‬
‫ﻭﻳﻨﻄﻘﻮﻥ ﺑﺎﻟﺸﻬﺎﺩﺗﲔ ﻋﻦ ﺇﳝﺎﻥ ﻓﺤﺼﻨﻬﻢ ﺷﻬﺎﺩﺓ ﺃﻥﹾ ﻻ ﺇﻟﻪ ﺇﻻﹼ ﺍﻟﻠﹼﻪ ﳏﻤﺪ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ‪ -‬ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺁﻟﻪ ﻭﺳﻠﹼﻢ ‪ -‬ﻭﺍﳌﻮﺍﻻﺓ ﻵﻝ ﺑﻴﺘﻪ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺼﻮﻡ ﻭﺍﳊﺞ ﻭﺍﻟﺰﻛﺎﺓ ﻭﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﻟﻠﹼﻪ ﻭﺍﳌﻌﺎﺩ ﰲ ﺍﻟﻴﻮﻡ‬
‫ﺍﻵﺧﺮ‬
‫ﻭﻛﺘﺎ‪‬ﻢ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻣﺎ ﺯﺍﻏﻮﺍ ﻋﻦ ﻫﻮﺍﻩ ﻭﻻ ‪‬ﺠﻮﺍ ﻣﻨﻬﺠﺎﹰ ﻏﲑ ﺷﺮﻳﻌﺘﻪ‪ ،‬ﻭﳍﻢ ﻣﺮﺍﺟﻊ ﺩﻳﻨﻴﺔ ﻋﺮﻓﻮﺍ ﺑﺘﻤﺴ‪‬ﻜﻬﻢ‬
‫ﺑﺎﻟﺪﻳﻦ ﻭﺇﻗﺎﻣﺔ ﺷﻌﺎﺋﺮﻫﻢ ﺍﻟﺪﻳﻨﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﻳﻄﺮﺣﻮﻥ ﻛﻞﱠ ﺣﺪﻳﺚ ﱂ ﻳﺸﺮ ﺇﻟﻴﻪ ﺍﻟﻘﺮﺁﻥ ﻭﺟﺎﺀ ﳐﺎﻟﻔﺎﹰ ﻟﻪ‪،‬‬
‫ﻛﻤﺎ ﻭﺃﻧ‪‬ﻬﻢ ﻻ ﻳﺆﻳ‪‬ﺪﻭﻥ ﻗﻮﻝ ﻣﻦ ﻳﻘﻮﻝ ﺑﺼﺤ‪‬ﺔ ﺗﺄﻭﻳﻞ ﺍﻵﻳﺎﺕ ﺍﻟﱵ ﲝﻖ ﳏﻤﺪ ﻭﺁﻝ ﳏﻤﺪ ‪-‬ﻋﻠﻴﻬﻢ ﺍﻟﺴ‪‬ﻼﻡ‪-‬‬
‫ﻭﳛﺘﺮﻣﻮﻥ ﻛﻞ ﺍﻟﺸﺮﺍﺋﻊ ﺍﻟﺴﻤﺎﻭﻳﺔ‪ ،‬ﻭﻳﻘﺪ‪‬ﺳﻮﻥ ﻛﻞﱠ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﻭﻻ ﻳﺸﻜﹼﻮﻥ ﺑﺼﺤ‪‬ﺔ ﻣﺎ ﺃﹸﻧﺰﻝ ﻋﻠﻰ ﺇﺑﺮﺍﻫﻴﻢ‬
‫ﻭﺇﲰﺎﻋﻴﻞ ﻭﺇﺳﺤﺎﻕ ﻭﻳﻌﻘﻮﺏ ﻭﺍﻷﺳﺒﺎﻁ‪ ،‬ﻭﻣﺎ ﺃﹸﻭﰐ ﻣﻮﺳﻰ ﻭﻋﻴﺴﻰ ﻭﺍﻟﻨﺒﻴﻮﻥ ﻣﻦ ﺭﺑ‪‬ﻬﻢ‪ ،‬ﻭﻫﻢ ﻟﻠﹼﻪ‬
‫ﻣﺴﻠﻤﻮﻥ‪ ،‬ﻭﱂ ﻳﻌﺼﻮﺍ ﺍﻟﺮﺳﻮﻝ ﰲ ﻋﻤﻞ ﻭﱂ ﳜﺎﻟﻔﻮﻩ ﰲ ﻗﻮﻝ!!‬
‫ﻭﳛﺼﺮﻭﻥ ﻛﻠﻤﺔ ﺍﻟﻌﻠﻢ ﺍﻟﻜﺎﻣﻠﺔ ﺑﺄﻫﻞ ﺍﻟﺒﻴﺖ ﻭﻳﻌﺘﻤﺪﻭﻥ ﻋﻠﻰ ﺟﻌﻔﺮ ﺑﻦ ﳏﻤﺪ ﺍﻟﺼﺎﺩﻕ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺴ‪‬ﻼﻡ‪ -‬ﰲ‬
‫ﺃﲝﺎﺛﻬﻢ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺗﺄﻭﻳﻞ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﻔﻘﻪ ﻭﺍﻟﻔﺘﻮﻯ‪ ،‬ﻓﻼ ﺷﺎﻓﻌﻲ ﻭﻻ ﺣﻨﺒﻠﻲ ﻭﻻ ﻣﺎﻟﻜﻲ ﻭﻻ ﺣﻨﻔﻲ ﻋﻨﺪﻫﻢ‪،‬‬
‫ﻭﻛﻠﹼﻬﻢ ﻟﻠﹼﻪ ﺣﻨﻔﺎﺀ ﻣﺘ‪‬ﺒﻌﻮﻥ ﻣﻠﹼﺔ ﺃﺑﻴﻬﻢ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﲰ‪‬ﺎﻫﻢ ﺍﳌﺴﻠﻤﲔ ﻭﻳﻌﺒﺪﻭﻥ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻻ‬
‫ﻳﺸﺮﻛﻮﻥ ﰲ ﻋﺒﺎﺩﺗﻪ ﺣﺪﺍﹰ(ﺍﻩ‬
‫ﻭﻳﻘﻮﻝ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﳋﲑ ﺍﻟﻌﻠﻮﻱ ﻭﻫﻮ ﻳﺘﺤﺪﺙ ﻋﻦ ﻋﻘﻴﺪ‪‬ﻢ ﰲ ﺃﹸﺻﻮﻝ ﺍﻟﺪﻳﻦ ﻭﻓﺮﻭﻋﻪ‪) :‬ﺃﹸﺻﻮﻝ ﺍﻟﺪﻳﻦ‬
‫ﲬﺴﺔ‪ ،‬ﻭﻫﻲ ‪ :‬ﺍﻟﺘﻮﺣﻴﺪ ﻭ ﺍﻟﻌﺪﻝ ﻭﺍﻟﻨﺒﻮ‪‬ﺓ ﻭﺍﻹﻣﺎﻣﺔ ﻭﺍﳌﻌﺎﺩ‪.‬‬
‫ﺍﻟﺘﻮﺣﻴﺪ‪ :‬ﻧﻌﺘﻘﺪ ﺑﻮﺟﻮﺩ ﺇﻟﻪ ﻭﺍﺣﺪ ﺧﺎﻟﻖ ﻟﻠﻌﺎﱂ ﺍﳌﺮﺋﻲ ﻭﻏﲑ ﺍﳌﺮﺋﻲ‪ ،‬ﻻ ﺷﺮﻳﻚ ﻟﻪ ﰲ ﺍﳌﻠﻚ ﻣﺘﺼﻒ‬
‫ﺑﺼﻔﺎﺕ ﺍﻟﻜﻤﺎﻝ‪ ،‬ﻣﱰﹼﻩ ﻋﻦ ﺻﻔﺎﺕ ﺍﻟﻨﻘﺺ ﻭﺍﶈﺎﻝ‪" :‬ﻟﹶﻴ‪‬ﺲ‪ ‬ﻛﹶﻤ‪‬ﺜﹾﻠ‪‬ﻪ‪ ‬ﺷ‪‬ﻲﺀٌ ﻭ‪‬ﻫ‪‬ﻮ‪ ‬ﺍﹾﻟﺴ‪‬ﻤ‪‬ﻴﻊ‪ ‬ﺍﻟﹾﺒ‪‬ﺼ‪‬ﲑ"‬
‫)ﺍﻟﺸﻮﺭﻯ|‪.(١١‬‬
‫ﺍﻟﻌﺪﻝ‪ :‬ﻧﻌﺘﻘﺪ ﺑﺄﻥﹼ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻋﺎﺩﻝ ﻣﱰﹼﻩ ﻋﻦ ﺍﻟﻈﻠﻢ‪ ،‬ﻭﻋﻦ ﻓﻌﻞ ﺍﻟﻘﺒﻴﺢ ﻭﺍﻟﻌﺒﺚ‪ ،‬ﻻ ﻳﻜﻠﹼﻒ ﺍﻟﺒﺸﺮ ﻏﲑ ﻣﺎ‬
‫ﻫﻮ ﰲ ﻭﺳﻌﻬﻢ ﻭﻃﺎﻗﺘﻬﻢ ﻭﻻ ﻳﺄﻣﺮﻫﻢ ﺇﻻﹼ ﲟﺎ ﻓﻴﻪ ﺻﻼﺣﻬﻢ ﻭﻻ ﻳﻨﻬﺎﻫﻢ ﺇﻻﹼ ﻋﻤ‪‬ﺎ ﻓﻴﻪ ﻓﺴﺎﺩﻫﻢ ﻭﻟﻮ ﺟﻬﻞ‬
‫ﻛﺜﲑ ﻣﻦ ﺍﻟﻌﺒﺎﺩ ﻭﺟﻪ ﺍﻟﺼﻼﺡ ﻭﺍﻟﻔﺴﺎﺩ ﰲ ﺃﻣﺮﻩ ﻭ‪‬ﻴﻪ ﺳﺒﺤﺎﻧﻪ‪.‬‬

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 ‫ﺍﻟﻨﺒﻮ‪‬ﺓ‪ :‬ﻧﻌﺘﻘﺪ ﺑﺄﻥﹼ ﺍﻟﻠﹼﻪ ﺳﺒﺤﺎﻧﻪ ﻳﺼﻄﻔﻲ ﻣﻦ ﺧﲑﺓ ﻋﺒﺎﺩﻩ ﺍﻟﺼﺎﳊﲔ ﺭﺳﻼﹰ ﻹﺑﻼﻍ ﺭﺳﺎﻻﺗﻪ ﺇﱃ ﺍﻟﻨﺎﺱ‪،‬‬
‫ﻟﲑﺷﺪﻫﻢ ﺇﱃ ﻣﺎ ﻓﻴﻪ ﺻﻼﺣﻬﻢ ﻭﳛﺬﹼﺭﻭﻫﻢ ﻋﻤ‪‬ﺎ ﻓﻴﻪ ﻓﺴﺎﺩﻫﻢ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪.‬‬
‫ﻭﻧﻌﺘﻘﺪ ﺑﺄﻥﹼ ﺍﻷﻧﺒﻴﺎﺀ ﻛﺜﲑﻭﻥ‪ ،‬ﺫﻛﺮ ﻣﻨﻬﻢ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﲬﺴﺔ ﻭﻋﺸﺮﻭﻥ ﻧﺒﻴﺎﹰ ﻭﺭﺳﻮﻻﹰ‪ ،‬ﺃﻭ‪‬ﳍﻢ ﺳﻴﺪﻧﺎ‬
‫ﺁﺩﻡ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺴ‪‬ﻼﻡ‪ -‬ﻭﺁﺧﺮﻫﻢ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ‪-‬ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﹼﻢ‪ -‬ﻭﺷﺮﻳﻌﺘﻪ ﻫﻲ ﺁﺧﺮ‬
‫ﺍﻟﺸﺮﺍﺋﻊ ﺍﻹﳍﻴﺔ ﻭﺃﻛﻤﻠﻬﺎ‪ ،‬ﻭﻧﻌﺘﻘﺪ ﺑﺄﻧ‪‬ﻬﺎ ﺻﺎﳊﺔ ﻟﻜﻞﹼ ﺯﻣﺎﻥ ﻭ ﻣﻜﺎﻥ‪.‬‬
‫ﻭﻧﻌﺘﻘﺪ ﺑﻌﺼﻤﺔ ﲨﻴﻊ ﺍﻷﻧﺒﻴﺎﺀ ﻣﻦ ﺍﻟﺴﻬﻮ ﻭﺍﻟﻨﺴﻴﺎﻥ‪ ،‬ﻭﺍﺭﺗﻜﺎﺏ ﺍﻟﺬﻧﻮﺏ ﻋﻤﺪﺍﹰ ﻭﺧﻄﺄ ﻗﺒﻞ ﺍﻟﺒﻌﺜﺔ‪،‬‬
‫ﻭﺑﻌﺪﻫﺎ‪ ،‬ﻭﺃﻧ‪‬ﻬﻢ ﻣﱰﹼﻫﻮﻥ ﻋﻦ ﲨﻴﻊ ﺍﻟﻌﻴﻮﺏ ﻭﺍﻟﻨﻘﺎﺋﺺ‪ ،‬ﻭﺃﻧ‪‬ﻬﻢ ﺃﻛﻤﻞ ﺃﻫﻞ ﺯﻣﺎ‪‬ﻢ ﻭﺃﻓﻀﻠﻬﻢ ﻭﺃﲨﻌﻬﻢ‬
‫ﻟﻠﺼﻔﺎﺕ ﺍﳊﻤﻴﺪﺓ‪ ،‬ﺻﻠﻮﺍﺕ ﺍﻟﻠﹼﻪ ﻭﺳﻼﻣﻪ ﻋﻠﻴﻬﻢ ﺃﲨﻌﲔ‪.‬‬
‫ﺍﻹﻣﺎﻣﺔ‪ :‬ﻧﻌﺘﻘﺪ ﺑﺄﻥﹼ ﺍﻹﻣﺎﻣﺔ ﻣﻨﺼﺐ ﺗﻘﺘﻀﻴﻪ ﺍﳊﻜﻤﺔ ﺍﻹﳍﻴﺔ ﳌﺼﻠﺤﺔ ﺍﻟﺒﺸﺮ ﰲ ﻣﺆﺍﺯﺭﺓ ﺍﻷﻧﺒﻴﺎﺀ ﺑﻨﺸﺮ‬
‫ﺍﻟﺪﻋﻮﺓ ﺍﻹﳍﻴﺔ‪ ،‬ﻭﰲ ﺍﻟﻘﻴﺎﻡ ﺑﻌﺪﻫﻢ ﺑﺎﶈﺎﻓﻈﺔ ﻋﻠﻰ ﺗﻄﺒﻴﻖ ﺃﺣﻜﺎﻣﻬﺎ ﺑﲔ ﺍﻟﻨﺎﺱ ﻭﺑﺼﻮﻥ ﺍﻟﺘﺸﺮﻳﻊ ﻣﻦ ﺍﻟﺘﻐﻴﲑ‬
‫ﻭﺍﻟﺘﺤﺮﻳﻒ ﻭﺍﻟﺘﻔﺴﲑﺍﺕ ﺍﳋﺎﻃﺌﺔ‪.‬‬
‫ﻭﻟﺬﻟﻚ ﻧﻌﺘﻘﺪ ﺍﻗﺘﻀﺎﺀ ﺍﻟﻠﻄﻒ ﺍﻹﳍﻲ ﺑﺄﻥ ﻳﻜﻮﻥ ﺍﻹﻣﺎﻡ ﻣﻌﻴ‪‬ﻨﺎﹰ ﺑﻨﺺ ﺇﳍﻲ ﻭﺃﻥ ﻳﻜﻮﻥ ﻣﻌﺼﻮﻣﺎﹰ ﻣﺜﻞ ﺍﻟﻨﱯ‬
‫ﺳﻮﺍﺀ ﺑﺴﻮﺍﺀ ﻟﻴﻄﻤﺌﻦ ﺍﳌﺆﻣﻨﻮﻥ ﺇﱃ ﺍﻻﻗﺘﺪﺍﺀ ﺑﻪ ﰲ ﲨﻴﻊ ﺃﻋﻤﺎﻟﻪ ﻭﺃﻗﻮﺍﻟﻪ‪.‬‬
‫ﻭﻧﻌﺘﻘﺪ ﺑﺄﻥﹼ ﺍﻹﻣﺎﻡ ﺑﻌﺪ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ‪-‬ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﹼﻢ‪ -‬ﻫﻮ ﺳﻴﺪﻧﺎ ﺍﻹﻣﺎﻡ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ‬
‫ﻋﻠﻴﻪ ﺍﻟﺴ‪‬ﻼﻡ‪ ،‬ﻭﻣﻦ ﺑﻌﺪﻩ ﺍﺑﻨﺎﻩ ﺍﳊﺴﻦ ﻭﺍﳊﺴﲔ‪ ،‬ﰒﹼ ﺗﺴﻌﺔ ﻣﻦ ﺫﺭﻳﺔ ﺍﳊﺴﲔ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺴ‪‬ﻼﻡ‪ ،-‬ﺁﺧﺮﻫﻢ‬
‫ﺍﳌﻬﺪﻱ ﻋﺠ‪‬ﻞ ﺍﻟﻠﹼﻪ ﻓﺮﺟﻪ‪ ،‬ﻭﻋﺠﻞ ﺑﻪ ﻓﺮﺝ ﺍﳌﺆﻣﻨﲔ‪.‬‬
‫ﺍﳌﻌﺎﺩ‪ :‬ﻧﻌﺘﻘﺪ ﺑﺄﻥﹼ ﺍﻟﻠﹼﻪ ﺳﺒﺤﺎﻧﻪ ﻳﻌﻴﺪ ﺍﻟﻨﺎﺱ ﺑﻌﺪ ﺍﳌﻮﺕ ﻟﻠﺤﺴﺎﺏ‪ ،‬ﻓﻴﺠﺰﻱ ﺍﶈﺴﻦ ﺑﺈﺣﺴﺎﻧﻪ ﻭﺍﳌﺴﻲﺀ‬
‫ﺑﺈﺳﺎﺀﺗﻪ‪ .‬ﻛﻤﺎ ﻭﻧﻮ‪‬ﻣﻦ ﺑﻜﻞ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻭﲟﺎ ﺣﺪ‪‬ﺙ ﺑﻪ ﺍﻟﻨﱯ ‪-‬ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﹼﻢ‪-‬‬
‫ﻣﻦ ﺃﺧﺒﺎﺭ ﻳﻮﻡ ﺍﻟﺒﻌﺚ ﻭ ﺍﻟﻨﺸﻮﺭ ﻭﺍﳉﻨ‪‬ﺔ ﻭﺍﻟﻨﺎﺭ ﻭﺍﻟﻌﺬﺍﺏ ﻭﺍﻟﻨﻌﻴﻢ ﻭﺍﻟﺼﺮﺍﻁ ﻭﺍﳌﻴﺰﺍﻥ ﻭﻏﲑ ﺫﻟﻚ ﳑ‪‬ﺎ ﺃﺛﺒﺘﻪ‬
‫ﻛﺘﺎﺏ ﺍﻟﻠﹼﻪ ﻭﺣﺪﻳﺚ ﺭﺳﻮﻟﻪ ﺍﻟﺼﺤﻴﺢ‪.‬‬
‫ﻭﺃﻣ‪‬ﺎ ﻓﺮﻭﻉ ﺍﻟﺪﻳﻦ‪ :‬ﻓﻜﺜﲑﺓ ﺃﳘﹼﻬﺎ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺼﻴﺎﻡ ﻭﺍﻟﺰﻛﺎﺓ ﻭﺍﳊﺞ ﻭﺍﳉﻬﺎﺩ‪(.‬ﺍﻩ )ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺍﳋﲑ‪ :‬ﻋﻘﻴﺪﺗﻨﺎ‬
‫ﻭﻭﺍﻗﻌﻨﺎ ﳓﻦ ﺍﳌﺴﻠﻤﲔ ﺍﻟﻌﻠﻮﻳﲔ‪٢٠:‬ـ‪ ٢٣‬ﻣﻠﺨﺼﺎ( ﻭﺍﻧﻈﺮ ﺍﳌﻠﻞ ﻭﺍﻟﻨﺤﻞ ﻟﻠﺴﺒﺤﺎﱐ )ﻓﺮﻗﺔ ﺍﻹﲰﺎﻋﻴﻠﻴﺔ(‬
‫ﻧﻌﻢ ﺍﻟﻨﺼﲑﻳﺔ ﳜﺎﻟﻔﻮﻥ ﺍﻹﺛﲏ ﻋﺸﺮﻳﺔ ﰲ ﺃﻣﻮﺭ ﻣﻨﻬﺎ ‪:‬‬
‫‪ -‬ﺍﳌﻮﻗﻒ ﻣﻦ ﺍﺑﻦ ﻧﺼﲑ ﻓﺎﻹﻣﺎﻣﻴﺔ ﻳﺬﻣﻮﻧﻪ ﻭﺍﻟﻨﺼﲑﻳﺔ ﻳﻌﻈﻤﻮﻧﻪ ﻭﺳﺒﺐ ﺍﳋﻼﻑ ﻫﻮ ﻛﻮﻧﻪ‬
‫ﺍﺩﻋﻰ ﺍﻟﺒﺎﺑﻴﺔ ﶈﻤﺪ ﺑﻦ ﺍﳊﺴﻦ ﺍﻟﻌﺴﻜﺮﻱ‬
‫‪ -‬ﺍﻟﻐﻠﻮ ﰲ ﺳﻴﺪﻧﺎ ﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻓﺈﻥ ﺍﻟﻨﺼﲑﻳﺔ ﻳﻌﺘﱪﻭﻧﻪ ﻣﻈﻬﺮ ﺍﻟﺘﺠﻠﻲ ﺍﻹﳍﻲ ﻭﻣﻊ‬
‫ﺫﻟﻚ ﻳﻘﻮﻟﻮﻥ‪ :‬ﻻ ﻧﻌﲏ ﺑﺬﻟﻚ ﺍﳊﻠﻮﻝ‬

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 ‫‪ -‬ﺍﻟﻘﻮﻝ ﺑﺘﻨﺎﺳﺦ ﺍﻷﺭﻭﺍﺡ ﻭﺍﻟﻘﻮﻝ ﺑﺎﻟﺘﻔﺴﲑ ﺍﻟﺒﺎﻃﲏ ﻟﻠﻘﺮﺁﻥ‪ ،‬ﻭﻷﺟﻞ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﲡﺪ‬
‫ﺃﻛﺜﺮ ﺍﻹﻣﺎﻣﻴﺔ ﻳﺸﻨﻌﻮﻥ ﻋﻠﻴﻬﻢ ﺑﻞ ﻛﺜﲑ ﻣﻨﻬﻢ ﻳﻜﻔﺮﻫﻢ‪ ،‬ﻭﺍﻧﻈﺮ ﳌﺰﻳﺪ ﻓﺎﺋﺪﺓ ﻛﺘﺎﺏ‪:‬‬
‫)ﺍﻟﻌﻠﻮﻳﻮﻥ ﰲ ﻣﻮﺍﺟﻬﺔ ﺍﻟﺘﺠﲏ( ﻷﲪﺪ ﻋﻠﻲ ﺣﺴﻦ‬

‫اﻟﻨﻤﻮذج اﻟﺮاﺑﻊ ‪ :‬اﻷﺷﺎﻋﺮة‬

‫ﻭﺃﺷﺪ ﳑﺎ ﺳﺒﻖ ﺃﻥ ﻳﻘﻮﻝ ﺍﻟﺒﻌﺾ ﻋﻦ ﺍﻷﺷﻌﺮﻳﺔ ‪ :‬ﺇ‪‬ﻢ ﺟﻬﻤﻴﺔ ﳌﻮﺍﻓﻘﺘﻬﻢ ﺍﳉﻬﻤﻴﺔ ﰲ ﻧﻔﻲ ﺑﻌﺾ ﺍﻟﺼﻔﺎﺕ‬
‫ﺍﻟﱵ ﺗﻘﺘﻀﻲ ﺍﻟﺘﺸﺒﻴﻪ ﻭﺍﻟﺘﺠﺴﻴﻢ ﻭﺗﺄﻭﻳﻠﻬﺎ ﲟﺎ ﻳﺘﻨﺎﺳﺐ ﻣﻊ ﺍﻟﻠﻐﺔ‪ ،‬ﻫﺬﺍ ﻣﻊ ﺃﻥ ﺍﻷﺷﺎﻋﺮﺓ ﻻ ﻳﻮﺍﻓﻘﻮﻥ ﺍﳉﻬﻤﻴﺔ‬
‫ﻭﻻ ﰲ ﺃﺻﻞ ﻭﺍﺣﺪ ﻣﻦ ﺃﺻﻮﳍﻢ‪ ،‬ﻭﺑﲔ ﺍﻷﺷﻌﺮﻳﺔ ﻭﺍﳉﻬﻤﻴﺔ ﺑﻮﻥ ﺷﺎﺳﻊ ﻭﻫﺬﺍ ﻭﺍﺿﺢ ﻇﺎﻫﺮ ﻟﻜﻞ ﻣﻨﺼﻒ‬
‫ﻣﻄﻠﻊ ﻋﻠﻰ ﺃﺻﻮﻝ ﺍﳌﺬﻫﺒﲔ‬
‫ﻓﻌﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ‪ :‬ﺍﳉﻬﻤﻴﺔ ﻣﻌﻄﻠﺔ ﰲ ﺍﻟﺼﻔﺎﺕ ﺍﻹﳍﻴﺔ ﻭﺍﻷﺷﺎﻋﺮﺓ ﻣﺜﺒﺘﺔ‪ ،‬ﻭﺍﻟﻘﺮﺁﻥ ﻋﻨـﺪ ﺍﳉﻬﻤﻴـﺔ‬
‫ﳏﺪﺙ ﳐﻠﻮﻕ ﻭﻋﻨﺪ ﺍﻷﺷﺎﻋﺮﺓ ﻗﺪﱘ ﻏﲑ ﳐﻠﻮﻕ‪ ،‬ﻭﺍﻷﺷﺎﻋﺮﺓ ﻳﺜﺒﺘﻮﻥ ﺍﻟﺮﺅﻳـﺔ ﻭﺍﳉﻬﻤﻴـﺔ ﻳﻨﻔﻮ‪‬ـﺎ‪،‬‬
‫ﻭﺍﳉﻬﻤﻴﺔ ﻳﻘﻮﻟﻮﻥ‪ :‬ﺍﷲ ﰲ ﻛﻞ ﻣﻜﺎﻥ ﻭﺍﻷﺷﺎﻋﺮﺓ ﻳﻘﻮﻟﻮﻥ‪ :‬ﺍﷲ ﻟﻴﺲ ﰲ ﻣﻜﺎﻥ‪ ،‬ﻭﻣﺮﺗﻜﺐ ﺍﻟﻜﺒﲑﺓ ﻋﻨﺪ‬
‫ﺍﳉﻬﻤﻴﺔ ﻣﺆﻣﻦ ﻛﺎﻣﻞ ﺍﻹﳝﺎﻥ ﻭﻋﻨﺪ ﺍﻷﺷﺎﻋﺮﺓ ﻣﺴﻠﻢ ﻓﺎﺳﻖ‪ ،‬ﻭﺍﳉﻬﻤﻴﺔ ﺟﱪﻳﺔ ﻭﺍﻷﺷـﺎﻋﺮﺓ ﻳﻘﻮﻟـﻮﻥ‬
‫ﺑﺎﻻﺧﺘﻴﺎﺭ‪ ...‬ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻟﻔﺮﻭﻕ ﻭﺍﻻﺧﺘﻼﻓﺎﺕ‬

‫وﺑﺎﻟﻤﻨﺎﺳﺒﺔ ﻓﮭﺬا ﺟﺪول ﻧﺬﻛﺮ ﻓﯿﮫ أھﻢ اﻟﻔﺮوق ﺑﯿﻦ اﻟﻤﺬاھﺐ اﻟﻌﻘﺪﯾﺔ اﻹﺳﻼﻣﯿﺔ ‪:‬‬
‫ـﺎﺣﺐ ﻣﻼﺣﻈﺎﺕ‬
‫ﺻــ‬ ‫ﺍﻹﻣﺎﻣﺔ‬ ‫ﺍﻹﳝﺎﻥ‬ ‫ﺃﻓﻌﺎﻝ ﺍﻟﻌﺒﺎﺩ‬ ‫ﺍﻟﺮﺅﻳﺔ‬ ‫ﺍﻟﻘﺮﺁﻥ‬ ‫ﺍﻟﺼﻔﺎﺕ‬ ‫ﺍﻟﻔﺮﻗﺔ‬
‫ﺍﻟﻜﺒﲑﺓ‬
‫ﺭﲟﺎ ﻏـﻼ‬ ‫ﰲ ﺍﳌﺘﺄﻫﻞ ﻣﺴﻠﻢ ﻓﺎﺳﻖ‬ ‫ﺍﻹﺛﺒـــﺎﺕ ﻗﺪﱘ ﻏـﲑ ﺛﺎﺑﺘﺔ ﺑـﻼ ﺃﻓﻌﺎﻝ ﺍﻟﻌﺒﺎﺩ ﺍﻋﺘﻘﺎﺩ ﻭﻗﻮﻝ‬ ‫ﺍﳊﻨﺎﺑﻠﺔ‬
‫ـﺾ‬ ‫ﺑﻌــ‬ ‫ﻣﻦ ﻗﺮﻳﺶ‬ ‫ـﺔ ﷲ ﻭﻋﻤـــﻞ‬ ‫ﻭﺍﻟﺘﻔــﻮﻳﺾ ﳐﻠــﻮﻕ ‪ .‬ﻛﻴﻒ ﻭﻻ ﳐﻠﻮﻗـ‬
‫ﺍﳊﻨﺎﺑﻠــﺔ‬ ‫ﻭﺗﺼــﺢ‬ ‫ﻣﻜﺴــﻮﺑﺔ ﻭﺍﻟﻌﻤـــﻞ‬ ‫ﻭﺍﻟﺘﱰﻳﻪ ﻋﻦ ﲝـــﺮﻑ ﲡﺴﻴﻢ‬
‫ﰲ‬ ‫ﺇﻣﺎﻣـــﺔ‬ ‫ﻛﻤــﺎﻝ ‪،‬‬ ‫ﻟﻠﻌﺒﺎﺩ‬ ‫ﻭﺻــﻮﺕ‬ ‫ﺍﳉﺴﻤﻴﺔ‬
‫ﺍﻹﺛﺒﺎﺕ‬ ‫ﺍﳌﻔﻀﻮﻝ‬ ‫ﻳﺰﻳﺪ ﻭﻳﻨﻘﺺ‬ ‫ﻗﺪﳝﲔ‬
‫ﺍﻟﻘﻮﻝ ﻋﻨﺪ‬ ‫ﰲ ﺍﳌﺘﺄﻫﻞ ﻣﺴﻠﻢ ﻓﺎﺳﻖ‬ ‫ﻗﺪﱘ ﻏـﲑ ﺛﺎﺑﺘﺔ ﺑـﻼ ﺃﻓﻌﺎﻝ ﺍﻟﻌﺒﺎﺩ ﺍﻟﺘﺼـﺪﻳﻖ )‬ ‫ﺍﻹﺛﺒـــﺎﺕ‬ ‫ﺍﻷﺷﺎﻋﺮﺓ‬
‫ﺍﻷﺷﺎﻋﺮﺓ‬ ‫ﻣﻦ ﻗﺮﻳﺶ‬ ‫ـﺔ ﷲ ﺍﳌﻌﺮﻓـــﺔ‬ ‫ﳐﻠﻮﻕ ﺑﻼ ﻛﻴﻒ ﻭﻻ ﳐﻠﻮﻗـ‬ ‫ﻭﺍﻟﺘﻔﻮﻳﺾ ﺃﻭ‬
‫ﺷﺮﻁ ﰲ‬ ‫ﻭﺗﺼــﺢ‬ ‫ﺣﺮﻑ ﻭﻻ ﲡﺴﻴﻢ ﻭﻻ ﻣﻜﺴــﻮﺑﺔ ﻭﺍﻹﺫﻋﺎﻥ (‬ ‫ﺍﻟﺘﺄﻭﻳـــﻞ‬
‫ﺇﺟــﺮﺍﺀ‬ ‫ﺇﻣﺎﻣـــﺔ‬ ‫ﻭﺍﻟﻌﻤـــﻞ‬ ‫ﻟﻠﻌﺒﺎﺩ‬ ‫ﺟﻬﺔ‬ ‫ﺻﻮﺕ‬ ‫ﻭﺍﻟﺘﱰﻳﻪ ﻋﻦ‬
‫ﺃﺣﻜــﺎﻡ‬ ‫ﺍﳌﻔﻀﻮﻝ‬ ‫ﻛﻤــﺎﻝ ‪،‬‬ ‫ﺍﳉﺴﻤﻴﺔ‬
‫ﺍﻟﺪﻧﻴﺎ‬ ‫ﻳﺰﻳﺪ ﻭﻳﻨﻘﺺ‬
‫ﺍﻹﺛﺒـــﺎﺕ ﻗﺪﱘ ﻏـﲑ ﺛﺎﺑﺘﺔ ﺑـﻼ ﺃﻓﻌﺎﻝ ﺍﻟﻌﺒﺎﺩ ﺍﻟﺘﺼـﺪﻳﻖ ) ﰲ ﺍﳌﺘﺄﻫﻞ ﻣﺴﻠﻢ ﻓﺎﺳﻖ‬ ‫ﺍﳌﺎﺗﺮﻳﺪﻳﺔ‬
‫ـﺔ ﷲ ﺍﳌﻌﺮﻓـــﺔ ﻣﻦ ﻗﺮﻳﺶ‬ ‫ﻭﺍﻟﺘﻔﻮﻳﺾ ﺃﻭ ﳐﻠﻮﻕ ﺑﻼ ﻛﻴﻒ ﻭﻻ ﳐﻠﻮﻗـ‬
‫ﺍﻟﺘﺄﻭﻳـــﻞ ﺣﺮﻑ ﻭﻻ ﲡﺴﻴﻢ ﻭﻻ ﻣﻜﺴــﻮﺑﺔ ﻭﺍﻹﺫﻋﺎﻥ ( ﻭﺗﺼــﺢ‬

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 ‫ﻻ ﻳﺰﻳﺪ ﻭﻻ ﺇﻣﺎﻣـــﺔ‬ ‫ﻟﻠﻌﺒﺎﺩ‬ ‫ﺟﻬﺔ‬ ‫ﻭﺍﻟﺘﱰﻳﻪ ﻋﻦ ﺻﻮﺕ‬
‫ﺍﳌﻔﻀﻮﻝ‬ ‫ﻳﻨﻘﺺ‬ ‫ﺍﳉﺴﻤﻴﺔ‬
‫ﻳﻌﺎﻣﻞ ﰲ‬ ‫ﳏـــﺪﺙ ﻣﻨﻔﻴـــﺔ ﺃﻓﻌﺎﻝ ﺍﻟﻌﺒﺎﺩ ﺍﻋﺘﻘﺎﺩ ﻭﻗﻮﻝ ﰲ ﺍﳌﺘﺄﻫﻞ ﻣﱰﻟﺔ ﺑـﲔ‬ ‫ﺇﺛﺒﺎﺕ ﺍﻷﲰﺎﺀ‬ ‫ﺍﳌﻌﺘﺰﻟﺔ‬
‫ﺍﻟـــﺪﻧﻴﺎ‬ ‫ﳐﻠـــﻮﻕ ﻻﺳﺘﻠﺰﺍﻣﻬﺎ ﻣﻦ ﺧﻠـﻖ ﻭﻋﻤـــﻞ ﻣﻦ ﻗﺮﻳﺶ ﺍﳌﱰﻟــﺘﲔ ﰲ‬ ‫ـﺎ‬
‫ﻭﻣﻌﺎﻧﻴﻬــ‬
‫ﻣﻌﺎﻣﻠــﺔ‬ ‫ﺍﻟﺪﻧﻴﺎ ﳐﻠـﺪ‬ ‫ﻭﺍﻟﻌﻤـــﻞ ﻭﺍﺧﺘﻠﻔﻮﺍ‬ ‫ـﻴﻢ ﺍﻟﻌﺒﺎﺩ‬
‫ﲝـــﺮﻑ ﺍﻟﺘﺠﺴـ‬ ‫ﺩﻭﻥ‬
‫ﺍﳌﺴﻠﻢ‬ ‫ﰲ ﺇﻣﺎﻣــﺔ ﰲ ﺍﻟﻨــﺎﺭ ﰲ‬ ‫ﺭﻛﻦ‬ ‫ﻋﻨﺪﻫﻢ‬ ‫ﻭﺻﻮﺕ‬ ‫ـﻔﺎﺕ‬‫ﺍﻟﺼــ‬
‫ﺍﻵﺧﺮﺓ‬ ‫ﺍﳌﻔﻀﻮﻝ‬ ‫ﻭﺍﻟﺘﱰﻳﻪ ﻋﻦ‬
‫ﺍﳉﺴﻤﻴﺔ‬
‫ﻳﻌﺎﻣﻞ ﰲ‬ ‫ﻣﱰﻟﺔ ﺑـﲔ‬ ‫ﳏـــﺪﺙ ﻣﻨﻔﻴـــﺔ ﱂ ﳜﻠﻖ ﺍﷲ ﺍﻋﺘﻘﺎﺩ ﻭﻗﻮﻝ ﰲ ﺍﳌﺘﺄﻫﻞ‬ ‫ﺇﺛﺒﺎﺕ ﺍﻷﲰﺎﺀ‬ ‫ﺍﻟﺰﻳﺪﻳﺔ‬
‫ﺍﻟـــﺪﻧﻴﺎ‬ ‫ﺍﳌﱰﻟــﺘﲔ ﰲ‬ ‫ﳐﻠـــﻮﻕ ﻻﺳﺘﻠﺰﺍﻣﻬﺎ ﺃﻓﻌﺎﻝ ﺍﻟﻌﺒﺎﺩ ﻭﻋﻤـــﻞ ﻣﻦ ﺍﻟﺒﻄﻨﲔ‬ ‫ـﺎ‬
‫ﻭﻣﻌﺎﻧﻴﻬــ‬
‫ﻣﻌﺎﻣﻠــﺔ‬ ‫ﺍﻟﺪﻧﻴﺎ ﳐﻠـﺪ‬ ‫ـﻴﻢ ﻭﻫﻲ ﳏﺪﺛﺔ ﻭﺍﻟﻌﻤـــﻞ ﻭﺍﺧﺘﻠﻔﻮﺍ‬‫ﲝـــﺮﻑ ﺍﻟﺘﺠﺴـ‬ ‫ﺩﻭﻥ‬
‫ﺍﳌﺴﻠﻢ‬ ‫ﰲ ﺍﻟﻨــﺎﺭ ﰲ‬ ‫ﰲ ﺻﺤﺔ‬ ‫ﺷﺮﻁ‬ ‫ﳍﻢ‬ ‫ﻋﻨﺪﻫﻢ‬ ‫ﻭﺻﻮﺕ‬ ‫ـﻔﺎﺕ‬‫ﺍﻟﺼــ‬
‫ﺍﻵﺧﺮﺓ‬ ‫ﺇﻣﺎﻣـــﺔ‬ ‫ﻭﺍﻟﺘﱰﻳﻪ ﻋﻦ‬
‫ﺍﳌﻔﻀﻮﻝ‬ ‫ﺍﳉﺴﻤﻴﺔ‬
‫ﳏـــﺪﺙ ﻣﻨﻔﻴـــﺔ ﺃﻓﻌﺎﻝ ﺍﻟﻌﺒﺎﺩ ﺍﻋﺘﻘﺎﺩ ﻭﻗﻮﻝ ﰲ ﺍﳌﺘﺄﻫﻞ ﻛﺎﻓﺮ ﻛﻔـﺮ ﻳﻌﺎﻣﻞ ﰲ‬ ‫ﺇﺛﺒﺎﺕ ﺍﻷﲰﺎﺀ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‬
‫ـﺔ ﷲ ﻭﻋﻤـــﻞ ﻣــــﻦ ﻧﻌﻤﺔ ‪ ،‬ﳐﻠﺪ ﺍﻟـــﺪﻧﻴﺎ‬ ‫ﲝـــﺮﻑ ﻻﺳﺘﻠﺰﺍﻣﻬﺎ ﳐﻠﻮﻗـ‬ ‫ـﺎ‬
‫ﻭﻣﻌﺎﻧﻴﻬــ‬
‫ﻣﻌﺎﻣﻠــﺔ‬ ‫ـﻠﻤﲔ ﰲ ﺍﻟﻨﺎﺭ‬
‫ـﻴﻢ ﻣﻜﺴــﻮﺑﺔ ﻭﺍﻟﻌﻤـــﻞ ﺍﳌﺴـ‬ ‫ﻭﺻــﻮﺕ ﺍﻟﺘﺠﺴـ‬ ‫ﺩﻭﻥ‬
‫ﺍﳌﺴﻠﻢ‬ ‫ﻭﺗﺼــﺢ‬ ‫ﺷﺮﻁ‬ ‫ﻟﻠﻌﺒﺎﺩ‬ ‫ﻭﻳﺘﺤﺎﺷﻮﻥ ﻋﻨﺪﻫﻢ‬ ‫ـﻔﺎﺕ‬‫ﺍﻟﺼــ‬
‫ﺇﻣﺎﻣـــﺔ‬ ‫ﻟﻔﻆ ﳐﻠﻮﻕ‬ ‫ﻭﺍﻟﺘﱰﻳﻪ ﻋﻦ‬
‫ﺍﳌﻔﻀﻮﻝ‬ ‫ﺍﳉﺴﻤﻴﺔ‬
‫ـﲏ ﻣﺴﻠﻢ ﻓﺎﺳﻖ‬
‫ﰲ ﺍﻹﺛـ‬ ‫ﺍﻟﺘﺼـﺪﻳﻖ )‬ ‫ﳏـــﺪﺙ ﻣﻨﻔﻴـــﺔ ﱂ ﳜﻠﻖ ﺍﷲ‬ ‫ﺇﺛﺒﺎﺕ ﺍﻷﲰﺎﺀ‬ ‫ﺍﻹﻣﺎﻣﻴﺔ‬
‫ﻋﺸﺮ ﻓﻘﻂ‬ ‫ﺍﳌﻌﺮﻓـــﺔ‬ ‫ﲝـــﺮﻑ ﻻﺳﺘﻠﺰﺍﻣﻬﺎ ﺃﻓﻌﺎﻝ ﺍﻟﻌﺒﺎﺩ‬ ‫ـﺎ‬
‫ﻭﻣﻌﺎﻧﻴﻬــ‬
‫ﻭﻻ ﺗﺼﺢ‬ ‫ﻭﺍﻹﺫﻋﺎﻥ (‬ ‫ـﻴﻢ ﻭﻫﻲ ﳏﺪﺛﺔ‬ ‫ﻭﺻــﻮﺕ ﺍﻟﺘﺠﺴـ‬ ‫ﺩﻭﻥ‬
‫ﰲ ﻏﲑﻫﻢ‬ ‫ﻭﺍﻟﻌﻤـــﻞ‬ ‫ﳍــﻢ ) ﻻ‬ ‫ﻭﻳﺘﺤﺎﺷﻮﻥ ﻋﻨﺪﻫﻢ‬ ‫ـﻔﺎﺕ‬‫ﺍﻟﺼــ‬
‫ﻛﻤﺎﻝ‬ ‫ﺟــﱪ ﻭﻻ‬ ‫ﻟﻔﻆ ﳐﻠﻮﻕ‬ ‫ﻭﺍﻟﺘﱰﻳﻪ ﻋﻦ‬
‫ﺗﻔﻮﻳﺾ (‬ ‫ﺍﳉﺴﻤﻴﺔ‬
‫ﻣﻦ ﺃﺑﻄﻦ‬ ‫ﻣﺆﻣﻦ‬ ‫ـﺪﺙ ﰲ ﺛﺎﺑﺘـــﺔ ﺃﻓﻌﺎﻝ ﺍﻟﻌﺒﺎﺩ ﻗﻮﻝ ﺍﻟﻠﺴﺎﻥ‬
‫ﺍﻹﺛﺒﺎﺕ ﻣـﻊ ﳏـ‬ ‫ﺍﻟﻜﺮﺍﻣﻴﺔ‬
‫ﺍﻟﻜﻔﺮ ﻓﻬﻮ‬ ‫ـﺔ ﷲ ﻓﻘﻂ‬ ‫ﺫﺍﺕ ﺍﷲ ﺑﻜﻴــﻒ ﳐﻠﻮﻗـ‬ ‫ﺍﻟﺘﺠﺴﻴﻢ‬
‫ﻋﻨــﺪﻫﻢ‬ ‫ﻣﻜﺴــﻮﺑﺔ‬ ‫ﻏﲑ ﳐﻠﻮﻕ‪ .‬ﻭﲡﺴﻴﻢ‬
‫ﻣﺆﻣﻦ !!‬ ‫ﻟﻠﻌﺒﺎﺩ‬ ‫ﲝـــﺮﻑ‬
‫ﳐﻠــﺪ ﰲ‬ ‫ﻭﺻﻮﺕ‬
‫ﺍﻟﻨﺎﺭ‬
‫ﻣﺆﻣﻦ ﻛﺎﻣﻞ ﺍﳉﻨـــﺔ‬ ‫ﻧﻔﻲ ﺍﻟﺼﻔﺎﺕ ﳏـــﺪﺙ ﻣﻨﻔﻴـــﺔ ﺍﻟﻌﺒـــﺎﺩ ﺍﳌﻌﺮﻓﺔ ﻓﻘﻂ‬ ‫ﺍﳉﻬﻤﻴﺔ‬
‫ـﺎﺭ‬
‫ﻭﺍﻟﻨــ‬ ‫ﺍﻹﳝﺎﻥ‬ ‫ﻭﺍﻷﲰﺎﺀ ﺍﻟﱵ ﳐﻠـــﻮﻕ ﻻﺳﺘﻠﺰﺍﻣﻬﺎ ﳎﺒــﻮﺭﻭﻥ‬
‫ﺳﺘﻔﻨﻴﺎﻥ‬ ‫ـﻴﻢ ﻋﻠﻰ ﺃﻓﻌﺎﳍﻢ‬
‫ﺗﻄﻠﻖ ﻋﻠـﻰ ﲝـــﺮﻑ ﺍﻟﺘﺠﺴـ‬
‫ﻋﻨﺪﻫﻢ‬ ‫ﻭﺻﻮﺕ‬ ‫ﺍﳋﻠﻖ‬

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 ‫ﻭﻟﻮﻻ ﺿﻴﻖ ﺍﳌﻘﺎﻡ ﻟﺬﻛﺮﻧﺎ ﺃﻗﻮﺍﻝ ﻛﻞ ﻣﺬﻫﺐ ﻓﻴﻤﺎ ﺣﻜﻴﻨﺎﻩ ﻋﻨﻬﻢ‪ ،‬ﻭﻗﺪ ﳜﺎﻟﻔﲏ ﺍﻟﺒﻌﺾ ﰲ ﺷـﻲﺀ ﻣـﻦ‬
‫ﺣﻜﺎﻳﺔ ﻫﺬﻩ ﺍﳌﺬﺍﻫﺐ ﳌﺎ ﺗﻠﻘﻮﻩ ﺃﻭ ﺍﺷﺘﻬﺮ ﻋﻨﺪﻫﻢ ﻣﻦ ﺧﻼﻑ ﺫﻟﻚ‪ ،‬ﻭﺃﻧﺎ ﻻ ﺃﺩﻋﻲ ﺍﻟﻌﺼﻤﺔ ﳌﺎ ﺣﻜﻴﺖ ﺑﻞ‬
‫ﺫﻟﻚ ﻫﻮ ﻣﺒﻠﻎ ﻋﻠﻤﻲ ﻭﻣﺪﻯ ﻓﻬﻤﻲ ﻭﺇﺫﺍ ﺑﺎﻥ ﱄ ﺧﻼﻑ ﺫﻟﻚ ﻓﺈﱐ ﺭﺍﺟﻊ ﺇﻟﻴﻪ‬
‫ﻭﻗﺪ ﺗﺸﺘﻬﺮ ﻧﺴﺒﺔ ﻗﻮﻝ ﻣﺎ ﺇﱃ ﻃﺎﺋﻔﺔ ﻣﻊ ﺃ‪‬ﻢ ﲞﻼﻑ ﺫﻟﻚ ﺃﻭ ﻳﻜﻮﻥ ﻗﻮﻝ ﺑﻌﻀﻬﻢ ﻓﻘﻂ‪ ،‬ﻭﻣﺎ ﺃﺣﺴﻦ ﻗﻮﻝ‬
‫ﺍﳌﻌﻠﻤﻲ ﰲ ﻛﺘﺎﺑﻪ ﺭﻓﻊ ﺍﻻﺷﺘﺒﺎﻩ ﺹ‪) :٧٦‬ﺇﻥ ﺍﺷﺘﻬﺎﺭ ﺃﻥ ﺍﻟﻘﻮﻝ ﻗﻮﻝ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﲨﻴﻌﻬﻢ ﻗﺪ ﻳﻜﻮﻥ ﻏﲑ‬
‫ﺻﺤﻴﺢ ﻭﻳﻜﻮﻥ ﲨﺎﻋﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻋﻠﻰ ﺧﻼﻓﻪ‪ ،‬ﺑﻞ ﻗﺪ ﻳﻜﻮﻥ ﺍﻟﻘﻮﻝ ﺍﻟﺬﻱ ﺯﻋﻤﻮﺍ ﺃﻧﻪ ﻗﻮﻝ ﺃﻫـﻞ‬
‫ﺍﻟﺴﻨﺔ ﺇﳕﺎ ﻫﻮ ﻗﻮﻝ ﻃﺎﺋﻔﺔ ﻣﻦ ﺍﳌﺘﺄﺧﺮﻳﻦ ﻭﻳﻜﻮﻥ ﻗﻮﻝ ﺳﻠﻒ ﻫﺬﻩ ﺍﻷﻣﺔ – ﺍﻟﺬﻱ ﻫﻢ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻋﻠﻰ‬
‫ﺍﳊﻘﻴﻘﺔ – ﻋﻠﻰ ﺧﻼﻓﻪ(ﺍﻩ‬
‫ﻭﺑﺎﳌﻨﺎﺳﺒﺔ ﻓﻠﻠﻔﻘﲑ ﲝﺚ ﺑﻌﻨﻮﺍﻥ‪) :‬ﺍﻟﺘﺠﺴﻴﻢ ﻭﺍ‪‬ﺴﻤﺔ ﻭﺣﻘﻴﻘﺔ ﻋﻘﻴﺪﺓ ﺍﻟﺴﻠﻒ ﰲ ﺍﻟﺼﻔﺎﺕ ﺍﻹﳍﻴﺔ( ﺫﻛﺮﻧﺎ‬
‫ﻓﻴﻪ ﺣﻘﻴﻘﺔ ﺍﻟﺘﺠﺴﻴﻢ ﻭﻣﻮﻗﻒ ﺍﻟﺴﻠﻒ ﻭﺍﻷﺋﻤﺔ ﻣﻦ ﺫﻟﻚ ﻭﺃﻗﻮﺍﳍﻢ ﰲ ﺫﻟﻚ ﻭﺃﺩﻟﺔ ﺍﻟﺴﻠﻒ ﻭﺍﻷﺋﻤﺔ ﰲ ﺗﱰﻳﻪ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﻋﻦ ﺍﳉﺴﻤﻴﺔ ﻣﻦ ﺍﻟﻨﻘﻞ ﻭﺍﻟﻌﻘﻞ ﰒ ﻋﻘﺪﻧﺎ ﻣﻘﺎﺭﻧﺔ ﺑﲔ ﺍﻟﺘﺠﺴﻴﻢ ﻭﺍﻟﺘﻔﻮﻳﺾ ﻭﺍﻟﺘﺄﻭﻳﻞ ﰒ ﺫﻛﺮﻧـﺎ‬
‫ﻛﻴﻒ ﺩﺧﻞ ﺍﻟﺘﺠﺴﻴﻢ ﻋﻠﻰ ﺍﻷﻣﺔ ﰒ ﺫﻛﺮﻧﺎ ﺑﻌﺾ ﺍ‪‬ﺴﻤﺔ ﻭﺑﻌﺾ ﻣﻦ ﺭﻣﻮﺍ ﺑﺎﻟﺘﺠﺴـﻴﻢ ﻣـﻦ ﻃﻮﺍﺋـﻒ‬
‫ﻭﺃﺷﺨﺎﺹ ﰒ ﺫﻛﺮﻧﺎ ﺣﻜﻢ ﺍﻟﺘﺠﺴﻴﻢ ﻭﺍ‪‬ﺴﻤﺔ ﰲ ﺍﳌﺬﺍﻫﺐ ﺍﻷﺭﺑﻌﺔ‬

‫ﻭﻣﻦ ﺻﻮﺭ ﺗﻌﻤﻴﻢ ﺍﳋﺎﺹ‪:‬‬

‫ﺃﻧﻨﺎ ﳒﺪ ﺍﻟﺒﻌﺾ ﺇﺫﺍ ﺭﺃﻯ ﻃﺎﺋﻔﺔ ﻣﺎ ﻗﺪ ﺃﺻﺎﺑﺖ ﰲ ﻣﺴﺄﻟﺔ ﺃﻭ ﻣﺴﺎﺋﻞ ﻇﻦ ﺃ‪‬ﺎ ﻣﺼﻴﺒﺔ ﰲ ﺑﻘﻴﺔ ﺍﳌﺴﺎﺋﻞ ﺍﻟﱵ‬
‫ﲣﺎﻟﻒ ﻓﻴﻬﺎ ﺑﻘﻴﺔ ﺍﻟﻄﻮﺍﺋﻒ‪ ،‬ﻭﺑﺎﻟﻌﻜﺲ ﳒﺪ ﺍﻟﺒﻌﺾ ﺇﺫﺍ ﺭﺃﻯ ﻃﺎﺋﻔﺔ ﻣﺎ ﻗﺪ ﺃﺧﻄﺄﺕ ﰲ ﻣﺴﺄﻟﺔ ﺃﻭ ﻣﺴـﺎﺋﻞ‬
‫ﻇﻦ ﺃ‪‬ﺎ ﳐﻄﺌﺔ ﰲ ﺑﻘﻴﺔ ﺍﳌﺴﺎﺋﻞ ﺍﻟﱵ ﲣﺎﻟﻒ ﻓﻴﻬﺎ ﺑﻘﻴﺔ ﺍﻟﻄﻮﺍﺋﻒ‪ ،‬ﻭﻻ ﺷﻚ ﺃﻥ ﻫﺬﺍ ﺧﻄﺄ ﺑﲔ‪ ،‬ﻭﺳـﻴﺄﰐ‬
‫ﺍﻟﻜﻼﻡ ﻋﻦ ﺫﻟﻚ ﻣﻔﺼﻼ ﻋﻨﺪ ﺍﻟﻜﻼﻡ ﻋﻦ ﺍﻟﺘﺠﺮﺩ ﻭﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ﰲ ﺍﳊﻜﻢ ﻋﻠﻰ ﺍﻵﺧﺮﻳﻦ ﻷﻥ ﳍﺬﻩ‬
‫ﺍﻟﺼﻮﺭﺓ ﺻﻠﺔ ﻭﺍﺿﺤﺔ ﰲ ﺗﺼﺤﻴﺢ ﺍﳊﻜﻢ‬

‫ﻭﻣﻦ ﺻﻮﺭ ﺗﻌﻤﻴﻢ ﺍﳋﺎﺹ ﺃﻳﻀﺎ‪:‬‬

‫ﺃﻥ ﺍﻟﺒﻌﺾ ﺇﺫﺍ ﺭﺃﻯ ﺃﺣﺪﺍ ﻳﺜﲎ ﻋﻠﻰ ﺷﺨﺺ ﻣﺎ ﻓﻴﻤﺎ ﻳﺴﺘﺤﻖ ﻋﻠﻴﻪ ﺍﻟﺜﻨﺎﺀ ﻭﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺸﺨﺺ ﻳﻨﺘﻤﻲ ﺇﱃ‬
‫ﻃﺎﺋﻔﺔ ﻏﲑ ﻃﺎﺋﻔﺘﻪ ﺃﻭ ﻛﺎﻥ ﻋﻨﺪ ﻫﺬﺍ ﺍﻟﺸﺨﺺ ﺃﺧﻄﺎﺀ ﺃﺧﺮﻯ‪ ،‬ﳒﺪﻩ ﻳﻘﻮﻝ‪ :‬ﻓﻼﻥ ﻳﺜﲏ ﻋﻠـﻰ ﺍﻟﻄﺎﺋﻔـﺔ‬
‫ﺍﻟﻔﻼﻧﻴﺔ ﺃﻭ ﻳﺜﲏ ﻋﻠﻰ ﻓﻼﻥ ﻭﻓﻴﻪ ﻛﺬﺍ ﻭﻛﺬﺍ ﻣﻦ ﺍﻷﺧﻄﺎﺀ‪ ،‬ﺑﻞ ﺃﺣﻴﺎﻧﺎ ﻳ‪‬ﻨﺴﺐ ﺍﻟﺸﺨﺺ ﺑﺬﻟﻚ ﺇﱃ ﺗﻠـﻚ‬
‫ﺍﻟﻄﺎﺋﻔﺔ ﻣﻊ ﺃﻧﻪ ﺇﳕﺎ ﺃﺛﲎ ﻋﻠﻰ ﺑﻌﺾ ﺃﻓﺮﺍﺩﻫﺎ ﻭﰲ ﺑﻌﺾ ﻣﺎ ﻋﻨﺪﻩ ﻓﻘﻂ‪ ،‬ﺃﻭ ﳛﻤ‪‬ﻞ ﺃﺧﻄﺎﺀ ﺍﻟﺸﺨﺺ ﺍﻟـﺬﻱ‬
‫ﺃﺛﲎ ﻋﻠﻴﻪ‪ ،‬ﻭﻫﺬﺍ ﺧﻄﺄ ﺑﻞ ﻟﻮ ﻓﺮﺽ ﺃﻧﻪ ﺃﺛﲎ ﻋﻠﻰ ﺑﻌﺾ ﻣﺎ ﰲ ﺍﻟﻄﺎﺋﻔﺔ ﺍﻷﺧﺮﻯ ﻓﻼ ﳚﻮﺯ ﻟﻨﺎ ﺃﻥ ﻧﻨﺴـﺐ‬
‫ﺇﻟﻴﻪ ﺍﻟﺜﻨﺎﺀ ﻋﻠﻰ ﻛﻞ ﻣﺎ ﻋﻨﺪﻫﺎ ﺃﻭ ﻧﻨﺴﺒﻪ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﻣﻦ ﺍﻷﻣﺜﻠﺔ ﻋﻠﻰ ﺫﻟﻚ‪:‬‬

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 ‫ﺃﻥ ﺍﻟﺒﻌﺾ ﻳﺜﻨﻮﻥ ﻋﻠﻰ ﺍﺑﻦ ﻋﺮﰊ‪ ،‬ﻓﻨﺠﺪ ﺍﻟﺒﻌﺾ ﻳﻨﺴﺐ ﻣﻦ ﻳﺜﲏ ﻋﻠﻰ ﺍﺑﻦ ﻋﺮﰊ ﺇﱃ ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ‪ ،‬ﻓﻴﻘﺎﻝ‬
‫ﻟﻪ‪ :‬ﻫﻞ ﻫﺬﺍ ﺍﻟﺸﺨﺺ ﺃﺛﲎ ﻋﻠﻰ ﺍﺑﻦ ﻋﺮﰊ ﰲ ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ ﺃﻡ ﰲ ﺃﻣﺮ ﺁﺧﺮ؟ ﰒ ﻫﻞ ﻫﻮ ﻳﺮﻯ ﺃﻥ ﺍﺑـﻦ‬
‫ﻋﺮﰊ ﻳﻘﻮﻝ ﺑﻮﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ ﺃﻡ ﻫﻮ ﻳﺮﻯ ﺃﻥ ﺫﻟﻚ ﻣﺪﺳﻮﺱ ﻋﻠﻴﻪ؟ ﺃﻭ ﻳﺮﻯ ﺃﻥ ﻣﺮﺍﺩ ﺍﺑﻦ ﻋﺮﰊ ﺑﺄﻗﻮﺍﻟﻪ ﺗﻠﻚ‬
‫ﻟﻴﺲ ﻫﻮ ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ ﻭﺇﳕﺎ ﻓﹸﻬﻤﺖ ﺧﻄﺄ ؟‪ ...‬ﺇﱁ )‪ (١٨‬ﻭﻋﻠﻰ ﻛﻞ ﺣﺎﻝ ﻓﻼ ﳚﻮﺯ ﺃﺑﺪﺍ ﺃﻥ ﻳﻨﺴﺐ ﻫﺬﺍ‬
‫ﺍﻟﺸﺨﺺ ﺇﱃ ﺍﻟﻘﻮﻝ ﺑﻮﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ‪.‬‬

‫اﻟﻤﺒﺤﺚ اﻟﺜﺎﻧﻲ‪ :‬ﺗﺼﺤﯿﺢ اﻟﻔﮭﻢ‬

‫ﺗﻘﺪﻡ ﺃﻥ ﻗﻠﻨﺎ‪ :‬ﺇﻥ ﺗﺼﺤﻴﺢ ﺍﻟﺘﺼﻮﺭ ﻟﻪ ﺭﻛﻨﺎﻥ‪ :‬ﺍﻷﻭﻝ‪ :‬ﺗﺼﺤﻴﺢ ﺍﻟﻨﻘﻞ‪ ،‬ﻭﺍﻟﺜﺎﱐ‪ :‬ﺗﺼﺤﻴﺢ ﺍﻟﻔﻬﻢ ﻟـﺬﻟﻚ‬
‫ﺍﻟﻨﻘﻞ‪ ،‬ﻭﺍﻟﻜﻼﻡ ﺍﻟﺴﺎﺑﻖ ﻛﺎﻥ ﻋﻦ ﺗﺼﺤﻴﺢ ﺍﻟﻨﻘﻞ‪ ،‬ﻭﻫﺬﺍ ﺃﻭﺍﻥ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﻟﺮﻛﻦ ﺍﻟﺜﺎﱐ ﻭﻫﻮ)ﺗﺼـﺤﻴﺢ‬
‫ﺍﻟﻔﻬﻢ( ﺿﻤﻦ ﺍﻟﻔﺮﻭﻉ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬

‫اﻟﻔﺮع اﻷول‪ :‬ﺗﺼﺤﯿﺢ اﻟﻔﮭﻢ ﻋﻦ اﻵﺧﺮ ﻓﺮض‬

‫ﺇﻥ ﻓﻬﻢ ﺍﻵﺧﺮ ﻛﻤﺎ ﻳﻘﺼﺪ ﻭﻳﺮﻳﺪ ﻻ ﻛﻤﺎ ﻧﺮﻳﺪ‪ ،‬ﻟﻴﺲ ﻫﻮ ﻧﺎﻓﻠﺔ ﻣﻦ ﺍﻟﻘﻮﻝ ﺑﻞ ﻫﻮ ﺣﻖ ﻭﺍﺟﺐ ﺳـﻮﺍﺀ‬
‫ﻛﺎﻥ ﺍﻵﺧﺮ ﻛﺎﻓﺮﺍ ﺃﻡ ﻣﺴﻠﻤﺎ ﺳﻨﻴﺎ ﺃﻡ ﺷﻴﻌﻴﺎ ﺳﻠﻔﻴﺎ ﺃﻡ ﺻﻮﻓﻴﺎ ﺣﻨﺒﻠﻴﺎ ﺃﻡ ﺃﺷﻌﺮﻳﺎ ‪..‬ﺇﱁ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﺣﺎﻣـﺪ‬
‫ﺍﻟﻐﺰﺍﱄ ﰲ ﻛﺘﺎﺑﻪ ﺍﳌﻨﻘﺬ ﻣﻦ ﺍﻟﻀﻼﻝ ﺹ‪) :٤١‬ﻟﻘﺪ ﻋﻠﻤﺖ ﺃﻥ ﺭﺩ ﺍﳌﺬﻫﺐ ﻗﺒﻞ ﻓﻬﻤﻪ ﻭﺍﻻﻃﻼﻉ ﻋﻠـﻰ‬
‫ﻛﻨﻬﻪ ﺭﻣﻲ ﰲ ﻋﻤﺎﻳﺔ(ﺍﻩ‬
‫ﻭﰲ ﺟﺎﻣﻊ ﺑﻴﺎﻥ ﺍﻟﻌﻠﻢ ﻭﻓﻀﻠﻪ ﻻﺑﻦ ﻋﺒﺪ ﺍﻟﱪ ‪ ٤١٥/ ٣‬ﻭﳓﻮﻩ ﰲ ﺍﻻﻧﺘﻘﺎﺀ ﻟﻪ ﺹ‪) :١٧٨‬ﻭﳑﺎ ﻧﻘﻢ ﻋﻠﻰ ﺍﺑﻦ‬
‫ﻣﻌﲔ ﻭﻋﻴﺐ ﺑﻪ ﺃﻳﻀﺎ ﻗﻮﻟﻪ ﰲ ﺍﻟﺸﺎﻓﻌﻲ‪ :‬ﺇﻧﻪ ﻟﻴﺲ ﺑﺜﻘﺔ!‪ ،‬ﻭﻗﻴﻞ ﻷﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪ :‬ﺇﻥ ﳛﲕ ﺑﻦ ﻣﻌﲔ ﻳﺘﻜﻠﻢ‬
‫ﰲ ﺍﻟﺸﺎﻓﻌﻲ ﻓﻘﺎﻝ ﺃﲪﺪ ‪ :‬ﻭﻣﻦ ﺃﻳﻦ ﻳﻌﺮﻑ ﳛﲕ ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﻫﻮ ﻻ ﻳﻌﺮﻑ ﺍﻟﺸﺎﻓﻌﻲ ﻭﻻ ﻳﻌﺮﻑ ﻣﺎ ﻳﻘﻮﻝ‬
‫ﺍﻟﺸﺎﻓﻌﻲ؟ ﺃﻭ ﳓﻮ ﻫﺬﺍ‪ ،‬ﻭﻣﻦ ﺟﻬﻞ ﺷﻴﺌﺎ ﻋﺎﺩﺍﻩ‬
‫ﻗﺎﻝ ﺃﺑﻮ ﻋﻤﺮ‪ :‬ﺻﺪﻕ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﺭﲪﻪ ﺍﷲ‪ ،‬ﺇﻥ ﺍﺑﻦ ﻣﻌﲔ ﻛﺎﻥ ﻻ ﻳﻌﺮﻑ ﻣﺎ ﻳﻘﻮﻝ ﺍﻟﺸﺎﻓﻌﻲ ﺭﲪـﻪ‬
‫ﺍﷲ‪ ،‬ﻭﻗﺪ ﺣﻜﻲ ﻋﻦ ﺍﺑﻦ ﻣﻌﲔ ﺃﻧﻪ ﺳﺌﻞ ﻋﻦ ﻣﺴﺄﻟﺔ ﻣﻦ ﺍﻟﺘﻴﻤﻢ ﻓﻠﻢ ﻳﻌﺮﻓﻬﺎ ( ﺍﻩ‬

‫‪ (١٨‬ﻷﻫﻞ ﺍﻟﻌﻠﻢ ﰲ ﺍﺑﻦ ﻋﺮﰊ ﺃﻗﻮﺍﻝ‪ :‬ﻓﻤﻨﻬﻢ ﻣﻦ ﻳﺮﻯ ﻛﻔﺮﻩ ﻟﻈﺎﻫﺮ ﺃﻗﻮﺍﻝ ﻟﻪ ﰲ ﺍﻟﻔﺼﻮﺹ‪ ،‬ﻭﻗﺪ ﺃﻟﻒ ﺍﻟﺒﻘﺎﻋﻲ ﺭﺳﺎﻟﺔ‬
‫ﲰﺎﻫﺎ‪) :‬ﺗﻨﺒﻴﻪ ﺍﻟﻐﱯ ﺇﱃ ﺗﻜﻔﲑ ﺍﺑﻦ ﻋﺮﰊ(‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﺮﻯ ﻭﻻﻳﺘﻪ ﻟﺸﻬﺎﺩﺓ ﺍﻟﻜﺜﲑﻳﻦ ﻟﻪ ﺑﺬﻟﻚ ﻣﻦ ﺃﻫﻞ ﻋﺼﺮﻩ ﻓﻤﻦ‬
‫ﺑﻌﺪﻫﻢ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﺃﻣﺎ ﺗﻠﻚ ﺍﻟﻨﺼﻮﺹ ﺍﻟﱵ ﰲ ﺍﻟﻔﺼﻮﺹ ﻓﻬﻲ ﺇﻣﺎ ﻣﺪﺳﻮﺳﺔ ﻭﺇﻣﺎ ﳍﺎ ﻣﻌﲎ ﻏﲑ ﻇﺎﻫﺮﻫﺎ ﰒ ﺫﻛﺮﻭﺍ ﳍﺎ ﻣﻌﺎﻥ‬
‫ﻏﲑ ﺍﻟﻈﺎﻫﺮ‪ ،‬ﻭﻟﻠﺴﻴﻮﻃﻲ ﺭﺳﺎﻟﺔ ﰲ ﺫﻟﻚ ﲰﺎﻫﺎ‪) :‬ﺗﻨﺒﺄﺓ ﺍﻟﻐﱯ ﺑﺘﱪﺃﺓ ﺍﺑﻦ ﻋﺮﰊ(‪ ،‬ﻭﻣﻨﻬﻢ ﺗﻮﻗﻒ ﰲ ﺃﻣﺮﻩ ﻓﻼ ﻳﻘﻮﻝ ﺑﻮﻻﻳﺘﻪ‬
‫ﻭﻻ ﻛﻔﺮﻩ ﻭﻳﻜﻞ ﺃﻣﺮﻩ ﺇﱃ ﺍﷲ‪ ،‬ﻭﻣﻦ ﻳﺮﻯ ﻭﻻﻳﺘﻪ‪ :‬ﻣﻨﻬﻢ ﻣﻦ ﳛﺮﻡ ﺍﻟﻘﺮﺍﺀﺓ ﰲ ﻛﺘﺒﻪ ﻭﻣﻨﻬﻢ ﻣﻦ ﻻ ﳛﺮﻣﻬﺎ‪ ،‬ﻭﻻﺑﻦ ﻋﺮﰊ‬
‫ﺗﺮﲨﺔ ﻣﻄﻮﻟﺔ ﰲ ﺷﺬﺭﺍﺕ ﺍﻟﺬﻫﺐ ﻻﺑﻦ ﺍﻟﻌﻤﺎﺩ ﺍﳊﻨﺒﻠﻲ ﺫﻛﺮ ﻓﻴﻬﺎ ﺃﻗﻮﺍﻝ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻓﻴﻪ‪.‬‬

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 ‫ﻭﺃﺣﻴﺎﻧﺎ ﻗﺪ ﻳ‪‬ﺸ‪‬ﻜ‪‬ﻞ ﻋﻠﻴﻨﺎ ﺑﻌﺾ ﻛﻼﻡ ﺍﻵﺧﺮ ﻓﻼ ﻧﻔﻬﻤﻪ‪ ،‬ﺃﻭ ﻳﻜﻮﻥ ﳏﺘﻤﻼ ﻟﻌﺪﺓ ﻭﺟﻮﻩ ﻓﻴﺠﺐ ﻋﻠﻴﻨﺎ ﺣﻴﻨﺌﺬ‬
‫ﻣﺮﺍﺟﻌﺘﻪ ﻫﻮ ﻟﻔﻬﻢ ﻛﻼﻣﻪ ﺍﳌﺸﻜﻞ ﻋﻠﻰ ﺣﺴﺐ ﻣﺎ ﻳﺮﻳﺪ ﻫﻮ‪ ،‬ﻭﻻ ﻧﻔﺴﺮﻩ ﲝﺴﺐ ﻣﺎ ‪‬ﻮﻯ ﳓﻦ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ‬
‫ﺍﻟﻮﺯﻳﺮ ﰲ ﺇﻳﺜﺎﺭ ﺍﳊﻖ ﺹ‪) :٤٠٤‬ﻗﺪ ﻳﺪﻕ ﻣﺮﺍﺩ ﺍﳌﺨﺎﻟﻒ ﻭﳜﻔﻲ ﺟﺪﺍ ﻭﳛﺘﻤﻞ ﺍﻟﻮﻗﻒ ﻓﻴﻔﺴـﺮ ﲟـﺎ ﱂ‬
‫ﻳﻘﺼﺪﻩ ‪ ...‬ﻭﻛﻢ ﻳ‪‬ﺨﺘﻠﻒ ﺃﺗﺒﺎﻉ ﺍﻟﻌﺎﱂ ﰲ ﻛﺜﲑ ﻣﻦ ﻣﻘﺎﺻﺪﻩ ﻭﻳﻠﺰﻡ ﻣﺎ ﱂ ﻳﻘﺼﺪﻩ‪،‬ﻛﻤﺎ ﳜﹸﺘﻠﻒ ﰲ ﻛـﺜﲑ‬
‫ﻣﻦ ﺍﻵﻳﺎﺕ ﻭﺍﻷﺣﺎﺩﻳﺚ‪ ...‬ﻓﺈﺫﺍ ﺗﻘﺮﺭ ﻫﺬﺍ ﻓﻤﻦ ﺍﻟﻌﺠﺐ ﺗﻜﻔﲑ ﻛﺜﲑ ﳑﻦ ﱂ ﻳﺮﺳﺦ ﰲ ﺍﻟﻌﻠﻢ ﻟﻜﺜﲑ ﻣـﻦ‬
‫ﺍﻟﻌﻠﻤﺎﺀ ﻭﻣﺎ ﺩﺭﻭﺍ ﺣﻘﻴﻘﺔ ﻣﺬﺍﻫﺒﻬﻢ‪ ،‬ﻭﻫﺬﻩ ﻫﺬﻩ! ﻭﻣﺎ ﻳﻌﻘﻠﻬﺎ ﺇﻻ ﺍﻟﻌﺎﳌﻮﻥ(ﺍﻩ‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻜﻼﻡ ﳛﺘﻤﻞ ﻣﻌﲎ ﺣﺴﻨﺎ ﻭﻣﻌﲎ ﻗﺒﻴﺤﺎ ﻓﺎﻟﻮﺍﺟﺐ ﻫﻮ ﲪﻞ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﺃﺣﺴﻦ ﺍﶈﺎﻣﻞ ﻣـﺎ‬
‫ﺃﻣﻜﻦ ﻣﺎ ﱂ ﻳﻔﺼﺢ ﺍﳌﺘﻜﻠﻢ ﻋﻦ ﺍﳌﻌﲎ ﺍﻟﻘﺒﻴﺢ‪ ،‬ﺭﻭﻯ ﺍﺑﻦ ﻋﺴﺎﻛﺮ ﰲ ﺗﺎﺭﳜﻪ ‪ ٣٥٩/٤٤‬ﺑﺴـﻨﺪﻩ‪ :‬ﻋـﻦ‬
‫ﻋﻜﺮﻣﺔ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ‪) :‬ﻻ ﺗﻈﻨﻦ ﺑﻜﻠﻤﺔ ﺧﺮﺟﺖ ﻣﻦ ﺃﺧﻴﻚ ﺳﻮﺀﺍ ﻭﺃﻧﺖ ﲡﺪ ﳍﺎ ﰲ ﺍﳋﲑ‬
‫ﻣﺪﺧﻼ‪ ،‬ﻭﺿﻊ ﺃﻣﺮ ﺃﺧﻴﻚ ﻋﻠﻰ ﺃﺣﺴﻨﻪ ﺣﱴ ﻳﺄﺗﻴﻚ ﻣﻨﻪ ﻣﺎ ﻳﻐﻠﺒﻚ(ﺍﻩ‬

‫اﻟﻔﺮع اﻟﺜﺎﻧﻲ ‪ :‬ﻧﻤﺎذج ﻣﻦ اﻟﻔﮭﻢ اﻟﺨﺎﻃﺊ‬

‫ﻣﺎ ﺃﻛﺜﺮ ﺍﻟﻔﻬﻮﻡ ﺍﳋﺎﻃﺌﺔ ﻟﻜﻼﻡ ﺍﻵﺧﺮﻳﻦ ﺳﻮﺍﺀ ﰲ ﺍﻷﺷﺨﺎﺹ ﺃﻭ ﰲ ﺍﻟﻄﻮﺍﺋﻒ‪ ،‬ﻭﻫﺬﻩ ﳕﺎﺫﺝ ﰲ ﻋﺪﻡ ﻓﻬﻢ‬
‫ﺍﻵﺧﺮ ﻛﻤﺎ ﻳﺮﻳﺪ‪:‬‬

‫اﻟﻤﺴﺄﻟﺔ اﻷوﻟﻰ ‪ :‬ﻧﻤﺎذج ﻓﻲ اﻷﺷﺨﺎص‬

‫اﻹﻣﺎم اﺑﻦ ﺣﺒﺎن‪:‬‬
‫ﻓﻬﻢ ﺑﻌﻀﻬﻢ ﻣﻦ ﻗﻮﻝ ﺍﺑﻦ ﺣﺒﺎﻥ‪ ) :‬ﺍﻟﻨﺒﻮﺓ ﻫﻲ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻌﻤﻞ ( ﺃﻧﻪ ﻳﻘﻮﻝ ﺇﻥ ﺍﻟﻨﺒﻮﺓ ﻣﻜﺘﺴﺒﺔ ﻭﱂ ﻳﻜﺘﻔـﻮﺍ‬
‫ﺑﺬﻟﻚ ﺍﻟﻔﻬﻢ ﺑﻞ ﻛﻔﺮﻭﻩ ﻷﺟﻞ ﻓﻬﻤﻬﻢ ﺫﺍﻙ ﻭﺍﺳﺘﺒﺎﺣﻮﺍ ﺩﻣﻪ ﻓﻔﻲ ﺳﲑ ﺍﻟﻨﺒﻼﺀ ﺃﻳﻀﺎ ‪) :٩٦/١٦‬ﻗﺎﻝ ﺃﺑـﻮ‬
‫ﺇﲰﺎﻋﻴﻞ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﳏﻤﺪ ﺍﻷﻧﺼﺎﺭﻱ ﻣﺆﻟﻒ ﻛﺘﺎﺏ ) ﺫﻡ ﺍﻟﻜﻼﻡ (‪ :‬ﲰﻌﺖ ﻋﺒﺪ ﺍﻟﺼﻤﺪ ﺑﻦ ﳏﻤﺪ ﺑـﻦ‬
‫ﳏﻤﺪ‪ ،‬ﲰﻌﺖ ﺃﰊ ﻳﻘﻮﻝ‪ :‬ﺃﻧﻜﺮﻭﺍ ﻋﻠﻰ ﺃﰊ ﺣﺎﰎ ﺑﻦ ﺣﺒﺎﻥ ﻗﻮﻟﻪ‪ ) :‬ﺍﻟﻨﺒﻮﺓ‪ :‬ﺍﻟﻌﻠﻢ ﻭﺍﻟﻌﻤﻞ (‪ ،‬ﻓﺤﻜﻤـﻮﺍ‬
‫ﻋﻠﻴﻪ ﺑﺎﻟﺰﻧﺪﻗﺔ ﻭﻫﺠﺮ ﻭﻛﺘﺐ ﻓﻴﻪ ﺇﱃ ﺍﳋﻠﻴﻔﺔ‪ ،‬ﻓﻜﺘﺐ ﺑﻘﺘﻠﻪ‪.‬‬
‫ﻗﻠﺖ ] ﺍﻟﻘﺎﺋﻞ ﻫﻮ ﺍﻟﺬﻫﱯ [‪ :‬ﻫﺬﻩ ﺣﻜﺎﻳﺔ ﻏﺮﻳﺒﺔ‪ ،‬ﻭﺍﺑﻦ ﺣﺒﺎﻥ ﻣﻦ ﻛﺒﺎﺭ ﺍﻷﺋﻤﺔ‪ ،‬ﻭﻟﺴﻨﺎ ﻧـﺪﻋﻲ ﻓﻴـﻪ‬
‫ﺍﻟﻌﺼﻤﺔ ﻣﻦ ﺍﳋﻄﺄ‪ ،‬ﻟﻜﻦ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺍﻟﱵ ﺃﻃﻠﻘﻬﺎ‪ ،‬ﻗﺪ ﻳﻄﻠﻘﻬﺎ ﺍﳌﺴﻠﻢ‪ ،‬ﻭﻳﻄﻠﻘﻬﺎ ﺍﻟﺰﻧﺪﻳﻖ ﺍﻟﻔﻴﻠﺴﻮﻑ‪،‬‬
‫ﻓﺈﻃﻼﻕ ﺍﳌﺴﻠﻢ ﳍﺎ ﻻ ﻳﻨﺒﻐﻲ‪ ،‬ﻟﻜﻦ ﻳﻌﺘﺬﺭ ﻋﻨﻪ‬
‫ﻓﻨﻘﻮﻝ‪:‬ﱂ ﻳﺮﺩ ﺣﺼﺮ ﺍﳌﺒﺘﺪﺃ ﰲ ﺍﳋﱪ‪ ،‬ﻭﻧﻈﲑ ﺫﻟﻚ ﻗﻮﻟﻪ ‪ -‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ‪) :-‬ﺍﳊﺞ ﻋﺮﻓﺔ( ﻭﻣﻌﻠﻮﻡ‬
‫ﺃﻥ ﺍﳊﺎﺝ ﻻ ﻳﺼﲑ ﲟﺠﺮﺩ ﺍﻟﻮﻗﻮﻑ ﺑﻌﺮﻓﺔ ﺣﺎﺟﺎ‪ ،‬ﺑﻞ ﺑﻘﻲ ﻋﻠﻴﻪ ﻓﺮﻭﺽ ﻭﻭﺍﺟﺒﺎﺕ‪ ،‬ﻭﺇﳕﺎ ﺫﻛﺮ ﻣﻬﻢ ﺍﳊﺞ‪.‬‬
‫ﻭﻛﺬﺍ ﻫﺬﺍ ﺫﻛﺮ ﻣﻬﻢ ﺍﻟﻨﺒﻮﺓ ﺇﺫ ﻣﻦ ﺃﻛﻤﻞ ﺻﻔﺎﺕ ﺍﻟﻨﱯ ﻛﻤﺎﻝ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻌﻤﻞ‪ ،‬ﻓﻼ ﻳﻜﻮﻥ ﺃﺣﺪ ﻧﺒﻴـﺎ ﺇﻻ‬

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 ‫ﺑﻮﺟﻮﺩﳘﺎ‪ ،‬ﻭﻟﻴﺲ ﻛﻞ ﻣﻦ ﺑﺮ‪‬ﺯ ﻓﻴﻬﻤﺎ ﻧﺒﻴﺎ ﻷﻥ ﺍﻟﻨﺒﻮﺓ ﻣﻮﻫﺒﺔ ﻣﻦ ﺍﳊﻖ ﺗﻌﺎﱃ ﻻ ﺣﻴﻠﺔ ﻟﻠﻌﺒﺪ ﰲ ﺍﻛﺘﺴـﺎ‪‬ﺎ‬
‫ﺑﻞ ‪‬ﺎ ﻳﺘﻮﻟﺪ ﺍﻟﻌﻠﻢ ﺍﻟﻠﺪﱐ ﻭﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻔﻴﻠﺴﻮﻑ ﻓﻴﻘﻮﻝ ﺍﻟﻨﺒﻮﺓ ﻣﻜﺘﺴﺒﺔ ﻳﻨﺘﺠﻬﺎ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻌﻤﻞ‬
‫ﻓﻬﺬﺍ ﻛﻔﺮ ﻭﻻ ﻳﺮﻳﺪﻩ ﺃﺑﻮ ﺣﺎﰎ ﺃﺻﻼ ﻭﺣﺎﺷﺎﻩ(ﺍﻩ‬

‫اﻟﺬھﺒﻲ واﻟﻤﻘﺒﻠﻲ واﻟﺼﻨﻌﺎﻧﻲ‪:‬‬

‫ﺍﺗ‪‬ﻬﹺﻢ‪ ‬ﺍﻟﺬﻫﱯ‪ ‬ﺑﺎﻟﻨﺼﺐ ﻣﻦ ﻗ‪‬ﺒ‪‬ﻞ ﺍﻟﺼﻨﻌﺎﱐ ﰲ ﺷﺮﺡ ﺍﻟﺘﺤﻔﺔ ﺍﻟﻌﻠﻮﻳﺔ ﺹ‪١٦٤‬ﻭﻣﻦ ﻗ‪‬ﺒ‪‬ﻞ ﺍﳌﻘﺒﻠـﻲ ﰲ ﺍﻷﺭﻭﺍﺡ‬
‫ﺍﻟﻨﻮﺍﻓﺦ ﺹ‪ ،٣٩٦‬ﻭﻓﹶﻬﹺﻤ‪‬ﺎ ﺫﻟﻚ ﻣﻦ ﻛﻠﻤﺔ ﻗﺎﳍﺎ ﺍﻟﺬﻫﱯ ﰲ ﺣﻖ ﺳﻴﺪﻧﺎ ﺍﳊﺴﲔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻓﻘﺪ ﻗﺎﻝ‬
‫ﺍﻟﺬﻫﱯ ﻋﻦ ﺍﳊﺴﲔ ﺑﻦ ﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪) :‬ﺃﻧﻒ ﻣﻦ ﺍﻟﺒﻴﻌﺔ ﻟﻴﺰﻳﺪ ﻭﻛﺎﺗﺒﻪ ﺃﻫﻞ ﺍﻟﻜﻮﻓﺔ ﻓﺎﻏﺘﺮ ﻭﰲ‬
‫ﻗﺼﺘﻪ ﻃﻮﻝ(ﺍﻩ‬
‫ﻭﻻ ﺷﻚ ﺃﻥ ﺍﻟﺬﻫﱯ ﺑﺮﻱﺀ ﻣﻦ ﺍﻟﻨﺼﺐ‪ ،‬ﻟﻜﻦ ﻻ ﺷﻚ ﺃﻳﻀﺎ ﺃﻥ ﻟﻠﺒﻴﺌﺔ ﺍﻟﺸﺎﻣﻴﺔ ﺩﻭﺭﺍ ﰲ ﻃﺮﻳﻘﺔ ﻛﻼﻣﻪ ﻋﻦ‬
‫ﺍﳊﺴﲔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ ،‬ﻭﺍﻹﻧﺴﺎﻥ ﺍﺑﻦ ﺑﻴﺌﺘﻪ ﺇﻻ ﺍﻟﻌﺰﻳﺰ ﺍﻟﻨﺎﺩﺭ‪ ،‬ﻭﺫﻟﻚ ﺍﻟﻌﺰﻳﺰ ﺍﻟﻨﺎﺩﺭ ﻣﻦ ﺍﻟﻨﺎﺩﺭ ﺃﻥ ﻳﺘﺤـﺮﺭ‬
‫ﺍﻟﺘﺤﺮﺭ ﺍﻟﺘﺎﻡ ﻣﻦ ﺑﻴﺌﺘﻪ ﺑﻞ ﺍﻟﻐﺎﻟﺐ ﺑﻘﺎﺀ ﺍﻟﺮﻭﺍﺳﺐ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﺬﻫﱯ ﻧﻔﺴﻪ ﰲ ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ ‪:١٢٨/٣‬‬
‫)ﻭﺧﻠﹾﻒ‪ ‬ﻣﻌﺎﻭﻳﺔ ﺧﻠﻖ‪ ‬ﻛﺜﲑ ﳛﺒﻮﻧﻪ ﻭﻳﺘﻐﺎﻟﻮﻥ ﻓﻴﻪ ﻭﻳﻔﻀﻠﻮﻧﻪ‪ ،‬ﺇﻣﺎ ﻗﺪ ﻣﻠﻜﻬﻢ ﺑﺎﻟﻜﺮﻡ ﻭﺍﳊﻠﻢ ﻭﺍﻟﻌﻄﺎﺀ‪ ،‬ﻭﺇﻣﺎ‬
‫ﻗﺪ ﻭﻟﺪﻭﺍ ﰲ ﺍﻟﺸﺎﻡ ﻋﻠﻰ ﺣﺒﻪ ﻭﺗﺮﰉ ﺃﻭﻻﺩﻫﻢ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻭﻓﻴﻬﻢ ﲨﺎﻋﺔ ﻳﺴﲑﺓ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻭﻋـﺪﺩ‬
‫ﻛﺜﲑ ﻣﻦ ﺍﻟﺘﺎﺑﻌﲔ ﻭﺍﻟﻔﻀﻼﺀ ﻭﺣﺎﺭﺑﻮﺍ ﻣﻌﻪ ﺃﻫﻞ ﺍﻟﻌﺮﺍﻕ ﻭﻧﺸﺆﻭﺍ ﻋﻠﻰ ﺍﻟﻨﺼﺐ ﻧﻌﻮﺫ ﺑﺎﷲ ﻣﻦ ﺍﳍﻮﻯ‬
‫ﻛﻤﺎ ﻗﺪ ﻧﺸﺄ ﺟﻴﺶ ﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻭﺭﻋﻴﺘﻪ ‪ -‬ﺇﻻ ﺍﳋﻮﺍﺭﺝ ﻣﻨﻬﻢ ‪ -‬ﻋﻠﻰ ﺣﺒﻪ ﻭﺍﻟﻘﻴﺎﻡ ﻣﻌﻪ ﻭﺑﻐـﺾ‬
‫ﻣﻦ ﺑﻐﻰ ﻋﻠﻴﻪ ﻭﺍﻟﺘﱪﻱ ﻣﻨﻬﻢ ﻭﻏﻼ ﺧﻠﻖ ﻣﻨﻬﻢ ﰲ ﺍﻟﺘﺸﻴﻊ‪ ،‬ﻓﺒﺎﷲ ﻛﻴﻒ ﻳﻜﻮﻥ ﺣﺎﻝ ﻣﻦ ﻧﺸﺄ ﰲ ﺇﻗﻠﻴﻢ ﻻ‬
‫ﻳﻜﺎﺩ ﻳﺸﺎﻫ‪‬ﺪ ﻓﻴﻪ ﺇﻻ ﻏﺎﻟﻴﺎ ﰲ ﺍﳊﺐ ﻣﻔﺮﻃﺎ ﰲ ﺍﻟﺒﻐﺾ؟ ﻭﻣﻦ ﺃﻳﻦ ﻳﻘﻊ ﻟﻪ ﺍﻹﻧﺼـﺎﻑ ﻭﺍﻻﻋﺘـﺪﺍﻝ؟!(‬
‫ﺍﻧﺘﻬﻰ ﻛﻼﻡ ﺍﻟﺬﻫﱯ‬

‫اﻟﻤﺴﺄﻟﺔ اﻟﺜﺎﻧﯿﺔ ‪ :‬ﻧﻤﺎذج ﻓﻲ اﻟﻄﻮاﺋﻒ‬

‫اﻟﻨﻤﻮذج اﻷول ‪ :‬أھﻞ اﻟﺤﺪﯾﺚ واﻷﺷﺎﻋﺮة واﻟﻤﺎﺗﺮﯾﺪﯾﺔ‬

‫ﻳﻨﺴﺐ ﺍﳌﻌﺘﺰﻟﺔﹸ ﻭﺍﻟﺰﻳﺪﻳﺔﹸ ﺇﱃ ﺍﻷﺷﺎﻋﺮﺓ ﻭﺃﻫﻞ ﺍﳊﺪﻳﺚ ﻭﺍﳌﺎﺗﺮﻳﺪﻳﺔ ﺍﻟﻘﻮﻝﹶ ﺑﺎﳉﱪ ﻷ‪‬ﻢ ﻳﻘﻮﻟﻮﻥ ﲞﻠﻖ ﺃﻓﻌﺎﻝ‬
‫ﺍﻟﻌﺒﺎﺩ ﻓﻬﺬﺍ ﺃﲪﺪ ﺑﻦ ﳛﻲ ﺍﳌﺮﺗﻀﻰ ﺍﻟﺰﻳﺪﻱ ﰲ ﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ ‪ ٤٢/١‬ﻳﻘﻮﻝ‪) :‬ﺍ‪‬ﱪﺓ( ﻳﺴـﻤﻮﻥ ﳎـﱪﺓ‪،‬‬
‫ﻭﻗﺪﺭﻳﺔ‪ ،‬ﻭﳎﱪﻳﺔ‪ ،‬ﻭﻻ ﻳﺮﺿﻮﻥ ﺃﻳ‪‬ﻬﺎ ﺑﻞ ﻳﺘﺴﻤﻮﻥ ﺑﺎﻟﺴﻨﻴﺔ ﻭﳚﻤﻊ ﻣﺬﻫﺒﻬﻢ‪ :‬ﺍﻟﻘﻮﻝ ﲞﻠﻖ ﺍﻷﻓﻌﺎﻝ‪ ،‬ﻭﺇﺭﺍﺩﺓ‬

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 ‫ﺍﳌﻌﺎﺻﻲ‪ ،‬ﻭﺗﻌﺬﻳﺐ ﻣﻦ ﻳﺸﺎﺀ ﺑﻐﲑ ﺫﻧﺐ‪ ،‬ﻭﺃﻥ ﻓﻌﻠﻪ ﺗﻌﺎﱃ ﻻ ﻟﻐﺮﺽ‪ ،‬ﻭﺃﻧﻪ ﻻ ﻳﻘﺒﺢ ﻣﻨﻪ ﺷﻲﺀ‪ ،‬ﻭﺃﻥ ﺍﻟﻘﺒﺎﺋﺢ‬
‫ﺑﻘﻀﺎﺋﻪ ﻭﻗﺪﺭﻩ ﺇﱃ ﻏﲑ ﺫﻟﻚ(ﺍﻩ‬
‫ﰒ ﺫﻛﺮ ﰲ ﺝ‪/١‬ﺹ‪ ٤٩‬ﻭﰲ ﻏﲑﻣﺎ ﻣﻮﺿﻊ ﻣﻦ ﻛﺘﺎﺑﻪ‪ :‬ﺃﻥ ﺍﻷﺷﺎﻋﺮﺓ ﻣﻦ ﻓﺮﻕ ﺍ‪‬ﱪﺓ‪ ،‬ﻭﻣﻦ ﺍﻟﻌﺠـﺐ ﺃﻥ‬
‫ﳛﻲ ﺑﻦ ﲪﺰﺓ ﺍﻟﺰﻳﺪﻱ ﻣﻊ ﺍﺷﺘﻬﺎﺭﻩ ﺑﺎﻻﻋﺘﺪﺍﻝ ﻭﺳﻌﺔ ﺍﻻﻃﻼﻉ ﻳﻘﻮﻝ ﻋﻦ ﺍﻷﺷﺎﻋﺮﺓ ﺇ‪‬ﻢ ﺟﱪﻳﺔ ﻭﺫﻟﻚ ﰲ‬
‫ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﻮﺍﺯﻋﺔ ﰲ ﺹ‪ ٢٦٧‬ﺑﺘﺤﻘﻴﻖ ﺷﻴﺨﻨﺎ ﻣﻘﺒﻞ ﺍﻟﻮﺍﺩﻋﻲ‬
‫ﻭﰲ ﺷﺮﺡ ﺍﻷﺳﺎﺱ ﺍﻟﻜﺒﲑ ﻟﻠﺸﺮﰲ ‪ ) :١٤٣/١‬ﻭﺃﻣﺎ ﺍﳊﺸﻮﻳﺔ‪ ...‬ﻭﺃﲨﻌﻮﺍ ﻋﻠﻰ ﺍﳉﱪ ﻭﺍﻟﺘﺸﺒﻴﻪ ﻭﺟﺴﻤﻮﺍ‬
‫ﻭﺻﻮﺭﻭﺍ ﻭﻗﺎﻟﻮﺍ ﺑﺎﻷﻋﻀﺎﺀ ﻭﻗﺪﻡ ﻣﺎ ﺑﲔ ﺍﻟﺪﻓﺘﲔ !!! ﻭﻳﺴﻤﻮﻥ ﺃﻧﻔﺴﻬﻢ ﺑﺄﺻﺤﺎﺏ ﺍﳊﺪﻳﺚ ﻭﺃ‪‬ﻢ ﺃﻫﻞ‬
‫ﺍﻟﺴﻨﺔ‪ ...‬ﻭﻣﻦ ﺭﺟﺎﳍﻢ ﺍﻟﻜﺮﺍﺑﻴﺴﻲ ﻭﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﻭﺩﺍﻭﺩ ﻭﻏﲑﻫﻢ(ﺍﻩ‬
‫ﻭﻟﻨﺪﻉ ﺍﳉﻮﺍﺏ ﻋﻦ ﺫﻟﻚ ﻻﺑﻦ ﺍﻟﻮﺯﻳﺮ ﺍﻟﻴﻤﺎﱐ ﻓﻬﻮ ﻟﻴﺲ ﺑﺄﺷﻌﺮﻱ ﻭﻻ ﺣﻨﺒﻠﻲ ﻟﻜﻦ ﺍﻹﻧﺼـﺎﻑ ﺩﻋـﺎﺓ‬
‫ﻟﻠﺪﻓﺎﻉ ﻋﻨﻬﻢ ﻗﺎﻝ ﺭﲪﻪ ﺍﷲ ﰲ ﺍﻟﺮﻭﺽ ﺍﻟﺒﺎﺳﻢ ‪ ١٥٨/١‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪) :‬ﺍ‪‬ﺒ‪‬ﺮﺓ( ﺃﺭﺍﺩ ‪‬ﻢ ﻣﻦ ﻟﻴﺲ ﲜﱪﻱ‪‬‬
‫ﻣﻦ ﺍﻷﺷﻌﺮﻳﺔ ﻭﺃﻫﻞ ﺍﳊﺪﻳﺚ‪( ...‬ﺍﻩ‪ ،‬ﰒ ﺫﻛﺮ ﺍﺑﻦ ﺍﻟﻮﺯﻳﺮ ﻭﺟﻮﻫﺎ ﰲ ﺍﳉﻮﺍﺏ ﻋﻤﻦ ﺍ‪‬ﻤﻬﻢ ﺑﺎﳉﱪ ﻧﺬﻛﺮ‬
‫ﻣﻨﻬﺎ ﺍﻟﻮﺟﻬﲔ ﺍﻷﻭﻝ ﻭﺍﻟﺜﺎﱐ‪:‬‬
‫ﺍﻟﻮﺟﻪ ﺍﻷﻭ‪‬ﻝ‪ :‬ﺃﻧ‪‬ﺎ ﻗﺪ ﺑﻴ‪‬ﻨ‪‬ﺎ ﻏﲑ ﻣﺮ‪‬ﺓ ﺃﻥﹼ ﺍﻷﺷﻌﺮﻳﺔ ﻭﺃﻫﻞ ﺍﳊﺪﻳﺚ ﻻ ﻳﻘﻮﻟﻮﻥ ﺑﺎﳉﱪ‪ ،‬ﻭﺑﻴ‪‬ﻨ‪‬ـﺎ ﻧﺼـﻮﺹ‬
‫ﺃﺋﻤﺘﻬﻢ ﻋﻠﻰ ﺛﺒﻮﺕ ﺍﻻﺧﺘﻴﺎﺭ ﻭﻧﻔﻲ ﺍﻹﺟﺒﺎﺭ ﻛﺎﳉﻮﻳﲏ ﻭﺍﳋﻄﹼﺎﰊ ﻭﺍﻟﻨ‪‬ﻮﻭﻱ ﻭﺍﺑﻦ ﺍﳊﺎﺟﺐ‪ ،‬ﻭﻏﲑ ﻭﺍﺣـﺪ‬
‫ﳑ‪‬ﻦ ﻗﺪ‪‬ﻣﻨﺎ ﺫﻛﺮﻩ‪ ،‬ﻭﻫﻢ ﺃﻋﺮﻑ ﲟﺬﺍﻫﺒﻬﻢ ﻣﻦ ﻏﲑﻫﻢ‪ ،‬ﻭﺍﻟﺮ‪‬ﺟﻮﻉ ﺇﻟﻴﻬﻢ ﰲ ﺗﻔﺴﲑ ﻣﻘﺎﺻﺪﻫﻢ ﰲ ﻋﺒﺎﺭﺍ‪‬ﻢ‬
‫ﺃﻭﱃ ﻣﻦ ﺍﻟﺮ‪‬ﺟﻮﻉ ﺇﱃ ﻣﻦ ﻋﺪﺍﻫﻢ؛ ﻭﺇﺫﺍ ﺟﺎﺯ ﺃﻥ ﻳ‪‬ﻨﺴﺐ ﺇﻟﻴﻬﻢ ﻣﺎ ﻫﻢ ﻣﻔﺼﺤﻮﻥ ﺑﺎﻟﱪﺍﺀﺓ ﻣﻨﻪ‪ ،‬ﺟـﺎﺯ ﺃﻥ‬
‫ﻳﻨﺴﺐ ﺇﱃ ﺍﻟﺸ‪‬ﻴﻌﺔ ﻭﺍﳌﻌﺘﺰﻟﺔ ﻣﺜﻞ ﺫﻟﻚ‪ ،‬ﻓﻮﺟﺐ ﺍﻃﹼﺮﺍﺣﻪ ﻭﺍﻟﺮ‪‬ﺟﻮﻉ ﺇﱃ ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ‪ ،‬ﻭﺍﳊﻜﻢ ﲟﺎ‬
‫ﻇﻬﺮ ﻣﻦ ﺃﻫﻞ ﺍﳋﻼﻑ‪.‬‬
‫ﺍﻟﻮﺟﻪ ﺍﻟﺜﹼﺎﱐ‪ :‬ﺃﻥﹼ ﺍﳌﻌﻠﻮﻡ ﺿﺮﻭﺭﺓ ﻣﻦ ﻣﺬﻫﺒﻬﻢ ﺧﻼﻑ ﻣﺎ ﺫﻛﺮﻩ‪ ،‬ﻭﺇﻧ‪‬ﻤﺎ ﺃﻟﺰﻣﺘﻬﻢ ﺫﻟﻚ ﺍﳌﻌﺘﺰﻟﺔ ﳎـﺮ‪‬ﺩ‬
‫ﺇﻟﺰﺍﻡ‪ ،‬ﻛﻤﺎ ﺃﻧ‪‬ﻬﻢ ﺃﻟﺰﻣﻮﺍ ﺍﳌﻌﺘﺰﻟﺔ ﺍﻟﻘﻮﻝ ﺑﺄﻗﺒﺢ ﻣﻦ ﺫﻟﻚ ﰲ ﻛﺜﲑ ﻣﻦ ﻣﺴﺎﺋﻞ ﺍﻟﻜﻼﻡ‪ ،‬ﻭﺍﻟﻔﺮﻳﻘﺎﻥ ﺃﻋﻘﻞ‬
‫ﻣﻦ ﺃﻥ ﻳﺮﺗﻜﺒﻮﺍ ﻣﻦ ﺍﻟﻜﺬﺏ ﺍﳌﻌﻠﻮﻡ ﺑﺎﻟﻀ‪‬ﺮﻭﺭﺓ ﻣﺎ ﺍﺭﺗﻜﺒﻪ ﺍﳌﻌﺘﺮﺽ‪ ،‬ﻓﺈﻥ ﺍﻟﻜﺬﹼﺍﺏ ﺇﻧ‪‬ﻤﺎ ﻏﺮﺿﻪ ﺃﻥ ﻳﻌﺘﻘـﺪ‬
‫ﺻﺤ‪‬ﺔ ﺑﺎﻃﻠﻪ ﻭﺻﺪﻕ ﻛﺬﺑﻪ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﻣﻌﻠﻮﻣﺎﹰ ﺑﺎﻟﻀ‪‬ﺮﻭﺭﺓ ﱂ ﻳﺴﺘﻔﺪ ﺑﻜﺬﺑﻪ ﺇﻻ ﺃﻥ ﻳ‪‬ﻌﻠﻢ ﺃﻧ‪‬ﻪ ﻛﺎﺫﺏ‬
‫ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﺬﻱ ﺟﺮ‪‬ﺃﻩ ﻋﻠﻰ ﻫﺬﺍ ﻛﺮﺍﻫﻴﺘﻪ ﻟﻸﺷﻌﺮﻳﺔ؛ ﻓﻤﺎ ﺃﺻﺎﺏ ﺍﻟﺴ‪‬ﻨ‪‬ﺔ‪ ،‬ﻭﻻ ﻋﻤﻞ ﲟﻘﺘﻀﻰ ﺍﻟﺸ‪‬ﺮﻳﻌﺔ‪،‬‬
‫ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪) :‬ﻭﻻ ﳚﺮﻣﻨ‪‬ﻜﻢ ﺷﻨﺌﺎﻥ ﻗﻮﻡ ﻋﻠﻰ ﺃﻻ ﺗﻌﺪﻟﻮﺍ ﺍﻋﺪﻟﻮﺍ ﻫﻮ ﺃﻗﺮﺏ ﻟﻠﺘ‪‬ﻘﻮﻯ( ﻭﺇﻥ ﻛﺎﻥ ﻗﺎﻝ ﺫﻟﻚ‬
‫ﻃﻤﻌﺎﹰ ﰲ ﺍﻟﺘ‪‬ﻤﻮﻳﻪ ﻋﻠﻰ ﺧﺼﻤﻪ‪ ،‬ﻓﺄﺩﱏ ﺍﻟﻌﻮﺍﻡ ﻳﻌﺮﻑ ﺃﻧ‪‬ﻪ ﻟﻴﺲ ﰲ ﺃﻫﻞ ﺍﻟﻘﺒﻠﺔ ﻣﻦ ﻳﻌﺘﻘـﺪ ﺃﻥﹼ ﺍﷲ ﺗﻌـﺎﱃ‬
‫ﻳﻌﺎﻗﺐ ﺍﳌﻄﻴﻊ ﻭﻳﺜﻴﺐ ﺍﻟﻌﺎﺻﻲ ‪ ( ...‬ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺍﻟﺰﺭﻗﺎﱐ ﰲ ﻣﻨﺎﻫﻞ ﺍﻟﻌﺮﻓﺎﻥ ﰲ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ ﺝ‪/٢‬ﺹ‪) :٣٣ – ٢٩‬ﻭﻧﻌﺘﻘﺪ ﺃﻥ ﻛﻠﺘﺎ ﺍﻟﻄﺎﺋﻔﺘﲔ ﻟـﻮ‬
‫ﺃﻧﺼﺘﺖ ﺇﱃ ﻭﺟﻬﺔ ﻧﻈﺮ ﺻﺎﺣﺒﺘﻬﺎ ﰲ ﻫﺪﻭﺀ ﻭﻧ‪‬ﺼ‪‬ﻔﺔ ﻻﺟﺘﻤﻌﻨﺎ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﻟﱵ ﲡﻤﻊ ﺍﳉﻤﻴﻊ ﻭﻋﻠـﻰ‬

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 ‫ﺍﻹﺳﻼﻡ ﺍﻟﺬﻱ ﻳﺆﻟﻒ ﺑﲔ ﺍﳉﻤﻴﻊ ﻭﻋﻠﻰ ﺍﻻﺣﺘﺮﺍﻡ ﺍﻟﺬﻱ ﳚﺐ ﺃﻥ ﻳﺴﻮﺩ ﺍﳉﻤﻴﻊ‪ ،‬ﻓﺈﻥ ﻟﻜـﻞ ﺷـﺮﻋﺔ‬
‫ﻭﻣﻨﻬﺎﺟﺎ ﰲ ﺣﺪﻭﺩ ﺍﻹﺳﻼﻡ ﻭﺃﺩﻟﺔ ﺍﻹﺳﻼﻡ‬
‫ﻭﻟﻨﻘﻒ ﺑﺮﻫﺔ ﲜﺎﻧﺐ ﻫﺬﺍ ﺍﳌﺜﺎﻝ‪ :‬ﻣﺜﺎﻝ ﺧﻠﻖ ﺍﻷﻓﻌﺎﻝ ﻟﻴﺘﻀﺢ ﺍﳊﺎﻝ ﻭﻟﻨﻘﺲ ﻋﻠﻴﻪ ﺍﻟﻨﻈﺎﺋﺮ ﻭﺍﻷﺷﺒﺎﻩ ﻋﻨـﺪ‬
‫ﺍﻻﺧﺘﻼﻑ ﻭﺍﻻﺷﺘﺒﺎﻩ ﻭﻟﻨﻌﻠﻢ ﺃﻥ ﺍﳌﺘﺨﺎﻟﻔﲔ ﰲ ﺫﻟﻚ ﻣﺎ ﺯﺍﻟﻮﺍ ﻣﻊ ﺧﻼﻓﻬﻢ ﺇﺧﻮﺍﻧﺎ ﻣﺴﻠﻤﲔ ﺗﻈﻠﻬﻢ ﺭﺍﻳﺔ‬
‫ﺍﻟﻘﺮﺁﻥ ﻭﻳﻀﻤﻬﻢ ﻟﻮﺍﺀ ﺍﻹﺳﻼﻡ‬
‫ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﻧﺼﻮﺹ ﻛﺜﲑﺓ ﺗﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﺧﺎﻟﻖ ﻛﻞ ﺷﻲﺀ ﻭﺃﻥ ﻣﺮﺟﻊ ﻛﻞ‬
‫ﺷﻲﺀ ﺇﻟﻴﻪ ﻭﺣﺪﻩ ﻭﺃﻥ ﻫﺪﺍﻳﺔ ﺍﳋﻠﻖ ﻭﺿﻼﳍﻢ ﺑﻴﺪﻩ‪ ...‬ﻭﻳﻈﺎﻫﺮ ﻫﺬﻩ ﺍﻷﺩﻟﺔ ﺍﻟﻨﻘﻠﻴﺔ ﺃﺩﻟﺔ ﺃﺧﺮﻯ ﻋﻘﻠﻴﺔ ﻧﺎﻃﻘﺔ‬
‫ﺑﻮﺣﺪﺍﻧﻴﺔ ﺍﷲ ﰲ ﻛﻞ ﺷﻲﺀ ﻭﺑﺄﻥ ﺍﻟﻌﺒﺪ ﻻ ﻳﻌﻘﻞ ﺃﻥ ﻳﻜﻮﻥ ﺧﺎﻟﻘﺎ ﳌﺎ ﺍﺧﺘﺎﺭﻩ ﻣﻦ ﺃﻓﻌﺎﻟﻪ‪...‬‬
‫ﲜﺎﻧﺐ ﻫﺬﺍ ﺗﻮﺟﺪ ﻧﺼﻮﺹ ﻛﺜﲑﺓ ﺃﻳﻀﺎ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﺗﻨﺴﺐ ﺃﻋﻤﺎﻝ ﺍﻟﻌﺒﺎﺩ ﺇﻟﻴﻬﻢ ﻭﺗﻌﻠﻦ ﺭﺿـﻮﺍﻥ‬
‫ﺍﷲ ﻭﺣﺒﻪ ﻟﻠﻤﺤﺴﻨﲔ ﻓﻴﻬﺎ ﻛﻤﺎ ﺗﻌﻠﻦ ﻏﻀﺒﻪ ﻭﺑﻐﻀﻪ ﻟﻠﻤﺴﻴﺌﲔ ﻣﻨﻬﻢ‪ ...‬ﻭﻳﻈﺎﻫﺮ ﻫﺬﻩ ﺍﻟﻨﺼـﻮﺹ ﺃﺩﻟـﺔ‬
‫ﻋﻘﻠﻴﺔ ﺃﻳﻀﺎ ﺷﺎﻫﺪﺓ ﺑﻌﺪﺍﻟﺔ ﺍﷲ ﻭﺣﻜﻤﺘﻪ ﻷﻥ ﺍﻟﻌﺒﺪ ﻟﻮ ﱂ ﻳﻜﻦ ﻣﻮﺟﺪﺍ ﳌﺎ ﺍﺧﺘﺎﺭ ﻣﻦ ﺃﻋﻤﺎﻟﻪ ﳌﺎ ﻛﺎﻥ ﲦـﺔ‬
‫ﻭﺟﻪ ﻻﺳﺘﺤﻘﺎﻗﻪ ﺍﳌﺜﻮﺑﺔ ﺃﻭ ﺍﻟﻌﻘﻮﺑﺔ‪...‬‬
‫ﺃﻫﻞ ﺍﻟﺴﻨﺔ ‪‬ﺮ‪‬ﻢ ﺍﻟﻨﺼﻮﺹ ﺍﻷﻭﱃ ﻭﺍﻷﺩﻟﺔ ﺍﻟﻌﻘﻠﻴﺔ ﺍﻟﱵ ﲜﺎﻧﺒﻬﺎ ﻓﺮﺟﺤﻮﻫﺎ ﻭﻗﺎﻟﻮﺍ‪ :‬ﺇﻥ ﺍﻟﻌﺒﺪ ﻻ ﳜﻠـﻖ‬
‫ﺃﻓﻌﺎﻝ ﻧﻔﺴﻪ ﺍﻻﺧﺘﻴﺎﺭﻳﺔ ﺇﳕﺎ ﻫﻲ ﺧﻠﻖ ﺍﷲ ﻭﺣﺪﻩ؟ ﻭﺇﺫﺍ ﻗﻴﻞ ﳍﻢ‪ :‬ﻛﻴﻒ ﻳﺜﺎﺏ ﺍﳌﺮﺀ ﺃﻭ ﻳﻌﺎﻗﺐ ﻋﻠﻰ ﻋﻤﻞ‬
‫ﱂ ﻳﻮﺟﺪﻩ ﻫﻮ؟ ﻭﻛﻴﻒ ﻳﺘﻔﻖ ﻫﺬﺍ ﻭﻣﺎ ﻫﻮ ﻣﻘﺮﺭ ﻣﻦ ﻋﺪﺍﻟﺔ ﺍﷲ ﻭﺣﻜﻤﺘﻪ ﰲ ﺗﻜﻠﻴﻒ ﺧﻠﻘﻪ؟‬
‫ﻗﺎﻟﻮﺍ‪ :‬ﺇﻥ ﺍﻟﻌﺒﺎﺩ ‪ -‬ﻭﺇﻥ ﱂ ﻳﻜﻮﻧﻮﺍ ﺧﺎﻟﻘﲔ ﻷﻋﻤﺎﳍﻢ ‪ -‬ﻛﺎﺳﺒﻮﻥ ﳍﺎ ﻭﻫﺬﺍ ﺍﻟﻜﺴﺐ ﻫﻮ ﻣﻨﺎﻁ ﺍﻟﺘﻜﻠﻴـﻒ‬
‫ﻭﻣﺪﺍﺭ ﺍﻟﺜﻮﺍﺏ ﻭﺍﻟﻌﻘﺎﺏ ﻭﺑﻪ ﻳﺘﺤﻘﻖ ﻋﺪﻝ ﺍﷲ ﻭﺣﻜﻤﺘﻪ ﻓﻴﻤﺎ ﺷﺮﻉ ﻟﻠﻤﻜﻠﻔﲔ‬
‫ﻭﻫﻜﺬﺍ ﲪﻠﻮﺍ ﺍﻟﻨﺼﻮﺹ ﺍﻷﻭﱃ ﻋﻠﻰ ﺍﳋﻠﻖ ﻭﲪﻠﻮﺍ ﺍﻟﺜﺎﻧﻴﺔ ﻋﻠﻰ ﺍﻟﻜﺴﺐ ﲨﻌﺎ ﺑﲔ ﺍﻷﺩﻟﺔ‪ ،‬ﰒ ﺇﺫﺍ ﻗﻴﻞ ﳍﻢ‪:‬‬
‫ﻣﺎ ﻫﺬﺍ ﺍﻟﻜﺴﺐ؟ ﺍﺧﺘﻠﻒ ﺍﻷﺷﻌﺮﻱ ﻭﺍﳌﺎﺗﺮﻳﺪﻱ ﰲ ﲢﺪﻳﺪﻩ ﺃﻫﻮ ﻣﻘﺎﺭﻧﺔ ﺍﻟﻘﺪﺭﺓ ﺍﻟﻘﺪﳝﺔ ﻟﻠﺤﺎﺩﺛﺔ ﺃﻡ ﻫـﻮ‬
‫ﺍﻟﻌﺰﻡ ﺍﳌﺼﻤﻢ؟ ﻭﻟﻜﻞ ﻭﺟﻬﺔ ﻧﻈﺮ ﻳﻄﻮﻝ ﺷﺮﺣﻬﺎ ﻭﺗﻮﺟﻴﻬﻬﺎ‬
‫ﺃﻣﺎ ﺍﳌﻌﺘﺰﻟﺔ ﻓﻘﺪ ‪‬ﺮ‪‬ﻢ ﺍﻟﻨﺼﻮﺹ ﺍﻟﺜﺎﻧﻴﺔ ﻭﻣﺎ ﻳﻈﺎﻫﺮﻫﺎ ﻣﻦ ﺑﺮﻫﺎﻥ ﺍﻟﻨﻘﻞ ﻓﺮﺟﺤﻮﻫﺎ‪ ،‬ﻭﻗﺎﻟﻮﺍ‪ :‬ﺇﻥ ﺍﻟﻌﺒـﺪ‬
‫ﳜﻠﻖ ﺃﻓﻌﺎﻝ ﻧﻔﺴﻪ ﺍﻻﺧﺘﻴﺎﺭﻳﺔ‪ ،‬ﻭﺇﺫﺍ ﻗﻴﻞ ﳍﻢ‪ :‬ﺃﻟﻴﺲ ﺍﷲ ﺧﺎﻟﻖ ﻛﻞ ﺷﻲﺀ ﻭﻣﻨﻬﺎ ﺃﻋﻤﺎﻝ ﺍﻟﻌﺒﺎﺩ؟‬
‫ﻗﺎﻟﻮﺍ‪ :‬ﺑﻠﻰ ﺇﻧﻪ ﺧﺎﻟﻖ ﻛﻞ ﺷﻲﺀ ﺣﱴ ﺃﻋﻤﺎﻝ ﻋﺒﺎﺩﻩ ﺍﻻﺧﺘﻴﺎﺭﻳﺔ‪ ،‬ﺑﻴﺪ‪ ‬ﺃﻧﻪ ﺧﻠﻖ ﺑﻌﺾ ﺍﻷﺷﻴﺎﺀ ﺑﻼ ﻭﺍﺳـﻄﺔ‬
‫ﻭﺧﻠﻖ ﺑﻌﻀﻬﺎ ﺍﻵﺧﺮ ﺑﻮﺍﺳﻄﺔ ﻭﺃﻋﻤﺎﻝ ﺍﳌﻜﻠﻔﲔ ﻣﻦ ﺍﻟﻘﺒﻴﻞ ﺍﻟﺜﺎﱐ ﺧﻠﻘﻬﺎ ﺍﷲ ﺑﻮﺳﺎﻃﺔ ﺧﻠﻖ ﺁﻻ‪‬ﺎ ﻓـﻴﻬﻢ‬
‫ﻭﺁﻻ‪‬ﺎ ﻫﻲ ﺍﻟﻘﺪﺭﺓ ﺍﻟﻜﻠﻴﺔ ﻭﺍﻹﺭﺍﺩﺓ ﺍﻟﻜﻠﻴﺔ ﺍﻟﺼﺎﳊﺘﺎﻥ ﻟﻠﺘﻌﻠﻖ ﺑﻜﻞ ﻣﻦ ﺍﻟﻄﺮﻓﲔ ﻭﻟﻴﺲ ﻟﻨﺎ ﻣﻦ ﺣـﻮﻝ ﻭﻻ‬
‫ﻗﻮﺓ ﺳﻮﻯ ﺃﻧﻨﺎ ﺍﺳﺘﻌﻤﻠﻨﺎﻫﺎ ﻋﻠﻰ ﺃﺣﺪ ﻭﺟﻬﻴﻬﺎ ﺇﻣﺎ ﲝﺴﻦ ﺍﻻﺧﺘﻴﺎﺭ ﻭﺇﻣﺎ ﺑﺴﻮﺀ ﺍﻻﺧﺘﻴﺎﺭ‪ ،‬ﰒ ﻻ ﻣﺎﻧﻊ ﻋﻨﺪﻧﺎ‬
‫ﻣﻦ ﺍﻟﻘﻮﻝ ﺑﺄﻧﻪ ﺳﺒﺤﺎﻧﻪ ﺧﺎﻟﻖ ﻷﻓﻌﺎﻝ ﻋﺒﺎﺩﻩ ﻭﻟﻜﻦ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍ‪‬ﺎﺯ ﺑﺎﻋﺘﺒﺎﺭ ﺃﻧـﻪ ﺧـﺎﻟﻖ ﺃﺳـﺒﺎ‪‬ﺎ‬
‫ﻭﻭﺳﺎﺋﻠﻬﺎ‬

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 ‫ﻭﺇﺫﺍ ﻗﻴﻞ ﳍﻢ‪ :‬ﺇﻥ ﻣﺬﻫﺒﻜﻢ ﻳﺴﺘﻠﺰﻡ ﺃﻥ ﻳﻜﻮﻥ ﷲ ﺷﺮﻛﺎﺀ ﻛﺜﲑﻭﻥ ﰲ ﻓﻌﻠﻪ ﻭﻫﻢ ﻋﺒﺎﺩﻩ ﺍﳌﻜﻠﻔﻮﻥ ﻭﻫـﺬﺍ‬
‫ﻳﻨﺎﻗﺾ ﻋﻘﻴﺪﺓ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺑﺮﻫﺎﻥ ﺍﻟﻮﺣﺪﺍﻧﻴﺔ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻻ ﻧﺴﻠﻢ ﻫﺬﺍ ﻭﻻ ﻧﻘﻮﻝ ﺑﻪ ﻓﺈﻥ ﺍﻟﻮﺣﺪﺍﻧﻴﺔ ﻟﻴﺲ ﻣﻌﻨﺎﻫﺎ‬
‫ﻧﻔﻲ ﻭﺟﻮﺩ ﺫﻭﺍﺕ ﺃﻭ ﺻﻔﺎﺕ ﺃﻭ ﺃﻓﻌﺎﻝ ﻟﻐﲑﻩ ﺇﳕﺎ ﻣﻌﻨﺎﻫﺎ ﻧﻔﻲ ﺃﻥ ﻳﻜﻮﻥ ﻟﻐﲑﻩ ﺷﺒﻪ ﺑﻪ ﰲ ﺫﺍﺗﻪ ﺃﻭ ﺻﻔﺎﺗﻪ‬
‫ﺃﻭ ﺃﻓﻌﺎﻟﻪ‪ ،‬ﻭﺃﻧﺘﻢ ﻳﺎ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻻ ﲤﻨﻌﻮﻥ ﻭﺟﻮﺩ ﺫﻭﺍﺕ ﻻ ﺗﺸﺒﻪ ﺫﺍﺗﻪ ﻭﻻ ﲤﻨﻌﻮﻥ ﻭﺟﻮﺩ ﺻﻔﺎﺕ ﻻ ﺗﺸﺒﻪ‬
‫ﺻﻔﺎﺗﻪ ﻓﻠﻢ ﲤﻨﻌﻮﻥ ﻭﺟﻮﺩ ﺃﻓﻌﺎﻝ ﻣﻦ ﺍﻟﻌﺒﺎﺩ ﻻ ﺗﺸﺒﻪ ﺃﻓﻌﺎﻟﻪ ﻭﻫﻮ ﻣﺎ ﻧﻘﻮﻝ ﺑﻪ ﰲ ﺧﻠﻖ ﺍﻟﻌﺒﺎﺩ ﻷﻋﻤﺎﳍﻢ ﻓﺈ‪‬ﺎ‬
‫ﻻ ﺗﺸﺒﻪ ﺃﻓﻌﺎﻝ ﺍﷲ ﲝﺎﻝ‬
‫ﻫﻜﺬﺍ ﲡﺪ ﻟﻜﻠﺘﺎ ﺍﻟﻄﺎﺋﻔﺘﲔ ﻭﺟﻬﺔ ﻧﻈﺮ ﻗﻮﻳﺔ ﻭﺗﺄﻭﻳﻼ ﺳﺎﺋﻐﺎ ﻓﻴﻤﺎ ﺗﺆﻭﻟﻪ ﻣﻦ ﺍﻟﻨﺼﻮﺹ ﺍﳌﻘﺎﺑﻠﺔ ﻟﻠﻨﺼﻮﺹ‬
‫ﺍﻟﱵ ‪‬ﺮ‪‬ﺎ ﻓﺮﺟﺤﺘﻬﺎ‪ ،‬ﻭﳒﺪ ﺃﻳﻀﺎ ﺃﻥ ﻛﻠﺘﺎ ﺍﻟﻄﺎﺋﻔﺘﲔ ﻻ ﺗﻠﺘﺰﻡ ﺍﶈﻈﻮﺭ ﺍﻟﱵ ﲢﺎﻭﻝ ﺍﻷﺧﺮﻯ ﺃﻥ ﺗﻠﺰﻣﻬﺎ ﺇﻳﺎﻩ‬
‫ﰲ ﻣﻘﺎﻡ ﺍﳊﺠﺎﺝ ﻭﺍﳉﺪﺍﻝ ﺑﻞ ﺗﻮﺟﻪ ﺭﺃﻳﻬﺎ ﺗﻮﺟﻴﻬﺎ ﻳﻨﺄﻯ ‪‬ﺎ ﻋﻦ ﺍﻟﻮﻗﻮﻉ ﰲ ﺍﶈﻈـﻮﺭ‪ ،‬ﰒ ﳒـﺪ ﻛﻠﺘـﺎ‬
‫ﺍﻟﻄﺎﺋﻔﺘﲔ ﻳﺘﻼﻗﻴﺎﻥ ﺃﺧﲑﺍ ﺑﻌﺪ ﻃﻮﻝ ﺍﳌﻄﺎﻑ ﻋﻨﺪ ﻧﻘﻄﺔ ﺍﻻﻋﺘﻘﺎﺩ ﺍﻟﺴﺪﻳﺪ ﺑﻮﺣﺪﺍﻧﻴﺔ ﺍﷲ ﻭﺣﻜﻤﺔ ﺍﷲ ﻭﻟﻜﻦ‬
‫ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺬﻱ ﺍﺳﺘﺒﺎﻥ ﳍﺎ ﻭﺭﺍﺝ ﻋﻨﺪﻫﺎ‬
‫ﻓﻜﻴﻒ ﻳﺮﺿﻰ ﻣﻨﺼﻒ ﺇﺫﺍ ﺑﺘﺠﺮﻳﺢ ﺇﺣﺪﺍﳘﺎ ﻭﺭﻣﻴﻬﺎ ﺑﺄﺷﻨﻊ ﺍﻟﺘﻬﻢ ﻣﻦ ﻛﻔﺮ ﺃﻭ ﺷﺮﻙ ﺃﻭ ﻫﻮﻯ‪ ،‬ﻭﻣﺎﺫﺍ‬
‫ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﺮﺟﺢ ﻣﺎ ﻧﺮﺟﺢ ﻣﻦ ﻏﲑ ﺗﺴﻔﻴﻪ ﻟﻠﺠﺎﻧﺐ ﺍﻵﺧﺮ؟! ﺑﻞ ﻣﺎﺫﺍ ﻋﻠﻴﻨﺎ ﺑﺄﻥ ﻧﻠﻮﺫ ﺑﺎﻟﺼﻤﺖ ﻭﻧﻌﺘﺼﻢ‬
‫ﺑﺎﻟﺴﻜﻮﻥ ﻓﻼ ﳔﻮﺽ ﰲ ﺃﻣﺜﺎﻝ ﻫﺬﻩ ﺍﻟﺪﻗﺎﺋﻖ ﺍﻟﻌﻮﻳﺼﺔ ﻭﺍﳌﺴﺎﻟﻚ ﺍﳌﻠﺘﻮﻳﺔ ﺍﻟﺒﻌﻴﺪﺓ؟ ﻻ ﺳﻴﻤﺎ ﺃﻥ ﺍﻟﺮﲪﻦ‬
‫ﺍﻟﺮﺣﻴﻢ ﱂ ﻳﻜﻠﻔﻨﺎ ‪‬ﺎ ﻭﱂ ﻳﻔﺮﺿﻬﺎ ﻋﻠﻴﻨﺎ‪...‬‬
‫ﳍﺬﺍ ﻛﻠﻪ ﺗﺮﺍﱐ ﻻ ﺃﺫﻫﺐ ﻣﻊ ﺍﻟﺬﺍﻫﺒﲔ ﰲ ﺗﻀﻠﻴﻞ ﺍﳌﻌﺘﺰﻟﺔ ﻭﺗﺴﻔﻴﻪ ﺃﺣﻼﻣﻬﻢ ﻭﻧﺒﺰﻫﻢ ﺑﺄﻟﻘﺎﺏ ﺍﻟﻜﻔـﺮ‬
‫ﻭﺍﻟﻔﺴﻮﻕ ﻛﻤﺎ ﻻ ﺃﺫﻫﺐ ﻣﻊ ﺍﻟﺬﺍﻫﺒﲔ ﰲ ﲡﻬﻴﻞ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﲢﻘﲑﻫﻢ ﻭﻧﺒﺰﻫﻢ ﺑﺎﳉﻬﺎﻟـﺔ ﻭﺍﳉﻤـﻮﺩ‬
‫ﻭﺍﳍﻮﻯ( ﺍﻧﺘﻬﻰ ﻛﻼﻡ ﺍﻟﺰﺭﻗﺎﱐ‬
‫ﻗﺪ ﻧﻌﺬﺭ ﺍﳌﻌﺘﺰﻟﻴﺔ ﻭﺍﻟﺰﻳﺪﻳﺔ ﰲ ﻋﺪﻡ ﻓﻬﻤﻬﻢ ﳌﺴﺄﻟﺔ ﺍﻟﻜﺴﺐ ﻋﻨﺪ ﺍﻷﺷﺎﻋﺮﺓ ﻭﺧﻠﻖ ﺍﻷﻓﻌﺎﻝ ﻋﻨـﺪ ﺃﻫـﻞ‬
‫ﺍﳊﺪﻳﺚ ﻭﺍﻟﺘﻮﻓﻴﻖ ﺑﲔ ﺫﻟﻚ ﻭﺑﲔ ﻧﻔﻲ ﺍﳌﺬﻫﺒﲔ ﻟﻠﺠﱪ‪ ،‬ﻭﻗﺪ ﻧﻌﺬﺭﻫﻢ ﰲ ﻋﺪﻡ ﺍﻟﺘﺴـﻠﻴﻢ ﳍـﺬﻩ ﺍﳌﻘﻮﻟـﺔ‬
‫)ﺍﳋﻠﻖ– ﻭﺍﻟﻜﺴﺐ(‪ ،‬ﻭﻟﻜﻨﻨﺎ ﻻ ﻧﻌﺬﺭﻫﻢ ﰲ ﻧﺴﺒﺔ ﺍﳌﺬﻫﺒﲔ ﻟﻠﺠﱪ ﻣﻊ ﺗﺼﺮﻳﺢ ﺃﺻﺤﺎ‪‬ﻤﺎ ﰲ ﻛﻞ ﻣﻨﺎﺳﺒﺔ‬
‫ﺑﻌﺪﻡ ﺍﳉﱪ‪ ،‬ﻭﺗﺸﻨﻴﻌﻬﻢ ﻋﻠﻰ ﺍﳉﱪﻳﺔ )‪ ،(١٩‬ﻫﺬﺍ ﻣﻊ ﺃﻥ ﺍﳊﺎﻓﻆ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ ﺍﻟﻌﻠﻮﻱ ﺍﻟﺰﻳﺪﻱ ﻗـﺪ ﺭﻭﻯ ﰲ‬

‫‪ (١٩‬ﺇﻥ ﻗﻴﻞ‪ :‬ﻓﻌﻠﻰ ﻣﺬﻫﺐ ﺍﻟﻘﺎﺋﻠﲔ ﲞﻠﻖ ﺃﻓﻌﺎﻝ ﺍﻟﻌﺒﺎﺩ ﺃﻳﻦ ﺗﻜﻤﻦ ﻣﺴﺆﻭﻟﻴﺔ ﺍﻟﻌﺒﺪ ﻋﻠﻰ ﺃﻓﻌﺎﻟﻪ ﺇﺫﺍ ﻛﺎﻧﺖ ﻛﻠﻬﺎ ﳐﻠﻮﻗﺔ ﷲ‬
‫ﺣﱴ ﺇﺭﺍﺩﺗﻪ؟ ﻭﳍﻢ ﻋﻠﻰ ﺫﻟﻚ ﺃﺟﻮﺑﺔ‪ :‬ﻣﻨﻬﺎ‪ :‬ﺃﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﳜﻠﻖ ﰲ ﺍﻟﻌﺒﺪ ﺍﻹﺭﺍﺩﺓ ﻭﻣﻦ ﰒ ﺍﻟﻔﻌﻞ ﺑﻨﺎﺀ ﻋﻠﻰ ﻋﻠﻤﻪ ﺳﺒﺤﺎﻧﻪ‬
‫ﺑﺄﻧﻪ ﺳﲑﻳﺪ ﺫﻟﻚ ﻭﻳﻔﻌﻠﻪ‪) ،‬ﻭﺍﻟﻌﻠﻢ ﺳﺎﺑﻖ ﻻ ﺳﺎﺋﻖ(‪ ،‬ﻭﻣﻨﻬﺎ‪ :‬ﺃﻥ ﻣﺴﺆﻭﻟﻴﺔ ﺍﻟﻌﺒﺪ ﺗﻜﻤﻦ ﰲ ﻋﺰﻣﻪ ﺍﳌﺼﻤﻢ!‪ ،‬ﻭﻣﻨﻬﺎ‪ :‬ﺃﻥ‬
‫ﻣﺴﺆﻟﻴﺔ ﺍﻟﻌﺒﺪ ﺗﻜﻤﻦ ﰲ ﺃﻧﻪ ﻛﺎﺳﺐ!!! ﻭﻋﻠﻰ ﻫﺬﻩ ﺍﻷﺟﻮﺑﺔ ﺍﻋﺘﺮﺍﺿﺎﺕ ﻭﺇﺷﻜﺎﻻﺕ ﻋﻨﺪ ﻣﻦ ﻻ ﻳﺴﻠﹼﻢ ﲞﻠﻖ ﺍﻷﻓﻌﺎﻝ‪.‬‬
‫ﻭﻋﻨﺪ ﺍﻟﺘﺄﻣﻞ ﰲ ﻣﺬﻫﺐ ﺍﻟﻘﺎﺋﻠﲔ ﲞﻠﻖ ﺃﻓﻌﺎﻝ ﺍﻟﻌﺒﺎﺩ )ﺃﻫﻞ ﺍﳊﺪﻳﺚ – ﺍﻷﺷﻌﺮﻳﺔ – ﺍﳌﺎﺗﺮﻳﺪﻳﺔ – ﺍﻹﺑﺎﺿﻴﺔ( ﻭﰲ ﻣﺬﻫﺐ‬
‫ﺍﻟﻘﺎﺋﻠﲔ ﺑﻌﺪﻡ ﺧﻠﻘﻪ ﺃﻓﻌﺎﻝ ﺍﻟﻌﺒﺎﺩ ) ﺍﳌﻌﺘﺰﻟﺔ – ﺍﻹﻣﺎﻣﻴﺔ – ﺍﻟﺰﻳﺪﻳﺔ( ﻧﺮﻯ ﺃﻥ ﺍﳉﻤﻴﻊ‪ :‬ﻳﻮﺟﺒﻮﻥ ﺍﻟﺘﻜﺎﻟﻴﻒ ﻭﳚﻌﻠﻮﻥ ﺍﻟﻌﺒﺪ‬

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 ‫ﺍﳉﺎﻣﻊ ﺍﻟﻜﺎﰲ ﻋﻦ ﺃﲪﺪ ﺑﻦ ﻋﻴﺴﻰ ﺃﻧﻪ ﺭﻭﻯ ﻋﻦ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻥ ﺭﺟﻼ ﺳﺄﻟﻪ ﻋﻦ‬
‫ﺃﻓﻌﺎﻝ ﺍﻟﻌﺒﺎﺩ ﻓﻘﺎﻝ‪ ) :‬ﻫﻲ ﻣﻦ ﺍﷲ ﺧﻠﻖ ﻭﻣﻦ ﺍﻟﻌﺒﺎﺩ ﻓﻌﻞ ﻻ ﺗﺴﺄﻝ ﻋﻨﻬﺎ ﺃﺣﺪﺍ ﺑﻌﺪﻱ( ﻗﺎﻝ ﺃﲪـﺪ ﺑـﻦ‬
‫ﻋﻴﺴﻰ ﺑﻌﺪ ﺭﻭﺍﻳﺘﻪ‪) :‬ﺇﳕﺎ ﻳﻌﺬﺏ ﺍﷲ ﺍﻟﻌﺒﺎﺩ ﻋﻠﻰ ﻓﻌﻠﻬﻢ ﻻ ﻋﻠﻰ ﺧﻠﻘﻪ(ﺍﻩ ﺇﻳﺜﺎﺭ ﺍﳊﻖ ﺹ‪ ،٢٩١‬ﰒ ﻗﺎﻝ ﺍﺑﻦ‬
‫ﺍﻟﻮﺯﻳﺮ ﺑﻌﺪﻫﺎ‪ ) :‬ﻭﻇﺎﻫﺮ ﻛﻼﻡ ﺍﻟﺴﻴﺪ ﺃﰊ ﻋﺒﺪ ﺍﷲ ﺍﳊﺴﲏ ﰲ ﺍﳉﺎﻣﻊ ﺍﻟﻜﺎﰲ ﺃﻥ ﻫﺬﺍ ﻣﺬﻫﺐ ﺃﻫﻞ ﺫﻟـﻚ‬
‫ﺍﻟﻌﺼﺮ ﻣﻦ ﺃﻫﻞ ﺍﻟﺒﻴﺖ ﻭﺷﻴﻌﺘﻬﻢ ﻓﺈﻧﻪ ﺫﻛﺮ ﺫﻟﻚ ﻋﻦ ﳏﻤﺪ ﺑﻦ ﻣﻨﺼﻮﺭ ﻋﻦ ﺃﲪﺪ ﺍﺑﻦ ﻋﻴﺴﻰ ﻭﱂ ﻳـﺬﻛﺮ‬
‫ﺧﻼﻓﺎ ﻷﺣﺪ(ﺍﻩ‬
‫ﻧﻌﻢ ﳝﻜﻦ ﺃﻥ ﻳﻘﻮﻝ ﺍﳌﻌﺘﺰﻟﺔ ﻭﺍﻟﺰﻳﺪﻳﺔ ﻷﻫﻞ ﺍﻟﺴﻨﺔ‪ :‬ﺍﺟﺘﻨﺒﻮﺍ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﱵ ﺗﻮﻫﻢ ﺍﳉﱪ ﻭﳓﻮﻩ‪ ،‬ﻗﺎﻝ ﺍﺑـﻦ‬
‫ﺍﻟﻮﺯﻳﺮ ﰲ ﺇﻳﺜﺎﺭ ﺍﳊﻖ ﻋﻠﻰ ﺍﳋﻠﻖ ﺹ‪) :٣١٢‬ﺇﻥ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻛﻠﻬﻢ ﻗﺪ ﻭﺍﻓﻘﻮﺍ ﻋﻠﻰ ﺃﻥ ﺃﻓﻌﺎﻟﻨﺎ ﻻ ﺗﺴـﻤﻰ‬
‫ﳐﻠﻮﻗﺔ ﻣﻦ ﺣﻴﺚ ﻧﺴﺒﺖ ﺍﻟﻴﻨﺎ ﻭﺇﳕﺎ ﺗﺴﻤﻰ ﺑﺬﻟﻚ ﻣﻦ ﺣﻴﺚ ﻧﺴﺒﺖ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﻓﻔـﺎﺭﻗﻮﺍ ﺍﳉﱪﻳـﺔ ﰲ‬
‫ﺍﳌﻌﺎﱐ ﻣﻔﺎﺭﻗﺔ ﺑﻌﻴﺪﺓ ﻭﻗﺎﺭﺑﻮﻫﻢ ﰲ ﺍﻟﻌﺒﺎﺭﺍﺕ ﻣﻘﺎﺭﺑﺔ ﻛﺜﲑﺓ ﺣﱴ ﻏﻠﻂ ﻋﻠﻴﻬﻢ ﺧﺼﻮﻣﻬﻢ ﺑﺴـﺒﺐ ﺫﻟـﻚ‬
‫ﻭﻧﺴﺒﻮﻫﻢ ﺇﱃ ﺍﳉﱪ ﻓﻴﻨﺒﻐﻲ ﻣﻨﻬﻢ ﻭﳑﻦ ﻳﻨﺼﺮ ﻣﺬﻫﺒﻬﻢ ﲡﻨﺐ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﱵ ﺗﻮﻫﻢ ﻣﺬﻫﺐ ﺍﳉﱪﻳﺔ ﻟﻴﺘﻢ‬
‫ﺑﺬﻟﻚ ﻧﺰﺍﻫﺘﻬﻢ ﻣﻨﻪ ﺣﱴ ﻻ ﳛﺘﺞ ﻋﻠﻴﻬﻢ ﺑﺘﻠﻚ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺟﱪﻱ ﻭﻻ ﻣﻌﺘﺰﱄ ﻭﻻ ﻳﻐﻠﻂ ﺑﺴﺒﺒﻬﺎ ﻋﺎﻣﻲ‬
‫ﻭﻻ ﺳﲏ ﻓﻘﺪ ﻭﻗﻊ ﺑﺴﺒﺒﻬﺎ ﺧﺒﻂ ﻛﺜﲑ ﻭﻏﻠﻂ ﻓﺎﺣﺶ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪) :‬ﻻ ﺗﻘﻮﻟﻮﺍ ﺭﺍﻋﻨﺎ ﻭﻗﻮﻟـﻮﺍ‬
‫ﺍﻧﻈﺮﻧﺎ( ﳌﺎ ﻭﻗﻊ ﰲ ﺃﺣﺪ ﺍﻟﻠﻔﻈﲔ ﻣﻦ ﺍﳌﻔﺴﺪﺓ ﺩﻭﻥ ﺍﻟﻠﻔﻆ ﺍﻵﺧﺮ(ﺍﻩ‬
‫ﻭﻣﻦ ﺍﻟﻌﺠﻴﺐ ﺃﻥ ﻳﻨﺴﺐ ﺑﻌﺾ‪ ‬ﻣﻦ ﻳﻨﺘﺴﺐ ﺇﱃ ﺃﻫﻞ ﺍﳊﺪﻳﺚ ﺍﻟﻘﻮﻝ ﺑـﺎﳉﱪ ﺇﱃ ﺍﻷﺷـﻌﺮﻳﺔ ﻟﻘـﻮﳍﻢ‬
‫ﺑﺎﻟﻜﺴﺐ‪ ،‬ﻭﻣﺎ ﺩﺭﻭﺍ ﺃﻥ ﺍﻷﺷﺎﻋﺮﺓ ﺇﳕﺎ ﺃﺭﺍﺩﻭﺍ ﺑﺎﻟﻘﻮﻝ ﺑﺎﻟﻜﺴﺐ ﻓﺬﻟﻜﺔ ﻗﻮﻝ ﺃﻫﻞ ﺍﳊﺪﻳﺚ ﲞﻠﻖ ﺃﻓﻌـﺎﻝ‬
‫ﺍﻟﻌﺒﺎﺩ ﻭﺍﻟﺮﺩ ﻋﻠﻰ ﺍﳌﻌﺘﺰﻟﺔ ﺍﻟﺬﻳﻦ ﺃﻟﺰﻣﻮﺍ ﺍﻟﻘﺎﺋﻠﲔ ﲞﻠﻖ ﺍﻷﻓﻌﺎﻝ ﺑﺎﳉﱪ‪ ،‬ﺑﻴﻨﻤﺎ ﺃﻫﻞ ﺍﳊﺪﻳﺚ ‪ -‬ﻛﻤـﺎ ﻫـﻲ‬
‫ﻃﺮﻳﻘﺘﻬﻢ – ﺍﻛﺘﻔﻮﺍ ﺑﺎﻹﲨﺎﻝ ﻓﻘﺎﻟﻮﺍ ﲞﻠﻖ ﺍﻷﻓﻌﺎﻝ ﻟﻮﺭﻭﺩ ﺍﻷﺩﻟﺔ ﺍﻟﺸﺮﻋﻴﺔ ﻭﱂ ﻳﻠﺘﻔﺘـﻮﺍ ﺇﱃ ﺍﻋﺘﺮﺍﺿـﺎﺕ‬
‫ﺍﳌﻌﺘﺰﻟﺔ ﺍﻟﻌﻘﻠﻴﺔ‪ ،‬ﺃﻣﺎ ﺍﻷﺷﺎﻋﺮﺓ ﻓﺤﺎﻭﻟﻮﺍ ﺍﳉﻮﺍﺏ ﻋﻦ ﺗﻠﻚ ﺍﻻﻋﺘﺮﺍﺿﺎﺕ ﻓﺄﺗﻮﺍ ﲟﻘﻮﻟﺔ ﺍﻟﻜﺴﺐ ﻟﺒﻴﺎﻥ ﺃﻧﻪ ﻻ‬

‫ﻣﺴﺆﻭﻻ ﻋﻦ ﺃﻓﻌﺎﻟﻪ ﻭﺃﻥ ﺍﷲ ﱂ ﳚﱪﻩ‪ ،‬ﻭﺍﳋﻼﻑ ﺍﳊﻘﻴﻘﻲ ﺑﻴﻨﻬﻢ ‪ -‬ﻣﻦ ﻭﺟﻬﺔ ﻧﻈﺮﻱ ‪ -‬ﻟﻴﺲ ﰲ ﻣﺴﺄﻟﺔ ﺧﻠﻖ ﺍﻷﻓﻌﺎﻝ ﺑﻞ‬
‫ﰲ ﻣﺴﺄﻟﺔ ﺍﻟﺘﻮﻓﻴﻖ ﻭﺍﳋﺬﻻﻥ ﻣﻦ ﺍﷲ ﻟﻠﻌﺒﺪ‬
‫ﻭﺍﳉﻤﻴﻊ ﻳﺜﺒﺘﻮﻥ ﺍﻟﺘﻮﻓﻴﻖ ﻭﺍﳋﺬﻻﻥ‪ ،‬ﻟﻜﻦ ﺍﻟﻔﺮﻳﻖ ﺍﻷﻭﻝ ﳝﻜﻦ ﻋﻨﺪﻫﻢ ﻋﻘﻼ ﻻ ﺷﺮﻋﺎ ﺃﻥ ﻳﺒﺘﺪﺉ ﺍﷲُ ﺍﻟﻌﺒﺪ‪ ‬ﺑﺎﳋﺬﻻﻥ‬
‫ﻭﺍﻟﺘﻮﻓﻴﻖ‪ ،‬ﺑﻴﻨﻤﺎ ﺍﻟﻔﺮﻳﻖ ﺍﻟﺜﺎﱐ ﻻ ﳝﻜﻦ ﻋﻨﺪﻫﻢ ﺃﻥ ﻳﺒﺘﺪﺉ ﺍﷲُ ﺍﻟﻌﺒﺪ‪ ‬ﺑﺎﳋﺬﻻﻥ ﻻ ﻋﻘﻼ ﻭﻻ ﺷﺮﻋﺎ‪ ،‬ﻭﺇﳕﺎ ﻳﻜﻮﻥ ﺍﳋﺬﻻﻥ‬
‫ﻋﻘﻮﺑﺔ ﻋﻠﻰ ﻓﻌﻞ ﻓﻌﻠﻪ ﺍﻟﻌﺒﺪ )ﺍﳌﻌﺼﻴﺔ(‪ ،‬ﻗﺎﻝ ﺍﻟﺸﺮﻳﻒ ﺍﳌﺮﺗﻀﻰ ﰲ ﺭﺳﺎﻟﺘﻪ ﺇﻧﻘﺎﺫ ﺍﻟﺒﺸﺮ ﻣﻦ ﺍﳉﱪ ﻭﺍﻟﻘﺪﺭ ﺹ‪ ٢٣٢‬ﺿﻤﻦ‬
‫ﺭﺳﺎﺋﻞ ﺍﻟﻌﺪﻝ ﻭﺍﻟﺘﻮﺣﻴﺪ‪) :‬ﻭﻛﻞ ﺇﺿﻼﻝ ﺃﺿﻞ ﺍﷲ ﺑﻪ ﺍﻟﻌﺒﺎﺩ ﻓﺈﳕﺎ ﻫﻮ ﻋﻘﻮﺑﺔ ﳍﻢ ﻋﻠﻰ ﻛﻔﺮﻫﻢ ﻭﻓﺴﻘﻬﻢ ﻭﺃﻣﺎ ﻣﻦ ﺧﺎﻟﻔﻨﺎ‬
‫ﻓﺰﻋﻤﻮﺍ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻳﺒﺘﺪﻱ ﻛﺜﲑﺍ ﻣﻦ ﻋﺒﺎﺩﻩ ﺑﺎﻹﺿﻼﻝ ﻋﻦ ﺍﳊﻖ ﺍﺑﺘﺪﺍﺀ ﻣﻦ ﻏﲑ ﻋﻤﻞ(ﺍﻩ‬
‫ﻛﻤﺎ ﺃﻥ ﺍﳋﺬﻻﻥ ﻋﻨﺪﻫﻢ ﺃﻣﺮ ﺳﻠﱯ ﻭﻟﻴﺲ ﺇﳚﺎﺑﻴﺎ ﻭﻭﺍﻓﻘﻬﻢ ﰲ ﻛﻮﻧﻪ ﺳﻠﺒﻴﺎ ﺍﻹﺑﺎﺿﻴﺔ ﻣﻦ ﺍﻟﻔﺮﻳﻖ ﺍﻷﻭﻝ ﻛﻤﺎ ﰲ ﺃﺻﻮﻝ‬
‫ﺍﻟﺪﻳﻦ ﻻﺑﻦ ﻋﻴﺴﻰ ﺍﻹﺑﺎﺿﻲ ﺹ‪ ،٥٩‬ﻭﳝﻜﻦ ﻋﻨﺪ ﺍﻟﻔﺮﻳﻖ ﺍﻟﺜﺎﱐ ﻋﻘﻼ ﻭﺷﺮﻋﺎ ﺃﻥ ﻳﺒﺘﺪﺉ ﺍﷲ ﺍﻟﻌﺒﺪ ﺑﺎﻟﺘﻮﻓﻴﻖ‪ ،‬ﻛﻤﺎ ﳝﻜﻦ‬
‫ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺘﻮﻓﻴﻖ ﻣﺜﻮﺑﺔ ﻣﻦ ﺍﷲ ﻟﻔﻌﻞ ﻓﻌﻠﻪ ﺍﻟﻌﺒﺪ‬

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 ‫ﺗﻼﺯﻡ ﺑﲔ ﺍﳋﻠﻖ ﻭﺍﳉﱪ ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻮﺯﻳﺮ ﰲ ﺇﻳﺜﺎﺭ ﺍﳊﻖ ﻋﻠﻰ ﺍﳋﻠﻖ ﺹ‪) :٢٨٧‬ﻭﺃﻣﺎ ﺍﻷﺷـﻌﺮﻳﺔ ﻓﺮﺍﻣـﻮﺍ‬
‫ﺍﳉﻤﻊ ﺑﲔ ﻫﺬﻩ ﺍﳌﺘﻌﺎﺭﺿﺎﺕ ﺑﻨﺴﺒﺔ ﺍﻟﻔﻌﻞ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﻭﺟﻪ ﻭﺇﱃ ﺍﻟﻌﺒﺎﺩ ﻣﻦ ﻭﺟﻪ ﺁﺧﺮ ﻛﺎﳌﻔﺴﺮﻳﻦ‬
‫ﺑﺬﻟﻚ ﳌﺎ ﻭﺭﺩ ﺍﻟﺴﻤﻊ ﺑﻪ ﻭﻣﻦ ﺫﻟﻚ ﺍﻟﺘﻌﺎﺭﺽ ﺍﳌﺘﻘﺪﻡ ﻭﺃﻣﺜﺎﻟﻪ ( ﺍﻩ‬

‫اﻟﻨﻤﻮذج اﻟﺜﺎﻧﻲ ‪ :‬اﻷﺷﺎﻋﺮة‬

‫ﻳﻨﺴﺐ ﺍﺑﻦ ﺣﺰﻡ ﰲ ﺍﻟﻔﺼﻞ ﰲ ﺍﳌﻠﻞ ﺝ‪/٤‬ﺹ‪ ١٥٦‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ ﻛﺜﲑﺍ ﻣﻦ ﺍﻟﺸﻨﺎﺋﻊ ﺇﱃ ﺍﻷﺷﺎﻋﺮﺓ ﻭﻻ ﻳﺸﻚ‬
‫ﻣﻦ ﻟﻪ ﺃﺩﱏ ﺍﻃﻼﻉ ﻋﻠﻰ ﻣﺬﻫﺐ ﺍﻷﺷﺎﻋﺮﺓ ﺃﻥ ﺫﻟﻚ ﻣﻦ ﺍﻟﻜﺬﺏ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﺃﻥ ﺳﺒﺐ ﺫﻟﻚ ﻫـﻮ ﺍﻟﻔﻬـﻢ‬
‫ﺍﳋﺎﻃﺊ ﻓﻤﻤﺎ ﻧﺴﺒﻪ ﺇﻟﻴﻬﻢ‪:‬‬
‫‪ -‬ﺃ‪‬ﻢ ﻳﻘﻮﻟﻮﻥ‪ :‬ﺇﻥ ﺷﺘﻢ ﻣﻦ ﺃﻇﻬﺮ ﺍﻹﺳﻼﻡ ﷲ ﺗﻌﺎﱃ ﻭﻟﺮﺳﻮﻟﻪ ﺑﺄﻓﺤﺶ ﻣﺎ ﻳﻜﻮﻥ ﻣـﻦ‬
‫ﺍﻟﺸﺘﻢ ﻭﺇﻋﻼﻥ ﺍﻟﺘﻜﺬﻳﺐ ‪‬ﻤﺎ ﺑﺎﻟﻠﺴﺎﻥ ﺑﻼ ﺗﻘﻴﺔ ﻭﻻ ﺣﻜﺎﻳﺔ ﻭﺍﻹﻗﺮﺍﺭ ﺑﺄﻧﻪ ﻳﺪﻳﻦ ﺑﺬﻟﻚ‬
‫ﻟﻴﺲ ﺷﻲﺀ ﻣﻦ ﺫﻟﻚ ﻛﻔﺮﺍ‬
‫‪ -‬ﻭﺃﻥ ﺇﺑﻠﻴﺲ ﱂ ﻳﺴﺄﻝ ﺍﷲ ﻗﻂ ﺃﻥ ﻳﻨﻈﺮﻩ ﺇﱃ ﻳﻮﻡ ﺍﻟﺒﻌﺚ ﻭﺇﳕﺎ ﻗﺎﻝ ﺇﺑﻠﻴﺲ ﻛـﻞ ﺫﻟـﻚ‬
‫ﻫﺎﺯﺋﺎ ﻣﺴﺘﻬﺰﺋﺎ ﺑﻼ ﻣﻌﺮﻓﺔ ﻭﻻ ﺍﻋﺘﻘﺎﺩ‬
‫‪ -‬ﻭﺃﻥ ﺇﺑﻠﻴﺲ ﱂ ﻳﻜﻔﺮ ﲟﻌﺼﻴﺘﻪ ﺍﷲ ﰲ ﺗﺮﻙ ﺍﻟﺴﺠﻮﺩ ﻵﺩﻡ ﻭﻻ ﺑﻘﻮﻟﻪ ﻋﻦ ﺁﺩﻡ‪ :‬ﺃﻧﺎ ﺧـﲑ‬
‫ﻣﻨﻪ ﻭﺇﳕﺎ ﻛﻔﺮ ﲜﺤﺪ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻗﻠﺒﻪ‬
‫‪ -‬ﻭﺃﻥ ﻓﺮﻋﻮﻥ ﱂ ﻳﻌﺮﻑ ﻗﻂ ﺃﻥ ﻣﻮﺳﻰ ﺇﳕﺎ ﺟﺎﺀ ﺑﺘﻠﻚ ﺍﻵﻳﺎﺕ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﺣﻘـﺎ ﻭﺃﻥ‬
‫ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﰲ ﻋﻬﺪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﱂ ﻳﻌﺮﻓﻮﺍ ﻗﻂ‬
‫ﺃﻥ ﳏﻤﺪﺍ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﺣﻘﺎ ﻭﻻ ﻋﺮﻓﻮﺍ ﺃﻧﻪ ﻣﻜﺘﻮﺏ ﰲ ﺍﻟﺘﻮﺭﺍﺓ‬
‫ﻭﺍﻹﳒﻴﻞ‬
‫‪ -‬ﻭﺃﻥ ﻣﻦ ﻋﺮﻑ ﺫﻟﻚ ﻣﻨﻬﻢ ﻭﻛﺘﻤﻪ ﻭﲤﺎﺩﻯ ﻋﻠﻰ ﺇﻋﻼﻥ ﺍﻟﻜﻔﺮ ﻭﳏﺎﺭﺑﺔ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﲞﻴﱪ ﻭﻣﻦ ﺑﲏ ﻗﺮﻳﻈﺔ ﻭﻏﲑﻫﻢ ﻓﺈ‪‬ﻢ ﻛﺎﻧﻮﺍ ﻣﺆﻣﻨﲔ ﻋﻨﺪ ﺍﷲ ﻋـﺰ‬
‫ﻭﺟﻞ ﺃﻭﻟﻴﺎﺀ ﷲ ﻣﻦ ﺃﻫﻞ ﺍﳉﻨﺔ!!!( ﺍﻩ‬
‫‪ -‬ﻭﻳﻨﺴﺐ ﰲ ﺍﻟﻔﺼﻞ ﰲ ﺍﳌﻠﻞ ﺝ‪/٤‬ﺹ‪ ١٥٥‬ﺇﱃ ﺍﻷﺷﻌﺮﻱ ﻭﺃﺻﺤﺎﺑﻪ ﺃ‪‬ﻢ ﻳﻘﻮﻟـﻮﻥ‪ :‬ﺇﻥ‬
‫ﺍﻹﳝﺎﻥ ﻋﻘﺪ ﺑﺎﻟﻘﻠﺐ ﻭﺇﻥ ﻣﻦ ﺃﻋﻠﻦ ﺍﻟﻜﻔﺮ ﺑﻠﺴﺎﻧﻪ ﺑﻼ ﺗﻘﻴﺔ ﻭﻋﺒﺪ‪ ‬ﺍﻷﻭﺛـﺎﻥ ﺃﻭ ﻟـﺰﻡ‪‬‬
‫ﺍﻟﻴﻬﻮﺩﻳﺔ ﺃﻭ ﺍﻟﻨﺼﺮﺍﻧﻴﺔ ﰲ ﺩﺍﺭ ﺍﻹﺳﻼﻡ ﻭﻋﺒﺪ ﺍﻟﺼﻠﻴﺐ ﻭﺃﻋﻠـﻦ ﺍﻟﺜﺘﻠﻴـﺚ ﰲ ﺩﺍﺭ‬
‫ﺍﻹﺳﻼﻡ ﻭﻣﺎﺕ ﻋﻠﻰ ﺫﻟﻚ ﻓﻬﻮ ﻣﺆﻣﻦ ﻛﺎﻣﻞ ﺍﻹﳝﺎﻥ ﻋﻨﺪ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻭﱄ ﷲ ﻋـﺰ‬
‫ﻭﺟﻞ ﻣﻦ ﺃﻫﻞ ﺍﳉﻨﺔ!!! ( ﺍﻩ‬

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 ‫ﻭﻟﻌﻞ ﺍﺑﻦ ﺣﺰﻡ ﳌﺎ ﻋﻠﻢ ﺃﻥ ﺍﻷﺷﺎﻋﺮﺓ ﻳﻘﻮﻟﻮﻥ‪ :‬ﺍﻹﳝﺎﻥ ﻫﻮ ﺍﻟﺘﺼﺪﻳﻖ ﻇﻦ ﺃﻥ ﺍﻟﺘﺼﺪﻳﻖ ﻋﻨﺪﻫﻢ ﻫﻮ ﺍﳌﻌﺮﻓـﺔ‬
‫ﺍ‪‬ﺮﺩﺓ )ﻭﻗﻮﻉ ﻧﺴﺒﺔ ﺍﻟﺘﺼﺪﻳﻖ ﰲ ﺍﻟﻘﻠﺐ( ﻭﻣﺎ ﺩﺭﻯ ﺃﻥ ﻟﻠﺘﺼﺪﻳﻖ ﻋﻨﺪﻫﻢ ﺭﻛﻨﲔ ﳘﺎ‪ :‬ﺍﳌﻌﺮﻓﺔ ﻭﺍﻹﺫﻋﺎﻥ‪،‬‬
‫ﻗﺎﻝ ﺍﻟﺒﻴﺠﻮﺭﻱ ﰲ ﺷﺮﺡ ﺍﳉﻮﻫﺮﺓ ﺹ‪) :٦٢‬ﻭﺍﳌﺮﺍﺩ ﺑﺘﺼﺪﻳﻖ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﰲ ﺫﻟﻚ‪:‬‬
‫ﺍﻹﺫﻋﺎﻥ ﳌﺎ ﺟﺎﺀ ﺑﻪ ﻭﺍﻟﻘﺒﻮﻝ ﻟﻪ‪ ،‬ﻭﻟﻴﺲ ﺍﳌﺮﺍﺩ ﻭﻗﻮﻉ ﻧﺴﺒﺔ ﺍﻟﺼﺪﻕ ﺇﻟﻴﻪ ﰲ ﺍﻟﻘﻠﺐ ﻣﻦ ﻏﲑ ﺇﺫﻋﺎﻥ ﻭﻻ‬
‫ﻗﺒﻮﻝ ﻟﻪ‪ ،‬ﺣﱴ ﻳﻠﺰﻡ ﺍﳊﻜﻢ ﺑﺈﳝﺎﻥ ﻛﺜﲑ ﻣﻦ ﺍﻟﻜﻔﺎﺭ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻳﻌﺮﻓﻮﻥ ﺣﻘﻴﻘﺔ ﻧﺒﻮﺗﻪ ﻭﺭﺳﺎﻟﺘﻪ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻭﻣﺼﺪﺍﻕ ﺫﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﻳﻌﺮﻓﻮﻧﻪ ﻛﻤﺎ ﻳﻌﺮﻓﻮﻥ ﺃﺑﻨﺎﺀﻫﻢ(ﺍﻩ‬
‫ﻛﻤﺎ ﺃﻥ ﺍﻷﺷﺎﻋﺮﺓ ﻳﺪﺧﻠﻮﻥ ﺍﻷﻋﻤﺎﻝ ﰲ ﻣﺴﻤﻰ ﺍﻹﳝﺎﻥ ﻓﻬﻲ ﻋﻨﺪﻫﻢ ﻣﻦ ﻛﻤﺎﻝ ﺍﻹﳝﺎﻥ ﻟﻜﻨﻬﺎ ﻟﻴﺴـﺖ‬
‫ﺷﺮﻃﺎ ﻓﻴﻪ ﻭﻻ ﺭﻛﻨﺎ ﻣﻨﻪ‬

‫اﻟﻨﻤﻮذج اﻟﺜﺎﻟﺚ ‪ :‬اﻹﻣﺎﻣﯿﺔ واﻟﻤﻌﺘﺰﻟﺔ واﻟﺰﯾﺪﯾﺔ‬

‫ﻋﺎﻣﺔ ﺍﻹﻣﺎﻣﻴﺔ ﻭﺍﳌﻌﺘﺰﻟﺔ ﻭﺍﻟﺰﻳﺪﻳﺔ ﻳﻘﻮﻟﻮﻥ‪) :‬ﺑﺄﻥ ﺍﷲ ﰲ ﻛﻞ ﻣﻜﺎﻥ( ﻟﻜﻦ ﺇﺫﺍ ﺭﺟﻌﻨﺎ ﺇﻟﻴﻬﻢ ﻟﻨﻔﻬﻢ ﻋﻨﻬﻢ‬
‫ﻣﻘﺼﺪﻫﻢ ‪‬ﺬﺍ ﺍﻟﻘﻮﻝ ﻓﺴﻴﻘﻮﻟﻮﻥ‪ :‬ﳓﻦ ﻻ ﻧﻌﲏ ﺃﻥ ﺍﷲ ﰲ ﻛﻞ ﻣﻜﺎﻥ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳊﻠﻮﻝ ﻭﺍﳌﻤﺎﺳﺔ ﻷﻥ‬
‫ﺍﷲ ﻣﱰﻩ ﻋﻦ ﺫﻟﻚ ﻓﺬﺍﺗﻪ ﻻ ﺗﻘﺒﻞ ﺍﳊﻠﻮﻝ ﻭﺍﳌﻤﺎﺳﺔ‪ ،‬ﻭﻟﻜﻨﻨﺎ ﻧﻌﲏ ﺃﻥ ﻋﻠﻢ ﺍﷲ ﻭﺗﺪﺑﲑﻩ ﻭﲰﻌﻪ ﻭﺑﺼﺮﻩ‬
‫ﻭﺳﻠﻄﺎﻧﻪ ‪...‬ﺇﱁ ﰲ ﻛﻞ ﻣﻜﺎﻥ‪ ،‬ﻗﺎﻝ ﺍﻟﺸﺮﻳﻒ ﺍﳌﺮﺗﻀﻰ ﺍﻹﻣﺎﻣﻲ ﰲ ﺭﺳﺎﻟﺘﻪ )ﺇﻧﻘﺎﺫ ﺍﻟﺒﺸﺮ ﻣـﻦ ﺍﳉـﱪ‬
‫ﻭﺍﻟﻘﺪﺭ( ﺿﻤﻦ ﺭﺳﺎﺋﻞ ﺍﻟﻌﺪﻝ ﻭﺍﻟﺘﻮﺣﻴﺪ ﺹ‪ ٢٠٢‬ﻋﻦ ﺍﷲ ﺗﻌﺎﱃ‪...) :‬ﻏـﲑ ﳏﺘـﺎﺝ ﺇﱃ ﻣﻜـﺎﻥ ﻭﻻ‬
‫ﺯﻣﺎﻥ‪...‬ﰒ ﺧﻠﻖ ﺍﳋﻠﻖ ﻣﻦ ﻏﲑ ﻓﻘﺮ ﻭﻻ ﺣﺎﺟﺔ ﻭﻻ ﺿﻌﻒ ﻭﻻ ﺍﺳﺘﻌﺎﻧﺔ‪ ،‬ﻣﻦ ﻏﲑ ﺃﻥ ﻳﻠﺤﻘﻪ ﳊﺪﻭﺙ ﺫﻟﻚ‬
‫ﺗﻐﲑ ﺃﻭ ﳝﺴﻪ ﻟﻐﻮﺏ ﺃﻭ ﻳﻨﺘﻘﻞ ﺑﻪ ﺇﱃ ﻣﻜﺎﻥ ﺃﻭ ﻳﺰﻭﻝ ﺑﻪ ﻋﻦ ﻣﻜﺎﻥ ﰒ ﻛﺎﻥ ﺟﻞ ﺛﻨﺎﺅﻩ ﱂ ﻳﺰﻝ ﻣﻮﺟـﻮﺩﺍ‬
‫ﻗﺒﻞ ﻣﻜﺎﻥ ﰒ ﺣﺪﺛﺖ ﺍﻷﻣﺎﻛﻦ ﻭﻫﻮ ﻋﻠﻰ ﻣﺎ ﻛﺎﻥ ﻓﻠﻴﺲ ﳛﻮﻳﻪ ﻣﻜﺎﻥ‪ ...‬ﻭﻫﻮ ﻣﻊ ﺫﻟﻚ ﺑﻜﻞ ﻣﻜﺎﻥ ﺇﻟﻪ‪‬‬
‫ﻋﺎﱂ ﻣﺪﺑﺮ ﻗﺎﻫﺮ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻋﻤﺎ ﻭﺻﻔﻪ ﺑﻪ ﺍﳉﺎﻫﻠﻮﻥ ( ﺍﻩ‬
‫ﻭﰲ ﺷﺮﺡ ﺍﻷﺳﺎﺱ ﺍﻟﻜﺒﲑ ﻟﻠﺸﺮﰲ ﺍﻟﺰﻳﺪﻱ ‪ ) :٤٠٥/١‬ﻭﺍﻟﺒﺎﺭﻱ ﻟﻴﺲ ﺑﺬﻱ ﻣﻜﺎﻥ ﻳﺸﻐﻠﻪ ﻭﻳﺘﻤﻜﻦ ﻓﻴـﻪ‬
‫ﻭﻻ ﺫﻱ ﺍﻧﺘﻘﺎﻝ‪ ...‬ﻗﺎﻝ ﺍﳍﺎﺩﻱ‪ ) :‬ﺍﷲ ﻓﻴﻬﻤﺎ ]ﺃﻱ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻷﺭﺽ[ ﻭﻓﻴﻤﺎ ﺑﻴﻨﻬﻤﺎ ﻭﻓﻮﻕ ﺍﻟﺴﻤﺎﺀ ﺍﻟﺴﺎﺑﻌﺔ‬
‫ﺍﻟﻌﻠﻴﺎ ﻭﻣﻦ ﻭﺭﺍﺀ ﺍﻷﺭﺿﲔ ﺍﻟﺴﺒﻊ ﺍﻟﺴﻔﻠﻰ ﻻ ﳛﻴﻂ ﺑﻪ ﺃﻗﻄﺎﺭ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻷﺭﺽ ﻭﻫﻮ ﺍﶈﻴﻂ ‪‬ﻦ ﻭﲟﺎ ﻓﻴﻬﻦ‪،‬‬
‫ﻓﻜﻴﻨﻮﻧﻴﺘﻪ ﻓﻴﻬﻦ ﻛﻜﻴﻨﻮﻧﻴﺘﻪ ﰲ ﻏﲑﻫﻦ ﻓﻴﻤﺎ ﻓﻮﻗﻬﻦ ﻭﲢﺘﻬﻦ ﻭﻛﻴﻨﻮﻧﻴﺘﻪ ﻓﻴﻤﺎ ﻓﻮﻗﻬﻦ ﻭﲢﺘﻬﻦ ﻛﻜﻴﻨﻮﻧﻴﺘﻪ ﻗﺒﻞ‬
‫ﺇﳚﺎﺩ ﻣﺎ ﺃﻭﺟﺪ ﻣﻦ ﲰﺎﻭﺍﺗﻪ ﻭﺃﺭﺿﻪ‪ ...‬ﻭﻣﻌﲎ ﻗﻮﻟﻨﺎ ﺃﻥ ﺍﷲ ﰲ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻫﻮ‪ :‬ﺃﻧﻪ ﻣﺪﺑﺮ ﳍﻦ‬
‫ﻗﺎﻫﺮ ﻟﻜﻞ ﻣﺎ ﻓﻴﻬﻦ ﻣﺎﻟﻚ ﻷﻣﺮﻫﻦ ﻭﻷﻣﺮ ﻣﺎ ﺑﻴﻨﻬﻦ ﻭﻣﺎ ﲢﺘﻬﻦ ﻻ ﺃﻧﻪ ﻣﺴﺘﺠﻦ ‪‬ﻦ ﻭﻻ ﺩﺍﺧﻞ ﻛﺪﺧﻮﻝ‬
‫ﺍﻷﺷﻴﺎﺀ ﻓﻴﻬﻦ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺍﻟﺸﺮﰲ ﰲ ﺷﺮﺡ ﺍﻷﺳﺎﺱ ﺍﻟﻜﺒﲑ ﺃﻳﻀﺎ ‪ ) :٤٠٩/١‬ﻭﻗﻮﻝ ﺍﳌﻮﺣﺪﻳﻦ‪ :‬ﺍﷲ ﰲ ﻛﻞ ﻣﻜﺎﻥ ﻣﻌﻨﺎﻩ‪ :‬ﺃﻧﻪ‬
‫ﺣﺎﻓﻆ ﻣﺪﺑﺮ ﻟﻜﻞ ﻣﻜﺎﻥ ﻗﺎﻝ ﺍﳍﺎﺩﻱ‪) :‬ﻓﺈﻥ ﺳﺄﻝ ﺳﺎﺋﻞ ﻣﺴﺘﺮﺷﺪ ﺃﻭ ﻣﺘﻌﻨﺖ‪ :‬ﻣﺎ ﻣﻌﲎ ﻗﻮﻟﻜﻢ‪ :‬ﺍﷲ ﰲ ﻛﻞ‬

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 ‫ﻣﻜﺎﻥ؟ ﻗﻠﻨﺎ‪ :‬ﻧﺮﻳﺪ ﺑﻪ ﺃﻧﻪ ﺷﺎﻫﺪ ﻋﻠﻴﻨﺎ ﻏﲑ ﻏﺎﺋﺐ ﻋﻨﺎ ﻻ ﻳﻐﻴﺐ ﻋﻦ ﺍﻷﺷﻴﺎﺀ ﻭﻻ ﻳﻐﻴﺐ ﻋﻨﻪ ﺷﻲﺀ ﻗﺮﺏ‬
‫ﺃﻭ ﻧﺄﻯ‪ ...‬ﻓﻌﻠﻰ ﻫﺬﺍ ﳜﺮ‪‬ﺝ ﻗﻮﻟﻨﺎ‪ :‬ﺍﷲ ﺑﻜﻞ ﻣﻜﺎﻥ ﻧﺮﻳﺪ‪ :‬ﺃﻧﻪ ﺍﻟﻌﺎﱂ ﺍﻟﺸﺎﻫﺪ ﻟﻜﻞ ﺷﺎﻥ‪ ) ...‬ﺍ ﻳﻜـﻮﻥ‬
‫ﻣﻦ ﳒﻮﻯ ﺛﻼﺛﺔ ﺇﻻ ﻫﻮ ﺭﺍﺑﻌﻬﻢ ﻭﻻ ﲬﺴﺔ ﺇﻻ ﻫﻮ ﺳﺎﺩﺳﻬﻢ ﻭﻻ ﺃﺩﱏ ﻣﻦ ﺫﻟﻚ ﻭﻻ ﺃﻛﺜﺮ ﺇﻻ ﻫﻮ ﻣﻌﻬـﻢ‬
‫ﺃﻳﻨﻤﺎ ﻛﺎﻧﻮﺍ(ﺍﻩ‬
‫ﻭﰲ ﻣﻘﺎﻻﺕ ﺍﻹﺳﻼﻣﻴﲔ ﻟﻸﺷﻌﺮﻱ )ﺝ‪/١‬ﺹ‪) :(٤٠‬ﺍﻟﻘﻮﻝ ﰲ ﺍﳌﻜﺎﻥ‪ :‬ﺍﺧﺘﻠﻔﺖ ﺍﳌﻌﺘﺰﻟﺔ ﰲ ﺫﻟﻚ ﻓﻘﺎﻝ‬
‫ﻗﺎﺋﻠﻮﻥ‪ :‬ﺍﻟﺒﺎﺭﺉ ﺑﻜﻞ ﻣﻜﺎﻥ ﲟﻌﲎ ﺃﻧﻪ ﻣﺪﺑﺮ ﻟﻜﻞ ﻣﻜﺎﻥ ﻭﺃﻥ ﺗﺪﺑﲑﻩ ﰲ ﻛﻞ ﻣﻜﺎﻥ‪ ،‬ﻭﺍﻟﻘـﺎﺋﻠﻮﻥ ‪‬ـﺬﺍ‬
‫ﺍﻟﻘﻮﻝ ﲨﻬﻮﺭ ﺍﳌﻌﺘﺰﻟﺔ ﺃﺑﻮ ﺍﳍﺬﻳﻞ ﻭﺍﳉﻌﻔﺮﺍﻥ ﻭﺍﻹﺳﻜﺎﰲ ﻭﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺍﳉﺒﺎﺋﻲ‪.‬‬
‫ﻭﻗﺎﻝ ﻗﺎﺋﻠﻮﻥ‪ :‬ﺍﻟﺒﺎﺭﺉ ﻻ ﰲ ﻣﻜﺎﻥ ﺑﻞ ﻫﻮ ﻋﻠﻰ ﻣﺎ ﱂ ﻳﺰﻝ ﻋﻠﻴﻪ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﻫﺸﺎﻡ ﺍﻟﻔﻮﻃﻲ ﻭﻋﺒﺎﺩ ﺑـﻦ‬
‫ﺳﻠﻴﻤﺎﻥ ﻭﺃﰊ ﺯﻓﺮ ﻭﻏﲑﻫﻢ ﻣﻦ ﺍﳌﻌﺘﺰﻟﺔ(ﺍﻩ‬

‫اﻟﻨﻤﻮذج اﻟﺮاﺑﻊ ‪ :‬اﻟﻤﻌﺘﺰﻟﺔ واﻟﺰﯾﺪﯾﺔ واﻹﻣﺎﻣﯿﺔ واﻹﺑﺎﺿﯿﺔ‬

‫ﻭﻣﻦ ﺫﻟﻚ ﺃﻥ ﺍﳌﻌﺘﺰﻟﺔ ﻭﺍﻟﺰﻳﺪﻳﺔ ﻭﺍﻹﻣﺎﻣﻴﺔ ﻭﺍﻹﺑﺎﺿﻴﺔ ﻭﻭﺍﻓﻘﻬﻢ ﻋﻠﻰ ﺫﻟﻚ ﺍﺑﻦ ﺣﺰﻡ ‪-‬ﻭﺯﻋﻢ ﺃﻧﻪ ﻣﺬﻫﺐ‬
‫ﻃﻮﺍﺋﻒ ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ– ﻳﻘﻮﻟﻮﻥ‪ ) :‬ﺍﷲ ﲰﻴﻊ ﺑﻼ ﲰﻊ ﻭﺑﺼﲑ ﺑﻼ ﺑﺼﺮ ﻭﻋﻠﻴﻢ ﺑﻼ ﻋﻠﻢ‪ (...‬ﻓﺈﻧﻨـﺎ ﺇﺫﺍ‬
‫ﺳﺄﻟﻨﺎﻫﻢ ﻋﻦ ﻣﻘﺼﺪﻫﻢ ‪‬ﺬﺍ ﺍﻟﻘﻮﻝ ﻓﺴﻴﻘﻮﻟﻮﻥ‪ :‬ﳓﻦ ﻻ ﻧﻌﲏ ﺃﻥ ﺍﷲ ﻻ ﻳﺴﻤﻊ ﻭﻻ ﻳﺒﺼﺮ ﻭﻻ ﻳﻌﻠﻢ ﺗﻌﺎﱃ‬
‫ﺍﷲ ﻋﻦ ﺫﻟﻚ‪ ،‬ﺑﻞ ﺍﳌﺮﺍﺩ ﺃﻥ ﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ ﻟﻴﺴﺖ ﺷﻴﺌﺎ ﺯﺍﺋﺪﺍ ﻋﻦ ﻣﻌﲎ ﺍﻟﺬﺍﺕ ﻷﻧﻪ ﻳﻠﺰﻡ ﻣﻦ ﺫﻟـﻚ‬
‫ﻋﻨﺪﻫﻢ ﺗﻌﺪﺩ ﺍﻟﺬﺍﺕ‪.‬‬
‫ﻗﺎﻝ ﺟﻌﻔﺮ ﺍﻟﺴﺒﺤﺎﱐ ﺍﻹﻣﺎﻣﻲ ﰲ ﻛﺘﺎﺑﻪ )ﻋﻘﺎﺋﺪ ﺍﻹﲰﺎﻋﻴﻠﻴﺔ( ﺹ‪ ١٩٦‬ﺿﻤﻦ ﺃﲝﺎﺛﻪ ﰲ ﺍﳌﻠﻞ ﻭﺍﻟﻨﺤـﻞ‪:‬‬
‫)ﻭﻗﺪ ﺫﻫﺒﺖ ﺍﻻ‪‬ﻣﺎﻣﻴ‪‬ﺔ‪ ،‬ﻭﻗﺴﻢ ﻣﻦ ﺍﳌﻌﺘﺰﻟﺔ‪ ،‬ﺗﺒﻌﺎﹰ ﻟﻼﹶﺩﻟﺔ ﺍﻟﻌﻘﻠﻴ‪‬ﺔ‪ ،‬ﺍﻟﱵ ﺃﺷﺎﺭ ﺇﻟﻴﻬﺎ ﺍﻹﻣﺎﻡ ﰲ ﻛﻼﻣﻪ‪ ،‬ﺑـﺄﻥﹼ‬
‫ﺍﳌﺮﺍﺩ‪ ‬ﻧﻔﻲ ﺍﻟﺼﻔﺎﺕ ﺍﻟﺰﺍﺋﺪﺓ ﻋﻠﻴﻪ‪ ،‬ﻻ ﻧﻔﻲ ﺍﻟﺼﻔﺎﺕ ﻋﻠﻰ ﺍﻻ‪‬ﻃﻼﻕ‪ ،‬ﻓﺎﻟﻠﹼﻪ ﺳﺒﺤﺎﻧﻪ ﻋﻠﻢ‪ ‬ﻛﻠﹼـﻪ‪ ،‬ﻗـﺪﺭﺓ‬
‫ﻛﻠﹼﻪ‪ ،‬ﺣﻴﺎﺓ ﻛﻠﹼﻪ‪ ،‬ﻭﻫﻜﺬﺍ‪ ،‬ﻻ ﺃﻧ‪‬ﻪ ﺷﻲﺀ‪ ،‬ﻭﻋﻠﻤﻪ ﺷﻲﺀ ﺁﺧﺮ‪ ،‬ﺧﻼﻓﺎﹰ ﻟﻼﹶﺷﺎﻋﺮﺓ‪ ،‬ﻓﻘﺪ ﺫﻫﺒـﻮﺍ ﺇﱃ ﺯﻳـﺎﺩﺓ‬
‫ﺍﻟﺼﻔﺎﺕ ﻋﻠﻰ ﺍﻟﺬﺍﺕ ﻣﻊ ﻛﻮ‪‬ﺎ ﻗﺪﳝﺔ‪ ،‬ﻓﺄﻭﺭﺩ ﻋﻠﻴﻬﻢ ﺑﺎﺳﺘﻠﺰﺍﻣﻪ ﺍﻟﻘﻮﻝ ﺑﺎﻟﻘﺪﻣﺎﺀ ﺍﻟﺜﻤﺎﻧﻴﺔ‪.‬‬
‫ﻭﻟﻜﻦ ﺍﻹﲰﺎﻋﻴﻠﻴﺔ ﺫﻫﺒﺖ ﺇﱃ ﻧﻔﻲ ﺍﻟﺼﻔﺎﺕ ﻋﻨﻪ ﻋﻠﻰ ﺍﻹﻃﻼﻕ‪ ،‬ﻭﺍﻛﺘﻔﺖ ﰲ ﻣﻘﺎﻡ ﻣﻌﺮﻓﺘـﻪ ﺳـﺒﺤﺎﻧﻪ‬
‫ﺑﺎﻟﻘﻮﻝ ‪‬ﻮﻳﺘﻪ ﻭﺫﺍﺗﻪ ﺩﻭﻥ ﻭﺻﻔﻪ ﺑﺼﻔﺎﺕ‪ ،‬ﺣﱴ ﺍﻟﺼﻔﺎﺕ ﺍﳉﻤﺎﻟﻴ‪‬ﺔ ﻭﺍﻟﻜﻤﺎﻟﻴ‪‬ﺔ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺍﻟﺴﺒﺤﺎﱐ ﰲ ﻛﺘﺎﺑﻪ ﻋﻘﺎﺋﺪ ﺍﻷﺷﺎﻋﺮﺓ ﺹ‪ ٩٢‬ﺿﻤﻦ ﺃﲝﺎﺛﻪ ﰲ ﺍﳌﻠﻞ ﻭﺍﻟﻨﺤﻞ‪ ) :‬ﻭﻻ ﻳﻌﲏ ﺃﺻﺤﺎﺏ‬
‫ﻧﻈﺮﻳﺔ ﺍﻟﻮﺣﺪﺓ ﺗﻌﻄﻴﻞ ﺍﻟﺬﺍﺕ ﻋﻦ ﺍﻟﺼﻔﺎﺕ ﻭﺧﻠﻮ‪‬ﻫﺎ ﻋﻦ ﻭﺍﻗﻌﻴﺘﻬﺎ‪ ،‬ﻛﻤﺎ ﻋﻠﻴﻪ ﺍﻟﻘﺎﺋﻞ ﺑﺎﻟﻨﻴﺎﺑﺔ‪ ،‬ﺑﻞ ﻳﻌﻨﻮﻥ‬
‫ﺃﻥﹼ ﻭﺟﻮﺩﺍﹰ ﺃﻭﺣﺪﺍﹰ ﺑﻮﺣﺪﺗﻪ ﻭﺑﺴﺎﻃﺘﻪ‪ ،‬ﻣﻦ ﺩﻭﻥ ﺗﻜﺜﹼﺮ ﻓﻴﻪ‪ ،‬ﻫﻮ ﻧﻔﺲ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻘﺪﺭﺓ ﻭﺳﺎﺋﺮ ﺍﻟﻜﻤـﺎﻻﺕ‪،‬‬
‫ﻭﺭﺏ‪ ‬ﻭﺟﻮﺩ ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﻜﻤﺎﻝ ﻋﻠﻰ ﺣﺪ‪ ‬ﻳﻜﻮﻥ ﻧﻔﺲ ﺍﻟﻜﺸﻒ ﻭﺍﻟﻌﻠﻢ‪ ،‬ﻭﻧﻔﺲ ﺍﻟﻘﺪﺭﺓ ﻭﺍﻻﺳـﺘﻄﺎﻋﺔ‪،‬‬
‫ﻭﻫﻮ ﰲ ﺍﻟﻜﻤﺎﻝ ﺁﻛﺪ ﻣﻦ ﺍﻟﻮﺟﻮﺩ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻘﺪﺭﺓ ﺯﺍﺋﺪﻳﻦ ﻋﻠﻴﻪ‪( .‬ﺍﻩ‬

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 ‫ﻭﻗﺎﻝ ﺍﻟﺸﺮﻳﻒ ﺍﳌﺮﺗﻀﻰ ﰲ ﺭﺳﺎﻟﺘﻪ )ﺇﻧﻘﺎﺫ ﺍﻟﺒﺸﺮ ﻣﻦ ﺍﳉﱪ ﻭﺍﻟﻘﺪﺭ( ﺿﻤﻦ ﺭﺳﺎﺋﻞ ﺍﻟﻌـﺪﻝ ﻭﺍﻟﺘﻮﺣﻴـﺪ‬
‫ﺹ‪ ) :٢٠٢‬ﺍﷲ ﻭﺍﺣﺪ ﻟﻴﺲ ﻛﻤﺜﻠﻪ ﺷﻲﺀ‪ ...‬ﻭﺍﻟﻌﺎﱂ ﺍﻟﺬﻱ ﻻ ﳜﻔﻰ ﻋﻠﻴﻪ ﺷﻲﺀ ﻭﺍﻟﻘﺎﺩﺭ ﺍﻟﺬﻱ ﻻ ﻳﻌﺠﺰﻩ‬
‫ﺷﻲﺀ ‪ ،‬ﻭﺃﻧﻪ ﺍﳊﻲ ﺍﻟﺬﻱ ﻻ ﳝﻮﺕ ﻭﺍﻟﻘﻴﻮﻡ ﺍﻟﺬﻱ ﻻ ﻳﺒﻴﺪ ﻭﺍﻟﻘﺪﱘ ﺍﻟﺬﻱ ﱂ ﻳﺰﻝ ﻭﻻ ﻳﺰﺍﻝ ﲰﻌﻴﺎ ﺑﺼﲑﺍ‬
‫ﻋﺎﳌﺎ ﻗﺎﺩﺭﺍ ﻏﻨﻴﺎ‪ ...‬ﻭﻫﻮ ﺍﻟﻠﻄﻴﻒ ﺍﳋﺒﲑ ﺍﻟﺬﻱ ﻳﻌﻠﻢ ﻣﺎ ﻳﻜﻮﻥ ﻗﺒﻞ ﺃﻥ ﻳﻜﻮﻥ‪ ...‬ﻭﻋﻠﻢ ﺍﻷﺷﻴﺎﺀ ﻛﻠـﻬﺎ‬
‫ﺑﻨﻔﺴﻪ ﻣﻦ ﻏﲑ ﻋﻠﻢ ﺃﺣﺪﺛﻪ ﻭﻣﻦ ﻏﲑ ﻣﻌﲔ ﻛﺎﻥ ﻳﻌﻴﻨﻪ ﺑﻞ ﻋﻠﻢ ﺫﻟﻚ ﻛﻠﻪ ﺑﺬﺍﺗﻪ ﺍﻟﱵ ﱂ ﻳﺰﻝ ‪‬ﺎ ﻗـﺎﺩﺭﺍ‬
‫ﻋﺎﳌﺎ ﺣﻴﺎ ﲰﻴﻌﺎ ﺑﺼﲑﺍ ﻷﻧﻪ ﺍﻟﻮﺍﺣﺪ ﺍﻟﺬﻱ ﱂ ﻳﺰﻝ ﻗﺒﻞ ﺍﻷﺷﻴﺎﺀ ﻛﻠﻬﺎ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﻋﺒﺪ ﺍﳉﺒﺎﺭ ﺍﳌﻌﺘﺰﱄ ﰲ ﺭﺳﺎﻟﺘﻪ )ﺍﳌﺨﺘﺼﺮ ﰲ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ( ﺹ‪ ٣٢٩‬ﺿﻤﻦ ﺭﺳﺎﺋﻞ ﺍﻟﻌﺪﻝ‬
‫ﻭﺍﻟﺘﻮﺣﻴﺪ‪ ) :‬ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﺃﺗﻘﻮﻟﻮﻥ ﺃﻧﻪ ﻋﺰ ﻭﺟﻞ ﻋﺎﱂ ﺑﻌﻠﻢ ﻭﻗﺎﺩﺭ ﺑﻘﺪﺭﺓ ؟ ﻗﻴﻞ ﻟﻪ‪ :‬ﻻ‪ ،‬ﺑﻞ ﻧﻘﻮﻝ ﻫﻮ ﻋـﺎﱂ‬
‫ﻗﺎﺩﺭ ﺣﻲ ﲰﻴﻊ ﺑﺼﲑ ﻗﺪﱘ ﺑﺬﺍﺗﻪ ﻻ ﳛﺘﺎﺝ ﺇﱃ ﺃﻣﺮ ﺳﻮﻯ ﺫﺍﺗﻪ ﻳﺼﺢ ﻷﺟﻠﻪ ﺃﻥ ﻳﺴﺘﺤﻖ ﳍﺬﻩ ﺍﻟﺼﻔﺎﺕ‪،‬‬
‫ﻭﻟﻮ ﻛﺎﻥ ﻻ ﻳﻌﻠﻢ ﺇﻻ ﺑﻌﻠﻢ ﻟﻜﺎﻥ ﳏﺘﺎﺟﺎ ﰲ ﻛﻮﻧﻪ ﻋﺎﳌﺎ ﺇﱃ ﺫﻟﻚ ﻛﺎﻟﻮﺍﺣﺪ ﻣﻨﺎ‪...‬‬
‫ﻭﻟﻮ ﻛﺎﻥ ﻋﻠﻤﻪ ﳏﺪﺛﺎ ﻷﺩﻯ ﺇﱃ ﺃﻥ ﻳﻜﻮﻥ ﺃﺣﺪﺛﻪ ﻣﻦ ﻗﺒﻞ ﺃﻥ ﻳﻌﻠﻤﻪ ﻭﻣﻦ ﻟﻴﺲ ﺑﻌﺎﱂ ﻻ ﳚﻮﺯ ﺃﻥ ﻳﻔﻌـﻞ‬
‫ﺍﻟﻌﻠﻢ ﻭﻫﺬﺍ ﻓﺎﺳﺪ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻗﺪﳝﺎ ﻟﻮﺟﺐ ﺃﻥ ﻳﻜﻮﻥ ﻭﺟﻮﺩﻩ ﻭﺍﺟﺒﺎ ﻳﺴﺘﻐﲏ ﻋﻦ ﻣﻮﺟﺪ ﻭﻓﺎﻋﻞ ﻭﻫﺬﺍ‬
‫ﻣﻮﺟﺐ ﺃﻧﻪ ﻣﺴﺎﻭ ﷲ ﰲ ﺍﻷﻟﻮﻫﻴﺔ ﻭﺃﻥ ﻻ ﻳﻜﻮﻥ ﺍﷲ ﺃﻭﱃ ﺑﺄﻥ ﻳﻜﻮﻥ ﺇﳍﺎ ﻣﻦ ﻋﻠﻤﻪ ﻭﻗﺪﺭﺗﻪ ﺍﻟﻘﺪﳝﲔ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺣﺰﻡ ﰲ ﺍﻟﻔﺼﻞ ﰲ ﺍﳌﻠﻞ ﺝ‪/٢‬ﺹ‪) :١٠٩‬ﻗﺎﻝ ﺃﺑﻮ ﳏﻤﺪ‪ :‬ﻭﺃﲨﻊ ﺍﳌﺴﻠﻤﻮﻥ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﲟﺎ ﺟﺎﺀ‬
‫ﺑﻪ ﻧﺺ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﲰﻴﻊ ﺑﺼﲑ‪ ،‬ﰒ ﺍﺧﺘﻠﻔﻮﺍ‪:‬‬
‫ﻓﻘﺎﻟﺖ ﻃﺎﺋﻔﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﻷﺷﻌﺮﻳﺔ ﻭﺟﻌﻔﺮ ﺑﻦ ﺣﺮﺏ ﻣﻦ ﺍﳌﻌﺘﺰﻟﺔ ﻭﻫﺸﺎﻡ ﺍﺑـﻦ ﺍﳊﻜـﻢ ﻭﲨﻴـﻊ‬
‫ﺍ‪‬ﺴﻤﺔ‪ :‬ﻧﻘﻄﻊ ﺃﻥ ﺍﷲ ﲰﻴﻊ ﺑﺴﻤﻊ ﺑﺼﲑ ﺑﺒﺼﺮ‪ ،‬ﻭﺫﻫﺒﺖ ﻃﻮﺍﺋﻒ ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻣﻨـﻬﻢ ﺍﻟﺸـﺎﻓﻌﻲ!‬
‫ﻭﺩﺍﻭﺩ ﺑﻦ ﻋﻠﻲ! ﻭﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﻣﺴﻠﻢ ﺍﻟﻜﻨﺎﱐ! ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﻭﻏﲑﻫﻢ ﺇﱃ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﲰﻴـﻊ‬
‫ﺑﺼﲑ ﻭﻻ ﻧﻘﻮﻝ ﺑﺴﻤﻊ ﻭﻻ ﺑﺒﺼﺮ ﻷﻥ ﺍﷲ ﺗﻌﺎﱃ ﱂ ﻳﻘﻠﻪ‪ ،‬ﻭﻟﻜﻦ ﲰﻴﻊ ﺑﺬﺍﺗﻪ ﻭﺑﺼﲑ ﺑﺬﺍﺗﻪ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﳏﻤﺪ‪ :‬ﻭ‪‬ﺬﺍ ﻧﻘﻮﻝ ﻭﻻ ﳚﻮﺯ ﺇﻃﻼﻕ ﲰﻊ ﻭﻻ ﺑﺼﺮ ﺣﻴﺚ ﱂ ﻳﺄﺕ ﺑﻪ ﻧﺺ‪(...‬ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺍﻟﺸﺮﰲ ﺍﻟﺰﻳﺪﻱ ﰲ ﺷﺮﺣﻪ ﺍﻟﻜﺒﲑ ﻋﻠﻰ ﺍﻷﺳﺎﺱ ‪) :٥٥٥/١‬ﻗﺎﻝ ﺍﳌﺮﺗﻀﻰ ﰲ ﻛﺘﺎﺏ ﺍﻟﺸﺮﺡ ﻭﺍﻟﺒﻴﺎﻥ‪:‬‬
‫ﺍﻟﻔﺮﻕ ﺑﲔ ﺻﻔﺎﺕ ﺍﻟﺬﺍﺕ ﻭﺻﻔﺎﺕ ﺍﻷﻓﻌﺎﻝ ﺑﻴ‪‬ﻦ‪ :‬ﺃﻥ ﻛﻞ ﺍﺳﻢ ﺩﺧﻠﻪ ﺍﻟﺘﻀﺎﺩ ﻓﻬﻮ ﻣﻦ ﺻﻔﺎﺕ ﺍﻷﻓﻌﺎﻝ‬
‫ﻭﻛﻞ ﺍﺳﻢ ﻻ ﳚﻮﺯ ﻓﻴﻪ ﺍﻟﺘﻀﺎﺩ ﻓﻬﻮ ﻣﻦ ﺻﻔﺎﺕ ﺍﻟﺬﺍﺕ‪ ...‬ﺗﻘﻮﻝ‪ :‬ﻋﺎﱂ ﻭﻻ ﺗﻘﻮﻝ ﻻ ﻳﻌﻠﻢ ﻭﺗﻘﻮﻝ ﺣـﻲ‬
‫ﻭﻻ ﺗﻘﻮﻝ ﻟﻴﺲ ﲝﻲ ﻭﺗﻘﻮﻝ ﲰﻴﻊ ﻭﻻ ﺗﻘﻮﻝ ﻟﻴﺲ ﺑﺴﻤﻴﻊ ﻓﻬﺬﻩ ﺻﻔﺎﺕ ﺍﻟﺬﺍﺕ‪ ،‬ﻭﺻﻔﺎﺕ ﺍﻷﻓﻌـﺎﻝ ﺃﻥ‬
‫ﺗﻘﻮﻝ‪ :‬ﻳﺮﺯﻕ ﻭﻻ ﻳﺮﺯﻕ ﻭﻳﻌﻄﻲ ﻭﻻ ﻳﻌﻄﻲ ﻭﻳﺮﺣﻢ ﻭﻻ ﻳﺮﺣﻢ ﺗﺮﻳـﺪ ﻳـﺮﺣﻢ ﺍﳌـﺆﻣﻨﲔ ﻭﻻ ﻳـﺮﺣﻢ‬
‫ﺍﻟﻔﺎﺳﻘﲔ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﻋﻤﺮﻭ ﺍﻟﺘﻼﱄ ﺍﻹﺑﺎﺿﻲ ﰲ ﺣﺎﺷﻴﺘﻪ ﻋﻠﻰ ﻛﺘﺎﺏ ﺍﻟﺪﻳﺎﻧﺎﺕ ﺹ‪) :٥٢‬ﻓﻤﻌﲎ ﻛﻮﻧﻪ ﺗﻌﺎﱃ ﺣﻴﺎ ﺑﺬﺍﺗـﻪ‬
‫ﻓﺈﻥ ﺫﺍﺗﻪ ﺗﻌﺎﱃ ﻛﺎﻓﻴﺔ ﰲ ﺍﺳﺘﻠﺰﺍﻣﻬﺎ ﺻﺤﺔ ﺍﳊﻴﺎﺓ ﻟﻪ ﻭﻻ ﺣﺎﺟﺔ ﻓﻴﻪ ﺇﱃ ﺛﺒﻮﺕ ﺻﻔﺔ ﻗﺪﳝﺔ ﻗﺎﺋﻤـﺔ ﺑـﻪ‬

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 ‫ﺯﺍﺋﺪﺓ ﻣﻘﺘﻀﻴﺔ ﻟﺼﺤﺔ ﺍﳊﻴﺎﺓ ﻟﻪ ﻭﻣﻌﲎ ﻛﻮﻧﻪ ﻋﺎﳌﺎ ﺑﺬﺍﺗﻪ ﻛﻮﻥ ﺫﺍﺗﻪ ﺗﻨﻜﺸﻒ ﳍﺎ ﲨﻴﻊ ﺍﳌﻌﻠﻮﻣﺎﺕ ﺍﻧﻜﺸﺎﻓﺎ‬
‫ﺗﺎﻣﺎ ﻣﻦ ﻏﲑ ﻗﻴﺎﻡ ﺻﻔﺔ ﻗﺪﳝﺔ ﻣﺘﻘﺘﻀﻴﺔ ﻟﺬﻟﻚ ﺍﻻﻧﻜﺸﺎﻑ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺍﻟﺘﻼﱄ ﺃﻳﻀﺎ ﰲ ﺷﺮﺡ ﺍﻟﻨﻮﻧﻴﺔ‪) :‬ﻭﻋﻠﻢ ﺍﷲ ﻣﻦ ﺻﻔﺎﺕ ﺫﺍﺗﻪ ﻛﺎﳊﻴﺎﺓ ﻭﺍﻟﻘﺪﺭﺓ ﻭﺳﺎﺋﺮ ﺻﻔﺎﺕ ﺫﺍﺗﻪ‬
‫ﺧﻼﻓﺎ ﳌﻦ ﻗﺎﻝ ﺇ‪‬ﺎ ﻣﻌﺎﻥ ﻭﻟﻴﺴﺖ ﺻﻔﺎﺕ‪ ...‬ﻭﻣﻌﲎ ﻋﻠﻤﻪ ﺇﺣﺎﻃﺘﻪ ﺑﺎﻷﺷﻴﺎﺀ ﻭﺍﻧﻜﺸﺎﻓﻬﺎ ﻟﻪ ﻭﻇﻬﻮﺭﻫﺎ‬
‫ﻟﻪ ﻭﺇﺩﺭﺍﻛﻪ ﳍﺎ ﻣﻦ ﻏﲑ ﻣﻌﲎ ﻗﺎﺋﻢ ﻓﻴﻪ ﺑﻪ ﺫﻟﻚ ﺍﻟﻌﻠﻢ(ﺍﻩ ﻭﺍﻧﻈﺮ )ﺍﻟﺒﻌﺪ ﺍﳊﻀﺎﺭﻱ ﻟﻌﻘﻴـﺪﺓ ﺍﻹﺑﺎﺿـﻴﺔ(‬
‫ﺹ‪٢٣٠‬‬
‫ﻭﻋﻨﺪ ﺍﻟﺘﺄﻣﻞ ﳒﺪ ﺃﻥ ﺍﳉﻤﻴﻊ ﻳﺜﺒﺘﻮﻥ ﺃﻥ ﺍﷲ ﻳﺴﻤﻊ ﻭﻳﺒﺼﺮ ﻭﻳﻌﻠﻢ ﻭﻳﻘﺪﺭ‪...‬ﺇﱁ ﻭﻟﻜﻨﻬﻢ ﺍﺧﺘﻠﻔـﻮﺍ ﰲ‬
‫ﻫﻞ ﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ ﳍﺎ ﻣﻌﺎﻥ ﺯﺍﺋﺪﺓ ﻋﻦ ﺍﻟﺬﺍﺕ ﺃﻭ ﻻ؟‪ ،‬ﻭﻟﺬﺍ ﳒﺪ ﻣﻦ ﺍﻟﻘﺎﺋﻠﲔ ﺑﺄﻧﻪ ﻟﻴﺲ ﻟﻠﺼﻔﺎﺕ ﻣﻌﺎﻥ‬
‫ﺯﺍﺋﺪﺓ ﻋﻦ ﺍﻟﺬﺍﺕ ﻣﻦ ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﺍﳋﻼﻑ ﺑﲔ ﺍﻟﻔﺮﻳﻘﲔ ﻟﻔﻈﻲ ﺃﻭ ﻗﺮﻳﺐ ﻣﻦ ﺍﻟﻠﻔﻈﻲ ﻓﻔﻲ ﺷﺮﺡ ﺍﻷﺳﺎﺱ‬
‫ﺍﻟﻜﺒﲑ ﻟﻠﺸﺮﰲ ﺍﻟﺰﻳﺪﻱ ‪ :٣٧١/١‬ﺃﻥ ﺍﻹﻣﺎﻡ ﳛﻲ ﰲ ﺍﻟﺸﺎﻣﻞ ﺫﻛﺮ ﺍﻷﺷﻌﺮﻳﺔ ﻭﻗﺴﻤﻬﻢ ﺇﱃ ﻗﺴﻤﲔ‪ :‬ﻣـﻦ‬
‫ﻳﻘﻮﻝ ﺇﻥ ﺍﻟﺼﻔﺎﺕ )ﺍﻟﻌﻠﻢ ﻭﺍﻟﺴﻤﻊ ﻭﺍﻟﺒﺼﺮ ﻭﺍﻟﻘﺪﺭﺓ‪ ( ...‬ﻣﻌﺎﻥ ﻗﺪﳝﺔ‪ ،‬ﻭﻣﻦ ﻳﻘﻮﻝ ﺇﻥ ﺍﻟﻌﻠﻢ ﻫﻮ ﻧﻔـﺲ‬
‫ﺍﻟﻌﺎﳌﻴﺔ ﻭﺍﻟﻘﺪﺭﺓ ﻧﻔﺲ ﺍﻟﻘﺎﺩﺭﻳﺔ ﻭﺃﻥ ﺍﻟﻌﺎﳌﻴﺔ ﻭﺍﻟﻘﺎﺩﺭﻳﺔ ﻟﻴﺴﺖ ﻣﻀﺎﻓﺔ ﺇﱃ ﺍﻟﺬﺍﺕ‪ ،‬ﰒ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﳛﻲ‪) :‬ﻓﺄﻣﺎ‬
‫ﺍﻟﻜﻼﺑﻴﺔ ﻭﺍﻟﻔﺮﻳﻖ ﺍﻟﺜﺎﱐ ﻣﻦ ﺍﻷﺷﻌﺮﻳﺔ ﻓﻴﻘﺮﺏ ﺃﻥ ﻳﻜﻮﻥ ﺍﳋﻼﻑ ﺑﻴﻴﻨﺎ ﻭﺑﻴﻨﻬﻢ ﻟﻔﻈﻴﺎ( ﺍﻩ‬
‫ﻭﺣﻜﻰ ﺑﻌﺾ ﻣﺘﺴﻨﻨﺔ ﺍﻟﺰﻳﺪﻳﺔ ﺃﻥ ﻃﺎﺋﻔﺔ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻟﺰﻳﺪﻳﺔ ﻛﻤﺤﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﻋﺰ ﺍﻟﺪﻳﻦ ﺍﳌﻔﱵ ﻭﺍﻟﻨﺎﺻﺮ‬
‫ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﻭﺍﳊﺴﲔ ﺑﻦ ﺍﻟﻘﺎﺳﻢ ﻭﺍﺑﻨﻪ ﳛﻲ ﻭﻟﻄﻒ ﺍﷲ ﺍﻟﻐﻴﺎﺙ ﻭﺍﳌﻘﺮﺍﺋﻲ ﻭﻏﲑﻫﻢ ﻛﻞ ﻫﺆﻻﺀ ﻳﺮﻭﻥ‬
‫ﺃﻥ ﺧﻼﻑ ﺍﻟﺰﻳﺪﻳﺔ ﻣﻊ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﰲ ﻋﻠﻢ ﺍﻟﻜﻼﻡ ﺧﻼﻑ ﻟﻔﻈﻲ ﻭﺣﻜﻰ ﺑﻌﻀﻬﻢ ﺍﻹﲨﺎﻉ ﻋﻠﻰ ﺫﻟـﻚ‪،‬‬
‫ﻟﻜﻦ ﻣﺎ ﺣ‪‬ﻜﻲ ﻋﻦ ﻫﺆﻻﺀ ﳛﺘﺎﺝ ﺇﱃ ﺗﻮﺛﻴﻖ‬
‫ﻭﻗﺎﻟﺖ ﺍﻟﺪﻛﺘﻮﺭﺓ ﻋﺎﺋﺸﺔ ﺍﳌﻨﺎﻋﻲ ﰲ ﺭﺳﺎﻟﺘﻬﺎ )ﺃﺻﻮﻝ ﺍﻟﻌﻘﻴﺪﺓ ﺑﲔ ﺍﻹﻣﺎﻣﻴﺔ ﻭﺍﳌﻌﺘﺰﻟـﺔ( ﺹ‪) :١٤٢‬ﻭﻻ‬
‫ﺧﻼﻑ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﲨﻴﻌﺎ ﰲ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻣﻮﺻﻮﻑ ﺑﻜﻞ ﻣﺎ ﻭﺻﻔﻪ ﺑﻪ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ ﻭﻛﻮﻧﻪ ﺗﻌﺎﱃ‬
‫ﻗﺎﺩﺭﺍ ﻋﺎﳌﺎ ﺣﻴﺎ‪ ...‬ﺇﱁ ﻭﺇﳕﺎ ﻳﻈﻬﺮ ﺍﳋﻼﻑ ﺣﲔ ﳓﺎﻭﻝ ﺗﻔﺴﲑ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻷﻭﺻﺎﻑ ﺍﻟﻮﺍﺭﺩﺓ ﻭﺑـﲔ‬
‫ﺍﻟﺬﺍﺕ ﺍﳌﺴﺘﺤﻘﺔ ﳍﺬﻩ ﺍﻟﺼﻔﺎﺕ‬
‫ﻓﻬﻞ ﻳﻌﲏ ﻭﺻﻔﻪ ﺑﻌﺎﱂ ﻭﻗﺎﺩﺭ ﻣﺜﻼ ﺃﻧﻪ ﻗﺎﺩﺭ ﺑﻘﺪﺭﺓ ﺗﻘﻮﻡ ﺑﺬﺍﺗﻪ ﻭﻋﺎﱂ ﺑﻌﻠﻢ ﻳﻘﻮﻡ ﺑﺬﺍﺗﻪ؟ ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﺬﺍﺕ‬
‫ﻗﺪﳝﺔ ﻓﻬﻞ ﻳﻠﺰﻡ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻘﺪﺭﺓ ﻗﺪﳝﺔ ﻭﺍﻟﻌﻠﻢ ﻗﺪﳝﺎ؟ ﻭﻫﻞ ﻳﻠﺰﻡ ﺫﻟﻚ ﻗﺪﺣﺎ ﰲ ﻭﺣﺪﺍﻧﻴﺔ ﺍﻟﺬﺍﺕ؟‬
‫ﻭﰲ ﺍﻹﺟﺎﺑﺔ ﻋﻦ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﺍﺧﺘﻠﻔﺖ ﻭﺟﻬﺎﺕ ﺍﻟﻨﻈﺮ ﻭﺗﻌﺪﺩﺕ ﺃﺭﺍﺀ ﻋﻠﻤﺎﺀ ﺍﻟﻜﻼﻡ ﻭﺗﻌﺎﺭﺿﺖ ﻭﺇﻥ‬
‫ﻛﺎﻧﻮﺍ ﲨﻴﻌﺎ ﻳﻬﺪﻓﻮﻥ ﺇﱃ ﻏﺎﻳﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﻫﻲ ﺇﺛﺒﺎﺕ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺗﻔﺴﲑﻩ ﰲ ﺿﻮﺀ ﻣﺎ ﺟـﺎﺀ ﺑـﻪ ﺍﻟﻘـﺮﺁﻥ‬
‫ﻭﺍﻟﺴﻨﺔ(ﺍﻩ‬

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 ‫اﻟﻨﻤﻮذج اﻟﺨﺎﻣﺲ ‪ :‬اﻟﺼﻮﻓﯿﺔ‬
‫ﻭﻣﻦ ﺫﻟﻚ ﻗﻮﻝ ﺑﻌﺾ ﺍﻟﺼﻮﻓﻴﺔ‪) :‬ﻣﺎ ﻧﻈﺮﺕ ﺇﱃ ﺷﻲﺀ ﺇﻻ ﻭﺭﺃﻳﺖ ﺍﷲ ﻓﻴﻪ( ﻭﳓﻮ ﺫﻟﻚ ﻣﻦ ﺍﻟﻌﺒﺎﺭﺍﺕ ﻓﺈﻥ‬
‫ﺍﻟﺒﻌﺾ ﻳﻔﻬﻢ ﻣﻦ ﺫﻟﻚ ﺍﻟﻘﻮﻝ ﺑﺎﳊﻠﻮﻝ ﻭﺍﻻﲢﺎﺩ‪ ،‬ﻟﻜﻨﻨﺎ ﺇﺫﺍ ﺳﺄﻟﻨﺎﻫﻢ ﻋـﻦ ﻣﻘﺼـﺪﻫﻢ ‪‬ـﺬﺍ ﺍﻟﻜـﻼﻡ‬
‫ﻓﺴﻴﻘﻮﻟﻮﻥ‪ :‬ﳓﻦ ﻻ ﻧﻌﲏ ﺃﻥ ﺍﷲ ﳛﻞ ﺃﻭ ﻳﺘﺤﺪ ﻣﻊ ﺫﻟﻚ ﺍﻟﺸﻲﺀ ﺗﻌﺎﱃ ﺍﷲ ﻋﻦ ﺫﻟﻚ‪ ،‬ﺑـﻞ ﻣﺮﺍﺩﻧـﺎ ﺃﻥ‬
‫ﺻﻔﺎﺕ ﺍﷲ ﺗﺘﺠﻠﻰ ﰲ ﻛﻞ ﺷﻲﺀ ﻓﻜﻞ ﺷﻲﺀ ﻳﺘﺠﻠﻰ ﻓﻴﻪ ﺇﳚﺎﺩ ﺍﷲ ﻭﺇﻣﺪﺍﺩ ﺍﷲ ﻭﺇﺗﻘﺎﻥ ﺍﷲ ﻭﻗﻴﻮﻣﻴﺔ ﺍﷲ‬
‫‪...‬ﺇﱁ‬
‫ﻭﻋﻨﺪﻣﺎ ﺫﻛﺮ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﺎﻟﻔﻘﻴﻪ ﰲ ﻣﻨﻈﻮﻣﺘﻪ )ﺍﻟﺮﺷﻔﺎﺕ( ﳓﻮ ﻫﺬﺍ ﺍﻟﻌﺒﺎﺭﺍﺕ ﻗـﺎﻝ ﺩﺍﻓﻌـﺎ‬
‫ﻟﺘﻮﻫﻢ ﻣﻦ ﻳﺘﻮﻫﻢ ﺍﳊﻠﻮﻝ ﻭﺍﻻﲢﺎﺩ ﺹ ‪ ١٢٦‬ﻣﻊ ﺷﺮﺡ ﺑﺎ ﺳﻮﺍﺩﺍﻥ‪:‬‬
‫ﻭﻻ ﺣﻠﻮﻝ ﻗﻂ ﰲ ﺍﻋﺘﻘــﺎﺩﻱ‬ ‫*‬ ‫ﻻ ﻗﻮﻝ ﺫﻱ ﺍﻹﳊﺎﺩ ﺑﺎﲢﺎﺩ‬
‫ﻋﻦ ﻗﻮﻝ ﺃﻫﻞ ﺍﻟﺰﻳﻎ ﻭﺍﻟﻀﻼﻝ ( ﺍﻩ‬ ‫*‬ ‫ﻓﺠﻞ ﺃﻫﻞ ﺍﳊﻖ ﻭﺍﻹﺭﺷﺎﺩ‬
‫ﻭﻫﺬﺍ ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﺳﺎﱂ ﻳﻘﻮﻝ ﰲ ﺭﺳﺎﻟﺘﻪ ﻣﻔﺘﺎﺡ ﺍﻟﺴﺮﺍﺋﺮ ﺹ‪ ) : ٣٠‬ﻷ‪‬ﻢ ]ﺃﻱ ﺍﻟﻌﺎﺭﻓﻮﻥ[ ﻻ ﻳﻨﻈﺮﻭﻥ‬
‫ﺇﱃ ﺷﻲﺀ ﺇﻻ ﺷﻬﺪﻭﺍ ﺍﷲ ﻓﻴﻪ ﺃﻭ ﻗﺒﻠﻪ ﺃﻭ ﺑﻌﺪﻩ‪ ،‬ﻭﺍﷲ ﺗﻌﺎﱃ ﻻ ﳛﻞ ﰲ ﺷﻲﺀ ﻭﻻ ﳛﻞ ﻓﻴﻪ ﺷﻲﺀ‪ ،‬ﻭﻟﻜﻦ‬
‫ﻟﻴﺶ ﺷﻲﺀ ﺧﺎﻟﻴﺎ ﻋﻨﻪ )‪ (٢٠‬ﻓﻜﻴﻒ ﺗﻨﻈﺮ ﻏﲑ ﺍﷲ ﺗﻌﺎﻝ ‪ ،‬ﻓﻮﺍﷲ ﰒ ﻭﺍﷲ ﻏﲑ ﻣﺘﻜﻠﻒ ﺑﺎﻟﻴﻤﲔ ﻭﻻ ﻣﻔﺘﺨﺮ‪:‬‬
‫ﻣﺎ ﺷﻬﹺﺪ‪‬ﺕ‪ ‬ﻭﻻ ﻧﻈﹶﺮ‪‬ﺕ‪ ‬ﻋﻴﲏ ﺷﻴﺌﺎ ﺇﻻ ﺷﻬﺪﺕ ﺍﷲ ﺗﻌﺎﱃ ﻓﻴﻪ ﺃﻭ ﻗﺒﻠﻪ ﺃﻭ ﺑﻌﺪﻩ(ﺍﻩ‬
‫ﻭﻗﺒﻞ ﺫﻟﻚ ﻗﺎﻝ ﺃﺑﻮ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ ﰲ ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ ‪) :٣٢٢/٤‬ﻭﺃﻣﺎ ﻣﻦ ﻗﻮﻳﺖ ﺑﺼﲑﺗﻪ ﻭﱂ ﺗﻀﻌﻒ‬
‫ﻣﻨﺘﻪ ﻓﺈﻧﻪ ﰲ ﺣﺎﻝ ﺍﻋﺘﺪﺍﻝ ﺃﻣﺮﻩ ﻻ ﻳﺮﻯ ﺇﻻ ﺍﷲ ﺗﻌﺎﱃ ﻭﻻ ﻳﻌﺮﻑ ﻏﲑﻩ ﻳﻌﻠﻢ ﺃﻧﻪ ﻟﻴﺲ ﰲ ﺍﻟﻮﺟـﻮﺩ ﺇﻻ‬
‫ﺍﷲ‪ ،‬ﻭﺃﻓﻌﺎﻟﻪ ﺃﺛﺮ ﻣﻦ ﺍﻵﺛﺎﺭ ﻗﺪﺭﺗﻪ ﻓﻬﻲ ﺗﺎﺑﻌﺔ ﻟﻪ ﻓﻼ ﻭﺟﻮﺩ ﳍﺎ ﺑﺎﳊﻘﻴﻘﺔ ﺩﻭﻧﻪ‪ ،‬ﻭﺇﳕﺎ ﺍﻟﻮﺟﻮﺩ ﻟﻠﻮﺍﺣـﺪ‬
‫ﺍﳊﻖ ﺍﻟﺬﻱ ﺑﻪ ﻭﺟﻮﺩ ﺍﻷﻓﻌﺎﻝ ﻛﻠﻬﺎ‪ ،‬ﻭﻣﻦ ﻫﺬﻩ ﺣﺎﻟﻪ ﻓﻼ ﻳﻨﻈﺮ ﰲ ﺷﻲﺀ ﻣﻦ ﺍﻷﻓﻌﺎﻝ ﺇﻻ ﻭﻳﺮﻯ ﻓﻴﻪ ﺍﻟﻔﺎﻋﻞ‬
‫ﻭﻳﺬﻫﻞ ﻋﻦ ﺍﻟﻔﻌﻞ ﻣﻦ ﺣﻴﺚ ﺇﻧﻪ ﲰﺎﺀ ﻭﺃﺭﺽ ﻭﺣﻴﻮﺍﻥ ﻭﺷﺠﺮ ﺑﻞ ﻳﻨﻈﺮ ﻓﻴﻪ ﻣﻦ ﺣﻴﺚ ﺃﻧﻪ ﺻﻨﻊ ﺍﻟﻮﺍﺣـﺪ‬
‫ﺍﳊﻖ(ﺍﻩ‬

‫اﻟﻨﻤﻮذج اﻟﺴﺎدس ‪ :‬اﻟﺠﺒﺮﯾﺔ‬

‫ﻭﻣﻦ ﺫﻟﻚ ﻗﻮﻝ ﺍﳉﱪﻳﺔ ﺑﺎﳉﱪ ﻓﺈﻥ ﺟ‪‬ﻞ –ﺇﻥ ﱂ ﻧﻘﻞ ﻛﻞ– ﻣﻦ ﻳﺬﻛﺮ ﺍﳉﱪﻳﺔ ﻳﻔﻬﻢ ﺃ‪‬ﻢ ﻳﻘﻮﻟﻮﻥ ﺑﺈﺳﻘﺎﻁ‬
‫ﺍﻟﺘﻜﺎﻟﻴﻒ‪ ،‬ﻭﻫﺬﺍ ﻏﲑ ﺻﺤﻴﺢ ﻓﻬﻢ ﻣﻊ ﻗﻮﳍﻢ ﺑﺎﳉﱪ ﻳﻮﺟﺒﻮﻥ ﺍﻟﺘﻜﻠﻴﻒ‪ ،‬ﻭﻳﻘﻮﻟﻮﻥ‪ :‬ﺇﻥ ﻗﻴﺎﻡ ﺍﳊﺠﺔ ﻋﻠﻰ‬
‫ﺍﳋﻠﻖ ﻟﻴﺲ ﻫﻮ ﺑﺎﻻﺧﺘﻴﺎﺭ ﺑﻞ ﺑﻌﻠﻢ ﺍﷲ ﺍﻟﻘﺪﱘ ‪‬ﻢ ﺃﻧﻪ ﻟﻮ ﻓﹶﻮ‪‬ﺽ ﺇﻟﻴﻬﻢ ﻻﺧﺘﺎﺭﻭﺍ ﺫﻟﻚ‪ ،‬ﻗﺎﻝ ﺍﻟﻄﻮﰲ ﰲ‬
‫ﺍﻹﺷﺎﺭﺍﺕ ﺍﻹﳍﻴﺔ ‪ ٦٧/٣‬ﰲ ﺍﳉﻮﺍﺏ ﻋﻠﻰ ﻣﻦ ﺯﻋﻢ ﺃﻧﻪ ﻋﻠﻰ ﻗﻮﻝ ﺍﳉﱪﻳﺔ ﻭﺍﻟﻜﺴﺒﻴﺔ ﻳﻠﺰﻡ ﺃﻥ ﺍﳊﺠـﺔ ﻻ‬

‫‪ (٢٠‬ﺟﺎﺀ ﰲ ﺍﻟﺘﻌﻠﻴﻖ‪) :‬ﻷﻥ ﻛﻞ ﺷﻲﺀ ﻓﻬﻮ ﺑﻪ ﻳﺴﺘﻤﺪ ﻭﺟﻮﺩﻩ ﻣﻨﻪ ﻭﻟﻮﻻﻩ ﻣﺎ ﻛﺎﻥ(ﺍﻩ‬

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 ‫ﺗﻘﻮﻡ ﻋﻠﻰ ﺍﳋﻠﻖ‪ ) :‬ﻫﺬﺍ ﻻ ﻳﻠﺰﻡ‪ ،‬ﻷﻥ ﺍﻟﻜﺴﱯ ﻳﻘﻮﻝ‪ :‬ﻗﺎﻣﺖ ﻋﻠﻴﻬﻢ ﺍﳊﺠﺔ ﺑﻜﺴﺒﻬﻢ‪ ،‬ﻭﺍﳉﱪﻱ ﻳﻘﻮﻝ‪:‬‬
‫ﻗﺎﻣﺖ ﻋﻠﻴﻬﻢ ﺍﳊﺠﺔ ﲟﻮﺟﺐ ﻋﻠﻤﻪ ﺗﻌﺎﱃ ﺃﻥ ﻟﻮ ﻓﻮﺽ ﺇﻟﻴﻬﻢ ﺧﻠﻖ ﺃﻓﻌﺎﳍﻢ ﻟﻜﺎﻧﻮﺍ ﻛﻔﺎﺭﺍ ﻋﺼﺎﺓ(ﺍﻩ‬

‫اﻟﻨﻤﻮذج اﻟﺴﺎﺑﻊ ‪ :‬اﻹﻣﺎﻣﯿﺔ‬

‫ﻳﻔﻬﻢ ﺍﻟﺒﻌﺾ ﻣﻦ ﻗﻮﻝ ﺍﻹﻣﺎﻣﻴﺔ ﺑﺎﻟﺒﺪﺍﺀ ﺃ‪‬ﻢ ﻳﻘﻮﻟﻮﻥ ﺇﻥ ﺍﷲ ﻳﺒﺪﻭ ﻟﻪ ﺍﻟﺸﻲﺀ ﺑﻌﺪ ﺧﻔﺎﺋﻪ ﻋﻠﻴﻪ‪ ،‬ﺍﺳﺘﻨﺎﺩﺍ ﻣﻨﻬﻢ‬
‫ﺇﱃ ﺍﳌﻌﲎ ﺍﻟﻠﻐﻮﻱ ﻟﻠﺒﺪﺍﺀ ﻭﻫﻮ‪ :‬ﺍﻟﻈﻬﻮﺭ ﺑﻌﺪ ﺍﳋﻔﺎﺀ‪ ،‬ﻟﻜﻦ ﺣﱴ ﰲ ﺍﻟﻠﻐﺔ ﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺒﺪﺍﺀ ﲟﻌﲎ ﻣﻄﻠﻖ‬
‫ﺍﻟﻈﻬﻮﺭ ﻭﻟﻮ ﱂ ﻳﻜﻦ ﺑﻌﺪ ﺧﻔﺎﺀ ﻓﻔﻲ ﻣﻔﺮﺩﺍﺕ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ ﻟﻸﺻﻔﻬﺎﱐ )‪ ) :(٤٠/١‬ﺑﺪﺍ‪ :‬ﺑﺪﺍ ﺍﻟﺸـﻲﺀ‬
‫ﺑﺪﻭﺍ ﻭﺑﺪﺍﺀ ﺃﻱ ﻇﻬﺮ ﻇﻬﻮﺭﺍ ﺑﻴﻨﺎ(ﺍﻩ‬
‫ﻭﻣﺎ ﺫﻛﺮﻧﺎﻩ ﻣﻦ ﺍﻟﻔﻬﻢ ﺍﳋﺎﻃﺊ ﻟﻠﺒﺪﺍﺀ ﻋﻨﺪ ﺍﻹﻣﺎﻣﻴﺔ ﻫﻮ ﻣﺎ ﻧﺴﺒﻪ ﺍﻟﺮﺍﺯﻱ ﻭﺍﻟﺒﻠﺨﻠﻲ ﻭﻏﲑﳘﺎ ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‬
‫ﻟﻺﻣﺎﻣﻴﺔ‪ ،‬ﻗﺎﻝ ﺍﻟﺮﺍﺯﻱ ﰲ ﺗﻔﺴﲑﻩ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ )ﳝﺤﻮ ﺍﷲ ﻣﺎ ﻳﺸﺎﺀ ﻭﻳﺜﺒـﺖ( ﺝ‪/١٩‬ﺹ‪ ) :٥٣‬ﻗﺎﻟـﺖ‬
‫ﺍﻟﺮﺍﻓﻀﺔ‪ :‬ﺍﻟﺒﺪﺍﺀ ﺟﺎﺋﺰ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻭﻫﻮ ﺃﻥ ﻳﻌﺘﻘﺪ ﺷﻴﺌﺎﹰ ﰒ ﻳﻈﻬﺮ ﻟﻪ ﺃﻥ ﺍﻷﻣﺮ ﲞﻼﻑ ﻣـﺎ ﺍﻋﺘﻘـﺪﻩ‬
‫ﻭﲤﺴﻜﻮﺍ ﻓﻴﻪ ﺑﻘﻮﻟﻪ )ﻳ‪‬ﻤ‪‬ﺤ‪‬ﻮ ﺍﻟﻠﱠﻪ‪ ‬ﻣ‪‬ﺎ ﻳ‪‬ﺸ‪‬ﺎﺀ ﻭ‪‬ﻳ‪‬ﺜﹾﹺﺒﺖ‪ ،(‬ﻭﺍﻋﻠﻢ ﺃﻥ ﻫﺬﺍ ﺑﺎﻃﻞ ﻷﻥ ﻋﻠﻢ ﺍﷲ ﻣﻦ ﻟـﻮﺍﺯﻡ ﺫﺍﺗـﻪ‬
‫ﺍﳌﺨﺼﻮﺻﺔ ﻭﻣﺎ ﻛﺎﻥ ﻛﺬﻟﻚ ﻛﺎﻥ ﺩﺧﻮﻝ ﺍﻟﺘﻐﲑ ﻭﺍﻟﺘﺒﺪﻝ ﻓﻴﻪ ﳏﺎﻻﹰ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺍﻟﺒﻠﺨﻲ ﰲ ﺗﻔﺴﲑﻩ‪ ) :‬ﻭﲡﺎﻭﺯ ﺑﻌﻀﻬﻢ ﺣﱴ ﺧﺮﺝ ﻣﻦ ﺍﻟﺪﻳﻦ ﺑﻘﻮﻟﻪ‪ :‬ﺇﻥ ﺍﻟﻨﺴﺦ ﳚﻮﺯ ﻋﻠﻰ ﻭﺟـﻪ‬
‫ﺍﻟﺒﺪﺍﺀ ﻭﻫﻮ ﺃﻥ ﻳﺄﻣﺮ ﺍﷲ ﻋﻨﺪﻫﻢ ﺑﺎﻟﺸﻲﺀ ﻭﻻ ﻳﺒﺪﻭ ﻟﻪ ﰒ ﻳﺒﺪﻭ ﻟﻪ ﻓﻴﻐﲑﻩ‪ ،‬ﻭﻻ ﻳﺮﻳﺪ ﰲ ﻭﻗﺖ ﺃﻣﺮﻩ ﺑـﻪ ﺃﻥ‬
‫ﻳﻐﲑﻩ ﻭﻳﺒﺪﻟﻪ ﻭﻳﻨﺴﺨﻪ ﻷﻧﻪ ﻋﻨﺪﻫﻢ ﻻ ﻳﻌﻠﻢ ﺍﻟﺸﻲﺀ ﺣﱴ ﻳﻜﻮﻥ ﺇﻻ ﻣﺎ ﻳﻘﺪﺭﻩ ﻓﻴﻌﻠﻤﻪ ﻋﻠﻢ ﺗﻘﺪﻳﺮ(ﺍﻩ ﻧﻘﻠﻪ‬
‫ﺍﻟﻄﻮﺳﻲ ﰲ ﺍﻟﺘﺒﻴﺎﻥ ‪ ١٣/١‬ﰒ ﻋﻠﻖ ﻋﻠﻴﻪ ﺑﻘﻮﻟﻪ‪) :‬ﲨﻴﻊ ﻣﺎ ﺣﻜﺎﻩ ﻋﻦ ﺃﺻﺤﺎﺑﻨﺎ ﺍﻹﻣﺎﻣﻴﺔ ﺑﺎﻃﻞ ﻭﻛـﺬﺏ‬
‫ﻋﻠﻴﻬﻢ ﻓﻼ ﺃﺣﺪ ﻣﻨﻬﻢ ﻳﻘﻮﻝ ﲝﺪﻭﺙ ﺍﻟﻌﻠﻢ(ﺍﻩ‬
‫ﻭﻧﻔﺲ ﺍﻷﻣﺮ ﻧﺴﺒﻪ ﺇﻟﻴﻬﻢ ﺃﻳﻀﺎ ﺍﻟﺰﻳﺪﻳﺔ ﻓﻔﻲ ﺷﺮﺡ ﺍﻷﺳﺎﺱ ﺍﻟﻜﺒﲑ ﻟﻠﺸﺮﰲ ‪) :١٤٢/ ١‬ﻗـﺎﻝ ﺍﻹﻣـﺎﻡ‬
‫ﺍﳌﻬﺪﻱ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ :‬ﻭﳑﺎ ﺍﻧﻔﺮﺩﻭﺍ ﺑﻪ ]ﺃﻱ ﺍﻹﻣﺎﻣﻴﺔ[ ﺍﻟﻘﻮﻝ ﺑﺎﻟﺒﺪﺍﺀ ﻭﺍﻟﺮﺟﻌﺔ ﻭﺃﻥ ﻋﻠـﻢ ﺍﷲ ﺣـﺎﺩﺙ‬
‫ﻭﺃﻃﺒﻘﻮﺍ –ﺇﻻ ﻣﻦ ﻋﺼﻢ ﺍﷲ‪ -‬ﻋﻠﻰ ﺍﳉﱪ ﻭﺍﻟﺘﺸﺒﻴﻪ !!!(ﺍﻩ‬
‫ﻭﻻ ﺷﻚ ﺃﻥ ﺍﻹﻣﺎﻣﻴﺔ ﻳﻘﻮﻟﻮﻥ ﺑﺎﻟﺒﺪﺍﺀ ﻭﻟﻜﻨﻬﻢ ﻣﻊ ﺫﻟﻚ ﻻ ﻳﻘﻮﻟﻮﻥ ﺑﺄﻥ ﺍﷲ ﻳﻌﻠﻢ ﺍﻟﺸﻲﺀ ﺑﻌﺪ ﺃﻥ ﱂ ﻳﻜﻦ‬
‫ﻳﻌﻠﻤﻪ ﻭﻳﻈﻬﺮ ﻟﻪ ﺑﻌﺪ ﺍﳋﻔﺎﺀ‪ ،‬ﻭﻫﺬﻩ ﺑﻌﺾ ﺃﻗﻮﺍﳍﻢ ﰲ ﺫﻟﻚ‪:‬‬
‫ﻗﺎﻝ ﺍ‪‬ﻠﺴﻲ ﰲ ﲝﺎﺭ ﺍﻷﻧﻮﺍﺭ ‪) :١٢١/٤‬ﻋﻦ ﺍﻹﻣﺎﻡ ﺍﻟﺼﺎﺩﻕ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ )ﳝﺤﻮ ﺍﷲ ﻣـﺎ‬
‫ﻳﺸﺎﺀ ﻭﻳﺜﺒﺖ( ﻗﺎﻝ‪ :‬ﻛﻞ ﺃﻣﺮ ﻳﺮﻳﺪﻩ ﺍﷲ ﻓﻬﻮ ﰲ ﻋﻠﻤﻪ ﻗﺒﻞ ﺃﻥ ﻳﺼﻨﻌﻪ ﻟﻴﺲ ﺷﻲﺀ ﻳﺒﺪﻭ ﻟﻪ ﺇﻻ ﻭﻗﺪ ﻛﺎﻥ‬
‫ﰲ ﻋﻠﻤﻪ‪ ،‬ﺇﻥ ﺍﷲ ﻻ ﻳﺒﺪﻭ ﻟﻪ ﻣﻦ ﺟﻬﻞ(ﺍﻩ‬

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 ‫ﻭﻗﺎﻝ ﺍﳌﻔﻴﺪ ﰲ ﺷﺮﺡ ﻋﻘﺎﺋﺪ ﺍﻟﺼﺪﻭﻕ ﺹ‪ ...) :٢٥‬ﻓﺎﻟﺒﺪﺍﺀ ﻣﻦ ﺍﷲ ﳜﺘﺺ ﲟﺎ ﻛﺎﻥ ﻣﺸﺘﺮﻃﺎ ﰲ ﺍﻟﺘﻘﺪﻳﺮ‬
‫ﻭﻟﻴﺲ ﻫﻮ ﺍﻻﻧﺘﻘﺎﻝ ﻣﻦ ﻋﺰﳝﺔ ﺇﱃ ﻋﺰﳝﺔ ﻭﻻ ﻣﻦ ﺗﻌﻘﺐ ﺍﻟﺮﺃﻱ ﺗﻌﺎﱃ ﺍﷲ ﻋﻤﺎ ﻳﻘﻮﻝ ﺍﻟﻈـﺎﳌﻮﻥ ﻋﻠـﻮﺍ‬
‫ﻛﺒﲑﺍ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺍﻟﻄﻮﺳﻲ ﰲ ﻋﺪﺓ ﺍﻷﺻﻮﻝ ‪) :٢٩/٢‬ﻓﺄﻣﺎ ﺇﺫﺍ ﺃﺿﻴﻔﺖ ﻫﺬﻩ ﺍﻟﻠﻔﻈﺔ ﺇﱃ ﺍﷲ ﻓﻤﻨﻪ ﻣﺎ ﳚﻮﺯ ﺇﻃﻼﻗـﻪ‬
‫ﻋﻠﻴﻪ ﻭﻣﻨﻪ ﻣﺎ ﻻ ﳚﻮﺯ‪ ،‬ﻓﺄﻣﺎ ﻣﺎ ﳚﻮﺯ ﻣﻨﻪ ﻓﻬﻮ ﻣﺎ ﺃﻓﺎﺩ ﺍﻟﻨﺴﺦ ﺑﻌﻴﻨﻪ ﻭﻳﻜﻮﻥ ﺇﻃﻼﻕ ﺫﻟﻚ ﻋﻠﻴﻪ ﺿﺮﺑﺎ ﻣﻦ‬
‫ﺍﻟﺘﻮﺳﻊ ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﳛﻤﻞ ﲨﻴﻊ ﻣﺎ ﻭﺭﺩ ﻋﻦ ﺍﻟﺼﺎﺩﻗﹶﲔ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ﻣﻦ ﺍﻷﺧﺒﺎﺭ ﺍﳌﺘﻀـﻤﻨﺔ‬
‫ﺇﺿﺎﻓﺔ ﺍﻟﺒﺪﺍﺀ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﺩﻭﻥ ﻣﺎ ﻻ ﳚﻮﺯ ﻋﻠﻴﻪ ﻣﻦ ﺣﺼﻮﻝ ﺍﻟﻌﻠﻢ ﺑﻌﺪ ﺃﻥ ﱂ ﻳﻜﻦ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺍﻟﻄﻮﺳﻲ ﰲ ﺍﻟﻐﻴﺒﺔ ﺹ‪ ...) :٢٦٤‬ﻭﻫﻮ ﺗﻌﺎﱃ ﻭﺇﻥ ﻛﺎﻥ ﻋﺎﳌﺎ ﺑﺎﻷﻣﺮﻳﻦ ﻓﻼ ﳝﺘﻨـﻊ ﺃﻥ ﻳﻜـﻮﻥ‬
‫ﺃﺣﺪﳘﺎ ﻣﻌﻠﻮﻣﺎ ﺑﺸﺮﻁ ﻭﺍﻵﺧﺮ ﺑﻼ ﺷﺮﻁ!‪ ،‬ﻭﻫﺬﻩ ﺍﳉﻤﻠﺔ ﻻ ﺧﻼﻑ ﻓﻴﻬﺎ ﺑﲔ ﺃﻫﻞ ﺍﻟﻌﺪﻝ ﻭﻋﻠﻰ ﻫـﺬﺍ‬
‫ﻳﺘﺄﻭﻝ ﻣﺎ ﺭﻭﻱ ﻣﻦ ﺃﺧﺒﺎﺭﻧﺎ ﺍﳌﺘﻀﻤﻨﺔ ﻟﻠﻔﻆ ﺍﻟﺒﺪﺍﺀ ﻭﻳﺒﲔ ﺃﻥ ﻣﻌﻨﺎﻫﺎ ﺍﻟﻨﺴﺦ ﻋﻠﻰ ﻣﺎ ﻳﺮﻳﺪﻩ ﲨﻴﻊ ﺃﻫﻞ ﺍﻟﻌﺪﻝ‬
‫ﻓﻴﻤﺎ ﳚﻮﺯ ﻓﻴﻪ ﺍﻟﻨﺴﺦ ﺃﻭ ﺗﻐﲑ ﺷﺮﻭﻃﻬﺎ ﺇﻥ ﻛﺎﻥ ﻃﺮﻳﻘﻬﺎ ﺍﳋﱪ ﻋﻦ ﺍﻟﻜﺎﺋﻨﺎﺕ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﷲ ﺷ‪‬ﱪ ﰲ ﻣﺼﺎﺑﻴﺢ ﺍﻷﻧﻮﺭ ‪ ) :٣٣/١‬ﻟﻠﺒﺪﺍﺀ ﻣﻌﺎﻥ ﺑﻌﻀﻬﺎ ﳚﻮﺯ ﻋﻠﻴﻪ ﻭﺑﻌﻀﻬﺎ ﳝﺘﻨﻊ‪ ،‬ﻭﻫـﻮ‬
‫ﺑﺎﻟﻔﺘﺢ ﻭﺍﳌﺪ ﺃﻛﺜﺮ ﻣﺎ ﻳﻄﻠﻖ ﰲ ﺍﻟﻠﻐﺔ ﻋﻠﻰ ﻇﻬﻮﺭ ﺍﻟﺸﻲﺀ ﺑﻌﺪ ﺧﻔﺎﺋﻪ ﻭﺣﺼﻮﻝ ﺍﻟﻌﻠﻢ ﺑـﻪ ﺑﻌـﺪ ﺍﳉﻬـﻞ‬
‫ﻭﺍﺗﻔﻘﺖ ﺍﻷﻣﺔ ﻋﻠﻰ ﺍﻣﺘﻨﺎﻉ ﺫﻟﻚ ﻋﻠﻰ ﺍﷲ ﺇﻻ ﻣﻦ ﻻ ﻳﻌﺘﺪ ﺑﻪ‪ ،‬ﻭﻣﻦ ﻧﺴﺐ ﺫﻟﻚ ﻟﻺﻣﺎﻣﻴﺔ ﻓﻘﺪ ﺍﻓﺘﺮﻯ‬
‫ﻋﻠﻴﻬﻢ ﻛﺬﺑﺎ ﻭﺍﻹﻣﺎﻣﻴﺔ ﺑﺮﺍﺀ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﻗﺪ ﻳﻄﻠﻖ ﺍﻟﺒﺪﺍﺀ ﻋﻠﻰ ﺍﻟﻨﺴﺦ ﻭﻋﻠﻰ ﺍﻟﻘﻀﺎﺀ ﺍ‪‬ﺪﺩ ﻭﻋﻠﻰ ﻣﻄﻠﻖ‬
‫ﺍﻟﻈﻬﻮﺭ ﻭﻋﻠﻰ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﳌﻌﺎﱐ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺷﺮﻑ ﺍﻟﺪﻳﻦ ﰲ ﺃﺟﻮﺑﺔ ﻣﺴﺎﺋﻞ ﺟﺎﺭ ﺍﷲ ﺹ‪ ) :١٠٣-١٠١‬ﺣﺎﺻﻞ ﻣﺎ ﺗﻘﻮﻟﻪ ﺍﻟﺸﻴﻌﺔ ﻫﻨـﺎ ﺃﻥ ﺍﷲ‬
‫ﻳﻨﻘﺺ ﻣﻦ ﺍﳌﺮﺽ ﻭﻗﺪ ﻳﺰﻳﺪ ﻓﻴﻪ ﻭﻛﺬﺍ ﺍﻟﺼﺤﺔ ﻭﺍﳌﺮﺽ! ﻭﺍﻟﺴﻌﺎﺩﺓ ﻭﺍﻟﺸﻘﺎﺀ ﻭﺍﶈﻦ ﻭﺍﳌﺼﺎﺋﺐ ﻭﺍﻟﻜﻔـﺮ‬
‫ﻭﺍﻹﳝﺎﻥ ﻭﺳﺎﺋﺮ ﺍﻷﺷﻴﺎﺀ ﻛﻤﺎ ﻳﻘﺘﻀﻴﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ )ﳝﺤﻮ ﺍﷲ ﻣﺎ ﻳﺸﺎﺀ ﻭﻳﺜﺒﺖ(‪ ...‬ﻫﺬﺍ ﻫﻮ ﺍﻟﺒﺪﺍﺀ ﺍﻟـﺬﻱ‬
‫ﺗﻘﻮﻝ ﺑﻪ ﺍﻟﺸﻴﻌﺔ‪ ،‬ﲡﻮﺯﻭﺍ ﰲ ﺇﻃﻼﻕ ﺍﻟﺒﺪﺍﺀ ﻋﻠﻴﻪ ﺑﻌﻼﻗﺔ ﺍﳌﺸﺎ‪‬ﺔ ﻷﻥ ﺍﷲ ﺃﺟﺮﻯ ﻛﺜﲑﺍ ﻣﻦ ﺍﻷﺷﻴﺎﺀ ﺍﻟـﱵ‬
‫ﺫﻛﺮﻧﺎﻫﺎ ﻋﻠﻰ ﺧﻼﻑ ﻣﺎ ﻛﺎﻥ ﻳﻈﻨﻪ ﺍﻟﻨﺎﺱ ﻓﺄﻭﻗﻌﻬﺎ ﳐﺎﻟﻔﺔ ﳌﺎ ﺗﻘﺘﻀﻴﻪ ﺍﻷﻣﺎﺭﺍﺕ ﻭﺍﻟﺪﻻﺋﻞ‪...‬‬
‫ﻭﺍﷲ ﺗﻌﺎﱃ ﻫﻮ ﺍﻟﻌﺎﱂ ﲟﺼﲑﻫﺎ ﻭﻣﺼﲑ ﺍﻷﺷﻴﺎﺀ ﻛﻠﻬﺎ ﻭﻋﻤﻠﻪ ‪‬ﺬﺍ ﻗﺪﱘ ﺃﺯﱄ ﻟﻜﻦ ﳌﺎ ﻛﺎﻥ ﺗﻘﺪﻳﺮﻩ ﳌﺼﲑ‬
‫ﺍﻷﻣﻮﺭ ﳜﺎﻟﻒ ﺗﻘﺪﻳﺮﻩ ﻷﻭﳍﺎ ﻛﺎﻥ ﺗﻘﺪﻳﺮ ﺍﳌﺼﲑ ﺃﻣﺮ ﻳﺸﺒﻪ ﺍﻟﺒﺪﺍﺀ ﻓﺎﺳﺘﻌﺎﺭ ﻟﻪ ﺑﻌﺾ ﺳﻠﻔﻨﺎ ﻫﺬﺍ ﺍﻟﻠﻔﻆ‬
‫ﳎﺎﺯﺍ‪ ...‬ﻓﺎﻟﱰﺍﻉ ﰲ ﻫﺬﻩ ﺑﻴﻨﻨﺎ ﻭﺑﲔ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻟﻔﻈﻲ ﻷﻥ ﻣﺎ ﻳﻨﻜﺮﻭﻧﻪ ﻣﻦ ﺍﻟﺒﺪﺍﺀ ﺍﻟﺬﻱ ﻻ ﳚﻮﺯ ﻋﻠﻰ ﺍﷲ‬
‫ﺗﱪﺃ ﺍﻟﺸﻴﻌﺔ ﻣﻨﻪ ﻭﳑﻦ ﻳﻘﻮﻝ ﺑﻪ‪...‬‬
‫ﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻱ ﺗﻘﻮﻝ ﺑﻪ ﺍﻟﺸﻴﻌﺔ ﻭﺗﺴﻤﻴﻪ ﺑﺪﺍﺀ ﻭﻏﲑ ﺍﻟﺸﻴﻌﺔ ﻳﻘﻮﻟﻮﻥ ﺑﻪ ﻟﻜﻦ ﻻ ﻳﺴﻤﻮﻧﻪ ﺑﺪﺍﺀ ﻓﺎﻟﱰﺍﻉ‬
‫ﰲ ﺍﳊﻘﻴﻘﺔ ﻫﻮ ﰲ ﺗﺴﻤﻴﺘﻪ ‪‬ﺬﺍ ﺍﻻﺳﻢ ﻭﻋﺪﻡ ﺗﺴﻤﻴﺘﻪ ﺑﻪ‪ ،‬ﻭﻟﻮ ﻋﺮﻑ ﻏﲑ ﺍﻟﺸﻴﻌﺔ ﺃﻥ ﺍﻟﺸﻴﻌﺔ ﺇﳕﺎ ﺗﻄﻠـﻖ‬

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 ‫ﻫﺬﺍ ﺍﻻﺳﻢ ﳎﺎﺯﺍ ﻻ ﺣﻘﻴﻘﺔ ﻟﺘﺒﲔ ﳍﻢ ﺃﻧﻪ ﻻ ﻧﺰﺍﻉ ﺑﻴﻨﻨﺎ ﻭﺑﻴﻨﻬﻢ ﺣﱴ ﰲ ﺍﻟﻠﻔﻆ ﻷﻥ ﺑﺎﺏ ﺍ‪‬ﺎﺯ ﻭﺍﺳﻊ ﻋﻨـﺪ‬
‫ﺍﻟﻌﺮﺏ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺁﻏﺎ ﺍﻟﻄﻬﺮﺍﱐ ﰲ ﺍﻟﺬﺭﻳﻌﺔ ﺇﱃ ﺗﺼﺎﻧﻴﻒ ﺍﻟﺸﻴﻌﺔ ‪) :٥١/٣‬ﺍﻟﺒﺪﺍﺀ ﰲ ﺍﻟﻠﻐﺔ ﻣﻌﻨﺎﻩ ﻇﻬﻮﺭ ﺭﺃﻱ ﱂ ﻳﻜﻦ‬
‫ﻭﺍﺳﺘﺼﻮﺍﺏ ﺷﻲﺀ ﻋﻠﻢ ﺑﻌﺪ ﺃﻥ ﱂ ﻳﻌﻠﻢ ﻭﻫﺬﺍ ﺍﳌﻌﲎ ﳛﺼﻞ ﻟﻌﺎﻣﺔ ﺃﻓﺮﺍﺩ ﺍﻟﺒﺸﺮ ﻭﻟﻜﻨﻪ ﻳﺴﺘﺤﻴﻞ ﻋﻠﻰ ﺍﷲ‬
‫ﻻﺳﺘﻠﺰﺍﻡ ﺑﺪﻭ ﺍﻟﺮﺃﻱ ﺑﺸﻲﺀ ﱂ ﻳﻜﻦ ﺍﳉﻬﻞ!! ﺑﻪ ﺃﻭﻻ ﺃﻭ ﺍﻟﻌﺠﺰ ﻋﻨﻪ ﻭﻫﻮ ﺗﻌﺎﱃ ﻣﱰﻩ ﻋﻨﻬﻤﺎ‪(...‬ﺍﻩ‬
‫ﻭﻗﺎﻝ ﻓﻀﻞ ﺍﷲ ﺍﻟﺰﳒﺎﱐ ﰲ ﺗﻌﻠﻴﻘﺎﺗﻪ ﻋﻠﻰ ﺃﻭﺍﺋﻞ ﺍﳌﻘﺎﻻﺕ ﺹ‪ ) : ٩٤‬ﻟﻔﻆ ﺍﻟﺒﺪﺍﺀ ﻳﻄﻠﻖ ﻋﻠـﻰ ﻣﻌﻨـﻴﲔ‪:‬‬
‫ﺍﻷﻭﻝ‪ :‬ﻫﻮ ﺍﻟﻈﻬﻮﺭ ﻭﻫﻮ ﺍﻷﺻﻞ ﰲ ﻫﺬﻩ ﺍﻟﻠﻔﻈﺔ‪ ،‬ﻭﺍﻟﺜﺎﱐ‪ :‬ﻫﻮ ﺍﻻﻧﺘﻘﺎﻝ ﻣﻦ ﻋﺰﻡ ﺇﱃ ﻋﺰﻡ ﲝﺼﻮﻝ ﺍﻟﻌﻠﻢ‬
‫ﺑﺸﻲﺀ ﺑﻌﺪ ﺃﻥ ﱂ ﻳﻜﻦ ﺣﺎﺻﻼ ﻭﺍﻟﺒﺪﺍﺀ ‪‬ﺬﺍ ﺍﳌﻌﲎ ﳑﺎ ﻻ ﳚﻮﺯ ﺇﻃﻼﻗﻪ ﰲ ﺣـﻖ ﺍﻟﺒـﺎﺭﻱ ﻻﺳـﺘﻠﺰﺍﻣﻪ‬
‫ﺣﺪﻭﺙ ﺍﻟﻌﻠﻢ‪(...‬ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺣﺴﲔ ﻣﻜﻲ ﰲ ﻛﺘﺎﺑﻪ ﻋﻘﻴﺪﺓ ﺍﻟﺸﻴﻌﺔ ﰲ ﺍﻹﻣﺎﻡ ﺍﻟﺼﺎﺩﻕ ﺹ‪ ) : ٤٦‬ﺍﻟﺒﺪﺍﺀ ﻟﻐﺔ ﻭﻋﺮﻓﺎ ﻇﻬﻮﺭ ﻣﺎ ﱂ‬
‫ﻳﻜﻦ ﰲ ﺍﳊﺴﺒﺎﻥ ﻭﻫﺬﺍ ﺇﳕﺎ ﻳﺘﺼﻮﺭ ﰲ ﺣﻖ ﺍﳌﺨﻠﻮﻗﲔ ﺍﳉﺎﻫﻠﲔ ﺍﻟﺬﻳﻦ ﱂ ﳛﻴﻄﻮﺍ ﻋﻠﻤﺎ ﲟﺎ ﻛـﺎﻥ ﻭﲟـﺎ‬
‫ﺳﻴﻜﻮﻥ ﻭﲟﺎ ﻫﻮ ﻛﺎﺋﻦ‪ ،‬ﻭﺃﻣﺎ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﷲ ﻓﻴﺴﺘﺤﻴﻞ ﰲ ﺣﻘﻪ ﺍﻟﺒﺪﺍﺀ ‪‬ﺬﺍ ﺍﳌﻌﲎ ﻭﺇﳕﺎ ﻳﻜﻮﻥ ﺍﻟﺒـﺪﺍﺀ‬
‫ﻣﻨﻪ ﲟﻌﲎ ﺃﻧﻪ ﻳﻈﻬﺮ ﳌﻦ ﻳﺸﺎﺀ ﻣﻦ ﺧﻠﻘﻪ ﻣﺎ ﻛﺎﻥ ﻗﺪ ﺃﺧﻔﺎﻩ ﻋﻨﻬﻢ(ﺍﻩ‬
‫ﺃﻭﺭﺩ ﻫﺬﻩ ﺍﻷﻗﻮﺍﻝ ﺟﻌﻔﺮ ﺍﻟﺴﺒﺤﺎﱐ ﰲ ﳏﺎﺿﺮﺍﺗﻪ ﰲ ﺍﻟﺒﺪﺍﺀ ﺍﻟﱵ ﻛﺘﺒﻬﺎ ﺟﻌﻔﺮ ﺍﳍﺎﺩﻱ ﺹ‪ ٥٠‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪،‬‬
‫ﰒ ﻗﺎﻝ ﺍﻟﺴﺒﺤﺎﱐ ﺑﻌﺪ ﺇﻳﺮﺍﺩ ﻫﺬﻩ ﺍﻷﻗﻮﺍﻝ ﺹ‪ ) : ٥٨‬ﻻ ﺑﺪ ﺃﻥ ﻧﻨﺒﻪ ﻫﻨﺎ ﺇﱃ ﻧﻜﺘﺔ ﻭﻫﻲ ﺗﻌـﻴﲔ ﻣﻮﺿـﻊ‬
‫ﺍﻟﺒﺪﺍﺀ ﺑﺎﳌﻌﲎ ﺍﳌﻘﺒﻮﻝ ﻓﻨﻘﻮﻝ‪ :‬ﺍﻟﺒﺪﺍﺀ ﺇﳕﺎ ﻳﺘﺼﻮﺭ ﰲ ﺍﻟﺘﻘﺪﻳﺮ ﺍﳌﻮﻗﻮﻑ ﻭﺃﻣﺎ ﺍﻟﺘﻘﺪﻳﺮ ﺍﻟﻘﻄﻌﻲ ﺍﶈﺘﻮﻡ ﻓـﻼ‬
‫ﻳﺘﺼﻮﺭ ﻓﻴﻪ ﺍﻟﺒﺪﺍﺀ ﻭﺗﻮﺿﻴﺢ ﺫﻟﻚ‪ :‬ﺃﻥ ﷲ ﻗﻀﺎﺋﲔ ﻗﻄﻌﻲ ﻭﻣﻌﻠﻖ‪ ،‬ﻓﺎﻷﻭﻝ ﻻ ﻳﺘﻄﺮﻕ ﺇﻟﻴﻪ ﺍﻟﺒـﺪﺍﺀ ﻭﻻ‬
‫ﻳﺘﻐﲑ ﺃﺑﺪﺍ‪ ،‬ﻭﺍﻟﺜﺎﱐ ﻫﻮ ﺍﻟﺬﻱ ﻳﺘﻐﲑ ﺑﺎﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ ﻭﺍﻷﻓﻌﺎﻝ ﺍﻟﻄﺎﳊﺔ(ﺍﻩ‬
‫ﰒ ﺣﻜﻰ ﻋﻦ ﺑﻌﺾ ﺃﺋﻤﺔ ﺃﻫﻞ ﺍﻟﺒﻴﺖ ﺗﻘﺴﻴﻢ ﺍﻟﻘﻀﺎﺀ ﺇﱃ ﺣﺘﻤﻲ ﻭﻣﻮﻗﻮﻑ ﰒ ﻗﺎﻝ ﺹ‪ ) :٦٥‬ﰒ ﺇﻥ ﺍﳌﺮﺍﺩ‬
‫ﻣﻦ ﺗﻐﻴﲑ ﺍﳌﻘﺪﺭ ﻫﻮ ﺗﻐﻴﲑ ﺍﳌﻜﺘﻮﺏ ﰲ ﻟﻮﺡ ﺍﶈﻮ ﻭﺍﻹﺛﺒﺎﺕ ﻓﺈﻥ ﷲ ﺳﺒﺤﺎﻧﻪ ﻟﻮﺣﲔ‪:‬‬
‫ﺍﻷﻭﻝ‪ :‬ﺍﻟﻠﻮﺡ ﺍﶈﻔﻮﻅ ﻭﺍﻟﺬﻱ ﻻ ﻳﺘﻄﺮﻕ ﺇﻟﻴﻪ ﺍﻟﺘﻐﻴﲑ‪ ...‬ﻭﺍﻟﺜﺎﱐ‪ :‬ﻟﻮﺡ ﺍﶈﻮ ﻭﺍﻹﺛﺒﺎﺕ ﻓﻴﻜﺘﺐ ﻓﻴﻪ ﺍﻟﺘﻘﺪﻳﺮ‬
‫ﺍﻷﻭﻝ ﻭﻫﻮ ﻭﺇﻥ ﻛﺎﻥ ﺑﻈﺎﻫﺮﻩ ﻣﻄﻠﻘﺎ ﺇﻻ ﺃﻧﻪ ﻣﺸﺮﻭﻁ ﻓﺈﺫﺍ ﺗﻐﲑﺕ ﺍﻟﺸﺮﻭﻁ ﺍﻧﺘﻬﻰ ﺃﻣـﺮ ﺍﻟﺘﻘـﺪﻳﺮ ﺍﻷﻭﻝ‬
‫ﻭﺣﺎﻥ ﻭﻗﺖ ﺍﻟﺘﻘﺪﻳﺮ ﺍﻟﺜﺎﱐ ﻭﺇﱃ ﻫﺬﺍ ﺍﻟﻠﻮﺡ ﺃﺷﺎﺭ ﺳﺒﺤﺎﻧﻪ ﺑﻘﻮﻟﻪ‪) :‬ﳝﺤﻮ ﺍﷲ ﻣﺎ ﻳﺸﺎﺀ ﻭﺛﺒﺖ ﻭﻋﻨـﺪﻩ ﺃﻡ‬
‫ﺍﻟﻜﺘﺎﺏ( ﻭﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺘﻐﲑ ﰲ ﺍﻟﺘﻘﺪﻳﺮ ﻻ ﳝﺲ ﺍﻟﻌﻠﻢ ﺍﻹﳍﻲ ﺍﻷﺯﱄ ﺃﺑﺪﺍ(ﺍﻩ‬
‫ﰒ ﺣﻜﻰ ﺍﻟﺴﺒﺤﺎﱐ ﺹ‪ ٨٣‬ﻋﻦ ﺍ‪‬ﻠﺴﻲ ﰲ ﲝﺎﺭ ﺍﻷﻧﻮﺍﺭ‪ ١٣٠/٤‬ﻗﻮﻟﻪ‪ ) :‬ﺍﻋﻠﻢ ﺃﻥ ﺍﻵﻳﺎﺕ ﻭﺍﻷﺧﺒﺎﺭ ﺗﺪﻝ‬
‫ﻋﻠﻰ ﺃﻥ ﺍﷲ ﺧﻠﻖ ﻟﻮﺣﲔ ﺃﺛﺒﺖ ﻓﻴﻬﻤﺎ ﻣﺎ ﳛﺪﺙ ﻣﻦ ﺍﻟﻜﺎﺋﻨﺎﺕ‪ :‬ﺃﺣﺪﳘﺎ‪ :‬ﺍﻟﻠﻮﺡ ﺍﶈﻔﻮﻅ ﺍﻟﺬﻱ ﻻ ﺗﻐﲑ ﻓﻴﻪ‬
‫ﺃﺻﻼ ﻭﻫﻮ ﻣﻄﺎﺑﻖ ﻟﻌﻠﻤﻪ ﺗﻌﺎﱃ‪ ،‬ﻭﺍﻵﺧﺮ‪ :‬ﻟﻮﺡ ﺍﶈﻮ ﻭﺍﻹﺛﺒﺎﺕ ﻓﻴﺜﺒﺖ ﻓﻴﻪ ﺷﻴﺌﺎ ﰒ ﳝﺤﻮﻩ ﳊﻜﻢ ﻛﺜﲑﺓ ﻻ‬
‫ﲣﻔﻰ ﻋﻠﻰ ﺃﻭﱄ ﺍﻷﻟﺒﺎﺏ(ﺍﻩ‬

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 ‫ﰒ ﻗﺎﻝ ﺍﻟﺴﺒﺤﺎﱐ ﺹ‪) :٨٦‬ﻓﺴﻮﺍﺀ ﺻﺤﺖ ﺗﺴﻤﻴﺖ ﻫﺬﺍ ﺍﳌﺴﻤﻰ ﺑﺎﻟﺒﺪﺍﺀ ﺃﻭ ﻻ ﻓﻤﺎ ﻳﺮﻣﻲ ﺇﻟﻴـﻪ ﺍﻟﺸـﻴﻌﺔ‬
‫ﺍﻹﻣﺎﻣﻴﺔ ﻣﻦ ﻫﺬﻩ ﺍﻟﻠﻔﻈﺔ ﳑﺎ ﻻ ﻏﺒﺎﺭ ﻋﻠﻴﻪ‪ ،‬ﻭﻻ ﻋﺘﺐ ﻋﻠﻴﻬﻢ ﰲ ﺍﺳﺘﻌﻤﺎﻝ ﻫﺬﻩ ﺍﻟﻠﻔﻈﺔ ‪‬ـﺬﻩ ﺍﻟﻌﻼﻗـﺔ‬
‫ﻭﺍﳌﻨﺎﺳﺒﺔ ﰲ ﻫﺬﺍ ﺍﳌﻌﲎ ﻓﻘﺪ ﺗﺒﻌﻮﺍ ﰲ ﺫﻟﻚ ﺍﻟﻨﱯ ﺍﻷﻋﻈﻢ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﰲ ﻗﻮﻟﻪ ﰲ ﺣﺪﻳﺚ ﺍﻷﻗﺮﻉ‬
‫ﻭﺍﻷﺑﺮﺹ ﻭﺍﻷﻋﻤﻰ‪) :‬ﺑﺪﺍ ﷲ ﺃﻥ ﻳﺒﺘﻠﻴﻬﻢ( ﻓﺒﺄﻱ ﻭﺟﻪ ﻓﺴﺮ ﺑﻪ ﻛﻼﻡ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻳﻔﺴﺮ ﺑـﻪ‬
‫ﻛﻼﻡ ﺃﻭﺻﻴﺎﺋﻪ(ﺍﻩ‬
‫ﻭﻣﺎ ﺫﻛﺮﻩ ﺍﻟﺴﺒﺤﺎﱐ ﰲ ﺍﻷﺧﲑ ﻫﻮ ﻗﻮﻝ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻓﻼ ﻳﺮﻭﻥ ﻣﺎﻧﻌﺎ ﻣﻦ ﺇﻃﻼﻕ ﺍﻟﺒﺪﺍﺀ ﻋﻠﻰ ﺍﷲ ﻋﻠـﻰ‬
‫ﻭﺟﻪ ﺍ‪‬ﺎﺯ‪ ،‬ﻓﺒﺪﺍ ‪ :‬ﺇﻣﺎ ﲟﻌﲎ ﻗﻀﻰ ﺃﻭ ﲟﻌﲎ ﺃﺭﺍﺩ‪ ،‬ﻭﻓﺴﺮﻭﺍ ﺑﺬﻟﻚ ﺣﺪﻳﺚ ﺍﻟﺒﺨﺎﺭﻱ ﻗﺎﻝ ﺍﻟﺰﺑﻴﺪﻱ ﰲ ﺗﺎﺝ‬
‫ﺍﻟﻌﺮﻭﺱ )ﺹ ‪) : (٨٢٨٨‬ﻭﰲ ﺣﺪﻳﺚ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﻗﺼﺔ ﺍﻷﻗﺮﻉ ﻭﺍﻷﺑﺮﺹ ﻭﺍﻷﻋﻤﻰ ‪ ) :‬ﺑﺪﺍ ﷲ ﻋـﺰ‬
‫ﻭﺟﻞ ﺃﻥ ﻳﺒﺘﻠﻴﻬﻢ ( ﺃﻱ ﻗﻀﻰ ﺑﺬﻟﻚ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺍﻻﺛﲑ‪ :‬ﻭﻫﻮ ﻣﻌﲎ ﺍﻟﺒﺪﺍﺀ ﻫﻨﺎ ﻷﻥ ﺍﻟﻘﻀﺎﺀ ﺳﺎﺑﻖ ﻭﺍﻟﺒـﺪﺍﺀ‬
‫ﺍﺳﺘﺼﻮﺍﺏ ﺷﻲﺀ ﻋﻠﻢ ﺑﻌﺪ ﺃﻥ ﱂ ﻳﻌﻠﻢ ﻭﺫﻟﻚ ﻋﻠﻰ ﺍﷲ ﻏﲑ ﺟﺎﺋﺰ‪ ...‬ﻭﻗﺪ ﳚﻮﺯ ﺃﻥ ﻳﻘﺎﻝ ﺑﺪﺍ ﻟﻪ ﺃﻥ ﻳﻔﻌﻞ‬
‫ﻛﺬﺍ ﻭﻳﻜﻮﻥ ﻣﻌﻨﺎﻩ ﺃﺭﺍﺩ‪ ،‬ﻭﺑﻪ ﻓﹸﺴ‪‬ﺮ ﺣﺪﻳﺚ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻭﻫﺬﺍ ﻣﻦ ﺍ‪‬ﺎﺯ ﺍﻟﺬﻱ ﻻ ﺳﺒﻴﻞ ﺇﱃ ﺇﻃﻼﻗـﻪ ﺇﻻ‬
‫ﺑﺈﺫﻥ ﻣﻦ ﺻﺎﺣﺐ ﺍﻟﺸﺮﻉ(ﺍﻩ‬
‫ﻭﻋﻠﻰ ﻫﺬﻩ ﻓﺎﳋﻼﻑ ﺑﲔ ﺍﻟﻔﺮﻳﻘﲔ ﻟﻔﻈﻲ‪ ،‬ﻟﻜﻦ ﻛﻼﻣﻨﺎ ﺍﻟﺴﺎﺑﻖ ﺣﻮﻝ ﺍﻟﺒﺪﺍﺀ ﻋﻨﺪ ﺍﻹﻣﺎﻣﻴﺔ ﺇﳕﺎ ﻫـﻮ ﰲ‬
‫ﺗﺼﺤﻴﺢ ﺍﻟﻔﻬﻢ ﺍﳋﺎﻃﺊ ﻟﻠﺒﺪﺍﺀ ﻋﻨﺪﻫﻢ ﻭﺃ‪‬ﻢ ﻳﺮﻭﻥ ﺃﻥ ﺍﷲ ﻳﺒﺪﻭ ﻟﻪ ﺑﻌﺪ ﺧﻔﺎﺀ ﻭﻳﻌﻠﻢ ﺑﻌﺪ ﺟﻬﻞ‪ ،‬ﺃﻣـﺎ‬
‫ﺍﻟﺒﺪﺍﺀ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﻘﻀﺎﻳﺎ ﺍﻹﻣﺎﻣﺔ ﻋﻨﺪﻫﻢ ﻓﻔﻴﻪ ﻛﻼﻡ ﻃﻮﻳﻞ ﻳﻄﻠﺐ ﰲ ﻣﻈﺎﻧﻪ ‪.‬‬

‫اﻟﻨﻤﻮذج اﻟﺜﺎﻣﻦ ‪ :‬اﻟﻤﻌﺘﺰﻟﺔ واﻟﺰﯾﺪﯾﺔ واﻹﺑﺎﺿﯿﺔ واﻹﻣﺎﻣﯿﺔ‬

‫ﻳﻔﻬﻢ ﺑﻌﺾ ﺍﻷﺷﺎﻋﺮﺓ ﻭﺍﳊﻨﺒﻠﻴﺔ ﻣﻦ ﻛﻼﻡ ﻫﺬﻩ ﺍﻟﻄﻮﺍﺋﻒ ﰲ ﻣﺴﺄﻟﺔ ﺭﺅﻳﺔ ﺍﷲ ﺗﻌﺎﱃ ﺃ‪‬ﻢ ﻳﻨﻔـﻮﻥ ﻣﻄﻠـﻖ‬
‫ﺍﻟﺮﺅﻳﺔ ﺑﻴﻨﻤﺎ ﻫﻢ ﺇﳕﺎ ﻳﻨﻔﻮﻥ ﺍﻟﺮﺅﻳﺔ ﺑﺎﻟﻌﻴﻮﻥ ﻷ‪‬ﺎ ﻋﻨﺪﻫﻢ ﺗﺴﺘﻠﺰﻡ ﺍﻟﺘﺠﺴﻴﻢ ﺃﻣﺎ ﺍﻟﺮﺅﻳﺔ ﺑﺎﻟﻘﻠﻮﺏ ﻭﺍﻟﻌﻘـﻮﻝ‬
‫ﲟﻌﲎ ﺍﻟﻌﻠﻢ ﻭﺍﻻﻧﻜﺸﺎﻑ ﲝﻴﺚ ﻳﺼﲑ ﺍﻟﻐﻴﺐ ﺷﻬﺎﺩﺓ ﻓﻼ ﻣﺎﻧﻊ ﻋﻨﺪﻫﻢ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﻋﺒﺪ ﺍﳉﺒﺎﺭ‬
‫ﰲ ﺭﺳﺎﻟﺘﻪ )ﳐﺘﺼﺮ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ( ﺿﻤﻦ ﺭﺳﺎﺋﻞ ﺍﻟﻌﺪﻝ ﻭﺍﻟﺘﻮﺣﻴﺪ ﺹ‪ ) :٣٣٧‬ﻓﺈﻥ ﻗﺎﻝ ﻗﺎﺋﻞ‪ :‬ﺇﻥ ﺍﻟﺮﺅﻳﺔ‬
‫ﲡﻮﺯ ﻋﻠﻰ ﺍﷲ؟ ﻗﻴﻞ ﻟﻪ‪ :‬ﺍﻟﺮﺅﻳﺔ ﺑﺎﻷﺑﺼﺎﺭ ﻋﻠﻰ ﺍﷲ ﺗﺴﺘﺤﻴﻞ ﻭﺍﻟﺮﺅﻳﺔ ﺑﺎﳌﻌﺮﻓﺔ ﻭﺍﻟﻌﻠﻢ ﲡﻮﺯ ﻋﻠﻴﻪ‪(...‬ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺍﻟﺸﺮﰲ ﰲ ﺷﺮﺡ ﺍﻷﺳﺎﺱ ﺍﻟﻜﺒﲑ ‪ ) :٤٣٣/١‬ﻭﻗﺎﻟﺖ ﺍﻷﺷﻌﺮﻳﺔ‪ :‬ﺑﻞ ﻳﺮﻯ ﰲ ﺍﻵﺧﺮﺓ ﺑﻼ ﻛﻴﻒ ﺃﻱ‬
‫ﺑﻼ ﺗﻜﻴﻴﻒ ﻭﻻ ﺇﺷﺎﺭﺓ ﻭﻻ ﺟﻬﺔ‪ ...‬ﻭﻗﺎﻝ ﺍﻟﺮﺍﺯﻱ‪) :‬ﻣﻌﻨﺎﻩ( ‪-‬ﺃﻱ ﻣﻌﲎ ﻗﻮﳍﻢ ﺃﻧﻪ ﻳﺮﻯ ﰲ ﺍﻵﺧﺮﺓ ﺑـﻼ‬
‫ﻛﻴﻒ‪ :-‬ﻣﻌﺮﻓﺔ ﺿﺮﻭﺭﻳﺔ ﻭﻋﻠﻢ ﻧﻔﺴﻲ ﲝﻴﺚ ﻻ ﻳﺸﻚ ﻓﻴﻪ( ﺃﻱ ﻳﻌﻠﻢ ﻋﻠﻤﺎ ﺿﺮﻭﺭﻳﺎ‪ ،‬ﻗﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪:‬‬
‫ﻓﺎﳋﻼﻑ ﺣﻴﻨﺌﺬ ﻟﻔﻈﻲ‪ ،‬ﺃﻱ ﰲ ﺍﻟﻌﺒﺎﺭﺓ ﻭﺍﻟﻠﻔﻆ ﻭﺍﳌﻌﲎ ﻭﺍﺣﺪ‪...‬‬
‫ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﳛﻲ ﰲ ﺍﻟﺸﺎﻣﻞ‪ :‬ﻭﺍﻋﻠﻢ ﺃﻥ ﺍﻟﺘﺤﻘﻴﻖ ﻋﻨﺪﻱ ﺃﻥ ﺍﳋﻼﻑ ﺑﻴﻨﻨﺎ ﻭﺑﲔ ﺍﶈﻘﻘﲔ ﻣﻦ ﻣﺘـﺄﺧﺮﻱ‬
‫ﺍﻷﺷﺎﻋﺮﺓ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺇﳕﺎ ﻫﻮ ﻣﻦ ﺣﻴﺚ ﺍﻟﻠﻔﻆ ﻭﺃﻣﺎ ﺍﳌﻌﲎ ﻓﻨﺤﻦ ﻣﺘﻔﻘﻮﻥ ﻋﻠﻴﻪ‪ ،‬ﻭﺑﻴﺎﻧﻪ‪ :‬ﺃﻥ ﺍﻟﻐﺰﺍﱄ‬

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 ‫ﺫﻛﺮ ﰲ ﺍﻻﻗﺘﺼﺎﺩ‪ :‬ﺃﻥ ﺍﻟﺮﺅﻳﺔ ﻋﺒﺎﺭﺓ ﻋﻦ ﲡﻞ ﳐﺼﻮﺹ ﻻ ﺗﻨﻜﺮﻩ ﺍﻟﻌﻘﻮﻝ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻱ ﻧﺮﻳﺪ ﺑـﺎﻟﻌﻠﻢ‬
‫ﻭﳓﻦ ﻻ ﻧﻨﻜﺮﻩ ﻭﻻ ﻧﺄﺑﺎﻩ‪ ،‬ﻭﺫﻛﺮ ﺍﻟﺮﺍﺯﻱ ﰲ ﺍﻷﺭﺑﻌﲔ‪ :‬ﺃﻥ ﺍﻷﺩﻟﺔ ﺍﻟﻌﻘﻠﻴﺔ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻏﲑ ﻣﻌﺘﻤـﺪﺓ‬
‫ﺃﺻﻼ ﻭﺃ‪‬ﺎ ﻟﻴﺴﺖ ﻗﻮﻳﺔ‪ ،‬ﻭﻗﺎﻝ ﰲ ﺍﻟﻨﻬﺎﻳﺔ‪ :‬ﻭﻳﻘﺮﺏ ﺃﻥ ﻳﻜﻮﻥ ﺍﳋﻼﻑ ﰲ ﺍﳌﺴﺄﻟﺔ ﻟﻔﻈﻴﺎ(ﺍﻩ‬
‫ﻭﺍﳌﻌﺘﺪﻟﻮﻥ ﻣﻦ ﺍﻹﺑﺎﺿﻴﺔ ﻻ ﳝﻨﻌﻮﻥ ﺃﻥ ﻳﻜﻮﻥ ﻣﻌﲎ ﺍﻟﺮﺅﻳﺔ ﻫﻮ ﻛﻤﺎﻝ ﺍﻟﻌﻠﻢ ﺑﻪ ﺗﻌﺎﱃ ﻭﳝﻨﻌﻮﻥ ﺍﻟﺮﺅﻳﺔ‬
‫ﺑﺎﻟﺼﻮﺭﺓ ﺍﳌﺘﺨ‪‬ﻴﻠﺔ ﻋﻨﺪ ﺍﻟﻨﺎﺱ‪.‬ﺍﻧﻈﺮ ﻋﻠﻲ ﳛﲕ ﻣﻌﻤ‪‬ﺮ‪) :‬ﺍﻹﺑﺎﺿﻴﺔ ﺑﲔ ﺍﻟﻔﺮﻕ ﺍﻹﺳﻼﻣﻴﺔ( ‪٢٩١/١‬ـ‪.٢٩٢‬‬

‫اﻟﻨﻤﻮذج اﻟﺘﺎﺳﻊ ‪ :‬اﻟﻨﺼﯿﺮﯾﺔ ) اﻟﻌﻠﻮﯾﻮن (‬

‫ﺍﻟﻨﺼﲑﻭﻥ ﳑﻦ ﻳﻘﻮﻝ ﺑﺘﻨﺎﺳﺦ ﺍﻷﺭﻭﺍﺡ ﻭﻫﺬﺍ ﺛﺎﺑﺖ ﻋﻨﻬﻢ ﻭﻫﻢ ﻳﻘﺮﻭﻥ ﺑﻪ‪ ،‬ﻭﻟﻜﻦ ﻫﻞ ﻳﻌﲏ ﺫﻟﻚ ﺃ‪‬ﻢ‬
‫ﻳﻨﻜﺮﻭﻥ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺍﳌﻌﺎﺩ ﻭﺍﳊﺸﺮ؟ ﻳﻔﻬﻢ ﺍﻟﻜﺜﲑﻭﻥ ﻣﻦ ﻗﻮﳍﻢ ﺑﺘﻨﺎﺳﺦ ﺍﻷﺭﻭﺍﺡ ﺃ‪‬ﻢ ﻳﻨﻜﺮﻭﻥ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺍﳌﻌﺎﺩ‪،‬‬
‫ﻭﻫﺬﻩ ﺍﻟﻜﻼﻡ ﻓﻴﻪ ﻧﻈﺮ ﻓﺈﻥ ﳍﻢ ﺃﻗﻮﺍﻻ ﰲ ﺇﺛﺒﺎﺕ ﺍﳌﻌﺎﺩ ﻭﺍﻟﻘﻴﺎﻣﺔ ﻭﻗﺪ ﺗﻘﺪﻣﺖ ﺑﻌﺾ ﺃﻗﻮﺍﳍﻢ ﰲ ﺫﻟﻚ ﻋﻨﺪ‬
‫ﺻﻮﺭ ﺗﻌﻤﻴﻢ ﺍﳋﺎﺹ‪ ،‬ﻭﺇﺿﺎﻓﺔ ﺇﱃ ﺫﻟﻚ ﻓﻬﺬﺍ ﺃﲪﺪ ﻋﻠﻲ ﺣﺴﻦ ﰲ ﻛﺘﺎﺑﻪ )ﺍﻟﻌﻠﻮﻳﻮﻥ ﰲ ﻣﻮﺍﺟﻬﺔ ﺍﻟﺘﺠﲏ(‬
‫ﺑﻌﺪ ﺃﻥ ﺃﻗﺮ ﺹ‪ ٨١-٨٠‬ﺑﺄﻥ ﺍﻟﻨﺼﲑﻳﲔ ﻳﻘﻮﻟﻮﻥ ﺑﺘﻨﺎﺳﺦ ﺍﻷﺭﻭﺍﺡ ﻳﻘﻮﻝ ﺹ‪) :١٠٦‬ﻭﻗﺪ ﺗﻮﺍﻓﻖ ﺍﻟﻐﺰﺍﱄ‬
‫ﻭﻛﺎﺷﻒ ﺍﻟﻐﻄﺎﺀ ﻋﻠﻰ ﲢﺪﻳﺪ ﺇﺳﻼﻡ ﺍﳌﺮﺀ ﺑﺄﺭﻛﺎﻥ ﺛﻼﺛﺔ‪ :‬ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﻨﺒﻮﺓ ﻭﺍﳌﻌﺎﺩ‬
‫ﻭﲟﺎ ﺃﻥ ﺍﻹﳝﺎﻥ ﺑﺎﷲ ﻳﻌﲏ ﺍﻟﺮﻛﻦ ﺍﻷﻭﻝ‪ ،‬ﻭﺍﻹﳝﺎﻥ ﺑﺮﺳﻮﻟﻪ ﻳﻌﲏ ﺍﻟﺮﻛﻦ ﺍﻟﺜﺎﱐ‪ ،‬ﻭﺍﻹﳝﺎﻥ ﺑﺎﳌﻌﺎﺩ ﻳﻌﲏ ﺍﻟﺮﻛﻦ‬
‫ﺍﻟﺜﺎﻟﺚ‪ ،‬ﻭﻫﺬﺍ ﺑﺎﺗﻔﺎﻕ ﻋﻠﻤﺎﺀ ﺍﻟﺴﻨﺔ ﻭﺍﻟﺸﻴﻌﺔ‪ ،‬ﻭﻣﺎ ﺧﺮﺝ ﺍﻟﻌﻠﻮﻳﻮﻥ ﻋﻦ ﻛﻮ‪‬ﻢ ﻃﺎﺋﻔﺔ ﻣﺴﻠﻤﺔ ﺗﻨﺘﻤﻲ ﺇﱃ‬
‫ﺍﻟﺸﻴﻌﺔ ﺻﺮﺣﺖ ﻋﻦ ﺍﻋﺘﻘﺎﺩﻫﺎ ﺑﻜﺘﺎﺏ ﺟﺮﻯ ﺗﻮﺯﻳﻌﻪ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﲨﻴﻌﻪ‪.‬‬
‫ﻭﻟﻦ ﻳﺴﻄﻴﻊ ﺻﺎﺣﺒﻨﺎ ﲟﺤﺎﻭﻻﺗﻪ ﺍﻟﻔﺎﺷﻠﺔ ﺃﻥ ﻳﺜﺒﺖ ﺃﻥ ﺍﻟﻌﻠﻮﻳﲔ –ﺍﻟﻨﺼﲑﻳﺔ‪ -‬ﻛﻤﺎ ﻳﺮﻳﺪ ﺃﻥ ﻳﺴﻤﻴﻬﻢ ﻻ‬
‫ﻳﺆﻣﻨﻮﻥ ‪‬ﺬﻩ ﺍﻷﺭﻛﺎﻥ ﻻ ﰲ ﻣﺎﺿﻴﻬﻢ ﻭﻻ ﰲ ﺣﺎﺿﺮﻫﻢ‪ ،‬ﻭﻫﻮ ﻋﺎﺟﺰ ﻋﻦ ﺇﺛﺒﺎﺕ ﻛﻮ‪‬ﻢ ﻳﻨﻜﺮﻭ‪‬ﺎ ﺃﻭ‬
‫ﻳﻜﻔﺮﻭﻥ ‪‬ﺎ ﻭﻟﻮ ﺍﺳﺘﻌﺎﻥ ﻋﻠﻰ ﺫﻟﻚ ﺑﺎﻟﺒﺎﻃﻞ ﻭﺃﻫﻠﻪ ﰲ ﺍﻟﺘﺎﺭﻳﺦ(ﺍﻩ ﺑﺘﺼﺮﻑ ﻳﺴﲑ‬

‫اﻟﻨﻤﻮذج اﻟﻌﺎﺷﺮ‪ :‬اﻹﺳﻤﺎﻋﯿﻠﯿﺔ )اﻟﻔﺎﻃﻤﯿﻮن–اﻟﻌﺒﯿﺪﯾﻮن(‬

‫ﻻ ﺷﻚ ﺃﻥ ﺍﻹﲰﺎﻋﻴﻠﻴﺔ )ﺍﻟﻔﺎﻃﻤﻴﲔ–ﺍﻟﻌﺒﻴﺪﻳﲔ( ﻳﻘﻮﻟﻮﻥ ﺑﺎﻟﺘﺄﻭﻳﻞ ﺍﻟﺒﺎﻃﲏ ﻟﻠﺸﺮﺍﺋﻊ ﻭﻫﺬﺍ ﺛﺎﺑﺖ ﻋﻨﻬﻢ ﻻ‬
‫ﺷﻚ ﻓﻴﻪ ﻭﻫﻢ ﻣﻘﺮﻭﻥ ﺑﺬﻟﻚ‪ ،‬ﻭﻟﻜﻦ ﻫﻞ ﻳﻘﻮﻟﻮﻥ ﻣﻊ ﺫﻟﻚ ﺑﺈﺑﻄﺎﻝ ﺍﻟﻈﺎﻫﺮ؟‪ ،‬ﳑﺎ ﺍﺷﺘﻬﺮ ﻋﻨﻬﻢ ﰲ ﻛﺘﺐ‬
‫ﺍﻟﻔﺮﻕ ﺃ‪‬ﻢ ﻳﺒﻄﻠﻮﻥ ﻇﺎﻫﺮ ﺍﻟﺸﺮﺍﺋﻊ ﻭﻻ ﳛﺮﻣﻮﻥ ﺣﺮﺍﻣﺎ‪ ،‬ﻭﻫﺬﺍ ﺍﻷﻣﺮ ﳛﺘﺎﺝ ﺇﱃ ﲤﺤﻴﺺ ﻭﲢﻘﻖ ﻓﻬﺬﺍ‬
‫ﺍﻟﻘﺎﺿﻲ ﺍﻟﻨﻌﻤﺎﻥ ﺑﻦ ﳏﻤﺪ ﺍﻟﺘﻤﻴﻤﻲ ﺍﻹﲰﺎﻋﻴﻠﻲ ﻗﺎﺿﻲ ﺍﻟﻘﻀﺎﺓ ﰲ ﺍﻟﺪﻭﻟﺔ ﺍﻟﻔﺎﻃﻤﻴﺔ )ﺕ ‪٣٦٣‬ﻫـ( ﺃﻟﱠﻒ‬
‫ﻛﺘﺎﺑﺎﹰ ﺑﺎﺳﻢ )ﺩﻋﺎﺋﻢ ﺍﻹﺳﻼﻡ( ﻭﺫﻛﺮ ﺍﳊﻼﻝ ﻭﺍﳊﺮﺍﻡ ﻭﺍﻟﻘﻀﺎﻳﺎ ﻭﺍﻷﺣﻜﺎﻡ‪ ،‬ﻭﻃﺒﻊ ﺍﻟﻜﺘﺎﺏ ﰲ ﺟﺰﺃﻳﻦ ﻭﻫﻮ‬
‫ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﺍﻟﻜﺘﺐ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬

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 ‫‪.١‬ﻛﺘﺎﺏ ﺍﻟﻮﻻﻳﺔ‪ .٢ .‬ﻛﺘﺎﺏ ﺍﻟﻄﻬﺎﺭﺓ‪ .٣ .‬ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ‪ .٤ .‬ﻛﺘﺎﺏ ﺍﻟﺰﻛﺎﺓ‪ .٥ .‬ﻛﺘﺎﺏ ﺍﻟﺼﻮﻡ‬
‫ﻭﺍﻻﻋﺘﻜﺎﻑ‪ .٦ .‬ﻛﺘﺎﺏ ﺍﳊﺞ‪ .٧ .‬ﻛﺘﺎﺏ ﺍﳉﻬﺎﺩ‪ .٨ .‬ﻛﺘﺎﺏ ﺍﻟﺒﻴﻮﻉ ﻭﺍﻷﺣﻜﺎﻡ‪ .٩ .‬ﻛﺘﺎﺏ ﺍﻷﳝﺎﻥ‬
‫ﻭﺍﻟﻨﺬﻭﺭ‪ .١٠ .‬ﻛﺘﺎﺏ ﺍﻷَﺷﺮﺑﺔ‪ .١١ .‬ﻛﺘﺎﺏ ﺍﻷﻃﻌﻤﺔ ‪ .١٢.‬ﻛﺘﺎﺏ ﺍﻟﻄﺐ‪ .١٣ .‬ﻛﺘﺎﺏ ﺍﻟﻠﺒﺎﺱ‬
‫ﻭﺍﻟﻄﺒﻴﺐ‪ .١٤ .‬ﻛﺘﺎﺏ ﺍﻟﺼﻴﺪ‪ .١٥ .‬ﻛﺘﺎﺏ ﺍﻟﺬﺑﺎﺋﺢ‪ .١٦ .‬ﻛﺘﺎﺏ ﺍﻟﻀﺤﺎﻳﺎ ﻭﺍﻟﻌﻘﺎﺋﻖ‪ .١٧ .‬ﻛﺘﺎﺏ‬
‫ﺍﻟﻨﻜﺎﺡ‪ .١٨ .‬ﻛﺘﺎﺏ ﺍﻟﻄﻼﻕ‪ .١٩ .‬ﻛﺘﺎﺏ ﺍﻟﻌﺘﻖ‪ .٢٠ .‬ﻛﺘﺎﺏ ﺍﻟﻌﻄﺎﻳﺎ‪ .٢١ .‬ﻛﺘﺎﺏ ﺍﻟﻮﺻﺎﻳﺎ‪.٢٢ .‬‬
‫ﻛﺘﺎﺏ ﺍﻟﻔﺮﺍﺋﺾ‪ .٢٣ .‬ﻛﺘﺎﺏ ﺍﻟﺪ‪‬ﻳﺎﺕ‪ .٢٤ .‬ﻛﺘﺎﺏ ﺍﳊﺪﻭﺩ‪ .٢٥ .‬ﻛﺘﺎﺏ ﺍﻟﺴ‪‬ﺮ‪‬ﺍﻕ ﻭﺍﶈﺎﺭﺑﲔ‪.٢٦ .‬‬
‫ﻛﺘﺎﺏ ﺍﻟﺮ‪‬ﺩﺓ ﻭﺍﻟﺒﺪﻋﺔ ‪ .٢٧ .‬ﻛﺘﺎﺏ ﺍﻟﻐﺼﺐ ﻭﺍﻟﺘﻌﺪ‪‬ﻱ‪ .٢٨ .‬ﻛﺘﺎﺏ ﺍﻟﻌﺎﺭﻳﺔ ﻭﺍﻟﻮﺩﻳﻌﺔ‪ .٢٩ .‬ﻛﺘﺎﺏ‬
‫ﺍﻟﻠﻔﻈﺔ ﻭﺍﻟﻠﻘﻴﻄﺔ ﻭﺍﻵﺑﻖ‪ .٣٠ .‬ﻛﺘﺎﺏ ﺍﻟﻘﺴﻤﺔ ﻭﺍﻟﺒﻨﻴﺎﻥ‪ .٣١ .‬ﻛﺘﺎﺏ ﺍﻟﺸﻬﺎﺩﺍﺕ‪ .٣٢ .‬ﻛﺘﺎﺏ ﺍﻟﺪﻋﻮﻯ‬
‫ﻭﺍﻟﺒﻴﻨﺎﺕ‪ .٣٣ .‬ﻛﺘﺎﺏ ﺁﺩﺍﺏ ﺍﻟﻘﻀﺎﺓ‪.‬‬
‫ﻭﻗﺪ ﺻﺎﺭ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻫﻮ ﺍﻟﻘﺎﻧﻮﻥ ﺍﻟﺮﲰﻲ ﻣﻨﺬ ﻋﻬﺪ ﺍﳌﻌﺰ ﺣﱴ ‪‬ﺎﻳﺔ ﺍﻟﺪﻭﻟﺔ ﺍﻟﻔﺎﻃﻤﻴ‪‬ﺔ‪ ،‬ﻭﻫﺬﺍ ﺍﻷﻣﺮ ﻇﺎﻫﺮ‪‬‬
‫ﰲ ﺍﻋﺘﺪﺍﺩﻫﻢ ﺑﻈﺎﻫﺮ ﺍﻟﺸﺮﺍﺋﻊ‪ ،‬ﻭﻗﺪ ﻳﻘﺎﻝ‪ :‬ﺇﻥ ﻇﺎﻫﺮ ﺍﻟﺸﺮﺍﺋﻊ ﺇﳕﺎ ﻫﻮ ﻋﻨﺪﻫﻢ ﻟﻠﻌﻮﺍﻡ ﺩﻭﻥ ﺍﳋﻮﺍﺹ‪ ،‬ﻟﻜﻦ‬
‫ﻻ ﻳﺴﺎﻋﺪﻧﺎ ﻋﻠﻰ ﻫﺬﺍ ﺃﻥ ﺍﻟﻘﺎﺿﻲ ﺍﻟﻨﻌﻤﺎﻥ ﻗﺪ ﺃﻟﱠﻒ ‪-‬ﺑﻌﺪ ﻛﺘﺎﺑﻪ ﺩﻋﺎﺋﻢ ﺍﻹﺳﻼﻡ– ﻛﺘﺎﺑﺎﹰ ﺣﺎﻭﻝﹶ ﻓﻴﻪ ﺃﻥ‬
‫ﻳﺒﻴ‪‬ﻦ ﺍﻟﺘﺄﻭﻳﻞ ﺍﻟﺒﺎﻃﲏ ﳉﻤﻴﻊ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﺃﲰﺎﻩ ﺑـ)ﺗﺄﻭﻳﻞ ﺍﻟﺪﻋﺎﺋﻢ( ﻭﺍﺳﺘﻄﺎﻉ ﺃﻥ ﻳ‪‬ﻨﻬﻲ ﺗﺄﻟﻴﻒ ﺍﳉﺰﺀ ﺍﻷﻭﻝ‬
‫ﻣﻨﻪ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﻛﺘﺎﺏ ﺍﻟﻮﻻﻳﺔ‪ ،‬ﻭﺍﻟﻄﻬﺎﺭﺓ‪ ،‬ﻭﺍﻟﺼﻼﺓ‪ ،‬ﻭﻟﻜﻦ‪ ‬ﺍﳌﻨﻴ‪‬ﺔ ﺣﺎﻟﺖ ﺩﻭﻥ ﺇﲤﺎﻣﻪ ﻟﺘﺄﻭﻳﻞ‬
‫ﺑﻘﻴ‪‬ﺔ ﺍﻷﺑﻮﺍﺏ ﺍﻟﻔﻘﻬﻴﺔ‪ .‬ﻭﳑﺎ ﻳﻘﻮﻟﻪ ﺍﻟﻘﺎﺿﻲ ﺍﻟﻨﻌﻤﺎﻥ ﰲ ﺗﺄﻭﻳﻞ ﺍﻟﺪﻋﺎﺋﻢ ‪ ١٦١/١‬ﰲ ﺗﺄﻭﻳﻞ ﺍﳊﻴﺾ‪) :‬ﺍﳊﻴﺾ‬
‫ﻋﻠﹼﺔ ﺗ‪‬ﺼﻴﺐ ﺍﻟﻨﺴﺎﺀ ﰲ ﺍﻟﻈﺎﻫﺮ‪ ،‬ﻭﺃﻣﺜﺎﻝ ﺍﻟﻨﺴﺎﺀ ـﻜﻤﺎ ﺫﻛﺮﻧﺎ ﰲ ﺍﻟﺒﺎﻃﻨـ ﺃﻣﺜﺎﻝ ﺍﳌﺴﺘﺠﻴﺒﲔ‪.‬‬
‫ﻓﺘﺄﻭﻳﻞ ﲨﻠﺔ ﺍﻟﻘﻮﻝ ﰲ ﺍﳊﻴﺾ ﰲ ﺍﻟﺒﺎﻃﻦ‪ ،‬ﺃﻧ‪‬ﻪ ﻋﻠﹼﺔ ﻭﻓﺴﺎﺩ‪ ،‬ﻳﺪﺧﻞ ﻋﻠﻰ ﺍﳌﺴﺘﺠﻴﺐ ﰲ ﺩﻳﻨﻪ‪ ،‬ﳛﺮﻡ ﻋﻠﻴﻪ‬
‫ﻣﻦ ﺃﺟﻠﻬﺎ ﲰﺎﻉ ﺍﳊﻜﻤﺔ‪ ،‬ﻭﺍﻟﻜﻮﻥ ﰲ ﲨﺎﻋﺔ ﺃﻫﻞ ﺍﻟﺪﻋﻮﺓ‪ ،‬ﻛﻤﺎ ﻻ ﳛﻞﹼ ﰲ ﺍﻟﻈﺎﻫﺮ ﻟﻠﻤﺮﺃﺓ ﺇﺫﺍ ﺣﺎﺿﺖ‬
‫ﺃﻥ ﺗﺼﻠﹼﻲ‪،‬ﻭﻻ ﺗﺪﺧﻞ ﺍﳌﺴﺠﺪ‪ ،‬ﻭﻛﺬﻟﻚ ﻻ ﳛﻞ ﳌﻔﻴﺪ ﺫﻟﻚ ﺍﳌﺴﺘﺠﻴﺐ ﺃﻥ ﻳﻔﻴﺪﻩ ﺷﻴﺌﺎﹰ ﻣﻦ ﺍﻟﻌﻠﻢ ﺇﺫﺍ‬
‫ﺃﺣﺪﺙ ﺫﻟﻚ ﺍﳊﺪﺙ‪ ،‬ﺣﱴ ﻳﺘﻄﻬ‪‬ﺮ ﻣﻨﻪ ﺑﺎﻟﺘﻮﺑﺔ ﻭﺍﻟﱰﻭﻉ ﻋﻨﻪ ﻭﺍﻹﻗﻼﻉ‪ ،‬ﻭﻳﻨﻘﻄﻊ ﻋﻨﻪ ﻣﺎ ﻋﺮﺽ ﻣﻦ ﺫﻟﻚ‬
‫ﺍﻟﻔﺴﺎﺩ ﰲ ﺩﻳﻨﻪ(ﺍﻩ‬
‫ﻭﻳﻘﻮﻝ ﺃﻳﻀﺎﹰ ﰲ ﺗﺄﻭﻳﻞ ﺍﻟﺪﻋﺎﺋﻢ ‪) :١٦٧/١‬ﻗﺎﻝ ﺍﻟﺼﺎﺩﻕ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺴ‪‬ﻼﻡ‪ :-‬ﺇﺫﺍ ﻃﻬﺮﺕ ﺍﳌﺮﺃﺓ ﻣﻦ ﺣﻴﻀﻬﺎ‬
‫ﰲ ﻭﻗﺖ ﺻﻼﺓ‪ ،‬ﻓﻀﻴ‪‬ﻌﺖ ﺍﻟﻐﺴﻞ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻬﺎ ﻗﻀﺎﺀ ﺗﻠﻚ ﺍﻟﺼﻼﺓ‪.‬‬
‫ﺗﺄﻭﻳﻠﻪ‪ :‬ﺃﻥﹼ ﺍﳌﻘﺘﺮﹺﻑ ﺇﺫﺍ ﺗﺎﺏ‪ ‬ﻭﺍﻧﺘﺼﻞ ﳑ‪‬ﺎ ﺍﻗﺘﺮﻓﻪ ﻭﱂ ﻳﺘﻄﻬ‪‬ﺮ ﰲ ﺫﻟﻚ ﺑﺎﻟﻌﻠﻢ ﻛﻤﺎ ﻭﺻﻔﻨﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﺃﻥ‬
‫ﻳﺘﻄﻬ‪‬ﺮ ﻭﺃﻥ ﻳﺴﻌﻰ ﰲ ﺇﻓﺎﺩﺓ ﻣﺎ ﻓﺎﺗﻪ ﻣﻦ ﺍﳊﻜﻤﺔ ﺑﻌﺪ ﺇﻗﻼﻋﻪ ﻋﻤ‪‬ﺎ ﺍﻗﺘﺮﻓﻪ(ﺍﻩ‬
‫ﰒ ﻳﻘﻮﻝ ﺍﻟﻘﺎﺿﻲ ﺍﻟﻨﻌﻤﺎﻥ ﺑﻌﺪ ﺫﻟﻚ ﻣﺒﺎﺷﺮﺓ‪) :‬ﻓﺎﻓﻬﻤﻮﺍ ﻣﻌﺸﺮ ﺍﳌﺆﻣﻨﲔ ﻣﺎ ﺗﻌﺒﺪﻛﻢ ﺍﻟﻠﹼﻪ ﺑﻪ ﻇﺎﻫﺮﺍﹰ ﻭﺑﺎﻃﻨﺎﹰ‪،‬‬
‫ﻓﺈﻥﹼ ﺫﻟﻚ ﻣﺮﺗﺒﻂ ﺑﻌﻀﻪ ﺑﺒﻌﺾ‪ ،‬ﻳﺸﻬﺪ ﻛﻞﹼ ﺷﻲﺀ ﻣﻨﻪ ﻟﺼﺎﺣﺒﻪ‪ ،‬ﻭﻳﻄﺎﺑﻘﻪ ﻭﻳﻮﺍﻓﻘﻪ‪ ،‬ﻓﻤﺎ ﻭﺟﺐ ﰲ‬
‫ﺍﻟﻈﺎﻫﺮ‪ ،‬ﻭﺟﺐ ﻛﺬﻟﻚ ﻣﺜﻠﻪ ﻭﻧﻈﲑﻩ ﰲ ﺍﻟﺒﺎﻃﻦ‪ ،‬ﻻ ﳚﺰﻱ ﺇﻗﺎﻣﺔ ﺃﺣﺪﳘﺎ ﺩﻭﻥ ﺍﻵﺧﺮ‪ ،‬ﻭﻻ ﳛﻞﱡ ﰲ‬
‫ﺍﻟﻈﺎﻫﺮ ﻣﺎ ﺣ‪‬ﺮ‪‬ﻡ ﰲ ﺍﻟﺒﺎﻃﻦ‪ ،‬ﻭﻻ ﰲ ﺍﻟﺒﺎﻃﻦ ﻣﺎ ﺣ‪‬ﺮﻡ ﰲ ﺍﻟﻈﺎﻫﺮ‪ ،‬ﻭﺇﻳ‪‬ﺎﻛﻢ ﺃﻥ ﻳﺴﺘﻤﻴﻠﻜﻢ ﻋﻦ ﺫﻟﻚ‪،‬‬

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 ‫ﲢﺮﻳﻒ ﺍﶈﺮ‪‬ﻓﲔ‪ ،‬ﻭﻻ ﺷﺒﻬﺎﺕ ﺍﻟﺸﻴﺎﻃﲔ‪ ،‬ﻓﺈﻥﹼ ﺍﻟﻠﹼﻪ ﻋﺰ‪ ‬ﻭﺟﻞﹼ ﻳﻘﻮﻝ‪ ) :‬ﻭﺫﹶﺭ‪‬ﻭﺍ ﻇﺎﻫ‪‬ﺮ‪ ‬ﺍﻹﰒ ﻭ‪‬ﺑﺎﻃ‪‬ﻨ‪‬ﻪ‪ ،(‬ﻭﻗﺎﻝ‪:‬‬
‫)ﻗﹸﻞﹾ ﺇﹺﻧ‪‬ﻤﺎ ﺣ‪‬ﺮ‪‬ﻡ‪ ‬ﺭ‪‬ﺑ‪‬ﻲ‪ ‬ﺍﻟﹾﻔﹶﻮﺍﺣ‪‬ﺶ‪ ‬ﻣﺎ ﻇﹶﻬ‪‬ﺮ‪ ‬ﻣ‪‬ﻨ‪‬ﻬﺎ ﻭ‪‬ﻣﺎ ﺑ‪‬ﻄﹶﻦ‪ ،(‬ﻭﻗﺎﻝ‪) :‬ﻭ‪‬ﺃﹶﺳ‪‬ﺒ‪‬ﻎﹶ ﻋ‪‬ﻠﹶﻴ‪‬ﻜﹸﻢ‪ ‬ﻧﹺﻌ‪‬ﻤ‪‬ﻪ‪ ‬ﻇﺎﻫ‪‬ﺮ‪‬ﺓﹰ ﻭ‪‬ﺑﺎﻃ‪‬ﻨ‪‬ﺔﹰ(ﺍﻩ‬
‫ﻛﻼﻡ ﺍﻟﻘﺎﺿﻲ ﺍﻟﻨﻌﻤﺎﻥ ﺑﻮﺍﺳﻄﺔ ﻋﻘﺎﺋﺪ ﺍﻹﲰﺎﻋﻠﻴﺔ ﳉﻌﻔﺮ ﺍﻟﺴﺒﺤﺎﱐ ﺿﻤﻦ ﲝﻮﺛﻪ ﰲ ﺍﳌﻠﻞ ﻭﺍﻟﻨﺤﻞ‬
‫‪،٢٧٤-٢٧٣/٨‬ﰒ ﺍﻃﻠﻌﺖ ﻋﻠﻰ ﻛﺘﺎﺏ ﺗﺄﻭﻳﻞ ﺍﻟﺪﻋﺎﺋﻢ ﻭﺍﻟﻜﻼﻡ ﺍﳌﻨﻘﻮﻝ ﻫﻮ ﰲ ﺝ‪/١‬ﺹ‪ ١٦٧‬ﻃﺒﻌﺔ‬
‫ﳏﻤﺪ ﺣﺴﻦ ﺍﻷﻋﻈﻤﻲ‪ ،‬ﻓﺄﻧﺖ ﺗﺮﺍﻩ ﻻ ﻳﺒﻄﻞ ﺍﻟﻈﺎﻫﺮ ﺑﻞ ﻳﻘﻮﻝ ﺑﻪ ﻭﻳﺮﺍﻩ ﻭﺍﺟﺒﺎ‪ ،‬ﻭﺃﻥ ﺍﻟﺒﺎﻃﻦ ﻻ ﳚﺰﻱ ﻋﻦ‬
‫ﺍﻟﻈﺎﻫﺮ ﻭﺍﻟﻈﺎﻫﺮ ﻻ ﳚﺰﻱ ﻋﻦ ﺍﻟﺒﺎﻃﻦ‪ ،‬ﻭﺃﻧﻪ ﻻ ﳛﻞ ﰲ ﺍﻟﻈﺎﻫﺮ ﻣﺎ ﺣﺮﻡ ﰲ ﺍﻟﺒﺎﻃﻦ ﻭﻻ ﳛﻞ ﰲ ﺍﻟﺒﺎﻃﻦ ﻣﺎ‬
‫ﺣﺮﻡ ﰲ ﺍﻟﻈﺎﻫﺮ‬

‫ﺗﺬﻛﹼﺮ ﺃﺧﻲ ﺍﻟﻘﺎﺭﺉ ﺃﻧﻨﺎ ﻟﺴﻨﺎ ﺑﺼﺪﺩ ﺍﳊﻜﻢ ﻋﻠﻰ ﻣﻘﺎﺻﺪ ﺗﻠﻚ ﺍﻟﻄﻮﺍﺋـﻒ ﻣـﻦ ﺧـﻼﻝ ﺍﻟﻨﻤـﺎﺫﺝ‬
‫ﺍﳌﺬﻛﻮﺭﺓ‪ ،‬ﺑﻞ ﳓﻦ ﰲ ﺻﺪﺩ ﺗﺼﺤﻴﺢ ﺍﻟﺘﺼﻮﺭ ﻭﺍﻟﻔﻬﻢ ﻋﻨﻬﻢ‪ ،‬ﻓﻠﻚ‪ ‬ﺑﻌﺪ ﺃﻥ ﺗﺼﺤﺢ ﺍﻟﺘﺼﻮﺭ ﻭﺍﻟﻔﻬـﻢ‬
‫ﳌﺮﺍﺩﻫﻢ ﺃﻥ ﲢﻜﻢ ﲟﺎ ﺗﺮﺍﻩ‪ ،‬ﻭﺳﻴﺄﰐ ﺍﻟﻜﻼﻡ ﻣﻔﺼﻼ ﻋﻦ ﻣﺴﺄﻟﺔ ﺗﺼﺤﻴﺢ ﺍﳊﻜﻢ ﺇﻥ ﺷﺎﺀ ﺍﷲ‬
‫ﻭ‪‬ﺬﺍ ﻧﺼﻞ ﺇﱃ ‪‬ﺎﻳﺔ ﺍﳌﺒﺤﺚ ﺍﳌﺘﻌﻠﻖ ﺑﺘﺼﺤﻴﺢ ﺍﻟﺘﺼﻮﺭ ﻭﺃﻧﺎ ﻋﻠﻰ ﻳﻘﲔ ﺃﻧﻨﺎ ﺇﺫﺍ ﺻﺪﻗﻨﺎ ﻭﺃﻧﺼﻔﻨﺎ ﰲ‬
‫ﺗﺼﺤﻴﺢ ﺗﺼﻮﺭﺍﺗﻨﺎ ﻋﻦ ﺍﻵﺧﺮﻳﻦ ﺍﳌﺨﺎﻟﻔﲔ ﻟﻨﺎ ﻣﻦ ﺍﳌﺬﺍﻫﺐ ﺍﻹﺳﻼﻣﻴﺔ )ﻋﻘﺪﻳﺔ ﺃﻭ ﻓﻘﻬﻴﺔ ﺃﻭ ﺣﺮﻛﻴﺔ(‬
‫ﻟﺴﻘﻂ ﳓﻮ ﺍﻟﺜﻠﺚ ‪ )-‬ﻭﺍﻟﺜﻠﺚ ﻛﺜﲑ (‪ -‬ﻣﻦ ﺍﳌﺴﺎﺋﻞ ﺍﳋﻼﻓﻴﺔ ﺍﻟﱵ ﺑﲔ ﺍﳌﺬﺍﻫﺐ ﺍﻹﺳﻼﻣﻴﺔ ﺃﻣﺎﻡ ﻫﺬﺍ‬
‫ﺍﻷﺻﻞ‪ ،‬ﻓﺈﻥ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﳌﺴﺎﺋﻞ –ﻋﻨﺪ ﺍﻟﺼﺪﻕ ﻭﺍﻹﻧﺼﺎﻑ‪ -‬ﺳﻴﺘﺒﲔ ﻋﺪﻡ ﺻﺤﺔ ﻧﺴﺒﺘﻬﺎ ﺇﱃ ﺍﻵﺧﺮ ﻓﺮﺩﺍ‬
‫ﺃﻭ ﲨﺎﻋﺔ‪ ،‬ﻭﺳﻴﺘﺒﲔ ﺃﻥ ﻛﺜﲑﺍ ﻣﻦ ﺍﳌﺴﺎﺋﻞ ﻗﺪ ﻓﻬﻤﻨﺎﻫﺎ ﻋﻠﻰ ﻏﲑ ﻭﺟﻬﻬﺎ‪ ،‬ﻭﺃﻥ ﻛﺜﲑﺍ ﻣﻦ ﺍﳌﺴﺎﺋﻞ ﻗﺪ‬
‫ﻋﻤﻤﻨﺎ ﻓﻴﻬﺎ ﺍﳋﺎﺹ‪.‬‬

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 ‫ﺍﶈﻮﺭ ﺍﻟﺜﺎﱐ‪:‬‬
‫ﺗﺼﺤﻴﺢ ﺍﳊﻜﻢ ﻋﻠﻰ ﺍﻵﺧﺮ‬
‫ﻭﻓﻴﻪ ﻣﺒﺎﺣﺚ‪:‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﺃﻧﻮﺍﻉ ﺍﳋﻼﻑ‬
‫ﻭﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ‪ :‬ﻫﻞ ﻫﻨﺎﻙ ﻓﺮﻕ ﺑﲔ ﺍﳋﻄﺄ ﰲ ﺍﻻﻋﺘﻘﺎﺩ ﻭﺍﳋﻄﺄ ﰲ ﺍﻟﻌﻤﻞ؟‬
‫ﻭﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻣﱴ ﻳﻌﺬﺭ ﺍﳌﺨﺎﻟﻒ ﰲ ﺍﻻﻋﺘﻘﺎﺩ ﻭﺍﻟﻌﻤﻞ؟‬
‫ﻭﺍﳌﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ‪ :‬ﻣﺴﺄﻟﺔ ﺍﻟﺘﻜﻔﲑ‬
‫ﻭﺍﳌﺒﺤﺚ ﺍﳋﺎﻣﺲ‪ :‬ﺍﻻﻋﺘﺪﺍﻝ ﻭﺍﻟﺘﺠﺮﺩ ﻭﺍﻹﻧﺼﺎﻑ ﰲ ﺍﳊﻜﻢ ﻋﻠﻰ ﺍﻵﺧﺮ‬
‫ﻭﺍﳌﺒﺤﺚ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺇﺷﻜﺎﻻﺕ ﰲ ﺣﺪﻳﺚ ﺍﻓﺘﺮﺍﻕ ﺍﻷﻣﺔ‬

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 ‫اﻟﻤﺤﻮر اﻟﺜﺎﻧﻲ‪ :‬ﺗﺼﺤﯿﺢ اﻟﺤﻜﻢ ﻋﻠﻰ اﻵﺧﺮ‬
‫اﻟﻤﺒﺤﺚ اﻷول‪ :‬أﻧﻮاع اﻟﺨﻼف‬
‫ﻣﻦ ﺍﳌﻬﻢ ﺟﺪﺍ ﻋﻨﺪ ﺍﳊﻜﻢ ﻋﻠﻰ ﺍﳌﺨﺎﻟﻒ ﺃﻥ ﻧﻌﺮﻑ ﺃﻧﻮﺍﻉ ﺍﳋﻼﻑ ﻭﺣﻜﻢ ﻛﻞ ﻧﻮﻉ ﻣﻨﻬﺎ‪ ،‬ﻓﻨﻘﻮﻝ ﻭﺑﺎﷲ‬
‫ﺍﻟﺘﻮﻓﻴﻖ‪ :‬ﺍﳋﻼﻑ ﺛﻼﺛﺔ ﺃﻧﻮﺍﻉ‪ :‬ﺧﻼﻑ‪ ‬ﺗﻨﻮﻉﹴ ﻭﺧﻼﻑ‪ ‬ﻟﻔﻈﻲ ﻭﺧﻼﻑ‪ ‬ﺣﻘﻴﻘﻲ‪ ،‬ﻭﻟﻨﺘﺤﺪﺙ ﻋﻦ ﻫـﺬﻩ‬
‫ﺍﻟﺜﻼﺛﺔ ﺍﻷﻧﻮﺍﻉ ﺑﺎﺧﺘﺼﺎﺭ ﺿﻤﻦ ﺍﻟﻔﺮﻭﻉ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬

‫اﻟﻔﺮع اﻷول‪ :‬ﺧﻼف اﻟﺘﻨﻮع‬

‫ﺧﻼﻑ ﺍﻟﺘﻨﻮﻉ ﻫﻮ‪ :‬ﺍﻻﺧﺘﻼﻑ ﰲ ﺍﻟﻘﻴﺎﻡ ﲟﺎ ﻫﻮ ﻣﻄﻠﻮﺏ ﺷﺮﻋﺎ‪ ،‬ﻓﻬﺬﺍ ﻳﺄﺧﺬ ﺑﺒﻌﺾ ﺍﳌﻄﻠﻮﺏ ﻭﺫﺍﻙ ﻳﺄﺧﺬ‬
‫ﺑﺎﻟﺒﻌﺾ ﺍﻵﺧﺮ‪ ،‬ﻭﺃﻣﺜﻠﺘﻪ ﻛﺜﲑﺓ ﻭﻣﻦ ﺫﻟﻚ‪ :‬ﺍﻟﺘﻨﻮﻉ ﰲ ﺍﻟﻘﻴﺎﻡ ﺑﻔﺮﻭﺽ ﺍﻟﻜﻔﺎﻳﺎﺕ ﻛﺎﻟﻌﻠﻢ ﻭﺍﳉﻬﺎﺩ ﻭﺍﻟﺪﻋﻮﺓ‬
‫ﻭﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ‪ ...‬ﺇﱁ ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﰲ ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﺹ ‪ :٣٧‬ﺃﻣـﺎ‬
‫ﺃﻧﻮﺍﻉ ﺍﻻﺧﺘﻼﻑ ﻓﻬﻲ ﰲ ﺍﻷﺻﻞ ﻗﺴﻤﺎﻥ‪ :‬ﺍﺧﺘﻼﻑ ﺗﻨﻮﻉ ﻭﺍﺧﺘﻼﻑ ﺗﻀﺎﺩ‪ ،‬ﻭﺍﺧﺘﻼﻑ ﺍﻟﺘﻨﻮﻉ ﻋﻠـﻰ‬
‫ﻭﺟﻮﻩ‪:‬‬
‫‪ -‬ﻣﻨﻪ ﻣﺎ ﻳﻜﻮﻥ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﻘﻮﻟﲔ ﺃﻭ ﺍﻟﻔﻌﻠﲔ ﺣﻘﺎ ﻣﺸﺮﻭﻋﺎ ﻛﻤﺎ ﰲ ﺍﻟﻘﺮﺍﺀﺍﺕ ﺍﻟﱵ ﺍﺧﺘﻠﻒ‬
‫ﻓﻴﻬﺎ ﺍﻟﺼﺤﺎﺑﺔ‪ ...‬ﺇﱃ ﻏﲑ ﺫﻟﻚ ﳑﺎ ﺷﺮﻉ ﲨﻴﻌﻪ ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﻳﻘﺎﻝ ﺇﻥ ﺑﻌﺾ ﺃﻧﻮﺍﻋﻪ ﺃﻓﻀﻞ‪ ،‬ﰒ‬
‫ﳒﺪ ﻟﻜﺜﲑ ﻣﻦ ﺍﻷﻣﺔ ﰲ ﺫﻟﻚ ﻣﻦ ﺍﻻﺧﺘﻼﻑ ﻣﺎ ﺃﻭﺟﺐ ﺍﻗﺘﺘﺎﻝ ﻃﻮﺍﺋﻒ ﻣﻨﻬﻢ‪ ...‬ﻭﻫﺬﺍ ﻋـﲔ‬
‫ﺍﶈﺮﻡ ﻭﻣﻦ ﱂ ﻳﺒﻠﻎ ﻫﺬﺍ ﺍﳌﺒﻠﻎ ﻓﺘﺠﺪ ﻛﺜﲑﺍ ﻣﻨﻬﻢ ﰲ ﻗﻠﺒﻪ ﻣﻦ ﺍﳍﻮﻯ ﻷﺣـﺪ ﻫـﺬﻩ ﺍﻷﻧـﻮﺍﻉ‬
‫ﻭﺍﻹﻋﺮﺍﺽ ﻋﻦ ﺍﻵﺥﺭ ﺃﻭ ﺍﻟﻨﻬﻲ ﻋﻨﻪ ﻣﺎ ﺩﺧﻞ ﺑﻪ ﻓﻴﻤﺎ ‪‬ﻰ ﻋﻨﻪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ‬
‫‪ -‬ﻭﻣﻨﻪ ﻣﺎ ﻳﻜﻮﻥ ﻛﻞ ﻣﻦ ﺍﻟﻘﻮﻟﲔ ﻫﻮ ﰲ ﺍﻟﻮﺍﻗﻊ ﰲ ﻣﻌﲎ ﻗﻮﻝ ﺍﻵﺧﺮ ﻟﻜﻦ ﺍﻟﻌﺒﺎﺭﺗﺎﻥ ﳐﺘﻠﻔﺘـﺎﻥ‬
‫ﻛﻤﺎ ﻗﺪ ﳜﺘﻠﻒ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ﰲ ﺃﻟﻔﺎﻅ ﺍﳊﺪﻭﺩ ﻭﺍﻟﺘﻌﺮﻳﻔﺎﺕ ﻭﺻﻴﻎ ﺍﻷﺩﻟـﺔ ﻭﺍﻟﺘﻌـﺒﲑ ﻋـﻦ‬
‫ﺍﳌﺴﻤﻴﺎﺕ ﻭﺗﻘﺴﻴﻢ ﺍﻷﺣﻜﺎﻡ ﻭﻏﲑ ﺫﻟﻚ‪ ،‬ﰒ ﺍﳉﻬﻞ ﺃﻭ ﺍﻟﻈﻠﻢ ﻫﻮ ﺍﻟﺬﻱ ﳛﻤﻞ ﻋﻠﻰ ﲪﺪ ﺇﺣﺪﻯ‬
‫ﺍﳌﻘﺎﻟﺘﲔ ﻭﺫﻡ ﺍﻷﺧﺮﻯ‬
‫‪ -‬ﻭﻣﻨﻪ ﻣﺎ ﻳﻜﻮﻥ ﺍﳌﻌﻨﻴﺎﻥ ﻏﹶﲑ‪‬ﻳﻦ ﻟﻜﻦ ﻻ ﻳﺘﻨﺎﻓﻴﺎﻥ ﻓﻬﺬﺍ ﻗﻮﻝ ﺻﺤﻴﺢ ﻭﺫﻟﻚ ﻗﻮﻝ ﺻﺤﻴﺢ ﻭﺇﻥ‬
‫ﱂ ﻳﻜﻦ ﻣﻌﲎ ﺃﺣﺪﳘﺎ ﻫﻮ ﻣﻌﲎ ﺍﻵﺧﺮ ﻭﻫﺬﺍ ﻛﺜﲑ ﰲ ﺍﳌﻨﺎﺯﻋﺎﺕ ﺟﺪﺍ‬
‫‪ -‬ﻭﻣﻨﻪ ﻣﺎ ﻳﻜﻮﻥ ﻃﺮﻳﻘﺘﺎﻥ ﻣﺸﺮﻭﻋﺘﺎﻥ ﻭﻟﻜﻦ ﻗﺪ ﺳﻠﻚ ﺭﺟﻞ ﺃﻭ ﻗﻮﻡ ﻫﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ﻭﺁﺧـﺮﻭﻥ‬
‫ﻗﺪ ﺳﻠﻜﻮﺍ ﺍﻷﺧﺮﻯ ﻭﻛﻼﳘﺎ ﺣﺴﻦ ﰲ ﺍﻟﺪﻳﻦ‪ ،‬ﰒ ﺍﳉﻬﻞ ﺃﻭ ﺍﻟﻈﻠﻢ ﳛﻤﻞ ﻋﻠﻰ ﺫﻡ ﺃﺣﺪﳘﺎ ﺃﻭ‬
‫ﺗﻔﻀﻴﻠﻪ ﺑﻼ ﻗﺼﺪ ﺻﺎﱀ ﺃﻭ ﺑﻼ ﻋﻠﻢ ﺃﻭ ﺑﻼ ﻧﻴﺔ ( ﺍﻩ‬
‫ﻭﻣﻦ ﺍﶈﺰﻥ ﺃﻥ ﺧﻼﻑ ﺍﻟﺘﻨﻮﻉ ﺻﺎﺭ ﻋﻨﺪ ﺍﻟﺒﻌﺾ ﺳﺒﺒﺎ ﻟﻠﻔﺮﻗﺔ ﻭﺍﻟﱰﺍﻉ ﻓﺘﺠﺪ ﻣﻦ ﻳﻘﻮﻡ ﺑﻔﺮﺽﹴ ﻣﺎ ﻣﺘﻨﺎﺯﻋﲔ‬
‫ﻣﺘﻨﺎﺣﺮﻳﻦ ﻣﻊ ﻣﻦ ﻳﻘﻮﻡ ﺑﻔﺮﺽ ﺁﺧﺮ ﺑﻞ ﺃﺣﻴﺎﻧﺎ ﲡﺪ ﻣﻦ ﻳﻨﺘﺴﺐ ﺇﱃ ﺍﻟﻔﺮﺽ ﺍﻟﻮﺍﺣﺪ ﻣﺘﻨﺎﺯﻋﲔ ﻣﺘﻨـﺎﺣﺮﻳﻦ‬

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 ‫ﻛﻤﺎ ﺣﺼﻞ ﺑﲔ ﺑﻌﺾ ﺍﶈﺪﺛﲔ ﻭﺍﻟﻔﻘﻬﺎﺀ‪ ،‬ﻭﻛﻤﺎ ﺣﺼﻞ ﺑﲔ ﺑﻌﺾ ﺍﳌﻨﺘﺴﺒﲔ ﺇﱃ ﺍﳌﺬﺍﻫﺐ ﺍﻟﻔﻘﻬﻴﺔ ﻗﺎﻝ ﺍﺑﻦ‬
‫ﺗﻴﻤﻴﺔ ﰲ ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﺹ‪ ) : ٤٠‬ﻭﻫﺬﺍ ﺍﻟﻘﺴﻢ ﺍﻟﺬﻱ ﲰﻴﻨﺎﻩ ﺍﺧﺘﻼﻑ ﺍﻟﺘﻨﻮﻉ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ‬
‫ﺍﳌﺨﺘﻠﻔﲔ ﻣﺼﻴﺐ ﻓﻴﻪ ﺑﻼ ﺗﺮﺩﺩ ﻟﻜﻦ ﺍﻟﺬﻡ ﻭﺍﻗﻊ ﻋﻠﻰ ﻣﻦ ﺑﻐﻰ ﻋﻠﻰ ﺍﻵﺧﺮ ﻓﻴﻪ ﻭﻗﺪ ﺩﻝ ﺍﻟﻘﺮﺁﻥ ﻋﻠـﻰ‬
‫ﲪﺪ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﻄﺎﺋﻔﺘﲔ ﰲ ﻣﺜﻞ ﻫﺬﺍ ﺇﺫﺍ ﱂ ﳛﺼﻞ ﻣﻦ ﺃﺣﺪﺍﳘﺎ ﺑﻐﻲ(ﺍﻩ‬
‫ﻭﻳﺬﻛﺮ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺃﻥ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻫﻮ ﺍﻷﻛﺜﺮ ﰲ ﻣﺴﺎﺋﻞ ﺍﻷﻫﻮﺍﺀ ﻓﻴﻘﻮﻝ ﰲ ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼـﺮﺍﻁ ﺍﳌﺴـﺘﻘﻴﻢ‬
‫ﺹ‪ ) : ٣٥‬ﻭﺍﻋﻠﻢ ﺃﻥ ﺃﻛﺜﺮ ﺍﻻﺧﺘﻼﻑ ﺑﲔ ﺍﻷﻣﺔ ﺍﻟﺬﻱ ﻳﻮﺭﺙ ﺍﻷﻫﻮﺍﺀ ﲡﺪﻩ ﻣﻦ ﻫﺬﺍ ﺍﻟﻀﺮﺏ ﻭﻫﻮ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﳌﺨﺘﻠﻔﲔ ﻣﺼﻴﺒﺎ ﻓﻴﻤﺎ ﻳﺜﺒﺘﻪ ﺃﻭ ﰲ ﺑﻌﻀﻪ ﳐﻄﺌﺎ ﰲ ﻧﻔﻲ ﻣﺎ ﻋﻠﻴﻪ ﺍﻵﺧﺮ‪ ،‬ﻛﻤﺎ ﺃﻥ‬
‫ﺍﻟﻘﺎﺭﺋﹶﲔﹺ ﻛﻞ ﻣﻨﻬﻤﺎ ﻛﺎﻥ ﻣﺼﻴﺒﺎ ﰲ ﺍﻟﻘﺮﺍﺀﺓ ﺑﺎﳊﺮﻑ ﺍﻟﺬﻱ ﻋﻠﻤﻪ ﳐﻄﺌﺎ ﰲ ﻧﻔﻲ ﺣﺮﻑ ﻏﲑﻩ ﻓﺈﻥ ﺃﻛﺜـﺮ‬
‫ﺍﳉﻬﻞ ﺇﳕﺎ ﻳﻘﻊ ﰲ ﺍﻟﻨﻔﻲ ﺍﻟﺬﻱ ﻫﻮ ﺍﳉﺤﻮﺩ ﻭﺍﻟﺘﻜﺬﻳﺐ ﻻ ﰲ ﺍﻹﺛﺒﺎﺕ ﻷﻥ ﺇﺣﺎﻃﺔ ﺍﻹﻧﺴﺎﻥ ﲟﺎ ﻳﺜﺒﺘـﻪ‬
‫ﺃﻳﺴﺮ ﻣﻦ ﺇﺣﺎﻃﺘﻪ ﲟﺎ ﻳﻨﻔﻴﻪ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺃﻳﻀﺎ ﰲ ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﺹ‪) :٤٠‬ﻭﺃﻛﺜﺮ ﺍﻻﺧﺘﻼﻑ ﺍﻟﺬﻱ ﻳﺆﻭﻝ ﺇﱃ ﺍﻷﻫﻮﺍﺀ ﺑﲔ ﺍﻷﻣﺔ‬
‫ﻣﻦ ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ ﻭﻛﺬﻟﻚ ﺁﻝ ﺇﱃ ﺳﻔﻚ ﺍﻟﺪﻣﺎﺀ ﻭﺍﺳﺘﺒﺎﺣﺔ ﺍﻷﻣﻮﺍﻝ ﻭﺍﻟﻌﺪﺍﻭﺓ ﻭﺍﻟﺒﻐﻀﺎﺀ ﻷﻥ ﺇﺣﺪﻯ‬
‫ﺍﻟﻄﺎﺋﻔﺘﲔ ﻻ ﺗﻌﺘﺮﻑ ﻟﻸﺧﺮﻯ ﲟﺎ ﻣﻌﻬﺎ ﻣﻦ ﺍﳊﻖ ﻭﻻ ﺗﻨﺼﻔﻬﺎ ﺑﻞ ﺗﺰﻳﺪ ﻋﻠﻰ ﻣﺎ ﻣﻊ ﻧﻔﺴﻬﺎ ﻣـﻦ ﺍﳊـﻖ‬
‫ﺯﻳﺎﺩﺍﺕ ﻣﻦ ﺍﻟﺒﺎﻃﻞ ﻭﺍﻷﺧﺮﻯ ﻛﺬﻟﻚ(ﺍﻩ‬

‫اﻟﻔﺮع اﻟﺜﺎﻧﻲ‪ :‬اﻟﺨﻼف اﻟﺸﻜﻠﻲ )اﻟﻠﻔﻈﻲ(‬

‫ﻭﻫﻮ‪ :‬ﺍﻻﺧﺘﻼﻑ ﰲ ﺍﻟﻠﻔﻆ ﻭﺍﳌﹶﺒ‪‬ﻨ‪‬ﻰ ﺩﻭﻥ ﺍﳌﻘﺼﺪ ﻭﺍﳌﻌﲎ‪ ،‬ﻭﻳﻜﻮﻥ ﰲ ﺍﳌﺴﺎﺋﻞ ﺍﻻﻋﺘﻘﺎﺩﻳﺔ ﻭﺍﳌﺴﺎﺋﻞ ﺍﻟﻌﻤﻠﻴﺔ‬
‫) ﺍﳋﱪﻳﺔ (‪ ،‬ﺑﻞ ﻳﺮﻯ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺃﻥ ﺍﻟﻐﺎﻟﺐ ﰲ ﺍﳋﻼﻑ ﰲ ﺍﳌﺴﺎﺋﻞ ﺍﳋﱪﻳـﺔ ﻫـﻮ ﺍﳋـﻼﻑ ﺍﻟﻠﻔﻈـﻲ‬
‫ﻭﺍﻻﻋﺘﺒﺎﺭﻱ ﻭﺍﻟﺘﻨﻮﻋﻲ ﻓﻔﻲ ﳎﻤﻮﻉ ﻓﺘﺎﻭﻳﻪ ‪ ...) ٥٦/٦‬ﻓﺄﻣﺎ ﺳﺎﺋﺮ ﻭﺟﻮﻩ ﺍﻻﺧﺘﻼﻑ ﻛﺎﺧﺘﻼﻑ ﺍﻟﺘﻨـﻮﻉ‬
‫ﻭﺍﻻﺧﺘﻼﻑ ﺍﻻﻋﺘﺒﺎﺭﻱ ﻭﺍﻟﻠﻔﻈﻲ ﻓﺄﻣﺮﻩ ﻗﺮﻳﺐ ﻭﻫﻮ ﻛﺜﲑ ﺃﻭ ﻏﺎﻟـﺐ ﻋﻠـﻰ ﺍﳋـﻼﻑ ﰲ ﺍﳌﺴـﺎﺋﻞ‬
‫ﺍﳋﱪﻳﺔ!!!(ﺍﻩ‬
‫ﻭﻣﻦ ﺃﻣﺜﻠﺔ ﺍﳋﻼﻑ ﺍﻟﻠﻔﻈﻲ ﰲ ﻣﺴﺎﺋﻞ ﺍﻻﻋﺘﻘﺎﺩ ‪:‬‬
‫ﺍﺧﺘﻼﻑ ﲨﻬﻮﺭ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻣﻊ ﺍﳊﻨﻔﻴﺔ ﰲ ﺯﻳﺎﺩﺓ ﺍﻹﳝﺎﻥ ﻭﻧﻘﺼﺎﻧﻪ‪ ،‬ﻓﻘﺎﻝ ﺍﳉﻤﻬﻮﺭ‪ :‬ﺍﻟﺬﻱ ﻳﺰﻳﺪ ﻭﻳـﻨﻘﺺ‬
‫ﻫﻮ ﺍﻹﳝﺎﻥ‪ ،‬ﻭﻗﺎﻟﺖ ﺍﳊﻨﻔﻴﺔ‪ :‬ﺍﻟﺬﻱ ﻳﺰﻳﺪ ﻭﻳﻨﻘﺺ ﻫﻮ ﺍﻟﺘﻘﻮﻯ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻄﺤﺎﻭﻱ ﰲ ﻋﻘﻴﺪﺗﻪ‪) :‬ﻭﺃﻫﻠﻪ ﰲ‬
‫ﺃﺻﻠﻪ ﺳﻮﺍﺀ ﻭﺇﳕﺎ ﻳﺘﻔﺎﺿﻠﻮﻥ ﺑﺎﻟﺘﻘﻮﻯ( ﻭﻗﺪ ﻗﺮ‪‬ﺭ ﺃﻥ ﺍﳋﻼﻑ ﰲ ﺍﳌﺴﺄﻟﺔ ﻟﻔﻈﻲ ﺟ‪‬ﻞﱡ ﻣﻦ ﺻﻮ‪‬ﺭ ﺍﳋﻼﻑ ﺑﲔ‬
‫ﺍﻟﻔﺮﻳﻘﲔ ﻭﻣﻨﻬﻢ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻭﺍﺑﻦ ﺃﰊ ﺍﻟﻌﺰ ﺍﳊﻨﻔﻲ‪ ،‬ﻭﻛﻮﻥ ﺍﳋﻼﻑ ﺑﻴﻨﻬﻢ ﻟﻔﻈﻴﺎ ﺃﻣﺮ ﻇﺎﻫﺮ ﻛﻤﺎ ﺗﺮﻯ‪ ،‬ﻗﺎﻝ‬
‫ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻛﻤﺎ ﰲ ﳎﻤﻮﻉ ﻓﺘﺎﻭﻳﻪ ‪) :٢٩٧/٧‬ﻭﳑﺎ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻌﺮﻑ ﺃﻥ ﺃﻛﺜﺮ ﺍﻟﺘﻨﺎﺯﻉ ﺑﲔ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﰲ‬
‫ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻫﻮ ﻧﺰﺍﻉ ﻟﻔﻈﻲ‪ ،‬ﻭﺇﻻ ﻓﺎﻟﻘﺎﺋﻠﻮﻥ ﺑﺄﻥ ﺍﻹﳝﺎﻥ ﻗﻮﻝﹲ ‪-‬ﻣﻦ ﺍﻟﻔﻘﻬﺎﺀ ﻛﺤﻤﺎﺩ ﺑﻦ ﺃﰉ ﺳـﻠﻴﻤﺎﻥ‬

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 ‫ﻭﻫﻮ ﺃﻭﻝ ﻣﻦ ﻗﺎﻝ ﺫﻟﻚ ﻭﻣﻦ ﺍﺗﺒﻌﻪ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﻮﻓﺔ ﻭﻏﲑﻫﻢ ‪ -‬ﻣﺘﻔﻘﻮﻥ ﻣﻊ ﲨﻴﻊ ﻋﻠﻤﺎﺀ ﺍﻟﺴﻨﺔ ﻋﻠﻰ ﺃﻥ‬
‫ﺃﺻﺤﺎﺏ ﺍﻟﺬﻧﻮﺏ ﺩﺍﺧﻠﻮﻥ ﲢﺖ ﺍﻟﺬﻡ ﻭﺍﻟﻮﻋﻴﺪ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺃﰊ ﺍﻟﻌﺰ ﰲ ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﺹ‪) :٣٣١‬ﻭﺍﻻﺧﺘﻼﻑ ﺍﻟﺬﻱ ﺑﲔ ﺃﰊ ﺣﻨﻴﻔﺔ ﻭﺍﻷﺋﻤﺔ ﺍﻟﺒﺎﻗﲔ ﻣﻦ‬
‫ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺍﺧﺘﻼﻑ ﺻﻮﺭﻱ‪ ،‬ﻓﺈﻥ ﻛﻮﻥ ﺃﻋﻤﺎﻝ ﺍﳉﻮﺍﺭﺡ ﻻﺯﻣﺔ ﻹﳝﺎﻥ ﺍﻟﻘﻠﺐ ﺃﻭ ﺟﺰﺀﺍ ﻣﻦ ﺍﻹﳝﺎﻥ ﻣـﻊ‬
‫ﺍﻻﺗﻔﺎﻕ ﻋﻠﻰ ﺃﻥ ﻣﺮﺗﻜﺐ ﺍﻟﻜﺒﲑﺓ ﻻ ﳜﺮﺝ ﻣﻦ ﺍﻹﳝﺎﻥ ﺑﻞ ﻫﻮ ﰲ ﻣﺸﻴﺌﺔ ﺍﷲ ﺇﻥ ﺷﺎﺀ ﻋﺬﺑﻪ ﻭﺇﻥ ﺷﺎﺀ ﻋﻔﺎ‬
‫ﻋﻨﻪ ﻧﺰﺍﻉ ﻟﻔﻈﻲ ﻻ ﻳﺘﺮﺗﺐ ﻋﻠﻴﻪ ﻓﺴﺎﺩ ﺍﻋﺘﻘﺎﺩ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺃﻳﻀﺎ ﺹ‪) :٣١٠‬ﻭﻗﺪ ﺃﲨﻌﻮﺍ ‪-‬ﺃﻱ ﺍﳉﻤﻬﻮﺭ ﻭﺍﳊﻨﻔﻴﺔ‪ -‬ﻋﻠﻰ ﺃﻧﻪ ﺇﻥ ﺻﺪﻕ ﺑﻘﻠﺒﻪ ﻭﺃﻗﺮ ﺑﻠﺴـﺎﻧﻪ‬
‫ﻭﺍﻣﺘﻨﻊ ﻋﻦ ﺍﻟﻌﻤﻞ ﲜﻮﺍﺭﺣﻪ ﺃﻧﻪ ﻋﺎﺹ ﷲ ﻭﺭﺳﻮﻟﻪ‪ ،‬ﻣﺴﺘﺤﻖ ﻟﻠﻮﻋﻴﺪ(ﺍﻩ‬
‫ﻭﻣﻦ ﺍﳌﺆﱂ ﺃﻳﻀﺎ ﺃﻧﻚ ﲡﺪ ﻣﻦ ﳚﻌﻞ ﺍﳋﻼﻑ ﺍﻟﺸﻜﻠﻲ ﺍﻟﻠﻔﻈﻲ ﺳﺒﺒﺎ ﰲ ﺍﻟﱰﺍﻉ ﻭﺍﻟﻔﺮﻗﺔ ﻭﺍﻟﺘﻨﺎﺣﺮ‪ ،‬ﻭﻳﺼﻮﺭﻩ‬
‫ﻷﺗﺒﺎﻋﻪ ‪-‬ﺇﻣﺎ ﺟﻬﻼ ﺃﻭ ﲡﺎﻫﻼ‪ -‬ﻋﻠﻰ ﺃﻧﻪ ﺧﻼﻑ ﺣﻘﻴﻘﻲ ﺃﺻﻠﻲ‬

‫اﻟﻔﺮع اﻟﺜﺎﻟﺚ ‪ :‬اﻟﺨﻼف اﻟﺤﻘﯿﻘﻲ‬

‫ﻭﻳﺴﻤﻰ ﺑﺎﳋﻼﻑ ﺍﳌﻌﻨﻮﻱ ﻭﺧﻼﻑ ﺍﻟﺘﻀﺎﺩ ﻭﻫﻮ‪ :‬ﺍﳋﻼﻑ ﰲ ﺍﳌﻘﺼﻮﺩ ﻭﺍﳌﻌﲎ ﻻ ﺍﻟﻠﻔﻆ ﻭﺍﳌﺒﲎ ﻓﺤﺴﺐ‪،‬‬
‫ﻓﻴﻜﻮﻥ ﻣﻌﲎ ﻗﻮﻝ ﺍﻟﺒﻌﺾ ﳐﺎﻟﻒ ﳌﻌﲎ ﻗﻮﻝ ﺍﻟﺒﻌﺾ ﺍﻵﺧﺮ ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﰲ ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴـﺘﻘﻴﻢ‬
‫ﺹ‪) :٣٩‬ﻭﺃﻣﺎ ﺍﺧﺘﻼﻑ ﺍﻟﺘﻀﺎﺩ ﻓﻬﻮ ﺍﻟﻘﻮﻻﻥ ﺍﳌﺘﻨﺎﻓﻴﺎﻥ ﺇﻣﺎ ﰲ ﺍﻷﺻﻮﻝ ﻭﺇﻣﺎ ﰲ ﺍﻟﻔﺮﻭﻉ ﻋﻨﺪ ﺍﳉﻤﻬﻮﺭ‬
‫ﺍﻟﺬﻳﻦ ﻳﻘﻮﻟﻮﻥ ﺍﳌﺼﻴﺐ ﻭﺍﺣﺪ‪ ،‬ﻭﺇﻻ ﻓﻤﻦ ﻗﺎﻝ ﻛﻞ ﳎﺘﻬﺪ ﻣﺼﻴﺐ ﻓﻌﻨﺪﻩ ﻫﻮ ﻣﻦ ﺑﺎﺏ ﺍﺧﺘﻼﻑ ﺍﻟﺘﻨﻮﻉ ﻻ‬
‫ﺍﺧﺘﻼﻑ ﺍﻟﺘﻀﺎﺩ(ﺍﻩ‬
‫ﻭﻫﺬﺍ ﺍﳋﻼﻑ ﻋﻠﻰ ﻗﺴﻤﲔ ‪ :‬ﺧﻼﻑ ﻏﲑ ﻣﻌﺘﱪ ﻭﺧﻼﻑ ﻣﻌﺘﱪ ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﰲ ﺗﻘﺴﻴﻤﻪ ﺍﻟﺴﺎﺑﻖ‬
‫ﻳﻌﺪ ﺍﳋﻼﻑ ﺍﳌﻌﺘﱪ ﻭﺍﳋﻼﻑ ﺍﻟﻠﻔﻈﻲ ﻣﻦ ﺧﻼﻑ ﺍﻟﺘﻨﻮﻉ‪ ،‬ﻭﻟﻨﺘﺤﺪﺙ ﻋﻦ ﺍﻟﻘﺴﻤﲔ ﺑﺎﺧﺘﺼـﺎﺭ ﺿـﻤﻦ‬
‫ﺍﳌﺴﺄﻟﺘﲔ ﺍﻟﺘﺎﻟﻴﺘﲔ‪:‬‬

‫اﻟﻤﺴﺄﻟﺔ اﻷوﻟﻰ ‪ :‬اﻟﺨﻼف ﻏﯿﺮ اﻟﻤﻌﺘﺒﺮ )ﻓﻲ اﻷﺻﻮل(‬

‫ﻭﻫﻮ ﻣﺎ ﻛﺎﻥ ﰲ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﺍﻻﻋﺘﻘﺎﺩﻳﺔ ﺃﻭ ﺍﻟﻌﻤﻠﻴﺔ‪ ،‬ﻭﻳﻜﻮﻥ ﺗﺎﺭﺓ ﻣﻜﻔﺮﺍ ﻭﺗﺎﺭﺓ ﻣﻔﺴﻘﺎ‪ ،‬ﻭﺍﳋﻼﻑ ﻏﲑ‬
‫ﺍﳌﻌﺘﱪ ﰲ ﺍﻟﻌﻘﺎﺋﺪ ﻫﻮ‪ :‬ﻣﺎ ﺧﺎﻟﻒ ﺃﺻﻮﳍﺎ‪ ،‬ﻭﰲ ﺍﻟﻌﻤﻠﻴﺎﺕ ﻗﺮﻳﺐ ﻣﻦ ﺫﻟﻚ ﺣﻴﺚ ﺿﺒﻄﻮﻩ ﺑﺄﻧﻪ‪ :‬ﻣﺎ ﺿﻌﻒ‬
‫ﻣﺪﺭﻛﻪ‪ ،‬ﻗﺎﻝ ﺍﻟﺘﺎﺝ ﺍﻟﺴﺒﻜﻲ ﰲ ﻗﻮﺍﻋﺪﻩ‪) :‬ﺇﺫﺍ ﺿﻌﻒ ﺍﳌﺪﺭﻙ ﻛﺎﻥ ﻣﻌﺪﻭﺩﺍ ﻣﻦ ﺍﳍﻔﻮﺍﺕ ﻭﺍﻟﺴﻘﻄﺎﺕ ﻻ‬
‫ﻣﻦ ﺍﳋﻼﻓﻴﺎﺕ ﺍ‪‬ﺘﻬﺪﺍﺕ‪ ...‬ﺇﺫﺍ ﻋﺮﻓﺖ ﻫﺬﺍ ﻓﻤﻦ ﻗﻮﻱ ﻣﺪﺭﻛﻪ ﻭﺇﻥ ﻛﺎﻥ ﺃﺩﻭﻥ ﺍﻋﺘﺪ ﺑﻪ ﻭﻣﻦ ﻻ ﻓـﻼ‬
‫ﻭﺇﻥ ﻛﺎﻥ ﺃﺭﻓﻊ(ﺍﻩ ﺷﺮﺡ ﺍﳉﺮﻫﺰﻱ ﻋﻠﻰ ﻣﻨﻈﻮﻣﺔ ﺍﻷﻫﺪﻝ ﺹ‪١٥٢‬‬

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 ‫ﻟﻜﻦ ﻳﺄﰐ ﻫﻨﺎ ﺳﺆﺍﻝ ﻭﻫﻮ‪ :‬ﻭﻣﺎ ﺿﺎﺑﻂ ﻣﺎ ﺿﻌﻒ ﻣﺪﺭﻛﻪ ﻭﻣﺎ ﻗﻮﻱ ﻣﺪﺭﻛﻪ؟ ﻓﺎﻷﻣﺮ ﺇﺿﺎﰲ ﻭﻧﺴﱯ ﻓﻤﺎ‬
‫ﻳﺮﺍﻩ ﺍﻟﺒﻌﺾ ﻗﻮﻱ ﺍﳌﺪﺭﻙ ﺭﲟﺎ ﺭﺁﻩ ﺁﺧﺮﻭﻥ ﺿﻌﻴﻒ ﺍﳌﺪﺭﻙ‪ ،‬ﻭﻟﺬﺍ ﻗﺎﻝ ﺍﻟﺴﺒﻜﻲ ﺑﻌﺪ ﺍﻟﻜﻼﻡ ﺍﻟﺴﺎﺑﻖ‪) :‬ﻭﻻ‬
‫ﺑﺪ ﺃﻥ ﻳﻘﻊ ﻫﻨﺎ ﺧﻼﻑ ﰲ ﺍﻻﻋﺘﺪﺍﺩ ﺑﻪ ﻧﺎﺷﺌﺎ ﻋﻦ ﺃﻥ ﺍﳌﺪﺭﻙ ﻗﻮﻱ ﺃﻭ ﺿﻌﻴﻒ(ﺍﻩ‬
‫ﻭﻫﻨﺎ ﻳﺄﺗﻴﻨﺎ ﺿﺎﺑﻂ ﻫﻮ ﺃﻛﺜﺮ ﺩﻗﺔ ﻭﻫﻮ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﺍﳋﻼﻑ ﻏﲑ ﺍﳌﻌﺘﱪ ﻫﻮ‪ :‬ﻣﺎ ﺧﺎﻟﻒ ﻧﺼﺎ ﺃﻭ ﺇﲨﺎﻋـﺎ ﺃﻭ‬
‫ﻗﻴﺎﺳﺎ ﺟﻠﻴﺎ ﺃﻭ ﻗﺎﻋﺪﺓ ﳎﻤﻌﺎ ﻋﻠﻴﻬﺎ‪ ،‬ﻗﺎﻝ ﺍﻟﻘﺮﺍﰲ ﰲ ﺍﻟﻔﺮﻭﻕ ‪) :١٠٩/٢‬ﻛﻞﱡ ﺷﻲﺀٍ ﺃﻓﱴ ﻓﻴـﻪ ﺍ‪‬ﺘﻬـﺪ‬
‫ﻓﺨﺮﺟﺖ ﻓﺘﻴﺎﻩ ﻓﻴﻪ ﻋﻠﻰ ﺧﻼﻑ ﺍﻹﲨﺎﻉ ﺃﻭ ﺍﻟﻘﻮﺍﻋﺪ ﺃﻭ ﺍﻟﻨﺺ ﺃﻭ ﺍﻟﻘﻴﺎﺱ ﺍﳉﻠﻲ ﺍﻟﺴﺎﱂ ﻋﻦ ﺍﳌﻌـﺎﺭﺽ‬
‫ﺍﻟﺮﺍﺟﺢ‪ ،‬ﻻ ﳚﻮﺯ ﳌﻘﻠﱢﺪ‪‬ﻩ ﺃﻥ ﻳﻨﻘﻠﻪ ﻟﻠﻨﺎﺱ ﻭﻻ ﻳﻔﱵ ﺑﻪ ﰲ ﺩﻳﻦ ﺍﷲ ﺗﻌﺎﱃ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ ﰲ ﺍﻟﺮﻭﺿﺔ ‪) :١٥٠/١١‬ﺇﻥ ﺗﺒﲔ ﺃﻧﻪ ﺧﺎﻟﻒ ﻗﻄﻌﻴﺎ ﻛﻨﺺ ﻛﺘﺎﺏ ﺃﻭ ﺳـﻨﺔ ﻣﺘـﻮﺍﺗﺮﺓ ﺃﻭ‬
‫ﺇﲨﺎﻉ ﺃﻭ ﻇﻨﺎ ﳏﻜﻤﺎ ﲞﱪ ﺍﻟﻮﺍﺣﺪ ﺃﻭ ﺑﺎﻟﻘﻴﺎﺱ ﺍﳉﻠﻲ ﻓﻴﻠﺰﻣﻪ ﻧﻘﺾ ﺣﻜﻤﻪ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺍﻷﻫﺪﻝ ﰲ ﻣﻨﻈﻮﻣﺘﻪ ﰲ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﺹ‪:١٧‬‬
‫) ﺧﺎﲤﺔ ‪ :‬ﻭﻳﻨﻘﺾ ﺍﻟﻘﻀﺎﺀ ﰲ * ﻣﻮﺍﺿﻊ ﻓﺄﻧﻘﻀﻪ ﺇﻥ ﳜﺎﻟﻒ‬
‫ﻏﲑ ﺧﻔﻲ ﻋﻨﺪ ﻛﻞ ﺍﻟﻨﺎﺱ‬ ‫*‬ ‫ﻟﻠﻨﺺ ﺃﻭ ﺇﲨﺎﻉ ﺃﻭ ﻗﻴﺎﺱ‬
‫* ﻋﻦ ﺍﻟﻘﺮﺍﰲ ﻫﺬﻩ ﳏﻜﻴﺔ ( ﺍﻩ‬ ‫ﺃﻭ ﺧﺎﻟﻒ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻜﻠﻴﺔ‬
‫ﻭﺍﻟﻨﺺ ﰲ ﻗﻮﳍﻢ‪ ) :‬ﻣﺎ ﺧﺎﻟﻒ ﺍﻟﻨﺺ ( ﻫﻮ‪ :‬ﺍﻟﻨﺺ ﻋﻨﺪ ﺍﻷﺻﻮﻟﻴﲔ ﻻ ﺍﻟﻠﻐﻮﻳﲔ ﻭﻫﻮ ﻣﺎ ﻳﻘﺎﺑﻞ ﺍﻟﻈـﺎﻫﺮ‬
‫ﻭﺍﳌﺆﻭﻝ ﺃﻱ ﺍﻟﺬﻱ ﻻ ﳛﺘﻤﻞ ﺇﻻ ﻣﻌﲎ ﻭﺍﺣﺪﺍ‪ ،‬ﻭﺍﻹﲨﺎﻉ ‪-‬ﻛﻤﺎ ﻫﻮ ﻣﺸﻬﻮﺭ ﰲ ﻛﺘﺐ ﺍﻷﺻﻮﻝ‪ -‬ﻫـﻮ‪:‬‬
‫ﺍﺗﻔﺎﻕ ﳎﺘﻬﺪﻱ ﺃﻣﺔ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﰲ ﻋﺼﺮ ﻣﻦ ﺍﻟﻌﺼﻮﺭ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻈﺎﺑﻂ ﺇﳕﺎ ﻫﻮ ﻋﻨﺪ ﻣﻦ‬
‫ﻳﻘﻮﻟﻮﻥ ﺑﺎﻟﻘﻴﺎﺱ ﺃﻣﺎ ﻣﻦ ﻻ ﻳﺮﻯ ﺍﻟﻘﻴﺎﺱ ﻓﻼ ﻳ‪‬ﺪﺧﻞ ﳐﺎﻟﻔﺔ ﺍﻟﻘﻴﺎﺱ ﰲ ﺍﻟﻀﺎﺑﻂ‬
‫ﻭﻣﺎ ﺳﺒﻖ ﻫﻮ ﺿﺎﺑﻂ ﺍﳋﻼﻑ ﺍﳌﻌﺘﱪ ﻭﺿﺎﺑﻂ ﺍﳋﻼﻑ ﻏﲑ ﺍﳌﻌﺘﱪ ﻋﻨﺪ ﻋﺎﻣﺔ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‪ ،‬ﻭﺃﻇﻦ ﺃﻥ ﻓـﺮﻕ‬
‫ﺍﻟﺸﻴﻌﺔ ﺗﻮﺍﻓﻖ ﻋﻠﻴﻪ ﰲ ﺍﳉﻤﻠﺔ‪ ،‬ﻟﻜﻦ ﺍﻟﻨﺺ ﻋﻨﺪ ﺍﻹﻣﺎﻣﻴﺔ ﻫﻮ ‪-‬ﻣﻊ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ -‬ﻧﺺ ﺍﻷﺋﻤﺔ‪،‬‬
‫ﻭﺍﻹﲨﺎﻉ ﻋﻨﺪﻫﻢ ﻫﻮ ﺇﲨﺎﻉ ﺍﻹﺛﲏ ﻋﺸﺮﻳﺔ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻘﻴﺎﺱ ﻓﻬﻢ ﻻ ﻳﻘﻮﻟﻮﻥ ﺑﻪ ﻛﻤﺎ ﻫﻮ ﻣﻌﻠﻮﻡ‪ ،‬ﻭﺍﻟﻨﺺ ﻋﻨﺪ‬
‫ﺍﻟﺰﻳﺪﻳﺔ ‪-‬ﻣﻊ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ -‬ﻫﻮ ﻧﺺ ﻋﻠﻲ ﻭﻓﺎﻃﻤﺔ ﻭﺍﳊﺴﻦ ﻭﺍﳊﺴـﲔ ﺭﺿـﻲ ﺍﷲ ﻋﻨـﻬﻢ‪،‬‬
‫ﻭﺍﻹﲨﺎﻉ ﻋﻨﺪﻫﻢ ﻫﻮ ﺇﲨﺎﻉ ﺍﻟﻌﺘﺮﺓ ﺍﻟﻄﺎﻫﺮﺓ‬
‫ﻭﻧﻼﺣﻆ ﺃﻥ ﺿﺎﺑﻂ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺃﻛﺜﺮ ﺍﻧﻔﺘﺎﺣﺎ ﻭﺍﻋﺘﺪﺍﻻ ﻣﻦ ﺿﻮﺍﺑﻂ ﺍﻟﻔﺮﻕ ﺍﻷﺧﺮﻯ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﻓﺈﻧﻨﺎ ﳒﺪ‬
‫ﺍﻟﺘﻨﺎﺯﻉ ﻭﺍﻟﺘﻘﺎﻃﻊ ﻭﺍﻟﺘﻜﻔﲑ ﻭﺍﻟﺘﺒﺪﻳﻊ ﻓﻴﻤﺎ ﺑﲔ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻋﻠﻰ ﻛﺜﲑ ﻣﻦ ﺍﳌﺴﺎﺋﻞ ﺍﻟﱵ ﻻ ﺗﻨﺪﺭﺝ ﲢﺖ ﻫﺬﺍ‬
‫ﺍﻟﻀﺎﺑﻂ ﻭﺍﻷﻣﺜﻠﺔ ﻋﻠﻰ ﺫﻟﻚ ﻛﺜﲑﺓ ﺟﺪﺍ‪ ،‬ﻭﻛﺬﻟﻚ ﳒﺪ ﺍﻹﻣﺎﻣﻴﺔ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ ﻳﺘﻨﺎﺯﻋﻮﻥ ﻭﻳﺘﻘﺎﻃﻌﻮﻥ ﺑﻞ ﺭﲟﺎ‬
‫ﻛﻔﺮ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ ﻋﻠﻰ ﻣﺴﺎﺋﻞ ﻻ ﺗﻨﺪﺭﺝ ﲢﺖ ﺿﺎﺑﻄﻬﻢ ﻫﻢ‪ ،‬ﻭﻛﺬﻟﻚ ﳒﺪ ﺍﻟﺰﻳﺪﻳﺔ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ‪ ،‬ﻓﻨﺪﻋﻮ‬
‫ﺍﳉﻤﻴﻊ ﺇﱃ ﻣﺮﺍﺟﻌﺔ ﺍﻟﻀﻮﺍﺑﻂ ﺃﻭﻻﹰ ﰒ ﺇﱃ ﺍﻻﻟﺘﺰﺍﻡ ﺑﻪ ﺛﺎﻧﻴﺎﹰ‬

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 ‫ھﻞ ﺧﻼف اﻟﻤﺒﺘﺪع ﯾﻨﻘﺾ اﻹﺟﻤﺎع ؟‬
‫ﻭﻫﻨﺎ ﻳﺄﰐ ﺳﺆﺍﻝ ﻣﻬﻢ ﻟﻪ ﺗﻌﻠﻖ ﺑﺎﳌﺴﺄﻟﺔ ﺍﻟﺴﺎﺑﻘﺔ ﻭﻫﻮ‪ :‬ﻫﻞ ﺧﻼﻑ ﺍ‪‬ﺘﻬﺪ ﺍﳌﺒﺘﺪﻉ ﻣﻌﺘﱪ؟ ﻓﺈﺫﺍ ﺧﺎﻟﻒ‬
‫ﺍﳌﺒﺘﺪﻉ ﺍ‪‬ﺘﻬﺪ ﰲ ﻣﺴﺄﻟﺔ ﻣﺎ ﻫﻞ ﻳﻜﻮﻥ ﰲ ﺍﳌﺴﺄﻟﺔ ﺇﲨﺎﻉ؟‬
‫ﰲ ﺍﳌﺴﺄﻟﺔ ﺧﻼﻑ ﺑﲔ ﺍﻷﺻﻮﻟﻴﲔ ﻋﻠﻰ ﺃﻗﻮﺍﻝ‪ ،‬ﻭﻗﺪ ﺣﻜﻰ ﺍﳋﻼﻑ ﰲ ﺍﳌﺴﺄﻟﺔ ﺍﻟﺰﺭﻛﺸﻲ ﰲ ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‬
‫‪ :٤٢١-٤١٨/٦‬ﻭﺫﻛﺮ ﰲ ﺍﳌﺴﺄﻟﺔ ﺃﻗﻮﺍﻻ‪:‬‬
‫‪ -‬ﺃﺣﺪﻫﺎ‪ :‬ﺍﻻﻋﺘﺒﺎﺭ ﲞﻼﻑ ﺍﳌﺒﺘﺪﻉ ﻣﻄﻠﻘﺎ ﻭﻫﻮ ﻗﻮﻝ ﺍﳍﻨﺪﻱ ﺣﻴﺚ ﻗﺎﻝ‪ :‬ﺇﻧﻪ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﻛـﻼﻡ‬
‫ﺍﺑﻦ ﺍﻟﺴﻤﻌﺎﱐ ﻳﻘﺘﻀﻲ ﺃﻧﻪ ﻣﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ‬
‫‪ -‬ﻭﺍﻟﺜﺎﱐ‪ :‬ﻋﺪﻡ ﺍﻻﻋﺘﺒﺎﺭ ﲞﻼﻓﻪ ﻣﻄﻠﻘﺎ ﻭﺣﻜﺎﻩ ﻋﻦ ﻃﺎﺋﻔﺔ ﻣﻦ ﺃﻫﻞ ﺍﳊﺪﻳﺚ ﲰﺎﻫﻢ‬
‫‪ -‬ﻭﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻻﻋﺘﺒﺎﺭ ﺑﻪ ﰲ ﻣﺴﺎﺋﻞ ﺍﻟﻌﻘﻴﺪﺓ ﺩﻭﻥ ﻣﺴﺎﺋﻞ ﺍﻟﻔﻘﻪ ﻭﻫﻮ ﻗﻮﻝ ﺍﻷﺳﺘﺎﺫ ﺃﰊ ﻣﻨﺼﻮﺭ ﻭﺃﰊ‬
‫ﺑﻜﺮ ﺍﻟﺼﲑﰲ ﻭﺯﺍﺩ‪ :‬ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ ﻓﻘﻴﻬﺎ ﻓﻴﻌﺘﱪ ﰲ ﺍﻟﻔﻘﻪ‬
‫‪ -‬ﻭﺍﻟﺮﺍﺑﻊ‪ :‬ﺃﻥ ﺍﻹﲨﺎﻉ ﻻ ﻳﻨﻌﻘﺪ ﻋﻠﻴﻪ ﻭﻳﻨﻌﻘﺪ ﻋﻠﻰ ﻏﲑﻩ‪ ،‬ﺃﻱ ﺃﻧﻪ ﳚﻮﺯ ﻟﻪ ﳐﺎﻟﻔﺔ ﻣﻦ ﻋﺪﺍﻩ ﺇﱃ ﻣﺎ‬
‫ﺃﺩﺍﻩ ﺇﻟﻴﻪ ﺍﺟﺘﻬﺎﺩﻩ‪ ،‬ﻭﻻ ﳚﻮﺯ ﻷﺣﺪ ﺃﻥ ﻳﻘﻠﺪﻩ‪ ،‬ﺣﻜﺎﻩ ﺍﻵﻣﺪﻱ ﻭﺗﺎﺑﻌﻪ ﺍﳌﺘﺄﺧﺮﻭﻥ‬
‫‪ -‬ﻭﺍﳋﺎﻣﺲ‪ :‬ﺍﻟﺘﻔﺼﻴﻞ ﺑﲔ ﺍﻟﺪﺍﻋﻴﺔ ﻭﻏﲑ ﺍﻟﺪﺍﻋﻴﺔ ﻓﺎﻟﺪﺍﻋﻴﺔ ﻻ ﻳﻌﺘﺪ ﺑﻪ‪ ،‬ﻭﻏﲑﻩ ﻓﻴﻌﺘﺪ ﺑﻪ‪ ،‬ﺣﻜﺎﻩ ﺍﺑﻦ‬
‫ﺣﺰﻡ ﰲ ﻛﺘﺎﺏ ﺍﻹﺣﻜﺎﻡ ﻭﻧﻘﻠﻪ ﻋﻦ ﲨﺎﻫﲑ ﺳﻠﻔﻬﻢ ﻣﻦ ﺍﶈﺪﺛﲔ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻭﻫﻮ ﻗﻮﻝ ﻓﺎﺳـﺪ ﻷﻥ‬
‫ﺍﳌﺮﺍﻋﻰ ﺍﻟﻌﻘﻴﺪﺓ‬
‫ﻭﻣﻦ ﺍﻟﺬﻳﻦ ﻗﺎﻟﻮﺍ ﺑﺎﻋﺘﺒﺎﺭ ﺧﻼﻑ ﺍ‪‬ﺘﻬﺪ ﺍﳌﺒﺘﺪﻉ ﻣﺎ ﱂ ﻳﻜﻔﺮ‪ :‬ﺃﺑﻮ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ ﰲ ﺍﳌﺴﺘﺼـﻔﻰ ﺹ‪١٤٥‬‬
‫ﻓﻘﺎﻝ‪ ) :‬ﻣﺴﺄﻟﺔ‪ :‬ﺍﳌﺒﺘﺪﻉ ﺇﺫﺍ ﺧﺎﻟﻒ ﱂ ﻳﻨﻌﻘﺪ ﺍﻹﲨﺎﻉ ﺩﻭﻧﻪ ﺇﺫﺍ ﱂ ﻳﻜﻔﺮ(ﺍﻩ‬
‫ﻭﻣﻨﻬﻢ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺷﺮﺡ ﺃﺻﻮﻝ ﺍﻟﺒﺰﺩﻭﻱ ‪ ٢٣٨/٣‬ﺣﻴﺚ ﻗﻴﺪ ﻋﺪﻡ ﺍﻻﻋﺘﺪﺍﺩ ﲞﻼﻑ ﺍﳌﺒﺘﺪﻉ‬
‫ﺑﻘﻴﻮﺩ ﻓﻘﺎﻝ‪ ) :‬ﺍﺗﺒﺎﻉ ﺍﳍﻮﻯ ﻭﺍﻟﺒﺪﻋﺔ ﻣﺎﻧﻊ ﻣﻦ ﺃﻫﻠﻴﺔ ﺍﻹﲨﺎﻉ ﺑﺸﺮﻁ ﺃﻥ ﻳﻜﻮﻥ ﺻﺎﺣﺒﻪ ﺩﺍﻋﻴﺎ ﺇﻟﻴـﻪ ﺃﻭ‬
‫ﻣﺎﺟﻨﺎ ﺑﻪ‪ ،‬ﺃﻭ ﻳﻜﻮﻥ ﻏﺎﻟﻴﺎ ﻓﻴﻪ ﲝﻴﺚ ﻳﻜﻔﺮ ﺑﻪ(ﺍﻩ‬
‫ﻭﻣﻨﻬﻢ ﺍﳌﻘﺒﻠﻲ ﺣﻴﺚ ﻗﺮﺭ‪ ) :‬ﺃﻧﻪ ﻻ ﻳﻨﻌﻘﺪ ﺍﻹﲨﺎﻉ ﺑﺪﻭﻥ ﻣﻦ ﺣﻜﻢ ﻟﻪ ﺑﺄﻧﻪ ﻣـﻦ ﺍﻷﻣـﺔ ﺍﻹﺳـﻼﻣﻴﺔ‪،‬‬
‫ﻻﻗﺘﻀﺎﺀ ﺩﻟﻴﻞ ﺍﻹﲨﺎﻉ ﺫﻟﻚ‪ ،‬ﻭﻣﺎ ﺧﺎﻟﻒ ﺫﻟﻚ ﻓﺈﳕﺎ ﻫﻮ ﺗﺴﺎﻫﻞ ﻭﻫﻮﻯ( ﻩ ﺍﳌﻨـﺎﺭ ‪ ٤٤٩/٢‬ﻭﺍﻧﻈـﺮ‬
‫ﻛﺘﺎﺏ )ﺍﳌﻘﺒﻠﻲ ﺣﻴﺎﺗﻪ ﻭﻓﻜﺮﻩ( ﻟﻠﻤﻠﻴﻜﻲ ﺹ‪١٩٨‬‬
‫ﺑﻞ ﻗﺮﺭ ﺍﳌﻘﺒﻠﻲ ﺃﻥ ﺍﻹﲨﺎﻉ ﻻ ﻳﻨﻌﻘﺪ ﺑﺪﻭﻥ ﺍﻟﺸﻴﻌﺔ ﺍﻹﻣﺎﻣﻴﺔ ﺍﳉﻌﻔﺮﻳﺔ ﺭﻏﻢ ﺷﺪﺗﻪ ﰲ ﻧﻘـﺪﻫﻢ ﰲ ﺑﻌـﺾ‬
‫ﺍﳌﺴﺎﺋﻞ ﻷﻧﻪ ﻳﺮﻯ ﺃ‪‬ﻢ ﻣﻦ ﺃﻣﺔ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻭﻛﺮﺭ ﻫﺬﺍ ﰲ ﻋﺪﺓ ﻣﻮﺍﺿﻊ )‪ (٢١‬ﻭﺍﻧﻈﺮ‬
‫ﺍﳌﻨﺎﺭ ‪ ٤٤٧/٢‬ﻭ‪٤٤٩‬ﻭ‪٤٦٢‬ﻭ‪٤٦٥‬‬

‫‪ (٢١‬ﺑﻞ ﺫﻫﺐ ﺍﳌﻘﺒﻠﻲ ﺇﱃ ﻣﺎ ﻫﻮ ﺃﺑﻌﺪ ﻣﻦ ﺫﻟﻚ ﺣﻴﺚ ﻗﺎﻝ‪ ) :‬ﻗﺪ ﺍﺗﻀﺢ ﺣﺎﻝ ﺍﺑﻦ ﺳﻠﻮﻝ ﻭﺃﺿﺮﺍﺑﻪ ﺣﱴ ﺻﺎﺭ ﻣﻌﻠﻮﻣﺎ‬
‫ﻋﻨﺪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻭﻋﻨﺪ ﺍﻷﻛﺜﺮ‪ ،‬ﻭﻋﻮﻣﻞ ﻣﻌﺎﻣﻠﺔ ﺍﳌﺴﻠﻢ ﺑﺴﺒﺐ ﺍﺳﺘﺠﻨﺎﻧﻪ ﺑﺎﻹﳝﺎﻥ‪ ،‬ﻭﺍﻟﻈﺎﻫﺮ ﺃﻥ‬

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 ‫ﻭﻣﻨﻬﻢ ﺍﳌﻌﻠﻤﻲ ﺣﻴﺚ ﻗﺎﻝ ﰲ ﻛﺘﺎﺑﻪ ﺭﻓﻊ ﺍﻻﺷﺘﺒﺎﻩ ﺹ‪ ) : ٧٦‬ﺇﻥ ﻗﻮﻝ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺣﺪﻫﻢ ﻟﻴﺲ ﺑﺈﲨﺎﻉ‬
‫ﻓﻼ ﻳﻜﻮﻥ ﺣﺠﺔ ﻛﻤﺎ ﻫﻮ ﻣﻘﺮﺭ ﰲ ﻛﺘﺐ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ ،‬ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﻐﺰﺍﱄ ‪ :‬ﺍﳌﺒﺘـﺪﻉ ﺇﺫﺍ ﺧـﺎﻟﻒ ﱂ‬
‫ﻳﻨﻌﻘﺪ ﺍﻹﲨﺎﻉ‪(...‬ﺍﻩ‬
‫ﻭﰲ ﺷﺮﺡ ﺍﻟﺘﻠﻮﻳﺢ ﻟﻠﺘﻔﺘﺎﺯﺍﱐ ‪ ) :١٠٣/٢‬ﺍﻹﲨﺎﻉ ﺍﻟﺬﻱ ﻧﺪﻋﻲ ﺃﻧﻪ ﺣﺠﺔ ﺃﺧﺺ ﺍﻹﲨﺎﻋﺎﺕ‪ ،‬ﻓﺈﻥ ﻗﻮﻣﺎ‬
‫ﻗﺎﻟﻮﺍ‪ :‬ﺇﲨﺎﻉ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ﺣﺠﺔ‪ ،‬ﻭﻗﻮﻣﺎ ﻗﺎﻟﻮﺍ‪ :‬ﺇﲨﺎﻉ ﺍﻟﻌﺘﺮﺓ ﺣﺠﺔ‪ ،‬ﻭﳓﻦ ﻻ ﻧﻜﺘﻔﻲ ‪‬ﺬﺍ ﺑﻞ ﻧﻘﻮﻝ‪ :‬ﻻ ﺑﺪ‬
‫ﻣﻦ ﺍﺗﻔﺎﻕ ﲨﻴﻊ ﺍ‪‬ﺘﻬﺪﻳﻦ ﺣﱴ ﻳﺪﺧﻞ ﻓﻴﻬﻢ ﺍﻟﻌﺘﺮﺓ ﻭﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ‪ ،‬ﻓﺄﺩﻟﺘـﻬﻢ ﺗـﺪﻝ ﻋﻠـﻰ ﻣﻄﻠﻮﺑﻨـﺎ‬
‫ﻭﺍﻷﺣﺎﺩﻳﺚ ﻛﺜﲑﺓ ﰲ ﻫﺬﺍ ﺍﳌﻄﻠﻮﺏ(ﺍﻩ‬
‫ﻫﺬﺍ ﺍﳋﻼﻑ ﻃﺒﻌﺎ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‪ ،‬ﺃﻣﺎ ﺍﻟﺸﻴﻌﺔ‪ :‬ﻓﺎﻟﺰﻳﺪﻳﺔ ﻻ ﻳﻌﺘﺪﻭﻥ ﲞﻼﻑ ﺇﲨﺎﻉ ﺍﻟﻌﺘﺮﺓ‪ ،‬ﻭﺍﻹﻣﺎﻣﻴﺔ ﻻ‬
‫ﻳﻌﺘﺪﻭﻥ ﲞﻼﻑ ﺇﲨﺎﻉ ﺍﻹﺛﲏ ﻋﺸﺮﻳﺔ ﻓﻔﻲ ﺷﺮﺍﺋﻊ ﺍﻹﺳﻼﻡ ﻟﻠﺤﻠﻲ ‪) :١١٦/٤‬ﻛﻞ ﳐﺎﻟﻒ ﰲ ﺷﻲﺀ ﻣـﻦ‬
‫ﺃﺻﻮﻝ ﺍﻟﻌﻘﺎﺋﺪ‪ ،‬ﺗﺮﺩ ﺷﻬﺎﺩﺗﻪ‪ ،‬ﺳﻮﺍﺀ ﺍﺳﺘﻨﺪ ﰲ ﺫﻟﻚ ﺇﱃ ﺍﻟﺘﻘﻠﻴﺪ ﺃﻭ ﺇﱃ ﺍﻻﺟﺘﻬﺎﺩ‪ .‬ﻭﻻ ﺗـﺮﺩ ﺷـﻬﺎﺩﺓ‬
‫ﺍﳌﺨﺎﻟﻒ ﰲ ﺍﻟﻔﺮﻭﻉ ﻣﻦ ﻣﻌﺘﻘﺪﻱ ﺍﳊﻖ‪ ،‬ﺇﺫﺍ ﱂ ﳜﺎﻟﻒ ﺍﻹﲨـﺎﻉ‪ ،‬ﻭﻻ ﻳﻔﺴـﻖ ﻭﺇﻥ ﻛـﺎﻥ ﳐﻄﺌـﺎ ﰲ‬
‫ﺍﺟﺘﻬﺎﺩﻩ(ﺍﻩ‬

‫اﻟﻤﺴﺄﻟﺔ اﻟﺜﺎﻧﯿﺔ ‪ :‬اﻟﺨﻼف اﻟﻤﻌﺘﺒﺮ )ﻓﻲ اﻟﻔﺮوع(‬

‫ﻭﻫﻮ ﻣﺎ ﻛﺎﻥ ﰲ ﻓﺮﻭﻉ ﺍﻟﺪﻳﻦ ﺍﻻﻋﺘﻘﺎﺩﻳﺔ ﺃﻭ ﺍﻟﻌﻤﻠﻴﺔ‪ ،‬ﻭﺍﳋﻼﻑ ﺍﳌﻌﺘﱪ ﰲ ﺍﻟﻔﺮﻭﻉ ﻣﺎ ﱂ ﳜﺎﻟﻒ ﻧﺼـﺎ ﺃﻭ‬
‫ﺇﲨﺎﻋﺎ ﺃﻭ ﻗﻴﺎﺳﺎ ﺟﻠﻴﺎ ﺃﻭ ﻗﺎﻋﺪﺓ ﳎﻤﻊ ﻋﻠﻴﻬﺎ ﻛﻤﺎ ﺗﻘﺪﻡ‪ ،‬ﻭﻫﻮ ﰲ ﺍﻟﻌﻘﺎﺋﺪ‪ :‬ﻣﺎ ﻛﺎﻥ ﰲ ﻓﺮﻭﻋﻬـﺎ‪ ،‬ﻭﻗـﺪ‬
‫ﺍﺧﺘﻠﻒ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺴﻠﻒ ﻭﺍﻷﺋﻤﺔ ﰲ ﺑﻌﺾ ﻣﺴﺎﺋﻞ ﺍﻻﻋﺘﻘﺎﺩ ﺍﻟﻈﻨﻴﺔ ﻭﲰﻴﺖ ﺑﻔﺮﻭﻉ ﺍﻻﻋﺘﻘﺎﺩ ﻗﺎﻝ ﺍﺑـﻦ‬
‫ﺗﻴﻤﻴﺔ ﻛﻤﺎ ﰲ ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ‪) :٢٠٨/١٩‬ﻭﰲ ﺍﳌﺴﺎﺋﻞ ﺍﻟﻌﻠﻤﻴﺔ ﻣﺎ ﻻ ﻳﺄﰒ ﺍﳌﺘﻨﺎﺯﻋﻮﻥ ﻓﻴﻪ‪ ،‬ﻛﺘﻨـﺎﺯﻉ‬
‫ﺍﻟﺼﺤﺎﺑﺔ ﻫﻞ ﺭﺃﻯ ﳏﻤﺪ ﺭﺑﻪ‪ ،‬ﻭﻛﺘﻨﺎﺯﻋﻬﻢ ﰲ ﺑﻌﺾ ﺍﻟﻨﺼﻮﺹ ﻫﻞ ﻗﺎﻟﻪ ﺍﻟﻨﱯ ﺃﻡ ﻻ؟ ﻭﻣﺎ ﺃﺭﺍﺩ ﲟﻌﻨـﺎﻩ؟‪،‬‬
‫ﻭﻛﺘﻨﺎﺯﻋﻬﻢ ﰲ ﺑﻌﺾ ﺍﻟﻜﻠﻤﺎﺕ ﻫﻞ ﻫﻲ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺃﻡ ﻻ؟‪ ،‬ﻭﻛﺘﻨﺎﺯﻋﻬﻢ ﰲ ﺑﻌﺾ ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ‬
‫ﻫﻞ ﺃﺭﺍﺩ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻛﺬﺍ ﻭﻛﺬﺍ ؟‪ ،‬ﻭﻛﺘﻨﺎﺯﻉ ﺍﻟﻨﺎﺱ ﰲ ﺩﻗﻴﻖ ﺍﻟﻜﻼﻡ ﻛﻤﺴﺄﻟﺔ ﺍﳉﻮﻫﺮ ﺍﻟﻔـﺮﺩ ﻭﲤﺎﺛـﻞ‬
‫ﺍﻷﺟﺴﺎﻡ ﻭﺑﻘﺎﺀ ﺍﻷﻋﺮﺍﺽ ﻭﳓﻮ ﺫﻟﻚ ﻓﻠﻴﺲ ﰲ ﻫﺬﺍ ﺗﻜﻔﲑ ﻭﻻ ﺗﻔﺴﻴﻖ(ﺍﻩ‬
‫ﻭﰲ ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ﺃﻳﻀﺎ ﺝ‪/١٩‬ﺹ‪) :١٢٢‬ﻭﻗﺪ ﺍﺗﻔﻖ ﺍﻟﺼﺤﺎﺑﺔ ﰲ ﻣﺴﺎﺋﻞ ﺗﻨﺎﺯﻋﻮﺍ ﻓﻴﻬﺎ؛ ﻋﻠﻰ ﺇﻗـﺮﺍﺭ‬
‫ﻛﻞ ﻓﺮﻳﻖ ﻟﻠﻔﺮﻳﻖ ﺍﻵﺧﺮ ﻋﻠﻰ ﺍﻟﻌﻤﻞ ﺑﺎﺟﺘﻬﺎﺩﻩ ﻛﻤﺴﺎﺋﻞ ﰲ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﺍﳌﻨﺎﻛﺢ ﻭﺍﳌﻮﺍﺭﻳـﺚ ﻭﺍﻟﻌﻄـﺎﺀ‬
‫ﻭﺍﻟﺴﻴﺎﺳﺔ ﻭﻏﲑ ﺫﻟﻚ‪...‬‬

‫ﺍﻟﺰﻧﺪﻳﻖ ﺍﻟﺰﻧﺪﻳﻖ ﻭﺍﻟﺒﺎﻃﲏ ﻳﺴﺎﻭﻳﺎﻥ ﺍﳌﻨﺎﻓﻖ ﰲ ﺍﻟﻘﺪﺭ ﺍﻟﺬﻱ ﻳﺪﺍﺭ ﻋﻠﻴﻪ ﺍﳊﻜﻢ ﻭﻫﻮ ﺍﳌﻌﺎﻣﻠﺔ ﺑﻈﺎﻫﺮ ﺍﻹﺳﻼﻡ ﻭﺍﻃﺮﺍﺡ‬
‫ﻛﻔﺮ ﺍﻟﺒﺎﻃﻦ ﻭﺇﻥ ﺍﺧﺘﻠﻒ ﺑﺎﻃﻨﻬﻢ ﰲ ﻓﻨﻮﻥ ﺍﻟﻜﻔﺮ ﻭﺍﷲ ﺃﻋﻠﻢ ( ﺍﻩ ﺍﻹﲢﺎﻑ ﻕ‪ ١٥٣‬ﺑﻮﺍﺳﻄﺔ ﺍﳌﻠﻴﻜﻲ ﺹ ‪٢٢٤‬‬

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 ‫ﻭﺗﻨﺎﺯﻋﻮﺍ ﰲ ﻣﺴﺎﺋﻞ ﻋﻠﻤﻴﺔ ﺍﻋﺘﻘﺎﺩﻳﺔ ﻛﺴﻤﺎﻉ ﺍﳌﻴﺖ ﺻﻮﺕ ﺍﳊﻲ ﻭﺗﻌﺬﻳﺐ ﺍﳌﻴﺖ ﺑﺒﻜﺎﺀ ﺃﻫﻠﻪ ﻭﺭﺅﻳـﺔ‬
‫ﳏﻤﺪ ﺭﺑﻪ ﻗﺒﻞ ﺍﳌﻮﺕ ﻣﻊ ﺑﻘﺎﺀ ﺍﳉﻤﺎﻋﺔ ﻭﺍﻷﻟﻔﺔ( ﺍﻩ‬
‫ﻛﻤﺎ ﺍﺧﺘﻠﻔﻮﺍ ﺃﻳﻀﺎ ﰲ ﺃﻣﻮﺭ ﻛﺜﲑﺓ ﰲ ﻣﺴﺎﺋﻞ ﺍﻟﻌﻤﻞ ﻓﻜﺎﻥ ﺍﺧﺘﻼﻓﻬﻢ ﰲ ﺫﻟﻚ ﺭﲪﺔ ﻋﻠﻰ ﺍﻷﻣـﺔ ﻗـﺎﻝ‬
‫ﺍﻟﺸﺎﻃﱯ ﰲ ﺍﳌﻮﺍﻓﻘﺎﺕ ‪) :١٢٥/٤‬ﻗﺎﻝ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﳏﻤﺪ‪ :‬ﻟﻘﺪ ﻧﻔﻊ ﺍﷲ ﺑﺎﺧﺘﻼﻑ ﺃﺻﺤﺎﺏ ﺍﻟﻨﱯ ﺻـﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﰲ ﺃﻋﻤﺎﳍﻢ‪ ،‬ﻻ ﻳﻌﻤﻞ ﺍﻟﻌﺎﻣﻞ ﺑﻌﻤﻞ ﺭﺟﻞ ﻣﻨﻬﻢ ﺇﻻ ﺭﺃﻱ ﺃﻧﻪ ﰲ ﺳـﻌﺔ ﻭﺭﺃﻯ ﺃﻥ‬
‫ﺧﲑﺍ ﻣﻨﻪ ﻗﺪ ﻋﻤﻠﻪ‪ ،‬ﻭﻋﻨﻪ ﺃﻳﻀﺎ‪ :‬ﺃﻱ ﺫﻟﻚ ﺃﺧﺬﺕ ﺑﻪ ﱂ ﻳﻜﻦ ﰲ ﻧﻔﺴﻚ ﻣﻨﻪ ﺷﻲﺀ‬
‫ﻭﻣﺜﻞ ﻣﻌﻨﺎﻩ ﻣﺮﻭﻯ ﻋﻦ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻗﺎﻝ‪ :‬ﻣﺎ ﻳﺴﺮﱐ ﺃﻥ ﱄ ﺑﺎﺧﺘﻼﻓﻬﻢ ﲪﺮ ﺍﻟﻨﻌﻢ‪ ،‬ﻗﺎﻝ ﺍﻟﻘﺎﺳﻢ‪:‬‬
‫ﻟﻘﺪ ﺃﻋﺠﺒﲏ ﻗﻮﻝ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ‪ :‬ﻣﺎ ﺃﺣﺐ ﺃﻥ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ ﱂ ﳜﺘﻠﻔﻮﺍ ﻷﻧﻪ ﻟﻮ ﻛﺎﻥ ﻗﻮﻻ‬
‫ﻭﺍﺣﺪﺍ ﻛﺎﻥ ﺍﻟﻨﺎﺱ ﰲ ﺿﻴﻖ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻛﻤﺎ ﰲ ﳎﻤﻊ ﺍﻟﻔﺘﺎﻭﻯ ‪) :٨٠/٣٠‬ﻭﻫﺬﺍ ﻛﻤﺎ ﺃﻥ ﺍﳊﺎﻛﻢ ﻟﻴﺲ ﻟﻪ ﺃﻥ ﻳﻨﻘﺾ ﺣﻜﻢ ﻏﲑﻩ‬
‫ﰲ ﻣﺜﻞ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ﻭﻻ ﻟﻠﻌﺎﱂ ﻭﺍﳌﻔﱵ ﺃﻥ ﻳﻠﺰﻡ ﺍﻟﻨﺎﺱ ﺑﺎﺗﺒﺎﻋﻪ ﰲ ﻣﺜﻞ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ‬
‫ﻭﳍﺬﺍ ﳌﺎ ﺍﺳﺘﺸﺎﺭ ﺍﻟﺮﺷﻴﺪ ﻣﺎﻟﻜﺎ ﺃﻥ ﳛﻤﻞ ﺍﻟﻨﺎﺱ ﻋﻠﻰ )ﻣﻮﻃﺌﻪ( ﰲ ﻣﺜﻞ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ﻣﻨﻌﻪ ﻣـﻦ ﺫﻟـﻚ‬
‫ﻭﻗﺎﻝ‪ :‬ﺇﻥ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ ﺗﻔﺮﻗﻮﺍ ﰲ ﺍﻷﻣﺼﺎﺭ ﻭﻗﺪ ﺃﺧﺬ ﻛﻞ ﻗﻮﻡ ﻣﻦ ﺍﻟﻌﻠﻢ ﻣﺎ ﺑﻠﻐﻬﻢ‪ ،‬ﻭﺻﻨﻒ ﺭﺟﻞ‬
‫ﻛﺘﺎﺑﺎ ﰲ ﺍﻻﺧﺘﻼﻑ ﻓﻘﺎﻝ ﺃﲪﺪ‪ :‬ﻻ ﺗﺴﻤﻪ )ﻛﺘﺎﺏ ﺍﻻﺧﺘﻼﻑ( ﻭﻟﻜﻦ ﲰﻪ )ﻛﺘﺎﺏ ﺍﻟﺴﻌﺔ( ﻭﳍﺬﺍ ﻛـﺎﻥ‬
‫ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﻳﻘﻮﻝ‪ :‬ﺇﲨﺎﻋﻬﻢ ﺣﺠﺔ ﻗﺎﻃﻌﺔ ﻭﺍﺧﺘﻼﻓﻬﻢ ﺭﲪﺔ ﻭﺍﺳﻌﺔ(ﺍﻩ‬
‫ﻭﳌﺰﻳﺪ ﻓﺎﺋﺪﺓ ﺣﻮﻝ ﺍﳋﻼﻑ ﰲ ﺍﻟﻔﺮﻭﻉ ﺭﺍﺟﻊ ﻛﺘﺎﺏ ﺍﻟﻔﻘﲑ ) ﺍﻟﺘﻤﺬﻫﺐ‪ :‬ﺩﺭﺍﺳـﺔ ﺗﺄﺻـﻴﻠﻴﺔ ﻣﻘﺎﺭﻧـﺔ‬
‫ﻟﻠﻤﺴﺎﺋﻞ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺎﻟﺘﻤﺬﻫﺐ( ﻃﺒﻊ ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ ﻧﺎﺷﺮﻭﻥ‬

‫اﻟﻤﺒﺤﺚ اﻟﺜﺎﻧﻲ ‪ :‬ھﻞ ھﻨﺎك ﻓﺮق ﺑﯿﻦ اﻟﺨﻄﺄ ﻓﻲ اﻟﻤﺴﺎﺋﻞ اﻻﻋﺘﻘﺎدﯾﺔ واﻟﺨﻄﺄ ﻓﻲ‬
‫اﻟﻤﺴﺎﺋﻞ اﻟﻌﻤﻠﯿﺔ ؟‬
‫ﻟﻌﻠﻚ ﻻﺣﻈﺖ ﰲ ﺍﻟﺘﻘﺴﻴﻢ ﺍﻟﺴﺎﺑﻖ ﺃﻧﻪ ﻻ ﻓﺮﻕ ﺑﲔ ﻣﺴﺎﺋﻞ ﺍﻻﻋﺘﻘﺎﺩ ﻭﻣﺴﺎﺋﻞ ﺍﻟﻌﻤﻞ‪ ،‬ﻓﻤﺎ ﻛـﺎﻥ ﻣﻨـﻬﺎ‬
‫ﳐﺎﻟﻔﺎ ﻟﻸﺻﻮﻝ ﺃﻭ ﳐﺎﻟﻔﺎ ﻟﻠﻨﺺ ﺃﻭ ﺍﻹﲨﺎﻉ ﺃﻭ ﺍﻟﻘﻴﺎﺱ ﺍﳉﻠﻲ ﺃﻭ ﺍﻟﻘﻮﺍﻋﺪ ﺍ‪‬ﻤﻊ ﻋﻠﻴﻬﺎ ﻓﻬﻮ ﻏﲑ ﻣﻌﺘﱪ ﻭﻣﺎ‬
‫ﻛﺎﻥ ﻣﻨﻬﺎ ﻏﲑ ﳐﺎﻟﻒ ﻟﺬﻟﻚ ﻓﻬﻮ ﻣﻌﺘﱪ‪.‬‬
‫ﺃﻣﺎ ﺍﻟﺘﻔﺮﻳﻖ ﺑﲔ ﺍﻻﻋﺘﻘﺎﺩ ﻭﺍﻟﻌﻤﻞ ﻭﺟﻌﻞ ﺍﳋﻼﻑ ﺍﻷﺻﻠﻲ ﻣﺎ ﻛﺎﻥ ﰲ ﺍﻻﻋﺘﻘﺎﺩﺍﺕ ﻭﺍﻟﻔﺮﻋﻲ ﻣﺎ ﻛﺎﻥ ﰲ‬
‫ﺍﻟﻌﻤﻠﻴﺎﺕ ﻓﻐﲑ ﺻﺤﻴﺢ‪ ،‬ﻷﻥ ﻫﻨﺎﻙ ﺧﻼﻓﺎﺕ ﺃﺻﻠﻴﺔ ﻭﻫﻲ ﰲ ﺍﻟﻌﻤﻠﻴﺎﺕ ﻭﻫﻨﺎﻙ ﺧﻼﻓﺎﺕ ﻓﺮﻋﻴﺔ ﻭﻫﻲ ﰲ‬
‫ﺍﻻﻋﺘﻘﺎﺩﺍﺕ ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻛﻤﺎ ﰲ ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ‪) :٣٤٦/٢٣‬ﻓﺄﻣﺎ ﺍﻟﺘﻔﺮﻳﻖ ﺑﲔ ﻧﻮﻉ ﻭﺗﺴﻤﻴﺘﻪ ﻣﺴﺎﺋﻞ‬
‫ﺍﻷﺻﻮﻝ ﻭﺑﲔ ﻧﻮﻉ ﺁﺧﺮ ﻭﺗﺴﻤﻴﺘﻪ ﻣﺴﺎﺋﻞ ﺍﻟﻔﺮﻭﻉ ﻓﻬﺬﺍ ﺍﻟﻔﺮﻕ ﻟﻴﺲ ﻟﻪ ﺃﺻﻞ ﻻ ﻋﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻭﻻ ﻋﻦ‬

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 ‫ﺍﻟﺘﺎﺑﻌﲔ ﳍﻢ ﺑﺈﺣﺴﺎﻥ ﻭﻻ ﺃﺋﻤﺔ ﺍﻹﺳﻼﻡ ‪...‬ﻭﻫﻮ ﺗﻔﺮﻳﻖ ﻣﺘﻨﺎﻗﺾ ﻓﺎﻧﻪ ﻳﻘﺎﻝ ﳌﻦ ﻓﺮﻕ ﺑﲔ ﺍﻟﻨﻮﻋﲔ‪ :‬ﻣﺎ ﺣﺪ‬
‫ﻣﺴﺎﺋﻞ ﺍﻷﺻﻮﻝ ﺍﻟﱵ ﻳﻜﻔﺮ ﺍﳌﺨﻄﺊ ﻓﻴﻬﺎ؟ ﻭﻣﺎ ﺍﻟﻔﺎﺻﻞ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﻣﺴﺎﺋﻞ ﺍﻟﻔﺮﻭﻉ؟‬
‫ﻓﺈﻥ ﻗﺎﻝ‪ :‬ﻣﺴﺎﺋﻞ ﺍﻷﺻﻮﻝ ﻫﻲ ﻣﺴﺎﺋﻞ ﺍﻻﻋﺘﻘﺎﺩ ﻭﻣﺴﺎﺋﻞ ﺍﻟﻔﺮﻭﻉ ﻫﻲ ﻣﺴﺎﺋﻞ ﺍﻟﻌﻤﻞ‪ ،‬ﻗﻴﻞ ﻟﻪ‪ :‬ﻓﺘﻨﺎﺯﻉ‬
‫ﺍﻟﻨﺎﺱ ﰲ ﳏﻤﺪ ﻫﻞ ﺭﺃﻯ ﺭﺑﻪ ﺃﻡ ﻻ؟ ﻭﰱ ﺃﻥ ﻋﺜﻤﺎﻥ ﺃﻓﻀﻞ ﻣﻦ ﻋﻠﻰ ﺃﻡ ﻋﻠﻰ ﺃﻓﻀﻞ؟ ﻭﰱ ﻛﺜﲑ ﻣﻦ ﻣﻌﺎﱐ‬
‫ﺍﻟﻘﺮﺁﻥ ﻭﺗﺼﺤﻴﺢ ﺑﻌﺾ ﺍﻷﺣﺎﺩﻳﺚ ﻫﻲ ﻣﻦ ﺍﳌﺴﺎﺋﻞ ﺍﻻﻋﺘﻘﺎﺩﻳﺔ ﺍﻟﻌﻠﻤﻴﺔ ﻭﻻ ﻛﻔﺮ ﻓﻴﻬﺎ ﺑﺎﻻﺗﻔﺎﻕ‪ ،‬ﻭﻭﺟﻮﺏ‬
‫ﺍﻟﺼﻼﺓ ﻭﺍﻟﺰﻛﺎﺓ ﻭﺍﻟﺼﻴﺎﻡ ﻭﺍﳊﺞ ﻭﲢﺮﱘ ﺍﻟﻔﻮﺍﺣﺶ ﻭﺍﳋﻤﺮ ﻫﻲ ﻣﺴﺎﺋﻞ ﻋﻤﻠﻴﺔ ﻭﺍﳌﻨﻜﺮ ﳍﺎ ﻳﻜﻔﺮ ﺑﺎﻻﺗﻔﺎﻕ‪،‬‬
‫ﻭﺇﻥ ﻗﺎﻝ‪ :‬ﺍﻷﺻﻮﻝ ﻫﻲ ﺍﳌﺴﺎﺋﻞ ﺍﻟﻘﻄﻌﻴﺔ‪ ،‬ﻗﻴﻞ ﻟﻪ‪ :‬ﻛﺜﲑ ﻣﻦ ﻣﺴﺎﺋﻞ ﺍﻟﻌﻤﻞ ﻗﻄﻌﻴﺔ ﻭﻛﺜﲑ ﻣﻦ ﻣﺴـﺎﺋﻞ‬
‫ﺍﻟﻌﻠﻢ ﻟﻴﺴﺖ ﻗﻄﻌﻴﺔ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺃﻳﻀﺎ ‪) :٥٦/٦‬ﺍﳌﺴﺎﺋﻞ ﺍﳋﱪﻳﺔ ﻗﺪ ﺗﻜﻮﻥ ﲟﱰﻟﺔ ﺍﳌﺴﺎﺋﻞ ﺍﻟﻌﻤﻠﻴﺔ ﻭﺍﻥ ﲰﻴﺖ ﺗﻠﻚ ﻣﺴﺎﺋﻞ ﺃﺻﻮﻝ‬
‫ﻭﻫﺬﻩ ﻣﺴﺎﺋﻞ ﻓﺮﻭﻉ ﻓﺎﻥ ﻫﺬﻩ ﺗﺴﻤﻴﺔ ﳏﺪﺛﺔ ﻗﺴﻤﻬﺎ ﻃﺎﺋﻔﺔ ﻣﻦ ﺍﻟﻔﻘﻬﺎﺀ ﻭﺍﳌﺘﻜﻠﻤﲔ‪ ...‬ﺑـﻞ ﺍﳊـﻖ ﺃﻥ‬
‫ﺍﳉﻠﻴﻞ ﻣﻦ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﺼﻨﻔﲔ ﻣﺴﺎﺋﻞ ﺃﺻﻮﻝ ﻭﺍﻟﺪﻗﻴﻖ ﻣﺴﺎﺋﻞ ﻓﺮﻭﻉ‪...‬‬
‫ﻭﻗﻮﻟﻨﺎ ﺇ‪‬ﺎ ﻗﺪ ﺗﻜﻮﻥ ﲟﱰﻟﺘﻬﺎ ﻳﺘﻀﻤﻦ ﺃﺷﻴﺎﺀ‪ :‬ﻣﻨﻬﺎ ﺃ‪‬ﺎ ﺗﻨﻘﺴﻢ ﺇﱃ ﻗﻄﻌﻲ ﻭﻇﲏ ﻭﻣﻨﻬﺎ ﺃﻥ ﺍﳌﺼـﻴﺐ ﻭﺍﻥ‬
‫ﻛﺎﻥ ﻭﺍﺣﺪﺍ ﻓﺎﳌﺨﻄﺊ ﻗﺪ ﻳﻜﻮﻥ ﻣﻌﻔﻮﺍ ﻋﻨﻪ ﻭﻗﺪ ﻳﻜﻮﻥ ﻣﺬﻧﺒﺎ ﻭﻗﺪ ﻳﻜﻮﻥ ﻓﺎﺳﻘﺎ ﻭﻗﺪ ﻳﻜﻮﻥ ﻛﺎﳌﺨﻄﺊ‬
‫ﰲ ﺍﻷﺣﻜﺎﻡ ﺍﻟﻌﻤﻠﻴﺔ ﺳﻮﺍﺀ‪...‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﻗﺪ ﺗﻜﻮﻥ ﻗﻄﻴﻌﺔ ﻭﻗﺪ ﺗﻜﻮﻥ ﺍﺟﺘﻬﺎﺩﻳﺔ ﺳﻮﻍ ﰲ ﺍﺟﺘﻬﺎﺩﻳﻬﺎ ﻣﺎ ﺳﻮﻍ ﰲ ﺍﳌﺴﺎﺋﻞ ﺍﻟﻌﻤﻠﻴﺔ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺍﳌﻘﺒﻠﻲ ﰲ ﺍﻟﻌﻠﻢ ﺍﻟﺸﺎﻣﺦ ﺹ‪ ) : ٤٢٩‬ﻭﺍﻟﺘﻘﺴﻴﻢ ﺇﱃ ﺃﺻﻮﻝ ﻭﻓﺮﻭﻉ ﳎﺮﺩ ﺍﺻﻄﻼﺡ ﻳﺘﻮﺻﻞ ﺑﻪ ﺇﱃ‬
‫ﻛﻴﻔﻴﺔ ﺍﻻﺳﺘﺪﻻﻝ ﻻ ﺇﱃ ﺍﻹﻏﺮﺍﺀ ﻋﻠﻰ ﺍﳋﻼﻑ ﻭ‪‬ﻮﻳﻦ ﺃﻣﺮﻩ‪ ،‬ﺑﻞ ﻗﺪ ﺗﻜﻮﻥ ﺑﻌﺾ ﺍﳌﺴـﺎﺋﻞ ﺍﻷﺻـﻮﻟﻴﺔ‬
‫ﺍﳌﺮﻓﻮﻉ ﺷﺄ‪‬ﺎ ﻟﻴﺴﺖ ﻣﻦ ﺍﻟﺪﻳﻦ ﻻ ﺇﺛﺒﺎﺗﺎ ﻭﻻ ﻧﻔﻴﺎ ﻭﻻ ﻳﻈﻬﺮ ﳍﺎ ﻣﻔﺴﺪﺓ‪ ،‬ﻭﺗﻜـﻮﻥ ﺑﻌـﺾ ﺍﳌﺴـﺎﺋﻞ‬
‫ﺍﻟﻔﺮﻋﻴﺔ ﺍﳌﺴﺘﺼﻐﺮﺓ ﻗﺪ ﺻﺎﺭﺕ ﻣﻔﺴﺪ‪‬ﺎ ﻣﻦ ﺃﻋﻈﻢ ﺍﳌﻔﺎﺳﺪ(ﺍﻩ‬
‫ﰒ ﺿﺮﺏ ﻣﺜﻼ ﳌﺎ ﺍﺳﺘﻌﻈﻤﻮﻩ ﻣﺴﺄﻟﺔ )ﺍﻟﻘﺮﺁﻥ ﻭﺻﻔﺔ ﺍﻟﻜﻼﻡ( ﻭﺍﺧﺘﻼﻑ ﺍﻟﻔﺮﻕ ﺍﻹﺳﻼﻣﻴﺔ ﺑﺸﺄ‪‬ﺎ ﻭﻋﺪ‬
‫ﺇﻳﻐﺎﳍﻢ ﻭﺗﻌﻤﻘﻬﻢ ﰲ ﲝﺜﻬﺎ ﻣﻦ ﻓﻀﻮﻝ ﺍﻟﻜﻼﻡ ﺍﻟﺬﻱ ﻟﻴﺲ ﻣﻦ ﺍﻟﺪﻳﻦ ﰲ ﺷﻲﺀ!!!‪ ،‬ﻭﰲ ﺹ‪ ٣٦٧‬ﺫﻛﺮ‬
‫ﻣﻦ ﺫﻟﻚ ﺍﳋﻮﺽ ﰲ ﺍﻟﻘﺪﺭ ﻭﻣﺴﺄﻟﺔ ﺧﻠﻖ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺘﻌﺮﺽ ﳌﺎ ﺟﺮﻯ ﺑﲔ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨـﻬﻢ‬
‫ﻭﳓﻮ ﺫﻟﻚ‬
‫ﻭﻗﺎﻝ ﺍﻟﺸﻮﻛﺎﱐ‪ ) :‬ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻋﻨﺪﻱ ﻣﺘﺴﺎﻭﻳﺔ ﺍﻷﻗﺪﺍﻡ ﻣﻨﺘﺴﺒﺔ ﺇﱃ ﺍﻟﺸﺮﻉ ﻧﺴﺒﺔ ﻭﺍﺣﺪﺓ ﻭﻛـﻮﻥ‬
‫ﺑﻌﻀﻬﺎ ﺭﺍﺟﻌﺎ ﺇﱃ ﺍﻟﻌﻤﻞ ﻭﺑﻌﻀﻬﺎ ﺭﺍﺟﻊ ﺇﱃ ﺍﻟﻌﻘﻴﺪﺓ ﻻ ﻳﺴﺘﻠﺰﻡ ﺃﻥ ﻳﻜﻮﻥ ﺍﻻﺧﺘﻼﻑ ﰲ ﺑﻌﻀﻬﺎ ﻣﻮﺟﺒﺎ‬
‫ﻟﻌﺪﻡ ﳒﺎﺓ ﺑﻌﺾ ﺍﳌﺨﺘﻠﻔﲔ‪ ،‬ﻭﰲ ﺑﻌﻀﻬﺎ ﻻ ﻳﻮﺟﺐ ﺫﻟﻚ‪ ،‬ﻓﺎﻋﺮﻑ ﻫﺬﺍ ﻭﺃﻓﻬﻤﻪ‬
‫ﻭﺃﻋﻠﻢ ﺃﻥ ﻣﺎ ﺻﺢ ﻋﻨﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻣﻦ ﺃﻥ ﺍﳌﺼﻴﺐ ﰲ ﺍﺟﺘﻬﺎﺩﻩ ﻟﻪ ﺃﺟﺮﺍﻥ ﻭﺍﳌﺨﻄﺊ ﻟﻪ‬
‫ﺃﺟﺮ ﻻ ﳜﺘﺺ ﲟﺴﺎﺋﻞ ﺍﻟﻌﻤﻞ ﻭﻻ ﳜﺮﺝ ﻋﻨﻪ ﻣﺴﺎﺋﻞ ﺍﻻﻋﺘﻘﺎﺩ‪ ،‬ﻓﻤﺎ ﻳﻘﻮﻟﻪ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﺍﻟﻔﺮﻕ ﺑﲔ‬

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 ‫ﺍﳌﺴﺎﺋﻞ ﺍﻷﺻﻮﻟﻴﺔ ﻭﺍﻟﻔﺮﻭﻋﻴﺔ ﻭﺗﺼﻮﻳﺐ ﺍ‪‬ﺘﻬﺪﻳﻦ ﰲ ﺍﻟﻔﺮﻭﻉ ﺩﻭﻥ ﺍﻷﺻﻮﻝ ﻟﻴﺲ ﻋﻠﻰ ﻣﺎ ﻳﻨﺒﻐـﻲ ﺑـﻞ‬
‫ﺍﻟﺸﺮﻳﻌﺔ ﻭﺍﺣﺪﺓ ﻭﺃﺣﻜﺎﻣﻬﺎ ﻣﺘﺤﺪﺓ ﻭﺇﻥ ﺗﻔﺎﻭﺗﺖ ﺑﺎﻋﺘﺒﺎﺭ ﻗﻄﻌﻴﺔ ﺑﻌﻀﻬﺎ ﻭﻇﻨﻴﺔ ﺍﻵﺧﺮ(ﺍﻩ ﻳﻘﻈـﺔ ﺃﻭﱄ‬
‫ﺍﻻﻋﺘﺒﺎﺭ ﺝ‪/١‬ﺹ‪ ٢٠٩‬ﻟﺼﺪﻳﻖ ﺣﺴﻦ ﺧﺎﻥ‬
‫ﺇﺫﻥ ﻓﻤﻨﺎﻁ ﺍﻟﺘﻔﺮﻳﻖ ﺑﲔ ﺍﳋﻼﻑ ﺍﳌﻌﺘﱪ ﻭﻏﲑ ﺍﳌﻌﺘﱪ ﻟﻴﺲ ﻫﻮ ﻛﻮﻥ ﺍﳌﺴﺄﻟﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺃﻭ ﺍﻟﻌﻤﻞ ﺑﻞ ﻫﻮ‪:‬‬
‫ﻫﻞ ﺍﳌﺴﺄﻟﺔ ﺃﺻﻠﻴﺔ ﺃﻡ ﻓﺮﻋﻴﺔ؟! ﻓﻤﺎ ﻛﺎﻥ ﻣﻦ ﺍﳌﺴﺎﺋﻞ ﺃﺻﻠﻴﺎ ﻓﺎﳋﻼﻑ ﻓﻴﻪ ﻏﲑ ﻣﻌﺘﱪ ﺳﻮﺍﺀ ﻛﺎﻧـﺖ ﻣـﻦ‬
‫ﻣﺴﺎﺋﻞ ﺍﻟﻌﻘﻴﺪﺓ ﺃﻡ ﻣﻦ ﻣﺴﺎﺋﻞ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ ﻣﻨﻬﺎ ﻓﺮﻋﻴﺎ ﻓﺎﳋﻼﻑ ﻓﻴﻪ ﻣﻌﺘﱪ ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﻣﻦ ﻣﺴﺎﺋﻞ‬
‫ﺍﻟﻌﻘﻴﺪﺓ ﺃﻡ ﻣﻦ ﻣﺴﺎﺋﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﻫﺬﺍ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻻﻋﺘﺒﺎﺭ ﻭﻋﺪﻣﻪ ﻻ ﰲ ﺍﻹﻋﺬﺍﺭ ﻭﻋﺪﻣﻪ‪ ،‬ﻓﺈﻥ ﺍﳊﺪﻳﺚ ﻋﻦ‬
‫ﺍﻹﻋﺬﺍﺭ ﻭﻋﺪﻣﻪ ﻫﻮ ﻣﻮﺿﻮﻉ ﺣﺪﻳﺜﻨﺎ ﰲ ﺍﳌﺒﺤﺚ ﺍﻟﺘﺎﱄ‪:‬‬

‫اﻟﻤﺒﺤﺚ اﻟﺜﺎﻟﺚ ‪ :‬ﻣﺘﻰ ﯾﻌﺬر اﻟﻤﺨﺎﻟﻒ ﻓﻲ اﻟﻌﻘﯿﺪة أو اﻟﻌﻤﻞ ؟‬

‫ﺗﻘﺪﻡ ﻣﻌﻨﺎ ﺃﻥ ﺍﳌﺴﺎﺋﻞ ﰲ ﺣﺪ ﺫﺍ‪‬ﺎ ﻣﻨﻬﺎ ﺃﺻﻠﻲ ﻻ ﳚﻮﺯ ﺍﳋﻼﻑ ﻓﻴﻪ ﻭﻳﻜﻮﻥ ﺍﳋﻼﻑ ﺣﻴﻨﺌﺬ ﻏﲑ ﻣﻌﺘﱪ‪،‬‬
‫ﻭﻣﻨﻬﺎ ﻓﺮﻋﻲ ﳚﻮﺯ ﺍﳋﻼﻑ ﻓﻴﻪ ﻭﻳﻜﻮﻥ ﻣﻌﺘﱪﺍ‪ ،‬ﻭﺗﻘﺪﻡ ﺃﻥ ﻟﻴﺲ ﺍﻷﻣﺮ ﰲ ﺫﻟﻚ ﺭﺍﺟﻌﺎ ﺇﱃ ﻛﻮﻥ ﺍﳌﺴﺄﻟﺔ ﰲ‬
‫ﺍﻟﻌﻘﻴﺪﺓ ﺃﻭ ﺍﻟﻌﻤﻞ‪ ،‬ﺑﻞ ﺇﱃ ﻛﻮﻥ ﺍﳌﺴﺄﻟﺔ ﰲ ﺍﻟﻔﺮﻭﻉ ﺃﻭ ﰲ ﺍﻷﺻﻮﻝ‪ ،‬ﺃﻣﺎ ﻋﻦ ﺍﻹﻋﺬﺍﺭ ﻓﻔﻲ ﻛﻼﻡ ﺑﻌـﺾ‬
‫ﺍﻷﺋﻤﺔ ﺍﻟﺴﺎﺑﻖ ﺫﻛﺮﻩ ﺇﺷﺎﺭﺓ ﺇﱃ ﻗﻀﻴﺔ ﺍﻹﻋﺬﺍﺭ‪ ،‬ﻭﺃﻥ ﺍﻹﻋﺬﺍﺭ ﺭﺍﺟﻊ ﺇﱃ ﻛﻮﻥ ﺍﳌﺴﺄﻟﺔ ﻗﻄﻌﻴـﺔ ﺃﻭ ﻇﻨﻴـﺔ‬
‫ﻓﻴﻌﺬﺭ ﳐﺎﻟﻒ ﺍﻟﻈﲏ ﻭﻻ ﻳﻌﺬﺭ ﳐﺎﻟﻒ ﺍﻟﻘﻄﻌﻲ‬
‫ﻭﻟﻜﻦ ﻻ ﺑﺪ ﻣﻦ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﺃﻣﺮ ﻣﻬﻢ ﺃﻻ ﻭﻫﻮ‪ :‬ﺃﻥ ﺍﻟﻘﻄﻌﻲ ﻭﺍﻟﻈﲏ ﺃﻣﺮ ﻧﺴﱯ‪ ‬ﺇﺿﺎﰲ‪ ،‬ﻓﻤﺎ ﻳﻜﻮﻥ ﻋﻨﺪ‬
‫ﺃﻧﺎﺱ ﻗﻄﻌﻴﺎ ﻳﻜﻮﻥ ﻋﻨﺪ ﺁﺧﺮﻳﻦ ﻇﻨﻴﺎ ﻭﺍﻟﻌﻜﺲ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻛﻤﺎ ﰲ ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ‪) :٦٠/٦‬ﻛﻮﻧﻪ‬
‫]ﺃﻱ ﺍﻟﻘﻮﻝ[ ﻋﻨﺪ ﺍﳌﺴﺘﻤﻊ ﻣﻌﻠﻮﻣﺎ ﺃﻭ ﻣﻈﻨﻮﻧﺎ ﺃﻭ ﳎﻬﻮﻻ ﺃﻭ ﻗﻄﻌﻴﺎ ﺃﻭ ﻇﻨﻴﺎ ﺃﻭ ﳚﺐ ﻗﺒﻮﻟﻪ ﺃﻭ ﳛﺮﻡ ﺃﻭ ﻳﻜﻔﺮ‬
‫ﺟﺎﺣﺪﻩ ﺃﻭ ﻻ ﻳﻜﻔﺮ ﻓﻬﺬﻩ ﺃﺣﻜﺎﻡ ﻋﻤﻠﻴﺔ ﲣﺘﻠﻒ ﺑﺎﺧﺘﻼﻑ ﺍﻷﺷﺨﺎﺹ ﻭﺍﻷﺣﻮﺍﻝ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺃﻳﻀﺎ ‪) :٣٤٦/٢٣‬ﻭﻛﻮﻥ ﺍﳌﺴﺄﻟﺔ ﻗﻄﻌﻴﺔ ﺃﻭ ﻇﻨﻴﺔ ﻫﻮ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻹﺿﺎﻓﻴﺔ ﻭﻗﺪ ﺗﻜﻮﻥ ﺍﳌﺴـﺄﻟﺔ‬
‫ﻋﻨﺪ ﺭﺟﻞ ﻗﻄﻌﻴﺔ ﻟﻈﻬﻮﺭ ﺍﻟﺪﻟﻴﻞ ﺍﻟﻘﺎﻃﻊ ﻟﻪ ﻛﻤﻦ ﲰﻊ ﺍﻟﻨﺺ ﻣﻦ ﺍﻟﺮﺳﻮﻝ ]ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳـﻠﻢ[‬
‫ﻭﺗﻴﻘﻦ ﻣﺮﺍﺩﻩ ﻣﻨﻪ‪ ،‬ﻭﻋﻨﺪ ﺭﺟﻞ ﻻ ﺗﻜﻮﻥ ﻇﻨﻴﺔ ﻓﻀﻼ ﻋﻦ ﺃﻥ ﺗﻜﻮﻥ ﻗﻄﻌﻴﺔ ﻟﻌﺪﻡ ﺑﻠﻮﻍ ﺍﻟﻨﺺ ﺇﻳﺎﻩ ﺃﻭ ﻟﻌﺪﻡ‬
‫ﺛﺒﻮﺗﻪ ﻋﻨﺪﻩ ﺃﻭ ﻟﻌﺪﻡ ﲤﻜﻨﻪ ﻣﻦ ﺍﻟﻌﻠﻢ ﺑﺪﻻﻟﺘﻪ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺃﻳﻀﺎ ‪) :٢١٠/١٩‬ﻓﻜﻮﻥ ﺍﳌﺴﺄﻟﺔ ﻗﻄﻌﻴﺔ ﺃﻭ ﻇﻨﻴﺔ ﻫﻮ ﺃﻣﺮ ﺇﺿﺎﰲ ﲝﺴﺐ ﺣﺎﻝ ﺍﳌﻌﺘﻘﺪﻳﻦ ﻟﻴﺲ ﻫﻮ‬
‫ﻭﺻﻔﺎ ﻟﻠﻘﻮﻝ ﰲ ﻧﻔﺴﻪ ﻓﺈﻥ ﺍﻹﻧﺴﺎﻥ ﻗﺪ ﻳﻘﻄﻊ ﺑﺄﺷﻴﺎﺀ ﻋﻠﻤﻬﺎ ﺑﺎﻟﻀﺮﻭﺭﺓ ﺃﻭ ﺑﺎﻟﻨﻘﻞ ﺍﳌﻌﻠﻮﻡ ﺻﺪﻗﻪ ﻋﻨﺪﻩ‪،‬‬
‫ﻭﻏﲑﻩ ﻻ ﻳﻌﺮﻑ ﺫﻟﻚ ﻻ ﻗﻄﻌﺎ ﻭﻻ ﻇﻨﺎ ﻭﻗﺪ ﻳﻜﻮﻥ ﺍﻹﻧﺴﺎﻥ ﺫﻛﻴﺎ ﻗﻮﻯ ﺍﻟﺬﻫﻦ ﺳﺮﻳﻊ ﺍﻹﺩﺭﺍﻙ ﻓﻴﻌﺮﻑ ﻣﻦ‬
‫ﺍﳊﻖ ﻭﻳﻘﻄﻊ ﺑﻪ ﻣﺎ ﻻ ﻳﺘﺼﻮﺭﻩ ﻏﲑﻩ ﻭﻻ ﻳﻌﺮﻓﻪ ﻻ ﻋﻠﻤﺎ ﻭﻻ ﻇﻨﺎ‬

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 ‫ﻓﺎﻟﻘﻄﻊ ﻭﺍﻟﻈﻦ ﻳﻜﻮﻥ ﲝﺴﺐ ﻣﺎ ﻭﺻﻞ ﺇﱃ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺍﻷﺩﻟﺔ ﻭﲝﺴﺐ ﻗﺪﺭﺗﻪ ﻋﻠـﻰ ﺍﻻﺳـﺘﺪﻻﻝ‬
‫ﻭﺍﻟﻨﺎﺱ ﳜﺘﻠﻔﻮﻥ ﰲ ﻫﺬﺍ ﻭﻫﺬﺍ‪ ،‬ﻓﻜﻮﻥ ﺍﳌﺴﺄﻟﺔ ﻗﻄﻌﻴﺔ ﺃﻭ ﻇﻨﻴﺔ ﻟﻴﺲ ﻫﻮ ﺻﻔﺔ ﻣﻼﺯﻣﺔ ﻟﻠﻘﻮﻝ ﺍﳌﺘﻨﺎﺯﻉ‬
‫ﻓﻴﻪ ﺣﱴ ﻳﻘﺎﻝ‪ :‬ﻛﻞ ﻣﻦ ﺧﺎﻟﻔﻪ ﻗﺪ ﺧﺎﻟﻒ ﺍﻟﻘﻄﻌﻲ ﺑﻞ ﻫﻮ ﺻﻔﺔ ﳊﺎﻝ ﺍﻟﻨﺎﻇﺮ ﺍﳌﺴﺘﺪﻝ ﺍﳌﻌﺘﻘﺪ ﻭﻫﺬﺍ ﳑـﺎ‬
‫ﳜﺘﻠﻒ ﻓﻴﻪ ﺍﻟﻨﺎﺱ ( ﺍﻩ‬
‫ﻓﻌﺎﺩ ﺍﻷﻣﺮ ﺇﺫﻥ ﺇﱃ ﺣﺎﻝ ﺍﻟﺸﺨﺺ ﺍﳌﺨﺎﻟﻒ ﻻ ﺇﱃ ﺫﺍﺕ ﻗﻮﻟﻪ ﻭﳐﺎﻟﻔﺘﻪ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﻤﻨﺎﻁ ﺍﻹﻋﺬﺍﺭ ﺭﺍﺟﻊ‬
‫ﺇﱃ ﺍﻟﺸﺨﺺ ﻧﻔﺴﻪ‪ :‬ﻓﻤﻦ ﻛﺎﻧﺖ ﺍﳌﺴﺄﻟﺔ ﻋﻨﺪﻩ ﻗﻄﻌﻴﺔ ﰒ ﺧﺎﻟﻒ ﻓﻴﻬﺎ ﻓﻬﻮ ﻏﲑ ﻣﻌﺬﻭﺭ ﻭﻟـﻮ ﻛﺎﻧـﺖ‬
‫ﺍﳌﺴﺄﻟﺔ ﻓﻘﻬﻴﺔ ﺃﻭ ﻓﺮﻋﻴﺔ‪ ،‬ﺑﻞ ﻭﻟﻮ ﻛﺎﻧﺖ ﻣﻦ ﺍﳌﺴﺘﺤﺒﺎﺕ ﻣﺎ ﺩﺍﻡ ﻳﻘﻄﻊ ‪‬ﺎ ﻓﻤﻦ ﺃﻧﻜﺮ ﻣﺴﺘﺤﺒﺎ ﻭﻫـﻮ‬
‫ﻳﻘﻄﻊ ﺑﺎﺳﺘﺤﺒﺎﺑﻪ ﻓﻬﻮ ﻏﲑ ﻣﻌﺬﻭﺭ‬
‫ﻭﻣﻦ ﻛﺎﻧﺖ ﺍﳌﺴﺄﻟﺔ ﻋﻨﺪﻩ ﻇﻨﻴﺔ ﰒ ﺧﺎﻟﻒ ﻓﻴﻬﺎ ﻓﻬﻮ ﻣﻌﺬﻭﺭ ﻭﻟﻮ ﻛﺎﻧﺖ ﺍﳌﺴﺄﻟﺔ ﻋﻘﺪﻳﺔ ﺃﻭ ﺃﺻﻠﻴﺔ ﺑـﻞ‬
‫ﻭﻟﻮ ﻛﺎﻧﺖ ﰲ ﺃﺻﻮﻝ ﺍﻟﻌﻘﻴﺪﺓ‪ ،‬ﻭﺇﻥ ﻛﻨﺎ ﻻ ﻧﻌﺬﺭ ﻏﲑﻩ ﰲ ﻧﻔﺲ ﺍﳌﺴﺄﻟﺔ ﻣﺎ ﺩﺍﻣﺖ ﺍﳌﺴﺄﻟﺔ ﻋﻨﺪﻩ ﻗﻄﻌﻴﺔ‪،‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺣﺰﻡ ﰲ ﺍﻟﻔﺼﻞ ‪) :١٣٨/٣‬ﻭﺍﳊﻖ ﻫﻮ ﺃﻥ ﻛﻞ ﻣﻦ ﺛﺒﺖ ﻟﻪ ﻋﻘﺪ ﺍﻹﺳﻼﻡ ﻓﺈﻧﻪ ﻻ ﻳﺰﻭﻝ ﻋﻨﻪ ﺇﻻ‬
‫ﺑﻨﺺ ﺃﻭ ﺇﲨﺎﻉ ﻭﺃﻣﺎ ﺑﺎﻟﺪﻋﻮﺓ ﻭﺍﻻﻓﺘﺮﺍﺀ ﻓﻼ‪ ،‬ﻓﻮﺟﺐ ﺃﻥ ﻻ ﻳﻜﻔﺮ ﺃﺣﺪ ﺑﻘﻮﻝﹴ ﻗﺎﻟﻪ‪ ،‬ﺇﻻ ﺑﺄﻥ ﳜﺎﻟﻒ ﻣﺎ ﻗﺪ‬
‫ﺻﺢ ﻋﻨﺪﻩ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻗﺎﻟﻪ ﺃﻭ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻗﺎﻟﻪ ﻓﻴﺴﺘﺠﻴﺰ ﺧـﻼﻑ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﻭﺧﻼﻑ ﺭﺳﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ ،‬ﻭﺳﻮﺍﺀ ﻛﺎﻥ ﺫﻟﻚ ﰲ ﻋﻘﺪ ﺩﻳﻦ ﺃﻭ ﰲ ﳓﻠﺔ ﺃﻭ ﰲ ﻓﺘﻴـﺎ‪،‬‬
‫ﻭﺳﻮﺍﺀ ﻛﺎﻥ ﻣﺎ ﺻﺢ ﻣﻦ ﺫﻟﻚ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻣﻨﻘﻮﻻﹰ ﻧﻘﻞ ﺇﲨﺎﻉ ﺗﻮﺍﺗﺮ ﺃﻭ‬
‫ﻧﻘﻞ ﺁﺣﺎﺩ(ﺍﻩ‬
‫ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﻴﻤﻜﻨﻨﺎ ﺑﺘﻌﺒﲑ ﺁﺧﺮ ﺃﻥ ﻧﻘﻮﻝ ﰲ ﻣﺴﺄﻟﺔ ﺍﻹﻋﺬﺍﺭ‪ :‬ﻣﻦ ﺑﺬﻝ ﺟﻬﺪﻩ ﻣﺘﺠـﺮﺩﺍ ﻟﻠﻮﺻـﻮﻝ‬
‫ﻟﻠﺼﻮﺍﺏ ﰒ ﱂ ﻳﺼﺐ ﻓﻬﻮ ﻣﻌﺬﻭﺭ ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﺍﳌﺴﺄﻟﺔ ﻋﻘﺪﻳﺔ ﺃﻡ ﻋﻤﻠﻴﺔ‪ ،‬ﻭﻣﻦ ﻗﺼ‪‬ﺮ ﰲ ﺑﺬﻝ ﺍﳉﻬﺪ ﺃﻭ‬
‫ﻛﺎﻥ ﻏﲑ ﻣﺘﺠﺮﺩ ﰲ ﺟﻬﺪﻩ ﻓﻬﻮ ﻏﲑ ﻣﻌﺬﻭﺭ ﻭﻟﻮ ﺃﺻﺎﺏ ﺍﳊﻖ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﺍﳌﺴﺄﻟﺔ ﻋﻘﺪﻳﺔ ﺃﻡ ﻋﻤﻠﻴﺔ‬
‫ﻭﺑﺬﻝ ﺍﳉﻬﺪ ﳜﺘﻠﻒ ﺑﺎﺧﺘﻼﻑ ﺍﻷﺷﺨﺎﺹ ﻓﺠﻬﺪ ﺍ‪‬ﺘﻬﺪ ﻟﻴﺲ ﻛﺠﻬﺪ ﺍﳌﻘﻠﺪ‪ ،‬ﻭﺟﻬﺪ ﺍﻟﻌﺎﱂ ﻟﻴﺲ ﻛﺠﻬﺪ‬
‫ﺍﳉﺎﻫﻞ‪ ،‬ﻭﺟﻬﺪ ﻃﺎﻟﺐ ﺍﻟﻌﻠﻢ ﻟﻴﺲ ﻛﺠﻬﺪ ﺍﻟﻌﺎﻣﻲ‪ ،‬ﻭﺟﻬﺪ ﺍﻟﻌﺎﻣﻲ ﺍﻟﺬﻱ ﻧﺸﺄ ﰲ ﺑﻴﺌﺔ ﺍﻟﻌﻠﻢ ﻟﻴﺲ ﻛﺠﻬﺪ‬
‫ﺍﻟﺬﻱ ﻧﺸﺄ ﺑﻌﻴﺪﺍ ﻋﻦ ﺍﻟﻌﻠﻤﺎﺀ‪ ..‬ﻭﻫﻜﺬﺍ‪ ،‬ﻓﺄﺻﻞ ﺍﳌﺴﺄﻟﺔ ﺇﺫﻥ ‪-‬ﻛﻤﺎ ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ‪ -‬ﻫﻮ ‪ :‬ﻫﻞ ﳝﻜﻦ ﻟﻜﻞ‬
‫ﺍﺣﺪ ﺃﻥ ﻳﻌﺮﻑ ﺑﺎﺟﺘﻬﺎﺩﻩ ﺍﳊﻖ ﰲ ﻛﻞ ﻣﺴﺄﻟﺔ ﻓﻴﻬﺎ ﻧﺰﺍﻉ؟ ﻭﺇﺫﺍ ﱂ ﳝﻜﻨﻪ ﻓﺎﺟﺘﻬﺪ ﻭﺍﺳﺘﻔﺮﻍ ﻭﺳﻌﻪ ﻓﻠـﻢ‬
‫ﻳﺼﻞ ﺇﱃ ﺍﳊﻖ ﺑﻞ ﻗﺎﻝ ﻣﺎ ﺍﻋﺘﻘﺪ ﺃﻧﻪ ﻫﻮ ﺍﳊﻖ ﰲ ﻧﻔﺲ ﺍﻷﻣﺮ ﻭﱂ ﻳﻜﻦ ﻫﻮ ﺍﳊﻖ ﰲ ﻧﻔﺲ ﺍﻷﻣـﺮ‪ ،‬ﻫـﻞ‬
‫ﻳﺴﺘﺤﻖ ﺃﻥ ﻳﻌﺎﻗﺐ ﺃﻡ ﻻ؟ ﻫﺬﺍ ﺃﺻﻞ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ( ﺍﻩ ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ‪٢٠٣/١٩‬‬
‫ﻭﻗﺪ ﺃﺟﺎﺏ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻋﻦ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﺍﻟﺬﻱ ﻃﺮﺣﻪ ﻓﻘﺎﻝ ‪ ) :٣٤٦/٢٣‬ﻣﻦ ﻛﺎﻥ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ﳎﺘﻬـﺪﺍ‬
‫ﰲ ﻃﻠﺐ ﺍﳊﻖ ﻭﺃﺧﻄﺄ ﻓﺎﻥ ﺍﷲ ﻳﻐﻔﺮ ﻟﻪ ﺧﻄﺄﻩ ﻛﺎﺋﻨﺎ ﻣﺎ ﻛﺎﻥ ﺳﻮﺍﺀ ﻛﺎﻥ ﰲ ﺍﳌﺴﺎﺋﻞ ﺍﻟﻨﻈﺮﻳﺔ ﺃﻭ ﺍﻟﻌﻤﻠﻴﺔ‬
‫ﻫﺬﺍ ﺍﻟﺬﻱ ﻋﻠﻴﻪ ﺃﺻﺤﺎﺏ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻭﲨﺎﻫﲑ ﺃﺋﻤﺔ ﺍﻹﺳﻼﻡ(ﺍﻩ‬

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 ‫ﻭﻗﺎﻝ ﺃﻳﻀﺎ ﺝ‪/٧‬ﺹ‪) :٢١٨‬ﻭﻛﺬﻟﻚ ﺳﺎﺋﺮ ﺍﻟﺜﻨﺘﲔ ﻭﺍﻟﺴﺒﻌﲔ ﻓﺮﻗﺔ ﻣﻦ ﻛﺎﻥ ﻣﻨﻬﻢ ﻣﻨﺎﻓﻘﺎ ﻓﻬﻮ ﻛﺎﻓﺮ ﰲ‬
‫ﺍﻟﺒﺎﻃﻦ ﻭﻣﻦ ﱂ ﻳﻜﻦ ﻣﻨﺎﻓﻘﺎ ﺑﻞ ﻛﺎﻥ ﻣﺆﻣﻨﺎ ﺑﺎﷲ ﻭﺭﺳﻮﻟﻪ ﰲ ﺍﻟﺒﺎﻃﻦ ﱂ ﻳﻜﻦ ﻛﺎﻓﺮﺍ ﰲ ﺍﻟﺒﺎﻃﻦ ﻭﺍﻥ ﺃﺧﻄﺄ‬
‫ﰲ ﺍﻟﺘﺄﻭﻳﻞ ﻛﺎﺋﻨﺎ ﻣﺎ ﻛﺎﻥ ﺧﻄﺆﻩ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺃﻳﻀﺎ ‪) :٢٠٧/١٩‬ﻗﻮﻝ ﺍﻟﺴﻠﻒ ﻭﺃﺋﻤﺔ ﺍﻟﻔﺘﻮﻯ ﻛﺄﰊ ﺣﻨﻴﻔﺔ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﺍﻟﺜﻮﺭﻱ ﻭﺩﺍﻭﺩ ﺑﻦ ﻋﻠـﻰ‬
‫ﻭﻏﲑﻫﻢ‪ :‬ﻻ ﻳﺆﲦﻮﻥ ﳎﺘﻬﺪﺍ ﳐﻄﺌﺎ ﰲ ﺍﳌﺴﺎﺋﻞ ﺍﻷﺻﻮﻟﻴﺔ ﻭﻻ ﰲ ﺍﻟﻔﺮﻭﻋﻴﺔ ﻛﻤﺎ ﺫﻛﺮ ﺫﻟﻚ ﻋﻨﻬﻢ ﺍﺑـﻦ‬
‫ﺣﺰﻡ ﻭﻏﲑﻩ(ﺍﻩ‪ ،‬ﻭﻗﺎﻝ ﺃﻳﻀﺎ ‪) :٢١٠/١٩‬ﻗﺎﻟﻮﺍ‪ :‬ﻓﻤﻦ ﻗﺎﻝ ﺇﻥ ﺍﳌﺨﻄﺊ ﰲ ﻣﺴﺄﻟﺔ ﻗﻄﻌﻴﺔ ﺃﻭ ﻇﻨﻴﺔ ﻳﺄﰒ ﻓﻘﺪ‬
‫ﺧﺎﻟﻒ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﺍﻹﲨﺎﻉ ﺍﻟﻘﺪﱘ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺃﻳﻀﺎ ]‪ ) :[١٢٥ / ١٣‬ﻭﻫﺬﻩ ﺣﺎﻝ ﺃﻫﻞ ﺍﻻﺟﺘﻬﺎﺩ ﻭﺍﻟﻨﻈﺮ ﻭﺍﻻﺳﺘﺪﻻﻝ ﰲ ﺍﻷﺻﻮﻝ ﻭﺍﻟﻔﺮﻭﻉ ﻭﱂ‬
‫ﻳﻔﺮﻕ ﺃﺣﺪ ﻣﻦ ﺍﻟﺴﻠﻒ ﻭﺍﻷﺋﻤﺔ ﺑﲔ ﺃﺻﻮﻝ ﻭﻓﺮﻭﻉ‬
‫ﺑﻞ ﺟﻌﻞ ﺍﻟﺪﻳﻦ ﻗﺴﻤﲔ ﺃﺻﻮﻻ ﻭﻓﺮﻭﻋﺎ ﱂ ﻳﻜﻦ ﻣﻌﺮﻭﻓﺎ ﰲ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﲔ ﻭﱂ ﻳﻘـﻞ ﺃﺣـﺪ ﻣـﻦ‬
‫ﺍﻟﺴﻠﻒ ﻭﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﲔ ﺇﻥ ﺍ‪‬ﺘﻬﺪ ﺍﻟﺬﻱ ﺍﺳﺘﻔﺮﻍ ﻭﺳﻌﻪ ﰱ ﻃﻠﺐ ﺍﳊﻖ ﻳﺄﰒ ﻻ ﰲ ﺍﻷﺻﻮﻝ ﻭﻻ‬
‫ﰱ ﺍﻟﻔﺮﻭﻉ ﻭﻟﻜﻦ ﻫﺬﺍ ﺍﻟﺘﻔﺮﻳﻖ ﻇﻬﺮ ﻣﻦ ﺟﻬﺔ ﺍﳌﻌﺘﺰﻟﺔ ﻭﺃﺩﺧﻠﻪ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻣﻦ ﻧﻘﻞ ﺫﻟﻚ ﻋﻨﻬﻢ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺃﻳﻀﺎ ‪) :٣١٧/٣‬ﻓﻤﻦ ﻛﺎﻥ ﺧﻄﺆﻩ ﻟﺘﻔﺮﻳﻄﻪ ﻓﻴﻤﺎ ﳚﺐ ﻋﻠﻴﻪ ﻣﻦ ﺍﺗﺒﺎﻉ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻹﳝﺎﻥ ﻣﺜﻼ ﺃﻭ‬
‫ﻟﺘﻌﺪﻳﻪ ﺣﺪﻭﺩ ﺍﷲ ﺑﺴﻠﻮﻙ ﺍﻟﺴﺒﻞ ﺍﻟﱵ ‪‬ﻰ ﻋﻨﻬﺎ ﺃﻭ ﻻﺗﺒﺎﻉ ﻫﻮﺍﻩ ﺑﻐﲑ ﻫﺪﻯ ﻣﻦ ﺍﷲ ﻓﻬﻮ ﺍﻟﻈﺎﱂ ﻟﻨﻔﺴﻪ‬
‫ﻭﻫﻮ ﻣﻦ ﺃﻫﻞ ﺍﻟﻮﻋﻴﺪ ‪ ،‬ﲞﻼﻑ ﺍ‪‬ﺘﻬﺪ ﰲ ﻃﺎﻋﺔ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺑﺎﻃﻨﺎ ﻭﻇﺎﻫﺮﺍ ﺍﻟﺬﻱ ﻳﻄﻠﺐ ﺍﳊﻖ ﺑﺎﺟﺘﻬﺎﺩﻩ‬
‫ﻛﻤﺎ ﺃﻣﺮﻩ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻓﻬﺬﺍ ﻣﻐﻔﻮﺭ ﻟﻪ ﺧﻄﺆﻩ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺃﻳﻀﺎ ‪ ) :١٨٠/١٢‬ﻭﺃﻣﺎ ﺍﻟﺘﻜﻔﲑ‪ :‬ﻓﺎﻟﺼﻮﺍﺏ ﺃﻧﻪ‪ :‬ﻣﻦ ﺍﺟﺘﻬﺪ ﻣﻦ ﺃﻣﺔ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ‬
‫ﻭﺳﻠﻢ ﻭﻗﺼﺪ ﺍﳊﻖ ﻓﺄﺧﻄﺄ ﱂ ﻳﻜﻔﺮ ﺑﻞ ﻳﻐﻔﺮ ﻟﻪ ﺧﻄﺆﻩ‪ ،‬ﻭﻣﻦ ﺗﺒﲔ ﻟﻪ ﻣﺎ ﺟﺎﺀ ﺑﻪ ﺍﻟﺮﺳﻮﻝ ﻓﺸﺎﻕ ﺍﻟﺮﺳﻮﻝ‬
‫ﻣﻦ ﺑﻌﺪ ﻣﺎ ﺗﺒﲔ ﻟﻪ ﺍﳍﺪﻯ ﻭﺍﺗﺒﻊ ﻏﲑ ﺳﺒﻴﻞ ﺍﳌﺆﻣﻨﲔ ﻓﻬﻮ ﻛﺎﻓﺮ‪ ،‬ﻭﻣﻦ ﺍﺗﺒﻊ ﻫﻮﺍﻩ ﻭﻗﺼﺮ ﰲ ﻃﻠﺐ ﺍﳊـﻖ‬
‫ﻭﺗﻜﻠﻢ ﺑﻼ ﻋﻠﻢ‪ :‬ﻓﻬﻮ ﻋﺎﺹ ﻣﺬﻧﺐ‪ ،‬ﰒ ﻗﺪ ﻳﻜﻮﻥ ﻓﺎﺳﻘﺎ ﻭﻗﺪ ﺗﻜﻮﻥ ﻟﻪ ﺣﺴﻨﺎﺕ ﺗﺮﺟﺢ ﻋﻠﻰ ﺳﻴﺌﺎﺗﻪ(ﺍﻩ‬

‫ﻭﺍﳋﻼﺻﺔ ﺃﻥ ﻫﻨﺎﻙ ﰲ ﻛﻞ ﳐﺎﻟﻔﺔ‪ ‬ﻧﻈﺮﻳﻦ‪:‬‬

‫ﺍﻟﻨﻈﺮ ﺍﻷﻭﻝ‪ :‬ﺇﱃ ﺍﳌﺴﺄﻟﺔ ﺫﺍ‪‬ﺎ ﳎﺮﺩﺓ ﻋﻤﻦ ﻗﺎﻝ ‪‬ﺎ‪ ،‬ﻭﻗﺪ ﺗﻘﺪﻡ‪ :‬ﺃﻥ ﺍﳋﻼﻑ ﰲ ﺍﳌﺴﺎﺋﻞ ﻣﻨﻪ ﺍﺧـﺘﻼﻑ‬
‫ﻟﻔﻈﻲ ﻭﺍﺧﺘﻼﻑ ﺗﻨﻮﻉ ﻭﺍﺧﺘﻼﻑ ﺣﻘﻴﻘﻲ ﻭﺃﻥ ﻣﻨﻪ ﺍﳌﻌﺘﱪ ﻭﻣﻨﻪ ﻏﲑ ﺍﳌﻌﺘﱪ‪ ،‬ﻭﻏﲑ ﺍﳌﻌﺘﱪ ﻣﻨﻪ ﺍﳌﻜﻔﺮ ﻭﻣﻨﻪ‬
‫ﺍﳌﻔﺴﻖ ﻭﺗﻘﺪﻡ ﺍﻟﻜﻼﻡ ﻋﻦ ﺿﺎﺑﻂ ﻛﻞ ﺧﻼﻑ‬
‫ﻭﺍﻟﻨﻈﺮ ﺍﻟﺜﺎﱐ‪ :‬ﺇﱃ ﻣﻦ ﻗﺎﻝ ﺑﺎﳌﺴﺄﻟﺔ‪ ،‬ﻭﻗﺪ ﺗﻘﺪﻡ ﺃﻥ ﺍﻹﻋﺬﺍﺭ ﺭﺍﺟﻊ ﺇﱃ ﻛﻮﻥ ﺍﳌﺴﺄﻟﺔ ﻗﻄﻌﻴﺔ ﻋﻨـﺪ ﻣـﻦ‬
‫ﺧﺎﻟﻒ ﺃﻭ ﻇﻨﻴﺔ ﻋﻨﺪﻩ‪ ،‬ﻭﺃﻥ ﺍﳌﻌﺬﻭﺭ ﻫﻮ ﻣﻦ ﺑﺬﻝ ﺍﳉﻬﺪ ﺑﺘﺠﺮﺩ ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﺍﳊﻖ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻛﻤـﺎ‬
‫ﰲ ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ‪) :٦٠/٦‬ﻓﻬﺬﺍ ﺃﺻﻞ ﻋﻈﻴﻢ ﻓﺘﺪﺑﺮﻩ ﻓﺎﻧﻪ ﻧﺎﻓﻊ ﻭﻫﻮ ﺃﻥ ﻳﻨﻈﺮ ﰲ ﺷﻴﺌﲔ‪:‬‬

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 ‫‪ -‬ﰲ ﺍﳌﻘﺎﻟﺔ ﻫﻞ ﻫﻲ ﺣﻖ ﺃﻡ ﺑﺎﻃﻞ ؟ ﺃﻡ ﺗﻘﺒﻞ ﺍﻟﺘﻘﺴﻴﻢ ﻓﺘﻜﻮﻥ ﺣﻘﺎ ﺑﺎﻋﺘﺒﺎﺭ ﺑﺎﻃﻼ ﺑﺎﻋﺘﺒﺎﺭ ﻭﻫـﻮ‬
‫ﻛﺜﲑ ﻭﻏﺎﻟﺐ‬
‫‪ -‬ﰒ ﺍﻟﻨﻈﺮ ﺍﻟﺜﺎﱐ ﰲ ﺣﻜﻤﻪ ﺇﺛﺒﺎﺗﺎ ﺃﻭ ﻧﻔﻴﺎ ﺃﻭ ﺗﻔﺼﻴﻼ ﻭﺍﺧﺘﻼﻑ ﺃﺣﻮﺍﻝ ﺍﻟﻨﺎﺱ ﻓﻴﻪ ﻓﻤﻦ ﺳـﻠﻚ‬
‫ﻫﺬﺍ ﺍﳌﺴﻠﻚ ﺃﺻﺎﺏ ﺍﳊﻖ ﻗﻮﻻ ﻭﻋﻤﻼ ﻭﻋﺮﻑ ﺇﺑﻄﺎﻝ ﺍﻟﻘﻮﻝ ﻭﺇﺣﻘﺎﻗﻪ(ﺍﻩ‬
‫ﻗﺪ ﻳﻘﻮﻝ ﻗﺎﺋﻞ‪:‬‬
‫ﺃﻛﺜﺮﺕ ﻣﻦ ﺍﻻﺳﺘﺸﻬﺎﺩ ﺑﻜﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻣﻊ ﺃﻧﻚ ﺗﺰﻋﻢ ﺃﻥ ﻣﻘﺎﻟﻚ ﻫﺬﺍ ﻣﻮﺟـﻪ ﻟﻜـﻞ‬
‫ﺍﳌﺴﻠﻤﲔ ﻋﻠﻰ ﺍﺧﺘﻼﻑ ﻣﺬﺍﻫﺒﻬﻢ ﺍﻟﻔﻜﺮﻳﺔ‪) :‬ﺍﻟﻌﻘﺪﻳﺔ ﻣﻨﻬﺎ ﻭﺍﻟﻔﻘﻬﻴﺔ ﻭﺍﻟﺪﻋﻮﻳﺔ( ﻣﻊ ﺃﻥ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻻ ﻳ‪‬ﻘﺒﻞ‬
‫ﻛﻼﻣﻪ ﺇﻻ ﻃﺎﺋﻔﺔ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻻ ﺍﻟﻜﻞ ﻓﻜﻴﻒ ﻫﺬﺍ؟!‬
‫ﻭﻟﻠﺠﻮﺍﺏ ﻋﻦ ﺫﻟﻚ ﻧﻘﻮﻝ‪:‬‬
‫ﺃﻣﺎ ﻣﻦ ﻳﻘﺒﻞ ﻛﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻋﻠﻰ ﺃﻧﻪ ﻣﻦ ﺍﳌﺴﻠﹼﻤﺎﺕ ﻓﻴﻜﻔﻴﻪ ﻗﻮﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ )‪ ،(٢٢‬ﻭﺃﻣﺎ ﻣﻦ ﻻ ﻳﻘﺒـﻞ‬
‫ﻗﻮﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻓﻨﻘﻮﻝ ﻟﻪ ﻛﻤﺎ ﻗﺎﻝ ﺳﻴﺪﻧﺎ ﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪) :‬ﺧﺬ ﺍﻟﻘﻮﻝ ﻭﻻ ﺗﻨﻈﺮ ﺇﱃ ﻣـﻦ ﻗـﺎﻝ(‪،‬‬
‫ﻭﺍﳌﻨﺼﻒ ﺳﻴﺠﺪ ﺃﻥ ﻛﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺍﻟﺴﺎﺑﻖ ﻣﻨﻄﻘﻲ ﻭﻭﺍﻗﻌﻲ ﻭﻋﻘﻼﱐ‪ ،‬ﺑﻞ ﻫﻮ ﺍﻟﺬﻱ ﺩﻟﺖ ﻋﻠﻴﻪ ﺍﻷﺩﻟـﺔ‬
‫ﺍﻟﺸﺮﻋﻴﺔ ﻓﺈﻥ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﻳﻜﻠﻒ ﻧﻔﺴﺎ ﺇﻻ ﻭﺳﻌﻬﺎ ﻭﻟﺬﺍ ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻛﻤـﺎ ﰲ ﳎﻤـﻮﻉ ﺍﻟﻔﺘـﺎﻭﻯ‬
‫‪) :١١٦/١٩‬ﻭﺃﻳﻀﺎ ﻓﺎﻥ ﺍﷲ ﺗﻌﺎﱃ ﻗﺪ ﺃﺧﱪ ﰲ ﻏﲑ ﻣﻮﺿﻊ ﺍﻧﻪ ﻻ ﻳﻜﻠﻒ ﻧﻔﺴﺎ ﺇﻻ ﻭﺳﻌﻬﺎ ﻛﻘﻮﻟـﻪ‪) :‬ﻻ‬
‫ﻳﻜﻠﻒ ﺍﷲ ﻧﻔﺴﺎ ﺇﻻ ﻭﺳﻌﻬﺎ( ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪) :‬ﻭﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻭﻋﻤﻠﻮﺍ ﺍﻟﺼﺎﳊﺎﺕ ﻻ ﻧﻜﻠـﻒ ﻧﻔﺴـﺎ ﺇﻻ‬
‫ﻭﺳﻌﻬﺎ( ﻭﻗﻮﻟﻪ‪) :‬ﻻ ﺗﻜﻠﻒ ﻧﻔﺲ ﺇﻻ ﻭﺳﻌﻬﺎ( ﻭﻗﻮﻟﻪ‪) :‬ﻻ ﻳﻜﻠﻒ ﺍﷲ ﻧﻔﺴﺎ ﺇﻻ ﻣﺎ ﺁﺗﺎﻫﺎ(‬
‫ﻭﺃﻣﺮ ﺑﺘﻘﻮﺍﻩ ﺑﻘﺪﺭ ﺍﻻﺳﺘﻄﺎﻋﺔ ﻓﻘﺎﻝ ‪ ) :‬ﻓﺎﺗﻘﻮﺍ ﺍﷲ ﻣﺎ ﺍﺳﺘﻄﻌﺘﻢ ( ﻭﻗﺪ ﺩﻋﺎﻩ ﺍﳌﺆﻣﻨﻮﻥ ﺑﻘﻮﳍﻢ ‪ ) :‬ﺭﺑﻨﺎ ﻭﻻ‬
‫ﲢﻤﻞ ﻋﻠﻴﻨﺎ ﺇﺻﺮﺍ ﻛﻤﺎ ﲪﻠﺘﻪ ﻋﻠﻰ ﺍﻟﺬﻳﻦ ﻣﻦ ﻗﺒﻠﻨﺎ ﺭﺑﻨﺎ ﻭﻻ ﲢﻤﻠﻨﺎ ﻣﺎﻻ ﻃﺎﻗﺔ ﻟﻨﺎ ﺑﻪ ( ﻓﻘﺎﻝ ‪ :‬ﻗﺪ ﻓﻌﻠﺖ‬

‫‪ (٢٢‬ﻭﳑﺎ ﻳﺆﺳﻒ ﻟﻪ ﺃﻧﻨﺎ ﳒﺪ ﺍﻟﻜﺜﲑ ﳑﻦ ﻳﻘﺒﻠﻮﻥ ﻗﻮﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻳﺄﺧﺬﻭﻥ ﺑﻘﻮﻟﻪ ﰲ ﺃﺣﻜﺎﻣﻪ ﻋﻠﻰ ﺍﳌﺴﺎﺋﻞ ﻭﻻ ﻳﺄﺧﺬﻭﻥ‬
‫ﺑﻘﻮﻟﻪ ﰲ ﺃﺣﻜﺎﻣﻪ ﻋﻠﻰ ﺃﺻﺤﺎﺏ ﺗﻠﻚ ﺍﳌﺴﺎﺋﻞ ﻭﻻ ﺑﻘﻮﻟﻪ ﰲ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺃﺻﺤﺎﺏ ﺗﻠﻚ ﺍﳌﺴﺎﺋﻞ‬
‫ﻭﻻ ﺑﺪ ﻫﻨﺎ ﻣﻦ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﻟﺒﻌﺾ ﳚﻌﻞ ﻛﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺭﲪﻪ ﺍﷲ ﻛﺎﻟﻮﺣﻲ ﰲ ﺍﻟﺘﻄﺒﻴﻖ ﻻ ﰲ ﺍﻟﺘﻨﻈﲑ‪ ،‬ﻓﻌﻨﺪ ﺍﻟﺘﻨﻈﲑ‬
‫ﻫﻮ ﻋﻨﺪﻫﻢ ﺑﺸﺮ ﻳﺼﻴﺐ ﻭﳜﻄﺊ ﻭﻋﻨﺪ ﺍﻟﺘﻄﺒﻴﻖ ﻫﻮ ﻋﻨﺪﻫﻢ ﻧﱯ ﻣﻌﺼﻮﻡ‪ ،‬ﻭﺇﱐ ﻷﺳﺘﻐﺮﺏ ﻣﻦ ﻛﺜﲑﻳﻦ ﳑﻦ ﻳﻌﺘﻨﻮﻥ ﺑﺘﺤﻘﻴﻖ‬
‫ﻛﺘﺐ ﺍﻟﺘﺮﺍﺙ ﻋﻨﺪﻣﺎ ﻳﻌﻠﻘﻮﻥ ‪-‬ﻋﻠﻰ ﺃﻗﻮﺍﻝ ﻛﺜﲑ ﻣﻦ ﺍﻷﺋﻤﺔ ﰲ ﻛﺘﺐ ﺍﻟﺘﺮﺍﺙ‪ -‬ﺑﻘﻮﳍﻢ‪ :‬ﻭﻫﺬﺍ ﺧﻼﻑ ﻋﻘﻴﺪﺓ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‪،‬‬
‫ﰒ ﻳﺮﺩﻓﻮﻥ ﺫﻟﻚ ﺑﻜﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﰲ ﺍﳌﺴﺄﻟﺔ ﻭﻛﺄﻥ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻫﻮ ﺍﻟﻨﺎﻃﻖ ﺍﻟﺮﲰﻲ ﺑﺎﺳﻢ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‪ ،‬ﻭﻫﺬﺍ ﻣﻦ ﺍﻟﻐﻠﻮ ﰲ‬
‫ﺍﻷﺷﺨﺎﺹ‪ ،‬ﻓﺎﺑﻦ ﺗﻴﻤﻴﺔ ﺇﻣﺎﻡ ﻭﻋﺎﱂ ‪ ..‬ﻧﻌﻢ‪ ،‬ﻟﻜﻨﻪ ﻟﻴﺲ ﺍﻟﻨﺎﻃﻖ ﺍﻟﺮﲰﻲ ﺑﺎﺳﻢ ﺍﻹﺳﻼﻡ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻭﺍﻷﺋﻤﺔ ﻏﲑﻩ ﻛﺜﲑ ﻓﺈﺫﺍ‬
‫ﺧﺎﻟﻒ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻏﲑﻩ ﻓﺎﳌﺮﺟﻊ ﺇﱃ ﺍﳊﺠﺔ ﻭﺍﻟﱪﻫﺎﻥ‪ ،‬ﻭﻣﻦ ﺍﻟﻈﻠﻢ ﺣﺼﺮ ﺍﻟﻌﻠﻢ ﰲ ﺷﺨﺺ ﺃﻭ ﺃﺷﺨﺎﺹ ﺑﻌﺪﺩ ﺍﻷﺻﺎﺑﻊ‬
‫ﻭﰲ ﺍﳌﻘﺎﺑﻞ ﳒﺪ ﻏﻠﻮﺍ ﻣﻀﺎﺩﺍ ﰲ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺣﱴ ﺇﻥ ﺑﻌﺾ ﺃﺻﺤﺎﺏ ﺩﻭﺭ ﺍﻟﻨﺸﺮ ﻋﺮﺽ ﻋﻠﻰ ﺍﻟﻔﻘﲑ ﺃﻥ ﻳﻄﺒﻊ ﻛﺘﺎﺑﺎ ﻣﻦ‬
‫ﻛﺘﺒﻪ ﻟﻜﻨﻪ ﺍﺷﺘﺮﻁ ﺣﺬﻑ ﻛﻠﻤﺔ )ﺭﲪﻪ ﺍﷲ( ﻋﻨﺪ ﺫﻛﺮ ﺍﺑﻦ ﺗﻴﻤﻴﺔ!!! ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﻫﺬﺍ ﻻ ﳝﻜﻦ ﻓﺄﺻﺮ ﻋﻠﻰ ﺷﺮﻃﻪ ﺃﻭ ﻋﺪﻡ‬
‫ﺍﻟﻄﺒﻊ ﻓﺎﺧﺘﺮﺕ ﻋﺪﻡ ﺍﻟﻄﺒﻊ‬

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 ‫ﻓﺪﻟﺖ ﻫﺬﻩ ﺍﻟﻨﺼﻮﺹ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﻳﻜﻠﻒ ﻧﻔﺴﺎ ﻣﺎ ﺗﻌﺠﺰ ﻋﻨﻪ ﺧﻼﻓﺎ ﻟﻠﺠﻬﻤﻴﺔ ﺍ‪‬ﱪﺓ!‪ ،‬ﻭﺩﻟﺖ ﻋﻠﻰ ﺃﻧﻪ‬
‫ﻻ ﻳﺆﺍﺧﺬ ﺍﳌﺨﻄﺊ ﻭﺍﻟﻨﺎﺳﻲ ﺧﻼﻓﺎ ﻟﻠﻘﺪﺭﻳﺔ ﻭﺍﳌﻌﺘﺰﻟﺔ!‬
‫ﻭﻫﺬﺍ ﻓﺼﻞ ﺍﳋﻄﺎﺏ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ‪ :‬ﻓﺎ‪‬ﺘﻬﺪ ﺍﳌﺴﺘﺪﻝ ﻣﻦ ﺇﻣﺎﻡ ﻭﺣﺎﻛﻢ ﻭﻋﻼﻡ ﻭﻧﺎﻇﺮ ﻭﻣﻔﺖ ﻭﻏـﲑ‬
‫ﺫﻟﻚ ﺇﺫﺍ ﺍﺟﺘﻬﺪ ﻭﺍﺳﺘﺪﻝ ﻓﺎﺗﻘﻰ ﺍﷲ ﻣﺎ ﺍﺳﺘﻄﺎﻉ ﻛﺎﻥ ﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻱ ﻛﻠﻔﻪ ﺍﷲ ﺇﻳﺎﻩ ﻭﻫـﻮ ﻣﻄﻴـﻊ ﷲ‬
‫ﻣﺴﺘﺤﻖ ﻟﻠﺜﻮﺍﺏ ﺇﺫﺍ ﺍﺗﻘﺎﻩ ﻣﺎ ﺍﺳﺘﻄﺎﻉ ﻭﻻ ﻳﻌﺎﻗﺒﻪ ﺍﷲ ﺃﻟﺒﺘﻪ ﺧﻼﻓﺎ ﻟﻠﺠﻬﻤﻴﺔ ﺍ‪‬ﱪﺓ‬
‫ﻭﻫﻮ ﻣﺼﻴﺐ ﲟﻌﲎ ﺃﻧﻪ ﻣﻄﻴﻊ ﷲ ﻟﻜﻦ ﻗﺪ ﻳﻌﻠﻢ ﺍﳊﻖ ﰲ ﻧﻔﺲ ﺍﻷﻣﺮ ﻭﻗﺪ ﻻ ﻳﻌﻠﻤـﻪ‪ ،‬ﺧﻼﻓـﺎ ﻟﻠﻘﺪﺭﻳـﺔ‬
‫ﻭﺍﳌﻌﺘﺰﻟﺔ ﰲ ﻗﻮﳍﻢ ‪ :‬ﻛﻞ ﻣﻦ ﺍﺳﺘﻔﺮﻍ ﻭﺳﻌﻪ ﻋﻠﻢ ﺍﳊﻖ‪ ،‬ﻓﺎﻥ ﻫﺬﺍ ﺑﺎﻃﻞ ﻛﻤﺎ ﺗﻘﺪﻡ ﺑﻞ ﻛﻞ ﻣﻦ ﺍﺳﺘﻔﺮﻍ‬
‫ﻭﺳﻌﻪ ﺍﺳﺘﺤﻖ ﺍﻟﺜﻮﺍﺏ(ﺍﻩ‬
‫ﻭﻫﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ‪-‬ﺃﻱ ﺇﻋﺬﺍﺭ ﻣﻦ ﺑﺬﻝ ﺟﻬﺪﻩ ﺑﺘﺠﺮﺩ– ﻟﻴﺴﺖ ﻃﺮﻳﻘﺔ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻭﺣﺪﻩ ﺑﻞ ﻫﻲ ﻃﺮﻳﻘﺔ ﻛﺜﲑ‬
‫ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻭﻣﻨﻬﻢ ﺍﺑﻦ ﺣﺰﻡ ﺑﻞ ﻭﳛﻜﻴﻪ ﻋﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺴﻠﻒ ﺣﻴﺚ ﻗـﺎﻝ ﰲ ﺍﻟﻔﺼـﻞ ‪:١٣٨/٣‬‬
‫)ﻭﺫﻫﺒﺖ ﻃﺎﺋﻔﺔ ﺇﱃ ﺃﻧﻪ ﻻ ﻳﻜﻔﺮ ﻭﻻ ﻳﻔﺴﻖ ﻣﺴﻠﻢ ﺑﻘﻮﻝ ﻗﺎﻟﻪ ﰲ ﺍﻋﺘﻘﺎﺩ ﺃﻭ ﻓﺘﻴﺎ‪ ،‬ﻭﺃﻥ ﻛﻞ ﻣﻦ ﺍﺟﺘﻬﺪ‬
‫ﰲ ﺷﻲﺀ ﻣﻦ ﺫﻟﻚ ﻓﺪﺍﻥ ﲟﺎ ﺭﺃﻯ ﺃﻧﻪ ﺍﳊﻖ ﻓﺈﻧﻪ ﻣﺄﺟﻮﺭ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪ :‬ﺇﻥ ﺃﺻﺎﺏ ﺍﳊﻖ ﻓﺄﺟﺮﺍﻥ ﻭﺇﻥ‬
‫ﺃﺧﻄﺄ ﻓﺄﺟﺮ ﻭﺍﺣﺪ‬
‫ﻭﻫﺬﺍ ﻗﻮﻝ ﺍﺑﻦ ﺃﰊ ﻟﻴﻠﻲ ﻭﺃﰊ ﺣﻨﻴﻔﺔ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ ﻭﺩﺍﻭﺩ ﺑﻦ ﻋﻠـﻲ ﺭﺿـﻲ ﺍﷲ ﻋـﻦ‬
‫ﲨﻴﻌﻬﻢ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﻛﻞ ﻣﻦ ﻋﺮﻓﻨﺎ ﻟﻪ ﻗﻮﻻﹰ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﻻ ﻧﻌﻠﻢ ﻣﻨﻬﻢ‬
‫ﰲ ﺫﻟﻚ ﺧﻼﻓﺎﹰ ﺃﺻﻼﹰ‪(...‬ﺍﻩ‬
‫ﻭﻣﻨﻬﻢ ﺍﻟﺬﻫﱯ ﺣﻴﺚ ﻗﺎﻝ ﰲ ﺳﲑ ﺍﻟﻨﺒﻼﺀ ‪ ) :٣٨/٢٢‬ﻗﺎﻝ ﺍﻟﻘﻔﻄﻲ ﻋﻦ ﺍﻟﻜﻨﺪﻱ‪ :‬ﺍﺷﺘﻬﺮ ﻋﻨﻪ ﺃﻧﻪ ﱂ ﻳﻜﻦ‬
‫ﺻﺤﻴﺢ ﺍﻟﻌﻘﻴﺪﺓ‪.‬‬
‫ﻗﻠﺖ ] ﺍﻟﻘﺎﺋﻞ ﻫﻮ ﺍﻟﺬﻫﱯ [ ‪ :‬ﻣﺎ ﻋﻠﻤﻨﺎ ﺇﻻ ﺧﲑﺍ ﻭﻛﺎﻥ ﳛﺐ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻭﺃﻫﻞ ﺍﳋﲑ‪ ،‬ﻭﺷﺎﻫﺪﺕ ﻟﻪ ﻓﺘﻴﺎ‬
‫ﰲ ﺍﻟﻘﺮﺁﻥ ﺗﺪﻝ ﻋﻠﻰ ﺧﲑ ﻭﺗﻘﺮﻳﺮ ﺟﻴﺪ ﻟﻜﻨﻬﺎ ﲣﺎﻟﻒ ﻃﺮﻳﻘﺔ ﺃﰊ ﺍﳊﺴﻦ‪ ،‬ﻓﻠﻌﻞ ﺍﻟﻘﻔﻄﻲ ﻗﺼﺪ ﺃﻧﻪ ﺣﻨﺒﻠـﻲ‬
‫ﺍﻟﻌﻘﺪ ﻭﻫﺬﺍ ﺷﻲﺀ ﻗﺪ ﺳ‪‬ﻤﺞ ﺍﻟﻘﻮﻝ ﻓﻴﻪ ﻓﻜﻞ ﻣﻦ ﻗﺼﺪ ﺍﳊﻖ ﻣﻦ ﻫﺬﻩ ﺍﻷﻣﺔ ﻓﺎﷲ ﻳﻐﻔﺮ ﻟﻪ‪ ،‬ﺃﻋﺎﺫﻧﺎ ﺍﷲ ﻣﻦ‬
‫ﺍﳍﻮﻯ ﻭﺍﻟﻨﻔﺲ(ﺍﻩ‬
‫ﻭﻣﻨﻬﻢ ﺍﺑﻦ ﺍﻟﻮﺯﻳﺮ ﺣﻴﺚ ﻗﺎﻝ ﰲ ﺇﻳﺜﺎﺭ ﺍﳊﻖ ﺹ‪) :٣٩٣‬ﻗﺪ ﺗﻜﺎﺛﺮﺕ ﺍﻵﻳﺎﺕ ﻭﺍﻷﺣﺎﺩﻳﺚ ﰲ ﺍﻟﻌﻔﻮ ﻋﻦ‬
‫ﺍﳋﻄﺄ‪ ،‬ﻭﺍﻟﻈﺎﻫﺮ ﺃﻥ ﺃﻫﻞ ﺍﻟﺘﺄﻭﻳﻞ ﺃﺧﻄﺄﻭﺍ ﻭﻻ ﺳﺒﻴﻞ ﺇﱃ ﺍﻟﻌﻠﻢ ﺑﺘﻌﻤﺪﻫﻢ ﻷﻧﻪ ﻣﻦ ﻋﻠﻢ ﺍﻟﺒﺎﻃﻦ ﺍﻟﺬﻱ ﻻ‬
‫ﻳﻌﻠﻤﻪ ﺇﻻ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺧﻄﺎﺏ ﺃﻫﻞ ﺍﻹﺳﻼﻡ ﺧﺎﺻﺔ‪) :‬ﻭﻟﻴﺲ ﻋﻠﻴﻜﻢ ﺟﻨﺎﺡ ﻓﻴﻤﺎ ﺃﺧﻄﺄﰎ‬
‫ﺑﻪ ﻭﻟﻜﻦ ﻣﺎ ﺗﻌﻤﺪﺕ ﻗﻠﻮﺑﻜﻢ( ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪) :‬ﺭﺑﻨﺎ ﻻ ﺗﺆﺍﺧﺬﻧﺎ ﺇﻥ ﻧﺴﻴﻨﺎ ﺃﻭ ﺃﺧﻄﺄﻧﺎ( ﻭﺻﺢ ﰲ ﺗﻔﺴﲑﻫﺎ ﺃﻥ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﻗﺎﻝ‪ :‬ﻗﺪ ﻓﻌﻠﺖ(ﺍﻩ‬

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 ‫ﻭﻣﻨﻬﻢ ﺍﳌﻘﺒﻠﻲ ﺣﻴﺚ ﻗﺮﺭ‪ ) :‬ﺃﻥ ﺍﳊﻖ ﻟﻴﺲ ﺑﺮﻣﺘﻪ ﻋﻨﺪ ﻓﺮﻗﺔ ﺃﻭ ﻣﺬﻫﺐ‪ ،‬ﻭﺍﻟﺒﺎﻃﻞ ﻋﻨﺪ ﺍﻟﺒﺎﻗﲔ ﻭﺇﻥ ﻛﺎﻥ‬
‫ﻛﻞ ﻣﻨﻬﻢ ﻳﺪﻋﻲ ﺫﻟﻚ‪ ،‬ﻭﻳﺸﻬﺪ ﳍﺬﺍ ﻗﺮﺍﺀﺓ ﺍﻟﺘﺎﺭﻳﺦ ﻭﺍﻟﻮﺍﻗﻊ‪ ،‬ﻭﻳﻌﻠﻤﻪ ﻛﻞ ﻣﻦ ﱂ ﺗﺘﺪﻧﺲ ﻓﻄﺮﺗﻪ ﻭﻧﺰﻫﻪ ﺍﷲ‬
‫ﻋﻦ ﺍﻷﻫﻮﺍﺀ ﻭﺍﻟﺘﻌﺼﺐ ﺍﳌﺬﻫﱯ ﻭﺍﻟﺘﻘﻠﻴﺪ ﺍﻷﻋﻤﻰ ﻭﺍﺗﺼﻒ ﺑﺎﻹﻧﺼﺎﻑ‪ ،‬ﺑﻞ ﻋﻨﺪ ﻛﻞ ﻓﺮﻗـﺔ ﻭﻣـﺬﻫﺐ‬
‫ﺻﻮﺍﺏ ﻭﺧﻄﺄ ﻭﺣﻖ ﻭﺑﺎﻃﻞ ﻭﺳﻨﺔ ﻭﺑﺪﻋﺔ ﻭﺇﻥ ﺍﺧﺘﻠﻒ ﰲ ﺫﻟﻚ ﻗﻠﺔ ﻭﻛﺜﺮﺓ ﻭﺻﻐﺮﺍ ﻭﻛﱪﺍ‪ ،‬ﻭﺍﳊﻖ ﱂ‬
‫ﳜﺮﺝ ﻋﻦ ﳎﻤﻮﻋﻬﻢ ﻭﷲ ﺍﳊﻤﺪ ﻓﻌﻨﺪ ﻛﻠﻬﻢ ﻛﻞ ﺍﳊﻖ ﻭﻣﻦ ﻃﻠﺒﻪ ﻭﺟﺪﻩ‪ ،‬ﻭﻫﻢ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌـﺎﱃ ﺇﱃ‬
‫ﺧﲑ ﺇﻥ ﺣﺴﻨﺖ ﺍﻟﻨﻴﺎﺕ ﻭﺳﻠﻤﺖ ﺍﳌﻘﺎﺻﺪ(ﺍﻩ ﺍﻟﻌﻠﻢ ﺍﻟﺸﺎﻣﺦ ﺹ‪ ٣٦٩‬ﻭﺍﻧﻈﺮ ﻛﺘﺎﺏ ) ﺍﳌﻘﺒﻠﻲ ﺣﻴﺎﺗـﻪ‬
‫ﻭﻓﻜﺮﻩ ( ﺹ‪١٩٨‬‬
‫ﻭﻣﻨﻬﻢ ﺍﻟﺸﻮﻛﺎﱐ ﺣﻴﺚ ﻗﺎﻝ‪) :‬ﻻ ﻣﻼﺯﻣﺔ ﺑﲔ ﳒﺎﺓ ﲨﻴﻊ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺑﲔ ﻋﺪﻡ ﺍﺧﺘﻼﻓﻬﻢ ﰲ ﺍﻷﺻﻮﻝ ﺑﻞ‬
‫ﳚﻮﺯ ﺍﳊﻜﻢ ﺑﻨﺠﺎ‪‬ﻢ ﲨﻴﻌﺎ ﻣﻊ ﺍﳊﻜﻢ ﺑﺎﺧﺘﻼﻓﻬﻢ ﰲ ﺍﻷﺻﻮﻝ‪ ...‬ﻭﺃﻋﻠﻢ ﺃﻥ ﻣﺎ ﺻﺢ ﻋﻨﻪ ﺻـﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻣﻦ ﺃﻥ ﺍﳌﺼﻴﺐ ﰲ ﺍﺟﺘﻬﺎﺩﻩ ﻟﻪ ﺃﺟﺮﺍﻥ ﻭﺍﳌﺨﻄﺊ ﻟﻪ ﺃﺟﺮ ﻻ ﳜﺘﺺ ﲟﺴﺎﺋﻞ ﺍﻟﻌﻤﻞ ﻭﻻ‬
‫ﳜﺮﺝ ﻋﻨﻪ ﻣﺴﺎﺋﻞ ﺍﻻﻋﺘﻘﺎﺩ ( ﺍﻩ ﻳﻘﻈﺔ ﺃﻭﱄ ﺍﻻﻋﺘﺒﺎﺭ ﺝ‪/١‬ﺹ‪ ٢٠٩‬ﻟﺼﺪﻳﻖ ﺣﺴﻦ ﺧﺎﻥ‬
‫ﻭﻣﻨﻬﻢ ﺭﺷﻴﺪ ﺭﺿﺎ ﻭﺷﻴﺨﻪ ﳏﻤﺪ ﻋﺒﺪﻩ ﻓﻔﻲ ﺗﻔﺴﲑ ﺍﳌﻨﺎﺭ ‪ ١٤١/١‬ﺿﻤﻦ ﻛﻼﻡ ﻃﻮﻳﻞ ﰲ ﺍﳌﺴـﺄﻟﺔ‪) :‬ﺇﻥ‬
‫ﻣﻦ ﺃﻋﻈﻢ ﻣﺎ ﺑﻠﻴﺖ ﺑﻪ ﺍﻟﻔﺮﻕ ﺍﻹﺳﻼﻣﻴﺔ ﺭﻣﻲ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ ﺑﺎﻟﻔﺴﻖ ﻭﺍﻟﻜﻔﺮ ﻣﻊ ﺃﻥ ﻗﺼﺪ ﻛﻞﹴ ﺍﻟﻮﺻﻮﻝ‬
‫ﺇﱃ ﺍﳊﻖ ﲟﺎ ﺑﺬﻟﻮﺍ ﺟﻬﺪﻫﻢ ﻟﺘﺄﻳﻴﺪﻩ ﻭﺍﻋﺘﻘﺎﺩﻩ ﻭﺍﻟﺪﻋﻮﺓ ﺇﻟﻴﻪ‪ ،‬ﻓﺎ‪‬ﺘﻬﺪ ﻭﺇﻥ ﺃﺧﻄﺄ ﻣﻌﺬﻭﺭ‪(...‬ﺍﻩ‬
‫ﻭﻗﺪ ﻧﻘﻞ ﻛﻼﻡ ﺭﺷﻴﺪ ﺭﺿﺎ ﻋﺒﺪ ﺍﳊﺴﲔ ﺷﺮﻑ ﺍﻟﺪﻳﻦ ﺍﻹﻣﺎﻣﻲ ﺍﻹﺛﻨﺎ ﻋﺸﺮﻱ ﰲ ﻛﺘﺎﺑﻪ ) ﺍﻟﻔﺼﻮﻝ ﺍﳌﻬﻤﺔ‬
‫ﰲ ﺗﺄﻟﻴﻒ ﺍﻷﻣﺔ( ﻣﺴﺘﺪﻻ ﻣﻘﺮﺍ ﻣﺴﺘﺤﺴﻨﺎ ﻓﻴﻨﺒﻐﻲ ﻋﻠﻰ ﺍﻹﻣﺎﻣﻴﺔ ﺃﻥ ﻳﺸﻴﻌﻮﺍ ﻓﻴﻤﺎ ﺑﻴﻬﻤﺎ ﻣﺜﻞ ﻫـﺬﻩ ﺍﻵﺭﺍﺀ‬
‫ﻭﻳﻨﺒﺬﻭﺍ ﺍﻵﺭﺍﺀ ﺍﳌﺘﺸﺪﺩﺓ‬
‫ﻭﻣﻨﻬﻢ ﺍﻟﻘﺎﲰﻲ ﺣﻴﺚ ﻗﺎﻝ ﰲ ﻛﺘﺎﺑﻪ )ﺗﺎﺭﻳﺦ ﺍﳉﻬﻤﻴﺔ ﻭﺍﳌﻌﺘﺰﻟﺔ( ﺹ‪) : ٧٧‬ﻭﺟﻠﻲ ﺃﻥ ﻣﺎ ﻳﺒﻌﺚ ﻋﻠﻰ ﺑﺬﻝ‬
‫ﺍﳉﻬﺪ ﰲ ﺍﻟﻔﺮﻭﻉ ﻫﻮ ﻧﻈﲑ ﻣﺎ ﻳﺒﻌﺚ ﻋﻠﻴﻪ ﰲ ﺍﻷﺻﻮﻝ ﺃﻭ ﺃﻋﻈﻢ‪ ،‬ﻓﺈﻥ ﻣﺴﺄﻟﺔ ﺍﻟﺮﺅﻳﺔ ﻭﺧﻠﻖ ﺍﻷﻓﻌﺎﻝ ﻭﺧﻠﻖ‬
‫ﺍﻟﻘﺮﺁﻥ ﻭﺇﺭﺍﺩﺓ ﺍﻟﻜﺎﺋﻨﺎﺕ ﳌﺎ ﺗﺸﺎ‪‬ﺖ ﺍﻵﻳﺎﺕ ﻭﺍﻷﺧﺒﺎﺭ ﻓﻴﻬﺎ ﺫﻫﺐ ﻛﻞ ﻓﺮﻳﻖ ﺇﱃ ﻣﺎ ﺭﺁﻩ ﺃﻭﻓﻖ ﻟﻜﻼﻡ ﺍﷲ‬
‫ﻭﻛﻼﻡ ﺭﺳﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻭﺃﻟﻴﻖ ﺑﻌﻈﻤﺔ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺛﺒﺎﺗﻪ ﺩﻳﻨﻪ‪ ،‬ﻓﻜـﺎﻧﻮﺍ ﻟـﺬﻟﻚ‬
‫ﳎﺘﻬﺪﻳﻦ ﻭﰲ ﺍﺟﺘﻬﺎﺩﻫﻢ ﻣﺄﺟﻮﺭﻭﻥ ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﰲ ﺍﻟﻘﺮﺏ ﻣﻦ ﺍﳊﻖ ﻣﺘﻔﺎﻭﺗﲔ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺃﻳﻀﺎ ﰲ ﻧﻔﺲ ﺍﻟﻜﺘﺎﺏ ﺹ‪) :٨٠‬ﻭﺑﺎﳉﻤﻠﺔ ﻓﻜﻮﻥ ﻫﺬﻩ ﺍﻟﻔﺮﻕ ﳎﺘﻬﺪﺓ ﳍﺎ ﻣﺎ ﻟﻠﻤﺠﺘﻬﺪﻳﻦ ﺃﻣﺮ ﻻ‬
‫ﻳﺮﺗﺎﺏ ﻓﻴﻪ ﻣﻨﺼﻒ‪ ،‬ﻭﺍ‪‬ﺘﻬﺪ ﻣﻌﺬﻭﺭ ﺑﻞ ﻣﺄﺟﻮﺭ ﻭﺇﻥ ﺃﺧﻄﺎ‪ ،‬ﻭﺇﺫﺍ ﺍﻧﺘﻔﻰ ﺍﻹﰒ ﻋﻦ ﺍ‪‬ﺘﻬﺪ ﻓﺄﱏ ﻳﺼﺢ ﻧﺒﺰﻩ‬
‫ﺑﺎﻷﻟﻘﺎﺏ ﺍﻟﺴﻮﺀ ﻭﺍﳊﻔﻴﻈﺔ ﻋﻠﻴﻪ؟ ﻭﻫﻞ ﻓﺮﻕ ﺍﻷﻣﺔ ﻭﺟﻌﻬﺎ ﺷﻴﻌﺎ ﻭﺃﺫﻫﺐ ﺭﳛﻬﺎ ﺇﻻ ﻫﺬﺍ ﺍﻟﺘﻨﺎﺑﺰ ﻭﺍﻹﺯﺭﺍﺀ‬
‫ﺍﳌﻌﻴﺐ ﻣﻊ ﻣﺎ ﳚﻤﻊ ﺍﻟﻜﻞ ﻣﻦ ﺃﺧﻮﺓ ﺍﻹﺳﻼﻡ؟(ﺍﻩ‬
‫ﻭﻗﺒﻞ ﻫﺆﻻﺀ ﲨﻴﻌﺎ ﺳﻴﺪﻧﺎ ﻋﻠﻰ ﺍﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﻓﻔﻲ ﺗﺎﺭﻳﺦ ﺍﻟﻄﱪﻱ ‪) :٣٣ / ٣‬ﻗﺎﻡ ﺇﱃ ﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‬
‫ﺃﺑﻮ ﺳﻼﻣﺔ ﺍﻟﺪﺍﻻﱐ ﻓﻘﺎﻝ‪ :‬ﺃﺗﺮﻯ ﳍﺆﻻﺀ ﺍﻟﻘﻮﻡ ]ﻳﻌﲏ ﻣﻦ ﳛﺎﺭﺑﻪ ﻣﻦ ﺃﻫﻞ ﺍﳉﻤﻞ[ ﺣﺠﺔ ﰲ ﻓﻴﻤﺎ ﻃﻠﺒﻮﺍ ﻣﻦ‬

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 ‫ﻫﺬﺍ ﺍﻟﺪﻡ ]ﺃﻱ ﺩﻡ ﻋﺜﻤﺎﻥ[ ﺇﻥ ﻛﺎﻧﻮﺍ ﺃﺭﺍﺩﻭﺍ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺑﺬﻟﻚ؟ ﻗﺎﻝ‪ :‬ﻧﻌﻢ ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺘﺮﻯ ﻟﻚ ﺣﺠـﺔ‬
‫ﺑﺘﺄﺧﲑﻙ ﺫﻟﻚ؟ ﻗﺎﻝ‪ :‬ﻧﻌﻢ‪ ،‬ﺇﻥ ﺍﻟﺸﻲﺀ ﺇﺫﺍ ﻛﺎﻥ ﻻ ﻳﺪﺭﻙ ﻓﺎﳊﻜﻢ ﻓﻴﻪ ﺃﺣﻮﻃﻪ ﻭﺃﻋﻤ‪‬ﻪ ﻧﻔﻌﺎ‪ ،‬ﻗﺎﻝ ‪ :‬ﻓﻤـﺎ‬
‫ﺣﺎﻟﻨﺎ ﻭﺣﺎﻟﻜﻢ ﺇﻥ ﺍﺑﺘﻠﻴﻨﺎ ﻏﺪﺍ ]ﺑﺎﻟﻘﺘﺎﻝ[؟ ﻗﺎﻝ ‪ :‬ﺇﱐ ﻷﺭﺟﻮ ﺃﻻ ﻳﻘﺘﻞ ﺃﺣﺪ ﻧﻘﻰ ﻗﻠﺒﻪ ﷲ ﻣﻨﺎ ﻭﻣﻨﻬﻢ ﺇﻻ‬
‫ﺃﺩﺧﻠﻪ ﺍﷲ ﺍﳉﻨﺔ(ﺍﻩ‬

‫ﺗﻨﺒﯿﮫ ﻣﮭﻢ ‪) :‬ﻣﻔﺎرﻗﺎت ﻋﺠﯿﺒﺔ(!!‬

‫ﺇﻧﻨﺎ ﻟﻨﻼﺣﻆ ﰲ ﻭﺍﻗﻌﻨﺎ ﺍﳌﺆﱂ ﻭﰲ ﻣﺎﺿﻴﻨﺎ ﺃﻳﻀﺎ ﺍﺯﺩﻭﺍﺟﻴﺔ ﻋﻨﺪ ﺍﻟﺒﻌﺾ ﰲ ﻣﺴﺄﻟﺔ ﺍﻹﻋـﺬﺍﺭ ﻟﻠﻤﺨـﺎﻟﻒ‬
‫ﺍﳌﺨﻄﺊ‪ ،‬ﻓﻨﺠﺪ ﺍﻟﺒﻌﺾ ﻳﻌﺬﺭ ﻣﻦ ﺃﺧﻄﺄ ﺇﺫﺍ ﻛﺎﻥ ﳑﻦ ﻳﻨﺘﻤﻲ ﺇﱃ ﻣﺬﻫﺒﻪ )ﻋﻘﺪﻱ ﺃﻭ ﻓﻘﻬﻲ ﺃﻭ ﺣﺮﻛـﻲ(‪،‬‬
‫ﻟﻜﻦ ﻋﻨﺪﻣﺎ ﻳﻘﻊ ﰲ ﺍﳋﻄﺄ ﻧﻔﺴﻪ ﺃﻭ ﳓﻮﻩ ﺃﻭ ﻣﺎ ﻫﻮ ﺩﻭﻧﻪ ﺷﺨﺺ‪ ‬ﺁﺧﺮ ﻟﻴﺲ ﻋﻠﻰ ﻣﺬﻫﺒﻪ ﻓﻼ ﻳﻠﺘﻤﺲ ﻟـﻪ‬
‫ﺇﻱ ﻋﺬﺭ ﺑﻞ ﺃﺣﻴﺎﻧﺎ ﳛﻤ‪‬ﻞ ﻛﻼﻣﻪ ﻓﻮﻕ ﻣﺎ ﳛﺘﻤﻠﻪ‪ ،‬ﺑﻞ ﻗﺪ ﻳﻜﻮﻥ ﺍﻹﺷﻜﺎﻝ ﰲ ﻛﻼﻡ ﻣﻦ ﻳﻨﺘﻤﻲ ﺇﱃ ﻣﺬﻫﺒﻪ‬
‫ﺃﻛﱪ ﻭﺗﻮﺟﻴﻬﻪ ﺃﻋﺴﺮ ﻣﻦ ﺗﻮﺟﻴﻪ ﻛﻼﻡ ﻣﻦ ﻻ ﻳﻨﺘﻤﻲ ﺇﱃ ﻣﺬﻫﺒﻪ‬
‫ﻭﻣﻦ ﺍﻷﻣﺜﻠﺔ ﻋﻠﻰ ﺫﻟﻚ ‪ :‬ﺍﻟﺘﻤﺎﺱ ﺍﻷﻋﺬﺍﺭ ﻣﻦ ﻗ‪‬ﺒ‪‬ﻞ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﻭﺍﳊﻨﺎﺑﻠﺔ ﻷﰊ ﺇﲰﺎﻋﻴﻞ ﺍﳍﺮﻭﻱ ﰲ ﺑﻌـﺾ‬
‫ﻋﺒﺎﺭﺍﺗﻪ ﰲ ﻛﺘﺎﺑﻪ ﺍﳌﻨﺎﺯﻝ ﺍﻟﱵ ﻇﺎﻫﺮﻫﺎ ﺍﳊﻠﻮﻝ ﻭﺍﻻﲢﺎﺩ ﻷﻧﻪ ﺣﻨﺒﻠﻲ ﺍﻟﻌﻘﺪ‪ ،‬ﻭﻋﺪﻡ ﺍﻟﺘﻤﺎﺳﻬﻢ ﺍﻷﻋﺬﺍﺭ ﳌـﻦ‬
‫ﻛﻼﻣﻪ ﻣﺜﻞ ﻛﻼﻡ ﺍﳍﺮﻭﻱ ﺑﻞ ﺃﻗﻞ ﺇﺷﻜﺎﻻ ‪-‬ﻣﻦ ﺍﻟﺼﻮﻓﻴﺔ‪ -‬ﻷ‪‬ﻢ ﺃﺷﺎﻋﺮﺓ‪ ،‬ﻭﰲ ﺍﳌﻘﺎﺑﻞ ﳒﺪ ﻛﺜﲑﺍ ﻣـﻦ‬
‫ﺍﻟﺼﻮﻓﻴﺔ ﻳﺸﻨﻊ ﻋﻠﻰ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻷﻧﻪ ﻳﻘﻮﻝ ﺑﻔﻨﺎﺀ ﺍﻟﻨﺎﺭ‪ ،‬ﺑﻴﻨﻤﺎ ﳏﻴﻲ ﺍﻟﺪﻳﻦ ﺍﺑﻦ ﻋﺮﰊ ﻳﻘﻮﻝ ﺑﻨﺤﻮ ﺫﻟﻚ ﻣـﻦ‬
‫ﻗﹶﺒ‪‬ﻞ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻭﻟﻜﻨﻨﺎ ﻻ ﳒﺪﻫﻢ ﻳﺸﻨﻌﻮﻥ ﻋﻠﻴﻪ ﺑﺬﻟﻚ )ﻋﻠﻰ ﺃﻧﻪ ﻗﺪ ﻗﻴﻞ ﺇﻥ ﺫﻟﻚ ﻣﺪﺳﻮﺱ ﻋﻠﻴﻪ ﰲ ﻛﺘﺒﻪ(‬
‫ﻭﻣﻦ ﺍﻷﻣﺜﻠﺔ ﻋﻠﻰ ﺫﻟﻚ‪ :‬ﺃﻥ ﺍﻹﻣﺎﻣﻴﺔ ﺷﺪﻳﺪﻭﻥ ﻋﻠﻰ ﻣﻦ ﻳﻌﺪﻭ‪‬ﻢ ﻣﻦ ﺍﳌﺸﺒﻬﺔ ﻭﺍ‪‬ﺴﻤﺔ‪ ،‬ﻭﻗﺪ ﻻ ﻳﻜﻮﻧﻮﻥ‬
‫ﻛﺬﻟﻚ‪ ،‬ﻣﻊ ﺃﻥ ﰲ ﻣﺘﻘﺪﻣﻴﻬﻢ ﻣﻦ ﻫﻮ ﻣﺸﺒﻪ ﻭﳎﺴﻢ ﻟﻜﻨﻬﻢ ﻳﻐﻀﻮﻥ ﺍﻟﻄﺮﻑ ﻋﻨﻬﻢ‪ ،‬ﻭﻛﺬﻟﻚ ﻳﺸـﻨﻌﻮﻥ‬
‫ﻋﻠﻰ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﻛﺘﺐ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﻟﱵ ﺗﻮﻫﻢ ﺍﻟﺘﺸﺒﻴﻪ ﻣﻊ ﺃﻧﻪ ﻳﻮﺟﺪ ﰲ ﻛﺘﺒﻬﻢ ﻣﺎ ﻫﻮ ﻣﺜﻠﻬﺎ ﺃﻭ‬
‫ﺃﺷﺪ ﻣﻨﻬﺎ‬
‫ﻭﻣﻦ ﺍﻷﻣﺜﻠﺔ ﻋﻠﻰ ﺫﻟﻚ ﻣﻦ ﻭﺍﻗﻌﻨﺎ ﺍﳌﻌﺎﺻﺮ ‪ :‬ﺃﻥ ﺑﻌﺾ ﺍﳊﺮﻛﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺼﻮﰲ ﺃﻭ ﺍﳌﻌﺘﺰﱄ‬
‫ﺃﻭ ﺍﻟﺸﻴﻌﻲ ﻣﻨﺘﻤﻴﺎ ﺇﻟﻴﻬﻢ ﳒﺪﻫﻢ ﻳﻠﺘﻤﺴﻮﻥ ﻟﻪ ﺍﻷﻋﺬﺍﺭ‪ ،‬ﺑﻞ ﻭﺃﺣﻴﺎﻧﺎ ﻳﺪﺍﻓﻌﻮﻥ ﻋﻦ ﺍﻟﺘﺼـﻮﻑ ﻭﺍﻻﻋﺘـﺰﺍﻝ‬
‫ﻭﺍﻟﺘﺸﻴﻊ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺼﻮﰲ ﺃﻭ ﺍﳌﻌﺘﺰﱄ ﺃﻭ ﺍﻟﺸﻴﻌﻲ ﻟﻴﺲ ﻣﻨﺘﻤﻴﺎ ﺇﻟﻴﻬﻢ ﱂ ﻳﻠﺘﻤﺴﻮﺍ ﻟﻪ ﻋﺬﺭﺍ ﻭﻃﻌﻨﻮﺍ ﻓﻴـﻪ‬
‫ﺑﺘﺼﻮﻓﻪ ﻭﺍﻋﺘﺰﺍﻟﻪ ﻭﺗﺸﻴﻌﻪ ﻭﻫﺬﺍ ﻣﻦ ﺍﳌﻔﺎﺭﻗﺎﺕ ﺍﻟﻌﺠﻴﺒﺔ!!!‬
‫ﻭﻣﻦ ﺍﳌﻔﺎﺭﻗﺎﺕ ﺍﻟﻌﺠﻴﺒﺔ ﺃﻳﻀﺎ ‪ :‬ﺃﻧﻚ ﲡﺪ ﺍﻟﺒﻌﺾ ﻳﻠﺘﻤﺲ ﺍﻟﻌﺬﺭ ﳌﺨﺎﻟﻔﻴﻪ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺇﺫﺍ ﻛﺎﻧﻮﺍ ﻣـﻦ‬
‫ﺍﻟﻌﺼﻮﺭ ﺍﳌﺘﻘﺪﻣﺔ‪ ،‬ﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻧﻮﺍ ﻣﻦ ﺃﻫﻞ ﻋﺼﺮﻩ ﻓﺈﻧﻪ ﻻ ﻳﻠﺘﻤﺲ ﳍﻢ ﺃﻱ ﻋﺬﺭ ﻭﻟﻮ ﻛﺎﻥ ﺧﻄـﺆﻫﻢ ﺩﻭﻥ‬
‫ﺧﻄﺄ ﻣﻦ ﻛﺎﻥ ﰲ ﺍﻟﻌﺼﻮﺭ ﺍﳌﺘﻘﺪﻣﺔ‬

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 ‫ﻭﻣﻦ ﺍﳌﻔﺎﺭﻗﺎﺕ ﺍﻟﻌﺠﻴﺒﺔ ﺃﻳﻀﺎ‪ :‬ﻣﺎ ﻧﻼﺣﻈﻪ –ﻭﻟﻸﺳﻒ‪ -‬ﻣﻦ ﺍﻻﻧﻔﺼﺎﻡ ﺑﲔ ﺍﻟﻨﻈﺮﻳﺔ ﻭﺍﻟﺘﻄﺒﻴـﻖ‪ ،‬ﻓﻌﻨـﺪ‬
‫ﺍﻟﺘﻨﻈﲑ ﳌﺴﺄﻟﺔ ﺇﻋﺬﺍﺭ ﺍﳌﺨﺎﻟﻒ ﳒﺪ ﻛﻼﻣﺎ ﲨﻴﻼ ﻭﻟﻄﻴﻔﺎ ﻭﺗﺄﺻﻴﻼ ﻣﻘﺒﻮﻻ‪) ..‬ﺍﻟﺘﻤﺲ ﻷﺧﻴﻚ ﺳﺒﻌﲔ ﻋﺬﺭﺍ‪،‬‬
‫ﻓﺈﺫﺍ ﱂ ﲡﺪ ﻓﻘﻞ ﻟﻌﻞ ﻋﻨﺪﻩ ﻋﺬﺭﺍ ﻻ ﺃﻋﺮﻓﻪ(‪ ،‬ﻭﻋﻨﺪ ﺍﻟﺘﻄﺒﻴﻖ ﳒﺪ ﻋﻤﻼ ﺷﻨﻴﻌﺎ ﻭﻋﻨﻴﻔﺎ‪ ،‬ﻭﻧﺴﻴﻨﺎ ﺃﻭ ﺗﻨﺎﺳـﻴﻨﺎ‬
‫ﺍﻟﺘﻨﻈﲑ‪ ..‬ﻓﺼﺎﺭ ﻫﺒﺎﺀ ﻣﻨﺜﻮﺭﺍ‪) ..‬ﻛﺴﺮﺍﺏ ﺑﻘﻴﻌﺔ ﳛﺴﺒﻪ ﺍﻟﻈﻤﺂﻥ ﻣﺎﺀﺍ ﺣﱴ ﺇﺫﺍ ﺟﺎﺀﻩ ﱂ ﳚﺪﻩ ﺷﻴﺌﺎ(‬

‫اﻟﻤﺒﺤﺚ اﻟﺮاﺑﻊ‪ :‬ﻣﺴﺄﻟﺔ اﻟﺘﻜﻔﯿﺮ‬

‫اﻟﻔﺮع اﻷول‪ :‬ﻓﺮ ﻣﻦ اﻟﺘﻜﻔﯿﺮ ﻓﺮارك ﻣﻦ اﻷﺳﺪ‬
‫ﻟﻨﺤﺎﻭﻝ ﻋﻨﺪ ﺇﺻﺪﺍﺭ ﺍﻷﺣﻜﺎﻡ ﻋﻠﻰ ﺍﻵﺧﺮﻳﻦ ﺍﺟﺘﻨﺎﺏ ﺍﻟﺘﻜﻔﲑ ﻣﺎ ﺍﺳﺘﻄﻌﻨﺎ ﺇﱃ ﺫﻟﻚ ﺳﺒﻴﻼ‪ ،‬ﻭﻟﻴﺲ ﺍﳌﺮﺍﺩ‬
‫ﻫﻮ ﺇﻟﻐﺎﺀ ﺍﻟﺘﻜﻔﲑ ﻣﻦ ﺍﻟﺪﻳﻦ ﻓﺪﻳﻦ‪ ‬ﻟﻴﺲ ﻓﻴﻪ ﺗﻜﻔﲑ ﻟﻴﺲ ﺑﺪﻳﻦ‪ ،‬ﻭﻟﻜﻦ ﺍﳌﺮﺍﺩ ﻫﻮ ﺍﻟﺘﺄﻛﺪ ﻭﺍﻻﺣﺘﻴـﺎﻁ‬
‫ﻭﺍﳊﺬﺭ ﻭﺗﻀﻴﻴﻖ ﺣﺪﻭﺩ ﺍﻟﺘﻜﻔﲑ ﻛﻤﺎ ﺿﻴﻘﻬﺎ ﺍﻟﺸﺮﻉ‪ ،‬ﻓﻘﺪ ﺟﺎﺀﺕ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻜﺜﲑﺓ ﺍﻟﱵ ﺗﺰﺟﺮ ﻋـﻦ‬
‫ﺗﻜﻔﲑ ﺍﳌﺴﻠﻢ ﻭﺗﻐﻠﻆ ﻋﻠﻰ ﻣﻦ ﻳﻔﻌﻞ ﺫﻟﻚ‪ ،‬ﻭﻫﻲ ﻣﺸﻬﻮﺭﺓ ﻣﻌﺮﻭﻓﺔ ﻻ ﺩﺍﻋﻲ ﻟﺬﻛﺮﻫﺎ ﻷ‪‬ﺎ ﺃﺷﻬﺮ ﻣﻦ ﺃﻥ‬
‫ﺗﺬﻛﺮ ﻭﺃﻛﺜﺮ ﻣﻦ ﺃﻥ ﲢﺼﺮ‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻮﺯﻳﺮ ﰲ ﺇﻳﺜﺎﺭ ﺍﳊﻖ ﺹ‪ ٣٨٥‬ﺑﻌﺪ ﺫﻛﺮﻩ ﻃﺎﺋﻔﺔ ﻣﻦ ﺗﻠﻚ ﺍﻷﺣﺎﺩﻳﺚ‪) :‬ﻭﰲ ﳎﻤﻮﻉ ﺫﻟﻚ ﻣـﺎ‬
‫ﻳﺸﻬﺪ ﻟﺼﺤﺔ ﺍﻟﺘﻐﻠﻴﻆ ﰲ ﺗﻜﻔﲑ ﺍﳌﺆﻣﻦ ﻭﺇﺧﺮﺍﺟﻪ ﻣﻦ ﺍﻹﺳﻼﻡ ﻣﻊ ﺷﻬﺎﺩﺗﻪ ﺑﺎﻟﺘﻮﺣﻴـﺪ ﻭﺍﻟﻨﺒـﻮﺍﺕ‪،‬‬
‫ﻭﺧﺎﺻﺔ ﻣﻊ ﻗﻴﺎﻣﻪ ﺑﺄﺭﻛﺎﻥ ﺍﻹﺳﻼﻡ ﻭﲡﻨﺒﻪ ﻟﻠﻜﺒﺎﺋﺮ ﻭﻇﻬﻮﺭ ﺃﻣﺎﺭﺍﺕ ﺻﺪﻗﻪ ﰲ ﺗﺼﺪﻳﻘﻪ ﻷﺟﻞ ﻏﻠﻄـﺔ ﰲ‬
‫ﺑﺪﻋﺔ ﻟﻌﻞ ﺍﳌﻜﻔﺮ ﻟﻪ ﻻ ﻳﺴﻠﻢ ﻣﻦ ﻣﺜﻠﻬﺎ ﺃﻭ ﻗﺮﻳﺐ ﻣﻨﻬﺎ ﻓﺎﻥ ﺍﻟﻌﺼﻤﺔ ﻣﺮﺗﻔﻌﺔ ﻭﺣﺴﻦ ﻇﻦ ﺍﻹﻧﺴﺎﻥ ﺑﻨﻔﺴﻪ‬
‫ﻻ ﻳﺴﺘﻠﺰﻡ ﺍﻟﺴﻼﻣﺔ ﻣﻦ ﺫﻟﻚ ﻋﻘﻼ ﻭﻻ ﺷﺮﻋﺎ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺃﻳﻀﺎ‪ ) :‬ﻣﻦ ﺍﻟﻌ‪‬ﺒ‪‬ﺮ ﺍﻟﻜﺒﺎﺭ ﰲ ﺫﻟﻚ ﺃﻥ ﺍﳉﻤﻬﻮﺭ ﱂ ﻳﻜﻔﺮﻭﺍ ﻣﻦ ﻛﻔﺮ ﺍﳌﺴﻠﻢ ﻣﺘﺄﻭﻻ ﰲ ﺗﻜﻔﲑﻩ ﻏﲑ‬
‫ﻣﺘﻌﻤﺪ ﻣﻊ ﺃﻥ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻜﺜﲑﺓ ﺗﻘﺘﻀﻲ ﺫﻟﻚ ]ﻣﻦ ﻛﻔﺮ ﻣﺴﻠﻤﺎ ﻓﻘﺪ ﻛﻔﺮ[‪ ،‬ﻭﺍﻟﻨﺼﻮﺹ ﺃﺻـﺢ‬
‫ﻃﺮﻕ ﺍﻟﺘﻜﻔﲑ ﻓﺈﺫﺍ ﺗﻮﺭﻉ ﺍﳉﻤﻬﻮﺭ ﻣﻦ ﺗﻜﻔﲑ ﻣﻦ ﺍﻗﺘﻀﺖ ﺍﻟﻨﺼﻮﺹ ﻛﻔﺮﻩ ﻓﻜﻴﻒ ﻻ ﻳﻜﻮﻥ ﺍﻟﻮﺭﻉ ﻣﻦ‬
‫ﺗﻜﻔﲑ ﻣﻦ ﱂ ﻳﺮﺩ ﰲ ﻛﻔﺮﻩ ﻧﺺ ﻭﺍﺣﺪ ﺃﺷﺪ؟ ﻓﺎﻋﺘﱪ ﺗﻮﺭﻉ ﺍﳉﻤﻬﻮﺭ ﻫﻨﺎ ﻭﺗﻌﻠـﻢ ﺍﻟـﻮﺭﻉ ﻣﻨـﻬﻢ ﰲ‬
‫ﺫﻟﻚ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺃﻳﻀﺎ ﰲ ﺇﻳﺜﺎﺭ ﺍﳊﻖ ﻋﻠﻰ ﺍﳋﻠﻖ ﺹ‪) :٤٠٠‬ﺍﷲ ﺗﻌﺎﱃ ﻧﺺ ﻋﻠﻰ ﲢﺮﱘ ﺍﻟﺘﻔﺮﻕ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻜﺮﱘ ﻭﺟﺎﺀ‬
‫ﺫﻟﻚ ﺑﻌﺒﺎﺭﺍﺕ ﻛﺜﲑﺓ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﻻ ﺃﻓﺤﺶ ﰲ ﺍﻟﺘﻔﺮﻕ ﻣﻦ ﺍﻟﺘﻮﺻﻞ ﺇﱃ ﺍﻟﺘﻜﻔﲑ ﺑﺄﺩﻟﺔ ﳏﺘﻤﻠﺔ‬
‫ﲤﻜﻦ ﻣﻌﺎﺭﺿﺘﻬﺎ ﲟﺜﻠﻬﺎ ﻭﳝﻜﻦ ﺍﻟﺘﻮﺻﻞ ‪‬ﺎ ﺇﱃ ﻋﺪﻡ ﺍﻟﺘﻜﻔﲑ ﻭﺇﱃ ﲨﻊ ﺍﻟﻜﻠﻤﺔ ﻭﺇﳕﺎ ﻗﻠﻨﺎ ﺃﻧﻪ ﻻ ﺃﻓﺤﺶ‬
‫ﻣﻦ ﺫﻟﻚ ﰲ ﺍﻟﺘﻔﺮﻕ ﺍﳌﻨﻬﻲ ﻋﻨﻪ ﳌﺎ ﻓﻴﻪ ﻣﻦ ﺃﻋﻈﻢ ﺍﻟﺘﻌﺎﺩﻱ ﻭﺍﻟﺘﻨﺎﻓﺮ ﻭﺍﻟﺘﺒﺎﻳﻦ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺃﻳﻀﺎ ﰲ ﻧﻔﺲ ﺍﻟﻜﺘﺎﺏ ﺹ‪) :٣٧٩‬ﻭﻣﻦ ﺃﻗﺒﺢ ﺍﻟﺘﻜﻔﲑ ﻣﺎ ﻛﺎﻥ ﻣﻨﻪ ﻣﺴـﺘﻨﺪ ﺇﱃ ﻭﺟـﻪ ﻳﻨﻜـﺮﻩ‬
‫ﺍﳌﺨﺎﻟﻒ ﻣﻦ ﺃﻫﻞ ﺍﳌﺬﻫﺐ ﻣﺜﻞ ﺗﻜﻔﲑ ﺃﰊ ﺍﳊﺴﲔ ﻭﺃﺻﺤﺎﺑﻪ ﺑﻨﻔﻲ ﻋﻠﻢ ﺍﻟﻐﻴﺐ ﻭﻫﻢ ﻳﻨﻜﺮﻭﻧﻪ ﻭﺗﻜﻔﲑ‬

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 ‫ﺍﻻﺷﻌﺮﻳﺔ ﺑﺎﳉﱪ ﺍﳋﺎﻟﺺ ﺍﻟﺬﻱ ﻫﻮ ﻗﻮﻝ ﺍﳉﻬﻤﻴﺔ ﺍﳉﱪﻳﺔ ﻭﻫﻢ ﻳﻨﻜﺮﻭﻧﻪ‪ ،‬ﻭﺍﷲ ﺗﻌﺎﱃ ﻳﻘﻮﻝ‪ :‬ﻭﻻ ﺗﻘﻮﻟﻮﺍ‬
‫ﳌﻦ ﺃﻟﻘﻰ ﺇﻟﻴﻜﻢ ﺍﻟﺴﻼﻡ ﻟﺴﺖ ﻣﺆﻣﻨﺎ(ﺍﻩ‬
‫ﻭﻣﻦ ﺛﺒﺖ ﺇﺳﻼﻣﻪ ﺑﻴﻘﲔ ﻓﻼ ﳚﻮﺯ ﺇﺧﺮﺍﺟﻪ ﻣﻦ ﺍﻹﺳﻼﻡ ﺇﻻ ﺑﻴﻘﲔ‪ ،‬ﻗﺎﻝ ﺍﻟﺸﻮﻛﺎﱐ ﰲ ﺍﻟﺴـﻴﻞ ﺍﳉـﺮﺍﺭ‬
‫ﺝ‪/٤‬ﺹ‪) :٥٧٨‬ﺍﻋﻠﻢ ﺃﻥ ﺍﳊﻜﻢ ﻋﻠﻰ ﺍﻟﺮﺟﻞ ﺍﳌﺴﻠﻢ ﲞﺮﻭﺟﻪ ﻣﻦ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ﻭﺩﺧﻮﻟﻪ ﰲ ﺍﻟﻜﻔـﺮ ﻻ‬
‫ﻳﻨﺒﻐﻲ ﳌﺴﻠﻢ ﻳﺆﻣﻦ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﺃﻥ ﻳﻘﺪﻡ ﻋﻠﻴﻪ ﺇﻻ ﺑﱪﻫﺎﻥ ﺃﻭﺿﺢ ﻣﻦ ﴰﺲ ﺍﻟﻨﻬﺎﺭ‪ ،‬ﻓﺈﻧﻪ ﻗﺪ ﺛﺒﺖ‬
‫ﰲ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤﺔ ﺍﳌﺮﻭﻳﺔ ﻣﻦ ﻃﺮﻳﻖ ﲨﺎﻋﺔ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ‪ :‬ﺃﻥ ﻣﻦ ﻗﺎﻝ ﻷﺧﻴﻪ ﻳﺎ ﻛﺎﻓﺮ ﻓﻘﺪ ﺑﺎﺀ ‪‬ﺎ‬
‫ﺃﺣﺪﳘﺎ ﻫﻜﺬﺍ ﰲ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﰲ ﻟﻔﻆ ﺁﺧﺮ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻭﻏﲑﳘﺎ‪ :‬ﻣﻦ ﺩﻋﺎ ﺭﺟﻼ ﺑﺎﻟﻜﻔﺮ ﺃﻭ ﻗﺎﻝ ﻋﺪﻭ‬
‫ﺍﷲ ﻭﻟﻴﺲ ﻛﺬﻟﻚ ﺇﻻ ﺣﺎﺭ ﻋﻠﻴﻪ ﺃﻱ ﺭﺟﻊ‪ ،‬ﻭﰲ ﻟﻔﻆ ﰲ ﺍﻟﺼﺤﻴﺢ‪ :‬ﻓﻘﺪ ﻛﻔﺮ ﺃﺣﺪﳘﺎ‬
‫ﻓﻔﻲ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﻭﻣﺎ ﻭﺭﺩ ﻣﻮﺭﺩﻫﺎ ﺃﻋﻈﻢ ﺯﺍﺟﺮ ﻭﺃﻛﱪ ﻭﺍﻋﻆ ﻋﻦ ﺍﻟﺘﺴﺮﻉ ﰲ ﺍﻟﺘﻜﻔﲑ ﻭﻗﺪ ﻗـﺎﻝ ﺍﷲ‬
‫ﻋﺰ ﻭﺟﻞ‪) :‬ﻭﻟﻜﻦ ﻣﻦ ﺷﺮﺡ ﺑﺎﻟﻜﻔﺮ ﺻﺪﺭﺍ( ﻓﻼ ﺑﺪ ﻣﻦ ﺷﺮﺡ ﺍﻟﺼﺪﺭ ﺑﺎﻟﻜﻔﺮ ﻭﻃﻤﺄﻧﻴﻨﺔ ﺍﻟﻘﻠـﺐ ﺑـﻪ‬
‫ﻭﺳﻜﻮﻥ ﺍﻟﻨﻔﺲ ﺇﻟﻴﻪ ﻓﻼ ﺍﻋﺘﺒﺎﺭ ﲟﺎ ﻳﻘﻊ ﻣﻦ ﻃﻮﺍﺭﻕ ﻋﻘﺎﺋﺪ ﺍﻟﺸﺮ ﻻ ﺳﻴﻤﺎ ﻣﻊ ﺍﳉﻬﻞ ﲟﺨﺎﻟﻔﺘﻬﺎ ﻟﻄﺮﻳﻘﺔ‬
‫ﺍﻹﺳﻼﻡ ﻭﻻ ﺍﻋﺘﺒﺎﺭ ﺑﺼﺪﻭﺭ ﻓﻌﻞ ﻛﻔﺮﻱ ﱂ ﻳﺮﺩ ﺑﻪ ﻓﺎﻋﻠﻪ ﺍﳋﺮﻭﺝ ﻋﻦ ﺍﻹﺳﻼﻡ ﺇﱃ ﻣﻠـﺔ ﺍﻟﻜﻔـﺮ ﻭﻻ‬
‫ﺍﻋﺘﺒﺎﺭ ﺑﻠﻔﻆ ﺗﻠﻔﻆ ﺑﻪ ﺍﳌﺴﻠﻢ ﻳﺪﻝ ﻋﻠﻰ ﺍﻟﻜﻔﺮ ﻭﻫﻮ ﻻ ﻳﻌﺘﻘﺪ ﻣﻌﻨﺎﻩ(ﺍﻩ‬
‫ﻭﻗﺒﻠﻪ ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻛﻤﺎ ﰲ ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ‪) :٢٨٢/٣‬ﻭﺍﳋﻮﺍﺭﺝ ﺍﳌﺎﺭﻗﻮﻥ ﺍﻟﺬﻳﻦ ﺃﻣﺮ ﺍﻟـﻨﱯ ﺑﻘﺘـﺎﳍﻢ‬
‫ﻗﺎﺗﻠﻬﻢ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﺃﺣﺪ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ ﻭﺍﺗﻔﻖ ﻋﻠﻰ ﻗﺘﺎﳍﻢ ﺃﺋﻤـﺔ ﺍﻟـﺪﻳﻦ ﻣـﻦ‬
‫ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﲔ‪ ،‬ﻭﻣﻦ ﺑﻌﺪﻫﻢ ﻭﱂ ﻳﻜﻔﺮﻫﻢ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﻭﺳﻌﺪ ﺑﻦ ﺃﰊ ﻭﻗﺎﺹ ﻭﻏﲑﳘﺎ ﻣـﻦ‬
‫ﺍﻟﺼﺤﺎﺑﺔ ﺑﻞ ﺟﻌﻠﻮﻫﻢ ﻣﺴﻠﻤﲔ ﻣﻊ ﻗﺘﺎﳍﻢ‪ ،‬ﻭﱂ ﻳﻘﺎﺗﻠﻬﻢ ﻋﻠﻲ ﺣﱴ ﺳﻔﻜﻮﺍ ﺍﻟﺪﻡ ﺍﳊﺮﺍﻡ ﻭﺃﻏﺎﺭﻭﺍ ﻋﻠـﻰ‬
‫ﺃﻣﻮﺍﻝ ﺍﳌﺴﻠﻤﲔ ﻓﻘﺎﺗﻠﻬﻢ ﻟﺪﻓﻊ ﻇﻠﻤﻬﻢ ﻭﺑﻐﻴﻬﻢ ﻻ ﻷ‪‬ﻢ ﻛﻔﺎﺭ ﻭﳍﺬﺍ ﱂ ﻳﺴﺐﹺ ﺣﺮﳝﻬﻢ ﻭﱂ ﻳﻐﻨﻢ ﺃﻣﻮﺍﳍﻢ‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﺛﺒﺖ ﺿﻼﳍﻢ ﺑﺎﻟﻨﺺ ﻭﺍﻹﲨﺎﻉ ﱂ ﻳﻜﻔﺮﻭﺍ ﻣﻊ ﺃﻣﺮ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺑﻘﺘﺎﳍﻢ ﻓﻜﻴﻒ‬
‫ﺑﺎﻟﻄﻮﺍﺋﻒ ﺍﳌﺨﺘﻠﻔﲔ ﺍﻟﺬﻳﻦ ﺃﺷﺘﺒﻪ ﻋﻠﻴﻬﻢ ﺍﳊﻖ ﰲ ﻣﺴﺎﺋﻞ ﻏﻠﻂ ﻓﻴﻬﺎ ﻣﻦ ﻫﻮ ﺃﻋﻠﻢ ﻣﻨﻬﻢ‪ ،‬ﻓـﻼ ﳛـﻞ‬
‫ﻷﺣﺪ ﻣﻦ ﻫﺬﻩ ﺍﻟﻄﻮﺍﺋﻒ ﺃﻥ ﺗﻜﻔﺮ ﺍﻷﺧﺮﻯ ﻭﻻ ﺗﺴﺘﺤﻞ ﺩﻣﻬﺎ ﻭﻣﺎﳍﺎ ﻭﺇﻥ ﻛﺎﻧﺖ ﻓﻴﻬﺎ ﺑﺪﻋﺔ ﳏﻘﻘـﺔ‪،‬‬
‫ﻓﻜﻴﻒ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﳌﻜﻔﺮﺓ ﳍﺎ ﻣﺒﺘﺪﻋﺔ ﺃﻳﻀﺎ؟! ﻭﻗﺪ ﺗﻜﻮﻥ ﺑﺪﻋﺔ ﻫﺆﻻﺀ ﺃﻏﻠﻆ‪ ،‬ﻭﺍﻟﻐﺎﻟﺐ ﺃ‪‬ﻢ ﲨﻴﻌـﺎ‬
‫ﺟﻬﺎﻝ ﲝﻘﺎﺋﻖ ﻣﺎ ﳜﺘﻠﻔﻮﻥ ﻓﻴﻪ(ﺍﻩ‬
‫ﻭﻟﺌﻦ ﳜﻄﺊ ﺍﳌﺮﺀ ﰲ ﻋﺪﻡ ﺍﻟﺘﻜﻔﲑ ﺧﲑ ﻟﻪ ﻣﻦ ﺃﻥ ﳜﻄﺊ ﰲ ﺍﻟﺘﻜﻔﲑ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ ﰲ ﻛﺘـﺎﺏ‬
‫ﺍﻟﺘﻔﺮﻗﺔ ﺑﲔ ﺍﻹﳝﺎﻥ ﻭﺍﻟﺰﻧﺪﻗﺔ‪) :‬ﻭﺍﻟﺬﻱ ﻳﻨﺒﻐﻲ ﺍﻻﺣﺘﺮﺍﺯ ﻋﻦ ﺍﻟﺘﻜﻔﲑ ﻣﺎ ﻭﺟﺪ ﺇﻟﻴﻪ ﺳﺒﻴﻼ ﻓﺈﻥ ﺍﺳﺘﺒﺎﺣﺔ ﺩﻣﺎﺀ‬
‫ﺍﳌﺼﻠﲔ ﺍﳌﻘﺮﻳﻦ ﺑﺎﻟﺘﻮﺣﻴﺪ ﺧﻄﺄ‪ ،‬ﻭﺍﳋﻄﺄ ﰲ ﺗﺮﻙ ﺃﻟﻒ ﻛﺎﻓﺮ ﰲ ﺍﳊﻴﺎﺓ ﺃﻫﻮﻥ ﻣﻦ ﺍﳋﻄﺄ ﰲ ﺳـﻔﻚ ﺩﻡ‬
‫ﻣﺴﻠﻢ ﻭﺍﺣﺪ(ﺍﻩ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺝ‪/١٢‬ﺹ‪٣٠٠‬‬

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 ‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻮﺯﻳﺮ ﰲ ﺇﻳﺜﺎﺭ ﺍﳊﻖ ﺹ‪) :٤٠٣‬ﻓﺎﻟﺘﺎﺭﻙ ﻟﻠﺘﻜﻔﲑ ﺇﻥ ﻗﺪ‪‬ﺭﻧﺎ ﺧﻄﺄﻩ ﻓﺈﳕﺎ ﺃﺧﻞ ﲝﻖ ﻣﻦ ﺣﻘـﻮﻕ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﻭﻫﻮ ﺇﺟﺮﺍﺀ ﺍﻷﺣﻜﺎﻡ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﻫﻮ ﻫﻬﻨﺎ ﱂ ﻳﺘﺮﻛﻪ ﺇﻻ ﻟﻌﺪﻡ ﺷﺮﻁ ﺟﻮﺍﺯﻩ ﻭﻫﻮ ﲢﻘﻖ ﺍﳌﻮﺟـﺐ‬
‫ﻟﻪ‪ ،‬ﻭﺃﻣﺎ ﺍﳌﻜﻔﺮ ﺇﻥ ﻗﺪ‪‬ﺭﻧﺎ ﺧﻄﺄﻩ ﻓﻘﺪ ﺃﺧﻞ ﲝﻖ ﺍﳌﺨﻠﻮﻕ ﺍﳌﺴﻠﻢ ﺑﻞ ﺗﻌﺪﻯ ﻋﻠﻴﻪ ﻭﻇﻠﻤﻪ ﺃﻛﱪ ﺍﻟﻈﻠـﻢ‬
‫ﻭﺃﻓﺤﺸﻪ ﻓﺄﺧﺮﺟﻪ ﻣﻦ ﺍﻹﺳﻼﻡ ﻭﻫﻮ ﻳﺸﻬﺪ ﺃﻥ ﻻ ﺃﻟﻪ ﺇﻻ ﺍﷲ ﻭﺃﻥ ﳏﻤﺪﺍ ﺭﺳﻮﻝ ﺍﷲ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺍﻟﺸﻮﻛﺎﱐ ﰲ ﺍﻟﺴﻴﻞ ﺍﳉﺮﺍﺭ ﺝ‪/٤‬ﺹ‪) :٥٧٩‬ﻓﺤﻴﻨﺌﺬ ﺗﻨﺠﻮ ﻣﻦ ﻣﻌﺮﺓ ﺍﳋﻄﺮ ﻭﺗﺴﻠﻢ ﻣﻦ ﺍﻟﻮﻗﻮﻉ ﰲ‬
‫ﺍﶈﻨﺔ‪ ،‬ﻓﺈﻥ ﺍﻹﻗﺪﺍﻡ ﻋﻠﻰ ﻣﺎ ﻓﻴﻪ ﺑﻌﺾ ﺍﻟﺒﺄﺱ ﻻ ﻳﻔﻌﻠﻪ ﻣﻦ ﻳﺸﺢ ﻋﻠﻰ ﺩﻳﻨﻪ ﻭﻻ ﻳﺴﻤﺢ ﺑﻪ ﻓﻴﻤﺎ ﻻ ﻓﺎﺋﺪﺓ‬
‫ﻓﻴﻪ ﻭﻻ ﻋﺎﺋﺪﺓ‪ ،‬ﻓﻜﻴﻒ ﺇﺫﺍ ﻛﺎﻥ ﳜﺸﻰ ﻋﻠﻰ ﻧﻔﺴﻪ ﺇﺫﺍ ﺃﺧﻄﺄ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﻋﺪﺍﺩ ﻣﻦ ﲰﺎﻩ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻛﺎﻓﺮﺍ ﻓﻬﺬﺍ ﻳﻘﻮﺩ ﺇﻟﻴﻪ ﺍﻟﻌﻘﻞ ﻓﻀﻼ ﻋﻦ ﺍﻟﺸﺮﻉ(ﺍﻩ‬
‫ﺑﻞ ﻗﺎﻝ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﺍﺣﺘﻤﺎﻝ ﺍﻟﺘﻜﻔﲑ ﺗﺴﻌﺔ ﻭﺗﺴﻌﲔ ﺑﺎﳌﺎﺋﺔ ﻭﺍﺣﺘﻤﺎﻝ ﻋﺪﻡ ﺍﻟﺘﻜﻔﲑ ﻭﺍﺣﺪﺍ‬
‫ﺑﺎﳌﺎﺋﺔ ﻓﺈﻧﻨﺎ ﻧﻐﻠﺐ ﻋﺪﻡ ﺍﻟﺘﻜﻔﲑ ﻭﺫﻟﻚ ﳋﻄﻮﺭﺓ ﺍﻟﺘﻜﻔﲑ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ ﰲ ﺣﺎﺷـﻴﺘﻪ ﻋﻠـﻰ ﺷـﺮﺡ‬
‫ﺍﳊﺼﻜﻔﻲ ‪) :٢٣٠/٤‬ﻭﺍﻋﻠﻢ ﺃﻧﻪ )ﻻ ﻳ‪‬ﻔﱴ ﺑﻜﻔﺮ ﻣﺴﻠﻢ ﺃﻣﻜﻦ ﲪﻞ ﻛﻼﻣﻪ ﻋﻠﻰ ﳏﻤﻞ ﺣﺴﻦ ﺃﻭ ﻛﺎﻥ‬
‫ﰲ ﻛﻔﺮﻩ ﺧﻼﻑ‪ ،‬ﻭﻟﻮ( ﻛﺎﻥ ﺫﻟﻚ )ﺭﻭﺍﻳﺔ ﺿﻌﻴﻔﺔ( ﻛﻤﺎ ﺣﺮﺭﻩ ﰲ ﺍﻟﺒﺤـﺮ‪ ،‬ﻭﻋـﺰﺍﻩ ﰲ ﺍﻷﺷـﺒﺎﻩ ﺇﱃ‬
‫ﺍﻟﺼﻐﺮﻯ‪ .‬ﻭﰲ ﺍﻟﺪﺭﺭ ﻭﻏﲑﻫﺎ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﰲ ﺍﳌﺴﺄﻟﺔ ﻭﺟﻮﻩ ﺗﻮﺟﺐ ﺍﻟﻜﻔﺮ ﻭﻭﺍﺣﺪ ﳝﻨﻌﻪ ﻓﻌﻠﻰ ﺍﳌﻔﱵ ﺍﳌﻴﻞ‬
‫ﳌﺎ ﳝﻨﻌﻪ‪ ،‬ﰒ ﻟﻮ ﻧﻴ‪‬ﺘﻪ ﺫﻟﻚ ﻓﻤ‪‬ﺴﻠ‪‬ﻢ‪ ،‬ﻭﺇﻻ ﱂ ﻳﻨﻔﻌﻪ ﲪﻞ ﺍﳌﻔﱵ ﻋﻠﻰ ﺧﻼﻓﻪ(ﺍﻩ‬

‫اﻟﻔﺮع اﻟﺜﺎﻧﻲ ‪ :‬ﺟﮭﺎت اﻟﺘﻜﻔﯿﺮ‬

‫ﺍﻟﺘﻜﻔﲑ ﻟﻪ ﺟﻬﺘﺎﻥ‪ :‬ﺍﻟﺘﻜﻔﲑ ﻣﻦ ﺣﻴﺚ ﺍﻟﻮﺻﻒ )ﺍﳌﺴﺄﻟﺔ ﺍﳌﻜﻔﺮﺓ( ﻭﺍﻟﺘﻜﻔﲑ ﻣﻦ ﺣﻴﺚ ﺍﻟﻌﲔ )ﺍﻟﺸـﺨﺺ‬
‫ﺍﳌﻌﲔ ﺍﻟﺬﻱ ﻭﻗﻊ ﰲ ﺍﻟﻜﻔﺮ(‪ ،‬ﻭﻟﻨﺄﺧﺬ ﺍﳉﻬﺘﲔ ﺑﺎﺧﺘﺼﺎﺭ ﰲ ﺍﳌﺴﺄﻟﺘﲔ ﺍﻟﺘﺎﻟﻴﺘﲔ‪:‬‬

‫اﻟﻤﺴﺄﻟﺔ اﻷوﻟﻰ ‪ :‬اﻟﺘﻜﻔﯿﺮ اﻟﻮﺻﻔﻲ‬

‫ﺃﻱ ﺍﳊﻜﻢ ﻋﻠﻰ ﻋﻤﻞ ﻣﺎ ﺃﻭ ﻗﻮﻝ ﻣﺎ ﺃﻭ ﺍﻋﺘﻘﺎﺩ ﻣﺎ ﺑﺄﻧﻪ ﻛﻔﺮ‪ ،‬ﻭﻫﺬﺍ ﺍﻷﻣﺮ ﻟﻴﺲ ﺑﺎﳍﲔ ﻓﻠﻴﺲ ﻛﻞ ﻣﺎ ﺃﹸﻃﻠﻖ‬
‫ﻋﻠﻴﻪ ﺍﻟﻜﻔﺮ ﰲ ﺍﻟﻨﺼﻮﺹ ﻫﻮ ﻛﻔﺮ ﳐﺮﺝ ﻣﻦ ﺍﳌﻠﺔ‪ ،‬ﻓﺈﻥ ﺍﳋﻮﺍﺭﺝ ﻭﺳ‪‬ﻌﻮﺍ ﺑﺎﺏ ﺍﻟﻜﻔﺮ ﻓﻜﻠﻤﺎ ﻭﺟﺪﻭﺍ ﻛﻠﻤﺔ‬
‫ﻛﻔﺮ ﺃﻭ ﻧﻔﻴﺎ ﻟﻺﳝﺎﻥ ﰲ ﺍﻵﻳﺎﺕ ﺃﻭ ﺍﻷﺣﺎﺩﻳﺚ ﺃﺭﺟﻌﻮﻫﺎ ﺇﱃ ﺍﻟﻜﻔﺮ ﺍﳌﺨﺮﺝ ﻣﻦ ﺍﳌﻠﺔ‪ ،‬ﻭﻗﺪ ﺗﺄﺛﺮ ‪‬ﻢ ﺑﻌﺾ‬
‫ﺍﻟﻐﻼﺓ ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻓﻜﻔﺮﻭﺍ ﺑﺄﺷﻴﺎﺀ ﻋﻘﺪﻳﺔ ﺃﻭ ﻋﻤﻠﻴﺔ ﻫﻲ ﻣﻦ ﺍﶈﺮﻣﺎﺕ ﻓﺤﺴﺐ ﺑـﻞ ﺃﺣﻴﺎﻧـﺎ ﻣـﻦ‬
‫ﺍﳌﻜﺮﻭﻫﺎﺕ ﺑﻞ ﻭﺃﺣﻴﺎﻧﺎ ﻣﻦ ﺍﳌﺒﺎﺣﺎﺕ!!!‬
‫ﻭﰲ ﻣﻘﺎﺑﻞ ﺍﳋﻮﺍﺭﺝ ﻭﻣﻦ ﺷﺎ‪‬ﻬﻢ ﺿﻴﻖ ﺍﳌﺮﺟﺌﺔ ﺑﺎﺏ ﺍﻟﺘﻜﻔﲑ ﻓﻠﻢ ﳛﻜﻤﻮﺍ ﻋﻠﻰ ﻛﺜﲑ ﻣﻦ ﺍﳌﺴﺎﺋﻞ ﺍﻟﻜﻔﺮﻳﺔ‬
‫ﺑﺎﻟﻜﻔﺮ‪ ،‬ﺑﻞ ﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻣﻦ ﻋﺮﻑ ﺃﻥ ﺍﷲ ﻫﻮ ﺧﺎﻟﻘﻪ ﻓﻬﻮ ﺍﳌﺆﻣﻦ ﻭﻻ ﻳﻀﺮﻩ ﺑﻌﺪ ﺫﻟﻚ ﺫﻧﺐ!!!‬

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 ‫ﻭﺍﻟﺴﺒﺐ ﺍﻟﺮﺋﻴﺴﻲ ﰲ ﺫﻟﻚ ﻫﻮ ﺍﳉﻬﻞ ﺑﺎﻟﺸﺮﻉ ﻭﺍﻟﺒﻌﺪ ﻋﻦ ﻛﻼﻡ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺍﳌﺼﻴﺒﺔ ﺃﻥ ﺍﳉﻬﺎﻝ ﻗﺪ‬
‫ﺗﺴﻠﻄﻮﺍ ﻋﻠﻰ ﺗﻜﻔﲑ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﻌﺎﻣﺔ ﻭﺗﻀﻠﻴﻠﻬﻢ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻛﻤﺎ ﰲ ﳎﻤـﻮﻉ ﻓﺘﺎﻭﻳـﻪ ‪:١٠٠/٣٥‬‬
‫)ﻋﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ ﺍﳌﺘﻜﻠﻤﲔ ﰲ ﺍﻟﺪﻧﻴﺎ ﺑﺎﺟﺘﻬﺎﺩﻫﻢ ﻻ ﳚﻮﺯ ﺗﻜﻔﲑ ﺃﺣﺪﻫﻢ ﲟﺠﺮﺩ ﺧﻄﺄ ﺃﺧﻄﺄﻩ ﰲ ﻛﻼﻣﻪ‪،‬‬
‫ﻭﻫﺬﺍ ﻛﻼﻡ ﺣﺴﻦ ﲡﺐ ﻣﻮﺍﻓﻘﺘﻪ ﻋﻠﻴﻪ؛ ﻓﺈﻥ ﺗﺴﻠﻴﻂ ﺍﳉﻬﺎﻝ ﻋﻠﻰ ﺗﻜﻔﲑ ﻋﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺃﻋﻈـﻢ‬
‫ﺍﳌﻨﻜﺮﺍﺕ‪...‬‬
‫ﻭﻗﺪ ﺍﺗﻔﻖ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﻋﻠﻰ ﺃﻥ ﻋﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ ﻻ ﳚﻮﺯ ﺗﻜﻔﲑﻫﻢ ﲟﺠﺮﺩ ﺍﳋﻄﺄ ﺍﶈﺾ؛ ﺑﻞ‬
‫ﻛﻞ ﺃﺣﺪ ﻳﺆﺧﺬ ﻣﻦ ﻗﻮﻟﻪ ﻭﻳﺘﺮﻙ ﺇﻻ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ‪ ،‬ﻭﻟﻴﺲ ﻛﻞ ﻣﻦ ﻳﺘﺮﻙ ﺑﻌﺾ‬
‫ﻛﻼﻣﻪ ﳋﻄﺄ ﺃﺧﻄﺄﻩ ﻳﻜﻔﺮ ﻭﻻ ﻳﻔﺴﻖ ﺑﻞ ﻭﻻ ﻳﺄﰒ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻛﻤﺎ ﰲ ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ﺝ‪/٢٨‬ﺹ‪) :٤٩٧‬ﻓﻬﺆﻻﺀ ﺃﺻﻞ ﺿﻼﳍﻢ ﺍﻋﺘﻘﺎﺩﻫﻢ ﰲ ﺃﺋﻤـﺔ‬
‫ﺍﳍﺪﻯ ﻭﲨﺎﻋﺔ ﺍﳌﺴﻠﻤﲔ ﺃ‪‬ﻢ ﺧﺎﺭﺟﻮﻥ ﻋﻦ ﺍﻟﻌﺪﻝ ﻭﺃ‪‬ﻢ ﺿﺎﻟﻮﻥ ﻭﻫﺬﺍ ﻣﺄﺧﺬ ﺍﳋﺎﺭﺟﲔ ﻋﻦ ﺍﻟﺴﻨﺔ‪...،‬‬
‫ﰒ ﻳﻌﺪ‪‬ﻭﻥ ﻣﺎ ﻳﺮﻭﻥ ﺃﻧﻪ ﻇﻠﻢ ﻋﻨﺪﻫﻢ ﻛﻔﺮﺍ‪ ،‬ﰒ ﻳﺮﺗﺒﻮﻥ ﻋﻠﻰ ﺍﻟﻜﻔﺮ ﺃﺣﻜﺎﻣﺎ ﺍﺑﺘﺪﻋﻮﻫﺎ ﻓﻬـﺬﻩ ﺛـﻼﺙ‬
‫ﻣﻘﺎﻣﺎﺕ ﻟﻠﻤﺎﺭﻗﲔ(ﺍﻩ‬
‫ﻭﺑﺴﺒﺐ ﺍﳉﻬﻞ ﺃﻳﻀﺎ ﲡﺪ ﺍﻟﺘﻜﻔﲑ ﺑﻠﻮﺍﺯﻡ ﺍﻷﻗﻮﺍﻝ‪ ،‬ﻣﻊ ﺃﻥ ﻻﺯﻡ ﺍﻟﻘﻮﻝ ﻟﻴﺲ ﺑﻼﺯﻡ ﺇﻻ ﺃﻥ ﻳﻠﺘﺰﻣﻪ ﺻﺎﺣﺒﻪ‪،‬‬
‫ﻫﺬﺍ ﻣﺬﻫﺐ ﲨﺎﻫﲑ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻭﻋﻠﻴﻪ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻗﺎﻝ ﺍﺑﻦ ﺣﺰﻡ ﰲ ﺍﻟﻔﺼﻞ ‪) :١٣٨/٣‬ﻗﺎﻝ ﺃﺑﻮ ﳏﻤـﺪ‪:‬‬
‫ﻭﺃﻣﺎ ﻣﻦ ﻛﻔﺮ ﺍﻟﻨﺎﺱ ﲟﺎ ﺗﺆﻭﻝ ﺇﻟﻴﻪ ﺃﻗﻮﺍﳍﻢ ﻓﺨﻄﺄ ﻷﻧﻪ ﻛﺬﺏ ﻋﻠﻰ ﺍﳋﺼﻢ ﻭﺗﻘﻮﻳﻞ ﻟﻪ ﻣﺎ ﱂ ﻳﻘﻞ ﺑﻪ‪ ،‬ﻭﺇﻥ‬
‫ﻟﺰﻣﻪ ﻓﻠﻢ ﳛﺼﻞ ﻋﻠﻰ ﻏﲑ ﺍﻟﺘﻨﺎﻗﺾ ﻓﻘﻂ ﻭﺍﻟﺘﻨﺎﻗﺾ ﻟﻴﺲ ﻛﻔﺮﺍﹰ ﺑﻞ ﻗﺪ ﺃﺣﺴﻦ ﺇﺫﺍ ﻓﺮ ﻣـﻦ ﺍﻟﻜﻔـﺮ‪،‬‬
‫ﻭﺃﻳﻀﺎﹰ ﻓﺈﻧﻪ ﻟﻴﺲ ﻟﻠﻨﺎﺱ ﻗﻮﻝ ﺇﻻ ﻭﻣ‪‬ﺨﺎﻟ‪‬ﻒ‪ ‬ﺫﻟﻚ ﺍﻟﻘﻮﻝ ﻳ‪‬ﻠﺰﻡ ﺧﺼﻤ‪‬ﻪ ﺍﻟﻜﻔﺮ ﰲ ﻓﺴﺎﺩ ﻗﻮﻟﻪ ﻭﻃﺮﺩﻩ(ﺍﻩ‬
‫ﻭﺑﺴﺒﺐ ﺍﳉﻬﻞ ﺃﻳﻀﺎ ﲡﺪ ﺍﻟﺘﻜﻔﲑ ﺍﻟﻌﻴﲏ ﳌﻦ ﻭﻗﻊ ﰲ ﺍﳌﺴﺎﺋﻞ ﺍﳌﺨﺘﻠﻒ ﰲ ﻛﻮ‪‬ﺎ ﻛﻔﺮﺍ‪ ،‬ﻭﻟﻮ ﺃﻥ ﺍﳌﻜﻔﱢـﺮ‬
‫ﺑﺘﻠﻚ ﺍﳌﺴﺎﺋﻞ ﺍﺣﺘﻔﻆ ﺑﺎﻟﺘﻜﻔﲑ ﰲ ﻧﻔﺴﻪ ﳍﺎﻥ ﺍﻷﻣﺮ ﻟﻜﻦ ﺍﳌﺼﻴﺒﺔ ﻫﻲ ﺍﻟﺘﻌﻄﺶ ﻟﺴﻔﻚ ﺩﻡ ﻣﻦ ﻳﺮﻯ ﻛﻔﺮﻩ‬
‫ﻣﻊ ﺃﻥ ﺍﻷﻣﺮ ﳐﺘﻠﻒ ﻓﻴﻪ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻮﺯﻳﺮ ﰲ ﺇﻳﺜﺎﺭ ﺍﳊﻖ ﺹ‪) :٤٠٥‬ﺇﻥ ﰲ ﺍﳊﻜﻢ ﺑﺘﻜﻔﲑ ﺍﳌﹸﺨﺘ‪‬ﻠـﻒ ﰲ‬
‫ﻛﻔﺮﻫﻢ ﻣﻔﺴﺪﺓ ﺑﻴﻨﺔ ﲣﺎﻟﻒ ﺍﻻﺣﺘﻴﺎﻁ‪ ،‬ﻭﻣﻦ ﺫﻟﻚ ﺇﺳﻘﺎﻁ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻋﻨﻬﻢ ﺇﺫﺍ ﺗﺎﺑﻮﺍ!‪ ،‬ﻭﺇﺳﻘﺎﻁ ﲨﻴـﻊ‬
‫ﺣﻘﻮﻕ ﺍﳌﺨﻠﻮﻗﲔ ﻣﻦ ﺍﻷﻣﻮﺍﻝ ﻭﺍﻟﺪﻣﺎﺀ ﻭﻏﲑﳘﺎ!‪ ،‬ﻭﺇﺑﺎﺣﺔ ﻓﺮﻭﺝ ﻧﺴﺎﺋﻬﻢ ﺇﺫﺍ ﱂ ﻳﺘﻮﺑﻮﺍ!‪ ،‬ﻭﺳﻔﻚ ﺩﻣﺎﺋﻬﻢ‬
‫ﻣﻊ ﻗﻴﺎﻡ ﺍﻻﺣﺘﻤﺎﻝ‪(...‬ﺍﻩ‬
‫ﻭﻣﻦ ﺃﻣﺜﻠﺔ ﺍﻟﺘﻜﻔﲑ ﺍﳌﺨﺘﻠﻒ ﻓﻴﻪ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‪:‬‬
‫‪ -‬ﺍﺧﺘﻼﻑ ﺍﻷﺋﻤﺔ ﰲ ﺗﻜﻔﲑ ﺍ‪‬ﺴﻤﺔ‪ ،‬ﻭﻟﻠﻔﻘﲑ ﲝﺚ ﰲ )ﺣﻜﻢ ﺍﻟﺘﺠﺴﻴﻢ ﻭﺍ‪‬ﺴـﻤﺔ ﰲ‬
‫ﺍﳌﺬﺍﻫﺐ ﺍﻷﺭﺑﻌﺔ( ﻣﻨﺸﻮﺭ ﻋﻠﻰ ﺍﻟﻨﺖ‬
‫‪ -‬ﻭﻣﻦ ﺫﻟﻚ ﺃﻳﻀﺎ ﺍﺧﺘﻼﻓﻬﻢ ﰲ ﺗﻜﻔﲑ ﻣﻦ ﻳﻘﻮﻝ ﲞﻠﻖ ﺍﻟﻘﺮﺁﻥ ﻭﻟﻠﻔﻘﲑ ﲝﺚ ﰲ )ﺣﻜـﻢ‬
‫ﻣﻦ ﻗﺎﻝ ﲞﻠﻖ ﺍﻟﻘﺮﺁﻥ ﰲ ﺍﳌﺬﺍﻫﺐ ﺍﻷﺭﺑﻌﺔ( ﻋﺠﻞ ﺍﷲ ﺑﻨﺸﺮﻩ‬

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 ‫‪ -‬ﻭﻣﻦ ﺫﻟﻚ ﺍﳋﻼﻑ ﰲ ﺗﻜﻔﲑ ﻣﻦ ﻳﺴﺐ ﺍﻟﺼﺤﺎﺑﺔ ﻭﻟﻠﻔﻘﲑ ﲝﺚ ﰲ )ﺣﻜﻢ ﻣﻦ ﺳـﺐ‬
‫ﺍﻟﺼﺤﺎﺑﺔ ﰲ ﺍﳌﺬﺍﻫﺐ ﺍﻷﺭﺑﻌﺔ( ﻣﻨﺸﻮﺭ ﻋﻠﻰ ﺍﻟﻨﺖ‬
‫‪ -‬ﻭﻣﻦ ﺫﻟﻚ ﺍﳋﻼﻑ ﰲ ﺗﻜﻔﲑ ﺗﺎﺭﻙ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﺍﳋﻼﻑ ﰲ ﺗﻜﻔﲑ ﻣﻦ ﻳﻠﺒﺲ ﺍﻟﺼﻠﻴﺐ‪..‬‬
‫ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﳌﺴﺎﺋﻞ ﻭﻣﺎ ﺃﻛﺜﺮﻫﺎ‬

‫اﻟﻤﺴﺄﻟﺔ اﻟﺜﺎﻧﯿﺔ ‪ :‬اﻟﺘﻜﻔﯿﺮ اﻟﻌﯿﻨﻲ‬

‫ﺍﻟﺘﻜﻔﲑ ﺍﻟﻌﻴﲏ ﻟﺸﺨﺺ ﻣﻌﲔ ﺃﻭ ﻟﻄﺎﺋﻔﺔ ﻣﻌﻴﻨﺔ ﻫﻮ ﺃﻋﺴﺮ ﻣﻦ ﺍﻟﺘﻜﻔﲑ ﺍﻟﻮﺻﻔﻲ ﺑﻜﺜﲑ‪ ،‬ﻓﻴﺠﺐ ﺍﻻﺣﺘﻴـﺎﻁ‬
‫ﻓﻴﻪ ﺃﻛﺜﺮ ﻭﺃﻛﺜﺮ‪ ،‬ﳌﺎ ﻳﺘﺮﺗﺐ ﻋﻠﻰ ﺫﻟﻚ ﻣﻦ ﺍﻷﺣﻜـﺎﻡ ﰲ ﺍﻟـﺪﻧﻴﺎ )ﻛﺎﻟﻘﺘـﻞ ﻭﺍﻟﺼـﻼﺓ ﻭﺍﳌﻨﺎﻛﺤـﺔ‬
‫ﻭﺍﻟﺘﻮﺍﺭﺙ‪...‬ﺇﱁ (‪ ،‬ﻭﻷﻥ ﺫﻟﻚ ﻳﻌﲏ ﺍﳊﻜﻢ ﻋﻠﻰ ﺍﳌﻜﻔﱠﺮ ﺑﻜﻮﻧﻪ ﺧﺎﻟﺪﺍ ﳐﻠﺪﺍ ﰲ ﻧﺎﺭ ﺟﻨﻬﻢ ﻧﺴﺄﻝ ﺍﷲ ﺍﻟﻌﻔﻮ‬
‫ﻭﺍﻟﻌﺎﻓﻴﺔ‪ ،‬ﻓﺎﳊﻜﻢ ﻋﻠﻰ ﻣﻦ ﺛﺒﺖ ﺇﺳﻼﻣﻪ ﺑﺎﻟﻜﻔﺮ ﺃﻣﺮ ﺻﻌﺐ ﺟﺪﺍ ﻓﻬﻮ ﳛﺘﺎﺝ –ﺑﻌﺪ ﺍﻟﺘﺤﻘﻖ ﻣﻦ ﻛـﻮﻥ‬
‫ﺍﳌﺴﺄﻟﺔ ﻛﻔﺮﺍ ﻭﻛﻮﻥ ﺍﻟﺸﺨﺺ ﻭﺍﻗﻌﺎ ﻓﻴﻬﺎ‪ -‬ﺇﱃ ﺗﻮﻓﺮ ﺷﺮﻭﻁ ﺍﻟﺘﻜﻔﲑ ﻭﺍﻧﺘﻔﺎﺀ ﻣﻮﺍﻧﻌﻪ ﻭﻣﻦ ﺫﻟﻚ‪) :‬ﺗـﻮﻓﺮ‬
‫ﺍﻟﻌﻠﻢ ﻭﺍﻧﺘﻔﺎﺀ ﺍﳉﻬﻞ‪ ،‬ﻭﺗﻮﻓﺮ ﺍﻟﻌﻤﺪ ﻭﺍﻧﺘﻔﺎﺀ ﺍﳋﻄﺄ‪ ،‬ﻭﺗﻮﻓﺮ ﺍﻻﺧﺘﻴﺎﺭ ﻭﺍﻧﺘﻔﺎﺀ ﺍﻹﻛﺮﺍﻩ‪ ،‬ﻭﺗﻮﻓﺮ ﺃﻫﻠﻴﺔ ﺍﻟﺘﻜﻠﻴﻒ‬
‫ﻭﺍﻧﺘﻔﺎﺀ ﻋﻮﺍﺭﺿﻬﺎ‪ ،‬ﻭﺗﻮﻓﺮ ﺍﳍﻮﻯ ﻭﺍﻧﺘﻔﺎﺀ ﺍﻟﺘﺄﻭﻝ‪...‬ﺇﱁ(‬
‫ﻭﻟﻴﺲ ﺫﻟﻚ ﻷﻱ ﺃﺣﺪ ﺑﻞ ﻫﻮ ﻣﻦ ﺍﺧﺘﺼﺎﺹ ﺍﻟﻘﻀﺎﺓ ﺍﻟﺸﺮﻋﻴﲔ ﻭﻻ ﳚﻮﺯ ﻷﻱ ﺃﺣﺪ ﺃﻥ ﻳﻔﺘﺌﺖ ﻋﻠﻴﻬﻢ‪،‬‬
‫ﻷﻧﻪ ﻳﺘﺮﺗﺐ ﻋﻠﻰ ﺫﻟﻚ ﺃﺣﻜﺎﻡ ﻛﺜﲑﺓ ﻣﻨﻬﺎ‪ :‬ﻗﺘﻠﻪ ﻭﻋﺪﻡ ﺍﻟﺼﻼﺓ ﻋﻠﻴﻪ ﻭﻻ ﺧﻠﻔـﻪ ﻭﻻ ﻳـﺪﻓﻦ ﰲ ﻣﻘـﺎﺑﺮ‬
‫ﺍﳌﺴﻠﻤﲔ ﻭﻳﻨﻔﺴﺦ ﻋﻘﺪ ﻧﻜﺎﺣﻪ ﻭﻻ ﻳﺮﺙ ﻭﻻ ﻳﻮﺭﺙ‪ ...‬ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻛﻤﺎ‬
‫ﰲ ﳎﻤﻮﻉ ﻓﺘﺎﻭﻳﻪ ‪) :٤٦٨/١٢‬ﺍﻋﻠﻢ ﺃﻥ ﻣﺴﺎﺋﻞ ﺍﻟﺘﻜﻔﲑ ﻭﺍﻟﺘﻔﺴﻴﻖ ﻫﻲ ﻣﻦ ﻣﺴﺎﺋﻞ ﺍﻷﲰﺎﺀ ﻭﺍﻷﺣﻜﺎﻡ ﺍﻟﱵ‬
‫ﻳﺘﻌﻠﻖ ‪‬ﺎ ﺍﻟﻮﻋﺪ ﻭﺍﻟﻮﻋﻴﺪ ﰲ ﺍﻟﺪﺍﺭ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﺗﺘﻌﻠﻖ ‪‬ﺎ ﺍﳌﻮﺍﻻﺓ ﻭﺍﳌﻌﺎﺩﺍﺓ ﻭﺍﻟﻘﺘﻞ ﻭﺍﻟﻌﺼﻤﺔ ﻭﻏﲑ ﺫﻟﻚ‬
‫ﰲ ﺍﻟﺪﺍﺭ ﺍﻟﺪﻧﻴﺎ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻋﻦ ﺍﳌﺘﺴﺮﻋﲔ ﰲ ﺗﻜﻔﲑ ﺍﳌﻌﲔ ﻛﻤﺎ ﰲ ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ‪...) :٤٨٧/١٢‬ﱂ ﻳﺘﺪﺑﺮﻭﺍ ﺃﻥ‬
‫ﺍﻟﺘﻜﻔﲑ ﻟﻪ ﺷﺮﻭﻁ ﻭﻣﻮﺍﻧﻊ ﻗﺪ ﺗﻨﺘﻔﻲ ﰲ ﺣﻖ ﺍﳌﻌﲔ‪ ،‬ﻭﺃﻥ ﺗﻜﻔﲑ ﺍﳌﻄﻠﻖ ﻻ ﻳﺴﺘﻠﺰﻡ ﺗﻜﻔﲑ ﺍﳌﻌـﲔ ﺇﻻ ﺇﺫﺍ‬
‫ﻭﺟﺪﺕ ﺍﻟﺸﺮﻭﻁ ﻭﺍﻧﺘﻔﺖ ﺍﳌﻮﺍﻧﻊ‪ ،‬ﻳﺒﲔ ﻫﺬﺍ ﺃﻥ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻭﻋﺎﻣﺔ ﺍﻷﺋﻤـﺔ ﺍﻟـﺬﻳﻦ ﺃﻃﻠﻘـﻮﺍ ﻫـﺬﻩ‬
‫ﺍﻟﻌﻤﻮﻣﺎﺕ ﱂ ﻳﻜﻔﺮﻭﺍ ﺃﻛﺜﺮ ﻣﻦ ﺗﻜﻠﻢ ‪‬ﺬﺍ ﺍﻟﻜﻼﻡ ﺑﻌﻴﻨﻪ(ﺍﻩ‬
‫ﺑﻞ ﺣﱴ ﻣﻦ ﺛﺒﺘﺖ ﺭﺩﺗﻪ ﻻ ﳚﻮﺯ ﺃﻥ ﻳﻘﻴﻢ ﻋﻠﻴﻪ ﺣﺪ ﺍﻟﺮﺩﺓ ﺇﻻ ﺍﻹﻣﺎﻡ ﺃﻭ ﻧﺎﺋﺒﻪ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺍﳍﻤﺎﻡ ﺍﳊﻨﻔﻲ ﰲ‬
‫ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ‪) :٩٨/٦‬ﻭﻗﺘﻞ ﺍﳌﺮﺗﺪ ﻣﻄﻠﻘﺎ ﺇﱃ ﺍﻹﻣﺎﻡ ﻋﻨﺪ ﻋﺎﻣﺔ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺇﻻ ﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻲ ﰲ ﻭﺟﻪ ﰲ‬
‫ﺍﻟﻌﺒﺪ ﺇﱃ ﺳﻴﺪﻩ(ﺍﻩ‬

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 ‫ﻭﻗﺎﻝ ﺯﻛﺮﻳﺎ ﺍﻷﻧﺼﺎﺭﻱ ﺍﻟﺸﺎﻓﻌﻲ ﰲ ﺃﺳﲎ ﺍﳌﻄﺎﻟﺐ ‪) :١٢٢/٤‬ﻭﻳﺘﻮﻻﻩ( ﺃﻱ ﻗﺘﻠﻪ )ﺍﳊﺎﻛﻢ(‪ ،‬ﻭﻟﻮ ﺑﻨﺎﺋﺒﻪ‬
‫)ﺑﻀﺮﺏ ﺍﻟﺮﻗﺒﺔ ﻻ ﺍﻹﺣﺮﺍﻕ( ﺑﺎﻟﻨﺎﺭ ﺃﻭ ﻏﲑﻩ ﳌﺎ ﻓﻴﻪ ﻣﻦ ﺍﳌﺜﻠﺔ ﻓﻠﻮ ﺗﻮﻻﻩ ﻏﲑ ﺍﳊﺎﻛﻢ ﺃﻭ ﺍﳊﺎﻛﻢ ﺑﻐﲑ ﺿﺮﺏ‬
‫ﺍﻟﺮﻗﺒﺔ ﻋﺰﺭ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺍﻟﺮﺣﻴﺒﺎﱐ ﺍﳊﻨﺒﻠﻲ ﰲ ﻣﻄﺎﻟﺐ ﺃﻭﱄ ﺍﻟﻨﻬﻰ ‪) :٢٨٩/٦‬ﻭﻻ ﻳﻘﺘﻞ ﺍﳌﺮﺗﺪ ﺇﻻ ﺍﻹﻣﺎﻡ ﺃﻭ ﻧﺎﺋﺒﻪ( ﺣـﺮﺍ‬
‫ﻛﺎﻥ ﺃﻭ ﻋﺒﺪﺍ؛ ﻷﻧﻪ ﻗﺘﻞ ﳊﻖ ﺍﷲ ﺗﻌﺎﱃ؛ ﻓﻜﺎﻥ ﺇﱃ ﺍﻹﻣﺎﻡ ﻛﺮﺟﻢ ﺍﻟﺰﺍﱐ ﺍﶈﺼﻦ‪ ،‬ﻭﻻ ﻳﻌﺎﺭﺿﻪ ﺣـﺪﻳﺚ‪:‬‬
‫"}ﺃﻗﻴﻤﻮﺍ ﺍﳊﺪﻭﺩ ﻋﻠﻰ ﻣﺎ ﻣﻠﻜﺖ ﺃﳝﺎﻧﻜﻢ{ ﻷﻥ ﻗﺘﻞ ﺍﳌﺮﺗﺪ ﻟﻜﻔﺮﻩ ﻻ ﺣﺪﺍ )ﻓﺈﻥ ﻗﺘﻠـﻪ(؛ ﺃﻱ‪ :‬ﺍﳌﺮﺗـﺪ‬
‫)ﻏﲑﳘﺎ(؛ ﺃﻱ ﺍﻹﻣﺎﻡ ﺃﻭ ﻧﺎﺋﺒﻪ )ﺑﻼ ﺇﺫﻥ( ﻣﻦ ﺃﺣﺪﳘﺎ )ﺃﺳﺎﺀ ﻭﻋﺰﺭ( ﻻﻓﺘﺌﺎﺗﻪ ﻋﻠﻰ ﻭﱄ ﺍﻷﻣﺮ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺍﳌﺮﺗﻀﻰ )ﺍﻟﺰﻳﺪﻱ( ﰲ ﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ ‪) :١٠٨/٦‬ﻭﺣﺪ ﺍﳌﺮﺗﺪ ﺇﱃ ﺍﻹﻣﺎﻡ‪ ،‬ﻟﻘﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ‬
‫ﻭﺳﻠﻢ‪ :‬ﺃﺭﺑﻌﺔ ﺇﱃ ﺍﻟﻮﻻﺓ‪ ،‬ﻭﻣﻦ ﻓﻌﻞ ﻓﻼ ﻗﻮﺩ ﻋﻠﻴﻪ ﻭﻻ ﻛﻔﺎﺭﺓ ﺇﺫ ﻫﻮ ﻫﺪﺭ‪ ،‬ﻟﻜﻦ ﻟﻺﻣﺎﻡ ﺗﻌﺰﻳﺮﻩ(ﺍﻩ‬
‫ﻭﰲ ﻣﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻪ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪ ) :٢٨٠/٥‬ﺍﺗﻔﻖ ﺍﻟﻔﻘﻬﺎﺀ ﻋﻠﻰ ﺃﻥ ﺍﻟﺬﻱ ﻳﻘﻴﻢ ﺍﳊﺪ ﻫﻮ ﺍﻹﻣﺎﻡ ﺃﻭ ﻧﺎﺋﺒـﻪ‪،‬‬
‫ﺳﻮﺍﺀ ﻛﺎﻥ ﺍﳊﺪ ﺣﻘﺎ ﷲ ﺗﻌﺎﱃ ﻛﺤﺪ ﺍﻟﺰﱏ‪ ،‬ﺃﻭ ﻵﺩﻣﻲ ﻛﺤﺪ ﺍﻟﻘﺬﻑ‪ ،‬ﻷﻧﻪ ﻳﻔﺘﻘﺮ ﺇﱃ ﺍﻻﺟﺘـﻬﺎﺩ‪ ،‬ﻭﻻ‬
‫ﻳﺆﻣﻦ ﻓﻴﻪ ﺍﳊﻴﻒ‪ ،‬ﻓﻮﺟﺐ ﺃﻥ ﻳﻔﻮﺽ ﺇﱃ ﺍﻹﻣﺎﻡ‪ ،‬ﻭﻷﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻛـﺎﻥ ﻳﻘـﻴﻢ‬
‫ﺍﳊﺪﻭﺩ ﰲ ﺣﻴﺎﺗﻪ‪ ،‬ﻭﻛﺬﺍ ﺧﻠﻔﺎﺅﻩ ﻣﻦ ﺑﻌﺪﻩ‪ .‬ﻭﻳﻘﻮﻡ ﻧﺎﺋﺐ ﺍﻹﻣﺎﻡ ﻓﻴﻪ ﻣﻘﺎﻣﻪ‪ ...‬ﻭﻋﻠﻰ ﻣﻦ ﻓﻌـﻞ ﺫﻟـﻚ‬
‫ﺍﻟﺘﻌﺰﻳﺮ‪ ،‬ﻹﺳﺎﺀﺗﻪ ﻭﺍﻓﺘﻴﺎﺗﻪ ﻋﻠﻰ ﺍﻹﻣﺎﻡ(ﺍﻩ‬
‫ﻭﻛﺄﱐ ﺑﺒﻌﻀﻬﻢ ﻭﻗﺪ ﻗﺎﻝ‪:‬‬
‫ﻣﻦ ﺃﻳﻦ ﻟﻚ ﻫﺬﺍ ﺍﻟﺘﻔﺮﻳﻖ ﺑﲔ ﺍﻟﺘﻜﻔﲑ ﺍﻟﻮﺻﻔﻲ ﻭﺍﻟﺘﻜﻔﲑ ﺍﻟﻌﻴﲏ ؟ ﺑﻞ ﻛﻞ ﻣﻦ ﻭﻗﻊ ﰲ ﺍﻟﻜﻔﺮ ﻓﻬﻮ ﻛﺎﻓﺮ!!‬
‫ﻓﻨﻘﻮﻝ ﻟﻪ‪ :‬ﻋﻠﻰ ﺭﺳﻠﻚ‪ ،‬ﺃﺭﺑﻊ ﻋﻠﻰ ﻧﻔﺴﻚ‪ ،‬ﻭﺃﺟﺒﻨﺎ ﻋﻦ ﺍﻟﺘﺎﱄ‪ :‬ﺇﺫﺍ ﻭﻗﻊ ﺷﺨﺺ ﰲ ﺍﻟﻜﻔﺮ ﻣﻜﺮﻫﺎ ﻓﻬﻞ‬
‫ﻳﻜﻔﺮ؟ ﻓﺈﻥ ﻗﺎﻝ‪ :‬ﻳﻜﻔﺮ ﻓﻘﺪ ﺧﺎﻟﻒ ﻧﺺ ﺍﻵﻳﺔ )ﺇﻻ ﻣﻦ ﺃﻛﺮﻩ ﻭﻗﻠﺒﻪ ﻣﻄﻤﺌﻦ ﺑﺎﻹﳝﺎﻥ( ﻭﺇﻥ ﻗﺎﻝ ﻻ ﻳﻜﻔـﺮ‬
‫ﻓﻘﺪ ﺃﻗﺮ ﺑﺎﺷﺘﺮﺍﻁ ﺍﻻﺧﺘﻴﺎﺭ ﻭﺍﻧﺘﻔﺎﺀ ﺍﻹﻛﺮﺍﻩ‬
‫ﻭﻧﻘﻮﻝ ﻟﻪ ﺃﻳﻀﺎ‪ :‬ﺇﺫﺍ ﻗﺎﻝ ﺍﻟﺼﱯ ﻭﺍ‪‬ﻨﻮﻥ ﻭﺍﻟﻨﺎﺋﻢ ﻛﻠﻤﺔ ﺍﻟﻜﻔﺮ ﻫﻞ ﻳﻜﻔﺮﻭﻥ؟ ﻓﺈﻥ ﻗﺎﻝ‪ :‬ﻧﻌﻢ‪ ،‬ﻓﻘﺪ ﺧﺎﻟﻒ‬
‫ﻧﺺ ﺍﳊﺪﻳﺚ )ﺭﻓﻊ ﺍﻟﻘﻠﻢ ﻋﻦ ﺛﻼﺛﺔ‪ :‬ﺍﻟﺼﱯ‪ ..‬ﻭﺍ‪‬ﻨﻮﻥ‪ ..‬ﻭﺍﻟﻨﺎﺋﻢ( ﻭﺇﻥ ﻗﺎﻝ‪ :‬ﻻ ﻳﻜﻔـﺮﻭﻥ ﻓﻘـﺪ ﺃﻗـﺮ‬
‫ﺑﺎﺷﺘﺮﺍﻁ ﺃﻫﻠﻴﺔ ﺍﻟﺘﻜﻠﻴﻒ ﻭﺍﻧﺘﻔﺎﺀ ﻋﻮﺍﺭﺿﻬﺎ‬
‫ﻭﻫﻜﺬﺍ ﺑﻘﻴﺔ ﺍﻟﺸﺮﻭﻁ ﻭﺍﳌﻮﺍﻧﻊ ‪:‬‬
‫‪ -‬ﻓﺤﻤﺰﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪-‬ﻗﺒﻞ ﲢﺮﱘ ﺍﳋﻤﺮ‪ -‬ﺳﻜﺮ ﺣﱴ ﲦﻞ ﰒ ﻗﺎﻝ ﻟﻠﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺁﻟـﻪ‬
‫ﻭﺳﻠﻢ‪ :‬ﻫﻞ ﺃﻧﺘﻢ ﺇﻻ ﻋﺒﻴﺪ‪ ‬ﻷﰊ؟! ﻓﺘﺮﻛﻪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﳌﹼﺎ ﻋﻠﻢ ﺃﻧﻪ ﲦﻞﹲ‬
‫ﻛﻤﺎ ﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺍﻟﱵ ﻗﺎﳍﺎ ﲪﺰﺓ ﻛﻔﺮ ﻟﻮﻻ ﻭﺟﻮﺩ ﻣﺎﻧﻊ ﺍﻟﺴﻜﺮ ﻭﻋـﺪﻡ‬
‫ﺗﻮﻓﺮ ﺍﻷﻫﻠﻴﺔ ﺣﻴﻨﻬﺎ‬

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 ‫‪ -‬ﻭﺑﻌﺾ ﺍﻟﺼﺤﺎﺑﺔ ﰲ ﺧﻼﻓﺔ ﻋﻤﺮ ﺍﺳﺘﺤﻠﻮﺍ ﺍﳋﻤﺮ ﻣﺘﺄﻭﻟﲔ ﰲ ﺫﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪) :‬ﻟـﻴﺲ ﻋﻠـﻰ‬
‫ﺍﻟﻠﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺟﻨﺎﺡ ﻓﻴﻤﺎ ﻃﻌﻤﻮﺍ ﺇﺫﺍ ﻣﺎ ﺍﺗﻘﻮﺍ‪ (..‬ﺍﻵﻳﺔ‪ ،‬ﻭﺍﺳﺘﺤﻼﳍﻢ ﻟﻠﺨﻤﺮ ﻛﻔﺮ ﻟـﻮﻻ ﻣـﺎﻧﻊ‬
‫ﺍﻟﺘﺄﻭﻝ ﻭﻋﺪﻡ ﺗﻮﻓﺮ ﺍﳍﻮﻯ‬
‫‪ -‬ﻭﺫﺍﻙ ﺍﻟﺬﻱ ﺃﻣﺮ ﺃﻫﻠﻪ ﻋﻨﺪ ﺍﻻﺣﺘﻀﺎﺭ ﺃﻥ ﳛﺮﻗﻮﻩ ﻭﻗﺎﻝ‪ :‬ﻟﺌﻦ ﻗﺪﺭ ﺍﷲ ﻋﻠﻲ ﻟﻴﻌـﺬﺑﲏ‪ ..‬ﰒ ﺇﻥ ﺍﷲ‬
‫ﻏﻔﺮ ﻟﻪ ﻷﻧﻪ ﻓﻌﻞ ﺫﻟﻚ ﺧﻮﻓﺎ ﻣﻦ ﺍﷲ‪ ،‬ﻓﺸﻜﹼﻪ ﰲ ﻗﺪﺭﺓ ﺍﷲ ﻛﻔﺮ ﻟﻮﻻ ﻭﺟﻮﺩ ﻣﺎﻧﻊ ﺍﳉﻬﻞ ﻭﻋﺪﻡ‬
‫ﺗﻮﻓﺮ ﺍﻟﻌﻠﻢ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻮﺯﻳﺮ ﰲ ﺇﻳﺜﺎﺭ ﺍﳊﻖ ﺹ‪ ) : ٣٩٤‬ﻭﻫﺬﺍ ﺃﺭﺟﻰ ﺣﺪﻳﺚ ﻷﻫﻞ ﺍﳋﻄـﺄ ﰲ‬
‫ﺍﻟﺘﺄﻭﻳﻞ‪ ،‬ﻭﻳ‪‬ﻌﻀ‪‬ﺪ ﻣﺎ ﺗﻘﺪﻡ ]ﻣﻦ ﺇﻋﺬﺍﺭ ﺍﳌﺘﺄﻭﻝ[ ﲝﺪﻳﺚ‪ :‬ﺃﻧﺎ ﻋﻨﺪ ﻇﻦ ﻋﺒﺪﻱ ﰊ ﻓﻠﻴﻈﻦ ﰊ ﻣـﺎ‬
‫ﺷﺎﺀ(ﺍﻩ ﻭﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻛﻤﺎ ﰲ ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ﺝ‪/٣‬ﺹ‪) :٢٣١‬ﻓﻬﺬﺍ ﺭﺟﻞ ﺷﻚ ﰲ ﻗﺪﺭﺓ ﺍﷲ‬
‫ﻭﰱ ﺇﻋﺎﺩﺗﻪ ﺇﺫﺍ ﺫﺭﻯ‪ ،‬ﺑﻞ ﺍﻋﺘﻘﺪ ﺃﻧﻪ ﻻ ﻳﻌﺎﺩ ﻭﻫﺬﺍ ﻛﻔﺮ ﺑﺎﺗﻔﺎﻕ ﺍﳌﺴﻠﻤﲔ ﻟﻜﻦ ﻛﺎﻥ ﺟـﺎﻫﻼ ﻻ‬
‫ﻳﻌﻠﻢ ﺫﻟﻚ ﻭﻛﺎﻥ ﻣﺆﻣﻨﺎ ﳜﺎﻑ ﺍﷲ ﺃﻥ ﻳﻌﺎﻗﺒﻪ ﻓﻐﻔﺮ ﻟﻪ ﺑﺬﻟﻚ‪ ،‬ﻭﺍﳌﺘﺄﻭﻝ ﻣﻦ ﺃﻫـﻞ ﺍﻻﺟﺘـﻬﺎﺩ‬
‫ﺍﳊﺮﻳﺺ ﻋﻠﻰ ﻣﺘﺎﺑﻌﺔ ﺍﻟﺮﺳﻮﻝ ﺃﻭﱃ ﺑﺎﳌﻐﻔﺮﺓ ﻣﻦ ﻣﺜﻞ ﻫﺬﺍ(ﺍﻩ‬
‫‪ -‬ﻭﺫﺍﻙ ﺍﻟﺮﺟﻞ ﺍﻟﺬﻱ ﻗﺎﻝ ﺑﻌﺪﻣﺎ ﻭﺟﺪ ﺩﺍﺑﺘﻪ ﺍﻟﻀﺎﻟﺔ‪) :‬ﺍﻟﻠﻬﻢ ﺃﻧﺖ ﻋﺒﺪﻱ ﻭﺃﻧﺎ ﺭﺑﻚ(‪ ،‬ﺃﺧﻄﺄ ﻣـﻦ‬
‫ﺷﺪﺓ ﺍﻟﻔﺮﺡ‪ ،‬ﻓﻘﻮﻟﻪ ﻫﺬﺍ ﻛﻔﺮ ﻟﻮﻻ ﻣﺎﻧﻊ ﺍﳋﻄﺄ ﻭﻋﺪﻡ ﺗﻮﻓﺮ ﺍﻟﻌﻤﺪ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﺗﻌـﺎﱃ‪) :‬ﻭﻟـﻴﺲ‬
‫ﻋﻠﻴﻜﻢ ﺟﻨﺎﺡ ﻓﻴﻤﺎ ﺃﺧﻄﺄﰎ ﺑﻪ ﻭﻟﻜﻦ ﻣﺎ ﺗﻌﻤﺪﺕ ﻗﻠﻮﺑﻜﻢ( ﻭﰲ ﺍﳊﺪﻳﺚ‪) :‬ﺭﻓﻊ ﻋﻦ ﺃﻣﱵ ﺍﳋﻄﺄ‬
‫ﻭﺍﻟﻨﺴﻴﺎﻥ‪(...‬‬
‫‪ -‬ﻭﻫﻜﺬﺍ ﺑﻘﻴﺔ ﺍﻟﺸﺮﻭﻁ ﻭﺍﳌﻮﺍﻧﻊ‪ ،‬ﻭﻫﺬﻩ ﺍﻷﻣﺜﻠﺔ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﻻ ﺷﻚ ﺃﻥ ﻋﻨﺪ ﻏﲑﻫﻢ ﺃﻣﺜﻠـﺔ‬
‫ﻣﺸﺎ‪‬ﺔ ﳍﺎ ﺃﻭ ﻟﺒﻌﻀﻬﺎ‬
‫ﻭﻳﺬﻛﺮ ﺃﺑﻮ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ ﰲ ﺭﺳﺎﻟﺘﻪ ﻓﻴﺼﻞ ﺍﻟﺘﻔﺮﻗﺔ ﻭﻫﻲ ﺿﻤﻦ ﳎﻤﻮﻉ ﺭﺳﺎﺋﻠﻪ ﺹ‪٩١‬؛ ﲬﺴﺔ ﺃﻣـﻮﺭ‬
‫ﳚﺐ ﻣﺮﺍﻋﺎ‪‬ﺎ ﻋﻨﺪ ﺍﻟﻨﻈﺮ ﰲ ﺍﻟﺘﻜﻔﲑ ﲟﺨﺎﻟﻔﺔ ﻇﺎﻫﺮ ﺍﻟﻨﺺ‪:‬‬
‫‪-١‬ﻫﻞ ﺍﻟﻨﺺ ﺍﻟﺸﺮﻋﻲ ﺍﻟﺬﻱ ﻋﺪﻝ ﺑﻪ ﺍﳌﺨﺎﻟﻒ ﻋﻦ ﻇﺎﻫﺮﻩ ﳛﺘﻤﻞ ﺍﻟﺘﺄﻭﻳﻞ ﺃﻡ ﻻ؟ ﻓﺈﻥ ﺍﺣﺘﻤﻞ ﻓﻬﻞ ﻫـﻮ‬
‫ﻗﺮﻳﺐ ﺃﻡ ﻻ؟ ﻭﻣﻌﺮﻓﺔ ﻣﺎ ﻳﻘﺒﻞ ﺍﻟﺘﺄﻭﻳﻞ ﻭﻣﺎ ﻻ ﻳﻘﺒﻞ ﻟﻴﺲ ﺑﺎﻷﻣﺮ ﺍﳍﲔ ﺑﻞ ﻻ ﻳﺴﺘﻘﻞ ﺑﻪ ﺇﻻ ﺍﳊﺎﺫﻕ ﺍﳌﺎﻫﺮ‬
‫ﰲ ﻋﻠﻢ ﺍﻟﻠﻐﺔ ﻭﺃﺻﻮﳍﺎ ﻭﻋﺎﺩﺓ ﺍﻟﻌﺮﺏ ﰲ ﺍﻻﺳﺘﻌﻤﺎﻝ‬
‫‪-٢‬ﻫﻞ ﺍﻟﻨﺺ ﺍﻟﺬﻱ ﻋﺪﻝ ﻋﻨﻪ ﺍﳌﺨﺎﻟﻒ ﻣﺘﻮﺍﺗﺮ ﺃﻡ ﺁﺣﺎﺩ ﺃﻡ ﻫﻮ ﺇﲨﺎﻉ ﳎﺮﺩ؟ ﻭﻫﻞ ﺍﳌﺘﻮﺍﺗﺮ ﻋﻠﻰ ﺷـﺮﻃﻪ؟‬
‫ﻓﺮﲟﺎ ﻇﻦ ﺍﳌﺴﺘﻔﻴﺾ ﻣﺘﻮﺍﺗﺮﺍ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺇﺩﺭﺍﻙ ﺍﻹﲨﺎﻉ ﻣﻦ ﺃﻏﻤﺾ ﺍﻷﺷﻴﺎﺀ‬
‫‪-٣‬ﺍﻟﻨﻈﺮ ﰲ ﺍﳌﺨﺎﻟﻒ ﻫﻞ ﺛﺒﺖ ﻋﻨﺪﻩ ﺍﳋﱪ ﺃﻭ ﻫﻞ ﺑﻠﻐﻪ ﺍﻹﲨﺎﻉ؟ ﻓﺈﻥ ﺍﻹﺩﺭﺍﻙ ﻻ ﻳﻮﻟﺪ ﻣﻊ ﺍﻟﺸﺨﺺ ﺑﻞ‬
‫ﳛﺼﻞ ﺷﻴﺌﺎ ﻓﺸﻴﺌﺎ‬
‫‪-٤‬ﺍﻟﻨﻈﺮ ﰲ ﺍﻟﺒﺎﻋﺚ ﻟﻪ ﻋﻠﻰ ﺍﳌﺨﺎﻟﻔﺔ ﻭﻫﻞ ﻫﻮ ﻋﻠﻰ ﺷﺮﺍﺋﻂ ﺍﻟﱪﻫﺎﻥ ﺍﻟﻌﻠﻤﻲ ﺃﻡ ﻻ؟‬
‫‪-٥‬ﺍﻟﻨﻈﺮ ﰲ ﻧﻔﺲ ﺍﳌﻘﺎﻟﺔ ﻫﻞ ﻳﻌﻈﻢ ﺿﺮﺭﻫﺎ ﰲ ﺍﻟﺪﻳﻦ ﺃﻡ ﻻ؟ ﻓﻤﺎ ﻻ ﻳﻌﻈﻢ ﺿﺮﺭﻩ ﰲ ﺍﻟﺪﻳﻦ ﻓﺎﻷﻣﺮ ﻓﻴـﻪ‬
‫ﺃﺳﻬﻞ ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻘﻮﻝ ﺷﻨﻴﻌﺎ ﻛﻘﻮﻝ ﺍﻹﻣﺎﻣﻴﺔ ﺇﻥ ﺍﻹﻣﺎﻡ ﳐﺘﻒ ﰲ ﺳﺮﺩﺍﺏ ﻓﻬﻢ ﻳﻨﺘﻈﺮﻭﻧﻪ(ﺍﻩ‬

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 ‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻮﺯﻳﺮ ﰲ ﺇﻳﺜﺎﺭ ﺍﳊﻖ ﺹ‪) :٣٩٥‬ﻭﻟﻜﻦ ﻣﻦ ﺷﺮﺡ ﺑﺎﻟﻜﻔﺮ ﺻﺪﺭﺍ( ﻳﺆﻳﺪ ﺃﻥ ﺍﳌﺘﺄﻭﻟﲔ ﻏﲑ ﻛﻔﺎﺭ‬
‫ﻷﻥ ﺻﺪﻭﺭﻫﻢ ﱂ ﺗﻨﺸﺮﺡ ﺑﺎﻟﻜﻔﺮ ﻗﻄﻌﺎ ﺃﻭ ﻇﻨﺎ ﺃﻭ ﲡﻮﻳﺰﺍ ﺃﻭ ﺍﺣﺘﻤﺎﻻ‪ ،‬ﻭﻗﺪ ﻳﺸﻬﺪ ﳍﻢ ﺑﺬﻟﻚ ﻛﻼﻡ ﺃﻣﲑ‬
‫ﺍﳌﺆﻣﻨﲔ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻫﻮ ﺍﻟﺼﺎﺩﻕ ﺍﳌﺼﺪﻭﻕ ﰲ ﺍﳌﺸﻬﻮﺭ ﻋﻨﻪ ﺣﻴﺚ ﺳﺌﻞ ﻋﻦ ﻛﻔﺮ ﺍﳋﻮﺍﺭﺝ ﻓﻘﺎﻝ‪ :‬ﻣﻦ‬
‫ﺍﻟﻜﻔﺮ ﻓﺮﻭﺍ‪ ،‬ﻓﻜﺬﻟﻚ ﲨﻴﻊ ﺃﻫﻞ ﺍﻟﺘﺄﻭﻳﻞ ﻣﻦ ﺃﻫﻞ ﺍﳌﻠﺔ ﻭﺇﻥ ﻭﻗﻌﻮﺍ ﰲ ﺃﻓﺤﺶ ﺍﻟﺒﺪﻉ ﻭﺍﳉﻬﻞ ﻓﻘﺪ ﻋﻠﻢ‬
‫ﻣﻨﻬﻢ ﺃﻥ ﺣﺎﳍﻢ ﰲ ﺫﻟﻚ ﻫﻲ ﺣﺎﻝ ﺍﳋﻮﺍﺭﺝ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺃﻳﻀﺎ ﰲ ﺇﻳﺜﺎﺭ ﺍﳊﻖ ﻋﻠﻰ ﺍﳋﻠﻖ ﺹ‪) :٣٩٦‬ﻭﺇﺫ ﻗﺪ ﻓﻌﻠﻮﺍ ﺫﻟﻚ ﻫﻨﺎﻟﻚ ﳌﺎ ﻓﻴﻪ ﻣﻦ ﺃﺩﱐ ﺍﺣﺘﻤﺎﻝ ﻟﻌﺪﻡ‬
‫ﺷﺮﺡ ﺍﻟﺼﺪﺭ ﻣﻦ ﺍﻟﻌﺎﻣﺪ ﺍﳌﺨﺘﺎﺭ ﰲ ﻛﻠﻤﺎﺕ ﺍﻟﻜﻔﺮ ﻛﻠﻬﺎ ﻣﻦ ﻏﲑ ﺇﻛﺮﺍﻩ ﻭﻻ ﺟﻬﻞ ﻻ ﺧﻄﺄ ﻭﻻ ﻋـﺬﺭ‬
‫ﺃﺻﻼ؛ ﻓﻜﻴﻒ ﺑﺄﻫﻞ ﺍﻟﺘﺄﻭﻳﻞ ﺍﻟﺬﻳﻦ ﻋﻠﻢ ﻣﻨﻬﻢ ﺍﻟﺴﻌﻲ ﰲ ﺗﻌﻤﻴﻢ ﺷﻌﺎﺋﺮ ﺍﻹﺳﻼﻡ ﻭﺍﻷﻧﺒﻴـﺎﺀ ﻭﳏﺒﺘـﻬﻢ‬
‫ﻭﳏﺒﺔ ﻣﻨﺎﺻﺮ‪‬ﻢ ﻭﺍﳌﺮﺀ ﻣﻊ ﻣﻦ ﺃﺣﺐ ﻭﲢﻤﻞ ﺍﳌﺸﺎﻕ ﺍﻟﻌﻈﻴﻤﺔ ﷲ ﺗﻌﺎﱃ ﻭﺍﻻﺣﺘﺠﺎﺝ ﺍﻟﻄﻮﻳـﻞ ﻋﻠـﻰ‬
‫ﳐﺎﻟﻔﻲ ﺍﻹﺳﻼﻡ‪ ...‬ﻭﻗﺪ ﺃﲨﻌﺖ ﺍﻷﻣﺔ ﻋﻠﻰ ﺍﻟﻌﻤﻞ ﲟﻘﺘﻀﻰ ﺍﻟﻨﺼﻮﺹ ﰲ ﺍﻹﻛﺮﺍﻩ ﻭﺍﻟﻨﺴـﻴﺎﻥ ﻓﻜـﺬﻟﻚ‬
‫ﺃﺧﻮﳘﺎ ﻭﺛﺎﻟﺜﻬﻤﺎ ﻭﻫﻮ ﺍﳋﻄﺄ ﺃﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﺑﻞ ﻫﻮ ﺃﻛﺜﺮ ﻣﻨﻬﻤﺎ ﺫﻛﺮﺍ ﻭﺷﻮﺍﻫﺪ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‬
‫ﻭﺍﻟﺒﻠﻮﻯ ﺑﻪ ﺃﺷﺪ ﻭﺍﻟﺮﺧﺼﺔ ﺇﳕﺎ ﺗﻜﻮﻥ ﻋﻠﻰ ﻗﺪﺭ ﺷﺪﺓ ﺍﻟﺒﻠﻮﻯ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺣﺴﻦ ﺍﻟﺒﻨﺎ‪ ) :‬ﻻ ﺗﻜﻔﺮ ﻣﺴﻠﻤﺎ ﺃﻗﺮ ﺑﺎﻟﺸﻬﺎﺩﺗﲔ ﻭﻋﻤﻞ ﲟﻘﺘﻀﺎﻫﺎ ﻭﺃﺩﻯ ﺍﻟﻔﺮﺍﺋﺾ ﺑـﺮﺃﻱ ﺭﺁﻩ ﺃﻭ‬
‫ﲟﻌﺼﻴﺔ ﺍﺭﺗﻜﺒﻬﺎ ﺇﻻ ﺇﻥ ﺃﻗﺮ ﺑﻜﻠﻤﺔ ﺍﻟﻜﻔﺮ‪ ،‬ﺃﻭ ﺃﻧﻜﺮ ﻣﻌﻠﻮﻣﺎ ﻣﻦ ﺍﻟﺪﻳﻦ ﺑﺎﻟﻀﺮﻭﺭﺓ‪ ،‬ﺃﻭ ﻛﺬﺏ ﺻﺮﻳﺢ ﺍﻟﻘﺮﺁﻥ‬
‫ﺃﻭ ﻓﺴﺮﻩ ﻋﻠﻰ ﻭﺟﻪ ﻻ ﲢﺘﻤﻠﻪ ﺃﺳﺎﻟﻴﺐ ﺍﻟﻠﻐﺔ ﲝﺎﻝ‪ ،‬ﺃﻭ ﻋﻤﻞ ﻋﻤﻼ ﻻ ﳛﺘﻤﻞ ﺗﺄﻭﻳﻼ ﻏﲑ ﺍﻟﻜﻔﺮ(ﺍﻩ ﻣـﻦ‬
‫ﺩﺳﺘﻮﺭ ﺍﻟﻮﺣﺪﺓ ﺍﻟﺜﻘﺎﻓﻴﺔ ﶈﻤﺪ ﺍﻟﻐﺰﺍﱄ ﺹ‪٢٢٣‬‬

‫ﻓﺈﻥ ﻗﺎﻝ ﻗﺎﺋﻞ‪ :‬ﻳﺒﻄﻞ ﻋﻠﻴﻜﻢ ﺍﻟﻘﻮﻝ ﺑﺈﻋﺬﺍﺭ ﺍﳌﺘﺄﻭﻝ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪) :‬ﻗﻞ ﻫﻞ ﺃﻧﺒﺌﻜﻢ ﺑﺎﻷﺧﺴﺮﻳﻦ ﺃﻋﻤﺎﻻﹰ‬
‫ﺍﻟﺬﻳﻦ ﺿﻞ ﺳﻌﻴﻬﻢ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻭﻫﻢ ﳛﺴﺒﻮﻥ ﺃ‪‬ﻢ ﳛﺴﻨﻮﻥ ﺻﻨﻌﺎﹰ( ﻓﻘﺪ ﺃﺧـﱪ ﺗﻌـﺎﱃ ﺃﻥ ﻫـﺆﻻﺀ‬
‫ﺍﻟﻀﺎﻟﲔ ﻫﻢ ﺍﻷﺧﺴﺮﻭﻥ ﺃﻋﻤﺎﻻ ﻣﻊ ﺃ‪‬ﻢ ﳛﺴﺒﻮﻥ ﺃ‪‬ﻢ ﻋﻠﻰ ﺍﳊﻖ‬
‫ﻓﺎﳉﻮﺍﺏ ﻋﻦ ﺫﻟﻚ ﻣﻦ ﻭﺟﻮﻩ‪:‬‬
‫‪ -١‬ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻗﺎﻝ ﺑﻌﺪ ﻫﺬﻩ ﺍﻵﻳﺔ‪) :‬ﺃﻭﻟﺌﻚ ﺍﻟﺬﻱ ﻛﻔﺮﻭﺍ ﺑﺂﻳﺎﺕ ﺭ‪‬ﻢ ﻭﻟﻘﺎﺋﻪ‪ (...‬ﻓﺪﻝ ﻋﻠﻰ‬
‫ﺃﻥ ﺍﻵﻳﺔ ﰲ ﺍﻟﻜﻔﺎﺭ ﻻ ﰲ ﺍﳌﺴﻠﻤﲔ ﻭﻗﺪ ﻗﺎﻝ ﺍﺑﻦ ﻋﻤﺮ ﻋﻦ ﺍﳋﻮﺍﺭﺝ‪ :‬ﺍﻧﻄﹶﻠﹶﻘﹸﻮﺍ ﺇﱃ ﺁﻳـﺎﺕ‬
‫ﻧﺰﻟﺖ ﰲ ﺍﻟﻜﻔﺎﺭ ﻓﺠﻌﻠﻮﻫﺎ ﻋﻠﻰ ﺍﳌﺆﻣﻨﲔ( ﺍﻩ ﺻـﺤﻴﺢ ﺍﻟﺒﺨـﺎﺭﻱ ‪ ،٢٥٣٩/٦‬ﻭﻗـﺎﻝ‬
‫ﺍﻟﻀﺤﺎﻙ‪ ) :‬ﻻ ﺗﻜﻮﻧﻮﺍ ﻛﺄﻫﻞ ‪‬ﺮﻭﺍﻥ –ﻳﻌﲏ ﺍﳋﻮﺍﺭﺝ‪ -‬ﺗﺄﻭﻟﻮﺍ ﺁﻳﺎﺕ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﰲ ﺃﻫﻞ‬
‫ﺍﻟﻘﺒﻠﺔ ﻭﺇﳕﺎ ﺃﻧﺰﻟﺖ ﰲ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﺟﻬﻠﻮﺍ ﻋﻠﻤﻬﺎ ﻓﺴﻔﻜﻮﺍ ‪‬ﺎ ﺍﻟﺪﻣﺎﺀ ﻭﺍﻧﺘﻬﺒﻮﺍ ﺍﻷﻣـﻮﺍﻝ‬
‫ﻭﺷﻬﺪﻭﺍ ﻋﻠﻴﻨﺎ ﺑﺎﻟﻀﻼﻟﺔ(ﺍﻩ ﺗﻔﺴﲑ ﺍﻟﺒﻐﻮﻱ ‪٣٣٤/١‬‬

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 ‫‪ -٢‬ﺃﻥ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺴﻠﻒ ﻗﺪ ﺣﺼﻞ ﻣﻨﻬﻢ ﺍﳋﻄﺄ ﰲ ﺍﻟﺘﺄﻭﻳﻞ ﻭﻟﻮ ﻛﺎﻥ ﻻ ﺇﻋﺬﺍﺭ ﺑﺎﻟﺘﺄﻭﻳﻞ ﻓﻴﻠﺰﻣﻨﺎ‬
‫ﺗﻜﻔﲑ ﻛﺜﲑ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺴﻠﻒ‬
‫‪ -٣‬ﺃﻥ ﻣﻦ ﻳﻌﺘﺮﺽ ‪‬ﺬﺍ ﺍﻻﻋﺘﺮﺍﺽ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻣﻌﺘﻘﺪﺍ ﻟﻌﻘﻴﺪﺓ ﺑﺎﻃﻠﺔ ﻭﻫﻮ ﻳﻈﻨـﻬﺎ ﺣﻘـﺎ‬
‫ﻓﺘﺼﺪﻕ ﻋﻠﻴﻪ ﺍﻵﻳﺔ‪) :‬ﻭﻫﻢ ﻳﻈﻨﻮﻥ ﺃ‪‬ﻢ ﳛﺴﻨﻮﻥ ﺻﻨﻌﺎ(‬
‫ﻭﰲ ﺫﻟﻚ ﻳﻘﻮﻝ ﺍﺑﻦ ﺣﺰﻡ ﰲ ﺍﻟﻔﺼﻞ ﺭﺍﺩﺍ ﻋﻠﻰ ﻫﺬﺍ ﺍﻻﻋﺘﺮﺍﺽ ‪) :١٤١/٣‬ﻗﺎﻝ ﺃﺑﻮ ﳏﻤﺪ‪ :‬ﻭﺁﺧﺮ ﻫـﺬﻩ‬
‫ﺍﻵﻳﺔ ﻣﺒﻄﻞ ﻟﺘﺄﻭﻳﻠﻬﻢ ﻷﻥ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻭﺻﻞ ﻗﻮﻟﻪ‪ :‬ﳛﺴﻨﻮﻥ ﺻﻨﻌﺎﹰ ﺑﻘﻮﻟﻪ‪ ) :‬ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﺑﺂﻳﺎﺕ‬
‫ﺭ‪‬ﻢ ﻭﻟﻘﺎﺋﻪ‪ (...‬ﻓﻬﺬﺍ ﻳﺒﲔ ﺃﻥ ﺃﻭﻝ ﺍﻵﻳﺔ ﰲ ﺍﻟﻜﻔﺎﺭ ﺍﳌﺨﺎﻟﻔﲔ ﻟﺪﻳﺎﻧﺔ ﺍﻹﺳﻼﻡ ﲨﻠﺔ‬
‫ﰒ ﻧﻘﻮﻝ ﳍﻢ‪ :‬ﻟﻮ ﻧﺰﻟﺖ ﻫﺬﻩ ﺍﻵﻳﺔ ﰲ ﺍﳌﺘﺄﻭﻟﲔ ﻣﻦ ﲨﻠﺔ ﺃﻫﻞ ﺍﻹﺳﻼﻡ ﻛﻤﺎ ﺗﺰﻋﻤﻮﻥ ﻟﺪﺧﻞ ﰲ ﲨﻠﺘـﻬﺎ‬
‫ﻛﻞ ﻣﺘﺄﻭﻝ ﳐﻄﺊ ﰲ ﺗﺄﻭﻳﻞ ﰲ ﻓﺘﻴﺎ‪ ،‬ﻭﻳﻠﺰﻣﻪ ﺗﻜﻔﲑ ﲨﻴﻊ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﻷ‪‬ﻢ ﻗﺪ ﺍﺧﺘﻠﻔﻮﺍ‪،‬‬
‫ﻭﺑﻴﻘﲔ ﻧﺪﺭﻱ ﺃﻥ ﻛﻞ ﺍﻣﺮﺉ ﻣﻨﻬﻢ ﻗﺪ ﻳﺼﻴﺐ ﻭﳜﻄﺊ‪ ،‬ﺑﻞ ﻳﻠﺰﻣﻪ ﺗﻜﻔﲑ ﲨﻴﻊ ﺍﻷﻣﺔ ﻷ‪‬ﻢ ﻛﻠﻬﻢ ﻻ ﺑـﺪ‬
‫ﻣﻦ ﺃﻥ ﻳﺼﻴﺐ ﻛﻞ ﺍﻣﺮﺉ ﻣﻨﻬﻢ ﻭﳜﻄﺊ‬
‫ﺑﻞ ﻳﻠﺰﻣﻪ ﺗﻜﻔﲑ ﻧﻔﺴﻪ ﻷﻧﻪ ﻻ ﺑﺪ ﻟﻜﻞ ﻣﻦ ﺗﻜﻠﻢ ﰲ ﺷﻲﺀ ﻣﻦ ﺍﻟﺪﻳﺎﻧﺔ ﻣﻦ ﺃﻥ ﻳﺮﺟﻊ ﻋﻦ ﻗﻮﻝ ﻗﺎﻟـﻪ ﺇﱃ‬
‫ﻗﻮﻝ ﺁﺧﺮ ﻳﺘﺒﲔ ﻟﻪ ﺃﻧﻪ ﺃﺻﺢ(ﺍﻩ ﻛﻼﻡ ﺍﺑﻦ ﺣﺰﻡ‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻮﺯﻳﺮ ﰲ ﺇﻳﺜﺎﺭ ﺍﳊﻖ ﻋﻠﻰ ﺍﳋﻠﻖ ﺹ‪) :٣٩٧‬ﻭﺃﻣﺎ ﻛﻔﺎﺭ ﺍﻟﺘﺼﺮﻳﺢ ]ﻛﺎﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ[ ﻓـﻼ‬
‫ﻧﺴﻠﻢ ﺃﻥ ﻛﻔﺮﻫﻢ ﺧﻄﺄ ﻟﻮﺟﻬﲔ‪:‬‬
‫ﺃﺣﺪﳘﺎ‪ :‬ﺃﻥ ﻣﺮﺍﺩﻧﺎ ﺑﺎﳋﻄﺄ ﻫﻮ ﺧﻄﺄ ﳐﺼﻮﺹ ﻭﻫﻮ ﺍﳋﻄﺄ ﰲ ﲢﺮﻱ ﻣﺮﺍﺩ ﺍﷲ ﺗﻌﺎﱃ ﻭﺭﺳﻮﻟﻪ ﻓﻴﻤﺎ ﻇﺎﻫﺮﻩ‬
‫ﺍﻟﺘﻌﺎﺭﺽ ﻭﺍﻟﺘﺸﺎﺑﻪ ﻭﻛﻔﺎﺭ ﺍﻟﺘﺼﺮﻳﺢ ﺗﻌﻤﺪﻭﺍ ﺗﻜﺬﻳﺐ ﺍﷲ ﺗﻌﺎﱃ ﺍﷲ ﻋﻦ ﺫﻟﻚ ﻭﺗﻜﺬﻳﺐ ﺭﺳﻠﻪ ﻭﱂ ﻳﻘﻌﻮﺍ‬
‫ﰲ ﺫﻟﻚ ﺧﻄﺄ ﻣﻦ ﻏﲑ ﺍﻋﺘﻤﺎﺩ‬
‫ﻭﺛﺎﻧﻴﻬﺎ‪ :‬ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻗﺪ ﺃﺧﱪ ﺭﺳﻠﻪ ﺍﻟﻜﺮﺍﻡ ﺑﻌﻨﺎﺩﻫﻢ ﻭﺍﺳﺘﺤﻘﺎﻗﻬﻢ ﺍﻟﻌﺪﺍﻭﺓ ﻭﺍﻟﻌﺬﺍﺏ ﺍﻟﻌﻈﻴﻢ ﻭﻟﻮ ﰲ ﺃﻭﻝ‬
‫ﻣﺮﺓ ﻛﻤﺎ ﻗﺎﻝ ﰲ ﺫﻟﻚ‪ :‬ﻛﻤﺎ ﱂ ﻳﺆﻣﻨﻮﺍ ﺑﻪ ﺃﻭﻝ ﻣﺮﺓ(ﺍﻩ‬
‫ﻭﻣﺎ ﺫﻛﺮﻩ ﺍﺑﻦ ﺣﺰﻡ ﻣﻦ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻵﻳﺔ ﺍﻟﻜﻔﺎﺭ ﻗﺪ ﻭﺭﺩ ﻋﻦ ﺑﻌﺾ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﲔ ﻓﻔـﻲ ﺻـﺤﻴﺢ‬
‫ﺍﻟﺒﺨﺎﺭﻱ‪) :‬ﻋﻦ ﻣﺼﻌﺐ ﺑﻦ ﺳﻌﺪ ﺑﻦ ﺃﰊ ﻭﻗﺎﺹ ﻗﺎﻝ ﺳﺄﻟﺖ ﺃﰊ ﻋﻦ ﻫﺬﻩ ﺍﻵﻳﺔ‪) :‬ﻗـﻞ ﻫـﻞ ﻧﻨﺒـﺌﻜﻢ‬
‫ﺑﺎﻷﺧﺴﺮﻳﻦ ﺃﻋﻤﺎﻻ ﺍﻟﺬﻳﻦ ﺿﻞ ﺳﻌﻴﻬﻢ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ( ﺃﻫﻢ ﺍﳊﺮﻭﺭﻳﺔ؟ ﻓﻘﺎﻝ‪ :‬ﻻ‪ ،‬ﻫﻢ ﺃﻫﻞ ﺍﻟﻜﺘـﺎﺏ‬
‫ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ‪ ،‬ﺃﻣﺎ ﺍﻟﻴﻬﻮﺩ ﻓﻜﺬﺑﻮﺍ ﲟﺤﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻨﺼﺎﺭﻯ ﻓﻜﻔﺮﻭﺍ ﺑﺎﳉﻨﺔ‬
‫ﻭﻗﺎﻟﻮﺍ ﻟﻴﺲ ﻓﻴﻬﺎ ﻃﻌﺎﻡ ﻭﻻ ﺷﺮﺍﺏ‪ ،‬ﻭﻟﻜﻦ ﺍﳊﺮﻭﺭﻳﺔ )ﺍﻟﺬﻳﻦ ﻳﻨﻘﻀﻮﻥ ﻋﻬﺪ ﺍﷲ(ﺍﻩ‬
‫ﻭﰲ ﺗﻔﺴﲑ ﺍﻟﻄﱪﻱ )ﺝ ‪ / ١٨‬ﺹ ‪) :(١٢٦‬ﻋﻦ ﺃﰊ ﲬﻴﺼﺔ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻗﻴﺲ ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﻋﻠﻲ‪ ‬ﺑﻦ ﺃﰊ‬
‫ﻃﺎﻟﺐ ﻳﻘﻮﻝ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ) ﻗﹸﻞﹾ ﻫ‪‬ﻞﹾ ﻧ‪‬ﻨ‪‬ﺒ‪‬ﺌﹸﻜﹸﻢ‪ ‬ﺑﹺﺎﻷﺧ‪‬ﺴ‪‬ﺮﹺﻳﻦ‪ ‬ﺃﹶﻋ‪‬ﻤ‪‬ﺎﻻ (‪ :‬ﻫﻢ ﺍﻟﺮﻫﺒﺎﻥ ﺍﻟﺬﻳﻦ ﺣﺒﺴﻮﺍ ﺃﻧﻔﺴﻬﻢ‬
‫ﰲ ﺍﻟﺼﻮﺍﻣﻊ(ﺍﻩ‬

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 ‫ﻭﰲ ﺗﻔﺴﲑ ﺍﻟﻄﱪﻱ )ﺝ ‪ / ١٨‬ﺹ ‪ ) :(١٢٦‬ﻗﺎﻝ ﺑﺰﻳﻊ‪ :‬ﺳﺄﻝ ﺭﺟﻞ ﺍﻟﻀﺤﺎﻙ ﻋﻦ ﻫﺬﻩ ﺍﻵﻳﺔ‪) :‬ﻗﹸﻞﹾ ﻫ‪‬ﻞﹾ‬
‫ﻧ‪‬ﻨ‪‬ﺒ‪‬ﺌﹸﻜﹸﻢ‪ ‬ﺑﹺﺎﻷﺧ‪‬ﺴ‪‬ﺮﹺﻳﻦ‪ ‬ﺃﹶﻋ‪‬ﻤ‪‬ﺎﻻ( ﻗﺎﻝ‪ :‬ﻫﻢ ﺍﻟﻘﺴﻴﺴﻮﻥ ﻭﺍﻟﺮﻫﺒﺎﻥ(ﺍﻩ‬
‫ﻭﰲ ﺍﶈﺮﺭ ﺍﻟﻮﺟﻴﺰ )ﺝ‪/٤‬ﺹ‪}) :(٣٤٤‬ﺍﻟﺬﻳﻦ ﺿﻞ ﺳﻌﻴﻬﻢ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﻫﻢ ﳛﺴﺒﻮﻥ ﺃ‪‬ﻢ ﳛﺴﻨﻮﻥ‬
‫ﺻﻨﻌﺎﹰ{ ﻗﺎﻝ ﺳﻌﺪ ﺑﻦ ﺃﰊ ﻭﻗﺎﺹ‪ :‬ﻫﻢ ﻋﺒﺎﺩ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ‪ ،‬ﻭﺃﻫﻞ ﺍﻟﺼﻮﺍﻣﻊ ﻭﺍﻟﺪﻳﺎﺭﺍﺕ‪ ،‬ﻭﻗﺎﻝ ﻋﻠـﻲ‬
‫ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ‪ :‬ﻫﻢ ﺍﳋﻮﺍﺭﺝ‪ ،‬ﻭﻫﺬﺍ ﺇﻥ ﺻﺢ ﻋﻨﻪ‪ ،‬ﻓﻬﻮ ﻋﻠﻰ ﺟﻬﺔ ﻣﺜﺎﻝ ﻓﻴﻤﻦ ﺿﻞ ﺳﻌﻴﻪ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ‬
‫ﻭﻫﻮ ﳛﺴﺐ ﺃﻧﻪ ﳛﺴﻦ‪ ،‬ﻭﺭﻭﻱ ﺃﻥ ﺍﺑﻦ ﺍﻟﻜﻮﺍﺀ ﺳﺄﻟﻪ ﻋﻦ‪} :‬ﺍﻷﺧﺴﺮﻳﻦ ﺃﻋﻤﺎﻻﹰ{ ﻓﻘـﺎﻝ ﻟـﻪ‪ :‬ﺃﻧـﺖ‬
‫ﻭﺃﺻﺤﺎﺑﻚ‪ ،‬ﻭﻳﻀﻌﻒ ﻫﺬﺍ ﻛﻠﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﺑﻌﺪ ﺫﻟﻚ‪} :‬ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﺑﺂﻳﺎﺕ ﺭ‪‬ﻢ ﻭﻟﻘﺎﺋـﻪ{‬
‫ﻭﻟﻴﺲ ﻣﻦ ﻫﺬﻩ ﺍﻟﻄﻮﺍﺋﻒ ﻣﻦ ﻳﻜﻔﺮ ﺑﻠﻘﺎﺀ ﺍﷲ‪ ،‬ﻭﺇﳕﺎ ﻫﺬﻩ ﺻﻔﺔ ﻣﺸﺮﻛﻲ ﻋﺒﺪﺓ ﺍﻷﻭﺛﺎﻥ‪ ،‬ﻓﺎﲡﻪ ‪‬ﺬﺍ ﻣـﺎ‬
‫ﻗﻠﻨﺎﻩ ﺃﻭﻻﹰ(ﺍﻩ‬
‫ﻭﰲ ﺃﺿﻮﺍﺀ ﺍﻟﺒﻴﺎﻥ ﺍﻟﺸﻨﻘﻴﻄﻲ )ﺝ‪/ ٣‬ﺹ‪) :(٤١٤‬ﻭﺍﻟﺘﺤﻘﻴﻖ‪ :‬ﺃﻥ ﺍﻵﻳﺔ ﻧﺎﺯﻟﺔ ﰲ ﺍﻟﻜﻔﺎﺭ ﺍﻟﺬﻳﻦ ﻳﻌﺘﻘﺪﻭﻥ‬
‫ﺃﻥ ﻛﻔﺮﻫﻢ ﺻﻮﺍﺏ ﻭﺣﻖ‪ ،‬ﻭﺃﻥ ﻓﻴﻪ ﺭﺿﻰ ﺭ‪‬ﻢ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﻋﻦ ﻋﺒﺪﺓ ﺍﻷﻭﺛﺎﻥ‪} :‬ﻣ‪‬ﺎ ﻧ‪‬ﻌ‪‬ﺒ‪‬ﺪ‪‬ﻫ‪‬ﻢ‪ ‬ﺇﹺﻻﱠ ﻟ‪‬ﻴ‪‬ﻘﹶﺮ‪‬ﺑ‪‬ﻮﻧ‪‬ﺂ‬
‫ﺇﹺﻟﹶﻰ ﺍﷲ ﺯﻟﻔﻰ{ ]ﺍﻟﺰﻣﺮ‪ ،[٣ :‬ﻭﻗﺎﻝ ﻋﻨﻬﻢ‪} :‬ﻭ‪‬ﻳ‪‬ﻘﹸﻮﻟﹸﻮﻥﹶ ﻫﺆﻻﺀ ﺷ‪‬ﻔﹶﻌ‪‬ﺎﺅ‪‬ﻧ‪‬ﺎ ﻋ‪‬ﻨﺪ‪ ‬ﺍﷲ{]ﻳﻮﻧﺲ‪ ،[١٨ :‬ﻭﻗـﺎﻝ‬
‫ﻋﻦ ﺍﻟﺮﻫﺒﺎﻥ ﺍﻟﺬﻳﻦ ﻳﺘﻘﺮﺑﻮﻥ ﺇﱃ ﺍﷲ ﻋﻠﻰ ﻏﲑ ﺷﺮﻉ ﺻﺤﻴﺢ‪} :‬ﻭ‪‬ﺟ‪‬ﻮﻩ‪ ‬ﻳ‪‬ﻮ‪‬ﻣ‪‬ﺌ‪‬ﺬ‪ ‬ﺧ‪‬ﺎﺷ‪‬ﻌ‪‬ﺔﹲ ﻋ‪‬ﺎﻣ‪‬ﻠﹶﺔﹲ ﻧ‪‬ﺎﺻ‪‬ﺒ‪‬ﺔﹲ ﺗﺼﻠﻰ‬
‫ﻧ‪‬ﺎﺭﺍﹰ ﺣ‪‬ﺎﻣ‪‬ﻴ‪‬ﺔﹰ{ ]ﺍﻟﻐﺎﺷﻴﺔ‪ [٤-٢ :‬ﺍﻵﻳﺔ‪ ،‬ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﻓﻴﻬﺎ ﺑﺬﻟﻚ‪ .‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ ﰲ ﺍﻟﻜﻔﺎﺭ‪ } :‬ﺇﹺﻧ‪‬ﻬ‪‬ﻢ‪ ‬ﺍﲣـﺬﻭﺍ‬
‫ﺍﻟﺸﻴﺎﻃﲔ ﺃﹶﻭ‪‬ﻟ‪‬ﻴ‪‬ﺂﺀَ ﻣ‪‬ﻦ ﺩ‪‬ﻭﻥ‪ ‬ﺍﷲ ﻭ‪‬ﻳ‪‬ﺤ‪‬ﺴ‪‬ﺒ‪‬ﻮﻥﹶ ﺃﹶﻧ‪‬ﻬ‪‬ﻢ ﻣ‪‬ﻬ‪‬ﺘ‪‬ﺪ‪‬ﻭﻥﹶ { ]ﺍﻷﻋﺮﺍﻑ‪ [٣٠ :‬ﻭﻗﻮﻟﻪ‪} :‬ﻭ‪‬ﺇﹺﻧ‪‬ﻬ‪‬ﻢ‪ ‬ﻟﹶﻴ‪‬ﺼ‪‬ﺪ‪‬ﻭﻧ‪‬ﻬ‪‬ﻢ‪‬‬
‫ﻋ‪‬ﻦﹺ ﺍﻟﺴﺒﻴﻞ ﻭ‪‬ﻳ‪‬ﺤ‪‬ﺴ‪‬ﺒ‪‬ﻮﻥﹶ ﺃﹶﻧ‪‬ﻬ‪‬ﻢ ﻣ‪‬ﻬ‪‬ﺘ‪‬ﺪ‪‬ﻭﻥﹶ{ ]ﺍﻟﺰﺧﺮﻑ‪ [٣٧ :‬ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﻧﺰﻭﳍﺎ ﰲ ﺍﻟﻜﻔﺎﺭ ﺗﺼﺮﳛﻪ ﺗﻌﺎﱃ‬
‫ﺑﺬﻟﻚ ﰲ ﻗﻮﻟﻪ ﺑﻌﺪﻩ ﻳﻠﻴﻪ‪} :‬ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻛﹶﻔﹶﺮ‪‬ﻭﺍﹾ ﺑﹺﺂﻳ‪‬ﺎﺕ‪ ‬ﺭ‪‬ﺑ‪‬ﻬﹺﻢ‪ ‬ﻭ‪‬ﻟ‪‬ﻘﹶﺎﺋ‪‬ﻪ‪ ‬ﻓﹶﺤ‪‬ﺒﹺﻄﹶﺖ‪ ‬ﺃﹶﻋ‪‬ﻤ‪‬ﺎﻟﹸﻬ‪‬ﻢ‪] {‬ﺍﻟﻜﻬـﻒ‪:‬‬
‫‪ [١٠٥‬ﺍﻵﻳﺔ‪.‬‬
‫ﻓﻘﻮﻝ ﻣﻦ ﻗﺎﻝ‪ :‬ﺇ‪‬ﻢ ﺍﻟﻜﻔﺎﺭ‪ ،‬ﻭﻗﻮﻝ ﻣﻦ ﻗﺎﻝ‪ :‬ﺇ‪‬ﻢ ﺍﻟﺮﻫﺒﺎﻥ‪ ،‬ﻭﻗﻮﻟﻪ ﻣﻦ ﻗﺎﻝ‪ :‬ﺇ‪‬ﻢ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻜﺎﻓﺮﻭﻥ‬
‫ﺑﺎﻟﻨ‪‬ﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻛﻞ ﺫﻟﻚ ﺗﺸﻤﻠﻪ ﻫﺬﻩ ﺍﻵﻳﺔ(ﺍﻩ ﻛﻼﻡ ﺍﻟﺸﻨﻘﻴﻄﻲ‬
‫ﺑﻞ ﺣﱴ ﺍﻟﻜﻔﺎﺭ ﻓﻴﻬﻢ ﺗﻔﺼﻴﻞ ﻓﺈﻥ ﺍﷲ ﻗﺪ ﺃﺧﱪﻧﺎ ﺃﻧﻪ ﻻ ﻳﻌﺬ‪‬ﻢ ﺣﱴ ﺗﻘﻮﻡ ﻋﻠﻴﻬﻢ ﺍﳊﺠﺔ )ﻭﻣﺎ ﻛﻨﺎ ﻣﻌﺬﺑﲔ‬
‫ﺣﱴ ﻧﺒﻌﺚ ﺭﺳﻮﻻ( )ﺭﺳﻼ ﻣﺒﺸﺮﻳﻦ ﻭﻣﻨﺬﺭﻳﻦ ﻟﺌﻼ ﻳﻜﻮﻥ ﻟﻠﻨﺎﺱ ﻋﻠﻰ ﺍﷲ ﺣﺠﺔ ﺑﻌﺪ ﺍﻟﺮﺳﻞ( ﻭﺍﳌﺸﺮﻛﻮﻥ‬
‫ﻭﺍﻟﻴﻬﻮﺩ ﻭﻣﻦ ﺇﻟﻴﻬﻢ ﺇﳕﺎ ﻛﺬﺑﻮﺍ ﺍﻟﺮﺳﻞ ﻋﻨﺎﺩﺍ ﻭﺣﺴﺪﺍ ﻭﺣﺮﺻﺎ ﻋﻠﻰ ﺍﳌﺼﺎﱀ ﻛﻤـﺎ ﺃﺧـﱪ ﺍﷲ ﻋﻨـﻬﻢ‬
‫)ﻭﺟﺤﺪﻭﺍ ‪‬ﺎ ﻭﺍﺳﺘﻴﻘﻨﺘﻬﺎ ﺃﻧﻔﺴﻬﻢ ﻇﻠﻤﺎ ﻭﻋﻠﻮﺍ( )ﻳﻌﺮﻓﻮﻧﻪ ﻛﻤﺎ ﻳﻌﺮﻓﻮﻥ ﺃﺑﻨﺎﺀﻫﻢ( )ﻟﻘﺪ ﻋﻠﻤﺖ ﻣﺎ ﺃﻧـﺰﻝ‬
‫ﻫﺆﻻﺀ ﺇﻻ ﺭﺏ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ(‬
‫ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﻛﻴﻒ ﺍﳉﻤﻊ ﺑﲔ ﺫﻟﻚ ﻭﺑﲔ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﺍﻟﺴﺎﺑﻖ )ﻭﻫﻢ ﳛﺴﺒﻮﻥ ﺃ‪‬ﻢ ﳛﺴﻨﻮﻥ ﺻﻨﻌﺎ(؟ ﻓﻈـﺎﻫﺮ‬
‫ﻫﺬﻩ ﺍﻵﻳﺔ ﺃ‪‬ﻢ ﱂ ﻳﻌﺮﻓﻮﺍ ﺻﺪﻕ ﺍﳌﺮﺳﻠﲔ ﺑﻴﻨﻤﺎ ﺍﻵﻳﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ ﻋﻠﻰ ﻋﻜﺲ ﺫﻟﻚ‬

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 ‫ﻗﻴﻞ‪ :‬ﺇﻥ ﻛﻮ‪‬ﻢ ﳛﺴﺒﻮﻥ ﺃ‪‬ﻢ ﳛﺴﻨﻮﻥ ﺻﻨﻌﺎ ﻫﻮ ﻣﻦ ﺟﻬﺔ ﳏﺎﻓﻈﺘﻬﻢ ﻋﻠﻰ ﻋﺎﺩﺍﺕ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺟﺪﺍ ‪ ،‬ﻭﻣﻦ‬
‫ﺟﻬﺔ ﳏﺎﻓﻈﺘﻬﻢ ﻋﻠﻰ ﻭﺣﺪﺓ ﺻﻔﻬﻢ‪ ،‬ﻭﻣﻦ ﺟﻬﺔ ﳏﺎﻓﻈﺘﻬﻢ ﻋﻠﻰ ﻣﺼﺎﳊﻬﻢ ﻭﻣﺎ ﺇﱃ ﺫﻟﻚ‪ ،‬ﻓﻬﻢ ﳛﺴﺒﻮﻥ ﺃﻥ‬
‫ﺍﶈﺎﻓﻈﺔ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﻜﺎﺳﺐ –ﺯﻋﻤﻮﺍ– ﻣﻦ ﺍﻟﺼﻨﻊ ﺍﳊﺴﻦ‬
‫ﻓﻤﻦ ﺑﻠﻐﺘﻪ ﺍﻟﺪﻋﻮﺓ ﻣﻦ ﺍﻟﻜﻔﺎﺭ ﻋﻠﻰ ﻭﺟﻬﻬﺎ ﻓﻘﺪ ﻗﺎﻣﺖ ﻋﻠﻴﻪ ﺍﳊﺠﺔ‪ ،‬ﻭﻣﻦ ﱂ ﺗﺒﻠﻐﻪ ﺍﻟﺪﻋﻮﺓ ﱂ ﺗﻘﻢ ﻋﻠﻴﻪ‬
‫ﺍﳊﺠﺔ‪ ،‬ﻭﻫﻞ ﻣﻦ ﺑﻠﻐﺘﻪ ﺍﻟﺪﻋﻮﺓ ﻋﻠﻰ ﻏﲑ ﻭﺟﻬﻬﺎ ﻛﺬﻟﻚ؟ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﻐﺰﺍﱄ ﰲ ﺭﺳﺎﻟﺘﻪ ﻓﻴﺼﻞ ﺍﻟﺘﻔﺮﻗﺔ‬
‫ﺿﻤﻦ ﳎﻤﻮﻉ ﺭﺳﺎﺋﻠﻪ ﺹ‪) :٩٦‬ﺑﻞ ﺃﻗﻮﻝ‪ :‬ﺇﻥ ﺃﻛﺜﺮ ﻧﺼﺎﺭﻯ ﺍﻟﺮﻭﻡ ﻭﺍﻟﺘﺮﻙ ﰲ ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ ﺗﺸﻤﻠﻬﻢ ﺍﻟﺮﲪﺔ‬
‫ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺃﻋﲏ ﺍﻟﺬﻳﻦ ﻫﻮ ﰲ ﺃﻗﺎﺻﻲ ﺍﻟﺮﻭﻡ ﻭﺍﻟﺘﺮﻙ ﻭﱂ ﺗﺒﻠﻐﻬﻢ ﺍﻟﺪﻋﻮﺓ ﻓﺈ‪‬ﻢ ﺛﻼﺛﺔ ﺃﺻﻨﺎﻑ‪:‬‬
‫‪ -‬ﺻﻨﻒ ﱂ ﻳﺒﻠﻐﻬﻢ ﺍﺳﻢ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﺃﺻﻼ ﻓﻬﻢ ﻣﻌﺬﻭﺭﻭﻥ‬
‫‪ -‬ﻭﺻﻨﻒ ﺑﻠﻐﻬﻢ ﺍﲰﻪ ﻭﻧﻌﺘﻪ ﻭﻣﺎ ﻇﻬﺮ ﻋﻠﻴﻪ ﻣﻦ ﺍﳌﻌﺠﺰﺍﺕ ﻭﻫﻢ ﺍ‪‬ﺎﻭﺭﻭﻥ ﻟﺒﻼﺩ ﺍﻹﺳﻼﻡ‬
‫ﻭﺍ‪‬ﺎﻭﺭﻭﻥ ﳍﻢ ﻭﻫﻢ ﺍﻟﻜﻔﺎﺭ ﺍﳌﻠﺤﺪﻭﻥ‬
‫‪ -‬ﻭﺻﻨﻒ ﺛﺎﻟﺚ ﺑﲔ ﺍﻟﺪﺭﺟﺘﲔ ﺑﻠﻐﻬﻢ ﺍﺳﻢ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻭﱂ ﻳﺒﻠﻐﻬﻢ‬
‫ﻧﻌﺘﻪ ﻭﺻﻔﺘﻪ‪ ،‬ﺑﻞ ﲰﻌﻮﺍ ﺃﻳﻀﺎ ﻣﻨﺬ ﺍﻟﺼﺒﺎ ﺃﻥ ﻛﺬﺍﺑﺎ ﻣﻠﺒﺴﺎ ﺍﲰﻪ ﳏﻤﺪ ﺍﺩﻋﻰ ﺍﻟﻨﺒﻮﺓ‪ ،‬ﻛﻤﺎ‬
‫ﲰﻊ ﺻﺒﻴﺎﻧﻨﺎ ﺃﻥ ﻛﺬﺍﺑﺎ ﻳﻘﺎﻝ ﻟﻪ ﺍﳌﻘﻔﻊ ﺑﻌﺜﻪ ﺍﷲ ﲢﺪﻯ ﺑﺎﻟﻨﺒﻮﺓ ﻛﺬﺍﺑﺎ‪ ،‬ﻓﻬﺆﻻﺀ ﻋﻨﺪﻱ ﰲ‬
‫ﺃﻭﺻﺎﻓﻪ‪ ‬ﰲ ﻣﻌﲎ ﺍﻟﺼﻨﻒ ﺍﻷﻭﻝ ﻓﺈ‪‬ﻢ ﻣﻊ ﺃ‪‬ﻢ ﱂ ﻳﺴﻤﻌﻮﺍ ﺍﲰﻪ ﲰﻌﻮﺍ ﺿﺪ ﺃﻭﺻـﺎﻓﻪ‬
‫ﻭﻫﺬﺍ ﻻ ﳛﺮﻙ ﺩﺍﻋﻴﺔ ﺍﻟﻨﻈﺮ ﰲ ﺍﻟﻄﻠﺐ(ﺍﻩ‬
‫ﺑﻞ ﺫﻫﺐ ﺍﻟﻘﺎﺿﻲ ﺍﻟﺒﻴﻀﺎﻭﻱ ﺇﱃ ﻣﺎ ﻫﻮ ﺃﺑﻌﺪ ﻣﻦ ﺫﻟﻚ ﺣﻴﺚ ﻗﺎﻝ ﰲ ﻃﻮﺍﻟﻊ ﺍﻷﻧﻮﺍﺭ ﺹ‪:٢٢٣‬‬
‫)ﻭﻳﺮﺟﻰ ﺍﻟﻌﻔﻮ ﻟﻠﻜﺎﻓﺮ ﺍﻟﺒﺎﻟﻎ ﰲ ﺍﺟﺘﻬﺎﺩﻩ ﺍﻟﻄﺎﻟﺐ ﻟﻠﻬﺪﻯ ﺑﻔﻀﻠﻪ ﻭﻟﻄﻔﻪ(ﺍﻩ‬

‫ﻭﻛﻞ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﰲ ﺷﺄﻥ ﺍﻟﺘﻜﻔﲑ‪ :‬ﻣﻦ ﺍﻻﺣﺘﻴﺎﻁ ﻓﻴﻪ‪ ،‬ﻭﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻟﺘﻜﻔﲑ ﺍﻟﻌﻴﲏ ﻭﺍﻟﻮﺻﻔﻲ‪ ،‬ﻭﻟﺰﻭﻡ ﺗﻮﻓﺮ‬
‫ﺍﻟﺸﺮﻭﻁ ﻭﺍﻧﺘﻔﺎﺀ ﺍﳌﻮﺍﻧﻊ‪ ..‬ﺇﱃ ﻏﲑ ﺫﻟﻚ ﳑﺎ ﺫﻛﺮﻧﺎﻩ؛ ﳚﺮﻱ ﺃﻳﻀﺎ ﰲ ﻣﺴﺄﻟﺔ ﺍﻟﺘﺒﺪﻳﻊ ﺃﻭ ﻣﺎ ﻳﺴﻤﻰ ﺑﻔﺴﻖ‬
‫ﺍﻟﺘﺄﻭﻳﻞ‪ ،‬ﻓﻜﻢ ﻣﻦ ﺃﻣﻮﺭﹴ ﺣ‪‬ﻜﻢ ﻋﻠﻴﻬﺎ ﺑﺎﻟﺒﺪﻋﺔ ﻣﻊ ﺃ‪‬ﺎ ﻟﻴﺴﺖ ﻛﺬﻟﻚ‪ ،‬ﻭﻛﻢ ﻣﻦ ﺃﻧﺎﺱ ﻭﻗﻌﻮﺍ ﰲ ﺑﻌـﺾ‬
‫ﺍﻟﺒﺪﻉ ﻓﺤﻜﻢ ﻋﻠﻴﻬﻢ ﺑﺎﻻﺑﺘﺪﺍﻉ ﻗﺒﻞ ﺗﻮﻓﺮ ﺍﻟﺸﺮﻭﻁ ﻭﺍﻧﺘﻔﺎﺀ ﺍﳌﻮﺍﻧﻊ‪ ،‬ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻳﻀﺎ ﺃﻥ ﺍﻟﺘﺒﺪﻳﻊ ﺍﻟﻌـﻴﲏ‬
‫ﻳﺘﺮﺗﺐ ﻋﻠﻴﻪ ﺃﻳﻀﺎ ﺃﺣﻜﺎﻡ ﻛﺜﲑﺓ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ﻟﻜﻨﻬﺎ ﺩﻭﻥ ﺃﺣﻜﺎﻡ ﺍﻟﺘﻜﻔﲑ ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻮﺯﻳﺮ ﰲ ﺇﻳﺜـﺎﺭ‬
‫ﺍﳊﻖ ﻋﻠﻰ ﺍﳋﻠﻖ ﺹ‪) :٤١١‬ﻭﻣﻨﻬﺎ ﺗﺮﺟﻴﺢ ﻋﺪﻡ ﺍﻟﺘﻔﺴﻴﻖ ﺑﺎﳌﺮﺟﺤﺎﺕ ﺍﳌﺘﻘﺪﻣﺔ ﻟﻌﺪﻡ ﺍﻟﺘﻜﻔﲑ ﻭﺍﳊﻜـﻢ‬
‫ﻓﻴﻬﺎ ﻣﺘﻘﺎﺭﺏ ﻭﺍﻥ ﻛﺎﻥ ﺍﻟﺘﻜﻔﲑ ﺃﺧﻄﺮ(ﺍﻩ‬

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 ‫اﻟﻔﺮع اﻟﺜﺎﻟﺚ ‪ :‬اﻟﺘﻜﻔﯿﺮ ﻓﻲ ﻣﺴﺎﺋﻞ اﻟﻌﻘﺎﺋﺪ‬
‫ﻣﺎ ﺃﻛﺜﺮ ﻣﺎ ﳛﺼﻞ ﺍﻟﺘﻜﻔﲑ ﺑﺴﺒﺐ ﺗﻔﺎﺭﻳﻊ ﻣﺴﺎﺋﻞ ﺍﻟﻌﻘﺎﺋﺪ ﻣﻊ ﺩﻗﺘﻬﺎ ﻭﻏﻤﻮﺿﻬﺎ‪ ،‬ﻭﺧﺼﻮﺻﺎ ﰲ ﻣﺴـﺄﻟﺔ‬
‫ﺍﻟﻘﺮﺁﻥ ﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ ﰲ ﺷﺮﺣﻪ ﻋﻠﻰ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺝ‪/٢‬ﺹ‪) :٥٠‬ﺍﳌﺬﻫﺐ ﺍﻟﺼﺤﻴﺢ ﺍﳌﺨﺘﺎﺭ ﺍﻟﺬﻱ ﻗﺎﻟﻪ‬
‫ﺍﻷﻛﺜﺮﻭﻥ ﻭﺍﶈﻘﻘﻮﻥ ﺃﻥ ﺍﳋﻮﺍﺭﺝ ﻻ ﻳﻜﻔﺮﻭﻥ ﻛﺴﺎﺋﺮ ﺃﻫﻞ ﺍﻟﺒﺪﻉ(ﺍﻩ‬
‫ﻭﻗﺪ ﺳﺌﻞ ﺍﻟﺘﻘﻲ ﺍﻟﺴﺒﻜﻲ ﻋﻦ ﺣﻜﻢ ﺗﻜﻔﲑ ﻏﻼﺓ ﺍﳌﺒﺘﺪﻋﺔ‪ ،‬ﻭﺃﻫﻞ ﺍﻷﻫﻮﺍﺀ‪ ،‬ﻭﺍﳌﺘﻔﻮﻫﲔ ﺑﺎﻟﻜﻼﻡ ﻋﻠﻰ ﺍﻟﺬﺍﺕ‬
‫ﺍﳌﻘﺪﺳﺔ ﻓﻘﺎﻝ‪) :‬ﺍﻋﻠﻢ ﺃﻳﻬﺎ ﺍﻟﺴﺎﺋﻞ ﺃﻥ ﻛﻞ ﻣﻦ ﺧﺎﻑ ﻣﻦ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺍﺳﺘﻌﻈﻢ ﺍﻟﻘﻮﻝ ﺑﺎﻟﺘﻜﻔﲑ ﳌـﻦ‬
‫ﻳﻘﻮﻝ‪ :‬ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﳏﻤﺪ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﺇﺫ ﺍﻟﺘﻜﻔﲑ ﺃﻣﺮ ﻫﺎﺋﻞ ﻋﻈﻴﻢ ﺍﳋﻄﺮ‪ ،‬ﻷﻥ ﻣﻦ ﻛﻔﺮ ﺷﺨﺼﺎﹰ ﺑﻌﻴﻨﻪ‪،‬‬
‫ﻓﻜﺄﻧﻪ ﺃﺧﱪ ﺃﻥ ﻋﺎﻗﺒﺘﻪ ﰲ ﺍﻵﺧﺮﺓ ﺍﳋﻠﻮﺩ ﰲ ﺍﻟﻨﺎﺭ ﺃﺑﺪ ﺍﻵﺑﺪﻳﻦ‪ ،‬ﻭﺃﻧﻪ ﰲ ﺍﻟﺪﻧﻴﺎ ﻣﺒﺎﺡ ﺍﻟﺪﻡ ﻭﺍﳌﺎﻝ‪ ،‬ﻻ ﳝﻜﻦ‬
‫ﻣﻦ ﻧﻜﺎﺡ ﻣﺴﻠﻤﺔ‪ ،‬ﻭﻻ ﳚﺮﻱ ﻋﻠﻴﻪ ﺃﺣﻜﺎﻡ ﺍﳌﺴﻠﻤﲔ ﻻ ﰲ ﺣﻴﺎﺗﻪ‪ ،‬ﻭﻻ ﺑﻌﺪ ﳑﺎﺗﻪ‪ ،‬ﻭﺍﳋﻄﺄ ﰲ ﺗﺮﻙ ﺃﻟﻒ‬
‫ﻛﻔﺮ ﺃﻫﻮﻥ ﻣﻦ ﺍﳋﻄﺄ ﰲ ﺳﻔﻚ ﳏﺠﻤﺔ ﻣﻦ ﺩﻡ ﺍﻣﺮﺉ ﻣﺴﻠﻢ‪ ،‬ﻭﰲ ﺍﳊﺪﻳﺚ‪ " :‬ﻷﻥ ﳜﻄﺊ ﺍﻹﻣـﺎﻡ ﰲ‬
‫ﺍﻟﻌﻔﻮ ﺃﺣﺐ ﺇﱄ ﻣﻦ ﺃﻥ ﳜﻄﺊ ﰲ ﺍﻟﻌﻘﻮﺑﺔ "‬
‫ﰒ ﺇﻥ ﺗﻠﻚ ﺍﳌﺴﺎﺋﻞ ﺍﻟﱵ ﻳﻔﱵ ﻓﻴﻬﺎ ﺑﺘﻜﻔﲑ ﻫﺆﻻﺀ ﺍﻟﻘﻮﻡ ﰲ ﻏﺎﻳﺔ ﺍﻟﺪﻗﺔ ﻭﺍﻟﻐﻤﻮﺽ‪ ،‬ﻟﻜﺜـﺮﺓ ﺷـﺒﻬﻬﺎ‪،‬‬
‫ﻭﺍﺧﺘﻼﻑ ﻗﺮﺍﺋﻨﻬﺎ‪ ،‬ﻭﺗﻔﺎﻭﺕ ﺩﻭﺍﻋﻴﻬﺎ‪ ،‬ﻭﺍﻻﺳﺘﻘﺼﺎﺀ ﰲ ﻣﻌﺮﻓﺔ ﺍﳋﻄﺄ ﻣﻦ ﺳـﺎﺋﺮ ﺻـﻨﻮﻑ ﻭﺟﻮﻫـﻪ‪،‬‬
‫ﻭﺍﻻﻃﻼﻉ ﻋﻠﻰ ﺣﻘﺎﺋﻖ ﺍﻟﺘﺄﻭﻳﻞ‪ ،‬ﻭﺷﺮﺍﺋﻄﻪ ﰲ ﺍﻹﻣﻜﺎﻥ‪ ،‬ﻭﻣﻌﺮﻓﺔ ﺍﻷﻟﻔﺎﻅ ﺍﶈﺘﻤﻠﺔ ﻟﻠﺘﺄﻭﻳﻞ ﻭﻏﲑ ﺍﶈﺘﻤﻠﺔ‪،‬‬
‫ﻭﺫﻟﻚ ﻳﺴﺘﺪﻋﻲ ﻣﻌﺮﻓﺔ ﲨﻴﻊ ﻃﺮﻕ ﺃﻫﻞ ﺍﻟﻠﺴﺎﻥ ﻣﻦ ﺳﺎﺋﺮ ﻗﺒﺎﺋـﻞ ﺍﻟﻌـﺮﺏ ﰲ ﺣﻘﺎﺋﻘﻬـﺎ‪ ،‬ﻭﳎﺎﺯﺍ‪‬ـﺎ‪،‬‬
‫ﻭﺍﺳﺘﻌﺎﺭ‪‬ﺎ‪ ،‬ﻭﻣﻌﺮﻓﺔ ﺩﻗﺎﺋﻖ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻭﻏﻮﺍﻣﻀﻪ ﺇﱃ ﻏﲑ ﺫﻟﻚ ﳑﺎ ﻫﻮ ﻣﺘﻌﺬﺭ ﺟﺪﺍﹰ ﻋﻠﻰ ﺃﻛـﺎﺑﺮ ﻋﻠﻤـﺎﺀ‬
‫ﻋﺼﺮﻧﺎ‪ ،‬ﻓﻀﻼﹰ ﻋﻦ ﻏﲑﻫﻢ‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻹﻧﺴﺎﻥ ﻳﻌﺠﺰ ﻋﻦ ﲢﺮﻳﺮ ﻣﻌﺘﻘﺪﻩ ﰲ ﻋﺒﺎﺭﺓ‪ ،‬ﻓﻜﻴﻒ ﳛﺮﺭ ﺍﻋﺘﻘﺎﺩ ﻏﲑﻩ ﻣﻦ ﻋﺒﺎﺭﺗﻪ‪ ،‬ﻓﻤﺎ ﺑﻘﻲ‬
‫ﺍﳊﻜﻢ ﺑﺎﻟﺘﻜﻔﲑ ﺇﻻ ﳌﻦ ﺻﺮﺡ ﺑﺎﻟﻜﻔﺮ‪ ،‬ﻭﺍﺧﺘﺎﺭﻩ ﺩﻳﻨﺎﹰ‪ ،‬ﻭﺟﺤﺪ ﺍﻟﺸﻬﺎﺩﺗﲔ‪ ،‬ﻭﺧﺮﺝ ﻋﻦ ﺩﻳـﻦ ﺍﻹﺳـﻼﻡ‬
‫ﲨﻠﺔ‪ ،‬ﻭﻫﺬﺍ ﻧﺎﺩﺭ ﻭﻗﻮﻋﻪ‪ ،‬ﻓﺎﻷﺩﺏ ﺍﻟﻮﻗﻮﻑ ﻋﻦ ﺗﻜﻔﲑ ﺃﻫﻞ ﺍﻷﻫﻮﺍﺀ ﻭﺍﻟﺒﺪﻉ‪(...‬ﺍﻩ ﻣﻦ ﻟﻮﺍﻗﺢ ﺍﻷﻧـﻮﺍﺭ‬
‫ﻟﻠﺸﻌﺮﺍﱐ ﺹ‪٢٣‬‬
‫ﻭﻗﺎﻝ ﺍﻟﺴﺒﻜﻲ ﺃﻳﻀﺎ‪) :‬ﻣﺎ ﺩﺍﻡ ﺍﻹﻧﺴﺎﻥ ﻳﻌﺘﻘﺪ ﺷﻬﺎﺩﺓ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺃﻥ ﳏﻤﺪﺍﹰ ﺭﺳﻮﻝ ﺍﷲ ﻓﺘﻜﻔﲑﻩ‬
‫ﺻﻌﺐ‪ ،‬ﻭﻣﺎ ﻳﻌﺮﺽ ﰲ ﻗﻠﺒﻪ ﻣﻦ ﺑﺪﻋﺔ ﺇﻥ ﱂ ﺗﻜﻦ ﻣﻀﺎﺩﺓ ﻟﺬﻟﻚ ﻻ ﻳﻜﻔﺮ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﻣﻀﺎﺩﺓ ﻟﻪ ﻓﺈﺫﺍ‬
‫ﻋﺮﺿﺖ ﻏﻔﻠﺘﻪ ﻋﻨﻬﺎ ﻭﺍﻋﺘﻘﺎﺩ‪‬ﻩ ﻟﻠﺸﻬﺎﺩﺗﲔ ﻣﺴﺘﻤﺮ‪ ‬ﻓﺄﺭﺟﻮ ﺃﻥ ﺫﻟﻚ ﻳﻜﻔﻴﻪ ﰲ ﺍﻹﺳﻼﻡ ﻭﺃﻛﺜﺮ ﺃﻫﻞ ﺍﳌﻠﺔ‬
‫ﻛﺬﻟﻚ‪ ،‬ﻭﻳﻜﻮﻥ ﻛﻤﺴﻠﻢ ﺍﺭﺗﺪ ﰒ ﺃﺳﻠﻢ ﺇﻻ ﺃﻥ ﻳﻘﺎﻝ ﻣﺎ ﻛﻔﺮ ﺑﻪ ﻻ ﺑﺪ ﰲ ﺇﺳﻼﻣﻪ ﻣﻦ ﺗﻮﺑﺘﻪ ﻋﻨﻪ‪.‬‬
‫ﻓﻬﺬﺍ ﳏﻞ ﻫﺬﻩ ﺍﻟﻌﻘﺎﺋﺪ ﺍﻟﱵ ﻳ‪‬ﻜﱠﻔﺮ ‪‬ﺎ ﺃﻫﻞ ﺍﻟﻘﺒﻠﺔ ﻗﺪ ﻻ ﻳﻌﺘﻘﺪﻫﺎ ﺻﺎﺣﺒﻬﺎ ﺇﻻ ﺣﲔ ﲝﺜﻪ ﻳﻮﻣﺎﹰ ﻟﺸﺒﻬﺔ‬
‫ﺗﻌﺮﺽ ﻟﻪ ﺃﻭ ﳎﺎﺩﻟﺔ ﻟﻐﲑﻩ ﻭﰲ ﺃﻛﺜﺮ ﺍﻷﻭﻗﺎﺕ ﻳﻐﻔﻞ ﻋﻨﻬﺎ ﻭﻫﻮ ﺫﺍﻛﺮ ﻟﻠﺸﻬﺎﺩﺗﲔ ﻻ ﺳﻴﻤﺎ ﻋﻨﺪ‬
‫ﺍﳌﻮﺕ(ﺍﻩ ﺍﳌﻨﺜﻮﺭ ﻣﻦ ﺍﻟﻘﻮﺍﻋﺪ ﻟﻠﺰﺭﻛﺸﻲ ‪٩٣/٣‬‬

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 ‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺩﻗﻴﻖ ﺍﻟﻌﻴﺪ ﰲ ﺷﺮﺡ ﻋﻤﺪﺓ ﺍﻷﺣﻜﺎﻡ ‪) :٧٦/٤‬ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻨﺎﺱ ﰲ ﺍﻟﺘﻜﻔﲑ ﻭﺳﺒﺒﻪ ﺣﱴ‬
‫ﺻ‪‬ﻨﻒ ﻓﻴﻪ ﻣﻔﺮﺩﺍﹰ‪ .‬ﻭﺍﻟﺬﻱ ﻳﻘﻊ ﺍﻟﻨﻈﺮ ﰲ ﻫﺬﺍ ﺃﻥ ﻣﺂﻝ ﺍﳌﺬﻫﺐ ﻫﻞ ﻫﻮ ﻣﺬﻫﺐ ﺃﻭﻻﹰ ؟ ﻓﻤﻦ ﺃﻛﻔﺮ ﺍﳌﺒﺘﺪﻋﺔ‬
‫ﻗﺎﻝ ﺇﻥ ﻣﺂﻝ ﺍﳌﺬﻫﺐ ﻣﺬﻫﺐ ﻓﻴﻘﻮﻝ ﺍ‪‬ﺴﻤﺔ ﻛﻔﺎﺭ ﻷ‪‬ﻢ ﻋﺒﺪﻭﺍ ﺟﺴﻤﺎﹰ ﻓﻬﻢ ﻋﺎﺑﺪﻭﻥ ﻟﻐﲑ ﺍﷲ ﻭﻣﻦ ﻋﺒﺪ‬
‫ﻏﲑ ﺍﷲ ﻛﻔﺮ‪ ..‬ﻭﺍﳊﻖ ﺃﻧﻪ ﻻ ﻳﻜﻔﺮ ﺃﺣﺪ ﻣﻦ ﺃﻫﻞ ﺍﻟﻘﺒﻠﺔ ﺇﻻ ﺑﺈﻧﻜﺎﺭ ﻣﺘﻮﺍﺗﺮ ﻣﻦ ﺍﻟﺸﺮﻳﻌﺔ ﻋﻦ ﺻﺎﺣﺒﻬﺎ‬
‫ﻓﺈﻧﻪ ﺣﻴﻨﺌﺬ ﻳﻜﻮﻥ ﻣﻜﺬﺑﺎ ﻟﻠﺸﺮﻉ‪ .‬ﻭﻟﻴﺲ ﳐﺎﻟﻔﺔ ﺍﻟﻘﻮﺍﻃﻊ ﻣﺄﺧﺬﺍﹰ ﻟﻠﺘﻜﻔﲑ ﻭﺇﳕﺎ ﻣﺄﺧﺬﻩ ﳐﺎﻟﻔﺔ ﺍﻟﺴﻤﻌﻴﺔ‬
‫ﺍﻟﻘﻄﻌﻴﺔ ﻃﺮﻳﻘﺎﹰ ﻭﺩﻻﻟﺔ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻛﻤﺎ ﰲ ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ‪) :١٨٠/١٢‬ﺍﻟﺘﻜﻔﲑ ﳜﺘﻠﻒ ﲝﺴﺐ ﺍﺧﺘﻼﻑ ﺣﺎﻝ ﺍﻟﺸـﺨﺺ‬
‫ﻓﻠﻴﺲ ﻛﻞ ﳐﻄﺊ ﻭﻻ ﻣﺒﺘﺪﻉ ﻭﻻ ﺟﺎﻫﻞ ﻭﻻ ﺿﺎﻝ ﻳﻜﻮﻥ ﻛﺎﻓﺮﺍ؛ ﺑﻞ ﻭﻻ ﻓﺎﺳﻘﺎ ﺑﻞ ﻭﻻ ﻋﺎﺻـﻴﺎ ﻻ‬
‫ﺳﻴﻤﺎ ﰲ ﻣﺜﻞ "ﻣﺴﺄﻟﺔ ﺍﻟﻘﺮﺁﻥ"‪ ،‬ﻭﻗﺪ ﻏﻠﻂ ﻓﻴﻬﺎ ﺧﻠﻖ ﻣﻦ ﺃﺋﻤﺔ ﺍﻟﻄﻮﺍﺋﻒ ﺍﳌﻌﺮﻭﻓﲔ ﻋﻨﺪ ﺍﻟﻨﺎﺱ ﺑﺎﻟﻌﻠﻢ‬
‫ﻭﺍﻟﺪﻳﻦ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﰲ ﻣﻨﻬﺎﺝ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ]‪) :[ ٢٣٩/ ٥‬ﺍﳌﺘﺄﻭﻝ ﺍﻟﺬﻱ ﻗﺼﺪﻩ ﻣﺘﺎﺑﻌﺔ ﺍﻟﺮﺳﻮﻝ ﻻ ﻳﻜﻔﺮ ﺑـﻞ ﻭﻻ‬
‫ﻳﻔﺴﻖ ﺇﺫﺍ ﺍﺟﺘﻬﺪ ﻓﺄﺧﻄﺄ ﻭﻫﺬﺍ ﻣﺸﻬﻮﺭ ﻋﻨﺪ ﺍﻟﻨﺎﺱ ﰲ ﺍﳌﺴﺎﺋﻞ ﺍﻟﻌﻤﻠﻴﺔ‬
‫ﻭﺃﻣﺎ ﻣﺴﺎﺋﻞ ﺍﻟﻌﻘﺎﺋﺪ ﻓﻜﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ﻛﻔﺮ ﺍﳌﺨﻄﺌﲔ ﻓﻴﻬﺎ ﻭﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻻ ﻳﻌﺮﻑ ﻋـﻦ ﺃﺣـﺪ ﻣـﻦ‬
‫ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﲔ ﳍﻢ ﺑﺈﺣﺴﺎﻥ ﻭﻻ ﻋﻦ ﺃﺣﺪ ﻣﻦ ﺃﺋﻤﺔ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺇﳕﺎ ﻫﻮ ﰲ ﺍﻷﺻﻞ ﻣﻦ ﺃﻗﻮﺍﻝ ﺃﻫـﻞ‬
‫ﺍﻟﺒﺪﻉ ﺍﻟﺬﻳﻦ ﻳﺒﺘﺪﻋﻮﻥ ﺑﺪﻋﺔ ﻭﻳﻜﻔﺮﻭﻥ ﻣﻦ ﺧﺎﻟﻔﻬﻢ ﻛﺎﳋﻮﺍﺭﺝ ﻭﺍﳌﻌﺘﺰﻟﺔ ﻭﺍﳉﻬﻤﻴﺔ ﻭﻭﻗﻊ ﺫﻟﻚ ﰲ ﻛـﺜﲑ‬
‫ﻣﻦ ﺃﺗﺒﺎﻉ ﺍﻷﺋﻤﺔ ﻛﺒﻌﺾ ﺃﺻﺤﺎﺏ ﻣﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﲪﺪ ﻭﻏﲑﻫﻢ‬
‫ﻭﻗﺪ ﻳﺴﻠﻜﻮﻥ ﰲ ﺍﻟﺘﻜﻔﲑ ﺫﻟﻚ‪ ،‬ﻓﻤﻨﻬﻢ ﻣﻦ ﻳﻜﻔﺮ ﺃﻫﻞ ﺍﻟﺒﺪﻉ ﻣﻄﻠﻘﺎ ﰒ ﳚﻌﻞ ﻛﻞ ﻣﻦ ﺧﺮﺝ ﻋﻤﺎ ﻫﻮ‬
‫ﻋﻠﻴﻪ ﻣﻦ ﺃﻫﻞ ﺍﻟﺒﺪﻉ‪ ،‬ﻭﻫﺬﺍ ﺑﻌﻴﻨﻪ ﻗﻮﻝ ﺍﳋﻮﺍﺭﺝ ﻭﺍﳌﻌﺘﺰﻟﺔ ﺍﳉﻬﻤﻴﺔ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺃﻳﻀﺎ ﻳﻮﺟﺪ ﰲ ﻃﺎﺋﻔﺔ‬
‫ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻷﺋﻤﺔ ﺍﻷﺭﺑﻌﺔ ﻭﻟﻴﺲ ﻫﻮ ﻗﻮﻝ ﺍﻷﺋﻤﺔ ﺍﻷﺭﺑﻌﺔ ﻭﻻ ﻏﲑﻫﻢ‬
‫ﻭﻟﻴﺲ ﻓﻴﻬﻢ ﻣﻦ ﻛﻔﺮ ﻛﻞ ﻣﺒﺘﺪﻉ ﺑﻞ ﺍﳌﻨﻘﻮﻻﺕ ﺍﻟﺼﺮﳛﺔ ﻋﻨﻬﻢ ﺗﻨﺎﻗﺾ ﺫﻟﻚ‪ ،‬ﻭﻟﻜﻦ ﻗﺪ ﻳﻨﻘﻞ ﻋـﻦ‬
‫ﺃﺣﺪﻫﻢ ﺃﻧﻪ ﻛﻔﺮ ﻣﻦ ﻗﺎﻝ ﺑﻌﺾ ﺍﻷﻗﻮﺍﻝ ﻭﻳﻜﻮﻥ ﻣﻘﺼﻮﺩﻩ ﺃﻥ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻛﻔﺮ ﻟﻴﺤﺬﺭ‪ ،‬ﻭﻻ ﻳﻠـﺰﻡ ﺇﺫﺍ‬
‫ﻛﺎﻥ ﺍﻟﻘﻮﻝ ﻛﻔﺮﺍ ﺃﻥ ﻳﻜﻔﺮ ﻛﻞ ﻣﻦ ﻗﺎﻟﻪ ﻣﻊ ﺍﳉﻬﻞ ﻭﺍﻟﺘﺄﻭﻳﻞ‪ ،‬ﻓﺈﻥ ﺛﺒﻮﺕ ﺍﻟﻜﻔﺮ ﰲ ﺣﻖ ﺍﻟﺸﺨﺺ ﺍﳌﻌﲔ‬
‫ﻛﺜﺒﻮﺕ ﺍﻟﻮﻋﻴﺪ ﰲ ﺍﻵﺧﺮﺓ ﰲ ﺣﻘﻪ ﻭﺫﻟﻚ ﻟﻪ ﺷﺮﻭﻁ ﻭﻣﻮﺍﻧﻊ(ﺍﻩ‬
‫ﻭﻗﺒﻞ ﺫﻟﻚ ﻗﺎﻝ ﺃﺑﻮ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ ﰲ ﺭﺳﺎﻟﺘﻪ ﻓﻴﺼﻞ ﺍﻟﺘﻔﺮﻗﺔ ﺿﻤﻦ ﳎﻤﻮﻉ ﺭﺳـﺎﺋﻠﻪ ﺹ‪) :٧٧‬ﻓﻄﺎﻟـﺐ‬
‫ﻧﻔﺴﻚ ﻭﺻﺎﺣﺒﻚ ﲝﺪ ﺍﻟﻜﻔﺮ ﻓﺈﻥ ﺯﻋﻢ ﺃﻥ ﺣﺪ ﺍﻟﻜﻔﺮ ﻣﺎ ﳜﺎﻟﻒ ﻣﺬﻫﺐ ﺍﻷﺷﻌﺮﻱ ﺃﻭ ﻣﺬﻫﺐ ﺍﳌﻌﺘﺰﱄ‬
‫ﺃﻭ ﻣﺬﻫﺐ ﺍﳊﻨﺒﻠﻲ ﺃﻭ ﻏﲑﻫﻢ ﻓﺎﻋﻠﻢ ﺃﻧﻪ ﺑﻠﻴﺪ ﻗﺪ ﻗﻴﺪﻩ ﺍﻟﺘﻘﻠﻴﺪ ﻓﻬﻮ ﺃﻋﻤﻰ ﻣﻦ ﺍﻟﻌﻤﻴﺎﻥ ﻓـﻼ ﺗﻀـﻴﻊ‬
‫ﺑﺈﺻﻼﺣﻪ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﻭﻧﺎﻫﻴﻚ ﺣﺠﺔ ﰲ ﺇﻓﺤﺎﻣﻪ ﻣﻘﺎﺑﻠﺔ ﺩﻋﻮﺍﻩ ﺑﺪﻋﻮﻯ ﺧﺼﻮﻣﻪ ﺇﺫ ﻻ ﳚﺪ ﺑﻴﻨﻪ ﻭﺑﲔ ﺳـﺎﺋﺮ‬
‫ﺍﳌﻘﻠﺪﻳﻦ ﺍﳌﺨﺎﻟﻔﲔ ﻟﻪ ﻓﺮﻗﺎ ﻭﻓﺼﻼ‬

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 ‫ﻭﻟﻌﻞ ﺻﺎﺣﺒﻪ ﳝﻴﻞ ﻋﻦ ﺳﺎﺋﺮ ﺍﳌﺬﺍﻫﺐ ﺇﱃ ﺍﳌﺬﻫﺐ ﺍﻷﺷﻌﺮﻱ ﻭﻳﺰﻋﻢ ﺃﻥ ﳐﺎﻟﻔﺘﻪ ﰲ ﻛﻞ ﻭﺭﺩ ﻭﺻﺪﺭ ﻛﻔﺮ‬
‫ﻣﻦ ﺍﻟﻜﻔﺮ ﺍﳉﻠﻲ‪ ،‬ﻓﺎﺳﺄﻟﻪ ﻣﻦ ﺃﻳﻦ ﻳﺜﺒﺖ ﻟﻪ ﺃﻥ ﻳﻜﻮﻥ ﺍﳊﻖ ﻭﻗﻔﺎ ﻋﻠﻴﻪ ﺣﱴ ﻗﻀﻰ ﺑﻜﻔﺮ ﺍﻟﺒﺎﻗﻼﱐ ﺇﺫ ﺧﺎﻟﻔﻪ‬
‫ﰲ ﺻﻔﺔ ﺍﻟﺒﻘﺎﺀ ﷲ ﺗﻌﺎﱃ ﻭﺯﻋﻢ ﺃﻧﻪ ﻟﻴﺲ ﻫﻮ ﻭﺻﻔﺎ ﷲ ﺗﻌﺎﱃ ﺯﺍﺋﺪﺍ ﻋﻠﻰ ﺍﻟﺬﺍﺕ؟ ﻭﱂﹶ ﺻﺎﺭ ﺍﻟﺒﺎﻗﻼﱐ ﺃﻭﱃ‬
‫ﺑﺎﻟﻜﻔﺮ ﲟﺨﺎﻟﻔﺔ ﺍﻷﺷﻌﺮﻱ ﻣﻦ ﺍﻷﺷﻌﺮﻱ ﲟﺨﺎﻟﻔﺔ ﺍﻟﺒﺎﻗﻼﱐ؟‬
‫ﻭﱂﹶ ﺻﺎﺭ ﺍﳊﻖ ﻭﻗﻔﺎ ﻋﻠﻰ ﺃﺣﺪﳘﺎ ﺩﻭﻥ ﺍﻟﺜﺎﱐ؟ ﺃﻛﺎﻥ ﺫﻟﻚ ﻷﺟﻞ ﺍﻟﺴﺒﻖ ﰲ ﺍﻟﺰﻣﺎﻥ؟ ﻓﻘﺪ ﺳﺒﻖ ﺍﻷﺷﻌﺮﻱ‪‬‬
‫ﻏﲑ‪‬ﻩ ﻣﻦ ﺍﳌﻌﺘﺰﻟﺔ ﻓﻠﻴﻜﻦ ﺍﳊﻖ ﻟﻠﺴﺎﺑﻖ ﻋﻠﻴﻪ‪ ،‬ﺃﻡ ﻷﺟﻞ ﺍﻟﺘﻔﺎﻭﺕ ﰲ ﺍﻟﻔﻀﻞ ﻭﺍﻟﻌﻠﻢ؟ ﻓﺒﺄﻱ ﻣﻴﺰﺍﻥ ﻭﻣﻜﻴﺎﻝ‬
‫ﻗﺪﺭ ﺩﺭﺟﺎﺕ ﺍﻟﻔﻀﻞ ﺣﱴ ﺑﺎﻥﹶ ﻟﻪ ﺃﻥ ﻻ ﺃﻓﻀﻞ ﰲ ﺍﻟﻮﺟﻮﺩ ﻣﻦ ﻣﺘﺒﻮﻋﻪ ﻭﻣﻘﻠﹶﺪ‪‬ﻩ؟‬
‫ﻓﺈﻥ ﺭﺧﺺ ﻟﻠﺒﺎﻗﻼﱐ ﰲ ﳐﺎﻟﻔﺘﻪ ﻓﻠﻢ ﺣﺠﺮ ﻋﻠﻰ ﻏﲑﻩ؟ ﻭﻣﺎ ﺍﻟﻔـﺮﻕ ﺑـﲔ ﺍﻟﺒـﺎﻗﻼﱐ ﻭﺍﻟﻜﺮﺍﺑﻴﺴـﻲ‬
‫ﻭﺍﻟﻘﻼﻧﺴﻲ ﻭﻏﲑﻫﻢ؟ ﻭﻣﺎ ﻣﺪﺭﻙ ﺍﻟﺘﺨﺼﻴﺺ ‪‬ﺬﻩ ﺍﻟﺮﺧﺼﺔ؟‬
‫ﻭﺇﻥ ﺯﻋﻢ ﺃﻥ ﺧﻼﻑ ﺍﻟﺒﺎﻗﻼﱐ ﺭﺍﺟﻊ ﺇﱃ ﺍﻟﻠﻔﻆ ﻻ ﲢﻘﻴﻖ ﻭﺭﺍﺀﻩ ﻛﻤﺎ ﺗﻌﺴﻒ ﺑﺘﻜﻠﻔﻪ ﺑﻌﺾ ﺍﳌﺘﻌﺼـﺒﲔ‬
‫ﺯﺍﻋﻤﺎ ﺃ‪‬ﻤﺎ ﲨﻴﻌﺎ ﻣﺘﻮﺍﻓﻘﺎﻥ ﻋﻠﻰ ﺩﻭﺍﻡ ﺍﻟﻮﺟﻮﺩ ﻭﺍﳋﻼﻑ ﰲ ﺃﻥ ﺫﻟﻚ ﻳﺮﺟﻊ ﺇﱃ ﺍﻟﺬﺍﺕ ﺃﻭ ﺇﱃ ﻭﺻـﻒ‬
‫ﺯﺍﺋﺪ ﻋﻠﻴﻪ ﺧﻼﻑ ﻗﺮﻳﺐ ﻻ ﻳﻮﺟﺐ ﺍﻟﺘﺸﺪﻳﺪ‪ ،‬ﻓﻤﺎ ﺑﺎﻟﻪ ﻳﺸﺪﺩ ﺍﻟﻘﻮﻝ ﻋﻠﻰ ﺍﳌﻌﺘﺰﱄ ﰲ ﻧﻔﻴﻪ ﺍﻟﺼـﻔﺎﺕ‬
‫ﻭﻫﻮ ﻣﻌﺘﺮﻑ ﺑﺄﻥ ﺍﷲ ﺗﻌﺎﱃ ﻋﺎﱂ ﳏﻴﻂ ﲜﻤﻴﻊ ﺍﳌﻌﻠﻮﻣﺎﺕ ﻗﺎﺩﺭ ﻋﻠﻰ ﲨﻴﻊ ﺍﳌﻤﻜﻨﺎﺕ‪ ،‬ﻭﺇﳕـﺎ ﳜـﺎﻟﻒ‬
‫ﺍﻷﺷﻌﺮﻱ ﰲ ﺃﻧﻪ ﻋﺎﱂ ﻭﻗﺎﺩﺭ ﺑﺎﻟﺬﺍﺕ ﺃﻭ ﺑﺼﻔﺔ ﺯﺍﺋﺪﺓ ﻓﻤﺎ ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﳋﻼﻓﲔ ﻭﺃﻱ ﻣﻄﻠﺐ ﺃﺟﻞ ﻭﺃﺧﻄﺮ‬
‫ﻣﻦ ﺻﻔﺎﺕ ﺍﷲ ﰲ ﺍﻟﻨﻈﺮ ﰲ ﻧﻔﻴﻬﺎ ﻭﺇﺛﺒﺎ‪‬ﺎ؟‬
‫ﻓﺈﻥ ﻗﺎﻝ‪ :‬ﺇﳕﺎ ﺃﻛﻔﺮ ﺍﳌﻌﺘﺰﱄ ﻷﻧﻪ ﻳﺰﻋﻢ ﺃﻥ ﺍﻟﺬﺍﺕ ﺍﻟﻮﺍﺣﺪﺓ ﺗﺼﺪﺭ ﻣﻨﻬﺎ ﻓﺎﺋﺪﺓ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻘﺪﺭﺓ ﻭﺍﳊﻴـﺎﺓ‬
‫ﻭﻫﺬﻩ ﺻﻔﺎﺕ ﳐﺘﻠﻔﺔ ﰲ ﺍﳊﺪ ﻭﺍﳊﻘﻴﻘﺔ‪ ،‬ﻭﺍﳊﻘﺎﺋﻖ ﺍﳌﺨﺘﻠﻔﺔ ﻳﺴﺘﺤﻴﻞ ﺃﻥ ﺗﻮﺻﻒ ﺑﺎﻻﲢﺎﺩ ﺃﻭ ﺗﻘﻮﻡ ﻣﻘﺎﻣﻬﺎ‬
‫ﺍﻟﺬﺍﺕ ﺍﻟﻮﺍﺣﺪﺓ‪ ،‬ﻓﻤﺎ ﺑﺎﻟﻪ ﻻ ﻳﺴﺘﺒﻌﺪ ﻣﻦ ﺍﻷﺷﻌﺮﻱ ﻗﻮﻟﻪ‪ :‬ﺇﻥ ﺍﻟﻜﻼﻡ ﺻﻔﺔ ﺯﺍﺋﺪﺓ ﻗﺎﺋﻤﺔ ﺑﺬﺍﺕ ﺍﷲ ﻭﻣﻊ‬
‫ﻛﻮﻧﻪ ﻭﺍﺣﺪﺍ ﻫﻮ ﺗﻮﺭﺍﺓ ﻭﺃﳒﻴﻞ ﻭﺯﺑﻮﺭ ﻭﻗﺮﺁﻥ ﻭﻫﻮ ﺃﻣﺮ ﻭ‪‬ﻲ ﻭﺧﱪ ﻭﺍﺳﺘﺨﺒﺎﺭ؟ ﻭﻫﺬﻩ ﺣﻘﺎﺋﻖ ﳐﺘﻠﻔـﺔ‪،‬‬
‫ﻛﻴﻒ ﻻ ﻭﺣﺪ ﺍﳋﱪ ﻣﺎ ﻳﺘﻄﺮﻕ ﺇﻟﻴﻪ ﺍﻟﺘﺼﺪﻳﻖ ﻭﺍﻟﺘﻜﺬﻳﺐ ﻭﻻ ﻳﺘﻄﺮﻕ ﺫﻟﻚ ﺇﱃ ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ؟‪ ،‬ﻓﻜﻴـﻒ‬
‫ﺗﻜﻮﻥ ﺣﻘﻴﻘﺔ ﻭﺍﺣﺪﺓ ﻳﺘﻄﺮﻕ ﺇﻟﻴﻬﺎ ﺍﻟﺘﺼﺪﻳﻖ ﻭﺍﻟﺘﻜﺬﻳﺐ ﻭﻻ ﻳﺘﻄﺮﻕ؟! ﻓﻴﺠﺘﻤﻊ ﺍﻟﻨﻔﻲ ﻭﺍﻹﺛﺒـﺎﺕ ﻋﻠـﻰ‬
‫ﺷﻲﺀ ﻭﺍﺣﺪ‬
‫ﻓﺈﻥ ﲣﺒﻂ ﰲ ﺟﻮﺍﺏ ﻫﺬﺍ ﺃﻭ ﻋﺠﺰ ﻋﻦ ﻛﺸﻒ ﺍﻟﻐﻄﺎﺀ ﻓﻴﻪ ﻓﺎﻋﻠﻢ ﺃﻧﻪ ﻟﻴﺲ ﻣﻦ ﺃﻫﻞ ﺍﻟﻨﻈﺮ ﻭﺇﳕﺎ ﻫﻮ ﻣﻘﻠﺪ‬
‫ﻭﺷﺮﻁ ﺍﳌﻘﻠﺪ ﺃﻥ ﻳﺴﻜﺖ ﻭﻳﺴﻜﺖ ﻋﻨﻪ ﻷﻧﻪ ﻗﺎﺻﺮ ﻋﻦ ﺳﻠﻮﻙ ﻃﺮﻳﻖ ﺍﳊﺠﺎﺝ ﻭﻟﻮ ﻛﺎﻥ ﺃﻫﻼ ﻟﻪ ﻛـﺎﻥ‬
‫ﻣﺴﺘﺘﺒﻌﺎ ﻻ ﺗﺎﺑﻌﺎ ﻭﺇﻣﺎﻣﺎ ﻻ ﻣﺄﻣﻮﻣﺎ ﻓﺈﻥ ﺧﺎﺽ ﺍﳌﻘﻠﺪ ﰲ ﺍﶈﺎﺟﺔ ﻓﺬﻟﻚ ﻣﻨﻪ ﻓﻀﻮﻝ ﻭﺍﳌﺸﺘﻐﻞ ﺑـﻪ ﺻـﺎﺭ‬
‫ﻛﻀﺎﺭﺏ ﰲ ﺣﺪﻳﺪ ﺑﺎﺭﺩ ﻭﻃﺎﻟﺐ ﻟﺼﻼﺡ ﺍﻟﻔﺎﺳﺪ‪ ،‬ﻭﻫﻞ ﻳﺼﻠﺢ ﺍﻟﻌﻄﺎﺭ ﻣﺎ ﺃﻓﺴﺪ ﺍﻟﺪﻫﺮ؟‬

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 ‫ﻭﻟﻌﻠﻚ ﺇﻥ ﺃﻧﺼﻔﺖ ﻋﻠﻤﺖ ﺃﻥ ﻣﻦ ﺟﻌﻞ ﺍﳊﻖ ﻭﻗﻔﺎ ﻋﻠﻰ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﻨﻈﺎﺭ ﺑﻌﻴﻨﻪ ﻓﻬـﻮ ﺇﱃ ﺍﻟﻜﻔـﺮ‬
‫ﻭﺍﻟﺘﻨﺎﻗﺾ ﺃﻗﺮﺏ‪ ،‬ﺃﻣﺎ ﺍﻟﻜﻔﺮ ﻓﻸﻧﻪ ﻧﺰﻟﻪ ﻣﱰﻟﺔ ﺍﻟﻨﱯ ﺍﳌﻌﺼﻮﻡ ﻣﻦ ﺍﻟﺰﻟﻞ ﺍﻟﺬﻱ ﻻ ﻳﺜﺒـﺖ ﺍﻹﳝـﺎﻥ ﺇﻻ‬
‫ﲟﻮﺍﻓﻘﺘﻪ ﻭﻻ ﻳﻠﺰﻡ ﺍﻟﻜﻔﺮ ﺇﻻ ﲟﺨﺎﻟﻔﺘﻪ‬
‫ﻭﺃﻣﺎ ﺍﻟﺘﻨﺎﻗﺾ ﻓﻬﻮ ﺃﻥ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﻨﻈﺎﺭ ﻳﻮﺟﺐ ﺍﻟﻨﻈﺮ‪ ،‬ﻭﺃﻻ ﺗﺮﻯ ﰲ ﻧﻈﺮﻙ ﺇﻻ ﻣﺎ ﺭﺃﻳﺖ‪ ‬ﻭﻛﻞ ﻣـﺎ‬
‫ﺭﺃﻳﺘ‪‬ﻪ ﺣﺠﺔ‪ ،‬ﻭﺃﻱ ﻓﺮﻕ ﺑﲔ ﻣﻦ ﻳﻘﻮﻝ ﻗﻠﺪﱐ ﰲ ﳎﺮﺩ ﻣﺬﻫﱯ ﻭﺑﲔ ﻣﻦ ﻳﻘﻮﻝ ﻗﻠﺪﱐ ﰲ ﻣﺬﻫﱯ ﻭﺩﻟﻴﻠـﻲ‬
‫ﲨﻴﻌﺎ ﻭﻫﻞ ﻫﺬﺍ ﺇﻻ ﺍﻟﺘﻨﺎﻗﺾ؟!(ﺍﻩ‬
‫ﻭﻗﺪ ﻛﺎﻥ ﺩﺃﺏ ﺍﶈﻘﻘﲔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﰲ ﻣﺴﺎﺋﻞ ﺍﻟﻌﻘﺎﺋﺪ ﻫﻮ ﺍﻟﻔﺮﺍﺭ ﻣﻦ ﺍﻟﺘﻜﻔﲑ ﻣﺎ ﺍﺳﺘﻄﺎﻋﻮﺍ ﺇﱃ ﺫﻟﻚ‬
‫ﺳﺒﻴﻼ ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻛﻤﺎ ﰲ ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ‪) :٢٠٧/١٩‬ﻭﻛﺎﻥ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﻏﲑﳘﺎ ﻳﻘﺒﻠﻮﻥ‬
‫ﺷﻬﺎﺩﺓ ﺃﻫﻞ ﺍﻷﻫﻮﺍﺀ ﺇﻻ ﺍﳋﻄﺎﺑﻴﺔ ﻭﻳﺼﺤﺤﻮﻥ ﺍﻟﺼﻼﺓ ﺧﻠﻔﻬﻢ ﻭﺍﻟﻜﺎﻓﺮ ﻻ ﺗﻘﺒـﻞ ﺷـﻬﺎﺩﺗﻪ ﻋﻠـﻰ‬
‫ﺍﳌﺴﻠﻤﲔ ﻭﻻ ﻳﺼﻠﻰ ﺧﻠﻔﻪ ]ﻓﻠﻮ ﻛﺎﻧﻮﺍ ﻛﻔﺎﺭﺍ ﻣﺎ ﻗﺒﻠﻮﺍ ﺷﻬﺎﺩ‪‬ﻢ ﻭﻻ ﺻﻠﻮﺍ ﺧﻠﻔﻬﻢ[‬
‫ﻭﻗﺎﻟﻮﺍ‪ :‬ﻫﺬﺍ ﻫﻮ ﺍﻟﻘﻮﻝ ﺍﳌﻌﺮﻭﻑ ﻋﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﲔ ﳍﻢ ﺑﺈﺣﺴﺎﻥ ﻭﺃﺋﻤﺔ ﺍﻟﺪﻳﻦ ﺃ‪‬ﻢ ﻻ ﻳﻜﻔﺮﻭﻥ ﻭﻻ‬
‫ﻳﻔﺴﻘﻮﻥ ﻭﻻ ﻳﺆﲦﻮﻥ ﺃﺣﺪﺍ ﻣﻦ ﺍ‪‬ﺘﻬﺪﻳﻦ ﺍﳌﺨﻄﺌﲔ ﻻ ﰲ ﻣﺴﺄﻟﺔ ﻋﻤﻠﻴﺔ ﻭﻻ ﻋﻠﻤﻴﺔ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺃﻳﻀﺎ ‪) :١١٢/١٩‬ﻭﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻻ ﻳﺒﺘﺪﻋﻮﻥ ﻗﻮﻻ ﻭﻻ ﻳﻜﻔﺮﻭﻥ ﻣﻦ ﺍﺟﺘﻬﺪ ﻓﺎﺧﻄـﺄ ﻭﺇﻥ ﻛـﺎﻥ‬
‫ﳐﺎﻟﻔﺎ ﳍﻢ ﻣﺴﺘﺤﻼ ﻟﺪﻣﺎﺋﻬﻢ ﻛﻤﺎ ﱂ ﺗﻜﻔﺮ ﺍﻟﺼﺤﺎﺑﺔ ﺍﳋﻮﺍﺭﺝ ﻣﻊ ﺗﻜﻔﲑﻫﻢ ﻟﻌﺜﻤﺎﻥ ﻭﻋﻠﻲ ﻭﻣﻦ ﻭﺍﻻﳘﺎ‬
‫ﻭﺍﺳﺘﺤﻼﳍﻢ ﻟﺪﻣﺎﺀ ﺍﳌﺴﻠﻤﲔ ﺍﳌﺨﺎﻟﻔﲔ ﳍﻢ(ﺍﻩ‬
‫ﻭﻛﺎﻥ ﻋﻠﻰ ﻫﺬﺍ ﺃﻳﻀﺎ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻷﺷﻌﺮﻱ‪ ،‬ﻗﺎﻝ ﺍﻟﺬﻫﱯ ﰲ ﺳﲑ ﺍﻟﻨﺒﻼﺀ ‪) :٨٨/١٥‬ﺭﺃﻳﺖ ﻟﻸﺷـﻌﺮﻱ‬
‫ﻛﻠﻤﺔ ﺃﻋﺠﺒﺘﲏ ﻭﻫﻲ ﺛﺎﺑﺘﺔ ﺭﻭﺍﻫﺎ ﺍﻟﺒﻴﻬﻘﻲ ]ﻗﺎﻝ[‪ :‬ﲰﻌﺖ ﺃﺑﺎ ﺣﺎﺯﻡ ﺍﻟﻌﺒﺪﻭﻱ ﲰﻌﺖ ﺯﺍﻫـﺮ ﺑـﻦ ﺃﲪـﺪ‬
‫ﺍﻟﺴﺮﺧﺴﻲ ﻳﻘﻮﻝ‪ :‬ﳌﺎ ﻗﺮﺏ ﺣﻀﻮﺭ ﺃﺟﻞ ﺃﰊ ﺍﳊﺴﻦ ﺍﻷﺷﻌﺮﻱ ﰲ ﺩﺍﺭﻱ ﺑﺒﻐﺪﺍﺩ ﺩﻋﺎﱐ ﻓﺄﺗﻴﺘـﻪ ﻓﻘـﺎﻝ‪:‬‬
‫ﺍﺷﻬﺪ ﻋﻠﻲ ﺃﱐ ﻻ ﺃﻛﻔﺮ ﺃﺣﺪﺍ ﻣﻦ ﺃﻫﻞ ﺍﻟﻘﺒﻠﺔ ﻷﻥ ﺍﻟﻜﻞ ﻳﺸﲑﻭﻥ ﺇﱃ ﻣﻌﺒﻮﺩ ﻭﺍﺣﺪ ﻭﺇﳕﺎ ﻫـﺬﺍ ﻛﻠـﻪ‬
‫ﺍﺧﺘﻼﻑ ﺍﻟﻌﺒﺎﺭﺍﺕ(ﺍﻩ‬
‫ﻭﻋﻠﻰ ﻫﺬﺍ ﺃﻳﻀﺎ ﺍﻟﺬﻫﱯ ﺣﻴﺚ ﻗﺎﻝ ﻋﻘﺐ ﺣﻜﺎﻳﺔ ﻛﻼﻡ ﺍﻷﺷﻌﺮﻱ‪) :‬ﻗﻠﺖ‪ :‬ﻭﺑﻨﺤﻮ ﻫﺬﺍ ﺃﺩﻳﻦ‪ ،‬ﻭﻛـﺬﺍ‬
‫ﻛﺎﻥ ﺷﻴﺨﻨﺎ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﰲ ﺃﻭﺍﺧﺮ ﺃﻳﺎﻣﻪ ﻳﻘﻮﻝ‪ :‬ﺃﻧﺎ ﻻ ﺃﻛﻔﺮ ﺃﺣﺪﺍ ﻣﻦ ﺍﻷﻣﺔ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻮﺯﻳﺮ ﺍﻟﻴﻤﺎﱐ ﰲ ﺇﻳﺜﺎﺭ ﺍﳊﻖ ﺹ‪) :١٩‬ﻭﺃﻋﺠﺐ ﻣﻦ ﻛﻞ ﻋﺠﻴﺐ ﺗﻜﻔﲑ ﺑﻌﻀـﻬﻢ ﻟـﺒﻌﺾ‬
‫ﺑﺴﺒﺐ ﺍﻻﺧﺘﻼﻑ ﰲ ﻫﺬﻩ ﺍﶈﺎﺭﺍﺕ ﺍﳋﺎﻟﻴﺔ ﻣﻦ ﺫﻟﻚ ﻛﻠﻪ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﺑﻌﺪ ﺍﻷﻣﺮ ﺑﻮﻓﺎﺀ ﺍﻟﻜﻴـﻞ‬
‫ﻭﺍﻟﻮﺯﻥ‪) :‬ﻻ ﻧﻜﻠﻒ ﻧﻔﺴﺎ ﺇﻻ ﻭﺳﻌﻬﺎ( ﻣﻊ ﻭﺿﻮﺡ ﺍﻟﻮﻓﺎﺀ ﻓﻴﻬﻤﺎ ﻭﺇﻣﻜﺎﻥ ﺍﻻﺣﺘﻴﺎﻁ‪ ،‬ﻓﻜﻴﻒ ﺣﻴﺚ ﻳﺪﻕ‬
‫ﻭﻳﺘﻌﺬﺭ ﻓﻴﻪ ﺍﻻﺣﺘﻴﺎﻁ؟!(ﺍﻩ‬
‫ﻭﰲ ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﰊ ‪) :٣٣٦/٢‬ﻣﺬﻫﺐ ﺷﻴﺦ ﺍﻟﺴﻨﺔ‪ ،‬ﻭﺇﻟﻴﻪ ﺻﻐﻰ ﺍﻟﻘﺎﺿﻲ ﰲ ﺃﺷﻬﺮ ﻗﻮﻟﻴﻬﻤﺎ‬
‫ﺃﻥ ﺍﻟﻜﻔﺮ ﳜﺘﺺ ﺑﺎﳉﺎﺣﺪ‪ ،‬ﻭﺍﳌﺘﺄﻭﻝ ﻟﻴﺲ ﺑﻜﺎﻓﺮ(ﺍﻩ‬

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 ‫ﻭﻗﺎﻝ ﺍﻟﻨﺒﻬﺎﱐ ﰲ ﻣﻄﻠﻊ ﻛﺘﺎﺑﻪ ﺷﻮﺍﻫﺪ ﺍﳊﻖ‪ ) :‬ﺍﻋﻠﻢ ﺃﱐ ﻻ ﺃﻋﺘﻘﺪ ﻭﻻ ﺃﻗﻮﻝ ﺑﺘﻜﻔﲑ ﺃﺣﺪ ﻣـﻦ ﺃﻫـﻞ‬
‫ﺍﻟﻘﺒﻠﺔ‪ ،‬ﻻ ﺍﻟﻮﻫﺎﺑﻴﺔ ﻭﻻ ﻏﲑﻫﻢ ﻭﻛﻠﻬﻢ ﻣﺴﻠﻤﻮﻥ ﲡﻤﻌﻬﻢ ﻣﻊ ﺳﺎﺋﺮ ﺍﳌﺴﻠﻤﲔ ﻛﻠﻤﺔ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻹﳝﺎﻥ‬
‫ﺑﺴﻴﺪﻧﺎ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻭﻣﺎ ﺟﺎﺀ ﺑﻪ ﻣﻦ ﺩﻳﻦ ﺍﻹﺳﻼﻡ(ﺍﻩ‬
‫ﻭﻋﺪﻡ ﺍﻟﺘﻜﻔﲑ ﳌﺎﻧﻊ ﺍﻟﺘﺄﻭﻝ ﻟﻴﺲ ﻫﻮ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻓﺤﺴﺐ‪ ،‬ﺑﻞ ﺣﱴ ﻋﻨﺪ ﺍﻟﺸـﻴﻌﺔ ﻓﻬـﺬﺍ ﺍﳌﺮﺗﻀـﻰ‬
‫)ﺍﻟﺰﻳﺪﻱ( ﻳﻘﻮﻝ ﰲ ﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ ‪) :٨٩/١‬ﻣﺴﺄﻟﺔ( ﻭﻳﻮﺻﻒ ﺍﳌﺘﺄﻭﻝ ﺑﺄﻧﻪ ﻣﻦ ﺍﻷﻣﺔ ﻭﻣﻦ ﺃﻫﻞ ﺍﻟﻘﺒﻠـﺔ‬
‫ﻭﺍﻟﺼﻼﺓ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ !!!‪ .‬ﻗﻠﻨﺎ‪ :‬ﺍﻷﻣﺔ ﻭﺃﻫﻞ ﺍﻟﻘﺒﻠﺔ ﻣﻦ ﺻﺪ‪‬ﻗﻪ‪ ‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳـﻠﻢ ﻭﻫـﻮ ]ﺃﻱ‬
‫ﺍﳌﺘﺄﻭﻝ[ ﻣﺼﺪ‪‬ﻕ‪(‬ﺍﻩ‬
‫ﻭﻫﺬﺍ ﺍﻟﻄﻮﺳﻲ ﺍﻹﻣﺎﻣﻲ ﻳﻘﻮﻝ‪) :‬ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﻟﻮ ﻛﺎﻥ ﺍﻹﻣﺎﻡ ﻣﻨﺼﻮﺻﺎ ﻋﻠﻴﻪ ﻟﻜﺎﻥ ﺩﺍﻓﻌﻪ ﺿﺎﻻ ﳐﻄﺌﺎ‪ .‬ﻭﻓﻴﻪ‬
‫ﺗﻀﻠﻴﻞ ﺃﻛﺜﺮ ﺍﻷﻣﺔ ﻭﻧﺴﺒﺘﻬﻢ ﺇﱃ ﻣﻌﺎﻧﺪﺓ ﺍﻟﺮﺳﻮﻝ ﻭﺍﻃﺮﺍﺡ ﺃﻣﺮﻩ‪ ،‬ﻭﺫﻟﻚ ﻣﻨﻔﻲ ﻋﻦ ﺍﻟﺼﺤﺎﺑﺔ‬
‫ﻗﻠﻨﺎ‪ :‬ﻻ ﻧﻘﻮﻝ ﺇﻥ ﲨﻴﻊ ﺍﻟﺼﺤﺎﺑﺔ ﺩﻓﻌﻮﺍ ﺍﻟﻨﺺ ﻣﻊ ﻋﻠﻤﻬﻢ ﺑﺬﻟﻚ ﻭﺇﳕﺎ ﻛﺎﻧﻮﺍ ﻃﺒﻘﺎﺕ‪ :‬ﻣﻨﻬﻢ ﻣﻦ ﺩﻓﻌـﻪ‬
‫ﺣﺴﺪﺍ ﻭﻃﻠﺒﺎ ﻟﻸﻣﺮ ﻭﻣﻨﻬﻢ ﺩﺧﻠﺖ ﻋﻠﻴﻪ ﺍﻟﺸﺒﻬﺔ ﻓﻈﻦ ﺃﻥ ﺍﻟﺬﻳﻦ ﺩﻓﻌﻮﻩ ﻻ ﻳﺪﻓﻌﻮﻧﻪ ﺇﻻ ﺑﻌﻬـﺪ ﻣـﻦ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﻭﺃﻣﺮ ﻋﺮﻓﻮﻩ ﺃﻭ ﺃﻧﻪ ﳌﺎ ﺭﻭﻱ ﳍﻢ )ﺍﻷﺋﻤﺔ ﻣﻦ ﻗﺮﻳﺶ( ﻇﻨﻮﺍ ﺃﻥ ﺍﻷﺧﺬ ﺑﺎﻟﻠﻔﻆ ﺍﻟﻌﺎﻡ ﺃﻭﱃ ﻣﻦ‬
‫ﺍﳋﺎﺹ ﻓﺘﺮﻛﻮﺍ ﺍﳋﺎﺹ ﻭﻋﻤﻠﻮﺍ ﺑﺎﻟﻌﺎﻡ ﻭﺑﻘﻲ ﻗﻮﻡ ﻋﻠﻰ ﺍﳊﻖ ﻓﻼ ﳚﺐ ﰲ ﺫﻟﻚ ﻧﺴـﺒﺔ ﺍﻷﻛﺜـﺮ ﺇﱃ‬
‫ﺍﻟﻀﻼﻝ( ﺍﻩ ﺍﻻﻗﺘﺼﺎﺩ ﺹ‪٣٣٨‬‬

‫ﻓﻤﺎ ھﻮ اﻟﻜﻔﺮ ﻓﻲ اﻻﻋﺘﻘﺎد إذن ؟‬

‫ﻗﺪ ﺃﻛﺜﺮ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﲢﺪﻳﺪ ﻣﺎﻫﻴﺔ ﺍﻟﻜﻔﺮ ﰲ ﺍﻻﻋﺘﻘﺎﺩ ﺑﲔ ﻣ‪‬ﻔﺮﹺﻁ ﻭﻣﻔﺮ‪‬ﻁ ﻭﻣﺘﻮﺳﻂ‪ ،‬ﻭﻗﺪ ﺍﺗﻔﻘﺖ ﺍﳌﺬﺍﻫﺐ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﲨﻴﻌﻬﺎ ﻋﻠﻰ ﺃﻥ )ﺇﻧﻜﺎﺭ ﻣﺎ ﻋﻠﻢ ﻣﻦ ﺍﻟﺪﻳﻦ ﺑﺎﻟﻀﺮﻭﺭﺓ ﻣﻦ ﺃﻣﻮﺭ ﺍﻟﻌﻘﺎﺋﺪ ﻳﻌﺪ ﻛﻔﺮﺍ( ﻭﻟﻴﺲ ﻣﻦ‬
‫ﻣﺬﻫﺐ ﺇﻻ ﻭﻳﺬﻛﺮ ﻫﺬﺍ ﺍﻟﻀﺎﺑﻂ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﻧ‪‬ﺰ‪‬ﻫ‪‬ﺔ‪ ‬ﺍﻟﻨ‪‬ﻈﹶﺮ )ﺝ‪/١‬ﺹ‪) :(٢٦‬ﻭﺍﻟﺘﺤﻘﻴﻖ ﺃﻧﻪ ﻻ ﻳﺮﺩ‬
‫ﻛﻞ ﻣﻜﻔﺮ ﺑﺒﺪﻋﺘﻪ؛ ﻷﻥ ﻛﻞ ﻃﺎﺋﻔﺔ ﺗﺪﻋﻲ ﺃﻥ ﳐﺎﻟﻔﻴﻬﺎ ﻣﺒﺘﺪﻋﺔ‪ ،‬ﻭﻗﺪ ﺗﺒﺎﻟﻎ ﻓﺘﻜﻔﺮ ﳐﺎﻟﻔﻬﺎ‪ ،‬ﻓﻠﻮ ﺃﺧﺬ‬
‫ﺫﻟﻚ ﻋﻠﻰ ﺍﻹﻃﻼﻕ؛ ﻻﺳﺘﻠﺰﻡ ﺗﻜﻔﲑ ﲨﻴﻊ ﺍﻟﻄﻮﺍﺋﻒ‪ ،‬ﻓﺎﳌﻌﺘﻤﺪ ﺃﻥ ﺍﻟﺬﻱ ﺗﺮﺩ ﺭﻭﺍﻳﺘﻪ ﻣﻦ ﺃﻧﻜﺮ ﺃﻣﺮﺍ‬
‫ﻣﺘﻮﺍﺗﺮﺍ ﻣﻦ ﺍﻟﺸﺮﻉ‪ ،‬ﻣﻌﻠﻮﻣﺎ ﻣﻦ ﺍﻟﺪﻳﻦ ﺑﺎﻟﻀﺮﻭﺭﺓ‪ ،‬ﻭﻛﺬﺍ ﻣﻦ ﺍﻋﺘﻘﺪ ﻋﻜﺴﻪ(ﺍﻩ‪ ،‬ﻭﺃﻗﻮﺍﻝ ﺃﻫﻞ ﺍﳌﺬﺍﻫﺐ‬
‫ﺍﻷﺭﺑﻌﺔ ﰲ ﺫﻟﻚ ﻣﺴﺘﻔﻴﻀﺔ ﻭﻛﺜﲑﺓ ﻻ ﺩﺍﻋﻲ ﻟﺬﻛﺮﻫﺎ ﻟﺸﻬﺮ‪‬ﺎ ﻭﻛﺜﺮ‪‬ﺎ‬
‫ﻭﻗﺪ ﺫﻛﺮ ﻫﺬﺍ ﺍﻟﻀﺎﺑﻂ ﺃﻳﻀﺎ ﺍﻹﻣﺎﻣﻴﺔ‪ ،‬ﻓﺎﻧﻈﺮ ﺍﳊﻠﻲ ﰲ ﺷﺮﺍﺋﻊ ﺍﻹﺳﻼﻡ ‪ ، ٢/١‬ﻭﺍﻟﻌﺎﻣﻠﻲ ﰲ ﺷﺮﺡ ﺍﻟﻠﻤﻌﺔ‬
‫) ‪ /٩‬ﺑﺎﺏ ﺣﺪ ﺍﻟﺸﺮﺏ–ﻣﺴﺘﺤﻞ ﺍﳋﻤﺮ(‪ ،‬ﻭﻛﺬﺍ ﺫﻛﺮﻩ ﺍﻟﺰﻳﺪﻳﺔ‪ ،‬ﻓﺎﻧﻈﺮ ﺍﳌﺮﺗﻀﻰ ﰲ ﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ‬
‫‪ ٩١،٩٠/١‬ﻭ‪ ،١٤٧/٢‬ﻭﻛﺬﺍ ﺫﻛﺮﻩ ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﻓﺎﻧﻈﺮ ﺃﻃﻔﻴﺶ ﰲ ﺷﺮﺡ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ‪.٤٢/١٧‬‬

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 ‫ﻭﻟﻜﻦ ﻫﺬﺍ ﺍﻟﻀﺎﺑﻂ ﻋﺎﺋﻢ‪ ‬ﳎﻤﻞﹲ ﻭﻛﻞ ﻃﺎﺋﻔﺔ ﻋﻨﺪﻣﺎ ﺗﻜﻔﺮ ﻏﲑﻫﺎ ﺗﺰﻋﻢ ﺃﻥ ﺍﻷﺧﺮﻯ ﺃﻧﻜﺮﺕ ﻣﺎ ﻫﻮ ﻣﻌﻠﻮﻡ‬
‫ﻣﻦ ﺍﻟﺪﻳﻦ ﺑﺎﻟﻀﺮﻭﺭﺓ ﻓﻼ ﺑﺪ ﺇﺫﻥ ﻣﻦ ﺿﺎﺑﻂ ﻫﻮ ﺃﻛﺜﺮ ﺩﻗﺔ‪ .‬ﻭﺃﺟﺪﱐ ﻫﻨﺎ ﻣﻀﻄﺮﺍ ﻟﺬﻛﺮ ﻣﺎ ﺣﻜﺎﻩ ﻳﻮﺳﻒ‬
‫ﺍﻟﺒﺤﺮﺍﱐ ﻋﻦ ﻃﺎﺋﻔﺔ ﻣﻦ ﻣﺘﺄﺧﺮﻱ ﺍﻹﻣﺎﻣﻴﺔ ﻣﻦ ﺃﻥ ﺍﳌﻌﻠﻮﻡ ﺑﺎﻟﻀﺮﻭﺭﺓ ﻗﺴﻤﺎﻥ‪:‬‬
‫ﺍﻷﻭﻝ‪ :‬ﻣﺎ ﻋﻠﻢ ﻣﻦ ﺍﻟﺪﻳﻦ ﺑﺎﻟﻀﺮﻭﺭﺓ‬
‫ﻭﺍﻟﺜﺎﱐ‪ :‬ﻣﺎ ﻋﻠﻢ ﻣﻦ ﺍﳌﺬﻫﺐ ﺑﺎﻟﻀﺮﻭﺭﺓ‪ ،‬ﻭﺃﻥ ﺍﻟﻜﻔﺮ ﺇﳕﺎ ﻳﻜﻮﻥ ﺑﺈﻧﻜﺎﺭ ﻣﺎ ﻋﻠﻢ ﻣﻦ ﺍﻟﺪﻳﻦ ﺑﺎﻟﻀـﺮﻭﺭﺓ ﻻ‬
‫ﻣﻦ ﻋﻠﻢ ﻣﻦ ﺍﳌﺬﻫﺐ ﺑﺎﻟﻀﺮﻭﺭﺓ‪ ،‬ﻗﺎﻝ ﺍﻟﺒﺤﺮﺍﱐ‪) :‬ﺍﻋﻠﻢ ﺃﻧﻪ ﻗﺪ ﺍﺷﺘﻬﺮ ﺑﲔ ﲨﻠﺔ ﻣﻦ ﻣﺘﺄﺧﺮﻱ ﺃﺻـﺤﺎﺑﻨﺎ‬
‫ﺗﻘﺴﻴﻢ ﺍﻟﻀﺮﻭﺭﻱ ﺇﱃ‪ :‬ﺿﺮﻭﺭﻱ ﺍﳌﺬﻫﺐ ﻭﺿﺮﻭﺭﻱ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻣﺮﺍﺩﻫﻢ ﺑﻀﺮﻭﺭﻱ ﺍﻟﺪﻳﻦ ﻫﻮ ﻣﺎ ﺃﲨﻌﺖ‬
‫ﻋﻠﻴﻪ ﺍﻷﻣﺔ ﻛﺎﻟﺼﻼﺓ ﻭﺍﻟﺰﻛﺎﺓ ﻭﺍﳊﺞ ﻭﳓﻮﻫﺎ‪ ،‬ﻭﺿﺮﻭﺭﻱ ﺍﳌﺬﻫﺐ ﻫﻮ ﻣﺎ ﺍﺧﺘﺼﺖ ﺿﺮﻭﺭﻳﺘﻪ ﺑﺄﻫـﻞ‬
‫ﻣﺬﻫﺐ ﳐﺼﻮﺹ ﻣﻦ ﺗﻠﻚ ﺍﻷﻣﺔ ﻛﺘﺤﺮﱘ ﺍﳌﺴﺢ ﻋﻠﻰ ﺍﳋﻔﲔ ﻭﲢﻠﻴﻞ ﺍﳌﺘﻌﺘﲔ ﻭﳓﻮﻫﺎ ﳑﺎ ﻋﻠﻢ ﺿـﺮﻭﺭﺗﻪ‬
‫ﻣﻦ ﻣﺬﻫﺐ ﺃﻫﻞ ﺍﻟﺒﻴﺖ ﺧﺎﺻﺔ‬
‫ﻗﺎﻟﻮﺍ‪ :‬ﻭﺍﻟﻜﻔﺮ ﺇﳕﺎ ﻳﻠﺰﻡ ﺇﻧﻜﺎﺭ ﺍﻷﻭﻝ ﺩﻭﻥ ﺍﻟﺜﺎﱐ‪ ،‬ﻭﻣﺴﺄﻟﺔ ﺍﻹﻣﺎﻣﺔ ﺇﳕﺎ ﻫﻲ ﻣﻦ ﻗﺒﻴﻞ ﺍﻟﺜﺎﱐ ﺩﻭﻥ ﺍﻷﻭﻝ‬
‫ﻓﺈﻧﻜﺎﺭﻫﺎ ﻻ ﻳﺴﺘﻠﺰﻡ ﺍﻟﻜﻔﺮ‪ ،‬ﻭﻗﺪ ﺍﺳﺘﻨﺪ ﲨﺎﻋﺔ ﳑﻦ ﻋﺎﺻﺮﻧﺎﻫﻢ ﻋﻨﺪ ﻭﻗﻮﻉ ﺍﻟﺒﺤﺚ ﺑﻴﻨﻨـﺎ ﻭﺑﻴﻨـﻬﻢ ﺇﱃ‬
‫ﺫﻟﻚ(ﺍﻩ ﺍﻟﺸﻬﺎﺏ ﺍﻟﺜﺎﻗﺐ ﰲ ﻣﻌﲎ ﺍﻟﻨﺼﺐ ﻭﺍﻟﻨﻮﺍﺻﺐ ﺹ‪ ٨٤‬ﺑﻮﺍﺳﻄﺔ )ﺍﻹﻣﺎﻣﺔ ﻭﺍﻟﺘﻘﺮﻳﺐ( ﻟﻠـﺪﻛﺘﻮﺭ‬
‫ﻭﻣﻴﺾ ﺍﻟﻌﻤﺮﻱ‬
‫ﻭﻫﺬﺍ ﺍﻟﻜﻼﻡ ﲨﻴﻞ ﻭﻟﻴﺖ ﺍﻟﺒﺤﺮﺍﱐ ﺃﺧﺬ ‪‬ﺬﺍ ﺍﻟﺘﻘﺴﻴﻢ ﻭﻟﻜﻨﻪ ﺭﻓﻀﻪ ﻭﺯﻋﻢ ﺃﻥ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻋﻦ ﺍﻷﺋﻤـﺔ‬
‫ﻣﺴﺘﻔﻴﻀﺔ ﺑﺘﻜﻔﲑ ﳐﺎﻟﻔﻴﻬﻢ ﻭﺣﻞ ﺩﻣﺎﺋﻬﻢ ﻭﺃﻣﻮﺍﳍﻢ!‪ ،‬ﻋﻨﺪ ﺍﻷﻣﻦ ﻋﻠﻰ ﺍﻟﻨﻔﺲ ﻭﺍﳌﺎﻝ ﻭﺍﻹﺧﻮﺍﻥ ﻣـﻦ‬
‫ﺍﻟﻀﺮﺭ ﻛﻤﺎ ﰲ ﺹ‪ ٢٥٧‬ﻣﻦ ﻧﻔﺲ ﺍﻟﻜﺘﺎﺏ )ﺍﻟﺸﻬﺎﺏ ﺍﻟﺜﺎﻗﺐ(‪ ،‬ﻭﺫﻛﺮ ﺃﻥ ﺫﻟﻚ ﻫـﻮ ﺃﻳﻀـﺎ ﺭﺃﻱ‬
‫ﺷﻴﺨﻪ ﺃﰊ ﺍﳊﺴﻦ ﺍﻟﺒﺤﺮﺍﱐ ﻛﻤﺎ ﰲ ﺹ‪ ٢٤١‬ﻣﻦ ﻧﻔﺲ ﺍﻟﻜﺘﺎﺏ‬
‫ﻭﺃﺣﺴﻦ ﻣﻦ ﺭﺃﻳﺘﻪ ﺗﻜﻠﻢ ﰲ ﺿﺎﺑﻂ ﺍﻟﺘﻜﻔﲑ ﰲ ﺍﻟﻌﻘﺎﺋﺪ ﻭﻏﲑﻫﺎ ﻫﻮ ﺃﺑﻮ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ ﰲ ﺭﺳﺎﻟﺘﻪ ﻓﻴﺼـﻞ‬
‫ﺍﻟﺘﻔﺮﻗﺔ ﺿﻤﻦ ﺭﺳﺎﺋﻠﻪ ﺹ‪ ٨٤-٧٨‬ﺣﻴﺚ ﻗﺎﻝ‪) :‬ﺍﻟﻜﻔﺮ ﻫﻮ ﺗﻜﺬﻳﺐ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺁﻟـﻪ‬
‫ﻭﺳﻠﻢ ﰲ ﺷﻲﺀ ﳑﺎ ﺟﺎﺀ ﺑﻪ ﻭﺍﻹﳝﺎﻥ ﻫﻮ ﺗﺼﺪﻳﻘﻪ ﺑﻜﻞ ﻣﺎ ﺟﺎﺀ ﺑﻪ‪ ،‬ﻓﺎﻟﻴﻬﻮﺩﻱ ﻭﺍﻟﻨﺼﺮﺍﱐ ﻭﺍﻟﱪﳘﻲ ﻛﻔﺎﺭ‬
‫ﻟﺘﻜﺬﻳﺒﻬﻢ ﻟﻠﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ‪...‬‬
‫ﻭﻫﺬﺍ ﻷﻥ ﺍﻟﻜﻔﺮ ﺣﻜﻢ ﺷﺮﻋﻲ ﺇﺫ ﻣﻌﻨﺎﻩ ﺇﺑﺎﺣﺔ ﺍﻟﺪﻡ ﻭﺍﳋﻠﻮﺩ ﰲ ﺍﻟﻨﺎﺭ‪ ،‬ﻭﻣﺪﺭﻛﻪ ﺷﺮﻋﻲ ﻻ ﻋﻘﻠﻲ ﻭﻗـﺪ‬
‫ﺟﺎﺀ ﺍﻟﻨﺺ ﰲ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻭﻳﻘﺎﺱ ﻋﻠﻴﻬﻢ ﻛﻞ ﻣﻦ ﻛﺬﺏ ﺍﻟﺮﺳﻮﻝ ﻛﺎﻟﱪﺍﳘﺔ‬
‫ﻭﻛﻞ ﻓﺮﻗﺔ ﺗﻜﻔﺮ ﳐﺎﻟﻔﻬﺎ ﻭﺗﻨﺴﺒﻪ ﺇﱃ ﺗﻜﺬﻳﺐ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ‪ ،‬ﻓﺎﳊﻨﺒﻠﻲ ﻳﻜﻔـﺮ‬
‫ﺍﻷﺷﻌﺮﻱ ﺯﺍﻋﻤﺎ ﺃﻧﻪ ﻛﺬﺏ ﺍﻟﺮﺳﻮﻝ ﰲ ﺇﺛﺒﺎﺕ ﺍﻟﻔﻮﻕ ﷲ ﺗﻌﺎﱃ ﻭﰲ ﺍﻻﺳﺘﻮﺍﺀ ﻋﻠﻰ ﺍﻟﻌﺮﺵ‪ ،‬ﻭﺍﻷﺷـﻌﺮﻱ‬
‫ﻳﻜﻔﺮ ﺍﳊﻨﺒﻠﻲ ﺯﺍﻋﻤﺎ ﺃﻧﻪ ﻣﺸﺒﻪ ﻭﺃﻧﻪ ﻛﺬﺏ ﺍﻟﺮﺳﻮﻝ ﰲ ﺃﻧﻪ ﺗﻌﺎﱃ ﻟﻴﺲ ﻛﻤﺜﻠﻪ ﺷﻲﺀ‪ ،‬ﻭﺍﻷﺷﻌﺮﻱ ﻳﻜﻔـﺮ‬

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 ‫ﺍﳌﻌﺘﺰﱄ ﺯﺍﻋﻤﺎ ﺃﻧﻪ ﻛﺬﺏ ﺍﻟﺮﺳﻮﻝ ﰲ ﺟﻮﺍﺯ ﺭﺅﻳﺔ ﺍﷲ ﺗﻌﺎﱃ ﻭﰲ ﺇﺛﺒﺎﺕ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻘﺪﺭﺓ ﻭﺍﻟﺼـﻔﺎﺕ ﻟـﻪ‪،‬‬
‫ﻭﺍﳌﻌﺘﺰﱄ ﻳﻜﻔﺮ ﺍﻷﺷﻌﺮﻱ ﺯﺍﻋﻤﺎ ﺃﻥ ﺇﺛﺒﺎﺕ ﺍﻟﺼﻔﺎﺕ ﺗﻜﺬﻳﺐ ﻟﻠﺮﺳﻮﻝ ﰲ ﺍﻟﺘﻮﺣﻴﺪ‬
‫ﻭﻻ ﻳﻨﺠﻴﻚ ﻣﻦ ﻫﺬﻩ ﺍﻟﻮﺭﻃﺔ ﺇﻻ ﺃﻥ ﺗﻌﺮﻑ ﺣﺪ ﺍﻟﺘﻜﺬﻳﺐ ﻭﺍﻟﺘﺼﺪﻳﻖ ﻭﺣﻘﻴﻘﺘﻬﻤﺎ ﻓﻴﻨﻜﺸﻒ ﻟﻚ ﻏﻠﻮ ﻫﺬﻩ‬
‫ﺍﻟﻔ‪‬ﺮ‪‬ﻕ ﻭﺇﺳﺮﺍﻓﻬﺎ ﰲ ﺗﻜﻔﲑ ﺑﻌﻀﻬﺎ ﺑﻌﻀﺎ‬
‫ﻓﺤﻘﻴﻘﺔ ﺍﻟﺘﺼﺪﻳﻖ‪ :‬ﺍﻻﻋﺘﺮﺍﻑ ﺑﻮﺟﻮﺩ ﻣﺎ ﺃﺧﱪ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﺑﻮﺟـﻮﺩﻩ‪ ،‬ﺇﻻ ﺃﻥ‬
‫ﻟﻠﻮﺟﻮﺩ ﲬﺲ ﻣﺮﺍﺗﺐ ﻭﻷﺟﻞ ﺍﻟﻐﻔﻠﺔ ﻋﻨﻬﺎ ﻧﺴﺒﺖ ﻛﻞ ﻓﺮﻗﺔ ﳐﺎﻟﻔﻬﺎ ﺇﱃ ﺍﻟﺘﻜﺬﻳﺐ‪ ،‬ﻓﺈﻥ ﺍﻟﻮﺟﻮﺩ‪ :‬ﺫﺍﰐ‬
‫ﻭﺣﺴﻲ ﻭﺧﻴﺎﱄ ﻭﻋﻘﻠﻲ ﻭﺷﺒﻬﻲ‪ ،‬ﻓﻤﻦ ﺍﻋﺘﺮﻑ ﺑﻮﺟﻮﺩ ﻣﺎ ﺃﺧﱪ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻋﻦ‬
‫ﻭﺟﻮﺩﻩ ﺑﻮﺟﻪ ﻣﻦ ﻫﺬﻩ ﺍﻟﻮﺟﻮﻩ ﺍﳋﻤﺴﺔ ﻓﻠﻴﺲ ﲟﻜﺬﺏ ﻋﻠﻰ ﺍﻹﻃﻼﻕ(ﺍﻩ ﻛﻼﻡ ﺍﻟﻐﺰﺍﱄ‬
‫ﰒ ﺿﺮﺏ ﺃﻣﺜﻠﺔ ﻟﻜﻞ ﻭﺟﻮﺩ ﻣﻦ ﺍﳋﻤﺴﺔ‪:‬‬
‫ﻓﺎﻟﻮﺟﻮﺩ ﺍﻟﺬﺍﰐ‪ :‬ﻣﺎ ﻳﺜﺒﺖ ﺣﻘﻴﻘﺔ ﺧﺎﺭﺝ ﺍﳊـﺲ ﻭﺍﳋﻴـﺎﻝ ﻛﺎﻟﺴـﻤﺎﺀ ﻭﺍﻷﺭﺽ ﻭﺍﳊﻴـﻮﺍﻥ‬ ‫‪-‬‬
‫ﻭﺍﻟﻨﺒﺎﺕ‪ ...‬ﺇﱁ‬
‫ﻭﺍﻟﻮﺟﻮﺩ ﺍﳊﺴﻲ‪ :‬ﻣﺎ ﻳﺮﻯ ﺑﺎﳊﺎﺳﺔ ﺩﻭﻥ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﻭﺟﻮﺩ ﻛﺎﻟﺬﻱ ﻳﺮﺍﻩ ﺍﻟﻨﺎﺋﻢ ﻭﻛﺎﻟﺬﻱ ﻳﺮﺍﻩ‬ ‫‪-‬‬
‫ﺍﳌﻬﻠﻮﺱ‪ ...‬ﺇﱁ ﻭﲰﻲ ﺣﺴﻲ ﻷﻧﻪ ﻣﻮﺟﻮﺩ ﰲ ﺣﺲ ﺍﻟﺸﺨﺺ ﻭﻻ ﻭﺟﻮﺩ ﻟﻪ ﰲ ﺍﳋﺎﺭﺝ‬
‫ﻭﺍﻟﻮﺟﻮﺩ ﺍﳋﻴﺎﱄ‪ :‬ﻣﺎ ﳚﺪﻩ ﺍﻟﺸﺨﺺ ﰲ ﳐﻴﻠﺘﻪ ﻣﻦ ﺻﻮﺭﺓ ﻹﻧﺴﺎﻥ ﺃﻭ ﻓﺮﺱ ﺃﻭ ﻓﻴﻞ‪ ...‬ﺇﱁ‬ ‫‪-‬‬
‫ﻭﺍﻟﻮﺟﻮﺩ ﺍﻟﻌﻘﻠﻲ‪ :‬ﺃﻥ ﻳﺪﺭﻙ ﺍﻟﻌﻘﻞ ﺭﻭﺡ ﺍﻷﻣﺮ ﻭﻣﻌﻨﺎﻩ ﺩﻭﻥ ﺻﻮﺭﺗﻪ ﻓﺎﻟﻴﺪ ﻳﺪﺭﻙ ﻣﻨﻬﺎ ﺍﳊـﺲ‪‬‬ ‫‪-‬‬
‫ﺍﻟﺼﻮﺭﺓﹶ ﻭﻳﺪﺭﻙ ﻣﻨﻬﺎ ﺍﻟﻌﻘﻞﹸ ﺍﳌﻌﲎ ﻭﻫﻮ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻟﺒﻄﺶ‬
‫ﻭﺍﻟﻮﺟﻮﺩ ﺍﻟﺸﺒﻬﻲ‪ :‬ﺃﻻ ﻳﻜﻮﻥ ﻟﻠﺸﻲﺀ ﻭﺟﻮﺩ ﻻ ﰲ ﺍﳊﻘﻴﻘﺔ ﻭﻻ ﰲ ﺍﳊﺲ ﻭﻻ ﰲ ﺍﳋﻴﺎﻝ ﻭﻻ ﰲ‬ ‫‪-‬‬
‫ﺍﻟﻌﻘﻞ ﻭﻟﻜﻦ ﺍﳌﻮﺟﻮﺩ ﺷﻲﺀ ﺁﺧﺮ ﻳﺸﺒﻬﻪ ﰲ ﺻﻔﺔ ﻣﻦ ﺻﻔﺎﺗﻪ‬
‫ﰒ ﺿﺮﺏ ﻟﺬﻟﻚ ﺃﻣﺜﻠﺔ ﻣﻦ ﺍﻟﻌﻘﻴﺪﺓ‪:‬‬
‫ﻓﺎﻟﻮﺟﻮﺩ ﺍﻟﺬﺍﰐ‪ :‬ﻛﺄﺧﺒﺎﺭ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﺑﺎﻟﻌﺮﺵ ﻭﺍﻟﻜﺮﺳﻲ ﻭﺍﻟﺴﻤﺎﻭﺍﺕ‬ ‫‪-‬‬
‫ﻭﺍﻟﻮﺟﻮﺩ ﺍﳊﺴﻲ‪ :‬ﻛﺤﺪﻳﺚ‪) :‬ﻳﺬﺑﺢ ﺍﳌﻮﺕ ﻋﻠﻰ ﺻﻮﺭﺓ ﻛﺒﺶ ﺃﻣﻠﺢ ﺑﲔ ﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ( ﻋﻨﺪ ﻣﻦ‬ ‫‪-‬‬
‫ﻳﻘﻮﻝ ﺃﻥ ﺍﻷﻋﺮﺍﺽ ﻻ ﳝﻜﻦ ﺃﻥ ﺗﻨﻘﻠﺐ ﺃﺟﺴﺎﻣﺎ‪ ،‬ﻭﻣﺜﺎﻟﻪ ﺃﻳﻀﺎ ﺣﺪﻳﺚ )ﻋﺮﺿﺖ ﺍﳉﻨﺔ ﻭﺍﻟﻨـﺎﺭ ﻋﻠـﻲ ﰲ‬
‫ﻋﺮﺽ ﻫﺬﺍ ﺍﳉﺪﺍﺭ( ﻋﻨﺪ ﻣﻦ ﻳﻘﻮﻝ ﺍﻷﺟﺴﺎﻡ ﻻ ﺗﺘﺪﺍﺧﻞ ﻭﺃﻥ ﺍﻟﺼﻐﲑ ﻣﻨﻬﺎ ﻻ ﻳﺴﻊ ﺍﻟﻜﺒﲑ‬
‫ﻭﺍﻟﻮﺟﻮﺩ ﺍﳋﻴﺎﱄ‪ :‬ﻛﺤﺪﻳﺚ‪) :‬ﻛﺄﱐ ﺃﻧﻈﺮ ﺇﱃ ﻳﻮﻧﺲ ﻋﻠﻴﻪ ﻋﺒﺎﺀﺗﺎﻥ ﻗﻄﻮﺍﻧﻴﺘﺎﻥ ﻳﻠـﱯ ﻭﲡﻴﺒـﻪ‬ ‫‪-‬‬
‫ﺍﳉﺒﺎﻝ(‬
‫ﻭﺍﻟﻮﺟﻮﺩ ﺍﻟﻌﻘﻠﻲ‪ :‬ﻛﻤﻦ ﺗﺄﻭﻝ ﺣﺪﻳﺚ‪) :‬ﻳﻌﻄﻰ ﺃﻗﻞ ﺃﻫﻞ ﺍﳉﻨﺔ ﻛﺎﻟﺪﻧﻴﺎ ﻋﺸﺮ ﻣﺮﺍﺕ( ﺑﺄﻥ ﺍﳌﺮﺍﺩ‬ ‫‪-‬‬
‫ﻋﺸﺮ ﻣﺮﺍﺕ ﰲ ﺍﻟﻘﺪﺭ ﻻ ﰲ ﺍﳌﺴﺎﺣﺔ ﻭﺃﻥ ﺍﻟﺘﻔﺎﻭﺕ ﻋﻘﻠﻲ ﻻ ﺣﺴﻲ ﻭﻻ ﺧﻴﺎﱄ ﻛﻤﺎ ﻳﻘﺎﻝ‪ :‬ﻫﺬﻩ ﺍﳉﻮﻫﺮﺓ‬
‫ﺃﺿﻌﺎﻑ ﺍﻟﻔﺮﺱ ﺃﻱ ﰲ ﺭﻭﺡ ﺍﳌﺎﻟﻴﺔ‪ ،‬ﻭﻛﻤﻦ ﺗﺄﻭﻝ ﺣﺪﻳﺚ‪) :‬ﲬﺮ ﺍﷲ ﻃﻴﻨﺔ ﺁﺩﻡ ﺑﻴﺪﻩ ﺃﺭﺑﻌﲔ ﺻﺒﺎﺣﺎ( ﻓﻤﻦ‬

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 ‫ﻗﺎﻡ ﻋﻨﺪﻩ ﺍﻟﱪﻫﺎﻥ ﻋﻠﻰ ﺍﺳﺘﺤﺎﻟﺔ ﺍﻟﻴﺪ ﺍﳉﺎﺭﺣﺔ ﺍﳌﺘﺨﻴﻠﺔ ﻭﺍﶈﺴﻮﺳﺔ ﻋﻠﻰ ﺍﷲ ﻗﺎﻝ‪ :‬ﺍﳌﺮﺍﺩ ﺑﺎﻟﻴﺪ ﺣﻘﻴﻘﺘـﻬﺎ‬
‫ﻭﺭﻭﺣﻬﺎ ﻭﻫﻮ ﺍﻟﺒﻄﺶ ﻭﺍﻟﻔﻌﻞ‬
‫ﻭﺍﻟﻮﺟﻮﺩ ﺍﻟﺸﺒﻬﻲ‪ :‬ﻛﺎﻟﻨﺼﻮﺹ ﺍﻟﱵ ﻓﻴﻬﺎ ﺇﺛﺒﺎﺕ ﺍﻟﻐﻀﺐ ﻭﺍﻟﻔﺮﺡ ﻭﺍﻟﺼﱪ ﻭﺍﻟﺸﻮﻕ ﻭﳓﻮﻫـﺎ‪،‬‬ ‫‪-‬‬
‫ﻓﻤﺜﻼ ﺍﻟﻐﻀﺐ ﺣﻘﻴﻘﺘﻪ ﻏﻠﻴﺎﻥ ﺍﻟﺪﻡ ﻹﺭﺍﺩﺓ ﺍﻟﺘﺸﻔﻲ ﻭﻻ ﻳﻨﻔﻚ ﻣﻦ ﻧﻘﺼﺎﻥ ﻭﺃﱂ‪ ،‬ﻓﻤﻦ ﻗﺎﻡ ﻋﻨﺪﻩ ﺍﻟﱪﻫـﺎﻥ‬
‫ﻋﻠﻰ ﺍﻧﺘﻔﺎﺀ ﺫﻟﻚ ﻋﻦ ﺍﷲ ﻗﺎﻝ‪ :‬ﻟﻴﺲ ﺍﻟﻐﻀﺐ ﺣﺴﻴﺎ ﻭﻻ ﺧﻴﺎﻟﻴﺎ ﻭﻋﻼ ﻋﻘﻠﻴﺎ ﺑﻞ ﺍﳌـﺮﺍﺩ ﺇﺭﺍﺩﺓ ﺍﻟﻌﻘـﺎﺏ‪،‬‬
‫ﻭﺍﻹﺭﺍﺩﺓ ﻻ ﺗﻨﺎﺳﺐ ﺍﻟﻐﻀﺐ ﰲ ﺣﻘﻴﻘﺘﻪ ﻭﻟﻜﻦ ﰲ ﺻﻔﺔ ﻣﻦ ﺻﻔﺎﺗﻪ ﻭﺃﺛﺮ ﻣﻦ ﺍﻵﺛﺎﺭ ﻭﻫﻮ ﺍﻹﻳﻼﻡ‬
‫ﰒ ﻗﺎﻝ ﺭﲪﻪ ﺍﷲ‪ ) :‬ﻓﻤﻦ ﻧﺰﻝ ﻗﻮﻻ ﻣﻦ ﺃﻗﻮﺍﻝ ﺍﻟﺸﺮﻉ ﻋﻠﻰ ﺩﺭﺟﺔ ﻣﻦ ﻫﺬﻩ ﺍﻟـﺪﺭﺟﺎﺕ ﻓﻬـﻮ ﻣـﻦ‬
‫ﺍﳌﺼﺪﻗﲔ ﻭﺇﳕﺎ ﺍﻟﺘﻜﺬﻳﺐ ﺃﻥ ﻳﻨﻔﻲ ﲨﻴﻊ ﻫﺬﻩ ﺍﳌﻌﺎﱐ ﻭﻳﺰﻋﻢ ﺃﻥ ﻣﺎ ﻗﺎﻟﻪ ﻛﺬﺏ ﳏﺾ ﻟﻐﺮﺽ ﺍﻟﺘﻠﺒﻴﺲ ﺃﻭ‬
‫ﻣﺼﺤﻠﺔ ﺍﻟﺪﻧﻴﺎ ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﻜﻔﺮ ﺍﶈﺾ‬
‫ﻭﻻ ﻳﻠﺰﻡ ﻛﻔﺮ ﺍﳌﺘﺄﻭﻟﲔ ﻣﺎ ﺩﺍﻣﻮﺍ ﻣﻠﺘﺰﻣﲔ ﻗﺎﻧﻮﻥ ﺍﻟﺘﺄﻭﻳﻞ‪ ،‬ﻭﻛﻴﻒ ﻳﻠﺰﻡ ﺍﻟﻜﻔﺮ ﺑﺎﻟﺘﺄﻭﻳﻞ ﻭﻣﺎ ﻣﻦ ﻓﺮﻳﻖ ﻣﻦ‬
‫ﺃﻫﻞ ﺍﻹﺳﻼﻡ ﺇﻻ ﻭﻫﻮ ﻣﻀﻄﺮ ﺇﻟﻴﻪ؟ ﻓﺄﺑﻌﺪ ﺍﻟﻨﺎﺱ ﻋﻦ ﺍﻟﺘﺄﻭﻳﻞ ﺃﲪﺪ ﺭﲪﻪ ﺍﷲ‪ ،‬ﻭﺃﺑﻌﺪ ﺍﻟﺘﺄﻭﻳﻼﺕ ﻭﺍ‪‬ﺎﺯﺍﺕ‬
‫ﻫﻮ ﺍﻟﻮﺟﻮﺩ ﺍﻟﺸﺒﻬﻲ ﻭﺍﻟﻌﻘﻠﻲ‪ ،‬ﻭﺍﳊﻨﺒﻠﻲ ﻣﻀﻄﺮ ﺇﻟﻴﻪ ﻭﻗﺎﺋﻞ ﺑﻪ ﻭﻗﺪ ﻗﺎﻝ ﺑﻌﺾ ﺍﳊﻨﺎﺑﻠﺔ ﺇﻥ ﺃﲪﺪ ﺻـﺮﺡ‬
‫ﺑﺘﺄﻭﻳﻞ ﺛﻼﺛﺔ ﺃﺣﺎﺩﻳﺚ‪:‬‬
‫ﺣﺪﻳﺚ ‪ :‬ﺍﳊﺠﺮ ﺍﻷﺳﻮﺩ ﳝﲔ ﺍﷲ ﰲ ﺍﻷﺭﺽ‬ ‫‪-‬‬
‫ﻭﺣﺪﻳﺚ ‪ :‬ﻗﻠﺐ ﺍﳌﺆﻣﻦ ﺑﲔ ﺃﺻﺒﻌﲔ ﻣﻦ ﺃﺻﺎﺑﻊ ﺍﻟﺮﲪﻦ‬ ‫‪-‬‬
‫ﻭﺣﺪﻳﺚ ‪ :‬ﺇﱐ ﻷﺟﺪ ﻧﻔﺲ ﺍﻟﺮﲪﻦ ﻣﻦ ﻗﺒﻞ ﺍﻟﻴﻤﻦ‬ ‫‪-‬‬
‫ﻓﺎﻟﻴﻤﲔ ﺗﻘﺒﻞ ﻋﺎﺩﺓ ﺗﻘﺮﺑﺎ ﻟﺼﺎﺣﺒﻬﺎ ﻭﺍﳊﺠﺮ ﻳﻘﺒﻞ ﺗﻘﺮﺑﺎ ﺇﱃ ﺍﷲ ﻓﻬﻮ ﻣﺜﻞ ﺍﻟﻴﻤﲔ ﻻ ﰲ ﺫﺍﺗﻪ ﻭﻻ ﰲ ﺻﻔﺎﺕ‬
‫ﺫﺍﺗﻪ ﺑﻞ ﰲ ﻋﺎﺭﺽ ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﻮﺟﻮﺩ ﺍﻟﺸﺒﻬﻲ ﻭﻫﻮ ﺃﺑﻌﺪ ﻭﺟﻮﻩ ﺍﻟﺘﺄﻭﻳﻞ ﻓﺎﻧﻈﺮ ﻛﻴﻒ ﺍﺿﻄﺮ ﺇﻟﻴﻪ ﺃﺑﻌـﺪ‬
‫ﺍﻟﻨﺎﺱ ﻋﻦ ﺍﻟﺘﺄﻭﻳﻞ‬
‫ﻭﺇﳕﺎ ﺃﻭﻝ ﺃﲪﺪ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﻟﻘﻴﺎﻡ ﺍﻟﱪﻫﺎﻥ ﻋﻨﺪﻩ ﻋﻠﻰ ﺍﺳﺘﺤﺎﻟﺔ ﺍﻟﻈﺎﻫﺮ ﰲ ﻫﺬﺍ ﺍﻟﻘﺪﺭ‪ ،‬ﻭﻗﺪ ﻗـﺎﻡ‬
‫ﺍﻟﱪﻫﺎﻥ ﻋﻨﺪ ﺍﻷﺷﻌﺮﻳﺔ ﻋﻠﻰ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ ﺑﻘﻠﻴﻞ‪ ،‬ﻭﻗﺎﻡ ﺍﻟﱪﻫﺎﻥ ﻋﻨﺪ ﺍﳌﻌﺘﺰﻟﺔ ﻋﻠﻰ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟـﻚ‬
‫ﺑﻜﺜﲑ( ﺍﻩ‬
‫ﻭﻋﻦ ﺍﻟﻐﺰﺍﱄ ﺃﺧﺬ ﺍﺑﻦ ﺍﻟﻮﺯﻳﺮ ﺣﻴﺚ ﻗﺎﻝ ﰲ ﺇﻳﺜﺎﺭ ﺍﳊﻖ ﻋﻠﻰ ﺍﳋﻠﻖ ﺹ‪) :٣٧٦‬ﻭﺍﻋﻠﻢ ﺃﻥ ﺃﺻﻞ ﺍﻟﻜﻔـﺮ‬
‫ﻫﻮ ﺍﻟﺘﻜﺬﻳﺐ ﺍﳌﺘﻌﻤﺪ ﻟﺸﻲﺀ ﻣﻦ ﻛﺘﺐ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﻌﻠﻮﻣﺔ ﺃﻭ ﻷﺣﺪ ﻣﻦ ﺭﺳﻠﻪ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﺃﻭ ﻟﺸﻲﺀ‬
‫ﳑﺎ ﺟﺎﺅﻭﺍ ﺑﻪ ﺇﺫﺍ ﻛﺎﻥ ﺫﻟﻚ ﺍﻷﻣﺮ ﺍﳌﻜﺬﺏ ﺑﻪ ﻣﻌﻠﻮﻣﺎ ﺑﺎﻟﻀﺮﻭﺭﺓ ﻣﻦ ﺍﻟﺪﻳﻦ‬
‫ﻭﻻ ﺧﻼﻑ ﺃﻥ ﻫﺬﺍ ﺍﻟﻘﺪﺭ ﻛﻔﺮ ﻭﻣﻦ ﺻﺪﺭ ﻋﻨﻪ ﻓﻬﻮ ﻛﺎﻓﺮ ﺇﺫﺍ ﻛﺎﻥ ﻣﻜﻠﻔﺎ ﳐﺘﺎﺭﺍ ﻏﲑ ﳐﺘﻞ ﺍﻟﻌﻘـﻞ ﻭﻻ‬
‫ﻣﻜﺮﻩ‪ ،‬ﻭﻛﺬﻟﻚ ﻻ ﺧﻼﻑ ﰲ ﻛﻔﺮ ﻣﻦ ﺟﺤﺪ ﺫﻟﻚ ﺍﳌﻌﻠﻮﻡ ﺑﺎﻟﻀﺮﻭﺭﺓ ﻟﻠﺠﻤﻴﻊ ﻭﺗﺴﺘﺮ ﺑﺎﺳﻢ ﺍﻟﺘﺄﻭﻳﻞ ﻓﻴﻤﺎ‬

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 ‫ﻻ ﳝﻜﻦ ﺗﺄﻭﻳﻠﻪ ﻛﺎﳌﻼﺣﺪﺓ ﰲ ﺗﺄﻭﻳﻞ ﲨﻴﻊ ﺍﻷﲰﺎﺀ ﺍﳊﺴﲎ ﺑﻞ ﲨﻴﻊ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺸﺮﺍﺋﻊ ﻭﺍﳌﻌﺎﺩ ﺍﻷﺧـﺮﻭﻱ‬
‫ﻣﻦ ﺍﻟﺒﻌﺚ ﻭﺍﻟﻘﻴﺎﻣﺔ ﻭﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ‬
‫ﻭﺇﳕﺎ ﻳﻘﻊ ﺍﻹﺷﻜﺎﻝ ﰲ ﺗﻜﻔﲑ ﻣﻦ ﻗﺎﻡ ﺑﺄﺭﻛﺎﻥ ﺍﻹﺳﻼﻡ ﺍﳋﻤﺴﺔ ﺍﳌﻨﺼﻮﺹ ﻋﻠﻰ ﺇﺳﻼﻡ ﻣﻦ ﻗﺎﻡ ‪‬ـﺎ ﺇﺫﺍ‬
‫ﺧﺎﻟﻒ ﺍﳌﻌﻠﻮﻡ ﺿﺮﻭﺭﺓ ﻟﻠﺒﻌﺾ ﺃﻭ ﻟﻸﻛﺜﺮ ﻻ ﺍﳌﻌﻠﻮﻡ ﻟﻪ ﻭﺗﺄﻭﻳﻠﻪ‪ ،‬ﻭﻋﻠﻤﻨﺎ ﻣﻦ ﻗﺮﺍﺋﻦ ﺃﺣﻮﺍﻟﻪ ﺃﻧـﻪ ﻣـﺎ‬
‫ﻗﺼﺪ ﺍﻟﺘﻜﺬﻳﺐ ﺃﻭ ﺍﻟﺘﺒﺲ ﺫﻟﻚ ﻋﻠﻴﻨﺎ ﰲ ﺣﻘﻪ ﻭﺃﻇﻬﺮ ﺍﻟﺘﺪﻳﻦ ﻭﺍﻟﺘﺼﺪﻳﻖ ﲜﻤﻴﻊ ﺍﻷﻧﺒﻴـﺎﺀ ﻭﺍﻟﻜﺘـﺐ‬
‫ﺍﻟﺮﺑﺎﻧﻴﺔ ﻣﻊ ﺍﳋﻄﺄ ﺍﻟﻔﺎﺣﺶ ﰲ ﺍﻻﻋﺘﻘﺎﺩ ﻭﻣﻀﺎﺩﺓ ﺍﻷﺩﻟﺔ ﺍﳉﻠﻴﺔ ﻋﻘﻼ ﻭﲰﻌﺎ ﻭﻟﻜﻦ ﱂ ﻳﺒﻠﻎ ﻣﺮﺗﺒﺔ ﺍﻟﺰﻧﺎﺩﻗﺔ‬
‫ﺍﳌﻘﺪﻣﺔ ﻭﻫﺆﻻﺀ ﻛﺎ‪‬ﱪﺓ ﺍﳋﻠﺺ ﺍﳌﻌﺮﻭﻓﲔ ﺑﺎﳉﻬﻤﻴﺔ ﻋﻨﺪ ﺍﶈﻘﻘﲔ ﻭﻛﺬﻟﻚ ﺍ‪‬ﺴﻤﺔ ﺍﳌﺸﺒﻬﺔ‪(...‬ﺍﻩ‬
‫ﰒ ﺫﻛﺮ ﺍﺑﻦ ﺍﻟﻮﺯﻳﺮ ﺛﻼﺛﺔ ﻋﺸﺮ ﻭﺟﻬﺎ ﰲ ﺍﻻﺣﺘﺠﺎﺝ ﻋﻠﻰ ﻋﺪﻡ ﺗﻜﻔﲑ ﺍﳌﺘﺄﻭﻝ ﻣﻦ ﺍﳌﺴﻠﻤﲔ‬

‫اﻟﻔﺮع اﻟﺨﺎﻣﺲ ‪ :‬ﻧﻤﺎذج ﻣﻦ اﻹﺳﺮاف ﻓﻲ اﻟﺘﻜﻔﯿﺮ‬

‫اﻟﻤﺴﺄﻟﺔ اﻷوﻟﻰ ‪ :‬ﻧﻤﺎذج ﻓﻲ اﻷﺷﺨﺎص‬
‫ﻭﻟﻨﺬﻛﺮ ﺑﻌﺾ ﺍﳊﻮﺍﺩﺙ ﺍﻟﺘﺎﺭﳜﻴﺔ ﰲ ﺍﻷﺷﺨﺎﺹ ﻭﺍﻟﱵ ﲡﻠﻲ ﻟﻨﺎ ﺍﻹﺳﺮﺍﻑ ﰲ ﺍﻟﺘﻜﻔﲑ ﺍﻟﻌﻴﲏ ﻭﻣﺎ ﺃﺷـﺒﻪ‬
‫ﺍﻟﻠﻴﻠﺔ ﺑﺎﻟﺒﺎﺭﺣﺔ ﻭﺍﻟﺘﺎﺭﻳﺦ ﻳﻌﻴﺪ ﻧﻔﺴﻪ‪:‬‬

‫ﺑﻌﺾ اﻟﻌﻠﻤﺎء ﻓﻲ ﻣﺼﺮ‬

‫ﰲ ﻟﻮﺍﻗﺢ ﺍﻷﻧﻮﺍﺭ ﻟﻠﺸﻌﺮﺍﱐ ﺹ‪ ) :٢٤‬ﻭﻗﺪ ﺃﺧﱪﱐ ﺷﻴﺨﻨﺎ ﺍﻟﺸﻴﺦ ﺃﻣﲔ ﺍﻟﺪﻳﻦ ﺇﻣﺎﻡ ﺟﺎﻣﻊ ﺍﻟﻐﻤﺮﻱ ﲟﺼﺮ‬
‫ﺍﶈﺮﻭﺳﺔ ﺃﻥ ﺷﺨﺼﺎﹰ ﻭﻗﻊ ﰲ ﻋﺒﺎﺭﺓ ﻣﻮﳘﺔ ﻟﻠﺘﻜﻔﲑ‪ ،‬ﻓﺄﻓﱴ ﻋﻠﻤﺎﺀ ﻣﺼﺮ ﺑﺘﻜﻔﲑﻩ‬
‫ﻓﻠﻤﺎ ﺃﺭﺍﺩﻭﺍ ﻗﺘﻠﻪ ﻗﺎﻝ ﺍﻟﺴﻠﻄﺎﻥ ﺟﻘﻤﻖ‪ :‬ﻫﻞ ﺑﻘﻲ ﺃﺣﺪ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﱂ ﳛﻀﺮ؟ ﻓﻘﺎﻟﻮﺍ‪ :‬ﻧﻌﻢ‪ ،‬ﺍﻟﺸﻴﺦ ﺟﻼﻝ‬
‫ﺍﻟﺪﻳﻦ ﺍﶈﻠﻲ ﺷﺎﺭﺡ ﺍﳌﻨﻬﺎﺝ‪ ،‬ﻓﺄﺭﺳﻞ ﻭﺭﺍﺀﻩ ﻓﺤﻀﺮ‪ ،‬ﻓﻮﺟﺪ ﺍﻟﺮﺟﻞ ﰲ ﺍﳊﺪﻳﺪ ﺑﲔ ﺍﻟﺴﻠﻄﺎﻥ ﻓﻘﺎﻝ ﺍﻟﺸﻴﺦ‪:‬‬
‫ﻣﺎ ﳍﺬﺍ؟ ﻓﻘﺎﻟﻮﺍ‪ :‬ﻛﻔﺮ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻣﺎ ﻣﺴﺘﻨﺪ ﻣﻦ ﺃﻓﱴ ﺑﺘﻜﻔﲑﻩ؟‪ ،‬ﻓﺒﺎﺩﺭ ﺍﻟﺸﻴﺦ ﺻﺎﱀ ﺍﻟﺒﻠﻘﻴﲏ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻗﺪ ﺃﻓﱴ‬
‫ﻭﺍﻟﺪﻱ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﻟﺸﻴﺦ ﺳﺮﺍﺝ ﺍﻟﺪﻳﻦ ﰲ ﻣﺜﻞ ﺫﻟﻚ ﺑﺎﻟﺘﻜﻔﲑ‬
‫ﻓﻘﺎﻝ ﺍﻟﺸﻴﺦ ﺟﻼﻝ ﺍﻟﺪﻳﻦ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ :‬ﻳﺎ ﻭﻟﺪﻱ ﺃﺗﺮﻳﺪ ﺃﻥ ﺗﻘﺘﻞ ﺭﺟﻼﹰ ﻣﺴﻠﻤﺎﹰ ﻣﻮﺣـﺪﺍﹰ ﳛـﺐ ﺍﷲ‬
‫ﻭﺭﺳﻮﻟﻪ ﺑﻔﺘﻮﻯ ﺃﺑﻴﻚ؟! ﺧﻠﻮﺍ ﻋﻨﻪ ﺍﳊﺪﻳﺪ‪ ،‬ﻓﺠﺮﺩﻭﻩ ﻭﺃﺧﺬﻩ ﺍﻟﺸﻴﺦ ﺟـﻼﻝ ﺍﻟـﺪﻳﻦ ﺑﻴـﺪﻩ ﻭﺧـﺮﺝ‬
‫ﻭﺍﻟﺴﻠﻄﺎﻥ ﻳﻨﻈﺮ ﻓﻤﺎ ﲡﺮﺃ ﺃﺣﺪ ﻳﺘﺒﻌﻪ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ(ﺍﻩ‬
‫ﻭﻣﻦ ﺃﻳﻦ ﻟﻨﺎ ﻣﺜﻞ ﺍﳉﻼﻝ ﺍﶈﻠﻲ ﰲ ﻛﻞ ﺯﻣﺎﻥ‪ ،‬ﻭﻫﻨﺎ ﻳﺘﺠﻠﻰ ﻟﻚ ﺻﺪﻕ ﻣﻮﻗﻒ ﺍﻟﻔﻀﻴﻞ ﺑﻦ ﻋﻴﺎﺽ ﻣـﻦ‬
‫ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺯﻣﺎﻧﻪ‪ ،‬ﻓﻔﻲ ﻗﻮﺕ ﺍﻟﻘﻠﻮﺏ ‪) :٤٧٢/١‬ﻛﺎﻥ ﺍﻟﻔﻀﻴﻞ ﺭﲪﻪ ﺍﻟﻠﹼﻪ ﳛﺬﹼﺭ ﻣﻦ ﻗﺮ‪‬ﺍﺀ ﺯﻣﺎﻧـﻪ‬
‫ﻓﻘﺎﻝ‪ :‬ﺇﻳﺎﻙ ﻭﺻﺤﺒﺔ ﻫﺆﻻﺀ ﺍﻟﻘﺮ‪‬ﺍﺀ ﻓﺈﻧﻚ ﺇﻥ ﺧﺎﻟﻔﺘﻬﻢ ﰲ ﺷﻲﺀ ﻛﻔﺮﻭﻙ(ﺍﻩ‬

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 ‫ﻭﰲ ﻛﺘﺎﺏ ﻣﻨﺎﻗﺐ ﺍﻷﺑﺮﺍﺭ ﻟﻠﻤﻮﺻﻠﻲ‪) :‬ﻛﺎﻥ ﺍﻟﻔﻀﻴﻞ ﺍﺑﻦ ﻋﻴﺎﺽ ﻳﻘﻮﻝ‪ :‬ﺇﻳﺎﻙ ﻭﳎﺎﻟﺴﺔ ﺍﻟﻘﺮﺍﺀ ﻓﺈ‪‬ﻢ ﺇﻥ‬
‫ﺃﺣﺒﻮﻙ ﻭﺻﻔﻮﻙ ﲟﺎ ﻟﻴﺲ ﻓﻴﻚ ﻓﻐﻄﻮﺍ ﻋﻠﻴﻚ ﻋﻴﻮﺑﻚ‪ ،‬ﻭﺇﻥ ﺃﺑﻐﻀﻮﻙ ﺟﺮﺣﻮﻙ ﲟﺎ ﻟﻴﺲ ﻓﻴﻚ ﻭﻗﺒﻠـﻪ‬
‫ﺍﻟﻨﺎﺱ ﻣﻨﻬﻢ( ﺍﻩ ﻟﻮﺍﻗﺢ ﺍﻷﻧﻮﺍﺭ ﺹ‪ ،١٣‬ﻭﻟﻜﻦ ﻻ ﻳﻨﺒﻐﻲ ﺃﺧﺬ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﺇﻃﻼﻗﻪ‬

‫اﻟﻘﺎﺿﻲ ﻋﯿﺎض واﻟﻐﺰاﻟﻲ‬

‫ﻭﻗﺪ ﺃﻓﱴ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﺍﳌﻐﺎﺭﺑﺔ ﺑﺘﻜﻔﲑ ﺃﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ ﻭﺃﺣﺮﻗﻮﺍ ﻛﺘﺎﺑﻪ ﺍﻹﺣﻴﺎﺀ‪ ،‬ﻭﻗﻴﻞ ﺇﻧﻪ ﻛﺎﻥ ﻣـﻦ‬
‫ﲨﻠﺔ ﻣﻦ ﺃﻧﻜﺮ ﻋﻠﻰ ﺍﻟﻐﺰﺍﱄ ﻭﺃﻓﱴ ﺑﺘﺤﺮﻳﻖ ﻛﺘﺎﺑﻪ ﺍﻟﻘﺎﺿﻲ ﻋﻴﺎﺽ ﻭﺍﺑﻦ ﺭﺷﺪ( ﺍﻩ ﻟﻮﺍﻗﻊ ﺍﻷﻧﻮﺍﺭ ﺹ‪٣٠‬‬
‫ﻭﻣﻦ ﺍﻟﻌﺠﺐ ﻣﺎ ﻗﻴﻞ‪ :‬ﻣﻦ ﺃﻥ ﺍﳌﻬﺪﻱ ﺃﻣﺮ ﺑﻘﺘﻞ ﺍﻟﻘﺎﺿﻲ ﻋﻴﺎﺽ ﺑﻌﺪ ﺃﻥ ﺍﺩﻋﻰ ﻋﻠﻴﻪ ﺃﻫﻞ ﺑﻠـﺪﻩ ﺑﺄﻧـﻪ‬
‫ﻳﻬﻮﺩﻱ‪ ،‬ﻷﻧﻪ ﻛﺎﻥ ﻻ ﳜﺮﺝ ﻳﻮﻡ ﺍﻟﺴﺒﺖ ﻟﻜﻮﻧﻪ ﻛﺎﻥ ﻳﺼﻨﻒ ﰲ ﻛﺘﺎﺏ ﺍﻟﺸﻔﺎﺀ ﻳﻮﻡ ﺍﻟﺴـﺒﺖ ﻓﻘﺘﻠـﻪ‬
‫ﺍﳌﻬﺪﻱ(ﺍﻩ ﻟﻮﺍﻗﻊ ﺍﻷﻧﻮﺭ ﺹ‪٣٠‬‬

‫اﻟﻌﺰ ﺑﻦ ﻋﺒﺪ اﻟﺴﻼم واﺑﻦ ﺑﻨﺖ اﻷﻋﺰ‬

‫ﻭﻋﻘﺪﻭﺍ ﻟﻌﺰ ﺍﻟﺪﻳﻦ ﺑﻦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﳎﻠﺴﺎﹰ ﰲ ﻛﻠﻤﺔ ﻗﺎﳍﺎ ﰲ ﺍﻟﻌﻘﺎﺋﺪ ﻭﺣﺮﺿﻮﺍ ﺍﻟﺴﻠﻄﺎﻥ ﻋﻠﻴﻪ‪ ،‬ﰒ ﺣﺼﻞ‬
‫ﻟﻪ ﺍﻟﻠﻄﻒ‪ ،‬ﻭﺣﺴﺪﻭﺍ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺗﻘﻲ ﺍﻟﺪﻳﻦ ﺍﺑﻦ ﺑﻨﺖ ﺍﻷﻋﺰ‪ ،‬ﻭﺯﻭﺭﻭﺍ ﻋﻠﻴﻪ ﻛﻼﻣﺎﹰ ﻟﻠﺴﻠﻄﺎﻥ ﻓﺮﺳﻢ‬
‫ﺑﺸﻨﻘﻪ‪ ،‬ﰒ ﺗﺪﺍﺭﻛﻪ ﺍﻟﻠﻄﻒ(ﺍﻩ ﻟﻮﺍﻗﺢ ﺍﻷﻧﻮﺍﺭ ﺹ‪٣٠‬‬

‫اﻟﺘﻘﻲ اﻟﺴﺒﻜﻲ‬
‫ﻭﺷﻬﺪﻭﺍ ﻋﻠﻰ ﺍﻟﺴﺒﻜﻲ ﺑﺎﻟﻜﻔﺮ ﻣﺮﺍﺭﺍﹰ ﻣﻊ ﲤﺎﻡ ﻋﻠﻤﻪ‪ ،‬ﻭﻛﺜﺮﺓ ﳎﺎﻫﺪﺍﺗﻪ‪ ،‬ﻭﺍﺗﺒﺎﻋﻪ ﻟﻠﺴﻨﺔ ﺇﱃ ﺣﲔ ﻭﻓﺎﺗﻪ‪،‬‬
‫ﺣﱴ ﺇﻥ ﻣﻦ ﻛﺎﻥ ﳛﺒﻪ ﺷﻬﺪ ﻋﻠﻴﻪ ﺑﺎﳉﻨﻮﻥ ﻃﺮﻳﻘﺎﹰ ﳋﻼﺻﻪ!!‪ ،‬ﻓﺄﺩﺧﻠﻮﻩ ﺍﻟﺒﻴﻤﺎﺭﺳﺘﺎﻥ!!‪ ،‬ﻭﻗﺎﻝ ﻓﻴﻪ ﺃﺑـﻮ‬
‫ﺍﳊﺴﻦ ﺍﳋﻮﺍﺭﺯﻣﻲ ﺃﺣﺪ ﻣﺸﺎﻳﺦ ﺑﻐﺪﺍﺩ‪ :‬ﺇﻥ ﱂ ﻳﻜﻦ ﷲ ﺟﻬﻨﻢ ﻓﺈﻧﻪ ﳜﻠﻖ ﺟﻬﻨﻤﺎ ﺑﺴـﺒﺐ ﺍﻟﺴـﺒﻜﻲ‪ ،‬ﺃﻱ‬
‫ﳜﻠﻘﻬﺎ ﺍﷲ ﻟﻠﺬﻳﻦ ﺁﺫﻭﻩ ﻭﺃﻧﻜﺮﻭﺍ ﻋﻠﻴﻪ ﻭﻛﻔﺮﻭﻩ ﺑﺎﻟﺒﺎﻃﻞ‪ ،‬ﻫﺬﺍ ﻣﻌﲎ ﻗﻮﻝ ﺃﰊ ﺍﳊﺴﻦ ﺑﺪﻟﻴﻞ ﻗﻮﻟﻪ ﻋﻘـﺐ‬
‫ﺫﻟﻚ ‪ :‬ﻭﺇﻥ ﱂ ﻳﺪﺧﻞ ﺍﻟﺴﺒﻜﻲ ﺍﳉﻨﺔ ﻓﻤﻦ ﻳﺪﺧﻠﻬﺎ ؟!( ﺍﻩ ﻟﻮﺍﻗﺢ ﺍﻷﻧﻮﺍﺭ ﺹ‪٢٨‬‬

‫أﺑﻮ اﻟﻮﻟﯿﺪ اﻟﺒﺎﺟﻲ‬

‫ﻟﻘﺪ ﻛﺎﻥ ﺃﺑﻮ ﺍﻟﻮﻟﻴﺪ ﺍﻟﺒﺎﺟﻲ ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻗﺪ ﺍﻧﺘﻔﺖ ﻋﻨﻪ ﺍﻷﻣﻴﺔ ﰲ ﺁﺧـﺮ‬
‫ﻋﻤﺮﻩ‪ ،‬ﻭﺍﺳﺘﺪﻝ ﻋﻠﻰ ﺫﻟﻚ ﺑﺄﺣﺎﺩﻳﺚ ﻭﻣﻨﻬﺎ ﺣﺪﻳﺚ ﺻﻠﺢ ﺍﳊﺪﻳﺒﻴﺔ‪ ،‬ﻭﺍﻟﺒﺎﺟﻲ ﱂ ﻳﻨﻔﺮﺩ ‪‬ﺬﺍ ﺑﻞ ﻗﺪ ﻗـﺎﻝ‬
‫ﺑﻘﻮﻟﻪ ﻫﺬﺍ ﻃﺎﺋﻔﺔ ﻣﻦ ﺍﻷﺋﻤﺔ ﳑﻦ ﻗﺒﻠﻪ ﻭﳑﻦ ﺑﻌﺪﻩ‪ ،‬ﻟﻜﻦ ﻣﻊ ﺫﻟﻚ ﻓﻘﺪ ﺣ‪‬ﻜﻢ ﻋﻠﻰ ﺍﻟﺒﺎﺟﻲ ﻣﻦ ﻗﺒﻞ ﺑﻌﺾ‬

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 ‫ﺍﻟﻌﻠﻤﺎﺀ ﺑﺎﻟﻜﻔﺮ ﻭﺍﻟﺰﻧﺪﻗﺔ ﻭﻃﻌﻨﻮﺍ ﻓﻴﻪ ﻭﺳﺒﻮﻩ ﻋﻠﻰ ﺍﳌﻨﺎﺑﺮ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﻟﺴﺎﻥ ﺍﳌﻴﺰﺍﻥ ﺝ‪/٣‬ﺹ‪:٢٩٨‬‬
‫)‪ ...‬ﻓﺄﻧﻜﺮ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺳﻬﻞ ﻭﻏﲑﻩ ﻋﻠﻰ ﺍﻟﺒﺎﺟﻲ ﻭﻛﻔﺮﻭﻩ ﻭﺑﺪﻋﻮﻩ‪ ،‬ﻓﺎﺩﻯ ﺫﻟﻚ ﺃﺻﺤﺎﺏ ﺍﻟﺒـﺎﺟﻲ‬
‫ﺇﱃ ﺍﻟﻘﻮﻝ ﰲ ﺑﻦ ﺳﻬﻞ ﻭﺍﻹﻛﺜﺎﺭ ﻋﻠﻴﻪ(ﺍﻩ‬
‫ﻭﰲ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺝ‪/٧‬ﺹ‪) :٥٠٣‬ﺃﺑﻮ ﺍﻟﻮﻟﻴﺪ ﺍﻟﺒﺎﺟﻲ ﺍﺩﻋﻰ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻛﺘـﺐ‬
‫ﺑﻴﺪﻩ ﺑﻌﺪ ﺃﻥ ﱂ ﻳﻜﻦ ﳛﺴﻦ ﻳﻜﺘﺐ ﻓﺸﻨﻊ ﻋﻠﻴﻪ ﻋﻠﻤﺎﺀ ﺍﻷﻧﺪﻟﺲ ﰲ ﺯﻣﺎﻧﻪ ﻭﺭﻣﻮﻩ ﺑﺎﻟﺰﻧﺪﻗﺔ ﻭﺃﻥ ﺍﻟـﺬﻱ‬
‫ﻗﺎﻟﻪ ﳐﺎﻟﻒ ﺍﻟﻘﺮﺁﻥ ﺣﱴ ﻗﺎﻝ ﻗﺎﺋﻠﻬﻢ‪:‬‬
‫ﺑﺮﺋﺖ‪ ‬ﳑﻦ ﺷﺮﻯ ﺩﻧﻴﺎ ﺑﺂﺧﺮﺓ * ﻭﻗﺎﻝ ﺇﻥ ﺭﺳﻮﻝ ﺍﷲ ﻗﺪ ﻛﺘﺒﺎ‬
‫ﻓﺠﻤﻌﻬﻢ ﺍﻷﻣﲑ ﻓﺎﺳﺘﻈﻬﺮ ﺍﻟﺒﺎﺟﻲ ﻋﻠﻴﻬﻢ ﲟﺎ ﻟﺪﻳﻪ ﻣﻦ ﺍﳌﻌﺮﻓﺔ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺍﻵﻟﻮﺳﻲ ﰲ ﺭﻭﺡ ﺍﳌﻌﺎﱐ ﺝ‪/٢١‬ﺹ‪ ) :٥‬ﻭﳌﺎ ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻮﻟﻴﺪ ﺫﻟﻚ ﻃﻌﻦ ﻓﻴﻪ ﻭﺭﻣـﻰ ﺑﺎﻟﺰﻧﺪﻗـﺔ‬
‫ﻭﺳﺐ ﻋﻠﻰ ﺍﳌﻨﺎﺑﺮ ﰒ ﻋﻘﺪ ﻟﻪ ﳎﻠﺲ ﻓﺄﻗﺎﻡ ﺍﳊﺠﺔ ﻋﻠﻰ ﻣﺎ ﺍﺩﻋﺎﻩ ﻭﻛﺘﺐ ﺑـﻪ ﺇﱃ ﻋﻠﻤـﺎﺀ ﺍﻷﻃـﺮﺍﻑ‬
‫ﻓﺄﺟﺎﺑﻮﺍ ﲟﺎ ﻳﻮﺍﻓﻘﻪ(ﺍﻩ‬

‫اﻟﺒﻘﺎﻋﻲ وﺑﻌﺾ ﻗﻀﺎة اﻟﻤﺎﻟﻜﯿﺔ‬

‫ﻗﺎﻝ ﺍﻟﺸﻮﻛﺎﱐ ﰲ ﺍﻟﺒﺪﺭ ﺍﻟﻄﺎﻟﻊ ﰲ ﺗﺮﲨﺔ ﺍﻟﺒﻘﺎﻋﻲ ﺝ‪/١‬ﺹ‪) :٢١‬ﻭﻗﺪ ﻛﺎﻥ ﺭﺍﻡ ] ﺍﻟﻘﺎﺿـﻲ [ ﺍﳌـﺎﻟﻜﻲ‬
‫ﺍﳊﻜﻢ ﺑﻜﻔﺮﻩ ﻭﺇﺭﺍﻗﺔ ﺩﻣﻪ ﺣﱴ ﺗﺮﺍﻣﻰ ﺍﳌﺘﺮﺟﻢ ﻟﻪ ﻋﻠﻰ ﺍﻟﻘﺎﺿﻲ ﺍﻟﺰﻳﲏ ﺑﻦ ﻣﺰﻫﺮ ﻓﻌﺬﺭﻩ ﻭﺣﻜﻢ ﺑﺈﺳﻼﻣﻪ‬
‫ﻭﻗﺪ ﺍﻣﺘﺤﻦ ﺍﷲ ﺃﻫﻞ ﺗﻠﻚ ﺍﻟﺪﻳﺎﺭ ﺑﻘﻀﺎﺓ ﻣﻦ ﺍﳌﺎﻟﻜﻴﺔ ﻳﺘﺠﺮ‪‬ﻭﻥ ﻋﻠﻰ ﺳﻔﻚ ﺍﻟﺪﻣﺎﺀ ﲟﺎ ﻻ ﳛﻞ ﺑـﻪ ﺃﺩﱏ‬
‫ﺗﻌﺰﻳﺮ ﻓﺄﺭﺍﻗﻮﺍ ﺩﻣﺎﺀ ﲨﺎﻋﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺟﻬﺎﻟﺔ ﻭﺿﻼﻟﺔ ﻭﺟﺮﺃﺓ ﻋﻠﻰ ﺍﷲ ﻭﳐﺎﻟﻔﺔ ﻟﺸﺮﻳﻌﺔ ﺭﺳـﻮﻝ ﺍﷲ‬
‫ﻭﺗﻼﻋﺒﺎ ﺑﺪﻳﻨﻪ ﲟﺠﺮﺩ ﻧﺼﻮﺹ ﻓﻘﻬﻴﺔ ﻭﺍﺳﺘﻨﺒﺎﻃﺎﺕ ﻓﺮﻭﻋﻴﺔ ﻟﻴﺲ ﻋﻠﻴﻬﺎ ﺃﺛﺎﺭﺓ ﻣﻦ ﻋﻠﻢ‪ ،‬ﻓﺎﻧﺎ ﷲ ﻭﺇﻧﺎ ﺇﻟﻴـﻪ‬
‫ﺭﺍﺟﻌﻮﻥ(ﺍﻩ‬

‫اﻟﺘﻜﻔﯿﺮ ﻓﻲ اﻟﻘﺮن اﻟﺜﺎﻣﻦ‬

‫ﻗﺎﻝ ﺍﻟﻘﺎﲰﻲ‪) :‬ﱂ ﻳﺸﺘﺪ ﺍﻟﺮﻣﻲ ﺑﺎﻟﺘﻜﻔﲑ ﻭﺍﻹﺭﻫﺎﻕ ﻷﺟﻠﻪ ﻭﺍﻹﺭﺟﺎﻑ ﺑﻪ ﰲ ﻋﺼﺮ ﻣﻦ ﺍﻟﻌﺼﻮﺭ ﻣﺜـﻞ‬
‫ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﻣﻦ ﺍﳍﺠﺮﻱ ﻭﻣﻦ ﺳﱪ ﺍﻟﺪﺭﺭ ﺍﻟﻜﺎﻣﻨﺔ ﺃﺧﺬ ﻣﻦ ﺫﻟﻚ ﺍﳌﻘﻴﻢ ﺍﳌﻘﻌﺪ‪ ،‬ﺇﺫ ﻳﺮﻯ ﺃﻥ ﺍﻟﻌﺎﱂ ﺍﳉﻠﻴـﻞ‬
‫ﺍﻟﺬﻱ ﻫﻮ ﺯﻳﻨﺔ ﻋﺼﺮﻩ ﻭﺗﺎﺝ ﺩﻫﺮﻩ ﻛﺎﻥ ﻻ ﻳﺄﻣﻦ ﻋﻠﻰ ﻧﻔﺴﻪ ﻣﻦ ﺍﻹﻓﻚ ﻋﻠﻴﻪ ﻭﺍﻟﺴﻌﺎﻳﺔ ﺑﻪ ﻓﻴﻤﺎ ﻳﻜﻔـﺮﻩ‬
‫ﻭﳛﻞ ﺩﻣﻪ‬

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 ‫ﺣﱴ ﺻﺎﺭ ﳜﺸﻰ ﻋﻦ ﻧﻔﺴﻪ ﻣﻦ ﺃﺧﺬﺕ ﻣﻨﻪ ﺍﻟﺴﻦ ﻭﺃﻗﻌﺪﻩ ﺍﳍﺮﻡ ﻭﺃﻓﻠﺠﺘﻪ ﺍﻟﺸﻴﺨﻮﺧﺔ ﻭﻻ ﻣﻦ ﺭﺍﺣﻢ ﻭﻻ‬
‫ﻣﻨﺼﻒ ﻛﻤﺎ ﺗﻘﺮﺃ ﺫﻟﻚ ﰲ ﺗﺮﲨﺔ ﺍﻟﻌﻄﺎﺭ ﺗﻠﻤﻴﺬ ﺍﻟﻨﻮﻭﻱ‪ ،‬ﻓﻤﻊ ﺯﻣﺎﻧﺘﻪ ﻭﻛﻮﻧﻪ ﺻﺎﺭ ﺣﻠﺲ ﺑﻴﺘـﻪ ﻳﺘـﺄﺑﻂ‬
‫ﺩﺍﺋﻤﺎ ﻭﺛﻴﻘﺔ ﺃﺣﺪ ﺍﻟﻘﻀﺎﺓ ﺑﺼﺤﺔ ﺇﳝﺎﻧﻪ ﻭﺑﺮﺍﺀﺗﻪ ﻣﻦ ﻛﻞ ﻣﻦ ﻳﻜﻔﺮﻩ‬
‫ﻭﻗﺪ ﺃﺭﻳﻘﺖ ﺩﻣﺎﺀ ﳏﺮﻣﺔ ﻭﻋﺬﺑﺖ ﺃﺑﺮﻳﺎﺀ ﺑﺎﻟﺴﺠﻮﻥ ﻭﺍﻟﻨﻔﻲ ﻭﺍﻹﻫﺎﻧﺎﺕ ﺑﺎﺳﻢ ﺍﻟﺪﻳﻦ ﻭﺭﻭﻋﺖ ﺷـﻴﻮﺥ‬
‫ﻭﺷﺒﺎﻥ ﺃﻋﻮﺍﻣﺎ ﻭﺳﻨﲔ ﺣﱴ ﻋﺞ ﻟﺴﺎﻥ ﺣﺎﳍﺎ ﻭﻗﺎﳍﺎ ﺑﺎﻟﺪﻋﺎﺀ ﺇﱃ ﻓﺎﻃﺮ ﺍﻷﺭﺽ ﻭﺍﻟﺴﻤﺎﻭﺍﺕ ﺑﻜﺸـﻒ‬
‫ﻫﺬﻩ ﺍﻟﻐﻤﻢ ﻭﺍﻟﻈﻠﻤﺎﺕ‪(...‬ﺍﻩ ﳎﻠﺔ ﺍﳌﻨﺎﺭ‪٣٠/١/١٦‬‬
‫ﻫﺬﻩ ﺍﻟﻨﻤﺎﺫﺝ ﻭﺃﻣﺜﺎﳍﺎ ﻫﻲ ﺍﻟﱵ ﺩﻋﺖ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﻋﺒﺪﻩ ﻷﻥ ﻳﻘﻮﻝ‪ ) :‬ﻣﺎ ﺯﺍﻝ ﻋﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ ﻳﻜﻔـﺮ‬
‫ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ ﺣﱴ ﱂ ﻳﺒﻖ ﻣﻜﺎﻥ ﰲ ﺍﳉﻨﺔ ﳌﺴﻠﻢ ﺇﺫﺍ ﺻﺪﻕ ﻫﺆﻻﺀ ﺍﻟﻌﻠﻤﺎﺀ!!!(ﺍﻩ‬

‫اﻟﻤﺴﺄﻟﺔ اﻟﺜﺎﻧﯿﺔ ‪ :‬ﻧﻤﺎذج ﻓﻲ اﻟﻄﻮاﺋﻒ‬

‫اﻟﻨﻤﻮذج اﻷول ‪ :‬اﻟﻤﻌﺘﺰﻟﺔ‬

‫ﰲ ﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ )ﺝ‪/٦‬ﺹ‪) :(٢٩٨‬ﰲ ﺍﻟﻘﻨﻴﺔ‪) :‬ﻋﻦ ﺃﰊ ﻋﻠﻲ ]ﺍﳉﺒﺎﺋﻲ[‪ :‬ﺃﻧﻪ ﲢﻞ ﺫﺑﻴﺤﺔ ﺍ‪‬ﱪﺓ ﺇﻥ‬
‫ﻛﺎﻥ ﺁﺑﺎﺅﻫﻢ ﳎﱪﺓ ﻓﺈ‪‬ﻢ ﻛﺄﻫﻞ ﺍﻟﺬﻣﺔ!!!‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺁﺑﺎﺅﻫﻢ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﺪﻝ ﱂ ﲢﻞ ﻷ‪‬ـﻢ ﲟﱰﻟـﺔ‬
‫ﺍﳌﺮﺗﺪﻳﻦ!!!( ﻭﻣﺮﺍﺩﻩ ﺑﺄﰊ ﻋﻠﻲ؛ ﺍﳉﺒﺎﺋﻲ ﺭﺋﻴﺲ ﺃﻫﻞ ﺍﻻﻋﺘﺰﺍﻝ‪ ،‬ﻭﺑﺎ‪‬ﱪﺓ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋـﺔ ﻓـﺈ‪‬ﻢ‬
‫ﻳﺴﻤﻮﻥ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺑﺬﻟﻚ‪ ،‬ﻭﺍﳌﺮﺍﺩ ﺑﺄﻫﻞ ﺍﻟﻌﺪﻝ ﺃﻧﻔﺴﻬﻢ ﻛﻤﺎ ﻋﻠﻢ ﺫﻟﻚ ﰲ ﻋﻠﻢ ﺍﻟﻜﻼﻡ(ﺍﻩ‬
‫ﻭﱂ ﺃﺳﺘﻄﻊ ﺃﻥ ﺃﻗﻒ ﻋﻠﻰ ﻛﻼﻡ ﺃﰊ ﻋﻠﻲ ﺍﳉﺒﺎﺋﻲ ﻣﻦ ﻛﺘﺒﻪ ﺃﻭ ﻛﺘﺐ ﺍﳌﻌﺘﺰﻟﺔ ﻓﺎﷲ ﺃﻋﻠﻢ ﻫﻞ ﻫﺬﺍ ﻫﻮ ﻧﺺ‬
‫ﻛﻼﻣﻪ ﺃﻡ ﻻ؟‬
‫ﻭﰲ ﺍﳌﻘﺎﺑﻞ ﻳﻮﺟﺪ ﺍﻻﺣﺘﻴﺎﻁ ﻋﻨﺪ ﺑﻌﺾ ﺍﳌﻌﺘﺰﻟﺔ ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻮﺯﻳﺮ ﰲ ﺇﻳﺜﺎﺭ ﺍﳊﻖ ﻋﻠﻰ ﺍﳋﻠﻖ ﺹ‪) :٣٦٦‬ﻗﺎﻝ‬
‫ﺍﻟﺸﻴﺦ ﳐﺘﺎﺭ ﺍﳌﻌﺘﺰﱄ ﰲ ﻛﺘﺎﺑﻪ )ﺍ‪‬ﺘﱮ( ﰲ ﺍﻟﻜﻼﻡ ﰲ ﺍﻟﺘﻜﻔﲑ ﰲ ﺍﳌﺴﺄﻟﺔ ﺍﻟﺴﺎﺑﻌﺔ ﻣﺎ ﻟﻔﻈـﻪ‪ :‬ﱂ ﺗﻜﻔﹼـﺮ‬
‫ﺷﻴﻮﺧﻨﺎ ﺍﳌﺮﺟﺌﺔ ﻷ‪‬ﻢ ﻳﻮﺍﻓﻘﻮ‪‬ﻢ ﰲ ﲨﻴﻊ ﻗﻮﺍﻋﺪ ﺍﻹﺳﻼﻡ‪ ،‬ﻟﻜﻨﻬﻢ ]ﺃﻱ ﺍﳌﺮﺟﺌﺔ ﻋﻨﺪﻫﻢ[ ﻗﺎﻟﻮﺍ‪ :‬ﻋﲎ ﺍﷲ‬
‫ﺑﺂﻳﺎﺕ ﺍﻟﻮﻋﻴﺪ ﺍﻟﻜﻔﺮﺓ ﺩﻭﻥ ﺑﻌﺾ ﺍﻟﻔﺴﻘﺔ ﺃﻭ ﺍﻟﺘﺨﻮﻳﻒ ﺩﻭﻥ ﺍﻟﺘﺤﻘﻴﻖ‪ ،‬ﻭﺇﻥ ﺫﻟﻚ ﻟﻴﺲ ﺑﻜﻔﺮ(ﺍﻩ‪ .‬ﻭﺫﻛﺮ‬
‫ﳓﻮ ﺫﻟﻚ ﺍﳊﺎﻛﻢ ﰲ ﺷﺮﺡ ﺍﻟﻌﻴﻮﻥ ﻭﺫﻛﺮﻩ ﳓﻮﻩ ﺍﻟﻘﺎﺿﻲ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺣﺴﻦ ﺍﻟﺪﻭﺍﺭﻱ ﰲ ﺗﻌﻠﻴﻘـﻪ ﻋﻠـﻰ‬
‫ﺍﳋﻼﺻﺔ(ﺍﻩ ﻛﻼﻡ ﺍﺑﻦ ﺍﻟﻮﺯﻳﺮ‬

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 ‫اﻟﻨﻤﻮذج اﻟﺜﺎﻧﻲ ‪ :‬اﻟﺰﯾﺪﯾﺔ‬
‫ﺑﻌﺾ ﺍﻟﺰﻳﺪﻳﺔ ﳛﻜﻢ ﻋﻠﻰ ﺍ‪‬ﱪﺓ ﺑﺎﻟﻜﻔﺮ ﻭﺃﻥ ﺩﺍﺭﻫﻢ ﺩﺍﺭ ﺣﺮﺏ‪ ،‬ﻭﻗﺪ ﻋﻠﻤﺖ ﻓﻴﻤﺎ ﺳﺒﻖ ﺃ‪‬ﻢ ﻳﻘﺼـﺪﻭﻥ‬
‫ﺑﺎ‪‬ﱪﺓ ﺃﻫﻞ ﺍﳊﺪﻳﺚ ﻭﺍﻷﺷﻌﺮﻳﺔ‪ ،‬ﻓﻔﻲ ﳎﻤﻮﻉ ﺭﺳﺎﺋﻞ ﺍﳍﺎﺩﻱ ﺹ‪ ) :٦٢٠‬ﺳﺌﻞ ﻋﻦ ﺍﻟـﺬﺑﺎﺋﺢ ﺍﶈﺮﻣـﺔ‬
‫ﻓﻘﺎﻝ‪ :‬ﳛﺮﻡ ﻣﻦ ﺍﻟﺬﺑﺎﺋﺢ ﺳﺖ‪ :‬ﺫﺑﻴﺤﺔ ﺍﻟﻴﻬﻮﺩﻱ‪ ...‬ﻭﺍﻟﻨﺼﺮﺍﱐ ﻭﺍ‪‬ﻮﺳﻲ ﻭﺫﺑﻴﺤﺔ ﺍ‪‬ﱪ‪ ...‬ﻭﺫﺑﻴﺤـﺔ‬
‫ﺍﳌﺸﺒﻪ ﻭﺫﺑﻴﺤﺔ ﺍﳌﺮﺟﺊ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﲪﺰﺓ ﻛﻤﺎ ﰲ ﳎﻤﻮﻉ ﺭﺳﺎﺋﻠﻪ ﺹ‪) :١٠٨‬ﻭﺇﻣﺎ ﺣﻜﺎﻳﺘﻨﺎ ﻋﻦ ﺍﻟﻘﺎﺳﻢ ﻭﺍﳍﺎﺩﻱ ﻭﺍﻟﻨﺎﺻﺮ‬
‫ﺑﺄﻥ ﺩﺍﺭ ﺍ‪‬ﱪﺓ ﻭﺍﳌﺸﺒﻬﺔ ﺩﺍﺭ ﺣﺮﺏ!!! ﻓﻬﻲ ﻣﻦ ﺃﺟﻠﻰ ﺍﳊﻜﺎﻳﺎﺕ ﻭﺃﻭﺿﺢ ﺍﻟﺮﻭﺍﻳﺎﺕ(ﺍﻩ‬
‫ﰒ ﻗﺎﻝ ﺹ‪) :١٠٩‬ﻭﻻ ﳜﺘﻠﻔﻮﻥ ﰲ ﺃﻥ ﻫﺬﺍ ﻫﻮ ﺭﺃﻱ ﺍﻷﺋﻤﺔ ﺍﻟﺜﻼﺛﺔ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﰲ ﺍ‪‬ـﱪﺓ ﺍﻟﻘﺪﺭﻳـﺔ‬
‫ﻭﺍﳌﺸﺒﻬﺔ ﺍﳉﱪﻳﺔ ﻭﻳﻐﺰﻭ‪‬ﻢ ﻟﻴﻼ ﻭ‪‬ﺎﺭﺍ ﻭﳜﺘﻄﻔﻮﻥ ﺫﺭﺍﺭﻳﻬﻢ ﺳﺮﺍ ﻭﺟﻬـﺎﺭﺍ ﻭﻳﺒﻴﻌـﻮ‪‬ﻢ ﰲ ﺃﺳـﻮﺍﻕ‬
‫ﺍﳌﺴﻠﻤﲔ ﻇﺎﻫﺮﺍ!!!(ﺍﻩ‬
‫ﻭﺫﻛﺮ ﺍﻷﻛﻮﻉ ﰲ ﻛﺘﺎﺑﻪ ﻫﺠﺮ ﺍﻟﻌﻠﻢ ﻭﻣﻌﺎﻗﻠﻪ ﰲ ﺍﻟﻴﻤﻦ ‪ : ٠٧٥/٢‬ﺃﻥ ﺑﻌﺾ ﺃﺋﻤﺔ ﺍﻟﺰﻳﺪﻳﺔ ﺃﻟﻒ ﻛﺘﺎﺑﺎ ﲰﺎﻩ‬
‫)ﺇﺭﺷﺎﺩ ﺍﻟﺴﺎﻣﻊ ﺇﱃ ﺟﻮﺍﺯ ﺃﺧﺬ ﻣﺎﻝ ﺍﻟﺸﻮﺍﻓﻊ( ﻭﺃﻧﻪ ﻗﺎﻝ ﻓﻴﻪ‪) :‬ﺇﻧﲏ ﺃﺧﺸﻰ ﺃﻥ ﻳﺴﺄﻟﲏ ﺍﷲ ﻋﻤﺎ ﺃﺑﻘﻴﺖ ﰲ‬
‫ﺃﻳﺪﻱ ﺍﻟﺸﺎﻓﻌﻴﺔ ﻣﻦ ﺍﻷﻣﻮﺍﻝ(ﺍﻩ‬

‫وھﺬا ﻧﻤﻮذج أﺧﺮ ﻣﻦ اﻟﺰﯾﺪﯾﺔ‬

‫ﺑﻌﺾ ﺍﻟﺰﻳﺪﻳﺔ ﳚﻌﻞ ﺍﳌﺘﺄﻭﻝ ﰲ ﻣﺴﺎﺋﻞ ﺍﻟﻌﻘﻴﺪﺓ ﻛﺎﳌﺮﺗﺪ ﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻷﺯﻫﺎﺭ –ﺍﳌﱳ ﺍﻟﺰﻳﺪﻱ ﺍﳌﺸﻬﻮﺭ‪:-‬‬
‫)ﻭﺍﳌﺘﺄﻭﻝ ﻛﺎﳌﺮﺗﺪ(ﺍﻩ‬
‫ﻭﻗﺪ ﻋﻠﻖ ﺍﻟﺸﻮﻛﺎﱐ ﻋﻠﻰ ﺫﻟﻚ ﰲ ﺍﻟﺴﻴﻞ ﺍﳉﺮﺍﺭ ﺝ‪/٤‬ﺹ‪ ٥٨٤‬ﺑﻜﻼﻡ ﻧﻔﻴﺲ ﻓﻘﺎﻝ‪) :‬ﺃﻗﻮﻝ‪ :‬ﻫـﺎ ﻫﻨـﺎ‬
‫ﺗﺴﻜﺐ ﺍﻟﻌﱪﺍﺕ ﻭﻳﻨﺎﺡ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ﻭﺃﻫﻠﻪ ﲟﺎ ﺟﻨﺎﻩ ﺍﻟﺘﻌﺼﺐ ﰲ ﺍﻟﺪﻳﻦ ﻋﻠﻰ ﻏﺎﻟﺐ ﺍﳌﺴﻠﻤﲔ ﻣـﻦ‬
‫ﺍﻟﺘﺮﺍﻣﻲ ﺑﺎﻟﻜﻔﺮ ﻻ ﻟﺴﻨﺔ‪ ‬ﻭﻻ ﻟﻘﺮﺁﻥ ﻭﻻ ﻟﺒﻴﺎﻥ ﻣﻦ ﺍﷲ ﻭﻻ ﻟﱪﻫﺎﻥ‪ ،‬ﺑﻞ ﳌﺎ ﻏﻠﺖ ﻣﺮﺍﺟﻞ ﺍﻟﻌﺼﺒﻴﺔ ﰲ ﺍﻟﺪﻳﻦ‬
‫ﻭﲤﻜﻦ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﺮﺟﻴﻢ ﻣﻦ ﺗﻔﺮﻳﻖ ﻛﻠﻤﺔ ﺍﳌﺴﻠﻤﲔ ﻟﻘﻨﻬﻢ ﺇﻟﺰﺍﻣﺎﺕ ﺑﻌﻀﻬﻢ ﻟﺒﻌﺾ ﲟﺎ ﻫﻮ ﺷﺒﻴﻪ ﺍﳍﺒﺎﺀ‬
‫ﰲ ﺍﳍﻮﺍﺀ ﻭﺍﻟﺴﺮﺍﺏ ﺑﺎﻟﺒﻘﻴﻌﺔ‪ ،‬ﻓﻴﺎ ﷲ ﻭﻟﻠﻤﺴﻠﻤﲔ ﻣﻦ ﻫﺬﻩ ﺍﻟﻔﺎﻗﺮﺓ ﺍﻟﱵ ﻫﻲ ﻣﻦ ﺃﻋﻈﻢ ﻓـﻮﺍﻗﺮ ﺍﻟـﺪﻳﻦ‬
‫ﻭﺍﻟﺮﺯﻳﺔ ﺍﻟﱵ ﻣﺎ ﺭﺯﺉ ﲟﺜﻠﻬﺎ ﺳﺒﻴﻞ ﺍﳌﺆﻣﻨﲔ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻷﺯﻫﺎﺭ ﺃﻳﻀﺎ‪) :‬ﻓﺼﻞ‪ :‬ﻭﺩﺍﺭ ﺍﻹﺳﻼﻡ ﻣﺎ ﻇﻬﺮﺕ ﻓﻴﻪ ﺍﻟﺸﻬﺎﺩﺗﺎﻥ ﻭﺍﻟﺼﻼﺓ ﻭﱂ ﺗﻈﻬﺮ ﻓﻴﻬﺎ‬
‫ﺧﺼﻠﺔ ﻛﻔﺮﻳﺔ ﻭﻟﻮ ﺗﺄﻭﻳﻼ(ﺍﻩ‬
‫ﻭﻗﺪ ﻋﻠﻖ ﺍﻟﺸﻮﻛﺎﱐ ﰲ ﺍﻟﺴﻴﻞ ﺍﳉﺮﺍﺭ ﺝ‪/٤‬ﺹ‪ ٥٧٦‬ﻋﻠﻰ ﺫﻟﻚ ﺑﻜﻼﻡ ﻧﻔﻴﺲ ﺃﻳﻀﺎ ﻓﻘﺎﻝ‪) :‬ﻭﺃﻣﺎ ﻗﻮﻟـﻪ‬
‫)ﻭﻟﻮ ﺗﺄﻭﻳﻼ( ﻓﺒﺎﻃﻞ ﻣﻦ ﺍﻟﻘﻮﻝ ﻭﺧﻄﻞ ﻣﻦ ﺍﻟﺮﺃﻱ‪ ،‬ﻓﺈﻥ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ﺍﻟﱵ ﺍﺧﺘﻠﻒ ﻓﻴﻬﺎ ﺃﻫـﻞ ﺍﻹﺳـﻼﻡ‬
‫ﻭﻛﻔﺮ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ ﺗﻌﺼﺒﺎ ﻭﺟﺮﺃﺓ ﻋﻠﻰ ﺍﻟﺪﻳﻦ ﻭﺗﺄﺛﲑﺍ ﻟﻸﻫﻮﻳﺔ؛ ﻟﻮ ﻛﺎﻥ ﻇﻬﻮﺭﻫﺎ ﰲ ﺍﻟـﺪﺍﺭ ﻣﻘﺘﻀـﻴﺎ‬

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 ‫ﻟﻜﻮ‪‬ﺎ ﺩﺍﺭ ﺍﻟﻜﻔﺮ ﻟﻜﺎﻧﺖ ﺍﻟﺪﻳﺎﺭ ﺍﻹﺳﻼﻣﻴﺔ ﺑﺄﺳﺮﻫﺎ ﺩﻳﺎﺭ ﻛﻔﺮ ﻓﺈ‪‬ﺎ ﻻ ﲣﻠﻮﺍ ﻣﺪﻳﻨﺔ ﻣﻦ ﺍﳌـﺪﺍﺋﻦ ﻭﻻ‬
‫ﻗﺮﻳﺔ ﻣﻦ ﺍﻟﻘﺮﻯ ﻣﻦ ﺫﺍﻫﺐ ﺇﱃ ﻣﺎ ﺗﺬﻫﺐ ﺇﻟﻴﻪ ﺍﻷﺷﻌﺮﻳﺔ ﺃﻭ ﺍﳌﻌﺘﺰﻟﺔ ﺃﻭ ﺍﳌﺎﺗﺮﻳﺪﻳﺔ ﻭﻗﺪ ﺍﻋﺘﻘﺪﺕ ﻛـﻞ‬
‫ﻃﺎﺋﻔﺔ ﻣﻦ ﻫﺬﻩ ﺍﻟﻄﻮﺍﺋﻒ ﻣﺎ ﻫﻮ ﻛﻔﺮ ﺗﺄﻭﻳﻞ ﻋﻨﺪ ﺍﻟﻄﺎﺋﻔﺔ ﺍﻷﺧﺮﻯ‪ ،‬ﻭﻛﻔﺎﻙ ﻣﻦ ﺷﺮﹴ ﲰﺎﻋ‪‬ﻪ‬
‫ﻭﺍﳊﻖ ﺃﻧﻪ ﻻ ﻛﻔﺮ ﺗﺄﻭﻳﻞ ﺃﺻﻼ ﻭﻟﻴﺲ ﻫﺬﺍ ﻣﻮﺿﻊ ﺍﻟﺒﺴﻂ ﳍﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻓﺨﺬﻫﺎ ﻛﻠﻴﺔ ﺗﻨﺞ ‪‬ﺎ ﻣﻦ ﻣﻮﺑﻘﺎﺕ‬
‫ﻻ ﲢﺼﻰ ﻭﻣﻬﻠﻜﺎﺕ ﻻ ﲢﺼﺮ(ﺍﻩ‬
‫ﻭﱂ ﻳﻘﺘﺼﺮ ﺍﻟﺰﻳﺪﻳﺔ ﰲ ﺫﻟﻚ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺑﻞ ﻧﺎﻝ ﺍﻹﻣﺎﻣﻴﺔ ﻣﻨﻬﻢ ﻧﺼﻴﺐ ﻣﻊ ﺃ‪‬ﻢ ﻣﻦ ﺍﻟﺸـﻴﻌﺔ‪ ،‬ﻗـﺎﻝ‬
‫ﺍﻟﻘﺎﺳﻢ ﺍﻟﺮﺳﻲ ﻛﻤﺎ ﰲ ﳎﻤﻮﻉ ﺭﺳﺎﺋﻠﻪ ﺹ‪) :٩٤‬ﻭﻣﺎ ﻗﺎﻟﺖ ﺑﻪ ﺍﻟﺮﺍﻓﻀﺔ ﻣﻦ ﻫﺬﺍ ﻓﻘﺪ ﺗﻌﻠﻢ ﺃﻥ ﻛﺜﲑﺍ ﻣﻨﻬﻢ‬
‫ﱂ ﻳﻘﺼﺪ ﻓﻴﻪ ﳌﺎ ﻗﺼﺪ‪ ،‬ﺃﻭ ﻳﻌﺘﻘﺪ ﺑﺎﷲ ﰲ ﻗﻮﻟﻪ ﺑﻪ ﻣﺎ ﺍﻋﺘﻘﺪ‪ ،‬ﺃﻻ ﻭﻛﻞ ﻣﺎ ﻗﺎﻟﻮﺍ ﺑﻪ ﰲ ﺍﷲ ﺃﺷﺮﻙ ﺍﻟﺸﺮﻙ‬
‫ﺑﺎﷲ‪ ،‬ﻓﻨﻌﻮﺫ ﺑﺎﷲ ﻣﻦ ﺍﻟﺸﺮﻙ ﰲ ﺭﺑﻮﺑﻴﺘﻪ ﻭﺍﳉﻬﻞ ﲟﺎ ﺗﻔﺮﺩ ﺑﻪ ﻣﻦ ﻭﺣﺪﺍﻧﻴﺘﻪ‪ ...‬ﻭﻣﺎ ﻗﺎﻟﺖ ﺑﻪ ﺍﻟﺮﺍﻓﻀﺔ ﻣﻦ‬
‫ﺍﻷﻭﺻﻴﺎﺀ ﻣﻦ ﻫﺬﻩ ﺍﳌﻘﺎﻟﺔ ﻓﻬﻮ ﻗﻮﻝ ﻓﺮﻗﺔ‪ ‬ﻛﺎﻓﺮﺓ ﻣﻦ ﺃﻫﻞ ﺍﳍﻨﺪ ﻳﻘﺎﻝ ﳍﻢ ﺍﻟﱪﺍﳘﺔ(ﺍﻩ‬
‫ﻟﻜﻦ ﰲ ﺍﳌﻘﺎﺑﻞ ﻓﻬﻨﺎﻙ ﻣﻦ ﺍﻟﺰﻳﺪﻳﺔ ﻣﻦ ﳛﺘﺎﻁ ﰲ ﺍﻟﺘﻜﻔﲑ ﻭﻳﻨﻜﺮ ﻋﻠﻰ ﻣﻦ ﻳﺘﻌﺠﻞ ﰲ ﺫﻟﻚ ﻓﻬﺬﺍ ﳛﻲ ﺑﻦ‬
‫ﲪﺰﺓ ﻳﻘﻮﻝ ‪-‬ﰲ ﻣﻌﺮﺽ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﺍﻟﺬﻳﻦ ﻳﻜﻔﺮﻭﻥ ﻣﻦ ﱂ ﻳﻘﺪﻡ ﻋﻠﻴﺎ ﺭﺿﻲ ﺍﷲ ﻋﻨـﻪ ﰲ ﺍﳋﻼﻓـﺔ‪:-‬‬
‫)ﺍﻟﺘﻜﻔﲑ ﻭﺍﻟﺘﻔﺴﻴﻖ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﺑﺪﻻﻟﺔ ﻗﻄﻌﻴﺔ ﻭﺍﻹﲨﺎﻉ ﻣﻨﻌﻘﺪ ﻋﻠﻰ ﺫﻟﻚ ﻭﻫﺎﻫﻨﺎ ﱂ ﻳﻘـﻢ ﺍﻟﱪﻫـﺎﻥ‬
‫ﺍﻟﺸﺮﻋﻲ ﺇﻻ ﻋﻠﻰ ﺍﳋﻄﺄ ﰲ ﺍﻟﻨﻈﺮ ﰲ ﻫﺬﻩ ﺍﻟﻨﺼﻮﺹ ﺩﻭﻥ ﺃﻣﺮ ﺯﺍﺋﺪ ﻋﻠﻰ ﺫﻟﻚ ﻣﻦ ﻛﻔﺮ ﺃﻭ ﻓﺴـﻖ‪ ،‬ﻭﺇﺫﺍ‬
‫ﻛﺎﻥ ﺍﻷﻣﺮ ﻛﺬﻟﻚ ﻓﺎﻟﺘﻜﻔﲑ ﻭﺍﻟﺘﻔﺴﻴﻖ ﻣﻦ ﻏﲑ ﺑﻴﻨﺔ ﻳﻜﻮﻥ ﺟﻬﻼ ﻭﺟﺮﺃﺓ ﻋﻠﻰ ﺍﷲ ﻭﺇﻗﺪﺍﻣﺎ ﻋﻠﻰ ﺍﳋﻄﺮ‬
‫ﺑﻐﲑ ﺑﺼﲑﺓ‬
‫ﻭﻻ ﺷﻚ ﺃﻥ ﺍﻟﺘﻜﻔﲑ ﻭﺍﻟﺘﻔﺴﻴﻖ ﻣﻦ ﺃﻋﻈﻢ ﺍﻷﺣﻜﺎﻡ ﻓﺈﺫﺍ ﱂ ﺗﻜﻦ ﻓﻴﻬﻤﺎ ﺩﻻﻟﺔ ﻗﺎﻃﻌﺔ ﻭﻻ ﺑﺮﻫﺎﻥ ﻧﲑ ﻭﺟﺐ‬
‫ﺍﻟﺘﻮﻗﻒ ﻓﺄﻣﺎ ﻣﻦ ﻟﻴﺲ ﻟﻪ ﻭﺭﻉ ﳛﺠﺰﻩ ﻭﻻ ﺧﻮﻑ ﳝﻨﻌﻪ ﻓﻼ ﻛﻼﻡ ﻋﻠﻴﻪ ﻭﺇﳕﺎ ﺍﻟﺸﺄﻥ ﻛﻠﻪ ﻓﻴﻤﻦ ﳛـﺎﻓﻆ‬
‫ﻋﻠﻰ ﺍﻟﺪﻳﻦ ﻭﻳﺴﺘﺒﲔ ﺍﳊﺠﺔ(ﺍﻩ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﻮﺍﺯﻋﺔ ﺹ‪ ١٠٢‬ﺑﺘﺤﻘﻴﻖ ﺷﻴﺨﻨﺎ ﺍﻟﻮﺍﺩﻋﻲ‬
‫ﻭﻳﻘﻮﻝ ﳛﻲ ﺑﻦ ﲪﺰﺓ ﺃﻳﻀﺎ ﰲ ﻛﺘﺎﺑﻪ ﺍﻻﻧﺘﺼﺎﺭ ‪ ) :٥٦٤/٣‬ﻭﺣﻜﻲ ﻋﻦ ﺍﳌﺆﻳﺪ ﺑﺎﷲ ﺃﻧﻪ ﻻ ﻳﻘﻮﻝ ﺑﺈﻛﻔﺎﺭ‬
‫ﺍ‪‬ﱪﺓ‪ ،‬ﻭﻳﻘﻄﻊ ﲞﻄﺌﻬﻢ ﻷﺟﻞ ﺇﺿﺎﻓﺔ ﺍﻟﻘﺒﻴﺢ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﻫﻮ ﳏﻜﻲ ﻋﻦ ﺍﻟﺸﻴﺦ ﺃﰊ ﺍﳊﺴﲔ ﻣـﻦ‬
‫ﺍﳌﻌﺘﺰﻟﺔ ﺃ‪‬ﻢ ﻟﻴﺴﻮﺍ ﻛﻔﺎﺭ‪...‬‬
‫ﻭﺍﳌﺨﺘﺎﺭ‪ :‬ﺃﻥ ﺍ‪‬ﱪﺓ ﱂ ﻳﺜﺒﺘﻮﺍ ﻗﺒﻴﺤﺎ ﻭﺃﺿﺎﻓﻮﻩ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﻟﻜﻨﻬﻢ ﻧﻔﻮﺍ ﺍﻷﺣﻜﺎﻡ ﺍﻟﻌﻘﻠﻴﺔ ﻛﻠﻬﺎ ﻓـﻼ‬
‫ﻗﺒﻴﺢ ﻋﻨﺪﻫﻢ ﺇﻻ ﺑﺎﻟﺸﺮﻉ ﺑﺎﻷﻣﺮ‪ ،‬ﻭﻻ ﺃﻣﺮ ﰲ ﺣﻖ ﺍﷲ ﻭﻻ ‪‬ﻲ ﻓﻠﻬﺬﺍ ﱂ ﻳﻌﻘﻞ ﰲ ﺣﻘﻪ ﺣﺴﻦ ﻭﻻ ﻗﺒﺢ‪،‬‬
‫ﻭﺃﻣﺎ ﻣﻦ ﻗﺎﻝ ﻫﻮ ﺟﺴﻢ ﻣﻦ ﺟﻬﺔ ﺍﻟﻌﺒﺎﺭﺓ ﺩﻭﻥ ﺍﻋﺘﻘﺎﺩ ﺍﳌﻌﲎ ﻓﻠﻴﺲ ﻛﺎﻓﺮﺍ ﻟﻜﻨﻪ ﳐﻄﺊ ﻣﻦ ﺟﻬﺔ ﺍﻟﻠﻔﻆ‪،‬‬
‫ﻷﻥ ﺇﻃﻼﻗﻪ ﻳﻮﻫﻢ ﺍﳋﻄﺄ ﻣﻦ ﻏﲑ ﺇﻛﻔﺎﺭ(ﺍﻩ‬
‫ﻭﻗﺪ ﺣﺼﻠﺖ ﻣﻜﺎﺗﺒﺎﺕ ﺑﲔ ﺃﻣﺮﺍﺀ ﺍﻟﺪﻋﻮﺓ ﺍﻟﻨﺠﺪﻳﺔ ﻭﻣﻠﻮﻙ ﺍﻟﺰﻳﺪﻳﺔ ﻧﻘﻠﻬﺎ ﻟﻨﺎ ﺍﻟﺸﻮﻛﺎﱐ ﺭﲪﻪ ﺍﷲ ﰲ ﻛﺘﺎﺑﻪ‬
‫ﺍﻟﺬﻱ ﻃﺒﻊ ﺑﺎﺳﻢ )ﺫﻛﺮﻳﺎﺕ ﺍﻟﺸﻮﻛﺎﱐ( ﻃﺒﻌﺘﻪ ﺩﺍﺭ ﺍﻟﻌﻮﺩﺓ ﺑﺒﲑﻭﺕ ﺑﺘﺤﻘﻴﻖ ﺍﻟﺪﻛﺘﻮﺭ ﺻﺎﱀ ﺭﻣﻀﺎﻥ ﺳﻨﺔ‬

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 ‫‪١٩٨٣‬ﻡ ﻭﳑﺎ ﺟﺎﺀ ﰲ ﺍﻟﻜﺘﺎﺏ ﺹ‪ :١٢٨‬ﺃﻥ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺳﻌﻮﺩ ﺃﺭﺳﻞ ﻛﺘﺎﺑﺎ ﻟﻠﺤﺎﻛﻢ ﻋﻠﻰ ﺍﻟﻴﻤﻦ ﺃﲪﺪ‬
‫ﺑﻦ ﺍﳌﻨﺼﻮﺭ ﺟﺎﺀ ﻓﻴﻪ‪ ) :‬ﻓﻴﻮﻡ‪ ‬ﺃﻥ ﺑﺎﻥ ﻟﻚ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ﻓﺒﺎﺩﺭ ﺑﺎﻟﺪﺧﻮﻝ ﻓﻴﻪ!!! ﻭﺍﺳﺘﺤﻀﺮ ﻓﻨﺎﺀ ﺍﻟﺪﻧﻴﺎ‬
‫ﻭﺑﻘﺎﺀ ﺍﻵﺧﺮﺓ‪ ...‬ﻭﺍﻋﻠﻢ ﺃﻥ ﺍﻹﺳﻼﻡ ﻗﻮﻝ ﻭﻓﻌﻞ‪ ...‬ﻧﺴﺄﻝ ﺍﷲ ﺃﻥ ﻳﺸﺮﺡ ﺻﺪﺭﻙ ﻟﻺﺳـﻼﻡ!!! ﻭﺃﻥ‬
‫ﻳﺪﺧﻠﻚ ﻓﻴﻪ!!(ﺍﻩ‬
‫ﻭﻗﺪ ﺃﺟﺎﺑﻪ ﺃﲪﺪ ﺑﻦ ﺍﳌﻨﺼﻮﺭ ﺑﻜﺘﺎﺏ ﻭﻛﺎﻥ ﳑﺎ ﺟﺎﺀ ﻓﻴﻪ‪) :‬ﻭﻣﺎ ﶈﺖ ﺇﻟﻴﻪ ﻭﻋﻮﻟﺖ ﰲ ﻛﺘﺎﺑﻚ ﻋﻠﻴﻪ ﻓﻬـﻮ‬
‫ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﺑﻌﺚ ﺍﷲ ﻋﻠﻴﻪ ﺭﺳﻠﻪ ﻭﺃﻧﺰﻝ ﻓﻴﻪ ﻛﺘﺒﻪ ﻭﺍﺟﺘﻤﻌﺖ ﻋﻠﻴﻪ ﺩﻋﻮﺓ ﺍﻷﻧﺒﻴﺎﺀ ﻋﻠﻰ ﺍﺧﺘﻼﻑ ﺃﻋﺼﺎﺭﻫﻢ‬
‫ﻭﺗﺒﺎﻳﻦ ﺩﻳﺎﺭﻫﻢ ﻭﺗﻔﺎﻭﺕ ﺃﻧﺴﺎ‪‬ﻢ ﻭﲣﺎﻟﻒ ﺃﻧﺴﺎ‪‬ﻢ‪ ،‬ﻭﻗﺎﻡ ﺑﻪ ﲨﻬﻮﺭ ﺃﻫﻞ ﺍﻹﺳﻼﻡ ﻷﻧﻪ ﺍﻷﺻﻞ ﺍﻷﺻﻴﻞ‬
‫ﺍﻟﺬﻱ ﻋﻠﻴﻪ ﻣﺪﺍﺭ ﺍﻟﺘﻌﻮﻳﻞ ﻭﻫﻮ ﺇﻗﺮﺍﺭ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺑﺎﻟﻌﺒﺎﺩﺓ ﻋﻠﻰ ﲨﻴﻊ ﺃﻗﺴﺎﻣﻬﺎ ﻭﺷﻌﺒﻬﺎ ﻭﻃﺮﺍﺋﻘﻬﺎ‬
‫ﻭﱂ ﳜﺘﻠﻔﻮﺍ ﻓﻴﻪ ﻻ ﺑﺘﺼﺮﻳﺢ ﻭﻻ ﺑﺘﻠﻮﻳﺢ ﻭﻻ ﺑﻌﺒﺎﺭﺓ ﻭﻻ ﺑﺈﺷﺎﺭﺓ ﺑﻞ ﺍﻟﻜﻠﻤﺔ ﻋﻠﻰ ﺫﻟﻚ ﻣﺘﻔﻘﺔ ﻭﺍﻟﺪﻋﻮﺓ‬
‫ﻣﺘﺤﺪﺓ ﻭﳍﺬﺍ ﺍﺗﻔﻖ ﺍﻟﺼﺤﺎﺏ ﻭﺍﻟﺘﺎﺑﻌﻮﻥ ﻭﺗﺎﺑﻌﻮﻫﻢ ﻋﻠﻰ ﺃﻥ ﺍﻻﺧﺘﻼﻑ ﺍﻟﻜﺎﻣﻦ ﺑﻴﻨﻬﻢ ﰲ ﻓﺮﻭﻉ ﺍﻟﺪﻳﻦ ﻻ‬
‫ﻳﻮﺟﺐ ﺍﻟﻜﻔﺮ ﻭﻫﻜﺬﺍ ﺍﺗﻔﻖ ﻋﻠﻰ ﺫﻟﻚ ﺃﻫﻞ ﻫﺬﻩ ﺍﳌﺬﺍﻫﺐ ﺍﻹﺳﻼﻣﻴﺔ ﺑﻌﺪ ﺣﺪﻭﺛﻬﺎ ﻭﻫـﺬﺍ ﻣﻮﺟـﻮﺩ ﰲ‬
‫ﻛﺘﺐ ﻛﻞ ﻣﺬﻫﺐ ﻣﻦ ﺍﳌﺬﺍﻫﺐ‪...‬‬
‫ﻓﺎﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﻣﺘﺤﺪﺓ ﻭﺍﳌﻠﺔ ﺍﶈﻤﺪﻳﺔ ﻭﺍﺣﺪﺓ ﻭﻣﻦ ﺷﺬ ﺷﺬ ﰲ ﺍﻟﻨﺎﺭ‪ ،‬ﻓﺎﻟﻮﺍﺟﺐ ﻋﻠﻴﻨـﺎ ﻭﻋﻠـﻴﻜﻢ‬
‫ﻭﻋﻠﻰ ﲨﻴﻊ ﺍﳌﺴﻠﻤﲔ ﺑﻌﺪ ﺍﻻﺗﻔﺎﻕ ﺑﻴﻨﻨﺎ ﻋﻠﻰ ﻣﻌﺎﱂ ﺍﻟﺪﻳﻦ ﺃﻥ ﻧﻜﻮﻥ ﻣﺘﻌﺎﻭﻧﲔ ﻋﻠﻰ ﻃﻮﺍﺋﻒ ﺍﻟﻜـﺎﻓﺮﻳﻦ‬
‫ﳒﺎﻫﺪﻫﻢ ﰲ ﺍﷲ ﺣﻖ ﺍﳉﻬﺎﺩ ﻭﳒﺎﻟﺪﻫﻢ ﰲ ﺍﻷﻏﻮﺍﺭ ﻭﺍﻷﳒﺎﺩ ﺃﺑﻠﻎ ﺟﻼﺩ‪(..‬ﺍﻩ‬
‫ﻭﻣﻦ ﺍﻟﻘﻮﺍﻋﺪ ﺍﳌﻘﺮﺭﺓ ﻋﻨﺪ ﻣﺘﺄﺧﺮﻱ ﺍﻟﺰﻳﺪﻳﺔ‪ :‬ﺃﻧﻪ ﺇﺫﺍ ﺍﺧﺘﻠﻒ ﻣﺬﻫﺐ ﺇﻣﺎﻡ ﺍﻟﺼﻼﺓ ﻭﺍﳌـﺄﻣﻮﻡ ﻓﺎﻹﻣـﺎﻡ‬
‫ﺣﺎﻛﻢ‪ ،‬ﻗﺎﻝ ﺍﻟﻌﻨﺴﻲ ﰲ ﺍﻟﺘﺎﺝ ﺍﳌﺬﻫﺐ ‪) :١١٢/١‬ﺇﺫﺍ ﺍﺧﺘﻠﻒ ﺍﻟﺸﺨﺼﺎﻥ )ﰲ ﺍﳌـﺬﻫﺐ( ﰲ ﻣﺴـﺎﺋﻞ‬
‫ﺍﻻﺟﺘﻬﺎﺩ ﳓﻮ ﺃﻥ ﻳﺮﻯ ﺃﺣﺪﳘﺎ ﺃﻥ ﺍﻟﺘﺄﻣﲔ ﰲ ﺍﻟﺼﻼﺓ ﻣﺸﺮﻭﻉ ﻭﺍﻵﺧﺮ ﻳﺮﻯ ﺃﻧﻪ ﻣﻔﺴﺪ ﺃﻭ ﺃﻥ ﺍﻟﺮﻋﺎﻑ ﻻ‬
‫ﻳﻨﻘﺾ ﺍﻟﻮﺿﻮﺀ‪ ،‬ﻭﺍﻵﺧﺮ ﻳﺮﻯ ﺃﻧﻪ ﻳﻨﻘﻀﻪ ﺃﻭ ﳓﻮ ﺫﻟﻚ ﻓﺎﳌﺬﻫﺐ ﺃﻥ )ﺍﻹﻣﺎﻡ ﺣﺎﻛﻢ ﻓﻴﺼﺢ ﺃﻥ ﻳﺼـﻠﻲ‬
‫ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺑﺼﺎﺣﺒﻪ؛ ﻷﻧﺎ ﻟﻮ ﻗﻠﻨﺎ ﲞﻼﻑ ﻫﺬﺍ ﺃﺩﻯ ﺇﱃ ﺃﻥ ﳝﺘﻨﻊ ﺍﻟﻨﺎﺱ ﺃﻥ ﻳﺆﻡ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ ﰲ‬
‫ﻛﺜﲑ ﻣﻦ ﺍﻟﺼﻮﺭ ﻭﺍﻻﻣﺘﻨﺎﻉ ﻋﻦ ﻣﺴﺎﺟﺪﻫﻢ‪ ،‬ﻭﱂ ﻳﻈﻬﺮ ﺫﻟﻚ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻣﻊ ﻇﻬﻮﺭ ﺍﻻﺧﺘﻼﻑ(ﺍﻩ‬

‫اﻟﻨﻤﻮذج اﻟﺜﺎﻟﺚ ‪ :‬اﻹﻣﺎﻣﯿﺔ‬

‫ﻗﺎﻝ ﻧﻌﻤﺔ ﺍﷲ ﺍﳉﺰﺍﺋﺮﻱ‪) :‬ﺇﻧﺎ ﻻ ﳒﺘﻤﻊ ﻣﻌﻬﻢ ]ﺃﻱ ﺃﻫﻞ ﺍﻟﺴﻨﺔ[ ﻋﻠﻰ ﺇﻟﻪ ﻭﻻ ﻋﻠﻰ ﻧﱯ ﻭﻻ ﻋﻠﻰ ﺇﻣﺎﻡ‪،‬‬
‫ﻭﺫﻟﻚ ﺃﻧـﻬﻢ ﻳﻘﻮﻟﻮﻥ‪ :‬ﺇﻥ ﺭﺑـﻬﻢ ﻫﻮ ﺍﻟﺬﻱ ﻛﺎﻥ ﳏﻤﺪ ﻧﺒﻴﻪ ﻭﺧﻠﻴﻔﺘﻪ ﻣﻦ ﺑﻌﺪﻩ ﺃﺑﻮ ﺑﻜﺮ‪ .‬ﻭﳓﻦ ﻻ ﻧﻘﻮﻝ‬
‫ﺑـﻬﺬﺍ ﺍﻟﺮﺏ ﻭﻻ ﺑﺬﻟﻚ ﺍﻟﻨﱯ‪ ،‬ﺑﻞ ﻧﻘﻮﻝ‪ :‬ﺇﻥ ﺍﻟﺮﺏ ﺍﻟﺬﻱ ﺧﻠﻴﻔﺔ ﻧﺒﻴﻪ ﺃﺑﻮ ﺑﻜﺮ ﻟﻴﺲ ﺭﺑﻨﺎ ﻭﻻ ﺫﻟﻚ ﺍﻟـﻨﱯ‬
‫ﻧﺒﻴﻨﺎ(ﺍﻩ ﺍﻷﻧﻮﺍﺭ ﺍﻟﻨﻌﻤﺎﻧﻴﺔ‪٢٧٨/٢‬‬

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 ‫ﻭﰲ ﺷﺮﺡ ﺍﻟﻠﻤﻌﺔ ﺍﻟﺪﻣﺸﻘﻴﺔ ﻟﻠﻌﺎﻣﻠﻲ ‪) :١٢١/١‬ﻳﺴﺘﺜﲎ ﻣﻦ ﺍﳌﺴﻠﻢ ﻣﻦ ﺣﻜﻢ ﺑﻜﻔـﺮﻩ ﻣـﻦ ﺍﻟﻔـﺮﻕ‬
‫ﻛﺎﳋﺎﺭﺟﻲ ﻭﺍﻟﻨﺎﺻﱯ ﻭﺍ‪‬ﺴﻢ‪ ،‬ﻭﺇﳕﺎ ﺗﺮﻙ ﺍﺳﺘﺜﻨﺎﺀﻩ ﳋﺮﻭﺟﻪ ﻋﻦ ﺍﻹﺳﻼﻡ ﺣﻘﻴﻘـﺔ ﻭﺇﻥ ﺃﻃﻠـﻖ ﻋﻠﻴـﻪ‬
‫ﻇﺎﻫﺮﺍ(ﺍﻩ‬
‫ﻭﰲ ﻭﺳﺎﺋﻞ ﺍﻟﺸﻴﻌﺔ ﻟﻠﻌﺎﻣﻠﻲ ﻳﻨﺴﺐ ﺇﱃ ﺍﻹﻣﺎﻡ ﺍﻟﺼﺎﺩﻕ ﻗﻮﻟﻪ‪ ) :‬ﻣﺎ ﺃﻧﺘﻢ ﻭﺍﷲ ﻋﻠﻰ ﺷﻲﺀ ﳑﺎ ﻫﻢ ﻓﻴﻪ‪ ،‬ﻭﻻ‬
‫ﻫﻢ ﻋﻠﻰ ﺷﻲﺀ ﳑﺎ ﺃﻧﺘﻢ ﻓﻴﻪ‪ ،‬ﻓﺨﺎﻟﻔﻮﻫﻢ ﻓﻤﺎ ﻫﻢ ﻣﻦ ﺍﳊﻨﻴﻔﻴﺔ ﻋﻠﻰ ﺷﻲﺀ(ﺍﻩ ﺍﻟﻔﺼﻮﻝ ﺍﳌﻬﻤﺔ ﺹ‪٣٢٥‬‬
‫ﻭﻗﺎﻝ ﺍﻟﺼﺪﻭﻕ ﺍﺑﻦ ﺑﺎﺑﻮﻳﻪ ﺍﻟﻘﻤﻲ‪) :‬ﺍﻋﺘﻘﺎﺩﻧﺎ ﻓﻴﻤﻦ ﺟﺤﺪ ﺇﻣﺎﻣﺔ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻋﻠـﻲ ﺑـﻦ ﺃﰊ ﻃﺎﻟـﺐ‬
‫ﻭﺍﻷﺋﻤﺔ ﻣﻦ ﺑﻌﺪﻩ ﺃﻧﻪ ﻛﻤﻦ ﺟﺤﺪ ﻧﺒﻮﺓ ﲨﻴﻊ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﻭﺍﻋﺘﻘﺎﺩﻧﺎ ﻓﻴﻤﻦ ﺃﻗﺮ‪ ‬ﺑﺄﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻭﺃﻧﻜﺮ ﻭﺍﺣﺪ‪‬ﺍ‬
‫ﻣﻦ ﺑﻌﺪﻩ ﻣﻦ ﺍﻷﺋﻤﺔ ﺃﻧﻪ ﲟﱰﻟﺔ ﻣﻦ ﺃﻗﺮ ﲜﻤﻴﻊ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﻭﺃﻧﻜﺮ ﻧﺒـﻮﺓ ﻧﺒﻴﻨـﺎ ﳏﻤـﺪ(ﺍﻩ )ﺭﺳـﺎﻟﺘﻪ ﰲ‬
‫ﺍﻻﻋﺘﻘﺎﺩﺍﺕ ﺹ‪(١٠٣‬‬
‫ﻭﻗﺎﻝ ﺍﳌﻔﻴﺪ‪ ) :‬ﺍﺗﻔﻘﺖ ﺍﻹﻣﺎﻣﻴﺔ ﻋﻠﻰ ﺃﻥﹼ ﻣﻦ ﺃﻧﻜﺮ ﺇﻣﺎﻣﺔ ﺃﺣﺪ‪ ‬ﻣﻦ ﺍﻷﺋﻤ‪‬ﺔ ﻭﺟﺤﺪ ﻣﺎ ﺃﻭﺟﺒﻪ ﺍﷲ ﺗﻌـﺎﱃ‬
‫ﻣﻦ ﻓﺮﺽ ﺍﻟﻄﺎﻋﺔ‪ ،‬ﻓﻬﻮ ﻛﺎﻓﺮ ﺿﺎﻝ ﻣﺴﺘﺤﻖ ﻟﻠﺨﻠﻮﺩ ﰲ ﺍﻟﻨﺎﺭ(ﺍﻩ )ﲝﺎﺭ ﺍﻷﻧﻮﺍﺭ ﻟﻠﻤﺠﻠﺴﻲ‪(٣٩٠/٢٣‬‬
‫ﻭﰲ ﻭﺳﺎﺋﻞ ﺍﻟﺸﻴﻌﺔ ‪ ٤٦٣/١٨‬ﻭﲝﺎﺭ ﺍﻷﻧﻮﺍﺭ ‪ ٢٣١/٢٧‬ﻭﻋﻠﻞ ﺍﻟﺸﺮﺍﺋﻊ ﻻﺑﻦ ﺑﺎﺑﻮﻳﻪ ﺹ‪) :٢٠٠‬ﻋﻦ ﺩﺍﻭﺩ‬
‫ﺑﻦ ﻓﺮﻗﺪ ﻗﺎﻝ‪ :‬ﻗﻠﺖ ﻷﰊ ﻋﺒﺪ ﺍﷲ‪ :‬ﻣﺎ ﺗﻘﻮﻝ ﰲ ﻗﺘﻞ ﺍﻟﻨﺎﺻﺐ؟ ﻓﻘﺎﻝ‪ :‬ﺣﻼﻝ ﺍﻟﺪﻡ‪ ،‬ﻭﻟﻜﲏ ﺃﺗﻘﻲ ﻋﻠﻴﻚ‪،‬‬
‫ﻓﺈﻥ ﻗﺪﺭﺕ ﺃﻥ ﺗﻘﻠﺐ ﻋﻠﻴﻪ ﺣﺎﺋﻄﺎﹰ ﺃﻭ ﺗﻐﺮﻗﻪ ﰲ ﻣﺎﺀ ﻟﻜﻴﻼ ﻳﺸﻬﺪ ﻋﻠﻴﻚ ﻓﺎﻓﻌﻞ(ﺍﻩ‬
‫ﻗﺎﻝ ﺻﺤﺎﺏ ﺭﻓﻊ ﺍﻻﻟﺘﺒﺎﺱ ﺹ‪) :٤٧‬ﺍﻟﻈﺎﻫﺮ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻨﺎﺻﺐ ﰲ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ –ﺑﺪﻻﻟﺔ ﻏﲑﻫـﺎ–‬
‫ﺍﻟﺸﺎﰎ ﻭﺍﻟﺴﺎﺏ ﺃﻭ ﺍﳌﻌﻴﺐ ﻭﺍﳌﺼﺮﺡ ﺑﺎﻟﻌﺪﺍﻭﺓ ﻭﻟﻮ ﻣﻦ ﻏﲑ ﻫﺬﺍ ﺍﻟﻮﺟﻪ‪ ،‬ﻓﻼ ﻳﺪﺧﻞ ﻓﻴﻪ ﻣﻄﻠﻖ ﻣﻦ ﻗﺪﻡ‬
‫ﻏﲑﻫﻢ ﻋﻠﻴﻬﻢ ﻣﻊ ﻋﺪﻡ ﺇﻇﻬﺎﺭ ﺍﻟﱪﺍﺀﺓ ﻣﻨﻬﻢ ﻓﻀﻼ ﻋﻦ ﺍﻧﺘﺤﺎﻝ ﻣﻮﺩ‪‬ﻢ ﻭﻭﻻﺋﻬـﻢ(ﺍﻩ ﻭﺍﻧﻈـﺮ ﺍﻟﻨﺼـﺐ‬
‫ﻭﺍﻟﻨﻮﺍﺻﺐ ﶈﺴﻦ ﺍﳌﻌﻠﻢ‬
‫ﻭﱂ ﻳﻘﺘﺼﺮ ﺍﻹﻣﺎﻣﻴﺔ ﰲ ﺫﻟﻚ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺑﻞ ﺣﱴ ﺍﻟﺰﻳﺪﻳﺔ ﻭﻏﲑﻫﺎ ﻣﻦ ﻓﺮﻕ ﺍﻟﺸﻴﻌﺔ ﱂ ﺗﺴﻠﻢ ﻣﻦ ﺫﻟﻚ‬
‫ﻭﻗﺪ ﻧﺎﳍﻢ ﻣﻦ ﺫﻟﻚ ﻧﺼﻴﺐ ﻭﺍﻓﺮ ﻣﻊ ﺃ‪‬ﻢ ﻣﻦ ﺍﻟﺸﻴﻌﺔ ﻗﺎﻝ ﺍ‪‬ﻠﺴﻲ ﰲ ﲝﺎﺭ ﺍﻷﻧـﻮﺍﺭ ‪) :٣٤/٣٧‬ﻛﺘـﺐ‬
‫ﺃﺧﺒﺎﺭﻧﺎ ﻣﺸﺤﻮﻧﺔ ﺑﺎﻷﺧﺒﺎﺭ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﻛﻔﺮ ﺍﻟﺰﻳﺪﻳﺔ ﻭﺃﻣﺜﺎﳍﻢ ﻣﻦ ﺍﻟﻔﻄﺤﻴﺔ ﻭﺍﻟﻮﺍﻗﻔﺔ ﻭﻏﲑﻫﻢ ﻣﻦ ﺍﻟﻔﺮﻕ‬
‫ﺍﳌﻀﻠﺔ ﺍﳌﺒﺘﺪﻋﺔ‪ ،‬ﻭﺳﻴﺄﰐ ﺍﻟﺮﺩ ﻋﻠﻴﻬﻢ ﰲ ﺃﺑﻮﺍﺏ ﺃﺣﻮﺍﻝ ﺍﻷﺋﻤﺔ ﻭﻋﺼﻤﺘﻬﻢ‪ ،‬ﻭﺳﺎﺋﺮ ﺻﻔﺎ‪‬ﻢ ﻛﺎﻓﻴﺔ ﰲ ﺍﻟﺮﺩ‬
‫ﻋﻠﻴﻬﻢ ﻭﺇﺑﻄﺎﻝ ﻣﺬﺍﻫﺒﻬﻢ ﺍﻟﺴﺨﻴﻔﺔ ﺍﻟﻀﻌﻴﻔﺔ(ﺍﻩ‬
‫ﻭﰲ ﺍﻟﻜﺎﰲ ﻟﻠﻜﻠﻴﲏ ‪) :٢٣٥/٨‬ﻋﻦ ﺍﺑﻦ ﺍﳌﻐﲑﺓ ﻗﺎﻝ‪ :‬ﻗﻠﺖ ﻷﰊ ﺍﳊﺴﻦ ﻋﻠﻴﻪ ﺍﻟﺴـﻼﻡ‪ :‬ﺇﻥ ﱄ ﺟـﺎﺭﻳﻦ‬
‫ﺃﺣﺪﳘﺎ ﻧﺎﺻﺐ ﻭﺍﻵﺧﺮ ﺯﻳﺪﻱ ﻭﻻ ﺑﺪ ﻣﻦ ﻣﻌﺎﺷﺮﳘﺎ ﻓﻤﻦ ﺃﻋﺎﺷﺮ؟ ﻓﻘﺎﻝ‪ :‬ﳘﺎ ﺳﻴﺎﻥ ﻣﻦ ﻛﺬﺏ ﺑﺂﻳﺔ ﻣﻦ‬
‫ﺍﻟﻘﺮﺁﻥ ﻓﻘﺪ ﻧﺒﺬ ﺍﻹﺳﻼﻡ ﻣﻦ ﻭﺭﺍﺀ ﻇﻬﺮﻩ ﻭﻫﻮ ﺍﳌﻜﺬﺏ ﲜﻤﻴﻊ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﲔ ﻭﻗﺎﻝ‪ :‬ﺇﻥ‬
‫ﻫﺬﺍ ﻧﺼﺐ ﻟﻚ ﻭﻫﺬﺍ ﺍﻟﺰﻳﺪﻱ ﻧﺼﺐ ﻟﻨﺎ(ﺍﻩ‬

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 ‫ﻣﻦ ھﻮ اﻟﻨﺎﺻﺒﻲ ﻋﻨﺪ اﻹﻣﺎﻣﯿﺔ ؟‬
‫ﺍﻟﻨﺎﺻﱯ ﻋﻨﺪﻫﻢ ﻫﻮ ﻏﲑ ﺍﻹﻣﺎﻣﻲ‪ ،‬ﻟﻜﻦ ﳍﻢ ﰲ ﻛﻴﻔﻴﺔ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻌﻪ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﰲ ﻣﺼﲑﻩ ﰲ ﺍﻵﺧـﺮﺓ‬
‫ﺃﻗﻮﺍﻝ‪:‬‬
‫‪ -‬ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﺍﻟﻨﺎﺻﱯ ﺻﻨﻔﺎﻥ‪ :‬ﺍﻟﺼﻨﻒ ﺍﻷﻭﻝ‪ :‬ﻧﺎﺻﱯ ﻛـﺎﻓﺮ ﳐﻠـﺪ ﰲ ﺍﻟﻨـﺎﺭ‬
‫ﻭﻳﻌﺎﻣﻞ ﰲ ﺍﻟﺪﻧﻴﺎ ﻣﻌﺎﻣﻠﺔ ﺍﻟﻜﺎﻓﺮ ﻓﻬﻮ ﳒﺲ ﻭﺣﻼﻝ ﺍﻟﺪﻡ‪...‬ﺇﱁ ﻭﻫﻮ ﺍ‪‬ﺎﻫﺮ ﺑﺎﻟﻌـﺪﺍﻭﺓ‬
‫ﻵﻝ ﺍﻟﺒﻴﺖ ﻭﻫﻮ ﺍﳌﻘﺼﻮﺩ ﻋﻨﺪﻫﻢ ﺑﺎﻟﺮﻭﺍﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ ﻋﻦ ﺍﻹﻣﺎﻡ ﺍﻟﺼـﺎﺩﻕ‪ .‬ﻭﺍﻟﺼـﻨﻒ‬
‫ﺍﻟﺜﺎﱐ‪ :‬ﻧﺎﺻﱯ ﻛﺎﻓﺮ ﳐﻠﺪ ﰲ ﺍﻟﻨﺎﺭ ﻟﻜﻨﻪ ﻳﻌﺎﻣﻞ ﰲ ﺍﻟﺪﻧﻴﺎ ﻣﻌﺎﻣﻠﺔ ﺍﳌﺴﻠﻢ ﻓﻴﺼﻠﻰ ﻋﻠﻴـﻪ‬
‫ﻭﺧﻠﻔﻪ ﻭﻫﻮ ﻃﺎﻫﺮ‪...‬ﺇﱁ ﻭﻫﻮ ﻛﻞ ﻣﻦ ﱂ ﻳﻜﻦ ﺍﺛﲏ ﻋﺸﺮﻳﺎ ﻣﻦ ﻏﲑ ﺍﻟﺼـﻨﻒ ﺍﻷﻭﻝ‪،‬‬
‫ﻭﻫﻮ ﺍﳌﻘﺼﻮﺩ ﻋﻨﺪﻫﻢ ﺑﺎﻟﺮﻭﺍﻳﺎﺕ ﺍﻵﺗﻴﺔ ﰲ ﺃﻧﻪ ﻳﺰﺍﺭ ﻭﻳﺼﻠﻰ ﻋﻠﻴﻪ ﻭﺧﻠﻔﻪ‬
‫‪ -‬ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ‪ :‬ﻭﻫﻮ ﻗﻮﻝ ﻣﻦ ﺗﺸﺪﺩ ﻣﻨﻬﻢ ﻓﺠﻌﻞ ﻛﻞ ﻧﺎﺻﱯ ﻛﺎﻓﺮﺍ ﻳﻌﺎﻣﻞ ﰲ ﺍﻟﺪﻧﻴﺎ‬
‫ﻣﻌﺎﻣﻠﺔ ﺍﻟﻜﺎﻓﺮ ﻭﻟﻮ ﱂ ﻳﻜﻦ ﳎﺎﻫﺮﺍ ﺑﺎﻟﻌﺪﺍﻭﺓ‬
‫‪ -‬ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻥ ﻣﻌﺎﻣﻠﺔ ﺍﻟﻨﺎﺻﱯ ﻛﻤﻌﺎﻣﻠﺔ ﺍﻟﻜﺎﻓﺮ ﻣﻘﺼﻮﺭﺓ ﻋﻠﻰ ﻋﻠﻤﺎﺀ ﺍﻟﻨﻮﺍﺻﺐ!!‬
‫ﺩﻭﻥ ﺍﳌﻘﻠﺪﻳﻦ ﻭﺍﻟﻌﻮﺍﻡ ﺃﻭ ﲟﻌﲎ ﺁﺧﺮ )ﺩﻭﻥ ﺍﳌﺴﺘﻀﻌﻔﲔ( ﻭﰲ ﺃﺻﻮﻝ ﺍﻟﻜﺎﰲ ﺹ‪٥٣٧‬‬
‫ﰲ ﺗﻔﺴﲑ ﺍﳌﺴﺘﻀﻌﻔﲔ ﻋﻦ ﺍﻹﻣﺎﻡ ﺍﻟﻜﺎﻇﻢ‪ :‬ﻫﻢ ) ﻣﻦ ﱂ ﺗﺮﻓﻊ ﺇﻟﻴﻪ ﺣﺠﺔ‪ ،‬ﻭﱂ ﻳﻌﺮﻑ‬
‫ﺍﻻﺧﺘﻼﻑ‪ ،‬ﻓﺈﺫﺍ ﻋﺮﻑ ﺍﻻﺧﺘﻼﻑ ﻓﻠﻴﺲ ﲟﺴﺘﻀﻌﻒ(ﺍﻩ ﻭﰲ ﺷﺮﺍﺋﻊ ﺍﻹﺳﻼﻡ‬
‫)‪ (٥٢٤/٢‬ﻋﺮﻑ ﺍﳊﻠﻲ ﺍﳌﺴﺘﻀﻌﻒ ﺑﺄﻧﻪ‪) :‬ﺍﻟﺬﻱ ﻻ ﻳﻌﺮﻑ ﺑﻌﻨﺎﺩ(ﺍﻩ‪ .‬ﻭﻗﺎﻝ ﺍﳌﺮﺟﻊ‬
‫ﳏﻤﺪ ﺍﻟﺸﲑﺍﺯﻱ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻌﻘﺎﺋﺪ ﺹ‪) :٣٧٥‬ﻻ ﻓﺎﺋﺪﺓ ﰲ ﺇﺳﻼﻡ ﺑﺪﻭﻥ ﺍﻹﳝﺎﻥ‪ ،‬ﰲ‬
‫ﺍﻵﺧﺮﺓ ﺇﺫﺍ ﻛﺎﻥ ﻋﻦ ﻋﻤﺪ‪ ،‬ﻭﺭﲟﺎ ﻧﻔﻊ ﺇﺫﺍ ﱂ ﻳﻜﻦ ﻋﻦ ﻋﻤﺪ ﺑﺄﻥ ﻛﺎﻥ ﺟﺎﻫﻼ‬
‫ﺑﺎﻹﳝﺎﻥ‪ ،‬ﻓﺎﳌﺴﻠﻢ ﻏﲑ ﺍﳌﺆﻣﻦ ﺍﻟﻘﺎﺻﺮ ﳝﺘﺤﻦ ﰲ ﺍﻵﺧﺮﺓ!(ﺍﻩ‬
‫‪ -‬ﺍﻟﻘﻮﻝ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺃﻥ ﻛﻞ ﻧﺎﺻﱯ ﻛﺎﻓﺮ ﳐﻠﺪ ﰲ ﺍﻟﻨﺎﺭ ﻟﻜﻨﻪ ﻳﻌﺎﻣﻞ ﰲ ﺍﻟﺪﻧﻴﺎ ﻣﻌﺎﻣﻠﺔ ﺍﳌﺴﻠﻢ‬
‫ﻭﻟﻮ ﻛﺎﻥ ﳎﻬﺎﺭﺍ ﺑﺎﻟﻌﺪﺍﻭﺓ!‬

‫ﻭﺍﻵﻥ ﺇﻟﻴﻚ ﻃﺎﺋﻔﺔ ﻣﻦ ﺃﻗﻮﻻ ﺍﻹﻣﺎﻣﻴﺔ ﰲ ﺫﻟﻚ‪:‬‬

‫ﻗﺎﻝ ﺍﻟﻄﻮﺳﻲ‪) :‬ﻇﺎﻫﺮ ﻣﺬﻫﺐ ﺍﻹﻣﺎﻣﻴﺔ ﺃﻥ ﺍﳋﺎﺭﺝ ﻋﻦ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺍﳌﻘﺎﺗﻞ ﻟﻪ ﻛـﺎﻓﺮ‬
‫ﺑﺪﻟﻴﻞ ﺇﲨﺎﻉ ﺍﻟﻔﺮﻗﺔ ﺍﶈﻘﺔ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻭﺇﲨﺎﻋﻬﻢ ﺣﺠﺔ ﻟﻜﻮﻥ ﺍﳌﻌﺼﻮﻡ ﺍﻟﺬﻱ ﻻ ﳚﻮﺯ ﻋﻠﻴـﻪ ﺍﳋﻄـﺄ‬
‫ﻓﻴﻬﻢ!!‪...‬‬
‫ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﻟﻮ ﻛﺎﻥ ﺫﻟﻚ ﻛﻔﺮﺍ ﻷﺟﺮﻯ ﻋﻠﻴﻬﻢ ﺃﺣﻜﺎﻡ ﺍﻟﻜﻔﺮ ﻣﻦ ﻣﻨﻊ ﺍﳌﻮﺍﺭﺛﺔ ﻭﺍﳌﺪﺍﻓﻨﺔ ﻭﺍﻟﺼﻼﺓ ﻋﻠـﻴﻬﻢ‬
‫ﻭﺃﺧﺬ ﺍﻟﻐﻨﻴﻤﺔ‪ ...‬ﻭﺍﳌﻌﻠﻮﻡ ﺃﻧﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﱂ ﳚﺮ ﺫﻟﻚ ﻋﻠﻴﻬﻢ ﻓﻜﻴﻒ ﻳﻜﻮﻥ ﻛﻔﺮﺍ؟‬

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 ‫ﻗﻠﻨﺎ‪ :‬ﺃﺣﻜﺎﻡ ﺍﻟﻜﻔﺮ ﳐﺘﻠﻔﺔ ﻛﺤﻜﻢ ﺍﳊﺮﰊ ﻭﺍﳌﻌﺎﻫﺪ ﻭﺍﻟﺬﻣﻲ ﻭﺍﻟﻮﺛﲏ‪ ،‬ﻓﻤﻨﻬﻢ ﻣﻦ ﺗﻘﺒﻞ ﻣﻨـﻬﻢ ﺍﳉﺰﻳـﺔ‪،‬‬
‫ﻭﻣﻨﻬﻢ ﻣﻦ ﻻ ﺗﻘﺒﻞ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﻨﺎﻛﺢ ﻭﺗﺆﻛﻞ ﺫﺑﻴﺤﺘﻪ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻻ ﺗﺆﻛﻞ ﻋﻨﺪ ﺍﳌﺨﺎﻟﻒ‪ ،‬ﻭﻻ ﳝﺘﻨـﻊ‬
‫ﺃﻥ ﻣﻦ ﻳﻜﻮﻥ ﻣﺘﻈﺎﻫﺮﺍ ﺑﺎﻟﺸﻬﺎﺩﺗﲔ ﺣﻜﻤﻪ ﳐﺎﻟﻒ ﻷﺣﻜﺎﻡ ﺍﻟﻜﻔﺎﺭ ﻛﻤﺎ ﺗﻘﻮﻝ ﺍﳌﻌﺘﺰﻟـﺔ ﰲ ﺍﳌﺸـﺒﻬﺔ‬
‫ﻭﺍ‪‬ﱪﺓ ﻭﻏﲑﻫﻢ ﻣﻦ ﺍﻟﻔﺮﻕ ﺍﻟﺬﻳﻦ ﳛﻜﻤﻮﻥ ﺑﻜﻔﺮﻫﻢ ﻭﺇﻥ ﱂ ﲡﺮ ﻫﺬﻩ ﺍﻷﺣﻜﺎﻡ ﻋﻠﻴﻬﻢ(ﺍﻩ ﺍﻻﻗﺘﺼﺎﺩ ﻓﻴﻤﺎ‬
‫ﻳﺘﻌﻠﻖ ﺑﺎﻻﻋﺘﻘﺎﺩ ﺹ‪٣٥٨‬‬
‫ﻭﻗﺎﻝ ﺍﳋﻮﺋﻲ‪) :‬ﻓﺎﻟﺼﺤﻴﺢ ﺍﳊﻜﻢ ﺑﻄﻬﺎﺭﺓ ﲨﻴﻊ ﺍﳌﺨﺎﻟﻔﲔ ﻟﻠﺸﻴﻌﺔ ﺍﻹﺛﲏ ﻋﺸﺮﻳﺔ ﻭﺇﺳﻼﻣﻬﻢ ﻇﺎﻫﺮﺍ ﺑـﻼ‬
‫ﻓﺮﻕ ﰲ ﺫﻟﻚ ﺑﲔ ﺃﻫﻞ ﺍﳋﻼﻑ ﻭﺑﲔ ﻏﲑﻫﻢ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﲨﻴﻌﻬﻢ ﰲ ﺍﳊﻘﻴﻘﺔ ﻛـﺎﻓﺮﻳﻦ ﻭﻫـﻢ ﺍﻟـﺬﻳﻦ‬
‫ﲰﻴﻨﺎﻫﻢ ﲟﺴﻢ ﺍﻟﺪﻧﻴﺎ ﻭﻛﺎﻓﺮ ﺍﻵﺧﺮﺓ(ﺍﻩ ﺷﺮﺡ ﺍﻟﻌﺮﻭﺓ ﺍﻟﻮﺛﻘﻰ ‪٨٧/٢‬‬
‫ﻭﲡﺪ ﳓﻮ ﻗﻮﻝ ﺍﳋﻮﺋﻲ ﰲ ﻛﺜﲑ ﻣﻦ ﻛﺘﺐ ﺍﻹﻣﺎﻣﻴﺔ ﻭﺍﻧﻈﺮ ﲝﺎﺭ ﺍﻷﻧﻮﺍﺭ ﻟﻠﻤﺠﻠﺴﻲ ‪ ،٣٦٦/٨‬ﻓﻬﺬﺍ ﺍﻟﻜﻼﻡ‬
‫ﻇﺎﻫﺮﻩ ﺗﻜﻔﲑ ﻣﻦ ﻋﺪﺍ ﺍﻹﻣﺎﻣﻴﺔ ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﻳﻌﺎﻣﻠﻮﻥ ﰲ ﺍﻟﺪﻧﻴﺎ ﻣﻌﺎﻣﻠﺔ ﺍﳌﺴﻠﻢ‬
‫ﻭﻗﺎﻝ ﺻﺎﺣﺐ ﺭﻓﻊ ﺍﻻﻟﺘﺒﺎﺱ ﰲ ﺃﺣﻜﺎﻡ ﺍﻟﻨﺎﺱ ﺹ‪) : ٣‬ﻭﺍﳌﺸﻬﻮﺭ ﺍﳌﻌﺮﻭﻑ ﺑﲔ ﻓﻘﻬﺎﺋﻨـﺎ ﻣـﻦ ﻣﻌـﲎ‬
‫ﺍﻟﻨﺎﺻﺐ ﻫﻮ ﺍﳌﺘﻈﺎﻫﺮ ﺑﻌﺪﺍﻭﺓ ﻋﻠﻲ ﻭﻛﺬﺍ ﺳﺎﺋﺮ ﺃﻫﻞ ﺍﻟﺒﻴﺖ‪ ،‬ﻭﺷﻴﺦ ﺍﻟﻄﺎﺋﻔـﺔ ﺍﶈﻘـﺔ ﰲ ﺍﻟﺘﻬـﺬﻳﺐ‬
‫ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ‪-‬ﺑﻌﺪﻣﺎ ﺫﻛﺮ ﻧﺒﺬﺍ ﻣﻦ ﺍﻷﺧﺒﺎﺭ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﻟﻨﻬﻲ ﻋﻦ ﻣﻨﺎﻛﺤﺔ ﺍﻟﻨﺼﺎﺏ ﻭﺃﻭﺭﺩ ﺭﻭﺍﻳﺔ ﺗﺘﻀﻤﻦ‬
‫ﺍﻻﻛﺘﻔﺎﺀ ﺑﺈﻇﻬﺎﺭ ﺍﻹﺳﻼﻡ‪ -‬ﺩﻓﻊ ﺍﳌﻨﺎﻓﺎﺓ ﺑﺄﻥ‪ :‬ﻣﻦ ﻇﻬﺮ ﻣﻨﻪ ﺍﻟﻌﺪﺍﻭﺓ ﻭﺍﻟﻨﺼﺐ ﻷﻫﻞ ﺍﻟﺒﻴﺖ ﻻ ﻳﻜﻮﻥ ﻗﺪ‬
‫ﺃﻇﻬﺮ ﺍﻹﺳﻼﻡ ﺑﻞ ﻳﻜﻮﻥ ﻏﺎﻳﺔ ﰲ ﺇﻇﻬﺎﺭ ﺍﻟﻜﻔﺮ‪ ،‬ﻭﻫﺬﺍ ﺍﳌﻌﲎ ﻫﻮ ﺍﻟﻈﺎﻫﺮ ﻣﻨﻪ ﺃﻳﻀﺎ ﰲ ﺍﻟـﺬﺑﺎﺋﺢ ﻣـﻦ‬
‫ﺍﻟﺘﻬﺬﻳﺐ‬
‫ﻭﻛﺬﺍ ﻣﻦ ﺍﻟﺸﻴﺦ ﺛﻘﺔ ﺍﻹﺳﻼﻡ ﰲ ﺍﻟﻜﺎﰲ ﺣﻴﺚ ﻓﺼﻞ ﰲ ﻛﺘﺎﺏ ﺍﳉﻨﺎﺋﺰ ﺑﲔ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﻣﻦ ﻻ ﻳﻌﺮﻑ‬
‫ﻭﺑﲔ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﻨﺎﺻﺐ ﻭﻛﺬﺍ ﺃﺗﻰ ﰲ ﻛﺘﺎﺏ ﺍﻟﻨﻜﺎﺡ ﺑﻌﻨﻮﺍﻥ‪ :‬ﺑﺎﺏ ﻧﻜﺎﺡ ﺍﻟﻨﺼﺎﺏ ﻭﺍﻟﺸـﻜﺎﻙ ﰒ‬
‫ﺫﻛﺮ ﻟﻜﻞ ﻣﺎ ﻳﺪﻝ ﻋﻠﻴﻪ‬
‫ﻭﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﰲ ﺍﻟﺘﺬﻛﺮﺓ‪ :‬ﺍﻟﻨﺎﺻﺐ ﻫﻮ ﺍﳌﻌﻠﻦ ﺑﻌﺪﺍﻭﺓ ﺃﻫﻞ ﺍﻟﺒﻴﺖ ﻭﺳﺐ ﺍﻷﺋﻤﺔ‪ ،‬ﻭﻗـﺎﻝ ﰲ ﻣﻮﺿـﻊ‬
‫ﺁﺧﺮ‪ :‬ﻫﻮ ﻣﻦ ﻳﻈﻬﺮ ﺑﻐﺾ ﺃﺣﺪ ﻣﻦ ﺍﻷﺋﻤﺔ‪...‬‬
‫ﻭﰲ ﺑﻌﺾ ﺍﻷﺧﺒﺎﺭ ﺃﻥ ﻛﻞ ﻣﻦ ﻗﺪﻡ ﺍﳉﺒﺖ ﻭﺍﻟﻄﺎﻏﻮﺕ!!! ﻓﻬﻮ ﻧﺎﺻﺐ‪ ،‬ﻭﺍﺧﺘﺎﺭﻩ ﺑﻌﺾ ﺍﻷﺻﺤﺎﺏ‪ ،‬ﺇﺫ‬
‫ﻻ ﻋﺪﺍﻭﺓ ﺃﻋﻈﻢ ﳑﻦ ﻗﺪﻡ ﺍﳌﻨﺤﻂ ﻋﻦ ﻣﺮﺍﺗﺐ ﺍﻟﻜﻤﺎﻝ‪ ،‬ﻭﻓﻀﻞ ﺍﳌﻨﺨﺮﻁ ﰲ ﺳﻠﻚ ﺍﻷﻏﺒﻴﺎﺀ ﻭﺍﳉﻬـﺎﻝ!!!‬
‫ﻋﻠﻰ ﻣﻦ ﺗﺴﻨﻢ ﺃﻭﺝ ﺍﻹﺟﻼﻝ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺻﺎﺣﺐ ﺭﻓﻊ ﺍﻻﻟﺘﺒﺎﺱ ﺹ‪) :١٣٥‬ﺛﺒﺖ ﻋﺪﻡ ﺟﻮﺍﺯ ﻏﺴﻞ ﺍﻟﻜﻔﺎﺭ ﻭﻻ ﺗﻜﻔﻴﻨﻬﻢ ﻭﻻ ﺍﻟﺼﻼﺓ ﻋﻠﻴﻬﻢ‬
‫ﺑﻨﺺ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﺍﻻﺗﻔﺎﻕ ﺳﻮﺍﺀ ﻛﺎﻧﻮﺍ ﻣﻦ ﺃﻫﻞ ﺍﻟﺬﻣﺔ ﺃﻭ ﻣﻦ ﺳﺎﺋﺮ ﺍﻟﻜﻔﺎﺭ‪ ،‬ﻭﺃﹸﳊﻖ ‪‬ـﻢ ﺍﻟﺒﻐـﺎﺓ‬
‫ﻭﺍﻟﻐﻼﺓ ﻭﺍﳌﺮﺗﺪ ﻭﺍﻟﻨﺼﺎﺏ ﺍﳌﻌﻠﻨﻮﻥ ﺑﺎﻟﻌﺪﺍﻭﺓ( ﺍﻩ‬

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 ‫ﻭﻗﺎﻝ ﺍﻟﺸﻬﻴﺪ ﺍﻟﺜﺎﱐ ﰲ ﺍﻟﺮﻭﺽ‪) :‬ﺍﻟﻨﺎﺻﺐ ﻣﻦ ﻧﺼﺐ ﺍﻟﻌﺪﺍﻭﺓ ﻷﻫﻞ ﺍﻟﺒﻴـﺖ ﺃﻭ ﻷﺣـﺪﻫﻢ ﻭﺃﻇﻬـﺮ‬
‫ﺍﻟﺒﻐﻀﺎﺀ ﳍﻢ ﺻﺮﳛﺎ ﺃﻭ ﻟﺰﻭﻣﺎ ﻛﻜﺮﺍﻫﺔ ﺫﻛﺮﻫﻢ ﻭﻧﺸﺮ ﻓﻀﺎﺋﻠﻬﻢ ﻭﺍﻹﻋﺮﺍﺽ ﻋﻦ ﻣﻨﺎﻗﺒـﻬﻢ ﻭﺍﻟﻌـﺪﺍﻭﺓ‬
‫ﶈﺒﻴﻬﻢ ﺑﺴﺒﺐ ﳏﺒﺘﻬﻢ(ﺍﻩ ﺍﳊﺪﺍﺋﻖ ‪١٧٧/٥‬‬
‫ﻭﻗﺎﻝ ﺍﻟﺸﻬﻴﺪ ﰲ ﻣﺒﺤﺚ ﻧﻜﺎﺡ ﺍﻟﻨﺎﺻﺐ ﻣﻦ ﺍﳌﺴﺎﻟﻚ‪ ) :‬ﺍﻋﻠﻢ ﺃﻧﻪ ﻻ ﻳﺸﺘﺮﻁ ﰲ ﺍﳌﻨﻊ ﻣـﻦ ﺍﻟﻨﺎﺻـﺐ‬
‫ﺇﻋﻼﻧﻪ ﺑﺎﻟﻌﺪﺍﻭﺓ ﺑﻞ ﻣﱴ ﻋﺮﻑ ﺍﻟﺒﻐﺾ ﻷﻫﻞ ﺍﻟﺒﻴﺖ ﻓﻬﻮ ﻧﺎﺻﱯ ﻭﺇﻥ ﱂ ﻳﻌﻠﻦ ﺑﻪ(ﺍﻩ ﺭﻓﻊ ﺍﻻﻟﺘﺒﺎﺱ ﺹ‪٣‬‬
‫ﻗﺎﻝ ﺍﳌﻔﻴﺪ ﰲ ﺍﳌﻘﻨﻌﺔ ﺹ‪) :٥٧٩‬ﺍﻟﻨﺎﺻﺒﺔ ﻋﻠﻰ ﺿﺮﺑﲔ‪ :‬ﺃﺣﺪﳘﺎ‪ :‬ﲢﻞ ﺫﺑﻴﺤﺘﻪ‪ ،‬ﻭﺍﻵﺧﺮ‪ :‬ﲢﺮﻡ‪ ،‬ﻓﺎﻟﺬﻱ‬
‫ﲢﻞ ﺫﺑﺎﺋﺤﻬﻢ ﻣﻨﻬﻢ ﻫﻢ ﺍﳌﻌﺘﻘﺪﻭﻥ ﳌﻮﺩﺓ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻭﺫﺭﻳﺘﻪ ﺍﻷﺑﺮﺍﺭ ﻭﺇﻥ ﺟﻬﻠﻮﺍ ﻛﺜﲑﺍ ﻣﻦ ﺣﻘـﻮﻗﻬﻢ‬
‫ﻋﻠﻰ ﺍﻵﺛﺎﺭ‬
‫ﻭﺍﻟﺬﻳﻦ ﲢﺮﻡ ﺫﺑﺎﺋﺤﻬﻢ ﻫﻢ ﺍﳋﻮﺍﺭﺝ ﻭﻣﻦ ﺿﺎﺭﻋﻬﻢ ﰲ ﻋﺪﺍﻭﺓ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻭﻋﺘﺮﺗﻪ ﺍﻷﻃﻬﺎﺭ‪ ،‬ﻷ‪‬ـﻢ‬
‫ﺑﺬﻟﻚ ﻻﺣﻘﻮﻥ ﲟﻦ ﲰﻴﻨﺎﻫﻢ ﻣﻦ ﺍﻟﻜﻔﺎﺭ ﰲ ﲢﺮﱘ ﺫﺑﺎﺋﺤﻬﻢ ﻷ‪‬ﻢ ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﻳﺮﻭﻥ ﺍﻟﺘﺴﻤﻴﺔ ﻋﻠﻰ ﺍﻟﺬﻛﺎﺓ‬
‫ﻓﺈ‪‬ﻢ ﲝﻜﻢ ﺃﻫﻞ ﺍﻻﺭﺗﺪﺍﺩ ﻋﻦ ﺍﻹﺳﻼﻡ( ﺍﻩ ﻭﺍﻧﻈﺮ ﻛﺘﺎﺏ ﺍﻟﻨﺼﺐ ﻭﺍﻟﻨﻮﺍﺻﺐ ﶈﺴﻦ ﺍﳌﻌﻠﻢ‬
‫ﻭﰲ ﺍﻷﻧﻮﺍﺭ ﺍﻟﻨﻌﻤﺎﻧﻴﺔ ﻟﻠﺠﺰﺍﺋﺮﻱ ‪ ) :٣٠٦/٢‬ﻭﺃﻣﺎ ﺍﻟﻨﺎﺻﱯ ﻭﺃﺣﻮﺍﻟﻪ ﻭﺃﺣﻜﺎﻣﻪ ﻓﻬﻮ ﳑﺎ ﻳﺘﻢ ﺑﺒﻴﺎﻥ ﺃﻣﺮﻳﻦ‪:‬‬
‫ﺍﻷﻭﻝ‪ :‬ﰲ ﺑﻴﺎﻥ ﻣﻌﲎ ﺍﻟﻨﺎﺻﱯ ‪-‬ﺍﻟﺬﻱ ﻭﺭﺩ ﰲ ﺍﻷﺧﺒﺎﺭ ﺃﻧﻪ ﳒﺲ ﻭﺃﻧﻪ ﺷﺮ ﻣﻦ ﺍﻟﻴﻬـﻮﺩﻱ ﻭﺍﻟﻨﺼـﺮﺍﱐ‬
‫ﻭﺍ‪‬ﻮﺳﻲ ﻭﺃﻧﻪ ﻛﺎﻓﺮ ﳒﺲ ﺑﺈﲨﺎﻉ ﻋﻠﻤﺎﺀ ﺍﻟﺸﻴﻌﺔ ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻬﻢ –ﻓﺎﻟـﺬﻱ ﺫﻫـﺐ ﺇﻟﻴـﻪ ﺃﻛﺜـﺮ‬
‫ﺍﻷﺻﺤﺎﺏ ﻫﻮ‪ :‬ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﻪ ﻣﻦ ﻧﺼﺐ ﺍﻟﻌﺪﺍﻭﺓ ﻵﻝ ﺑﻴﺖ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺗﻈﺎﻫﺮ ﺑﺒﻐﻀﻬﻢ‬
‫ﻛﻤﺎ ﻫﻮ ﺍﳌﻮﺟﻮﺩ ﰲ ﺍﳋﻮﺍﺭﺝ ﻭﺑﻌﺾ ﻣﺎ ﻭﺭﺍﺀ ﺍﻟﻨﻬﺮ ﻭﺭﺗﺒﻮﺍ ﺍﻷﺣﻜﺎﻡ ﰲ ﺑﺎﺏ ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﻨﺠﺎﺳﺔ ﻭﺍﻟﻜﻔﺮ‬
‫ﻭﺍﻹﳝﺎﻥ ﻭﺟﻮﺍﺯ ﺍﻟﻨﻜﺎﺡ ﻭﻋﺪﻣﻪ ﻋﻠﻰ ﺍﻟﻨﺎﺻﺐ ‪‬ﺬﺍ ﺍﳌﻌﲎ‪(...‬ﺍﻩ‬
‫ﻟﻜﻦ ﺍﳉﺰﺍﺋﺮﻱ ﻗﺪ ﻗﺎﻝ ﺑﻌﺪ ﺫﻟﻚ ‪) :٣٠٧/٢‬ﻭﻗﺪ ﺭﻭﻯ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺁﻟـﻪ ﺃﻥ ﻋﻼﻣـﺔ‬
‫ﺍﻟﻨﻮﺍﺻﺐ ﺗﻘﺪﱘ ﻏﲑ ﻋﻠﻲ‪ ‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻋﻠﻴﻪ‪ ،‬ﻭﻫﺬﻩ ﺧﺎﺻﺔ ﺷﺎﻣﻠﺔ ﻻ ﺧﺎﺻﺔ‪ ،‬ﻭﳝﻜﻦ ﺇﺭﺟﺎﻋﻬﺎ ﺃﻳﻀﺎ ﺇﱃ‬
‫ﺍﻷﻭﻝ ﺑﺄﻥ ﻳﻜﻮﻥ ﺍﳌﺮﺍﺩ ﺗﻘﺪﱘ ﻏﲑﻩ ﻋﻠﻴﻪ ﻋﻠﻰ ﻭﺟﻪ ﺍﻻﻋﺘﻘﺎﺩ ﻭﺍﳉﺰﻡ ﻟﻴﺨﺮﺝ ﺍﳌﻘﻠﺪﻭﻥ ﻭﺍﳌﺴﺘﻀﻌﻔﻮﻥ‬
‫ﻓﺈﻥ ﺗﻘﺪﳝﻬﻢ ﻏﲑﻩ ﻋﻠﻴﻪ ﺇﳕﺎ ﻧﺸﺄ ﻣﻦ ﺗﻘﻠﻴﺪ ﻋﻠﻤﺎﺋﻬﻢ! ﻭﺁﺑﺎﺋﻬﻢ ﻭﺃﺳﻼﻓﻬﻢ ﻭﺇﻻ ﻓﻠﻴﺲ ﳍﻢ ﺇﱃ ﺍﻹﻃﻼﻉ‬
‫ﻭﺍﳉﺰﻡ ‪‬ﺬﺍ ﺳﺒﻴﻞ(ﺍﻩ ﺑﻮﺍﺳﻄﺔ ﻋﻠﻲ ﺍﶈﺴﻦ ﺍﻟﺮﺩ ﺍﻟﻮﺟﻴﺰ ﺹ‪١٦٢‬‬
‫ﻓﻈﺎﻫﺮﻩ ﺃﻥ ﻣﻦ ﻗﺪﻡ ﻏﲑ ﻋﻠﻲ ﻋﻠﻰ ﻭﺟﻪ ﺍﻻﻋﺘﻘﺎﺩ ﻭﺍﳉﺰﻡ ﻓﺈﻧﻪ ﻣﻦ ﺍﻟﻨﻮﺍﺻﺐ ﺍﻟﺬﻳﻦ ﲡﺮﻱ ﻋﻠﻴﻬﻢ ﺍﻷﺣﻜﺎﻡ‬
‫ﺍﻟﺴﺎﺑﻘﺔ ﻛﻤﺎ ﺃﻥ ﻇﺎﻫﺮﻩ ﺃﻥ ﻋﻠﻤﺎﺀ ﺍﻟﺴﻨﺔ ﺍﻟﺬﻱ ﻗﺪﻣﻮﺍ ﻏﲑ ﻋﻠﻲ ﻫﻢ ﻧﻮﺍﺻﺐ ﲡﺮﻱ ﻋﻠﻴﻬﻢ ﺗﻠﻚ ﺍﻷﺣﻜﺎﻡ‬
‫ﻟﻜﻦ ﻣﻦ ﺍﻹﻣﺎﻣﻴﺔ ‪-‬ﻛﻤﺎ ﺗﻘﺪﻡ‪ -‬ﻣﻦ ﻳﻌﺪ ﺣﺖ ﺍﳌﻌﺎﺩﻱ ﻵﻝ ﺍﻟﺒﻴﺖ ﻣﻦ ﺍﻟﻨﻮﺍﺻﺐ ﺍﻟﺬﻳﻦ ﺗﺸﻤﻠﻬﻢ ﺃﺣﻜﺎﻡ‬
‫ﺍﻹﺳﻼﻡ ﺍﻟﻈﺎﻫﺮﺓ‪ ،‬ﻗﺎﻝ ﺍﻟﺼﺪﺭ ﻛﻤﺎ ﰲ ﺍﳌﺴﺎﺋﻞ ﺍﳌﻨﺘﺨﺒﺔ ﺹ‪) :٥٦‬ﻭﻛﺬﻟﻚ ﺍﻟﻨﻮﺍﺻﺐ ﺍﻟـﺬﻳﻦ ﻳﻨﺼـﺒﻮﻥ‬
‫ﺍﻟﻌﺪﺍﺀ ﻷﻫﻞ ﺍﻟﺒﻴﺖ ﻓﺈﻥ ﻫﺆﻻﺀ ﺍﻟﻐﻼﺓ ﻭﺍﻟﻨﻮﺍﺻﺐ ﻛﻔﺎﺭ ﻭﻟﻜﻨﻬﻢ ﻃﺎﻫﺮﻭﻥ ﺷﺮﻋﺎ ﻣﺎ ﺩﺍﻣـﻮﺍ ﻳﻨﺴـﺒﻮﻥ‬
‫ﺃﻧﻔﺴﻬﻢ ﻟﻺﺳﻼﻡ(ﺍﻩ‬

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 ‫ﻭﰲ ﺍﳌﻘﺎﺑﻞ ‪:‬‬
‫ﻫﻨﺎﻙ ﺭﻭﺍﻳﺎﺕ ﻭﺃﻗﻮﺍﻝ ﻟﻺﻣﺎﻣﻴﺔ ﰲ ﺃﻥ ﺍﳌﺨﺎﻟﻒ ﻳﻌﺎﻣﻞ ﻣﻌﺎﳌﺔ ﺍﳌﺴﻠﻢ‪ ،‬ﻭﰲ ﻋﺪﻡ ﺍﻟﺘﻜﻔﲑ ﻟﻠﻤﺨﺎﻟﻒ ﻳﻨﺒﻐﻲ‬
‫ﺇﺷﺎﻋﺘﻬﺎ‪ ،‬ﻓﻔﻲ ﺻﺤﻴﺤﺔ ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﻭﻫﺐ ﻗﺎﻝ‪ :‬ﻗﻠﺖ ﻟﻪ‪ :‬ﻛﻴﻒ ﻳﻨﺒﻐﻲ ﻟﻨﺎ ﺃﻥ ﻧﺼﻨﻊ ﻓﻴﻤﺎ ﺑﻴﻨﻨﺎ ﻭﺑﲔ ﻗﻮﻣﻨﺎ‬
‫ﻭﺑﲔ ﺧﻠﻄﺎﺋﻨﺎ ﻣﻦ ﺍﻟﻨﺎﺱ ﳑﻦ ﻟﻴﺴﻮﺍ ﻋﻠﻰ ﺃﻣﺮﹺﻧﺎ؟ ﻗﺎﻝ‪ :‬ﺗﻨﻈﺮﻭﻥ ﺇﱃ ﺃﺋﻤﺘﻜﻢ ﺍﻟﺬﻳﻦ ﺗﻘﺘﺪﻭﻥ ‪‬ﻢ ﻓﺘﺼﻨﻌﻮﻥ‬
‫ﻛﻤﺎ ﻳﺼﻨﻌﻮﻥ ﻓﻮﺍﷲ ﺇ‪‬ﻢ ﻟﻴﻌﻮﺩﻭﻥ ﻣﺮﺿﺎﻫﻢ ﻭﻳﺸﻬﺪﻭﻥ ﺟﻨﺎﺋﺰﻫﻢ ﻭﻳﻘﻴﻤﻮﻥ ﺍﻟﺸﻬﺎﺩﺓ ﳍﻢ ﻭﻋﻠـﻴﻬﻢ‬
‫ﻭﻳﺆﺩﻭﻥ ﺍﻷﻣﺎﻧﺔ ﺇﻟﻴﻬﻢ(ﺍﻩ ﺍﻟﻜﺎﰲ ﻟﻠﻜﻠﻴﲏ ‪٦٣٦/٢‬‬
‫ﻭﰲ ﺻﺤﻴﺤﺔ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺳﻨﺎﻥ ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻳﻘﻮﻝ‪ :‬ﻻ ﲢﻤﻠﻮﺍ ﺍﻟﻨـﺎﺱ ﻋﻠـﻰ‬
‫ﺃﻛﺘﺎﻓﻜﻢ ﻓﺘﺬﻟﻮﺍ ﺇﻥ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻳﻘﻮﻝ‪) :‬ﻭﻗﻮﻟﻮﺍ ﻟﻠﻨﺎﺱ ﺣﺴﻨﺎ( ﰒ ﻗﺎﻝ‪ :‬ﻋﻮﺩﻭﺍ ﻣﺮﺿﺎﻫﻢ ﻭﺍﺷﻬﺪﻭﺍ‬
‫ﺟﻨﺎﺋﺰﻫﻢ ﻭﺍﺷﻬﺪﻭﺍ ﳍﻢ ﻭﻋﻠﻴﻬﻢ ﻭﺻﻠﻮﺍ ﻣﻌﻬﻢ ﰲ ﻣﺴﺎﺟﺪﻫﻢ(ﺍﻩ ﻭﺳﺎﺋﻞ ﺍﻟﺸﻴﻌﺔ ﻟﻠﺤﺮ ﺍﻟﻌﺎﻣﻠﻲ ‪٣٨٢/٥‬‬
‫ﺑﻮﺍﺳﻄﺔ ﻋﻠﻲ ﺍﶈﺴﻦ ) ﺍﻟﺮﺩ ﺍﻟﻮﺟﻴﺰ ﺹ‪(١٤٤‬‬
‫ﻭﰲ ﻭﺳﺎﺋﻞ ﺍﻟﺸﻴﻌﺔ ﺃﻳﻀﺎ ﺝ‪/١٦‬ﺹ‪ ١٦٠‬ﻋﻦ ﺍﻹﻣﺎﻡ ﺍﻟﺼﺎﺩﻕ ﺃﻧﻪ ﺑﻌﻀﻬﻢ ﻗﺎﻝ ﲝﻀﺮﺗﻪ‪ :‬ﺇﻧﺎ ﻟﻨﱪﺃ ﻣﻨﻬﻢ ﻻ‬
‫ﻳﻘﻮﻟﻮﻥ ﻣﺎ ﻧﻘﻮﻝ‪ ،‬ﻓﻘﺎﻝ ﺍﻹﻣﺎﻡ‪ :‬ﻳﺘﻮﻟﹼﻮﻧﻨﺎ‪ ،‬ﻭﻻ ﻳﻘﻮﻟﻮﻥ ﻣﺎ ﺗﻘﻮﻟﻮﻥ‪ ،‬ﺗﱪﺅﻭﻥ ﻣﻨﻬﻢ؟! ﻗﻠﺖ‪ :‬ﻧﻌﻢ‪ ،‬ﻗﺎﻝ‪:‬‬
‫ﻫﻮ ﺫﺍ ﻋﻨﺪﻧﺎ ﻣﺎ ﻟﻴﺲ ﻋﻨﺪﻛﻢ‪ ،‬ﻓﻴﻨﺒﻐﻲ ﻟﻨﺎ ﺃﻥ ﻧﱪﺃ ﻣﻨﻜﻢ"‪.‬‬
‫ﺇﱃ ﺃﻥ ﻗﺎﻝ‪" :‬ﻓﺘﻮﻟﻮﻫﻢ ﻭﻻ ﺗﱪﺅﻭﺍ ﻣﻨﻬﻢ‪ :‬ﺇﻥ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﻟﻪ ﺳﻬﻢ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻟﻪ ﺳﻬﻤﺎﻥ‪ ..‬ﻓﻠﻴﺲ‬
‫ﻳﻨﺒﻐﻲ ﺃﻥ ﳛﻤﻞ ﺻﺎﺣﺐ ﺍﻟﺴﻬﻢ ﻋﻠﻰ ﻣﺎ ﻋﻠﻴﻪ ﺻﺎﺣﺐ ﺍﻟﺴﻬﻤﲔ‪(...‬ﺍﻩ‬
‫ﻭﰲ ﺍﻟﻜﺎﰲ )‪ (٧٩٢‬ﻋﻦ ﺍﻹﻣﺎﻡ ﺍﻟﺼﺎﺩﻕ‪ ) :‬ﻣﻦ ﺃﺣﺒﻜﻢ ﻋﻠﻰ ﻣﺎ ﺃﻧﺘﻢ ﻋﻠﻴﻪ ﺩﺧﻞ ﺍﳉﻨﺔ‪ ،‬ﻭﺇﻥ ﱂ ﻳﻘﻞ ﻛﻤﺎ‬
‫ﺗﻘﻮﻟﻮﻥ(ﺍﻩ‬
‫ﻭﻗﺪ ﺗﻘﺪﻡ ﻣﻌﻨﺎ ﻗﻮﻝ ﻳﻮﺳﻒ ﺍﻟﺒﺤﺮﺍﱐ‪) :‬ﺍﻋﻠﻢ ﺃﻧﻪ ﻗﺪ ﺍﺷﺘﻬﺮ ﺑﲔ ﲨﻠﺔ ﻣﻦ ﻣﺘﺄﺧﺮﻱ ﺃﺻﺤﺎﺑﻨﺎ ﺗﻘﺴـﻴﻢ‬
‫ﺍﻟﻀﺮﻭﺭﻱ ﺇﱃ‪ :‬ﺿﺮﻭﺭﻱ ﺍﳌﺬﻫﺐ ﻭﺿﺮﻭﺭﻱ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻣﺮﺍﺩﻫﻢ ﺑﻀﺮﻭﺭﻱ ﺍﻟﺪﻳﻦ ﻫﻮ ﻣﺎ ﺃﲨﻌﺖ ﻋﻠﻴﻪ‬
‫ﺍﻷﻣﺔ ﻛﺎﻟﺼﻼﺓ ﻭﺍﻟﺰﻛﺎﺓ ﻭﺍﳊﺞ ﻭﳓﻮﻫﺎ ‪ ،‬ﻭﺿﺮﻭﺭﻱ ﺍﳌﺬﻫﺐ ﻫﻮ ﻣﺎ ﺍﺧﺘﺼﺖ ﺿﺮﻭﺭﻳﺘﻪ ﺑﺄﻫﻞ ﻣﺬﻫﺐ‬
‫ﳐﺼﻮﺹ ﻣﻦ ﺗﻠﻚ ﺍﻷﻣﺔ ﻛﺘﺤﺮﱘ ﺍﳌﺴﺢ ﻋﻠﻰ ﺍﳋﻔﲔ ﻭﲢﻠﻴﻞ ﺍﳌﺘﻌﺘﲔ ﻭﳓﻮﻫﺎ ﳑﺎ ﻋﻠﻢ ﺿـﺮﻭﺭﻳﺘﻪ ﻣـﻦ‬
‫ﻣﺬﻫﺐ ﺃﻫﻞ ﺍﻟﺒﻴﺖ ﺧﺎﺻﺔ‬
‫ﻗﺎﻟﻮﺍ ‪ :‬ﻭﺍﻟﻜﻔﺮ ﺇﳕﺎ ﻳﻠﺰﻡ ﺇﻧﻜﺎﺭ ﺍﻷﻭﻝ ﺩﻭﻥ ﺍﻟﺜﺎﱐ‪ ،‬ﻭﻣﺴﺄﻟﺔ ﺍﻹﻣﺎﻣﺔ ﺇﳕﺎ ﻫﻲ ﻣﻦ ﻗﺒﻴـﻞ ﺍﻟﺜـﺎﱐ ﺩﻭﻥ‬
‫ﺍﻷﻭﻝ ﻓﺈﻧﻜﺎﺭﻫﺎ ﻻ ﻳﺴﺘﻠﺰﻡ ﺍﻟﻜﻔﺮ‪ ،‬ﻭﻗﺪ ﺍﺳﺘﻨﺪ ﲨﺎﻋﺔ ﳑﻦ ﻋﺎﺻﺮﻧﺎﻫﻢ ﻋﻨﺪ ﻭﻗﻮﻉ ﺍﻟﺒﺤﺚ ﺑﻴﻨﻨﺎ ﻭﺑﻴﻨـﻬﻢ‬
‫ﺇﱃ ﺫﻟﻚ(ﺍﻩ ﺍﻟﺸﻬﺎﺏ ﺍﻟﺜﺎﻗﺐ ﰲ ﻣﻌﲎ ﺍﻟﻨﺼﺐ ﻭﺍﻟﻨﻮﺍﺻﺐ ﺹ‪٨٤‬‬

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 ‫ﻭﻧﻘﻞ ﺍﻟﺒﺤﺮﺍﱐ ﻋﻦ ﺷﻴﺨﻪ ﺃﰊ ﺍﳊﺴﻦ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﺒﺤﺮﺍﱐ ﻗﻮﻟﻪ‪...) :‬ﺍﺳﺘﻄﺮﺩﺕ‪ ‬ﻓﻴﻬﺎ ﺍﳊﻜـﻢ‬
‫ﺑﻜﻔﺮ ﺍﳌﺨﺎﻟﻔﲔ ﻭﳒﺎﺳﺘﻬﻢ ﻭﻛﻮ‪‬ﻢ ﻣﻦ ﺍﻟﻨﺼﺎﺏ!!!‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺫﻟﻚ ﳐﺎﻟﻔﺎ ﳌﺎ ﻋﻠﻴﻪ ﺃﻛﺜـﺮ ﺃﺻـﺤﺎﺑﻨﺎ‬
‫ﺍﳌﺘﺄﺧﺮﻳﻦ ﻭﻓﻘﻬﺎﺋﻨﺎ ﺍﳌﻌﺎﺻﺮﻳﻦ(ﺍﻩ ﺍﻟﺸﻬﺎﺏ ﺍﻟﺜﺎﻗﺐ ﺹ‪٢٤١‬‬
‫ﻭﻫﺬﺍ ﳏﻤﺪ ﺍﳊﺴﲔ ﺁﻝ ﻛﺎﺷﻒ ﺍﻟﻐﻄﺎﺀ ﻳﻘﻮﻝ ﰲ ﰲ ﻛﺘﺎﺑﻪ )ﺃﺻﻞ ﺍﻟﺸﻴﻌﺔ ﻭﺃﺻـﻮﳍﺎ(‪) :‬ﻓﻤـﻦ ﺍﻋﺘﻘـﺪ‬
‫ﺑﺎﻹﻣﺎﻣﺔ ﺑﺎﳌﻌﲎ ﺍﻟﺬﻱ ﺫﻛﺮﻧﺎﻩ ﻓﻬﻮ ﻋﻨﺪﻫﻢ ﻣﺆﻣﻦ ﺑﺎﳌﻌﲎ ﺍﻷﺧﺺ‪ ،‬ﻭﺇﺫﺍ ﺍﻗﺘﺼﺮ ﻋﻠﻰ ﺗﻠـﻚ ﺍﻷﺭﻛـﺎﻥ‬
‫ﺍﻷﺭﺑﻌﺔ )ﺃﻱ ﺑﺪﻭﻥ ﺭﻛﻦ ﺍﻹﻣﺎﻣﺔ( ﻓﻬﻮ ﻣﺴﻠﻢ ﻭﻣﺆﻣﻦ ﺑﺎﳌﻌﲎ ﺍﻷﻋﻢ ﺗﺘﺮﺗﺐ ﻋﻠﻴﻪ ﲨﻴﻊ ﺃﺣﻜﺎﻡ ﺍﻹﺳﻼﻡ‬
‫ﻣﻦ ﺣﺮﻣﺔ ﺩﻣﻪ ﻭﻣﺎﻟﻪ ﻭﻋﺮﺿﻪ‪ ،‬ﻭﻭﺟﻮﺏ ﺣﻔﻈﻪ ﻭﺣﺮﻣﺔ ﻏﻴﺒﺘﻪ ﻭﻏﲑ ﺫﻟﻚ‪ ،‬ﻻ ﺃﻧﻪ ﺑﻌـﺪﻡ ﺍﻻﻋﺘﻘـﺎﺩ‬
‫ﺑﺎﻹﻣﺎﻣﺔ ﳜﺮﺝ ﻋﻦ ﻛﻮﻧﻪ ﻣﺴﻠﻤﺎﹰ )ﻣﻌﺎﺫ ﺍﷲ(( ﺍﻩ ﺃﺻﻞ ﺍﻟﺸﻴﻌﺔ ﻭﺃﺻﻮﳍﺎ ﺹ‪.١٣٥‬‬
‫ﻭﻗﺎﻝ ﳏﻤﺪ ﻭﺍﻋﻆ ﺯﺍﺩﻩ ﺍﳋﺮﺍﺳﺎﱐ‪) :‬ﺍﻋﺘﻘﺎﺩ ﺍﻟﺸﻴﻌﺔ ﺍﻹﻣﺎﻣﻴﺔ ﰲ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻹﲨﺎﻝ‪ :‬ﺃﻧ‪‬ﻬﻢ ﺃﻣﺔ‬
‫ﻭﺍﺣﺪﺓ‪ ،‬ﻭﺃﻥﹼ ﺍﳌﺆﻣﻨﲔ ﺇﺧﻮﺓ ﻭﺃ‪‬ﻢ ﲨﻴﻌﺎﹰ ﺃﻫﻞ ﺍﻟﻘﺒﻠﺔ‪ ،‬ﻭﺃﻥ ﺩﻣﺎﺀﻫﻢ ﻭﺃﻣﻮﺍﳍﻢ ﻭﺃﻋﺮﺍﺿﻬﻢ ﺣﺮﺍﻡ ﲝﺮﻣﺔ‬
‫ﺍﻹﺳﻼﻡ ﳚﺐ ﺍﳊﻔﺎﻅ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﳛﺮﻡ ﺍﻟﺘﻌﺪ‪‬ﻱ ﻋﻠﻴﻬﺎ‪ .‬ﻭﺗﺆﻛﻞ ﺫﺑﻴﺤﺘﻬﻢ ﻭﺗﻘﺒﻞ ﺷﻬﺎﺩﺓ ﺍﻟﻌﺪﻭﻝ ﻣﻨـﻬﻢ‪،‬‬
‫ﻭﳚﻬ‪‬ﺰ ﻣﻮﺗﺎﻫﻢ ﻭﻳﺪﻓﻨﻮﻥ ﰲ ﻣﻘﺎﺑﺮﻫﻢ‪ ،‬ﻭﻳﺼﺎﺩﻗﻮ‪‬ﻢ ﰲ ﻋﻘﻮﺩﻫﻢ ﻭﲡﺎﺭﺍ‪‬ﻢ ﻭﻣﻌـﺎﻣﻼ‪‬ﻢ ﻭﻳﺰﻭ‪‬ﺟـﻮ‪‬ﻢ‬
‫ﻭﻳﺘﺰﻭﺟﻮﻥ ﻣﻨﻬﻢ‪ ،‬ﻭﺃﻥﹼ ﺃﻭﻻﺩﻫﻢ ﲨﻴﻌﺎﹰ ﻃﻴﺒ‪‬ﻮﻥ‪.‬‬
‫ﻭﺃﻥ ﺑﻼﺩﻫﻢ ﺷﺮﻗﺎﹰ ﻭﻏﺮﺑﺎﹰ ﻫﻲ ﺩﺍﺭ ﺍﻹﺳﻼﻡ ﳍﺎ ﺣﺮﻣﺔ ﺍﻹﺳﻼﻡ ﳚـﺐ ﺍﳊﻔـﺎﻅ ﻋﻠﻴﻬـﺎ ﻭﺑﺜﺮﻭﺍ‪‬ـﺎ‪،‬‬
‫ﻭﺑﺎﺳﺘﻘﻼﳍﺎ‪ ،‬ﻭﺍﻟﺪ‪‬ﻓﺎﻉ ﻋﻨﻬﺎ ﻗﺒﺎﻟﺔ ﺃﻋﺪﺍﺋﻬﻢ ﻣﻦ ﻏﲑ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻛﻤﺎ ﲡﺐ ﺍﳌﺪﺍﺧﻠﺔ ﺑﻴﻨﻬﻢ ﺇﺫﺍ ﺍﻗﺘﺘﻞ ﺑﻌﻀﻬﻢ‬
‫ﺑﻌﻀﺎﹰ ﻓﻴﺠﺐ ﺍﻟﺼﻠﺢ ﺑﻴﻨﻬﻢ ﻭﺍﻟﻘﺘﺎﻝ ﻣﻊ ﺍﻟﺒﺎﻏﻲ ﻣﻨﻬﻢ‪.‬‬
‫ﻭﺃﻥﹼ ﺣﺪﻳﺚ ﺍﻟﺜﻘﺎﺓ ﻣﻨﻬﻢ ﻣﻘﺒﻮﻝ ﻳ‪‬ﻌﻤﻞ ﺑﻪ‪ ،‬ﺇﺫﺍ ﱂ ﻳﻜﻦ ﳐﺎﻟﻔﺎﹰ ﻟﻜﺘﺎﺏ ﺍﷲ‪ ،‬ﻭﻻ ﻳﻌﺎﺭﺿﻪ ﻣﺎ ﻫﻮ ﺃﺻـﺢ‬
‫ﻭﺃﻭﺛﻖ ﻣﻨﻪ ﻣﺮﻭﻳ‪‬ﺎﹰ ﻋﻦ ﺃﺋﻤﺘﻬﻢ ﻣﻦ ﺁﻝ ﺍﻟﺒﻴﺖ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ‪.‬‬
‫ﻭﳚﻮﺯ ﺍﻟﺘﻌﻠﹼﻢ ﻋﻨﺪﻫﻢ ﻭﺗﻌﻠﻴﻤﻬﻢ‪ ،‬ﻭﺍﳊﺞ ﻣﻌﻬﻢ ﻭﺍﺗ‪‬ﺒﺎﻋﻬﻢ ﰲ ﲨﻴﻊ ﺍﳌﺸﺎﻫﺪ ﺍﳌﺸﺮ‪‬ﻓﺔ ﻭﰲ ﲨﻴﻊ ﺍﳌﻨﺎﺳﻚ‪،‬‬
‫ﻭﳚﻮﺯ ﺑﻞ ﳚﺐ ﺍﻻﺷﺘﺮﺍﻙ ﰲ ﺻﻠﻮﺍ‪‬ﻢ ﻭﻣﻨﺎﺳﻜﻬﻢ ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﻣﻮﺍﻗﻔﻬﻢ ﺍﳌﺸـﺮﻭﻋﺔ‪ ،‬ﻭﻻ ﺳـﻴ‪‬ﻤﺎ‬
‫ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻭﺍﻟﺪﻓﺎﻉ ﻋﻦ ﺣﻮﺯﺓ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻋﻦ ﻣﻮﺍﺭﻳﺚ ﺍﳌﺴﻠﻤﲔ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﻭﺍﻟﺜﻘﺎﻓﻴﺔ ﻭﻏﲑﻫﺎ‪.‬‬
‫ﻭﻳﻌﺘﱪﻭﻥ ﺇﲨﺎﻉ ﻓﻘﻬﺎﺀ ﺍﳌﺬﺍﻫﺐ ﰲ ﺍﳌﺴﺎﺋﻞ ﺍﻻﺗﻔﺎﻗﻴﺔ ﺣﺠ‪‬ﺔ ﻳﻬﺘﻤﻮﻥ ﺑﺬﻛﺮﻫﺎ ﰲ ﻛﺘﺒﻬﻢ ﺍﳋﻼﻓﻴﺔ‪.‬‬
‫ﻭﻳﺘﺮﲨﻮﻥ ﺃﻋﻼﻡ ﺍﳌﺬﺍﻫﺐ ﺍﻹﺳﻼﻣﻴ‪‬ﺔ ﻭﺍﳌﺆﻟﻔﲔ ﳍﻢ ﰲ ﻛﺘﺒﻬﻢ ﺿﻤﻦ ﺗﺮﺍﺟﻢ ﺍﻟﻌﻠﻤﺎﺀ ﺑﻜـﻞﹼ ﺇﺟـﻼﻝ‬
‫ﻭﺗﺒﺠﻴﻞ‪ .‬ﻭﻳﻘﻔﻮﻥ ﺇﱃ ﺟﺎﻧﺐ ﺍﳌﺴﻠﻤﲔ ﻋﺎﻣ‪‬ﺔ ﺃﻣﺎﻡ ﺃﻋﺪﺍﺋﻬﻢ ﻣﻦ ﺍﻟﻜﻔﹼﺎﺭ‪،‬ﻭﻳﺪﺍﻓﻌﻮﻥ ﻋﻦ ﺣﻮﺯﺓ ﺍﻹﺳـﻼﻡ‬
‫ﺷﺮﻗﺎﹰ ﻭﻏﺮﺑﺎﹰ ﺍﻫﺘﻤﺎﻣﺎﹰ ﺑﺄﻣﻮﺭ ﺍﳌﺴﻠﻤﲔ ﻭﻋﻤﻼﹰ ﺑﻘﻮﻝ ﻧﺒﻴ‪‬ﻬﻢ »ﻣﻦ ﺃﺻﺒﺢ ﻭﱂ ﻳﻬﺘﻢ‪ ‬ﺑﺄﻣﻮﺭ ﺍﳌﺴﻠﻤﲔ ﻓﻠـﻴﺲ‬
‫ﲟﺴﻠﻢ«‪(.‬ﺍﻩ ﻣﻦ ﻣﻘﺎﻝ ﻟﻪ ﺑﻌﻨﻮﺍﻥ )ﺃﻫﻞ ﺍﻟﺴﻨ‪‬ﺔ ﻋﻨﺪ ﺍﻟﺸﻴﻌﺔ ﺍﻹﻣﺎﻣﻴ‪‬ﺔ( ﻣﻨﺸﻮﺭ ﰲ ﳎﻠﺔ ﺭﺳﺎﻟﺔ ﺍﻟﺘﻘﺮﻳﺐ ﺍﻟﻌﺪﺩ‬
‫‪/ ٤٦‬ﲨﺎﺩﻯ ﺍﻷﻭﱃ‪ ،‬ﲨﺎﺩﻯ ﺍﻵﺧﺮﺓ ‪١٤٢٥‬ﻫـ ‪٢٠٠٤‬ﻡ‬

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 ‫ﻭﻳﻘﻮﻝ ﺍﳌﺮﺟﻊ ﺍﳌﲑﺯﺍ ﺟﻮﺍﺩ ﺍﻟﺘﱪﻳﺰﻱ‪) :‬ﻭﻟﻘﺪ ﺫﻛﺮﻧﺎ ﰲ ﺃﻭﻝ ﺣﺪﻳﺜﻨﺎ ﺇﻥ ﺍﻷﺳﻠﻮﺏ ﺍﻟﺬﻱ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺒﻠﻎ‬
‫ﺍﻹﻧﺴﺎﻥ ﻓﻴﻪ ﻫﻮ ﺍﻷﺳﻠﻮﺏ ﺍﻷﻣﺜﻞ )ﻭﺟﺎﺩﳍﻢ ﺑﺎﻟﱵ ﻫﻲ ﺃﺣﺴﻦ( ﻭﻫﺬﺍ ﺍﻷﺳﻠﻮﺏ ﻭﺍﳋﻄﺎﺏ ﺷﺎﻣﻞ ﻟﻠﻜﻔﺎﺭ‬
‫ﻓﻀﻼ ﻋﻦ ﺇﺧﻮﺍﻧﻨﺎ ﰲ ﺍﻟﺪﻳﻦ‪ .‬ﻓﺈﻥ ﺃﻛﺜﺮ ﻫﺆﻻﺀ ﺍﳌﺨﺎﻟﻔﲔ ﻗﺎﺻﺮﻭﻥ‪ ،‬ﻭﻫﺆﻻﺀ ﻻ ﻳﻌﺬﺑﻮﻥ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻷﻥ‬
‫ﺃﻛﺜﺮﻫﻢ ﻻ ﻳﻌﻠﻤﻮﻥ ﺍﳊﻘﻴﻘﺔ‪...‬‬
‫ﻭﺃﻧﺎ ﻻ ﺃﻗﻮﻝ ﺇﻥ ﻫﺆﻻﺀ ﺍﻟﻘﺎﺻﺮﻳﻦ ﻳﺪﺧﻠﻮﻥ ﺟﻬﻨﻢ‪ ،‬ﻭﻫﺆﻻﺀ ﺇﺧﻮﺍﻧﻨﺎ(ﺍﻩ ﻣﻦ ﻋﺒﻘﺎﺕ ﻭﻻﺋﻴﺔ‪ .‬ﺩﺍﺭ‬
‫ﺍﻟﺼﺪﻳﻘﺔ ﺍﻟﺸﻬﻴﺪﺓ‪ .‬ﻭﻫﻲ ﻧﺺ ﳏﺎﺿﺮﺓ ﻟﻪ ﻋﻠﻰ ﻃﻼﺏ ﺍﻟﺒﺤﺚ ﺍﳋﺎﺭﺝ ﰲ ﻗﻢ ﺳﻨﺔ ‪١٤١٨‬ﻫـ‪.‬‬

‫وﻣﻦ اﻹﺳﺮاف ﻓﻲ اﻟﺘﻜﻔﯿﺮ ﻋﻨﺪ اﻹﻣﺎﻣﯿﺔ أﯾﻀﺎ ﺗﻜﻔﯿﺮھﻢ ﻟﻜﺒﺎر اﻟﺼﺤﺎﺑﺔ‬

‫ﻓﻔﻲ ﲝﺎﺭ ﺍﻷﻧﻮﺍﺭ ﻟﻠﻤﺠﻠﺴﻲ ‪) :١٣٨/٦٩‬ﻋﻦ ﲪﺰﺓ ﺍﻟﺜﻤﺎﱄ ﺃﻧﻪ ﺳﺄﻝ ﻋﻠﻲ ﺑﻦ ﺍﳊﺴﲔ ﻋـﻦ ﺃﰊ ﺑﻜـﺮ‬
‫ﻭﻋﻤﺮ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻛﺎﻓﺮﺍﻥ ﻛﺎﻓﺮ ﻣﻦ ﺗﻮﻻﳘﺎ(ﺍﻩ‬
‫ﻭﺭﻭﻯ ﺍﻟﻜﻠﻴﲏ ﰲ ﺍﻟﻜﺎﰲ )ﺝ‪ ٨‬ﺭﻭﺍﻳﺔ ﺭﻗﻢ‪ (٥٢٣‬ﻋﻦ ﺃﰊ ﻋﺒﺪ ﺍﷲ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪) :‬ﺭﺑﻨﺎ ﺃﺭﻧـﺎ ﺍﻟـﺬﻳﻦ‬
‫ﺃﺿﻼﻧﺎ ﻣﻦ ﺍﳉﻦ ﻭﺍﻷﻧﺲ ﳒﻌﻠﻬﻤﺎ ﲢﺖ ﺃﻗﺪﺍﻣﻨﺎ ﻟﻴﻜﻮﻧﺎ ﻣﻦ ﺍﻷﺳﻔﻠﲔ(‪ .‬ﻗﺎﻝ‪ :‬ﳘﺎ‪ ،‬ﰒ ﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ ﻓﻼﻥ‬
‫ﺷﻴﻄﺎﻧﺎﹰ‪.‬‬
‫ﻗﺎﻝ ﺍ‪‬ﻠﺴﻲ ﰲ ﻣﺮﺁﺓ ﺍﻟﻌﻘﻮﻝ ﺝ‪ ٤٨٨/٢٦‬ﰲ ﺷﺮﺣﻪ ﻟﻠﻜﺎﰲ ﰲ ﺑﻴﺎﻥ ﻣﺮﺍﺩ ﺻﺎﺣﺐ ﺍﻟﻜﺎﰲ ﺑـ"ﳘﺎ" ﻗﺎﻝ‪:‬‬
‫) ﳘﺎ ﺃﻱ ﺃﺑﻮ ﺑﻜﺮ ﻭﻋﻤﺮ‪ ،‬ﻭﺍﳌﺮﺍﺩ ﺑﻔﻼﻥ ﻋﻤﺮ ﺃﻱ ﺍﳉﻦ ﺍﳌﺬﻛﻮﺭ ﰲ ﺍﻵﻳﺔ ﻭﻋﻤﺮ ﻭﺇﳕﺎ ﲰﻲ ﺑﻪ ﻷﻧﻪ ﻛﺎﻥ‬
‫ﺷﻴﻄﺎﻧﺎ‪ ،‬ﺇﻣﺎ ﻷﻧﻪ ﻛﺎﻥ ﺷﺮﻙ ﺷﻴﻄﺎﻥ ﻟﻜﻮﻧﻪ ﻭﻟﺪ ﺯﻧﺎ!!!‪ ،‬ﺃﻭ ﻷﻧﻪ ﰲ ﺍﳌﻜﺮ ﻭﺍﳋﺪﻳﻌﺔ ﻛﺎﻟﺸﻴﻄﺎﻥ‪ ،‬ﻭﻋﻠـﻰ‬
‫ﺍﻷﺧﲑ ﳛﺘﻤﻞ ﺍﻟﻌﻜﺲ ﺑﺄﻥ ﻳﻜﻮﻥ ﺍﳌﺮﺍﺩ ﺑﻔﻼﻥ ﺃﺑﺎ ﺑﻜﺮ!!!(ﺍﻩ ﻭﺍﻟﺮﻭﺍﻳﺎﺕ ﻭﺍﻟﻨﺼﻮﺹ ﰲ ﺗﻜﻔـﲑ ﻭﺳـﺐ‬
‫ﻛﺒﺎﺭ ﺍﻟﺼﺤﺎﺑﺔ ﻛﺜﲑ‬

‫ﻟﻜﻦ ﰲ ﺍﳌﻘﺎﺑﻞ‪:‬‬
‫ﻫﻨﺎﻙ ﺭﻭﺍﻳﺎﺕ ﻟﻺﻣﺎﻣﻴﺔ ﺗﺄﻣﺮ ﺑﺘﻮﱄ ﺍﻟﺸﻴﺨﲔ ﻭﺍﻟﺼﺤﺐ ﺍﻟﻜﺮﺍﻡ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﻓﲑﻭﻱ ﺍ‪‬ﻠﺴـﻲ ﻋـﻦ‬
‫ﺍﻟﻄﻮﺳﻲ ﻋﻦ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻧﻪ ﻗﺎﻝ ﻷﺻﺤﺎﺑﻪ‪) :‬ﺃﻭﺻﻴﻜﻢ ﰲ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ‪،‬‬
‫ﻻ ﺗﺴﺒﻮﻫﻢ‪ ،‬ﻓﺈ‪‬ﻢ ﺃﺻﺤﺎﺏ ﻧﺒﻴﻜﻢ‪ ،‬ﻭﻫﻢ ﺃﺻﺤﺎﺑﻪ ﺍﻟﺬﻳﻦ ﱂ ﻳﺒﺘﺪﻋﻮﺍ ﰲ ﺍﻟﺪﻳﻦ ﺷﻴﺌﺎﹰ‪ ،‬ﻭﱂ ﻳﻮﻗﺮﻭﺍ ﺻﺎﺣﺐ‬
‫ﺑﺪﻋﺔ‪ ،‬ﻧﻌﻢ! ﺃﻭﺻﺎﱐ ﺭﺳﻮﻝ ﺍﷲ ﰲ ﻫﺆﻻﺀ( ﺍﻩ ﺣﻴﺎﺓ ﺍﻟﻘﻠﻮﺏ ﻟﻠﻤﺠﻠﺴﻲ ﺝ‪ ٢‬ﺹ‪٦٢١‬‬
‫ﻭﻧﻘﻞ ﻋﻠﻲ‪ ‬ﺑﻦ ﺃﰊ ﺍﻟﻔﺘﺢ ﺍﻹﺭﺑﻠﻲ ﰲ ﻛﺘﺎﺑﻪ )ﻛﺸﻒ ﺍﻟﻐﻤ‪‬ﺔ ﰲ ﻣﻌﺮﻓﺔ ﺍﻷﺋﻤﺔ( ﻋﻦ ﻋﻠﻲ ﺑﻦ ﺍﳊﺴﲔ ﺃﻧـﻪ‪:‬‬
‫)ﻗﺪﻡ ﻋﻠﻴﻪ ﻧﻔﺮ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌـﺮﺍﻕ ﻓﻘﺎﻟـﻮﺍ ﰲ ﺃﰊ ﺑﻜﺮ ﻭﻋﻤﺮ ﻭﻋﺜﻤﺎﻥ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ‪ ،‬ﻓﻠﻤﺎ ﻓﺮﻏﻮﺍ ﻣﻦ‬
‫ﻛﻼﻣﻬﻢ‪ ،‬ﻗﺎﻝ ﳍﻢ‪ :‬ﺃﻻ ﲣﱪﻭﱐ ﺃﻧﺘﻢ } ﺍﳌﻬﺎﺟﺮﻭﻥ ﺍﻷﻭﻟﻮﻥ ﺍﻟﺬﻳﻦ ﺃﺧﺮﺟﻮﺍ ﻣﻦ ﺩﻳـﺎﺭﻫﻢ ﻭﺃﻣــﻮﺍﳍﻢ‬
‫ﻳﺒﺘﻐﻮﻥ ﻓﻀﻼﹰ ﻣﻦ ﺍﻟﻠـﻪ ﻭﺭﺿﻮﺍﻧﺎﹰ ﻭﻳﻨﺼﺮﻭﻥ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺃﻭﻟﺌﻚ ﻫﻢ ﺍﻟﺼﺎﺩﻗﻮﻥ {؟ ﻗﺎﻟﻮﺍ‪ :‬ﻻ‬

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 ‫ﻗﺎﻝ‪ :‬ﻓﺄﻧﺘﻢ } ﺍﻟﺬﻳﻦ ﺗﺒﻮﺃﻭﺍ ﺍﻟﺪﺍﺭ ﻭﺍﻹﳝﺎﻥ ﻣﻦ ﻗﺒﻠﻬﻢ ﳛﺒﻮﻥ ﻣﻦ ﻫﺎﺟﺮ ﺇﻟﻴﻬﻢ ﻭﻻ ﳚﺪﻭﻥ ﰲ ﺻـﺪﻭﺭﻫﻢ‬
‫ﺣﺎﺟﺔ ﳑﺎ ﺃﻭﺗﻮﺍ ﻭﻳﺆﺛﺮﻭﻥ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ ﻭﻟﻮ ﻛﺎﻥ ‪‬ﻢ ﺧﺼﺎﺻﺔ {؟ ﻗﺎﻟﻮﺍ‪ :‬ﻻ‬
‫ﻗﺎﻝ‪ :‬ﺃﻣﺎ ﺃﻧﺘﻢ ﻗﺪ ﺗﱪﺃﰎ ﺃﻥ ﺗﻜﻮﻧﻮﺍ ﻣﻦ ﺃﺣﺪ ﻫﺬﻳﻦ ﺍﻟﻔﺮﻳﻘﲔ ﻭﺃﻧﺎ ﺃﺷﻬﺪ ﺃﻧﻜﻢ ﻟﺴﺘﻢ ﻣﻦ ﺍﻟﺬﻳﻦ ﻗﺎﻝ ﺍﷲ‬
‫ﻓﻴﻬﻢ } ﻭﺍﻟﺬﻳﻦ ﺟﺎﺅﺍ ﻣﻦ ﺑﻌﺪﻫﻢ ﻳﻘﻮﻟﻮﻥ ﺭﺑﻨﺎ ﺍﻏﻔﺮ ﻟﻨﺎ ﻭﻹﺧﻮﺍﻧﻨﺎ ﺍﻟﺬﻳﻦ ﺳﺒﻘﻮﻧﺎ ﺑﺎﻹﳝﺎﻥ ﻭﻻ ﲡﻌﻞ ﰲ‬
‫ﻗﻠﻮﺑﻨﺎ ﻏﻼﹰ ﻟﻠﺬﻳﻦ ﺁﻣﻨﻮﺍ { ﺃﺧﺮﺟﻮﺍ ﻋﲏ ﻓﻌﻞ ﺍﷲ ﺑﻜﻢ ( ﺍﻩ ﻛﺸﻒ ﺍﻟﻐﻤﺔ ﺝ‪ ٢‬ﺹ)‪ (٢٩١‬ﲢﺖ ﻋﻨﻮﺍﻥ‬
‫)ﻓﻀﺎﺋﻞ ﺍﻹﻣﺎﻡ ﺯﻳﻦ ﺍﻟﻌﺎﺑﺪﻳﻦ(‪ .‬ﺩﺍﺭ ﺍﻷﺿﻮﺍﺀ ـ ﺑﲑﻭﺕ ـ ﻁ‪١٤٠٥ .‬ﻫــ ـ ‪١٩٨٥‬ﻡ‪ .‬ﻭﻫـﻮ ﰲ‬
‫ﺝ‪٢‬ﺹ‪ ٧٨‬ﻣﻦ ﻃﺒﻌﺔ ﺗﱪﻳﺰ‬
‫ﻭﻧﻘﻞ ﰲ ﻛﺸﻒ ﺍﻟﻐﻤﺔ ﺃﻳﻀﺎ ‪ :١٤٧/٢‬ﺃﻧﻪ )ﺳﺌﻞ ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﺟﻌﻔﺮ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻋﻦ ﺣﻠﻴﺔ ﺍﻟﺴﻴﻒ‪ :‬ﻫﻞ‬
‫ﲡﻮﺯ؟ ﻓﻘﺎﻝ‪ :‬ﻧﻌﻢ‪ ،‬ﻗﺪ ﺣﻠﻰ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ﺳﻴﻔﻪ‪ .‬ﻓﻘﺎﻝ ﺍﻟﺮﺍﻭﻱ‪ :‬ﺃﺗﻘﻮﻝ ﻫﻜﺬﺍ؟ ﻓﻮﺛﺐ ﺍﻹﻣﺎﻡ ﻋﻦ‬
‫ﻣﻜﺎﻧﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻧﻌﻢ ﺍﻟﺼﺪﻳﻖ‪ ،‬ﻧﻌﻢ ﺍﻟﺼﺪﻳﻖ‪ ،‬ﻧﻌﻢ ﺍﻟﺼﺪﻳﻖ‪ ،‬ﻓﻤﻦ ﱂ ﻳﻘﻞ ﻟﻪ‪ :‬ﺍﻟﺼﺪﻳﻖ‪ ،‬ﻓﻼ ﺻـﺪ‪‬ﻕ ﺍﷲ‬
‫ﻗﻮﻟﻪ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ(ﺍﻩ‬
‫ﻭﰲ ‪‬ﺞ ﺍﻟﺒﻼﻏﺔ ﻗﺎﻝ ﺳﻴﺪﻧﺎ ﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪) :‬ﷲ ﺩﺭ ﻓﻼﻥ ﻓﻠﻘﺪ ﻗﻮﻡ ﺍﻷَﻭ‪‬ﺩ‪ ،‬ﻭﺩﺍﻭﻯ ﺍﻟﻌﻤﺪ‪ ،‬ﻭﺃﻗـﺎﻡ‬
‫ﺍﻟﺴﻨﺔ‪ ،‬ﻭﻗﻤﻊ ﺍﻟﺒﺪﻋﺔ‪ ،‬ﺫﻫﺐ‪ ‬ﻧﻘﻲ ﺍﻟﺜﻮﺏ‪ ،‬ﻗﻠﻴﻞ ﺍﻟﻌﻴﺐ‪ ،‬ﺃﺻﺎﺏ ﺧﲑﻫﺎ‪ ،‬ﻭﺳـﺒﻖ ﺷـﺮﻫﺎ‪ ،‬ﺃﺩﻯ ﺇﱃ ﺍﷲ‬
‫ﻃﺎﻋﺘﻪ‪ ،‬ﻭﺍﺗﻘﺎﻩ ﲝﻘﻪ‪ ،‬ﺭﺣﻞ ﻭﺗﺮﻛﻬﻢ ﰲ ﻃﺮﻕ ﻣﺘﺸﻌﺒﺔ ﻻ ﻳﻬﺘﺪﻱ ﻓﻴﻬﺎ ﺍﻟﻀﺎﻝ‪ ،‬ﻭﻳﺴﺘﻴﻘﻦ ﺍﳌﻬﺘـﺪﻱ ( ﺍﻩ‬
‫ﻭﺍﳌﺮﺍﺩ ﺑﻔﻼﻥ ‪-‬ﻋﻠﻰ ﳐﺘﺎﺭ ﺃﻛﺜﺮ ﺍﻟﺸﺎﺭﺣﲔ‪ ،‬ﻣﻨﻬﻢ ﺍﻟﺒﺤﺮﺍﱐ‪ -‬ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ ،‬ﻭﻋﻠـﻰ‬
‫ﳐﺘﺎﺭ ﺑﻌﺾ ﺍﻟﺸﺎﺭﺣﲔ‪ :‬ﻋﻤﺮ ﺍﻟﻔﺎﺭﻭﻕ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‬
‫ﻭﰲ ﺍﻻﺣﺘﺠﺎﺝ ﻟﻠﻄﱪﺳﻲ ﺹ‪) :٢٣٠‬ﻋﻦ ﺍﻹﻣﺎﻡ ﺍﻟﺒﺎﻗﺮ ﻗﺎﻝ‪ :‬ﻭﻟﺴﺖ ﲟﻨﻜﺮ ﻓﻀﻞ ﺃﰊ ﺑﻜﺮ ﻭﻟﺴﺖ ﲟﻨﻜﺮ‬
‫ﻓﻀﻞ ﻋﻤﺮ ﻭﻟﻜﻦ ﺃﺑﺎ ﺑﻜﺮ ﺃﻓﻀﻞ ﻣﻦ ﻋﻤﺮ(ﺍﻩ‬
‫ﻭﰲ ﺇﺣﻘﺎﻕ ﺍﳊﻖ ﻟﻠﺸﻮﺷﺘﺮﻱ ‪) :١٦/١‬ﺃﻥ ﺭﺟﻼ ﺳﺄﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺼﺎﺩﻕ ﻋﻦ ﺃﰊ ﺑﻜﺮ ﻭﻋﻤـﺮ ﻓﻘـﺎﻝ‪:‬‬
‫ﺇﻣﺎﻣﺎﻥ ﻋﺎﺩﻻﻥ ﻣﻘﺴﻄﺎﻥ ﻛﺎﻧﺎ ﻋﻠﻰ ﺍﳊﻖ ﻭﻣﺎﺗﺎ ﻋﻠﻴﻪ ﻓﻌﻠﻴﻬﻤﺎ ﺭﲪﺔ ﺍﷲ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ(ﺍﻩ‬
‫ﻭﺍﻧﻈﺮ ﻃﺎﺋﻔﺔ ﻣﻦ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺎﺕ ﰲ ﻛﺘﺎﺏ‪) :‬ﺍﻟﺪﺭ ﺍﳌﻨﺜﻮﺭ ﻣﻦ ﺗﺮﺍﺙ ﺃﻫﻞ ﺍﻟﺒﻴﺖ ﻭﺍﻟﺼﺤﺎﺑﺔ( ﻟﻠﺴـﻴﺪ‬
‫ﻋﻼﺀ ﺍﻟﺪﻳﻦ ﺍﳌﺪﺭﺱ‬
‫ﻭﻗﺪ ﻛﺎﻧﺖ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺳﻴﺪﻧﺎ ﻋﻠﻲ ﻭﺍﻷﺋﻤﺔ ﻗﺒﻠﻪ ﻋﻼﻗﺔ ﳏﺒﺔ ﻭﺃﻟﻔﺔ ﻓﻔﻲ ‪‬ﺬﻳﺐ ﺍﻷﺣﻜـﺎﻡ ﺝ‪:١٨٧/٦‬‬
‫)ﻋﻦ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﻋﻠﻲ ﺍﳊﻠﱯ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ )ﻉ(‪ :‬ﻗﺎﻝ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ )ﻉ( ﻟﻌﻤﺮ ﺑﻦ ﺍﳋﻄـﺎﺏ‪:‬‬
‫"ﺛﻼﺙ ﺇﻥ ﺣﻔﻈﺘﻬﻦ ﻭﻋﻠﻤﺖ ‪‬ﻦ ﻛﻔﺘﻚ ﻣﺎ ﺳﻮﺍﻫﻦ ﻭﺇﻥ ﺗﺮﻛﺘﻬﻦ ﱂ ﻳﻨﻔﻌﻚ ﺷﻲﺀ ﺳﻮﺍﻫﻦ ﻗﺎﻝ‪ :‬ﻭﻣﺎ ﻫﻦ‬
‫ﻳﺎ ﺃﺑﺎ ﺍﳊﺴﻦ؟ ﻗﺎﻝ‪" :‬ﺇﻗﺎﻣﺔ ﺍﳊﺪﻭﺩ ﻋﻠﻰ ﺍﻟﻘﺮﻳﺐ ﻭﺍﻟﺒﻌﻴﺪ‪ ،‬ﻭﺍﳊﻜﻢ ﺑﻜﺘﺎﺏ ﺍﷲ ﰲ ﺍﻟﺮﺿـﺎ ﻭﺍﻟﺴـﺨﻂ‪،‬‬
‫ﻭﺍﻟﻘﺴﻢ ﺑﺎﻟﻌﺪﻝ ﺑﲔ ﺍﻷﲪﺮ ﻭﺍﻷﺳﻮﺩ" ﻓﻘﺎﻝ ﻟﻪ ﻋﻤﺮ‪ :‬ﻟﻌﻤﺮﻱ ﻟﻘﺪ ﺃﻭﺟﺰﺕ ﻭﺃﺑﻠﻐﺖ( ﺍﻩ‬

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 ‫ﻓﻬﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﺗﺪﻝ ﻋﻠﻰ ﻣﺪﻯ ﻧﺼﺢ ﺳﻴﺪﻧﺎ ﻋﻠﻲ ﻟﺴﻴﺪﻧﺎ ﻋﻤﺮ‪ ،‬ﻭﰲ ﺍﻟﺮﻭﺍﻳﺔ ﻧﺼﺤﻪ ﻟﻪ ﺑﺈﻗﺎﻣﺔ ﺍﳊﺪﻭﺩ ﻭﻟﻮ‬
‫ﱂ ﻳﻜﻦ ﻳﺮﻯ ﺷﺮﻋﻴﺔ ﻋﻤﺮ ﻟﻠﺨﻼﻓﺔ ﳌﺎ ﻧﺼﺤﻪ ﺑﺈﻗﺎﻣﺔ ﺍﳊﺪﻭﺩ‬
‫ﻭﻳﺮﻭﻱ ﺍﻟﻜﻠﻴﲏ ﻋﻦ ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﻋﻤﺎﺭ ﻋﻦ ﺃﰊ ﻋﺒﺪﺍﷲ )ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ( ﻗﺎﻝ‪ :‬ﺳﺄﻟﺘﻪ ﻋﻦ ﺍﳌﺮﺃﺓ ﺍﳌﺘﻮﰲ ﻋﻨـﻬﺎ‬
‫ﺯﻭﺟﻬﺎ ﺗﻌﺘﺪ ﰲ ﺑﻴﺘﻬﺎ ﺃﻭ ﺣﻴﺚ ﺷﺎﺀﺕ ﻗﺎﻝ‪) :‬ﺑﻞ ﺣﻴﺚ ﺷﺎﺀﺕ‪ ،‬ﺇﻥ ﻋﻠﻴﺎ )ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ( ﳌﺎ ﺗﻮﰲ ﻋﻤـﺮ‬
‫ﺃﺗﻰ ﺃﻡ ﻛﻠﺜﻮﻡ ﻓﺄﻧﻄﻠﻖ ‪‬ﺎ ﺇﱃ ﺑﻴﺘﻪ(ﺍﻩ ﺍﻟﻜﺎﰲ ﻭﺍﻟﻔﺮﻭﻉ )ﺑﺎﺏ ﺍﳌﺘﻮﰱ ﻋﻨﻬﺎ ﺯﻭﺟﻬﺎ ﺍﳌﺪﺧﻮﻝ ‪‬ﺎ ﺃﻳﻦ ﺗﻌﺘﺪ‬
‫‪ (٢/٢١١‬ﻭ‪‬ﺬﻳﺐ ﺍﻷﺣﻜﺎﻡ ﻟﻠﻄﻮﺳﻲ ﻋﻦ ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﻋﻤﺎﺭ ) ﺑﺎﺏ ﻋﺪﺩ ﺍﻟﻨﺴﺎﺀ ‪ (١٤٨/٨‬ﻭﺍﻻﺳﺘﺒﺼﺎﺭ‬
‫ﻟﻠﻄﻮﺳﻲ ﻋﻦ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺧﺎﻟﺪ )ﺑﺎﺏ ﺍﳌﺘﻮﰱ ﻋﻨﻬﺎ ﺯﻭﺟﻬﺎ ‪(٣٥٦/٣‬‬
‫ﻭﻋﻦ ﺍﻟﺮﺿﺎ ﻋﻦ ﺃﺑﻴﻪ ﻋﻦ ﺁﺑﺎﺋﻪ ﻋﻦ ﺍﳊﺴﲔ ﺑﻦ ﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ‪ ) :‬ﺇﻥ ﺃﺑﺎ ﺑﻜـﺮ‬
‫ﻣﲏ ﲟﱰﻟﺔ ﺍﻟﺴﻤﻊ ﻭﺇﻥ ﻋﻤﺮ ﻣﲏ ﲟﱰﻟﺔ ﺍﻟﺒﺼﺮ ﻭﺇﻥ ﻋﺜﻤﺎﻥ ﻣﲏ ﲟﱰﻟﺔ ﺍﻟﻔﺆﺍﺩ (ﺍﻩ ﺍﻧﻈﺮ‪ :‬ﻋﻴـﻮﻥ ﺍﻷﺧﺒـﺎﺭ‬
‫‪ ٢٨٠/١‬ﺍﻟﱪﻫﺎﻥ ‪ ،٤٢٠/٢‬ﻧﻮﺭ ﺍﻟﺜﻘﻠﲔ ‪ ١٦٤/٣‬ﻭﻣﻌﺎﱐ ﺍﻷﺧﺒﺎﺭ ‪٣٨٧‬‬
‫ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ ) :‬ﺃﻣﺎ ﺑﻌﺪ ﻓﺈﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺑﻌﺚ ﳏﻤﺪﺍ ﻓﺄﻧﻘﺬ ﺑﻪ ﻣﻦ ﺍﻟﻀﻼﻟﺔ ﻭﻧﻌﺶ ﺑﻪ‬
‫ﻣﻦ ﺍﳍﻠﻜﺔ ﻭﲨﻊ ﺑﻪ ﺑﻌﺪ ﺍﻟﻔﺮﻗﺔ ﰒ ﻗﺒﻀﻪ ﺍﷲ ﺇﻟﻴﻪ ﻭﻗﺪ ﺃﺩﻯ ﻣﺎ ﻋﻠﻴﻪ ﻓﺎﺳﺘﺨﻠﻒ ﺍﻟﻨـﺎﺱ ﺃﺑـﺎ ﺑﻜـﺮ ﰒ‬
‫ﺍﺳﺘﺨﻠﻒ ﺃﺑﻮ ﺑﻜﺮ ﻋﻤﺮ ﻓﺄﺣﺴﻨﺎ ﺍﻟﺴﲑﺓ ﻭﻋﺪﻻ ﰲ ﺍﻷﻣﺔ ﻭﻗﺪ ﻭﺟﺪﻧﺎ ﻋﻠﻴﻬﻤﺎ ﺃﻥ ﺗﻮﻟﻴﺎ ﺍﻷﻣﺮ ﺩﻭﻧﻨﺎ ﻭﳓﻦ‬
‫ﺁﻝ ﺭﺳﻮﻝ ﺍﷲ ﻭﺃﺣﻖ ﺑﺎﻷﻣﺮ ﻓﻐﻔﺮﻧﺎ ﺫﻟﻚ ﳍﻤﺎ ( ﺍﻩ ﺍﻧﻈﺮ‪ :‬ﺍﻟﺒﺤﺎﺭ ‪ ٤٥٦/٣٢‬ﻭ‪٥٦٩،٥٦٨/٣٣‬‬
‫ﻭﰲ ﻣﻮﻃﻦ ﺁﺧﺮ ﻗﺎﻝ‪ ) :‬ﰒ ﺇﻥ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺑﻌﺪﻩ ﺍﺳﺘﺨﻠﻔﻮﺍ ﺃﻣﲑﻳﻦ ﻣﻨﻬﻢ ﺻﺎﳊﲔ ﺃﺣﻴﻴﺎ ﺍﻟﺴـﲑﺓ ﻭﱂ‬
‫ﻳﻌﺪﻭﺍ ﺍﻟﺴﻨﺔ ( ﺍﻩ ﺍﻧﻈﺮ ﲝﺎﺭ ﺍﻷﻧﻮﺍﺭ ‪٥٣٥/٣٣‬‬
‫ﻭﻗﺎﻝ ﻓﻴﻬﻤﺎ‪ ) :‬ﻓﺘﻮﱃ ﺃﺑﻮ ﺑﻜﺮ ﺗﻠﻚ ﺍﻷﻣﻮﺭ ﻭﺳﺪﺩ ﻭﻗﺎﺭﺏ ﻭﺍﻗﺘﺼﺪ‪ ،‬ﻭﺗﻮﱃ ﻋﻤﺮ ﺍﻷﻣﺮ ﻓﻜﺎﻥ ﻣﺮﺿﻲ‬
‫ﺍﻟﺴﲑﺓ ﻣﻴﻤﻮﻥ ﺍﻟﻨﻘﻴﺔ( ﺍﻩ ﺍﻧﻈﺮ ﺍﻟﺒﺤﺎﺭ ‪٥٦٨/٣٣‬‬
‫ﻭﳌﺎ ﻗﻴﻞ ﻟﻪ ﻟﺴﻴﺪﻧﺎ ﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ :‬ﺃﻻ ﺗﻮﺻﻲ؟ ﻗﺎﻝ‪ :‬ﻣﺎ ﺃﻭﺻﻰ ﺭﺳﻮﻝ ﺍﷲ )ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟـﻪ‬
‫ﺳﻠﻢ( ﻓﺄﻭﺻﻲ‪ ،‬ﻭﻟﻜﻦ ﺇﺫﺍ ﺃﺭﺍﺩ ﺍﷲ ﺑﺎﻟﻨﺎﺱ ﺧﲑ ﲨﻌﻬﻢ ﻋﻠﻰ ﺧﲑﻫﻢ ﻛﻤﺎ ﲨﻌﻬﻢ ﺑﻌﺪ ﻧﺒـﻴﻬﻢ ﻋﻠـﻰ‬
‫ﺧﲑﻫﻢ( ﺍﻩ ﺍﻟﺸﺎﰲ ﺹ‪ ١٧١‬ﻃﺒﻌﺔ ﺍﻟﻨﺠﻒ‬
‫ﻭﻳﻘﻮﻝ ﺍﻹﻣﺎﻡ ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﰲ ﺃﰊ ﺑﻜﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪) :‬ﻓﺎﺧﺘﺎﺭ ﺍﳌﺴﻠﻤﻮﻥ ﺑﻌﺪﻩ )ﺃﻱ ﺍﻟﻨﱯ ﺻـﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ( ﺭﺟﻼ ﻣﻨﻬﻢ‪ ،‬ﻓﻘﺎﺭﺏ ﻭﺳﺪﺩ ﲝﺴﺐ ﺍﺳﺘﻄﺎﻋﺘﻪ ﻋﻠﻰ ﺧﻮﻑ ﻭﺟﺪ(ﺍﻩ ﺷﺮﺡ ‪‬ﺞ‬
‫ﺍﻟﺒﻼﻏﻪ ﻟﻠﻤﻴﺜﻢ ﺍﻟﺒﺤﺮﺍﱐ ﺹ‪.٤٠٠‬‬
‫ﻓﻴﻨﺒﻐﻲ ﻋﻠﻰ ﻣﻌﺎﺻﺮﻱ ﺍﻹﻣﺎﻣﻴﺔ ﻧﺸﺮ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻭﺍﻷﻗﻮﺍﻝ ﺍﻟﱵ ﻣﻦ ﺷﺄ‪‬ﺎ ﺃﻥ ﺗﺆﻟﻒ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﻭﺍﻹﻋﺮﺍﺽ‬
‫ﻋﻦ ﻣﺎ ﻳﻀﺎﺩﻫﺎ ﻭﺧﺼﻮﺻﺎ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺴﺐ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﻜﻔﲑ ﳌﻦ ﻋﺪﺍﻫﻢ ﻭﺳﻮﺀ ﻣﻌﺎﻣﻠﺘﻬﻢ‬
‫ﻭﻫﻨﺎﻙ ﻣﻦ ﻣﺘﺄﺧﺮﻱ ﺍﻹﻣﺎﻣﻴﺔ ﻣﻦ ﻳﻨﺤﻮ ﻫﺬﺍ ﺍﳌﻨﺤﻰ‪ ،‬ﻓﻬﺬﺍ ﳏﻤﺪ ﺍﳊﺴﲔ ﺁﻝ ﻛﺎﺷﻒ ﺍﻟﻐﻄﺎﺀ ﻳﻘـﻮﻝ ﰲ‬
‫ﻛﺘﺎﺑﻪ )ﺃﺻﻞ ﺍﻟﺸﻴﻌﺔ ﻭﺃﺻﻮﳍﺎ( ﺹ‪ ) :١٢٢‬ﻭﻻ ﺃﻗﻮﻝ ﺇﻥ ﺍﻵﺧﺮﻳﻦ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻭﻫﻢ ﺍﻷﻛﺜﺮ ﺍﻟـﺬﻳﻦ ﱂ‬

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 ‫ﻳﺘﺴﻤﻮﺍ ﺑﺘﻠﻚ ﺍﻟﺴﻤﺔ ) ﺃﻱ ﲰﺔ ﺍﻟﺘﺸﻴﻊ (؛ ﻗﺪ ﺧﺎﻟﻔﻮﺍ ﺍﻟﻨﱯ )ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ( ﻭﱂ ﻳﺄﺧـﺬﻭﺍ‬
‫ﺑﺈﺭﺷﺎﺩﻩ‪ ،‬ﻛﻼ ﻭﻣﻌﺎﺫ ﺍﷲ ﺃﻥ ﻳﻈﻦ ‪‬ﻢ ﺫﻟﻚ ﻭﻫﻢ ﺧﲑﺓ ﻣﻦ ﻋﻠﻰ ﻭﺟﻪ ﺍﻷﺭﺽ ﻳﻮﻣﺌﺬ‪ ،‬ﻟﻜﻦ ﻟﻌﻞ ﺗﻠـﻚ‬
‫ﺍﻟﻜﻠﻤﺎﺕ ﱂ ﻳﺴﻤﻌﻬﺎ ﻛﻠﻬﻢ‪ ،‬ﻭﻣﻦ ﲰﻊ ﺑﻌﻀﻬﺎ ﱂ ﻳﻠﺘﻔﺖ ﺇﱃ ﺍﳌﻘﺼﻮﺩ ﻣﻨﻬﺎ‪ ،‬ﻭﺻﺤﺎﺑﺔ ﺍﻟﻨﱯ ﺍﻟﻜﺮﺍﻡ ﺃﲰﻰ‬
‫ﻣﻦ ﺃﻥ ﲢﻠﻖ ﺇﱃ ﺃﻭﺝ ﻣﻘﺎﻣﻬﻢ ﺑﻐﺎﺙ ﺍﻷﻭﻫﺎﻡ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺃﻳﻀﺎﹰ‪) :‬ﻭﺣﲔ ﺭﺃﻯ )ﺃﻱ ﺍﻹﻣﺎﻡ ﻋﻠﻲ( ﺃﻥ ﺍﳋﻠﻴﻔﺘﲔ –ﺃﻋﲏ ﺍﳋﻠﻴﻔﺔ ﺍﻷﻭﱃ ﻭﺍﻟﺜﺎﱐ– ﺑﺬﻻ ﺃﻗﺼـﻰ‬
‫ﺍﳉﻬﺪ ﰲ ﻧﺸﺮ ﻛﻠﻤﺔ ﺍﻟﺘﻮﺣﻴﺪ ﻭﲡﻬﻴﺰ ﺍﳉﻨﻮﺩ ﻭﺗﻮﺳﻴﻊ ﺍﻟﻔﺘﻮﺡ ﻭﱂ ﻳﺴﺘﺄﺛﺮﻭﺍ ﻭﱂ ﻳﺴﺘﺒﺪﺍ‪ ،‬ﺑﺎﻳﻊ ﻭﺳـﺎﱂ‬
‫ﻭﺃﻏﻀﻰ ﻋﻤﺎ ﻳﺮﺍﻩ ﺣﻘﺎﹰ ﻟﻪ ﳏﺎﻓﻈﺔ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ﺃﻥ ﺗﺘﺼﺪﻉ ﻭﺣﺪﺗﻪ ﻭﺗﺘﻔﺮﻕ ﻛﻠﻤﺘﻪ ﻭﻳﻌـﻮﺩ ﺍﻟﻨـﺎﺱ ﺇﱃ‬
‫ﺟﺎﻫﻠﻴﺘﻬﻢ ﺍﻷﻭﱃ ( ﺍﻩ ﺃﺻﻞ ﺍﻟﺸﻴﻌﺔ ﻭﺃﺻﻮﳍﺎ ﺹ‪.١٢٤-١٢٣‬‬

‫ﻭﻗﺪ ﺃﺻﺪﺭ ﺍﳌﺮﺟﻊ ﺍﻟﺸﻴﻌﻲ ﻋﻠﻲ ﺍﳋﺎﻣﻨﺌﻲ ﻓﺘﻮﻯ ﺑﺘﺤﺮﱘ ﺳﺐ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ‪ ،‬ﻭﻗﺪ ﺭﺣﺐ‬
‫ﺍﻻﲢﺎﺩ ﺍﻟﻌﺎﳌﻲ ﻟﻌﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ ‪‬ﺬﻩ ﺍﻟﻔﺘﻮﻯ ﻭﻫﺬﺍ ﻫﻮ ﻧﺺ ﺍﻟﺘﺮﺣﻴﺐ‪:‬‬
‫ﺍﻻﲢﺎﺩ ﻳﺮﺣﺐ ﺑﻔﺘﻮﻯ ﺧﺎﻣﻨﺌﻲ ﺑﺘﺤﺮﱘ ﺳﺐ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﳋﻠﻔﺎﺀ‬
‫‪ - ٢٠٠٦-١١-٢٤‬ﺍﻟﻘﺎﻫﺮﺓ ‪ -‬ﻣﻮﻗﻊ ﺍﻻﲢﺎﺩ‬
‫ﺭﺣﺐ ﺍﻻﲢﺎﺩ ﺍﻟﻌﺎﳌﻲ ﻟﻌﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ ﺑﺎﻟﻔﺘﻮﻯ ﺍﻟﺬﻱ ﺃﺻﺪﺭﻫﺎ ﺍﻟﺴﻴﺪ ﻋﻠﻲ ﺍﳋﺎﻣﻨﺌﻲ ﻣﺮﺷﺪ ﺍﳉﻤﻬﻮﺭﻳﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﺍﻹﻳﺮﺍﻧﻴﺔ ﺑﺘﺤﺮﱘ ﺳﺐ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ‪ ،‬ﻭﺍﻋﺘﱪﻫﺎ ﺧﻄﻮﺓ ﻣﻬﻤﺔ ﻭﻣﻘﺪﺭﺓ ﰲ ﺇﻃﺎﺭ‬
‫ﺍﻟﺴﻌﻲ ﳓﻮ ﺍﻟﺘﻘﺮﻳﺐ ﺑﲔ ﺃﻫﻞ ﺍﳌﺬﻫﺒﲔ ﺍﻟﻜﺒﲑﻳﻦ ﺍﻟﺴﻨﺔ ﻭﺍﻟﺸﻴﻌﺔ‪.‬‬
‫ﻭﺃﻛﺪ ﺧﺎﻣﻨﺌﻲ‪ ،‬ﺭﺩﺍ ﻋﻠﻰ ﺳﺆﺍﻝ ﻭﺟﻪ ﺇﻟﻴﻪ ﺣﻮﻝ ﺣﻜﻢ ﺳﺐ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷـﺪﻳﻦ‪ :‬ﺃﻥ ﺃﻱ‬
‫ﻗﻮﻝ ﺃﻭ ﻓﻌﻞ ﺃﻭ ﺳﻠﻮﻙ ﻳﻌﻄﻲ ﺍﳊﺠﺔ ﻭﺍﻟﺬﺭﻳﻌﺔ ﻟﻸﻋﺪﺍﺀ ﺃﻭ ﻳﺆﺩﻱ ﺇﱃ ﺍﻟﻔﺮﻗﺔ ﻭﺍﻻﻧﻘﺴﺎﻡ ﺑﲔ ﺍﳌﺴﻠﻤﲔ‬
‫ﻫﻮ ﺑﺎﻟﻘﻄﻊ ﺣﺮﺍﻡ ﺷﺮﻋﺎ‪.‬‬
‫ﻭﺃﺷﺎﺭﺕ ﺻﺤﻴﻔﺔ "ﺍﻷﻫﺮﺍﻡ" ﺍﳌﺼﺮﻳﺔ ﺍﳋﻤﻴﺲ ‪٢٠٠٦-١١-٢٣‬ﻡ ﺇﱃ ﺃﻥ ﺍﻟﺴﻠﻄﺎﺕ ﺍﻹﻳﺮﺍﻧﻴﺔ ﻃﺎﻟﺒـﺖ‬
‫ﺑﺘﻌﻤﻴﻢ ﺍﻟﻔﺘﻮﻯ ﻭﺇﺭﺳﺎﳍﺎ ﺇﱃ ﻭﺳﺎﺋﻞ ﺍﻹﻋﻼﻡ ﺍﳌﺨﺘﻠﻔﺔ‪.‬‬
‫ﻭﺗﻌﻠﻴﻘﺎ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﺍﻋﺘﱪ ﺍﻟﺪﻛﺘﻮﺭ ﳏﻤﺪ ﺳﻠﻴﻢ ﺍﻟﻌﻮﺍ ﺍﻷﻣﲔ ﺍﻟﻌﺎﻡ ﻟﻼﲢﺎﺩ ﺍﻟﻌﺎﳌﻲ ﻟﻌﻠﻤﺎﺀ ﺍﳌﺴـﻠﻤﲔ‪ ،‬ﰲ‬
‫ﺗﺼﺮﳛﺎﺕ ﺧﺎﺻﺔ ﳌﻮﻗﻊ ﺍﻻﲢﺎﺩ ﺍﳉﻤﻌﺔ ‪٢٠٠٦-١١-٢٤‬ﻡ‪ ،‬ﺃﻥ ﻫﺬﻩ ﺍﻟﻔﺘﻮﻯ ﺗﻌﺪ ﺧﻄﻮﺓ ﻣﻬﻤﺔ ﻃﺎﳌـﺎ‬
‫ﻧﺎﺩﻱ ‪‬ﺎ ﺍﲢﺎﺩ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻻﻓﺘﺎ ﺇﱃ ﺃ‪‬ﺎ ﺳﺘﺴﺎﻫﻢ ﰲ ﺇﺯﺍﻟﺔ ﺍﳌﺸﺎﻋﺮ ﺍﻟﺴﻠﺒﻴﺔ ﺍﻟﱵ ﺗﻈﻬﺮ ﺑﲔ ﻭﻗﺖ ﻭﺁﺧﺮ ﺑﲔ‬
‫ﺍﻟﺴﻨﺔ ﻭﺍﻟﺸﻴﻌﺔ‪.‬‬
‫ﻭﺩﻋﺎ ﺍﻟﻌﻮﺍ ﰲ ﻫﺬﻩ ﺍﳌﻨﺎﺳﺒﺔ ﺍﻹﺧﻮﺓ ﰲ ﺍﻟﻌﺮﺍﻕ ﺇﱃ ﻣﺮﺍﻋﺎﺓ ﺣﺮﻣﺔ ﺍﻟﺪﻡ ﺍﳌﺴﻠﻢ ﻋﻠﻰ ﺍﻟﺴﻼﺡ ﺍﳌﺴﻠﻢ ﻣﻬﻤﺎ‬
‫ﺗﻜﻦ ﺍﻷﺳﺒﺎﺏ ﻭﻣﻬﻤﺎ ﻳﻜﻦ ﻋﻤﻖ ﺍﳋﻼﻓﺎﺕ‪ ،‬ﻣﻌﺮﺑﺎ ﻋﻦ ﺇﺩﺍﻧﺘﻪ ﳌﺎ ﻭﻗﻊ ﰲ ﻣﺪﻳﻨﺔ ﺍﻟﺼﺪﺭ ﺃﻣﺲ ﺍﳋﻤﻴﺲ ﻣﻦ‬

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 ‫ﺗﻔﺠﲑﺍﺕ ﺃﻭﺩﺕ ﲝﻴﺎﺓ ﺍﻟﻌﺸﺮﺍﺕ‪ ،‬ﻭﺃﻋﺮﺏ ﻋﻦ ﺗﻌﺎﺯﻳﻪ ﻷﺳﺮ ﺍﻟﻀﺤﺎﻳﺎ ﻭﻣﻮﺍﺳﺎﺗﻪ ﻟﻠﻤﺼﺎﺑﲔ‪ ،‬ﻣﺘﻤﻨﻴـﺎ ﺃﻥ‬
‫ﺗﻜﻮﻥ ﻫﺬﻩ ﺁﺧﺮ ﺍﳊﻮﺍﺩﺙ ﺍﻷﻟﻴﻤﺔ ﰲ ﻫﺬﺍ ﺍﻟﺒﻠﺪ ﺍﻟﻌﺮﰊ ﺍﻟﻌﺮﻳﻖ‪.‬‬
‫ﺟﺪﻳﺮ‪ ‬ﺑﺎﻟﺬﻛﺮ‪ ،‬ﺃﻥ ﺍﻻﲢﺎﺩ ﺍﻟﻌﺎﳌﻲ ﻟﻌﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ ‪-‬ﺍﻟﺬﻱ ﻳﻀﻢ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﺍﳌﺬﺍﻫﺐ ﲨﻴﻌﺎ‪ ،‬ﻭﻟﺮﺋﻴﺴـﻪ‬
‫ﻧﻮﺍﺏ ﺛﻼﺛﺔ ﻣﻦ ﺍﻟﺸﻴﻌﺔ ﻭﺍﻟﺴﻨﺔ ﻭﺍﻹﺑﺎﺿﻴﺔ‪ -‬ﻳﺆﻛﺪ ﺩﻭﻣﺎ ﻋﻠﻰ ﻣﻮﻗﻔﻪ ﺍﻟﺜﺎﺑﺖ ﻣﻦ ﺿﺮﻭﺭﺓ ﻭﺃﹾﺩ ﺃﻱ ﻓﺘﻨﺔ ﺑﲔ‬
‫ﺍﳌﺴﻠﻤﲔ ﰲ ﻣﻬﺪﻫﺎ‪ ،‬ﻭﻣﻦ ﺿﺮﻭﺭﺓ ﺍﻟﺘﻘﺮﻳﺐ ﺑﲔ ﺃﻫﻞ ﺍﳌﺬﺍﻫﺐ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻋﻠﻤﺎﺋﻬﺎ ﻭﺃﺗﺒﺎﻋﻬـﺎ‪ ،‬ﻭﻣـﻦ‬
‫ﺿﺮﻭﺭﺓ ﺍﻟﺘﻌﺎﻭﻥ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﻛﺎﻓﺔ ﻓﻴﻤﺎ ﺍﺗﻔﻘﻮﺍ ﻋﻠﻴﻪ‪ ،‬ﻭﺃﻥ ﻳﻌﺬﺭ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ ﻓﻴﻤﺎ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻪ( ﺍﻧﺘﻬﻰ‬
‫ﺗﻌﻠﻴﻖ ﺍﻻﲢﺎﺩ ﻋﻠﻰ ﺍﻟﻔﺘﻮﻯ‬
‫ﻭﺑﻨﺤﻮ ﻣﺎ ﺃﻓﱴ ﺑﻪ ﺍﳌﺮﺟﻊ ﺍﳋﺎﻣﻨﺌﻲ ﺃﻓﱴ ﺃﻳﻀﺎ ﺍﳌﺮﺟﻊ ﳏﻤﺪ ﺣﺴﲔ ﻓﻀﻞ ﺍﷲ ﻛﻤﺎ ﰲ ﻣﻮﻗﻌﻪ ﻋﻠﻰ ﺍﻟﻨـﺖ‬
‫ﻭﺍﳌﺮﺟﻊ ﺣﺴﲔ ﺍﳌﺆﻳﺪ ﻛﻤﺎ ﰲ ﻣﻮﻗﻌﻪ ﻋﻠﻰ ﺍﻟﻨﺖ ﺃﻳﻀﺎ ﻭﺑﻨﺤﻮﻩ ﺃﻓﱴ ﻣﺮﺗﻀﻰ ﺍﻟﻌﺴﻜﺮﻱ‬

‫ﻭﻗﺪ ﺃﺟﺮﺕ »ﳎﻠﺔ ﺍﳉﺴﻮﺭ« ﰲ ﻋﺪﺩﻫﺎ )ﺍﻟﺘﺎﺳﻊ( ‪-‬ﺍﻟﺴﻨﺔ ﺍﻷﻭﱃ‪ -‬ﺭﺑﻴﻊ ﺍﻷﻭﻝ ‪١٤٢٥‬ﻫـ‪ ،‬ﺣﻮﺍﺭﺍﹰ ﻣﻊ‬
‫ﺣﺴﻦ ﺍﻟﺼﻔﺎﺭ‪ ،‬ﻭﻛﺎﻥ ﳑﺎ ﻭﺟﻪ ﻟﻪ ﻣﻦ ﺍﻷﺳﺌﻠﺔ؛ ﺳﺆﺍﻝ ﻋﻦ ﺣﻜﻢ ﺳﺐ ﻭﺷﺘﻢ ﺍﻟﺼﺤﺎﺑﺔ؟‬
‫ﻭﻛﺎﻥ ﳑﺎ ﺟﺎﺀ ﰲ ﺟﻮﺍﺑﻪ‪...) :‬ﺍﻟﺴﺐ ﻭﺍﻟﺸﺘﻢ ﺃﺻﺒﺢ ﳑﺎﺭﺳﺔﹰ ﻗﺪﳝﺔﹰ؛ ﻷﻥ ﺍﻟﺸﻴﻌﺔ ﻛﺎﻥ ﻟﺪﻳﻬﻢ ﺑﻌـﺾ‬
‫ﺭﺩﻭﺩ ﺍﻷﻓﻌﺎﻝ ﰲ ﻣﺮﺍﺣﻞ ﺳﺎﺑﻘﺔ‪ ،‬ﻭﻟﻜﻨﻬﻢ ﺍﻟﻴﻮﻡ ﻻ ﳝﺎﺭﺳﻮﻥ ﺳﺒﺎﹰ ﻭﻻ ﺷﺘﻤﺎﹰ‪ .‬ﻣﺎ ﻫﻮ ﺍﳌﻄﻠﻮﺏ ﺃﻛﺜﺮ ﻣﻦ‬
‫ﻫﺬﺍ؟‬
‫ﻭﺳﺌﻞ ﺃﻳﻀﺎ‪ :‬ﻣﺎﺫﺍ ﻋﻦ ﻣﻮﻗﻔﻜﻢ ﻣﻦ ﺃﰊ ﺑﻜﺮ ﻭﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ؟‬
‫ﻓﺄﺟﺎﺏ‪ :‬ﻟﻠﺸﻴﻌﺔ ﻣﻮﻗﻒ‪ ‬ﻭﺍﺿﺢ‪ ‬ﻣﻦ ﻣﺴﺄﻟﺔ ﺍﻹﻣﺎﻣﺔ‪ ،‬ﻳﻌﺘﻘﺪﻭﻥ ﺃﻥ ﺍﻹﻣﺎﻣﺔ ﻣﻦ ﺣﻖ‪ ‬ﻋﻠﻲ ﻛﺮﻡ ﺍﷲ ﻭﺟﻬـﻪ‬
‫ﺑﻨﺺ ﺣﺪﻳﺚ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ‪ .‬ﻭﻟﻜﻨﻬﻢ ﻳﺮﻭﻥ ﺃﻳﻀﺎﹰ ﺃﻥ ﻋﻠﻴﺎﹰ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺑﺎﻳﻊ‬
‫ﺍﻟﺸﻴﺨﲔ ﻭﺑﺎﻳﻊ ﻋﺜﻤﺎﻥ ﻭﻋﻤﻞ ﲢﺖ ﻇﻞ ﺧﻼﻓﺘﻬﻢ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﻼ ﻳﺒﻨﻐﻲ ﺃﻥ ﻳﺴﺎﺀ ﳍﻢ‪ ،‬ﻭﺃﻧﺎ ﺷﺨﺼـﻴﺎﹰ‬
‫ﻗﻠﺖ‪ :‬ﺇﻥ ﻫﺬﺍ ﺣﺮﺍﻡ‪ .‬ﻭﻟﻴﺲ ﻣﻄﻠﻮﺑﺎﹰ ﻣﻦ ﺍﻟﺸﻴﻌﺔ ﺃﻛﺜﺮ ﻣﻦ ﻫﺬﺍ‪(.‬ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺍﻟﺼﻔﺎﺭ ﰲ ﻛﺘﺎﺑﻪ )ﺍﻟﺴﻠﻔﻴﻮﻥ ﻭﺍﻟﺸﻴﻌﺔ ﳓﻮ ﻋﻼﻗﺔ ﺃﻓﻀﻞ( ﺹ‪) :٤٥‬ﺇﻧﲏ ﺃﺩﻋﻮ ﻧﻔﺴﻲ ﻭﺃﺑﻨﺎﺀ ﳎﺘﻤﻌﻲ‬
‫ﻣﻦ ﺍﻟﺸﻴﻌﺔ ﺇﱃ ﺿﺒﻂ ﺍﻻﻧﻔﻌﺎﻻﺕ ﻭﻣﺮﺍﻋﺎﺓ ﻣﺸﺎﻋﺮ ﺇﺧﻮﺍ‪‬ﻢ ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﲟﻨﻊ ﺃﻱ ﺇﺳﺎﺀﺓ ﻷﺣﺪ ﻣﻦ‬
‫ﺍﳋﻠﻔﺎﺀ ﻭﺃﺟﻼﺀ ﺍﻟﺼﺤﺎﺑﺔ ﻗﺪ ﺗﺼﺪﺭ ﻣﻦ ﺟﺎﻫﻞ ﺃﻭ ﻣﻐﺮﺽ ﻣﻨﻬﻢ ﻭﺑﺄﻥ ﻳﻨﻔﺘﺤﻮﺍ ﺃﻛﺜﺮ ﻋﻠﻰ ﺍﻵﺧﺮﻳﻦ‪،‬‬
‫ﻭﻳﺘﺠﺎﻭﺯﻭﺍ ﺑﻌﺾ ﺣﺎﻻﺕ ﺍﻻﻧﻜﻔﺎﺀ ﻭﺍﻻﻧﻐﻼﻕ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺍﻟﺼﻔﺎﺭ ﺃﻳﻀﺎ ﰲ ﺣﻮﺍﺭ ﻟﻪ ﰲ ﻣﻮﻗﻊ ﺇﻳﻼﻑ ﻣﻨﺸﻮﺭ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﺴﺎﺑﻖ ﺍﻟﺬﻛﺮ ﺹ‪) :٥٣‬ﻣﻮﺿـﻮﻉ‬
‫ﺍﳋﻼﻓﺔ ﻭﺍﳋﻠﻔﺎﺀ ﺃﺻﺒﺢ ﻗﻀﻴﺔ ﺗﺎﺭﳜﻴﺔ ﻓﻠﻤﺎﺫﺍ ﻳﻜﻮﻥ ﻋﻘﺒﺔ ﰲ ﻃﺮﻳﻖ ﺍﻷﻣﺔ ﰲ ﻋﺼﺮﻧﺎ ﺍﳊﺎﺿﺮ؟! ﲝﻴﺚ‬
‫ﻳﻨﺸﻐﻞ ﺍﻟﺸﻴﻌﺔ ﺑﺈﺛﺒﺎﺕ ﺭﺃﻳﻬﻢ ﺃﻭ ﳛﺮﺹ ﺍﻟﺴﻨﺔ ﻋﻠﻰ ﺗﻐﻴﲑ ﺭﺃﻱ ﺍﻟﺸﻴﻌﺔ ﻓﻴﻪ‬

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 ‫ﺇﻧﻨﺎ ﻟﺴﻨﺎ ﳐﲑﻳﻦ ﺍﻵﻥ ﺑﲔ ﺧﻼﻓﺔ ﺃﰊ ﺑﻜﺮ ﻭﺧﻼﻓﺔ ﻋﻠﻲ ﺣﱴ ‪‬ﺘﻢ ﺑﺈﻗﻨﺎﻉ ﺑﻌﻀﻨﺎ ﺑﻌﻀﺎ ﺑﺄﺣﺪ ﺍﳋﻴﺎﺭﻳﻦ‪،‬‬
‫ﻟﻜﻨﻨﺎ ﻋﻠﻰ ﻣﻔﺮﻕ ﻃﺮﻕ ﻓﻴﻤﺎ ﻳﺮﺗﺒﻂ ﺑﻮﺟﻮﺩﻧﺎ ﻭﻛﺮﺍﻣﺘﻨﺎ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ‪ ،‬ﻓﻬﻞ ﻧﻜﻮﻥ ﺃﻭ ﻻ ﻧﻜﻮﻥ؟ ﻭﻣﺎ‬
‫ﻫﻮ ﻣﻮﻗﻌﻨﺎ ﺑﲔ ﺍﻷﻣﻢ ﰲ ﻫﺬﺍ ﺍﻟﻌﺼﺮ؟ ﻭﻫﺬﺍ ﻣﺎ ﳚﺐ ﺃﻥ ﻧﻨﺸﻐﻞ ﺑﻪ ﲨﻴﻌﺎ ﻻﺭﺗﺒﺎﻃﻪ ﲝﻴﺎﺗﻨﺎ ﻭﻣﺴﺘﻘﺒﻠﻨﺎ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺍﻟﺼﻔﺎﺭ ﰲ ﻧﻔﺲ ﺍﻟﻜﺘﺎﺏ ﺹ‪ ) :٥٣‬ﺇﺫﺍ ﻛﺎﻥ ﻣﻦ ﺣﻖ ﺍﻟﺸﻴﻌﺔ ﺃﻥ ﺗﻜﻮﻥ ﳍﻢ ﺭﺅﻳﺘﻬﻢ ﻭﻗﻨﺎﻋﺘـﻬﻢ‬
‫ﻓﻠﻴﺲ ﻣﻦ ﺣﻘﻬﻢ ﺍﻹﺳﺎﺀﺓ ﺇﱃ ﺭﻣﻮﺯ ﻭﻣﻘﺪﺳﺎﺕ ﺍﻟﻄﺮﻕ ﺍﻵﺧﺮ‪ ،‬ﺇﻥ ﺫﻟﻚ ﻳﺸﻜﻞ ﺍﳓﺮﺍﻓﺎ ﰲ ﺗﻌﺎﻟﻴﻢ ﺍﻟﺪﻳﻦ‬
‫ﻭﺁﺩﺍﺑﻪ ﻭﻳﺆﺩﻱ ﺇﱃ ﺍﻟﻔﱳ ﻭﲣﺮﻳﺐ ﻭﺣﺪﺓ ﺍﻷﻣﺔ‪.‬‬
‫ﻣﻦ ﻫﻨﺎ ﻧﻌﺘﱪ ﺍﻹﺳﺎﺀﺓ ﺑﺎﻟﺴﺐ ﻭﺍﻟﺸﺘﻢ ﻟﻠﺨﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ ﻋﻤﻼ ﳏﺮﻣﺎ ﺧﺎﻃﺌﺎ‪ ،‬ﻻ ﻳﺼﺪﺭ ﺇﻻ ﻋﻦ ﺟﺎﻫﻞ‬
‫ﻣﻐﺮﺽ‪ ،‬ﻭﻗﺪ ﲢﺪﺙ ﺿﺪ ﻫﺬﻩ ﺍﻟﻈﺎﻫﺮﺓ ﺍﻟﺴﻴﺌﺔ ﻛﺜﲑ ﻣﻦ ﺃﺋﻤﺔ ﺍﻟﺸﻴﻌﺔ ﻭﻋﻠﻤﺎﺋﻬﻢ ﺍﳌﺼﻠﺤﲔ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺃﻳﻀﺎ‪) :‬ﻭﻛﺘﺐ ﺍﻟﺘﺮﺍﺙ ﺍﻟﺴﲏ ﻭﺍﻟﺸﻴﻌﻲ ﻓﻴﻬﺎ ﺍﻧﻌﻜﺎﺱ ﳊﺎﻻﺕ ﺍﳋﻼﻑ ﻭﺍﻟﺘﺸﻨﺞ ﺍﳌﺬﻫﱯ ﻭﻫﻲ ﺗﻌﱪ‬
‫ﻋﻦ ﺁﺭﺍﺀ ﺃﺻﺤﺎ‪‬ﺎ ﻛﻤﺎ ﺃ‪‬ﺎ ﻧﺘﺎﺝ ﻟﺒﻴﺌﺎ‪‬ﻢ ﻭﻋﺼﻮﺭﻫﻢ ﻓﻠﻤﺎﺫﺍ ﻧﻜﻮﻥ ﺃﺳﺎﺭﻯ ﻟﻜﺘﺐ ﺍﻟﺘﺮﺍﺙ؟! ﻭﳌﺎﺫﺍ ﳛﺎﻛﻢ‬
‫ﺑﻌﻀﻨﺎ ﺑﻌﻀﺎ ﻋﻠﻰ ﻣﺎ ﻭﺭﺩ ﰲ ﻛﺘﺐ ﺃﺳﻼﻓﻪ؟!‬
‫ﺇﻥ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﻘﺮﺭ ﲡﺎﻭﺯ ﻫﺬﺍ ﺍﳉﺎﻧﺐ ﺍﳌﻈﻠﻢ ﺍﻟﺴﻠﱯ ﻣﻦ ﺗﺮﺍﺛﻨﺎ ﺳﻨﺔ ﻭﺷﻴﻌﺔ ﻭﻧﺮﻛﺰ ﻋﻠـﻰ ﺍﳉﺎﻧـﺐ‬
‫ﺍﳌﻀﻲﺀ ﺍﻹﳚﺎﰊ ﻣﻨﻪ ﺍﻟﺬﻱ ﻳﺴﺎﻋﺪﻧﺎ ﻋﻠﻰ ﺇﺻﻼﺡ ﺃﻣﻮﺭﻧﺎ ﻭﻣﻌﺎﳉﺔ ﻣﺸﺎﻛﻠﻨﺎ ﻭﺗﺪﻋﻴﻢ ﻭﺣﺪﻧﺎ ﻭﺃﻟﻔﺘﻨﺎ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﳏﻤﺪ ﺑﺎﻗﺮ ﺍﻟﺼﺪﺭ‪ ) :‬ﺇﻥ ﺍﻟﺼﺤﺎﺑﺔ ﺑﻮﺻﻔﻬﻢ ﺍﻟﻄﻠﻴﻌﺔ ﺍﳌﺆﻣﻨﺔ ﺍﳌﺴﺘﻨﲑﺓ‪ ،‬ﻛﺎﻧﻮﺍ ﺃﻓﻀﻞ ﻭﺃﺻﻞ ﺑـﺬﺭﺓ‬
‫ﻟﻨﺸﻮﺀ ﺃﻣﺔ ﺭﺳﺎﻟﻴﺔ‪ ،‬ﺣﱴ ﺇﻥ ﺗﺎﺭﻳﺦ ﺍﻹﻧﺴﺎﻥ ﱂ ﻳﺸﻬﺪ ﺟﻴﻼ ﻋﻘﺎﺋﺪﻳﺎ ﺃﺭﻭﻉ ﻭﺃﻧﺒﻞ ﻭﺃﻃﻬﺮ ﻣـﻦ ﺍﳉﻴـﻞ‬
‫ﺍﻟﺬﻱ ﺍﻧﺸﺄ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻘﺎﺋﺪ(ﺍﻩ )ﲝﺚ ﺣﻮﻝ ﺍﻟﻮﻻﻳﺔ‪ ،‬ﺍ‪‬ﻤﻮﻋﺔ ﺍﻟﻜﺎﻣﻠﺔ ‪(٤٨‬‬
‫ﻭﻗﺎﻝ ﺍﻟﺪﻛﺘﻮﺭ ﺃﲪﺪ ﺍﻟﻮﺍﺋﻠﻲ‪ ) :‬ﺃﻭﺩ ﺃﻥ ﺃﻟﻔﺖ ﺍﻟﻨﻈﺮ ﺃﻧ‪‬ﻲ ﺧﻼﻝ ﻣﺮﺍﺟﻌﺎﰐ ﻛﺘﺐ ﺍﻟﺘﺎﺭﻳﺦ ﱂ ﺃﺭ ﰲ ﺍﻟﻔﺘﺮﺓ‬
‫ﺍﻟﱵ ﲤﺘﺪ ﻣﻦ ﺑﻌﺪ ﻭﻓﺎﺓ ﺍﻟﻨﱯ ﺣﱴ ‪‬ﺎﻳﺔ ﺧﻼﻓﺔ ﺍﳋﻠﻔﺎﺀ ﻣﻦ ﻋﻤﺪ ﺇﱃ ﺍﻟﺸﺘﻢ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻹِﻣﺎﻡ‪ ،‬ﻭﺇﻧ‪‬ﻤﺎ‬
‫ﻫﻨﺎﻙ ﻣﻦ ﻗﻴ‪‬ﻢ ﺍﳋﻠﻔﺎﺀ ﻭﻗﻴ‪‬ﻢ ﺍﻹِﻣﺎﻡ‪ ،‬ﻭﺣﱴ ﰲ ﺃﺷﺪ ﲨﺤﺎﺕ ﻋﺎﻃﻔﺔ ﺍﻟﻮﻻﺀ ﱂ ﳒﺪ ﻣﻦ ﻳﺸﺘﻢ ﺃﺣﺪﺍﹰ ﳑـﻦ‬
‫ﺗﻘﺪﻡ ﺍﻹِﻣﺎﻡ ﺑﺎﳋﻼﻓﺔ ﻳﻀﺎﻑ ﻟﺬﻟﻚ ﺃﻧ‪‬ﻪ ﺣﱴ ﰲ ﺍﻟﻔﺘﺮﺓ ﺍﻟﺜﺎﻧﻴﺔ ﺃﻱ ﰲ ﻋﻬﻮﺩ ﺍﻷﻣﻮﻳﲔ ﻛﺎﻥ ﻣﻌﻈﻢ ﺍﻟﺸﻴﻌﺔ‬
‫ﻳﺘﻮﺭﻋﻮﻥ ﻋﻦ ﺷﺘﻢ ﺃﺣﺪ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﺃﻭ ﺍﻟﺘﺎﺑﻌﲔ(ﺍﻩ )ﻫﻮﻳﺔ ﺍﻟﺘﺸﻴﻊ‪.(٣٩‬‬

‫اﻟﻨﻤﻮذج اﻟﺮاﺑﻊ ‪ :‬اﻟﺴﻠﻔﯿﺔ‬

‫ﻗﺎﻝ ﺍﻟﺸﻮﻛﺎﱐ ﰲ ﺍﻟﺒﺪﺭ ﺍﻟﻄﺎﻟﻊ ﺝ‪/٢‬ﺹ‪ ٥‬ﻋﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﻭﺃﺗﺒﺎﻋﻪ‪ ...) :‬ﻭﻟﻜﻨﻬﻢ ﻳﺮﻭﻥ ﺃﻥ‬
‫ﻣﻦ ﱂ ﻳﻜﻦ ﺩﺍﺧﻼ ﲢﺖ ﺩﻭﻟﺔ ﺻﺎﺣﺐ ﳒﺪ ﻭﳑﺘﺜﻼ ﻷﻭﺍﻣﺮﻩ ﺧﺎﺭﺝ ﻋﻦ ﺍﻹﺳﻼﻡ‬
‫ﻭﻟﻘﺪ ﺃﺧﱪﱐ ﺃﻣﲑ ﺣﺠﺎﺝ ﺍﻟﻴﻤﻦ ﺍﻟﺴﻴﺪ ﳏﻤﺪ ﺑﻦ ﺣﺴﲔ ﺍﳌﺮﺍﺟﻞ ﺍﻟﻜﺒﺴﻲ ﺃﻥ ﲨﺎﻋﺔ ﻣﻨﻬﻢ ﺧﺎﻃﺒﻮﻩ ﻫـﻮ‬
‫ﻭﻣﻦ ﻣﻌﻪ ﻣﻦ ﺣﺠﺎﺝ ﺍﻟﻴﻤﻦ ﺑﺄ‪‬ﻢ ﻛﻔﺎﺭ ﻭﺃ‪‬ﻢ ﻏﲑ ﻣﻌﺬﻭﺭﻳﻦ ﻋﻦ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺻﺎﺣﺐ ﳒﺪ ﻟﻴﻨﻈﺮ ﰲ‬
‫ﺇﺳﻼﻣﻬﻢ ﻓﻤﺎ ﲣﻠﺼﻮﺍ ﻣﻨﻪ ﺇﻻ ﲜﻬﺪ ﺟﻬﻴﺪ(ﺍﻩ‬

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 ‫ﻭﻗﺎﻝ ﺍﻟﺼﻨﻌﺎﱐ ﻗﺒﻠﻪ‪) :‬ﻭﻗﺪ ﻭﺻﻞ ﺇﻟﻴﻨﺎ ‪-‬ﺑﻌﺪ ﺑﻠﻮﻍ ﺍﻟﻘﺼﻴﺪﺓ‪ -‬ﺍﻟﺸﻴﺦ‪ ‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﻨﺠﺪﻱ ﻭﻭﺻﻒ ﻣﻦ‬
‫ﺣﺎﻝ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺃﺷﻴﺎﺀ ﺃﻧﻜﺮﻧﺎﻫﺎ‪ :‬ﻣﻦ ﺳﻔﻜﻪ ﺍﻟﺪﻣﺎﺀ ﻭ‪‬ﺒﻪ ﺍﻷﻣﻮﺍﻝ ﻭﲡﺮﻳـﻪ ﻋﻠـﻰ ﻗﺘـﻞ‬
‫ﺍﻟﻨﻔﻮﺱ ﻭﻟﻮ ﺑﺎﻻﻏﺘﻴﺎﻝ ﻭﺗﻜﻔﲑﻩ ﺍﻷﻣﺔ ﺍﶈﻤﺪﻳﺔ ﰲ ﲨﻴﻊ ﺍﻷﻗﻄﺎﺭ‬
‫ﻓﺒﻘﻴﻨﺎ ﰲ ﺗﺮﺩﺩ ﻓﻴﻤﺎ ﻧﻘﻠﻪ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺣﱴ ﻭﺻﻞ ﺍﻟﺸﻴﺦ ﻣﺮﺑﺪ ﻭﻟﻪ ﻧﺒﺎﻫﺔ ﻭﺃﻭﺻﻞ ﺑﻌﺾ ﺭﺳـﺎﺋﻞ‬
‫ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺍﻟﱵ ﲨﻌﻬﺎ ﰲ ﻭﺟﻪ ﺗﻜﻔﲑﻩ ﺃﻫﻞ ﺍﻷﳝﺎﻥ ﻭﻗﺘﻠﻬﻢ ﻭ‪‬ﺒﻬﻢ ﻭﺣﻘﻖ ﻟﻨﺎ ﺃﺣﻮﺍﻟﻪ ﻭﺃﻗﻮﺍﻟـﻪ‬
‫ﻭﺃﻓﻌﺎﻟﻪ ﻓﺮﺃﻳﻨﺎ ﺃﺣﻮﺍﻟﻪ ﺃﺣﻮﺍﻝ ﺭﺟﻞ ﻋﺮﻑ ﻣﻦ ﺍﻟﺸﺮﻳﻌﺔ ﺷﻄﺮﺍ ﻭﱂ ﳝﻌﻦ ﺍﻟﻨﻈﺮ ﻭﻻ ﻗﺮﺃ ﻋﻠﻰ ﻣﻦ ﻳﻬﺪﻳﻪ ‪‬ﺞ‬
‫ﺍﳍﺪﺍﻳﺔ ﻭﻳﺪﻟﻪ ﻋﻠﻰ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻨﺎﻓﻌﺔ ﻭﻳﻔﻘﻬﻪ ﻓﻴﻬﺎ‪...‬‬
‫ﻭﳌﺎ ﺃﺧﺬ ﻋﻠﻴﻨﺎ ﺍﻟﺸﻴﺦ ﻣﺮﺑﺪ ﺫﻟﻚ ﺗﻌﲔ ﻋﻠﻴﻨﺎ ﻟﺌﻼ ﻧﻜﻮﻥ ﺳﺒﺒﺎ ﰲ ﺷﻲﺀ ﻣﻦ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﺍﺭﺗﻜﺒـﻬﺎ‬
‫ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺍﳌﺬﻛﻮﺭ ﻛﺘﺒﺖ ﺃﺑﻴﺎﺗﺎ ﻭﺷﺮﺣﻬﺎ‪ ،‬ﻭﺃﻛﺜﺮﺕ ﻣﻦ ﺍﻟﻨﻘﻞ ﻋﻦ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﻭﺷﻴﺨﻪ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬
‫ﻷ‪‬ﻤﺎ ﻋﻤﺪﺓ ﺍﳊﻨﺎﺑﻠﺔ‪(...‬ﺍﻩ ﺇﱃ ﺃﻥ ﻗﺎﻝ‪:‬‬
‫ﺭﺟﻌﺖ ﻋﻦ ﺍﻟﻘﻮﻝ ﺍﻟﺬﻱ ﻗﻠﺖ ﰲ ﺍﻟﻨﺠﺪﻱ * ﻓﻘﺪ ﺻﺢ ﱄ ﻋﻨﻪ ﺧﻼﻑ ﺍﻟﺬﻱ ﻋﻨﺪﻱ(ﺍﻩ ﻭﺍﻧﻈﺮ ﺩﻳـﻮﺍﻥ‬
‫ﺍﻟﺼﻨﻌﺎﱐ‪ ،‬ﻭ) ﺍﺑﻦ ﺍﻷﻣﲑ ﻭﻋﺼﺮﻩ ( ‪‬ﻤﻮﻋﺔ ﻣﻦ ﺍﳌﺆﻟﻔﲔ ﺹ‪ ١٧٥‬ﻭ) ﺃﲜﺪ ﺍﻟﻌﻠـﻮﻡ ( ﻟﺼـﺪﻳﻖ ﺧـﺎﻥ‬
‫‪ ١٩٥/٣‬ﺣﻴﺚ ﻧﻘﻞ ﻛﻼﻡ ﺍﻟﺼﻨﻌﺎﱐ ﺍﻟﺴﺎﺑﻖ ﻭﻟﻠﺼﻨﻌﺎﱐ ﺭﺳﺎﻟﺔ ﻣﻔﺮﺩﺓ ﰲ ﺫﻟﻚ ﺑﻌﻨﻮﺍﻥ )ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﻨﺠﺪﻳﺔ(‬
‫ﻭﻗﺪ ﺃﺷﺎﺭ ﺇﻟﻴﻬﺎ ﰲ ﺭﺳﺎﻟﺔ ﻟﻪ ﰲ ﺷﺪ ﺍﻟﺮﺣﻞ ﻟﺰﻳﺎﺭﺓ ﺍﻟﻘﱪ ﺍﻟﺸﺮﻳﻒ ﻣﻄﺒﻮﻋﺔ ﺿﻤﻦ ﳎﻤﻮﻉ ﺭﺳﺎﺋﻠﻪ‬
‫ﻭﰲ ﺍﻟﺪﺭﺭ ﺍﻟﺴﻨﻴﺔ ﰲ ﺍﻟﻜﺘﺐ ﺍﻟﻨﺠﺪﻳﺔ )ﺝ‪/١‬ﺹ‪ (٣٠٢‬ﺃﻥ ﺳﻌﻮﺩ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﳏﻤﺪ ﺃﻟﺰﻡ ﻋﻠﻤـﺎﺀ‬
‫ﻣﻜﺔ ﻭﺍﳌﺪﻳﻨﺔ ﰲ ﺃﻥ ﻳﻜﺘﺒﻮﺍ ﻭﺛﻴﻘﺔ ﺍﻟﺘﻜﻔﲑ ﳌﻦ ﱂ ﻳﺪﺧﻞ ﰲ ﺩﻋﻮﺗﻪ ﻭﳑﺎ ﺟﺎﺀ ﻓﻴﻬﺎ‪) :‬ﻧﺸﻬﺪ ﺑﺄﻥ ﻫﺬﺍ ﺍﻟﺬﻱ‬
‫ﻗﺎﻡ ﺑﻪ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺭﲪﻪ ﺍﷲ‪ ،‬ﻭﺩﻋﺎﻧﺎ ﺇﻟﻴﻪ ﺇﻣﺎﻡ ﺍﳌﺴﻠﻤﲔ‪ :‬ﺳﻌﻮﺩ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻣـﻦ‬
‫ﺗﻮﺣﻴﺪ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻭﻧﻔﻲ ﺍﻟﺸﺮﻙ ﻫﻮ ﺍﻟﺪﻳﻦ ﺍﳊﻖ ﺍﻟﺬﻱ ﻻ ﺷﻚ ﻓﻴﻪ ﻭﻻ ﺭﻳﺐ‬
‫ﻭﺃﻥ ﻣﺎ ﻭﻗﻊ ﰲ‪ :‬ﻣﻜﺔ ﻭﺍﳌﺪﻳﻨﺔ ﺳﺎﺑﻘﺎﹰ‪ ،‬ﻭﺍﻟﺸﺎﻡ‪ ،‬ﻭﻣﺼﺮ‪ ،‬ﻭﻏﲑﻫﺎ‪ ،‬ﻣﻦ ﺍﻟﺒﻠﺪﺍﻥ‪ ،‬ﺇﱃ ﺍﻵﻥ‪ ،‬ﻣﻦ ﺃﻧـﻮﺍﻉ‬
‫ﺍﻟﺸﺮﻙ ﺍﳌﺬﻛﻮﺭﺓ‪ ،‬ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺃ‪‬ﺎ ﺍﻟﻜﻔﺮ ﺍﳌﺒﻴﺢ ﻟﻠﺪﻡ ﻭﺍﳌﺎﻝ‪ ،‬ﻭﻛﻞ ﻣﻦ ﱂ ﻳﺪﺧﻞ ﰲ ﻫﺬﺍ ﺍﻟﺪﻳﻦ‪،‬‬
‫ﻭﻳﻌﻤﻞ ﺑﻪ ﻭﻳﻌﺘﻘﺪﻩ‪ ،‬ﻛﻤﺎ ﺫﻛﺮ ﺍﻹﻣﺎﻡ ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻓﻬﻮ ﻛﺎﻓﺮ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻷﺧﺮ ﻭﺍﻟﻮﺍﺟﺐ ﻋﻠـﻰ‬
‫ﺇﻣﺎﻡ ﺍﳌﺴﻠﻤﲔ ﻭﻛﺎﻓﺔ ﺍﳌﺴﻠﻤﲔ ﺍﻟﻘﻴﺎﻡ ﺑﻔﺮﺽ ﺍﳉﻬﺎﺩ‪ ،‬ﻭﻗﺘﺎﻝ ﺃﻫﻞ ﺍﻟﺸﺮﻙ ﻭﺍﻟﻌﻨﺎﺩ ‪.‬‬
‫ﻭﻛﻞ‪ :‬ﻣﻦ ﺧﺎﻟﻒ ﻣﺎ ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻣﻦ ﺃﻫﻞ ﻣﺼﺮ‪ ،‬ﻭﺍﻟﺸﺎﻡ‪ ،‬ﻭﺍﻟﻌﺮﺍﻕ‪ ،‬ﻭﻛﻞ ﻣﻦ ﻛﺎﻥ ﻋﻠﻰ ﺩﻳﻨﻬﻢ‬
‫ﺍﻟﺬﻱ ﻫﻢ ﻋﻠﻴﻪ ﺍﻵﻥ ﻓﻬﻮ ﻛﺎﻓﺮ ﻣﺸﺮﻙ ﻣﻦ ﻣﻮﻗﻌﻪ‪ ،‬ﻭﳝﻜﻨﻪ ﰲ ﺫﻟﻚ)‪ (٢٣‬ﻭﺇﺯﺍﻟﺔ ﻣﺎ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﺸـﺮﻙ‬
‫ﻭﺍﻟﺒﺪﻉ(ﺍﻩ‬
‫ﻭﻗﺪ ﺣﺼﻠﺖ ﻣﻜﺎﺗﺒﺎﺕ ﺑﲔ ﺃﻣﺮﺍﺀ ﺍﻟﺪﻋﻮﺓ ﺍﻟﻨﺠﺪﻳﺔ ﻭﻣﻠﻮﻙ ﺍﻟﺰﻳﺪﻳﺔ ﻧﻘﻠﻬﺎ ﻟﻨﺎ ﺍﻟﺸﻮﻛﺎﱐ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟـﺬﻱ‬
‫ﻃﺒﻊ ﺑﺎﺳﻢ )ﺫﻛﺮﻳﺎﺕ ﺍﻟﺸﻮﻛﺎﱐ( ﻃﺒﻌﺘﻪ ﺩﺍﺭ ﺍﻟﻌﻮﺩﺓ ﺑﺒﲑﻭﺕ ﺑﺘﺤﻘﻴﻖ ﺍﻟﺪﻛﺘﻮﺭ ﺻـﺎﱀ ﺭﻣﻀـﺎﻥ ﺳـﻨﺔ‬

‫‪( ٢٣‬ﻛﺬﺍ ﰲ ﺍﻷﺻﻞ ﻭﻟﻌﻞ ﻫﻨﺎﻙ ﺳﻘﺎﻃﺎ‬

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 ‫‪١٩٨٣‬ﻡ ﻭﳑﺎ ﺟﺎﺀ ﰲ ﺍﻟﻜﺘﺎﺏ ﺹ‪ :١٢٨‬ﺃﻥ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺳﻌﻮﺩ ﺃﺭﺳﻞ ﻛﺘﺎﺑﺎ ﻟﻠﻤﺘﻮﻛﻞ ﺃﲪﺪ ﺑﻦ ﺍﳌﻨﺼﻮﺭ‬
‫ﺣﺎﻛﻢ ﺍﻟﻴﻤﻦ ﺟﺎﺀ ﻓﻴﻪ‪...) :‬ﻓﻴﻮﻡ ﺃﻥ ﺑﺎﻥ ﻟﻚ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ﻓﺒﺎﺩﺭ ﺑﺎﻟﺪﺧﻮﻝ ﻓﻴﻪ!!! ﻭﺍﺳﺘﺤﻀﺮ ﻓﻨـﺎﺀ‬
‫ﺍﻟﺪﻧﻴﺎ ﻭﺑﻘﺎﺀ ﺍﻵﺧﺮﺓ‪ ...‬ﻭﺍﻋﻠﻢ ﺃﻥ ﺍﻹﺳﻼﻡ ﻗﻮﻝ ﻭﻓﻌﻞ‪ ...‬ﻧﺴﺄﻝ ﺍﷲ ﺃﻥ ﻳﺸﺮﺡ ﺻﺪﺭﻙ ﻟﻺﺳﻼﻡ !!!‬
‫ﻭﺃﻥ ﻳﺪﺧﻠﻚ ﻓﻴﻪ!!!( ﺍﻩ‬
‫ﻭﰲ ﻧﻔﺲ ﺍﻟﻜﺘﺎﺏ ﺹ‪ :١٣٦‬ﻳﺬﻛﺮ ﺍﻟﺸﻮﻛﺎﱐ ﺃﻧﻪ ﺃﺟﺎﺏ ﻋﻦ ﺃﺣﺪ ﻋﻤﺎﻝ ﺍﻹﻣﺎﻡ ﺑﺮﻓﺾ ﺩﻋﻮﺓ ﺍﻟﺸﺮﻳﻒ‬
‫ﲪﻮﺩ ﻟﻠﺪﺧﻮﻝ ﰲ ﺍﻟﺪﻋﻮﺓ ﺍﻟﻨﺠﺪﻳﺔ ﻓﻜﺎﻥ ﳑﺎ ﻗﺎﻟﻪ ﺍﻟﺸﻮﻛﺎﱐ‪) :‬ﻓﺈﻧﻪ ﻭﺻﻞ ﺇﻟﻴﻨﺎ ﻛﺘﺎﺑﻚ ﺃﻳﻬﺎ ﺍﻟﺸـﺮﻳﻒ‪،‬‬
‫ﻫﺪﺍﻧﺎ ﺍﷲ ﻭﺇﻳﺎﻙ ﺇﱃ ﺻﻮﺍﺏ ﺍﻟﺼﻮﺍﺏ ﻭﺟﻌﻠﻨﺎ ﻣﻦ ﺍﻟﺬﻳﻦ ﻳﺪﺧﻠﻮﻥ ﺇﱃ ﻣﻨﺎﺯﻝ ﺍﳊﻖ ﻣـﻦ ﻛـﻞ ﺑـﺎﺏ‪،‬‬
‫ﻭﺩﻋﻮﺕ ﺇﱃ ﺍﻟﺪﺧﻮﻝ ﰲ ﻫﺬﻩ ﺍﻟﻔﺘﻨﺔ ﺍﻟﻌﻤﻴﺎﺀ ﺍﻟﺼﻤﺎﺀ ﺍﳍﻨﻤﺎﺀ ﺍﻟﺒﻜﻤﺎﺀ ﺍﻟﱵ ﺗﻌﻨﻮﻧﺖ ﺑﻌﻨﻮﺍﻥ ﺗﱰﻫﺖ ﻋﻨـﻪ‬
‫ﲨﻴﻊ ﺍﻟﻔﺮﻕ ﺍﻹﺳﻼﻣﻴﺔ ﺑﻞ ﱂ ﺗﺄﺕ ﺑﻪ ﻓﺮﻗﺔ ﻣﻦ ﺍﻟﻔﺮﻕ ﺍﻟﺒﺪﻋﻴﺔ ﻭﻫﻮ ﺗﻜﻔﲑ ﺃﻫﻞ ﺍﳌﻠﺔ ﺍﳊﻨﻴﻔﻴﺔ ﻣﻦ ﻏـﲑ‬
‫ﻣﺜﻨﻮﻳﺔ‪ ،‬ﻓﺼﻢ‪ ‬ﺻﻤﺎﻡ ﻭﻗﻢ ﻳﺎ ﻧﺎﻋﻲ ﺍﻹﺳﻼﻡ‪ ،‬ﻗﻢ ﻓﺎﻧﻌﻪ ﻗﺪ ﺯﺍﻝ ﻋﺮﻑ‪ ‬ﻭﺑﺪﺍ ﻧﻜﺮ‪ ‬ﻓﻤﺎ ﻃﻤﻊ ﺇﺑﻠﻴﺲ ﻭﻫﻮ‬
‫ﺍﳊﺮﻳﺺ ﻋﻠﻰ ﺍﻟﺘﺪﻟﻴﺲ ﺑﺄﻥ ﳜﺮﺝ ﻣﻦ ﻫﺬﻩ ﺍﳌﻠﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻦ ﻳﻜﻔﺮ ﲨﻴﻊ ﺍﳌﺴﻠﻤﲔ ﻭﻳﻌﺎﻣﻠﻬﻢ ﻣﻌﺎﻣﻠﺔ‬
‫ﺍﳌﺸﺮﻛﲔ‪ ،‬ﻓﻘﺪ ﺃﻗﺮﺭﰎ ﻋﲔ ﺍﻟﺸﻴﻄﺎﻥ ﻭﺃﺳﺨﻄﺘﻢ ﺍﻟﺮﲪﻦ ﻭﻭﻗﻌﺘﻢ ﰲ ﻣﻮﺍﻗﻊ ﺍﳋﺬﻻﻥ ﻭﺃﻗﺪﻣﺘﻢ ﻋﻠﻰ ﻣﺎ ﱂ‬
‫ﻳﻘﺪﻡ ﻋﻠﻴﻪ ﺃﺣﺪ ﻣﻦ ﺃﻫﻞ ﺍﻹﳝﺎﻥ‪ ...‬ﻓﻴﺎ ﷲ ﺃﺑﻮﻙ ﻣﺎ ﻛﺎﻥ ﻳﻈﻦ ﲟﺜﻠﻚ ﺃﻥ ﻳﻨﺨﺪﻉ ‪‬ﺬﻩ ﺍﻷﺑﺎﻃﻴﻞ ﺃﻭ ﻳﻨﺘﻈﻢ‬
‫ﰲ ﺳﻠﻚ ﻫﺬﻩ ﺍﻷﻓﺎﻋﻴﻞ ﺍﻟﱵ ﻫﻲ ﻋﲔ ﺍﻷﺿﺎﻟﻴﻞ(ﺍﻩ‬
‫ﻭﺫﻛﺮ ﺍﻟﺸﻮﻛﺎﱐ ﰲ ﻧﻔﺲ ﺍﻟﻜﺘﺎﺏ ﺹ‪ :١٦٢‬ﺃﻥ ﺳﻌﻮﺩ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺃﺭﺳﻞ ﻟﻠﻤﺘﻮﻛﻞ ﻣﻠـﻚ ﺍﻟـﻴﻤﻦ‬
‫ﻛﺘﺎﺑﺎ ﻭﳑﺎ ﺟﺎﺀ ﻓﻴﻪ‪) :‬ﻭﺍﻹﺳﻼﻡ ﻗﺪ ﻭﺳﻊ ﺍﷲ ﻧﻮﺍﺣﻴﻪ ﻭﻻ ﻋﺎﺩ ﳉﻤﻴﻊ ﺍﳌﺴﻠﻤﲔ ﺟـﺰﺉ ﻳﻨﺠﺰﻭﻧـﻪ ﺇﻻ‬
‫ﺻﻨﻌﺎﺀ ﻭﻃﻮﺍﺭﻗﻬﺎ‪ ،‬ﻭﻻ ﺑﻌﺪ‪ ‬ﺃﻣﺮﻧﺎ ﺍﳌﺴﻠﻤﲔ ﺑﺎﻟﺘﻮﺟﻪ ﻃﻤﻊ! ﰲ ﺇﺳﻼﻣﻚ!!!)‪ (٢٤‬ﻭﺭﺟﺎﺀ ﺍﷲ ﳚﻌﻠـﻚ‬
‫ﻓﺎﺋﺪﺓ ﰲ ﻫﺎ ﺍﻟﻨﺎﺣﻴﺔ‪(...‬ﺍﻩ‬
‫ﻭﻗﺪ ﺃﺟﺎﺏ ﺍﳌﺘﻮﻛﻞ ﲜﻮﺍﺏ ﺃﻧﺸﺄﻩ ﺍﻟﺸﻮﻛﺎﱐ ﻛﻤﺎ ﺃﺧﱪ ﻫﻮ ﻋﻦ ﻧﻔﺴﻪ ﻭﳑﺎ ﺟﺎﺀ ﻓﻴﻪ‪) :‬ﻭﺍﻋﻠﻢ ﺛﺒﺘﻨـﺎ ﺍﷲ‬
‫ﻭﺇﻳﺎﻙ ﺃﻧﻪ ﻗﺪ ﺻﺢ ﰲ ﺍﳊﺪﻳﺚ )ﺍﻟﺪﻳﻦ ﺍﻟﻨﺼﻴﺤﺔ( ﻭﺇﻥ ﻣﻦ ﺣﻖ ﺍﻟﻨﺼﻴﺤﺔ ﺃﻥ ﳔﱪﻙ ﺑﺄﻧﻪ ﺗﺒﻠﻐﻨﺎ ﻋﻦ ﻫﺆﻻﺀ‬

‫‪ ( ٢٤‬ﻗﺎﺭﻥ ﻫﺬﺍ ﲟﺎ ﺫﻛﺮﻩ ﺍﺑﻦ ﻋﺒﻴﺪ ﺍﷲ ﺍﻟﺴﻘﺎﻑ ﰲ ﺩﻳﻮﺍﻧﻪ ﺹ‪ ٥١٦‬ﻣﻦ ﺃﻧﻪ ﺍﺟﺘﻤﻊ ﺑﺎﺑﻦ ﺍﻟﻮﺯﻳﺮ ﺃﻣﲑ ﺍﳊﺪﻳﺪﺓ ﻣﻦ ﻗﺒﻞ‬
‫ﺍﻹﻣﺎﻡ ﳛﻲ ﲪﻴﺪ ﺍﻟﺪﻳﻦ ﻭﺫﻛﺮ ﻟﻪ ﺃﻧﻪ ﺳﻌﻰ ﰲ ﺍﻟﺼﻠﺢ ﺑﲔ ﺍﻹﻣﺎﻡ ﳛﻲ ﻭﺍﳌﻠﻚ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺁﻝ ﺳﻌﻮﺩ‬
‫ﻣﺆﺳﺲ ﺍﻟﺪﻭﻟﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻓﻜﺎﻥ ﳑﺎ ﻗﺎﻝ ﻟﻪ ﺍﳌﻠﻚ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ‪) :‬ﻟﻘﺪ ﻓﻮﺿﺖ ﺇﻟﻴﻚ ﺃﻣﺮ ﺍﻟﺼﻠﺢ ﻓﺎﻛﺘﺐ ﻣﺎ ﺷﺌﺖ‬
‫ﻭﺃﻧﺎ ﻣﺘﻌﻬﺪ ﺑﺎﻹﻣﻀﺎﺀ ﻋﻠﻴﻪ ﺑﺪﻭﻥ ﺷﺮﻁ ﻭﻻ ﻗﻴﺪ ﻭﺇﻥ ﺷﺌﺖ ﺃﻣﻀﻴﺖ ﻋﻠﻰ ﺍﻟﻮﺭﻕ ﺃﻭﻻ ﺣﱴ ﻻ ﺗﻜﺘﺐ ﺇﻻ ﻋﻦ ﻗﻄﻊ‬
‫ﺑﺎﳌﻮﺍﻓﻘﺔ(‬
‫ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﻴﺪ ﺍﷲ‪) :‬ﻭﳌﺎ ﺍﺟﺘﻤﻌﺖ ﺃﻧﺎ ﺑﺎﺑﻦ ﺳﻌﻮﺩ ﰲ ﺫﻟﻚ ﺍﻟﻌﺎﻡ )‪١٣٥٤‬ﻫـ( ﺑﺪﺃﱐ ﺑﺎﳊﺪﻳﺚ ﻋﻦ ﺍﻟﻘﻀﻴﺔ ﻓﻜﺎﻥ ﻣﻮﺍﻓﻘﺎ‬
‫ﳌﺎ ﲢﺪﺙ ﺑﻪ ﺇﱄ ﺍﺑﻦ ﺍﻟﻮﺯﻳﺮ ﺳﻮﺍﺀ ﺑﺴﻮﺍﺀ ﻭﻗﺎﻝ ﱄ‪ :‬ﺇﻧﲏ ﳌﺎ ﺃﺑﺮﻗﺖ ﺇﱃ ﻭﻟﺪﻱ ﻓﻴﺼﻞ ﺑﺎﳉﻼﺀ ﻋﻦ ﺍﳊﺪﻳﺪﺓ ﺃﺟﺎﺑﲏ ﺑﺄﻥ‬
‫ﺍﻻﻧﺘﺤﺎﺭ ﺃﻫﻮﻥ ﻋﻠﻴﻪ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻓﺄﺟﺒﺘﻪ ﺑﺄﻥ ﺍﻧﺘﺤﺎﺭﻙ ﻻ ﻳﻘﻠﻞ ﻣﻦ ﻋﺪﺩ ﺃﺑﻨﺎﺋﻲ ﻭﻗﺪ ﻧﻴﻔﻮﺍ ﻋﻠﻰ ﺍﻷﺭﺑﻌﲔ‪ ،‬ﰒ ﻫﻮ ﻫﲔ‬
‫ﻋﻠﻲ ﰲ ﺳﺒﻴﻞ ﺣﻘﻦ ﺩﻣﺎﺀ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻫﺬﺍ ﻧﺺ ﻛﻼﻣﻪ ﱄ ﲟﺮﺃﻯ ﻣﻦ ﻭﻟﺪﻩ ﻓﻴﺼﻞ ﻭﻣﺴﻤﻊ(ﺍﻩ‬

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 ‫ﺍﳌﺘﻐﻠﺒﲔ ﻋﻠﻰ ﺗﻠﻚ ﺍﻷﻃﺮﺍﻑ ﺃ‪‬ﻢ ﻳﻈﻠﻤﻮﻥ ﺍﻟﺮﻋﺎﻳﺎ ﻇﻠﻤﺎ ﺑﻴﻨﺎ‪ ،‬ﻭﻳﺘﺴﻠﻘﻮﻥ ﻷﻣﻮﺍﳍﻢ ﺑﻜﻞ ﺫﺭﻳﻌﺔ‪ ،‬ﻭﻳﻨﺼﺒﻮﻥ‬
‫ﻻﻗﺘﻨﺎﺹ ﺃﻣﺎﳍﻢ ﻛﻞ ﺣﻴﻠﺔ‪ ،‬ﻭﻣﻌﻠﻮﻡ ﻋﻨﺪﻧﺎ ﺃﻥ ﻫﺬﺍ ﻻ ﻳﺮﺿﻴﻚ ﻭﻻ ﻳﺮﺿﻲ ﻣﻦ ﻟﺪﻳﻚ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‬
‫ﻭﺃﻳﻀﺎ ﺳﺎﺭﻭﺍ ﻳﺴﻨﻮﻥ ﳍﻢ ﺳﻨﻨﺎ ﻟﻴﺲ ﻋﻠﻴﻬﺎ ﺃﺛﺎﺭﺓ ﻣﻦ ﻛﺘﺎﺏ ﻭﻻ ﺳﻨﺔ ﻛﺤﻠﻖ ﺍﻟﺮﺅﻭﺱ ﻭﲢﺮﱘ ﺑﻌـﺾ‬
‫ﺍﳌﺒﺎﺣﺎﺕ ﺍﻟﱵ ﱂ ﻳﺄﺕ ﺑﺘﺤﺮﳝﻬﺎ ﺑﺮﻫﺎﻥ‪ ،‬ﻭﺃﻳﻀﺎ ﺻﺎﺭﻭﺍ ﻳﻄﻠﻘﻮﻥ ﻛﻠﻤﺔ ﺍﻟﻜﻔﺮ ﻭﺍﻟﺸﺮﻙ ﻋﻠﻰ ﺻﺎﱀ ﻫﺬﻩ‬
‫ﺍﻷﻣﺔ ﻭﻃﺎﳊﻬﺎ ﻭﻋﺎﳌﺎ ﻭﺟﺎﻫﻠﻬﺎ ﻭﻣﻄﻴﻌﻬﺎ ﻭﻋﺎﺻﻴﻬﺎ‪ ،‬ﻭﻻ ﻳﻔﺮﻗﻮﻥ ﺑﲔ ﻣﻦ ﻛﺎﻥ ﺧﺎﻟﺺ ﺍﻟﺘﻮﺣﻴﺪ ﺑﺮﻳﺌﺎ‬
‫ﻣﻦ ﺍﻟﺸﺮﻙ ﻭﻣﻦ ﻛﺎﻥ ﻣﺘﻠﺒﺴﺎ ﺑﺸﻲﺀ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﻫﺬﻩ ﻫﻲ ﻗﺎﺻﻤﺔ ﺍﻟﻈﻬﺮ ﻭﺣﺎﻟﻘﺔ ﺍﻟﺪﻳﻦ ﻓﺈﻥ ﺫﻟـﻚ‬
‫ﻳﺴﺘﻠﺰﻡ ﻃﻲ ﺑﺴﺎﻁ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺑﺄﺳﺮﻫﺎ(ﺍﻩ‬
‫ﻟﻜﻦ ﰲ ﺍﳌﻘﺎﺑﻞ ﻓﻬﻨﺎﻙ ﻣﻦ ﺍﻟﺴﻠﻔﻴﲔ ﻣﻦ ﻫﻮ ﻣﻌﺘﺪﻝ ﰲ ﻗﻀﻴﺔ ﺍﻟﺘﻜﻔﲑ‪ ،‬ﻗﺎﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒـﺪ‬
‫ﺍﻟﻮﻫﺎﺏ ﻛﻤﺎ ﰲ ﺍﻟﺪﺭﺭ ﺍﻟﺴﻨﻴﺔ ﰲ ﺍﻟﻜﺘﺐ ﺍﻟﻨﺠﺪﻳﺔ )‪) :(٢٤٢ /١٣‬ﺇﺫﺍ ﻋﻠﻤﺖ ﺫﻟﻚ‪ ،‬ﻓﺎﻋﻠﻢ ﺃﳍﻤﻚ ﺍﷲ‬
‫ﻟﻠﺼﻮﺍﺏ‪ ،‬ﻭﺃﺯﺍﻝ ﻋﻦ ﻗﻠﺒﻚ ﻇﻠﻢ ﺍﻟﺸﻚ ﻭﺍﻻﺭﺗﻴﺎﺏ ﺃﻥ ﺍﻟﺬﻱ ﻋﻠﻴﻪ ﺍﶈﻘﻘﻮﻥ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﺃﻥ ﺃﻫﻞ ﺍﻟﺒﺪﻉ‬
‫ﻛﺎﳋﻮﺍﺭﺝ ﻭﺍﳌﺮﺟﺌﺔ ﻭﺍﻟﻘﺪﺭﻳﺔ ﻭﺍﻟﺮﺍﻓﻀﺔ ﻭﳓﻮﻫﻢ ﻻ ﻳﻜﻔﺮﻭﻥ‪ ،‬ﻭﺫﻟﻚ ﻷﻥ ﺍﻟﻜﻔﺮ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﺑﺈﻧﻜﺎﺭ‬
‫ﻣﺎ ﻋﻠﻢ ﻣﻦ ﺍﻟﺪﻳﻦ ﺑﺎﻟﻀﺮﻭﺭﺓ‪(.‬ﺍﻩ‬

‫اﻟﻨﻤﻮذج اﻟﺨﺎﻣﺲ ‪ :‬اﻟﺤﻨﺎﺑﻠﺔ‬

‫ﰲ ﺗﺎﺭﻳﺦ ﺍﻹﺳﻼﻡ ﻟﻠﺬﻫﱯ ﺝ‪/٣٣‬ﺹ‪ ) :٥٧‬ﻗﺎﻝ ﺃﺑﻮ ﺇﲰﺎﻋﻴﻞ ﺍﳍﺮﻭﻱ‪ :‬ﳌﺎ ﻗﺼﺪﺕ ﺍﻟﺸﻴﺦ ﺃﺑـﺎ ﺍﳊﺴـﻦ‬
‫ﺍﳊﺮﻗﺎﱐﹼ ﺍﻟﺼﻮﰲ ﻭﻋﺰﻣﺖ ﻋﻠﻰ ﺍﻟﺮﺟﻮﻉ ﻭﻗﻊ ﰲ ﻧﻔﺴﻲ ﺃﻥ ﺃﻗﺼﺪ ﺃﺑﺎ ﺣﺎﰎ ﺑﻦ ﺣﺎﻣﻮﺵ ﺍﻟﺼﻮﰲﹼ‪...‬‬
‫ﻓﻠﻤﺎ ﻗﺮﺑﺖ ﻣﻦ ﺍﻟﺮﻱ‪ ‬ﻛﺎﻥ ﻣﻌﻲ ﰲ ﺍﻟﻄﺮﻳﻖ ﺭﺟﻞﹲ ﻣﻦ ﺃﻫﻠﻬﺎ ﻓﺴﺄﻟﲏ ﻋﻦ ﻣﺬﻫﱯ؟ ﻓﻘﻠﺖ‪ :‬ﺃﻧﺎ ﺣﻨﺒﻠﻲ ﻓﻘﺎﻝ‪:‬‬
‫ﻣﺬﻫﺐ‪ ‬ﻣﺎ ﲰﻌﺖ ﺑﻪ ﻭﻫﺬﻩ ﺑﺪﻋﺔ‪ ،‬ﻭﺃﺧﺬ ﺑﺜﻮﰊ ﻭﻗﺎﻝ‪ :‬ﻻ ﺃﻓﺎﺭﻗﻚ ﺣﺘ‪‬ﻰ ﺃﺫﻫﺐ ﺑﻚ ﺇﱃ ﺍﻟﺸﻴﺦ ﺃﰊ ﺣﺎﰎ‪،‬‬
‫ﻓﻘﻠﺖ‪ :‬ﺧﲑﺓ‪ ،‬ﻓﺬﻫﺐ ﰊ ﺇﱃ ﺩﺍﺭﻩ ﻭﻛﺎﻥ ﻟﻪ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﳎﻠﺲ‪ ‬ﻋﻈﻴﻢ ﻓﻘﺎﻝ‪ :‬ﻫﺬﺍ ﺳﺄﻟﺘﻪ ﻋﻦ ﻣﺬﻫﺒﻪ ﻓﺬﻛﺮ‬
‫ﻣﺬﻫﺒﺎﹰ ﱂ ﺃﲰﻊ ﺑﻪ ﻗﻂ ﻗﺎﻝ‪ :‬ﻣﺎ ﻗﺎﻝ؟ ﻗﺎﻝ‪ :‬ﺃﻧﺎ ﺣﻨﺒﻠﻲ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺩﻋﻪ ﻓﻜﻞ ﻣﻦ ﱂ ﻳﻜﻦ ﺣﻨﺒﻠﻴـﺎﹰ ﻓﻠـﻴﺲ‬
‫ﲟﺴﻠﻢ(ﺍﻩ‬
‫ﻭﰲ ﻃﺒﻘﺎﺕ ﺍﳊﻨﺎﺑﻠﺔ ﻷﰊ ﻳﻌﻠﻰ ‪) :١٣/١‬ﻗﺎﻝ ﺍﻟﺮﺑﻴﻊ‪ :‬ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ‪ :‬ﻣﻦ ﺃﺑﻐﺾ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒـﻞ ﻓﻬـﻮ‬
‫ﻛﺎﻓﺮ‪ ،‬ﻓﻘﻠﺖ‪ :‬ﺗﻄﻠﻖ ﻋﻠﻴﻪ ﺍﺳﻢ ﺍﻟﻜﻔﺮ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻧﻌﻢ ﻣﻦ ﺃﺑﻐﺾ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﻋﺎﻧﺪ ﺍﻟﺴﻨﺔ ﻭﻣـﻦ ﻋﺎﻧـﺪ‬
‫ﺍﻟﺴﻨﺔ ﻗﺼﺪ ﺍﻟﺼﺤﺎﺑﺔ ﻭﻣﻦ ﻗﺼﺪ ﺍﻟﺼﺤﺎﺑﺔ ﺃﺑﻐﺾ ﺍﻟﻨﱯ ﻭﻣﻦ ﺃﺑﻐﺾ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻛﻔﺮ‬
‫ﺑﺎﷲ ﺍﻟﻌﻈﻴﻢ!!!(ﺍﻩ‬
‫ﻭﺃﻛﺎﺩ ﺃﺟﺰﻡ ﺑﻌﺪﻡ ﺻﺤﺔ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻋﻦ ﺍﻟﺸﺎﻓﻌﻲ ﻷﻣﻮﺭ‪:‬‬
‫‪ -١‬ﺃﱐ ﱂ ﺃﺟﺪ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﰲ ﻏﲑ ﻃﺒﻘﺎﺕ ﺍﳊﻨﺎﺑﻠﺔ ﻭﻫﻮ ﻓﻴﻬﺎ ﺑﻼ ﺳﻨﺪ‬

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 ‫‪ -٢‬ﺃﻥ ﺍﻟﺸﺎﻓﻌﻲ ﻣﺎﺕ ﻗﺒﻞ ﳏﻨﺔ ﺧﻠﻖ ﺍﻟﻘﺮﺁﻥ ﻭﻇﺎﻫﺮ ﺍﻟﻜﻼﻡ ﺍﶈﻜﻲ ﻳﺸﻌﺮ ﺑﺄﻧﻪ ﻗﺎﻟﻪ ﺑﻌﺪ ﺍﶈﻨﺔ ﻭﺇﻻ ﻓـﻼ‬
‫ﻣﻨﺎﺳﺒﺔ ﻟﻪ‬
‫‪ –٣‬ﺃﻧﻪ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﻘﻴﺎﺱ ﻏﲑ ﺍﳌﻨﻄﻘﻲ‪) :‬ﻣﻦ ﺃﺑﻐﺾ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﻋﺎﻧﺪ ﺍﻟﺴـﻨﺔ‪ ...‬ﺇﱁ(‬
‫ﻣﻦ ﻗﻮﻝ ﺍﻟﺸﺎﻓﻌﻲ ﻷﻧﻪ ﻏﲑ ﻣﺴﻠﹼﻢ ﺑﺎﻟﺒﺪﻳﻬﺔ ﻓﻜﻴﻒ ﻳﺼﺪﺭ ﻋﻨﻪ ﻣﻊ ﺟﻼﻟﻪ ﻗﺪﺭﻩ‬
‫ﻭﻣﻊ ﻛﻮﻥ ﺍﻟﻔﻘﲑ ﺷﺎﻓﻌﻲ ﺍﳌﺬﻫﺐ؛ ﺃﻗﻮﻝ‪ :‬ﻟﻮ ﺻﺢ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻋﻦ ﺍﻟﺸﺎﻓﻌﻲ ﻓﻬﻮ ﻣﺮﺩﻭﺩ ﻋﻠﻴﻪ ﻷﻧﻪ ﻣـﻦ‬
‫ﺍﻟﻐﻠﻮ ﺍﻟﻈﺎﻫﺮ‪ ،‬ﻓﻜﻴﻒ ﻳﻜﻮﻥ ﻣﻦ ﺃﺑﻐﺾ ﺃﲪﺪ ﻛﺎﻓﺮﺍ؟!!! ﻫﻞ ﺃﲪﺪ ﺭﺳﻮﻝ ﺃﻭ ﻧﱯ؟! ﻟﻮ ﻗﺎﻝ‪ :‬ﻓﻬﻮ ﻓﺎﺳﻖ‬
‫ﳍﺎﻥ ﺍﻷﻣﺮ‪ ،‬ﻭﻟﻮ ﻗﺎﻝ‪ :‬ﻣﻦ ﺃﺑﻐﻀﻪ ﻷﺟﻞ ﲤﺴﻜﻪ ﺑﺎﻟﺴﻨﺔ ﳍﺎﻥ ﺍﻷﻣﺮ‪ ،‬ﻭﻗﺪ ﺗﻘﺪﻡ ﻣﻌﻨﺎ ﻣﺎ ﺣﺼﻞ ﺑﲔ ﺃﲪـﺪ‬
‫ﻭﺑﲔ ﺩﺍﻭﺩ ﺍﻟﻈﺎﻫﺮﻱ‪ ،‬ﻭﺳﻴﺄﰐ ﺫﻛﺮ ﻣﺎ ﺣﺼﻞ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﻜﺮﺍﺑﻴﺴﻲ ﻣﻦ ﺍﻟﺘﻜﻔﲑ ﺍﳌﺘﺒﺎﺩﻝ‪ ،‬ﻭﻟﻐﲑﻫﻢ ﺣﺼﻞ‬
‫ﳓﻮ ﺫﻟﻚ ﻣﻊ ﺃﲪﺪ‪ ،‬ﻓﻌﻠﻴﻨﺎ ﺇﺫﻥ ﺃﻥ ﻧﻜﻔﺮ ﻛﻞ ﻣﻦ ﻭﻗﻊ ﺑﻴﻨﻪ ﻭﺑﲔ ﺃﲪﺪ ﻣﺎ ﻳﺪﻋﻮ ﻟﻠﺒﻐﺾ‪ ،‬ﻭﻟﻮ ﻓﺘﺤﻨﺎ ﻫﺬﺍ‬
‫ﺍﻟﺒﺎﺏ ﻟﻔﺘﺤﻨﺎ ﺑﺎﺑﺎ ﻋﻈﻴﻤﺎ ﻣﻦ ﺃﺑﻮﺍﺏ ﺍﻟﺘﻜﻔﲑ ﻓﻜﻞ ﻃﺎﺋﻔﺔ ﺳﺘﻘﻮﻝ ﻋﻦ ﺭﻣﻮﺯﻫﺎ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻜﻼﻡ‬
‫ﻭﻛﺄﱐ ﺑﺒﻌﺾ ﻣﻦ ﻳﻘﺮﺃ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻳﻄﺒﻖ ﻋﻠﻲ‪ ‬ﺍﳊﻜﻢ ﺍﻟﺴﺎﺑﻖ ﻓﻴﻘﻮﻝ‪ :‬ﻛﻼﻣﻚ ﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺑﻐـﺾ‬
‫ﺃﲪﺪ ﻭﺑﻐﻀﻪ ﻛﻔﺮ ﺇﺫﻥ ﻓﺄﻧﺖ ﻛﺎﻓﺮ!!!‪ ،‬ﺇﻥ ﺃﲪﺪ ﺣﺒﻴﺐ ﺇﱃ ﻗﻠﻮﺑﻨﺎ‪ ..‬ﻋﺰﻳﺰ ﻋﻠﻰ ﻧﻔﻮﺳﻨﺎ ﻟﻜﻦ ﺍﳊـﻖ‬
‫ﺃﺣﺐ ﺇﻟﻴﻨﺎ ﻭﺃﻋﺰ ﻋﻠﻴﻨﺎ ﻣﻨﻪ‬
‫ﻭﻣﻦ ﺑﺎﺏ ﺫﻛﺮ ﺍﻟﺸﻲﺀ ﺑﺎﻟﺸﻲﺀ ﻓﻬﺬﺍ ﺍﻟﱪ‪‬ﺎﺭﻱ ﺍﳊﻨﺒﻠﻲ ﳚﻌﻞ ﻛﺘﺎﺑﻪ ﺷﺮﺡ ﺍﻟﺴﻨﺔ ﻛﺎﻟﻘﺮﺁﻥ ﺍﻟﺬﻱ ﳚـﺐ‬
‫ﺍﻹﳝﺎﻥ ﺑﻜﻞ ﻣﺎ ﻓﻴﻪ ﻭﲢﺮﱘ ﺭﺩ ﺃﻱ ﺣﺮﻑ ﻣﻨﻪ ﻭﻭﺟﻮﺏ ﻧﺸﺮﻩ ﺑﲔ ﺍﻟﻨﺎﺱ ﻗﺎﻝ ﺍﻟﱪ‪‬ﺎﺭﻱ ﰲ ﻛﺘﺎﺑﻪ ﺷـﺮﺡ‬
‫ﺍﻟﺴﻨﺔ ﺹ‪) :١٢٥‬ﻓﻤﻦ ﺃﻗﺮ ﲟﺎ ﰲ ﻛﺘﺎﰊ ﻫﺬﺍ ﻭﺁﻣﻦ ﺑﻪ ﻭﺍﲣﺬﻩ ﺇﻣﺎﻣﺎ ﻭﱂ ﻳﺸﻚ ﰲ ﺣﺮﻑ ﻣﻨﻪ ﻭﱂ ﳚﺤﺪ‬
‫ﺣﺮﻓﺎ ﻭﺍﺣﺪﺍ ﻓﻬﻮ ﺻﺎﺣﺐ ﺳﻨﺔ ﻭﲨﺎﻋﺔ‪ ،‬ﻛﺎﻣﻞ ﻗﺪ ﻛﻤﻠﺖ ﻓﻴﻪ ﺍﻟﺴﻨﺔ‪ ،‬ﻭﻣﻦ ﺣﺠﺪ ﺣﺮﻓﺎ ﳑﺎ ﰲ ﻫـﺬﺍ‬
‫ﺍﻟﻜﺘﺎﺏ ﺃﻭ ﺷﻚ ﻭﻭﻗﻒ ﻓﻬﻮ ﺻﺎﺣﺐ ﻫﻮﻯ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﻗﺒﻞ ﺫﻟﻚ ﺹ‪) :١٠٠‬ﻓﺎﺗﻖ ﺍﷲ ﻳﺎ ﻋﺒﺪ ﺍﷲ ﻭﻋﻠﻴﻚ ﺑﺎﻟﺘﺼﺪﻳﻖ ﻭﺍﻟﺘﺴﻠﻴﻢ ﻭﺍﻟﺘﻔﻮﻳﺾ ﻭﺍﻟﺮﺿﺎ ﲟﺎ ﰲ‬
‫ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻭﻻ ﺗﻜﺘﻢ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻋﻠﻰ ﺃﺣﺪ ﻣﻦ ﺃﻫﻞ ﺍﻟﻘﺒﻠﺔ(ﺍﻩ ﻭﻻ ﺣﺎﺟﺔ ﻟﻠﺘﻌﻠﻴﻖ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻜﻼﻡ‬
‫ﻓﺤﻜﺎﻳﺘﻪ ﺗﻐﲏ ﻋﻦ ﺍﻟﺘﻌﻠﻴﻖ‬

‫اﻟﻨﻤﻮذج اﻟﺴﺎدس ‪ :‬اﻷﺷﻌﺮﯾﺔ‬

‫ﻳﻨﻘﻞ ﺍﻟﺴﻨﻮﺳﻲ ﰲ ﺷﺮﺡ ﺍﻟﻜﱪﻯ ﺹ‪ ١٨٤‬ﻋﻦ ﺍﺑﻦ ﺍﻟﺪﻫﺎﻥ ﰲ ﺷﺮﺡ ﺍﻹﺭﺷﺎﺩ ﺃﻧﻪ ﻗﺎﻝ‪) :‬ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﱐ ﻣﻦ‬
‫ﺃﻧﻮﺍﻉ ﺍﻟﺸﺮﻙ‪ :‬ﻣﺎ ﺃﺿﻴﻒ ﻣﻦ ﺃﻓﻌﺎﻝ ﺑﻌﺾ ﺇﱃ ﺑﻌﺾ ﻣﻦ ﺃﻥ ﺍﻟﻨﺎﺭ ﲢﺮﻕ ﻭﺍﻟﻄﻌﺎﻡ ﻳﺸـﺒﻊ ﻭﺍﻟﺜـﻮﺏ‬
‫ﻳﺴﺘﺮ‪ ...‬ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺭﺑﻂ ﺍﳌﻌﺘﺎﺩﺍﺕ ﺣﱴ ﻇﻨﻮﻫﺎ ﻭﺍﺟﺒﺔ ﻭﺗﻠﻚ ﺿﻼﻟﺔ ﺗﺒﻊ ﺍﻟﻔﻴﻠﺴﻮﰲ ﻓﻴﻬﺎ ﻛﺜﲑ ﻣﻦ‬
‫ﻋﺎﻣﺔ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻗﻠﺖ‪ :‬ﺑﻞ ﻭﻛﺜﲑ ﺍﳌﺘﻔﻘﻬﲔ ﺍﳌﺸﺘﻐﻠﲔ ﲟﺎ ﻻ ﻳﻌﻨﻴﻬﻢ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﻭﻋﻦ ﻣﺮﺍﺷﺪﻫﻢ ﻋﻤﲔ‪.‬‬

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 ‫ﻗﺎﻝ‪ :‬ﻭﻫﻢ ﻓﻴﻬﺎ ﻋﻠﻰ ﺍﻋﺘﻘﺎﺩﺍﺕ‪ :‬ﻓﻤﻦ ﻗﺎﻝ ﺑﻄﺒﻌﻬﺎ ﺗﻔﻌﻞ ﻓﻼ ﺧﻼﻑ ﰲ ﻛﻔﺮﻩ‪ ،‬ﻭﻣﻦ ﻗﺎﻝ ﺑﻘﻮﺓ ﺟﻌﻠﻬﺎ‬
‫ﺍﷲ ﻓﻴﻬﺎ ﻛﺎﻥ ﻣﺒﺘﺪﻋﺎ ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻨﺎﺱ ﰲ ﻛﻔﺮﻩ(ﺍﻩ‬
‫ﻭﰲ ﺣﺎﺷﻴﺔ ﺍﻟﺒﻴﺠﻮﺭﻱ ﻋﻠﻰ ﺃﻡ ﺍﻟﱪﺍﻫﲔ‪) :‬ﻓﻼ ﺗﺄﺛﲑ ﻟﻸﺳﺒﺎﺏ ﺍﻟﻌﺎﺩﻳﺔ ﰲ ﻣﺴﺒﺒﺎ‪‬ﺎ ﻓﻼ ﺗﺄﺛﲑ ﻟﻠﻨﺎﺭ ﰲ ﺍﳊﺮﻕ‬
‫ﻭﻻ ﻟﻠﻄﻌﺎﻡ ﰲ ﺍﻟﺸﺒﻊ ﻭﻻ ﻟﻠﺴﻜﲔ ﰲ ﺍﻟﻘﻄﻊ ﻭﻫﻜﺬﺍ‬
‫ﻓﻤﻦ ﺍﻋﺘﻘﺪ ﺃﻥ ﺷﻴﺌﺎ ﻣﻨﻬﺎ ﻳﺆﺛﺮ ﺑﻨﻔﺴﻪ ﻓﻼ ﻧﺰﺍﻉ ﰲ ﻛﻔﺮﻩ‪ ،‬ﻭﻣﻦ ﺍﻋﺘﻘﺪ ﺃﻥ ﺷﻴﺌﺎ ﻣﻨﻬﺎ ﻳـﺆﺛﺮ ﺑﻘـﻮﺓ‬
‫ﺃﻭﺩﻋﻬﺎ ﺍﷲ ﻓﻴﻪ ﻓﻬﻮ ﻓﺎﺳﻖ ﻣﺒﺘﺪﻉ‪ ،‬ﻭﰲ ﻛﻔﺮﻩ ﻗﻮﻻﻥ ﻭﺍﻟﺮﺍﺟﺢ ﻋﺪﻡ ﻛﻔﺮﻩ‪ ،‬ﻛﻤﻦ ﺍﻋﺘﻘﺪ ﺃﻥ ﺍﻟﻌﺒـﺪ‬
‫ﳜﻠﻖ ﺃﻓﻌﺎﻝ ﻧﻔﺴﻪ ﺍﻻﺧﺘﻴﺎﺭﻳﺔ ﺑﻘﺪﺭﺓ ﺃﻭﺩﻋﻬﺎ ﺍﷲ ﻓﻴﻪ‪ ،‬ﻭﻣﻦ ﺍﻋﺘﻘﺪ ﺃﻧﻪ ﻻ ﺗﺄﺛﲑ ﻟﺸﻲﺀ ﻣﻨﻬﺎ ﻭﺇﳕﺎ ﺍﳌﺆﺛﺮ ﻫﻮ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﻟﻜﻦ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﻣﺴﺒﺒﺎ‪‬ﺎ ﺗﻼﺯﻡ ﻋﻘﻠﻲ ﻓﻤﱴ ﻭﺟﺪﺕ ﺍﻟﻨﺎﺭ ﻣﺜﻼ ﻭﺟﺪ ﺍﳊﺮﻕ‪ ،‬ﻓﻬﻮ ﺟﺎﻫﻞ ﲝﻘﻴﻘﺔ‬
‫ﺍﳊﻜﻢ ﻭﺭﲟﺎ ﺟﺮﻩ ﺫﻟﻚ ﺇﱃ ﺍﻟﻜﻔﺮ‪(...‬ﺍﻩ‬
‫ﻭﻗﺪ ﺗﻘﺪﻡ ﻣﻌﻨﺎ – ﻋﻨﺪ ﺍﳊﺪﻳﺚ ﻋﻦ ﻣﺴﺄﻟﺔ ﺍﻟﺘﻜﻔﲑ ‪ -‬ﻛﻼﻡ ﻛﺜﲑ ﻋﻦ ﻛـﺜﲑ ﻣـﻦ ﺍﻷﺷـﺎﻋﺮﺓ ﰲ‬
‫ﺍﻻﻋﺘﺪﺍﻝ ﻭﺍﻻﺣﺘﻴﺎﻁ ﻭﺍﻟﺒﻌﺪ ﻋﻦ ﺍﻟﺘﻜﻔﲑ ﻣﺎ ﺃﻣﻜﻦ ﻓﺮﺍﺟﻌﻪ‬

‫اﻟﻤﺒﺤﺚ اﻟﺨﺎﻣﺲ‪ :‬اﻻﻋﺘﺪال واﻟﺘﺠﺮد واﻹﻧﺼﺎف ﻓﻲ اﻟﺤﻜﻢ ﻋﻠﻰ اﻵﺧﺮ‬

‫اﻟﻔﺮع اﻷول‪ :‬أﺣﻜﺎم ﺟﺎﺋﺮة )ﻧﻤﺎذج ﻣﻦ اﻟﺘﺎرﯾﺦ(‬

‫ﻋﻨﺪ ﺣﻜﻤﻨﺎ ﻋﻠﻰ ﺍﳌﺴﺎﺋﻞ ﻭﺍﻷﺷﺨﺎﺹ ﳚﺐ ﺃﻥ ﳓﻜﻢ ﺣﻜﻤﺎ ﺷﺮﻋﻴﺎ ﻋﺎﺩﻻ ﻭﺳﻄﺎ ﻟﻴﺲ ﻓﻴﻪ ﺇﻓـﺮﺍﻁ ﻭﻻ‬
‫ﺗﻔﺮﻳﻂ‪ ،‬ﻭﳑﺎ ﻳﺆﺳﻒ ﻟﻪ ﺃﻧﻪ ﻗﺪ ﺻﺪﺭﺕ ﻣﻦ ﺑﻌﺾ ﺍﻷﺋﻤﺔ ﺃﺣﻜﺎﻡ ﺟﺰﺍﻓﻴﺔ ﺳﻮﺍﺀ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻷﺷﺨﺎﺹ ﺃﻭ‬
‫ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺎﳌﺴﺎﺋﻞ‪ ،‬ﻭﺇﻟﻴﻚ ﺑﻌﺾ ﺍﻟﻨﻤﺎﺫﺝ ﺿﻤﻦ ﺍﻟﻨﻘﻄﺘﲔ ﺍﻟﺘﺎﻟﻴﺘﲔ‪:‬‬

‫اﻟﻤﺴﺄﻟﺔ اﻷوﻟﻰ‪ :‬ﻧﻤﺎذج ﻓﻲ اﻷﺷﺨﺎص‬

‫ﺳﻔﯿﺎن اﻟﺜﻮري وأﺑﻮ ﺣﻨﯿﻔﺔ‪:‬‬

‫ﰲ ﺍﻟﺴﻨﺔ ﻟﻌﺒﺪ ﺍﷲ ﺑﻦ ﺃﲪﺪ ‪ ١٩٤/١‬ﺑﺴﻨﺪﻩ ﻋﻦ ﺷﻌﻴﺐ ﺑﻦ ﺣﺮﺏ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﱄ ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ‪ :‬ﺍﺫﻫﺐ‬
‫ﺇﱃ ﺫﻟﻚ ﻳﻌﲏ ﺃﺑﺎ ﺣﻨﻴﻔﺔ ﻓﺎﺳﺄﻟﻪ ﻋﻦ ﻋﺪﺓ ﺃﻡ ﺍﻟﻮﻟﺪ ﺇﺫﺍ ﻣﺎﺕ ﻋﻨﻬﺎ ﺳﻴﺪﻫﺎ‪ ،‬ﻓﺄﺗﻴﺘﻪ ﻓﺴﺄﻟﺘﻪ ﻓﻘﺎﻝ‪ :‬ﻟﻴﺲ ﻋﻠﻴﻬﺎ‬
‫ﻋﺪﺓ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺮﺟﻌﺖ ﺇﱃ ﺳﻔﻴﺎﻥ ﻓﺄﺧﱪﺗﻪ ﻓﻘﺎﻝ‪ :‬ﻫﺬﻩ ﻓﺘﻴﺎ ﻳﻬﻮﺩﻱ(ﺍﻩ‬
‫ﻭﺍﻋﺠﺒﺎ ﻛﻴﻒ ﺗﻜﻮﻥ ﻫﺬﻩ ﻓﺘﻮﻯ ﻳﻬﻮﺩﻱ ﺣﱴ ﻟﻮ ﻓﺮﺿﻨﺎ ﺃﻥ ﺃﺑﺎ ﺣﻨﻴﻔﺔ ﻛﺎﻥ ﳐﻄﺌﺎ‪ ،‬ﻟﻜـﻦ ﺇﺫﺍ ﻋـﺮﻑ‬
‫ﺍﻟﺴﺒﺐ ﺑﻄﻞ ﺍﻟﻌﺠﺐ‪ ،‬ﻓﺎﻟﺴﺒﺐ ﻫﻮ ﺍﻻﺣﺘﻘﺎﻥ ﺍﻟﺬﻱ ﻛﺎﻥ ﺑﲔ ﺃﻫﻞ ﺍﻟﺮﺃﻱ ﻭﺃﻫﻞ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﻋﻠﻴﻪ ﻓﻤـﻦ‬

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 ‫ﺍﳌﻬﻢ ﺟﺪﺍ ﺍﻟﺒﻌﺪ ﻋﻦ ﺍﻟﺘﺸﻨﺞ ﻭﺍﻟﻐﻀﺐ ﻭﺍﻻﻧﻔﻌﺎﻝ ﻭﺍﻟﺘﻮﺗﺮ ﻋﻨﺪ ﺇﺻﺪﺍﺭ ﺍﻷﺣﻜﺎﻡ ﻓﻼ ﻳﻘﻀﻲ ﺍﻟﻘﺎﺿﻲ‬
‫ﻭﻫﻮ ﻏﻀﺒﺎﻥ!!!‬
‫ﻟﻜﻦ ﺳﻔﻴﺎﻥ ﺑﻌﺪ ﺫﻟﻚ ﲨﻌﻪ ﺍﻟﻘﺪﺭ ﻣﻊ ﺃﰊ ﺣﻨﻴﻔﺔ ﻋﻠﻰ ﻏﲑ ﻣﻴﻌﺎﺩ ﻓﻐﻴ‪‬ﺮ ﺭﺃﻳﻪ ﻓﻴﻪ‪ ،‬ﻓﻔﻲ ﻣﺮﻗـﺎﺓ ﺍﳌﻔـﺎﺗﻴﺢ‬
‫ﺝ‪/١‬ﺹ‪) :٧٩‬ﻭﻣﺎﺕ ﺃﺧﻮ ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ ﻓﺎﺟﺘﻤﻊ ﺇﻟﻴﻪ ﺍﻟﻨﺎﺱ ﰲ ﻋﺰﺍﺋﻪ ﻓﺠﺎﺀ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻓﻘﺎﻡ ﺇﻟﻴﻪ ﺳﻔﻴﺎﻥ‬
‫ﻭﺃﻛﺮﻣﻪ ﻭﺃﻗﻌﺪﻩ ﰲ ﻣﻜﺎﻧﻪ ﻭﻗﻌﺪ ﺑﲔ ﻳﺪﻳﻪ‪ ،‬ﻭﳌﺎ ﺗﻔﺮﻕ ﺍﻟﻨﺎﺱ ﻗﺎﻝ ﺃﺻﺤﺎﺏ ﺳﻔﻴﺎﻥ‪ :‬ﺭﺃﻳﻨﺎﻙ ﻓﻌﻠﺖ ﺷﻴﺌﺎﹰ‬
‫ﻋﺠﻴﺒﺎﹰ! ﻓﻘﺎﻝ‪ :‬ﻫﺬﺍ ﺭﺟﻞ ﻣﻦ ﺍﻟﻌﻠﻢ ﲟﻜﺎﻥ(ﺍﻩ‬

‫اﻟﺘﺎرﯾﺨﻲ واﻟﺨﻠﯿﻞ اﻟﻔﺮاھﯿﺪي‬

‫ﰲ ﺗﻜﻤﻠﺔ ‪‬ﺬﻳﺐ ﺍﻟﻜﻤﺎﻝ ﳌﻐﻠﻄﺎﻱ ‪ ) :٢٢٠/٤‬ﻗﺎﻝ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ ﺍﻟﺘﺎﺭﳜﻲ ﰲ ﻛﺘﺎﺑـﻪ ﺗـﺎﺭﻳﺦ‬
‫ﺍﻟﻨﺤﻮﻳﲔ ﰲ ﺗﺮﲨﺔ ﺍﳋﻠﻴﻞ ﺑﻦ ﺃﲪﺪ ﺍﻟﻔﺮﺍﻫﻴﺪﻱ‪ :‬ﻛﺎﻥ ﺯﻳﺪﻳﺎ‪ ،‬ﻭﻣﻦ ﺯﻳﺪﻳﺘﻪ ﺍﺳﺘﻨﺒﺎﻃﻪ ﺍﻟﻌﺮﻭﺽ ﻟﻴﻌﺎﺭﺽ‬
‫ﺑﻪ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ !!!( ﺍﻩ‬
‫ﺇﻥ ﻋﺠﺒﻨﺎ ﻣﻦ ﺍﻟﺘﺎﺭﳜﻲ ﻓﻮﻕ ﻋﺠﺒﻨﺎ ﻣﻦ ﺍﻟﺜﻮﺭﻱ ﰲ ﺣﻜﻤﻪ ﺍﻟﺴﺎﺑﻖ ﻋﻠﻰ ﺃﰊ ﺣﻨﻴﻔﺔ ﻓﺎﳋﻠﻴﻞ ﻟﻴﺲ ﺑﺰﻳﺪﻱ‪،‬‬
‫ﻧﻌﻢ ﻛﺎﻥ ﺇﺑﺎﺿﻴﺎ ﰲ ﺃﻭﻝ ﺃﻣﺮﻩ ﰒ ﺭﺟﻊ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﻓﻤﺎ ﺩﺧ‪‬ﻞﹸ ﻋﻠﻢﹺ ﺍﻟﻌﺮﻭﺽ ﲟﻌﺎﺭﺿﺔ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ؟!!‬
‫ﻟﻜﻦ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺸﺨﺺ ﳛﻤﻞ ﰲ ﻧﻔﺴﻪ ﺷﻴﺌﺎ ﻋﻠﻰ ﺁﺧﺮ ﺻﻴ‪‬ﺮ ﳏﺎﺳﻨﻪ ﻣﺴﺎﻭﻳﺎ‪ ،‬ﻓﺎﺑﺘﻜﺎﺭ ﻋﻠﻢ ﺍﻟﻌﺮﻭﺽ ﻣﻦ‬
‫ﳏﺎﺳﻦ ﺍﳋﻠﻴﻞ ﺍﻟﱵ ﻳﻔﺨﺮ ‪‬ﺎ ﻭﺻﺪﻕ ﺍﻟﺸﺎﻋﺮ ﺇﺫ ﻳﻘﻮﻝ‪:‬‬
‫ﺻﺎﺭﺕ ﻋﻴﻮﺑﺎ ﻓﻘﻞ ﱄ ﻛﻴﻒ ﺃﻋﺘﺬﺭ‬ ‫*‬ ‫ﺇﺫﺍ ﳏﺎﺳﲏ ﺍﻟﻼﰐ ﺃﺩﻝ ‪‬ــﺎ‬

‫أﺳﺪ ﺑﻦ ﻋﻤﺮو وﺑﻌﺾ أھﻞ واﺳﻂ‬

‫ﰲ ﺗﺎﺭﻳﺦ ﺑﻐﺪﺍﺩ )ﺝ‪/٣‬ﺹ‪) :(١٧٣‬ﻋﻦ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺃﰊ ﺷﻴﺦ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺃﺳﺪ ﺑﻦ ﻋﻤﺮﻭ ﻋﻠـﻰ ﻗﻀـﺎﺀ‬
‫ﻭﺍﺳﻂ ﻓﻘﺎﻝ‪ :‬ﺭﺃﻳﺖ ﻗﺒﻠﺔ ﻭﺍﺳﻂ ﺭﺩﻳﺔ ﺟﺪﺍﹰ ﻭﺗﺒﲔ ﺫﺍﻙ ﱄ ﻓﺘﺤﺮﻓﺖ ﻓﻴﻬﺎ‪ ،‬ﻓﻘﺎﻝ ﻗﻮﻡ ﻣﻦ ﺃﻫﻞ ﻭﺍﺳﻂ‪:‬‬
‫ﻫﺬﺍ ﺭﺍﻓﻀﻲ! ‪ ،‬ﻓﻘﻴﻞ ﳍﻢ‪ :‬ﻭﻳﻠﻜﻢ ﻫﺬﺍ ﻣﻦ ﺃﺻﺤﺎﺏ ﺃﰊ ﺣﻨﻴﻔﺔ ﻛﻴﻒ ﻳﻜﻮﻥ ﺭﺍﻓﻀﻴﺎﹰ؟!(ﺍﻩ‬

‫أﺣﻤﺪ واﻟﻜﺮاﺑﯿﺴﻲ‬
‫ﰲ ﺗﺎﺭﻳﺦ ﺑﻐﺪﺍﺩ ﺝ‪/٨‬ﺹ‪) :٦٥‬ﻋﻦ ﺃﰊ ﺍﻟﻄﻴﺐ ﺍﳌﺎﻭﺭﺩﻱ ﻗﺎﻝ‪ :‬ﺟﺎﺀ ﺭﺟﻞ ﺇﱃ ﺃﰊ ﻋﻠﻲ ﺍﳊﺴﲔ ﺑﻦ ﻋﻠﻲ‬
‫ﺍﻟﻜﺮﺍﺑﻴﺴﻲ ﻓﻘﺎ ‪ :‬ﻣﺎ ﺗﻘﻮﻝ ﰲ ﺍﻟﻘﺮﺁﻥ؟ ﻓﻘﺎﻝ ﺣﺴﲔ ﺍﻟﻜﺮﺍﺑﻴﺴﻲ‪ :‬ﻛﻼﻡ ﺍﷲ ﻏﲑ ﳐﻠﻮﻕ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﺮﺟﻞ‪:‬‬
‫ﻓﻤﺎ ﺗﻘﻮﻝ ﰲ ﻟﻔﻈﻲ ﺑﺎﻟﻘﺮﺁﻥ؟ ﻓﻘﺎﻝ ﻟﻪ ﺣﺴﲔ‪ :‬ﻟﻔﻈﻚ ﺑﺎﻟﻘﺮﺁﻥ ﳐﻠﻮﻕ‬

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 ‫ﻓﻤﻀﻰ ﺍﻟﺮﺟﻞ ﺇﱃ ﺃﰊ ﻋﺒﺪ ﺍﷲ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﻓﻌﺮﻓﻪ ﺃﻥ ﺣﺴﻴﻨﺎ ﻗﺎﻝ ﻟﻪ‪ :‬ﺇﻥ ﻟﻔﻈﻪ ﺑﺎﻟﻘﺮﺁﻥ ﳐﻠﻮﻕ ﻓﺄﻧﻜﺮ‬
‫ﺫﻟﻚ ﻭﻗﺎﻝ‪ :‬ﻫﻲ ﺑﺪﻋﺔ‬
‫ﻓﺮﺟﻊ ﺍﻟﺮﺟﻞ ﺇﱃ ﺣﺴﲔ ﺍﻟﻜﺮﺍﺑﻴﺴﻲ ﻓﻌﺮﻓﻪ ﺇﻧﻜﺎﺭ ﺃﰊ ﻋﺒﺪ ﺍﷲ ﺍﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﻟﺬﻟﻚ ﻭﻗﻮﻟﻪ‪ :‬ﻫﺬﺍ ﺑﺪﻋﺔ‪،‬‬
‫ﻓﻘﺎﻝ ﻟﻪ ﺣﺴﲔ‪ :‬ﺗﻠﻔﻈﻚ ﺑﺎﻟﻘﺮﺁﻥ ﻏﲑ ﳐﻠﻮﻕ! ﻓﺮﺟﻊ ﺇﱃ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﻓﻌﺮﻓﻪ ﺭﺟﻮﻉ ﺣﺴﲔ ﻭﺃﻧﻪ ﻗﺎﻝ‪:‬‬
‫ﺗﻠﻔﻈﻚ ﺑﺎﻟﻘﺮﺁﻥ ﻏﲑ ﳐﻠﻮﻕ! ﻓﺄﻧﻜﺮ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﺫﻟﻚ ﺃﻳﻀﺎ ﻭﻗﺎﻝ‪ :‬ﻫﺬﺍ ﺃﻳﻀﺎ ﺑﺪﻋﺔ‬
‫ﻓﺮﺟﻊ ﺍﻟﺮﺟﻞ ﺇﱃ ﺃﰊ ﻋﻠﻲ ﺣﺴﲔ ﺍﻟﻜﺮﺍﺑﻴﺴﻲ ﻓﻌﺮﻓﻪ ﺇﻧﻜﺎﺭ ﺃﰊ ﻋﺒﺪ ﺍﷲ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﻭﻗﻮﻟﻪ‪ :‬ﻫـﺬﺍ‬
‫ﺃﻳﻀﺎ ﺑﺪﻋﺔ‪ ،‬ﻓﻘﺎﻝ ﺣﺴﲔ‪ :‬ﺃﻳﺶ ﻧﻌﻤﻞ ‪‬ﺬﺍ ﺍﻟﺼﱯ؟! ﺇﻥ ﻗﻠﻨﺎ ﳐﻠﻮﻕ ﻗﺎﻝ ﺑﺪﻋﺔ ﻭﺇﻥ ﻗﻠﻨﺎ ﻏﲑ ﳐﻠـﻮﻕ‬
‫ﻗﺎﻝ ﺑﺪﻋﺔ‪ ،‬ﻓﺒﻠﻎ ﺫﻟﻚ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ ﻓﻐﻀﺐ ﻟﻪ ﺃﺻﺤﺎﺑﻪ ﻓﺘﻜﻠﻤﻮﺍ ﰲ ﺣﺴﲔ ﻭﻛﺎﻥ ﺫﻟﻚ ﺳﺒﺐ ﺍﻟﻜﻼﻡ ﰲ‬
‫ﺣﺴﲔ ﻭﺍﻟﻐﻤﺰ ﻋﻠﻴﻪ ﺑﺬﻟﻚ(ﺍﻩ‬
‫ﻭﰲ ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ ‪) :٢٨٩/١١‬ﺃﻭﻝ ﻣﻦ ﺃﻇﻬﺮ ﻣﺴﺄﻟﺔ ﺍﻟﻠﻔﻆ ﺣﺴﲔ ﺑﻦ ﻋﻠﻲ ﺍﻟﻜﺮﺍﺑﻴﺴﻲ ﻭﻛﺎﻥ ﻣﻦ‬
‫ﺃﻭﻋﻴﺔ ﺍﻟﻌﻠﻢ‪ ...‬ﻓﻘﺎﻝ‪ :‬ﻟﻔﻈﻲ ﺑﺎﻟﻘﺮﺁﻥ ﳐﻠﻮﻕ‬
‫ﻗﺎﻝ ﺍﳌﺮﻭﺫﻱ ﰲ ﻛﺘﺎﺏ ﺍﻟﻘﺼﺺ‪ :‬ﺫﻛﺮﺕ ﻷﰊ ﻋﺒﺪ ﺍﷲ ﺃﻥ ﺍﻟﻜﺮﺍﺑﻴﺴﻲ ﻗﺎﻝ‪ :‬ﻟﻔﻈﻲ ﺑﺎﻟﻘﺮﺁﻥ ﳐﻠﻮﻕ‪ ،‬ﻭﺃﻧﻪ‬
‫ﻗﺎﻝ‪ :‬ﺃﻗﻮﻝ ﺇﻥ ﺍﻟﻘﺮﺁﻥ ﻛﻼﻡ ﺍﷲ ﻏﲑ ﳐﻠﻮﻕ ﻣﻦ ﻛﻞ ﺍﳉﻬﺎﺕ ﺇﻻ ﺃﻥ ﻟﻔﻈﻲ ﺑﻪ ﳐﻠﻮﻕ‪ ،‬ﻭﻣﻦ ﱂ ﻳﻘـﻞ‬
‫ﻟﻔﻈﻲ ﺑﺎﻟﻘﺮﺁﻥ ﳐﻠﻮﻕ ﻓﻬﻮ ﻛﺎﻓﺮ‪ ،‬ﻓﻘﺎﻝ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‪ :‬ﺑﻞ ﻫﻮ ﺍﻟﻜﺎﻓﺮ ﻗﺎﺗﻠﻪ ﺍﷲ!!! ﻭﺃﻱ ﺷـﻲﺀ ﻗﺎﻟـﺖ‬
‫ﺍﳉﻤﻬﻴﺔ ﺇﻻ ﻫﺬﺍ(ﺍﻩ‬
‫ﻭﰲ ﻃﺒﻘﺎﺕ ﺍﳊﻨﺎﺑﻠﺔ ‪) :٦٢/١‬ﻗﺎﻝ ﺍﳌﺮﻭﺫﻱ ﻗﻠﺖ ﻷﰊ ﻋﺒﺪ ﺍﷲ‪ :‬ﺇﻥ ﺍﻟﻜﺮﺍﺑﻴﺴﻲ ﻳﻘﻮﻝ‪ :‬ﻣﻦ ﱂ ﻳﻘﻞ ﻟﻔﻈﻪ‬
‫ﺑﺎﻟﻘﺮﺁﻥ ﳐﻠﻮﻕ ﻓﻬﻮ ﻛﺎﻓﺮ!!!‪ ،‬ﻓﻘﺎﻝ ]ﺃﲪﺪ[‪ :‬ﺑﻞ ﻫﻮ ﺍﻟﻜﺎﻓﺮ!!!(ﺍﻩ‬
‫ﻋﺠﺒﺎ ﻣﻦ ﺍﻟﻜﺮﺍﺑﻴﺴﻲ ﻭﻋﺠﺒﺎ ﻣﻦ ﺃﲪﺪ ﻓﻘﺪ ﻛﻔﺮ ﺍﻟﻜﺮﺍﺑﻴﺴﻲ ﻣﻦ ﱂ ﻳﻘﻞ‪ :‬ﻟﻔﻈﻲ ﺑﺎﻟﻘﺮﺁﻥ ﳐﻠﻮﻕ‪ ،‬ﻭﻛﻔﺮ‬
‫ﺃﲪﺪ ﻣﻦ ﻳﻘﻮﻝ ﺫﻟﻚ ﻭﻛﻞ ﺫﻟﻚ ﻣﻦ ﺍﳉﺰﺍﻑ ﺍﻟﻈﺎﻫﺮ‬
‫ﻟﻘﺪ ﻗﺎﻝ ﺑﻘﻮﻝ ﺍﻟﻜﺮﺍﺑﻴﺴﻲ‪) :‬ﻟﻔﻈﻲ ﺑﺎﻟﻘﺮﺁﻥ ﳐﻠﻮﻕ( ﺍﻟﻜﺜﲑ ﻣﻦ ﺃﺋﻤﺔ ﺃﻫﻞ ﺍﳊﺪﻳﺚ ﻭﻏﲑﻫـﻢ ﻭﻣﻨـﻬﻢ‪:‬‬
‫ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﻭﺃﺑﻮ ﺛﻮﺭ ﻭﳏﻤﺪ ﺑﻦ ﻧﺼﺮ ﻭﺍﳊﺎﺭﺙ ﺍﶈﺴﱯ ﻭﺍﺑﻦ ﻛﻼﺏ ﻭﻏﲑﻫﻢ‪ ،‬ﻭﻋﻨﺪ ﺍﻟﺘﺄﻣﻞ ﻓـﺈﻥ‬
‫ﻗﻮﳍﻢ ﻫﺬﺍ ﺻﻮﺍﺏ‪ ،‬ﻟﻜﻦ ﺃﲪﺪ ﺃﺭﺍﺩ ﺃﻥ ﻳﺴﺪ ﺍﻟﺒﺎﺏ ﺧﺸﻴﺔ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﺫﺭﻳﻌﺔ ﺇﱃ ﺻﺮﻳﺢ ﺍﻟﻘﻮﻝ ﲞﻠﻖ‬
‫ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻗﺎﻝ ﺍﻟﺬﻫﱯ ﰲ ﺍﻟﺴﲑ ‪) :٨٢/١٢‬ﻭﻻ ﺭﻳﺐ ﺃﻥ ﻣﺎ ﺍﺑﺘﺪﻋﻪ ﺍﻟﻜﺮﺍﺑﻴﺴـﻲ ﻭﺣـﺮﺭﻩ ﰲ ﻣﺴـﺄﻟﺔ‬
‫ﺍﻟﺘﻠﻔﻆ‪ ،‬ﻭﺃﻧﻪ ﳐﻠﻮﻕ ﻫﻮ ﺣﻖ‪ ،‬ﻟﻜﻦ ﺃﺑﺎﻩ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻟﺌﻼ ﻳﺘﺬﺭﻉ ﺑﻪ ﺇﱃ ﺍﻟﻘﻮﻝ ﲞﻠﻖ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻓﺴـﺪ‬
‫ﺍﻟﺒﺎﺏ(ﺍﻩ‬
‫ﻭﻫﺬﺍ ﺍﻟﻔﻌﻞ ﻣﻦ ﺃﲪﺪ ﱂ ﻳﺮﺗﻀﻪ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻷﺋﻤﺔ ﻷﻥ ﻓﻴﻪ ﻣﺒﺎﻟﻐﺔ ﻇﺎﻫﺮﺓ ﻓﺎﳊﻜﻢ ﺑﺎﻟﻜﻔﺮ ﻋﻠﻰ ﻣﻦ ﻗﺎﻝ‪:‬‬
‫ﻟﻔﻈﻲ ﺑﺎﻟﻘﺮﺁﻥ ﳐﻠﻮﻕ ﳎﺎﺯﻓﺔ‪ ،‬ﻗﺎﻝ ﺍﻟﺬﻫﱯ ﰲ ﺍﻟﺴﲑ ‪ ) :\ ٥١٠/١١‬ﻭﺑﺎﻟﻎ ﺍﻹﻣـﺎﻡ ﺃﲪـﺪ ﰲ ﺍﳊـﻂ‬
‫ﻋﻠﻴﻬﻢ‪ ،‬ﻭﺛﺒﺖ ﻋﻨﻪ ﺃﻥ ﻗﺎﻝ‪ :‬ﺍﻟﻠﻔﻈﻴﺔ ﺟﻬﻤﻴﺔ(ﺍﻩ‬

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 ‫ﻭﺑﻌﻀﻬﻢ ﺍﻋﺘﺬﺭ ﻷﲪﺪ ﺑﺄﻧﻪ ﻳﺮﻳﺪ ﺗﻜﻔﲑ ﻣﻦ ﻳﻘﺼﺪ ﺑﺬﻟﻚ‪ :‬ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﺬﻱ ﻫﻮ ﺻـﻔﺔ ﺍﷲ ﻭﻗـﺪ ﻭﺭﺩ ﰲ‬
‫ﺑﻌﺾ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻋﻨﻪ‪) :‬ﻣﻦ ﻗﺎﻝ ﻟﻔﻈﻲ ﺑﺎﻟﻘﺮﺁﻥ ﳐﻠﻮﻕ ﻭﻫﻮ ﻳﺮﻳﺪ ﺍﻟﻘﺮﺁﻥ ﻓﻬﻮ ﻛﺎﻓﺮ(‪ ،‬ﻟﻜﻦ ﻳﺸﻜﻞ ﻋﻠﻰ‬
‫ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﺍﻟﻐﺮﻳﺒﺔ ﺃﻥ ﺃﲪﺪ ﻛﻔﺮ ﺍﻟﻜﺮﺍﺑﻴﺴﻲ ﻋﻴﻨﺎ ﻭﻫﻮ ﻗﺪ ﺻﺮﺡ ﺑﻌﺪﻡ ﺧﻠﻖ ﺍﻟﻘﺮﺁﻥ ﻭﺻﺮﺡ ﺑﺄﻧـﻪ‬
‫ﻳﺮﻳﺪ ﺍﻟﻠﻔﻆ ﻻ ﻏﲑ‬
‫ﻭﻣﻊ ﻛﻞ ﺫﻟﻚ ﻓﺈﻥ ﺍﳊﻜﻢ ﺑﺎﻟﻜﻔﺮ ﻋﻠﻰ ﻣﻦ ﻳﻘﻮﻝ ﺻﺮﺍﺣﺔ ﲞﻠﻖ ﺍﻟﻘﺮﺁﻥ ﻟﻴﺲ ﳏﻞ ﺇﲨـﺎﻉ ﻣـﻦ ﺃﻫـﻞ‬
‫ﺍﳊﺪﻳﺚ ﻭﻏﲑﻫﻢ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ‪ ،‬ﺑﻞ ﺍﳌﺴﺄﻟﺔ ﺧﻼﻓﻴﺔ ﺑﲔ ﺍﻟﺴﻠﻒ ﺃﻧﻔﺴﻬﻢ ﻭﺑﲔ ﺃﺗﺒﺎﻉ ﺍﳌﺬﺍﻫﺐ ﺍﻷﺭﺑﻌﺔ‬
‫ﻓﻤﺜﻼ ﺍﳌﻌﺘﻤﺪ ﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻴﺔ ﺃﻥ ﺍﻟﻘﻮﻝ ﲞﻠﻖ ﺍﻟﻘﺮﺁﻥ ﻟﻴﺲ ﺑﻜﻔﺮ‪ ،‬ﻧﻌﻢ ﺍﻟﻘﻮﻝ ﺑﺎﻟﺘﻜﻔﲑ ﺑﺬﻟﻚ ﻫﻮ ﻗﻮﻝ ﻛﺜﲑ‬
‫ﻣﻦ ﺍﶈﺪﺛﲔ ﻟﻜﻨﻪ ﻟﻴﺲ ﳏﻞ ﺇﲨﺎﻉ ﻗﻄﻌﺎ‪ ،‬ﻭﻟﻠﻔﻘﲑ ﲝﺚ ﰲ ﺫﻟﻚ ﺑﻌﻨﻮﺍﻥ ‪) :‬ﺣﻜﻢ ﺍﻟﻘﻮﻝ ﲞﻠﻖ ﺍﻟﻘﺮﺁﻥ ﰲ‬
‫ﺍﳌﺬﺍﻫﺐ ﺍﻷﺭﺑﻌﺔ( ﺗﻘﺪﻣﺖ ﺍﻹﺷﺎﺭﺓ ﺇﻟﻴﻪ ﻋﺠﻞ ﺍﷲ ﺑﻨﺸﺮﻩ‬

‫اﻟﻤﺴﺄﻟﺔ اﻟﺜﺎﻧﯿﺔ ‪ :‬ﻧﻤﺎذج ﻓﻲ اﻟﻤﺴﺎﺋﻞ‬

‫ﻣﺴﺄﻟﺔ ) ﻟﻔﻈﻲ ﺑﺎﻟﻘﺮآن ﻣﺨﻠﻮق (‬

‫ﻟﻘﺪ ﺣﻜﻢ ﺃﲪﺪ ﻋﻠﻰ ﺍﻟﻠﻔﻈﻴﺔ ﺑﺄﺣﻜﺎﻡ ﺷﺪﻳﺪﺓ ﻗﺎﺳﻴﺔ ﻏﺎﻟﻴﺔ ﻓﻘﺪ ﺣﻜﻢ ﻋﻠﻴﻬﻢ ﺑﺄ‪‬ﻢ ﺷﺮ ﻣـﻦ ﺍﳉﻬﻤﻴـﺔ‬
‫ﻭﺃ‪‬ﻢ ﳐﻠﺪﻭﻥ ﰲ ﺍﻟﻨﺎﺭ ﻭﺃﻥ ﺫﻟﻚ ﺍﻟﻘﻮﻝ ﻣﻦ ﺍﻟﺸﺮﻙ ﺑﺎﷲ ﻭﺃﻧﻪ ﻻ ﻳ‪‬ﺼﻠﻰ ﺧﻠﻔﻬﻢ‪ ،‬ﻓﻔﻲ ﻃﺒﻘﺎﺕ ﺍﳊﻨﺎﺑﻠﺔ‬
‫‪ ) :٤٧/١‬ﺭﻭﻯ ﺃﲪﺪ ﺑﻦ ﺷﺎﺫﺍﻥ ﺑﻦ ﺧﺎﻟﺪ ﺍﳍﻤﺬﺍﱐ ﻗﺎﻝ ﲰﻌﺖ ﺃﲪﺪ ﻳﻘﻮﻝ‪ :‬ﻣﻦ ﻗﺎﻝ ﻟﻔﻈـﻪ ﺑـﺎﻟﻘﺮﺁﻥ‬
‫ﳐﻠﻮﻕ ﻓﻬﻮ ﺟﻬﻤﻲ ﳐﻠﺪ ﰲ ﺍﻟﻨﺎﺭ ﺧﺎﻟﺪﺍ ﻓﻴﻬﺎ‪ ،‬ﰒ ﻗﺎﻝ‪ :‬ﻭﻫﺬﺍ ﺷﺮﻙ ﺑﺎﷲ ﺍﻟﻌﻈﻴﻢ(ﺍﻩ‬
‫ﻭﰲ ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ ‪) :٢٨٩/١١‬ﻗﺎﻝ ﺃﲪﺪ ﺑﻦ ﺯﳒﻮﻳﻪ ﲰﻌﺖ ﺃﲪﺪ ﻳﻘﻮﻝ‪ :‬ﺍﻟﻠﻔﻈﻴﺔ ﺷﺮ ﻣﻦ ﺍﳉﻬﻤﻴﺔ‪،‬‬
‫ﻭﻗﺎﻝ ﺻﺎﱀ ﲰﻌﺖ ﺃﰊ ﻳﻘﻮﻝ‪ :‬ﺍﳉﻬﻤﻴﺔ ﺛﻼﺙ ﻓﺮﻕ‪ :‬ﻓﺮﻗﺔ ﻗﺎﻟﺖ ﺍﻟﻘﺮﺁﻥ ﳐﻠﻮﻕ‪ ،‬ﻭﻓﺮﻗﺔ ﻗﺎﻟﻮﺍ ﻛـﻼﻡ ﺍﷲ‬
‫ﻭﺳﻜﺘﻮﺍ‪ ،‬ﻭﻓﺮﻗﺔ ﻗﺎﻟﻮﺍ ﻟﻔﻈﻨﺎ ﺑﻪ ﳐﻠﻮﻕ‪ ،‬ﰒ ﻗﺎﻝ ﺃﰊ‪ :‬ﻻ ﻳﺼﻠﻲ ﺧﻠﻒ ﻭﺍﻗﻔﻲ ﻭﻻ ﻟﻔﻈﻲ(ﺍﻩ‬

‫اﻟﻤﻔﺎﺿﻠﺔ ﺑﯿﻦ ﻋﺜﻤﺎن وﻋﻠﻲ رﺿﻲ اﷲ ﻋﻨﮭﻤﺎ‬

‫ﻭﺇﻥ ﺗﻌﺠﺐ ﻓﻌﺠﺒﺎ ﻣﻦ ﺑﻌﺾ ﺍﻷﺣﻜﺎﻡ ﺍﳌﺘﻌﺠﻠﺔ ﺍﳉﺎﻫﺰﺓ ﺍﳌﺘﺴﺮﻋﺔ‪ ،‬ﻓﻬﺬﺍ ﺍﺑﻦ ﻋﻴﻴﻨﺔ ﻋﻠﻰ ﺟﻼﻟﺘﻪ‪ ،‬ﻭﻃﹸﻌ‪‬ﻤﺔﹸ‬
‫ﺑﻦ ﻋﻤﺮﻭ ﳛﻜﻤﺎﻥ ﻋﻠﻰ ﻣﻦ ﻓﻀﻞ ﻋﻠﻴﺎ ﻋﻠﻰ ﻋﺜﻤﺎﻥ ﺑﺄﻧﻪ ﺭﺍﻓﻀﻲ ﻭﻋﻠﻰ ﻣﻦ ﻭﻗﻒ ﰲ ﺍﻟﺘﻔﻀﻴﻞ ﺑﻴﻨﻬﻤﺎ ﺑﺄﻧﻪ‬
‫ﺷﻴﻌﻲ ﻻ ﻳ‪‬ﻜﻠﻢ ﻭﻻ ﳚﺎﻟﺲ ﻭﻻ ﻳﻌﺪ‪‬ﻝ ﻓﻔﻲ ﻛﺘﺎﺏ ﺷﺮﺡ ﺍﻟﺴﻨﺔ ﻟﻠﱪ‪‬ﺎﺭﻱ ﺹ‪ ) :١٢٤‬ﻗﺎﻝ ﻃﻌﻤﺔﹸ ﺑـﻦ‬
‫ﻋﻤﺮﻭ ﻭﺳﻔﻴﺎﻥ ﺑﻦ ﻋﻴﻴﻨﺔ‪ :‬ﻣﻦ ﻭﻗﻒ ﻋﻨﺪ ﻋﺜﻤﺎﻥ ﻭﻋﻠﻲ ﻓﻬﻮ ﺷﻴﻌﻲ ﻻ ﻳﻌﺪﻝ ﻭﻻ ﻳﻜﻠﻢ ﻭﻻ ﳚـﺎﻟﺲ‪،‬‬
‫ﻭﻣﻦ ﻗﺪ‪‬ﻡ ﻋﻠﻴﺎ ﻋﻠﻰ ﻋﺜﻤﺎﻥ ﻓﻬﻮ ﺭﺍﻓﻀﻲ(ﺍﻩ‬

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 ‫ﻭﻗﺪ ﺗﻘﺪﻡ ﻣﻌﻨﺎ ﻗﻮﻝ ﺑﻦ ﺣﺠﺮ ﰲ ﻟﺴﺎﻥ ﺍﳌﻴﺰﺍﻥ ‪) :١٧٠/١‬ﻭﻫﺬﺍ ﻇﻠﻢ ﺑﻴ‪‬ﻦ ﻓﺈﻥ ﻫﺬﺍ ﻣﺬﻫﺐ ﲨﺎﻋﺔ ﻣﻦ‬
‫ﺃﻫﻞ ﺍﻟﺴﻨﺔ‪ ،‬ﺍﻋﲏ ﺍﻟﺘﻮﻗﻒ ﰲ ﺗﻔﻀﻴﻞ ﺃﺣﺪﳘﺎ ﻋﻠﻰ ﺍﻵﺧﺮ ﻭﺇﻥ ﻛﺎﻥ ﺍﻷﻛﺜﺮ ﻋﻠﻰ ﺗﻘﺪﱘ ﻋﺜﻤﺎﻥ‪ ،‬ﺑﻞ ﻛﺎﻥ‬
‫ﲨﺎﻋﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻳﻘﺪﻣﻮﻥ ﻋﻠﻴﺎ ﻋﻠﻰ ﻋﺜﻤﺎﻥ ﻣﻨﻬﻢ ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ ﻭﺍﺑﻦ ﺧﺰﳝﺔ(ﺍﻩ‬
‫ﻣﺎ ﺳﺒﻖ ﳛﺘﻢ ﻋﻠﻴﻨﺎ ﺃﻻ ﻧﺴﻠﹼﻢ ﺑﻜﻞ ﺣﻜﻢ ﻳﺼﺪﺭ ﻣﻦ ﺍﻷﺋﻤﺔ‪ ،‬ﻧﻌﻢ ﺇﻥ ﺃﲨﻌﺖ ﺍﻷﻣﺔ ﻋﻠﻰ ﺣﻜﻢ ﻣﻌﲔ‬
‫ﻓﺬﺍﻙ‪ ،‬ﺃﻣﺎ ﺇﺫﺍ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻼ ﺑﺪ ﻣﻦ ﺍﻟﻨﻈﺮ ﻭﺍﻟﺘﺤﻘﻖ ﻭﺍﻟﺒﺤﺚ ﻭﻟﻴﺲ ﺑﻌﻀﻬﻢ ﲝﺠﺔ ﻋﻠﻰ ﺑﻌﺾ‪ ،‬ﻭﺍﳌﺸﻜﻠﺔ‬
‫ﻫﻲ ﺃﻥ ﺍﻟﺬﻱ ﻳ‪‬ﻨﺸﺮ ﰲ ﺑﻌﺾ ﺍﻷﻭﺳﺎﻁ ﻫﻲ ﺍﻷﻗﻮﺍﻝ ﺍﻟﻐﺎﻟﻴﺔ ﺍﳌﺘﺸﺪﺩﺓ‪ ،‬ﺣﱴ ﺇﻥ ﺃﻫﻞ ﺗﻠﻚ ﺍﻷﻭﺳﺎﻁ ﻳﻈﻨﻮﻥ‬
‫ﺃﻧﻪ ﻟﻴﺲ ﰲ ﺍﳌﺴﺄﻟﺔ ﺇﻻ ﺗﻠﻚ ﺍﻷﻗﻮﺍﻝ‬

‫اﻟﻔﺮع اﻟﺜﺎﻧﻲ ‪ :‬دور اﻟﺒﯿﺌﺔ واﻟﻤﻨﺸﺄ ﻓﻲ اﻟﺤﻜﻢ ﻋﻠﻰ اﻵﺧﺮ‬

‫ﺇﻥ ﻟﻠﺒﻴﺌﺔ ﻭﺍﳌﻨﺸﺄ ﺩﻭﺭﺍ ﻛﺒﲑﺍ ﺟﺪﺍ ﰲ ﺍﳊﻜﻢ ﻋﻠﻰ ﺍﻵﺧﺮﻳﻦ ﻭﻣﺴﺎﺋﻠﻬﻢ‪ ،‬ﻗﺎﻝ ﺍﻟﻘﺎﲰﻲ ﰲ ﻛﺘﺎﺑﻪ ﰲ ﺍﳉﺮﺡ‬
‫ﻭﺍﻟﺘﻌﺪﻳﻞ ﺹ‪ ) : ٣٢‬ﻗﺎﻝ ﺑﻌﺾ ﻋﻠﻤﺎﺀ ﺍﻻﺟﺘﻤﺎﻉ‪ :‬ﳜﺘﻠﻒ ﻓﻜﺮ ﻋﻦ ﺁﺧﺮ ﺑﺎﺧﺘﻼﻑ ﺍﳌﻨﺸـﺄ ﻭﺍﻟﻌـﺎﺩﺓ‬
‫ﻭﺍﻟﻌﻠﻢ ﻭﺍﻟﻐﺎﻳﺔ‪ ،‬ﻭﻫﺬﺍ ﺍﻻﺧﺘﻼﻑ ﻃﺒﻴﻌﻲ ﰲ ﺍﻟﻨﺎﺱ ﻭﻣﺎ ﻛﺎﻧﻮﺍ ﻗﻂ ﻣﺘﻔﻘﲔ ﰲ ﻣﺴﺎﺋﻞ ﺍﻟﺪﻳﻦ ﻭﺍﻟـﺪﻧﻴﺎ‪،‬‬
‫ﻭﻣﻦ ﻋﺎﺩﺓ ﺻﺎﺣﺐ ﻛﻞ ﻓﻜﺮ ﺃﻥ ﳛﺐ ﺗﻜﺜﲑ ﺳﻮﺍﺩ ﺍﻟﻘﺎﺋﻠﲔ ﺑﻔﻜﺮﻩ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺭﺷﻴﺪ ﺭﺿﺎ ﰲ ﻣﻘﺎﻝ ﻟﻪ ﰲ ﳎﻠﺔ ﺍﳌﻨﺎﺭ )ﺝ‪/٣٦‬ﺹ‪) :(١٠‬ﻻ ﻧﻨﻜﺮ ﺃﻥ ﺍﻟﺘﻌﻠﻴﻢ ﻟﻪ ﺑﻌﺾ ﺍﻟﺘـﺄﺛﲑ ﰲ‬
‫ﲢﺴﲔ ﺍﻟﻌﻘﺎﺋﺪ ﺍﻟﺴﺎﻗﻄﺔ‪ ،‬ﻭﻟﻜﻦ ﺍﻷﺷﻴﺎﺀ ﺍﻟﺮﺍﺳﺨﺔ ﺍﻟﱵ ﺗﻠﻘﻦ ﺇﱃ ﺍﻟﻄﻔﻞ ﰲ ﻃﻔﻮﻟﺘﻪ ﻋﻠﻰ ﺃ‪‬ﺎ ﻣﻦ ﺍﻟﺪﻳﻦ‬
‫ﺗﺒﻘﻰ ﻻ ﻳﻘﺎﻭﻣﻬﺎ ﺍﻟﺘﻌﻠﻴﻢ ﻣﻬﻤﺎ ﻛﺎﻧﺖ ﺩﺭﺟﺘﻬﺎ ﻣﻦ ﺍﻟﺴﺨﺎﻓﺔ(ﺍﻩ‬
‫ﻭﻗﺪ ﺗﻘﺪﻡ ﻣﻌﻨﺎ ﻗﻮﻝ ﺍﻟﺬﻫﱯ ﰲ ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ ﺝ‪/٣‬ﺹ‪) :١٢٨‬ﻭﺧﻠﹾﻒ‪ ‬ﻣﻌﺎﻭﻳﺔ ﺧﻠﻖ ﻛﺜﲑ ﳛﺒﻮﻧـﻪ‬
‫ﻭﻳﺘﻐﺎﻟﻮﻥ ﻓﻴﻪ ﻭﻳﻔﻀﻠﻮﻧﻪ‪ ،‬ﺇﻣﺎ ﻗﺪ ﻣﻠﻜﻬﻢ ﺑﺎﻟﻜﺮﻡ ﻭﺍﳊﻠﻢ ﻭﺍﻟﻌﻄﺎﺀ‪ ،‬ﻭﺇﻣﺎ ﻗﺪ ﻭﻟﺪﻭﺍ ﰲ ﺍﻟﺸﺎﻡ ﻋﻠﻰ ﺣﺒـﻪ‬
‫ﻭﺗﺮﰉ ﺃﻭﻻﺩﻫﻢ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻭﻓﻴﻬﻢ ﲨﺎﻋﺔ ﻳﺴﲑﺓ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻭﻋﺪﺩ ﻛﺜﲑ ﻣﻦ ﺍﻟﺘـﺎﺑﻌﲔ ﻭﺍﻟﻔﻀـﻼﺀ‬
‫ﻭﺣﺎﺭﺑﻮﺍ ﻣﻌﻪ ﺃﻫﻞ ﺍﻟﻌﺮﺍﻕ ﻭﻧﺸﺆﻭﺍ ﻋﻠﻰ ﺍﻟﻨﺼﺐ ﻧﻌﻮﺫ ﺑﺎﷲ ﻣﻦ ﺍﳍﻮﻯ‬
‫ﻛﻤﺎ ﻗﺪ ﻧﺸﺄ ﺟﻴﺶ ﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻭﺭﻋﻴﺘﻪ ‪-‬ﺇﻻ ﺍﳋﻮﺍﺭﺝ ﻣﻨﻬﻢ‪ -‬ﻋﻠﻰ ﺣﺒﻪ ﻭﺍﻟﻘﻴﺎﻡ ﻣﻌﻪ ﻭﺑﻐﺾ ﻣﻦ‬
‫ﺑﻐﻰ ﻋﻠﻴﻪ ﻭﺍﻟﺘﱪﻱ ﻣﻨﻬﻢ ﻭﻏﻼ ﺧﻠﻖ ﻣﻨﻬﻢ ﰲ ﺍﻟﺘﺸﻴﻊ‪ ،‬ﻓﺒﺎﷲ ﻛﻴﻒ ﻳﻜﻮﻥ ﺣﺎﻝ ﻣﻦ ﻧﺸﺄ ﰲ ﺇﻗﻠﻴﻢ ﻻ ﻳﻜﺎﺩ‬
‫ﻳﺸﺎﻫ‪‬ﺪ ﻓﻴﻪ ﺇﻻ ﻏﺎﻟﻴﺎ ﰲ ﺍﳊﺐ ﻣﻔﺮﻃﺎ ﰲ ﺍﻟﺒﻐﺾ؟ ﻭﻣﻦ ﺃﻳﻦ ﻳﻘﻊ ﻟﻪ ﺍﻹﻧﺼﺎﻑ ﻭﺍﻻﻋﺘﺪﺍﻝ؟!( ﺍﻧﺘـﻬﻰ‬
‫ﻛﻼﻡ ﺍﻟﺬﻫﱯ‬
‫ﺇﻧﻨﺎ ﻛﺜﲑﺍ ﻣﺎ ﻧﺮﺩﺩ ﻛﻠﻤﺔ ﻣﺎﻟﻚ )ﻛﻞ ﻳﺆﺧﺬ ﻣﻦ ﻗﻮﻟﻪ ﻭﻳﺘﺮﻙ ﺇﻻ ﺭﺳﻮﻝ ﺍﷲ ﺻـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺁﻟـﻪ‬
‫ﻭﺳﻠﻢ( ﻟﻜﻦ ﻣﺎ ﺃﺑﻌﺪﻧﺎ ﻋﻦ ﺗﻄﺒﻴﻖ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﰲ ﻭﺍﻗﻌﻨﺎ‪ ،‬ﻓﻘﺪ ﺻﺎﺭ ﻣﻨﺎﻁ ﺍﻟﻘﺒﻮﻝ ﻭﺍﻟﺮﺩ ﻋﻨﺪ ﺍﻟﻜﺜﲑ ﻣﻨﺎ‬
‫ﻫﻮ‪ :‬ﻣﺎ ﻧﺸﺄﻧﺎ ﻋﻠﻴﻪ ﺃﻭ ﻣﺎ ﺗﻠﻘﻴﻨﺎﻩ‪ ،‬ﻓﺤﻜﻤﻨﺎ ﻋﻠﻰ ﻣﺴﺄﻟﺔ ﺑﺄﻥ ﺍﳋﻼﻑ ﻓﻴﻬﺎ ﻣﻌﺘﱪ ﺃﻭ ﻏﲑ ﻣﻌﺘﱪ ﺇﳕﺎ ﻫﻮ ﻷﻧﻨﺎ‬

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 ‫ﺗﻠﻘﻴﻨﺎ ﺫﻟﻚ ﻭﻧﺸﺄﻧﺎ ﻋﻠﻴﻪ‪ ،‬ﻭﻛﺬﻟﻚ ﺣﻜﻤﻨﺎ ﻋﻠﻰ ﺷﻲﺀ ﺑﺄﻧﻪ ﺑﺪﻋﺔ ﺃﻭ ﺳﻨﺔ ﺃﻭ ﺣﻖ ﺃﻭ ﺑﺎﻃﻞ ﺃﻭ ﺇﳝـﺎﻥ ﺃﻭ‬
‫ﻛﻔﺮ ﺇﳕﺎ ﻫﻮ ﻷﻧﻨﺎ ﺗﻠﻘﻴﻨﺎ ﺫﻟﻚ ﺃﻭ ﻧﺸﺄﻧﺎ ﻋﻠﻴﻪ‪ ،‬ﻓﻤﺎ ﺗﻠﻘﻴﻨﺎﻩ ﺃﻭ ﻧﺸﺄﻧﺎ ﻋﻠﻴﻪ ﻫﻮ ﺍﳊﻖ ﺍﳌﻄﻠﻖ‬
‫ﻭﻣﻦ ﺍﻟﻨﺎﺩﺭ ﺍﻟﻌﺰﻳﺰ ﺃﻥ ﲡﺪ ﻣﻦ ﻳﺒﺤﺚ ﻓﻴﻤﺎ ﻧﺸﺄ ﻋﻠﻴﻪ ﻭﺗﻠﻘﺎﻩ ﻭﳛﺘﻤﻞ ﻓﻴﻪ ﺍﻟﺼﻮﺍﺏ ﻭﺍﳋﻄـﺄ‪ ،‬ﺭﺣـﻢ ﺍﷲ‬
‫ﺍﻟﺸﺎﻓﻌﻲ ﻓﻘﺪ ﻛﺎﻥ ﻳﻘﻮﻝ‪) :‬ﻗﻮﱄ ﺻﻮﺍﺏ ﳛﺘﻤﻞ ﺍﳋﻄﺄ ﻭﻗﻮﻝ ﻏﲑﻱ ﺧﻄﺄ ﳛﺘﻤﻞ ﺍﻟﺼﻮﺍﺏ( ﻭﻗﺪ ﺗﻘﺪﻡ‬
‫ﻣﻌﻨﺎ ﻗﻮﻝ ﺍﻟﺼﻨﻌﺎﱐ ﰲ ﺇﻳﻘﺎﻅ ﺍﻟﻔﻜﺮﺓ‪ ) :‬ﺍﻟﻨﺎﺱ ﺗﺒﻊ ﳌﺎ ﺃﻟﻔﻮﻩ ﻣﻦ ﺍﺗﺒﺎﻉ ﺍﻵﺑﺎﺀ ﲟﺠﺮﺩ ﺗﻘﻠﻴﺪ‪ ‬ﻭﻫﻮﻯ‪ ،‬ﻭﻣﻦ‬
‫ﻧﻈﺮ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻬﻮ‪ :‬ﺇﻣﺎ ﻣﻦ ﺭﺍﻛﺪﻱ ﺍﳍﻤﺔ ﻓﻴﻘﺼﺮ ﻧﻈﺮﻩ ﻋﻠﻰ ﻣﺎ ﺩﻭﻧﻪ ﺃﺳﻼﻓﻪ ﻣﻦ ﺍﻟﻜﺘﺐ‪ ...‬ﻭﺇﻣﺎ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﺍﻟﻨﺎﻇﺮ ﻣﻦ ﺫﻭﻱ ﺍﳍﻤﺔ ﻭﺍﻟﺬﻛﺎﺀ ﻓﻴﻄﻠﻊ ﻋﻠﻰ ﻣﺂﺧﺬ ﺍﻟﻨﺎﺱ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﻳﻈﻬﺮ ﻋﻠﻰ ﺍﳊﻖ‬
‫ﻣﻊ ﻣﻦ ﻛﺎﻥ ﻓﻴﻄﺮﺡ ﻣﺎ ﻇﻬﺮ ﻟﻪ ﻣﻦ ﺍﳊﻖ ﻭﻳﻌﻮﺩ ﺇﱃ ﺍﻵﺑﺎﺀ ﺇﻻ ﺍﻟﻘﻠﻴﻞ ﺑﻞ ﺍﻷﻗﻞ ﻣﻦ ﺍﻟﻘﻠﻴﻞ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻛﻤﺎ ﰲ ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻜﱪﻯ ﺝ‪/٢‬ﺹ‪) :٥٣٧‬ﻭﻣﻦ ﺗﺮﰉ ﻋﻠﻰ ﻣﺬﻫﺐ ﻗﺪ ﺗﻌﻮﺩﻩ ﻭﺍﻋﺘﻘﺪ ﻣﺎ‬
‫ﻓﻴﻪ ‪-‬ﻭﻫﻮ ﻻ ﳛﺴﻦ ﺍﻷﺩﻟﺔ ﺍﻟﺸﺮﻋﻴﺔ ﻭﺗﻨﺎﺯﻉ ﺍﻟﻌﻠﻤﺎﺀ‪ -‬ﻻ ﻳﻔﺮﻕ ﺑﲔ ﻣﺎ ﺟﺎﺀ ﻋﻦ ﺍﻟﺮﺳﻮﻝ ﻭﺗﻠﻘﺘﻪ ﺍﻷﻣﺔ‬
‫ﺑﺎﻟﻘﺒﻮﻝ ﲝﻴﺚ ﳚﺐ ﺍﻹﳝﺎﻥ ﺑﻪ ﻭﺑﲔ ﻣﺎ ﻗﺎﻟﻪ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﻭ ﻳﺘﻌﺬﺭ ﺇﻗﺎﻣﺔ ﺍﳊﺠﺔ ﻋﻠﻴﻪ‪ ،‬ﻭﻣﻦ ﻛـﺎﻥ ﻻ‬
‫ﻳﻔﺮﻕ ﺑﲔ ﻫﺬﺍ ﻭﻫﺬﺍ ﱂ ﳛﺴﻦ ﺃﻥ ﻳﺘﻜﻠﻢ ﰲ ﺍﻟﻌﻠﻢ ﺑﻜﻼﻡ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺇﳕﺎ ﻫﻮ ﻣﻦ ﺍﳌﻘﻠﺪﺓ ﺍﻟﻨﺎﻗﻠﲔ ﻷﻗـﻮﺍﻝ‬
‫ﻏﲑﻫﻢ(ﺍﻩ‬

‫اﻟﻔﺮع اﻟﺜﺎﻟﺚ‪ :‬اﻟﺤﻖ أﺣﻖ أن ﯾﺘﺒﻊ‬

‫ﻣﻦ ﺍﳌﻬﻢ ﺟﺪﺍ ﻋﻨﺪ ﺍﻟﺘﺤﺪﺙ ﻋﻦ ﺗﺼﺤﻴﺢ ﺍﳊﻜﻢ ﺃﻥ ﻧﺘﺤﺪﺙ ﻋﻦ ﺍﻟﺘﺠﺮﺩ ﻭﺍﻹﻧﺼﺎﻑ‪ ،‬ﻭﻗﺪ ﺻﺪ‪‬ﻕ‪ ‬ﻣـﻦ‬
‫ﻗﺎﻝ‪) :‬ﺍﻹﻧﺼﺎﻑ ﻋﺰﻳﺰ(‪ ،‬ﺇﻥ ﺍﻟﺘﺠﺮﺩ ﻭﺍﻹﻧﺼﺎﻑ ﻳﻘﺘﻀﻲ ﺃﻥ ﺃﻗﺒﻞ ﺍﳊﻖ ﻣﻦ ﺃﻱ ﺟﻬﺔ ﻛﺎﻧﺖ ﻣﻦ ﺷﻴﺨﻲ ﺃﻭ‬
‫ﻣﻦ ﻏﲑﻩ‪ ،‬ﻣﻦ ﲨﺎﻋﱵ ﺃﻭ ﻣﻦ ﻏﲑﻫﺎ‪ ،‬ﻭﺻﻠﺖ ﺇﱃ ﺍﳊﻖ ﺑﻨﻔﺴﻲ ﺃﻭ ﺃﻭﺻﻠﻪ ﱄ ﻏﲑﻱ‪ ،‬ﻣﻦ ﻣﺴﻠﻢ ﺃﻭ ﻣـﻦ‬
‫ﻛﺎﻓﺮ‪ ،‬ﻣﻦ ﺳﲏ ﺃﻭ ﻣﻦ ﻣﺒﺘﺪﻉ‪ ،‬ﻗﺎﻝ ﺣﺎﰎ ﺍﻷﺻﻢ‪ ) :‬ﻻ ﺗﻨﻈﺮ ﺇﱃ ﻣﻦ ﻗﺎﻝ ﻭﺍﻧﻈﺮ ﺇﱃ ﻣﺎ ﻗـﺎﻝ‪ ،‬ﻭﺧـﺬ‬
‫ﺍﳊﻜﻤﺔ ﺣﻴﺚ ﻭﺟﺪ‪‬ﺎ ﻓﺈ‪‬ﺎ ﺿﺎﻟﺔ ﺍﳌﺆﻣﻦ ﻓﺈﺫﺍ ﻭﺟﺪ‪‬ﺎ ﻓﻘﻴﺪﻫﺎ ﰒ ﺍﺑﺘﻎ ﺿﺎﻟﺔ ﺃﺧﺮﻯ( ﺍﻩ ﺗﻨﺒﻴﻪ ﺍﳌﻐﺘـﺮﻳﻦ‬
‫ﺹ‪١٨٤‬‬
‫ﻭﻗﺒﻞ ﺫﻟﻚ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪...) :‬ﺃﹶﻓﹶﻤ‪‬ﻦ‪ ‬ﻳ‪‬ﻬ‪‬ﺪ‪‬ﻱ ﺇﹺﻟﹶﻰ ﺍﻟﹾﺤ‪‬ﻖ‪ ‬ﺃﹶﺣ‪‬ﻖ‪ ‬ﺃﹶﻥﹾ ﻳ‪‬ﺘ‪‬ﺒ‪‬ﻊ‪ ‬ﺃﹶﻡ‪ ‬ﻣ‪‬ﻦ‪ ‬ﻟﹶﺎ ﻳ‪‬ﻬﹺﺪ‪‬ﻱ ﺇﹺﻟﱠﺎ ﺃﹶﻥﹾ ﻳ‪‬ﻬ‪‬ﺪ‪‬ﻯ ﻓﹶﻤ‪‬ﺎ‬
‫ﻒ ‪‬ﺗﺤ‪‬ﻜﹸﻤ‪‬ﻮﻥﹶ * ﻭ‪‬ﻣ‪‬ﺎ ﻳ‪‬ﺘ‪‬ﺒﹺﻊ‪ ‬ﺃﹶﻛﹾﺜﹶﺮ‪‬ﻫ‪‬ﻢ‪ ‬ﺇﹺﻟﱠﺎ ﻇﹶﻨ‪‬ﺎ ﺇﹺﻥﱠ ﺍﻟﻈﱠﻦ‪ ‬ﻟﹶﺎ ﻳ‪‬ﻐ‪‬ﻨﹺﻲ ﻣ‪‬ﻦ‪ ‬ﺍﻟﹾﺤ‪‬ﻖ‪ ‬ﺷ‪‬ﻴ‪‬ﺌﹰﺎ ﺇﹺﻥﱠ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠ‪‬ﻴﻢ‪ ‬ﺑﹺﻤ‪‬ـﺎ‬
‫ﻟﹶﻜﹸﻢ‪ ‬ﻛﹶﻴ‪ ‬‬
‫ﻳ‪‬ﻔﹾﻌ‪‬ﻠﹸﻮﻥﹶ ( ] ﻳﻮﻧﺲ ‪[٣٦ ، ٣٥/‬‬
‫ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ ‪ ) :‬ﻓﹶﺒ‪‬ﺸ‪‬ﺮ‪ ‬ﻋ‪‬ﺒ‪‬ﺎﺩ‪ * ‬ﺍﻟﱠﺬ‪‬ﻳﻦ‪ ‬ﻳ‪‬ﺴ‪‬ﺘ‪‬ﻤ‪‬ﻌ‪‬ﻮﻥﹶ ﺍﻟﹾﻘﹶﻮ‪‬ﻝﹶ ﻓﹶﻴ‪‬ﺘ‪‬ﺒﹺﻌ‪‬ﻮﻥﹶ ﺃﹶﺣ‪‬ﺴ‪‬ﻨ‪‬ﻪ‪ ‬ﺃﹸﻭﻟﹶﺌ‪‬ﻚ‪ ‬ﺍﻟﱠﺬ‪‬ﻳﻦ‪ ‬ﻫ‪‬ﺪ‪‬ﺍﻫ‪‬ﻢ‪ ‬ﺍﻟﻠﱠـﻪ‪‬‬
‫ﻭ‪‬ﺃﹸﻭﻟﹶﺌ‪‬ﻚ‪ ‬ﻫ‪‬ﻢ‪ ‬ﺃﹸﻭﻟﹸﻮ ﺍﻟﹾﺄﹶﻟﹾﺒ‪‬ﺎﺏﹺ ( ]ﺍﻟﺰﻣﺮ‪[١٨ ،١٧/‬‬

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 ‫ﻭﺭﻭﻯ ﺍﻟﺘﺮﻣﺬﻱ ﰲ ﺳﻨﻨﻪ ‪ ) :٣٦٤/٤‬ﻋﻦ ﺣﺬﻳﻔﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟـﻪ‬
‫ﻭﺳﻠﻢ‪ :‬ﻻ ﺗﻜﻮﻧﻮﺍ ﺇﻣﻌﺔ ﺗﻘﻮﻟﻮﻥ‪ :‬ﺇﻥ ﺃﺣﺴﻦ ﺍﻟﻨﺎﺱ ﺃﺣﺴﻨﺎ ﻭﺇﻥ ﻇﻠﻤﻮﺍ ﻇﻠﻤﻨﺎ‪ ،‬ﻭﻟﻜﻦ ﻭﻃﻨﻮﺍ ﺃﻧﻔﺴﻜﻢ‬
‫ﺇﻥ ﺃﺣﺴﻦ ﺍﻟﻨﺎﺱ ﺃﻥ ﲢﺴﻨﻮﺍ ﻭﺇﻥ ﺃﺳﺎﺀﻭﺍ ﻓﻼ ﺗﻈﻠﻤﻮﺍ(ﺍﻩ‬
‫ﻭﺭﻭﻯ ﺍﻟﺘﺮﻣﺬﻱ ﰲ ﺳﻨﻨﻪ ‪ ) :٥١/٥‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳـﻠﻢ‪:‬‬
‫ﺍﻟﻜﻠﻤﺔ ﺍﳊﻜﻤﺔ ﺿﺎﻟﺔ ﺍﳌﺆﻣﻦ ﻓﺤﻴﺚ ﻭﺟﺪﻫﺎ ﻓﻬﻮ ﺃﺣﻖ ‪‬ﺎ(ﺍﻩ ﻭﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ ‪١٣٩٥/٢‬‬
‫ﻭﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪) :٢٤٦/١‬ﻋﻦ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﻋﺪﻱ ﺑﻦ ﺧﻴﺎﺭ ﺃﻧﻪ ﺩﺧﻞ ﻋﻠﻰ ﻋﺜﻤﺎﻥ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‬
‫ﻭﻫﻮ ﳏﺼﻮﺭ ﻓﻘﺎﻝ‪ :‬ﺇﺫﺍ ﺃﺣﺴﻦ ﺍﻟﻨﺎﺱ ﻓﺄﺣﺴﻦ ﻣﻌﻬﻢ ﻭﺇﺫﺍ ﺃﺳﺎﺅﻭﺍ ﻓﺎﺟﺘﻨﺐ ﺇﺳﺎﺀ‪‬ﻢ(ﺍﻩ‬
‫ﺃﺧﻲ ﺍﻟﻘﺎﺭﺉ ﺍﻟﻜﺮﱘ‪:‬‬
‫‪ -‬ﻗﺪ ﻳﻜﻮﻥ ﺍﳊﻖ ﺃﺣﻴﺎﻧﺎ ﻋﻠﻰ ﺧﻼﻑ ﺑﻌﺾ ﻣﺎ ﻭﺭﺛﻨﺎﻩ ﻣﻦ ﺁﺑﺎﺋﻨﺎ ﺃﻭ ﺗﻠﻘﻴﻨﺎﻩ ﻣﻦ ﻣﺸﺎﳜﻨﺎ‪ ،‬ﻭﻗـﺪ ﻳﻜـﻮﻥ‬
‫ﺍﳊﻖ ﺃﺣﻴﺎﻧﺎ ﰲ ﺻﻒ ﺍﳌﻐﻤﻮﺭ ﻻ ﺍﳌﺸﻬﻮﺭ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ ﺍﳊﻖ ﺃﺣﻴﺎﻧﺎ ﰲ ﺻﻒ ﺍﻟﺼﻐﲑ ﻻ ﺍﻟﻜﺒﲑ ﻓﻘﺪ ﻛﺎﻥ‬
‫ﺍﺑﻦ ﻋﺒﺎﺱ ﻣﻘﺪﻣﺎ ﻋﻠﻰ ﺍﻷﺷﻴﺎﺥ ) ‪ ،( ٢٥‬ﻭﻗﺪ ﻳﻜﻮﻥ ﺍﳊﻖ ﺃﺣﻴﺎﻧﺎ ﰲ ﺻﻒ ﺍﻟﻘﻠﻴﻞ ﻻ ﺍﻟﻜﺜﲑ‪ ،‬ﺃﻭ ﺍﻟﻀﻌﻴﻒ‬

‫) ‪ ( ٢٥‬ﰲ ﺍﻵﺩﺍﺏ ﺍﻟﺸﺮﻋﻴﺔ ﻻﺑﻦ ﻣﻔﻠﺢ ‪) :١١٠/٢‬ﻓﺼﻞ‪ :‬ﰲ ﺃﺧﺬ ﺍﻟﻌﻠﻢ ﻋﻦ ﺃﻫﻠﻪ ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﺻﻐﺎﺭ ﺍﻟﺴﻦ‪:‬‬
‫‪ -‬ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﲪﺪ‪ :‬ﺑﻠﻐﲏ ﻋﻦ ﺍﺑﻦ ﻋﻴﻴﻨﺔ ﻗﺎﻝ‪ :‬ﺍﻟﻐﻼﻡ ﺃﺳﺘﺎﺫ ﺇﺫﺍ ﻛﺎﻥ ﺛﻘﺔ‬
‫ﻭﻗﺎﻝ ﻋﻠﻲ ﺑﻦ ﺍﳌﺪﻳﲏ‪ :‬ﻷﻥ ﺃﺳﺄﻝ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﻋﻦ ﻣﺴﺄﻟﺔ ﻓﻴﻔﺘﻴﲏ ﺃﺣﺐ ﺇﱄ ﻣﻦ ﺃﻥ ﺃﺳﺄﻝ ﺃﺑﺎ ﻋﺎﺻﻢ ﻭﺍﺑﻦ‬ ‫‪-‬‬
‫ﺩﺍﻭﺩ‪ ،‬ﺇﻥ ﺍﻟﻌﻠﻢ ﻟﻴﺲ ﺑﺎﻟﺴﻦ‬
‫‪ -‬ﻭﺭﻭﻯ ﺍﳋﻼﻝ ﻣﻦ ﺣﺪﻳﺚ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﻋﻦ ﻣﻌﻤﺮ ﻋﻦ ﺍﻟﺰﻫﺮﻱ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ :‬ﺇﻥ ﺍﻟﻌﻠﻢ ﻟﻴﺲ‬
‫ﻋﻦ ﺣﺪﺍﺛﺔ ﺍﻟﺴﻦ ﻭﻻ ﻗﺪﻣﻪ ﻭﻟﻜﻦ ﺍﷲ ﺗﻌﺎﱃ ﻳﻀﻌﻪ ﺣﻴﺚ ﻳﺸﺎﺀ‬
‫‪ -‬ﻭﻗﺎﻝ ﻭﻛﻴﻊ‪ :‬ﻻ ﻳﻜﻮﻥ ﺍﻟﺮﺟﻞ ﻋﺎﳌﺎ ﺣﱴ ﻳﺴﻤﻊ ﳑﻦ ﻫﻮ ﺃﺳﻦ ﻣﻨﻪ ﻭﻣﻦ ﻫﻮ ﻣﺜﻠﻪ ﻭﻣﻦ ﻫﻮ ﺩﻭﻧﻪ ﰲ ﺍﻟﺴﻦ ﻫﺬﻩ‬
‫ﻃﺮﻳﻘﺔ ﺍﻹﻣﺎﻡ ﺃﲪﺪ‪...‬‬
‫‪ -‬ﻭﰲ ﻓﻨﻮﻥ ﺍﺑﻦ ﻋﻘﻴﻞ‪ :‬ﻭﺟﺪﺕ ﰲ ﺗﻌﺎﻟﻴﻖ ﳏﻘﻖ؛ ﺃﻥ ﺳﺒﻌﺔ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻣﺎﺕ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﻭﻟﻪ ﺳﺖ‬
‫ﻭﺛﻼﺛﻮﻥ ﺳﻨﺔ ﻓﻌﺠﺒﺖ ﻣﻦ ﻗﺼﻮﺭ ﺃﻋﻤﺎﺭﻫﻢ ﻣﻊ ﺑﻠﻮﻏﻬﻢ ﺍﻟﻐﺎﻳﺔ ﻓﻴﻤﺎ ﻛﺎﻧﻮﺍ ﻓﻴﻪ‪ ،‬ﻓﻤﻨﻬﻢ‪ :‬ﺍﻹﺳﻜﻨﺪﺭ ﺫﻭ‬
‫ﺍﻟﻘﺮﻧﲔ ﻭﺃﺑﻮ ﻣﺴﻠﻢ ﺍﳋﺮﺍﺳﺎﱐ ﻭﺍﺑﻦ ﺍﳌﻘﻔﻊ ﻭﺳﻴﺒﻮﻳﻪ ﻭﺃﺑﻮ ﲤﺎﻡ ﺍﻟﻄﺎﺋﻲ ﻭﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻨﻈﺎﻡ ﻭﺍﺑﻦ ﺍﻟﺮﺍﻭﻧﺪﻱ‪ ...‬ﺍﻧﺘﻬﻰ‬
‫ﻛﻼﻣﻪ‬
‫‪ -‬ﻭﻛﺎﻥ ﺍﻟﻘﺮﺍﺀ ﺃﺻﺤﺎﺏ ﻣﺸﻮﺭﺓ ﻋﻤﺮ ﻛﻬﻮﻻﹶ ﻛﺎﻧﻮﺍ ﺃﻭ ﺷﺒﺎﻧﺎﹶ‪ ،‬ﻭﻛﺎﻥ ﻭﻗﺎﻓﺎﹶ ﻋﻨﺪ ﻛﺘﺎﺏ ﺍﷲ‪ ،‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ‬
‫ﻭﻏﲑﻩ‪.‬‬
‫‪ -‬ﻭﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ‪ :‬ﻛﻨﺖ ﺃﻗﺮﺉ ﺭﺟﺎﻻﹶ ﻣﻦ ﺍﳌﻬﺎﺟﺮﻳﻦ ﻣﻨﻬﻢ‪ :‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ‬
‫ﺑﻦ ﻋﻮﻑ‪.‬‬
‫‪ -‬ﻗﺎﻝ ﺍﺑﻦ ﺍﳉﺰﺭﻱ ﰲ ﻛﺸﻒ ﺍﳌﺸﻜﻞ‪ :‬ﻓﻴﻪ ﺗﻨﺒﻴﻪ ﻋﻠﻰ ﺃﺧﺬ ﺍﻟﻌﻠﻢ ﻣﻦ ﺃﻫﻠﻪ ﻭﺇﻥ ﺻﻐﺮﺕ ﺃﺳﻨﺎ‪‬ﻢ ﺃﻭ ﻗﻠﺖ‬
‫ﺃﻗﺪﺍﺭﻫﻢ‪.‬‬

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 ‫ﻻ ﺍﻟﻘﻮﻱ‪ ،‬ﺃﻭ ﺍﻟﻔﻘﲑ ﻻ ﺍﻟﻐﲏ‪...‬ﺇﱁ ﻓﺎﳊﻖ ﻻ ﻳﻌﺮﻑ ﻛﺜﺮﺓ ﻭﻻ ﻗﻠﺔ‪ ،‬ﻭﻻ ﺷﻬﺮﺓ ﻭﻻ ﺧﻔﺎﺀ‪ ،‬ﻭﻻ ﺻﻐﺮﺍ ﻭﻻ‬
‫ﻛﱪﺍ‪ ،‬ﻭﻻ ﺿﻌﻔﺎ ﻭﻻ ﻗﻮﺓ‪ ،‬ﻭﻻ ﻏﲎ ﻭﻻ ﻓﻘﺮﺍ‪ ..‬ﺇﻥ ﺍﳊﻖ ﻻ ﻳﻌﺮﻑ ﺇﻻ ﺍﳊﺠﺔ ﻭﺍﻟﱪﻫﺎﻥ‬
‫ﺃﺧﻲ ﺍﻟﻘﺎﺭﺉ ﺍﻟﻜﺮﱘ‪:‬‬
‫ﺍﳊﻜﻤﺔ ﺿﺎﻟﺔ ﺍﳌﺆﻣﻦ ﺣﻴﺚ ﻭﺟﺪﻫﺎ ﺃﺧﺬﻫﺎ ﻭﻋﻤﻞ ‪‬ﺎ ﻭﻻ ﻳﻨﺘﻈﺮ ﺑﺬﻟﻚ ﺇﺫﻧﺎ ﻣﻦ ﺃﻣﲑ ﺃﻭ ﺷـﻴﺦ ﺃﻭ ﺃﻱ‬
‫ﺃﺣﺪ‪)..‬ﺁﻣﻨﺘﻢ ﻟﻪ ﻗﺒﻞ ﺃﻥ ﺁﺫﻥ ﻟﻜﻢ( ﻓﺎﳊﺬﺭ ﺍﳊﺬﺭ ﻣﻦ ﺃﻥ ﺗﺴﻠﻢ ﻋﻘﻠﻚ ﻟﻐﲑﻙ ﺑﻞ ﺍﻋﺮﻑ ﺍﻟﺮﺟﺎﻝ ﺑﺎﳊﻖ‬
‫ﻭﻻ ﺗﻌﺮﻑ ﺍﳊﻖ ﺑﺎﻟﺮﺟﺎﻝ ﻗﺎﻝ ﺍﻟﻐﺰﺍﱄ ﰲ ﺍﳌﻨﻘﺬ ﻣﻦ ﺍﻟﻀﻼﻝ ﺹ‪) :٥٢‬ﻋﺎﺩﺓ ﺿﻌﻔﺎﺀ ﺍﻟﻌﻘﻮﻝ ﻳﻌﺮﻓـﻮﻥ‬
‫ﺍﳊﻖ ﺑﺎﻟﺮﺟﺎﻝ ﻻ ﺍﻟﺮﺟﺎﻝ ﺑﺎﳊﻖ‪ ،‬ﻭﺍﻟﻌﺎﻗﻞ ﻳﻘﺘﺪﻱ ﺑﻘﻮﻝ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺣﻴﺚ ﻗﺎﻝ‪) :‬ﻻ‬
‫ﺗﻌﺮﻑ ﺍﳊﻖ ﺑﺎﻟﺮﺟﺎﻝ ﺑﻞ ﺍﻋﺮﻑ ﺍﳊﻖ ﺗﻌﺮﻑ ﺃﻫﻠﻪ( ﻭﺍﻟﻌﺎﺭﻑ ﺍﻟﻌﺎﻗﻞ ﻳﻌﺮﻑ ﺍﳊﻖ ﰒ ﻳﻨﻈـﺮ ﰲ ﻧﻔـﺲ‬
‫ﺍﻟﻘﻮﻝ ﻓﺈﻥ ﻛﺎﻥ ﺣﻘﺎ ﻗﺒﻠﻪ ﺳﻮﺍﺀ ﻛﺎﻥ ﻗﺎﺋﻠﻪ ﻣﺒﻄﻼ ﺃﻭ ﳏﻘﺎ(ﺍﻩ‬
‫ﻭﻗﺪ ﻗﺎﻝ ﻓﺮﻋﻮﻥ ﻋﻦ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪) :‬ﺇﱐ ﺃﺧﺎﻑ ﺃﻥ ﻳﺒﺪﻝ ﺩﻳﻨﻜﻢ ﺃﻭ ﺃﻥ ﻳﻈﻬﺮ ﰲ ﺍﻷﺭﺽ ﺍﻟﻔﺴﺎﺩ(‬
‫ﻭﻗﻴﻞ ﻟﻠﻄﻔﻴﻞ ﺑﻦ ﻋﻤﺮﻭ ﺍﻟﺪﻭﺳﻲ‪) :‬ﺍﺣﺬﺭ ﳏﻤﺪﺍ ﻭﻻ ﺗﺴﺘﻤﻊ ﻟﻪ ﻓﺈﻧﻪ ﺳﻴﺴﺤﺮﻙ ﻭ‪ (...‬ﻭﱂ ﻳﺰﺍﻟﻮﺍ ﺑﻪ ﺣﱴ‬
‫ﺣﺸﺎ ﰲ ﺃﺫﻧﻴﻪ ﺍﻟﻜﺮﺳﻒ )ﺍﻟﻘﻄﻦ(‪ ،‬ﻭﻟﻜﻦ‪) ..‬ﻭﺍﷲ ﻏﺎﻟﺐ ﻋﻠﻰ ﺃﻣﺮﻩ ﻭﻟﻜﻦ ﺃﻛﺜﺮ ﺍﻟﻨﺎﺱ ﻻ ﻳﻌﻠﻤﻮﻥ(‬
‫ﻭﻫﺬﺍ ﻣﺼﻌﺐ ﺑﻦ ﻋﻤﲑ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻋﻨﺪﻣﺎ ﻗﺎﻝ ﻟﻪ ﺃﺳﻴﺪ ﺑﻦ ﺣﻀﲑ ﻭﻟﺼﺎﺣﺒﻪ‪ :‬ﻣﺎ ﺟﺎﺀ ﺑﻜﻤـﺎ ﺇﻟﻴﻨـﺎ‬
‫ﺗﺴﻔﻬﺎﻥ ﺿﻌﻔﺎﺀﻧﺎ؟ ﺍﻋﺘﺰﻻﻧﺎ ﺇﻥ ﻛﺎﻧﺖ ﻟﻜﻤﺎ ﺑﺄﻧﻔﺴﻜﻤﺎ ﺣﺎﺟﺔ ﻓﻘﺎﻝ ﻟﻪ ﻣﺼﻌﺐ‪) :‬ﺃﻭ ﲡﻠﺲ ﻓﺘﺴﻤﻊ ﻓﺈﻥ‬
‫ﺭﺿﻴﺖ ﺃﻣﺮﺍ ﻗﺒﻠﺘﻪ ﻭﺇﻥ ﻛﺮﻫﺘﻪ ﻛﻔﻔﻨﺎ ﻋﻨﻚ ﻣﺎ ﺗﻜﺮﻩ(‬

‫ﻭﻣﻦ ﻋﺪﻡ ﺍﻹﻧﺼﺎﻑ ﻭﺍﻟﺘﺠﺮﺩ ﺃﻥ ﻧﺮﺩ ﻣﺎ ﻋﻨﺪ ﺍﻵﺧﺮ ﻣﻦ ﺍﳊﻖ ﻣﻊ ﺭﺩﻧﺎ ﻣﺎ ﻋﻨﺪﻩ ﻣﻦ ﺍﻟﺒﺎﻃﻞ‪ ،‬ﻗﺎﻝ ﺍﺑـﻦ‬
‫ﺗﻴﻤﻴﺔ ﰲ ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﺹ‪...) :٣٩‬ﻟﻜﻦ ﳒﺪ ﻛﺜﲑﺍ ﻣﻦ ﻫﺆﻻﺀ ﻗﺪ ﻳﻜﻮﻥ ﺍﻟﻘﻮﻝ ﺍﻟﺒﺎﻃـﻞ‬
‫ﺍﻟﺬﻱ ﻣﻊ ﻣﻨﺎﺯﻋﻪ ﻓﻴﻪ ﺣﻖ ﻣﺎ‪ ،‬ﺃﻭ ﻣﻌﻪ ﺩﻟﻴﻞ ﻳﻘﺘﻀﻲ ﺣﻘﺎ ﻣﺎ‪ ،‬ﻓﲑﺩ ﺍﳊﻖ ﰲ ﻫﺬﺍ ﺍﻷﺻﻞ ﻛﻠﻪ ﺣﱴ ﻳﺒﻘﻰ‬
‫ﻫﺬﺍ ﻣﺒﻄﻼ ﰲ ﺍﻟﺒﻌﺾ ﻛﻤﺎ ﻛﺎﻥ ﺍﻷﻭﻝ ﻣﺒﻄﻼ ﰲ ﺍﻷﺻﻞ ﻛﻤﺎ ﺭﺃﻳﺘﻪ ﻟﻜﺜﲑ ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﰲ ﻣﺴـﺎﺋﻞ‬
‫ﺍﻟﻘﺪﺭ ﻭﺍﻟﺼﻔﺎﺕ ﻭﺍﻟﺼﺤﺎﺑﺔ ﻭﻏﲑﻫﻢ‪(...‬ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺃﻳﻀﺎ ﻛﻤﺎ ﰲ ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ﺝ‪/٦‬ﺹ‪) :٢٦‬ﻭﺳﺒﺐ ﺫﻟﻚ ﺃﻥ ﻗﻠﻮﺏ ﺍﳌﺜﺒﺘﺔ ﺗﺒﻘﻰ ﻣﺘﻌﻠﻘﺔ‬
‫ﺑﺈﺛﺒﺎﺕ ﻣﺎ ﻧﻔﺘﻪ ﺍﳌﺒﺘﺪﻋﺔ ﻭﻓﻴﻬﻢ ﻧﻔﺮﺓ ﻋﻦ ﻗﻮﻝ ﺍﳌﺒﺘﺪﻋﺔ ﺑﺴﺒﺐ ﺗﻜﺬﻳﺒﻬﻢ ﺑﺎﳊﻖ ﻭﻧﻔﻴﻬﻢ ﻟﻪ ﻓﻴﻌﺮﺿﻮﻥ ﻋﻦ‬
‫ﻣﺎ ﻳﺜﺒﺘﻮﻧﻪ ﻣﻦ ﺍﳊﻖ ﺃﻭ ﻳﻨﻔﺮﻭﻥ ﻣﻨﻪ ﺃﻭ ﻳﻜﺬﺑﻮﻥ ﺑﻪ‪ ،‬ﻛﻤﺎ ﻗﺪ ﻳﺼﺮ ﺑﻌﺾ ﺟﻬﺎﻝ ﺍﳌﺘﺴﻨﻨﺔ ﰲ ﺇﻋﺮﺍﺿﻪ ﻋﻦ‬
‫ﺑﻌﺾ ﻓﻀﺎﺋﻞ ﻋﻠﻲ ﻭﺃﻫﻞ ﺍﻟﺒﻴﺖ ﺇﺫﺍ ﺭﺃﻯ ﺃﻫﻞ ﺍﻟﺒﺪﻋﺔ ﻳﻐﻠﻮﻥ ﻓﻴﻬﺎ(ﺍﻩ‬

‫‪ -‬ﻭﻗﺪ ﻛﺎﻥ ﺣﻜﻴﻢ ﺑﻦ ﺣﺰﺍﻡ ﻳﻘﺮﺃ ﻋﻠﻰ ﻣﻌﺎﺫ ﺑﻦ ﺟﺒﻞ‪ ،‬ﻓﻘﻴﻞ ﻟﻪ‪ :‬ﺗﻘﺮﺃ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻐﻼﻡ ﺍﳋﺰﺭﺟﻰ؟! ﻓﻘﺎﻝ‪ :‬ﺇﳕﺎ‬
‫ﺃﻫﻠﻜﻨﺎ ﺍﻟﺘﻜﱪ(ﺍﻩ‬

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 ‫ﻭﻗﺎﻝ ﺍﻟﻐﺰﺍﱄ ﰲ ﺍﳌﺴﺘﺼﻔﻰ ﺝ‪/١‬ﺹ‪...) :٤٨‬ﻭﻟﺬﺍ ﺗﻮﺭﺩ ﻋﻠﻰ ﺑﻌﺾ ﺍﻟﻌﻮﺍﻡ ﻣﺴﺄﻟﺔ ﻋﻘﻠﻴﺔ ﺟﻠﻴﻠﺔ ﻓﻴﻘﺒﻠﻬﺎ‪،‬‬
‫ﻓﺈﺫﺍ ﻗﻠﺖ‪ :‬ﻫﺬﺍ ﻣﺬﻫﺐ ﺍﻷﺷﻌﺮﻱ ﺃﻭ ﺍﳊﻨﺒﻠﻲ ﺃﻭ ﺍﳌﻌﺘﺰﱄ ﻧﻔﺮ ﻋﻨﻪ ﺇﻥ ﻛﺎﻥ ﻳﺴﻲﺀ ﺍﻻﻋﺘﻘﺎﺩ ﻓﻴﻤﻦ ﻧﺴﺒﺘﻪ‬
‫ﺇﻟﻴﻪ‪ ،‬ﻭﻟﻴﺲ ﻫﺬﺍ ﻃﺒﻊ ﺍﻟﻌﺎﻣﻲ ﺧﺎﺻﺔ ﺑﻞ ﻃﺒﻊ ﺃﻛﺜﺮ ﺍﻟﻌﻘﻼﺀ ﺍﳌﺘﺴﻤﲔ ﺑﺎﻟﻌﻠﻮﻡ‪ ،‬ﺇﻻ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺮﺍﺳـﺨﲔ‬
‫ﺍﻟﺬﻳﻦ ﺃﺭﺍﻫﻢ ﺍﷲ ﺍﳊﻖ ﺣﻘﺎ ﻭﻗﻮﺍﻫﻢ ﻋﻠﻰ ﺍﺗﺒﺎﻋﻪ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺍﳌﻌﻠﻤﻲ ﰲ ﺭﻓﻊ ﺍﻻﺷﺘﺒﺎﻩ ﺹ‪) :٨٠‬ﻭﻣﻦ ﺍﻟﻌﺪﻭﺍﻥ ﻭﺗﺮﻙ ﺍﻟﻌﺪﻝ ﺃﻥ ﺗﺮﺩ ﻗﻮﻝ ﺍﻟﻌﺎﱂ ﺑﺪﻭﻥ ﺣﺠـﺔ‬
‫ﻭﻟﻜﻦ ﻷﻧﻚ ﺗﺴﻲﺀ ﺑﻪ ﺍﻟﻈﻦ‪ ،‬ﺃﻭ ﻷﻥ ﻛﺜﲑﺍ ﻣﻦ ﺍﻟﻨﺎﺱ ﺃﻭ ﺃﻛﺜﺮﻫﻢ ﳜﺎﻟﻔﻮﻧﻪ ﻭﻳﺪ‪‬ﻋﻮﻥ ﻋﻠﻴﻪ ﺃﻧﻪ ﳜـﺎﻟﻒ‬
‫ﺍﳊﻖ ﰲ ﺑﻌﺾ ﺍﳌﺴﺎﺋﻞ‪ ،‬ﻭﻛﻤﺎ ﺃﻥ ﻫﺬﺍ ﻋﺪﻭﺍﻥ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﻌﺎﱂ ﻓﻬﻮ ﻋﺪﻭﺍﻥ ﻋﻠﻰ ﺍﳊـﻖ ﺃﻳﻀـﺎ ﻷﻥ‬
‫ﻋﻠﻴﻚ ﺃﻥ ﺗﻄﻠﺒﻪ ﺑﺎﳊﺠﺔ ﻭﺍﻟﱪﻫﺎﻥ ﻓﺘﺮﻛﺖ ﺫﻟﻚ ﻭﻋﺪﻭﺍﻥ ﻋﻠﻰ ﻧﻔﺴﻚ ﺃﻳﻀﺎ ﻷﻧﻚ ﻇﺎﱂ ﳍﺎ( ﺍﻩ‬

‫ﻭﻋﻠﻰ ﺍﻟﻌﻜﺲ ﻣﻦ ﺫﻟﻚ ﲡﺪ ﺑﻌﺾ ﻣﻦ ﳛﺴﻦ ﺍﻟﻈﻦ ﺑﺸﺨﺺ ﺃﻭ ﻃﺎﺋﻔﺔ ﳚﻌﻞ ﻛﻞ ﻗﻮﳍﻢ ﻣﻘﺒﻮﻻ ﻭﻟﻮ ﻛﺎﻥ‬
‫ﺑﻌﻀﻪ ﺧﻄﺄ‪ ،‬ﻗﺎﻝ ﺍﻟﻐﺰﺍﱄ ﰲ ﺍﳌﻨﻘﺬ ﻣﻦ ﺍﻟﻀﻼﻝ ﺹ‪) :٥٤‬ﻭﻫﺬﺍ ﻭﻫﻢ ﺑﺎﻃﻞ ﻭﻫﻮ ﻏﺎﻟﺐ ﻋﻠﻰ ﺃﻛﺜﺮ ﺍﳋﻠﻖ‬
‫ﻓﺈﺫﺍ ﻧﺴﺒﺖ ﺍﻟﻜﻼﻡ ﻭﺃﺳﻨﺪﺗﻪ ﺇﱃ ﻗﺎﺋﻞ ﺣﺴﻦ ﻓﻴﻪ ﺍﻋﺘﻘﺎﺩﻫﻢ ﻗﺒﻠﻮﻩ ﻭﺇﻥ ﻛﺎﻥ ﺑﺎﻃﻼ‪ ،‬ﻭﺇﻥ ﺃﺳـﻨﺪﺗﻪ ﺇﱃ‬
‫ﻣﻦ ﺳﺎﺀ ﻓﻴﻪ ﺍﻋﺘﻘﺎﺩﻫﻢ ﺭﺩﻭﻩ ﻭﺇﻥ ﻛﺎﻥ ﺣﻘﺎ ﻭﻫﺬﺍ ﻏﺎﻳﺔ ﺍﻟﻀﻼﻝ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺍﳌﻌﻠﻤﻲ ﰲ ﻛﺘﺎﺑﻪ ﺭﻓﻊ ﺍﻻﺷﺘﺒﺎﻩ ﺹ‪ ) :٧٦‬ﹶﻃﺒ‪‬ﻊ‪ ‬ﺍﻹﻧﺴﺎﻥ ﺃﻧﻪ ﺇﺫﺍ ﻋﺮﻑ ﰲ ﻃﺎﺋﻔﺔ ﺃ‪‬ﻢ ﻋﻠﻰ ﺍﳊﻖ ﰲ‬
‫ﻛﺜﲑ ﻣﻦ ﺍﳌﺴﺎﺋﻞ ﻭﻋﺮﻑ ﰲ ﻃﺎﺋﻔﺔ ﺃﺧﺮﻯ ﺃ‪‬ﻢ ﻋﻠﻰ ﺑﺎﻃﻞ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﳌﺴﺎﺋﻞ ﰒ ﺫﻛﺮﺕ ﻟﻪ ﻣﺴـﺄﻟﺔ‬
‫ﺍﺧﺘﻠﻔﺖ ﻓﻴﻬﺎ ﺍﻟﻄﺎﺋﻔﺘﺎﻥ ﻓﺈﻧﻪ ﻳﺘﺴﺮﻉ ﺇﱃ ﺍﳊﻜﻢ ﺑﺄﻥ ﺍﳊﻖ ﻓﻴﻬﺎ ﻣﻊ ﺍﻟﻄﺎﺋﻔﺔ ﺍﻷﻭﱃ‪ ،‬ﻭﻟﻮ ﱂ ﻳﻌﺮﻑ ﳍﻢ‬
‫ﺣﺠﺔ ﺑﻞ ﻗﺪ ﺗﺘﻠﻰ ﻋﻠﻴﻪ ﺍﳊﺠﺞ ﺍﳌﻮﺍﻓﻘﺔ ﻟﻠﻄﺎﺋﻔﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻭﺗﻜﻮﻥ ﻗﻮﻳﺔ ﻭﻻ ﻳﻌﺮﻑ ﺣﺠﺔ ﻟﻠﻄﺎﺋﻔـﺔ ﺍﻷﻭﱃ‬
‫ﻭﻟﻜﻨﻪ ﻻ ﻳﺴﺘﻄﻴﻊ ﺩﻓﻊ ﺫﻟﻚ ﺍﻟﻮﻫﻢ ﻋﻨﻪ ﻭﻫﺬﺍ ﻣﻦ ﺃﺷﻨﻊ ﺍﻟﻐﻠﻂ(ﺍﻩ‬

‫ﻭﺇﻧﲏ ﻷﺳﺄﻟﻚ ﺃﺧﻲ ﺍﻟﻘﺎﺭﺉ ﺍﻟﻜﺮﱘ ﻭﺃﺳﺄﻝ ﻧﻔﺴﻲ ﺍﻟﺴﺆﺍﻝ ﺍﻟﺘﺎﱄ ﻭﻧﺮﻳﺪ ﻣﻦ ﺃﻧﻔﺴﻨﺎ ﺟﻮﺍﺑﺎ ﺻﺮﳛﺎ‪ :‬ﻫـﻞ‬
‫ﳓﺘﻤﻞ ﰲ ﺃﻗﻮﺍﻝ ﻣﺬﺍﻫﺒﻨﺎ )ﻋﻘﺪﻳﺔ ﺃﻭ ﻓﻘﻬﻴﺔ ﺃﻭ ﺣﺮﻛﻴﺔ( ﺍﻟﺼﻮﺍﺏ ﻭﺍﳋﻄﺄ؟ ﺃﻡ ﺃﻥ ﻛﻞ ﻛـﻼﻡ ﺃﻫـﻞ‬
‫ﻣﺬﺍﻫﺒﻨﺎ ﺻﻮﺍﺏ ﻣﻄﻠﻖ ﻭﻛﻞ ﻣﺎ ﺧﺎﻟﻔﻪ ﺧﻄﺄ ﻣﻄﻠﻖ؟‬
‫ﻧﺮﻳﺪ ﺟﻮﺍﺑﺎ ﻓﻴﻪ ﻣﻦ ﺍﻟﺸﺠﺎﻋﺔ ﻣﺜﻞ ﺷﺠﺎﻋﺔ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﻋﻨﺪﻣﺎ ﻗﺎﻝ ﰲ ﻃﺮﻳﻖ ﺍﳍﺠﺮﺗﲔ ﺹ‪) :٥٨٢‬ﻭﻻ‬
‫ﻧﺘﻌﺼﺐ ﻟﻄﺎﺋﻔﺔ ﻋﻠﻰ ﻃﺎﺋﻔﺔ‪ ،‬ﺑﻞ ﻧﻮﺍﻓﻖ ﻛﻞ ﻃﺎﺋﻔﺔ ﻋﻠﻰ ﻣﺎ ﻣﻌﻬﺎ ﻣﻦ ﺍﳊﻖ ﻭﳔﺎﻟﻔﻬﺎ ﻓﻴﻤﺎ ﻣﻌﻬﺎ ﻣﻦ‬
‫ﺧﻼﻑ ﺍﳊﻖ‪ ،‬ﻻ ﻧﺴﺘﺜﲎ ﻣﻦ ﺫﻟﻚ ﻃﺎﺋﻔﺔ ﻭﻻ ﻣﻘﺎﻟﺔ ﻭﻧﺮﺟﻮ ﻣﻦ ﺍﷲ ﺃﻥ ﳓﻴﺎ ﻋﻠﻰ ﺫﻟﻚ ﻭﳕﻮﺕ ﻋﻠﻴﻪ‬
‫ﻭﻧﻠﻘﻲ ﺍﷲ ﺑﻪ ﻭﻻ ﻗﻮﺓ ﺇﻻ ﺑﺎﷲ(ﺍﻩ‬

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 ‫ﻭﻗﺎﻝ ﺃﻳﻀﺎ ﰲ ﺇﻋﻼﻡ ﺍﳌﻮﻗﻌﲔ ﺝ‪/٣‬ﺹ‪) :٩٤‬ﻓﻮﺭﺛﺔ ﺍﻟﺮﺳﻮﻝ ﻣﻨﺼﺒﻬﻢ ﺍﻟﻌﺪﻝ ﺑﲔ ﺍﻟﻄﻮﺍﺋﻒ ﻭﺃﻻ ﳝﻴـﻞ‬
‫ﺃﺣﺪﻫﻢ ﻣﻊ ﻗﺮﻳﺒﻪ ﻭﺫﻭﻱ ﻣﺬﻫﺒﻪ ﻭﻃﺎﺋﻔﺘﻪ ﻭﻣﺘﺒﻮﻋﻪ‪ ،‬ﺑﻞ ﻳﻜﻮﻥ ﺍﳊﻖ ﻣﻄﻠﻮﺑﻪ ﻳﺴﲑ ﺑﺴﲑﻩ ﻭﻳﱰﻝ ﺑﱰﻭﻟﻪ‬
‫ﻳﺪﻳﻦ ﺑﺪﻳﻦ ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ﻭﳛﻜﻢ ﺍﳊﺠﺔ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﻟﻐﺰﺍﱄ‪) :‬ﻭﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ ﻧﺮﻓﻀﻪ ﻭﻳﺮﻓﻀﻪ ﲨﻴﻊ ﺍﻟﻌﻘﻼﺀ ﺃﻥ ﳛﺴﺐ ﺃﺣﺪ ﺍﻟﻨـﺎﺱ ﺃﻥ‬
‫ﺭﺃﻳﻪ ﺩﻳﻦ ﻭﺃﻥ ﻣﺎ ﻋﺪﺍﻩ ﻟﻴﺲ ﺑﺪﻳﻦ ﻭﺃﻥ ﳚﻤﺪ ﻋﻠﻰ ﻣﺎ ﻋﻨﺪﻩ ﲨﻮﺩﺍ ﻗﺪ ﻳﻀﺮ ﺑﺎﻹﺳﻼﻡ ﻛﻠـﻪ ﻭﻳﺼـﺪﻉ‬
‫ﻭﺣﺪﺗﻪ(ﺍﻩ ﺩﺳﺘﻮﺭ ﺍﻟﻮﺣﺪﺓ ﺍﻟﺜﻘﺎﻓﻴﺔ ﺹ‪٩٣‬‬
‫ﻭﻗﺎﻝ ﺹ‪) :٩٨‬ﻭﻋﻠﻰ ﺍﻷﺗﺒﺎﻉ ﺃﻥ ﻳﺴﺘﺒﻴﻨﻮﺍ ﻗﻴﻤﺔ ﻣﺎ ﻳﺆﺩﻭﻥ ﻭﻣﺎ ﻳﺪﻋﻮﻥ‪ ،‬ﻓﻼ ﻳﻈﻨﻮﻥ ﺍﻹﺳﻼﻡ ﺣﻜﺮﺍ ﻋﻠﻰ‬
‫ﻣﺴﺎﻟﻜﻬﻢ ﻭﺣﺪﻫﺎ‪ ،‬ﻭﺍﺧﺘﻴﺎﺭ ﺍﳌﺴﻠﻢ ﳌﺬﻫﺐ ﻣﺎ ﻻ ﳚﻮﺯ ﺃﻥ ﻳﺘﺤﻮﻝ ﺇﱃ ﳉﺎﺟﺔ ﻭﻣﻐﺎﺿﺒﺔ ﻓﺈﻥ ﺫﻟﻚ ﻳﻔﺴﺪ‬
‫ﺍﻟﻨﻴﺔ ﻭﳝﺰﻕ ﺍﻷﻣﺔ ﻭﻳﻮﻫﻲ ﺍﻟﺼﻠﺔ ﺑﺎﷲ ﺗﻌﺎﱃ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺍﻟﺰﺭﻗﺎﱐ ﰲ ﻣﻨﺎﻫﻞ ﺍﻟﻌﺮﻓﺎﻥ ﰲ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ ﺝ‪/٢‬ﺹ‪) :٢٧‬ﻭﺍﻋﻠﻢ ﺃﻥ ﻫﻨﺎﻙ ﺃﻓﺮﺍﺩﺍ ﺑـﻞ ﺃﻗﻮﺍﻣـﺎ‬
‫ﺗﻌﺼﺒﻮﺍ ﻵﺭﺍﺋﻬﻢ ﻭﻣﺬﺍﻫﺒﻬﻢ ﻭﺯﻋﻤﻮﺍ ﺃﻥ ﻣﻦ ﺧﺎﻟﻒ ﻫﺬﻩ ﺍﻵﺭﺍﺀ ﻭﺍﳌﺬﺍﻫﺐ ﻛﺎﻥ ﻣﺒﺘﺪﻋﺎ ﻣﺘﺒﻌﺎ ﳍﻮﺍﻩ ﻭﻟﻮ‬
‫ﻛﺎﻥ ﻣﺘﺄﻭﻻ ﺗﺄﻭﻳﻼ ﺳﺎﺋﻐﺎ ﻳﺘﺴﻊ ﻟﻪ ﺍﻟﺪﻟﻴﻞ ﻭﺍﻟﱪﻫﺎﻥ‪ ،‬ﻛﺄﻥ ﺭﺃﻳﻬﻢ ﻭﻣﺬﻫﺒﻬﻢ ﻫﻮ ﺍﳌﻘﻴﺎﺱ ﻭﺍﳌﻴﺰﺍﻥ ﺃﻭ ﻛﺄﻧﻪ‬
‫ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﺍﻹﺳﻼﻡ ﻭﻫﻜﺬﺍ ﺍﺳﺘﺰﳍﻢ ﺍﻟﺸﻴﻄﺎﻥ ﻭﺃﻋﻤﺎﻫﻢ ﺍﻟﻐﺮﻭﺭ‬
‫ﻭﻟﻘﺪ ﳒﻢ ﻋﻦ ﻫﺬﻩ ﺍﻟﻐﻠﻄﺔ ﺍﻟﺸﻨﻴﻌﺔ ﺃﻥ ﺗﻔﺮﻕ ﻛﺜﲑ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺷﻴﻌﺎ ﻭﺃﺣﺰﺍﺑﺎ ﻭﻛﺎﻧﻮﺍ ﺣﺮﺑـﺎ ﻋﻠـﻰ‬
‫ﺑﻌﻀﻬﻢ ﻭﺃﻋﺪﺍﺀ‪ ،‬ﻭﻏﺎﺏ ﻋﻨﻬﻢ ﺃﻥ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﺍﻹﺳﻼﻡ ﺃﻭﺳﻊ ﻣﻦ ﻣﺬﺍﻫﺒﻬﻢ ﻭﺁﺭﺍﺋﻬﻢ ﻭﺃﻥ ﻣﺬﺍﻫﺒﻬﻢ‬
‫ﻭﺁﺭﺍﺋﻬﻢ ﺃﺿﻴﻖ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﺍﻹﺳﻼﻡ ﻭﺃﻥ ﰲ ﻣﻴﺪﺍﻥ ﺍﳊﻨﻴﻔﻴﺔ ﺍﻟﺴﻤﺤﺔ ﻣﺘﺴﻌﺎ ﳊﺮﻳـﺔ ﺍﻷﻓﻜـﺎﺭ‬
‫ﻭﺍﺧﺘﻼﻑ ﺍﻷﻧﻈﺎﺭ ﻣﺎ ﺩﺍﻡ ﺍﳉﻤﻴﻊ ﻣﻌﺘﺼﻤﺎ ﲝﺒﻞ ﻣﻦ ﺍﷲ‬
‫ﰒ ﻏﺎﺏ ﻋﻨﻬﻢ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻳﻘﻮﻝ‪) :‬ﻭﺍﻋﺘﺼﻤﻮﺍ ﲝﺒﻞ ﺍﷲ ﲨﻴﻌﺎ ﻭﻻ ﺗﻔﺮﻗﻮﺍ ﻭﺍﺫﻛﺮﻭﺍ ﻧﻌﻤﺔ ﺍﷲ ﻋﻠﻴﻜﻢ ﺇﺫ‬
‫ﻛﻨﺘﻢ ﺃﻋﺪﺍﺀ ﻓﺄﻟﻒ ﺑﲔ ﻗﻠﻮﺑﻜﻢ ﻓﺄﺻﺒﺤﺘﻢ ﺑﻨﻌﻤﺘﻪ ﺇﺧﻮﺍﻧﺎ(‪ ،‬ﻭﻳﻘﻮﻝ ﺟﻞ ﺫﻛﺮﻩ‪) :‬ﺇﻥ ﺍﻟﺬﻳﻦ ﻓﺮﻗﻮﺍ ﺩﻳﻨـﻬﻢ‬
‫ﻭﻛﺎﻧﻮﺍ ﺷﻴﻌﺎ ﻟﺴﺖ ﻣﻨﻬﻢ ﰲ ﺷﻲﺀ(‪ ،‬ﻭﻳﻘﻮﻝ ﺗﻘﺪﺳﺖ ﺃﲰﺎﺅﻩ‪) :‬ﻭﻻ ﺗﻜﻮﻧﻮﺍ ﻛﺎﻟﺬﻳﻦ ﺗﻔﺮﻗﻮﺍ ﻭﺍﺧﺘﻠﻔﻮﺍ ﻣﻦ‬
‫ﺑﻌﺪ ﻣﺎ ﺟﺎﺀﻫﻢ ﺍﻟﺒﻴﻨﺎﺕ ﻭﺃﻭﻟﺌﻚ ﳍﻢ ﻋﺬﺍﺏ ﻋﻈﻴﻢ ﻳﻮﻡ ﺗﺒﻴﺾ ﻭﺟﻮﻩ ﻭﺗﺴﻮﺩ ﻭﺟﻮﻩ(‬
‫ﳌﺜﻞ ﻫﺬﺍ ﺃﺭﺑﺄ ﺑﻨﻔﺴﻲ ﻭﺑﻚ ﺃﻥ ﻧﺘﻬﻢ ﻣﺴﻠﻤﺎ ﺑﺎﻟﻜﻔﺮ ﺃﻭ ﺍﻟﺒﺪﻋﺔ ﻭﺍﳍﻮﻯ ‪‬ـﺮﺩ ﺃﻧـﻪ ﺧﺎﻟﻔﻨـﺎ ﰲ ﺭﺃﻱ‬
‫ﺇﺳﻼﻣﻲ ﻧﻈﺮﻱ‪ ،‬ﻓﺈﻥ ﺍﻟﺘﺮﺍﻣﻲ ﺑﺎﻟﻜﻔﺮ ﻭﺍﻟﺒﺪﻋﺔ ﻣﻦ ﺃﺷﻨﻊ ﺍﻷﻣﻮﺭ ﻭﻟﻘﺪ ﻗﺮﺭ ﻋﻠﻤﺎﺅﻧﺎ ﺃﻥ ﺍﻟﻜﻠﻤـﺔ ﺇﺫﺍ‬
‫ﺍﺣﺘﻤﻠﺖ ﺍﻟﻜﻔﺮ ﻣﻦ ﺗﺴﻌﺔ ﻭﺗﺴﻌﲔ ﻭﺟﻬﺎ ﰒ ﺍﺣﺘﻤﻠﺖ ﺍﻹﳝﺎﻥ ﻣﻦ ﻭﺟﻪ ﻭﺍﺣﺪ ﲪﻠﺖ ﻋﻠـﻰ ﺃﺣﺴـﻦ‬
‫ﺍﶈﺎﻣﻞ ﻭﻫﻮ ﺍﻹﳝﺎﻥ‪ ،‬ﻭﻫﺬﺍ ﻣﻮﺿﻮﻉ ﻣﻔﺮﻭﻍ ﻣﻨﻪ ﻭﻣﻦ ﺍﻟﺘﺪﻟﻴﻞ ﻋﻠﻴﻪ‪ ،‬ﻟﻜﻦ ﻳﻔﺖ ﰲ ﻋﻀﺪﻧﺎ ﻏﻔﻠﺔ ﻛﺜﲑ‬
‫ﻣﻦ ﺇﺧﻮﺍﻧﻨﺎ ﺍﳌﺴﻠﻤﲔ ﻋﻦ ﻫﺬﺍ ﺍﻷﺩﺏ ﺍﻹﺳﻼﻣﻲ ﺍﻟﻌﻈﻴﻢ ﺍﻟﺬﻱ ﳛﻔﻆ ﺍﻟﻮﺣﺪﺓ ﻭﳛﻤﻲ ﺍﻷﺧﻮﺓ ﻭﻳﻈﻬـﺮ‬
‫ﺍﻹﺳﻼﻡ ﺑﺼﻮﺭﺗﻪ ﺍﳊﺴﻨﺔ ﻭﻭﺟﻬﻪ ﺍﳉﻤﻴﻞ ﻣﻦ ﺍﻟﺴﻤﺎﺣﺔ ﻭﺍﻟﻴﺴﺮ ﻭﺍﺗﺴﺎﻋﻪ ﻟﻜﺎﻓﺔ ﺍﻻﺧﺘﻼﻓـﺎﺕ ﺍﻟﻔﻜﺮﻳـﺔ‬

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 ‫ﻭﺍﳌﻨﺎﺯﻉ ﺍﳌﺬﻫﺒﻴﺔ ﻭﺍﳌﺼﺎﱀ ﺍﻟﺒﺸﺮﻳﺔ ﻣﺎ ﺩﺍﻣﺖ ﻣﻌﺘﺼﻤﺔ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻋﻠﻰ ﻭﺟﻪ ﻣﻦ ﺍﻟﻮﺟﻮﻩ ﺍﻟﺼﺤﻴﺤﺔ‬
‫ﺍﻟﱵ ﳛﺘﻤﻠﻬﺎ ﺍﻟﻨﻈﺮ ﺍﻟﺴﺪﻳﺪ ﻭﺍﻟﺘﺄﻭﻳﻞ ﺍﻟﺮﺷﻴﺪ‪...‬‬
‫ﻭﻟﻜﻨﻚ ﺳﺘﻘﻀﻲ ﺍﻷﺳﻒ ﺣﲔ ﺗﺮﻯ ﲜﺎﻧﺒﻪ ﻓﺌﺎﺕ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺃﻳﻀﺎ ﺗﺮﺍﺷﻘﻮﺍ ﺑﺎﻟﻜﻔﺮ ﻭﺗﺮﺍﻣﻮﺍ ﺑﺎﻟﺸﺮﻙ‬
‫ﻭﺗﻘﺎﺫﻓﻮﺍ ﺑﺎﻟﺘﺒﺪﻳﻊ ﻭﺍﳍﻮﻯ ‪‬ﺮﺩ ﺗﺄﻭﻳﻞ ﻳﺴﺘﺴﻴﻐﻪ ﺍﻟﻨﻈﺮ ﻭﻳﺘﺴﻊ ﻟﻪ ﺻﺪﺭ ﺍﻻﺳﺘﺪﻻﻝ ﰒ ﺍﺗﺴﻊ ﺍﳋـﺮﻕ‬
‫ﻋﻠﻰ ﺍﻟﺮﺍﻗﻊ ﰲ ﺑﻌﺾ ﺍﻟﻈﺮﻭﻑ ﺣﱴ ﺩﺍﺭﺕ ﻣﻌﺎﺭﻙ ﻃﺎﺣﻨﺔ ﺑﲔ ﺻﻔﻮﻑ ﻛﻠﻬﺎ ﻣﺴﻠﻤﺔ ﻭﺃﺭﻳﻘﺖ ﺩﻣـﺎﺀ‬
‫ﺯﻛﻴﺔ ﻛﻠﻬﺎ ﺇﺳﻼﻣﻴﺔ ﻭﻻ ﻧﺰﺍﻝ ﻧﺸﻬﺪ ﻣﻦ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺼﺮﺍﻉ ﺍﻟﻘﺎﺋﻢ ﻋﻠﻰ ﺍﻟﺘﻨﻄﻊ؛ ﻣﺸﺎﻫﺪ ﻣـﺎ ﻛـﺎﻥ‬
‫ﺃﻏﻨﺎﻧﺎ ﻋﻨﻬﺎ ﻭﻣﺎ ﻛﺎﻥ ﺃﺣﺮﺍﻧﺎ ﺑﺎﳊﺬﺭ ﻣﻨﻬﺎ(ﺍﻩ‬

‫ﳚﺐ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﻌﻠﻢ ﺃﻧﻪ ﻟﻴﺲ ﻫﻨﺎﻙ ﲨﺎﻋﺔ ﺃﻭ ﻃﺎﺋﻔﺔ ﺃﻭ ﻣﺬﻫﺐ )ﻋﻘﺪﻱ ﺃﻭ ﻓﻘﻬﻲ ﺃﻭ ﺣﺮﻛﻲ( ﻫﻢ ﺍﻟﻨﺎﻃﻖ‬
‫ﺍﻟﺮﲰﻲ ﺑﺎﺳﻢ ﺍﻹﺳﻼﻡ ﺃﻭ ﺍﻟﺴﻨﺔ‪ ،‬ﻭﻟﻴﺲ ﻫﻨﺎﻙ ﲨﺎﻋﺔ ﺃﻭ ﻃﺎﺋﻔﺔ ﺃﻭ ﻣﺬﻫﺐ ﻳ‪‬ﻜﹾﻔﹸﻮﻥ ﺑﻜﻞ ﻓﺮﺍﺋﺾ ﺍﻹﺳﻼﻡ‪،‬‬
‫ﺑﻞ ﻛﻞﹲ ﻋﻠﻰ ﺛﻐﺮﺓ‪ ،‬ﻭﻟﻴﺲ ﻫﻨﺎﻙ ﲨﺎﻋﺔ ﺃﻭ ﻃﺎﺋﻔﺔ ﺃﻭ ﻣﺬﻫﺐ ﻛﻞ ﻣﺎ ﻋﻨﺪﻫﻢ ﺻﻮﺍﺏ ﻭﺣﻖ ﻣﻄﻠﻖ ﻭﻣﺎ ﻋﻨﺪ‬
‫ﻏﲑﻫﻢ ﺧﻄﺄ ﻭﺑﺎﻃﻞ ﻣﻄﻠﻖ‪ ،‬ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﻧﺄﺧﺬ ﻣﻦ ﻛﻞ ﲨﺎﻋﺔ ﺃﻓﻀﻞ ﻣﺎ ﻓﻴﻬﺎ‬
‫ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﺍﻻﻧﺘﻤﺎﺀ ‪-‬ﺇﻥ ﻛﺎﻥ ﻭﻻ ﺑﺪ ﻣﻨﻪ‪ -‬ﺑﺴﺒﺐ ﺃﻥ ﺍﳌﻨﺘﻤﻲ ﳌﺬﻫﺐ ﻳﺮﻯ ﺃﻥ ﺫﻟـﻚ ﺍﳌـﺬﻫﺐ‬
‫ﺃﻗﺮﺏ ﺇﱃ ﺍﳊﻖ ﻣﻦ ﻏﲑﻩ‪ ،‬ﺃﻭ ﻷﻥ ﺍﷲ ﻓﺘﺢ ﻋﻠﻴﻪ ﰲ ﺧﺪﻣﺔ ﺍﻹﺳﻼﻡ ﰲ ﺫﻟﻚ ﺍ‪‬ﺎﻝ ﻓﺤﺴﺐ‪ ،‬ﻗﺎﻝ ﺍﻟﻐﺰﺍﱄ‬
‫ﰲ ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ ‪) :٧ / ٤‬ﻓﺈﻥ ﻗﻠﺖ‪ :‬ﻗﺪ ﻗﻀﻴﺖ ﻋﻠﻰ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﻘﺎﺋﻠﲔ ﺑﺎﳉﱪ ﻭﺍﻻﺧﺘـﺮﺍﻉ‬
‫ﻭﺍﻟﻜﺴﺐ ﺃﻧﻪ ﺻﺎﺩﻕ ﻣﻦ ﻭﺟﻪ ﻭﻫﻮ ﻣﻊ ﺻﺪﻗﻪ ﻗﺎﺻﺮ ﻭﻫﺬﺍ ﺗﻨﺎﻗﺾ‪ ،‬ﻓﻜﻴﻒ ﳝﻜﻦ ﻓﻬﻢ ﺫﻟﻚ؟ ﻭﻫﻞ ﳝﻜﻦ‬
‫ﺇﻳﺼﺎﻝ ﺫﻟﻚ ﺇﱃ ﺍﻷﻓﻬﺎﻡ ﲟﺜﺎﻝ؟‬
‫ﻓﺎﻋﻠﻢ ﺃﻥ ﲨﺎﻋﺔ ﻣﻦ ﺍﻟﻌﻤﻴﺎﻥ ﻗﺪ ﲰﻌﻮﺍ ﺃﻧﻪ ﺣ‪‬ﻤﻞ ﺇﱃ ﺍﻟﺒﻠﺪﺓ ﺣﻴﻮﺍﻥ ﻋﺠﻴﺐ ﻳﺴﻤﻰ ﺍﻟﻔﻴﻞ ﻭﻣﺎ ﻛﺎﻧﻮﺍ ﻗﻂ‬
‫ﺷﺎﻫﺪﻭﺍ ﺻﻮﺭﺗﻪ ﻭﻻ ﲰﻌﻮﺍ ﺍﲰﻪ ﻓﻘﺎﻟﻮﺍ‪ :‬ﻻ ﺑﺪ ﻟﻨﺎ ﻣﻦ ﻣﺸﺎﻫﺪﺗﻪ ﻭﻣﻌﺮﻓﺘﻪ ﺑﺎﻟﻠﻤﺲ ﺍﻟﺬﻱ ﻧﻘﺪﺭ ﻋﻠﻴﻪ ﻓﻄﻠﺒﻮﻩ‬
‫ﻓﻠﻤﺎ ﻭﺻﻠﻮﺍ ﺇﻟﻴﻪ ﳌﺴﻮﻩ‪ ،‬ﻓﻮﻗﻊ ﻳﺪ ﺑﻌﺾ ﺍﻟﻌﻤﻴﺎﻥ ﻋﻠﻰ ﺭﺟﻠﻴﻪ ﻭﻭﻗﻊ ﻳﺪ ﺑﻌﻀﻬﻢ ﻋﻠﻰ ﻧﺎﺑـﻪ ﻭﻭﻗـﻊ ﻳـﺪ‬
‫ﺑﻌﻀﻬﻢ ﻋﻠﻰ ﺃﺫﻧﻪ ﻓﻘﺎﻟﻮﺍ ﻗﺪ ﻋﺮﻓﻨﺎ ﺍﻧﺼﺮﻓﻮﺍ‬
‫ﻓﺴﺄﳍﻢ ﺑﻘﻴﺔ ﺍﻟﻌﻤﻴﺎﻥ ﻓﺎﺧﺘﻠﻔﺖ ﺃﺟﻮﺑﺘﻬﻢ‪:‬‬
‫‪ -‬ﻓﻘﺎﻝ ﺍﻟﺬﻱ ﳌﺲ ﺍﻟﺮﹺﺟﻞ ﺇﻥ ﺍﻟﻔﻴﻞ ﻣﺎ ﻫﻮ ﺇﻻ ﻣﺜﻞ ﺃﺳﻄﻮﺍﻧﺔ ﺧﺸﻨﺔ ﺍﻟﻈﺎﻫﺮ ﺇﻻ ﺃﻧﻪ ﺃﻟﲔ ﻣﻨﻬﺎ‬
‫‪ -‬ﻭﻗﺎﻝ ﺍﻟﺬﻱ ﳌﺲ ﺍﻟﻨﺎﺏ ﻟﻴﺲ ﻛﻤﺎ ﻳﻘﻮﻝ ﺑﻞ ﻫﻮ ﺻﻠﺐ ﻻ ﻟﲔ ﻓﻴﻪ ﻭﺃﻣﻠﺲ ﻻ ﺧﺸﻮﻧﺔ ﻓﻴﻪ ﻭﻟـﻴﺲ ﰲ‬
‫ﻏﻠﻆ ﺍﻷﺳﻄﻮﺍﻧﺔ ﺃﺻﻼ ﺑﻞ ﻫﻮ ﻣﺜﻞ ﻋﻤﻮﺩ‬
‫‪ -‬ﻭﻗﺎﻝ ﺍﻟﺬﻱ ﳌﺲ ﺍﻷﺫﻥ ﻟﻌﻤﺮﻱ ﻫﻮ ﻟﲔ ﻭﻓﻴﻪ ﺧﺸﻮﻧﺔ ﻓﺼﺪﻕ ﺃﺣﺪﳘﺎ ﻓﻴﻪ ﻭﻟﻜﻦ ﻗﺎﻝ ﻣﺎ ﻫﻮ ﻣﺜﻞ ﻋﻤﻮﺩ‬
‫ﻭﻻ ﻫﻮ ﻣﺜﻞ ﺍﺳﻄﻮﺍﻧﺔ ﻭﺇﳕﺎ ﻫﻮ ﻣﺜﻞ ﺟﻠﺪ ﻋﺮﻳﺾ ﻏﻠﻴﻆ‬

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 ‫ﻓﻜﻞ ﻭﺍﺣﺪ ﻣﻦ ﻫﺆﻻﺀ ﺻﺪﻕ ﻣﻦ ﻭﺟﻪ ﺇﺫ ﺃﺧﱪ ﻛﻞ ﻭﺍﺣﺪ ﻋﻤﺎ ﺃﺻﺎﺑﻪ ﻣﻦ ﻣﻌﺮﻓﺔ ﺍﻟﻔﻴﻞ ﻭﱂ ﳜـﺮﺝ‬
‫ﻭﺍﺣﺪ ﰲ ﺧﱪﻩ ﻋﻦ ﻭﺻﻒ ﺍﻟﻔﻴﻞ ﻭﻟﻜﻨﻬﻢ ﲝﻤﻠﺘﻬﻢ ﻗﺼﺮﻭﺍ ﻋﻦ ﺍﻹﺣﺎﻃﺔ ﺑﻜﻨﻪ ﺻﻮﺭﺓ ﺍﻟﻔﻴﻞ ﻓﺎﺳﺘﺒﺼﺮ‬
‫‪‬ﺬﺍ ﺍﳌﺜﺎﻝ ﻭﺍﻋﺘﱪ ﺑﻪ ﻓﺈﻧﻪ ﻣﺜﺎﻝ ﺃﻛﺜﺮ ﻣﺎ ﺍﺧﺘﻠﻒ ﺍﻟﻨﺎﺱ ﻓﻴﻪ(ﺍﻩ‬

‫ﺇﻥ ﺍﳌﻨﺘﻤﻲ ﳌﺬﻫﺐ ﻣﻌﲔ )ﻋﻘﺪﻱ ﺃﻭ ﻓﻘﻬﻲ ﺃﻭ ﺣﺮﻛﻲ( ﻟﻴﺴﺘﻐﺮﺏ ﻣﻦ ﺍﳌﻨﺘﻤﲔ ﺇﱃ ﺍﳌـﺬﺍﻫﺐ ﺍﻷﺧـﺮﻯ‬
‫ﻭﻳﻘﻮﻝ ﰲ ﻧﻔﺴﻪ‪ :‬ﻛﻴﻒ ﺍﻧﺘﺴﺒﻮﺍ ﻟﺘﻠﻚ ﺍﳌﺬﺍﻫﺐ ﻭﱂﹶ ﻻ ﻳﻨﺘﺴﺒﻮﻥ ﺇﱃ ﻣـﺬﻫﱯ؟ ﻭﻣـﺎ ﺩﺭﻯ ﺃﻥ ﺍﳌﻨﺘﻤـﻲ‬
‫ﻟﻠﻤﺬﻫﺐ ﺍﻵﺧﺮ ﻳﻘﻮﻝ ﻋﻨﻪ ﻣﺜﻞ ﺫﻟﻚ‪ ،‬ﻗﺎﻝ ﺍﻟﺬﻫﱯ ﰲ ﺳﲑ ﺍﻟﻨﺒﻼﺀ ‪) :١٧٢/٢٢‬ﻗﺎﻝ ﺃﺑﻮ ﺷﺎﻣﺔ‪ :‬ﻛﺎﻥ ﺍﺑﻦ‬
‫ﻗﺪﺍﻣﺔ ﺇﻣﺎﻣﺎ ﻋﻠﻤﺎ ﰲ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻌﻤﻞ ﺻﻨﻒ ﻛﺘﺒﺎ ﻛﺜﲑﺓ‪ ،‬ﻟﻜﻦ ﻛﻼﻣﻪ ﰲ ﺍﻟﻌﻘﺎﺋﺪ ﻋﻠﻰ ﺍﻟﻄﺮﻳﻘﺔ ﺍﳌﺸﻬﻮﺭﺓ‬
‫ﻋﻦ ﺃﻫﻞ ﻣﺬﻫﺒﻪ ﻓﺴﺒﺤﺎﻥ ﻣﻦ ﱂ ﻳ‪‬ﻮﺿ‪‬ﺢ ﻟﻪ ﺍﻷﻣﺮ ﻓﻴﻬﺎ ﻋﻠﻰ ﺟﻼﻟﺘﻪ ﰲ ﺍﻟﻌﻠﻢ ﻭﻣﻌﺮﻓﺘﻪ ﲟﻌﺎﱐ ﺍﻷﺧﺒﺎﺭ‬
‫ﻗﺎﻝ ﺍﻟﺬﻫﱯ ﻗﻠﺖ‪ :‬ﻭﻫﻮ ﻭﺃﻣﺜﺎﻟﻪ ﻣﺘﻌﺠﺐ ﻣﻨﻜﻢ ﻣﻊ ﻋﻠﻤﻜﻢ ﻭﺫﻛﺎﺋﻜﻢ ﻛﻴﻒ ﻗﻠﺘﻢ‪ ،‬ﻭﻛﺬﺍ ﻛﻞ ﻓﺮﻗـﺔ‬
‫ﺗﺘﻌﺠﺐ ﻣﻦ ﺍﻷﺧﺮﻯ‪ ،‬ﻭﻻ ﻋﺠﺐ ﰲ ﺫﻟﻚ ﻭﻧﺮﺟﻮ ﻟﻜﻞ ﻣﻦ ﺑﺬﻝ ﺟﻬﺪﻩ ﰲ ﺗﻄﻠﺐ ﺍﳊﻖ‪-‬ﻣﻦ ﻫـﺬﻩ‬
‫ﺍﻷﻣﺔ ﺍﳌﺮﺣﻮﻣﺔ‪ -‬ﺃﻥ ﻳﻐﻔﺮ ﻟﻪ(ﺍﻩ‬
‫ﻭﻛﻞ ﻓﺮﻳﻖ ﻳﺮﻯ ﺃﻥ ﻣﺎ ﻫﻮ ﻋﻠﻴﻪ ﻫﻮ ﺍﳌﻄﻠﺐ ﺍﻟﺸﺮﻋﻲ ﻭﺃﻥ ﺿﺪ ﺫﻟﻚ ﺿﻼﻝ ﻣﺒﲔ ﻣﻊ ﺃﻥ ﻣﻘﺼﺪ ﺍﳉﻤﻴﻊ‬
‫ﻭﺍﺣﺪ ﻗﺎﻝ ﺍﻟﺸﺎﻃﱯ ﰲ ﺍﳌﻮﺍﻓﻘﺎﺕ ﺝ‪/٤‬ﺹ‪) :٢٢٣‬ﻭﺃﻳﻀﺎ ﻓﻘﺪ ﻇﻬﺮ ﻣﻨﻬﻢ ﺍﲢﺎﺩ ﺍﻟﻘﺼﺪ ﻋﻠﻰ ﺍﳉﻤﻠﺔ ﻣﻊ‬
‫ﺃﻫﻞ ﺍﳊﻖ ﰲ ﻣﻄﻠﺐ ﻭﺍﺣﺪ ﻭﻫﻮ ﺍﺗﺒﺎﻉ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭﺃﺷﺪ ﻣﺴﺎﺋﻞ ﺍﳋﻼﻑ ﻣﺜﻼ ﻣﺴﺄﻟﺔ ﺇﺛﺒﺎﺕ ﺍﻟﺼـﻔﺎﺕ‬
‫ﺣﻴﺚ ﻧﻔﺎﻫﺎ ﻣﻦ ﻧﻔﺎﻫﺎ‪ ،‬ﻓﺈﻧﺎ ﺇﺫﺍ ﻧﻈﺮﻧﺎ ﺇﱃ ﺍﻟﻔﺮﻳﻘﲔ ﻭﺟﺪﻧﺎ ﻛﻞ ﻓﺮﻳﻖ ﺣﺎﺋﻤﺎ ﺣﻮﻝ ﲪﻰ ﺍﻟﺘﱰﻳﻪ ﻭﻧﻔـﻲ‬
‫ﺍﻟﻨﻘﺎﺋﺺ ﻭﲰﺎﺕ ﺍﳊﺪﻭﺙ ﻭﻫﻮ ﻣﻄﻠﻮﺏ ﺍﻷﺩﻟﺔ‪ ،‬ﻓﺎﺧﺘﻼﻓﻬﻢ ﰲ ﺍﻟﻄﺮﻳﻖ ﻗﺪ ﻻ ﳜﻞ ‪‬ـﺬﺍ ﺍﻟﻘﺼـﺪ ﰲ‬
‫ﺍﻟﻄﺮﻓﲔ ﻣﻌﺎ ﻭﻫﻜﺬﺍ ﺇﺫﺍ ﺍﻋﺘﱪﺕ ﺳﺎﺋﺮ ﺍﳌﺴﺎﺋﻞ ﺍﻷﺻﻮﻟﻴﺔ(ﺍﻩ‬
‫ﻓﻔﻲ ﻣﺴﺄﻟﺔ ﺍﻟﺼﻔﺎﺕ ﺍﻟﱵ ﺫﻛﺮﻫﺎ ﺍﻟﺸﺎﻃﱯ ﲡﺪ ﺍﳌﻌﺘﺰﻟﺔ ﻭﺍﻟﺰﻳﺪﻳﺔ ﻭﺍﻹﻣﺎﻣﻴﺔ ﻳﺮﻭﻥ ﺃﻥ ﺇﺛﺒﺎﺕ ﺻﻔﺎﺕ‪ ‬ﺯﺍﺋﺪﺓ‬
‫ﻋﻠﻰ ﺍﻟﺬﺍﺕ ﻳﻌﲏ ﺗﻌﺪﺩ ﺍﻟﻘﺪﻣﺎﺀ ﻭﺍﻵﳍﺔ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﻜﻔﺮ ﺑﻌﻴﻨﻴﻪ‪ ،‬ﺑﻴﻨﻤﺎ ﺍﳌﺜﺒﺘﺔ ﻣﻦ ﺃﻫﻞ ﺍﳊﺪﻳﺚ ﻭﺍﳊﻨﺒﻠﻴـﺔ‬
‫ﻭﺍﻷﺷﻌﺮﻳﺔ ﻭﺍﳌﺎﺗﺮﻳﺪﻳﺔ ﻳﺮﻭﻥ ﺃﻥ ﻋﺪﻡ ﺇﺛﺒﺎﺕ ﺻﻔﺎﺕ‪ ‬ﺯﺍﺋﺪﺓ ﻋﻠﻰ ﺍﻟﺬﺍﺕ ﻳﻌﲏ ﺍﻟﺘﻌﻄﻴﻞ ﻭﺍﳉﺤﻮﺩ ﳌﺎ ﺃﺛﺒﺘـﻪ‬
‫ﺍﻟﺸﺮﻉ ﺑﻼ ﻣﺴﻮﻍ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﻜﻔﺮ ﺑﻌﻴﻨﻪ‪ ،‬ﻭﻣﻘﺼﺪ ﺍﳉﻤﻴﻊ ﻭﺍﺣﺪ ﻭﻫﻮ ﺍﻟﺘﱰﻳﻪ ﻟﻠﺮﺏ‬
‫ﻭﻣﺜﻞ ﺫﻟﻚ ﻣﺴﺄﻟﺔ ﺧﻠﻖ ﺃﻓﻌﺎﻝ ﺍﻟﻌﺒﺎﺩ ﻓﺘﺠﺪ ﺃﻥ ﺍﻟﺰﻳﺪﻳﺔ ﻭﺍﳌﻌﺘﺰﻟﺔ ﻭﺍﻹﻣﺎﻣﻴﺔ ﻳﺮﻭﻥ ﺃﻥ ﺍﻟﻘﻮﻝ ﲞﻠﻖ ﺃﻓﻌـﺎﻝ‬
‫ﺍﻟﻌﺒﺎﺩ ﻳﻌﲏ ﺃﻥ ﺍﷲ ﳚﱪ ﺍﻟﻌﺒﺎﺩ ﻋﻠﻰ ﺍﻟﻜﻔﺮ ﻭﺍﳌﻌﺎﺻﻲ ﰒ ﻳﺪﺧﻠﻬﻢ ﺍﻟﻨﺎﺭ ﻋﻠﻰ ﻣﺎ ﱂ ﻳﻔﻌﻠﻮﻩ‪ ،‬ﻭﻫﺬﺍ ﻳﻌﲏ ﺍ‪‬ﺎﻡ‬
‫ﺍﷲ ﺑﺎﻟﻈﻠﻢ ﻭﻫﻮ ﺍﻟﻜﻔﺮ ﺑﻌﻴﻨﻪ‪ ،‬ﺑﻴﻨﻤﺎ ﺍﻟﻘﺎﺋﻠﲔ ﲞﻠﻖ ﺃﻓﻌﺎﻝ ﺍﻟﻌﺒﺎﺩ ﻣﻦ ﺍﻷﺷﻌﺮﻳﺔ ﻭﺍﳌﺎﺗﺮﻳﺪﻳﺔ ﻭﺃﻫﻞ ﺍﳊـﺪﻳﺚ‬
‫ﻭﺍﳊﻨﺒﻠﻴﺔ ﻭﺍﻹﺑﺎﺿﻴﺔ ﻳﺮﻭﻥ ﺃﻥ ﺍﻟﻘﻮﻝ ﺑﻌﺪﻡ ﺧﻠﻖ ﺃﻓﻌﺎﻝ ﺍﻟﻌﺒﺎﺩ ﻳﻌﲏ ﺃﻥ ﻣﻊ ﺍﷲ ﺧﺎﻟﻘﺎ ﺁﺧﺮ ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﻜﻔﺮ‬
‫ﺑﻌﻴﻨﻪ‪ ،‬ﻭﻣﻘﺼﺪ ﺍﳉﻤﻴﻊ ﻭﺍﺣﺪ ﻭﻫﻮ ﺗﱰﻳﻪ ﺍﻟﺮﺏ‬

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 ‫)ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻷﻗﻄﺎﺏ ﻣﻦ ﺍﳉﺎﻧﺒﲔ ﻋﻠﻰ ﻃﺮﰲ ﻧﻘﻴﺾ ﻣﻦ ﺍﻟﺮﺃﻱ ﻭﺍﳌﻮﻗﻒ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﻣﺴﺄﻟﺔ ﻭﺍﺣﺪﺓ ﻓﻤﺎ‬
‫ﻫﻲ ﻭﻇﻴﻔﺔ ﺍﳌﺒﺘﺪﻱ ﻭﻣﻦ ﻟﻴﺲ ﻟﻪ ﺇﳌﺎﻡ ﺑﺎﳌﺒﺎﺣﺚ ﺍﻟﻜﻼﻣﻴﺔ ﻭﻻ ﻗﺪﻡ ﺭﺍﺳﺨﺔ ﰲ ﺍﳌﺴـﺎﺋﻞ ﺍﻟﻌﻘﺪﻳـﺔ‪،‬ﺇﻥ‬
‫ﺍﻹﻧﺴﺎﻥ ﻟﻴﺤﺘﺎﺭ ﺃﺷﺪ ﺍﳊﲑﺓ ﻣﻦ ﻫﺬﺍ ﺍﻻﺧﺘﻼﻑ ﰲ ﺃﺻﻞ ﻭﺍﺣﺪ ﺇﺫ ﻛﻴﻒ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺃﺻﻞ ﻭﺍﺣﺪ ﺁﻳﺔ‬
‫ﺗﻮﺣﻴﺪ ﺍﷲ ﻭﻛﻤﺎﻟﻪ ﰲ ﺍﳋﻠﻖ ﻭﺍﻹﳚﺎﺩ ﻋﻨﺪ ﻃﺎﺋﻔﺔ ﻭﻋﻜﺲ ﺫﻟﻚ ﻋﻨﺪ ﻃﺎﺋﻔﺔ ﺃﺧﺮﻯ‬
‫ﻫﻞ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﺘﻔﺎﻭﺕ ﺃﻣﺮﺍ ﺻﺤﻴﺤﺎ؟ ﺃﻡ ﺃﻥ ﻫﺬﺍ ﻳﻜﺸﻒ ﻟﻨﺎ ﻋﻦ ﺃﻥ ﺍﻷﻣﺮ ﺩ‪‬ﺭﺱ ﰲ ﺟﻮ ﻣﻦ‬
‫ﺍﻟﺘﻌﺼﺐ ﻭﻋﺪﻡ ﺍﻟﺘﺤﻘﻴﻖ ﻭﻳﻜﺸﻒ ﻋﻦ ﺃﻥ ﺃﻛﺜﺮ ﺍﳌﺴﺎﺋﻞ ﺍﳋﻼﻓﻴﺔ ﻧﺸﺄﺕ ﰲ ﻣﺜﻞ ﻫﺬﺍ ﺍﳌﻨﻄﻠﻖ ﻭﻋﻮﳉﺖ‬
‫ﰲ ﻣﺜﻞ ﻫﺬﺍ ﺍﳉﻮ ﺍﻟﺬﻱ ﻳﻨﺎﰲ ﻣﺼﻠﺤﺔ ﺍﻟﺘﺤﻘﻴﻖ ﻭﺍﻟﺒﺤﺚ ﺍﳌﻮﺿﻮﻋﻲ ﰲ ﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﻔﻜﺮﻳﺔ ﻭﺍﻟﻌﻘﺪﻳﺔ )‪(٢٦‬‬

‫ﻭﻋﻠﻰ ﺍﻟﻌﻤﻮﻡ ﻓﺎﻟﻮﺍﺟﺐ ﻋﻨﺪ ﺍﳋﻼﻑ ﺑﲔ ﺍﳌﺬﺍﻫﺐ ﻫﻮ ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﺍﳊﺠﺔ ﻭﺍﻟﱪﻫﺎﻥ ﻻ ﺇﱃ ﻣﺎ ﻳﻘـﺮﺭﻩ‬
‫ﺍﳌﺬﻫﺐ ﺍﻟﺬﻱ ﻳﻨﺘﻤﻲ ﺇﻟﻴﻪ ﺍﻟﺸﺨﺺ‪ ،‬ﺃﻭ ﻣﺎ ﻳﻘﻮﻟﻪ ﺃﺷﻴﺎﺧﻪ ﺃﻭ ﻣﺎ ﻳ‪‬ﻜﺘﺐ ﰲ ﻛﺘﺒﻪ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻛﻤﺎ ﰲ‬
‫ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ‪) :٤٦٨/١٢‬ﻭﻧﺰﻥ ﲨﻴﻊ ﻣﺎ ﺧﺎﺽ ﺍﻟﻨﺎﺱ ﻓﻴﻪ ﻣﻦ ﺃﻗﻮﺍﻝ ﻭﺃﻋﻤﺎﻝ ﰲ ﺍﻷﺻﻮﻝ ﻭﺍﻟﻔﺮﻭﻉ‬
‫ﺍﻟﺒﺎﻃﻨﺔ ﻭﺍﻟﻈﺎﻫﺮﺓ ﺑﻜﺘﺎﺏ ﺍﷲ ﻭﺳﻨﺔ ﺭﺳﻮﻟﻪ‪ ،‬ﻏﲑ ﻣﺘﺒﻌﲔ ﳍﻮﻯ ﻣﻦ ﻋﺎﺩﺓ ﺃﻭ ﻣﺬﻫﺐ ﺃﻭ ﻃﺮﻳﻘﺔ ﺃﻭ ﺭﺋﺎﺳﺔ‬
‫ﺃﻭ ﺳﻠﻒ ﻭﻻ ﻣﺘﺒﻌﲔ ﻟﻈﻦ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻛﻤﺎ ﰲ ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻜﱪﻯ ﺝ‪/٢‬ﺹ‪ ) :٥٣٧‬ﻭﻟﻴﺲ ﻷﺣﺪ ﺃﻥ ﳛﺘﺞ ﺑﻘﻮﻝ ﺃﺣﺪ ﰲ ﻣﺴﺎﺋﻞ‬
‫ﺍﻟﱰﺍﻉ‪ ،‬ﻭﺇﳕﺎ ﺍﳊﺠﺔ ﺍﻟﻨﺺ ﻭﺍﻹﲨﺎﻉ ﻭﺩﻟﻴﻞﹲ ﻣﺴﺘﻨﺒﻂ ﻣﻦ ﺫﻟﻚ ﺗﻘﺪﺭ ﻣﻘﺪﻣﺎﺗﻪ ﺑﺎﻷﺩﻟﺔ ﺍﻟﺸﺮﻋﻴﺔ ﻻ ﺑﺄﻗﻮﺍﻝ‬
‫ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﻓﺈﻥ ﺃﻗﻮﺍﻝ ﺍﻟﻌﻠﻤﺎﺀ ﳛﺘﺞ ﳍﺎ ﺑﺎﻷﺩﻟﺔ ﺍﻟﺸﺮﻋﻴﺔ ﻻ ﳛﺘﺞ ‪‬ﺎ ﻋﻠﻰ ﺍﻷﺩﻟﺔ ﺍﻟﺸﺮﻋﻴﺔ(ﺍﻩ‬
‫ﻭﻫﺬﺍ ﻛﻠﻪ ﺇﳕﺎ ﻫﻮ ﳌﻦ ﻳﺴﺘﻄﻴﻊ ﺍﻟﻨﻈﺮ‪ ،‬ﺃﻣﺎ ﻣﻦ ﻻ ﻳﺴﺘﻄﻴﻊ ﺍﻟﻨﻈﺮ ﻓﺈﻧﻪ ﻳﺄﺧﺬ ﺑﻘﻮﻝ ﻣﻦ ﻳﺜـﻖ ﰲ ﺩﻳﻨـﻪ‬
‫ﻭﻳﺜﻖ ﰲ ﻋﻠﻤﻪ ﺃﻳﻀﺎ‪ ،‬ﰒ ﻫﻮ ﰲ ﺫﻣﺔ ﻣﻦ ﺃﻓﺘﺎﻩ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻷﻥ ﺫﻟﻚ ﻫﻮ ﻣﺎ ﻳﺴﺘﻄﻊ ﻓﻌﻠﻪ ﻭﻻ ﻳﻜﻠـﻒ‬
‫ﺍﷲ ﻧﻔﺴﺎ ﺇﻻ ﻭﺳﻌﻬﺎ‪ ،‬ﻭﻗﺪ ﻗﻴﻞ‪) :‬ﻣﻦ ﻗﻠﺪ ﻋﺎﳌﺎ ﻟﻘﻲ ﺍﷲ ﺳﺎﳌﺎ(‬

‫اﻟﻔﺮع اﻟﺮاﺑﻊ‪ :‬اﻟﺮﺟﻮع إﻟﻰ اﻟﺤﻖ ﺧﯿﺮ ﻣﻦ اﻟﺘﻤﺎدي ﻓﻲ اﻟﺒﺎﻃﻞ‬

‫ﰲ ﻛﺘﺎﺏ ﻋﻤﺮ ﻷﰊ ﻣﻮﺳﻰ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪) :‬ﻻ ﳝﻨﻌﻚ ﻗﻀﺎﺀ ﻗﻀﻴﺘﻪ ﰒ ﺭﺍﺟﻌﺖ ﻓﻴﻪ ﻧﻔﺴﻚ ﻓﻬـﺪﻳﺖ‬
‫ﻟﺮﺷﺪﻩ ﺃﻥ ﺗﻨﻘﻀﻪ ﻓﺈﻥ ﺍﳊﻖ ﻗﺪﱘ ﻻ ﻳﻨﻘﻀﻪ ﺷﻲﺀ ﻭﺍﻟﺮﺟﻮﻉ ﺇﱃ ﺍﳊﻖ ﺧﲑ ﻣﻦ ﺍﻟﺘﻤـﺎﺩﻱ ﰲ ﺍﻟﺒﺎﻃـﻞ‬
‫ﻭﺍﻋﻠﻢ ﺍﻧﻪ ﻣﻦ ﺗﺰﻳﻦ ﻟﻠﻨﺎﺱ ﺑﻐﲑ ﻣﺎ ﻳﻌﻠﻢ ﺍﷲ ﺷﺎﻧﻪ ﺍﷲ(ﺍﻩ ﺭﻭﺍﻩ ﺍﻟﺪﺍﺭﻗﻄﲏ ﻭﺍﻟﺒﻴﻬﻘﻲ ﻭﺍﻧﻈﺮ ﺧﻼﺻﺔ ﺍﻟﺒﺪﺭ‬
‫ﺍﳌﻨﲑ ‪٤٣٥/٢‬‬

‫) ‪ (٢٦‬ﺍﻗﺘﺒﺎﺱ ﻣﻦ ﺟﻌﻔﺮ ﺍﻟﺴﺒﺤﺎﱐ ﰲ ﳏﺎﺿﺮﺍﺗﻪ ﺣﻮﻝ ﺍﻟﺒﺪﺍﺀ ﺍﻟﱵ ﻛﺘﺒﻬﺎ ﺟﻌﻔﺮ ﺍﳍﺎﺩﻱ ﺹ‪ ٩-٨‬ﺑﺘﺼﺮﻑ‬

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 ‫ﺇﻥ ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﺍﳊﻖ ﻋﺰﻳﺰ ﺟﺪﺍ ﺧﺼﻮﺻﺎ ﺇﺫﺍ ﺑﺎﻥ ﺍﳊﻖ ﻣﻦ ﺍﻟﻐﲑ ﻻ ﺑﺎﻟﺒﺤﺚ ﺍﻟﺬﺍﰐ‪ ،‬ﻟﻜﻦ ﻣﻦ ﻛﺎﻧـﺖ‬
‫ﻧﻔﺴﻪ ﻛﺒﲑﺓ ﻭﻛﺎﻥ ﺍﷲ ﻣﺮﺍﺩﻩ ﻓﺈﻧﻪ ﻻ ﻳﺒﺎﱄ ﲝﻈﻮﻅ ﻧﻔﺴﻪ ﻭﻻ ﺑﺎﳋﻠﻖ‬
‫ﻭﻫﺬﻩ ﺑﻌﺾ ﺍﻟﻨﻤﺎﺫﺝ ﰲ ﺫﻟﻚ‪:‬‬
‫ﰲ ﺗﺎﺭﻳﺦ ﺑﻐﺪﺍﺩ ‪ ) :٣٠٨/١٠‬ﻋﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻣﻬﺪﻱ ﻗﺎﻝ‪ :‬ﻛﻨﺎ ﰲ ﺟﻨﺎﺯﺓ ﻓﻴﻬﺎ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﺍﳊﺴﻦ‬
‫ﻭﻫﻮ ﻋﻠﻰ ﺍﻟﻘﻀﺎﺀ ﻓﻠﻤﺎ ﻭﺿﻊ ﺍﻟﺴﺮﻳﺮ ﺟﻠﺲ ﻭﺟﻠﺲ ﺍﻟﻨﺎﺱ ﺣﻮﻟﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺴﺄﻟﺘﻪ ﻋﻦ ﻣﺴﺄﻟﺔ ﻓﻐﻠﻂ ﻓﻴﻬﺎ‪،‬‬
‫ﻓﻘﻠﺖ‪ :‬ﺃﺻﻠﺤﻚ ﺍﷲ‪ ،‬ﺍﻟﻘﻮﻝ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻛﺬﺍ ﻭﻛﺬﺍ ﺇﻻ ﺃﱐ ﱂ ﺃﺭﺩ ﻫﺬﻩ ﺇﳕﺎ ﺃﺭﺩﺕ ﺃﻥ ﺃﺭﻓﻌﻚ ﺇﱃ ﻣﺎ‬
‫ﻫﻮ ﺃﻛﱪ ﻣﻨﻬﺎ‬
‫ﻓﺎﻃﺮﻕ ﺳﺎﻋﺔ ﰒ ﺭﻓﻊ ﺭﺃﺳﻪ ﻓﻘﺎﻝ‪ :‬ﺇﺫﺍ ﺃﺭﺟﻊ ﻭﺃﻧﺎ ﺻﺎﻏﺮ ﺇﺫﺍ ﺃﺭﺟﻊ ﻭﺃﻧﺎ ﺻﺎﻏﺮ‪ ،‬ﻷﻥ ﺃﻛﻮﻥ ﺫﻧ‪‬ﺒـﺎ ﰲ‬
‫ﺍﳊﻖ ﺃﺣﺐ ﺇﱄ ﻣﻦ ﺃﻥ ﺃﻛﻮﻥ ﺭﺃﺳﺎ ﰲ ﺍﻟﺒﺎﻃﻞ(ﺍﻩ ﻭﺭﻭﺍﻫﺎ ﺍﺑﻦ ﺍﳉﻮﺯﻱ ﰲ ﺍﳌﻨﺘﻈﻢ ‪ ٢٩٨/٦‬ﻭﺫﻛﺮ ﺍﻟﻘﺼﺔ‬
‫ﺍﳌﺰﻱ ﰲ ‪‬ﺬﻳﺐ ﺍﻟﻜﻤﺎﻝ ‪ ٢٥/١٩‬ﻭﺍﺑﻦ ﻛﺜﲑ ﰲ ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ ‪١٥١/١٠‬‬
‫ﻭﰲ ﻛﺘﺎﺏ ﺍﻟﺮﻭﺡ ﻻﺑﻦ ﺍﻟﻘﻴﻢ ﺹ‪) :١٠‬ﺃﻥ ﺍﳋﻼﻝ ﺭﻭﻯ ﺑﺴﻨﺪﻩ ﻋﻦ ﻋﻠﻰ ﺑﻦ ﻣﻮﺳﻰ ﺍﳊﺪﺍﺩ ﻗﺎﻝ‪ :‬ﻛﻨﺖ‬
‫ﻣﻊ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﻭﳏﻤﺪ ﺑﻦ ﻗﺪﺍﻣﺔ ﺍﳉﻮﻫﺮﻱ ﰲ ﺟﻨﺎﺯﺓ‪ ،‬ﻓﻠﻤﺎ ﺩﻓﻦ ﺍﳌﻴﺖ ﺟﻠﺲ ﺭﺟﻞ ﺿﺮﻳﺮ ﻳﻘﺮﺃ ﻋﻨﺪ‬
‫ﺍﻟﻘﱪ ﻓﻘﺎﻝ ﻟﻪ ﺃﲪﺪ‪ :‬ﻳﺎ ﻫﺬﺍ ﺇﻥ ﺍﻟﻘﺮﺍﺀﺓ ﻋﻨﺪ ﺍﻟﻘﱪ ﺑﺪﻋﺔ‬
‫ﻓﻠﻤﺎ ﺧﺮﺟﻨﺎ ﻣﻦ ﺍﳌﻘﺎﺑﺮ ﻗﺎﻝ ﳏﻤﺪ ﺑﻦ ﻗﺪﺍﻣﺔ ﻷﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪ :‬ﻳﺎ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ ﻣﺎ ﺗﻘﻮﻝ ﰲ ﻣﺒﺸﺮ ﺍﳊﻠـﱯ؟‬
‫ﻗﺎﻝ‪ :‬ﺛﻘﺔ ﻗﺪ ﻛﺘﺒﺖ ﻋﻨﻪ ﺷﻴﺌﺎ‪ ،‬ﻗﺎﻝ‪ :‬ﻧﻌﻢ‪ ،‬ﻓﺄﺧﱪﱐ ﻣﺒﺸﺮ ﻋﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺍﻟﻌﻼﺀ ﺍﻟﻠﺠﻼﺝ ﻋﻦ ﺃﺑﻴـﻪ‬
‫ﺃﻧﻪ ﺃﻭﺻﻰ ﺇﺫﺍ ﺩﻓﻦ ﺃﻥ ﻳﻘﺮﺃ ﻋﻨﺪ ﺭﺃﺳﻪ ﺑﻔﺎﲢﺔ ﺍﻟﺒﻘﺮﺓ ﻭﺧﺎﲤﺘﻬﺎ ﻭﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺍﺑﻦ ﻋﻤﺮ ﻳﻮﺻﻲ ﺑـﺬﻟﻚ‬
‫ﻓﻘﺎﻝ ﻟﻪ ﺃﲪﺪ‪ :‬ﻓﺎﺭﺟﻊ ﻭﻗﻞ ﻟﻠﺮﺟﻞ ﻳﻘﺮﺃ!!(ﺍﻩ‬
‫ﻭﰲ ﻃﺒﻘﺎﺕ ﺍﻟﺸﺎﻓﻌﻴﺔ ﺍﻟﻜﱪﻯ ﻻﺑﻦ ﺍﻟﺴﺒﻜﻲ ‪ ) :٢١٤/٨‬ﺣﻜﻰ ﺍﻟﻘﺎﺿﻲ ﻋﺰ ﺍﻟﺪﻳﻦ ﺍﳍﻜﺎﺭﻱ ﺍﺑﻦ ﺧﻄﻴﺐ‬
‫ﺍﻷﴰﻮﻧﲔ ﰲ ﻣﺼﻨﻒ ﻟﻪ ﺫﻛﺮ ﻓﻴﻪ ﺳﲑﺓ ﺍﻟﺸﻴﺦ ﻋﺰ ﺍﻟﺪﻳﻦ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ‪ :‬ﺃﻥ ﺍﻟﺸﻴﺦ ﻋﺰ ﺍﻟﺪﻳﻦ ﺃﻓـﱴ‬
‫ﻣﺮﺓ ﺑﺸﻲﺀ ﰒ ﻇﻬﺮ ﻟﻪ ﺃﻧﻪ ﺧﻄﺄ ﻓﻨﺎﺩﻯ ﰲ ﻣﺼﺮ ﻭﺍﻟﻘﺎﻫﺮﺓ ﻋﻠﻰ ﻧﻔﺴﻪ‪ :‬ﻣﻦ ﺃﻓﱴ ﻟﻪ ﻓﻼﻥ ﺑﻜـﺬﺍ ﻓـﻼ‬
‫ﻳﻌﻤﻞ ﺑﻪ ﻓﺈﻧﻪ ﺧﻄﺄ(ﺍﻩ ﻭﺍﻷﻣﺜﻠﺔ ﻋﻠﻰ ﺫﻟﻚ ﻛﺜﲑﺓ ﺗﺮﻛﻨﺎﻫﺎ ﺧﺸﻴﺔ ﺍﻹﻃﺎﻟﺔ‬

‫اﻟﻤﺒﺤﺚ اﻟﺴﺎدس ‪ :‬إﺷﻜﺎﻻت ﺣﻮل ﺣﺪﯾﺚ اﻓﺘﺮاق اﻷﻣﺔ‬

‫ﻏﲑ ﺧﺎﻑ ﻋﻠﻰ ﺃﺣﺪ ﺍﳊﺪﻳﺚ ﺍﻟﻮﺍﺭﺩ ﰲ ﺍﻓﺘﺮﺍﻕ ﺍﻷﻣﺔ ﻋﻠﻰ ﺛﻼﺙ ﻭﺳﺒﻌﲔ ﻓﺮﻗﺔ ﻭﺃ‪‬ﺎ ﻛﻠﻬﺎ ﰲ ﺍﻟﻨـﺎﺭ ﺇﻻ‬
‫ﻭﺍﺣﺪﺓ‪...‬ﺇﱁ‪ ،‬ﻭﻗﺪ ﺃﹸﺳﻲﺀ ﻓﻬﻢ ﻭﺍﺳﺘﺨﺪﺍﻡ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻓﺼﺎﺭ ﻣﻌﻮﻻ ﰲ ﻳﺪ ﺍﻟﺒﻌﺾ ﻟﺘﻔﺮﻳﻖ ﺍﻷﻣﺔ ﻭﲤﺰﻳﻘﻬﺎ‬
‫ﻭﺇﺷﺎﻋﺔ ﺍﻟﺒﻐﻀﺎﺀ ﰲ ﺻﻔﻮﻓﻬﺎ‪ ،‬ﻭﻛﻞ ﻳﺪﻋﻲ ﺃﻥ ﲨﺎﻋﺘﻪ ﻫﻢ ﺍﻟﻔﺮﻗﺔ ﺍﻟﻨﺎﺟﻴﺔ ﻭﻣﻦ ﻋﺪﺍﻫﻢ ﻫﻢ ﺍﳍﺎﻟﻜﻮﻥ‬
‫ﻭﻛﻠﻤﺎ ﺣﺼﻞ ﺧﻼﻑ ﺑﲔ ﻃﺎﺋﻔﺔ ﻭﺃﺧﺮﻯ ﺻﺎﺭ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺳﻴﻔﺎ ﻣﺼﻠﺘﺎ ﺑﻴﺪ ﺑﻌﻀﻬﻢ ﻋﻠﻰ ﺑﻌﺾ‪ ،‬ﺣﱴ‬
‫ﻭﺻﻞ ﺍﳊﺎﻝ ﺇﱃ ﺃﻥ ﻳﺸﻬﺮ ﻫﺬﺍ ﺍﻟﺴﻴﻒ ﰲ ﺧﻼﻑ ﺍﻟﺘﻨﻮﻉ ﻭﺍﳋﻼﻑ ﺍﻟﺪﻋﻮﻱ ﻭﺍﳋﻼﻑ ﺍﻟﻔﻘﻬﻲ‪ ،‬ﻓﻠﻘـﺪ‬

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 ‫ﻛﺎﻥ ﻛﺜﲑ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﳊﺪﻳﺚ ‪-‬ﻋﻨﺪﻣﺎ ﺍﺣﺘﺪﻣﺖ ﺍﳌﻌﺎﺭﻙ ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﺃﻫﻞ ﺍﻟﺮﺃﻱ‪ -‬ﻳﻘﻮﻟﻮﻥ‪) :‬ﺍﻟﻔﺮﻗـﺔ‬
‫ﺍﻟﻨﺎﺟﻴﺔ ﻫﻢ ﺃﻫﻞ ﺍﳊﺪﻳﺚ( ﻟﻴﺨﺮﺟﻮﺍ ﺑﺬﻟﻚ ﺃﻫﻞ ﺍﻟﺮﺃﻱ‪ ،‬ﻭﺃﻫﻞ ﺍﻟﺮﺃﻱ ﻫﻢ ﺃﻫﻞ ﺍﻟﻔﻘﻪ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﺸﺎﻓﻌﻲ ﳌﺎ‬
‫ﻛﺎﻥ ﺟﺎﻣﻌﺎ ﺑﲔ ﺍﳊﺪﻳﺚ ﻭﺍﻟﻔﻘﻪ ﺻﺎﺭ ﺳﺒﺒﺎ ﰲ ﲨﻊ ﺍﻟﻜﻠﻤﺔ ﺑﲔ ﺍﻟﻔﺮﻳﻘﲔ ﻓﻔﻲ ﺗﺮﺗﻴﺐ ﺍﳌﺪﺍﺭﻙ ﻟﻠﻘﺎﺿـﻲ‬
‫ﻋﻴﺎﺽ ‪ ) :٩١/١‬ﻋﻦ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﺭﲪﻪ ﺍﷲ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻣﺎ ﺯﻟﻨﺎ ﻧﻠﻌﻦ ﺃﻫﻞ ﺍﻟﺮﺃﻱ ﻭﻳﻠﻌﻨﻮﻧﻨﺎ ﺣﱴ ﺟـﺎﺀ‬
‫ﺍﻟﺸﺎﻓﻌﻲ ﻓﻤﺰﺝ ﺑﻴﻨﻨﺎ(ﺍﻩ‬
‫ﻗﺎﻝ ﻋﻴﺎﺽ‪) :‬ﻳﺮﻳﺪ ﺃﻧﻪ ﲤﺴﻚ ﺑﺼﺤﻴﺢ ﺍﻵﺛﺎﺭ ﻭﺍﺳﺘﻌﻤﻠﻬﺎ ﰒ ﺃﺭﺍﻫﻢ ﺃﻥ ﻣﻦ ﺍﻟﺮﺃﻱ ﻣﺎ ﳛﺘﺎﺝ ﺇﻟﻴـﻪ ﻭﺗـﺒﲎ‬
‫ﺃﺣﻜﺎﻡ ﺍﻟﺸﺮﻉ ﻋﻠﻴﻪ ﻭﺃﻧﻪ ﻗﻴﺎﺱ‪ ‬ﻋﻠﻰ ﺃﺻﻮﳍﺎ ﻭﻣﻨﺘﺰﻉ ﻣﻨﻬﺎ ﻭﺃﺭﺍﻫﻢ ﻛﻴﻔﻴﺔ ﺍﻧﺘﺰﺍﻋﻬـﺎ ﻭﺍﻟﺘﻌﻠـﻖ ﺑﻌﻠﻠـﻬﺎ‬
‫ﻭﺗﻨﺒﻴﻬﺎ‪‬ﺎ ﻓﻌﻠﹼﻢ ﺃﺻﺤﺎﺏ ﺍﳊﺪﻳﺚ ﺃﻥ ﺻﺤﻴﺢ ﺍﻟﺮﺃﻱ ﻓﺮﻉ ﻟﻸﺻﻞ‪ ،‬ﻭﻋﻠﹼﻢ ﺃﺻﺤﺎﺏ ﺍﻟﺮﺃﻱ ﺃﻧﻪ ﻻ ﻓﺮﻉ‬
‫ﺇﻻ ﺑﻌﺪ ﺃﺻﻞ ﻭﺃﻧﻪ ﻻ ﻏﲎ ﻋﻦ ﺗﻘﺪﱘ ﺍﻟﺴﻨﻦ ﻭﺻﺤﻴﺢ ﺍﻵﺛﺎﺭ ﺃﻭﻻ(ﺍﻩ‬
‫ﻭﻟﻨﺘﺤﺪﺙ ﻋﻦ ﺣﺪﻳﺚ ﺍﻻﻓﺘﺮﺍﻕ ﺑﺎﺧﺘﺼﺎﺭ ﺿﻤﻦ ﺍﻟﻔﺮﻭﻉ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬

‫اﻟﻔﺮع اﻷول ‪ :‬إﺷﻜﺎﻻت ﻣﻦ ﻧﺎﺣﯿﺔ اﻟﺮواﯾﺎت‬

‫ﻟﻴﺲ ﻣﺮﺍﺩﻱ ﻫﻮ ﺩﺭﺍﺳﺔ ﺫﻟﻚ ﺍﳊﺪﻳﺚ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﳊﺪﻳﺜﻴﺔ ﻓﻬﺬﺍ ﻳﻄﻠﺐ ﰲ ﻣﻈﺎﻧﻪ‪ ،‬ﻟﻜﻦ ﻣﺮﺍﺩﻱ ﻫـﻮ ﺃﻥ‬
‫ﺃﻟﻔﺖ ﻧﻈﺮ ﺍﻟﻘﺎﺭﺉ ﺍﻟﻜﺮﱘ ﺇﱃ ﺑﻌﺾ ﺍﻹﺷﻜﺎﻻﺕ ﺍﳊﺪﻳﺜﻴﺔ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﺑﻌﻀﻬﺎ ﻗﺪ ﻳﺴﻠﹼﻢ ﻭﺑﻌﻀﻬﺎ‬
‫ﻗﺪ ﻻ ﻳﺴﻠﹼﻢ ﻓﻤﻦ ﺗﻠﻚ ﺍﻹﺷﻜﺎﻻﺕ‪:‬‬
‫‪-‬ﺍﻹﺷﻜﺎﻝ ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﻫﻨﺎﻙ ﻣﻦ ﺍﻷﺋﻤﺔ ﻣﻦ ﺿﻌﻒ ﺍﳊﺪﻳﺚ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺰﻡ ﰲ ﺍﻟﻔﺼﻞ ‪ ١٣٨/٣‬ﻋـﻦ‬
‫ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻭﺣﺪﻳﺚ )ﺍﻟﻘﺪﺭﻳﺔ ﻭﺍﳌﺮﺟﺌﺔ ﳎﻮﺱ ﻫﺬﻩ ﺍﻷﻣﺔ(‪) :‬ﻗﺎﻝ ﺃﺑﻮ ﳏﻤﺪ‪ :‬ﻫﺬﺍﻥ ﺣﺪﻳﺜﺎﻥ ﻻ ﻳﺼﺤﺎﻥ‬
‫ﺃﺻﻼﹰ ﻣﻦ ﻃﺮﻳﻖ ﺍﻹﺳﻨﺎﺩ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ ﻫﻜﺬﺍ ﻓﻠﻴﺲ ﺣﺠﺔ ﻋﻨﺪ ﻣﻦ ﻳﻘﻮﻝ ﲞﱪ ﺍﻟﻮﺍﺣﺪ ﻓﻜﻴﻒ ﻣﻦ ﻻ ﻳﻘﻮﻝ‬
‫ﺑﻪ(ﺍﻩ‬
‫ﻟﻜﻦ ﻟﻠﺤﺪﻳﺚ ﺷﻮﺍﻫﺪ ﻭﻟﺬﺍ ﺻﺤﺤﻪ ﰲ ﺍﳌﻘﺎﺑﻞ ﺃﺋﻤﺔ ﺁﺧﺮﻭﻥ ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﰲ ﻣﻨﻬﺎﺝ ﺍﻟﺴـﻨﺔ ﺍﻟﻨﺒﻮﻳـﺔ‬
‫ﺝ‪/٥‬ﺹ‪) :٢٤٩‬ﺣﺪﻳﺚ ﺍﻟﺜﻨﺘﲔ ﻭﺍﻟﺴﺒﻌﲔ ﻓﺮﻗﺔ ﻟﻴﺲ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻭﻗﺪ ﺿﻌﻔﻪ ﺍﺑﻦ ﺣﺰﻡ ﻭﻏﲑﻩ‪ ،‬ﻟﻜﻦ‬
‫ﺣﺴﻨﻪ ﻏﲑﻩ ﺃﻭ ﺻﺤﺤﻪ ﻛﻤﺎ ﺻﺤﺤﻪ ﺍﳊﺎﻛﻢ ﻭﻏﲑﻩ(ﺍﻩ‬
‫‪-‬ﺍﻹﺷﻜﺎﻝ ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﻫﻨﺎﻙ ﻣﻦ ﺍﻷﺋﻤﺔ ﻣﻦ ﺿﻌﻒ ﺯﻳﺎﺩﺓ‪) :‬ﻛﻠﻬﺎ ﰲ ﺍﻟﻨﺎﺭ ﺇﻻ ﻭﺍﺣﺪﺓ( ﻗـﺎﻝ ﺻـﺪﻳﻖ‬
‫ﺣﺴﻦ ﺧﺎﻥ ﰲ ﻳﻘﻈﺔ ﺃﻭﱄ ﺍﻻﻋﺘﺒﺎﺭ ‪) :١٠٦/١‬ﻧﻘﻞ ﺍﻟﺴﻴﺪ ﺍﻟﻌﻼﻣﺔ ﳏﻤﺪ ﺍﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻮﺯﻳﺮ ﺭﲪﻪ ﺍﷲ ﰲ‬
‫ﺑﻌﺾ ﺭﺳﺎﺋﻠﻪ ﻋﻦ ﺃﰉ ﳏﻤﺪ ﺑﻦ ﺣﺰﻡ ﺍﻷﻧﺪﻟﺴﻲ ﺭﲪﻪ ﺍﷲ ﻣﺎ ﻟﻔﻈﻪ‪ :‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺰﻡ‪ :‬ﺇﻥ ﺍﻟﺰﻳـﺎﺩﺓ ﻳﻌـﲎ‬
‫ﻗﻮﻟﻪ‪) :‬ﻛﻠﻬﺎ ﻫﺎﻟﻜﺔ ﺇﻻ ﻓﺮﻗﺔ( ﻣﻮﺿﻮﻋﺔ‪ ،‬ﻭﺇﳕﺎ ﺍﳊﺪﻳﺚ ﺍﳌﻌﺮﻭﻑ ﺇﳕﺎ ﺗﻔﺘﺮﻕ ﺇﱃ ﻧﻴﻒ ﻭﺳﺒﻌﲔ ﻓﺮﻗـﺔ‬
‫ﻭﻻ ﺯﻳﺎﺩﺓ ﻋﻠﻰ ﻫﺬﺍ ﰲ ﻧﻘﻞ ﺍﻟﺜﻘﺎﺕ‪(...‬ﺍﻩ‬

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 ‫ﻭﻣﺎ ﻧﻘﻠﻪ ﺍﺑﻦ ﺍﻟﻮﺯﻳﺮ ﻋﻦ ﺍﺑﻦ ﺣﺰﻡ ﻫﻮ ﰲ ﺍﻟﻌﻮﺍﺻﻢ ﻭﺍﻟﻘﻮﺍﺻﻢ ‪ ١٨٦/١‬ﻭﻗﺪ ﺃﻳﺪ ﺍﺑﻦ ﺍﻟﻮﺯﻳﺮ ﺗﻀﻌﻴﻒ ﻫﺬﻩ‬
‫ﺍﻟﺰﻳﺎﺩﺓ ﺑﻞ ﺍﻋﺘﱪﻫﺎ ﻣﻦ ﺩﺳﻴﺲ ﺍﳌﻼﺣﺪﺓ ﻓﻘﺎﻝ‪) :‬ﻭﺇﻳﺎﻙ ﻭﺍﻻﻏﺘﺮﺍﺭ ﺑـ)ﻛﻠﻬﺎ ﻫﺎﻟﻜﺔ ﺇﻻ ﻭﺍﺣـﺪﺓ( ﻓﺈ‪‬ـﺎ‬
‫ﺯﻳﺎﺩﺓ ﻓﺎﺳﺪﺓ ﻏﲑ ﺻﺤﻴﺤﺔ ﺍﻟﻘﺎﻋﺪﺓ ﻭﻻ ﻳﺆﻣﻦ ﺃﻥ ﺗﻜﻮﻥ ﻣﻦ ﺩﺳﻴﺲ ﺍﳌﻼﺣﺪﺓ‪ ،‬ﻭﻋﻦ ﺍﺑﻦ ﺣﺰﻡ‪ :‬ﺇ‪‬ـﺎ‬
‫ﻣﻮﺿﻮﻋﺔ ﻏﲑ ﻣﻮﻗﻮﻓﺔ ﻭﻻ ﻣﺮﻓﻮﻋﺔ‪ ،‬ﻭﻛﺬﻟﻚ ﻛﻞ ﻣﺎ ﻭﺭﺩ ﰲ ﺫﻡ ﺍﻟﻘﺪﺭﻳﺔ ﻭﺍﳌﺮﺟﺌﺔ ﻭﺍﻷﺷـﻌﺮﻳﺔ ﻓﺈ‪‬ـﺎ‬
‫ﺃﺣﺎﺩﻳﺚ ﺿﻌﻴﻔﺔ ﻏﲑ ﻗﻮﻳﺔ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻮﺯﻳﺮ ﺃﻳﻀﺎ ‪ ١٧٠/٣‬ﺑﻌﺪ ﺫﻛﺮ ﺭﻭﺍﻳﺎﺕ ﺣﺪﻳﺚ ﺍﻻﻓﺘﺮﺍﻕ‪) :‬ﻭﻟﻴﺲ ﻓﻴﻬﺎ ﺷﻲﺀ ﻋﻠـﻰ ﺷـﺮﻁ‬
‫ﺍﻟﺼﺤﻴﺢ ﻭﻟﺬﻟﻚ ﱂ ﳜﺮﺝ ﺍﻟﺸﻴﺨﺎﻥ ﺷﻴﺌﺎ ﻣﻨﻬﺎ ﻭﺻﺤﻴﺢ ﺍﻟﺘﺮﻣﺬﻱ ﻣﻨﻬﺎ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﻣـﻦ ﻃﺮﻳـﻖ‬
‫ﳏﻤﺪ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﻋﻠﻘﻤﺔ ﻭﻟﻴﺲ ﻓﻴﻪ )ﻛﻠﻬﺎ ﰲ ﺍﻟﻨﺎﺭ ﺇﻻ ﻭﺍﺣﺪﺓ( ﻭﻋﻦ ﺍﺑﻦ ﺣﺰﻡ‪ :‬ﺃﻥ ﻫﺬﻩ ﺍﻟﺰﻳـﺎﺩﺓ‬
‫ﻣﻮﺿﻮﻋﺔ ﺫﻛﺮ ﺫﻟﻚ ﺻﺎﺣﺐ ﺍﻟﺒﺪﺭ ﺍﳌﻨﲑ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺍﻟﺸﻮﻛﺎﱐ‪) :‬ﻭﺃﻣﺎ ﺍﻟﺰﻳﺎﺩﺓ ﺍﻟﱵ ﰲ ﺍﳊﺪﻳﺚ ﺍﻷﻭﻝ ﻓﻀﻌﻴﻔﺔ‪ ،‬ﻻ ﺗﻘﻮﻡ ‪‬ﺎ ﺣﺠﺔ ﰲ ﺣﻜﻢ ﺷـﺮﻋﻲ‬
‫ﻭﻟﻮ ﻋﻠﻰ ﺑﻌﺾ ﺍﳌﻜﻠﻔﲔ ﻓﻜﻴﻒ ﰲ ﻣﺜﻞ ﻫﺬﺍ ﺍﻷﻣﺮ ﺍﻟﻌﻈﻴﻢ ﺍﻟﺬﻱ ﻫﻮ ﺣﻜﻢ ﺑﺎﳍﻼﻙ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﻣـﺔ‬
‫ﺍﳌﺮﺣﻮﻣﺔ ﺍﻟﱵ ﺷﺮﻓﻬﺎ ﺍﷲ ﻭﺍﺧﺘﺼﻬﺎ ﲞﺼﺎﺋﺺ ﱂ ﻳﺸﺎﺭﻛﻬﺎ ﻓﻴﻬﺎ ﺃﻣﺔ ﻣﻦ ﺍﻷﻣﻢ ﺍﻟﺴﺎﺑﻘﺔ ﻭﺯﺍﺩﻫـﺎ ﺷـﺮﻓﺎ‬
‫ﻭﺗﻌﻈﻴﻤﺎ ﻭﲡﻠﻴﻼ ﺑﺄﻥ ﺟﻌﻠﻬﺎ ﺷﻬﺪﺍﺀ ﻋﻠﻰ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺃﻱ ﺧﲑ ﰲ ﺃﻣﺔ ﺗﻔﺘﺮﻕ ﺇﱃ ﺛﻼﺙ ﻭﺳﺒﻌﲔ ﻓﺮﻗﺔ ﻭ‪‬ﻠﻚ‬
‫ﲨﻴﻌﺎ ﻓﻼ ﻳﻨﺠﻮ ﻣﻨﻬﺎ ﺇﻻ ﻓﺮﻗﺔ ﻭﺍﺣﺪﺓ‬
‫ﻭﻟﻘﺪ ﺃﺣﺴﻦ ﺑﻌﺾ ﺍﳊﻔﺎﻅ ﺣﲔ ﻳﻘﻮﻝ‪ :‬ﻭﺃﻣﺎ ﺯﻳﺎﺩﺓ‪) :‬ﻛﻠﻬﺎ ﻫﺎﻟﻜﺔ ﺇﻻ ﻭﺍﺣﺪﺓ( ﻓﺰﻳﺎﺩﺓ ﻏﲑ ﺻﺤﻴﺤﺔ‬
‫ﺍﻟﻘﺎﻋﺪﺓ ﻭﺃﻇﻨﻬﺎ ﻣﻦ ﺩﺳﻴﺲ ﺍﳌﻼﺣﺪﺓ ﻭﻛﺬﻟﻚ ﺃﻧﻜﺮ ﺛﺒﻮ‪‬ﺎ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺰﻡ‬
‫ﻭﻟﻘﺪ ﺟﺎﺩ ﻇﻦ ﻣﻦ ﻇﻦ ﺃ‪‬ﺎ ﻣﻦ ﺩﺳﻴﺲ ﺍﳌﻼﺣﺪﺓ ﻭﺍﻟﺰﻧﺎﺩﻗﺔ ﻓﺈﻥ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﺘﻨﻔﲑ ﻋﻦ ﺍﻹﺳﻼﻡ ﻭﺍﻟﺘﺨﻮﻳﻒ‬
‫ﻣﻦ ﺍﻟﺪﺧﻮﻝ ﻓﻴﻪ ﻣﺎﻻ ﻳﻘﺪﺭ ﻗﺪﺭﻩ‪ ،‬ﻓﺘﺤﺼ‪‬ﻞ ﻟﻮﺍﺿﻌﻬﺎ ﻣﺎ ﻃﻠﺒﻪ ﻣﻦ ﺍﻟﻄﻌﻦ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﻣـﺔ ﺍﳌﺮﺣﻮﻣـﺔ‬
‫ﻭﺍﻟﺘﻨﻔﲑ ﻋﻨﻬﺎ(ﺍﻩ ﻛﻼﻡ ﺍﻟﺸﻮﻛﺎﱐ ﻣﻦ ﻳﻘﻈﺔ ﺃﻭﱄ ﺍﻻﻋﺘﺒﺎﺭ ﺝ‪/١‬ﺹ‪-٢٠٦‬ﺹ‪٢٠٧‬‬
‫ﻭﻗﺪ ﺫﻛﺮ ﺍﳌﻠﻴﻜﻲ ﰲ ﻛﺘﺎﺑﻪ )ﺍﳌﻘﺒﻠﻲ ﺣﻴﺎﺗﻪ ﻭﻓﻜﺮﻩ( ﺹ‪ ٢٣٧‬ﺃﻥ ﻛﻼﻡ ﺍﻟﺸﻮﻛﺎﱐ ﻫﺬﺍ ﻫﻮ ﰲ ﺭﺳﺎﻟﺔ ﻟـﻪ‬
‫ﻣﻔﺮﺩﺓ ﰲ ﺣﺪﻳﺚ ﺍﻻﻓﺘﺮﺍﻕ ﻭﻫﻲ ﳐﻄﻮﻃﺔ ﻣﻮﺟﻮﺩﺓ ﰲ ﻣﻜﺘﺒﺔ ﺍﳉﺎﻣﻊ ﺍﻟﻜﺒﲑ ﺑﺼﻨﻌﺎﺀ‪ ،‬ﻭﻟﻠﺸﻮﻛﺎﱐ ﻛﻼﻡ‬
‫ﰲ ﺫﻟﻚ ﰲ ﺍﻟﺘﻔﺴﲑ ﺣﻴﺚ ﻗﺎﻝ ﰲ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ]‪ ) :[٨٥/٢‬ﻗﺎﻝ ﺍﺑﻦ ﻛﺜﲑ ﰲ ﺗﻔﺴﲑﻩ ﺑﻌﺪ ﺫﻛـﺮﻩ ﳍـﺬﺍ‬
‫ﺍﳊﺪﻳﺚ ﻣﺎ ﻟﻔﻈﻪ‪ :‬ﻭﺣﺪﻳﺚ ﺍﻓﺘﺮﺍﻕ ﺍﻷﻣﻢ ﺇﱃ ﺑﻀﻊ ﻭﺳﺒﻌﲔ ﻣﺮﻭﻱ ﻣﻦ ﻃﺮﻕ ﻋﺪﻳﺪﺓ ﻗﺪ ﺫﻛﺮﻧﺎﻫـﺎ ﰲ‬
‫ﻣﻮﺿﻊ ﺁﺧﺮ ﺍﻧﺘﻬﻰ‪ ،‬ﻗﻠﺖ‪ :‬ﺃﻣﺎ ﺯﻳﺎﺩﺓ ﻛﻮ‪‬ﺎ ﰲ ﺍﻟﻨﺎﺭ ﺇﻻ ﻭﺍﺣﺪﺓ ﻓﻘﺪ ﺿﻌﻔﻬﺎ ﲨﺎﻋﺔ ﻣﻦ ﺍﶈﺪﺛﲔ ﺑﻞ ﻗﺎﻝ‬
‫ﺍﺑﻦ ﺣﺰﻡ ﺇ‪‬ﺎ ﻣﻮﺿﻮﻋﺔ(ﺍﻩ‬
‫ﻭﰲ ﻛﻼﻡ ﺍﺑﻦ ﺍﻟﻮﺯﻳﺮ ﻭﺍﻟﺸﻮﻛﺎﱐ ﺃﻥ ﺍﺑﻦ ﺣﺰﻡ ﺇﳕﺎ ﻳﻀﻌﻒ ﺍﻟﺰﻳﺎﺩﺓ ﻓﻘﻂ ﻭﻇﺎﻫﺮ ﻛﻼﻣﻪ ﺍﻟﺴـﺎﺑﻖ ﺃﻧـﻪ‬
‫ﻳﻀﻌﻒ ﺍﳊﺪﻳﺚ ﻣﻦ ﺃﺻﻠﻪ ﻭﱂ ﺃﻗﻒ ﻟﻪ ﻋﻠﻰ ﻛﻼﻡ ﺁﺧﺮ ﰲ ﺫﻟﻚ‪ ،‬ﰒ ﻭﺟﺪﺕ ﺍﳌﻠﻴﻜﻲ ﻗﺪ ﻗﺎﻝ ﳓﻮ ﺫﻟﻚ‬

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 ‫ﰲ ﻛﺘﺎﺑﻪ ﺍﳌﺸﺎﺭ ﺇﻟﻴﻪ ﺃﻧﻔﺎ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ ﻛﻼﻣﻪ ﺣﻮﻝ ﺍﻟﺰﻳﺎﺩﺓ ﰲ ﻛﺘﺎﺏ ﻟﻪ ﺁﺧﺮ ﻋﻠﻴﻪ ﺍﻋﺘﻤﺪ ﺻﺎﺣﺐ ﺍﻟﺒﺪﺭ‬
‫ﺍﳌﻨﲑ ﰒ ﺍﺑﻦ ﺍﻟﻮﺯﻳﺮ ﰒ ﺍﻟﺸﻮﻛﺎﱐ‬
‫‪-‬ﺍﻹﺷﻜﺎﻝ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻥ ﰲ ﺑﻌﺾ ﺭﻭﺍﻳﺎﺗﻪ‪) :‬ﻛﻠﻬﺎ ﰲ ﺍﳉﻨﺔ ﺇﻻ ﻭﺍﺣﺪﺓ ﰲ ﺍﻟﻨـﺎﺭ( ﻋﻜـﺲ ﺍﻟﺮﻭﺍﻳـﺔ‬
‫ﺍﳌﺸﻬﻮﺭﺓ‪ ،‬ﺭﻭﺍﻫﺎ ﺍﺑﻦ ﺍﻟﻨﺠﺎﺭ ﻭﻏﲑﻩ ﻭﻗﺪ ﺻﺤﺤﻬﺎ ﺍﳊﺎﻛﻢ ﻭﺿﻌﻔﻬﺎ ﻏﲑﻩ‬
‫‪ -‬ﺍﻹﺷﻜﺎﻝ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺃﻧﻪ ﻗﺪ ﻭﺭﺩﺕ ﰲ ﺍﳊﺪﻳﺚ ﺯﻳﺎﺩﺍﺕ ﻛﻞ ﺯﻳﺎﺩﺓ ﲣﺮﺝ ﻓﺮﻗﺔ ﺃﻭ ﻃﺎﺋﻔﺔ‪:‬‬
‫ﻓﻔﻲ ﺑﻌﺾ ﺭﻭﺍﻳﺎﺗﻪ‪ ) :‬ﺃﻋﻈﻤﻬﺎ ﻓﺘﻨﺔ ﻋﻠﻰ ﺃﻣﱵ ﻗﻮﻡ ﻳﻘﻴﺴﻮﻥ ﺍﻷﻣﻮﺭ ﺑﺮﺃﻳﻬﻢ!!!( ﺭﻭﺍﻫﺎ ﺍﻟﻄﱪﺍﱐ ﻭﻫﺬﻩ‬
‫ﺍﻟﺮﻭﺍﻳﺔ ﻇﺎﻫﺮﺓ ﰲ ﺃﻥ ﺍﳌﺮﺍﺩ ‪‬ﺎ ﺇﺧﺮﺍﺝ ﺃﺻﺤﺎﺏ ﺍﻟﺮﺃﻱ ﻣﻦ ﺍﻟﻔﺮﻗﺔ ﺍﻟﻨﺎﺟﻴﺔ‬
‫ﻭﰲ ﺭﻭﺍﻳﺔ ﻋﻨﺪ ﺍﻟﺪﻳﻠﻤﻲ ﻭﻏﲑﻩ‪) :‬ﻫﻢ ﻣﻦ ﱂ ﻳﻜﻔﺮ ﺃﺣﺪﺍ ﻣﻦ ﺃﻫﻞ ﺍﻟﺘﻮﺣﻴﺪ ﺑﺬﻧﺐ!!!( ﻭﻫـﺬ ﺍﻟﺮﻭﺍﻳـﺔ‬
‫ﻇﺎﻫﺮﺓ ﰲ ﺃﻥ ﺍﳌﺮﺍﺩ ‪‬ﺎ ﺇﺧﺮﺍﺝ ﺍﳋﻮﺭﺍﺝ ﻣﻦ ﺍﻟﻔﺮﻗﺔ ﺍﻟﻨﺎﺟﻴﺔ‬
‫ﻭﰲ ﺭﻭﺍﻳﺔ‪) :‬ﻫﻢ ﻣﻦ ﻛﺎﻥ ﻋﻠﻰ ﻣﺎ ﺃﻧﺎ ﻋﻠﻴﻪ ﺍﻵﻥ ﻭﺃﺻﺤﺎﰊ( ﻭﰲ ﺭﻭﺍﻳﺔ‪) :‬ﻫﻢ ﺍﳉﻤﺎﻋﺔ( ﻭﰲ ﺭﻭﺍﻳـﺔ‪:‬‬
‫)ﻫﻢ ﺍﻟﺴﻮﺍﺩ ﺍﻷﻋﻈﻢ( ﻭﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﻷﺧﲑﺓ ﻣﺸﻬﻮﺭﺓ‬
‫ﻭﰲ ﺍﻟﻨﻬﺎﻳﺔ ﻻ ﺑﺪ ﻣﻦ ﻣﻌﺮﻓﺔ ﺍﻟﺼﺤﻴﺢ ﻣﻦ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻭﺍﻟﻀﻌﻴﻒ ﻣﻨﻬﺎ ﻭﻻﺑﺪ ﻣﻦ ﺍﳉﻤﻊ ﺑـﲔ ﺍﻟﺮﻭﺍﻳـﺎﺕ‬
‫ﺍﻟﺼﺤﻴﺤﺔ ﺃﻭ ﺍﻟﺘﺮﺟﻴﺢ ﺑﻴﻨﻬﺎ ﻋﻨﺪ ﺍﻟﺘﻌﺎﺭﺽ ﲝﺴﺐ ﻣﺎ ﻫﻮ ﻣﻘﺮﺭ‬

‫اﻟﻔﺮع اﻟﺜﺎﻧﻲ ‪ :‬إﺷﻜﺎﻻت ﻣﻦ ﻧﺎﺣﯿﺔ ﻣﻀﻤﻮن اﻟﺮوﯾﺎت‬

‫ﻋﻠﻰ ﻓﺮﺽ ﺻﺤﺔ ﺍﳊﺪﻳﺚ‪:‬‬
‫ﻓﻘﺪ ﺍﺳﺘﺸﻜﻠﻪ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻷﻧﻪ ﻣﻌﺎﺭﺽ ﺑﺎﻷﺣﺎﺩﻳﺚ ﺍﻟﻜﺜﲑﺓ ﺍﻟﱵ ﻓﻴﻬﺎ ﺃﻥ ﺃﻣﺔ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﺃﻣﺔ ﻣﺮﺣﻮﻣﺔ‪ ..‬ﻗﺎﻝ ﺻﺪﻳﻖ ﺣﺴﻦ ﺧﺎﻥ ﰲ ﻛﺘﺎﺑـﻪ ﻳﻘﻈـﺔ ﺃﻭﱄ ﺍﻻﻋﺘﺒـﺎﺭ ﺝ‪/١‬ﺹ‪:٢٠٠‬‬
‫)ﻭﺍﳊﺪﻳﺚ ﺍﺳﺘ‪‬ﺸﻜ‪‬ﻞ ﳌﺎ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﺍﳊﻜﻢ ﻋﻠﻰ ﺍﻷﻛﺜﺮ ﺑﺎﳍﻼﻙ ﻭﺍﻟﻜﻮﻥ ﰲ ﺍﻟﻨـﺎﺭ ﻭﺫﻟـﻚ ﻳﻨـﺎﰲ‬
‫ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﻷﻣﺔ ﺑﺄ‪‬ﺎ ﻣﺮﺣﻮﻣﺔ ﻭﺑﺄ‪‬ﺎ ﺃﻛﺜﺮ ﺍﻷﻣﻢ ﰲ ﺍﳉﻨﺔ‪(...‬ﺍﻩ ﰒ ﺫﻛﺮ ﺑﻌﺾ ﺍﻷﺣﺎﺩﻳـﺚ‬
‫ﰲ ﺃﻥ ﺃﻣﺔ ﺍﻹﺳﻼﻡ ﻣﺮﺣﻮﻣﺔ ﻭﺃﻥ ﺃﻛﺜﺮﻫﺎ ﰲ ﺍﳉﻨﺔ‪.‬‬
‫ﻭﳝﻜﻦ ﺃﻥ ﳚﻤﻊ ﺑﲔ ﺣﺪﻳﺚ ﺍﻻﻓﺘﺮﺍﻕ ‪-‬ﻋﻠﻰ ﻓﺮﺽ ﺻﺤﺘﻪ‪ -‬ﻭﺑﲔ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻷﺧﺮﻯ ﺑﺄﻥ ﻳﻘـﺎﻝ‪ :‬ﻻ‬
‫ﺗﻌﺎﺭﺽ ﺑﲔ ﻛﻮﻥ ﺃﻛﺜﺮ ﺃﻫﻞ ﺍﳉﻨﺔ ﻣﻦ ﻫﺬﺍ ﺍﻷﻣﺔ ﻭﺑﲔ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻷﻧﻪ ﻟﻴﺲ ﺍﳌﺮﺍﺩ ﺑﺎﳊﺪﻳﺚ ﺃﻥ ﺍﻟﻔﺮﻕ‬
‫ﳐﻠﺪﺓ ﰲ ﺍﻟﻨﺎﺭ‪ ،‬ﺑﻞ ﻫﻲ ﺇﻥ ﺩﺧﻠﺖ ﺍﻟﻨﺎﺭ ﻓﻤﺂﳍﺎ ﺇﱃ ﺍﳉﻨﺔ‪ .‬ﻓﺄﻫﻞ ﺍﻟﺒﺪﻉ ﻣﻦ ﺃﻫﻞ ﺍﻟﻮﻋﻴﺪ ﺑﺎﻟﻨﺎﺭ ﺷـﺄ‪‬ﻢ ﰲ‬
‫ﺫﻟﻚ ﺷﺄﻥ ﺃﻫﻞ ﺍﻟﻜﺒﺎﺋﺮ ﻭﺃﻣﺮﻫﻢ ﰲ ﺍﻵﺧﺮﺓ ﲢﺖ ﺍﳌﺸﻴﺌﺔ ﻭﺳﻴﺄﰐ ﳓﻮ ﻫﺬﺍ ﰲ ﻛﻼﻡ ﺃﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‬
‫ﻭﳝﻜﻦ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﻛﺜﺮﺓ ﻋﺪﺩ ﺍﻟﻔﺮﻕ ﺍﳍﺎﻟﻜﺔ ﻻ ﻳﻌﲏ ﻛﺜﺮﺓ ﺍﳍﺎﻟﻜﲔ ﻣﻦ ﺍﻷﻣﺔ‪ ،‬ﺑﺄﻥ ﻳﻜﻮﻥ ﳎﻤﻮﻉ ﺃﻓـﺮﺍﺩ‬
‫ﺍﻟﻔﺮﻕ ﺍﳍﺎﻟﻜﺔ ﺃﻗﻞ ﻣﻦ ﳎﻤﻮﻉ ﺃﻓﺮﺍﺩ ﺍﻟﻔﺮﻗﺔ ﺍﻟﻨﺎﺟﻴﺔ ﻗﺎﻝ ﺍﳌﻘﺒﻠﻲ ﰲ ﺭﺳﺎﻟﺘﻪ ﺍﳌﻔﺮﺩﺓ ﺣﻮﻝ ﺍﻓﺘﺮﺍﻕ ﺍﻷﻣـﺔ‪:‬‬
‫)ﺍﻟﻔﺮﻗﺔ ﺍﻟﻨﺎﺟﻴﺔ ﻫﻢ ﺍﳌﻌﺘﺰﻭﻥ ﺇﱃ ﲨﻠﺔ ﺍﻹﺳﻼﻡ ﻇﺎﻫﺮﺍ ﺃﻭ ﲝﺴﺐ ﺍﻟﺘﺤﻘﻴﻖ ﺍﺟﺘﻬﺎﺩﺍ ﺃﻭ ﺗﻘﻠﻴﺪﺍ ﻭﺍﳌﺒﺘﺪﻋـﺔ‬

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 ‫ﻋﻠﻰ ﺍﻟﺘﺤﻘﻴﻖ ﻧﺰﺭ ﻳﺴﲑ ﺑﺎﻟﻨﺴﺒﺔ ﺇﻟﻴﻬﻢ ﺃﻭﻟﺌﻚ ﻫﻢ ﺍﳉﻤﺎﻋﺔ ﻭﺍﻟﺴﻮﺍﺩ ﺍﻷﻋﻈﻢ ‪ ،‬ﻭﻫﺬﺍ ﻻ ﻳﻨﺎﰲ ﻛﻮﻥ ﺍﻟﻔﺮﻗﺔ‬
‫ﺍﻟﻨﺎﺟﻴﺔ ﻣﻦ ﻧﻴﻒ ﻭﺳﺒﻌﲔ ﻓﺮﻗﺔ ﺇﺫ ﻻ ﻳﺒﻌﺪ ﺃﻥ ﺗﻜﻮﻥ ﻓﺮﻗﺔ ﺃﻛﺜﺮ ﺃﺷﺨﺎﺻﺎ ﻣﻦ ﺃﻟﻒ ﻓﺮﻗـﺔ(ﺍﻩ ﺍﳌﻘﺒﻠـﻲ‬
‫ﺣﻴﺎﺗﻪ ﻭﻓﻜﺮﺓ ﻟﻠﻤﻠﻴﻜﻲ)‪ (٢٧‬ﺹ‪٢٤١‬‬
‫ﻭﻗﺎﻝ ﺍﻟﺼﻨﻌﺎﱐ‪) :‬ﺍﻟﺬﻱ ﻳﻈﻬﺮ ﱄ ﰲ ﺫﻟﻚ ﺃﺟﻮﺑﺔ‪:‬‬
‫ﺃﺣﺪﻫﺎ‪ :‬ﺃﻧﻪ ﳚﻮﺯ ﺃﻥ ﻫﺬﻩ ﺍﻟﻔﺮﻕ ﺍﶈﻜﻮﻡ ﻋﻠﻴﻬﺎ ﺑﺎﳍﻼﻙ ﻗﻠﻴﻠﺔ ﺍﻟﻌﺪﺩ ﻭﻻ ﻳﻜﻮﻥ ﳎﻤﻮﻋﻬﺎ ﺃﻛﺜﺮ ﻣـﻦ‬
‫ﺍﻟﻔﺮﻗﺔ ﺍﻟﻨﺎﺟﻴﺔ ﻓﻼ ﻳﺘﻢ ﺃﻛﺜﺮﻳﺔ ﺍﳍﻼﻙ ﻭﻻ ﻳﺮﺩ ﺍﻹﺷﻜﺎﻝ(ﺍﻩ ﻳﻘﻈﺔ ﺃﻭﱄ ﺍﻻﻋﺘﺒﺎﺭ ﺝ‪/١‬ﺹ‪٢٠١‬‬
‫ﰒ ﺫﻛﺮ ﺍﻟﺼﻨﻌﺎﱐ ﺑﻘﻴﺔ ﺍﻷﺟﻮﺑﺔ ﻓﻘﺎﻝ‪:‬‬
‫) ﺛﺎﻧﻴﻬﺎ‪ :‬ﺃﻥ ﺍﳊﻜﻢ ﻋﻠﻰ ﺗﻠﻚ ﺍﻟﻔﺮﻕ ﺑﺎﳍﻼﻙ ﻭﺍﻟﻜﻮﻥ ﰲ ﺍﻟﻨﺎﺭ ﺣﻜﻢ ﻋﻠﻴﻬﺎ ﺑﺎﻋﺘﺒﺎﺭ ﻇـﺎﻫﺮ ﺃﻋﻤﺎﳍـﺎ‬
‫ﻭﺗﻔﺮﻳﻄﻬﺎ‪ ،‬ﻛﺄﻧﻪ ﻗﻴﻞ‪) :‬ﻛﻠﻬﺎ ﻫﺎﻟﻜﺔ( ﺑﺎﻋﺘﺒﺎﺭ ﺃﻋﻤﺎﳍﺎ ﳏﻜﻮﻡ ﻋﻠﻴﻬﺎ ﺑﺎﳍﻼﻙ ﻭﻛﻮ‪‬ﺎ ﰲ ﺍﻟﻨﺎﺭ‪ ،‬ﻭﻻ ﻳﻨﺎﰱ‬
‫ﺫﻟﻚ ﻛﻮ‪‬ﺎ ﻣﺮﺣﻮﻣﺔ ﺑﺎﻋﺘﺒﺎﺭ ﺁﺧﺮ ﻣﻦ ﺭﲪﺔ ﺍﷲ ﳍﺎ ﻭﺷﻔﺎﻋﺔ ﺻﺎﳊﻬﺎ ﻟﻄﺎﳊﻬﺎ‪...‬‬
‫ﺛﺎﻟﺜﻬﺎ‪ :‬ﺃﻥ ﺫﻟﻚ ﺍﳊﻜﻢ ﻣﺸﺮﻭﻁ ﺑﻌﺪﻡ ﻋﻘﺎ‪‬ﺎ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﻗﺪ ﺩﻝ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﺃﻥ ﻋﻘﺎ‪‬ﺎ ﰲ ﺍﻟﺪﻧﻴﺎ ﺍﻟﻔﱳ‬
‫ﻭﺍﻟﺰﻻﺯﻝ ﻭﺍﻟﻘﺘﻞ ﻭﺍﻟﺒﻼﻳﺎ‪...‬‬
‫ﺭﺍﺑﻌﻬﺎ‪ :‬ﺃﻥ ﺍﻷﺷﻜﺎﻝ ﰲ ﺣﺪﻳﺚ ﺍﻻﻓﺘﺮﺍﻕ ﺇﳕﺎ ﻧﺸﺄ ﻣﻦ ﺟﻌﻞ ﺍﻟﻘﻀﻴﺔ ﺍﳊﺎﻛﻤﺔ ﺑﻪ ﻭﺑﺎﳍﻼﻙ ﺩﺍﺋﻤـﺔ‪...‬‬
‫ﻭﺍﳊﻖ ﺃﻥ ﺍﻟﻘﻀﻴﺔ ﺣﻴﻨﻴﺔ ﻳﻌﲏ ﺃﻥ ﺛﺒﻮﺕ ﺍﻻﻓﺘﺮﺍﻕ ﻟﻸﻣﺔ ﻭﺍﳍﻼﻙ ﳌﻦ ﻳﻬﻠﻚ ﺛﺎﺑﺖ ﰲ ﺣﲔ ﻣﻦ ﺍﻷﺣﻴﺎﻥ‬
‫ﻭﺯﻣﻦ ﻣﻦ ﺍﻷﺯﻣﺎﻥ‪ ...‬ﻭﻻ ﻳﺒﻌﺪ ﺃﻥ ﺫﻟﻚ ﺍﳊﲔ ﻭﺍﻟﺰﻣﺎﻥ ﻫﻮ ﺁﺧﺮ ﺍﻟﺪﻫﺮ ﺍﻟﺬﻱ ﻭﺭﺩﺕ ﺍﻷﺣﺎﺩﻳـﺚ‬
‫ﺑﻔﺴﺎﺩﻩ ﻭﻓﺸﻮﺍ ﺍﻟﺒﺎﻃﻞ ﻭﺧﻔﺎﺀ ﺍﳊﻖ‪ ( ...‬ﺍﻩ ﻳﻘﻈﺔ ﺃﻭﱄ ﺍﻻﻋﺘﺒﺎﺭ ﺝ‪/١‬ﺹ‪-٢٠٣‬ﺹ‪٢٠٢‬‬

‫ﻭﻋﻠﻰ ﻓﺮﺽ ﺻﺤﺔ ﺍﳊﺪﻳﺚ ﺃﻳﻀﺎ‪:‬‬

‫ﻓﻬﻨﺎﻙ ﻣﻦ ﺍﻷﺋﻤﺔ ﻣﻦ ﻗﺎﻝ‪ :‬ﺇﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻷﻣﺔ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻫﻲ ﺃﻣﺔ ﺍﻟﺪﻋﻮﺓ ﻻ ﺃﻣﺔ ﺍﻹﺟﺎﺑﺔ‪ ،‬ﺃﻱ ﺃ‪‬ﻢ‬
‫ﻛﻞ ﺍﻟﺒﺸﺮ ﻣﻦ ﺑﻌﺪ ﻣﺒﻌﺚ ﺍﻟﻨﱯ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ‪ ،‬ﻭﻋﻠﻴﻪ ﻓﺎﻟﻔﺮﻗﺔ ﺍﻟﻨﺎﺟﻴـﺔ ﻫـﻲ ﻛـﻞ‬
‫ﺍﳌﺴﻠﻤﲔ ﻓﺈ‪‬ﻢ ﻛﻠﻬﻢ ﻧﺎﺟﻮﻥ ﻣﻦ ﺍﳋﻠﻮﺩ ﰲ ﺍﻟﻨﺎﺭ ﻭﻗﺪ ﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‪) :‬ﻣﺎ ﻣﻦ ﺃﻣﺔ ﺇﻻ ﻭﺑﻌﻀﻬﺎ ﰲ ﺍﻟﻨﺎﺭ ﻭﺑﻌﻀﻬﺎ ﰲ ﺍﳉﻨﺔ ﺇﻻ ﺃﻣﱵ ﻛﻠﻬﺎ ﰲ ﺍﳉﻨـﺔ(ﺍﻩ‬
‫ﺭﻭﺍﻩ ﺍﻟﻄﱪﺍﱐ ﰲ ﺍﻟﺼﻐﲑ ‪٣٨٧/١‬‬

‫‪ (٢٧‬ﰒ ﻭﻗﻔﺖ ﻋﻠﻰ ﺭﺳﺎﻟﺔ ﺍﳌﻘﺒﻠﻲ ﰲ ﺣﺪﻳﺚ ﺍﻻﻓﺘﺮﺍﻕ ﻭﺭﺳﺎﻟﺔ ﺍﻟﺸﻮﻛﺎﱐ ﰲ ﺣﺪﻳﺚ ﺍﻻﻓﺘﺮﺍﻕ ﻭﺭﺳﺎﻟﺔ ﺍﻟﺼﻨﻌﺎﱐ ﰲ‬
‫ﺣﺪﻳﺚ ﺍﻻﻓﺘﺮﺍﻕ ﰲ ﳎﻤﻮﻉ ﻭﺍﺣﺪ ﺑﻌﻨﻮﺍﻥ ‪) :‬ﺭﺳﺎﺋﻞ ﻭﺃﲝﺎﺙ ﰲ ﺣﺪﻳﺚ ﺍﻓﺘﺮﺍﻕ ﺍﻷﻣﺔ( ﲢﻘﻴﻖ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﳛﻲ ﺍﻟﺴﺮﳛﻲ‬
‫ﲨﻊ ﻓﻴﻪ ﺍﶈﻘﻖ ﻫﺬﻩ ﺍﻟﺮﺳﺎﺋﻞ ﺍﻟﺜﻼﺙ ﻭﺭﺳﺎﻟﺔ ﺭﺍﺑﻌﺔ ﰲ ﺣﺪﻳﺚ ﺍﻻﻓﺘﺮﺍﻕ ﻻﺑﻦ ﻣﻄﲑ ﺍﳊﻜﻤﻲ‪ ،‬ﻭﺍ‪‬ﻤﻮﻉ ﻣﻦ ﻣﻄﺒﻮﻋﺎﺕ‬
‫ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﻭﻭﻗﻔﺖ ﻓﻴﻬﺎ ﻋﻠﻰ ﻣﺎ ﻛﻨﺖ ﻗﺪ ﻧﻘﻠﺘﻪ ﻗﺒﻞ ﻋﻨﻬﻢ ﺑﺎﻟﻮﺍﺳﻄﺔ‬

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 ‫ﻭﺃﻗﻮﻯ ﻣﻦ ﺫﻟﻚ ﺭﻭﺍﻳﺔ ﺍﳊﺎﻛﻢ ‪ ٢١٩/١‬ﻭﺍﻟﻄﱪﺍﱐ ﰲ ﺍﻟﻜﺒﲑ ‪ ١٣/١٧‬ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﻋﻮﻑ ﻗﺎﻝ‪) :‬ﻛﻨﺎ‬
‫ﻗﻌﻮﺩﺍﹰ ﺣﻮﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﰲ ﻣﺴﺠﺪﻩ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻟﺘﺴﻠﻜﻦ ﺳﻨ‪‬ﻦ‪ ‬ﻣ‪‬ﻦ‪ ‬ﻗﺒﻠﻜﻢ ﺣـﺬﻭ‬
‫ﺍﻟﻨﻌﻞ ﺑﺎﻟﻨﻌﻞ‪ ،‬ﻭﻟﺘﺄﺧﺬﻥ ﻣﺜﻞ ﺃﺧﺬﻫﻢ ﺇﻥ ﺷﱪﺍﹰ ﻓﺸـﱪ‪ ،‬ﻭﺇﻥ ﺫﺭﺍﻋﺎﹰ ﻓﺬﺭﺍﻉ‪ ،‬ﻭﺇﻥ ﺑﺎﻋﺎﹰ ﻓﺒﺎﻉ‪ ،‬ﺣـﱴ ﻟـﻮ‬
‫ﺩﺧﻠﻮﺍ ﺟﺤﺮ ﺿﺐ ﺩﺧﻠﺘﻢ ﻓﻴﻪ‪ ،‬ﺇﻻ ﺇﻥ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﺍﻓﺘﺮﻗﺖ ﻋﻠﻰ ﻣﻮﺳﻰ ﻋﻠﻰ ﺇﺣﺪﻯ ﻭﺳـﺒﻌﲔ ﻓﺮﻗـﺔ‪،‬‬
‫ﻛﻠﻬﺎ ﺿﺎﻟﺔ ﺇﻻ ﻓﺮﻗﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﺍﻹﺳﻼﻡ ﻭﲨﺎﻋﺘﻬﻢ‪ ،‬ﻭﺇ‪‬ﺎ ﺍﻓﺘﺮﻗﺖ ﻋﻠﻰ ﻋﻴﺴﻰ ﺍﺑﻦ ﻣﺮﱘ ﻋﻠـﻰ ﺇﺣـﺪﻯ‬
‫ﻭﺳﺒﻌﲔ ﻓﺮﻗﺔ‪ ،‬ﻛﻠﻬﺎ ﺿﺎﻟﺔ ﺇﻻ ﻓﺮﻗﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﺍﻹﺳﻼﻡ ﻭﲨﺎﻋﺘﻬﻢ‪ ،‬ﰒ ﺇﻧﻜﻢ ﺗﻜﻮﻧﻮﻥ ﻋﻠﻰ ﺍﺛﻨﺘﲔ ﻭﺳﺒﻌﲔ‬
‫ﻓﺮﻗﺔ‪ ،‬ﻛﻠﻬﺎ ﺿﺎﻟﺔ ﺇﻻ ﻓﺮﻗﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﺍﻹﺳﻼﻡ ﻭﲨﺎﻋﺘﻬﻢ(ﺍﻩ‬
‫ﻗﺎﻝ ﺻﺪﻳﻖ ﺧﺎﻥ ﰲ ﻛﺘﺎﺑﻪ ﻳﻘﻈﺔ ﺃﻭﱄ ﺍﻻﻋﺘﺒﺎﺭ ﺝ‪/١‬ﺹ‪ ) : ٢٠٠‬ﻭﳌﺎ ﻛﺎﻥ ﺣﺪﻳﺚ ﺍﻻﻓﺘﺮﺍﻕ ﻣﺸـﻜﻼ‬
‫ﻛﻤﺎ ﺗﺮﻯ ﺃﺟﺎﺏ ﺑﻌﻀﻬﻢ ﺑﺄﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻷﻣﺔ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺃﻣﺔ ﺍﻟﺪﻋﻮﺓ ﻻ ﺃﻣﺔ ﺍﻹﺟﺎﺑﺔ ﻳﻌﲏ ﺍﻷﻣﺔ ﺍﻟﱵ‬
‫ﺩﻋﺎﻫﺎ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﺇﱃ ﺍﻹﳝﺎﻥ ﻭﺍﻹﻗﺮﺍﺭ ﺑﻮﺣﺪﺍﻧﻴﺘﻪ ﻫﻲ ﺍﳌﻔﺘﺮﻗﺔ ﺇﱃ ﺗﻠﻚ ﺍﻟﻔﺮﻕ‬
‫ﻭﺇﻥ ﺃﻣﺔ ﺍﻹﺟﺎﺑﺔ ﻫﻲ ﺍﻟﻔﺮﻗﺔ ﺍﻟﻨﺎﺟﻴﺔ ﻳﺮﻳﺪ ‪‬ﺎ ﻣﻦ ﺁﻣﻦ ﲟﺎ ﺟﺎﺀ ﺑﻪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺁﻟـﻪ ﻭﺳـﻠﻢ‬
‫ﻭﺣﻴﻨﺌﺬ ﻓﻼ ﺇﺷﻜﺎﻝ‪ ،‬ﻗﺎﻝ ﺍﻟﺴﻴﺪ ﺍﻟﻌﻼﻣﺔ ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺍﻷﻣﲑ ﺍﻟﻴﻤﲎ‪ :‬ﻭﻫﺬﺍ ﺟﻮﺍﺏ ﺣﺴﻦ‪ (...‬ﺍﻩ‬
‫ﻟﻜﻦ ﺍﻟﺼﻨﻌﺎﱐ ﺫﻛﺮ ﺑﻌﺪ ﺫﻟﻚ ﻭﺟﻮﻫﺎ ﰲ ﺍﺳﺘﺒﻌﺎﺩ ﻫﺬﺍ ﺍﳉﻮﺍﺏ‬

‫ﻭﻋﻠﻰ ﺍﻟﻔﺮﺽ ﺑﺄﻥ ﺍﳌﺮﺍﺩ ‪‬ﻢ ﺃﻣﺔ ﺍﻹﺟﺎﺑﺔ ‪:‬‬

‫ﻓﻤﺎ ﻫﻲ ﻃﺒﻴﻌﺔ ﺫﻟﻚ ﺍﻻﺧﺘﻼﻑ ﻫﻞ ﻫﻮ ﺍﻻﺧﺘﻼﻑ ﰲ ﺍﻟﺪﻳﻦ ﺃﻡ ﰲ ﺍﻟﺪﻧﻴﺎ؟ ﻭﻛﻞﹲ ﺣﺎﺻﻞﹲ‪ ،‬ﺃﻡ ﻫﻞ ﻫـﻮ‬
‫ﺍﻻﺧﺘﻼﻑ ﰲ ﺍﻟﻌﻘﺎﺋﺪ ﺃﻡ ﰲ ﺍﻟﻌﻤﻠﻴﺎﺕ؟ ﻭﻛﻞ ﺣﺎﺻﻞ‪ ،‬ﺃﻡ ﻫﻞ ﻫﻮ ﺍﳋﻼﻑ ﰲ ﺍﳌﻌﺼـﻴﺔ ﺃﻡ ﰲ ﺍﻟﺒﺪﻋـﺔ؟‬
‫ﻭﻛﻞ ﺣﺎﺻﻞ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﰲ ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﺹ‪ ٣٣‬ﻋﻦ ﺣـﺪﻳﺚ ﺍﻻﻓﺘـﺮﺍﻕ‪) :‬ﰒ ﻫـﺬﺍ‬
‫ﺍﻻﺧﺘﻼﻑ ﺍﻟﺬﻱ ﺃﺧﱪ ﺑﻪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﺇﻣﺎ ﰲ ﺍﻟﺪﻳﻦ ﻓﻘﻂ ﻭﺇﻣﺎ ﰲ ﺍﻟﺪﻳﻦ ﻭﺍﻟـﺪﻧﻴﺎ‬
‫ﰒ ﻗﺪ ﻳﺆﻭﻝ ﺇﱃ ﺍﻟﺪﻧﻴﺎ ﻭﻗﺪ ﻳﻜﻮﻥ ﺍﻻﺧﺘﻼﻑ ﰲ ﺍﻟﺪﻧﻴﺎ ﻓﻘﻂ(ﺍﻩ‬
‫ﺑﻞ ﺭﻭﺍﻳﺔ )ﻫﻢ ﺍﳉﻤﺎﻋﺔ( ﺗﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﺍﺧﺘﻼﻑ ﰲ ﺃﻣﻮﺭ ﺍﻟﺴﻴﺎﺳﺔ‪ ،‬ﻷﻥ ﻇﺎﻫﺮﻫﺎ ﺃﻥ ﺍﻟﻔﺮﻗﺔ ﺍﻟﻨﺎﺟﻴﺔ ﻣﻦ ﱂ‬
‫ﳜﺮﺝ ﻋﻠﻰ ﺍﻹﻣﺎﻡ ﻫﺬﺍ ﻋﻠﻰ ﺃﺣﺪ ﺍﻟﺘﻔﺎﺳﲑ ﻟﻠﺠﻤﺎﻋﺔ‪ ،‬ﻭﺍﻷﻭﱃ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﺍﳊـﺪﻳﺚ ﻣﻄﻠـﻖ ﱂﹾ ﻳﻘﻴـﺪ‬
‫ﺍﻻﺧﺘﻼﻑ ﺑﺪﻳﻦ ﺃﻭ ﺩﻧﻴﺎ‪ ..‬ﺑﻌﻘﻴﺪﺓ ﺃﻭ ﻋﻤﻞ‪ ..‬ﲟﻌﺼﻴﺔ ﺃﻭ ﺑﺪﻋﺔ‪ ،‬ﻓﺈﺑﻘﺎﺋﻪ ﻋﻠﻰ ﺇﻃﻼﻗﻪ ﺃﻭﱃ ﻣﻦ ﺗﻘﻴﻴﺪﻩ‬
‫ﺑﻼ ﺩﻟﻴﻞ‬
‫ﻭﻳﺮﻯ ﺃﺑﻮ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ ﺃﻥ ﺍﻟﻔﺮﻗﺔ ﺍﻟﻨﺎﺟﻴﺔ ﻫﻲ ﻣﻦ ﻳﺪﺧﻞ ﺍﳉﻨﺔ ﺑﻐﲑ ﺣﺴﺎﺏ ﺳﻮﺍﺀ ﻛﺎﻥ ﺍﳊﺴﺎﺏ ﻷﺟﻞ‬
‫ﺍﳌﻌﺼﻴﺔ ﺃﻭ ﻷﺟﻞ ﺍﻟﺒﺪﻋﺔ ﻓﻘﺎﻝ ﰲ ﺭﺳﺎﻟﺘﻪ ﻓﻴﺼﻞ ﺍﻟﺘﻔﺮﻗﺔ ﺿﻤﻦ ﺭﺳﺎﺋﻠﻪ ﺹ‪) :٩٦‬ﻭﺃﻣﺎ ﺣﺪﻳﺚ‪) :‬ﺍﻟﻨﺎﺟﻴﺔ‬
‫ﻣﻨﻬﺎ ﻭﺍﺣﺪﺓ( ﻓﺎﻟﺮﻭﺍﻳﺔ ﳐﺘﻠﻔﺔ ﻓﻴﻪ‪ ،‬ﻓﻘﺪ ﺭﻭﻱ‪) :‬ﺍﳍﺎﻟﻜﺔ ﻣﻨﻬﺎ ﻭﺍﺣﺪﺓ( ﻭﻟﻜﻦ ﺍﻷﺷﻬﺮ ﺗﻠﻚ ﺍﻟﺮﻭﺍﻳﺔ‪ .‬ﻭﻣﻌﲎ‬
‫ﺍﻟﻨﺎﺟﻴﺔ‪ :‬ﻫﻲ ﺍﻟﱵ ﻻ ﺗﻌﺮﺽ ﻋﻠﻰ ﺍﻟﻨﺎﺭ ﻭﻻ ﲢﺘﺎﺝ ﺇﱃ ﺍﻟﺸﻔﺎﻋﺔ‪ ،‬ﺑﻞ ﺍﻟﺬﻱ ﺗﺘﻌﻠﻖ ﺑﻪ ﺍﻟﺰﺑﺎﻧﻴﺔ ﻟﺘﺠـﺮﻩ ﺇﱃ‬

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 ‫ﺍﻟﻨﺎﺭ ﻓﻠﻴﺲ ﺑﻨﺎﺝ ﻋﻠﻰ ﺍﻹﻃﻼﻕ ﻭﺍﻥ ﺍﻧﺘﺰﻉ ﺑﺎﻟﺸﻔﺎﻋﺔ ﻣﻦ ﳐﺎﻟﺒﻬﻢ‪ ،‬ﻭﰲ ﺭﻭﺍﻳـﺔ‪) :‬ﻛﻠـﻬﺎ ﰲ ﺍﳉﻨـﺔ ﺇﻻ‬
‫ﺍﻟﺰﻧﺎﺩﻗﺔ( ﻭﻫﻲ ﻓﺮﻗﺔ‬
‫ﻭﳝﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻛﻠﻬﺎ ﺻﺤﻴﺤﺔ‪ :‬ﻓﺘﻜﻮﻥ ﺍﳍﺎﻟﻜﺔ ﻭﺍﺣﺪﺓ ﻫﻲ ﺍﻟﱵ ﲣﻠﺪ ﰲ ﺍﻟﻨﺎﺭ ﻭﻳﻜﻮﻥ ﺍﳍﺎﻟﻚ‬
‫ﻋﺒﺎﺭﺓ ﻋﻤﻦ ﻭﻗﻊ ﺍﻟﻴﺄﺱ ﻣﻦ ﺻﻼﺣﻪ ﻷﻥ ﺍﻟﻴﺎﺋﺲ ﻻ ﻳﺮﺟﻰ ﻟﻪ ﺑﻌﺪ ﺍﳍﻼﻙ ﺧﲑ‬
‫ﻭﺗﻜﻮﻥ ﺍﻟﻨﺎﺟﻴﺔ ﻭﺍﺣﺪﺓ ﻭﻫﻲ ﺍﻟﱵ ﺗﺪﺧﻞ ﺍﳉﻨﺔ ﺑﻐﲑ ﺣﺴﺎﺏ ﻭﻻ ﺷﻔﺎﻋﺔ ﻷﻥ ﻣﻦ ﻧﻮﻗﺶ ﺍﳊﺴﺎﺏ ﻓﻘﺪ‬
‫ﻋﺬﺏ ﻓﻠﻴﺲ ﺑﻨﺎﺝ ﺇﺫﻥ‪ ،‬ﻭﻣﻦ ﻋﺮﺽ ﻟﻠﺸﻔﺎﻋﺔ ﻓﻘﺪ ﻋﺮﺽ ﻟﻠﻤﺬﻟﺔ ﻓﻠﻴﺲ ﺑﻨﺎﺝ ﺃﻳﻀﺎ ﻋﻠﻰ ﺍﻹﻃﻼﻕ ﻭﻫﺬﺍﻥ‬
‫ﻃﺮﻳﻘﺎﻥ ﻭﳘﺎ ﻋﺒﺎﺭﺗﺎﻥ ﻋﻦ ﺷﺮ ﺍﳋﻠﻖ ﻭﺧﲑ ﺍﳋﻠﻖ ﻭﺑﺎﻗﻲ ﺍﻟﻔﺮﻕ ﻛﻠﻬﻢ ﺑﲔ ﻫﺎﺗﲔ ﺍﻟﻔﺮﻗﺘﲔ ( ﺍﻩ‬

‫ﻭﻋﻠﻰ ﻓﺮﺽ ﺃﻥ ﺍﳊﺪﻳﺚ ﰲ ﺍﳋﻼﻑ ﺍﻟﻌﻘﺪﻱ ﻓﻘﻂ‪:‬‬

‫ﻓﺈﻥ ﲢﺪﻳﺪ ﺍﻟﻔﺮﻗﺔ ﺍﻟﻨﺎﺟﻴﺔ ﻓﻴﻪ ﺭﻭﺍﻳﺎﺕ ﻣﺘﻌﺎﺭﺿﺔ ﰲ ﻧﻔﺲ ﺍﳊﺪﻳﺚ‪:‬‬
‫ﻓﺮﻭﺍﻳﺔ‪) :‬ﻫﻢ ﺍﳉﻤﺎﻋﺔ( ﺗﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﻔﺮﻗﺔ ﺍﻟﻨﺎﺟﻴﺔ ﻣﻦ ﻛﺎﻥ ﻣﻊ ﺍﳊﺎﻛﻢ ﻭﱂ ﳜﺮﺝ ﻋﻠﻲ ‪ ،‬ﻫـﺬﺍ ﻋﻠـﻰ‬
‫ﺗﻔﺴﲑ ﺍﳉﻤﺎﻋﺔ ﲟﻦ ﺍﺟﺘﻤﻊ ﻋﻠﻰ ﺍﻹﻣﺎﻡ ﻭﱂ ﳜﺮﺝ ﻋﻠﻴﻪ‪ ،‬ﻭﻋﻠﻰ ﺗﻔﺴﲑﻫﺎ ﺑﺄ‪‬ﺎ ﺍﻟﺴﻮﺍﺩ ﺍﻷﻋﻈﻢ ﻣﻦ ﺍﻷﻣـﺔ‬
‫ﻓﺴﻴﻌﻮﺩ ﺫﻟﻚ ﺇﱃ ﺭﻭﺍﻳﺔ ﺍﻟﺴﻮﺍﺩ ﺍﻷﻋﻈﻢ ﻭﺳﻴﺄﰐ ﺍﳊﺪﻳﺚ ﻋﻨﻬﺎ‪ ،‬ﻭﻋﻠﻰ ﺗﻔﺴﲑﻫﺎ ﺑﺄ‪‬ﺎ ﻣﻦ ﻛﺎﻥ ﻋﻠﻰ ﺍﳊﻖ‬
‫ﻭﻟﻮ ﻛﻨﺖ ﻭﺣﺪﻙ ﻓﻜﻞ ﻳﺪﻋﻲ ﺃﻧﻪ ﻋﻠﻰ ﺍﳊﻖ ﻓﻤﻦ ﺍﳌﻬﻢ ﻣﻌﺮﻓﺔ ﺿﺎﺑﻂ ﺍﳊﻖ‪ ،‬ﻗﺎﻝ ﺍﻟﺼﻨﻌﺎﱐ ﻭﻫﻮ ﻳﻌـﺪﺩ‬
‫ﺍﻹﺷﻜﺎﻻﺕ ﰲ ﺣﺪﻳﺚ ﺍﻻﻓﺘﺮﺍﻕ‪) :‬ﺍﻷﺷﻜﺎﻝ ﰲ ﺗﻌﻴﲔ ﺍﻟﻔﺮﻗﺔ ﺍﻟﻨﺎﺟﻴﺔ‪ :‬ﻭﻗﺪ ﺗﻜﻠﻢ ﺍﻟﻨﺎﺱ ﻓﻴﻬﺎ ﻭﻛﻞ ﻓﺮﻗﺔ‬
‫ﺗﺰﻋﻢ ﺃ‪‬ﺎ ﻫﻲ ﺍﻟﻔﺮﻗﺔ ﺍﻟﻨﺎﺟﻴﺔ ﰒ ﻗﺪ ﻳﻘﻴﻢ ﺑﻌﺾ ﺍﻟﻔﺮﻕ ﻋﻠﻰ ﺩﻋﻮﺍﻫﺎ ﺑﺮﻫﺎﻧﺎ ﺃﻭﻫﻦ ﻣﻦ ﺑﻴﺖ ﺍﻟﻌﻨﻜﺒﻮﺕ‪،‬‬
‫ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﺸﺘﻐﻞ ﺑﺘﻌﺪﺍﺩ ﺍﻟﻔﺮﻕ ﺍﳌﺨﺎﻟﻔﺔ ﳌﺎ ﻫﻮ ﻋﻠﻴﻪ ﻭﻳﻌﻤﺪ ﺇﱃ ﻣﺎ ﺷﺬﺕ ﺑﻪ ﻣﻦ ﺍﻷﻗﻮﺍﻝ ﻟﻴﺒﲔ ﺑـﺬﻟﻚ‬
‫ﺃ‪‬ﺎ ﻫﺎﻟﻜﺔ ﻻﻋﺘﻤﺎﺩﻫﺎ ﻋﻠﻰ ﺗﻠﻚ ﺍﻷﻗﻮﺍﻝ ﻭﺃﻧﻪ ﻧﺎﺝ ﲞﻠﻮﺻﻪ ﻋﻨﻬﺎ‪ ،‬ﻭﻟﻮ ﻓﺘﺶ ﻣﺎ ﺍﻧﻄﻮﻯ ﻋﻠﻴـﻪ ﻟﻮﺟـﺪ‬
‫ﻋﻨﺪﻩ ﻣﻦ ﺍﳌﻘﺎﻻﺕ ﻣﺎ ﻫﻮ ﺃﺷﻨﻊ ﻣﻦ ﻣﻘﺎﻻﺕ ﻣﻦ ﺧﺎﻟﻔﻪ ﻟﻜﻦ ﻋﲔ ﺍﳌﺮﺀ ﻛﻠﻴﻠﺔ ﻋـﻦ ﻋﻴـﺐ ﻧﻔﺴـﻪ‪،‬‬
‫ﻭﺑﺎﳉﻤﻠﺔ‪ :‬ﻓﻜﻞ ﻳﺪﻋﻰ ﻭﺻﻼ ﻟﻠﻴﻠﻰ * ﻭﻟﻴﻠﻰ ﻻ ﺗﻘﺮ ﳍﻢ ﺑﺬﺍﻛﺎ( ﺍﻩ ﻳﻘﻈﺔ ﺃﻭﱄ ﺍﻻﻋﺘﺒﺎﺭ ﺝ‪/١‬ﺹ‪٢٠٤‬‬
‫ﻭﻗﺒﻠﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻃﱯ ﰲ ﺍﻻﻋﺘﺼﺎﻡ ﺝ‪/٢‬ﺹ‪-٢٥٤‬ﺹ‪ ) :٢٥٥‬ﻭﺍﳉﻤﻴﻊ ﳏﻮ‪‬ﻣﻮﻥ ‪-‬ﰲ ﺯﻋﻤﻬﻢ‪ -‬ﻋﻠـﻰ‬
‫ﺍﻻﻧﺘﻈﺎﻡ ﰲ ﺳﻠﻚ ﺍﻟﻔﺮﻗﺔ ﺍﻟﻨﺎﺟﻴﺔ‪ ...‬ﻭﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻦ ﺗﻠﻚ ﺍﻟﻔﺮﻕ ﺗﺴﺘﻤﺴﻚ ﺑﺒﻌﺾ ﺍﻷﺩﻟﺔ ﻭﺗﺮﺩ ﻣـﺎ‬
‫ﺳﻮﺍﻫﺎ ﺇﻟﻴﻬﺎ‪ ،‬ﺃﻭ ‪‬ﻤﻞ ﺍﻋﺘﺒﺎﺭﻫﺎ ﺑﺎﻟﺘﺮﺟﻴﺢ ﺇﻥ ﻛﺎﻥ ﺍﳌﻮﺿﻊ ﻣﻦ ﺍﻟﻈﻨﻴﺎﺕ ﺍﻟﱵ ﻳﺴﻮﻍ ﻓﻴﻬﺎ ﺍﻟﺘـﺮﺟﻴﺢ‪ ،‬ﺃﻭ‬
‫ﺗﺪﻋﻰ ﺃﻥ ﺃﺻﻠﻬﺎ ﺍﻟﺬﻱ ﺗﺮﺟﻊ ﺇﻟﻴﻪ ﻗﻄﻌﻲ ﻭﺍﳌﻌﺎﺭﺽ ﻟﻪ ﻇﲏ ﻓﻼ ﻳﺘﻌﺎﺭﺿﺎﻥ‪ ...‬ﻭﺍﳊﺎﺻﻞ ﺃﻥ ﺗﻌﻴﲔ ﻫﺬﻩ‬
‫ﺍﻟﻔﺮﻗﺔ ﺍﻟﻨﺎﺟﻴﺔ ﰲ ﻣﺜﻞ ﺯﻣﺎﻧﻨﺎ ﺻﻌﺐ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺍﳌﻘﺒﻠﻲ ﰲ ﺍﻟﻌﻠﻢ ﺍﻟﺸﺎﻣﺦ ﺹ‪) :٣٦٣‬ﺍﻟﻠﻬﻢ ﺇﻧﺎ ﻧﱪﺃ ﺇﻟﻴﻚ ﳑﺎ ﻓﻌﻠﻪ ﺍﳌﹸﻔﺮﻗﻮﻥ‪ ،‬ﻭﻧﺴﺄﻟﻚ ﺍﻟﺴﻼﻣﺔ ﻭﺃﻥ‬
‫ﺗﻌﻈﻢ ﺍﻹﺳﻼﻡ ﻭﺃﻫﻠﻪ ﰲ ﻗﻠﻮﺑﻨﺎ ﻭﺗﺸﺒﻊ ﻗﻠﻮﺑﻨﺎ ﺑﺎﻟﺸﻔﻘﺔ ﻋﻠﻴﻬﻢ ﻭﺣﺴﻦ ﺍﻟﻈﻦ ‪‬ﻢ ﻭﺃﻥ ﳓﺐ ﳍﻢ ﻣﺎ ﳓـﺐ‬
‫ﻟﻨﻔﻮﺳﻨﺎ‪ ،‬ﻭﻧﻌﻮﺫ ﺑﻚ ﻣﻦ ﻫﺬﻩ ﺍﻟﺪﻋﺎﻭﻯ ﺍﻟﱵ ﺗﺪﻋﻴﻬﺎ ﻫﺬﻩ ﺍﻟﻔﺮﻕ‪ ،‬ﻭﻳﺼﻨﻒ ﻓﻴﻬﺎ ﺍﳌﺼﻨﻔﻮﻥ ﳛﻜﻤﻮﻥ ﻋﻠﻰ‬

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 ‫ﻋﺼﺎﺑﺔ ﺍﻹﺳﻼﻡ – ﺻﺎ‪‬ﻢ ﺍﷲ– ﺑﺎﳍﻼﻙ ﻭﻳﺴﺘﺜﻨﻮﻥ ﻧﻔﻮﺳﻬﻢ ﻭﻣﻦ ﻭﺍﻓﻘﻬﻢ ﻭﳛﻜﻤﻮﻥ ﻟﻨﻔﻮﺳﻬﻢ ﺑﺄ‪‬ﻢ‬
‫ﻫﻢ ﺍﻟﻔﺮﻗﺔ ﺍﻟﻨﺎﺟﻴﺔ ﻭﻧﺸﻜﻮ ﺇﻟﻴﻚ ﻫﺬﻩ ﺍﳌﺼﻴﺒﺔ ﺍﻟﱵ ﻋﻤﺖ ﻭﺍﻟﺪﺍﻫﻴﺔ ﺍﻟﱵ ﺍﻃﻠﺨﻤﺖ(ﺍﻩ ﻭﺍﻧﻈﺮ ﺍﳌﻘﺒﻠـﻲ‬
‫ﺣﻴﺎﺗﻪ ﻭﻓﻜﺮﻩ ﺹ‪٢٢٨‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻛﻤﺎ ﰲ ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ‪) :٣٤٦-٣٤٧ / ٣‬ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ﳜﱪ ﻋﻦ ﻫﺬﻩ ﺍﻟﻔﺮﻕ ﲝﻜﻢ‬
‫ﺍﻟﻈﻦ ﻭﺍﳍﻮﻯ ﻓﻴﺠﻌﻞ ﻃﺎﺋﻔﺘﻪ ﻭﺍﳌﻨﺘﺴﺒﺔ ﺇﱃ ﻣﺘﺒﻮﻋﻪ ﺍﳌﻮﺍﻟﻴﺔ ﻟﻪ ﻫﻢ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﻭﳚﻌـﻞ ﻣـﻦ‬
‫ﺣﺎﻟﻔﻬﺎ ﺃﻫﻞ ﺍﻟﺒﺪﻉ ﻭﻫﺬﺍ ﺿﻼﻝ ﻣﺒﲔ‪ ،‬ﻓﺈﻥ ﺃﻫﻞ ﺍﳊﻖ ﻭﺍﻟﺴﻨﺔ ﻻ ﻳﻜﻮﻥ ﻣﺘﺒﻮﻋﻬﻢ ﺇﻻ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﺍﻟﺬﻱ ﻻ ﻳﻨﻄﻖ ﻋﻦ ﺍﳍﻮﻯ ﺇﻥ ﻫﻮ ﺇﻻ ﻭﺣﻲ ﻳﻮﺣﻰ ﻓﻬﻮ ﺍﻟﺬﻱ ﳚﺐ ﺗﺼﺪﻳﻘﻪ ﰲ ﻛﻞ‬
‫ﻣﺎ ﺃﺧﱪ ﻭﻃﺎﻋﺘﻪ ﰲ ﻛﻞ ﻣﺎ ﺃﻣﺮ ﻭﻟﻴﺴﺖ ﻫﺬﻩ ﺍﳌﱰﻟﺔ ﻟﻐﲑﻩ ﻣﻦ ﺍﻷﺋﻤﺔ‬
‫ﺑﻞ ﻛﻞ ﺃﺣﺪ ﻣﻦ ﺍﻟﻨﺎﺱ ﻳﺆﺧﺬ ﻣﻦ ﻗﻮﻟﻪ ﻭﻳﺘﺮﻙ ﺇﻻ ﺭﺳﻮﻝ ﺍﷲ ﻓﻤﻦ ﺟﻌﻞ ﺷﺨﺼﺎ ﻣﻦ ﺍﻷﺷﺨﺎﺹ ﻏﲑ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﻣﻦ ﺃﺣﺒﻪ ﻭﻭﺍﻓﻘﻪ ﻛﺎﻥ ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﻭﻣﻦ ﺧﺎﻟﻔﻪ ﻛﺎﻥ ﻣﻦ ﺃﻫﻞ ﺍﻟﺒﺪﻋﺔ ﻭﺍﻟﻔﺮﻗﺔ‬
‫ﻛﻤﺎ ﻳﻮﺟﺪ ﺫﻟﻚ ﰲ ﺍﻟﻄﻮﺍﺋﻒ ﻣﻦ ﺍﺗﺒﺎﻉ ﺃﺋﻤﺔ ﰲ ﺍﻟﻜﻼﻡ ﰲ ﺍﻟﺪﻳﻦ ﻭﻏﲑ ﺫﻟﻚ ﻛﺎﻥ ﻣﻦ ﺃﻫﻞ ﺍﻟﺒـﺪﻉ‬
‫ﻭﺍﻟﻀﻼﻝ ﻭﺍﻟﺘﻔﺮﻕ(ﺍﻩ‬

‫ﻭﺭﻭﺍﻳﺔ‪) :‬ﻫﻢ ﺍﻟﺴﻮﺍﺩ ﺍﻷﻋﻈﻢ( ﺗﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﻔﺮﻗﺔ ﺍﻟﻨﺎﺟﻴﺔ ﻫﻢ ﺍﻷﻛﺜﺮﻳﺔ ﻣﻦ ﺍﻷﻣﺔ ﻭﻟﺬﺍ ﻧﻠﺤﻆ ﺣـﺮﺹ‬
‫ﻛﻞ ﻃﺎﺋﻔﺔ ﻋﻠﻰ ﺃﻥ ﺗﻀﻢ ﻋﺎﻣﺔ ﺍﻷﻣﺔ ﺇﻟﻴﻬﺎ ﻭﺗﺪﻋﻲ ﺃ‪‬ﻢ ﻣﻨﻬﺎ‪ ،‬ﻣﻊ ﺃﻥ ﻋﺎﻣﺔ ﺍﻷﻣﺔ ﻻ ﻳﻌﺮﻓﻮﻥ ﻣﻦ ﺗﻔﺎﺻﻴﻞ‬
‫ﻋﻘﺎﺋﺪﻫﻢ ﺷﻴﺌﺎ ﺑﻞ ﻋﺎﻣﺔ ﺍﻷﻣﺔ ﻋﻠﻰ ﺍﻻﻋﺘﻘﺎﺩ ﺍ‪‬ﻤﻞ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻋﻠﻴﻪ ﻓﺈﻥ ﺇﺩﺧﺎﻝ ﺍﻟﻌﺎﻣﺔ‬
‫ﰲ ﺗﻔﺎﺻﻴﻞ ﺍﻟﻌﻘﺎﺋﺪ ﻗﺪ ﻳﻜﻮﻥ ﺳﺒﺒﺎ ﰲ ﺗﺸﻜﻴﻜﻬﻢ ﰲ ﻛﺜﲑ ﻣﻨﻬﺎ ﺃﻭ ﻓﻬﻤﻬﻢ ﳍﺎ ﻋﻠﻰ ﻏﲑ ﻭﺟﻬﻬﺎ‪ ،‬ﻭﻋﻠﻴﻪ‬
‫ﻓﻴﺠﺐ ﲡﻨﻴﺐ ﺍﻟﻌﺎﻣﺔ ﺍﻟﺪﺧﻮﻝ ﰲ ﺗﻔﺎﺻﻴﻞ ﺍﻟﻌﻘﺎﺋﺪ ﻭ‪‬ﻴﻬﻢ ﻋﻦ ﺫﻟﻚ ﻭ‪‬ﻲ ﻣﻦ ﻳﺪﺧﻞ ﻣﻌﻬﻢ ﰲ ﺫﻟﻚ‪ ،‬ﻗﺎﻝ‬
‫ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻛﻤﺎ ﰲ ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ‪) :٢٣٧/١٢‬ﻭﺍﻟﻮﺍﺟﺐ ﺃﻣﺮ ﺍﻟﻌﺎﻣﺔ ﺑﺎﳉﻤﻞ ﺍﻟﺜﺎﺑﺘﺔ ﺑﺎﻟﻨﺺ ﻭﺍﻹﲨﺎﻉ‬
‫ﻭﻣﻨﻌﻬﻢ ﻣﻦ ﺍﳋﻮﺽ ﰲ ﺍﻟﺘﻔﺼﻴﻞ ﺍﻟﺬﻱ ﻳﻮﻗﻊ ﺑﻴﻨﻬﻢ ﺍﻟﻔﺮﻗﺔ ﻭﺍﻻﺧﺘﻼﻑ ﻓﺎﻥ ﺍﻟﻔﺮﻗﺔ ﻭﺍﻻﺧﺘﻼﻑ ﻣـﻦ‬
‫ﺃﻋﻈﻢ ﻣﺎ ‪‬ﻰ ﺍﷲ ﻋﻨﻪ ﻭﺭﺳﻮﻟﻪ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺍﳌﻘﺒﻠﻲ ﰲ ﺭﺳﺎﻟﺘﻪ ﰲ ﺣﺪﻳﺚ ﺍﻻﻓﺘﺮﻕ ﺹ‪ ٧٣‬ﻣﻦ ﺍ‪‬ﻤﻮﻉ ﺍﻟﺴﺎﺑﻖ‪) :‬ﲨﻬﻮﺭ ﺍﻟﻨﺎﺱ ﻣﻦ ﺍﻟﻌﺎﻣﺔ‬
‫)ﺍﻟﻨﺴﺎﺀ ﻭﺍﻟﻌﺒﻴﺪ ﻭﺍﳌﺸﺘﻐﻠﲔ ﺑﺎﻟﺼﻨﺎﻋﺎﺕ(‪ ..‬ﻻ ﻣﺬﻫﺐ ﳍﻢ ﰲ ﺍﻟﺘﺤﻘﻴﻖ ﻏﲑ ﺍﻹﺳﻼﻡ‪ ،‬ﻏﲑ ﺃ‪‬ﻢ ﳌﺎ‬
‫ﺍﺭﺗﻜﺰ ﰲ ﺍﻟﻌﻘﻮﻝ ﻭﻋﻠﻢ ﻣﻦ ﺍﻟﺪﻳﻦ ﻭﺟﻮﺏ ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﺍﻟﻌﻠﻤﺎﺀ ﺭﺟﻊ ﻛﻞﹲ ﺇﱃ ﻋﻠﻤﺎﺀ ﺟﻬﺘﻪ ﻓﻴﻤﺎ‬
‫ﻋﺮﺿﺖ ﺣﺎﺟﺘﻪ ﺇﻟﻴﻪ ﻣﻦ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﻭﻓﺮﻭﻋﻪ ﻟﻈﻨﻪ ﺃﻥ ﻫﺬﺍ ﻣﺮﺍﺩ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻣﻨﻪ‪ ،‬ﻭﻟﻮ ﻋﻠﻢ ﳐﺎﻟﻔﺘﻪ‬
‫ﻓﻔﺮ ﻣﻨﻪ ﺃﺷﺪ ﺍﻟﻔﺮﺍﺭ‪ ،‬ﻏﲑ ﺃﻧﻪ ﳌﺎ ﺗﻜﺜﺮ ﻣﻦ ﺃﻫﻞ ﻛﻞ ﻣﺬﻫﺐ ﻣﻦ ﻣﺪﺡ ﻣﺘﻔﻘﻬﺘﻬﻢ ﳌﺬﻫﺒﻬﻢ ﻭﺫﻡ ﻏﲑﻩ ﺭﲟﺎ‬
‫ﺍﺭﺗﻜﺰ ﺫﻟﻚ ﰲ ﺫﻫﻦ ﺍﻟﻌﺎﻣﺔ ﻣﻦ ﺩﻭﻥ ﺗﺄﻣﻞ(ﺍﻧﺘﻬﻰ‬

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 ‫ﻭﺭﻭﺍﻳﺔ‪) :‬ﻫﻢ ﻣﻦ ﱂ ﻳﻜﻔﺮ ﺃﺣﺪﺍ ﻣﻦ ﺃﻫﻞ ﺍﻟﺘﻮﺣﻴﺪ ﺑﺬﻧﺐ!!!( ﻗﺪ ﺗﻜﻮﻥ ﻣﻦ ﻭﺿﻊ ﺍﳌﺮﺟﺌﺔ‪ ،‬ﻟﻜﻦ ﻋﻠـﻰ‬
‫ﻓﺮﺽ ﺻﺤﺘﻬﺎ ﻓﻬﻲ ﺗﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﻔﺮﻗﺔ ﺍﻟﻨﺎﺟﻴﺔ ﺑﻌﻴﺪﺓ ﻋﻦ ﺗﻜﻔﲑ ﺍﳌﺴﻠﻤﲔ‬

‫ﻭﺭﻭﺍﻳﺔ‪) :‬ﻫﻢ ﻣﻦ ﻛﺎﻥ ﻋﻠﻰ ﻣﺎ ﺃﻧﺎ ﻋﻠﻴﻪ ﺍﻵﻥ ﻭﺃﺻﺤﺎﰊ( ﺗﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﻔﺮﻗﺔ ﺍﻟﻨﺎﺟﻴﺔ ﻣﻦ ﻛﺎﻥ ﻋﻠﻰ ﻣـﺎ‬
‫ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻭﺃﺻﺤﺎﺑﻪ ﻭﻫﺬﺍ ﻋﺎﻡ ﻟﻴﺲ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﻓﻘﻂ‪ ،‬ﺑﻞ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﻭﰲ‬
‫ﺍﻷﺧﻼﻕ ﻭﺍﻟﺴﻠﻮﻙ ﻭﻏﲑ ﺫﻟﻚ‪ ،‬ﻓﻠﻤﺎﺫﺍ ﺣﺼﺮ ﺍﻷﻣﺮ ﰲ ﺍﻟﻌﻘﻴﺪﺓ؟!‬
‫ﻭﻫﻨﺎ ﻳﺄﰐ ﺇﺷﻜﺎﻝ ﺁﺧﺮ ﻭﻫﻮ ‪:‬‬
‫ﺍﻟﻔﺼﻞ ‪-‬ﻋﻨﺪ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﻟﻔﺮﻗﺔ ﺍﻟﻨﺎﺟﻴﺔ‪ -‬ﺑﲔ ﺍﻟﻌﻘﻴﺪﺓ ﻣﻦ ﺟﻬﺔ ﻭﺍﻷﺧﻼﻕ ﻭﺍﻟﺴﻠﻮﻙ ﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ‬
‫ﻭﻫﻮ ﺇﺷﻜﺎﻝ ﻛﺒﲑ ﻭﻗﻊ ﻓﻴﻪ ﺍﻟﻜﺜﲑﻭﻥ ﻭﺗﺴﺒﺐ ﰲ ﺍﻟﻔﺮﻗﺔ ﻭﺍﻟﱰﺍﻉ ﻭﺍﻟﺘﺴﺎﻫﻞ ﰲ ﺍﻵﺛﺎﻡ‪ ،‬ﻓﺘﺠﺪ ﻣﻦ ﻳـﺪﻋﻲ‬
‫ﺑﺄﻧﻪ ﻣﻦ ﺍﻟﻔﺮﻗﺔ ﺍﻟﻨﺎﺟﻴﺔ ‪-‬ﻷﻧﻪ ﻋﻠﻰ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺼﺤﻴﺤﺔ ﰲ ﻧﻈﺮﻩ‪ -‬ﻳﻬﻤﻞ ﻋﻼﻗﺘﻪ ﺑﺮﺑﻪ ﻭﺗﺰﻛﻴﺘﻪ ﻟﻨﻔﺴﻪ ﲝﺠﺔ‬
‫ﺃﻧﻪ ﻋﻠﻰ ﺍﻟﺴﻨﺔ ﻭﺃﻥ ﺍﳌﻌﺼﻴﺔ ﺃﻫﻮﻥ ﻣﻦ ﺍﻟﺒﺪﻋﺔ‪ ،‬ﻛﻤﺎ ﲡﺪﻩ ﻳﻬﻤﻞ ﺍﻷﺧﻼﻕ ﺍﻟﻔﺎﺿـﻠﺔ ﰲ ﺍﻟﺘﻌﺎﻣـﻞ ﻣـﻊ‬
‫ﺍﻵﺧﺮﻳﻦ ﺑﻨﻔﺲ ﺍﳊﺠﺔ ﻭﻫﺬﻩ ﻣﺼﻴﺒﺔ ﻭﺃﻱ ﻣﺼﻴﺒﺔ‬
‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﻟﻐﺰﺍﱄ ﰲ ﻛﺘﺎﺑﻪ ﺩﺳﺘﻮﺭ ﺍﻟﻮﺣﺪﺓ ﺍﻟﺜﻘﺎﻓﻴﺔ ﺹ‪...) :١٣٤‬ﺗ‪‬ﺼﻮﺭ‪ !‬ﺃﻥ ﺇﻧﺴﺎﻧﺎ ﻣﺎ ﻳـﺪﺭﺱ‬
‫ﰲ ﻛﺘﺐ ﺍﻟﻌﻘﺎﺋﺪ ﺃﻥ ﺍﳊﺮﺍﻡ ﺭﺯﻕ ﻭﺃﻥ ﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ ﳐﻠﻮﻗﺘﺎﻥ ﺍﻵﻥ‪ ،‬ﻓﻴﻈﻦ ﺫﻟﻚ ﻣﻦ ﻋﻨﺎﺻﺮ ﺍﻹﳝﺎﻥ ﻭﻣﺒﺎﱐ‬
‫ﺍﻟﻌﻘﻴﺪﺓ ﻓﻴﻄﻮﻱ ﻓﺆﺍﺩﻩ ﻋﻠﻰ ﻫﺬﻩ ﺍﳊﻘﺎﺋﻖ ﻭﳛﺴﺐ ﺑﺬﻟﻚ ﺃﻧﻪ ﺍﺳﺘﻜﻤﻞ ﺩﻳﻨﻪ‪ ،‬ﰒ ﻳﻔﺮﻁ ﰲ ﻛـﺜﲑ ﻣـﻦ‬
‫ﺍﻟﺼﺎﳊﺎﺕ ﻭﻳﺴﺘﻬﲔ ﺑﻜﺜﲑ ﻣﻦ ﺍﻟﻔﻀﺎﺋﻞ ﻷ‪‬ﺎ ﰲ ﺍﻟﻮﺯﻥ ﺩﻭﻥ ﻣﺎ ﺍﻋﺘﻘﺪﻩ ﻭﻷﻥ ﺇﳘﺎﳍﺎ ﻻ ﻳﻀﺮﻩ ﺿﺮﺭﺍ‬
‫ﺑﺎﻟﻐﺎ ﺑﻌﺪﻣﺎ ﲨﻊ ﻣﻌﺎﻗﺪ ﺍﻹﳝﺎﻥ ﻣﻦ ﻫﺬﻩ ﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﻄﻔﻴﻠﻴﺔ!!! ﻭﺃﺿﺮﺍ‪‬ﺎ(ﺍﻩ‬

‫ﻭﻋﻠﻰ ﺍﻟﺘﺴﻠﻴﻢ ﺑﺄﻥ ﺍﳌﺮﺍﺩ ﺑـ)ﻣﺎ ﺃﻧﺎ ﻋﻠﻴﻪ ﺍﻵﻥ ﻭﺃﺻﺤﺎﰊ( ﺍﻟﻌﻘﻴﺪﺓ ﻓﻘﻂ‪:‬‬
‫ﻓﻜﻞ ﻃﺎﺋﻔﺔ ﺗﺪﻋﻲ ﺃﻥ ﻣﺎ ﻫﻲ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﻌﻘﻴﺪﺓ ﻫﻲ ﻋﻘﻴﺪﺓ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻭﺃﺻـﺤﺎﺑﻪ‪،‬‬
‫ﻗﺎﻝ ﺍﻟﺸﻮﻛﺎﱐ‪) :‬ﻗﺪ ﺗﻌﺎﻭﺭﺕ ﻫﺬﻩ ﺍﻟﻔﺮﻗﺔ ﺍﳌﻌﻨﻴﺔ ﺍﻟﺪﻋﺎﻭﻱ ﻭﺗﻨﺎﻭﺑﺘﻬﺎ ﺍﻷﻣﺎﱐ‪ ،‬ﻓﻜﻞ ﻃﺎﺋﻔﺔ ﻣﻦ ﻃﻮﺍﺋـﻒ‬
‫ﺍﻷﻣﺔ ﺗﺪﻋﻰ ﻟﻨﻔﺴﻬﺎ ﺃ‪‬ﺎ ﺍﳉﻤﺎﻋﺔ ﻭﺃ‪‬ﺎ ﺍﻟﻈﺎﻓﺮﺓ ﲟﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻭﺃ‪‬ﻢ‬
‫ﺍﻟﺬﻳﻦ ﻻ ﻳﺰﺍﻟﻮﻥ ﻋﻠﻰ ﺍﳊﻖ ﻇﺎﻫﺮﻳﻦ(ﺍﻩ ﻳﻘﻈﺔ ﺃﻭﱄ ﺍﻻﻋﺘﺒﺎﺭ ﺝ‪/١‬ﺹ‪٢٠٨‬‬
‫ﻭﻗﺎﻝ ﺍﳌﻘﺒﻠﻲ ﰲ ﺍﻟﻌﻠﻢ ﺍﻟﺸﺎﻣﺦ ﺹ‪) :٥١٣‬ﰒ ﺇﻥ ﺍﻟﻨﺎﺱ ﺻﻨﻔﻮﺍ ﰲ ﻫﺬﺍ ﺍﳌﻄﻠﺐ ﻭﺃﺧﺬﻭﺍ ﰲ ﺗﻌﺪﺍﺩ ﺍﻟﻔﺮﻕ‬
‫ﻟﻴﺒﻠﻐﻮﺍ ‪‬ﺎ ﺛﻼﺙ ﻭﺳﺒﻌﲔ ﰒ ﳛﻜﻢ ﻛﻞ ﻣﻨﻬﻢ ﻟﻨﻔﺴﻪ ﻭﻣﻦ ﻭﺍﻓﻘﻪ ﺑﺄﻧﻪ ﻣﻦ ﺍﻟﻔﺮﻗﺔ ﺍﻟﻨﺎﺟﻴﺔ‪ ،‬ﻭﺇﳕﺎ ﻳﺼﻨﻌﻮﻥ‬
‫ﺫﻟﻚ ﻻﺩﻋﺎﺀ ﻛﻞ ﻣﻨﻬﻢ ﺃﻧﻪ ﻋﻠﻰ ﻣﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻭﺃﺻﺤﺎﺑﻪ‪(...‬ﺍﻩ‬

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 ‫ﻭﻗﺪ ﻋﺎﺏ ﺍﳌﻘﺒﻠﻲ ‪-‬ﰲ ﺭﺳﺎﻟﺘﻪ ﺍﳌﻔﺮﺩﺓ ﰲ ﺍﻓﺘﺮﺍﻕ ﺍﻷﻣﺔ‪ -‬ﻋﻠﻰ ﺍﳌﺼﻨﻔﲔ ﰲ ﺍﻟﻔﺮﻕ ﺍﻹﺳﻼﻣﻴﺔ ﺣﻜﻤ‪‬ﻬـﻢ‬
‫ﻷﻧﻔﺴﻬﻢ ﺑﺄ‪‬ﻢ ﻫﻢ ﺍﻟﻔﺮﻗﺔ ﺍﻟﻨﺎﺟﻴﺔ ﻭﺍﺩﻋﺎﺀ ﻛﻞ ﻣﻨﻬﻢ ﺃ‪‬ﻢ ﻋﻠﻰ ﻣﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﻨﱯ ﺻـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ‬
‫ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻭﺃﺻﺤﺎﺑﻪ‪ ،‬ﻭﺗﺴﻤﻴﺔ ﻛﻞ ﻣﻨﻬﻢ ﻧﻔﺴﻪ ﺑﺄﲰﺎﺀ ﺍﳌﺪﺡ ﻭﳐﺎﻟﻔﻪ ﺑﺄﲰﺎﺀ ﺍﻟﺬﻡ‬
‫ﻭﺟﺰﻡ ﺍﳌﻘﺒﻠﻲ ﺑﺄﻥ ﺗﻌﻴﲔ ﺍﻟﻔﺮﻕ ﻭﺗﻌﺪﺍﺩﻫﺎ ﻭﺃ‪‬ﺎ ﺍﳌﺮﺍﺩﺓ ﺑﺎﳊﺪﻳﺚ ﻻ ﺳﺒﻴﻞ ﺇﻟﻴﻪ ﺍﻟﺒﺘﺔ ﺑﻞ ﻫﻮ ﺭﺟﻢ ﺑﺎﻟﻐﻴـﺐ‬
‫ﻭﻫﺠﻮﻡ ﻋﻠﻰ ﻣﺎ ﻻ ﺩﻟﻴﻞ ﻋﻠﻴﻪ‪ ،‬ﻭﺭﻓﺾ ﺍﳊﻜﻢ ﻋﻠﻰ ﻓﺮﻗﺔ ﺇﺳﻼﻣﻴﺔ ﻣﻌﻴﻨﺔ ﺑﺎﳍﻼﻙ ﻭﺍﲣﺎﺫﻫﺎ ﻋﺪﻭﺍ ﻭﻗـﺎﻝ‪:‬‬
‫)ﻣﻦ ﺗﺄﻣﻞ ﻭﺧﱪ ﺃﺣﻮﺍﻝ ﺍﻟﻔﺮﻕ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺭﺃﻯ ﻋﻨﺎﻳﺘﻬﻢ ﰲ ﺃﻣﺮ ﺍﻟﺪﻳﻦ ﻗﻮﻻ ﻭﻋﻤﻼ ﻭﻭﺍﺯﻥ ﺫﻟـﻚ ﲟـﺎ‬
‫ﺍﺑﺘﺪﻋﻮﻩ ﻣﻦ ﺍﳌﺬﺍﻫﺐ ﻣﻨﻌﻪ ﻋﻘﻠﻪ ﻭﺩﻳﻨﻪ ﻭﺣﻴﺎﺅﻩ ﻣﻦ ﺍﻷﺳﻼﻡ ﺃﻥ ﳛﻜﻢ ﻋﻠﻰ ﻓﺮﻗﺔ ﺑﺮﻣﺘـﻬﺎ ﺑـﺎﳍﻼﻙ‬
‫ﻭﻳﺘﺨﺬﻫﺎ ﻋﺪﻭﺍ ﻓﻬﺬﺍ ﺇﺫﺍ ﱂ ﻳﻜﻦ ﻣﻦ ﺍﳊﺮﺍﻡ ﺍﻟﺒﲔ ﻓﻠﻴﺲ ﻣﻦ ﺍﳊﻼﻝ ﺍﻟﺒﲔ(ﺍﻩ‬
‫ﻛﻤﺎ ﺭﻓﺾ ﺍﳊﻜﻢ ﻋﻠﻰ ﻓﺮﻗﺔ ﺇﺳﻼﻣﻴﺔ ﻣﻌﻴﻨﺔ ﺑﺄ‪‬ﺎ ﺍﻟﻔﺮﻗﺔ ﺍﻟﻨﺎﺟﻴﺔ ﻭﻗﺎﻝ ﻋﻦ ﺍﻟﻔﺮﻗﺔ ﺍﻟﻨﺎﺟﻴﺔ‪) :‬ﻫﻲ ﻣﻦ ﺑﻘﻲ‬
‫ﻋﻠﻰ ﻣﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻭﺃﺻﺤﺎﺑﻪ ﰲ ﺍﻻﻋﺘﺰﺍﺀ ﺇﱃ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ﻭﺍﻟﺮﺟـﻮﻉ‬
‫ﺇﱃ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﺍﻟﺮﺿﺎ ﺑﺎﷲ ﺭﺑﺎ ﻭﺑﺎﻹﺳﻼﻡ ﺩﻳﻨﺎ ﻭﲟﺤﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟـﻪ ﻭﺳـﻠﻢ ﻧﺒﻴـﺎ‬
‫ﻭﺑﺎﳌﺆﻣﻨﲔ ﺇﺧﻮﺍﻧﺎ‪ ،‬ﻭﳏﺎﺫﺭﺓ ﺍﻟﻔﹸﺮﻗﺔ ﺣﱴ ﻛﺎﻧﻮﺍ ﻻ ﻳﻌﺪﻟﻮﻥ ﺑﺎﻻﺋﺘﻼﻑ ﻭﻻ ﻳﺆﺛﺮﻭﻥ ﻋﻠﻴﻪ ﺷﻴﺌﺎ ﻣﻦ ﻣﻌﺎﱂ‬
‫ﺍﻟﺪﻳﻦ(ﺍﻩ ﻭﺍﻧﻈﺮ ﺍﳌﻠﻴﻜﻲ ) ﺍﳌﻘﺒﻠﻲ ﺣﻴﺎﺗﻪ ﻭﻓﻜﺮﻩ ( ﺹ ‪٢٣٧‬‬

‫ﻭﻋﻨﺪ ﺍﻟﻨﻈﺮ ﺍﳌﻨﺼﻒ ﻓﺈﻥ ﺍﻟﺘﻔﺎﺻﻴﻞ ﺍﻟﱵ ﻳﺬﻛﺮﻫﺎ ﺃﻫﻞ ﻛﻞ ﻣﺬﻫﺐ ﻋﻘﺪﻱ ﱂ ﺗﻜﻦ ﻣﻮﺟﻮﺩﺓ ﰲ ﺯﻣـﻦ‬
‫ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ‪ ،‬ﺑﻞ ﻛﺎﻥ ﺍﳌﻮﺟﻮﺩ ﻫﻮ ﺍﻻﻋﺘﻘﺎﺩ ﺍ‪‬ﻤﻞ‪ ،‬ﺑﻞ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳋﻮﺽ ﰲ‬
‫ﺗﻔﺎﺻﻴﻞ ﺍﻟﻌﻘﺎﺋﺪ‬

‫اﻟﻔﺮع اﻟﺜﺎﻟﺚ ‪ :‬إﺷﻜﺎل ﻓﮭﻢ اﻟﺴﻠﻒ‬

‫ﻭﻫﺬﺍ ﻳﺴﻮﻗﻨﺎ ﺇﱃ ﺇﺷﻜﺎﻝ ﺁﺧﺮ ‪-‬ﻣﻮﺟﻮﺩ ﻋﻨﺪ ﺑﻌﺾ ﺍﳌﺬﺍﻫﺐ ﺍﻹﺳﻼﻣﻴﺔ‪ -‬ﻭﻫﻮ ﺇﺷﻜﺎﻝ ﻓﻬﻢ ﺍﻟﺴـﻠﻒ‬
‫ﺍﻟﺼﺎﱀ ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻬﻢ ﻓﻜﺜﲑﺍ ﻣﺎ ﻧﺴﻤﻊ‪) :‬ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻋﻠﻰ ﻓﻬﻢ ﺳﻠﻒ ﺍﻷﻣﺔ( ﻭﺇﺫﺍ ﺃﻣﻌﻨﺎ ﺍﻟﻨﻈﺮ‬
‫ﰲ ﻫﺬﻩ ﺍﳌﻘﻮﻟﺔ ﳒﺪ ﻓﻴﻬﺎ ﺑﻌﺾ ﺍﻹﺷﻜﺎﻻﺕ ﻭﻣﻨﻬﺎ‪:‬‬
‫ﺍﻹﺷﻜﺎﻝ ﺍﻷﻭﻝ‪ :‬ﰲ ﲢﺪﻳﺪ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ‪ ،‬ﻓﻔﻲ ﺫﻟﻚ ﺃﻗﻮﺍﻝ ﻛﺜﲑﺓ ﻓﺒﻌﻀﻬﻢ ﻗﺼﺮ ﺍﻟﺴـﻠﻒ ﻋﻠـﻰ‬
‫ﺍﻟﺼﺤﺎﺑﺔ ﻛﻤﺎ ﰲ ﻛﻔﺎﻳﺔ ﺍﻟﻄﺎﻟﺐ ‪ ،١٢٢/١‬ﻭﺑﻌﻀﻬﻢ ﺃﺿﺎﻑ ﺇﻟﻴﻬﻢ ﺍﻟﺘﺎﺑﻌﲔ ﻛﻤﺎ ﰲ ﺇﳉﺎﻡ ﺍﻟﻌﻮﺍﻡ ﺹ‪،٥١‬‬
‫ﻭﺑﻌﻀﻬﻢ ﺟﻌﻠﻬﻢ ﺍﻟﻘﺮﻭﻥ ﺍﻟﺜﻼﺛﺔ ﺍﳌﻔﻀﻠﺔ ﻛﻤﺎ ﰲ ﺣﺎﺷﻴﺔ ﺍﻟﺒﺎﺟﻮﺭﻱ ﻋﻠﻰ ﺍﳉﻮﻫﺮﺓ ﺹ‪ ،٢٠٢‬ﻭﻋﻠﻰ ﻛﻞ‬
‫ﺣﺎﻝ ﻓﻜﻞ ﻃﺎﺋﻔﺔ ﺗﺪﻋﻲ ﺃﻥ ﳍﺎ ﺳﻠﻔﺎ ﻣﻦ ﺗﻠﻚ ﺍﻟﻘﺮﻭﻥ ﺍﻟﻔﺎﺿﻠﺔ‪ ،‬ﺑﻞ ﻛﻞ ﻃﺎﺋﻔﺔ ﺗﺪﻋﻲ ﺃﻥ ﻣﺎ ﻫﻲ ﻋﻠﻴﻪ ﻫﻮ‬
‫ﻣﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﻨﱯ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ‪ -‬ﻭﺃﺻﺤﺎﺑﻪ‬

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 ‫ﺍﻹﺷﻜﺎﻝ ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ ‪-‬ﺑﻌﺪ ﲢﺪﻳﺪﻫﻢ– ﺇﻣﺎ ﺃﻥ ﳚﻤﻌﻮﺍ ﻭﺇﻣﺎ ﺃﻥ ﳜﺘﻠﻔﻮﺍ‪ ،‬ﻓﺈﻥ ﺃﲨﻌـﻮﺍ‬
‫ﻓﺈﲨﺎﻋﻬﻢ ﺣﺠﺔ ﻗﺎﻃﻌﺔ ﻭﺇﻥ ﺍﺧﺘﻠﻔﻮﺍ ﻓﺎﺧﺘﻼﻓﻬﻢ ﺭﲪﺔ ﻭﺍﺳﻌﺔ ﻭﻟﻴﺲ ﺑﻌﻀﻬﻢ ﲝﺠﺔ ﻋﻠﻰ ﺑﻌﺾ‪ ،‬ﻓﺈﻥ ﻗﻴﻞ‪:‬‬
‫ﺍﳌﺮﺍﺩ ﺑﻘﻮﻟﻨﺎ ﻓﻬﻢ ﺍﻟﺴﻠﻒ ﻫﻮ ﺇﲨﺎﻋﻬﻢ ﰲ ﺍﻟﻔﻬﻢ ﻻ ﺍﺧﺘﻼﻓﻬﻢ‪ ،‬ﻗﻴﻞ‪ :‬ﻫﺬﺍ ﺍﻷﻣﺮ ﻳﺴﺘﻮﻱ ﻓﻴﻪ ﺍﻟﺴﻠﻒ ﻭﻏﲑ‬
‫ﺍﻟﺴﻠﻒ ﻓﺈﻥ ﺍﻹﲨﺎﻉ ﻣﻦ ﺃﻫﻞ ﺣﺠﺔ ﰲ ﻛﻞ ﻋﺼﺮ‪ ،‬ﻭﺍﻻﺧﺘﻼﻑ ﻣﻦ ﺃﻫﻠﻪ ﺳﻌﺔ ﰲ ﻛﻞ ﻋﺼﺮ‪ ،‬ﻓﻤﺎ ﻓﺎﺋﺪﺓ‬
‫ﻗﻮﻟﻨﺎ ﻋﻠﻰ ﻓﻬﻢ ﺍﻟﺴﻠﻒ ﺇﺫﻥ؟!‬
‫ﺍﻹﺷﻜﺎﻝ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻥ ﺍﻻﺧﺘﻼﻑ ﰲ ﺍﻟﻌﻘﺎﺋﺪ ﺣﺎﺻﻞ ﰲ ﺗﻠﻚ ﺍﻟﻘﺮﻭﻥ ﻓﺎﳋﻮﺍﺭﺝ ﻭﺍ‪‬ﺴـﻤﺔ ﻭﺍﳌﺮﺟﺌـﺔ‬
‫ﻭﺍﳌﻌﺘﺰﻟﺔ ﻭﺍﻟﻨﻮﺍﺻﺐ‪...‬ﺇﱁ ﻇﻬﺮ ﺃﻛﺜﺮﻫﻢ ﰲ ﺗﻠﻚ ﺍﻟﻘﺮﻭﻥ ﺑﻞ ﰲ ﺍﻟﻘﺮﻥ ﺍﻷﻭﻝ ﻣﻨﻬﺎ )ﺯﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ(‪ ،‬ﻓﺈﻥ‬
‫ﻗﻴﻞ‪ :‬ﺍﳌﺮﺍﺩ ﻫﻮ ﻓﻬﻢ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻣﻦ ﺍﻟﺴﻠﻒ ﻻ ﺃﻫﻞ ﺍﻟﺒﺪﻋﺔ‪ ،‬ﻓﻴﻘﺎﻝ‪ :‬ﻛﻞ ﻃﺎﺋﻔﺔ ﺗﺪﻋﻲ ﺃ‪‬ﺎ ﻋﻠﻰ ﺍﻟﺴﻨﺔ ﻭﺃﻥ‬
‫ﻏﲑﻫﺎ ﻋﻠﻰ ﺍﻟﺒﺪﻋﺔ‪ ،‬ﻛﻤﺎ ﺃﻧﻪ ﻗﺪ ﺗﻘﺪﻡ ﻣﻌﻨﺎ ﺍﻟﻜﻼﻡ ﻋﻦ ﺧﻼﻑ ﺍﳌﺒﺘﺪﻉ ﻭﻫﻞ ﳜﺮﻕ ﺍﻹﲨﺎﻉ؟ ﻭﺍﺧﺘﻼﻑ‬
‫ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺃﻧﻔﺴﻬﻢ ﰲ ﺫﻟﻚ ﻋﻨﺪ ﺍﻟﻜﻼﻡ ﻋﻦ ﺍﳋﻼﻑ ﺍﳌﻌﺘﱪ ﻭﺍﳋﻼﻑ ﻏﲑ ﺍﳌﻌﺘﱪ ﻓﺮﺍﺟﻌﻪ‬

‫اﻟﻔﺮع اﻟﺮاﺑﻊ‪ :‬ﻣﻦ ھﻲ اﻟﻔﺮﻗﺔ اﻟﻨﺎﺟﯿﺔ؟‬

‫ﻟﻘﺪ ﻧﺺ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻋﻠﻰ ﺃﻥ ﺍﻟﻨﺠﺎﺓ ﺇﳕﺎ ﻫﻲ ﻟﻠﻤﺘﻘﲔ ﺩﻭﻥ ﻏﲑﻫﻢ‪ ،‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪) :‬ﰒ ﻧﻨﺠﻲ ﺍﻟـﺬﻳﻦ‬
‫ﺍﺗﻘﻮﺍ ﻭﻧﺬﺭ ﺍﻟﻈﺎﳌﲔ ﻓﻴﻬﺎ ﺟﺜﻴﺎ( ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪) :‬ﺗﻠﻚ ﺍﳉﻨﺔ ﺍﻟﱵ ﻧﻮﺭﺙ ﻣﻦ ﻋﺒﺎﺩﻧﺎ ﻣﻦ ﻛﺎﻥ ﺗﻘﻴﺎ( ﻭﻗـﺎﻝ‬
‫ﺗﻌﺎﱃ‪...) :‬ﻻ ﺧﻮﻑ ﻋﻠﻴﻬﻢ ﻭﻻ ﻫﻢ ﳛﺰﻧﻮﻥ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻭﻛﺎﻧﻮﺍ ﻳﺘﻘﻮﻥ(‪ ،‬ﻓﻤﻨﺎﻁ ﺍﻟﻨﺠـﺎﺓ ﺇﺫﻥ ﻫـﻮ‬
‫ﺗﻘﻮﻯ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﻏﲑ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻛﻤﺎ ﰲ ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ‪) :١٦٦/٢٠‬ﻭﺃﻫﻞ ﺍﻟﺴـﻨﺔ ﺟﺰﻣـﻮﺍ‬
‫ﺑﺎﻟﻨﺠﺎﺓ ﻟﻜﻞ ﻣﻦ ﺍﺗﻘﻰ ﺍﷲ ﺗﻌﺎﱃ ﻛﻤﺎ ﻧﻄﻖ ﺑﻪ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺇﳕﺎ ﺗﻮﻗﻔﻮﺍ ﰲ ﺷﺨﺺ ﻣﻌـﲔ ﻟﻌـﺪﻡ ﺍﻟﻌﻠـﻢ‬
‫ﺑﺪﺧﻮﻟﻪ ﰲ ﺍﳌﺘﻘﲔ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺍﻟﺼﻨﻌﺎﱐ ﻋﻦ ﺍﻟﻔﺮﻗﺔ ﺍﻟﻨﺎﺟﻴﺔ‪) :‬ﻫﻢ ﻣﺘﺒﻌﻮ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﺍﺗﺒﺎﻋﺎ ﻗﻮﻟﻴﺎ ﻭﻓﻌﻠﻴﺎ‬
‫ﻣﻦ ﺃﻱ ﻓﺮﻗﺔ ﻛﺎﻧﺖ‪ ،‬ﻭﻗﺪ ﺫﹸﻛﺮ ﰲ ﺍﻟﻔﺮﻗﺔ ﺍﻟﻨﺎﺟﻴﺔ ﺃ‪‬ﻢ ﺻﺎﳊﻮ ﻛﻞ ﻓﺮﻗـﺔ(ﺍﻩ ﻳﻘﻈـﺔ ﺃﻭﱄ ﺍﻻﻋﺘﺒـﺎﺭ‬
‫ﺝ‪/١‬ﺹ‪٢٠٥‬‬
‫ﻭﻣﻦ ﺑﺎﺏ ﺍﻻﺳﺘﻄﺮﺍﺩ ﻓﻜﻤﺎ ﺃﻥ ﻣﻨﺎﻁ ﺍﻟﻨﺠﺎﺓ ﰲ ﺍﻵﺧﺮﺓ ﻫﻮ ﺗﻘﻮﻯ ﺍﷲ ﻓﺈﻥ ﻣﻨﺎﻁ ﺍﳊﺐ ﻭﺍﻟﻮﻻﺀ ﺍﻹﻛﺮﺍﻡ‬
‫ﰲ ﺍﻟﺪﻧﻴﺎ ﺃﻳﻀﺎ ﻫﻮ ﺗﻘﻮﻯ ﺍﷲ ﺗﻌﺎﱃ )ﺇﻥ ﺃﻛﺮﻣﻜﻢ ﻋﻨﺪ ﺍﷲ ﺃﺗﻘﺎﻛﻢ( )ﻟﻴﺲ ﻟﻌﺮﰊ ﻋﻠﻰ ﻋﺠﻤﻲ‪...‬ﻓﻀﻞ ﺇﻻ‬
‫ﺑﺎﻟﺘﻘﻮﻯ(‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻛﻤﺎ ﰲ ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ‪) :٢٢٧/٢٨‬ﻭﻟﻴﺲ ﻷﺣﺪ ﺃﻥ ﻳﻌﻠﻖ ﺍﳊﻤﺪ ﻭﺍﻟـﺬﻡ‬
‫ﻭﺍﳊﺐ ﻭﺍﻟﺒﻐﺾ ﻭﺍﳌﻮﺍﻻﺓ ﻭﺍﳌﻌﺎﺩﺍﺓ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﻠﻌﻦ ﺑﻐﲑ ﺍﻷﲰﺎﺀ ﺍﻟﱵ ﻋﻠﻖ ﺍﷲ ‪‬ﺎ ﺫﻟﻚ ﻣﺜﻞ ﺃﲰـﺎﺀ‬
‫ﺍﻟﻘﺒﺎﺋﻞ ﻭﺍﳌﺪﺍﺋﻦ ﻭﺍﳌﺬﺍﻫﺐ ﻭﺍﻟﻄﺮﺍﺋﻖ ﺍﳌﻀﺎﻓﺔ ﺇﱃ ﺍﻷﺋﻤﺔ ﻭﺍﳌﺸﺎﻳﺦ ﻭﳓﻮ ﺫﻟﻚ ﳑﺎ ﻳﺮﺍﺩ ﺑﻪ ﺍﻟﺘﻌﺮﻳـﻒ‪...‬‬
‫ﻓﻤﻦ ﻛﺎﻥ ﻣﺆﻣﻨﺎ ﻭﺟﺒﺖ ﻣﻮﺍﻻﺗﻪ ﻣﻦ ﺃﻱ ﺻﻨﻒ ﻛﺎﻥ ﻭﻣﻦ ﻛﺎﻥ ﻛﺎﻓﺮﺍ ﻭﺟﺒـﺖ ﻣﻌﺎﺩﺍﺗـﻪ ﻣـﻦ ﺃﻱ‬
‫ﺻﻨﻒ(ﺍﻩ‬

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 ‫ﻭﻗﺎﻝ ﺃﻳﻀﺎ ﻛﻤﺎ ﰲ ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ‪) :٤٢٣/٣‬ﺇﺫﺍ ﻋﻮﻗﺐ ﺍﳌﻌﺘﺪﻭﻥ ﻣﻦ ﲨﻴﻊ ﺍﻟﻄﻮﺍﺋﻒ ﻭﺃﻛﺮﻡ ﺍﳌﺘﻘﻮﻥ‬
‫ﻣﻦ ﲨﻴﻊ ﺍﻟﻄﻮﺍﺋﻒ ﻛﺎﻥ ﺫﻟﻚ ﻣﻦ ﺃﻋﻈﻢ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﺗﺮﺿﻰ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻭﺗﺼﻠﺢ ﺃﻣﺮ ﺍﳌﺴﻠﻤﲔ(ﺍﻩ‬
‫ﻗﺎﺭﻥ ﻫﺬﺍ ﺑﻘﻮﻝ ﺍﻟﱪ‪‬ﺎﺭﻱ ﰲ ﺷﺮﺡ ﺍﻟﺴﻨﺔ ﺹ‪) :١١٤‬ﺇﺫﺍ ﺭﺃﻳﺖ ﺍﻟﺮﺟﻞ ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺭﺩﻱﺀ ﺍﻟﻄﺮﻳﻖ‬
‫ﻭﺍﳌﺬﻫﺐ ﻓﺎﺳﻘﺎ ﻓﺎﺟﺮﺍ ﺻﺎﺣﺐ ﻣﻌﺎﺻﻲ ﺿﺎﻻ!!! ﻭﻫﻮ ﻋﻠﻰ ﺍﻟﺴﻨﺔ ﻓﺎﺻﺤﺒﻪ ﻭﺍﺟﻠﺲ ﻣﻌﻪ ﻓﺈﻧﻪ ﻟـﻴﺲ‬
‫ﻳﻀﺮﻙ ﻣﻌﺼﻴﺘﻪ‪ ،‬ﻭﺇﺫﺍ ﺭﺃﻳﺖ ﺍﻟﺮﺟﻞ ﳎﺘﻬﺪﺍ ﰲ ﺍﻟﻌﺒﺎﺩﺓ ﻣﺘﻘﺸﻔﺎ ﳏﺘﺮﻗﺎ ﺑﺎﻟﻌﺒﺎﺩﺓ ﺻﺎﺣﺐ ﻫـﻮﻯ ﻓـﻼ‬
‫ﲡﺎﻟﺴﻪ ﻭﻻ ﺗﻘﻌﺪ ﻣﻌﻪ ﻭﻻ ﺗﺴﻤﻊ ﻛﻼﻣﻪ ﻭﻻ ﲤﺶ ﻣﻌﻪ ﰲ ﻃﺮﻳﻖ(ﺍﻩ‬
‫ﻭﻳﻮﺍﻓﻖ ﻣﺎ ﺗﻀﻤﻨﺘﻪ ﺍﻵﻳﺎﺕ ﻣﻦ ﺍﻟﻨﺠﺎﺓ ﻟﻠﻤﺘﻘﲔ ﺭﻭﺍﻳﺔﹸ‪) :‬ﻫﻢ ﻣﻦ ﻛﺎﻥ ﻋﻠﻰ ﻣﺎ ﺃﻧﺎ ﻋﻠﻴﻪ ﺍﻵﻥ ﻭﺃﺻـﺤﺎﰊ(‬
‫ﻟﻜﻦ ﻋﻠﻰ ﻋﻤﻮﻣﻬﺎ ﰲ ﻛﻞ ﺣﺎﳍﻢ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ )ﻋﻘﻴﺪﺓ ﻭﺃﺧﻼﻗﺎ ﻭﺳﻠﻮﻛﺎ( ﻻ ﰲ ﺍﳌﻌﺘﻘﺪ ﻓﻘﻂ‪ ،‬ﻣﻊ ﺃﻧﻪ‬
‫ﻗﺪ ﺗﻘﺪﻡ ﺃ‪‬ﻢ ﱂ ﻳﺘﻜﻠﻤﻮﺍ ﰲ ﺗﻔﺎﺻﻴﻞ ﺍﻟﻌﻘﺎﺋﺪ ﻛﻤﺎ ﺗﻜﻠﻢ ﻣﻦ ﺑﻌﺪﻫﻢ ﻣﻦ ﻛﻞ ﺍﳌﺬﺍﻫﺐ‪ ،‬ﻭﺇﳕﺎ ﻛﺎﻧﻮﺍ ﻋﻠﻰ‬
‫ﺍﻻﻋﺘﻘﺎﺩ ﺍ‪‬ﻤﻞ ﺑﻞ ﻭﻛﺎﻧﻮﺍ ﻳﻜﺮﻫﻮﻥ ﺍﳋﻮﺽ ﰲ ﺗﻔﺎﺻﻴﻞ ﺍﻟﻌﻘﺎﺋﺪ ﻭﻳﻨﻬﻮﻥ ﻋﻦ ﺫﻟﻚ ﻛﻤﺎ ﺗﻘﺪﻡ‪ ،‬ﻭﳎﻤﻞ‬
‫ﺍﻻﻋﺘﻘﺎﺩ ﻳﻘﺮ ﺑﻪ ﺟﻞ ﻃﻮﺍﺋﻒ ﺍﻷﻣﺔ ﻭﻫﻮ ﺍﻟﺬﻱ ﻋﻠﻴﻪ ﻋﺎﻣﺔ ﺍﳌﺴﻠﻤﲔ ﻭﺍﻟﺴﻮﺍﺩ ﺍﻷﻋﻈﻢ ﻣﻨﻬﻢ‪ ،‬ﻭﻫـﻮ‬
‫ﺍﻟﺬﻱ ﲤﲎ ﺃﻥ ﳝﻮﺕ ﻋﻠﻴﻪ ﻓﻄﺎﺣﻠﺔ ﻋﻠﻤﺎﺀ ﺍﻟﻜﻼﻡ ﰲ ﺁﺧﺮ ﺃﻣﺮﻫﻢ‪.‬‬
‫ﻭﻗﺪ ﻳﻘﻮﻝ ﺑﻌﺾ ﻣﺘﻌﺼﺒﺔ ﺍﳌﺬﺍﻫﺐ ﺍﻟﻌﻘﺪﻳﺔ‪ :‬ﺇﳕﺎ ﻗﻠﺖ‪ ‬ﻣﺎ ﻗﻠﺖ‪- ‬ﰲ ﻣﺴﺄﻟﺔ ﺍﻻﻋﺘﻘﺎﺩ ﺍ‪‬ﻤﻞ ﻭﺗﻔﺎﺻﻴﻞ‬
‫ﺍﻟﻌﻘﺎﺋﺪ‪ -‬ﳉﻬﻠﻚ ﺑﺘﻔﺎﺻﻴﻞ ﻋﻘﺎﺋﺪ ﺍﳌﺬﺍﻫﺐ‪ ،‬ﻭﻣﻦ ﺟﻬﻞ ﺷﻴﺌﺎ ﻋﺎﺩﺍ!!‬
‫ﻓﺄﻗﻮﻝ –ﻭﺑﻼ ﳝﲔ‪ :-‬ﻣﺎ ﻛﺘﺒﺖ ﻣﺎ ﺳﺒﻖ ﺇﻻ ﺑﻌﺪ ﺍﻻﻃﻼﻉ ﻋﻠﻰ ﺗﻔﺎﺻﻴﻞ ﻋﻘﺎﺋﺪ ﺍﳌـﺬﺍﻫﺐ ﺍﻹﺳـﻼﻣﻴﺔ‪،‬‬
‫ﻭﻟﻴﺲ ﻣﻦ ﺍﻟﻮﺳﺎﺋﻂ ﻭﺍﻟﻨ‪‬ﻘﹶﻠﺔ ﺑﻞ ﻣﻦ ﻣﺼﺎﺩﺭﻫﻢ ﻫﻢ ﺃﻧﻔﺴﻬﻢ ﰲ ﺍﻟﻐﺎﻟﺐ‪ ،‬ﻭﻟﻴﺲ ﻣﻦ ﺍﳌﺮﺍﺟـﻊ ﺍﳌﻌﺎﺻـﺮﺓ‬
‫ﻓﺤﺴﺐ ﺑﻞ ﻭﻣﻦ ﺍﳌﺮﺍﺟﻊ ﺍﻟﻘﺪﳝﺔ ﺃﻳﻀﺎ‪ ،‬ﺑﻞ ﻭﺃﺗﻴﺢ ﻟﻠﻔﻘﲑ ﺃﻥ ﳚﻠﺲ ﻣﻊ ﺍﻟﻜﺜﲑ ﻣﻦ ﺃﻫﻞ ﺗﻠﻚ ﺍﻟﻌﻘﺎﺋﺪ‪ ،‬ﻓﻤﺎ‬
‫ﺍﺯﺩﺩﺕ ﺑﺬﻟﻚ ﺇﻻ ﻗﻨﺎﻋﺔ ﲟﺎ ﺫﻛﺮﺗﻪ ﺳﺎﺑﻘﺎ ﰲ ﺃﻣﺮ ﺍﻹﲨﺎﻝ ﻭﺍﻟﺘﻔﺼﻴﻞ‬
‫ﻛﻤﺎ ﺇﻥ ﺍﻟﻜﺜﲑ ﻣﻦ ﺗﻔﺎﺻﻴﻞ ﺍﻟﻌﻘﺎﺋﺪ ﻣﺒﻨﻴﺔ ﻋﻠﻰ ﻣﻘﺪﻣﺎﺕ ﺩﻗﻴﻘﺔ ﻻ ﻳﻔﻬﻤﻬﺎ ﺇﻻ ﺍﳌﺘﺨﺼﺼﻮﻥ ﻭﻛﺜﲑ ﻣﻨـﻬﺎ‬
‫ﳐﺘﻠﻒ ﻓﻴﻪ ﻋﻨﺪ ﻛﺒﺎﺭ ﺍﻟﻨﻈﺎﺭ ﻓﻀﻼ ﻋﻦ ﺍﻟﺼﻐﺎﺭ ﻭﻣﺎ ﺃﺣﺴﻦ ﻗﻮﻝ ﺍﺑﻦ ﺍﻟﻮﺯﻳﺮ ﺍﻟﻴﻤـﺎﱐ ﰲ ﺇﻳﺜـﺎﺭ ﺍﳊـﻖ‬
‫ﺹ‪) :١٦‬ﺇﻥ ﺧﻮﺽ ﲨﻴﻊ ﺍﳌﺘﻜﻠﻤﲔ ﰲ ﻋﻘﺎﺋﺪﻫﻢ ﺍﳋﻼﻓﻴﺔ ﺑﲔ ﺍﻟﻔﺮﻕ ﺍﻹﺳﻼﻣﻴﺔ ﻳﺘﻮﻗﻒ ﺩﺍﺋﻤﺎ ﺃﻭ ﻏﺎﻟﺒـﺎ‬
‫ﻋﻠﻰ ﺍﳋﻮﺽ ﰲ ﻣﻘﺪﻣﺎﺕ ﻟﺘﻠﻚ ﺍﻟﻌﻘﺎﺋﺪ‪ ،‬ﻭﲨﻴﻊ!! ﺗﻠﻚ ﺍﳌﻘﺪﻣﺎﺕ ﳐﺘﻠﻒ ﻓﻴﻬﺎ ﺃﺷﺪ ﺍﻻﺧـﺘﻼﻑ ﺑـﲔ‬
‫ﺃﺫﻛﻴﺎﺀ ﺍﻟﻌﺎﱂ ﻭﻓﺤﻮﻝ ﻋﻠﻢ ﺍﳌﻌﻘﻮﻻﺕ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻹﺳﻼﻡ ﺩﻉ ﻋﻨﻚ ﻏﲑﻫﻢ‪ ،‬ﻭﻣﻦ ﺷﺮﻁ ﺍﳌﻘﺪﻣﺎﺕ ﺃﻥ‬
‫ﺗﻜﻮﻥ ﺃﺟﻠﻰ ﻭﺃﻥ ﻻ ﺗﻜﻮﻥ ﺑﺎﻟﺸﻚ ﻭﺍﻻﺧﺘﻼﻑ ﺃﻭﻝ ‪ ،‬ﻓﻠﻴﻨﻈﺮ ﺑﺈﻧﺼﺎﻑ ﻣﻦ ﻛﺎﻥ ﻣﻦ ﺃﻫﻞ ﺍﻟﻨﻈﺮ ﻣـﻦ‬
‫ﻋﻠﻤﺎﺀ ﺍﻟﻜﻼﻡ ﰲ ﺗﻠﻚ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﺪﻗﻴﻘﺔ ﻭﺍﳌﺒﺎﺣﺚ ﺍﻟﻌﻤﻴﻘﺔ ﻭﺍﳌﻌﺎﺭﺿـﺎﺕ ﺍﻟﺸـﺪﻳﺪﺓ ﻭﺍﳌﻨﺎﻗﺸـﺎﺕ‬
‫ﺍﻟﻠﻄﻴﻔﺔ‪(...‬ﺍﻩ‬
‫ﻭﺍﳋﻼﺻﺔ‪ :‬ﺃﻥ ﺍﻟﻨﺎﺟﻲ ﻫﻮ ﺍﳌﺘﻘﻲ ﻣﻦ ﺃﻱ ﻃﺎﺋﻔﺔ ﻛﺎﻥ )ﻋﻘﺪﻳﺔ ﺃﻭ ﻓﻘﻬﻴﺔ ﺃﻭ ﺩﻋﻮﻳﺔ(‪ ،‬ﻭﺍﻟﻨﺎﺟﻲ ﰲ ﳎﺎﻝ‬
‫ﺍﻟﻔﻜﺮ ﻭﺍﻟﻌﻘﻴﺪﺓ ﻫﻮ ﻣﻦ ﺑﺬﻝ ﺟﻬﺪﻩ ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﺍﳊﻖ ﺑﺘﺠﺮﺩ ﻭﺇﻧﺼﺎﻑ ﺳﻮﺍﺀ ﺃﺻﺎﺏ ﺍﳊﻖ ﺃﻡ ﺃﺧﻄﺄﻩ‬

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 ‫ﻣﻦ ﺃﻱ ﻃﺎﺋﻔﺔ ﻛﺎﻥ‪ ،‬ﻷﻥ ﺫﻟﻚ ﻭﺳﻌﻪ ﻭﻣﺴﺘﻄﺎﻋﻪ ﻣﻦ ﺍﻟﺘﻘﻮﻯ )ﻓﺎﺗﻘﻮﺍ ﺍﷲ ﻣﺎ ﺍﺳﺘﻄﻌﺘﻢ( )ﻻ ﻳﻜﻠـﻒ ﺍﷲ‬
‫ﻧﻔﺴﺎ ﺇﻻ ﻭﺳﻌﻬﺎ(‬
‫ﻭﻣﻦ ﱂ ﻳﺒﺬﻝ ﺟﻬﺪﻩ ﻟﻠﻮﺻﻮﻝ ﻟﻠﺤﻖ ﺃﻭ ﺑﺬﻟﻪ ﺑﻼ ﲡﺮﺩ ﻭﺇﻧﺼﺎﻑ ﻓﻬﻮ ﻣﻘﺼﺮ ﻭﺻﺎﺣﺐ ﻫـﻮﻯ ﻏـﲑ‬
‫ﻣﺘﻘﻲ ﻭﻫﻮ ﻏﲑ ﻧﺎﺝ ﺳﻮﺍﺀ ﺃﺻﺎﺏ ﺍﳊﻖ ﺃﻡ ﺃﺧﻄﺄﻩ ﻣﻦ ﺃﻱ ﻃﺎﺋﻔﺔ ﻛﺎﻥ‪ ،‬ﻭﻣﻦ ﺫﻟﻚ ﻧﻌﻠﻢ ﺃﻥ ﻣﻨﺎﻁ ﺍﻟﻨﺠﺎﺓ‬
‫ﻫﻮ ﺍﻟﺸﺨﺺ ﻻ ﺍﻟﻄﺎﺋﻔﺔ )ﻭﻛﻠﻬﻢ ﺁﺗﻴﻪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻓﺮﺩﺍ(‬
‫ﻓﺈﻥ ﻗﺎﻝ ﻗﺎﺋﻞ‪ :‬ﺟﻌﻠﺘﻢ ﻣﻨﺎﻁ ﺍﻟﻨﺠﺎﺓ ﻫﻮ ﺍﻟﺸﺨﺺ ﻻ ﺍﻟﻄﺎﺋﻔﺔ ﻣﻊ ﺃﻥ ﺍﳊﺪﻳﺚ ﻓﻴﻪ ﺃﻥ ﺍﻟﻨـﺎﺟﻲ ﻃﺎﺋﻔـﺔ‪،‬‬
‫ﻓﺎﳉﻮﺍﺏ ﻫﻮ‪ :‬ﺃﻥ ﳎﻤﻮﻉ ﺃﻭﻟﺌﻚ ﺍﻟﻨﺎﺟﻮﻥ ﻣﻦ ﻛﻞ ﺍﳌﺬﺍﻫﺐ ﻫﻢ ﺍﻟﻔﺮﻗﺔ ﺍﻟﻨﺎﺟﻴﺔ‬
‫ﻓﺈﻥ ﻗﺎﻝ‪ :‬ﻛﻮ‪‬ﻢ ﻣﺘﻔﺮﻗﲔ ﰲ ﺍﻟﻄﻮﺍﺋﻒ ﻳﻨﺎﰲ ﻛﻮ‪‬ﻢ ﻃﺎﺋﻔﺔ ﻭﺍﺣﺪﺓ‬
‫ﻓﺠﻮﺍﺑﻪ‪ :‬ﺃﻥ ﻣﻦ ﳚﻌﻞ ﻣﻨﺎﻁ ﺍﻟﻨﺠﺎﺓ ﻫﻲ ﺍﻟﻌﻘﻴﺪﺓ ‪-‬ﺩﻭﻥ ﺍﻟﻨﻈﺮ ﻋﻦ ﺍﻟﺴﻠﻮﻙ‪ -‬ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﻣﻦ ﻛﺎﻥ ﻋﻠـﻰ‬
‫ﺗﻠﻚ ﺍﻟﻌﻘﻴﺪﺓ ﻓﻬﻮ ﻧﺎﺝ ﺳﻮﺍﺀ ﻛﺎﻥ ﻣﻦ ﺍﻟﻔﻘﻬﺎﺀ ﺃﻡ ﻣﻦ ﺍﶈﺪﺛﲔ ﺃﻡ ﻣﻦ ﺍﳌﻔﺴﺮﻳﻦ ﺃﻡ ﻣﻦ ﺍ‪‬ﺎﻫﺪﻳﻦ ﺃﻡ ﻣـﻦ‬
‫ﺍﻟﻔﻼﺣﲔ ﺃﻡ ﻣﻦ ﺍﻟﻌﻤﺎﻝ ﺃﻡ ﻣﻦ ﺍﻟﺘﺠﺎﺭ‪ ...‬ﺇﱁ ﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ ﰲ ﺷﺮﺣﻪ ﻋﻠﻰ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺝ‪/١٣‬ﺹ‪:٦٧‬‬
‫)ﻭﳛﺘﻤﻞ ﺃﻥ ﻫﺬﻩ ﺍﻟﻄﺎﺋﻔﺔ ﻣﻔﺮﻗﺔ ﺑﲔ ﺃﻧﻮﺍﻉ ﺍﳌﺆﻣﻨﲔ ﻣﻨﻬﻢ ﺷﺠﻌﺎﻥ ﻣﻘﺎﺗﻠﻮﻥ ﻭﻣﻨﻬﻢ ﻓﻘﻬﺎﺀ ﻭﻣﻨﻬﻢ ﳏﺪﺛﻮﻥ‬
‫ﻭﻣﻨﻬﻢ ﺯﻫﺎﺩ ﻭﺁﻣﺮﻭﻥ ﺑﺎﳌﻌﺮﻭﻑ ﻭﻧﺎﻫﻮﻥ ﻋﻦ ﺍﳌﻨﻜﺮ ﻭﻣﻨﻬﻢ ﺃﻫﻞ ﺃﻧﻮﺍﻉ ﺃﺧﺮﻯ ﻣﻦ ﺍﳋﲑ ﻭﻻ ﻳﻠـﺰﻡ ﺃﻥ‬
‫ﻳﻜﻮﻧﻮﺍ ﳎﺘﻤﻌﲔ ﺑﻞ ﻗﺪ ﻳﻜﻮﻧﻮﻥ ﻣﺘﻔﺮﻗﲔ ﰲ ﺃﻗﻄﺎﺭ ﺍﻷﺭﺽ( ﺍﻩ‪ ،‬ﻓﺘﻔﺮ‪‬ﻕ‪ ‬ﻣﻦ ﻛﺎﻥ ﻋﻠﻰ ﺗﻠﻚ ﺍﻟﻌﻘﻴﺪﺓ ﰲ‬
‫ﺗﻠﻚ ﺍﻟﻄﻮﺍﺋﻒ ﱂ ﻳﻜﻦ ﻣﺎﻧﻌﺎ ﻣﻦ ﺍﻟﻨﺠﺎﺓ ﻋﻨﺪﻫﻢ‪ ،‬ﻭﱂ ﻳﻜﻦ ﻣﺎﻧﻌﺎ ﻣﻦ ﺗﺴﻤﻴﺘﻬﻢ ﺑﺎﻟﻔﺮﻗﺔ ﺍﻟﻨﺎﺟﻴﺔ‪ ،‬ﻓﻜﺬﻟﻚ‬
‫ﻳﻘﻮﻝ ﻣﻦ ﳚﻌﻞ ﻣﻨﺎﻁ ﺍﻟﻨﺠﺎﺓ ﻫﻮ ﺍﳌﺴﺘﻄﺎﻉ ﻣﻦ ﺍﻟﺘﻘﻮﻯ‪.‬‬

‫ﻭﰲ ﺧﺘﺎﻡ ﻣﺒﺤﺚ ﺗﺼﺤﻴﺢ ﺍﳊﻜﻢ ﺃﻗﻮﻝ‪ :‬ﻟﻮ ﺻﺪﻗﻨﺎ ﻭﺃﻧﺼﻔﻨﺎ ﰲ ﺗﺼﺤﻴﺢ ﺍﳊﻜﻢ ﻋﻠـﻰ ﺍﻵﺧـﺮﻳﻦ‬
‫ﺍﳌﺨﺎﻟﻔﲔ ﻟﻨﺎ ﻣﻦ ﺍﳌﺬﺍﻫﺐ ﺍﻹﺳﻼﻣﻴﺔ )ﺍﻟﻌﻘﺪﻳﺔ ﻭﺍﻟﻔﻘﻬﻴﺔ ﻭﺍﳊﺮﻛﻴﺔ( ﻟﺴﻘﻂ ﳓﻮ ﺍﻟﺜﻠﺚ )ﻭﺍﻟﺜﻠﺚ ﻛﺜﻲ (‬
‫ﻣﻦ ﺍﳌﺴﺎﺋﻞ ﺍﳌﺨﺘﻠﻒ ﻓﻴﻬﺎ ﺑﻴﻨﻨﺎ ﺃﻣﺎﻡ ﻫﺬﺍ ﺍﻷﺻﻞ‪ ،‬ﻭﻟﺴﻘﻂ ﻛﺜﲑ ﻣﻦ ﺍﻟﺘﻮﺗﺮ ﺍﳊﺎﺻـﻞ ﺑـﲔ ﺃﺗﺒـﺎﻉ‬
‫ﺍﳌﺬﺍﻫﺐ ﺑﺴﺒﺐ ﺗﻠﻚ ﺍﳌﺴﺎﺋﻞ‪ ،‬ﻭﻗﺪ ﺳﻘﻂ ﺛﻠﺚﹲ ﺃﻣﺎﻡ ﺃﺻﻞ ﺗﺼﺤﻴﺢ ﺍﻟﺘﺼﻮﺭ ﻓﻬﺬﺍﻥ ﺛﻠﺜﺎﻥ ﻭﺑﻘﻲ ﺛﻠﺚ‬
‫ﻭﺳﻴﺴﻘﻂ ﺃﻣﺎﻡ ﺗﺼﺤﻴﺢ ﺍﳌﻌﺎﻣﻠﺔ ﺇﻥ ﺷﺎﺀ ﺍﷲ‬

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 ‫ﺍﶈﻮﺭ ﺍﻟﺜﺎﻟﺚ‪:‬‬
‫ﺗﺼﺤﻴﺢ ﺍﳌﻌﺎﻣﻠﺔ ﻣﻊ ﺍﻵﺧﺮ‬
‫ﻭﻓﻴﻪ ﻣﺒﺎﺣﺚ‪:‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﻻ ﺇﻧﻜﺎﺭ ﰲ ﻣﺴﺎﺋﻞ ﺍﳋﻼﻑ‬
‫ﻭﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ‪ :‬ﺍﳌﻨﻬﺞ ﺍﻟﺸﺮﻋﻲ ﰲ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﳌﺨﺎﻟﻒ‬
‫ﻭﺍﳌﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ‪ :‬ﳕﺎﺫﺝ ﻣﺸﺮﻗﺔ ﻭﳕﺎﺫﺝ ﻣﻈﻠﻤﺔ ﻣﻦ ﺍﻟﺘﺎﺭﻳﺦ ﰲ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ‬
‫ﺍﳌﺨﺎﻟﻒ‬
‫ﻭﺍﳌﺒﺤﺚ ﺍﳋﺎﻣﺲ‪ :‬ﻫﻮ ﲰﺎﻛﻢ ﺍﳌﺴﻠﻤﲔ‬
‫ﻭﺍﳌﺒﺤﺚ ﺍﻟﺴﺎﺩﺱ‪ :‬ﻟﻨﺘﻌﺎﻭﻥ ﻓﻴﻤﺎ ﺍﺗﻔﻘﻨﺎ ﻋﻠﻴﻪ‬
‫ﻭﺍﳌﺒﺤﺚ ﺍﻟﺴﺎﺑﻊ‪ :‬ﲡﻨﺐ ﺍﻹﺭﻫﺎﺏ ﺍﻟﻔﻜﺮﻱ ﻭﺭﺩﻭﺩ ﺍﻷﻓﻌﺎﻝ‬

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 ‫اﻟﻤﺤﻮر اﻟﺜﺎﻟﺚ‪ :‬ﺗﺼﺤﯿﺢ اﻟﻤﻌﺎﻣﻠﺔ ﻣﻊ اﻵﺧﺮ‬
‫اﻟﻤﺒﺤﺚ اﻷول‪ :‬ﻻ إﻧﻜﺎر ﻓﻲ ﻣﺴﺎﺋﻞ اﻻﺟﺘﮭﺎد‬

‫ﻋﻨﺪ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﳌﺨﺎﻟﻒ ﻻ ﺑﺪ ﻣﻦ ﺍﻟﻨﻈﺮ ﰲ ﻧﻮﻉ ﺍﳋﻼﻑ ﺍﻟﺬﻱ ﻋﻨﺪﻩ‪:‬‬

‫ﻓﺈﻥ ﻛﺎﻥ ﺧﻼﻑ ﺗﻨﻮﻉ ﺃﻭ ﺧﻼﻓﺎ ﻟﻔﻈﻴﺎ ﺃﻭ ﺧﻼﻓﺎ ﻣﻌﺘﱪﺍ )‪- (٢٨‬ﻭﻗﺪ ﺗﻘﺪﻡ ﻣﻌﻨﺎ ﺿﺎﺑﻂ ﻛﻞ ﺧـﻼﻑ‪-‬‬
‫ﻓﻼ ﳚﻮﺯ ﻟﻨﺎ ﺃﺑﺪﺍ ﺃﻥ ﻧﻨﻜﺮ ﻋﻠﻰ ﺻﺎﺣﺒﻪ ﺃﻭ ﻧﺴﻲﺀ ﻣﻌﺎﻣﻠﺘﻪ ﺃﻭ ﳓﻤﻞ ﰲ ﻗﻠﻮﺑﻨﺎ ﻋﻠﻴﻪ ﺃﻭ ﻣﺎ ﺷﺎﺑﻪ ﺫﻟﻚ ﻣﻦ‬
‫ﺍﳌﻌﺎﻣﻠﺔ‪ ،‬ﻓﺎﻟﻘﺎﻋﺪﺓ ﺍﳌﻘﺮﺭﺓ ﻋﻨﺪ ﺍﻷﺋﻤﺔ ﰲ ﺫﻟﻚ ﻫﻲ‪) :‬ﻻ ﺇﻧﻜﺎﺭ ﰲ ﻣﺴﺎﺋﻞ ﺍﻻﺟﺘﻬﺎﺩ( ﻭﺭﲟﺎ ﻋﱪ ﺑﻌﻀﻬﻢ‬
‫ﻋﻨﻬﺎ ﺑﻘﻮﻟﻪ‪) :‬ﻻ ﺇﻧﻜﺎﺭ ﰲ ﻣﺴﺎﺋﻞ ﺍﳋﻼﻑ( ﻭﺍﳌﺮﺍﺩ ﻣﺴﺎﺋﻞ ﺍﳋﻼﻑ ﺍﳌﻌﺘﱪ‪ ،‬ﻭﻗﺪ ﺗﻘﺪﻡ ﺍﻟﻜﻼﻡ ﻋﻦ ﺿﺎﺑﻂ‬
‫ﺫﻟﻚ ﻋﻨﺪ ﺍﻟﻜﻼﻡ ﻋﻦ ﺍﳋﻼﻑ ﺍﳌﻌﺘﱪ ﻭﻏﲑ ﺍﳌﻌﺘﱪ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﻭﺍﻟﻌﻤﻞ‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻛﻤﺎ ﰲ ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ‪) :٨٠/٣٠‬ﻭﳍﺬﺍ ﻗﺎﻝ ﺍﻟﻌﻠﻤﺎﺀ ﺍﳌﺼﻨﻔﻮﻥ ﰲ ﺍﻷﻣـﺮ ﺑـﺎﳌﻌﺮﻭﻑ‬
‫ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﺸﺎﻓﻌﻲ ﻭﻏﲑﻩ‪ :‬ﺇﻥ ﻣﺜﻞ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ﺍﻻﺟﺘﻬﺎﺩﻳﺔ ﻻ ﺗﻨﻜﺮ ﺑﺎﻟﻴﺪ ﻭﻟﻴﺲ‬
‫ﻷﺣﺪ ﺃﻥ ﻳﻠﺰﻡ ﺍﻟﻨﺎﺱ ﺑﺎﺗﺒﺎﻋﻪ ﻓﻴﻬﺎ‪ ،‬ﻭﻟﻜﻦ ﻳﺘﻜﻠﻢ ﻓﻴﻬﺎ ﺑﺎﳊﺠﺞ ﺍﻟﻌﻠﻤﻴﺔ ﻓﻤﻦ ﺗﺒﲔ ﻟﻪ ﺻﺤﺔ ﺃﺣﺪ ﺍﻟﻘﻮﻟﲔ‬
‫ﺗﺒﻌﻪ ﻭﻣﻦ ﻗﻠﺪ ﺃﻫﻞ ﺍﻟﻘﻮﻝ ﺍﻵﺧﺮ ﻓﻼ ﺇﻧﻜﺎﺭ ﻋﻠﻴﻪ ﻭﻧﻈﺎﺋﺮ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ﻛﺜﲑﺓ(ﺍﻩ‬
‫ﻭﰲ ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ﻻﺑﻦ ﺗﻴﻤﻴﺔ ﺃﻳﻀﺎ ‪) :٣٠٠/٢٧‬ﻟﻮ ﻛﺎﻥ ﺃﺣﺪﻫﻢ ﻋﺎﺭﻓﺎ ﲟﺬﻫﺒﻪ ﱂ ﻳﻜﻦ ﻟﻪ ﺃﻥ ﻳﻠـﺰﻡ‬
‫ﻋﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ ﲟﺬﻫﺒﻪ ﻭﻻ ﻳﻘﻮﻝ ﳚﺐ ﻋﻠﻴﻜﻢ ﺃﻧﻜﻢ ﺗﻔﺘﻮﻥ ﲟﺬﻫﱯ‪ ،‬ﻭﺃﻧﻪ ﺃﻱ ﻣﺬﻫﺐ ﺧﺎﻟﻒ ﻣﺬﻫﱯ ﻛﺎﻥ‬
‫ﺑﺎﻃﻼ ﻣﻦ ﻏﲑ ﺍﺳﺘﺪﻻﻝ ﻋﻠﻰ ﻣﺬﻫﺒﻪ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻭﻟﻮ ﻗﺎﻝ‪ :‬ﻣﻦ ﺧﺎﻟﻒ ﻣﺬﻫﱯ ﻗﻮﻟﻪ ﻣﺮﺩﻭﺩ ﻭﳚﺐ‬
‫ﻣﻨﻊ ﺍﳌﻔﱴ ﺑﻪ ﻭﺣﺒﺴﻪ ﻟﻜﺎﻥ ﻣﺮﺩﻭﺩﺍ ﻋﻠﻴﻪ ﻭﻛﺎﻥ ﻣﺴﺘﺤﻘﺎ ﺍﻟﻌﻘﻮﺑﺔ ﻋﻠﻰ ﺫﻟﻚ ﺑﺎﻹﲨﺎﻉ‪ ،‬ﻓﻜﻴـﻒ ﺇﺫﺍ‬
‫ﻛﺎﻥ ﺍﻟﺬﻱ ﺣﻜﻢ ﺑﻪ ﻟﻴﺲ ﻫﻮ ﻣﺬﻫﺐ ﺃﺣﺪ ﻣﻦ ﺍﻷﺋﻤﺔ ﺍﻷﺭﺑﻌﺔ(ﺍﻩ‬
‫ﻭﰲ ﺟﺎﻣﻊ ﺑﻴﺎﻥ ﺍﻟﻌﻠﻢ ﻭﻓﻀﻠﻪ ‪) :٨٠/٢‬ﻋﻦ ﳛﲕ ﺑﻦ ﺳﻌﻴﺪ ﺍﻷﻧﺼﺎﺭﻱ ﻗﺎﻝ‪ :‬ﻣﺎ ﺑﺮﺡ ﺃﻭﻟﻮ ﺍﻟﻔﺘﻮﻯ ﻳﻔﺘﻮﻥ‪،‬‬
‫ﻓﻴﺤﻞ ﻫﺬﺍ ﻭﳛﺮﻡ ﻫﺬﺍ‪ ،‬ﻓﻼ ﻳﺮﻯ ﺍﶈﺮﻡ ﺃﻥ ﺍﶈﻞ ﻫﻠﻚ ﻟﺘﺤﻠﻴﻠﻪ ﻭﻻ ﻳـﺮﻯ ﺍﶈـﻞ ﺃﻥ ﺍﶈـﺮﻡ ﻫﻠـﻚ‬
‫ﻟﺘﺤﺮﳝﻪ(ﺍﻩ‬
‫ﻭﺃﺧﺮﺝ ﺍﳋﻄﻴﺐ ﺍﻟﺒﻐﺪﺍﺩﻱ ﰲ ﻛﺘﺎﺏ "ﺍﻟﺮﻭﺍﺓ" ﻋﻦ ﻣﺎﻟﻚ ﻣﻦ ﻃﺮﻳﻖ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺃﰊ ﺍ‪‬ﺎﻟﺪ‪ ،‬ﻗﺎﻝ‪ :‬ﻗـﺎﻝ‬
‫ﻫﺎﺭﻭﻥ ﺍﻟﺮﺷﻴﺪ ﳌﺎﻟﻚ ﺑﻦ ﺃﻧﺲ‪ :‬ﻳﺎ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ‪ ،‬ﻧﻜﺘﺐ ﻫﺬﻩ ﺍﻟﻜﺘﺐ‪ ،‬ﻭﻧﻔﺮﻗﻬﺎ ﰲ ﺁﻓﺎﻕ ﺍﻹﺳﻼﻡ‪ ،‬ﻟﻨﺤﻤﻞ‬
‫ﻋﻠﻴﻬﺎ ﺍﻷﻣﺔ‪ .‬ﻗﺎﻝ‪ :‬ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﺇﻥ ﺍﺧﺘﻼﻑ ﺍﻟﻌﻠﻤﺎﺀ ﺭﲪﺔ ﻣﻦ ﺍﷲ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﻣﺔ‪ ،‬ﻛﻞ ﻳﺘﺒﻊ ﻣـﺎ‬

‫‪ (٢٨‬ﻭﻏﺎﻟﺒﺎ ﻣﺎ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﻷﻧﻮﺍﻉ ﻣﻦ ﺍﳋﻼﻑ ﰲ ﺃﻣﻮﺭ ﺍﻟﻔﻘﻪ ﻭﺍﻟﺪﻋﻮﺓ ﻭﻗﺪ ﺗﻜﻮﻥ ﰲ ﻓﺮﻭﻉ ﺍﻟﻌﻘﺎﺋﺪ ﺃﺣﻴﺎﻧﺎ‪ ،‬ﻭﺗﻜﻮﻥ‬
‫ﻏﺎﻟﺒﺎ ﺑﲔ ﺍﳌﻨﺘﻤﲔ ﳌﺬﻫﺐ ﻋﻘﺪﻱ ﻭﺍﺣﺪ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﲡﺪ ﻫﺬﻩ ﺍﻷﻧﻮﺍﻉ ﻣﻦ ﺍﳋﻼﻑ ﳎﺎﻻ ﺧﺼﺒﺎ ﻟﻠﺨﺼﻮﻣﺎﺕ ﻭﺍﳋﻼﻓﺎﺕ‬
‫ﻭﺍﻟﱰﺍﻋﺎﺕ ﻭﺍﻟﺘﺒﺎﻏﺾ ﻭﺍﻟﺘﺪﺍﺑﺮ ﻭﺍﻟﺘﻘﺎﻃﻊ ﺑﲔ ﺃﺗﺒﺎﻉ ﺍﳌﺬﻫﺐ ﺍﻟﻮﺍﺣﺪ!!!‬

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 ‫ﺻﺢ ﻋﻨﺪﻩ‪ ،‬ﻭﻛﻞ ﻋﻠﻰ ﻫﺪﻯ‪ ،‬ﻭﻛﻞ ﻳﺮﻳﺪ ﺍﷲ(ﺍﻩ ﻣﻦ ﺭﺳﺎﻟﺔ ﺟ‪‬ﺰﹺﻳﻞ ﺍﳌﹶﻮ‪‬ﺍﻫ‪‬ﺐ ﰲ ﺍﺧـﺘﻼﻑ ﺍﳌـﺬﺍﻫﺐ‬
‫ﻟﻠﺴﻴﻮﻃﻲ )ﺹ‪(٢‬‬

‫ﻟﻜﻦ ﺇﺫﺍ ﻧﻈﺮﻧﺎ ﺇﱃ ﺍﻟﻮﺍﻗﻊ ﻟﻮﺟﺪﻧﺎﻩ ﺑﻌﻴﺪﺍ ﻋﻦ ﻫﺬﺍ ﻛﻞ ﺍﻟﺒﻌﺪ ﻓﻼ ﺗﻜﺎﺩ ﲤﺮ ﻣﻨﺎﺳﺒﺔ ﺇﻻ ﻭﻳﺜﺎﺭ ﺍﳋﻼﻑ‪:‬‬
‫‪ -‬ﻓﻔﻲ ﺭﺟﺐ ﺗﻘﺎﻡ ﺍﳌﻌﺎﺭﻙ ﺣﻮﻝ ﺷﻬﺮ ﺭﺟﺐ ﻭﺣﻜﻢ ﺻﻮﻣﻪ‬
‫‪ -‬ﻭﰲ ﺷﻌﺒﺎﻥ ﺗﻘﺎﻡ ﺍﳌﻌﺎﺭﻙ ﺣﻮﻝ ﻟﻴﻠﺔ ﺍﻟﻨﺼﻒ ﻣﻦ ﺷﻌﺒﺎﻥ ﻭﺣﻜﻢ ﻗﻴﺎﻣﻬﺎ‬
‫‪ -‬ﻭﰲ ﺭﻣﻀﺎﻥ ﺗﻘﺎﻡ ﺍﳌﻌﺎﺭﻙ ﺣﻮﻝ ﺻﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ ﻭﺍﻟﻘﻨﻮﺕ ﻭﺍﳋﺘﻢ‬
‫‪ -‬ﻭﰲ ﺍﻟﻌﻴﺪﻳﻦ ﺗﻘﺎﻡ ﺍﳌﻌﺎﺭﻙ ﺣﻮﻝ ﺍﻟﺘﻜﺒﲑ ﺍﳉﻤﺎﻋﻲ ﻭﺻﻴﻎ ﺍﻟﺘﻜﺒﲑ‬
‫‪ -‬ﻭﰲ ﺫﻱ ﺍﳊﺠﺔ ﺗﻘﺎﻡ ﺍﳌﻌﺎﺭﻙ ﺣﻮﻝ ﻋﺸﺮ ﺫﻱ ﺍﳊﺠﺔ ﻭﺍﳌﺴﺎﺋﻞ ﺍﳋﻼﻓﻴﺔ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺎﳊﺞ‬
‫‪ -‬ﻭﰲ ﳏﺮﻡ ﺗﻘﺎﻡ ﺍﳌﻌﺎﺭﻙ ﺣﻮﻝ ﻳﻮﻡ ﻋﺎﺷﻮﺭﺍ‬
‫‪ -‬ﻭﰲ ﺭﺑﻴﻊ ﺗﻘﺎﻡ ﺍﳌﻌﺎﺭﻙ ﺣﻮﻝ ﺍﳌﻮﻟﺪ ﺍﻟﻨﺒﻮﻱ ﺍﻟﺸﺮﻳﻒ‬
‫‪ -‬ﻭﻫﻜﺬﺍ‪ ...‬ﺍﻟﺴﻨﺔ ﻛﻠﻬﺎ ﻣﻌﺎﺭﻙ‬
‫ﻫﺬﺍ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻻﺧﺘﻼﻓﺎﺕ ﺍﻟﱵ ﺗﺘﻌﻠﻖ ﺑﺎﳌﻨﺎﺳﺒﺎﺕ ﺍﻟﺰﻣﺎﻧﻴﺔ‪ ،‬ﻭﻫﻨﺎﻙ ﻣﻌﺎﺭﻙ ﺃﺧﺮﻯ ﻛﺜﲑﺓ ﰲ ﻣﻨﺎﺳـﺒﺎﺕ‬
‫ﺃﺧﺮﻯ ﻭﰲ ﻏﲑ ﻣﻨﺎﺳﺒﺎﺕ‪ ،‬ﻛﻞ ﺫﻟﻚ ﺗ‪‬ﺒﺬﻝ ﻓﻴﻪ ﺍﻷﻣﻮﺍﻝ ﻭﺍﻷﻭﻗﺎﺕ ﻭﺍﳉﻬﻮﺩ ﺍﻟﻀﺨﻤﺔ ﺍﻟﱵ ﻟﻮ ﺑﺬﻟﺖ ﻓﻴﻤﺎ‬
‫ﻫﻮ ﺃﻭﱃ ﻟﻜﺎﻥ ﺍﳊﺎﻝ ﻏﲑ ﺍﳊﺎﻝ‪ ،‬ﻭﺍﳌﺼﻴﺒﺔ ﺃﻥ ﻫﺬﺍ ﺍﻻﺧﺘﻼﻑ ﺣﺎﺻﻞ ﺑﺎﺳﻢ ﺍﻟﺪﻳﻦ ﻓﻜﻞ ﻃﺮﻑ ﻳﺪﻋﻲ ﺃﻥ‬
‫ﻣﺎ ﻳﻔﻌﻠﻪ ﻫﻮ ﻣﻦ ﺻﻤﻴﻢ ﺍﻟﺪﻳﻦ‪ ..‬ﺇﱃ ﻣﱴ؟!‬
‫ﻭﻫﻨﺎ ﺗﺄﰐ ﻧﻘﻄﺔ ﻣﻬﻤﺔ ﻭﻫﻲ‪ :‬ﺃﻧﻪ ﻳﻨﺒﻐﻲ ﺃﺣﻴﺎﻧﺎ ﺍﻟﺘﻨﺎﺯﻝ ﻋﻦ ﺍﻟﺮﺃﻱ ﺣﻔﺎﻇﺎ ﻋﻠﻰ ﺍﻷﻟﻔﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻓﻘﺪ ﻛﺎﻥ‬
‫ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﳜﺎﻟﻒ ﻋﺜﻤﺎﻥ ﰲ ﺇﲤﺎﻡ ﺍﻟﺼﻼﺓ ﲟﲎ ﻭﻳﺮﻯ ﺍﻟﻘﺼﺮ ﻭﻣﻊ ﺫﻟﻚ ﻛﺎﻥ ﻳﺼﻠﻰ ﺧﻠﻔﻪ ﻭﻳﺘﻢ ﻓﻘـﺎﻟﻮﺍ‬
‫ﻟﻪ‪ :‬ﻛﻴﻒ ﲣﺎﻟﻔﻪ ﰒ ﺗﺘﻢ ﻣﻌﻪ؟ ﻓﻴﻘﻮﻝ‪) :‬ﺍﳋﻼﻑ ﺷﺮ(ﺍﻩ ﺳﻨﻦ ﺍﻟﺒﻴﻬﻘﻲ ‪١٤٤/٣‬‬
‫ﻭﻫﺆﻻﺀ ﺍﳊﻨﺎﺑﻠﺔ ﻳﺮﻭﻥ ﻋﺪﻡ ﺍﻟﻘﻨﻮﺕ ﰲ ﺍﻟﻔﺠﺮ ﻟﻜﻨﻬﻢ ﻣﻊ ﺫﻟﻚ ﻳﺮﻭﻥ ﺃﻥ ﻣﻦ ﺻﻠﻰ ﺧﻠﻒ ﻣﻦ ﻳﻘﻨـﺖ ﰲ‬
‫ﺍﻟﻔﺠﺮ ﻓﺈﻧﻪ ﻳﻘﻨﺖ ﻣﻌﻪ ﺣﺮﺻﺎ ﻋﻠﻰ ﺍﻟﻮﺣﺪﺓ ﻭﺍﻷﻟﻔﺔ‪ ،‬ﺍﻧﻈﺮ ﻛﺸﺎﻑ ﺍﻟﻘﻨﺎﻉ ‪٤٢١/١‬‬
‫ﻭﰲ ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ﺃﻳﻀﺎ ﺝ‪/٢٢‬ﺹ‪-٢٦٧‬ﺹ‪) :٢٦٨‬ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﺍﻗﺘﺪﻯ ﺍﳌﺄﻣﻮﻡ ﲟﻦ ﻳﻘﻨﺖ ﰲ ﺍﻟﻔﺠﺮ‬
‫ﺃﻭ ﺍﻟﻮﺗﺮ ﻗﻨﺖ ﻣﻌﻪ ﺳﻮﺍﺀ ﻗﻨﺖ ﻗﺒﻞ ﺍﻟﺮﻛﻮﻉ ﺃﻭ ﺑﻌﺪﻩ ﻭﺇﻥ ﻛﺎﻥ ]ﺍﻹﻣﺎﻡ[ ﻻ ﻳﻘﻨﺖ ﱂ ﻳﻘﻨﺖ ﻣﻌﻪ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ‬
‫ﺍﻹﻣﺎﻡ ﻳﺮﻯ ﺍﺳﺘﺤﺒﺎﺏ ﺷﻲﺀ ﻭﺍﳌﺄﻣﻮﻣﻮﻥ ﻻ ﻳﺴﺘﺤﺒﻮﻧﻪ ﻓﺘﺮﻛﻪ ﻷﺟﻞ ﺍﻻﺗﻔﺎﻕ ﻭﺍﻻﺋـﺘﻼﻑ ﻛـﺎﻥ ﻗـﺪ‬
‫ﺃﺣﺴﻦ(ﺍﻩ‬
‫ﻭﰲ ﺍﻹﻧﺼﺎﻑ ﻟﻠﺪﻫﻠﻮﻱ ﺹ‪) :٧٣‬ﻭﺭﻭﻱ ﺃﻥ ﺃﺑﺎ ﻳﻮﺳﻒ ﻭﳏﻤﺪ ﻛﺎﻧﺎ ﻳﻜﱪﺍﻥ ﰲ ﺍﻟﻌﻴﺪﻳﻦ ﺗﻜﺒﲑ ﺍﺑﻦ‬
‫ﻋﺒﺎﺱ ﻷﻥ ﻫﺎﺭﻭﻥ ﺍﻟﺮﺷﻴﺪ ﻛﺎﻥ ﳛﺐ ﺗﻜﺒﲑ ﺟﺪﻩ‪ ،‬ﻭﺻﻠﻰ ﺍﻟﺸﺎﻓﻌﻲ ﺭﲪﻪ ﺍﷲ ﺍﻟﺼﺒﺢ ﻗﺮﻳﺒﺎ ﻣﻦ ﻣﻘﱪﺓ ﺃﰊ‬
‫ﺣﻨﻴﻔﺔ ﺭﲪﻪ ﺍﷲ ﻓﻠﻢ ﻳﻘﻨﺖ ﺗﺄﺩﺑﺎ ﻣﻌﻪ(ﺍﻩ‬
‫ﻭﰲ ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻜﱪﻯ ﻻﺑﻦ ﺗﻴﻤﻴﺔ ﺝ‪/٢‬ﺹ‪) :٤٥٤‬ﻭﻣﻊ ﻫﺬﺍ ﻓﻜﺎﻥ ﺑﻌﻀﻬﻢ ﻳﺼﻠﻲ ﺧﻠﻒ ﺑﻌﺾ ﻣﺜﻞ ﻣﺎ‪:‬‬

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 ‫‪ -‬ﻛﺎﻥ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺃﺻﺤﺎﺑﻪ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﻏﲑﻫﻢ ﻳﺼﻠﻮﻥ ﺧﻠﻒ ﺃﺋﻤﺔ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ﻣﻦ ﺍﳌﺎﻟﻜﻴﺔ ﻭﺇﻥ‬
‫ﻛﺎﻧﻮﺍ ﻻ ﻳﻘﺮﺃﻭﻥ ﺍﻟﺒﺴﻤﻠﺔ ﻻ ﺳﺮﺍ ﻭﻻ ﺟﻬﺮﺍ‬
‫‪ -‬ﻭﺻﻠﻰ ﺃﺑﻮ ﻳﻮﺳﻒ ﺧﻠﻒ ﺍﻟﺮﺷﻴﺪ ﻭﻗﺪ ﺍﺣﺘﺠﻢ ﻭﺃﻓﺘﺎﻩ ﻣﺎﻟﻚ ﺑﺄﻧﻪ ﻻ ﻳﺘﻮﺿﺄ ﻓﺼﻠﻰ ﺧﻠﻔﻪ ﺃﺑـﻮ‬
‫ﻳﻮﺳﻒ ﻭﱂ ﻳﻌﺪ‬
‫‪ -‬ﻭﻛﺎﻥ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﻳﺮﻯ ﺍﻟﻮﺿﻮﺀ ﻣﻦ ﺍﳊﺠﺎﻣﺔ ﻭﺍﻟﺮﻋﺎﻑ ﻓﻘﻴﻞ ﻟﻪ‪ :‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻹﻣﺎﻡ ﻗـﺪ‬
‫ﺧﺮﺝ ﻣﻨﻪ ﺍﻟﺪﻡ ﻭﱂ ﻳﺘﻮﺿﺄ ﺗﺼﻠﻲ ﺧﻠﻔﻪ؟ ﻓﻘﺎﻝ‪ :‬ﻛﻴﻒ ﻻ ﺃﺻﻠﻲ ﺧﻠﻒ ﺳﻌﻴﺪ ﺑـﻦ ﺍﳌﺴـﻴﺐ‬
‫ﻭﻣﺎﻟﻚ(ﺍﻩ‬

‫ﻭﺇﻥ ﻛﺎﻥ ﺍﳋﻼﻑ ﻏﲑ ﻣﻌﺘﱪ ﰲ ﻧﻈﺮﻧﺎ )‪ :(٢٩‬ﻓﺎﳋﻄﻮﺓ ﺍﻷﻭﱃ ﻫﻲ ﺃﻥ ﻧﺒﲔ ﻟﻠﻤﺨﺎﻟﻒ )ﻓﺮﺩﺍ ﻛـﺎﻥ ﺃﻭ‬
‫ﻃﺎﺋﻔﺔ( ﻗﺒﻞ ﻏﲑﻩ ﻋﺪﻡ ﺍﻋﺘﺒﺎﺭ ﺧﻼﻓﻪ ﺑﺎﻟﻠﻄﻒ ﻭﺍﻟﺮﲪﺔ ﻭﺍﳊﺠﺔ ﻭﺍﻟﱪﻫﺎﻥ ﻭﺍﳊﻮﺍﺭ ﺑﺎﻟﱵ ﻫﻲ ﺃﺣﺴﻦ‪ ،‬ﻓﺈﺫﺍ‬
‫ﱂ ﻳﺘﺮﺍﺟﻊ ﺍﳌﺨﺎﻟﻒ ﻓﻼ ﺇﻛﺮﺍﻩ ﰲ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻻ ﺑﺄﺱ ﻋﻨﺪﺋﺬ ﺃﻥ ﻧﺒﲔ ﺧﻄﺄﻩ )ﻓﺮﺩﺍ ﻛﺎﻥ ﺃﻭ ﻃﺎﺋﻔﺔ( ﻟﻶﺧﺮﻳﻦ‬
‫ﻟﻜﻦ ﺑﺎﻷﺩﺏ ﻭﺍﻟﺮﻓﻖ ﻭﺍﻹﻧﺼﺎﻑ ﻭﺍﻟﺘﺠﺮﺩ ﻭﺍﳊﺠﺔ ﻭﺍﻟﱪﻫﺎﻥ ﺑﻜﻞ ﻋﻠﻤﻴﺔ ﻭﻣﻮﺿﻮﻋﻴﺔ‪ ،‬ﻭﻻ ﻳﻌﲏ ﻫﺬﺍ ﺃﻥ‬
‫ﻧﺴﻲﺀ ﰲ ﻣﻌﺎﻣﻠﺘﻨﺎ ﻟﻪ ﻭﰲ ﺃﺧﻼﻗﻨﺎ ﻣﻌﻪ‪ ،‬ﺑﻞ ﻧﺘﻌﺎﻣﻞ ﻣﻌﻪ ﻭﻓﻖ ﺍﳌﻨﻬﺞ ﺍﻟﺸﺮﻋﻲ ﻣﻊ ﺍﳌﺨﺎﻟﻒ‪ ،‬ﻭﻟﻨﻨﻈـﺮ ﰲ‬
‫ﺍﳌﻨﻬﺞ ﺍﻟﻘﺮﺁﱐ ﻭﺍﳌﻨﻬﺞ ﺍﻟﻨﺒﻮﻱ ﰲ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﳌﺨﺎﻟﻒ ﰲ ﺍﳌﺒﺤﺚ ﺍﻟﺘﺎﱄ‪:‬‬

‫اﻟﻤﺒﺤﺚ اﻟﺜﺎﻧﻲ ‪ :‬اﻟﻤﻨﮭﺞ اﻟﺸﺮﻋﻲ ﻓﻲ اﻟﺘﻌﺎﻣﻞ ﻣﻊ اﻟﻤﺨﺎﻟﻒ‬

‫ﺇﻥ ﻭﺟﻮﺩ ﺍﳋﻼﻑ ﻏﲑ ﺍﳌﻌﺘﱪ ﻋﻨﺪ ﺍﻟﻔﺮﺩ ﺃﻭ ﺍﻟﻄﺎﺋﻔﺔ‪ ،‬ﻭﻗﻴﺎﻣﻨﺎ ﺑﺒﻴﺎﻥ ﺍﳋﻄﺄ ﰲ ﺫﻟﻚ؛ ﻻ ﻳﻌﲏ ﺃﻥ ﻧﺴﻲﺀ ﰲ‬
‫ﻣﻌﺎﻣﻠﺘﻨﺎ ﻟﻠﻤﺨﺎﻟﻒ ﻭﰲ ﺃﺧﻼﻗﻨﺎ ﻣﻌﻪ ﻓﻨﺴ‪‬ﺐ‪ ‬ﺃﻭ ﻧﺸﺘﻢ ﺃﻭ ﳓﻘﺮ ﺃﻭ ﻧﺴﺨﺮ‪...‬ﺇﱁ‪ ،‬ﺑﻞ ﺣﺴﻦ ﺍﳋﻠﻖ ﻭﺍﻷﺩﺏ‬
‫ﰲ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻄﻠﻮﺏ ﻣﻊ ﺍﳉﻤﻴﻊ‪ ،‬ﻛﻤﺎ ﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﻧﻨﺴﻰ ﺃﻥ ﺍﳌﺨﺎﻟﻒ ﻣﺎ ﺯﺍﻝ ﻣﺴﻠﻤﺎ )‪ ،(٣٠‬ﻭﻻ ﻳﻨﺒﻐﻲ ﺃﻥ‬
‫ﻧﻨﺴﻰ ﻣﺎ ﺗﻘﺪﻡ ﺫﻛﺮﻩ ﰲ ﻣﺴﺄﻟﺔ ﺇﻋﺬﺍﺭ ﺍﳌﺨﺎﻟﻒ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﻭﺍﻟﻌﻤﻞ‪ ،‬ﻛﻤﺎ ﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﻧﻨﺴﻰ ﻣﺎ ﺫﻛﺮﻧﺎﻩ‬
‫ﺳﺎﺑﻘﺎ ﻣﻦ ﺍﻟﺘﻔﺮﻳﻖ ﺑﲔ ﻣﺴﺄﻟﺔ ﺍﳊﻜﻢ ﻋﻠﻰ ﺍﳌﺴﺄﻟﺔ ﻭﺍﳊﻜﻢ ﻋﻠﻰ ﺍﳌﻌﲔ‪ ،‬ﻭﻻ ﻳﻨﺒﻐﻲ ﺃﻳﻀﺎ ﺃﻥ ﻧﻨﺴﻰ ﺃﻥ ﻋﻨﺪ‬
‫ﻫﺬﺍ ﺍﻟﺸﺨﺺ ﻣﻦ ﺍﳋﲑ ﻭﺍﳊﺴﻨﺎﺕ ﺍﻟﺸﻲﺀ ﺍﻟﻜﺜﲑ‪...‬ﺇﱃ ﺁﺧﺮ ﻣﺎ ﺗﻘﺪﻡ ﺫﻛﺮﻩ ﰲ ﺍﶈﻮﺭﻳﻦ ﺍﻟﺴﺎﺑﻘﲔ‬

‫‪ (٢٩‬ﻭﺍﳌﻬﻢ ‪-‬ﺑﻌﺪ ﺍﻟﺘﺼﻮﺭ ﺍﻟﺼﺤﻴﺢ‪ -‬ﺃﻥ ﻳﻜﻮﻥ ﺍﳊﻜﻢ ﻋﻠﻴﻪ ﺑﻌﺪﻡ ﺍﻻﻋﺘﺒﺎﺭ ﻧﺎﲡﺎ ﻋﻦ ﺇﻧﺼﺎﻑ ﻭﲝﺚ ﻭﲡﺮﺩ ﻻ ﻋﻦ‬
‫ﻫﻮﻯ‪ ،‬ﻭﻻ ﻷﻥ ﺍﻟﺒﻴﺌﺔ ﲢﻜﻢ ﺑﺬﻟﻚ‪ ،‬ﻭﻻ ﻷﻥ ﻣﺸﺎﻳﺦ ﺍﳌﺬﻫﺐ ﻗﺎﻟﻮﺍ ﺫﻟﻚ‪ ،‬ﻭﻣﻦ ﺍﳌﻬﻢ ﻫﻨﺎ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﻛﻞ ﻃﺮﻑ ﰲ‬
‫ﺍﻟﻐﺎﻟﺐ ﻳﺮﻯ ﺃﻥ ﺧﻼﻑ ﻣﻘﺎﺑﻠﻪ ﻏﲑ ﻣﻌﺘﱪ‪ ،‬ﻭﺍﻟﺴﺒﺐ ﰲ ﺫﻟﻚ ﰲ ﺍﻟﻐﺎﻟﺐ ﻫﻲ ﺍﻟﺒﻴﺌﺔ ﻭﺍﻟﻨﺸﺄﺓ ﻭﺍﻟﺘﺮﺑﻴﺔ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ ﺍﳍﻮﻯ‬
‫ﺃﻭ ﺍﳉﻬﻞ ﺃﺣﻴﺎﻧﺎ‬
‫‪ (٣٠‬ﻃﺒﻌﺎ ﻫﺬﺍ ﺇﺫﺍ ﱂ ﻳﻜﻦ ﺍﳌﺨﺎﻟﻒ ﻗﺪ ﻛﻔﺮ ﲟﺨﺎﻟﻔﺘﻪ‪ ،‬ﻭﻣﺎ ﺃﻛﺜﺮ ﻣﺎ ﳛﺼﻞ ﺍﻹﺟﺤﺎﻑ ﰲ ﺍﳊﻜﻢ ﺑﺎﻟﻜﻔﺮ ﻋﻠﻰ ﺍﳌﺨﺎﻟﻒ‬
‫ﻓﺮﺩﺍ ﺃﻭ ﻃﺎﺋﻔﺔ ﻭﻗﺪ ﺗﻘﺪﻣﺖ ﻣﻌﻨﺎ ﳕﺎﺫﺝ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﺗﻘﺪﻡ ﻣﻌﻨﺎ ﺍﻟﻜﻼﻡ ﻋﻦ ﺿﻮﺍﺑﻂ ﺍﻟﺘﻜﻔﲑ‬

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 ‫ﻭﻟﻨﺠﺮﻱ ﺍﻵﻥ ﻧﻈﺮﺓ ﻋﺎﺑﺮﺓ ﺳﺮﻳﻌﺔ ﰲ ﺍﳌﻨﻬﺞ ﺍﻟﻘﺮﺁﱐ ﻭﺍﳌﻨﻬﺞ ﺍﻟﻨﺒﻮﻱ ﰲ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﳌﺨـﺎﻟﻒ ﺿـﻤﻦ‬
‫ﺍﻟﻔﺮﻭﻉ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬

‫اﻟﻔﺮع اﻷول‪ :‬اﻟﻤﻨﮭﺞ اﻟﻘﺮآﻧﻲ ﻓﻲ اﻟﺘﻌﺎﻣﻞ ﻣﻊ اﻟﻤﺨﺎﻟﻒ‬

‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻳﺪﻋﻮﻧﺎ ﺇﱃ ﺃﻥ ﻧﺘﻌﺎﻣﻞ ﻣﻊ ﺍﳌﺨﺎﻟﻔﲔ ﻣﻬﻤﺎ ﻛﺎﻧﺖ ﳐﺎﻟﻔﺘﻬﻢ ‪-‬ﻭﻟﻮ ﻛﺎﻧﻮﺍ ﻛﻔﺎﺭﺍ‪ -‬ﺃﺣﺴـﻦ‬
‫ﺍﳌﻌﺎﻣﻠﺔ ﻭﺃﺭﻗﺎﻫﺎ ﻭﺇﻟﻴﻚ ﺑﻌﺾ ﺍﻟﻨﻤﺎﺫﺝ‪:‬‬
‫‪-١‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﺁﻣﺮﺍ ﻣﻮﺳﻰ ﻭﻫﺎﺭﻭﻥ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ‪) :‬ﺍﺫﻫﺒﺎ ﺇﱃ ﻓﺮﻋﻮﻥ ﺇﻧﻪ ﻃﻐﻰ ﻓﻘﻮﻻ ﻟﻪ ﻗﻮﻻ ﻟﻴﻨﺎ‬
‫ﻟﻌﻠﻪ ﻳﺘﺬﻛﺮ ﺃﻭ ﳜﺸﻰ( ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﻘﻮﻝ ﺍﻟﻠﲔ ﻣﻄﻠﻮﺏ ﻣﻊ ﻓﺮﻋﻮﻥ ﺍﻟﻄﺎﻏﻮﺕ ﺍﻷﻛﱪ ﻓﻜﻴﻒ ﻻ ﻳﻜـﻮﻥ‬
‫ﻣﻄﻠﻮﺑﺎ ﻣﻊ ﺍﳌﺴﻠﻢ ﺍﳌﺨﺎﻟﻒ ﰲ ﺍﳌﺬﻫﺐ؟! )ﻋﻘﺪﻱ ﺃﻭ ﻓﻘﻬﻲ ﺃﻭ ﺣﺮﻛﻲ(‪ ..‬ﺭﻭﻯ ﺍﳋﻄﻴﺐ ﺍﻟﺒﻐﺪﺍﺩﻱ ﺃﻥ‬
‫ﻫﺎﺭﻭﻥ ﺍﻟﺮﺷﻴﺪ ﺑﻴﻨﻤﺎ ﻛﺎﻥ ﻳﻄﻮﻑ ﻳﻮﻣﺎ ﺑﺎﻟﺒﻴﺖ ﺇﺫ ﻋﺮﺽ ﻟﻪ ﺭﺟﻞ ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺇﱐ ﺃﺭﻳـﺪ ﺃﻥ‬
‫ﺃﻛﻠﻤﻚ ﺑﻜﻼﻡ ﻓﻴﻪ ﻏﻠﻈﺔ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻻ ﻭﻻ ﻧﻌﻤﺖ ﻋﲔ‪ ،‬ﻗﺪ ﺑﻌﺚ ﺍﷲ ﻣﻦ ﻫﻮ ﺧﲑ ﻣﻨﻚ ﺇﱃ ﻣﻦ ﻫﻮ ﺷﺮ‬
‫ﻣﲏ ﻓﺄﻣﺮﻩ ﺃﻥ ﻳﻘﻮﻝ ﻟﻪ ﻗﻮﻻ ﻟﻴﻨﺎ(ﺍﻩ ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ ‪٢٣٥/١٠‬‬
‫‪-٢‬ﻭﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﳐﺎﻃﺒﺎ ﻧﺒﻴﻪ ﺍﻟﻜﺮﱘ‪) :‬ﻓﺒﻤﺎ ﺭﲪﺔ ﻣﻦ ﺍﷲ ﻟﻨﺖ ﳍﻢ ﻭﻟﻮ ﻛﻨﺖ ﻓﻀﺎ ﻏﻠـﻴﻆ ﺍﻟﻘﻠـﺐ‬
‫ﻻﻧﻔﻀﻮﺍ ﻣﻦ ﺣﻮﻟﻚ( ﻓﻠ‪‬ﲔ‪ ‬ﺍﳌﺼﻄﻔﻰ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﺭﲪﺔ ﻣﻦ ﺍﷲ ﳍﻢ‪ ،‬ﻭﻫﻮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻟﻴﺲ ﺭﲪﺔ ﻟﻠﻤﺴﻠﻤﲔ ﻓﺤﺴﺐ ﺑﻞ )ﻭﻣﺎ ﺃﺭﺳﻠﻨﺎﻙ ﺇﻻ ﺭﲪﺔ ﻟﻠﻌﺎﳌﲔ(‪ ،‬ﻭﺍﻟﻌﺎﳌﲔ ﻛﻞ ﻣﺎ ﻋﺪﺍ‬
‫ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﰲ ﺍﻵﻳﺔ ﺃﻥ ﺍﻟﻔﻀﺎﺿﺔ ﻭﺍﻟﻐﻠﻈﺔ ﻣﻊ ﺍﻟﻨﺎﺱ ﺳﺒﺐ ﻟﻠﺘﻨﻔﲑ ﻋﻦ ﺍﻟﺪﻳﻦ ﻭﺍﻧﻔﻀﺎﺽ ﺍﻟﻨـﺎﺱ ﻋـﻦ‬
‫ﺍﻟﺪﺍﻋﻴﺔ‪ ،‬ﻭﻫﺬﺍ ﺃﻣﺮ ﻣﺸﺎﻫﺪ‪ ،‬ﻟﻜﻦ ﻟﻌﻤﻮﻡ ﺍﻟﺒﻠﻮﻯ ﺑﻪ ﻧﺒﻪ ﺍﷲ ﺇﱃ ﺍﺟﺘﻨﺎﺑﻪ ﻭﺍﻟﺒﻌﺪ ﻋﻨﻪ‬
‫‪-٣‬ﻭﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪) :‬ﻭﻻ ﲡﺎﺩﻟﻮﺍ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﺇﻻ ﺑﺎﻟﱵ ﻫﻲ ﺃﺣﺴﻦ( ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪) :‬ﻭﺟﺎﺩﳍﻢ ﺑـﺎﻟﱵ‬
‫ﻫﻲ ﺃﺣﺴﻦ( ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﺍ‪‬ﺎﺩﻟﺔ ‪-‬ﻟﻴﺲ ﺑﺎﳊﺴﲎ ﻓﺤﺴﺐ ﺑﻞ ﺑﺎﻟﱵ ﻫﻲ ﺃﺣﺴﻦ‪ -‬ﻣﻄﻠﻮﺑﺔ ﻣﻊ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ‬
‫ﻭﺍﻟﻜﻔﺎﺭ ﻓﻬﻲ ﻣﻊ ﺍﳌﺴﻠﻢ ﺍﳌﺨﺎﻟﻒ ﰲ ﺍﳌﺬﻫﺐ ﺃﻭﱃ ﻭﺃﺣﺮﻯ‬
‫‪-٤‬ﻭﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪) :‬ﻟﻘﺪ ﺟﺎﺀﻛﻢ ﺭﺳﻮﻝ ﻣﻦ ﺃﻧﻔﺴﻜﻢ ﻋﺰﻳﺰ ﻋﻠﻴﻪ ﻣﺎ ﻋﻨﺘﻢ ﺣﺮﻳﺺ ﻋﻠﻴﻜﻢ ﺑـﺎﳌﺆﻣﻨﲔ‬
‫ﺭﺀﻭﻑ ﺭﺣﻴﻢ( ﻫﺬﺍ ﺍﻵﻳﺔ ﰲ ﻣﻌﺎﻣﻠﺔ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻟﻠﻤﺆﻣﻨﲔ ﻭﱂ ﺗﻔﺮﻕ ﺑﲔ ﻣـﺬﻫﺐ‬
‫ﻭﻣﺬﻫﺐ‪ ،‬ﻓﻌﻨﺖ‪ ‬ﻛﻞ ﻣﺆﻣﻦ ﻋﺰﻳﺰ‪ ‬ﻋﻠﻴﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻭﻛﺬﺍ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺪﺍﻋﻴﺔ‪ ،‬ﻭﻫﻮ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﺣﺮﻳﺺ ﻋﻠﻰ ﻛﻞ ﻣﺆﻣﻦ ﻭﻛﺬﺍ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺪﺍﻋﻴﺔ‪ ،‬ﻭﻫﻮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﺭﺀﻭﻑ ﺭﺣﻴﻢ ﺑﺎﳌﺆﻣﻨﲔ ﻭﻫﻜﺬﺍ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺪﺍﻋﻴﺔ ﺭﺀﻭﻑ ﺭﺣﻴﻢ ﺑﻜﻞ ﺍﳌﺆﻣﻨﲔ ﻋﻠـﻰ‬
‫ﺍﺧﺘﻼﻑ ﻣﺬﺍﻫﺒﻬﻢ‬

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 ‫اﻟﻔﺮع اﻟﺜﺎﻧﻲ‪ :‬اﻟﻤﻨﮭﺞ اﻟﻨﺒﻮي ﻓﻲ اﻟﺘﻌﺎﻣﻞ ﻣﻊ اﻟﻤﺨﺎﻟﻒ‬
‫ﺇﺫﺍ ﺗﺼﻔﺤﻨﺎ ﺍﻟﺴﲑﺓ ﺍﻟﻨﺒﻮﻳﺔ ﻭﺍﳊﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ ﻓﺴﻨﺠﺪ ﺃﻥ ﻣﻌﺎﻣﻠﺔ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺁﻟـﻪ ﻭﺳـﻠﻢ‬
‫ﳌﺨﺎﻟﻔﻴﻪ ‪-‬ﻣﻦ ﺍﻟﻜﻔﺎﺭ ﻭﺍﳌﻨﺎﻓﻘﲔ ﻭﺍﻟﻌﺼﺎﺓ ﻭﺍﳌﺒﺘﺪﻋﺔ‪ -‬ﻛﺎﻧﺖ ﰲ ﻏﺎﻳﺔ ﺍﻟﺴﻤﻮ ﻭﺍﻟﺮﻓﻌﺔ ﻭﻟﻨﺄﺧـﺬ ﺑﻌـﺾ‬
‫ﺍﻟﻨﻤﺎﺫﺝ‪:‬‬

‫اﻟﮭﺪي اﻟﻨﺒﻮي ﻓﻲ اﻟﺘﻌﺎﻣﻞ ﻣﻊ اﻟﻜﻔﺎر‬

‫ﻟﻘﺪ ﺍﺟﺘﻬﺪ ﺍﳌﺸﺮﻛﻮﻥ ﰲ ﺻﻨﻮﻑ ﺍﻷﺫﻯ ﻟﻠﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻓﺴﺒﻮﻩ ﻭﺷﺘﻤﻮﻩ ﻭﻗﺎﻟﻮﺍ‪ :‬ﺳﺎﺣﺮ‬
‫ﻭﻛﺎﺫﺏ ﻭﻛﺎﻫﻦ‪ ...‬ﻭﱂ ﻳﻜﺘﻔﻮﺍ ﺑﺎﻟﻘﻮﻝ ﺑﻞ ﻭﺿﻌﻮﺍ ﺍﻷﺫﻯ ﻋﻠﻰ ﻇﻬﺮﻩ ﻭﻫﻮ ﻳﺼﻠﻲ ﻭﻭﺿﻊ ﺑﻌﺾ ﺻﻨﺎﺩﻳﺪ‬
‫ﻗﺮﻳﺶ ﺭﺟﻠﻪ ﺍﻟﻨﺠﺴﺔ ﻋﻠﻰ ﺭﻗﺒﺔ ﺍﳌﺼﻄﻔﻰ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻭﻫﻮ ﻳﺼﻠﻲ‪ ..‬ﻭﱂ ﻳﻜﺘﻔﻮﺍ ﺑﺬﻟﻚ ﺑﻞ‬
‫ﺣﺎﺻﺮﻭﻩ ﻭﺃﺻﺤﺎﺑﻪ ﺍﻗﺘﺼﺎﺩﻳﺎ ﰲ ﺍﻟﺸﻌﺐ ﺣﱴ ﺃﻛﻠﻮﺍ ﺍﳉﻠﻮﺩ ﻭﺍﻟﺸﺠﺮ‪ ..‬ﻭﺑﻌﺪ ﺫﻟﻚ ﻣﺎﺕ ﻋﻤـﻪ ﺍﻟـﺬﻱ‬
‫ﻳﺪﺍﻓﻊ ﻋﻨﻪ ﻭﺑﻌﺪﻫﺎ ﻣﺎﺗﺖ ﺧﺪﳚﺔ ﺍﻟﱵ ﻛﺎﻧﺖ ﺗﻮﺍﺳﻴﻪ ﻓﺎﺷﺘﺪ ﺃﺫﻯ ﺍﳌﺸﺮﻛﲔ ﻋﻠﻴﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺁﻟـﻪ‬
‫ﻭﺳﻠﻢ‪..‬‬
‫ﻭﰲ ﻫﺬﻩ ﺍﻷﺟﻮﺍﺀ ﺭﺣﻞ ﺍﻟﻨﱯ ﺻﻠﻰ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﺇﱃ ﺍﻟﻄﺎﺋﻒ ﻓﻌﺮﺽ ﻋﻠﻴﻬﻢ ﺍﻹﺳﻼﻡ ﻓﻠﻢ ﳚﻴﺒﻮﻩ ﺑﻞ‬
‫ﻃﺮﺩﻭﻩ ﻭﺃﻏﺮﻭﺍ ﺑﻪ ﺍﻟﺴﻔﻬﺎﺀ ﻭﺍﻟﺼﺒﻴﺎﻥ ﻓﺮﻣﻮﻩ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﺑﺎﳊﺠﺎﺭﺓ ﺣﱴ ﺃﺩﻣﻮﻩ ‪-‬ﺑﺄﰊ ﻭﺃﻣﻲ‬
‫ﻫﻮ‪ -‬ﻓﺮﺟﻊ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻫﺎﺋﻤﺎ ﻋﻠﻰ ﻭﺟﻬﻪ ﻣﻬﻤﻮﻣﺎ ﻣﻐﻤﻮﻣﺎ ﻻ ﻟﻨﻔﺴﻪ ﻭﻻ ﳌﺎ ﺃﺻﺎﺑﻪ ﻭﻟﻜﻦ‬
‫ﻟﻌﺪﻡ ﻗﺒﻮﳍﻢ ﺩﻳﻦ ﺍﷲ‪ ،‬ﻭﻟﻘﺪ ﺳﺄﻟﺖ ﺍﻟﺴﻴﺪﺓ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ‬
‫ﻓﻘﺎﻟﺖ ﻟﻪ‪ :‬ﻫﻞ ﻟﻘﻴﺖ ﻣﻦ ﻗﻮﻣﻚ ﺃﺷﺪ ﳑﺎ ﻟﻘﻴﺖ ﻣﻨﻬﻢ ﻳﻮﻡ ﺃﺣﺪ؟ ﻓﻘﺎﻝ‪ :‬ﻧﻌﻢ ﻳﺎ ﻋﺎﺋﺸﺔ ﻋﻨﺪﻣﺎ ﻋﺮﺿـﺖ‬
‫ﻧﻔﺴﻲ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﻄﺎﺋﻒ ﻓﺮﺩﻭﱐ ﻭﺭﻣﻮﱐ ﺑﺎﳊﺠﺎﺭﺓ ﻓﺨﺮﺟﺖ ﻫﺎﺋﻤﺎ ﻋﻠﻰ ﻭﺟﻬﻲ ﻓﻠﻢ ﺃﺳﺘﻔﻖ ﺇﻻ ﺑﻘﺮﻥ‬
‫ﺍﻟﺜﻌﺎﻟﺐ‪ ،‬ﻛﻤﺎ ﰲ ﺍﻟﺼﺤﻴﺢ‬
‫ﻳﺎ ﺗﺮﻯ ﻣﺎ ﻫﻮ ﺍﻟﺬﻱ ﺃﻓﺎﻗﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﰲ ﻗﺮﻥ ﺍﻟﺜﻌﺎﻟﺐ )ﻣﻴﻘﺎﺕ ﺍﻟﻄﺎﺋﻒ(؟ ﻟﻘﺪ ﺍﺳـﺘﻔﺎﻕ‬
‫ﻋﻠﻰ ﺻﻮﺕ ﺟﱪﻳﻞ ﻭﻫﻮ ﻳﻘﻮﻝ ﻟﻪ‪ :‬ﺇﻥ ﺍﻟﺴﻼﻡ ﻳﻘﺮﺅﻙ ﺍﻟﺴﻼﻡ ﻭﻗﺪ ﺃﺭﺳﻞ ﻣﻌﻲ ﻣﻠﻚ ﺍﳉﺒﺎﻝ ﻟﺘﺄﻣﺮﻩ ﲟـﺎ‬
‫ﺷﺌﺖ‪ ،‬ﰒ ﻗﺎﻝ ﻣﻠﻚ ﺍﳉﺒﺎﻝ ﻟﻠﻤﺼﻄﻔﻰ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻳﺎ ﳏﻤﺪ ﻣﺮﱐ ﲟﺎ ﺷﺌﺖ‪ ..‬ﺇﻥ ﺷـﺌﺖ‬
‫ﺃﻥ ﺃﻃﺒﻖ ﻋﻠﻴﻬﻢ ﺍﻷﺧﺸﺒﲔ )ﺟﺒﻠﹶﻲ ﻣﻜﺔ( ﻓﻌﻠﺖ‪ ،‬ﻓﻤﻊ ﻛﻞ ﻣﺎ ﻓﻌﻠﻮﺍ ﺑﻪ ﻛﺎﻥ ﺟﻮﺍﺏ ﺻـﺎﺣﺐ ﺍﻟﻘﻠـﺐ‬
‫ﺍﻟﺮﺣﻴﻢ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ‪) :‬ﻻ‪ ..‬ﺇﱐ ﻷﺭﺟﻮ ﺃﻥ ﳜﺮﺝ ﺍﷲ ﻣﻦ ﺃﺻﻼ‪‬ﻢ ﻣﻦ ﻳﻮﺣﺪ ﺍﷲ ﺗﻌﺎﱃ ﻭﻻ‬
‫ﻳﺸﺮﻙ ﺑﻪ ﺷﻴﺌﺎ(‪ ،‬ﻭﻟﻘﺪ ﺣﻘﻖ ﺍﷲ ﻟﻨﺒﻴﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻣﺎ ﺭﺟﺎﻩ ﻓﺄﺧﺮﺝ ﺍﷲ ﻣـﻦ ﺃﺻـﻼﺏ‬
‫ﺃﻭﻟﺌﻚ ﺍﻟﺼﻨﺎﺩﻳﺪ ﻣﻦ ﺟﺎﻫﺪ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺑﺎﻟﻨﻔﺲ ﻭﺍﻟﻨﻔﻴﺲ ﻟﻨﺸﺮ ﺍﻹﺳﻼﻡ ﰲ ﺍﻟﺸﺮﻕ ﻭﺍﻟﻐﺮﺏ‬
‫ﻟﻮ ﻓﺮﺿﻨﺎ ﺃﻥ ﻣﻠﹶﻚ‪ ‬ﺍﳉﺒﺎﻝ ﻋ‪‬ﺮﺽ ﻋﻠﻰ ﺃﺣﺪ ﻣﻨﺎ ﺍﻟﻴﻮﻡ ﺃﻥ ﻳﻔﻌﻞ ﰲ ﳐﺎﻟﻔﻴﻪ ﰲ ﺍﳌﺬﻫﺐ )ﻋﻘﺪﻱ ﺃﻭ ﻓﻘﻬـﻲ‬
‫ﺃﻭ ﺣﺮﻛﻲ( ﻣﺜﻞ ﻣﺎ ﻋﺮﺽ ﻣﻠﻚ ﺍﳉﺒﻞ ﻋﻠﻰ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﰲ ﺍﳌﺸﺮﻛﲔ ﻟﻘﺎﻝ ﺍﻟﻜـﺜﲑ‬
‫ﻣﻨﺎ‪ :‬ﺍﻓﻌﻞ ﻭﻻ ﺣﺮﺝ ﻋﺎﺟﻼ ﻏﲑ ﺁﺟﻞ‬

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 ‫ﻭﺇﱐ ﻷﺳﺄﻝ ﻧﻔﺴﻲ ﻭﺇﺧﻮﺍﱐ )ﺍﻟﺪﻋﺎﺓ( ﺍﻟﺴﺆﺍﻝ ﺍﻟﺘﺎﱄ‪ :‬ﻟﻮ ﻗﺎﻝ ﻟﻨﺎ ﻣﻠﻚ ﺍﳉﺒﺎﻝ‪ :‬ﺇﻥ ﺷﺌﺘﻢ ﺃﻥ ﺃﻃﺒﻖ ﺟﺒﺎﻝ‬
‫ﺃﻣﺮﻳﻜﺎ ﻋﻠﻰ ﺃﻫﻠﻬﺎ ﻟﻔﻌﻠﺖ‪ ،(٣١) ‬ﻓﻤﺎ ﺳﻴﻜﻮﻥ ﺟﻮﺍﺑﻨﺎ؟!!!‬
‫ﻫﻞ ﺳﻴﻜﻮﻥ ﺗﺎﺑﻌﺎ ﳍﺪﻱ ﺍﻟﻨﱯ ﳏﻤﺪ ﺻﻠﻰ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻓﻨﻘﻮﻝ‪ :‬ﻻ ‪ ..‬ﺇﻧﻨﺎ ﻟﻨﺮﺟﻮ ﺃﻥ ﳜﺮﺝ ﺍﷲ ﻣـﻦ‬
‫ﺃﺻﻼ‪‬ﻢ ﻣﻦ ﻳﻮﺣﺪ ﺍﷲ ﻭﻻ ﻳﺸﺮﻙ ﺑﻪ ﺷﻴﺌﺎ؟ ﺃﻡ ﺳﻨﻘﻮﻝ‪ :‬ﻧﻌﻢ ﺍﻓﻌﻞ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﻗﺒﻞ ﺍﻟﻐﺪ؟‬
‫ﺃﻧﺎ ﻋﻠﻰ ﻳﻘﲔ ﺃﻥ ﺟﻮﺍﺏ ﺍﻷﻛﺜﺮ ﻣﻨﺎ –ﺇﻥ ﱂ ﻳﻜﻦ ﺍﻟﻜﻞ‪ -‬ﺳﻴﻜﻮﻥ ﺍﻟﺜﺎﱐ‪ ،‬ﻭﻫﺬﺍ ﻳﻈﻬﺮ ﻣﺪﻯ ﺍﳋﻠـﻞ ﰲ‬
‫ﺍﻗﺘﺪﺍﺋﻨﺎ ﺑﺮﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﰲ ﺩﻋﻮﺗﻪ‪ ،‬ﻓﺈﻥ ﻫﺪﻑ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟـﻪ‬
‫ﻭﺳﻠﻢ ﻟﻴﺲ ﻫﻮ ﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﺍﻟﻜﻔﺎﺭ ﺑﻞ ﻫﻮ ﺇﺩﺧﺎﻝ ﺍﻟﻜﻔﺎﺭ ﰲ ﺍﻹﺳﻼﻡ ﻓﻬﻮ ﻻ ﻳﺮﻳﺪ ﺃﻥ ﳝﻮﺕ ﺃﺣﺪ ﻋﻠﻰ‬
‫ﺍﻟﻜﻔﺮ‪ ،‬ﺑﻞ ﺭﻭﻱ ﺃﻧﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻛﺎﻥ ﻳﺒﻜﻲ ﺇﺫﺍ ﺭﺃﻯ ﺟﻨﺎﺯﺓ ﻳﻬﻮﺩﻱ ﻣﺎﺕ ﻋﻠﻰ ﻛﻔـﺮﻩ‬
‫ﻓﻴﻘﻮﻟﻮﻥ ﻟﻪ‪ :‬ﻣﺎ ﻳﺒﻜﻴﻚ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ؟ ﻓﻴﻘﻮﻝ‪) :‬ﻧﻔﺲ ﺗﻔﻠﺘﺖ ﻣﲏ ﺇﱃ ﺍﻟﻨﺎﺭ )‪ ،(٣٢‬ﺻﻠﻰ ﺍﷲ ﻭﺳﻠﻢ ﻋﻠﻰ‬
‫ﺻﺎﺣﺐ ﺍﻟﻘﻠﺐ ﺍﻟﺮﺀﻭﻑ ﺍﻟﺮﺣﻴﻢ‪ ،‬ﻓﻤﻦ ﻫﻮ ﻗﺪﻭﺗﻨﺎ ﻳﺎ ﻣﻌﺎﺷﺮ ﺍﻟﺪﻋﺎﺓ ﺇﻥ ﱂ ﻳﻜﻦ ﺭﺳﻮﻝ ﺍﻟﺮﲪﺔ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ؟‬
‫)ﺇﻥ ﻓﻬﻢ ﺍﻷﻧﺒﻴﺎﺀ ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻫﻮ‪ :‬ﺃﻥ ﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﺍﻟﺒﺎﻃﻞ ﻟﻴﺲ ﻣﻌﻨﺎﻩ ﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﺃﻫﻠﻪ‪ ،‬ﻭﺇﳕﺎ‬
‫ﻫﻮ ﺍﳉﻬﺪ ﻭﺍ‪‬ﺎﻫﺪﺓ ﰲ ﻣﻴﺪﺍﻥ ﺍﻟﺪﻋﻮﺓ ﻣﻊ ﺍﳊﻜﻤﺔ ﻭﺍﳌﻮﻋﻈﺔ ﺍﳊﺴﻨﺔ ﻭﺍ‪‬ﺎﺩﻟﺔ ﺑﺎﻟﱵ ﻫﻲ ﺃﺣﺴﻦ ﻭﺗﻜﺮﺍﺭ‬
‫ﺍﻟﻨﺼﻴﺤﺔ ﻭﺍﻟﺘﺬﻛﲑ ﻣﻊ ﺍﻟﺸﻔﻘﺔ ﻭﺍﻟﺮﲪﺔ ﻭﺍﳊﺮﺹ ﺍﻟﺸﺪﻳﺪ ﻋﻠﻰ ﻫﺪﺍﻳﺔ ﺍﻟﻨﺎﺱ ﻭﺇﻧﻘﺎﺫﻫﻢ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﻜﻔﺮ‬
‫ﻭﺍﳌﻌﺎﺻﻲ ﺇﱃ ﺍﳊﻴﺎﺓ ﺍﻟﺮﺍﺷﺪﺓ ﺍﻟﱵ ﳛﺒﻬﺎ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻛﻞ ﻫﺬﺍ ﻣﻊ ﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﺒﻜﺎﺀ ﻭﺍﻟﺘﻀﺮﻉ ﷲ ﺗﻌﺎﱃ ﻛﻲ‬
‫ﻳﻬﺪﻳﻬﻢ ﻭﻳﻘﺒﻞ ﺑﻘﻠﻮ‪‬ﻢ ﺇﻟﻴﻪ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﺇﻥ ﺍﻟﻌﺪﺩ ﺍﻟﻀﺨﻢ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻣﻌﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﰲ ﺣﺠﺔ ﺍﻟﻮﺩﺍﻉ ﻛﺎﻧﻮﺍ ﻛﻠﻬﻢ ﻗﺒﻞ ﺃﻥ ﻳﺪﺧﻠﻮﺍ ﰲ ﺍﻟﺪﻳﻦ ﺃﻫﻞ ﺍﻟﺒﺎﻃﻞ ﻓﻬﻞ ﻛﺎﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻣﺘﻔﻜﺮﺍ ﰲ ﻫﺪﺍﻳﺘﻬﻢ ﺃﻡ ﰲ ﺇﺑﺪﺍ‪‬ﻢ(ﺍﻩ)‪(٣٣‬‬
‫ﺩﻋﻮﻧﺎ ﻣﻦ ﺃﻣﺮﻳﻜﺎ ﺍﻵﻥ‪ ،‬ﻭﻟﻨﺘﻌﺎﻣﻞ ﻣﻊ ﺍﳌﺴﻠﻤﲔ ﺍﳌﺨﺎﻟﻔﲔ ﻟﻨﺎ ﰲ ﺍﳌـﺬﻫﺐ )ﺍﻟﻌﻘـﺪﻱ ﺃﻭ ﺍﻟﻔﻘﻬـﻲ ﺃﻭ‬
‫ﺍﳊﺮﻛﻲ( ﺑﺎﻟﺮﲪﺔ ﺍﻟﱵ ﻛﺎﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻳﺘﻌﺎﻣﻞ ‪‬ﺎ ﻣﻊ ﺍﳌﺸﺮﻛﲔ‪ ،‬ﻭﻭﺍﷲ ﻭﺑﺎﷲ ﻭﺗﺎﷲ‬
‫ﻟﻮ ﺭﺣﻢ ﺑﻌﻀﻨﺎ ﺑﻌﻀﺎ ﻛﻤﺎ ﻛﺎﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻳﺮﺣﻢ ﺍﻟﻜﻔﺎﺭ ﻟﻜﺎﻥ ﺍﳊﺎﻝ ﻏﲑ ﺍﳊﺎﻝ‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﰲ ﻣﺪﺍﺭﺝ ﺍﻟﺴﺎﻟﻜﲔ ﺝ‪/٢‬ﺹ‪) :٣٤٥‬ﻭﻣﻦ ﺃﺭﺍﺩ ﻓﻬﻢ ﻫﺬﻩ ﺍﻟﺪﺭﺟﺔ ﻛﻤﺎ ﻳﻨﺒﻐﻲ ﻓﻠﻴﻨﻈﺮ ﺇﱃ‬
‫ﺳﲑﺓ ﺍﻟﻨﱯ ﻣﻊ ﺍﻟﻨﺎﺱ ﳚﺪﻫﺎ ﻫﺬﻩ ﺑﻌﻴﻨﻬﺎ‪ ،‬ﻭﱂ ﻳﻜﻦ ﻛﻤﺎﻝ ﻫﺬﻩ ﺍﻟﺪﺭﺟﺔ ﻷﺣﺪ ﺳﻮﺍﻩ‪ ،‬ﰒ ﻟﻠﻮﺭﺛـﺔ ﻣﻨـﻬﺎ‬

‫‪ (٣١‬ﻟﻴﺲ ﺍﳌﺮﺍﺩ ﻃﺒﻌﺎ ﻣﻦ ﻳﻘﻮﻡ ﺑﻘﺘﺎﻟﻨﺎ ﻣﻨﻬﻢ ﻓﻘﺪ ﻛﺎﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﺑﻌﺪ ﺍﳍﺠﺮﺓ ﻳﻘﺎﺗﻞ ﻣﻦ ﻳﻘﺎﺗﻠﻪ ﻣﻨﻬﻢ‬
‫ﻭﻳﺪﻋﻮ ﻋﻠﻴﻬﻢ ﻭﺇﳕﺎ ﺍﳌﺮﺍﺩ ﻋﺎﻣﺘﻬﻢ‬
‫‪ (٣٢‬ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﻊ ﺷﻬﺮﺗﻪ ﱂ ﺃﺳﺘﻄﻊ ﺃﻥ ﺃﻗﻒ ﻋﻠﻴﻪ ﰲ ﺍﻟﻜﺘﺐ ﺍﳌﺴﻨﺪﺓ ﺍﻟﱵ ﺑﲔ ﻳﺪﻱ‬
‫‪ ( ٣٣‬ﺍﻗﺘﺒﺎﺱ ﻣﻦ ﻛﺘﺎﺏ )ﻓﻚ ﺍﻻﺷﺘﺒﺎﻛﺎﺕ ﺑﲔ ﺍﳉﻤﺎﻋﺎﺕ ﻭﺍﳊﻜﻮﻣﺎﺕ( ﻟﺮﺟﺐ ﻣﺪﻛﻮﺭ ﺹ‪٦‬‬

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 ‫ﲝﺴﺐ ﺳﻬﺎﻣﻬﻢ ﻣﻦ ﺍﻟﺘﺮﻛﺔ‪ ،‬ﻭﻣﺎ ﺭﺃﻳﺖ ﺃﺣﺪﺍ ﻗﻂ ﺃﲨﻊ ﳍﺬﻩ ﺍﳋﺼﺎﻝ ﻣﻦ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻗﺪﺱ‬
‫ﺍﷲ ﺭﻭﺣﻪ ﻭﻛﺎﻥ ﺑﻌﺾ ﺃﺻﺤﺎﺑﻪ ﺍﻷﻛﺎﺑﺮ ﻳﻘﻮﻝ‪ :‬ﻭﺩﺩﺕ ﺃﱐ ﻷﺻﺤﺎﰊ ﻣﺜﻠﻪ ﻷﻋﺪﺍﺋﻪ ﻭﺧﺼﻮﻣﻪ‬
‫ﻭﻣﺎ ﺭﺃﻳﺘﻪ ﻳﺪﻋﻮ ﻋﻠﻰ ﺃﺣﺪ ﻣﻨﻬﻢ ﻗﻂ ﻭﻛﺎﻥ ﻳﺪﻋﻮ ﳍﻢ‪ ،‬ﻭﺟﺌﺖ ﻳﻮﻣﺎ ﻣﺒﺸﺮﺍ ﻟﻪ ﲟﻮﺕ ﺃﻛـﱪ ﺃﻋﺪﺍﺋـﻪ‬
‫ﻭﺃﺷﺪﻫﻢ ﻋﺪﺍﻭﺓ ﻭﺃﺫﻯ ﻟﻪ ﻓﻨﻬﺮﱐ ﻭﺗﻨﻜﺮ ﱄ ﻭﺍﺳﺘﺮﺟﻊ‪ ،‬ﰒ ﻗﺎﻡ ﻣﻦ ﻓﻮﺭﻩ ﺇﱃ ﺑﻴﺖ ﺃﻫﻠﻪ ﻓﻌﺰﺍﻫﻢ ﻭﻗﺎﻝ‪:‬‬
‫ﺇﱐ ﻟﻜﻢ ﻣﻜﺎﻧﻪ ﻭﻻ ﻳﻜﻮﻥ ﻟﻜﻢ ﺃﻣﺮ ﲢﺘﺎﺟﻮﻥ ﻓﻴﻪ ﺇﱃ ﻣﺴﺎﻋﺪﺓ ﺇﻻ ﻭﺳﺎﻋﺪﺗﻜﻢ ﻓﻴﻪ‪ ،‬ﻭﳓﻮ ﻫـﺬﺍ ﻣـﻦ‬
‫ﺍﻟﻜﻼﻡ ﻓﺴﺮﻭﺍ ﺑﻪ ﻭﺩﻋﻮﺍ ﻟﻪ ﻭﻋﻈﻤﻮﺍ ﻫﺬﻩ ﺍﳊﺎﻝ ﻣﻨﻪ ﻓﺮﲪﻪ ﺍﷲ ﻭﺭﺿﻲ ﻋﻨﻪ(ﺍﻩ‬

‫ﻭﻣﺎ ﺃﺣﺴﻦ ﻗﻮﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﰲ ﳐﺎﻟﻔﻴﻪ ﺍﻟﺬﻳﻦ ﻓﻌﻠﻮﺍ ﺑﻪ ﻣﺎ ﻓﻌﻠﻮﺍ‪) :‬ﺇﻥ ﻣﻦ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻌﻈﻴﻤﺔ ﺍﻟﱵ ﻫﻲ ﻣﻦ‬
‫ﲨﺎﻉ ﺍﻟﺪﻳﻦ ﺗﺄﻟﻴﻒ ﺍﻟﻘﻠﻮﺏ ﻭﺍﺟﺘﻤﺎﻉ ﺍﻟﻜﻠﻤﺔ ﻭﺻﻼﺡ ﺫﺍﺕ ﺍﻟﺒﲔ‪...‬‬
‫ﻭﺃﻭﻝ ﻣﺎ ﺃﺑﺪﺃ ﺑﻪ ﻣﻦ ﻫﺬﺍ ﺍﻷﺻﻞ ﻣﺎ ﻳﺘﻌﻠﻖ ﰊ ﻓﺘﻌﻠﻤﻮﻥ ‪-‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻜﻢ‪ -‬ﺃﱏ ﻻ ﺃﺣﺐ ﺃﻥ ﻳﺆﺫﻯ ﺃﺣﺪ‬
‫ﻣﻦ ﻋﻤﻮﻡ ﺍﳌﺴﻠﻤﲔ ﻓﻀﻼ ﻋﻦ ﺃﺻﺤﺎﺑﻨﺎ ﺑﺸﻲﺀ ﺃﺻﻼ ﻻ ﺑﺎﻃﻨﺎ ﻭﻻ ﻇﺎﻫﺮﺍ‪ ،‬ﻭﻻ ﻋﻨﺪﻱ ﻋﺘﺐ ﻋﻠﻰ ﺃﺣـﺪ‬
‫ﻣﻨﻬﻢ‪ ،‬ﻭﻻ ﻟﻮﻡ ﺃﺻﻼ ﺑﻞ ﳍﻢ ﻋﻨﺪﻱ ﻣﻦ ﺍﻟﻜﺮﺍﻣﺔ ﻭﺍﻹﺟﻼﻝ ﻭﺍﶈﺒﺔ ﻭﺍﻟﺘﻌﻈﻴﻢ ﺃﺿﻌﺎﻑ ﺃﺿﻌﺎﻑ ﻣﺎ ﻛﺎﻥ‬
‫ﻛﻞﹲ ﲝﺴﺒﻪ‬
‫ﻭﻻ ﳜﻠﻮ ﺍﻟﺮﺟﻞ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﳎﺘﻬﺪﺍ ﻣﺼﻴﺒﺎ ﺃﻭ ﳐﻄﺌﺎ ﺃﻭ ﻣﺬﻧﺒﺎ‪ ،‬ﻓﺎﻷﻭﻝ ﻣﺄﺟﻮﺭ ﻣﺸﻜﻮﺭ ﻭﺍﻟﺜﺎﱐ ﻣـﻊ‬
‫ﺃﺟﺮﻩ ﻋﻠﻰ ﺍﻻﺟﺘﻬﺎﺩ ﻓﻤﻌﻔﻮ ﻋﻨﻪ ﻣﻐﻔﻮﺭ ﻟﻪ ﻭﺍﻟﺜﺎﻟﺚ ﻓﺎﷲ ﻳﻐﻔﺮ ﻟﻨﺎ ﻭﻟﻪ ﻭﻟﺴﺎﺋﺮ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻓﻨﻄﻮﻯ ﺑﺴـﺎﻁ‬
‫ﺍﻟﻜﻼﻡ ﺍﳌﺨﺎﻟﻒ ﳍﺬﺍ ﺍﻷﺻﻞ ﻛﻘﻮﻝ ﺍﻟﻘﺎﺋﻞ ﻓﻼﻥ ﻗﺼ‪‬ﺮ‪ ..‬ﻓﻼﻥ ﻣﺎ ﻋﻤﻞ‪ ..‬ﻓﻼﻥ ﺃﻭﺫﻱ ﺍﻟﺸﻴﺦ ﺑﺴـﺒﺒﻪ‪..‬‬
‫ﻓﻼﻥ ﻛﺎﻥ ﺳﺒﺐ ﻫﺬﻩ ﺍﻟﻘﻀﻴﺔ‪ ..‬ﻓﻼﻥ ﻛﺎﻥ ﻳﺘﻜﻠﻢ ﰲ ﻛﻴﺪ ﻓﻼﻥ‪ ..‬ﻭﳓﻮ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﱵ ﻓﻴﻬﺎ ﻣﺬﻣﺔ‬
‫ﻟﺒﻌﺾ ﺍﻷﺻﺤﺎﺏ ﻭﺍﻹﺧﻮﺍﻥ ﻓﺄﱏ ﻻ ﺃﺳﺎﻣﺢ ﻣﻦ ﺃﺫﺍﻫﻢ ﻣﻦ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻭﻻ ﺣﻮﻝ ﻭﻻ ﻗﻮﺓ ﺇﻻ ﺑﺎﷲ(ﺍﻩ‬
‫ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ‪٥١/٢٨‬‬
‫ﻭﰲ ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ﺝ‪/٣‬ﺹ‪) :٢٧١‬ﻭﺃﻧﺎ ﻭﺍﷲ ﻣﻦ ﺃﻋﻈﻢ ﺍﻟﻨﺎﺱ ﻣﻌﺎﻭﻧﺔ ﻋﻠﻰ ﺇﻃﻔﺎﺀ ﻛﻞ ﺷﺮ ﻓﻴﻬﺎ ﻭﰲ‬
‫ﻏﲑﻫﺎ ﻭﺇﻗﺎﻣﺔ ﻛﻞ ﺧﲑ‪ ،‬ﻭﺑﻦ ﳐﻠﻮﻑ ﻟﻮ ﻋﻤﻞ ﻣﻬﻤﺎ ﻋﻤﻞ ﻭﺍﷲ ﻣﺎ ﺃﻗﺪﺭ ﻋﻠﻰ ﺧﲑ ﺇﻻ ﻭﺃﻋﻤﻠﻪ ﻣﻌـﻪ‪،‬‬
‫ﻭﻻ ﺃﻋﲔ ﻋﻠﻴﻪ ﻋﺪﻭﻩ ﻗﻂ‪ ،‬ﻭﻻ ﺣﻮﻝ ﻭﻻ ﻗﻮﺓ ﺇﻻ ﺑﺎﷲ ﻫﺬﻩ ﻧﻴﱵ ﻭﻋﺰﻣﻲ ﻣﻊ ﻋﻠﻤﻲ ﲜﻤﻴﻊ ﺍﻷﻣﻮﺭ ﻓﺈﱐ‬
‫ﺃﻋﻠﻢ ﺃﻥ ﺍﻟﺸﻴﻄﺎﻥ ﻳﱰﻍ ﺑﲔ ﺍﳌﺆﻣﻨﲔ ﻭﻟﻦ ﺃﻛﻮﻥ ﻋﻮﻧﺎ ﻟﻠﺸﻴﻄﺎﻥ ﻋﻠﻰ ﺇﺧﻮﺍﱐ ﺍﳌﺴﻠﻤﲔ(ﺍﻩ‬

‫ﳕﻮﺫﺝ ﻧﺒﻮﻱ ﺁﺧﺮ‪:‬‬

‫ﺑﻌﺪﻣﺎ ﺟﺮﻯ ﻟﻠﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻣﺎ ﺟﺮﻯ ﰲ ﺍﻟﻄﺎﺋﻒ ﱂ ﻳﺘﻮﻗﻒ ﺃﺫﻯ ﺍﳌﺸﺮﻛﲔ‪ ،‬ﺑﻞ ﺑﻌﺪﻫﺎ‬
‫ﺗﺂﻣﺮﻭﺍ ﻋﻠﻰ ﻗﺘﻠﻪ ﻭﺧﺮﺝ ﻣﻦ ﻣﻜﺔ ﻃﺮﻳﺪﺍ ﻣﻬﺪﺭ ﺍﻟﺪﻡ ﻭﱂ ﻳﺘﺮﻛﻮﻩ ﺑﻌﺪ ﻫﺠﺮﺗﻪ ﻟﺴﺒﻴﻠﻪ ﺑﻞ ﻗﺎﺗﻠﻮﻩ ﰲ ﻋـﺪﺓ‬
‫ﻣﻮﺍﺿﻊ‪ ،‬ﻭﰲ ﺃﺣﺪ ﺷﺠﻮﺍ ﺭﺃﺳﻪ ﻭﻛﺴﺮﻭﺍ ﺭﺑﺎﻋﻴﺘﻪ ﻭﺟﺮﺣﻮﺍ ﻭﺟﻨﺘﻪ ﻭﻗﺘﻠﻮﺍ ﻋﻤﻪ ﻭﳓﻮ ﺳﺒﻌﲔ ﻣﻦ ﺃﺻﺤﺎﺑﻪ‪،‬‬

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 ‫ﰒ ﰲ ﺍﳋﻨﺪﻕ ﺃﻟﺒﻮﺍ ﺍﻷﺣﺰﺍﺏ ﻟﻴﺴﺘﺄﺻﻠﻮﺍ ﺷﺄﻓﺘﻪ‪ ،‬ﰒ ﺻﺪﻭﻩ ﰲ ﺍﳊﺪﻳﺒﻴﺔ ﻋﻦ ﻣﻜﺔ ﰒ ﻧﻘﻀﻮﺍ ﻋﻬﺪﻫﻢ ﺍﻟﺬﻱ‬
‫ﺃﺑﺮﻣﻮﻩ ﻣﻌﻪ ﰲ ﺍﳊﺪﻳﺒﻴﺔ‪ ،‬ﻭﺑﻌﺪ ﻛﻞ ﻫﺬﺍ ﺍﻷﺫﻯ ﺟﺎﺀ ﻓﺘﺢ ﻣﻜﺔ ﻭﲤﻜﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻣﻦ‬
‫ﺍﻟﺬﻳﻦ ﻓﻌﻠﻮﺍ ﺑﻪ ﻛﻞ ﺗﻠﻚ ﺍﻟﺼﻨﻮﻑ ﻣﻦ ﺍﻷﺫﻯ ﻓﻴﺎ ﺗﺮﻯ ﻫﻞ ﺍﻧﺘﻘﻢ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ؟!‬
‫ﻟﻘﺪ ﻗﺎﻝ ﳍﻢ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ‪ :‬ﻣﻦ ﺩﺧﻞ ﺩﺍﺭﻩ ﻓﻬﻮ ﺁﻣﻦ ﻭﻣﻦ ﺩﺧﻞ ﺍﳌﺴﺠﺪ ﻓﻬﻮ ﺁﻣﻦ ﻭﻣـﻦ‬
‫ﺩﺧﻞ ﺩﺍﺭ ﺃﰊ ﺳﻔﻴﺎﻥ ﻓﻬﻮ ﺁﻣﻦ‪ ،‬ﰒ ﺧﻄﺒﻬﻢ ﻓﻘﺎﻝ‪ :‬ﻣﺎ ﺗﻈﻨﻮﻥ ﺃﱐ ﻓﺎﻋﻞ ﺑﻜﻢ؟ ﻓﻘﺎﻟﻮﺍ‪ :‬ﺃﺥ‪ ‬ﻛﺮﻡ ﻭﺍﺑﻦ ﺃﺥ‬
‫ﻛﺮﱘ ﻓﻘﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ‪ :‬ﺍﺫﻫﺒﻮﺍ ﻓﺄﻧﺘﻢ ﺍﻟﻄﻠﻘﺎﺀ‪ ،‬ﺻﻠﻰ ﺍﷲ ﻭﺳﻠﻢ ﻋﻠﻰ ﺻـﺎﺣﺐ ﺍﻟﻘﻠـﺐ‬
‫ﺍﻟﺮﺀﻭﻑ ﺍﻟﺮﺣﻴﻢ‬

‫ﳕﻮﺫﺝ ﻧﺒﻮﻱ ﺛﺎﻟﺚ‪:‬‬

‫ﻻ ﳜﻔﻰ ﻋﻠﻰ ﻣﻄﻠﻊ ﻋﻠﻰ ﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ ﻭﺍﻟﺴﲑﺓ ﺍﻟﺸﺮﻳﻔﺔ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳـﻠﻢ ﻛـﺎﻥ‬
‫ﻳﺰﻭﺭ ﺍﻟﻴﻬﻮﺩ ﰲ ﺑﻴﻮ‪‬ﻢ ﺇﺫﺍ ﻣﺮﺿﻮﺍ ﻭﳚﻴﺐ ﺩﻋﻮ‪‬ﻢ ﺇﺫﺍ ﺩﻋﻮﻩ ﻭﻳﺒﻴﻊ ﻭﻳﺸﺘﺮﻱ ﻣﻨﻬﻢ‪ ...‬ﺇﱁ ﻭﻟﻮﻻ ﺿـﻴﻖ‬
‫ﺍﳌﻘﺎﻡ ﻟﺬﻛﺮﻧﺎ ﺑﻌﺾ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺫﻟﻚ‬
‫ﻓﻴﺎ ﻟﻴﺘﻨﺎ ﻧﺰﻭﺭ ﺍﳌﺨﺎﻟﻔﲔ ﻟﻨﺎ ﰲ ﺍﳌﺬﻫﺐ )ﺍﻟﻌﻘﺪﻱ ﺃﻭ ﺍﻟﻔﻘﻬﻲ ﺃﻭ ﺍﳊﺮﻛﻲ( ﻛﻤﺎ ﻛﺎﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻳﺰﻭﺭ ﺍﻟﻴﻬﻮﺩ‪ ،‬ﻭﻳﺎ ﻟﻴﺘﻨﺎ ﳒﻴﺐ ﺩﻋﻮﺓ ﺍﳌﺨﺎﻟﻔﲔ ﻟﻨﺎ ﰲ ﺍﳌﺬﻫﺐ ﻛﻤﺎ ﻛﺎﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ‬
‫ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﳚﻴﺐ ﺩﻋﻮﺓ ﺍﻟﻴﻬﻮﺩ‪ ،‬ﻭﻳﺎ ﻟﻴﺘﻨﺎ ﻧﺘﻌﺎﻣﻞ ﻣﻊ ﺍﳌﺨﺎﻟﻔﲔ ﻟﻨﺎ ﰲ ﺍﳌﺬﻫﺐ ﺑﺎﻷﺧﻼﻕ ﺍﻟﱵ ﻛﺎﻥ ﺍﻟﻨﱯ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻳﺘﻌﺎﻣﻞ ‪‬ﺎ ﻣﻊ ﺍﻟﻴﻬﻮﺩ!!!‬
‫ﻭﺍﻟﻨﻤﺎﺫﺝ ﻋﻠﻰ ﺫﻟﻚ ﻛﺜﲑﺓ ﻟﻜﻦ ﻗﺪ ﻳﻘﻮﻝ ﻗﺎﺋﻞ‪ :‬ﻫﻞ ﻧﺴﻴﺖ ﻗﺘﺎﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟـﻪ ﻭﺳـﻠﻢ‬
‫ﻟﻠﻜﻔﺎﺭ؟ ﻓﺄﻗﻮﻝ‪ :‬ﱂ ﺃﻧﺲ‪ ،‬ﻟﻜﻦ ﺍﳌﻮﻗﻒ ﰲ ﺍﳊﺮﺏ ﻏﲑ ﺍﳌﻮﻗﻒ ﰲ ﺑﻘﻴﺔ ﺍﻟﻮﻗﺖ‪ ،‬ﻣﻊ ﺃﻧﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ‬
‫ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﱂ ﻳﻜﻦ ﳛﺎﺭ‪‬ﻢ ﻷﺟﻞ ﺍﳊﺮﺏ ﻭﻻ ﻷﺟﻞ ﺍﻟﻘﺘﻞ ﻭﺇﳕﺎ ﻷﺟﻞ ﻫﺪﺍﻳﺘﻬﻢ ﻭﻷﺟﻞ ﺃ‪‬ـﻢ ﻭﻗﻔـﻮﺍ‬
‫ﺣﺠﺮ ﻋﺜﺮﺓ ﺃﻣﺎﻡ ﻧﺸﺮ ﺍﳍﺪﺍﻳﺔ ﻭﻭﺻﻮﳍﺎ ﻟﻠﻨﺎﺱ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻮﺯﻳﺮ ﰲ ﺇﻳﺜﺎﺭ ﺍﳊﻖ ﻋﻠـﻰ ﺍﳋﻠـﻖ ﺹ‪:٣٧١‬‬
‫)‪...‬ﺍﳊﺐ ﺍﻟﺬﻱ ﻫﻮ ﰲ ﺍﻟﻘﻠﺐ ﻭﺧﺎﺻﺔ ﻷﺟﻞ ﺍﻟﺪﻳﻦ ﻭﺫﻟﻚ ﻟﻠﻤﺆﻣﻨﲔ ﺍﳌﺘﻘﲔ ﺑﺎﻹﲨﺎﻉ‪ ،‬ﻭﻟﻠﻤﺴـﻠﻤﲔ‬
‫ﺍﳌﻮﺣﺪﻳﻦ ﺇﺫﺍ ﻛﺎﻥ ﻷﺟﻞ ﺇﺳﻼﻣﻬﻢ ﻭﺗﻮﺣﻴﺪﻫﻢ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻛﻤﺎ ﻳﺄﰐ‪ ،‬ﻭﺃﻣﺎ ﺍﳌﺨﺎﻟﻄﺔ ﻭﺍﳌﻨﺎﻓﻌﺔ ﻭﺑﺬﻝ‬
‫ﺍﳌﻌﺮﻭﻑ ﻭﻛﻈﻢ ﺍﻟﻐﻴﻆ ﻭﺣﺴﻦ ﺍﳋﻠﻖ ﻭﺇﻛﺮﺍﻡ ﺍﻟﻀﻴﻒ ﻭﳓﻮ ﺫﻟﻚ ﻓﻴﺴﺘﺤﺐ ﺑﺬﻟﻪ ﳉﻤﻴﻊ ﺍﳋﻠﻖ ﺇﻻ ﻣﺎ‬
‫ﻛﺎﻥ ﻳﻘﺘﻀﻲ ﻣﻔﺴﺪﺓ ﻛﺎﻟﺬﻟﺔ ﻓﻼ ﻳﺒﺬﻝ ﻟﻠﻌﺪﻭ ﰲ ﺣﺎﻝ ﺍﳊﺮﺏ(ﺍﻩ‬
‫ﻭﻣﻊ ﺫﻟﻚ ﻓﻠﻠﺤﺮﺏ ﰲ ﺍﻹﺳﻼﻡ ﺃﺩﺑﻴﺎﺕ ﺭﺍﻗﻴﺔ ﺗﺮﺍﺟﻊ ﰲ ﻣﻈﺎ‪‬ﺎ ﻣﻦ ﻛﺘﺐ ﺍﻟﻔﻘﻪ‪ ،‬ﻭﻫﻨﺎﻙ ﻛﺘﺎﺏ ﻣﻔﺮﺩ ﰲ‬
‫ﺫﻟﻚ ﺍﲰﻪ )ﺍﻟﻘﺘﺎﻝ ﻭﺍﳉﻬﺎﺩ ﰲ ﺍﻹﺳﻼﻡ( ﻟﻠﺪﻛﺘﻮﺭ ﳏﻤﺪ ﺧﲑ ﻫﻴﻜﻞ‪ ،‬ﻭﺁﺧﺮ ﻟﻠﺪﻛﺘﻮﺭ ﻭﻫﺒﺔ ﺍﻟﺰﺣﻴﻠﻲ ﺍﲰﻪ‬
‫)ﻧﻈﺮﻳﺔ ﺍﳊﺮﺏ ﰲ ﺍﻹﺳﻼﻡ(‪ ،‬ﻭﻟﻠﻔﻘﲑ ﲝﺚ ﻋﻦ ﺍﳉﻬﺎﺩ ﺑﻌﻨﻮﺍﻥ‪) :‬ﺣﻜﻢ ﺟﻬﺎﺩ ﺍﻻﺣـﺘﻼﻝ ﰲ ﺍﳌـﺬﺍﻫﺐ‬
‫ﺍﻟﺜﻤﺎﻧﻴﺔ( ﻣﻨﺸﻮﺭ ﻋﻠﻰ ﺍﻟﻨﺖ‬

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 ‫ﰒ ﻛﻼﻣﻨﺎ ﻫﻨﺎ ﺇﳕﺎ ﻫﻮ ﰲ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﳌﺴﻠﻤﲔ ﺍﳌﺨﺎﻟﻔﲔ ﰲ ﺍﳌﺬﻫﺐ )ﻋﻘﺪﻱ ﺃﻭ ﻓﻘﻬﻲ ﺃﻭ ﺣﺮﻛﻲ(‪ ،‬ﻭﺇﳕﺎ‬
‫ﺫﻛﺮﻧﺎ ﺻﻔﺔ ﺗﻌﺎﻣﻞ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻣﻊ ﺍﻟﻜﻔﺎﺭ ﻣﻦ ﺑﺎﺏ ﻗﻴﺎﺱ ﺍﻷﻭﱃ‪ ،‬ﻓﻤﻌﺎﻣﻠﺔ ﺍﻟﺮﺳﻮﻝ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﰲ ﺣﺎﻟﺔ ﻋﺪﻡ ﺍﳊﺮﺏ ﻣﻊ ﺍﻟﻜﻔﺎﺭ ﳚﺐ ‪-‬ﻣﻦ ﺑﺎﺏ ﺃﻭﱃ‪ -‬ﺃﻥ ﻧﺘﻌﺎﻣﻞ ‪‬ﺎ ﻣـﻊ ﺍﳌﺴـﻠﻤﲔ‬
‫ﺍﳌﺨﺎﻟﻔﲔ ﻟﻨﺎ ﰲ ﺍﳌﺬﻫﺐ ﻷﻧﻪ ﺍﻟﻌﻼﻗﺔ ﻣﻌﻬﻢ ﻫﻲ ﻋﺪﻡ ﺍﳊﺮﺏ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ‬

‫اﻟﮭﺪي اﻟﻨﺒﻮي ﻓﻲ اﻟﺘﻌﺎﻣﻞ ﻣﻊ اﻟﻤﻨﺎﻓﻘﯿﻦ‬

‫ﻫﺬﺍ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺳﻠﻮﻝ ﺭﺃﺱ ﺍﻟﻨﻔﺎﻕ ﱂ ﻳﻔﺘﺄ ﰲ ﺍﻟﻜﻴﺪ ﻟﻠﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻭﺃﺻﺤﺎﺑﻪ‪ ،‬ﻓﻘﹶﺒ‪‬ـﻞ‬
‫ﺃﻥ ﻳ‪‬ﻈﻬﺮ ﺍﻹﺳﻼﻡ ﻭﻋﻨﺪ ﻣﻘﺪﻡ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻟﻠﻤﺪﻳﻨﺔ‪ ..‬ﻳﺄﰐ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ‬
‫ﺭﺍﻛﺒﺎ ﲪﺎﺭﺍ ‪‬ﻠﺲ ﻓﻴﻪ ﺫﻟﻚ ﺍﻟﺮﺟﻞ ﻓﻴﻘﻮﻝ‪ :‬ﻟﻘﺪ ﺁﺫﺍﻧﺎ ﻧﱳ ﲪﺎﺭﻙ ﻳﺎ ﳏﻤﺪ ﻭﻳﺘﺴﺒﺐ ﰲ ﻓﺘﻨﺔ‪ ..‬ﻭﺗـﺪﻭﺭ‬
‫ﺍﻷﻳﺎﻡ ﻭﺇﺫﺍ ﺑﻪ ﻳﻘﻮﻝ ﰲ ﺑﻌﺾ ﺍﻟﻐﺰﻭﺍﺕ‪ :‬ﳏﻤﺪ ﺃﺫﻝ ﻭﳓﻦ ﺍﻷﻋﺰﺓ ﻭﺇﺫﺍ ﻗﺪﻣﻨﺎ ﺍﳌﺪﻳﻨﺔ ﻟﻴﺨﺮﺟﻦ ﺍﻷﻋﺰ ﻣﻨﻬﺎ‬
‫ﺍﻷﺫﻝ‪ ،‬ﻭﰲ ﻏﺰﻭﺓ ﺃﺣﺪ ﺭﺟﻊ ﺑﺜﻠﺚ ﺍﳉﻴﺶ ﲞﻄﺔ ﺧﺒﻴﺜﺔ‪ ،‬ﻭﺑﻌﺪ ﺑﲏ ﺍﳌﺼﻄﻠﻖ ﺁﺫﻯ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ‬
‫ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﰲ ﺃﻫﻠﻪ ﻭﻃﻌﻦ ﰲ ﻋﺮﺿﻪ ﺑﺎ‪‬ﺎﻡ ﺍﻟﺴﻴﺪﺓ ﻋﺎﺋﺸﺔ ﻭﺗﻮﱃ ﻛﱪ ﺍﻷﻣﺮ‪...‬ﺇﱁ ﻣﻜﺎﺋﺪﻩ‬
‫ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﺸﻜﹼﻞ ﻫﻮ ﻭﺃﺗﺒﺎﻋﻪ ﺍﻟﻄﺎﺑﻮﺭ ﺍﳋﺎﻣﺲ ﰲ ﺍ‪‬ﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ ﳌﺎ ﻣﺎﺕ ﺟﺎﺀ ﺍﺑﻨﻪ ﳜﱪ‬
‫ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﺑﻨﺒﺄ ﻭﻓﺎﺗﻪ ﻓﺄﻋﻄﺎﻩ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﺛﻮﺑﻪ ﺍﻟﺬﻱ ﻳﻠﻲ‬
‫ﺟﺴﺪﻩ ﻟﻴﻜﻔﻦ ﺑﻪ ﺃﺑﺎﻩ ﺭﺟﺎﺀ ﺃﻥ ﻳﻐﻔﺮ ﺍﷲ ﻟﻪ‪ ،‬ﰒ ﺧﺮﺝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻓﺼﻠﻰ ﻋﻠﻴﻪ ﻭﺩﻋﺎ ﻟـﻪ‬
‫ﺑﺎﳌﻐﻔﺮﺓ ﻭﻧﺰﻝ ﻭﺃﺩﺧﻠﻪ ﺍﻟﻘﱪ ﺑﻴﺪﻩ‪ ،‬ﻭﳌﺎ ﻧﺰﻝ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪) :‬ﺍﺳﺘﻐﻔﺮ ﳍﻢ ﺃﻭ ﻻ ﺗﺴﺘﻐﻔﺮ ﻟﻪ ﺇﻥ ﺗﺴﺘﻐﻔﺮ ﳍـﻢ‬
‫ﺳﺒﻌﲔ ﻣﺮﺓ ﻓﻠﻦ ﻳﻐﻔﺮ ﺍﷲ ﳍﻢ( ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ‪ :‬ﻟﻮ ﺃﻋﻠﻢ ﺃﱐ ﺇﻥ ﺍﺳﺘﻐﻔﺮﺕ ﳍﻢ ﺃﻛﺜﺮ ﻣﻦ‬
‫ﺳﺒﻌﲔ ﻣﺮﺓ ﻏﻔﺮ ﳍﻢ ﻻﺳﺘﻐﻔﺮﺕ‪ ،‬ﺻﻠﻰ ﺍﷲ ﻭﺳﻠﻢ ﻋﻠﻰ ﺻﺎﺣﺐ ﺍﻟﻘﻠﺐ ﺍﻟﺮﺀﻭﻑ ﺍﻟﺮﺣﻴﻢ‬

‫اﻟﮭﺪي اﻟﻨﺒﻮي ﻓﻲ اﻟﺘﻌﺎﻣﻞ ﻣﻊ اﻟﻌﺼﺎة‬

‫ﻫﺬﺍ ﺍﻟﺼﺤﺎﰊ ﲪ‪‬ﺎﺭ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻛﺎﻥ ﻣﺪﻣﻦ ﲬﺮ ﻭﻛﺎﻥ ﻛﺜﲑﺍ ﻣﺎ ﳚﻠﺪ ﺍﳊﺪ ﻟﺸﺮﺑﻪ‪ ،‬ﻭﺫﺍﺕ ﻣﺮﺓ ﻟﻘﻴـﻪ‬
‫ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻭﺃﺻﺤﺎﺑﻪ ﰲ ﺍﻟﻄﺮﻳﻖ ﻭﻫﻮ ﺳﻜﺮﺍﻥ ﻓﻘﺎﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ‬
‫ﺍﺟﻠﺪﻭﻩ ﻓﺠﻌﻠﻮﺍ ﻳﻀﺮﺑﻮﻧﻪ ﺑﻌﻀﻬﻢ ﺑﺜﻮﺑﻪ ﻭﺑﻌﻀﻬﻢ ﺑﻨﻌﻠﻪ‪ ..‬ﻭﰲ ﺃﺛﻨﺎﺀ ﺫﻟﻚ ﺳﺒﻪ ﺑﻌﺾ ﺍﻟﺼﺤﺎﺑﺔ ﻭﻗـﺎﻟﻮﺍ‪:‬‬
‫ﻟﻌﻨﻚ ﺍﷲ ﻣﺎ ﺃﻛﺜﺮ ﻣﺎ ﻳﺆﺗﻰ ﺑﻚ‪ ،‬ﻓﻐﻀﺐ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻣﻦ ﻫﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ﰲ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ‬
‫ﺍﻟﻌﺼﺎﺓ ﻭﻗﺎﻝ ﻟﻠﺼﺤﺎﺑﺔ‪ :‬ﻻ ﺗﻌﻴﻨﻮﺍ ﺍﻟﺸﻴﻄﺎﻥ ﻋﻠﻰ ﺃﺧﻴﻜﻢ ﺇﻧﻪ ﳛﺐ ﺍﷲ ﻭﺭﺳﻮﻟﻪ‪ ،‬ﺻﻠﻰ ﺍﷲ ﻭﺳﻠﻢ ﻋﻠـﻰ‬
‫ﺻﺎﺣﺐ ﺍﻟﻘﻠﺐ ﺍﻟﺮﺀﻭﻑ ﺍﻟﺮﺣﻴﻢ‬
‫ﻟﻘﺪ ﻛﺎﻧﺖ ﻃﺮﻳﻘﺔ ﻣﻌﺎﻣﻠﺘﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻣﻊ ﺍﻟﻌﺼﺎﺓ ﻫﻲ ﺇﺛﺎﺭﺓ ﻭﺗﻨﻤﻴﺔ ﺟﻮﺍﻧﺐ ﺍﳋﲑ ﺍﻟـﱵ‬
‫ﻋﻨﺪﻫﻢ‪ ،‬ﻓﻬﺬﺍ ﺍﻟﺼﺤﺎﰊ ﺳﻜﺮﺍﻥ ﻟﻜﻦ ﺫﻛﺮ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻷﺻﺤﺎﺑﻪ ‪-‬ﻭﺍﻟﺮﺟﻞ ﻳﺴﻤﻊ‪-‬‬

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 ‫ﺃﻧﻪ ﳛﺐ ﺍﷲ ﻭﺭﺳﻮﻟﻪ‪ ،‬ﺣﱴ ﻳ‪‬ﻌﻠﹼﻤﻬﻢ –ﺃﻭﻻ‪ -‬ﻛﻴﻒ ﻳﺘﻌﺎﻣﻠﻮﻥ ﻣﻊ ﺍﻟﻌﺼﺎﺓ‪ ،‬ﻭﺛﺎﻧﻴﺎ‪ :‬ﺣﱴ ﻳﻜـﻮﻥ ﻫـﺬﺍ‬
‫ﺍﻷﺳﻠﻮﺏ ﺃﺩﻋﻰ ﰲ ﺗﺮﻙ ﺍﻟﻌﺎﺻﻲ ﳌﻌﺼﻴﺘﻪ‪ ،‬ﻓﺈﻥ ﺍﻟﺸﺪﺓ ﰲ ﺍﻟﻐﺎﻟﺐ ﺗﺆﺩﻱ ﺇﱃ ﺍﻟﻌﻨﺎﺩ‪ ،‬ﻭﺇﺫﺍ ﺣﺼﻞ ﺍﻣﺘﺜـﺎﻝ‬
‫ﺍﳌﺨﺎﻟﻒ ﻟﻠﺸﺪﺓ ﻓﻬﻮ ﻇﺎﻫﺮﻱ ﻭﻟﻴﺲ ﻣﻦ ﺍﻟﻘﻠﺐ‬
‫ﻭﺫﺍﺕ ﻣﺮﺓ ﻛﺎﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﰲ ﳎﻠﺲ ﻣﻊ ﺃﺻﺤﺎﺑﻪ ﻓﺄﻗﺒﻞ ﺷﺎﺏ ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﺃﺭﻳﺪ ﺃﻥ ﺗﺒﻴﺢ ﱄ ﺍﻟﺰﻧﺎ‪ ،‬ﻓﻬﻢ‪ ‬ﺑﻪ ﺍﻟﺼﺤﺎﺑﺔ ﻓﺴﻜﻨﻬﻢ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﰒ ﻗﺎﻝ ﻟﻪ‪ :‬ﺍﺟﻠـﺲ‪،‬‬
‫ﻫﻞ ﺗﺮﺿﻰ ﺍﻟﺰﻧﺎ ﻷﻣﻚ؟ ﻗﺎﻝ‪ :‬ﻻ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﻜﺬﻟﻚ ﺍﻟﻨﺎﺱ ﻻ ﻳﺮﺿﻮﻧﻪ ﻷﻣﻬﺎ‪‬ﻢ‪ ..‬ﰒ ﺫﻛﺮ ﻟﻪ ﺃﺧﺘﻪ ﻭﺑﻨﺘـﻪ‬
‫ﻭﻋﻤﺘﻪ ﻭﺧﺎﻟﺘﻪ ﰒ ﻭﺿﻊ ﻳﺪﻩ ﻋﻠﻰ ﺻﺪﺭﻩ ﻭﺩﻋﺎ ﻟﻪ‪ ،‬ﺑﻌﺪ ﺫﻟﻚ ﻣﺎ ﻫﻲ ﺍﻟﻨﺘﻴﺠﺔ؟ ﻟﻘﺪ ﻗﺎﻝ ﺫﻟﻚ ﺍﻟﺸﺎﺏ‪ :‬ﻟﻘﺪ‬
‫ﻗﻤﺖ ﻭﻟﻴﺲ ﺷﻲﺀ ﺃﺑﻐﺾ ﺇﱃ ﻗﻠﱯ ﻣﻦ ﺍﻟﺰﻧﺎ‪ ،‬ﺻﻠﻰ ﺍﷲ ﻭﺳﻠﻢ ﻋﻠﻰ ﺻﺎﺣﺐ ﺍﻟﻘﻠﺐ ﺍﻟﺮﺀﻭﻑ ﺍﻟﺮﺣﻴﻢ‬
‫ﻭﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﻻ ﲣﻔﻰ ﻋﻠﻰ ﺃﺣﺪ‪ ،‬ﻭﻟﻴﺲ ﺍﳌﺮﺍﺩ ﻣﻦ ﺇﻳﺮﺍﺩﻫﺎ ﺍﻟﺘﻌﻠﻴﻢ ﺑﻞ ﺍﻟﺘﺬﻛﲑ )ﻭﺫﻛـﺮ ﻓـﺈﻥ‬
‫ﺍﻟﺬﻛﺮﻯ ﺗﻨﻔﻊ ﺍﳌﺆﻣﻨﲔ( )ﻓﺬﻛﺮ ﺇﻥ ﻧﻔﻌﺖ ﺍﻟﺬﻛﺮﻯ ﺳﻴﺬﻛﺮ ﻣﻦ ﳜﺸﻰ ﻭﻳﺘﺠﻨﺒﻬﺎ ﺍﻷﺷﻘﻰ( ﻓﻤﺎ ﺃﺑﻌﺪﻧﺎ‬
‫ﻋﻦ ﺗﻄﺒﻴﻖ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﻭﻣﺎ ﺃﺣﻮﺟﻨﺎ ﺇﱃ ﺫﻟﻚ‬

‫اﻟﮭﺪي اﻟﻨﺒﻮي ﻓﻲ اﻟﺘﻌﺎﻣﻞ ﻣﻊ اﻟﻤﺒﺘﺪﻋﺔ‬

‫ﰲ ﻏﺰﻭﺓ ﺣﻨﲔ ﻋﻨﺪﻣﺎ ﻗﺴﻢ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﺍﻟﻐﻨﺎﺋﻢ ﺃﻋﻄﻰ ﺃﺷﺮﺍﻑ ﻗﺮﻳﺶ ﻭﺣﺪﺛﺎﺀ ﺍﻟﻌﻬﺪ‬
‫ﺑﺎﻹﺳﻼﻡ ﻣﺎ ﱂ ﻳﻌﻄﻪ ﺍﳌﻬﺎﺟﺮﻳﻦ ﺍﻷﻭﻟﲔ ﻭﺍﻷﻧﺼﺎﺭ‪ ،‬ﻳﺘﺄﻟﻒ ﺑﺬﻟﻚ ﻗﻠﻮ‪‬ﻢ‪ ،‬ﻭﻗﺪ ﻭﺟﺪ ﺑﻌﺾ ﺍﻷﻧﺼـﺎﺭ ﰲ‬
‫ﺃﻧﻔﺴﻬﻢ ﻣﻦ ﺫﻟﻚ ﻓﺠﻤﻌﻬﻢ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻭﺃﺧﱪﻫﻢ ﺑﺄﻧﻪ ﺻﺮﻓﻬﺎ ﻟﻠﻤﺼﻠﺤﺔ ﻭﺃ‪‬ﺎ ﺩﻧﻴﺎ‬
‫ﻭﺃ‪‬ﻢ ﺳﲑﺟﻌﻮﻥ ﺑﺮﺳﻮﻝ ﺍﷲ ﺇﱃ ﺩﻳﺎﺭﻫﻢ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻨﺎﺱ ﺳﲑﺟﻌﻮﻥ ﺑﺎﻟﺸﺎﺓ ﻭﺍﻟﺒﻌﲑ ﻭﺩﻋﺎ ﳍـﻢ ﻓﻄـﺎﺏ‬
‫ﺧﺎﻃﺮﻫﻢ‬
‫ﺑﻌﺪ ﺫﻟﻚ ﺑﺮﺯ ﺭﺟﻞ ﺍﲰﻪ ﺫﻭ ﺍﳋﻮﻳﺼﺮﺓ ﱂ ﺗﻌﺠﺒﻪ ﻗﺴﻤﺔ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻭﻻ ﻣـﺎ ﻗﺎﻟـﻪ‬
‫ﻟﻸﻧﺼﺎﺭ ﺑﻞ ﺟﺎﺀ ﺇﱃ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻭﻗﺎﻝ ﻟﻪ ﺑﻜﻞ ﺟﺮﺃﺓ ﻭﻭﻗﺎﺣﻪ‪ :‬ﻭﺍﷲ ﺇ‪‬ﺎ ﻟﻘﺴﻤﺔ ﻣﺎ‬
‫ﺃﺭﻳﺪ ‪‬ﺎ ﻭﺟﻪ ﺍﷲ ﻳﺎ ﳏﻤﺪ ﺃﻋﺪﻝ‪) ،‬ﻭﺍﻋﺠﺒﺎ ﻣﻦ ﻫﺬﺍ ﺍﻟﺬﻱ ﻳﺘﻬﻢ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﰲ ﻧﻴﺘﻪ‬
‫ﻭﻳﺄﻣﺮﻩ ﺑﺎﻟﻌﺪﻝ(‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ‪ :‬ﻭﳛﻚ ﻭﻣﻦ ﻳﻌﺪﻝ ﺇﺫﺍ ﱂ ﺃﻋﺪﻝ ﺃﻧﺎ؟!‪ ،‬ﰒ ﻭﱃ‬
‫ﺍﻟﺮﺟﻞ ﻓﻘﺎﻝ ﺑﻌﺾ ﺍﻟﺼﺤﺎﺑﺔ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺩﻋﲏ ﺃﺿﺮﺏ ﻋﻨﻘﻪ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ‪:‬‬
‫ﺩﻋﻮﻩ ﻓﺈﻧﻪ ﺳﻴﺨﺮﺝ ﻣﻦ ﺿﺌﻀﺊ ﻫﺬﺍ ﺃﻗﻮﺍﻡ ﻳﻘﺮﺀﻭﻥ ﺍﻟﻘﺮﺁﻥ ﻻ ﳚﺎﻭﺯ ﺣﻨﺎﺟﺮﻫﻢ ﳝﺮﻗﻮﻥ ﻣﻦ ﺍﻟﺪﻳﻦ ‪-‬ﻭﰲ‬
‫ﺭﻭﺍﻳﺔ ﻣﻦ ﺍﻹﺳﻼﻡ‪ -‬ﻛﻤﺎ ﳝﺮﻕ ﺍﻟﺴﻬﻢ ﻣﻦ ﺍﻟﺮﻣﻴﺔ ﳛﻘﺮ ﺃﺣﺪﻛﻢ ﺻﻼﺗﻪ ﻣﻊ ﺻﻼ‪‬ﻢ ﻭﺻﻴﺎﻣﻪ ﻣﻊ ﺻﻴﺎﻣﻬﻢ‬
‫ﻭﻗﺮﺍﺀﺗﻪ ﻣﻊ ﻗﺮﺍﺀ‪‬ﻢ(‬
‫ﻓﺎﻧﻈﺮ ﻛﻴﻒ ﺗﻌﺎﻣﻞ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻣﻊ ﻫﺬﺍ ﺍﳋﺎﺭﺟﻲ‪ ..‬ﱂ ﻳﻜﻔـﺮﻩ‪ ..‬ﱂ ﻳﺴـﺒﻪ‪ ..‬ﱂ‬
‫ﻳﺸﺘﻤﻪ‪ ..‬ﱂ ﻳﻘﺘﻠﻪ‪.. ..‬ﱂ ﻳﻬﺠﺮﻩ‪ ..‬ﱂ ﻳﺄﻣﺮ ‪‬ﺠﺮﻩ‪ ،‬ﻭﺇﳕﺎ ﺃﺧﱪ ﺃﻧﻪ ﺳﻴﻜﻮﻥ ﻣﻦ ﺫﺭﻳﺘﻪ ﺍﳋﻮﺍﺭﺝ ﻣﻦ ﺑـﺎﺏ‬

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 ‫ﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﻫﺬﺍ ﺍﻟﻔﻜﺮ ﺍﳌﺘﺸﺪﺩ ﺍﳌﺘﻄﺮﻑ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻮﺯﻳﺮ ﰲ ﺇﻳﺜﺎﺭ ﺍﳊـﻖ ﻋﻠـﻰ ﺍﳋﻠـﻖ ﺹ ‪:٣٩٩‬‬
‫)ﺍﳋﺎﺭﺟﻲ ﺍﻟﺬﻱ ﻗﺎﻝ ﻟﺮﺳﻮﻝ ﺍﷲ ﻭﺁﻟﻪ ﺍﻋﺪﻝ ﻳﺎ ﳏﻤﺪ ﻭﺍﷲ ﺇﻥ ﻫﺬﻩ ﻗﺴﻤﺔ ﻣﺎ ﺃﺭﻳﺪ ‪‬ﺎ ﻭﺟﻪ ﺍﷲ ﺗﻜﻠـﻢ‬
‫ﺑﻜﻼﻡ ﻣﻦ ﺃﻗﺒﺢ ﺍﻟﻜﻼﻡ ﻭﻇﻦ ﻇﻨﺎ ﻣﻦ ﺃﺳﻮﺃ ﺍﻟﻈﻨﻮﻥ ﱂ ﳛﻜﻢ ﺍﻟﻨﱮ ﺑﻜﻔﺮﻩ ﻣﻊ ﺫﻟﻚ‪ ،‬ﻣﻊ ﺃﻧﻪ ﻟـﻮ ﻛﻔـﺮ‬
‫ﻟﻮﺟﺐ ﻗﺘﻠﻪ ﺑﺎﻟﺮﺩﺓ ﺇﻻ ﺃﻥ ﻳﺘﻮﺏ ﻭﱂ ﺗﻨﻘﻞ ﻟﻪ ﺗﻮﺑﺔ ﺑﻞ ﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ ﻣﺎ ﻣﻌﻨﺎﻩ ﺃ‪‬ﺎ ﲣﺮﺝ ﻣﻦ ﺿﺌﻀﺌﻪ‬
‫ﺍﳋﻮﺍﺭﺝ ﻭﺇﳕﺎ ﱂ ﻳﻜﻔﺮ ﻭﺍﷲ ﺃﻋﻠﻢ ﻷﻧﻪ ﺑﻘﻲ ﻋﻠﻰ ﺷﻬﺎﺩﺓ ﺃﻥ ﳏﻤﺪﺍ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻭﺇﳕﺎ ﺟـﻮﺯ ﻋﻠﻴـﻪ ﺃﻥ‬
‫ﻳﺬﻧﺐ ﻛﺬﻧﻮﺏ ﺍﻷﻧﺒﻴﺎﺀ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪) :‬ﻭﻋﺼﻰ ﺁﺩﻡ ﺭﺑﻪ ﻓﻐﻮﻯ( ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺗﻌﻈـﻴﻢ ﺣﺮﻣـﺔ‬
‫ﺍﻟﺸﻬﺎﺩﺗﲔ ﻣﻊ ﻋﻈﻢ ﺍﳋﻄﺄ(ﺍﻩ‬

‫اﻟﻔﺮع اﻟﺜﺎﻟﺚ‪ :‬اﻟﮭﺠﺮ واﻟﺸﺪة ﺑﯿﻦ اﻟﺸﺮع واﻟﻮاﻗﻊ‬

‫ﺗﺄﻣﻞ ﻣﻌﻲ ﺃﺧﻲ ﺍﻟﻘﺎﺭﺉ ﺍﻟﻜﺮﱘ ﰲ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ‪:‬‬
‫‪ -‬ﰲ ﺍﻟﺼﺤﻴﺤﲔ‪) :‬ﺇﻥ ﺍﷲ ﺭﻓﻴﻖ ﳛﺐ ﺍﻟﺮﻓﻖ ﰲ ﺍﻷﻣﺮ ﻛﻠﻪ(‬
‫‪ -‬ﻭﰲ ﺍﻟﺼﺤﻴﺤﲔ‪) :‬ﺧﻴﺎﺭﻛﻢ ﺃﺣﺎﺳﻨﻜﻢ ﺃﺧﻼﻗﺎ(‬
‫‪ -‬ﻭﰲ ﺍﻟﺼﺤﻴﺤﲔ‪) :‬ﺍﳌﺆﻣﻦ ﻟﻠﻤﺆﻣﻦ ﻛﺎﻟﺒﻨﻴﺎﻥ(‬
‫‪ -‬ﻭﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪) :‬ﻣﺎ ﻛﺎﻥ ﺍﻟﺮﻓﻖ ﰲ ﺷﻲﺀ ﺇﻻ ﺯﺍﻧﻪ ﻭﻣﺎ ﻧﺰﻉ ﻣﻦ ﺷﻴﺊ ﺇﻻ ﺷﺎﻧﻪ(‬
‫‪ -‬ﻭﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪) :‬ﻣﻦ ﳛﺮﻡ ﺍﻟﺮﻓﻖ ﳛﺮﻡ ﺍﳋﲑ ﻛﻠﻪ(‬
‫‪ -‬ﻭﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪) :‬ﻣﺜﻞ ﺍﳌﺆﻣﻨﲔ‪ ...‬ﻛﻤﺜﻞ ﺍﳉﺴﺪ ﺍﻟﻮﺍﺣﺪ(‬
‫‪ -‬ﻭﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪) :‬ﻻ ﲢﺎﺳﺪﻭﺍ ﻭﻻ ﺗﻘﺎﻃﻌﻮﺍ ﻭﻻ ﺗﺪﺍﺑﺮﻭﺍ ﻭﻛﻮﻧﻮﺍ ﻋﺒﺎﺩ ﺍﷲ ﺇﺧﻮﺍﻧﺎ‪(...‬‬
‫‪ -‬ﻭﰲ ﺍﻟﺼﺤﻴﺤﲔ‪) :‬ﻻ ﳛﻞ ﳌﺴﻠﻢ ﺃﻥ ﻳﻬﺠﺮ ﻣﺴﻠﻤﺎ ﻓﻮﻕ ﺛﻼﺙ‪(...‬‬
‫‪ -‬ﻭﻋﻨﺪ ﺍﳊﺎﻛﻢ ﻭﻗﺎﻝ‪ :‬ﺻﺤﻴﺢ ﻋﻠﻰ ﺷﺮﻁ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ‪) :‬ﻟﻮ ﺃﻥ ﺭﺟﻠﲔ ﺩﺧﻼ ﰲ ﺍﻹﺳـﻼﻡ‬
‫ﻓﺎﻫﺘﺠﺮﺍ ﻛﺎﻥ ﺃﺣﺪﳘﺎ ﺧﺎﺭﺟﺎ ﻋﻦ ﺍﻹﺳﻼﻡ ﺣﱴ ﻳﺮﺟﻊ ﺍﻟﻈﺎﱂ(‬
‫‪ -‬ﻭﻋﻨﺪ ﺍﻟﺘﺮﻣﺬﻱ‪) :‬ﺗﻌﺮﺽ ﺍﻷﻋﻤﺎﻝ ﰲ ﻛﻞ ﲬﻴﺲ ﻭﺍﺛﻨﲔ ﻓﻴﻐﻔﺮ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﰲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﻟﻜﻞ‬
‫ﺍﻣﺮﺉ ﻻ ﻳﺸﺮﻙ ﺑﺎﷲ ﺷﻴﺌﺎ ﺇﻻ ﺍﻣﺮﺃ ﻛﺎﻧﺖ ﺑﻴﻨﻪ ﻭﺑﲔ ﺃﺧﻴﻪ ﺷﺤﻨﺎﺀ ﻓﻴﻘﻮﻝ ﺍﺗﺮﻛﻮﺍ ﻫـﺬﻳﻦ ﺣـﱴ‬
‫ﻳﺼﻄﻠﺤﺎ( ﻭﰲ ﺭﻭﺍﻳﺔ‪) :‬ﺇﻻ ﺍﳌﺘﻬﺎﺟﺮﻳﻦ(‬
‫‪ -‬ﻭﰲ ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ﺑﺈﺳﻨﺎﺩ ﺻﺤﻴﺢ‪) :‬ﻫﺠﺮ ﺍﳌﺴﻠﻢ ﺳﻨﺔ ﻛﺴﻔﻚ ﺩﻣﻪ(‬
‫ﻓﻬﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﻭﻏﲑﻫﺎ ﺻﺮﳛﺔ ﰲ ﲢﺮﱘ ﺍﳍﺠﺮ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﻌﻨﻒ ﻭﺍﻟﺸﺪﺓ ﻭﺍﻟﻐﻠﻈﺔ ﺑـﲔ ﺍﳌﺴـﻠﻤﲔ‬
‫ﻭﺻﺮﳛﺔ ﰲ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﻟﺘﻮﺍﺩ ﻭﺍﻟﺘﺮﺍﺣﻢ ﻭﺍﻟﺮﻓﻖ ﻋﻨﺪ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻌﻬﻢ ﻋﻠﻰ ﺍﺧﺘﻼﻑ ﻣﺬﺍﻫﺒﻬﻢ‪ ،‬ﻗﺎﻝ ﺍﺑـﻦ‬
‫ﺍﻟﻮﺯﻳﺮ ﰲ ﺇﻳﺜﺎﺭ ﺍﳊﻖ ﺹ‪) :٤٠١‬ﺟﺎﺀ ﰲ ﺍﳌﺸﺎﺣﻨﺔ ﻭﺍﳌﻬﺎﺟﺮﺓ ﻣﻦ ﺍﻟﻮﻋﻴﺪ ﺍﻟﺸﺪﻳﺪ ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﳌﺘﻮﺍﺗﺮﺓ‪...‬‬

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 ‫ﻭﻫﺬﺍ ﺃﻣﺮ ﳎﻤﻊ ﻋﻠﻰ ﲢﺮﳝﻪ ﰲ ﺍﻷﺻﻞ ﻓﻴﺠﺐ ﻣﺮﺍﻋﺎﺓ ﺃﺳﺒﺎﺑﻪ ﻭﻣﻘﻮﻳﺎﺗﻪ ﻓﻜﻠﻤـﺎ ﻛـﺎﻥ ﺃﻗـﺮﺏ ﺇﱃ‬
‫ﺍﻻﺟﺘﻤﺎﻉ ﻛﺎﻥ ﺃﺭﺟﺢ‪ ،‬ﻭﻛﻠﻤﺎ ﻛﺎﻥ ﺃﻗﺮﺏ ﺇﱃ ﺍﻟﺘﻔﺮﻕ ﻭﺍﺩﻋﻰ ﺇﻟﻴﻪ ﻭﺇﱃ ﺇﺛﺎﺭﺗﻪ ﻛﺎﻥ ﺃﻓﺴﺪ ﻭﺃﺑﻄﻞ(ﺍﻩ‬
‫ﻟﻜﻦ ﻭﺍﻗﻊ ﺍﳌﺴﻠﻤﲔ ‪-‬ﻭﻣﻦ ﺯﻣﻦ ﻃﻮﻳﻞ ﻣﻊ ﺍﻷﺳﻒ‪ -‬ﺑﻌﻴﺪ‪ ‬ﻋﻦ ﻫﺬﺍ ﺍﳌﻄﻠﺐ ﺍﻟﺸﺮﻋﻲ ﻓﺎﻟﺘﻬﺎﺟﺮ ﻭﺍﻟﻌﻨﻒ‬
‫ﻣﻮﺟﻮﺩ ﻷﺗﻔﻪ ﺍﻷﺳﺒﺎﺏ ﺍﻟﺪﻧﻴﻮﻳﺔ ﺃﻭ ﺍﻟﺪﻳﻨﻴﺔ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻣﻦ ﻳﺘﻬﺎﺟﺮﻭﻥ ﻳﻌﺘﺮﻓﻮﻥ ﺑﺄﻥ ﻣﺎ ﻳﻔﻌﻠﻮﻧﻪ ﳐـﺎﻟﻒ‬
‫ﻟﻠﺸﺮﻉ ﻭﺃ‪‬ﻢ ﺇﳕﺎ ﻳﺼﺮﻭﻥ ﻋﻠﻰ ﺍﻟﺘﻬﺎﺟﺮ ﻟﻀﻌﻒ ﻧﻔﻮﺳﻬﻢ ﻭﺃﻣﺮﺍﺽ ﻗﻠﻮ‪‬ﻢ ﳍﺎﻥ ﺍﻷﻣﺮ‪ ،‬ﻟﻜﻦ‪ ‬ﺍﳌﺼﻴﺒﺔ ﻫﻲ‬
‫ﺃ‪‬ﻢ ﻳﺰﻋﻤﻮﻥ ﺃﻥ ﻫﺬﺍ ﺍﻟﺘﻬﺎﺟﺮ ﻣﻄﻠﺐ ﺷﺮﻋﻲ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻛﻤﺎ ﰲ ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ‪) :٢٠٧/٢٨‬ﻓﻤﻦ‬
‫ﻫﺠﺮ ﳍﻮﻯ ﻧﻔﺴﻪ ﺃﻭ ﻫﺠﺮ ﻫﺠﺮﺍ ﻏﲑ ﻣﺄﻣﻮﺭ ﺑﻪ ﻛﺎﻥ ﺧﺎﺭﺟﺎ ﻋﻦ ﻫﺬﺍ‪ ،‬ﻭﻣﺎ ﺃﻛﺜﺮ ﻣﺎ ﺗﻔﻌﻞ ﺍﻟﻨﻔﻮﺱ ﻣـﺎ‬
‫‪‬ﻮﺍﻩ ﻇﺎﻧﺔ ﺃ‪‬ﺎ ﺗﻔﻌﻠﻪ ﻃﺎﻋﺔ ﷲ ﻭﺍﳍﺠﺮ ﻷﺟﻞ ﺣﻆ ﺍﻹﻧﺴﺎﻥ ﻻ ﳚﻮﺯ ﺃﻛﺜﺮ ﻣﻦ ﺛﻼﺙ(ﺍﻩ‬
‫ﻭﺭﲟﺎ ﺫﻛﺮﻭﺍ ﺃﻥ ﻓﻼﻧﺎ ﻣﻦ ﺍﻟﺴﻠﻒ ﻛﺎﻥ ﻻ ﻳﺴﻠﹼﻢ ﻋﻠﻰ ﻣﻦ ﻳﻨﺘﺴﺐ ﺇﱃ ﺍﳌﺬﻫﺐ ﺍﻟﻌﻘﺪﻱ ﺍﳌﺨﺎﻟﻒ ﻟﻪ‪ ،‬ﺑﻞ‬
‫ﺭﲟﺎ ﺍﳌﺬﻫﺐ ﺍﻟﻔﻘﻬﻲ ﻛﻤﺎ ﺣﺼﻞ ﻣﻦ ﺑﻌﺾ ﺃﻫﻞ ﺍﳊﺪﻳﺚ ﻣﻊ ﺃﻫﻞ ﺍﻟﺮﺃﻱ‪ ،‬ﻭﻳﺬﻛﺮﻭﻥ ﺃﻳﻀﺎ ﺃﻥ ﻓﻼﻧﺎ ﻣﻦ‬
‫ﺍﻟﺴﻠﻒ ﻗﺎﻝ ﻟﻪ ﳐﺎﻟﻒ ﰲ ﺍﳌﺬﻫﺐ‪ :‬ﺃﺭﻳﺪ ﺃﻥ ﺃﻛﻠﻤﻚ ﺑﻜﻠﻤﺔ ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻻ‪ ..‬ﻭﻻ ﻧﺼﻒ ﻛﻠﻤﻪ‪ ،‬ﻭﻳﺬﻛﺮﻭﻥ‬
‫ﺃﻥ ﻓﻼﻧﺎ ﻣﻦ ﺍﻟﺴﻠﻒ ﻗﺎﻝ ﻋﻦ ﺍﳌﺨﺎﻟﻔﲔ ﻟﻪ ﰲ ﺍﳌﺬﻫﺐ ﺍﻟﻌﻘﺪﻱ ﻭﺭﲟﺎ ﺍﻟﻔﻘﻬﻲ‪ :‬ﻻ ﺗﻜﻠﻤﻬﻢ ﻭﻻ ﲡﻠـﺲ‬
‫ﻣﻌﻬﻢ ﻭﻻ ﺗﺴﻠﻢ ﻋﻠﻴﻬﻢ‪...‬ﺇﱁ‬
‫ﺇﻥ ﻓﻌﻞ ﺑﻌﺾ ﺍﻟﺴﻠﻒ ﻟﻴﺲ ﺣﺠﺔ ﻋﻠﻰ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻭﺭﲟﺎ ﻳﻜﻮﻥ ﻣﺎ ﻓﻌﻠﻪ ﺑﻌﻀﻬﻢ ﻳﺼﻠﺢ ﻟﺰﻣﺎ‪‬ﻢ ﳌﺎ‬
‫ﻓﻴﻪ ﻣﻦ ﻣﺼﻠﺤﺔ ﻣﻦ ﻭﺟﻬﺔ ﻧﻈﺮﻩ‪ ،‬ﻟﻜﻦ ﻻ ﻳﺼﻠﺢ ﻟﺰﻣﺎﻧﻨﺎ‪ .‬ﻭﻣﻊ ﺫﻟﻚ ﻓﻬﻨﺎﻙ ﳕﺎﺫﺝ ﻣﺸﺮﻗﺔ ﰲ ﺗﻌـﺎﻣﻼﺕ‬
‫ﺍﻟﺴﻠﻒ ﻣﻊ ﺍﳌﺨﺎﻟﻔﲔ ﳍﻢ ﰲ ﺍﳌﺬﻫﺐ ﺍﻟﻌﻘﺪﻱ ﺃﻭ ﺍﻟﻔﻘﻬﻲ‪ ،‬ﻟﻜﻦ ﻣﺸﻜﻠﺘﻨﺎ ﻫﻲ ﺃﻧﻨﺎ ﻧﺮﻛﺰ ﻋﻠﻰ ﺍﻟﻨﻤـﺎﺫﺝ‬
‫ﺍﳌﻈﻠﻤﺔ ﻣﻦ ﺍﻟﺘﺎﺭﻳﺦ ﻓﻘﻂ ﻓﻨﻨﺸﺮﻫﺎ ﻭﻧﻌﻤﻞ ‪‬ﺎ‪ ،‬ﻭﺳﻴﺄﰐ ﺫﻛﺮ ﺑﻌﺾ ﺍﻟﻨﻤﺎﺫﺝ ﺍﳌﺸﺮﻗﺔ ﻭﺑﻌـﺾ ﺍﻟﻨﻤـﺎﺫﺝ‬
‫ﺍﳌﻈﻠﻤﺔ ﻣﻦ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻹﺳﻼﻣﻲ ﰲ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﳌﺨﺎﻟﻒ ﰲ ﺍﳌﺬﻫﺐ‬
‫ﻭﻗﺪ ﻳﺴﺘﺪﻝ ﺍﻟﺒﻌﺾ ﻋﻠﻰ ﺍﳍﺠﺮ ﺑﺄﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻭﺃﺻﺤﺎﺑﻪ ﻗﺪ ﻫﺠﺮﻭﺍ ﺍﻟﺜﻼﺛﺔ ﺍﻟﺬﻳﻦ‬
‫ﲣﻠﻔﻮﺍ ﻋﻦ ﻏﺰﻭﺓ ﺗﺒﻮﻙ ﻛﻤﺎ ﰲ ﺍﻟﺼﺤﻴﺤﲔ‪ ،‬ﻭﺍﳉﻮﺍﺏ ﻋﻦ ﺫﻟﻚ ﻣﻦ ﻭﺟﻮﻩ ‪:‬‬
‫‪ -١‬ﺃﻥ ﺍﻟﺜﻼﺛﺔ ﻗﺪ ﺗﺎﺑﻮﺍ ﺗﻮﺑﺔ ﺻﺎﺩﻗﺔ ﻛﻤﺎ ﻫﻮ ﻣﻌﻠﻮﻡ ﻭﻣﻊ ﺫﻟﻚ ﺍﺳﺘﻤﺮ ﺍﳍﺠﺮ ﲬﺴﲔ ﻳﻮﻣﺎ ﺑﻌﺪ‬
‫ﺍﻟﺘﻮﺑﺔ ﻓﻬﻞ ﳚﻮﺯ ﺃﻥ ‪‬ﺠﺮ ﻣﻦ ﺗﺎﺏ ﻣﻦ ﺫﻧﺒﻪ؟! ﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﳍﺠﺮﺍﻥ ﻟﻠﺜﻼﺛـﺔ ﻛـﺎﻥ‬
‫ﻋﻘﺎﺑﺎ ﺇﳍﻴﺎ ﳍﻢ ﻟﻴﻄﻬﺮﻫﻢ ﺑﻪ ﻣﻦ ﺫﻟﻚ ﺍﻟﺬﻧﺐ‪ ،‬ﻭﱂ ﻳﻜﻦ ﻣﻦ ﺷﺄﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ‬
‫ﻭﺳﻠﻢ ﻛﻤﺎ ﻫﻮ ﻇﺎﻫﺮ ﻣﻦ ﺍﳊﺪﻳﺚ ﻓﻼ ﳚﻮﺯ ﺇﺫﻥ ﺗﻌﻤﻴﻤﻪ‬
‫‪ -٢‬ﺃﻥ ﻛﺜﲑﺍ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻛﺎﻧﺖ ﺗﻘﻊ ﻣﻨﻬﻢ ﺍﳌﺨﺎﻟﻔﺎﺕ ﺍﻟﻌﻘﺪﻳﺔ ﻭﺍﻟﻌﻤﻠﻴﺔ ﻭﱂ ﻳﻜﻦ ﺍﻟﻨﱯ ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻳﻬﺠﺮﻫﻢ‪ ،‬ﺑﻞ ﻳﻨﻬﻰ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻭﻣﺎ ﻗﺼﺔ ﺍﻟﺴﻜﺮﺍﻥ ﻭﺫﻱ ﺍﳋﻮﻳﺼـﺮﺓ‬
‫ﻋﻨﺎ ﺑﺒﻌﻴﺪ‬

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 ‫ﺃﻥ ﺍﳌﻨﺎﻓﻘﲔ ﻛﺎﻧﻮﺍ ﻣﻮﺟﻮﺩﻳﻦ ﰲ ﺯﻣﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻭﻛﺎﻥ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬ ‫‪-٣‬‬
‫ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻳﻌﺮﻓﻬﻢ ﻭﻳﻌﺮﻑ ﻣﻦ ﲣﻠﻒ ﻣﻨﻬﻢ ﻋﻦ ﻏﺰﻭﺓ ﺗﺒﻮﻙ ﻭﻣﻊ ﺃ‪‬ﻢ ﱂ ﻳﺘﻮﺑﻮﺍ ﻣﻦ ﺫﻟﻚ‬
‫ﱂ ﻳﻬﺠﺮﻫﻢ ﻭﱂ ﻳﺄﻣﺮ ‪‬ﺠﺮﻫﻢ ﻭﺃﻣﺮ ﺍﷲ ‪‬ﺠﺮ ﻣﻦ ﺗﺎﺏ!!‬
‫ﺇﺫﻥ ﻓﻘﺼﺔ ﺍﻟﺜﻼﺛﺔ ﺣﺎﺩﺛﺔ ﻋﲔ ﺧﺎﺻﺔ ﻛﻤﺎ ﻫﻮ ﻇﺎﻫﺮ ﻣﻦ ﻧﻔﺲ ﺍﻟﻘﺼﺔ ﻭﻻ ﳚﻮﺯ ﺃﺑـﺪﺍ ﺃﻥ‬ ‫‪-٤‬‬
‫ﻧﻌﻤﻤﻬﺎ ﻭﻧﻠﻐﻲ ﺻﺮﻳﺢ ﺍﻷﺩﻟﺔ ﺍﻟﺸﺮﻋﻴﺔ ﺍﳌﺘﻜﺎﺛﺮﺓ ﺍﻟﻨﺎﻫﻴﺔ ﻋﻦ ﺍﳍﺠﺮ‬
‫ﻭﻗﺪ ﻳﻘﻮﻝ ﻗﺎﺋﻞ‪ :‬ﻗﺪ ﻭﺭﺩ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻫﺠﺮ ﻧﺴﺎﺀﻩ ﺷﻬﺮﺍ ﻛﻤﺎ ﰲ ﺍﻟﺼﺤﻴﺢ ﻭﻛﺎﻥ‬
‫ﻳﻬﺠﺮ ﺑﻌﺾ ﺯﻭﺟﺎﺗﻪ ﺇﺫﺍ ﺃﺣﺪﺛﺖ ﺫﻧﺒﺎ ﺣﱴ ﺗﺮﺟﻊ ﻋﻨﻪ‬
‫ﻭﺍﳉﻮﺍﺏ ﻫﻮ‪ :‬ﺃﻥ ﺍﳍﺠﺮ ﻋﺒﺎﺭﺓ ﻋﻦ ﻭﺿﻊ ﺍﺳﺘﺜﻨﺎﺋﻲ ﻻ ﻳﺼﺎﺭ ﺇﻟﻴﻪ ﺇﻻ ﻋﻨﺪ ﺍﻟﻀﺮﻭﺭﺓ‪ ،‬ﻋﻨﺪﻣﺎ ﻻ ﻳﻨﻔﻊ ﻏﲑﻩ‬
‫ﻣﻦ ﺍﻷﺳﺎﻟﻴﺐ‪ ،‬ﺑﺸﺮﻁ ﺃﻥ ﻳﻨﻔﻊ ﰲ ﻋﻼﺝ ﺍﳌﻬﺠﻮﺭ ﺍﳌﺨﻄﺊ‪ ،‬ﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﳍﺠﺮ ﺳﻴﺆﺩﻱ ﺑـﺎﳌﻬﺠﻮﺭ ﺇﱃ‬
‫ﺍﻟﻌﻨﺎﺩ ﻭﺍﻟﺒﻌﺪ ﺃﻛﺜﺮ ﻓﺄﻛﺜﺮ ﻛﻤﺎ ﻫﻮ ﺍﻷﻏﻠﺐ ﰲ ﺣﺎﻝ ﺍﻟﻨﺎﺱ ‪-‬ﺍﻟﻴﻮﻡ ﻭﻗﺒﻞ ﺍﻟﻴﻮﻡ‪ -‬ﻓﺈﻥ ﺍﳍﺠﺮ ﻋﻨﺪﺋﺬ ﻳﺮﺟﻊ‬
‫ﺇﱃ ﺍﻷﺻﻞ ﻭﻫﻮ ﺍﳊﺮﻣﺔ ﺍﻟﺸﺮﻋﻴﺔ ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻛﻤﺎ ﰲ ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ﺝ‪/٢٨‬ﺹ‪) :٢٠٦‬ﺍﳍﺠﺮ ﳜﺘﻠﻒ‬
‫ﺑﺎﺧﺘﻼﻑ ﺍﳍﺎﺟﺮﻳﻦ ﰲ ﻗﻮ‪‬ﻢ ﻭﺿﻌﻔﻬﻢ ﻭﻗﻠﺘﻬﻢ ﻭﻛﺜﺮ‪‬ﻢ ﻓﺈﻥ ﺍﳌﻘﺼﻮﺩ ﺑﻪ ﺯﺟﺮ ﺍﳌﻬﺠﻮﺭ ﻭﺗﺄﺩﻳﺒﻪ ﻭﺭﺟﻮﻉ‬
‫ﺍﻟﻌﺎﻣﺔ ﻋﻦ ﻣﺜﻞ ﺣﺎﻟﻪ‪ ،‬ﻓﺎﻥ ﻛﺎﻧﺖ ﺍﳌﺼﻠﺤﺔ ﰲ ﺫﻟﻚ ﺭﺍﺟﺤﺔ ﲝﻴﺚ ﻳﻔﻀﻰ ﻫﺠﺮﻩ ﺇﱃ ﺿ‪‬ـﻌﻒ ﺍﻟﺸـﺮ‬
‫ﻭﺧ‪‬ﻔﻴﺘﻪ ﻛﺎﻥ ﻣﺸﺮﻭﻋﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻻ ﺍﳌﻬﺠﻮﺭ ﻭﻻ ﻏﲑﻩ ﻳﺮﺗﺪﻉ ﺑﺬﻟﻚ ﺑﻞ ﻳﺰﻳﺪ ﺍﻟﺸﺮ ﻭﺍﳍﺎﺟﺮ ﺿﻌﻴﻒ‬
‫ﲝﻴﺚ ﻳﻜﻮﻥ ﻣﻔﺴﺪﺓ ﺫﻟﻚ ﺭﺍﺟﺤﺔ ﻋﻠﻰ ﻣﺼﻠﺤﺘﻪ ﱂ ﻳﺸﺮﻉ ﺍﳍﺠﺮ‪ ،‬ﺑﻞ ﻳﻜﻮﻥ ﺍﻟﺘﺄﻟﻴﻒ ﻟﺒﻌﺾ ﺍﻟﻨـﺎﺱ‬
‫ﺃﻧﻔﻊ ﻣﻦ ﺍﳍﺠﺮ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺃﻳﻀﺎ ﻛﻤﺎ ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ﺝ‪/٢٨‬ﺹ‪) :٢١٢‬ﻓﺈﺫﺍ ﱂ ﻳﻜﻦ ﰲ ﻫﺠﺮﺍﻧﻪ ﺍﻧﺰﺟﺎﺭ ﺃﺣﺪ ﻭﻻ ﺍﻧﺘﻬﺎﺀ ﺍﺣﺪ‬
‫ﺑﻞ ﺑﻄﻼﻥ ﻛﺜﲑ ﻣﻦ ﺍﳊﺴﻨﺎﺕ ﺍﳌﺄﻣﻮﺭ ‪‬ﺎ ﱂ ﺗﻜﻦ ﻫﺠﺮﺓ ﻣﺄﻣﻮﺭﺍ ‪‬ﺎ(ﺍﻩ‬
‫ﺑﻞ ﻛﺜﲑﺍ ﻣﺎ ﻳﺆﺩﻱ ﺍﳍﺠﺮ ﻭﺍﻟﻌﻨﻒ ﻭﺍﻟﺘﻌﺼﺐ ﻟﻠﺤﻖ ﺇﱃ ﺍﻟﺘﻌﺼﺐ ﻟﻠﻌﻘﺎﺋﺪ ﺍﻟﺒﺎﻃﻠﺔ ﻣﻦ ﻗﺒﻞ ﺍﳌﻬﺠﻮﺭ ﻗـﺎﻝ‬
‫ﺃﺑﻮ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‪) :‬ﺃﻛﺜﺮ ﺍﳉﻬﺎﻟﺔ ﺇﳕﺎ ﺭﺳﺨﺖ ﰲ ﻗﻠﻮﺏ ﺍﻟﻌﻮﺍﻡ ﺑﺘﻌﺼﺐ ﲨﺎﻋﺔ ﻣﻦ ﺟﻬﺎﻝ ﺃﻫﻞ ﺍﳊـﻖ‬
‫ﺃﻇﻬﺮﻭﺍ ﺍﳊﻖ ﰲ ﻣﻌﺮﺽ ﺍﻟﺘﺤﺪﻱ ﻭﺍﻹﺩﻻﺀ ﻭﻧﻈﺮﻭﺍ ﺇﱃ ﺿﻌﻔﺎﺀ ﺍﳋﺼﻮﻡ ﺑﻌـﲔ ﺍﻟـﺘﺤﻘﲑ ﻭﺍﻻﺯﺩﺭﺍﺀ‬
‫ﻓﺜﺎﺭﺕ ﻣﻦ ﺑﻮﺍﻃﻨﻬﻢ ﺩﻭﺍﻋﻲ ﺍﳌﻌﺎﻧﺪﺓ ﻭﺍﳌﺨﺎﻟﻔﺔ ﻭﺭﺳﺨﺖ ﰲ ﻗﻠﻮ‪‬ﻢ ﺍﻻﻋﺘﻘﺎﺩﺍﺕ ﺍﻟﺒﺎﻃﻠﺔ ﻭﺗﻌﺬﺭ ﻋﻠﻰ‬
‫ﺍﻟﻌﻠﻤﺎﺀ ﺍﳌﺘﻠﻄﻔﲔ ﳏﻮﻫﺎ ﻣﻊ ﻇﻬﻮﺭ ﻓﺴﺎﺩﻫﺎ(ﺍﻩ ﺫﻛﺮﻩ ﻋﻨﻪ ﺍﻟﺸﺎﻃﱯ ﰲ ﺍﳌﻮﺍﻓﻘﺎﺕ ﺝ‪/٤‬ﺹ‪٢٦٥‬‬

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 ‫اﻟﻤﺒﺤﺚ اﻟﺮاﺑﻊ ‪ :‬ﻧﻤﺎذج ﻣﺸﺮﻗﺔ ﻣﻦ اﻟﺘﺎرﯾﺦ ﻓﻲ اﻟﺘﻌﺎﻣﻞ ﻣﻊ اﻟﻤﺨﺎﻟﻒ وأﺧﺮى ﻣﻈﻠﻤﺔ‬

‫اﻟﻔﺮع اﻷول‪ :‬ﻧﻤﺎذج ﻣﺸﺮﻗﺔ ﻓﻲ اﻟﻄﻮاﺋﻒ واﻷﺷﺨﺎص‬

‫اﻟﻤﺴﺄﻟﺔ اﻷوﻟﻰ‪ :‬ﻧﻤﺎذج ﻓﻲ اﻷﺷﺨﺎص‬

‫ﺳﯿﺪﻧﺎ ﻋﻠﻲ وأھﻞ اﻟﺠﻤﻞ‬

‫ﻛﺎﻥ ﳑﺎ ﻗﺎﻟﻪ ﺳﻴﺪﻧﺎ ﻋﻠﻲ ﻛﺮﻡ ﺍﷲ ﻭﺟﻬﻪ ﻷﺻﺤﺎﺑﻪ ﰲ ﻣﻌﺮﻛﺔ ﺍﳉﻤﻞ‪ :‬ﻛﻤﺎ ﰲ ﺗﺎﺭﻳﺦ ﺍﻟﻄـﱪﻱ ‪:٣٤/٣‬‬
‫)ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﺍﻣﻠﻜﻮﺍ ﺃﻧﻔﺴﻜﻢ ﻛﻔﻮﺍ ﺃﻳﺪﻳﻜﻢ ﻭﺃﻟﺴﻨﺘﻜﻢ ﻋﻦ ﻫﺆﻻﺀ ﺍﻟﻘﻮﻡ ﻓﺈ‪‬ﻢ ﺇﺧﻮﺍﻧﻜﻢ ﻭﺍﺻـﱪﻭﺍ‬
‫ﻋﻠﻰ ﻣﺎ ﻳﺄﺗﻴﻜﻢ(ﺍﻩ‬
‫ﻭﻋﻦ ﻃﻠﺤﺔ ﺑﻦ ﻣﺼﺮﻑ ﺃﻥ ﻋﻠﻴﺎ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺍﻧﺘﻬﻰ ﺇﱃ ﻃﻠﺤﺔ ﺑﻦ ﻋﺒﻴﺪ ﺍﷲ ﻭﻗﺪ ﻣﺎﺕ ﻓﱰﻝ ﻋﻦ ﺩﺍﺑﺘﻪ‬
‫ﻭﺃﺟﻠﺴﻪ ﻓﺠﻌﻞ ﳝﺴﺢ ﺍﻟﻐﺒﺎﺭ ﻋﻦ ﻭﺟﻬﻪ ﻭﳊﻴﺘﻪ ﻭﻫﻮ ﻳﺘﺮﺣﻢ ﻋﻠﻴﻪ ﻭﻫﻮ ﻳﻘﻮﻝ‪ :‬ﻟﻴﺘﲏ ﻣﺖ ﻗﺒﻞ ﻫـﺬﺍ‬
‫ﺍﻟﻴﻮﻡ ﺑﻌﺸﺮﻳﻦ ﺳﻨﺔ‪ .‬ﻗﺎﻝ ﺍﳍﻴﺜﻤﻲ ﰲ ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ]‪ :[٢١٠/ ٩‬ﺭﻭﺍﻩ ﺍﻟﻄﱪﺍﱐ ﻭﺇﺳﻨﺎﺩﻩ ﺣﺴﻦ‬

‫ﺳﯿﺪﻧﺎ ﻋﻠﻲ واﻟﺨﻮارج‬

‫ﳌﺎ ﺧﺮﺝ ﺍﳋﻮﺍﺭﺝ ﻋﻠﻰ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﻛﺮﻡ ﺍﷲ ﻭﺟﻬﻪ ﺍﲣﺬ ﻣﻌﻬﻢ ﺍﳋﻄﻮﺍﺕ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
‫‪ -١‬ﺍﶈﺎﻭﺭﺓ ﻭﺍﳌﻨﺎﻗﺸﺔ ﻣﻨﻪ ﻭﻣﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻓﺮﺟﻊ ﻣﻨﻬﻢ ﺍﻷﻛﺜﺮ‬
‫‪ -٢‬ﻭﻣﻦ ﱂ ﻳﺮﺟﻊ ﻣﻨﻬﻢ ﱂ ﻳﻘﺎﺗﻠﻬﻢ ﺑﻞ ﺗﺮﻛﻬﻢ ﻭﻣﺎ ﻳﻌﺘﻘﺪﻭﻥ‬
‫‪ -٣‬ﻓﻠﻤﺎ ﺑﺪﺃﻭﺍ ﺑﺎﻟﻘﺘﺎﻝ ﻗﺎﺗﻠﻬﻢ ﺍﻣﺘﺜﺎﻻ ﻷﻣﺮ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ‬
‫‪ -٤‬ﻭﻣﻊ ﻗﺘﺎﳍﻢ ﻟﻪ ﻭﺗﻜﻔﲑﻫﻢ ﻟﻪ ﻭﻟﻠﻤﺴﻠﻤﲔ ﱂ ﻳﻜﻔﺮﻫﻢ ﺑﻞ ﻗﺎﻝ‪ :‬ﻣﻦ ﺍﻟﻜﻔﺮ ﻓﺮﻭﺍ‬
‫‪ -٥‬ﻭﰲ ﻗﺘﺎﻟﻪ ﳍﻢ ﱂ ﳚﻬﺰ ﻋﻠﻰ ﺟﺮﻳﺢ ﻭﱂ ﻳﺘﺒﻊ ﻣﺪﺑﺮﺍ‪ ...‬ﺇﱁ‬
‫ﰲ ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ ‪) :٢٨٢/٧‬ﺫﻛﺮ ﺍﺑﻦ ﺟﺮﻳﺮ ﺃﻥ ﻋﻠﻴﺎ ﺧﺮﺝ ﺑﻨﻔﺴﻪ ﺇﱃ ﺑﻘﻴﺘﻬﻢ ﻓﻠﻢ ﻳﺰﻝ ﻳﻨﺎﻇﺮﻫﻢ ﺣﱴ‬
‫ﺭﺟﻌﻮﺍ ﻣﻌﻪ ﺇﱃ ﺍﻟﻜﻮﻓﺔ ﻭﺫﻟﻚ ﻳﻮﻡ ﻋﻴﺪ ﺍﻟﻔﻄﺮ ﺃﻭ ﺍﻷﺿﺤﻰ ﺷﻚ ﺍﻟﺮﺍﻭﻱ ﰲ ﺫﻟﻚ ﰒ ﺟﻌﻠﻮﺍ ﻳﻌﺮﺿﻮﻥ ﻟﻪ‬
‫ﰲ ﺍﻟﻜﻼﻡ ﻭﻳﺴﻤﻌﻮﻧﻪ ﺷﺘﻤﺎ ﻭﻳﺘﺄﻭﻟﻮﻥ ﺑﺘﺄﻭﻳﻞ ﰲ ﻗﻮﻟﻪ‬
‫ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﺭﲪﻪ ﺍﷲ‪ :‬ﻗﺎﻝ ﺭﺟﻞ ﻣﻦ ﺍﳋﻮﺍﺭﺝ ﻟﻌﻠﻲ ﻭﻫﻮ ﰲ ﺍﻟﺼﻼﺓ‪ :‬ﻟﺌﻦ ﺃﺷﺮﻛﺖ ﻟﻴﺤﺒﻄﻦ ﻋﻤﻠﻚ‬
‫ﻭﻟﺘﻜﻮﻧﻦ ﻣﻦ ﺍﳋﺎﺳﺮﻳﻦ‪ ،‬ﻓﻘﺮﺃ ﻋﻠﻲ‪ :‬ﻓﺎﺻﱪ ﺇﻥ ﻭﻋﺪ ﺍﷲ ﺣﻖ ﻭﻻ ﻳﺴﺘﺨﻔﻨﻚ ﺍﻟﺬﻳﻦ ﻻ ﻳﻮﻗﻨﻮﻥ‬

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 ‫ﻭﻗﺪ ﺫﻛﺮ ﺍﺑﻦ ﺟﺮﻳﺮ ﺃﻥ ﻫﺬﺍ ﻛﺎﻥ ﻭﻋﻠﻲ ﰲ ﺍﳋﻄﺒﺔ‪ ،‬ﻭﺫﻛﺮ ﺍﺑﻦ ﺟﺮﻳﺮ ﺃﻳﻀﺎ‪ :‬ﺃﻥ ﻋﻠﻴﺎ ﺑﻴﻨﻤﺎ ﻫﻮ ﳜﻄﺐ‬
‫ﻳﻮﻣﺎ ﺇﺫ ﻗﺎﻡ ﺇﻟﻴﻪ ﺭﺟﻞ ﻣﻦ ﺍﳋﻮﺍﺭﺝ ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﻋﻠﻲ ﺃﺷﺮﻛﺖ ﰲ ﺩﻳﻦ ﺍﷲ ﺍﻟﺮﺟﺎﻝ ﻭﻻ ﺣﻜﻢ ﺇﻻ ﷲ ﻓﺘﻨﺎﺩﻭﺍ‬
‫ﻣﻦ ﻛﻞ ﺟﺎﻧﺐ ﻻ ﺣﻜﻢ ﺇﻻ ﷲ ﻻ ﺣﻜﻢ ﺇﻻ ﷲ ﻓﺠﻌﻞ ﻋﻠﻲ ﻳﻘﻮﻝ‪ :‬ﻫﺬﻩ ﻛﻠﻤﺔ ﺣﻖ ﻳﺮﺍﺩ ‪‬ﺎ ﺑﺎﻃﻞ‬
‫ﰒ ﻗﺎﻝ‪ :‬ﺇﻥ ﻟﻜﻢ ﻋﻠﻴﻨﺎ ﺃﻥ ﻻ ﳕﻨﻌﻜﻢ ﻓﻴﺌﺎ ﻣﺎ ﺩﺍﻣﺖ ﺃﻳﺪﻳﻜﻢ ﻣﻌﻨﺎ ﻭﺃﻥ ﻻ ﳕﻨﻌﻜﻢ ﻣﺴﺎﺟﺪ ﺍﷲ ﻭﺃﻥ ﻻ‬
‫ﻧﺒﺪﺃﻛﻢ ﺑﺎﻟﻘﺘﺎﻝ ﺣﱴ ﺗﺒﺪﺅﻧﺎ(ﺍﻩ‬
‫ﻭﰲ ﻣﺼﻨﻒ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ‪) :١٥٠/١٠‬ﻋﻦ ﺍﳊﺴﻦ ﻗﺎﻝ‪ :‬ﳌﺎ ﻗﺘﻞ ﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺍﳊﺮﻭﺭﻳﺔ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻣﻦ‬
‫ﻫﺆﻻﺀ ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺃﻛﻔﺎﺭ ﻫﻢ؟ ﻗﺎﻝ‪ :‬ﻣﻦ ﺍﻟﻜﻔﺮ ﻓﺮﻭﺍ‪ ،‬ﻗﻴﻞ‪ :‬ﻓﻤﻨﺎﻓﻘﲔ؟ ﻗﺎﻝ‪ :‬ﺇﻥ ﺍﳌﻨﺎﻓﻘﲔ ﻻ ﻳﺬﻛﺮﻭﻥ‬
‫ﺍﷲ ﺇﻻ ﻗﻠﻴﻼ ﻭﻫﺆﻻﺀ ﻳﺬﻛﺮﻭﻥ ﺍﷲ ﻛﺜﲑﺍ‪ ،‬ﻗﻴﻞ‪ :‬ﻓﻤﺎ ﻫﻢ؟ ﻗﺎﻝ‪ :‬ﻗﻮﻡ ﺃﺻﺎﺑﺘﻬﻢ ﻓﺘﻨﺔ ﻓﻌﻤﻮﺍ ﻓﻴﻬﺎ ﻭﺻﻤﻮﺍ(ﺍﻩ‬
‫ﻭﰲ ﺍﻟﺘﻤﻬﻴﺪ ﻻﺑﻦ ﻋﺒﺪ ﺍﻟﱪ ‪) :٣٣٥/٢٣‬ﻭﺭﻭﻯ ﺣﻜﻴﻢ ﺑﻦ ﺟﺎﺑﺮ ﻭﻃﺎﺭﻕ ﺑﻦ ﺷﻬﺎﺏ ﻭﺍﳊﺴﻦ ﻭﻏﲑﻫﻢ‬
‫ﻋﻦ ﻋﻠﻲ ﲟﻌﲎ ﻭﺍﺣﺪ ﺃﻧﻪ ﺳﺌﻞ ﻋﻦ ﺃﻫﻞ ﺍﻟﻨﻬﺮﻭﺍﻥ ﺃﻛﻔﺎﺭ ﻫﻢ؟ ﻗﺎﻝ‪ :‬ﻣﻦ ﺍﻟﻜﻔﺮ ﻓﺮﻭﺍ‪(...‬ﺍﻩ‬
‫ﻭﰲ ﺍﳌﺴﺘﺼﻔﻰ ‪) :٢٩٧/١‬ﻭﺍﺳﺘﺄﺫﻧﻮﻩ ]ﺃﻱ ﺍﻟﻘﻀﺎﺓ ﺍﺳﺘﺄﺫﻧﻮﺍ ﺳﻴﺪﻧﺎ ﻋﻠﻴﺎ[ ﰲ ﺍﻟﻘﻀﺎﺀ ﺑﺸﻬﺎﺩﺓ ﺃﻫﻞ‬
‫ﺍﻟﺒﺼﺮﺓ ﻣﻦ ﺍﳋﻮﺍﺭﺝ ﻭﻏﲑﻫﻢ ﺃﻭ ﺭﺩﻫﺎ ﻓﺄﻣﺮﻫﻢ ﺑﻘﺒﻮﳍﺎ ﻛﻤﺎ ﻛﺎﻥ ﻗﺒﻞﹶ ﺍﳊﺮﺏ ﻷ‪‬ﻢ ﺣﺎﺭﺑﻮﺍ ﻋﻠﻰ‬
‫ﺗﺄﻭﻳﻞ ﻭﰲ ﺭﺩ ﺷﻬﺎﺩ‪‬ﻢ ﺗﻌﺼﺐ ﻭﲡﺪﻳﺪ ﺧﻼﻑ(ﺍﻩ‬

‫اﻟﻨﻈّﺎم اﻟﻤﻌﺘﺰﻟﻲ وإﺑﺮاھﯿﻢ ﺑﻦ ﻋﺒﺪ اﻟﻌﺰﯾﺰ‬

‫ﺫﻛﺮ ﺍﳉﺎﺣﻆ ﰲ ﺍﳊﻴﻮﺍﻥ ‪ ) :٢٨٥/١‬ﺃﻥ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻨﻈﺎﻡ ﺍﳌﻌﺘﺰﱄ ﺍﳌﺸﻬﻮﺭ ﺃﺻﺎﺑﺘﻪ ﺿﺎﺋﻘﺔ ﻭﺃﻥ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ‬
‫ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺃﺭﺳﻞ ﺇﻟﻴﻪ ﻳﻘﻮﻝ‪ :‬ﳓﻦ ﻭﺇﻥ ﻛﹸﻨ‪‬ﺎ ﺍﺧﺘﻠﻔﻨﺎ ﰲ ﺑﻌﺾ ﺍﳌﻘﺎﻟﺔ‪ ،‬ﻓﺈﻧ‪‬ﺎ ﻗﺪ ﻧﺮﺟﹺﻊ ﺑﻌـﺪ ﺫﻟـﻚ ﺇﱃ‬
‫ﺣﻘﻮﻕﹺ ﺍﻷﺧﻼﻕ ﻭﺍﳊﺮ‪‬ﻳ‪‬ﺔ‪ ،‬ﻭﻗﺪ ﺭﺃﻳﺘﻚ ﺣﲔ ﻣﺮﺭﺕ ﰊ ﻋﻠﻰ ﺣﺎﻝ ﻛﺮﻫﺘﻬﺎ ﻣﻨﻚ‪ ،‬ﻭﻣﺎ ﻋﺮﻓﺘـﻚ ﺣـﱴ‬
‫ﺧﺒ‪‬ﺮﱐ ﻋﻨﻚ ﺑﻌﺾ‪ ‬ﻣﻦ ﻛﺎﻥ ﻣﻌﻲ ﻭﻗﺎﻝ‪ :‬ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﻗﺪ ﻧﺰﻋﺖ‪ ‬ﺑﻚ ﺣﺎﺟﺔ‪ ،‬ﻓﺈﻥ ﺷﺌﺖ ﻓﺄﻗ‪‬ﻢ‪ ‬ﲟﻜﺎﻧﻚ‬
‫ﺷﻬﺮﺍﹰ ﺃﻭ ﺷﻬﺮﻳﻦ‪ ،‬ﻓﻌﺴﻰ ﺃﻥ ﻧﺒﻌﺚ ﺇﻟﻴﻚ ﺑﺒﻌﺾﹺ ﻣﺎ ﻳﻜﻔﻴﻚ ﺯﻣﻨﺎﹰ ﻣﻦ ﺩﻫﺮﻙ‪ ،‬ﻭﺇﻥ ﺍﺷـﺘﻬﻴﺖ ﺍﻟﺮ‪‬ﺟـﻮﻉ‬
‫ﻓﻬﺬﻩ ﺛﻼﺛﻮﻥ ﻣﺜﻘﺎﻻﹰ‪ ،‬ﻓﺨﺬﻫﺎ ﻭﺍﻧﺼﺮﻑ ﻭﺃﻧﺖ ﺃﺣﻖ‪ ‬ﻣﻦ ﻋ‪‬ﺬﺭ‪(‬ﺍﻩ‬

‫أﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ وﻋﻠﻲ ﺑﻦ اﻟﻤﺪﯾﻨﻲ‬

‫ﰲ ﺟﺎﻣﻊ ﺑﻴﺎﻥ ﺍﻟﻌﻠﻢ ﻭﻓﻀﻠﻪ ﺝ‪/٢‬ﺹ‪) :١٠٧‬ﻋﻦ ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﻈﻴﻢ ﺍﻟﻌﻨﱪﻱ ﻗﺎﻝ ﻛﻨﺖ ﻋﻨﺪ ﺃﲪﺪ‬
‫ﺑﻦ ﺣﻨﺒﻞ ﻭﺟﺎﺀﻩ ﻋﻠﻲ ﺑﻦ ﺍﳌﺪﻳﲏ ﺭﺍﻛﺒﺎ ﻋﻠﻰ ﺩﺍﺑﺔ ﻗﺎﻝ ﻓﺘﻨﺎﻇﺮﺍ ﰲ ﺍﻟﺸﻬﺎﺩﺓ ﻭﺍﺭﺗﻔﻌﺖ ﺃﺻﻮﺍ‪‬ﻤﺎ ﺣﱴ‬
‫ﺧﻔﺖ ﺃﻥ ﻳﻘﻊ ﺑﻴﻨﻬﻤﺎ ﺟﻔﺎﺀ ﻭﻛﺎﻥ ﺃﲪﺪ ﻳﺮﻯ ﺍﻟﺸﻬﺎﺩﺓ ﻭﻋﻠﻲ ﻳﺄﰉ ﻭﻳﺪﻓﻊ ﻓﻠﻤﺎ ﺃﺭﺍﺩ ﻋﻠﻲ ﺍﻻﻧﺼﺮﺍﻑ‬
‫ﻗﺎﻡ ﺃﲪﺪ ﻓﺄﺧﺬ ﺑﺮﻛﺎﺑﻪ(ﺍﻩ‬

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 ‫ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ)‪ (٣٤‬ﺑﻌﺪ ﺇﻳﺮﺍﺩ ﺍﻟﻘﺼﺔ‪) :‬ﻛﺎﻥ ﺃﲪﺪ ﻳﺮﻯ ﺍﻟﺸﻬﺎﺩﺓ ﺑﺎﳉﻨﺔ ﳌﻦ ﺷﻬﺪ ﺑﺪﺭﺍ ﻭﺍﳊﺪﻳﺒﻴﺔ ﺃﻭ‬
‫ﳌﻦ ﺟﺎﺀ ﻓﻴﻪ ﺃﺛﺮ ﻣﺮﻓﻮﻉ ﻋﻠﻰ ﻣﺎ ﻛﺎﻥ ﻣﻨﻬﻢ ﻣﻦ ﺳﻔﻚ ﺩﻣﺎﺀ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻲ ﺑﻦ ﺍﳌﺪﻳﲏ ﻳﺄﰉ‬
‫ﺫﻟﻚ ﻭﻻ ﻳﺼﺤﺢ ﰲ ﺫﻟﻚ ﺃﺛﺮﺍ(ﺍﻩ‬
‫ﻻﺣﻆ ﺃﻥ ﺍﳌﺴﺄﻟﺔ ﺍﳌﺨﺘﻠﻒ ﻓﻴﻬﺎ ﺑﲔ ﺃﲪﺪ ﻭﺍﺑﻦ ﺍﳌﺪﻳﲏ ﻣﺴﺄﻟﺔ ﺣﺴﺎﺳﺔ ﻛﺎﻧﺖ ﺳﺒﺐ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﻟﻔﺮﻗﺔ‬
‫ﺑﲔ ﺍﳌﺴﻠﻤﲔ‬

‫أﺣﻤﺪ واﺑﻦ ﻣﻌﯿﻦ ﻣﻊ ﺷﯿﻌﻲ‬

‫ﰲ ‪‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )ﺝ ‪ / ٦‬ﺹ ‪) :(١٧٩‬ﻗﺎﻝ ﻳﻌﻘﻮﺏ ﺑﻦ ﻳﻮﺳﻒ ﺍﳌﻄﻮﻋﻲ ﻛﺎﻥ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺻﺎﱀ‬
‫ﺭﺍﻓﻀﻴﺎ ﻭﻛﺎﻥ ﻳﻐﺸﻰ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﻓﻴﻘﺮﺑﻪ ﻭﻳﺪﻧﻴﻪ ﻓﻘﻴﻞ ﻟﻪ ﻓﻴﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺳﺒﺤﺎﻥ ﺍﷲ! ﺭﺟﻞ ﺃﺣﺐ ﻗﻮﻣﺎ‬
‫ﻣﻦ ﺃﻫﻞ ﺑﻴﺖ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻫﻮ ﺛﻘﺔ‬
‫ﻭﻗﺎﻝ ﺳﻬﻞ ﺑﻦ ﻋﻠﻲ ﺍﻟﺪﻭﺭﻱ ﲰﻌﺖ ﳛﲕ ﺑﻦ ﻣﻌﲔ ﻳﻘﻮﻝ‪ :‬ﻋﻠﻴﻜﻢ ﺑﺮﺟﻞ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﻮﻓﺔ ﻳﻘﺎﻝ ﻟﻪ ﻋﺒﺪ‬
‫ﺍﻟﺮﲪﻦ ﺑﻦ ﺻﺎﱀ ﺛﻘﺔ ﺻﺪﻭﻕ ﺷﻴﻌﻲ ﻻﻥ ﳜﺮ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﺃﺣﺐ ﺇﻟﻴﻪ ﻣﻦ ﺃﻥ ﻳﻜﺬﺏ ﰲ ﻧﺼﻒ ﺣﺮﻑ‪،‬‬
‫ﻭﻗﺎﻝ ﳏﻤﺪ ﺑﻦ ﻣﻮﺳﻰ ﺍﻟﱪﺑﺮﻱ‪ :‬ﺭﺃﻳﺖ ﳛﲕ ﺑﻦ ﻣﻌﲔ ﺟﺎﻟﺴﺎ ﰲ ﺩﻫﻠﻴﺰﻩ ﻏﲑ ﻣﺮﺓ ﻳﻜﺘﺐ ﻋﻨﻪ(ﺍﻩ‬

‫ﻋﻄﺎء وﺑﻌﺾ أھﻞ اﻷھﻮاء‬

‫ﰲ ﺗﻔﺴﲑ ﺍﻟﻘﺮﻃﱯ )‪) :(٢٦٠/١‬ﻗﺎﻝ ﻃﻠﺤﺔ ﺑﻦ ﻋﻤﺮ‪ :‬ﻗﻠﺖ ﻟﻌﻄﺎﺀ ﺇﻧﻚ ﺭﺟﻞ ﳚﺘﻤﻊ ﻋﻨﺪﻙ ﻧﺎﺱ ﺫﻭﻭ‬
‫ﺃﻫﻮﺍﺀ ﳐﺘﻠﻔﺔ ‪ ،‬ﻭﺃﻧﺎ ﺭﺟﻞ ﰲﹼ ﺣ‪‬ﺪ‪‬ﺓ ﻓﺄﻗﻮﻝ ﳍﻢ ﺑﻌﺾ ﺍﻟﻘﻮﻝ ﺍﻟﻐﻠﻴﻆ؛ ﻓﻘﺎﻝ ‪ :‬ﻻ ﺗﻔﻌﻞ! ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪:‬‬
‫)ﻭ‪‬ﻗﹸﻮﻟﹸﻮﺍﹾ ﻟ‪‬ﻠﻨ‪‬ﺎﺱﹺ ﺣ‪‬ﺴ‪‬ﻨﺎﹰ(‪ .‬ﻓﺪﺧﻞ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻓﻜﻴﻒ ﺑﺎﳊﻨﻴﻔﻲ(ﺍﻩ‬

‫‪ (٣٤‬ﻗﻮﻝ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ ﻫﺬﺍ ﺳﺎﻗﻂ ﻣﻦ ﺍﻟﻄﺒﻌﺔ ﺍﻟﻘﺪﳝﺔ ﻏﲑ ﺍﶈﻘﻘﺔ ﻛﻤﺎ ﺃﺷﺎﺭ ﺇﱃ ﺫﻟﻚ ﺍﻟﺸﻴﺦ ﻋﺒﺪﺍﻟﻔﺘﺎﺡ ﺃﺑﻮ ﻏﺪﺓ ﰲ‬
‫ﺗﻌﻠﻴﻘﻪ ﻋﻠﻰ ﺭﺳﺎﻟﺔ ﺍﻷﻟﻔﺔ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﺹ‪١٨‬‬

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 ‫ﻧﻤﺎذج ﻃﺮﯾﻔﺔ ﺣﻜﺎھﺎ اﺑﻦ ﺣﺰم‬
‫ﰲ ﺭﺳﺎﻟﺔ ﺍﺑﻦ ﺣﺰﻡ ﺍﻟﻄﺮﻳﻔﺔ )ﻧﻘﻂ ﺍﻟﻌﺮﻭﺱ( ﻭﻫﻲ ﺿﻤﻦ ﺭﺳﺎﺋﻠﻪ ﻗﺎﻝ )‪ (١١٣/٢‬ﲢﺖ ﻋﻨﻮﺍﻥ‪) :‬ﻭﻣـﻦ‬
‫ﻃﺮﺍﺋﻒ ﺍﳌﺬﺍﻫﺐ(‪:‬‬
‫‪ -‬ﳏﺎﺭﺏ ﺑﻦ ﺩﺛﺎﺭ ﺃﺣﺪ ﺃﺋﻤﺔ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‪ ،‬ﻭﻋﻤﺮﺍﻥ ﺑﻦ ﺣﻄﺎﻥ ﺃﺣﺪ ﺃﺋﻤﺔ ﺍﻟﺼﻔﺮﻳﺔ ﻣﻦ ﺍﳋـﻮﺍﺭﺝ‬
‫ﻛﺎﻧﺎ ﺻﺪﻳﻘﲔ ﳐﻠﺼﲔ ﺯﻣﻴﻠﲔ ﺇﱃ ﺍﳊﺞ ﱂ ﻳﺘﺤﺎﺭﺟﺎ ﻗﻂﹼ‪.‬‬
‫‪ -‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﰊ ﻟﻴﻠﻰ ﻛﺎﻥ ﻳﻘﺪﻡ ﻋﻠﻴﺎﹰ ﻋﻠﻰ ﻋﺜﻤﺎﻥ‪ ،‬ﻭﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻜﻴﻢ ﻛﺎﻥ ﻳﻘﺪﻡ ﻋﺜﻤﺎﻥ‬
‫ﻋﻠﻰ ﻋﻠﻲ‪ ،‬ﻭﻛﺎﻧﺎ ﺻﺪﻳﻘﲔ ﱂ ﻳﺘﺤﺎﺭﺟﺎ ﻗﻂ‪ ،‬ﻭﻣﺎﺗﺖ ﺃﻡ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﻓﻘﺪﻡ ﻟﻠﺼﻼﺓ ﻋﻠﻴﻬﺎ ﺍﺑـﻦ‬
‫ﻋﻜﻴﻢ‪.‬‬
‫‪ -‬ﻃﻠﺤﺔ ﺑﻦ ﻣﺼﺮﻑ ﻭﺯﺑﻴﺪ ﺍﻟﻴﺎﻣﻲ ﺻﺪﻳﻘﺎﻥ ﻣﺘﺼﺎﻓﻴﺎﻥ‪ ،‬ﻭﻛﺎﻥ ﻃﻠﺤﺔ ﻳﻘﺪﻡ ﻋﺜﻤﺎﻥ‪ ،‬ﻭﻛﺎﻥ ﺯﺑﻴﺪ‬
‫ﻳﻘﺪﻡ ﻋﻠﻴﺎﹰ‪ ،‬ﻭﱂ ﻳﺘﺤﺎﺭﺟﺎ ﻗﻂ‪.‬‬
‫‪ -‬ﺩﺍﻭﺩ ﺑﻦ ﺃﰊ ﻫﻨﺪ ﺇﻣﺎﻡ ﺍﻟﺴﻨﺔ ﻭﻣﻮﺳﻰ ﺑﻦ ﺳﻴﺎﺭ ﻣﻦ ﺃﺋﻤﺔ ﺍﻟﻘﺪﺭﻳﺔ ﻛﺎﻧﺎ ﺻـﺪﻳﻘﲔ ﻣﺘﺼـﺎﻓﻴﲔ‬
‫ﲬﺴﲔ ﺳﻨﺔ ﱂ ﻳﺘﺤﺎﺭﺟﺎ ﻗﻂ‬
‫‪ -‬ﺳﻠﻴﻤﺎﻥ ﺍﻟﺘ‪‬ﻴﻤﻲ ﺇﻣﺎﻡ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﻟﻔﻀﻞ ﺍﻟﺮﻗﺎﺷﻲ ﺇﻣﺎﻡ ﺍﳌﻌﺘﺰﻟﺔ ﻛﺎﻧﺎ ﺻـﺪﻳﻘﲔ ﺇﱃ ﺃﻥ ﻣﺎﺗـﺎ‬
‫ﻣﺘﺼﺎﻓﻴﲔ‪ ،‬ﻭﺗﺰﻭﺝ ﺳﻠﻴﻤﺎﻥ ﺑﻨﺖ ﺍﻟﻔﻀﻞ ﻭﻫﻲ ﺃﻡ ﺍﳌﻌﺘﻤﺮ ﺑﻦ ﺳﻠﻴﻤﺎﻥ‬
‫‪ -‬ﺍﻟﻜﻤﻴﺖ ﺑﻦ ﺯﻳﺪ ﻣﻀﺮﻱ ﻋﺼﱯ ﻛﻮﰲ ﺷﻴﻌﻲ ﻭﺍﻟﻄﺮﻣﺎﺡ ﺑﻦ ﺣﻜﻴﻢ ﳝـﺎﱐ ﻋﺼـﱯ ﺷـﺎﻣﻲ‬
‫ﺧﺎﺭﺟﻲ‪ ،‬ﻭﻛﻼﳘﺎ ﺷﺎﻋﺮ ﻣﻔﻠﻖ‪ ،‬ﻛﺎﻧﺎ ﺻﺪﻳﻘﲔ ﻣﺘﺼﺎﻓﻴﲔ ﻋﻠﻰ ﻋﻈﻴﻢ ﺗﻀﺎﺩ‪‬ﳘﺎ ﻣﻦ ﻛﻞ ﻭﺟﻪ‬
‫‪ -‬ﻫﺸﺎﻡ ﺑﻦ ﺍﳊﻜﻢ ﺇﻣﺎﻡ ﺍﻟﺮﺍﻓﻀﺔ‪ ،‬ﻭﻋﺒﺪ ﺍﷲ ﺑﻦ ﺯﻳﺪ ﺍﻟﻔﺰﺍﺭﻱ ﺇﻣﺎﻡ ﺍﻹﺑﺎﺿﻴﺔ ﺻﺪﻳﻘﺎﻥ ﳐﻠﺼﺎﻥ ﰲ‬
‫ﺩﻛﺎﻥ ﻭﺃﺣﺪ‪ ،‬ﱂ ﻳﺘﺤﺎﺭﺟﺎ ﻗﻂ(ﺍﻩ‬

‫اﻟﻤﺴﺄﻟﺔ اﻟﺜﺎﻧﯿﺔ ‪ :‬ﻧﻤﺎذج ﻓﻲ اﻟﻄﻮاﺋﻒ‬

‫اﻷﺷﺎﻋﺮة واﻟﺤﻨﺎﺑﻠﺔ‬
‫ﻗﺎﻝ ﺍﺑﻦ ﻋﺴﺎﻛﺮ ﰲ ﻛﺘﺎﺑﻪ ﺗﺒﻴﲔ ﻛﺬﺏ ﺍﳌﻔﺘﺮﻱ ﺹ‪ ) :١٦٣‬ﻭﱂ ﺗﺰﻝ ﺍﳊﻨﺎﺑﻠﺔ ﺑﺒﻐﺪﺍﺩ ﰲ ﻗﺪﱘ ﺍﻟـﺪﻫﺮ‬
‫ﻋﻠﻰ ﳑﺮ ﺍﻷﻭﻗﺎﺕ ﺗﻌﺘﻀﺪ ﺑﺎﻷﺷﻌﺮﻳﺔ ﻋﻠﻰ ﺃﺻﺤﺎﺏ ﺍﻟﺒﺪﻉ‪ ،‬ﻷ‪‬ﻢ ﺍﳌﺘﻜﻠﻤﻮﻥ ﻣﻦ ﺃﻫﻞ ﺍﻹﺛﺒﺎﺕ ﻓﻤـﻦ‬
‫ﺗﻜﻠﻢ ﻣﻨﻬﻢ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﺒﺘﺪﻉ ﻓﺒﻠﺴﺎﻥ ﺍﻷﺷﻌﺮﻳﺔ ﻳﺘﻜﻠﻢ‪ ،‬ﻭﻣﻦ ﺣﻘﻖ ﻣﻨﻬﻢ ﰲ ﺍﻷﺻﻮﻝ ﰲ ﻣﺴﺄﻟﺔ ﻓﻤﻨﻬﻢ‬
‫ﻳﺘﻌﻠﻢ ﻓﻠﻢ ﻳﺰﺍﻟﻮﺍ ﻛﺬﻟﻚ ﺣﱴ ﺣﺪﺙ ﺍﻻﺧﺘﻼﻑ ﰲ ﺯﻣﻦ ﺃﰊ ﻧﺼﺮ ﺍﻟﻘﺸﲑﻱ(ﺍﻩ‬
‫ﻭﻗﺪ ﺫﻛﺮ ﻣﺎ ﺣﺼﻞ ﰲ ﺯﻣﻦ ﺍﺑﻦ ﺍﻟﻘﺸﲑﻱ ﻛﺜﲑ ﻣﻦ ﺃﻫﻞ ﺍﻟﺘﻮﺍﺭﻳﺦ ﻭﺍﻟﺴﲑ‪ ،‬ﻣﻨﻬﻢ ﺍﻟﺬﻫﱯ ﰲ ﺍﻟﺴﲑ ﻭﺍﺑﻦ‬
‫ﺭﺟﺐ ﰲ ﺫﻳﻞ ﺍﻟﻄﺒﻘﺎﺕ ﻭﺍﺑﻦ ﺍﻷﺛﲑ ﰲ ﺍﻟﻜﺎﻣﻞ ﻭﺍﺑﻦ ﻛﺜﲑ ﰲ ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ ﻭﻏﲑﻫﻢ‪ ،‬ﻭﺍﻧﻈـﺮ ﻣـﺜﻼ‬
‫ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ ‪ ١١٥/١٢‬ﻭﺫﻳﻞ ﺍﻟﻄﺒﻘﺎﺕ ﻻﺑﻦ ﺭﺟﺐ ‪١٩/١‬‬

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 ‫ﻣﻮﻗﻒ اﺑﻦ ﺗﯿﻤﯿﺔ ﻣﻦ اﻟﺨﻼف ﺑﯿﻦ اﻷﺷﺎﻋﺮة واﻟﺤﻨﺎﺑﻠﺔ‬
‫ﻣﻊ ﺃﻥ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﳜﺎﻟﻒ ﺍﻷﺷﺎﻋﺮﺓ ﰲ ﺃﺷﻴﺎﺀ ﺇﻻ ﺃﻥ ﻣﻮﻗﻔﻪ ﻣﻨﻬﻢ ﱂ ﻳﻜﻦ ﻣﻮﻗﻒ ﺍﳌﻌﺎﺩﻱ ﺑﻞ ﻣﻮﻗﻒ ﻣـﻦ‬
‫ﻳﺆﻟﻒ ﺑﲔ ﺍﻟﻘﻠﻮﺏ‪ ،‬ﻭﻳﻘﺎﺭﺏ ﺑﲔ ﻭﺟﻬﺎﺕ ﺍﻟﻨﻈﺮ ﺑﲔ ﺍﻷﺷﻌﺮﻳﺔ ﻭﺍﳊﻨﺒﻠﻴﺔ‪ ،‬ﺣﻴﺚ ﻗﺎﻝ ﻛﻤﺎ ﰲ ﳎﻤـﻮﻉ‬
‫ﺍﻟﻔﺘﺎﻭﻯ ‪) :٥٣/٦‬ﻭﺍﻷﺷﻌﺮﻳﺔ ﻓﻴﻤﺎ ﻳﺜﺒﺘﻮﻧﻪ ﻣﻦ ﺍﻟﺴﻨﺔ ﻓﺮﻉ ﻋﻠﻰ ﺍﳊﻨﺒﻠﻴﺔ ﻛﻤﺎ ﺃﻥ ﻣﺘﻜﻠﻤﺔ ﺍﳊﻨﺒﻠﻴﺔ ﻓﻴﻤﺎ‬
‫ﳛﺘﺠﻮﻥ ﺑﻪ ﻣﻦ ﺍﻟﻘﻴﺎﺱ ﺍﻟﻌﻘﻠﻲ ﻓﺮﻉ ﻋﻠﻴﻬﻢ ﻭﺇﳕﺎ ﻭﻗﻌﺖ ﺍﻟﻔﺮﻗﺔ ﺑﺴﺒﺐ ﻓﺘﻨﺔ ﺍﻟﻘﺸﲑﻱ(ﺍﻩ‬
‫ﻭﰲ ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ﺃﻳﻀﺎ ‪) :١٧/٤‬ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﻋﺴﺎﻛﺮ‪ :‬ﻣﺎ ﺯﺍﻟﺖ ﺍﳊﻨﺎﺑﻠﺔ ﻭﺍﻷﺷﺎﻋﺮﺓ ﰲ ﻗﺪﱘ‬
‫ﺍﻟﺪﻫﺮ ﻣﺘﻔﻘﲔ ﻏﲑ ﻣﻔﺘﺮﻗﲔ ﺣﱴ ﺣﺪﺛﺖ ﻓﺘﻨﺔ ﺍﺑﻦ ﺍﻟﻘﺸﲑﻱ(ﺍﻩ‬
‫ﻭﰲ ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ﺃﻳﻀﺎ ‪) :٢٢٧/٣‬ﻭﺍﻟﻨﺎﺱ ﻳﻌﻠﻤﻮﻥ ﺃﻧﻪ ﻛﺎﻥ ﺑﲔ ﺍﳊﻨﺒﻠﻴﺔ ﻭﺍﻷﺷﻌﺮﻳﺔ ﻭﺣﺸﺔ ﻭﻣﻨﺎﻓﺮﺓ‬
‫ﻭﺃﻧﺎ ﻛﻨﺖ ﻣﻦ ﺃﻋﻈﻢ ﺍﻟﻨﺎﺱ ﺗﺄﻟﻴﻔﺎ ﻟﻘﻠﻮﺏ ﺍﳌﺴﻠﻤﲔ ﻭﻃﻠﺒﺎ ﻻﺗﻔﺎﻕ ﻛﻠﻤﺘﻬﻢ ﻭﺍﺗﺒﺎﻋﺎ ﳌﺎ ﺃﻣﺮﻧﺎ ﺑـﻪ ﻣـﻦ‬
‫ﺍﻻﻋﺘﺼﺎﻡ ﲝﺒﻞ ﺍﷲ ﻭﺃﺯﻟﺖ ﻋﺎﻣﺔ ﻣﺎ ﻛﺎﻥ ﰲ ﺍﻟﻨﻔﻮﺱ ﻣﻦ ﺍﻟﻮﺣﺸﺔ(ﺍﻩ‬
‫ﻭﰲ ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ﺃﻳﻀﺎ ‪) :٢٢٩/٣‬ﻭﳌﺎ ﺃﻇﻬﺮﺕ ﻛﻼﻡ ﺍﻷﺷﻌﺮﻱ ﻭﺭﺁﻩ ﺍﳊﻨﺒﻠﻴﺔ ﻗﺎﻟﻮﺍ ﻫﺬﺍ ﺧﲑ ﻣـﻦ‬
‫ﻛﻼﻡ ﺍﻟﺸﻴﺦ ﺍﳌﻮﻓﻖ‪ ،‬ﻭﻓﺮﺡ ﺍﳌﺴﻠﻤﻮﻥ ﺑﺎﺗﻔﺎﻕ ﺍﻟﻜﻠﻤﺔ ﻭﺃﻇﻬﺮﺕ ﻣﺎ ﺫﻛﺮﻩ ﺍﺑﻦ ﻋﺴﺎﻛﺮ ﰲ ﻣﻨﺎﻗﺒﻪ ﺃﻧﻪ ﱂ‬
‫ﺗﺰﻝ ﺍﳊﻨﺎﺑﻠﺔ ﻭﺍﻷﺷﺎﻋﺮﺓ ﻣﺘﻔﻘﲔ ﺇﱃ ﺯﻣﻦ ﺍﻟﻘﺸﲑﻱ ﻓﺈﻧﻪ ﳌﺎ ﺟﺮﺕ ﺗﻠﻚ ﺍﻟﻔﺘﻨﺔ ﺑﺒﻐﺪﺍﺩ ﺗﻔﺮﻗﺖ ﺍﻟﻜﻠﻤﺔ(ﺍﻩ‬
‫ﻭﰲ ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ﺃﻳﻀﺎ ‪) :٢٦٩/٣‬ﻭﳍﺬﺍ ﺍﺻﻄﻠﺤﺖ ﺍﳊﻨﺒﻠﻴﺔ ﻭﺍﻷﺷﻌﺮﻳﺔ ﻭﺍﺗﻔﻖ ﺍﻟﻨﺎﺱ ﻛﻠﻬﻢ‪ ،‬ﻭﳌﺎ ﺭﺃﻯ‬
‫ﺍﳊﻨﺒﻠﻴﺔ ﻛﻼﻡ ﺃﰊ ﺍﳊﺴﻦ ﺍﻷﺷﻌﺮﻱ ﻗﺎﻟﻮﺍ ﻫﺬﺍ ﺧﲑ ﻣﻦ ﻛﻼﻡ ﺍﻟﺸﻴﺦ ﺍﳌﻮﻓﻖ‪ ،‬ﻭﺯﺍﻝ ﻣﺎ ﻛﺎﻥ ﰲ ﺍﻟﻘﻠـﻮﺏ‬
‫ﻣﻦ ﺍﻷﺿﻐﺎﻥ ﻭﺻﺎﺭ ﺍﻟﻔﻘﻬﺎﺀ ﻣﻦ ﺍﻟﺸﺎﻓﻌﻴﺔ ﻭﻏﲑﻫﻢ ﻳﻘﻮﻟﻮﻥ ﺍﳊﻤﺪ ﷲ ﻋﻠﻰ ﺍﺗﻔﺎﻕ ﻛﻠﻤﺔ ﺍﳌﺴﻠﻤﲔ(ﺍﻩ‬

‫أﺑﻮ اﻟﺤﺴﻦ وأﺑﻮ اﻟﻔﻀﻞ اﻟﺘﻤﯿﻤﯿﺎن رأﺳﺎ اﻟﺤﻨﺎﺑﻠﺔ واﻟﺒﺎﻗﻼﻧﻲ رأس اﻷﺷﻌﺮﯾﺔ‬
‫ﻗﺎﻝ ﺍﺑﻦ ﻋﺴﺎﻛﺮ ﰲ ﺗﺮﲨﺔ ﺍﻟﺒﺎﻗﻼﱐ ﰲ ﺗﺒﻴﲔ ﻛﺬﺏ ﺍﳌﻔﺘﺮﻱ ﺹ‪) :٢٢١‬ﻭﻛﺎﻥ ﺃﺑﻮ ﺍﳊﺴـﻦ ﺍﻟﺘﻤﻴﻤـﻲ‬
‫ﺍﳊﻨﺒﻠﻲ ﻳﻘﻮﻝ ﻷﺻﺤﺎﺑﻪ‪ :‬ﲤﺴﻜﻮﺍ ‪‬ﺬﺍ ﺍﻟﺮﺟﻞ ]ﻳﻌﲏ ﺍﻟﺒﺎﻗﻼﱐ ﺍﻷﺷﻌﺮﻱ[ ﻓﻠﻴﺲ ﻟﻠﺴﻨﺔ ﻋﻨﻪ ﻏﲎ ﺃﺑﺪﺍ‬
‫ﻗﺎﻝ‪ :‬ﻭﲰﻌﺖ ﺍﻟﺸﻴﺦ ﺃﺑﺎ ﺍﻟﻔﻀﻞ ﺍﻟﺘﻤﻴﻤﻲ ﺍﳊﻨﺒﻠﻲ ﺭﲪﻪ ﺍﷲ ﻭﻫﻮ ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﺑﻦ ﺃﰊ ﺍﳊﺴﻦ ﺑـﻦ ﻋﺒـﺪ‬
‫ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺍﳊﺮﺙ ﻳﻘﻮﻝ‪ :‬ﺍﺟﺘﻤﻊ ﺭﺃﺳﻲ ﻭﺭﺃﺱ ﺍﻟﻘﺎﺿﻲ ﺃﰊ ﺑﻜﺮ ﳏﻤﺪ ﺑﻦ ﺍﻟﻄﻴﺐ ]ﺍﻟﺒﺎﻗﻼﱐ[ ﻋﻠﻰ ﳐﺪﺓ‬
‫ﻭﺍﺣﺪﺓ ﺳﺒﻊ ﺳﻨﲔ‬
‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‪ :‬ﻭﺣﻀﺮ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺍﻟﺘﻤﻴﻤﻲ ﻳﻮﻡ ﻭﻓﺎﺗﻪ ﺍﻟﻌﺰﺍﺀ ﺣﺎﻓﻴﺎ ﻣﻊ ﺃﺧﻮﺗﻪ ﻭﺃﺻﺤﺎﺑﻪ‬
‫ﻭﺃﻣﺮ ﺃﻥ ﻳﻨﺎﺩﻯ ﺑﲔ ﻳﺪﻱ ﺟﻨﺎﺯﺗﻪ‪ :‬ﻫﺬﺍ ﻧﺎﺻﺮ ﺍﻟﺴﻨﺔ ﻭﺍﻟﺪﻳﻦ ﻫﺬﺍ ﺇﻣﺎﻡ ﺍﳌﺴﻠﻤﲔ ﻫﺬﺍ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﺬﺏ‬
‫ﻋﻦ ﺍﻟﺸﺮﻳﻌﺔ ﺃﻟﺴﻨﺔ ﺍﳌﺨﺎﻟﻔﲔ ﻫﺬﺍ ﺍﻟﺬﻱ ﺻﻨﻒ ﺳﺒﻌﲔ ﺃﻟﻒ ﻭﺭﻗﺔ ﺭﺩﺍ ﻋﻠﻰ ﺍﳌﻠﺤﺪﻳﻦ‪ ،‬ﻭﻗﻌﺪ ﻟﻠﻌﺰﺍﺀ ﻣﻊ‬
‫ﺃﺻﺤﺎﺑﻪ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻓﻠﻢ ﻳﱪﺡ ﻭﻛﺎﻥ ﻳﺰﻭﺭ ﺗﺮﺑﺘﻪ ﻛﻞ ﻳﻮﻡ ﲨﻌﺔ ﰲ ﺍﻟﺪﺍﺭ(ﺍﻩ‬

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 ‫ﻭﺍﻟﻘﺎﺿﻲ ﺍﻟﺒﺎﻗﻼﱐ ﺍﻷﺷﻌﺮﻱ ﻛﺎﻥ ﳏﻞ ﺗﻌﻈﻴﻢ ﺃﻫﻞ ﺍﳊﺪﻳﺚ ﻭﺍﳊﻨﺎﺑﻠﺔ ﻓﻔﻲ ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ ‪:٥٥٨/١٧‬‬
‫) ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻮﻟﻴﺪ ﺍﻟﺒﺎﺟﻲ ‪-‬ﰲ ﻛﺘﺎﺏ ﺍﺧﺘﺼﺎﺭ ﻓﺮﻕ ﺍﻟﻔﻘﻬﺎﺀ ﻣﻦ ﺗﺄﻟﻴﻔﻪ ﰲ ﺫﻛﺮ ﺍﻟﻘﺎﺿﻲ ﺍﺑﻦ ﺍﻟﺒـﺎﻗﻼﱐ‪:-‬‬
‫ﻟﻘﺪ ﺃﺧﱪﱐ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺫﺭ ﻭﻛﺎﻥ ﳝﻴﻞ ﺇﱃ ﻣﺬﻫﺒﻪ ﻓﺴﺄﻟﺘﻪ ﻣﻦ ﺃﻳﻦ ﻟﻚ ﻫﺬﺍ ﻗﺎﻝ‪ :‬ﺇﱐ ﻛﻨﺖ ﻣﺎﺷﻴﺎ ﺑﺒﻐﺪﺍﺩ‬
‫ﻣﻊ ﺍﳊﺎﻓﻆ ﺍﻟﺪﺍﺭﻗﻄﲏ ﻓﻠﻘﻴﻨﺎ ﺃﺑﺎ ﺑﻜﺮ ﺑﻦ ﺍﻟﻄﻴﺐ ﺍﻟﺒﺎﻗﻼﱐ ﻓﺎﻟﺘﺰﻣﻪ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﺪﺍﺭﻗﻄﲏ ﻭﻗﺒـﻞ‬
‫ﻭﺟﻬﻪ ﻭﻋﻴﻨﻴﻪ‪ ،‬ﻓﻠﻤﺎ ﻓﺎﺭﻗﻨﺎﻩ ﻗﻠﺖ ﻟﻪ‪ :‬ﻣﻦ ﻫﺬﺍ ﺍﻟﺬﻱ ﺻﻨﻌﺖ ﺑﻪ ﻣﺎ ﱂ ﺃﻋﺘﻘﺪ ﺃﻧﻚ ﺗﺼﻨﻌﻪ ﻭﺃﻧـﺖ ﺇﻣـﺎﻡ‬
‫ﻭﻗﺘﻚ‬
‫ﻓﻘﺎﻝ‪ :‬ﻫﺬﺍ ﺇﻣﺎﻡ ﺍﳌﺴﻠﻤﲔ ﻭﺍﻟﺬﺍﺏ ﻋﻦ ﺍﻟﺪﻳﻦ ﻫﺬﺍ ﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﺑﻜﺮ ﳏﻤﺪ ﺑﻦ ﺍﻟﻄﻴﺐ ﺍﻟﺒﺎﻗﻼﱐ‪ ،‬ﻗـﺎﻝ‬
‫ﺃﺑﻮ ﺫﺭ‪ :‬ﻓﻤﻦ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﺗﻜﺮﺭﺕ ﺇﻟﻴﻪ ﻣﻊ ﺃﰊ‪ ،‬ﻭﻛﻞ ﺑﻠﺪ ﺩﺧﻠﺘﻪ ﻣﻦ ﺑﻼﺩ ﺧﺮﺍﺳﺎﻥ ﻭﻏﲑﻫﺎ ﻻ ﻳﺸـﺎﺭ‬
‫ﻓﻴﻬﺎ ﺇﱃ ﺃﺣﺪ ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺇﻻ ﻣﻦ ﻛﺎﻥ ﻋﻠﻰ ﻣﺬﻫﺒﻪ ﻭﻃﺮﻳﻘﻪ‬
‫ﻗﻠﺖ ] ﺍﻟﻘﺎﺋﻞ ﺍﻟﺬﻫﱯ [‪ :‬ﻫﻮ ﺍﻟﺬﻱ ﻛﺎﻥ ﺑﺒﻐﺪﺍﺩ ﻳﻨﺎﻇﺮ ﻋﻦ ﺍﻟﺴﻨﺔ ﻭﻃﺮﻳﻘﺔ ﺍﳊﺪﻳﺚ ﺑﺎﳉﺪﻝ ﻭﺍﻟﱪﻫـﺎﻥ‬
‫ﻭﺑﺎﳊﻀﺮﺓ ﺭﺅﻭﺱ ﺍﳌﻌﺘﺰﻟﺔ ﻭﺍﻟﺮﺍﻓﻀﺔ ﻭﺍﻟﻘﺪﺭﻳﺔ ﻭﺃﻟﻮﺍﻥ ﺍﻟﺒﺪﻉ ﻭﳍﻢ ﺩﻭﻟﺔ ﻭﻇﻬﻮﺭ ﺑﺎﻟﺪﻭﻟﺔ ﺍﻟﺒﻮﻳﻬﻴﺔ ﻭﻛـﺎﻥ‬
‫ﻳﺮﺩ ﻋﻠﻰ ﺍﻟﻜﺮﺍﻣﻴﺔ ﻭﻳﻨﺼﺮ ﺍﳊﻨﺎﺑﻠﺔ ﻋﻠﻴﻬﻢ‪ ،‬ﺑﻴﻨﻪ ﻭﺑﲔ ﺃﻫﻞ ﺍﳊﺪﻳﺚ ﻋﺎﻣﺮ ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﻗـﺪ ﳜﺘﻠﻔـﻮﻥ ﰲ‬
‫ﻣﺴﺎﺋﻞ ﺩﻗﻴﻘﺔ ﻓﻠﻬﺬﺍ ﻋﺎﻣﻠﻪ ﺍﻟﺪﺍﺭﻗﻄﲏ ﺑﺎﻻﺣﺘﺮﺍﻡ(ﺍﻩ‬

‫اﻟﺸﺮﯾﻒ أﺑﻮ ﺟﻌﻔﺮ رأس اﻟﺤﻨﺎﺑﻠﺔ وأﺑﻮ إﺳﺤﺎق اﻟﺸﯿﺮازي رأس اﻷﺷﻌﺮﯾﺔ‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺭﺟﺐ ﺍﳊﻨﺒﻠﻲ ﰲ ﺫﻳﻞ ﻃﺒﻘﺎﺕ ﺍﳊﻨﺎﺑﻠﺔ ‪) :١٨/١‬ﻭﰲ ﺳﻨﺔ ﺃﺭﺑﻊ ﻭﺳﺘﲔ ﻭﺃﺭﺑﻌﻤﺎﺋـﺔ‪ :‬ﺍﺟﺘﻤـﻊ‬
‫ﺍﻟﺸﺮﻳﻒ ﺃﺑﻮ ﺟﻌﻔﺮ ﻭﻣﻌﻪ ﺍﳊﻨﺎﺑﻠﺔ ﰲ ﺟﺎﻣﻊ ﺍﻟﻘﺼﺮ‪ ،‬ﻭﺃﺩﺧﻠﻮﺍ ﻣﻌﻬﻢ ﺃﺑﺎ ﺇﺳﺤﺎﻕ ﺍﻟﺸﲑﺍﺯﻱ ﻭﺃﺻﺤﺎﺑﻪ‬
‫ﻭﻃﻠﺒﻮﺍ ﻣﻦ ﺍﻟﺪﻭﻟﺔ ﻗﻠﻊ ﺍﳌﻮﺍﺧﲑ ﻭﺗﺘﺒﻊ ﺍﳌﻔﺴﺪﻳﻦ ﻭﺍﳌﻔﺴﺪﺍﺕ ﻭﻣﻦ‪ ‬ﻳﺒﻴﻊ‪ ‬ﺍﻟﻨﺒﻴﺬ‪ ،‬ﻭﺿﺮﺏ‪ ‬ﺩﺭﺍﻫﻢ ﺗﻘﻊ ‪‬ـﺎ‬
‫ﺍﳌﻌﺎﻣﻠﺔ ﻋﻮﺽ ﺍﻟﻘﺮﺍﺿﺔ‪ .‬ﻓﺘﻘﺪﻡ ﺍﳋﻠﻴﻔﺔ ﺑﺬﻟﻚ ﻓﻬﺮﺏ ﺍﳌﻔﺴﺪﺍﺕ ﻭﻛﹸﺒﹺﺴ‪‬ﺖ ﺍﻟﺪﻭﺭ ﻭﺃﺭﻳﻘـﺖ ﺍﻷﻧﺒـﺬﺓ‪.‬‬
‫ﻭﻭﻋﺪﻭﺍ ﺑﻘﻠﻊ ﺍﳌﻮﺍﺧﲑ ﻭﻣﻜﺎﺗﺒﺔ ﻋﻀﺪ ﺍﻟﺪﻭﻟﺔ ﺑﺮﻓﻌﻬﺎ ﻭﺍﻟﺘﻘﺪﻡ ﺑﻀﺮﺏ ﺍﻟﺪﺭﺍﻫﻢ ﺍﻟﱵ ﻳﺘﻌﺎﻣﻞ ‪‬ﺎ‪ .‬ﻓﻠﻢ ﻳﻘﻨﻊ‬
‫ﺍﻟﺸﺮﻳﻒ ﻭﻻ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ‪‬ﺬﺍ ﺍﻟﻮﻋﺪ‪(..‬ﺍﻩ‬
‫ﺗﺄﻣﻞ‪ ..‬ﳌﺎ ﺍﺟﺘﻤﻊ ﺍﳊﻨﺎﺑﻠﺔ ﻭﺍﻷﺷﺎﻋﺮﺓ ﻋﻠﻰ ﳏﺎﺭﺑﺔ ﺍﻟﺮﺫﻳﻠﺔ ﻭﺍﻟﻔﺴﺎﺩ ﺍﺳﺘﻄﺎﻋﻮﺍ ﺃﻥ ﻳﻐﲑﻭﺍ ﺍﻟﻮﺍﻗﻊ‪ ،‬ﻫﺬﺍ ﻫﻮ‬
‫ﺍﻟﻮﺍﺟﺐ ﻭﻟﻴﺲ ﻛﻤﺎ ﺳﻴﺄﰐ ﰲ ﺑﻌﺾ ﺍﻟﻨﻤﺎﺫﺝ ﻣﻦ ﲢﺮﻳﺾ ﺑﻌﻀﻬﻢ ﺍﳊﻜﺎﻡ ﻋﻠﻰ ﺍﻟﺒﻌﺾ ﺍﻵﺧﺮ‬

‫أھﻞ اﻟﺤﺪﯾﺚ واﻟﺮواﯾﺔ ﻋﻦ اﻟﻤﺨﺎﻟﻔﯿﻦ ﻟﮭﻢ ﻓﻲ اﻟﻤﺬھﺐ اﻟﻌﻘﺪي‬

‫ﻭﻣﻦ ﺍﻟﺼﻮﺭ ﺍﳌﺸﺮﻗﺔ ﰲ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻹﺳﻼﻣﻲ ﺃﻧﻚ ﲡﺪ ﺍﻟﻐﺎﻟﺒﻴﺔ ﻣﻦ ﺃﻫﻞ ﺍﳊﺪﻳﺚ ﻣﻊ ﺗﺸﺪﺩﻫﻢ ﻳﺮﻭﻭﻥ ﻋـﻦ‬
‫ﺍﳌﺨﺎﻟﻔﲔ ﳍﻢ ﰲ ﺍﻻﻋﺘﻘﺎﺩ‪ ،‬ﻓﺪﻭﻧﻚ ﺭﺟﺎﻝ ﺍﻟﺼﺤﻴﺤﲔ ﻭﺭﺟﺎﻝ ﺍﻟﺴﻨﻦ ﻭﻏﲑﻫﺎ ﻓﺴﺘﺠﺪ ﻓﻴﻬﺎ ﺃﻋﺪﺍﺩﺍ ﻛﺒﲑﺓ‬

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 ‫ﺟﺪﺍ)‪ (٣٥‬ﻣﻦ ﺍﻟﻘﺪﺭﻳﺔ ﻭﺍﳌﺮﺟﺌﺔ ﻭﺍﻟﺸﻴﻌﺔ ﻭﺍﳋﻮﺍﺭﺝ ﻭﺍ‪‬ﺴﻤﺔ‪ ،‬ﻓﻜﺎﻥ ﻳﺘﺘﻠﻤﺬ ﺑﻌﻀﻬﻢ ﻋﻠﻰ ﺑﻌﺾ ﻭﻳﺘﻤﺸﻴﺦ‬
‫ﺑﻌﻀﻬﻢ ﻋﻠﻰ ﺑﻌﺾ ﻣﻊ ﺍﺧﺘﻼﻑ ﻣﺬﺍﻫﺒﻬﻢ ﺍﻟﻌﻘﺪﻳﺔ‪ ،‬ﺑﻞ ﺇﻧﻚ ﲡﺪ ﻫﺬﺍ ﺍﻷﻣﺮ ﻛﺎﻥ ﻣﻨﺘﺸﺮﺍ ﻋﻠﻰ ﻣﺮ ﺍﻟﻌﺼﻮﺭ‬
‫ﺑﻞ ﻭﺇﱃ ﻋﻬﺪ ﻗﺮﻳﺐ‪ ،‬ﻟﻜﻨﻨﺎ ﳒﺪ ﺍﻵﻥ ﺃﻥ ﻣﻦ ﻳﻨﺘﻤﻲ ﳌﺬﻫﺐ ﻣﻌﲔ ﻻ ﻳﻄﻠﺐ ﺍﻟﻌﻠﻢ ﻭﻻ ﻳﺪﺭﺱ ﺇﻻ ﻋﻠﻰ ﻣﻦ‬
‫ﻛﺎﻥ ﻋﻠﻰ ﻣﺬﻫﺒﻪ ﻭﺇﻥ ﻛﺎﻥ ﺍﻵﺧﺮ ﺍﳌﺨﺎﻟﻒ ﻟﻪ ﰲ ﺍﳌﺬﻫﺐ ﺃﺟﺪﺭ ﺑﺬﻟﻚ ﺍﻟﻌﻠﻢ‬
‫ﻗﺎﻝ ﺍﻟﻘﺎﲰﻲ ﰲ ﺭﺳﺎﻟﺘﻪ ﰲ ﺍﳊﺮﺝ ﻭﺍﻟﺘﻌﺪﻳﻞ ﺹ‪) :١١‬ﺭﻭﺍﻳﺔ ﺍﻟﺸﻴﺨﲔ ﻭﻏﲑﳘﺎ ﻋﻦ ﺍﳌﹸﺒـﺪ‪‬ﻋﲔ ﺗﻨـﺎﺩﻱ‬
‫ﺑﻮﺍﺟﺐ ﺍﻟﺘﺂﻟﻒ ﻭﺍﻟﺘﻌﺎﺭﻑ ﻭﺗﻨﺒﺬ ﺍﻟﺘﻨﺎﻛﺮ ﻭﺍﻟﺘﺨﺎﻟﻒ ﻭﻃﺮﺡ ﺍﻟﺸﻨﺂﻥ ﻭﺍﶈﺎﺩﺓ ﻭﺍﳌﻌﺎﺩﺍﺓ ﻭﺍﳌﻀﺎﺭﺓ‪ ،‬ﻷﻥ‬
‫ﺫﻟﻚ ﻳﻜﻮﻥ ﰲ ﺍﶈﺎﺭﺑﲔ ﺍﶈﺎﺩﻳﻦ ﻻ ﰲ ﻃﻮﺍﺋﻒ ﲡﻤﻌﻬﺎ ﻛﻠﻤﺔ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻣﻦ ﺍﻷﺳﻒ ﺃﻥ ﻳﻐﻔﻞ ﻋﻦ ﻫـﺬﺍ‬
‫ﺍﳊﻖ ﻣﻦ ﻏﻔﻞ ﻭﻳﺪﻫﺶ ﻟﺴﻤﺎﻋﻪ ﺍﳌﺘﻌﺼﺒﻮﻥ ﻭﺍﳉﺎﻣﺪﻭﻥ‪..‬‬
‫ﻭﻣﻦ ﺍﻟﻌﺠﺐ ﺃﻥ ﻳﻘﻮﻝ ﻗﺎﺋﻞ‪ :‬ﻻ ﻳﻠﺰﻡ ﻣﻦ ﺍﻟﺮﻭﺍﻳﺔ ﻋﻨﻬﻢ ﻋﺪﻡ ﻣﻌﺎﺩﺍ‪‬ﻢ ﻓﻨﺮﻭﻯ ﻋﻦ ﺭﺍﻭ ﻣﻊ ﺍﻟﺘـﺪﻳﻦ‬
‫ﺑﺒﻐﻀﻪ ﻭﻋﺪﺍﻭﺗﻪ‪ ،‬ﻓﻨﺠﻴﺐ ﻋﻨﻪ‪ :‬ﺑﺄﻧﺎ ﻻ ﻧﻌﺮﻑ ﻣﻦ ﻗﺎﻝ ﺫﻟﻚ ﻣﻦ ﺍﻟﺴﻠﻒ ﻭﻻ ﻣﻦ ﺫﻫـﺐ ﺇﻟﻴـﻪ ﻣـﻦ‬
‫ﺍﻷﺋﻤﺔ‪ ...‬ﺇﻥ ﻣﻦ ﻳﺄﻣﺮﻙ ﺍﻟﺪﻳﻦ ﺑﺄﻥ ﺗﻌﺎﺩﻳﻪ ﻻ ﻳﺒﻴﺢ ﻟﻚ ﺃﻥ ﺗﺄﺧﺬ ﺩﻳﻨﻚ ﻭﺷﺮﻳﻌﺘﻚ ﻭﻋﻘﻴﺪﺗﻚ ﻋﻨﻪ(ﺍﻩ‬

‫اﻟﺴﻨﺔ واﻟﺸﯿﻌﺔ‬
‫ﰲ ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ ‪ ٧٧/١٢‬ﰲ ﺣﻮﺍﺩﺙ ﺳﻨﺔ ‪٤٤٢‬ﻫـ‪) :‬ﻭﻓﻴﻬﺎ ﺍﺻﻄﻠﺢ ﺍﻟﺮﻭﺍﻓﺾ ﻭﺍﻟﺴﻨﺔ ﺑﺒﻐـﺪﺍﺩ‪،‬‬
‫ﻭﺫﻫﺒﻮﺍ ﻛﻠﻬﻢ ﻟﺰﻳﺎﺭﺓ ﻣﺸﻬﺪ ﻋﻠﻲ ﻭﻣﺸﻬﺪ ﺍﳊﺴﲔ‪ ،‬ﻭﺗﺮﺿﻮﺍ ﰲ ﺍﻟﻜﺮﺥ ﻋﻠﻰ ﺍﻟﺼـﺤﺎﺑﺔ ﻛﻠـﻬﻢ‪،‬‬
‫ﻭﺗﺮﲪﻮﺍ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﻫﺬﺍ ﻋﺠﻴﺐ ﺟﺪﺍ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﺑﺎﺏ ﺍﻟﺘﻘﻴﺔ!!)‪ (٣٦‬ﻭﺭﺧﺼﺖ ﺍﻷﺳﻌﺎﺭ ﺑﺒﻐـﺪﺍﺩ‬
‫ﺟﺪﺍ(ﺍﻩ‬

‫‪ (٣٥‬ﺳﺎﻕ ﺍﻟﺴﻴﻮﻃﻲ ﰲ ﺗﺪﺭﻳﺐ ﺍﻟﺮﺍﻭﻱ ﺹ‪ ٢١٩‬ﺃﲰﺎﺀ ﻛﺜﲑ ﻣﻦ ﺍﻟﺮﻭﺍﺓ ﺍﻟﺬﻳﻦ ﺃﺧﺮﺝ ﳍﻢ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﳑﻦ ﺭﻣﻮﺍ‬
‫ﺑﺎﻟﺒﺪﻋﺔ ﻓﺒﻠﻐﻮﺍ ﲦﺎﻧﻴﺔ ﻭﺳﺒﻌﲔ ﺭﺍﻭﻳﺎ‪ ،‬ﻭﰲ ﻣﻘﺪﻣﺔ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺹ‪ ٣٨١‬ﻋﻘﺪ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﻓﺼﻼ ﰲ ﺃﲰﺎﺀ ﻣﻦ ﻃﻌﻦ‬
‫ﻓﻴﻬﻢ ﻣﻦ ﺭﺟﺎﻝ ﺍﻟﺒﺨﺎﺭﻱ ﺑﺴﺒﺐ ﺍﻻﻋﺘﻘﺎﺩ‪ ،‬ﻭﰲ ﺁﺧﺮ ﺍﻟﻔﺼﻞ ﺫﻛﺮ ﻣﻦ ﻃﻌﻦ ﻓﻴﻬﻢ ﻭﱂ ﻳﺆﺛﺮ ﻓﻴﻬﻢ ﺍﻟﻄﻌﻦ ﻓﺒﻠﻐﻮﺍ ﺗﺴﻌﺔ‬
‫ﻭﺳﺘﲔ ﺭﺍﻭﻳﺎ!‪.‬‬
‫‪ (٣٦‬ﻓﻌﻼ ﺇﻥ ﺍﻟﺘﻘﻴﺔ ﻋﻨﺪ ﺍﻹﻣﺎﻣﻴﺔ ﺗﻌﺪ ﺣﺎﺟﺰﺍ ﺃﻣﺎﻡ ﺗﺼﺪﻳﻖ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻷﻱ ﺗﺼﺤﻴﺢ ﺃﻭ ﺗﻘﺎﺭﺏ ﻣﻦ ﻗﺒﻞ ﺍﻟﺸﻴﻌﺔ‪ ،‬ﻭﻟﻜﻨﻨﺎ‬
‫ﻧﻘﻮﻝ‪ :‬ﺇﻥ ﺣﺴﻦ ﺍﳌﻌﺎﻣﻠﺔ ﻭﻟﻮ ﺗﻘﻴﺔﹰ ﺧﲑ ﻣﻦ ﺳﻴﺊ ﺍﳌﻌﺎﻣﻠﺔ‪ ،‬ﻭﻫﻨﺎﻙ ﺇﺷﻜﺎﻝ ﺁﺧﺮ ﰲ ﺍﻟﺘﻘﻴﺔ ﻋﻨﺪﻫﻢ ﻭﻫﻮ ﺗﻔﺴﲑ ﺑﻌﻀﻬﻢ‬
‫ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﳌﻌﺘﺪﻟﺔ ﺍﳌﺸﺮﻗﺔ ﺍﻟﻮﺍﺭﺩﺓ ﻋﻦ ﺍﻷﺋﻤﺔ ﺑﺎﻟﺘﻘﻴﺔ‪ ،‬ﻭﺃﻭﺩ ﻫﻨﺎ ﺃﻥ ﺃﻧﻘﻞ ﻋﺒﺎﺭﺓ ﺃﻋﺠﺒﺘﲏ ﳌﻮﺳﻰ ﺍﳌﻮﺳﻮﻱ ﺍﻟﺸﻴﻌﻲ ﺣﻮﻝ‬
‫ﺍﻟﺘﻘﻴﺔ ﻋﻨﺪ ﺍﻹﻣﺎﻣﻴﺔ ﺣﻴﺚ ﻗﺎﻝ ﰲ ﻧﺪﻭﺓ ﺍﺳﺘﺎﻧﺒﻮﻝ ﺣﻮﻝ ﺍﻟﺸﻴﻌﺔ ﻭﺍﻟﺘﺸﻴﻊ‪) :‬ﺇﻥ ﺃﺋﻤﺔ ﺃﻫﻞ ﺍﻟﺒﻴﺖ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻔﻜﺮﻭﺍ‬
‫ﺑﺎﻟﺘﻘﻴﺔ ﺑﺬﻟﻚ ﺍﳌﻌﲎ ﻧﺎﻫﻴﻚ ﻋﻦ ﺃﻥ ﲤﺮ ﲞﻠﺪﻫﻢ‪ .‬ﻭﺇﻥ ﺍﻟﺘﻘﻴﺔ ﻫﻲ ﺍﳌﺼﻴﺒﺔ ﺍﻟﱵ ﺍﻧﺒﺜﻖ ﻣﻨﻬﺎ ﻛﻞ ﺍﻋﻮﺟﺎﺝ ﻭﲢﺮﻳﻒ ﻭﺑﺪﻋﺔ‬
‫ﻇﻬﺮﺕ ﰲ ﻋﻘﻴﺪﺗﻨﺎ ﳓﻦ ﺍﻟﺸﻴﻌﺔ ﺍﻹﻣﺎﻣﻴﺔ ﻓﺒﺎﻟﺘﻘﻴﺔ ﻓﺴﺮﻧﺎ‪) :‬ﻻ( ﺑـ)ﻧﻌﻢ( ﻭ)ﻧﻌﻢ( ﺑـ)ﻻ(‪ ،‬ﻭﺑﺎﻻﺳﺘﻨﺎﺩ ﺇﻟﻴﻬﺎ ﺟﻌﻠﻨﺎ ﻟﻈﺎﻫﺮ‬
‫ﺍﻷﻋﻤﺎﻝ ﺑﻮﺍﻃﻨﺎ ﻭﻟﻈﻮﺍﻫﺮ ﺍﻟﻜﻼﻡ ﻣﻌﺎﻥ ﱂ ﻳﻘﺼﺪﻩ ﻗﺎﺋﻠﻬﺎ‪ .‬ﻭ‪‬ﺬﺍ ﻗﻀﻴﻨﺎ ﻋﻠﻰ ﺟﺠﻴﺔ ﻇﻮﺍﻫﺮ ﺍﻟﻜﺘﺎﺏ ﻭﻧﺼﻮﺹ ﺍﻟﻘﺮﺁﻥ‬

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 ‫ﻭﰲ ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ)ﺝ ‪ / ١٢‬ﺹ ‪ (١٨٣‬ﰲ ﺣﻮﺍﺩﺙ ﺳﻨﺔ ‪٤٨٨‬ﻫـ‪) :‬ﻭﻓﻴﻬﺎ ﺍﺻﻄﻠﺢ ﺃﻫﻞ ﺍﻟﻜـﺮﺥ‬
‫ﻣﻦ ﺍﻟﺮﺍﻓﻀﺔ ﻭﺍﻟﺴﻨﺔ ﻣﻊ ﺑﻘﻴﺔ ﺍﳌﹶﺤﺎﻝ‪ ،‬ﻭﺗﺰﺍﻭﺭﻭﺍ ﻭﺗﻮﺍﺻﻠﻮﺍ ﻭﺗﻮﺍﻛﻠﻮﺍ‪ ،‬ﻭﻛﺎﻥ ﻫﺬﺍ ﻣﻦ ﺍﻟﻌﺠﺎﺋﺐ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺍﻟﻴﺎﻓﻌﻲ ﰲ ﻣﺮﺁﺓ ﺍﳉﻨﺎﻥ ‪ ٢٨/٣‬ﻋﻦ ﺍﳌﻔﻴﺪ )ﺕ ‪٤١٣‬ﻫـ(‪) :‬ﻛﺎﻥ ﻋﺎﱂ ﺍﻟﺸﻴﻌﺔ ﻭﺇﻣـﺎﻡ ﺍﻟﺮﺍﻓﻀـﺔ‬
‫ﺻﺎﺣﺐ ﺍﻟﺘﺼﺎﻧﻴﻒ ﺍﻟﻜﺜﲑﺓ‪ ،‬ﺷﻴﺨﻬﻢ ﺍﳌﻌﺮﻭﻑ ﺑﺎﳌﻔﻴﺪ ﻭﺑﺎﺑﻦ ﺍﳌﻌﻠﻢ ﺃﻳﻀﺎﹰ‪ ،‬ﺍﻟﺒﺎﺭﻉ ﰲ ﺍﻟﻜـﻼﻡ ﻭﺍﳉـﺪﻝ‬
‫ﻭﺍﻟﻔﻘﻪ‪ ،‬ﻭﻛﺎﻥ ﻳﻨﺎﻇﺮ ﺃﻫﻞ ﻛﻞﹼ ﻋﻘﻴﺪﺓ ﻣﻊ ﺍﳉﻼﻟﺔ ﻭﺍﻟﻌﻈﻤﺔ ﰲ ﺍﻟﺪﻭﻟﺔ ﺍﻟﺒﻮﻳﻬﻴﺔ ( ﺍﻩ‪ ،‬ﻭﻗﺎﻝ ﻋﻨﻪ ﺍﺑـﻦ‬
‫ﻛﺜﲑ ﰲ ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ ‪) :١٥/١٢‬ﻛﺎﻥ ﳎﻠﺴﻪ ﳛﻀﺮﻩ ﻛﺜﲑ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﺳﺎﺋﺮ ﺍﻟﻄﻮﺍﺋﻒ(ﺍﻩ‬

‫اﻟﻔﺮع اﻟﺜﺎﻧﻲ ‪ :‬ﻧﻤﺎذج ﻣﻈﻠﻤﺔ ﻓﻲ اﻟﻄﻮاﺋﻒ واﻷﺷﺨﺎص‬

‫اﻟﻤﺴﺄﻟﺔ اﻷوﻟﻰ ‪ :‬ﻧﻤﺎذج ﻓﻲ اﻷﺷﺨﺎص‬

‫اﻟﺒﺨﺎري واﻟﺬھﻠﻲ‬
‫ﻭﺿﻊ ﺍﷲ ﻟﻠﺒﺨﺎﺭﻱ ﻗﺒﻮﻻ ﻛﺒﲑﺍ ﰲ ﻗﻠﻮﺏ ﺍﻟﻨﺎﺱ ﰲ ﺣﻴﺎﺗﻪ ﻭﺑﻌﺪ ﻣﻮﺗﻪ‪ ،‬ﻭﳌﺎ ﻗﺪﻡ ﻧﻴﺴﺎﺑﻮﺭ ﺣﺚﹼ ﺍﻟـﺬﻫﻠﻲ‬
‫ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺍﻟﺴﻤﺎﻉ ﻣﻨﻪ ﻭﺃﺛﲎ ﻋﻠﻴﻪ ﺧﲑﺍ‪ ،‬ﻟﻜﻦ ﻣﺎ ﻟﺒﺚ ﺃﻥ ﺭﺃﻯ ﺍﻟﻨﺎﺱ ﻗﺪ ﺍﻧﻔﻀﻮﺍ ﻋﻦ ﳎﻠﺴﻪ ﺇﱃ ﳎﻠﺲ‬
‫ﺍﻟﺒﺨﺎﺭﻱ ﻓﺄﺭﺳﻞ ﻣﻦ ﳝﺘﺤﻦ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﻣﺴﺄﻟﺔ ﺍﻟﻠﻔﻆ‪ ،‬ﻓﻜﺎﻥ ﺟﻮﺍﺏ ﺍﻟﺒﺨﺎﺭﻱ ﺃﻥ ﺃﻓﻌﺎﻝ ﺍﻟﻌﺒﺎﺩ ﳐﻠﻮﻗﺔ‪،‬‬
‫ﻓﺮﺍﺟﻌﻮﻩ ﻓﻠﻢ ﻳﺮﺟﻊ ﻭﻗﺎﻝ‪ :‬ﻻ ﺃﺭﺟﻊ ﺇﻻ ﳊﺠﺔ ﻭﺑﺮﻫﺎﻥ‪ ،‬ﻓﺘﻜﻠﻢ ﻓﻴﻪ ﺑﻌﺪ ﺫﻟﻚ ﺍﻟﺬﻫﻠﻲ ﻭﺷﻨﻊ ﻋﻠﻴﻪ ﻭﺑﺪﻋﻪ‬
‫ﺑﻞ ﻭﻛﻔﺮﻩ ﻭﺍﻟﻘﺼﺔ ﻓﻴﻬﺎ ﻃﻮﻝ ﻭﻗﺪ ﺫﻛﺮﺕ ﰲ ﻛﺘﺐ ﺍﻟﺘﺮﺍﺟﻢ ﻭﺍﻟﺘﺎﺭﻳﺦ ﻭﻟﻨﻜﺘﻒ ﻫﻨﺎ ﺑﺬﻛﺮ ﻣﻘﺘﻄﻔﺎﺕ ﻣﻦ‬
‫ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ ﻓﻔﻲ ‪) :٤٦٣ /١٢‬ﻗﺎﻝ ﺃﲪﺪ ﺑﻦ ﻣﻨﺼﻮﺭ ﺍﻟﺸﲑﺍﺯﻱ‪ :‬ﲰﻌﺖ ﺑﻌﺾ ﺃﺻﺤﺎﺑﻨﺎ ﻳﻘﻮﻝ‪ :‬ﳌﺎ‬
‫ﻗﺪﻡ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﲞﺎﺭﻯ ﻧﺼﺐ ﻟﻪ ﺍﻟﻘﺒﺎﺏ ﻋﻠﻰ ﻓﺮﺳﺦ ﻣﻦ ﺍﻟﺒﻠﺪ ﻭﺍﺳﺘﻘﺒﻠﻪ ﻋﺎﻣﺔ ﺃﻫﻞ ﺍﻟﺒﻠﺪ ﺣﱴ ﱂ ﻳﺒﻖ‬
‫ﻣﺬﻛﻮﺭ ﺇﻻ ﺍﺳﺘﻘﺒﻠﻪ ﻭﻧﺜﺮ ﻋﻠﻴﻪ ﺍﻟﺪﻧﺎﻧﲑ ﻭﺍﻟﺪﺭﺍﻫﻢ ﻭﺍﻟﺴﻜﺮ ﺍﻟﻜﺜﲑ(ﺍﻩ‬
‫ﻭﰲ ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ ‪) :٤٥٤/١٢‬ﺭﻭﻯ ﺍﳊﺎﻛﻢ ﻋﻦ ﺍﳊﺴﻦ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺟﺎﺑﺮ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﻟﻨﺎ ﳏﻤﺪ ﺑﻦ‬
‫ﳛﲕ ﳌﺎ ﻭﺭﺩ ﺍﻟﺒﺨﺎﺭﻱ ﻧﻴﺴﺎﺑﻮﺭ‪ :‬ﺍﺫﻫﺒﻮﺍ ﺇﱃ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﺍﻟﺼﺎﱀ ﻓﺎﲰﻌﻮﺍ ﻣﻨﻪ ﻓﺬﻫﺐ ﺍﻟﻨﺎﺱ ﺇﻟﻴﻪ ﻭﺃﻗﺒﻠﻮﺍ‬
‫ﻋﻠﻰ ﺍﻟﺴﻤﺎﻉ ﻣﻨﻪ ﺣﱴ ﻇﻬﺮ ﺍﳋﻠﻞ ﰲ ﳎﻠﺲ ﳏﻤﺪ ﺑﻦ ﳛﲕ ﻓﺤﺴﺪﻩ ﺑﻌﺪ ﺫﻟﻚ ﻭﺗﻜﻠﻢ ﻓﻴﻪ‪...‬‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺃﲪﺪ ﺑﻦ ﻋﺪﻱ‪ :‬ﺫﻛﺮ ﱄ ﲨﺎﻋﺔ ﻣﻦ ﺍﳌﺸﺎﻳﺦ ﺃﻥ ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﳌﺎ ﻭﺭﺩ ﻧﻴﺴﺎﺑﻮﺭ ﻭﺍﺟﺘﻤـﻊ‬
‫ﺍﻟﻨﺎﺱ ﻋﻠﻴﻪ ﺣﺴﺪﻩ ﺑﻌﺾ ﻣﻦ ﻛﺎﻥ ﰲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﻣﻦ ﻣﺸﺎﻳﺦ ﻧﻴﺴﺎﺑﻮﺭ ﳌﺎ ﺭﺃﻭﺍ ﺇﻗﺒﺎﻝ ﺍﻟﻨـﺎﺱ ﺇﻟﻴـﻪ‬

‫ﻭﺳﻨﺔ ﺍﻟﺮﺳﻮﻝ ﻭﻋﻤﻞ ﺍﻹﻣﺎﻡ ﻋﻠﻲ ﻭﺃﻗﻮﺍﻟﻪ ﻭﻋﻤﻞ ﺍﻷﺋﻤﺔ ﻭﺃﻗﻮﺍﳍﻢ ﻭﻓﺴﺮﻧﺎ ﺍﻟﻨﺼﻮﺹ ﺍﻟﺼﺮﳛﺔ ﲝﺴﺐ ﺭﺃﻳﻨﺎ ﻭﺭﻏﺒﺘﻨﺎ(ﺍﻩ‬
‫ﺍﻧﻈﺮ ﻋﻤﺮ ﻛﺎﻣﻞ )ﺭﺳﺎﻟﺔ ﺇﱃ ﺍﻟﺸﻴﻌﺔ ﺍﻹﻣﺎﻣﻴﺔ( ﺹ‪١٣٠‬‬

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 ‫ﻭﺍﺟﺘﻤﺎﻋﻬﻢ ﻋﻠﻴﻪ‪ ،‬ﻓﻘﺎﻝ ﻷﺻﺤﺎﺏ ﺍﳊﺪﻳﺚ‪ :‬ﺇﻥ ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﻳﻘﻮﻝ‪ :‬ﺍﻟﻠﻔـﻆ ﺑـﺎﻟﻘﺮﺍﻥ ﳐﻠـﻮﻕ‬
‫ﻓﺎﻣﺘﺤﻨﻮﻩ ﰲ ﺍ‪‬ﻠﺲ!!(ﺍﻩ‬
‫ﻓﻠﻤﺎ ﺣﻀﺮ ﺍﻟﻨﺎﺱ ﳎﻠﺲ ﺍﻟﺒﺨﺎﺭﻱ ﻗﺎﻡ ﺇﻟﻴﻪ ﺭﺟﻞ ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ ﻣﺎ ﺗﻘﻮﻝ ﰲ ﺍﻟﻠﻔﻆ ﺑﺎﻟﻘﺮﺍﻥ ﳐﻠﻮﻕ‬
‫ﻫﻮ ﺃﻡ ﻏﲑ ﳐﻠﻮﻕ؟ ﻓﺄﻋﺮﺽ ﻋﻨﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻭﱂ ﳚﺒﻪ ﻓﻘﺎﻝ ﺍﻟﺮﺟﻞ‪ :‬ﻳﺎ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ ﻓﺄﻋﺎﺩ ﻋﻠﻴـﻪ ﺍﻟﻘـﻮﻝ‬
‫ﻓﺄﻋﺮﺽ ﻋﻨﻪ‪ ،‬ﰒ ﻗﺎﻝ ﰲ ﺍﻟﺜﺎﻟﺜﺔ‪ ،‬ﻓﺎﻟﺘﻔﺖ ﺇﻟﻴﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻗﺎﻝ‪ :‬ﺍﻟﻘﺮﺁﻥ ﻛﻼﻡ ﺍﷲ ﻏﲑ ﳐﻠـﻮﻕ ﻭﺃﻓﻌـﺎﻝ‬
‫ﺍﻟﻌﺒﺎﺩ ﳐﻠﻮﻗﺔ ﻭﺍﻻﻣﺘﺤﺎﻥ ﺑﺪﻋﺔ‪ ،‬ﻓﺸﻐﺐ ﺍﻟﺮﺟﻞ ﻭﺷﻐﺐ ﺍﻟﻨﺎﺱ ﻭﺗﻔﺮﻗﻮﺍ ﻋﻨﻪ ﻭﻗﻌﺪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﻣﱰﻟﻪ(ﺍﻩ‬
‫ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ ‪٤٥٤/١٢‬‬
‫ﻭﻗﺎﻟﻮﺍ ﻟﻪ ﺑﻌﺪ ﺫﻟﻚ‪ :‬ﺗﺮﺟﻊ ﻋﻦ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺣﱴ ﻧﻌﻮﺩ ﺇﻟﻴﻚ‪ ،‬ﻗﺎﻝ‪ :‬ﻻ ﺃﻓﻌﻞ ﺇﻻ ﺃﻥ ﲡﻴﺌﻮﺍ ﲝﺠﺔ ﻓﻴﻤـﺎ‬
‫ﺗﻘﻮﻟﻮﻥ ﺃﻗﻮﻯ ﻣﻦ ﺣﺠﱵ(ﺍﻩ ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ ‪٤٥٤/١٢‬‬
‫ﺑﻌﺪﻫﺎ ﻗﺎﻝ ﺍﻟﺬﻫﻠﻲ‪ :‬ﻣﻦ ﺯﻋﻢ ﺃﻥ ﻟﻔﻈﻲ ﺑﺎﻟﻘﺮﺁﻥ ﳐﻠﻮﻕ ﻓﻬﺬﺍ ﻣﺒﺘﺪﻉ ﻻ ﳚﺎﻟﺲ ﻭﻻ ﻳﻜﻠﻢ ﻭﻗﺪ ﺃﻇﻬﺮ ﻫﺬﺍ‬
‫ﺍﻟﺒﺨﺎﺭﻱ ﻗﻮﻝ ﺍﻟﻠﻔﻈﻴﺔ‪ ،‬ﻭﺍﻟﻠﻔﻈﻴﺔ ﻋﻨﺪﻱ ﺷﺮ ﻣﻦ ﺍﳉﻬﻤﻴﺔ!!! ﻭﻣﻦ ﺫﻫﺐ ﺑﻌﺪ ﻫﺬﺍ ﺇﱃ ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ‬
‫ﺍﻟﺒﺨﺎﺭﻱ ﻓﺎ‪‬ﻤﻮﻩ ﻓﺈﻧﻪ ﻻ ﳛﻀﺮ ﳎﻠﺴﻪ ﺇﻻ ﻣﻦ ﻛﺎﻥ ﻋﻠﻰ ﻣﺜﻞ ﻣﺬﻫﺒﻪ(ﺍﻩ ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ ‪٤٥٥ /١٢‬‬
‫ﻭ‪٤٥٩/١٢‬‬
‫ﻭﻗﺪ ﺍﻧﻘﻄﻊ ﻋﻦ ﺍﻟﺒﺨﺎﺭﻱ ﺃﻛﺜﺮ ﺍﻟﻨﺎﺱ ﻏﲑ ﻣﺴﻠﻢ ﻓﻘﺎﻝ ﺍﻟﺬﻫﻠﻲ ﻳﻮﻣﺎ ﰲ ﺩﺭﺳﻪ‪ :‬ﺃﻻ ﻣﻦ ﻗﺎﻝ ﺑﺎﻟﻠﻔﻆ ﻓـﻼ‬
‫ﳛﻞ ﻟﻪ ﺃﻥ ﳛﻀﺮ ﳎﻠﺴﻨﺎ ﻓﺄﺧﺬ ﻣﺴﻠﻢ ﺭﺩﺍﺀ ﻓﻮﻕ ﻋﻤﺎﻣﺘﻪ ﻭﻗﺎﻡ ﻋﻠﻰ ﺭﺅﻭﺱ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺑﻌﺚ ﺇﱃ ﺍﻟﺬﻫﻠﻲ ﻣﺎ‬
‫ﻛﺘﺐ ﻋﻨﻪ ﻋﻠﻰ ﻇﻬﺮ ﲨﺎﻝ ﻭﻛﺎﻥ ﻣﺴﻠﻢ ﻳﻈﻬﺮ ﺍﻟﻘﻮﻝ ﺑﺎﻟﻠﻔﻆ ﻭﻻ ﻳﻜﺘﻤﻪ(ﺍﻩ ﺳـﲑ ﺃﻋـﻼﻡ ﺍﻟﻨـﺒﻼﺀ‬
‫‪٤٥٩/١٢‬‬
‫ﻫﺬﺍ ﻛﺎﻥ ﻣﻮﻗﻒ ﺍﻟﺬﻫﻠﻲ ﻭﻟﻨﻨﻈﺮ ﺍﻵﻥ ﻣﺎ ﻫﻮ ﻣﻮﻗﻒ ﺍﻟﺒﺨﺎﺭﻱ؟ ﻭﻫﻞ ﻋﺎﻣﻠﺔ ﺑﺎﳌﺜﻞ ﺃﻡ ﺗﻌﺎﱃ ﻋﻦ ﺫﻟـﻚ‬
‫ﻭﲰﺎ؟‪ ،‬ﻗﺎﻝ ﺑﻦ ﺃﰊ ﺣﺎﰎ‪ :‬ﺃﺗﻰ ﺭﺟﻞ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻘﺎﻝ ﻳﺎ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ ﺇﻥ ﻓﻼﻧﺎ ﻳﻜﻔﺮﻙ ﻓﻘـﺎﻝ‪:‬‬
‫ﻗﺎﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ‪ :‬ﺇﺫﺍ ﻗﺎﻝ ﺍﻟﺮﺟﻞ ﻷﺧﻴﻪ ﻳﺎ ﻛﺎﻓﺮ ﻓﻘﺪ ﺑﺎﺀ ﺑﻪ ﺃﺣﺪﳘﺎ‪ ،‬ﻭﻛﺎﻥ ﻛﺜﲑ ﻣﻦ‬
‫ﺃﺻﺤﺎﺑﻪ ﻳﻘﻮﻟﻮﻥ‪ :‬ﻟﻪ ﺇﻥ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﻳﻘﻊ ﻓﻴﻚ‪ ،‬ﻓﻴﻘﻮﻝ‪ :‬ﺇﻥ ﻛﻴﺪ ﺍﻟﺸﻴﻄﺎﻥ ﻛﺎﻥ ﺿﻌﻴﻔﺎ‪ ،‬ﻭﻳﺘﻠﻮ ﺃﻳﻀـﺎ‪:‬‬
‫)ﻭﻻ ﳛﻴﻖ ﺍﳌﻜﺮ ﺍﻟﺴﻴﺊ ﺇﻻ ﺑﺄﻫﻠﻪ(‪.‬‬
‫ﻓﻘﺎﻝ ﻟﻪ ﻋﺒﺪ ﺍ‪‬ﻴﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ‪ :‬ﻛﻴﻒ ﻻ ﺗﺪﻋﻮ ﺍﷲ ﻋﻠﻰ ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﻳﻈﻠﻤﻮﻧﻚ ﻭﻳﺘﻨﺎﻭﻟﻮﻧﻚ ﻭﻳﺒﻬﺘﻮﻧﻚ؟‬
‫ﻓﻘﺎﻝ‪ :‬ﻗﺎﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ‪) :‬ﺍﺻﱪﻭﺍ ﺣﱴ ﺗﻠﻘﻮﱐ ﻋﻠﻰ ﺍﳊﻮﺽ( ﻭﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺁﻟﻪ ﻭﺳﻠﻢ‪) :‬ﻣﻦ ﺩﻋﺎ ﻋﻠﻰ ﻇﺎﳌﻪ ﻓﻘﺪ ﺍﻧﺘﺼﺮ(ﺍﻩ ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ ‪٤٦٠/١٢‬‬
‫ﱂ ﻳﻜﺘﻒ ﺍﻟﺬﻫﻠﻲ ﺑﻜﻞ ﺫﻟﻚ ﺣﱴ ﻛﺘﺐ ﻟﻸﻣﲑ ﺑﺈﺧﺮﺍﺝ ﺍﻟﺒﺨﺎﺭﻱ ﻣﻦ ﻧﻴﺴﺎﺑﻮﺭ ﻓﻔﻲ ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨـﺒﻼﺀ‬
‫‪) :٤٦٣ /١٢‬ﻓﻜﺘﺐ ﺑﻌﺪ ﺫﻟﻚ ﳏﻤﺪ ﺑﻦ ﳛﲕ ﺍﻟﺬﻫﻠﻲ ﺇﱃ ﺧﺎﻟﺪ ﺑﻦ ﺃﲪﺪ ﺃﻣﲑ ﲞﺎﺭﻯ‪ :‬ﺇﻥ ﻫﺬﺍ ﺍﻟﺮﺟﻞ‬

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 ‫ﻗﺪ ﺃﻇﻬﺮ ﺧﻼﻑ ﺍﻟﺴﻨﺔ ﻓﻘﺮﺃ ﻛﺘﺎﺑﻪ ﻋﻠﻰ ﺃﻫﻞ ﲞﺎﺭﻯ ﻓﻘﺎﻟﻮﺍ‪ :‬ﻻ ﻧﻔﺎﺭﻗﻪ ﻓﺄﻣﺮﻩ ﺍﻷﻣﲑ ﺑﺎﳋﺮﻭﺝ ﻣﻦ ﺍﻟﺒﻠـﺪ‬
‫ﻓﺨﺮﺝ(ﺍﻩ‬
‫ﺑﻌﺪ ﺫﻟﻚ ﻗﺮﺭ ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺮﺣﻴﻞ ﻗﺎﻝ ﺃﲪﺪ ﺑﻦ ﺳﻠﻤﺔ‪ :‬ﺩﺧﻠﺖ ﻋﻠﻰ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻘﻠﺖ‪ :‬ﻳﺎ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ ﻫﺬﺍ‬
‫ﺭﺟﻞ ]ﻳﻌﲏ ﺍﻟﺬﻫﻠﻲ[ ﻣﻘﺒﻮﻝ ﲞﺮﺍﺳﺎﻥ ﺧﺼﻮﺻﺎ ﰲ ﻫﺬﻩ ﺍﳌﺪﻳﻨﺔ ﻭﻗﺪ ﰿ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺣﱴ ﻻ ﻳﻘـﺪﺭ‬
‫ﺃﺣﺪ ﻣﻨﺎ ﺃﻥ ﻳﻜﻠﻤﻪ ﻓﻴﻪ ﻓﻤﺎ ﺗﺮﻯ؟‪ ،‬ﻓﻘﺒﺾ ﻋﻠﻰ ﳊﻴﺘﻪ ﰒ ﻗﺎﻝ‪ :‬ﻭﺃﻓﻮﺽ ﺃﻣـﺮﻱ ﺇﱃ ﺍﷲ ﺇﻥ ﺍﷲ ﺑﺼـﲑ‬
‫ﺑﺎﻟﻌﺒﺎﺩ‪ ،‬ﺍﻟﻠﻬﻢ ﺇﻧﻚ ﺗﻌﻠﻢ ﺃﱐ ﱂ ﺃﺭﺩ ﺍﳌﻘﺎﻡ ﺑﻨﻴﺴﺎﺑﻮﺭ ﺃﺷﺮﺍ ﻭﻻ ﺑﻄﺮﺍ ﻭﻻ ﻃﻠﺒﺎ ﻟﻠﺮﺋﺎﺳﺔ ﻭﺇﳕﺎ ﺃﺑـﺖ ﻋﻠـﻲ‬
‫ﻧﻔﺴﻲ ﰲ ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﻭﻃﲏ ﻟﻐﻠﺒﺔ ﺍﳌﺨﺎﻟﻔﲔ ﻭﻗﺪ ﻗﺼﺪﱐ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﺣﺴﺪﺍ ﳌﺎ ﺁﺗﺎﱐ ﺍﷲ ﻻ ﻏـﲑ‪ ،‬ﰒ‬
‫ﻗﺎﻝ ﱄ‪ :‬ﻳﺎ ﺃﲪﺪ ﺇﱐ ﺧﺎﺭﺝ ﻏﺪﺍ ﻟﺘﺘﺨﻠﺼﻮﺍ ﻣﻦ ﺣﺪﻳﺜﻪ ﻷﺟﻠﻲ‬
‫ﻗﺎﻝ‪ :‬ﻓﺄﺧﱪﺕ ﲨﺎﻋﺔ ﺃﺻﺤﺎﺑﻨﺎ ﻓﻮﺍﷲ ﻣﺎ ﺷﻴﻌﻪ ﻏﲑﻱ ﻛﻨﺖ ﻣﻌﻪ ﺣﲔ ﺧﺮﺝ ﻣﻦ ﺍﻟﺒﻠﺪ ﻭﺃﻗﺎﻡ ﻋﻠﻰ ﺑﺎﺏ‬
‫ﺍﻟﺒﻠﺪ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻹﺻﻼﺡ ﺃﻣﺮﻩ(ﺍﻩ ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ ‪٤٥٩/١٢‬‬
‫ﻟﻜﻦ ﻫﻞ ﺿﺮ ﺍﻟﺒﺨﺎﺭﻱ ﻣﺎ ﻋﻤﻠﻪ ﺍﻟﺬﻫﻠﻲ ﻟﻪ؟ ﻛﻼ ﻓﻘﺪ ﺃﻛﺮﻡ ﺍﷲ ﺍﻟﺒﺨﺎﺭﻱ ﺑﻜﺘﺎﺑﻪ ﺍﻟﺼﺤﻴﺢ ﺍﻟﺬﻱ ﻫـﻮ‬
‫ﺃﺻﺢ ﻛﺘﺐ ﺍﻟﺴﻨﺔ ﻭﺻﺎﺭ ﺍﻟﺒﺨﺎﺭﻱ ﻧﺎﺭﺍ ﻋﻠﻰ ﻋﻠﻢ ﻭﻳﺜﲏ ﻋﻠﻴﻪ ﻭﻳﺘﺮﺿﻰ ﻋﻨﻪ ﺟﻞ ﺍﻷﻣﺔ ﺑﻴﻨﻤﺎ ﺍﻟـﺬﻫﻠﻲ ﻻ‬
‫ﻳﻌﺮﻓﻪ ﺇﻻ ﻃﻠﺒﺔ ﺍﻟﻌﻠﻢ ﻣﻦ ﺃﻫﻞ ﺍﳊﺪﻳﺚ ﻭﻛﻠﻤﺎ ﺫﻛﺮﻭﺍ ﻗﺼﺘﻪ ﻫﺬﻩ ﺍﺳﺘﺎﺀﻭﺍ ﳑﺎ ﺻﻨﻌﻪ ﻣﻊ ﺍﻟﺒﺨﺎﺭﻱ‬
‫ﻭﻟﻘﺪ ﺣﺼﻞ ﺑﺴﺒﺐ ﻣﺴﺄﻟﺔ ﺍﻟﻠﻔﻆ ﻇﻠﻢ ﻛﺜﲑ ﻭﻏﻠﻮ ﻛﺒﲑ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻋﻦ ﻣﺴﺄﻟﺔ ﺍﻟﻠﻔـﻆ ﻛﻤـﺎ ﰲ‬
‫ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ‪ ) :٤٣١/١٢‬ﻭﻳﻘﻊ ﺑﺴﺒﺒﻬﺎ ﺑﲔ ﺍﻷﻣﺔ ﻣﻦ ﺍﻟﺘﻜﻔﲑ ﻭﺍﻟﺘﻼﻋﻦ ﻣﺎ ﻳﻔﺮﺡ ﺑﻪ ﺍﻟﺸـﻴﻄﺎﻥ‬
‫ﻭﻳﻐﻀﺐ ﻟﻪ ﺍﻟﺮﲪﻦ ﻭﻳﺪﺧﻞ ﺑﻪ ﻣﻦ ﻓﻌﻞ ﺫﻟﻚ ﻓﻴﻤﺎ ‪‬ﻰ ﺍﷲ ﻋﻨﻪ ﻣﻦ ﺍﻟﺘﻔﺮﻕ ﻭﺍﻻﺧﺘﻼﻑ ﻭﳜﺮﺝ ﻋﻤﺎ‬
‫ﺃﻣﺮ ﺍﷲ ﺑﻪ ﻣﻦ ﺍﻻﺟﺘﻤﺎﻉ ﻭﺍﻻﺋﺘﻼﻑ(ﺍﻩ‬
‫ﻭﻗﺒﻠﻪ ﻗﺎﻝ ﺍﺑﻦ ﻗﺘﻴﺒﺔ ﰲ ﻛﺘﺎﺑﻪ )ﺍﻻﺧﺘﻼﻑ ﰲ ﺍﻟﻠﻔﻆ ﻭﺍﻟﺮﺩ ﻋﻠﻰ ﺍﳉﻬﻤﻴﺔ( ﺹ‪ ١٠‬ﻋﻤﺎ ﺟﺮﻯ ﺑﲔ ﺃﻫﻞ‬
‫ﺍﳊﺪﻳﺚ ﰲ ﻣﺴﺄﻟﺔ ﺍﻟﻠﻔﻆ‪) :‬ﻛﺎﻥ ﺁﺧﺮ ﻣﺎ ﻭﻗﻊ ﻣﻦ ﺍﻻﺧﺘﻼﻑ ﺃﻣﺮ ﺧﺺ ﺑﺄﻫﻞ ﺍﳊﺪﻳﺚ ‪...‬ﻛﺎﺩﻫﻢ‬
‫ﺍﻟﺸﻴﻄﺎﻥ ﲟﺴﺄﻟﺔ ﱂ ﳚﻌﻠﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﺃﺻﻼ ﰲ ﺍﻟﺪﻳﻦ ﻭﻻ ﻓﺮﻋﺎ‪ ،‬ﻭﰲ ﺟﻬﻠﻬﺎ ﺳﻌﺔ ﻭﰲ ﺍﻟﻌﻠﻢ ‪‬ﺎ ﻓﻀﻴﻠﺔ‬
‫ﻓﻨﻤﻰ ﺷﺮﻫﺎ ﻭﻋﻈﻢ ﺷﺄ‪‬ﺎ ﺣﱴ ﻓﺮﻗﺖ ﲨﺎﻋﺘﻬﻢ ﻭﺷﺘﺘﺖ ﻛﻠﻤﺘﻬﻢ ﻭﻭﻫﻨﺖ ﺃﻣﺮﻫﻢ ﻭﺃﴰﺘﺖ ﺣﺎﺳﺪﻳﻬﻢ‬
‫ﻭﻛﹶﻔﹶﺖ ﻋﺪﻭﻫﻢ ﻣﺆﻣﻨﺘﻬﻢ ﺑﺄﻟﺴﻨﺘﻬﻢ ﻭﻋﻠﻰ ﺃﻳﺪﻳﻬﻢ‪ ،‬ﻓﻬﻮ ﺩﺍﺋﺐ ﻳﻀﺤﻚ ﻣﻨﻬﻢ ﻭﻳﺴﺘﻬﺰﺉ ‪‬ﻢ ﺣﲔ‬
‫ﺭﺃﻯ ﺑﻌﻀﻬﻢ ﻳﻜﻔﺮ ﺑﻌﻀﺎ ﻭﺑﻌﻀﻬﻢ ﻳﻠﻌﻦ ﺑﻌﻀﺎ ﻭﺭﺁﻫﻢ ﳐﺘﻠﻔﲔ ﻭﻫﻢ ﻛﺎﳌﺘﻔﻘﲔ ﻭﻣﺘﺒﺎﻳﻨﲔ ﻭﻫﻢ‬
‫ﻛﺎ‪‬ﺘﻤﻌﲔ ﻭﺭﺃﻯ ﻧﻔﺴﻪ ﻗﺪ ﺻﺎﺭ ﳍﻢ ﺳﻠﻤﺎ ﺑﻌﺪ ﺃﻥ ﻛﺎﻥ ﺣﺮﺑﺎ(ﺍﻧﺘﻬﻰ‬
‫ﰒ ﻗﺎﻝ ﺹ‪ ٥٠‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪) :‬ﰒ ﺍﻧﺘﻬﻰ ﺑﻨﺎ ﺍﻟﻘﻮﻝ ﺇﱃ ﻏﺮﺿﻨﺎ ﻣﻦ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻭﻏﺎﻳﺘﻨﺎ‪ ،‬ﻣﻦ ﺍﺧﺘﻼﻑ ﺃﻫﻞ‬
‫ﺍﳊﺪﻳﺚ ﰲ ﺍﻟﻠﻔﻆ ﺑﺎﻟﻘﺮﺁﻥ ﻭﺗﺸﺎﻧﺌﻬﻢ ﻭﺇﻛﻔﺎﺭ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ‪ .‬ﻭﻟﻴﺲ ﻣﺎ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻪ ﳑﺎ ﻳﻘﻄﻊ ﺍﻷﻟﻔﺔ‬
‫ﻭﻻ ﳑﺎ ﻳﻮﺟﺐ ﺍﻟﻮﺣﺸﺔ ﻷ‪‬ﻢ ﳎﻤﻌﻮﻥ ﻋﻠﻰ ﺃﺻﻞ ﻭﺍﺣﺪ ﻭﻫﻮ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻛﻼﻡ ﺍﷲ ﻏﲑ ﳐﻠﻮﻕ‪ ،‬ﻭﺇﳕﺎ‬

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 ‫ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﻓﺮﻉ ﱂ ﻳﻔﻬﻤﻮﻩ ﻟﻐﻤﻮﺿﻪ ﻭﻟﻄﻒ ﻣﻌﻨﺎﻩ ﻓﺘﻌﻠﻖ ﻛﻞ ﻓﺮﻳﻖ ﻣﻨﻬﻢ ﺑﺸﻌﺒﺔ ﻭﱂ ﻳﻜﻦ ﻣﻌﻪ ﺁﻟﺔ‬
‫ﺍﻟﺘﻤﻴﻴﺰ ﻭﻻ ﻓﺤﺺ ﺍﻟﻨﻈﺎﺭﻳﻦ ﻭﻻ ﻋﻠﻢ ﺃﻫﻞ ﺍﻟﻠﻐﺔ‪(..‬ﺍﻩ‬

‫ﺇﻥ ﻫﺬﻩ ﺍﳊﺎﺩﺛﺔ ﻭﺃﺷﺒﺎﻫﻬﺎ ﺗﺪﻋﻮﻧﺎ ﺇﱃ ﺃﻥ ﻻ ﻧﺴﻠﻢ ﻟﻜﻼﻡ ﺍﻷﻗﺮﺍﻥ ﺑﻌﻀﻬﻢ ﰲ ﺑﻌﺾ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﻛـﺜﲑ‬
‫ﻣﻦ ﺍﻷﺋﻤﺔ‪) :‬ﻛﻼﻡ ﺍﻷﻗﺮﺍﻥ ﻳﻄﻮﻯ ﻭﻻ ﻳﺮﻭﻯ(‪ ،‬ﻭﺍﳊﻮﺍﺩﺙ ﺍﻟﺘﺎﺭﳜﻴﺔ ﰲ ﺫﻟﻚ ﻻ ﺗﻜﺎﺩ ﲢﺼﻰ ﻭﻣﻦ ﺫﻟﻚ‬
‫ﻣﺎ ﺣﺼﻞ ﻣﻦ ﺍﺑﻦ ﺃﰊ ﺫﺋﺐ ﰲ ﺣﻖ ﻣﺎﻟﻚ ﻭﻣﺎ ﺣﺼﻞ ﻣﻦ ﻣﺎﻟﻚ ﰲ ﺣﻖ ﺍﺑﻦ ﺇﺳﺤﺎﻕ ﻭﻣﺎ ﺣﺼﻞ ﻣﻦ ﺍﺑﻦ‬
‫ﻣﻌﲔ ﰲ ﺣﻖ ﺍﻟﺸﺎﻓﻌﻲ ﻭﻣﺎ ﺣﺼﻞ ﺑﲔ ﺃﲪﺪ ﻭﺍﻟﻜﺮﺍﺑﻴﺴﻲ ﻭﻣﺎ ﺣﺼﻞ ﺑﲔ ﺃﰊ ﻧﻌﻴﻢ ﻭﺍﺑﻦ ﻣﻨـﺪﻩ ﻭﺑـﲔ‬
‫ﺍﻟﺴﻴﻮﻃﻲ ﻭﺍﻟﺴﺨﺎﻭﻱ‪ ...‬ﺇﱁ‪ ،‬ﻗﺎﻝ ﺍﻟﺬﻫﱯ ﰲ ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ ﺝ‪/١٧‬ﺹ‪) :٤٦٢‬ﻛﺎﻥ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺑﻦ‬
‫ﻣﻨﺪﺓ ﻳﻘﺬﻉ ﰲ ﺍﳌﻘﺎﻝ ﰲ ﺃﰊ ﻧﻌﻴﻢ ﳌﻜﺎﻥ ﺍﻻﻋﺘﻘﺎﺩ ﺍﳌﺘﻨﺎﺯﻉ ﻓﻴﻪ ﺑﲔ ﺍﳊﻨﺎﺑﻠﺔ ﻭﺃﺻﺤﺎﺏ ﺃﰊ ﺍﳊﺴﻦ‪ ،‬ﻭﻧﺎﻝ‬
‫ﺃﺑﻮ ﻧﻌﻴﻢ ﺃﻳﻀﺎ ﻣﻦ ﺃﰊ ﻋﺒﺪ ﺍﷲ ﰲ ﺗﺎﺭﳜﻪ‪ ،‬ﻭﻗﺪ ﻋ‪‬ﺮﻑ ﻭﻫ‪‬ﻦ‪ ‬ﻛﻼﻡ ﺍﻷﻗﺮﺍﻥ ﺍﳌﺘﻨﺎﻓﺴﲔ ﺑﻌﻀﻬﻢ ﰲ ﺑﻌﺾ‬
‫ﻧﺴﺄﻝ ﺍﷲ ﺍﻟﺴﻤﺎﺡ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺍﻟﺬﻫﱯ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﺮﻭﺍﺓ ﺍﻟﺜﻘﺎﺕ ﺍﳌﺘﻜﻠﻢ ﻓﻴﻬﻢ ﲟﺎ ﻻ ﻳﻮﺟﺐ ﺭﺩﻫﻢ ﺝ‪/١‬ﺹ‪) :٢٤‬ﻭﻫﺬﺍ ﻛﺜﲑ ﻣـﻦ‬
‫ﻛﻼﻡ ﺍﻷﻗﺮﺍﻥ ﺑﻌﻀﻬﻢ ﰲ ﺑﻌﺾ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻄﻮﻯ ﻭﻻ ﻳﺮﻭﻯ ﻭﻳﻄﺮﺡ ﻭﻻ ﳚﻌﻞ ﻃﻌﻨﺎ ﻭﻳﻌﺎﻣﻞ ﺍﻟﺮﺟـﻞ‬
‫ﺑﺎﻟﻌﺪﻝ ﻭﺍﻟﻘﺴﻂ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺍﻟﺬﻫﱯ ﰲ ﻣﻴﺰﺍﻧﻪ ﺝ‪/١‬ﺹ‪) :١١١‬ﻛﻼﻡ ﺍﻷﻗﺮﺍﻥ ﺑﻌﻀﻬﻢ ﰲ ﺑﻌﺾ ﻻ ﻳﻌﺒﺄ ﺑﻪ ﻭﻻ ﺳﻴﻤﺎ ﺇﺫﺍ ﻻﺡ‬
‫ﻟﻚ ﺃﻧﻪ ﻟﻌﺪﺍﻭﺓ ﺃﻭ ﳌﺬﻫﺐ ﺃﻭ ﳊﺴﺪ ﻻ ﻳﻨﺠﻮ ﻣﻨﻪ ﺇﻻ ﻣﻦ ﻋﺼﻢ ﺍﷲ‪ ،‬ﻭﻣﺎ ﻋﻠﻤـﺖ ﺃﻥ ﻋﺼـﺮﺍ ﻣـﻦ‬
‫ﺍﻹﻋﺼﺎﺭ ﺳﻠﻢ ﺃﻫﻠﻪ ﻣﻦ ﺫﻟﻚ ﺳﻮﻯ ﺍﻟﻨﺒﻴﲔ ﻭﺍﻟﺼﺪﻳﻘﲔ ﻭﻟﻮ ﺷﺌﺖ ﻟﺴﺮﺩﺕ ﻣﻦ ﺫﻟﻚ ﻛﺮﺍﺭﻳﺲ‪ ،‬ﺍﻟﻠﻬﻢ ﻓﻼ‬
‫ﲡﻌﻞ ﰲ ﻗﻠﻮﺑﻨﺎ ﻏﻼ ﻟﻠﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺭﺑﻨﺎ ﺇﻧﻚ ﺭﺅﻑ ﺭﺣﻴﻢ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺍﻟﺼﻨﻌﺎﱐ ﰲ ﲦﺮﺍﺕ ﺍﻟﻨﻈﺮ ﺝ‪/١‬ﺹ ‪) :١٢٥‬ﻛﻼﻡ ﺍﻷﻗﺮﺍﻥ ﻭﺍﳌﺘﻀﺎﺩﻳﻦ ﰲ ﺍﳌﺬﺍﻫﺐ ﻭﺍﻟﻌﻘﺎﺋـﺪ ﻻ‬
‫ﻳﻨﺒﻐﻲ ﻗﺒﻮﻟﻪ ﻓﻘﺪ ﻓﺘﺢ ﺑﺎﺏ ﺍﻟﺘﻤﺬﻫﺐ ﻋﺪﺍﻭﺍﺕ ﻭﺗﻌﺼﺒﺎﺕ ﻗﻞ ﻣﻦ ﺳﻠﻢ ﻣﻨﻬﺎ ﺇﻻ ﻣﻦ ﻋﺼﻤﺔ ﺍﷲ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪) :‬ﺍﺳﺘﻤﻌﻮﺍ ﻋﻠﻢ ﺍﻟﻌﻠﻤﺎﺀ ﻭﻻ ﺗﺼﺪﻗﻮﺍ ﺑﻌﻀﻬﻢ ﻋﻠﻰ ﺑﻌﺾ ﻓﻮﺍﻟﺬﻱ ﻧﻔﺴﻲ‬
‫ﺑﻴﺪﻩ ﳍﻢ ﺃﺷﺪ ﺗﻐﺎﻳﺮﺍ ﻣﻦ ﺍﻟﺘﻴﻮﺱ ﰲ ﺯﺭﻭ‪‬ﺎ(ﺍﻩ ﺭﻭﺍﻩ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ ﰲ ﺟﺎﻣﻊ ﺑﻴﺎﻥ ﺍﻟﻌﻠﻢ ﻭﻓﻀﻠﻪ ﻭﰲ ﺭﻭﺍﻳﺔ‬
‫ﻟﻪ‪) :‬ﺧﺬﻭﺍ ﺍﻟﻌﻠﻢ ﺣﻴﺚ ﻭﺟﺪﰎ ﻭﻻ ﺗﻘﺒﻠﻮﺍ ﻗﻮﻝ ﺍﻟﻔﻘﻬﺎﺀ ﺑﻌﻀﻬﻢ ﰲ ﺑﻌﺾ ؛ ﻓﺈ‪‬ﻢ ﻳﺘﻐـﺎﻳﺮﻭﻥ ﺗﻐـﺎﻳﺮ‬
‫ﺍﻟﺘﻴﻮﺱ ﰲ ﺍﻟﺰﺭﻳﺒﺔ(ﺍﻩ ﻭﻗﺪ ﺭﻭﻱ ﳓﻮﻩ ﻣﺮﻓﻮﻋﺎ ﻭﻻ ﻳﺼﺢ‬
‫ﻭﺭﻭﻯ ﺃﺑﻮ ﻧﻌﻴﻢ ﰲ ﺍﳊﻠﻴﺔ‪) :‬ﻋﻦ ﻣﺎﻟﻚ ﺑﻦ ﺩﻳﻨﺎﺭ‪ ،‬ﻗﺎﻝ‪ :‬ﲡﻮﺯ ﺷﻬﺎﺩﺓ ﺍﻟﻘﺮﺍﺀ ﰲ ﻛﻞ ﺷـﻲﺀ ﺇﻻ ﺷـﻬﺎﺩﺓ‬
‫ﺑﻌﻀﻬﻢ ﻋﻠﻰ ﺑﻌﺾ ﻓﺈ‪‬ﻢ ﺃﺷﺪ ﲢﺎﺳﺪﺍﹰ ﻣﻦ ﺍﻟﺘﻴﻮﺱ ﰲ ﺍﻟﺰﺭﺏ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ ﰲ ﺟﺎﻣﻊ ﺑﻴﺎﻥ ﺍﻟﻌﻠﻢ ﻭﻓﻀﻠﻪ ‪) :١٥٢/٢‬ﺇﻥ ﺍﻟﺴﻠﻒ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﻗﺪ ﺳـﺒﻖ ﻣـﻦ‬
‫ﺑﻌﻀﻬﻢ ﰲ ﺑﻌﺾ ﻛﻼﻡ ﻛﺜﲑ‪ ،‬ﻣﻨﻪ ﰲ ﺣﺎﻝ ﺍﻟﻐﻀﺐ ﻭﻣﻨﻪ ﻣﺎ ﲪﻞ ﻋﻠﻴﻪ ﺍﳊﺴﺪ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺍﺑﻦ ﻋﺒـﺎﺱ‬

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 ‫ﻭﻣﺎﻟﻚ ﺑﻦ ﺩﻳﻨﺎﺭ ﻭﺃﺑﻮ ﺣﺎﺯﻡ‪ ،‬ﻭﻣﻨﻪ ﻋﻠﻰ ﺟﻬﺔ ﺍﻟﺘﺄﻭﻳﻞ ﳑﺎ ﻻ ﻳﻠﺰﻡ ﺍﳌﻘﻮﻝ ﻓﻴﻪ ﻣﺎ ﻗﺎﻟﻪ ﺍﻟﻘﺎﺋﻞ ﻓﻴﻪ‪ ،‬ﻭﻗـﺪ‬
‫ﲪﻞ ﺑﻌﻀﻬﻢ ﻋﻠﻰ ﺑﻌﺾ ﺑﺎﻟﺴﻴﻒ ﺗﺄﻭﻳﻼ ﻭﺍﺟﺘﻬﺎﺩﺍ ﻻ ﻳﻠﺰﻡ ﺗﻘﻠﻴﺪﻫﻢ ﰲ ﺷﻲﺀ ﻣﻨﻪ ﺩﻭﻥ ﺑﺮﻫﺎﻥ ﻭﺣﺠـﺔ‬
‫ﺗﻮﺟﺒﻪ‪ ،‬ﻭﳓﻦ ﻧﻮﺭﺩ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻣﻦ ﻗﻮﻝ ﺍﻷﺋﻤﺔ ﺍﳉﻠﺔ ﺍﻟﺜﻘﺎﺕ ﺍﻟﺴﺎﺩﺓ‪ ،‬ﺑﻌﻀﻬﻢ ﰲ ﺑﻌﺾ ﳑﺎ ﻻ ﳚﺐ ﺃﻥ‬
‫ﻳﻠﺘﻔﺖ ﻓﻴﻬﻢ ﺇﻟﻴﻪ ﻭﻻ ﻳﻌﺮﺝ ﻋﻠﻴﻪ‪(...‬ﺍﻩ‬
‫ﰒ ﺃﻭﺭﺩ ﻃﺎﺋﻔﺔ ﻣﻦ ﺫﻟﻚ ﰒ ﻗﺎﻝ‪) :‬ﻭﻣﻦ ﱂ ﳛﻔﻆ ﻣﻦ ﺃﺧﺒﺎﺭﻫﻢ ﺇﻻ ﻣﺎ ﺑﺪﺭ ﻣﻦ ﺑﻌﻀﻬﻢ ﰲ ﺑﻌـﺾ ﻋﻠـﻰ‬
‫ﺍﳊﺴﺪ ﻭﺍﳍﻔﻮﺍﺕ ﻭﺍﻟﻐﻀﺐ ﻭﺍﻟﺸﻬﻮﺍﺕ ﺩﻭﻥ ﺃﻥ ﻳﻌﲏ ﺑﻔﻀﺎﺋﻠﻬﻢ ﻭﻳﺮﻭﻱ ﻣﻨﺎﻗﺒﻬﻢ ﺣﺮﻡ ﺍﻟﺘﻮﻓﻴﻖ ﻭﺩﺧﻞ‬
‫ﰲ ﺍﻟﻐﻴﺒﺔ ﻭﺣﺎﺩ ﻋﻦ ﺍﻟﻄﺮﻳﻖ ﺟﻌﻠﻨﺎ ﺍﷲ ﻭﺇﻳﺎﻙ ﳑﻦ ﻳﺴﻤﻊ ﺍﻟﻘﻮﻝ ﻓﻴﺘﺒﻊ ﺃﺣﺴﻨﻪ(ﺍﻩ‬

‫اﻟﻄﺒﺮي وﺑﻌﺾ اﻟﺤﻨﺎﺑﻠﺔ‬

‫ﻗﺎﻝ ﺍﳊﻤﻮﻱ ﰲ ﺗﺮﲨﺔ ﺍﻟﻄﱪﻱ ﰲ ﻣﻌﺠﻢ ﺍﻷﺩﺑﺎﺀ ‪) :٥٧/١٨/٩‬ﻓﻠﻤﺎ ﻗﺪﻡ ﺇﱃ ﺑﻐﺪﺍﺩ ﻣﻦ ﻃﱪﺳﺘﺎﻥ ﺑﻌـﺪ‬
‫ﺭﺟﻮﻋﻪ ﺇﻟﻴﻬﺎ ﺗﻌﺼﺐ ﻋﻠﻴﻪ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﳉﺼﺎﺹ ﻭﺟﻌﻔﺮ ﺑﻦ ﻋﺮﻓﺔ ﻭﺍﻟﺒﻴﺎﺿﻲ‪ .‬ﻭﻗﺼﺪﻩ ﺍﳊﻨﺎﺑﻠﺔ ﻓﺴـﺄﻟﻮﻩ‬
‫ﻋﻦ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﰲ ﺍﳉﺎﻣﻊ ﻳﻮﻡ ﺍﳉﻤﻌﺔ‪ ،‬ﻭﻋﻦ ﺣﺪﻳﺚ ﺍﳉﻠﻮﺱ ﻋﻠﻰ ﺍﻟﻌﺮﺵ‪ ،‬ﻓﻘﺎﻝ ﺃﺑﻮ ﺟﻌﻔﺮ‪ :‬ﺃﻣـﺎ‬
‫ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﻓﻼ ﻳﻌﺪ ﺧﻼﻓﻪ!‪ .‬ﻓﻘﺎﻟﻮﺍ ﻟﻪ ﻓﻘﺪ ﺫﻛﺮﻩ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺍﻻﺧﺘﻼﻑ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻣﺎ ﺭﺃﻳﺘﻪ ﺭﻭﻱ ﻋﻨﻪ‬
‫ﻭﻻ ﺭﺃﻳﺖ ﻟﻪ ﺃﺻﺤﺎﺑﺎﹰ ﻳﻌﻮﻝ ﻋﻠﻴﻬﻢ‪ .‬ﻭﺃﻣﺎ ﺣﺪﻳﺚ ﺍﳉﻠﻮﺱ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﻓﻤﺤﺎﻝ‪ ،‬ﰒ ﺃﻧﺸﺪ‪:‬‬
‫ﺳﺒﺤﺎﻥ ﻣﻦ ﻟﻴﺲ ﻟﻪ ﺃﻧﻴﺲ‪ * ‬ﻭﻻ ﻟﻪ ﰲ ﻋﺮﺷﻪ ﺟﻠﻴﺲ‪‬‬
‫ﻓﻠﻤﺎ ﲰﻊ ﺫﻟﻚ ﺍﳊﻨﺎﺑﻠﺔ ﻣﻨﻪ ﻭﺃﺻﺤﺎﺏ ﺍﳊﺪﻳﺚ ﻭﺛﺒﻮﺍ ﻭﺭﻣﻮﻩ ﲟﺤﺎﺑﺮﻫﻢ ﻭﻗﻴﻞ ﻛﺎﻧﺖ ﺃﻟﻮﻓﺎﹰ‪ ،‬ﻓﻘﺎﻡ ﺃﺑﻮ‬
‫ﺟﻌﻔﺮ ﺑﻨﻔﺴﻪ ﻭﺩﺧﻞ ﺩﺍﺭﻩ ﻓﺮﻣﻮﺍ ﺩﺍﺭﻩ ﺑﺎﳊﺠﺎﺭﺓ ﺣﱴ ﺻﺎﺭ ﻋﻠﻰ ﺑﺎﺑﻪ ﻛﺎﻟﺘﻞ ﺍﻟﻌﻈﻴﻢ! ﻭﺭﻛﺐ ﻧـﺎﺯﻭﻙ‬
‫ﺻﺎﺣﺐ ﺍﻟﺸﺮﻃﺔ ﰲ ﺃﻟﻮﻑ ﻣﻦ ﺍﳉﻨﺪ ﳝﻨﻊ ﻋﻨﻪ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﻭﻭﻗﻒ ﻋﻠﻰ ﺑﺎﺑﻪ ﻳﻮﻣﺎﹰ ﺇﱃ ﺍﻟﻠﻴـﻞ ﻭﺃﻣـﺮ ﺑﺮﻓـﻊ‬
‫ﺍﳊﺠﺎﺭﺓ ﻋﻨﻪ‪...‬‬
‫ﻓﺨﻼ ﰲ ﺩﺍﺭﻩ ﻭﻋﻤﻞ ﻛﺘﺎﺑﻪ ﺍﳌﺸﻬﻮﺭ ﰲ ﺍﻻﻋﺘﺬﺍﺭ ﺇﻟﻴﻬﻢ‪ ،‬ﻭﺫﻛﺮ ﻣﺬﻫﺒﻪ ﻭﺍﻋﺘﻘﺎﺩﻩ ﻭﺟﺮﺡ ﻣﻦ ﻇﻦ ﻓﻴﻪ ﻏﲑ‬
‫ﺫﻟﻚ‪ ،‬ﻭﻗﺮﺃ ﺍﻟﻜﺘﺎﺏ ﻋﻠﻴﻬﻢ ﻭﻓﻀﻞ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪ ،‬ﻭﺫﻛﺮ ﻣﺬﻫﺒﻪ ﻭﺗﺼﻮﻳﺐ ﺍﻋﺘﻘﺎﺩﻩ‪ ،‬ﻭﱂ ﻳﺰﻝ ﰲ ﺫﻛﺮﻩ‬
‫ﺇﱃ ﺃﻥ ﻣﺎﺕ! ﻭﱂ ﳜﺮﺝ ﻛﺘﺎﺑﻪ ﰲ ﺍﻻﺧﺘﻼﻑ ﺣﱴ ﻣﺎﺕ ﻓﻮﺟﺪﻭﻩ ﻣﺪﻓﻮﻧﺎﹰ ﰲ ﺍﻟﺘﺮﺍﺏ‪ ،‬ﻓﺄﺧﺮﺟﻮﻩ ﻭﻧﺴﺨﻮﻩ‬
‫ﺃﻋﲏ ﺍﺧﺘﻼﻑ ﺍﻟﻔﻘﻬﺎﺀ(ﺍﻩ‬
‫ﻭﰲ ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ ﻟﻠﺬﻫﱯ ‪) :٢٧٧/١٤‬ﻭﻛﺎﻧﺖ ﺍﳊﻨﺎﺑﻠﺔ ﺣﺰﺏ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﺃﰊ ﺩﺍﻭﺩ‪ ،‬ﻓﻜﺜـﺮﻭﺍ‬
‫ﻭﺷﻐﺒﻮﺍ ﻋﻠﻰ ﺍﺑﻦ ﺟﺮﻳﺮ‪ ،‬ﻭﻧﺎﻟﻪ ﺃﺫﻯ ﻭﻟﺰﻡ ﺑﻴﺘﻪ ﻧﻌﻮﺫ ﺑﺎﷲ ﻣﻦ ﺍﳍﻮﻯ(ﺍﻩ‬
‫ﻭﰲ ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ ﻻﺑﻦ ﻛﺜﲑ ‪ ) :١٤٦/١١‬ﻭﻣﻦ ﺍﳉﻬﻠﺔ ﻣﻦ ﺭﻣﺎﻩ ﺑﺎﻹﳊﺎﺩ ﻭﺣﺎﺷﺎﻩ ﻣﻦ ﺫﻟﻚ ﻛﻠﻪ ﺑﻞ‬
‫ﻛﺎﻥ ﺃﺣﺪ ﺃﺋﻤﺔ ﺍﻹﺳﻼﻡ ﻋﻠﻤﺎ ﻭﻋﻤﻼ ﺑﻜﺘﺎﺏ ﺍﷲ ﻭﺳﻨﺔ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ‪ ،‬ﻭﺇﳕﺎ ﺗﻘﻠﺪﻭﺍ ﺫﻟﻚ‬

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 ‫ﻋﻦ ﺃﰊ ﺑﻜﺮ ﳏﻤﺪ ﺑﻦ ﺩﺍﻭﻭﺩ ﺍﻟﻈﺎﻫﺮﻱ ]ﻛﺬﺍ ﻭﺍﻟﺼﻮﺍﺏ ﺃﰊ ﺑﻜﺮ ﺍﺑﻦ ﺃﰊ ﺩﺍﻭﺩ[ ﺣﻴﺚ ﻛﺎﻥ ﻳﺘﻜﻠﻢ ﻓﻴﻪ‬
‫ﻭﻳﺮﻣﻴﻪ ﺑﺎﻟﻌﻈﺎﺋﻢ ﻭﺑﺎﻟﺮﻓﺾ(ﺍﻩ‬
‫ﳓﻦ ﻟﺴﻨﺎ ﻣﻊ ﺍﻟﻄﱪﻱ ﰲ ﻗﻮﻟﻪ ﻋﻦ ﺃﲪﺪ‪ :‬ﻻ ﻳﻌﺘﺪ ﲞﻼﻓﻪ ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﻭﺍﻓﻘﻪ ﻋﻠﻰ ﺫﻟﻚ ﻃﺎﺋﻔﺔ ﻣﻦ ﺍﻷﺋﻤﺔ‪،‬‬
‫ﻓﻘﺪ ﺷﻬﺪ ﺍﻟﺸﺎﻓﻌﻲ ﻷﲪﺪ ﺑﺎﻟﻔﻘﻪ ﻓﻘﺎﻝ‪ :‬ﻣﺎ ﺗﺮﻛﺖ ﰲ ﺑﻐﺪﺍﺩ ﺃﻓﻘﻪ ﻣﻦ ﺃﲪﺪ‪ ،‬ﻭﻛﻔﻰ ﺑﺬﻟﻚ ﺷﻬﺎﺩﺓ‪ ،‬ﻟﻜﻦ‬
‫ﻣﻊ ﺫﻟﻚ ﻟﺴﻨﺎ ﻣﻊ ﺍﳊﻨﺎﺑﻠﺔ ﻓﻴﻤﺎ ﻓﻌﻠﻮﻩ ﺑﺎﻟﻄﱪﻱ ﺑﻞ ﻻ ﻣﻘﺎﺭﻧﺔ ﺑﲔ ﻗﻮﻝ ﺍﻟﻄﱪﻱ ﻋﻦ ﺃﲪﺪ ﻭﺻﻨﻴﻊ ﺍﳊﻨﺎﺑﻠﺔ‬
‫ﺑﻪ‪ ،‬ﻓﻤﺎ ﻗﺎﻟﻪ ﺭﺃﻱ‪ ‬ﻟﻪ ﻻ ﳚﻮﺯ ﳍﻢ ﻷﺟﻠﻪ ﺃﻥ ﻳﻌﺎﻣﻠﻮﻩ ‪‬ﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ﺃﺑﺪﺍ ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﳜﺎﻟﻔﻮﻧﻪ ﰲ ﺫﻟﻚ‬

‫اﺑﻦ ﺣﺒﺎن وﺑﻌﺾ اﻟﺤﻨﺎﺑﻠﺔ‬

‫ﺟﺮﻯ ﻻﺑﻦ ﺣﺒﺎﻥ ﺑﺴﺒﺐ ﺗﱰﻳﻪ ﺍﷲ ﻋﻦ ﺍﳊﺪ ﳏﻨﺔ ﺫﻛﺮﻫﺎ ﺍﻟﺬﻫﱯ ﰲ ﺍﻟﺴﲑ ﻓﻘﺎﻝ ‪) :٩٤ /١٦‬ﻗﺎﻝ ﺃﺑـﻮ‬
‫ﺇﲰﺎﻋﻴﻞ ﺍﻷﻧﺼﺎﺭﻱ‪ :‬ﲰﻌﺖ ﳛﲕ ﺑﻦ ﻋﻤﺎﺭ ﺍﻟﻮﺍﻋﻆ‪ ،‬ﻭﻗﺪ ﺳﺄﻟﺘﻪ ﻋﻦ ﺍﺑﻦ ﺣﺒﺎﻥ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﳓﻦ ﺃﺧﺮﺟﻨﺎﻩ ﻣﻦ‬
‫ﺳﺠﺴﺘﺎ ‪ ،‬ﻛﺎﻥ ﻟﻪ ﻋﻠﻢ ﻛﺜﲑ‪ ،‬ﻭﱂ ﻳﻜﻦ ﻟﻪ ﻛﺒﲑ ﺩﻳﻦ!!!‪ ،‬ﻗﺪﻡ ﻋﻠﻴﻨﺎ ﻓﺄﻧﻜﺮ ﺍﳊﺪ ﷲ ﻓﺄﺧﺮﺟﻨﺎﻩ!!!‪ .‬ﻗﺎﻝ‬
‫ﺍﻟﺬﻫﱯ ﻗﻠﺖ‪ :‬ﺇﻧﻜﺎﺭﻛﻢ ﻋﻠﻴﻪ ﺑﺪﻋﺔ ﺃﻳﻀﺎ ‪ ،‬ﻭﺍﳋﻮﺽ ﰲ ﺫﻟﻚ ﳑﺎ ﱂ ﻳﺄﺫﻥ ﺑﻪ ﺍﷲ!!‪(..‬ﺍﻩ‬

‫أﺑﻮ ﻧﻌﯿﻢ وﺑﻌﺾ اﻟﺤﻨﺎﺑﻠﺔ‬

‫ﰲ ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ ﰲ ﺗﺮﲨﺔ ﺃﰊ ﻧﻌﻴﻢ ﺍﻷﺻﺒﻬﺎﱐ ﺍﻷﺷﻌﺮﻱ ‪ ) :٤٥٩ /١٧‬ﻭﻛﺎﻥ ﺑـﲔ ﺍﻷﺷـﻌﺮﻳﺔ‬
‫ﻭﺍﳊﻨﺎﺑﻠﺔ ﺗﻌﺼﺐ ﺯﺍﺋﺪ ﻳﺆﺩﻱ ﺇﱃ ﻓﺘﻨﺔ ﻭﻗﻴﻞ ﻭﻗﺎﻝ ﻭﺻﺪﺍﻉ ﻃﻮﻳﻞ ﻓﻘﺎﻡ ﺇﻟﻴﻪ ]ﺃﻱ ﻗـﺎﻡ ﺇﱃ ﺃﰊ ﻧﻌـﻴﻢ[‬
‫ﺃﺻﺤﺎﺏ ﺍﳊﺪﻳﺚ ﺑﺴﻜﺎﻛﲔ ﺍﻷﻗﻼﻡ ﻭﻛﺎﺩ ﺍﻟﺮﺟﻞ ﻳﻘﺘﻞ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺬﻫﱯ ﻗﻠﺖ‪ :‬ﻣﺎ ﻫﺆﻻﺀ ﺑﺄﺻﺤﺎﺏ ﺍﳊﺪﻳﺚ ﺑﻞ ﻓﺠﺮﺓ ﺟﻬﻠﺔ ﺃﺑﻌﺪ ﺍﷲ ﺷﺮﻫﻢ!!!(ﺍﻩ‬

‫ﻟﻘﺪ ﺍﺷﺘﻬﺮ ﺍﳊﻨﺎﺑﻠﺔ ﺑﺎﻟﺸﺪﺓ ﰲ ﺍﻹﻧﻜﺎﺭ ﻋﻠﻰ ﳐﺎﻟﻔﻴﻬﻢ ﺣﱴ ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻛﻤﺎ ﰲ ﳎﻤـﻮﻉ ﺍﻟﻔﺘـﺎﻭﻯ‬
‫‪ ) :١٨٦/٢٠‬ﻭﰲ ﺍﳊﻨﺒﻠﻴﺔ ﺃﻳﻀﺎ ﻣﺒﺘﺪﻋﺔ؛ ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻟﺒﺪﻋﺔ ﰲ ﻏﲑﻫﻢ ﺃﻛﺜﺮ‪ ،‬ﻭﺑﺪﻋﺘـﻬﻢ ﻏﺎﻟﺒـﺎ ﰲ‬
‫ﺯﻳﺎﺩﺓ ﺍﻹﺛﺒﺎﺕ ﰲ ﺣﻖ ﺍﷲ ﻭﰲ ﺯﻳﺎﺩﺓ ﺍﻹﻧﻜﺎﺭ ﻋﻠﻰ ﳐﺎﻟﻔﻬﻢ ﺑﺎﻟﺘﻜﻔﲑ ﻭﻏﲑﻩ(ﺍﻩ‬

‫أﯾﻮب اﻟﺴﺨﺘﯿﺎﻧﻲ وأﺑﻮ ﺣﻨﯿﻔﺔ‬

‫ﰲ ﻛﺘﺎﺏ ﺍﻟﺴﻨﺔ ﻟﻌﺒﺪ ﺍﷲ ﺑﻦ ﺃﲪﺪ ‪ ١٨٩/١‬ﺑﺴﻨﺪﻩ ﺇﱃ ﺳﻼﻡ ﺍﺑﻦ ﺃﰊ ﻣﻄﻴﻊ ﻗﺎﻝ‪ :‬ﻛﻨﺖ ﻣـﻊ ﺃﻳـﻮﺏ‬
‫ﺍﻟﺴﺨﺘﻴﺎﱐ ﰲ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ ﻓﺮﺁﻩ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻓﺎﻗﺒﻞ ﳓﻮﻩ ﻓﻠﻤﺎ ﺭﺁﻩ ﺃﻳﻮﺏ ﻗﺎﻝ ﻷﺻﺤﺎﺑﻪ‪ :‬ﻗﻮﻣﻮﺍ ﻻ ﻳﻌﺪﻧﺎ‬
‫ﲜﺮﺑﻪ ﻗﻮﻣﻮﺍ ﻻ ﻳﻌﺪﻧﺎ ﲜﺮﺑﻪ!!!(ﺍﻩ‬

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 ‫ﻭﻛﺄﻥ ﺃﻳﻮﺏ ﻗﺪ ﻧﺴﻲ ﻣﺎ ﻗﺎﻟﻪ ﻟﻠﺨﻠﻴﻞ ﺍﻟﻔﺮﺍﻫﻴﺪﻱ‪ ،‬ﻓﻔﻲ ﻧﻮﺭ ﺍﻟﻘﺒﺲ ﻟﻠﻤﺮﺯﺑﺎﱐ ﺹ‪) :٥٦‬ﻗﺎﻝ ﺍﳋﻠﻴﻞ ﺑﻦ‬
‫ﺃﲪﺪ ﺍﻟﻔﺮﺍﻫﻴﺪﻱ‪ :‬ﻗﺪﻣﺖ ﻣﻦ ﻋﻤﺎﻥ ﻭﺭﺃﻳﻲ ﺭﺃﻱ ﺍﻟﺼﻔﺮﻳﺔ‪ ،‬ﻓﺠﻠﺴﺖ ﺇﱃ ﺃﻳﻮﺏ ﺑﻦ ﺃﰊ ﲤﻴﻤﺔ ﺍﻟﺴﺨﺘﻴﺎﱐ‪،‬‬
‫ﻓﺴﻤﻌﺘﻪ ﻳﻘﻮﻝ‪ :‬ﺇﺫﺍ ﺃﺭﺩﺕ ﺃﻥ ﺗﻌﻠﻢ ﻋﻠﻢ ﺃﺳﺘﺎﺫﻙ ﻓﺠﺎﻟﺲ ﻏﲑﻩ! ﻓﻈﻨﻨﺖ ﺃﻧﻪ ﻳﻌﻨﻴﲏ‪ ،‬ﻓﻠﺰﻣﺘﻪ ﻓﻨﻔﻌﲏ ﺍﷲ‬
‫ﺑﻪ(ﺍﻩ ﰒ ﺻﺎﺭ ﺍﳋﻠﻴﻞ ﻳﺮﺩﺩ ﻫﺬﻩ ﺍﳌﻘﻮﻟﺔ ﻓﻔﻲ ﺍﻟﻌﻘﺪ ﺍﻟﻔﺮﻳﺪ ‪ ) :٧٨/٢‬ﻗﺎﻝ ﺍﳋﹶﻠ‪‬ﻴﻞ ﺑﻦ ﺃﲪﺪ‪ :‬ﺇﻧﻚ ﻻ ﺗ‪‬ﻌ‪‬ﺮﻑ‬
‫ﺧ‪‬ﻄﺄ ﻣ‪‬ﻌ‪‬ﻠﹼﻤﻚ ﺣﱴ ﺗ‪‬ﺠ‪‬ﻠ‪‬ﺲ ﻋﻨﺪ ﻏﲑﻩ‪.‬ﻭﻛﺎﻥ ﺍﳋﻠﻴﻞﹸ ﻗﺪ ﻏﹶﻠﺒﺖ ﻋﻠﻴﻪ ﺍﻹﺑﺎﺿﻴﺔ ﺣﱴ ﺟﺎﻟﺲ‪ ‬ﺃﻳ‪‬ﻮﺏ(ﺍﻩ‬

‫اﻟﺤﺎرث اﻟﻤﺤﺎﺳﺒﻲ وأﺑﻮه‬

‫ﰲ ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ )‪ (١١١/١٢‬ﰲ ﺗﺮﲨﺔ ﺍﳊﺎﺭﺙ ﺍﶈﺎﺳﱯ‪) :‬ﻗﺎﻝ ﺍﳋﻄﻴﺐ‪ :‬ﻟﻪ ﻛﺘﺐ ﻛﺜﲑﺓ ﰲ ﺍﻟﺰﻫﺪ‪،‬‬
‫ﻭﺃﺻﻮﻝ ﺍﻟﺪﻳﺎﻧﺔ‪ ،‬ﻭﺍﻟﺮﺩ ﻋﻠﻰ ﺍﳌﻌﺘﺰﻟﺔ ﻭﺍﻟﺮﺍﻓﻀﺔ‪.‬‬
‫ﻗﺎﻝ ﺍﳉﻨﻴﺪ‪ :‬ﺧﻠﻒ ﻟﻪ ﺃﺑﻮﻩ ﻣﺎﻻ ﻛﺜﲑﺍ ﻓﺘﺮﻛﻪ‪ ،‬ﻭﻗﺎﻝ‪ ) :‬ﻻ ﻳﺘﻮﺍﺭﺙ ﺃﻫﻞ ﻣﻠﺘﲔ (!!! ﻭﻛﺎﻥ ﺃﺑﻮﻩ ﻭﺍﻗﻔﻴﺎ‪.‬‬
‫]ﻳﻌﲏ ﻻ ﻳﻘﻮﻝ ﺍﻟﻘﺮﺁﻥ ﳐﻠﻮﻕ ﻭﻻ ﻏﲑ ﳐﻠﻮﻕ[‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺍﳊﺴﻦ ﺑﻦ ﻣﻘﺴﻢ‪ :‬ﺃﺧﱪﻧﺎ ﺃﺑﻮ ﻋﻠﻲ ﺑﻦ ﺧﲑﺍﻥ‪ ،‬ﻗﺎﻝ‪ :‬ﺭﺃﻳﺖ ﺍﶈﺎﺳﱯ ﻣﺘﻌﻠﻘﺎ ﺑﺄﺑﻴﻪ‪ ،‬ﻳﻘﻮﻝ‪ :‬ﻃﻠﻖ‬
‫ﺃﻣﻲ‪ ،‬ﻓﺈﻧﻚ ﻋﻠﻰ ﺩﻳﻦ ﻭﻫﻲ ﻋﻠﻰ ﻏﲑﻩ!!!(ﺍﻩ‬

‫ﻋﺒﺪ اﻟﻐﻨﻲ اﻟﻤﻘﺪﺳﻲ وﺑﻌﺾ اﻟﻘﻀﺎة‬

‫ﻗﺎﻝ ﺍﺑﻦ ﺭﺟﺐ ﰲ ﺫﻳﻞ ﻃﺒﻘﺎﺕ ﺍﳊﻨﺎﺑﻠﺔ ‪) :٩/٢‬ﻛﺎﻥ ﻛﺜﲑ ﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﻭﺭﻋﺎﹰ ﻣﺘﻤﺴﻜﺎﹰ ﺑﺎﻟﺴﻨﺔ ﻋﻠﻰ ﻗﺎﻧﻮﻥ‬
‫ﺍﻟﺴﻠﻒ‪ ،‬ﻭﱂ ﻳﺰﻝ ﺑﺪﻣﺸﻖ ﳛﺪﺙ ﻭﻳﻨﺘﻔﻊ ﺑﻪ ﺍﻟﻨﺎﺱ ﺇﱃ ﺃﻥ ﺗﻜﻠﻢ ﰲ ﺍﻟﺼﻔﺎﺕ ﻭﺍﻟﻘﺮﺁﻥ ﺑﺸﻲﺀ ﺃﻧﻜﺮﻩ ﻋﻠﻴﻪ‬
‫ﺃﻫﻞ ﺍﻟﺘﺄﻭﻳﻞ ﻣﻦ ﺍﻟﻔﻘﻬﺎﺀ‪ ،‬ﻭﺷﻨﻌﻮﺍ ﺑﻪ ﻋﻠﻴﻪ‪ ،‬ﻭﻋﻘﺪ ﻟﻪ ﳎﻠﺲ ﺑﺪﺍﺭ ﺍﻟﺴﻠﻄﺎﻥ ﺣﻀﺮﻩ ﺍﻟﻘﻀﺎﺓ ﻭﺍﻟﻔﻘﻬﺎﺀ‪،‬‬
‫ﻓﺄﺻﺮ ﻋﻠﻰ ﻗﻮﻟﻪ‪ ،‬ﻭﺃﺑﺎﺣﻮﺍ ﺇﺭﺍﻗﺔ ﺩﻣﻪ‪ ،‬ﻓﺸﻔﻊ ﻓﻴﻪ ﲨﺎﻋﺔ ﺇﱃ ﺍﻟﺴﻠﻄﺎﻥ ﻣﻦ ﺍﻷﻣﺮﺍﺀ ﻭﺍﻷﻛﺮﺍﺩ‪ ،‬ﻭﺗﻮﺳﻄﻮﺍ‬
‫ﺃﻣﺮﻩ ﻋﻠﻰ ﺃﻥ ﳜﺮﺝ ﻣﻦ ﺩﻣﺸﻖ ﺇﱃ ﺩﻳﺎﺭ ﻣﺼﺮ‪ ،‬ﻓﺄﺧﺮﺝ ﺇﱃ ﻣﺼﺮ‪ ،‬ﻭﺃﻗﺎﻡ ‪‬ﺎ ﺧﺎﻣﻼﹰ ﺇﱃ ﺣﲔ ﻭﻓﺎﺗﻪ(ﺍﻩ‬

‫اﺑﻦ اﻟﻘﯿﻢ وﺑﻌﺾ اﻟﻘﻀﺎة‬

‫ﺣﺼﻞ ﻻﺑﻦ ﺍﻟﻘﻴﻢ ﺑﺴﺒﺐ ﻣﺴﺄﻟﺔ ﺯﻳﺎﺭﺓ ﻗﱪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﳏﻨﺔ ﺫﻛﺮﻫﺎ ﺃﻫﻞ ﺍﻟﺘـﻮﺍﺭﻳﺦ‬
‫ﻓﻔﻲ ﻋﻴﻮﻥ ﺍﻟﺘﻮﺍﺭﻳﺦ ﻻﺑﻦ ﺷﺎﻛﺮ ﺍﻟﻜﺘﱯ ﺹ ‪ ١٧٩‬ﳐﻄﻮﻁ‪) :‬ﻭﺍﺗﻔﻖ ﺃﻥ ﴰﺲ ﺍﻟﺪﻳﻦ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺳﺎﻓﺮ ﺇﱃ‬
‫ﺍﻟﻘﺪﺱ ﻭﺭﻗﻰ ﻋﻠﻰ ﻣﻨﱪ ﻭﻭﻋﻆ ﻭﺫﻛﺮ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻭﻗﺎﻝ‪ :‬ﻫﺎ ﺃﻧﺎ ﻣﻦ ﻫﺎﻫﻨﺎ ﺃﺭﺟﻊ ﻭﻻ ﺃﺯﻭﺭ ﺍﳋﻠﻴﻞ ﻭﺟﺎﺀ‬
‫ﺇﱃ ﻧﺎﺑﻠﺲ ﻭﻋﻤﻞ ﳎﻠﺲ ﻭﻋﻆ ﻭﺫﻛﺮ ﺍﳌﺴﺄﻟﺔ ﺑﻌﻴﻨﻬﺎ ﺣﱴ ﺇﻧﻪ ﻗﺎﻝ‪ :‬ﻻ ﻳﺰﺍﺭ ﻗﱪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ‬
‫ﻭﺳﻠﻢ ﺇﻻ ﻣﺴﺠﺪﻩ!!‪ ،‬ﻓﻘﺎﻡ ﻋﻠﻴﻪ ﺍﻟﻨﺎﺱ ﻓﺤﻤﺎﻩ ﻣﻨﻬﻢ ﻭﺍﱄ ﺍﻟﺒﻠﺪ‬

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 ‫ﻭﻛﺘﺐ ﺃﻫﻞ ﺍﻟﻘﺪﺱ ﻭﻧﺎﺑﻠﺲ ﺇﱃ ﺩﻣﺸﻖ ﺑﺼﻮﺭﺓ ﻣﺎ ﻭﻗﻊ ﻓﻄﻠﺒﻪ ﺍﻟﻘﺎﺿﻲ ﺍﳌﺎﻟﻜﻲ ﻓﺘﻮﺩﺩ ﻭﺻﻌﺪ ﺇﱃ ﻗﺎﺿﻲ‬
‫ﺍﻟﻘﻀﺎﺓ ﺍﺑﻦ ﻣﺴﻠﻢ ﻭﺗﺎﺏ ﻭﺃﺳﻠﻢ ﻋﻠﻰ ﻳﺪﻩ ﻓﻘﺒﻞ ﺗﻮﺑﺘﻪ ﻭﺣﻜﻢ ﺑﺈﺳﻼﻣﻪ!!! ﻭﺣﻘﻦ ﺩﻣـﻪ ﻭﱂ ﻳﻌـﺰﺭﻩ‬
‫ﻷﺟﻞ ﺍﻟﺸﻴﺢ ﺗﻘﻲ ﺍﻟﺪﻳﻦ ﺍﺑﻦ ﺗﻴﻤﻴﺔ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺍﳊﺼﲏ ﰲ ﻛﺘﺎﺑﻪ ﺩﻓﻊ ﺷﺒﻪ ﻣﻦ ﺷﺒﻪ ﻭﲤﺮﺩ ﺹ‪) :١٢٢‬ﰒ ﺃﺣﻀﺮ ﺍﺑﻦ ﻗﻴﻢ ﺍﳉﻮﺯﻳﺔ ﻭﺍﺩﻋﻰ ﻋﻠﻴﻪ ﲟـﺎ‬
‫ﻗﺎﻟﻪ ﰲ ﺍﻟﻘﺪﺱ ﺍﻟﺸﺮﻳﻒ ﻭﰲ ﻧﺎﺑﻠﺲ ﻓﺄﻧﻜﺮ ﻓﻘﺎﻣﺖ ﻋﻠﻴﻪ ﺍﻟﺒﻴﻨﺔ ﲟﺎ ﻗﺎﻟﻪ ﻓﺄﺩﺏ ﻭﲪﻞ ﻋﻠﻰ ﲨﻞ ﰒ ﺃﻋﻴﺪﻭﺍ‬
‫ﰲ ﺍﻟﺴﺠﻦ‬
‫ﻭﳌﺎ ﻛﺎﻥ ﻳﻮﻡ ﺍﻷﺭﺑﻌﺎﺀ ﺃﺣﻀﺮ ﺍﺑﻦ ﻗﻴﻢ ﺍﳉﻮﺯﻳﺔ ﺇﱃ ﳎﻠﺲ ﴰﺲ ﺍﻟﺪﻳﻦ ﺍﳌﺎﻟﻜﻲ ﻭﺃﺭﺍﺩﻭﺍ ﺿﺮﺏ ﻋﻨﻘﻪ ﻓﻤﺎ‬
‫ﻛﺎﻥ ﺟﻮﺍﺑﻪ ﺇﻻ ﺃﻥ ﻗﺎﻝ‪ :‬ﺇﻥ ﺍﻟﻘﺎﺿﻲ ﺍﳊﻨﺒﻠﻲ ﺣﻜﻢ ﲝﻘﻦ ﺩﻣﻲ ﻭﺑﺈﺳﻼﻣﻲ ﻭﻗﺒﻮﻝ ﺗﻮﺑﱵ‪ ،‬ﻓﺄﻋﻴـﺪ ﺇﱃ‬
‫ﺍﳊﺒﺲ ﺇﱃ ﺃﻥ ﺃﺣﻀﺮ ﺍﳊﻨﺒﻠﻲ ﻓﺄﺧﱪ ﲟﺎ ﻗﺎﻟﻪ ﻓﺄﺣﻀﺮ ﻭﻋﺰﺭ ﻭﺿﺮﺏ ﺑﺎﻟﺪﺭﺓ ﻭﺃﺭﻛﺐ ﲪﺎﺭﺍ ﻭﻃﻴﻒ ﺑﻪ‬
‫ﰲ ﺍﻟﺒﻠﺪ ﻭﺍﻟﺼﺎﳊﻴﺔ ﻭﺭﺩﻭﻩ ﺇﱃ ﺍﳊﺒﺲ!!!(ﺍﻩ‬

‫ﻧﻤﺎذج ذﻛﺮھﺎ اﺑﻦ ﺣﺰم‬

‫ﻗﺎﻝ ﺍﺑﻦ ﺣﺰﻡ ﻛﻤﺎ ﰲ ﺭﺳﺎﺋﻠﻪ )ﺝ‪/٢‬ﺹ‪:(١١٤‬‬
‫‪ -‬ﺑﻨﻮ ﺧﺮﺍﺵ ﻛﺎﻧﻮﺍ ﺳﺘﺔ‪ :‬ﺍﺛﻨﺎﻥ ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‪ ،‬ﻭﺍﺛﻨﺎﻥ ﻣﻦ ﺍﳋﻮﺍﺭﺝ‪ ،‬ﻭﺍﺛﻨﺎﻥ ﻣـﻦ ﺍﻟﺮﺍﻓﻀـﺔ‪،‬‬
‫ﻭﻛﺎﻧﻮﺍ ﻣﺘﻌﺎﺩﻳﻦ‪ ،‬ﻭﻛﺎﻥ ﺃﺑﻮﻫﻢ ﻳﻘﻮﻝ ﳍﻢ‪ :‬ﻳﺎ ﺑﲏ‪ ‬ﻟﻘﺪ ﺣﺎﻝ ﺍﷲ ﺑﲔ ﻗﻠﻮﺑﻜﻢ‪.‬‬
‫‪ -‬ﺍﻟﻴﻤﺎﻥ ﻭﻫﺎﺭﻭﻥ ﻭﻋﻠﻲ ﺑﻨﻮ ﺭﺋﺎﺏ‪ :‬ﻋﻠﻲ ﻣﻦ ﺃﺋﻤﺔ ﺍﻟﺸﻴﻌﺔ ﻭﺍﻟﺮﻭﺍﻓﺾ‪ ،‬ﻭﺍﻟﻴﻤﺎﻥ ﻣﻦ ﺃﺋﻤﺔ ﺍﳋﻮﺍﺭﺝ‪،‬‬
‫ﻭﻫﺎﺭﻭﻥ ﻣﻦ ﺃﺋﻤﺔ ﺍﻫﻞ ﺍﻟﺴﻨﺔ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﻣﺘﻌﺎﺩﻳﻦ‪.‬‬
‫‪ -‬ﺟﻌﻔﺮ ﺑﻦ ﻣﺒﺸﺮ ﺭﺃﺱ ﺍﳌﻌﺘﺰﻟﺔ‪ ،‬ﻭﺃﺧﻮﻩ ﺣﺒﻴﺶ ﺑﻦ ﻣﺒﺸﺮ ﳎﺘﻬﺪ ﰲ ﺍﻟﺴﻨﺔ‪ ،‬ﻣﺘﻌﺎﺩﻳﺎﻥ‪.‬‬
‫‪ -‬ﻭﺍﻟﺴﻴﺪ ﺍﳊﻤﲑﻱ ﻛﻴﺴﺎﱐ ﺷﻴﻌﻲ‪ ،‬ﻭﺃﺑﻮﻩ ﻭﺃﻣﻪ ﺧﺎﺭﺟﻴﺎﻥ ﻳﻠﻌﻨﻬﻤﺎ ﻭﻳﻠﻌﻨﺎﻧﻪ ( ﺍﻩ‬

‫ﻧﻤﺎذج ذﻛﺮھﺎ اﺑﻦ ﻋﺒﺪ اﻟﺒﺮ ﺑﺴﻨﺪه‬

‫ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ ﰲ ﺟﺎﻣﻊ ﺑﻴﺎﻥ ﺍﻟﻌﻠﻢ ﻭﻓﻀﻠﻪ ‪ ١٥٢/٢‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪:‬‬
‫‪ ) -‬ﻋﻦ ﲪﺎﺩ‪ :‬ﺃﻧﻪ ﺫﻛﺮ ﺃﻫﻞ ﺍﳊﺠﺎﺯ ﻓﻘﺎﻝ‪ :‬ﻗﺪ ﺳﺄﻟﺘﻬﻢ ﻓﻠﻢ ﻳﻜﻦ ﻋﻨﺪﻫﻢ ﺷﻲﺀ‪ ،‬ﻭﺍﷲ ﻟﺼﺒﻴﺎﻧﻜﻢ‬
‫ﺃﻋﻠﻢ ﻣﻨﻬﻢ ﺑﻞ ﺻﺒﻴﺎﻥ ﺻﺒﻴﺎﻧﻜﻢ!‬
‫‪ -‬ﻭﻋﻦ ﻣﻐﲑﺓ ﻗﺎﻝ‪ :‬ﻗﺪﻡ ﻋﻠﻴﻨﺎ ﲪﺎﺩ ﺑﻦ ﺃﰊ ﺳﻠﻴﻤﺎﻥ ﻣﻦ ﻣﻜﺔ ﻓﺄﺗﻴﻨﺎﻩ ﻟﻨﺴﻠﻢ ﻋﻠﻴﻪ ﻓﻘﺎﻝ ﻟﻨﺎ‪ :‬ﺍﲪﺪﻭﺍ‬
‫ﺍﷲ ﻳﺎ ﺃﻫﻞ ﺍﻟﻜﻮﻓﺔ ﻓﺈﱐ ﻟﻘﻴﺖ ﻋﻄﺎﺀ ﻭﻃﺎﻭﻭﺳﺎ ﻭﳎﺎﻫﺪﺍ ﻓﻠﺼﺒﻴﺎﻧﻜﻢ ﻭﺻﺒﻴﺎﻥ ﺻﺒﻴﺎﻧﻜﻢ ﺃﻋﻠﻢ‬
‫ﻣﻨﻬﻢ!‬

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 ‫‪ -‬ﻭﻋﻦ ﺍﻷﻭﺯﺍﻋﻲ ﻗﺎﻝ‪ :‬ﻛﺎﻧﻮﺍ ﻳﺴﺘﺤﻴﻮﻥ!!! ﺃﻥ ﻳﺘﺤﺪﺛﻮﺍ ﺑﺄﺣﺎﺩﻳﺚ ﻓﻀﺎﺋﻞ ﺃﻫﻞ ﺍﻟﺒﻴﺖ ﻟﲑﺩﻭﺍ‬
‫ﺃﻫﻞ ﺍﻟﺸﺎﻡ ﻋﻤﺎ ﻛﺎﻧﻮﺍ ﻳﺄﺧﺬﻭﻥ ﻓﻴﻪ‬
‫‪ -‬ﻭﻋﻦ ﺍﻟﺰﻫﺮﻱ ﻗﺎﻝ‪ :‬ﻣﺎ ﺭﺃﻳﺖ ﻗﻮﻣﺎ ﺃﻧﻘﺾ ﻟﻌﺮﻯ ﺍﻹﺳﻼﻡ ﻣﻦ ﺃﻫﻞ ﻣﻜﺔ‪ ...‬ﻗﺎﻝ ﺃﺑﻮ ﻋﻤﺮ‪ :‬ﻫﺬﺍ‬
‫ﺍﺑﻦ ﺷﻬﺎﺏ ﻗﺪ ﺃﻃﻠﻖ ﻋﻠﻰ ﺃﻫﻞ ﻣﻜﺔ ﰲ ﺯﻣﺎﻧﻪ ﺃ‪‬ﻢ ﻳﻨﻘﻀﻮﻥ ﻋﺮﻯ ﺍﻹﺳﻼﻡ ﻣﺎ ﺍﺳﺘﺜﲎ ﻣﻨﻬﻢ‬
‫ﺃﺣﺪﺍ‪ ،‬ﻭﻓﻴﻬﻢ ﻣﻦ ﺟﻠﺔ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﻻ ﺧﻔﺎﺀ ﳉﻼﻟﺘﻪ ﰲ ﺍﻟﺪﻳﻦ‬
‫‪ -‬ﻭﻋﻦ ﺍﻷﻋﻤﺶ ﻗﺎﻝ‪ :‬ﺫﻛﺮ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻨﺨﻌﻲ ﻋﻨﺪ ﺍﻟﺸﻌﱯ ﻓﻘﺎﻝ‪ :‬ﺫﺍﻙ ﺍﻷﻋﻮﺭ ﺍﻟﺬﻱ ﻳﺴﺘﻔﱵ‬
‫ﺑﺎﻟﻠﻴﻞ‪ ،‬ﻭﳚﻠﺲ ﻳﻔﱵ ﺍﻟﻨﺎﺱ ﺑﺎﻟﻨﻬﺎﺭ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺬﻛﺮﺕ ﺫﻟﻚ ﻹﺑﺮﺍﻫﻴﻢ ﻓﻘﺎﻝ‪ :‬ﺫﻟﻚ ﺍﻟﻜﺬﺍﺏ ﱂ‬
‫ﻳﺴﻤﻊ ﻣﻦ ﻣﺴﺮﻭﻕ ﺷﻴﺌﺎ‪ ...‬ﻗﺎﻝ ﺃﺑﻮ ﻋﻤﺮ‪ :‬ﻣﻌﺎﺫ ﺍﷲ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺸﻌﱯ ﻛﺬﺍﺑﺎ ﺑﻞ ﻫﻮ ﺇﻣﺎﻡ‬
‫ﺟﻠﻴﻞ‪ ،‬ﻭﺍﻟﻨﺨﻌﻲ ﻣﺜﻠﻪ ﺟﻼﻟﺔ ﻭﻋﻠﻤﺎ ﻭﺩﻳﻨﺎ‪ ،‬ﻭﺃﻇﻦ ﺍﻟﺸﻌﱯ ﻋﻮﻗﺐ ﻟﻘﻮﻟﻪ ﰲ ﺍﳊﺎﺭﺙ ﺍﳍﻤﺪﺍﱐ‪،‬‬
‫ﺣﺪﺛﲏ ﺍﳊﺎﺭﺙ ﻭﻛﺎﻥ ﺃﺣﺪ ﺍﻟﻜﺬﺍﺑﲔ‪ ،‬ﻭﱂ ﻳﺒ‪ِ‬ﻦ ﻣﻦ ﺍﳊﺎﺭﺙ ﻛﺬﺏ‪ ،‬ﻭﺇﳕﺎ ﻧﻘﻢ ﻋﻠﻴﻪ ﺇﻓﺮﺍﻃﻪ ﰲ‬
‫ﺣﺐ ﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻭﺗﻔﻀﻴﻠﻪ ﻟﻪ ﻋﻠﻰ ﻏﲑﻩ‪ ،‬ﻭﻣﻦ ﻫﺎ ﻫﻨﺎ ﻭﺍﷲ ﺃﻋﻠﻢ ﻛﺬﺑﻪ ﺍﻟﺸﻌﱯ؛ ﻷﻥ‬
‫ﺍﻟﺸﻌﱯ ﻳﺬﻫﺐ ﺇﱃ ﺗﻔﻀﻴﻞ ﺃﰊ ﺑﻜﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻭﺇﱃ ﺃﻧﻪ ﺃﻭﻝ ﻣﻦ ﺃﺳﻠﻢ‬
‫‪ -‬ﻭﻋﻦ ﻫﺸﺎﻡ ﺑﻦ ﻋﺮﻭﺓ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ ﻗﺎﻝ‪ :‬ﻗﺎﻟﺖ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ‪ :‬ﻣﺎ ﻋﻠﻢ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ‪،‬‬
‫ﻭﺃﺑﻮ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ ﲝﺪﻳﺚ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻭﺇﳕﺎ ﻛﺎﻧﺎ ﻏﻼﻣﲔ‬
‫ﺻﻐﲑﻳﻦ‬
‫‪ -‬ﻭﻗﺪ ﻛﺎﻥ ﺑﲔ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻭﺟﻠﺔ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻨﺪ ﺍﻟﻐﻀﺐ ﻛﻼﻡ‬
‫ﻫﻮ ﺃﻛﺜﺮ ﻣﻦ ﻫﺬﺍ‪ ،‬ﻭﻟﻜﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻔﻬﻢ ﻭﺍﻟﻔﻘﻪ ﻻ ﻳﺘﻠﻔﺘﻮﻥ ﺇﱃ ﺫﻟﻚ ﻷ‪‬ﻢ ﺑﺸﺮ ﻳﻐﻀﺒﻮﻥ‬
‫ﻭﻳﺮﺿﻮﻥ‪ ،‬ﻭﺍﻟﻘﻮﻝ ﰲ ﺍﻟﺮﺿﺎ ﻏﲑ ﺍﻟﻘﻮﻝ ﰲ ﺍﻟﻐﻀﺐ‪ ،‬ﻭﻟﻘﺪ ﺃﺣﺴﻦ ﺍﻟﻘﺎﺋﻞ‪ :‬ﻻ ﺗﻌﺮﻑ ﺍﳊﻜﻴﻢ ﺇﻻ‬
‫ﺳﺎﻋﺔ ﺍﻟﻐﻀﺐ‬
‫‪ -‬ﻭﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺇﺩﺭﻳﺲ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻗﺪﻡ ﻋﻠﻴﻨﺎ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﻓﺬﻛﺮﻧﺎ ﻟﻪ ﺷﻴﺌﺎ ﻋﻦ ﻣﺎﻟﻚ‪،‬‬
‫ﻓﻘﺎﻝ‪ :‬ﻫﺎﺗﻮﺍ ﻋﻠﻢ ﻣﺎﻟﻚ ﻓﺄﻧﺎ ﺑﻴﻄﺎﺭﻩ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺇﺩﺭﻳﺲ ‪ :‬ﻓﻠﻤﺎ ﻗﺪﻣﺖ ﺍﳌﺪﻳﻨﺔ ﺫﻛﺮﺕ ﺫﻟﻚ‬
‫ﳌﺎﻟﻚ!! ﻓﻘﺎﻝ ‪ :‬ﺫﺍﻙ ﺩﺟﺎﻝ ﻣﻦ ﺍﻟﺪﺟﺎﺟﻠﺔ ‪ ،‬ﳓﻦ ﺃﺧﺮﺟﻨﺎﻩ ﻣﻦ ﺍﳌﺪﻳﻨﺔ‬
‫‪ -‬ﻭﻋﻦ ﺍﻟﻔﻀﻞ ﺑﻦ ﻣﻮﺳﻰ ﻗﺎﻝ ‪ :‬ﺩﺧﻠﺖ ﻣﻊ ﺃﰊ ﺣﻨﻴﻔﺔ ﻋﻠﻰ ﺍﻷﻋﻤﺶ ﻧﻌﻮﺩﻩ ﻓﻘﺎﻝ ﻟﻪ ﺃﺑﻮ ﺣﻨﻴﻔﺔ‪:‬‬
‫ﻳﺎ ﺃﺑﺎ ﳏﻤﺪ ﻟﻮﻻ ﺍﻟﺘﺜﻘﻴﻞ ﻋﻠﻴﻚ ﻟﺘﺮﺩﺩﺕ ﰲ ﻋﻴﺎﺩﺗﻚ ﺃﻭ ﻗﺎﻝ‪ :‬ﻟﻌﺪﺗﻚ ﺃﻛﺜﺮ ﳑﺎ ﺃﻋﻮﺩﻙ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ‬
‫ﺍﻷﻋﻤﺶ‪ :‬ﻭﺍﷲ ﺇﻧﻚ ﻟﺜﻘﻴﻞ ﻭﺃﻧﺖ ﰲ ﺑﻴﺘﻚ ﻓﻜﻴﻒ ﺇﺫﺍ ﺩﺧﻠﺖ ﻋﻠﻲ؟ ﻗﺎﻝ ﺍﻟﻔﻀﻞ‪ :‬ﻓﻠﻤﺎ‬
‫ﺧﺮﺟﻨﺎ ﻣﻦ ﻋﻨﺪﻩ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ‪ :‬ﺇﻥ ﺍﻷﻋﻤﺶ ﱂ ﻳﺼﻢ ﺭﻣﻀﺎﻥ ﻗﻂ ﻭﱂ ﻳﻐﺘﺴﻞ ﻣﻦ ﺟﻨﺎﺑﺔ!!‬
‫‪ -‬ﻭﻋﻦ ﺍﺑﻦ ﻭﻫﺐ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﻣﺎﻟﻚ ﻭﺫﻛﺮ ﻋﻨﺪﻩ ﺃﻫﻞ ﺍﻟﻌﺮﺍﻕ‪ :‬ﺃﻧﺰﻟﻮﻫﻢ ﻋﻨﺪﻛﻢ ﲟﱰﻟﺔ ﺃﻫﻞ‬
‫ﺍﻟﻜﺘﺎﺏ ﻻ ﺗﺼﺪﻗﻮﻫﻢ ﻭﻻ ﺗﻜﺬﺑﻮﻫﻢ( ﻭﻋﻦ ﺍﻟﺼﻴﺪﻻﱐ ﻗﺎﻝ‪ :‬ﺩﺧﻞ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ ﻋﻠﻰ ﻣﺎﻟﻚ‬

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 ‫ﺑﻦ ﺃﻧﺲ ﻳﻮﻣﺎ ﻓﺴﻤﻌﻪ ﻳﻘﻮﻝ ﻫﺬﻩ ﺍﳌﻘﺎﻟﺔ ﺍﻟﱵ ﺣﻜﺎﻫﺎ ﻋﻨﻪ ﺍﺑﻦ ﻭﻫﺐ ﰲ ﺃﻫﻞ ﺍﻟﻌﺮﺍﻕ ﻗﺎﻝ‪ :‬ﰒ ﺭﻓﻊ‬
‫ﺭﺃﺳﻪ ﻓﻨﻈﺮ ﻣﲏ ﻓﻜﺄﻧﻪ ﺍﺳﺘﺤﻴﺎ ﻭﻗﺎﻝ‪ :‬ﻳﺎ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ ﺃﻛﺮﻩ ﺃﻥ ﺗﻜﻮﻥ ﻏﻴﺒﺔ‪ ،‬ﻛﺬﻟﻚ ﺃﺩﺭﻛﺖ‬
‫ﺃﺻﺤﺎﺑﻨﺎ ﻳﻘﻮﻟﻮﻥ‬
‫‪ -‬ﻭﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﻣﻨﺼﻮﺭ ﻗﺎﻝ‪ :‬ﻛﻨﺖ ﻋﻨﺪ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ﻓﺄﻗﺒﻞ ﻗﻮﻡ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﺮﺍﻕ ﻓﻘﺎﻝ‪:‬‬
‫ﺗﻌﺮﻑ ﰲ ﻭﺟﻮﻩ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﺍﳌﻨﻜﺮ ﻳﻜﺎﺩﻭﻥ ﻳﺴﻄﻮﻥ ﺑﺎﻟﺬﻳﻦ ﻳﺘﻠﻮﻥ ﻋﻠﻴﻬﻢ ﺁﻳﺎﺗﻨﺎ‬
‫‪ -‬ﻭﻋﻦ ﺟﺒﲑ ﺑﻦ ﺩﻳﻨﺎﺭ ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﳛﲕ ﺑﻦ ﺃﰊ ﻛﺜﲑ ﻗﺎﻝ‪ :‬ﻻ ﻳﺰﺍﻝ ﺃﻫﻞ ﺍﻟﺒﺼﺮﺓ ﺑﺸﺮﹴ ﻣﺎ ﺃﺑﻘﻰ‬
‫ﺍﷲ ﻓﻴﻬﻢ ﻗﺘﺎﺩﺓ‪ ،‬ﻗﺎﻝ ‪ :‬ﻭﲰﻌﺖ ﻗﺘﺎﺩﺓ ﻳﻘﻮﻝ‪ :‬ﻣﱴ ﻛﺎﻥ ﺍﻟﻌﻠﻢ ﰲ ﺍﻟﺴﻤﺎﻛﲔ؟!! ﻳﻌﺮﺽ ﺑﻴﺤﲕ‬
‫ﺑﻦ ﺃﰊ ﻛﺜﲑ ﻭﻛﺎﻥ ﺃﻫﻞ ﺑﻴﺘﻪ ﲰﺎﻛﲔ‬
‫‪ -‬ﻭﺭﻭﻳﻨﺎ ﺃﻥ ﻣﻨﺼﻮﺭ ﺑﻦ ﻋﻤﺎﺭ ﻗﺺ ﻳﻮﻣﺎ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻭﺃﺑﻮ ﺍﻟﻌﺘﺎﻫﻴﺔ ﺣﺎﺿﺮ ﻓﻘﺎﻝ‪ :‬ﺇﳕﺎ ﺳﺮﻕ‬
‫ﻣﻨﺼﻮﺭ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻣﻦ ﺭﺟﻞ ﻛﻮﰲ‪ ،‬ﻓﺒﻠﻎ ﻣﻨﺼﻮﺭﺍ ﻓﻘﺎﻝ‪ :‬ﺃﺑﻮ ﺍﻟﻌﺘﺎﻫﻴﺔ ﺯﻧﺪﻳﻖ‪ .‬ﺃﻣﺎ ﺗﺮﻭﻧﻪ ﻻ‬
‫ﻳﺬﻛﺮ ﰲ ﺷﻌﺮﻩ ﺍﳉﻨﺔ ﻭﻻ ﺍﻟﻨﺎﺭ ﻭﺇﳕﺎ ﻳﺬﻛﺮ ﺍﳌﻮﺕ ﻓﻘﻂ‪ ،‬ﻓﺒﻠﻎ ﺫﻟﻚ ﺃﺑﺎ ﺍﻟﻌﺘﺎﻫﻴﺔ ﻓﻘﺎﻝ ﻓﻴﻪ‪ :‬ﻳﺎ‬
‫ﻭﺍﻋﻆ ﺍﻟﻨﺎﺱ ﻗﺪ ﺃﺻﺒﺤﺖ ﻣﺘﻬﻤﺎ * ﺇﺫ ﻋﺒﺖ ﻣﻨﻬﻢ ﺃﻣﻮﺭﺍ ﺃﻧﺖ ﺗﺄﺗﻴﻬﺎ * ﻛﺎﳌﻠﺒﺲ ﺍﻟﺜﻮﺏ ﻣﻦ‬
‫ﻋﺮﻱ ﻭﻋﻮﺭﺗﻪ * ﻟﻠﻨﺎﺱ ﺑﺎﺩﻳﺔ ﻣﺎ ﺇﻥ ﻳﻮﺍﺭﻳﻬﺎ * ﻭﺃﻋﻈﻢ ﺍﻹﰒ ﺑﻌﺪ ﺍﻟﺸﺮﻙ ﻧﻌﻠﻤﻪ * ﰲ ﻛﻞ ﻧﻔﺲ‬
‫ﻋﻤﺎﻫﺎ ﻋﻦ ﻣﺴﺎﻭﻳﻬﺎ * ﻋﺮﻓﺎ‪‬ﺎ ﺑﻌﻴﻮﺏ ﺍﻟﻨﺎﺱ ﺗﺒﺼﺮﻫﺎ * ﻣﻨﻬﻢ ﻭﻻ ﺗﺒﺼﺮ ﺍﻟﻌﻴﺐ ﺍﻟﺬﻱ ﻓﻴﻬﺎ ‪.‬‬
‫ﻓﻠﻢ ﲤﺾ ﺇﻻ ﺃﻳﺎﻡ ﻳﺴﲑﺓ ﺣﱴ ﻣﺎﺕ ﻣﻨﺼﻮﺭ ﺑﻦ ﻋﻤﺎﺭ ‪ ،‬ﻓﻮﻗﻒ ﺃﺑﻮ ﺍﻟﻌﺘﺎﻫﻴﺔ ﻋﻠﻰ ﻗﱪﻩ ﻭﻗﺎﻝ ‪:‬‬
‫ﻳﻐﻔﺮ ﺍﷲ ﻟﻚ ﺃﺑﺎ ﺍﻟﺴﺮﻱ ﻣﺎ ﻛﻨﺖ ﺭﻣﻴﺘﲏ ﺑﻪ ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﻋﻤﺮ ‪ :‬ﺗﺪﺑﺮﺕ ﺷﻌﺮ ﺃﰊ ﺍﻟﻌﺘﺎﻫﻴﺔ ﻋﻨﺪ‬
‫ﲨﻌﻲ ﻟﻪ ﻓﻮﺟﺪﺕ ﻓﻴﻪ ﺫﻛﺮ ﺍﻟﺒﻌﺚ ﻭﺍ‪‬ﺎﺯﺍﺓ ﻭﺍﳊﺴﺎﺏ ﻭﺍﻟﺜﻮﺍﺏ ﻭﺍﻟﻌﻘﺎﺏ‬
‫‪ -‬ﰒ ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ ﰲ ﺍﳋﺘﺎﻡ‪ :‬ﻓﻤﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳﻘﺒﻞ ﻗﻮﻝ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺜﻘﺎﺕ ﺍﻷﺋﻤﺔ ﺍﻷﺛﺒﺎﺕ‬
‫ﺑﻌﻀﻬﻢ ﰲ ﺑﻌﺾ ﻓﻠﻴﻘﺒﻞ ﻗﻮﻝ ﻣﻦ ﺫﻛﺮﻧﺎ ﻗﻮﻟﻪ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻬﻢ ﺃﲨﻌﲔ‬
‫ﺑﻌﻀﻬﻢ ﰲ ﺑﻌﺾ‪ ،‬ﻓﺈﻥ ﻓﻌﻞ ﺫﻟﻚ ﺿﻞ ﺿﻼﻻ ﺑﻌﻴﺪﺍ ﻭﺧﺴﺮ ﺧﺴﺮﺍﻧﺎ‪ ،‬ﻭﻛﺬﻟﻚ ﺇﻥ ﻗﺒﻞ ﰲ‬
‫ﺳﻌﻴﺪ ﺑﻦ ﺍﳌﺴﻴﺐ ﻗﻮﻝ ﻋﻜﺮﻣﺔ‪ ،‬ﻭﰲ ﺍﻟﺸﻌﱯ ﻭﺃﻫﻞ ﺍﳊﺠﺎﺯ ﻭﺃﻫﻞ ﻣﻜﺔ ﻭﺃﻫﻞ ﺍﻟﻜﻮﻓﺔ ﻭﺃﻫﻞ‬
‫ﺍﻟﺸﺎﻡ ﻋﻠﻰ ﺍﳉﻤﻠﺔ ﻭﰲ ﻣﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﺳﺎﺋﺮ ﻣﻦ ﺫﻛﺮﻧﺎﻩ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻣﺎ ﺫﻛﺮﻧﺎ ﻋﻦ ﺑﻌﻀﻬﻢ‬
‫ﰲ ﺑﻌﺾ‪ ،‬ﻓﺈﻥ ﱂ ﻳﻔﻌﻞ ﻭﻟﻦ ﻳﻔﻌﻞ ﺇﻥ ﻫﺪﺍﻩ ﺍﷲ ﻭﺃﳍﻤﻪ ﺭﺷﺪﻩ ﻓﻠﻴﻘﻒ ﻋﻨﺪ ﻣﺎ ﺷﺮﻃﻨﺎ ﰲ ﺃﻥ ﻻ‬
‫ﻳﻘﺒﻞ ﻓﻴﻤﻦ ﺻﺤﺖ ﻋﺪﺍﻟﺘﻪ ﻭﻋﻠﻤﺖ ﺑﺎﻟﻌﻠﻢ ﻋﻨﺎﻳﺘﻪ‪ ،‬ﻭﺳﻠﻢ ﻣﻦ ﺍﻟﻜﺒﺎﺋﺮ ﻭﻟﺰﻡ ﺍﳌﺮﻭﺀﺓ ﻭﺍﻟﺘﺼﺎﻭﻥ‬
‫ﻭﻛﺎﻥ ﺧﲑﻩ ﻏﺎﻟﺒﺎ ﻭﺷﺮﻩ ﺃﻗﻞ ﻋﻤﻠﻪ ﻓﻬﺬﺍ ﻻ ﻳﻘﺒﻞ ﻓﻴﻪ ﻗﻮﻝ ﻗﺎﺋﻞ ﻻ ﺑﺮﻫﺎﻥ ﻟﻪ ﺑﻪ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ‬
‫ﺍﳊﻖ ﺍﻟﺬﻱ ﻻ ﻳﺼﺢ ﻏﲑﻩ ﺇﻥ ﺷﺎﺀ ﺍﷲ(ﺍﻩ‬

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 ‫اﻟﻤﺴﺄﻟﺔ اﻟﺜﺎﻧﯿﺔ ‪ :‬ﻧﻤﺎذج ﻓﻲ اﻟﻄﻮاﺋﻒ‬
‫ﺑﻌﺾ اﻟﺸﺎﻓﻌﯿﺔ وﺑﻌﺾ اﻟﺤﻨﺎﺑﻠﺔ‬
‫ﻗﺎﻝ ﺍﺑﻦ ﻋﻘﻴﻞ ﺍﳊﻨﺒﻠﻲ‪ ) :‬ﺭﺃﻳﺖ ﺍﻟﻨﺎﺱ ﻻ ﳝﻨﻌﻬﻢ ﻣﻦ ﺍﻟﻈﻠﻢ ﺇﻻ ﺍﻟﻌﺠﺰ ﻭﻻ ﺃﻗﻮﻝ ﺍﻟﻌﻮﺍﻡ ﺑـﻞ ﺍﻟﻌﻠﻤـﺎﺀ‪،‬‬
‫ﻛﺎﻧﺖ ﺃﻳﺪﻱ ﺍﳊﻨﺎﺑﻠﺔ ﻣﺒﺴﻮﻃﺔ ﰲ ﺃﻳﺎﻡ ﺍﺑﻦ ﻳﻮﻧﺲ ﻓﻜﺎﻧﻮﺍ ﻳﺴﺘﻄﻴﻠﻮﻥ ﺑﺎﻟﺒﻐﻲ ﻋﻠﻰ ﺃﺻﺤﺎﺏ ﺍﻟﺸـﺎﻓﻌﻲ‬
‫ﰲ ﺍﻟﻔﺮﻭﻉ ﺣﱴ ﻛﺎﻧﻮﺍ ﻻ ﳝﻜﻨﻮ‪‬ﻢ ﻣﻦ ﺍﳉﻬﺮ ﺑﺎﻟﺒﺴﻤﻠﺔ ﻭﺍﻟﻘﻨﻮﺕ ﻭﻫﻲ ﻣﺴﺄﻟﺔ ﺍﺟﺘﻬﺎﺩﻳﺔ ‪ ،‬ﻓﻠﻤﺎ ﺟﺎﺀﺕ‬
‫ﺃﻳﺎﻡ ﺍﻟﻨﻈﺎﻡ ﻭﻣﺎﺕ ﺍﺑﻦ ﻳﻮﻧﺲ ﻭﺯﺍﻟﺖ ﺷﻮﻛﺔ ﺍﳊﻨﺎﺑﻠﺔ ﺍﺳﺘﻄﺎﻝ ﻋﻠﻴﻬﻢ ﺃﺻـﺤﺎﺏ ﺍﻟﺸـﺎﻓﻌﻲ ﺍﺳـﺘﻄﺎﻟﺔ‬
‫ﺍﻟﺴﻼﻃﲔ ﺍﻟﻈﻠﻤﺔ ﻓﺎﺳﺘﻌﺪﻭﺍ ﺑﺎﻟﺴﺠﻦ ﻭﺁﺫﻭﺍ ﺍﻟﻌﻮﺍﻡ ﺑﺎﻟﺴﻌﺎﻳﺎﺕ ﻭﺍﻟﻔﻘﻬﺎﺀ ﺑﺎﻟﻨﺒﺰ ﺑﺎﻟﺘﺠﺴﻴﻢ‬
‫ﻓﺘﺪﺑﺮﺕ ﺃﻣﺮ ﺍﻟﻔﺮﻳﻘﲔ ﻓﺈﺫﺍ ‪‬ﻢ ﱂ ﺗﻌﻠﻢ ﻓﻴﻬﻢ ﺁﺩﺍﺏ ﺍﻟﻌﻠﻢ ﻭﻫﻞ ﻫﺬﻩ ﺇﻻ ﺃﻓﻌﺎﻝ ﺍﻷﺟﻨﺎﺩ ﻳﺼـﻮﻟﻮﻥ ﰲ‬
‫ﺩﻭﻟﺘﻬﻢ ﻭﻳﻠﺰﻣﻮﻥ ﺍﳌﺴﺎﺟﺪ ﰲ ﺑﻄﺎﻟﺘﻬﻢ(ﺍﻩ ﺭﺳﺎﻟﺔ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ﻟﻠﻘﺎﲰﻲ ﰲ ﺹ‪٣٤‬‬
‫ﻭﰲ ﺍﻟﻜﺎﻣﻞ ﰲ ﺍﻟﺘﺎﺭﻳﺦ )ﺝ‪/٤‬ﺹ‪ ) :(٢٦٩‬ﰲ ﻫﺬﻩ ﺍﻟﺴﻨﺔ ]ﺃﻱ ﺳﻨﺔ ‪ [٤٤٧‬ﻭﻗﻌﺖ ﺍﻟﻔﺘﻨﺔ ﺑﲔ ﺍﻟﻔﻘﻬـﺎﺀ‬
‫ﺍﻟﺸﺎﻓﻌﻴﺔ ﻭﺍﳊﻨﺎﺑﻠﺔ ﺑﺒﻐﺪﺍﺩ‪ ،‬ﻭﻣﻘﺪﻡ ﺍﳊﻨﺎﺑﻠﺔ ﺃﺑﻮ ﻋﻠﻲ ﺑﻦ ﺍﻟﻔﺮﺍﺀ ﻭﺍﺑﻦ ﺍﻟﺘﻤﻴﻤﻲ‪ ،‬ﻭﺗﺒﻌﻬﻢ ﻣﻦ ﺍﻟﻌﺎﻣﺔ ﺍﳉـﻢ‬
‫ﺍﻟﻐﻔﲑ‪ ،‬ﻭﺃﻧﻜﺮﻭﺍ ﺍﳉﻬﺮ ﺑﺒﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‪ ،‬ﻭﻣﻨﻌﻮﺍ ﻣﻦ ﺍﻟﺘﺮﺟﻴـﻊ ﰲ ﺍﻷﺫﺍﻥ‪ ،‬ﻭﺍﻟﻘﻨـﻮﺕ ﰲ‬
‫ﺍﻟﻔﺠﺮ‪ ،‬ﻭﻭﺻﻠﻮﺍ ﺇﱃ ﺩﻳﻮﺍﻥ ﺍﳋﻠﻴﻔﺔ‪ ،‬ﻭﱂ ﻳﻨﻔﺼﻞ ﺣﺎﻝ‪ ،‬ﻭﺃﺗﻰ ﺍﳊﻨﺎﺑﻠﺔ ﺇﱃ ﻣﺴﺠﺪ ﺑﺒﺎﺏ ﺍﻟﺸﻌﲑ‪ ،‬ﻓﻨﻬﻮﺍ‬
‫ﺇﻣﺎﻣﻪ ﻋﻦ ﺍﳉﻬﺮ ﺑﺎﻟﺒﺴﻤﻠﺔ‪ ،‬ﻓﺄﺧﺮﺝ ﻣﺼﺤﻔﺎﹰ ﻭﻗﺎﻝ‪ :‬ﺃﺯﻳﻠﻮﻫﺎ ﻣﻦ ﺍﳌﺼﺤﻒ ﺣﱴ ﻻ ﺃﺗﻠﻮﻫﺎ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻷﺛﲑ ﰲ ﺍﻟﻜﺎﻣﻞ ﰲ ﺍﻟﺘﺎﺭﻳﺦ ﺝ‪/٧‬ﺹ‪ ) :١١٣‬ﻭﻓﻴﻬﺎ ]ﺃﻱ ﺳﻨﺔ ‪ [٣٢٣‬ﻋﻈﻢ ﺃﻣـﺮ ﺍﳊﻨﺎﺑﻠـﺔ‬
‫ﻭﻗﻮﻳﺖ ﺷﻮﻛﺘﻬﻢ‪ ...‬ﻭﺯﺍﺩ ﺷﺮﻫﻢ ﻭﻓﺘﻨﺘﻬﻢ ﻭﺍﺳﺘﻈﻬﺮﻭﺍ ﺑﺎﻟﻌﻤﻴﺎﻥ ﺍﻟﺬﻳﻦ ﻛﺎﻥ ﻳﺄﻭﻭﻥ ﺍﳌﺴﺎﺟﺪ ﻭﻛﺎﻧﻮﺍ ﺇﺫﺍ‬
‫ﻣﺮ ‪‬ﻢ ﺷﺎﻓﻌﻲ ﺍﳌﺬﻫﺐ ﺃﻏﺮﻭﺍ ﺑﻪ ﺍﻟﻌﻤﻴﺎﻥ ﻓﻴﻀﺮﺑﻮﻧﻪ ﺑﻌﺼﻴﻬﻢ ﺣﱴ ﻳﻜﺎﺩ ﳝﻮﺕ(ﺍﻩ‬
‫ﻭﰲ ﺍﻟﻜﺎﻣﻞ ﰲ ﺍﻟﺘﺎﺭﻳﺦ )ﺝ‪/٥‬ﺹ‪ ) :(١١٥‬ﻭﻓﻴﻬﺎ ]ﺃﻱ ﺳﻨﺔ ‪ [٥٦٧‬ﻣﺎﺕ ﺍﻟﺒﻮﺭﻱ ﺍﻟﻔﻘﻴﻪ ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﺗﻔﻘﻪ‬
‫ﻋﻠﻰ ﳏﻤﺪ ﺑﻦ ﳛﲕ‪ ،‬ﻭﻗﺪﻡ ﺑﻐﺪﺍﺩ ﻭﻭﻋﻆ‪ ،‬ﻭﻛﺎﻥ ﻳﺬﻡ ﺍﳊﻨﺎﺑﻠﺔ‪ ،‬ﻭﻛﺜﺮﺕ ﺃﺗﺒﺎﻋﻪ‪ ،‬ﻓﺄﺻﺎﺑﻪ ﺇﺳﻬﺎﻝ‪ ،‬ﻓﻤﺎﺕ‬
‫ﻫﻮ ﻭﲨﺎﻋﺔ ﻣﻦ ﺃﺻﺤﺎﺑﻪ‪ ،‬ﻓﻘﻴﻞ‪ :‬ﺇﻥ ﺍﳊﻨﺎﺑﻠﺔ ﺃﻫﺪﻭﺍ ﺇﻟﻴﻪ ﺣﻠﻮﻯ ﻓﻤﺎﺕ ﻫﻮ ﻭﻛﻞ ﻣﻦ ﺃﻛﻞ ﻣﻨﻬﺎ(ﺍﻩ‬

‫ﺑﻌﺾ اﻟﺤﻨﻔﯿﺔ وﺑﻌﺾ اﻟﺸﺎﻓﻌﯿﺔ‬

‫ﰲ ﻣﺮﺁﺓ ﺍﳉﻨﺎﻥ ﻟﻠﻴﺎﻓﻌﻲ )ﺝ‪/٢‬ﺹ ‪ (٣٩‬ﰲ ﺣﻮﺍﺩﺙ )ﺳﻨﺔ ﺃﺭﺑﻊ ﻭﲬﺴﲔ ﻭﲬﺲ ﻣﺎﺋﺔ(‪) :‬ﻓﻴﻬﺎ ﻭﻗﻌﺖ‬
‫ﻓﺘﻨﺔ ﻭﺣﺮﻭﺏ ﻭﲪﻴﺔ ﻭﻋﺼﺒﻴﺔ ﺑﲔ ﺍﻟﺸﺎﻓﻌﻴﺔ ﻭﺍﻟﻌﻠﻮﻳﺔ ﻭﻣﻌﻬﻢ ﺍﳊﻨﻔﻴﺔ ﰲ ﻧﻴﺴﺎﺑﻮﺭ‪ ...‬ﻭﺃﺣﺮﻗﺖ ﺃﺳﻮﺍﻕ‬
‫ﻭﻣﺪﺍﺭﺱ‪ ،‬ﻭﻭﻗﻊ ﺍﻟﻘﺘﻞ ﺑﺎﻟﺸﺎﻓﻌﻴﺔ‪ ،‬ﰒ ﺍﻧﺘﺼﺮﻭﺍ ﻭﺑﺎﻟﻐﻮﺍ ﰲ ﺃﺧﺬ ﺍﻟﺜﺄﺭ‪ ،‬ﻭﺣﺮﻗﻮﺍ ﻣﺪﺭﺳﺔ ﺍﳊﻨﻔﻴﺔ(ﺍﻩ‬

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 ‫ﺑﻌﺾ أﺗﺒﺎع اﻟﻤﺬاھﺐ اﻟﻔﻘﮭﯿﺔ‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻛﻤﺎ ﰲ ﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ‪) :٢٥٤ /٢٢‬ﻭﺑﻼﺩ ﺍﻟﺸﺮﻕ ﻣﻦ ﺃﺳﺒﺎﺏ ﺗﺴﻠﻴﻂ ﺍﷲ ﺍﻟﺘﺘﺮ ﻋﻠﻴﻬﺎ‬
‫ﻛﺜﺮﺓ ﺍﻟﺘﻔﺮﻕ ﻭﺍﻟﻔﱳ ﰲ ﺍﳌﺬﺍﻫﺐ ﻭﻏﲑﻫﺎ‪ ،‬ﺣﱴ ﲡﺪ ﺍﳌﻨﺘﺴﺐ ﺇﱃ ﺍﻟﺸﺎﻓﻌﻲ ﻳﺘﻌﺼﺐ ﳌﺬﻫﺒﻪ ﻋﻠﻰ ﻣﺬﻫﺐ‬
‫ﺃﰉ ﺣﻨﻴﻔﺔ ﺣﱴ ﳜﺮﺟﻪ ﻋﻦ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺍﳌﻨﺘﺴﺐ ﺇﱃ ﺃﰉ ﺣﻨﻴﻔﺔ ﻳﺘﻌﺼﺐ ﳌﺬﻫﺒﻪ ﻋﻠﻰ ﻣﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ‬
‫ﻭﻏﲑﻩ ﺣﱴ ﳜﺮﺟﻪ ﻋﻦ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺍﳌﻨﺘﺴﺐ ﺇﱃ ﺍﲪﺪ ﻳﺘﻌﺼﺐ ﳌﺬﻫﺒﻪ ﻋﻠﻰ ﻣﺬﻫﺐ ﻫﺬﺍ ﺃﻭ ﻫﺬﺍ ﻭﰲ‬
‫ﺍﳌﻐﺮﺏ ﲡﺪ ﺍﳌﻨﺘﺴﺐ ﺇﱃ ﻣﺎﻟﻚ ﻳﺘﻌﺼﺐ ﳌﺬﻫﺒﻪ ﻋﻠﻰ ﻫﺬﺍ ﺃﻭ ﻫﺬﺍ‪ ،‬ﻭﻛﻞ ﻫﺬﺍ ﻣﻦ ﺍﻟﺘﻔﺮﻕ ﻭﺍﻻﺧﺘﻼﻑ‬
‫ﺍﻟﺬﻱ ‪‬ﻰ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻋﻨﻪ‬
‫ﻭﻛﻞ ﻫﺆﻻﺀ ﺍﳌﺘﻌﺼﺒﲔ ﺑﺎﻟﺒﺎﻃﻞ ﺍﳌﺘﺒﻌﲔ ﺍﻟﻈﻦ ﻭﻣﺎ ‪‬ﻮﻯ ﺍﻷﻧﻔﺲ ﺍﳌﺘﺒﻌﲔ ﻷﻫﻮﺍﺋﻬﻢ ﺑﻐﲑ ﻫﺪﻯ ﻣﻦ ﺍﷲ‬
‫ﻣﺴﺘﺤﻘﻮﻥ ﻟﻠﺬﻡ ﻭﺍﻟﻌﻘﺎﺏ ﻭﻫﺬﺍ ﺑﺎﺏ ﻭﺍﺳﻊ ﻻ ﲢﺘﻤﻞ ﻫﺬﻩ ﺍﻟﻔﺘﻴﺎ ﻟﺒﺴﻄﻪ ﻓﺈﻥ ﺍﻻﻋﺘﺼﺎﻡ ﺑﺎﳉﻤﺎﻋﺔ‬
‫ﻭﺍﻻﺋﺘﻼﻑ ﻣﻦ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺍﻟﻔﺮﻉ ﺍﳌﺘﻨﺎﺯﻉ ﻓﻴﻪ ﻣﻦ ﺍﻟﻔﺮﻭﻉ ﺍﳋﻔﻴﺔ ﻓﻜﻴﻒ ﺑﻘﺪﺡ ﰲ ﺍﻷﺻﻞ ﲝﻔﻆ‬
‫ﺍﻟﻔﺮﻉ(ﺍﻩ‬

‫ﺑﻌﺾ اﻷﺷﺎﻋﺮة وﺑﻌﺾ اﻟﺤﻨﺎﺑﻠﺔ‬

‫ﻟﻘﺪ ﻛﺎﻧﺖ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﳊﻨﺎﺑﻠﺔ ﻭﺍﻷﺷﺎﻋﺮﺓ ﻗﺒﻞ ﻣﺎ ﻋﺮﻑ ﺑﻔﺘﻨﺔ ﺍﺑﻦ ﺍﻟﻘﺸﲑﻱ ﻋﻼﻗﺔ ﻭﺋﺎﻡ ﰲ ﺍﻟﻐﺎﻟﺐ‬
‫ﻭﻟﻜﻨﻬﺎ ﺑﻌﺪ ﻣﺎ ﻋﺮﻑ ﺑﻔﺘﻨﺔ ﺍﺑﻦ ﺍﻟﻘﺸﲑﻱ ﺻﺎﺭﺕ ﻋﻼﻗﺔ ﺧﺼﺎﻡ ﰲ ﺍﻟﻐﺎﻟﺐ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺭﺟﺐ ﰲ ﺫﻳﻞ‬
‫ﻃﺒﻘﺎﺕ ﺍﳊﻨﺎﺑﻠﺔ ‪ ١٩/١‬ﻋﻦ ﻫﺬﻩ ﺍﻟﻔﺘﻨﺔ‪) :‬ﻣﻀﻤﻮﻥ ﺫﻟﻚ‪ :‬ﺃﻥ ﺃﺑﺎ ﻧﺼﺮ ﺑﻦ ﺍﻟﻘﺸﲑﻱ ﻭﺭﺩ ﺑﻐﺪﺍﺩ‪ ،‬ﺳﻨﺔ ﺗﺴﻊ‬
‫ﻭﺳﺘﲔ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ‪ ،‬ﻭﺟﻠﺲ ﰲ ﺍﻟﻨﻈﺎﻣﻴﺔ‪ .‬ﻭﺃﺧﺬ ﻳﺬﻡ ﺍﳊﻨﺎﺑﻠﺔ‪ ،‬ﻭﻳﻨﺴﺒﻬﻢ ﺇﱃ ﺍﻟﺘﺠﺴﻴﻢ‪.‬‬
‫ﻭﻛﺎﻥ ﺍﳌﺘﻌﺼﺐ ﻟﻪ ﺃﺑﻮ ﺳﻌﺪ ﺍﻟﺼﻮﰲ‪ ،‬ﻭﻣﺎﻝ ﺇﱃ ﻧﺼﺮﻩ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺍﻟﺸﲑﺍﺯﻱ‪ ،‬ﻭﻛﺘﺐ ﺇﱃ ﻧﻈﺎﻡ ﺍﳌﻠﻚ‬
‫ﺍﻟﻮﺯﻳﺮ ﻳﺸﻜﻮ ﺍﳊﻨﺎﺑﻠﺔ ﻭﻳﺴﺄﻟﻪ ﺍﳌﻌﻮﻧﺔ‪ .‬ﻓﺎﺗﻔﻖ ﲨﺎﻋﺔ ﻣﻦ ﺃﺗﺒﺎﻋﻪ ﻋﻠﻰ ﺍﳍﺠﻮﻡ ﻋﻠﻰ ﺍﻟﺸﺮﻳﻒ ﺃﰊ ﺟﻌﻔﺮ ﰲ‬
‫ﻣﺴﺠﺪﻩ ﻭﺍﻹﻳﻘﺎﻉ ﺑﻪ‪ ،‬ﻓﺮﺗﺐ ﺍﻟﺸﺮﻳﻒ ﲨﺎﻋﺔ ﺃﻋﺪﻫﻢ ﻟﺮﺩ ﺧﺼﻮﻣﻪ ﺇﻥ ﻭﻗﻌﺖ‪ .‬ﻓﻠﻤﺎ ﻭﺻﻞ ﺃﻭﻟﺌﻚ ﺇﱃ‬
‫ﺑﺎﺏ ﺍﳌﺴﺠﺪ ﺭﻣﺎﻫﻢ ﻫﺆﻻﺀ ﺑﺎﻵﺟﺮ‪ .‬ﻓﻮﻗﻌﺖ ﺍﻟﻔﺘﻨﺔ ﻭﻗﺘﻞ ﻣﻦ ﺃﻭﻟﺌﻚ ﺭﺟﻞ ﻣﻦ ﺍﻟﻌﺎﻣﺔ ﻭﺟﺮﺡ ﺁﺧﺮﻭﻥ‬
‫ﻭﺃﺧﺬﺕ ﺛﻴﺎﺏ(ﺍﻩ‬
‫ﻫﻜﺬﺍ ﻳﺮﻭﻱ ﻫﺬﻩ ﺍﻟﻘﺼﺔ ﺍﺑﻦ ﺭﺟﺐ ﺃﻣﺎ ﺍﺑﻦ ﺍﻷﺛﲑ ﻓﻴﻘﻮﻝ ﰲ ﺍﻟﻜﺎﻣﻞ ﰲ ﺍﻟﺘﺎﺭﻳﺦ )ﺝ‪/٤‬ﺹ‪) :(٣١٠‬ﰲ‬
‫ﻫﺬﻩ ﺍﻟﺴﻨﺔ ﻭﺭﺩ ﺑﻐﺪﺍﺩ ﺃﺑﻮ ﻧﺼﺮ ﺍﺑﻦ ﺍﻷﺳﺘﺎﺫ ﺃﰊ ﺍﻟﻘﺎﺳﻢ ﺍﻟﻘﺸﲑﻱ ﺣﺎﺟﺎﹰ‪ ،‬ﻭﺟﻠﺲ ﰲ ﺍﳌﺪﺭﺳﺔ ﺍﻟﻨﻈﺎﻣﻴﺔ‬
‫ﻳﻌﻆ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﰲ ﺭﺑﺎﻁ ﺷﻴﺦ ﺍﻟﺸﻴﻮﺥ‪ ،‬ﻭﺟﺮﻯ ﻟﻪ ﻣﻊ ﺍﳊﻨﺎﺑﻠﺔ ﻓﱳ ﻷﻧﻪ ﺗﻜﻠﻢ ﻋﻠﻰ ﻣﺬﻫﺐ ﺍﻷﺷﻌﺮﻱ‬
‫ﻭﻧﺼﺮﻩ‪ ،‬ﻭﻛﺜﺮ ﺃﺗﺒﺎﻋﻪ ﻭﺍﳌﺘﻌﺼﺒﻮﻥ ﻟﻪ‪ ،‬ﻭﻗﺼﺪ ﺧﺼﻮﻣ‪‬ﻪ ﻣﻦ ﺍﳊﻨﺎﺑﻠﺔ ﻭﻣﻦ ﺗﺒﻌﻬﻢ ﺳﻮﻕ ﺍﳌﺪﺭﺳﺔ‬
‫ﺍﻟﻨﻈﺎﻣﻴﺔ ﻭﻗﺘﻠﻮﺍ ﲨﺎﻋﺔ‬

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 ‫ﻭﻛﺎﻥ ﻣﻦ ﺍﳌﺘﻌﺼﺒﲔ ﻟﻠﻘﺸﲑﻱ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﻭﺷﻴﺦ ﺍﻟﺸﻴﻮﺥ ﻭﻏﲑﳘﺎ ﻣﻦ ﺍﻷﻋﻴﺎﻥ‪ ،‬ﻭﺟﺮﺕ ﺑﲔ‬
‫ﺍﻟﻄﺎﺋﻔﺘﲔ ﺃﻣﻮﺭ ﻋﻈﻴﻤﺔ(ﺍﻩ‬

‫اﻟﺴﻨﺔ واﻟﺸﯿﻌﺔ‬
‫ﰲ ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ ﺝ‪/١٢‬ﺹ‪ ٦٢‬ﰲ ﺣﻮﺍﺩﺙ ﺳﻨﺔ ﺛﻼﺙ ﻭﺃﺭﺑﻌﲔ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ‪) :‬ﻭﰲ ﺻﻔﺮ ﻣﻨـﻬﺎ ﻭﻗـﻊ‬
‫ﺍﳊﺮﺏ ﺑﲔ ﺍﻟﺮﻭﺍﻓﺾ ﻭﺍﻟﺴﻨﺔ ﻓﻘﺘﻞ ﻣﻦ ﺍﻟﻔﺮﻳﻘﲔ ﺧﻠﻖ ﻛﺜﲑ‪ ،‬ﻭﺫﻟﻚ ﺃﻥ ﺍﻟﺮﻭﺍﻓﺾ ﻧﺼﺒﻮﺍ ﺃﺑﺮﺍﺟﺎ ﻭﻛﺘﺒﻮﺍ‬
‫ﻋﻴﻬﺎ ﺑﺎﻟﺬﻫﺐ ﳏﻤﺪ ﻭﻋﻠﻲ ﺧﲑ ﺍﻟﺒﺸﺮ ﻓﻤﻦ ﺭﺿﻲ ﻓﻘﺪ ﺷﻜﺮ ﻭﻣﻦ ﺃﰉ ﻓﻘﺪ ﻛﻔﺮ‪ ،‬ﻓﺄﻧﻜﺮﺕ ﺍﻟﺴﻨﺔ ﺇﻗﺮﺍﻥ‬
‫ﻋﻠﻲ ﻣﻊ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﰲ ﻫﺬﺍ ﻓﻨﺸﺒﺖ ﺍﳊﺮﺏ ﺑﻴﻨﻬﻢ‬
‫ﻭﺍﺳﺘﻤﺮ ﺍﻟﻘﺘﺎﻝ ﺑﻴﻨﻬﻢ ﺇﱃ ﺭﺑﻴﻊ ﺍﻷﻭﻝ ﻓﻘﺘﻞ ﺭﺟﻞ ﻫﺎﴰﻲ ﻓﺪﻓﻦ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻭﺭﺟﻊ ﺍﻟﺴﻨﺔ ﻣﻦ ﺩﻓﻨﻪ‬
‫ﻓﻨﻬﺒﻮﺍ ﻣﺸﻬﺪ ﻣﻮﺳﻰ ﺑﻦ ﺟﻌﻔﺮ ﻭﺃﺣﺮﻗﻮﺍ ﺿﺮﻳﺢ ﻣﻮﺳﻰ ﻭﳏﻤﺪ ﺍﳉﻮﺍﺩ ﻭﻗﺒﻮﺭ ﺑﲏ ﺑﻮﻳﺔ ﻭﻗﺒﻮﺭ ﻣـﻦ‬
‫ﻫﻨﺎﻙ ﻣﻦ ﺍﻟﻮﺯﺭﺍﺀ ﻭﺃﺣﺮﻕ ﻗﱪ ﺟﻌﻔﺮ ﺑﻦ ﺍﳌﻨﺼﻮﺭ ﻭﳏﻤﺪ ﺍﻷﻣﲔ ﻭﺃﻣﻪ ﺯﺑﻴﺪﺓ ﻭﻗﺒﻮﺭ ﻛـﺜﲑﺓ ﺟـﺪﺍ‪،‬‬
‫ﻭﺍﻧﺘﺸﺮﺕ ﺍﻟﻔﺘﻨﺔ ﻭﲡﺎﻭﺯﻭﺍ ﺍﳊﺪﻭﺩ ﻭﻗﺪ ﻗﺎﺑﻠﻬﻢ ﺃﻭﻟﺌﻚ ﺍﻟﺮﺍﻓﻀﺔ ﺃﻳﻀﺎ ﲟﻔﺎﺳﺪ ﻛﺜﲑﺓ ﻭﺑﻌﺜﺮﻭﺍ ﻗﺒـﻮﺭﺍ‬
‫ﻗﺪﳝﺔ ﻭﺍﺣﺮﻗﻮﺍ ﻣﻦ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﺼﺎﳊﲔ(ﺍﻩ‬
‫ﻭﰲ ﺷﺮﺡ ﺍﻟﻠﻤﻌﺔ ﺍﻟﺪﻣﺸﻘﻴﺔ ﻟﻠﻌﺎﻣﻠﻲ‪) :١٣٩/١‬ﻭﺍﳌﻨﺎﻓﻖ( ﻭﻫﻮ ﻫﻨﺎ ﺍﳌﺨﺎﻟﻒ ﻣﻄﻠﻘﺎ )ﻳﻘﺘﺼﺮ( ﰲ ﺍﻟﺼﻼﺓ‬
‫ﻋﻠﻴﻪ )ﻋﻠﻰ ﺃﺭﺑﻊ( ﺗﻜﺒﲑﺍﺕ )ﻭﻳﻠﻌﻨﻪ( ﻋﻘﻴﺐ ﺍﻟﺮﺍﺑﻌﺔ ﻭﰲ ﻭﺟﻮﺑﻪ ﻭﺟﻬﺎﻥ‪ ،‬ﻭﻇﺎﻫﺮﻩ ﻫﻨﺎ ﻭﰲ ﺍﻟﺒﻴﺎﻥ‬
‫ﺍﻟﻮﺟﻮﺏ!!!‪ ،‬ﻭﺭﺟﺢ ﰲ ﺍﻟﺬﻛﺮﻯ ﻭﺍﻟﺪﺭﻭﺱ ﻋﺪﻣﻪ(ﺍﻩ‬
‫ﻭﰲ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﻌﻤﻠﻴﺔ ﻟﻠﻤﺮﺟﻊ ﳏﻤﺪ ﺍﻟﺸﲑﺍﺯﻱ ﺹ‪ :١٦٩‬ﺃﻥ ﻣﻦ ﺷﺮﻁ ﺇﻣﺎﻡ ﺍﻟﺼﻼﺓ ﺃﻥ ﻳﻜﻮﻥ ﺇﻣﺎﻣﻴـﺎ‪،‬‬
‫ﻭﰲ ﺹ‪ :٢٠٤‬ﺃﻥ ﻣﻦ ﺷﺮﻁ ﻣﻦ ﺗﺼﺮﻑ ﺍﻟﺰﻛﺎﺓ ﺇﻟﻴﻪ ﺃﻥ ﻳﻜﻮﻥ ﺇﻣﺎﻣﻴﺎ‪.‬‬
‫ﻗﺎﺭﻥ ﻫﺬﺍ ﲟﺎ ﰲ ﺇﺟﻮﺑﺔ ﺍﻻﺳﺘﻔﺘﺎﺀﺍﺕ ﻟﻠﻤﺮﺟﻊ ﻋﻠﻲ ﺍﳋﺎﻣﻨﺌﻲ ‪ ١٧٠-١٦٩/١‬ﲢﺖ ﻋﻨﻮﺍﻥ‪) :‬ﺍﻻﻗﺘـﺪﺍﺀ‬
‫ﺑﺄﻫﻞ ﺍﻟﺴﻨﺔ( ﻭﻗﺪ ﺟﺎﺀ ﰲ ﺫﻟﻚ ﻋﺪﺓ ﺃﺟﻮﺑﺔ ﻟﻌﺪﺓ ﺃﺳﺌﻠﺔ ﳔﺘﺎﺭ ﻣﻨﻬﺎ‪:‬‬
‫ﺱ‪ :‬ﻫﻞ ﲡﻮﺯ ﺍﻟﺼﻼﺓ ﺧﻠﻒ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ؟‬
‫ﺝ‪ :‬ﲡﻮﺯ ﺍﻟﺼﻼﺓ ﲨﺎﻋﺔ ﺧﻠﻔﻬﻢ ﺇﺫﺍ ﻛﺎﻧﺖ ﻟﻠﺤﻔﺎﻅ ﻋﻠﻰ ﺍﻟﻮﺣﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ!!‬
‫ﺱ‪ :‬ﳏﻞ ﻋﻤﻠﻲ ﻳﻘﻊ ﰲ ﺇﺣﺪﻯ ﺍﳌﻨﺎﻃﻖ ﺍﻟﻜﺮﺩﻳﺔ ﻭﺃﻛﺜﺮﻳﺔ ﺃﺋﻤﺔ ﺍﳉﻤﻌﺔ ﻭﺍﳉﻤﺎﻋﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻓﻤﺎ ﻫـﻮ‬
‫ﺣﻜﻢ ﺍﻻﻗﺘﺪﺍﺀ ‪‬ﻢ؟ ﻭﻫﻞ ﲡﻮﺯ ﻏﻴﺒﺘﻬﻢ؟‬
‫ﺝ‪ :‬ﻻ ﺇﺷﻜﺎﻝ ﰲ ﺍﳌﺸﺎﺭﻛﺔ ﰲ ﺍﻟﺼﻼﺓ ﻣﻌﻬﻢ ﰲ ﲨﻌﺘﻬﻢ ﻭﲨﺎﻋﺘﻬﻢ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻐﻴﺒﺔ ﻓﻠﻴﺠﺘﻨﺐ ﻋﻨﻬﺎ!‬
‫ﺱ‪ :‬ﺃﺑﻨﺎﺀ ﺍﻟﺴﻨﺔ ﻳﺼﻠﻮﻥ ﺍﳌﻐﺮﺏ ﻗﺒﻞ ﺃﺫﺍﻥ ﺍﳌﻐﺮﺏ‪ ،‬ﻓﻔﻲ ﻣﻮﺳﻢ ﺍﳊﺞ ﺃﻭ ﻏﲑﻩ ﻫﻞ ﻳﺼﺢ ﻟﻨﺎ ﺍﻻﻗﺘﺪﺍﺀ ‪‬ـﻢ‬
‫ﻭﺍﻻﻛﺘﻔﺎﺀ ﺑﺘﻠﻚ ﺍﻟﺼﻼﺓ؟‬

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 ‫ﺝ‪ :‬ﻟﻴﺲ ﻣﻌﻠﻮﻣﺎ ﺃ‪‬ﻢ ﻳﺼﻠﻮﻥ ﻗﺒﻞ ﺍﻟﻮﻗﺖ‪ ،‬ﻭﻟﻜﻦ ﻟﻮ ﱂ ﳛﺮﺯ ﺍﳌﻜﻠﻒ ﺩﺧﻮﻝ ﺍﻟﻮﻗﺖ ﱂ ﻳﺼـﺢ ﻣﻨـﻪ‬
‫ﺍﻟﺪﺧﻮﻝ ﰲ ﺍﻟﺼﻼﺓ ﺇﻻ ﺇﺫﺍ ﺍﻗﺘﻀﺖ ﻣﺮﺍﻋﺎﺓ ﺍﻟﻮﺣﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺫﻟﻚ ﺃﻳﺾ‪،‬ﺍ ﻓﻼ ﻣﺎﻧﻊ ﺣﻴﻨﺌـﺬ ﻣـﻦ‬
‫ﺍﻟﺪﺧﻮﻝ ﰲ ﺍﻟﺼﻼﺓ ﻣﻌﻬﻢ ﻭﰲ ﺍﻻﻛﺘﻔﺎﺀ ﺑﺘﻠﻚ ﺍﻟﺼﻼﺓ(ﺍﻩ‬
‫ﻭﲟﺎ ﰲ ﺃﺟﻮﺑﺔ ﺍﳌﺴﺎﺋﻞ ﻟﻠﻤﺮﺟﻊ ﻋﻠﻲ ﺍﻟﺴﻴﺴﺘﺎﱐ ﺹ‪ ٢٧‬ﺣﻴﺚ ﺳﺌﻞ‪ :‬ﻫﻞ ﳚﻮﺯ ﺍﻻﺋﺘﻤﺎﻡ ﺑﺈﻣﺎﻡ ﲨﺎﻋﺔ ﻣﻦ‬
‫ﻏﲑ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﺳﻮﺍﺀ ﰲ ﺻﻼﺓ ﺍﳉﻤﻌﺔ ﺃﻡ ﺍﳉﻤﺎﻋﺔ‪ ،‬ﻭﰲ ﻏﲑ ﻣﻮﺳﻢ ﺍﳊﺞ‪ ،‬ﻭﻣﻦ ﺩﻭﻥ ﺗﻘﻴﺔ؟ ﻭﻣﺎﺫﺍ ﻓﻴﻤﺎ ﺇﺫﺍ‬
‫ﻗﺮﺃ ﻣﻊ ﻧﻔﺴﻪ ﻭﺗﺎﺑﻊ ﻓﻘﻂ‪ ،‬ﻓﺤﻴﻨﺌﺬ‪ ‬ﻫﻞ ﻳﻨﺎﻟﻪ ﺛﻮﺍﺏ ﺻﻼﺓ ﺍﳉﻤﺎﻋﺔ؟‬
‫ﻓﺄﺟﺎﺏ ﲟﺎ ﻧﺼﻪ‪" :‬ﺗﺴﺘﺤﺐ ﺍﻟﺼﻼﺓ ﺧﻠﻒ ﻏﲑ ﺍﻹﻣﺎﻣﻲ ﻣﺮﺍﻋﺎﺓ ﳌﺼﻠﺤﺔ ﺍﻟﺘﺂﻟﻒ ﺑﲔ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻣﺎ ﱂ‬
‫ﺗﻌﺎﺭﺽ ﲟﺼﻠﺤﺔ ﺃﺧﺮﻯ‪ ،‬ﻭﳚﺐ ﻋﻠﻰ ﺍﳌﺄﻣﻮﻡ ﺃﻥ ﻳﺄﰐ ﺑﺎﻟﻘﺮﺍﺀﺓ ﻟﻨﻔﺴﻪ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻻﺋﺘﻤﺎﻡ ﰲ ﺻﻼﺓ ﺍﳉﻤﻌﺔ‬
‫ﻟﺰﻣﻪ ﺍﻹﺗﻴﺎﻥ ﺑﺼﻼﺓ ﺍﻟﻈﻬﺮ ﺑﻌﺪ ﺫﻟﻚ!!‪ ،‬ﻭﺍﷲ ﺍﻟﻌﺎﱂ"(ﺍﻩ‪ ،‬ﻭﲜﻮﺍﺯ ﺍﻟﺼﻼﺓ ﺧﻠﻒ ﺍﻹﻣﺎﻡ ﺃﻓﱴ ﺃﻳﻀﺎ ﺍﳌﺮﺟﻊ‬
‫ﳏﻤﺪ ﺣﺴﲔ ﻓﻀﻞ ﺍﷲ ﻛﻤﺎ ﰲ ﻣﻮﻗﻌﻪ ﻋﻠﻰ ﺍﻹﻧﺘﺮﻧﺖ‬

‫ﺍﻟﺰﻳﺪﻳﺔ ﻭﺍﻹﻣﺎﻣﻴﺔ‬
‫ﻗﺎﻝ ﺍﳍﺎﺩﻱ ﰲ ﻛﺘﺎﺑﻪ ﺍﻷﺣﻜﺎﻡ ‪) :٤٤٥/١‬ﻭﻗﻮﻝ ﻫﺬﺍ ﺍﳊﺰﺏ ﺍﻟﻀﺎﻝ ]ﻳﻌﲏ ﺍﻹﻣﺎﻣﻴﺔ[ ﳑﺎ ﻻ ﻳﻠﺘﻔﺖ ﺇﻟﻴﻪ‬
‫ﻣﻦ ﺍﳌﻘﺎﻝ ﳌﺎ ﻫﻢ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﻜﻔﺮ ﻭﺍﻹﻳﻐﺎﻝ ﻭﺍﻟﻘﻮﻝ ﺑﺎﻟﻜﺬﺏ ﻭﺍﻟﻔﺴﻮﻕ ﻭﺍﶈﺎﻝ‪ ،‬ﻓﻬﻢ ﻋﻠﻰ ﺍﷲ ﻭﺭﺳﻮﻟﻪ‬
‫ﰲ ﻛﻞ ﺃﻣﺮ ﻛﺎﺫﺑﻮﻥ ﻭﳍﻤﺎ ﰲ ﺃﻓﻌﺎﳍﻢ ﳐﺎﻟﻔﻮﻥ ﻭﻗﺪ ﺟﺎﻫﺮﻭﳘﺎ ﺑﺎﻟﻌﺼﻴﺎﻥ ﻭﲤﺮﺩﻭﺍ ﻋﻠﻴﻬﻤﺎ ﺑﺎﻟﺒﻐﻲ ﻭﺍﻟﻄﻐﻴﺎﻥ‬
‫ﻭﺃﻇﻬﺮﻭﺍ ﺍﳌﻨﻜﺮ ﻭﺍﻟﻔﺠﻮﺭ ﻭﺃﺑﺎﺣﻮﺍ ﻋﻼﻧﻴﺔ ﺍﻟﻔﻮﺍﺣﺶ ﻭﺍﻟﺸﺮﻭﺭ‬
‫ﻭﻧﺎﺻﺒﻮﺍ ﺍﻵﻣﺮﻳﻦ ﺑﺎﳊﺴﻨﺎﺕ ﺍﳌﻨﻜﺮﻳﻦ ﻟﻠﻤﻨﻜﺮ ﻭﺍﻟﺸﺮﻭﺭﺍﺕ ﺍﻷﺋﻤﺔ ﺍﳍﺎﺩﻳﻦ ﻣﻦ ﺃﻫﻞ ﺑﲔ ﺍﻟﺮﺳﻮﻝ ﺍﳌﻄﻬﺮﻳﻦ‬
‫ﻭﻫﺘﻜﻮﺍ –ﻳﺎﳍﻢ ﺍﻟﻮﻳﻞ‪ -‬ﺍﳊﺮﻣﺎﺕ ﻭﺃﻣﺎﻃﻮﺍ ﺍﻟﺼﺎﳊﺎﺕ ﻭﺣﺮﺿﻮﺍ ﻋﻠﻰ ﺇﻣﺎﺗﺔ ﺍﳊﻖ ﻭﺇﻇﻬﺎﺭ ﺍﻟﺒﻐﻲ ﻭﺍﻟﻔﺴﻖ‬
‫ﻭﺿﺎﺩﻭﺍ ﺍﻟﻜﺘﺎﺏ ﻭﺟﺎﻧﺒﻮﺍ ﺍﻟﺼﻮﺍﺏ ﻭﺃﺑﺎﺣﻮﺍ ﺍﻟﻔﺮﻭﺝ ﻭﻭﻟﺪﻭﺍ ﺍﻟﻜﺬﺏ ﻭﺍﳍﺮﻭﺝ‪ ...‬ﻋﻦ ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬
‫ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‪ :‬ﻳﺎ ﻋﻠﻲ ﻳﻜﻮﻥ ﰲ ﺁﺧﺮ ﺍﻟﺰﻣﺎﻥ ﻗﻮﻡ ﱂ ﻧﺒﺰ ﻳﻌﺮﻓﻮﻥ ﺑﻪ ﻳﻘﺎﻝ ﳍﻢ‬
‫ﺍﻟﺮﺍﻓﻀﺔ ﻓﺈﻥ ﺃﺩﺭﻛﺘﻬﻢ ﻓﺎﻗﺘﻠﻬﻢ ﻗﺘﻠﻬﻢ ﺍﷲ ﻓﺈ‪‬ﻢ ﻣﺸﺮﻛﻮﻥ!!!(ﺍﻩ‬
‫ﻭﰲ ﺍﻟﺘﻬﺬﻳﺐ ﻟﻠﻄﻮﺳﻲ ‪ ٥٣/٤‬ﻭﺭﺟﺎﻝ ﺍﻟﻜﺸﻲ ‪ ) :١٩٨‬ﻋﻦ ﻋﻤﺮ ﺑﻦ ﻳﺰﻳﺪ ﻗﺎﻝ‪ :‬ﺳﺄﻟﺖ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻋﻦ ﺍﻟﺼﺪﻗﺔ ﻋﻠﻰ ﺍﻟﻨﺼﺎﺏ ﻭﻋﻠﻰ ﺍﻟﺰﻳﺪﻳﺔ ﻓﻘﺎﻝ‪ :‬ﻻ ﺗﺘﺼﺪﻕ ﻋﻠﻴﻬﻢ ﺑﺸﻲﺀ ﻭﻻ ﺗﺴﻘﻬﻢ ﻣﻦ‬
‫ﺍﳌﺎﺀ ﺇﻥ ﺍﺳﺘﻄﻌﺖ ﻭﻗﺎﻝ‪ :‬ﺍﻟﺰﻳﺪﻳﺔ ﻫﻢ ﺍﻟﻨﺼﺎﺏ(ﺍﻩ‬

‫اﻟﻤﺒﺤﺚ اﻟﺨﺎﻣﺲ ‪ :‬ھﻮ ﺳﻤﺎﻛﻢ اﻟﻤﺴﻠﻤﯿﻦ‬

‫اﻟﻔﺮع اﻷول‪ :‬ﻋﺪم اﻟﺘﻔﺮﯾﻖ ﻓﻲ اﻟﺤﻘﻮق اﻹﺳﻼﻣﯿﺔ ﺑﺤﺴﺐ اﻟﻤﺬاھﺐ‬
‫ﺗﺄﻣﻞ ﻣﻌﻲ ﺍﻵﻳﺎﺕ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬

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 ‫ﺇﳕﺎ ﺍﳌﺆﻣﻨﻮﻥ ﺇﺧﻮﺓ ﻓﺄﺻﻠﺤﻮﺍ ﺑﲔ ﺃﺧﻮﻳﻜﻢ‬ ‫‪-‬‬
‫ﻭﻣﻦ ﻳﻘﺘﻞ ﻣﺆﻣﻨﺎ ﻣﺘﻌﻤﺪﺍ ﻓﺠﺰﺍﺅﻩ ﺟﻬﻨﻢ‬ ‫‪-‬‬
‫ﻭﺍﳌﺆﻣﻨﻮﻥ ﻭﺍﳌﺆﻣﻨﺎﺕ ﺑﻌﻀﻬﻢ ﺃﻭﻟﻴﺎﺀ ﺑﻌﺾ‬ ‫‪-‬‬
‫ﻭﺍﺧﻔﺾ ﺟﻨﺎﺣﻚ ﻟﻠﻤﺆﻣﻨﲔ‬ ‫‪-‬‬
‫ﺇﳕﺎ ﻭﻟﻴﻜﻢ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻭﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ‬ ‫‪-‬‬
‫ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺍﺟﺘﻨﺒﻮﺍ ﻛﺜﲑﺍ ﻣﻦ ﺍﻟﻈﻦ‪ ...‬ﻭﻻ ﲡﺴﺴﻮﺍ ﻭﻻ ﻳﻐﺘﺐ ﺑﻌﻀﻜﻢ ﺑﻌﻀﺎ‬ ‫‪-‬‬
‫ﻭﺍﻟﺬﻳﻦ ﻳﺆﺫﻭﻥ ﺍﳌﺆﻣﻨﲔ ﻭﺍﳌﺆﻣﻨﺎﺕ ﺑﻐﲑ ﻣﺎ ﺍﻛﺘﺴﺒﻮﺍ ﻓﻘﺪ ﺍﺣﺘﻤﻠﻮﺍ ‪‬ﺘﺎﻧﺎ ﻭﺇﲦﺎ ﻣﺒﻴﻨﺎ‬ ‫‪-‬‬
‫ﻭﻻ ﲡﻌﻞ ﰲ ﻗﻠﻮﺑﻨﺎ ﻏﻼ ﻟﻠﺬﻳﻦ ﺁﻣﻨﻮﺍ‬ ‫‪-‬‬
‫ﻭﺃﻣﺜﺎﳍﺎ ﻣﻦ ﺍﻵﻳﺎﺕ‬ ‫‪-‬‬
‫ﰒ ﺗﺄﻣﻞ ﻣﻌﻲ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
‫‪ -‬ﺍﳌﺴﻠﻢ ﻣﻦ ﺳﻠﻢ ﺍﳌﺴﻠﻤﻮﻥ ﻣﻦ ﻟﺴﺎﻧﻪ ﻭﻳﺪﻩ )ﻣﺘﻔﻖ ﻋﻠﻴﻪ(‬
‫‪ -‬ﺍﳌﺴﻠﻢ ﺃﺧﻮ ﺍﳌﺴﻠﻢ ﻻ ﻳﻈﻠﻤﻪ ﻭﻻ ﳜﺬﻟﻪ ﻭﻻ ﳛﻘﺮﻩ )ﺭﻭﺍﻩ ﻣﺴﻠﻢ(‬
‫‪ -‬ﻛﻞ ﺍﳌﺴﻠﻢ ﻋﻠﻰ ﺍﳌﺴﻠﻢ ﺣﺮﺍﻡ ﺩﻣﻪ ﻭﻣﺎﻟﻪ ﻭﻋﺮﺿﻪ )ﺭﻭﺍﻩ ﻣﺴﻠﻢ(‬
‫‪ -‬ﻣﺜﻞ ﺍﳌﺆﻣﻨﲔ ﰲ ﺗﻮﺍﺩﻫﻢ ﻭﺗﻌﺎﻃﻔﻬﻢ ﻭﺗﺮﺍﲪﻬﻢ ﻛﻤﺜﻞ ﺍﳉﺴﺪ ﺍﻟﻮﺍﺣﺪ )ﻣﺘﻔﻖ ﻋﻠﻴﻪ(‬
‫‪ -‬ﺍﳌﺆﻣﻦ ﻟﻠﻤﺆﻣﻦ ﻛﺎﻟﺒﻨﻴﺎﻥ ﻳﺸﺪ ﺑﻌﻀﻪ ﺑﻌﻀﺎ )ﻣﺘﻔﻖ ﻋﻠﻴﻪ(‬
‫‪ -‬ﺣﻖ ﺍﳌﺴﻠﻢ ﻋﻠﻰ ﺍﳌﺴﻠﻢ ﲬﺲ‪) ...‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ(‬
‫‪ -‬ﻭﺃﻣﺜﺎﳍﺎ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ‬
‫ﻫﻞ ﺭﺃﻳﺖ ﰲ ﺗﻠﻚ ﺍﻵﻳﺎﺕ ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺘﻔﺮﻳﻖ ﰲ ﺗﻠﻚ ﺍﳊﻘﻮﻕ ﺑﲔ ﻣﺴﻠﻢ ﻭﻣﺴﻠﻢ ﲝﺴـﺐ ﺍﻻﻧﺘﻤـﺎﺀ‬
‫ﺍﳌﺬﻫﱯ )ﻋﻘﺪﻱ ﺃﻭ ﻓﻘﻬﻲ ﺃﻭ ﺣﺮﻛﻲ(؟! ﻛﻼ ﻭﺍﷲ‪ ،‬ﺑﻞ ﻣﻨﺎﻁ ﺍﳊﻘﻮﻕ ﻫﻮ ﺍﻟﺘﺤﻘﻖ ﺑﺎﻹﺳﻼﻡ ﻓﻤﻦ ﲢﻘـﻖ‬
‫ﺑﺎﻹﺳﻼﻡ ﻓﻠﻪ ﺗﻠﻚ ﺍﳊﻘﻮﻕ ﻣﻬﻤﺎ ﻛﺎﻥ ﻣﺬﻫﺒﻪ‪ ،‬ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ‪) :‬ﻣﻦ ﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ‬
‫ﺍﷲ ﻭﺍﺳﺘﻘﺒﻞ ﻗﺒﻠﺘﻨﺎ ﻭﺻﻠﻰ ﺻﻼﺗﻨﺎ ﻭﺃﻛﻞ ﺫﺑﻴﺤﺘﻨﺎ ﻓﻬﻮ ﺍﳌﺴﻠﻢ ﻟﻪ ﻣﺎ ﻟﻠﻤﺴﻠﻢ ﻭﻋﻠﻴﻪ ﻣﺎ ﻋﻠﻰ ﺍﳌﺴـﻠﻢ(ﺍﻩ‬
‫ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ‬
‫ﻟﻜﻦ ﺍﻟﻮﺍﻗﻊ ﺑﻌﻴﺪ ﻛﻞ ﺍﻟﺒﻌﺪ ﻋﻦ ﺫﻟﻚ ﻓﺘﺠﺪ ﺗﻠﻚ ﺍﳊﻘﻮﻕ ﺍﻵﻥ ‪-‬ﻭﻣﻦ ﺯﻣﻦ‪ -‬ﻗﺎﺋﻤﺔ ﻋﻠﻰ ﺃﺳﺎﺱ ﺍﻻﻧﺘﻤﺎﺀ‬
‫ﺍﳌﺬﻫﱯ ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻛﻤﺎ ﰲ ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ‪) :٤١٨/٣‬ﺇﳕﺎ ﻭﻟﻴﻜﻢ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻭﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ( ﻓﻘـﺪ‬
‫ﺃﺧﱪ ﺳﺒﺤﺎﻧﻪ ﺃﻥ ﻭﱄ ﺍﳌﺆﻣﻦ ﻫﻮ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻭﻋﺒﺎﺩﺓ ﺍﳌﺆﻣﻨﲔ ﻭﻫﺬﺍ ﻋﺎﻡ ﰲ ﻛﻞ ﻣﺆﻣﻦ ﻣﻮﺻﻮﻑ ‪‬ﺬﻩ‬
‫ﺍﻟﺼﻔﺔ ﺳﻮﺍﺀ ﻛﺎﻥ ﻣﻦ ﺃﻫﻞ ﻧﺴﺒﻪ ﺃﻭ ﺑﻠﺪﻩ ﺃﻭ ﻣﺬﻫﺒﻪ ﺃﻭ ﻃﺮﻳﻘﺘﻪ ﺃﻭ ﱂ ﻳﻜﻦ‪ ،‬ﻭﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪) :‬ﻭﺍﳌﺆﻣﻨﻮﻥ‬
‫ﻭﺍﳌﺆﻣﻨﺎﺕ ﺑﻌﻀﻬﻢ ﺃﻭﻟﻴﺎﺀ ﺑﻌﺾ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺍﳌﻘﺒﻠﻲ ﰲ ﺍﻟﻌﻠﻢ ﺍﻟﺸﺎﻣﺦ ﺹ‪ ٥٢٠‬ﻋﻦ ﺍﻟﻔﺮﻕ ﺍﻹﺳﻼﻣﻴﺔ‪) :‬ﰲ ﻛﻞﹴ ﺧﲑ ﻗﺪ ﴰﻠﻬﻢ ﻭﻫـﻮ ﻛﻠﻤـﺔ‬
‫ﺍﻹﺳﻼﻡ ﻓﺎﻋﺮﻓﻬﺎ ﳍﻢ ﻭﺍﺭﻉ ﺣﻘﻬﺎ ‪-‬ﻭﻣﺎ ﺃﺻﻌﺐ ﺫﻟﻚ– ﻭﻻ ﺗﻈﻠﻤﻬﻢ ﻣﻦ ﺻﻔﺎﺕ ﺍﳋﲑ ‪-‬ﺍﻟﱵ ﻋﻠﻤﺖ‬

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 ‫ﳍﻢ‪ -‬ﺷﻴﺌﺎ ﻭﻻ ﲢﺒﻄﻬﺎ ﲜﻨﺐ ﺷﺮﻭﺭﻫﻢ ﻓﻠﻴﺲ ﺫﻟﻚ ﺇﻟﻴﻚ‪ ،‬ﻭﺍﺑﺮﺃ ﺇﱃ ﺭﺑﻚ ﻣﻦ ﺷﺮﻭﺭﻫﻢ ﻭﻻ ﺗﺴﻮﻳﻦ ﺑﲔ‬
‫ﺍﻟﺜﺮﻯ ﻭﺍﻟﺜﺮﻳﺎ ﻣﻨﻬﻢ‪ ...‬ﻭﺇﻥ ﺯﻋﻤﺖ ﺇﻥ ﺃﺣﺪ ﻫﺬﻩ ﺍﻟﻔﺮﻕ ﱂ ﳝ‪‬ﻞ ﻋﻦ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﻗﻴﺪ ﺷﱪ ﻓﻘـﺪ‬
‫ﺟﻬﻠﺖ‪ ،‬ﻭﺇﻥ ﻗﻠﺖ‪ :‬ﺑﻌﻀﻬﻢ ﻣﻘﺎﺭﺏ ﻭﺑﻌﻀﻬﻢ ﺃﺑﻌﺪ ﻓﻘﺪ ﺻﺪﻗﺖ‪ ،‬ﻭﻟﻜﻦ ﻻ ﺗﺪﺭﻱ ﻣﻘـﺪﺭ ﺍﻟﻘـﺮﺏ‬
‫ﻭﺍﻟﺒﻌﺪ ﻋﻨﺪ ﺭﺑﻚ(ﺍﻩ‬
‫ﻟﻘﺪ ﲰﺎﻧﺎ ﺍﷲ ﺍﳌﺴﻠﻤﲔ ﻋﻠﻰ ﻟﺴﺎﻥ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ )ﻫﻮ ﲰﺎﻛﻢ ﺍﳌﺴﻠﻤﲔ( ﻓﻼ ﳚﻮﺯ ﺃﺑﺪﺍ ﺃﻥ ﺗﻄﻐﻰ‬
‫ﺍﻟﺘﺴﻤﻴﺎﺕ ﺍﳉﺰﺋﻴﺔ ﻋﻠﻰ ﺍﻷﺻﻞ ﻭﻻ ﺍﻻﻧﺘﻤﺎﺀﺍﺕ ﺍﳌﺬﻫﺒﻴﺔ ﻋﻠﻰ ﺍﻻﻧﺘﻤﺎﺀ ﺍﻷﻡ‪ ،‬ﻭﻻ ﻳﻌﲏ ﻛﻼﻣﻨﺎ ﻫﺬﺍ ﺍﳌﻨﻊ‪ ‬ﻣﻦ‬
‫ﺍﻟﺘﺴﻤﻴﺎﺕ ﻭﺍﻻﻧﺘﻤﺎﺀﺍﺕ ﺍﳉﺰﺋﻴﺔ ﻣﺎﺩﺍﻣﺖ ﻻ ﺗﻀﺮ ﺑﺎﻷﺻﻞ‬
‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺸﻌﺮﺍﻭﻱ ﰲ ﺑﻌﺾ ﺃﺷﺮﻃﺘﻪ ﻣﺎ ﻣﻌﻨﺎﻩ‪) :‬ﻣﺜﻞ ﺍﻹﺳﻼﻡ ﻭﺍﻻﻧﺘﻤﺎﺀﺍﺕ ﺍﳌﺬﻫﺒﻴﺔ ﺍﻟـﱵ ﻓﻴـﻪ‬
‫ﻛﻤﺜﻞ ﺍﳌﺎﺀ ﻭﺍﻟﻌﺼﺎﺋﺮ‪ ،‬ﻓﺎﻹﺳﻼﻡ ﻫﻮ ﺍﳌﺎﺀ ﻭﺃﻧﻮﺍﻉ ﺍﻟﻌﺼﺎﺋﺮ ﻫﻲ ﺗﻠﻚ ﺍﻻﻧﺘﻤﺎﺀﺍﺕ ﺍﳌﺬﻫﺒﻴﺔ‪ ،‬ﻓﻼ ﳝﻜـﻦ‬
‫ﳌﻦ ﻛﺎﻥ ﻋﻨﺪﻩ ﻋﺼﲑ ﺍﻟﻠﻴﻤﻮﻥ ﺃﻭ ﺍﻟﱪﺗﻘﺎﻝ ﺃﻭ ﺍﻟﺸﺮﺑﺎﺕ‪...‬ﺇﱁ ﺃﻥ ﻳﻘﻮﻝ ﻟﻠﻨﺎﺱ‪ :‬ﻣﺎ ﻋﻨﺪﻱ ﻫﻮ ﺍﳌﺎﺀ‪ ،‬ﻧﻌﻢ ﻣﺎ‬
‫ﻋﻨﺪﻩ ﻟﺬﻳﺬ ‪-‬ﻭﺍﻟﻨﺎﺱ ﺃﺫﻭﺍﻕ‪ -‬ﻭﻣﺎ ﻋﻨﺪﻩ ﻣﺄﺧﻮﺫ ﻣﻦ ﺍﳌﺎﺀ ﻟﻜﻨﻪ ﻟﻴﺲ ﺍﳌﺎﺀ ﻗﻄﻌﺎ‪ ،‬ﻭﺇﺫﺍ ﺍﺩ‪‬ﻋﻰ ﺃﻧﻪ ﺍﳌﺎﺀ ﻓﻬﺬﺍ‬
‫ﺟﻬﻞ ﺃﻭ ﲡﺎﻫﻞ(ﺍﻩ‬
‫ﻟﻜﻦ ﻗﺪ ﳜﻄﺊ ﺑﻌﺾ ﺻﺎﻧﻌﻲ ﺍﻟﻌﺼﲑ ﻓﻴﺨﻠﻂ ﻣﻊ ﺍﻟﻌﺼﲑ ﺑﻌﺾ ﺍﻟﻨﻜﻬﺎﺕ ﺍﻟﱵ ﳛﺒﻬﺎ ﻫﻮ ﻟﻜﻦ ﻏـﲑﻩ ﻻ‬
‫ﳛﺒﻬﺎ‪ ،‬ﻭﻗﺪ ﳜﻠﻂ ﻣﻊ ﺍﻟﻌﺼﲑ ﺷﻴﺌﺎ ﻣﻦ ﺍﻷﺧﻼﻁ ﺍﻟﺴﻴﺌﺔ ﺇﻣﺎ ﻋﻤﺪﺍ ﺃﻭ ﻇﻨﺎ ﻣﻨﻪ ﺃ‪‬ﺎ ﺣﺴﻨﺔ‪ ،‬ﻭﻗـﺪ ﳜﻠـﻂ‬
‫ﺃﺣﻴﺎﻧﺎ ﻣﻊ ﺍﻟﻌﺼﲑ ﺷﻴﺌﺎ ﻣﻦ ﺍﻟﺴﻢ !! ﻋﻤﺪﺍ ﺃﻭ ﻏﻔﻠﺔ‬
‫ﻣﻌﺎﺷﺮ ﺍﳌﺴﻠﻤﲔ‪ :‬ﻟﻨﺨﺘﻠﻒ ﻭﻟﻜﻦ ﻟﻨﺒﻘﻰ ﺇﺧﻮﺓ‪ ..‬ﻟﻨﺨﺘﻠﻒ ﻭﻟﻜﻦ ﻟﻨﺘﺄﺩﺏ ﺑﺄﺩﺏ ﺍﳋـﻼﻑ‪ ..‬ﻟﻨﺨﺘﻠـﻒ‬
‫ﻭﻟﻜﻦ ﻻ ﻧﻔﺘﺮﻕ‪ ..‬ﻟﻨﺨﺘﻠﻒ ﻭﻟﻜﻦ ﻟﻨﺘﻌﺎﻳﺶ‪ ..‬ﺃﻻ ﻳﺴﺘﻘﻴﻢ ﺃﻥ ﻧﻜﻮﻥ ﺇﺧﻮﺍﻧﺎ ﻭﺇﻥ ﱂ ﻧﺘﻔﻖ ﰲ ﻣﺴـﺄﻟﺔ ﺃﻭ‬
‫ﻣﺴﺎﺋﻞ‪ ..‬ﻗﺎﻝ ﻳﻮﻧﺲ ﺍﻟﺼﺪﰲ‪ :‬ﻣﺎ ﺭﺃﻳﺖ ﺃﻋﻘﻞ ﻣﻦ ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﻧﺎﻇﺮﺗﻪ ﻳﻮﻣﺎ ﰲ ﻣﺴﺄﻟﺔ ﰒ ﺍﻓﺘﺮﻗﻨﺎ‪ ،‬ﻭﻟﻘـﻴﲏ‬
‫ﻓﺄﺧﺬ ﺑﻴﺪﻱ ﰒ ﻗﺎﻝ‪ :‬ﻳﺎ ﺃﺑﺎ ﻣﻮﺳﻰ ﺃﻻ ﻳﺴﺘﻘﻴﻢ ﺃﻥ ﻧﻜﻮﻥ ﺇﺧﻮﺍﻧﺎ ﻭﺇﻥ ﱂ ﻧﺘﻔﻖ ﰲ ﻣﺴﺄﻟﺔ(ﺍﻩ ﺳﲑ ﺃﻋـﻼﻡ‬
‫ﺍﻟﻨﺒﻼﺀ ‪ ،١٧/١٠‬ﻗﺎﻝ ﺍﻟﺬﻫﱯ‪) :‬ﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﻛﻤﺎﻝ ﻋﻘﻞ ﻫﺬﺍ ﺍﻹﻣﺎﻡ ﻭﻓﻘﻪ ﻧﻔﺴﻪ‪ ،‬ﻓﻤﺎ ﺯﺍﻝ ﺍﻟﻨﻈﺮﺍﺀ‬
‫ﳜﺘﻠﻔﻮﻥ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻮﺯﻳﺮ ﰲ ﺇﻳﺜﺎﺭ ﺍﳊﻖ ﺹ‪) :٤٠٠‬ﻭﻻ ﺷﻚ ﺃﻥ ﰲ ﺍﻟﺘﻔﺮﻕ ﺿﻌﻒ ﺍﻹﺳﻼﻡ ﻭﺗﻘﻠﻴﻞ ﺃﻫﻠﻪ ﻭﺗﻮﻫﲔ‬
‫ﺃﻣﺮﻩ‪ ...‬ﻭﺍﻻﺧﺘﻼﻑ ﺍﳌﻨﻬﻲ ﻋﻨﻪ ﻫﻮ ﺍﻟﺘﻌﺎﺩﻱ ﻻ ﺍﻻﺧﺘﻼﻑ ﰲ ﳎﺮﺩ ﺍﻷﻓﻌﺎﻝ ﻭﺍﻷﻗـﻮﺍﻝ ﻣـﻊ ﻋـﺪﻡ‬
‫ﺍﻟﺘﻌﺎﺩﻱ‪ ،‬ﻭﺑﻌﺾ ﺫﻟﻚ ﻗﺪ ﻭﻗﻊ ﺑﲔ ﺍﳌﻸ ﺍﻷﻋﻠﻰ ﻭﺑﲔ ﺭﺳﻞ ﺍﷲ ﺍﻟﻜﺮﺍﻡ ﻋﻠﻴﻬﻢ ﺃﻓﻀﻞ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﰲ ﺇﻳﺜﺎﺭ ﺍﳊﻖ ﻋﻠﻰ ﺍﳋﻠﻖ ﺃﻳﻀﺎ ﺹ‪) :٣٧٥‬ﺇﻥ ﻳﺴﲑ ﺍﻻﺧﺘﻼﻑ ﻻ ﻳﻮﺟﺐ ﺍﻟﺘﻌﺎﺩﻱ ﺑﲔ ﺍﳌﺆﻣﻨﲔ‬
‫ﻭﻫﻮ ﻣﺎ ﻭﻗﻊ ﰲ ﻏﲑ ﺍﳌﻌﻠﻮﻣﺎﺕ ﺍﻟﻘﻄﻌﻴﺔ ﻣﻦ ﺍﻟﺪﻳﻦ‪ ،‬ﺍﻟﱵ ﺩﻝ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺗﻜﻔﲑ ﻣﻦ ﺧﺎﻟﻒ ﻓﻴﻬﺎ‪،‬‬
‫ﻭﺍﻷﺻﻞ ﰲ ﺍﻷﻣﻮﺭ ﺍﳌﺨﺘﻠﻒ ﻓﻴﻬﺎ ﻫﻮ ﻋﺪﻡ ﺍﻟﻌﻠﻢ ﺍﻟﻀﺮﻭﺭﻱ ﺍﻟﺬﻱ ﻳﻜﻔﺮ ﺍﳌﺨﺎﻟﻒ ﻓﻴﻪ ﺣﱴ ﻳﺪﻝ‬
‫ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺫﻟﻚ‪...‬‬

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 ‫ﻓﻬﺬﺍ ﺍﳋﻼﻑ ﺍﻟﺬﻱ ‪‬ﻰ ﻋﻨﻪ ﻭﺣﺬﺭ ﻣﻨﻪ ﺍﳍﻼﻙ ﻫﻮ ﺍﻟﺘﻌﺎﺩﻱ ﻓﺄﻣﺎ ﺍﻻﺧﺘﻼﻑ ﺑﻐﲑ ﺗﻌﺎﺩ ﻓﻘﺪ ﺃﻗﺮﻫﻢ‬
‫ﻋﻠﻴﻪ‪ ،‬ﺃﻻ ﺗﺮﺍﻩ ﻗﺎﻝ ﻻﺑﻦ ﻣﺴﻌﻮﺩ ﻛﻼﻛﻤﺎ ﳏﺴﻦ ﺣﲔ ﺃﺧﱪﻩ ﺑﺎﺧﺘﻼﻓﻬﻤﺎ ﰲ ﺍﻟﻘﺮﺍﺀﺓ ﰒ ﺣﺬﺭﻫﻢ ﻣﻦ‬
‫ﺍﻻﺧﺘﻼﻑ ﺑﻌﺪ ﺍﳊﻜﻢ ﺑﺈﺣﺴﺎ‪‬ﻤﺎ ﰲ ﺫﻟﻚ ﺍﻻﺧﺘﻼﻑ‪ ،‬ﻓﺎﻻﺧﺘﻼﻑ ﺍﶈﺬﺭ ﻣﻨﻪ ﻏﲑ ﺍﻻﺧﺘﻼﻑ ﺍﶈﺴﻦ ﺑﻪ‬
‫ﻣﻨﻬﻤﺎ ﻓﺎﶈﺬﺭ ﻣﻨﻪ ﺍﻟﺘﺒﺎﻏﺾ ﻭﺍﻟﺘﻌﺎﺩﻱ ﻭﺍﻟﺘﻜﺎﺫﺏ ﺍﳌﺆﺩﻱ ﺇﱃ ﻓﺴﺎﺩ ﺫﺍﺕ ﺍﻟﺒﲔ ﻭﺿﻌﻒ ﺍﻹﺳﻼﻡ‬
‫ﻭﻇﻬﻮﺭ ﺃﻋﺪﺍﺋﻪ ﻋﻠﻰ ﺃﻫﻠﻪ ﻭﺍﶈﺴﻦ ﻫﻮ ﻋﻤﻞ ﻛﻞ ﺃﺣﺪ ﲟﺎ ﻋﻠﻢ ﻣﻊ ﻋﺪﻡ ﺍﳌﻌﺎﺩﺍﺓ ﳌﺨﺎﻟﻔﺔ ﻭﺍﻟﻄﻌﻦ ﻋﻠﻴﻪ‬
‫ﻭﻋﻠﻰ ﺫﻟﻚ ﺩﺭﺝ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ ﻣﻦ ﺃﻫﻞ ﺍﻟﺒﻴﺖ ﻭﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﲔ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻛﻤﺎ ﰲ ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ‪) :١٧٢/٢٤‬ﻛﺎﻥ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﲔ ﻭﻣﻦ ﺑﻌﺪﻫﻢ‬
‫ﻳﺘﻨﺎﻇﺮﻭﻥ ﰲ ﺍﳌﺴﺄﻟﺔ ﻣﻨﺎﻇﺮﺓ ﻣﺸﺎﻭﺭﺓ ﻭﻣﻨﺎﺻﺤﺔ ﻭﺭﲟﺎ ﺍﺧﺘﻠﻒ ﻗﻮﳍﻢ ﰲ ﺍﳌﺴﺄﻟﺔ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻟﻌﻤﻠﻴﺔ ﻣـﻊ‬
‫ﺑﻘﺎﺀ ﺍﻷﻟﻔﺔ ﻭﺍﻟﻌﺼﻤﺔ ﻭﺃﺧﻮﺓ ﺍﻟﺪﻳﻦ‪ ...‬ﻭﻟﻮ ﻛﺎﻥ ﻛﻞ ﻣﺎ ﺍﺧﺘﻠﻒ ﻣﺴﻠﻤﺎﻥ ﰲ ﺷﻲﺀ ‪‬ﺎﺟﺮﺍ ﱂ ﻳﺒﻖ ﺑﲔ‬
‫ﺍﳌﺴﻠﻤﲔ ﻋﺼﻤﺔ ﻭﻻ ﺃﺧﻮﺓ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺣﺴﻦ ﺍﻟﺒﻨﺎ ﻭﻗﺪ ﺳﺌﻞ ﻋﻦ‪) :‬ﻛﺮﺍﻣﺎﺕ ﺍﻷﻭﻟﻴﺎﺀ ﺑﻌﺪ ﻣﻮ‪‬ﻢ‪ ،‬ﻭﺍﻟﺘﻮﺳﻞ ﻭﺍﻻﺳﺘﻐﺎﺛﺔ! ﺑﺎﻟﻨﱯ ﺻـﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ‪ ،‬ﻭﺍﻻﺣﺘﻔﺎﻝ ﺑﺎﳌﻮﻟﺪ(‪) :‬ﺃﺣﺐ ﺃﻥ ﺃﻟﻔﺘﻜﻢ! ﻗﺒﻞ ﺍﳉﻮﺍﺏ ﻋﻦ ﺍﻷﺳﺌﻠﺔ ﺇﱃ ﺃﻣﻮﺭ ﻫﺎﻣﺔ‪:‬‬
‫‪ -١‬ﺃﺭﺟﻮﺍ ﺃﻥ ﺗﻼﺣﻈﻮﺍ ﺃﻥ ﺍﳋﻼﻑ ﰲ ﻓﺮﻭﻉ ﺍﻟﺪﻳﻦ ﺃﻣﺮ ﻃﺒﻴﻌﻲ ﻭﻻ ﳝﻜﻦ ﺃﻥ ﳚﺘﻤﻊ ﺍﻟﻨﺎﺱ ﰲ‬
‫ﺍﻟﻔﺮﻋﻴﺎﺕ ﻋﻠﻰ ﺭﺃﻱ ﻭﺍﺣﺪ ﺃﺑﺪﺍ‪...‬‬
‫‪ -٢‬ﺍﳉﺪﻝ ﰲ ﺍﳌﺴﺎﺋﻞ ﺍﻟﺪﻳﻨﻴﺔ ﺳﺒﺐ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻟﻨﻜﺒﺎﺕ ﻭﻗﺪ ﻛﺮﻫﻪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟـﻪ‬
‫ﻭﺳﻠﻢ ﻭ‪‬ﻰ ﻋﻨﻪ‪ ...‬ﳍﺬﺍ ﺃﻧﺼﺢ ﺇﺧﻮﺍﱐ ﺍﻟﻜﺮﺍﻡ ﻭﺃﺭﺟﻮﻫﻢ ﺃﻻ ﻳﻘﻌﻮﺍ ﲢﺖ ﻃﺎﺋﻠﺔ ﺍﻟﻮﻋﻴـﺪ‬
‫ﺍﻟﺸﺪﻳﺪ ﻭﺃﻻ ﳜﺎﻟﻔﻮﺍ ﻧﱯ ﺍﷲ ﺑﺎﳌﺪﺍﻭﻣﺔ ﻋﻠﻰ ﺍﳉﺪﻝ ﻭﺍﳌﺮﺍﺀ‪ ،‬ﻭﻟﻴﺘﺮﻙ ﻛﻞ ﺇﻧﺴﺎﻥ ﻷﺧﻴﻪ ﺭﺃﻳﻪ‪،‬‬
‫ﻓﺈﻥ ﺃﻋﻈﻢ ﻣﺼﻴﺒﺔ ﰲ ﺍﻟﺪﻳﻦ ﺍﻟﻔﺮﻗﺔ ﻭﺍﳋﻼﻑ ﻭﺣﺴﺒﻨﺎ ﺃﻥ ﻧﺘﺤﺪ ﻋﻠـﻰ ﺃﻥ ﺍﷲ ﻭﺍﺣـﺪ‬
‫ﻭﳏﻤﺪﺍ ﺭﺳﻮﻟﻪ ﻭﺍﻟﻘﺮﺁﻥ ﺣﻖ ﻓﻤﻦ ﻛﺎﻥ ﻛﺬﻟﻚ ﻓﻬﻮ ﺃﺥ ﳓﺒﻪ ﻭﳒﻠﻪ ﻭﻧﻌﺮﻑ ﻟـﻪ ﺣـﻖ‬
‫ﺇﺧﺎﺋﻪ ﻭﰲ ﻫﺬﺍ ﻛﻔﺎﻳﺔ‬
‫ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ﻭﺃﺿﺮﺍ‪‬ﺎ ﻣﺜﺎﺭ ﺧﻼﻑ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﻗﺪﱘ ﺍﻟﻌﺼﻮﺭ ﻭﱂ ﻳﺘﺤﺪ ﺍﻟﺴـﺎﺑﻘﻮﻥ‬ ‫‪-٣‬‬
‫ﻓﻴﻬﺎ ﻋﻠﻰ ﺭﺃﻱ ﻣﻊ ﺷﺪﺓ ﲝﺜﻬﻢ ﻭﺧﻠﻮﺹ ﻧﻴﺎ‪‬ﻢ ﻭﺗﻔﺮﻏﻬﻢ ﻟﻠﺒﺤﺚ ﻭﺍﻫﺘﻤﺎﻣﻬﻢ ﺑﺸﺄﻥ ﺍﻟﺪﻳﻦ‪،‬‬
‫ﻓﻜﺬﻟﻚ ﺍﳌﺘﺄﺧﺮﻳﻦ ﺳﻴﻈﻠﻮﻥ ﳐﺘﻠﻔﲔ ﻓﻴﻬﺎ ﻓﺈﻥ ﱂ ﻳﺘﺴﺎﻣﺢ ﺑﻌﻀﻬﻢ ﻣـﻊ ﺑﻌـﺾ ﻭﻳﺴـﻠﻢ‬
‫ﺑﻌﻀﻬﻢ ﻟﺒﻌﺾ ﻓﻬﻲ ﺍﻟﻔﺘﻨﺔ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻓﺨﲑ ﻟﻨﺎ ﺃﻥ ﻧﺪﻉ ﺍﳋﻼﻑ ﻓﻴﻬﺎ‪ ،‬ﻳﺒﲔ ﻛﻞ ﺭﺃﻳﻪ‬
‫ﻓﺈﻥ ﺍﻗﺘﻨﻊ ﺃﺧﻮﻩ ﻭﺇﻻ ﺗﺮﻛﻪ ﻭﻣﺎ ﻳﺮﻳﺪ ﻣﻦ ﻏﲑ ﺃﻥ ﻳﻌﺘﻘﺪ ﻓﻴﻪ ﺧﺮﻭﺟﺎ ﻣﻦ ﺍﻟﺪﻳﻦ ﺃﻭ ﺇﲦﺎ ﺃﻭ‬
‫ﻋﺼﻴﺎﻧﺎ ﻓﺈﻥ ﻟﻪ ﺷﺒﻬﺔ ﻭﺩﻟﻴﻼ ﻭﻛﻔﻰ‪.‬‬
‫ﳓﻦ ﺣﲔ ﻧﻔﱵ ﰲ ﻫﺬﻩ ﺍﻟﺸﺆﻭﻥ ﻧﺒﲔ ﻣﺎ ﻫﺪﺍﻧﺎ ﺍﷲ ﺇﻟﻴﻪ ﻓﻴﻬﺎ ﲝﺴﺐ ﻣﺎ ﻭﺿﺢ ﻟﻨﺎ ﻣﻦ ﺍﻷﺩﻟﺔ‬ ‫‪-٤‬‬
‫ﻭﻻ ﻧﻠﺰﻡ ﺃﺣﺪﺍ ﺍﻋﺘﻘﺎﺩ ﻋﻘﻴﺪﺗﻨﺎ ﻭﻻ ﻧﺰﻛﻲ ﺃﻧﻔﺴﻨﺎ ﺑﻞ ﺭﲟﺎ ﻛﻨﺎ ﳐﻄـﺌﲔ ﻭﳓـﻦ ﻻ ﻧﺸـﻌﺮ‬

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 ‫ﻓﻤﺮﺣﺒﺎ ﲟﻦ ﻳﺪﻟﻨﺎ ﻋﻠﻰ ﻣﻜﺎﻥ ﺍﻟﻨﻘﺺ ﺃﻭ ﻳﺮﺷﺪﻧﺎ ﺇﱃ ﻣﻮﺍﻃﻦ ﺍﳋﻄﺄ‪ .‬ﻧﻘﺮﺭ ﺭﺃﻳﻨﺎ ﻭﳓﺘﺮﻡ ﺭﺃﻱ‬
‫ﻏﲑﻧﺎ ﻭﻻ ﳒﺮﺡ ﻣﻦ ﺧﺎﻟﻔﻨﺎ ﻭﲡﻤﻌﻨﺎ ﺩﺍﺋﺮﺓ ﺍﻹﺧﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﻌﺎﻣﺔ( ﺍﻩ ﻛﻼﻡ ﺣﺴﻦ ﺍﻟﺒﻨﺎ‬
‫ﻣﻦ ﻣﻘﺎﻝ ﻟﻪ ﻧﺸﺮﺗﻪ ﺻﺤﻴﻔﺔ ﺍﻹﺧﻮﺍﻥ ﺍﳌﺴﻠﻤﻮﻥ ﺍﻟﻌﺪﺩ ﺍﻟﺮﺍﺑﻊ ‪/١٤‬ﺻـﻔﺮ‪١٣٥٥/‬ﻫــ‪.‬‬
‫‪/٥‬ﻣﺎﻳﻮ‪١٩٣٦ /‬ﻡ ﻧﻘﻼ ﻋﻦ ﻛﺘﺎﺏ )ﺍﻹﻣﺎﻡ ﺣﺴﻦ ﺍﻟﺒﻨﺎ ﻭﺍﳊﻠﻘﺔ ﺍﳌﻔﻘﻮﺩﺓ( ﻟﻌﻮﱐ ﺍﻟﻘﺪﻭﻣﻲ‬

‫ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﻓﺄﻳﻦ ﺍﻟﻮﻻﺀ ﻭﺍﻟﱪﺍﺀ ﻭﺍﳊﺐ ﰲ ﺍﷲ ﻭﺍﻟﺒﻐﺾ ﰲ ﺍﷲ ﰲ ﺷﺄﻥ ﺃﻫﻞ ﺍﻟﺒﺪﻉ ﻭﺍﳌﻌﺎﺻﻲ؟‬
‫ﻗﻴﻞ‪ :‬ﺍﳌﺆﻣﻦ ﻟﻪ ﺍﻟﻮﻻﺀ ﻭﺍﳊﺐ ﻭﻟﻴﺲ ﺍﻟﱪﺍﺀ ﻭﺍﻟﻜﺮﻩ ﻭﻟﻮ ﻛﺎﻥ ﻓﺎﺳﻘﺎ ﲟﻌﺼﻴﺔ ﺃﻭ ﺑﺪﻋﺔ‪ ،‬ﻧﻌﻢ ﻳﻜﻮﻥ ﺍﻟﻜﺮﻩ‬
‫ﻭﺍﻟﱪﺍﺀ ﻣﻦ ﻋﻤﻠﻪ ﻻ ﻣﻨﻪ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ ﺩﻝ ﺍﻟﻘﺮﺁﻥ ﻭﺍﳊﺪﻳﺚ ﻭﻛﻼﻡ ﺍﻟﺼﺤﺎﺑﺔ ﻭﻛﻼﻡ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪:‬‬
‫ﺃﻣﺎ ﺍﻟﻘﺮﺁﻥ ﻓﻘﻮﻟﻪ ﺗﻌﺎﱃ‪) :‬ﻭﺍﺧﻔﺾ ﺟﻨﺎﺣﻚ ﳌﻦ ﺍﺗﺒﻌﻚ ﻣﻦ ﺍﳌﺆﻣﻨﲔ‪ .‬ﻓﺈﻥ ﻋﺼﻮﻙ ﻓﻘﻞ ﺇﱐ ﺑﺮﺉ ﳑﺎ‬
‫ﺗﻌﻤﻠﻮﻥ( ﻭﱂ ﻳﻘﻞ ﻟﻪ‪ :‬ﻓﻘﻞ ﺇﱐ ﺑﺮﺉ ﻣﻨﻜﻢ‪ ،‬ﲞﻼﻑ ﺍﻟﻜﻔﺎﺭ ﻓﺎﻵﻳﺎﺕ ﰲ ﺍﻟﱪﺍﺀﺓ ﻣﻨﻬﻢ ﻛﺜﲑﺓ‪ ،‬ﻫﺬﺍ ﻋﻠﻰ‬
‫ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺍﻟﻀﻤﲑ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪) :‬ﻓﺈﻥ ﻋﺼﻮﻙ( ﻋﺎﺋﺪ ﻋﻠﻰ ﺍﳌﺆﻣﻨﲔ ﻷ‪‬ﻢ ﺃﻗﺮﺏ ﻣﺬﻛﻮﺭ‪ ،‬ﻻ ﻋﻠﻰ‬
‫ﺍﻟﻌﺸﲑﺓ ﺍﻷﻗﺮﺑﲔ‪ ،‬ﻓﻔﻲ ﺗﻔﺴﲑ ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ ﺝ‪/٧‬ﺹ‪) :٤٤‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﻀﻤﲑ ﻳﻌﻮﺩ ﻋﻠﻰ ﻣﻦ ﺍﺗﺒﻌﻪ ﻣﻦ‬
‫ﺍﳌﺆﻣﻨﲔ ﺃﻱ ﻓﺈﻥ ﻋﺼﻮﻙ ﻳﺎ ﳏﻤﺪ ﰲ ﺍﻷﺣﻜﺎﻡ ﻭﻓﺮﻭﻉ ﺍﻹﺳﻼﻡ ﺑﻌﺪ ﺗﺼﺪﻳﻘﻚ ﻭﺍﻹﳝﺎﻥ ﺑﻚ ﻓﹶﻘﹸﻞﹾ ﺇﱐ‬
‫ﺑﺮﻱﺀ ﻣ‪‬ﻤ‪‬ﺎ ﺗ‪‬ﻌ‪‬ﻤ‪‬ﻠﹸﻮﻥﹶ ﻻ ﻣﻨﻜﻢ ﺃﻱ ﺃﻇﻬﺮ ﻋﺪﻡ ﺭﺿﺎﻙ ﺑﻌﻤﻠﻬﻢ ﻭﺇﻧﻜﺎﺭﻙ ﻋﻠﻴﻬﻢ ﻭﻟﻮ ﺃﻣﺮﻩ ﺑﺎﻟﱪﺍﺀﺓ ﻣﻨﻬﻢ ﻣﺎ‬
‫ﺑﻘﻲ ﺑﻌﺪ ﻫﺬﺍ ﺷﻔﻴﻌﺎﹰ ﻟﻠﻌﺼﺎﺓ(ﺍﻩ‬
‫ﻭﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻫﻮ ﺍﻟﺬﻱ ﻳﻔﻴﺪﻩ ﺍﻟﺴﻴﺎﻕ ﻭﻫﻮ ﺍﺧﺘﻴﺎﺭ ﻛﺜﲑ ﻣﻦ ﺍﳌﻔﺴﺮﻳﻦ ﻭﻏﲑﻫﻢ‪:‬‬
‫‪ -‬ﻓﻔﻲ ﺗﻔﺴﲑ ﺍﻟﺒﻴﻀﺎﻭﻱ ﺝ‪/٤‬ﺹ‪) :٢٥٥‬ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ﺍﳌﺸﺎﺭﻓﻮﻥ ﻟﻺﳝﺎﻥ ﺃﻭ ﺍﳌﺼﺪﻗﻮﻥ‬
‫ﺑﺎﻟﻠﺴﺎﻥ )ﻓﺈﻥ ﻋﺼﻮﻙ( ﻭﱂ ﻳﺘﺒﻌﻮﻙ )ﻓﻘﻞ ﺇﱐ ﺑﺮﻱﺀ ﳑﺎ ﺗﻌﻤﻠﻮﻥ( ﳑﺎ ﺗﻌﻠﻤﻮﻧﻪ ﺃﻭ ﻣﻦ ﺃﻋﻤﺎﻟﻜﻢ(ﺍﻩ‬
‫‪ -‬ﻭﰲ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ﺝ‪/٤‬ﺹ‪) :١٢٠‬ﻭﺍﺧﻔﺾ ﺟﻨﺎﺣﻚ ﳌﻦ ﺍﺗﺒﻌﻚ ﻣﻦ ﺍﳌﺆﻣﻨﲔ( ﻳﻘﺎﻝ ﺧﻔﺾ‬
‫ﺟﻨﺎﺣﻪ ﺇﺫﺍ ﺃﻻﻧﻪ ﻭﻓﻴﻪ ﺍﺳﺘﻌﺎﺭﺓ ﺣﺴﻨﺔ ﻭﺍﳌﻌﲎ ﺃﻟﻦ ﺟﻨﺎﺣﻚ ﻭﺗﻮﺍﺿﻊ ﳌﻦ ﺍﺗﺒﻌﻚ ﻣﻦ ﺍﳌﺆﻣﻨﲔ‬
‫ﻭﺃﻇﻬﺮ ﳍﻢ ﺍﶈﺒﺔ ﻭﺍﻟﻜﺮﺍﻣﺔ ﻭﲡﺎﻭﺯ ﻋﻨﻬﻢ )ﻓﺈﻥ ﻋﺼﻮﻙ( ﺃﻱ ﺧﺎﻟﻔﻮﺍ ﺃﻣﺮﻙ ﻭﱂ ﻳﺘﺒﻌﻮﻙ )ﻓﻘﻞ ﺇﱐ‬
‫ﺑﺮﻱﺀ ﳑﺎ ﺗﻌﻤﻠﻮﻥ( ﺃﻱ ﻣﻦ ﻋﻤﻠﻜﻢ ﺃﻭ ﻣﻦ ﺍﻟﺬﻱ ﺗﻌﻤﻠﻮﻧﻪ ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﺎﳌﺆﻣﻨﲔ‬
‫ﺍﳌﺸﺎﺭﻓﻮﻥ ﻟﻺﳝﺎﻥ ﺍﳌﺼﺪﻗﻮﻥ ﺑﺎﻟﻠﺴﺎﻥ ﻷﻥ ﺍﳌﺆﻣﻨﲔ ﺍﳋﻠﺺ ﻻﻳﻌﺼﻮﻧﻪ ﻭﻻﳜﺎﻟﻔﻮﻧﻪ( ﺍﻩ‬
‫‪ -‬ﻭﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ )ﺝ‪/٥‬ﺹ‪ } :(٣٦٥‬ﻭﺍﺧﻔﺾ ﺟﻨﺎﺣﻚ ﳌﻦ ﺍﺗﺒﻌﻚ ﻣﻦ ﺍﳌﺆﻣﻨﲔ {‪...‬‬
‫ﻭﻛﺬﻟﻚ ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻊ ﺍﳌﺆﻣﻨﲔ ﻃﻮﺍﻝ ﺣﻴﺎﺗﻪ ‪ .‬ﻓﻘﺪ ﻛﺎﻥ ﺧﻠﻘﻪ‬
‫ﺍﻟﻘﺮﺁﻥ ‪ .‬ﻭﻛﺎﻥ ﻫﻮ ﺍﻟﺘﺮﲨﺔ ﺍﳊﻴﺔ ﺍﻟﻜﺎﻣﻠﺔ ﻟﻠﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ .‬ﻭﻛﺬﻟﻚ ﺑﲔ ﺍﷲ ﻟﻪ ﻛﻴﻒ ﻳﻌﺎﻣﻞ‬
‫ﺍﻟﻌﺼﺎﺓ ﻓﻴﻜﻠﻬﻢ ﺇﱃ ﺭ‪‬ﻢ‪ ،‬ﻭﻳﱪﺃ ﳑﺎ ﻳﻌﻤﻠﻮﻥ ‪ }:‬ﻓﺈﻥ ﻋﺼﻮﻙ ﻓﻘﻞ ‪ :‬ﺇﱐ ﺑﺮﻱﺀ ﳑﺎ ﺗﻌﻤﻠﻮﻥ {(ﺍﻩ‬

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 ‫‪ -‬ﻭﰲ ﺗﻔﺴﲑ ﺍﻟﺴﻌﺪﻱ ﺝ‪/١‬ﺹ‪) :٥٩٩‬ﻓﺈﻥ ﻋﺼﻮﻙ( ﰲ ﺃﻣﺮ ﻣﻦ ﺍﻷﻣﻮﺭ ﻓﻼ ﺗﺘﱪﺃ ﻣﻨﻬﻢ ﻭﻻ ﺗﺘﺮﻙ‬
‫ﻣﻌﺎﻣﻠﺘﻬﻢ ﲞﻔﺾ ﺍﳉﻨﺎﺡ ﻭﻟﲔ ﺍﳉﺎﻧﺐ ﺑﻞ ﺗﱪﺃ ﻣﻦ ﻋﻤﻠﻬﻢ ﻓﻌﻈﻬﻢ ﻋﻠﻴﻪ ﻭﺍﻧﺼﺤﻬﻢ ﻭﺍﺑﺬﻝ‬
‫ﻗﺪﺭﺗﻚ ﰲ ﺭﺩﻫﻢ ﻋﻨﻪ ﻭﺗﻮﺑﺘﻬﻢ ﻣﻨﻪ(ﺍﻩ‬

‫ﻭﺃﻣﺎ ﺍﳊﺪﻳﺚ ﻓﻔﻲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪) :‬ﻋﻦ ﻋﻮﻑ ﺑﻦ ﻣﺎﻟﻚ ﺍﻷﺷﺠﻌﻲ ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻘﻮﻝ‪ :‬ﺃﻻ ﻣﻦ ﻭﱄ ﻋﻠﻴﻪ ﻭﺍﻝ ﻓﺮﺁﻩ ﻳﺄﰐ ﺷﻴﺌﺎ ﻣﻦ ﻣﻌﺼﻴﺔ ﺍﷲ ﻓﻠﻴﻜﺮﻩ ﻣﺎ ﻳﺄﰐ ﻣﻦ ﻣﻌﺼﻴﺔ ﺍﷲ‬
‫ﻭﻻ ﻳﱰﻋﻦ ﻳﺪﺍ ﻣﻦ ﻃﺎﻋﺔ(ﺍﻩ ﻭﱂ ﻳﻘﻞ ﻓﻠﻴﻜﺮﻫﻪ‬
‫ﻗﺎﻝ ﻣﻼ ﻋﻠﻲ ﻗﺎﺭﻱ ﰲ ﻣﺮﻗﺎﺓ ﺍﳌﻔﺎﺗﻴﺢ ﺷﺮﺡ ﻣﺸﻜﺎﺓ ﺍﳌﺼﺎﺑﻴﺢ )ﺝ‪/١١‬ﺹ‪) :(٣٠٧‬ﻓﺮﺁﻩ( ﺃﻱ ﺍﳌﻮﱃ ﻋﻠﻴﻪ‬
‫ﺍﻟﻮﺍﱄ ﻳﺄﰐ ﺷﻴﺌﺎ ﻣﻦ ﻣﻌﺼﻴﺔ ﺍﷲ ﻓﻠﻴﻜﺮﻩ ﻣﺎ ﻳﺄﰐ ﻣﻦ ﻣﻌﺼﻴﺔ ﺍﷲ ﺇﺷﺎﺭﺓ ﺇﱃ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﻓﺈﻥ ﻋﺼﻮﻙ ﻓﻘﻞ‬
‫ﺇﱐ ﺑﺮﻱﺀ ﳑﺎ ﺗﻌﻤﻠﻮﻥ( ﺍﻩ‬
‫ﻭﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪) :‬ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺭﻓﻊ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﺪﻳﻪ ﻭﻗﺎﻝ‪ :‬ﺍﻟﻠﻬﻢ ﺇﱐ ﺃﺑﺮﺃ ﺇﻟﻴﻚ‬
‫ﳑﺎ ﺻﻨﻊ ﺧﺎﻟﺪ( ﺍﻩ ﻭﱂ ﻳﻘﻞ‪ :‬ﺃﺑﺮﺃ ﺇﻟﻴﻚ ﻣﻦ ﺧﺎﻟﺪ‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﰲ ﻣﻨﻬﺎﺝ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ )ﺝ‪/٤‬ﺹ‪ ) :(٢٨١‬ﺍﻟﻠﻬﻢ ﺇﱐ ﺃﺑﺮﺃ ﺇﻟﻴﻚ ﳑﺎ ﺻﻨﻊ ﺧﺎﻟﺪ‪ ،‬ﻷﻧﻪ‬
‫ﺧﺎﻑ ﺃﻥ ﻳﻄﺎﻟﺒﻪ ﺍﷲ ﲟﺎ ﺟﺮﻯ ﻋﻠﻴﻬﻢ ﻣﻦ ﺍﻟﻌﺪﻭﺍﻥ ﻭﻗﺪ ﻗﺎﻝ ﺗﻌﺎﱃ‪ :‬ﻓﺈﻥ ﻋﺼﻮﻙ ﻓﻘﻞ ﺇﱐ ﺑﺮﻯﺀ ﳑﺎ‬
‫ﺗﻌﻠﻤﻮﻥ( ﺍﻩ‬
‫ﻭﰲ ﺇﻳﺜﺎﺭ ﺍﳊﻖ ﻋﻠﻰ ﺍﳋﻠﻖ )ﺝ‪/ ٣‬ﺹ‪ ) :(٩‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﻓﺈﻥ ﻋﺼﻮﻙ ﻓﻘﻞ ﺇﱐ ﺑﺮﻱﺀ ﳑﺎ ﺗﻌﻤﻠﻮﻥ ﻓﺄﻣﺮﻩ‬
‫ﺑﺎﻟﱪﺍﺀﺓ ﻣﻦ ﻋﻤﻠﻬﻢ ﺍﻟﻘﺒﻴﺢ ﻻ ﻣﻨﻬﻢ ﻭﻛﺬﻟﻚ ﺗﱪﺃ ﺍﻟﻨﱯ ﻭﺁﻟﻪ ﳑﺎ ﻓﻌﻞ ﺧﺎﻟﺪ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ﻭﱂ ﻳﱪﺃ ﻣﻨﻪ ﺑﻞ ﱂ‬
‫ﻳﻌﺰﻟﻪ ﻣﻦ ﺇﻣﺎﺭﺗﻪ( ﺍﻩ‬
‫ﻭﺃﻣﺎ ﻛﻼﻡ ﺍﻟﺼﺤﺎﺑﺔ‪ :‬ﻓﻔﻲ ﻣﺼﻨﻒ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ )ﺝ‪/١١‬ﺹ ‪) :(١٨‬ﺃﺧﱪﻧﺎ ﻣﻌﻤﺮ ﻋﻦ ﺃﻳﻮﺏ ﻋﻦ ﺃﰊ‬
‫ﻗﻼﺑﺔ ﺃﻥ ﺃﺑﺎ ﺍﻟﺪﺭﺩﺍﺀ ﻣﺮ ﻋﻠﻰ ﺭﺟﻞ ﻗﺪ ﺃﺻﺎﺏ ﺫﻧﺒﺎ ﻓﻜﺎﻧﻮﺍ ﻳﺴﺒﻮﻧﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺃﺭﺃﻳﺘﻢ ﻟﻮ ﻭﺟﺪﲤﻮﻩ ﰲ ﻗﻠﻴﺐ‬
‫ﺃﱂ ﺗﻜﻮﻧﻮﺍ ﻣﺴﺘﺨﺮﺟﻴﻪ؟ ﻗﺎﻟﻮﺍ‪ :‬ﺑﻠﻰ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﻼ ﺗﺴﺒﻮﺍ ﺃﺧﺎﻛﻢ‪ ،‬ﻭﺍﲪﺪﻭﺍ ﺍﷲ ﺍﻟﺬﻱ ﻋﺎﻓﺎﻛﻢ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﺃﻓﻼ‬
‫ﺗﺒﻐﻀﻪ؟ ﻗﺎﻝ‪ :‬ﺇﳕﺎ ﺃﺑﻐﺾ ﻋﻤﻠﻪ‪ ،‬ﻓﺈﺫﺍ ﺗﺮﻛﻪ ﻓﻬﻮ ﺃﺧﻲ(ﺍﻩ‬
‫ﻭﺃﻣﺎ ﻛﻼﻡ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻓﻘﺪ ﺗﻘﺪﻡ ﺑﻌﻀﻪ ﻭﻣﻦ ﺫﻟﻚ ﺃﻳﻀﺎ‪:‬‬
‫ﻣﺎ ﰲ ﻣﺮﻗﺎﺓ ﺍﳌﻔﺎﺗﻴﺢ ﺷﺮﺡ ﻣﺸﻜﺎﺓ ﺍﳌﺼﺎﺑﻴﺢ )ﺝ‪/٨‬ﺹ‪) :(١٩٢‬ﻋﻘﺪ ﺍﻷﺧﻮﺓ ﻭﺍﻟﻌﻤﻞ ﺑﺎﻟﻨﺼﻴﺤﺔ ﻭﻫﻮ‬
‫ﺃﻭﱃ ﻋﻨﺪ ﺑﻌﺾ ﺍﻟﺼﻮﻓﻴﺔ ﻣﻦ ﻗﻄﻊ ﺍﻟﺼﺤﺒﺔ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ ﻓﺈﻥ ﻋﺼﻮﻙ ﻓﻘﻞ ﺇﱐ ﺑﺮﻱﺀ ﳑﺎ ﺗﻌﻤﻠﻮﻥ ﺍﻟﺸﻌﺮﺍﺀ‬
‫ﺣﻴﺚ ﱂ ﻳﻘﻞ ﻣﻨﻜﻢ(ﺍﻩ‬
‫ﻭﻣﺎ ﰲ ﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﺍﺑﻦ ﺗﻴﻤﻴﺔ )ﺝ‪/٣‬ﺹ‪) :(٤٦٨‬ﻭﻗﻮﻟﻪ ‪ } :‬ﻟﻜﻢ ﺩﻳﻨﻜﻢ ﻭﱄ ﺩﻳﻦ { ﺧﻄﺎﺏ ﻟﻜﻞ‬
‫ﻛﺎﻓﺮ ﻭﺇﻥ ﺃﺳﻠﻢ ﻓﻴﻤﺎ ﺑﻌﺪ‪ .‬ﻓﺪﻳﻨﻪ ﻗﺒﻞ ﺍﻹﺳﻼﻡ ﻟﻪ ﻛﺎﻥ ﻭﺍﳌﺆﻣﻨﻮﻥ ﺑﺮﻳﺌﻮﻥ ﻣﻨﻪ ﻭﺇﻥ ﻏﻔﺮﻩ ﺍﷲ ﻟﻪ ﺑﺎﻟﺘﻮﺑﺔ ﻣﻨﻪ‬

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 ‫ﻛﻤﺎ ﻗﺎﻝ ﻟﻨﺒﻴﻪ } ﻓﺈﻥ ﻋﺼﻮﻙ ﻓﻘﻞ ﺇﱐ ﺑﺮﻱﺀ ﳑﺎ ﺗﻌﻤﻠﻮﻥ { ﻓﺈﻧﻪ ﺑﺮﻱﺀ ﻣﻦ ﻣﻌﺎﺻﻲ ﺃﺻﺤﺎﺑﻪ ﻭﺇﻥ ﺗﺎﺑﻮﺍ‬
‫ﻣﻨﻬﺎ(ﺍﻩ‬
‫ﻭﻣﺎ ﰲ ﺑﺪﺍﺋﻊ ﺍﻟﺴﻠﻚ ﰲ ﻃﺒﺎﺋﻊ ﺍﳌﻠﻚ )ﺝ‪/١‬ﺹ‪ (٧٨‬ﻻﺑﻦ ﺍﻷﺯﺭﻕ‪) :‬ﻣﻦ ﻛﻼﻡ ﺍﳊﻜﻤﺎﺀ‪ :‬ﺇﺫﺍ ﺭﺃﻳﺖ ﻣﻦ‬
‫ﺟﻠﻴﺴﻚ ﺃﻣﺮﺍ ﺗﻜﺮﻫﻪ‪ ،‬ﻭﺧﻼﳍﺎ ﲢﺒﻪ‪ ،‬ﻭﺻﺪﺭﺕ ﻣﻨﻪ ﻛﻠﻤﺔ ﻋﻮﺭﺍﺀ‪ ،‬ﻭﻫﻔﻮﺓ ﻏﱪﺍﺀ‪ ،‬ﻓﻼ ﺗﻘﻄﻊ ﺣﺒﻠﻪ‪ ،‬ﻭﻻ‬
‫ﺗﺼﺮﻡ ﻣﻮﺩﺗﻪ‪ ،‬ﻭﻟﻜﻦ ﺩﺍﻭ ﻛﻠﻤﻪ‪ ،‬ﻭﺍﺳﺘﺮ ﻋﻮﺭﺗﻪ‪ ..‬ﻓﺈﻥ ﺭﺟﻊ‪ ،‬ﻭﺇﻻ ﻓﺎﺗﻘﻪ ﻭﺍﺑﺮﺃ ﻣﻦ ﻋﻤﻠﻪ‪ .‬ﻗﺎﻝ ﺗﻌﺎﱃ‪" :‬ﻓﺈﻥ‬
‫ﻋﺼﻮﻙ ﻓﻘﻞ ﺇﱐ ﺑﺮﻱﺀ ﳑﺎ ﺗﻌﻠﻤﻮﻥ"‪ .‬ﻓﻠﻢ ﻳﺄﻣﺮ ﺑﻘﻄﻌﻬﻢ ﻭﺇﳕﺎ ﺃﻣﺮﻩ ﺑﺎﻟﱪﺍﺀﺓ ﻣﻦ ﻋﻤﻠﻬﻢ ﺍﻟﺴﻮﺀ(ﺍﻩ‬

‫اﻟﻔﺮع اﻟﺜﺎﻧﻲ ‪ :‬اﻟﻘﻮاﺳﻢ اﻟﻤﺸﺘﺮﻛﺔ ﺑﯿﻦ اﻟﻤﺴﻠﻤﯿﻦ ﻛﺜﯿﺮ‬

‫ﺇﻥ ﺍﻟﻘﻮﺍﺳﻢ ﺍﳌﺸﺘﺮﻛﺔ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﺑﻜﺎﻓﺔ ﻣﺬﺍﻫﺒﻬﻢ ﻛﺜﲑﺓ ﺟﺪﺍ ﻓﻠﻤﺎﺫﺍ ﻻ ﻧﺴﺘﺤﻀﺮ ‪-‬ﻋﻨﺪ ﺗﻌﺎﻣﻠﻨﺎ ﻣـﻊ‬
‫ﺍﳌﺨﺎﻟﻔﲔ ﻟﻨﺎ‪ -‬ﺍﻟﻘﻮﺍﺳﻢ ﺍﳌﺸﺘﺮﻛﺔ ﻭﳌﺎﺫﺍ ﻻ ﻧﻨﻄﻠﻖ ﻣﻦ ﺍﻟﻘﻮﺍﺳﻢ ﺍﳌﺸﺘﺮﻛﺔ ﺍﻟﻜـﺜﲑﺓ ﺇﱃ ﺍﻟﻘﻮﺍﺳـﻢ ﻏـﲑ‬
‫ﺍﳌﺸﺘﺮﻛﺔ ﺍﻟﻘﻠﻴﻠﺔ ﻓﻨﺘﺼﻮﺭﻫﺎ ﻭﳓﻜﻢ ﻋﻠﻴﻬﺎ ﻭﻧﺘﻌﺎﻣﻞ ﻣﻊ ﺃﺻﺤﺎ‪‬ﺎ ﻭﻓﻘﺎ ﻟﻠﻘﻮﺍﺳﻢ ﺍﳌﺸﺘﺮﻛﺔ‬
‫ﻭﻳﻌﺠﺒﲏ ﰲ ﻫﺬﺍ ﺍ‪‬ﺎﻝ ﻗﺼﺔ ﻭﻗﻌﺖ ﻟﻌﻤﺮﻭ ﺑﻦ ﻣﺮﺓ‪ ،‬ﻓﻘﺪ ﺫﻛﱠﺮ‪ ‬ﻣﻦ ﺳﺄﻟﻪ ‪-‬ﻋﻦ ﺍﳋﻼﻑ ﺑﲔ ﺍﳌﺴـﻠﻤﲔ‪-‬‬
‫ﺑﺎﻟﻘﻮﺍﺳﻢ ﺍﳌﺸﺘﺮﻛﺔ ﻓﻨﻔﻌﻪ ﺍﷲ ﺑﺬﻟﻚ‪ ،‬ﻭﻫﺬﻩ ﻫﻲ ﺍﻟﻘﺼﺔ ﺑﻄﻮﳍﺎ ﺃﺫﻛﺮﻫﺎ ﳌﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﻔﺎﺋﺪﺓ‪ ،‬ﰲ ﻛﺘـﺎﺏ‬
‫ﺃﺣﺴﻦ ﺍﻟﺘﻘﺎﺳﻴﻢ ﰲ ﻣﻌﺮﻓﺔ ﺍﻷﻗﺎﻟﻴﻢ ﻟﻠﻤﻘﺪﺳﻲ ﺍﻟﺒﺸﺎﺭﻱ ﺹ‪ ١٣٢‬ﻗﺎﻝ‪) :‬ﺃﻧﺎ ﻋﺎﺯﻡ ﻋﻠـﻰ ﺃﻥ ﻻ ﺃﻃﻠـﻖ‬
‫ﻟﺴﺎﱐ ﰲ ﺃﻣﺔ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻭﻻ ﺃﺷﻬﺪ ﻋﻠﻴﻬﻢ ﺑﺎﻟﻀﻼﻟﺔ ﻣﺎ ﻭﺟـﺪﺕ ﺇﱃ ﺫﻟـﻚ‬
‫ﻃﺮﻳﻘﺎﹰ ﺑﻌﺪ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺍﳊﺴﻦ ﺍﻟﺸﺮﻳﻒ‪:‬‬
‫‪...‬ﰒ ﺭﻭﻯ ﺑﺴﻨﺪﻩ ﻋﻦ ﻣﺴﻌﺮ ﺑﻦ ﻛﺪﺍﻡ ﻗﺎﻝ‪ :‬ﻣﺎ ﺃﺩﺭﻛﺖ ﻣﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﻟﻪ ﻋﻘﻞ ﻛﻌﻘﻞ ﻋﻤﺮﻭ ﺑﻦ ﻣﺮﺓ‪،‬‬
‫ﺟﺎﺀﻩ ﺭﺟﻞ ﻓﻘﺎﻝ‪ :‬ﻋﺎﻓﺎﻙ ﺍﷲ ﺟﺌﺘﻚ ﻣﺴﺘﺮﺷﺪﺍﹰ ﺇﱐ ﺭﺟﻞ ﺩﺧﻠﺖ ﰲ ﲨﻴﻊ ﻫﺬﻩ ﺍﻷﻫﻮﺍﺀ‪ ،‬ﻓﻤﺎ ﺃﺩﺧﻞ ﰲ‬
‫ﻫﻮﻯ ﻣﻨﻬﺎ ﺇﻻ ﺍﻟﻘﺮﺁﻥ ﺃﺩﺧﻠﲏ ﻓﻴﻪ‪ ،‬ﻭﱂ ﺃﺧﺮﺝ ﻣﻦ ﻫﻮﻯ ﺇﻻ ﺍﻟﻘﺮﺁﻥ ﺃﺧﺮﺟﲏ ﻣﻨﻪ‪ ،‬ﺣﱴ ﺑﻘﻴﺖ ﻟـﻴﺲ‬
‫ﰲ ﻳﺪﻱ ﺷﻲ ٌﺀ‬
‫ﻓﻘﺎﻝ ﻟﻪ ﻋﻤﺮﻭ ﺑﻦ ﻣﺮﺓ‪ :‬ﺍﷲ ﺍﻟﺬﻱ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ ﻟﻘﺪ ﺟﺌﺖ ﻣﺴﺘﺮﺷﺪﺍﹰ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻭﺍﷲ ﺍﻟﺬﻱ ﻻ ﺇﻟﻪ ﺇﻻ ﻫـﻮ‬
‫ﻟﻘﺪ ﺟﺌﺖ ﻣﺴﺘﺮﺷﺪﺍﹰ‬
‫ﻗﺎﻝ‪ :‬ﻧﻌﻢ‪ ،‬ﺃﺭﺃﻳﺖ ﻫﻞ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺃﻥ ﳏﻤﺪﺍﹰ ﺭﺳﻮﻝ ﺍﷲ ﻭﺃﻥ ﻣﺎ ﺃﺗﻰ ﺑﻪ ﻣﻦ ﺍﷲ ﺣﻖ‪ ،‬ﻗﺎﻝ‪ :‬ﻻ‬
‫ﻗﺎﻝ‪ :‬ﻓﻬﻞ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺍﻟﻘﺮﺁﻥ ﺃﻧﻪ ﻛﺘﺎﺏ ﺍﷲ‪ ،‬ﻗﺎﻝ‪ :‬ﻻ‬
‫ﻗﺎﻝ‪ :‬ﻓﻬﻞ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺩﻳﻦ ﺍﷲ ﺃﻧﻪ ﺍﻹﺳﻼﻡ‪ ،‬ﻗﺎﻝ‪ :‬ﻻ‬
‫ﻗﺎﻝ‪ :‬ﻓﻬﻞ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺍﻟﻜﻌﺒﺔ ﺃ‪‬ﺎ ﺍﻟﻘﺒﻠﺔ‪ ،‬ﻗﺎﻝ‪ :‬ﻻ‬
‫ﻗﺎﻝ‪ :‬ﻓﻬﻞ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺍﻟﺼﻠﻮﺍﺕ ﺃ‪‬ﺎ ﲬﺲ‪ ،‬ﻗﺎﻝ‪ :‬ﻻ‬
‫ﻗﺎﻝ‪ :‬ﻓﻬﻞ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺭﻣﻀﺎﻥ ﺃﻧﻪ ﺷﻬﺮﻫﻢ ﺍﻟﺬﻱ ﻳﺼﻮﻣﻮﻧﻪ ﻗﺎﻝ‪ :‬ﻻ‬

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 ‫ﻗﺎﻝ‪ :‬ﻓﻬﻞ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺍﳊﺞ ﺃﻧﻪ ﺑﻴﺖ ﺍﷲ ﺍﻟﺬﻱ ﳛﺠﻮﻧﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﻻ‬
‫ﻗﺎﻝ‪ :‬ﻓﻬﻞ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺍﻟﺰﻛﺎﺓ ﺃ‪‬ﺎ ﻣﻦ ﻣﺎﺋﱵ ﺩﺭﻫﻢ ﲬﺴﺔ‪ ،‬ﻗﺎﻝ‪ :‬ﻻ‬
‫ﻗﺎﻝ‪ :‬ﻓﻬﻞ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺍﻟﻐﺴﻞ ﻣﻦ ﺍﳉﻨﺎﺑﺔ ﺃﻧﻪ ﻭﺍﺟﺐ‪ ،‬ﻗﺎﻝ‪ :‬ﻻ‬
‫ﻗﺎﻝ‪ :‬ﻓﺬﻛﺮ ﻫﺬﺍ ﻭﺃﺷﺒﺎﻫﻪ ﰒ ﻗﺮﺃ‪) :‬ﻫﻮ ﺍﻟﺬﻱ ﺃﻧﺰﻝ ﻋﻠﻴﻚ ﺍﻟﻜﺘﺎﺏ ﻣﻨﻪ ﺁﻳﺎﺕ‪ ‬ﳏﻜﻤﺎﺕ‪ ‬ﻫﻦ ﺃﻡ ﺍﻟﻜﺘـﺎﺏ‬
‫ﻭﺃﺧﺮ ﻣﺘﺸﺎ‪‬ﺎﺕ‪ .(‬ﻗﺎﻝ‪ :‬ﻓﻬﻞ ﺗﺪﺭﻱ ﻣﺎ ﺍﶈﻜﻢ‪ ،‬ﻗﺎﻝ‪ :‬ﻻ‬
‫ﻗﺎﻝ‪ :‬ﻓﺎﶈﻜﻢ ﻣﺎ ﺍﺟﺘﻤﻌﻮﺍ ﻋﻠﻴﻪ ﻭﺍﳌﺘﺸﺎﺑﻪ ﻣﺎ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻪ‪ ،‬ﺷﺪ ﻧﻴﺘﻚ ﰲ ﺍﶈﻜﻢ ﻭﺇﻳﺎﻙ ﻭﺍﳋـﻮﺽ ﰲ‬
‫ﺍﳌﺘﺸﺎﺑﻪ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﺮﺟﻞ‪ :‬ﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻱ ﺃﺭﺷﺪﱐ ﻋﻠﻰ ﻳﺪﻳﻚ ﻓﻮﺍﷲ ﻟﻘﺪ ﻗﻤﺖ ﻣﻦ ﻋﻨﺪﻙ ﻭﺇﱐ ﳊﺴـﻦ‬
‫ﺍﳊﺎﻝ؛ ﻗﺎﻝ‪ :‬ﻓﺪﻋﺎ ﻟﻪ ﻭﺃﺛﲎ ﻋﻠﻴﻪ‪...‬‬
‫ﻭﺷﻬﺪﺕ ﳎﻠﺲ ﺍﻟﻘﺎﺿﻲ ﺍﳌﺨﺘﺎﺭ ﻳﻮﻣﺎﹰ ‪-‬ﻭﻫﻮ ﺃﺟﻞ ﺇﻣﺎﻡ ﻟﻘﻴﺘﻪ ﻭﺃﻋﻘﻠﻬﻢ ﻭﺃﺩﻳﻨﻬﻢ‪ -‬ﻭﻗﺪ ﺟﺮﻯ ﻓﻴﻪ ﺫﻛﺮ‬
‫ﺍﺧﺘﻼﻑ ﺍﻷﻣﺔ ﻭﺗﻌﺼﺐ ﺃﻫﻞ ﺍﻟﻔﺮﻕ ﻓﺄﺷﺎﺭ ﺑﻴﺪﻩ ﺇﱃ ﺍﻟﻘﺒﻠﺔ ﰒ ﻗﺎﻝ‪ :‬ﻣﻦ ﺻﻠﻰ ﺇﱃ ﻫﺬﻩ ﺍﻟﻘﺒﻠـﺔ ﻓﻬـﻢ‬
‫ﺇﺧﻮﺍﻧﻨﺎ ﺍﳌﺴﻠﻤﻮﻥ(ﺍﻧﺘﻬﻰ‬
‫ﻭﻋﻤﺮﻭ ﺑﻦ ﻣﺮﺓ ﺍﳉﻤﻠﻲ ﻫﺬﺍ ﻭﻟﺪ ﰲ ﺁﺧﺮ ﺧﻼﻓﺔ ﻋﺜﻤﺎﻥ ﻭﺗﻮﰲ ﺳﻨﺔ ‪١١٦‬ﻫـ ﻭﺭﻭﻯ ﻟﻪ ﺍﻟﺴﺘﺔ ﻭﻫﻮ ﺇﻣﺎﻡ‬
‫ﰲ ﺍﻟﻌﻠﻢ ﻭﺍﻟﺰﻫﺪ ﻓﻔﻲ ﻃﺒﻘﺎﺕ ﺍﺑﻦ ﺳﻌﺪ ‪ ) :٣١٥/٦‬ﻋﻦ ﺷﻌﺒﺔ‪ :‬ﻣﺎ ﺭﺃﻳﺖ ﻋﻤﺮﻭ ﺑﻦ ﻣﺮﺓ ﰲ ﺻـﻼﺓ ﺇﻻ‬
‫ﻇﻨﻨﺖ ﺃﻧﻪ ﻻ ﻳﻨﺼﺮﻑ ﺣﱴ ﻳﺴﺘﺠﺎﺏ ﻟﻪ‪ ...‬ﻭﻋﻦ ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﻣﻴﺴﺮﺓ ﻗﺎﻝ ﻭﻫﻮ ﰲ ﺟﻨﺎﺯﺓ ﻋﻤﺮﻭ ﺑـﻦ‬
‫ﻣﺮﺓ‪ :‬ﺇﱐ ﻷﺣﺴﺒﻪ ﺧﲑ ﺍﻟﺒﺸﺮ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺷﻬﺎﺏ ﺍﻟﻌﻠﻮﻱ )ﺕ‪١٣٤١‬ﻫـ( ﰲ ﻗﺼﻴﺪﺓ ﻟﻪ ﻭﺟﻬﻬﺎ ﺇﱃ ﺃﻋﻀـﺎﺀ‬
‫ﻧﺪﻭﺓ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺍﳍﻨﺪ ﻛﻤﺎ ﰲ ﺩﻳﻮﺍﻧﻪ‪:‬‬
‫ﻟﺬﻭﻱ ﺍﻟﻌﻤﺎﺋﻢ ﻻ ﺫﻭﻱ ﺍﻟﺘﻴﺠﺎﻥ‬ ‫ﻛﹶﻠ‪‬ﻢ‪ ‬ﻳﻘﺪﻣﻬﺎ ﺍﳌﺴﻲﺀ ﺍﳉﺎﱐ‬
‫ﺃﺩﺭﻯ ﻭﺃﺣﺮﻯ ﻣﻨﻪ ﺑﺎﻟﺘﺒﻴﺎﻥ‬ ‫ﻧﻔﺜﺎﺕ ﻣﺼﺪﻭﺭ ﺇﱃ ﻣﻦ ﻫ‪‬ﻢ ‪‬ﺎ‬
‫ﺇﱃ ﻗﺎﻝ‪:‬‬
‫ﻭﺍﻟﺮﺃﻱ ﻗﺒﻞ ﺷﺠﺎﻋﺔ ﺍﻟﺸﺠﻌﺎﻥ‬ ‫ﻫﺒﻮﺍ ﻭﺃﻣﺮ ﺍﻟﻜﻞ ﺷﻮﺭﻯ ﺑﻴﻨﻬﻢ‬
‫ﻋﻨﻬﻢ ﺑﺼﺪ ﻃﻮﺍﺭﻕ ﺍﳊﺪﺛﺎﻥ‬ ‫‪‬ﻀﻮﺍ ﻟﻨﻔﻊ ﺍﳌﺴﻠﻤﲔ ﺑﻨﺸﺮﻫﺎ‬
‫ﺇﱃ ﻗﺎﻝ‪:‬‬
‫ﺿﻴﻢ ﺍﳍﻀﻴﻤﺔ ﺑﻌﺪ ﻋﻈﻢ ﺍﻟﺸﺎﻥ‬ ‫ﺇﻥ ﺍﻓﺘﺮﺍﻕ ﺍﳌﺴﻠﻤﲔ ﺃﺫﺍﻗﻬﻢ‬
‫ﲞﻤﻮﻟﻨﺎ ﺍﻟﻮﺛﲏ ﻭﺍﻟﻨﺼﺮﺍﱐ‬ ‫ﻭﻫﻨﺖ ﻋﺰﺍﺋﻤﻬﻢ ﻭﺃﺻﺒﺢ ﻫﺎﺯﺋﺎ‬
‫ﰲ ﻫﻮﺓ ﺍﻹﳘﺎﻝ ﻭﺍﳋﺬﻻﻥ‬ ‫ﻓﻌﻼﻡ ﻓﺮﻗﺘﻨﺎ ﺍﻟﱵ ﺃﻟﻘﺖ ﺑﻨﺎ‬
‫ﻭﺍﳊﻘﺪ ﻭﻫﻲ ﻣﺪﺍﺭﻙ ﺍﻟﻨﻘﺼﺎﻥ‬ ‫ﻭﱂ ﺍﻟﺘﻨﺎﻓﺮ ﻭﺍﻟﺘﺒﺎﻏﺾ ﺑﻴﻨﻨﺎ‬
‫ﻋﻨﺔ ﺑﻮﺣﺪﺓ ﻓﺎﻃﺮ ﺍﻷﻛﻮﺍﻥ‬ ‫ﻫﺎ ﻛﻞ ﻃﺎﺋﻔﺔ ﻣﻦ ﺍﻹﺳﻼﻡ ﻣﺬ‬

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 ‫ﻋﺒﺪ ﺍﻹﻟﻪ ﺭﺳﻮﻟﻪ ﺍﻟﻌﺪﻧﺎﱐ‬ ‫ﻭﺑﺄﻥ ﺳﻴﺪﻧﺎ ﺍﳊﺒﻴﺐ ﳏﻤﺪﺍ‬
‫ﺃﺧﺬﺍ ﻭﺭﺩﺍ ﳏﻜﻢ ﺍﻟﻘﺮﺁﻥ‬ ‫ﻭﺇﻣﺎﻡ ﻛﻞ ﻣﻨﻬﻢ ﰲ ﺩﻳﻨﻪ‬
‫ﱂ ﻳﺘﺼﻒ ﺑﺎﳋﻠﻒ ﻓﻴﻬﺎ ﺍﺛﻨﺎﻥ‬ ‫ﻓﺈﳍﻨﺎ ﻭﻧﺒﻴﻨﺎ ﻭﻛﺘﺎﺑﻨﺎ‬
‫ﻗﺎﺻﻲ ﺍﳊﺠﻴﺞ ﻟﻨﺴﻜﻪ ﻭﺍﻟﺪﺍﱐ‬ ‫ﻭﺍﻟﻜﻌﺒﺔ ﺍﻟﺒﻴﺖ ﺍﳊﺮﺍﻡ ﻳﺆﻣﻬﺎ‬
‫ﺣﺘﻢ ﻭﺻﻮﻡ ﺍﻟﻔﺮﺽ ﻣﻦ ﺭﻣﻀﺎﻥ‬ ‫ﻭﺻﻼﺓ ﻛﻞ ﺷﻄﺮﻫﺎ ﻭﺯﻛﺎﺗﻪ‬
‫ﻧﺰﻍ ﻟﻴﻔﺘﻨﺎ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ‬ ‫ﺃﻓﺒﻌﺪ ﻫﺬﺍ ﺍﻻﺗﻔﺎﻕ ﻳﺼﻴﺒﻨﺎ‬
‫ﺧﲑ ﺍﻟﱪﻳﺔ ﺭﲪﺔ ﺍﳌﻨﺎﻥ‬ ‫ﻭﺍﻥ ﺍﺧﺘﻠﻔﻨﺎ ﰲ ﺍﻟﻔﺮﻭﻉ ﻓﺬﺍﻙ ﻋﻦ‬
‫ﻭﺃﻣﱵ ﻓﺮﻗﺎ ﺭﻭﻯ ﺍﻟﻄﱪﺍﱐ‬ ‫ﻭﺣﺪﻳﺚ ﺗﻔﺘﺮﻕ ﺍﻟﻨﺼﺎﺭﻯ ﻭﺍﻟﻴﻬﻮﺩ‬
‫ﺇﻻ ﻓﺮﻗﺔ ﱂ ﲣﻞ ﻣﻦ ﻃﻌﺎﻥ‬ ‫ﻟﻜﻦ ﺯﻳﺎﺩﺓ ﻛﻠﻬﺎ ﰲ ﺍﻟﻨﺎﺭ‬
‫ﺑﺎﻟﻨﺺ ﰲ ﺁﻱ ﻣﻦ ﺍﻟﻘﺮﺁﻥ‬ ‫ﺑﻞ ﻛﻠﻬﺎ ﰲ ﺟﻨﺔ ﻭﻋﺪﻭﺍ ‪‬ﺎ‬
‫ﺃﻥ ﺍﳌﻮﺣﺪ ﰲ ﲪﻰ ﺍﻟﺮﲪﻦ‬ ‫ﻭﻛﺬﺍ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺮﺳﻮﻝ ﺗﻈﺎﻓﺮﺕ‬
‫ﻓﺎﻧﻈﺮ ﻓﺘﺎﻭﻯ ﺍﳊﺎﻓﻆ ﺍﻟﺸﻮﻛﺎﱐ‬ ‫ﻭﺇﺫﺍ ﺃﺭﺩﺕ ﺑﻴﺎﻥ ﻣﺎ ﺃﻭﺭﺩﻩ‬
‫ﻣﻦ ﺍﻟﺪﻟﻴﻞ ﻭﺳﺎﻃﻊ ﺍﻟﱪﻫﺎﻥ‬ ‫ﻓﻠﻘﺪ ﺃﺗﻰ ﻓﻴﻬﺎ ﲟﺎ ﻳﺸﻔﻲ ﺍﻟﻐﻠﻴـﻞ‬
‫ﺇﺣﻦ ﺍﻟﻨﻔﻮﺱ ﻭﺷﺄﻓﺔ ﺍﻟﺸﻨﺌﺎﻥ‬ ‫ﻭﺃﻓﺎﺩ ﻓﻴﻬﺎ ﻣﺎ ﻳﻼﺷﻲ ﺑﻴﻨﻨﺎ‬
‫‪‬ﻨﻮﺍ ﻓﺮﺏ‪ ‬ﺍﳋﻴﺒﺔ ﺍﳌﺘﻮﺍﱐ‬ ‫ﺇﻳﻪ‪ ‬ﺭﺟﺎﻝ ﺍﻟﻨﺪﻭﺓ ﺍﺟﺘﻬﺪﻭﺍ ﻭﻻ‬
‫ﲣﺸﻮﺍ ﻣﻌﺮﺓ ﻓﺎﺳﺪﻱ ﺍﻷﺫﻫﺎﻥ( ﺍﻩ‬ ‫ﻭﺍﻣﻀﻮﺍ ﻋﻠﻰ ﻏﻠﻮﺍﺋﻜﻢ ﻗﺪﻣﺎ ﻭﻻ‬

‫ﻭﻳﻌﺠﺒﲏ ﻫﻨﺎ ﻗﻮﻝ ﺍﳌﻘﺒﻠﻲ ﺍﻟﻴﻤﺎﱐ ﰲ ﺍﻟﻌﻠﻢ ﺍﻟﺸﺎﻣﺦ ﺹ‪ ٧‬ﳌﺎ ﺭﺃﻯ ﺍﻟﺘﻌﺼﺐ ﺑﲔ ﺍﳌـﺬﺍﻫﺐ ﺍﻹﺳـﻼﻣﻴﺔ‪:‬‬
‫)ﺍﻟﻠﻬﻢ ﺇﻧﻪ ﻻ ﻣﺬﻫﺐ ﱄ ﺇﻻ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ﻓﻤﻦ ﴰﻠﻪ ﻓﻬﻮ ﺻﺎﺣﱯ ﻭﺃﺧﻲ‪ ،‬ﻭﻣﻦ ﻛﺎﻥ ﻗﺪﻭﺓ ﻓﻴﻪ ﻋﺮﻓﺖ‬
‫ﻟﻪ ﺣﻘﻪ ﻭﺷﻜﺮﺕ ﻟﻪ ﺻﻨﻌﻪ ﻏﲑ ﻏﺎﻝ ﻓﻴﻪ ﻭﻻ ﻣﻘﺼﺮ‪ ...‬ﻳﻜﻔﻴﲏ ﺃﱐ ﻣﻦ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻓﺈﻥ ﺃﳉﺄﱐ ﺇﱃ ﺫﻟﻚ‬
‫ﺍﷲ ﻭﱂ ﻳﺒﻖ ﱄ ﻣﻦ ﺟﻮﺍ‪‬ﻢ ﺑﺪ‪ ‬ﻗﻠﺖ‪ :‬ﻣﺴﻠﻢ‪ ‬ﻣﺆﻣﻦ‪ ،‬ﻓﺈﻥ ﻣﺰﻗﻮﺍ ﺃﺩﳝﻲ ﻭﺃﻛﻠﻮﺍ ﳊﻤﻲ ﻭﺑﺎﻟﻐﻮﺍ ﰲ ﺍﻷﺫﻯ‬
‫ﻭﺍﺳﺘﺤﻠﻮﺍ ﺍﻟﺒﺬﺍ ﻗﻠﺖ‪ :‬ﺳﻼﻡ ﻋﻠﻴﻜﻢ ﻻ ﻧﺒﺘﻐﻲ ﺍﳉﺎﻫﻠﲔ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻛﻤﺎ ﰲ ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ﺝ‪/٣‬ﺹ‪) :٤١٥‬ﻭﺍﷲ ﺗﻌﺎﱃ ﻗﺪ ﲰﺎﻧﺎ ﰲ ﺍﻟﻘـﺮﺁﻥ ﺍﳌﺴـﻠﻤﲔ‬
‫ﺍﳌﺆﻣﻨﲔ ﻋﺒﺎﺩ ﺍﷲ ﻓﻼ ﻧﻌﺪﻝ ﻋﻦ ﺍﻷﲰﺎﺀ ﺍﻟﱵ ﲰﺎﻧﺎ ﺍﷲ ‪‬ﺎ ﺇﱃ ﺃﲰﺎﺀ ﺃﺣﺪﺛﻬﺎ ﻗﻮﻡ ﻭﲰﻮﻫﺎ ﻫﻢ ﻭﺁﺑﺎﺅﻫﻢ‬
‫ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ‪‬ﺎ ﻣﻦ ﺳﻠﻄﺎﻥ(ﺍﻩ‬

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 ‫اﻟﻤﺒﺤﺚ اﻟﺴﺎدس‪ :‬ﻟﻨﺘﻌﺎون ﻓﯿﻤﺎ اﺗﻔﻘﻨﺎ ﻋﻠﯿﮫ‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪) :‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ‪ ...‬ﻭﺗﻌﺎﻭﻧﻮﺍ ﻋﻠﻰ ﺍﻟﱪ ﻭﺍﻟﺘﻘﻮﻯ ﻭﻻ ﺗﻌﺎﻭﻧﻮﺍ ﻋﻠﻰ ﺍﻹﰒ ﻭﺍﻟﻌـﺪﻭﺍﻥ(‪ ،‬ﺇﻥ‬
‫ﻫﺬﻩ ﺍﻵﻳﺔ ﺧﻄﺎﺏ ﻟﻜﻞ ﺍﳌﺆﻣﻨﲔ ﻟﻴﺘﻌﺎﻭﻧﻮﺍ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ ﻋﻠﻰ ﺍﳋﲑ ﻭﱂ ﻳﺴﺘﺜﻦ ﺍﷲ ﺃﺣﺪﺍ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ﻓـﻼ‬
‫ﳚﻮﺯ ﻟﻨﺎ ﺃﻥ ﻧﻘﺼﺮ ﺍﻟﺘﻌﺎﻭﻥ ﻓﻴﻤﺎ ﺑﻴﻨﻨﺎ ﻋﻠﻰ ﺍﻻﻧﺘﻤﺎﺀ ﺍﳌﺬﻫﱯ )ﻋﻘﺪﻱ ﺃﻭ ﻓﻘﻬﻲ ﺃﻭ ﺣﺮﻛﻲ(‬
‫ﻻ ﺗﻘﻞ ﱄ ﻛﻴﻒ ﺃﺗﻌﺎﻭﻥ ﻣﻊ ﻣﺒﺘﺪﻉ؟! ﻓﺈﻥ ﺍﻟﺘﻌﺎﻭﻥ ﻋﻠﻰ ﺍﻟﱪ ﻭﺍﻟﺘﻘﻮﻯ ﻣﻄﻠﻮﺏ ﺣﱴ ﻣﻊ ﺍﻟﻜﻔﺎﺭ ﻓﻀﻼ ﻋﻦ‬
‫ﺍﳌﺴﻠﻤﲔ ﺍﳌﺨﺎﻟﻔﲔ ﰲ ﺍﳌﺬﻫﺐ‪ ،‬ﻓﻠﻘﺪ ﻗﺎﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻋﻦ ﺣﻠﻒ ﺍﻟﻔﻀﻮﻝ ﺍﻟـﺬﻱ‬
‫ﻋﻘﺪﺗﻪ ﻗﺮﻳﺶ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﻟﻨﺼﺮﺓ ﺍﳌﻈﻠﻮﻡ‪) :‬ﻟﻘﺪ ﺣﻀﺮﺕ ﰲ ﺩﺍﺭ ﺍﺑﻦ ﺟﺪﻋﺎﻥ ﺣﻠﻔﺎ ﻣﺎ ﺃﺣﺐ ﺃﻥ ﻟﻪ ﺑـﻪ‬
‫ﲪﺮ ﺍﻟﻨﻌﻢ‪ ،‬ﻭﻟﻮ ﺩﻋﻴﺖ ﺇﻟﻴﻪ ﰲ ﺍﻹﺳﻼﻡ ﻷﺟﺒﺖ( ﺭﻭﺍﻩ ﺍﳊﻤﻴﺪﻱ ﻭﺍﻟﻄﺤﺎﻭﻱ ﻭﻏﲑﳘﺎ‪ ،‬ﻭﻗﺎﻝ ﻋﻦ ﺻـﻠﺢ‬
‫ﺍﳊﺪﻳﺒﻴﺔ‪) :‬ﻟﺌﻦ ﺩﻋﺘﲏ ﻗﺮﻳﺶ ﺇﱃ ﺧﻄﺔ ﻳﻌﻈﻤﻮﻥ ﻓﻴﻬﺎ ﺣﺮﻣﺎﺕ ﺍﷲ ﻷﺟﺒﺖ( ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻏﲑﻩ‪ ،‬ﻓـﺈﺫﺍ‬
‫ﻛﺎﻥ ﺍﻟﺘﺤﺎﻟﻒ ﻭﺍﻟﺘﻌﺎﻭﻥ ﻣﻊ ﺍﻟﻜﻔﺎﺭ ﻋﻠﻰ ﻣﺎ ﻳﻘﺮﻩ ﺍﻟﺪﻳﻦ ﻣﻄﻠﻮﺏ ﻭﻣﺮﻏﺐ ﺑﻪ ﺷﺮﻋﺎ؛ ﻓﻜﻴﻒ ﺑﺎﻟﺘﺤـﺎﻟﻒ‬
‫ﻭﺍﻟﺘﻌﺎﻭﻥ ﻣﻊ ﺍﳌﺨﺎﻟﻔﲔ ﻟﻨﺎ ﰲ ﺍﳌﺬﻫﺐ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ؟!‪ ،‬ﺇﺫﻥ ﻓﻠﻨﺘﺮﺟﻢ ﻫﺬﺍ ﺍﻟﺘﻌﺎﻭﻥ ﺇﱃ ﻭﺍﻗـﻊ ﻭﻟﻨﺘﺨـﺬ‬
‫ﺍﳋﻄﻮﺍﺕ ﺍﻟﻮﺍﻗﻌﻴﺔ ﻟﻠﺘﻌﺎﻭﻥ ﻋﻠﻰ ﺍﻟﻘﻮﺍﺳﻢ ﺍﳌﺸﺘﺮﻛﺔ ﺑﲔ ﺍﳌﺬﺍﻫﺐ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻣﺎ ﺃﻛﺜﺮﻫﺎ‬
‫ﻟﻘﺪ ﻗﺎﻝ ﺣﺴﻦ ﺍﻟﺒﻨﺎ ﻭﻣﻦ ﻗﺒﻠﻪ ﺷﻴﺨﻪ ﳏﻤﺪ ﺭﺷﻴﺪ ﺭﺿﺎ ﻛﻠﻤﺔ ﺗﻜﺘﺐ ﲟﺎﺀ ﺍﻟﺬﻫﺐ ﻳﻨﺒﻐـﻲ ﺃﻥ ﳒﻌﻠـﻬﺎ‬
‫ﻣﻨﻬﺎﺟﺎ ﰲ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﳌﺨﺎﻟﻒ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻫﻲ‪) :‬ﻟﻨﺘﻌﺎﻭﻥ ﻓﻴﻤﺎ ﺍﺗﻔﻘﻨﺎ ﻋﻠﻴﻪ ﻭﻟﻴﻌﺬﺭ ﺑﻌﻀﻨﺎ ﺑﻌﻀﺎ ﻓﻴﻤﺎ‬
‫ﺍﺧﺘﻠﻔﻨﺎ ﻓﻴﻪ(‬
‫ﻭﻗﺪ ﻳﻘﻮﻝ ﻗﺎﺋﻞ‪ :‬ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻻ ﺗﺼﺢ ﻋﻠﻰ ﺇﻃﻼﻗﻬﺎ ﻓﻜﻴﻒ ﻧﻌﺬﺭ ﺍﳌﺨﺎﻟﻒ ﻟﻨﺎ ﺇﺫﺍ ﻛﺎﻥ ﺧﻼﻓـﻪ ﻏـﲑ‬
‫ﻣﻌﺘﱪ؟ ﻓﻨﻘﻮﻝ‪ :‬ﻗﺪ ﺗﻘﺪﻡ ﻣﻌﻨﺎ ﺃﻥ ﻣﻦ ﺑﺬﻝ ﺟﻬﺪﻩ ﺑﺘﺠﺮﺩ ﻓﺄﺧﻄﺄ ﺃﻧﻪ ﻳﻌﺬﺭ ﻭﻟﻮ ﻛﺎﻥ ﺧﻼﻓﻪ ﰲ ﻣﺴـﺎﺋﻞ‬
‫ﺍﻟﻌﻘﻴﺪﺓ ﻓﻀﻼ ﻋﻦ ﻣﺴﺎﺋﻞ ﺍﻟﻔﻘﻪ‪ ،‬ﻭﻟﻜﻨﻨﺎ ﻧﻀﻴﻒ ﺇﱃ ﻣﺎ ﻗﺎﻻﻩ ﻓﻨﻘﻮﻝ‪ ) :‬ﻭﻟﻴﻨﺼﺢ ﻭﻟﻴﺤﺎﻭﺭ ﺑﻌﻀﻨﺎ ﺑﻌﻀﺎ‬
‫ﻓﻴﻤﺎ ﺍﺧﺘﻠﻔﻨﺎ ﻓﻴﻪ( ﻭﻫﺬﻩ ﺍﻹﺿﺎﻓﺔ ﺗﺸﻤﻞ ﺍﳌﻌﺬﻭﺭ ﻭﻏﲑ ﺍﳌﻌﺬﻭﺭ‪ ..‬ﺻﺎﺣﺐ ﺍﻟﺘﺠﺮﺩ ﻭﺻﺎﺣﺐ ﺍﳍـﻮﻯ‪،‬‬
‫ﻧﺴﺄﻝ ﺍﷲ ﺍﻟﻌﺎﻓﻴﺔ ﻣﻦ ﺍﳍﻮﻯ‪.‬‬
‫‪) -‬ﺃﻟﺴﻨﺎ ﻣﺘﻔﻘﲔ ﻋﻠﻰ ﺍﻹﳝﺎﻥ ﺑﺎﷲ ﺍﻟﻮﺍﺣﺪ ﺍﻷﺣﺪ ﻭﺃﻧﻪ ﻣﺘﺼﻒ ﺑﻜﻞ ﻛﻤﺎﻝ ﻣﱰﻩ ﻋـﻦ‬
‫ﻛﻞ ﻧﻘﺺ ﻭﺃﻥ ﻟﻪ ﺍﻷﲰﺎﺀ ﺍﳊﺴﲎ‪ ،‬ﻭﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻛﻼﻡ ﺍﷲ ﻭﺃﻥ ﳏﻤﺪﺍ ﺭﺳـﻮﻝ ﺍﷲ؟‪،‬‬
‫ﻓﻠﻨﺘﻌﺎﻭﻥ ﺇﺫﻥ ﻋﻠﻰ ﻏﺮﺱ ﻣﻌﺎﱐ ﺍﻹﳝﺎﻥ ﺍﳉﻤﻠﻲ ﰲ ﺃﻧﻔﺲ ﺍﻟﻨﺎﺷﺌﺔ ﺑﻌﻴﺪﺍ ﻋﻤـﺎ ﺃﺩﺧﻠـﻪ‬
‫ﺍﳉﺪﻝ ﺍﻟﻔﻠﺴﻔﻲ ﻭﺍﻟﻜﻼﻣﻲ ﰲ ﻋﻠﻢ ﺍﻟﻌﻘﺎﺋﺪ‬
‫‪ -‬ﺃﻟﺴﻨﺎ ﻣﺘﻔﻘﲔ ﻋﻠﻰ ﺃﻥ ﺍﻹﳊﺎﺩ ﺃﻋﻈﻢ ﺧﻄﺮ ﻳﻬﺪﺩ ﺍﻟﺒﺸﺮﻳﺔ ﰲ ﺃﻋﺰ ﻣﻘﺪﺳﺎ‪‬ﺎ؟‪ ،‬ﻓﻠﻨﺘﻌﺎﻭﻥ‬
‫ﺇﺫﻥ ﻋﻠﻰ ﲢﺼﲔ ﺍﻟﺸﺒﺎﺏ ﻣﻦ ﻭﺑﺎﺀ ﺍﻹﳊﺎﺩ ﻭﻣﻘﺪﻣﺎﺗﻪ ﻣﻦ ﺍﻟﺸﻜﻮﻙ ﻭﺍﻟﺸﺒﻬﺎﺕ ﺍﻟـﱵ‬
‫ﺗﺰﻋﺰﻉ ﺍﻟﻌﻘﻴﺪﺓ ﻭﺗﻠﻮﺙ ﺍﻟﻔﻜﺮ‬

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 ‫‪ -‬ﺃﻟﺴﻨﺎ ﻣﺘﻔﻘﲔ ﻋﻠﻰ ﺃﻥ ﺍﻹﳝﺎﻥ ﺑﺎﻵﺧﺮﺓ ﺭﻛﻦ ﰲ ﻛﻞ ﺩﻳﻦ ﻭﺧﺼﻮﺻـﺎ ﺍﻹﺳـﻼﻡ؟‪،‬‬
‫ﻓﻠﻨﺘﻌﺎﻭﻥ ﻋﻠﻰ ﺗﻘﻮﻳﺔ ﺍﻹﳝﺎﻥ ﺑﺎﻵﺧﺮﺓ ﻭﻟﻨﻄﺎﺭﺩ ﺍﻟﺸﺒﻬﺎﺕ ﺍﻟﱵ ﲢﺎﻭﻝ ﺃﻥ ﺗﺸﻜﻚ ﰲ ﻫﺬﻩ‬
‫ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻌﻈﻴﻤﺔ ﺃﻭ ﺍﻟﺸﻬﻮﺍﺕ ﺍﻟﱵ ﺗﺸﻐﻞ ﻋﻨﻬﺎ‬
‫‪ -‬ﺃﻟﺴﻨﺎ ﻣﺘﻔﻘﲔ ﻋﻠﻰ ﺃﺭﻛﺎﻥ ﺍﻹﺳﻼﻡ ﺍﳋﻤﺴﺔ؟ ﻓﻠﻤﺎﺫﺍ ﻻ ﻧﺘﻌﺎﻭﻥ ﻋﻠﻰ ﺣﺴﻦ ﺗﻌﻠﻴﻤﻬـﺎ‬
‫ﻟﻠﻤﺴﻠﻤﲔ ﻭﺍﲣﺎﺫ ﺃﺣﺴﻦ ﺍﻷﺳﺎﻟﻴﺐ ﻟﺪﻋﻮ‪‬ﻢ ﺇﻟﻴﻬﺎ ﻣﺴﺘﻔﻴﺪﻳﻦ ﻣﻦ ﺍﻟﻮﺳﺎﺋﻞ ﺍﳌﻌﺎﺻﺮﺓ؟‬
‫‪ -‬ﺃﻟﺴﻨﺎ ﻣﺘﻔﻘﲔ ﻋﻠﻰ ﺩﻋﺎﺋﻢ ﺍﻹﳝﺎﻥ ﺍﻟﺴﺖ؟ ﻓﻠﻤﺎﺫﺍ ﻻ ﻧﺘﻌﺎﻭﻥ ﻋﻠﻰ ﲡﻠﻴﺘـﻬﺎ ﻭﺗﺜﺒﻴﺘـﻬﺎ‬
‫ﻭﺇﻳﺼﺎﳍﺎ ﺇﱃ ﻋﻘﻮﻝ ﺍﳌﺴﻠﻤﲔ ﻭﻗﻠﻮ‪‬ﻢ ﺑﻠﻐﺔ ﺳﻬﻠﺔ ﺗﻼﺋﻢ ﻳﺴﺮ ﺍﻹﺳﻼﻡ ﺩﻭﻥ ﺍﻟﺪﺧﻮﻝ ﰲ‬
‫ﻣﻌﺎﺭﻙ ﺍﳉﺪﻝ ﺍﻟﱵ ﺃﺛﺎﺭﻫﺎ ﺍﻟﻘﺪﻣﺎﺀ ﺃﻭ ﻳﺜﲑﻫﺎ ﺍﶈﺪﺛﻮﻥ؟‬
‫‪ -‬ﺃﻟﺴﻨﺎ ﻣﺘﻔﻘﲔ ﻋﻠﻰ ﻣﻜﺎﺭﻡ ﺍﻷﺧﻼﻕ ﺍﻟﱵ ﺑ‪‬ﻌﺚ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳـﻠﻢ‬
‫ﻟﻴﺘﻤﻤﻬﺎ ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﰲ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﷲ ﺃﻭ ﻣﻊ ﺍﳋﻠﻖ؟ ﻓﻠﻨﺘﻌﺎﻭﻥ ﺇﺫﻥ ﻋﻠﻰ ﺇﺷﺎﻋﺔ ﻫﺬﻩ‬
‫ﺍﻟﻔﻀﺎﺋﻞ ﻭﺗﺮﺳﻴﺦ ﻫﺬﻩ ﺍﻟﻘﻴﻢ ﺣﱴ ﻳﺸﺐ ﻋﻠﻴﻬﺎ ﺍﻟﺼﻐﲑ ﻭﻳﻬﺮﻡ ﻋﻠﻴﻬﺎ ﺍﻟﻜﺒﲑ ﻭﻟﻨﻄـﺎﺭﺩ‬
‫ﺍﻟﺮﺫﺍﺋﻞ ﺍﻟﱵ ﺗﻀﺎﺩﻫﺎ ﺍﳌﺪﻣﺮﺓ ﻟﻠﻔﺮﺩ ﻭﺍ‪‬ﺘﻤﻊ‬
‫‪ -‬ﺃﻟﺴﻨﺎ ﻣﺘﻔﻘﲔ ﻋﻠﻰ ﳎﻤﻮﻋﺔ ﻛﺒﲑﺓ ﻣﻦ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻟﱵ ﺃﲨﻌﺖ ﻋﻠﻴﻬـﺎ ﺍﻷﻣـﺔ‬
‫ﻓﻐﺪﺕ ﲤﺜﻞ ﻭﺣﺪ‪‬ﺎ ﺍﻟﻔﻜﺮﻳﺔ ﻭﺍﻟﺴﻠﻮﻛﻴﺔ؟ ﻓﻠﻨﻌﺎﻭﻥ ﻋﻠﻰ ﺭﻋﺎﻳﺘﻬﺎ ﻭﺍﻟﻌﻤﻞ ﻋﻠﻰ ﺣﺴﻦ‬
‫ﺗﻄﺒﻴﻘﻬﺎ ﻭﲪﺎﻳﺘﻬﺎ ﻣﻦ ﻋﺒﺚ ﺍﻟﻌﺎﺑﺜﲔ‬
‫‪ -‬ﺃﻟﺴﻨﺎ ﻣﺘﻔﻘﲔ ﻋﻠﻰ ﺃﻥ ﺍﻟﺼﻬﻴﻮﻧﻴﺔ ﺧﻄﺮ ﺩﺍﻫﻢ )ﺧﻄﺮ ﺩﻳﲏ ﻭﻋﺴـﻜﺮﻱ ﻭﺍﻗﺘﺼـﺎﺩﻱ‬
‫ﻭﺳﻴﺎﺳﻲ ﻭﺍﺟﺘﻤﺎﻋﻲ ﻭﺃﺧﻼﻗﻲ ﻭﺛﻘﺎﰲ ﻭﺣﻀﺎﺭﻱ( ﻭﺃ‪‬ﺎ ﺗﺮﻳﺪ ﻫﺪﻡ ﺍﻷﻗﺼﻰ ﻭﲣﻄـﻂ‬
‫ﻭﺗﻌﻤﻞ ﻭﻗﺪ ﺣﻘﻘﺖ ﺍﻟﻜﺜﲑ ﻣﻦ ﺃﺣﻼﻣﻬﺎ ﻭﻣﺎ ﺯﺍﻟﺖ ﰲ ﻋﺪﻭﺍ‪‬ﺎ ﻭﺃ‪‬ﺎ ﲢﺎﺭﺑﻨـﺎ ﻣـﻦ‬
‫ﻣﻨﻄﻠﻖ ﺩﻳﲏ؟ ﻓﻠﻤﺎﺫﺍ ﻻ ﻧﺘﻌﺎﻭﻥ ﻋﻠﻰ ﺃﻥ ﳓﺎﺭ‪‬ﻢ ﲟﺜﻞ ﻣﺎ ﳛﺎﺭﺑﻮﻧﺎ ﺑﻪ ﻭﺃﻥ ﻧﻘﻒ ﰲ ﻭﺟﻪ‬
‫ﻛﻴﺪ ﺍﻟﻴﻬﻮﺩﻳﺔ ﺍﳌﺎﻛﺮﺓ ﰲ ﺃﻓﺮﻳﻘﻴﺎ ﻭﺁﺳﻴﺎ‬
‫‪ -‬ﺃﻟﺴﻨﺎ ﻣﺘﻔﻘﲔ ﻋﻠﻰ ﺃﻥ ﺍﻟﻐﺮﺏ ﱂ ﻳﺘﺤﺮﺭ ﺣﱴ ﺍﻟﻴﻮﻡ ﻣﻦ ﺭﻭﺡ ﺍﳊﺮﻭﺏ ﺍﻟﺼﻠﻴﺒﻴﺔ ﻭﻣـﺎ‬
‫ﺯﺍﻟﺖ ﲢﻜﻢ ﻛﺜﲑﺍ ﻣﻦ ﺗﺼﺮﻓﺎﺗﻪ ﻛﻤﺎ ﻳﻈﻬﺮ ﺑﲔ ﺍﳊﲔ ﻭﺍﳊﲔ ﻣﻦ ﻭﻗﺎﺋﻊ ﺷﱴ؟ ﻓﻠﻨﺘﻌﺎﻭﻥ‬
‫ﺇﺫﻥ ﻋﻠﻰ ﺍﻟﺘﺼﺪﻱ ﳍﺬﻩ ﺍﳊﺮﻭﺏ ﺍﻟﺼﻠﻴﺒﻴﺔ ﺍﳉﺪﻳﺪﺓ ﺑﺄﺳﻠﺤﺘﻬﺎ ﺍﳉﺪﻳﺪﺓ‬
‫‪ -‬ﺃﻟﺴﻨﺎ ﻣﺘﻔﻘﲔ ﻋﻠﻰ ﺃﻥ ﺍﻟﺘﻨﺼﲑ ﻳﻐﺰﻭ ﻋﺎﳌﻨﺎ ﺍﻹﺳﻼﻣﻲ ﲟﺎ ﳝﻠﻚ ﻣﻦ ﻭﺳﺎﺋﻞ ﻣﺘﻄـﻮﺭﺓ‬
‫ﻭﻃﺎﻗﺎﺕ ﺟﺒﺎﺭﺓ ﻭﻳﺴﺘﻐﻞ ﺣﺎﻻﺕ ﺍﻟﻔﻘﺮ ﻭﺍﳉﻬﻞ ﻭﺍﳌﺮﺽ ﻭﺍﳉﻮﻉ ﺍﳌﻨﺘﺸﺮﺓ ﻭﻟﻸﺳـﻒ‬
‫ﰲ ﺃﻣﺘﻨﺎ ﰲ ﺁﺳﻴﺎ ﻭﺃﻓﺮﻳﻘﻴﺎ ﻭﻗﺪ ﳒﺢ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﻷﻗﻄﺎﺭ؟ ﻓﻠﻨﺘﻌﺎﻭﻥ ﻛﻠﻨﺎ ﻋﻠﻰ ﺍﻟﻮﻗﻮﻑ‬
‫ﰲ ﻭﺟﻪ ﻫﺬﻩ ﺍﻟﻐﺰﻭ ﺍﻟﺪﻳﲏ ﻭﻟﻨﺒﺬﻝ ﻟﻨﺼﺮﺓ ﺣﻘﻨﺎ ﻛﻤﺎ ﻳﺒﺬﻟﻮﻥ ﻟﻨﺼﺮﺓ ﺑﺎﻃﻠﻬﻢ ﺑﻞ ﻳﻜﻔﻲ‬
‫ﺃﻥ ﻧﺒﺬﻝ ﺑﻌﺾ ﻣﺎ ﻳﺒﺬﻟﻮﻧﻪ‬

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 ‫‪ -‬ﺃﻟﺴﻨﺎ ﻣﺘﻔﻘﲔ ﻋﻠﻰ ﺃﻥ ﺍﻟﺸﻴﻮﻋﻴﺔ ﲢﺎﺭﺑﻨﺎ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﻭﺍﻟﻔﻜﺮ ﻭﺍﻷﺭﺽ؟ ﻓﻠﻨﺘﻌﺎﻭﻥ ﲨﻴﻌﺎ‬
‫ﻋﻠﻰ ﻣﻘﺎﻭﻣﺔ ﺍﻟﻐﺰﻭ ﺍﻟﺸﻴﻮﻋﻲ ﻭﺍﻟﻐﺰﻭ ﺍﻟﻔﻜﺮﻱ ﻭﺍﻟﺴﻴﺎﺳﻲ ﻭﺍﻟﻌﺴﻜﺮﻱ ﻭﻟﻨﺤﻢ ﺃﺑﻨﺎﺀﻧـﺎ‬
‫ﻭﺩﻳﺎﺭﻧﺎ ﻣﻦ ﻫﺬﺍ ﺍﻟﺰﺣﻒ ﺍﻷﲪﺮ‬
‫‪ -‬ﺃﻟﺴﻨﺎ ﻣﺘﻔﻘﲔ ﻋﻠﻰ ﺃﻥ ﻣﺌﺎﺕ ﺍﳌﻼﻳﲔ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﳚﻬﻠﻮﻥ ﺃﻭﻟﻴﺎﺕ ﺩﻳﻨﻬﻢ ﺍﳌﺘﻔﻖ ﻋﻠﻴﻬﺎ‬
‫ﻭﻻ ﻳﻜﺎﺩﻭﻥ ﻳﻌﺮﻓﻮﻥ ﻣﻦ ﺍﻹﺳﻼﻡ ﺇﻻ ﺍﲰﻪ؟ ﻓﻠﻨﺘﻌﺎﻭﻥ ﻋﻠﻰ ﺗﻌﻠﻴﻬﻢ ﻫﺬﻩ ﺍﻟﺸﻌﻮﺏ ﺃﻟﻒ‬
‫ﺑﺎﺀ ﺍﻹﺳﻼﻡ ﻭﺃﺭﻛﺎﻥ ﺍﻟﺪﻳﻦ ﺍﻷﺳﺎﺳﻴﺔ ﻣﻦ ﺍﻟﻌﻘﺎﺋﺪ ﻭﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﺍﻷﺧﻼﻕ ﺍﳌﺘﻔﻖ ﻋﻠﻴﻬـﺎ‬
‫ﺑﲔ ﺍﳌﺬﺍﻫﺐ ‪ ،‬ﻭﻫﺬﺍ ﳛﺘﺎﺝ ﻣﻨﺎ ﺇﱃ ﺟﻬﻮﺩ ﻛﺒﲑﺓ ﺗﻨﺴﻴﻨﺎ ﻣﺎ ﻧﺘﺠﺎﺩﻝ ﻓﻴﻪ ﻣﻦ ﻣﺴـﺎﺋﻞ‬
‫ﻫﻴﻬﺎﺕ ﺃﻥ ﻳﻨﺘﻬﻲ ﻓﻴﻬﺎ ﺍﳋﻼﻑ‬
‫‪ -‬ﺃﻟﺴﻨﺎ ﻣﺘﻔﻘﲔ ﻋﻠﻰ ﺃﻥ ﺃﺭﺑﻌﺔ ﻣﻠﻴﺎﺭ ﻣﻦ ﺳﻜﺎﻥ ﺍﻷﺭﺽ ﻻ ﻳﻌﺮﻑ ﺃﻛﺜﺮﻫﻢ ﻋﻦ ﺍﻹﺳﻼﻡ‬
‫ﺷﻴﺌﺎ ﻳﺬﻛﺮ؟ ﻭﻣﻦ ﻋﺮﻑ ﻓﺈﳕﺎ ﻳﻌﺮﻑ ﺻﻮﺭﺓ ﻣﺸﻮﻫﺔ‪ ،‬ﻓﻬﺆﻻﺀ ﱂ ﺗﺒﻠﻐﻬﻢ ﺍﻟﺪﻋﻮﺓ ﺑﻠﻮﻏﺎ‬
‫ﺣﻘﻴﻘﻴﺎ ﻭﳓﻦ ﻣﺴﺌﻮﻟﻮﻥ ﻋﻦ ﺇﻳﺼﺎﻝ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺇﻟﻴﻬﻢ ﻭﻋﻠﻴﻨﺎ ﺃﻥ ﳔﺎﻃﺐ ﻛـﻞ‬
‫ﻗﻮﻡ ﺑﻠﺴﺎ‪‬ﻢ ﻭﻧﻘﻴﻢ ﺍﳊﺠﺔ ﻭﻧﺰﻳﻞ ﺍﻟﺸﺒﻬﺎﺕ ﻓﻠﻤﺎﺫﺍ ﻻ ﻧﺘﻌﺎﻭﻥ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﺍﻟﻜﺒﲑ‬
‫ﻭﳒﻨﺪ ﻟﻪ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻷﻣﻮﺍﻝ‬
‫‪ -‬ﺃﻟﺴﻨﺎ ﻣﺘﻔﻘﲔ ﻋﻠﻰ ﺃﻥ ﺍﻟﻘﻮﻯ ﺍﻟﻌﻠﻤﺎﻧﻴﺔ ﺗﺒﺬﻝ ﺟﻬﻮﺩﺍ ﻣﺴﺘﻤﻴﺘﺔ ﻹﻳﻘﺎﻑ ﺗﻄﺒﻴﻖ ﺍﻟﺸﺮﻳﻌﺔ‬
‫ﻭﺗﺸﻮﻳﻪ ﺻﻮﺭ‪‬ﺎ ﰲ ﺍﳌﺴﻠﻤﲔ؟ ﻓﻠﻤﺎﺫﺍ ﻻ ﻳﺘﻌﺎﻭﻥ ﺍﳌﺴـﻠﻤﻮﻥ ﲟﺨﺘﻠـﻒ ﻣﺪﺍﺭﺳـﻬﻢ‬
‫ﻭﻓﺼﺎﺋﻠﻬﻢ ﻟﻠﻮﻗﻮﻑ ﺻﻔﺎ ﺃﻣﺎﻡ ﻫﺬﻩ ﺍﻟﺘﻜﺘﻞ ﺍﻟﻌﻠﻤﺎﱐ ﺍﳌﺆﻳﺪ ﻣﻦ ﺍﻟﻘﻮﻯ ﺍﳌﻌﺎﺩﻳﺔ ﻟﻺﺳﻼﻡ‬
‫ﰲ ﺍﻟﺸﺮﻕ ﻭﺍﻟﻐﺮﺏ؟‬
‫‪ -‬ﻭﺃﺧﲑﺍ ﳌﺎﺫﺍ ﻻ ﻧﺘﻨﺎﺳﺎ ﺧﻼﻓﺎﺗﻨﺎ ﺍﳉﺰﺋﻴﺔ ﻟﻠﺘﻀﺎﻡ ﺟﻬﻮﺩﻧﺎ ﻭﺗﻠﺘﺌﻢ ﺻـﻔﻮﻓﻨﺎ ﻭﺗﺘﻮﺣـﺪ‬
‫ﺟﺒﻬﺘﻨﺎ ﰲ ﻣﻮﺍﺟﻬﺔ ﺍﻟﻘﻮﻯ ﺍﻟﻀﺨﻤﺔ ﺍﳌﻌﺎﺩﻳﺔ ﻟﻨﺎ ﻭﺍﳌﺘﺮﺑﺼﺔ ﺑﻨﺎ‪ ،‬ﻭﺍﻟﱵ ﲣﺘﻠﻒ ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ‬
‫ﻭﻟﻜﻨﻬﺎ ﺗﺘﻔﻖ ﻋﻠﻴﻨﺎ؟ ﺇﻥ ﺍﳌﺘﻔﻖ ﻋﻠﻴﻪ ﻟﻴﺲ ‪‬ﲔ ﻭﻻ ﻗﻠﻴﻞ ﻭﻫﻮ ﳛﺘﺎﺝ ﺇﱃ ﺟﻬﻮﺩ ﻭﺟﻬﻮﺩ‬
‫ﺗﺸﻐﻞ ﻛﻞ ﺃﻓﻜﺎﺭﻧﺎ ﻭﺃﻭﻗﺎﺗﻨﺎ ﻭﺇﻣﻜﺎﻧﻴﺎﺗﻨﺎ‪ ،‬ﺣﺮﺍﻡ ﻋﻠﻰ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺃﻥ ﺗﻌﺘﺮﻙ ﻋﻠﻰ‬
‫ﺗﻠﻚ ﺍﳌﺴﺎﺋﻞ ﺍﻟﻔﺮﻋﻴﺔ ﻭﺗﺪﻉ ﺗﻠﻚ ﺍﻟﺜﻐﺮﺍﺕ ﺍﳍﺎﺋﻠﺔ ﺩﻭﻥ ﺃﻥ ﺗﺴﺪﻫﺎ ﺑﻜﺘﺎﺋﺐ ﺍﳌﺆﻣﻨﲔ‬
‫ﺍﻟﺼﺎﺩﻗﲔ(ﺍﻩ ﺍﻗﺘﺒﺎﺱ ﻣﻦ ﺩ‪.‬ﺍﻟﻘﺮﺿﺎﻭﻱ ﰲ ﻛﺘﺎﺑﻪ )ﺍﻟﺼﺤﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺑﲔ ﺍﻻﺧـﺘﻼﻑ‬
‫ﺍﳌﺸﺮﻭﻉ ﻭﺍﻟﺘﻔﺮﻕ ﺍﳌﺬﻣﻮﻡ( ﺹ‪٩٩‬ﺑﺘﺼﺮﻑ‬

‫اﻟﻤﺒﺤﺚ اﻟﺴﺎﺑﻊ ‪ :‬ﻻ ﻟﻺرھﺎب اﻟﻔﻜﺮي وﻻ ﻟﺮدود اﻷﻓﻌﺎل‬

‫ﺗﻘﺪﻣﺖ ﻣﻌﻨﺎ ﺍﶈﻨﺔ ﺍﻟﱵ ﺣﺼﻠﺖ ﻟﻠﺒﺨﺎﺭﻱ ﻣﻦ ﻗﺒﻞ ﺍﻟﺬﻫﻠﻲ ﺑﺴﺒﺐ )ﻣﺴﺄﻟﺔ ﺍﻟﻠﻔﻆ( ﻭﻗﺪ ﺣﺼﻞ ﻟـﺒﻌﺾ‬
‫ﻋﻠﻤﺎﺀ ﻧﻴﺴﺎﺑﻮﺭ ﺑﺴﺒﺒﻬﺎ ﺇﺭﻫﺎﺏ ﻓﻜﺮﻱ ﺇﺫ ﻛﺎﻧﻮﺍ ﻳﻮﺍﻓﻘﻮﻥ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﻗﻮﻟﻪ ﻟﻜﻨﻬﻢ ﻻ ﳚـﺮﺅﻭﻥ ﻋﻠـﻰ‬

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 ‫ﺇﻇﻬﺎﺭ ﺫﻟﻚ ﺧﻮﻓﺎ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ ﻣﻦ ﺍﻟﺘﺼﻨﻴﻒ ﺃﻭ ﻣﻦ ﺍﻷﺫﻳﺔ ﻓﻔﻲ ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ ‪) :٤٦٢ /١٢‬ﻋـﻦ‬
‫ﺇﺑﺮﺍﻫﻴﻢ ﻭﺭﺍﻕ ﺃﲪﺪ ﺑﻦ ﺳﻴﺎﺭ ﻗﺎﻝ‪ :‬ﳌﺎ ﻗﺪﻡ ﺍﻟﺒﺨﺎﺭﻱ ﻣﺮﻭ ﺍﺳﺘﻘﺒﻠﻪ ﺃﲪﺪ ﺑﻦ ﺳﻴﺎﺭ ﻓﻴﻤﻦ ﺍﺳﺘﻘﺒﻠﻪ ﻓﻘﺎﻝ ﻟﻪ‬
‫ﺃﲪﺪ‪ :‬ﻳﺎ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ ﳓﻦ ﻻ ﳔﺎﻟﻔﻚ ﻓﻴﻤﺎ ﺗﻘﻮﻝ!!! ﻭﻟﻜﻦ ﺍﻟﻌﺎﻣﺔ ]ﺃﻱ ﻋﺎﻣﺔ ﺍﶈـﺪﺛﲔ[ ﻻ ﲢﻤـﻞ ﺫﺍ‬
‫ﻣﻨﻚ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﺇﱐ ﺃﺧﺸﻰ ﺍﻟﻨﺎﺭ‪ ،‬ﺃﺳﺄﻝ ﻋﻦ ﺷﻲﺀ ﺃﻋﻠﻤﻪ ﺣﻘﺎ ﺃﻥ ﺃﻗﻮﻝ ﻏﲑﻩ‪ ،‬ﻓﺎﻧﺼﺮﻑ ﻋﻨـﻪ‬
‫ﺃﲪﺪ ﺑﻦ ﺳﻴﺎﺭ‬
‫ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﰊ ﺣﺎﰎ ﰲ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ‪ :‬ﻗﺪﻡ ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺍﻟﺮﻱ ﺳﻨﺔ ﲬﺴﲔ ﻭﻣـﺎﺋﺘﲔ‬
‫ﻭﲰﻊ ﻣﻨﻪ ﺃﰊ ﻭﺃﺑﻮ ﺯﺭﻋﺔ ﻭﺗﺮﻛﺎ ﺣﺪﻳﺜﻪ ﻋﻨﺪﻣﺎ ﻛﺘﺐ ﺇﻟﻴﻬﻤﺎ ﳏﻤﺪ ﺑﻦ ﳛﲕ ﺃﻧﻪ ﺃﻇﻬﺮ ﻋﻨﺪﻫﻢ ﺑﻨﻴﺴﺎﺑﻮﺭ‬
‫ﺃﻥ ﻟﻔﻈﻪ ﺑﺎﻟﻘﺮﺁﻥ ﳐﻠﻮﻕ‪ .‬ﻗﺎﻝ ﺍﻟﺬﻫﱯ‪ :‬ﻗﻠﺖ ﺇﻥ ﺗﺮﻛﺎ ﺣﺪﻳﺜﻪ ﺃﻭ ﱂ ﻳﺘﺮﻛﺎﻩ ﺍﻟﺒﺨﺎﺭﻱ ﺛﻘﺔ ﻣﺄﻣﻮﻥ ﳏﺘﺞ‬
‫ﺑﻪ ﰲ ﺍﻟﻌﺎﱂ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻗﺘﻴﺒﺔ ﰲ ﻛﺘﺎﺑﻪ )ﺍﻻﺧﺘﻼﻑ ﰲ ﺍﻟﻠﻔﻆ ﻭﺍﻟﺮﺩ ﻋﻠﻰ ﺍﳉﻬﻤﻴﺔ( ﺹ‪) :٥١‬ﻛﻞ ﻣﻦ ﺍﺩﻋﻰ ﺷﻴﺌﺎ ﺃﻭ‬
‫ﺍﻧﺘﺤﻞ ﳓﻠﺔ ﻓﻬﻮ ﻳﺰﻋﻢ ﺃﻥ ﺍﳊﻖ ﻓﻴﻤﺎ ﺍﺩﻋﻰ ﻭﻓﻴﻤﺎ ﺍﻧﺘﺤﻞ‪ ..‬ﻭﻗﺪ ﺑﻠﻲ ﺑﺎﻟﻔﺮﻳﻘﲔ ﺍﳌﺴﺘﺒﺼﺮ‪ ‬ﺍﳌﺴﺘﺮﺷﺪ‪‬‬
‫ﻭﺑﺈﻋﻨﺎ‪‬ﻢ ﻭﺇﻏﻼﻇﻬﻢ ﳌﻦ ﺧﺎﻟﻔﻬﻢ ﻭﺇﻛﻔﺎﺭﻩ ﻭﺇﻛﻔﺎﺭ ﻣﻦ ﺷﻚ ﰲ ﻛﻔﺮﻩ‬
‫ﻓﺈﻧﻪ ﺭﲟﺎ ﻭﺭﺩ ﺍﻟﺸﻴﺦ‪ ‬ﺍﳌﺼﺮ ﻓﻘﻌﺪ ﻟﻠﺤﺪﻳﺚ ﻭﻫﻮ ﻣﻦ ﺍﻷﺩﺏ ﻭﺍﻟﺘﻤﻴﻴﺰ ﻏﻔﻞﹲ‪ ،‬ﻟﻴﺲ ﻟﻪ ﻣﻦ ﻣﻌﺎﱐ ﺍﻟﻌﻠﻢ ﺇﻻ‬
‫ﺗﻘﺎﺩﻡ ﺳﻨﻪ ﻭﺃﻧﻪ ﻗﺪ ﲰﻊ ﻣﻦ ﻓﻼﻥ ﻭﻓﻼﻥ ﻓﻴﺒﺪﺃﹸﻭﻧﻪ ﻗﺒﻞ ﺍﻟﻜﺘﺎﺏ ﺑﺎﶈﻨﺔ‪ ،‬ﻓﺎﻟﻮﻳﻞ ﻟﻪ ﺇﻥ ﺗﻠﻌﺜﻢ ﺃﻭ ﲤﻜﺚ ﺃﻭ‬
‫ﺳﻌﻞ ﺃﻭ ﺗﻨﺤﻨﺢ ﻗﺒﻞ ﺃﻥ ﻳﻌﻄﻴﻬﻢ ﻣﺎ ﻳﺮﻳﺪﻭﻥ‪ ،‬ﻓﻴﺤﻤﻠﻪ ﺍﳋﻮﻑ ﻣﻦ ﻗﺪﺣﻬﻢ ﻓﻴﻪ ﻭﺇﺳﻘﺎﻃﻬﻢ ﻟﻪ ﻋﻠﻰ ﺃﻥ‬
‫ﻳﻌﻄﻴﻬﻢ ﺍﻟﺮﺿﺎ ﻓﻴﺘﻜﻠﻢ ﺑﻐﲑ ﻋﻠﻢ ﻭﻳﻘﻮﻝ ﺑﻐﲑ ﻓﻬﻢ‪ ،‬ﻓﻴﺘﺒﺎﻋﺪ ﻋﻦ ﺍﷲ ﰲ ﺍ‪‬ﻠﺲ ﺍﻟﺬﻱ ﺃﻣﻞ ﺃﻥ ﻳﺘﻘﺮﺏ ﻓﻴﻪ‬
‫ﻣﻨﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﳑﻦ ﻳﻌﺘﻘﺪ ﻋﻠﻰ ﳐﺎﻟﻔﺘﻬﻢ ﺳﺎﻡ ﻧﻔﺴﻪ ﺇﻇﻬﺎﺭ ﻣﺎ ﳛﺒﻮﻥ ﻟﻴﻜﺘﺒﻮﺍ ﻋﻨﻪ‬
‫ﻭﺇﻥ ﺭﺃﻭﺍ ﺣﺪﺛﺎ ﻣﺴﺘﺮﺷﺪﺍ ﺃﻭ ﻛﻬﻼ ﻣﺘﻌﻠﻤﺎ ﺳﺄﻟﻮﻩ ﻓﺈﻥ ﻗﺎﻝ ﳍﻢ‪ :‬ﺃﻧﺎ ﻃﺎﻟﺐ ﺣﻘﻴﻘﺔ ﻫﺬﺍ ﺍﻷﻣﺮ ﻭﺃﺳﺄﻝ‬
‫ﻋﻨﻪ ﻭﱂ ﻳﺼﺢ ﱄ ﺷﻲﺀ ﺑﻌﺪ ‪-‬ﻭﺇﳕﺎ ﺻﺪﻗﻬﻢ ﻋﻦ ﻧﻔﺴﻪ ﻭﺍﻋﺘﺬﺭ ﺑﻌﺬﺭﹴ ﺍﷲ ﻳﻌﻠﻢ ﺻﺪﻗﻪ‪ ،‬ﻭﻫﻢ ﻳﻌﻠﻤﻮﻥ‬
‫ﺃﻥ ﺍﷲ ﱂ ﻳﻜﻠﻔﻪ ﺇﺫﺍ ﱂ ﻳﻌﻠﻢ ﺇﻻ ﺃﻥ ﻳﺴﺄﻝ ﻭﻳﺒﺤﺚ ﻟﻴﻌﻠﻢ‪-‬؛ ﻛﺬﺑﻮﻩ ﻭﺁﺫﻭﻩ ﻭﻗﺎﻟﻮﺍ‪ :‬ﺧﺒﻴﺚ ﻓﺎﻫﺠﺮﻭﻩ‬
‫ﻭﻻ ﺗﻘﺎﻋﺪﻭﻩ‬
‫ﺃﻓﺘﺮﻯ ﻟﻮ ﻛﺎﻥ ﻣﺎ ﻫﻢ ﻋﻠﻴﻪ ﻣﻦ ﺍﻋﺘﻘﺎﺩﻫﻢ ﻫﺬﺍ ﺍﻷﻣﺮ ﺃﺻﻞ ﺍﻟﺘﻮﺣﻴﺪ ﺍﻟﺬﻱ ﻻ ﳚﻮﺯ ﻟﻠﻨﺎﺱ ﺃﻥ ﳚﻬﻠﻮﻩ ﻭﻗﺪ‬
‫ﲰﻌﻮﻩ ﻣﻦ ﺭﺳﻮﻝ ﺍﷲ ﻣﺸﺎﻓﻬﺔ؛ ﺃﻛﺎﻥ ﳚﺐ ﺃﻥ ﻳﺒﻠﻎ ﻓﻴﻪ ﻫﺬﻩ ﺍﻟﻐﺎﻳﺔ؟!(ﺍﻧﺘﻬﻰ‬

‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻮﺯﻳﺮ ﺍﻟﻴﻤﺎﱐ ﰲ ﺇﻳﺜﺎﺭ ﺍﳊﻖ ﺹ ‪) :١٩‬ﻫﺬﺍ ﻣﻊ ﻣﺎ ﰲ ﺍﻟﺘﻜﻔﲑ ﻟﻠﻤﺨﻄﺊ ﰲ ﻫﺬﻩ ﺍﻟﺪﻗﺎﺋﻖ ﻣـﻦ‬
‫ﺍﳌﻔﺴﺪﺓ‪ ،‬ﻭﻣﻦ ﺫﻟﻚ ﻋﺪﻡ ﺟﺴﺮﺓ ﺍﻟﻨﺎﻇﺮ ﻋﻠﻰ ﺍﳌﺨﺎﻟﻔﺔ ﻷ‪‬ﺎ ﺻﺎﺭﺕ ﻣﺜﻞ ﺍﻟﺮﺩﺓ ﻣﻦ ﺍﻟﺪﻳﻦ ﻭﻟﻮﻻ ﺫﻟﻚ‬
‫ﻻﺗﻀﺢ ﻛﺜﲑ ﻣﻦ ﺍﻟﺪﻗﺎﺋﻖ‪ .‬ﻓﺈﻥ ﺃﻭﺍﺋﻞ ﺃﻫﻞ ﻋﻠﻢ ﺍﻟﻜﻼﻡ ﻻﺑﺪ ﺃﻥ ﻳﻘﺼ‪‬ﺮﻭﺍ ﻛﻤﺎ ﻫﻮ ﺍﻟﻌﺎﺩﺓ ﺍﻟﺪﺍﺋﻤﺔ ﰲ ﻛﻞ‬

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 ‫ﻣﻦ ﺍﺑﺘﺪﺃ ﻣﺎ ﱂ ﻳﺴﺒﻖ ﺇﻟﻴﻪ‪ ،‬ﻓﻠﻤﺎ ﻛﻔﺮﻭﺍ ﺍﳌﺨﺎﻟﻒ ﻛﺘﻢ ﺑﻌﻀﻬﻢ ﺍﳌﺨﺎﻟﻔﺔ ﻭﺗﻜﻠـﻒ ﺑﻌﻀـﻬﻢ ﺍﳌﻮﺍﻓﻘـﺔ‬
‫ﺑﺎﻟﺘﺄﻭﻳﻞ ﺍﻟﺒﻌﻴﺪ ﻭﻓﺴﺪ ﺍﻷﻛﺜﺮﻭﻥ(ﺍﻩ‬
‫ﳌﺎﺫﺍ ﺍﻹﺭﻫﺎﺏ ﺍﻟﻔﻜﺮﻱ؟! ﳌﺎﺫﺍ ﻻ ﻧﺪﻉ ﻟﻠﻨﺎﺱ ﺍﳊﺮﻳﺔ ﰲ ﺍﻟﺘﻔﻜﲑ؟! ﻭﳌﺎﺫﺍ ﻻ ﻧﺪﻉ ﻟﻠﻨﺎﺱ ﺍﳊﺮﻳﺔ ﰲ ﺇﺑـﺪﺍﺀ‬
‫ﺍﻟﺮﺃﻱ؟! ﻟﻜﻦ ﻟﻨﻄﻠﺐ ﻣﻨﻬﻢ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺘﺠﺮﺩ ﻭﺍﻹﻧﺼﺎﻑ ﻭﺍﻟﺒﺤﺚ ﻗﺎﺋﺪﻫﻢ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ‪ ،‬ﰒ ﺑﻌﺪ ﺫﻟـﻚ‬
‫ﻧﻨﺎﻗﺸﻬﻢ ﰲ ﺁﺭﺍﺋﻬﻢ ﻭﳓﺎﻭﺭﻫﻢ ﺣﻮﳍﺎ‪ ،‬ﻭﻻ ﺷﻚ ﺃﻥ ﻟﻜﻞ ﺷﻲﺀ ﺣﺪﻭﺩﺍ ﻟﻜﻦ ﺑﻌﻀﻬﻢ ﺿﻴﻘﻬﺎ ﻭﺑﻌﻀـﻬﻢ‬
‫ﻭﺳﻌﻬﺎ ﻭﺑﻌﻀﻬﻢ ﺗﻮﺳﻂ ﻗﺎﻝ ﺍﻟﻘﺎﲰﻲ ﰲ ﻛﺘﺎﺑﻪ ﰲ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ﺹ‪) :٣٧‬ﺩﻉ ﳐﺎﻟﻔﻚ ‪-‬ﺇﻥ ﻛﻨﺖ‬
‫ﲢﺐ ﺍﳊﻖ‪ -‬ﻳﺼﺮﺡ ﲟﺎ ﻳﻌﺘﻘﺪ ﻓﺈﻣﺎ ﺃﻥ ﻳﻘﻨﻌﻚ ﻭﺇﻣﺎ ﺃﻥ ﺗﻘﻨﻌﻪ ﻭﻻ ﺗﻌﺎﻣﻠﻪ ﺑﺎﻟﻘﺴﺮ ﻓﻤﺎ ﺍﻧﺘﺸـﺮ ﻓﻜـﺮ‬
‫ﺑﺎﻟﻌﻨﻒ ﺃﻭ ﺗﻔﺎﻫﻢ ﻗﻮﻡ ﺑﺎﻟﻄﻴﺶ ﻭﺍﻟﺮﻋﻮﻧﺔ‪...‬‬
‫ﻓﺈﻥ ﺍﺧﺘﻼﻑ ﺍﻵﺭﺍﺀ ﻣﻦ ﺳﻨﻦ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﻭﻫﻮ ﻣﻦ ﺃﻫﻢ ﺍﻟﻌﻮﺍﻣﻞ ﰲ ﺭﻗﻲ ﺍﻟﺒﺸﺮ‪ ،‬ﻭﺍﻷﺩﺏ ﻣﻊ ﻣﻦ ﻳﻘﻮﻝ‬
‫ﻓﻜﺮﻩ ﺑﺎﻟﻠﻄﻒ ﻗﺎﻋﺪﺓ ﻻ ﳚﺐ ﺍﻟﺘﺨﻠﻒ ﻋﻨﻬﺎ ﰲ ﻛﻞ ﳎﺘﻤﻊ‪ ،‬ﻭﺍﻟﺘﻌﺎﺩﻱ ﻋﻠﻰ ﺍﳌﻨﺎﺯﻉ ﺍﻟﺪﻳﻨﻴﺔ ﻭﻏﲑﻫﺎ ﻣﻦ‬
‫ﺷﺄﻥ ﺍﳉﺎﻫﻠﲔ ﻻ ﺍﻟﻌﺎﳌﲔ ﻭﺍﳌﻬﻮﺳﲔ ﻻ ﺍﳌﻌﺘﺪﻟﲔ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺩ‪.‬ﻳﻮﺳﻒ ﺍﻟﻘﺮﺿﺎﻭﻱ‪...) :‬ﻭﺃﻟﱠﻒ ﺃﺣﺪ ﻋﻠﻤﺎﺀ ﺍﻷﺯﻫﺮ )ﺍﻟﺸﻴﺦ ﻣﻨﺼﻮﺭ ﳏﻤﺪ ﻋﻮﻳﺲ( ﻛﺘﺎﺑﺎ ﻋﻨﻮﺍﻧﻪ‪:‬‬
‫)ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻟﻴﺲ ﺳﻠﻔﻴﺎ!( ﻳﺮﻳﺪ ﺃﻧﻪ ﺧﺎﻟﻒ ﺍﻟﺴﻠﻒ ﰲ ﺇﻧﻜﺎﺭﻩ ﺃﻥ ﻣﺬﻫﺒﻬﻢ ﻫﻮ ﺍﻟﺘﻔﻮﻳﺾ‪ ،‬ﻭﻗﺪ ﺳﺎﻕ ﲨﻠﺔ‬
‫ﻣﻦ ﺍﻷﻗﻮﺍﻝ ﺗﺪﻝﱡ ﻋﻠﻰ ﺃﻥ ﻣﺬﻫﺐ ﺍﻟﺴﻠﻒ ﻫﻮ ﺍﻟﺘﻔﻮﻳﺾ‪ ،‬ﻭﺃﻥ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻫﻮ ﺍﻟﺬﻱ ﺧﺎﻟﻒ ﻣﻨﻬﺞ ﺍﻟﺴﻠﻒ‬
‫ﰲ ﺫﻟﻚ‪.‬‬
‫ﻭﻗﺪ ﻧﻔﺪ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﺍﻟﺴﻮﻕ‪ ،‬ﻭﱂ ﻳﻄﺒﻊ ﻣﺮ‪‬ﺓ ﺃﺧﺮﻯ‪ ،‬ﻭﺣﺎﻭﻟﺖ‪ ‬ﺍﳊﺼﻮﻝ ﻋﻠﻰ ﻧﺴﺨﺔ ﻣﻨﻪ ﻓﻠﻢ ﺃﻓﻠﺢ‪،‬‬
‫ﻭﻗﺪ ﻟﻘﻴﺖ‪ ‬ﻣﺆﻟﱢﻔﻪ ‪-‬ﻭﺃﻧﺎ ﺃﻋﺮﻓﻪ ﻣﻦ ﻗﺒﻞ‪ -‬ﰲ ﺍﻟﻜﻮﻳﺖ ﺣﻴﺚ ﻳﻌﻤﻞ ﺇﻣﺎﻣﺎ ﻭﺧﻄﻴﺒﺎ ﻷﺣﺪ ﺍﳌﺴﺎﺟﺪ ﻫﻨﺎﻙ‪،‬‬
‫ﻓﺴﺄﻟﺘ‪‬ﻪ ﻋﻦ ﻛﺘﺎﺑﻪ ﻫﺬﺍ‪ ،‬ﻓﺎﻟﺘﻔﺖ‪ ‬ﳝﻴﻨﺎ ﻭﴰﺎﻻ‪ ،‬ﻭﻗﺎﻝ ﱄ‪ :‬ﺃﺭﺟﻮﻙ ﻻ ﺗﺬﻛﺮ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺣﱴ ﻻ ﻳﻘﻄﻊ‬
‫ﻋﻴﺸﻲ‪ ،‬ﻓﻬﻨﺎ ﻓﺌﺔ ﻟﻮ ﻋﺮ‪‬ﻓﺖ ﺃﱐ ﺻﺎﺣﺐ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﱂ ﺗﺮﺽ‪ ‬ﺑﺒﻘﺎﺋﻲ ﰲ ﻫﺬﺍ ﺍﻟﺒﻠﺪ ﻳﻮﻣـﺎ ﻭﺍﺣـﺪﺍ‪،‬‬
‫ﻭﻫﻴ‪‬ﺠﺖ ﺍﻟﺪﻧﻴﺎ ﻋﻠﻲ‪.‬‬
‫ﻭﻫﻜﺬﺍ ﻳﻌﻴﺶ ﺍﻟﻨﺎﺱ ﰲ ﺟﻮ ﺍﻹﺭﻫﺎﺏ ﺍﻟﻔﻜﺮﻱ‪ ،‬ﺣﲔ ﺗﻄﻐﻰ ﻣﺪﺭﺳﺔ ﻋﻠﻰ ﺳﺎﺋﺮ ﺍﳌﺪﺍﺭﺱ‪ ،‬ﻭﺗ‪‬ﺨـﺮﹺﺱ‬
‫ﺃﻟﺴﻨﺔ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻭﺗﻨﻔﺮﺩ ﻫﻲ ﺑﺎﻟﻘﻮﻝ‪ ،‬ﻷ‪‬ﺎ ﻣﺴﻨﻮﺩﺓ ﺑﻘﻮ‪‬ﺓ ﺳﻴﺎﺳﻴﺔ ﺃﻭ ﺍﻗﺘﺼﺎﺩﻳﺔ‪ ،‬ﺃﻭ ﻏﲑﻫﺎ‪...‬‬
‫ﻭﻛﻢ ﻣﻦ ﺩﻋﺎﻭﻯ ﰲ ﺫﻟﻚ‪ ،‬ﺯﻋﻢ ﺃﺻﺤﺎ‪‬ﺎ ﺃ‪‬ﺎ ﲤﺜﱢﻞ ﺍﳊﻘﻴﻘﺔ ﺍﻟﱵ ﻻ ﺷﻚ‪ ‬ﻓﻴﻬﺎ‪ ،‬ﻭﻧﻘﻠﻮﺍ ﺍﻹﲨﺎﻉ ﻋﻠﻴﻬـﺎ‪،‬‬
‫ﻭﻫﺎﲨﻮﺍ ﺃﺷﺪ‪ ‬ﺍﳍﺠﻮﻡ ﻣ‪‬ﻦ ﳜﺮﺝ ﻋﻠﻴﻬﺎ ﺑﺮﺃﻱ ﳐﺎﻟﻒ‪ .‬ﻭﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻧﻔﺴـﻪ ﺿـﺤﻴ‪‬ﺔ ﻫـﺬﻩ‬
‫ﺍﻟﺪﻋﺎﻭﻯ ﺍﻟﻌﺮﻳﻀﺔ‪ ،‬ﻭﻗﺪ ﺍﺗ‪‬ﻬﻤﻪ ﻣ‪‬ﻦ ﺍﺗ‪‬ﻬﻤﻪ ﰲ ﻋﻠﻤﻪ ﻭﰲ ﺩﻳﻨﻪ‪ ،‬ﻭﺃﻧﻪ ﺧﺮﻕ ﺍﻹﲨﺎﻉ‪ ،‬ﻭﺧﺮﺝ ﻋﻠﻰ ﻋﻠﻤﺎﺀ‬
‫ﺍﻷﻣﺔ‪ ،‬ﺑﺂﺭﺍﺀ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ‪‬ﺎ ﻣﻦ ﺳﻠﻄﺎﻥ‪ ،‬ﻭﺩﺧﻞ ﺍﻟﺴﺠﻦ ﻭﻣﺎﺕ ﻓﻴﻪ ﻣﻦ ﺃﺟﻞ ﺫﻟﻚ‪.‬‬

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 ‫ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﻧﺄﺧﺬ ﻋﱪﺓ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﻻ ﻧﻘﻒ ﻣﻦ ﺍﻟﺒﺎﺣﺜﲔ ﺍﳌﺨﺎﻟﻔﲔ ﻟﺸﻴﺦ ﺍﻹﺳﻼﻡ ﻣﻮﻗﻒ ﺧﺼـﻮﻣﻪ‪‬‬
‫ﻣﻨﻪ‪ ،‬ﺑﻞ ﻧ‪‬ﺪ‪‬ﻉ ﺍﻟﺒﺎﺏ ﻣﻔﺘﻮﺣﺎ ﻟﻜﻞﱢ ﻣ‪‬ﻦ ﻳﻀﻊ ﻟﺒﻨﺔ ﰲ ﺻﺮﺡ ﺍﻟﻌﻠﻢ ﺍﻟﻜﺒﲑ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﺳﻠﻔﻨﺎ‪ :‬ﻟـﻴﺲ ﰲ‬
‫ﺍﻟﻌﻠﻢ ﻛﺒﲑ( ﺍﻧﺘﻬﻰ ﻣﻦ ﻣﻘﺪﻣﺔ ﺍﻟﺸﻴﺦ ﺍﻟﻘﺮﺿﺎﻭﻱ ﻟﻜﺘﺎﺏ ﺍﻟﺘﻔﻮﻳﺾ ﻟﻠﺸﻴﺦ ﺳﻴﻒ ﺍﻟﻌﺼﺮﻱ‬

‫ﻓﻌﻠﻰ ﻣﻦ ﺗﺒﲔ ﻟﻪ ﺍﳊﻖ ﺃﻥ ﻳﻌﺾ ﻋﻠﻴﻪ ﺑﺎﻟﻨﻮﺍﺟﺬ ﻭﺃﻻ ﻳﺘﺮﻛﻪ ﺃﻭ ﻳﻘﻮﻝ ﲞﻼﻓﻪ ﺧﻮﻓﺎ ﻣﻦ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﻔﻲ ﺳﻨﻦ‬
‫ﺍﻟﺘﺮﻣﺬﻱ ‪) :٤٨٣/٤‬ﻋﻦ ﺃﰊ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ ﻗﺎﻝ ﺻﻠﻰ ﺑﻨﺎ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻳﻮﻣـﺎ‬
‫ﺻﻼﺓ ﺍﻟﻌﺼﺮ ﺑﻨﻬﺎﺭ ﰒ ﻗﺎﻡ ﺧﻄﻴﺒﺎ‪ ...‬ﻭﻛﺎﻥ ﻓﻴﻤﺎ ﻗﺎﻝ‪ :‬ﺃﻻ ﻻ ﳝﻨﻌﻦ ﺭﺟﻼ ﻫﻴﺒﺔ ﺍﻟﻨﺎﺱ ﺃﻥ ﻳﻘﻮﻝ ﲝﻖ ﺇﺫﺍ‬
‫ﻋﻠﻤﻪ‪ ،‬ﻗﺎﻝ ﻓﺒﻜﻰ ﺃﺑﻮ ﺳﻌﻴﺪ ﻓﻘﺎﻝ‪ :‬ﻗﺪ ﻭﺍﷲ ﺭﺃﻳﻨﺎ ﺃﺷﻴﺎﺀ ﻓﻬﺒﻨﺎ!(ﺍﻩ‬
‫ﻭﺇﺭﺿﺎﺀ ﺍﻟﻨﺎﺱ ﻏﺎﻳﺔ ﻻ ﺗﺪﺭﻙ ﻓﺈﻧﻚ ﺇﻥ ﺃﺭﺿﻴﺖ ﻫﺬﺍ ﺃﺳﺨﻄﺖ ﺫﺍﻙ ﻭﺇﻥ ﺃﺭﺿﻴﺖ ﺫﺍﻙ ﺃﺳﺨﻂ ﻫﺬﺍ ﻓﻤﺎ‬
‫ﺑﻘﻲ ﺇﻻ ﻣﺮﺍﻋﺎﺓ ﺭﺿﻲ ﺍﷲ ﻭﺣﺴﺐ‪ ،‬ﻭﰲ ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ‪) :٥١٠ / ١‬ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨـﻬﺎ‬
‫ﻗﺎﻟﺖ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ‪ ) :‬ﻣﻦ ﺍﻟﺘﻤﺲ ﺭﺿﻰ ﺍﷲ ﺑﺴﺨﻂ ﺍﻟﻨﺎﺱ ﺭﺿـﻲ ﺍﷲ‬
‫ﻋﻨﻪ ﻭﺃﺭﺿﻰ ﺍﻟﻨﺎﺱ ﻋﻨﻪ‪ ،‬ﻭﻣﻦ ﺍﻟﺘﻤﺲ ﺭﺿﺎ ﺍﻟﻨﺎﺱ ﺑﺴﺨﻂ ﺍﷲ ﺳﺨﻂ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺃﺳـﺨﻂ ﻋﻠﻴـﻪ‬
‫ﺍﻟﻨﺎﺱ(ﺍﻩ‬
‫ﻭﺃﻧﺎ ﻋﻠﻰ ﻳﻘﲔ ﻣﻦ ﺃﻥ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﺳﻴﺴﺨﻂ ﻋﻠﻲ‪ ‬ﺍﻟﻜﺜﲑﻳﻦ ﻣﻦ ﻣﺘﻌﺼﺒﺔ ﻛـﻞ ﺍﳌـﺬﺍﻫﺐ )ﺍﻟﻌﻘﺪﻳـﺔ‬
‫ﻭﺍﻟﻔﻘﻬﻴﺔ ﻭﺍﳊﺮﻛﻴﺔ(‪ ،‬ﻟﻜﻦ ﰲ ﺍﳌﻘﺎﺑﻞ ﻓﺈﻥ ﺳﲑﺿﻲ ﺍﻟﻜﺜﲑﻳﻦ ﻣﻦ ﺍﳌﻨﺼﻔﲔ ﺍﳌﺘﺠﺮﺩﻳﻦ ﺍﻟﺴﺎﻋﲔ ﰲ ﺍﻟﺘﺄﻟﻴﻒ‬
‫ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﻭﻫﻢ ﻛﺜﺮ ﻭﷲ ﺍﳊﻤﺪ‪.‬‬
‫ﻭﺣﺴﱯ ﺃﱐ ﺃﻋﺘﻘﺪ ﺃﻥ ﻫﺬﺍ ﺍﻷﻣﺮ ﻳﺮﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﻗﺒﻞ ﻭﻣﻦ ﺑﻌﺪ )ﻻ ﺧﲑ ﰲ ﻛﺜﲑ ﻣﻦ ﳒﻮﺍﻫﻢ ﺇﻻ ﻣﻦ‬
‫ﺃﻣﺮ ﺑﺼﺪﻗﺔ ﺃﻭ ﻣﻌﺮﻭﻑ ﺃﻭ ﺇﺻﻼﺡ ﺑﲔ ﺍﻟﻨﺎﺱ( )‪ ،(٣٧‬ﺣﺴﱯ ﺍﻟﺮﺏ ﻣﻦ ﺍﳌﺮﺑﻮﺏ‪ ..‬ﺣﺴﱯ ﺍﳋﺎﻟﻖ ﻣـﻦ‬
‫ﺍﳌﺨﻠﻮﻕ‪ ..‬ﺣﺴﱯ ﺍﻟﺮﺍﺯﻕ ﻣﻦ ﺍﳌﺮﺯﻭﻕ‪ ..‬ﺣﺴﱯ ﺍﻟﻨﺎﺻﺮ ﻣﻦ ﺍﳌﻨﺼﻮﺭ‪ ..‬ﺣﺴﱯ ﺍﻟﻘﺎﻫﺮ ﻣـﻦ ﺍﳌﻘﻬـﻮﺭ‪..‬‬

‫‪ (٣٧‬ﻗﺎﻝ ﺍﳌﻨﺬﺭﻱ ﰲ ﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻫﻴﺐ‪ ) :‬ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺁﻟﻪ ﻭﺳﻠﻢ‪ :‬ﺃﻓﻀﻞ ﺍﻟﺼﺪﻗﺔ ﺇﺻﻼﺡ ﺫﺍﺕ ﺍﻟﺒﲔ( ﺭﻭﺍﻩ ﺍﻟﻄﱪﺍﱐ ﻭﺍﻟﺒﺰﺍﺭ ﻭﰲ ﺇﺳﻨﺎﺩﻩ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺯﻳﺎﺩ ﺑﻦ ﺃﻧﻌﻢ‬
‫ﻭﺣﺪﻳﺜﻪ ﻫﺬﺍ ﺣﺴﻦ ﳊﺪﻳﺚ ﺃﰊ ﺍﻟﺪﺭﺩﺍﺀ ﺍﳌﺘﻘﺪﻡ‬
‫ﻭﺭﻭﻱ ﻋﻦ ﺃﻧﺲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ﻷﰊ ﺃﻳﻮﺏ‪ :‬ﺃﻻ ﺃﺩﻟﻚ ﻋﻠﻰ ﲡﺎﺭﺓ‪ ،‬ﻗﺎﻝ‪ :‬ﺑﻠﻰ‪،‬‬
‫ﻗﺎﻝ‪ :‬ﺻﻞ ﺑﲔ ﺍﻟﻨﺎﺱ ﺇﺫﺍ ﺗﻔﺎﺳﺪﻭﺍ ﻭﻗﺮﺏ ﺑﻴﻨﻬﻢ ﺇﺫﺍ ﺗﺒﺎﻋﺪﻭﺍ( ﺭﻭﺍﻩ ﺍﻟﺒﺰﺍﺭ ﻭﺍﻟﻄﱪﺍﱐ‪ ،‬ﻭﻋﻨﺪﻩ‪) :‬ﺃﻻ ﺃﺩﻟﻚ ﻋﻠﻰ ﻋﻤﻞ‬
‫ﻳﺮﺿﺎﻩ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻗﺎﻝ‪ :‬ﺑﻠﻰ‪ ،‬ﻗﺎﻝ‪ :‬ﺻﻞ ﺑﲔ ﺍﻟﻨﺎﺱ ﺇﺫﺍ ﺗﻔﺎﺳﺪﻭﺍ ﻭﻗﺮﺏ ﺑﻴﻨﻬﻢ ﺇﺫﺍ ﺗﺒﺎﻋﺪﻭﺍ( ﺭﻭﺍﻩ ﺍﻟﻄﱪﺍﱐ‬
‫ﻭﺭﻭﻯ ﺍﻟﻄﱪﺍﱐ ﺃﻳﻀﺎ ﻭﺍﻷﺻﺒﻬﺎﱐ ﻋﻦ ﺃﰊ ﺃﻳﻮﺏ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﱄ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ‪ :‬ﻳﺎ ﺃﺑﺎ ﺃﻳﻮﺏ ﺃﻻ‬
‫ﺃﺩﻟﻚ ﻋﻠﻰ ﺻﺪﻗﺔ ﳛﺒﻬﺎ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺗﺼﻠﺢ ﺑﲔ ﺍﻟﻨﺎﺱ ﺇﺫﺍ ﺗﺒﺎﻏﻀﻮﺍ ﻭﺗﻔﺎﺳﺪﻭﺍ(ﺍﻩ ﻟﻔﻆ ﺍﻟﻄﱪﺍﱐ‪ ،‬ﻭﻟﻔﻆ ﺍﻷﺻﺒﻬﺎﱐ ﻗﺎﻝ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ‪ :‬ﺃﻻ ﺃﺩﻟﻚ ﻋﻠﻰ ﺻﺪﻗﺔ ﳛﺐ ﺍﷲ ﻣﻮﺿﻌﻬﺎ‪ ،‬ﻗﻠﺖ‪ :‬ﺑﺄﰊ ﺃﻧﺖ ﻭﺃﻣﻲ‪ ،‬ﻗﺎﻝ‪ :‬ﺗﺼﻠﺢ‬
‫ﺑﲔ ﺍﻟﻨﺎﺱ ﻓﺈ‪‬ﺎ ﺻﺪﻗﺔ ﳛﺐ ﺍﷲ ﻣﻮﺿﻌﻬﺎ(ﺍﻩ‬

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 ‫ﺣﺴﱯ ﺍﻟﺴﺎﺗﺮ ﻣﻦ ﺍﳌﺴﺘﻮﺭ‪ ..‬ﺣﺴﱯ ﺍﻟﺬﻱ ﻫﻮ ﺣﺴﱯ‪ ..‬ﺣﺴﱯ ﻣﻦ ﱂ ﻳﺰﻝ ﺣﺴﱯ‪ ..‬ﺣﺴﱯ ﺍﷲ ﻣﻦ ﲨﻴﻊ‬
‫ﺧﻠﻘﻪ‪ ..‬ﺣﺴﱯ ﺍﷲ ﻭﻧﻌﻢ ﺍﻟﻮﻛﻴﻞ‬

‫ﻭﳑﺎ ﳚﺐ ﺍﺟﺘﻨﺎﺑﻪ ‪-‬ﻋﻨﺪ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﳌﺨﺎﻟﻔﲔ ﻟﻨﺎ ﰲ ﺍﳌﺬﻫﺐ‪ -‬ﺭﺩﻭﺩ‪ ‬ﺍﻷﻓﻌﺎﻝ ﻏﲑ ﺍﳌﻨﻀﺒﻄﺔ‪ ،‬ﻭﻛﻢ ﻗـﺪ‬
‫ﺣﺼﻞ ﰲ ﺍﻟﻘﺪﱘ ﻭﺍﳊﺪﻳﺚ ﻣﻦ ﺭﺩﻭﺩ ﺍﻷﻓﻌﺎﻝ‪ :‬ﻓﺎﻟﻨﺼﺐ‪ ‬ﺇﳕﺎ ﻫﻮ ﺭﺩﺓ ﻓﻌﻞ ﺿﺪ ﺍﻟﺘﺸﻴﻊ‪ ،‬ﻭﺍﻟﺘﺸﻴﻊ ﺍﻟﻐﺎﱄ ﺇﳕﺎ‬
‫ﻫﻮ ﺭﺩﺓ ﻓﻌﻞ ﺿﺪ ﺍﻟﻨﺼﺐ‪ ،‬ﻭﺍﻟﻐﻠﻮ ﰲ ﺇﺛﺒﺎﺕ ﺍﻟﺼﻔﺎﺕ ﺍﻹﳍﻴﺔ ﺇﱃ ﺣﺪ ﺍﻟﺘﺠﺴﻴﻢ ﺇﳕﺎ ﻫﻮ ﺭﺩﺓ ﻓﻌﻞ ﺿـﺪ‬
‫ﺍﻟﻐﻠﻮ ﰲ ﻧﻔﻲ ﺍﻟﺼﻔﺎﺕ ﺇﱃ ﺣﺪ ﺍﻟﺘﻌﻄﻴﻞ‪ ..‬ﻭﺍﻟﻌﻜﺲ‪ ،‬ﻭﺍﳉﱪ ﺭﺩﺓ ﻓﻌﻞ ﺿﺪ ﻧﻔﻲ ﺍﻟﻘﺪﺭ‪ ..‬ﻭﺍﻟﻌﻜﺲ‪ ...‬ﺇﱁ‬
‫ﻭﻻ ﻧﺮﻳﺪ ﺃﻥ ﻧﺪﺧﻞ ﰲ‪) :‬ﻣﻦ ﺍﻷﺳﺒﻖ ﺍﻟﺒﻴﻀﺔ ﺃﻡ ﺍﻟﺪﺟﺎﺟﺔ؟( ﻷﻥ ﻫﺬﺍ ﻻ ﻳﻬﻤﻨﺎ ﻫﻨﺎ‬
‫ﻗﺎﻝ ﺍﺑﻦ ﻛﺜﲑ ﰲ ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ )ﺝ‪/٨‬ﺹ‪ ) :(٢٢٠‬ﻭﻗﺪ ﺃﺳﺮﻑ ﺍﻟﺮﺍﻓﻀﺔ! ﰲ ﺩﻭﻟﺔ ﺑﲏ ﺑﻮﻳﻪ ﰲ ﺣﺪﻭﺩ‬
‫ﺍﻷﺭﺑﻌﻤﺎﺋﺔ ﻭﻣﺎ ﺣﻮﳍﺎ ﻓﻜﺎﻧﺖ ﺍﻟﺪﺑﺎﺩﺏ )ﺍﻟﻄﺒﻮﻝ( ﺗﻀﺮﺏ ﺑﺒﻐﺪﺍﺩ ﻭﳓﻮﻫﺎ ﻣﻦ ﺍﻟﺒﻼﺩ ﰲ ﻳﻮﻡ ﻋﺎﺷﻮﺭﺍﺀ‪،‬‬
‫ﻭﻳﺬﺭ ﺍﻟﺮﻣﺎﺩ ﻭﺍﻟﺘﱭ ﰲ ﺍﻟﻄﺮﻗﺎﺕ ﻭﺍﻷﺳﻮﺍﻕ‪ ،‬ﻭﺗﻌﻠﻖ ﺍﳌﺴﻮﺡ ﻋﻠﻰ ﺍﻟﺪﻛﺎﻛﲔ‪ ،‬ﻭﻳﻈﻬﺮ ﺍﻟﻨﺎﺱ ﺍﳊـﺰﻥ‬
‫ﻭﺍﻟﺒﻜﺎﺀ‪ ،‬ﻭﻛﺜﲑ ﻣﻨﻬﻢ ﻻ ﻳﺸﺮﺏ ﺍﳌﺎﺀ ﻟﻴﻠﺘﺌﺬ ﻣﻮﺍﻓﻘﺔ ﻟﻠﺤﺴﲔ ﻷﻧﻪ ﻗﺘﻞ ﻋﻄﺸﺎﻧﺎ‪.‬‬
‫ﰒ ﲣﺮﺝ ﺍﻟﻨﺴﺎﺀ ﺣﺎﺳﺮﺍﺕ ﻋﻦ ﻭﺟﻬﻬﻦ ﻳﻨﺤﻦ ﻭﻳﻠﻄﻤﻦ ﻭﺟﻮﻫﻬﻦ ﻭﺻﺪﻭﺭﻫﻦ‪ ،‬ﺣﺎﻓﻴﺎﺕ ﰲ ﺍﻷﺳﻮﺍﻕ ﺇﱃ‬
‫ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻟﺒﺪﻉ ﺍﻟﺸﻨﻴﻌﺔ‪ ،‬ﻭﺍﻷﻫﻮﺍﺀ ﺍﻟﻔﻈﻴﻌﺔ‪ ،‬ﻭﺍﳍﺘﺎﺋﻚ ﺍﳌﺨﺘﺮﻋﺔ ﻭﺇﳕﺎ ﻳﺮﻳﺪﻭﻥ ‪‬ـﺬﺍ ﻭﺃﺷـﺒﺎﻫﻪ ﺃﻥ‬
‫ﻳﺸﻨﻌﻮﺍ ﻋﻠﻰ ﺩﻭﻟﺔ ﺑﲏ ﺃﻣﻴﺔ‪ ،‬ﻷﻧﻪ ﻗﺘﻞ ﰲ ﺩﻭﻟﺘﻬﻢ‪.‬‬
‫ﻭﻗﺪ ﻋﺎﻛﺲ ﺍﻟﺮﺍﻓﻀﺔ ﻭﺍﻟﺸﻴﻌﺔ ﻳﻮﻡ ﻋﺎﺷﻮﺭﺍﺀ ﺍﻟﻨﻮﺍﺻﺐ ﻣﻦ ﺃﻫﻞ ﺍﻟﺸﺎﻡ‪ ،‬ﻓﻜﺎﻧﻮﺍ ﺇﱃ ﻳﻮﻡ ﻋﺎﺷـﻮﺭﺍﺀ‬
‫ﻳﻄﺒﺨﻮﻥ ﺍﳊﺒﻮﺏ ﻭﻳﻐﺘﺴﻠﻮﻥ ﻭﻳﺘﻄﻴﺒﻮﻥ ﻭﻳﻠﺒﺴﻮﻥ ﺃﻓﺨﺮ ﺛﻴﺎ‪‬ﻢ ﻭﻳﺘﺨﺬﻭﻥ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﻋﻴﺪﺍ ﻳﺼﻨﻌﻮﻥ‬
‫ﻓﻴﻪ ﺃﻧﻮﺍﻉ ﺍﻷﻃﻌﻤﺔ‪ ،‬ﻭﻳﻈﻬﺮﻭﻥ ﺍﻟﺴﺮﻭﺭ ﻭﺍﻟﻔﺮﺡ‪ ،‬ﻳﺮﻳﺪﻭﻥ ﺑﺬﻟﻚ ﻋﻨﺎﺩ ﺍﻟﺮﻭﺍﻓﺾ ﻭﻣﻌﺎﻛﺴﺘﻬﻢ(ﺍﻩ‬

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 ‫ﺧﺎﲤﺔ ﺍﳌﻄﺎﻑ‪:‬‬
‫ﻭﻓﻴﻬﺎ ﻣﺴﺎﺋﻞ‪:‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻷﻭﱃ‪ :‬ﺩﻭﺭ ﺍﻟﺴﻠﻮﻙ ﻭﺍﻟﺘﺰﻛﻴﺔ ﰲ ﺗﺼﺤﻴﺢ ﺍﻟﺘﺼﻮﺭ ﻭﺍﳊﻜﻢ‬
‫ﻭﺍﳌﻌﺎﻣﻠﺔ‬
‫ﻭﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺃﳘﻴﺔ ﺍﳊﻮﺍﺭ ﻭﺩﻭﺭﻩ ﰲ ﺗﺼﺤﻴﺢ ﺍﻟﺘﺼﻮﺭ ﻭﺍﳊﻜﻢ‬
‫ﻭﺍﳌﻌﺎﻣﻠﺔ‬
‫ﻭﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺍﻟﺘﻘﺮﻳﺐ ﺑﲔ ﺍﳌﺬﺍﻫﺐ ﺍﻹﺳﻼﻣﻴﺔ‬
‫ﻭﺍﳌﺴﺄﻟﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﺩﻭﺭ ﺍﳊﻜﺎﻡ ﻭﺍﻟﺴﺎﺳﺔ ﰲ ﺍﻷﻟﻔﺔ ﻭﺍﻟﻔﺮﻗﺔ‬
‫ﻭﺍﳌﺴﺄﻟﺔ ﺍﳋﺎﻣﺴﺔ‪ :‬ﻧﺪﺍﺀ ﺇﱃ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﺪﻋﺎﺓ ﻭﺍﳌﻔﻜﺮﻳﻦ ﻭﺍﳌﺼﻠﺤﲔ‬
‫ﻭﻋﺎﻣﺔ ﺍﳌﺴﻠﻤﲔ‬

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 ‫ﺧﺎﺗﻤﺔ اﻟﻤﻄﺎف‬
‫ﻭﻓﻴﻬﺎ ﻣﺴﺎﺋﻞ‬

‫اﻟﻤﺴﺄﻟﺔ اﻷوﻟﻰ ‪ :‬دور اﻟﺴﻠﻮك واﻟﺘﺰﻛﯿﺔ ﻓﻲ ﺗﺼﺤﯿﺢ اﻟﺘﺼﻮر واﻟﺤﻜﻢ واﻟﻤﻌﺎﻣﻠﺔ‬

‫ﻳ‪‬ﺬﻛﺮ‪ ‬ﻋﻦ ﺍﳉﻨﻴﺪ ﺑﻦ ﳏﻤﺪ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻧﻪ ﻗﺎﻝ‪ ) :‬ﺇﺫﺍ ﺭﺃﻳﺖ ﻣﺴﻠﻤﺎ ﻋﻠﻰ ﺫﻧﺐ ٍﰒ ﺣﺎﻟﺖ ﺑﻴﻨﻚ ﻭﺑﻴﻨﻪ‬
‫ﺷﺠﺮﺓ ﰒ ﻟﻘﻴﺘﻪ ﺑﻌﺪ ﺫﻟﻚ ﻓﺈﻳﺎﻙ ﺃﻥ ﺗﻌﺎﻣﻠﻪ ﻭﻓﻘﺎ ﻟﺬﻟﻚ ﺍﻟﺬﻧﺐ ﻓﺈﻧﻚ ﻻ ﺗﺪﺭﻱ ﻟﻌﻠﻪ ﺃﺣـﺪﺙ ﺧـﻼﻝ‬
‫ﺫﻟﻚ ﺗﻮﺑﺔ ﺑﻴﻨﻪ ﻭﺑﲔ ﺭﺑﻪ(ﺍﻩ ﺭﺣﻢ ﺍﷲ ﺍﳉﻨﻴﺪ‪ ..‬ﺍﻧﻈﺮ ﻛﻴﻒ ﻳﺆﺩﻱ ﺍﻟﺴﻠﻮﻙ ﻭﺗﺰﻛﻴﺔ ﺍﻟـﻨﻔﺲ ﺇﱃ ﺣﺴـﻦ‬
‫ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﳌﺨﺎﻟﻒ‬
‫ﻣﺎ ﺃﺣﻮﺟﻨﺎ ﺇﱃ ﺗﺰﻛﻴﺔ ﺃﻧﻔﺴﻨﺎ ﻭﺗﻄﻬﲑﻫﺎ ﻣﻦ ﺍﻷﻣﺮﺍﺽ ﺍﻟﻈﺎﻫﺮﺓ ﻭﺍﻟﺒﺎﻃﻨﺔ‪ ،‬ﻭﻣﺎ ﺃﻋﻈﻢ ﺃﺛﺮ ﺫﻟﻚ ﻋﻠﻰ ﺗﻌﺎﻣﻠﻨﺎ‬
‫ﻣﻊ ﺑﻌﻀﻨﺎ ﺍﻟﺒﻌﺾ‪ ،‬ﻓﻘﺪ ﺗﻜﻮﻥ ﺃﺳﺒﺎﺏ ﻛﺜﲑ ﻣﻦ ﺍﻟﺘﺼﻮﺭﺍﺕ ﺍﳋﺎﻃﺌﺔ ﻭﺍﻷﺣﻜﺎﻡ ﺍﳋﺎﻃﺌـﺔ ﻭﺍﻟﺘﻌـﺎﻣﻼﺕ‬
‫ﺍﳋﺎﻃﺌﺔ ﻫﻲ ﺃﻣﺮﺍﺽ ﻣﻮﺟﻮﺩﺓ ﰲ ﺍﻟﻘﻠﻮﺏ ﻣﻦ ﺣﺴﺪ ﺃﻭ ﻋﺠﺐ ﺃﻭ ﻛﱪ‪...‬ﺇﱁ ﻭﻟﻌﻞ ﺫﻟﻚ ﻗﺪ ﻇﻬﺮ ﻟﻨﺎ ﺟﻠﻴﺎ‬
‫ﻣﻦ ﺧﻼﻝ ﺑﻌﺾ ﺍﻟﻨﻤﺎﺫﺝ ﺍﻟﺴﺎﺑﻘﺔ ﰲ ﺍﻟﺘﺼﻮﺭ ﻭﺍﳊﻜﻢ ﻭﺍﳌﻌﺎﻣﻠﺔ‬
‫ﻗﺎﻝ ﺍﳌﻌﻠﻤﻲ ﺍﻟﻴﻤﺎﱐ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻘﺎﺋﺪ ﺇﱃ ﺗﺼﺤﻴﺢ ﺍﻟﻌﻘﺎﺋﺪ ﺹ‪ ١٣‬ﻭﻫﻮ ﻳﻌﺪﺩ ﺃﺳﺒﺎﺏ ﻋﺪﻡ ﻗﺒﻮﻝ ﺍﳊـﻖ‪:‬‬
‫)ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻜﱪ‪ :‬ﻳﻜﻮﻥ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﺟﻬﺎﻟﺔ ﺃﻭ ﺑﺎﻃﻞ ﻓﻴﺠﻲﺀ ﺁﺧﺮ ﻓﻴﺒﲔ ﻟﻪ ﺍﳊﺠﺔ ﻓﲑﻯ ﺃﻧـﻪ‬
‫ﺇﻥ ﺍﻋﺘﺮﻑ ﻛﺎﻥ ﻣﻌﲎ ﺫﻟﻚ ﺍﻋﺘﺮﺍﻓﻪ ﺑﺄﻧﻪ ﻧﺎﻗﺺ‪ ،‬ﻭﺃﻥ ﺫﻟﻚ ﺍﻟﺮﺟﻞ ﻫﻮ ﺍﻟﺬﻱ ﻫﺪﺍﻩ ﻭﳍﺬﺍ ﺗـﺮﻯ ﻣـﻦ‬
‫ﺍﳌﻨﺘﺴﺒﲔ ﺇﱃ ﺍﻟﻌﻠﻢ ﻣﻦ ﻻ ﻳﺸﻖ ﻋﻠﻴﻪ ﺍﻻﻋﺘﺮﺍﻑ ﺑﺎﳋﻄﺄ ﺇﺫﺍ ﻛﺎﻥ ﺍﳊﻖ ﺗﺒﲔ ﻟﻪ ﺑﺒﺤﺜﻪ ﻭﻧﻈـﺮﻩ ﻭﻳﺸـﻖ‬
‫ﻋﻠﻴﻪ ﺫﻟﻚ ﺇﺫﺍ ﻛﺎﻥ ﻏﲑﻩ ﻫﻮ ﺍﻟﺬﻱ ﺑﲔ ﻟﻪ‬
‫ﺍﻟﻮﺟﻪ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﳊﺴﺪ‪ :‬ﻭﺫﻟﻚ ﺇﺫﺍ ﻛﺎﻥ ﻏﲑﻩ ﻫﻮ ﺍﻟﺬﻱ ﺑﲔ ﺍﳊﻖ ﻓﲑﻯ ﺃﻥ ﺍﻋﺘﺮﺍﻓﻪ ﺑﺬﻟﻚ ﺍﳊﻖ ﻳﻜﻮﻥ‬
‫ﺍﻋﺘﺮﺍﻓﺎ ﻟﺬﻟﻚ ﺍﳌﺒﲔ ﺑﺎﻟﻌﻠﻢ ﻭﺍﻟﻔﻀﻞ ﻭﺍﻹﺻﺎﺑﺔ ﻓﻴﻌﻈﻢ ﺫﻟﻚ ﰲ ﻋﻴﻮﻥ ﺍﻟﻨﺎﺱ ﻭﻟﻌﻠﻪ ﻳﺘﺒﻌﻪ ﻛﺜﲑ ﻣﻨـﻬﻢ‪،‬‬
‫ﻭﺇﻧﻚ ﻟﺘﺠﺪ ﻣﻦ ﺍﳌﻨﺘﺴﺒﲔ ﺇﱃ ﺍﻟﻌﻠﻢ ﻣﻦ ﳛﺮﺹ ﻋﻠﻰ ﲣﻄﺌﺔ ﻏﲑﻩ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻭﻟﻮ ﺑﺎﻟﺒﺎﻃﻞ ﺣﺴﺪﺍ ﻣﻨﻪ‬
‫ﳍﻢ ﻭﳏﺎﻭﻟﺔ ﳊﻂ ﻣﱰﻟﺘﻬﻢ ﻋﻨﺪ ﺍﻟﻨﺎﺱ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﰲ ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﺹ‪) :٣٧‬ﻭﻫﺬﺍ ﺍﻻﺧﺘﻼﻑ ﺍﳌﺬﻣﻮﻡ ﻣﻦ ﺍﻟﻄﺮﻓﲔ ﻳﻜـﻮﻥ‬
‫ﺳﺒﺒﻪ ﺗﺎﺭﺓ ﻓﺴﺎﺩ ﺍﻟﻨﻴﺔ ﳌﺎ ﰲ ﺍﻟﻨﻔﻮﺱ ﻣﻦ ﺍﻟﺒﻐﻲ ﻭﺍﳊﺴﺪ ﻭﺇﺭﺍﺩﺓ ﺍﻟﻌﻠﻮ ﰲ ﺍﻷﺭﺽ ﺑﺎﻟﻔﺴﺎﺩ ﻭﳓﻮ ﺫﻟﻚ‪.‬‬
‫ﻓﻴﺤﺐ ﻟﺬﻟﻚ ﺫﻡ ﻗﻮﻝ ﻏﲑﻩ ﺃﻭ ﻓﻌﻠﻪ ﺃﻭ ﻏﻠﺒﺘﻪ ﻟﻴﺘﻤﻴﺰ ﻋﻠﻴﻪ‪ ،‬ﺃﻭ ﳛﺐ ﻗﻮﻝ ﻣﻦ ﻳﻮﺍﻓﻘﻪ ﰲ ﻧﺴﺐ ﺃﻭ ﻣﺬﻫﺐ‬
‫ﺃﻭ ﺑﻠﺪ ﺃﻭ ﺻﺪﺍﻗﺔ ﻭﳓﻮ ﺫﻟﻚ ﳌﺎ ﰲ ﻗﻴﺎﻡ ﻗﻮﻟﻪ ﻣﻦ ﺣﺼﻮﻝ ﺍﻟﺸﺮﻑ ﻭﺍﻟﺮﺋﺎﺳﺔ ﻟﻪ ﻭﻣﺎ ﺃﻛﺜﺮ ﻫﺬﺍ ﰲ ﺑـﲏ‬
‫ﺁﺩﻡ ﻭﻫﺬﺍ ﻇﻠﻢ(ﺍﻩ‬
‫ﻭﺍﻟﻌﺠﺐ ﺃﻥ ﺍﻟﺸﻴﻄﺎﻥ ﻳﺼﻮﺭ ﺫﻟﻚ ﻟﻠﺒﻌﺾ ﻋﻠﻰ ﺃﻧﻪ ﻣﻦ ﺍﳉﻬﺎﺩ ﻭﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ﻗﺎﻝ‬
‫ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻛﻤﺎ ﰲ ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ﺝ‪/١٤‬ﺹ‪ ) :٤٨٢‬ﻻﺳﻴﻤﺎ ﺇﻥ ﻛﺎﻥ ﺍﻟـﺘﻜﻠﻢ ﳊﺴـﺪ ﺃﻭ ﺭﺋﺎﺳـﺔ‬

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 ‫ﻭﻛﺬﻟﻚ ﺍﻟﻌﻤﻞ ﻓﺼﺎﺣﺒﻪ ﺇﻣﺎ ﻣﻌﺘﺪ ﻇﺎﱂ ﻭﺇﻣﺎ ﺳﻔﻴﻪ ﻋﺎﺑﺚ‪ ،‬ﻭﻣﺎ ﺃﻛﺜﺮ ﻣﺎ ﻳﺼﻮﺭ ﺍﻟﺸﻴﻄﺎﻥ ﺫﻟﻚ ﺑﺼﻮﺭﺓ‬
‫ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ﻭﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻭﻳﻜﻮﻥ ﻣﻦ ﺑﺎﺏ ﺍﻟﻈﻠﻢ ﻭﺍﻟﻌﺪﻭﺍﻥ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺩ‪.‬ﺍﻟﻘﺮﺿﺎﻭﻱ ﰲ ﻛﺘﺎﺑﻪ )ﺍﻟﺼﺤﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺑﲔ ﺍﻻﺧﺘﻼﻑ ﺍﳌﺸﺮﻭﻉ ﻭﺍﻟﺘﻔﺮﻕ ﺍﳌﺬﻣﻮﻡ( ﺹ‪:١٢٦‬‬
‫) ﻛﺜﲑﺍ ﻣﺎ ﻳﻜﻮﻥ ﺍﳋﻼﻑ ﺑﲔ ﺍﻹﻓﺮﺍﺩ ﻭﺍﻟﻔﺌﺎﺕ ﻇﺎﻫﺮﻩ‪ ‬ﺃﻧﻪ ﺧﻼﻑ ﻋﻠﻰ ﻣﺴﺎﺋﻞ ﰲ ﺍﻟﻌﻠﻢ ﺃﻭ ﻗﻀﺎﻳﺎ ﰲ‬
‫ﺍﻟﻔﻜﺮ ﻭﺑﺎﻃﻨﻪ‪ ‬ﺣﺐ ﺍﻟﺬﺍﺕ ﻭﺍﺗﺒﺎﻉ ﺍﳍﻮﻯ ﺍﻟﺬﻱ ﻳﻌﻤﻲ ﻭﻳﺼﻢ ﻭﻳﺼﺪ ﻋﻦ ﺳﺒﻴﻞ ﺍﷲ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﳌﺴﺘﻪ ﰲ‬
‫ﻛﺜﲑ ﻣﻦ ﺍﳋﻼﻓﺎﺕ ﺑﲔ ﺍﳉﻤﺎﻋﺎﺕ ﻭﺑﲔ ﺍﻷﺟﻨﺤﺔ ﺩﺍﺧﻞ ﺍﳉﻤﺎﻋﺔ ﺍﻟﻮﺍﺣﺪﺓ ﻭﺑﲔ ﺍﻟﻘﻴﺎﺩﻳﲔ‪ ،‬ﻓﻜﺜﲑ ﻣﻦ‬
‫ﺍﳋﻼﻓﺎﺕ ﻳﺮﺟﻊ ﺇﱃ ﺃﻣﻮﺭ ﺷﺨﺼﻴﺔ ﻭﻳﻐﻠﻒ ﺑﺎﳊﺮﺹ ﻋﻠﻰ ﻣﺼﻠﺤﺔ ﺍﻹﺳﻼﻡ ﺃﻭ ﺍﳉﻤﺎﻋﺔ‬
‫ﻧﻌﻢ ﻛﺜﲑﺍ ﻣﺎ ﻳﻜﻮﻥ ﺍﳋﻼﻑ ﰲ ﺍﳊﻘﻴﻘﺔ ﻷﺟﻞ ﺃﻥ ﻳﻜﻮﻥ ﺯﻳﺪ ﺯﻋﻴﻤﺎ ﺃﻭ ﻋﻤﺮﻭ ﺭﺋﻴﺴﺎ ﺃﻭ ﺑﻜـﺮ ﻗﺎﺋـﺪﺍ‪،‬‬
‫ﻭﻳﻈﻦ ﺃﺗﺒﺎﻉ ﻫﺬﺍ ﺃﻭ ﺫﺍﻙ ﺃﻥ ﺍﳋﻼﻑ ﻋﻠﻰ ﺍﳌﺒﺎﺩﺉ ﻭﺍﳌﻔﺎﻫﻴﻢ ﻭﻫﻮ ﺧﻼﻑ ﻋﻠﻰ ﺍﳌﻐﺎﱎ ﻭﺣﺐ ﺍﻟﻈﻬﻮﺭ‬
‫ﺃﻭ ﺍﳉﺎﻩ ﺃﻭ ﺍﻟﺘﺼﺪﺭ‪...‬‬
‫ﻭﺇﻥ ﳑﺎ ﻳﺆﺳﻒ ﻟﻪ ﻏﺎﻳﺔ ﺍﻷﺳﻒ ﺃﻥ ﳒﺪ ﺑﻌﺾ ﻋﻠﻤﺎﺀ ﺍﻟﺪﻳﻦ ﺃﻭ ﺑﻌﺾ ﺃﻋﻀﺎﺀ ﺍﳉﻤﺎﻋﺎﺕ ﺍﻹﺳـﻼﻣﻴﺔ‬
‫ﻳﺘﻌﺎﻭﻧﻮﻥ ﺃﺣﻴﺎﻧﺎ ﻣﻊ ﲨﺎﻋﺎﺕ ﻋﻠﻤﺎﻧﻴﺔ ﺻﺮﳛﺔ ﺿﺪ ﺇﺧﻮﺍ‪‬ﻢ ﻣﻦ ﺍﻟﻌﺎﻣﻠﲔ ﻟﻺﺳـﻼﻡ ﰲ ﺣﺮﻛـﺎﺕ ﺃﻭ‬
‫ﲨﺎﻋﺎﺕ ﲣﺘﻠﻒ ﻣﻌﻬﻢ ﰲ ﺍﳌﻨﻬﺞ ﺃﻭ ﺍﳌﻮﻗﻒ ﺍﻟﺴﻴﺎﺳﻲ ﳐﺎﻟﻔﲔ ﺑﺬﻟﻚ ﺗﻮﺟﻴﻬﺎﺕ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ ﻭﺃﻗـﻮﺍﻝ‬
‫ﺳﻠﻒ ﺍﻷﻣﺔ ﻭﻋﻤﻞ ﺍﳍﺪﺍﺓ ﻭﺍﻟﺼﺎﳊﲔ ﰲ ﳐﺘﻠﻒ ﺍﻷﻋﺼﺎﺭ(ﺍﻩ‬
‫ﻭﻣﺎ ﺃﻛﺜﺮ ﻣﺎ ﻳﺪﺧﻞ ﺍﻟﺸﻴﻄﺎﻥ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻭﺍﻟﺪﻋﻮﺓ ﺇﻻ ﻣﺎ ﺭﺣﻢ ﺭﰊ ﻗﺎﻝ ﺃﺑﻮ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ ﰲ ﺇﺣﻴﺎﺀ‬
‫ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ ﺝ‪/٣‬ﺹ‪ ٣٩٦‬ﻋﻦ ﺍﻷﺩﻋﻴﺎﺀ‪ ...) :‬ﻭﻳﺼﺮﻑ‪ ‬ﺍﻟﻨﺎﺱ‪ ‬ﻋﻦ ﺍﳋﻠﻖ ﻭﻫﻮ ﻋﻠﻰ ﺍﳋﻠﻖ ﺃﺷﺪ ﺣﺮﺻﺎ‪،‬‬
‫ﻭﻟﻮ ﻣ‪‬ﻨﻊ ﻋﻦ ﳎﻠﺴﻪ ﺍﻟﺬﻱ ﻳﺪﻋﻮ ﺍﻟﻨﺎﺱ ﻓﻴﻪ ﺇﱃ ﺍﷲ ﻟﻀﺎﻗﺖ ﻋﻠﻴﻪ ﺍﻷﺭﺽ ﲟﺎ ﺭﺣﺒﺖ‪ ،‬ﻭﻳﺰﻋﻢ ﺃﻥ ﻏﺮﺿـﻪ‬
‫ﺇﺻﻼﺡ ﺍﳋﻠﻖ‪ ،‬ﻭﻟﻮ ﻇﻬﺮ ﻣﻦ ﺃﻗﺮﺍﻧﻪ ﻣﻦ ﺃﻗﺒﻞ ﺍﳋﻠﻖ ﻋﻠﻴﻪ ﻭﺻﻠﺤﻮﺍ ﻋﻠﻰ ﻳﺪﻳﻪ ﳌﺎﺕ ﻏﻤﺎ ﻭﺣﺴﺪﺍ‪ ،‬ﻭﻟﻮ‬
‫ﺃﺛﲎ ﺃﺣﺪ ﻣﻦ ﺍﳌﺘﺮﺩﺩﻳﻦ ﺇﻟﻴﻪ ﻋﻠﻰ ﺑﻌﺾ ﺃﻗﺮﺍﻧﻪ ﻟﻜﺎﻥ ﺃﺑﻐﺾ ﺧﻠﻖ ﺍﷲ ﺇﻟﻴﻪ(ﺍﻩ‬

‫ﺇﻥ ﺍﻟﻌﻠﻢ ﺑﻐﲑ ﺗﺰﻛﻴﺔ ﻗﺪ ﻳﻜﻮﻥ ﺣﺠﺎﺑﺎ ﺑﲔ ﺍﳌﺮﺀ ﻭﺭﺑﻪ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ ﺳﺒﺒﺎ ﰲ ﺍﳍﻼﻙ ﻭﺍﻟﻨﺎﺭ ﻓﺈﻥ ﺃﻭﻝ ﻣـﻦ‬
‫ﺗﺴﻌﺮ ‪‬ﻢ ﺍﻟﻨﺎﺭ ﺛﻼﺛﺔ ﻭﻣﻨﻬﻢ ﺍﻟﻌﺎﱂ ﺍﳌﺮﺍﺋﻲ ﻛﻤﺎ ﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ ،‬ﻭﺻﺪﻕ ﺍﺑﻦ ﺭﺳﻼﻥ ﺍﻟﺸﺎﻓﻌﻲ ﺣﻴـﺚ‬
‫ﻳﻘﻮﻝ ﰲ ﻣﻘﺪﻣﺔ ﻣﻨﻈﻮﻣﺘﻪ ﺍﳌﺴﻤﺎﺓ ﺑﺎﻟﺰﺑﺪ‪:‬‬
‫ﻭﻋﺎﱂ ﺑﻌﻠﻤﻪ ﱂ ﻳﻌﻤﻠﻦ * ﻣﻌﺬﺏ ﻣﻦ ﻗﺒﻞ ﻋﺒﺎﺩ ﺍﻟﻮﺛﻦ‬
‫ﻭﺍﻟﻌﻠﻢ ﺑﻐﲑ ﺗﺰﻛﻴﺔ ﻗﺪ ﻳﻜﻮﻥ ﺳﺒﺒﺎ ﰲ ﻗﺴﻮﺓ ﺍﻟﻘﻠﻮﺏ ﻭﺳﺒﺒﺎ ﻟﻠﺘﻌﺎﺩﻱ ﻓﻔﻲ ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨـﺒﻼﺀ ‪:١٨٣/٧‬‬
‫)ﻋﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺎﺩﺓ ﺍﳌﻌﺎﻓﺮﻱ ﻗﺎﻝ‪ :‬ﻛﻨﺎ ﻋﻨﺪ ﺃﰊ ﺷﺮﻳﺢ ﺭﲪﻪ ﺍﷲ ﻓﻜﺜﺮﺕ ﺍﳌﺴﺎﺋﻞ ﻓﻘﺎﻝ‪ :‬ﻗﺪ ﺩﺭﻧـﺖ‬
‫ﻗﻠﻮﺑﻜﻢ ﻓﻘﻮﻣﻮﺍ ﺇﱃ ﺧﺎﻟﺪ ﺑﻦ ﲪﻴﺪ ﺍﳌﻬﺮﻱ ﺍﺳﺘﻘﻠﻮﺍ ﻗﻠﻮﺑﻜﻢ ﻭﺗﻌﻠﻤﻮﺍ ﻫﺬﻩ ﺍﻟﺮﻏﺎﺋﺐ ﻭﺍﻟﺮﻗﺎﺋﻖ ﻓﺈ‪‬ـﺎ‬

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 ‫ﲡﺪﺩ ﺍﻟﻌﺒﺎﺩﺓ ﻭﺗﻮﺭﺕ ﺍﻟﺰﻫﺎﺩﺓ ﻭﲡﺮ ﺍﻟﺼﺪﺍﻗﺔ‪ ،‬ﻭﺃﻗﻠﻮﺍ ﺍﳌﺴﺎﺋﻞ ﻓﺈ‪‬ﺎ ﰲ ﻏﲑ ﻣﺎ ﻧﺰﻝ ﺗﻘﺴـﻲ ﺍﻟﻘﻠـﺐ‬
‫ﻭﺗﻮﺭﺙ ﺍﻟﻌﺪﺍﻭﺓ‪ ،‬ﻗﺎﻝ ﺍﻟﺬﻫﱯ ﻗﻠﺖ‪ :‬ﺻﺪﻕ ﻭﺍﷲ(ﺍﻩ‬
‫ﻭﰲ ﺟﺎﻣﻊ ﺑﻴﺎﻥ ﺍﻟﻌﻠﻢ ﻭﻓﻀﻠﻪ ﻻﺑﻦ ﻋﺒﺪ ﺍﻟﱪ )ﺝ‪/٣‬ﺹ‪ (٢٦٨‬ﺑﺴﻨﺪﻩ ﺇﱃ ﺃﲪﺪ ﺑـﻦ ﻋﺒـﺪ ﺍﷲ ﺑـﻦ ﺃﰊ‬
‫ﺍﳊﻮﺍﺭﻱ ﻗﺎﻝ‪ :‬ﻗﻠﺖ ﻷﰊ ﺑﻜﺮ ﺑﻦ ﻋﻴﺎﺵ‪ :‬ﺣﺪ‪‬ﺛﹾﻨﺎ‪ ،‬ﻓﻘﺎﻝ‪ ) :‬ﺩﻋﻮﻧﺎ ﻣﻦ ﺍﳊﺪﻳﺚ؛ ﻓﺈﻧﺎ ﻗﺪ ﻛﱪﻧﺎ ﻭﻧﺴـﻴﻨﺎ‬
‫ﺍﳊﺪﻳﺚ‪ ،‬ﺟﻴﺌﻮﻧﺎ ﺑﺬﻛﺮ ﺍﳌﻌﺎﺩ ﻭﺍﳌﻘﺎﺑﺮ‪(...‬ﺍﻩ‬
‫ﻭﰲ ﺟﺎﻣﻊ ﺑﻴﺎﻥ ﺍﻟﻌﻠﻢ ﻭﻓﻀﻠﻪ ﻻﺑﻦ ﻋﺒﺪ ﺍﻟﱪ )ﺝ‪/٣‬ﺹ‪ :(٢٨٦‬ﺑﺴﻨﺪﻩ ﻋﻦ ﳛﲕ ﺑﻦ ﺳﻌﻴﺪ ﺍﻟﻘﻄﺎﻥ ﻗـﺎﻝ‪:‬‬
‫ﲰﻌﺖ ﺷﻌﺒﺔ ﻳﻘﻮﻝ‪) :‬ﺇﻥ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻳﺼﺪﻛﻢ ﻋﻦ ﺫﻛﺮ ﺍﷲ ﻭﻋﻦ ﺍﻟﺼﻼﺓ‪ ،‬ﻓﻬﻞ ﺃﻧـﺘﻢ ﻣﻨﺘـﻬﻮﻥ(ﺍﻩ‬
‫ﻭﺭﻭﺍﻩ ﺍﳋﻄﻴﺐ ﰲ ﺍﳉﺎﻣﻊ ‪ ٢١٧/١‬ﺑﻠﻔﻆ ﻣﻘﺎﺭﺏ‬
‫ﻭﰲ ﻃﺒﻘﺎﺕ ﺍﳊﻨﺎﺑﻠﺔ )ﺝ‪/١‬ﺹ‪ ) :(٩٨‬ﻗﺎﻝ ﺃﺑﻮ ﺧﻠﻴﻔﺔ ﺍﻟﻔﻀﻞ ﺑﻦ ﺍﳊﺒﺎﺏ ﺍﳉﻤﺤﻲ ﻗﻠﺖ ﻷﲪـﺪ ﺑـﻦ‬
‫ﺣﻨﺒﻞ‪ :‬ﻳﺎ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ ﲰﻌﺖ ﺷﻌﺒﺔ ﺑﻦ ﺍﳊﺠﺎﺝ ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻳﺼﺪﻛﻢ ﻋﻦ ﺫﻛﺮ ﺍﷲ ﻭﻋـﻦ‬
‫ﺍﻟﺼﻼﺓ ﻭﻋﻦ ﺻﻠﺔ ﺍﻟﺮﺣﻢ ﻓﻬﻞ ﺃﻧﺘﻢ ﻣﻨﺘﻬﻮﻥ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺄﻃﺮﻕ ﺳﺎﻋﺔ ﰒ ﻗﺎﻝ‪ :‬ﺃﻣﺎ ﳓﻦ ﻓﻼ ﻧﻌﺮﻑ ﻫﺬﺍ ﻣﻦ‬
‫ﺃﻧﻔﺴﻨﺎ ﻓﺈﻥ ﻛﺎﻥ ﺷﻌﺒﺔ ﻳﻌﺮﻑ ﻣﻦ ﻧﻔﺴﻪ ﺷﻴﺌﺎﹰ ﻓﻬﻮ ﺃﻋﻠﻢ(ﺍﻩ‬
‫ﻓﺸﻌﺒﻪ ﳛﻜﻲ ﻭﺍﻗﻊ ﻣﻦ ﺍﺷﺘﻐﻞ ﺑﺎﳊﺪﻳﺚ ﻋﻦ ﺍﻟﺬﻛﺮ ﻭﺍﻟﺼﻼﺓ ﻭﺍﳊﻘﻮﻕ ﻭﱂ ﻳﻘﻞ ﺃﻧﻪ ﻛﺬﻟﻚ‪ ،‬ﻭﺃﲪـﺪ ﱂ‬
‫ﻳﺸﻐﻠﻪ ﺍﳊﺪﻳﺚ ﻋﻦ ﺗﻠﻚ ﺍﻷﻣﻮﺭ ﻓﺈﻧﻪ ﻛﺎﻥ ﻣﻦ ﺍﳌﻬﺘﻤﲔ ‪‬ﺎ‬
‫ﻭﰲ ﺟﺎﻣﻊ ﺑﻴﺎﻥ ﺍﻟﻌﻠﻢ ﻭﻓﻀﻠﻪ ﻻﺑﻦ ﻋﺒﺪ ﺍﻟﱪ )ﺝ‪/٣‬ﺹ‪ :(٢٦٤‬ﺑﺴﻨﺪﻩ ﺇﱃ ﺃﰊ ﺧﺎﻟﺪ ﺍﻷﲪﺮ ﻗﺎﻝ‪) :‬ﻳـﺄﰐ‬
‫ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﺯﻣﺎﻥ ﺗﻌﻄﻞ ﻓﻴﻪ ﺍﳌﺼﺎﺣﻒ‪ ،‬ﻻ ﻳﻘﺮﺃ ﻓﻴﻬﺎ‪ ،‬ﻳﻄﻠﺒﻮﻥ ﺍﳊﺪﻳﺚ ﻭﺍﻟـﺮﺃﻱ‪ ،‬ﰒ ﻗـﺎﻝ‪ :‬ﺇﻳـﺎﻛﻢ‬
‫ﻭﺫﻟﻚ؛ ﻓﺈﻧﻪ ﻳﺼﻔﻖ ﺍﻟﻮﺟﻪ ﻭﻳﻜﺜﺮ ﺍﻟﻜﻼﻡ ﻭﻳﺸﻐﻞ ﺍﻟﻘﻠﺐ(ﺍﻩ‬
‫ﻭﰲ ﺟﺎﻣﻊ ﺑﻴﺎﻥ ﺍﻟﻌﻠﻢ ﻭﻓﻀﻠﻪ ﻻﺑﻦ ﻋﺒﺪ ﺍﻟﱪ )ﺝ‪/٣‬ﺹ‪ (٢٧١‬ﺑﺴﻨﺪﻩ ﻋﻦ ﺍﻟﻀﺤﺎﻙ ﺑﻦ ﻣﺰﺍﺣﻢ ﻗﺎﻝ‪) :‬ﻳﺄﰐ‬
‫ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﺯﻣﺎﻥ ﻳﻌﻠﻘﻮﻥ ﺍﳌﺼﺤﻒ ﺣﱴ ﻳﻌﺸﺶ ﻓﻴﻪ ﺍﻟﻌﻨﻜﺒﻮﺕ‪ ،‬ﻻ ﻳﻨﺘﻔﻊ ﲟﺎ ﻓﻴﻪ‪ ،‬ﻭﺗﻜﻮﻥ ﺃﻋﻤـﺎﻝ‬
‫ﺍﻟﻨﺎﺱ ﺑﺎﻟﺮﻭﺍﻳﺎﺕ ﻭﺍﳊﺪﻳﺚ(ﺍﻩ‬
‫ﻭﰲ ﺟﺎﻣﻊ ﺑﻴﺎﻥ ﺍﻟﻌﻠﻢ ﻭﻓﻀﻠﻪ ﻻﺑﻦ ﻋﺒﺪ ﺍﻟﱪ )ﺝ‪/٣‬ﺹ‪ :(٢٩٦‬ﺑﺴﻨﺪﻩ ﺇﱃ ﲪﺰﺓ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺍﻟﻜﻨﺎﱐ‬
‫ﻗﺎﻝ‪» :‬ﺧﺮﺟﺖ ﺣﺪﻳﺜﺎ ﻭﺍﺣﺪﺍ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻣﻦ ﻣﺎﺋﱵ ﻃﺮﻳﻖ ﺃﻭ ﻣﻦ ﳓﻮ ﻣـﺎﺋﱵ‬
‫ﻃﺮﻳﻖ‪ ،‬ﺷﻚ ﺃﺑﻮ ﳏﻤﺪ ﻗﺎﻝ‪ :‬ﻓﺪﺍﺧﻠﲏ ﻣﻦ ﺫﻟﻚ ﻣﻦ ﺍﻟﻔﺮﺡ ﻏﲑ ﻗﻠﻴﻞ ﻭﺃﻋﺠﺒﺖ ﺑﺬﻟﻚ‬
‫ﻗﺎﻝ‪ :‬ﻓﺮﺃﻳﺖ ﻟﻴﻠﺔ ﻣﻦ ﺍﻟﻠﻴﺎﱄ ﳛﲕ ﺑﻦ ﻣﻌﲔ ﰲ ﺍﳌﻨﺎﻡ ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﻳﺎ ﺃﺑﺎ ﺯﻛﺮﻳﺎ ﺧﺮﺟﺖ ﺣﺪﻳﺜﺎ ﻭﺍﺣﺪﺍ ﻋـﻦ‬
‫ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻣﻦ ﻣﺎﺋﱵ ﻃﺮﻳﻖ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺴﻜﺖ ﻋﲏ ﺳﺎﻋﺔ ﰒ ﻗﺎﻝ‪ :‬ﺃﺧﺸﻰ ﺃﻥ ﻳـﺪﺧﻞ‬
‫ﻫﺬﺍ ﲢﺖ ﺃﳍﺎﻛﻢ ﺍﻟﺘﻜﺎﺛﺮ(ﺍﻩ‬

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 ‫ﻭﺍﻟﻌﻠﻢ ﺑﻐﲑ ﺗﺰﻛﻴﺔ ﻗﺪ ﻳﻜﻮﻥ ﺳﺒﺒﺎ ﰲ ﺍﻟﻜﱪ ﻭﺍﻟﻌﺠﺐ ﻭﺍﳊﺴﺪ‪ ..‬ﻗﺎﻝ ﺳﻔﻴﺎﻥ ﺑﻦ ﻋﻴﻴﻨﺔ‪) :‬ﻣﻦ ﻋﻼﻣﺔ ﺍﻟﺮﻳﺎﺀ‬
‫ﰲ ﻃﺎﻟﺐ ﺍﻟﻌﻠﻢ ﺃﻥ ﳜﻄﺮ ﰲ ﺑﺎﻟﻪ ﺃﻧﻪ ﺧﲑ ﻣﻦ ﺍﻟﻌﻮﺍﻡ ﻷﺟﻞ ﺍﻟﻌﻠﻢ ﻭﻣﻦ ﻓﻌﻞ ﺫﻟﻚ ﻣﺎﺕ ﻗﻠﺒﻪ(ﺍﻩ ﺍﻟﻌﻬﻮﺩ‬
‫ﺍﶈﻤﺪﻳﺔ ﺹ‪٢٧٣‬‬
‫ﻭﻗﺎﻝ ﻛﻌﺐ ﺍﻷﺣﺒﺎﺭ‪) :‬ﺳﻴﺄﰐ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﺯﻣﺎﻥ ﻳﺘﻌﻠﻢ ﺟﻬﺎﳍﻢ ﺍﻟﻌﻠﻢ ﻭﻳﺘﻐﺎﻳﺮﻭﻥ ﺑﻪ ﻋﻠﻰ ﺍﻟﻘﺮﺏ ﻣـﻦ‬
‫ﺍﻷﻣﺮﺍﺀ ﻛﻤﺎ ﻳﺘﻐﺎﻳﺮﻭﻥ ﻋﻠﻰ ﺍﻟﻨﺴﺎﺀ ﺃﻭ ﻛﻤﺎ ﻳﺘﻐﺎﻳﺮ ﺍﻟﻨﺴﺎﺀ ﻋﻠﻰ ﺍﻟﺮﺟﺎﻝ ﻓﺬﻟﻚ ﺣﻈﻬﻢ ﻣﻦ ﻋﻠﻤﻬـﻢ(ﺍﻩ‬
‫ﺍﻟﻌﻬﻮﺩ ﺍﶈﻤﺪﻳﺔ ﺹ‪٢٧٣‬‬

‫ﺇﺫﻥ ﻓﺎﻟﺘﺰﻛﻴﺔ ﻭﺍﻟﺴﻠﻮﻙ ﺃﺳﺎﺱ ﰲ ﻣﻮﺿﻮﻉ ﺍﻷﻟﻔﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻓﺈﻥ ﺍﳌﻬﺘﻢ ﺑﺎﻟﺘﺰﻛﻴﺔ ﻭﺍﻟﺴﻠﻮﻙ‪:‬‬
‫‪ -‬ﳛﺠﺰﻩ ﺩﻳﻨﻪ ﻭﻭﺭﻋﻪ ﻋﻦ ﺃﻥ ﻳﻨﺴﺐ ﺇﱃ ﳐﺎﻟﻔﻪ ﻣﺎ ﱂ ﻳﻘﻞ ﻭﻳﺪﻋﻮﻩ ﺫﻟﻚ ﻟﻠﺘﺜﺒﺖ ﰲ ﺍﻷﻣﺮ‬
‫‪ -‬ﻭﳛﺠﺰﻩ ﺩﻳﻨﻪ ﻭﻭﺭﻋﻪ ﻋﻦ ﺃﻥ ﻳﻨﺴﺐ ﺇﱃ ﳐﺎﻟﻔﻪ ﺷﻴﺌﺎ ﻋﱪ ﺍﻟﻮﺳﺎﺋﻂ ﻭﻳـﺪﻋﻮﻩ ﺫﻟـﻚ ﻟﻠﺒﺤـﺚ‬
‫ﻭﺍﻟﺮﺟﻮﻉ ﺇﱃ ﺍﻷﺻﻞ‬
‫‪ -‬ﻭﳛﺠﺰﻩ ﺩﻳﻨﻪ ﻭﻭﺭﻋﻪ ﻋﻦ ﺃﻥ ﻳﻨﺴﺐ ﺇﱃ ﳐﺎﻟﻔﻪ ﺳ‪‬ﻮﺀﺍﹰ ﻣﻊ ﺍﺣﺘﻤﺎﻝ ﺍﳊﺴﻦ ﻭﻳﺪﻋﻮﻩ ﺫﻟﻚ ﳊﺴﻦ‬
‫ﺍﻟﻈﻦ‬
‫‪ -‬ﻭﳛﺠﺰﻩ ﺩﻳﻨﻪ ﻭﻭﺭﻋﻪ ﻋﻦ ﺃﻥ ﻳﻨﺴﺐ ﺇﱃ ﳐﺎﻟﻔﻪ ﻣﺎ ﱂ ﻳﻔﻬﻤﻪ ﻋﻠﻰ ﻭﺟﻬﻪ ﻭﻳـﺪﻋﻮﻩ ﺫﻟـﻚ ﻷﻥ‬
‫ﻳﺴﺘﻔﺴﺮ ﻭﻳﺴﺘﻔﺼﻞ ﻣﻦ ﺻﺎﺣﺐ ﺍﻟﺸﺄﻥ‬
‫‪ -‬ﻭﳛﺠﺰﻩ ﺩﻳﻨﻪ ﻭﻭﺭﻋﻪ ﻋﻦ ﺃﻥ ﳛﻜﻢ ﻋﻠﻰ ﳐﺎﻟﻔﻪ ﻭﻓﻘﺎ ﻟﻠﻬﻮﻯ ﻛﺤﺴـﺪ ﺃﻭ ﻛـﱪ ﺃﻭ ﻣﺼـﻠﺤﺔ‬
‫ﻭﻳﺪﻋﻮﻩ ﺫﻟﻚ ﻟﻺﻧﺼﺎﻑ‬
‫‪ -‬ﻭﳛﺠﺰﻩ ﺩﻳﻨﻪ ﻭﻭﺭﻋﻪ ﻋﻦ ﺃﻥ ﳛﻜﻢ ﻋﻠﻰ ﳐﺎﻟﻔﻪ ﺑﺸﻲﺀ ﻷﺟﻞ ﺃﻥ ﺍﻟﺒﻴﺌﺔ ﺃﻭ ﺍﻟﺸﻴﻮﺥ ﻗﺎﻟﻮﺍ ﺫﻟـﻚ‬
‫ﻭﻳﺪﻋﻮﻩ ﺫﻟﻚ ﻟﻠﺘﺠﺮﺩ ﻭﺍﻟﺒﺤﺚ‬
‫‪ -‬ﻭﳛﺠﺰﻩ ﺩﻳﻨﻪ ﻭﻭﺭﻋﻪ ﻋﻦ ﺃﻥ ﻳﺴﺊ ﻣﻌﺎﻣﻠﺔ ﻏﲑﻩ ﺑﻐﻠﻈﺔ ﺃﻭ ﺷﺪﻩ ﺃﻭ ﺳﺐ ﺃﻭ ﺷﺘﻢ‪ ...‬ﻭﻳـﺪﻋﻮﻩ‬
‫ﺫﻟﻚ ﺇﱃ ﻣﻌﺎﱄ ﺍﻷﺧﻼﻕ ﻭﺣﺴﻦ ﺍﳌﻌﺎﻣﻠﺔ ﻭﺍﻟﺮﻓﻖ ﻭﺍﻟﻠﲔ ﻭﺍﻟﺮﲪﺔ ﻭﺍﻟﺘﻌﺎﻭﻥ‪...‬‬
‫ﺇﻥ ﻫﺪﻑ ﺍﻟﺴﻠﻮﻙ ﻭﺍﻟﺘﺰﻛﻴﺔ ﻫﻮ ﻭﺻﻮﻝ ﺍﳌﺮﺀ ﺇﱃ ﻣﻘﺎﻡ ﺍﻹﺣﺴﺎﻥ )ﺍﻹﺣﺴﺎﻥ ﰲ ﻣﻌﺎﻣﻠﺔ ﺍﳋﺎﻟﻖ ﻭﺍﻹﺣﺴﺎﻥ‬
‫ﰲ ﻣﻌﺎﻣﻠﺔ ﺍﳌﺨﻠﻮﻕ( ﻭﺫﻟﻚ ﻳﻜﻮﻥ ﺑﺎﻟﺘﺨﻠﻴﺔ ﻭﺍﻟﺘﺤﻠﻴﺔ ﻟﻠﻈﺎﻫﺮ ﻭﺍﻟﺒﺎﻃﻦ‪ ،‬ﻭﺍﳌﹸﻌﲔ ﻋﻠﻰ ﺫﻟﻚ ﺑﺘﻮﻓﻴﻖ ﺍﷲ ‪-‬‬
‫ﺑﻌﺪ ﺃﺩﺍﺀ ﺍﻟﻔﺮﺍﺋﺾ‪ -‬ﻫﻮ ﳎﺎﻫﺪﺓ ﺍﻟﻨﻔﺲ ﻋﻠﻰ ﺍﻟﻨﻮﺍﻓﻞ )ﻭﻻ ﻳﺰﺍﻝ ﻋﺒﺪﻱ ﻳﺘﻘﺮﺏ ﺇﱄ ﺑﺎﻟﻨﻮﺍﻓﻞ ﺣﱴ ﺃﺣﺒﻪ ﻓﺈﺫﺍ‬
‫ﺃﺣﺒﺒﺘﻪ ﻛﻨﺖ ﲰﻌﻪ ﻭﺑﺼﺮﻩ ﻭﻳﺪﻩ ﻭﺭﺟﻠﻪ‪ (..‬ﻭﺃﻋﻈﻢ ﺍﻟﻨﻮﺍﻓﻞ ﺗﺰﻛﻴﺔﹰ ﻟﻠﻨﻔﺲ ﻫﻮ ﺍﻹﻛﺜﺎﺭ ﻣﻦ ﺫﻛﺮ ﺍﷲ )ﺇﻥ‬
‫ﺍﻟﻘﻠﻮﺏ ﻟﺘﺼﺪﻯ ﻛﻤﺎ ﻳﺼﺪﻯ ﺍﳊﺪﻳﺪ ﻗﺎﻟﻮﺍ‪ :‬ﻓﻤﺎ ﺟﻼﺅﻫﺎ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ؟ ﻗﺎﻝ‪ :‬ﻛﺜﺮﺓ ﺫﻛﺮ ﺍﷲ(ﺍﻩ ﺭﻭﺍﻩ ﺍﺑﻦ‬
‫ﺷﺎﻫﲔ ﻭﺍﺑﻦ ﻋﺪﻱ‬
‫ﻗﺎﻝ ﺍﺑﻦ ﻗﻴﻢ ﺍﳉﻮﺯﻳﺔ‪) :‬ﻭﻻ ﺭﻳﺐ ﺃﻥ ﺍﻟﻘﻠﺐ ﻳﺼﺪﺃ ﻛﻤﺎ ﻳﺼﺪﺃ ﺍﻟﻨﺤﺎﺱ ﻭﺍﻟﻔﻀﺔ ﻭﻏﲑﳘﺎ‪ ،‬ﻭﺟـﻼﺅﻩ‬
‫ﺑﺎﻟﺬﻛﺮ‪ ،‬ﻓﺈﻧﻪ ﳚﻠﻮﻩ ﺣﱴ ﻳﺪﻋﻪ ﻛﺎﳌﺮﺁﺓ ﺍﻟﺒﻴﻀﺎﺀ‪ ،‬ﻓﺈﺫﺍ ﺗ‪‬ﺮﻙ ﺻﺪﺉ ﻭﺇﺫﺍ ﺫﻛﺮ ﺟﻼﻩ‪ ،‬ﻭﺻـﺪﺃ ﺍﻟﻘﻠـﺐ‬

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 ‫ﺑﺄﻣﺮﻳﻦ‪ :‬ﺑﺎﻟﻐﻔﻠﺔﻭﺍﻟﺬﻧﺐ؛ ﻭﺟﻼﺅﻩ ﺑﺸﻴﺌﲔ‪ :‬ﺑﺎﻻﺳﺘﻐﻔﺎﺭ ﻭﺍﻟﺬﻛﺮ‪ ،‬ﻓﻤﻦ ﻛﺎﻧﺖ ﺍﻟﻐﻔﻠﺔ ﺃﻏﻠﺐ ﺃﻭﻗﺎﺗﻪ ﻛـﺎﻥ‬
‫ﺍﻟﺼﺪﺃ ﻣﺘﺮﺍﻛﻤﺎﹰ ﻋﻠﻰ ﻗﻠﺒﻪ‪ ،‬ﻭﺻﺪﺅﻩ ﲝﺴﺐ ﻏﻔﻠﺘﻪ‪.‬‬
‫ﻭﺇﺫﺍ ﺻﺪﺉ ﺍﻟﻘﻠﺐ ﱂ ﺗﻨﻄﺒﻊ ﻓﻴﻪ ﺻﻮﺭ ﺍﳌﻌﻠﻮﻣﺎﺕ ﻋﻠﻰ ﻣﺎ ﻫﻲ ﻋﻠﻴﻪ؛ ﻓﲑﻯ ﺍﻟﺒﺎﻃﻞ ﰲ ﺻﻮﺭﺓ ﺍﳊـﻖ‪،‬‬
‫ﻭﺍﳊﻖ ﰲ ﺻﻮﺭﺓ ﺍﻟﺒﺎﻃﻞ‪ ،‬ﻷﻧﻪ ﳌﱠﺎ ﺗﺮﺍﻛﻢ ﻋﻠﻴﻪ ﺍﻟﺼﺪﺃ ﺃﻇﻠﻢ ﻓﻠﻢ ﺗﻈﻬﺮ ﻓﻴﻪ ﺻﻮﺭ ﺍﳊﻘﺎﺋﻖ ﻛﻤﺎ ﻫﻲ ﻋﻠﻴﻪ‪.‬‬
‫ﻓﺈﺫﺍ ﺗﺮﺍﻛﻢ ﻋﻠﻴﻪ ﺍﻟﺼﺪﺃ ﻭﺍﺳﻮﺩ‪ ‬ﻭﺭﻛﺒﻪ ﺍﻟﺮﺍﻥﹸ ﻓﹶﺴ‪‬ﺪ‪ ‬ﺗﺼﻮﺭ‪‬ﻩ ﻭﺇﺩﺭﺍﻛﻪ ﻓﻼ ﻳﻘﺒﻞ ﺣﻘﺎﹰ‪ ،‬ﻭﻻ ﻳﻨﻜﺮ ﺑﺎﻃﻼﹰ‪،‬‬
‫ﻭﻫﺬﺍ ﺃﻋﻈﻢ ﻋﻘﻮﺑﺎﺕ‪ ‬ﺍﻟﻘﻠﺐ‪ .‬ﻭﺃﺻﻞ ﺫﻟﻚ ﻣﻦ ﺍﻟﻐﻔﻠﺔ ﻭﺍﺗﺒﺎﻉ ﺍﳍﻮﻯ‪ ،‬ﻓﺈ‪‬ﻤﺎ ﻳﻄﻤﺴـﺎﻥ ﻧـﻮﺭ ﺍﻟﻘﻠـﺐ‬
‫ﻭﻳﻌﻤﻴﺎﻥ ﺑﺼﺮﻩ‪ .‬ﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬ﻭﻻ ﺗﻄﻊ‪ ‬ﻣ‪‬ﻦ‪ ‬ﺃﻏﻔﻠﹾﻨﺎ ﻗﻠﺒ‪‬ﻪ ﻋﻦ ﺫﻛﺮﹺﻧﺎ ﻭﺍﺗ‪‬ﺒ‪‬ﻊ‪ ‬ﻫﻮﺍﻩ ﻭﻛـﺎﻥ ﺃﻣـﺮ‪‬ﻩ‪ ‬ﻓﹸﺮ‪‬ﻃـﺎﹰ{‬
‫]ﺍﻟﻜﻬﻒ‪ ([٢٨ :‬ﺍﻩ ﺍﻟﻮﺍﺑﻞ ﺍﻟﺼﻴﺐ ﻣﻦ ﺍﻟﻜﻠﻢ ﺍﻟﻄﻴﺐ ﺹ‪٥٢‬‬

‫ﻭﺭﲟﺎ ﻫﻮﻥ ﺍﻟﻜﺜﲑ ﳑﻦ ﻳﻨﺘﺴﺐ ﺇﱃ ﺍﻟﻌﻠﻢ ﻭﺍﻟﺪﻋﻮﺓ ﻣﻦ ﺃﻣﺮ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﺍﻷﺫﻛﺎﺭ ﻭﺣﻀـﻮﺭ ﺍﳉﻤﺎﻋـﺎﺕ‬
‫ﻭﺃﻧﻮﺍﻉ ﺍﻟﻘﺮﺑﺎﺕ ﺍﻟﱵ ﻳﺘﻮﺧﺄ ﻣﻦ ﻭﺭﺍﺋﻬﺎ ﺇﺻﻼﺡ ﺍﻟﻘﻠﺐ ﻭﺇﻳﻘﺎﻇﻪ ﻟﻠﺤﻘﻴﻘﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﲣﻠﻴﺼﻪ ﻣﻦ ﺃﻣﺮﺍﺿﻪ‬
‫ﺍﻟﱵ ﳓﻦ ﺑﺼﺪﺩ ﺍﳊﺪﻳﺚ ﻋﻨﻬﺎ ﻭﺍﻋﺘﱪﻭﺍ ﺫﻟﻚ ﻣﻦ ﺩﺃﺏ ﺍﻟﻌﺎﻣﺔ ﻭﻋﺎﺩﺍ‪‬ﻢ ﻭﺗﺼﻮﺭﻭﻩ ﺷﻴﺌﺎ ﻻ ﻳﻠﻴﻖ ﲟـﻦ‬
‫ﻧﺸﻂ ﻟﻠﺤﺮﻛﺔ ﻭﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ‪..‬‬
‫ﺇﻧﻪ ﻭﻫﻢ ﻋﺠﻴﺐ ﻭﻣﺆﺳﻒ ﺳﺒﺒﻪ ﺍﻟﺬﻫﻮﻝ ﻋﻦ ﺍﻟﻔﺎﺭﻕ ﺍﻷﺳﺎﺳﻲ ﺍﻟﻜﺒﲑ ﺑـﲔ ﺍﻹﺳـﻼﻡ ﻭﺍﳌـﺬﺍﻫﺐ‬
‫ﺍﻟﻔﻜﺮﻳﺔ ﺍﻷﺧﺮﻯ‪ ،‬ﻭﺳﺒﺐ ﺫﻟﻚ ﺍﻟﺬﻫﻮﻝ ﺍﻧﺼﺮﺍﻓﻬﻢ ﻋﻦ ﳎﺎﻫﺪﺓ ﺍﻟﻨﻔﺲ ﻭﺗﺮﻛﻬﺎ ﻣﻊ ﻣﺎ ‪‬ﻮﺍﻩ ﻭﺗﻄﻤـﺢ‬
‫ﺇﻟﻴﻪ)‪(٣٨‬‬

‫ﻭﻋﻨﺪﻣﺎ ﻧﺘﺤﺪﺙ ﻋﻦ ﺍﻟﺴﻠﻮﻙ ﻓﺈﻧﻨﺎ ﻧﺮﻳﺪ ﺍﻟﺴﻠﻮﻙ ﺍﳊﻖ‪ ..‬ﺳﻠﻮﻙ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺁﻟـﻪ ﻭﺳـﻠﻢ‬
‫ﻭﺃﺻﺤﺎﺑﻪ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﻻ ﺳﻠﻮﻙ ﺍﳌﻨﺤﺮﻓﲔ ﻋﻦ ﺳﺒﻴﻠﻪ‪ ،‬ﻓﺎﳋﻮﺍﺭﺝ ﻛﺎﻧﻮﺍ ﳎﺘﻬﺪﻳﻦ ﰲ ﺍﻟﻌﺒﺎﺩﺓ ﺣﱴ ﺇﻥ‬
‫ﺍﻟﺸﺨﺺ ﻟﻴﺤﻘﺮ ﺻﻼﺗﻪ ﺇﱃ ﺻﻼ‪‬ﻢ ﻭﺻﻴﺎﻣﻪ ﺇﱃ ﺻﻴﺎﻣﻬﻢ ﻭﻗﻴﺎﻣﻪ ﺇﱃ ﻗﻴﺎﻣﻬﻢ ﻭﻗﺮﺍﺀﺗﻪ ﺇﱃ ﻗﺮﺍﺀ‪‬ﻢ ﻛﻤـﺎ‬
‫ﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ‬
‫ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﻛﻴﻒ ﻧﻔﺮﻕ ﺑﲔ ﺍﻟﺴﻠﻮﻙ ﺍﳊﻖ ﻭﺍﻟﺴﻠﻮﻙ ﺍﳌﻨﺤﺮﻑ؟‬
‫ﻓﺎﳉﻮﺍﺏ ﻫﻮ‪ :‬ﺃﻥ ﻣﻦ ﺯﺍﺩﻩ ﺳﻠﻮﻛﻪ ﺭﲪﺔ ﺑﺎﳋﻠﻖ ﻭﺧﺼﻮﺻﺎ ﺑﺎﳌﺴﻠﻤﲔ ﻓﺴﻠﻮﻛﻪ ﺳﻠﻮﻙ ﺣﻖ‪ ،‬ﻭﻣـﻦ‬
‫ﺯﺍﺩﻩ ﺳﻠﻮﻛﻪ ﺣﻨﻘﺎ ﻭﻏﻠﻈﺔ ﻭﺷﺪﺓ ﻭﺗﻌﺎﻟﻴﺎ ﻋﻠﻰ ﺍﳋﻠﻖ ﻭﺧﺼﻮﺻﺎ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﻓﺴـﻠﻮﻛﻪ ﺳـﻠﻮﻙ‬
‫ﻣﻨﺤﺮﻑ‪ ..‬ﻣﻦ ﺯﺍﺩﻩ ﺳﻠﻮﻛﻪ ﺣﺴﻦ ﻣﻌﺎﻣﻠﺔ ﻟﻠﺨﻠﻖ ﻭﺗﻮﺍﺿﻌﺎ ﻟﻠﻤﺴﻠﻤﲔ ﻓﺴﻠﻮﻛﻪ ﺳﻠﻮﻙ ﺣﻖ‪ ،‬ﻭﻣﻦ ﺯﺍﺩﻩ‬
‫ﺳﻠﻮﻛﻪ ﺳﻮﺀ ﻣﻌﺎﻣﻠﺔ ﻟﻠﺨﻠﻖ ﻭﺗﻌﺎﻟﻴﺎ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﻓﺴﻠﻮﻛﻪ ﻣﻨﺤﺮﻑ‬

‫‪ (٣٨‬ﺍﻗﺘﺒﺎﺱ ﻣﻦ ﺍﻟﺸﻴﺦ ﺍﻟﺒﻮﻃﻲ ﰲ ﺭﺳﺎﻟﺘﻪ ﺑﺎﻃﻦ ﺍﻹﰒ ﺹ‪٥٩‬‬

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 ‫ﻭﻫﺬﺍ ﻳﺆﻛﺪ ﺃﳘﻴﺔ ﺃﻥ ﻳﻜﻮﻥ ﺳﻠﻮﻙ ﺍﻟﺸﺨﺺ ﻭﺗﺰﻛﻴﺘﻪ ﻋﻠﻰ ﻳﺪ ﺷﻴﺦ ﻣﺮﰊ ﻗﺪ ﺗﺮﰊ ﻋﻠﻰ ﻳـﺪ ﺷـﻴﺦ‪..‬‬
‫ﻭﻫﻜﺬﺍ ﺇﱃ ﺍﳌﺰﻛﻲ ﺍﻷﻭﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﺍﻟﺬﻱ ﻗﺎﻝ ﺍﷲ ﻓﻴﻪ‪) :‬ﻭﻳﺰﻛﻴﻬﻢ ﻭﻳﻌﻠﻤﻬﻢ ﺍﻟﻜﺘـﺎﺏ‬
‫ﻭﺍﳊﻜﻤﺔ( ﻓﻠﻢ ﻳﻘﻞ ﻭﻳﺘﺰﻛﻮﻥ ﻭﻳﺘﻌﻠﻤﻮﻥ‪ ،‬ﰒ ﺍﻧﻈﺮ ﻛﻴﻒ ﻗﺪ‪‬ﻡ ﺍﻟﺘﺰﻛﻴﺔ ﻋﻠﻰ ﺍﻟﻌﻠﻢ ﻷﻥ ﺍﻟﺘﺰﻛﻴﺔ ﻏﺎﻳﺔ ﻭﺍﻟﻌﻠﻢ‬
‫ﻭﺳﻴﻠﺔ‪ ..‬ﻭﻗﺪ ﺫﹸﻛﺮ ‪-‬ﰲ ﳎﻠﺲ ﺃﲪﺪ‪ -‬ﻣﻌﺮﻭﻑ‪ ‬ﺍﻟﻜﺮﺧﻲ ﻓﻘﺎﻝ ﺑﻌﺾ ﻣﻦ ﺣﻀﺮﻩ‪ :‬ﻫﻮ ﻗﺼﲑ ﺍﻟﻌﻠﻢ‪ ،‬ﻓﻘﺎﻝ‬
‫ﺍﲪﺪ‪ :‬ﺃﻣﺴﻚ ﻋﺎﻓﺎﻙ ﺍﷲ ﻭﻫﻞ ﻳﺮﺍﺩ ﻣﻦ ﺍﻟﻌﻠﻢ ﺇﻻ ﻣﺎ ﻭﺻﻞ ﺇﻟﻴﻪ ﻣﻌﺮﻭﻑ‬
‫ﻭﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻗﻠﺖ ﻷﰊ‪ :‬ﻫﻞ ﻛﺎﻥ ﻣﻊ ﻣﻌﺮﻭﻑ ﺷﻲﺀ ﻣﻦ ﺍﻟﻌﻠﻢ؟ ﻓﻘﺎﻝ ﱄ‪:‬‬
‫ﻳﺎ ﺑﲏ ﻛﺎﻥ ﻣﻌﻪ ﺭﺃﺱ ﺍﻟﻌﻠﻢ ﺧﺸﻴﺔ ﺍﷲ ﺗﻌﺎﱃ(ﺍﻩ ﻃﺒﻘﺎﺕ ﺍﳊﻨﺎﺑﻠﺔ ‪٣٨٢/١‬‬
‫ﻭﻗﺪ ﻛﺎﻥ ﺃﺻﺤﺎﺏ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻳﺘﺰﻛﻮﻥ ﻗﺒﻞ ﺃﻥ ﻳﺘﻌﻠﻤﻮﺍ‪ ،‬ﻓﻘﺪ ﻭﺭﺩ ﻋﻦ ﺍﺑﻦ ﻋﻤـﺮ‬
‫ﻭﺟﻨﺪﺏ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﻭﻏﲑﳘﺎ ﺃ‪‬ﻢ ﻗﺎﻟﻮﺍ‪) :‬ﺗﻌﻠﻤﻨﺎ ﺍﻹﳝﺎﻥ ﻗﺒﻞ ﺍﻟﻘﺮﺁﻥ ﻓﻠﻤﺎ ﺗﻌﻠﻤﻨﺎ ﺍﻟﻘﺮﺁﻥ ﺍﺯﺩﺩﻧﺎ ﺑﻪ‬
‫ﺇﳝﺎﻧﺎ ﻭﺇﻧﻜﻢ ﺍﻟﻴﻮﻡ ﺗﺘﻌﻠﻤﻮﻥ ﺍﻟﻘﺮﺁﻥ ﻗﺒﻞ ﺍﻹﳝﺎﻥ(ﺍﻩ ﻣﺴﺘﺪﺭﻙ ﺍﳊﺎﻛﻢ ‪ ٩١/١‬ﻭﺳﻨﻦ ﺍﻟﺒﻴﻬﻘﻲ ‪١٢٠/٣‬‬
‫ﻭﻫﻜﺬﺍ ﻛﺎﻥ ﺩﺃﺏ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ ﻗﺎﻝ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺍﻟﻘﺎﺳﻢ‪) :‬ﺻﺤﺒﺖ ﻣﺎﻟﻜﺎ ﻋﺸﺮﻳﻦ ﺳﻨﺔ ﻓﻜﺎﻥ‬
‫ﻣﻨﻬﺎ ﺳﻨﺘﺎﻥ ﰲ ﺍﻟﻌﻠﻢ ﻭﲦﺎﻧﻴﺔ ﻋﺸﺮ ﺳﻨﺔ ﰲ ﺗﻌﻠﻴﻢ ﺍﻷﺩﺏ ﻓﻴﺎ ﻟﻴﺘﲏ ﺟﻌﻠﺖ ﺍﳌﺪﺓ ﻛﻠﻬﺎ ﺃﺩﺑﺎ‪ ،‬ﻭﻗﺎﻝ‬
‫ﺍﻟﺸﺎﻓﻌﻲ ﺭﲪﻪ ﺍﷲ‪ :‬ﻗﺎﻝ ﱄ ﻣﺎﻟﻚ‪ :‬ﻳﺎ ﳏﻤﺪ ﺍﺟﻌﻞ ﻋﻠﻤﻚ ﻣﻠﺤﺎ ﻭﺃﺩﺑﻚ ﺩﻗﻴﻘﺎ(ﺍﻩ ﺍﻟﻌﻬﻮﺩ ﺍﶈﻤﺪﻳﺔ ‪٢٧٨‬‬

‫ﺇﻥ ﺳﻨﺪ ﺍﳋﻮﺭﺍﺝ ﰲ ﺍﻟﺘﺰﻛﻴﺔ ﻣﻨﻘﻄﻊ ﻓﻠﺬﺍ ﻭﻗﻌﻮﺍ ﻓﻴﻤﺎ ﻭﻗﻌﻮﺍ ﻓﻴﻪ‪ ،‬ﺑﻴﻨﻤﺎ ﺍﻟﺼﺤﺎﺑﺔ ‪-‬ﻭﻣﻦ ﺃﺧـﺬ ﻋﻨـﻬﻢ‪-‬‬
‫ﺳﻨﺪﻫﻢ ﰲ ﺍﻟﺘﺰﻛﻴﺔ ﻣﺘﺼﻞ ﻓﻠﺬﺍ ﺍﺳﺘﻘﺎﻡ ﺳﻠﻮﻛﻬﻢ‪ ،‬ﻭﳑﺎ ﻳﺆﻛﺪ ﺃﳘﻴﺔ ﺍﻟﺸﻴﺦ ﺍﳌﺮﰊ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪) :‬ﻭﻣﻦ ﻳﻀﻠﻞ‬
‫ﻓﻠﻦ ﲡﺪ ﻟﻪ ﻭﻟﻴﺎ ﻣﺮﺷﺪﺍ( ﻓﻌﻼﻣﺔ ﺇﺿﻼﻝ ﺍﷲ ﻟﻠﻌﺒﺪ ﻋﺪﻡ ﻭﺟﻮﺩ ﺍﻟﻮﱄ ﺍﳌﺮﺷﺪ ﻭﻋﻼﻣﺔ ﻫﺪﺍﻳﺘﻪ ﻟﻪ ﺃﻥ ﻳﻮﻓﻖ‬
‫ﻟﻮﱄ ﻣﺮﺷﺪ‪ ،‬ﻭﺗﺄﻣﻞ ﻗﻮﻟﻪ‪ :‬ﻭﻟﻴﺎ ﻣﺮﺷﺪﺍ‪ ،‬ﲡﺪ ﺃﻥ ﺍﳌﺮﺷﺪ ﺇﺫﺍ ﱂ ﻳﻜﻦ ﻭﻟﻴﺎ ﻓﻬﻮ ﻏﲑ ﻛﺎﻑ ﻓﻴﻤﺎ ﳓﻦ ﻓﻴـﻪ‪،‬‬
‫ﻭﻛﺬﺍ ﺍﻟﻮﱄ ﺇﺫﺍ ﱂ ﻳﻜﻦ ﻣﺮﺷﺪﺍ‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﰲ ﺃﳘﻴﺔ ﺍﻟﺸﻴﺦ ﺍﳌﺮﰊ ﻛﻤﺎ ﰲ ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ‪) :٥١٠/١١‬ﻻ ﺭﻳﺐ ﺃﻥ ﺍﻟﻨﺎﺱ ﳛﺘﺎﺟﻮﻥ‬
‫ﻣﻦ ﻳﺘﻠﻘﻮﻥ ﻋﻨﻪ ﺍﻹﳝﺎﻥ ﻭﺍﻟﻘﺮﺁﻥ ﻛﻤﺎ ﺗﻠﻘﻰ ﺍﻟﺼﺤﺎﺑﺔ ﺫﻟﻚ ﻋﻦ ﺍﻟﻨﱯ ]ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ[ ﻭﺗﻠﻘﺎﻩ‬
‫ﻋﻨﻬﻢ ﺍﻟﺘﺎﺑﻌﻮﻥ ﻭﺑﺬﻟﻚ ﳛﺼﻞ ﺍﺗﺒﺎﻉ ﺍﻟﺴﺎﺑﻘﲔ ﺍﻷﻭﻟﲔ ﺑﺈﺣﺴﺎﻥ‪ ،‬ﻓﻜﻤﺎ ﺃﻥ ﺍﳌﺮﺀ ﻟﻪ ﻣﻦ ﻳﻌﻠﻤﻪ ﺍﻟﻘـﺮﺁﻥ‬
‫ﻭﳓﻮﻩ ﻓﻜﺬﻟﻚ ﻟﻪ ﻣﻦ ﻳﻌﻠﻤﻪ ﺍﻟﺪﻳﻦ ﺍﻟﺒﺎﻃﻦ ﻭﺍﻟﻈﺎﻫﺮ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ ﰲ ﺭﺳﺎﻟﺘﻪ ﺧﻼﺻﺔ ﺍﻟﺘﺼﺎﻧﻴﻒ ﰲ ﺍﻟﺘﺼﻮﻑ ﺿﻤﻦ ﳎﻤـﻮﻉ ﺭﺳـﺎﺋﻠﻪ ﺹ‪:١١٢‬‬
‫)ﺍﳋﺎﻣﺲ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﻣﺮﺷﺪ ﻭﻣﺮﺏ ﻟﻴﺪﻟﻪ ﻋﻠﻰ ﺍﻟﻄﺮﻳﻖ ﻭﻳﺮﻓﻊ ﻋﻨﻪ ﺍﻷﺧﻼﻕ ﺍﳌﺬﻣﻮﻣﺔ ﻭﻳﻀﻊ ﻣﻜﺎ‪‬ﺎ‬
‫ﺍﻷﺧﻼﻕ ﺍﶈﻤﻮﺩﺓ‪.‬‬
‫ﻭﻣﻌﲎ ﺍﻟﺘﺮﺑﻴﺔ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺮﰉ ﻛﺎﳌﺰﺍﺭﻉ ﺍﻟﺬﻱ ﻳﺮﰊ ﺍﻟﺰﺭﻉ ﻓﻜﻠﻤﺎ ﺭﺃﻯ ﺣﺠﺮﺍ ﺃﻭ ﻧﺒﺎﺗﺎ ﻣﻀﺮﺍ ﺑﺎﻟﺰﺭﻉ ﻗﻠﻌﻪ‬
‫ﻭﻃﺮﺣﻪ ﺧﺎﺭﺟﺎ ﻭﻳﺴﻘﻲ ﺍﻟﺰﺭﻉ ﻣﺮﺍﺭﺍ ﺇﱃ ﺃﻥ ﻳﻨﻤﻮ ﻭﻳﺘﺮﰉ ﻟﻴﻜﻮﻥ ﺃﺣﺴﻦ ﻣﻦ ﻏـﲑﻩ‪ ،‬ﻭﺇﺫﺍ ﻋﻠﻤـﺖ ﺃﻥ‬

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 ‫ﺍﻟﺰﺭﻉ ﳏﺘﺎﺝ ﻟﻠﻤﺮﰊ ﻋﻠﻤﺖ ﺃﻧﻪ ﻻ ﺑﺪ ﻟﻠﺴﺎﻟﻚ ﻣﻦ ﻣﺮﺷﺪ ﻣﺮﺏ ﺍﻟﺒﺘﺔ‪ ،‬ﻷﻥ ﺍﷲ ﺗﻌﺎﱃ ﺃﺭﺳﻞ ﺍﻟﺮﺳـﻞ‬
‫ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻟﻠﺨﻠﻖ ﻟﻴﻜﻮﻧﻮﺍ ﺩﻟﻴﻼ ﳍﻢ ﻳﺮﺷﺪﻫﻢ ﺇﱃ ﺍﻟﻄﺮﻳﻖ ﺍﳌﺴﺘﻘﻴﻢ ﻭﻗﺒﻞ ﺍﻧﺘﻘﺎﻝ ﺍﳌﺼـﻄﻔﻰ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﺇﱃ ﺍﻟﺪﺍﺭ ﺍﻵﺧﺮﺓ ﻗﺪ ﺟﻌﻞ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ ﻧﻮﺍﺑﺎ ﻋﻨﻪ ﻟﻴﺪﻟﻮﺍ ﺍﳋﻠﻖ ﺇﱃ ﻃﺮﻳﻖ‬
‫ﺍﷲ ﻭﻫﻜﺬﺍ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻓﺎﻟﺴﺎﻟﻚ ﻻ ﻳﺴﺘﻐﲎ ﻋﻦ ﺍﳌﺮﺷﺪ ﺍﻟﺒﺘﺔ‬
‫ﻭﺷﺮﻁ ﺍﳌﺮﺷﺪ ﺃﻥ ﻳﻜﻮﻥ ﻋﺎﳌﺎ ﻟﻜﻦ ﻟﻴﺲ ﻛﻞ ﻋﺎﱂ ﻳﺼﻠﺢ ﻟﻺﺭﺷﺎﺩ ﺑﻞ ﻻ ﺑﺪ ﻟﻪ ﺃﻥ ﻳﻜﻮﻥ ﻋﺎﳌﺎ ﻟﻪ ﺃﻫﻠﻴﺔ‬
‫ﺻﻨﺎﻋﺔ ﺍﻹﺭﺷﺎﺩ‪ ،‬ﻭﳍﺬﺍ ﺍﳌﺮﺷﺪ ﻋﻼﻣﺎﺕ ﻭﳓﻦ ﻧﺬﻛﺮ ﻟﻚ ﻣﺎ ﻻ ﺑﺪ ﻟﻪ ﻣﻨﻬﺎ ﺑﻄﺮﻳﻖ ﺍﻹﲨﺎﻝ ﺣﱴ ﻻ ﻳﺪﻋﻲ‬
‫ﺍﻹﺭﺷﺪ ﻛﻞ ﻣﺘﺤﲑ‬
‫ﻓﺎﳌﺮﺷﺪ ﻫﻮ‪:‬‬
‫‪ -‬ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﻗﺪ ﺧﺮﺝ ﻣﻦ ﺑﺎﻃﻨﻪ ﺣﺐ ﺍﳌﺎﻝ ﻭﺍﳉﺎﻩ‬
‫‪ -‬ﻭﺗﺄﺳﺲ ﺑﻨﻴﺎﻥ ﺗﺮﺑﻴﺘﻪ ﻋﻠﻰ ﻳﺪ ﻣﺮﺷﺪ ﻛﺬﻟﻚ ﻭﻫﻠﻢ ﺣﱴ ﺗﻨﺘﻬﻲ ﺍﻟﺴﻠﺴﻠﺔ ﺇﱃ ﺍﻟـﻨﱯ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ‬
‫ﻭﺫﺍﻕ ﺑﻌﺾ ﺍﻟﺮﻳﺎﺿﺎﺕ ﻛﻘﻠﺔ ﺍﻷﻛﻞ ﻭﺍﻟﻜﻼﻡ ﻭﺍﻟﻨﻮﻡ ﻭﻛﺜﺮﺓ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺼﺪﻗﺔ ﻭﺍﻟﺼﻮﻡ‬ ‫‪-‬‬
‫ﻭﺍﻗﺘﺒﺲ ﻧﻮﺭﺍ ﻣﻦ ﺃﻧﻮﺍﺭ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ‬ ‫‪-‬‬
‫ﻭﺍﺷﺘﻬﺮ ﺑﺎﻟﺴﲑﺓ ﺍﳊﺴﻨﺔ ﻭﺍﻷﺧﻼﻕ ﺍﶈﻤﻮﺩﺓ ﻣﻦ ﺻﱪ ﻭﺷﻜﺮ ﻭﺗﻮﻛﻞ ﻭﻳﻘﲔ ﻭﻃﻤﺄﻧﻴﻨﺔ‬ ‫‪-‬‬
‫ﻭﺳﺨﺎﺀ ﻭﻗﻨﺎﻋﺔ ﻭﺃﻣﺎﻧﺔ ﻭﺣﻠﻢ ﻭﺗﻮﺍﺿﻊ ﻭﻣﻌﺮﻓﺔ ﻭﺻﺪﻕ ﻭﻭﻗﺎﺭ ﻭﺣﻴﺎﺀ ﻭﺳﻜﻮﻥ ﻭﺗﺄﻥ‬
‫ﻭﺃﻣﺜﺎﳍﺎ‬
‫ﻭﺗﻄﻬﺮ ﻣﻦ ﺍﻷﺧﻼﻕ ﺍﻟﺬﻣﻴﻤﺔ ﻛﺎﻟﻜﱪ ﻭﺍﻟﺒﺨﻞ ﻭﺍﳊﺴﺪ ﻭﺍﳊﻘﺪ ﻭﺍﳊـﺮﺹ ﻭﺍﻷﻣـﻞ‬ ‫‪-‬‬
‫ﺍﻟﻄﻮﻳﻞ ﻭﺍﻟﻄﻴﺶ ﻭﳓﻮﻫﺎ‬
‫ﻭﺳﻠ‪‬ﻢ ﻣﻦ ﺗﻌﺼﺐ ﺍﳌﺘﻌﺼﺒﲔ ﻭﺍﺳﺘﻐﲎ ﻋﻦ ﻋﻠﻢ ﺍﳌﻜﻠﻔﲔ ﺑﺎﻟﻌﻠﻢ ﺍﳌﺘﻠﻘﻰ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ‬ ‫‪-‬‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ‬
‫ﻓﺎﻻﻗﺘﺪﺍﺀ ﲟﺜﻞ ﻫﺬﺍ ﺍﳌﺮﺷﺪ ﻫﻮ ﻋﲔ ﺍﻟﺼﻮﺍﺏ ﻭﺍﻟﻈﻔﺮ ﲟﺜﻠﻪ ﻧﺎﺩﺭ ﻻ ﺳﻴﻤﺎ ﰲ ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ ﻓﺈﻧﻪ ﻛﺜﺮ ﻓﻴﻪ‬
‫ﻣﻦ ﻳﺪﻋﻰ ﺍﻹﺭﺷﺎﺩ ﻭﻫﻮ ﰲ ﺍﳊﻘﻴﻘﺔ ﻳﺪﻋﻮ ﺍﻟﻨﺎﺱ ﺇﱃ ﺍﻟﻠﻬﻮ ﻭﺍﻟﻠﻐﻮ‪ ،‬ﺑﻞ ﺍﺩﻋﻰ ﻛﺜﲑ ﻣﻦ ﺍﳌﻠﺤﺪﻳﻦ ﺍﻹﺭﺷﺎﺩ‬
‫ﲟﺨﺎﻟﻔﺔ ﺍﻟﺸﺮﻳﻌﺔ ﻭﺑﺴﺒﺐ ﻏﻠﺒﺔ ﻫﺆﻻﺀ ﺍﳌﺪﻋﲔ ﺍﺧﺘﻔﻰ ﺍﳌﺮﺷﺪﻭﻥ ﺍﳊﻘﻴﻘﻮﻥ ﰲ ﺃﺭﻛﺎﻥ ﺍﻟﺰﻭﺍﻳﺎ‬
‫ﻭﲟﺎ ﺫﻛﺮﻧﺎﻩ ﻋ‪‬ﻠﻢ ﺑﻌﺾ‪ ‬ﻋﻼﻣﺎﺕ ﺍﳌﺮﺷﺪ ﺍﳊﻘﻴﻘﻲ‪ ،‬ﺣﱴ ﺃﻧﻪ ﻣﻦ ﻭﺟﺪ ﻣﺘﺨﻠﻘﺎ ‪‬ﺎ ﻋﻠﻢ ﺃﻧﻪ ﻣﻦ ﺍﳌﺮﺷـﺪﻳﻦ‬
‫ﻭﻣﻦ ﱂ ﻳﻜﻦ ﻣﺘﺨﻠﻘﺎ ‪‬ﺎ ﻋﻠﻢ ﺃﻧﻪ ﻣﻦ ﺍﳌﺪﻋﲔ‪ ،‬ﻓﺈﻥ ﲢﺼﻞ ﺃﺣﺪ ﻋﻠﻰ ﻣﺜﻞ ﻫﺬﺍ ﺍﳌﺮﺷﺪ ﻭﻗﺒﻠﻪ ﺍﳌﺮﺷـﺪ‬
‫ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﺣﺘﺮﺍﻣﻪ ﻇﺎﻫﺮﺍ ﻭﺑﺎﻃﻨﺎ(ﺍﻩ‬
‫ﻓﺈﻥ ﻗﻴﻞ ﺇﻥ ﺍﻟﻘﻴﺎﻡ ﺑﺎﻟﺸﺮﺍﺋﻊ ﻳﻐﲏ ﻋﻦ ﺍﻟﺸﻴﺦ ﻓﺠﻮﺍﺑﻪ ﻣﺎ ﻗﺎﻝ ﺍﻟﺸﻌﺮﺍﱐ ﰲ ﺍﻟﻌﻬﻮﺩ ﺍﶈﻤﺪﻳﺔ ﺹ‪ ٣٦٩‬ﺣﻴﺚ‬
‫ﻗﺎﻝ‪) :‬ﻭﻗﺪ ﺃﲨﻊ ﺍﻷﺷﻴﺎﺥ ﻋﻠﻰ ﺃﻧﻪ ﻟﻮ ﺻﺢ ﻟﻌﺒﺪ ﺃﻥ ﻳﺄﰐ ﺑﺎﳌﺄﻣﻮﺭﺍﺕ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺬﻱ ﺃﻣﺮ ﺍﷲ ﺗﻌﺎﱃ‬

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 ‫ﺑﻪ ﻣﻦ ﻏﲑ ﺧﻠﻞ ﳌﺎ ﺍﺣﺘﺎﺝ ﺃﺣﺪ ﺇﱃ ﺷﻴﺦ‪ ،‬ﻟﻜﻦ ﱂ ﻳﺼﺢ ﳍﻢ ﺫﻟﻚ ﻓﺎﺣﺘﺎﺟﻮﺍ ﺿﺮﻭﺭﺓ ﺇﱃ ﻣﻦ ﻳﺒﲔ ﳍﻢ‬
‫ﻣﺮﺍﺩ ﺍﳊﻖ‪ ،‬ﻭﻟﺬﻟﻚ ﺍﺣﺘﺎﺝ ﺃﺗﺒﺎﻉ ﺍ‪‬ﺘﻬﺪﻳﻦ ﺇﱃ ﺍ‪‬ﺘﻬﺪﻳﻦ(ﺍﻩ‬
‫ﻭﺍﻟﻔﻮﺍﺋﺪ ﺍﻟﱵ ﳚﻨﻴﻬﺎ ﻣﻦ ﻳﺘﺰﻛﻰ ﻋﻠﻰ ﻳﺪ ﺷﻴﺦ ﻣﺮﰊ ﻛﺜﲑﺓ ﺟﺪﺍ ﻭﻣﻨﻬﺎ‪:‬‬
‫‪ -‬ﺃﻥ ﺍﻟﺸﻴﺦ ﺩﻟﻴﻞ ﳎﺮﹺﺏ‪ ،‬ﻭﺍﳌﺴﺎﻓﺮ ﰲ ﻃﺮﻳﻖ ﻳﺴﻠﻜﻪ ﻷﻭﻝ ﻣﺮﺓ ﻻ ﺑﺪ ﻟﻪ ﻣﻦ ﺩﻟﻴﻞ ﻋﺎﺩﺓ ﻭﺇﻻ ﻓـﻼ‬
‫ﻣﻔﺮ ﻣﻦ ﺍﻟﻀﻴﺎﻉ ﻭﺍﻟﺘﻴﻪ ﰲ ﺳﻔﺮﻩ‪ ،‬ﻋﺼﻤﻨﺎ ﺍﷲ ﻭﺇﻳﺎﻛﻢ ﻣﻦ ﺍﻟﺘﻴﻪ ﻭﺍﻟﻀﻴﺎﻉ‪ ،‬ﻭﻟﺬﺍ ﻗـﺎﻝ ﺳـﻔﻴﺎﻥ‬
‫ﺍﻟﺜﻮﺭﻱ ﻣﺎ ﻣﻌﻨﺎﻩ‪) :‬ﻋﺒﺪﺕ ﺍﷲ ﺳﻨﲔ ﰒ ﻟﻘﻴﺖ ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﺑﻦ ﺯﻳﺪ ﻓﺒﺎﻥ ﱄ ﺃﻥ ﻋﻨﺪﻱ ﻛﺒﺎﺋﺮ ﱂ‬
‫ﺃﻛﻦ ﺃﻋﻠﻤﻬﺎ(‬
‫‪ -‬ﺃﻥ ﺍﻟﺸﻴﺦ ﻳﺮﺑﻴﻪ ﲝﺎﻟﻪ‪ ‬ﻗﺒﻞ ﻗﺎﻟﻪ‪ ‬ﻭﻫﻮ ﻣﺎ ﻳﺴﻤﻰ ﰲ ﺍﳌﺼﻄﻠﺢ ﺍﳌﻌﺎﺻﺮ )ﺍﻟﺘﺮﺑﻴﺔ ﺑﺎﻟﻘﺪﻭﺓ( ﻭﻗﺪ ﻗﺎﻝ‬
‫ﺑﻌﺾ ﺍﻟﺴﻠﻒ ﻣﺎ ﻣﻌﻨﺎﻩ‪) :‬ﺇﱐ ﻷﺗﺬﻛﺮ ﺷﻴﺨﻲ ﻓﺄﺗﻘﻮﻯ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩﺓ ﺷﻬﺮﺍ ﻓﻜﻴـﻒ ﺇﺫﺍ ﺭﺃﻳﺘـﻪ‬
‫ﻓﻜﻴﻒ ﺇﺫﺍ ﲰﻌﺖ ﻛﻼﻣﻪ ؟!(‬
‫‪ -‬ﻛﻤﺎ ﺃﻥ ﻣﻦ ﻋﺎﺩﺓ ﺍﻟﻨﻔﺲ ﺍﻟﺘﻔﻠﺖ ﻭﺍﳍﺮﻭﺏ ﻣﻦ ﺍﻟﺘﻜﺎﻟﻴﻒ ﻓﺈﺫﺍ ﺷﻌﺮ ﺍﻟﺸﺨﺺ ﺑﻮﺟﻮﺩ ﻣﻦ ﻳﺘﺎﺑﻌﻪ‬
‫ﻓﻬﺬﺍ ﺃﺩﻋﻰ ﻟﻼﻟﺘﺰﺍﻡ ﺑﺎﻟﺘﻜﺎﻟﻴﻒ‬
‫‪ -‬ﻛﻤﺎ ﺃﻥ ﺃﻭﻝ ﺍﻟﻌﻠﻞ ﻭﺍﻷﻣﺮﺍﺽ ﲢﻄﻤﺎ ﻋﻨﺪ ﺍﻟﺘﺮﺑﻴﺔ ﻋﻠﻰ ﻳﺪ ﺷﻴﺦ ﻣﺮﺏﹴ ﻫﻮ ﻣﺮﺽ ﺍﻟﻜﱪ ﻭﺍﻟﻌﺠﺐ‬
‫ﻭ)ﺍﻷﻧﺎ( ﻓﺈﻥ ﻗﺒﻮﻝ ﺍﻟﻨﻔﺲ ﳌﺮﰊ ﻫﻮ ﲝﺪ ﺫﺍﺗﻪ ﺑﻌﺪ‪ ‬ﻋﻦ ﻫﺬﻩ ﺍﻷﻣﺮﺍﺽ‬
‫ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﺃﻳﻦ ﻫﻢ ﺍﻟﺸﻴﻮﺥ ﺍﳌﺮﺑﻮﻥ ﺍﻟﺬﻳﻦ ﻳﺰﻛﻮﻥ ﻧﻔﻮﺳﻨﺎ ﻭﻳﺄﺧﺬﻭﻥ ﺑﺄﻳﺪﻳﻨﺎ ﺇﱃ ﺍﷲ ؟ ﻗﻴﻞ‪ :‬ﻣﻦ ﺟﺪ ﻭﺟﺪ‬
‫ﻭﻣﻦ ﺻﺪﻕ ﺍﷲ ﺻﺪﻗﻪ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﻋﻄﺎﺀ ﺍﷲ‪ ) :‬ﺳﺒﺤﺎﻥ ﻣﻦ ﱂ ﳚﻌﻞ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻴﻬﻢ ﺇﻻ ﻣﻦ ﺣﻴﺚ ﺍﻟﺪﻟﻴﻞ‬
‫ﻋﻠﻴﻪ ﻭﱂ ﻳﻮﺻﻞ ﺇﻟﻴﻬﻢ ﺇﻻ ﻣﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳﻮﺻﻠﻪ ﺇﻟﻴﻪ(ﺍﻩ‬
‫ﻗﺎﻝ ﺍﻟﺸﻮﻛﺎﱐ ﻛﻤﺎ ﰲ ﺍﻟﻔﺘﺢ ﺍﻟﺮﺑﺎﱐ ‪) :١٠٤٤/٢‬ﻓﻴﺎ ﻃﺎﻟﺐ ﺍﳋﲑ ﺇﺫﺍ ﻇﻔﺮﺕ ﻳﺪﺍﻙ ﺑﻮﺍﺣﺪ ﻣﻦ ﻫـﺆﻻﺀ‬
‫ﺍﻟﺬﻱ ﻫﻢ ﺻﻔﻮﺓ ﺍﻟﺼﻔﻮﺓ ﻭﺧﲑﺓ ﺍﳋﲑﺓ ﻓﺎﺷﺪﺩﳘﺎ ﻋﻠﻴﻪ ﻭﺍﺟﻌﻠﻪ ﻣﺆﺛﺮﺍ ﻋﻠﻰ ﺍﻷﻫﻞ ﻭﺍﳌﺎﻝ ﻭﺍﻟﻘﺮﻳـﺐ‬
‫ﻭﺍﳊﺒﻴﺐ ﻭﺍﻟﻮﻃﻦ ﻭﺍﻟﺴﻜﻦ(ﺍﻩ‬
‫ﻭﰲ ﺧﺘﺎﻡ ﻫﺬﺍ ﺍﳌﺴﺄﻟﺔ ﺃﺣﺐ ﺃﻥ ﺃﺫﻛﺮ ﻣﺎ ﻗﺎﻟﻪ ﺍﻟﺸﻴﺦ ﺍﻟﺒﻮﻃﻲ ﰲ ﺭﺳـﺎﻟﺘﻪ ﺑـﺎﻃﻦ ﺍﻹﰒ ﺹ‪) :١٥٣‬ﺇﻥ‬
‫ﺍﳌﺴﻠﻤﲔ ﺍﻟﻴﻮﻡ ﻳﺸ‪‬ﻜﹸﻮﻥ ﻣﻦ ﺃ‪‬ﻢ ﻣﺘﻔﺮﻗﻮﻥ ﻣﺘﺪﺍﺑﺮﻭﻥ ﻭﻳﺘﺴﺎﺀﻟﻮﻥ ﻋﻦ ﺳﺒﻴﻞ ﳉﻤﻊ ﻛﻠﻤﺘﻬﻢ ﻭﺗﻮﺣﻴـﺪ‬
‫ﺳﺒﻴﻠﻬﻢ‬
‫ﻭﻧﻘﻮﻝ‪ :‬ﺇﻥ ﺍﻟﺬﻱ ﻓﺮﻕ ﺍﳌﺴﻠﻤﲔ ﺇﳕﺎ ﻫﻮ ﺍﳊﻮﺍﺟﺰ ﻭﺍﻷﻣﺮﺍﺽ ﺍﻟﻘﺎﺋﻤﺔ ﰲ ﻧﻔﻮﺳﻬﻢ ﻭﻣـﻦ ﺩﻭﻥ ﺯﻭﺍﻝ‬
‫ﻫﺬﻩ ﺍﳊﻮﺍﺟﺰ ﻻ ﳚﺘﻤﻊ ﳍﻢ ﺃﻣﺮ ﻭﻻ ﻳﺼﻠﺢ ﳍﻢ ﺣﺎﻝ‪ ،‬ﻫﺬﻩ ﺍﳊﻮﺍﺟﺰ ﺃﻗﻮﻯ ﺷﺄﻧﺎ ﻣﻦ ﺍ‪‬ﺎﻟﺲ ﺍﳉﺎﻣﻌـﺔ‬
‫ﻭﺍﻟﻠﻘﺎﺀﺍﺕ ﺍﳌﺘﻜﺮﺭﺓ ﻭﺍﻟﺸﻌﺎﺭﺍﺕ ﺍﻟﻮﺍﺣﺪﺓ‬
‫ﻭﻗﺪ ﻓﺮﻏﻨﺎ ﻣﻦ ﺷﺮﺡ ﻫﺬﻩ ﺍﳊﻮﺍﺟﺰ ﻭﺃﻧﻮﺍﻋﻬﺎ ﻭﺁﺛﺎﺭﻫﺎ ﺍﳋﻄﲑﺓ ﰲ ﺣﻴﺎﺓ ﺍﳌﺴﻠﻤﲔ ﰒ ﺫﻛﺮﻧﺎ ﺍﻟﻌﻼﺝ ﺍﻟﺬﻱ‬
‫ﻳﺬﻳﺐ ﻫﺬﻩ ﺍﳊﻮﺍﺟﺰ ﻭﳝﺤﻮﻫﺎ ﻣﻦ ﺍﻟﻨﻔﻮﺱ‬

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 ‫ﻭﺇﺫﺍ ﺃﺭﺩﻧﺎ ﺍﺧﺘﺼﺎﺭ ﺍﻟﻄﺮﻳﻖ ﰲ ﺍﻟﻜﻼﻡ ﻓﻠﻨﻖ ‪ :‬ﺇﻥ ﺍﳊﻤﺾ ﺍﻟﺬﻱ ﻳﺬﻳﺐ ﻫﺬﻩ ﺍﳊﻮﺍﺟﺰ ﻛﻠﻬﺎ ﺇﳕـﺎ ﻫـﻮ‬
‫ﺍﻹﺧﻼﺹ‪ ،‬ﻓﺈﺫﺍ ﺗﻮﻓﺮ ﺍﻹﺧﻼﺹ ﻟﺪﻳﻦ ﺍﷲ ﰲ ﺍﻟﻘﻠﺐ‪ :‬ﺯﺍﻝ ﺍﻟﻜﱪ ﻣﻦ ﺍﻟﻨﻔﺲ ﻭﺣﻞ ﺍﻟﺘﻮﺍﺿﻊ ﻣﻜﺎﻧـﻪ‪،‬‬
‫ﻭﺯﺍﻟﺖ ﺍﻷﺣﻘﺎﺩ ﻭﺍﻟﺒﻐﻀﺎﺀ ﻣﻨﻬﺎ ﻭﺣﻞ ﺍﻟﻮﺩ ﻭﺍﻟﻮﺋﺎﻡ ﻣﻜﺎ‪‬ﻤﺎ‪ ،‬ﻭﺯﺍﻝ ﺣﺐ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﺘﻄﻠﻊ ﺇﱃ ﻣﻨﺎﺻﺒﻬﺎ‬
‫ﻭﻣﻐﺮﻳﺎ‪‬ﺎ ﻭﺣﻞ ﻣﻜﺎﻥ ﺫﻟﻚ ﺍﻟﺘﻄﻠﻊ ﺇﱃ ﻣﺮﺿﺎﺓ ﺍﷲ ﻭﺍﻟﻨﺠﺎﺓ ﻣﻦ ﻋﻘﺎﺑﻪ ﻭﻭﻋﻴﺪﻩ‪ ،‬ﻭﺯﺍﻟـﺖ ﺍﻟﻌﺼـﺒﻴﺔ‬
‫ﺑﺄﻟﻮﺍ‪‬ﺎ ﻭﺃﺷﻜﺎﳍﺎ ﺍﳌﺨﺘﻠﻔﺔ ﻭﺣﻞ ﻣﻜﺎ‪‬ﺎ ﺍﻟﻮﻻﺀ ﻟﻺﺳﻼﻡ ﺣﻴﺚ ﻫﻮ‬
‫ﻭﺍﻹﺧﻼﺹ ﻛﻠﻤﺔ ﺳﻬﻠﺔ ﻋﻠﻰ ﺍﻟﻠﺴﺎﻥ ﺣﺒﻴﺒﺔ ﺇﱃ ﺍﻟﻘﻠﻮﺏ ﻣﻄﺮﺑﺔ ﻟﻸﲰﺎﻉ ﻟﻜﻦ ﻣﻌﻨﺎﻫﺎ ﻣﻦ ﺃﻋﻈﻢ ﺍﳌﻌـﺎﱐ‬
‫ﺃﳘﻴﺔ ﻭﺃﺛﺮﺍ ﻭﻣﻦ ﺃﺷﻘﻬﺎ ﻋﻠﻰ ﺍﻟﻨﻔﻮﺱ ﺗﻄﺒﻴﻘﺎ‪ ،‬ﺇﻻ ﺃ‪‬ﺎ ﻓﻘﺪﺕ ﺍﻟﻜﺜﲑ ﻣﻦ ﺃﳘﻴﺘﻬﺎ ﻭﺗﺄﺛﲑﻫﺎ ﻟﻜﺜﺮﺓ ﻣﺎ ﻳﺘﺎﺟﺮ‬
‫‪‬ﺎ ﺍﳌﺪﻋﻮﻥ ﻭﻳﻨﺎﺩﻱ ‪‬ﺎ ﺃﺻﺤﺎﺏ ﺍﻟﺸﻌﺎﺭﺍﺕ ﺍﻟﻔﺎﺭﻏﺔ‬
‫ﺇﻥ ﺍﻹﺧﻼﺹ ﺇﺫﺍ ﺍﺳﺘﻘﺮ ﰲ ﺍﻟﻘﻠﺐ ﺍﺳﺘﻘﺮ ﺣﺐ ﺍﻟﺘﻀﺤﻴﺔ ﻣﻌﻪ ﻓﻴﻀﺤﻲ ﺍﳌﺨﻠﺺ ﲟﺼـﺎﳊﻪ ﻭﺁﻓﺎﺗـﻪ‬
‫ﺍﻟﻨﻔﺴﻴﺔ ﰲ ﺳﺒﻴﻞ ﺍﳊﻖ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﺬﻱ ﻳﺸﻜﻮ ﻣﻦ ﺃﻧﻪ ﻻ ﳚﺪ ﺳﺒﻴﻼ ﻟﻠﺘﻀﺤﻴﺔ ﻟﺸﺪﺓ ﺗﻌﻠﻘﻪ ﺑﺬﺍﺗﻪ ﺃﻥ ﻳﺮﻭﺽ‬
‫ﻧﻔﺴﻪ ﻋﻠﻰ ﺍﻟﺘﻀﺤﻴﺔ ﲟﺎ ﺫﻛﺮﻧﺎﻩ ﰲ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﺃﻣﺎ ﺍﻟﺬﻱ ﻻ ﻳﺮﻳﺪ ﺃﻥ ﻳﻔﻌﻞ ﻫﺬﺍ ﻭﻻ ﺫﺍﻙ ﻓﻠﻴﻘﻠﻊ ﻋﻦ‬
‫ﺩﻋﻮﻯ ﺍﻹﺳﻼﻡ ﻭﺍﻟﺘﻤﺴﻚ ﺑﻪ ﻭﻟﻴﻜﻒ ﻋﻨﺎ ﺿﺠﻴﺠﻪ ﺍﳌﺘﻮﺍﺻﻞ ﺣﻮﻝ ﺍﻟﺘﺄﱂ ﻟﻔﺮﻗﺔ ﺍﳌﺴﻠﻤﲔ ﻭﺗﺪﺍﺑﺮﻫﻢ‬
‫ﺇﻥ ﺍﻟﺬﻱ ﻻ ﻳﺮﻯ ﻣﺎﻧﻌﺎ ﻣﻦ ﺗﻐﻴﲑ ﺣﻜﻢ ﺍﷲ ﻭﺍﻟﺘﻼﻋﺐ ﺑﻪ ﺍﺳﺘﺒﻘﺎﺀ ﳌﻨﺼﺐ ﺃﻭ ﺳﻌﻴﺎ ﺇﱃ ﻫﻮﻯ ﻧﻔﺴـﻲ ﻻ‬
‫ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺘﻜﻠﻢ ﻋﻦ ﺳﺮ ﺗﻔﺮﻕ ﺍﳌﺴﻠﻤﲔ ﻭﺗﺪﺍﺑﺮﻫﻢ ﻓﻤﺎ ﻫﻮ ﰲ ﺑﻼﺋﻬﻢ ﰲ ﺷﻲﺀ ﻭﻟﻴﺲ ﰲ ﻗﻠﺒﻪ ﻋﻠـﻴﻬﻢ‬
‫ﺗﻮﺟﻊ‬
‫ﻭﺍﻟﺬﻱ ﻳﻌﻴﺶ ﰲ ﺍﻟﺪﻧﻴﺎ ﻟﲑﰊ ﻛﱪﻳﺎﺀﻩ ﻭﻳﻐﺬﻱ ﺃﻧﺎﻧﻴﺘﻪ ﻭﻳﺪﺍﻓﻊ ﻋﻦ ﻋﺼﺒﻴﺘﻪ ﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻠﺒﺲ ﻋﻠﻰ ﻧﻔﺴـﻪ‬
‫ﻭﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻓﻴﺨﻠﻂ ﺍﻟﻐﲑﺓ ﻋﻠﻰ ﺍﻟﺪﻳﻦ ﺑﺎﻟﻐﲑﺓ ﻋﻠﻰ ﻛﱪﻳﺎﺋﻪ ﻭﳜﻠﻂ ﺍﻟﺪﻓﺎﻉ ﻋﻦ ﺍﳊﻖ ﺑﺎﻟﺪﻓﺎﻉ ﻋﻦ ﻋﺼﺒﻴﺘﻪ‬
‫ﺃﻭ ﻋﺼﺒﻴﺘﻪ‬
‫ﻭﺍﻟﺬﻱ ﻳﻔﻬﻢ ﺃﻥ ﺍﻹﺳﻼﻡ ﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﻓﻴﻪ ﺗﺒﺘﻞ ﻭﻋﺒﻮﺩﻳﺔ ﰲ ﺍﻟﻘﻠﺐ ﻭﺫﻛﺮ ﻳﻔﻴﺾ ﺑﻪ ﺍﻟﻮﻗـﺖ‬
‫ﻭﺩﻋﺎﺀ ﻭﺍﺟﻒ ﰲ ﺍﻷﺳﺤﺎﺭ‪ ،‬ﻭﺇﳕﺎ ﻳﺮﻳﺪ ﻗﻮﻻ ﻭﺣﺮﻛﺔ ﻭﲣﻄﻴﻄﺎ ﻓﻘﻂ ﻓﻴﺠﺐ ﺃﻻ ﻳﺒﺤﺚ ﻋـﻦ ﻣﻌـﺎﱂ‬
‫ﺇﺳﻼﻣﻪ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﻭﺳﻨﺔ ﺭﺳﻮﻟﻪ ﻭﺣﺎﻝ ﺍﻟﺴﻠﻒ‪ ،‬ﻭﺇﳕﺎ ﻋﻠﻴﻪ ﺃﻥ ﻳﺒﺤﺚ ﻋﻦ ﺫﻟـﻚ ﺑـﲔ ﺃﺭﺑـﺎﺏ‬
‫ﺍﳌﺬﺍﻫﺐ ﻭﺍﻷﻓﻜﺎﺭ ﺍﳊﺪﻳﺜﺔ(ﺍﻩ‬

‫اﻟﻤﺴﺄﻟﺔ اﻟﺜﺎﻧﯿﺔ‪ :‬أھﻤﯿﺔ اﻟﺤﻮار ودوره ﻓﻲ ﺗﺼﺤﯿﺢ اﻟﺘﺼﻮر واﻟﺤﻜﻢ واﻟﻤﻌﺎﻣﻠﺔ‬

‫ﺍﳊﻮﺍﺭ ﻣﻨﻬﺞ ﻗﺮﺁﱐ ﻧﺒﻮﻱ‪ ،‬ﻓﻘﺪ ﻓﺘﺢ ﺍﻟﺸﺮﻉ ﺑﺎﺏ ﺍﳊﻮﺍﺭ ﻭﺩﻋﺎ ﺇﻟﻴﻪ ﻟﻴﺲ ﻣﻊ ﺍﳌﺴﻠﻤﲔ ﻓﺤﺴﺐ ﺑﻞ ﺣـﱴ‬
‫ﻣﻊ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻭﺍﳌﺸﺮﻛﲔ ﺑﻞ ﻭﻛﻞ ﺍﳌﻠﻞ‪:‬‬

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 ‫ﻓﻔﻲ ﺍﻟﻘﺮﺁﻥ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪...) :‬ﻭﺟﺎﺩﳍﻢ ﺑﺎﻟﱵ ﻫﻲ ﺃﺣﺴﻦ( ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪) :‬ﻭﻻ ﲡﺎﺩﻟﻮﺍ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﺇﻻ‬
‫ﺑﺎﻟﱵ ﻫﻲ ﺃﺣﺴﻦ( ﻭﻗﺎﻝ ﻋﺰ ﻭﺟﻞ‪) :‬ﻗﺎﻝ ﻟﻪ ﺻﺎﺣﺒﻪ ﻭﻫﻮ ﳛﺎﻭﺭﻩ‪ (...‬ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪) :‬ﺃﱂ ﺗﺮ ﺇﱃ ﺍﻟـﺬﻱ‬
‫ﺣﺎﺝ ﺇﺑﺮﺍﻫﻴﻢ ﰲ ﺭﺑﻪ‪(...‬‬
‫ﺑﻞ ﺇﻥ ﺍﻟﻘﺮﺁﻥ ﻗﺪ ﺃﻋﻄﻰ ﺃﻭﺳﻊ ﻣﺪﻯ ﻟﻠﺤﻮﺍﺭ ﻓﺄﻣﺮ ﺍﷲ ﻧﺒﻴﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳـﻠﻢ ﺑـﺄﻥ ﻳﻘـﻮﻝ‬
‫ﻟﻠﻤﺸﺮﻛﲔ‪) :‬ﻭﺇﻧﺎ ﺃﻭ ﺇﻳﺎﻛﻢ ﻟﻌﻠﻰ ﻫﺪﻯ ﺃﻭ ﰲ ﺿﻼﻝ ﻣﺒﲔ( ﻭﱂ ﻳﻘﻞ‪ :‬ﻭﺇﻧﻜﻢ ﻟﻌﻠﻰ ﻫﺪﻯ ﺃﻭ ﰲ ﺿﻼﻝ‬
‫ﻣﺒﲔ‪ ،‬ﺑﻞ‪) :‬ﻭﺇﻧ‪‬ﺎ ﺃﻭ ﺇﻳﺎﻛﻢ( ﻭﻗﺪ ﺣﻜﻰ ﻟﻨﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﳏﺎﻭﺭﺍﺕ ﻛﺜﲑﺓ ﻟﻸﻧﺒﻴﺎﺀ ﻭﻏﲑﻫﻢ ﻣﻦ ﺍﳌﺼﻠﺤﲔ‬
‫ﻣﻊ ﺃﻗﻮﺍﻣﻬﻢ ﻓﻼ ﺗﻜﺎﺩ ﲣﻠﻮ ﻗﺼﺔ ﺭﺳﻮﻝ ﺃﻭ ﻣﺼﻠﺢ ﻣﻨﻬﻢ ﻣﻦ ﳏﺎﻭﺭﺍﺕ ﻗﺼﻬﺎ ﻟﻨﺎ ﺍﻟﻘﺮﺁﻥ‬
‫ﺑﻞ ﺃﻋﻈﻢ ﻣﻦ ﺫﻟﻚ‪ ..‬ﺣﻜﻰ ﻟﻨﺎ ﺍﻟﻘﺮﺁﻥ ﳏﺎﻭﺭﺓ ﺍﳌﻼﺋﻜﺔ ﻟﺮﺏ ﺍﻟﻌﺎﳌﲔ ﺑﺸﺄﻥ ﺧﻠﻖ ﺳﻴﺪﻧﺎ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬
‫)ﻭﺇﺫ ﻗﺎﻝ ﺭﺑﻚ ﻟﻠﻤﻼﺋﻜﺔ ﺇﱐ ﺟﺎﻋﻞ ﰲ ﺍﻷﺭﺽ ﺧﻠﻴﻔﺔ‪ ،‬ﻗﺎﻟﻮﺍ ﺃﲡﻌﻞ ﻓﻴﻬﺎ ﻣﻦ ﻳﻔﺴﺪ ﻓﻴﻬﺎ ﻭﻳﺴﻔﻚ ﺍﻟﺪﻣﺎﺀ‬
‫ﻭﳓﻦ ﻧﺴﺒﺢ ﲝﻤﺪ ﻭﻧﻘﺪﺱ ﻟﻚ‪(...‬‬
‫ﻭﰲ ﺍﻟﺴﻨﺔ‪ :‬ﻟﻴﺲ ﲞﺎﻑ ﻋﻠﻰ ﺃﺣﺪ ﳏﺎﻭﺭﺓ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﳌﺸﺮﻛﻲ ﻣﻜﺔ ﻭﻳﻬﻮﺩ ﺍﳌﺪﻳﻨﺔ‬
‫ﻭﻧﺼﺎﺭﻯ ﳒﺮﺍﻥ ﻓﻀﻼ ﻋﻦ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺍﻟﺸﻮﺍﻫﺪ ﻋﻠﻰ ﺫﻟﻚ ﻣﻦ ﺍﻟﺴﲑﺓ ﺍﻟﻨﺒﻮﻳﺔ ﻛﺜﲑﺓ ﻣﺸﻬﻮﺭﺓ ﻻ ﺩﺍﻋﻲ‬
‫ﻟﺬﻛﺮﻫﺎ ﻷ‪‬ﺎ ﺃﺷﻬﺮ ﻣﻦ ﺃﻥ ﺗﺬﻛﺮ ﻭﺃﻛﺜﺮ ﻣﻦ ﺃﻥ ﲢﺼﺮ‬
‫ﻭﰲ ﺳﲑ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ ‪ :‬ﻫﻨﺎﻙ ﳕﺎﺫﺝ ﻛﺜﲑﺓ‪ :‬ﻓﻤﻦ ﺫﻟﻚ ﳏﺎﻭﺭﺓ ﺍﻟﺼﺤﺎﺑﺔ ﻟﻠﻤﺸﺮﻛﲔ ﻛﻤﺎ‬
‫ﻓﻌﻞ ﻣﺼﻌﺐ ﺑﻦ ﻋﻤﲑ ﻣﻊ ﺳﻌﺪ ﺑﻦ ﻋﺒﺎﺩﺓ ﻭﺃﺳﻴﺪ ﺑﻦ ﺣﻀﲑ ﻗﺒﻞ ﺇﺳﻼﻣﻬﻤﺎ‪ ،‬ﻭﳏﺎﻭﺭﺓ ﺍﻟﺼﺤﺎﺑﺔ ﻟﻠﺨﻮﺍﺭﺝ‬
‫ﻛﻤﺎ ﻓﻌﻞ ﻋﻠﻲ ﻭﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻭﳏﺎﻭﺭﺓ ﺃﰊ ﺣﻨﻴﻔﺔ ﻟﻠﺪﻫﺮﻳﺔ ﻭﻏﲑﻫﺎ ﻛﺜﲑ‪ ،‬ﻫﺬﺍ ﰲ ﺍﶈﺎﻭﺭﺍﺕ ﺍﻟﻌﻘﺪﻳﺔ ﺃﻣـﺎ‬
‫ﺍﶈﺎﻭﺭﺍﺕ ﺍﻟﻔﻘﻬﻴﺔ ﻓﻼ ﲢﺼﻰ ﻛﺜﺮﺓﹰ‬
‫ﺇﺫﺍ ﻋﻠﻤﺖ ﻫﺬﺍ ﻓﻼ ﺗﻨﻈﺮ ﺑﻌﺪ ﺫﻟﻚ ﺇﱃ ﻣﺎ ﻧ‪‬ﻘﻞ ﻋﻦ ﻓﻼﻥ ﺃﻭ ﻋﻼﻥ ﻣﻦ ﺍﻟﺴﻠﻒ ﺃﻭ ﺍﳋﻠﻒ ﻣﻦ ‪‬ـﻴﻬﻢ‬
‫ﻋﻦ ﺍﳊﻮﺍﺭ ﻷﻥ ﺫﻟﻚ ﳐﺎﻟﻒ ﳌﻨﻬﺞ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ ﻭﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ‬
‫ﻟﻜﻦ ﻗﺪ ﻳﻘﺎﻝ‪ :‬ﺇﻥ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺍﺳﺘﺨﺪﻡ ﺃﺳﻠﻮﺏ ﺍﻟﻌﺼﺎ ﻣﻊ ﺻﺒﻴﻎ ﻭﱂ ﻳﺴﺘﺨﺪﻡ ﺃﺳﻠﻮﺏ ﺍﳊﻮﺍﺭ‬
‫ﻓﺎﳉﻮﺍﺏ‪ :‬ﺃﻭﻻ‪ :‬ﺃﻥ ﻓﻌﻞ ﻋﻤﺮ ﻟﻴﺲ ﲝﺠﺔ ﻭﺧﺼﻮﺻﺎ ﺇﺫﺍ ﺧﺎﻟﻒ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻭﺛﺎﻧﻴﺎ‪ :‬ﺃﻧﻪ ﻗﺪ ﻋ‪‬ﻠﻢ ﻣﻦ‬
‫ﺣﺎﻝ ﺻﺒﻴﻎ ﺃﻧﻪ ﱂ ﻳﻜﻦ ﺑﺎﺣﺜﺎ ﻋﻦ ﺍﳊﻘﻴﻘﺔ ﺑﻞ ﻛﺎﻥ ﺻﺎﺣﺐ ﻏﺮﺽﹴ ﰲ ﺑﺚ ﺍﻟﺸﺒﻬﺎﺕ ﺑﲔ ﺟﻬﻠﺔ ﺍﳌﺴﻠﻤﲔ‬
‫ﻭﻣﺜﻞ ﻫﺬﺍ ﻻ ﻳﻨﻔﻊ ﻣﻌﻪ ﺍﳊﻮﺍﺭ ﺑﻞ ﺍﻟﻌﺼﺎ ﻷﻧﻪ ﻳﺪﺭﻱ ﺃﻧﻪ ﻋﻠﻰ ﺑﺎﻃﻞ‬
‫ﻧﻌﻢ ﻗﺪ ﻳﺸﺘﺒﻪ ﻋﻠﻰ ﺍﻟﺒﻌﺾ ﺍﳊﻮﺍﺭ ﺍﻟﺸﺮﻋﻲ ﺑﺎﳌﺮﺍﺀ ﺍﳌﺬﻣﻮﻡ ﺍﻟﺬﻱ ﻗﺎﻝ ﻋﻨﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ‪) :‬ﺃﻧﺎ‬
‫ﺯﻋﻴﻢ ﺑﺒﻴﺖ ﰲ ﺭﺑﺾ ﺍﳉﻨﺔ ﳌﻦ ﺗﺮﻙ ﺍﳌﺮﺍﺀ ﻭﺇﻥ ﻛﺎﻥ ﳏﻘﺎ(ﺍﻩ ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ‪ ،٦٦٨/٢‬ﻓﺎﳌﺮﺍﺀ ﻫﻮ ﺍﳉﺪﺍﻝ‬
‫ﺍﻟﻌﻘﻴﻢ ﻭﻫﻮ ﺍﻟﺬﻱ ﻻ ﻳﺮﻳﺪ ﺍﳌﺘﺤﺎﻭﺭﺍﻥ ﻓﻴﻪ ﺍﻟﻮﺻﻮﻝ ﻟﻠﺼﻮﺍﺏ ﺑﻞ ﻳﺮﻳﺪ ﻛﻞ ﻃﺮﻑ ﻣﻨﻬﻤﺎ ﺃﻥ ﻳﻘﻨﻊ ﺍﻵﺧﺮ‬
‫ﺑﺮﺃﻳﻪ ﺑﺄﻱ ﻭﺳﻴﻠﺔ ﻷﻧﻪ ﻳﻌﺘﻘﺪ ﺃﻥ ﺍﳊﻖ ﺍﳌﻄﻠﻖ ﻣﻌﻪ ﻭﺃﻥ ﺍﻟﺒﺎﻃﻞ ﺍﳌﻄﻠﻖ ﻣﻊ ﺍﻵﺧﺮ‪ ،‬ﻭﰲ ﺫﻟﻚ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪:‬‬
‫)ﻭﺇﻥ ﺟﺎﺩﻟﻮﻙ ﻓﻘﻞ ﺍﷲ ﺃﻋﻠﻢ ﲟﺎ ﺗﻌﻤﻠﻮﻥ( ﻣﻊ ﺃﻧﻪ ﻗﺪ ﺃﻣﺮﻩ ﰲ ﺍﻵﻳﺎﺕ ﺍﻷﺧﺮﻯ ﲟﺠﺎﺩﻟﺘﻬﻢ ﻗﺎﻝ ﺍﻟﻄﻮﰲ ﰲ‬

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 ‫ﻛﺘﺎﺑﻪ ﺍﻹﺷﺎﺭﺍﺕ ﺍﻹﳍﻴﺔ ‪) :٤٢/٣‬ﱂ ﻳﺆﻣﺮ ﻫﺎﻫﻨﺎ ﲟﺠﺎﺩﻟﺘﻬﻢ ﻟﻌﻨﺎﺩﻫﻢ ﻭﺷﻐﺒﻬﻢ ﻭﻫﻜﺬﺍ ﻳﻨﺒﻐﻲ ﺗﺮﻙ ﺟﺪﺍﻝ‬
‫ﻛﻞ ﻣﺸﺎﻏﺐ ﻣﺎ ﱂ ﻳﻠﺰﻡ ﻣﻦ ﺗﺮﻛﻪ ﻣﻔﺴﺪﻩ(ﺍﻩ‬
‫ﻭﻣﺎ ﺃﺣﺴﻦ ﻛﻼﻡ ﺍﻟﺸﺎﻓﻌﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﺣﻴﺚ ﻗﺎﻝ‪) :‬ﻣﺎ ﻧﺎﻇﺮﺕ ﺃﺣﺪﺍ ﻗﻂ ﻓﺄﺣﺒﺒﺖ ﺃﻥ‬
‫ﳜﻄﺊ( ﺭﻭﺍﻩ ﺍﺑﻦ ﺣﺒﺎﻥ ‪ ٤٩٦/٥‬ﻭﻗﺎﻝ ﺃﻳﻀﺎ‪) :‬ﻣﺎ ﻧﺎﻇﺮﺕ ﺃﺣﺪﺍ ﻗﻂ ﺇﻻ ﻋﻠﻰ ﺍﻟﻨﺼﻴﺤﺔ( ﻭﻗﺎﻝ ﺃﻳﻀـﺎ‪:‬‬
‫)ﻣﺎ ﻧﺎﻇﺮﺕ ﺃﺣﺪﺍ ﻗﻂ ﺇﻻ ﺃﺣﺒﺒﺖ ﺃﻥ ﻳﻮﻓﻖ ﻭﻳﺴﺪﺩ ﻭﻳﻌﺎﻥ ﻭﻳﻜﻮﻥ ﻋﻠﻴﻪ ﺭﻋﺎﻳﺔ ﻣﻦ ﺍﷲ ﻭﺣﻔﻆ‪ ،‬ﻭﻣـﺎ‬
‫ﻧﺎﻇﺮﺕ ﺃﺣﺪﺍ ﺇﻻ ﻭﱂ ﺃﺑﺎﻝ ﺑﻴ‪‬ﻦ ﺍﷲ ﺍﳊﻖ ﻋﻠﻰ ﻟﺴﺎﱐ ﺃﻭ ﻟﺴﺎﻧﻪ(ﺍﻩ ﺭﻭﺍﳘﺎ ﺃﺑﻮ ﻧﻌﻴﻢ ﰲ ﺍﳊﻠﻴـﺔ‪١١٨/٩‬‬
‫ﻭﻗﺎﻝ‪) :‬ﻣﺎ ﻧﺎﻇﺮﺕ ﺃﺣﺪﺍ ﻗﻂ ﻋﻠﻰ ﺍﻟﻐﻠﺒﺔ( ﺍﻩ ﺍﻟﻮﺍﰲ ﺑﺎﻟﻮﻓﻴﺎﺕ ‪ ٢٢٣/١‬ﺭﺣﻢ ﺍﷲ ﺍﻟﺸﺎﻓﻌﻲ ﻭﻣﺎ ﺃﺣﻮﺟﻨﺎ‬
‫ﳌﺜﻞ ﻫﺬﻩ ﺍﻷﺧﻼﻕ ﰲ ﺍﳊﻮﺍﺭ‬

‫ﺇﻥ ﺍﻟﻄﺮﻑ ﺍﻟﻀﻌﻴﻒ ‪-‬ﻏﺎﻟﺒﺎ‪ -‬ﻫﻮ ﺍﻟﺬﻱ ﻳﻨﺎﺩﻱ ﺑﺎﳊﻮﺍﺭ ﻭﻳﻘﻮﻝ‪ :‬ﺍﳊﻮﺍﺭ ﻣﻨﻬﺞ ﻗﺮﺁﱐ ﻧﺒـﻮﻱ‪ ،‬ﺑﻴﻨﻤـﺎ‬
‫ﺍﻟﻄﺮﻑ ﺍﻷﻗﻮﻯ ﻳﻘﻮﻝ‪ :‬ﺍﳊﻮﺍﺭ ﻣﻊ ﺃﻫﻞ ﺍﻟﺒﺪﻉ ﺣﺮﺍﻡ‪ ..‬ﻓﺈﺫﺍ ﺗﻐﻠﺐ ﺍﻟﻀﻌﻴﻒ ﻓﺼﺎﺭ ﺍﻷﻗﻮﻯ ﻧﺴﻲ‪ ‬ﻣﺎ ﻛﺎﻥ‬
‫ﻳﺪﻋﻮ ﺇﻟﻴﻪ ﻣﻦ ﻗﺒﻞ‪ ،‬ﻭﺻﺎﺭ ﺍﻟﻄﺮﻑ ﺍﻵﺧﺮ ‪-‬ﺍﻟﻘﻮﻱ ﺳﺎﺑﻘﺎ ﺍﻟﻀﻌﻴﻒ ﻻﺣﻘﺎ‪ -‬ﻳﻨﺎﺩﻱ ﺑـﺎﳊﻮﺍﺭ ﻭﻳﻘـﻮﻝ‪:‬‬
‫ﺍﳊﻮﺍﺭ ﻣﻨﻬﺞ ﻗﺮﺁﱐ ﻧﺒﻮﻱ‬
‫ﻭﲡﺪ ﺍﻟﺒﻌﺾ )ﻓﺮﺩﺍ ﺃﻭ ﺍﻟﻄﺎﺋﻔﺔ( ﻳﻨﺎﺩﻱ ﺑﺎﳊﻮﺍﺭ ﻣﻊ ﻣﻦ ﻫﻮ ﺃﻗﻮﻯ ﻣﻨﻪ ﺃﻭ ﺃﻛﺜﺮ ﻋﺪﺩﺍ ﺃﻭ ﺷﻬﺮﺓ ﻭﻳﺴـﺘﺪﻝ‬
‫ﻟﻠﺤﻮﺍﺭ ﺑﺎﻷﺩﻟﺔ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻓﺈﺫﺍ ﻃﻠﺐ ﻣﻨﻪ ﺍﳊﻮﺍﺭ ﻣﻊ ﻣﻦ ﻫﻮ ﺃﺿﻌﻒ ﻣﻨﻪ ﺃﻭ ﺃﻗﻞ ﻋﺪﺩﺍ ﺃﻭ ﺷﻬﺮﺓ ﻗﺎﻝ‪ :‬ﳓﻦ‬
‫ﻻ ﳒﺎﺩﻝ ﰲ ﺩﻳﻨﻨﺎ!! ﻭﻻ ﳒﺎﺩﻝ ﺃﻫﻞ ﺍﻟﺒﺪﻉ!!‬
‫ﺇﻥ ﺍﻟﺼﺎﺩﻕ ﰲ ﻧﺪﺍﺀﻩ ﻟﻠﺤﻮﺍﺭ ﻻ ﳛﻴﺪ ﻋﻦ ﺫﻟﻚ ﺳﻮﺍﺀ ﻛﺎﻥ ﻫﻮ ﺃﻭ ﺍﻵﺧﺮ ﺿﻌﻴﻔﺎ ﺃﻡ ﻗﻮﻳﺎ ﻣﺸﻬﻮﺭﺍ ﺃﻡ‬
‫ﻣﻐﻤﻮﺭﺍ ﻗﻠﻴﻼ ﺃﻡ ﻛﺜﲑﺍ‪ ،‬ﻭﺧﻼﻑ‪ ‬ﺫﻟﻚ ﺩﻟﻴﻞ ﻋﻠﻰ ﻋﺪﻡ ﺍﻟﺼﺪﻕ ﺑﻞ ﻋﻠﻰ ﻭﺟﻮﺩ ﺍﻷﻏﺮﺍﺽ ﻭﺍﻷﻣﺮﺍﺽ‬
‫ﻭﺍﻟﻌﻠﻞ ﺍﻟﺸﺨﺼﻴﺔ ﰲ ﺗﻠﻚ ﺍﻟﻨﺪﺍﺀﺍﺕ‬
‫ﻟﻜﻦ ﻫﻨﺎ ﻧﻘﻄﺔ ﻣﻬﻤﺔ ﰲ ﺍﳊﻮﺍﺭ ﻭﻫﻲ ﺃﻥ ﺗﻜﻮﻥ ﺍﶈﺎﻭﺭﺓ ﺑﻌﻠﻢ ﻭﻣﻌﺮﻓﺔ ﻗﺎﻝ ﻋﺰ ﻭﺟﻞ‪) :‬ﻭﻣﻦ ﺍﻟﻨﺎﺱ ﻣـﻦ‬
‫ﳚﺎﺩﻝ ﰲ ﺍﷲ ﺑﻐﲑ ﻋﻠﻢ( ﻗﺎﻝ ﺍﻟﻄﻮﰲ ﰲ ﻛﺘﺎﺑﻪ ﺍﻹﺷﺎﺭﺍﺕ ﺍﻹﳍﻴﺔ ‪) :٣٥/٣‬ﻣﻨﻄﻮﻕ ﺍﻵﻳﺔ ﺫﻡ ﺍﳉﺪﻝ ﺑﻐـﲑ‬
‫ﻋﻠﻢ ﻭﻣﻔﻬﻮﻣﻬﺎ ﺟﻮﺍﺯ ﺍﳉﺪﻝ ‪-‬ﺣﱴ ﰲ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪ -‬ﺑﻌﻠﻢ(ﺍﻩ‬
‫ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﲢﺎﻭﺭ ﻣﻦ ﻳﻔﻬﻤﻚ ﻭﺗﻔﻬﻤﻪ ﻭﻣﻦ ﺗﻨﻄﻠﻖ ﺃﻧﺖ ﻭﻫﻮ ﻣﻦ ﺃﺻﻮﻝ ﻣﻌﻠﻮﻣﺔ ﻣﺘﻔﻖ ﻋﻠﻴﻬﺎ ﺃﻣﺎ ﺍﳉﺎﻫﻞ‬
‫ﺍﻟﺬﻱ ﻻ ﻳﻌﺮﻑ ﺍﻷﺻﻮﻝ ﻓﻴﺼﺪﻕ ﻓﻴﻪ ﻗﻮﻝ ﺍﻟﺸﺎﻓﻌﻲ‪ ) :‬ﻟﻮ ﻧﺎﻇﺮﱐ ﺃﻟﻒ ﻋﺎﱂ ﻟﻐﻠﺒﺘﻬﻢ ﻭﻟﻮ ﻧﺎﻇﺮﱐ ﺟﺎﻫﻞ‬
‫ﻭﺍﺣﺪ ﻟﻐﻠﺒﲏ( ﻭﺻﺪﻕ ﺃﺑﻮ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ ﰲ ﻛﺘﺎﺑﻪ ﻓﻴﺼﻞ ﺍﻟﺘﻔﺮﻗﺔ ﺣﻴﺚ ﻗﺎﻝ ﻋﻦ ﺍﳉﺎﻫﻞ‪ ) :‬ﻭﺍﳌﺸﺘﻐﻞ ﺑﻪ‬
‫ﺻﺎﺭ ﻛﻀﺎﺭﺏ ﰲ ﺣﺪﻳﺪ ﺑﺎﺭﺩ ﻭﻃﺎﻟﺐ ﻟﺼﻼﺡ ﺍﻟﻔﺎﺳﺪ ﻭﻫﻞ ﻳﺼﻠﺢ ﺍﻟﻌﻄﺎﺭ ﻣﺎ ﺃﻓﺴﺪ ﺍﻟﺪﻫﺮ(ﺍﻩ‬
‫ﻭﻣﻦ ﺍﳌﻬﻢ ﻋﻨﺪ ﺍﳊﻮﺍﺭ ﺍﻻﻧﻄﻼﻕ ﻣﻦ ﻧﻘﺎﻁ ﺍﻻﺗﻔﺎﻕ ﻗﺎﻝ ﺗﻌﺎﱃ ﰲ ﺣﻮﺍﺭ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ‪) :‬ﻭﻻ ﲡﺎﺩﻟﻮﺍ ﺃﻫﻞ‬
‫ﺍﻟﻜﺘﺎﺏ ﺇﻻ ﺑﺎﻟﱵ ﻫﻲ ﺃﺣﺴﻦ ﻭﻗﻮﻟﻮﺍ ﺁﻣﻨﺎ ﺑﺎﻟﺬﻱ ﺃﻧﺰﻝ ﺇﻟﻴﻨﺎ ﻭﺃﻧﺰﻝ ﺇﻟﻴﻜﻢ ﻭﺇﳍﻨﺎ ﻭﺇﳍﻜﻢ ﻭﺍﺣﺪ(‬

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 ‫ﺇﻥ ﺍﳊﻮﺍﺭ ﺑﻼ ﺷﻚ ﻳﺴﻬﻢ ﺇﺳﻬﺎﻣﺎ ﻛﺒﲑﺍ ﰲ ﺗﺼﺤﻴﺢ ﺍﻟﺘﺼﻮﺭ ﻭﺗﺼﺤﻴﺢ ﺍﳊﻜﻢ ﻭﺗﺼﺤﻴﺢ ﺍﳌﻌﺎﻣﻠﺔ ﻣﻊ‬
‫ﺍﳌﺨﺎﻟﻒ‪ ،‬ﻭﺍﻷﺩﻟﺔ ﻋﻠﻰ ﺫﻟﻚ ﻣﻦ ﺍﻟﺘﺎﺭﻳﺦ ﻭﻣﻦ ﺍﻟﻮﺍﻗﻊ ﻛﺜﲑﺓ‪ ،‬ﻭﻻ ﺃﺩﻝ ﻋﻠﻰ ﺫﻟﻚ ﻣﻦ ﻫﺬﻩ ﺍﻟﻘﺼﺔ‪ ،‬ﺭﻭﻯ‬
‫ﺍﳋﻄﻴﺐ ﰲ ﺗﺎﺭﳜﻪ ‪ ،١١/١٥٨‬ﻭﺍﻟﺼﻴﻤﺮﻱ ﰲ ﺃﺧﺒﺎﺭ ﺃﰊ ﺣﻨﻴﻔﺔ ﺹ‪ :١٢٨‬ﻋﻦ ﳏﻤﺪ ﺑﻦ ﲰﺎﻋﺔ ﻗـﺎﻝ‪:‬‬
‫ﻛﺎﻥ ﻋﻴﺴﻰ ﺑﻦ ﺃﺑﺎﻥ ﻳﺼﻠﻲ ﻣﻌﻨﺎ ﻭﻛﻨﺖ ﺃﺩﻋﻮﻩ ﺃﻥ ﻳﺄﰐ ‪-‬ﳎﻠﺲ‪ -‬ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ ﻓﻴﻘﻮﻝ‪ :‬ﻫﺆﻻﺀ ﻗﻮﻡ‬
‫ﳜﺎﻟﻔﻮﻥ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﻛﺎﻥ ﻋﻴﺴﻰ ﺣﺴﻦ‪ ‬ﺍﳊﻔﻆ ﻟﻠﺤﺪﻳﺚ ﻓﺼﻠﻰ ﻣﻌﻨﺎ ﻳﻮﻣﺎ ﺍﻟﺼﺒﺢ ﻭﻛﺎﻥ ﻳﻮﻡ ﳎﻠﺲ ﳏﻤﺪ‬
‫ﻓﻠﻢ ﺃﻓﺎﺭﻗﻪ ﺣﱴ ﺟﻠﺲ ﰲ ﺍ‪‬ﻠﺲ‬
‫ﻓﻠﻤﺎ ﻓﺮﻍ ﳏﻤﺪ ‪-‬ﻣﻦ ﺍ‪‬ﻠﺲ‪ -‬ﺃﺩﻧﻴﺘﻪ ﺇﻟﻴﻪ ﻭﻗﻠﺖ‪ :‬ﻫﺬﺍ ﺍﺑﻦ ﺃﺧﻴﻚ ﺃﺑﺎﻥ ﺑﻦ ﺻﺪﻗﺔ ﺍﻟﻜﺎﺗﺐ ﻭﻣﻌﻪ ﺫﻛـﺎﺀ‬
‫ﻭﻣﻌﺮﻓﺔ ﺑﺎﳊﺪﻳﺚ ﻭﺃﻧﺎ ﺃﺩﻋﻮﻩ ﺇﻟﻴﻚ ﻓﻴﺄﰉ ﻭﻳﻘﻮﻝ‪ :‬ﺇﻧﺎ ﳔﺎﻟﻒ ﺍﳊﺪﻳﺚ ﻓﺄﻗﺒﻞ ﻋﻠﻴﻪ ‪-‬ﳏﻤﺪ‪ -‬ﻭﻗﺎﻝ ﻟﻪ‪:‬‬
‫ﻳﺎ ﺑﲏ ﻣﺎ ﺍﻟﺬﻱ ﺭﺃﻳﺘﻨﺎ ﳔﺎﻟﻔﻪ ﻣﻦ ﺍﳊﺪﻳﺚ ﻻ ﺗﺸﻬﺪ ﻋﻠﻴﻨﺎ ﺣﱴ ﺗﺴﻤﻊ ﻣﻨﺎ‬
‫ﻓﺴﺄﻟﻪ ﻳﻮﻣﺌﺬ ﻋﻦ ﲬﺴﺔ ﻭﻋﺸﺮﻳﻦ ﺑﺎﺑﺎ ﻣﻦ ﺍﳊﺪﻳﺚ ﻓﺠﻌﻞ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ ﳚﻴﺒﻪ ﻋﻨﻬﺎ ﻭﳜﱪﻩ ﲟﺎ ﻓﻴﻬﺎ ﻣﻦ‬
‫ﺍﳌﻨﺴﻮﺥ ﻭﻳﺄﰐ ﺑﺎﻟﺸﻮﺍﻫﺪ ﻭﺍﻟﺪﻻﺋﻞ‪ .‬ﻓﺎﻟﺘﻔﺖ ﺇﱄﹼ ﻋﻨﺪﻣﺎ ﺧﺮﺟﻨﺎ ﻓﻘﺎﻝ‪ :‬ﻛﺎﻥ ﺑﻴﲏ ﻭﺑﲔ ﺍﻟﻨـﻮﺭ ﺳـﺘﺮ‬
‫ﻓﺎﺭﺗﻔﻊ ﻋﲏ‪ ،‬ﻣﺎ ﻇﻨﻨﺖ ﺃﻥ ﰲ ﻣ‪‬ﻠﻚ ﺍﷲ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﻳﻈﻬﺮﻩ ﻟﻠﻨﺎﺱ‪ ،‬ﻭﻟﺰﻡ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ ﻟﺰﻭﻣﺎ‬
‫ﺷﺪﻳﺪﺍ ﺣﱴ ﺗﻔﻘﻪ ﺑﻪ(ﺍﻩ‬

‫اﻟﻤﺴﺄﻟﺔ اﻟﺜﺎﻟﺜﺔ ‪ :‬اﻟﺘﻘﺮﯾﺐ ﺑﯿﻦ أﺗﺒﺎع اﻟﻤﺬاھﺐ اﻹﺳﻼﻣﯿﺔ‬

‫ﺃﺟﺪﱐ ﻫﻨﺎ ﻣﻀﻄﺮﺍ ﻟﻄﺮﺡ ﻗﻀﻴﺔ ﺍﻟﺘﻘﺮﻳﺐ ﺑﲔ ﺃﺗﺒﺎﻉ ﺍﳌﺬﺍﻫﺐ ﺍﻹﺳﻼﻣﻴﺔ ﻷﻥ ﺍﻟﻨﺎﺱ ﻓﻴﻬـﺎ ﻃﺮﻓـﺎﻥ‬
‫ﻭﻭﺳﻂ‪ ،‬ﻓﺄﺗﺒﺎﻉ ﺍﳌﺬﺍﻫﺐ ﲡﺎﻩ ﻫﺬﻩ ﺍﻟﻘﻀﻴﺔ )ﺍﻟﺘﻘﺎﺭﺏ ﺑﲔ ﺍﳌﺬﺍﻫﺐ ﺍﻹﺳﻼﻣﻴﺔ( ‪-‬ﻭﺧﺼﻮﺻﺎ ﺑﲔ ﺍﻟﺴﻨﺔ‬
‫ﻭﺍﻟﺸﻴﻌﺔ‪ -‬ﺛﻼﺛﺔ ﺃﺻﻨﺎﻑ‪:‬‬
‫ﺍﻟﺼﻨﻒ ﺍﻷﻭﻝ‪ :‬ﻣﻦ ﻳﺼﻮ‪‬ﺭ ﺍﳋﻼﻓﺎﺕ ﺍﻟﱵ ﺑﲔ ﺍﻟﻔﺮﻳﻘﲔ ﻋﻠﻰ ﺃ‪‬ﺎ ﻓﺮﻋﻴﺔ‪ ،‬ﻭﻷ‪‬ﺎ ﻓﺮﻋﻴﺔ ﲝﺴﺐ ﺯﻋﻤﻬـﻢ‬
‫ﻓﻼ ﻣﺎﻧﻊ ﻋﻨﺪﻫﻢ ﻣﻦ ﺍﻟﺘﻘﺎﺭﺏ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺼﻨﻒ ﻣﻮﻏﻞ ﰲ ﺍﻟﺘﻔﺎﺅﻝ ﻭﻣﻐﺮﻕ ﰲ ﺍﻟﺴﻄﺤﻴﺔ‬
‫ﻭﺍﻟﺼﻨﻒ ﺍﻟﺜﺎﱐ‪- :‬ﺑﻌﻜﺲ ﺍﻟﺼﻨﻒ ﺍﻷﻭﻝ– ﻣﻦ ﻳﻘﻮﻝ‪ :‬ﺍﳋﻼﻓﺎﺕ ﺍﻟﱵ ﺑﲔ ﺍﻟﻔﺮﻳﻘﲔ ﺃﺻﻠﻴﺔ ﻭﻷ‪‬ﺎ ﺃﺻﻠﻴﺔ‬
‫ﻓﻼ ﳝﻜﻦ ﺍﻟﺘﻘﺎﺭﺏ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺼﻨﻒ ﻣﻮﻏﻞ ﰲ ﺍﻟﺘﺸﺎﺅﻡ ﻭﻣﻐﺮﻕ ﰲ ﺍﻟﺸﻄﻂ‬
‫ﻭﺍﻟﺼﻨﻒ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﳌﺘﻮﺳﻂ ﺍﳌﻌﺘﺪﻝ ﻓﻴﻘﻮﻝ‪ :‬ﺻﺤﻴﺢ ﺃﻥ ﺍﳋﻼﻓﺎﺕ ﺑﲔ ﺍﻟﻔﺮﻳﻘﲔ ﺃﺻﻠﻴﺔ ﺑﻞ ﻭﺃﺻﻠﻴﺔ ﺃﺻﻴﻠﺔ‪،‬‬
‫ﻟﻜﻦ ﻫﺬﺍ ﻻ ﳝﻨﻊ ﻣﻦ ﺍﻟﺘﻘﺎﺭﺏ ﻋﻠﻰ ﺃﺳﺎﺱ ﺍﻟﺜﻼﺛﺔ ﺍﶈﺎﻭﺭ ﺍﻟﱵ ﻫﻲ ﻣﻮﺿﻮﻉ ﻫﺬﺍ ﺍﻟﺒﺤـﺚ ﻭﻫـﻲ‪:‬‬
‫)ﺗﺼﺤﻴﺢ ﺍﻟﺘﺼﻮﺭ ﻭﺗﺼﺤﻴﺢ ﺍﳊﻜﻢ ﻭﺗﺼﺤﻴﺢ ﺍﳌﻌﺎﻣﻠﺔ(‬

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 ‫ﻣﻘﺘﻄﻔﺎت ﻣﻦ ﻛﻼم ﺑﻌﺾ ﻣﺸﺎﯾﺦ اﻟﻔﺮﯾﻘﯿﻦ ﻓﻲ ﻗﻀﯿﺔ اﻟﺘﻘﺮﯾﺐ‬
‫ﻭﺃﺣﺐ ﺃﻥ ﺃﺫﻛﺮ ﻫﺎﻫﻨﺎ ﻣﻘﺘﻄﻔﺎﺕ ﻣﻦ ﻛﻼﻡ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺑﻌﺾ ﺍﻟﺸﻴﻌﺔ ﰲ ﻣﺴﺄﻟﺔ ﺍﻟﺘﻘﺮﻳﺐ ﺑـﲔ‬
‫ﺃﺗﺒﺎﻉ ﺍﳌﺬﺍﻫﺐ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻓﻤﻦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻧﺬﻛﺮ ﻣﻘﺘﻄﻔﺎﺕ ﻣﻦ ﻛﻼﻡ‪:‬‬
‫‪ -‬ﺍﻟﺸﻴﺦ ﻳﻮﺳﻒ ﺍﻟﻘﺮﺿﺎﻭﻱ‬
‫‪ -‬ﻭﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﻟﻐﺰﺍﱄ‬
‫‪ -‬ﻭﺍﻟﺪﻛﺘﻮﺭ ﺃﲪﺪ ﺍﻟﺪﻏﺸﻲ‬
‫ﻭﻣﻦ ﺍﻟﺸﻴﻌﺔ ﻧﺬﻛﺮ ﻣﻘﺘﻄﻔﺎﺕ ﻣﻦ ﻛﻼﻡ‪:‬‬
‫‪ -‬ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﻋﻠﻲ ﺍﻟﺘﺴﺨﲑﻱ‬
‫‪ -‬ﻭﺍﻟﺸﻴﺦ ﳏﻤﺪ ﻣﻬﺪﻱ ﴰﺲ ﺍﻟﺪﻳﻦ‬
‫‪ -‬ﻭﺍﻟﺸﻴﺦ ﳏﻤﺪ ﻭﺍﻋﻆ ﺯﺍﺩﻩ ﺍﳋﺮﺍﺳﺎﱐ‬
‫ﻭﻻ ﻳﻌﲏ ﻧﻘﻠﻲ ﻋﻨﻬﻢ ﺍﳌﻮﺍﻓﻘﺔ ﳍﻢ ﰲ ﻛﻞ ﻣﺎ ﻳﺬﻛﺮﻭﻧﻪ ﻭﻟﻜﻦ ﻛﻼﻣﻬﻢ ﻣﻘﺒﻮﻝ ﰲ ﺍﳉﻤﻠﺔ‪ ،‬ﻭﺇﻥ ﻛـﺎﻥ‬
‫ﻋﻠﻰ ﺑﻌﻀﻪ ﻣﻼﺣﻈﺎﺕ ﻣﻦ ﻭﺟﻬﺔ ﻧﻈﺮ ﺍﻟﻔﻘﲑ‬

‫أوﻻ‪ :‬ﻣﻘﺘﻄﻔﺎت ﻣﻦ ﻛﻼم اﻟﺪﻛﺘﻮر اﻟﻘﺮﺿﺎوي‬

‫ﰲ ﻭﺭﻗﺔ ﺍﻟﻌﻤﻞ ﺍﻟﱵ ﻗﺪﻣﻬﺎ ﺍﻟﺸﻴﺦ ﳌﺆﲤﺮ ﺍﻟﺘﻘﺮﻳﺐ ﺑﲔ ﺍﳌﺬﺍﻫﺐ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﺬﻱ ﻋﻘﺪ ﰲ ﺍﻟﺒﺤﺮﻳﻦ ﰲ‬
‫‪ ٢٠٠٣/١٠/٨‬ﻭﺍﳌﻨﺸﻮﺭﺓ ﰲ ﻣﻮﻗﻊ ﺇﺳﻼﻡ ﺃﻭﻥ ﻻﻳﻦ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺮﺍﺑﻂ‪:‬‬
‫‪http://www.islamonline.net/Arabic/contemporary/2003/10/articl‬‬
‫‪ ، e02.shtml‬ﻭﺍﻟﱵ ﻛﺎﻥ ﻋﻨﻮﺍ‪‬ﺎ‪) :‬ﻣﺒﺎﺩﺉ ﻟﻠﺘﻘﺮﻳﺐ ﺑﲔ ﺍﳌﺬﺍﻫﺐ ﺍﻹﺳﻼﻣﻴﺔ( ﺫﻛﺮ ﺍﻟﺸﻴﺦ ﻋﺪﺓ‬
‫ﻣﺒﺎﺩﺉ ﻟﻠﺘﻘﺮﻳﺐ‪:‬‬
‫ﺍﳌﺒﺪﺃ ﺍﻷﻭﻝ‪ :‬ﻣﻌﺮﻓﺔ ﺍﻵﺧﺮ ﻣﻦ ﻣﺼﺎﺩﺭﻩ‪:‬‬
‫ﺫﻛﺮ ﺍﻟﺸﻴﺦ ﰲ ﻫﺬﺍ ﺍﳌﺒﺪﺃ ﺃﻧﻪ ﳑﺎ ﻻ ﺭﻳﺐ ﻓﻴﻪ ﺃﻥ ﺣﺴﻦ ﺍﻟﻔﻬﻢ ﻣﻄﻠﻮﺏ ﰲ ﻛﻞ ﺷﻲﺀ‪ ،‬ﻗﺒﻞ ﺍﻟﺒـﺪﺀ ﰲ ﺃﻱ‬
‫ﻋﻤﻞ ﺣﱴ ﻳﻜﻮﻥ ﺍﻟﺴﲑ ﻓﻴﻪ ﻋﻠﻰ ﺑﺼﲑﺓ؛ ﻷﻥ ﺻﺤﺔ ﺍﻟﺘﺼﻮﺭ ﺿﺮﻭﺭﻳﺔ ﰲ ﺻﺤﺔ ﺍﻟﻌﻤﻞ ﻭﺍﻟﺘﺼﺮﻑ‪...‬‬
‫ﻭﻗﺎﻝ‪ :‬ﻧﻌﲏ ﺑـ)ﺣﺴﻦ ﺍﻟﻔﻬﻢ( ﺣﺴﻦ ﺍﻟﺘﻌﺮﻑ ﻋﻠﻰ ﺣﻘﻴﻘﺔ ﻣﻮﻗﻒ ﺍﻟﻄﺮﻑ ﺍﻵﺧﺮ‪ ،‬ﻭﺫﻟﻚ ﺑﺄﺧﺬ ﻫﺬﺍ‬
‫ﺍﳌﻮﻗﻒ ﻣﻦ ﻣﺼﺎﺩﺭﻩ ﺍﳌﻮﺛﻘﺔ‪ ،‬ﺃﻭ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺜﻘﺎﺕ ﺍﳌﻌﺮﻭﻓﲔ‪ ،‬ﻻ ﻣـﻦ ﺃﻓـﻮﺍﻩ ﺍﻟﻌﺎﻣـﺔ‪ ،‬ﻭﻻ ﻣـﻦ‬
‫ﺍﻟﺸﺎﺋﻌﺎﺕ‪ ،‬ﻭﻻ ﻣﻦ ﻭﺍﻗﻊ ﺍﻟﻨﺎﺱ؛ ﻓﻜﺜﲑﺍ ﻣﺎ ﻳﻜﻮﻥ ﺍﻟﻮﺍﻗﻊ ﻏﲑ ﻣﻮﺍﻓﻖ ﻟﻠﺸﺮﻉ‪ .‬ﻭﻣﻦ ﺍﳌﻬﻢ ﺃﻥ ﻧﻔﺮﻕ ﺑﲔ‬
‫ﺍﻷﺻﻮﻝ ﻭﺍﻟﻔﺮﻭﻉ‪ ،‬ﻭﺑﲔ ﺍﻟﻔﺮﺍﺋﺾ ﻭﺍﻟﻨﻮﺍﻓﻞ‪ ،‬ﻭﺑﲔ ﺍﳌﺘﻔﻖ ﻋﻠﻴﻪ ﻭﺍﳌﺨﺘﻠﻒ ﻓﻴﻪ‪ ،‬ﻭﺑﲔ ﺍﻟﺸﺎﺋﻌﺎﺕ ﻭﺍﳊﻘﺎﺋﻖ‪،‬‬
‫ﻭﺑﲔ ﻣﺎ ﻳﻠﺰﻡ ﺑﻪ ﺍﻟﻔﻘﻪ ﻭﻣﺎ ﻳﻌﻤﻠﻪ ﺍﻟﻨﺎﺱ ﻣﻦ ﻋﻨﺪ ﺃﻧﻔﺴﻬﻢ‪...‬‬
‫ﺍﳌﺒﺪﺃ ﺍﻟﺜﺎﱐ‪ :‬ﺣﺴﻦ ﺍﻟﻈﻦ ﺑﺎﻵﺧﺮ‪:‬‬

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 ‫ﺫﻛﺮ ﺍﻟﺸﻴﺦ ﰲ ﻫﺬﺍ ﺍﳌﺒﺪﺃ ﺃﻥ ﺍﻹﺳﻼﻡ ﻳﻘﻴﻢ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺃﺑﻨﺎﺋﻪ ﻋﻠﻰ ﺣﺴﻦ ﺍﻟﻈﻦ؛ ﲟﻌﲎ ﺃﻥ ﳛﻤﻞ ﺣـﺎﻝ‬
‫ﻏﲑﻩ ﻋﻠﻰ ﺃﺣﺴﻦ ﺍﶈﺎﻣﻞ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﳛﺘﻤﻞ ﻣﻌﲎ ﺁﺧﺮ ﻭﺗﺼﻮﺭﺍ ﺁﺧﺮ‪...‬‬
‫ﻭﻗﺎﻝ ﺍﻟﺸﻴﺦ‪ :‬ﺇﻥ ﺳﻮﺀ ﺍﻟﻈﻦ ﳚﻌﻞ ﺍﻟﻨﺎﺱ ﻋﻨﺪ ﺻﺎﺣﺒﻪ ﻣﺘﻬﻤﲔ‪ ،‬ﻳﻨﻈﺮ ﺇﻟﻴﻬﻢ ﲟﻨﻈﺎﺭ ﻗﺎﰎ ﺃﺳﻮﺩ ﳜﻔـﻲ‬
‫ﻣﺰﺍﻳﺎﻫﻢ ﻭﺣﺴﻨﺎ‪‬ﻢ‪ ،‬ﻭﻳﻨﻈﺮ ﺇﱃ ﻋﻴﻮ‪‬ﻢ ﻭﺳﻴﺌﺎ‪‬ﻢ ﻣﻦ ﺧﻼﻝ ﻣﻴﻜﺮﻭﺳﻜﻮﺏ ﻭﻳﻀﺨﻤﻬﺎ؛ ﻓﻴﺠﻌﻞ ﺍﳊﺒﺔ‬
‫ﻗﺒﺔ ﻛﻤﺎ ﻳﻘﻮﻟﻮﻥ‪...‬‬
‫ﺇﻥ ﺍﻟﺘﻌﺎﻟﻴﻢ ﺍﻹﺳﻼﻣﻴﺔ ﲢﺬﺭ ﺃﺷﺪ ﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﺧﺼﻠﺘﲔ‪ :‬ﺳﻮﺀ ﺍﻟﻈﻦ ﺑﺎﷲ‪ ،‬ﻭﺳﻮﺀ ﺍﻟﻈﻦ ﺑﺎﻟﻨﺎﺱ‪ ،‬ﻭﺃﺻـﻞ‬
‫ﻫﺬﺍ ﻛﻠﻪ ﺍﻟﻐﺮﻭﺭ ﺑﺎﻟﻨﻔﺲ ﻭﺍﻻﺯﺩﺭﺍﺀ ﻟﻠﻐﲑ‪ ،‬ﻭﻣﻦ ﻫﻨﺎ ﻛﺎﻧﺖ ﺃﻭﻝ ﻣﻌﺼﻴﺔ ﷲ ﰲ ﺍﻟﻌﺎﱂ ﻣﻌﺼﻴﺔ ﺇﺑﻠـﻴﺲ‪،‬‬
‫ﻭﺃﺳﺎﺳﻬﺎ ﺍﻟﻐﺮﻭﺭ ﻭﺍﻟﻜﱪ )ﺃﻧﺎ ﺧﲑ ﻣﻨﻪ(‪...‬‬
‫ﰒ ﻗﺎﻝ‪ :‬ﺣﻜﻴﺖ ﻷﺣﺪ ﺍﳌﺘﺸﺪﺩﻳﻦ ﻣﻮﺍﻗﻒ ﻟﺒﻌﺾ ﺍﻟﺸﻴﻌﺔ‪ ،‬ﺭﺃﻳﺖ ﻓﻴﻬﺎ ﺍﻟﺼﺪﻕ ﻭﺍﻻﺳﺘﻘﺎﻣﺔ ﻭﺍﻻﻋﺘـﺪﺍﻝ‬
‫ﻭﺍﻹﺧﻼﺹ‪ ،‬ﻓﻤﺎ ﻛﺎﻥ ﻣﻦ ﻫﺬﺍ ﺍﻷﺥ ﺇﻻ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻫﺬﺍ ﻓﻌﻠﻪ ﺗﻘﻴ‪‬ﺔ! ﻓﺎﻟﺘﻘﻴﺔ ﺟﺰﺀ ﻣﻦ ﺗﻜﻮﻳﻦ ﺍﻟﺸﻴﻌﺔ ﺍﻟﺪﻳﲏ‪.‬‬
‫ﻭﺫﻛﺮﺕ ﳌﺘﺸﺪﺩ ﺁﺧﺮ ﺃﻥ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺇﻳﺮﺍﻥ ﻋﻨﺪﻣﺎ ﺯﺭ‪‬ﻢ ﻗﺪﻣﻮﱐ ﻷﺻﻠﻲ ‪‬ﻢ ﺇﻣﺎﻣﺎ‪ ،‬ﻭﺃﻧـﺎ ﰲ ﺩﺍﺭﻫـﻢ‪،‬‬
‫ﻓﻘﺎﻝ‪ :‬ﻫﺬﺍ ﻣﻦ ﺑﺎﺏ ﺍﻟﺘﻘﻴ‪‬ﺔ! ﻗﻠﺖ‪ :‬ﻭﻣﺎ ﺍﻟﺪﺍﻋﻲ ﺇﱃ ﺍﻟﺘﻘﻴﺔ‪ ،‬ﻭﻟﺴﺖ ﳑﻦ ﻳﺮﺟﻰ ﻭﳜﺸﻰ‪ ،‬ﻭﱂ ﺃﻃﻠﺐ ﻫـﺬﺍ‬
‫ﻭﱂ ﺃﺗﻮﻗﻌﻪ؟ ﻭﺍﻟﺘﻘﻴﺔ ﺇﳕﺎ ﻳﻘﻮﻡ ‪‬ﺎ ﺍﻟﻀﻌﻴﻒ‪ ،‬ﻭﺑﻌﺪ ﳒﺎﺡ ﺍﻟﺜﻮﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺇﻗﺎﻣﺔ ﺍﳉﻤﻬﻮﺭﻳﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ‬
‫ﺇﻳﺮﺍﻥ ﺃﺻﺒﺢ ﺍﻟﻘﻮﻡ ﺃﻗﻮﻳﺎﺀ‪ .‬ﺇﻥ ﲪﻞ ﻛﻞ ﻋﻤﻞ ﻃﻴﺐ‪ ،‬ﺃﻭ ﺗﺼﺮﻑ ﺻﺎﱀ ﻣﻦ ﺍﻟﺸﻴﻌﺔ‪ ،‬ﻋﻠﻰ ﺃﻧﻪ ﻣﻦ ﺑﺎﺏ‬
‫)ﺍﻟﺘﻘﻴﺔ( ﻫﻮ ﺿﺮﺏ ﻣﻦ ﺳﻮﺀ ﺍﻟﻈﻦ‪ ،‬ﻻ ﻣﱪﺭ ﻟﻪ ﻭﻻ ﺩﺍﻋﻲ ﺇﻟﻴﻪ‪.‬‬
‫ﺍﳌﺒﺪﺃ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻟﻨﺘﻌﺎﻭﻥ ﰲ ﺍﳌﺘﻔﻖ ﻋﻠﻴﻪ‪:‬‬
‫ﺫﻛﺮ ﺍﻟﺸﻴﺦ ﰲ ﻫﺬﺍ ﺍﳌﺒﺪﺃ ﺃﻥ ﻣﻦ ﺍﳌﻬﻢ ﰲ ﺍﳊﻮﺍﺭ ﺑﲔ ﺍﳌﺬﺍﻫﺐ ﺃﻥ ﻧﺮﻛﺰ ﻋﻠﻰ ﻣﻮﺍﺿﻊ ﺍﻻﺗﻔﺎﻕ‪ ،‬ﻻ ﻋﻠـﻰ‬
‫ﻧﻘﺎﻁ ﺍﻟﺘﻤﺎﻳﺰ ﻭﺍﻻﺧﺘﻼﻑ‪ ،‬ﻭﺧﺎﺻﺔ ﺃﻥ ﻣﻌﻈﻢ ﻧﻘﺎﻁ ﺍﻻﺗﻔﺎﻕ ﰲ ﺍﻷﻣﻮﺭ ﺍﻷﺳﺎﺳﻴﺔ ﺍﻟﱵ ﻻ ﻳﻘﻮﻡ ﺍﻟﺪﻳﻦ ﺇﻻ‬
‫‪‬ﺎ ﻭﻣﻦ ﻫﺬﻩ ﺍﻟﻨﻘﺎﻁ ]ﺃﻱ ﻧﻘﺎﻁ ﺍﻻﺗﻔﺎﻕ[‪:‬‬
‫‪ -‬ﺍﻻﺗﻔﺎﻕ ﻋﻠﻰ ﺍﻹﳝﺎﻥ ﺑﺎﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﺍﻹﳝﺎﻥ ﺑﺎﻟﻴﻮﻡ ﺍﻵﺧﺮ‪ ،‬ﻭﺍﻹﳝﺎﻥ ﺑﺮﺳﺎﻟﺔ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟـﻪ‬
‫ﻭﺳﻠﻢ‪ ،‬ﻭﺃﻧﻪ ﺧﺎﰎ ﺍﻟﻨﺒﻴﲔ‪ ،‬ﻭﺃﻧﻪ ﺟﺎﺀ ﻟﻴﺘﻤﻢ ﺭﺳﺎﻻﺕ ﺍﻟﺴﻤﺎﺀ ﲨﻴﻌﺎ‪ ،‬ﻭﺍﻹﳝﺎﻥ ﺑﻜﻞ ﻣﺎ ﺟﺎﺀ ﺑﻪ ﳏﻤﺪ ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻣﻦ ﺍﻹﳝﺎﻥ ﲜﻤﻴﻊ ﻛﺘﺐ ﺍﷲ‪ ،‬ﻭﲨﻴﻊ ﺭﺳﻞ ﺍﷲ‪...‬‬
‫ـ ﺍﻻﺗﻔﺎﻕ ﻋﻠﻰ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻭﺃﻧﻪ ﻛﺘﺎﺏ ﺍﷲ ﺍﳌﺒﲔ‪ ،‬ﻭﺍﻟﺬﻛﺮ ﺍﳊﻜﻴﻢ‪ ،‬ﻭﺍﻟﺼﺮﺍﻁ ﺍﳌﺴـﺘﻘﻴﻢ‬
‫ﻭ‪‬ﺬﺍ ﺍﳌﺼﺤﻒ ﻭﺁﻳﺎﺗﻪ ﻭﻛﻠﻤﺎﺗﻪ ﻳﺴﺘﺪﻝ ﺍﳌﻨﺎﻇﺮﻭﻥ ﰲ ﺍﻟﻌﻘﺎﺋﺪ‪ ،‬ﻭﳛﺘﺞ ‪‬ﺎ ﺍﳌﺴﺘﻨﺒﻄﻮﻥ ﻟﻸﺣﻜﺎﻡ‪ ،‬ﻭﻳﺮﺟﻊ‬
‫ﺇﻟﻴﻬﺎ ﺃﻫﻞ ﺍﻟﺪﻋﻮﺓ ﻭﺍﻟﺘﺮﺑﻴﺔ ﻭﺍﻟﺘﻮﺟﻴﻪ‪...‬‬
‫ـ ﻭﻣﻦ ﻧﻘﺎﻁ ﺍﻻﺗﻔﺎﻕ‪ :‬ﺍﻻﻟﺘﺰﺍﻡ ﺑﺄﺭﻛﺎﻥ ﺍﻹﺳﻼﻡ ﺍﻟﻌﻤﻠﻴﺔ‪ :‬ﻣﻦ ﺍﻟﺸﻬﺎﺩﺗﲔ‪ ،‬ﻭﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﺇﻳﺘﺎﺀ ﺍﻟﺰﻛﺎﺓ‪،‬‬
‫ﻭﺻﻮﻡ ﺭﻣﻀﺎﻥ‪ ،‬ﻭﺣﺞ ﺍﻟﺒﻴﺖ‪ .‬ﻓﺎﻟﻔﺮﻳﻘﺎﻥ –ﺳﻨﺔ ﻭﺷﻴﻌﺔ‪ -‬ﻳﺆﻣﻨﻮﻥ ‪‬ﺬﻩ ﺍﻷﺭﻛﺎﻥ ﺃﻭ ﺍﻟﻔﺮﺍﺋﺾ‪...‬‬
‫ﺍﳌﺒﺪﺃ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺘﺤﺎﻭﺭ ﰲ ﺍﳌﺨﺘﻠﻒ ﻓﻴﻪ‪:‬‬

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 ‫ﺫﻛﺮ ﺍﻟﺸﻴﺦ ﰲ ﻫﺬﺍ ﺍﳌﺒﺪﺃ ﻗﺎﻋﺪﺓ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺭﺷﻴﺪ ﺭﺿﺎ ﺻﺎﺣﺐ )ﳎﻠﺔ ﺍﳌﻨﺎﺭ( ﻭ)ﺗﻔﺴـﲑ ﺍﳌﻨـﺎﺭ( ﰲ‬
‫ﺍﻟﺘﻌﺎﻣﻞ ﺑﲔ ﺍﳌﺨﺘﻠﻔﲔ ﻣﻦ )ﺃﻫﻞ ﺍﻟﻘ‪‬ﺒﻠﺔ( ﲰﺎﻫﺎ )ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﺬﻫﺒﻴﺔ( ﻭﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ﺗﻘﻮﻝ‪) :‬ﻟﻨﺘﻌﺎﻭﻥ ﻓﻴﻤـﺎ‬
‫ﺍﺗﻔﻘﻨﺎ ﻋﻠﻴﻪ‪ ،‬ﻭﻟﻴﻌﺬﺭ ﺑﻌﻀﻨﺎ ﺑﻌﻀﺎ ﻓﻴﻤﺎ ﺍﺧﺘﻠﻔﻨﺎ ﻓﻴﻪ( ﻭﻗﺪ ﺗﺒﲎ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ﻛﻞ ﺍﳌﺼﻠﺤﲔ ﻣﻦ ﺃﻫـﻞ‬
‫ﺍﳊﻜﻤﺔ ﻭﺍﻻﻋﺘﺪﺍﻝ‪ ،‬ﻭﻋﻠﻰ ﺭﺃﺳﻬﻢ ﺍﻹﻣﺎﻡ ﺣﺴﻦ ﺍﻟﺒﻨﺎ ﺍﻟﺬﻱ ﺭﺩﺩ ﻫـﺬﻩ ﺍﻟﻜﻠﻤـﺔ ﰲ ﺑﻌـﺾ ﺭﺳـﺎﺋﻠﻪ‬
‫ﻭﳏﺎﺿﺮﺍﺗﻪ‪ ،‬ﺣﱴ ﺣﺴﺒﻬﺎ ﺑﻌﺾ ﺃﺗﺒﺎﻋﻪ ﻣﻦ ﻛﻠﻤﺎﺕ ﺍﻟﺒﻨﺎ ﻧﻔﺴﻪ‪...‬‬
‫ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﺬﻫﺒﻴﺔ ﺣﻮﺭﻫﺎ ﺃﺣﺪ ﺇﺧﻮﺍﻧﻨﺎ ﺍﻟﺒﺎﺣﺜﲔ ﺍﳌﻌﺎﺻﺮﻳﻦ‪ ،‬ﻓﺠﻌﻠﻬﺎ ‪‬ﺬﻩ ﺍﻟﺼﻴﻐﺔ‪) :‬ﻧﺘﻌـﺎﻭﻥ ﻓﻴﻤـﺎ‬
‫ﺍﺗﻔﻘﻨﺎ ﻋﻠﻴﻪ‪ ،‬ﻭﻧﺘﺤﺎﻭﺭ ﻓﻴﻤﺎ ﺍﺧﺘﻠﻔﻨﺎ ﻓﻴﻪ(‪ .‬ﻫﻜﺬﺍ ﻋﺪﳍﺎ ﺃﺧﻮﻧﺎ ﻭﺻﺪﻳﻘﻨﺎ ﺍﻟﺒﺎﺣﺚ ﺍﳌﺪﻗﻖ ﻋﺒﺪ ﺍﳊﻠﻴﻢ ﳏﻤﺪ‬
‫ﺃﺑﻮ ﺷﻘﺔ ﺭﲪﻪ ﺍﷲ‪ ،‬ﺻﺎﺣﺐ ﻣﻮﺳﻮﻋﺔ )ﲢﺮﻳﺮ ﺍﳌﺮﺃﺓ ﰲ ﻋﺼﺮ ﺍﻟﺮﺳﺎﻟﺔ(‪ .‬ﻭﻫﻮ ﻳﺮﻯ ﺭﲪﻪ ﺍﷲ‪ :‬ﺃﻥ ﻛـﻞ‬
‫ﳐﺘﻠﻒ ﻓﻴﻪ ﻗﺎﺑﻞ ﻟﻠﺤﻮﺍﺭ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﺍﳊﻮﺍﺭ ﺟﺎﺩﺍ ﻭﳐﻠﺼﺎ ﰲ ﻃﻠﺐ ﺍﳊﻘﻴﻘﺔ‪ ،‬ﺑﻌﻴﺪﺍ ﻋﻦ ﺍﻟﺘﻌﺼﺐ ﻭﺍﻻﻧﻐﻼﻕ‪.‬‬
‫ﻭﺭﲟﺎ ﺃﺩﻯ ﺗﻼﻗﺢ ﺍﻷﻓﻜﺎﺭ ﻭﺗﻔﺎﻋﻞ ﺍﻵﺭﺍﺀ ﺇﱃ ﺟﻼﺀ ﻧﻘﻄﺔ ﻏﺎﻣﻀﺔ‪ ،‬ﺃﻭ ﺗﻘﺮﻳﺐ ﻣﺴﺎﻓﺔ ﻛﺎﻧﺖ ﺑﻌﻴـﺪﺓ‪ ،‬ﺃﻭ‬
‫ﺍﳋﺮﻭﺝ ﺑﺘﻔﺴﲑ ﻳﻘﺒﻠﻪ ﺍﻟﻄﺮﻓﺎﻥ ﺃﻭ ﻏﲑ ﺫﻟﻚ‪.‬‬
‫ﻭﺭﺃﻳﻲ ﺃﻥ ﻧﺮﻛﺰ ﰲ ﺍﳊﻮﺍﺭ ﻋﻠﻰ )ﺍﳉﻮﺍﻧﺐ ﺍﻟﻌﻤﻠﻴﺔ( ﻭﻧﺆﺟﻞ ﺍﳉﻮﺍﻧﺐ ﺍﻟﻨﻈﺮﻳﺔ ﻭﺍﻟﺘﺠﺮﻳﺪﻳﺔ‪ ،‬ﻓﺎﻟﻐﺎﻟـﺐ ﺃﻥ‬
‫ﺍﳉﺪﻝ ﻓﻴﻬﺎ ﻻ ﻳﻮﺻﻞ ﺇﱃ ﻧﺘﻴﺠﺔ‪ ،‬ﻣﺜﻞ )ﺭﺅﻳﺔ ﺍﷲ ﰲ ﺍﻵﺧﺮﺓ( ﻓﺎﳋﻼﻑ ﻓﻴﻬﺎ ﺑﲔ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳌﻌﺘﺰﻟﺔ –‬
‫ﻣﻨﻬﻢ!! ﺍﻟﺸﻴﻌﺔ ﺍﳉﻌﻔﺮﻳﺔ ﻭﺍﻟﺰﻳﺪﻳﺔ ﻭﺍﻹﺑﺎﺿﻴﺔ‪ -‬ﺧﻼﻑ ﻗﺪﱘ ﻋﻤﻴﻖ‪ ،‬ﻭﺍﳉﺪﺍﻝ ﺣﻮﻟﻪ ﻻ ﻳﻘﺪﻡ ﻭﻻ ﻳﺆﺧﺮ؛‬
‫ﻷﻥ ﻛﻞ ﻓﺮﻳﻖ ﻣﺘﺸﺒﺚ ﺑﺮﺃﻳﻪ‪ ،‬ﻣ‪‬ﺼ‪‬ﺮ‪ ‬ﻋﻠﻰ ﻣﻮﻗﻔﻪ‪...‬‬
‫ﻭ)ﺍﳉﻮﺍﻧﺐ ﺍﻟﻌﻤﻠﻴﺔ( ﺍﻟﱵ ﺃﺷﲑ ﺇﱃ ﺟﺪﻭﻯ ﺍﳊﻮﺍﺭ ﻓﻴﻬﺎ ﺃﻗﺼﺪ ‪‬ﺎ ﺃﻣﺮﻳﻦ‪:‬‬
‫ﺍﻷﻣﺮ ﺍﻷﻭﻝ‪ :‬ﻣﺎ ﻳﺘﻌﻠﻖ ﲟﻮﺍﻗﻔﻨﺎ ﺍﻟﺴﻴﺎﺳﻴﺔ ﻭﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﻴﺔ؛ ﲝﻴﺚ ﳒﺘﻤﻊ ﺣﻮﻝ ﻫﺪﻑ‬
‫ﻭﺍﺣﺪ‪ ،‬ﻭﻧﺼﺪﺭ ﻋﻦ ﻣﻮﻗﻒ ﻭﺍﺣﺪ‪ ،‬ﻭﻧﻮﺍﺟﻪ ﺍﳌﺨﻄﻄﺎﺕ ﺍﳌﻌﺎﺩﻳﺔ ﺑﺈﺳﺘﺮﺍﺗﻴﺠﻴﺔ ﻭﺍﺣﺪﺓ‪...‬‬
‫ﻭﺍﻷﻣﺮ ﺍﻟﺜﺎﱐ‪ :‬ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻷﺣﻜﺎﻡ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻌﻤﻠﻴﺔ؛ ﻓﺎﳊﻮﺍﺭ ﻓﻴﻬﺎ ﺃﻳﺴﺮ ﻭﺃﻗﺮﺏ ﻣﻨﺎﻻﹰ ﻣـﻦ ﺍﻟﺒﺤـﺚ ﰲ‬
‫ﺍﻷﻣﻮﺭ ﺍﻟﻌﻘﺎﺋﺪﻳﺔ ﻭﺍﻟﻜﻼﻣﻴﺔ‪ .‬ﻭﺭﲟﺎ ﻛﺎﻥ ﺍﻟﺒﺤﺚ ﰲ ﺍﳌﻌﺎﻣﻼﺕ ﻭﺍﻟﻔﻘﻪ ﺍﻻﻗﺘﺼﺎﺩﻱ ﺃﺳﻬﻞ ﻣﻦ ﺍﻟﺒﺤﺚ ﰲ‬
‫ﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﺍﻟﺸﻌﺎﺋﺮ ﻭﺍﻷﺭﻛﺎﻥ ﺍﻟﺪﻳﻨﻴﺔ‪ .‬ﻭﻻ ﻣﺎﻧﻊ ﻣﻦ ﺍﻟﺒﺤﺚ ﰲ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺑﺮﻭﺡ ﻣﻦ ﻳﺮﻳﺪ ﺃﻥ ﳚﺪ ﺣـﻼ‬
‫ﻟﻠﻤﺸﻜﻼﺕ ﺍﻟﻘﺎﺋﻤﺔ‪ ،‬ﻻ ﺑﺮﻭﺡ ﺍﳌﺘﻌﺼﺐ ﺍﳌﻨﻐﻠﻖ‪ ،‬ﺍﻟﺬﻱ ﻻ ﻳﺮﻳﺪ ﺃﻥ ﻳﻔﺘﺢ ﺑﺎﺑﺎ ﻟﻠﺘﻔﺎﻫﻢ ﻭﺍﻟﺘﻘﺎﺭﺏ‪...‬‬
‫ﺍﳌﺒﺪﺃ ﺍﳋﺎﻣﺲ‪ :‬ﲡﻨﺐ ﺍﻻﺳﺘﻔﺰﺍﺯ‪:‬‬
‫ﺫﻛﺮ ﺍﻟﺸﻴﺦ ﰲ ﻫﺬﺍ ﺍﳌﺒﺪﺃ ﺃﻥ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﳌﻬﻤﺔ ﰲ ﺍﳊﻮﺍﺭ ﺍﻹﺳﻼﻣﻲ ﺍﻹﺳﻼﻣﻲ ﻭﺍﻟﺘﻘﺮﻳﺐ ﺑﲔ ﺍﳌـﺬﺍﻫﺐ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﲡﻨﺐ ﺍﻻﺳﺘﻔﺰﺍﺯ ﻣﻦ ﺃﺣﺪ ﺍﻟﻄﺮﻓﲔ ﻟﻶﺧﺮ‪ ،‬ﻓﺎﳊﻮﺍﺭ ﺍﳌﻨﺸﻮﺩ –ﺃﻭ ﺍﳉﺪﺍﻝ ﺑﺎﻟﱵ ﻫﻲ ﺃﺣﺴﻦ ﻛﻤﺎ‬
‫ﲰﺎﻩ ﺍﻟﻘﺮﺁﻥ‪ -‬ﻳﻘﺘﻀﻲ ﺃﻥ ﻳﺘﺠﻨﺐ ﻛﻞ ﻣﻦ ﺍﻟﻄﺮﻓﲔ ﰲ ﺧﻄﺎﺏ ﺍﻵﺧﺮ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﳌـﺜﲑﺓ‪ ،‬ﻭﺍﻟﻜﻠﻤـﺎﺕ‬
‫ﺍﳌﺴﺘﻔﺰﺓ ﺍﻟﱵ ﲢﺪﺙ ﺍﻟﺘﻮﺗﺮ ﰲ ﺍﻷﻋﺼﺎﺏ‪ ،‬ﻭﺍﻹﻳﻐﺎﺭ ﰲ ﺍﻟﺼﺪﻭﺭ‪ ،‬ﻭﺍﺧﺘﻴﺎﺭ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟـﱵ ﺗﻘـﺮﺏ ﻭﻻ‬
‫ﺗﺒﺎﻋﺪ‪ ،‬ﻭﲢﺒﺐ ﻭﻻ ﺗﺒﻐﺾ‪ ،‬ﻭﲡﻤﻊ ﻭﻻ ﺗﻔﺮﻕ‪.‬‬

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 ‫ﻭﻣﻦ ﺫﻟﻚ‪ :‬ﺗﺮﻙ ﺍﻷﻟﻘﺎﺏ ﺍﻟﱵ ﻻ ﳛﺒﻬﺎ ﺃﺣﺪ ﺍﻟﻔﺮﻳﻘﲔ‪ :‬ﻛﺘﺴﻤﻴﺔ ﺍﻟﺸﻴﻌﺔ – ﺑـ)ﺍﻟﺮﺍﻓﻀﺔ( ﻭﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺑـ‬
‫)ﺍﻟﻨﺎﺻﺒﺔ(‪ .‬ﻭﺧﻄﺎﺏ ﻛﻞ ﻓﺌﺔ ﺑﺎﻟﻠﻘﺐ ﺍﻟﺬﻱ ﺗﺴﻤﻲ ﺑﻪ ﻧﻔﺴﻬﺎ ﻭﻗﺪ ﻗﺎﻝ ﺗﻌﺎﱃ‪) :‬ﻭ‪‬ﻻﹶ ﺗ‪‬ﻠﹾﻤ‪‬ﺰ‪‬ﻭﺍ ﺃﹶﻧ‪‬ﻔﹸﺴ‪‬ﻜﹸﻢ‪ ‬ﻭ‪‬ﻻﹶ‬
‫ﺗ‪‬ﻨ‪‬ﺎﺑ‪‬ﺰ‪‬ﻭﺍ ﺑﹺﺎﻷﻟﹾﻘﹶﺎﺏﹺ( ]ﺍﳊﺠﺮﺍﺕ‪ [١١:‬ﻭﻣﻦ ﺃﺩﺏ ﺍﳌﺴﻠﻢ ﺇﺫﺍ ﻟﻘﻲ ﺃﺧﺎﻩ ﺍﳌﺴﻠﻢ ﺃﻥ ﻳﺪﻋﻮﻩ ﺑﺄﺣﺐ ﺍﻷﲰـﺎﺀ‬
‫ﺇﻟﻴﻪ‪ .‬ﻭﻗﺪ ﺍﻋﺘﺎﺩ ﺍﻟﻌﺮﺏ ﺃﻥ ﻳﻨﺎﺩﻱ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ ﺑﻜﻨﻴﺘﻪ‪ ،‬ﻣﺜﻞ‪ :‬ﻳﺎ ﺃﺑﺎ ﺣﻔﺺ‪ ،‬ﺃﻭ ﻳﺎ ﺃﺑﺎ ﺍﳊﺴﻦ‪ ،‬ﺃﻭ ﻳﺎ ﺃﺑﺎ‬
‫ﺫﺭ‪.‬‬
‫ﻭﻣﻦ ﺫﻟﻚ‪ :‬ﺍﻟﺒﻌﺪ ﻋﻦ ﺍﳌﻮﺿﻮﻋﺎﺕ ﺫﺍﺕ ﺍﳊﺴﺎﺳﻴﺔ ﺍﳋﺎﺻﺔ ﺍﻟﱵ ﺇﺫﺍ ﺃﺛﲑﺕ ﺍﺷـﺘﻌﻠﺖ ﺍﻟﻨـﺎﺭ‪ ،‬ﻭﺍﺭﺗﻔـﻊ‬
‫ﺍﻟﺪﺧﺎﻥ‪ ،‬ﻣﺜﻞ ﺍﻹﺳﺎﺀﺓ ﺇﱃ ﺁﻝ ﺍﻟﺒﻴﺖ ﻣﻦ ﻗﺒﻞ ﺍﻟﺴﻨﺔ‪ ،‬ﺃﻭ ﺇﱃ ﺍﻟﺼﺤﺎﺑﺔ ﻣﻦ ﻗﺒﻞ ﺍﻟﺸﻴﻌﺔ‪ .‬ﻭﻣﻦ ﺍﻟﻨﺎﺩﺭ –ﺑﻞ‬
‫ﺍﻟﺸﺎﺫ‪ -‬ﺃﻥ ﳝﺲ ﺃﺣﺪ ﻣﻦ ﺍﻟﺴﻨﺔ ﺁﻝ ﺍﻟﺒﻴﺖ؛ ﻷﻥ ﻵﻝ ﺍﻟﺒﻴﺖ ﻋﻨﺪﻫﻢ ﻣﻦ ﺍﻟﻜﺮﺍﻣﺔ ﻭﺍﳌﱰﻟﺔ ﻭﺍﻟﻘـﺮﺏ ﻣـﺎ‬
‫ﳚﻌﻠﻬﻢ ﳏﺒﺒﲔ ﺇﱃ ﻛﻞ ﻗﻠﺐ‪ ،‬ﳑﺪﻭﺣﲔ ﻋﻠﻰ ﻛﻞ ﻟﺴﺎﻥ‪ ،‬ﻭﻣ‪‬ﻦ ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻻ ﳛﺐ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻋﻠﻴﺎ‬
‫ﻛﺮﻡ ﺍﷲ ﻭﺟﻬﻪ‪ ،‬ﻭﻓﺎﻃﻤﺔ ﺍﻟﺰﻫﺮﺍﺀ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﺃﺣﺐ ﺍﻟﻨﺎﺱ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ‪ ،‬ﻭﺍﺑﻨﻴﻬـﺎ‬
‫ﺍﳊﺴﻦ ﻭﺍﳊﺴﲔ ﺳﺒﻄﻲ ﺭﺳﻮﻝ ﺍﷲ ﻭﺳﻴﺪ‪‬ﻱ‪ ‬ﺷﺒﺎﺏ ﺃﻫﻞ ﺍﳉﻨﺔ؟!‬
‫ﻭﻟﺬﻟﻚ ﺗﺒﻘﻰ ﺍﳌﺸﻜﻠﺔ ﰲ )ﺳﺐ ﺍﻟﺼﺤﺎﺑﺔ( ﻣﻦ ﻗﺒﻞ ﺍﻟﺸﻴﻌﺔ‪ ...‬ﻭﻫﺬﻩ ﻫﻲ ﺍﻟﻨﻘﻄـﺔ ﺍﳊﺴﺎﺳـﺔ‪ ،‬ﺑـﻞ‬
‫ﺍﻟﺸﺪﻳﺪﺓ ﺍﳊﺴﺎﺳﻴﺔ ﺑﻴﻨﻨﺎ ﻭﺑﲔ ﺇﺧﻮﺍﻧﻨﺎ ﻣﻦ ﺍﻟﺸﻴﻌﺔ‪ ،‬ﻓﻠﻴﺲ ﳝﻜﻦ ﺃﻥ ﻧﺘﻔﺎﻫﻢ ﻭﻧﺘﻘﺎﺭﺏ ﻓﻴﻤﺎ ﺑﻴﻨﻨﺎ‪ ،‬ﻭﺃﻧﺎ‬
‫ﺃﻗﻮﻝ‪ :‬ﺃﺑﻮ ﺑﻜﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ ،‬ﻭﺃﻧﺖ ﺗﻘﻮﻝ‪ :‬ﺃﺑﻮ ﺑﻜﺮ ﻟﻌﻨﻪ ﺍﷲ!! ﻓﻜﻢ ﻣﻦ ﺍﻟﻔﺮﻕ ﺍﻟﺒﻌﻴﺪ ﺑﲔ ﺍﻟﺘﺮﺿﻲ‬
‫ﻋﻦ ﺷﺨﺺ ﻭﻗﺬﻓﻪ ﺑﺎﻟﻠﻌﻨﺔ؟!‬
‫ﻭﻗﺪ ﲢﺪﺛﺖ ﻣﻊ ﻋﺪﺩ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻟﺸﻴﻌﺔ ﳑﻦ ﺃﻋﺮﻓﻬﻢ ﻣﻦ ﺫﻭﻱ ﺍﻷﻧﺎﺓ ﻭﺍﳊﻜﻤﺔ‪ ،‬ﻭﻗﻠﺖ ﳍـﻢ‪ :‬ﺇﻥ ﻫـﺬﻩ‬
‫ﺍﻟﻘﻀﻴﺔ ﻫﻲ ﺍﳊﺎﺟﺰ ﺍﻷﻭﻝ ﺃﻣﺎﻡ ﺍﻟﺘﻘﺎﺭﺏ‪ ،‬ﻭﻻ ﺑﺪ ﻟﻠﻌﻘﻼﺀ ﺃﻥ ﳛﺎﺻﺮﻭﻫﺎ‪ ،‬ﺃﻭ ﻋﻠﻰ ﺍﻷﻗﻞ ﳜﻔﻔـﻮﺍ ﻣـﻦ‬
‫ﺁﺛﺎﺭﻫﺎ‪ ،‬ﻓﺈ‪‬ﺎ ﺇﺫﺍ ﺗﺮﻛﺖ ﻟﻐﺮﺍﺋﺰ ﺍﻟﻌﻮﺍﻡ ﺍﳌﺸﺤﻮﻧﺔ ﺑﺎﻟﻐﻀﺐ ﻭﺍﳊﻘﺪ ﺟﺪﻳﺮﺓ ﺑﺄﻥ ﺗﺄﻛﻞ ﺍﻷﺧﻀﺮ ﻭﺍﻟﻴﺎﺑﺲ‪،‬‬
‫ﻭﻻ ﺗﺪﻉ ﻷﻫﻞ ﺍﻟﻌﻠﻢ ﻭﺍﳊﻜﻤﺔ ﻓﺮﺻﺔ ﰲ ﺍﻟﺘﻮﺣﻴﺪ ﺃﻭ ﺍﻟﺘﻘﺮﻳﺐ‪.‬‬
‫ﻭﺍﳊﻖ ﺃﻗﻮﻝ‪ :‬ﺇﻥ ﻫﺆﻻﺀ ﺍﻟﻌﻘﻼﺀ ‪-‬ﺃﻣﺜﺎﻝ ﺁﻳﺔ ﺍﷲ ﳏﻤﺪ ﻋﻠﻲ ﺍﻟﺘﺴـﺨﲑﻱ‪ ،‬ﻭﺁﻳـﺔ ﺍﷲ ﻭﺍﻋـﻆ ﺯﺍﺩﻩ‬
‫ﻭﻏﲑﳘﺎ‪ -‬ﻭﺍﻓﻘﻮﱐ ﲤﺎﻣﺎ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻭﺃﻛﺪﻭﺍ ﱄ ﺃﻥ ﻫﺬﺍ ﺍﻻﲡﺎﻩ ﻳﻘﻮﻯ ﻋﻨﺪﻫﻢ ﻭﻳﻨﺘﺸﺮ ﺷﻴﺌﺎ ﻓﺸـﻴﺌﺎ‪،‬‬
‫ﺣﱴ ﺇﻥ ﺍﳌﻨﺎﻫﺞ ﺍﻟﺪﺍﺭﺳﻴﺔ ﺍﳉﺪﻳﺪﺓ ﰲ ﺇﻳﺮﺍﻥ ﺗﺬﻛﺮ ﰲ ﺑﻌﺾ ﻛﺘﺒﻬﺎ ﻣﻮﺍﻗﻒ ﺗﺎﺭﳜﻴﺔ ﻷﰊ ﺑﻜﺮ ﻭﻋﻤـﺮ‬
‫ﻓﻴﻬﺎ ﲤﺠﻴﺪ ﳍﻤﺎ ﻭﺛﻨﺎﺀ ﻋﻠﻴﻬﻤﺎ‪ ...‬ﻭﺍﳊﻘﻴﻘﺔ ﺃﻥ ﻫﺬﻩ ﺍﻟﻘﻀﻴﺔ ﺍﳋﻄﲑﺓ ﰲ ﺣﺎﺟﺔ ﺇﱃ ﲤﺤﻴﺺ ﻭﻣﺼﺎﺭﺣﺔ؛‬
‫ﻟﺘﺼﻔﻴﺘﻬﺎ ﻭﺟﻼﺀ ﺍﻟﻐﺒﺎﺭ ﻋﻨﻬﺎ‪ ،‬ﺃﻭ ﻋﻠﻰ ﺍﻷﻗﻞ ﻟﻠﻮﻗﻮﻑ ﻣﻮﻗﻔﺎ ﺇﳚﺎﺑﻴﺎ ﺣﻜﻴﻤﺎ ﻣﻨﻬﺎ‪.‬‬
‫ﻭﺃﺣﺐ ﺃﻥ ﺃﺿﻊ ﻫﺬﻩ ﺍﻟﻨﻘﺎﻁ ﺃﻣﺎﻡ ﺇﺧﻮﺍﱐ ﺍﻟﺸﻴﻌﺔ‪ ،‬ﻻ ﺃﻗﺼﺪ ‪‬ﺎ ﺇﻻ ﺍﺑﺘﻐﺎﺀ ﻭﺟﻪ ﺍﷲ ﻭﺧﺪﻣﺔ ﺩﻳﻨﻪ ﻭﲨـﻊ‬
‫ﺍﻷﻣﺔ ﻛﻠﻬﺎ ﻋﻠﻴﻪ‪..‬‬
‫‪-‬ﺃﻭﻻ‪ :‬ﺃﻥ ﻫﺬﺍ ﺍﻟﺬﻱ ﺣﺪﺙ ﺑﲔ ﺍﻟﺼﺤﺎﺑﺔ ﻣﻦ ﺧﻼﻑ ‪-‬ﻭﺇﻥ ﺩﺧﻠﺘﻪ ﺍﳌﺒﺎﻟﻐﺎﺕ ﻭﻟﻮﺛﺘـﻪ ﺍﻷﻫـﻮﺍﺀ‪،‬‬
‫ﻭﺿﺨﻤﺘﻪ ﺃﺟﻮﺍﺀ ﺍﻟﻔﱳ‪ -‬ﻗﺪ ﺃﺻﺒﺢ ﺗﺎﺭﳜﺎ ﺍﻧﺘﻬﻰ ﻭﻃﻮﻳﺖ ﺻﻔﺤﺎﺗﻪ ﲝﻠﻮﻩ ﻭﻣﺮﻩ‪ ،‬ﻭﺧـﲑﻩ ﻭﺷـﺮﻩ‪،‬‬

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 ‫ﻭﺳﻴﺴﺄﻝ ﺍﷲ ﺃﺻﺤﺎﺑﻪ ﻭﳚﺰﻳﻬﻢ ﺑﺄﻋﻤﺎﳍﻢ ﻭﻧﻴﺎ‪‬ﻢ‪ ،‬ﻭﺃﻭﱃ ﺑﻨﺎ ﺃﻥ ﻧﺪﻉ ﺫﻟﻚ ﺇﱃ ﺍﷲ ﻭﻻ ﻧﻜﻠﻒ ﺃﻧﻔﺴـﻨﺎ‬
‫ﺣﺴﺎ‪‬ﻢ‪ .‬ﻭﻗﺪ ﻗﺎﻝ ﺗﻌﺎﱃ‪) :‬ﺗ‪‬ﻠﹾﻚ‪ ‬ﺃﹸﻣ‪‬ﺔﹲ ﻗﹶﺪ‪ ‬ﺧ‪‬ﹶﻠﺖ‪ ‬ﻟﹶﻬ‪‬ﺎ ﻣ‪‬ﺎ ﻛﹶﺴ‪‬ﺒﺖ‪ ‬ﻭ‪‬ﻟﹶﻜﹸﻢ ﻣ‪‬ﺎ ﻛﹶﺴ‪‬ﺒ‪‬ﺘ‪‬ﻢ‪ ‬ﻭ‪‬ﻻﹶ ﺗ‪‬ﺴ‪‬ﺄﹶﻟﹸﻮﻥﹶ ﻋ‪‬ﻤ‪‬ﺎ ﻛﹶﺎﻧ‪‬ﻮﺍ‬
‫ﻳ‪‬ﻌ‪‬ﻤ‪‬ﻠﹸﻮﻥﹶ(‪...‬‬
‫ﰒ ﺇﻥ ﻋﻠﻴﻨﺎ ‪-‬ﻣﻦ ﻧﺎﺣﻴﺔ ﺃﺧﺮﻯ‪ -‬ﺃﻥ ﻧﺸﺘﻐﻞ ﲝﺎﺿﺮﻧﺎ‪ ،‬ﺑﺪﻝ ﺃﻥ ﻳﺸـﻐﻠﻨﺎ ﻣﺎﺿـﻴﻨﺎ‪ ،‬ﻭﺣﺎﺿـﺮﻧﺎ ﻣﻠـﻲﺀ‬
‫ﺑﺎﳌﺼﺎﻋﺐ ﻭﺍﻵﻓﺎﺕ ﻭﺍﻟﻌﻘﺒﺎﺕ ﺍﻟﱵ ﺗﻘﻒ ﰲ ﻭﺟﻮﻩ ﺍﳌﺼﻠﺤﲔ ﻭﺍ‪‬ﺪﺩﻳﻦ‪ ،‬ﻭﻫﻲ ﲢﺘﺎﺝ ﻣﻨﺎ ﺇﱃ ﺟﻬـﻮﺩ‬
‫ﻣﻀﻨﻴﺔ‪ ،‬ﻛﻔﻴﻠﺔ ﺑﺄﻥ ﺗﺸﻐﻞ ﻋﻘﻮﻟﻨﺎ ﻭﻗﻠﻮﺑﻨﺎ ﻭﺳﻮﺍﻋﺪﻧﺎ‪.‬‬
‫ﻭﻗﺪ ﲰﻌﺖ ﺷﻴﺨﻨﺎ ﳏﻤﺪ ﺍﻟﻐﺰﺍﱄ ﺭﲪﻪ ﺍﷲ ﻳﺮﺩ ﻋﻠﻰ ﺭﺟﻞ ﳚﺎﺩﻟﻪ ﻓﻴﻤﺎ ﻛﺎﻥ ﺑﲔ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻭﻳﺜﲑ ﺳﺆﺍﻻ‬
‫ﻻ ﻣﻌﲎ ﻟﻪ‪ :‬ﺃﻳﻬﻤﺎ ﻛﺎﻥ ﺃﺣﻖ ﺑﺎﳋﻼﻓﺔ‪ :‬ﺃﺑﻮ ﺑﻜﺮ ﺃﻡ ﻋﻠﻲ؟ ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﺸﻴﺦ‪ :‬ﻟﻘﺪ ﺫﻫﺐ ﺃﺑﻮ ﺑﻜﺮ ﻭﺫﻫﺐ‬
‫ﻋﻠﻲ‪ ،‬ﻭﺫﻫﺒﺖ ﺍﳋﻼﻓﺔ ﺍﻟﺮﺍﺷﺪﺓ ﻭﺍﻷﻣﻮﻳﺔ ﻭﺍﻟﻌﺒﺎﺳﻴﺔ ﻭﺍﻟﻌﺜﻤﺎﻧﻴﺔ‪ ،‬ﻭﺃﻟﻐﻴﺖ ﺍﳋﻼﻓﺔ ‪‬ﺎﺋﻴﺎ ﻣـﻦ ﺩﻳـﺎﺭ‬
‫ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺃﺻﺒﺢ ﺍﻟﺬﻳﻦ ﻳﺘﺤﻜﻤﻮﻥ ﻓﻴﻨﺎ ﻫﻢ ﺍﳋﻮﺍﺟﺎﺕ ﺍﻷﺟﺎﻧﺐ‪ ،‬ﻻ ﺃﺑﻮ ﺑﻜﺮ ﻭﻻ ﻋﻠﻲ‪ ..‬ﻓﺈﱃ ﻣـﱴ‬
‫ﻧﻈﻞ ﰲ ﻫﺬﻩ ﺍﳌﻔﺎﺿﻼﺕ ﺍﳊﻤﻘﺎﺀ؟!‬
‫‪-‬ﺛﺎﻧﻴﺎ‪ :‬ﺃﻥ ﻣﺴﺄﻟﺔ "ﺍﻟﺴﺐ" ﰲ ﺫﺍ‪‬ﺎ ﻟﻴﺴﺖ ﳏﻤﻮﺩﺓ ﺷﺮﻋﺎ؛ ﻓﺎﳌﺆﻣﻦ ﻟﻴﺲ ﺳﺒﺎﺑﺎ ﻭﻻ ﻟﻌﺎﻧﺎ‪ ،‬ﻭﺍﻟﻘـﺮﺁﻥ‬
‫ﻳﻨﻬﻰ ﻋﻦ ﺳﺐ ﺍﻷﺻﻨﺎﻡ‪ ،‬ﺧﺸﻴﺔ ﺃﻥ ﻳﺜﲑ ﺫﻟﻚ ﺍﳌﺸﺮﻛﲔ‪ ،‬ﻓﻴﺴﺒﻮﺍ ﺍﷲ ﺗﻌﺎﱃ ﺩﻓﺎﻋﺎ ﻋﻦ ﺁﳍﺘﻬﻢ ﻛﻤﺎ ﻗﺎﻝ‬
‫ﺗﻌﺎﱃ‪) :‬ﻭ‪‬ﻻﹶ ﺗ‪‬ﺴ‪‬ﺒ‪‬ﻮﺍ ﺍﻟﱠﺬ‪‬ﻳﻦ‪ ‬ﻳ‪‬ﺪ‪‬ﻋ‪‬ﻮﻥﹶ ﻣ‪‬ﻦ ﺩ‪‬ﻭﻥ‪ ‬ﺍﷲِ ﻓﹶﻴ‪‬ﺴ‪‬ﺒ‪‬ﻮﺍ ﺍﷲَ ﻋ‪‬ﺪ‪‬ﻭ‪‬ﺍ ﺑﹺﻐ‪‬ﻴ‪‬ﺮﹺ ﻋ‪‬ﻠﹾﻢﹴ( ‪ .‬ﻭﺃﻭﺩ ﺃﻥ ﺃﻧﺼﺢ ﺍﻟﻔﺮﻳﻘﲔ‬
‫ﻣﻦ ﺍﻟﺴﻨﺔ ﻭﺍﻟﺸﻴﻌﺔ ﺃﻥ ﳛﺮﺻﻮﺍ ﻋﻠﻰ ﻧﻘﻞ ﺍﻷﻗﻮﺍﻝ ﺍﻟﱵ ﻣﻦ ﺷﺄ‪‬ﺎ ﺃﻥ ﲡﻤﻊ ﻭﻻ ﺗﻔﺮﻕ‪ ،‬ﻭﺃﻥ ﺗﻘﺮﺏ ﻭﻻ‬
‫ﺗﺒﺎﻋﺪ‪ ،‬ﻭﺃﻥ ﺗﺰﺭﻉ ﺍﶈﺒﺔ ﻻ ﺍﻷﺣﻘﺎﺩ ﻭﻻ ﺍﻟﺒﻐﻀﺎﺀ؛ ﻓﺈ‪‬ﺎ ﻫﻲ ﺍﳊﺎﻟﻘﺔ‪ ،‬ﻻ ﲢﻠﻖ ﺍﻟﺸﻌﺮ ﻭﻟﻜـﻦ ﲢﻠـﻖ‬
‫ﺍﻟﺪﻳﻦ‪.‬‬
‫ﺍﳌﺒﺪﺃ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﳌﺼﺎﺭﺣﺔ ﺑﺎﳊﻜﻤﺔ‪:‬‬
‫ﺫﻛﺮ ﺍﻟﺸﻴﺦ ﻫﻨﺎ ﺃﻥ ﻣﻦ ﻣﺒﺎﺩﺉ ﺍﳊﻮﺍﺭ ﺍﻹﺳﻼﻣﻲ ﺍﻹﺳﻼﻣﻲ ﺃﻥ ﻳﺼﺎﺭﺡ ﺑﻌﻀﻨﺎ ﺑﻌﻀﺎ ﺑﺎﳌﺸﺎﻛﻞ ﺍﻟﻘﺎﺋﻤـﺔ‬
‫ﻭﺍﳌﺴﺎﺋﻞ ﺍﳌﻌﻠﻘﺔ ﻭﺍﻟﻌﻮﺍﺋﻖ ﺍﳌﺎﻧﻌﺔ‪ ،‬ﻭﳏﺎﻭﻟﺔ ﺍﻟﺘﻐﻠﺐ ﻋﻠﻴﻬﺎ ﺑﺎﳊﻜﻤﺔ ﻭﺍﻟﺘﺪﺭﺝ ﻭﺍﻟﺘﻌﺎﻭﻥ ﺍﳌﻔﺮﻭﺽ ﺷﺮﻋﺎ ﺑﲔ‬
‫ﺍﳌﺴﻠﻤﲔ ﺑﻌﻀﻬﻢ ﻭﺑﻌﺾ‪.‬‬
‫ﻓﻠﻴﺲ ﻣﻦ ﺍﳊﻜﻤﺔ ﺃﻥ ﳔﻔﻲ ﻛﻞ ﺷﻲﺀ‪ ،‬ﺃﻭ ﻧﺴﻜﺖ ﻋﻨﻪ‪ ،‬ﺃﻭ ﻧﺆﺟﻠﻪ ﻭﻧﺪﻋﻪ ﻣﻌﻠﻘﺎ ﺩﻭﻥ ﺃﻥ ﳒﺮﺅ ﻋﻠﻰ‬
‫ﺇﺛﺎﺭﺗﻪ ﺃﻭ ﺍﻟﻜﻼﻡ ﻓﻴﻪ؛ ﻓﻬﺬﺍ ﻻ ﳛﻞ ﻣﺸﻜﻠﺔ‪ ،‬ﻭﻻ ﻳﻘﺪﻡ ﻋﻼﺟﺎ‪ ،‬ﺃﻭ ﻳﻘﺮﺏ ﺑﲔ ﺍﻟﻔﺮﻳﻘﲔ ﺧﻄﻮﺓ ﻭﺍﺣﺪﺓ‪.‬‬
‫ﻣﻦ ﺫﻟﻚ ﻣﺎ ﺫﻛﺮﺗﻪ ﻟﻺﺧﻮﺓ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻟﺸﻴﻌﺔ ﺣﲔ ﺯﺭ‪‬ﻢ ﰲ ﺇﻳﺮﺍﻥ‪ ،‬ﻭﻫﻮ ﺃﻥ ﻣﻦ ﺍﳌﻬﻢ ﺃﻥ ﻧﺮﺍﻋﻲ )ﻓﻘـﻪ‬
‫ﺍﳌﻮﺍﺯﻧﺎﺕ( ﻭ)ﻓﻘﻪ ﺍﻷﻭﻟﻮﻳﺎﺕ( ﰲ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺑﻌﻀﻨﺎ ﻭﺑﻌﺾ‪ .‬ﻓﻘﺪ ﻳﺘﺮﺍﺀﻯ ﻟﻠﺒﻌﺾ ﺃﻥ ﻳﻨﺸـﺮ ﺍﳌـﺬﻫﺐ‬
‫ﺍﻟﺸﻴﻌﻲ ﰲ ﺍﻟﺒﻼﺩ ﺍﻟﺴﻨﻴﺔ ﺍﳋﺎﻟﺼﺔ ﻣﺜﻞ ﻣﺼﺮ ﺃﻭ ﺍﻟﺴﻮﺩﺍﻥ‪ ،‬ﻭﺭﺃﻳﻲ ﺃﻥ ﻫﺬﺍ ﻋﻤﻞ ﺿﺮﺭﻩ ﺃﻛﱪ ﻣﻦ ﻧﻔﻌـﻪ؛‬
‫ﻷﻧﻪ ﻳﺜﲑ ﻓﺘﻨﺎ ﻭﺑﻠﺒﻠﺔ ﰲ ﳎﺘﻤﻊ ﻭﺍﺣﺪ ﻣﺴﺘﻘﺮ ﻋﻠﻰ ﺍﻟﺴﻨﺔ‪ ،‬ﻭﳛﺪﺙ ﺗﻮﺗﺮﺍ ﻭﻏﻀﺒﺎ ﺿﺪ ﺍﻟﺸﻴﻌﺔ‪ ،‬ﰲ ﺣﲔ ﻻ‬

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 ‫ﺗﻜﺴﺐ ﻟﻠﺸﻴﻌﺔ ﻣﻦ ﻭﺭﺍﺀ ﺫﻟﻚ ﺇﻻ ﺃﻓﺮﺍﺩﺍ ﻣﻌﺪﻭﺩﻳﻦ ﻫﻢ ﰲ ﻏﲎ ﻋﻨﻬﻢ‪ .‬ﻓﺄﻳﻬﻤﺎ ﺃﺭﺟﺢ ﰲ ﻣﻴﺰﺍﻥ ﺍﳌﺼﺎﱀ‬
‫ﺍﳊﻘﻴﻘﻴﺔ‪ :‬ﺇﺛﺎﺭﺓ ﺷﻌﺐ ﺑﻜﻞ ﻓﺌﺎﺗﻪ ﺿﺪ ﺍﳌﺬﻫﺐ ﺃﻡ ﻛﺴﺐ ﺃﻓﺮﺍﺩ ﻣﻨﻪ؟‬
‫ﻭﻗﺎﻝ ﺍﻟﺸﻴﺦ‪ :‬ﺃﺫﻛﺮ ﺃﱐ ﺗﻜﻠﻤﺖ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺸﻴﺦ ﺍﻟﺘﺴﺨﲑﻱ ﺣﺎﺿﺮﺍ‪ ،‬ﻓﻘـﺎﻝ‪:‬‬
‫ﺻﺪﻗﺖ ﻭﺍﷲ‪ ،‬ﻭﻟﻨﺎ ﰲ ﺫﻟﻚ ﲡﺮﺑﺔ ﺣﻴﺔ؛ ﻓﻘﺪ ﻛﺎﻧﺖ ﻋﻼﻗﺘﻨﺎ ﺟﻴﺪﺓ ﻣﻊ )ﺛﻮﺭﺓ ﺍﻹﻧﻘـﺎﺫ( ﰲ ﺍﻟﺴـﻮﺩﺍﻥ‪،‬‬
‫ﻭﻓﺘﺤﻨﺎ ﻣﻜﺘﺒﺎ ﻫﻨﺎﻙ ﻭﺗﺼﺮﻑ ﻣﺪﻳﺮ ﺍﳌﻜﺘﺐ ﺗﺼﺮﻓﺎ ﺃﺛﺎﺭ ﺍﻹﺧﻮﺓ ﻫﻨﺎﻙ‪ ،‬ﺑﺄﻥ ﻭﺯﻉ ﻋﺪﺓ ﻣﺌﺎﺕ ﻣﻦ ﻛﺘﺎﺏ‬
‫ﻋﻨﻮﺍﻧﻪ )ﰒ ﺍﻫﺘﺪﻳﺖ( ﻋﻠﻰ ﻟﺴﺎﻥ ﺭﺟﻞ ﻛﺎﻥ ﺳﻨﻴﺎ ﰒ ﺗﺸﻴﻊ‪ ،‬ﻓﻤﺎ ﻛﺎﻥ ﻣﻦ ﺍﻹﺧـﻮﺓ ﰲ ﺍﳋﺮﻃـﻮﻡ ﺇﻻ ﺃﻥ‬
‫ﺃﻏﻠﻘﻮﺍ ﺍﳌﻜﺘﺐ ‪‬ﺎﺋﻴﺎ‪ ،‬ﻭﻃﺮﺩﻭﺍ ﻣﺪﻳﺮﻩ‪.‬‬
‫ﻭﻣﻦ ﻫﻨﺎ ﺃﻗﻮﻝ‪ :‬ﻳﻨﺒﻐﻲ ﻟﻠﺸﻴﻌﺔ ﺃﻻ ﳛﺎﻭﻟﻮﺍ ﻧﺸﺮ ﺍﳌﺬﻫﺐ ﺍﻟﺸﻴﻌﻲ ﰲ ﺑﻼﺩ ﺍﻟﺴﻨﺔ ﺍﳋﺎﻟﺼﺔ‪ ،‬ﻭﻻ ﻷﻫﻞ ﺍﻟﺴﻨﺔ‬
‫ﺃﻥ ﻳﻨﺸﺮﻭﺍ ﻣﺬﻫﺒﻬﻢ ﰲ ﺍﻟﺒﻼﺩ ﺍﳋﺎﻟﺼﺔ ﻟﻠﻤﺬﻫﺐ ﺍﻟﺸﻴﻌﻲ‪ ،‬ﺇﺑﻘﺎﺀ ﻋﻠﻰ ﺍﻟﻮﺩ‪ ،‬ﻭﺍﺗﻘﺎﺀ ﻟﻠﻔﺘﻨﺔ‪.‬‬
‫ﻭﳑﺎ ﺻﺎﺭﺣﺖ ﺑﻪ ﺍﻹﺧﻮﺓ ﰲ ﺇﻳﺮﺍﻥ ﺿﺮﻭﺭﺓ ﻣﺮﺍﻋﺎﺓ ﺣﻘﻮﻕ ﺍﻷﻗﻠﻴﺔ ﺍﻟﺴﻨﻴﺔ ﺑﲔ ﺍﻟﺸﻴﻌﺔ‪ ،‬ﺃﻭ ﺍﳊﻘﻮﻕ ﺍﻟﺸﻴﻌﻴﺔ‬
‫ﺑﲔ ﺍﻟﺴﻨﺔ‪ .‬ﻭﻛﺎﻥ ﳑﺎ ﻗﻠﺘﻪ ﻟﻺﺧﻮﺓ ﻫﻨﺎﻙ ﺃﻥ ﰲ ﻣﺼﺮ ﺃﻗﻠﻴﺔ ﻗﺒﻄﻴﺔ‪ ،‬ﻭﳍﺬﺍ ﻳﺮﺍﻋﻰ ﰲ ﻛﻞ ﺣﻜﻮﻣﺔ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﳍﺎ ﻭﺯﻳﺮﺍﻥ ﺃﻭ ﺛﻼﺛﺔ ﻋﻠﻰ ﺍﻷﻗﻞ‪.‬‬
‫ﻭﰲ ﺇﻳﺮﺍﻥ ﺃﻗﻠﻴﺔ ﻛﺒﲑﺓ ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻣﻦ ﺍﻷﻛﺮﺍﺩ ﻭﻣﻦ ﺍﻟﻌﺮﺏ ﻭﻫﻢ ﺷﺎﻓﻌﻴﺔ‪ ،‬ﻭﻣﻦ ﺍﻟﺒﻠﻮﺵ ﻭﻫﻢ ﺣﻨﻔﻴﺔ‪،‬‬
‫ﻭﻟﻜﻨﻬﻢ ﻻ ﳝﺜﻠﻮﻥ ﰲ ﺍﳊﻜﻮﻣﺔ ﻭﻻ ﺑﻮﺯﻳﺮ ﻭﺍﺣﺪ‪ ،‬ﻭﻛﻞ ﺍﶈﺎﻓﻈﲔ ﺍﻟﺬﻱ ﻳﻮﻟﻮﻥ ﻋﻠﻴﻬﻢ ﻣﻦ ﺍﻟﺸﻴﻌﺔ‪ .‬ﻓﻘﻴﻞ‬
‫ﱄ‪ :‬ﻫﻢ ﳑﺜﻠﻮﻥ ﰲ ﳎﻠﺲ ﺍﻟﺸﻮﺭﻯ‪ ،‬ﻗﻠﺖ‪ :‬ﻭﻟﻜﻦ ﻟﻴﺲ ﺑﻨﺴﺒﺔ ﻋﺪﺩﻫﻢ‪ ،‬ﻋﻠﻰ ﺃﻥ ﳎﻠﺲ ﺍﻟﺸﻮﺭﻯ ﺷـﻲﺀ‪،‬‬
‫ﻭﳎﻠﺲ ﺍﻟﻮﺯﺭﺍﺀ ﺷﻲﺀ ﺁﺧﺮ‪.‬‬
‫ﻭﳑﺎ ﻗﻠﺘﻪ ﻟﻺﺧﻮﺓ ﺃﻳﻀﺎ ﰲ ﺇﻳﺮﺍﻥ‪ :‬ﺇﻥ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﰲ ﻃﻬﺮﺍﻥ ﻳﻘﺪﺭﻭﻥ ﲟﻠﻴﻮﻧﲔ ﺃﻭ ﺃﻛﺜﺮ‪ ،‬ﻭﻫﻢ ﻳﻄﺎﻟﺒﻮﻥ‬
‫ﻣﻨﺬ ﺳﻨﲔ ﺑﺈﻗﺎﻣﺔ ﻣﺴﺠﺪ ﳍﻢ‪ ،‬ﳚﺘﻤﻌﻮﻥ ﻓﻴﻪ ﻷﺩﺍﺀ ﻓﺮﻳﻀﺔ ﺻﻼﺓ ﺍﳉﻤﻌﺔ‪ ،‬ﻭﻳﺸﺎﺭﻛﻬﻢ ﰲ ﺫﻟﻚ ﺍﻟﺴﻔﺮﺍﺀ‬
‫ﺍﻟﻌﺮﺏ ﻭﺍﳌﺴﻠﻤﻮﻥ‪ ،‬ﻓﻠﻢ ﺗﺴﺘﺠﺐ ﺍﻟﺴﻠﻄﺎﺕ ﳍﻢ ﺣﱴ ﺍﻵﻥ‪...‬‬
‫ﺍﳌﺒﺪﺃ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﺒﻌﺪ ﻋﻦ ﺷﻄﻂ ﺍﻟﻐﻼﺓ‪:‬‬
‫ﺫﻛﺮ ﺍﻟﺸﻴﺦ ﰲ ﻫﺬﺍ ﺍﳌﺒﺪﺃ ﺃﻥ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﲡﺐ ﺭﻋﺎﻳﺘﻬﺎ ﰲ ﺣﻮﺍﺭ ﺍﳌﺴﻠﻤﲔ ﺑﻌﻀﻬﻢ ﻣﻊ ﺑﻌﺾ ﺍﻟﺒﻌـﺪ‬
‫ﻋﻦ ﺷﻄﻂ ﺍﻟﻐﻼﺓ ﻭﺍﳌﺘﻄﺮﻓﲔ ﻣﻦ ﻛﻼ ﺍﻟﻔﺮﻳﻘﲔ‪ ،‬ﺍﻟﺬﻳﻦ ﻳﺜﲑﻭﻥ ﺍﻟﻔﱳ ﰲ ﺣـﺪﻳﺜﻬﻢ ﺇﺫﺍ ﲢـﺪﺛﻮﺍ‪ ،‬ﻭﰲ‬
‫ﻛﺘﺎﺑﺘﻬﻢ ﺇﺫﺍ ﻛﺘﺒﻮﺍ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﻔﺘﻨﺔ ﻧﺎﺋﻤﺔ ﺃﻳﻘﻈﻮﻫﺎ‪ ،‬ﺃﻭ ﺳﺎﻛﻨﺔ ﺣﺮﻛﻮﻫﺎ‪ ،‬ﺃﻭ ﺿﻌﻴﻔﺔ ﺗﱪﻋﻮﺍ ﳍﺎ ﻣـﻦ‬
‫ﺩﻣﺎﺋﻬﻢ ﺣﱴ ﲢﻴﺎ ﻭﺗﻘﻮﻯ‪.‬‬
‫ﺇﻥ ﺍﳌﻌﻮ‪‬ﻝ ﻋﻠﻴﻪ ﻫﻨﺎ ﻫﻢ‪ :‬ﺍﳌﻌﺘﺪﻟﻮﻥ ﻣﻦ ﺃﻫﻞ ﺍﻟﺒﺼﲑﺓ ﻭﺍﳊﻜﻤﺔ‪ ،‬ﺍﻟﺬﻳﻦ ﻻ ﻳﺘﺸﻨﺠﻮﻥ‪ ،‬ﻭﻻ ﻳﺘﻨﻄﻌـﻮﻥ‪،‬‬
‫ﻭﻳﻨﻈﺮﻭﻥ ﺇﱃ ﺍﻷﻣﻮﺭ ‪‬ﺪﻭﺀ ﻭﻋﻘﻼﻧﻴﺔ ﻭﻭﺳﻄﻴﺔ‪ ،‬ﻻ ﻳﻨﻈﺮﻭﻥ ﺇﱃ ﺍﻷﻣﺮ ﻣﻦ ﺯﺍﻭﻳﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﺑﻞ ﻣﻦ ﲨﻴﻊ‬
‫ﺯﻭﺍﻳﺎﻩ‪ ،‬ﻭﻻ ﻳﻜﺘﻔﻮﻥ ﺑﺎﻟﻨﻈﺮ ﺇﱃ ﺍﻟﺴﻄﺢ‪ ،‬ﺑﻞ ﳛﺎﻭﻟﻮﻥ ﺃﻥ ﻳﻐﻮﺻﻮﺍ ﰲ ﺍﻷﻋﻤﺎﻕ‪ ،‬ﻭﻻ ﻳﻘﺘﺼﺮﻭﻥ ﻋﻠـﻰ‬

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 ‫ﺁﺛﺎﺭﻩ ﺍﻟﻴﻮﻡ‪ ،‬ﺑﻞ ﳝﺘﺪﻭﻥ ﺑﺒﺼﺮﻫﻢ ﺇﱃ ﺍﳌﺴﺘﻘﺒﻞ‪ ،‬ﻭﻫﺆﻻﺀ ﻫﻢ ﺍﻟﺬﻳﻦ ﺭﺯﻗﻮﺍ )ﺍﻟﻔﻘﻪ( ﲟﻌﻨﺎﻩ ﺍﻟﻮﺍﺳﻊ ﻭﻧﻌﲏ ﺑﻪ‪:‬‬
‫ﻓﻘﻪ ﺍﻟﺴﻨﻦ‪ ،‬ﻭﻓﻘﻪ ﺍﳌﻘﺎﺻﺪ‪ ،‬ﻭﻓﻘﻪ ﺍﳌﺂﻻﺕ‪ ،‬ﻭﻓﻘﻪ ﺍﳌﻮﺍﺯﻧﺎﺕ‪ ،‬ﻭﻓﻘﻪ ﺍﻷﻭﻟﻮﻳﺎﺕ‪...‬‬
‫ﻭﻣﻦ ﺃﺑﺮﺯ ﻣﻈﺎﻫﺮ ﺍﻟﻐﻠﻮ ﺍﻟﺬﻱ ﳚﺐ ﺃﻥ ﻳ‪‬ﺠﺘﻨﺐ‪ :‬ﺍﻟﺴﻘﻮﻁ ﰲ ﻫﺎﻭﻳﺔ )ﺍﻟﺘﻜﻔﲑ(‪ .‬ﻭﻫﻮ ﺃﻣـﺮ ﺧﻄـﲑ‪،‬‬
‫ﺗﺘﺮﺗﺐ ﻋﻠﻴﻪ ﺁﺛﺎﺭ ﻫﺎﺋﻠﺔ؛ ﻷﻥ ﻣﻘﺘﻀﻰ ﺍﳊﻜﻢ ﺑﺎﻟﻜﻔﺮ ﻋﻠﻰ ﺇﻧﺴﺎﻥ‪ :‬ﺃﻧﻚ ﺣﻜﻤﺖ ﻋﻠﻴﻪ ﺑﺎﻹﻋﺪﺍﻡ ﺍﳌـﺎﺩﻱ‬
‫ﻭﺍﻷﺩﰊ‪ :‬ﺃﻱ ﺃﻫﺪﺭﺕ ﺩﻣﻪ‪ ،‬ﻭﺃﺧﺮﺟﺘﻪ ﻣﻦ ﺍﳌﻠﺔ‪ ،‬ﻭﺣﺮﻣﺘﻪ ﻣﻦ ﻭﻻﺀ ﺍﻷﻣﺔ ﻭﺍﻷﺳﺮﺓ‪ ،‬ﺣﱴ ﻟﻮ ﱂ ﻳﻘﻢ ﻋﻠﻴـﻪ‬
‫ﺣﺪ ﺍﻟﺮﺩﺓ؛ ﻓﻬﻮ ﻣﻴﺖ ﺃﺩﺑﻴﺎ ﻭﻣﻌﻨﻮﻳﺎ ‪...‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﰲ ﺍﳌﺴﻠﻤﲔ ﺍﻟﻴﻮﻡ ﺃﻧﺎﺱ ﻣﺘﺨﺼﺼﻮﻥ ﰲ ﺗﻜﻔﲑ ﺍﳌﺴﻠﻤﲔ ﲨﻴﻌﺎ‪ :‬ﺳﻨﻴﻬﻢ ﻭﺷﻴﻌﻴﻬﻢ‪ ،‬ﻋـﺮﺑﻴﻬﻢ‬
‫ﻭﻋﺠﻤﻴﻬﻢ‪ ،‬ﺃﺣﻴﺎﺋﻬﻢ ﻭﺃﻣﻮﺍ‪‬ﻢ؛ ﻓﻬﻨﺎﻙ ﻓﺌﺔ ﻣﺘﺨﺼﺼﺔ ﰲ ﺗﻜﻔﲑ ﺍﻟﺸﻴﻌﺔ ﺩﻭﻥ ﻏﲑﻫﻢ‪ ،‬ﻭﺭﲟﺎ ﺃﺿﺎﻓﺖ ﺇﻟﻴﻬﻢ‬
‫ﺑﻌﺾ ﻃﻮﺍﺋﻒ ﺃﺧﺮﻯ ﻣﻦ ﺍﳌﺴﻠﻤﲔ‪...‬‬
‫ﻭﻳﻨﺒﻐﻲ ﻟﻨﺎ ﰲ ﺣﻮﺍﺭﻧﺎ ﺍﻹﺳﻼﻣﻲ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻟﻜﻲ ﻳﺆﰐ ﲦﺮﺗﻪ ﰲ ﺍﻟﺘﻘﺮﻳﺐ ﺑﲔ ﺃﺑﻨﺎﺀ ﺍﻷﻣـﺔ ﺃﻥ ﻧﺸـﻴﻊ‬
‫ﺃﻗﻮﺍﻝ ﺍﳌﻌﺘﺪﻟﲔ ﻣﻦ ﺍﻟﻔﺮﻳﻘﲔ‪ ،‬ﻛﻤﺎ ﻧﻐﺾ ﺍﻟﻄﺮﻑ ﻋﻦ ﺃﻗﻮﺍﻝ ﺍﻟﻐﻼﺓ ﻭﺍﳌﻬﻴﺠﲔ‪ ،‬ﺍﻟـﺬﻳﻦ ﻳﺮﻳـﺪﻭﻥ ﺃﻥ‬
‫ﻳﺆﺟﺠﻮﻫﺎ ﻧﺎﺭﺍ ﺣﺎﻣﻴﺔ‪ ،‬ﻻ ﺗﺒﻘﻲ ﻭﻻ ﺗﺬﺭ‪ ،‬ﻛﺄﳕﺎ ﻫﻲ ﺳﻘﺮ‪ ،‬ﺍﻟﻠﻮﺍﺣﺔ ﻟﻠﺒﺸﺮ‪...‬‬
‫ﺍﳌﺒﺪﺃ ﺍﻟﺜﺎﻣﻦ‪ :‬ﺍﳊﺬﺭ ﻣﻦ ﺍﻟﺪﺳﺎﺋﺲ‪:‬‬
‫ﺫﻛﺮ ﺍﻟﺸﻴﺦ ﰲ ﻫﻨﺎ ﺃﻥ ﻣﻦ ﺍﳌﺒﺎﺩﺉ ﺍﳌﻬﻤﺔ ﺃﻥ ﻧﻜﻮﻥ ﻋﻠﻰ ﺣﺬﺭ ﻣﻦ ﻛﻴﺪ ﺃﻋﺪﺍﺀ ﺍﻷﻣﺔ‪ ،‬ﻭﺩﺳﺎﺋﺴﻬﻢ ﺍﻟﱵ‬
‫ﻳﺮﻳﺪﻭﻥ ‪‬ﺎ ﺃﻥ ﻳﻔﺮﻗﻮﺍ ﲨﻌﻬﺎ‪ ،‬ﻭﻳﺸﺘﺘﻮﺍ ﴰﻠﻬﺎ‪ ،‬ﻭﳝﺰﻗﻮﺍ ﺻﻔﻮﻓﻬﺎ؛ ﻓﻼ ﺗﺘﻮﺣﺪ ﻋﻠﻰ ﻏﺎﻳﺔ‪ ،‬ﻭﻻ ﲡﺘﻤـﻊ‬
‫ﻋﻠﻰ ﻃﺮﻳﻖ‪ .‬ﻭﻗﺪ ﺣﻔﻈﻨﺎ ﻣﻦ ﻓﻠﺴﻔﺘﻬﻢ ﻣﻨﺬ ﺑﺪﺃ ﺍﺳﺘﻌﻤﺎﺭﻫﻢ ﻟﺒﻼﺩﻧﺎ ﻭﻏﲑﻫﺎ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺍﳌﻌـﱪﺓ ﻋـﻦ‬
‫ﻏﺎﻳﺘﻬﻢ ﻭﻃﺮﻳﻘﺘﻬﻢ )ﻓﺮ‪‬ﻕ ﺗﺴﺪ(‪ .‬ﻓﻬﻢ ﳚﺘﻬﺪﻭﻥ ﻛﻲ ﻳﻔﺮﻗﻮﺍ ﻛﻠﻤﺘﻨﺎ ﻣﻦ ﺃﺟﻞ ﺃﻥ ﳛﻜﻤﻮﻧﺎ ﻭﻳﺴﻮﺩﻭﻧﺎ‪...‬‬
‫ﺍﳌﺒﺪﺃ ﺍﻟﺘﺎﺳﻊ‪ :‬ﺿﺮﻭﺭﺓ ﺍﻟﺘﻼﺣﻢ ﰲ ﻭﻗﺖ ﺍﻟﺸﺪﺓ‪:‬‬
‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﰲ ﻫﺬﺍ ﺍﳌﺒﺪﺃ‪ :‬ﺇﺫﺍ ﺟﺎﺯ ﻟﺒﻌﺾ ﺍﻟﻨﺎﺱ ﺃﻥ ﻳﺘﻔﺮﻗﻮﺍ ﻭﳜﺘﻠﻔﻮﺍ ﰲ ﺃﻭﻗﺎﺕ ﺍﻟﻌﺎﻓﻴـﺔ ﻭﺍﻟﺮﺧـﺎﺀ‬
‫ﻭﺍﻟﻨﺼﺮ؛ ﻓﻼ ﳚﻮﺯ ﳍﻢ ﲝﺎﻝ ﺃﻥ ﻳﺘﻔﺮﻗﻮﺍ ﰲ ﺳﺎﻋﺎﺕ ﺍﻟﺸﺪﺓ ﻭﺍﻟﻌﺴﺮﺓ ﻭﺍﶈﻨﺔ؛ ﻓﺎﳌﻔﺮﻭﺽ ﺃﻥ ﺍﶈﻦ ﲡﻤﻊ‬
‫ﺍﳌﺘﻔﺮﻗﲔ‪ ،‬ﻭﺃﻥ ﺍﳌﺼﺎﺋﺐ ﲡﻤﻊ ﺍﳌﺼﺎﺑﲔ‪ ،‬ﻭﻗﺪﳝﺎ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ‪ :‬ﻋﻨﺪ ﺍﻟﺸﺪﺍﺋﺪ ﺗﺬﻫﺐ ﺍﻷﺣﻘﺎﺩ‪.‬‬
‫ﻭﳓﻦ ﺍﻵﻥ ﻧﻌﺎﱐ ﳏﻨﺎ ﻗﺎﺳﻴﺔ‪ ،‬ﻭﻗﻮﺍﺭﻉ ﺷﺪﻳﺪﺓ‪ ،‬ﰲ ﻛﻞ ﻭﻃﻦ ﻣﻦ ﺃﻭﻃﺎﻧﻨﺎ‪ ،‬ﻭﰲ ﺃﻣﺘﻨـﺎ ﺑﺼـﻔﺔ ﻋﺎﻣـﺔ‪،‬‬
‫ﻭﺧﺼﻮﺻﺎ ﺑﻌﺪ ﺃﺣﺪﺍﺙ ‪١١‬ﺳﺒﺘﻤﱪ ‪٢٠٠١‬ﻡ؛ ﻓﻘﺪ ﺩﺧﻠﺖ ﺍﻷﻣﺔ ﻣﻦ ﻣﺸﺮﻗﻬﺎ ﺇﱃ ﻣﻐﺮ‪‬ﺎ ﰲ ﺍﻣﺘﺤـﺎﻥ‬
‫ﻋﺴﲑ‪ ،‬ﻭﻣﻮﻗﻒ ﺧﻄﲑ‪ ،‬ﻳﺴﺘﻮﺟﺐ ﻣﻨﻬﺎ ﻋﺎﻣﺔ‪ ،‬ﻭﻣﻦ ﻋﻠﻤﺎﺋﻬﺎ ﻭﺩﻋﺎ‪‬ﺎ ﻭﻓﺼﺎﺋﻞ ﺻﺤﻮ‪‬ﺎ ﺧﺎﺻـﺔ ﺃﻥ‬
‫ﻳﻨﺴﻮﺍ ﺧﻼﻓﺎ‪‬ﻢ ﺍﳉﺎﻧﺒﻴﺔ‪ ،‬ﻭﻣﻌﺎﺭﻛﻬﻢ ﺍﳍﺎﻣﺸﻴﺔ‪ ،‬ﻭﻳﻘﻔﻮﺍ ﰲ ﺟﺒﻬﺔ ﻭﺍﺣﺪﺓ ﻣﺘﺮﺍﺻﺔ ﰲ ﺍﳌﻌﺮﻛـﺔ ﺍﻟـﱵ‬
‫ﻳﻮﺍﺟﻬﻬﺎ ﺍﻹﺳﻼﻡ ﻭﺃﻫﻠﻪ؛ ﻓﻌﻨﺪ ﺍﳌﻌﺮﻛﺔ ﳚﺐ ﺃﻥ ﻳﺘﻼﺣﻢ ﺍﳉﻤﻴﻊ‪ ،‬ﻭﻳﺘﺴﺎﻧﺪ ﺍﳉﻤﻴﻊ‪ ،‬ﻭﻻ ﻳﻌﻠﻮ ﺻـﻮﺕ‬
‫ﺤﺐ‪ ‬ﺍﻟﱠﺬ‪‬ﻳﻦ‪ ‬ﻳ‪‬ﻘﹶﺎﺗ‪‬ﻠﹸﻮﻥﹶ ﻓ‪‬ﻲ ﺳ‪‬ـﺒﹺﻴﻠ‪‬ﻪ‪ ‬ﺻ‪‬ـﻔ‪‬ﺎ‬
‫ﻧﺸﺎﺯ‪ ،‬ﻳﻔﺮﻕ ﺍﻷﻣﺔ ﰲ ﺳﺎﻋﺔ ﺍﳋﻄﺮ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪) :‬ﺇﹺﻥﱠ ﺍﷲَ ﻳ‪ ‬‬
‫ﻛﹶﺄﹶﻧ‪‬ﻬ‪‬ﻢ‪ ‬ﺑ‪‬ﻨ‪‬ﻴ‪‬ﺎﻥﹲ ﻣ‪‬ﺮ‪‬ﺻ‪‬ﻮﺹ‪ (‬ﺍﻧﺘﻬﻰ ﻣﻠﺨﺺ ﻛﻼﻡ ﺍﻟﺸﻴﺦ ﺍﻟﻘﺮﺿﺎﻭﻱ‬

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 ‫ﺛﺎﻧﯿﺎ ‪ :‬ﻣﻘﺘﻄﻔﺎت ﻣﻦ ﻛﻼم اﻟﺸﯿﺦ ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‬
‫ﻣﻦ ﻛﺘﺎﺑﻪ ﺩﺳﺘﻮﺭ ﺍﻟﻮﺣﺪﺓ ﺍﻟﺜﻘﺎﻓﻴﺔ ‪ ،‬ﻗﺎﻝ ﺹ‪) :١٣٩‬ﻣﻦ ﺍﳋﻼﻓﺎﺕ ﺍﳌﻮﺭﻭﺛﺔ ﻣﺎ ﺣﺼﻞ ﺑﲔ ﺍﻟﺸﻴﻌﺔ ﻭﺍﻟﺴﻨﺔ‬
‫ﻣﻦ ﻓﺠﻮﺍﺕ ﻣﻸ‪‬ﺎ ﺍﻟﺪﻣﺎﺀ ﰲ ﺑﻌﺾ ﺍﻷﻋﺼﺎﺭ ﻭﺯﺍﺩﻫﺎ ﺍﻟﺒﻬﺖ ﻭﺍﻻﻓﺘﺮﺍﺀ ﺑﲔ ﺍﳊﲔ ﻭﺍﳊﲔ‪ ،‬ﻭﻣﺎ ﺃﻧﻜﺮ ﺃﻥ‬
‫ﺃﺳﺒﺎﺑﺎ ﻋﻠﻤﻴﺔ ﻭﻋﺎﻃﻔﻴﺔ ﲣﻔﻰ ﺃﻭ ﺗﻈﻬﺮ ﻭﺭﺍﺀ ﻫﺬﺍ ﺍﳋﻼﻑ‪ ،‬ﺑﻴﺪ ﺃﻥ ﻟﻠﺴﻴﺎﺳﺔ ﻭﻣﻄﺎﻟﺐ ﺍﳊﻜﻢ ﺃﺳـﺒﺎﺑﺎ‬
‫ﺃﺿﺮﻯ ﻭﺃﳕﻰ(ﺍﻩ‬
‫ﰒ ﺫﻛﺮ ﺧﻄﻮﺍﺕ ﺍﻟﺘﺼﺎﱀ ﻭﺍﻹﺧﺎﺀ ﺑﲔ ﺍﻟﻔﺮﻳﻘﲔ ﻭﺧﻼﺻﺘﻬﺎ‪:‬‬
‫‪ -١‬ﻳﺘﻔﻖ ﺍﻟﻔﺮﻳﻘﺎﻥ ﰲ ﻣﺆﲤﺮ ﺟﺎﻣﻊ ﻋﻠﻰ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻫﻮ ﻛﺘﺎﺏ ﺍﻹﺳﻼﻡ ﺍﳋﺎﻟﺪ ﺍﳌﺼﻮﻥ ﻭﺍﳌﺼـﺪﺭ‬
‫ﺍﻷﻭﻝ ﻟﻠﺘﺸﺮﻳﻊ ﻭﺃﻥ ﺍﷲ ﺣﻔﻈﻪ ﻣﻦ ﺍﻟﺰﻳﺎﺩﺓ ﻭﺍﻟﻨﻘﺺ ﻭﺍﻟﺘﺤﺮﻳﻒ ﰲ ﻛﻞ ﻋﺼﺮ‬
‫ﻭﺃﻥ ﺍﻟﺴﻨﺔ ﻫﻲ ﺍﳌﺼﺪﺭ ﺍﻟﺜﺎﱐ ﻟﻠﺘﺸﺮﻳﻊ‪ ،‬ﻭﺍﻻﺧﺘﻼﻑ ﰲ ﺛﺒﻮﺕ ﺳﻨﺔ ﻣﻌﻴﻨﺔ ﺃﻭ ﻋﺪﻡ ﺛﺒﻮ‪‬ﺎ ﻣﺴﺄﻟﺔ‬ ‫‪-٢‬‬
‫ﻓﺮﻋﻴﺔ‬
‫ﻣﺎ ﻭﻗﻊ ﻣﻦ ﺧﻼﻑ ﰲ ﺍﻟﻘﺮﻥ ﺍﻷﻭﻝ ﻳﺪﺭﺱ ﰲ ﺇﻃﺎﺭ ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ ﻭﺍﻟﻌﱪﺓ ﺍﻟﺘﺎﺭﳜﻴـﺔ ﻭﻻ‬ ‫‪-٣‬‬
‫ﻳﺴﻤﺢ ﺑﺎﻣﺘﺪﺍﺩﻩ ﺇﱃ ﺣﺎﺿﺮ ﺍﳌﺴﻠﻤﲔ ﻭﻣﺴﺘﻘﺒﻠﻬﻢ ﺑﻞ ﳚﻤﺪ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﻌﻤﻠﻴﺔ ﲡﻤﻴﺪﺍ ﺗﺎﻣﺎ ﻭﻳﺘـﺮﻙ‬
‫ﺣﺴﺎﺑﻪ ﺇﱃ ﺍﷲ ) ﺗﻠﻚ ﺃﻣﺔ ﻗﺪ ﺧﻠﺖ‪(...‬‬
‫‪ -٤‬ﻳﻮﺍﺟﻪ ﺍﳌﺴﻠﻤﻮﻥ ﻣﺴﺘﻘﺒﻠﻬﻢ ﻋﻠﻰ ﺃﺳﺎﺱ ﻣﻦ ﺩﻋﻢ ﺍﻷﺻﻮﻝ ﺍﳌﺸﺘﺮﻛﺔ ﻭﻫﻲ ﻛﺜﲑﺓ ﺟﺪﺍ‪ ،‬ﻭﻋﻠﻰ‬
‫ﻣﺮﻭﻧﺔ ﻭﺗﺴﺎﻣﺢ ﰲ ﺷﱴ ﺍﻟﻔﺮﻭﻉ ﺍﻟﻔﻘﻬﻴﺔ ﻭﻭﺟﻬﺎﺕ ﺍﻟﻨﻈﺮ ﺍﳌﺬﻫﺒﻴﺔ ﺍﻷﺧﺮﻯ‬
‫ﰒ ﻗﺎﻝ ﺹ‪) :١٤٠‬ﻭﻻ ﺃﺳﺘﻄﻴﻊ ﺧﻼﻝ ﺳﻄﻮﺭ ﺃﻥ ﺃﺣﻞ ﻣﺸﻜﻠﺔ ﺗﺮﺍﺧﺖ ﻋﻠﻴﻬﺎ ﺍﻟﻌﺼﻮﺭ ﻟﻜـﲏ ﺃﻟﻔـﺖ‬
‫ﺍﻟﻨﻈﺮ ﺇﱃ ﺃﻥ ﺃﻭﻫﺎﻣﺎ ﻭﺃﻫﻮﺍﺀ ﲤﻼ ﺍﳉﻮ ﺑﲔ ﺍﻟﺸﻴﻌﺔ ﻭﲨﺎﻋﺔ ﺍﳌﺴﻠﻤﲔ ﻻ ﻳﺴﻴﻎ ﺍﻟﻌﻘﻼﺀ ﺑﻘﺎﺀﻫﺎ‪ ،‬ﻭﻟـﻮ‬
‫ﻭﺿﻊ ﻛﻞ ﺷﻲﺀ ﰲ ﺣﺠﻤﻪ ﺍﻟﻄﺒﻴﻌﻲ ﻭﺃﻏﻠﻘﺖ ﺍﻷﻓﻮﺍﻩ ﺍﻟﱵ ﺗﺴﺘﻤﺮﺉ ﺍﻟﻮﻗﻴﻌﺔ ﻭﺍﻹﻓﻚ ﻟﺘﻼﺷﺖ ﺃﻧﻮﺍﻉ‬
‫ﻣﻦ ﺍﻟﻔﺮﻗﺔ ﻻ ﻣﺴﺎﻍ ﻟﻮﺟﻮﺩﻫﺎ( ﺍﻧﺘﻬﻰ ﻛﻼﻡ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﻟﻐﺰﺍﱄ‬

‫ﺛﺎﻟﺜﺎ ‪ :‬ﻣﻘﺘﻄﻔﺎت ﻣﻦ ﻛﻼم اﻟﺪﻛﺘﻮر أﺣﻤﺪ اﻟﺪﻏﺸﻲ‬

‫ﻟﻠﺪﻛﺘﻮﺭ ﺍﻟﺪﻏﺸﻲ ﺭﺳﺎﻟﺔ ﻟﻄﻴﻔﺔ ﻋﻦ )ﺍﻟﺘﻘﺮﻳﺐ ﺑﲔ ﺍﻟﺴﻨﺔ ﻭﺍﻟﺸﻴﻌﺔ( ﻭﺗﺘﻠﺨﺺ ﺭﺳﺎﻟﺔ ﺍﻟﺪﻛﺘﻮﺭ ﺍﻟﺪﻏﺸﻲ ﰲ‬
‫ﳏﻮﺭﻳﻦ‪ :‬ﺍﶈﻮﺭ ﺍﻷﻭﻝ‪ :‬ﺃﺳﺒﺎﺏ ﻓﺸﻞ ﺟﻬﻮﺩ ﺍﻟﺘﻘﺮﻳﺐ ﺍﻟﺴﺎﺑﻘﺔ‪ ،‬ﻭﺍﶈﻮﺭ ﺍﻟﺜﺎﱐ‪ :‬ﻣﻘﺘﺮﺣﺎﺕ ﻟﻠﺘﻘﺎﺭﺏ ﺑـﲔ‬
‫ﺍﳌﺬﻫﺒﲔ‪:‬‬
‫ﺃﻭﻻ‪ :‬ﺃﺳﺒﺎﺏ ﻓﺸﻞ ﺟﻬﻮﺩ ﺍﻟﺘﻘﺮﻳﺐ ﺍﻟﺴﺎﺑﻘﺔ‪:‬‬
‫ﻣﻦ ﺹ‪ ٢٢–١٤‬ﲢﺪﺙ ﺍﻟﺪﻛﺘﻮﺭ ﻋﻦ ﺍﻷﺳﺒﺎﺏ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬

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 ‫‪ -١‬ﺃﻥ ﺃﺣﺪ ﺍﻟﻄﺮﻓﲔ ﺃﻭ ﻛﻼﳘﺎ ﻗﺪ ﻳﻘﺒﻞ ﺑﺎﳌﺸﺎﺭﻛﺔ ﰲ ﺍﳊﻮﺍﺭ ﻟﻜﻨﻪ ﻳﻀﻤﺮ ﰲ ﺩﺍﺧﻠﻪ ﺍﻟﺴﻌﻲ ﳓـﻮ‬
‫ﺍﺣﺘﻮﺍﺀ ﺍﻟﻄﺮﻑ ﺍﻵﺧﺮ ﻭﺇﻗﻨﺎﻋﻪ ﺑﺄﺣﻘﻴﺔ ﻣﺬﻫﺒﻪ ﻫﻮ‪ ،‬ﺍﺑﺘﻐﺎﺀ ﺇﻧﻘﺎﺫﻩ ﻣﻦ ﺿﻼﻝ ﻭﺯﻳﻎ ﻣﺬﻫﺒﻪ ﰲ ﺯﻋﻤﻪ‬
‫‪ -٢‬ﻓﺮﻳﻖ ﺁﺧﺮ ﳑﻦ ﺃﻭﻛﻞ ﺇﻟﻴﻬﻢ ﻫﺬﺍ ﺍﻟﺪﻭﺭ ﺃﻏﺮﻗﻮﺍ ﰲ ﺍﻟﺘﻔﺎﺅﻝ ﻭﺣﺴﻦ ﺍﻟﻈﻦ ﳊﺪ ﻏﲑ ﻣﻘﺒـﻮﻝ‪،‬‬
‫ﻭﻣﻦ ﻫﺬﻩ ﺍﻟﻘﺒﻴﻞ ﺃﻥ ﺗﺒﻠﻎ ﺍ‪‬ﺎﻣﻠﺔ ﺑﲔ ﺍﻟﻔﺮﻳﻘﲔ ﺇﱃ ﺩﺭﺟﺔ‪ ‬ﺗﺼﻮ‪‬ﺭ ﺍﳋﻼﻑ ﺑﲔ ﺍﳌﺬﻫﺒﲔ ﺳﺎﺋﻐﺎ ﻭﻣﺸـﺮﻭﻋﺎ‬
‫ﻭﺃﻥ ﻣﺴﺎﺋﻞ ﺍﻟﱰﺍﻉ ﳏﺪﻭﺩﺓ‪ ،‬ﺑﻞ ﺗﻄﺮﻑ ﺑﻌﻀﻬﻢ ﻟﻴﺼﻮﺭ ﺍﳋﻼﻓﺎﺕ ﻋﻠﻰ ﺃ‪‬ﺎ ﺧﻼﻓﺎﺕ ﻓﺮﻋﻴـﺔ ﻻ ﺃﻛﺜـﺮ‬
‫ﻛﺎﳋﻼﻑ ﺑﲔ ﺍﳌﺬﺍﻫﺐ ﺍﻷﺭﺑﻌﺔ ﺍﻟﻔﻘﻬﻴﺔ‪ ،‬ﻭﻫﺬﺍ ﺍﳌﺴﺘﻮﻯ ﺍﻟﺘﺴﻄﻴﺤﻲ ﻟﻠﺨﻼﻑ ﳐﻞﹲ ﺣﻘﺎ ﻓﺎﳋﻼﻑ ﺑـﲔ‬
‫ﺍﳌﺬﻫﺒﲔ ﺃﺻﻠﻲ ﻋﻘﺪﻱ‪ ،‬ﻓﻤﻦ ﺫﻟﻚ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ‪ :‬ﻗﻮﻝ ﺍﻹﻣﺎﻣﻴﺔ ﺑﻌﺼﻤﺔ ﺍﻹﺛﲏ ﻋﺸﺮ ﻭﺭﺟﻌﺔ ! ﳏﻤﺪ‬
‫ﺑﻦ ﺍﳊﺴﻦ ﺍﻟﻌﺴﻜﺮﻱ ﻭﺍﻟﻄﻌﻦ ﰲ ﻣﻌﻈﻢ ﺍﻟﺼﺤﺎﺑﺔ ﻷ‪‬ﻢ ﺍﻏﺘﺼﺒﻮﺍ ﺍﳋﻼﻓﺔ ﻣﻦ ﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨـﻪ‪ ،‬ﺇﻥ‬
‫ﺗﺴﻄﻴﺢ ﺍﳋﻼﻑ ﳍﻮ‪ ‬ﺧﺪﺍﻉ‪ ‬ﺣﻘﻴﻘﻲ ﻟﻠﺬﺍﺕ‪ ،‬ﻗﻤﲔ ﺑﻔﺸﻞ ﺍﻟﺘﻘﺮﻳﺐ‪ ،‬ﻭﻟﺌﻦ ﻛﺘﺐ ﻟﻪ ﺍﻟﻨﺠﺎﺡ ﻓﻠﻦ ﻳﺘﺠﺎﻭﺯ‬
‫ﺍﳌﺘﺤﺎﻭﺭﻳﻦ ﻻ ﻣﻦ ﳝﺜﻠﻮ‪‬ﻢ‬
‫‪ -٣‬ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺴﻴﺎﺳﻴﺔ ﺍﻟﱵ ﺗﺪﻓﻊ ﺑﻌﺠﻠﺔ ﺍﳊﻮﺍﺭ ﺇﱃ ﺍﻹﻣﺎﻡ‪ ،‬ﻓﻴﺘﻔﺎﺀﻝ ﺍﻟﺒﻌﺾ ﺑﺬﻟﻚ‪ ،‬ﻓﺈﺫﺍ ﱂ ﺗﺘـﻮﻓﺮ‬
‫ﺍﳌﺼﺎﱀ ﺍﻟﺴﻴﺎﺳﻴﺔ ﺍﳌﺮﺟﻮﺓ ﻓﺈﻥ ﺍﻟﺪﻭﻝ ﺍﻟﺮﺍﻋﻴﺔ ﻟﻠﺤﻮﺍﺭ ﺗﻮﻗﻔﻪ ﻓﻴﺆﺩﻱ ﺫﻟﻚ ﺇﱃ ﺻﺪﻣﺔ ﻋﻨﻴﻔﺔ ﻋﻨﺪ ﺍﳌﺘﻔﺎﺋﻠﲔ‬
‫ﲢﻴﻠﻬﻢ ﺇﱃ ﺍﻟﺘﺸﺎﺅﻡ ﻭﺍﻟﻴﺄﺱ‪..‬‬
‫ﰒ ﻣﺜﻞ ﺍﻟﺪﻛﺘﻮﺭ ﺍﻟﺪﻏﺸﻲ ﻟﺬﻟﻚ ﺑﺎﻟﻌﻼﻗﺔ ﺑﲔ ﺇﻳﺮﺍﻥ ﻭﺩﻭﻟﺔ ﺍﳋﻠﻴﺞ‪ ،‬ﻓﺎﻟﺴﻌﻲ ﻣﺆﺧﺮﺍ ﻗﺎﺋﻢ ﻋﻠـﻰ ﺗﻄﺒﻴـﻊ‬
‫ﺍﻟﻌﻼﻗﺎﺕ ﺑﲔ ﺍﻟﺮﻳﺎﺽ ﻭﻃﻬﺮﺍﻥ ﺑﻌﺪ ﺧﺼﺎﻡ ﺗﻘﻠﻴﺪﻱ ﻋﻤﻴﻖ ﺍﺳﺘﺨﺪﻡ ﻓﻴﻪ ﻛﻞ ﻃﺮﻑ ﻣﻦ ﺃﺳﻠﺤﺔ ﺍﻟﺘﺸـﻨﻴﻊ‬
‫ﻣﺎ ﺑﺪﺃﹶ ﺑﺎﻟﺘﻘﺎﺫﻑ ﺑﺎﻷﺧﻄﺎﺀ ﺍﻟﺴﻴﺎﺳﻴﺔ ﻭﺍﻧﺘﻬﻰ ﺑﺈﺻﺪﺍﺭ ﺃﺣﻜﺎﻡ ﺍﻟﺘﻜﻔﲑ‪ ،‬ﻛﻤﺎ ﺃﻥ ﻭﻗﻮﻑ ﺩﻭﻝ ﺍﳋﻠﻴﺞ ﻣﻊ‬
‫ﺍﻟﻌﺮﺍﻕ ﰲ ﺣﺮﺑﻪ ﺿﺪ ﺇﻳﺮﺍﻥ ﺩﻓﻊ ﺍﻟﺴﻌﻮﺩﻳﺔ ﻟﺪﻋﻮﺓ ﻟﻔﻴﻒ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﺍﻟﻌﺮﺏ ﻭﺍﻟﻌﺠﻢ ﻟﻠﻜﺸـﻒ‬
‫ﻋﻦ ﺧﻄﻮﺭﺓ ﺍﻟﻔﻜﺮ ﺍﻟﺸﻴﻌﻲ ﻭﺍﻟﺜﻮﺭﺓ ﺍﻹﻳﺮﺍﻧﻴﺔ ﻭﺍﳋﻤﻴﲏ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ﻭﺍﳌﺴﻠﻤﲔ‪ ..‬ﻭﰲ ﺍﳌﻘﺎﺑﻞ ﻋﻤﻠﺖ‬
‫ﺍﻟﺴﻔﺎﺭﺍﺕ ﺍﻹﻳﺮﺍﻧﻴﺔ ﻋﻠﻰ ﺗﻮﺯﻳﻊ ﺍﳌﻄﺒﻮﻋﺎﺕ ﻭﺍﻟﺮﺳﺎﺋﻞ ﺍﻟﱵ ﺗﺼﻢ ﺍﳌﺬﻫﺐ ﺍﻟﻮﻫﺎﰊ ﺑﻜﻞ ﻧﻘﻴﺼﺔ ﻭﺗﻨﺘﻬﻲ‬
‫ﺇﱃ ﺃﻧﻪ ﻣﺬﻫﺐ ﺳﻴﺎﺳﻲ ﻣﺎﺭﻕ ﻋﻦ ﺍﻟﺪﻳﻦ ﺍﻟﺼﺤﻴﺢ‬
‫ﻭﺑﺎﺣﺘﻼﻝ ﺍﻟﻌﺮﺍﻕ ﻟﻠﻜﻮﻳﺖ ﻭﻧﺸﻮﺏ ﺣﺮﺏ ﺍﳋﻠﻴﺞ ﺍﻟﺜﺎﻧﻴﺔ ﺑﺪﺃﺕ ﺍﻟﻌﻼﻗﺔ ﺗﺘﺤﺴﻦ ﺑﲔ ﻃﻬﺮﺍﻥ ﻭﺍﻟﺮﻳـﺎﺽ‬
‫ﻭﻫﻲ ﺑﲔ ﻣﺪ ﻭﺟﺰﺭ‪ ..‬ﺇﻻ ﺃﻧﻪ ﰲ ﺍﻟﻔﺘﺮﺓ ﺍﻷﺧﲑﺓ ﺗﺴﺎﺭﻋﺖ ﺧﻄﻰ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻹﳚﺎﺑﻴﺔ ﺑﲔ ﺍﻟﺒﻠﺪﻳﻦ ﲟﺎ ﺃﺛﺎﺭ‬
‫ﺍﻟﺪﻫﺸﺔ ﺧﺎﺻﺔ ﻋﻨﺪ ﻋﻠﻤﺎﺀ ﺍﻟﺪﻳﻦ ﰲ ﺍﻟﺴﻌﻮﺩﻳﺔ‪ ..‬ﰒ ﺗ‪‬ﻮ‪‬ﺟﺖ ﺍﻟﻌﻼﻗﺎﺕ ﺑﺈﻗﺎﻣﺔ ﲨﻌﻴﺔ ﺍﻟﺼﺪﺍﻗﺔ ﺍﻹﻳﺮﺍﻧﻴـﺔ‬
‫ﺍﻟﺴﻌﻮﺩﻳﺔ‬
‫ﻫﺬﺍ ﺍﻟﺘﺴﺎﺭﻉ ﻣﻦ ﺍﳌﻨﺘﻈﺮ ﺃﻥ ﻳﻠﻘﻲ ﺑﻈﻼﻟﻪ ﻋﻠﻰ ﺍﳌﺆﺳﺴﺘﲔ ﺍﻟﺪﻳﻨﻴﺘﲔ ﰲ ﺍﻟﺒﻠﺪﻳﻦ ﻓﻴﻘﻌﺎﻥ ﰲ ﺣﺮﺝ ﺑﺎﻟﻎ‬
‫ﺇﺫ ﳘﺎ ﻣﻀﻄﺮﺗﺎﻥ ﻟﻠﺘﻔﺎﻋﻞ ﺍﻹﳚﺎﰊ ﻣﻊ ﻫﺬﺍ ﺍﳊﺪﺙ‪ ..‬ﻟﻜﻦ ﻛﻴﻒ ﺳﺘ‪‬ﺨﺮﺝ ﺫﻟﻚ ﻟﻠﺠﻤﻬﻮﺭ ﺑﻌﺪ ﺗﻌﺒﺌﺔ‬
‫ﻣﻀﺎﺩﺓ ﻃﻴﻠﺔ ﳓﻮ ﻋﻘﺪﻳﻦ ﻣﻦ ﺍﻟﺰﻣﻦ؟!‪ ..‬ﻭﻣﻦ ﺍﳌﺆﺷﺮﺍﺕ ﺫﺍﺕ ﺍﻟﺪﻻﻟﺔ ﺍﻟﻜﺒﲑﺓ ﻋﻠﻰ ﺫﻟﻚ ﺇﻳﻘﺎﻑ ﺃﺣـﺪ‬

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 ‫ﺧﻄﺒﺎﺀ ﺍﳌﺴﺠﺪ ﺍﻟﻨﺒﻮﻱ ﺑﺴﺒﺐ ﺧﻄﺒﺔ ﺗﻜﻠﻢ ﻓﻴﻬﺎ ﻋﻠﻰ ﺍﻟﻔﻜﺮ ﺍﻟﺸﻴﻌﻲ ﺗﺰﺍﻣﻨﺎ ﻣـﻊ ﺯﻳـﺎﺭﺓ ﺭﻓﺴـﻨﺠﺎﱐ‬
‫ﻟﻠﺴﻌﻮﺩﻳﺔ‬
‫ﻭﻣﻦ ﺍﳌﺘﻮﻗﻊ ﰲ ﺍﳌﺮﺣﻠﺔ ﺍﻟﻘﺎﺩﻣﺔ ﺃﻥ ﳚﺮﻱ ﺍﻟﺘﺤﻀﲑ ﳌﻨﺎﺷﻂ ‪‬ﺪﻑ ﺇﱃ ﻧﺰﻉ ﺍﳊﻮﺍﺟﺰ ﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻟﻔﻜﺮﻳـﺔ‬
‫ﻭﺍﳌﺬﻫﺒﻴﺔ ﺑﲔ ﺍﻟﻄﺮﻓﲔ‪ ..‬ﻭﻗﺪ ﺃﻛﺪﺕ ﺍﻷﻳﺎﻡ ﻫﺬﺍ ﺍﻟﺘﻮﻗﻊ ﻓﻘﺪ ﺷﻬﺪﺕ ﺍﻟﺮﻳﺎﺽ ﰲ ﻋـﺎﻡ ‪١٤٢٤‬ﻫــ‬
‫ﺇﻧﺸﺎﺀ ﻣﺮﻛﺰ ﺍﳌﻠﻚ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻟﻠﺤﻮﺍﺭ ﺍﻟﻮﻃﲏ ﻭﴰﻞ ﻛﻞ ﺍﻟﻄﻮﺍﺋﻒ ﰲ ﺍﻟﺴﻌﻮﺩﻳﺔ ﻣﻦ ﺳـﻨﺔ ﺑﻜـﻞ‬
‫ﻃﻮﺍﺋﻔﻬﺎ ﻭﺇﻣﺎﻣﻴﺔ ﻭﺇﲰﺎﻋﻴﻠﻴﺔ ‪..‬ﻭﰲ ﺍﳌﻘﺎﺑﻞ ﰲ ﺇﻳﺮﺍﻥ ﺗﻘﺎﻡ ﻫﻨﺎﻙ ﺃﺳﺎﺑﻴﻊ ﺍﻟﻮﺣﺪﺓ ﺍﻹﺳـﻼﻣﻴﺔ ﻭﻳﺘﺘـﺎﺑﻊ‬
‫ﺻﺪﻭﺭ ﳎﻠﺔ ﺍﻟﺘﻘﺮﻳﺐ ﻭﺗﻨﺸﺄ ﳎﺎﻟﺲ ﺍﻟﺘﻘﺮﻳﺐ‬
‫ﺇﻥ ﺛﻘﺎﻓﺔ ﺍﻟﺘﻘﺮﻳﺐ ﻫﻲ ﺍﻟﱵ ﻳﺮﺍﺩ ﳍﺎ ﺃﻥ ﺗﺴﻮﺩ ﺑﺼﻮﺭﺓ ﻣﺎ ﰲ ﺍﳌﺴﺘﻘﺒﻞ ﺍﻟﻘﺮﻳﺐ ﻭﺳﻴﻄﻠﺐ ﺍﻟﺴﻴﺎﺳﻴﻮﻥ ﻣـﻦ‬
‫ﺍﻟﺬﻳﻦ ﻛﺎﻥ ﳍﻢ ﺩﻭﺭ ﰲ ﺍﻟﺘﺸﻨﻴﻊ ﺃﻥ ﻳﻜﻮﻥ ﳍﻢ ﺍﻵﻥ ﺩﻭﺭ ﰲ ﺍﻟﺘﻘﺮﻳﺐ‪ ..‬ﻭﺇﺫﺍ ﻗﺪﺭ ﳍﺬﺍ ﺍﳌﺸﺮﻭﻉ ﺍﳌﻀـﻲ‬
‫ﻓﺴﻴﺠﺪ ﲨﻬﻮﺭ ﺃﺗﺒﺎﻉ ﺍﳌﺬﻫﺒﲔ ﺳﻴﻞ ﻣﻦ ﺍﳌﻄﺒﻮﻋﺎﺕ ﺍﻟﺪﺍﻋﻴﺔ ﻟﻠﺘﻘﺮﻳـﺐ‪ ..‬ﻭﺃﻥ ﻋﻠـﻴﻬﻢ ﺃﻥ ﻳﺼـﺪﻗﻮﺍ‬
‫ﺍﻻﺳﺘﺒﺴﺎﻝ ﰲ ﺍﲡﺎﻩ ﺍﻟﺘﻘﺮﻳﺐ ﺑﻌﺪ ﺃﻥ ﻛﺎﻧﻮﺍ ﻳﻠﻤﺴﻮﻥ ﺍﻻﺳﺘﺒﺴﺎﻝ ﰲ ﺍﻻﲡﺎﻩ ﺍﳌﻀﺎﺩ‪..‬‬
‫ﻭﻫﺬﺍ ﺍﻷﻣﺮ ﻳﺪﻋﻮ ﻟﻠﺘﻔﺎﺅﻝ ﻏﲑ ﺃﻧﻪ ﻣﺮﻫﻮﻥ ﺑﺈﺭﺍﺩﺓ ﺍﻟﺴﻴﺎﺳﻴﲔ‪ ،‬ﻋﻠﻰ ﻗﺪﺭ ﻣﺎ ﻳﻘﺪﻣﻪ ﳍـﻢ ﻣـﻦ ﻣﺼـﺎﱀ‬
‫ﺳﻴﺎﺳﻴﺔ‪ ،‬ﻓﺈﺫﺍ ﺷﻌﺮﻭﺍ ﺑﺄﻥ ﺍﻟﺘﻘﺮﻳﺐ ﺳﻴﻬﺪﺩ ﻣﺼﺎﳊﻬﻢ ﻓﺈﻥ ﺍﻟﻌﻮﺩﺓ ﻟﻠﻌﻜﺲ ﺃﻣﺮ ﺣﺘﻤـﻲ‪ ،‬ﻭﻟﺘـﺬﻫﺐ‬
‫ﺣﻴﻨﻬﺎ ﺟﻬﻮﺩ ﺍﻟﺘﻘﺮﻳﺐ ﺇﱃ ﺍﳉﺤﻴﻢ ﻭﻟﺘﺤﺘﺮﺏ ﺍﻷﻣﺔ ﺑﻜﻞ ﺳﻼﺡ ﻭﻟﻴﻜﻦ ﻣﺎ ﻛﺎﻥ‬

‫ﺛﺎﻧﻴﺎ‪ :‬ﻣﻘﺘﺮﺣﺎﺕ ﻟﻠﺘﻘﺮﻳﺐ ﺑﲔ ﺍﳌﺬﻫﺒﲔ‪:‬‬

‫ﰒ ﻣﻦ ﺹ‪– ٢٢‬ﺹ ‪ ٥٣‬ﻃﺮﺡ ﺍﻟﺪﻛﺘﻮﺭ ﺍﻟﺪﻏﺸﻲ ﻋﺪﺓ ﻣﻘﺘﺮﺣﺎﺕ ﻟﻠﺘﻘﺮﻳﺐ ﻭﺧﻼﺻﺘﻬﺎ‪:‬‬
‫‪ -١‬ﺍﻋﺘﺮﺍﻑ ﻛﻞ ﻃﺮﻑ ﺑﺎﻵﺧﺮ ﻭﻋﺪﻡ ﺍﻹﻟﻐﺎﺀ ﻟﻶﺧﺮ‪ :‬ﻭﻳﺘﺮﺗﺐ ﻋﻠﻴﻪ ﺍﻹﻗﻼﻉ ﻋﻦ ﺍﻟـﺘﻜﻔﲑ ﻭﻣـﺎ‬
‫ﻳﺸﺒﻬﻪ ﻷﻥ ﺫﻟﻚ ﻳﻔﺴﺪ ﺍﳊﻮﺍﺭ ﻗﺒﻞ ﺃﻥ ﻳﺒﺪﺃ ﺃﺣﻴﺎﻧﺎ‪ ،‬ﻭﺳﻮﺍﺀ ﻛﺎﻥ ﺍﻟﺘﻜﻔﲑ ﰲ ﺻﻮﺭﺓ ﻧﺒـﺰ ﺃﻭ ﰲ ﺻـﻮﺭﺓ‬
‫ﺍﺣﺘﻮﺍﺀ ﻟﻠﻄﺮﻑ ﺍﻵﺧﺮ ﻛﺸﺮﻁ ﻣﺴﺒﻖ ﻏﲑ ﻣﻌﻠﻦ ﻟﻠﺒﺪﺀ ﺑﻔﻜﺮﺓ ﺍﻟﺘﻘﺮﻳﺐ‪..‬‬
‫ﰒ ﺩﻋﺎ ﺍﻟﺪﻛﺘﻮﺭ ﺃﺗﺒﺎﻉ ﺍﳌﺬﻫﺒﲔ ﳌﺮﺍﺟﻌﺔ ﺃﺣﻜﺎﻡ ﺍﻟﺘﻜﻔﲑ ﺍﻟﱵ ﻳﻄﻠﻘﻬﺎ ﻛﻞ ﻃﺮﻑ ﻋﻠﻰ ﺍﻵﺧﺮ‪ ،‬ﰒ ﺧﺼـﻨﺎ‬
‫ﳓﻦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺑﺬﻟﻚ ﻷﻧﻪ ﻳﻨﺘﻤﻲ ﺇﱃ ﻣﺬﻫﺒﻨﺎ ﰒ ﺫﻛﺮ ﻃﺎﺋﻔﺔ ﻣﻦ ﺍﻷﺩﻟﺔ ﻭﺍﻷﻗﻮﺍﻝ ﺍﻟﱵ ﺗﻨﻬﻲ ﻋﻦ ﺗﻜﻔـﲑ‬
‫ﺍﳌﺴﻠﻤﲔ ﻭﺃﻥ ﺍﶈﻘﻘﲔ ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻋﻠﻰ ﻋﺪﻡ ﺗﻜﻔﲑ ﺃﻫﻞ ﺍﻟﺒﺪﻉ‬
‫‪ -٢‬ﺍﻋﺘﻤﺎﺩ ﻗﻮﺍﺳﻢ ﺍﻻﺷﺘﺮﺍﻙ‪ :‬ﻭﻫﻲ ﻛﺜﲑﺓ ﺑﲔ ﺍﻟﻄﺮﻓﲔ ﻭﻳﻜﻔﻲ ﺃﻥ ﻳﻨﻈﺮ ﺍﻟﻄﺮﻓـﺎﻥ ﺇﱃ ﺧﻄـﻮﺭﺓ‬
‫ﺍﻟﺘﺤﺪﻱ ﺍﳊﻀﺎﺭﻱ ﺍﳋﺎﺭﺟﻲ ﺍﻟﺬﻱ ﻳﻮﺍﺟﻪ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺣﻴﺚ ﻳﺼﺮﺡ ﻗﺎﺩﺓ ﺍﻟﻐﺮﺏ ﺑﺄﻥ ﺍﳋﻄﺮ ﺑﻌـﺪ‬
‫ﺍﻻﺷﺘﺮﺍﻛﻴﺔ ﻫﻲ ﺍﻷﺻﻮﻟﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻣﻦ ﺍﻟﺒﺪﻳﻬﻲ ﺃ‪‬ﻢ ﻳﻘﺼﺪﻭﻥ ﺣﺮﻛﺔ ﺍﻟﺒﻌﺚ ﺍﻹﺳﻼﻣﻲ ﺍﳌﻌﺎﺻﺮ ﻣـﻦ‬
‫ﺣﺮﻛﺎﺕ ﻭﺩﻭﻝ ﻭﰲ ﻣﻘﺪﻣﻬﺎ ﺇﻳﺮﺍﻥ‪ ..‬ﻭﻣﻦ ﻧﻘﺎﻁ ﺍﻻﻟﺘﻘﺎﺀ ﺍﻟﱵ ﳝﻜﻦ ﺃﻥ ﳚﺘﻤﻊ ﻋﻠﻴﻬﺎ ﺍﻟﻄﺮﻓـﺎﻥ ﺗﻠـﻚ‬
‫ﺍﳋﻄﻮﻁ ﺍﻟﻌﺮﻳﻀﺔ ﰲ ﺑﻨﺎﺀ ﺍﻟﺪﻭﻟﺔ ﻭﻣﺆﺳﺴﺎ‪‬ﺎ ﻭﺃﺟﻬﺰ‪‬ﺎ ﻭﺁﻟﻴﺎﺕ ﺍﻟﺘﻨﻔﻴﺬ ﺍﳌﻨﺎﺳﺒﺔ ﻓﻴﻬﺎ‪..‬‬

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 ‫ﰒ ﺩﻋﺎ ﺍﻟﺪﻛﺘﻮﺭ ﻟﻼﺳﺘﻔﺎﺩﺓ ﻣﻦ ﲡﺮﺑﺔ ﺇﻳﺮﺍﻥ ﰲ ﺇﻗﺎﻣﺔ ﻣﺆﺳﺴﺎﺕ ﺍﻟﺪﻭﻟﺔ ﻭﺃ‪‬ـﺎ ﺃﻭﱃ ﺑﺎﻻﺳـﺘﻔﺎﺩﺓ ﻣـﻦ‬
‫ﺍﻟﺘﺠﺎﺭﺏ ﺍﻟﻐﺮﺑﻴﺔ‬
‫‪ -٣‬ﺇﻳﻘﺎﻑ ﺍﳊﺮﺏ ﺍﻹﻋﻼﻣﻴﺔ‪ :‬ﺑﺄﻥ ﻳﻜﻒ ﻛﻞ ﻃﺮﻑ ﻋﻦ ﲪﻼﺗﻪ ﺍﻹﻋﻼﻣﻴﺔ ﺳﻮﺍﺀ ﻋـﱪ ﻭﺳـﺎﺋﻞ‬
‫ﺍﻹﻋﻼﻡ ﺃﻭ ﻋﱪ ﺍﳌﻄﺒﻮﻋﺎﺕ‪ ..‬ﻭﻣﻦ ﻏﲑ ﺍﳌﻌﻘﻮﻝ ﺍﻟﺪﻋﻮﺓ ﻟﻠﺘﻘﺎﺭﺏ ﻣﻊ ﺗﺒﺎﺩﻝ ﺍﻟﺸﺘﻢ ﻭﺍﻻﺣﺘﻘﺎﺭ ﻭﺍﻟﺘﺴـﻔﻴﻪ‬
‫ﻟﻠﻤﻌﺘﻘﺪﺍﺕ ﻓﺎﳊﺮﺏ ﺍﳌﺴﻠﺤﺔ ﻛﻤﺎ ﻫﻮ ﻣﻌﻠﻮﻡ ﺗﺒﺪﺃ ﲝﺮﺏ ﺍﻟﻜﻠﻤﺎﺕ‪ ..‬ﻭﻻ ﻳﻌﲏ ﻫﺬﺍ ﺇﻗﺮﺍﺭ ﺃﻱ ﻃـﺮﻑ‬
‫ﻟﻶﺧﺮ ﺑﺼﻮﺍﺏ ﻣﺎ ﻫﻮ ﻋﻠﻴﻪ ﺑﻞ ﻗﺪ ﻳﺮﻯ ﻃﺮﻑ ﺿﻼﻝ ﻣﻌﺘﻘﺪ ﺍﻵﺧﺮ ﻭﻳﺴﺘﻬﺠﻨﻪ‪ ،‬ﻭﻟﻜﻦ ﻟﻴﺲ ﺇﻇﻬﺎﺭ‬
‫ﺫﻟﻚ ﻣﻨﺴﺠﻤﺎ ﻣﻊ ﻣﺒﺪﺃ ﺍﳊﻮﺍﺭ‪ ..‬ﻭﻋﻠﻰ ﻋﻘﻼﺀ ﺍﻟﻄﺮﻓﲔ ﺃﻥ ﻳﺘﺬﻛﺮﻭﺍ ﺃﻥ ﻋﻤﺮ ﻫﺬﻩ ﺍﳌﻌﺘﻘﺪﺍﺕ ﻣﺌﺎﺕ‬
‫ﺍﻟﺴﻨﲔ ﻓﻼ ﻳﻌﻘﻞ ﺃﻥ ﺗﻨﺘﻬﻲ ﲜﺮﺓ ﻗﻠﻢ ﺃﻭ ﲞﻄﺒﺔ ﳎﻠﺠﻠﺔ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﺍﻷﻣﺮ ﻛﺬﻟﻚ ﻻﻧﺘﻬﻰ ﺍﳋﻼﻑ ﻣـﻦ‬
‫ﺯﻣﻦ ﺳﺤﻴﻖ‪ ..‬ﻭﻫﻨﺎ ﻻ ﺑﺪ ﻣﻦ ﺍﻻﻟﺘﻔﺎﺕ ﺇﱃ ﺧﻄﺄﻳﻦ ﰲ ﻣﻨﻬﺞ ﺍﻟﻄﺮﻓﲔ ﰲ ﺍﳊﻤﻼﺕ ﺍﻹﻋﻼﻣﻴﺔ‪:‬‬
‫‪ -١‬ﻓﺎﳋﻄﺄ ﺍﳌﻨﻬﺠﻲ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‪ :‬ﻫﻮ ﺍﻹﺳﺮﺍﻑ ﰲ ﺍﳋﺼﻮﻣﺔ ﺣﱴ ﺑﻠﻎ ﺍﳊﺎﻝ ﺃﻥ ﻳﻠﺰﻣﻮﺍ ﺍﻟﺸـﻴﻌﺔ‬
‫ﺑﺘﺤﺮﻳﻒ ﺍﻟﻘﺮﺁﻥ ﻟﻮﺟﻮﺩ ﺭﻭﺍﻳﺎﺕ ﻟﺒﻌﻀﻬﻢ ﺗﻘﻮﻝ ﺑﺎﻟﺘﺤﺮﻳﻒ ﻣﻊ ﺃﻥ ﲨﻬﻮﺭﻫﻢ ﻭﺧﺼﻮﺻﺎ ﺍﳌﻌﺎﺻـﺮﻳﻦ ﻻ‬
‫ﻳﻘﻮﻟﻮﻥ ﺑﺬﻟﻚ‪ ،‬ﻭﻻ ﻳﺪﺭ‪‬ﺳﻮﻥ ﰲ ﺣﻮﺯﺍ‪‬ﻢ ﻭﻣﺪﺍﺭﺳﻬﻢ ﻭﻣﺆﺳﺴﺎ‪‬ﻢ ﺇﻻ ﺍﳌﺼﺤﻒ ﺍﻟﻌﺜﻤﺎﱐ‪ ،‬ﻭﻫﺬﺍ ﻳـﺮﺩ‬
‫ﻋﻠﻰ ﻣﻦ ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﻗﻮﳍﻢ ﺑﻌﺪﻡ ﺍﻟﺘﺤﺮﻳﻒ ﺇﳕﺎ ﻫﻮ ﺗﻘﻴﺔ ﻓﻜﻴﻒ ﺗﻜﻮﻥ ﺗﻘﻴﺔ ﰲ ﺩﻭﻟﺘﻬﻢ ﻭﻣﻌﺎﻗﻠﻬﻢ‪..‬‬
‫ﻭﻣﻦ ﺍﳌﻔﺎﺭﻗﺎﺕ ﺍﻟﻌﺠﻴﺒﺔ ﺃﻥ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻳﻌﺪﻭﻥ ﻛﻞ ﻣﺮﺍﺟﻌﺔ ﺇﳚﺎﺑﻴﺔ ﻣﻦ ﺍﻟﺸﻴﻌﺔ ﺗﻘﻴـﺔ‪ ،‬ﻭﺇﺫﺍ ﱂ‬
‫ﲢﺼﻞ ﻣﺮﺍﺟﻌﺔ ﻗﺎﻟﻮﺍ ﻫﺬﺍ ﺍﳓﺮﺍﻑ ﻛﺒﲑ‪ ،..‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻛﻞ ﺷﻲﺀ ﻳﻘﻮﻟﻪ ﺍﻟﺸﻴﻌﺔ ﺗﻘﻴﺔ ﻓﻠﻤﺎﺫﺍ ﻻ ﳜﺮﺟﻮﻥ‬
‫ﻣﻦ ﻧﻔﻖ ﺍﻻ‪‬ﺎﻣﺎﺕ ﺍﳌﻮﺟﻬﺔ ﺇﻟﻴﻬﻢ ﻋﱪ ﺍﻟﻘﺮﻭﻥ ﺑﺎﻟﺘﻘﻴﺔ؟!‪ ..‬ﻭﺇﺫﺍ ﺃﺻﺮ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻋﻠﻰ ﺗﻔﺴـﲑ ﻛـﻞ‬
‫ﻣﺮﺍﺟﻌﺔ ﺇﳚﺎﺑﻴﺔ ﻣﻦ ﺍﻟﺸﻴﻌﺔ ﺑﺎﻟﺘﻘﻴﺔ ﻓﻤﻌﲎ ﺫﻟﻚ ﺇﻏﻼﻕ ﺑﺎﺏ ﺍﻟﺮﺟﻮﻉ ﻋﻦ ﺍﳋﻄﺄ ﻣﻨﻬﻢ‪ ،‬ﻭﻋﻠﻴﻪ ﻓﻼ ﳝﻜﻦ ﺃﻥ‬
‫ﻳﺜﻘﻮﺍ ﺑﺘﻮﺑﺔ ﺃﻭ ﺗﺮﺍﺟﻊ ﺇﻱ ﺷﻴﻌﻲ ﻭﻟﻮ ﺇﱃ ﻣﺬﻫﺐ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‪..‬‬
‫ﻭﻣﻦ ﺍﳌﻬﻢ ﻫﻨﺎ ﺃﻥ ﻧﻌﻠﻢ ﺃﻧﻪ ﻟﻴﺲ ﻛﻞ ﺭﻭﺍﻳﺔ ﺗﻮﺟﺪ ﰲ ﻛﺘﺐ ﺍﻟﺸﻴﻌﺔ ﻣﻠﺰﻣﺔ ﳍﻢ ﻷﻥ ﳍﻢ ﻣﻨﻬﺠﺎ ﺧﺎﺻﺎ ﰲ‬
‫ﻗﺒﻮﻝ ﺗﻠﻚ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻭﺭﺩﻫﺎ ﻛﻤﺎ ﺃﻥ ﻷﻫﻞ ﺍﻟﺴﻨﺔ ﻣﻨﻬﺠﻬﻢ ﰲ ﻗﺒﻮﻝ ﺭﻭﺍﻳﺎ‪‬ﻢ ﻭﺭﺩﻫﺎ‪ ..‬ﻛﻤﺎ ﺃﻥ ﻣﺎ ﻳﻘﻮﻝ‬
‫ﺑﻪ ﺍﻟﺒﻌﺾ ﻣﻦ ﺍﻟﺸﻴﻌﺔ ﻻ ﻳﻠﺰﻡ ﺍﻟﻜﻞ ﺇﻻ ﺑﺎﻹﻗﺮﺍﺭ‪ ..‬ﻭﻛﺬﻟﻚ ﻳﻘﺎﻝ ﰲ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‪ ،‬ﻭﻟﻮ ﲪﻠﻨﺎ ﻣـﺎ ﻳﻘﻮﻟـﻪ‬
‫ﺍﻟﺒﻌﺾ ﻣﻦ ﺃﻱ ﻃﺮﻑ ﻋﻠﻰ ﺍﳉﻤﻴﻊ ﻟﻮﻗﻌﻨﺎ ﰲ ﺣﺮﺝ ﻛﺒﲑ ﺳﻨﺔ ﻭﺷﻴﻌﺔ ‪.‬‬
‫‪ -٢‬ﻭﺃﻣﺎ ﺍﳋﻄﺄ ﺍﳌﻨﻬﺠﻲ ﻋﻨﺪ ﺍﻟﺸﻴﻌﺔ‪ :‬ﻓﻬﻮ ﺍﺳﺘﺪﻻﳍﻢ ﻟﺘﺄﻳﻴﺪ ﻣﺴﺎﺋﻞ ﰲ ﻣﺬﻫﺒﻬﻢ ﺑﺮﻭﺍﻳﺎﺕ ﻣﻮﺟﻮﺩﺓ ﰲ‬
‫ﻛﺘﺐ ﺍﻟﺴﻨﺔ ﻣﻦ ﺣﺪﻳﺚ ﻭﺗﺎﺭﻳﺦ ﻭﺗﻔﺴﲑ ﻭﻏﲑﻫﺎ ﻭﻳﻈﻨﻮﻥ ﺃ‪‬ﻢ ﺑﺬﻟﻚ ﻳﻠﺰﻣﻮﻥ ﺃﻫﻞ ﺍﻟﺴـﻨﺔ ﲟﻀـﻤﻮ‪‬ﺎ‪،‬‬
‫ﻭﺗﻨﺎﺳﻮﺍ ﺃﻥ ﻷﻫﻞ ﺍﻟﺴﻨﺔ ﻣﻨﻬﺠﻬﻢ ﺍﳋﺎﺹ ﰲ ﻗﺒﻮﻝ ﺗﻠﻚ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻭﺭﺩﻫﺎ ﻓﻤﻨﻬﺎ ﺍﻟﺼﺤﻴﺢ ﻭﻣﻨﻬﺎ ﺍﻟﻀﻌﻴﻒ‬
‫ﻭﻣﻨﻬﺎ ﺍﳌﻮﺿﻮﻉ ﻭﻫﻮ ﺍﻟﻐﺎﻟﺐ ﰲ ﺗﻠﻚ ﺍﻟﺮﻭﺍﻳﺎﺕ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ ﻣﻨﻬﺎ ﺻﺤﻴﺤﺎ ﻓﻸﻫﻞ ﺍﻟﺴﻨﺔ ﻣﻨﻬﺠﻬﻢ ﰲ ﻓﻬﻤﻪ‬
‫ﻭﻏﺎﻟﺒﺎ ﻣﺎ ﻳﻜﻮﻥ ﺍﺳﺘﺪﻻﻝ ﺍﻟﺸﻴﻌﺔ ‪‬ﺎ ﺑﻌﻴﺪ‪ ،‬ﻟﻜﻦ ﻫﻨﺎﻙ ﺭﻭﺍﻳﺎﺕ ﺻﺤﻴﺤﺔ ﺗ‪‬ﻜﻠﻒ‪ ‬ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﺴـﻨﺔ ﰲ‬
‫ﲪﻠﻬﺎ ﻋﻠﻰ ﻏﲑ ﻣﺪﻟﻮﳍﺎ ﺧﺼﻮﺻﺎ ﻣﺎ ﻛﺎﻥ ﻣﻨﻬﺎ ﰲ ﻓﻀﺎﺋﻞ ﺃﻫﻞ ﺍﻟﺒﻴﺖ‬

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 ‫‪ -٤‬ﺇﻳﻘﺎﻑ ﺗﺼﺪﻳﺮ ﺍﻷﻓﻜﺎﺭ‪ :‬ﺑﺄﻥ ﻳﺒﺘﻌﺪ ﻛﻞ ﻃﺮﻑ ﻋﻦ ﺗﺼﺪﻳﺮ ﻓﻜﺮﻩ ﻟﻶﺧﺮ‪ ..‬ﺃﻣﺎ ﺃﻥ ﻳﺴﻌﻲ ﺃﻫـﻞ‬
‫ﺍﻟﺴﻨﺔ ﻟﺘﺴﻨﲔ ﺍﻟﺸﻴﻌﺔ ﻭﺗﺴﻌﻲ ﺍﻟﺸﻴﻌﺔ ﻟﺘﺸﻴﻴﻊ ﺍﻟﺴﻨﺔ ﻓﻤﻦ ﺷﺄﻥ ﺫﻟﻚ ﺃﻥ ﻳﺒﻘﻲ ﺍﳊﺮﺏ ﻗﺎﺋﻤﺔ ﻭﺍﻻﺳـﺘﻨﻔﺎﺭ‬
‫ﻋﻠﻰ ﺃﺷﺪﻩ‪ ..‬ﻭﻻ ﻳﻌﲏ ﻫﺬﺍ ﺍﳊﺠﺮ ﻋﻠﻰ ﺗﻔﻜﲑ ﺃﺗﺒﺎﻉ ﺍﳌﺬﻫﺒﲔ ﻓﻴﻤﺎ ﻟﻮ ﺃﺭﺍﺩ ﺃﺣﺪ ﺃﻥ ﻳﺄﺧـﺬ ﲞـﻼﻑ‬
‫ﻣﺬﻫﺒﻪ ﻭﺇﳕﺎ ﺍﻹﺷﻜﺎﻝ ﺃﻥ ﻳ‪‬ﺮﺍﺩ ﻓﺮﺽ ﺍﻟﻔﻜﺮﺓ ﻋﻠﻰ ﺍﻟﻌﻤﻮﻡ‬
‫‪ -٥‬ﺣﻘﻮﻕ ﺍﻷﻗﻠﻴﺎﺕ‪ :‬ﻓﻤﻦ ﺍﻟﻀﺮﻭﺭﻱ ﺃﻥ ﻳﺘﻔﻖ ﺍﻟﻄﺮﻓﺎﻥ ﻋﻠﻰ ﺁﻟﻴﺔ ﻭﺍﺿﺤﺔ ﺩﻗﻴﻘﺔ ﺗﻀﻤﻦ ﺣﻘﻮﻕ‬
‫ﺍﻷﻗﻠﻴﺎﺕ ﺍﻟﺴﻨﻴﺔ ﰲ ﺍﻷﻭﺳﺎﻁ ﺍﻟﺸﻴﻌﻴﺔ ﻭﺍﻷﻗﻠﻴﺎﺕ ﺍﻟﺸﻴﻌﻴﺔ ﰲ ﺍﻷﻭﺳﺎﻁ ﺍﻟﺴﻨﻴﺔ ﲝﻴﺚ ﻳﻨﺎﻝ ﺍﳉﻤﻴﻊ ﺣﻘﻮﻗﻬﻢ‬
‫ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﻟﺴﻴﺎﺳﻴﺔ ﻭﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻭﻏﲑﻫﺎ‬

‫راﺑﻌﺎ ‪ :‬ﻣﻘﺘﻄﻔﺎت ﻣﻦ ﻛﻼم اﻟﺸﯿﺦ ﻣﺤﻤﺪ اﻟﺘﺴﺨﯿﺮي‬

‫ﻣﻦ ﻭﺭﻗﺔ ﺍﻟﻌﻤﻞ ﺍﻟﱵ ﻗﺪﻣﻬﺎ ﳌﺆﲤﺮ ﺍﻟﺒﺤﺮﻳﻦ ﺍﻟﺴﺎﺑﻖ ﺍﻟﺬﻛﺮ ﻭﺍﻟﱵ ﻛﺎﻥ ﻋﻨﻮﺍ‪‬ﺎ‪:‬‬
‫)ﺍﻟﺘﻘﺮﻳﺐ‪ ..‬ﺃﺳﺴﻪ ﻭﻗﻴﻤﻪ ﻭﺩﻭﺭ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻴﻪ(‬
‫ﻭﻗﺪ ﲢﺪﺙ ﻋﻦ ﺛﻼﺛﺔ ﳏﺎﻭﺭ‪:‬‬
‫ﺍﶈﻮﺭ ﺍﻷﻭﻝ‪ :‬ﺍﻷﺳﺲ ﺍﻹﳝﺎﻧﻴﺔ ﺍﳌﺸﺘﺮﻛﺔ ﺑﲔ ﺍﳌﺬﺍﻫﺐ‪:‬‬
‫ﺍﻹﳝﺎﻥ ﲟﺴﺄﻟﺔ "ﺍﻟﺘﻘﺮﻳﺐ" ﻳﺘﺄﺗﻰ ﺑﻜﻞ ﻣﻨﻄﻘﻴﺔ ﺇﺫﺍ ﻻﺣﻈﻨﺎ ﺍﻷﺳﺲ ﺍﻟﺘﺎﻟﻴﺔ ﺍﻟﱵ ﺗﺆﻣﻦ ‪‬ﺎ ﻛـﻞ ﺍﳌـﺬﺍﻫﺐ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﺩﻭﻥ ﺍﺳﺘﺜﻨﺎﺀ‪ ،‬ﻭﻫﻲ‪:‬‬
‫ﺃﻭﻻ‪ :‬ﺍﻹﳝﺎﻥ ﺑﺄﺻﻮﻝ ﺍﻹﺳﻼﻡ ﺍﻟﻌﻘﺎﺋﺪﻳﺔ ﺍﻟﻜﱪﻯ‪ ،‬ﻭﻫﻲ‪ :‬ﺍﻟﺘﻮﺣﻴﺪ ﺍﻹﳍﻲ )ﰲ ﺍﻟﺬﺍﺕ ﻭﺍﻟﺼﻔﺎﺕ‬ ‫‪-‬‬
‫ﻭﺍﻟﻔﻌﻞ ﻭﺍﻟﻌﺒﺎﺩﺓ(‪ ،‬ﻭﺑﺎﻟﻨﺒﻮﺓ ﺍﳋﺎﲤﺔ ﻟﺮﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ‪ ،‬ﻭﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺍﻟﺬﻱ ﺟﺎﺀ ﺑﻪ‬
‫ﻭﻣﺎ ﻓﻴﻪ‪ ،‬ﻭﺍﳌﻌﺎﺩ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪.‬‬
‫ﺛﺎﻧﻴ‪‬ﺎ‪ :‬ﺍﻻﻟﺘﺰﺍﻡ ﺍﻟﻜﺎﻣﻞ ﺑﻜﻞ ﺿﺮﻭﺭﻳﺎﺕ ﺍﻹﺳﻼﻡ ﻭﺃﺭﻛﺎﻧﻪ ﻣﻦ‪ :‬ﺍﻟﺼﻼﺓ ﻭﺍﻟﺰﻛـﺎﺓ ﻭﺍﻟﺼـﻮﻡ‬ ‫‪-‬‬
‫ﻭﺍﳊﺞ‪ ،‬ﻭﻏﲑﻫﺎ‪.‬‬
‫ﺛﺎﻟﺜﹰﺎ‪ :‬ﺍﻻﻟﺘﺰﺍﻡ ﺍﻟﻜﺎﻣﻞ ﺑﺄﻥ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻜﺮﱘ ﻭﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﺍﻟﺸﺮﻳﻔﺔ ﳘﺎ ﺍﳌﺼﺪﺭﺍﻥ ﺍﻷﺳﺎﺳﻴﺎﻥ‬ ‫‪-‬‬
‫ﳌﻌﺮﻓﺔ ﺭﺃﻱ ﺍﻹﺳﻼﻡ ﰲ ﺷﱴ ﺍﻷﻣﻮﺭ‪...‬‬
‫ﺭﺍﺑﻌ‪‬ﺎ‪ :‬ﺍﻻﻟﺘﺰﺍﻡ ﺑﺄﻥ ﺍﻹﺳﻼﻡ ﲰﺢ ﻟﻌﻤﻠﻴﺔ ﺍﻻﺟﺘﻬﺎﺩ ﺑﺎﻋﺘﺒﺎﺭﻫﺎ ﻋﻤﻠﻴﺔ "ﺑﺬﻝ ﺍﻟﻮﺳﻊ ﻻﺳـﺘﻨﺒﺎﻁ‬ ‫‪-‬‬
‫ﺍﳊﻜﻢ ﺍﻟﺸﺮﻋﻲ ﻣﻦ ﻣﺼﺎﺩﺭﻩ" ﺃﻥ ﺗﻜﻮﻥ ﻫﻲ ﺍﳌﻮﺻﻠﺔ ﳌﻌﺮﻓﺔ ﺍﻹﺳﻼﻡ‪ .‬ﻛﻤﺎ ﺃ‪‬ﺎ ﺗﻠﻌﺐ ﺩﻭﺭﻫﺎ ﰲ ﺗﺄﻛﻴـﺪ‬
‫ﻣﺮﻭﻧﺔ ﺍﻟﺸﺮﻳﻌﺔ ﻭﻗﺪﺭ‪‬ﺎ ﻋﻠﻰ ﺍﺳﺘﻴﻌﺎﺏ ﺍﻟﺘﻄﻮﺭﺍﺕ ﺍﳊﻴﺎﺗﻴﺔ ﻃﺒﻘﹰﺎ ﳌﻌﺎﻳﲑ ﻭﺿﻮﺍﺑﻂ ﻣﻌﻴﻨﺔ‪...‬‬
‫ﺧﺎﻣﺴ‪‬ﺎ‪ :‬ﺃﻥ ﻣﺒﺪﺃ )ﺍﻟﻮﺣﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ(! ﻳﻌﱪ ﻋﻦ ﺧﺼﻴﺼﺔ ﻣﻬﻤﺔ ﻣﻦ ﺧﺼﺎﺋﺺ ﻫﺬﻩ ﺍﻷﻣـﺔ‬ ‫‪-‬‬
‫ﺍﳌﺒﺎﺭﻛﺔ‪ ،‬ﻭﻣﻦ ﺩﻭ‪‬ﺎ ﻻ ﳝﻜﻦ ﳍﺎ ﺃﻥ ﺗﺪﻋﻲ ﺍﻛﺘﻤﺎﻝ ﻫﻮﻳﺘﻬﺎ‪.‬‬

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 ‫ﺳﺎﺩﺳ‪‬ﺎ‪ :‬ﻣﺒﺪﺃ ﺍﻷﺧﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ‪ :‬ﻭﻫﻮ ﺟﺰﺀ ﻣﻦ ﺍﳋﻄﺔ ﺍﻟﱵ ﺃﺷﺮﻧﺎ ﺇﻟﻴﻬﺎ ﺃﻋﻼﻩ‪ ،‬ﻭﻟﻜﻨﺎ ﺁﺛﺮﻧـﺎ‬ ‫‪-‬‬
‫ﺍﻟﺘﺮﻛﻴﺰ ﻋﻠﻴﻪ؛ ﻷﻧﻪ ﺃﻫﻢ ﺟﺰﺀ‪ ،‬ﻭﻷﻧﻪ ﻳﻨﻈﻢ ﳎﻤﻞ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﰲ ﺍﻹﺳﻼﻡ‪...‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﺍﳌﺒﺎﺩﺉ ﺍﻟﱵ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻠﺘﺰﻡ ‪‬ﺎ ﺍﻟﺘﻘﺮﻳﺒﻴﻮﻥ‪:‬‬
‫ﻭﺑﻨﺎﺀ ﻋﻠﻰ ﺗﻠﻚ ﺍﻷﺳﺲ‪ ،‬ﻭﺗﺒﻌ‪‬ﺎ ﳌﺎ ﺃﻋﻠﻨﻪ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﺪﻋﺎﺓ ﺍﻟﺘﻘﺮﻳﺒﻴﻮﻥ؛ ﻓﺈﻧﻨﺎ ﻧﺪﻋﻮ ﻟﻠﻘﻴﻢ ﺍﻟﺘﺎﻟﻴﺔ‪ ،‬ﻣﻌﺘـﱪﻳﻦ‬
‫ﺇﻳﺎﻫﺎ ﺧﻄﻮﻃﹰﺎ ﻋﺎﻣﺔ ﻟﻠﺴﻴﺎﺳﺎﺕ ﺍﻟﱵ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺮﺍﻋﻴﻬﺎ ﺍﳋﻂ ﺍﻟﺘﻘﺮﻳﱯ ﻟﻴﺤﻘﻖ ﺃﻫﺪﺍﻓﻪ ﺍﳌﺮﺟﻮﺓ‪:‬‬
‫ﺍﻷﻭﻝ‪ :‬ﺍﻟﺘﻌﺎﻭﻥ ﻓﻴﻤﺎ ﺍﺗﻔﻘﻨﺎ ﻋﻠﻴﻪ‪ :‬ﻭﺍﳌﺘﻔﻖ ﻋﻠﻴﻪ ﰲ ﺍ‪‬ﺎﻻﺕ ﻛﺜﲑ ﺟﺪ‪‬ﺍ‪ ،‬ﻓﻠﻠﻤﺬﺍﻫﺐ ﺍﻹﺳﻼﻣﻴﺔ‬ ‫‪-‬‬
‫ﻣﺴﺎﺣﺎﺕ ﻣﺸﺘﺮﻛﺔ ﻛﺜﲑﺓ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﰲ ﺍﻷﺻﻮﻝ ﺍﻟﻌﻘﺎﺋﺪﻳﺔ ﺃﻡ ﰲ ﺍ‪‬ﺎﻻﺕ ﺍﻟﺘﺸﺮﻳﻌﻴﺔ )ﻭﺍﻟﱵ ﻳﺼﻞ ‪‬ﺎ‬
‫ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﺇﱃ ﺃﻛﺜﺮ ﻣﻦ ‪ %٩٠‬ﻣﻦ ﺍﳌﺴﺎﺣﺔ ﺍﻟﻌﺎﻣﺔ(‪ ،‬ﺃﻭ ﰲ ﺍ‪‬ﺎﻻﺕ ﺍﻷﺧﻼﻗﻴﺔ‪ ،‬ﺣﻴﺚ ﺍﻟﺘﻮﺍﻓﻖ ﻳﻜﺎﺩ‬
‫ﻳﻜﻮﻥ ﻛﺎﻣﻼﹰ‪...‬‬
‫ﺍﻟﺜﺎﱐ‪ :‬ﺍﻟﺘﻌﺬﻳﺮ ﻋﻨﺪ ﺍﻻﺧﺘﻼﻑ‪ :‬ﻓﻤﺎ ﺩﻣﻨﺎ ﻧﺆﻣﻦ ﺑﺎﻧﻔﺘﺎﺡ ﺑﺎﺏ ﺍﻻﺟﺘﻬﺎﺩ ‪-‬ﻭﻫﻲ ﺍﳊﺎﻟﺔ ﺍﻟﻄﺒﻴﻌﻴﺔ‬ ‫‪-‬‬
‫ﺍﻟﱵ ﻻ ﳝﻜﻦ ﺇﻏﻼﻗﻬﺎ ﺑﻘﺮﺍﺭ‪ -‬ﻭﻣﺎ ﺩﺍﻣﺖ ﺃﺳﺒﺎﺏ ﺍﺧﺘﻼﻑ ﺍﻟﻨﺘﺎﺋﺞ ﺍﻻﺟﺘﻬﺎﺩﻳﺔ ﻗﺎﺋﻤﺔ ﻭﻃﺒﻴﻌﻴﺔ‪ ..‬ﻓﻤﻌـﲎ‬
‫ﺫﻟﻚ ﺍﻟﺮﺿﺎ ﺑﺎﺧﺘﻼﻑ ﺍﻵﺭﺍﺀ ﻭﺍﻟﻔﺘﺎﻭﻯ‪ ،‬ﻭﻣﻦ ﺍﳉﺪﻳﺮ ﺑﺎﻟﺬﻛﺮ ﻫﻨﺎ‪ :‬ﺃﻧﻨﺎ ﻻ ﳒﺪ ‪‬ﻴ‪‬ﺎ ﺇﺳﻼﻣﻴ‪‬ﺎ ﻋﻦ ﺍﻻﺧﺘﻼﻑ‬
‫ﰲ ﺍﻵﺭﺍﺀ‪ ،‬ﻭﺇﳕﺎ ﻳﻨﺼﺐ ﺍﻟﻨﻬﻲ ﻋﻠﻰ ﺍﻟﺘﻨﺎﺯﻉ ﺍﻟﻌﻤﻠﻲ ﺍﳌﹸﺬﻫﺐ ﻟﻠﻘﻮﺓ‪ ،‬ﻭﺍﻟﺘﻔﺮﻕ ﰲ ﺍﻟﺪﻳﻦ ﻭﺍﻟﺘﺤﺰﺏ ﺍﳌﻤﺰ‪‬ﻕ‪،‬‬
‫ﻭﺃﻣﺜﺎﻝ ﺫﻟﻚ‪ .‬ﻭﻫﺬﺍ ﻳﻌﱪ ﻋﻦ ﻋﻘﻼﻧﻴﺔ ﺍﻹﺳﻼﻡ ﻭﻣﻨﻄﻘﻴﺘﻪ‬
‫ﺍﻟﺜﺎﻟﺚ‪ :‬ﲡﻨﺐ ﺍﻟﺘﻜﻔﲑ ﻭﺍﻟﺘﻔﺴﻴﻖ ﻭﺍﻻ‪‬ﺎﻡ ﺑﺎﻻﺑﺘﺪﺍﻉ‪ :‬ﻭﳓﻦ ﻧﻌﺘﱪ ﻣﺴﺄﻟﺔ ﺍﻟﺘﻜﻔﲑ ﻣﻦ ﺍﳌﺼﺎﺋﺐ‬ ‫‪-‬‬
‫ﺍﻟﱵ ﺍﺑﺘﻠﻲ ‪‬ﺎ ﺗﺎﺭﳜﻨﺎ‪ ،‬ﻓﺮﻏﻢ ﺍﻟﻨﺼﻮﺹ ﺍﻟﺸﺮﻳﻔﺔ ﺍﻟﱵ ﲢﺪﺩ ﺍﳌﺴﻠﻢ ﻣﻦ ﺟﻬﺔ ﻭﲤﻨﻊ ﻣﻦ ﺍﻟﺘﻜﻔﲑ ﻟﻠﻤﺴﻠﻢ ﻣﻦ‬
‫ﺟﻬﺔ ﺃﺧﺮﻯ ﳊﻈﻨﺎ ﺳﺮﻳﺎﻥ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﺍﻟﱵ ﺣﺠﺮﺕ ﻋﻠﻰ ﺍﻟﻌﻘﻞ ﺃﻱ ﺇﺑﺪﺍﻉ ﺃﻭ ﳐﺎﻟﻔﺔ‬
‫ﺍﻟﺮﺍﺑﻊ‪ :‬ﻋﺪﻡ ﺍﳌﺆﺍﺧﺬﺓ ﺑﻠﻮﺍﺯﻡ ﺍﻟﺮﺃﻱ‪ :‬ﻣﻦ ﺍﳌﻨﻄﻘﻲ ﺃﻥ ﳛﺎﺳﺐ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﺭﺃﻳﻪ ﻭﻳﻨﺎﻗﺶ ﺑﻜﻞ‬ ‫‪-‬‬
‫ﺩﻗﺔ ﻭﺃﻧﺎﺓ‪ ،‬ﺇﻻ ﺃﻧﻨﺎ ﺍﻋﺘﺪﻧﺎ ﻋﻠﻰ ﻣﻨﺎﻗﺸﺎﺕ ﺗﺒﺘﲏ ﻋﻠﻰ ﻟﻮﺍﺯﻡ ﺍﻵﺭﺍﺀ‪ ،‬ﻭﺑﺎﻟﺘـﺎﱄ ﻳـﺄﰐ ﺍﻟـﺘﻜﻔﲑ ﻭﺍﻻ‪‬ـﺎﻡ‬
‫ﺑﺎﻻﺑﺘﺪﺍﻉ‪ ،‬ﰲ ﺣﲔ ﺃﻥ ﺻﺎﺣﺐ ﺍﻟﺮﺃﻱ ﻗﺪ ﻻ ﻳﻘﺒﻞ ﺗﻠﻚ ﺍﳌﻼﺯﻣﺔ‪ ...‬ﺇﻥ ﺍﳌﻨﺎﻗﺸﺔ ﺍﻟﻌﻠﻤﻴﺔ ﺍﳍﺎﺩﺋـﺔ ﺃﻣـﺮ‬
‫ﻣﻄﻠﻮﺏ‪ ،‬ﻭﻟﺴﻨﺎ ﻣﻊ ﺇﻏﻼﻕ ﺑﺎﺏ ﺍﻟﺒﺤﺚ ﺍﻟﻜﻼﻣﻲ ﻣﻄﻠﻘﹰﺎ‪ ،‬ﺑﻞ ﺍﳌﻨﻄﻖ ﻳﻘﺘﻀﻲ ﻓﺘﺤﻪ‪ ،‬ﻭﻟﻜﻨﻨـﺎ ﻧـﺪﻋﻮ‬
‫ﻟﻠﻤﻨﺎﻗﺸﺔ ﺍﳌﻨﻄﻘﻴﺔ‪...‬‬
‫ﺍﳋﺎﻣﺲ‪ :‬ﺍﻟﺘﻌﺎﻣﻞ ﺑﺎﺣﺘﺮﺍﻡ ﻋﻨﺪ ﺍﳊﻮﺍﺭ‪ :‬ﺫﻟﻚ ﺃﻧﻨﺎ ﻧﻌﻠﻢ ﺃﻥ ﺍﳊﻮﺍﺭ ﻫﻮ ﺍﳌﻨﻄﻖ ﺍﻹﻧﺴﺎﱐ ﺍﻟﺴﻠﻴﻢ‬ ‫‪-‬‬
‫ﰲ ﻧﻘﻞ ﺍﻟﻔﻜﺮ ﺇﱃ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻭﺃﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻃﺮﺡ ﻧﻈﺮﻳﺔ ﺭﺍﺋﻌﺔ ﻟﻠﺤﻮﺍﺭ ﺍﳌﻄﻠﻮﺏ‪ ،‬ﺗﻨﺎﻭﻟﺖ ﻣﻘﺪﻣﺎﺕ‬
‫ﺍﳊﻮﺍﺭ ﻭﻇﺮﻭﻓﻪ ﻭﺃﻫﺪﺍﻓﻪ ﻭﻟﻐﺘﻪ ﺑﺸﻜﻞ ﻻ ﻣﺜﻴﻞ ﻟﻪ‪ ،‬ﻭﻛﺎﻥ ﳑﺎ ﺗﻨﺎﻭﻟﻪ ﻣﺴﺄﻟﺔ ﺍﻻﺳﺘﻤﺎﻉ ﻟـﻶﺭﺍﺀ ﻭﺍﺗﺒـﺎﻉ‬
‫ﺃﺣﺴﻨﻬﺎ‪ ،‬ﻭﻣﺴﺄﻟﺔ ﻋﺪﻡ ﺍﻟﺘﺠﺮﻳﺢ‪...‬‬
‫ﺍﻟﺴﺎﺩﺱ‪ :‬ﲡﻨﺐ ﺍﻹﺳﺎﺀﺓ ﳌﻘﺪﺳﺎﺕ ﺍﻵﺧﺮﻳﻦ‪ :‬ﻭﺍﳊﻘﻴﻘﺔ ﻫﻲ ﺃﻥ ﻫﺬﺍ ﺍﻷﻣﺮ ﻳﺘﺒﻊ ﺍﳌﺒﺪﺃ ﺍﻟﺴﺎﺑﻖ‪،‬‬ ‫‪-‬‬
‫ﺑﻞ ﻫﻮ ﰲ ﺍﻟﻮﺍﻗﻊ ﺃﻭﱃ ﻣﻨﻪ؛ ﻷﻧﻪ ﳜﻠﻖ ﺟﻮ‪‬ﺍ ﻋﺎﻃﻔﻴ‪‬ﺎ ﻣﻌﺎﻛﺴ‪‬ﺎ‪ ،‬ﻭﻳﻔﻘﺪ ﺍﳊﻮﺍﺭ ﺗﻮﺍﺯﻧﻪ ﺍﳌﻄﻠﻮﺏ‪ .‬ﻭﻗﺪ ﺭﺃﻳﻨﺎ‬

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 ‫ﺍﻟﻘﺮﺁﻥ ﻳﻨﻬﻰ ﻋﻦ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﻓﻴﻘﻮﻝ ﺗﻌﺎﱃ‪) :‬ﻭ‪‬ﻻ ﺗ‪‬ﺴ‪‬ﺒ‪‬ﻮﺍ ﺍﻟﱠﺬ‪‬ﻳﻦ‪ ‬ﻳ‪‬ﺪ‪‬ﻋ‪‬ﻮﻥﹶ ﻣ‪‬ﻦ‪ ‬ﺩ‪‬ﻭﻥ‪ ‬ﺍﻟﻠﱠﻪ‪ ‬ﻓﹶﻴ‪‬ﺴ‪‬ﺒ‪‬ﻮﺍ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﺪ‪‬ﻭ‪‬ﺍ ﺑﹺﻐ‪‬ﻴ‪ ‬ﹺﺮ‬
‫ﻋ‪‬ﻠﹾﻢﹴ ﻛﹶﺬﹶﻟ‪‬ﻚ‪ ‬ﺯ‪‬ﻳ‪‬ﻨ‪‬ﺎ ﻟ‪‬ﻜﹸﻞﱢ ﺃﹸﻣ‪‬ﺔ‪ ‬ﻋ‪‬ﻤ‪‬ﻠﹶﻬ‪‬ﻢ‪ ‬ﺛﹸﻢ‪ ‬ﺇﹺﻟﹶﻰ ﺭ‪‬ﺑ‪‬ﻬﹺﻢ‪ ‬ﻣ‪‬ﺮ‪‬ﺟﹺﻌ‪‬ﻬ‪‬ﻢ‪ ‬ﻓﹶﻴ‪‬ﻨ‪‬ﺒ‪‬ﺌﹸﻬ‪‬ﻢ‪ ‬ﺑﹺﻤ‪‬ﺎ ﻛﹶـﺎﻧ‪‬ﻮﺍ ﻳ‪‬ﻌ‪‬ﻤ‪‬ﻠﹸـﻮﻥﹶ( ﻭﺍﻟﻨﺼـﻮﺹ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺴﺐ ﻭﺍﻟﻠﻌﻦ ﻣﻌﺮﻭﻓﺔ‪...‬‬
‫ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﳊﺮﻳﺔ ﰲ ﺍﺧﺘﻴﺎﺭ ﺍﳌﺬﻫﺐ‪ :‬ﺫﻟﻚ ﺃﻧﻨﺎ ﺑﻌﺪ ﺃﻥ ﺍﻋﺘﱪﻧﺎ ﺍﳌﺬﺍﻫﺐ ﻧﺘﻴﺠﺔ ﺍﺟﺘﻬﺎﺩﺍﺕ ﲰـﺢ‬ ‫‪-‬‬
‫‪‬ﺎ ﺍﻹﺳﻼﻡ‪ ،‬ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﻌﺪﻫﺎ ﺳﺒﻼ ﻣﻄﺮﻭﺣﺔ ﻟﻺﻳﺼﺎﻝ ﺇﱃ ﻣﺮﺿﺎﺓ ﺍﷲ ﺗﻌﺎﱃ‪ .‬ﻭﺣﲔ ﲣﺘﻠﻒ ﻓـﺈﻥ ﻣـﻦ‬
‫ﺍﻟﻄﺒﻴﻌﻲ ﺃﻥ ﻳﺪﺭﺱ ﺍﳌﺴﻠﻢ ﻫﺬﻩ ﺍﳌﺬﺍﻫﺐ ﻭﻳﻨﺘﺨﺐ ﺍﻷﻓﻀﻞ ﻣﻨﻬﺎ ﻭﻓﻖ ﻣﻌﺎﻳﲑﻩ ﺍﻟﱵ ﻳـﺆﻣﻦ ‪‬ـﺎ‪ ،‬ﻭﺍﻟـﱵ‬
‫ﻳﺸﺨﺺ ﻣﻦ ﺧﻼﳍﺎ ﺃﻧﻪ ﺃﺑﺮﺃ ﺫﻣﺘﻪ ﺃﻣﺎﻡ ﺍﷲ ﻭﺃﺩ‪‬ﻯ ﺃﻣﺎﻧﺘﻪ ﻭﻋﻬﺪﻩ‪ .‬ﻭﺣﻴﻨﺌﺬ ﻓﻠﻴﺲ ﻷﺣﺪ ﺃﻥ ﻳﻠﻮﻣﻪ ﻋﻠـﻰ‬
‫ﺍﺧﺘﻴﺎﺭﻩ ﺣﱴ ﻟﻮ ﱂ ﻳﺮﺗﺢ ﳍﺬﺍ ﺍﻻﺧﺘﻴﺎﺭ‪ .‬ﻛﻤﺎ ﺃﻧﻪ ﻻ ﻣﻌﲎ ﻹﺟﺒﺎﺭ ﺃﺣﺪ ﻋﻠﻰ ﺍﺧﺘﻴﺎﺭ ﻣﺬﻫﺐ ﻣﺎ؛ ﻷﻥ ﺫﻟﻚ‬
‫ﳑﺎ ﻳﺮﺗﺒﻂ ﺑﺎﻟﻘﻨﺎﻋﺎﺕ ﺍﻹﳝﺎﻧﻴﺔ‪ ،‬ﻭﻫﻲ ﺃﻣﺮ ﻻ ﳝﻜﻦ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻴﻪ ﺇﻻ ﺑﺎﻟﺪﻟﻴﻞ ﻭﺍﻟﱪﻫﺎﻥ‪ .‬ﻭﻫﻨﺎ ﺃﺅﻛﺪ ﺃﻥ ﻟﻜﻞ‬
‫ﻣﺬﻫﺐ ﺍﳊﻖ ﰲ ﺗﻮﺿﻴﺢ ﺁﺭﺍﺋﻪ ﻭﺩﻋﻤﻬﺎ‪ ،‬ﺩﻭﳕﺎ ﺗﻌﺪ‪ ‬ﻋﻠﻰ ﺍﻵﺧﺮﻳﻦ ﺃﻭ ‪‬ﻮﻳﻞ ﺃﻭ ﲡﺮﻳﺢ‪ ،‬ﻓـﻼ ﻧـﺪﻋﻮ ﺇﱃ‬
‫ﺇﻏﻼﻕ ﺑﺎﺏ ﺍﻟﺒﺤﺚ ﺍﳌﻨﻄﻘﻲ ﺍﻟﺴﻠﻴﻢ‪ ،‬ﻭﺇﳕﺎ ﻧﺮﻓﺾ ﳏﺎﻭﻻﺕ ﺍﻻﺳﺘﻐﻼﻝ ﺍﻟﺴﻴﺊ‪ ،‬ﻭﺍﻻﺳﺘﻀﻌﺎﻑ‪ ،‬ﻭﺍﳉﺪﺍﻝ‬
‫ﺍﻟﻌﻘﻴﻢ‪ ،‬ﻭﻓﺮﺽ ﺍﻟﺮﺃﻱ‪ ،‬ﻭﺃﻣﺜﺎﻝ ﺫﻟﻚ‪.‬‬
‫ﺛﺎﻟﺜﺎ‪ :‬ﺩﻭﺭ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﳌﻔﻜﺮﻳﻦ ﰲ ﻋﻤﻠﻴﺔ ﺍﻟﺘﻘﺮﻳﺐ‪:‬‬
‫ﻻ ﺷﻚ ﺃﻥ ﺍﻟﻌﺐﺀ ﺍﻷﻛﱪ ﻣﻦ ﺍﻟﻌﻤﻠﻴﺔ ﻳﻘﻊ ﻋﻠﻰ ﻋﺎﺗﻖ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﳌﻔﻜﺮﻳﻦ ﰲ ﳎﺎﻝ ﺍﻟﺘﻘﺮﻳـﺐ ﻭﻧﻘﺘـﺮﺡ‬
‫ﺑﺎﺧﺘﺼﺎﺭ ﺍﻷﺩﻭﺍﺭ ﺍﻟﱵ ﳚﺐ ﺃﻥ ﻳﻘﻮﻣﻮﺍ ‪‬ﺎ‪:‬‬
‫‪ -١‬ﺿﺮﻭﺭﺓ ﺍﻟﺘﻌﻤﻖ ﰲ ﺃﺳﺲ ﻫﺬﻩ ﺍﳊﺮﻛﺔ ﻭﻗﻴﻤﻬﺎ‪ ،‬ﻭﺗﺄﺻﻴﻠﻬﺎ ﰲ ﻧﻔﻮﺳﻬﻢ‪ ،‬ﻭﻋﻜﺴﻬﺎ ﰲ ﲝﻮﺛﻬﻢ‬
‫ﻭﺩﺭﺍﺳﺎ‪‬ﻢ ﻭﻛﺘﺎﺑﺎ‪‬ﻢ‪ ،‬ﺑﻞ ﻭﺃﺧﺬﻫﺎ ﺑﻌﲔ ﺍﻻﻋﺘﺒﺎﺭ ﰲ ﺍﺳﺘﻨﺒﺎﻃﺎ‪‬ﻢ ﺍﻟﻔﻘﻬﻴﺔ ﻭﺍﻟﻔﻜﺮﻳﺔ‬
‫‪ -٢‬ﺍﻟﻌﻤﻞ ﺍﳌﻨﺴﻖ ﻋﻠﻰ ﺗﻮﻋﻴﺔ ﺍﻷﻣﺔ ﻭﺍﻻﻧﺘﻘﺎﻝ ﺑﻘﺎﻓﻠﺔ ﺍﻟﺘﻘﺮﻳﺐ ﺇﱃ ﺍﳌﺴﺘﻮﻯ ﺍﳉﻤـﺎﻫﲑﻱ‪ ،‬ﻓـﻼ‬
‫ﻳﺸﻌﺮ ﺍﻟﻔﺮﺩ ﺍﳌﺴﻠﻢ ﲡﺎﻩ ﺍﻵﺧﺮ ﺇﻻ ﺑﺸﻌﻮﺭ ﺍﻷﺧﻮﺓ ﺍﻟﺼﺎﺩﻗﺔ ﻭﺍﻟﺘﻌﺎﻭﻥ‪ ،‬ﺭﻏﻢ ﺍﻻﺧﺘﻼﻑ ﺍﳌﺬﻫﱯ‪ ،‬ﻭﺗﺘﺴـﻊ‬
‫ﺍﻟﺼﺪﻭﺭ ﻟﻠﻤﻤﺎﺭﺳﺎﺕ ﻭﺍﻟﺘﻌﺪﺩﻳﺔ ﺍﳌﺬﻫﺒﻴﺔ‪ ،‬ﻭﺗﻨﺘﻔﻲ ﺍﳌﺸﺎﺣﻨﺎﺕ ﺍﻟﻌﺎﻃﻔﻴﺔ ﻭﺍﻟﺘﺮﺳﺒﺎﺕ ﺍﻟﺘﺎﺭﳜﻴﺔ‪...‬‬
‫‪ -٣‬ﺍﻟﺴﻌﻲ ﺍﳌﺸﺘﺮﻙ ﺍﳌﺘﻀﺎﻓﺮ ﻻﲣﺎﺫ ﺍﳌﻮﺍﻗﻒ ﺍﻟﻮﺣﺪﻭﻳﺔ ﺍﻟﻨﻤﻮﺫﺟﻴﺔ ﰲ ﻛﻞ ﺍﻟﻘﻀﺎﻳﺎ ﺍﳌﺼﲑﻳﺔ ﻣﻦ‬
‫ﻗﺒﻴﻞ‪- :‬ﺗﻄﺒﻴﻖ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‪- .‬ﲢﻘﻴﻖ ﻧﻈﺎﻡ ﺍﻟﺴﻴﺎﺩﺓ ﺍﻟﺸﻌﺒﻴﺔ ﰲ ﺍﻹﻃﺎﺭ ﺍﻟﺪﻳﲏ‪- .‬ﻣﻮﺍﺟﻬﺔ ﺍﻟﻌـﺪﻭ‬
‫ﻭﺧﻄﻄﻪ ﰲ ﳏﻮ ﻭﺟﻮﺩ ﺍﻷﻣﺔ ﻭﻫﻮﻳﺘﻬﺎ‪- .‬ﺻﻴﺎﻧﺔ ﻭﺣﺪﺓ ﺍﻷﻣﺔ ﻭﻧﺒﺬ ﺍﻟﺘﻔﺮﻗﺔ‪- .‬ﺗﻘﺪﱘ ﺍﳌﺼﺎﱀ ﺍﻟﻌﺎﻣﺔ ﻋﻠﻰ‬
‫ﺍﳌﺼﺎﱀ ﺍﳋﺎﺻﺔ‪.‬‬
‫‪ -٤‬ﺗﺸﺠﻴﻊ ﺇﳚﺎﺩ ﺍﳌﺆﺳﺴﺎﺕ ﺍﻟﺘﻘﺮﻳﺒﻴﺔ ﻣﻦ ﻗﺒﻴﻞ‪- :‬ﺃﻗﺴﺎﻡ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﺘﻘﺮﻳﺒﻴﺔ ﺍﳌﻘﺎﺭﻧﺔ‪- .‬ﺍﻟﻨﻮﺍﺩﻱ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﳌﺸﺘﺮﻛﺔ‪- .‬ﺍﳌﻌﺴﻜﺮﺍﺕ ﺍﻟﺘﻘﺮﻳﺒﻴﺔ ﰲ ﳐﺘﻠﻒ ﺍﻟﺸﺆﻭﻥ‪- .‬ﺇﳚﺎﺩ ﲨﺎﻋﺎﺕ ﺍﻟﺘﻘﺮﻳﺐ ﰲ ﺷـﱴ‬
‫ﺃﻣﺎﻛﻦ ﻭﺟﻮﺩ ﺍﳌﺴﻠﻤﲔ‪ .‬ﺃﻣﺎ ﺍﳌﺮﺍﻛﺰ‪ ،‬ﺑﻞ ﻭﺍﳊﻜﻮﻣﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻓﻴﻤﻜﻨﻬﺎ ﺃﻥ ﺗﻘﻮﻡ ﺑﺪﻭﺭ ﻣﻬﻢ ﰲ ﻫﺬﺍ‬
‫ﺍ‪‬ﺎﻝ ﻣﻦ ﺧﻼﻝ ﺗﺸﺠﻴﻊ ﺣﺮﻛﺔ ﺍﻟﺘﻘﺮﻳﺐ‪ ،‬ﻭﺇﻗﺎﻣﺔ ﺍﳌﺆﲤﺮﺍﺕ‪ ،‬ﻭﺗﻨﻔﻴﺬ ﺍﳌﺸﺮﻭﻋﺎﺕ‪ ،‬ﻭﺍﻋﺘﻤـﺎﺩ ﺍﻹﻋـﻼﻡ‬
‫ﺍﳌﺴﺆﻭﻝ‪ ،‬ﻭﻧﻔﻲ ﻣﻈﺎﻫﺮ ﺍﻟﺘﻔﺮﻗﺔ ﻭﻋﻨﺎﺻﺮﻫﺎ‪ ،‬ﻭﻧﺸﺮ ﺛﻘﺎﻓﺔ ﺍﻟﺘﺴﺎﻣﺢ ﺍﳌﺬﻫﱯ‪ ،‬ﻭﺃﻣﺜﺎﻝ ﺫﻟﻚ‪(.‬ﺍﻩ‬

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 ‫ﺧﺎﻣﺴﺎ ‪ :‬ﻣﻘﺘﻄﻔﺎت ﻣﻦ ﻛﻼم اﻟﺸﯿﺦ ﻣﺤﻤﺪ ﻣﮭﺪي ﺷﻤﺲ اﻟﺪﯾﻦ‬
‫ﻣﻦ ﻭﺭﻗﺔ ﻋﻤﻠﻪ ﺍﻟﱵ ﻗﺪﻣﻬﺎ ﳌﺆﲤﺮ ﺍﻟﺒﺤﺮﻳﻦ ﺍﻟﺴﺎﺑﻖ ﺍﻟﺬﻛﺮ ﻭﺍﻟﱵ ﻛﺎﻧﺖ ﺑﻌﻨﻮﺍﻥ‪:‬‬
‫)ﳓﻮ ﻣﻴﺜﺎﻕ ﺗﺄﺳﻴﺴﻲ ﳍﻴﺌﺔ ﻗﻀﺎﻳﺎ ﺍﻟﻮﺣﺪﺓ ﻭﺍﻟﺘﻘﺮﻳﺐ(‬
‫ﻭﻗﺪ ﺫﻛﺮ ﻃﺎﺋﻔﺔ ﻣﻦ ﺍﻷﺳﺲ ﻓﻘﺎﻝ‪ :‬ﺇﻥ ﺍﳌﻴﺜﺎﻕ ﺍﻟﺘﺄﺳﻴﺴﻲ ﳍﻴﺌﺔ ﻗﻀﺎﻳﺎ ﺍﻟﻮﺣﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺍﻟﺘﻘﺮﻳﺐ ﺑـﲔ‬
‫ﺍﳌﺬﺍﻫﺐ ﻳﻘﻮﻡ ﻋﻠﻰ ﺍﻷﺳﺲ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
‫ﺍﻷﺳﺎﺱ ﺍﻷﻭﻝ‪ :‬ﻫﻮ ﺃﻥ ﺍﳌﺴﻠﻤﲔ ﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺃﻣﺮ ﺟﺎﻣﻊ ﻳﻮﺣﺪﻫﻢ ﰲ ﺩﺍﺋﺮﺓ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻋﻠـﻰ ﻫـﺬﺍ‬
‫ﺍﻷﺳﺎﺱ ﻳﺘﺸﻜﻞ ﻣﻨﻬﻢ ﲨﻴﻌﺎ ﻛﻴﺎﻥ ﺍﻷﻣﺔ ﻭﻳﻨﺘﺰﻉ ﻣﻦ ﻫﺬﺍ ﺍﻟﻮﺍﻗﻊ ﻣﻔﻬﻮﻡ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﺬﻱ ﺛﺒﺖ ﻟـﻪ‬
‫ﰲ ﺍﻟﺸﺮﻉ ﺃﺣﻜﺎﻡ ﺷﺮﻋﻴﺔ ﻭﺿﻌﻴﺔ ﻭﺗﻜﻠﻴﻔﻴﺔ‪ .‬ﺇﻥ ﺍﻟﺜﻮﺍﺑﺖ ﺍﻟﻜﱪﻯ ﰲ ﺍﻹﺳﻼﻡ ﺍﻟﱵ ﺃﲨﻊ ﺍﳌﺴﻠﻤﻮﻥ ﻋﻠـﻰ‬
‫ﺍﻹﳝﺎﻥ ‪‬ﺎ ﻭﺍﻻﻟﺘﺰﺍﻡ ‪‬ﺎ ﻫﻲ ﺃﺳﺎﺱ ﺍﻹﺳﻼﻡ‪ ،‬ﺣﻴﺚ ﺇﻥ ﺍﳌﺴﻠﻢ ﻫﻮ ﻣﻦ ﺁﻣﻦ ﻭﺍﻟﺘﺰﻡ ‪‬ﺎ‪ ،‬ﻭﺃﻥ ﻣﻦ ﺃﻧﻜﺮﻫﺎ ﺃﻭ‬
‫ﺃﻧﻜﺮ ﺑﻌﻀﻬﺎ ﻟﻴﺲ ﻣﺴﻠﻤﺎ‪ ،‬ﻭﻫﺬﻩ ﻣﻮﺿﻊ ﻭﻓﺎﻕ ﺑﲔ ﺍﳌﺴﻠﻤﲔ‪ .‬ﻭ‪‬ﺬﺍ ﻳﺘﺒﲔ ﺃﻥ ﺍﻟﻮﺍﻗﻊ ﺍﻟﺘﻨﻈﻴﻤﻲ ﻟﻸﻣﺔ ﻫﻮ‬
‫ﺍﻟﻮﺣﺪﺓ‪.‬‬
‫ﺍﻷﺳﺎﺱ ﺍﻟﺜﺎﱐ‪ :‬ﺇﻥ ﺍﻟﺘﻤﺬﻫﺐ ﻇﺎﻫﺮﺓ ﻃﺒﻴﻌﻴﺔ ﰲ ﻛﻞ ﻋﺎﱂ ﺛﻘﺎﰲ ﺣﻀﺎﺭﻱ ﻭﻫﻮ ﻣﺎ ﻳﺘﻔﻖ ﻣﻊ ﺍﻟﻔﻄﺮﺓ‪ .‬ﺇﻧﻨﺎ‬
‫ﻻ ﻧﻌﺘﱪ ﺍﻟﺘﻤﺬﻫﺐ ﺑﺎﳌﻌﲎ ﺍﻟﻔﻘﻬﻲ ﲤﺰﻗﺎ ﰲ ﺍﻹﺳﻼﻡ‪ ،‬ﺑﻞ ﻫﻮ ﻣﻨﺴﺠﻢ ﻣﻊ ﻃﺒﻴﻌﺔ ﺍﺧﺘﻼﻑ ﺍﻷﻓﻬﺎﻡ ﻭﺍﳌﺪﺍﺭﻙ‬
‫ﻭﺍﻟﺮﺅﻯ ﰲ ﺿﻤﻦ ﺍﻹﻃﺎﺭ ﺍﻟﻮﺍﺣﺪ ﺍﳉﺎﻣﻊ‪ .‬ﺇﻥ ﺍﻻﺧﺘﻼﻓﺎﺕ ﺍﳌﺬﻫﺒﻴﺔ ﺃﻣﺮ ﻃﺒﻴﻌـﻲ‪ ،‬ﻭﻫـﻲ ﻧﺎﺷـﺌﺔ ﻣـﻦ‬
‫ﺍﻻﺧﺘﻼﻑ ﺍﻻﺟﺘﻬﺎﺩﻱ ﰲ ﻓﻬﻢ ﻇﻮﺍﻫﺮ ﺍﻟﻜﺘﺎﺏ ﻭﰲ ﺗﻘﻴﻴﻢ ﺍﻟﺴﻨﺔ‪ ،‬ﺇﻥ ﻣﻦ ﺣﻴﺚ ﺍﻟﺼﺪﻭﺭ ﺃﻭ ﻣﻦ ﺣﻴـﺚ‬
‫ﺍﻟﻈﻬﻮﺭ‪.‬‬
‫ﺍﻷﺳﺎﺱ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺇﻥ ﺍﳌﺮﺟﻊ ﰲ ﻓﻬﻢ ﻣﻨﻬﺞ ﻛﻞ ﻣﺬﻫﺐ ﻭﺭﺅﻳﺘﻪ ﺍﻟﻌﻘﺎﺋﺪﻳﺔ ﻭﻣﻨﻬﺠﻪ ﺍﻟﻔﻘﻬﻲ ﻫﻮ ﺃﺋﻤـﺔ‬
‫ﻭﻋﻠﻤﺎﺀ ﺍﳌﺬﻫﺐ ﻧﻔﺴﻪ‪ ،‬ﻭﺍﻟﻜﺘﺐ ﺍﳌﻌﺘﻤﺪﺓ ﻓﻴﻪ ﻋﻠﻰ ﻧﻄﺎﻕ ﻭﺍﺳﻊ ﻭﺭﲰﻲ ﻭﻟﻴﺲ ﺍﻵﺭﺍﺀ ﺍﻟﺸﺎﺫﺓ ﻣﻨـﻪ‪،‬‬
‫ﻭﻟﻴﺲ ﻣﺎ ﻳﻘﻮﻟﻪ ﻋﻨﻪ ﺃﻭ ﻣﺎ ﻗﺎﻟﻪ ﻋﻨﻪ ﰲ ﺍﳌﺎﺿﻲ ﺧﺼﻮﻣﻪ ﻭﻣﻨﺎﻭﺋﻮﻩ ﰲ ﺍﳌﺬﺍﻫﺐ ﺍﻷﺧﺮﻯ‪ .‬ﻭﻻ ﳚﻮﺯ ﺃﻥ‬
‫ﺗﻜﻮﻥ ﻣﻮﺿﻮﻉ ﺍﺟﺘﻬﺎﺩﺍﺕ ﺃﻭ ﺃﺣﻜﺎﻡ ﻣﻦ ﻗﺒﻞ ﻣﺼﺎﺩﺭ ﺃﺧﺮﻯ ﰲ ﻣﺬﺍﻫﺐ ﺃﺧﺮﻯ‪.‬‬
‫ﺍﻷﺳﺎﺱ ﺍﻟﺮﺍﺑﻊ‪ :‬ﲢﺮﱘ ﺍﻟﺘﺒﺸﲑ ﰲ ﺩﺍﺧﻞ ﺍﻹﺳﻼﻡ‪ ،‬ﻓﻼ ﳚﻮﺯ ﻟﻠﺸﻴﻌﺔ ﺃﻥ ﻳﻘﻮﻣﻮﺍ ﺑﻨﺸﺎﻁ ﺗﺒﺸﲑﻱ ﺩﺍﺧﻞ‬
‫ﻫﺬﺍ ﺍﳌﺬﻫﺐ ﺍﻹﺳﻼﻣﻲ ﺃﻭ ﺫﺍﻙ‪ ،‬ﻭﻻ ﻳﺼﺢ ﻣﻦ ﺃﻱ ﻣﺬﻫﺐ ﻣﻨﻔﺮﺩ ﺃﻥ ﻳﻘﻮﻡ ﺑﻨﺸـﺎﻁ ﺗﺒﺸـﲑﻱ ﻋﻠـﻰ‬
‫ﻣﺴﺘﻮﻯ ﻋﺎﻡ ﺩﺍﺧﻞ ﺍﳌﺬﺍﻫﺐ ﺍﻷﺧﺮﻯ‪ .‬ﻛﻤﺎ ﻻ ﳚﻮﺯ ﻭﻻ ﻳﺼﺢ ﺃﻥ ﻳﻘﻮﻡ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺑﺎﻋﺘﺒـﺎﺭﻫﻢ ﻛﺘﻠـﺔ‬
‫ﻋﻘﺎﺋﺪﻳﺔ ﺑﺄﻧﺸﻄﺔ ﺗﺒﺸﲑﻳﺔ ﻣﱪﳎﺔ ﻭﳑﻨﻬﺠﺔ ﺩﺍﺧﻞ ﺍﻟﺸﻴﻌﺔ‪ ،‬ﻭﺃﻣﺎ ﺍﻻﻧﺘﻘﺎﻝ ﻣﻦ ﻣﺬﻫﺐ ﺇﱃ ﻣﺬﻫﺐ ﻋﻠـﻰ‬
‫ﺻﻌﻴﺪ ﻓﺮﺩﻱ ﻓﻬﺬﺍ ﺷﺄﻥ ﻣﻦ ﺷﺆﻭﻥ ﻛﻞ ﺷﺨﺺ ﲝﺴﺐ ﻗﻨﺎﻋﺎﺗﻪ ﺍﻟﱵ ﻳﻜﻮ‪‬ﺎ ﻧﺘﻴﺠﺔ ﻟﻘﺮﺍﺀﺍﺗﻪ ﻭﺗﻔﻜﲑﻩ‬
‫ﺍﳋﺎﺹ‪ .‬ﻭﺇﺫﺍ ﻗﺮﺭ ﻣﺴﻠﻢ ﻣﻦ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻣﻦ ﻣﺬﻫﺐ ﻣﻌﲔ‪ ،‬ﺍﻻﻧﺘﻘﺎﻝ ﺇﱃ ﻣﺬﻫﺐ ﺁﺧﺮ ﻓﺈﻥ ﺇﺭﺍﺩﺗﻪ‪ ،‬ﻭﺭﻏﺒﺘﻪ‬
‫ﳚﺐ ﺃﻥ ﲢﺘﺮﻡ‪ ،‬ﻭﺗﻄﺒﻖ ﻋﻠﻴﻪ ﺑﺎﺣﺘﺮﺍﻡ ﺃﺣﻜﺎﻡ ﺍﳌﺬﻫﺐ ﺍﻟﺬﻱ ﺍﺧﺘﺎﺭﻩ ﲝﺮﻳﺔ ﺿﻤﲑﻩ‪.‬‬

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 ‫ﺍﻷﺳﺎﺱ ﺍﳋﺎﻣﺲ‪ :‬ﻻ ﳚﻮﺯ ﺃﻥ ﺗﺆﺩﻱ ﺍﻻﺧﺘﻼﻓﺎﺕ ﺍﳌﺬﻫﺒﻴﺔ ﺩﺍﺧﻞ ﺍ‪‬ﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ ﺍﻟـﻮﻃﲏ ﰲ ﺃﻱ‬
‫ﺩﻭﻟﺔ ﺇﺳﻼﻣﻴﺔ ﺃﻭ ﻋﻠﻰ ﻣﺴﺎﺣﺔ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻛﻠﻪ‪ ،‬ﺇﱃ ﺍﻋﺘﺒﺎﺭ ﺃﻱ ﻓﺮﻳﻖ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺃﻗﻠﻴﺔ ﻻ ﺗﺘﻤﺘﻊ‬
‫ﲝﻘﻮﻕ ﺍﻷﻛﺜﺮﻳﺔ ﺍﳌﺬﻫﺒﻴﺔ ﰲ ﺫﻟﻚ ﺍ‪‬ﺘﻤﻊ ﺃﻭ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺑﻞ ﳚﺐ ﺃﻥ ﻳﻌﺘﱪ ﺍﳉﻤﻴـﻊ‬
‫ﺳﻮﺍﺀ ﰲ ﺣﻘﻮﻕ ﺍﳌﻮﺍﻃﻨﺔ ﻭﻭﺍﺟﺒﺎ‪‬ﺎ‪.‬‬
‫ﺍﻷﺳﺎﺱ ﺍﻟﺴﺎﺩﺱ‪ :‬ﻓﺘﺢ ﺑﺎﺏ ﺍﻻﺟﺘﻬﺎﺩ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﺳﺲ‪ :‬ﻧﺪﻋﻮ ﺇﱃ ﺗﻌﺰﻳﺰ ﺍﻻﲡﺎﻩ ﺍﻟﻌﺎﻡ ﺍﻟﺬﻱ ﻭﻓﻖ ﺍﷲ‬
‫ﻟﻪ ﰲ ﺍﻷﻋﺼﺎﺭ ﺍﻷﺧﲑﺓ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻫﻮ ﻓﺘﺢ ﺑﺎﺏ ﺍﻻﺟﺘﻬﺎﺩ‪.‬‬
‫ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻷﺳﺎﺱ ﻧﻼﺣﻆ ﺃﻥ ﺍﻻﺟﺘﻬﺎﺩ ﻻ ﻳﺰﺍﻝ ﺍﺟﺘﻬﺎﺩﺍ ﻣﺬﻫﺒﻴﺎ ﻋﻨﺪ ﺍﳉﻤﻴﻊ‪ ،‬ﲝﻴﺚ ﺇﻥ ﻛﻞ ﺃﺋﻤـﺔ‬
‫ﻭﻓﻘﻬﺎﺀ ﻛﻞ ﻣﺬﻫﺐ ﻳﻌﻤﻠﻮﻥ ﻋﻠﻰ ﺍﻻﺟﺘﻬﺎﺩ ﰲ ﻧﻄﺎﻕ ﻣﻨﻬﺞ ﻭﺃﺻﻮﻝ ﻭﻗﻮﺍﻋﺪ ﻣﺬﻫﺒﻬﻢ ﺍﳋﺎﺹ‪ ،‬ﻭﻫﺬﺍ ﺃﻣﺮ‬
‫ﺣﺴﻦ ﰲ ﺫﺍﺗﻪ‪ ،‬ﻭﻟﻜﻦ ﻫﺬﺍ ﻻ ﳜﺪﻡ ﻣﻘﺼﺪ ﺍﻟﻮﺣﺪﺓ ﻭﺍﻟﺘﻘﺮﻳﺐ‪ ،‬ﻭﺇﳕﺎ ﻳﻌﺰﺯ ﺍﳊﻴﻮﻳﺔ ﺍﻟﻔﻜﺮﻳﺔ ﻭﺍﻟﻔﻘﻬﻴـﺔ ﰲ‬
‫ﺩﺍﺧﻞ ﻫﺬﺍ ﺍﳌﺬﻫﺐ ﺍﳌﻌﲔ ﺑﺎﳋﺼﻮﺹ‪.‬‬
‫ﳓﻦ ﻧﺪﻋﻮ ‪-‬ﰲ ﻧﻄﺎﻕ ﻣﺸﺮﻭﻉ ﺗﺄﺻﻴﻞ ﻭﺣﺪﺓ ﺍﳌﺴﻠﻤﲔ ﻭﺍﻟﺘﻘﺮﻳﺐ ﺑﲔ ﺍﳌﺬﺍﻫﺐ‪ -‬ﺇﱃ ﺗﺄﺳﻴﺲ ﻣﻨـﻬﺞ‬
‫ﺍﻻﺟﺘﻬﺎﺩ ﺍﳌﻄﻠﻖ ﺍﻟﻌﺎﻡ ﰲ ﲨﻴﻊ ﺍﳌﺬﺍﻫﺐ‪ .‬ﻭﻣﻦ ﻫﻨﺎ ﳚﺐ ﺃﻥ ﺗﻌﺰﺯ ﰲ ﲨﻴﻊ ﺍﻟﺪﻭﺍﺋﺮ ﺍﻟﻌﻠﻤﻴﺔ ﻋﻨﺪ ﲨﻴـﻊ‬
‫ﺍﳌﺴﻠﻤﲔ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻷﺻﻮﻟﻴﺔ ﻭﺍﻟﻔﻘﻬﻴﺔ ﺍﳌﻘﺎﺭﻧﺔ‪ ،‬ﺪﻑ ﺍﻟﻌﻤﻞ ﻋﻠﻰ ﺗﻜﻮﻳﻦ ﳎﺘﻬﺪﻳﻦ ﻣﻄﻠﻘﲔ ﰲ ﺍﳌﺬﺍﻫﺐ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﻛﻠﻬﺎ‪ ،‬ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﻹﺳﻼﻡ ﻛﻠﻪ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﻣﺬﻫﺐ ﻣﻌﲔ‪.‬‬
‫ﻓﻠﻴﻜﻦ ﻫﻨﺎﻙ ﻣﺴﺘﻮﻳﺎﻥ ﻣﻦ ﺍﻻﺟﺘﻬﺎﺩ‪ :‬ﻣﺴﺘﻮﻯ ﺍﻻﺟﺘﻬﺎﺩ ﺍﳌﺬﻫﱯ ﺍﳋﺎﺹ ﺍﻟﺬﻱ ﻳﻠﱯ ﺣﺎﺟـﺔ ﺃﺗﺒـﺎﻉ‬
‫ﺍﳌﺬﻫﺐ‪ ،‬ﻭﺍﺟﺘﻬﺎﺩ ﻣﻄﻠﻖ ﻋﺎﻡ ﻳﻠﱯ ﺣﺎﺟﺔ ﺍﻷﻣﺔ ﰲ ﻗﻀﺎﻳﺎﻫﺎ ﺍﻟﻜﱪﻯ‪ .‬ﻭﰲ ﻫﺬﺍ ﺍﻹﻃﺎﺭ ﳚﺐ ﺃﻥ ﺗﺘﻜﻮﻥ‬
‫ﳎﺎﻣﻊ ﻓﻜﺮﻳﺔ ﻭﻋﻠﻤﻴﺔ ﺗﻘﻮﻡ ﻋﻠﻰ ﺃﺳﺎﺱ ﻗﻀﻴﺔ ﻭﺣﺪﺓ ﺍﻷﻣﺔ ﻭﺍﻟﺘﻘﺮﻳﺐ ﺑﲔ ﺍﲡﺎﻫﺎ‪‬ﺎ ﺍﻟﻔﻘﻬﻴﺔ‪ ،‬ﻭﻫﺬﺍ ﺃﻣـﺮ‬
‫ﺣﺎﺻﻞ ﺍﻵﻥ ﺑﺎﳉﻤﻠﺔ ﻣﻦ ﺧﻼﻝ ﻣﺎ ﻳﻌﻘﺪ ﻣﻦ ﻣﺆﲤﺮﺍﺕ ﻭﻧﺪﻭﺍﺕ ﻭﻣﺎ ﺇﱃ ﺫﻟﻚ‪ ،‬ﻭﻟﻜﻦ ﻧﺄﻣﻞ ﺃﻥ ﺗﺆﺻـﻞ‬
‫ﻓﻜﺮﺓ ﺇﻧﺸﺎﺀ ﻣﺆﺳﺴﺎﺕ ﲝﺜﻴﺔ ﺩﺍﺋﻤﺔ ﰲ ﻫﺬﺍ ﺍﻟﺸﺄﻥ‪ ،‬ﻭﻟﻌﻞ ﳎﺎﻣﻊ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﻫﻲ ﺑﻌﺾ ﻣﻈﺎﻫﺮ ﻫﺬﻩ‬
‫ﺍﳌﺆﺳﺴﺎﺕ ﺍﻟﱵ ﻧﺸﲑ ﺇﻟﻴﻬﺎ‪.‬‬
‫ﻭﻫﻨﺎ ﺃﺭﻯ ﻣﻦ ﺍﳌﻨﺎﺳﺐ ﺃﻥ ﺃﺛﺒﺖ ﻛﻠﻤﺔ ﻋﻈﻴﻤﺔ ﺍﻷﳘﻴﺔ ﻟﻠﻤﺮﺟﻊ ﺍﻟﺪﻳﲏ ﺍﻟﻜﺒﲑ ﺍﻟﺴﻴﺪ‪ /‬ﺍﻟﱪﻭﺟﺮﺩﻱ ﺍﻟﺬﻱ‬
‫ﻗﺎﻝ‪ :‬ﺇﻥ ﻋﻘﻴﺪﺓ ﺍﻟﺸﻴﻌﺔ ﻣﺒﻨﻴﺔ ﻋﻠﻰ ﺭﻛﻨﲔ‪:‬‬
‫ﺍﻷﻭﻝ‪ :‬ﺍﻻﻋﺘﻘﺎﺩ ﺑﺈﻣﺎﻣﺔ ﻋﻠﻲ ﻭﺍﻷﺋﻤﺔ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﻣﻦ ﺑﻌﺪﻩ‪ ،‬ﻭﺃﻧﻪ ﻛﺎﻥ ﺧﻠﻴﻔﺔ ﺍﻟﺮﺳﻮﻝ ﺍﻷﻭﻝ‪.‬‬
‫ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﺍﻷﺋﻤﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﺒﻴﺖ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﻫﻢ ﺍﳌﺮﺟﻊ ﳊﻞ ﺍﳌﺸﺎﻛﻞ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﻷﺣﻜﺎﻡ ﺑﻨﺺ ﻣـﻦ‬
‫ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﰲ ﺣﺪﻳﺚ ﺍﻟﺜﻘﻠﲔ‪ ،‬ﺣﻴﺚ ﻗﺎﻝ‪" :‬ﺇﱐ ﺗﺎﺭﻙ ﻓﻴﻜﻢ ﺍﻟﺜﻘﻠﲔ‪ :‬ﻛﺘﺎﺏ ﺍﷲ‬
‫ﻭﻋﺘﺮﰐ"‪.‬‬
‫ﻭﻳﺘﺎﺑﻊ ﺍﳌﺮﺟﻊ ﺍﻟﱪﻭﺟﺮﺩﻱ‪" :‬ﺃﻥ ﻗﻀﻴﺔ ﺍﳋﻼﻓﺔ ﻻ ﲢﺘﺎﺝ ﺇﻟﻴﻬﺎ ﺍﻷﻣﺔ ﺍﻵﻥ‪ ،‬ﻭﺍﻟﺒﺤـﺚ ﻓﻴﻬـﺎ ﻣﺜـﺎﺭ‬
‫ﺍﻻﺧﺘﻼﻑ ﻣﻦ ﺩﻭﻥ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﺿﺮﻭﺭﺓ‪ ،‬ﻭﺇﳕﺎ ﻫﻲ ﰲ ﻋﻬﺪﺓ ﺍﻟﺘﺎﺭﻳﺦ‪ ،‬ﻓﻼ ﺩﺍﻋﻲ ﻟﻠﺨﻮﺽ ﻓﻴﻬﺎ‪ .‬ﻭﺃﻣﺎ‬

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 ‫ﺃﻥ ﺍﻷﺋﻤﺔ ﻛﺎﻧﻮﺍ ﻣﺮﺟﻌﺎ ﻟﻸﺣﻜﺎﻡ ﻓﻬﻲ ﺣﺎﺟﺔ ﲣﺘﺺ ﺑﺰﻣﺎﻥ ﺩﻭﻥ ﺯﻣﺎﻥ ﻓﻌﻠﻴﻨﺎ ﺃﻥ ﻧﻜﺘﻔـﻲ ﰲ ﲝـﺚ‬
‫ﺍﻹﻣﺎﻣﺔ ‪‬ﺬﻩ‪ ،‬ﻭﻧﺴﻜﺖ ﻋﻦ ﺍﻷﻭﱃ‪ ،‬ﻭﻻ ﺿﲑ ﰲ ﺫﻟﻚ" ‪.‬‬
‫ﺇﻥ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻟﻠﻤﺮﺟﻊ ﺍﻹﻣﺎﻡ ﺍﻟﱪﻭﺟﺮﺩﻱ ﺗﻜﺸﻒ ﻋﻦ ﺍﻟﺮﺅﻳﺎ ﺍﻟﻘﺎﺋﻤﺔ ﻋﻠﻰ ﺍﻋﺘﺒـﺎﺭ ﻭﺣـﺪﺓ ﺍﻷﻣـﺔ‪،‬‬
‫ﻭﺍﻟﻨﺎﻇﺮﺓ ﺇﱃ ﺍﻟﺘﻘﺮﻳﺐ ﺑﲔ ﺍﳌﺬﺍﻫﺐ‪ ،‬ﻭﻫﻲ ﻋﻈﻴﻤﺔ ﺍﻟﻘﻴﻤﺔ ﰲ ﺃﻃﺮﻭﺣﺘﻨﺎ ﺍﻟﱵ ﻧﻘﺪﻣﻬﺎ ﻟﻸﻣﺔ ﺍﻹﺳـﻼﻣﻴﺔ ﰲ‬
‫ﻣﺸﺮﻭﻉ ﺗﺮﺳﻴﺦ ﺍﻟﻮﺣﺪﺓ ﻭﺍﻟﺘﻘﺮﻳﺐ ﺑﲔ ﺍﳌﺬﺍﻫﺐ‪ (.‬ﺍﻧﺘﻬﻰ ﻛﻼﻡ ﺍﻟﺸﻴﺦ ﻣﻬﺪﻱ ﴰﺲ ﺍﻟﺪﻳﻦ‬

‫ﺳﺎدﺳﺎ ‪ :‬ﻣﻘﺘﻄﻔﺎت ﻣﻦ ﻛﻼم اﻟﺸﯿﺦ ﻣﺤﻤﺪ واﻋﻆ زاده اﻟﺨﺮاﺳﺎﻧﻲ‬

‫ﻗﺎﻝ ﰲ ﻣﻘﺎﻝ ﻟﻪ ﺑﻌﻨﻮﺍﻥ‪) :‬ﺃﻫﻞ ﺍﻟﺴﻨ‪‬ﺔ ﻋﻨﺪ ﺍﻟﺸﻴﻌﺔ ﺍﻹﻣﺎﻣﻴ‪‬ﺔ( ﻣﻨﺸﻮﺭ ﰲ ﳎﻠﺔ ﺭﺳﺎﻟﺔ ﺍﻟﺘﻘﺮﻳﺐ ﺍﻟﻌـﺪﺩ ‪٤٦‬‬
‫‪/‬ﲨﺎﺩﻯ ﺍﻷﻭﱃ‪ ،‬ﲨﺎﺩﻯ ﺍﻵﺧﺮﺓ ‪١٤٢٥‬ﻫـ ‪٢٠٠٤‬ﻡ‪:‬‬
‫)ﳚﺐ ﺃﻥ ﻧﺸﲑ ﻣﻊ ﺍﻷﺳﻒ ﺍﻟﺸﺪﻳﺪ ﺇﱃ ﻣﺎ ﺣﺪﺙ ﻣﻨﺬ ﺍﻟﻘﺮﻭﻥ ﺍﻟﺴ‪‬ﺎﻟﻔﺔ ﺑﲔ ﺍﺗﺒﺎﻉ ﺍﳌﺬﺍﻫﺐ ﺍﻹﺳﻼﻣﻴ‪‬ﺔ‪،‬‬
‫ﻭﻻﺳﻴ‪‬ﻤﺎ ﺑﲔ ﺍﻟﺴﻨ‪‬ﺔ ﻭﺍﻟﺸﻴﻌﺔ ﻣﻦ ﺍﻟﻌﺪﺍﺀ ﻭﺍﻟﻔﺮﻗﺔ ﺍﻟﱵ ﺍﻧﺘﻬﺖ ﺃﺣﻴﺎﻧﺎﹰ ﺇﱃ ﺍﻟﺘﻀﺎﺭﺏ ﻭﺍﻟﺘﻘﺎﺗﻞ ﻭﺍﻟﺘﻼﻋﻦ‬
‫ﻭﺍﻟﺘﺒﺎﻏﺾ ﻧﺸﺄﺕ ﻣﻦ ﺟﻬﺘﲔ‪ :‬ﺍﳉﻬﺎﻟﺔ ﻭﺍﻟﺴ‪‬ﻴﺎﺳﺔ‪:‬‬
‫ﺃﻣﺎ ﺍﳉﻬﺎﻟﺔ‪ :‬ﻭﺃﻋﲏ ‪‬ﺎ ﺟﻬﻞ ﻛﻞ ﻣﻦ ﺍﻟﻔﺮﻳﻘﲔ ﺍﻟﺴﻨ‪‬ﺔ ﻭﺍﻟﺸﻴﻌﺔ ﲝﻘﻴﻘﺔ ﻣﺬﻫﺐ ﺍﻵﺧﺮ ﰲ ﺃﺷﻴﺎﺀ ﺗ‪‬ﺒﻌـﺪﻫﻢ‬
‫ﻭﺗﻨﻔﹼﺮ ﺑﻌﻀﻬﻢ ﻣﻦ ﺑﻌﺾ‪.‬‬
‫ﻓﺄﻫﻞ ﺍﻟﺴﻨ‪‬ﺔ ‪-‬ﺍﻗﺼﺪ ﳑﻦ ﻻ ﺧﱪﺓ ﻟﻪ ﻣﻨﻬﻢ‪ -‬ﻳﺰﻋﻤﻮﻥ ﺃﻥﹼ ﻟﻠﺸﻴﻌﺔ ﻗﺮﺁﻧﺎﹰ ﺁﺧﺮ‪ ،‬ﺃﻭ ﺃ‪‬ـﻢ ﻳﻌﺘﻘـﺪﻭﻥ‬
‫ﺑﺘﺤﺮﻳﻒ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺃﻭ ﺃﻧ‪‬ﻬﻢ ﻳﻜﻔﱢﺮﻭﻥ ﺍﻟﺼﺤﺎﺑﺔ!‪ ،‬ﺃﻭ ﻳ‪‬ﺨﺮﺟﻮﻥ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻋﻦ ﺍﻹﺳﻼﻡ!‪ ،‬ﺇﱃ ﻏﲑ ﺫﻟﻚ‬
‫ﻣﻦ ﺍﻷﻭﻫﺎﻡ ﺍﻟﺒﺎﻃﻠﺔ ﻭﺃﻳﻀﺎﹰ ﻻ ﻳﻔﺮ‪‬ﻗﻮﻥ ﺑﲔ ﺍﻟﺸﻴﻌﺔ ﻭﺑﲔ ﺍﻟﻐﻼﺓ ﻓﻴﺤﺴﺒﻮﻥ ﲨﻴﻊ ﺍﻟﺸﻴﻌﺔ ﻏﻼﺓﹰ‪.‬‬
‫ﻭﻋﻮﺍﻡ ﺍﻟﺸﻴﻌﺔ ‪-‬ﻭﳑﻦ ﻻ ﺧﱪﺓ ﻟﻪ ﰲ ﺍﻹﺳﻼﻡ ﻭﺍﳌﺴﻠﻤﲔ‪ -‬ﻳﺰﻋﻤﻮﻥ ﺃﻥ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺃﻋﺪﺍﺀ ﺁﻝ ﺍﻟﺒﻴﺖ‬
‫ﻭﺃﻋﺪﺍﺀ ﺍﻟﺸﻴﻌﺔ‪ ،‬ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﳌﺰﺍﻋﻢ ﺍﻟﺒﺎﻃﻠﺔ ﺍﻟﱵ ﻧﺸﺄﺕ ﻣﻦ ﺟﻬﻞ ﺍﻟﻄﺮﻓﲔ ﻟﻌﻦ ﺍﷲ ﺍﳉﻬﻞ ﻭﺍﻟﻌﻤﻰ‬
‫ﻣﺎﺫﺍ ﳛﻜﻤﺎﻥ؟! ﻭﻗﺪ ﻋﻠﻤﻨﺎ ﻋﻠﻢ ﺍﻟﻴﻘﲔ ﻣﻦ ﺍﻷﲝﺎﺙ ﺍﻟﺴﺎﺑﻘﺔ ﺃ‪‬ﺎ ﲨﻴﻌﺎﹰ ﺃﻭﻫﺎﻡ ﻓﺎﺳﺪﺓ‪.‬‬
‫ﻭﺃﻣ‪‬ﺎ ﺍﻟﺴ‪‬ﻴﺎﺳﺔ‪ :‬ﻓﻘﺪ ﻋﻤﻠﺖ ﻃﻴﻠﺔ ﺍﻷﻳﺎﻡ ﻣﻦ ﻗ‪‬ﺒ‪‬ﻞ ﺍﳊﹸﻜﹼﺎﻡ ﻋ‪‬ﻤ‪‬ﻠﻬﺎ‪ ،‬ﻓﺈﻧ‪‬ﻬﺎ ﻛﺎﻧﺖ ﻣﺒﻨﻴ‪‬ﺔ ﻋﻠﻰ »ﻓﺮ‪‬ﻕ ﺗ‪‬ﺴ‪‬ـﺪ«‬
‫ﻓﺘﺮﻯ ﺍﻟﺘﻘﺎﺗﻞ ﺑﲔ ﺍﳊﻜﻮﻣﺎﺕ ﺍﻟﺴﻨﻴ‪‬ﺔ ﻭﺍﻟﺸﻴﻌﻴﺔ ﻗﺪﳝﺎﹰ ﻭﺣﺪﻳﺜﺎﹰ ﺃﻣﺮﺍﹰ ﺛﺎﺑﺘﺎﹰ ﻭﺩﺍﺋﻤﺎﹰ‪ ،‬ﻛﺎﻟﺘﻨﺎﻓﺮ ﺑﲔ ﺑﲏ ﺃﻣﻴﺔ ﻭﺁﻝ‬
‫ﻋﻠﻲ ﻭﺑﲔ ﺁﻝ ﺍﻟﻌﺒﺎﺱ ﻭﺁﻝ ﻋﻠﻲ‪ ،‬ﻭﺑﲔ ﺍﻟﺒﻮﻳﻬﻴ‪‬ﲔ ﻭﺍﻟﺴ‪‬ﻶﺟﻘﺔ‪ ،‬ﻭﺑﲔ ﺍﻟﻔـﺎﻃﻤﻴﲔ ﻭﺍﻟﻌﺒﺎﺳـﻴﲔ‪ ،‬ﻭﺑـﲔ‬
‫ﺍﳋﻮﺍﺭﺝ ﰲ ﺍﻓﺮﻳﻘﻴﺎ ﻭﺁﺳﻴﺎ‪ ،‬ﻭﺍﳊﻜﹼﺎﻡ ﰲ ﺍﻟﻘﺮﻭﻥ ﺍﻷﻭﱃ ﺣﱴ ﺟﺎﺀ ﺩﻭﺭ ﺍﻟﻌﺜﻤﺎﻧﻴﲔ ﻭﺍﻟﺼﻔﻮﻳﲔ »ﻓـﺰﺍﺩﺍ ﰲ‬
‫ﺍﻟﻄﻨﺒﻮﺭ ﻧﻐﻤﺔ ﺃﺧﺮﻯ«‪ .‬ﻭﻣﺜﻠﻬﺎ ﺣﺪﺛﺖ ﰲ ﺷﺒﻪ ﺍﻟﻘﺎﺭ‪‬ﺓ ﺍﳍﻨﺪﻳﺔ ﺑﲔ ﺍﳊﻜﻮﻣﺎﺕ ﺍﻟﺸﻴﻌﻴ‪‬ﺔ ﻭﺍﻟﺴﻨﻴ‪‬ﺔ‪.‬‬
‫ﻓﻨﺤﻦ ﺍﻵﻥ ﻭﺍﺭﺛﻮﻥ ﳌﺎ ﺗﺮﻛﺘﻪ ﺍﳉﻬﺎﻟﺔ ﻭﺍﻟﺴﻴﺎﺳﺔ ﻣﻦ ﺳﻮﺀ ﺍﻟﻨﻈﺮ ﻭﺍﻟﺘﺒﺎﻋﺪ ﺑﻴﻨﻨﺎ؛ ﻓﻴﺠﺐ ﺍﻟﺒﺤﺚ ﻋـﻦ‬
‫ﺣﻘﻴﻘﺔ ﺍﳌﺬﺍﻫﺐ ﻭﺍﻻﺳﺘﻤﺎﻉ ﺇﱃ ﺧﱪﺍﺀ ﻛﻞ ﻣﺬﻫﺐ ﻟﻨﺼﻞ ﺇﱃ ﺍﳊﻘﻴﻘﺔ ﻭﻧﺘﺨﻠﺺ ﻣﻦ ﺍﻟﺘﻌﺼ‪‬ﺐ ﻭﺍﻟﻌﺪﺍﺀ‬
‫ﻭﻧﻨﺘﻘﻞ ﺇﱃ ﺍﻷﻟﻔﺔ ﻭﺍﻹﺧﺎﺀ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ( ﺍﻧﺘﻬﻰ ﻛﻼﻡ ﺍﻟﺸﻴﺦ ﻭﺍﻋﻆ ﺯﺍﺩﻩ‬

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 ‫اﻟﻤﺴﺄﻟﺔ اﻟﺮاﺑﻌﺔ ‪ :‬دور اﻟﺤﻜّﺎم واﻟﺴﺎﺳﺔ ﻓﻲ اﻷﻟﻔﺔ واﻟﻔﺮﻗﺔ‬
‫ﺍﳊﻜﺎﻡ ‪-‬ﰲ ﺍﻟﻐﺎﻟﺐ‪ -‬ﻣﺬﻫﺒﻬﻢ )ﺍﻟﻌﻘﺪﻱ ﻭﺍﻟﻔﻘﻬﻲ ﻭﺍﳊﺮﻛﻲ( ﻫﻮ ﺍﻟﻜﺮﺳﻲ ﻭﺍﳌﻠﻚ‪ ،‬ﻓﺘﺠﺪﻫﻢ ﻳ‪‬ـﺪ‪‬ﻧ‪‬ﻮﻥ‬
‫ﻭﻳﻘﺮ‪‬ﺑﻮﻥ ﺃﻫﻞ ﻣﺬﻫﺐ ﻣﺎ ﻷﻥ ﰲ ﺗﻘﺮﻳﺒﻬﻢ ﻣﺼﻠﺤﺔ ﻟﺒﻘﺎﺀ ﺍﻟﻜﺮﺳﻲ ﻭﺍﳌﻠﻚ‪ ،‬ﻭﲡﺪﻫﻢ ﻳﻘﺼﻮﻥ ﻭﻳﺒﻌـﺪﻭﻥ‬
‫ﺃﻫﻞ ﺍﳌﺬﻫﺐ ﺍﻵﺧﺮ ﻷﻥ ﰲ ﺇﻗﺼﺎﺋﻬﻢ ﻭﺇﺑﻌﺎﺩﻫﻢ ﻣﺼﻠﺤﺔ ﻟﺒﻘﺎﺀ ﺍﻟﻜﺮﺳﻲ ﻭﺍﳌﻠﻚ‪ ،‬ﻭﲡﺪﻫﻢ ﻳﺴـﺘﺨﺪﻣﻮﻥ‬
‫ﺃﻫﻞ ﺫﻟﻚ ﺍﳌﺬﻫﺐ ﻟﻀﺮﺏ ﺃﻫﻞ ﻫﺬﺍ ﺍﳌﺬﻫﺐ‪ ،‬ﻭﺣﻴﻨﻬﺎ ﻳﻘﻮﻟﻮﻥ ﳍﻢ‪ :‬ﺃﻭﻟﺌﻚ ﻣﺒﺘﺪﻋﺔ‪ ..‬ﺃﻭﻟﺌﻚ ﺧﺎﺭﺟﻮﻥ‬
‫ﻋﻦ ﺍﻟﺪﻳﻦ ﺃﻭﻟﺌﻚ ﻟﻴﺴﻮﺍ ﻋﻠﻰ ﺍﻟﺴﻨﺔ‪ ...‬ﺇﱁ ﰒ ﻳﻔﻌﻠﻮﻥ ‪‬ﻢ ﻣﺎ ﻻ ﳚﻮﺯ ‪-‬ﻭﻗﺪ ﻳﻜﻮﻥ ﺃﺣﻴﺎﻧـﺎ ﺍﻟﻘﺘـﻞ‪-‬‬
‫ﻭﺫﻟﻚ ﺑﻔﺘﺎﻭﻯ ﻣﻦ ﺃﻫﻞ ﺍﳌﺬﻫﺐ ﺍﻵﺧﺮ‬
‫ﻭﺗﺪﻭﺭ ﺍﻷﻳﺎﻡ ﻭﺍﻟﻠﻴﺎﱄ ﻭﺗﺘﻐﲑ ﺍﳌﻮﺍﺯﻳﻦ ﻓﺘﻘﺘﻀﻲ ﻣﺼﻠﺤﺔ ﺍﻟﻜﺮﺳﻲ ﻭﺍﳌﻠﻚ ﻋﻜﺲ ﺍﳌﻮﻗﻒ ﺍﻷﻭﻝ‪ ،‬ﻓﺘﺠﺪﻫﻢ‬
‫ﻳﻘﺮﺑﻮﻥ ﻣﻦ ﺃﺑﻌﺪﻭﻩ ﺳﺎﺑﻘﺎ ﻭﻳﺒﻌﺪﻭﻥ ﻣﻦ ﻗﺮﺑﻮﻩ ﺳﺎﺑﻘﺎ ﻭﻳﺼﲑ ﺻﺎﺣﺐ ﺍﻟﺒﺪﻋﺔ ﺑﺎﻷﻣﺲ ﺻﺎﺣﺐ ﺍﻟﺴﻨﺔ ﺍﻟﻴﻮﻡ‬
‫ﻭﺻﺎﺣﺐ ﺍﻟﺴﻨﺔ ﺑﺎﻷﻣﺲ ﺻﺎﺣﺐ ﺍﻟﺒﺪﻋﺔ ﺍﻟﻴﻮﻡ‪ ،‬ﻭﺗ‪‬ﺴﺘﺨﺮﺝ ﺍﻟﻔﺘﺎﻭﻯ ﺍﻻﻧﺘﻘﺎﻣﻴﺔ ﻣﻦ ﺍﻟﻄـﺮﻑ ﺍﳌﻘـﺮﺏ‬
‫ﻟﻀﺮﺏ ﺍﻟﻄﺮﻑ ﺍﳌﺒﻌﺪ ﺃﻭ ﻗﺘﻠﻬﻢ‪ ...‬ﺇﱁ ﻭﺻﺎﺭ ﺍﳉﻤﻴﻊ ﺇﻻ ﻣﻦ ﺭﺣﻢ ﺍﷲ ﺃﻟﻌﻮﺑﺔ ﺑﻴﺪ ﺍﳊﻜﺎﻡ ﻧﺴﺄﻝ ﺍﷲ ﺍﻟﻌﻔﻮ‬
‫ﻭﺍﻟﻌﺎﻓﻴﺔ‬
‫ﻟﻘﺪ ﻛﺎﻥ ﺍﳉﻌﺪ ﺑﻦ ﺩﺭﻫﻢ ﺷﻴﺦ ﺍﳉﻬﻢ ﺑﻦ ﺻﻔﻮﺍﻥ ﻣﻘﺮﺑﺎ ﻣﻦ ﺑﲏ ﺃﻣﻴﺔ ﻋﻨﺪﻣﺎ ﻛﺎﻥ ﰲ ﺍﻟﺸﺎﻡ ﺣﱴ ﻟﻘـﺪ‬
‫ﻛﺎﻥ ﻣﺆﺩﺑﺎ ﳌﺮﻭﺍﻥ ﺍﳊﻤﺎﺭ‪ ،‬ﻭﺍﳉﻌﺪ ﺣﻴﻨﻬﺎ ﻋﻠﻰ ﻣﺬﻫﺒﻪ ﺍﳌﺸﻬﻮﺭ ﰲ ﺍﻟﺼﻔﺎﺕ‪ ،‬ﻟﻜﻦ ﻣﺎ ﻟﺒﺚ ﺑﻌﺪ ﺫﻟﻚ ﺃﻥ‬
‫ﻗﺘﻠﻪ ﻭﺍﱄ ﺑﲏ ﺃﻣﻴﺔ ﻋﻠﻰ ﺍﻟﻌﺮﺍﻕ ﺧﺎﻟﺪ‪ ‬ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﻘﺴﺮﻱ ‪-‬ﺍﻟﻨﺎﺻﱯ ﺍﻟﻈﺎﱂ ﻛﻤﺎ ﻭﺻـﻔﻪ ﺍﻟـﺬﻫﱯ ﰲ‬
‫ﻣﻴﺰﺍﻥ ﺍﻻﻋﺘﺪﺍﻝ ‪ -٦٣٣/١‬ﻭﺫﻟﻚ ﻳﻮﻡ ﺍﻟﻌﻴﺪ ﰲ ﺍﳌﺼﻠﻰ ﻓﺠﻌﻠﻪ ﺃﺿﺤﻴﺘﻪ‪ ،‬ﲝﺠﺔ ﺃﻥ ﺍﳉﻌﺪ ﻳﻨﻔﻲ ﺻﻔﺎﺕ‬
‫ﺍﷲ‪ ،‬ﻭﺫﻟﻚ ﺑﺪﻋﺔ ﺑﻼ ﺷﻚ‪ ،‬ﻟﻜﻦ ﺧﺎﻟﺪ ﺍﻟﻘﺴﺮﻱ ﻟﻴﺲ ﳘﹼﻪ ﺻﻔﺎﺕ ﺍﷲ ﺑﻘﺪﺭ ﻣﺎ ﳘﻪ ﺇﺭﺳﺎﺀ ﺩﻋﺎﺋﻢ ﺍﳊﻜﻢ‪،‬‬
‫ﻓﺎﳉﻌﺪ ﳌﺎ ﺗﺮﻙ ﺍﻟﺸﺎﻡ ﻭﺍﺳﺘﻘﺮ ﰲ ﺍﻟﻌﺮﺍﻕ ﻛﺎﻥ ﻣﻦ ﺍﳌﻌﺎﺭﺿﲔ ﻟﺴﻴﺎﺳﺔ ﺣﻜﻢ ﺑﲏ ﺃﻣﻴﺔ ﻓﻘﺪ ﻛﺎﻥ ﻣـﻦ‬
‫ﺍﳌﺆﻳﺪﻳﻦ ﻟﺜﻮﺭﺓ ﻳﺰﻳﺪ ﺑﻦ ﺍﳌﻬﻠﺐ ﻋﻠﻰ ﻳﺰﻳﺪ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ ﻛﻤﺎ ﰲ ﺗﺎﺭﻳﺦ ﺍﻟﻄـﱪﻱ ‪ ٣٣٨/٥‬ﻭﺍﻟﺒﺪﺍﻳـﺔ‬
‫ﻭﺍﻟﻨﻬﺎﻳﺔ ‪ ،٢٤٦/٩‬ﻭﻛﺎﻥ ﻣﻦ ﺍﳌﻌﺎﺭﺿﲔ ﻟﺴﻴﺎﺳﺔ ﺍﳊﺠﺎﺝ ﺑﻦ ﻳﻮﺳﻒ ﺣﱴ ﻗﻴﻞ ﺇﻧﻪ ﻫـﻮ ﻣـﻦ ﻗـﺎﻝ‬
‫ﻟﻠﺤﺠﺎﺝ‪ :‬ﺃﺳﺪ ﻋﻠﻲ ﻭﰲ ﺍﳊﺮﻭﺏ ﻧﻌﺎﻣﺔ‪...‬ﺇﱁ ﺍﻷﺑﻴﺎﺕ‪ ،‬ﻛﻤﺎ ﰲ ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳـﺔ ‪ ،٣٨٣/٩‬ﻓﻮﺟـﺪ‬
‫ﻫﺸﺎﻡ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ ﰲ ﺫﻟﻚ ﻓﺮﺻﺔ ﻟﻘﺘﻠﻪ ﲢﺖ ﻣﻈﻠﺔ ﺷﺮﻋﻴﺔ ﻓﺄﻣﺮ ﺧﺎﻟﺪ ﺍﻟﻘﺴﺮﻱ ﺑﻘﺘﻠﻪ‬
‫ﻭﳕﻮﺫﺝ ﺍﳉﻌﺪ ﺑﻦ ﺩﺭﻫﻢ ﻳﺘﻜﺮﺭ ﻭﺍﻟﺘﺎﺭﻳﺦ ﻳﻌﻴﺪ ﻧﻔﺴﻪ‪ ،‬ﻓﻤﱴ ﻳﻌﻲ ﺍﻟﺪﻋﺎﺓ ﻭﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﻛﻞ ﺍﳌﺬﺍﻫﺐ ﻫﺬﺍ‬
‫ﺍﻷﻣﺮ ﻓﲑﺑﺄﻭﺍ ﺑﺄﻧﻔﺴﻬﻢ ﻋﻦ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﺃﺩﺍﺓ ﻟﻠﺤﻜﺎﻡ ﻭﻟﻌﺒﺔ ﻟﻠﺴﻴﺎﺳﺔ‬
‫ﻗﺎﻝ ﺍﻟﻐﺰﺍﱄ ﰲ ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ ﺝ‪/٢‬ﺹ‪) :٣٥٧‬ﻓﺴﺎﺩ ﺍﻟﺮﻋﺎﻳﺎ ﺑﻔﺴﺎﺩ ﺍﳌﻠﻮﻙ ﻭﻓﺴﺎﺩ ﺍﳌﻠﻮﻙ ﺑﻔﺴـﺎﺩ‬
‫ﺍﻟﻌﻠﻤﺎﺀ ﻭﻓﺴﺎﺩ ﺍﻟﻌﻠﻤﺎﺀ ﺑﺎﺳﺘﻴﻼﺀ ﺣﺐ ﺍﳌﺎﻝ ﻭﺍﳉﺎﻩ‪ ،‬ﻭﻣﻦ ﺍﺳﺘﻮﱃ ﻋﻠﻴﻪ ﺣﺐ ﺍﻟﺪﻧﻴﺎ ﱂ ﻳﻘﺪﺭ ﻋﻠﻰ ﺍﳊﺴﺒﺔ‬
‫ﻋﻠﻰ ﺍﻷﺭﺍﺫﻝ ﻓﻜﻴﻒ ﻋﻠﻰ ﺍﳌﻠﻮﻙ ﻭﺍﻷﻛﺎﺑﺮ ﻭﺍﷲ ﺍﳌﺴﺘﻌﺎﻥ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ(ﺍﻩ‬

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 ‫ﻭﻗﺎﻝ ﺍﻟﻐﺰﺍﱄ ﰲ ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ ‪ ) : ٤١-٤٢ / ١‬ﺍﻋﻠﻢ ﺃﻥ ﺍﳋﻼﻓﺔ ﺑﻌﺪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ‬
‫ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﺗﻮﻻﻫﺎ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻭﻥ ﺍﳌﻬﺪﻳﻮﻥ ﻭﻛﺎﻧﻮﺍ ﺃﺋﻤﺔ ﻋﻠﻤﺎﺀ ﺑﺎﷲ ﺗﻌﺎﱃ ﻓﻘﻬﺎﺀ ﰲ ﺃﺣﻜﺎﻣﻪ ﻭﻛﺎﻧﻮﺍ‬
‫ﻣﺴﺘﻘﻠﲔ ﺑﺎﻟﻔﺘﺎﻭﻯ ﰲ ﺍﻷﻗﻀﻴﺔ ﻓﻜﺎﻧﻮﺍ ﻻ ﻳﺴﺘﻌﻴﻨﻮﻥ ﺑﺎﻟﻔﻘﻬﺎﺀ ﺇﻻ ﻧﺎﺩﺭﺍ ﰲ ﻭﻗﺎﺋﻊ ﻻ ﻳﺴﺘﻐﲎ ﻓﻴﻬـﺎ ﻋـﻦ‬
‫ﺍﳌﺸﺎﻭﺭﺓ ﻓﺘﻔﺮﻍ ﺍﻟﻌﻠﻤﺎﺀ ﻟﻌﻠﻢ ﺍﻵﺧﺮﺓ ﻭﲡﺮﺩﻭﺍ ﳍﺎ ﻭﻛﺎﻧﻮﺍ ﻳﺘﺪﺍﻓﻌﻮﻥ ﺍﻟﻔﺘﺎﻭﻯ ﻭﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺄﺣﻜﺎﻡ ﺍﳋﻠﻖ ﻣﻦ‬
‫ﺍﻟﺪﻧﻴﺎ ﻭﺃﻗﺒﻠﻮﺍ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﺑﻜﻨﻪ ﺍﺟﺘﻬﺎﺩﻫﻢ ﻛﻤﺎ ﻧﻘﻞ ﻣﻦ ﺳﲑﻫﻢ‬
‫ﻓﻠﻤﺎ ﺃﻓﻀﺖ ﺍﳋﻼﻓﺔ ﺑﻌﺪﻫﻢ ﺇﱃ ﺃﻗﻮﺍﻡ ﺗﻮﻟﻮﻫﺎ ﺑﻐﲑ ﺍﺳﺘﺤﻘﺎﻕ ﻭﻻ ﺍﺳﺘﻘﻼﻝ ﺑﻌﻠﻢ ﺍﻟﻔﺘـﺎﻭﻯ ﻭﺍﻷﺣﻜـﺎﻡ‬
‫ﺍﺿﻄﺮﻭﺍ ﺇﱃ ﺍﻻﺳﺘﻌﺎﻧﺔ ﺑﺎﻟﻔﻘﻬﺎﺀ ﻭﺇﱃ ﺍﺳﺘﺼﺤﺎ‪‬ﻢ ﰲ ﲨﻴﻊ ﺃﺣﻮﺍﳍﻢ ﻻﺳﺘﻔﺘﺎﺋﻬﻢ ﰲ ﳎﺎﺭﻱ ﺃﺣﻜـﺎﻣﻬﻢ‬
‫ﻭﻛﺎﻥ ﻗﺪ ﺑﻘﻲ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻟﺘﺎﺑﻌﲔ ﻣﻦ ﻫﻮ ﻣﺴﺘﻤﺮ ﻋﻠﻰ ﺍﻟﻄﺮﺍﺯ ﺍﻷﻭﻝ ﻭﻣﻼﺯﻡ‪ ‬ﺻﻔﻮ ﺍﻟﺪﻳﻦ ﻭﻣﻮﺍﻇﺐ‬
‫ﻋﻠﻰ ﲰﺖ ﻋﻠﻤﺎﺀ ﺍﻟﺴﻠﻒ ﻓﻜﺎﻧﻮﺍ ﺇﺫﺍ ﻃﻠﺒﻮﺍ ﻫﺮﺑﻮﺍ ﻭﺃﻋﺮﺿﻮﺍ ﻓﺎﺿﻄﺮ ﺍﳋﻠﻔﺎﺀ ﺇﱃ ﺍﻹﳊﺎﺡ ﰲ ﻃﻠﺒﻬﻢ‬
‫ﻟﺘﻮﻟﻴﺔ ﺍﻟﻘﻀﺎﺀ ﻭﺍﳊﻜﻮﻣﺎﺕ‬
‫ﻓﺮﺃﻯ ﺃﻫﻞ ﺗﻠﻚ ﺍﻷﻋﺼﺎﺭ ﻋﺰ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺇﻗﺒﺎﻝ ﺍﻷﺋﻤﺔ ﻭﺍﻟﻮﻻﺓ ﻋﻠﻴﻬﻢ ﻣﻊ ﺇﻋﺮﺍﺿﻬﻢ ﻋﻨﻬﻢ ﻓﺎﺷﺮﺃﺑﻮﺍ ﻟﻄﻠﺐ‬
‫ﺍﻟﻌﻠﻢ ﺗﻮﺻﻼ ﺇﱃ ﻧﻴﻞ ﺍﻟﻌﺰ ﻭﺩﺭﻙ ﺍﳉﺎﻩ ﻣﻦ ﻗﺒﻞ ﺍﻟﻮﻻﺓ ﻓﺄﻛﺒﻮﺍ ﻋﻠﻰ ﻋﻠﻢ ﺍﻟﻔﺘﺎﻭﻯ ﻭﻋﺮﺿﻮﺍ ﺃﻧﻔﺴﻬﻢ ﻋﻠﻰ‬
‫ﺍﻟﻮﻻﺓ ﻭﺗﻌﺮﻓﻮﺍ ﺇﻟﻴﻬﻢ ﻭﻃﻠﺒﻮﺍ ﺍﻟﻮﻻﻳﺎﺕ ﻭﺍﻟﺼ‪‬ﻼﺕ ﻣﻨﻬﻢ ﻓﻤﻨﻬﻢ ﻣﻦ ﺣﺮﻡ ﻭﻣﻨﻬﻢ ﻣﻦ ﺃﳒﺢ ﻭﺍﳌﻨﺠﺢ ﱂ‬
‫ﳜﻞ ﻣﻦ ﺫﻝ ﺍﻟﻄﻠﺐ ﻭﻣﻬﺎﻧﺔ ﺍﻻﺑﺘﺬﺍﻝ ﻓﺄﺻﺒﺢ ﺍﻟﻔﻘﻬﺎﺀ ﺑﻌﺪ ﺃﻥ ﻛﺎﻧﻮﺍ ﻣﻄﻠﻮﺑﲔ ﻃﺎﻟﺒﲔ ﻭﺑﻌﺪ ﺃﻥ ﻛﺎﻧﻮﺍ‬
‫ﺃﻋﺰﺓ ﺑﺎﻹﻋﺮﺍﺽ ﻋﻦ ﺍﻟﺴﻼﻃﲔ ﺃﺫﻟﺔ ﺑﺎﻹﻗﺒﺎﻝ ﻋﻠﻴﻬﻢ ﺇﻻ ﻣﻦ ﻭﻓﻘﻪ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻛﻞ ﻋﺼﺮ ﻣﻦ ﻋﻠﻤﺎﺀ‬
‫ﺩﻳﻦ ﺍﷲ‬
‫ﻭﻗﺪ ﻛﺎﻥ ﺃﻛﺜﺮ ﺍﻹﻗﺒﺎﻝ ﰲ ﺗﻠﻚ ﺍﻷﻋﺼﺎﺭ ﻋﻠﻰ ﻋﻠﻢ ﺍﻟﻔﺘﺎﻭﻯ ﻭﺍﻷﻗﻀﻴﺔ ﻟﺸﺪﺓ ﺍﳊﺎﺟﺔ ﺇﻟﻴﻬﺎ ﰲ ﺍﻟﻮﻻﻳـﺎﺕ‬
‫ﻭﺍﳊﻜﻮﻣﺎﺕ ﰒ ﻇﻬﺮ ﺑﻌﺪﻫﻢ ﻣﻦ ﺍﻟﺼﺪﻭﺭ ﻭﺍﻷﻣﺮﺍﺀ ﻣﻦ ﻳﺴﻤﻊ ﻣﻘﺎﻻﺕ ﺍﻟﻨﺎﺱ ﰲ ﻗﻮﺍﻋـﺪ ﺍﻟﻌﻘﺎﺋـﺪ‬
‫ﻭﻣﺎﻟﺖ ﻧﻔﺴﻪ ﺇﱃ ﲰﺎﻉ ﺍﳊﺠﺞ ﻓﻴﻬﺎ ﻓﻌ‪‬ﻠﻤﺖ ﺭﻏﺒﺘﻪ ﺇﱃ ﺍﳌﻨﺎﻇﺮﺓ ﻭﺍ‪‬ﺎﺩﻟﺔ ﰲ ﺍﻟﻜﻼﻡ ﻓﺄﻛﺐ ﺍﻟﻨﺎﺱ ﻋﻠﻰ‬
‫ﻋﻠﻢ ﺍﻟﻜﻼﻡ ﻭﺃﻛﺜﺮﻭﺍ ﻓﻴﻪ ﺍﻟﺘﺼﺎﻧﻴﻒ ﻭﺭﺗﺒﻮﺍ ﻓﻴﻪ ﻃﺮﻕ ﺍ‪‬ﺎﺩﻻﺕ ﻭﺍﺳﺘﺨﺮﺟﻮﺍ ﻓﻨﻮﻥ ﺍﳌﻨﺎﻗﻀﺎﺕ ﰲ ﺍﳌﻘﺎﻻﺕ‬
‫ﻭﺯﻋﻤﻮﺍ ﺃﻥ ﻏﺮﺿﻬﻢ ﺍﻟﺬﺏ ﻋﻦ ﺩﻳﻦ ﺍﷲ ﻭﺍﻟﻨﻀﺎﻝ ﻋﻦ ﺍﻟﺴﻨﺔ ﻭﻗﻤﻊ ﺍﳌﺒﺘﺪﻋﺔ ﻛﻤﺎ ﺯﻋﻢ ﻣﻦ ﻗﺒﻠﻬﻢ ﺃﻥ‬
‫ﻏﺮﺿﻬﻢ ﺑﺎﻻﺷﺘﻐﺎﻝ ﺑﺎﻟﻔﺘﺎﻭﻯ ﺍﻟﺪﻳﻦ ﻭﺗﻘﻠﱡﺪ ﺃﺣﻜﺎﻡ ﺍﳌﺴﻠﻤﲔ ﺇﺷﻔﺎﻗﺎ ﻋﻠﻰ ﺧﻠﻖ ﺍﷲ ﻭﻧﺼﻴﺤﺔ ﳍﻢ(ﺍﻩ‬
‫ﻭﻗﺪ ﺃﺩﻯ ﺫﻟﻚ ﺇﱃ ﺍﻧﺘﺸﺎﺭ ﺍﳌﻨﻜﺮﺍﺕ ﻣﻦ ﻗﺒﻞ ﺍﳊﻜﺎﻡ ﺩﻭﻥ ﲡﺮﺅ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﺍﻹﻧﻜﺎﺭ ﺑـﻞ ﺃﺣﻴﺎﻧـﺎ‬
‫ﺑﺈﻗﺮﺍﺭ ﻣﻨﻬﻢ‪ ،‬ﻗﺎﻝ ﺍﳌﻘﺒﻠﻲ ﰲ ﺍﻟﻌﻠﻢ ﺍﻟﺸﺎﻣﺦ ﺹ‪) :٤٠٦‬ﻭﺳﺒﺐ ﺫﻟﻚ ﺃﻥ ﺍﻟﻌﻠﻤﺎﺀ ﳌﺎ ﺍﻓﺘﺮﻗﻮﺍ ﰲ ﺍﻟﻌﻘﺎﺋﺪ‬
‫ﺍﳌﺒﺘﺪﻋﺔ ﻭﺯﻋﻤﻮﺍ ﺃﻥ ﺃﻭﻝ ﻗﺪﻡ ﺗﺼﺮﻑ ﺇﻟﻴﻪ ﺍﻟﻌﻨﺎﻳﺔ ﻭﺍﳍﻤﺔ ﺭﺩ ﳐﺎﻟﻔﻴﻬﻢ‪ ،‬ﻭﺗﺮﺗ‪‬ﺐ ﻋﻠﻰ ﺍﻓﺘﺮﺍﻗﻬﻢ ﺗﻘـﻮﱘ‪‬‬
‫ﻛﻞﹴ ﻟﻌﻤﻮﺩ ﺍﻟﺸﻘﺎﻕ ﻭﺻﺎﺭ ﻛﻞﹲ ﻣﻨﻬﻢ ﺇﳕﺎ ﻳﻌﺘﺰ ﲟﻦ ﻣﺎﻝ ﺇﻟﻴﻪ ﻣﻦ ﺍﻷﻣﺮﺍﺀ ﻭﺍﳌﻠﻮﻙ ﻋﻠﻰ ﺧﺼﻤﺔ‪ ،‬ﻓﺼـﺎﺭ‬
‫ﺍﻟﻌﻠﻤﺎﺀ ﺃﺳﺮﺍﺀ ﳍﻢ ﺣﲔ ﱂ ﻳﺒﻘﻮﺍ ﻳﺪﺍ ﻭﺍﺣﺪﺓ ﻋﻠﻴﻬﻢ ﻭﺻﺎﺭﻭﺍ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﺣﺪﻫﻢ ﺃﻥ ﻳﻨﻜﺮ ﻣﻨﻜﺮﺍ ﻭﻻ‬
‫ﺃﻥ ﻳﺄﻣﺮ ﲟﻌﺮﻭﻑ ﰒ ﺗﺪﺭﺟﻮﺍ ﺇﱃ ﺃﻥ ﺻﲑﻭﺍ ﺍﳌﻨﻜﺮ ﻣﻌﺮﻭﻓﺎ ﻭﺻﺎﺭﻭﺍ ﳛﺴـﻨﻮﻥ ﻟﻸﻣـﺮﺍﺀ ﻭﺍﳌﻠـﻮﻙ‬

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 ‫ﺃﻫﻮﺍﺀﻫﻢ‪ ،‬ﻭﺃﻛﺜﺮﻫﻢ ﳘﺘﻪ ﻣﺼﺮﻭﻓﺔ ﰲ ﺗﻘﻮﱘ ﺃﻫﻮﺍﺋﻬﻢ ﻭﺇﺷﺎﻋﺔ ﺫﻛﺮﻫﻢ ﻭﺍﳌﺎﻝ ﻣﻌﻮﺍﻥ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻓﺄﻋﺪﻭﺍ‬
‫ﻟﻠﻌﻠﻤﺎﺀ ﺷﺒﻜﺔ ﳏﻜﻤﺔ ﻭﺍﺳﺘﺪﺭﺟﻮﻫﻢ ﻟﻴﺘﻢ ﳍﻢ ﻣﺎ ﺃﺭﺍﺩﻭﺍ ﻟﺬﺍ ﺗﺮﻯ ﺍﻷﻣﲑ ﺃﻭ ﺍﳌﻠﻚ ﻳﺒﺪﺃ ﺑﺈﺩﻧﺎﺀ ﻋﻠﻤﺎﺀ ﺇﻟﻴﻪ‬
‫ﻭﻳﺒﺴﻂ ﻋﻠﻴﻬﻢ ﳑﺎ ﲨﻊ ﻣﻦ ﺍﻟﺴﺤﺖ‪ ،‬ﻓﻼ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺑﻌﺪ ﺫﻟﻚ ﺃﻥ ﻳﺘﻜﻠﻤﻮﺍ ﻭﻟﺮﲟﺎ ﺃﺳﻨﺪ ﺇﻟـﻴﻬﻢ ﺃﻛـﻞ‬
‫ﺗﻠﻚ ﺍﻷﻣﻮﺍﻝ ﻭﺃﻗﺤﻤﻬﻢ ﺃﻥ ﻳﺘﻜﻠﻤﻮﺍ ﰲ ﲢﻠﻴﻠﻬﺎ(ﺍﻩ‬
‫ﻭﺇﻟﻴﻜﻢ ﻣﻌﺎﺷﺮ ﺍﻟﻌﻠﻤﺎﺀ –ﻣﻦ ﺑﺎﺏ ﺍﻻﺳﺘﻄﺮﺍﺩ‪ -‬ﻫﺬﻩ ﺍﻟﻘﺼﺔ ﺍﻟﻄﺮﻳﻔﺔ ﻭﺫﺍﺕ ﺍﻟﻌﱪﺓ ﻭﺍﻟﻌﻈﺔ‪ ،‬ﻗﺎﻝ ﺍﻟﻔﻀـﻞ‬
‫ﺑﻦ ﺍﻟﺮﺑﻴﻊ‪) :‬ﺣﺞ ﻫﺎﺭﻭﻥ ﺍﻟﺮﺷﻴﺪ‪ ،‬ﻓﺒﻴﻨﻤﺎ ﺃﻧﺎ ﻧﺎﺋﻢ ﻟﻴﻠﺔ ﺇﺫ ﲰﻌﺖ ﻗﺮﻉ ﺍﻟﺒﺎﺏ ﻓﻘﻠﺖ‪ :‬ﻣﻦ ﻫـﺬﺍ؟ ﻓﻘـﺎﻝ‪:‬‬
‫ﺃﺟﺐ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ! ﻓﺨﺮﺟﺖ ﻣﺴﺮﻋﺎﹰ ﻓﺈﺫﺍ ﻫﻮ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻓﻘﻠﺖ‪ :‬ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻟﻮ ﺃﺭﺳـﻠﺖ ﺇﱄ‬
‫ﺃﺗﻴﺘﻚ‪ .‬ﻓﻘﺎﻝ‪ :‬ﻭﳛﻚ ﻗﺪ ﺣﺎﻙ ﰲ ﻧﻔﺴﻲ ﺷﻲﺀ ﻻ ﳜﺮﺟﻪ ﺇﻻ ﻋﺎﱂ‪ ،‬ﺍﻧﻈﺮ ﱄ ﺭﺟﻼﹰ ﺃﺳﺄﻟﻪ‪ .‬ﻓﻘﻠﺖ ﻟـﻪ‪:‬‬
‫ﻫﻬﻨﺎ ﺳﻔﻴﺎﻥ ﺑﻦ ﻋﻴﻴﻨﺔ‪ .‬ﻗﺎﻝ‪ :‬ﺍﻣﺾ ﺑﻨﺎ ﺇﻟﻴﻪ‪.‬‬
‫ﻓﺄﺗﻴﻨﺎﻩ ﻓﻘﺮﻋﺖ ﻋﻠﻴﻪ ﺍﻟﺒﺎﺏ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻣﻦ ﻫﺬﺍ؟ ﻓﻘﻠﺖ‪ :‬ﺃﺟﺐ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ! ﻓﺨﺮﺝ ﻣﺴﺮﻋﺎﹰ ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺃﻣﲑ‬
‫ﺍﳌﺆﻣﻨﲔ ﻟﻮ ﺃﺭﺳﻠﺖ ﺇﱄ ﺃﺗﻴﺘﻚ‪ .‬ﻓﻘﺎﻝ‪ :‬ﺧﺬ ﳌﺎ ﺟﺌﻨﺎ ﻟﻪ‪ .‬ﻓﺤﺎﺩﺛﻪ ﺳﺎﻋﺔ ﰒ ﻗﺎﻝ‪ :‬ﻋﻠﻴﻚ ﺩﻳﻦ؟ ﻗﺎﻝ‪ :‬ﻧﻌـﻢ‪.‬‬
‫ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﻋﺒﺎﺱ ﺍﻗﺾ ﺩﻳﻨﻪ‪ ،‬ﰒ ﺍﻧﺼﺮﻓﻨﺎ‪ .‬ﻓﻘﺎﻝ‪ :‬ﻣﺎ ﺃﻏﲎ ﻋﲏ ﺻﺎﺣﺒﻚ ﺷﻴﺌﺎﹰ‪ ،‬ﻓﺎﻧﻈﺮ ﱄ ﺭﺟﻼﹰ ﺃﺳﺄﻟﻪ‪.‬‬
‫ﻓﻘﻠﺖ‪ :‬ﻫﻬﻨﺎ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﺑﻦ ﳘﺎﻡ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺍﻣﺾ ﺑﻨﺎ ﺇﻟﻴﻪ‪ ،‬ﻓﺄﺗﻴﻨﺎﻩ‪ ،‬ﻓﻘﺮﻋﺖ ﻋﻠﻴﻪ ﺍﻟﺒﺎﺏ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻣﻦ ﻫﺬﺍ؟‬
‫ﻗﻠﺖ‪ :‬ﺃﺟﺐ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻓﺨﺮﺝ ﻣﺴﺮﻋﺎﹰ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻟﻮ ﺃﺭﺳﻠﺖ ﺇﱄ ﺃﺗﻴﺘﻚ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺧﺬ ﳌﺎ‬
‫ﺟﺌﻨﺎ ﻟﻪ‪ ،‬ﻓﺤﺎﺩﺛﻪ ﺳﺎﻋﺔ‪ ،‬ﰒ ﻗﺎﻝ ﻟﻪ‪ :‬ﺃﻋﻠﻴﻚ ﺩﻳﻦ؟ ﻗﺎﻝ‪ :‬ﻧﻌﻢ‪ .‬ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﻋﺒﺎﺱ ﺍﻗﺾ ﺩﻳﻨﻪ‪ ،‬ﰒ ﺍﻧﺼـﺮﻓﻨﺎ‪.‬‬
‫ﻓﻘﺎﻝ‪ :‬ﻣﺎ ﺃﻏﲎ ﻋﲏ ﺻﺎﺣﺒﻚ ﺷﻴﺌﺎﹰ‪ ،‬ﻓﺎﻧﻈﺮ ﱄ ﺭﺟﻼﹰ ﺃﺳﺄﻟﻪ‬
‫ﻓﻘﻠﺖ‪ :‬ﻫﻬﻨﺎ ﺍﻟﻔﻀﻴﻞ ﺑﻦ ﻋﻴﺎﺽ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺍﻣﺾ ﺑﻨﺎ ﺇﻟﻴﻪ‪ ،‬ﻓﺄﺗﻴﻨﺎﻩ‪ ،‬ﻓﺈﺫﺍ ﻫﻮ ﻗﺎﺋﻢ ﻳﺼﻠﻲ ﰲ ﻏﺮﻓﺘﻪ ﻳﺘﻠـﻮ‬
‫ﺁﻳﺔ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻭﻫﻮ ﻳﺮﺩﺩﻫﺎ‪ ،‬ﻓﻘﺮﻋﺖ ﻋﻠﻴﻪ ﺍﻟﺒﺎﺏ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻣﻦ ﻫﺬﺍ؟ ﻓﻘﻠﺖ‪ :‬ﺃﺟـﺐ ﺃﻣـﲑ‬
‫ﺍﳌﺆﻣﻨﲔ! ﻓﻘﺎﻝ‪ :‬ﻣﺎ ﱄ ﻭﻷﻣﲑ ﺍﳌﺆﻣﻨﲔ؟ ﻓﻘﻠﺖ‪ :‬ﺳﺒﺤﺎﻥ ﺍﷲ ﺃﻭﻣﺎ ﻋﻠﻴﻚ ﻃﺎﻋﺘﻪ؟ ]ﻓﻘﺎﻝ[‪ :‬ﺃﻭﻟﻴﺲ ﻗـﺪ‬
‫ﺭﻭﻱ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻟﻴﺲ ﻟﻠﻤﺆﻣﻦ ﺃﻥ ﻳﺬﻝ ﻧﻔﺴﻪ؟‬
‫ﻓﱰﻝ ﻓﻔﺘﺢ ﺍﻟﺒﺎﺏ ﰒ ﺍﺭﺗﻘﻰ ﺍﻟﻐﺮﻓﺔ ﻓﺄﻃﻔﺄ ﺍﻟﺴﺮﺍﺝ ﰒ ﺍﻟﺘﺠﺄ ﺇﱃ ﺯﺍﻭﻳﺔ ﻣﻦ ﺯﻭﺍﻳﺎ ﺍﻟﻐﺮﻓﺔ‪ ،‬ﻓﺠﻌﻠﻨﺎ ﳒﻮﻝ ﻋﻠﻴﻪ‬
‫ﺑﺄﻳﺪﻳﻨﺎ ﻓﺴﺒﻘﺖ ﻛﻒ ﺍﻟﺮﺷﻴﺪ ﻛﻔﻲ ﻓﻘﺎﻝ‪ :‬ﺃﻭﺍﻩ ﻣﻦ ﻛﻒ ﻣﺎ ﺃﻟﻴﻨﻬﺎ ﺇﻥ ﳒﺖ ﻏﺪﺍﹰ ﻣﻦ ﻋﺬﺍﺏ ﺍﷲ! ﻓﻘﻠﺖ‬
‫ﰲ ﻧﻔﺴﻲ‪ :‬ﻟﻴﻜﻠﻤﻨﻪ ﺍﻟﻠﻴﻠﺔ ﺑﻜﻼﻡﹴ ﻧﻘﻲ ﻣﻦ ﻗﻠﺐ ﺗﻘﻲ‪.‬‬
‫ﻓﻘﺎﻝ‪ :‬ﺧﺬ ﳌﺎ ﺟﺌﻨﺎ ﻟﻪ ﻳﺮﲪﻚ ﺍﷲ‪ .‬ﻓﻘﺎﻝ‪ :‬ﻭﻓﻴﻢ ﺟﺌﺖ؟! ﺣﻄﹶﺒ‪‬ﺖ‪ ‬ﻋﻠﻰ ﻧﻔﺴﻚ ﻭﲨﻴﻊ ﻣﻦ ﻣﻌﻚ ﺣﻄﺒﻮﺍ‬
‫ﻋﻠﻴﻚ‪ ،‬ﺣﱴ ﻟﻮ ﺳﺄﻟﺘﻬﻢ ﻋﻨﺪ ﺍﻧﻜﺸﺎﻑ ﺍﻟﻐﻄﺎﺀ ﻋﻨﻚ ﻭﻋﻨﻬﻢ ﺃﻥ ﻳﺘﺤﻤﻠﻮﺍ ﻋﻨﻚ ﺷﻘﺼﺎﹰ ﻣﻦ ﺫﻧﺐ ﻣﺎ ﻓﻌﻠﻮﺍ‪،‬‬
‫ﻭﻟﻜﺎﻥ ﺃﺷﺪﻫﻢ ﺣﺒﺎﹰ ﻟﻚ ﺃﺷﺪﻫﻢ ﻫﺮﺑﺎﹰ ﻣﻨﻚ‪.‬‬

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 ‫ﰒ ﻗﺎﻝ‪ :‬ﺇﻥ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﳌﺎ ﻭﱄ ﺍﳋﻼﻓﺔ‪ ،‬ﺩﻋﺎ ﺳﺎﱂ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﻭﳏﻤﺪ ﺑﻦ ﻛﻌﺐ‬
‫ﺍﻟﻘﺮﻇﻲ ﻭﺭﺟﺎﺀ ﺑﻦ ﺣﻴﻮﺓ ﻓﻘﺎﻝ ﳍﻢ‪ :‬ﺇﱐ ﻗﺪ ﺍﺑﺘﻠﻴﺖ ‪‬ﺬﺍ ﺍﻟﺒﻼﺀ ﻓﺄﺷﲑﻭﺍ ﻋﻠﻲ؛ ﻓﻌﺪ ﺍﳋﻼﻓﺔ ﺑﻼﺀ ﻭﻋﺪﺩ‪‬ﺎ‬
‫ﺃﻧﺖ ﻭﺃﺻﺤﺎﺑﻚ ﻧﻌﻤﺔ‪.‬‬
‫ﻓﻘﺎﻝ ﻟﻪ ﺳﺎﱂ ﺑﻦ ﻋﺒﺪ ﺍﷲ‪ :‬ﺇﻥ ﺃﺭﺩﺕ ﺍﻟﻨﺠﺎﺓ ﻏﺪﺍﹰ ﻣﻦ ﻋﺬﺍﺏ ﺍﷲ ﻓﺼﻢ ﻋﻦ ﺍﻟﺪﻧﻴﺎ ﻭﻟﻴﻜﻦ ﺇﻓﻄﺎﺭﻙ ﻓﻴﻬـﺎ‬
‫ﺍﳌﻮﺕ‪ .‬ﻭﻗﺎﻝ ﻟﻪ ﳏﻤﺪ ﺑﻦ ﻛﻌﺐ‪ :‬ﺇﻥ ﺃﺭﺩﺕ ﺍﻟﻨﺠﺎﺓ ﻏﺪﺍﹰ ﻣﻦ ﻋﺬﺍﺏ ﺍﷲ ﻓﻠﻴﻜﻦ ﻛﺒﲑ ﺍﳌﺴﻠﻤﲔ ﻋﻨﺪﻙ ﺃﺑﺎﹰ‪،‬‬
‫ﻭﺃﻭﺳﻄﻬﻢ ﻋﻨﺪﻙ ﺃﺧﺎﹰ‪ ،‬ﻭﺃﺻﻐﺮﻫﻢ ﻋﻨﺪﻙ ﻭﻟﺪﺍﹰ‪ ،‬ﻓﱪ ﺃﺑﺎﻙ ﻭﺍﺭﺣﻢ ﺃﺧﺎﻙ ﻭﲢﻨﻦ ﻋﻠﻰ ﻭﻟﺪﻙ‪ .‬ﻭﻗﺎﻝ ﻟﻪ ﺭﺟﺎﺀ‬
‫ﺑﻦ ﺣﻴﻮﺓ‪ :‬ﺇﻥ ﺃﺭﺩﺕ ﺍﻟﻨﺠﺎﺓ ﻏﺪﺍﹰ ﻣﻦ ﻋﺬﺍﺏ ﺍﷲ ﻓﺄﺣﺐ ﻟﻠﻤﺴﻠﻤﲔ ﻣﺎ ﲢﺐ ﻟﻨﻔﺴﻚ‪ ،‬ﻭﺍﻛﺮﻩ ﳍﻢ ﻣﺎ ﺗﻜﺮﻩ‬
‫ﻟﻨﻔﺴﻚ‪ ،‬ﰒ ﻣﱴ ﺷﺌﺖ ﻣﺖ‪.‬‬
‫ﻭﺇﱐ ﻷﻗﻮﻝ ﻟﻚ ﻫﺬﺍ ﻭﺃﺧﺎﻑ ﻋﻠﻴﻚ ﺃﺷﺪ ﺍﳋﻮﻑ ﻳﻮﻡ ﺗﺰﻝ ﻓﻴﻪ ﺍﻷﻗﺪﺍﻡ ﻓﻬﻞ ﻣﻌﻚ ﺭﲪﻚ ﺍﷲ ﻣﺜﻞ ﻫﺆﻻﺀ‬
‫ﺍﻟﻘﻮﻡ ﻣﻦ ﻳﺄﻣﺮﻙ ﲟﺜﻞ ﻫﺬﺍ؟ ﻓﺒﻜﻰ ﻫﺎﺭﻭﻥ ﺑﻜﺎﺀً ﺷﺪﻳﺪﺍﹰ ﺣﱴ ﻏﺸﻲ ﻋﻠﻴﻪ ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﺍﺭﻓﻖ ﺑﺄﻣﲑ ﺍﳌﺆﻣﻨﲔ!‬
‫ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺍﺑﻦ ﺍﻟﺮﺑﻴﻊ ﻗﺘﻠﺘﻪ ﺃﻧﺖ ﻭﺃﺻﺤﺎﺑﻚ ﻭﺃﺭﻓﻖ ﺑﻪ ﺃﻧﺎ؟‬
‫ﰒ ﺃﻓﺎﻕ ﻓﻘﺎﻝ‪ :‬ﺯﺩﱐ‪ .‬ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ! ﺑﻠﻐﲏ ﺃﻥ ﻋﺎﻣﻼﹰ ﻟﻌﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺷﻜﺎ ﺇﻟﻴﻪ‪ ،‬ﻓﻜﺘﺐ ﺇﻟﻴﻪ‬
‫ﻋﻤﺮ‪ :‬ﻳﺎ ﺃﺧﻲ ﺍﺫﻛﺮ ﺳﻬﺮ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﰲ ﺍﻟﻨﺎﺭ ﻭﺧﻠﻮﺩ ﺍﻷﺑﺪ‪ ،‬ﻓﺈﻥ ﺫﻟﻚ ﻳﻄﺮﺩ ﺑﻚ ﺇﱃ ﺭﺑـﻚ ﻧﺎﺋﻤـﺎﹰ ﺃﻭ‬
‫ﻳﻘﻈﺎﻧﺎﹰ‪ ،‬ﻭﺇﻳﺎﻙ ﺃﻥ ﺗﺰﻝ ﻗﺪﻣﻚ ﻋﻦ ﻫﺬﻩ ﺍﻟﺴﺒﻴﻞ ﻓﻴﻜﻮﻥ ﺁﺧﺮ ﺍﻟﻌﻬﺪ ﺑﻚ ﻭﻣﻨﻘﻄﻊ ﺍﻟﺮﺟﺎﺀ ﻣﻨﻚ‪ .‬ﻓﻠﻤﺎ ﻗﺮﺃ‬
‫ﻛﺘﺎﺑﻪ ﻃﻮﻯ ﺍﻟﺒﻼﺩ ﺣﱴ ﻗﺪﻡ ﺇﻟﻴﻪ‪ ،‬ﻓﻘﺎﻝ ﻋﻤﺮ‪ :‬ﻣﺎ ﺃﻗﺪﻣﻚ؟ ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﺧﻠﻌﺖ ﻗﻠﱯ ﺑﻜﺘﺎﺑﻚ‪ ،‬ﻻ ﻭﻟﻴﺖ ﻟﻚ‬
‫ﻭﻻﻳﺔ ﺃﺑﺪﺍﹰ ﺣﱴ ﺃﻟﻘﻰ ﺍﷲ ﺗﻌﺎﱃ! ﻓﺒﻜﻰ ﻫﺎﺭﻭﻥ ﺑﻜﺎﺀ ﺷﺪﻳﺪﺍﹰ ﰒ ﻗﺎﻝ‪ :‬ﺯﺩﱐ‪.‬‬
‫ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺇﻥ ﺍﻟﻌﺒﺎﺱ ﻋﻢ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﺟﺎﺀﻩ ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺃﻣـﺮﱐ‬
‫ﻋﻠﻰ ﺇﻣﺎﺭﺓ‪ .‬ﻓﻘﺎﻝ ﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ‪ :‬ﻳﺎ ﻋﺒﺎﺱ ﻳﺎ ﻋﻢ ﺍﻟﻨﱯ‪ ،‬ﻧﻔﺲ ﲢﻴﻴﻬﺎ ﺧﲑ ﻣﻦ ﺇﻣـﺎﺭﺓ ﻻ‬
‫ﲢﺼﻴﻬﺎ‪ ،‬ﺇﻥ ﺍﻹﻣﺎﺭﺓ ﺣﺴﺮﺓ ﻭﻧﺪﺍﻣﺔ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻓﺈﻥ ﺍﺳﺘﻄﻌﺖ ﺃﻥ ﻻ ﺗﻜﻮﻥ ﺃﻣﲑﺍﹰ ﻓﺎﻓﻌﻞ‪.‬‬
‫ﻓﺒﻜﻰ ﻫﺎﺭﻭﻥ ﺑﻜﺎﺀ ﺷﺪﻳﺪﺍﹰ‪.‬ﰒ ﻗﺎﻝ‪ :‬ﺯﺩﱐ ﻳﺮﲪﻚ ﺍﷲ! ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺣﺴﻦ ﺍﻟﻮﺟﻪ! ﺃﻧﺖ ﺍﻟﺬﻱ ﻳﺴـﺄﻟﻚ ﺍﷲ‬
‫ﻋﻦ ﻫﺬﺍ ﺍﳋﻠﻖ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻓﺈﻥ ﺍﺳﺘﻄﻌﺖ ﺃﻥ ﺗﻘﻲ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﻣﻦ ﺍﻟﻨﺎﺭ ﻓﺎﻓﻌﻞ‪ ،‬ﻭﺇﻳﺎﻙ ﺃﻥ ﺗﺼﺒﺢ ﻭﲤﺴﻲ‬
‫ﻭﰲ ﻗﻠﺒﻚ ﻏﺶ ﻟﺮﻋﻴﺘﻚ‪ ،‬ﻓﺈﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻳﻘﻮﻝ‪ :‬ﻣﻦ ﺃﺻﺒﺢ ﳍﻢ ﻏﺎﺷﺎﹰ ﱂ ﻳﺮﺡ ﺭﺍﺋﺤﺔ‬
‫ﺍﳉﻨﺔ‪ .‬ﻓﺒﻜﻰ ﻫﺎﺭﻭﻥ ﺑﻜﺎﺀ ﺷﺪﻳﺪﺍﹰ‬
‫ﰒ ﻗﺎﻝ‪ :‬ﻋﻠﻴﻚ ﺩﻳﻦ؟ ﻗﺎﻝ‪ :‬ﻧﻌﻢ ﺩﻳﻦ ﻟﺮﰊ ﱂ ﳛﺎﺳﺒﲏ ﻋﻠﻴﻪ‪ ،‬ﻓﺎﻟﻮﻳـﻞ ﱄ ﺇﻥ ﺳـﺄﻟﲏ‪ ،‬ﻭﺍﻟﻮﻳـﻞ ﱄ ﺇﻥ‬
‫ﻧﺎﻗﺸﲏ‪ ،‬ﻭﺍﻟﻮﻳﻞ ﱄ ﺇﻥ ﱂ ﻳﻠﻬﻤﲏ ﺣﺠﱵ! ﻗﺎﻝ‪ :‬ﺇﳕﺎ ﺃﻋﲏ ﺩﻳﻦ ﺍﻟﻌﺒﺎﺩ‪ .‬ﻗﺎﻝ‪ :‬ﺇﻥ ﺭﰊ ﱂ ﻳﺄﻣﺮﱐ ‪‬ﺬﺍ‪ ،‬ﺃﻣﺮﱐ‬
‫ﺃﻥ ﺃﺻﺪﻕ ﻭﻋﺪﻩ ﻭﺃﻃﻴﻊ ﺃﻣﺮﻩ ﻓﻘﺎﻝ ﺗﻌﺎﱃ‪) :‬ﻭﻣﺎ ﺧﻠﻘﺖ ﺍﳉﻦ ﻭﺍﻹﻧﺲ ﺇﻻ ﻟﻴﻌﺒﺪﻭﻥ " ﻣﺎ ﺃﺭﻳﺪ ﻣﻨﻬﻢ ﻣـﻦ‬
‫ﺭﺯﻕ ﻭﻣﺎ ﺃﺭﻳﺪ ﺃﻥ ﻳﻄﻌﻤﻮﻥ " ﺇﻥ ﺍﷲ ﻫﻮ ﺍﻟﺮﺯﺍﻕ ﺫﻭ ﺍﻟﻘﻮﺓ ﺍﳌﺘﲔ( ﺍﻟﺬﺍﺭﻳﺎﺕ‪.٥٨-٥٦ :‬‬

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 ‫ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻫﺬﻩ ﺃﻟﻒ ﺩﻳﻨﺎﺭ ﺧﺬﻫﺎ ﻓﺄﻧﻔﻘﻬﺎ ﻋﻠﻰ ﻋﻴﺎﻟﻚ ﻭﺗﻘﻮ ‪‬ﺎ ﻋﻠﻰ ﻋﺒﺎﺩﺓ ﺭﺑﻚ‪ .‬ﻓﻘﺎﻝ‪ :‬ﺳﺒﺤﺎﻥ ﺍﷲ! ﺃﻧﺎ‬
‫ﺃﺩﻟﻚ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻨﺠﺎﺓ‪ ،‬ﻭﺗﻜﺎﻓﺌﲏ ﲟﺜﻞ ﻫﺬﺍ‪ ،‬ﺳﻠﻤﻚ ﺍﷲ ﻭﻭﻓﻘﻚ‪ .‬ﰒ ﺻ‪‬ﻤ‪‬ﺖ‪ ‬ﻓﻠﻢ ﻳﻜﻠﻤﻨﺎ ﻓﺨﺮﺟﻨﺎ ﻣﻦ‬
‫ﻋﻨﺪﻩ‪ ،‬ﻓﻘﺎﻝ ﱄ ﻫﺎﺭﻭﻥ‪ :‬ﺇﺫﺍ ﺩﻟﻠﺘﲏ ﻋﻠﻰ ﺭﺟﻞ ﻓﺪﻟﲏ ﻋﻠﻰ ﻣﺜﻞ ﻫﺬﺍ‪ ،‬ﻫﺬﺍ ﺳﻴﺪ ﺍﳌﺴﻠﻤﲔ ﺍﻟﻴﻮﻡ!‬
‫ﻓﺪﺧﻠﺖ ﻋﻠﻴﻪ ﺍﻣﺮﺃﺓ ﻣﻦ ﻧﺴﺎﺋﻪ ﻓﻘﺎﻟﺖ‪ :‬ﻳﺎ ﻫﺬﺍ‪ ،‬ﺃﻣﺎ ﺗﺮﻯ ﻣﺎ ﳓﻦ ﻓﻴﻪ ﻣﻦ ﺿﻴﻖ ﺍﳊﺎﻝ؟ ﻓﻠﻮ ﻗﺒﻠﺖ ﻫﺬﺍ ﺍﳌﺎﻝ‬
‫ﻟﻔﺮﺟﺖ ﺑﻪ ﻋﻨﺎ‪ .‬ﻓﻘﺎﻝ‪ :‬ﺇﳕﺎ ﻣﺜﻠﻲ ﻭﻣﺜﻠﻜﻢ ﻛﻤﺜﻞ ﻗﻮﻡ ﻛﺎﻥ ﳍﻢ ﺑﻌﲑ ﻳﺄﻛﻠﻮﻥ ﻣﻦ ﻛﺴﺒﻪ‪ ،‬ﻓﻠﻤﺎ ﻛﱪ ﳓﺮﻭﻩ‬
‫ﻓﺄﻛﻠﻮﺍ ﳊﻤﻪ‪ ،‬ﻣﻮﺗﻮﺍ ﻳﺎ ﺃﻫﻠﻲ ﺟﻮﻋﺎﹰ ﻭﻻ ﺗﺬﲝﻮﺍ ﻓﻀﻴﻼﹰ‪.‬‬
‫ﻓﻠﻤﺎ ﲰﻊ ﺍﻟﺮﺷﻴﺪ ﺫﻟﻚ ﻗﺎﻝ‪ :‬ﺃﺩﺧﻞ ﻓﻌﺴﻰ ﺃﻥ ﻳﻘﺒﻞ ﺍﳌﺎﻝ‪ .‬ﻗﺎﻝ‪ :‬ﻓﺪﺧﻠﻨﺎ ﻋﻠﻴﻪ‪ ،‬ﻓﻠﻤﺎ ﻋﻠﻢ ﺑﻨﺎ ﺍﻟﻔﻀﻴﻞ ﺧﺮﺝ‬
‫ﻭﺟﻠﺲ ﻋﻠﻰ ﺍﻟﺘﺮﺍﺏ ﻋﻠﻰ ﺍﻟﺴﻄﺢ‪ ،‬ﻓﺠﻠﺲ ﻫﺎﺭﻭﻥ ﺇﱃ ﺟﺎﻧﺒﻪ ﻓﺠﻌﻞ ﻳﻜﻠﻤﻪ ﻭﻫﻮ ﻻ ﳚﻴﺒﻪ‪ ،‬ﻓﺒﻴﻨﻤﺎ ﳓـﻦ‬
‫ﻛﺬﻟﻚ ﺇﺫ ﺧﺮﺟﺖ ﺟﺎﺭﻳﺔ ﺳﻮﺩﺍﺀ ﻓﻘﺎﻟﺖ‪ :‬ﻳﺎ ﻫﺬﺍ ﻗﺪ ﺃﺫﻳﺖ ﺍﻟﺸﻴﺦ ﻫﺬﻩ ﺍﻟﻠﻴﻠﺔ‪ ،‬ﻓﺎﻧﺼﺮﻑ ﻳﺮﲪـﻚ ﺍﷲ!‬
‫ﻓﺎﻧﺼﺮﻓﻨﺎ‪(.‬ﺍﻩ‬
‫ﺫﻛﺮ ﻫﺬﻩ ﺍﻟﻘﺼﺔ ﺍﻟﻄﺮﻃﻮﺷﻲ ﰲ ﻛﺘﺎﺑﻪ )ﺳﺮﺍﺝ ﺍﳌﻠﻮﻙ( ﰲ ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﱐ‪ :‬ﰲ ﻣﻘﺎﻣﺎﺕ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﺼﺎﳊﲔ‬
‫ﻋﻨﺪ ﺍﻷﻣﺮﺍﺀ ﻭﺍﻟﻮﺯﺭﺍﺀ ﻭﺍﻟﺴﻼﻃﲔ ﺹ‪ ،٢٢‬ﻭﺫﻛﺮﻫﺎ ﺍﺑﻦ ﲪﺪﻭﻥ ﰲ ﺍﻟﺘﺬﻛﺮﺓ ﻭﺍﻷﺑﺸﻴﻬﻲ ﰲ ﺍﳌﺴـﺘﻄﺮﻑ‬
‫ﻭﻏﲑﻫﻢ‬
‫ﻓﻤﱴ ﻳﻌﻲ ﺍﻟﻌﻠﻤﺎﺀ ﺍﳊﻘﻴﻘﺔ‪ ،‬ﻭﻣﱴ ﻳﻌﻲ ﺍﳊﻜﺎﻡ ﺃﻥ ﺍﻟﺪﻳﻦ ﻟﻴﺲ ﺃﻟﻌﻮﺑﺔ‪ ،‬ﻭﺃﻥ ﺍﻟﺴﺤﺮ ‪-‬ﻭﺇﻥ ﻃﺎﻝ ﺍﻟﺰﻣﺎﻥ‪-‬‬
‫ﻻ ﺑﺪ ﺃﻥ ﻳﻨﻘﻠﺐ ﻋﻠﻰ ﺍﻟﺴﺎﺣﺮ‪ ..‬ﳚﺐ ﺃﻥ ﳚﻌﻞ ﺍﳊﻜﺎﻡ ﻧﺼﺐ ﺃﻋﻴﻨﻬﻢ ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ﻭﺍﻟﺮﺟـﻮﻉ ﺇﱃ‬
‫ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺍﳌﻨﺼﻔﲔ ﻭﺍﻻﻣﺘﺜﺎﻝ ﻟﻘﻮﳍﻢ ﻭﻟﻮ ﻛﺎﻥ ﺿﺪ ﺳﻴﺎﺳﺘﻬﻢ‬
‫ﻭﻣﱴ ﻳﻌﻲ ﺍﳊﻜﺎﻡ ﺃﻳﻀﺎ ﺃﻥ ﺳﻴﺎﺳﺔ ﺍﻹﻗﺼﺎﺀ ﻭﺍﻟﺘﻘﺮﻳﺐ ﲝﺴﺐ ﺍﳌﺼﺎﱀ ﺍﻟﺴﻴﺎﺳﻴﺔ ﺗﻀـﺮ‪ ‬ـﻢ ﻫـﻢ‬
‫ﺑﺎﻟﺪﺭﺟﺔ ﺍﻷﻭﱃ ﻭﰲ ﺍﻟﺪﻧﻴﺎ ﻗﺒﻞ ﺍﻵﺧﺮﺓ‪ ،‬ﻓﺈﻥ ﺫﻟﻚ ﻳﺴﺒﺐ ﺍﻟﻔﱳ ﺍﻟﺪﺍﺧﻠﻴﺔ ﻭﺍﳊﺮﻭﺏ ﺍﻷﻫﻠﻴﺔ ﻭﻳﻔـﺘﺢ‬
‫ﺃﺑﻮﺍﺑﺎ ﻛﺜﲑﺓ ﻣﻦ ﺍﻟﺸﺮﻭﺭ ﻗﺎﻝ ﺭﺷﻴﺪ ﺭﺿﺎ ﰲ ﻣﻘﺎﻝ ﻟﻪ ﰲ ﳎﻠﺔ ﺍﳌﻨﺎﺭ )ﺝ‪/٣٦‬ﺹ‪) :(٨‬ﻭﳑـﺎ ﻳﺰﻋـﺰﻉ‬
‫ﺳﻴﺎﺳﺔ ﺍﳌﹸﻠﻚ ﺍﻟﺪﺍﺧﻠﻴﺔ ﻭﻳﺴﺒﺐ ﺗﻘﻮﻳﺾ ﺃﺭﻛﺎﻥ ﺍﻟﺪﻭﻟﺔ‪ :‬ﻛﺜﺮﺓ ﺍﻷﺟﻨﺎﺱ ﻭﺍﺧﺘﻼﻑ ﺍﻷﺩﻳﺎﻥ‪ ،‬ﻭﳍـﺬﺍ‬
‫ﻛﻠﻤﺎ ﻛﺎﻧﺖ ﺭﻋﻴﺔ ﺍﻟﺪﻭﻟﺔ ﻣﺆﻟﻔﺔ ﻣﻦ ﺃﺟﻨﺎﺱ ﻣﺘﻌﺪﺩﺓ ﻛﻠﻤﺎ ﺻﻌﺒﺖ ﻗﻴﺎﺩ‪‬ﺎ‪ ،‬ﻭﻛﺎﻧﺖ ﺃﻗﺮﺏ ﺇﱃ ﺍﳍﻴﺎﺝ ﻣﻦ‬
‫ﺍﻟﺴﻜﻴﻨﺔ‪ ،‬ﻭﺇﱃ ﺍﻟﻘﻠﻖ ﻣﻦ ﺍﻟﺮﺍﺣﺔ‪ ،‬ﻓﺈﻥ ﺍﺧﺘﻼﻑ ﺍﻷﺟﻨﺎﺱ ﻭﺍﻷﺩﻳﺎﻥ ﳑﺎ ﻳﺆﺩﻱ ﺇﱃ ﺍﻻﺧﺘﻼﻑ ﰲ ﺍﻟﻄﺒـﺎﻉ‬
‫ﻭﺍﻟﻌﺎﺩﺍﺕ‪ ،‬ﻭﻣﱴ ﻛﺎﻧﺖ ﻫﺬﻩ ﻣﺘﻐﺎﻳﺮﺓ ﻭﺍﻷﺧﻼﻕ ﻣﺘﺒﺎﻳﻨﺔ ﺟﺮ ﺫﻟﻚ ﺇﱃ ﺍﻟﱰﺍﻉ ﰲ ﺍﳌﻌﺎﻣﻠـﺔ ﻭﺍﻟﺘﻨـﺎﻓﺲ ﰲ‬
‫ﺍﳌﺼﻠﺤﺔ‪ ،‬ﰒ ﺇﻥ ﺃﺑﻨﺎﺀ ﺍﳉﻨﺲ ﺍﻟﻮﺍﺣﺪ ﻣﱴ ﻭﺟﺪﻭﺍ ﺑﲔ ﺃﺟﻨﺎﺱ ﺃﺧﺮﻯ ﻳﻨﺒﺖ ﻓﻴﻬﻢ ﻧﻮﻉ ﻣﻦ ﺍﻟﻌﺼـﺒﻴﺔ‬
‫ﻭﺍﻟﺘﺂﻟﻒ ﳛﻤﻠﻬﻢ ﻋﻠﻰ ﺍﻟﺜﻮﺭﺓ ﻭﺍﳋﺮﻭﺝ ﻋﻦ ﺍﻟﻄﺎﻋﺔ ﻷﻗﻞ ﺳﺒﺐ ﻭﺃﻭﻫﻰ ﺣﺠﺔ‪...‬‬
‫ﻓﻼﺑﺪ ﻟﻠﺪﻭﻟﺔ ﺍﳌﺆﻟﻔﺔ ﻣﻦ ﺍﻷﺟﻨﺎﺱ ﺍﳌﺨﺘﻠﻔﺔ ﻣﻦ ﺃﻥ ﺗﻜﻮﻥ ﺭﺍﻗﻴﺔ ﺃﻭﺟ‪‬ﺎ ﻋﺎﻟﻴ‪‬ﺎ ﻣﻦ ﺍﳌﺪﻧﻴـﺔ‪ ،‬ﻭﺃﻓﺮﺍﺩﻫـﺎ‬
‫ﺑﺎﻟﻐﲔ ﻣﺒﻠﻐ‪‬ﺎ ﻋﻈﻴﻤ‪‬ﺎ ﻣﻦ ﺍﻟﻜﻤﺎﻝ ﻭﺍﳍﺪﺍﻳﺔ‪ ،‬ﺣﱴ ﳝﻜﻦ ﺃﻥ ﻳﺴﺘﺘﺐ ﻓﻴﻬﺎ ﻧﻈﺎﻡ ﻭﻳﻘﻮﻡ ﳍﺎ ﺣﺎﻝ؛ ﻷﻥ ﺫﻟﻚ‬
‫ﺍﻟﻜﻤﺎﻝ ﻳﻌﺮﻓﻬﻢ ﺃ‪‬ﻢ ﺑﺎﺟﺘﻤﺎﻋﻬﻢ ﲢﺖ ﺭﺍﻳﺔ ﻭﺍﺣﺪﺓ ﺃﺻﺒﺤﻮﺍ ﻳﺪ‪‬ﺍ ﻭﺍﺣﺪﺓ‪ ،‬ﻳﻬﻤﻬﻢ ﺍﶈﺎﻓﻈﺔ ﻋﻠـﻰ ﺗﻠـﻚ‬

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 ‫ﺍﻟﺮﺍﻳﺔ؛ ﻷ‪‬ﺎ ﻫﻲ ﺍﻟﱵ ﺗﻘﻴﻬﻢ ﻣﻦ ﻛﻮﺍﺭﺙ ﺍﻟﺪﻫﺮ ﻭﻋﻮﺍﺩﻱ ﺍﻷﻳﺎﻡ‪ ،‬ﻭﺃ‪‬ﻢ ﻣﱴ ﻛﺎﻧﻮﺍ ﻳﻘﻄﻨﻮﻥ ﺃﺭﺿ‪‬ﺎ ﻭﺍﺣﺪﺓ‬
‫ﻓﻌﻼﻗﺎﺕ ﺍﳌﻌﻴﺸﺔ ﲢﻮﺟﻬﻢ ﺇﱃ ﲢﺴﲔ ﺍﳌﻌﺎﻣﻼﺕ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ‪ ،‬ﻭﳚﺐ ﻋﻠﻴﻬﻢ ﺍﺣﺘﺮﺍﻡ ﺗﻠـﻚ ﺍﻟﻌﻼﻗـﺔ‬
‫ﻭﺍﻟﺴﻌﻲ ﰲ ﺗﻮﻃﻴﺪﻫﺎ ﺣﱴ ﺗﺪﻭﻡ ﻓﻴﻬﻢ ﺍﳌﻌﺎﺷﺮﺓ ﻭﻳﺼﻞ ﻛﻞ ﻣﻨﻬﻢ ﺇﱃ ﻏﺎﻳﺘﻪ ﻭﻣﻨﻔﻌﺘﻪ‬
‫ﻭﺃﺭﺑﺎﺏ ﺍﻷﺩﻳﺎﻥ ﺍﳌﺨﺘﻠﻔﺔ ﻟﻮ ﺭﺟﻌﻮﺍ ﺇﱃ ﺃﺻﻮﻝ ﻛﻞ ﺩﻳﻦ ﻟﺮﺃﻭﻫﺎ ﻣﺘﺤﺪﺓ‪ ،‬ﻭﻟﻮﺟﺪﻭﺍ ﺃﻥ ﻛﻞ ﺩﻳﻦ ﻣﺎ ﻧﺰﻝ‬
‫ﺇﻻ ﻷﻣﺮ ﻭﺍﺣﺪ‪ ،‬ﻫﻮ ‪‬ﺬﻳﺐ ﺍﻟﻨﻔﺲ ﻭﲢﺴﲔ ﻋﻼﻗﺘﻬﺎ ﻣﻊ ﻣﻦ ﳜﺎﻟﻄﻬﺎ‪ ،‬ﻓﻜﻞ ﺩﻳﻦ ﻗﺪ ﺃﺗﻰ ﳍﺬﻩ ﺍﻟﻐﺎﻳـﺔ‪،‬‬
‫ﺣﺚﹲ ﻋﻠﻰ ﺍﻟﻔﻀﺎﺋﻞ ﻭﺣﺾ‪ ‬ﻋﻠﻰ ﺍﻟﺘﻮﻓﻴﻖ ﺑﲔ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻟﻮ ﻓﻬﻤﺖ ﻛﻞ ﻃﺎﺋﻔﺔ ﺣﻘﻴﻘﺔ ﺩﻳﻨﻬﺎ ﳌﺎ ﻧﺸﺄ ﺑﲔ‬
‫ﺍﻟﻨﺎﺱ ﺗﺒﺎﻏﺾ‪ ،‬ﻭﻻ ﺣﺪﺙ ﺑﲔ ﺃﻫﻞ ﺍﻷﺩﻳﺎﻥ ﺍﳌﺨﺘﻠﻔﺔ ﺗﻨﺎﻓﺮ‪ ،‬ﻭﺗﻠﻚ ﺳﻨﺔ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺧﻠﻘﻪ ﻭﻫﻮ ﺍﻟﻘﺎﺋﻞ‪:‬‬
‫]ﻭ‪‬ﻟﹶﻮ‪ ‬ﺷ‪‬ﺎﺀَ ﺭ‪‬ﺑ‪‬ﻚ‪ ‬ﻟﹶﺠ‪‬ﻌ‪‬ﻞﹶ ﺍﻟﻨ‪‬ﺎﺱ‪ ‬ﺃﹸﻣ‪‬ﺔﹰ ﻭ‪‬ﺍﺣ‪‬ﺪ‪‬ﺓﹰ[)ﻫﻮﺩ‪ (١١٨:‬ﻭﻟﻜﻦ ﺿﻞ ﺃﻧﺎﺱ ﰲ ﻛﻞ ﺩﻳﻦ ﻭﺍﻋﺘﻘـﺪﻭﺍ ﺃﻥ‬
‫ﺍﻻﺧﺘﻼﻑ ﰲ ﺍﻟﺪﻳﻦ ﻳﻮﺟﺐ ﺍﻟﻨﻔﺮﺓ ﻣﻦ ﻏﲑ ﺃﻫﻠﻪ ﻭﻳﺄﻣﺮ ﺑﺎﻟﺘﺒﺎﻋﺪ ﻋﻤﻦ ﺧﺎﻟﻔﻬﻢ ﻓﻴﻪ‪ ،‬ﻭﻣﻦ ﻫﺬﺍ ﲣﺎﻟﻔﺖ‬
‫ﺍﻟﻌﻼﻗﺎﺕ ﺑﲔ ﺃﺭﺑﺎﺏ ﺍﻷﺩﻳﺎﻥ ﺍﳌﺨﺘﻠﻔﺔ‪ ،‬ﻭﺃﺻﺒﺢ ﺍﺧﺘﻼﻑ ﺍﻟﺪﻳﻦ ﻋ‪‬ﻠﻤ‪‬ﺎ ﻋﻠﻰ ﺍﳌﻌﺎﺩﺍﺓ ﻭﺍﻟﺘﻨﻔﲑ‪ ،‬ﻭﻫﺬﺍ ﻛﻠـﻪ‬
‫ﺳﺒﺒﻪ ﺍﳉﻬﻞ‪ ،‬ﻭﻫﻮ ﺭﺍﺟﻊ ﺇﱃ ﺗﻘﺼﲑ ﺃﻧﺼﺎﺭ ﺍﻟﺪﻳﻦ ﰲ ﻛﻞ ﺃﻣﺔ ﻓﺈ‪‬ﻢ ﻫﻢ ﺍﳌﻠﺰﻣﻮﻥ ﺑﺘﺒﻴﺎﻥ ﻣﺎ ﻳﺼﻠﺢ ﺍﻟﻌﻘﺎﺋﺪ‬
‫ﻭﻳﻘﻮﻡ ﺍﻷﻓﻜﺎﺭ ﻓﻴﻤﺎ ﳜﺘﺺ ﺑﺎﻷﺩﻳﺎﻥ(ﺍﻩ‬

‫ﻫﺬﺍ ﻣﻦ ﺟﻬﺔ ﻭﻣﻦ ﺟﻬﺔ ﺛﺎﻧﻴﺔ ﻗﺪ ﻳﻜﻮﻥ ﺍﻷﻣﺮ ﺑﺎﻟﻌﻜﺲ‪ ،‬ﺃﻱ ﺃﻥ ﺑﻌﺾ ﻣﻦ ﻳﻨﺘﺴﺐ ﺇﱃ ﺍﻟﻌﻠﻢ ﻟﻘﺮﺑﻪ ﻣﻦ‬
‫ﺍﳊﺎﻛﻢ ﻳﺘﺨﺬ ﺍﳊﺎﻛﻢ ﺃﺩﺍﺓ ﻟﻘﻤﻊ ﻣﻦ ﳜﺎﻟﻔﻪ ﰲ ﺍﳌﺬﻫﺐ )ﺍﻟﻌﻘﺪﻱ ﺃﻭ ﺍﻟﻔﻘﻬﻲ ﺃﻭ ﺍﳊﺮﻛﻲ(‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ‬
‫ﺍﻷﻣﺮ ﻓﻴﻪ ﺗﺼﻔﻴﺔ ﺣﺴﺎﺑﺎﺕ ﻗﺪﳝﺔ ﻣﻊ ﺑﻌﺾ ﺍﳋﺼﻮﻡ‪ ،‬ﻭﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﻳﻜﻮﻥ ﺍﳊﺎﻛﻢ ﻫﻮ ﺍﻷﺩﺍﺓ ﻭﺍﻟﻠﻌﺒﺔ ﺑﻴﺪ‬
‫ﻣﻦ ﻳﻨﺘﺴﺐ ﺇﱃ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﻗﺪ ﺗﻘﺪﻣﺖ ﺃﻣﺜﻠﺔ ﻋﻠﻰ ﺫﻟﻚ ﻋﻨﺪ ﻣﺴﺄﻟﺔ ﺍﻟﺘﻜﻔﲑ‪ ،‬ﻗﺎﻝ ﺍﻟﻘﺎﲰﻲ ﰲ ﺭﺳـﺎﻟﺘﻪ ﰲ‬
‫ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ﺹ‪) :٢٢‬ﺳﻨﺔ ﻛﻞ ﻗﻮﻡ ﺃﻧﺴﻮﺍ ﻣﻦ ﺃﻧﻔﺴﻬﻢ ﻗﻮﺓ ﻭﺳﻠﻄﺎﻧﺎ ﺃﻥ ﻳﺴﺘﻌﻤﻠﻮﺍ ﻟﺒﺚﹼ ﻣﺬﻫﺒﻬﻢ‬
‫ﻭﻧﺸﺮﻩ ﻫﻴﻤﻨﺔ ﺍﳊﺎﻛﻢ ﻭﺳﻴﻄﺮﺗﻪ‪ ،‬ﻭﻻ ﺳﻴﻤﺎ ﺇﺫﺍ ﻛﺎﻥ ﻣﻨﻬﻢ ﻭﻋﻠﻰ ﺷﺎﻛﻠﺘﻬﻢ ﻭﻫﻮ ﻣﺴﺘﺒﺪ ﰲ ﺣﻜﻤﻪ ﻭﻣﺎ‬
‫ﳝﻀﻴﻪ ﻓﺤﺪﺙ ﻫﻨﺎﻙ ﻭﻻ ﺣﺮﺝ(ﺍﻩ‬
‫ﻭﻗﺎﻝ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﻟﻐﺰﺍﱄ‪) :‬ﻭﺑﺪﻳﻬﻲ ﺃﻥ ﻳﺘﻨﺎﻓﺲ ﺃﺗﺒﺎﻉ ﺍﳌﺬﺍﻫﺐ ﺍﳌﺨﺘﻠﻔﺔ ﰲ ﺟﻌﻞ ﺍﻟﺪﻭﻟﺔ ﺇﱃ ﺟﺎﻧﺒـﻬﻢ‬
‫ﻭﻗﺪ ﺣﻜﻰ ﺍﻟﺘﺎﺭﻳﺦ ﺃﺷﻴﺎﺀ ﻣﺜﲑﺓ ﻋﻦ ﲪﺎﺱ ﺍﻷﺗﺒﺎﻉ ﻭﻣﺴﺎﻟﻚ ﺫﻭﻱ ﺍﻟﺴﻠﻄﺎﻥ ﺭﲟﺎ ﺯﺍﻏﺖ ﻋﻦ ﺍﻟﻨـﻬﺞ‬
‫ﻭﺧﺪﺷﺖ ﻗﻴﻢ ﻋﻠﻤﺎﺀ ﺃﻛﺎﺑﺮ(ﺍﻩ ﺩﺳﺘﻮﺭ ﺍﻟﻮﺣﺪﺓ ﺍﻟﺜﻘﺎﻓﻴﺔ ﺹ‪١١٩‬‬
‫ﻓﻠﻮ ﻛﺎﻥ ﺟﻬﺪ ﺍﳊﻜﺎﻡ ﻣﻨﺼﺒﺎ ‪-‬ﺑﺪﻝ ﺍﻟﺘﻔﺮﻳﻖ ﺑﲔ ﺍﳌﺬﺍﻫﺐ ﺍﻹﺳﻼﻣﻴﺔ ﺑﻘﺼﺪ ﺃﻭ ﺑﻐﲑ ﻗﺼـﺪ‪ -‬ﻋﻠـﻰ‬
‫ﺍﻟﺘﺄﻟﻴﻒ ﻭﻓﺘﺢ ﺁﻓﺎﻕ ﺍﳊﻮﺍﺭ ﺑﻴﻨﻬﺎ ﻭﺗﺸﺠﻴﻊ ﺍﻟﻠﻘﺎﺀﺍﺕ ﻭﻋﻘﺪ ﺍﳌﺆﲤﺮﺍﺕ ﻭﺇﻋﺪﺍﺩ ﺍﳋﻄﻂ ﻟﺘﺤﻘﻴﻖ ﺍﻷﻟﻔﺔ‬
‫ﻟﻜﺎﻥ ﺫﻟﻚ ﺧﲑﺍ ﳍﻢ ﰲ ﺍﻟﺪﻧﻴﺎ ﻗﺒﻞ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﻗﺪ ﻟﻮﺣﻆ ﺃﻥ ﺟﻬﻮﺩ ﺍﻟﺘﺄﻟﻴﻒ ﺑﲔ ﺍﳌﺬﺍﻫﺐ ﺍﻹﺳـﻼﻣﻴﺔ‬
‫ﺇﺫﺍ ﺑﺎﺭﻛﻬﺎ ﺍﳊﻜﺎﻡ ﻭﺗﺒﻨﻮﻫﺎ ﻓﺈ‪‬ﺎ ﺗﺆﰐ ﲦﺎﺭﻫﺎ ﺳﺮﻳﻌﺎ‪ ،‬ﻭﺍﻟﻌﻜﺲ ﺑﺎﻟﻌﻜﺲ‬

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 ‫اﻟﻤﺴﺄﻟﺔ اﻟﺨﺎﻣﺴﺔ‪ :‬ﻧﺪاء إﻟﻰ اﻟﻌﻠﻤﺎء واﻟﺪﻋﺎء واﻟﻤﻔﻜﺮﯾﻦ‬
‫ﺃﻳﻬﺎ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﺪﻋﺎﺓ ﻭﺍﳌﻔﻜﺮﻭﻥ ﺇﺫﺍ ﻛﺎﻥ ﺍﳊﻜﺎﻡ ﻻ ﻳﺮﻳﺪﻭﻥ ﺃﻥ ﻳﻘﻮﻣﻮﺍ ‪‬ﺬﺍ ﺍﳌﺸﺮﻭﻉ ‪-‬ﻣﻊ ﻣﺎ ﻓﻴﻪ ﻣـﻦ‬
‫ﺧﲑ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ﳍﻢ ﻭﻟﻸﻣﺔ‪ -‬ﻓﻼ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻘﻮﻡ ﺑﻪ ﺍﻟﻐﻴﻮﺭﻭﻥ ﻋﻠﻰ ﺍﻷﻣﺔ ﻣﻦ ﺍﻟـﺪﻋﺎﺓ ﻭﺍﻟﻌﻠﻤـﺎﺀ‬
‫ﻭﺍﳌﻔﻜﺮﻳﻦ ﺍﳌﻨﺼﻔﲔ‪ ،‬ﻭﺇﻧﲏ ﻷﻏﺘﻨﻢ ﺍﻟﻔﺮﺻﺔ ﻓﺄﺩﻋﻮﻫﻢ ﺇﱃ ﺃﻥ ﳝﻀﻮﺍ ﻭﳚﺪﻭﺍ ﻭﳚﺘﻬـﺪﻭﺍ ﰲ ﺫﻟـﻚ ﻭﺃﻻ‬
‫ﻳﺴﺘﻌﻈﻤﻮﺍ ﺍﻷﻣﺮ ﻓﺎﳌﺸﺎﺭﻳﻊ ﺗﺒﺪﺃ ﺑﺄﻓﻜﺎﺭ‪ ..‬ﻭﻣﺴﺎﻓﺔ ﺍﻷﻟﻒ ﻣﻴﻞ ﺗﺒﺪﺃ ﲞﻄﻮﺓ‪ ..‬ﻭﻣﻦ ﺳﺎﺭ ﻋﻠـﻰ ﺍﻟـﺪﺭﺏ‬
‫ﻭﺻﻞ‪ ..‬ﻭﺇﻥ ﻏﺪﺍ ﻟﻨﺎﻇﺮﻩ ﻗﺮﻳﺐ‪ ..‬ﻭﻟﺌﻦ ﻧﺼﻞ ﻣﺘﺄﺧﺮﻳﻦ ﺧﲑ ﻣﻦ ﺃﻻ ﻧﺼﻞ‪ ..‬ﳓﺎﻭﻝ ﺃﹸﻟﹾﻔﹶﺎﹰ ﺃﻭ ﳕﻮﺕ ﻓﻨﻌﺬﺭﺍ‪.‬‬
‫ﻭﺃﻏﺘﻨﻢ ﺍﻟﻔﺮﺻﺔ ﺃﻳﻀﺎ ﻓﺄﻗﻮﻝ‪ :‬ﺃﺭﺟﻮﺍ ﳑﻦ ﻳﻄﻠﻊ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺃﻥ ﻳﻌﺮﺿﻪ ﻋﻠﻰ ﺍﳍﻴﺌﺎﺕ ﺍﻟﺸـﺮﻋﻴﺔ‬
‫ﻭﺍﳌﻌﺎﻫﺪ ﺍﻟﻔﻜﺮﻳﺔ ﻭﺍ‪‬ﺎﻣﻊ ﺍﻟﻔﻘﻬﻴﺔ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻭﻣﻨﻬﺎ‪:‬‬
‫‪ -‬ﺍ‪‬ﻤﻊ ﺍﻟﻔﻘﻬﻲ ﺍﻹﺳﻼﻣﻲ ﺍﻟﺘﺎﺑﻊ ﳌﻨﻈﻤﺔ ﺍﳌﺆﲤﺮ ﺍﻹﺳﻼﻣﻲ‬
‫‪ -‬ﳎﻤﻊ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﺍﻟﺘﺎﺑﻊ ﻟﺮﺍﺑﻄﺔ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‬
‫‪ -‬ﺍﻻﲢﺎﺩ ﺍﻟﻌﺎﳌﻲ ﻟﻌﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ‬
‫‪ -‬ﺍ‪‬ﻤﻊ ﺍﻟﻌﺎﳌﻲ ﻟﻠﺘﻘﺮﻳﺐ ﺑﲔ ﺍﳌﺬﺍﻫﺐ ﺍﻹﺳﻼﻣﻴﺔ‬
‫‪ -‬ﻫﻴﺌﺔ ﺍﻷﲝﺎﺙ ﻭﺍﻟﻔﺘﻮﻯ ﰲ ﺍﻟﺴﻌﻮﺩﻳﺔ‬
‫‪ -‬ﻫﻴﺌﺔ ﺍﻷﲝﺎﺙ ﻭﺍﻟﻔﺘﻮﻯ ﰲ ﺍﻷﺯﻫﺮ‬
‫‪ -‬ﳎﻠﺲ ﺍﻹﻓﺘﺎﺀ ﺍﻷﻭﺭﻭﰊ‬
‫‪ -‬ﻣﺆﲤﺮﺍﺕ ﺍﳊﻮﺍﺭ ﺑﲔ ﺍﳌﺬﺍﻫﺐ ﺍﻹﺳﻼﻣﻴﺔ‬
‫‪ -‬ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﳍﻴﺌﺎﺕ ﺍﻟﻌﺎﳌﻴﺔ ﺃﻭ ﺍﶈﻠﻴﺔ‬
‫ﻛﻤﺎ ﺃﺭﺟﻮ ﺃﻥ ﻳﻌﺮﺽ ﺍﻟﺒﺤﺚ ﻋﻠﻰ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﺪﻋﺎﺓ ﻭﺍﳌﻔﻜﺮﻳﻦ ﻭﺍﳌﺼﻠﺤﲔ ﺧﺼﻮﺻﺎ ﻣﻦ ﻋﺮﻑ ﻣﻨـﻬﻢ‬
‫ﺑﺎﻟﺘﻮﺳﻂ ﻭﺍﻻﻋﺘﺪﺍﻝ ﻭﺍﻟﺘﺠﺮﺩ ﻭﺍﻹﻧﺼﺎﻑ ﻭﺍﻟﺪﻋﻮﺓ ﻭﺍﻟﺴﻌﻲ ﻟﻠﺘﺄﻟﻴﻒ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﻭﻫﻢ ﻛﺜﲑ ﻭﷲ ﺍﳊﻤﺪ‬
‫ﻣﻦ ﻛﻞ ﺍﳌﺬﺍﻫﺐ ﺍﻹﺳﻼﻣﻴﺔ )ﻋﻘﺪﻳﺔ ﻭﻓﻘﻬﻴﺔ ﻭﺣﺮﻛﻴﺔ(‬
‫ﻭﺍﻟﻔﻘﲑ ﺑﺎﻧﺘﻈﺎﺭ ﻣﺎ ﻳﺼﻠﻪ ﻣﻦ ﺗﻠﻚ ﺍﳍﻴﺌﺎﺕ ﻭﺃﻭﻟﺌﻚ ﺍﻷﺷﺨﺎﺹ ﺃﻭ ﻏﲑﻫﻢ ‪-‬ﻋﻠﻰ ﺑﺮﻳﺪﻩ ﺍﻻﻟﻜﺘـﺮﻭﱐ‬
‫ﺍﳌﺒﲔ ﰲ ﺧﺎﲤﺔ ﺍﻟﺒﺤﺚ‪ -‬ﺳﻮﺍﺀ ﻛﺎﻥ ﺍﻟﻮﺍﺻﻞ ﻣﻨﻬﻢ‪ :‬ﺗﺄﻳﻴﺪﺍ ﻭﻣﺆﺍﺯﺭﺓ ﺃﻡ ﺗﻌﻠﻴﻘﺎ ﻭﺗﺼﻮﻳﺒﺎ ﺃﻡ ﻧﻘﺪﺍ ﻭﺭﺩﺍ‪،‬‬
‫ﻭﻛﻞ ﺫﻟﻚ ﺳﲑﺍﻋﻰ ﺑﻌﲔ ﺍﻻﻋﺘﺒﺎﺭ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﻭﻣﺎ ﻛﺎﻥ ﻣﻨﻬﻢ ﻣﻦ ﺗﺄﻳﻴﺪ ﻭﻣﺆﺍﺯﺭﺓ ﻓﺴﻴﻨﺸﺮ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﰲ ﺍﻟﻄﺒﻌﺔ ﺍﻟﻘﺎﺩﻣﺔ‪ ،‬ﻓﻬﺬﻩ ﺩﻋﻮﺓ ﻟﻄﻠﺒﺔ ﺍﻟﻌﻠﻢ‬
‫ﻭﺍﻟﺪﻋﺎﺓ ﻭﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﳌﺼﻠﺤﲔ ﻭﺍﳌﻔﻜﺮﻳﻦ ﻭﻏﲑﻫﻢ ﺇﺫﺍ ﻛﺎﻧﻮﺍ ﻣﻘﺘﻨﻌﲔ ﺑﻔﻜﺮﺓ ﺍﻟﺒﺤﺚ ﻭﻣﺆﻳﺪﻳﻦ ﻟـﻪ ﰲ‬
‫ﺍﳉﻤﻠﺔ ﺃﻥ ﻳﺮﺳﻠﻮﺍ ﺗﺄﻳﻴﺪﻫﻢ ﻭﺍﻧﻄﺒﺎﻋﻬﻢ ﺇﱃ ﺍﻟﻔﻘﲑ ﻟﻴﻨﺸﺮ ﰲ ﻃﺒﻌﺔ ﻗﺎﺩﻣﺔ‪ ،‬ﻷﺟﻞ ﺍﳍﺪﻑ ﺍﻟﺬﻱ ﳛﻤﻠـﻪ‬
‫ﺍﻟﺒﺤﺚ ﻻ ﻷﺟﻞ ﺍﻟﻔﻘﲑ ﺍﳊﻘﲑ ﺭﺍﻗﻢ ﺍﻟﺒﺤﺚ‪ ،‬ﻓﻴﻜﻮﻧﻮﻥ ﺑﺬﻟﻚ ﻗﺪ ﺳﺎﳘﻮﺍ ﰲ ﺍﻟﺘﺄﻟﻴﻒ ﺑﲔ ﺍﳌﺴـﻠﻤﲔ‪،‬‬
‫ﻭﺍﷲُ ﻟﻦ ﻳﻨﺴﻰ ﳍﻢ ﺫﻟﻚ ﻭﻟﻦ ﺗﻨﺴﺎﻩ ﺍﻷﻣﺔ ﻭﻟﻦ ﻳﻨﺴﺎﻩ ﺍﻟﺘﺎﺭﻳﺦ ﺑﺈﺫﻥ ﺍﷲ‬

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 ‫ﻛﻤﺎ ﺃﺭﺟﻮ ﻣﻦ ﺩﻛﺎﺗﺮﺓ ﺍﳉﺎﻣﻌﺎﺕ ﻭﺍﻟﺪﻋﺎﺓ ﻭﺍﳋﻄﺒﺎﺀ ﺃﻥ ﳚﻌﻠﻮﺍ ﻣﻀﻤﻮﻥ ﻫـﺬﺍ ﺍﻟﺒﺤـﺚ ﳏﺎﺿـﺮﺓ ﺃﻭ‬
‫ﳏﺎﺿﺮﺍﺕ ﻟﻄﻼ‪‬ﻢ ﻭﲨﻬﻮﺭﻫﻢ ﻭﺃﻥ ﻳﻨﺸﺮﻭﺍ ﺑﻴﻨﻬﻢ ﺛﻘﺎﻓﺔ ﺍﻟﺘﺄﻟﻴﻒ ﺑﲔ ﺍﳌﺴﻠﻤﲔ‬
‫ﻛﻤﺎ ﺃﺭﺟﻮ ﳑﻦ ﻳﺴﺘﻄﻴﻊ ﻧﺸﺮ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﰲ ﺍﳌﻨﺘﺪﻳﺎﺕ ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﳌﻮﺍﻗﻊ ﻋﻠﻰ ﺍﻟﺸﺒﻜﺔ ﺍﻟﻌﺎﳌﻴـﺔ ﺃﻻ‬
‫ﻳﺒﺨﻞ ﻋﻠﻰ ﻧﻔﺴﻪ ﰲ ﺫﻟﻚ‪ ،‬ﻓﺴﻴﺠﲏ ﺃﻥ ﺷﺎﺀ ﺍﷲ ﺃﺟﺮ ﺫﻟﻚ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪ ،‬ﻭﺳﻴﻜﻮﻥ ﻋﻤﻠﻪ ‪-‬ﺇﻥ ﺷﺎﺀ‬
‫ﺍﷲ‪ -‬ﻟﺒﻨﺔ ﰲ ﻃﺮﻳﻖ ﺍﻟﺘﺄﻟﻴﻒ ﺑﲔ ﺍﳌﺴﻠﻤﲔ‬
‫ﻭﻻ ﻣﺎﻧﻊ ﻋﻨﺪ ﺍﻟﻔﻘﲑ ﺭﺍﻗﻢ ﺍﻟﺒﺤﺚ ﻣﻦ ﻃﺒﺎﻋﺔ ﺍﻟﺒﺤﺚ ﻣﻦ ﻗﺒﻞ ﺩﻭﺭ ﺍﻟﻨﺸﺮ ﺃﻭ ﻏﲑﻫﺎ ﳌﻦ ﺃﺭﺍﺩ ﺗﻮﺯﻳﻌﻪ‬
‫ﳎﺎﻧﺎ ﺃﻭ ﺑﻴﻌﻪ ﺑﺴﻌﺮ ﺍﻟﺘﻜﻠﻔﺔ ﻓﻘﻂ‪ ،‬ﺃﻣﺎ ﺍﻟﺒﻴﻊ ﺍﻟﺮﲝﻲ ﻓﻼ ﺑﺪ ﻣﻦ ﺍﻟﺘﻮﺍﺻﻞ ﻣﻊ ﺍﻟﻔﻘﲑ‬

‫ﺃﻳﻬﺎ ﺍﳌﺴﻠﻤﲔ‪ :‬ﺇﻥ ﺍﻷﻣﺔ ﺍﻟﻴﻮﻡ ﲡﺘﺚ ﻣﻦ ﺟﺬﻭﺭﻫﺎ ﻭﻗﺪ ﺗﻜﺎﻟﺐ ﻋﻠﻴﻬﺎ ﺍﻷﻋﺪﺍﺀ ﻣﻦ ﻛﻞ ﺣﺪﺏ ﻭﺻﻮﺏ‬
‫ﻭﺭﻣﻮﻫﺎ ﻋﻦ ﻗﻮﺱ ﻭﺍﺣﺪﺓ ﻭﺃﻋﻤﻠﻮﺍ ﻓﻴﻬﺎ ﺳﻴﺎﺳﺔ‪) :‬ﻓﺮ‪‬ﻕ ﺗﺴ‪‬ﺪ( ﻭﳓﻦ ﻭﻟﻸﺳﻒ ﻧﺒﺬﻝ ﺍﳉﻬﻮﺩ ﻭﺍﻷﻣـﻮﺍﻝ‬
‫ﻭﺍﻷﻭﻗﺎﺕ ﻓﻴﻤﺎ ﳜﺪﻡ ﻫﺬﺍ ﺍﻟﻐﺮﺽ‪ ،‬ﻣﻊ ﺃﻧﻨﺎ ﺃﺣﻮﺝ ﻣﺎ ﻧﻜﻮﻥ ﺇﱃ ﺍﻷﻟﻔﺔ ﻭﺍﻻﲢﺎﺩ ﻭﺍﻟﺘﻌﺎﻭﻥ ﻭﺑﺬﻝ ﺍﳉﻬﻮﺩ‬
‫ﻭﺍﻷﻣﻮﺍﻝ ﻭﺍﻷﻭﻗﺎﺕ ﰲ ﺳﺒﻴﻞ ﺫﻟﻚ‪ ،‬ﻗﺎﻝ ﺍﻟﺪﻛﺘﻮﺭ ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺑﻜﺎﺭ‪) :‬ﺇﻥ ﺇﺷﻐﺎﻝ ﺍﻷﻣﺔ ﺑﺎﳉﺰﺋﻴﺎﺕ ﻭﻫﻲ‬
‫ﲡﺘﺚ ﻣﻦ ﺟﺬﻭﺭﻫﺎ ﺧﻴﺎﻧﺔ ﻛﱪﻯ ﳍﺎ( ﺍﻩ ﻭﻗﺒﻠﻪ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﻘﺮﺿﺎﻭﻱ‪) :‬ﺇﻥ ﻣﻦ ﺍﳋﻴﺎﻧﺔ ﻷﻣﺘﻨﺎ ﺍﻟﻴﻮﻡ ﺃﻥ‬
‫ﻧﻐﺮﻗﻬﺎ ﰲ ﲝﺮ ﻣﻦ ﺍﳉﺪﻝ ﺣﻮﻝ ﻣﺴﺎﺋﻞ ﰲ ﻓﺮﻭﻉ ﺍﻟﻔﻘﻪ ﺃﻭ ﻋﻠﻰ ﻫﺎﻣﺶ ﺍﻟﻌﻘﻴـﺪﺓ ﺍﺧﺘﻠـﻒ ﻓﻴﻬـﺎ‬
‫ﺍﻟﺴﺎﺑﻘﻮﻥ ﻭﺗﻨﺎﺯﻉ ﻓﻴﻬﺎ ﺍﻟﻼﺣﻘﻮﻥ ﻭﻻ ﺃﻣﻞ ﰲ ﺃﻥ ﻳﺘﻔﻖ ﻋﻠﻴﻬﺎ ﺍﳌﻌﺎﺻﺮﻭﻥ ﰲ ﺣﲔ ﻧﻨﺴﻰ ﻣﺸـﻜﻼﺕ‬
‫ﺍﻷﻣﺔ ﻭﻣﺂﺳﻴﻬﺎ ﻭﻣﺼﺎﺋﺒﻬﺎ ﺍﻟﱵ ﺭﲟﺎ ﻛﻨ‪‬ﺎ ﺳﺒﺒﺎ ﺃﻭ ﺟﺰﺀﺍ ﻣﻦ ﺍﻟﺴﺒﺐ ﰲ ﻭﻗﻮﻋﻬﺎ( ﺍﻩ ﻣﻦ ﻛﺘﺎﺑﻪ )ﺍﻟﺼﺤﻮﺓ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﺑﲔ ﺍﻻﺧﺘﻼﻑ ﺍﳌﺸﺮﻭﻉ ﻭﺍﻟﺘﻔﺮﻕ ﺍﳌﺬﻣﻮﻡ( ﺹ‪٩١‬‬
‫ﺇﻥ ﺍﻟﻘﻠﺐ ﻟﻴﻌﺘﺼﺮ ﺃﳌﺎ ﻋﻠﻰ ﻣﺎ ﻭﺻﻞ ﺇﻟﻴﻪ ﺣﺎﻝ ﺍﻷﻣﺔ‪ ،‬ﻓﺒﻴﻨﻤﺎ ﻳ‪‬ﻌﻤ‪‬ﻞ ﺍﻷﻋﺪﺍﺀ ﻓﻴﻨﺎ ﳐﻄﻄﺎ‪‬ﻢ ﳒﺪ ﺃﻫـﻞ‬
‫ﺍﻹﺳﻼﻡ ﻣﺎﺯﺍﻟﻮﺍ ﰲ ﺻﺮﺍﻋﺎﺕ ﺩﺍﺧﻠﻴﺔ‪ ،‬ﻭﻣﺎ ﺯﺍﻟﻮﺍ ﻏﺮﻗﻰ ﰲ ﺍﳉﺪﻝ ﺍﻟﺒﻴﺰﻧﻄﻲ ﻭﺍﻷﻋﺪﺍﺀ ﻋﻠﻰ ﺍﻷﺑﻮﺍﺏ‪،‬‬
‫ﻓﻬﻞ ﻧﻌﻲ ﻭﻧﺪﺭﻙ ﻭﺍﺟﺐ ﺍﳌﺮﺣﻠﺔ ﻭﻣﺎ ﳛﺎﻙ ﻟﻨﺎ ﻭﻣﺎ ﻳﺮﺍﺩ ﺑﻨﺎ ﻭﻣﺎ ﻳﺪﺑﺮ ﻟﻨﺎ ﻭﻧﻠﺘﻔﺖ ﺇﱃ ﺍﻟﻌﺪﻭ ﺍﳊﻘﻴﻘﻲ‬
‫ﻭﻧﺆﺧﺮ ﺍﳋﻼﻓﺎﺕ ﺍﻟﺪﺍﺧﻠﻴﺔ ﺣﱴ ﻧﻨﺘﻬﻲ ﻣﻦ ﺍﻟﻌﺪﻭ ﺍﻷﻛﱪ؟! ﻣﻦ ﻗﺒﻞ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﺃﻛﻠﺖ ﻳﻮﻡ ﺃﻛﻞ ﺍﻟﺜﻮﺭ‬
‫ﺍﻷﺳﻮﺩ‬
‫ﻓﺎﺭﺑﺄ ﺑﻨﻔﺴﻚ ﺃﻥ ﺗﺮﻋﻰ ﻣﻊ ﺍﳍﻤﻞ‬ ‫ﻗﺪ ﻫﻴﺌﻮﻙ ﻷﻣﺮ ﻟﻮ ﻓﻄﻨﺖ ﻟﻪ‬

‫ﺃﻻ ﻫﻞ ﺑﻠﻐﺖ؟‪ ..‬ﺍﻟﻠﻬﻢ ﻓﺎﺷﻬﺪ!!‪ ،‬ﺃﻻ ﻫﻞ ﺑﻠﻐﺖ؟‪ ..‬ﺍﻟﻠﻬﻢ ﻓﺎﺷﻬﺪ!!‬

‫ﻗﺎﻝ ﺗﻌﺎﱃ‪) :‬ﻟﻮ ﺃﻧﻔﻘﺖ ﻣﺎ ﰲ ﺍﻷﺭﺽ ﲨﻴﻌﺎ ﻣﺎ ﺃﻟﻔﺖ ﺑﲔ ﻗﻠﻮ‪‬ﻢ ﻭﻟﻜﻦ ﺍﷲ ﺃﻟﻒ ﺑﻴﻨـﻬﻢ( ﻓﻨﺴـﺄﻝ ﺍﷲ‬
‫ﺍﻟﻌﻈﻴﻢ ﺭﺏ ﺍﻟﻌﺮﺵ ﺍﻟﻌﻈﻴﻢ ﺃﻥ ﻳﺼﻠﺢ ﺃﺣﻮﺍﻝ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺃﻥ ﻳﺆﻟﻒ ﺑﲔ ﻗﻠﻮ‪‬ﻢ‪ ،‬ﻭﺃﻥ ﳚﻤﻊ ﻛﻠﻤﺘـﻬﻢ‪،‬‬

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 ‫ﻭﺃﻥ ﳚﻌﻠﻨﺎ ﺳﺒﺒﺎ ﰲ ﺫﻟﻚ‪ ،‬ﻭﺃﻥ ﻳﺴﺪﺩ ﺧﻄﺎﻧﺎ‪ ،‬ﻭﺃﻥ ﻳﻠﻬﻤﻨﺎ ﺭﺷﺪﻧﺎ‪ ،‬ﻭﺃﻥ ﻳﺄﺧﺬ ﺑﺄﻳﺪﻳﻨﺎ ﳌﺎ ﻓﻴﻪ ﺭﺿﺎﻩ‪ ،‬ﺁﻣﲔ‬
‫ﻳﺎ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﻭﺁﺧﺮ ﺩﻋﻮﺍﻧﺎ ﺃﻥ ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﳏﻤـﺪ ﻭﺁﻟـﻪ‬
‫ﻭﺻﺤﺒﻪ ﺃﲨﻌﲔ ﻭﻣﻦ ﺗﺒﻌﻬﻢ ﺑﺈﺣﺴﺎﻥ ﺇﱃ ﻳﻮﻡ ﺍﻟﺪﻳﻦ‬

‫ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﺑﻦ ﺻﺎﱀ ﻗﺪﻳﺶ ﺍﻟﻴﺎﻓﻌﻲ‬

‫ﺍﻟﻴﻤﻦ – ﺻﻨﻌﺎﺀ‬
‫‪ /٩‬ﲨﺎﺩﻯ ﺍﻵﺧﺮﺓ ‪ ١٤٢٨ /‬ﻫـ‬
‫ﺗﻠﻔﻮﻥ ﺳﻴﺎﺭ ‪٠٠٩٦٧/٧١١٤٥٦٦٠٨ :‬‬
‫ﺑﺮﻳﺪ ﺇﻟﻜﺘﺮﻭﱐ ‪afattah31@hotmail.com :‬‬

‫ﺻﻔﺤﺔ اﻟﻔﻘﯿﺮ ﻋﻠﻰ اﻟﺸﺒﻜﺔ‬

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 ‫اﻟﺘﻌﺮﯾﻒ ﺑﺎﻟﻤﺆﻟﻒ‬

‫ﺍﻻﺳﻢ‪ :‬ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﺑﻦ ﺻﺎﱀ ﺑﻦ ﳏﻤﺪ ﻗﺪﻳﺶ ﺍﻟﻴﺎﻓﻌﻲ‬

‫ﳏﻞ ﻭﺗﺎﺭﻳﺦ ﺍﳌﻴﻼﺩ‪ :‬ﺍﻟﻴﻤﻦ –ﻳﺎﻓﻊ– ‪ ١٣٩٤‬ﻣﻦ ﺍﳍﺠﺮﺓ‪ ١٩٧٤ -‬ﻣﻦ ﺍﳌﻴﻼﺩ‬
‫ﺍﳊﺎﻟﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ :‬ﻣﺘﺰﻭﺝ ﻭﺃﺏ ﻟﺴﺘﺔ ﻣﻦ ﺍﻷﻭﻻﺩ‪ ،‬ﺃﺭﺑﻌﺔ ﺃﺑﻨﺎﺀ ﻭﺑﻨﺘﲔ‬
‫ﺍﻟﻌﻨﻮﺍﻥ ﺍﳊﺎﱄ‪ :‬ﺍﻟﻴﻤﻦ ‪-‬ﺻﻨﻌﺎﺀ‪e-mail: afattah31@hotmail.com -‬‬
‫ﺗﻠﻔﻮﻥ ﺳﻴﺎﺭ‪٠٠٩٦٧٧١١٤٥٦٦٠٨ :‬‬
‫ﺍﳌﺆﻫﻞ ﺍﳊﺎﱄ‪ :‬ﻣﺎﺟﺴﺘﲑ ﰲ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ‪-‬ﺟﺎﻣﻌﺔ ﻭﺍﺩﻱ ﺍﻟﻨﻴﻞ‪-‬ﺍﻟﺴﻮﺩﺍﻥ‬
‫ﺍﻟﻌﻤﻞ ﺍﳊﺎﱄ‪ :‬ﺍﳌﺸﺮﻑ ﺍﻟﻌﺎﻡ ﻋﻠﻰ ﻣﺮﻛﺰ ﺍﳋﲑﺍﺕ )ﺍﻟﻌﻠﻤﻲ‪-‬ﺍﻟﺪﻋﻮﻱ‪-‬ﺍﳋﲑﻱ‪-‬ﺍﻟﺜﻘﺎﰲ( ﻭﺇﻣﺎﻡ ﻭﺧﻄﻴﺐ‬
‫ﻣﺴﺠﺪ ﺍﳋﲑﺍﺕ –ﺍﻟﻴﻤﻦ–ﺻﻨﻌﺎﺀ–ﺣﻲ ﺍﳌﻄﺎﺭ‬
‫ﺍﻷﻋﻤﺎﻝ ﺍﻟﱵ ﰎ ﺷﻐﻠﻬﺎ‪:‬‬
‫• ﻋﻀﻮ ﺍﻹﻓﺘﺎﺀ ﺑﻮﺯﺍﺭﺓ ﺍﻷﻭﻗﺎﻑ ﺍﻟﻘﻄﺮﻳﺔ )ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ(‬
‫• ﻋﻀﻮ ﺑﻌﺜﺔ ﺍﳊﺞ ﺍﻟﻘﻄﺮﻳﺔ ﻟﻺﻓﺘﺎﺀ ﻭﺍﻟﻮﻋﻆ ﻭﺍﻹﺭﺷﺎﺩ‬
‫• ﻋﻀﻮ ﳎﻠﺲ ﺍﻟﺸﺮﻑ ﰲ ﺟﺎﻣﻌﺔ ﺍﻹﳝﺎﻥ –ﺻﻨﻌﺎﺀ‬
‫• ﻋﻀﻮ ﳎﻠﺲ ﺍﻟﺸﻮﺭﻯ ﰲ ﲨﻌﻴﺔ ﺍﻹﺣﺴﺎﻥ ﺍﳋﲑﻳﺔ –ﺍﻟﻴﻤﻦ‬
‫• ﺃﻣﲔ ﻋﺎﻡ ﲨﻌﻴﺔ ﺍﻹﺣﺴﺎﻥ ﺍﳋﲑﻳﺔ –ﻳﺎﻓﻊ‬
‫• ﺭﺋﻴﺲ ﳎﻠﺲ ﺍﻟﺮﻗﺎﺑﺔ ﻭﺍﻟﺘﻔﺘﻴﺶ ﲜﻤﻌﻴﺔ ﺍﻹﺣﺴﺎﻥ –ﻳﺎﻓﻊ‬
‫• ﺍﻟﺘﺪﺭﻳﺲ ﰲ ﻣﻌﻬﺪ ﺍﳍﺪﻯ ﺍﻟﺜﺎﻧﻮﻱ ﻟﻠﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ‪-‬ﻳﺎﻓﻊ‬
‫• ﻣﺪﻳﺮ ﻣﺮﻛﺰ ﺍﻟﻔﺮﻗﺎﻥ )ﺍﻟﻌﻠﻤﻲ‪-‬ﺍﻟﺪﻋﻮﻱ( ﻳﺎﻓﻊ‬
‫• ﺍﻟﺘﺪﺭﻳﺲ ﰲ ﻣﺮﻛﺰ ﺍﻟﻔﺮﻗﺎﻥ )ﺍﻟﻌﻠﻤﻲ‪-‬ﺍﻟﺪﻋﻮﻱ( ﻳﺎﻓﻊ‬
‫• ﺍﻟﺘﺪﺭﻳﺲ ﰲ ﺩﺍﺭ ﺍﳊﺪﻳﺚ ﺍﳋﲑﻳﺔ ﺑﺪﻣﺎﺝ –ﺻﻌﺪﺓ‬
‫• ﺇﻗﺎﻣﺔ ﺍﻟﺪﻭﺭﺍﺕ ﺍﻟﺼﻴﻔﻴﺔ ﺍﻟﻌﻠﻤﻴﺔ –ﻳﺎﻓﻊ‬
‫• ﺇﻗﺎﻣﺔ ﺍﶈﺎﺿﺮﺍﺕ ﻭﺍﻟﻨﺪﻭﺍﺕ ﻭﺍﳌﻮﺍﻋﻆ –ﺍﻟﻴﻤﻦ –ﻗﻄﺮ –ﺍﻟﺴﻌﻮﺩﻳﺔ‪-‬ﺍﳍﻨﺪ‬
‫• ﻋﻀﻮ ﺍ‪‬ﻠﺲ ﺍﻟﻌﻠﻤﻲ ﲟﻮﻗﻊ ﻣﻨﺎﺭﺓ ﺍﻟﺸﺮﻳﻌﺔ‬
‫• ﺍﳌﺸﺮﻑ ﺍﻟﻌﺎﻡ ﻋﻠﻰ ﻣﺮﻛﺰ ﺍﳋﲑﺍﺕ )ﺍﻟﻌﻠﻤﻲ‪-‬ﺍﻟﺪﻋﻮﻱ –ﺍﳋﲑﻱ ‪-‬ﺍﻟﺜﻘﺎﰲ ( ﺻﻨﻌﺎﺀ‬
‫• ﺇﻣﺎﻡ ﻭﺧﻄﻴﺐ ﻣﺴﺠﺪ ﺍﻟﻔﺮﻗﺎﻥ –ﻳﺎﻓﻊ‬
‫• ﺇﻣﺎﻡ ﻭﺧﻄﻴﺐ ﻣﺴﺠﺪ ﺍﳍﻴﺪﻭﺱ –ﺍﻟﺪﻭﺣﺔ – ﻗﻄﺮ‬
‫• ﺇﻣﺎﻡ ﻭﺧﻄﻴﺐ ﻣﺴﺠﺪ ﺍﳋﲑﺍﺕ –ﺍﻟﻴﻤﻦ ‪-‬ﺻﻨﻌﺎﺀ‬

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 ‫ﻣﺸﺎﻳﺦ ﺍﻟﺘﻠﻘﻲ ﲝﺴﺐ ﺣﺮﻭﻑ ﺍﳍﺠﺎﺀ‪:‬‬
‫‪ -١‬ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﺃﲪﺪ ﺑﻦ ﺳﻌﻴﺪ ﺍﻟﻘﺪﺳﻲ )ﺃﺻﻮﻝ ﺍﳊﺪﻳﺚ( )ﺻﻌﺪﺓ(‬
‫‪ -٢‬ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﺇﻟﺒﻮ ﻭﻟﺪ ﺍﳌﺼﻄﻔﻰ ﺍﻟﺸﻨﻘﻴﻄﻲ )ﺍﻟﺼﺮﻑ( )ﻗﻄﺮ(‬
‫‪ -٣‬ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﺻﺎﺩﻕ ﺍﻟﻜﺮﺩﻱ ﺍﻟﻌﺮﺍﻗﻲ )ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ–ﺍﻟﻨﺤﻮ( )ﻗﻄﺮ(‬
‫‪ -٤‬ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﺻﺎﱀ ﺑﻦ ﳏﻤﺪ ﺍﻷﲰﺮﻱ )ﺍﻟﻔﻘﻪ–ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ–ﺍﻟﻌﻘﻴﺪﺓ( )ﺍﻟﺮﻳﺎﺽ(‬
‫‪ -٥‬ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﻣﺮﻋﻲ ﺍﻟﻌﺪﱐ )ﺍﻟﻔﻘﻪ– ﺍﻟﻌﻘﻴﺪﺓ( )ﻋﺪﻥ(‬
‫‪ -٦‬ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﲪﺪ ﺍﳌﺮﻓﺪﻱ )ﺍﻟﻔﻘﻪ( )ﻋﺪﻥ(‬
‫‪ -٧‬ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺑﺎﺭﻭﻳﺲ )ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ( )ﻋﺪﻥ(‬
‫‪ -٨‬ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﺍﻟﺪﻛﺘﻮﺭ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﻜﺮﺩﻱ )ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ( )ﻗﻄﺮ(‬
‫‪ -٩‬ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﻋﻤﺮ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺣﻔﻴﻆ )ﺗﺰﻛﻴﺔ ﻭﺳﻠﻮﻙ( )ﺣﻀﺮﻣﻮﺕ(‬
‫‪ -١٠‬ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﻋﻮﺽ ﺍﻟﺒﻜﺎﱄ )ﺍﻟﻨﺤﻮ( )ﺻﻌﺪﺓ(‬
‫‪ -١١‬ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﻋﺒﺪ ﺍﻟﻌﻠﻲ ﺍﻟﺒﺎﺭﻩ ﺑﻨﻜﻮﻱ ﺍﻟﻠﻜﻨﻮﻱ )ﺍﻟﻘﺮﺁﻥ ﻗﺮﺍﺀﺓ ﺣﻔﺺ( )ﻗﻄﺮ(‬
‫‪ -١٢‬ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﺍﻟﺪﻛﺘﻮﺭ ﻣﺼﻄﻔﻰ ﳏﻤﻮﺩ ﺍﻟﺒﻨﺠﻮﻳﲏ )ﺍﳌﻨﻄﻖ–ﺍﻟﺒﺤﺚ ﻭﺍﳌﻨﺎﻇﺮﺓ–ﺍﻟﺒﻼﻏـﺔ(‬
‫)ﻗﻄﺮ(‬
‫‪ -١٣‬ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﺍﻟﺪﻛﺘﻮﺭ ﻣﺼﻄﻔﻰ ﺩﻳﺐ ﺍﻟﺒﻐﺎ )ﺍﻟﻔﻘﻪ–ﻗﻮﺍﻋﺪ ﺍﻟﻔﻘﻪ( )ﺩﻣﺸﻖ(‬
‫‪ -١٤‬ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﻣﻘﺒﻞ ﺑﻦ ﻫﺎﺩﻱ ﺍﻟﻮﺍﺩﻋﻲ )ﺍﳊﺪﻳﺚ–ﺍﻟﺘﻔﺴﲑ( )ﺻﻌﺪﺓ–ﺭﲪﻪ ﺍﷲ(‬
‫‪ -١٥‬ﻭﻏﲑﻫﻢ‬

‫ﻣﺸﺎﻳﺦ ﺍﻹﺟﺎﺯﺓ ﲝﺴﺐ ﺣﺮﻭﻑ ﺍﳍﺠﺎﺀ‪:‬‬

‫‪ -١‬ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﻌﺪﱐ ﺑﻦ ﻋﻠﻲ ﺍﳌﺸﻬﻮﺭ )ﻋﺪﻥ(‬
‫‪ -٢‬ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﺃﲪﺪ ﺍﻟﺪﻭﻏﺎﻥ ﺍﻷﺣﺴﺎﺋﻲ )ﺍﻷﺣﺴﺎﺀ(‬
‫‪ -٣‬ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﺃﲪﺪ ﺑﻦ ﺟﺎﺑﺮ ﺟﱪﺍﻥ ﺍﻟﻀﺤﻮﻱ ﰒ ﺍﳌﻜﻲ )ﻣﻜﺔ–ﺭﲪﻪ ﺍﷲ(‬
‫‪ -٤‬ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﻘﺪﳝﻲ )‪‬ﺎﻣﺔ(‬
‫‪ -٥‬ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺇﻟﻴﺎﺱ ﺍﻟﺒﺎﺭﻩ ﺑﻨﻜﻮﻱ )ﺍﳍﻨﺪ(‬
‫‪ -٦‬ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﺍﻟﺪﻛﺘﻮﺭ ﺣﺴﻦ ﺑﻦ ﳏﻤﺪ ﻣﻘﺒﻮﻝ ﺍﻷﻫﺪﻝ )ﺻﻨﻌﺎﺀ(‬
‫‪ -٧‬ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﲪﻮﺩ ﴰﻴﻠﺔ ﺍﻷﻫﺪﻝ )‪‬ﺎﻣﺔ(‬
‫‪ -٨‬ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﺯﻳﻦ ﺑﻦ ﲰﻴﻂ )ﺍﳌﺪﻳﻨﺔ(‬
‫‪ -٩‬ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﺯﻳﻦ ﺍﻟﻌﺎﺑﺪﻳﻦ ﺍﻷﻋﻈﻤﻲ )ﺍﳍﻨﺪ(‬

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 ‫ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﺳﺎﱂ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﺸﺎﻃﺮﻱ )ﺣﻀﺮﻣﻮﺕ(‬ ‫‪-١٠‬‬
‫ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺳﺎﱂ ﺍﻟﻘﺎﲰﻲ )ﺍﳍﻨﺪ(‬ ‫‪-١١‬‬
‫ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﺳﻌﺪ ﺍﻟﻌﻴﺪﺭﻭﺱ )ﺣﻀﺮﻣﻮﺕ(‬ ‫‪-١٢‬‬
‫ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﺳﻌﻴﺪ ﺑﺎﳌﺒﻮﺭﻱ )ﺍﳍﻨﺪ(‬ ‫‪-١٣‬‬
‫ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﺳﻠﻤﺎﻥ ﺃﺑﻮ ﻏﺪﺓ )ﺟﺪﺓ(‬ ‫‪-١٤‬‬
‫ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﺳﻠﻤﺎﻥ ﺍﳊﺴﲏ ﺍﻟﻨﺪﻭﻱ )ﺍﳍﻨﺪ(‬ ‫‪-١٥‬‬
‫ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺷﺎﻫﺪ ﺍﻟﺴﻬﺎﺭﻧﻔﻮﺭﻱ )ﺍﳍﻨﺪ(‬ ‫‪-١٦‬‬
‫ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﺻﺎﱀ ﺑﻦ ﺃﲪﺪ ﺍﻟﻐﺮﺳﻲ )ﺗﺮﻛﻴﺎ(‬ ‫‪-١٧‬‬
‫ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﺻﺎﱀ ﺍﻟﺒﻴﺾ )ﺻﻨﻌﺎﺀ(‬ ‫‪-١٨‬‬
‫ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﺻﺎﱀ ﺑﻦ ﳏﻤﺪ ﺍﻷﲰﺮﻱ )ﺍﻟﺮﻳﺎﺽ(‬ ‫‪-١٩‬‬
‫ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﻃﻴﺐ ﺍﻟﺪﻳﻮﺑﻨﺪﻱ )ﺍﳍﻨﺪ(‬ ‫‪-٢٠‬‬
‫ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﻋﺎﻗﻞ ﺍﻟﺴﻬﺎﺭﻧﻔﻮﺭﻱ )ﺍﳍﻨﺪ(‬ ‫‪-٢١‬‬
‫ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﻮﺷﻠﻲ )‪‬ﺎﻣﺔ(‬ ‫‪-٢٢‬‬
‫ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﴰﻴﻠﺔ ﺍﻷﻫﺪﻝ )‪‬ﺎﻣﺔ(‬ ‫‪-٢٣‬‬
‫ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺍﻟﻌﻴﺪﺭﻭﺱ )ﻛﻴﻨﻴﺎ(‬ ‫‪-٢٤‬‬
‫ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﲪﺪ ﺍﻟﻨﺎﺧﱯ )ﺟﺪﺓ(‬ ‫‪-٢٥‬‬
‫ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻠﻮﻱ ﺑﻦ ﺷﻬﺎﺏ )ﺣﻀﺮﻣﻮﺕ(‬ ‫‪-٢٦‬‬
‫ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﺍﻷﻫﺪﻝ ) ‪‬ﺎﻣﺔ (‬ ‫‪-٢٧‬‬
‫ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﻋﻠﻲ ﺍﻟﺰﻳﻠﻌﻲ )‪‬ﺎﻣﺔ(‬ ‫‪-٢٨‬‬
‫ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺍﻟﺒﻄﺎﺡ )‪‬ﺎﻣﺔ(‬ ‫‪-٢٩‬‬
‫ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﻋﻠﻲ ﺍﳌﺸﻬﻮﺭ ﺑﻦ ﺣﻔﻴﻆ )ﺣﻀﺮﻣﻮﺕ(‬ ‫‪-٣٠‬‬
‫ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﻋﻠﻲ ﺍﳌﻀﻮﱐ )‪‬ﺎﻣﺔ(‬ ‫‪-٣١‬‬
‫ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﻋﻠﻰ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﻘﺪﳝﻲ )‪‬ﺎﻣﺔ(‬ ‫‪-٣٢‬‬
‫ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﻋﻠﻲ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻷﻫﺪﻝ )ﻣﻜﺔ–ﺭﲪﻪ ﺍﷲ(‬ ‫‪-٣٣‬‬
‫ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﻋﻤﺮ ﺑﻦ ﺣﺎﻣﺪ ﺍﳉﻴﻼﱐ )ﻣﻜﺔ(‬ ‫‪-٣٤‬‬
‫ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﻋﻤﺮ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺣﻔﻴﻆ )ﺣﻀﺮﻣﻮﺕ(‬ ‫‪-٣٥‬‬
‫ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﻗﺎﺳﻢ ﲝﺮ ﺍﻟﻘﺪﳝﻲ )ﺻﻨﻌﺎﺀ(‬ ‫‪-٣٦‬‬
‫ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﻣﺎﺟﺪ ﺭﲪﺖ ﺍﷲ )ﺍﳌﺪﺭﺳﺔ ﺍﻟﺼﻮﻟﺘﻴﺔ‪-‬ﻣﻜﺔ(‬ ‫‪-٣٧‬‬
‫ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﳎﺪ ﺑﻦ ﺃﲪﺪ ﻣﻜﻲ )ﺟﺪﺓ(‬ ‫‪-٣٨‬‬

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 ‫ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺍﻟﻌﻤﺮﺍﱐ ) ﺻﻨﻌﺎﺀ (‬ ‫‪-٣٩‬‬
‫ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﻟﺒﻴﺾ )ﻛﻴﻨﻴﺎ(‬ ‫‪-٤٠‬‬
‫ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺑﻦ ﺣﺴﲔ ﺍﻟﻘﺪﳝﻲ )ﻣﻜﺔ(‬ ‫‪-٤١‬‬
‫ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺁﻝ ﺭﺷﻴﺪ )ﺍﻟﺮﻳﺎﺽ(‬ ‫‪-٤٢‬‬
‫ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﺍﻟﺪﻛﺘﻮﺭ ﳏﻤﺪ ﻃﺎﻫﺮ ﺍﻟﻘﺎﺩﺭﻱ )ﺑﺎﻛﺴﺘﺎﻥ(‬ ‫‪-٤٣‬‬
‫ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﻋﺒﺪ ﺍﻟﻌﻠﻲ ﺍﻟﺒﺎﺭﻩ ﺑﻨﻜﻮﻱ ﺍﻟﻠﻜﻨﻮﻱ )ﻗﻄﺮ(‬ ‫‪-٤٤‬‬
‫ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﻋﺰﻱ ﺍﻷﻫﺪﻝ ﺍﻹﺩﺭﻳﺴﻲ )‪‬ﺎﻣﺔ(‬ ‫‪-٤٥‬‬
‫ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﻋﺠﻼﻥ )ﺻﻨﻌﺎﺀ(‬ ‫‪-٤٦‬‬
‫ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﻋﻮﺍﻣﺔ )ﺍﳌﺪﻳﻨﺔ(‬ ‫‪-٤٧‬‬
‫ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﻓﻘﲑﺓ )‪‬ﺎﻣﺔ(‬ ‫‪-٤٨‬‬
‫ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﳕﺮ ﺍﳋﻄﻴﺐ )ﺍﳌﺪﻳﻨﺔ(‬ ‫‪-٤٩‬‬
‫ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﻣﺴﺎﻋﺪ ﺍﻟﺒﺸﲑ )ﺍﻟﺴﻮﺩﺍﻥ(‬ ‫‪-٥٠‬‬
‫ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﺍﻟﺪﻛﺘﻮﺭ ﻣﺼﻄﻔﻰ ﺩﻳﺐ ﺍﻟﺒﻐﺎ )ﺩﻣﺸﻖ(‬ ‫‪-٥١‬‬
‫ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﺍﻟﺪﻛﺘﻮﺭ ﻧﺒﻴﻞ ﺑﻦ ﻫﺎﺷﻢ ﺍﻟﻐﻤﺮﻱ )ﻣﻜﺔ(‬ ‫‪-٥٢‬‬
‫ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﻧﻌﻤﺔ ﺍﷲ ﺍﻷﻋﻈﻤﻲ )ﺍﳍﻨﺪ(‬ ‫‪-٥٣‬‬
‫ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﻧﺼﲑ ﺃﲪﺪ ﺧﺎﻥ )ﺍﳍﻨﺪ(‬ ‫‪-٥٤‬‬
‫ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﻭﻟﻴﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﻄﻴﻒ ﺍﻟﻌﺮﻓﺞ ﺍﻷﺣﺴﺎﺋﻲ )ﺍﻷﺣﺴﺎﺀ(‬ ‫‪-٥٥‬‬
‫ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﳛﻲ ﺍﻟﺒﺤﺮ ﺍﻷﻫﺪﻝ )‪‬ﺎﻣﺔ(‬ ‫‪-٥٦‬‬
‫ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﳛﻲ ﺑﻦ ﺃﰊ ﺑﻜﺮ ﺍﳌﻼ ﺍﻷﺣﺴﺎﺋﻲ )ﺍﻷﺣﺴﺎﺀ(‬ ‫‪-٥٧‬‬
‫ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﺍﻟﺪﻛﺘﻮﺭ ﳛﻲ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﺍﻟﻐﻮﺛﺎﱐ )ﺟﺪﺓ(‬ ‫‪-٥٨‬‬
‫ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﻳﻮﻧﺲ ﺍﳉﻨﻔﻮﺭﻱ )ﺍﳍﻨﺪ(‬ ‫‪-٥٩‬‬
‫ﻭﻏﲑﻫﻢ‬ ‫‪-٦٠‬‬

‫ﻣﺸﺎﻳﺦ ﺍﳌﺬﺍﻛﺮﺓ ﲝﺴﺐ ﺣﺮﻭﻑ ﺍﳍﺠﺎﺀ‪:‬‬

‫‪ -١‬ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﺍﻟﺪﻛﺘﻮﺭ ﺧﻠﻴﻞ ﻣﻼ ﺧﺎﻃﺮ )ﺍﳌﺪﻳﻨﺔ(‬
‫‪ -٢‬ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﺻﺎﺩﻕ ﺣﺒﻨﻜﺔ ﺍﳌﻴﺪﺍﱐ )ﺩﻣﺸﻖ(‬
‫‪ -٣‬ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﺍﻟﺪﻛﺘﻮﺭ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺣﺒﻨﻜﺔ ﺍﳌﻴﺪﺍﱐ )ﺩﻣﺸﻖ–ﺭﲪﻪ ﺍﷲ(‬
‫‪ -٤‬ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﺍﻟﺪﻛﺘﻮﺭ ﻋﺒﺪ ﺍﷲ ﺍﻟﻔﻘﻴﻪ ﺍﻟﺸﻨﻘﻴﻄﻲ )ﻗﻄﺮ(‬
‫‪ -٥‬ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻓﻴﺼﻞ ﺍﻷﻫﺪﻝ )ﺣﻀﺮﻣﻮﺕ(‬

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 ‫ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﳏﻤﺪ ﺍﳊﺎﺷﺪﻱ )ﺻﻨﻌﺎﺀ(‬ ‫‪-٦‬‬
‫ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍ‪‬ﻤﻴﺪ ﺍﻟﺮﳝﻲ )ﺻﻨﻌﺎﺀ(‬ ‫‪-٧‬‬
‫ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍ‪‬ﻴﺪ ﺍﻟﺰﻧﺪﺍﱐ )ﺻﻨﻌﺎﺀ(‬ ‫‪-٨‬‬
‫ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﺍﻟﺪﻛﺘﻮﺭ ﳏﻤﺪ ﺍﳊﺴﻦ ﺍﻟﺒﻐﺎ )ﺩﻣﺸﻖ(‬ ‫‪-٩‬‬
‫ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﳊﺴﻦ ﺍﻟﺪﺩﻭ )ﻣﺮﻳﺘﺎﻧﻴﺎ(‬ ‫‪-١٠‬‬
‫ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺑﻦ ﻣﻮﺳﻰ ﺍﻟﺒﻴﻀﺎﱐ )ﺻﻨﻌﺎﺀ(‬ ‫‪-١١‬‬
‫ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﻛﺮﱘ ﺭﺍﺟﺢ )ﺩﻣﺸﻖ(‬ ‫‪-١٢‬‬
‫ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﻣﻄﺼﻔﻰ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﳌﺼﺮﻱ )ﻣﺄﺭﺏ(‬ ‫‪-١٣‬‬
‫ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﺍﻟﺪﻛﺘﻮﺭ ﻣﺼﻄﻔﻰ ﺑﻦ ﺳﻌﻴﺪ ﺍﳋﻦ )ﺩﻣﺸﻖ(‬ ‫‪-١٤‬‬
‫ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﺍﻟﺪﻛﺘﻮﺭ ﳛﻲ ﺍﻟﻴﺤﻲ )ﺍﳌﺪﻳﻨﺔ(‬ ‫‪-١٥‬‬
‫ﻭﻏﲑﻫﻢ‬ ‫‪-١٦‬‬

‫ﺍﳌﺆﻟﻔﺎﺕ ﲝﺴﺐ ﺣﺮﻭﻑ ﺍﳍﺠﺎﺀ‪:‬‬

‫‪ -١‬ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﻓﻀﺎﺋﻞ ﺍﻟﻴﻤﻦ ﻭﺃﻫﻠﻪ ﲨﻊ ﻭﺩﺭﺍﺳﺔ )ﻋﺠﻞ ﺍﷲ ﺑﺈﲤﺎﻣﻪ ﻭﻃﺒﻌﻪ(‬
‫‪ -٢‬ﺍﻟﺒﺪﻋﺔ ﺍﻹﺿﺎﻓﻴﺔ ﺑﲔ ﺍ‪‬ﻴﺰﻳﻦ ﻭﺍﳌﺎﻧﻌﲔ ﺩﺭﺍﺳﺔ ﻣﻘﺎﺭﻧﺔ )ﻋﺠﻞ ﺍﷲ ﺑﻄﺒﻌﻪ(‬
‫‪ -٣‬ﺍﻟﺘﱪﻙ ﺑﺎﻟﺼﺎﳊﲔ ﺑﲔ ﺍ‪‬ﻴﺰﻳﻦ ﻭﺍﳌﺎﻧﻌﲔ ﺩﺭﺍﺳﺔ ﻣﻘﺎﺭﻧﺔ )ﻋﺠﻞ ﺍﷲ ﺑﻄﺒﻌﻪ(‬
‫‪ -٤‬ﺍﻟﺘﺠﺴﻴﻢ ﻭﺍ‪‬ﺴﻤﺔ ﻭﻣﻮﻗﻒ ﺍﻟﺴﻠﻒ ﻭﺍﻷﺋﻤﺔ ﻣﻨﻬﻤﺎ )ﻋﺠﻞ ﺍﷲ ﺑﻄﺒﻌﻪ(‬
‫‪ -٥‬ﺍﻟﺘﻌﺎﻳﺶ ﺍﻹﻧﺴﺎﱐ ﻭﺍﻟﺘﺴﺎﻣﺢ ﺍﻟﺪﻳﲏ ﰲ ﺍﻹﺳﻼﻡ ﺩﺭﺍﺳﺔ ﺗﺄﺻﻴﻠﻴﺔ )ﻋﺠﻞ ﺍﷲ ﺑﻄﺒﻌﻪ(‬
‫‪ -٦‬ﺗﻌﻄﲑ ﺍﻷﻧﺎﻡ ﺑﺬﻛﺮ ﻣﻦ ﺭﺃﻯ ﺭﺑﻪ ﰲ ﺍﳌﻨﺎﻡ )ﻋﺠﻞ ﺍﷲ ﺑﻄﺒﻌﻪ(‬
‫‪ -٧‬ﺍﻟﺘﻤﺬﻫﺐ ﻭﺃﺣﻜﺎﻣﻪ ﺩﺭﺍﺳﺔ ﻣﻘﺎﺭﻧﺔ )ﲝﺚ ﺍﳌﺎﺟﺴﺘﲑ–ﻣﻄﺒﻮﻉ–ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ ﻧﺎﺷﺮﻭﻥ(‬
‫‪ -٨‬ﺍﻟﺘﻮﺳﻞ ﺑﺎﻟﺼﺎﳊﲔ ﺑﲔ ﺍ‪‬ﻴﺰﻳﻦ ﻭﺍﳌﺎﻧﻌﲔ ﺩﺭﺍﺳﺔ ﻣﻘﺎﺭﻧﺔ )ﻋﺠﻞ ﺍﷲ ﺑﻄﺒﻌﻪ(‬
‫‪ -٩‬ﺷﺪ ﺍﻟﺮﺣﻞ ﻟﺰﻳﺎﺭﺓ ﺍﻟﻘﱪ ﺍﻟﺸﺮﻳﻒ ﺑﲔ ﺍ‪‬ﻴﺰﻳﻦ ﻭﺍﳌﺎﻧﻌﲔ ﺩﺭﺍﺳﺔ ﻣﻘﺎﺭﻧﺔ )ﻣﻨﺸﻮﺭ ﻋﻠﻰ ﺍﻟﻨﺖ(‬
‫‪ -١٠‬ﻣﻘﻮﻟﺔ‪ :‬ﻣﺎ ﻋﺒﺪﺗﻚ ﻃﻤﻌﺎ ﰲ ﺟﻨﺘﻚ ﻭﻻ ﺧﻮﻓﺎ ﻣﻦ ﻧﺎﺭﻙ‪ ،‬ﺑﲔ ﺍﻟﻔﻬﻢ ﺍﻟﺴﻠﻴﻢ ﻭﺍﻟﻔﻬﻢ ﺍﻟﺴﻘﻴﻢ‬
‫)ﻋﺠﻞ ﺍﷲ ﺑﻄﺒﻌﻪ(‬
‫‪ -١١‬ﺍﻟﻔﻮﺍﺕ ﻭﺍﻹﺣﺼﺎﺭ ﻭﺃﺣﻜﺎﻣﻬﻤﺎ ﺩﺭﺍﺳﺔ ﻣﻘﺎﺭﻧﺔ )ﻋﺠﻞ ﺍﷲ ﺑﻄﺒﻌﻪ(‬
‫‪ -١٢‬ﰲ ﺍﻟﻄﺮﻳﻖ ﺇﱃ ﺍﻷﻟﻔﺔ ﺍﻹﺳﻼﻣﻴﺔ )ﳏﺎﻭﻟﺔ ﺗﺄﺻﻴﻠﻴﺔ ﻭﺭﺅﻳﺔ ﺟﺪﻳﺪﺓ( ﻫﺬﺍ ﺍﻟﺒﺤﺚ‬
‫‪ -١٣‬ﺍﻟﻘﺮﺁﻥ ﻗﺪﱘ ﺃﻡ ﳏﺪﺙ؟ ﰲ ﻣﺬﻫﺐ ﺃﻫﻞ ﺍﳊﺪﻳﺚ ﻭﺍﳊﻨﺎﺑﻠﺔ )ﻋﺠﻞ ﺍﷲ ﺑﻄﺒﻌﻪ(‬
‫‪ -١٤‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻱ )ﻋﺠﻞ ﺍﷲ ﺑﻄﺒﻌﻪ(‬
‫‪ -١٥‬ﻣﺬﻛﺮﺓ ﰲ ﻣﺼﻄﻠﺢ ﺍﳊﺪﻳﺚ )ﻋﺠﻞ ﺍﷲ ﺑﻄﺒﻌﻬﺎ(‬

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 ‫‪ -١٦‬ﻣﺴﺎﺋﻞ ﰲ ﺍﻟﺘﺼﻮﻑ )ﻋﺠﻞ ﺍﷲ ﺑﻄﺒﻌﻪ(‬
‫‪ -١٧‬ﺍﳌﻨﻬﺠﻴﺔ ﺍﻟﻌﺎﻣﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﻭﺍﻟﻔﻘﻪ ﻭﺍﻟﺴﻠﻮﻙ )ﻣﻄﺒﻮﻉ–ﺩﺍﺭ ﺍﳉﻴﻞ‪-‬ﺻﻨﻌﺎﺀ(‬
‫‪ -١٨‬ﻭﻏﲑﻫﺎ‬

‫ﺍﻷﲝﺎﺙ ﻭﺍﳌﻘﺎﻻﺕ ﲝﺴﺐ ﺣﺮﻭﻑ ﺍﳍﺠﺎﺀ‪:‬‬

‫‪ -١‬ﺍﻷﺧﺬ ﻣﻦ ﺍﻟﻠﺤﻴﺔ ﺩﺭﺍﺳﺔ ﻣﻘﺎﺭﻧﺔ )ﻋﺠﻞ ﺍﷲ ﺑﻨﺸﺮﻩ(‬
‫‪ -٢‬ﺍﻓﺘﺘﺎﺡ ﺧﻄﺒﱵ ﺍﻟﻌﻴﺪ ﺑﺎﻟﺘﻜﺒﲑ ﺩﺭﺍﺳﺔ ﻓﻘﻬﻴﺔ )ﻣﻨﺸﻮﺭ ﻋﻠﻰ ﺍﻟﻨﺖ(‬
‫‪ -٣‬ﺗﺄﺩﻳﺔ ﺍﻟﻨﻮﺍﻓﻞ ﰲ ﺍﻟﺴﻔﺮ ﺩﺭﺍﺳﺔ ﻣﻘﺎﺭﻧﺔ )ﻋﺠﻞ ﺍﷲ ﺑﻨﺸﺮﻩ(‬
‫‪ -٤‬ﺗﻌﻠﻴﻖ ﺣﻮﻝ ﺍﻋﺘﺒﺎﺭ ﺍﻷﺷﺎﻋﺮﺓ ﻭﺍﳌﺎﺗﺮﻳﺪﻳﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ )ﻣﻨﺸﻮﺭ ﻋﻠﻰ ﺍﻟﻨﺖ(‬
‫‪ -٥‬ﺍﻟﺘﻔﺴﲑ ﺍﻹﺷﺎﺭﻱ ﺩﺭﺍﺳﺔ ﺗﺄﺻﻴﻠﻴﺔ )ﻣﻨﺸﻮﺭ ﻋﻠﻰ ﺍﻟﻨﺖ(‬
‫‪ -٦‬ﺍﻟﺘﻜﺒﲑ ﺍﳉﻤﺎﻋﻲ ﻭﺍﻟﺬﻛﺮ ﺍﳉﻤﺎﻋﻲ ﺩﺭﺍﺳﺔ ﻣﻘﺎﺭﻧﺔ )ﻣﻨﺸﻮﺭ ﻋﻠﻰ ﺍﻟﻨﺖ(‬
‫‪ -٧‬ﺗﻜﺮﺍﺭ ﺍﻟﻌﻤﺮﺓ ﺩﺭﺍﺳﺔ ﻓﻘﻬﻴﺔ )ﻣﻨﺸﻮﺭ ﻋﻠﻰ ﺍﻟﻨﺖ(‬
‫‪ -٨‬ﺣﻜﻢ ﺍﲣﺎﺫ ﺍﻟﺴﺒﺤﺔ ﻭﺍﻟﺬﻛﺮ ‪‬ﺎ ﺩﺭﺍﺳﺔ ﻣﻘﺎﺭﻧﺔ )ﻣﻨﺸﻮﺭ ﻋﻠﻰ ﺍﻟﻨﺖ(‬
‫‪ -٩‬ﺣﻜﻢ ﺍﻟﺘﺠﺴﻴﻢ ﻭﺍ‪‬ﺴﻤﺔ ﰲ ﺍﳌﺬﺍﻫﺐ ﺍﻷﺭﺑﻌﺔ ﺩﺭﺍﺳﺔ ﻓﻘﻬﻴﺔ ﻣﻘﺎﺭﻧﺔ )ﻣﻨﺸﻮﺭ ﻋﻠﻰ ﺍﻟﻨﺖ(‬
‫‪ -١٠‬ﺣﻜﻢ ﺗﻌﺪﺩ ﺍﳊﻜﺎﻡ ﻭﺍﻟﺪﻭﻝ ﺍﻹﺳﻼﻣﻴﺔ ﺩﺭﺍﺳﺔ ﻓﻘﻬﻴﺔ )ﻣﻨﺸﻮﺭ ﻋﻠﻰ ﺍﻟﻨﺖ(‬
‫‪ -١١‬ﺣﻜﻢ ﺟﻬﺎﺩ ﺍﻻﺣﺘﻼﻝ ﰲ ﺍﳌﺬﺍﻫﺐ ﺍﻟﺜﻤﺎﻧﻴﺔ ﺩﺭﺍﺳﺔ ﻓﻘﻬﻴﺔ )ﻣﻨﺸﻮﺭ ﻋﻠﻰ ﺍﻟﻨﺖ(‬
‫‪ -١٢‬ﺣﻜﻢ ﺳﺐ ﺍﻟﺼﺤﺎﺑﺔ ﰲ ﺍﳌﺬﺍﻫﺐ ﺍﻷﺭﺑﻌﺔ )ﻣﻨﺸﻮﺭ ﻋﻠﻰ ﺍﻟﻨﺖ(‬
‫‪ -١٣‬ﺣﻜﻢ ﻗﺘﻞ ﺍﳌﺪﻧﻴﲔ ﰲ ﺍﳌﺬﺍﻫﺐ ﺍﻷﺭﺑﻌﺔ‪ ،‬ﺩﺭﺍﺳﺔ ﻓﻘﻬﻴﺔ )ﻋﺠﻞ ﺍﷲ ﺑﺈﲤﺎﻣﻪ ﻭﻧﺸﺮﻩ(‬
‫‪ -١٤‬ﺣﻜﻢ ﺍﻟﻘﻮﻝ ﲞﻠﻖ ﺍﻟﻘﺮﺁﻥ ﰲ ﺍﳌﺬﺍﻫﺐ ﺍﻷﺭﺑﻌﺔ )ﻣﻨﺸﻮﺭ ﻋﻠﻰ ﺍﻟﻨﺖ(‬
‫‪ -١٥‬ﺍﳊﻠﻒ ﺑﻐﲑ ﺍﷲ ﺩﺭﺍﺳﺔ ﻣﻘﺎﺭﻧﺔ )ﻋﺠﻞ ﺍﷲ ﺑﻨﺸﺮﻩ(‬
‫‪ -١٦‬ﺍﻟﺬﻛﺮ ﺑﺎﻻﺳﻢ ﺍﳌﻔﺮﺩ ﺩﺭﺍﺳﺔ ﻣﻘﺎﺭﻧﺔ )ﻣﻨﺸﻮﺭ ﻋﻠﻰ ﺍﻟﻨﺖ(‬
‫‪ -١٧‬ﺭﻓﻊ ﺍﻟﻴﺪﻳﻦ ﺑﺎﻟﺪﻋﺎﺀ ﺑﻌﺪ ﺍﳌﻜﺘﻮﺑﺔ ﻭﺍﻟﺪﻋﺎﺀ ﺍﳉﻤﺎﻋﻲ ﺩﺭﺍﺳﺔ ﻣﻘﺎﺭﻧﺔ )ﻣﻨﺸﻮﺭ ﻋﻠﻰ ﺍﻟﻨﺖ(‬
‫‪ -١٨‬ﺭﻣﻲ ﺍﳉﻤﺎﺭ ﻗﺒﻞ ﺍﻟﺰﻭﺍﻝ ﺩﺭﺍﺳﺔ ﻣﻘﺎﺭﻧﺔ )ﻣﻨﺸﻮﺭ ﻋﻠﻰ ﺍﻟﻨﺖ(‬
‫‪ -١٩‬ﺍﻟﺼﻼﺓ ﰲ ﻣﺴﺠﺪ ﻓﻴﻪ ﻗﱪ ﺩﺭﺍﺳﺔ ﻣﻘﺎﺭﻧﺔ )ﻋﺠﻞ ﺍﷲ ﺑﻨﺸﺮﻩ(‬
‫‪ -٢٠‬ﺻﻮﻡ ﺷﻬﺮ ﺭﺟﺐ ﺩﺭﺍﺳﺔ ﻣﻘﺎﺭﻧﺔ )ﻣﻨﺸﻮﺭ ﻋﻠﻰ ﺍﻟﻨﺖ(‬
‫‪ -٢١‬ﺍﻟﻀﺮﺏ ﺑﺎﻟﺪﻑ ﺩﺭﺍﺳﺔ ﻣﻘﺎﺭﻧﺔ )ﻋﺠﻞ ﺍﷲ ﺑﻨﺸﺮﻩ(‬
‫‪ -٢٢‬ﺍﻟﻌﺪﻝ ﺑﲔ ﺍﻟﺰﻭﺟﺎﺕ ﻓﻴﻤﺎ ﺯﺍﺩ ﻋﻠﻰ ﺍﻟﻨﻔﻘﺔ ﺍﻟﻮﺍﺟﺒﺔ ﺩﺭﺍﺳﺔ ﻓﻘﻬﻴﺔ )ﻋﺠﻞ ﺍﷲ ﺑﻨﺸﺮﻩ(‬
‫‪ -٢٣‬ﺍﻟﻌﻠﻢ ﺍﳌﺮﻓﻮﻉ )ﺍﳋﺸﻮﻉ( )ﻋﺠﻞ ﺍﷲ ﺑﺈﲤﺎﻣﻪ ﻭﻧﺸﺮﻩ(‬
‫‪ -٢٤‬ﻗﻮﻝ ﺻﺪﻕ ﺍﷲ ﺍﻟﻌﻈﻴﻢ ﺑﻌﺪ ﺍﻟﺘﻼﻭﺓ ﺩﺭﺍﺳﺔ ﻓﻘﻴﻬﺔ )ﻣﻨﺸﻮﺭ ﻋﻠﻰ ﺍﻟﻨﺖ(‬

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 ‫ﻗﻴﺎﻡ ﻟﻴﻠﺔ ﺍﻟﻨﺼﻒ ﻣﻦ ﺷﻌﺒﺎﻥ ﻭﻟﻴﻠﱵ ﺍﻟﻌﻴﺪ ﺩﺭﺍﺳﺔ ﻣﻘﺎﺭﻧﺔ )ﻣﻨﺸﻮﺭ ﻋﻠﻰ ﺍﻟﻨﺖ(‬ ‫‪-٢٥‬‬
‫ﻣﺴﺢ ﺍﻟﻮﺟﻪ ﺑﺎﻟﻴﺪﻳﻦ ﺑﻌﺪ ﺍﻟﺪﻋﺎﺀ ﺩﺭﺍﺳﺔ ﻣﻘﺎﺭﻧﺔ )ﻣﻨﺸﻮﺭ ﻋﻠﻰ ﺍﻟﻨﺖ(‬ ‫‪-٢٦‬‬
‫ﻧﺴﻴﺎﻥ ﺍﻟﻘﺮﺁﻥ ﺑﻌﺪ ﺣﻔﻈﻪ ﺩﺭﺍﺳﺔ ﻓﻘﻬﻴﺔ )ﻣﻨﺸﻮﺭ ﻋﻠﻰ ﺍﻟﻨﺖ(‬ ‫‪-٢٧‬‬
‫ﻫﻞ ﺍﻟﻌﻤﻞ ﺷﺮﻁ ﰲ ﺻﺤﺔ ﺍﻹﳝﺎﻥ ﰲ ﻣﺬﻫﺐ ﺍﳊﻨﺎﺑﻠﺔ ﻭﺃﻫﻞ ﺍﳊﺪﻳﺚ؟ )ﻋﺠﻞ ﺍﷲ ﺑﺈﲤﺎﻣـﻪ‬ ‫‪-٢٨‬‬
‫ﻭﻧﺸﺮﻩ(‬
‫ﻫﻞ ﺍﻟﻔﻄﺮﺓ ﺩﻟﻴﻞ؟! ﺩﺭﺍﺳﺔ ﺗﺄﺻﻴﻠﻴﺔ )ﻣﻨﺸﻮﺭ ﻋﻠﻰ ﺍﻟﻨﺖ(‬ ‫‪-٢٩‬‬
‫ﻭﻏﲑﻫﺎ‬ ‫‪-٣٠‬‬
‫ﺍﻟﺮﺣﻼﺕ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻟﺪﻋﻮﻳﺔ‪:‬‬
‫ﺩﺍﺧﻞ ﺍﻟﻴﻤﻦ‪:‬‬
‫ﺻﻨﻌﺎﺀ– ﻋﺪﻥ – ﺣﻀﺮﻣﻮﺕ – ﺻﻌﺪﺓ – ﺍﳊﺪﻳﺪﺓ – ﺇﺏ – ﳊﺞ – ﻳﺎﻓﻊ – ﺃﺑﲔ – ﺍﳌﺮﺍﻭﻋﺔ – ﺯﺑﻴﺪ‬
‫– ﺑﻴﺖ ﺍﻟﻔﻘﻴﻪ – ﺍﻟﻀﺤﻲ – ﺍﻟﺰﻳﺪﻳﺔ – ﻣﺄﺭﺏ – ﺫﻣﺎﺭ – ﺍﻟﺒﻴﻀﺎﺀ – ﺗﻌﺰ – ﺣﺠﺔ ‪ -‬ﻭﻏﲑﻫﺎ‬
‫ﺧﺎﺭﺝ ﺍﻟﻴﻤﻦ‪:‬‬
‫ﺍﻟﺴﻌﻮﺩﻳﺔ‪) :‬ﻣﻜﺔ–ﺍﳌﺪﻳﻨﺔ–ﺍﻟﺮﻳﺎﺽ–ﺟﺪﺓ–ﺍﻷﺣﺴﺎﺀ( – ﻗﻄﺮ– ﺳﻮﺭﻳﺎ – ﺑﻨﺠﻼﺩﺵ ‪ -‬ﺍﳍﻨﺪ‪) :‬ﺩﻳﻮﺑﻨﺪ‪-‬‬
‫ﺳﻬﺎﺭﻧﻔﻮﺭ‪-‬ﺩﳍﻲ‪-‬ﻛﺎﻟﻜﺘﺎ‪-‬ﺍﳌﻴﻮﺍﺕ(‪ -‬ﺃﻧﺪﻭﻧﻴﺴﻴﺎ – ﻣﺎﻟﻴﺰﻳﺎ‪ ..‬ﻭﻏﲑﻫﺎ‬

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 ‫اﻟﻔﮭﺮس‬
‫ﺍﻹﻫﺪﺍﺀ ‪٢ ..................................................................................‬‬
‫ﻛﻠﻤﺔ ﺷﻜﺮ ﻭﺍﻋﺘﺬﺍﺭ ‪٣ .......................................................................‬‬
‫ﺗﻘﺪﳝﺎﺕ ﺍﳌﺸﺎﻳﺦ ﲝﺴﺐ ﺣﺮﻭﻑ ﺍﳍﺠﺎﺀ ‪٤ .....................................................‬‬
‫ﺗﻘﺪﱘ ﺍﻟﺸﻴﺦ‪ /‬ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﻌﺪﱐ ﺍﺑﻦ ﻋﻠﻲ ﺍﳌﺸﻬﻮﺭ ‪٤ ...............................................‬‬
‫ﺗﻘﺪﱘ ﺍﻟﺸﻴﺦ‪ /‬ﺃﲪﺪ ﺑﻦ ﲪﺪ ﺍﳋﻠﻴﻠﻲ ‪٦ .........................................................‬‬
‫ﺗﻘﺪﱘ ﺍﻟﺪﻛﺘﻮﺭ‪ /‬ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺍﻟﺪﻏﺸﻲ ‪٨ ......................................................‬‬
‫ﺗﻘﺪﱘ ﺍﻟﺪﻛﺘﻮﺭ‪ /‬ﺣﺴﻦ ﺑﻦ ﳏﻤﺪ ﻣﻘﺒﻮﱄ ﺍﻷﻫﺪﻝ ‪١٠ .............................................‬‬
‫ﺗﻘﺪﱘ ﺍﻟﺪﻛﺘﻮﺭ‪ /‬ﳏﻤﺪ ﺍﳊﺴﻦ ﺑﻦ ﻣﺼﻄﻔﻰ ﺍﻟﺒﻐﺎ ‪١١ .............................................‬‬
‫ﺗﻘﺪﱘ ﺍﻟﺸﻴﺦ‪ /‬ﺣﺴﻦ ﺑﻦ ﻣﻮﺳﻰ ﺍﻟﺼﻔﺎﺭ ‪١٣ ....................................................‬‬
‫ﺗﻘﺪﱘ ﺍﻟﺪﻛﺘﻮﺭ‪ /‬ﺭﺟﺐ ﺩﻳﺐ ‪١٥ ..............................................................‬‬
‫ﺗﻘﺪﱘ ﺍﻟﺪﻛﺘﻮﺭ‪ /‬ﺳﻠﻤﺎﻥ ﺑﻦ ﻓﻬﺪ ﺍﻟﻌﻮﺩﺓ‪١٨ .....................................................‬‬
‫ﺗﻘﺪﱘ ﺍﻟﺸﻴﺦ‪ /‬ﴰﺲ ﺍﻟﺪﻳﻦ ﺑﻦ ﳏﻤﺪ ﺷﺮﻑ ﺍﻟﺪﻳﻦ ‪٢٠ ............................................‬‬
‫ﻭﺍﻟﺸﻴﺦ‪ /‬ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ ﺍﳌﻨﺼﻮﺭ ‪٢٠ ..........................................................‬‬
‫ﻭﺍﻟﺸﻴﺦ‪ /‬ﲪﻮﺩ ﺑﻦ ﻋﺒﺎﺱ ﺍﳌﺆﻳﺪ ‪٢٠ ...........................................................‬‬
‫ﺗﻘﺪﱘ ﺍﻟﺸﻴﺦ‪ /‬ﳏﻤﺪ ﺻﺎﱀ ﺑﻦ ﺃﲪﺪ ﺍﻟﻐﺮﺳﻲ ‪٢٢ .................................................‬‬
‫ﺗﻘﺪﱘ ﺍﻟﺪﻛﺘﻮﺭ‪ /‬ﻋﺒﺪ ﺍﻟﻐﲏ ﻗﺎﺳﻢ ﺍﻟﺸﺮﺟﱯ ‪٢٤ ..................................................‬‬
‫ﺗﻘﺪﱘ ﺍﻟﺸﻴﺦ ﻋﺪﺍﺏ ﺑﻦ ﳏﻤﻮﺩ ﺍﳊﻤﺶ ‪٢٥ .....................................................‬‬
‫ﺗﻘﺪﱘ ﺍﻟﺪﻛﺘﻮﺭ‪ /‬ﻋﺼﺎﻡ ﺑﻦ ﺃﲪﺪ ﺍﻟﺒﺸﲑ ‪٢٧ .....................................................‬‬
‫ﺗﻘﺪﱘ ﺍﻟﺸﻴﺦ‪/‬ﻋﻤﺎﺭ ﺑﻦ ﻧﺎﺷﺮ ﺍﻟﻌﺮﻳﻘﻲ ‪٢٩ .......................................................‬‬
‫ﺗﻘﺪﱘ ﺍﻟﺸﻴﺦ ‪ /‬ﻋﻤﺮ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺳﺎﱂ ﺑﻦ ﺣﻔﻴﻆ ‪٣٠ ............................................‬‬
‫ﺗﻘﺪﱘ ﺍﻟﺪﻛﺘﻮﺭ ‪ /‬ﻣﺎﺟﺪ ﺑﻦ ﺃﲪﺪ ﺍﻟﺪﺭﻭﻳﺶ ‪٣١ .................................................‬‬
‫ﺗﻘﺪﱘ ﺍﻟﺸﻴﺦ‪ /‬ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺍﻟﻌﻤﺮﺍﱐ ‪٣٣ ...................................................‬‬
‫ﺗﻘﺪﱘ ﺍﻟﺸﻴﺦ‪ /‬ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﻋﺠﻼﻥ‪٣٤ .......................................................‬‬

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 ‫ﺗﻘﺪﱘ ﺍﻟﺸﻴﺦ‪ /‬ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﻋﺠﻼﻥ‪٣٤ .......................................................‬‬
‫ﺗﻘﺪﱘ ﺍﻟﺸﻴﺦ‪ /‬ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺍﳌﻨﺼﻮﺭ ‪٣٦ ......................................................‬‬
‫ﺗﻘﺪﱘ ﺍﻟﺪﻛﺘﻮﺭ‪ /‬ﳏﻤﺪ ﺑﻦ ﻣﻮﺳﻰ ﺍﻟﺸﺮﻳﻒ ‪٣٨ ..................................................‬‬
‫ﺗﻘﺪﱘ ﺍﻟﺸﻴﺦ‪ /‬ﳛﻲ ﺑﻦ ﺃﰊ ﺑﻜﺮ ﺍﳌﻼ ﺍﻷﺣﺴﺎﺋﻲ ‪٣٩ ..............................................‬‬
‫ﺗﻘﺪﱘ ﺍﻟﺸﻴﺦ‪/‬ﳏﻤﺪ ﻳﻮﻧﺲ ﺑﻦ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﻋﻤﺮ ﺍﻟﺒﺎﻟﻨﺒﻮﺭﻱ ‪٤١ ....................................‬‬
‫ﺍﳌﻘﺪﻣﺔ‪٤٢ .................................................................................‬‬
‫ﻫﻴﻜﻠﺔ ﺍﻟﺒﺤﺚ ‪٤٨ ..........................................................................‬‬
‫ﺑﲔ ﻳﺪﻱ ﺍﻟﺒﺤﺚ ‪ :‬ﻭﻻ ﻳﺰﺍﻟﻮﻥ ﳐﺘﻠﻔﲔ ‪٥٢ .....................................................‬‬
‫ﺍﶈﻮﺭ ﺍﻷﻭﻝ‪ :‬ﺗﺼﺤﻴﺢ ﺍﻟﺘﺼﻮﺭ ﻋﻦ ﺍﻵﺧﺮ‪٥٦ ...................................................‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﺗﺼﺤﻴﺢ ﺍﻟﻨﻘﻞ ‪٥٦ ............................................................‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ‪ :‬ﳕﺎﺫﺝ ﻣﻦ ﺍﻟﻨﻘﻞ ﺍﳋﺎﻃﺊ ‪٥٦ .....................................................‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻷﻭﱃ‪ :‬ﳕﺎﺫﺝ ﻣﻦ ﺍﻟﻨﻘﻞ ﺍﳋﺎﻃﺊ ﰲ ﺍﻷﺷﺨﺎﺹ‪٥٦ ........................................‬‬
‫ﺍﻟﻨﻤﻮﺫﺝ ﺍﻷﻭﻝ‪ :‬ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺍﻷﻭﺯﺍﻋﻲ ‪٥٦ .....................................................‬‬
‫ﺍﻟﻨﻤﻮﺫﺝ ﺍﻟﺜﺎﱐ ‪ :‬ﺍﳍﻴﺜﻤﻲ ﻭﺍﺑﻦ ﺧﻠﺪﻭﻥ ‪٥٧ .....................................................‬‬
‫ﺍﻟﻨﻤﻮﺫﺝ ﺍﻟﺜﺎﻟﺚ ‪ :‬ﺍﺑﻦ ﻗﺪﺍﻣﺔ ﻭﺍﺑﻦ ﺃﰊ ﻋﺼﺮﻭﻥ‪٥٩ ..............................................‬‬
‫ﺍﻟﻨﻤﻮﺫﺝ ﺍﻟﺮﺍﺑﻊ ‪ :‬ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻭﺍﺑﻦ ﳐﻠﻮﻑ ‪٥٩ ...................................................‬‬
‫ﺍﻟﻨﻤﻮﺝ ﺍﳋﺎﻣﺲ ‪ :‬ﺯﻳﲏ ﺩﺣﻼﻥ ﻭ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ‪٦٠ .....................................‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﳕﺎﺫﺝ ﻣﻦ ﺍﻟﻨﻘﻞ ﺍﳋﺎﻃﺊ ﰲ ﺍﻟﻄﻮﺍﺋﻒ ‪٦١ ..........................................‬‬
‫ﺍﻟﻨﻤﻮﺫﺝ ﺍﻷﻭﻝ‪ :‬ﺍﻷﺷﺎﻋﺮﺓ ‪٦١ ................................ ................................‬‬
‫ﺍﻟﻨﻤﻮﺫﺝ ﺍﻟﺜﺎﱐ ‪ :‬ﺍﳌﻌﺘﺰﻟﺔ ‪٦٢ .................................................................‬‬
‫ﺍﻟﻨﻤﻮﺫﺝ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻹﻣﺎﻣﻴﺔ )ﺍﳉﻌﻔﺮﻳﺔ( ‪٦٣ ......................................................‬‬
‫ﳕﻮﺫﺝ ﺁﺧﺮ ﻟﻺﻣﺎﻣﻴﺔ ‪٦٤ ..................................... ................................‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﱐ ‪ :‬ﻣﻦ ﻭﺳﺎﺋﻞ ﺗﺼﺤﻴﺢ ﺍﻟﻨﻘﻞ ﻋﻦ ﺍﻵﺧﺮ‪٦٤ ..........................................‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻷﻭﱃ ‪ :‬ﲤﺤﻴﺺ ﻣﺎ ﻳﻨﻘﻞ ﰲ ﻛﺘﺐ ﺍﻟﺘﺎﺭﻳﺦ ﻭﺍﻟﺘﺮﺍﺟﻢ ﻭﺍﻟﻔﺮﻕ ‪٦٤ ...........................‬‬

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 ‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺍﻷﺧﺬ ﻣﻦ ﻋﲔ ﻣﺼﺎﺩﺭ ﺍﻵﺧﺮ ﻻ ﺍﻟﻮﺳﺎﺋﻂ ‪٦٧ .....................................‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﻣﻦ ﻭﺳﺎﺋﻞ ﺗﺼﺤﻴﺢ ﺍﻟﺘﺼﻮﺭ‪ :‬ﻋﺪﻡ ﺗﻌﻤﻴﻢ ﺍﳋﺎﺹ ‪٦٩ ...............................‬‬
‫ﻭﻟﺘﻌﻤﻴﻢ ﺍﳋﺎﺹ ﺻﻮﺭ‪٦٩ ...................................................................:‬‬
‫ﺍﻟﺼﻮﺭﺓ ﺍﻷﻭﱃ‪٦٩ ......................................................................... :‬‬
‫ﳕﺎﺫﺝ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ‪٦٩ ................................................................ :‬‬
‫ﺍﻟﻨﻤﻮﺫﺝ ﺍﻷﻭﻝ‪ :‬ﺍﳊﻨﺎﺑﻠﺔ‪٦٩ ................................................................ :‬‬
‫ﺍﻟﻨﻤﻮﺫﺝ ﺍﻟﺜﺎﱐ‪ :‬ﺍﻷﺷﺎﻋﺮﺓ ‪٧٠ ................................ ................................‬‬
‫ﺍﻟﻨﻤﻮﺫﺝ ﺍﻟﺜﺎﻟﺚ ‪ :‬ﺍﳌﻌﺘﺰﻟﺔ ‪٧٠ ................................................................‬‬
‫ﺍﻟﻨﻤﻮﺫﺝ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻹﻣﺎﻣﻴﺔ ‪٧١ ................................. ................................‬‬
‫ﻭﺃﺟﺪﱐ ﻫﻨﺎ ﻣﻀﻄﺮﺍ ﻟﻠﻘﻮﻝ ﺑﺄﻥ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﲡﺎﻩ ﺍﻹﻣﺎﻣﻴﺔ ﺛﻼﺛﺔ ﺃﺻﻨﺎﻑ )(‪٧٤ ...................... :‬‬
‫ﳕﻮﺫﺝ ﺁﺧﺮ ﻟﻺﻣﺎﻣﻴﺔ ‪٧٥ ................................... ................................ :‬‬
‫ﺍﻟﻨﻤﻮﺫﺝ ﺍﳋﺎﻣﺲ ‪ :‬ﺍﻟﺼﻮﻓﻴﺔ ‪٧٥ ..............................................................‬‬
‫ﳕﻮﺫﺝ ﺁﺧﺮ ﻟﻠﺼﻮﻓﻴﺔ ‪٧٦ .....................................................................‬‬
‫ﺍﻟﻨﻤﻮﺫﺝ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻹﲰﺎﻋﻴﻠﻴﺔ )ﺍﻟﻔﺎﻃﻤﻴﻮﻥ–ﺍﻟﻌﺒﻴﺪﻳﻮﻥ( )(‪٧٨ ................................... :‬‬
‫ﻭﳑﺎ ﻳﻨﺪﺭﺝ ﲢﺖ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﻣﻦ ﺗﻌﻤﻴﻢ ﺍﳋﺎﺹ‪٧٩ ........................................... :‬‬
‫ﺍﻟﺼﻮﺭﺓ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ ﺻﻮﺭ ﺗﻌﻤﻴﻢ ﺍﳋﺎﺹ ‪٨٠ ................................................... :‬‬
‫ﻭﻣﻦ ﺍﻷﻣﺜﻠﺔ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﰲ ﺍﻷﺷﺨﺎﺹ‪٨١ .............................................. :‬‬
‫ﻭﻣﻦ ﺍﻷﻣﺜﻠﺔ ﻋﻠﻰ ﺫﻟﻚ ﰲ ﺍﻟﻄﻮﺍﺋﻒ‪٨١ ...................................................... :‬‬
‫ﺍﻟﻨﻤﻮﺫﺝ ﺍﻷﻭﻝ‪ :‬ﺍﻹﺑﺎﺿﻴﺔ ‪٨١ ................................ ................................‬‬
‫ﺍﻟﻨﻤﻮﺫﺝ ﺍﻟﺜﺎﱐ ‪ :‬ﺍﻹﻣﺎﻣﻴﺔ ‪٨٣ ................................. ................................‬‬
‫ﺍﻟﻨﻤﻮﺫﺝ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻨﺼﲑﻳﺔ )ﺍﻟﻌﻠﻮﻳﻮﻥ( ‪٨٤ .....................................................‬‬
‫ﺍﻟﻨﻤﻮﺫﺝ ﺍﻟﺮﺍﺑﻊ ‪ :‬ﺍﻷﺷﺎﻋﺮﺓ ‪٨٦ ............................... ................................‬‬
‫ﻭﺑﺎﳌﻨﺎﺳﺒﺔ ﻓﻬﺬﺍ ﺟﺪﻭﻝ ﻧﺬﻛﺮ ﻓﻴﻪ ﺃﻫﻢ ﺍﻟﻔﺮﻭﻕ ﺑﲔ ﺍﳌﺬﺍﻫﺐ ﺍﻟﻌﻘﺪﻳﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪٨٦ ................. :‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ‪ :‬ﺗﺼﺤﻴﺢ ﺍﻟﻔﻬﻢ ‪٨٩ ............................................................‬‬

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 ‫ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ‪ :‬ﺗﺼﺤﻴﺢ ﺍﻟﻔﻬﻢ ﻋﻦ ﺍﻵﺧﺮ ﻓﺮﺽ ‪٨٩ ..............................................‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﱐ ‪ :‬ﳕﺎﺫﺝ ﻣﻦ ﺍﻟﻔﻬﻢ ﺍﳋﺎﻃﺊ ‪٩٠ ....................................................‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻷﻭﱃ ‪ :‬ﳕﺎﺫﺝ ﰲ ﺍﻷﺷﺨﺎﺹ ‪٩٠ ......................................................‬‬
‫ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺣﺒﺎﻥ‪٩٠ ....................................................................... :‬‬
‫ﺍﻟﺬﻫﱯ ﻭﺍﳌﻘﺒﻠﻲ ﻭﺍﻟﺼﻨﻌﺎﱐ‪٩١ ............................................................... :‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﳕﺎﺫﺝ ﰲ ﺍﻟﻄﻮﺍﺋﻒ ‪٩١ ........................................................‬‬
‫ﺍﻟﻨﻤﻮﺫﺝ ﺍﻷﻭﻝ ‪ :‬ﺃﻫﻞ ﺍﳊﺪﻳﺚ ﻭﺍﻷﺷﺎﻋﺮﺓ ﻭﺍﳌﺎﺗﺮﻳﺪﻳﺔ ‪٩١ ........................................‬‬
‫ﺍﻟﻨﻤﻮﺫﺝ ﺍﻟﺜﺎﱐ ‪ :‬ﺍﻷﺷﺎﻋﺮﺓ ‪٩٦ ............................... ................................‬‬
‫ﺍﻟﻨﻤﻮﺫﺝ ﺍﻟﺜﺎﻟﺚ ‪ :‬ﺍﻹﻣﺎﻣﻴﺔ ﻭﺍﳌﻌﺘﺰﻟﺔ ﻭﺍﻟﺰﻳﺪﻳﺔ ‪٩٧ ................................................‬‬
‫ﺍﻟﻨﻤﻮﺫﺝ ﺍﻟﺮﺍﺑﻊ ‪ :‬ﺍﳌﻌﺘﺰﻟﺔ ﻭﺍﻟﺰﻳﺪﻳﺔ ﻭﺍﻹﻣﺎﻣﻴﺔ ﻭﺍﻹﺑﺎﺿﻴﺔ ‪٩٨ .......................................‬‬
‫ﺍﻟﻨﻤﻮﺫﺝ ﺍﳋﺎﻣﺲ ‪ :‬ﺍﻟﺼﻮﻓﻴﺔ ‪١٠١ .............................................................‬‬
‫ﺍﻟﻨﻤﻮﺫﺝ ﺍﻟﺴﺎﺩﺱ ‪ :‬ﺍﳉﱪﻳﺔ ‪١٠١ .............................. ................................‬‬
‫ﺍﻟﻨﻤﻮﺫﺝ ﺍﻟﺴﺎﺑﻊ ‪ :‬ﺍﻹﻣﺎﻣﻴﺔ ‪١٠٢ ..............................................................‬‬
‫ﺍﻟﻨﻤﻮﺫﺝ ﺍﻟﺜﺎﻣﻦ ‪ :‬ﺍﳌﻌﺘﺰﻟﺔ ﻭﺍﻟﺰﻳﺪﻳﺔ ﻭﺍﻹﺑﺎﺿﻴﺔ ﻭﺍﻹﻣﺎﻣﻴﺔ ‪١٠٥ ......................................‬‬
‫ﺍﻟﻨﻤﻮﺫﺝ ﺍﻟﺘﺎﺳﻊ ‪ :‬ﺍﻟﻨﺼﲑﻳﺔ ) ﺍﻟﻌﻠﻮﻳﻮﻥ ( ‪١٠٦ ..................................................‬‬
‫ﺍﻟﻨﻤﻮﺫﺝ ﺍﻟﻌﺎﺷﺮ‪ :‬ﺍﻹﲰﺎﻋﻴﻠﻴﺔ )ﺍﻟﻔﺎﻃﻤﻴﻮﻥ–ﺍﻟﻌﺒﻴﺪﻳﻮﻥ( ‪١٠٦ .......................................‬‬
‫ﺍﶈﻮﺭ ﺍﻟﺜﺎﱐ‪ :‬ﺗﺼﺤﻴﺢ ﺍﳊﻜﻢ ﻋﻠﻰ ﺍﻵﺧﺮ ‪١١٠ ..................................................‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﺃﻧﻮﺍﻉ ﺍﳋﻼﻑ ‪١١٠ ...........................................................‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ‪ :‬ﺧﻼﻑ ﺍﻟﺘﻨﻮﻉ ‪١١٠ ............................................................‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﱐ‪ :‬ﺍﳋﻼﻑ ﺍﻟﺸﻜﻠﻲ )ﺍﻟﻠﻔﻈﻲ( ‪١١١ ..................................................‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﻟﺚ ‪ :‬ﺍﳋﻼﻑ ﺍﳊﻘﻴﻘﻲ ‪١١٢ ......................... ................................‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻷﻭﱃ ‪ :‬ﺍﳋﻼﻑ ﻏﲑ ﺍﳌﻌﺘﱪ )ﰲ ﺍﻷﺻﻮﻝ( ‪١١٢ ..........................................‬‬
‫ﻫﻞ ﺧﻼﻑ ﺍﳌﺒﺘﺪﻉ ﻳﻨﻘﺾ ﺍﻹﲨﺎﻉ ؟ ‪١١٤ .....................................................‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﺍﳋﻼﻑ ﺍﳌﻌﺘﱪ )ﰲ ﺍﻟﻔﺮﻭﻉ( ‪١١٥ ...............................................‬‬

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 ‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ ‪ :‬ﻫﻞ ﻫﻨﺎﻙ ﻓﺮﻕ ﺑﲔ ﺍﳋﻄﺄ ﰲ ﺍﳌﺴﺎﺋﻞ ﺍﻻﻋﺘﻘﺎﺩﻳﺔ ﻭﺍﳋﻄﺄ ﰲ ﺍﳌﺴﺎﺋﻞ ﺍﻟﻌﻤﻠﻴﺔ ؟ ‪١١٦ .....‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ ‪ :‬ﻣﱴ ﻳﻌﺬﺭ ﺍﳌﺨﺎﻟﻒ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺃﻭ ﺍﻟﻌﻤﻞ ؟ ‪١١٨ ..................................‬‬
‫ﺗﻨﺒﻴﻪ ﻣﻬﻢ ‪) :‬ﻣﻔﺎﺭﻗﺎﺕ ﻋﺠﻴﺒﺔ(!! ‪١٢٤ .........................................................‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ‪ :‬ﻣﺴﺄﻟﺔ ﺍﻟﺘﻜﻔﲑ ‪١٢٥ ...........................................................‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ‪ :‬ﻓﺮ ﻣﻦ ﺍﻟﺘﻜﻔﲑ ﻓﺮﺍﺭﻙ ﻣﻦ ﺍﻷﺳﺪ ‪١٢٥ .............................................‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﱐ ‪ :‬ﺟﻬﺎﺕ ﺍﻟﺘﻜﻔﲑ ‪١٢٧ ...........................................................‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻷﻭﱃ ‪ :‬ﺍﻟﺘﻜﻔﲑ ﺍﻟﻮﺻﻔﻲ ‪١٢٧ .........................................................‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﺍﻟﺘﻜﻔﲑ ﺍﻟﻌﻴﲏ ‪١٢٩ ............................................................‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﻟﺚ ‪ :‬ﺍﻟﺘﻜﻔﲑ ﰲ ﻣﺴﺎﺋﻞ ﺍﻟﻌﻘﺎﺋﺪ ‪١٣٦ .................................................‬‬
‫ﻓﻤﺎ ﻫﻮ ﺍﻟﻜﻔﺮ ﰲ ﺍﻻﻋﺘﻘﺎﺩ ﺇﺫﻥ ؟ ‪١٤٠ .........................................................‬‬
‫ﺍﻟﻔﺮﻉ ﺍﳋﺎﻣﺲ ‪ :‬ﳕﺎﺫﺝ ﻣﻦ ﺍﻹﺳﺮﺍﻑ ﰲ ﺍﻟﺘﻜﻔﲑ ‪١٤٤ ...........................................‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻷﻭﱃ ‪ :‬ﳕﺎﺫﺝ ﰲ ﺍﻷﺷﺨﺎﺹ ‪١٤٤ .....................................................‬‬
‫ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﻣﺼﺮ ‪١٤٤ ..................................................................‬‬
‫ﺍﻟﻘﺎﺿﻲ ﻋﻴﺎﺽ ﻭﺍﻟﻐﺰﺍﱄ ‪١٤٥ .................................................................‬‬
‫ﺍﻟﻌﺰ ﺑﻦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﻭﺍﺑﻦ ﺑﻨﺖ ﺍﻷﻋﺰ ‪١٤٥ .....................................................‬‬
‫ﺍﻟﺘﻘﻲ ﺍﻟﺴﺒﻜﻲ ‪١٤٥ .........................................................................‬‬
‫ﺃﺑﻮ ﺍﻟﻮﻟﻴﺪ ﺍﻟﺒﺎﺟﻲ ‪١٤٥ ......................................................................‬‬
‫ﺍﻟﺒﻘﺎﻋﻲ ﻭﺑﻌﺾ ﻗﻀﺎﺓ ﺍﳌﺎﻟﻜﻴﺔ ‪١٤٦ ............................................................‬‬
‫ﺍﻟﺘﻜﻔﲑ ﰲ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﻣﻦ ‪١٤٦ .................................................................‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﳕﺎﺫﺝ ﰲ ﺍﻟﻄﻮﺍﺋﻒ ‪١٤٧ .......................................................‬‬
‫ﺍﻟﻨﻤﻮﺫﺝ ﺍﻷﻭﻝ ‪ :‬ﺍﳌﻌﺘﺰﻟﺔ ‪١٤٧ ................................................................‬‬
‫ﺍﻟﻨﻤﻮﺫﺝ ﺍﻟﺜﺎﱐ ‪ :‬ﺍﻟﺰﻳﺪﻳﺔ ‪١٤٨ ................................................................‬‬
‫ﻭﻫﺬﺍ ﳕﻮﺫﺝ ﺃﺧﺮ ﻣﻦ ﺍﻟﺰﻳﺪﻳﺔ ‪١٤٨ ............................................................‬‬
‫ﺍﻟﻨﻤﻮﺫﺝ ﺍﻟﺜﺎﻟﺚ ‪ :‬ﺍﻹﻣﺎﻣﻴﺔ ‪١٥٠ ..............................................................‬‬

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 ‫ﻣﻦ ﻫﻮ ﺍﻟﻨﺎﺻﱯ ﻋﻨﺪ ﺍﻹﻣﺎﻣﻴﺔ ؟ ‪١٥٢ ........................... ................................‬‬
‫ﻭﻣﻦ ﺍﻹﺳﺮﺍﻑ ﰲ ﺍﻟﺘﻜﻔﲑ ﻋﻨﺪ ﺍﻹﻣﺎﻣﻴﺔ ﺃﻳﻀﺎ ﺗﻜﻔﲑﻫﻢ ﻟﻜﺒﺎﺭ ﺍﻟﺼﺤﺎﺑﺔ ‪١٥٧ ........................‬‬
‫ﺍﻟﻨﻤﻮﺫﺝ ﺍﻟﺮﺍﺑﻊ ‪ :‬ﺍﻟﺴﻠﻔﻴﺔ ‪١٦٢ ...............................................................‬‬
‫ﺍﻟﻨﻤﻮﺫﺝ ﺍﳋﺎﻣﺲ ‪ :‬ﺍﳊﻨﺎﺑﻠﺔ ‪١٦٥ .............................. ................................‬‬
‫ﺍﻟﻨﻤﻮﺫﺝ ﺍﻟﺴﺎﺩﺱ ‪ :‬ﺍﻷﺷﻌﺮﻳﺔ ‪١٦٦ ............................................................‬‬
‫ﺍﳌﺒﺤﺚ ﺍﳋﺎﻣﺲ‪ :‬ﺍﻻﻋﺘﺪﺍﻝ ﻭﺍﻟﺘﺠﺮﺩ ﻭﺍﻹﻧﺼﺎﻑ ﰲ ﺍﳊﻜﻢ ﻋﻠﻰ ﺍﻵﺧﺮ ‪١٦٧ .........................‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ‪ :‬ﺃﺣﻜﺎﻡ ﺟﺎﺋﺮﺓ )ﳕﺎﺫﺝ ﻣﻦ ﺍﻟﺘﺎﺭﻳﺦ( ‪١٦٧ ...........................................‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻷﻭﱃ‪ :‬ﳕﺎﺫﺝ ﰲ ﺍﻷﺷﺨﺎﺹ ‪١٦٧ ......................................................‬‬
‫ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ‪١٦٧ ............................................................. :‬‬
‫ﺍﻟﺘﺎﺭﳜﻲ ﻭﺍﳋﻠﻴﻞ ﺍﻟﻔﺮﺍﻫﻴﺪﻱ ‪١٦٨ .............................................................‬‬
‫ﺃﺳﺪ ﺑﻦ ﻋﻤﺮﻭ ﻭﺑﻌﺾ ﺃﻫﻞ ﻭﺍﺳﻂ‪١٦٨ ........................................................‬‬
‫ﺃﲪﺪ ﻭﺍﻟﻜﺮﺍﺑﻴﺴﻲ ‪١٦٨ ......................................................................‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﳕﺎﺫﺝ ﰲ ﺍﳌﺴﺎﺋﻞ ‪١٧٠ .........................................................‬‬
‫ﻣﺴﺄﻟﺔ ) ﻟﻔﻈﻲ ﺑﺎﻟﻘﺮﺁﻥ ﳐﻠﻮﻕ ( ‪١٧٠ .........................................................‬‬
‫ﺍﳌﻔﺎﺿﻠﺔ ﺑﲔ ﻋﺜﻤﺎﻥ ﻭﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ‪١٧٠ ................................................‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﱐ ‪ :‬ﺩﻭﺭ ﺍﻟﺒﻴﺌﺔ ﻭﺍﳌﻨﺸﺄ ﰲ ﺍﳊﻜﻢ ﻋﻠﻰ ﺍﻵﺧﺮ ‪١٧١ ......................................‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﳊﻖ ﺃﺣﻖ ﺃﻥ ﻳﺘﺒﻊ ‪١٧٢ ........................................................‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﺍﳊﻖ ﺧﲑ ﻣﻦ ﺍﻟﺘﻤﺎﺩﻱ ﰲ ﺍﻟﺒﺎﻃﻞ ‪١٧٩ .................................‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺴﺎﺩﺱ ‪ :‬ﺇﺷﻜﺎﻻﺕ ﺣﻮﻝ ﺣﺪﻳﺚ ﺍﻓﺘﺮﺍﻕ ﺍﻷﻣﺔ ‪١٨٠ ....................................‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ ‪ :‬ﺇﺷﻜﺎﻻﺕ ﻣﻦ ﻧﺎﺣﻴﺔ ﺍﻟﺮﻭﺍﻳﺎﺕ‪١٨١ ..............................................‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﱐ ‪ :‬ﺇﺷﻜﺎﻻﺕ ﻣﻦ ﻧﺎﺣﻴﺔ ﻣﻀﻤﻮﻥ ﺍﻟﺮﻭﻳﺎﺕ ‪١٨٣ .......................................‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﻟﺚ ‪ :‬ﺇﺷﻜﺎﻝ ﻓﻬﻢ ﺍﻟﺴﻠﻒ ‪١٨٩ ......................................................‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺮﺍﺑﻊ‪ :‬ﻣﻦ ﻫﻲ ﺍﻟﻔﺮﻗﺔ ﺍﻟﻨﺎﺟﻴﺔ؟ ‪١٩٠ .....................................................‬‬
‫ﺍﶈﻮﺭ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺗﺼﺤﻴﺢ ﺍﳌﻌﺎﻣﻠﺔ ﻣﻊ ﺍﻵﺧﺮ ‪١٩٤ ..................................................‬‬

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 ‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﻻ ﺇﻧﻜﺎﺭ ﰲ ﻣﺴﺎﺋﻞ ﺍﻻﺟﺘﻬﺎﺩ ‪١٩٤ ..............................................‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ ‪ :‬ﺍﳌﻨﻬﺞ ﺍﻟﺸﺮﻋﻲ ﰲ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﳌﺨﺎﻟﻒ ‪١٩٦ .....................................‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ‪ :‬ﺍﳌﻨﻬﺞ ﺍﻟﻘﺮﺁﱐ ﰲ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﳌﺨﺎﻟﻒ ‪١٩٧ ........................................‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﱐ‪ :‬ﺍﳌﻨﻬﺞ ﺍﻟﻨﺒﻮﻱ ﰲ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﳌﺨﺎﻟﻒ ‪١٩٨ .........................................‬‬
‫ﺍﳍﺪﻱ ﺍﻟﻨﺒﻮﻱ ﰲ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻟﻜﻔﺎﺭ ‪١٩٨ ......................................................‬‬
‫ﺍﳍﺪﻱ ﺍﻟﻨﺒﻮﻱ ﰲ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﳌﻨﺎﻓﻘﲔ ‪٢٠٢ .....................................................‬‬
‫ﺍﳍﺪﻱ ﺍﻟﻨﺒﻮﻱ ﰲ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻟﻌﺼﺎﺓ ‪٢٠٢ ......................................................‬‬
‫ﺍﳍﺪﻱ ﺍﻟﻨﺒﻮﻱ ﰲ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﳌﺒﺘﺪﻋﺔ ‪٢٠٣ ......................................................‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﳍﺠﺮ ﻭﺍﻟﺸﺪﺓ ﺑﲔ ﺍﻟﺸﺮﻉ ﻭﺍﻟﻮﺍﻗﻊ ‪٢٠٤ ...........................................‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ ‪ :‬ﳕﺎﺫﺝ ﻣﺸﺮﻗﺔ ﻣﻦ ﺍﻟﺘﺎﺭﻳﺦ ﰲ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﳌﺨﺎﻟﻒ ﻭﺃﺧﺮﻯ ﻣﻈﻠﻤﺔ ‪٢٠٧ ..............‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ‪ :‬ﳕﺎﺫﺝ ﻣﺸﺮﻗﺔ ﰲ ﺍﻟﻄﻮﺍﺋﻒ ﻭﺍﻷﺷﺨﺎﺹ ‪٢٠٧ .......................................‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻷﻭﱃ‪ :‬ﳕﺎﺫﺝ ﰲ ﺍﻷﺷﺨﺎﺹ ‪٢٠٧ ......................................................‬‬
‫ﺳﻴﺪﻧﺎ ﻋﻠﻲ ﻭﺃﻫﻞ ﺍﳉﻤﻞ ‪٢٠٧ ................................ ................................‬‬
‫ﺳﻴﺪﻧﺎ ﻋﻠﻲ ﻭﺍﳋﻮﺍﺭﺝ‪٢٠٧ ...................................................................‬‬
‫ﺍﻟﻨﻈﹼﺎﻡ ﺍﳌﻌﺘﺰﱄ ﻭﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ‪٢٠٨ ....................................................‬‬
‫ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﻭﻋﻠﻲ ﺑﻦ ﺍﳌﺪﻳﲏ ‪٢٠٨ ..........................................................‬‬
‫ﺃﲪﺪ ﻭﺍﺑﻦ ﻣﻌﲔ ﻣﻊ ﺷﻴﻌﻲ ‪٢٠٩ ..............................................................‬‬
‫ﻋﻄﺎﺀ ﻭﺑﻌﺾ ﺃﻫﻞ ﺍﻷﻫﻮﺍﺀ ‪٢٠٩ ...............................................................‬‬
‫ﳕﺎﺫﺝ ﻃﺮﻳﻔﺔ ﺣﻜﺎﻫﺎ ﺍﺑﻦ ﺣﺰﻡ ‪٢١٠ ...........................................................‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﳕﺎﺫﺝ ﰲ ﺍﻟﻄﻮﺍﺋﻒ ‪٢١٠ .......................................................‬‬
‫ﺍﻷﺷﺎﻋﺮﺓ ﻭﺍﳊﻨﺎﺑﻠﺔ ‪٢١٠ .....................................................................‬‬
‫ﻣﻮﻗﻒ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻣﻦ ﺍﳋﻼﻑ ﺑﲔ ﺍﻷﺷﺎﻋﺮﺓ ﻭﺍﳊﻨﺎﺑﻠﺔ‪٢١١ ........................................‬‬
‫ﺃﺑﻮ ﺍﳊﺴﻦ ﻭﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺍﻟﺘﻤﻴﻤﻴﺎﻥ ﺭﺃﺳﺎ ﺍﳊﻨﺎﺑﻠﺔ ﻭﺍﻟﺒﺎﻗﻼﱐ ﺭﺃﺱ ﺍﻷﺷﻌﺮﻳﺔ ‪٢١١ ......................‬‬
‫ﺍﻟﺸﺮﻳﻒ ﺃﺑﻮ ﺟﻌﻔﺮ ﺭﺃﺱ ﺍﳊﻨﺎﺑﻠﺔ ﻭﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺍﻟﺸﲑﺍﺯﻱ ﺭﺃﺱ ﺍﻷﺷﻌﺮﻳﺔ ‪٢١٢ .......................‬‬

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 ‫ﺃﻫﻞ ﺍﳊﺪﻳﺚ ﻭﺍﻟﺮﻭﺍﻳﺔ ﻋﻦ ﺍﳌﺨﺎﻟﻔﲔ ﳍﻢ ﰲ ﺍﳌﺬﻫﺐ ﺍﻟﻌﻘﺪﻱ ‪٢١٢ .................................‬‬
‫ﺍﻟﺴﻨﺔ ﻭﺍﻟﺸﻴﻌﺔ ‪٢١٣ .........................................................................‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﱐ ‪ :‬ﳕﺎﺫﺝ ﻣﻈﻠﻤﺔ ﰲ ﺍﻟﻄﻮﺍﺋﻒ ﻭﺍﻷﺷﺨﺎﺹ ‪٢١٤ .......................................‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻷﻭﱃ ‪ :‬ﳕﺎﺫﺝ ﰲ ﺍﻷﺷﺨﺎﺹ ‪٢١٤ .....................................................‬‬
‫ﺍﻟﺒﺨﺎﺭﻱ ﻭﺍﻟﺬﻫﻠﻲ ‪٢١٤ ......................................................................‬‬
‫ﺍﻟﻄﱪﻱ ﻭﺑﻌﺾ ﺍﳊﻨﺎﺑﻠﺔ ‪٢١٨ .................................................................‬‬
‫ﺍﺑﻦ ﺣﺒﺎﻥ ﻭﺑﻌﺾ ﺍﳊﻨﺎﺑﻠﺔ ‪٢١٩ ................................ ................................‬‬
‫ﺃﺑﻮ ﻧﻌﻴﻢ ﻭﺑﻌﺾ ﺍﳊﻨﺎﺑﻠﺔ ‪٢١٩ ................................. ................................‬‬
‫ﺃﻳﻮﺏ ﺍﻟﺴﺨﺘﻴﺎﱐ ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ ‪٢١٩ ............................................................‬‬
‫ﺍﳊﺎﺭﺙ ﺍﶈﺎﺳﱯ ﻭﺃﺑﻮﻩ ‪٢٢٠ ..................................................................‬‬
‫ﻋﺒﺪ ﺍﻟﻐﲏ ﺍﳌﻘﺪﺳﻲ ﻭﺑﻌﺾ ﺍﻟﻘﻀﺎﺓ ‪٢٢٠ ........................................................‬‬
‫ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﻭﺑﻌﺾ ﺍﻟﻘﻀﺎﺓ ‪٢٢٠ ................................................................‬‬
‫ﳕﺎﺫﺝ ﺫﻛﺮﻫﺎ ﺍﺑﻦ ﺣﺰﻡ‪٢٢١ ..................................................................‬‬
‫ﳕﺎﺫﺝ ﺫﻛﺮﻫﺎ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ ﺑﺴﻨﺪﻩ ‪٢٢١ ........................................................‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﳕﺎﺫﺝ ﰲ ﺍﻟﻄﻮﺍﺋﻒ ‪٢٢٤ .......................................................‬‬
‫ﺑﻌﺾ ﺍﻟﺸﺎﻓﻌﻴﺔ ﻭﺑﻌﺾ ﺍﳊﻨﺎﺑﻠﺔ ‪٢٢٤ ........................... ................................‬‬
‫ﺑﻌﺾ ﺍﳊﻨﻔﻴﺔ ﻭﺑﻌﺾ ﺍﻟﺸﺎﻓﻌﻴﺔ ‪٢٢٤ ............................................................‬‬
‫ﺑﻌﺾ ﺃﺗﺒﺎﻉ ﺍﳌﺬﺍﻫﺐ ﺍﻟﻔﻘﻬﻴﺔ ‪٢٢٥ .............................................................‬‬
‫ﺑﻌﺾ ﺍﻷﺷﺎﻋﺮﺓ ﻭﺑﻌﺾ ﺍﳊﻨﺎﺑﻠﺔ ‪٢٢٥ ..........................................................‬‬
‫ﺍﻟﺴﻨﺔ ﻭﺍﻟﺸﻴﻌﺔ ‪٢٢٦ .........................................................................‬‬
‫ﺍﳌﺒﺤﺚ ﺍﳋﺎﻣﺲ ‪ :‬ﻫﻮ ﲰﺎﻛﻢ ﺍﳌﺴﻠﻤﲔ‪٢٢٧ ....................................................‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ‪ :‬ﻋﺪﻡ ﺍﻟﺘﻔﺮﻳﻖ ﰲ ﺍﳊﻘﻮﻕ ﺍﻹﺳﻼﻣﻴﺔ ﲝﺴﺐ ﺍﳌﺬﺍﻫﺐ ‪٢٢٧ ............................‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﱐ ‪ :‬ﺍﻟﻘﻮﺍﺳﻢ ﺍﳌﺸﺘﺮﻛﺔ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﻛﺜﲑ ‪٢٣٣ ........................................‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺴﺎﺩﺱ‪ :‬ﻟﻨﺘﻌﺎﻭﻥ ﻓﻴﻤﺎ ﺍﺗﻔﻘﻨﺎ ﻋﻠﻴﻪ ‪٢٣٦ .................................................‬‬

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 ‫ﺍﳌﺒﺤﺚ ﺍﻟﺴﺎﺑﻊ ‪ :‬ﻻ ﻟﻺﺭﻫﺎﺏ ﺍﻟﻔﻜﺮﻱ ﻭﻻ ﻟﺮﺩﻭﺩ ﺍﻷﻓﻌﺎﻝ ‪٢٣٨ ...................................‬‬
‫ﺧﺎﲤﺔ ﺍﳌﻄﺎﻑ ‪٢٤٤ ..........................................................................‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻷﻭﱃ ‪ :‬ﺩﻭﺭ ﺍﻟﺴﻠﻮﻙ ﻭﺍﻟﺘﺰﻛﻴﺔ ﰲ ﺗﺼﺤﻴﺢ ﺍﻟﺘﺼﻮﺭ ﻭﺍﳊﻜﻢ ﻭﺍﳌﻌﺎﻣﻠﺔ ‪٢٤٤ ...................‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺃﳘﻴﺔ ﺍﳊﻮﺍﺭ ﻭﺩﻭﺭﻩ ﰲ ﺗﺼﺤﻴﺢ ﺍﻟﺘﺼﻮﺭ ﻭﺍﳊﻜﻢ ﻭﺍﳌﻌﺎﻣﻠﺔ ‪٢٥٢ .......................‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻟﺜﺔ ‪ :‬ﺍﻟﺘﻘﺮﻳﺐ ﺑﲔ ﺃﺗﺒﺎﻉ ﺍﳌﺬﺍﻫﺐ ﺍﻹﺳﻼﻣﻴﺔ ‪٢٥٥ .......................................‬‬
‫ﻣﻘﺘﻄﻔﺎﺕ ﻣﻦ ﻛﻼﻡ ﺑﻌﺾ ﻣﺸﺎﻳﺦ ﺍﻟﻔﺮﻳﻘﲔ ﰲ ﻗﻀﻴﺔ ﺍﻟﺘﻘﺮﻳﺐ ‪٢٥٦ ................................‬‬
‫ﺃﻭﻻ‪ :‬ﻣﻘﺘﻄﻔﺎﺕ ﻣﻦ ﻛﻼﻡ ﺍﻟﺪﻛﺘﻮﺭ ﺍﻟﻘﺮﺿﺎﻭﻱ ‪٢٥٦ .............................................‬‬
‫ﺛﺎﻧﻴﺎ ‪ :‬ﻣﻘﺘﻄﻔﺎﺕ ﻣﻦ ﻛﻼﻡ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﻟﻐﺰﺍﱄ ‪٢٦٣ ............................................‬‬
‫ﺛﺎﻟﺜﺎ ‪ :‬ﻣﻘﺘﻄﻔﺎﺕ ﻣﻦ ﻛﻼﻡ ﺍﻟﺪﻛﺘﻮﺭ ﺃﲪﺪ ﺍﻟﺪﻏﺸﻲ ‪٢٦٣ .........................................‬‬
‫ﺭﺍﺑﻌﺎ ‪ :‬ﻣﻘﺘﻄﻔﺎﺕ ﻣﻦ ﻛﻼﻡ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﻟﺘﺴﺨﲑﻱ ‪٢٦٧ ........................................‬‬
‫ﺧﺎﻣﺴﺎ ‪ :‬ﻣﻘﺘﻄﻔﺎﺕ ﻣﻦ ﻛﻼﻡ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﻣﻬﺪﻱ ﴰﺲ ﺍﻟﺪﻳﻦ ‪٢٧٠ ...............................‬‬
‫ﺳﺎﺩﺳﺎ ‪ :‬ﻣﻘﺘﻄﻔﺎﺕ ﻣﻦ ﻛﻼﻡ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﻭﺍﻋﻆ ﺯﺍﺩﻩ ﺍﳋﺮﺍﺳﺎﱐ ‪٢٧٢ .............................‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺮﺍﺑﻌﺔ ‪ :‬ﺩﻭﺭ ﺍﳊﻜﹼﺎﻡ ﻭﺍﻟﺴﺎﺳﺔ ﰲ ﺍﻷﻟﻔﺔ ﻭﺍﻟﻔﺮﻗﺔ ‪٢٧٣ .....................................‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﳋﺎﻣﺴﺔ‪ :‬ﻧﺪﺍﺀ ﺇﱃ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﺪﻋﺎﺀ ﻭﺍﳌﻔﻜﺮﻳﻦ ‪٢٧٩ ........................................‬‬
‫ﺻﻔﺤﺔ ﺍﻟﻔﻘﲑ ﻋﻠﻰ ﺍﻟﺸﺒﻜﺔ ‪٢٨١ ..............................................................‬‬
‫ﺍﻟﺘﻌﺮﻳﻒ ﺑﺎﳌﺆﻟﻒ ‪٢٨٢ ....................................... ................................‬‬
‫ﺍﻟﻔﻬﺮﺱ ‪٢٨٩ ...............................................................................‬‬

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