نبتة ابليس احمد البياتي

‫‪êäË–€a‬‬ ‫ﺍﻹﻫــــﺪﺍﺀ‬

‫‪٩٧‬‬

‫ﺗﺤﺬﻳـــــﺮ‬

‫‪١١‬‬

‫ﺍﻟﻤﻘﺪﱠ ﻣـــﺔ‬

‫‪١٣‬‬

‫ﻋﻢ ﻳﺘﺤﺪﺙ؟‬ ‫)‪ (١-١‬ﹸ‬ ‫ﻛﺘﺎﺏ »ﻣ ﱠﻠ ﹺﺔ ﺇﺑﺮﺍﻫﻴﻢ«‪ ،‬ﹼ‬

‫‪١٩‬‬

‫)‪ (٢-١‬ﺟﺬﻭﺭ ﻛﺘﺎﺏ »ﻣﻠﺔ ﺇﺑﺮﺍﻫﻴﻢ«‪:‬‬

‫‪٢٥‬‬

‫)‪ (٣-١‬ﺗﻠﺒﻴﺲ ﺇﺑﻠﻴﺲ‪:‬‬

‫‪٣٣‬‬

‫)‪ (٤-١‬ﻛﺘﺎﺏ »ﻣ ﱠﻠﺔ ﺍﺑﺮﺍﻫﻴﻢ« ﻭﺍﻟﺴﻴﺎﺳﺔ‪:‬‬

‫‪٤٣‬‬

‫)‪ (٢‬ﻣ ﱠﻠﺔ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺮﺳﻞ‪:‬‬

‫‪٤٩‬‬

‫)‪ (٢-٢‬ﻣ ﱠﻠﺔ ﺍﻷﻧﺒﻴﺎﺀ‪:‬‬

‫‪٥٧‬‬

‫ﹴ‬ ‫ﺳﻴﺪﻧﺎ‬ ‫ﻣﺤﻤﺪ‪:‬‬ ‫)‪ (٣-٢‬ﻣ ﱠﻠﺔ ﹼ‬

‫‪٦٥‬‬

‫)‪ (٣‬ﺭﺣﻠﺔ ﺍﻟﺠﻬﺎﺩ ﺍﻟﻘﺮﺁﻧﻴﺔ‪:‬‬

‫‪٧٣‬‬

‫)‪ (٤‬ﺍﻟﻤﺴﻠﻢ ﻭﺍﻟﺘﻜﻔﻴﺮﻱ ﻭﻧﻈﺮﺗﻬﻤﺎ ﺇﻟﻰ ﺍﻟﻨﺎﺱ‪:‬‬

‫‪١٠١‬‬

‫ﻳﻦ ﹺﻋﻨﺪﹶ ﺍﻟ ﱠﻠ ﹺﻪ ﹾ ﹺ‬ ‫ﺍﻹ ﹾﺳ ﹶﻼ ﹸﻡ‪:‬‬ ‫)‪ (٥‬ﺇﹺ ﱠﻥ ﺍﻟﺪﱢ ﹶ‬

‫‪١١١‬‬

‫ﺍﻟﺨﺎﺗﻤﺔ‪:‬‬

‫‪١١٥‬‬ ‫‪‬‬

 :‫ﺍﻟﻜﺘـــــــــــــﺎﺏ‬  :‫ﺍﻟﻤــــﺆﻟـــــــــﻒ‬ :‫ﺍﻟﻐــــــــــــــﻼﻑ‬

 :‫ﺍﻟﻤﺮﺍﺟﻌﺔ ﺍﻟﻠﻐﻮﻳﺔ‬ 2014/9319 :‫ﺭﻗــــﻢ ﺍﻹﻳــــﺪﺍﻉ‬

978 - 977 - 6447 - 75 - 2 :‫ﺍﻟﺘﺮﻗﻴــﻢ ﺍﻟﺪﻭﻟــﻲ‬

01006674335 :‫ﺍﻹﺧــﺮﺍﺝ ﺍﻟﻔﻨـــﻲ‬

          186 011420504030237621688 wwwibda3tpcom info@ibda3tpcom

Èh]Ëe’\;Å⁄t^

äzË÷db;Ïzie›

@èÓ‹ig@ÚŽ nj„      

\·ÓÁaäig@ÚŞ‹fl^    



‫‪@ıaÜ Á⁄a‬‬ ‫ﺍﻟﻄ ﹺ‬ ‫ﺇﻟﻰ ﱢ‬ ‫ﻴﺒﺔ ﻓﻲ ﺃﺣﻠﻰ ﺗﻌﺎﺑﻴﺮﻫﺎ‬ ‫ﺇﻟﻰ ﺍﻟﻌﺸﻖ ﻓﻲ ﺃﺭﻗﻰ ﺗﺠ ﱢﻠﻴﺎﺗﻪ‬ ‫ﺍﻟﻤﻮﺕ ﺃﻥ ﻳﺒﻌﺪﻧﻲ ﻋﻨﻪ ﺃﻭ ﻳﺒﻌﺪﻩ ﻋﻨﱢﻲ‬ ‫ﺇﻟﻰ ﹶﻣﻦ ﻟﻢ ﻳﺴﺘﻄﻊ‬ ‫ﹸ‬ ‫ﹴ‬ ‫ﺇﻟﻰ‬ ‫ﺃﺳﺘﺎﺫ ﺟﻠﻴﻞﹴ ‪ ...‬ﻭﺍﻟﺪﻱ ﺍﻟﺤﺒﻴﺐ‬

‫‪‬‬

‫‪Ú flÜŞ ‘‡€a‬‬ ‫ﺘﻄﺮ ﹴ‬ ‫ﹸ‬ ‫ﻑ ﹸﻣﺠﺮﻡ‬ ‫ﻳﻘﻒ ﺃﻏﻠﺒﻴﺔ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺍﻟﻴﻮﻡ ﻓﻲ ﻣﻨﺘﺼﻒ ﺍﻟﻄﺮﻳﻖ‪ ،‬ﺑﻴﻦ ﹸﻣ ﱢ‬ ‫ﺐ ﺃﻋﻤﻰ ﻳﺮ￯ ﱠ‬ ‫ﻭﻣﺘﻌﺼ ﹴ‬ ‫ﺍﻟﻤﺘﻄﺮﻑ ﻳﻤﺜﻞ‬ ‫ﺃﻥ‬ ‫ﻳﻘﺘﻞ ﺍﻟﻨﺎﺱ ﺑﺎﺳﻢ ﺍﻹﺳﻼﻡ‬ ‫ﱢ‬ ‫ﱢ‬

‫ﺇﺳﻼﻣﻴ ﹰﺔ ﻣﻦ‬ ‫ﻋﺒﺮ ﺃﺣﺪﻫﻢ )ﺩﺍﻋﺶ ﻭﺍﻟﻘﺎﻋﺪﺓ ﺃﻛﺜﺮ‬ ‫ﱠ‬ ‫ﺍﻹﺳﻼﻡ ﺍﻟﺤﻘﻴﻘﻲ ﺃﻭ ﻛﻤﺎ ﱠ‬ ‫ﻭﺍﻟﺴﻨﺔ ﺃﺟﻤﻌﻬﺎ ﻭﻟﻴﺲ ﻣﻨﺘﻘﺎﻫﺎ(‪،‬‬ ‫ﻛﻞ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻷ ﱠﻧﻬﻢ ﻳﺆﻣﻨﻮﻥ ﺑﺎﻟﻘﺮﺁﻥ ﱡ‬

‫ﻭﺑﺴﺒﺐ ﺫﻟﻚ ﻧﺠﺪ ﺃﻋﺪﺍ ﹰﺩﺍ ﻻ ﹸﻳﺴﺘﻬﺎﻥ ﺑﻬﺎ ﻣﻦ ﺷﺒﺎﺏ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻭﻗﻌﻮﺍ ﻓﻲ‬

‫ﻭﻣﻤﺎ ﹸﻳﺜﻴﺮ‬ ‫ﺘﻄﺮ ﹰﻓﺎ ﺃﻭ ﹸﻣ ﱢ‬ ‫ﺘﻌﺼ ﹰﺒﺎ _ ﱠﺇﻻ ﹶﻣﻦ ﺭﺣﻢ ﺭﺑﻲ _ ﱠ‬ ‫ﺣﺒﺎﻝ ﺇﺑﻠﻴﺲ‪ ،‬ﱠﺇﻣﺎ ﹸﻣ ﱢ‬

‫ﺍﻟﻌﺎﻟﻤﻲ ﻧﺠﺪ ﱠ‬ ‫ﺍﻟﻤﺴﻠﻤﻴﻦ‬ ‫ﺃﻏﻠﺒﻴﺔ‬ ‫ﺍﻟﺼﺮﺍﻉ‬ ‫ﺍﻻﺳﺘﻐﺮﺍﺏ ﺃ ﱠﻧﻪ ﻓﻲ‬ ‫ﹶ‬ ‫ﺧﻀﻢ ﻫﺬﺍ ﱢ‬ ‫ﱢ‬ ‫ﺃﻥ ﱠ‬ ‫ﱢ‬

‫ﹴ‬ ‫ﹶ‬ ‫ﻏﻴﺮ ﻣﺒﺎﻟﻴﻦ ﺑﻤﺎ‬ ‫ﺑﺼﺮﺍﻋﺎﺕ‬ ‫ﻣﻨﺸﻐﻠﻮﻥ‬ ‫ﺟﺎﻧﺒﻴ ﹴﺔ ﻻ ﻗﻴﻤ ﹶﺔ ﻟﻬﺎ‪ ،‬ﺃﻭ ﺻﺎﻣﺘﻮﻥ ﹸ‬ ‫ﱠ‬ ‫‪‬‬

‫ﻳﺤﺪﺙ ﻣﻦ ﺣﻮﻟﻬﻢ ﻣﻦ ﺇﺭﻫﺎﺏ ﻳﻨﺨﺮ ﻓﻲ ﺟﺴﺪ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻭ ﹸﻳﻬﺪﱢ ﺩ‬ ‫ﻣﺴﺘﻘﺒﻠﻬﻢ ﻭﻣﺴﺘﻘﺒﻞ ﺃﺑﻨﺎﺋﻬﻢ ﻭﺃﻭﻃﺎﻧﻬﻢ ﻭﺣﺘﻰ ﻣﺴﺘﻘﺒﻞ ﺇﺳﻼﻣﻬﻢ‪ ،‬ﻓﺘﺮﺍﻫﻢ‬ ‫ﻻ ﻳﻤﻠﻜﻮﻥ ﺍﻟﺮﺩﻭﺩ ﺍﻟﺼﺎﺭﻣﺔ ﻋﻠﻰ ﻣﻦ ﻳﺤﺎﻭﻝ ﺃﻥ ﻳﺠﻌﻞ ﺩﻳﻦ ﺍﻟﻠﻪ ﺩﻳﻦ ﺫﺑﺢ‬ ‫ﻭﻗﺘﻞ؛ ﻭﻟﺬﺍ ﺟﺎﺀ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻟﻴﻮ ﱢﻓﺮ ﺍﻟﻤﻌﻠﻮﻣﺎﺕ ﺍﻟﻀﺮﻭﺭﻳﺔ ﺍﻟﺘﻲ ﻳﺠﺐ‬ ‫ﹶ‬ ‫ﱢ‬ ‫ﺃﺻﻞ‬ ‫ﺟﻤﻴﻌﺎ‬ ‫ﻟﻴﻮﺿﺢ ﻟﻠﻨﺎﺱ‬ ‫ﻭﻣﻬﺘﻢ ﺑﺎﻹﺭﻫﺎﺏ ﻣﻌﺮﻓﺘﻬﺎ‬ ‫ﻋﻠﻰ ﻛﻞ ﻣﺴﻠﻢ‬ ‫ﹰ‬ ‫ﱟ‬

‫ﹸ‬ ‫ﺍﻟﺨﻠﻞﹺ‬ ‫ﺍﻟﻮﻗﻮﻑ ﻓﻲ ﻭﺟﻪ ﺑﺤﻮﺭ ﺍﻟﺪﻡ ﺍﻟﺘﻲ ﺗﺠﺮﻱ‬ ‫ﻭﺃﺳﺎﺳ ﹸﻪ ﻟﻴﺘﺴ ﹼﻨﻰ ﻟﻬﻢ‬ ‫ﹶ‬

‫ﻓﻲ ﺍﻟﻜﺜﻴﺮ ﻣﻦ ﺍﻟﺒﻠﺪﺍﻥ ﺑﺪ ﹰ‬ ‫ﹴ‬ ‫ﺟﺎﻧﺒﻴ ﹴﺔ‬ ‫ﺣﺮﻭﺏ‬ ‫ﻻ ﻣﻦ ﺇﺿﺎﻋﺔ ﺍﻟﻮﻗﺖ ﻭﺍﻟﺠﻬﺪ ﻓﻲ‬ ‫ﱠ‬

‫ﺿﺮﻭﺭﻱ ﱢ‬ ‫ﻻ ﻧﻔﻊ ﻣﻨﻬﺎ‪ .‬ﻛﻤﺎ ﱠ‬ ‫ﻟﻜﻞ ﹴ‬ ‫ﹴ‬ ‫ﺣﺮﻳﺺ ﻋﻠﻰ‬ ‫ﻣﺴﻠﻢ‬ ‫ﺃﺏ‬ ‫ﺃﻥ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‬ ‫ﹴ‬ ‫ﱞ‬ ‫ﺃﻭﻻﺩﻩ ﻭﻻ ﻳﺮﻳﺪ ﻟﻬﻢ ﺃﻥ ﻳﻘﻌﻮﺍ ﻓﻲ ﻣﺼﺎﺋﺪ ﺇﺑﻠﻴﺲ‪.‬‬

‫ﹴ‬ ‫ﹺ‬ ‫ﹸ‬ ‫ﺑﺎﻟﺠﻬﺎﺩ‬ ‫ﺍﻟﺨﺎﺻﺔ‬ ‫ﻗﺮﺁﻧﻴ ﹴﺔ‪ ،‬ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ‬ ‫ﺭﺣﻠﺔ‬ ‫ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻓﻲ‬ ‫ﻳﺴﺘﻌﺮﺽ‬ ‫ﹸ‬ ‫ﱠ‬ ‫ﱠ‬

‫ﹺ‬ ‫ﺍﻟﻤﺨﺎﻟﻔﻴﻦ ﺩﻳﻨ ﹰﻴﺎ ﻭﺳﻴﺎﺳ ﹰﻴﺎ‪ ،‬ﻭﻣﺬﻫﺒ ﹰﻴﺎ‪ ،‬ﺑﻬﺪﻑ‬ ‫ﻭﺍﻟﻘﺘﺎﻝ ﻭﺍﻟﺘﻌﺎﻣﻞﹺ ﻣﻊ ﹸ‬

‫ﺗﻮﺿﻴﺢ ﻣﺒﺎﺩﺉ ﺍﻹﺳﻼﻡ ﻟﻠﺸﺒﺎﺏ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻣﻤﺎ ﻳﺴﺎﻫﻢ ﻓﻲ ﺇﺑﻌﺎﺩﻫﻢ ﻋﻦ‬ ‫ﺍﻟﻤﺘﻄﺮﻓﻴﻦ‪ .‬ﻭﻛﺬﻟﻚ ﺑﻬﺪﻑ ﺗﻮﺿﻴﺢ ﻫﺬﻩ ﺍﻟﻤﺒﺎﺩﺉ ﻟﻐﻴﺮ ﺍﻟﻤﺴﻠﻤﻴﻦ‬ ‫ﺧﺪﺍﻉ‬ ‫ﱢ‬

‫ﻭﺍﻟﻤﺘﻄﺮ ﹺ‬ ‫ﻑ‪ .‬ﻭﻷﺟﻞ ﺗﺤﻘﻴﻖ ﻫﺬﺍ ﺍﻟﻬﺪﻑ‬ ‫ﻟﻴﻌﺮﻓﻮﺍ ﺍﻟﻔﺮﻕ ﺑﻴﻦ ﺍﻟﻤﺴﻠﻢ‬ ‫ﱢ‬

‫ﻠﻔﻴﺔ ﺍﻟﺠﻬﺎﺩ ﱠﻳﺔ ﻭﻫﻮ ﻛﺘﺎﺏ‬ ‫ﱠ‬ ‫ﺗﻤﺖ ﻣﻨﺎﻗﺸﺔ ﺃﺣﺪ ﺃﻫﻢ ﻛﺘﺐ ﻣﺎ ﹸﻳ ﹼ‬ ‫ﺴﻤﻰ ﱠ‬ ‫ﺑﺎﻟﺴ ﱠ‬

‫ﻣﺤﻤﺪ ﺍﻟﻤﻘﺪﺳﻲ‪ .‬ﺗﻢ ﺍﺧﺘﻴﺎﺭ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻭﻫﻮ‬ ‫»ﻣ ﱠﻠﺔ ﺇﺑﺮﺍﻫﻴﻢ« ﻟﻤﺆﻟﻔﻪ ﺃﺑﻲ ﱠ‬ ‫‪‬‬

‫ﻧﻤﻮﺫﺝ ﻳﻤﺜﻞ ﺍﻟﻔﻜﺮ ﺍﻟﺘﻜﻔﻴﺮﻱ ﺑﺸﻜﻞ ﻋﺎﻡ )ﻃﺒﻌﺔ ﻋﺎﻡ ‪ ٢٠١٠‬ﺍﻟﻤﻨﺘﺸﺮﺓ‬ ‫ﻠﻔﻴ ﹺﺔ ﺍﻟﺠﻬﺎﺩ ﱠﻳ ﹺﺔ( ﻣﻦ ﺩﻭﻥ ﻏﻴﺮﻩ؛ ﱠ‬ ‫ﻋﺒﺮ‬ ‫ﻷﻥ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﱠ‬ ‫ﻓﻲ ﻣﻮﺍﻗﻊ ﱠ‬ ‫ﻭﻛﻤﺎ ﱠ‬ ‫ﺍﻟﺴ ﱠ‬

‫ﻭﻭ ﹺﺟﺪﹶ ﻋﻨﺪﻩ‬ ‫ﻣﻔﺘﺨﺮﺍ )ﻻ ﺗﺠﺪ‬ ‫ﺍﻟﻤﺆﻟﻒ ﻧﻔﺴﻪ ﻋﻦ ﻛﺘﺎﺑﻪ‬ ‫ﺗﻨﻈﻴﻤﺎ ﻣﺴ ﱠﻠ ﹰﺤﺎ ﱠﺇﻻ ﹸ‬ ‫ﹰ‬ ‫ﹰ‬

‫ﺻﺮ ﹶﺡ ﻣﺮﺍﺳﻞ ﻗﻨﺎﺓ ﺍﻟﻌﺮﺑﻴﺔ )ﺍﻟﺬﻱ ﺗﻢ ﺍﻋﺘﻘﺎﻟﻪ ﻣﻦ‬ ‫ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ(‪ ،‬ﻛﺬﻟﻚ‪ ،‬ﱠ‬

‫ﻗﺒﻞ ﺍﻟﺠﻴﺶ ﺍﻷﻣﺮﻳﻜﻲ( ﱠ‬ ‫ﺃﻥ‬ ‫ﺍﻟﻤﺘﻄﺮﻓﻴﻦ ﻓﻲ ﻣﻌﺴﻜﺮ »ﺑﻮﻛﺎ« ﻓﻲ ﺍﻟﺒﺼﺮﺓ‬ ‫ﱢ‬

‫ﻳﺘﺪﺍﻭﻟﻮﻥ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺃ ﱠﻳﺎﻡ ﺍﻻﺣﺘﻼﻝ ﺍﻷﻣﺮﻳﻜﻲ ﻟﻠﻌﺮﺍﻕ‪ .‬ﻓﺄﻓﻜﺎﺭ ﻫﺬﺍ‬

‫ﻣﺤﻤﺪ ﻭﻫﻮ ﻣﺴﺌﻮﻝ ﻭﺑﺸﻜﻞﹴ ﻣﺒﺎﺷ ﹴﺮ‬ ‫ﺍﻟﻜﺘﺎﺏ ﺗﻤ ﱢﺜﻞ »ﻧﺒﺘﺔ ﺇﺑﻠﻴﺲ« ﻓﻲ ﱠﺃﻣﺔ ﱠ‬

‫ﻋﻦ ﺩﻣﺎﺀ ﺍﻵﻻﻑ ﻣﻦ ﻣﺴﻠﻤﻴﻦ ﺿﺤﺎﻳﺎ ﻭﻣﻐﺮ ﹴﺭ ﺑﻬﻢ‪ .‬ﻭﻟﺬﺍ‪ ،‬ﱠ‬ ‫ﻓﺈﻥ ﻣﻦ ﻭﺍﺟﺐ‬

‫ﹰ‬ ‫ﻓﻀﺢ ﻫﺬﺍ ﺍﻟﻔﻜﺮ‪،‬‬ ‫ﺍﻟﻤﺴﻠﻤﻴﻦ ﺍﻟﻴﻮﻡ‬ ‫ﺍﻷﻣﺔ ﻭﺳﻤﻌﺘﻬﺎ ﻭﺃﺭﻭﺍﺡ‬ ‫ﹶ‬ ‫ﺣﻔﺎﻇﺎ ﻋﻠﻰ ﱠ‬ ‫ﺃﺑﻨﺎﺋﻬﺎ‪ ،‬ﻭﻭﺟﺐ ﻗﻠﻊ ﻫﺬﻩ ﺍﻷﻓﻜﺎﺭ ﻣﻦ ﻓﻬﻤﻨﺎ ﻟﻨﺼﻮﺹ ﻣﺮﺟﻊ ﺍﻟﻤﺴﻠﻤﻴﻦ‬ ‫ﺍﻷﻛﺒﺮ‪ ،‬ﺃﻻ ﻭﻫﻮ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‪..‬‬

‫ﹸ‬ ‫ﻛﺒﻴﺮﺍ‪ ،‬ﻟﺬﺍ ﻋﻠﻴﻬﻢ ﺍﻟﻮﻗﻮﻑ ﺑﺠﺪ ﱠﻳ ﹴﺔ‬ ‫ﺍﻟﻴﻮﻡ‬ ‫ﺗﻌﻴﺶ ﺍﻷﻣﺔ ﻭﺍﻟﺸﻌﻮﺏ ﺗﺤﺪﱢ ﹰﻳﺎ ﹰ‬

‫ﺍﻟﻤﺘﻄﺮﻓﻴﻦ ﻋﻦ ﺍﻹﺳﻼﻡ ﻭﺗﻮﺿﻴﺢ ﺗﻨﺎﻗﺾ ﻋﻘﺎﺋﺪﻫﻢ ﻣﻊ‬ ‫ﻟﺘﺒﻴﺎﻥ ﺧﺮﻭﺝ‬ ‫ﱢ‬ ‫ﺃﺑﺴﻂ ﻣﺒﺎﺩﺋﻪ ﻭﺍﻟﺘﻀﻴﻴﻖ ﻋﻠﻴﻬﻢ ﻭﺣﺼﺮﻫﻢ ﻓﻲ ﺍﻷﺭﺽ ﺑﻤﺎ ﱠ‬ ‫ﺗﻠﻄﺨﺖ‬

‫ﻭﻳﻘﺘﺺ ﻣﻨﻬﻢ ﺑﺎﻟﺤﻖ‪،‬‬ ‫ﺃﻳﺪﻳﻬﻢ ﺑﺪﻣﺎﺀ ﺍﻟﻨﺎﺱ ﺣﺘﻰ ﻳﻔﻴﺌﻮﺍ ﺇﻟﻰ ﺭﺷﺪﻫﻢ‬ ‫ﱡ‬ ‫»ﻭﻣﺎ ﻇﻠﻤﻨﺎﻫﻢ ﻭﻟﻜﻦ ﻛﺎﻧﻮﺍ ﺃﻧﻔﺴﻬﻢ ﻳﻈﻠﻤﻮﻥ« ﻓﺒﺎﻟﺮﻏﻢ ﻣﻦ ﺇﻳﻤﺎﻧﻨﺎ ﺑﺄﻧﹼﻪ‬ ‫‪‬‬

‫ﻗﺼﺎﺹ ﻋﻠﻰ ﺍﻟﻔﻜﺮ ﹾ‬ ‫ﺍﻟﻔﻜﺮﻱ‬ ‫ﻭﺇﻥ ﺍﺧﺘﻠﻔﻨﺎ ﻣﻌﻪ‪ ،‬ﻣﺎ ﺩﺍﻡ ﺿﻤﻦ ﺍﻹﻃﺎﺭ‬ ‫ﻻ‬ ‫ﱢ‬ ‫ﹶ‬ ‫ﺍﻟﻤﻌﺮﻓﻲ‪ ،‬ﻭﻟﻜﻦ ﻋﻨﺪﻣﺎ ﻳﺆﺩﻱ ﺍﻟﻔﻜﺮ ﺇﻟﻰ ﻗﺘﻞ ﺍﻷﺑﺮﻳﺎﺀ ﻭﺍﻹﻓﺴﺎﺩ ﻓﻲ‬ ‫ﱢ‬

‫ﺍﻷﺭﺽ‪ ،‬ﻓﻴﺠﺐ ﻣﺤﺎﺭﺑﺘﻪ ﺑﻜﻞ ﺍﻟﻄﺮﻕ ﺍﻟﻤﺘﺎﺣﺔ ﻭﻣﻨﻬﺎ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺘﻲ ﺍﺗﺒﻌﻬﺎ‬ ‫ﺍﻟﺘﻄﺮﻑ ﺑﺎﻟﻔﻜﺮ‪ ،‬ﻭﺍﻟﺠﻬﺎﺩ ﺿﺪﻩ ﺑﺎﻟﻘﻠﻢ ﻓﻠﻬﺬﻩ‬ ‫ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻭﻫﻮ ﻣﺤﺎﺭﺑﺔ‬ ‫ﱡ‬

‫ﹺ‬ ‫ﻭﺗﺤﺠﻴﻤﻪ ﻻ ﱡ‬ ‫ﺗﻘﻞ ﻋﻦ ﺩﻭﺭ‬ ‫ﺍﻟﺘﻄﺮﻑ‬ ‫ﺍﻟﻄﺮﻳﻘﺔ ﺩﻭﺭ ﻛﺒﻴﺮ ﻓﻲ ﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ‬ ‫ﱡ‬

‫ﺍﻟﺠﻴﻮﺵ ﻭﺍﻻﺳﺘﺨﺒﺎﺭﺍﺕ‪.‬‬

‫ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻻ ﻳﺪﻋﻲ ﺃ ﱠﻧﻪ ﻳﺤﻤﻞ ﺍﻟﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ ﺍﻟﺼﺤﻴﺢ ﺍﻟﺬﻱ ﻳﻀﻤﻦ‬ ‫ﻟﺼﺎﺣﺒﻪ ﺍﻟﺠﻨﺔ – ﻟﻸﺳﻒ – ﻭﻛﻤﺎ ﺃ ﱠﻧﻪ ﻻ ﻳﺪﻋﻲ ﱠ‬ ‫ﻣﺨﻄﺊ‬ ‫ﺃﻥ ﹶﻣﻦ ﻳﺨﺎﻟﻔﻪ‬ ‫ﹲ‬

‫ﺃﻭ ﱞ‬ ‫ﻳﻮﺿ ﹸﺢ ﱠ‬ ‫ﺿﺎﻝ‪ ،‬ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻳﺴﺘﻤﺪﱡ ﻓﻜﺮﻩ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺍﻟﺬﻱ ﱢ‬ ‫ﺃﻥ‬

‫ﺍﻟﺤﻜﻢ ﻟﻠﻪ ﻭﻻ ﻭﻛﺎﻟﺔ ﻷﺣﺪ ﻣﻦ ﺍﻟﻠﻪ ﻟﻴﺤﻜﻢ ﻋﻠﻰ ﺍﻵﺧﺮﻳﻦ‪ .‬ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‬ ‫ﻳﺪﻋﻲ _ ﻭﺑﻜﻞ ﻓﺨﺮ _ ﺃ ﱠﻧﻪ ﻳﻤ ﱢﺜﻞ ﻭﺟﻬﺔ ﺍﻟﻨﻈﺮ ﺍﻷﻗﺮﺏ ﻟﻺﺳﻼﻡ ﻧﺘﻴﺠﺔ‬ ‫ﺍﻋﺘﻤﺎﺩﻩ ﻋﻠﻰ ﻧﺼﻮﺹ ﺍﻟﻘﺮﺁﻥ »ﺍﻟﻤﺮﺟﻊ ﺍﻷﻛﺒﺮ ﻟﺪ￯ ﻛﻞ ﺍﻟﻤﺴﻠﻤﻴﻦ«‪،‬‬ ‫ﻓﺄﻣﺎﻡ ﺃﺣﻜﺎﻣﻪ ﺗﺴﻘﻂ ﺟﻤﻴﻊ ﺍﻷﺣﻜﺎﻡ ﻭﺍﻷﻗﻮﺍﻝ‪ .‬ﻭﺳﻴﻌﺮﺽ ﺍﻟﻜﺘﺎﺏ‬ ‫ﺍﻟﺤﻘﺎﺋﻖ ﺍﻟﻤﺴﺘﻘﺎﺓ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻣﻦ ﺟﻬﺔ‪ ،‬ﻭﻣﻦ ﻛﺘﺐ ﺍﻟﺘﻜﻔﻴﺮ ﻣﻦ‬ ‫ﺟﻬﺔ ﺃﺧﺮ￯‪ ،‬ﺃﻣﺎﻡ ﺍﻟﻘﺎﺭﺉ ﺍﻟﻜﺮﻳﻢ ﻭﻟﻪ ﹾ‬ ‫ﺃﻥ ﻳﺘﺒ ﹼﻨﻰ ﻣﺎ ﻳﺮﺍﻩ ﻣﻨﺎﺳ ﹰﺒﺎ‪.‬‬

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

‫‪LC·ÓÁaäig@Úč Ş‹flD@lbn◊@HQMQI‬‬ ‫‪Ž‬‬ ‫«·@‪_tÜznÌ‬‬ ‫‪Č‬‬ ‫ﻛﺘﺎﺏ ﻣ ﱠﻠ ﹺﺔ ﺇﺑﺮﺍﻫﻴﻢ ﻟﻜﺎﺗﺒﻪ ﺃﺑﻲ ﻣﺤﻤﺪ ﻋﺎﺻﻢ ﺍﻟﻤﻘﺪﺳﻲ ‪ -‬ﻛﻤﺎ‬ ‫ﻳﺴﺘﻌﺮﺽ ﹸ‬

‫ﺍﻟﻄ ﹺ‬ ‫ﹺ‬ ‫ﻣﻌﺎﻟﻢ ﱠ‬ ‫ﺍﻟﻤﺨﺎﻟﻒ ﻓﻜﺮ ﱠﻳﺎ‪،‬‬ ‫ﺍﻹﺑﺮﺍﻫﻴﻤﻴﺔ ﻓﻲ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ‬ ‫ﺮﻳﻘﺔ‬ ‫ﻳﺪﱠ ﻋﻲ ‪-‬‬ ‫ﹶ‬ ‫ﱠ‬

‫ﺛﻢ ﻳﺪﻋﻮ ﺷﺒﺎﺏ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺇﻟﻰ ﺗﻄﺒﻴﻖ ﻫﺬﻩ ﺍﻟﻤﻌﺎﻟﻢ ﻣﻊ ﺍﻟﻤﺨﺎﻟﻔﻴﻦ‪،‬‬ ‫ﻭﻣﻦ ﱠ‬

‫ﹺ‬ ‫ﺑﺎﺗﺒﺎﻉ ﻣ ﱠﻠ ﹺﺔ‬ ‫ﻭﺍﻷﻣ ﹺﺔ ﻣﻦ ﺑﻌﺪﻩ‪،‬‬ ‫ﻟﺮﺳﻮﻝ ﺍﻹﺳﻼﻡ‬ ‫ﺻﺮﻳﺢ‬ ‫ﻗﺮﺍﻧﻲ‬ ‫ﻟﻮﺟﻮﺩ ﺃﻣ ﹴﺮ‬ ‫ﹺ‬ ‫ﹴ‬ ‫ﱠ‬ ‫ﱟ‬

‫ﺇﺑﺮﺍﻫﻴﻢ ﻓﻲ ﻋﺪﱠ ﹺﺓ ﻣﻮﺍﻗﻊ ﻛﻤﺎ ﻓﻲ ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ }‪Y X W V U‬‬

‫‪.(١٢٣) {a ` _ ^ ]\ [ Z‬‬

‫ﱢ‬ ‫ﺍﻹﺑﺮﺍﻫﻴﻤﻴﺔ ﻓﻲ ﺍﻟﻘﺮﺁﻥ‪،‬‬ ‫ﻭﺑﻐﺾ ﺍﻟﻨﻈﺮ ﻋﻦ ﺍﻟﻔﻬﻢ ﺍﻟﺨﺎﻃﺊ ﻟﻤﻌﺎﻟﻢ ﺍﻟﻄﺮﻳﻘﺔ‬ ‫ﱠ‬

‫ﱠ‬ ‫ﻛﺎﺗﺐ »ﻣ ﱠﻠ ﹺﺔ ﺇﺑﺮﺍﻫﻴﻢ« ﹸﻳﺤﺎﻭﻝ ﹾ‬ ‫ﺴﻠﻤﻴﻦ‬ ‫ﺍﻟﻤ‬ ‫ﻓﻬﻤ ﹸﻪ‬ ‫ﹶ‬ ‫ﻓﺈﻥ ﹶ‬ ‫ﹶ‬ ‫ﺃﻥ ﹸﻳﻄ ﱢﺒﻖﹶ ﹶ‬ ‫ﺍﻟﺨﺎﻃﺊ ﻋﻠﻰ ﹸ‬ ‫‪‬‬

‫ﹴ‬ ‫ﺴﻠﻤﻴﻦ ﹾ‬ ‫ﺑﻌﻴﺪﺓ ﻋﻦ ﺍﻟﺪﱢ ﻳﻦ ﻛﺎﻟﻨﻈﺮﺓ‬ ‫ﻭﺇﻥ ﺍﺧﺘﻠﻔﻮﺍ ﻣﻌﻪ ﻓﻲ ﺃﻣﻮ ﹴﺭ‬ ‫ﺍﻟﻤ‬ ‫ﹶ‬ ‫ﻭﻏﻴﺮ ﹸ‬

‫ﹺ‬ ‫ﹺ‬ ‫ﺍﻟﻤﺴﻠﻤﻴﻦ ﹾ‬ ‫ﺇﻥ‬ ‫ﻭﺍﻷﻧﻈﻤﺔ‬ ‫ﻴﺎﺳﻴ ﹺﺔ‬ ‫ﺍﻟﺤﺎﻛﻤﺔ ﻭﺍﻟﺪﱡ ﺳﺘﻮﺭ‪ ،‬ﻭ ﹸﻳﺸﺪﱢ ﹸﺩ ﻓﻲ ﺗﻜﻔﻴ ﹺﺮ ﹸ‬ ‫ﱢ‬ ‫ﺍﻟﺴ ﱠ‬

‫ﻣﻌﻪ ﻓﻲ ﻃﺮﻳﻘﺔ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻟﺪﻳﺎﻧﺎﺕ ﺍﻷﺧﺮ￯‪ ،‬ﺃﻭ ﻓﻲ ﺃﺣﺪ ﻓﺮﻭﻉ‬ ‫ﺍﺧﺘﻠﻔﻮﺍ ﹸ‬

‫ﺍﻹﺳﻼﻡ؛ ﻓﻬﻮ ﻳﺠﻌﻞ ﺍﻟﺠﻤﻴﻊ ﺗﺤﺖ ﺣﻜﻢ ﺍﻟﺘﻜﻔﻴﺮ‪ ،‬ﻭﻫﺬﺍ ﺑﺎﻟﻄﺒﻊ ﻣﺨﺎﻟﻒ‬ ‫ﻟﻤﻨﻬﺞ ﺳﻴﺪﻧﺎ ﺇﺑﺮﺍﻫﻴﻢ ﻭﻃﺮﻳﻘﺘﻪ ﺍﻟﺘﻲ ﻛﺎﻧﺖ ﻃﺮﻳ ﹰﻘﺎ ﻟﻤﻌﺮﻓﺔ ﺍﻟﻠﻪ ﻭﺍﻟﺪﻋﻮﺓ‬

‫ﹺ‬ ‫ﹺ‬ ‫ﺣﻜﻤﻪ‬ ‫ﺍﻟﺴﻠﻄﺎﻥ ﻭﻃﺮﻳﻘﺔ‬ ‫ﺇﻟﻴﻪ؛ ﻓﻠﻢ ﻳﻨﻘﻞ ﻟﻨﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺃ ﱠﻧ ﹸﻪ ﺍﻧﺘﻘﺪ ﱡ‬ ‫ﻭﺍﻟﻘﻮﺍﻧﻴﻦ ﺍﻟﺘﻲ ﹸﺗ ﱢ‬ ‫ﻳﺨﺺ ﺍﻋﺘﻘﺎﺩ ﺍﻟﻘﻮﻡ ﻭﺍﻋﺘﻘﺎﺩ‬ ‫ﻨﻈﻢ ﺣﻴﺎﺓ ﺍﻟﻨﺎﺱ ﱠﺇﻻ ﻓﻴﻤﺎ‬ ‫ﱡ‬ ‫ﺍﻟﻤﻠﻚ ﻧﻔﺴﻪ‪ ،‬ﻓﻜﺎﻥ ﺍﻟﻨﻤﺮﻭﺩ ﻓﻲ ﻧﻈﺮ ﺳ ﱢﻴﺪﻧﺎ ﺇﺑﺮﺍﻫﻴﻢ ﺇﻧﺴﺎ ﹰﻧﺎ ﻋﺎﺩ ﱠﻳﺎ ﻳﺤﺎﻭﻝ‬

‫ﹺ‬ ‫ﺣﺮﺹ ﺳﻴﺪﻧﺎ‬ ‫ﻓﻠﻤﺎ ﺍﻣﺘﻨﻊ‪ ،‬ﺑﺎﻟﺮﻏﻢ ﻣﻦ‬ ‫ﺍﻟﺴﺒﻴﻞ ﱠ‬ ‫ﺍﻟﺼﺤﻴﺢ‪ ،‬ﱠ‬ ‫ﺟﺎﻫﺪﹰ ﺍ ﺃﻥ ﻳﺒ ﱢﻴ ﹶﻦ ﻟﻪ ﱠ‬ ‫ﹺ‬ ‫ﺗﺮﻛﻪ ﻭﻫﺎﺟﺮ ﺇﻟﻰ ﹴ‬ ‫ﺑﻼﺩ ﺃﺧﺮ￯‪ ،‬ﻭﻧﺘﻴﺠ ﹰﺔ ﻟﻤﻨﻬﺞ ﺍﻟﻤﻘﺪﺳﻲ‬ ‫ﺇﺑﺮﺍﻫﻴﻢ‬ ‫ﻭﺟﻬﺪﻩ‪ ،‬ﹸ‬

‫ﹺ‬ ‫ﻓﻬﻤﻪ ﻟﻤ ﱠﻠ ﹺﺔ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﻟﺴﻴﺎﺳﻴﺔ‪،‬‬ ‫ﺃﺗﺒﺎﻉ‬ ‫ﺃﺻﺒﺢ‬ ‫ﻓﺈﻣﺎ ﹶ‬ ‫ﹸ‬ ‫ﺍﻟﻨﺎﺱ ﺑﻴﻦ ﻛ ﱠﻔﺘﻴﻦ ﱠ‬

‫ﹴ‬ ‫ﺃﻥ ﻳﻘﻌﻮﺍ ﺗﺤﺖ ﻣﻄﺮﻗﺔ ﺍﻟﺘﻜﻔﻴﺮ ﱢ‬ ‫ﻭﺇﻣﺎ ﹾ‬ ‫ﺑﻐﺾ‬ ‫ﺑﻤﺎ ﻓﻴﻬﺎ ﻣﻦ‬ ‫ﻋﻴﻮﺏ ﻭﻣﺼﺎﺋﺐ‪ ،‬ﱠ‬ ‫ﺍﻟﻨﻈﺮ ﻋﻦ ﺩﻳﻨﻬﻢ ﻭﻣﺬﻫﺒﻬﻢ‬ ‫ﻴﺎﺳﻴﺔ‪.‬‬ ‫ﱡ‬ ‫ﻭﺗﻮﺟﻬﺎﺗﻬﻢ ﱢ‬ ‫ﺍﻟﺴ ﱠ‬

‫ﺍﻋﺘﻤﺪ ﺍﻟﻜﺎﺗﺐ ﺃﺑﻮ ﻣﺤﻤﺪ ﻋﺎﺻﻢ ﺍﻟﻤﻘﺪﺳﻲ ﻋﻠﻰ ﺑﻌﺾ ﺍﻵﻳﺎﺕ ﻓﻲ‬

‫ﺍﻟﺒﻘﻴﺔ‪ .‬ﺣﺘﻰ ﺇ ﱠﻧﻪ ﻓﻲ ﻣﻌﺮﺽ‬ ‫ﺗﻮﺿﻴﺢ ﻣﺎ ﺃﺳﻤﺎﻩ‪ :‬ﻣ ﱠﻠﺔ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﻭﺗﺮﻙ‬ ‫ﱠ‬ ‫ﺇﻥ ﺃﻛﻤﻠﻬﺎ ﱠ‬ ‫ﺭ ﱢﺩ ﹺﻩ ﻋﻠﻰ ﹶﻣﻦ ﺍﻧﺘﻘﺪﻩ ﺍﺟﺘﺰﺃ ﺍﻵﻳﺎﺕ ﺑﻤﺎ ﻳﻮﺍﻓﻖ ﻫﻮﺍﻩ؛ ﻷ ﱠﻧﻪ ﹾ‬ ‫ﻓﺈﻥ‬ ‫‪‬‬

‫ﻓﻬﻤ ﹸﻪ ﺍﻟﺨﺎﻃﺊ ﻧﺴ ﹰﻔﺎ‪ ،‬ﻭﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻤﺜﺎﻝ ﺍﺟﺘﺰﺃ ﻣﻦ ﺳﻮﺭﺓ‬ ‫ﺫﻟﻚ ﻳﻨﺴﻒ ﹶ‬ ‫ﹺ‬ ‫ﻓﻬﻤﻪ‪ ،‬ﺇﺫ ﻳﺮ￯ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪ } :‬ﹶﻗﺪﹾ ﹶﻛﺎ ﹶﻧ ﹾﺖ ﹶﻟ ﹸﻜ ﹾﻢ‬ ‫ﺍﻟﻤﻤﺘﺤﻨﺔ ﹸﻣﻌﺘﻤﺪﹰ ﺍ ﻋﻠﻰ‬ ‫ﻳﻦ ﹶﻣ ﹶﻌ ﹸﻪ ﺇﹺ ﹾﺫ ﹶﻗﺎ ﹸﻟﻮﺍ ﻟﹺ ﹶﻘ ﹾﻮ ﹺﻣ ﹺﻬ ﹾﻢ ﺇﹺ ﱠﻧﺎ ﹸﺑ ﹶﺮ ﹸﺁﺀ ﹺﻣ ﹸ‬ ‫ﹸﺃ ﹾﺳ ﹶﻮ ﹲﺓ ﹶﺣ ﹶﺴﻨ ﹲﹶﺔ ﹺﻓﻲ ﺇﹺ ﹾﺑ ﹶﺮ ﹺ‬ ‫ﻨﻜ ﹾﻢ ﹶﻭ ﹺﻣ ﱠﻤﺎ‬ ‫ﻴﻢ ﹶﻭﺍ ﱠﻟ ﹺﺬ ﹶ‬ ‫ﺍﻫ ﹶ‬ ‫ﹶﺗ ﹾﻌ ﹸﺒﺪﹸ ﻭﻥﹶ ﹺﻣﻦ ﹸﺩ ﹺ‬ ‫ﻭﻥ ﺍﻟ ﱠﻠ ﹺﻪ ﹶﻛ ﹶﻔ ﹾﺮ ﹶﻧﺎ ﺑﹺ ﹸﻜ ﹾﻢ ﹶﻭ ﹶﺑ ﹶﺪﺍ ﹶﺑ ﹾﻴ ﹶﻨﻨﹶﺎ ﹶﻭ ﹶﺑ ﹾﻴﻨ ﹸﹶﻜ ﹸﻢ ﺍ ﹾﻟ ﹶﻌ ﹶﺪ ﹶﺍﻭ ﹸﺓ ﹶﻭﺍ ﹾﻟ ﹶﺒﻐﹾ ﹶﻀ ﹸﺎﺀ ﹶﺃ ﹶﺑﺪﹰ ﺍ‬

‫ﹶﺣ ﱠﺘ ٰﻰ ﹸﺗﺆﹾ ﹺﻣﻨﹸﻮﺍ ﺑﹺﺎﻟ ﱠﻠ ﹺﻪ ﹶﻭ ﹾﺣ ﹶﺪ ﹸﻩ‪ ﴾٤﴿ {...‬ﺇ ﱠﻧﻪ ﻋﻠﻰ ﺍﻟﻤﺴﻠﻤﻴﻦ – ﻃﺒ ﹰﻘﺎ ﻟﻬﺬﻩ ﺍﻵﻳﺔ‬ ‫ﺃﻥ ﹸﻳﻌﺎﺩﻭﺍ ﹺ‬ ‫ﺍﻟﻜﺮﻳﻤﺔ – ﹾ‬ ‫ﻭﻳﺒﻐ ﹸﻀﻮﺍ ﹶﻣﻦ ﻻ ﻳﺆﻣﻦ ﺑﻌﻘﻴﺪﺗﻬﻢ‪ .‬ﻭ ﻟﻢ ﻳﻜﻤﻞ ﺑﻘﻴﺔ‬

‫ﻴﻢ ﹺ ﹶﻷﺑﹺ ﹺ‬ ‫ﺍﻵﻳﺔ ﻣﺘﻌﻤﺪﹰ ﺍ‪ .‬ﻭﻟﻨﻘﺮﺃ ﺗﻜﻤﻠﺔ ﺍﻵﻳﺔ‪} :‬ﺇﹺ ﱠﻻ ﹶﻗ ﹾﻮ ﹶﻝ ﺇﹺ ﹾﺑ ﹶﺮ ﹺ‬ ‫ﻴﻪ ﹶ ﹶﻷ ﹾﺳ ﹶﺘﻐﹾ ﹺﻔ ﹶﺮﻥﱠ ﹶﻟ ﹶﻚ‬ ‫ﺍﻫ ﹶ‬ ‫ﹶﻭ ﹶﻣﺎ ﹶﺃ ﹾﻣ ﹺﻠ ﹸﻚ ﹶﻟ ﹶﻚ ﹺﻣ ﹶﻦ ﺍﻟ ﱠﻠ ﹺﻪ ﹺﻣﻦ ﹶﺷ ﹴ‬ ‫ﻲﺀ ﱠﺭ ﱠﺑﻨﹶﺎ ﹶﻋ ﹶﻠ ﹾﻴ ﹶﻚ ﹶﺗ ﹶﻮ ﱠﻛ ﹾﻠﻨﹶﺎ ﹶﻭﺇﹺ ﹶﻟ ﹾﻴ ﹶﻚ ﹶﺃ ﹶﻧ ﹾﺒﻨﹶﺎ ﹶﻭﺇﹺ ﹶﻟ ﹾﻴ ﹶﻚ‬

‫ﺍ ﹾﻟ ﹶﻤ ﹺﺼ ﹸﻴﺮ{‪ ،‬ﻭﻛﻤﺎ ﻫﻮ ﻭﺍﺿﺢ ﱠ‬ ‫ﻓﺈﻥ ﺍﻟﻌﺪﺍﻭﺓ ﻭﺍﻟﺒﻐﻀﺎﺀ ﺍﻟﻤﻘﺼﻮﺩﺓ ﻓﻲ‬

‫ﻋﻤﻪ ﻛﻤﺎ ﻳﺬﻫﺐ ﺑﻌﺾ‬ ‫ﺍﻟﻘﺮﺁﻥ ﻟﻢ ﺗﻤﻨﻊ ﺇﺑﺮﺍﻫﻴﻢ ﻣﻦ ﺃﻥ ﻳﺴﺘﻐﻔﺮ ﻷﺑﻴﻪ )ﺃﻭ ﱢ‬ ‫ﻔﺠﺮﻫﻢ ﻭﺇ ﱠﻧﻤﺎ ﺍﺳﺘﻐﻔﺮ ﻟﻬﻢ‪.‬‬ ‫ﺍﻟﻤﺴﻠﻤﻴﻦ(‪ ،‬ﻭﻫﺬﺍ ﻳﻌﻨﻲ ﺃ ﱠﻧﻪ ﻟﻢ ﻳﻘﺎﺗﻠﻬﻢ ﻭﻟﻢ ﹸﻳ ﹼ‬ ‫ﻋﻤﻪ‪ ،‬ﻋﻨﺪﻣﺎ‬ ‫ﻭﺳﻨﺘﻨﺎﻭﻝ ﺗﻌﺎﻣﻞ ﺇﺑﺮﺍﻫﻴﻢ ﻣﻊ ﻣﻦ ﻟﻢ ﻳﺘﺒﻌﻪ ﻣﻦ ﻗﻮﻣﻪ‪ ،‬ﻭﻣﻊ ﱢ‬ ‫ﺗﺒﻴﻦ ﻟﻪ ﻛﻔﺮﻩ ﻻﺣ ﹰﻘﺎ ﺑﺘﻔﺼﻴﻞ ﺃﻛﺜﺮ‪ .‬ﻭ ﺑﺎﻹﺿﺎﻓﺔ ﺇﻟﻰ ﺃﺳﻠﻮﺏ ﻗﻄﻊ ﺍﻵﻳﺎﺕ‬ ‫ﱠ‬

‫ﻭﺍﺟﺘﺰﺍﺋﻬﺎ ﻣﻦ ﺳﻴﺎﻗﻬﺎ‪ ،‬ﻧﺠﺪ ﻣﺆﻟﻒ ﻛﺘﺎﺏ »ﻣ ﹼﻠﺔ ﺇﺑﺮﺍﻫﻴﻢ« ﻳﻌﻤﺪ ﺇﻟﻰ ﺗﻔﺴﻴﺮ‬ ‫ﻼ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪ ) :‬ﹶﻓ ﹶﻠ ﱠﻤﺎ ﹶﺫﻫﹶ ﹶﺐ ﹶﻋ ﹾﻦ ﺇﹺ ﹾﺑ ﹶﺮ ﹺ‬ ‫ﻛﺘﺎﺏ ﺍﻟﻠﻪ ﺑﻤﺎ ﺗﻬﻮ￯ ﻧﻔﺴﻪ ﻓﻤﺜ ﹰ‬ ‫ﻴﻢ‬ ‫ﺍﻫ ﹶ‬

‫ﺎﺩ ﹸﻟﻨﹶﺎ ﹺﻓﻲ ﹶﻗ ﹾﻮ ﹺﻡ ﹸﻟ ﹴ‬ ‫ﺍﻟﺮ ﹾﻭ ﹸﻉ ﹶﻭ ﹶﺟ ﹶﺎﺀ ﹾﺗ ﹸﻪ ﺍ ﹾﻟ ﹸﺒﺸﹾ ﹶﺮ ٰ￯ ﹸﻳ ﹶﺠ ﹺ‬ ‫ﻓﺴﺮ‬ ‫ﱠ‬ ‫ﻮﻁ( ﴿ﻫﻮﺩ‪ ﴾٧٤:‬ﺣﻴﺚ ﱠ‬ ‫‪‬‬

‫ﻣﺠﺎﺩﻟﺔ ﺇﺑﺮﺍﻫﻴﻢ ﻟﻠﻤﻼﺋﻜﺔ ﻓﻲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺑﺄﻧﻬﺎ ﻛﺎﻧﺖ ﺑﺨﺼﻮﺹ ﻃﻠﺐ‬ ‫ﺍﻟﺮﺣﻤﺔ ﻟﺴﻴﺪﻧﺎ ﻟﻮﻁ ﺧﺎﺻﺔ‪ ،‬ﻭﻟﻴﺲ ﻟﻘﻮﻣﻪ ﻋﺎﻣﺔ‪ .‬ﻭﻗﺪ ﺟﺎﺀ ﺗﻔﺴﻴﺮﻩ ﻫﺬﺍ‬ ‫ﻣﻼﺋﻤﺎ ﻟﻬﻮﺍﻩ ﻭﻧﻈﺮﺗﻪ ﺍﻟﺘﻜﻔﻴﺮﻳﺔ ﻟﻶﺧﺮﻳﻦ؛ ﻓﺘﺮﺍﻩ ﻻ ﻳﻘﺒﻞ ﱠ‬ ‫ﺑﺄﻥ ﺍﻵﻳﺔ ﱢ‬ ‫ﺗﻮﺿﺢ‬ ‫ﹰ‬ ‫ﺭﺃﻓﺔ ﻟﻘﻮﻡ ﻟﻮﻁ‪ ،‬ﻷﻥ ﻫﺬﻩ ﺍﻟﺮﺣﻤﺔ ﺑﺎﻟﻨﺘﻴﺠﺔ ﱢ‬ ‫ﺃﻥ ﺇﺑﺮﺍﻫﻴﻢ ﻛﺎﻥ ﻓﻲ ﻗﻠﺒﻪ ﹲ‬ ‫ﱠ‬ ‫ﺗﺆﻛﺪ‬ ‫ﻓﺴﺎﺩ ﻣﻨﻬﺠﻪ ﻭﺩﻋﻮﺗﻪ ﺍﻟﺘﻜﻔﻴﺮﻳﺔ ﻭﺑﺎﻟﻄﺒﻊ ﱠ‬ ‫ﻓﺈﻥ ﺗﻔﺴﻴﺮﻩ ﻫﺬﺍ ﻳﺨﺎﻟﻒ ﺳﻴﺎﻕ‬ ‫ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﻜﺮﻳﻤﺔ ﺍﻟﺘﻲ ﺗﺆﻛﺪ ﱠ‬ ‫ﺃﻥ ﻣﺠﺎﺩﻟﺔ ﺇﺑﺮﺍﻫﻴﻢ ﻛﺎﻧﺖ ﺑﺨﺼﻮﺹ‬ ‫ﻗﻮﻡ ﻟﻮﻁ ﻭﻟﻴﺲ ﻷﺟﻞ ﺳﻴﺪﻧﺎ ﻟﻮﻁ ) ﹶﻓ ﹶﻠ ﱠﻤﺎ ﹶﺫﻫﹶ ﹶﺐ ﹶﻋ ﹾﻦ ﺇﹺ ﹾﺑ ﹶﺮ ﹺ‬ ‫ﺍﻟﺮ ﹾﻭ ﹸﻉ ﹶﻭ ﹶﺟ ﹶﺎﺀ ﹾﺗ ﹸﻪ‬ ‫ﺍﻫ ﹶ‬ ‫ﻴﻢ ﱠ‬ ‫ﺎﺩ ﹸﻟﻨﹶﺎ ﹺﻓﻲ ﹶﻗ ﹾﻮ ﹺﻡ ﹸﻟ ﹴ‬ ‫ﻴﺐ‪ ،‬ﹶﻳﺎ ﺇﹺ ﹾﺑ ﹶﺮ ﹺ‬ ‫ﻮﻁ‪ ،‬ﺇﹺﻥﱠ ﺇﹺ ﹾﺑ ﹶﺮ ﹺ‬ ‫ﺍ ﹾﻟ ﹸﺒﺸﹾ ﹶﺮ ٰ￯ ﹸﻳ ﹶﺠ ﹺ‬ ‫ﻴﻢ‬ ‫ﻴﻢ ﹶﺃ ﱠﻭﺍ ﹲﻩ ﱡﻣﻨﹺ ﹲ‬ ‫ﺍﻫ ﹶ‬ ‫ﻴﻢ ﹶﻟ ﹶﺤ ﹺﻠ ﹲ‬ ‫ﺍﻫ ﹸ‬ ‫ﺍﺏ ﹶﻏ ﹾﻴ ﹸﺮ ﹶﻣ ﹾﺮ ﹸﺩ ﹴ‬ ‫ﹶﺃ ﹾﻋ ﹺﺮ ﹾ‬ ‫ﻭﺩ(‬ ‫ﺽ ﹶﻋ ﹾﻦ ﻫﹶ ٰـ ﹶﺬﺍ ﺇﹺ ﱠﻧ ﹸﻪ ﹶﻗﺪﹾ ﹶﺟ ﹶﺎﺀ ﹶﺃ ﹾﻣ ﹸﺮ ﹶﺭ ﱢﺑ ﹶﻚ ﹶﻭﺇﹺ ﱠﻧ ﹸﻬ ﹾﻢ ﺁﺗﹺﻴ ﹺﻬ ﹾﻢ ﹶﻋ ﹶﺬ ﹲ‬ ‫﴿ ﻫﻮﺩ‪ ﴾٧٦-٧٤:‬ﻭﺳﻴﺎﻕ ﺍﻵﻳﺎﺕ ﻭﺍﺿﺢ ﻟﻜﻞ ﻣﺴﻠﻢ ﻋﺎﻗﻞ ﻳﻔﻬﻢ ﻗﻠﻴ ﹰ‬ ‫ﻼ‬

‫ﺇﻥ ﺟﻮﺍﺏ ﺍﻟﻤﻼﺋﻜﺔ ﻭﺍﺿﺢ ﱠ‬ ‫ﻣﻦ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺇﺫ ﱠ‬ ‫ﺑﺄﻥ ﺍﻟﻌﺬﺍﺏ ﻏﻴﺮ ﻣﺮﺩﻭﺩ‪ ،‬ﻭﻛﻠﻨﺎ‬ ‫ﻧﻌﺮﻑ ﺃﻥ ﺍﻟﻌﺬﺍﺏ ﻣﺨﺼﻮﺹ ﺑﺎﻟﻈﺎﻟﻤﻴﻦ ﻣﻦ ﻗﻮﻡ ﻟﻮﻁ ﻭﻟﻴﺲ ﺑﺴﻴﺪﻧﺎ ﻟﻮﻁ‪،‬‬ ‫ﻭﺑﺎﻟﺘﺎﻟﻲ ﻓﺎﻟﻤﻨﺎﻗﺸﺔ ﻫﻲ ﺑﺨﺼﻮﺹ ﻗﻮﻡ ﻟﻮﻁ‪ ،‬ﻭﻟﻜﻦ ﻳﺄﺑﻰ ﺍﻟﻤﺘﺸﺪﺩﻭﻥ ﱠﺇﻻ‬ ‫ﺣﺠﺘﻪ ﺣﺎﻭﻝ ﺍﻟﻘﻮﻝ‪ :‬ﺇ ﱠﻧﻪ ﻭﺇﻥ‬ ‫ﻋﻠﻤﺎ ﺃ ﱠﻧﻪ ﻭﻟﻀﻌﻒ ﱠ‬ ‫ﺍﺗﺒﺎﻉ ﺍﻟﻬﻮ￯ ﻭﺍﻟﺸﻴﻄﺎﻥ‪ ،‬ﹰ‬ ‫ﻛﺎﻥ ﺟﺎﺩﻟﻬﻢ ﻓﻲ ﻗﻮﻡ ﻟﻮﻁ ﻓﻬﺬﺍ ﹲ‬ ‫ﺩﻟﻴﻞ ﻋﻠﻰ ﺣﺮﺹ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻰ ﻫﺪﺍﻳﺘﻬﻢ‬ ‫ﻗﺒﻞ ﺇﻫﻼﻛﻬﻢ ﻭﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﺴﺖ‪ ،‬ﻭﺣﺪﻫﺎ ﻛﺎﻓﻴﺔ ﻟﻬﺪﻡ ﻣﺒﺎﺩﺉ ﻛﺘﺎﺏ‬

‫‪‬‬

‫»ﻣ ﱠﻠﺔ ﺇﺑﺮﺍﻫﻴﻢ« ﱠ‬ ‫ﺍﻟﺸﻴﻄﺎﻧﻲ ﻣﻦ ﺃﺳﺎﺳﻪ ﻷ ﱠﻧﻪ ﻣﻦ ﺍﻟﻤﻔﺘﺮﺽ‪ ،‬ﻭﺑﻤﺎ ﺃ ﱠﻧﻪ ﻳﺘﺒﻊ ﻣ ﱠﻠﺔ‬ ‫ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﺃﻥ ﻳﻜﻮﻥ‬ ‫ﺣﺮﻳﺼﺎ ﻋﻠﻰ ﻫﺪﺍﻳﺔ ﺍﻟﻤﺸﺮﻛﻴﻦ ﺍﻟﺬﻳﻦ ﻳﺄﺗﻮﻥ ﺍﻟﻔﻮﺍﺣﺶ‬ ‫ﹰ‬ ‫ﻛﻘﻮﻡ ﻟﻮﻁ ﻭﻟﻴﺲ ﻗﺘﻠﻬﻢ‪ .‬ﻭﻳﺎ ﻟﻴﺖ ﺃ ﱠﻧﻪ ﺗﻮ ﱠﻗﻒ ﻋﻨﺪ ﻫﺬﺍ ﺍﻟﺤﺪ‪ ،‬ﻭﻟﻜﻨﻪ ﺗﺠﺎﻭﺯ‬

‫ﺩﻳﻨﻴ ﹴﺔ‬ ‫ﺍﻷﻣﺮ ﺇﻟﻰ ﺗﻜﻔﻴﺮ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺍﻟﺬﻳﻦ ﻻ ﻳﺄﺗﻮﻥ ﺍﻟﻔﻮﺍﺣﺶ ﻷﺟﻞ ﺃﻣﻮ ﹴﺭ ﱠ‬

‫ﹺ‬ ‫ﺃﺻﻮﻝ ﺍﻟﺪﱢ ﹺ‬ ‫ﻭﺣﻜﻮﻣﻴ ﹴﺔ ﻻ ﺩﺧﻞ‬ ‫ﺳﻴﺎﺳﻴ ﹴﺔ‬ ‫ﻳﻦ‪ ،‬ﺃﻭ ﻷﺟﻞ ﺃﻣﻮ ﹴﺭ‬ ‫ﻻ ﺗﺮﺗﻘﻲ ﺇﻟﻰ‬ ‫ﱠ‬ ‫ﱠ‬ ‫ﻟﻬﺎ ﺑﺎﻟﺪﻳﻦ‪ .‬ﻭﻛﻨﺘﻴﺠﺔ ﺣﺘﻤﻴﺔ ﻟﻬﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻭﻏﻴﺮﻩ ﻣﻦ ﻛﺘﺐ ﺍﻟﺘﻜﻔﻴﺮ‪،‬‬

‫ﺗﻮﺳﻊ ﺍﻟﻤﺘﺸﺪﺩﻭﻥ ﻓﻲ ﺗﻜﻔﻴﺮ ﺍﻟﻨﺎﺱ ﺣﺘﻰ ﻛ ﱠﻔﺮﻭﺍ ﱠ‬ ‫ﻛﻞ ﹶﻣﻦ ﹸﻳﺨﺎﻟﻔﻬﻢ ﻓﻲ‬ ‫ﱠ‬

‫ﻛﻞ ﹶﻣﻦ ﹸﻳﺨﺎﻟﻔﻬﻢ ﻣﺬﻫﺒﻬﻢ ﻣﻦ ﻧﻔﺲ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻛ ﱠﻔﺮﻭﺍ ﱠ‬ ‫ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻛ ﱠﻔﺮﻭﺍ ﱠ‬ ‫ﻛﻞ‬

‫ﹶﻣﻦ ﹸﻳﺨﺎﻟﻔﻬﻢ ﻓﻲ ﻓﺮ ﹴﻉ ﻣﻦ ﻓﺮﻭﻉ ﺍﻟﻤﺬﻫﺐ‪ ،‬ﹾ‬ ‫ﻭﺇﻥ ﻛﺎﻥ ﻣﻦ ﺍﻟﻤﺬﻫﺐ ﻭﺍﻟﺪﻳﻦ‬

‫ﻧﻔﺴﻪ‪ ،‬ﻭﻛ ﱠﻔﺮﻭﺍ ﱠ‬ ‫ﻛﻞ ﹶﻣﻦ ﹸﻳﺨﺎﻟﻔﻬﻢ ﻓﻲ ﺍﻟﻨﻈﺮﺓ ﺇﻟﻰ ﺍﻟﺤﺎﻛﻢ ﻭﺇﻥ ﻛﺎﻥ ﻣﻦ‬ ‫ﺍﻟﺪﻳﻦ ﻭﺍﻟﻤﺬﻫﺐ ﻧﻔﺴﻪ‪ ،‬ﻭﻛ ﱠﻔﺮﻭﺍ ﱠ‬ ‫ﻛﻞ ﹶﻣﻦ ﹸﻳﺨﺎﻟﻔﻬﻢ ﻓﻲ ﺍﻟﻨﻈﺮﺓ ﺇﻟﻰ ﺍﻟﻨﱢﻈﺎﻡ‬

‫ﻴﺎﺳﻲ ﻭﺍﻟﺪﺳﺘﻮﺭ ﹾ‬ ‫ﻭﺇﻥ ﻛﺎﻥ ﻣﻦ ﺍﻟﺪﻳﻦ ﻭﺍﻟﻤﺬﻫﺐ ﻧﻔﺴﻪ‪ ،‬ﻭﻫﻜﺬﺍ ﺃﺻﺒﺢ‬ ‫ﱢ‬ ‫ﺍﻟﺴ ﱢ‬ ‫ﻛﺎﻓﺮﻳﻦ ﹸﻣﺴﺘﺤ ﱢﻘﻴﻦ ﻟﻠﻘﺘﻞ ﻓﻲ ﻧﻈﺮ ﺍﻟﻤﺘﺸﺪﺩﻳﻦ‪.‬‬ ‫ﻣﻌﻈﻢ ﺍﻟﻨﺎﺱ‬ ‫ﹶ‬

‫‪‬‬

‫‪ZC·ÓÁaäig@Ú‹flD@lbn◊@âÎàu@HRMQI‬‬

‫ﻣﺤﻤﺪ ﺍﻟﻤﻘﺪﺳﻲ ﻫﻮ ﻋﺎﺻﻢ ﻃﺎﻫﺮ ﺍﻟﺒﺮﻗﺎﻭﻱ ﺃﻭ ﻛﻤﺎ ﹸﻳﻠ ﱠﻘﺐ‬ ‫ﺍﻟﻜﺎﺗﺐ ﺃﺑﻮ ﱠ‬ ‫ﺑـﺄﺑﻲ ﻣﺤﻤﺪ ﺍﻟﻤﻘﺪﺳﻲ‪ ،‬ﺃﺭﺩﻧﻲ ﻣﻦ ﺃﺻﻞ ﻓﻠﺴﻄﻴﻨﻲ ﻭﻟﺪ ﻋﺎﻡ ‪.١٩٥٩‬‬ ‫ﺍﻟﺴﻌﻮﺩ ﱠﻳﺔ‪ ،‬ﻭﺍﻋ ﹸﺘﺒﹺ ﹶﺮ ﺃﺳﺘﺎ ﹰﺫﺍ ﻷﺑﻲ‬ ‫ﺍﺷﺘﻬﺮ ﺑﺴﺒﺐ ﻧﺸﺮﻩ ﻛﺘﺎ ﹰﺑﺎ ﹸﻳﻜ ﱢﻔ ﹸﺮ ﺍﻟﺪﻭﻟ ﹶﺔ ﱡ‬

‫ﻣﺼﻌﺐ ﺍﻟﺰﺭﻗﺎﻭﻱ ﻋﻨﺪﻣﺎ ﺟﻤﻌﻬﻤﺎ ﺍﻟﺴﺠﻦ‪ .‬ﻟﻢ ﻳﻌﺘﻤﺪ ﺍﻟﻤﻘﺪﺳﻲ ﻓﻲ‬ ‫ﻓﻜﺮﺓ ﻛﺘﺎﺑﻪ‬ ‫ﺍﻷﺳﺎﺳﻴ ﹺﺔ ﻋﻠﻰ ﺍﻟﻘﺮﺁﻥ ﺃﻭ ﺍﻟﺼﺤﺎﺑﺔ ﺃﻭ ﺍﻟﺘﺎﺑﻌﻴﻦ‪ ،‬ﻭﺇ ﱠﻧﻤﺎ ﺍﻋﺘﻤﺪ‬ ‫ﱠ‬ ‫ﹴ‬ ‫ﹴ‬ ‫ﻓﺘﺮﺍﺕ‬ ‫ﻋﻠﻰ ﺃﻧﺎﺱ ﻋﺎﺷﻮﺍ ﻓﻲ‬ ‫ﻣﺘﺄﺧﺮﺓ ﻻ ﺗﺘﺠﺎﻭﺯ ﺍﻟﻤﺎﺋﺘﻲ ﺳﻨﺔ ﺍﻟﺴﺎﺑﻘﺔ ﻟﻬﺬﺍ‬

‫ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺍﻟﺬﻱ ﹸﻛﺘﹺ ﹶﺐ ﻓﻲ ﺛﻤﺎﻧﻴﻨﺎﺕ ﺍﻟﻘﺮﻥ ﺍﻟﻤﺎﺿﻲ‪ ،‬ﻭﻫﺆﻻﺀ ﺑﻐﺎﻟﺒﻴﺘﻬﻢ ﻏﻴﺮ‬ ‫ﻣﻌﺮﻭﻓﻴﻦ‪ ،‬ﹾ‬ ‫ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﻣﻌﺮﻭﻓﻴﻦ ﻓﻬﻢ ﻣﻌﺮﻭﻓﻮﻥ‬ ‫ﻟﻠﻤﺘﻄﺮﻓﻴﻦ ﻭﺍﻟﺘﻜﻔﻴﺮﻳﻴﻦ‪،‬‬ ‫ﱢ‬ ‫‪‬‬

‫)ﻭ ﹶﻗ ﹶ‬ ‫ﺎﻝ ﺇﹺ ﱠﻧ ﹶﻤﺎ ﺍﺗ ﹶﱠﺨ ﹾﺬ ﹸﺗﻢ ﱢﻣﻦ‬ ‫ﻭﺗﺠﻤﻌﻬﻢ ﺍﻟﻤﻮﺩﺓ ﺍﻟﻤﺬﻛﻮﺭﺓ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪ :‬ﹶ‬ ‫ﹸ‬

‫ﹸﺩ ﹺ‬ ‫ﻭﻥ ﺍﻟ ﱠﻠ ﹺﻪ ﹶﺃ ﹾﻭ ﹶﺛﺎ ﹰﻧﺎ ﱠﻣ ﹶﻮ ﱠﺩ ﹶﺓ ﹶﺑ ﹾﻴﻨﹺ ﹸﻜ ﹾﻢ ﹺﻓﻲ ﺍ ﹾﻟ ﹶﺤ ﹶﻴ ﹺﺎﺓ ﺍﻟﺪﱡ ﹾﻧ ﹶﻴﺎ ﹸﺛ ﱠﻢ ﹶﻳ ﹾﻮ ﹶﻡ ﺍ ﹾﻟ ﹺﻘ ﹶﻴﺎ ﹶﻣ ﹺﺔ ﹶﻳ ﹾﻜ ﹸﻔ ﹸﺮ ﹶﺑ ﹾﻌ ﹸﻀ ﹸﻜﻢ‬ ‫ﺾ ﹶﻭ ﹶﻳ ﹾﻠ ﹶﻌ ﹸﻦ ﹶﺑ ﹾﻌ ﹸﻀ ﹸﻜﻢ ﹶﺑ ﹾﻌ ﹰﻀﺎ ﹶﻭ ﹶﻣ ﹾﺄ ﹶﻭ ﹸﺍﻛ ﹸﻢ ﺍﻟ ﱠﻨ ﹸﺎﺭ ﹶﻭ ﹶﻣﺎ ﹶﻟ ﹸﻜﻢ ﱢﻣﻦ ﱠﻧ ﹺ‬ ‫ﺑﹺ ﹶﺒ ﹾﻌ ﹴ‬ ‫ﻳﻦ(‬ ‫ﺎﺻ ﹺﺮ ﹶ‬ ‫﴿ ﺍﻟﻌﻨﻜﺒﻮﺕ‪ ،﴾٢٥:‬ﻭﺃﺛﺎﺭﺕ ﺍﻧﺘﺒﺎﻫﻲ ﻋﺒﺎﺭ ﹲﺓ ﻛﺘﺒﻬﺎ ﺍﻟﻤﻘﺪﺳﻲ ﻭﻫﻮ ﻳﻨﻘﻞ‬

‫ﻧﺼﻪ‪:‬‬ ‫ﻋﻦ ﺷﻴﻮﺧﻪ ﻓﻲ ﺍﻟﺼﻔﺤﺔ ﺍﻟﺜﺎﻣﻨﺔ ﻭﺍﻟﺨﻤﺴﻴﻦ ﻣﻦ ﻛﺘﺎﺑﻪ ﺇﺫ ﻗﺎﻝ ﻣﺎ ﱡ‬ ‫ﻛﻼﻡ‬ ‫ﻋﻠﻢ ﺍﻟﻴﻘﻴﻦ ﺑﺄ ﱠﻧﻪ ﻟﻮ ﻛﺎﻥ ﻣﻦ ﻛﻼﻣﻨﺎ ﻭﻟﻴﺲ ﻣﻦ ﻛﻼﻡ‬ ‫)ﻫﻮ ﹲ‬ ‫ﺃﻋﻠﻢ ﹶ‬ ‫ﺧﻄﻴﺮ‪ ،‬ﹸ‬ ‫ﹲ‬ ‫ﻫﺆﻻﺀ ﺍﻷﺋﻤﺔ ﺍﻷﻋﻼﻡ ﻟﻘﻴﻞ‪ :‬ﺧﻮﺍﺭﺝ ﻭﺗﻜﻔﻴﺮ(‪.‬‬ ‫ﻭﺃﻧﺎ ﺃﺟﻴﺒﻪ‪ :‬ﱠ‬ ‫ﺇﻥ ﻛﻼﻣﻚ ﺑﺎﻟﺘﺄﻛﻴﺪ ﻫﻮ ﻛﻼﻡ ﺧﻮﺍﺭﺝ ﻭﺗﻜﻔﻴﺮ‪ ،‬ﻷﻧﻪ ﻻ ﻳﻮﺍﻓﻖ‬ ‫ﺴﻤﻴﻬﻢ ﺍﻷﺋﻤﺔ ﺍﻷﻋﻼﻡ‪ ،‬ﻓﻠﻢ‬ ‫ﻛﻼﻡ ﺍﻟﻠﻪ ﻭﺭﺳﻮﻟﻪ‪ ،‬ﺃ ﱠﻣﺎ ﹶﻣﻦ ﹶ‬ ‫ﻣﻤﻦ ﹸﺗ ﱢ‬ ‫ﻧﻘﻠﺖ ﻋﻨﻬﻢ ﱠ‬

‫ﱠ‬ ‫ﹸ‬ ‫ﺃﻃﻠﻊ ﻋﻠﻰ ﹸﻣﺠﻤﻞ ﻛﺘﺒﻬﻢ ﹾ‬ ‫ﻭﺍﻟﺴ ﱠﻨ ﹶﺔ‪ ،‬ﻓﻬﻲ‬ ‫ﺨﺎﻟﻒ‬ ‫ﻭﺇﻥ ﻛﺎﻧﺖ ﻛﺘ ﹸﺒﻬﻢ ﹸﺗ‬ ‫ﹶ‬ ‫ﺍﻟﻜﺘﺎﺏ ﹸ‬ ‫ﻛﺘﺐ ﺧﻮﺍﺭﺝ ﻭﺗﻜﻔﻴﺮ ﻛﺎﻧﻮﺍ ﹶﻣﻦ ﻛﺎﻧﻮﺍ‪ ،‬ﻓﻼ ﻋﺼﻤ ﹶﺔ ﻓﻲ ﻫﺬﺍ ﺍﻟﺪﱢ ﻳﻦ ﱠﺇﻻ ﻟﻠﻘﺮﺁﻥ‬ ‫ﹸ‬ ‫ﺭﺳﻮﻝ ﹺ‬ ‫ﹺ‬ ‫ﺍﻟﻠﻪ ﺍﻟﺘﻲ ﻻ ﺗﺨﺎﻟﻒ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻤﺤﻔﻮﻅ‬ ‫ﻭﺍﻟﺼﺤﻴﹺﺢ ﻣﻦ ﹸﺳ ﱠﻨ ﹺﺔ‬ ‫ﺍﻟﻜﺮﻳﻢ ﱠ‬

‫ﹺ‬ ‫ﻛﻤﻦ ﺍﺗﺨﺬﻭﺍ ﺭﻫﺒﺎﻧﻬﻢ ﻭﻛﻬﻨﺘﻬﻢ ﺃﺭﺑﺎ ﹰﺑﺎ‬ ‫ﺑﻮﻋﺪ ﺍﻟﻠﻪ‪ ،‬ﻭﺑﺨﻼﻑ ﺫﻟﻚ ﺳﻨﻜﻮﻥ ﹶ‬ ‫ﹺﻣﻦ ﺩﻭﻥ ﺍﻟﻠﻪ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺣﺎﻝ ﱢ‬ ‫ﻛﻞ ﹶﻣﻦ ﹸ‬ ‫ﻳﻘﺒﻞ ﺍﻟﻜﻼﻡ ﺑﺎﻟﺮﻏﻢ ﻣﻦ ﺍﻋﺘﻘﺎﺩﻩ ﺃ ﱠﻧﻪ‬

‫ﺴﻤﻴﻬﻢ ‪ -‬ﺃﻭ ﻳﻌﺘﻘﺪﻫﻢ‪-‬‬ ‫ﹸ‬ ‫ﻣﻤﻦ ﹸﻳ ﱢ‬ ‫ﻛﻼﻡ ﺧﻮﺍﺭﺝ ﻭﺗﻜﻔﻴﺮ‪ ،‬ﻻ ﻟﺸﻲﺀ ﺇﻻ ﻷﻧﻪ ﺻﺪﺭ ﱠ‬

‫ﺍﻷﺋﻤﺔ ﺍﻷﻋﻼﻡ‪ .‬ﻭﻛﻤﺎ ﻫﻮ ﻣﻌﻠﻮﻡ‪ ،‬ﱠ‬ ‫ﻓﺈﻥ ﺍﻟﻠﻪ ﻟﻢ ﻳﺄﻣﺮﻧﺎ ﺑﺎﺗﺒﺎﻉ ﻛﻼﻡ ﻣﻦ ﻗﺎﻝ‬ ‫‪‬‬

‫)ﻭ ﹶﻻ ﹶﻳ ﹾﺄ ﹸﻣ ﹶﺮ ﹸﻛ ﹾﻢ ﹶﺃﻥ ﹶﺗ ﱠﺘ ﹺﺨ ﹸﺬﻭﺍ ﺍ ﹾﻟ ﹶﻤ ﹶﻼﺋﹺ ﹶﻜ ﹶﺔ‬ ‫ﻋﻨﻬﻢ ﺍﻟﻤﻘﺪﺳﻲ ﺃﺋﻤ ﹰﺔ ﺃﻋﻼ ﹰﻣﺎ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪ :‬ﹶ‬ ‫ﻴﻦ ﹶﺃ ﹾﺭ ﹶﺑﺎ ﹰﺑﺎ ﹶﺃ ﹶﻳ ﹾﺄ ﹸﻣ ﹸﺮ ﹸﻛﻢ ﺑﹺﺎ ﹾﻟ ﹸﻜ ﹾﻔ ﹺﺮ ﹶﺑ ﹾﻌ ﹶﺪ ﺇﹺ ﹾﺫ ﹶﺃﻧﺘﹸﻢ ﱡﻣ ﹾﺴ ﹺﻠ ﹸﻤﻮﻥﹶ (‪﴿ .‬ﺁﻝ ﻋﻤﺮﺍﻥ‪﴾٨٠:‬‬ ‫ﹶﻭﺍﻟ ﱠﻨﺒﹺ ﱢﻴ ﹶ‬

‫ﻭﻣﻦ ﻋﺠﻴﺐ ﺃﻣﺮ ﻫﺬﺍ ﱠ‬ ‫ﺍﻟﺸﺨﺺ ﺃ ﱠﻧ ﹸﻪ ﻳﻘﻮﻝ ﻓﻲ ﺍﻟﺼﻔﺤﺔ ‪ ٦١‬ﻣﻦ ﻛﺘﺎﺑﻪ‪) :‬ﺇ ﱠﻧﻨﺎ‬ ‫ﻣﻜ ﱠﻠﻔﻮﻥ ﻓﻲ ﻣﻌﺎﻣﻼﺗﻨﺎ ﻭﺃﺣﻜﺎﻣﻨﺎ ﻓﻲ ﺍﻟﺪﻧﻴﺎ ﺑﺎﻟﻈﺎﻫﺮ ﺩﻭﻥ ﺍﻟﺒﺎﻃﻦ( ﻭﻫﺬﺍ‬ ‫ﻛﻼﻡ ﺟﻤﻴﻞ‪ ،‬ﻭﻟﻜﻦ ﻋﻨﺪ ﺍﻟﺘﻄﺒﻴﻖ ﻫﻮ ﻳﻜ ﱢﻔﺮ ﺃﻣﺔ ﻻ ﺇﻟﻪ ﱠﺇﻻ ﺍﻟﻠﻪ‪ ،‬ﻭﻣﻌﻠﻮﻡ ﱠ‬ ‫ﺃﻥ‬ ‫ﹸ‬ ‫ﻳﻜﻤﻦ ﻓﻲ ﺑﻮﺍﻃﻦ ﺍﻟﻨﻔﺲ ﻭﻟﻴﺲ ﻓﻲ‬ ‫ﻳﺴﺘﻬﺪﻑ ﺍﻹﻳﻤﺎﻥ‪ ،‬ﻭﺍﻹﻳﻤﺎﻥ‬ ‫ﺍﻟﺘﻜﻔﻴﺮ‬ ‫ﹸ‬ ‫ﹶ‬ ‫ﻇﻮﺍﻫﺮﻫﺎ‪ ،‬ﻭﻫﻮ ﻧﻔﺴﻪ ﻳﻘﻮﻝ ﻓﻲ ﺻﻔﺤﺔ ‪ ٦٢‬ﻣﻦ ﻛﺘﺎﺑﻪ‪) :‬ﻓﻤﻦ ﺃﻳﻦ ﻟﻨﺎ ﺃﻥ‬ ‫ﹶ‬ ‫ﺻﺪﻕ ﺳﺮﺍﺋﺮﻫﻢ ﻭﺑﻮﺍﻃﻨﻬﻢ ﻭ ﹶﻣﻦ ﻳﺰﻛﻴﻬﻢ ﻭﻳﺸﻬﺪ‬ ‫ﻧﻌﻠﻢ ﺑﻌﺪ ﺍﻧﻘﻄﺎﻉ ﺍﻟﻮﺣﻲ‬ ‫ﻟﻨﺎ ﺑﻌﺪ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺑﺬﻟﻚ؟(‪ ،‬ﻓﺎﻟﻤﻘﺪﺳﻲ ﻳﻘﺮﺭ ﺇ ﱠﻧﻨﺎ ﻻ ﻳﻤﻜﻦ ﺃﻥ ﱠ‬ ‫ﻧﻄﻠﻊ ﻋﻠﻰ‬ ‫ﹲ‬ ‫ﺍﻋﺘﺮﺍﻑ‬ ‫ﺍﻟﻜﺎﻓﺮ ﺣ ﹰﻘﺎ‪ .‬ﻭﻫﺬﺍ‬ ‫ﺍﻟﻤﺆﻣﻦ ﺣ ﹰﻘﺎ ﻭ ﹶﻣﻦ‬ ‫ﺳﺮﺍﺋﺮ ﺍﻟﻨﺎﺱ ﻟﻨﻌﺮﻑ ﹶﻣﻦ‬ ‫ﹸ‬ ‫ﹸ‬ ‫ﻭﺍﺗﺒﺎﻋﺎ ﻟﺨﻄﻮﺍﺕ ﺍﻟﺸﻴﻄﺎﻥ‪ ،‬ﻭﻷﺳﺒﺎﺏ‬ ‫ﺻﺮﻳﺢ ﻣﻨﻪ ﺑﺄ ﱠﻧﻪ ﻳﻜﻔﺮ ﻋﻠﻰ ﺍﻟﻬﻮ￯‪،‬‬ ‫ﹰ‬ ‫ﹲ‬ ‫ﺳﺨﻴﻔﺔ ﻣﺜﻞ‪ ،‬ﻛﻮﻧﻬﻢ ﱠ‬ ‫ﻣﻮﻇﻔﻴﻦ ﻓﻲ ﺍﻟﺪﱠ ﻭﻟﺔ ﺃﻭ ﻳﺆﻣﻨﻮﻥ ﺑﺎﻟﺪﺳﺎﺗﻴﺮ ﻭﺍﻟﻘﻮﺍﻧﻴﻦ‬ ‫ﹲ‬ ‫ﺍﻟﻤﺘﻄﺮﻑ‪ .‬ﻭﻫﻮ ﻫﻨﺎ ﻳﻀﺮﺏ ﺍﻟﻘﺮﺁﻥ‬ ‫ﺨﺎﻟﻒ ﻟﺮﺃﻳﻪ‬ ‫ﺷﺮﻋﻲ ﹸﻣ‬ ‫ﺭﺃﻱ‬ ‫ﺃﻭ ﻟﻬﻢ ﹲ‬ ‫ﱢ‬ ‫ﱞ‬ ‫ﺟﻤﻴﻌﺎ ﻋﺮﺽ ﺍﻟﺤﺎﺋﻂ‪ ،‬ﻭﺫﻟﻚ ﻷ ﱠﻧ ﹸﻪ‬ ‫ﺍﻟﻜﺮﻳﻢ ﻭﻣ ﱠﻠﺔ ﺇﺑﺮﺍﻫﻴﻢ ﻭﻣ ﱠﻠﺔ ﺍﻷﻧﺒﻴﺎﺀ‬ ‫ﹰ‬ ‫ﹶ‬ ‫ﻳﻘﺪﱢ ﹸﻡ ﺳﻮ ﹶﺀ ﺍﻟﻈﻦ ﻭﻳﺤﻜﻢ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﺑﺎﻟﻜﻔﺮ ﻭﻫﻮ ﻳﻌﺘﺮﻑ ﹾ‬ ‫ﺳﺒﻴﻞ‬ ‫ﺑﺄﻥ ﻻ‬ ‫ﺇﻟﻰ ﻣﻌﺮﻓﺔ ﺩﻭﺍﺧﻠﻬﻢ ﻭﻣﻘﺪﺍﺭ ﺇﻳﻤﺎﻧﻬﻢ ﺍﻟﺤﻘﻴﻘﻲ‪ ،‬ﻭﻛﻠﻨﺎ ﺳﻤﻌﻨﺎ ﻋﻦ ﺭﺳﻮﻝ‬ ‫‪‬‬

‫ﺍﻟﻠﻪ ﺃ ﱠﻧ ﹸﻪ ﻗﺎﻝ ﻟﹺ ﹶﻤﻦ ﹶ‬ ‫ﹰ‬ ‫ﻇﻦ ﱠ‬ ‫ﺃﻥ ﺍﻟﻤﺸﺮﻙ ﻗﺎﻝ‬ ‫ﻗﺘﻞ‬ ‫ﻣﺸﺮﻛﺎ ﻓﻲ ﺳﺎﺣﺔ ﺍﻟﻘﺘﺎﻝ ﻷ ﱠﻧﻪ ﱠ‬

‫ﹲ‬ ‫ﻻ ﺇﻟﻪ ﱠﺇﻻ ﺍﻟﻠﻪ ﻛﺬ ﹰﺑﺎ‪ :‬ﱠ‬ ‫ﻭﺍﺿﺤﺔ ﻋﻦ‬ ‫»ﻫﻼ ﺷ ﹶﻘ ﹾﻘ ﹶﺖ ﻋﻦ ﻗﻠﺒﻪ؟« ﻭﻫﺬﻩ ﹸﺳ ﱠﻨ ﹲﺔ‬

‫ﹺ‬ ‫ﻗﺘﻞ ﺍﻵﺧﺮﻳﻦ ﱠ‬ ‫ﺗﻮﺿ ﹸﺢ ﺃ ﱠﻧﻪ ﻻ ﻳﻤﻜﻦ ﹸ‬ ‫ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﱢ‬ ‫ﻭﺍﻟﺸﺒﻬﺔ ﻭﻫﻢ‬ ‫ﺑﺎﻟﻈ ﱢﻦ‬

‫ﹺ‬ ‫ﹴ‬ ‫ﻳﻌﻠﻨﻮﻥ ﺍﻹﺳﻼﻡ‪ ،‬ﹾ‬ ‫ﻟﻘﻠﻘﺔ‬ ‫ﻣﺠﺮﺩ‬ ‫ﻟﺴﺎﻥ‪ .‬ﻭﻟﻜﻦ ‪ -‬ﻛﻤﺎ ﻫﻮ‬ ‫ﻭﺇﻥ ﻛﺎﻥ ﺇﺳﻼﻣﻬﻢ ﱠ‬

‫ﺍﻟﺸ ﹺ‬ ‫ﺒﻬﺔ ﱠ‬ ‫ﺧﻮﺍﺭﺝ ﺍﻟﻌﺼﺮ ﹸﻳﻜ ﱢﻔ ﹶ‬ ‫ﻭﺍﺿﺢ ‪ -‬ﱠ‬ ‫ﺍﻟﻤﺴﻠﻤﻴﻦ ﻋﻠﻰ ﱡ‬ ‫ﺮﻭﻥ‬ ‫ﻓﺈﻥ‬ ‫ﻭﺍﻟﻈﺎﻫﺮ‪،‬‬ ‫ﹶ‬ ‫ﹶ‬

‫ﺇﺫ ﻳﻘﻮﻝ ﺍﻟﻤﻘﺪﺳﻲ ﻓﻲ ﻛﺘﺎﺑﻪ ﻓﻲ ﺻﻔﺤﺔ ‪) :٦٢‬ﻷﺟﻞ ﺫﻟﻚ ﻛﺎﻥ ﺍﻷﺻﻞ‬ ‫ﹶ‬ ‫ﺍﻟﺮﻛﻮﻥ ﺇﻟﻰ ﺍﻟﻜ ﱠﻔﺎﺭ ﻭﻣﻮﺍﻓﻘﺘﻬﻢ ﻭﻣﻮﺍﻻﺗﻬﻢ ﹾ‬ ‫ﺃﻥ ﻧﺤﻜﻢ ﻋﻠﻴﻪ‬ ‫ﻓﻲ ﹶﻣﻦ ﺃﻇﻬﺮ‬

‫ﺍﻟﺴﺮﺍﺋﺮ ﹾ‬ ‫ﺇﻥ ﻛﺎﻥ ﻋﻠﻰ ﻏﻴﺮ ﺫﻟﻚ‪ ،‬ﻭﻳﺒﻌﺚ‬ ‫ﺑﺎﻟﻈﺎﻫﺮ ﻛﻤﺎ ﺗﻘﺪﱠ ﻡ‪ ،‬ﻭﺍﻟﻠﻪ ﻳﺘﻮ ﱠﻟﻰ ﱠ‬

‫ﹶ‬ ‫ﺍﻟﻤﺴﻠﻤﻮﻥ ﻓﻲ ﺻﻔﻮﻑ ﺍﻟﻜ ﹼﻔﺎﺭ‪ ،‬ﹾ‬ ‫ﻋﻠﻰ ﱠﻧﻴﺘﹺ ﹺﻪ ﹾ‬ ‫ﻭﺇﻥ ﹸﺃ ﹺﺳ ﹶﺮ ﺗﺠﺮﻱ ﻋﻠﻴﻪ‬ ‫ﻗﺘﻠﻪ‬ ‫ﺇﻥ ﹸ‬

‫ﺃﺣﻜﺎﻡ ﺍﻟﻜ ﱠﻔﺎﺭ ﻛﻤﺎ ﺗﻘﺪﱠ ﻡ‪ ،‬ﻭﺍﻟﻤﺴﻠﻤﻮﻥ ﻣﻌﺬﻭﺭﻭﻥ ﻓﻲ ﻗﺘﻞ ﱢ‬ ‫ﻛﻞ ﹶﻣﻦ ﺃﻇﻬﺮ‬ ‫ﺍﻹﺳﻼﻡ ﻭﻣﻮﺍﻻ ﹶﺓ ﹺ‬ ‫ﺃﻫﻠﻪ(‪ .‬ﻭﻫﺬﺍ ﹲ‬ ‫ﻣﺜﻞ ﻫﺬﺍ ﹾ‬ ‫ﻗﻮﻝ‬ ‫ﻳﺒﻄﻦ‬ ‫ﻭﺇﻥ ﱠﺍﺩﻋﻰ ﻭﺯﻋﻢ ﺃ ﱠﻧﻪ ﹸ‬ ‫ﹶ‬

‫ﺨﺠ ﹸﻞ‬ ‫ﻧﻔﺴﻪ ﻣﻦ ﺃﻥ ﻳﻘﻮﻟﻪ‪ ،‬ﻓﻬﺬﺍ ﺍﻟﺸﺨﺺ ﻳﺠﻌﻞ ﺍﻟﻨﺎﺱ‬ ‫ﻋﻈﻴﻢ ﹶﻳ ﹶ‬ ‫ﹲ‬ ‫ﺇﺑﻠﻴﺲ ﹸ‬ ‫ﹸ‬ ‫ﻛ ﱠﻠﻬﺎ ﻛﻔﺮ ﹰﺓ ﻭﻣﺴﺘﺤﻘ ﹰﺔ ﻟﻠﻘﺘﻞ ﻷ ﱠﻧﻬﺎ ﹸﺗﺨﺎﻟﹺ ﹸﻔ ﹸﻪ ﻓﻲ ﺍﻟ ﱠﻨ ﹺ‬ ‫ﻴﺎﺳﻴ ﹺﺔ‪.‬‬ ‫ﻈﺮﺓ ﱢ‬ ‫ﺍﻟﺴ ﱠ‬

‫ﻫﺬﺍ ﺍﻟﻤﺠﺮﻡ ﹸﻳﺤ ﱢﻠ ﹸﻞ ﻗﺘﻞ ﺍﻟﻤﺆﻣﻦ ﻏﻴﺮ ﺍﻟﻤﻘﺎﺗﹺﻞ ﻋﻠﻰ ﺍﻟﺸﺒﻬﺔ‪ ،‬ﻓﻲ ﺣﻴﻦ ﱠ‬ ‫ﺃﻥ‬

‫ﺣﺮ ﹶﻡ ﹶ‬ ‫ﺍﻟﻤﻘﺎﺗﹺﻞ ﻋﻠﻰ ﺍﻟﺸﺒﻬﺔ‪ ،‬ﻭﺑﻌﺪ ﱢ‬ ‫ﻛﻞ ﻫﺬﺍ ﻳﺪﱠ ﻋﻲ‬ ‫ﺍﻟﻤﺸ ﹺﺮ ﹺﻙ ﹸ‬ ‫ﻗﺘﻞ ﹸ‬ ‫ﺭﺳﻮﻝ ﺍﻟﻠﻪ‪ ،‬ﱠ‬ ‫ﺑﺄﻱ ﺣﻖﱟ‬ ‫ﺃ ﱠﻧ ﹸﻪ ﻋﻠﻰ ﻣ ﱠﻠﺔ ﺇﺑﺮﺍﻫﻴﻢ ﻭﺭﺳﻮﻝ ﺍﻹﺳﻼﻡ‪ ،‬ﻫﺬﺍ ﺍﻟﻤﺠﺮﻡ ﻟﻢ ﹸﻳﺨﺒﺮﻧﺎ ﱢ‬ ‫‪‬‬

‫ﹴ‬ ‫ﺎﻧﻴ ﹴﺔ‪ ،‬ﹸﻳﻜ ﱢﻔ ﹸﺮ ﻫﺬﺍ ﻋﻠﻰ ﱠ‬ ‫ﹶ‬ ‫ﺇﻳﻤﺎﻥ ﺍﻵﺧﺮ‬ ‫ﺍﻟﻈﻦ ﻭ ﹸﻳﺜﺒﹺ ﹸﺖ‬ ‫ﻭﺑﺄ ﱠﻳ ﹺﺔ‬ ‫ﺳﻠﻄﺔ ﻭﺑﺄ ﱠﻳ ﹺﺔ ﻭﻛﺎﻟﺔ ﺭ ﱠﺑ ﱠ‬

‫ﹴ‬ ‫ﻋﻠﻰ ﱠ‬ ‫ﺳﻠﻄﺔ ﻳﺒﻴﺢ ﻟﻨﻔﺴﻪ ﹶ‬ ‫ﺍﻟﻈ ﱢﻦ ﹰ‬ ‫ﻭﺍﻟﻤﺴﻠﻤﻴﻦ‬ ‫ﺍﻟﻤﺆﻣﻨﻴﻦ‬ ‫ﻗﺘﻞ‬ ‫ﺃﻳﻀﺎ؟ ﻭﺑﺄ ﱠﻳ ﹺﺔ‬ ‫ﹶ‬ ‫ﹶ‬

‫ﺑﻌﺪ ﹾ‬ ‫ﺃﻥ ﻳﻜ ﱢﻔ ﹸﺮﻫﻢ ﻋﻠﻰ ﺍﻟﺸﺒﻬﺔ؟ ﻭﻣﻦ ﺃﻳﻦ ﺃﺗﻰ‬ ‫ﺑﺸﺮﻋﻴ ﹺﺔ ﻗﺘﻞ ﺍﻟﻜﺎﻓﺮ ﺍﻟﺬﻱ ﻻ‬ ‫ﱠ‬

‫ﹺ‬ ‫ﻭﺃﻛﺜﺮ ﻣﻦ ﻫﺬﺍ ﻗﻮ ﹸﻟ ﹸﻪ‪ :‬ﱠ‬ ‫ﺇﻥ ﺩﻳﺎﺭ ﺍﻟﻤﺴﻠﻤﻴﻦ‬ ‫ﻛﻔﺮﻩ ﻋﻠﻰ ﺃ ﱠﻳ ﹺﺔ ﺣﺎﻝ؟‬ ‫ﺷﺒﻬ ﹶﺔ ﻋﻠﻰ‬ ‫ﹸ‬

‫ﹴ‬ ‫ﹴ‬ ‫ﺧﺎﺭﺟﻲ ﺑﻤﺎ ﻓﻲ ﺫﻟﻚ‬ ‫ﺩﺍﺧﻠﻲ ﺃﻭ‬ ‫ﺍﺣﺘﻼﻝ‬ ‫ﺣﺮﺏ ﻭﺗﺤﺖ‬ ‫ﺍﻟﻴﻮﻡ ﻫﻲ ﺩﻳﺎﺭ‬ ‫ﱟ‬ ‫ﱟ‬

‫ﻣﻜﺔ ﻭﺍﻟﻤﺪﻳﻨﺔ‪ .‬ﻓﻬﻮ‬ ‫ﺿﻤﻨﻴﺎ ﻳﺪﻋﻮ ﺇﻟﻰ ﻗﺘﻞ ﺍﻟﻨﺎﺱ ﻓﻲ ﻫﺬﻩ ﺍﻟﻤﺪﻥ ﻭﺳﺎﺋﺮ‬ ‫ﱠ‬

‫ﺑﻼﺩ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻣﺎ ﺩﺍﻣﻮﺍ ﻳﻌﻤﻠﻮﻥ ﻓﻲ ﺩﻭﺍﺋﺮ ﺍﻟﺪﻭﻝ ﻭﻳﺆ ﱢﻳﺪﻭﻥ ﺣﻜﻮﻣﺎﺕ‬

‫ﹲ‬ ‫ﺑﻼﺩﻫﻢ‪ .‬ﻭﻻ ﻳﺨﻔﻰ ﹼ‬ ‫ﺑﺤﺖ‪،‬‬ ‫ﺳﻴﺎﺳﻲ‬ ‫ﻫﺪﻑ‬ ‫ﺃﻥ ﺍﻟﻬﺪﻑ ﻣﻦ ﻛﻼﻣﻪ ﻫﻨﺎ‪،‬‬ ‫ﹲ‬ ‫ﱞ‬

‫ﹴ‬ ‫ﹴ‬ ‫ﻭﻟﺮﺏ‬ ‫ﻟﻤﺤﻤﺪ‬ ‫ﻭﻻ ﻋﻼﻗﺔ‬ ‫ﻣﺤﻤﺪ ﺑﻪ ﻻ ﻣﻦ ﻗﺮﻳﺐ ﻭﻻ ﻣﻦ ﺑﻌﻴﺪ‪ .‬ﻭﻳﻨﻘﻞ‬ ‫ﱢ‬

‫ﻗﻮ ﹰ‬ ‫ﻻ ﻳﺨﺎﻟﻒ ﻓﻴﻪ ﺃﻭﺍﻣﺮ ﺍﻟﻠﻪ ﻭﺍﻟﺮﺳﻮﻝ ﻭﻳﻨﺴﺒﻪ ﺇﻟﻰ ﺃﺣﺪ ﺷﻴﻮﺧﻪ ﻳﻘﻮﻝ ﻓﻴﻪ‪:‬‬ ‫)ﺍﻋﻠﻢ – ﺭﺣﻤﻚ ﺍﻟﻠﻪ – ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﺇﺫﺍ ﺃﻇﻬﺮ ﻟﻠﻤﺸﺮﻛﻴﻦ ﺍﻟﻤﻮﺍﻓﻘﺔ ﻋﻠﻰ‬ ‫ﻛﺎﻓﺮ ﻣﺜﻠﻬﻢ‬ ‫ﺩﻳﻨﻬﻢ ﺧﻮ ﹰﻓﺎ ﻣﻨﻬﻢ‪ ،‬ﻭﻣﺪﺍﺭ ﹰﺓ ﻟﻬﻢ‪ ،‬ﻭﻣﺪﺍﻫﻨ ﹰﺔ ﻟﺪﻓﻊ ﱢ‬ ‫ﺷﺮﻫﻢ‪ ،‬ﻓﺈ ﱠﻧ ﹸﻪ ﹲ‬ ‫ﹸ‬ ‫ﹾ‬ ‫ﻭﻳﺤﺐ ﺍﻹﺳﻼﻡ ﻭﺍﻟﻤﺴﻠﻤﻴﻦ(!!!! ﻭﻟﻦ‬ ‫ﻭﻳﺒﻐﻀﻬﻢ‬ ‫ﻭﺇﻥ ﻛﺎﻥ ﻳﻜﺮ ﹸﻩ ﺩﻳﻨﹶﻬﻢ‬ ‫ﱠ‬

‫ﹺ‬ ‫ﹸﺃﻋ ﱢﻠﻖﹶ‬ ‫ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﻟﻜﻔﺮ‬ ‫ﻛﺜﻴﺮﺍ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻭﻟﻜﻦ ﻟﻮ ﻛﺎﻧﺖ ﻫﺬﻩ ﻣ ﱠﻠ ﹸﺔ‬ ‫ﹰ‬

‫ﻋﻤﺎﺭ ﺑﻦ ﻳﺎﺳﺮ! ﻭﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻳﺨﺎﻟﻒ ﺻﺮﻳﺢ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‬ ‫ﻭﻗﺘﻞ ﺳﻴﺪﻧﺎ ﹼ‬

‫ﻣﻌﺎ ﱠ‬ ‫ﻋﻤﺎﺭ‪ .‬ﻭﻳﻜﻔﻲ ﹾ‬ ‫ﺃﻥ ﺍﻟﻠﻪ ﻳﺨﺒﺮ‬ ‫ﺃﻥ ﻧﺴﺘﺬﻛﺮ ﹰ‬ ‫ﻓﻲ ﺍﻵﻳﺔ ﺍﻟﺘﻲ ﻧﺰﻟﺖ ﻓﻲ ﺳ ﱢﻴﺪﻧﺎ ﹼ‬ ‫‪‬‬

‫ﺧﻄﺮﺍ ﻣﻦ‬ ‫ﺭﺳﻮﻟﻪ ﺍﻟﻜﺮﻳﻢ ﺑﻮﺟﻮﺩ‬ ‫ﻣﻨﺎﻓﻘﻴﻦ ﺑﻴﻦ ﺃﺗﺒﺎﻋﻪ ‪ -‬ﻭﺍﻟﻤﻨﺎﻓﻘﻮﻥ ﺃﺷﺪﱡ‬ ‫ﹶ‬ ‫ﹰ‬ ‫ﹰ‬ ‫ﺍﻟﻜ ﱠﻔﺎﺭ ‪ -‬ﺛﻢ ﻻ ﻳﺨﺒﺮ ﹸﻩ ﺑﺄﺳﻤﺎﺋﻬﻢ ﻭﻻ ﻳﺪﻋﻮﻩ ﺇﻟﻰ ﻗﺘﻠﻬﻢ‬ ‫ﺣﻔﺎﻇﺎ ﻋﻠﻰ ﻭﺣﺪﺓ‬ ‫ﹺ‬ ‫ﻋﺒﺮ ﺭﺳﻮﻝ ﺍﻟﻠﻪ‬ ‫ﺑﻘﻮﻟﻪ‪:‬‬ ‫ﺍﻷﻣﺔ‪ ،‬ﻟﻨﺪﺭﻙ ﺍﻟﻤﻔﺎﺭﻗﺔ‪ ،‬ﻭﺗﺘﻀﺢ ﺍﻟﺤﻘﻴﻘﺔ‪ ،‬ﻭﻛﻤﺎ ﱠ‬

‫ﺇﻥ ﻣﺤﻤﺪﹰ ﺍ ﹸ‬ ‫»ﺣﺘﻰ ﻻ ﹸﻳﻘﺎﻝ ﱠ‬ ‫ﻳﻘﺘﻞ ﺃﺻﺤﺎ ﹶﺑ ﹸﻪ«‪ ،‬ﻭﻫﺬﺍ ﻧﺠﺪ ﹸﻩ ﻓﻲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ‪:‬‬

‫)ﻭ ﹺﻣﻤ ﹾﻦ ﹶﺣﻮ ﹶﻟ ﹸﻜﻢ ﱢﻣ ﹶﻦ ﹾ ﹶ‬ ‫ﺍﺏ ﹸﻣﻨ ﹺ‬ ‫ﺍﻷ ﹾﻋ ﹶﺮ ﹺ‬ ‫ﹶﺎﻓ ﹸﻘﻮﻥﹶ ﹶﻭ ﹺﻣ ﹾﻦ ﹶﺃ ﹾﻫﻞﹺ ﺍ ﹾﹼﻟ ﹶﻤ ﹺﺪﻳﻨ ﹺﹶﺔ ﹶﻣ ﹶﺮ ﹸﺩﻭﺍ ﹶﻋ ﹶﻠﻰ‬ ‫ﹶ ﱠ‬ ‫ﹾ‬

‫ﺍﻟ ﱢﻨ ﹶﻔ ﹺ‬ ‫ﺎﻕ ﹶﻻ ﹶﺗ ﹾﻌ ﹶﻠ ﹸﻤ ﹸﻬ ﹾﻢ ﹶﻧ ﹾﺤ ﹸﻦ ﹶﻧ ﹾﻌ ﹶﻠ ﹸﻤ ﹸﻬ ﹾﻢ ﹶﺳﻨ ﹶﹸﻌ ﱢﺬ ﹸﺑ ﹸﻬﻢ ﱠﻣ ﱠﺮ ﹶﺗ ﹾﻴ ﹺﻦ ﹸﺛ ﱠﻢ ﹸﻳ ﹶﺮ ﱡﺩﻭﻥﹶ ﺇﹺ ﹶﻟ ٰﻰ ﹶﻋ ﹶﺬ ﹴ‬ ‫ﺍﺏ‬ ‫ﻴﻢ(‪﴿ .‬ﺍﻟﺘﻮﺑﺔ‪﴾١٠١:‬‬ ‫ﹶﻋ ﹺﻈ ﹴ‬

‫ﻣﻤﺎ ﺳﺒﻖ‪ ،‬ﻭﻣﻦ ﺧﻼﻝ ﺳﻴﺮﺓ ﺍﻟﺮﺳﻮﻝ‪ ،‬ﻳﺘﻀﺢ ﻭﺿﻮﺡ ﺍﻟﺸﻤﺲ ﻓﻲ ﺭﺍﺑﻌﺔ‬ ‫ﺍﻟﻨﻬﺎﺭ ﺧﺮﻭﺝ ﺍﻟﺘﻜﻔﻴﺮﻳﻴﻦ ﻋﻦ ﻣﺴﺎﺭ ﱠﺃﻣﺔ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻭﻋﻦ ﺗﻌﺎﻟﻴﻢ ﺭﺳﻮﻝ‬ ‫ﺍﻟﻠﻪ ﻭﺳﻨ ﹼﺘﻪ‪ ،‬ﻭﻋﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻓﻬﻮ ﺧﻮﺍﺭﺝ ﺍﻟﻌﺼﺮ‪.‬‬ ‫ﹸ‬ ‫ﺃﺗﺴﺎﺀﻝ‪:‬‬ ‫ﻭﺃﺧﻴﺮﺍ‬ ‫ﹰ‬

‫ﹺ‬ ‫ﻣﺎﺫﺍ ﺳﻴﻘﻮﻝ ﹺ‬ ‫ﺗﻜﻔﻴﺮﻱ ﹸ‬ ‫ﻟﻠﻪ ﺗﻌﺎﻟﻰ ﱡ‬ ‫ﺍﻟﺸﺒﻬﺔ؟ ﻭﻋﻠﻰ ﻣﺒﺪﺃ‪:‬‬ ‫ﻣﺴﻠﻤﺎ ﻋﻠﻰ‬ ‫ﻳﻘﺘﻞ‬ ‫ﻛﻞ‬ ‫ﱟ‬ ‫ﹰ‬

‫» ﹶﻣﻦ ﻛﺎﻥ ﻣﻦ ﺃﻫﻞ ﹺ‬ ‫ﻓﺎﻟﻠﻪ ﻳﺘﻮﻻﻩ‪ «.‬ﻣﺎﺫﺍ ﺳﻴﻘﻮﻝ ﻭﻫﻮ ﻳﻘﺮﺃ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‬ ‫ﺍﻟﻠﻪ ﹸ‬

‫ﻓﻲ ﺳﻮﺭﺓ ﺍﻟﻤﺎﺋﺪﺓ‪ :‬ﹶ‬ ‫ﻄﺖ ﺇﹺ ﹶﻟ ﱠﻲ ﹶﻳ ﹶﺪ ﹶﻙ ﻟﹺ ﹶﺘ ﹾﻘﺘ ﹶﹸﻠﻨﹺﻲ ﹶﻣﺎ ﹶﺃ ﹶﻧﺎ ﺑﹺ ﹶﺒ ﹺ‬ ‫ﺎﺳ ﹴﻂ ﹶﻳ ﹺﺪ ﹶﻱ ﺇﹺ ﹶﻟ ﹾﻴ ﹶﻚ‬ ‫)ﻟﺌﹺﻦ ﹶﺑ ﹶﺴ ﹶ‬ ‫ﹺ ﹶﻷ ﹾﻗﺘ ﹶﹸﻠ ﹶﻚ ﺇﹺ ﱢﻧﻲ ﹶﺃ ﹶﺧ ﹸ‬ ‫ﻮﺀ ﺑﹺﺈﹺ ﹾﺛ ﹺﻤﻲ ﹶﻭﺇﹺ ﹾﺛ ﹺﻤ ﹶﻚ‬ ‫ﺎﻑ ﺍﻟ ﱠﻠ ﹶﻪ ﹶﺭ ﱠﺏ ﺍ ﹾﻟ ﹶﻌ ﹶﺎﻟ ﹺﻤ ﹶ‬ ‫ﻴﻦ‪ ،‬ﺇﹺ ﱢﻧﻲ ﹸﺃ ﹺﺭﻳﺪﹸ ﹶﺃﻥ ﹶﺗ ﹸﺒ ﹶ‬ ‫ﺎﺏ ﺍﻟ ﱠﻨﺎ ﹺﺭ ﹶﻭ ٰﹶﺫﻟﹺ ﹶﻚ ﹶﺟﺰﹶ ﹸﺍﺀ ﱠ‬ ‫ﹶﻓﺘ ﹸﹶﻜﻮﻥﹶ ﹺﻣ ﹾﻦ ﹶﺃ ﹾﺻ ﹶﺤ ﹺ‬ ‫ﻴﻦ‪ ،‬ﹶﻓ ﹶﻄ ﱠﻮ ﹶﻋ ﹾﺖ ﹶﻟ ﹸﻪ ﹶﻧ ﹾﻔ ﹸﺴ ﹸﻪ ﹶﻗ ﹾﺘ ﹶﻞ‬ ‫ﺍﻟﻈﺎﻟﹺ ﹺﻤ ﹶ‬ ‫‪‬‬

‫ﻴﻪ ﹶﻓ ﹶﻘﺘ ﹶﹶﻠ ﹸﻪ ﹶﻓ ﹶﺄ ﹾﺻ ﹶﺒ ﹶﺢ ﹺﻣ ﹶﻦ ﺍ ﹾﻟ ﹶﺨ ﹺ‬ ‫ﹶﺃ ﹺﺧ ﹺ‬ ‫ﻳﻦ(؟ ﴿ﺍﻟﻤﺎﺋﺪﺓ‪﴾٣٠-٢٨:‬‬ ‫ﺎﺳ ﹺﺮ ﹶ‬ ‫ﺍﻹﺟﺮﺍﻣﻴﺔ‬ ‫ﻭﺑﻨﺎ ﹰﺀ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻤﺒﺪﺃ ﺍﻷﻋﻮﺝ ﺍﻟﺬﻱ ﹸﻳ ﱢﺒﺮ ﹸﺭ ﻟﻠﺘﻜﻔﻴﺮﻳﻴﻦ ﺃﻋﻤﺎ ﹶﻟﻬﻢ‬ ‫ﱠ‬

‫ﻓﺈﻥ ﹶ‬ ‫ﱠ‬ ‫ﻗﺎﺑﻴﻞ ﻗﺪ ﻋﻤﻞ‬ ‫ﺻﺎﻟﺤﺎ ﺑﺘﺴﺮﻳﻊ ﺫﻫﺎﺏ ﻫﺎﺑﻴﻞ ﺇﻟﻰ ﺍﻟﺠﻨﺔ!!! ﻛﻤﺴﻠﻤﻴﻦ‪،‬‬ ‫ﹰ‬ ‫ﻧﻌﻲ ﱠ‬ ‫ﻋﻠﻴﻨﺎ ﹾ‬ ‫ﻛﺒﻴﺮﺍ ﺑﻴﻦ ﺗﻌﺎﻟﻴﻢ ﺳﻴﺪﻧﺎ ‪ -‬ﻣﺤﻤﺪ ﺻﻠﻰ ﺍﻟﻠﻪ‬ ‫ﺃﻥ ﻫﻨﺎﻙ ﻓﺮ ﹰﻗﺎ ﹰ‬ ‫ﺃﻥ ﹶ‬ ‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻭﺗﻌﺎﻟﻴﻢ ﺍﻟﻤﻘﺪﺳﻲ ﻭﺃﻣﺜﺎﻟﻪ‪ .‬ﻭﻋﻠﻰ ﺍﻟﻤﺴﻠﻢ ﺍﻟﻔﻄﻦ ﺍﻻﺧﺘﻴﺎﺭ‪،‬‬ ‫ﻧﻬﺞ ﻫﻮ‪ ،‬ﻭﻟﻤﺎﺫﺍ ﺍﺧﺘﺎﺭﻩ‪.‬‬ ‫ﻭﻣﻦ ﺛﻢ ﺍﻟﺘﺒﻴﻴﻦ ﻟﻠﻨﺎﺱ ﻋﻠﻰ ﱢ‬ ‫ﺃﻱ ﹴ‬

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‫‪@ZèÓ‹ig@èÓj‹m@HSMQI‬‬

‫ﻧﺤﺎﻭﻝ ﻓﻲ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﹾ‬ ‫ﺃﻥ ﻧﺴﺘﻌﺮﺽ ﺍﻷﺧﻄﺎﺀ ﺍﻟﺘﻲ ﻭﻗﻊ ﻓﻴﻬﺎ ﻛﺎﺗﺐ »ﻣ ﱠﻠﺔ‬ ‫ﺇﺑﺮﺍﻫﻴﻢ« – ﻭﺑﺎﺧﺘﺼﺎﺭ‪ -‬ﺣﺘﻰ ﻳﺘﺴ ﹼﻨﻰ ﻟﻠﻘﺎﺭﺉ ﻣﻌﺮﻓﺔ ﻭﺍﻗﻊ ﺣﺎﻝ ﺍﻟﺠﻤﺎﻋﺎﺕ‬ ‫ﻣﻤﻦ ﺳ ﱠﻠﻢ‬ ‫ﺍﻟﻤﺘﺸﺪﺩﺓ ﻭﻭﺍﻗﻊ ﺣﺎﻝ ﻣﻦ ﻳﻨﺨﺪﻉ ﺑﺨﻄﺎﺑﻬﻢ‪ ،‬ﻭﻻ ﻧﺴﺘﻐﺮﺏ ﻫﺬﺍ ﱠ‬

‫ﺍﻟﻤﺘﺘﺒﻊ‬ ‫ﻧﻔﺴ ﹸﻪ ﻭﻋﻘ ﹶﻠ ﹸﻪ ﻹﺑﻠﻴﺲ ﻭﺍﺑﺘﻌﺪ ﻋﻦ ﻫﺪ￯ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻤﺒﻴﻦ‪ ،‬ﺇﺫ ﻳﺠﺪ‬ ‫ﹸ‬ ‫ﹶ‬

‫ﺍﻟﻜﺜﻴﺮ ﻣﻦ ﺍﻟﺘﻨﺎﻗﻀﺎﺕ ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﻤﻘﺪﺳﻲ‪ ،‬ﻓﻌﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻤﺜﺎﻝ‪ :‬ﺇ ﱠﻧ ﹸﻪ ﻳﺪﻋﻮ‬ ‫ﹶ‬

‫ﺇﻟﻰ ﻗﺘﻞ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺑﺎﻟﺸﺒﻬﺔ ﹾ‬ ‫ﺇﻥ ﺃﻇﻬﺮﻭﺍ ﻣﺎ ﻳﻈ ﱡﻨ ﹸﻪ ﻭﻻ ﹰﺀ ﺇﻟﻰ ﹶﻣﻦ ﻳﻌﺘﻘﺪ ﺃ ﱠﻧﻬﻢ‬ ‫ﻛﺎﻓﺮﻳﻦ‪ ،‬ﹾ‬ ‫ﻣﺴﻠﻤﻴﻦ ‪ -‬ﺣﺴﺒﻤﺎ ﻳﺮ￯‬ ‫ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻘﺎﺗﻞ ﻣﺨﻄﺌﹰﺎ ﻓﻲ ﺍﻋﺘﻘﺎﺩﻩ ﻭ ﹶﻗﺘﹶﻞ‬ ‫ﹶ‬

‫ﹺ‬ ‫ﺍﻟﻤﻘﺪﺳﻲ ‪ -‬ﱠ‬ ‫ﻳﺒﺮﺭ ﻓﻲ‬ ‫ﺍﻟﻤﺴﻠﻤﻴﻦ‬ ‫ﻓﺈﻥ ﺍﻟﻠﻪ ﻳﺘﻮ ﱠﻟﻰ‬ ‫ﹶ‬ ‫ﺑﺮﺣﻤﺘﻪ‪ ،‬ﻭﻣﻦ ﺑﺎﺏ ﺁﺧﺮ ﹸ‬ ‫ﺍﻟﺼﻔﺤﺔ ﺍﻟﺨﺎﻣﺴﺔ ﻣﻦ ﻛﺘﺎﺑﻪ ﺟﺪﺍﻝ ﺳﻴﺪﻧﺎ ﺇﺑﺮﺍﻫﻴﻢ ﻣﻊ ﺍﻟﻤﻼﺋﻜﺔ ﺑﺨﺼﻮﺹ‬

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‫ﺣﺮﻳﺺ ﻋﻠﻰ ﻫﺪﺍﻳﺘﻬﻢ ﻗﺒﻞ ﺇﻫﻼﻛﻬﻢ ﻭﻳﺘﺠﺎﻭﺯ ﺫﻟﻚ ﻭﻳﻘﻮﻝ‬ ‫ﻗﻮﻡ ﻟﻮﻁ ﺑﺄ ﱠﻧ ﹸﻪ‬ ‫ﹲ‬ ‫ﻣﺎ ﻧﺼﻪ‪) :‬ﺃﻭﻟﻴﺲ ﺍﻟﻔﻘﻪ ﺍﻟﺴﻠﻴﻢ‪ ،‬ﻳﻘﺘﻀﻲ ﺣﻤﻞ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺠﺪﺍﻝ ﺍﻟﻤﻄﻠﻖ‬ ‫ﻭﻓﻬﻤﻪ ﻋﻠﻰ ﺿﻮﺀ ﻗﻮﻝ ﺍﻟﻨﺒﻲ ﺻ ﹼﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪» :‬ﺑﻞ ﺃﺭﺟﻮ ﺃﻥ ﹸﻳﺨ ﹺﺮ ﹶﺝ‬ ‫ﺍﻟﻠﻪ ﻣﻦ ﺃﺻﻼﺑﻬﻢ ﹶﻣﻦ ﻳﻌﺒﺪﹸ ﺍﻟﻠ ﹶﻪ ﻭﺣﺪﻩ ﻻ ﹸﻳﺸ ﹺﺮ ﹸﻙ ﺑﻪ ﺷﻴﺌﹰﺎ«( ﻭﺍﻟﺤﺪﻳﺚ‬ ‫ﹸ‬ ‫ﹴ‬ ‫ﺷﺨﺺ ﻋﺎﻗﻞﹴ ﹾ‬ ‫ﺃﻥ ﻳﺴﺄﻝ‬ ‫ﺃﻱ‬ ‫ﺍﻟﻤﻘﺪﺳﻲ‪:‬‬ ‫ﺭﻭﺍﻩ ﺍﻟﺸﻴﺨﺎﻥ‪ ،‬ﻭﻫﻨﺎ‪ ،‬ﻣﻦ ﺣﻖ ﱢ‬ ‫ﱠ‬

‫ﺍﻟﻨﺒﻲ ﻓﻌ ﹰ‬ ‫ﻼ ﻓﻜﻴﻒ ﹸﺗﻔﺘﻲ ﺑﻘﺘﻞﹺ‬ ‫ﻭﺍﻟﻤﺸﺮﻛﻴﻦ‬ ‫ﺍﻟﻤﺴﻠﻤﻴﻦ‬ ‫ﺇﺫﺍ ﹶ‬ ‫ﹶ‬ ‫ﹶ‬ ‫ﻛﻨﺖ ﺗﺘﺒﻊ ﺳ ﱠﻨ ﹶﺔ ﱢ‬

‫ﹸ‬ ‫ﺳﻴﺎﺳﻴﺎ ﻋﻠﻰ ﺍﻟﻈﻦ ﻭﺍﻟﺸﺒﻬﺔ؟ ﻭﻟﻢ ﻻ ﺗﺮﺟﻮ ﹾ‬ ‫ﺃﻥ ﹸﻳﺨ ﹺﺮ ﹶﺝ‬ ‫ﻳﺨﺘﻠﻒ ﻣﻌﻚ‬ ‫ﻭ ﹶﻣﻦ‬ ‫ﱠ‬

‫ﺭﺳﻮﻝ ﹺ‬ ‫ﹸ‬ ‫ﻭﻣﺮﺩ‬ ‫ﺍﻟﻠﻪ ﻳﺮﺟﻮ؟‬ ‫ﺪﻳﻦ ﻛﻤﺎ ﻛﺎﻥ‬ ‫ﺍﻟﻠﻪ ﻣﻦ ﺃﺻﻼﺑﹺﻬﻢ‬ ‫ﹸ‬ ‫ﻣﻮﺣ ﹶ‬ ‫ﹶ‬ ‫ﱡ‬ ‫ﻣﺆﻣﻨﻴﻦ ﱢ‬

‫ﹺ‬ ‫ﺃﻣﺮﺍﻥ ﻻ ﹶ‬ ‫ﻓﺈﻣﺎ ﹾ‬ ‫ﻭﻏﻴﺮ ﹸﻩ ﻣﻦ‬ ‫ﺍﻟﻤﻘﺪﺳﻲ‬ ‫ﺃﻥ ﻳﻜﻮﻥ‬ ‫ﻫﺬﺍ ﺍﻟﺘﻨﺎﻗﺾ‬ ‫ﺛﺎﻟﺚ ﻟﻬﻤﺎ‪ :‬ﱠ‬ ‫ﹸ‬ ‫ﱡ‬

‫ﺃﺩﻭﺍﺕ ﹺ‬ ‫ﹴ‬ ‫ﺩﻭﻟﻴ ﹴﺔ‪ ،‬ﻭﺿﻤﻦ ﹴ‬ ‫ﹴ‬ ‫ﹴ‬ ‫ﻛﺒﻴﺮﺓ‪ ،‬ﻷ ﱠﻧ ﹸﻪ‬ ‫ﻟﻌﺒﺔ‬ ‫ﺑﻴﺪ‬ ‫ﺷﻴﻮﺥ ﺍﻟﺘﻜﻔﻴﺮ‬ ‫ﹺ‬ ‫ﻣﺨﺎﺑﺮﺍﺕ ﱠ‬

‫ﻳﻘﻊ ﻓﻲ ﻣﺜﻞ ﻫﺬﻩ ﺍﻷﺧﻄﺎﺀ ﹺ‬ ‫ﻣﻦ ﺍﻟﻤﺴﺘﺤﻴﻞ ﹾ‬ ‫ﺍﻃﻼﻉ‬ ‫ﺷﺨﺺ ﻟﻪ‬ ‫ﺍﻟﺠﺴﺎﻡ‬ ‫ﹲ‬ ‫ﹲ‬ ‫ﺃﻥ ﹶ‬ ‫ﹲ‬ ‫ﹺ‬ ‫ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺇﻣﺎ ﺃﻧﻬﻢ‬ ‫ﺑﺴﻴﻂ ﻋﻠﻰ‬ ‫ﻳﺤﺮ ﹸﻛﻬﻢ ﻛﻴﻔﻤﺎ ﻳﺸﺎﺀ‪ ،‬ﺃﻱ‬ ‫ﹲ‬ ‫ﺃﺩﻭﺍﺕ ﺑﻴﺪ ﺇﺑﻠﻴﺲ ﱢ‬

‫ﹺ‬ ‫ﹶ‬ ‫ﺍﻟﺠﺎﻫﻞ ﹸ‬ ‫ﺣﻤﻘﻰ ﻭﺃﻏﺒﻴﺎﺀ‪ ،‬ﻭﻛﻤﺎ ﻫﻮ ﻣﻌﺮﻭﻑ ﱠ‬ ‫ﻳﻔﻌﻞ‬ ‫ﻓﺈﻥ‬ ‫ﺑﻨﻔﺴﻪ ﻣﺎ ﻻ ﻳﻔﻌﻠﻪ‬ ‫ﺑﻪ ﻋﺪﻭﻩ‪.‬‬ ‫ﻭﻻ ﻳﺨﻔﻰ ﻋﻠﻰ ﻗﺎﺭﺉ ﻛﺘﺎﺏ »ﻣﻠﺔ ﺇﺑﺮﺍﻫﻴﻢ«‪ ،‬ﺍﺟﺘﺰﺍﺀ ﺍﻟﻤﺆﻟﻒ ﺍﻵﻳﺎﺕ‬

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‫ﹺ‬ ‫ﺍﻟﻜﻼﻡ)‪ (١‬ﻋﻦ ﺳﻮﺭﺓ ﺍﻟﻤﻤﺘﺤﻨﺔ‬ ‫ﻟﺘﻮﺍﻓﻖﹶ ﻫﻮﺍﻩ ‪ -‬ﻛﻤﺎ ﺃﺳﻠﻔﻨﺎ‬ ‫ﻭﻋﺪﻡ ﺇﻛﻤﺎﻟﻬﺎ‬ ‫ﹶ‬ ‫ﹺ‬ ‫ﺍﻟﻤﻘﺪﺳﻲ ﻭﻻ ﻣﺮ ﹰﺓ ﻓﻲ‬ ‫ﻓﻲ ﺍﻵﻳﺔ ﺍﻟﺮﺍﺑﻌﺔ ﺍﻟﺘﻲ ﻟﻢ ﻳﻜﻤﻠﻬﺎ‬ ‫ﻛﺘﺎﺑﻪ‪ -‬ﻛﺬﻟﻚ‬ ‫ﱡ‬

‫ﹺ‬ ‫ﱢ‬ ‫ﻣﺤﻤ ﹴﺪ‬ ‫ﺮﻳﻦ‪ ،‬ﻭﻟﻴﺲ ﻣﻦ ﻛﻼﻡ ﺳ ﱢﻴﺪﻧﺎ‬ ‫ﻋﻠﻤﺎﺋﻪ ﻣﻦ‬ ‫ﻧﻘﻠﻪ ﻋﻦ ﺑﻌﺾ‬ ‫ﺍﻟﻤﺘﺄﺧ ﹶ‬ ‫ﱠ‬

‫ﺃﻭ ﺍﻟﺼﺤﺎﺑﺔ ﺍﻟﻜﺮﺍﻡ‪ ،‬ﻣﺜﻞ ﻧﻘﻠﻪ ﻗﻮﻟﻬﻢ‪ ) :‬ﹶﻣﻦ ﻗﺎﻝ ﻻ ﺃﻋﺎﺩﻱ ﺍﻟﻤﺸﺮﻛﻴﻦ‬

‫ﻭﻣﻤﻦ ﹶ‬ ‫ﻏﻴﺮ‬ ‫ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻓﻴﻬﻢ‪:‬‬ ‫ﻗﺎﻝ ﹸ‬ ‫ﹴ‬ ‫ﻣﺴﻠﻢ ﱠ‬ ‫ﺃﻭ ﻋﺎﺩﺍﻫﻢ ﻭﻟﻢ ﻳﻜ ﱢﻔﺮﻫﻢ ﻓﻬﻮ ﹸ‬

‫ﹶ‬ ‫ﹶ‬ ‫ﹴ‬ ‫ﹴ‬ ‫ﺑﺒﻌﺾ‬ ‫ﻭﻧﻜﻔﺮ‬ ‫ﺑﺒﻌﺾ‬ ‫ﻧﺆﻣﻦ‬ ‫»ﻭﻳﻘﻮﻟﻮﻥ‬ ‫ﻭﻳﺮﻳﺪﻭﻥ ﺃﻥ ﻳ ﱠﺘﺨﺬﻭﺍ ﺑﻴﻦ ﺫﻟﻚ‬ ‫ﹸ‬ ‫ﹸ‬

‫ﺳﺒﻴ ﹰ‬ ‫ﻼ‪ ،‬ﺃﻭﻟﺌﻚ ﻫﻢ ﺍﻟﻜﺎﻓﺮﻭﻥ ﺣ ﹰﻘﺎ ﻭﺍﻋﺘﺪﻧﺎ ﻟﻠﻜﺎﻓﺮﻳﻦ ﻋﺬﺍ ﹰﺑﺎ ﻣﻬﻴﻨﹰﺎ«‪ .‬ﻭﻫﺬﻩ‬

‫ﹸ‬ ‫ﺍﻟﺸﻴﻄﺎﻥ ﺳﻮ ﹶﺀ ﻋﻤﻠﻬﻢ‪،‬‬ ‫ﺍﻵﻳﺔ ﺗﻨﻄﺒﻖ ﻋﻠﻴﻬﻢ ﻗﺒﻞ ﻏﻴﺮﻫﻢ ﻭﻟﻜﻦ ﺯ ﱠﻳﻦ ﻟﻬﻢ‬ ‫ﹴ‬ ‫ﹶ‬ ‫ﺘﻄﺮ ﹶ‬ ‫ﻓﺎﻟﺘﻜﻔﻴﺮ ﱡﻳ ﹶ‬ ‫ﺁﻳﺎﺕ ﺻﺮﻳﺤ ﹰﺔ ﻭﺍﺿﺤ ﹰﺔ ﻣﻦ‬ ‫ﻬﻤﻠﻮﻥ‬ ‫ﻓﻮﻥ ﻫﻢ ﹶﻣﻦ ﹸﻳ‬ ‫ﻮﻥ ﹸ‬ ‫ﺍﻟﻤ ﱢ‬

‫ﹶ‬ ‫ﻭﻳﺘﻤﺴ ﹶ‬ ‫ﹴ‬ ‫ﻳﻬﻤﻠﻮﻥ ﺁﻳ ﹰﺔ ﺻﺮﻳﺤ ﹰﺔ ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﻠﻪ‬ ‫ﺑﺒﻌﺾ‪ ،‬ﺇﺫ‬ ‫ﻜﻮﻥ‬ ‫ﻛﺘﺎﺏ ﺍﻟﻠﻪ‬ ‫ﱠ‬

‫ﹺ‬ ‫ﻭﻗﺴﻂ ﺍﻟﻜﺎﻓﺮﻳﻦ‬ ‫ﺗﺪﻋﻮ ﺇﻟﻰ ﱢﺑﺮ‬ ‫ﻣﻤﻦ ﻟﻢ ﹸﻳﻘﺎﺗﻠﻮﺍ ﺍﻟﻤﺴﻠﻤﻴﻦ‬ ‫ﹶ‬ ‫ﻭﺍﻟﻤﺸﺮﻛﻴﻦ ﱠ‬

‫ﻭﻟﻢ ﻳﺨﺮﺟﻮﻫﻢ ﻣﻦ ﺩﻳﺎﺭﻫﻢ‪ ،‬ﻭﻳﺤﺎﻭﻟﻮﻥ ﺃﻥ ﻳﺠﻌﻠﻮﺍ ﻋﻼﻗﺔ ﺍﻟﻤﺴﻠﻤﻴﻦ‬

‫ﹴ‬ ‫ﻋﺪﺍﻭﺓ ﻭﺑﻐﻀﺎﺀ‪ ،‬ﻣﺨﺎﻟﻔﻴﻦ ﺑﺬﻟﻚ ﺃﻣﺮ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ‪ :‬ﱠ‬ ‫ﻣﻊ ﺍﻟﺠﻤﻴﻊ ﻋﻼﻗ ﹶﺔ‬ ‫)ﻻ‬ ‫ﻳﻦ ﹶﻭ ﹶﻟ ﹾﻢ ﹸﻳ ﹾﺨ ﹺﺮ ﹸﺟ ﹸ‬ ‫ﻳﻦ ﹶﻟ ﹾﻢ ﹸﻳ ﹶﻘﺎﺗﹺ ﹸﻠ ﹸ‬ ‫ﹶﻳ ﹾﻨ ﹶﻬ ﹸ‬ ‫ﺍﻟﺪ ﹺ‬ ‫ﻮﻛ ﹾﻢ ﹺﻓﻲ ﱢ‬ ‫ﻮﻛﻢ ﱢﻣﻦ ﹺﺩ ﹶﻳﺎ ﹺﺭ ﹸﻛ ﹾﻢ‬ ‫ﺎﻛ ﹸﻢ ﺍﻟ ﱠﻠ ﹸﻪ ﹶﻋ ﹺﻦ ﺍ ﱠﻟ ﹺﺬ ﹶ‬ ‫ﻴﻦ(﴿ﺍﻟﻤﻤﺘﺤﻨﺔ‪،﴾٨:‬‬ ‫ﹶﺃﻥ ﹶﺗ ﹶﺒ ﱡﺮ ﹸ‬ ‫ﻭﻫ ﹾﻢ ﹶﻭ ﹸﺗ ﹾﻘ ﹺﺴ ﹸﻄﻮﺍ ﺇﹺ ﹶﻟ ﹾﻴ ﹺﻬ ﹾﻢ ﺇﹺﻥﱠ ﺍﻟ ﱠﻠ ﹶﻪ ﹸﻳ ﹺﺤ ﱡﺐ ﺍ ﹾﻟ ﹸﻤ ﹾﻘ ﹺﺴ ﹺﻄ ﹶ‬ ‫)‪ (١‬ﺍﻧﻈﺮ‪ ،‬ﺻﻔﺤﺔ ‪٧‬ﻭ ‪ ،٨‬ﻣﻦ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪.‬‬

‫‪‬‬

‫ﺍﻟﻤﻘﺪﺳﻲ ﻵﻳﺔ ﺭﻗﻢ‪ ٢٥١‬ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﻓﻲ ﺍﻟﺼﻔﺤﺔ‬ ‫ﺍﺟﺘﺰﺍﺀ‬ ‫ﻛﺬﻟﻚ‬ ‫ﹸ‬ ‫ﱢ‬

‫ﺩﻓﻊ ﹺ‬ ‫ﺍﻟﻠﻪ‬ ‫‪ ٣١‬ﻣﻦ ﻛﺘﺎﺑﻪ ﺣﻴﺚ ﻧﻘﻞ ﺍﻟﺠﺰﺀ ﺍﻵﺗﻲ ﻣﻦ ﺍﻵﻳﺔ ﻓﻘﻂ‪) :‬ﻭﻟﻮﻻ ﹸ‬ ‫ﺍﻟﻨﺎﺱ ﹶ‬ ‫ﹸ‬ ‫ﹴ‬ ‫ﺍﻷﺭﺽ( ﻭﻳﻘﻮﻝ ﻓﻲ ﺗﻔﺴﻴﺮ ﻫﺬﻩ ﺍﻵﻳﺔ‪:‬‬ ‫ﺑﺒﻌﺾ ﻟﻔﺴﺪﺕ‬ ‫ﺑﻌﻀﻬﻢ‬ ‫ﹶ‬

‫ﺩﻳﻦ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﱠ‬ ‫ﺇﻋﻼﺀ ﹺ‬ ‫ﺍﻟﻠﻪ‬ ‫ﻭﺍﻟﺒﻼﺀ‪ ،‬ﻭﺑﺬﻟﻚ ﻳﻜﻮﻥ‬ ‫ﺑﺎﻟﻤﺪﺍﻓﻌﺔ‬ ‫ﻳﻈﻬﺮ ﱠﺇﻻ‬ ‫ﻳﻦ ﻻ‬ ‫)ﺇﻥ ﺍﻟﺪﱢ ﹶ‬ ‫ﹸ‬ ‫ﹸ‬

‫ﺍﻟﺸ ﹺ‬ ‫ﹺ‬ ‫ﹸ‬ ‫ﺍﻟﻨﺎﺱ ﻭﺇﺧﺮﺍﺟﻬﻢ ﻣﻦ ﱢ‬ ‫ﹺ‬ ‫ﺮﻙ‬ ‫ﻭﺇﻧﻘﺎﺫ‬ ‫ﺑﺎﺧﺘﻼﻑ ﹸﺻ ﹶﻮ ﹺﺭ ﹺﻩ(‪ .‬ﻭﻛﻼﻣﻪ ﻫﺬﺍ‬

‫ﹺ‬ ‫ﻛﺘﺎﺏ ﺍﻟﻠﻪ ﱠ‬ ‫ﹺ‬ ‫ﺗﺤﺮﻳﻒ‬ ‫ﻗﻤ ﹸﺔ‬ ‫ﻷﻥ ﻫﺬﻩ ﺍﻵﻳﺔ ﻻ ﺗﻌﻨﻲ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ‪ ،‬ﺑﺪﻟﻴﻞ ﻗﻮﻟﻪ‬ ‫ﱠ‬

‫ﻳﻦ ﹸﺃ ﹾﺧ ﹺﺮ ﹸﺟﻮﺍ ﹺﻣﻦ ﹺﺩ ﹶﻳﺎ ﹺﺭ ﹺﻫﻢ ﺑﹺ ﹶﻐ ﹾﻴ ﹺﺮ ﹶﺣ ﱟﻖ ﺇﹺ ﱠﻻ ﹶﺃﻥ ﹶﻳ ﹸﻘﻮ ﹸﻟﻮﺍ ﹶﺭ ﱡﺑﻨﹶﺎ ﺍﻟ ﱠﻠ ﹸﻪ ﹶﻭ ﹶﻟ ﹾﻮ ﹶﻻ‬ ‫ﺗﻌﺎﻟﻰ‪) :‬ﺍ ﱠﻟ ﹺﺬ ﹶ‬ ‫ﺍﺕ ﹶﻭ ﹶﻣ ﹶﺴ ﹺ‬ ‫ﺎﺱ ﹶﺑ ﹾﻌ ﹶﻀ ﹸﻬﻢ ﺑﹺ ﹶﺒ ﹾﻌ ﹴ‬ ‫ﺎﺟﺪﹸ‬ ‫ﺾ ﱠﻟ ﹸﻬ ﱢﺪ ﹶﻣ ﹾﺖ ﹶﺻ ﹶﻮ ﹺﺍﻣ ﹸﻊ ﹶﻭﺑﹺ ﹶﻴ ﹲﻊ ﹶﻭ ﹶﺻ ﹶﻠ ﹶﻮ ﹲ‬ ‫ﹶﺩ ﹾﻓ ﹸﻊ ﺍﻟ ﱠﻠ ﹺﻪ ﺍﻟ ﱠﻨ ﹶ‬

‫ﻨﺼ ﹸﺮ ﹸﻩ ﺇﹺﻥﱠ ﺍﻟ ﱠﻠ ﹶﻪ ﹶﻟ ﹶﻘ ﹺﻮ ﱞﻱ ﹶﻋ ﹺﺰﻳﺰﹲ (‬ ‫ﻨﺼ ﹶﺮﻥﱠ ﺍﻟ ﱠﻠ ﹸﻪ ﹶﻣﻦ ﹶﻳ ﹸ‬ ‫ﺍﺳ ﹸﻢ ﺍﻟ ﱠﻠ ﹺﻪ ﹶﻛﺜﹺ ﹰﻴﺮﺍ ﹶﻭ ﹶﻟ ﹶﻴ ﹸ‬ ‫ﹸﻳ ﹾﺬ ﹶﻛ ﹸﺮ ﹺﻓ ﹶﻴﻬﺎ ﹾ‬

‫ﻳﻮﺿ ﹸﺢ ﱠ‬ ‫ﱢ‬ ‫ﹺ‬ ‫ﺍﻟﻨﺎﺱ‬ ‫ﺩﻓﻊ‬ ‫﴿ﺍﻟﺤﺞ‪ ﴾٤٠:‬ﻓﺎﻟﻠﻪ ‪ -‬ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ – ﻫﻨﺎ‪،‬‬ ‫ﺃﻥ ﹶ‬ ‫ﹶ‬ ‫ﹴ‬ ‫ﺑﻌﻀﻬﻢ‬ ‫ﺑﺒﻌﺾ ﻛﺎﻥ ﺳﺒ ﹰﺒﺎ ﻓﻲ ﻋﺪﻡ ﻫﺪﻡ ﺻﻮﺍﻣﻊ ﻭﻣﺴﺎﺟﺪ‪ ،‬ﻓﺎﻟﺪﻓﻊ ﻓﻲ‬ ‫ﺍﻵﻳﺘﻴﻦ ﻻ ﻳﺄﺗﻲ ﺑﻤﻌﻨﻰ ﺍﻟﻘﺘﺎﻝ‪ ،‬ﻭﺇﻧﻤﺎ ﺍﻟﺘﻨﺎﻓﺲ ﺍﻟﻤﺒﻨﻲ ﻋﻠﻰ ﺣﺴﻦ ﺍﻟﻨﻴﺔ‪.‬‬ ‫ﻭﻟﺬﻟﻚ ﺑﻴﻦ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﺃﻥ ﺍﻟﺪﻓﻊ ﻳﺆﺩﻱ ﺇﻟﻰ ﻋﺪﻡ ﻓﺴﺎﺩ ﺍﻷﺭﺽ ﻓﻲ ﺍﻵﻳﺔ‬ ‫ﺍﻟﺬﻱ ﺫﻛﺮﻫﺎ ﺍﻟﻤﻘﺪﺳﻲ ﻓﻲ ﻛﺘﺎﺑﻪ ﻷﻥ ﺍﻟﺘﻨﺎﻓﺲ ﺑﻄﺒﻴﻌﺔ ﺣﺎﻟﻪ ﻳﻔﺮﺯ ﺍﻷﻓﻜﺎﺭ‬ ‫ﺍﻷﻓﻀﻞ ﻭﺍﻷﺑﺮﺯ‪ .‬ﺃﻣﺎ ﺑﻘﺎﺀ ﺩﻭﺭ ﺍﻟﻌﺒﺎﺩﺓ ﻛﺎﻟﻤﺴﺎﺟﺪ ﻭﺍﻟﺼﻠﻮﺍﺕ ﻭﺍﻟﺒﻴﻊ‬ ‫ﻭﺍﻟﺼﻮﺍﻣﻊ ﻓﻲ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻓﻴﺆﻛﺪ ﻋﻠﻰ ﺑﻘﺎﺀ ﺍﻟﺘﺪﺍﻓﻊ )ﺍﻟﺘﻨﺎﻓﺲ( ﺑﻴﻦ ﺍﻟﻨﺎﺱ‬ ‫‪‬‬

‫ﻋﻠﻰ ﻣﺨﺘﻠﻒ ﺍﻋﺘﻘﺎﺩﺍﺗﻬﻢ‪ ،‬ﻭﺑﻤﺎ ﻳﻀﻤﻦ ﻋﺪﻡ ﻓﺴﺎﺩ ﺍﻷﺭﺽ ﻭﺣﺮﻳﺔ ﺍﻟﺘﻌﺒﻴﺮ‬ ‫ﻭﻛﻞ ﺣﺴﺐ ﺍﻋﺘﻘﺎﺩﻩ‪.‬‬ ‫ﺇﻥ ﺑﻘﺎﺀ ﺍﻟﺼﻮﺍﻣﻊ ﻭﺍﻟﻤﺴﺎﺟﺪ ﻭﺍﻟﻤﺸﺮﻛﻴﻦ ﻭﺍﻟﻤﻠﺤﺪﻳﻦ ﻓﻲ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ‪،‬‬ ‫ﺃﻣﺮ ﻃﺒﻴﻌﻲ ﻭﻟﻮ ﺷﺎﺀ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻵﻣﻦ ﱡ‬ ‫ﻛﻞ ﹶﻣﻦ ﻓﻲ ﺍﻷﺭﺽ ﻛﻤﺎ ﻓﻲ ﻗﻮﻟﻪ‬ ‫)ﻭ ﹶﻟﻮ ﹶﺷ ﹶﺎﺀ ﹶﺭ ﱡﺑ ﹶﻚ ﹶﻵ ﹶﻣ ﹶﻦ ﹶﻣﻦ ﹺﻓﻲ ﹾ ﹶ‬ ‫ﺍﻷ ﹾﺭ ﹺ‬ ‫ﻧﺖ ﹸﺗ ﹾﻜ ﹺﺮ ﹸﻩ‬ ‫ﺽ ﹸﻛ ﱡﻠ ﹸﻬ ﹾﻢ ﹶﺟ ﹺﻤ ﹰﻴﻌﺎ ﹶﺃ ﹶﻓ ﹶﺄ ﹶ‬ ‫ﺗﻌﺎﻟﻰ‪ :‬ﹶ ﹾ‬ ‫ﹲ‬ ‫ﻳﻤﺮ‬ ‫ﻭﻟﻜﻦ ﺍﻟﺤﻴﺎ ﹶﺓ‬ ‫ﻴﻦ( ﴿ﻳﻮﻧﺲ‪،﴾٩٩:‬‬ ‫ﺎﺱ ﹶﺣ ﱠﺘ ٰﻰ ﹶﻳ ﹸﻜﻮ ﹸﻧﻮﺍ ﹸﻣﺆﹾ ﹺﻣﻨﹺ ﹶ‬ ‫ﱠ‬ ‫ﺍﻟ ﱠﻨ ﹶ‬ ‫ﻣﺮﺣﻠﺔ ﱡ‬ ‫ﺍﻟﺼﺎﻟﺢ ﻣﻦ ﺍﻟﻄﺎﻟﺢ‪ .‬ﻭﺗﺠﺐ ﻣﻼﺣﻈﺔ ﱠ‬ ‫ﺍﻟﻠﻪ‬ ‫ﺃﻥ ﺍﻟﺘﻤﻴﻴﺰﹶ‬ ‫ﺑﻬﺎ ﺍﻹﻧﺴﺎﻥ ﻟﻴﻤ ﱢﻴﺰ ﹸ‬ ‫ﹶ‬

‫ﺩﻳﻨﻲ ﻓﻘﻂ‪ ،‬ﺑﻞ ﹼ‬ ‫ﹴ‬ ‫ﻛﺒﻴﺮ؛ ﻓﻼ‬ ‫ﻟﻴﺲ ﻋﻠﻰ‬ ‫ﺇﻥ ﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﻟﺢ ﻟﻪ ﹲ‬ ‫ﺩﻭﺭ ﹲ‬ ‫ﺃﺳﺎﺱ ﱟ‬

‫ﻗﻴﻤﺔ ﻹﺳﻼ ﹺﻡ ﹴ‬ ‫ﹺ‬ ‫ﻓﺮﺩ ﺑﻼ ﻋﻤﻞﹴ‬ ‫ﺍﻟﻨﺎﺱ ﹶﻣﻦ ﻧﻔﻊ ﺍﻟﻨﺎﺱ‪ .‬ﻛﻤﺎ‬ ‫ﻭﺧﻴﺮ‬ ‫ﺻﺎﻟﺢ‪،‬‬ ‫ﹴ‬ ‫ﹸ‬ ‫ﻧﻼﺣﻆ ﱠ‬ ‫ﺍﻟﻤﻘﺪﺳﻲ ﱠ‬ ‫ﻴﻄﺎﻧﻲ ﻭﺩﻋﻮﺗﻪ ﺇﻟﻰ ﻗﺘﺎﻝ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻫﻲ‬ ‫ﺍﻟﺸ‬ ‫ﺗﻔﺴﻴﺮ‬ ‫ﺃﻥ‬ ‫ﹶ‬ ‫ﱢ‬ ‫ﱠ‬

‫ﹲ‬ ‫ﺳﺨﻴﻔﺔ‪ .‬ﻓﻼ ﻫﻮ ﻭﻏﻴﺮﻩ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻘﺘﻞ ﻛﻞ ﹶﻣﻦ ﹸﻳﺨﺎﻟﻔﻪ ﺍﻟﺮﺃﻱ ﺃﻭ‬ ‫ﺩﻋﻮﺓ‬ ‫ﺟﻤﻴﻌﺎ ﻣﻦ ﱢ‬ ‫ﹾ‬ ‫ﺍﻟﺸﺮﻙ ﺇﻟﻰ ﺍﻹﻳﻤﺎﻥ‪ ،‬ﺑﻞ ﻋﻠﻰ ﺍﻟﻌﻜﺲ ﻣﻦ‬ ‫ﺍﻟﻨﺎﺱ‬ ‫ﺃﻥ ﹸﻳﺨ ﹺﺮ ﹶﺝ‬ ‫ﹰ‬ ‫ﹶ‬ ‫ﺫﻟﻚ‪ ،‬ﺃﺛﺒﺘﺖ ﺗﺠﺎﺭﺏ ﺑﻦ ﻻﺩﻥ ﻭﻣﺎ ﺟﺮ￯ ﻓﻲ ﺍﻟﻌﺮﺍﻕ ﻭﺃﻓﻐﺎﻧﺴﺘﺎﻥ ﺇ ﱠﻧﻬﻢ‬

‫ﺃﺑﻌﺪﻭﺍ ﺍﻟﻨﺎﺱ ﻋﻦ ﺩﻳﻦ ﺍﻟﺤﻖ ﻭ ﺑﻐﻀﻮﻫﻢ ﻓﻴﻪ ﻭﻧﻔﺮﻭﻫﻢ ﻣﻨﻪ ﻭﺳﺎﻫﻤﻮﺍ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﺷﺒﺎﺏ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺑﺨﺪﺍﻋﻬﻢ ﻭﺟﻌﻠﻬﻢ ﺃﺩﺍ ﹰﺓ ﻣﻦ ﺃﺩﻭﺍﺕ‬ ‫ﺧﻴﺮﺓ‬ ‫ﻓﻲ ﺇﺿﻼﻝ‬

‫ﺍﻟﺸﻴﻄﺎﻥ‪ ،‬ﻟﻘﺘﻞ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻗﺒﻞ ﻏﻴﺮﻫﻢ‪ ،‬ﺍﻋﺘﻤﺎ ﹰﺩﺍ ﻋﻠﻰ ﺍﻟﻈﻦ ﻭﺍﻟﺸﺒﻬﺔ‪ ،‬ﺑﻐ ﹰﻴﺎ‬ ‫‪‬‬

‫ﻭﻋﺪﻭﺍ ﹰﻧﺎ‪ .‬ﻭﻫﺬﺍ ﻫﻮ ﻫﺪﻑ ﺇﺑﻠﻴﺲ ﺍﻟﺬﻱ ﺍﻣﺘﻄﺎﻫﻢ ﻟﺘﺤﻘﻴﻖ ﻣﺂﺭﺑﻪ‪.‬‬ ‫ﻣﻦ ﺗﻠﺒﻴﺲ ﺇﺑﻠﻴﺲ ﹰ‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻣﺎ ﻧﺠﺪﻩ ﻓﻲ ﺍﻟﺼﻔﺤﺔ ‪ ٢١‬ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﺇﺫ ﺃﻭﺭﺩ‬

‫ﺎﺅ ﹸﻛﻢ ﹾ ﹶ‬ ‫ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪ ) :‬ﹶﻗ ﹶ‬ ‫ﺍﻷ ﹾﻗ ﹶﺪ ﹸﻣﻮﻥﹶ ‪،‬‬ ‫ﺎﻝ ﹶﺃ ﹶﻓ ﹶﺮ ﹶﺃ ﹾﻳﺘﹸﻢ ﱠﻣﺎ ﹸﻛﻨﺘ ﹾﹸﻢ ﹶﺗ ﹾﻌ ﹸﺒﺪﹸ ﻭﻥﹶ ‪ ،‬ﹶﺃﻧﺘ ﹾﹸﻢ ﹶﻭﺁ ﹶﺑ ﹸ ﹸ‬ ‫ﻴﻦ ( ﴿ﺍﻟﺸﻌﺮﺍﺀ‪ ،﴾٧٧-٧٥:‬ﺇﺫ ﻳﺴﺘﺪﻝ‬ ‫ﹶﻓﺈﹺ ﱠﻧ ﹸﻬ ﹾﻢ ﹶﻋﺪﹸ ﱞﻭ ﱢﻟﻲ ﺇﹺ ﱠﻻ ﹶﺭ ﱠﺏ ﺍ ﹾﻟ ﹶﻌ ﹶﺎﻟ ﹺﻤ ﹶ‬ ‫ﻣﻤﻦ‬ ‫ﺑﻬﺬﻩ ﺍﻵﻳﺎﺕ ﻋﻠﻰ ﻋﺪﺍﻭﺓ ﺍﻟﻤﺸﺮﻛﻴﻦ ﻭﺍﻟﻜﺎﻓﺮﻳﻦ ﻭﺣﺘﻰ ﺍﻟﻤﺴﻠﻤﻴﻦ ﱠ‬

‫ﹴ‬ ‫ﹴ‬ ‫ﻳﺨﺎﻟﻔﻮ ﹶﻧ ﹸﻪ ﺳﻴﺎﺳ ﹰﻴﺎ‪ ،‬ﻓﻲ ﺣﻴﻦ ﱠ‬ ‫ﻭﺍﺿﺤﺔ ﺇﻟﻰ‬ ‫ﻭﺑﺼﻮﺭﺓ‬ ‫ﻳﻌﻮﺩ‬ ‫ﺃﻥ ﺍﻟﻀﻤﻴﺮ ”ﻫﻢ“ ﹸ‬

‫ﺍﻟﻤﻌﺒﻮﺩﻳﻦ ﻣﻦ ﺩﻭﻥ ﺍﻟﻠﻪ‪ ،‬ﻳﻌﻨﻲ ﱠ‬ ‫ﺗﺘﻢ‬ ‫ﺃﻥ ﺍﻟﻌﺪﻭ ﻫﻢ ﺍﻷﺻﻨﺎﻡ ﺃﻭ ﺍﻷﻓﻜﺎﺭ ﺍﻟﺘﻲ ﱡ‬

‫ﻋﺒﺎﺩ ﹸﺗﻬﺎ ﹺﻣﻦ ﺩﻭﻥ ﺍﻟﻠﻪ‪ ،‬ﻭﻟﻴﺲ ﺍﻟﻨﺎﺱ ﻷ ﱠﻧ ﹸﻪ ﻟﻮ ﻛﺎﻥ ﺍﻟﻤﻘﺼﻮﺩ ﺑﻪ ﺍﻟﻨﺎﺱ‪ ،‬ﻟﻜﺎﻥ‬ ‫ﻋﺪﻭ ﻟﻲ( ﻷ ﱠﻧ ﹸﻪ ﹸﻳﺨﺎﻃ ﹸﺒﻬﻢ ﺑﺸﻜﻞﹴ ﻣﺒﺎﺷ ﹴﺮ‪ ،‬ﻓﻬﺬﺍ ﺍﻟﺸﺨﺺ ﻳﺮﻳﺪ‬ ‫ﺍﻟﺘﻌﺒﻴﺮ )ﻓﺄﻧﺘﻢ ﹲ‬

‫ﹴ‬ ‫ﻋﺪﺍﻭﺓ ﻭﺑﻐﻀﺎ ﹶﺀ ﻣﺘﻨﺎﺳ ﹰﻴﺎ ﻗﻮﻟﻪ‬ ‫ﺃﻥ ﻳﺠﻌﻞ ﻋﻼﻗﺔ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺑﺎﻟﻨﺎﺱ ﻋﻼﻗ ﹶﺔ‬ ‫ﺗﻌﺎﻟﻰ‪) :‬ﻭﻣﺎ ﺃﺭﺳﻠﻨﺎﻙ ﱠﺇﻻ ﺭﺣﻤ ﹰﺔ ﻟﻠﻌﺎﻟﻤﻴﻦ( ﻭﻻﺣﻆ ﺗﻌﺒﻴﺮ ”ﺍﻟﻌﺎﻟﻤﻴﻦ“‬

‫ﻭﻟﻴﺲ ”ﺍﻟﻤﺴﻠﻤﻴﻦ“‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﺍﻷﻣﺮ ﺑﻴﺪﻩ ﻟﺠﻌﻠﻬﺎ )ﻭﻣﺎ ﺃﺭﺳﻠﻨﺎﻙ ﱠﺇﻻ ﻧﻘﻤ ﹰﺔ‬

‫ﻋﻠﻰ ﺍﻟﻌﺎﻟﻤﻴﻦ‪(.‬‬ ‫ﱡ‬ ‫ﻳﺴﺘﺪﻝ ﺑﺄﻓﻌﺎﻝ ﻧﻤﺮﻭﺩ ﻣﻊ ﺳﻴﺪﻧﺎ ﺇﺑﺮﺍﻫﻴﻢ ﺃﻭ ﺑﺄﻓﻌﺎﻝ‬ ‫ﻣﻦ ﺗﻠﺒﻴﺲ ﺇﺑﻠﻴﺲ‪ ،‬ﺃ ﱠﻧﻪ‬ ‫ﺳﺎﺩﺍﺕ ﻗﺮﻳﺶ ﻣﻊ ﺳﻴﺪﻧﺎ ﻣﺤﻤﺪ ﻭﻳﺴﺘﻨﻜﺮﻫﺎ‪ ،‬ﻭﻓﻲ ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ‪ ،‬ﻳﺪﻋﻮ‬ ‫ﺷﺒﺎﺏ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺇﻟﻰ ﺗﻄﺒﻴﻖ ﺃﻓﻌﺎﻝ ﻫﺆﻻﺀ ﺍﻟﻄﻐﺎﺓ ﻭﺗﺮﻙ ﺃﻓﻌﺎﻝ ﺍﻷﻧﺒﻴﺎﺀ؛‬ ‫‪‬‬

‫ﻣﺒﺮﺭﺍ ﺩﻋﻮ ﹶﺗ ﹸﻪ ﹶ‬ ‫ﻓﻤﺜ ﹰ‬ ‫ﺍﻟﻤﺸﺮﻛﻴﻦ ﻓﻲ ﺍﻟﺼﻔﺤﺔ ‪ ٢٠‬ﻣﻦ ﻛﺘﺎﺑﻪ‪ :‬ﱠ‬ ‫)ﻓﺈﻥ‬ ‫ﻗﺘﻞ‬ ‫ﹶ‬ ‫ﻼ ﻳﻘﻮﻝ ﹰ‬ ‫ﻳﺼﺮ ﹸﺡ ﺑﺎﻟﻌﺪﺍﻭﺓ ﻟﻠﻤﺸﺮﻛﻴﻦ ﻭﺍﻟﺒﺮﺍﺀﺓ ﻣﻨﻬﻢ ﻻ ﻳﺘﺮﻛﻮﻧﻪ ﺑﻴﻦ ﺃﻇﻬﺮﻫﻢ‬ ‫ﹶﻣﻦ ﱢ‬

‫ﺇﻥ ﻭﺟﺪﻭﺍ ﺇﻟﻰ ﺫﻟﻚ ﺳﺒﻴ ﹰ‬ ‫ﻼ( ﻭﻫﻮ ﻳﺮﻳﺪ ﹾ‬ ‫ﻭﺇﻣﺎ ﺃﺧﺮﺟﻮﻩ ﹾ‬ ‫ﺃﻥ‬ ‫ﺑﻞ ﱠﺇﻣﺎ ﻗﺘﻠﻮﻩ ﱠ‬

‫ﺃﻥ ﹶ‬ ‫ﻳﻘﻮﻝ‪ :‬ﻣﺎ ﺩﺍﻣﻮﺍ ﻳﻔﻌﻠﻮﻥ ﺫﻟﻚ ﺑﻨﺎ ﻓﺎﻟﻤﻔﺮﻭﺽ ﹾ‬ ‫ﻧﻔﻌﻞ ﺑﻬﻢ ﺍﻟﺸﻲﺀ ﻧﻔﺴﻪ‬

‫ﻭﻛﺄﻧﻨﺎ ﻟﺴﻨﺎ ﺃﻣﺔ ﻣﺤﻤﺪ ﺍﻟﻘﺎﺋﻞ‪» :‬ﺇﻧﻤﺎ ﺑﻌﺜﺖ ﻷﺗﻤﻢ ﻣﻜﺎﺭﻡ ﺍﻷﺧﻼﻕ«‪ ،‬ﺑﻞ‬

‫ﻛﻞ ﹺ‬ ‫ﻛﺄﻧﻨﺎ ﺃﻣﺔ ﻗﻄﺎﻉ ﻃﺮﻕ ﱡ‬ ‫ﺍﻟﺴﻴﻄﺮﺓ ﻋﻠﻰ ﺍﻟﺤﻜﻢ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﻐﺪ ﹺﺭ‬ ‫ﻫﺪﻓﻬﺎ ﱠ‬ ‫ﻭﺍﻟﺸ ﹺ‬ ‫ﻭﺍﻟﺘﻔﺠﻴ ﹺﺮ ﻭﺍﻟﻘﺘﻞﹺ ﻋﻠﻰ ﱠ‬ ‫ﺍﻟﻈ ﱢﻦ ﱡ‬ ‫ﺒﻬﺔ‪.‬‬

‫ﺼﻮﺭ ﻟﻨﺎ ﱠ‬ ‫ﺃﻥ ﺍﻹﺳﻼﻡ ﻻ ﻳﺴﺘﻘﻴﻢ ﱠﺇﻻ ﺑﻌﺪﺍﺀ‬ ‫ﻭﻣﻦ ﺗﻠﺒﻴﺲ ﺇﺑﻠﻴﺲ‪ ،‬ﺃ ﱠﻧﻪ ﹸﻳ ﱢ‬

‫ﹶ‬ ‫ﻳﻀﻴﻒ ﺇﻟﻰ ﺃﺭﻛﺎﻥ ﺍﻹﺳﻼﻡ ﺭﻛﻨﹰﺎ ﺟﺪﻳﺪﹰ ﺍ‪ .‬ﻭﻳﺎ‬ ‫ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻭﻛﺄ ﱠﻧﻪ ﻳﺮﻳﺪﹸ ﺃﻥ‬

‫ﹺ‬ ‫ﺃﻫﻢ ﺍﻷﺭﻛﺎﻥ‪ ،‬ﺑﺪﻟﻴﻞ‬ ‫ﻟﻴﺘﻪ ﺍﻛﺘﻔﻰ‬ ‫ﹸ‬ ‫ﺍﻟﺮﻛﻦ ﻭﺇ ﱠﻧﻤﺎ ﺣﺎﻭﻝ ﺟﻌﻠﻪ ﱠ‬ ‫ﺑﺈﺿﺎﻓﺔ ﻫﺬﺍ ﱡ‬

‫ﺃ ﱠﻧ ﹸﻪ ﻳﻨﻘﻞ ﻣﻦ ﻛﻼﻡ ﹺ‬ ‫ﱢ‬ ‫ﺗﻄﺮ ﹰﻓﺎ ﻗﻮﻟﻪ‪ ) :‬ﹶﻣﻦ‬ ‫ﺑﻌﺾ‬ ‫ﺍﻟﻤﺘﺄﺧ ﹶ‬ ‫ﺮﻳﻦ ﱠ‬ ‫ﻣﻤﻦ ﻻ ﻳﻘ ﱡﻠﻮﻥ ﻋﻨﻪ ﱡ‬

‫ﹶ‬ ‫ﺮﻫﻢ؟ ﻓﻬﻮ ﻏﻴﺮ ﻣﺴﻠﻢ(!!!‬ ‫ﻗﺎﻝ ﻻ ﹸﺃﻋﺎﺩﻱ ﺍﻟﻤﺸﺮﻛﻴﻦ‪ ،‬ﺃﻭ ﻋﺎﺩﺍﻫﻢ ﻭﻟﻢ ﻳﻜ ﱢﻔ ﹸ‬ ‫ﻭﻫﺬﺍ ﹲ‬ ‫ﻏﺮﻳﺐ ﻷ ﱠﻧ ﹸﻪ ﻳﺠﻌﻞ ﻣﻘﻴﺎﺱ ﺇﻳﻤﺎﻥ ﺍﻟﻔﺮﺩ ﻫﻮ ﻋﺪﺍﺀ ﺍﻵﺧﺮﻳﻦ‬ ‫ﻗﻮﻝ‬ ‫ﹲ‬

‫ﻭﺍﻟﺼﻮﻡ ﻭﺍﻟﺤﺞ ﻭﺑﺮ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻭﻋﺪﻡ ﺍﻟﺴﺮﻗﺔ‬ ‫ﺍﻟﺼﻼﺓ‬ ‫ﱠ‬ ‫ﻭﺗﻜﻔﻴﺮﻫﻢ ﻭﻟﻴﺲ ﱠ‬ ‫ﻭﺣﻔﻆ ﺍﻷﻣﺎﻧﺎﺕ ﻭﺍﻟﻜﻠﻤﺔ ﺍﻟﻄﻴﺒﺔ ﻭﺍﻟﺼﺪﻗﺎﺕ ﻓﻬﺬﻩ ﻛﻠﻬﺎ ﻻ ﻗﻴﻤﺔ ﻟﻬﺎ ﻓﻲ‬ ‫ﻧﻈﺮ ﻫﺆﻻﺀ‪.‬‬ ‫‪‬‬

‫ﺲ ﻋﻠﻰ ﺍﻟﻤﻘﺪﺳﻲ ﺑﺒﻌﺾ ﺍﻟﻜﻼ ﹺﻡ ﱠ‬ ‫ﺎﻋﺮﻱ‬ ‫ﺍﻟﺸ ﱢ‬ ‫ﻭﻻ ﻳﻨﺴﻰ ﺇﺑﻠﻴﺲ ﺃﻥ ﹸﻳﻠﺒﹺ ﹶ‬

‫ﺍﻹﻧﺸﺎﺋﻲ ﺍﻟﺬﻱ ﻻ ﻗﻴﻤﺔ ﻟﻪ‪ ،‬ﻓﺒﻌﺪ ﱢ‬ ‫ﻛﻞ ﺍﻟﺘﻜﻔﻴﺮ ﻭﺍﻟﺤﻘﺪ ﻭﺍﻟﻘﺘﻞ ﺍﻟﺬﻱ ﻧﺸﺮﻩ‬ ‫ﱢ‬

‫ﻭﻳﻨﺸﺮﻩ ﺑﻴﻦ ﺻﻔﻮﻑ ﺍﻟﻨﺎﺱ‪ ،‬ﻳﺘﺤﻔﻨﺎ ﺑﻘﻮﻟﻪ ﻓﻲ ﺍﻟﺼﻔﺤﺘﻴﻦ )‪:(١٨ ،١٧‬‬ ‫ﹸ‬ ‫)ﻓﺎﻟﻤﺴﻠﻢ ﻟﻠﻤﺴﻠﻢ ﻛﻤﺎ ﻳﻘﻮﻝ ﹸ‬ ‫ﺗﻐﺴﻞ‬ ‫ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﻛﺎﻟﻴﺪﻳﻦ‬ ‫ﺇﺣﺪﺍﻫﻤﺎ‬ ‫ﹸ‬

‫ﹴ‬ ‫ﺷﻲﺀ ﻣﻦ ﱢ‬ ‫ﺍﻟﺸﺪﱠ ﹺﺓ ﺍﻟﺘﻲ‬ ‫ﺍﺣﺘﺎﺝ ﺇﺯﺍﻟ ﹶﺔ ﺍﻷﻭﺳﺎﺥ ﺃﺣﻴﺎ ﹰﻧﺎ ﺇﻟﻰ‬ ‫ﺍﻷﺧﺮ￯ ﻭﺭ ﱠﺑﻤﺎ‬ ‫ﹶ‬

‫ﺗﺤﻤﺪ ﻋﺎﻗﺒﺘﻬﺎ‪ ،‬ﱠ‬ ‫ﻷﻥ ﺍﻟﻤﻘﺼﻮﺩ ﻣﻦ ﻭﺭﺍﺋﻬﺎ ﺍﻹﺑﻘﺎﺀ ﻋﻠﻰ ﺳﻼﻣﺔ ﺍﻟﻴﺪﻳﻦ‬ ‫ﻭﻧﻈﺎﻓﺘﻬﻤﺎ(‬

‫)‪(١‬‬

‫ﹴ‬ ‫ﺍﻟﻤﻘﺪﺳﻲ‬ ‫ﺳﻼﻣﺔ ﻳﺘﻜ ﱠﻠﻢ ﻋﻨﻬﺎ ﻭﻳﺮﻳﺪﹸ ﻫﺎ‬ ‫ﻭﻻ ﺃﺩﺭﻱ ﺃ ﱠﻳ ﹸﺔ‬ ‫ﱡ‬

‫ﻭﺃﻣﺜﺎﻟﻪ‪ ،‬ﻭ ﻗﺪ ﺑﺘﺮﻭﺍ ﺍﻟﻴﺪ ﻭﺫﺑﺤﻮﻫﺎ ﻣﻦ ﺍﻟﻮﺭﻳﺪ ﺇﻟﻰ ﺍﻟﻮﺭﻳﺪ!!!‬ ‫ﹸ‬

‫ﻭﻣﻦ ﺗﻠﺒﻴﺲ ﺇﺑﻠﻴﺲ ﻣﺎ ﻳﻘﻮﻟﻪ ﺍﻟﻤﻘﺪﺳﻲ ﻋﻦ ﺍﻟﺘﻮﺣﻴﺪ ﻓﻲ ﺍﻟﺼﻔﺤﺔ )‪(١٤‬‬ ‫ﺍﻹﺧﻼﺹ ﹲ‬ ‫ﹺ‬ ‫ﻣﻨﻪ ﻭﺳﻮﺭ ﹸﺓ ﺍﻟﻜﺎﻓﺮﻭﻥ‬ ‫ﺩﻟﻴﻞ ﻋﻠﻰ‬ ‫ﻣﻦ ﻛﺘﺎﺑﻪ )ﺳﻮﺭ ﹸﺓ‬ ‫ﱢ‬ ‫ﺍﻻﻋﺘﻘﺎﺩﻱ ﹸ‬

‫ﹲ‬ ‫ﹲ‬ ‫ﺟﻤﻴﻞ‪ ،‬ﻭﺍﻟﻨﺘﻴﺠﺔ ﺍﻟﻤﻨﻄﻘﻴﺔ ﻟﻤﻦ ﻳﻘﺮﺃ‬ ‫ﻛﻼﻡ‬ ‫ﺍﻟﻌﻤﻠﻲ( ﻭﻫﺬﺍ‬ ‫ﺩﻟﻴﻞ ﻋﻠﻰ‬ ‫ﹲ‬ ‫ﱢ‬

‫ﺳﻮﺭﺓ )ﺍﻟﻜﺎﻓﺮﻭﻥ( ﻭﻳﻘﺘﻨﻊ ﺑﻤﺤﺘﻮﺍﻫﺎ ﻭﻳﺆﻣﻦ ﺑﻪ‪ ،‬ﺃﻥ ﻳﻜﻮﻥ ﻣﻨﻬﺠﻪ ﻣﺨﺎﻟ ﹰﻔﺎ‬ ‫ﹴ‬ ‫ﹴ‬ ‫ﺗﻤﺎ ﹰﻣﺎ ﻟﻤﻨﻬﺞ ﺍﻟﺘﺸﺪﱡ ﹺﺩ ﻭﺍﻟﺘﻜﻔﻴﺮ ﱠ‬ ‫ﻭﺍﺿﺤﺔ ﻳﺄﻣﺮ ﺭﺳﻮﻟﻪ‬ ‫ﺑﺼﻮﺭﺓ‬ ‫ﻷﻥ ﺍﻟﻠ ﹶﻪ‬

‫ﹾ‬ ‫ﺍﻟﻜﺎﻓﺮﻳﻦ ﻭﻳﻘﻮﻝ ﻟﻬﻢ‪ :‬ﻟﻜﻢ ﺩﻳﻨﻜﻢ ﻭﻟﻲ ﺩﻳﻦ‪ .‬ﻭﻫﺪﻑ ﻫﺬﻩ‬ ‫ﺨﺎﻃﺐ‬ ‫ﺑﺄﻥ ﹸﻳ‬ ‫ﹶ‬ ‫ﹸ‬

‫)‪ (١‬ﻳﺒﺪﻭ ﺃﻧﻪ ﱂ ﻳﺴﻤﻊ ﻣﻦ ﻗﺒﻞ ﺑﺼﺎﺑﻮﻥ »‪ «Dettol‬ﺍﻟﺬﻱ ﻳﻌﻘﻢ ﴎﻳﻌﺎ ﺑﻼ ﺷﺪﺓ‪ ،‬ﻭﻧﴘ ﻗﻮﻟﻪ‬ ‫ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ":‬ﻣﺎ ﻛﺎﻥ ﺍﻟﺮﻓﻖ ﰲ ﳾﺀ ﺇﻻ ﺯﺍﻧﻪ‪".‬‬

‫‪‬‬

‫ﺃﻥ ﱟ‬ ‫ﺍﻟﻤﻘﻮﻟﺔ ﱠ‬ ‫ﺑﺄﻱ ﹴ‬ ‫ﻟﻜﻞ ﻣ ﱠﻨﺎ ﺍﻟﺤﻖﱠ ﻓﻲ ﹾ‬ ‫ﻳﺸﺎﺀ‪ .‬ﻭﻫﺬﺍ ﺍﻟﺤﻖ ﻳﻌﻨﻲ‬ ‫ﺃﻥ ﻳﻌﺘﻘﺪ ﱢ‬ ‫ﺩﻳﻦ ﹸ‬ ‫ﻃﺮﻑ ﻋﻦ ﹺ‬ ‫ﹺ‬ ‫ﹴ‬ ‫ﺃﻥ ﹸﻳﻌ ﱢﺒ ﹶﺮ ﱡ‬ ‫ﺣﺮ ﱠﻳ ﹶﺔ ﹾ‬ ‫ﻛﻞ‬ ‫ﺩﻳﻨﻪ؛ ﻓﻬﻮ ﻻ ﻳﻌﺒﺪ ﻣﺎ ﻳﻌﺒﺪﻭﻥ‪ ،‬ﻭﻻ‬ ‫ﺑﺎﻟﻀﺮﻭﺭﺓ ﱢ‬

‫ﻫﻢ ﻳﻌﺒﺪﻭﻥ ﻣﺎ ﻳﻌﺒﺪ‪ ،‬ﻭﻳﻨﺘﻬﻲ ﺇﻟﻰ ﻫﻨﺎ ﺍﻟﻨﺰﺍﻉ؛ ﻓﻼ ﻗﺘﻞ‪ ،‬ﻭﻻ ﺗﻔﺠﻴﺮ‪ ،‬ﻭﻻ‬

‫ﺗﺪﺍﻓﻊ ﺍﻟﺘﻄﻬﻴﺮ ﺍﻟﻌﺮﻗﻲ‪ ،‬ﻭﻻ ﺗﻜﻔﻴﺮ‪ ،‬ﻭﻛﻞ ﻃﺮﻑ ﻳﻤﻜﻨﻪ ﺃﻥ ﻳﻌﺒﺮ ﻋﻦ ﺃﻓﻜﺎﺭﻩ‬ ‫ﺑﺤﺮﻳﺔ ﺗﺎﻣﺔ‪ ،‬ﻛﻨﺘﻴﺠﺔ ﺣﺘﻤﻴﺔ‪.‬‬ ‫ﻭﻫﻜﺬﺍ‪ ،‬ﻧﺠﺪ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻣﻠﻴﺌﹰﺎ ﺑﺎﻟﺘﻨﺎﻗﻀﺎﺕ ﻭﺍﻷﺣﻘﺎﺩ ﻭﺳﻮﺀ ﺍﻟﻈﻦ‬

‫ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻟﺒﻌﺮﺓ ﱡ‬ ‫ﺗﺪﻝ ﻋﻠﻰ ﺍﻟﺒﻌﻴﺮ‪ ،‬ﱠ‬ ‫ﺑﻜﺘﺎﺏ ﺍﻟﻠﻪ ﻭﺳﻮﺀ ﺍﻟﺘﻔﺴﻴﺮ‪ ،‬ﹾ‬ ‫ﻓﺈﻥ ﻛﺘﺎﺏ‬

‫ﹺ‬ ‫ﺍﻟﻤﻘﺪﺳﻲ ﱡ‬ ‫ﺗﻌﺎﻣﻞﹴ ﺟﺎ ﱠﻓ ﹴﺔ‬ ‫ﺍﻟﺘﻜﻔﻴﺮﻱ ﻭﻋﻠﻰ‬ ‫ﻳﺪﻝ ﻋﻠﻰ ﺿﺤﺎﻟﺔ ﺍﻟﻔﻜ ﹺﺮ‬ ‫ﱢ‬ ‫ﻃﺮﻳﻘﺔ ﹸ‬

‫ﻣﻊ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﹸﺗ ﹺ‬ ‫ﺒﻌﺪ ﺍﻵﻳﺎﺕ ﻋﻦ ﺳﻴﺎﻗﻬﺎ ﻭﻋﻦ ﻏﺎﻳﺘﻬﺎ ﺑﺸﻜﻞﹴ ﻻ ﻳﺨﻔﻰ‬ ‫ﻨﺼ ﹺ‬ ‫ﹺ‬ ‫ﺍﻟﻤ ﹺ‬ ‫ﻒ ﺃ ﱠﻳﺎ ﹶ‬ ‫ﻛﺎﻥ ﺩﻳﻨ ﹸﹸﻪ ﻭﺍﻋﺘﻘﺎﺩ ﹸﻩ‪.‬‬ ‫ﻋﻠﻰ‬ ‫ﺍﻹﻧﺴﺎﻥ ﹸ‬

‫‪‬‬

‫‪C·ÓÁaäia@ÚŞ‹flD@lbn◊@HTMQI‬‬ ‫‪ZÚçbÓé€aÎ‬‬

‫ﹺ‬ ‫ﹶ‬ ‫ﹺ‬ ‫ﺇﺣﻴﺎﺀ‬ ‫ﺑﻜﺘﺎﺏ »ﻣ ﱠﻠﺔ ﺇﺑﺮﺍﻫﻴﻢ«‪ ،‬ﺃ ﱠﻧﻬﺎ ﺩﻋﻮ ﹲﺓ ﺇﻟﻰ‬ ‫ﺍﻟﻤﻨﺨﺪﻋﻮﻥ‬ ‫ﻳﺘﺼﻮ ﹸﺭ‬ ‫ﻗﺪ‬ ‫ﱠ‬

‫ﹺ‬ ‫ﹺ‬ ‫ﺩﻳﻦ ﹺ‬ ‫ﹺ‬ ‫ﻭﻟﻜﻦ ﺍﻟﺤﻘﻴﻘﺔ‬ ‫ﻭﺍﻟﻌﻮﺩﺓ ﺇﻟﻰ ﻋﺼﺮ ﺍﻷﻣﺠﺎﺩ‪،‬‬ ‫ﺍﻟﺒﺪﻉ‬ ‫ﻭﺇﺯﺍﻟﺔ‬ ‫ﺍﻟﻠﻪ ﺍﻟﻘ ﱢﻴ ﹺﻢ‬ ‫ﹺ‬ ‫ﱠ‬ ‫ﹴ‬ ‫ﹲ‬ ‫ﱠ‬ ‫ﹺ‬ ‫ﺍﻟﻨﺎﺱ‬ ‫ﺟﻤﺎﻋﺔ ﻣﻦ‬ ‫ﺑﺤﺘﺔ ﺻﺎﺩﺭ ﹲﺓ ﻣﻦ‬ ‫ﺳﻴﺎﺳﻴ ﹲﺔ‬ ‫ﺇﻥ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻫﻮ ﺩﻋﻮ ﹲﺓ‬ ‫ﱠ‬

‫ﹺ‬ ‫ﺇﺭﺍﻗﺔ ﹴ‬ ‫ﺩﻣﺎﺀ‬ ‫ﺗﻬﺪﻑ ﺇﻟﻰ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻰ ﺳﺪﱠ ﹺﺓ ﺍﻟﺤﻜﻢ ﻣﻬﻤﺎ ﻛ ﱠﻠﻔﻬﺎ ﺫﻟﻚ ﻣﻦ‬ ‫ﹺ‬ ‫ﹴ‬ ‫ﹺ‬ ‫ﺍﻟﻨﺎﺱ‬ ‫ﻟﺤﻜﻢ‬ ‫ﺣﺮﻣﺎﺕ‪ .‬ﻭﺍﻟﻤﺸﻜﻠﺔ ﺍﻟﻜﺒﺮ￯ ﺃﻧﹼﻪ ﻻ ﺧﻄ ﹶﺔ ﻟﺪﻳﻬﻢ‬ ‫ﻭﺍﺳﺘﺒﺎﺣﺔ‬ ‫ﹺ‬

‫ﹺ‬ ‫ﺍﻟﺨﺪﻣﺎﺕ‪ ،‬ﻭﺇ ﱠﻧﻤﺎ ﻫﺪﻓﻬﻢ ﻓﻘﻂ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻰ ﺍﻟﺤﻜﻢ ﻭﻗﺘﻞ ﱢ‬ ‫ﻭﺗﻮﻓﻴﺮ‬ ‫ﻛﻞ ﹶﻣﻦ‬ ‫ﻋﻴﻦ ﺃ ﱠﻧﻬﻢ ﻳﻄ ﱢﺒ ﹶ‬ ‫ﻘﻮﻥ ﻣﺎ ﺃﺭﺍﺩﻩ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﻫﺬﺍ ﻭﺍﺿﺢ ﻣﻦ ﻭﺍﻗﻊ‬ ‫ﹸﻳﺨﺎﻟﻔﻬﻢ ﹸﻣﺪﱠ ﹶ‬ ‫ﺍﻟﺴﻠﻔﻴﺔ ﺍﻟﺠﻬﺎﺩﻳﺔ ﺍﻟﻴﻮﻡ ﻓﻲ ﻣﺨﺘﻠﻒ ﺍﻟﺪﻭﻝ ﻭﻣﻨﻬﺎ ﻣﺎ ﺣﺪﺙ‬ ‫ﻣﺆﺧﺮﺍ ﻓﻲ‬ ‫ﹰ‬ ‫‪‬‬

‫ﺳﻮﺭﻳﺎ ﻣﻦ ﹴ‬ ‫ﻗﺘﺎﻝ ﺑﻴﻦ ﺩﺍﻋﺶ ﻭﺟﺒﻬﺔ ﺍﻟﻨﺼﺮﺓ ﺑﺎﻟﺮﻏﻢ ﻣﻦ ﺣﻤﻠﻬﻤﺎ ﺍﻟﻔﻜﺮ‬ ‫ﹶ‬ ‫ﺩﻳﻨﻲ‬ ‫ﺴﻴﻄﺮ ﻋﻠﻰ ﹶﻣﻦ‪ ،‬ﺇﺫ ﻻ‬ ‫ﻧﻔﺴﻪ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﻤﺸﻜﻠﺔ ﺑﻴﻨﹶﻬﻤﺎ ﻫﻲ ﹶﻣﻦ ﹸﻳ‬ ‫ﹸ‬ ‫ﺇﺷﻜﺎﻝ ﱞ‬

‫ﺑﻘﻴﺔ ﺍﻟﺒﻠﺪﺍﻥ ﺍﻟﺘﻲ ﺍﺑﺘﻠﻴﺖ ﺑﻬﺬﻩ‬ ‫ﹶ‬ ‫ﺑﻴﻦ ﺟﺒﻬﺔ ﺍﻟﻨﺼﺮﺓ ﻭﺩﺍﻋﺶ ﻭﻛﺬﻟﻚ ﻓﻲ ﱠ‬

‫ﺍﻟﻨﺒﺘﺔ ﺍﻟﻤﺴﻤﻮﻣﺔ‪.‬‬

‫ﹴ‬ ‫ﹸ‬ ‫ﺩﻳﻨﻴ ﹴﺔ‪ ،‬ﻭﻟﻜﻦ ﻫﺬﻩ ﺍﻟﺪﻋﻮﺓ‬ ‫ﺇﻗﺎﻣﺔ‬ ‫ﺍﻟﻤﻌﻠﻦ ﻫﻮ‬ ‫ﻫﺪﻑ ﻫﺬﻩ ﺍﻟﺠﻤﺎﻋﺎﺕ ﹸ‬ ‫ﺩﻭﻟﺔ ﱠ‬

‫ﺍﻟﻔﻄ ﹶﻦ ﱠ ﹸ‬ ‫ﺍﻟﻤﺆﻣﻦ ﹺ‬ ‫ﺳﺲ ﻭﺍﻟﻤﺒﺎﻧﻲ ﺍﻟﺘﻲ ﻗﺎﻣﺖ ﻋﻠﻴﻬﺎ ﻫﺬﻩ‬ ‫ﺗﺨﺪﻉ‬ ‫ﻟﻦ‬ ‫ﹶ‬ ‫ﹶ‬ ‫ﻷﻥ ﺍﻷ ﹶ‬

‫ﻓﺔ ﻫﻲ ﹴ‬ ‫ﺍﻟﻤﺘﻄﺮ ﹸ‬ ‫ﹸ‬ ‫ﺍﻟﺤﻜﻢ ﻏﺎﻳ ﹰﺔ‪،‬‬ ‫ﺳﻴﺎﺳﻴ ﹲﺔ ﹶﺗ ﹸﻌﺪﱡ ﺍﻟﺴﻴﻄﺮ ﹶﺓ ﻋﻠﻰ‬ ‫ﻣﺒﺎﻥ‬ ‫ﺍﻟﺠﻤﺎﻋﺔ‬ ‫ﹺ‬ ‫ﱢ‬ ‫ﱠ‬

‫ﺷﺮﻉ ﹺ‬ ‫ﻭﺇﻥ ﻗﺎﻟﻮﺍ‪ :‬ﱠ‬ ‫ﹾ‬ ‫ﻭﺍﻗﻊ‬ ‫ﺍﻟﻠﻪ!«‬ ‫ﺍﻟﺤﻜﻢ ﺇ ﱠﻧﻤﺎ ﻫﻮ ﻭﺳﻴﻠﺔ ﻟﺘﻄﺒﻴﻖ‬ ‫»ﺇﻥ‬ ‫ﹺ‬ ‫ﱠ‬ ‫ﻭﻟﻜﻦ ﹶ‬ ‫ﹶ‬

‫ﹺ‬ ‫ﻳﺆﻛﺪﹸ ﺃ ﱠﻧﻬﻢ ﻟﻦ ﻳﻘﺒﻠﻮﺍ ﺑﻐﻴ ﹺﺮ ﺍﻟﺤﻜﻢ ﺑﺪﻳ ﹰ‬ ‫ﺍﻟﺤﺎﻝ ﱢ‬ ‫ﺣﺎﻛﻢ ﻭﻗﺎﻝ‬ ‫ﻼ ﺇﺫ ﻟﻮ ﺟﺎﺀﻫﻢ‬ ‫ﹲ‬

‫ﺑﺸﺮﻉ ﹺ‬ ‫ﺍﻟﻠﻪ‪ «.‬ﻓﻠﻦ ﻳﻘﺒﻠﻮﺍ ﻣﻨﻪ ﻏﻴﺮ ﻛﺮﺳﻲ ﺍﻟﺤﻜﻢ‪ ،‬ﻓﺎﻟﺤﻜﻢ‬ ‫ﻟﻬﻢ‪» :‬ﺃﺣﻜﻤﻮﺍ‬ ‫ﹺ‬

‫ﹴ‬ ‫ﹶ‬ ‫ﺇﺳﻼﻣﻴ ﹴﺔ‪،‬‬ ‫ﺑﻨﻜﻬﺔ‬ ‫ﻗﻤﻌﻲ‬ ‫ﻋﻨﺼﺮﻱ‬ ‫ﺩﻛﺘﺎﺗﻮﺭﻱ‬ ‫ﺣﻜﻢ‬ ‫ﻳﺴﻌﻮﻥ ﺇﻟﻴﻪ ﻫﻮ‬ ‫ﺍﻟﺬﻱ‬ ‫ﱞ‬ ‫ﱞ‬ ‫ﹲ‬ ‫ﱠ‬ ‫ﱞ‬ ‫ﺍﻟﺮﺃﻱ‬ ‫ﻳﺘﻘﺒﻠﻮﻥ‬ ‫ﹶ‬ ‫ﻭﻫﻮ ﻻ ﻳﺨﺘﻠﻒ ﻋﻦ ﺣﻜﻢ ﻓﺮﻋﻮﻥ ﺃﻭ ﺍﻟﻨﻤﺮﻭﺩ‪ ،‬ﻓﻬﻢ ﻻ ﱠ‬

‫ﹴ‬ ‫ﺍﻵﺧﺮ ﺳﻮﺍ ﹰﺀ ﻛﺎﻥ ﺑﻌﻴﺪﹰ ﺍ ﺃﻭ ﻗﺮﻳ ﹰﺒﺎ ﻣﻦ ﺁﺭﺍﺋﻬﻢ‪ ،‬ﻭﺳﻮﺍﺀ ﹶ‬ ‫ﺭﺋﻴﺴﺔ‬ ‫ﻛﺎﻥ ﻓﻲ ﺃﻣﻮ ﹴﺭ‬

‫ﹴ‬ ‫ﹶ‬ ‫ﹲ‬ ‫ﻧﻈﺮﻳﺔ‬ ‫ﻳﺮﻓﻀﻮﻥ ﺃ ﱠﻳ ﹶﺔ‬ ‫ﻣﺮﻓﻮﺽ ﺗﻤﺎ ﹰﻣﺎ‪ ،‬ﻛﻤﺎ ﺇ ﱠﻧﻬﻢ‬ ‫ﺃﻭ ﺛﺎﻧﻮ ﱠﻳ ﹴﺔ‪ ،‬ﻓﺎﻟﺮﺃﻱ ﺍﻵﺧﺮ‬

‫ﻟﻠﺤﻜﻢ ﹸﺗﺨﺎﻟﻒ ﻧﻈﺮ ﱠﻳﺘﻬﻢ ﻭﻳﺮﻓﻀﻮﻥ ﹾ‬ ‫ﺃﻥ ﹸﻳﻌ ﱢﺒﺮ ﺍﻵﺧﺮﻭﻥ ﻋﻦ ﺍﻋﺘﻘﺎﺩﻫﻢ‬

‫ﺑﺤﺮ ﱠﻳ ﹴﺔ‪ ،‬ﻭﻳﺮﻓﻀﻮﻥ ﺃﻥ ﻳﺸﺎﺭﻛﻬﻢ ﻓﻲ ﺍﻟﺤﻜﻢ ﻣﻦ ﻳﺨﺎﻟﻔﻬﻢ ﻓﻲ ﺍﻻﻋﺘﻘﺎﺩ‪،‬‬ ‫‪‬‬

‫ﻭﺍﺿﺢ ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﻤﻘﺪﺳﻲ »ﻣ ﱠﻠﺔ ﺇﺑﺮﺍﻫﻴﻢ«‪ ،‬ﺇﺫ ﺗﺠﺪ ﹸﻩ ‪ -‬ﻓﻲ‬ ‫ﺲ‬ ‫ﹲ‬ ‫ﻭﻫﺬﺍ ﺍﻟ ﹶﻨ ﹶﻔ ﹸ‬

‫ﹺ‬ ‫ﹺ‬ ‫ﺍﻟﺴﻴﺎﺳﻴ ﹶﺔ‬ ‫ﻳﺤﺸﺮ ﺍﻷﻧﻈﻤ ﹶﺔ‬ ‫ﺍﻟﺒﺮﺍﺀﺓ ﻣﻦ ﺍﻟﻤﺸﺮﻛﻴﻦ –‬ ‫ﻛﻼﻣﻪ ﻋﻦ‬ ‫ﺧﻀﻢ‬ ‫ﹸ‬ ‫ﱠ‬

‫ﺍﻟﺸ ﹸ‬ ‫ﻴﻄﺎﻥ ﱠ‬ ‫ﺣﺸﺮﺍ‪ ،‬ﺑﻌﺪ ﹾ‬ ‫ﺃﻥ ﺃﻧﺴﺎ ﹸﻩ ﱠ‬ ‫ﺃﻥ ﺍﻟﺮﺳﻮﻝ ﱠﺃﻭ ﹸﻝ‬ ‫ﻭﺍﻟﺪﺳﺎﺗﻴﺮ ﻭﺍﻟﺪﻳﻤﻘﺮﺍﻃﻴﺔ‬ ‫ﹰ‬

‫ﹺ‬ ‫ﹺ‬ ‫ﺑﺈﺻﺪﺍﺭﻩ ﻭﺛﻴﻘ ﹶﺔ‬ ‫ﻨﻮﺭ ﹶﺓ‪ ،‬ﻭﺫﻟﻚ‬ ‫ﺳﺎﺗﻴﺮ ﺑﻌﺪ‬ ‫ﺷﺮﻉ ﺍﻟﺪﱠ‬ ‫ﹶﻣﻦ ﹶ‬ ‫ﺩﺧﻮﻟﻪ ﺍﻟﻤﺪﻳﻨ ﹶﺔ ﹸ‬ ‫ﺍﻟﻤ ﱠ‬ ‫ﹶ‬

‫ﻣﺪﻧﻲ ﱢ‬ ‫ﹶ‬ ‫ﺍﻟﻤﺴﻠﻤﻴﻦ ﻭﺍﻟﻴﻬﻮ ﹶﺩ ﻭﻏﻴﺮﻫﻢ‪،‬‬ ‫ﺍﻟﺘﻌﺎﻳﺶ ﺑﻴﻦ‬ ‫ﻳﻨﻈ ﹸﻢ‬ ‫ﺍﻟﻤﺪﻳﻨﺔ ﻛﺪﺳﺘﻮ ﹴﺭ‬ ‫ﹶ‬ ‫ﱟ‬

‫ﹸ‬ ‫ﹺ‬ ‫ﻠﻤﻲ‬ ‫ﺗﻨﻈﻴﻢ‬ ‫ﻫﺪﻑ ﺍﻟﺪﺳﺎﺗﻴﺮ ﻓﻲ ﻋﺼﺮﻧﺎ ﺍﻟﺤﺎﺿﺮ؛‬ ‫ﻭﻫﺬﺍ ﻫﻮ‬ ‫ﹸ‬ ‫ﺍﻟﺘﻌﺎﻳﺶ ﱢ‬ ‫ﺍﻟﺴ ﱢ‬ ‫ﻭﺍﻟﺪﻳﻨﻴ ﹺﺔ‬ ‫ﺍﻹﻧﺴﺎﻧﻴ ﹺﺔ‬ ‫ﺑﻴﻦ ﺃﺑﻨﺎﺀ ﺍﻟﻮﻃﻦ ﺍﻟﻮﺍﺣﺪ ﺑﻤﺎ ﻳﻀﻤﻦ ﺣﻘﻮﻕ ﺍﻷﻓﺮﺍﺩ‬ ‫ﱠ‬ ‫ﱠ‬

‫ﹺ‬ ‫ﹸ‬ ‫ﺷﺮﺍﺋﻊ ﺍﻷﻧﺒﻴﺎﺀ ﺗﻘﻒ ﺑﺎﻟﻀﺪﱢ‬ ‫ﺃﻋﺮﻑ ﺷﺮﻳﻌ ﹰﺔ ﻣﻦ‬ ‫ﺍﻻﺟﺘﻤﺎﻋﻴ ﹺﺔ‪ .‬ﻭﻻ‬ ‫ﻭﺍﻟﻌﺪﺍﻟﺔ‬ ‫ﹺ‬ ‫ﱠ‬

‫ﹶ‬ ‫ﹶ‬ ‫ﺇﻳﺠﺎﺑﻴ ﹰﺔ‬ ‫ﻭﻳﺘﻔﺎﻋﻠﻮﻥ ﺑﺸﻜﻞﹴ ﺃﻛﺜﺮ‬ ‫ﻳﻌﻴﺸﻮﻥ‬ ‫ﻣﻦ ﻫﺬﺍ‪ ،‬ﻭﻟﺬﻟﻚ ﻧﺠﺪ ﺍﻟﻤﺴﻠﻤﻴﻦ‬ ‫ﱠ‬

‫ﹶ‬ ‫ﺍﻟﻐﺮﺑﻴﺔ ﻭﺍﻟﺪﻳﻤﻘﺮﺍﻃﻴﺔ ﺣﻴﺚ‬ ‫ﻓﻲ ﺍﻟﺪﻭﻝ‬ ‫ﺑﺤﺮ ﱠﻳ ﹴﺔ‪،‬‬ ‫ﻳﻤﺎﺭﺳﻮﻥ ﹸﻃ ﹶ‬ ‫ﻳﻨﻴ ﹶﺔ ﱢ‬ ‫ﻘﻮﺳﻬﻢ ﺍﻟﺪﱢ ﱠ‬ ‫ﱠ‬

‫ﹺ‬ ‫ﹺ‬ ‫ﺳﻤﻴ ﹺﺔ‬ ‫ﻣﻨﻊ‬ ‫ﻭﺑﺎﻟﻄﺒﻊ ﻳﻮﺟﺪ ﺑﻌﺾ‬ ‫ﺍﻟﻤﻤﺎﺭﺳﺎﺕ ﻣﺜﻞ ﹺ‬ ‫ﺍﻟﺮ ﱠ‬ ‫ﺍﻟﺤﺠﺎﺏ ﻓﻲ ﺍﻟﺪﻭﺍﺋ ﹺﺮ ﱠ‬ ‫ﹺ‬ ‫ﺍﻟﺪﻳﻤﻘﺮﺍﻃﻴ ﹸﺔ‬ ‫ﺍﻟﻘﺎﻧﻮﻥ ﻓﺎﻟﺪﻭﻝ‬ ‫ﺗﻐﻴﻴﺮ‬ ‫ﻓﻲ ﻓﺮﻧﺴﺎ‪ ،‬ﻭﻟﻜﻦ ﺑﻤﺮﻭﺭ ﺍﻟﻮﻗﺖ ﻳﻤﻜﻦ ﹰ‬ ‫ﱠ‬

‫ﹺ‬ ‫ﹶ‬ ‫ﺧﻮﻑ‬ ‫ﻷﺻﻮﺍﺕ ﻣﻮﺍﻃﻨﻴﻬﺎ‪ ،‬ﻭﻟﺬﺍ ﺃﻋﺘﻘﺪﹸ ﺟﺎﺯ ﹰﻣﺎ ﹼﺃﻻ‬ ‫ﺗﺴﺘﻤﻊ‬ ‫ﹺﻣﻦ ﻣﻴﺰﺍﺗﻬﺎ ﺃ ﱠﻧﻬﺎ‬ ‫ﹸ‬

‫ﺍﻟﺪﻳﻤﻘﺮﺍﻃﻴ ﹺﺔ ﻓﻲ ﺍﻟﺪﱡ ﹺ‬ ‫ﺍﻹﺳﻼﻣﻴ ﹺﺔ‪ ،‬ﱠ‬ ‫ﺍﻟﻘﻮﺍﻧﻴﻦ ﻫﻢ ﻣﻤﺜﻠﻮ‬ ‫ﺸﺮ ﹸﻉ‬ ‫ﻭﻝ‬ ‫ﻣﻦ‬ ‫ﹶ‬ ‫ﻷﻥ ﹶﻣﻦ ﹸﻳ ﱢ‬ ‫ﱠ‬ ‫ﱠ‬

‫ﹴ‬ ‫ﹸ‬ ‫ﻣﺴﻠﻤﺎ ﱠ‬ ‫ﱠ‬ ‫ﺨﺎﻟﻒ‬ ‫ﻗﺎﻧﻮﻥ ﹸﻳ‬ ‫ﺃﻱ‬ ‫ﺍﻟﺸﻌﺐ‬ ‫ﺍﻟﺸﻌﺐ ﻭﻣﺎ ﺩﺍﻡ‬ ‫ﻓﺈﻥ ﻣﻤﺜﻠﻴﻪ ﻟﻦ ﻳﺼﺪﺭﻭﺍ ﱠ‬ ‫ﹸ‬ ‫ﹰ‬

‫ﺍﻟﺮ ﹸ‬ ‫ﺍﻟﺸ ﹺ‬ ‫ﺇﺭﺍﺩ ﹶﺓ ﱠ‬ ‫ﺳﻞ؛ ﻓﻬﻢ ﻟﻢ ﻳﻜﻮﻧﻮﺍ ﹸﺩﻋﺎ ﹶﺓ‬ ‫ﺍﻟﻤ ﹺ‬ ‫ﻌﺐ ﹸ‬ ‫ﺴﻠﻢ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﻋﻤﻞ ﻋﻠﻴﻪ ﱡ‬ ‫‪‬‬

‫ﹸﺳ ﹴ‬ ‫ﻠﻄﺔ ﻭﺣﻜﻢ ﺑﺎﻋﺘﺒﺎﺭﻩ ﻭﺳﻴﻠﺔ ﻟﻔﺮﺽ ﺍﻹﻳﻤﺎﻥ ﱠ‬ ‫ﻭﺍﻟﺸﺮﻳﻌﺔ ﻋﻠﻰ ﺍﻟﻨﺎﺱ‪،‬‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﻭﺇ ﱠﻧﻤﺎ ﻛﺎﻧﻮﺍ ﺩﻋﺎ ﹰﺓ ﺇﻟﻰ ﹺ‬ ‫ﺑﺎﻟﺤﻜﻤﺔ ﻭﺍﻟﻤﻮﻋﻈﺔ‬ ‫ﺍﻟﻠﻪ‬ ‫ﺍﻟﺤﺴﻨﺔ‪ ،‬ﻭﻫﺬﺍ ﺍﻷﻣﺮ‬

‫ﹺ‬ ‫ﻭﺣﺪﻩ ﹲ‬ ‫ﺣﻘﻴﻘﻲ‪ ،‬ﻭﺃﻋﺘﻘﺪ ﻟﻮ ﱠ‬ ‫ﻓﻴﻦ‬ ‫ﺃﻥ‬ ‫ﺇﺳﻼﻣﻲ‬ ‫ﻣﺠﺘﻤﻊ‬ ‫ﺑﺈﻧﺸﺎﺀ‬ ‫ﻛﻔﻴﻞ‬ ‫ﺍﻟﻤﺘﻄﺮ ﹶ‬ ‫ﹴ‬ ‫ﱢ‬ ‫ﱟ‬ ‫ﱟ‬

‫ﺍﻟﺮ ﹶ‬ ‫ﻠﺢ‬ ‫ﺳﻮﻝ ﻟﻜ ﱠﻔ ﹸﺮﻭ ﹸﻩ ﻋﻠﻰ ﺩﺳﺘﻮﺭ ﺍﻟﻤﺪﻳﻨﺔ‪ ،‬ﻭﻛﺬﺍ ﻟﻜ ﱠﻔ ﹸﺮﻭ ﹸﻩ ﻋﻠﻰ ﹸﺻ ﹺ‬ ‫ﻋﺎﺻﺮﻭﺍ ﱠ‬

‫ﻋﻠﻤﺎ ﺃﻥ‬ ‫ﺪﻳﺒﻴ ﹺﺔ ﻭﻗﺎﺗﻠﻮ ﹸﻩ ﻛﻤﺎ ﻗﺎﺗﻞ‬ ‫ﹸ‬ ‫ﹸ‬ ‫ﻋﻠﻲ ﺑﻦ ﺃﺑﻲ ﻃﺎﻟﺐ‪ .‬ﹰ‬ ‫ﺍﻟﺤ ﱠ‬ ‫ﺍﻟﺨﻮﺍﺭﺝ ﺳ ﱢﻴﺪﻧﺎ ﱠ‬

‫ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﺘﻲ ﺗﺆﻛﺪ ﻋﻠﻰ ﻭﺟﻮﺏ ﺍﻟﺤﻜﻢ ﺑﻤﺎ ﺃﻧﺰﻝ ﺍﻟﻠﻪ ﻣﻘﺼﻮﺩ‬

‫ﻣﻨﻬﺎ ﺍﻟﻘﻀﺎﺀ ﺍﻟﻌﺎﺩﻝ‪.‬‬ ‫ﻴﺎﺳﻲ ﺍﻟﻮﺍﺿﺢ ﻟﻜﺘﺎﺏ »ﻣ ﱠﻠﺔ‬ ‫ﻭﺣﺘﻰ ﻧﺒ ﱢﻴ ﹶﻦ ﻟﻠﻘﺎﺭﺉ ﺍﻟﻜﺮﻳﻢ‬ ‫ﱡ‬ ‫ﺍﻟﺘﻮﺟ ﹶﻪ ﱢ‬ ‫ﺍﻟﺴ ﱠ‬ ‫ﺇﺑﺮﺍﻫﻴﻢ«‪ ،‬ﻧﺬﻛﺮ ﺑﻌﺾ ﺍﻷﻣﺜﻠﺔ‪:‬‬

‫ﻧﻈﺮﺕ ﻓﻲ ﺃﺣﻮﺍﻝ ﻛﺜﻴ ﹴﺮ ﻣﻦ ﺍﻟﻤﻨﺘﺴﺒﻴﻦ‬ ‫ﻓﻘﺪ ﻭﺭﺩ ﻓﻲ ﺍﻟﺼﻔﺤﺔ ‪) :٦٣‬ﺛﻢ‬ ‫ﹸ‬ ‫ﹴ‬ ‫ﹴ‬ ‫ﻭﻣﺪﺍﻫﻨﺔ‬ ‫ﻣﺒﺎﺭﻛﺔ‬ ‫ﻟﻠﺪﻋﻮﺓ ﻭﺍﻹﺳﻼﻡ ﻓﻲ ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﻭﻣﺎ ﻳﻘﻊ ﻣﻨﻬﻢ ﻣﻦ‬

‫ﺑﻞ ﻭﻣﻨﺎﺻﺮ ﹸﺓ ﻭﻣﺆﺍﺯﺭ ﹸﺓ ﻋﺒﻴﺪ ﺍﻟﻘﺎﻧﻮﻥ ﻭﺃﺫﻧﺎﺏ ﺍﻟﻔﺮﻧﺠﺔ ﻭﺃﻋﺪﺍﺀ ﺍﻟﺸﺮﻳﻌﺔ‬ ‫ﻭﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻭﻣﺎ ﻳﻈﻬﺮﻭﻩ ﻣﻦ ﻣﻮﻻﺓ ﺩﺳﺎﺗﻴﺮﻫﻢ ﻭﺣﻜﻮﻣﺎﺗﻬﻢ ﻭﺍﻟﻘﺴﻢ ﻋﻠﻰ‬ ‫ﹴ‬ ‫ﺩﻋﻮﺓ ﻫﺬﻩ‬ ‫ﺍﺣﺘﺮﺍﻡ ﻗﻮﺍﻧﻴﻨﻬﻢ( ﻭﻳﻘﻮﻝ ﻓﻲ ﺍﻟﺼﻔﺤﺔ ‪) :٢٣‬ﻭﺇ ﱠﻧﻨﺎ ﻟﻨﻌﺠﺐ‪ ،‬ﺃ ﱠﻳ ﹸﺔ‬

‫ﹶ‬ ‫ﻭﺃﻱ ﹴ‬ ‫ﻳﺮﻳﺪﻭﻥ‬ ‫ﺩﻳﻦ ﻫﺬﺍ ﺍﻟﺬﻱ‬ ‫ﺍﻟﺘﻲ ﻳﺘﺒﺎﻛﻰ ﺃﻭﻟﺌﻚ ﺍﻟﺪﱡ ﻋﺎ ﹸﺓ ﻋﻠﻰ ﻣﺼﻠﺤﺘﹺﻬﺎ ﱡ‬

‫ﹺ‬ ‫ﺍﻟﻮﺿﻌﻲ – ﻭﻳﺎ ﻟﻠﻤﺼﻴﺒﺔ‬ ‫ﺍﻟﻘﺎﻧﻮﻥ‬ ‫ﺑﻤﺪﺡ‬ ‫ﻳﻠﻬﺞ‬ ‫ﹺ‬ ‫ﺇﻗﺎﻣﺘ ﹸﹶﻪ ﻭﺇﻇﻬﺎﺭ ﹸﻩ ﻭﺃﻛﺜﺮﻫﻢ ﹸ‬ ‫ﱢ‬ ‫‪‬‬

‫ﹺ‬ ‫ﹺ‬ ‫ﹸ‬ ‫ﻭﺑﻌﻀﻬﻢ ﹸﻳﺜﻨﻲ ﻋﻠﻴﻪ ﻭﻳﺸﻬﺪﹸ‬ ‫ﺍﺣﺘﺮﺍﻣﻪ‬ ‫ﻳﻘﺴﻢ ﻋﻠﻰ‬ ‫ﻭﻛﺜﻴﺮ ﻣﻨﻬﻢ‬ ‫ﺑﻨﺰﺍﻫﺘﻪ‬ ‫–‬ ‫ﹸ‬ ‫ﹲ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﻋﻜﺴﺎ ﻟﻠﻘﻀﻴﺔ ﻭﺍﻟﻄﺮﻳﻖ‪ ،‬ﻓﺒﺪ ﹰ‬ ‫ﻻ ﻣﻦ ﺇﻇﻬﺎﺭ‬ ‫ﻭﺣﺪﻭﺩﻩ‪،‬‬ ‫ﺑﺒﻨﻮﺩﻩ‬ ‫ﻭﺍﻻﻟﺘﺰﺍ ﹺﻡ‬ ‫ﹰ‬

‫ﻭﺇﺑﺪﺍﺀ ﺍﻟﻌﺪﺍﻭﺓ ﻟﻪ ﻭﺍﻟﻜﻔﺮ ﺑﻪ‪ ،‬ﻳﻈﻬﺮﻭﻥ ﺍﻟﻮﻻﺀ ﻟﻪ ﻭﺍﻟﺮﺿﺎ ﻋﻨﻪ‪ ،‬ﻓﻬﻞ ﻣﺜﻞ‬ ‫ﻫﺆﻻﺀ ﻳﻨﺸﺮﻭﻥ ﺗﻮﺣﻴﺪﹰ ﺍ ﺃﻭ ﻳﻘﻴﻤﻮﻥ ﺩﻳﻨﹰﺎ ؟؟( ﻭﻛﺬﻟﻚ ﻳﻘﻮﻝ ﻓﻲ ﺍﻟﺼﻔﺤﺔ‬ ‫ﻧﻔﺴﻬﺎ‪) :‬ﻫﺎ ﻧﺤﻦ ﻧﻌﺎﻳﺶ ﻓﻲ ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ ﺍﻧﺘﺸﺎﺭ ﺷﺮﻙ ﺍﻟﺘﺤﺎﻛﻢ ﺇﻟﻰ ﺍﻟﺪﺳﺎﺗﻴﺮ‬ ‫ﺳﺘﻮﺭ ﺍﻟﺬﻱ‬ ‫ﻭﺍﻟﻘﻮﺍﻧﻴﻦ ﺍﻟﻮﺿﻌﻴﺔ ﺑﻴﻦ ﻇﻬﺮﺍﻧﻴﻨﺎ(‪ ،‬ﻭﻻ ﺃﻋﺮﻑ ﻛﻴﻒ ﺃﺻﺒﺢ ﺍﻟﺪﱡ‬ ‫ﹸ‬ ‫ﱢ‬ ‫ﺃﻧﻮﺍﻉ ﱢ‬ ‫ﻧﻮﻋﺎ ﻣﻦ‬ ‫ﺍﻟﺸﺮﻙ؟!! ﻭﻣﻦ ﺛﻢ ﻳﻘﻮﻝ ﻓﻲ ﺍﻟﺼﻔﺤﺔ‬ ‫ﻳﻨﻈ ﹸﻢ ﺣﻴﺎ ﹶﺓ ﺍﻟ ﱠﻨﺎﺱ ﹰ‬ ‫ﹺ‬

‫ﻴﺎﺳﺔ ﻭﺍﻟﺪﱠ ﹺ‬ ‫ﺍﻟﺴ ﹺ‬ ‫ﺍﻟﻜﻼﻡ ﻟﺴ ﱢﻴﺪﻧﺎ ﺇﺑﺮﺍﻫﻴﻢ‬ ‫ﻭﻳﻨﺴﺐ‬ ‫ﻭﻟﺔ‬ ‫ﹶ‬ ‫ﹸ‬ ‫‪ - ٢٧‬ﻭﻫﻮ ﻳﺘﻜ ﱠﻠﻢ ﻋﻦ ﱢ‬

‫ﺑﺮﺍﺀ ﻣﻨﻜﻢ‬ ‫ﺯﻭﺭﺍ‪) :-‬ﻻ ﹸﻳﻘﺎﻝ ﻟﻪ ﱠﺇﻻ ﻛﻤﺎ ﻗﺎﻝ‬ ‫ﺇﺑﺮﺍﻫﻴﻢ ﻭﺍﻟﺬﻳﻦ ﻣﻌﻪ ﻟﻘﻮﻣﻬﻢ‪ :‬ﺇ ﱠﻧﺎ ﹲ‬ ‫ﹰ‬ ‫ﹸ‬

‫ﺮﻛﻴﺔ ﻭﺣﻜﻮﻣﺘﻜﻢ ﹸ‬ ‫ﻭﻣﻦ ﺩﺳﺘﻮﺭﻛﻢ ﻭﻗﻮﺍﻧﻴﻨﻜﻢ ﱢ‬ ‫ﺍﻟﻜﻔﺮ ﱠﻳﺔ( ﻭﻻ ﻧﻌﺮﻑ ﻣﺘﻰ‬ ‫ﺍﻟﺸ ﱠ‬

‫ﻗﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ ﻫﺬﺍ؟؟!! ﻭﺑﺎﻟﻌﻤﻮﻡ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻘﺎﻧﻮﻥ ﺟﻴﺪﹰ ﺍ ﻭﻳﺤﺘﺮﻡ ﺣﺮﻳﺔ‬ ‫ﺍﻟﺘﻌﺒﻴﺮ‪ ،‬ﻭﻳﻮﻓﺮ ﺍﻟﻌﺪﺍﻟﺔ ﻟﻠﻨﺎﺱ‪ ،‬ﱠ‬ ‫ﻓﺈﻥ ﺍﻹﺳﻼﻡ ﺳﻮﻑ ﻳﺸﻬﺪ ﺑﻨﺰﺍﻫﺘﻪ ﻭﻳﺤﺘﺮﻣﻪ‬

‫ﹴ‬ ‫ﻭﻳﺤﺘﺮﻡ ﺑﻨﻮﺩﻩ‪ .‬ﻭﻳﺠﺐ ﺍﻟﺘﻨﺒﻴﻪ ﻫﻨﺎ‪ ،‬ﺇﻟﻰ‬ ‫ﻣﻬﻤ ﹴﺔ ﺟﺪﹰ ﺍ‪ ،‬ﺃﻻ ﻭﻫﻲ‬ ‫ﻗﺮﺁﻧﻴ ﹴﺔ ﱠ‬ ‫ﺇﺷﺎﺭﺓ ﱠ‬

‫ﱠ‬ ‫ﻣﺤﺮ ﹲﻡ ﻭﻻ ﻳﺠﻮﺯ ﻣﻊ ﺍﻟﺬﻱ ﻳﺤﺎﻭﻝ ﺗﻬﺠﻴﺮ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻣﻦ ﺃﺭﺿﻬﻢ‬ ‫ﺃﻥ ﺍﻟﻮﻻ ﹶﺀ ﱠ‬

‫ﻭﻣﻘﺎﺗﻠﺘﻬﻢ‪ .‬ﻣﺎ ﻋﺪﺍ ﺫﻟﻚ‪ ،‬ﻓﺎﻟﻮﺍﺟﺐ ﻫﻮ ﺑﹺ ﱡﺮ ﻏﻴﺮ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻭﺍﻟﻘﺴﻂ ﺇﻟﻴﻬﻢ‬

‫ﺗﻄﺒﻴ ﹰﻘﺎ ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ ﻓﻲ ﺳﻮﺭﺓ ﺍﻟﻤﻤﺘﺤﻨﺔ‪) :‬ﻻ ﹶﻳ ﹾﻨ ﹶﻬ ﹸ‬ ‫ﻳﻦ ﹶﻟ ﹾﻢ‬ ‫ﺎﻛ ﹸﻢ ﺍﻟ ﱠﻠ ﹸﻪ ﹶﻋ ﹺﻦ ﺍ ﱠﻟ ﹺﺬ ﹶ‬ ‫‪‬‬

‫ﻳﻦ ﹶﻭ ﹶﻟ ﹾﻢ ﹸﻳ ﹾﺨ ﹺﺮ ﹸﺟ ﹸ‬ ‫ﹸﻳ ﹶﻘﺎﺗﹺ ﹸﻠ ﹸ‬ ‫ﺍﻟﺪ ﹺ‬ ‫ﻮﻛ ﹾﻢ ﹺﻓﻲ ﱢ‬ ‫ﻭﻫ ﹾﻢ ﹶﻭ ﹸﺗ ﹾﻘ ﹺﺴ ﹸﻄﻮﺍ‬ ‫ﻮﻛﻢ ﱢﻣﻦ ﹺﺩ ﹶﻳﺎ ﹺﺭ ﹸﻛ ﹾﻢ ﹶﺃﻥ ﹶﺗ ﹶﺒ ﱡﺮ ﹸ‬

‫ﻳﻦ ﹶﻗﺎ ﹶﺗ ﹸﻠ ﹸ‬ ‫ﻴﻦ‪ ،‬ﺇﹺ ﱠﻧ ﹶﻤﺎ ﹶﻳ ﹾﻨ ﹶﻬ ﹸ‬ ‫ﻮﻛ ﹾﻢ ﹺﻓﻲ‬ ‫ﺎﻛ ﹸﻢ ﺍﻟ ﱠﻠ ﹸﻪ ﹶﻋ ﹺﻦ ﺍ ﱠﻟ ﹺﺬ ﹶ‬ ‫ﺇﹺ ﹶﻟ ﹾﻴ ﹺﻬ ﹾﻢ ﺇﹺﻥﱠ ﺍﻟ ﱠﻠ ﹶﻪ ﹸﻳ ﹺﺤ ﱡﺐ ﺍ ﹾﻟ ﹸﻤ ﹾﻘ ﹺﺴ ﹺﻄ ﹶ‬ ‫ﻳﻦ ﹶﻭ ﹶﺃ ﹾﺧ ﹶﺮ ﹸﺟ ﹸ‬ ‫ﻮﻛﻢ ﱢﻣﻦ ﹺﺩ ﹶﻳﺎ ﹺﺭ ﹸﻛ ﹾﻢ ﹶﻭ ﹶﻇﺎﻫﹶ ﹸﺮﻭﺍ ﹶﻋ ﹶﻠ ٰﻰ ﺇﹺ ﹾﺧ ﹶﺮ ﹺ‬ ‫ﺍﻟﺪ ﹺ‬ ‫ﱢ‬ ‫ﺍﺟ ﹸﻜ ﹾﻢ ﹶﺃﻥ ﹶﺗ ﹶﻮ ﱠﻟ ﹾﻮ ﹸﻫ ﹾﻢ ﹶﻭ ﹶﻣﻦ‬ ‫ﹶﻳﺘ ﹶﹶﻮ ﱠﻟ ﹸﻬ ﹾﻢ ﹶﻓ ﹸﺄ ﹶ‬ ‫ﻭﻟ ٰـﺌﹺ ﹶﻚ ﹸﻫ ﹸﻢ ﱠ‬ ‫ﺍﻟﻈﺎﻟﹺ ﹸﻤﻮﻥﹶ ( ﴿ﺍﻟﻤﻤﺘﺤﻨﺔ‪ ﴾٩-٨:‬ﻓﺎﻟﻤﺴﻠﻢ‪ ،‬ﻛﻤﻤ ﱢﺜﻞ‬

‫ﻟﺮﺳﻮﻟﻪ ﺍﻟﺬﻱ ﺃﺭﺳﻠﻪ ﺍﻟﻠﻪ ﺭﺣﻤ ﹰﺔ ﻟﻠﻌﺎﻟﻤﻴﻦ‪ ،‬ﻭﺟﻌﻠﻪ ﻋﻠﻰ ﺧﻠﻖ ﻋﻈﻴﻢ‪،‬‬ ‫ﻣﺸﻜﻠﺘﻪ ﻟﻴﺴﺖ ﻣﻊ ﺍﻟﻨﺎﺱ ﻛﺒﺸﺮ ﻣﺨﺎﻟﻔﻴﻦ ﻟﻪ ﻓﻲ ﺍﻟﻤﻌﺘﻘﺪ‪ ،‬ﺇﻥ ﻣﺸﻜﻠﺘﻪ ﻓﻲ‬ ‫ﺍﻟﺤﻘﻴﻘﺔ‪ ،‬ﻣﻊ ﺍﻟﻈﻠﻢ ﻭﺍﻟﻘﻤﻊ ﺃﻳ ﹰﺎ ﻛﺎﻥ ﻣﺼﺪﺭﻩ ﻣﻦ ﺷﺨﺺ ﻳﺪﹼ ﻋﻲ ﺍﻹﺳﻼﻡ‬ ‫ﺃﻭ ﻻ‪ .‬ﻓﻬﻮ ﻳﺘﻌﺎﻣﻞ ﻣﻊ ﻇﻮﺍﻫﺮ ﻭﻟﻴﺲ ﻣﻊ ﺷﺨﻮﺹ‪.‬‬

‫‪‬‬

‫‪Z›çä€aÎ@ıbÓj„˛a@ÚŞ‹fl@HRI‬‬

‫ﹶ‬ ‫ﺑﻌﺪ ﹾ‬ ‫ﺑﻌﺾ ﻣﺎ ﺟﺎﺀ ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﻤﻘﺪﺳﻲ ﻣﻦ ﺍﻟﺘﻨﺎﻗﺾ‬ ‫ﺃﻥ ﺍﺳﺘﻌﺮﺿﻨﺎ‬ ‫ﺍﻟﻮﺍﺿﺢ ﻭﺍﻻﺑﺘﻌﺎﺩ ﻋﻦ ﺭﻭﺡ ﺍﻟﻘﺮﺁﻥ ﻭﺗﻮﻇﻴﻒ ﺍﻟﺪﻳﻦ ﻟﺨﺪﻣﺔ ﺃﻫﺪﺍﻑ‬

‫ﺳﻴﺎﺳﻴ ﹴﺔ ﺩﻧﻴﻮ ﱠﻳ ﹴﺔ‪ ،‬ﻧﺴﺘﻌﺮﺽ ﻓﻲ ﺍﻟﺴﻄﻮﺭ ﺍﻟﻘﺎﺩﻣﺔ ﻣﻼﻣﺢ ﻣﻦ ﻣﻠﻞ ﺍﻷﻧﺒﻴﺎﺀ‬ ‫ﱠ‬

‫ﻟﻴﺘﺒﻴﻦ‬ ‫)ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ(‪ ،‬ﻭﻃﺮﻳﻘﺔ ﺗﻌﺎﻣﻠﻬﻢ ﻣﻊ ﺍﻟﻤﺨﺎﻟﻔﻴﻦ ﻟﻬﻢ ﱠ‬ ‫ﻨﺼ ﹺ‬ ‫ﻟﻠﻤ ﹺ‬ ‫ﻒ ﻣﻘﺪﺍﺭ ﺍﻟﻜﺬﺏ ﺍﻟﺬﻱ ﹸﻳﻤﺎﺭﺳﻪ ﺍﻟﻤﺘﺸﺪﱢ ﹶ‬ ‫ﺩﻭﻥ ﻋﻠﻰ ﺃﻭﻻﺩﻧﺎ ﻭﺃﻫﻠﻨﺎ‬ ‫ﹸ‬

‫ﺟﻤﻴﻌﺎ ﺃﻫﺪﺍ ﹰﻓﺎ ﻣﺸﺮﻭﻋ ﹰﺔ ﻟﻠﻘﺘﻞ‬ ‫ﺣﺘﻰ ﺟﻌﻠﻮﺍ ﻣﻦ ﺑﻠﺪﺍﻥ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻭﺍﻟﻨﺎﺱ‬ ‫ﹰ‬

‫ﻭﺍﻟﺬﺑﺢ ﻭﺍﻟﺘﻔﺠﻴﺮ‪.‬‬

‫‪ ‬‬ ‫ﺗﻌﺮﻓﻨﺎ ﻋﻠﻴﻪ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﻘﺮﺁﻥ ﻫﻮ ﹸ‬ ‫ﻣﺜﺎﻝ ﺍﻟﻤﺆﻣﻦ‬ ‫ﺳﻴﺪﻧﺎ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺬﻱ ﱠ‬

‫ﻭﻳﺆﺭ ﹸﻗﻨﻲ ﹾ‬ ‫ﺍﻟﻤﺘﺸﺪﱢ ﺩﻭﻥ ﺫﺭﻳﻌ ﹰﺔ ﻟﺠﺮﺍﺋﻤﻬﻢ‬ ‫ﻭﻣﻤﺎ ﻳﺆﺳﻔﻨﻲ ﱢ‬ ‫ﺃﻥ ﻳ ﱠﺘﺨﺬﻩ ﹸ‬ ‫ﺍﻟﻮﺍﻋﻲ‪ ،‬ﱠ‬ ‫‪‬‬

‫ﺍﻟﺸﻴﻄﺎﻧﻴ ﹺﺔ ﺍﻟﺘﻲ ﻟﻢ ﻳﻜﻮﻧﻮﺍ ﻟﻴﻘﺘﺮﻓﻮﻫﺎ‪ ،‬ﻟﻮ ﺃ ﱠﻧﻬﻢ ﺍﺗﺒﻌﻮﺍ ﺳﻴﺮﺓ ﺳﻴﺪﻧﺎ ﺇﺑﺮﺍﻫﻴﻢ‬ ‫ﱠ‬

‫ﹴ‬ ‫ﹴ‬ ‫ﻭﺍﻫﻴﺔ ﻟﻦ‬ ‫ﺑﻜﺘﺐ‬ ‫ﻭﺗﻤﺴﻜﻮﺍ‬ ‫ﻓﻲ ﺍﻟﻘﺮﺁﻥ‪ .‬ﻭﻟﻜﻦ ﻫﻴﻬﺎﺕ‪ ،‬ﻫﻢ ﺗﺮﻛﻮﺍ ﺍﻟﻘﺮﺁﻥ‬ ‫ﱠ‬

‫ﺗﻐﻨﻲ ﻋﻨﻬﻢ ﺷﻴﺌﹰﺎ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﺇﺫ ﱠ‬ ‫ﺇﻥ ﻣﻮﺍﻗﻒ ﺳﻴﺪﻧﺎ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻫﻲ‬ ‫ﹸ‬ ‫ﻟﻤﻦ ﻟﻢ ﻳﺘﺒﻌﻪ ﻣﻦ‬ ‫ﺍﻟﻤ ﱢ‬ ‫ﺤﺐ ﻟﻠﻨﺎﺱ‪ ،‬ﻟﺬﺍ ﺗﺮﺍﻩ ﻳﺴﺘﻐﻔﺮ ﹶ‬ ‫ﻣﻮﺍﻗﻒ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻌﺎﺑﺪ ﹸ‬ ‫ﻛﻔﺮﻫﻢ ﻭﻟﺬﺍ ﻧﺠﺪ ﹸﻩ‬ ‫ﻳﺘﺒﻴﻦ ﻟﻪ ﹸ‬ ‫ﺑﺎﻟﺮﻏﻢ ﻣﻦ ﺃ ﱠﻧﻪ ﻳﺮ￯ ﺿﻼﻟﻬﻢ‪ ،‬ﻭﻟﻜﻦ ﻟﻢ ﱠ‬ ‫ﻗﻮﻣﻪ ﱠ‬ ‫ﻋﻤﻪ ﻛﻤﺎ ﻳﻌﺘﻘﺪ ﺍﻟﺒﻌﺾ( ﻣﺮﺍﺕ ﻋﺪﻳﺪﺓ‪:‬‬ ‫ﻳﺴﺘﻐﻔﺮ ﻷﺑﻴﻪ )ﺃﻭ ﱢ‬

‫) ﹶﻗﺪﹾ ﹶﻛﺎ ﹶﻧ ﹾﺖ ﹶﻟ ﹸﻜ ﹾﻢ ﹸﺃ ﹾﺳ ﹶﻮ ﹲﺓ ﹶﺣ ﹶﺴﻨ ﹲﹶﺔ ﹺﻓﻲ ﺇﹺ ﹾﺑ ﹶﺮ ﹺ‬ ‫ﻳﻦ ﹶﻣ ﹶﻌ ﹸﻪ ﺇﹺ ﹾﺫ ﹶﻗﺎ ﹸﻟﻮﺍ ﻟﹺ ﹶﻘ ﹾﻮ ﹺﻣ ﹺﻬ ﹾﻢ‬ ‫ﻴﻢ ﹶﻭﺍ ﱠﻟ ﹺﺬ ﹶ‬ ‫ﺍﻫ ﹶ‬ ‫ﺇﹺ ﱠﻧﺎ ﹸﺑ ﹶﺮ ﹸﺁﺀ ﹺﻣ ﹸ‬ ‫ﻭﻥ ﺍﻟ ﱠﻠ ﹺ‬ ‫ﻨﻜ ﹾﻢ ﹶﻭ ﹺﻣ ﱠﻤﺎ ﹶﺗ ﹾﻌ ﹸﺒﺪﹸ ﻭﻥﹶ ﹺﻣﻦ ﹸﺩ ﹺ‬ ‫ـﻪ ﹶﻛ ﹶﻔ ﹾﺮ ﹶﻧﺎ ﺑﹺ ﹸﻜ ﹾﻢ ﹶﻭ ﹶﺑ ﹶﺪﺍ ﹶﺑ ﹾﻴ ﹶﻨﻨﹶﺎ ﹶﻭ ﹶﺑ ﹾﻴﻨ ﹸﹶﻜ ﹸﻢ‬ ‫ﻴﻢ ﹺ ﹶﻷﺑﹺ ﹺ‬ ‫ﺍ ﹾﻟ ﹶﻌ ﹶﺪ ﹶﺍﻭ ﹸﺓ ﹶﻭﺍ ﹾﻟ ﹶﺒﻐﹾ ﹶﻀ ﹸﺎﺀ ﹶﺃ ﹶﺑﺪﹰ ﺍ ﹶﺣ ﱠﺘ ٰﻰ ﹸﺗﺆﹾ ﹺﻣﻨﹸﻮﺍ ﺑﹺﺎﻟ ﱠﻠ ﹺﻪ ﹶﻭ ﹾﺣ ﹶﺪ ﹸﻩ ﺇﹺ ﱠﻻ ﹶﻗ ﹾﻮ ﹶﻝ ﺇﹺ ﹾﺑ ﹶﺮ ﹺ‬ ‫ﻴﻪ‬ ‫ﺍﻫ ﹶ‬ ‫ﹶ ﹶﻷ ﹾﺳ ﹶﺘﻐﹾ ﹺﻔ ﹶﺮﻥﱠ ﹶﻟ ﹶﻚ ﹶﻭ ﹶﻣﺎ ﹶﺃ ﹾﻣ ﹺﻠ ﹸﻚ ﹶﻟ ﹶﻚ ﹺﻣ ﹶﻦ ﺍﻟ ﱠﻠ ﹺﻪ ﹺﻣﻦ ﹶﺷ ﹾﻲ ﹴﺀ ﱠﺭ ﱠﺑﻨﹶﺎ ﹶﻋ ﹶﻠ ﹾﻴ ﹶﻚ ﹶﺗ ﹶﻮ ﱠﻛ ﹾﻠﻨﹶﺎ ﹶﻭﺇﹺ ﹶﻟ ﹾﻴ ﹶﻚ‬

‫ﹶﺃ ﹶﻧ ﹾﺒﻨﹶﺎ ﹶﻭﺇﹺ ﹶﻟ ﹾﻴ ﹶﻚ ﺍ ﹾﻟ ﹶﻤ ﹺﺼ ﹸﻴﺮ( ﴿ﺍﻟﻤﻤﺘﺤﻨﺔ‪﴾٤ :‬‬

‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪ ) :‬ﹶﻳﺎ ﹶﺃ ﹶﺑ ﹺ‬ ‫ﺍﻟﺸ ﹾﻴ ﹶﻄﺎﻥﹶ ﺇﹺﻥﱠ ﱠ‬ ‫ﺖ ﹶﻻ ﹶﺗ ﹾﻌ ﹸﺒ ﹺﺪ ﱠ‬ ‫ﻠﺮ ﹾﺣ ﹶﻤ ٰـ ﹺﻦ ﹶﻋ ﹺﺼ ‪J‬ﻴﺎ‪ ،‬ﹶﻳﺎ‬ ‫ﺍﻟﺸ ﹾﻴ ﹶﻄﺎﻥﹶ ﹶﻛﺎﻥﹶ ﻟﹺ ﱠ‬ ‫ﺎﻥ ﹶﻭﻟﹺ ﱠﻴﺎ‪ ،‬ﹶﻗ ﹶ‬ ‫ﹶﺃ ﹶﺑ ﹺ‬ ‫ﺖ ﺇﹺ ﱢﻧﻲ ﹶﺃ ﹶﺧ ﹸ‬ ‫ﻠﺸ ﹾﻴ ﹶﻄ ﹺ‬ ‫ﺍﻟﺮ ﹾﺣ ﹶﻤ ٰـ ﹺﻦ ﹶﻓﺘ ﹸﹶﻜﻮﻥﹶ ﻟﹺ ﱠ‬ ‫ﺎﻝ‬ ‫ﺎﻑ ﹶﺃﻥ ﹶﻳ ﹶﻤ ﱠﺴ ﹶﻚ ﹶﻋ ﹶﺬ ﹲ‬ ‫ﺍﺏ ﱢﻣ ﹶﻦ ﱠ‬ ‫ﻧﺖ ﹶﻋ ﹾﻦ ﺁﻟﹺ ﹶﻬﺘﹺﻲ ﹶﻳﺎ ﺇﹺ ﹾﺑ ﹶﺮ ﹺ‬ ‫ﹶﺃ ﹶﺭ ﹺ‬ ‫ﻴﻢ ﹶﻟﺌﹺﻦ ﱠﻟ ﹾﻢ ﹶﺗﻨﺘ ﹺﹶﻪ ﹶ ﹶﻷ ﹾﺭ ﹸﺟ ﹶﻤ ﱠﻨ ﹶﻚ ﹶﻭ ﹾﺍﻫ ﹸﺠ ﹾﺮﻧﹺﻲ ﹶﻣ ﹺﻠ ﹼﻴ ﹰﺎ‪،‬‬ ‫ﺍﻏ ﹲﺐ ﹶﺃ ﹶ‬ ‫ﺍﻫ ﹸ‬ ‫ﹶﻗ ﹶ‬ ‫ﺎﻝ ﹶﺳ ﹶﻼ ﹲﻡ ﹶﻋ ﹶﻠ ﹾﻴ ﹶﻚ ﹶﺳ ﹶﺄ ﹾﺳ ﹶﺘﻐﹾ ﹺﻔ ﹸﺮ ﹶﻟ ﹶﻚ ﹶﺭ ﱢﺑﻲ ﺇﹺ ﱠﻧ ﹸﻪ ﹶﻛﺎﻥﹶ ﺑﹺﻲ ﹶﺣ ﹺﻔ ﹼﻴ ﹰﺎ( ﴿ﻣﺮﻳﻢ‪﴾٤٧-٤٤:‬‬

‫ﻋﺪﻭ ﹺ‬ ‫ﻟﻠﻪ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ‬ ‫ﺗﺒﻴﻦ ﻟﻪ ﺃ ﱠﻧ ﹸﻪ ﹲ‬ ‫ﻭﻧﺠﺪﻩ ﻻ ﻳﺘﻮ ﱠﻗﻒ ﻋﻦ ﺍﻻﺳﺘﻐﻔﺎﺭ ﱢ‬ ‫ﻟﻌﻤ ﹺﻪ ﺣﺘﻰ ﱠ‬ ‫‪‬‬

‫ﻴﻢ ﹺ ﹶﻷﺑﹺ ﹺ‬ ‫ﺍﺳﺘﹺﻐﹾ ﹶﻔ ﹸﺎﺭ ﺇﹺ ﹾﺑ ﹶﺮ ﹺ‬ ‫ﻴﻪ ﺇﹺ ﱠﻻ ﹶﻋﻦ ﱠﻣ ﹾﻮ ﹺﻋ ﹶﺪ ﹴﺓ ﹶﻭ ﹶﻋ ﹶﺪﻫﹶ ﺎ ﺇﹺ ﱠﻳﺎ ﹸﻩ ﹶﻓ ﹶﻠ ﱠﻤﺎ‬ ‫ﺗﻌﺎﻟﻰ‪ :‬ﹶ‬ ‫ﺍﻫ ﹶ‬ ‫)ﻭ ﹶﻣﺎ ﹶﻛﺎﻥﹶ ﹾ‬ ‫ﺍﻫ ﹶ ﹶ ﹶ‬ ‫ـﻪ ﹶﺗ ﹶﺒ ﱠﺮ ﹶﺃ ﹺﻣ ﹾﻨ ﹸﻪ ﺇﹺﻥﱠ ﺇﹺ ﹾﺑ ﹶﺮ ﹺ‬ ‫ﹶﺗ ﹶﺒ ﱠﻴ ﹶﻦ ﹶﻟ ﹸﻪ ﹶﺃ ﱠﻧ ﹸﻪ ﹶﻋﺪﹸ ﱞﻭ ﱢﻟ ﱠﻠ ﹺ‬ ‫ﻴﻢ( ﴿ﺍﻟﺘﻮﺑﺔ‪،﴾١١٤:‬‬ ‫ﻴﻢ ﻷ ﱠﻭﺍ ﹲﻩ ﹶﺣ ﹺﻠ ﹲ‬

‫ﺍﻹﻧﺴﺎﻥ ﺿﺎ ﹰ‬ ‫ﹸ‬ ‫ﻻ‬ ‫ﻭﻫﻨﺎ ﻳﺠﺐ ﺍﻹﺷﺎﺭﺓ ﺇﻟﻰ ﺍﻟﻔﺮﻕ ﺑﻴﻦ ﺍﻟﻀﻼﻟﺔ ﻭﺍﻟﻜﻔﺮ ﻓﻴﻜﻮﻥ‬ ‫ﻋﻨﺪﻣﺎ ﻳﻜﻮﻥ ﺍﺧﺘﻴﺎﺭﻩ ﺍﻟﺨﺎﻃﺊ ﻣﺒﻨ ﹰﻴﺎ ﻋﻠﻰ ﻣﺒﻠﻎ ﻋﻠﻤﻪ ﻭﺍﺟﺘﻬﺎﺩﻩ‪ ،‬ﻭﻳﻜﻮﻥ‬

‫ﹸ‬ ‫ﻛﺎﻓﺮﺍ ﺇﺫﺍ ﺍﺧﺘﺎﺭ ﺍﻟﻀﻼﻟﺔ ﺑﺎﻟﺮﻏﻢ ﻣﻦ ﻣﻌﺮﻓﺘﻪ ﺑﺎﻟﻬﺪ￯ ﻭﺍﻗﺘﻨﺎﻋﻪ ﺑﻪ‪،‬‬ ‫ﺍﻹﻧﺴﺎﻥ ﹰ‬

‫ﻧﺒﻲ ﹸﻳﻮﺣﻰ ﺇﻟﻴﻪ‪ ،‬ﻭﺑﻨﺎ ﹰﺀ‬ ‫ﻋﻨﺎ ﹰﺩﺍ‬ ‫ﱡ‬ ‫ﻭﺗﻜﺒ ﹰﺮﺍ ﺃﻭ ﻟﻤﺼﺎﻟﺢ ﺩﻧﻴﻮﻳﺔ‪ .‬ﺳﻴﺪﻧﺎ ﺇﺑﺮﺍﻫﻴﻢ ﱞ‬

‫ﻋﺪﻭ ﹺ‬ ‫ﻟﻠﻪ ﻓﺘﻮ ﱠﻗ ﹶ‬ ‫ﻒ ﻋﻦ ﺍﻻﺳﺘﻐﻔﺎ ﹺﺭ ﻟﻪ‪ ،‬ﻭﻟﻜﻦ‬ ‫ﻛﻔﺮ ﺃﺑﻴﻪ ﻭﺃ ﱠﻧﻪ ﹲ‬ ‫ﺗﺒﻴﻦ ﻟﻪ ﹸ‬ ‫ﻋﻠﻰ ﺫﻟﻚ ﱠ‬

‫ﹴ‬ ‫ﻟﻴﻔﺠ ﹸﺮﻭﺍ‬ ‫ﻟﻢ ﻳﻘﺘﻠﻪ ﻭﻟﻢ ﻳﻀ ﱢﻴﻖ ﻋﻠﻴﻪ‪ .‬ﻓﺒﺄ ﱠﻳ ﹴﺔ‬ ‫ﺳﻠﻄﺔ ﻳﺄﺗﻲ ﺍﻟﻴﻮﻡ ﺃﺷﺨﺎﺹ ﱢ‬

‫ﻳﺘﺒﻴﻨﻮﺍ‪ ،‬ﻭﺃﻧﹼﻰ ﻟﻬﻢ ﹾ‬ ‫ﺍﻟﻨﺎﺱ ﻓﻲ ﱠ‬ ‫ﻳﺘﺒﻴﻨﻮﺍ؟‬ ‫ﺍﻟﺸ ﹺ‬ ‫ﹶ‬ ‫ﺃﻥ ﱠ‬ ‫ﻮﺍﺭﻉ ﺃﻭ ﻳﺬﺑﺤﻮﻧﻬﻢ ﻭﻫﻢ ﻟﻢ ﱠ‬ ‫ﹾ‬ ‫ﺗﺒﻴﻨﻮﺍ ﻭﺗﻴ ﱠﻘﻨﹸﻮﺍ ﻓﺄﻗﺼﻰ ﻣﺎ ﻳﻤﻜﻨﻬﻢ ﺃﻥ ﻳﻔﻌﻠﻮﻩ ﻫﻮ ﻋﺪﻡ ﺍﻻﺳﺘﻐﻔﺎﺭ‪،‬‬ ‫ﻭﺇﻥ ﱠ‬

‫ﹴ‬ ‫ﻭﺍﻟﺬﺑﺢ ﻫﻮ ﱢ‬ ‫ﹸ‬ ‫ﺗﺄﻛﻴﺪ‬ ‫ﺑﻜﻞ‬ ‫ﻭﺍﻟﺘﻔﺠﻴﺮ‬ ‫ﺍﻟﻘﺘﻞ‬ ‫ﺳﻴﺪﻧﺎ ﺇﺑﺮﺍﻫﻴﻢ‪ .‬ﻫﺬﺍ‬ ‫ﹰ‬ ‫ﹸ‬ ‫ﹸ‬ ‫ﺍﺗﺒﺎﻋﺎ ﻟﻤ ﱠﻠﺔ ﹼ‬

‫ﺍﺗﺒﺎﻉ ﻟﻤ ﱠﻠ ﹺﺔ ﱠ‬ ‫ﺍﻟﺸﻴﻄﺎﻥ‪ ،‬ﺳﻴﺪﻧﺎ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺬﻱ ﺗﻮ ﱠﻗﻒ ﻋﻦ ﺍﻻﺳﺘﻐﻔﺎﺭ ﻷﺑﻴﻪ‬ ‫ﹲ‬ ‫ﺧﺎﻟﻔﻪ‬ ‫ﻋﺪﻭ ﻟﻠﻪ ﻟﻢ ﻳﺘﻮ ﱠﻗﻒ ﻋﻦ ﺍﻻﺳﺘﻐﻔﺎﺭ ﻟﺴﺎﺋﺮ ﹶﻣﻦ‬ ‫ﹸ‬ ‫ﺗﺒﻴﻦ ﻟﻪ ﺃ ﱠﻧ ﹸﻪ ﹲ‬ ‫ﺑﻌﺪﻣﺎ ﱠ‬

‫ﻧﻜﺮ ﹸﺭ ﱠ‬ ‫ﻳﺴﺘﻐﻔﺮ‬ ‫ﺃﻥ ﺇﺑﺮﺍﻫﻴﻢ ﻛﺎﻥ‬ ‫ﻣﻦ ﺍﻟﻨﺎﺱ ﻭﻫﻢ ﻣﺸﺮﻛﻮﻥ‪ .‬ﻭﻟﻠﺘﺄﻛﻴﺪ ﱢ‬ ‫ﹸ‬ ‫ﹺ‬ ‫ﹴ‬ ‫ﺑﻌﺒﺎﺭﺓ‬ ‫ﻋﺪﻭ ﺍﻟﻠﻪ‪،‬‬ ‫ﺗﺒﻴﻦ ﻟﻪ ﺃ ﱠﻧ ﹸﻪ ﹸ‬ ‫ﻷﺑﻴﻪ ﻭﻫﻮ ﻳﻌﺒﺪﹸ ﺍﻷﺻﻨﺎﻡ ﻭﻟﻢ ﻳﺘﻮ ﱠﻗﻒ ﺣﺘﻰ ﱠ‬

‫ﻭﺍﻟﻀ ﹺ‬ ‫ﺎﻝ‪ .‬ﱠﺃﻣﺎ ﻓﻲ ﺣﺎﻝ ﺍﻟﺘﺒﻴﻦ ﱠ‬ ‫ﱠ‬ ‫ﺃﻥ ﻫﺬﺍ‬ ‫ﺃﺧﺮ￯ ﻳﺠﻮﺯ ﺍﻻﺳﺘﻐﻔﺎﺭ ﻟﻠﻤﺸﺮﻙ‬ ‫‪‬‬

‫ﺗﺒﻴﻦ ﱠ‬ ‫ﹲ‬ ‫ﱠ‬ ‫ﻭﺗﺄﻛﺪ ﻟﻪ ﻃﺮﻳﻖ ﺍﻟﺤﻖﱢ ‪ ،‬ﻓﻼ‬ ‫ﻛﺎﻓﺮ‪ ،‬ﺃﻱ‬ ‫ﺍﻟﺸ ﹶ‬ ‫ﺨﺺ ﹲ‬ ‫ﺭﺍﻓﺾ ﻟﻠﺤﻖﱢ ﺑﻌﺪﻣﺎ ﱠ‬

‫ﹸ‬ ‫ﻳﺠﻮﺯ ﺍﻻﺳﺘﻐﻔﺎﺭ ﻟﻪ‪ .‬ﻭﻟﻜﻦ ﻓﻲ ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ ﻻ ﻳﺠﻮﺯ ﻗﺘﻠﻪ ﺃﻭ ﺗﻬﺠﻴﺮﻩ ﺃﻭ‬

‫)ﻭﺇﹺ ﹾﺫ ﹶﻗ ﹶ‬ ‫ﺎﻝ ﺇﹺ ﹾﺑ ﹶﺮ ﹺ‬ ‫ﺍﻟﺘﻀﻴﻴﻖ ﻋﻠﻴﻪ ﻭﻳﺘﺠ ﹼﻠﻰ ﺫﻟﻚ‬ ‫ﻴﻢ‬ ‫ﻭﺍﺿﺤﺎ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪ :‬ﹶ‬ ‫ﹰ‬ ‫ﺍﻫ ﹸ‬ ‫ﺍﺟﻨﹸﺒﻨﹺﻲ ﹶﻭ ﹶﺑﻨﹺﻲ ﹶﺃﻥ ﱠﻧ ﹾﻌﺒ ﹶﺪ ﹾ ﹶ‬ ‫ﺍﺟ ﹶﻌ ﹾﻞ ﻫﹶ ٰـ ﹶﺬﺍ ﺍ ﹾﻟ ﹶﺒ ﹶﻠ ﹶﺪ ﹺ‬ ‫ﺍﻷ ﹾﺻﻨﹶﺎ ﹶﻡ‪ ،‬ﹶﺭ ﱢﺏ ﺇﹺ ﱠﻧ ﹸﻬ ﱠﻦ‬ ‫ﹶﺭ ﱢﺏ ﹾ‬ ‫ﹸ‬ ‫ﺁﻣﻨﹰﺎ ﹶﻭ ﹾ ﹾ‬ ‫ﱠ‬ ‫ﹶﺃ ﹾﺿ ﹶﻠ ﹾﻠ ﹶﻦ ﹶﻛﺜﹺ ﹰﻴﺮﺍ ﱢﻣ ﹶﻦ ﺍﻟ ﱠﻨ ﹺ‬ ‫ﻮﺭ‬ ‫ﺎﺱ ﹶﻓ ﹶﻤﻦ ﹶﺗﺒﹺ ﹶﻌﻨﹺﻲ ﹶﻓﺈﹺ ﱠﻧ ﹸﻪ ﹺﻣﻨﱢﻲ ﹶﻭ ﹶﻣ ﹾﻦ ﹶﻋ ﹶﺼﺎﻧﹺﻲ ﹶﻓﺈﹺ ﱠﻧ ﹶﻚ ﹶﻏ ﹸﻔ ﹲ‬

‫ﻴﻢ( ﴿ﺇﺑﺮﺍﻫﻴﻢ‪ ﴾٣٦-٣٥:‬ﺇﺫ ﱠ‬ ‫ﺳﻴﺪﻧﺎ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﻭﺑﺸﻜﻞﹴ‬ ‫ﻭﺍﺿﺢ‪،‬‬ ‫ﹴ‬ ‫ﱠﺭ ﹺﺣ ﹲ‬ ‫ﺇﻥ ﹼ‬

‫ﻭﻭﺍﺿﺢ ﱠ‬ ‫ﻳﻄﻠﺐ ﻣﻦ ﺍﻟﻠﻪ ﹾ‬ ‫ﻳﺘﺒﻌﻪ‬ ‫ﺃﻥ ﹶﻣﻦ ﻟﻢ‬ ‫ﻳﺘﺒﻌﻪ‪،‬‬ ‫ﻭﻳﺮﺣﻢ ﹶﻣﻦ ﻟﻢ‬ ‫ﻳﻐﻔﺮ‬ ‫ﹸ‬ ‫ﹸ‬ ‫ﹲ‬ ‫ﹶ‬ ‫ﺃﻥ ﹶ‬

‫ﻫﻢ ﺍﻟﻤﺸﺮﻛﻮﻥ‪ .‬ﻭﻫﻮ ﻧﻔﺲ ﻣﻮﻗﻒ ﺳﻴﺪﻧﺎ ﻋﻴﺴﻰ ﺍﻟﻮﺍﺭﺩ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‬

‫ﹴ‬ ‫ ﻭﺍﻟﺬﻱ ﺳﻴﺘﻢ ﺫﻛﺮﻩ ﻻﺣﻘﺎ‪ .-‬ﻫﻨﺎ ﻣﻦ ﺣﻘﻨﺎ ﹾ‬‫ﺃﺳﺎﺱ‬ ‫ﺃﻱ‬ ‫ﺃﻥ ﻧﺘﺴﺎﺀﻝ‪ :‬ﻋﻠﻰ ﱢ‬ ‫ﻳﻔﺠ ﹸﺮ‬ ‫ﺍﻟﻨﺎﺱ ﻭﻳﺬﺑﺤﻬﻢ ﺃ ﱠﻧ ﹸﻪ ﻣﻦ ﺃﺗﺒﺎﻉ ﻣ ﱠﻠﺔ ﺇﺑﺮﺍﻫﻴﻢ !!!‬ ‫ﻳﻌﺘﻘﺪﹸ ﹶﻣﻦ ﱢ‬ ‫ﹶ‬

‫ﺑﻘﻲ ﹾ‬ ‫ﻣﻬﻢ ﻣﻦ ﻣﻈﺎﻫﺮ ﻣ ﹼﻠﺔ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﹶﺃﻻ ﻭﻫﻮ ﺍﻟﻌﺪﺍﺀ ﻛﻤﺎ‬ ‫ﺃﻥ ﹸﻧﺸﻴﺮ ﺇﻟﻰ ﻣﻈﻬ ﹴﺮ ﱟ‬

‫)ﻭﺍﺗ ﹸﹾﻞ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻬ ﹾﻢ‬ ‫ﱠﺑﻴﻦ ﺫﻟﻚ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻓﻲ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﻳﻤﺔ ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﺸﻌﺮﺍﺀ‪ :‬ﹶ‬ ‫ﻴﻢ‪ ،‬ﺇﹺ ﹾﺫ ﹶﻗ ﹶ‬ ‫ﺎﻝ ﹺ ﹶﻷﺑﹺ ﹺ‬ ‫ﹶﻧ ﹶﺒ ﹶﺄ ﺇﹺ ﹾﺑ ﹶﺮ ﹺ‬ ‫ﻴﻪ ﹶﻭ ﹶﻗ ﹾﻮ ﹺﻣ ﹺﻪ ﹶﻣﺎ ﹶﺗ ﹾﻌ ﹸﺒﺪﹸ ﻭﻥﹶ ‪ ،‬ﹶﻗﺎ ﹸﻟﻮﺍ ﹶﻧ ﹾﻌ ﹸﺒﺪﹸ ﹶﺃ ﹾﺻﻨﹶﺎ ﹰﻣﺎ ﹶﻓﻨ ﹶﹶﻈ ﱡﻞ ﹶﻟ ﹶﻬﺎ‬ ‫ﺍﻫ ﹶ‬

‫ﻴﻦ‪ ،‬ﹶﻗ ﹶ‬ ‫ﹶﻋ ﹺ‬ ‫ﺎﻝ ﻫﹶ ﹾﻞ ﹶﻳ ﹾﺴ ﹶﻤ ﹸﻌﻮ ﹶﻧ ﹸﻜ ﹾﻢ ﺇﹺ ﹾﺫ ﹶﺗﺪﹾ ﹸﻋﻮﻥﹶ ‪ ،‬ﹶﺃ ﹾﻭ ﹶﻳﻨ ﹶﻔ ﹸﻌﻮ ﹶﻧ ﹸﻜ ﹾﻢ ﹶﺃ ﹾﻭ ﹶﻳ ﹸﻀ ﱡﺮﻭﻥﹶ ‪ ،‬ﹶﻗﺎ ﹸﻟﻮﺍ ﹶﺑ ﹾﻞ‬ ‫ﺎﻛ ﹺﻔ ﹶ‬

‫ﹶﻭ ﹶﺟﺪﹾ ﹶﻧﺎ ﺁ ﹶﺑ ﹶﺎﺀ ﹶﻧﺎ ﹶﻛ ٰﹶﺬﻟﹺ ﹶﻚ ﹶﻳ ﹾﻔ ﹶﻌ ﹸﻠﻮﻥﹶ ‪ ،‬ﹶﻗ ﹶ‬ ‫ﺎﻝ ﹶﺃ ﹶﻓ ﹶﺮ ﹶﺃ ﹾﻳﺘﹸﻢ ﱠﻣﺎ ﹸﻛﻨﺘ ﹾﹸﻢ ﹶﺗ ﹾﻌ ﹸﺒﺪﹸ ﻭﻥﹶ ‪ ،‬ﹶﺃﻧﺘ ﹾﹸﻢ ﹶﻭﺁ ﹶﺑ ﹸ‬ ‫ﺎﺅ ﹸﻛ ﹸﻢ‬ ‫ﹾﹶ‬ ‫ﻴﻦ( ﴿ﺍﻟﺸﻌﺮﺍﺀ‪﴾٧٧-٦٩:‬‬ ‫ﺍﻷ ﹾﻗ ﹶﺪ ﹸﻣﻮﻥﹶ ‪ ،‬ﹶﻓﺈﹺ ﱠﻧ ﹸﻬ ﹾﻢ ﹶﻋﺪﹸ ﱞﻭ ﱢﻟﻲ ﺇﹺ ﱠﻻ ﹶﺭ ﱠﺏ ﺍ ﹾﻟ ﹶﻌ ﹶﺎﻟ ﹺﻤ ﹶ‬ ‫‪‬‬

‫ﻭﻟﻜﻦ ﹺ‬ ‫ﹲ‬ ‫ﺍﻟﻌﺪﺍﺀ ﻟﹺ ﹶﻤﻦ؟ ﹸ‬ ‫ﺍﻟﻀﻤﻴﺮ »ﻫﻢ« ﻳﻌﻮﺩ ﻋﻠﻰ ﺍﻷﺻﻨﺎﻡ‬ ‫ﻭﺍﺿﺤﺔ‪،‬‬ ‫ﺍﻵﻳﺔ‬ ‫ﱠ‬ ‫ﹸ‬

‫ﻭﻟﻴﺲ ﹶﻣﻦ ﻳﻌﺒﺪﻫﺎ ‪ -‬ﻛﻤﺎ ﺫﻫﺐ ﺃﺑﻮ ﻣﺤﻤﺪ ﺍﻟﻤﻘﺪﺳﻲ ‪ -‬ﻭﺟﻌﻞ ﱠ‬ ‫ﻛﻞ ﹶﻣﻦ ﻻ‬ ‫ﺍﻟﻤﻘﺪﺳﻲ ﻣﻌﺎﻧﻲ ﺍﻟﻘﺮﺁﻥ‬ ‫ﺣﺮ ﹶﻑ‬ ‫ﻳﻌﺒﺪﹸ ﺍﻟﻠﻪ ﹰ‬ ‫ﻋﺪﻭﺍ ﻟﻪ!!! ﻭﻛﻌﺎﺩﺓ ﺍﻟﺘﻜﻔﻴﺮ ﱢﻳﻴﻦ ﱠ‬ ‫ﱡ‬

‫ﺑﺸﻜﻞ ﻻ ﹸ‬ ‫ﱠ‬ ‫ﹲ‬ ‫ﺍﻟﺸﻚ‪ ،‬ﱠ‬ ‫ﻷﻥ ﻋﺎﺋﺪ ﱠﻳﺔ ﺍﻟﻀﻤﻴﺮ‬ ‫ﻳﻘﺒﻞ‬ ‫ﻭﺍﺿﺤﺔ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺘﺤﺮﻳﻒ‬

‫ﹺ‬ ‫ﹺ‬ ‫ﻟﻨﻔﺴﻪ‬ ‫ﻟﻤﻦ ﹸﻳﻌﻄﻲ‬ ‫ﻭﻷﺗﺒﺎﻋﻪ ﻣﻘﺎ ﹰﻣﺎ ﻓﻲ ﻣﻌﺎﺩﺍﺓ ﺍﻟﻜﺎﻓﺮﻳﻦ ﻭﻗﺘﺎﻟﻬﻢ‬ ‫ﱞ‬ ‫ﺿﺮﻭﺭﻱ ﹶ‬

‫ﻟﻢ ﹺ‬ ‫ﻳﺤﺘﺞ ﺑﻌﻀﻬﻢ ﺑﺎﻵﻳﺔ ﺍﻟﺘﻲ ﺍﺟﺘﺰﺃﻫﺎ‬ ‫ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻷﻧﺒﻴﺎﺋﻪ‪ .‬ﻭﻗﺪ‬ ‫ﻳﻌﻄ ﹺﻪ ﹸ‬ ‫ﱡ‬ ‫ﻛﺜﻴﺮﺍ ﺃﺑﻮ ﻣﺤﻤﺪ ﺍﻟﻤﻘﺪﺳﻲ‪ ،‬ﻭﻫﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪ ) :‬ﹶﻗﺪﹾ ﹶﻛﺎ ﹶﻧ ﹾﺖ ﹶﻟ ﹸﻜ ﹾﻢ‬ ‫ﱠ‬ ‫ﻭﺍﺣﺘﺞ ﺑﻬﺎ ﹰ‬ ‫ﻳﻦ ﹶﻣ ﹶﻌ ﹸﻪ ﺇﹺ ﹾﺫ ﹶﻗﺎ ﹸﻟﻮﺍ ﻟﹺ ﹶﻘ ﹾﻮ ﹺﻣ ﹺﻬ ﹾﻢ ﺇﹺ ﱠﻧﺎ ﹸﺑ ﹶﺮ ﹸﺁﺀ ﹺﻣ ﹸ‬ ‫ﹸﺃ ﹾﺳ ﹶﻮ ﹲﺓ ﹶﺣ ﹶﺴﻨ ﹲﹶﺔ ﹺﻓﻲ ﺇﹺ ﹾﺑ ﹶﺮ ﹺ‬ ‫ﻨﻜ ﹾﻢ ﹶﻭ ﹺﻣ ﱠﻤﺎ‬ ‫ﻴﻢ ﹶﻭﺍ ﱠﻟ ﹺﺬ ﹶ‬ ‫ﺍﻫ ﹶ‬ ‫ﹶﺗ ﹾﻌ ﹸﺒﺪﹸ ﻭﻥﹶ ﹺﻣﻦ ﹸﺩ ﹺ‬ ‫ﻭﻥ ﺍﻟ ﱠﻠ ﹺﻪ ﹶﻛ ﹶﻔ ﹾﺮ ﹶﻧﺎ ﺑﹺ ﹸﻜ ﹾﻢ ﹶﻭ ﹶﺑ ﹶﺪﺍ ﹶﺑ ﹾﻴ ﹶﻨﻨﹶﺎ ﹶﻭ ﹶﺑ ﹾﻴﻨ ﹸﹶﻜ ﹸﻢ ﺍ ﹾﻟ ﹶﻌ ﹶﺪ ﹶﺍﻭ ﹸﺓ ﹶﻭﺍ ﹾﻟ ﹶﺒﻐﹾ ﹶﻀ ﹸﺎﺀ ﹶﺃ ﹶﺑﺪﹰ ﺍ‬

‫ﻴﻢ ﹺ ﹶﻷﺑﹺ ﹺ‬ ‫ﹶﺣ ﱠﺘ ٰﻰ ﹸﺗﺆﹾ ﹺﻣﻨﹸﻮﺍ ﺑﹺﺎﻟ ﱠﻠ ﹺﻪ ﹶﻭ ﹾﺣ ﹶﺪ ﹸﻩ ﺇﹺ ﱠﻻ ﹶﻗ ﹾﻮ ﹶﻝ ﺇﹺ ﹾﺑ ﹶﺮ ﹺ‬ ‫ﻴﻪ ﹶ ﹶﻷ ﹾﺳ ﹶﺘﻐﹾ ﹺﻔ ﹶﺮﻥﱠ ﹶﻟ ﹶﻚ ﹶﻭ ﹶﻣﺎ ﹶﺃ ﹾﻣ ﹺﻠ ﹸﻚ‬ ‫ﺍﻫ ﹶ‬

‫ﹶﻟ ﹶﻚ ﹺﻣ ﹶﻦ ﺍﻟ ﱠﻠ ﹺﻪ ﹺﻣﻦ ﹶﺷ ﹾﻲ ﹴﺀ ﱠﺭ ﱠﺑﻨﹶﺎ ﹶﻋ ﹶﻠ ﹾﻴ ﹶﻚ ﹶﺗ ﹶﻮ ﱠﻛ ﹾﻠﻨﹶﺎ ﹶﻭﺇﹺ ﹶﻟ ﹾﻴ ﹶﻚ ﹶﺃ ﹶﻧ ﹾﺒﻨﹶﺎ ﹶﻭﺇﹺ ﹶﻟ ﹾﻴ ﹶﻚ ﺍ ﹾﻟ ﹶﻤ ﹺﺼ ﹸﻴﺮ(‬

‫ﻳﺠﺘﺰﺉ‬ ‫﴿ ﺍﻟﻤﻤﺘﺤﻨﺔ‪ .﴾٤:‬ﻭﺍﻟﻤﺘﺪ ﱢﺑﺮ ﻟﻶﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ ﺑﺄﻛﻤﻠﻬﺎ‪ ،‬ﻭﻟﻴﺲ ﻛﻤﺎ‬ ‫ﹸ‬

‫ﹸ‬ ‫ﻳﻼﺣﻆ ﱠ‬ ‫ﺃﻥ ﺳﻴﺪﻧﺎ ﺇﺑﺮﺍﻫﻴﻢ ﻭﻗﻮﻣﻪ ﻗﺎﻟﻮﻫﺎ‬ ‫ﺍﻟﻤﻘﺪﺳﻲ ﻓﻲ ﻛﺘﺎﺑﻪ ﺍﻟﻤﺸﺆﻭﻡ‪،‬‬ ‫ﱡ‬

‫ﹴ‬ ‫ﻃﺒﻴﻌﻲ ﻭﻻ‬ ‫ﺃﻣﺮ‬ ‫ﺑﺼﺮﺍﺣﺔ‪ :‬ﺇ ﱠﻧﻬﻢ ﹲ‬ ‫ﺑﺮﺍﺀ ﱠ‬ ‫ﻣﻤﺎ ﻳﻌﺒﺪﹸ ﺍﻟﻤﺸﺮﻛﻮﻥ ﻭﻣﻨﻬﻢ‪ ،‬ﻭﻫﺬﺍ ﹲ‬ ‫ﱞ‬

‫ﻣﺴﻠﻤﺎ – ﻣﻦ ﺍﻟﻄﺒﻴﻌﻲ ﺟﺪﹰ ﺍ ﹾ‬ ‫ﺃﻥ ﺃﻗﻮﻝ ﻟﹺ ﹶﻤﻦ‬ ‫ﻳﺮﻓﻀﻪ ﻋﺎﻗﻞ‪ ،‬ﺃﻧﺎ – ﺑﻮﺻﻔﻲ‬ ‫ﹸ‬ ‫ﹰ‬ ‫ﻭﻛﺎﻓﺮ ﹺ‬ ‫ﻣﻤﺎ ﺗﻌﺒﺪﹸ‬ ‫ﺑﻪ ﻭﺃﻧﺎ ﺑﺮﻱﺀ ﻣﻨﻚ ﻟﻔﻌﻠﻚ ﻫﺬﺍ‪،‬‬ ‫ﻳﻌﺒﺪﹸ ﺍﻷﺻﻨﺎﻡ ﺇ ﱠﻧﻨﻲ‬ ‫ﹲ‬ ‫ﺑﺮﻱﺀ ﱠ‬ ‫ﹲ‬ ‫‪‬‬

‫ﻭﻟﻜﻦ ﻫﺬﻩ ﺍﻟﺒﺮﺍﺀﺓ ﻣﺤﺼﻮﺭﺓ ﻓﻲ ﺍﻻﻋﺘﻘﺎﺩ ﺍﻟﺪﻳﻨﻲ ﻭﻟﻴﺲ ﺟﻤﻴﻊ ﻗﻄﺎﻋﺎﺕ‬ ‫ﺍﻟﺤﻴﺎﺓ‪ ،‬ﻭﻫﺬﺍ ﺷﺄﻥ ﺟﻤﻴﻊ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﻤﺮﺳﻠﻴﻦ‪ ،‬ﻭﻟﻜﻦ ﻫﺬﺍ ﻻ ﻳﻌﻨﻲ ﹾ‬ ‫ﺃﻥ‬

‫ﻓﺠ ﹶﺮ ﺃﻭ ﺃﻗﺘﻞ ﺃﻭ ﹸﺃﺣﺎﺭﺏ ﹶﻣﻦ ﻻ ﻳﺆﻣﻦ‪ ،‬ﺇﺫ ﱠ‬ ‫ﺇﻥ ﺳﻴﺮ ﹶﺓ ﺳ ﱢﻴﺪﻧﺎ ﺇﺑﺮﺍﻫﻴﻢ ﻭﺍﻵﻳﺔ‬ ‫ﹸﺃ ﱢ‬ ‫ﹺ‬ ‫ﺍﻟﻜﺮﻳﻤﺔ ﺃﻋﻼﻩ‪ ،‬ﻻ ﺗﺄﻣﺮﻧﺎ ﺑﺬﻟﻚ ﱠﺇﻻ ﹾ‬ ‫ﺍﻟﻨﻔﺲ ﻭﺧﻄﻮﺍﺕ‬ ‫ﺍﺗﺒﺎﻉ ﻫﻮ￯‬ ‫ﻗﺮ ﹾﺭﻧﺎ ﹶ‬ ‫ﺇﻥ ﱠ‬ ‫ﹶ‬ ‫ﺍﻟﺸﻴﻄﺎﻥ‪ ،‬ﺣﻴﺚ ﱠ‬ ‫ﺍﻟﻜﺎﻓﺮﻭﻥ‬ ‫ﺍﺳﺘﻤﺮ‬ ‫ﺇﻥ ﺃﻗﺼﻰ ﻣﺎ ﺗﺬﻫﺐ ﺇﻟﻴﻪ ﺍﻵﻳﺔ ‪ -‬ﺇﺫﺍ‬ ‫ﱠ‬

‫ﺑﻜﻔ ﹺﺮﻫﻢ ﻭﻟﻢ ﻳﺆﻣﻨﻮﺍ‪ -‬ﻫﻮ ﹾ‬ ‫ﺃﻥ ﺗﺒﺪﺃ ﺑﻴﻨﻨﺎ ﺍﻟﻌﺪﺍﻭ ﹸﺓ‬ ‫ﻭﺍﻟﺒﻐﻀﺎﺀ‪ ،‬ﻭ«ﺑﺪﺃ« ﺑﻄﺒﻴﻌﺔ‬ ‫ﹸ‬

‫ﹶ‬ ‫ﹶ‬ ‫ﺃﻥ ﱠ‬ ‫ﺍﻟﺤﺎﻝ ﻻ ﺗﻌﻨﻲ ﹾ‬ ‫ﺑﻮﺿﻮﺡ ﻓﻲ ﺍﺳﺘﻐﻔﺎ ﹺﺭ‬ ‫ﺍﻟﻜﺎﻣﻞ‪ ،‬ﻭﻧﺮ￯ ﺫﻟﻚ‬ ‫ﺍﻟﺤﻠﻮﻝ‬ ‫ﺗﺤﻞ‬ ‫ﹴ‬ ‫ﺇﺑﺮﺍﻫﻴﻢ ﻷﺑﻴﻪ ﻭﺍﻟﻤﺠﺎﺩﻟﺔ ﻓﻲ ﻗﻮﻡ ﻧﻮﺡ ﻭﻫﻢ ﺍﻟﻘﺎﺋﻤﻮﻥ ﺑﻔﻌﻞ ﺍﻟﻠﻮﺍﻁ‪.‬‬ ‫ﹶ‬ ‫ﹺ‬ ‫ﺃﻧﻈﻤﺔ‬ ‫ﺍﻟﻤﺠﺎﺩﻟﺔ ﻓﻲ‬ ‫ﻭﻛﺬﻟﻚ ﺗﺠﺐ ﺍﻹﺷﺎﺭﺓ ﺇﻟﻰ ﺃﻧﹼﻪ ﻟﻴﺲ ﻣﻦ ﻣ ﱠﻠ ﹺﺔ‬ ‫ﺇﺑﺮﺍﻫﻴﻢ ﹸ‬ ‫ﹶ‬ ‫ﺍﻟﺤﻜﻢ‪ ،‬ﺃﻭ ﻣﺤﺎﻭﻟﺔ ﻗﻠﺒﻬﺎ ﻭﺍﻟﺴﻴﻄﺮﺓ ﻋﻠﻴﻬﺎ‪ ،‬ﺇﺫ ﻟﻢ ﻧﺠﺪ ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﻠﻪ ﱠ‬ ‫ﺃﻥ‬ ‫ﹸ‬ ‫ﹺ‬ ‫ﺣﻜﻤﻪ ﻭﺇ ﱠﻧﻤﺎ ﻓﻘﻂ ﻓﻲ ﺍﻟﺪﻋﻮﺓ ﺇﻟﻰ ﺍﻟﻠﻪ‪.‬‬ ‫ﺇﺑﺮﺍﻫﻴﻢ ﻗﺪ ﺟﺎﺩﻝ ﺍﻟﻨﻤﺮﻭﺩ ﻓﻲ‬

‫ﺃﻥ ﻧﺨﺘﻢ ﺟﻮﻟﺘﻨﺎ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻓﻲ ﻣ ﱠﻠﺔ ﺇﺑﺮﺍﻫﻴﻢ ﻻ ﺑﺪﱠ ﻟﻨﺎ ﹾ‬ ‫ﻗﺒﻞ ﹾ‬ ‫ﺍﻥ ﻧﺬﻛﺮ ﻣﺴﺄﻟﺔ‬ ‫ﹶ‬ ‫ﺃﺳﻮﺍﻕ‬ ‫ﻛﺴ ﹶﺮ‬ ‫ﺗﻜﺴﻴﺮ ﺍﻷﺻﻨﺎﻡ‪ -‬ﻭﻳﺎ ﺳﺒﺤﺎﻥ ﺍﻟﻠﻪ! ‪ -‬ﻻ ﻧﺸﺎﻫﺪ ﺇﺑﺮﺍﻫﻴﻢ ﱠ‬

‫ﺍﻟﻜﺎﻓﺮﻳﻦ ﻭﻻ ﺑﻴﻮ ﹶﺗﻬﻢ ﻭﻟﻢ ﻳﻘﺘﻠﻬﻢ ﻭﻟﻢ ﻳﻘﺘﻞ ﻛﻬﻨﺘﻬﻢ ﻭﻟﻢ ﻳﻐﺘ ﹾﹶﻞ ﻭﺟﻬﺎ ﹶﺀ‬ ‫ﹶ‬

‫ﺍﻟﻘﻮ ﹺﻡ‪ ،‬ﻭﻟﻜﻦ ﱠ‬ ‫ﻨﻢ ﺍﻟﻜﺒﻴ ﹺﺮ ﺣﺘﻰ‬ ‫ﻛﻞ ﻣﺎ ﻓﻌﻠﻪ ﻫﻮ‬ ‫ﺍﻟﺼ ﹺ‬ ‫ﺗﻜﺴﻴﺮ ﺍﻷﺻﻨﺎﻡ ﻣﺎ ﻋﺪﺍ ﱠ‬ ‫ﹸ‬ ‫ﹺ‬ ‫ﻗﻮﻣﻪ‪ ،‬ﺣﻴﺚ ﹸ‬ ‫ﻳﻘﻮﻝ ﻟﻬﻢ‪ :‬ﱠ‬ ‫ﻛﺴ ﹶﺮ ﺍﻷﺻﻨﺎﻡ ﻫﻮ ﺫﺍﻙ‬ ‫ﺍﻟﺤ ﱠﺠ ﹶﺔ ﻋﻠﻰ‬ ‫ﹸﻳﻘﻴﻢ ﹸ‬ ‫ﺇﻥ ﹶﻣﻦ ﱠ‬ ‫‪‬‬

‫ﺍﻟﻜﺒﻴﺮ ﻓﺎﺳﺄﻟﻮ ﹸﻩ ﻟﻌ ﱠﻠ ﹸﻪ ﻳﺠﻴ ﹸﺒﻜﻢ؟ ﻓﻠﻢ ﻳﻜﻦ ﻫﺪﻓﻪ )ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ(‬ ‫ﻨﻢ‬ ‫ﱠ‬ ‫ﺍﻟﺼ ﹸ‬ ‫ﹸ‬

‫ﺍﻟﺘﺨﺮﻳﺐ ﺃﻭ‬ ‫ﺍﻟﻌﺒﺚ ﺃﻭ‬ ‫ﻣﺠﺮ ﹸﺩ ﺍﻟﺘﻜﺴﻴﺮ‪ ،‬ﻭﺇ ﱠﻧﻤﺎ ﻫﺪﻓﻪ ﺍﻟﺘﻌﻠﻴﻢ ﻭﺍﻟﺪﻋﻮﺓ‬ ‫ﹸ‬ ‫ﱠ‬

‫ﺍﻟﺤﺠﺔ ﻋﻠﻰ ﻗﻮﻣﻪ‪ ،‬ﱡ‬ ‫ﻓﻜﻞ ﻓﻌﻞﹺ ﺍﻷﻧﺒﻴﺎﺀ ﻳﻬﺪﻑ ﺇﻟﻰ ﺇﻗﻨﺎﻉ ﺍﻵﺧﺮﻳﻦ‬ ‫ﻭﺇﻗﺎﻣﺔ‬ ‫ﱠ‬ ‫ﺑﺎﻟﺤﻜﻤﺔ ﻭﺍﻟﻤﻮﻋﻈﺔ‪ ،‬ﻭﻟﻴﺲ ﺇﺟﺒﺎﺭﻫﻢ ﺑﺎﻟﻘﺘﻞ ﻭﺍﻟﺪﻣﺎﺀ‪ .‬ﻭﺃﺧﻴﺮﺍ‪ :‬ﹶﻣﻦ ﺷﺎﺀ‬ ‫ﻓﻠﻴﺆﻣﻦ ﻭﻣﻦ ﺷﺎﺀ ﻓﻠﻴﻜﻔﺮ‪.‬‬ ‫ﻣﻌﺎ ﺍﻟﺪﻋﺎﺀ ﺍﻟﺬﻱ ﺩﻋﺎ ﺑﻪ‬ ‫ﻓﻲ ﻧﻬﺎﻳﺔ ﺍﻟﺤﺪﻳﺚ ﻋﻦ ﻣ ﱠﻠﺔ ﺇﺑﺮﺍﻫﻴﻢ ﻧﺴﺘﺬﻛﺮ ﹰ‬ ‫ﺳﻴﺪﻧﺎ ﻣﺤﻤﺪ )ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ(‪.‬‬ ‫ﺳﻴﺪﻧﺎ‬ ‫ﺇﺑﺮﺍﻫﻴﻢ ﻭﺭﺯﻗﻨﺎ ﺑﺒﺮﻛﺎﺗﻪ ﱠ‬ ‫ﹸ‬ ‫ﻧﺒﻮﺓ ﹼ‬ ‫ﹼ‬

‫ﻭﻛﺬﻟﻚ ﱢ‬ ‫ﻧﺆﻛﺪ ﻋﻠﻰ ﱠ‬ ‫ﺍﻟﺘﻜﻔﻴﺮﻳﻴﻦ ﺍﻟﻘﺘﻠﺔ ﺍﻟﺬﻳﻦ ﺃﺷﺎﻋﻮﺍ ﺍﻟﺨﺮﺍﺏ ﻭﺍﻟﺪﱠ ﻣﺎﺭ‬ ‫ﺃﻥ‬ ‫ﹶ‬

‫ﻣﻤﻦ‬ ‫ﺭﻏﺐ ﻋﻦ ﻣ ﱠﻠ ﹺﺔ ﺃﺑﻴﻨﺎ ﺇﺑﺮﺍﻫﻴﻢ ﻭﻗﺪ ﺳ ﹼﻔﻬﻮﺍ ﺑﺬﻟﻚ‬ ‫ﹶ‬ ‫ﻓﻲ ﺍﻷﺭﺽ‪ ،‬ﻫﻢ ﱠ‬

‫ﺃﻧﻔﺴﻬﻢ‪ .‬ﻗﺎﻝ ﺗﻌﺎﻟﻰ ﻓﻲ ﻣﺤﻜﻢ ﻛﺘﺎﺑﻪ ﺍﻟﻌﺰﻳﺰ‪:‬‬

‫ﺍﺟ ﹶﻌ ﹾﻠﻨﹶﺎ ﹸﻣ ﹾﺴ ﹺﻠ ﹶﻤ ﹾﻴ ﹺﻦ ﹶﻟ ﹶﻚ ﹶﻭ ﹺﻣﻦ ﹸﺫ ﱢﺭ ﱠﻳﺘﹺﻨﹶﺎ ﹸﺃ ﱠﻣ ﹰﺔ ﱡﻣ ﹾﺴ ﹺﻠ ﹶﻤ ﹰﺔ ﱠﻟ ﹶﻚ ﹶﻭ ﹶﺃ ﹺﺭ ﹶﻧﺎ ﹶﻣﻨ ﹺ‬ ‫ﹶﺎﺳ ﹶﻜﻨﹶﺎ‬ ‫)ﺭ ﱠﺑﻨﹶﺎ ﹶﻭ ﹾ‬ ‫ﹶ‬ ‫ﻴﻢ‪ ،‬ﹶﺭ ﱠﺑﻨﹶﺎ ﹶﻭﺍ ﹾﺑ ﹶﻌ ﹾﺚ ﹺﻓﻴ ﹺﻬ ﹾﻢ ﹶﺭ ﹸﺳ ﹰ‬ ‫ﻮﻻ ﱢﻣ ﹾﻨ ﹸﻬ ﹾﻢ‬ ‫ﹶﻭ ﹸﺗ ﹾﺐ ﹶﻋ ﹶﻠ ﹾﻴﻨﹶﺎ ﺇﹺ ﱠﻧ ﹶﻚ ﹶﺃ ﹶ‬ ‫ﻧﺖ ﺍﻟ ﱠﺘ ﱠﻮ ﹸ‬ ‫ﺍﻟﺮ ﹺﺣ ﹸ‬ ‫ﺍﺏ ﱠ‬ ‫ﹶﺎﺏ ﹶﻭﺍ ﹾﻟ ﹺﺤ ﹾﻜ ﹶﻤ ﹶﺔ ﹶﻭ ﹸﻳﺰﹶ ﱢﻛﻴ ﹺﻬ ﹾﻢ ﺇﹺ ﱠﻧ ﹶﻚ ﹶﺃ ﹶ‬ ‫ﻧﺖ ﺍ ﹾﻟ ﹶﻌ ﹺﺰﻳﺰﹸ‬ ‫ﹶﻳ ﹾﺘ ﹸﻠﻮ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻬ ﹾﻢ ﺁ ﹶﻳﺎﺗﹺ ﹶﻚ ﹶﻭ ﹸﻳ ﹶﻌ ﱢﻠ ﹸﻤ ﹸﻬ ﹸﻢ ﺍ ﹾﻟ ﹺﻜﺘ ﹶ‬ ‫ﻴﻢ‪ ،‬ﹶﻭ ﹶﻣﻦ ﹶﻳ ﹾﺮ ﹶﻏ ﹸﺐ ﹶﻋﻦ ﱢﻣ ﱠﻠ ﹺﺔ ﺇﹺ ﹾﺑ ﹶﺮ ﹺ‬ ‫ﺍﺻ ﹶﻄ ﹶﻔ ﹾﻴﻨﹶﺎ ﹸﻩ‬ ‫ﻴﻢ ﺇﹺ ﱠﻻ ﹶﻣﻦ ﹶﺳ ﹺﻔ ﹶﻪ ﹶﻧ ﹾﻔ ﹶﺴ ﹸﻪ ﹶﻭ ﹶﻟ ﹶﻘ ﹺﺪ ﹾ‬ ‫ﺍﻫ ﹶ‬ ‫ﺍ ﹾﻟ ﹶﺤ ﹺﻜ ﹸ‬ ‫ﺎﻝ ﹶﻟ ﹸﻪ ﹶﺭ ﱡﺑ ﹸﻪ ﹶﺃ ﹾﺳ ﹺﻠ ﹾﻢ ﹶﻗ ﹶ‬ ‫ﻴﻦ‪ ،‬ﺇﹺ ﹾﺫ ﹶﻗ ﹶ‬ ‫ﺎﻝ ﹶﺃ ﹾﺳ ﹶﻠ ﹾﻤ ﹸﺖ‬ ‫ﺍﻟﺼﺎﻟﹺ ﹺﺤ ﹶ‬ ‫ﹺﻓﻲ ﺍﻟﺪﱡ ﹾﻧ ﹶﻴﺎ ﹶﻭﺇﹺ ﱠﻧ ﹸﻪ ﹺﻓﻲ ﹾﺍﻵ ﹺﺧ ﹶﺮ ﹺﺓ ﹶﻟ ﹺﻤ ﹶﻦ ﱠ‬ ‫ﻴﻦ( ﴿ﺍﻟﺒﻘﺮﺓ‪﴾١٣١-١٢٨:‬‬ ‫ﻟﹺ ﹶﺮ ﱢﺏ ﺍ ﹾﻟ ﹶﻌ ﹶﺎﻟ ﹺﻤ ﹶ‬ ‫‪‬‬

‫‪@ZıbÓj„˛a@ÚŞ‹fl@HRMRI‬‬

‫ﹸ‬ ‫ﺍﻟﻜﺮﻳﻢ ﱠ‬ ‫ﹼ‬ ‫ﺃﻥ ﻣ ﱠﻠ ﹶﺔ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﺣﺪﺓ‪ ،‬ﹾ‬ ‫ﺷﺮﺍﺋﻌﻬﻢ‪.‬ﻭﺃﻥ‬ ‫ﻭﺇﻥ ﺍﺧﺘﻠﻔﺖ‬ ‫ﺍﻟﻘﺮﺁﻥ‬ ‫ﻳﻌ ﱢﻠ ﹸﻤﻨﺎ‬ ‫ﹸ‬ ‫ﺍﻟﺪﻳﻦ ﻭﺍﺣﺪ ﻭﻫﻮ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻟﺬﻟﻚ ﻧﺠﺪ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻳﺄﻣﺮ ﺳ ﱢﻴﺪﻧﺎ ﻣﺤﻤﺪﹰ ﺍ‬ ‫ﹼﺒﺎﻉ ﻣ ﱠﻠ ﹺﺔ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ ﻓﻲ ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ‪ ) :‬ﹸﺛ ﱠﻢ ﹶﺃ ﹾﻭ ﹶﺣ ﹾﻴﻨﹶﺎ‬ ‫ﺻﺮﺍﺣ ﹰﺔ ﺑﺎﺗ ﹺ‬

‫ﺇﹺ ﹶﻟ ﹾﻴ ﹶﻚ ﹶﺃ ﹺﻥ ﺍ ﱠﺗﺒﹺ ﹾﻊ ﹺﻣ ﱠﻠ ﹶﺔ ﺇﹺ ﹾﺑ ﹶﺮ ﹺ‬ ‫ﻴﻦ( ﴿ﺍﻟﻨﺤﻞ‪﴾١٢٣:‬‬ ‫ﻴﻢ ﹶﺣﻨﹺﻴ ﹰﻔﺎ ﹶﻭ ﹶﻣﺎ ﹶﻛﺎﻥﹶ ﹺﻣ ﹶﻦ ﺍ ﹾﻟ ﹸﻤﺸﹾ ﹺﺮ ﹺﻛ ﹶ‬ ‫ﺍﻫ ﹶ‬

‫ﺎﺱ ﺑﹺﺈﹺ ﹾﺑ ﹶﺮ ﹺ‬ ‫ﻭﻛﺬﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪) :‬ﺇﹺﻥﱠ ﹶﺃ ﹾﻭ ﹶﻟﻰ ﺍﻟ ﱠﻨ ﹺ‬ ‫ﻳﻦ ﺍ ﱠﺗ ﹶﺒ ﹸﻌﻮ ﹸﻩ ﹶﻭﻫﹶ ٰـ ﹶﺬﺍ ﺍﻟ ﱠﻨﺒﹺ ﱡﻲ‬ ‫ﻴﻢ ﹶﻟ ﱠﻠ ﹺﺬ ﹶ‬ ‫ﺍﻫ ﹶ‬ ‫ﻴﻦ( ﴿ﺁﻝ ﻋﻤﺮﺍﻥ‪ ،﴾٦٨:‬ﻟﻬﺬﺍ ﺍﻟﺴﺒﺐ‬ ‫ﻳﻦ ﺁ ﹶﻣﻨﹸﻮﺍ ﹶﻭﺍﻟ ﱠﻠ ﹸﻪ ﻭﻟﹺ ﱡﻲ ﺍ ﹾﻟ ﹸﻤﺆﹾ ﹺﻣﻨﹺ ﹶ‬ ‫ﹶﻭﺍ ﱠﻟ ﹺﺬ ﹶ‬

‫ﺳﻴﺪﻧﺎ ﺇﺑﺮﺍﻫﻴﻢ ﺇﻟﻰ ﻣﺎ ﺑﻌﺪﻩ ﻣﻦ‬ ‫ﻧﺴﺘﻤﺮ ﻓﻲ ﺍﺳﺘﻌﺮﺍﺽ ﻣﻠﻞ ﺍﻷﻧﺒﻴﺎﺀ ﻣﻨﺬ ﹼ‬

‫ﻠﻔﻴﺔ ﺍﻟﺠﻬﺎﺩ ﱠﻳﺔ‪ ،‬ﻭ ﹸﺑ ﹺ‬ ‫ﻌﺪﻫﺎ‬ ‫ﻟﻨﺒﻴﻦ ﻓﺴﺎﺩ ﻋﻘﻴﺪﺓ ﱠ‬ ‫ﺍﻟﺴ ﹼ‬ ‫ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﻭﺑﺸﻜﻞﹴ ﻣﺨﺘﺼ ﹴﺮ ﹼ‬ ‫‪‬‬

‫ﻋﻦ ﱢ‬ ‫ﻋﺎﻡ؛ ﻓﻬﺬﺍ ﻣﻮﺳﻰ )ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ( ﻳﺄﻣﺮﻩ ﺭ ﱡﺑﻪ ﺑﺄﻥ‬ ‫ﺧﻂ ﺍﻷﻧﺒﻴﺎﺀ ﺑﺸﻜﻞﹴ ﱟ‬

‫ﻳﻘﻮﻝ ﻗﻮ ﹰ‬ ‫ﻻ ﹼﻟﻴﻨﹰﺎ ﻟﻔﺮﻋﻮﻥ ﺑﺎﻟﺮﻏﻢ ﻣﻦ ﺍﺳﺘﻜﺒﺎﺭ ﻓﺮﻋﻮﻥ ﻓﻲ ﺍﻷﺭﺽ‪ ،‬ﻭﻛﻮﻧﻪ‬

‫ﻴﺎﺳﻴﺔ‪ ،‬ﻭﻟﻜﻦ ﺟﺎﺀ ﺍﻷﻣﺮ ﺍﻹﻟﻬﻲ‪:‬‬ ‫ﻋﻠﻰ ﺭﺃﺱ ﻫﺮﻡ ﺍﻟﺴﻠﻄﺔ ﺍﻟﺪﻳﻨﻴﺔ ﱢ‬ ‫ﻭﺍﻟﺴ ﱠ‬

‫)ﺍ ﹾﺫﻫﹶ ﹶﺒﺎ ﺇﹺ ﹶﻟ ٰﻰ ﹺﻓ ﹾﺮ ﹶﻋ ﹾﻮﻥﹶ ﺇﹺ ﱠﻧ ﹸﻪ ﹶﻃ ﹶﻐ ٰﻰ‪ ،‬ﹶﻓ ﹸﻘ ﹶ‬ ‫ﻮﻻ ﹶﻟ ﹸﻪ ﹶﻗ ﹾﻮ ﹰ ﹰﻻ ﱠﻟ ﱢﻴﻨﹰﺎ ﱠﻟ ﹶﻌ ﱠﻠ ﹸﻪ ﹶﻳﺘ ﹶﹶﺬ ﱠﻛ ﹸﺮ ﹶﺃ ﹾﻭ ﹶﻳ ﹾﺨ ﹶﺸ ٰﻰ(‬

‫﴿ﻃﻪ‪ ﴾٤٤-٤٣:‬ﻭﻟﻜﻦ ﺍﻷﻋﺠﺐ ﻣﻦ ﻫﺬﺍ ﻫﻮ ﻋﻨﺪﻣﺎ ﺭﻓﺾ ﻓﺮﻋﻮﻥ ﻗﻮﻝ‬ ‫ﺭﺩ ﺍﻷﻧﺒﻴﺎﺀ ﻫﻮ ﺍﻟﺘﻬﺪﻳﺪ ﺃﻭ ﺍﻟﺘﻔﺠﻴﺮ ﺃﻭ ﺍﻟﻘﺘﻞ‪،‬‬ ‫ﻣﻮﺳﻰ ﻭﻫﺎﺭﻭﻥ ﻓﻠﻢ ﻳﻜﻦ ﱡ‬

‫ﻏﻴﻚ ﻭﻃﻐﻴﺎﻧﻚ ﻭﻟﻜﻦ ﺍﺗﺮﻙ‬ ‫ﻭﻟﻜﻦ ﻗﺎﻟﻮﺍ ﻟﻪ ﺑﻤﺎ ﻣﻌﻨﺎﻩ ‪«:‬ﺍﺳﺘﻤﺮ ﻓﻲ ﹼ‬ ‫ﹴ‬ ‫ﺑﻌﺒﺎﺭﺓ ﺃﺧﺮ￯‪ «:‬ﻧﺤﻦ –‬ ‫ﺍﻟﻤﺴﺘﻀﻌﻔﻴﻦ ﻳﺨﺮﺟﻮﺍ ﻣﻌﻨﺎ ﻣﻦ ﺃﺭﺽ ﻣﺼﺮ‪«.‬‬ ‫ﹶ‬ ‫ﺑﻮﺻﻔﻨﺎ ﺃﻧﺒﻴﺎﺀ – ﻟﻴﺴﺖ ﻭﻇﻴﻔﺘﻨﺎ ﺇﻗﺎﻣﺔ ﻧﻈﺎﻡ ﺣﻜﻢ ﺃﻭ ﻣﻌﺎﺭﺿﺔ ﻧﻈﺎﻡ ﺣﻜﻢ‪،‬‬ ‫ﻭﻟﻜﻦ ﻫﺪﻓﻨﺎ ﻫﻮ ﺍﻟﺪﻋﻮﺓ ﺇﻟﻰ ﺍﻟﻠﻪ ﻭﻣﻦ ﺷﺎﺀ ﻓﻠﻴﺆﻣﻦ ﻭﻣﻦ ﺷﺎﺀ ﻓﻠﻴﻜﻔﺮ‪«.‬‬ ‫ﻛﻤﺎ ﱠﺑﻴﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‪ .‬ﻭﻟﻜﻦ ‪ -‬ﺑﺎﻟﺮﻏﻢ ﻣﻦ ﱠ‬ ‫ﺃﻥ ﻣﻦ ﺣ ﱢﻘ ﹶﻚ ﺃﻥ ﺗﺆﻣﻦ ﺑﻤﺎ‬

‫ﺗﺸﺎﺀ‪ -‬ﻟﻜﻦ ﻟﻴﺲ ﻣﻦ ﺣ ﱢﻘ ﹶﻚ ﺃﻥ ﺗﺴﺘﻀﻌﻒ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻓﺤﺮﻳﺘﻚ ﺗﺘﻮﻗﻒ‬ ‫ﻋﻨﺪﻣﺎ ﺗﺘﺠﺎﻭﺯ ﺣﺮﻳ ﹶﺔ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻭﻟﺬﺍ ﻓﺈﻥ ﻣﻮﺳﻰ ﻭﻫﺎﺭﻭﻥ ﺑﻌﺪ ﺃﻥ ﺧﺮﺟﻮﺍ‬ ‫ﺃﻱ ﻧﻈﺎﻡ ﺣﻜﻢ‪ ،‬ﻭﺇ ﱠﻧﻤﺎ ﻣﺠﺮﺩ ﺷﺮﺍﺋﻊ ﻣﺠﺘﻤﻌﻴﺔ‬ ‫ﻣﻦ ﺃﺭﺽ ﻣﺼﺮ ﻟﻢ ﻳﻘﻴﻤﻮﺍ ﱠ‬

‫ﺍﺗﻔﻘﺖ ﻋﻠﻴﻬﺎ ﺍﻷﻣﻢ ﻓﻲ ﻋﺼﺮﻧﺎ ﺍﻟﺤﺎﺿﺮ ﺑﻐﺾ ﺍﻟﻨﻈﺮ ﻋﻦ ﺇﻳﻤﺎﻥ ﺃﻓﺮﺍﺩﻫﺎ‪،‬‬ ‫ﻓﺎﻷﻣﻢ ﻣ ﱠﺘﻔﻘﺔ ﻋﻠﻰ ﻣﻨﻊ ﺍﻟﻘﺘﻞ ﻭﺍﻟﻐﺶ ﻭﺍﻟﺴﺮﻗﺔ ﻭﺍﻟﺒﻐﺎﺀ ﻭﻫﺬﺍ ﹸﻳﺜﺒﺖ ﹸﺑﻌﺪﹶ‬ ‫‪‬‬

‫ﻧﻈﺮ ﺍﻷﻧﺒﻴﺎﺀ ﻋﻠﻰ ﱢ‬ ‫ﺃﻗﻞ ﺗﻘﺪﻳﺮ‪.‬‬ ‫ﻣﻦ ﺍﻟﻀﺮﻭﺭﻱ ﺍﻹﺷﺎﺭﺓ ﺇﻟﻰ ﺍﻟﺮﺍﺑﻂ ﺑﻴﻦ ﺩﻋﻮﺓ ﺍﻷﻧﺒﻴﺎﺀ ﺇﻟﻰ ﺍﻟﻠﻪ ﻣﻦ ﺟﻬﺔ‪،‬‬ ‫ﻭ ﺗﻄ ﱡﻠﻊ ﱡ‬ ‫ﺍﻟﺸﻌﻮﺏ ﺇﻟﻰ ﺍﻟﺤﺮﻳﺔ ﻭﺍﻟﻜﺮﺍﻣﺔ ﻣﻦ ﺟﻬﺔ ﺃﺧﺮ￯؛ ﻓﺎﻟﻨﻈﺮﻳﺔ ﺍﻹﻟﻬﻴﺔ‬ ‫ﺍﻟﻘﺮﺁﻧﻴﺔ ﻳﺠﺐ ﺃﻥ ﺗﻜﻔﻞ ﺣﺮ ﱠﻳﺔ ﺍﻻﺧﺘﻴﺎﺭ ﻟﻠﻨﺎﺱ‬ ‫ﺟﻤﻴﻌﺎ‪ ،‬ﻭﺣﺮﻳﺔ ﺍﻹﻳﻤﺎﻥ‬ ‫ﹰ‬ ‫ﻭﺍﻟﻜﻔﺮ ﻟﻴﻤ ﱢﻴﺰ ﺍﻟﻠﻪ ﺍﻟﻄ ﱢﻴ ﹶﺐ ﻣﻦ ﺍﻟﺨﺒﻴﺚ‪ ،‬ﻭﻛﺬﻟﻚ ﺣﺮﻳﺔ ﺍﺧﺘﻴﺎﺭ ﺍﻟﻨﻈﺎﻡ‬

‫ﺍﻟﺴﻴﺎﺳﻲ ﻭﻧﻈﺎﻡ ﺍﻟﺤﻜﻢ‪ .‬ﻭﻋﻠﻴﻪ‪ ،‬ﻻ ﻳﻤﻜﻦ ﺃﻥ ﺗﺼﻨﻊ ﺇﻧﺴﺎ ﹰﻧﺎ ﻓﺎﺿ ﹰ‬ ‫ﻼ ﺑﺈﺟﺒﺎﺭﻩ‬ ‫ﹺ‬ ‫ﺑﺈﺟﺒﺎﺭﻩ ﻋﻠﻰ ﺍﻹﻳﻤﺎﻥ ﻭﻻ ﺇﻧﺴﺎ ﹰﻧﺎ ﻣﻠﺤﺪﹰ ﺍ‬ ‫ﻋﻠﻰ ﺍﻟﻔﻀﻴﻠﺔ ﻭﻻ ﺇﻧﺴﺎ ﹰﻧﺎ ﻣﺆﻣﻨﹰﺎ‬

‫ﺣﻜﻢ ﻣﺎ‪،‬‬ ‫ﺑﺈﺟﺒﺎﺭﻩ ﻋﻠﻰ ﺍﻹﻟﺤﺎﺩ‪ ،‬ﻟﺬﺍ ﻓﺈﻥ ﺷﺮﻭﻁ ﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻟﻨﻈﺎ ﹺﻡ‬ ‫ﹴ‬

‫ﻫﻲ ﺍﻟﻌﺪﺍﻟ ﹶﺔ ﻭﺣﺮ ﱠﻳﺔ ﺍﻟﺘﻌﺒﻴﺮ ﻭﻋﻠﻴﻪ‪ ،‬ﱠ‬ ‫ﻓﺈﻥ ﺍﻟﻘﺮﺁﻥ ﻳﺪﻋﻮ ﺇﻟﻰ ﺍﻟﺜﻮﺭﺓ ﻟﺮﻓﻊ‬

‫ﺍﻟﻈﻠﻢ ﻋﻦ ﺍﻟﺸﻌﻮﺏ ﺍﻟﻤﺴﺘﻀﻌﻔﺔ ﻣﻦ ﻗﺒﻞ ﺍﻷﻧﻈﻤﺔ ﺍﻟﺪﻛﺘﺎﺗﻮﺭﻳﺔ ﺍﻟﻘﻤﻌﻴﺔ‪،‬‬ ‫ﱢ‬ ‫ﺑﻐﺾ ﺍﻟﻨﻈﺮ ﻋﻦ ﺭﺅﻭﺱ ﻫﺬﻩ ﺍﻷﻧﻈﻤﺔ ﺳﻮﺍﺀ ﺃﻛﺎﻧﺖ ﺃﻧﻈﻤﺔ ﺃﺳﻼﻣﻴﺔ ﺃﻡ ﻏﻴﺮ‬ ‫ﻳﺠﺐ ﺍﻻﻧﺘﺒﺎ ﹸﻩ ﺇﻟﻴﻪ ﱠ‬ ‫ﺃﻥ ﺍﻟﻌﻤﻞ ﻋﻠﻰ ﺗﺤﺮﻳﺮ ﺍﻟﻤﺴﺘﻀﻌﻔﻴﻦ ﻻ‬ ‫ﻭﻣﻤﺎ ﹸ‬ ‫ﺃﺳﻼﻣﻴﺔ‪ ،‬ﱠ‬

‫ﻳﻌﻨﻲ ﺍﻟﺪﻋﻮﺓ ﺃﻭ ﺍﻟﺴﻌﻲ ﻟﻼﺳﺘﻴﻼﺀ ﻋﻠﻰ ﺳﺪﺓ ﺍﻟﺤﻜﻢ‪ ،‬ﺇﺫ ﱠ‬ ‫ﺇﻥ ﻋﻘﻠﻴﺔ ﺍﻟﺴﻴﻄﺮﺓ‬ ‫ﺷﻴﻄﺎﻧﻴ ﹲﺔ ﺑﻌﻴﺪ ﹲﺓ ﱠ‬ ‫ﻛﻞ ﺍﻟﺒﻌﺪ ﻋﻦ ﻣ ﱠﻠﺔ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺃﻭﺍﻣﺮ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﻗﺪ‬ ‫ﻋﻘﻠﻴ ﹲﺔ‬ ‫ﱠ‬ ‫ﱠ‬

‫ﻳﺘﺴﺎﺀﻝ ﺍﻟﺒﻌﺾ ﻋﻦ ﺣﺮﻭﺏ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺃﺳﺒﺎﺑﻬﺎ ‪ -‬ﻭﺳﻴﺄﺗﻲ ﺗﻔﺼﻴﻞ ﺫﻟﻚ‬

‫ﹴ‬ ‫ﺳﻴﺎﺳﻴ ﹴﺔ ﻣﻊ‬ ‫ﻣﻌﺮﻛﺔ‬ ‫ﻻﺣ ﹰﻘﺎ‪ ،‬ﻋﻨﺪﻣﺎ ﺣﺎﻭﻝ ﺍﻟﻴﻬﻮﺩ ﺇﺩﺧﺎﻝ ﺳﻴﺪﻧﺎ ﻋﻴﺴﻰ ﻓﻲ‬ ‫ﱠ‬ ‫‪‬‬

‫ﺑﺄﻱ‬ ‫ﻗﻴﺼﺮ ﻗﺎﻝ‪» :‬ﻣﺎ ﻟﻘﻴﺼﺮ ﻟﻘﻴﺼﺮ‪ ،‬ﻭﻣﺎ ﻟﻠﻪ ﻟﻠﻪ«‪.‬‬ ‫ﻓﻬﺪﻓﻪ ﻟﻢ ﻳﻜﻦ ﺳﻴﺎﺳ ﹰﻴﺎ ﱢ‬ ‫ﹸ‬ ‫ﺣﺎﻝ ﻣﻦ ﺍﻷﺣﻮﺍﻝ‪ .-‬ﺍﻷﻧﺒﻴﺎﺀ ﻫﻢ ﺩﻋﺎﺓ ﺇﻟﻰ ﺍﻟﻠﻪ ﻗﺪ ﻳﺸﺎﺭﻛﻮﻥ ﺍﻟﻨﺎﺱ ﻓﻲ‬ ‫ﻧﻀﺎﻟﻬﻢ ﺿﺪ ﺍﻟﻘﻤﻊ ﻭﺍﻻﺳﺘﻜﺒﺎﺭ ﺑﺪﺍﻓﻊ ﺇﻧﺴﺎﻧﻲ ﻳﻀﻤﻦ ﻟﻠﺠﻤﻴﻊ ﺣﺮﻳﺔ‬ ‫ﺍﻟﺘﻌﺒﻴﺮ ﻭﺍﻟﺘﻔﻜﻴﺮ ﺍﻟﺘﻲ ﻛﻔﻠﻬﺎ ﻭﻣﻨﺤﻬﺎ ﺍﻟﻠﻪ ﻟﻬﻢ‪ ،‬ﻭﻟﺬﺍ ﻧﺠﺪ ﺃﻥ ﺳﻴﺪﻧﺎ ﻋﻴﺴﻰ‬ ‫ﻟﻢ ﻳﺮﻓﻊ ﺍﻟﺴﻴﻒ ﻓﻲ ﻭﺟﻪ ﹶﻣﻦ ﻳﺨﺎﻟﻔﻪ ﻓﻲ ﺍﻟﻌﻘﻴﺪﺓ‪ ،‬ﺑﻞ ﻋﻠﻰ ﺍﻟﻌﻜﺲ ﺗﻤﺎﻣﺎ‪،‬‬ ‫ﻣﻤﻦ ﻋﺒﺪﻩ ﻣﻦ ﺩﻭﻥ ﺍﻟﻠﻪ ﺑﻘﻮﻟﻪ ﻟﻠﻪ‪:‬‬ ‫ﺇﺫ ﻳﻨﻘﻞ ﻟﻨﺎ ﺍﻟﻘﺮﺁﻥ ﻣﻮﻗﻒ ﺳﻴﺪﻧﺎ ﻋﻴﺴﻰ ﱠ‬ ‫ﻫﻢ ﻋﺒﺎﺩﻙ ﹾ‬ ‫ﺇﻥ ﺗﺸﺄ ﺗﻌﺬﺑﻬﻢ ﺃﻭ ﺗﻐﻔﺮ ﻟﻬﻢ ﻛﻤﺎ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪) :‬ﺇﹺﻥ ﹸﺗ ﹶﻌ ﱢﺬ ﹾﺑ ﹸﻬ ﹾﻢ‬ ‫ﻴﻢ( ﴿ﺍﻟﻤﺎﺋﺪﺓ‪﴾١١٨:‬‬ ‫ﹶﻓﺈﹺ ﱠﻧ ﹸﻬ ﹾﻢ ﹺﻋ ﹶﺒ ﹸﺎﺩ ﹶﻙ ﹶﻭﺇﹺﻥ ﺗﹶﻐﹾ ﹺﻔ ﹾﺮ ﹶﻟ ﹸﻬ ﹾﻢ ﹶﻓﺈﹺ ﱠﻧ ﹶﻚ ﹶﺃ ﹶ‬ ‫ﻧﺖ ﺍ ﹾﻟ ﹶﻌ ﹺﺰﻳﺰﹸ ﺍ ﹾﻟ ﹶﺤ ﹺﻜ ﹸ‬ ‫ﻭﻫﻮ ﻧﻔﺲ ﻣﻮﻗﻒ ﺳﻴﺪﻧﺎ ﺇﺑﺮﺍﻫﻴﻢ ﻣﻤﻦ ﻟﻢ ﻳﺘﺒﻌﻪ‪ ،‬ﻭﻫﻨﺎ ﻧﻼﺣﻆ ﱠ‬ ‫ﺃﻥ ﺍﻟﻠﻪ‬ ‫ﻟﻢ ﹸﻳﻌﻘﺐ ﻋﻠﻰ ﻛﻼﻡ ﺳﻴﺪﻧﺎ ﻋﻴﺴﻰ ﻭﺇ ﱠﻧﻤﺎ ﺗﺮﻙ ﺍﻟﺒﺎﺏ‬ ‫ﻣﻔﺘﻮﺣﺎ‪ ،‬ﻭﻫﺬﺍ‬ ‫ﹰ‬ ‫ﹲ‬ ‫ﻣﺼﺪﺍﻕ ﻋﻠﻰ ﺭﺿﺎﻩ ﻋﻦ ﻛﻼﻡ ﺳﻴﺪﻧﺎ ﻋﻴﺴﻰ‪ ،‬ﺣﻴﺚ ﻧﻼﺣﻆ ﻣﺜ ﹰ‬ ‫ﻼ ﱠ‬ ‫ﺃﻥ ﺍﻟﻠﻪ‬ ‫ﺼﺤ ﹸﺤ ﹸﻪ ﻟﻬﻢ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺳﻴﺪﻧﺎ‬ ‫ﺗﻌﺎﻟﻰ ﻳﻌﺘﺮﺽ ﻋﻠﻰ ﻛﻼﻡ ﺑﻌﺾ ﺍﻷﻧﺒﻴﺎﺀ ﻭ ﹸﻳ ﱢ‬

‫ﹶ‬ ‫ﺍﻟﺴ ﹶﻔ ﹶﻬ ﹸﺎﺀ ﹺﻣ ﱠﻨﺎ ﺇﹺﻥﹾ ﹺﻫ ﹶﻲ ﺇﹺ ﱠﻻ ﹺﻓ ﹾﺘ ﹶﻨﺘ ﹶ‬ ‫ﹸﻚ ﹸﺗ ﹺﻀ ﱡﻞ ﺑﹺ ﹶﻬﺎ ﹶﻣﻦ‬ ‫ﻣﻮﺳﻰ‪) :‬ﺃ ﹸﺗ ﹾﻬ ﹺﻠ ﹸﻜﻨﹶﺎ ﺑﹺ ﹶﻤﺎ ﹶﻓ ﹶﻌ ﹶﻞ ﱡ‬ ‫ﻧﺖ ﹶﻭﻟﹺ ﱡﻴﻨﹶﺎ ﹶﻓ ﹾ‬ ‫ﻳﻦ(‬ ‫ﺎﻏ ﹺﻔ ﹾﺮ ﹶﻟﻨﹶﺎ ﹶﻭ ﹾﺍﺭ ﹶﺣ ﹾﻤﻨﹶﺎ ﹶﻭ ﹶﺃ ﹶ‬ ‫ﹶﺗ ﹶﺸ ﹸﺎﺀ ﹶﻭ ﹶﺗ ﹾﻬ ﹺﺪﻱ ﹶﻣﻦ ﹶﺗ ﹶﺸ ﹸﺎﺀ ﹶﺃ ﹶ‬ ‫ﻧﺖ ﹶﺧ ﹾﻴ ﹸﺮ ﺍ ﹾﻟ ﹶﻐ ﹺﺎﻓ ﹺﺮ ﹶ‬

‫﴿ﺍﻷﻋﺮﺍﻑ‪ ﴾١٥٥:‬ﻓﻜﺎﻥ ﺟﻮﺍﺏ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻓﻲ ﺍﻵﻳﺔ ﺍﻟﺘﻲ ﺗﻠﻴﻬﺎ ﺑﻘﻮﻟﻪ‪:‬‬ ‫ﹸﺐ ﹶﻟﻨﹶﺎ ﹺﻓﻲ ﻫﹶ ٰـ ﹺﺬ ﹺﻩ ﺍﻟﺪﱡ ﹾﻧ ﹶﻴﺎ ﹶﺣ ﹶﺴ ﹶﻨ ﹰﺔ ﹶﻭ ﹺﻓﻲ ﹾﺍﻵ ﹺﺧ ﹶﺮ ﹺﺓ ﺇﹺ ﱠﻧﺎ ﹸﻫﺪﹾ ﹶﻧﺎ ﺇﹺ ﹶﻟ ﹾﻴ ﹶﻚ ﹶﻗ ﹶ‬ ‫ﺎﻝ ﹶﻋ ﹶﺬﺍﺑﹺﻲ‬ ‫ﹶ‬ ‫)ﻭ ﹾﺍﻛﺘ ﹾ‬ ‫‪‬‬

‫ﻳﻦ ﹶﻳ ﱠﺘ ﹸﻘﻮﻥﹶ‬ ‫ﻴﺐ ﺑﹺ ﹺﻪ ﹶﻣ ﹾﻦ ﹶﺃ ﹶﺷ ﹸﺎﺀ ﹶﻭ ﹶﺭ ﹾﺣ ﹶﻤﺘﹺﻲ ﹶﻭ ﹺﺳ ﹶﻌ ﹾﺖ ﹸﻛ ﱠﻞ ﹶﺷ ﹾﻲ ﹴﺀ ﹶﻓ ﹶﺴ ﹶﺄ ﹾﻛ ﹸﺘ ﹸﺒ ﹶﻬﺎ ﻟﹺ ﱠﻠ ﹺﺬ ﹶ‬ ‫ﹸﺃ ﹺﺻ ﹸ‬

‫ﻳﻦ ﹸﻫﻢ ﺑﹺﺂ ﹶﻳﺎﺗﹺﻨﹶﺎ ﹸﻳﺆﹾ ﹺﻣ ﹸﻨﻮﻥﹶ ( ﴿ ﺍﻷﻋﺮﺍﻑ‪ ﴾١٥٦:‬ﻷﻧﻪ ﻟﻴﺲ‬ ‫ﹶﻭ ﹸﻳﺆﹾ ﺗﹸﻮﻥﹶ ﱠ‬ ‫ﺍﻟﺰ ﹶﻛﺎ ﹶﺓ ﹶﻭﺍ ﱠﻟ ﹺﺬ ﹶ‬ ‫ﻣﻦ ﺍﻟﻌﺪﺍﻟﺔ ﹾ‬ ‫ﺻﺤ ﹶﺢ‬ ‫ﺃﻥ ﻳﻀﻞ ﺍﻟﻠﻪ ﹶﻣﻦ ﻳﺸﺎﺀ ﻣﻦ ﻋﺒﺎﺩﻩ ﺇﻥ ﻛﺎﻥ ﺗﻘ ﹰﻴﺎ‪ ،‬ﻭﻟﺬﺍ ﱠ‬ ‫ﺍﻟﻠﻪ ﻣﻘﻮﻟﺔ ﺳ ﱢﻴﺪﻧﺎ ﻣﻮﺳﻰ ﻣﺒﺎﺷﺮ ﹰﺓ ﻭﻗﺎﻝ ﻟﻪ‪ :‬ﻧﻌﻢ ﻋﺬﺍﺑﻲ ﹸﺃﺻﻴﺐ ﺑﻪ ﹶﻣﻦ ﺃﺷﺎﺀ‬ ‫ﹸ‬

‫ﹴ‬ ‫ﻭﺭﺣﻤﺘﻲ ﻭﺳﻌﺖ ﱠ‬ ‫ﺷﻲﺀ ﺑﻼ ﺍﺳﺘﺜﻨﺎﺀ‪ ،‬ﻭﻟﻜﻦ ﺳﺄﻛﺘﺒﻬﺎ ﻟﻠﺬﻳﻦ ﻳﺘﻘﻮﻥ‪،‬‬ ‫ﻛﻞ‬

‫ﻓﻬﻲ ﻣﺮﺻﻮﺩﺓ ﻟﻬﻢ‪ ،‬ﻭﻫﻢ ﻣﻮﻋﻮﺩﻭﻥ ﺑﻬﺎ‪ ،‬ﻭﻟﻴﺲ ﻣﻦ ﺍﻟﻌﺪﻝ ﺃﻥ ﺃﺻﻴﺐ‬ ‫ﺑﻌﺬﺍﺑﻲ ﻣﻦ ﺃﺷﺎﺀ ﻭﺇﻥ ﻛﺎﻥ ﺗﻘ ﹰﻴﺎ‪ ،‬ﻓﻬﺬﺍ ﻣﻦ ﺍﻟﻌﺒﺚ ﻭﻣﺎ ﻛﺎﻥ ﺍﻟﻠﻪ ﻣﻦ ﺍﻟﻌﺎﺑﺜﻴﻦ‬ ‫–ﺣﺎﺷﺎﻩ‪ .-‬ﻭﺇﺫﺍ ﻻﺣﻈﻨﺎ ﻛﻼﻡ ﺍﻷﻧﺒﻴﺎﺀ ﺑﺼﻮﺭﺓ ﻋﺎﻣﺔ ﻧﺮ￯ ﺃ ﱠﻧﻬﻢ ﻗﺪ ﺟﻌﻠﻮﺍ‬ ‫ﺍﻟﺤﻜﻢ ﻟﻠﻪ‪ ،‬ﻭﺍﻟﻠﻪ ﺳﺒﺤﺎﻧﻪ ﺗﻌﺎﻟﻰ ﺣﺼﺮ ﺍﻟﺤﻜﻢ ﺑﻨﻔﺴﻪ ﹰ‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻟﺬﺍ ﻟﻦ‬ ‫ﻧﺒﻲ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ﺣﺎﻭﻝ ﻓﺮﺽ ﺍﻟﺪﻳﻦ ﻋﻠﻰ ﺍﻵﺧﺮﻳﻦ ﻭﻻ ﻋﺎﻗﺒﻬﻢ‬ ‫ﻧﺠﺪ ﱠ‬ ‫ﺃﻱ ﱟ‬

‫ﹴ‬ ‫ﻣﺤﺼﻮﺭ ﺑﺎﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻋﻨﺪﻣﺎ‬ ‫ﻷﺳﺒﺎﺏ ﻋﻘﺎﺋﺪ ﱠﻳ ﹴﺔ‪ ،‬ﻭﺇ ﱠﻧﻤﺎ ﺍﻟﻌﻘﺎﺏ ﻭﺍﻟﻘﺼﺎﺹ‬ ‫ﹲ‬ ‫ﻳﺘﻌ ﹼﻠﻖ ﺍﻷﻣﺮ ﺑﺎﻹﻳﻤﺎﻥ ﻭﺍﻟﻜﻔﺮ‪.‬‬

‫ﻣﻜﻦ ﺍﻟﻠﻪ ﻟﻬﻢ ﻓﻲ ﺍﻷﺭﺽ ﻣﺎ ﻟﻢ ﹸﻳ ﱢ‬ ‫ﺳﻴﺪﻧﺎ ﺳﻠﻴﻤﺎﻥ ﺃﺣﺪ ﺍﻷﻧﺒﻴﺎﺀ ﺍﻟﺬﻳﻦ ﱠ‬ ‫ﻤﻜﻦ‬ ‫ﻓﺠﺮ ﺃﻭ ﺃﺟﺒﺮ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺍﻹﻳﻤﺎﻥ؟ ﺑﺎﻟﺘﺄﻛﻴﺪ ﻛﻼ‪ ،‬ﻭﻳﻨﻘﻞ ﻟﻨﺎ‬ ‫ﻷﺣﺪ‪ ،‬ﻓﻬﻞ ﱠ‬ ‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻗﺼﺘﻪ ﻣﻊ ﺍﻟﺴﻴﺪﺓ ﺑﻠﻘﻴﺲ ﻭﻛﻴﻒ ﻋﻤﻞ ﻋﻠﻰ ﺇﻗﻨﺎﻋﻬﺎ ﺑﺎﻟﺤﺠﺔ‬ ‫ﺑﻄﺮﻳﻘﺔ ﺃﻭ ﹴ‬ ‫ﹴ‬ ‫ﺑﺂﻳﺔ ﻟﻴﺜﺒﺖ ﺻﺪﻕ ﺩﻋﻮﺍﻩ‬ ‫ﻭﺍﻟﺪﻟﻴﻞ‪ ،‬ﻭﻟﺬﺍ ﻧﺮﺍﻩ ﻳﻔﻜﺮ ﻣﻊ ﻣﺴﺘﺸﺎﺭﻳﻪ‬ ‫‪‬‬

‫ﻟﺒﻠﻘﻴﺲ‪ ،‬ﻓﻜﺎﻥ ﻋﺮﺵ ﺑﻠﻘﻴﺲ ﻭﻧﻘﻠﻪ ﻫﻮ ﺍﻵﻳﺔ ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺻﺪﻕ ﺩﻋﻮﺍﻩ‪،‬‬ ‫ﻋﺒﺮ‬ ‫ﻓﻬﻢ ﻳﺪﻋﻮﻥ ﺇﻟﻰ ﺳﺒﻴﻞ ﺭﺑﻬﻢ ﺑﺎﻟﺤﻜﻤﺔ ﻭﺍﻟﻤﻮﻋﻈﺔ ﺍﻟﺤﺴﻨﺔ‪ ،‬ﻭﻛﻤﺎ ﱠ‬ ‫ﺎﻝ ﹶﻳﺎ ﹶﺃ ﱡﻳ ﹶﻬﺎ ﺍ ﹾﻟ ﹶﻤ ﹶ ﹸ‬ ‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪ ) :‬ﹶﻗ ﹶ‬ ‫ﻸ ﹶﺃ ﱡﻳ ﹸﻜ ﹾﻢ ﹶﻳ ﹾﺄﺗﹺﻴﻨﹺﻲ ﺑﹺ ﹶﻌ ﹾﺮ ﹺﺷ ﹶﻬﺎ ﹶﻗ ﹾﺒ ﹶﻞ‬ ‫ﻴﻦ‪ ،‬ﹶﻗ ﹶ‬ ‫ﻳﺖ ﱢﻣ ﹶﻦ ﺍ ﹾﻟ ﹺﺠ ﱢﻦ ﹶﺃ ﹶﻧﺎ ﺁﺗﹺ ﹶ‬ ‫ﻴﻚ ﺑﹺ ﹺﻪ ﹶﻗ ﹾﺒ ﹶﻞ ﹶﺃﻥ ﹶﺗ ﹸﻘﻮ ﹶﻡ ﹺﻣﻦ‬ ‫ﺎﻝ ﹺﻋ ﹾﻔ ﹺﺮ ﹲ‬ ‫ﹶﺃﻥ ﹶﻳ ﹾﺄ ﹸﺗﻮﻧﹺﻲ ﹸﻣ ﹾﺴ ﹺﻠ ﹺﻤ ﹶ‬

‫ﻴﻦ‪ ،‬ﹶﻗ ﹶ‬ ‫ﱠﻣ ﹶﻘ ﹺ‬ ‫ﹶﺎﺏ ﹶﺃ ﹶﻧﺎ ﺁﺗﹺ ﹶ‬ ‫ﺎﻝ ﺍ ﱠﻟ ﹺﺬﻱ ﹺﻋ ﹶ‬ ‫ﻨﺪ ﹸﻩ ﹺﻋ ﹾﻠ ﹲﻢ ﱢﻣ ﹶﻦ ﺍ ﹾﻟ ﹺﻜﺘ ﹺ‬ ‫ﻴﻚ‬ ‫ﺎﻣ ﹶﻚ ﹶﻭﺇﹺ ﱢﻧﻲ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻪ ﹶﻟ ﹶﻘ ﹺﻮ ﱞﻱ ﹶﺃ ﹺﻣ ﹲ‬

‫ﻨﺪ ﹸﻩ ﹶﻗ ﹶ‬ ‫ﺑﹺ ﹺﻪ ﹶﻗ ﹾﺒ ﹶﻞ ﹶﺃﻥ ﹶﻳ ﹾﺮ ﹶﺗﺪﱠ ﺇﹺ ﹶﻟ ﹾﻴ ﹶﻚ ﹶﻃ ﹾﺮ ﹸﻓ ﹶﻚ ﹶﻓ ﹶﻠ ﱠﻤﺎ ﹶﺭﺁ ﹸﻩ ﹸﻣ ﹾﺴﺘ ﹺﹶﻘ ‪G‬ﺮﺍ ﹺﻋ ﹶ‬ ‫ﺎﻝ ﻫﹶ ٰـ ﹶﺬﺍ ﹺﻣﻦ ﹶﻓ ﹾﻀﻞﹺ‬ ‫ﹶﺭ ﱢﺑﻲ ﻟﹺ ﹶﻴ ﹾﺒ ﹸﻠ ﹶﻮﻧﹺﻲ ﹶﺃ ﹶﺃ ﹾﺷ ﹸﻜ ﹸﺮ ﹶﺃ ﹾﻡ ﹶﺃ ﹾﻛ ﹸﻔ ﹸﺮ ﹶﻭ ﹶﻣﻦ ﹶﺷ ﹶﻜ ﹶﺮ ﹶﻓﺈﹺ ﱠﻧ ﹶﻤﺎ ﹶﻳﺸﹾ ﹸﻜ ﹸﺮ ﻟﹺ ﹶﻨ ﹾﻔ ﹺﺴ ﹺﻪ ﹶﻭ ﹶﻣﻦ ﹶﻛ ﹶﻔ ﹶﺮ ﹶﻓﺈﹺﻥﱠ‬ ‫ﻳﻢ‪ ،‬ﹶﻗ ﹶ‬ ‫ﺎﻝ ﹶﻧ ﱢﻜ ﹸﺮﻭﺍ ﹶﻟ ﹶﻬﺎ ﹶﻋ ﹾﺮ ﹶﺷ ﹶﻬﺎ ﹶﻧ ﹸ‬ ‫ﻳﻦ‬ ‫ﻨﻈ ﹾﺮ ﹶﺃ ﹶﺗ ﹾﻬﺘ ﹺﹶﺪﻱ ﹶﺃ ﹾﻡ ﹶﺗ ﹸﻜﻮﻥﹸ ﹺﻣ ﹶﻦ ﺍ ﱠﻟ ﹺﺬ ﹶ‬ ‫ﹶﺭ ﱢﺑﻲ ﹶﻏﻨﹺ ﱞﻲ ﹶﻛ ﹺﺮ ﹲ‬ ‫ﻴﻞ ﹶﺃﻫﹶ ٰـ ﹶﻜ ﹶﺬﺍ ﹶﻋ ﹾﺮ ﹸﺷ ﹺ‬ ‫ﹶﻻ ﹶﻳ ﹾﻬ ﹶﺘﺪﹸ ﻭﻥﹶ ‪ ،‬ﹶﻓ ﹶﻠ ﱠﻤﺎ ﹶﺟ ﹶﺎﺀ ﹾﺕ ﹺﻗ ﹶ‬ ‫ﻚ ﹶﻗ ﹶﺎﻟ ﹾﺖ ﹶﻛ ﹶﺄ ﱠﻧ ﹸﻪ ﹸﻫ ﹶﻮ ﹶﻭ ﹸﺃﻭﺗﹺﻴﻨﹶﺎ ﺍ ﹾﻟ ﹺﻌ ﹾﻠ ﹶﻢ‬

‫ﻴﻦ‪ ،‬ﹶﻭ ﹶﺻﺪﱠ ﻫﹶ ﺎ ﹶﻣﺎ ﹶﻛﺎ ﹶﻧﺖ ﺗ ﹾﱠﻌ ﹸﺒﺪﹸ ﹺﻣﻦ ﹸﺩ ﹺ‬ ‫ﻭﻥ ﺍﻟ ﱠﻠ ﹺﻪ ﺇﹺ ﱠﻧ ﹶﻬﺎ ﹶﻛﺎ ﹶﻧ ﹾﺖ‬ ‫ﹺﻣﻦ ﹶﻗ ﹾﺒ ﹺﻠ ﹶﻬﺎ ﹶﻭ ﹸﻛ ﱠﻨﺎ ﹸﻣ ﹾﺴ ﹺﻠ ﹺﻤ ﹶ‬ ‫ﻳﻦ‪ ،‬ﹺﻗ ﹶ‬ ‫ﺍﻟﺼ ﹾﺮ ﹶﺡ ﹶﻓ ﹶﻠ ﱠﻤﺎ ﹶﺭ ﹶﺃ ﹾﺗ ﹸﻪ ﹶﺣ ﹺﺴ ﹶﺒ ﹾﺘ ﹸﻪ ﹸﻟ ﱠﺠ ﹰﺔ ﹶﻭ ﹶﻛ ﹶﺸ ﹶﻔ ﹾﺖ‬ ‫ﹺﻣﻦ ﹶﻗ ﹾﻮ ﹴﻡ ﹶﻛ ﹺﺎﻓ ﹺﺮ ﹶ‬ ‫ﻴﻞ ﹶﻟ ﹶﻬﺎ ﺍ ﹾﺩ ﹸﺧ ﹺﻠﻲ ﱠ‬ ‫ﹶﻋﻦ ﹶﺳﺎ ﹶﻗ ﹾﻴ ﹶﻬﺎ ﹶﻗ ﹶ‬ ‫ﺎﻝ ﺇﹺ ﱠﻧ ﹸﻪ ﹶﺻ ﹾﺮ ﹲﺡ ﱡﻣ ﹶﻤ ﱠﺮ ﹲﺩ ﱢﻣﻦ ﹶﻗ ﹶﻮﺍ ﹺﺭ ﹶﻳﺮ ﹶﻗ ﹶﺎﻟ ﹾﺖ ﹶﺭ ﱢﺏ ﺇﹺ ﱢﻧﻲ ﹶﻇ ﹶﻠ ﹾﻤ ﹸﺖ ﹶﻧ ﹾﻔ ﹺﺴﻲ‬

‫ﻴﻦ(﴿ﺍﻟﻨﻤﻞ‪ ،﴾٤٤-٣٨:‬ﻭﻫﻜﺬﺍ‬ ‫ﹶﻭ ﹶﺃ ﹾﺳ ﹶﻠ ﹾﻤ ﹸﺖ ﹶﻣ ﹶﻊ ﹸﺳ ﹶﻠ ﹾﻴ ﹶﻤﺎﻥﹶ ﻟﹺ ﱠﻠ ﹺﻪ ﹶﺭ ﱢﺏ ﺍ ﹾﻟ ﹶﻌ ﹶﺎﻟ ﹺﻤ ﹶ‬

‫ﺑﻘﻴﺔ ﺍﻷﻧﺒﻴﺎﺀ ﻛﻠﻬﻢ ﻳﺪﻋﻮﻥ ﺇﻟﻰ ﺳﺒﻴﻞ ﺭﺑﻬﻢ ﺑﺎﻟﺤﻜﻤﺔ ﻭﺍﻟﻤﻮﻋﻈﺔ‪ ،‬ﻭ ﹶﻣﻦ ﺷﺎﺀ‬

‫ﻓﻠﻴﺆﻣﻦ ﻭ ﹶﻣﻦ ﺷﺎﺀ ﻓﻠﻴﻜﻔﺮ‪ ،‬ﱠﺃﻣﺎ ﺍﻟﺤﺴﺎﺏ ﻭﺍﻟﻌﻘﺎﺏ ﺍﻹﻟﻬﻲ ﻓﻬﻮ ﺃﻣﺮ ﺇﻟﻬﻲ‬ ‫ﺗﻄﺒﻴﻘﻪ ﻋﻠﻰ ﺍﻵﺧﺮﻳﻦ ﻣﻄﻠ ﹰﻘﺎ‪ ،‬ﱠ‬ ‫ﻷﻥ ﺩﻋﻮﺓ ﺍﻷﻧﺒﻴﺎﺀ ﻟﻢ‬ ‫ﻳﺤﻖ ﺣﺘﻰ ﻟﻸﻧﺒﻴﺎﺀ‬ ‫ﻻ ﱡ‬ ‫ﹸ‬ ‫‪‬‬

‫ﺗﻜﻦ ﻏﺎﻳﺘﻬﺎ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻰ ﺍﻟﺴﻠﻄﺔ ﻭﻟﻢ ﺗﻜﻦ ﺍﻟﺴﻠﻄﺔ ﻭﺳﻴﻠ ﹰﺔ‬ ‫ﻳﺴﺘﺨﺪﻣﻬﺎ‬ ‫ﹸ‬ ‫ﺍﻷﻧﺒﻴﺎﺀ ﻟﺘﻄﺒﻴﻖ ﺷﺮﻉ ﺍﻟﻠﻪ‪ ،‬ﻭﻟﻢ ﺗﻜﻦ ﻓﻲ ﻳﻮ ﹴﻡ ﻣﻦ ﺍﻷﻳﺎﻡ ﻋﻠﻰ ﺟﺪﻭﻝ‬ ‫ﺃﻋﻤﺎﻟﻬﻢ ﱠﺇﻻ ﺑﺤﺪﻭﺩ ﺍﻟﻌﺪﺍﻟﺔ ﻭﺣﺮ ﱠﻳﺔ ﺍﻟﺘﻌﺒﻴﺮ‪ ،‬ﻓﺄﻳﻨﻤﺎ ﺗﻮﺍﺟﺪﺕ ﺍﻟﻌﺪﺍﻟﺔ‬

‫ﺍﻟﺴﻠﻄﺔ ﻭﺍﻟﻨﻈﺎﻡ‬ ‫ﻭﺣﺮﻳﺔ ﺍﻟﺘﻌﺒﻴﺮ ﻳﻨﺘﻬﻲ ﺩﻭﺭ ﺍﻟﺪﺍﻋﻲ ﺇﻟﻰ ﺍﻟﻠﻪ ﻓﻲ ﺗﻔﺎﻋﻠﻪ ﻣﻊ ﱡ‬

‫ﺍﻟﺤﺎﻛﻢ‬ ‫ﻭﻳﺘﻔﺮﻍ ﻟﺪﻭﺭﻩ ﺍﻟﺪﻋﻮﻱ‪ .‬ﻭﺳﻨﻨﺎﻗﺶ ﺑﺘﻔﺼﻴﻞ ﺃﻛﺜﺮ ﺭﺳﺎﻟﺔ ﺳﻠﻴﻤﺎﻥ‬ ‫ﹼ‬

‫ﺇﻟﻰ ﺑﻠﻘﻴﺲ ﺍﻟﺘﻲ ﻳﺘﺨﺬﻫﺎ ﺍﻟﺒﻌﺾ ﺫﺭﻳﻌ ﹰﺔ ﻟﻘﺘﺎﻝ ﺍﻵﺧﺮﻳﻦ ﻋﻠﻰ ﺍﻟﻌﻘﻴﺪﺓ‬

‫ﻻﺣ ﹰﻘﺎ ﻓﻲ ﻓﺼﻞ ﺭﺣﻠﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﺠﻬﺎﺩﻳﺔ‪.‬‬

‫‪‬‬



‫‪@ZÜñ ‡zfl@b„ÜÓČ ç@ÚŞ‹fl@HSMRI‬‬ ‫ﹸ‬ ‫ﺍﻟﻮﺭﻳﺚ ﺍﻟﺸﺮﻋﻲ‬ ‫ﺳﻴﺪﻧﺎ ﻣﺤﻤﺪ )ﺻﻠﻮﺍﺕ ﺭﺑﻲ ﻭﺳﻼﻣﻪ ﻋﻠﻴﻪ( ﻫﻮ‬ ‫ﻟﺮﺳﺎﻻﺕ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﻭﺧﺎﺗﻤﻬﻢ‪ .‬ﻭﻳﻮﺿﺢ ﻟﻨﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻃﺮﻳﻘﺔ ﺗﻌﺎﻣﻠﻪ‬ ‫ﻣﻊ ﺍﻟﻤﺸﺮﻛﻴﻦ ﻭﺍﻟﻜﺎﻓﺮﻳﻦ ﻭﺍﻟﻤﻨﺎﻓﻘﻴﻦ ﻭﺃﺻﺤﺎﺏ ﺍﻟﺪﻳﺎﻧﺎﺕ ﺍﻷﺧﺮ￯‪،‬‬ ‫ﻭﺑﺎﻟﺘﺎﻟﻲ ﻓﺄﻭﻟﻰ ﺍﻟﻨﺎﺱ ﺑﺎﺗﺒﺎﻋﻪ ﻫﻢ‬ ‫ﺍﻟﺴﻠﻔﻴﺔ ﺍﻟﺠﻬﺎﺩ ﱠﻳﺔ ﺍﻟﺘﻲ – ﻟﻸﺳﻒ‪ ،‬ﻛﻤﺎ‬ ‫ﱠ‬ ‫ﺳﻨﺮ￯‪ -‬ﺗﺘﺒﻊ ﺧﻄﻮﺍﺕ ﺍﻟﺸﻴﻄﺎﻥ ﻻ ﺧﻄﻮﺍﺕ ﺍﻟﻤﺼﻄﻔﻰ ﻣﺤﻤﺪ )ﺻﻠﻮﺍﺕ‬ ‫ﹺ‬ ‫ﻣﺮ ﹰﺓ ﺛﺎﻧﻴ ﹰﺔ ﱢ‬ ‫ﻧﺆﻛﺪ ﱠ‬ ‫ﻟﺮﺳﺎﻟﺔ‬ ‫ﻛﻤﺒﻠﻎ‬ ‫ﺃﻥ ﺳﻴﺪﻧﺎ ﻣﺤﻤﺪ‪،‬‬ ‫ﹴ‬ ‫ﺭﺑﻲ ﻭﺳﻼﻣﻪ ﻋﻠﻴﻪ(‪ .‬ﱠ‬ ‫ﺇﺟﺒﺎﺭ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺍﻹﻳﻤﺎﻥ ﺑﺎﻟﻠﻪ‪ ،‬ﺑﻞ‪،‬‬ ‫ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻣﻦ ﻭﺍﺟﺒﺎﺗﻪ‬ ‫ﹸ‬ ‫ﻋﻠﻰ ﺍﻟﻌﻜﺲ ﻣﻦ ﺫﻟﻚ‪ ،‬ﺗﺘﻀﺎﻓﺮ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻟﺘﺒﻴﺎﻥ ﱠ‬ ‫ﺃﻥ ﺍﻟﺮﺳﻮﻝ‬ ‫‪‬‬

‫ﻭﻧﺬﻳﺮﺍ‪،‬‬ ‫ﻭﻣﺒﺸﺮﺍ‬ ‫ﻟﻴﺲ ﺑﻤﺴﻴﻄﺮ‪ ،‬ﻭﻟﻴﺲ ﺑﻮﻛﻴﻞ‪ ،‬ﻭﺃﻥ ﺍﻟﻠﻪ ﺃﺭﺳﻠﻪ ﺷﺎﻫﺪﹰ ﺍ‬ ‫ﹰ‬ ‫ﹰ‬

‫ﻭﻣﻦ ﺷﺎﺀ ﻓﻠﻴﺆﻣﻦ ﻭﻣﻦ ﺷﺎﺀ ﻓﻠﻴﻜﻔﺮ‪ .‬ﻭﺃﻧﺖ ﺗﻘﺮﺃ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺗﺘﻌﺠﺐ‬ ‫ﺷﺮﻋﻮﺍ‬ ‫ﻭﺗﺘﺴﺎﺀﻝ ﻣﻦ ﺃﻳﻦ ﺃﺗﻰ ﺍﻟﺘﻜﻔﻴﺮ ﱡﻳﻮﻥ ﻭﺍﻻﻧﺘﺤﺎﺭﻳﻮﻥ ﺑﺄﻓﻜﺎﺭﻫﻢ ﻭﻛﻴﻒ ﱠ‬

‫ﻷﻧﻔﺴﻬﻢ ﺗﻔﺠﻴﺮ ﺍﻵﺧﺮﻳﻦ ﻭﺗﻬﺠﻴﺮﻫﻢ ﻭﻗﺘﻠﻬﻢ ﺑﺴﺒﺐ ﺍﻋﺘﻘﺎﺩﻫﻢ ﺃﻭ ﻣﻮﻗﻔﻬﻢ‬

‫ﹴ‬ ‫ﻗﻨﺎﻋﺔ‬ ‫ﺗﺘﻌﻤﻖ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺃﻛﺜﺮ ﻭﺃﻛﺜﺮ ﺗﺼﻞ ﺇﻟﻰ‬ ‫ﺍﻟﺴﻴﺎﺳﻲ‪ ،‬ﻭﻋﻨﺪﻣﺎ ﱠ‬

‫ﻣﺤﻤ ﹴﺪ )ﺻﻠﻮﺍﺕ ﺍﻟﻠﻪ ﻭﺳﻼﻣﻪ‬ ‫ﺳﻴﺪﻧﺎ ﹼ‬ ‫ﺃ ﱠﻧﻬﻢ ﺃﺑﻌﺪ ﻣﺎ ﻳﻜﻮﻧﻮﻥ ﻋﻦ ﺧﻄﻮﺍﺕ ﹼ‬

‫ﻋﺒﺮ‬ ‫ﻋﻠﻴﻪ(‪ ،‬ﻭﺃﻗﺮﺏ ﻣﺎ ﻳﻜﻮﻧﻮﻥ ﺇﻟﻰ ﺧﻄﻮﺍﺕ ﺍﻟﻤﺘﻜﺒﺮﻳﻦ ﺍﻟﻐﺎﻓﻠﻴﻦ ﺍﻟﺬﻳﻦ ﱠ‬ ‫ﻴﻞ ﹶﻟ ﹸﻬﻢ ﹶﻻ ﹸﺗ ﹾﻔ ﹺﺴﺪﹸ ﻭﺍ ﹺﻓﻲ ﹾ ﹶ‬ ‫ﺍﻷ ﹾﺭ ﹺ‬ ‫ﺽ ﹶﻗﺎ ﹸﻟﻮﺍ ﺇﹺ ﱠﻧ ﹶﻤﺎ ﹶﻧ ﹾﺤ ﹸﻦ‬ ‫ﻋﻨﻬﻢ ﺍﻟﻠﻪ ﺑﻘﻮﻟﻪ‪ :‬ﹶ‬ ‫)ﻭﺇﹺ ﹶﺫﺍ ﹺﻗ ﹶ ﹾ‬ ‫ﹸﻣ ﹾﺼ ﹺﻠ ﹸﺤﻮﻥﹶ ﴿‪ ﴾١١‬ﹶﺃ ﹶﻻ ﺇﹺ ﱠﻧ ﹸﻬ ﹾﻢ ﹸﻫ ﹸﻢ ﺍ ﹾﻟ ﹸﻤ ﹾﻔ ﹺﺴﺪﹸ ﻭﻥﹶ ﹶﻭ ﹶﻟ ٰـ ﹺﻜﻦ ﱠﻻ ﹶﻳﺸﹾ ﹸﻌ ﹸﺮﻭﻥﹶ ﴿‪﴾١٢‬‬

‫ﹶ‬ ‫ﻴﻞ ﹶﻟ ﹸﻬ ﹾﻢ ﹺ‬ ‫ﹶﻭﺇﹺ ﹶﺫﺍ ﹺﻗ ﹶ‬ ‫ﺍﻟﺴ ﹶﻔ ﹶﻬ ﹸﺎﺀ ﹶﺃ ﹶﻻ ﺇﹺ ﱠﻧ ﹸﻬ ﹾﻢ‬ ‫ﺁﻣﻨﹸﻮﺍ ﹶﻛ ﹶﻤﺎ ﺁ ﹶﻣ ﹶﻦ ﺍﻟ ﱠﻨ ﹸ‬ ‫ﺎﺱ ﹶﻗﺎ ﹸﻟﻮﺍ ﺃ ﹸﻧﺆﹾ ﹺﻣ ﹸﻦ ﹶﻛ ﹶﻤﺎ ﺁ ﹶﻣ ﹶﻦ ﱡ‬ ‫ﺍﻟﺴ ﹶﻔ ﹶﻬ ﹸﺎﺀ ﹶﻭ ﹶﻟ ٰـ ﹺﻜﻦ ﱠﻻ ﹶﻳ ﹾﻌ ﹶﻠ ﹸﻤﻮﻥﹶ ( ﴿ﺍﻟﺒﻘﺮﺓ‪﴾١١٤:‬‬ ‫ﹸﻫ ﹸﻢ ﱡ‬

‫ﻭﻇﻴﻔﺔ ﺍﻟﻨﺒﻲ ﻣﻊ ﺍﻟﻨﺎﺱ ﻫﻲ ﺗﺒﻠﻴﻐﻬﻢ ﻭﺗﻮﺿﻴﺢ ﺗﻌﺎﻟﻴﻢ ﺍﻟﺪﻳﻦ ﻟﻬﻢ‪ ،‬ﻭﻟﻴﺲ‬ ‫ﻣﺨﻴﺮﻭﻥ ﺑﻴﻦ ﺍﻟﺤﻖ ﻭﺍﻟﺒﺎﻃﻞ ﻭﻷﺟﻞ ﻫﺬﺍ ﺧﻠﻘﻮﺍ ﻭﻛﻤﺎ‬ ‫ﻋﻠﻴﻪ ﻫﺪﺍﻳﺘﻬﻢ ﻓﻬﻢ ﱠ‬

‫ﻧﺖ ﹸﻣ ﹶﺬ ﱢﻛ ﹲﺮ‪ ،‬ﱠﻟ ﹾﺴ ﹶﺖ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻬﻢ‬ ‫ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻓﻲ ﹸﻣﺤﻜﻢ ﻛﺘﺎﺑﻪ ﺍﻟﻌﺰﻳﺰ‪ ) :‬ﹶﻓ ﹶﺬ ﱢﻛ ﹾﺮ ﺇﹺ ﱠﻧ ﹶﻤﺎ ﹶﺃ ﹶ‬ ‫ﱠﺑﻴﻦ ﹸ‬ ‫ﺍﺏ ﹾ ﹶ‬ ‫ﺍﻷ ﹾﻛ ﹶﺒ ﹶﺮ‪ ،‬ﺇﹺﻥﱠ ﺇﹺ ﹶﻟ ﹾﻴﻨﹶﺎ ﺇﹺ ﹶﻳﺎ ﹶﺑ ﹸﻬ ﹾﻢ‪،‬‬ ‫ﺑﹺ ﹸﻤ ﹶﺼ ﹾﻴ ﹺﻄ ﹴﺮ‪ ،‬ﺇﹺ ﱠﻻ ﹶﻣﻦ ﹶﺗ ﹶﻮ ﱠﻟ ٰﻰ ﹶﻭ ﹶﻛ ﹶﻔ ﹶﺮ‪ ،‬ﹶﻓ ﹸﻴ ﹶﻌ ﱢﺬ ﹸﺑ ﹸﻪ ﺍﻟ ﱠﻠ ﹸﻪ ﺍ ﹾﻟ ﹶﻌ ﹶﺬ ﹶ‬

‫ﹸﺛ ﱠﻢ ﺇﹺﻥﱠ ﹶﻋ ﹶﻠ ﹾﻴﻨﹶﺎ ﹺﺣ ﹶﺴﺎ ﹶﺑ ﹸﻬﻢ( ﴿ﺍﻟﻐﺎﺷﻴﺔ‪ ﴾٢٦-٢١:‬ﻓﺎﻟﺤﺴﺎﺏ ﻭﺍﻟﻌﻘﺎﺏ ﻋﻠﻰ‬ ‫‪‬‬

‫ﺭﺏ ﺍﻟﻌﺒﺎﺩ ﻭﻟﻢ ﹺ‬ ‫ﺑﻤﻦ ﺩﻭﻧﻪ؟!‬ ‫ﻳﻌﻂ ﺍﻟﻠﻪ ﻫﺬﻩ ﺍﻟﻤﻨﺰﻟﺔ ﻟﺮﺳﻮﻟﻪ ﺍﻟﺨﺎﺗﻢ ﻓﻜﻴﻒ ﹶ‬

‫)ﻭ ﹶﻟ ﹾﻮ‬ ‫ﻭﻳﻮﺿﺢ ﺍﻟﻘﺮﺁﻥ ﻫﺬﺍ ﺍﻟﻤﺒﺪﺃ ﺍﻹﺳﻼﻣﻲ ﺍﻷﺻﻴﻞ ﺑﻌﺪﱠ ﹺﺓ ﻣﻮﺍﺿﻊ ﻣﻨﻬﺎ‪ :‬ﹶ‬ ‫ﹶﺷ ﹶﺎﺀ ﺍﻟ ﱠﻠ ﹸﻪ ﹶﻣﺎ ﹶﺃ ﹾﺷ ﹶﺮ ﹸﻛﻮﺍ ﹶﻭ ﹶﻣﺎ ﹶﺟ ﹶﻌ ﹾﻠﻨ ﹶ‬ ‫ﹶﺎﻙ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻬ ﹾﻢ ﹶﺣ ﹺﻔ ﹰ‬ ‫ﻧﺖ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻬﻢ ﺑﹺ ﹶﻮ ﹺﻛﻴﻞﹴ (‬ ‫ﻴﻈﺎ ﹶﻭ ﹶﻣﺎ ﹶﺃ ﹶ‬

‫ﺲ ﹶﻋ ﹶﻠ ﹾﻴ ﹶﻚ ﹸﻫ ﹶﺪ ﹸﺍﻫ ﹾﻢ ﹶﻭ ﹶﻟ ٰـ ﹺﻜ ﱠﻦ ﺍﻟ ﱠﻠ ﹶﻪ ﹶﻳ ﹾﻬ ﹺﺪﻱ ﹶﻣﻦ‬ ‫﴿ﺍﻷﻧﻌﺎﻡ‪ ﴾١٠٧:‬ﻭﻛﺬﻟﻚ‪ ) :‬ﱠﻟ ﹾﻴ ﹶ‬ ‫ﻨﻔ ﹸﻘﻮﺍ ﹺﻣ ﹾﻦ ﹶﺧﻴ ﹴﺮ ﹶﻓ ﹺ ﹶ‬ ‫ﻸ ﹸﻧﻔ ﹺﺴ ﹸﻜ ﹾﻢ ﹶﻭ ﹶﻣﺎ ﹸﺗ ﹺ‬ ‫ﹶﻳ ﹶﺸ ﹸﺎﺀ ﹶﻭ ﹶﻣﺎ ﹸﺗ ﹺ‬ ‫ﻨﻔ ﹸﻘﻮﻥﹶ ﺇﹺ ﱠﻻ ﺍ ﹾﺑﺘﹺ ﹶﻐ ﹶﺎﺀ ﹶﻭ ﹾﺟ ﹺﻪ ﺍﻟ ﱠﻠ ﹺﻪ ﹶﻭ ﹶﻣﺎ‬ ‫ﹾ‬

‫ﹸﺗ ﹺ‬ ‫ﻨﻔ ﹸﻘﻮﺍ ﹺﻣ ﹾﻦ ﹶﺧ ﹾﻴ ﹴﺮ ﹸﻳ ﹶﻮ ﱠﻑ ﺇﹺ ﹶﻟ ﹾﻴ ﹸﻜ ﹾﻢ ﹶﻭ ﹶﺃﻧﺘ ﹾﹸﻢ ﹶﻻ ﹸﺗ ﹾﻈ ﹶﻠ ﹸﻤﻮﻥﹶ ( ﴿ﺍﻟﺒﻘﺮﺓ‪ ﴾٢٧٢:‬ﻭﻣﻨﻬﺎ ﻓﻲ‬

‫ﺹ ﹶﻋ ﹶﻠ ٰﻰ ﹸﻫ ﹶﺪ ﹸﺍﻫ ﹾﻢ ﹶﻓﺈﹺﻥﱠ ﺍﻟ ﱠﻠ ﹶﻪ ﹶﻻ ﹶﻳ ﹾﻬ ﹺﺪﻱ ﹶﻣﻦ ﹸﻳ ﹺﻀ ﱡﻞ ﹶﻭ ﹶﻣﺎ ﹶﻟ ﹸﻬﻢ‬ ‫ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪) :‬ﺇﹺﻥ ﹶﺗ ﹾﺤ ﹺﺮ ﹾ‬ ‫ﱢﻣﻦ ﱠﻧ ﹺ‬ ‫ﻳﻦ( ﴿ﺍﻟﻨﺤﻞ‪ ،﴾٣٧:‬ﻭﻧﺘﻴﺠﺔ ﻟﺤﺮﺹ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻤﺘﺰﺍﻳﺪ ﻋﻠﻰ‬ ‫ﺎﺻ ﹺﺮ ﹶ‬

‫ﺩﻋﻮﺓ ﺍﻟﻨﺎﺱ ﻭﻫﺪﺍﻳﺘﻬﻢ ﺇﻟﻰ ﺍﻟﻄﺮﻳﻖ ﺍﻟﺴﻠﻴﻢ ﺑﺎﻟﺤﻜﻤﺔ ﻭﺍﻟﻤﻮﻋﻈﺔ ﺍﻟﺤﺴﻨﺔ‪،‬‬ ‫ﺗﻠﻮﻣﻪ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺤﺮﺹ ﺍﻟﺰﺍﺋﺪ‪،‬‬ ‫ﻭﻟﻴﺲ ﺑﺎﻟﺬﺑﺢ ﻭﺍﻟﺘﻔﺠﻴﺮ ﻧﺰﻟﺖ ﺁﻳﺔ ﻛﺮﻳﻤﺔ‬ ‫ﹸ‬ ‫ﻭﺗﺒﻴﻦ ﻟﻪ ﱠ‬ ‫ﺃﻥ ﻭﺟﻮﺩ ﺍﻟﻜﺎﻓﺮﻳﻦ ﻭﺍﻟﻤﺸﺮﻛﻴﻦ ﻭﺍﻟﻤﻌﺎﻧﺪﻳﻦ ﻭﻏﻴﺮﻫﻢ ﻫﻮ ﺃﻣﺮ‬ ‫ﱠ‬ ‫ﻃﺒﻴﻌﻲ‪ ،‬ﻭ ﹶﻣﻦ ﻳﻌﺘﻘﺪ ﺑﻐﻴﺮ ﺫﻟﻚ ﻓﻬﻮ ﻣﻦ ﺍﻟﺠﺎﻫﻠﻴﻦ ﻛﻤﺎ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪:‬‬

‫ﺍﺿ ﹸﻬﻢ ﹶﻓﺈﹺ ﹺﻥ ﺍﺳﺘ ﹶﹶﻄ ﹾﻌ ﹶﺖ ﹶﺃﻥ ﹶﺗﺒﺘ ﹺﹶﻐﻲ ﹶﻧ ﹶﻔ ﹰﻘﺎ ﹺﻓﻲ ﹾ ﹶ‬ ‫ﺍﻷ ﹾﺭ ﹺ‬ ‫ﺽ‬ ‫ﹶ‬ ‫ﹾ‬ ‫)ﻭﺇﹺﻥ ﹶﻛﺎﻥﹶ ﹶﻛ ﹸﺒ ﹶﺮ ﹶﻋ ﹶﻠ ﹾﻴ ﹶﻚ ﺇﹺ ﹾﻋ ﹶﺮ ﹸ ﹾ‬ ‫ﹾ ﹶ‬

‫ﹶ‬ ‫ﺍﻟﺴ ﹶﻤ ﹺ‬ ‫ﺎﺀ ﹶﻓﺘ ﹾﹶﺄﺗﹺ ﹶﻴ ﹸﻬﻢ ﺑﹺﺂ ﹶﻳ ﹴﺔ ﹶﻭ ﹶﻟ ﹾﻮ ﹶﺷ ﹶﺎﺀ ﺍﻟ ﱠﻠ ﹸﻪ ﹶﻟ ﹶﺠ ﹶﻤ ﹶﻌ ﹸﻬ ﹾﻢ ﹶﻋ ﹶﻠﻰ ﺍ ﹾﻟ ﹸﻬ ﹶﺪ ٰ￯ ﹶﻓ ﹶﻼ‬ ‫ﺃ ﹾﻭ ﹸﺳ ﱠﻠ ﹰﻤﺎ ﹺﻓﻲ ﱠ‬

‫ﹶﺗ ﹸﻜﻮ ﹶﻧ ﱠﻦ ﹺﻣ ﹶﻦ ﺍ ﹾﻟ ﹶﺠ ﹺ‬ ‫ﻴﻦ( ﴿ﺍﻷﻧﻌﺎﻡ‪ ،﴾٣٥:‬ﻓﻮﻇﻴﻔﺔ ﺍﻟﺮﺳﻮﻝ ﻫﻲ ﺍﻟﺘﺒﻠﻴﻎ‪ ) :‬ﹶﻳﺎ‬ ‫ﺎﻫ ﹺﻠ ﹶ‬ ‫ﹶﺃ ﱡﻳ ﹶﻬﺎ ﺍﻟ ﱠﻨﺒﹺ ﱡﻲ ﺇﹺ ﱠﻧﺎ ﹶﺃ ﹾﺭ ﹶﺳ ﹾﻠﻨ ﹶ‬ ‫ﹶﺎﻙ ﹶﺷ ﹺ‬ ‫ﺎﻫﺪﹰ ﺍ ﹶﻭ ﹸﻣ ﹶﺒ ﱢﺸ ﹰﺮﺍ ﹶﻭ ﹶﻧ ﹺﺬ ﹰﻳﺮﺍ﴿‪ ﴾٤٥‬ﹶﻭ ﹶﺩ ﹺ‬ ‫ﺍﻋ ﹰﻴﺎ ﺇﹺ ﹶﻟﻰ ﺍﻟ ﱠﻠ ﹺﻪ ﺑﹺﺈﹺ ﹾﺫﻧﹺ ﹺﻪ‬ ‫‪‬‬

‫ﺍﺟﺎ ﱡﻣﻨﹺ ﹰﻴﺮﺍ( ﴿ﺍﻷﺣﺰﺍﺏ‪ ،﴾ ٤٦-٤٥:‬ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪) :‬ﺇﹺ ﱠﻧﺎ ﹶﺃ ﹾﺭ ﹶﺳ ﹾﻠﻨ ﹶ‬ ‫ﹶﺎﻙ‬ ‫ﹶﻭ ﹺﺳ ﹶﺮ ﹰ‬ ‫ﹶﺷ ﹺ‬ ‫ﺎﻫﺪﹰ ﺍ ﹶﻭ ﹸﻣ ﹶﺒ ﱢﺸ ﹰﺮﺍ ﹶﻭ ﹶﻧ ﹺﺬ ﹰﻳﺮﺍ( ﴿ﺍﻟﻔﺘﺢ‪.﴾٨:‬‬

‫ﺗﻜﺒ ﹰﺮﺍ ﻓﻲ ﺍﻷﺭﺽ ﺃﻭ ﻟﻔﺮﺽ ﻧﻈﺎ ﹺﻡ‬ ‫ﺍﻟﻨﺒﻲ ﹶ‬ ‫ﻟﻤﻦ ﻗﺎﺗﻠﻬﻢ ﻓﻠﻢ ﻳﻜﻦ ﱡ‬ ‫ﱠﺃﻣﺎ ﻗﺘﺎﻝ ﱢ‬

‫ﻌﻴ ﹴ‬ ‫ﹴ‬ ‫ﹺ‬ ‫ﻨﺔ ﺃﻭ ﹴ‬ ‫ﺍﻟﻨﺎﺱ ﻟﻠﺨﻀﻮﻉ‬ ‫ﻌﻴ ﹴﻦ ﺃﻭ ﻹﺟﺒﺎ ﹺﺭ‬ ‫ﻌﻴ ﹴﻦ‪،‬‬ ‫ﹸﺣ ﹴ‬ ‫ﺩﻳﻦ ﹸﻣ ﱠ‬ ‫ﻟﺴﻠﻄﺔ ﹸﻣ ﱠ‬ ‫ﻜﻢ ﹸﻣ ﱠ‬ ‫ﹺ‬ ‫ﺑﻤﻦ ﹸﻳ ﹸ‬ ‫ﻘﺎﺗﻞ‬ ‫ﻭﺍﺿﺤﺎ ﻓﻲ ﺗﺸﺮﻳﻊ ﺍﻟﻘﺘﺎﻝ‬ ‫ﻭﺇ ﱠﻧﻤﺎ ﻛﺎﻥ ﺍﻷﻣﺮ ﺍﻹﻟﻬﻲ‬ ‫ﹰ‬ ‫ﻭﺣﺼﺮﻩ ﹶ‬

‫)ﻭ ﹶﻗﺎﺗﹺ ﹸﻠﻮﺍ ﹺﻓﻲ‬ ‫ﹶ‬ ‫ﺍﻟﻤﺴﻠﻤﻴﻦ ﺍﺑﺘﺪﺍ ﹰﺀ‪ ،‬ﻭﻳﻌﺘﺪﻱ ﻋﻠﻴﻬﻢ ﻛﻤﺎ ﺟﺎﺀ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪ :‬ﹶ‬

‫ﻳﻦ)*(‬ ‫ﹶﺳﺒﹺﻴﻞﹺ ﺍﻟ ﱠﻠ ﹺﻪ ﺍ ﱠﻟ ﹺﺬ ﹶ‬ ‫ﻳﻦ ﹸﻳ ﹶﻘﺎﺗﹺ ﹸﻠﻮ ﹶﻧ ﹸﻜ ﹾﻢ ﹶﻭ ﹶﻻ ﹶﺗ ﹾﻌ ﹶﺘﺪﹸ ﻭﺍ ﺇﹺﻥﱠ ﺍﻟ ﱠﻠ ﹶﻪ ﹶﻻ ﹸﻳ ﹺﺤ ﱡﺐ ﺍ ﹾﻟ ﹸﻤ ﹾﻌﺘ ﹺﹶﺪ ﹶ‬

‫ﻮﻫﻢ ﱢﻣ ﹾﻦ ﹶﺣ ﹾﻴ ﹸﺚ ﹶﺃ ﹾﺧ ﹶﺮ ﹸﺟ ﹸ‬ ‫ﻮﻛ ﹾﻢ ﹶﻭﺍ ﹾﻟ ﹺﻔ ﹾﺘ ﹶﻨ ﹸﺔ‬ ‫ﻮﻫ ﹾﻢ ﹶﻭ ﹶﺃ ﹾﺧ ﹺﺮ ﹸﺟ ﹸ‬ ‫ﻮﻫ ﹾﻢ ﹶﺣ ﹾﻴ ﹸﺚ ﹶﺛ ﹺﻘ ﹾﻔﺘ ﹸﹸﻤ ﹸ‬ ‫ﹶﻭﺍ ﹾﻗ ﹸﺘ ﹸﻠ ﹸ‬ ‫ﻮﻛ ﹾﻢ ﹺﻓ ﹺ‬ ‫ﻨﺪ ﺍ ﹾﻟ ﹶﻤ ﹾﺴ ﹺﺠ ﹺﺪ ﺍ ﹾﻟ ﹶﺤ ﹶﺮﺍ ﹺﻡ ﹶﺣ ﱠﺘ ٰﻰ ﹸﻳ ﹶﻘﺎﺗﹺ ﹸﻠ ﹸ‬ ‫ﻮﻫ ﹾﻢ ﹺﻋ ﹶ‬ ‫ﻴﻪ‬ ‫ﹶﺃ ﹶﺷﺪﱡ ﹺﻣ ﹶﻦ ﺍ ﹾﻟ ﹶﻘ ﹾﺘﻞﹺ ﹶﻭ ﹶﻻ ﹸﺗ ﹶﻘﺎﺗﹺ ﹸﻠ ﹸ‬

‫ﹶﻓﺈﹺﻥ ﹶﻗﺎ ﹶﺗ ﹸﻠ ﹸ‬ ‫ﻳﻦ( ﴿ﺍﻟﺒﻘﺮﺓ‪،﴾١٨٨-١٨٧:‬‬ ‫ﻮﻛ ﹾﻢ ﹶﻓﺎ ﹾﻗ ﹸﺘ ﹸﻠ ﹸ‬ ‫ﻮﻫ ﹾﻢ ﹶﻛ ٰﹶﺬﻟﹺ ﹶﻚ ﹶﺟﺰﹶ ﹸﺍﺀ ﺍ ﹾﻟ ﹶﻜ ﹺﺎﻓ ﹺﺮ ﹶ‬

‫ﻓﻼ ﻳﺠﻮﺯ ﻗﺘﺎﻝ ﻏﻴﺮ ﺍﻟﻤﻘﺎﺗﻠﻴﻦ ﻭﻻ ﻳﺠﻮﺯ ﻗﺘﺎﻝ ﹶﻣﻦ ﻟﻢ ﹺ‬ ‫ﻳﺤﺘﺞ‬ ‫ﻳﻌﺘﺪ‪ ،‬ﻭﻗﺪ‬ ‫ﱡ‬

‫ﺑﻌﻀﻬﻢ ﺑﺴﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ﺍﻟﺘﻲ ﺳﻨﻨﺎﻗﺸﻬﺎ ﻻﺣ ﹰﻘﺎ‪.‬‬

‫ﺃﻣﺮ ﺍﻟﻠﻪ ﹼ‬ ‫ﻭﺿﻮﺣﺎ ﱢ‬ ‫ﹶ‬ ‫ﺍﻟﻤﺴﻠﻤﻮﻥ ﺁﻟﻬ ﹶﺔ‬ ‫ﻳﺴﺐ‬ ‫ﺑﺄﻻ‬ ‫ﻭﺍﻷﻛﺜﺮ‬ ‫ﻟﻜﻞ ﹸﻣ ﹴ‬ ‫ﹰ‬ ‫ﱠ‬ ‫ﺴﻠﻢ‪ ،‬ﻫﻮ ﹸ‬

‫ﻳﺴﺒﻮﺍ ﺍﻟﻠ ﹶﻪ ﺑﻐﻴ ﹺﺮ ﻋﻠﻢ!!! ﻣﺎ‬ ‫ﻭﺍﻟﻤ‬ ‫ﻭﺍﻟﻤ‬ ‫ﹶ‬ ‫ﹶ‬ ‫ﹶ‬ ‫ﺸﺮﻛﻴﻦ ﹸ‬ ‫ﺍﻟﻜﺎﻓﺮﻳﻦ ﹸ‬ ‫ﺨﺎﻟﻔﻴﻦ ﺣﺘﻰ ﻻ ﱡ‬

‫ﹺ‬ ‫ﹴ‬ ‫ﺍﻟﺤﺐ ﺑﻴﻦ ﺍﻟﻨﺎﺱ! ﻭﻟﻜﻦ ‪-‬ﻟﻸﺳﻒ‪-‬‬ ‫ﺭﻭﺡ‬ ‫ﺣﻜﻤﺔ‬ ‫ﺃﻋﻈﻤﻬﺎ ﻣﻦ‬ ‫ﻹﺷﺎﻋﺔ ﹺ‬ ‫ﱢ‬

‫ﻳﻦ ﹶﻳﺪﹾ ﹸﻋﻮﻥﹶ‬ ‫)ﻭ ﹶﻻ ﹶﺗ ﹸﺴ ﱡﺒﻮﺍ ﺍ ﱠﻟ ﹺﺬ ﹶ‬ ‫ﻫﺠﺮ ﺍﻟﻤﺴﻠﻤﻮﻥ ﺍﻟﻴﻮﻡ ﻫﺬﻩ ﺍﻵﻳﺔ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪ :‬ﹶ‬ ‫‪‬‬

‫ﹺﻣﻦ ﹸﺩ ﹺ‬ ‫ﻭﻥ ﺍﻟ ﱠﻠ ﹺﻪ ﹶﻓ ﹶﻴ ﹸﺴ ﱡﺒﻮﺍ ﺍﻟ ﱠﻠ ﹶﻪ ﹶﻋﺪﹾ ﹰﻭﺍ ﺑﹺ ﹶﻐ ﹾﻴ ﹺﺮ ﹺﻋ ﹾﻠ ﹴﻢ ﹶﻛ ٰﹶﺬﻟﹺ ﹶﻚ ﹶﺯ ﱠﻳ ﱠﻨﺎ ﻟﹺ ﹸﻜ ﱢﻞ ﹸﺃ ﱠﻣ ﹴﺔ ﹶﻋ ﹶﻤ ﹶﻠ ﹸﻬ ﹾﻢ ﹸﺛ ﱠﻢ‬

‫ﺇﹺ ﹶﻟ ٰﻰ ﹶﺭ ﱢﺑ ﹺﻬﻢ ﱠﻣ ﹾﺮ ﹺﺟ ﹸﻌ ﹸﻬ ﹾﻢ ﹶﻓ ﹸﻴ ﹶﻨ ﱢﺒﺌ ﹸﹸﻬﻢ ﺑﹺ ﹶﻤﺎ ﹶﻛﺎ ﹸﻧﻮﺍ ﹶﻳ ﹾﻌ ﹶﻤ ﹸﻠﻮﻥﹶ ( ﴿ﺍﻷﻧﻌﺎﻡ‪ .﴾١٠٨:‬ﻓﻬﻞ‬

‫ﻣﻦ ﺍﻟﻤﻌﻘﻮﻝ ﱠ‬ ‫ﺳﺐ ﻣﺎ ﻳﻌﺒﺪ ﹸﻩ ﺍﻵﺧﺮﻭﻥ ﻣﻦ ﺩﻭﻥ ﺍﻟﻠﻪ‪،‬‬ ‫ﺃﻥ ﺍﻟﺬﻱ ﻳﺄﻣﺮﻧﺎ ﺑﻌﺪﻡ ﱢ‬ ‫ﺳﻴﺄﻣﺮﻧﺎ ﺑﻘﺘﺎﻝ ﺍﻵﺧﺮﻳﻦ ﻭﺇﺟﺒﺎﺭﻫﻢ ﻋﻠﻰ ﺍﻹﻳﻤﺎﻥ ﺃﻭ ﺇﺟﺒﺎﺭﻫﻢ ﻋﻠﻰ ﻧﻈﺎ ﹴﻡ‬ ‫ﻌﻴ ﹴﻦ! ﺃﻭ ﻫﻞ ﻳﺮﺗﻀﻲ ﺍﻟﺘﻔﺠﻴﺮ ﻭﺍﻟﺬﺑﺢ ﻭﺍﻟﻘﺘﻞ ﺑﺎﻟﺸﺒﻬﺔ!!‬ ‫ﺳﻴﺎﺳﻲ ﹸﻣ ﱠ‬ ‫ﱟ‬

‫ﹴ‬ ‫ﻳﺠﺐ ﺃﻥ ﻳﻜﻮﻥ ﻭﻓﻖ‬ ‫ﺳﻴﺪﻧﺎ‬ ‫ﻣﺤﻤﺪ‪ ،‬ﹸ‬ ‫ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﻏﻴﺮ ﺍﻟﻤﺴﻠﻢ ﻋﻠﻰ ﻭﻓﻖ ﻣ ﱠﻠﺔ ﹼ‬

‫ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ ﻓﻲ ﺳﻮﺭﺓ ﺍﻟﻤﻤﺘﺤﻨﺔ ﺍﻟﺘﻲ ﺫﻛﺮﻧﺎﻫﺎ ﺳﺎﺑ ﹰﻘﺎ)‪) (١‬ﻻ ﹶﻳ ﹾﻨ ﹶﻬ ﹸ‬ ‫ﺎﻛ ﹸﻢ ﺍﻟ ﱠﻠ ﹸﻪ‬ ‫ﻳﻦ ﹶﻭ ﹶﻟ ﹾﻢ ﹸﻳ ﹾﺨ ﹺﺮ ﹸﺟ ﹸ‬ ‫ﻳﻦ ﹶﻟ ﹾﻢ ﹸﻳ ﹶﻘﺎﺗﹺ ﹸﻠ ﹸ‬ ‫ﺍﻟﺪ ﹺ‬ ‫ﻮﻛ ﹾﻢ ﹺﻓﻲ ﱢ‬ ‫ﻭﻫ ﹾﻢ‬ ‫ﻮﻛﻢ ﱢﻣﻦ ﹺﺩ ﹶﻳﺎ ﹺﺭ ﹸﻛ ﹾﻢ ﹶﺃﻥ ﹶﺗ ﹶﺒ ﱡﺮ ﹸ‬ ‫ﹶﻋ ﹺﻦ ﺍ ﱠﻟ ﹺﺬ ﹶ‬

‫ﻴﻦ ﺇﹺ ﱠﻧ ﹶﻤﺎ ﹶﻳ ﹾﻨ ﹶﻬ ﹸ‬ ‫ﻳﻦ‬ ‫ﺎﻛ ﹸﻢ ﺍﻟ ﱠﻠ ﹸﻪ ﹶﻋ ﹺﻦ ﺍ ﱠﻟ ﹺﺬ ﹶ‬ ‫ﹶﻭ ﹸﺗ ﹾﻘ ﹺﺴ ﹸﻄﻮﺍ ﺇﹺ ﹶﻟ ﹾﻴ ﹺﻬ ﹾﻢ ﺇﹺﻥﱠ ﺍﻟ ﱠﻠ ﹶﻪ ﹸﻳ ﹺﺤ ﱡﺐ ﺍ ﹾﻟ ﹸﻤ ﹾﻘ ﹺﺴ ﹺﻄ ﹶ‬ ‫ﻳﻦ ﹶﻭ ﹶﺃ ﹾﺧ ﹶﺮ ﹸﺟ ﹸ‬ ‫ﹶﻗﺎ ﹶﺗ ﹸﻠ ﹸ‬ ‫ﻮﻛﻢ ﱢﻣﻦ ﹺﺩ ﹶﻳﺎ ﹺﺭ ﹸﻛ ﹾﻢ ﹶﻭ ﹶﻇﺎﻫﹶ ﹸﺮﻭﺍ ﹶﻋ ﹶﻠ ٰﻰ ﺇﹺ ﹾﺧ ﹶﺮ ﹺ‬ ‫ﺍﻟﺪ ﹺ‬ ‫ﻮﻛ ﹾﻢ ﹺﻓﻲ ﱢ‬ ‫ﺍﺟ ﹸﻜ ﹾﻢ ﹶﺃﻥ‬ ‫ﹶﺗ ﹶﻮ ﱠﻟ ﹾﻮ ﹸﻫ ﹾﻢ ﹶﻭ ﹶﻣﻦ ﹶﻳﺘ ﹶﹶﻮ ﱠﻟ ﹸﻬ ﹾﻢ ﹶﻓ ﹸﺄ ﹶ‬ ‫ﻭﻟ ٰـﺌﹺ ﹶﻚ ﹸﻫ ﹸﻢ ﱠ‬ ‫ﺍﻟﻤﺴﻠﻤﻴﻦ‬ ‫ﻓﻤﻦ ﻟﻢ ﹸﻳﺨ ﹺﺮﺝ‬ ‫ﹶ‬ ‫ﺍﻟﻈﺎﻟﹺ ﹸﻤﻮﻥﹶ ( ﹶ‬

‫ﻣﻦ ﺩﻳﺎﺭﻫﻢ ﻭﻟﻢ ﻳﻘﺎﺗﻠﻬﻢ ﺑﺎﻟﺘﺄﻛﻴﺪ ﻻ ﻳﺤﻖ ﻗﺘﺎﻟﻬﻢ‪ ،‬ﻭﻟﻜﻦ ﺑﺎﻹﺿﺎﻓﺔ ﺇﻟﻰ‬ ‫ﹸ‬ ‫ﻭﺍﻟﻘﺴﻂ ﺇﻟﻴﻬﻢ‪ ،‬ﻭﻫﺬﺍ ﻳﻘﺘﻀﻲ ﻣﻌﺎﻣﻠﺘﻬﻢ‬ ‫ﺫﻟﻚ ﻭﻭﻓﻖ ﻫﺬﻩ ﺍﻵﻳﺔ ﻳﺠﺐ ﹼﺑﺮﻫﻢ‬

‫ﺑﺎﻟﺤﺴﻨﻰ ﻭﻋﺪﻡ ﺍﻋﺘﺒﺎﺭﻫﻢ ﺩﺭﺟ ﹰﺔ ﺛﺎﻧﻴ ﹰﺔ ﻭﺍﻟﻤﺴﻠﻤﻴﻦ ﺩﺭﺟ ﹰﺔ ﺃﻭﻟﻰ‪ ،‬ﻭﺣﺘﻰ ﻟﻮ‬

‫ﹴ‬ ‫ﹴ‬ ‫ﹴ‬ ‫ﺩﻳﻨﻴﺔ ﻛﺎﻧﺖ‬ ‫ﺩﻳﻨﻴﺔ ﺃﻭ ﻏﻴﺮ‬ ‫ﻃﺎﺋﻔﺔ‬ ‫ﺷﺨﺼﺎ ﺃﻭ ﺟﻤﺎﻋ ﹰﺔ ﺗﻨﺘﻤﻲ ﺇﻟﻰ‬ ‫ﻓﺮﺿﻨﺎ ﺃﻥ‬ ‫ﹰ‬ ‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺻﻔﺤﺔ ‪ ،٢١‬ﻣﻦ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪.‬‬

‫‪‬‬

‫ﻓﻲ ﺣﺎﻟﺔ ﺣﺮﺏ ﻣﻊ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻓﻼ ﻳﺠﻮﺯ ﻗﺘﺎﻝ ﻫﺬﺍ ﺍﻟﺸﺨﺺ ﺃﻭ ﺍﻟﺠﻤﺎﻋﺔ‬

‫ﹺ‬ ‫ﻭﺇﺧﺮﺍﺟﻬﻢ ﻣﻦ ﺩﻳﺎﺭﻫﻢ ﺇﻥ ﻟﻢ ﻳﻜﻮﻧﻮﺍ ﻣﻘﺎﺗﻠﻴﻦ‪ ،‬ﹸ‬ ‫ﺍﻟﻘﺘﺎﻝ ﻓﻲ ﺳﻮﺭﺓ‬ ‫ﺗﺸﺮﻳﻊ‬ ‫ﻓﺂﻳﺔ‬ ‫ﹺ‬

‫ﺗﺤﺼﺮ ﹶ‬ ‫ﺑﻤﻦ ﻳﻘﺎﺗﻠﻬﻢ‬ ‫ﺍﻟﻤ‬ ‫ﺍﻟﺒﻘﺮﺓ‬ ‫ﻭﻭﺻﻴﺔ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﻟﻠﺠﻴﻮﺵ‬ ‫ﹶ‬ ‫ﺴﻠﻤﻴﻦ ﹶ‬ ‫ﻗﺘﺎﻝ ﹸ‬ ‫ﹸ‬ ‫ﱠ‬ ‫ﻭﺑﺎﻗﻴﺔ ﹼ‬ ‫ﹲ‬ ‫ﺑﺄﻻ ﻳﻘﺘﻠﻮﺍ ﹰ‬ ‫ﹰ‬ ‫ﺍﻹﺳﻼﻣﻴﺔ ﺧﺎﻟﺪ ﹲﺓ‬ ‫ﺷﻴﺨﺎ ﺃﻭ‬ ‫ﻋﺠﻮﺯﺍ ﻭﻻ ﻳﻘﻄﻌﻮﺍ ﺷﺠﺮ ﹰﺓ‪،‬‬

‫ﻭﻻ ﻳﻘﺎﺗﻠﻮﺍ ﱠﺇﻻ ﹶﻣﻦ ﹸﻳﻘﺎﺗﻠﻬﻢ‪ .‬ﺇﻟﻰ ﺁﺧﺮ ﻫﺬﻩ ﺍﻟﺘﻮﺻﻴﺎﺕ ﺍﻟﺘﻲ ﺗﺨﺎﻟﻔﻬﺎ ﺍﻟﺴﻠﻔﻴﺔ‬

‫ﺍﻟﺠﻬﺎﺩﻳﺔ ﺟﻤﻠ ﹰﺔ ﻭﺗﻔﺼﻴ ﹰ‬ ‫ﹼﺒﺎﻋﺎ ﻟﻬﻮ￯ ﺃﻧﻔﺴﻬﻢ ﻭﺧﻄﻮﺍﺕ ﺍﻟﺸﻴﻄﺎﻥ‪.‬‬ ‫ﻼ‪ ،‬ﺍ ﺗ ﹰ‬

‫ﻭﻟﻤﻦ ﺷﺎﺀ‬ ‫ﻫﺬﻩ ﻧﺒﺬ ﹲﺓ ﻣﺨﺘﺼﺮ ﹲﺓ ﻋﻦ ﺳ ﹼﻨﺔ ﺃﻧﺒﻴﺎﺀ ﺍﻟﻠﻪ ﻓﻲ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻟﻨﺎﺱ‪ ،‬ﹶ‬

‫ﺗﺒﻴﻦ ﻟﻨﺎ ﱠ‬ ‫ﺃﻥ ﺍﻟﻠﻪ‬ ‫ﺑﺤﺮ ﻻ ﻳﻨﻀﺐ‬ ‫ﹲ‬ ‫ﱡ‬ ‫ﺍﻟﺘﻮﺳﻊ‪ ،‬ﻓﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﹲ‬ ‫ﻭﻋﻄﺎﺀ ﻻ ﻳﻨﺘﻬﻲ‪ .‬ﻗﺪ ﱠ‬

‫ﻟﻢ ﻳﺨﻠﻖ ﺍﻟﻨﺎﺱ‪ ،‬ﻟﻴﺮﺳﻞ ﻟﻬﻢ ﹶﻣﻦ ﻳﺤﻜﻢ ﺑﺎﺳﻤﻪ ﻭﻳﺠﺒﺮﻫﻢ ﻋﻠﻰ ﺍﺗﹼﺒﺎ ﹺﻉ ﱟ‬ ‫ﻌﻴ ﹴﻦ‬ ‫ﺧﻂ ﹸﻣ ﱠ‬ ‫ﻣﻦ ﺍﻹﻳﻤﺎﻥ ﻭﺍﻷﻓﻌﺎﻝ‪ .‬ﻭﺇ ﱠﻧﻤﺎ ﺧﻠﻖ ﺍﻟﻨﺎﺱ ﻟﻴﺨﺘﺎﺭﻭﺍ ﺑﺄﻧﻔﺴﻬﻢ‪ ،‬ﱡ‬ ‫ﻭﻛﻞ ﹴ‬ ‫ﻧﻔﺲ ﺑﻤﺎ‬

‫ﺍﻟﻤﺘﻄﺮﻓﻮﻥ ﻓﻜﻴﻒ‬ ‫ﺍﻟﻄﻴﺐ ﻣﻦ ﺍﻟﺨﺒﻴﺚ‪ .‬ﻓﺈﺫﺍ ﺃﺟﺒﺮﻫﻢ‬ ‫ﻛﺴﺒﺖ ﺭﻫﻴﻨﺔ‪،‬‬ ‫ﱢ‬ ‫ﻭﻟﻴﻤﻴﺰ ﹼ‬ ‫ﹼ‬

‫ﻳﺨﺘﺎﺭﻭﻥ؟ ﻓﺎﻟﻤﺘﻄﺮﻓﻮﻥ ﺑﻨﻈﺮﺗﻬﻢ ﺍﻟﺘﻲ ﺗﺮﻭﻡ ﹶ‬ ‫ﻗﺘﺎﻝ ﱢ‬ ‫ﻛﻞ ﹶﻣﻦ ﻳﺨﺎﻟﻔﻬﻢ‪ ،‬ﺣﺘﻰ‬

‫ﺷﺮﻉ ﹺ‬ ‫ﺍﻟﻠﻪ ﻋﻠﻰ ﹶﻣﻦ ﻻ ﹸﻳﺮﻳﺪﻩ ﺃﻭ ﻋﻠﻰ ﹶﻣﻦ ﻻ ﻳﺆﻣﻦ ﺑﻪ‪ ،‬ﻳﺤﺎﻭﻟﻮﻥ ﺑﺸﻜﻞﹴ ﺃﻭ‬ ‫ﻳﻔﺮﺿﻮﺍ ﹶ‬

‫ﹺ‬ ‫ﺑﺂﺧﺮ ﺇﺑﻄﺎﻝ ﹸﺳ ﱠﻨ ﹺﺔ ﹺ‬ ‫ﺃﻧﺒﻴﺎﺋﻪ ﻓﻲ ﺣﺮ ﹼﻳﺔ ﺍﻹﻳﻤﺎﻥ ﻭﺣﺮ ﹼﻳﺔ ﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﻭﻳﺤﺎﻭﻟﻮﻥ‬ ‫ﻭﺳ ﱠﻨ ﹺﺔ‬ ‫ﺍﻟﻠﻪ ﹸ‬ ‫ﺃﻥ ﻳﺘﺠﺎﻭﺯﻭﺍ ﺻﻼﺣﻴﺎﺕ ﺍﻷﻧﺒﻴﺎﺀ ﺍﻟﺘﻲ ﻟﻢ ﺗﻜﻦ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﺘﺒﻠﻴﻎ ﻭﺍﻟﺪﻓﺎﻉ ﻋﻦ‬

‫ﹼ‬ ‫ﻛﺄﻱ‬ ‫ﺍﻟﻨﻔﺲ‪ ،‬ﺇﻟﻰ ﺻﻼﺣﻴﺎﺕ ﺍﻟﻤﺴﻴﻄﺮ ﻭﺍﻟﻮﻛﻴﻞ‬ ‫ﻭﺍﻟﻤﺘﺤﻜﻢ ﻓﻲ ﺍﻟﺒﻼﺩ ﻭﺍﻟﻌﺒﺎﺩ ﱢ‬ ‫‪‬‬

‫ﻣﻨﻴﻌﺎ‪ ،‬ﻓﻬﺬﺍ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪:‬‬ ‫ﺩﻛﺘﺎﺗﻮﺭ ﻋﺒﺮ ﺍﻟﺘﺎﺭﻳﺦ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﻳﻘﻒ ﺿﺪﻩ ﺍﻟﻘﺮﺁﻥ ﺳﺪﹰ ﺍ ﹰ‬

‫ﺎﺱ ﹸﺃ ﱠﻣ ﹰﺔ ﹶﻭ ﹺ‬ ‫ﻴﻦ(﴿ ﻫﻮﺩ‪﴾١١٨:‬‬ ‫ﺍﺣ ﹶﺪ ﹰﺓ ﹶﻭﻻ ﹶﻳﺰﹶ ﺍ ﹸﻟﻮﻥﹶ ﹸﻣ ﹾﺨﺘ ﹺﹶﻠ ﹺﻔ ﹶ‬ ‫ﹶ‬ ‫)ﻭ ﹶﻟ ﹾﻮ ﹶﺷﺎ ﹶﺀ ﹶﺭ ﱡﺑ ﹶﻚ ﹶﻟ ﹶﺠ ﹶﻌ ﹶﻞ ﺍﻟ ﱠﻨ ﹶ‬

‫ﻭﻛﺬﺍ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪ :‬ﹶ‬ ‫ﺍﻟﺪ ﹺ‬ ‫)ﻻ ﺇﹺ ﹾﻛ ﹶﺮﺍ ﹶﻩ ﹺﻓﻲ ﱢ‬ ‫ﺍﻟﺮ ﹾﺷﺪﹸ ﹺﻣ ﹶﻦ ﺍ ﹾﻟ ﹶﻐ ﱢﻲ ﹶﻓ ﹶﻤﻦ ﹶﻳ ﹾﻜ ﹸﻔ ﹾﺮ‬ ‫ﻳﻦ ﹶﻗﺪ ﱠﺗ ﹶﺒ ﱠﻴ ﹶﻦ ﱡ‬ ‫ﺍﺳﺘ ﹾﹶﻤ ﹶﺴ ﹶﻚ ﺑﹺﺎ ﹾﻟ ﹸﻌ ﹾﺮ ﹶﻭ ﹺﺓ ﺍ ﹾﻟ ﹸﻮ ﹾﺛ ﹶﻘ ٰﻰ ﹶﻻ ﹺ‬ ‫ﺎﻟﻄ ﹸﺎﻏ ﹺ‬ ‫ﺑﹺ ﱠ‬ ‫ﺍﻧﻔ ﹶﺼﺎ ﹶﻡ ﹶﻟ ﹶﻬﺎ ﹶﻭﺍﻟ ﱠﻠ ﹸﻪ‬ ‫ﻮﺕ ﹶﻭ ﹸﻳﺆﹾ ﹺﻣﻦ ﺑﹺﺎﻟ ﱠﻠ ﹺﻪ ﹶﻓ ﹶﻘ ﹺﺪ ﹾ‬ ‫ﺍﻟﺴﻠﻔﻴﺔ ﺍﻟﺠﻬﺎﺩ ﹼﻳﺔ ﻭﻏﻴﺮﻫﻢ‬ ‫ﹶﺳ ﹺﻤ ﹲﻴﻊ ﹶﻋ ﹺﻠ ﹲﻴﻢ( ﴿ﺍﻟﺒﻘﺮﺓ‪ .﴾٢٥٦:‬ﻭﻣﻦ ﻋﺠﻴﺐ ﺃﻣﺮ‬ ‫ﱠ‬

‫ﺍﻟﻤﺘﻄﺮﻓﻴﻦ‪ ،‬ﺃ ﱠﻧﻬﻢ ﻳﻘﻮﻟﻮﻥ ﹾ‬ ‫ﺃﻥ »ﻻ ﺇﻛﺮﺍﻩ ﻓﻲ ﺍﻟﺪﻳﻦ« ﻗﺪ ﻧﺴﺨﺖ ﺑﺂﻳﺔ ﺍﻟﺴﻴﻒ‬ ‫ﻣﻦ‬ ‫ﹼ‬ ‫ﻋﺠﻴﺐ ﱠ‬ ‫ﻭﺍﺿﺤﺎ‬ ‫ﻷﻥ ﺁﻳﺔ »ﻻ ﺇﻛﺮﺍﻩ ﻓﻲ ﺍﻟﺪﻳﻦ« ﹸﺗﻌﻄﻲ ﺳﺒ ﹰﺒﺎ‬ ‫ﻛﻼﻡ‬ ‫ﻭﺻﺮﻳﺤﺎ‬ ‫ﻭﻫﺬﺍ ﹲ‬ ‫ﹲ‬ ‫ﹰ‬ ‫ﹰ‬

‫ﹺ‬ ‫ﺑﺮﺳﺎﻟﺔ ﺍﻟﺨﺎﺗﻢ )ﺻﻠﻮﺍﺕ ﺭﺑﻲ‬ ‫ﺍﻟﻐﻲ‬ ‫ﻟﻌ ﹼﻠ ﹺﺔ ﻋﺪ ﹺﻡ ﺍﻹﻛﺮﺍﻩ‪ ،‬ﻭﻫﻮ ﺗﺒﻴﺎﻥ ﺍﻟﺮﺷﺪ ﻣﻦ ﱢ‬

‫ﺍﻟﻐﻲ‪،‬‬ ‫ﻭﺳﻼﻣﻪ ﻋﻠﻴﻪ(‪ .‬ﻓﺎﻟﻘﻮﻝ ﺑﻨﺴﺦ ﻫﺬﻩ ﺍﻵﻳﺔ ﻳﻘﺘﻀﻲ ﻋﺪﻡ ﺗﺒﻴﺎﻥ ﺍﻟﺮﺷﺪ ﻣﻦ ﱢ‬ ‫ﺻﺮﻳﺢ ﻓﻲ‬ ‫ﻃﻌﻦ‬ ‫ﺑﺎﻟﺴﻴﻒ ﻭﻫﺬﺍ ﹲ‬ ‫ﹲ‬ ‫ﺍﻟﺮﺷﺪ ﱠ‬ ‫ﻭﻟﺬﺍ ﻳﺠﺐ ﺇﺟﺒﺎﺭ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺍﺗﹼﺒﺎﻉ ﱡ‬

‫ﺭﺳﻮﻝ ﺍﻟﻠﻪ‪ ،‬ﻭﺭﺳﺎﻟﺔ ﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﻦ ﻭﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‪ ،‬ﻭﻻ ﻧﺴﺘﻐﺮﺏ ﹾ‬ ‫ﺃﻥ ﻳﻘﻊ ﹶﻣﻦ‬ ‫ﻳ ﹼﺘﺒﻊ ﺧﻄﻮﺍﺕ ﺍﻟﺸﻴﻄﺎﻥ ﻓﻲ ﻫﺬﻩ‬ ‫ﺍﻟﻤﻄﺒﺎﺕ ﺍﻟﻜﺎﺭﺛﻴﺔ‪.‬‬ ‫ﹼ‬

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

‫‪@ZÚÓ„eä‘€a@ÖbËv€a@Ú‹yâ@HSI‬‬ ‫ﺃﻱ ﹴ‬ ‫ﺟﻬﺪ ﹸﻳﺒﺬﻝ ﻓﻲ ﺳﺒﻴﻞ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻭﻣﻨﻪ ﺍﻟﻘﺘﺎﻝ‪ ،‬ﻓﺎﻟﺪﻋﻮﺓ ﺇﻟﻰ‬ ‫ﺍﻟﺠﻬﺎﺩ ﻫﻮ ﱡ‬ ‫ﺍﻟﻠﻪ ﺑﺎﻟﺤﻜﻤﺔ ﻭﺍﻟﻤﻮﻋﻈﺔ ﺟﻬﺎﺩ‪ ،‬ﺗﺮﺑﻴﺔ ﻧﻔﺴﻚ ﻋﻠﻰ ﺗﺮﻙ ﺍﻟﻤﻌﺎﺻﻲ ﺟﻬﺎﺩ‪،‬‬ ‫ﻓﺸﻠﺖ‬ ‫ﺇﺻﻼﺡ ﻧﻔﺴﻚ ﺟﻬﺎﺩ ﻓﺈﺫﺍ ﻟﻢ ﺗﺼﻠﺢ ﻧﻔﺴﻚ ﻭﺃﻫﻠﻚ ﻭﺃﻗﺮﺑﺎﺀﻙ ﻓﻘﺪ‬ ‫ﹶ‬

‫ﱢ‬ ‫ﻓﻲ ﺟﻬﺎﺩﻙ ﻓﻲ ﺳﺒﻴﻞ ﺍﻟﻠﻪ‪ .‬ﻭﺍﻟﻤﻮﺿﻮﻉ ﻳﻄﻮﻝ‪ ،‬ﻭﻟﻜﻦ‬ ‫ﺳﻨﺮﻛﺰ ﻓﻲ ﺩﺭﺍﺳﺔ‬ ‫ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﺨﺎﺻﺔ ﺑﺎﻟﺠﻬﺎﺩ ﺍﻟﻘﺘﺎﻟﻲ‪ ،‬ﻭﻳﺠﺐ ﻣﻼﺣﻈﺔ ﺃﻧﹼﻪ ﻣﻦ ﺃﺻﻞ‬ ‫ﺛﻤﺎﻧﻴﺔ ﻭﻋﺸﺮﻳﻦ ﺃﻭ ﺗﺴﻌﺔ ﻭﻋﺸﺮﻳﻦ ﺣﺮ ﹰﺑﺎ ﺍﺷﺘﺮﻙ ﻓﻴﻬﺎ ﺍﻟﺮﺳﻮﻝ‪ ،‬ﺣﺪﺙ‬ ‫ﻗﺘﺎﻝ ﻓﻌﻠﻲ ﻓﻲ ﺛﻠﺜﻬﺎ ﻓﻘﻂ ﻻ ﻏﻴﺮ‪ ،‬ﻓﺮﺳﻮﻝ ﺍﻟﻠﻪ ﻻ ﻳﻘﺎﺗﻞ ﺍﻵﺧﺮﻳﻦ ﻷﺟﻞ‬ ‫ﺍﻟﻘﺘﺎﻝ ﻭﺇﻧﻤﺎ ﻟﺮﺩ ﺍﻻﻋﺘﺪﺍﺀ ﺃﻭ ﺭﻓﻊ ﺍﻟﻤﻈﺎﻟﻢ ﻛﻤﺎ ﺃﻣﺮﻩ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻓﻲ ﻛﺘﺎﺑﻪ‬ ‫‪‬‬

‫ﺍﻟﻌﺰﻳﺰ‪ ،‬ﻭﻣﺎ ﺇﻥ ﺗﺘﻮﻓﺮ ﻓﺮﺻﺔ ﺍﻟﺴﻼﻡ ﺍﻟﻌﺎﺩﻝ ﺣﺘﻰ ﻳﻨﺘﻬﺰﻫﺎ ﺍﻟﺮﺳﻮﻝ ﻛﻤﺎ ﻓﻲ‬ ‫ﺻﻠﺢ ﺍﻟﺤﺪﻳﺒﻴﺔ‪ ،‬ﻭﻟﻜﻦ ﺇﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺴﻼﻡ ﻣﻘﺮﻭ ﹰﻧﺎ ﺑﺎﻟﻤﻬﺎﻧﺔ ﻓﻼ ﻳﺠﻮﺯ‬

‫ﺍﻟﺴ ﹾﻠ ﹺﻢ ﹶﻭ ﹶﺃﻧﺘ ﹸﹸﻢ‬ ‫ﺍﻟﻘﺒﻮﻝ ﺑﻪ‪ .‬ﻭﻟﺬﺍ ﺟﺎﺀ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪ ) :‬ﹶﻓ ﹶﻼ ﹶﺗ ﹺﻬﻨﹸﻮﺍ ﹶﻭ ﹶﺗﺪﹾ ﹸﻋﻮﺍ ﺇﹺ ﹶﻟﻰ ﱠ‬ ‫ﹾﹶ‬ ‫ﺍﻷ ﹾﻋ ﹶﻠ ﹾﻮﻥﹶ ﹶﻭﺍﻟ ﱠﻠـ ﹸﻪ ﹶﻣ ﹶﻌ ﹸﻜ ﹾﻢ ﹶﻭ ﹶﻟﻦ ﹶﻳﺘﹺ ﹶﺮ ﹸﻛ ﹾﻢ ﹶﺃ ﹾﻋ ﹶﻤ ﹶﺎﻟ ﹸﻜ ﹾﻢ( ﴿ﻣﺤﻤﺪ‪.﴾٣٥ :‬‬ ‫ﻭﺣﺘﻰ ﻧﻔﻬﻢ ﻣﻐﺰ￯ ﺍﻟﻘﺘﺎﻝ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‪ ،‬ﻧﻘﺘﺮﺡ ﺍﻟﺨﻄﻮﺍﺕ ﺍﻟﺨﻤﺴﺔ‬ ‫ﺍﻟﺘﺎﻟﻴﺔ ﻟﻠﺘﺪ ﱡﺑﺮ ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﻠﻪ ﻭﻓﻬﻢ ﺁﻳﺎﺗﻪ‪ ،‬ﻭﻳﻤﻜﻦ ﺗﻄﺒﻴﻖ ﻫﺬﻩ ﺍﻟﺨﻄﻮﺍﺕ‬ ‫ﻣﻊ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺑﺼﻮﺭﺓ ﻋﺎﻣﺔ‪:‬‬

‫‪  ‬‬ ‫‪ ‬‬ ‫‪‬‬ ‫ﹴ‬ ‫ﹴ‬ ‫ﹺ‬ ‫ﻭﺍﺣﺪﺓ‪ ،‬ﻓﻬﻮ ﻋﻘﺪﹲ‬ ‫ﻛﻮﺣﺪﺓ‬ ‫ﺍﻟﻜﺮﻳﻢ ﻫﻮ ﻣﻌﺎﻣﻠﺘﻪ‬ ‫ﺍﻟﻘﺮﺁﻥ‬ ‫ﻓﻬﻢ‬ ‫ﹺ‬ ‫ﺃﺣﺪ ﺃﻫﻢ ﹸﻃ ﹸﺮ ﹺﻕ ﹺ‬

‫ﻭﻛﻞ ﹴ‬ ‫ﹺ‬ ‫ﺍﻹﻧﺴﺎﻥ ﻭﺭ ﱢﺑ ﹺﻪ ﱡ‬ ‫ﺟﺰﺀ ﻣﻨﻪ ﻫﻮ ﺑﻨﺪﹲ‬ ‫ﻳﺘﻢ ﺍﻟﻌﻘﺪ ﺑﺪﻭﻧﻪ‪،‬‬ ‫ﺇﻟﻬﻲ ﺑﻴﻦ‬ ‫ﺃﺳﺎﺳﻲ ﻻ ﱡ‬ ‫ﱞ‬ ‫ﱞ‬ ‫ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻷﺳﺎﺱ ﱠ‬ ‫ﺃﻱ ﺗﻔﺴﻴ ﹴﺮ ﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﻳﺒﻄﻞ ﺃﺟﺰﺍﺀ ﺃﻭ ﺁﻳﺎﺕ‬ ‫ﻓﺈﻥ ﱠ‬

‫ﹰ‬ ‫ﻣﺮﻓﻮﺿﺎ ﻭﻓﺎﺳﺪﹰ ﺍ ﻭﻻ ﻳﻌﺘﺪﱡ ﺑﻪ‪ ،‬ﺇﺫ‬ ‫ﺗﻔﺴﻴﺮﺍ‬ ‫ﺃﺧﺮ￯ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‪ ،‬ﻳﻌﺘﺒﺮ‬ ‫ﹰ‬ ‫ﻣﻮﺿﻮﻋﺎ‬ ‫ﻳﺠﺐ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺘﻔﺴﻴﺮ ﻣﻮﺍﻓ ﹰﻘﺎ ﻟﺠﻤﻴﻊ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﺘﻲ ﺗﺘﻨﺎﻭﻝ‬ ‫ﹰ‬

‫ﻣﺤﺪ ﹰﺩﺍ‪ .‬ﻭﻟﻬﺬﺍ ﻓﻌﻨﺪﻣﺎ ﻧﺘﻜ ﱠﻠﻢ ﻋﻦ ﺁﻳﺎﺕ ﺍﻟﻘﺘﺎﻝ ﻣﺜ ﹰ‬ ‫ﹸ‬ ‫ﺍﺳﺘﻌﺮﺍﺽ‬ ‫ﻳﺘﻢ‬ ‫ﻼ ﻳﺠﺐ ﺃﻥ ﱠ‬

‫ﺟﻤﻴﻊ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﻤﺒﺎﺭﻛﺔ ﻣﻦ ﻣﺨﺘﻠﻒ ﺍﻟﺴﻮﺭ‪ ،‬ﺍﻟﺘﻲ ﺗﺘﺤﺪﱠ ﹸﺙ ﻓﻲ ﻫﺬﺍ‬

‫ﺍﻟﻤﻮﺿﻮﻉ ﻟﻠﺨﺮﻭﺝ ﺑﺎﻟﻤﻔﻬﻮﻡ ﺍﻟﻘﺮﺁﻧﻲ ﺍﻟﺼﺤﻴﺢ‪ .‬ﻭﻋﻠﻴﻪ‪ ،‬ﱠ‬ ‫ﻓﺈﻥ ﺍﻻﺟﺘﺰﺍ ﹶﺀ‬ ‫‪‬‬

‫ﻭﺇﺧﺮﺍﺝ ﹺ‬ ‫ﺍﻵﻳﺔ ﻋﻦ ﺳﻴﺎﻗﻬﺎ ﻭﻋﺰﻟﹺﻬﺎ ﻋﻦ ﺑﻘﻴﺔ ﺍﻵﻳﺎﺕ ﺍﻟﺘﻲ ﺗﻌﺎﻟﺞ ﺍﻟﻤﻮﺿﻮﻉ‬ ‫ﹶ‬

‫ﹺ‬ ‫ﺃﻥ ﹶ‬ ‫ﻳﻘﺘﻞ ﺍﻟﺘﻜﻔﻴﺮ ﱡﻳ ﹶ‬ ‫ﻧﻔﺴﻪ‪ ،‬ﻳﺆﺩﻱ ﺇﻟﻰ ﹾ‬ ‫ﺍﻟﻨﺎﺱ‬ ‫ﻮﻥ‬ ‫ﺑﺎﻟﺠﻤﻠﺔ ﺍﻋﺘﻤﺎ ﹰﺩﺍ ﻋﻠﻰ ﻗﻮﻟﻪ‬ ‫ﹶ‬ ‫ﺗﻌﻴﺐ ﺍﻻﺟﺘﺰﺍ ﹶﺀ ﺣﻴﺚ‬ ‫ﺗﻌﺎﻟﻰ‪) :‬ﺍﻗﺘﻠﻮﻫﻢ ﺣﻴﺚ ﺛﻘﻔﺘﻤﻮﻫﻢ(‪ ،‬ﻭﺍﻷﻣﺜﻠﺔ ﺍﻟﺘﻲ ﹸ‬ ‫ﺇﻥ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﺴﻤﺎﻭﻳﺔ ﺗﻨﺤﺮﻑ ﻋﻦ ﻣﻀﻤﻮﻧﻬﺎ ﻓﻲ ﺣﺎﻝ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ‬ ‫ﺍﻻﺟﺘﺰﺍﺀ ﺩﻭﻥ ﺍﻻﻟﺘﻔﺎﺕ ﺇﻟﻰ ﺳﻴﺎﻕ ﺍﻟﻜﻼﻡ ﻭﺍﻵﻳﺎﺕ ﺍﻟﺘﻲ ﺗﺘﺤﺪﺙ ﻓﻲ‬ ‫ﺍﻟﻤﻮﺿﻮﻉ ﻧﻔﺴﻪ ﺿﻤﻦ ﺳﻴﺎﻗﺎﺕ ﺃﺧﺮ￯‪ ،‬ﻭﻫﺬﺍ ﺃﻣﺮ ﻃﺒﻴﻌﻲ ﻳﺤﺪﺙ ﻷﻱ‬ ‫ﻛﺘﺎﺏ ﻳﺘﻢ ﺍﺟﺘﺰﺍﺅﻩ ﻭﻫﻨﺎ ﺗﻜﻤﻦ ﺧﻄﻮﺭﺓ ﺍﻻﺟﺘﺰﺍﺀ‪.‬‬

‫‪ ‬‬ ‫ﹶ‬ ‫ﺗﻌﻤﻴﻢ ﻫﺬﻩ ﺍﻵﻳﺎﺕ‪،‬‬ ‫ﻣﻌﻴﻨ ﹰﺔ ﻓﻼ ﻳﺠﻮﺯ‬ ‫ﻋﻨﺪﻣﺎ ﺗﺄﺗﻲ ﺍﻵﻳﺎﺕ‬ ‫ﹸ‬ ‫ﻟﺘﺼﻒ ﺣﺎﺩﺛ ﹰﺔ ﱠ‬

‫ﻇﻞ ﻭﺟﻮﺩ ﺁﻳﺎﺕ ﻣﻦ ﺫﻭﺍﺕ ﺍﻟﻄﺒﻴﻌﺔ ﺍﻟﺘﺸﺮﻳﻌﻴﺔ ﺍﻟﻌﺎﻣﺔ‪ .‬ﻓﻤﺜ ﹰ‬ ‫ﻓﻲ ﱢ‬ ‫ﻼ‪ ،‬ﻻ ﻳﺠﻮﺯ‬

‫ﹺ‬ ‫ﻋﺎﻣ ﹲﺔ‪ ،‬ﻭﺗﻌﻤﻴﻢ ﹴ‬ ‫ﺁﻳﺔ‬ ‫ﺗﺮﻙ ﺁﻳﺎﺕ ﺗﺸﺮﻳﻊ ﺍﻟﻘﺘﺎﻝ‬ ‫ﺍﻟﻨﺎﺯﻟﺔ ﻓﻲ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﻭﻫﻲ ﱠ‬ ‫ﻟﺤﺎﺩﺛﺔ ﹸﻣﺤﺪﱠ ﹴ‬ ‫ﹴ‬ ‫ﻧﺰﻟﺖ ﻓﻲ ﺍﻟﻘﺘﺎﻝ ﹰ‬ ‫ﺨﺼ ﹴ‬ ‫ﺣﺪﺛﺖ ﻓﻲ‬ ‫ﺩﺓ‬ ‫ﺺ‬ ‫ﹾ‬ ‫ﺃﻳﻀﺎ ﻭﻟﻜﻦ ﺑﺸﻜﻞﹴ ﹸﻣ ﱠ‬

‫ﺭﺳﻮﻝ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﺍﻟﻠﻪ )ﺻﻠﻮﺍﺕ ﺭﺑﻲ ﻭﺳﻼﻣﻪ ﻋﻠﻴﻪ(‪ ،‬ﻛﻤﺎ ﻓﻲ ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ‪-‬‬ ‫ﺯﻣﺎﻥ‬ ‫ﺍﻟﺘﻲ ﺳﻨﺘﻨﺎﻭﻟﻬﺎ ﻻﺣ ﹰﻘﺎ ﺑﺎﻟﺘﻔﺼﻴﻞ‪ .-‬ﻭﻛﻤﺜﻞﹴ ﺁﺧﺮ ﻧﺠﺪ ﱠ‬ ‫ﺃﻥ ﺍﻟﻘﺮﺁﻥ ‪-‬ﻏﺎﻟ ﹰﺒﺎ‪-‬‬ ‫ﹺ‬ ‫ﹴ‬ ‫ﺑﺂﻳﺎﺕ ﺗﺘﻜ ﱠﻠﻢ ﻋﻦ ﻗﻮﺍﻋﺪﹶ‬ ‫ﻭﺃﻗﻮﺍﻣﻬﻢ ﻓﺈ ﱠﻧ ﹸﻪ ﻳﺄﺗﻲ‬ ‫ﻋﻨﺪﻣﺎ ﻳﺘﻜ ﹼﻠﻢ ﻋﻦ ﺍﻷﻧﺒﻴﺎﺀ‬

‫ﺗﻨﻄﺒﻖ ﻋﻠﻰ ﱢ‬ ‫ﹸ‬ ‫ﻛﻞ ﺍﻟﺒﺸ ﹺﺮ‪ ،‬ﺑﻤﻦ ﻓﻴﻬﻢ ﻗﻮﻡ ﺍﻟﻨﺒﻲ ﻓﻲ ﺗﻠﻚ ﺍﻟﻘﺼﺔ‪ ،‬ﻭﻣﻦ ﺛﻢ‬ ‫ﻋﺎﻣ ﹴﺔ‬ ‫ﱠ‬ ‫‪‬‬

‫)ﻭ ﹶﻛﺘﹶﺒﻨﹶﺎ ﹶﻟ ﹸﻪ ﹺﻓﻲ ﹾ ﹶ‬ ‫ﻳﻨﺘﻘﻞ ﺇﻟﻰ ﹴ‬ ‫ﺍﺡ ﹺﻣﻦ‬ ‫ﺍﻷ ﹾﻟ ﹶﻮ ﹺ‬ ‫ﺁﻳﺔ ﺧﺎﺻﺔ‪ ،‬ﻭﻣﺜﺎﻝ ﺫﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪ :‬ﹶ ﹾ‬

‫ﹸﻛ ﱢﻞ ﹶﺷ ﹾﻲ ﹴﺀ ﱠﻣ ﹾﻮ ﹺﻋ ﹶﻈ ﹰﺔ ﹶﻭ ﹶﺗ ﹾﻔ ﹺﺼ ﹰﻴﻼ ﱢﻟ ﹸﻜ ﱢﻞ ﹶﺷ ﹾﻲ ﹴﺀ ﹶﻓ ﹸﺨ ﹾﺬﻫﹶ ﺎ ﺑﹺ ﹸﻘ ﱠﻮ ﹴﺓ ﹶﻭ ﹾﺃ ﹸﻣ ﹾﺮ ﹶﻗ ﹾﻮ ﹶﻣ ﹶﻚ ﹶﻳ ﹾﺄ ﹸﺧ ﹸﺬﻭﺍ‬ ‫ﺑﹺ ﹶﺄ ﹾﺣ ﹶﺴﻨﹺ ﹶﻬﺎ ﹶﺳ ﹸﺄ ﹺﺭ ﹸ‬ ‫ﻳﻜ ﹾﻢ ﹶﺩ ﹶﺍﺭ ﺍ ﹾﻟ ﹶﻔ ﹺ‬ ‫ﻳﻦ ﹶﻳﺘ ﹶﹶﻜ ﱠﺒ ﹸﺮﻭﻥﹶ ﹺﻓﻲ‬ ‫ﻴﻦ‪ ،‬ﹶﺳ ﹶﺄ ﹾﺻ ﹺﺮ ﹸﻑ ﹶﻋ ﹾﻦ ﺁ ﹶﻳﺎﺗﹺ ﹶﻲ ﺍ ﱠﻟ ﹺﺬ ﹶ‬ ‫ﺎﺳ ﹺﻘ ﹶ‬ ‫ﹾﹶ‬ ‫ﺽ ﺑﹺ ﹶﻐ ﹾﻴ ﹺﺮ ﺍ ﹾﻟ ﹶﺤ ﱢﻖ ﹶﻭﺇﹺﻥ ﹶﻳ ﹶﺮ ﹾﻭﺍ ﹸﻛ ﱠﻞ ﺁ ﹶﻳ ﹴﺔ ﱠﻻ ﹸﻳﺆﹾ ﹺﻣﻨﹸﻮﺍ ﺑﹺ ﹶﻬﺎ ﹶﻭﺇﹺﻥ ﹶﻳ ﹶﺮ ﹾﻭﺍ ﹶﺳﺒﹺ ﹶ‬ ‫ﺍﻷ ﹾﺭ ﹺ‬ ‫ﺍﻟﺮ ﹾﺷ ﹺﺪ‬ ‫ﻴﻞ ﱡ‬ ‫ﻴﻞ ﺍ ﹾﻟ ﹶﻐ ﱢﻲ ﹶﻳ ﱠﺘ ﹺﺨ ﹸﺬﻭ ﹸﻩ ﹶﺳﺒﹺﻴ ﹰ‬ ‫ﻼ ﹶﻭﺇﹺﻥ ﹶﻳ ﹶﺮ ﹾﻭﺍ ﹶﺳﺒﹺ ﹶ‬ ‫ﹶﻻ ﹶﻳ ﱠﺘ ﹺﺨ ﹸﺬﻭ ﹸﻩ ﹶﺳﺒﹺﻴ ﹰ‬ ‫ﻼ ٰﹶﺫﻟﹺ ﹶﻚ ﺑﹺ ﹶﺄ ﱠﻧ ﹸﻬ ﹾﻢ ﹶﻛ ﱠﺬ ﹸﺑﻮﺍ‬ ‫ﻳﻦ ﹶﻛ ﱠﺬ ﹸﺑﻮﺍ ﺑﹺﺂ ﹶﻳﺎﺗﹺﻨﹶﺎ ﹶﻭﻟﹺ ﹶﻘ ﹺ‬ ‫ﺎﺀ ﹾﺍﻵ ﹺﺧ ﹶﺮ ﹺﺓ ﹶﺣﺒﹺ ﹶﻄ ﹾﺖ‬ ‫ﻴﻦ‪ ،‬ﹶﻭﺍ ﱠﻟ ﹺﺬ ﹶ‬ ‫ﺑﹺﺂ ﹶﻳﺎﺗﹺﻨﹶﺎ ﹶﻭ ﹶﻛﺎ ﹸﻧﻮﺍ ﹶﻋ ﹾﻨ ﹶﻬﺎ ﹶﻏ ﹺﺎﻓ ﹺﻠ ﹶ‬ ‫ﻮﺳ ٰﻰ ﹺﻣﻦ ﹶﺑ ﹾﻌ ﹺﺪ ﹺﻩ‬ ‫ﹶﺃ ﹾﻋ ﹶﻤﺎ ﹸﻟ ﹸﻬ ﹾﻢ ﻫﹶ ﹾﻞ ﹸﻳ ﹾﺠﺰﹶ ﹾﻭﻥﹶ ﺇﹺ ﱠﻻ ﹶﻣﺎ ﹶﻛﺎ ﹸﻧﻮﺍ ﹶﻳ ﹾﻌ ﹶﻤ ﹸﻠﻮﻥﹶ ‪ ،‬ﹶﻭﺍﺗ ﹶﱠﺨ ﹶﺬ ﹶﻗ ﹾﻮ ﹸﻡ ﹸﻣ ﹶ‬ ‫ﹺﻣ ﹾﻦ ﹸﺣ ﹺﻠ ﱢﻴ ﹺﻬ ﹾﻢ ﹺﻋ ﹾﺠ ﹰﻼ ﹶﺟ ﹶﺴﺪﹰ ﺍ ﱠﻟ ﹸﻪ ﹸﺧ ﹶﻮ ﹲﺍﺭ ﹶﺃ ﹶﻟ ﹾﻢ ﹶﻳ ﹶﺮ ﹾﻭﺍ ﹶﺃ ﱠﻧ ﹸﻪ ﹶﻻ ﹸﻳ ﹶﻜ ﱢﻠ ﹸﻤ ﹸﻬ ﹾﻢ ﹶﻭ ﹶﻻ ﹶﻳ ﹾﻬ ﹺﺪﻳ ﹺﻬ ﹾﻢ‬ ‫ﹶﺳﺒﹺﻴ ﹰ‬ ‫ﻴﻦ( ﴿ﺍﻷﻋﺮﺍﻑ‪ ﴾١٤٨-١٤٥:‬ﺣﻴﺚ ﻧﻼﺣﻆ‬ ‫ﻼ ﺍﺗ ﹶﱠﺨ ﹸﺬﻭ ﹸﻩ ﹶﻭ ﹶﻛﺎ ﹸﻧﻮﺍ ﹶﻇﺎﻟﹺ ﹺﻤ ﹶ‬

‫ﺃﻥ ﺍﻵﻳﺘﻴﻦ )‪ ،(١٤٦،١٤٧‬ﻭﺑﺎﻟﺮﻏﻢ ﻣﻦ ﺇ ﱠﻧﻬﻤﺎ ﺗﺘﻜﻠﻤﺎﻥ ﻋﻦ ﻗﻮﻡ ﻣﻮﺳﻰ‬ ‫ﱠﺇﻻ ﺃﻧﻬﻤﺎ ﺗﻨﻄﺒﻘﺎﻥ ﻋﻠﻰ ﻛﻞ ﺍﻷﺯﻣﺎﻥ ﻭﺍﻷﻗﻮﺍﻡ‪ .‬ﻓﻬﻲ ﺁﻳﺎﺕ ﻋﺎﻣﺔ ﺃﺗﺖ‬ ‫ﺿﻤﻦ ﻗﺼﺔ ﺳﻴﺪﻧﺎ ﻣﻮﺳﻰ‪ ،‬ﻓﻲ ﺣﻴﻦ ﱠ‬ ‫ﺃﻥ ﺍﻵﻳﺘﻴﻦ )‪ ( ١٤٩ ،١٤٥‬ﺧﺎﺻﺘﺎﻥ‬ ‫ﺑﺤﻮﺍﺩﺙ ﻗﻮﻡ ﺳﻴﺪﻧﺎ ﻣﻮﺳﻰ‪.‬‬

‫‪ ‬‬ ‫ﻓﺒﻌﺾ ﺍﻵﻳﺎﺕ ﺗﺮﺩ ﺑﺸﻜﻞ ﻋﺎﻡ‪ ،‬ﻭﻟﻜﻦ ﺍﻵﻳﺔ ﺍﻟﺘﻲ ﺗﻠﻴﻬﺎ ﺗﺴﺘﺜﻨﻲ ﹰ‬ ‫ﺑﻌﻀﺎ‬ ‫ﻣﻦ ﺍﻟﻌﺎﻡ ﺍﻟﺬﻱ ﻭﺭﺩ ﻓﻲ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ؛ ﻟﺬﺍ ﻻ ﻳﺠﻮﺯ ﺳﺮﺩ ﺍﻵﻳﺔ ﺍﻷﻭﻟﻰ‬ ‫‪‬‬

‫ﻭﺍﺿﺤﺎ ﻟﻜﻼﻡ ﺍﻟﻠﻪ ﻭﻣﻘﺼﺪﻩ‪ .‬ﻣﺜ ﹰ‬ ‫ﻭﺗﺮﻙ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﱠ‬ ‫ﻼ‪،‬‬ ‫ﻷﻥ ﻫﺬﺍ ﻳﻌﺘﺒﺮ ﺗﺤﺮﻳ ﹰﻔﺎ‬ ‫ﹰ‬ ‫ﻋﺪﻡ ﻭﻻﻳﺔ ﺍﻟﻜﺎﻓﺮﻳﻦ ﺃﻭ ﻏﻴﺮﻫﻢ ﺍﻟﻮﺍﺭﺩﺓ ﻓﻲ ﺳﻮﺭﺓ ﺍﻟﻤﻤﺘﺤﻨﺔ ﺍﻟﺘﻲ ﺫﻛﺮﻧﺎﻫﺎ‬ ‫ﺳﺎﺑ ﹰﻘﺎ ﻓﻴﻬﺎ ﺍﺳﺘﺜﻨﺎﺀ ﺧﺎﺹ ﺑﻤﻦ ﻟﻢ ﻳﻘﺎﺗﻞ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻭﻟﻢ ﻳﺨﺮﺟﻬﻢ ﻣﻦ‬ ‫ﺩﻳﺎﺭﻫﻢ‪ ،‬ﺇﺫﺍ ﻟﻢ ﻧﺬﻛﺮ ﻫﺬﺍ ﺍﻻﺳﺘﺜﻨﺎﺀ ﻓﺈﻧﻨﺎ ﻧﺤﺮﻑ ﺍﻟﻤﻌﻨﻰ ﺍﻟﺬﻱ ﺃﺭﺍﺩﻩ ﺍﻟﻠﻪ‬ ‫ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ ﻭﻫﺬﺍ ﻣﺎ ﻓﻌﻠﻪ ﺍﻟﻤﻘﺪﺳﻲ‪.‬‬

‫‪‬‬ ‫‪‬‬ ‫‪‬‬ ‫‪  ‬‬ ‫‪‬‬ ‫ﹲ‬ ‫ﻣﻬﻤﺔ ﺟﺪﹰ ﺍ‪ ،‬ﻭﻛﻤﺎ ﻣﻌﻠﻮﻡ ﻟﺪ￯ ﺍﻟﺠﻤﻴﻊ ﱠ‬ ‫ﺃﻥ ﻛﺘﺐ ﺍﻟﺤﺪﻳﺚ‬ ‫ﻭﻫﺬﻩ ﻧﻘﻄﺔ‬ ‫ﻭﺍﻟﺴﻴﺮﺓ ﺍﻟﺘﻲ ﻭﺻﻠﺖ ﺇﻟﻴﻨﺎ ﺗﻌﻮﺩ ﺇﻟﻰ ﻣﺎ ﻳﻘﺮﺏ ﻣﻦ ﻣﺎﺋﺘﻲ ﻋﺎﻡ ﺑﻌﺪ ﻭﻓﺎﺓ‬ ‫ﱢ‬ ‫ﻭﺑﻐﺾ‬ ‫ﻣﺤﻤﺪ‪ ،‬ﻭﻓﻴﻬﺎ ﺍﻟﻀﻌﻴﻒ ﻭﺍﻟﻤﻮﺿﻮﻉ ﻭﺍﻟﺼﺤﻴﺢ ﻭﺍﻟﺤﺴﻦ‪،‬‬ ‫ﺳﻴﺪﻧﺎ ﹼ‬ ‫ﹼ‬ ‫ﺍﻟﻨﻈﺮ ﻋﻦ ﺩﺭﺟﺔ ﺍﻟﺤﺪﻳﺚ ﻳﺠﺐ ﹼﺃﻻ ﻳﺘﻢ ﺍﻟﺘﺼﺪﻳﻖ ﺑﻪ‪ ،‬ﺇﻥ ﻛﺎﻥ ﹸﻳﺨﺎﻟﻒ‬ ‫ﻗﻮﺍﻋﺪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻭﻣﻘﺎﺻﺪﻩ‪ ،‬ﻷﻧﻪ ﻟﻴﺲ ﻣﻦ ﺍﻟﻤﻌﻘﻮﻝ ﺃﻥ ﻳﺘﻌﺎﺭﺽ‬ ‫ﺍﻟﻘﺮﺁﻥ ﻣﻊ ﺣﺪﻳﺚ ﺍﻟﺮﺳﻮﻝ‪ .‬ﻭﺑﻤﺎ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻣﺤﻔﻮﻅ ﻓﻼ ﺑﺪ ﺃﻥ ﻳﻜﻮﻥ‬ ‫ﺍﻟﺤﺪﻳﺚ ﻗﺪ ﺩﺧﻞ ﻓﻴﻪ ﻣﺎ ﺩﺧﻞ‪.‬‬

‫‪‬‬ ‫‪‬‬ ‫ﻳﺠﺐ ﹼﺃﻻ ﺗﻔﺴﺮ ﺍﻵﻳﺎﺕ ﺑﻤﺎ ﻳﺨﺎﻟﻒ ﻣﻨﻬﺞ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺍﻟﻌﺎﻡ ﻭﻣﻘﺎﺻﺪﻩ‪،‬‬ ‫ﺫﺑﺎﺣﺎ ﻭﻟﻢ ﻳﻄﺎﻟﺒﻪ ﺑﻘﺘﻞ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺍﻟﺸﺒﻬﺔ‪.‬‬ ‫ﻓﺎﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻟﻢ ﻳﺮﺳﻞ ﺭﺳﻮﻟﻪ ﹰ‬ ‫‪‬‬

‫ﻭﻛﻞ ﺗﻔﺴﻴﺮ ﻳﺮ￯ ﺫﻟﻚ ﻓﻬﻮ ﺗﻔﺴﻴﺮ ﺷﻴﻄﺎﻧﻲ‪ ،‬ﺑﻼ ﺭﻳﺐ‪.‬‬ ‫ﻭﻻ ﻳﻮﺟﺪ ﻣﺎ ﻳﺴﻤﻰ ﻗﺮﺁﻥ ﻣﺪﻧﻲ ﻭﻗﺮﺁﻥ ﻣﻜﻲ ﻣﻦ ﺣﻴﺚ ﺍﺧﺘﻼﻑ ﻣﻘﺎﺻﺪ‬ ‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﻠﻴﺔ‪ ،‬ﻛﻤﺎ ﻳﺮﻭﺝ ﺑﻌﻀﻬﻢ‪ ،‬ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭ ﺃﻥ ﺍﻵﻳﺎﺕ ﺍﻟﻨﺎﺯﻟﺔ ﻓﻲ ﻣﻜﺔ‬ ‫ﺃﻛﺜﺮ ﺭﺣﻤﺔ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﻨﺎﺯﻟﺔ ﻓﻲ ﺍﻟﻤﺪﻳﻨﺔ‪ .‬ﻓﻬﺬﺍ ﺍﻟﻜﺬﺏ ﻻ ﺃﺻﻞ ﻟﻪ‪ ،‬ﻓﻜﻞ‬ ‫ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﻣﺘﻌﺎﺿﺪﺓ ﻭﻣﺸﻴﺮﺓ ﻟﻠﻤﻘﺼﺪ ﻭﺍﻟﻐﺎﻳﺔ ﺫﺍﺗﻬﻤﺎ‪.‬‬ ‫ﻭﻫﺬﻩ ﺍﻟﻨﻘﺎﻁ ﺍﻟﺨﻤﺲ ﹸﺗﻤﺜ ﹸﹼﻞ ﺍﻷﺳﺎﺱ ﺍﻷﻛﺜﺮ ﻗﺮ ﹰﺑﺎ ﻟﻠﻤﻨﻄﻖ‪ ،‬ﺍﻟﺬﻱ ﹸﻳ ﱢ‬ ‫ﻤﻜﻨﻨﺎ‬ ‫ﻣﻦ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻰ ﻣﻘﺼﺪ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻭﻏﺎﻳﺘﻪ‪.‬‬ ‫ﻭﺍﻵﻥ ﺣﺎﻥ ﺍﻟﻮﻗﺖ ﻻﺳﺘﻌﺮﺍﺽ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﻳﻤﺔ ﺍﻟﺨﺎﺻﺔ ﺑﺎﻟﻘﺘﺎﻝ ‪ -‬ﺍﻟﺘﻲ‬ ‫ﻏﺎﻟ ﹰﺒﺎ ﻣﺎ ﹸﺗﻘﺘﻄﻊ ﻣﻦ ﺳﻴﺎﻗﻬﺎ‪ -‬ﻭﺍﻋﺘﻘﺪ ﺟﺎﺯ ﹰﻣﺎ‪ ،‬ﱠ‬ ‫ﺃﻥ ﺑﻌﻀﻬﻢ ﺳﻴﻈﻦ ﺃﻧﻨﻲ ﺭﺑﻤﺎ‬ ‫ﻷﻧﻪ ﺳﻴﺠﺪ ﻣﺒﺎﺩﺉ ﻣﺨﺎﻟﻔ ﹰﺔ ﻟﻠﺠﻬﺎﺩ ﺍﻟﻘﺘﺎﻟﻲ‬ ‫ﹸ‬ ‫ﻏﻔﻠﺖ ﻋﻦ ﺑﻌﺾ ﺍﻵﻳﺎﺕ‪ ،‬ﹸ‬ ‫ﺗﻌﻮﺩ ﹾ‬ ‫ﺃﻥ ﻳﺴﻤﻌﻪ‪.‬‬ ‫ﺍﻟﺬﻱ ﹼ‬ ‫ﹶ‬ ‫ﺍﻟﻤﻨﻮﺭﺓ ﻭﻫﻮ ﻟﻠﻤﺴﻠﻤﻴﻦ ﻛﺮﻩ‪،‬‬ ‫ﻟﻠﻤﺴﻠﻤﻴﻦ ﻓﻲ ﺍﻟﻤﺪﻳﻨﺔ‬ ‫ﺍﻟﻘﺘﺎﻝ‬ ‫ﺍﻟﻠﻪ‬ ‫ﺷﺮ ﹶﻉ ﹸ‬ ‫ﹶ‬ ‫ﹼ‬ ‫ﱠ‬

‫ﹺ‬ ‫)ﻛﺘﹺ ﹶﺐ ﹶﻋ ﹶﻠ ﹾﻴ ﹸﻜ ﹸﻢ ﺍ ﹾﻟ ﹺﻘﺘ ﹸ‬ ‫ﺑﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪ :‬ﹸ‬ ‫ﹶﺎﻝ ﹶﻭ ﹸﻫ ﹶﻮ ﹸﻛ ﹾﺮ ﹲﻩ ﱠﻟ ﹸﻜ ﹾﻢ‬ ‫ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ‬ ‫ﻛﻤﺎ ﹼﺑﻴﻦ ﹸ‬ ‫ﹶﻭ ﹶﻋ ﹶﺴ ٰﻰ ﹶﺃﻥ ﹶﺗ ﹾﻜ ﹶﺮ ﹸﻫﻮﺍ ﹶﺷ ﹾﻴﺌﹰﺎ ﹶﻭ ﹸﻫ ﹶﻮ ﹶﺧ ﹾﻴ ﹲﺮ ﱠﻟ ﹸﻜ ﹾﻢ ﹶﻭ ﹶﻋ ﹶﺴ ٰﻰ ﹶﺃﻥ ﹸﺗ ﹺﺤ ﱡﺒﻮﺍ ﹶﺷ ﹾﻴﺌﹰﺎ ﹶﻭ ﹸﻫ ﹶﻮ ﹶﺷ ﱞﺮ‬ ‫ﱠﻟ ﹸﻜ ﹾﻢ ﹶﻭﺍﻟ ﱠﻠ ﹸﻪ ﹶﻳ ﹾﻌ ﹶﻠ ﹸﻢ ﹶﻭ ﹶﺃﻧﺘ ﹾﹸﻢ ﹶﻻ ﹶﺗ ﹾﻌ ﹶﻠ ﹸﻤﻮﻥﹶ ( ﴿ﺍﻟﺒﻘﺮﺓ‪ .﴾٥٤:‬ﻭﻧﺰﻟﺖ ﺁﻳﺎﺕ ﺗﺸﺮﻳﻊ‬ ‫‪‬‬

‫ﺍﻟﻘﺘﺎﻝ ﻓﻲ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ »ﺁﻳﺎﺕ ﻋﺎﻣﺔ«‪ ،‬ﻟﺘﺒ ﱢﻴﻦ ﻣﺒﺪﺃ ﺍﻟﻘﺘﺎﻝ ﺣﺘﻰ ﻗﻴﺎﻡ‬ ‫ﺍﻟﺴﺎﻋﺔ‪ .‬ﻭﻻ ﻣﻨﺎﺹ ﻣﻦ ﺗﻄﺒﻴﻖ ﻫﺬﻩ ﺍﻵﻳﺔ ﻓﻲ ﺟﻤﻴﻊ ﺣﺮﻭﺏ ﺍﻟﻤﺴﻠﻤﻴﻦ‪،‬‬

‫ﻳﻦ ﹸﻳ ﹶﻘﺎﺗﹺ ﹸﻠﻮ ﹶﻧ ﹸﻜ ﹾﻢ ﹶﻭ ﹶﻻ ﹶﺗ ﹾﻌ ﹶﺘﺪﹸ ﻭﺍ‬ ‫)ﻭ ﹶﻗﺎﺗﹺ ﹸﻠﻮﺍ ﹺﻓﻲ ﹶﺳﺒﹺﻴﻞﹺ ﺍﻟ ﱠﻠ ﹺﻪ ﺍ ﱠﻟ ﹺﺬ ﹶ‬ ‫ﻭﻫﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪ :‬ﹶ‬ ‫ﻮﻫﻢ ﱢﻣ ﹾﻦ‬ ‫ﻮﻫ ﹾﻢ ﹶﻭ ﹶﺃ ﹾﺧ ﹺﺮ ﹸﺟ ﹸ‬ ‫ﻮﻫ ﹾﻢ ﹶﺣ ﹾﻴ ﹸﺚ ﹶﺛ ﹺﻘ ﹾﻔﺘ ﹸﹸﻤ ﹸ‬ ‫ﻳﻦ‪ ،‬ﹶﻭﺍ ﹾﻗ ﹸﺘ ﹸﻠ ﹸ‬ ‫ﺇﹺﻥﱠ ﺍﻟ ﱠﻠ ﹶﻪ ﹶﻻ ﹸﻳ ﹺﺤ ﱡﺐ ﺍ ﹾﻟ ﹸﻤ ﹾﻌﺘ ﹺﹶﺪ ﹶ‬ ‫ﹶﺣ ﹾﻴ ﹸﺚ ﹶﺃ ﹾﺧ ﹶﺮ ﹸﺟ ﹸ‬ ‫ﻮﻫ ﹾﻢ ﹺﻋ ﹶ‬ ‫ﻨﺪ ﺍ ﹾﻟ ﹶﻤ ﹾﺴ ﹺﺠ ﹺﺪ‬ ‫ﻮﻛ ﹾﻢ ﹶﻭﺍ ﹾﻟ ﹺﻔ ﹾﺘ ﹶﻨ ﹸﺔ ﹶﺃ ﹶﺷﺪﱡ ﹺﻣ ﹶﻦ ﺍ ﹾﻟ ﹶﻘ ﹾﺘﻞﹺ ﹶﻭ ﹶﻻ ﹸﺗ ﹶﻘﺎﺗﹺ ﹸﻠ ﹸ‬

‫ﻮﻛ ﹾﻢ ﹺﻓ ﹺ‬ ‫ﻴﻪ ﹶﻓﺈﹺﻥ ﹶﻗﺎ ﹶﺗ ﹸﻠ ﹸ‬ ‫ﺍ ﹾﻟ ﹶﺤ ﹶﺮﺍ ﹺﻡ ﹶﺣ ﱠﺘ ٰﻰ ﹸﻳ ﹶﻘﺎﺗﹺ ﹸﻠ ﹸ‬ ‫ﻳﻦ‪،‬‬ ‫ﻮﻛ ﹾﻢ ﹶﻓﺎ ﹾﻗ ﹸﺘ ﹸﻠ ﹸ‬ ‫ﻮﻫ ﹾﻢ ﹶﻛ ٰﹶﺬﻟﹺ ﹶﻚ ﹶﺟﺰﹶ ﹸﺍﺀ ﺍ ﹾﻟ ﹶﻜ ﹺﺎﻓ ﹺﺮ ﹶ‬ ‫ﻮﻫ ﹾﻢ ﹶﺣ ﱠﺘ ٰﻰ ﹶﻻ ﹶﺗ ﹸﻜﻮﻥﹶ ﹺﻓ ﹾﺘﻨ ﹲﹶﺔ ﹶﻭ ﹶﻳ ﹸﻜﻮﻥﹶ‬ ‫ﻴﻢ‪ ،‬ﹶﻭ ﹶﻗﺎﺗﹺ ﹸﻠ ﹸ‬ ‫ﹶﻓﺈﹺ ﹺﻥ ﺍﻧﺘ ﹶﹶﻬ ﹾﻮﺍ ﹶﻓﺈﹺﻥﱠ ﺍﻟ ﱠﻠ ﹶﻪ ﹶﻏ ﹸﻔ ﹲ‬ ‫ﻮﺭ ﱠﺭ ﹺﺣ ﹲ‬

‫ﻳﻦ ﻟﹺ ﱠﻠ ﹺﻪ ﹶﻓﺈﹺ ﹺﻥ ﺍﻧﺘ ﹶﹶﻬ ﹾﻮﺍ ﹶﻓ ﹶﻼ ﹸﻋﺪﹾ ﹶﻭﺍﻥﹶ ﺇﹺ ﱠﻻ ﹶﻋ ﹶﻠﻰ ﱠ‬ ‫ﺍﻟﺸ ﹾﻬ ﹸﺮ ﺍ ﹾﻟ ﹶﺤ ﹶﺮ ﹸﺍﻡ ﺑﹺ ﱠ‬ ‫ﻴﻦ‪ ،‬ﱠ‬ ‫ﱢ‬ ‫ﺎﻟﺸ ﹾﻬ ﹺﺮ‬ ‫ﺍﻟﻈﺎﻟﹺ ﹺﻤ ﹶ‬ ‫ﺍﻟﺪ ﹸ‬

‫ﺎﻋ ﹶﺘﺪﹸ ﻭﺍ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻪ ﺑﹺ ﹺﻤﺜﹾﻞﹺ ﹶﻣﺎ‬ ‫ﺍ ﹾﻟ ﹶﺤ ﹶﺮﺍ ﹺﻡ ﹶﻭﺍ ﹾﻟ ﹸﺤ ﹸﺮ ﹶﻣ ﹸ‬ ‫ﺎﺕ ﹺﻗ ﹶﺼ ﹲ‬ ‫ﺎﺹ ﹶﻓ ﹶﻤ ﹺﻦ ﹾﺍﻋﺘ ﹶﹶﺪ ٰ￯ ﹶﻋ ﹶﻠ ﹾﻴ ﹸﻜ ﹾﻢ ﹶﻓ ﹾ‬

‫ﻴﻦ‪ ،‬ﹶﻭ ﹶﺃ ﹺ‬ ‫ﻧﻔ ﹸﻘﻮﺍ ﹺﻓﻲ ﹶﺳﺒﹺﻴﻞﹺ‬ ‫ﹾﺍﻋﺘ ﹶﹶﺪ ٰ￯ ﹶﻋ ﹶﻠ ﹾﻴ ﹸﻜ ﹾﻢ ﹶﻭﺍﺗ ﹸﱠﻘﻮﺍ ﺍﻟ ﱠﻠ ﹶﻪ ﹶﻭ ﹾﺍﻋ ﹶﻠ ﹸﻤﻮﺍ ﹶﺃﻥﱠ ﺍﻟ ﱠﻠ ﹶﻪ ﹶﻣ ﹶﻊ ﺍ ﹾﻟ ﹸﻤ ﱠﺘ ﹺﻘ ﹶ‬ ‫ﺍﻟ ﱠﻠ ﹺﻪ ﹶﻭ ﹶﻻ ﹸﺗ ﹾﻠ ﹸﻘﻮﺍ ﺑﹺ ﹶﺄ ﹾﻳ ﹺﺪ ﹸ‬ ‫ﻴﻦ(‬ ‫ﻳﻜ ﹾﻢ ﺇﹺ ﹶﻟﻰ ﺍﻟ ﱠﺘ ﹾﻬ ﹸﻠ ﹶﻜ ﹺﺔ ﹶﻭ ﹶﺃ ﹾﺣ ﹺﺴﻨﹸﻮﺍ ﺇﹺﻥﱠ ﺍﻟ ﱠﻠ ﹶﻪ ﹸﻳ ﹺﺤ ﱡﺐ ﺍ ﹾﻟ ﹸﻤ ﹾﺤ ﹺﺴﻨﹺ ﹶ‬

‫ﹲ‬ ‫ﻛﻔﻴﻠﺔ ﺑﻬﺪﻡ‬ ‫﴿ﺍﻟﺒﻘﺮﺓ‪ ﴾١٩٥-١٩٠:‬ﻭﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺍﻟﻤﺒﺎﺭﻛﺔ – ﻭﺣﺪﻫﺎ –‬ ‫ﱢ‬ ‫ﻛﻞ ﻣﺎ ﻛﺘﺒﻪ ﺍﻟﺘﻜﻔﻴﺮﻳﻮﻥ ﻭﺍﻟﻤﺘﻄ ﹺﺮﻓﻮﻥ ﺍﻟﺬﻳﻦ ‪-‬ﻏﺎﻟ ﹰﺒﺎ ‪ -‬ﻣﺎ ﻳﻜﺘﻔﻮﻥ ﺑﻘﻮﻟﻪ‬ ‫ﺗﻌﺎﻟﻰ‪) :‬ﻭﺍﻗﺘﻠﻮﻫﻢ ﺣﻴﺚ ﺛﻘﻔﺘﻤﻮﻫﻢ(!!!!‬ ‫ﺃﻥ ﺗﻘﺮﺃ ﺍﻵﻳﺎﺕ ﻣﺮ ﹰﺓ ﺛﺎﻧﻴ ﹰﺔ ﻭﺛﺎﻟﺜﺔ ﺑﺘﺮﻛﻴ ﹴﺰ‪ ،‬ﻟﺘﺮ￯ ﱠ‬ ‫ﺃﻥ ﺍﻵﻳﺎﺕ ﱢ‬ ‫ﺃﺗﻤﻨﻰ ﹾ‬ ‫ﺗﻮﺿﺢ‬ ‫ﱠ‬ ‫ﺃﻥ ﺍﻟﻘﺘﺎﻝ ﻳﻜﻮﻥ ﻟﻠﻤﻌﺘﺪﻱ ﺍﻟﻤﻘﺎﺗﻞ ﻓﻘﻂ ﻭﻻ ﻳﺠﻮﺯ ﻟﻠﻤﺴﻠﻢ ﹾ‬ ‫ﺃﻥ ﻳﻌﺘﺪﻱ‪،‬‬ ‫‪‬‬

‫ﻛﻤﺎ ﱠ‬ ‫ﺃﻥ ﺍﻵﻳﺔ ﺍﻟﺘﻲ ﺗﻠﻴﻬﺎ‪» :‬ﻭﺍﻗﺘﻠﻮﻫﻢ ﺣﻴﺚ ﺛﻘﻔﺘﻤﻮﻫﻢ« ﻣﻌﻄﻮﻓ ﹰﺔ ﻋﻠﻰ‬

‫ﹺ‬ ‫ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪» :‬ﻭﺃﺧ ﹺﺮﺟﻮﻫﻢ ﻣﻦ ﺣﻴﺚ ﺃﺧﺮﺟﻮﻛﻢ« ﺑﻤﺎ ﻳﻌﻨﻲ ﺃﻥ ﺍﻟﻘﺘﻞ‬

‫ﻓﺎﻟﻘﻀﻴ ﹸﺔ ﻟﻴﺴﺖ ﻣﻄﻠﻘ ﹰﺔ‬ ‫ﻣﺨﺼﻮﺹ ﺑﻤﻦ ﺃﺧﺮﺝ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻣﻦ ﺩﻳﺎﺭﻫﻢ‪.‬‬ ‫ﱠ‬ ‫ﻟﻴﺄﺗﻲ ﺑﻌﺾ ﺍﻟﻤﺘﻄﺮﻓﻴﻦ ﻟﻴﻔﺠﺮ ﺃﻭ ﻳﺬﺑﺢ ﺍﻟﻨﺎﺱ ﻛﻴﻔﻤﺎ ﻳﻬﻮ￯‪ ،‬ﻭﻳﻠﻘﻲ‬ ‫ﻋﻠﻤﺎ ﱠ‬ ‫ﺑﺄﻥ ﻫﺬﺍ ﺍﻟﻘﺘﺎﻝ ﻓﻲ ﺳﺒﻴﻞ ﺍﻟﻠﻪ ﻭﻟﻴﺲ‬ ‫ﺑﻨﻔﺴﻪ ﻭﺍﻵﺧﺮﻳﻦ ﺇﻟﻰ ﺍﻟﺘﻬﻠﻜﺔ‪ .‬ﹰ‬

‫ﹴ‬ ‫ﻓﻲ ﺳﺒﻴﻞ ﺳﻠﻄﺎﻥ ﺯﺍﺋﻞﹴ ﺃﻭ‬ ‫ﺩﻭﻟﺔ‪ ،‬ﻭﺍﻟﻘﺘﺎﻝ ﻓﻲ ﺳﺒﻴﻞ ﺍﻟﻠﻪ ﻫﻮ ﻗﺘﺎﻝ ﺍﻟﺪﻓﺎﻉ‬

‫ﻋﻦ ﺍﻟﻨﻔﺲ‪ ،‬ﻭ ﺍﻟﻘﺘﺎﻝ ﻓﻲ ﺳﺒﻴﻞ ﺍﻟﻤﺴﺘﻀﻌﻔﻴﻦ ﺣﺘﻰ ﻻ ﺗﻜﻮﻥ ﻓﺘﻨﺔ ﻭﻟﻴﺲ‬

‫ﹺ‬ ‫ﻹﻳﺠﺎﺩ ﹴ‬ ‫ﻓﺘﻨﺔ ﻳﻘﺘﻞ ﻓﻴﻬﺎ ﺍﻟﻤﺴﻠﻢ ﻋﻠﻰ‬ ‫ﺍﻟﺸﺒﻬﺔ‪ ،‬ﻭﻏﻴﺮ ﺍﻟﻤﺴﻠﻢ ﻋﻠﻰ ﺍﻟﻌﻘﻴﺪﺓ‪،‬‬ ‫ﹲ‬ ‫ﺨﺎﻟﻒ‬ ‫ﺳﻴﺎﺳﻲ ﹸﻣ‬ ‫ﺭﺃﻱ‬ ‫ﻟﻠﻤﻘﺪﺳﻲ‪ ،‬ﻭﻛﻞ ﻣﻨﺘﺴﺒﻲ ﺍﻟﺸﺮﻃﺔ‬ ‫ﻭﻳﻘﺘﻞ ﻓﻴﻬﺎ ﹶﻣﻦ ﻟﻪ ﹲ‬ ‫ﱢ‬ ‫ﱞ‬

‫ﻭﺍﻟﺠﻴﺶ ﻷﻧﻬﻢ ﻳﻘﻔﻮﻥ ﺑﺎﻟﻀﺪ ﻣﻦ ﺇﻗﺎﻣﺔ ﺍﻟﺪﻭﻟﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﻤﺰﻋﻮﻣﺔ‪.‬‬

‫ﻫﺬﻩ ﻫﻲ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﻌﺎﻣﺔ ﺍﻟﺸﺎﻣﻠﺔ ﻟﻜﻞ ﺍﻟﻤﻌﺎﺭﻙ‪ ،‬ﺍﻟﺘﻲ ﻳﻨﺒﻐﻲ ﻟﻠﺠﻴﻮﺵ‬ ‫ﺍﻹﺳﻼﻣﻴﺔ ﺃﻭ ﺍﻟﺘﻲ ﺗﺪﱠ ﻋﻲ ﻧﺴﺒﺘﹶﻬﺎ ﻟﻺﺳﻼﻡ ﺃﻥ ﺗﺘﺒﻌﻬﺎ ﻓﻲ ﺣﺮﻭﺑﻬﺎ‪،‬‬

‫ﻭﻳﺠﺐ ﻋﻠﻴﻨﺎ ﹼﺃﻻ ﻧﻨﺴﻰ ﱠ‬ ‫ﺃﻥ ﺍﻟﻤﺴﻠﻤﻴﻦ – ﺑﻮﺻﻔﻬﻢ ﱠﺃﻣ ﹰﺔ ﻭﺍﺣﺪ ﹰﺓ ﻛﻤﺎ ﻗﺮﺭ‬

‫ﻳﻬﺒﻮﺍ ﻟﻨﺼﺮﺓ ﺍﻟﻤﻈﻠﻮﻣﻴﻦ ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺃﻭ ﻏﻴﺮﻫﻢ‬ ‫ﺍﻹﺳﻼﻡ – ﻳﺠﺐ ﺃﻥ ﱡ‬

‫ﹴ‬ ‫ﺍﺿﻄﻬﺎﺩ ﺑﻬﺪﻑ ﺭﻓﻊ ﺫﻟﻚ ﺍﻟﻈﻠﻢ ﻋﻨﻬﻢ ﻭﻟﻴﺲ‬ ‫ﻷﺫ￯ ﺃﻭ‬ ‫ﺗﻌﺮﺿﻮﺍ‬ ‫ﹰ‬ ‫ﺇﺫﺍ ﱠ‬ ‫ﺗﻜﻔﻴﺮﻱ ﻣﻦ ﺍﻟﻘﺮﻭﻥ ﺍﻟﻮﺳﻄﻰ ﺑﺬﺭﻳﻌﺔ‬ ‫ﺑﻬﺪﻑ ﺍﻟﺴﻠﻄﺔ ﺃﻭ ﻓﺮﺽ ﻧﻈﺎ ﹴﻡ‬ ‫ﱟ‬ ‫‪‬‬

‫ﺗﻄﺒﻴﻖ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻛﻤﺎ ﻳﺠﺐ ﻋﻠﻰ ﺟﻤﺎﻋﺔ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺃﻥ ﺗﺒﺪﺃ ﺑﻨﻔﺴﻬﺎ‬ ‫ﻓﻼ ﻳﺠﻮﺯ ﺃﻥ ﺗﻄﺎﻟﺐ ﺑﺤﺮﻳﺔ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻭﻫﻲ ﺗﻘﺒﻊ ﺗﺤﺖ ﻧﻴﺮ ﺍﻻﺳﺘﻌﺒﺎﺩ‬ ‫ﻓﺘﻜﻮﻥ ﻣﻄﺎﻟﺒﺎﺗﻬﻢ ﻣﻦ ﻟﻐﻮ ﺍﻟﺤﺪﻳﺚ‪ ،‬ﻭﻳﻌﺘﺒﺮ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺘﺪﺧﻞ ﻓﻲ ﺣﺎﻝ‬ ‫ﹺ‬ ‫)ﻭ ﹶﻣﺎ ﹶﻟ ﹸﻜ ﹾﻢ ﹶﻻ ﹸﺗ ﹶﻘﺎﺗﹺ ﹸﻠﻮﻥﹶ‬ ‫ﺷﺮﻭﻃﻪ ﻭﺍﺟ ﹰﺒﺎ‬ ‫ﺗﻮﺍﻓﺮ‬ ‫ﺷﺮﻋﻴﺎ ﺗﻄﺒﻴ ﹰﻘﺎ ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪ :‬ﹶ‬ ‫ﱠ‬

‫ﺎﻝ ﹶﻭﺍﻟﻨ ﹶﱢﺴ ﹺ‬ ‫ﺍﻟﺮ ﹶﺟ ﹺ‬ ‫ﺎﺀ ﹶﻭﺍ ﹾﻟ ﹺﻮ ﹾﻟ ﹶﺪ ﹺ‬ ‫ﻳﻦ‬ ‫ﺍﻥ ﺍ ﱠﻟ ﹺﺬ ﹶ‬ ‫ﹺﻓﻲ ﹶﺳﺒﹺﻴﻞﹺ ﺍﻟ ﱠﻠ ﹺﻪ ﹶﻭﺍ ﹾﻟ ﹸﻤ ﹾﺴﺘ ﹾﹶﻀ ﹶﻌ ﹺﻔ ﹶ‬ ‫ﻴﻦ ﹺﻣ ﹶﻦ ﱢ‬ ‫ﺍﺟ ﹶﻌﻞ ﱠﻟﻨﹶﺎ ﹺﻣﻦ ﱠﻟﺪﹸ ﹶ‬ ‫ﹶﻳ ﹸﻘﻮ ﹸﻟﻮﻥﹶ ﹶﺭ ﱠﺑﻨﹶﺎ ﹶﺃ ﹾﺧ ﹺﺮ ﹾﺟﻨﹶﺎ ﹺﻣ ﹾﻦ ﻫﹶ ٰـ ﹺﺬ ﹺﻩ ﺍ ﹾﻟ ﹶﻘ ﹾﺮ ﹶﻳ ﹺﺔ ﱠ‬ ‫ﻧﻚ‬ ‫ﺍﻟﻈﺎﻟﹺ ﹺﻢ ﹶﺃ ﹾﻫ ﹸﻠ ﹶﻬﺎ ﹶﻭ ﹾ‬ ‫ﺍﺟ ﹶﻌﻞ ﱠﻟﻨﹶﺎ ﹺﻣﻦ ﱠﻟﺪﹸ ﹶ‬ ‫ﻳﻦ ﺁ ﹶﻣﻨﹸﻮﺍ ﹸﻳ ﹶﻘﺎﺗﹺ ﹸﻠﻮﻥﹶ ﹺﻓﻲ ﹶﺳﺒﹺﻴﻞﹺ ﺍﻟ ﱠﻠ ﹺﻪ‬ ‫ﻧﻚ ﹶﻧ ﹺﺼ ﹰﻴﺮﺍ‪ ،‬ﺍ ﱠﻟ ﹺﺬ ﹶ‬ ‫ﹶﻭﻟﹺ ﹼﻴﺎ ﹶﻭ ﹾ‬ ‫ﺎﻏ ﹺ‬ ‫ﻳﻦ ﹶﻛ ﹶﻔ ﹸﺮﻭﺍ ﹸﻳ ﹶﻘﺎﺗﹺ ﹸﻠﻮﻥﹶ ﹺﻓﻲ ﹶﺳﺒﹺﻴﻞﹺ ﱠ‬ ‫ﺍﻟﻄ ﹸ‬ ‫ﺍﻟﺸ ﹾﻴ ﹶﻄ ﹺ‬ ‫ﻮﺕ ﹶﻓ ﹶﻘﺎﺗﹺ ﹸﻠﻮﺍ ﹶﺃ ﹾﻭﻟﹺ ﹶﻴ ﹶﺎﺀ ﱠ‬ ‫ﺎﻥ ﺇﹺﻥﱠ‬ ‫ﹶﻭﺍ ﱠﻟ ﹺﺬ ﹶ‬

‫ﺍﻟﺸ ﹾﻴ ﹶﻄ ﹺ‬ ‫ﹶﻛ ﹾﻴ ﹶﺪ ﱠ‬ ‫ﺗﺒﻴﻦ ﻫﺬﻩ ﺍﻵﻳﺔ‬ ‫ﺎﻥ ﹶﻛﺎﻥﹶ ﹶﺿ ﹺﻌﻴ ﹰﻔﺎ( ﴿ﺍﻟﻨﺴﺎﺀ‪ ،﴾٧٦-٧٥:‬ﺣﻴﺚ ﱠ‬

‫ﺍﻟﻜﺮﻳﻤﺔ ﱠ‬ ‫ﺃﻥ ﺍﻟﻘﺘﺎﻝ ﻳﻜﻮﻥ ﻓﻲ ﺳﺒﻴﻞ ﺍﻟﻠﻪ ﻭﺍﻟﻤﺴﺘﻀﻌﻔﻴﻦ ﻓﻲ ﺍﻷﺭﺽ‬

‫ﺍﻟﺬﻳﻦ ﺗﻢ ﺇﺧﺮﺍﺟﻬﻢ ﻣﻦ ﺃﺭﺿﻬﻢ ﻛﻔﻠﺴﻄﻴﻦ ﻣﺜ ﹰ‬ ‫ﻼ ﺣﺘﻰ ﻳﺘﻢ ﺇﻳﺠﺎﺩ ﱟ‬ ‫ﺣﻞ‬ ‫ﹴ‬ ‫ﹴ‬ ‫ﻭﻣﻨﺼﻒ ﻟﻠﻨﺎﺱ‪ ،‬ﻭﻟﻴﺲ ﻓﻲ ﺳﺒﻴﻞ ﺍﻟﻄﺎﺋﻔﺔ ﺃﻭ ﺍﻟﺤﻜﻢ ﻛﻤﺎ ﻳﺤﺪﺙ‬ ‫ﻋﺎﺩﻝ‬ ‫ﻓﻲ ﺑﻠﺪﺍﻧﻨﺎ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻟﻤﻄﺎﻟﺒﺔ ﺑﺈﺳﻘﺎﻁ ﺍﻟﺪﻛﺘﺎﺗﻮﺭ ﺗﺪﺧﻞ ﺿﻤﻦ‬ ‫ﻫﺬﻩ ﺍﻵﻳﺔ‪ ،‬ﻭﻟﻜﻦ ﻳﺠﺐ ﺃﻥ ﺗﻜﻮﻥ ﺧﺎﻟﺼ ﹰﺔ ﻟﻠﻪ ﻭﻟﻴﺴﺖ ﺑﺤ ﹰﺜﺎ ﻋﻦ ﺍﻟﺴﻠﻄﺔ‬ ‫ﻭﻳﺠﺐ ﻋﺪﻡ ﺍﻻﻋﺘﺪﺍﺀ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﺍﻵﻣﻨﻴﻦ‪ ،‬ﻭﺇ ﱠﻧﻤﺎ ﻓﻘﻂ ﻋﻠﻰ ﺍﻟﻤﻘﺎﺗﻞ‬ ‫ﺣﺼﺮﺍ‪ ،‬ﻭﻫﺬﺍ ﻭﺍﺿﺢ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪ :‬ﱠ‬ ‫)ﻻ ﹶﻳ ﹾﻨ ﹶﻬ ﹸ‬ ‫ﺍﻟﻤﻌﺘﺪﻱ‬ ‫ﻳﻦ‬ ‫ﺎﻛ ﹸﻢ ﺍﻟ ﱠﻠ ﹸﻪ ﹶﻋ ﹺﻦ ﺍ ﱠﻟ ﹺﺬ ﹶ‬ ‫ﹰ‬ ‫‪‬‬

‫ﻳﻦ ﹶﻭ ﹶﻟ ﹾﻢ ﹸﻳ ﹾﺨ ﹺﺮ ﹸﺟ ﹸ‬ ‫ﹶﻟ ﹾﻢ ﹸﻳ ﹶﻘﺎﺗﹺ ﹸﻠ ﹸ‬ ‫ﺍﻟﺪ ﹺ‬ ‫ﻮﻛ ﹾﻢ ﹺﻓﻲ ﱢ‬ ‫ﻭﻫ ﹾﻢ ﹶﻭ ﹸﺗ ﹾﻘ ﹺﺴ ﹸﻄﻮﺍ‬ ‫ﻮﻛﻢ ﱢﻣﻦ ﹺﺩ ﹶﻳﺎ ﹺﺭ ﹸﻛ ﹾﻢ ﹶﺃﻥ ﹶﺗ ﹶﺒ ﱡﺮ ﹸ‬

‫ﻳﻦ ﹶﻗﺎ ﹶﺗ ﹸﻠ ﹸ‬ ‫ﻴﻦ‪ ،‬ﺇﹺ ﱠﻧ ﹶﻤﺎ ﹶﻳ ﹾﻨ ﹶﻬ ﹸ‬ ‫ﻮﻛ ﹾﻢ ﹺﻓﻲ‬ ‫ﺎﻛ ﹸﻢ ﺍﻟ ﱠﻠ ﹸﻪ ﹶﻋ ﹺﻦ ﺍ ﱠﻟ ﹺﺬ ﹶ‬ ‫ﺇﹺ ﹶﻟ ﹾﻴ ﹺﻬ ﹾﻢ ﺇﹺﻥﱠ ﺍﻟ ﱠﻠ ﹶﻪ ﹸﻳ ﹺﺤ ﱡﺐ ﺍ ﹾﻟ ﹸﻤ ﹾﻘ ﹺﺴ ﹺﻄ ﹶ‬ ‫ﻳﻦ ﹶﻭ ﹶﺃ ﹾﺧ ﹶﺮ ﹸﺟ ﹸ‬ ‫ﻮﻛﻢ ﱢﻣﻦ ﹺﺩ ﹶﻳﺎ ﹺﺭ ﹸﻛ ﹾﻢ ﹶﻭ ﹶﻇﺎﻫﹶ ﹸﺮﻭﺍ ﹶﻋ ﹶﻠ ٰﻰ ﺇﹺ ﹾﺧ ﹶﺮ ﹺ‬ ‫ﺍﻟﺪ ﹺ‬ ‫ﱢ‬ ‫ﺍﺟ ﹸﻜ ﹾﻢ ﹶﺃﻥ ﹶﺗ ﹶﻮ ﱠﻟ ﹾﻮ ﹸﻫ ﹾﻢ ﹶﻭ ﹶﻣﻦ‬ ‫ﹶﻳﺘ ﹶﹶﻮ ﱠﻟ ﹸﻬ ﹾﻢ ﹶﻓ ﹸﺄ ﹶ‬ ‫ﻭﻟ ٰـﺌﹺ ﹶﻚ ﹸﻫ ﹸﻢ ﱠ‬ ‫ﺍﻟﻈﺎﻟﹺ ﹸﻤﻮﻥﹶ ( ﴿ﺍﻟﻤﻤﺘﺤﻨﺔ‪ ،﴾٩-٨:‬ﻓﺂﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ‬

‫ﹺ‬ ‫ﻣﻘﺎﺗﻠﺔ ﺍﻟﻤﻘﺎﺗﻞ ﺍﻟﻤﻌﺘﺪﻱ‪ ،‬ﻭﺍﻟﺒﺮ‬ ‫ﺍﻟﻜﺮﻳﻢ ﺗﺘﻀﺎﻓﺮ‪ ،‬ﻭﺑﺸﻜﻞﹴ ﻛﺎﻣﻞﹴ ﻋﻠﻰ‬ ‫ﻇﻠﻤﺎ‬ ‫ﻭﺍﻟﻘﺴﻂ ﺑﻤﻦ ﻟﻢ ﻳﻌﺘﺪ‪ ،‬ﻭﻟﻸﺳﻒ ﻧﺠﺪ ﻣﻦ ﺍﻟﻤﺘﻄﺮﻓﻴﻦ ﻳﻘﺘﻠﻮﻥ ﺍﻟﻨﺎﺱ ﹰ‬ ‫ﺍﻟﻤﻌﻴﻨﺔ‪ ،‬ﺃﻭ ﺍﻟﻄﺎﺋﻔﺔ‬ ‫ﻭﻋﺪﻭﺍ ﹰﻧﺎ ﺑﺬﺭﻳﻌﺔ ﺃ ﱠﻧﻬﻢ ﻳﻨﺘﻤﻮﻥ ﺇﻟﻰ ﺍﻟﻤﻨﻄﻘﺔ‬ ‫ﺍﻟﻤﻌﻴﻨﺔ‪،‬‬ ‫ﱠ‬ ‫ﹼ‬

‫ﻣﻌﺘﻘﺪﻳﻦ ﺃﻧﻬﻢ ﻳﻄﺒﻘﻮﻥ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ ﺍﻟﺬﻱ ﻳﻄﺎﻟﺒﻬﻢ ﺑﻘﺘﺎﻝ ﺍﻟﻤﺸﺮﻛﻴﻦ‬

‫ﻛﺎﻓﺔ‪) :‬ﺇﹺﻥﱠ ﹺﻋﺪﱠ ﹶﺓ ﱡ‬ ‫ﺍﻟﺸ ﹸﻬﻮ ﹺﺭ ﹺﻋ ﹶ‬ ‫ﻨﺪ ﺍﻟ ﱠﻠ ﹺﻪ ﺍ ﹾﺛﻨﹶﺎ ﹶﻋ ﹶﺸ ﹶﺮ ﹶﺷ ﹾﻬ ﹰﺮﺍ ﹺﻓﻲ ﹺﻛﺘ ﹺ‬ ‫ﹶﺎﺏ ﺍﻟ ﱠﻠ ﹺﻪ ﹶﻳ ﹾﻮ ﹶﻡ ﹶﺧ ﹶﻠ ﹶﻖ‬

‫ﺍﺕ ﹶﻭ ﹾ ﹶ‬ ‫ﺎﻭ ﹺ‬ ‫ﺍﻷ ﹾﺭ ﹶ‬ ‫ﺽ ﹺﻣ ﹾﻨ ﹶﻬﺎ ﹶﺃ ﹾﺭ ﹶﺑ ﹶﻌ ﹲﺔ ﹸﺣ ﹸﺮ ﹲﻡ ٰﹶﺫﻟﹺ ﹶﻚ ﱢ‬ ‫ﻳﻦ ﺍ ﹾﻟ ﹶﻘ ﱢﻴ ﹸﻢ ﹶﻓ ﹶﻼ ﹶﺗ ﹾﻈ ﹺﻠ ﹸﻤﻮﺍ ﹺﻓﻴ ﹺﻬ ﱠﻦ‬ ‫ﺍﻟﺪ ﹸ‬ ‫ﺍﻟﺴ ﹶﻤ ﹶ‬ ‫ﱠ‬ ‫ﻴﻦ ﹶﻛﺎ ﱠﻓ ﹰﺔ ﹶﻛ ﹶﻤﺎ ﹸﻳ ﹶﻘﺎﺗﹺ ﹸﻠﻮ ﹶﻧ ﹸﻜ ﹾﻢ ﹶﻛﺎ ﱠﻓ ﹰﺔ ﹶﻭ ﹾﺍﻋ ﹶﻠ ﹸﻤﻮﺍ ﹶﺃﻥﱠ ﺍﻟ ﱠﻠ ﹶﻪ‬ ‫ﹶﺃ ﹸﻧﻔ ﹶﺴ ﹸﻜ ﹾﻢ ﹶﻭ ﹶﻗﺎﺗﹺ ﹸﻠﻮﺍ ﺍ ﹾﻟ ﹸﻤﺸﹾ ﹺﺮ ﹺﻛ ﹶ‬ ‫ﻴﻦ( ﴿ﺍﻟﺘﻮﺑﺔ‪ ،﴾٣٦:‬ﻭﺑﺎﻟﻄﺒﻊ ﻭﻛﺎﻟﻌﺎﺩﺓ ﻓﻬﻢ ﻳﻘﺘﻄﻌﻮﻥ ﺟﺰ ﹰﺀﺍ ﻣﻦ‬ ‫ﹶﻣ ﹶﻊ ﺍ ﹾﻟ ﹸﻤ ﱠﺘ ﹺﻘ ﹶ‬

‫ﺍﻵﻳﺔ ﻭﻳﺘﺮﻛﻮﻥ ﺍﻟﺠﺰﺀ ﺍﻵﺧﺮ ﺍﻟﺬﻱ ﻳﻘﻮﻝ ﻛﻤﺎ ﻳﻘﺎﺗﻠﻮﻧﻜﻢ ﻛﺎﻓﺔ!!! ﺇﺫﻥ ﻫﺬﻩ‬ ‫ﺃﻳﻀﺎ ﺗﺘﻀﺎﻓﺮ ﻣﻊ ﺑﻘﻴﺔ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﻳﻤﺔ ﺍﻟﺘﻲ ﺗﹸﺤﺪﱢ ﹸﺩ ﹶ‬ ‫ﺍﻵﻳﺔ ﹰ‬ ‫ﻗﺘﺎﻝ ﺍﻟﻤﻘﺎﺗﻞ‬

‫)ﻭ ﱡﺩﻭﺍ ﹶﻟ ﹾﻮ ﹶﺗ ﹾﻜ ﹸﻔ ﹸﺮﻭﻥﹶ‬ ‫ﺣﺼﺮﺍ‪ .‬ﻭﻛﺬﻟﻚ ﻳﺴﺘﺨﺪﻡ ﺍﻟﺘﻜﻔﻴﺮﻳﻮﻥ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪ :‬ﹶ‬ ‫ﹰ‬ ‫ﹶﻛ ﹶﻤﺎ ﹶﻛ ﹶﻔ ﹸﺮﻭﺍ ﹶﻓﺘ ﹸﹶﻜﻮ ﹸﻧﻮﻥﹶ ﹶﺳ ﹶﻮ ﹰﺍﺀ ﹶﻓ ﹶﻼ ﹶﺗ ﱠﺘ ﹺﺨ ﹸﺬﻭﺍ ﹺﻣ ﹾﻨ ﹸﻬ ﹾﻢ ﹶﺃ ﹾﻭﻟﹺ ﹶﻴ ﹶﺎﺀ ﹶﺣ ﱠﺘ ٰﻰ ﹸﻳ ﹶﻬ ﹺ‬ ‫ﺎﺟ ﹸﺮﻭﺍ ﹺﻓﻲ‬ ‫‪‬‬

‫ﻮﻫ ﹾﻢ ﹶﻭ ﹶﻻ ﹶﺗ ﱠﺘ ﹺﺨ ﹸﺬﻭﺍ‬ ‫ﻮﻫ ﹾﻢ ﹶﺣ ﹾﻴ ﹸﺚ ﹶﻭ ﹶﺟﺪﺗ ﹸﱡﻤ ﹸ‬ ‫ﻭﻫ ﹾﻢ ﹶﻭﺍ ﹾﻗ ﹸﺘ ﹸﻠ ﹸ‬ ‫ﹶﺳﺒﹺﻴﻞﹺ ﺍﻟ ﱠﻠ ﹺﻪ ﹶﻓﺈﹺﻥ ﹶﺗ ﹶﻮ ﱠﻟ ﹾﻮﺍ ﹶﻓ ﹸﺨ ﹸﺬ ﹸ‬

‫ﹺﻣ ﹾﻨ ﹸﻬ ﹾﻢ ﹶﻭﻟﹺ ﹼﻴﺎ ﹶﻭ ﹶﻻ ﹶﻧ ﹺﺼ ﹰﻴﺮﺍ( ﴿ ﺍﻟﻨﺴﺎﺀ‪ ،﴾٨٩:‬ﻭﻣﺮ ﹰﺓ ﺛﺎﻧﻴ ﹰﺔ ﺣﺘﻰ ﻧﻔﻬﻢ ﺍﻟﻤﻘﺼﻮﺩ‬

‫ﺍﻟﻘﺮﺁﻧﻲ ﻳﺠﺐ ﺃﻥ ﻧﻘﺮﺃ ﻭﺑﺘﺪ ﱡﺑﺮ ﻛﺎﻣﻞﹴ ﺍﻟﺴﻮﺭ ﹶﺓ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﺍﻻﻗﺘﻄﺎﻉ‪ ،‬ﱠ‬ ‫ﻷﻥ ﹶﻣﻦ‬

‫ﻳﻘﺘﻄﻊ ﺍﻵﻳﺔ ﻣﻦ ﺍﻟﺴﻮﺭﺓ ﺳﻴﻈﻦ ﺃ ﱠﻧﻬﺎ ﻋﺎﻣﺔ ﻓﻲ ﺍﻟﻜﺎﻓﺮﻳﻦ ﻭﻫﺬﺍ ﻻ ﻳﺴﺘﻘﻴﻢ‬

‫ﻣﻊ ﻣﻨﻬﺞ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‪ ،‬ﻭﺍﻟﻤﺘﺪﺑﺮ ﻓﻲ ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﻳﻌﺮﻑ ﱠ‬ ‫ﺃﻥ ﻫﺬﻩ ﺍﻵﻳﺔ‬ ‫ﻟﻴﺴﺖ ﻣﻄﻠﻘ ﹰﺔ‪ ،‬ﻓﺒﻤﺠﺮﺩ ﺍﻻﻃﻼﻉ ﻋﻠﻰ ﺍﻵﻳﺔ ﺍﻟﺘﻲ ﻗﺒﻠﻬﺎ ﻭﻫﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪:‬‬

‫) ﹶﻓ ﹶﻤﺎ ﹶﻟ ﹸﻜ ﹾﻢ ﹺﻓﻲ ﺍ ﹾﻟ ﹸﻤﻨ ﹺ‬ ‫ﻴﻦ ﹺﻓ ﹶﺌﺘ ﹾﹶﻴ ﹺﻦ ﹶﻭﺍﻟ ﱠﻠ ﹸﻪ ﹶﺃ ﹾﺭ ﹶﻛ ﹶﺴ ﹸﻬﻢ ﺑﹺ ﹶﻤﺎ ﹶﻛ ﹶﺴ ﹸﺒﻮﺍ ﹶﺃ ﹸﺗﺮﹺﻳﺪﹸ ﻭﻥﹶ ﹶﺃﻥ‬ ‫ﹶﺎﻓ ﹺﻘ ﹶ‬ ‫ﹶﺗ ﹾﻬﺪﹸ ﻭﺍ ﹶﻣ ﹾﻦ ﹶﺃ ﹶﺿ ﱠﻞ ﺍﻟ ﱠﻠ ﹸﻪ ﹶﻭ ﹶﻣﻦ ﹸﻳ ﹾﻀ ﹺﻠﻞﹺ ﺍﻟ ﱠﻠ ﹸﻪ ﹶﻓ ﹶﻠﻦ ﹶﺗ ﹺﺠ ﹶﺪ ﹶﻟ ﹸﻪ ﹶﺳﺒﹺﻴ ﹰ‬ ‫ﻼ( ﻳﻜﺘﺸﻒ ﺃ ﱠﻧﻬﺎ‬ ‫ﺧﺎﺻﺔ ﺑﺎﻟﻤﻨﺎﻓﻘﻴﻦ‪ ،‬ﹾ‬ ‫ﻓﺄﻥ ﺗﻮﻗﻒ ﻋﻨﺪ ﻫﺬﺍ ﺍﻟﺤﺪ ﺳﻴﻌﺘﻘﺪ ﺃ ﱠﻧﻬﺎ ﺗﺸﻤﻞ ﺟﻤﻴﻊ‬

‫ﻳﻦ‬ ‫ﺍﻟﻤﻨﺎﻓﻘﻴﻦ‪ ،‬ﻭﻟﻜﻦ ﻟﻮ ﺗﺪﺑﺮ ﻓﻲ ﺍﻵﻳﺘﻴﻦ ﺍﻟﺘﺎﻟﻴﺘﻴﻦ‪ ،‬ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪) :‬ﺇﹺ ﱠﻻ ﺍ ﱠﻟ ﹺﺬ ﹶ‬ ‫ﹶﻳ ﹺﺼ ﹸﻠﻮﻥﹶ ﺇﹺ ﹶﻟ ٰﻰ ﹶﻗ ﹾﻮ ﹴﻡ ﹶﺑ ﹾﻴﻨ ﹸﹶﻜ ﹾﻢ ﹶﻭ ﹶﺑ ﹾﻴﻨ ﹸﹶﻬﻢ ﱢﻣﻴ ﹶﺜ ﹲ‬ ‫ﺎﻕ ﹶﺃ ﹾﻭ ﹶﺟ ﹸﺎﺀ ﹸ‬ ‫ﻭﺭ ﹸﻫ ﹾﻢ ﹶﺃﻥ‬ ‫ﻭﻛ ﹾﻢ ﹶﺣ ﹺﺼ ﹶﺮ ﹾﺕ ﹸﺻﺪﹸ ﹸ‬

‫ﻮﻛ ﹾﻢ ﹶﺃ ﹾﻭ ﹸﻳ ﹶﻘﺎﺗﹺ ﹸﻠﻮﺍ ﹶﻗ ﹾﻮ ﹶﻣ ﹸﻬ ﹾﻢ ﹶﻭ ﹶﻟ ﹾﻮ ﹶﺷ ﹶﺎﺀ ﺍﻟ ﱠﻠ ﹸﻪ ﹶﻟ ﹶﺴ ﱠﻠ ﹶﻄ ﹸﻬ ﹾﻢ ﹶﻋ ﹶﻠ ﹾﻴ ﹸﻜ ﹾﻢ ﹶﻓ ﹶﻠ ﹶﻘﺎ ﹶﺗ ﹸﻠ ﹸ‬ ‫ﹸﻳ ﹶﻘﺎﺗﹺ ﹸﻠ ﹸ‬ ‫ﻮﻛ ﹾﻢ ﹶﻓﺈﹺ ﹺﻥ‬

‫ﻮﻛﻢ ﹶﻓ ﹶﻠﻢ ﹸﻳ ﹶﻘﺎﺗﹺ ﹸﻠ ﹸ ﹶ‬ ‫ﺍﻟﺴ ﹶﻠ ﹶﻢ ﹶﻓ ﹶﻤﺎ ﹶﺟ ﹶﻌ ﹶﻞ ﺍﻟ ﱠﻠ ﹸﻪ ﹶﻟ ﹸﻜ ﹾﻢ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻬ ﹾﻢ‬ ‫ﹾﺍﻋﺘﹶﺰﹶ ﹸﻟ ﹸ ﹾ ﹾ‬ ‫ﻮﻛ ﹾﻢ ﹶﻭﺃ ﹾﻟ ﹶﻘ ﹾﻮﺍ ﺇﹺ ﹶﻟ ﹾﻴ ﹸﻜ ﹸﻢ ﱠ‬ ‫ﹶﺳﺒﹺﻴ ﹰ‬ ‫ﻳﻦ ﹸﻳﺮﹺﻳﺪﹸ ﻭﻥﹶ ﹶﺃﻥ ﹶﻳ ﹾﺄ ﹶﻣﻨ ﹸ‬ ‫ﻼ‪ ،‬ﹶﺳﺘ ﹺﹶﺠﺪﹸ ﻭﻥﹶ ﹶ‬ ‫ﹸﻮﻛ ﹾﻢ ﹶﻭ ﹶﻳ ﹾﺄ ﹶﻣﻨﹸﻮﺍ ﹶﻗ ﹾﻮ ﹶﻣ ﹸﻬ ﹾﻢ ﹸﻛ ﱠﻞ ﹶﻣﺎ ﹸﺭ ﱡﺩﻭﺍ‬ ‫ﺁﺧ ﹺﺮ ﹶ‬ ‫ﺇﹺ ﹶﻟﻰ ﺍ ﹾﻟ ﹺﻔ ﹾﺘﻨ ﹺﹶﺔ ﹸﺃ ﹾﺭ ﹺﻛ ﹸﺴﻮﺍ ﹺﻓ ﹶﻴﻬﺎ ﹶﻓﺈﹺﻥ ﱠﻟ ﹾﻢ ﹶﻳ ﹾﻌ ﹶﺘ ﹺﺰ ﹸﻟ ﹸ‬ ‫ﺍﻟﺴ ﹶﻠ ﹶﻢ ﹶﻭ ﹶﻳ ﹸﻜ ﱡﻔﻮﺍ‬ ‫ﻮﻛ ﹾﻢ ﹶﻭ ﹸﻳ ﹾﻠ ﹸﻘﻮﺍ ﺇﹺ ﹶﻟ ﹾﻴ ﹸﻜ ﹸﻢ ﱠ‬ ‫ﻮﻫ ﹾﻢ ﹶﻭ ﹸﺃ ﹶ‬ ‫ﻭﻟ ٰـﺌﹺ ﹸﻜ ﹾﻢ ﹶﺟ ﹶﻌ ﹾﻠﻨﹶﺎ ﹶﻟ ﹸﻜ ﹾﻢ‬ ‫ﻮﻫ ﹾﻢ ﹶﺣ ﹾﻴ ﹸﺚ ﹶﺛ ﹺﻘ ﹾﻔﺘ ﹸﹸﻤ ﹸ‬ ‫ﻭﻫ ﹾﻢ ﹶﻭﺍ ﹾﻗ ﹸﺘ ﹸﻠ ﹸ‬ ‫ﹶﺃ ﹾﻳ ﹺﺪ ﹶﻳ ﹸﻬ ﹾﻢ ﹶﻓ ﹸﺨ ﹸﺬ ﹸ‬ ‫‪‬‬

‫ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻬ ﹾﻢ ﹸﺳ ﹾﻠ ﹶﻄﺎ ﹰﻧﺎ ﱡﻣﺒﹺﻴﻨﹰﺎ( ﴿ﺍﻟﻨﺴﺎﺀ‪ ،﴾٩١-٩٠:‬ﺳﻴﻜﺘﺸﻒ ﻭﺑﻮﺿﻮﺡ ﱠ‬ ‫ﺃﻥ ﺍﻵﻳﺔ‬ ‫ﺗﺴﺘﺜﻨﻲ ﹶﻣﻦ ﻟﻢ ﻳﻘﺎﺗﻞ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻣﻨﻬﻢ‪ ،‬ﻭﻣﻦ ﺍﻟﺘﺠﺄ ﺇﻟﻰ ﻗﻮ ﹴﻡ ﺑﻴﻨﻬﻢ ﻭﺑﻴﻦ‬

‫ﺍﻟﻤﺴﻠﻤﻴﻦ ﻋﻬﺪﹲ ﺃﻭ ﻣﻴﺜﺎﻕ؛ ﻓﻬﺆﻻﺀ ﺗﻮﺟﺐ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ ﻋﻠﻰ ﺍﻟﻤﺴﻠﻤﻴﻦ‬

‫ﻋﺪﻡ ﻗﺘﺎﻟﻬﻢ ﱠﺇﻻ ﻓﻲ ﺣﺎﻟﺔ ﺭﺟﻮﻋﻬﻢ ﺇﻟﻰ ﻗﺘﺎﻝ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﺇﺫﻥ ﻫﺬﻩ ﺍﻵﻳﺔ –‬

‫ﺑﺤﻤﺪ ﺍﻟﻠﻪ – ﺗﺘﻀﺎﻓﺮ ﻣﻊ ﺑﻘﻴﺔ ﺍﻵﻳﺎﺕ ﻓﻲ ﺣﺼﺮ ﺍﻟﻘﺘﺎﻝ ﺑﺎﻟﻤﻌﺘﺪﻱ ﺍﻟﻤﻘﺎﺗﻞ‪.‬‬ ‫ﺃﻳﻀﺎ ﺇﻟﻰ ﱠ‬ ‫ﻭﻳﺠﺐ ﺍﻹﺷﺎﺭﺓ ﹰ‬ ‫ﺃﻥ ﺍﻟﻮﻻﺀ ﺍﻟﻤﻨﻬﻲ ﻋﻨﻪ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻫﻮ‬ ‫ﻭﻻﺀ ﺍﻟﻜﺎﻓﺮﻳﻦ ﺍﻟﻤﻌﺘﺪﻳﻦ‪ ،‬ﱠﺃﻣﺎ ﻏﻴﺮﻫﻢ ﻓﻴﺠﺐ ﻋﻠﻰ ﺍﻟﻤﺴﻠﻤﻴﻦ ﱡﺑﺮﻫﻢ‬

‫ﺻﺤ ﹺﺔ ﻣﺎ ﻳﺬﻫﺒﻮﻥ ﺇﻟﻴﻪ ﻓﻲ ﺍﻻﻋﺘﻘﺎﺩ‪،‬‬ ‫ﻭﻗﺴﻄﻬﻢ ﻣﻊ ﻧﻘﺎﺷﻬﻢ‪ ،‬ﻭﺗﺒﻴﺎﻥ ﻋﺪﻡ ﱠ‬ ‫ﻭﺫﻟﻚ ﺑﺎﻟﺤﻜﻤﺔ ﻭﺍﻟﻤﻮﻋﻈﺔ ﺍﻟﺤﺴﻨﺔ ﻭﻣﻦ ﺷﺎﺀ ﻓﻠﻴﺆﻣﻦ ﻭﻣﻦ ﺷﺎﺀ ﻓﻠﻴﻜﻔﺮ‪،‬‬ ‫ﻓﻨﺤﻦ ﻟﺴﻨﺎ ﻭﻛﻼﺀ ﺍﻟﻠﻪ ﻟﻨﺤﻜﻢ ﻋﻠﻰ ﻫﺬﺍ ﺑﺎﻟﻨﺎﺭ ﻭﻋﻠﻰ ﺫﺍﻙ ﺑﺎﻟﺠﻨﺔ‪ .‬ﻭﺇﻻ‬ ‫ﻓﻤﺎ ﻗﻴﻤﺔ ﻭﺟﻮﺩ ﻳﻮﻡ ﺣﺴﺎﺏ ﻳﺮﺩ ﺍﻟﻨﺎﺱ ﺇﻟﻴﻪ؟‬ ‫ﱡ‬ ‫ﺷﺨﺺ ﺑﻘﺼﺔ ﺳﻴﺪﻧﺎ ﺳﻠﻴﻤﺎﻥ ﻣﻊ ﺑﻠﻘﻴﺲ ﻭﻗﻮﻣﻬﺎ ﻭﻳﻘﻮﻝ‪ :‬ﱠ‬ ‫ﺇﻥ‬ ‫ﻳﺴﺘﺪﻝ‬ ‫ﻗﺪ‬ ‫ﹲ‬

‫ﻫﺬﻩ ﺍﻟﻘﺼﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ ﹲ‬ ‫ﻭﺍﺿﺢ ﻋﻠﻰ ﻗﺘﺎﻝ ﺍﻷﻧﺒﻴﺎﺀ ﺍﻷﻣﻢ ﻏﻴﺮ ﺍﻟﻤﺴﻠﻤﺔ‬ ‫ﺩﻟﻴﻞ‬ ‫ﹲ‬

‫ﻋﻠﻰ ﺍﻟﻌﻘﻴﺪﺓ‪ ،‬ﻭﻳﺄﺗﻲ ﺑﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪) :‬ﺇﹺ ﱠﻧ ﹸﻪ ﹺﻣﻦ ﹸﺳ ﹶﻠ ﹾﻴ ﹶﻤﺎﻥﹶ ﹶﻭﺇﹺ ﱠﻧ ﹸﻪ ﺑﹺ ﹾﺴ ﹺﻢ ﺍﻟ ﱠﻠ ﹺﻪ‬ ‫ﻴﻦ( ﴿ﺍﻟﻨﻤﻞ‪،﴾٣١-٣٠:‬‬ ‫ﻴﻢ‪ ،‬ﹶﺃ ﱠﻻ ﹶﺗ ﹾﻌ ﹸﻠﻮﺍ ﹶﻋ ﹶﻠ ﱠﻲ ﹶﻭ ﹾﺃ ﹸﺗﻮﻧﹺﻲ ﹸﻣ ﹾﺴ ﹺﻠ ﹺﻤ ﹶ‬ ‫ﺍﻟﺮ ﹺﺣ ﹺ‬ ‫ﺍﻟﺮ ﹾﺣ ﹶﻤ ٰـ ﹺﻦ ﱠ‬ ‫ﱠ‬ ‫ﻭﻛﺎﻟﻌﺎﺩﺓ ﺣﺘﻰ ﻧﻔﻬﻢ ﺍﻟﻬﺪﻑ ﺍﻟﻘﺮﺁﻧﻲ ﻳﺠﺐ ﻋﻠﻴﻨﺎ ﹼﺃﻻ ﻧﺘﺴﺮﻉ ﻓﻲ ﺍﻟﺤﻜﻢ‪،‬‬ ‫‪‬‬

‫ﻭﺃﻥ ﻧﺠﻤﻊ ﺍﻵﻳﺎﺕ ﺫﺍﺕ ﺍﻟﻌﻼﻗﺔ‪ ،‬ﻓﻨﺠﺪ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ ﻓﻲ ﺍﻟﺴﻮﺭﺓ ﻧﻔﺴﻬﺎ‪:‬‬ ‫ﻴﻢ‪،‬‬ ‫)ﺇﹺ ﱢﻧﻲ ﹶﻭ ﹶﺟ ﱡ‬ ‫ﺪﺕ ﺍ ﹾﻣ ﹶﺮ ﹶﺃ ﹰﺓ ﹶﺗ ﹾﻤ ﹺﻠ ﹸﻜ ﹸﻬ ﹾﻢ ﹶﻭ ﹸﺃﻭﺗﹺ ﹶﻴ ﹾﺖ ﹺﻣﻦ ﹸﻛ ﱢﻞ ﹶﺷ ﹾﻲ ﹴﺀ ﹶﻭ ﹶﻟ ﹶﻬﺎ ﹶﻋ ﹾﺮ ﹲﺵ ﹶﻋ ﹺﻈ ﹲ‬ ‫ﺲ ﹺﻣﻦ ﹸﺩ ﹺ‬ ‫ﻠﺸ ﹾﻤ ﹺ‬ ‫ﻭﻥ ﺍﻟ ﱠﻠ ﹺﻪ ﹶﻭ ﹶﺯ ﱠﻳ ﹶﻦ ﹶﻟ ﹸﻬ ﹸﻢ ﱠ‬ ‫ﹶﻭ ﹶﺟﺪﺗ ﹶﱡﻬﺎ ﹶﻭ ﹶﻗ ﹾﻮ ﹶﻣ ﹶﻬﺎ ﹶﻳ ﹾﺴ ﹸﺠﺪﹸ ﻭﻥﹶ ﻟﹺ ﱠ‬ ‫ﺍﻟﺸ ﹾﻴ ﹶﻄﺎﻥﹸ‬ ‫ﹶ‬ ‫ﺍﻟﺴﺒﹺﻴﻞﹺ ﹶﻓ ﹸﻬ ﹾﻢ ﹶﻻ ﹶﻳ ﹾﻬ ﹶﺘﺪﹸ ﻭﻥﹶ ( ﴿ﺍﻟﻨﻤﻞ‪،﴾٢٤-٢٣ :‬‬ ‫ﺃ ﹾﻋ ﹶﻤ ﹶﺎﻟ ﹸﻬ ﹾﻢ ﹶﻓ ﹶﺼﺪﱠ ﹸﻫ ﹾﻢ ﹶﻋ ﹺﻦ ﱠ‬ ‫ﻭﻋﻨﺪﻣﺎ ﺃﺭﺳﻠﺖ ﺑﻠﻘﻴﺲ ﻫﺪﻳﺔ ﺳﻠﻴﻤﺎﻥ ﻛﺎﻥ ﺟﻮﺍﺏ ﺳﻴﺪﻧﺎ ﺳﻠﻴﻤﺎﻥ ﻫﻮ‬

‫ﺍﻵﺗﻲ‪ ﴿ :‬ﹶﻓ ﹶﻠ ﱠﻤﺎ ﹶﺟ ﹶﺎﺀ ﹸﺳ ﹶﻠ ﹾﻴ ﹶﻤﺎﻥﹶ ﹶﻗ ﹶ‬ ‫ﺎﻝ ﹶﺃ ﹸﺗ ﹺﻤﺪﱡ ﻭ ﹶﻧ ﹺﻦ ﺑﹺ ﹶﻤ ﹴ‬ ‫ﺎﻝ ﹶﻓ ﹶﻤﺎ ﺁ ﹶﺗﺎﻧﹺ ﹶﻲ ﺍﻟ ﱠﻠ ﹸﻪ ﹶﺧ ﹾﻴ ﹲﺮ ﱢﻣ ﱠﻤﺎ‬ ‫ﺎﻛﻢ ﹶﺑ ﹾﻞ ﹶﺃﻧﺘﹸﻢ ﺑﹺ ﹶﻬ ﹺﺪ ﱠﻳﺘﹺ ﹸﻜ ﹾﻢ ﹶﺗ ﹾﻔ ﹶﺮ ﹸﺣﻮﻥﹶ ‪ ،‬ﹾﺍﺭ ﹺﺟ ﹾﻊ ﺇﹺ ﹶﻟ ﹾﻴ ﹺﻬ ﹾﻢ ﹶﻓ ﹶﻠﻨ ﹾﹶﺄﺗﹺ ﹶﻴ ﱠﻨ ﹸﻬﻢ ﺑﹺ ﹸﺠﻨ ﹴ‬ ‫ﺁ ﹶﺗ ﹸ‬ ‫ﹸﻮﺩ ﱠﻻ ﹺﻗ ﹶﺒ ﹶﻞ ﹶﻟ ﹸﻬﻢ‬ ‫ﺎﻝ ﹶﻳﺎ ﹶﺃ ﱡﻳ ﹶﻬﺎ ﺍ ﹾﻟ ﹶﻤ ﹶ ﹸ‬ ‫ﺎﻏ ﹸﺮﻭﻥﹶ ‪ ،‬ﹶﻗ ﹶ‬ ‫ﺑﹺ ﹶﻬﺎ ﹶﻭ ﹶﻟﻨ ﹾﹸﺨ ﹺﺮ ﹶﺟ ﱠﻨ ﹸﻬﻢ ﱢﻣ ﹾﻨ ﹶﻬﺎ ﹶﺃ ﹺﺫ ﱠﻟ ﹰﺔ ﹶﻭ ﹸﻫ ﹾﻢ ﹶﺻ ﹺ‬ ‫ﻸ ﹶﺃ ﱡﻳ ﹸﻜ ﹾﻢ ﹶﻳ ﹾﺄﺗﹺﻴﻨﹺﻲ‬ ‫ﻴﻦ﴾ ﴿ﺍﻟﻨﻤﻞ‪.﴾٣٧-٣٦ :‬‬ ‫ﺑﹺ ﹶﻌ ﹾﺮ ﹺﺷ ﹶﻬﺎ ﹶﻗ ﹾﺒ ﹶﻞ ﹶﺃﻥ ﹶﻳ ﹾﺄ ﹸﺗﻮﻧﹺﻲ ﹸﻣ ﹾﺴ ﹺﻠ ﹺﻤ ﹶ‬

‫ﺍﻟﻤﺘﺪ ﱢﺑﺮ ﻟﻬﺬﻩ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﻳﻤﺔ ﺳﻴﻼﺣﻆ ﱠ‬ ‫ﺃﻥ ﻫﻨﺎﻙ ﻓﺮ ﹰﻗﺎ ﺑﻴﻦ »ﺃﺳﻠﻤﻮﺍ ﻟﻠﻪ ﺭﺏ‬ ‫ﺍﻟﻌﺎﻟﻤﻴﻦ« ﻭ«ﺃﺗﻮﻧﻲ ﻣﺴﻠﻤﻴﻦ‪ «.‬ﻭﻛﺬﻟﻚ ﻣﻦ ﺍﻟﻤﻔﺮﻭﺽ ﺃﻥ ﻳﻘﻒ ﻃﻮﻳ ﹰ‬ ‫ﻼ‬ ‫ﻋﻨﺪ ﻋﺒﺎﺭﺓ »ﺍﻣﺮﺃﺓ ﺗﻤﻠﻜﻬﻢ«‪ ،‬ﻭ »ﺃﺗﻮﻧﻲ ﻣﺴﻠﻤﻴﻦ«‪ ،‬ﻳﻌﻨﻲ ﺍﺳﺘﺴﻠﻤﻮﺍ ﻟﻲ‪.‬‬ ‫ﻭﻫﺬﻩ ﻣﻦ ﺩﻗﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻓﻬﻨﺎ ﺍﻹﺳﻼﻡ ﻟﻴﺲ ﻟﻠﻪ ﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﻦ ﻭﺇ ﱠﻧﻤﺎ‬ ‫ﻟﺴﻠﻴﻤﺎﻥ‪ ،‬ﻭﻧﺠﺪ ﻫﺬﻩ ﺍﻟﺪﻗﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﻌﺠﻴﺒﺔ ﻓﻲ ﻛﻞ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻭﻛﻤﺜﻞﹴ‬

‫ﻋﻠﻴﻬﺎ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪) :‬ﺇﹺﻥﱠ ﺍﻟ ﱠﻠ ﹶﻪ ﹶﻻ ﹶﻳﻐﹾ ﹺﻔ ﹸﺮ ﹶﺃﻥ ﹸﻳﺸﹾ ﹶﺮ ﹶﻙ ﺑﹺ ﹺﻪ ﹶﻭ ﹶﻳﻐﹾ ﹺﻔ ﹸﺮ ﹶﻣﺎ ﹸﺩﻭﻥﹶ ٰﹶﺫﻟﹺ ﹶﻚ ﻟﹺ ﹶﻤﻦ‬

‫ﻴﻤﺎ( ﴿ﺍﻟﻨﺴﺎﺀ‪ ،﴾٤٨ :‬ﻓﺄﺿﺎﻑ‬ ‫ﹶﻳ ﹶﺸ ﹸﺎﺀ ﹶﻭ ﹶﻣﻦ ﹸﻳﺸﹾ ﹺﺮ ﹾﻙ ﺑﹺﺎﻟ ﱠﻠ ﹺﻪ ﹶﻓ ﹶﻘ ﹺﺪ ﺍ ﹾﻓﺘ ﹶﹶﺮ ٰ￯ ﺇﹺ ﹾﺛ ﹰﻤﺎ ﹶﻋ ﹺﻈ ﹰ‬ ‫‪‬‬

‫)ﻭﺇﹺ ﹾﺫ ﹶﻗ ﹶ‬ ‫ﺎﻝ ﹸﻟ ﹾﻘ ﹶﻤﺎﻥﹸ ﹺﻻ ﹾﺑﻨﹺ ﹺﻪ‬ ‫ﺍﻹﺷﺮﺍﻙ ﺇﻟﻰ ﺫﺍﺗﻪ ﺳﺒﺤﺎﻧﻪ ﺍﻟﺬﻱ ﻳﺸﺎﺑﻪ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪ :‬ﹶ‬ ‫ﹶﻭ ﹸﻫ ﹶﻮ ﹶﻳ ﹺﻌ ﹸﻈ ﹸﻪ ﹶﻳﺎ ﹸﺑﻨ ﱠﹶﻲ ﹶﻻ ﺗﹸﺸﹾ ﹺﺮ ﹾﻙ ﺑﹺﺎﻟ ﱠﻠ ﹺﻪ ﺇﹺﻥﱠ ﱢ‬ ‫ﻴﻢ( ﴿ ﻟﻘﻤﺎﻥ‪،﴾١٣:‬‬ ‫ﺍﻟﺸ ﹾﺮ ﹶﻙ ﹶﻟ ﹸﻈ ﹾﻠ ﹲﻢ ﹶﻋ ﹺﻈ ﹲ‬ ‫ﹶ‬ ‫ﻓﻠﻢ ﻳﺠﻌﻞ‬ ‫ﻟﻴﺘﺒﻴﻦ ﺍﻟﻤﻘﺼﻮﺩ‬ ‫ﺍﻟﺸﺮﻙ ﻧﻜﺮ ﹰﺓ ﻭﺇ ﱠﻧﻤﺎ ﺇﺿﺎﻓﺔ ﺇﻟﻰ ﺍﺳﻢ ﺍﻟﺠﻼﻟﺔ ﱠ‬

‫ﺑﺎﻟﺸﺮﻙ ﻭﻫﻮ ﺍﻹﺷﺮﺍﻙ ﺑﺎﻟﻠﻪ )ﺷﺮﻙ ﺍﻷﻟﻮﻫﻴﺔ(‪ ،‬ﻭﻟﻜﻦ ﻧﻼﺣﻆ ﻓﻲ ﺳﻮﺭﺓ‬ ‫ﺍﻷﻧﻌﺎﻡ‪ ،‬ﺃﻥ ﺍﻹﺷﺮﺍﻙ ﻟﻴﺲ ﺑﻤﻌﻨﻰ ﺍﻹﺷﺮﺍﻙ ﺑﺎﻟﻠﻪ ﻭﺇ ﱠﻧﻤﺎ ﺍﻹﺷﺮﺍﻙ ﻓﻲ ﻣﺼﺎﺩﺭ‬

‫ﺍﺳ ﹸﻢ‬ ‫ﺍﻟﺘﺸﺮﻳﻊ )ﺷﺮﻙ ﺭﺑﻮﺑﻴﺔ(‪ ،‬ﺣﻴﺚ ﻳﻘﻮﻝ ﺗﻌﺎﻟﻰ ﹶ‬ ‫)ﻭ ﹶﻻ ﹶﺗ ﹾﺄ ﹸﻛ ﹸﻠﻮﺍ ﹺﻣ ﱠﻤﺎ ﹶﻟ ﹾﻢ ﹸﻳ ﹾﺬ ﹶﻛ ﹺﺮ ﹾ‬ ‫ﺍﻟﺸ ﹶﻴ ﹺ‬ ‫ﻮﺣﻮﻥﹶ ﺇﹺ ﹶﻟ ٰﻰ ﹶﺃ ﹾﻭﻟﹺ ﹶﻴﺎﺋﹺ ﹺﻬ ﹾﻢ ﻟﹺ ﹸﻴ ﹶﺠ ﹺ‬ ‫ﺎﺩ ﹸﻟ ﹸ‬ ‫ﺍﻟ ﱠﻠ ﹺﻪ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻪ ﹶﻭﺇﹺ ﱠﻧ ﹸﻪ ﹶﻟ ﹺﻔ ﹾﺴ ﹲﻖ ﹶﻭﺇﹺﻥﱠ ﱠ‬ ‫ﻮﻛ ﹾﻢ‬ ‫ﺎﻃ ﹶ‬ ‫ﻴﻦ ﹶﻟ ﹸﻴ ﹸ‬ ‫ﻮﻫ ﹾﻢ ﺇﹺ ﱠﻧ ﹸﻜ ﹾﻢ ﹶﻟ ﹸﻤﺸﹾ ﹺﺮ ﹸﻛﻮﻥﹶ ( ﴿ﺍﻷﻧﻌﺎﻡ‪ ،﴾١٢١‬ﻭﻛﺬﻟﻚ ﺍﻹﺷﺮﺍﻙ‬ ‫ﹶﻭﺇﹺﻥﹾ ﹶﺃ ﹶﻃ ﹾﻌﺘ ﹸﹸﻤ ﹸ‬

‫)ﻭ ﹶﻗ ﹶ‬ ‫ﺎﻝ‬ ‫ﻳﺄﺗﻲ ﺑﻤﻌﻨﻰ ﺍﻹﺷﺮﺍﻙ ﻓﻲ ﺍﻟﻌﻤﻞ )ﺷﺮﻙ ﺍﻟﺮﺑﻮﺑﻴﺔ ( ﻛﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪ :‬ﹶ‬

‫ﺍﻟﺸﻴ ﹶﻄﺎﻥﹸ ﹶﻟﻤﺎ ﹸﻗ ﹺﻀﻲ ﹾ ﹶ‬ ‫ﺍﻷ ﹾﻣ ﹸﺮ ﺇﹺﻥﱠ ﺍﻟ ﱠﻠ ﹶﻪ ﹶﻭ ﹶﻋ ﹶﺪ ﹸﻛ ﹾﻢ ﹶﻭ ﹾﻋ ﹶﺪ ﺍ ﹾﻟ ﹶﺤ ﱢﻖ ﹶﻭ ﹶﻭ ﹶﻋﺪﺗ ﹸﱡﻜ ﹾﻢ ﹶﻓ ﹶﺄ ﹾﺧ ﹶﻠ ﹾﻔﺘ ﹸﹸﻜ ﹾﻢ‬ ‫ﱠ‬ ‫ﹶ‬ ‫ﱠﹾ‬ ‫ﹶﻭ ﹶﻣﺎ ﹶﻛﺎﻥﹶ ﻟﹺ ﹶﻲ ﹶﻋ ﹶﻠ ﹾﻴ ﹸﻜﻢ ﱢﻣﻦ ﹸﺳ ﹾﻠ ﹶﻄ ﹴ‬ ‫ﻮﻣﻮﻧﹺﻲ‬ ‫ﺎﺳﺘ ﹶﹶﺠ ﹾﺒﺘ ﹾﹸﻢ ﻟﹺﻲ ﹶﻓ ﹶﻼ ﹶﺗ ﹸﻠ ﹸ‬ ‫ﺎﻥ ﺇﹺ ﱠﻻ ﹶﺃﻥ ﹶﺩ ﹶﻋ ﹾﻮ ﹸﺗ ﹸﻜ ﹾﻢ ﹶﻓ ﹾ‬ ‫ﻮﻣﻮﺍ ﹶﺃ ﹸﻧﻔ ﹶﺴ ﹸﻜﻢ ﱠﻣﺎ ﹶﺃ ﹶﻧﺎ ﺑﹺ ﹸﻤ ﹾﺼ ﹺﺮ ﹺﺧ ﹸﻜ ﹾﻢ ﹶﻭ ﹶﻣﺎ ﹶﺃﻧﺘﹸﻢ ﺑﹺ ﹸﻤ ﹾﺼ ﹺﺮ ﹺﺧ ﱠﻲ ﺇﹺ ﱢﻧﻲ ﹶﻛ ﹶﻔ ﹾﺮ ﹸﺕ ﺑﹺ ﹶﻤﺎ‬ ‫ﹶﻭ ﹸﻟ ﹸ‬ ‫ﻮﻥ ﹺﻣﻦ ﹶﻗ ﹾﺒ ﹸﻞ ﺇﹺﻥﱠ ﱠ‬ ‫ﹶﺃ ﹾﺷ ﹶﺮ ﹾﻛﺘ ﹸﹸﻤ ﹺ‬ ‫ﻴﻢ( ﴿ﺇﺑﺮﺍﻫﻴﻢ‪.﴾٢٢:‬‬ ‫ﺍﻟﻈﺎﻟﹺ ﹺﻤ ﹶ‬ ‫ﻴﻦ ﹶﻟ ﹸﻬ ﹾﻢ ﹶﻋ ﹶﺬ ﹲ‬ ‫ﺍﺏ ﹶﺃﻟﹺ ﹲ‬ ‫ﺇﺫﻥ ﻳﺠﺐ ﹾ‬ ‫ﺃﻥ ﻧﻔﻬﻢ ﻣﻌﻨﻰ ﺍﻹﺷﺮﺍﻙ ﺍﻟﻤﻘﺼﻮﺩ ﺑﻪ ﻣﻦ ﺳﻴﺎﻕ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ‪،‬‬ ‫ﻟﻠﻪ ﻭﺃﻥ ﹸﻳ ﹺ‬ ‫ﺍﻟﺸﺨﺺ ﹺ‬ ‫ﻛﺒﻴﺮ ﺑﻴﻦ ﺃﻥ ﹸﻳ ﹺ‬ ‫ﻭﻛﺬﺍ ﺑﺎﻟﻨﺴﺒﺔ »ﻷﺳﻠﻤﻮﺍ«‪ ،‬ﹲ‬ ‫ﺴﻠﻢ‬ ‫ﺴﻠﻢ‬ ‫ﹸ‬ ‫ﻓﻔﺮﻕ ﹲ‬ ‫ﻟﺴﻴﺪﻧﺎ ﺳﻠﻴﻤﺎﻥ ﻭﻻ ﺳﺒﻴﻞ ﻟﻠﻤﺸﺎﺑﻬﺔ ﺑﻴﻦ ﺍﻻﺛﻨﻴﻦ ﻣﻄﻠ ﹰﻘﺎ‪ ،‬ﻓﺴﻴﺪﻧﺎ ﺳﻠﻴﻤﺎﻥ‬ ‫‪‬‬

‫ ﺣﺎﺷﺎﻩ ‪ -‬ﺃﻥ ﻳﺠﺒﺮ ﺃﺣﺪﹰ ﺍ ﻋﻠﻰ ﺍﻋﺘﻨﺎﻕ ﺍﻟﺪﻳﻦ ﺑﺪﻭﻥ ﺍﻗﺘﻨﺎﻉ‪ ،‬ﻭﻟﺬﻟﻚ ﻳﺒﺎﺩﺭ‬‫ﹺ‬ ‫ﹺ‬ ‫ﺟﻠﺐ ﺩﻟﻴﻞﹴ‬ ‫ﺻﺤ ﹶﺔ‬ ‫ﺇﻟﻰ‬ ‫ﺍﺩﻋﺎﺋﻪ‪ ،‬ﻭ ﹶﻣﻦ ﺷﺎﺀ‬ ‫ﹴ‬ ‫ﻣﻘﻨﻊ ﻟﻠﺴﻴﺪﺓ ﺑﻠﻘﻴﺲ ﺣﺘﻰ ﹸﻳﺜﺒﺖ ﱠ‬ ‫ﻓﻠﻴﺆﻣﻦ ﻭ ﹶﻣﻦ ﺷﺎﺀ ﻓﻠﻴﻜﻔﺮ‪ ،‬ﻭﻟﻜﻦ ﻗﺪ ﻳﺘﺒﺎﺩﺭ ﺇﻟﻰ ﺍﻟﺬﻫﻦ ﻟﻤﺎﺫﺍ ﻳﺪﻋﻮﻫﻢ‬ ‫ﻫﺪﻓﻪ‬ ‫ﻟ ﹸﻴﺴﻠﻤﻮﺍ ﻟﻪ ﺇﻥ ﻟﻢ ﻳﻜﻦ‬ ‫ﺇﺟﺒﺎﺭﻫﻢ ﻋﻠﻰ ﺍﻹﻳﻤﺎﻥ ﻭﺍﻟﻌﻘﻴﺪﺓ؟ ﻭﺍﻟﺠﻮﺍﺏ‬ ‫ﹸ‬ ‫ﹸ‬ ‫ﻫﻮ ﻓﻲ ﻛﻠﻤﺔ »ﺗﻤﻠﻜﻬﻢ« ﺍﻟﻮﺍﺭﺩﺓ ﻓﻲ ﺍﻵﻳﺔ ﺭﻗﻢ ‪ ٢٣‬ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﻨﻤﻞ‪،‬‬ ‫ﻭﻫﻨﺎ ﹲ‬ ‫ﻛﺒﻴﺮ ﻋﻦ ﻛﻠﻤﺔ »ﺗﺤﻜﻤﻬﻢ« ﻓﻤﻮﻗﻒ ﺳﻠﻴﻤﺎﻥ ﻫﻨﺎ ﻻ ﻳﺨﺘﻠﻒ‬ ‫ﻓﺮﻕ ﹲ‬ ‫ﻋﻦ ﻣﻮﻗﻒ ﺟﻤﻴﻊ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﻤﺮﺳﻠﻴﻦ ﺑﺮﻓﺾ ﺍﻻﺳﺘﻌﺒﺎﺩ ﻭﺍﻟﻈﻠﻢ‪ ،‬ﻭﻫﻮ‬ ‫ﻳﺸﺎﺑﻪ ﺇﻟﻰ ﺣﺪﱟ ﻛﺒﻴ ﹴﺮ ﻃﻠﺐ ﺳﻴﺪﻧﺎ ﻣﻮﺳﻰ ﻣﻦ ﻓﺮﻋﻮﻥ ﺃﻥ ﹸﻳﻄﻠﻖ ﻣﻌﻪ ﺑﻨﻲ‬ ‫ﹸ‬ ‫ﺇﺳﺮﺍﺋﻴﻞ‪ ،‬ﺃﻣﺎ ﺃﻥ ﻳﺆﻣﻦ ﺑﻨﻮ ﺇﺳﺮﺍﺋﻴﻞ ﺃﻭ ﻳﻜﻔﺮﻭﺍ ﻓﻠﻴﺴﺖ ﻣﺴﺆﻭﻟﻴﺔ ﻣﻮﺳﻰ‪،‬‬ ‫ﻭﺃﻗﺼﻰ ﻣﺴﺆﻭﻟﻴﺔ ﻟﻪ ﻫﻮ ﺩﻋﻮﺗﻬﻢ ﺇﻟﻰ ﺍﻟﻠﻪ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﺘﺒﺸﻴﺮ ﻭﺍﻹﻧﺬﺍﺭ‪،‬‬ ‫ﹶ‬ ‫ﺍﻟﻌﺠﻞ‪ ،‬ﻭﺑﺎﻟﺘﺎﻟﻲ ﱠ‬ ‫ﻭﻗﺪ ﺃﺛﺒﺘﺖ ﺍﻷﺣﺪﺍﺙ ﱠ‬ ‫ﺃﻥ ﹶ‬ ‫ﻛﻔﺮ ﻭﻋﺒﺪﹶ‬ ‫ﻃﻠﺐ‬ ‫ﻓﺈﻥ ﹶ‬ ‫ﺑﻌﻀﻬﻢ ﹶ‬

‫ﹺ‬ ‫ﹺ‬ ‫ﺑﺴﺒﺐ ﻛﻮﻧﻬﻢ ﻣﺆﻣﻨﻴﻦ ﻣﻦ ﺍﻟﻄﺮﺍﺯ ﺍﻟﻔﺮﻳﺪ ﻭﺷﻌﺐ ﺍﻟﻠﻪ‬ ‫ﺇﺧﺮﺍﺟﻬﻢ ﻟﻢ ﻳﻜﻦ‬ ‫ﺍﻟﻤﺨﺘﺎﺭ‪ ،‬ﻭﺇ ﱠﻧﻤﺎ‬ ‫ﺗﺨﻠﻴﺼﺎ ﻟﻬﻢ ﻣﻦ ﺟﺒﺮﻭﺕ ﻓﺮﻋﻮﻥ‪ .‬ﺍﻟﺴﺆﺍﻝ ﺍﻷﻫﻢ ﺑﻌﺪ ﻛﻞ‬ ‫ﹰ‬ ‫ﻣﺒﺮﺭ ﻟﻤﻦ ﻳﻘﻮﻝ ﱠ‬ ‫ﺇﻥ ﺍﻹﺳﻼﻡ ﺃﻭ ﺍﻷﻧﺒﻴﺎﺀ ﻳﺒﺮﺭﻭﻥ ﺍﻟﻘﺘﺎﻝ ﻋﻠﻰ‬ ‫ﻫﺬﺍ‪ :‬ﻫﻞ ﻫﻨﺎﻙ ﹲ‬ ‫ﺍﻟﻌﻘﻴﺪﺓ؟؟ ﻭﺳﻴﻜﻮﻥ ﺟﻮﺍﺏ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﻫﻮ ﱠ‬ ‫ﺃﻥ ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ﺷﺮﻋﺖ‬ ‫ﹴ‬ ‫ﺫﻟﻚ‪ .‬ﻭﻟﺬﺍ ﺳﻨﺘﻨﺎﻭﻝ ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ﺍﻟﻤﺒﺎﺭﻛﺔ ﺑﺘﻔﺼﻴﻞﹴ‬ ‫ﺩﻗﻴﻖ ﻓﻲ ﺍﻟﺴﻄﻮﺭ‬ ‫‪‬‬

‫ﹴ‬ ‫ﹲ‬ ‫ﺍﻟﻘﺎﺩﻣﺔ‪ ،‬ﻭﻳﺠﺐ ﺃﻥ ﻧﻔﻬﻢ ﹸﻣﻘﺪﱠ ﹰﻣﺎ ﱠ‬ ‫ﺑﺤﺎﺩﺛﺔ‬ ‫ﻣﺨﺼﻮﺻﺔ‬ ‫ﺃﻥ ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ‬

‫ﻣﻌﻴ ﹴ‬ ‫ﻨﺔ ﻭﻻ ﻳﺠﻮﺯ ﺗﻌﻤﻴﻤﻬﺎ‪ ،‬ﻭﺑﻮﺟﻮﺩ ﺁﻳﺎﺕ ﺗﺸﺮﻳﻊ ﺍﻟﻘﺘﺎﻝ ﻓﻲ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‬ ‫ﱠ‬

‫ﺺ ﺍﻟﻌﺎﻡ‪.‬‬ ‫ﺍﻟﺨﺎﺹ‬ ‫ﻌﻤﻢ‬ ‫ﻭﻧﺨﺼ ﹶ‬ ‫ﱢ‬ ‫ﱠ‬ ‫ﻭﻫﻲ ﺁﻳﺎﺕ ﻋﺎﻣﺔ‪ ،‬ﻓﻴﺠﺐ ﻋﻠﻴﻨﺎ ﺃﻥ ﻻ ﹸﻧ ﱢ‬

‫ﻭﺇ ﱠﻧﻤﺎ ﻧ ﹼﺘﺒﻊ ﺍﻟﻌﺎﻡ‪ ،‬ﻭﺍﻟﺨﺎﺹ ﹸﻳ ﱠﺘﺒﻊ ﻓﻘﻂ ﻓﻲ ﻣﻜﺎﻧﻪ ﺍﻟﻤﺨﺼﺺ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ‬

‫ﹺ‬ ‫ﹶ‬ ‫ﹸ‬ ‫ﻳﻔﺮﺽ ﻋﻠﻰ‬ ‫ﻣﻮﺿﻌﻪ ﻟ ﹸﻴﻼﺋﻢ ﻫﻮﺍ ﹸﻩ ﻭﻛﺄ ﱠﻧ ﹸﻪ‬ ‫ﺍﻟﻜﻠﻢ ﻋﻦ‬ ‫ﻳﺤﺮﻑ‬ ‫ﻷﻱ ﺃﺣﺪ ﺃﻥ‬ ‫ﹶ‬

‫ﺍﻟﻤﺴﻠﻤﻴﻦ ﻭﻋﻠﻰ ﺍﻟﻠﻪ ﺍﻋﺘﻘﺎﺩ ﹸﻩ‪ ) ،‬ﹸﻗ ﹾﻞ ﹶﺃ ﹸﺗ ﹶﻌ ﱢﻠ ﹸﻤﻮﻥﹶ ﺍﻟ ﱠﻠ ﹶﻪ ﺑﹺ ﹺﺪﻳﻨﹺ ﹸﻜ ﹾﻢ ﹶﻭﺍﻟ ﱠﻠ ﹸﻪ ﹶﻳ ﹾﻌ ﹶﻠ ﹸﻢ ﹶﻣﺎ ﹺﻓﻲ‬ ‫ﹶ‬

‫ﺍﺕ ﹶﻭ ﹶﻣﺎ ﹺﻓﻲ ﹾ ﹶ‬ ‫ﺎﻭ ﹺ‬ ‫ﺍﻷ ﹾﺭ ﹺ‬ ‫ﻴﻢ( ﴿ﺍﻟﺤﺠﺮﺍﺕ‪.﴾١٦ :‬‬ ‫ﺍﻟﺴ ﹶﻤ ﹶ‬ ‫ﺽ ﹶﻭﺍﻟ ﱠﻠ ﹸﻪ ﺑﹺ ﹸﻜ ﱢﻞ ﹶﺷ ﹾﻲ ﹴﺀ ﹶﻋ ﹺﻠ ﹲ‬ ‫ﱠ‬

‫‪‬‬ ‫ﹸ‬ ‫ﺗﺤﺮﻳﻒ ﻣﻌﻨﺎﻫﺎ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻫﻲ ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ‪ ،‬ﻟﻸﺳﻒ‬ ‫ﺗﻢ‬ ‫ﺃﻛﺜﺮ ﺳﻮﺭﺓ ﱠ‬ ‫ﻛﻞ ﻣﺎ ﻓﻴﻬﺎ‪ ،‬ﻭﺗﻢ ﺍﻟﺘﺮﻛﻴﺰ ﻋﻠﻰ ﺑﻀﻌﺔ ﹴ‬ ‫ﺍﻟﺸﺪﻳﺪ‪ ،‬ﻭﻗﺪ ﺃﻫﻤﻞ ﱡ‬ ‫ﺁﻳﺎﺕ ﻣﻦ ﻗﺒﻞ‬

‫ﺍﻟﻤﺘﻄﺮﻓﻴﻦ‪ ،‬ﻣﺜﻞ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ ﻓﻲ ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ‪ ) :‬ﹶﻓﺈﹺ ﹶﺫﺍ ﺍﻧﺴ ﹶﻠ ﹶﺦ ﹾ ﹶ‬ ‫ﺍﻷ ﹾﺷ ﹸﻬ ﹸﺮ ﺍ ﹾﻟ ﹸﺤ ﹸﺮ ﹸﻡ‬ ‫ﹶ‬ ‫ﱢ‬ ‫ﻭﻫ ﹾﻢ ﹶﻭﺍ ﹾﻗ ﹸﻌﺪﹸ ﻭﺍ ﹶﻟ ﹸﻬ ﹾﻢ‬ ‫ﺍﺣ ﹸﺼ ﹸﺮ ﹸ‬ ‫ﻮﻫ ﹾﻢ ﹶﻭ ﹸﺧ ﹸﺬ ﹸ‬ ‫ﻴﻦ ﹶﺣ ﹾﻴ ﹸﺚ ﹶﻭ ﹶﺟﺪﺗ ﹸﱡﻤ ﹸ‬ ‫ﹶﻓﺎ ﹾﻗ ﹸﺘ ﹸﻠﻮﺍ ﺍ ﹾﻟ ﹸﻤﺸﹾ ﹺﺮ ﹺﻛ ﹶ‬ ‫ﻭﻫ ﹾﻢ ﹶﻭ ﹾ‬ ‫ﺍﻟﺰ ﹶﻛﺎ ﹶﺓ ﹶﻓ ﹶﺨ ﱡﻠﻮﺍ ﹶﺳﺒﹺ ﹶﻴﻠ ﹸﻬ ﹾﻢ ﺇﹺﻥﱠ ﺍﻟ ﱠﻠ ﹶﻪ‬ ‫ﺍﻟﺼ ﹶﻼ ﹶﺓ ﹶﻭﺁ ﹶﺗ ﹸﻮﺍ ﱠ‬ ‫ﹸﻛ ﱠﻞ ﹶﻣ ﹾﺮ ﹶﺻ ﹴﺪ ﹶﻓﺈﹺﻥ ﹶﺗﺎ ﹸﺑﻮﺍ ﹶﻭ ﹶﺃ ﹶﻗ ﹸﺎﻣﻮﺍ ﱠ‬ ‫ﻮﻫ ﹾﻢ ﹸﻳ ﹶﻌ ﱢﺬ ﹾﺑ ﹸﻬ ﹸﻢ ﺍﻟ ﱠﻠ ﹸﻪ ﺑﹺ ﹶﺄ ﹾﻳ ﹺﺪ ﹸ‬ ‫ﻳﻜ ﹾﻢ ﹶﻭ ﹸﻳ ﹾﺨ ﹺﺰ ﹺﻫ ﹾﻢ‬ ‫ﻴﻢ( ﴿ ‪ ﴾٥‬ﻭﻛﺬﻟﻚ‪ ) :‬ﹶﻗﺎﺗﹺ ﹸﻠ ﹸ‬ ‫ﹶﻏ ﹸﻔ ﹲ‬ ‫ﻮﺭ ﱠﺭ ﹺﺣ ﹲ‬

‫ﻨﺼ ﹾﺮ ﹸﻛ ﹾﻢ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻬ ﹾﻢ ﹶﻭ ﹶﻳﺸﹾ ﹺ‬ ‫ﻴﻦ( ﴿‪ ،﴾١٤‬ﻭﻛﺬﻟﻚ ﻗﻮﻟﻪ‬ ‫ﻭﺭ ﹶﻗ ﹾﻮ ﹴﻡ ﱡﻣﺆﹾ ﹺﻣﻨﹺ ﹶ‬ ‫ﹶﻭ ﹶﻳ ﹸ‬ ‫ﻒ ﹸﺻﺪﹸ ﹶ‬

‫ﻳﻦ ﹶﻻ ﹸﻳﺆﹾ ﹺﻣ ﹸﻨﻮﻥﹶ ﺑﹺﺎﻟ ﱠﻠ ﹺﻪ ﹶﻭ ﹶﻻ ﺑﹺﺎ ﹾﻟ ﹶﻴ ﹾﻮ ﹺﻡ ﹾﺍﻵ ﹺﺧ ﹺﺮ ﹶﻭ ﹶﻻ ﹸﻳ ﹶﺤ ﱢﺮ ﹸﻣﻮﻥﹶ ﹶﻣﺎ‬ ‫ﺗﻌﺎﻟﻰ‪ ) :‬ﹶﻗﺎﺗﹺ ﹸﻠﻮﺍ ﺍ ﱠﻟ ﹺﺬ ﹶ‬ ‫‪‬‬

‫ﹶﺎﺏ ﹶﺣ ﱠﺘ ٰﻰ‬ ‫ﻳﻦ ﺍ ﹾﻟ ﹶﺤ ﱢﻖ ﹺﻣ ﹶﻦ ﺍ ﱠﻟ ﹺﺬ ﹶ‬ ‫ﹶﺣ ﱠﺮ ﹶﻡ ﺍﻟ ﱠﻠ ﹸﻪ ﹶﻭ ﹶﺭ ﹸﺳﻮ ﹸﻟ ﹸﻪ ﹶﻭ ﹶﻻ ﹶﻳ ﹺﺪﻳ ﹸﻨﻮﻥﹶ ﹺﺩ ﹶ‬ ‫ﻳﻦ ﹸﺃﻭ ﹸﺗﻮﺍ ﺍ ﹾﻟ ﹺﻜﺘ ﹶ‬ ‫ﹸﻳ ﹾﻌ ﹸﻄﻮﺍ ﺍ ﹾﻟ ﹺﺠ ﹾﺰ ﹶﻳ ﹶﺔ ﹶﻋﻦ ﹶﻳ ﹴﺪ ﹶﻭ ﹸﻫ ﹾﻢ ﹶﺻ ﹺ‬ ‫ﺎﻏ ﹸﺮﻭﻥﹶ ( ﴿‪.﴾٢٩‬‬ ‫ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ﻧﺰﻟﺖ ﻓﻲ ﺃﻭﺍﺧﺮ ﺣﻴﺎﺓ ﺍﻟﺮﺳﻮﻝ ﻭﺑﻌﺪ ﺍﻟﻌﻮﺩﺓ ﻣﻦ ﻏﺰﻭﺓ ﺗﺒﻮﻙ‪.‬‬ ‫ﻭﻟﻸﺳﻒ‪ ،‬ﺑﺎﻟﺮﻏﻢ ﻣﻦ ﺍﻟﺸﻮﺍﻫﺪ ﺍﻟﻜﺜﻴﺮﺓ ﻓﻲ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﺍﻟﺘﻲ ﺗﺜﺒﺖ‬ ‫ﺧﺼﻮﺻﻴﺘﻬﺎ ﱠﺇﻻ ﱠ‬ ‫ﺇﻥ ﺍﻟﻜﺜﻴﺮ ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻳﺮﻳﺪﻭﻥ ﺟﻌﻞ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ‬ ‫ﻭﺗﺨﻴﻴﺮﻫﻢ ﺑﻴﻦ‬ ‫ﺃﺳﺎﺳﺎ ﻟﺤﺮﻭﺏ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻭﻗﺘﺎﻟﻬﻢ ﺍﻟﻤﺸﺮﻛﻴﻦ ﻗﺎﻃﺒ ﹰﺔ‬ ‫ﹰ‬ ‫ﹲ‬

‫ﺍﻟﻘﺘﻞﹺ ﻭﺍﻹﺳﻼ ﹺﻡ‪ .‬ﻭﻗﺘﺎﻝ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻗﺎﻃﺒ ﹰﺔ ﻭﺗﺨﻴﻴﺮﻫﻢ ﻣﺎ ﺑﻴﻦ ﺍﻹﺳﻼ ﹺﻡ‬ ‫ﺃﻭ ﺍﻟﺠﺰﻳﺔ ﺃﻭ ﺍﻟﻘﺘﻞ‪ ،‬ﻣﺘﺠﺎﻭﺯﻳﻦ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﻤﺒﺎﺭﻛﺔ‪،‬‬ ‫ﻭﻋﻠﻰ ﺭﺃﺳﻬﺎ‪ ،‬ﺁﻳﺎﺕ ﺗﺸﺮﻳﻊ ﺍﻟﻘﺘﺎﻝ ﺍﻟﻮﺍﺿﺤﺔ ﻟﻠﻤﺴﻠﻤﻴﻦ ﻓﻲ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪،‬‬ ‫ﺍﻟﺘﻲ ﺗﻔﺮﺽ ﻋﻠﻰ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻗﺘﺎﻝ ﺍﻟﻤﻌﺘﺪﻱ ﺍﻟﻤﻘﺎﺗﻞ ﻓﻘﻂ‪ ،‬ﻭﺍﻵﻳﺎﺕ‬ ‫ﺍﻟﺘﻲ ﺗﻔﺮﺽ ﻋﻠﻰ ﺍﻟﻤﺴﻠﻤﻴﻦ ﱠﺑﺮ ﹶﻣﻦ ﹸﻳﺨﺎﻟﻔﻬﻢ ﻣﺎ ﺩﺍﻣﻮﺍ ﻻ ﻳﻘﺎﺗﻠﻮﻧﻬﻢ ﻭﻟﻢ‬ ‫ﻳﺨﺮﺟﻮﻫﻢ ﻣﻦ ﺩﻳﺎﺭﻫﻢ‪ ،‬ﻭﺁﻳﺔ »ﻻ ﺇﻛﺮﺍﻩ ﻓﻲ ﺍﻟﺪﻳﻦ« ﻭﻏﻴﺮﻫﺎ ﺍﻟﻜﺜﻴﺮ ﻣﻦ‬ ‫ﺍﻵﻳﺎﺕ ﺍﻟﺘﻲ ﻻ ﻳﻤﻜﻦ ﺑﻜﻞ ﹴ‬ ‫ﺣﺎﻝ ﻣﻦ ﺍﻷﺣﻮﺍﻝ ﻧﺴﺨﻬﺎ ﺑﺴﻮﺭﺓ‪ ،‬ﻭﺍﺿﺢ‬ ‫ﹲ‬ ‫ﻭﺿﻮﺡ ﱠ‬ ‫ﺧﺼﻮﺻﻴﺘﻬﺎ ﻓﻬﻲ‪:‬‬ ‫ﻣﺨﺼﻮﺻﺔ‪ .‬ﱠﺃﻣﺎ ﺩﻻﺋﻞ‬ ‫ﺍﻟﺸﻤﺲ ﺇ ﱠﻧﻬﺎ‬ ‫ﹶ‬ ‫ﱠ‬ ‫ﹴ‬ ‫ﹺ‬ ‫ﹴ‬ ‫ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻟﻮ ﻛﺎﻧﺖ‬ ‫ﻹﺑﻼﻍ‬ ‫ﺧﺎﺹ ﺇﻟﻰ ﻣﻜﺔ‬ ‫ﻧﺒﻮﻱ‬ ‫ﺃﻭ ﹰﻻ ‪ -‬ﺇﺭﺳﺎﻝ‬ ‫ﻣﺒﻌﻮﺙ ﱟ‬ ‫ﹺ‬

‫ﹴ‬ ‫ﹺ‬ ‫ﻣﺒﻌﻮﺙ ﺑﺪﻟﻴﻞﹺ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ ﻓﻲ ﺃﻭﻝ‬ ‫ﻹﺭﺳﺎﻝ‬ ‫ﻣﺒﺮﺭ‬ ‫ﻋﺎﻣﺔ ﻟﻤﺎ ﻛﺎﻥ ﻫﻨﺎﻙ ﹲ‬ ‫‪‬‬

‫ﹴ‬ ‫ﻳﻦ ﹶﻋﺎﻫﹶ ﺪﺗﱡﻢ ﱢﻣ ﹶﻦ‬ ‫ﺁﻳﺔ ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ‪ ) :‬ﹶﺑ ﹶﺮ ﹶﺍﺀ ﹲﺓ ﱢﻣ ﹶﻦ ﺍﻟ ﱠﻠ ﹺﻪ ﹶﻭ ﹶﺭ ﹸﺳﻮﻟﹺ ﹺﻪ ﺇﹺ ﹶﻟﻰ ﺍ ﱠﻟ ﹺﺬ ﹶ‬

‫ﹲ‬ ‫ﻴﻦ(‪ ،‬ﺣﻴﺚ ﺇﻥ ﺍﻟﺒﺮﺍﺀﺓ‬ ‫ﺗﻤﺖ ﹸﻣﻌﺎﻫﺪﺗﻬﻢ ﻣﻦ‬ ‫ﺍ ﹾﻟ ﹸﻤﺸﹾ ﹺﺮ ﹺﻛ ﹶ‬ ‫ﻣﺨﺼﻮﺻﺔ ﹶ‬ ‫ﺑﻤﻦ ﱠ‬ ‫ﺍﻟﻤﺸﺮﻛﻴﻦ‪ ،‬ﻭﻧﻘﻀﻮﺍ ﺍﻟﻌﻬﺪ ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﻟﻮﺟﻮﺩ ﺁﻳﺔ ﺗﺴﺘﺜﻨﻲ ﺍﻟﻤﺸﺮﻛﻴﻦ‬ ‫ﺍﻟﺬﻳﻦ ﻟﻢ ﻳﻨﻘﻀﻮﺍ ﺍﻟﻌﻬﺪ‪.‬‬ ‫ﺛﺎﻧ ﹰﻴﺎ‪ -‬ﻣﻬﻠﺔ ﺍﻷﺷﻬﺮ ﺍﻷﺭﺑﻌﺔ ﺍﻟﻤﻤﻨﻮﺣﺔ ﻟﻠﻤﻌﺎﻫﺪﻳﻦ‪ ،‬ﻣﻦ ﺍﻟﻤﺸﺮﻛﻴﻦ‬ ‫ﻭﻣﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﻤﻨﺎﻓﻘﻴﻦ ﺍﻟﻤﺘﺬﺑﺬﺑﻴﻦ‪ .‬ﻭﻫﺬﻩ ﻭﺣﺪﻫﺎ ﻛﺎﻓﻴﺔ ﻹﺑﻄﺎﻝ‬

‫ﻴﺤﻮﺍ‬ ‫ﻋﻤﻮﻣﻴﺔ ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ﻟﻜﻞ ﻣﻜﺎﻥ ﻭﺯﻣﺎﻥ ﺑﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪ ) :‬ﹶﻓ ﹺﺴ ﹸ‬ ‫ﹺﻓﻲ ﹾ ﹶ‬ ‫ﺍﻷ ﹾﺭ ﹺ‬ ‫ﺽ ﹶﺃ ﹾﺭ ﹶﺑ ﹶﻌ ﹶﺔ ﹶﺃ ﹾﺷ ﹸﻬ ﹴﺮ ﹶﻭ ﹾﺍﻋ ﹶﻠ ﹸﻤﻮﺍ ﹶﺃ ﱠﻧ ﹸﻜ ﹾﻢ ﹶﻏ ﹾﻴ ﹸﺮ ﹸﻣ ﹾﻌ ﹺﺠ ﹺﺰﻱ ﺍﻟ ﱠﻠ ﹺﻪ ﹶﻭ ﹶﺃﻥﱠ ﺍﻟ ﱠﻠ ﹶﻪ ﹸﻣ ﹾﺨ ﹺﺰﻱ‬ ‫ﻳﻦ( ﴿ﺍﻟﺘﻮﺑﺔ‪.﴾٢ :‬‬ ‫ﺍ ﹾﻟ ﹶﻜ ﹺﺎﻓ ﹺﺮ ﹶ‬

‫ﺛﺎﻟ ﹰﺜﺎ‪ -‬ﺍﺳﺘﺜﻨﺎﺀ ﺍﻟﻤﺸﺮﻛﻴﻦ ﺍﻟﺬﻱ ﺃﻭﻓﻮﺍ ﺑﻌﻬﺪﻫﻢ ﺇﻟﻰ ﺭﺳﻮﻝ ﺍﻟﻠﻪ‪ .‬ﻭﻫﺬﻩ‬ ‫ﻋﻤﻮﻣﻴ ﹺﺔ ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ﻟﻜﻞ ﺯﻣﺎﻥ ﻭﻣﻜﺎﻥ‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻭﺣﺪﻫﺎ ﻛﺎﻓﻴﺔ ﻹﺑﻄﺎﻝ‬ ‫ﱠ‬ ‫ﹺ‬ ‫ﺑﺪﻟﻴﻞﹺ‬ ‫ﻴﻦ ﹸﺛ ﱠﻢ‬ ‫ﻳﻦ ﹶﻋﺎﻫﹶ ﺪﺗﱡﻢ ﱢﻣ ﹶﻦ ﺍ ﹾﻟ ﹸﻤﺸﹾ ﹺﺮ ﹺﻛ ﹶ‬ ‫ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ ﻓﻲ ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ‪) :‬ﺇﹺ ﱠﻻ ﺍ ﱠﻟ ﹺﺬ ﹶ‬

‫ﻮﻛ ﹾﻢ ﹶﺷ ﹾﻴﺌﹰﺎ ﹶﻭ ﹶﻟ ﹾﻢ ﹸﻳ ﹶﻈ ﹺ‬ ‫ﹶﻟ ﹾﻢ ﹶﻳ ﹸﻨﻘ ﹸﺼ ﹸ‬ ‫ﺎﻫ ﹸﺮﻭﺍ ﹶﻋ ﹶﻠ ﹾﻴ ﹸﻜ ﹾﻢ ﹶﺃ ﹶﺣﺪﹰ ﺍ ﹶﻓ ﹶﺄﺗﹺ ﱡﻤﻮﺍ ﺇﹺ ﹶﻟ ﹾﻴ ﹺﻬ ﹾﻢ ﹶﻋ ﹾﻬ ﹶﺪ ﹸﻫ ﹾﻢ ﺇﹺ ﹶﻟ ٰﻰ‬ ‫ﻴﻦ( ﴿ﺍﻟﺘﻮﺑﺔ‪.﴾٤ :‬‬ ‫ﹸﻣﺪﱠ ﺗﹺ ﹺﻬ ﹾﻢ ﺇﹺﻥﱠ ﺍﻟ ﱠﻠ ﹶﻪ ﹸﻳ ﹺﺤ ﱡﺐ ﺍ ﹾﻟ ﹸﻤ ﱠﺘ ﹺﻘ ﹶ‬ ‫ﺭﺍﺑﻌﺎ‪ -‬ﻋﺪﻡ ﻗﺘﺎﻝ ﺍﻟﻤﺸﺮﻙ ﻏﻴﺮ ﺍﻟﻤﻘﺎﺗﻞ‪ .‬ﺑﻞ ﻭﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﺟﻮﺏ‬ ‫ﹰ‬

‫ﹺ‬ ‫ﻛﻼﻡ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﺁﻣﻦ ﺃﻡ ﻟﻢ ﻳﺆﻣﻦ‪ ،‬ﻭﻟﻴﺲ‬ ‫ﺇﺑﻼﻏﻪ‬ ‫ﺍﻟﻠﻪ ﺛﻢ‬ ‫ﺇﻳﻮﺍﺋﻪ‬ ‫ﹸ‬ ‫ﻣﺄﻣﻨﻪ ﺳﻮﺍ ﹰﺀ ﹶ‬ ‫ﻭﺇﺳﻤﺎﻋﻪ ﹶ‬ ‫‪‬‬

‫ﹺ‬ ‫ﻣﻮﺍﺿﻌﻪ ﺑﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ ﻓﻲ‬ ‫ﺍﻟﻜﻠﻢ ﻋﻦ‬ ‫ﻳﺤﺮﻓﻮﻥ‬ ‫ﹶ‬ ‫ﻗﺘﻠﻪ ﻛﻤﺎ ﻳﺪﹼ ﻋﻲ ﹶﻣﻦ ﱢ‬

‫ﺎﺭ ﹶﻙ ﹶﻓ ﹶﺄ ﹺﺟ ﹾﺮ ﹸﻩ ﹶﺣ ﱠﺘ ٰﻰ ﹶﻳ ﹾﺴ ﹶﻤ ﹶﻊ‬ ‫)ﻭﺇﹺﻥﹾ ﹶﺃ ﹶﺣﺪﹲ ﱢﻣ ﹶﻦ ﺍ ﹾﻟ ﹸﻤﺸﹾ ﹺﺮ ﹺﻛ ﹶ‬ ‫ﺍﻟﺴﻮﺭﺓ ﻧﻔﺴﻬﺎ‪ :‬ﹶ‬ ‫ﺍﺳﺘ ﹶﹶﺠ ﹶ‬ ‫ﻴﻦ ﹾ‬ ‫ﹶﻛ ﹶﻼ ﹶﻡ ﺍﻟ ﱠﻠ ﹺﻪ ﹸﺛ ﱠﻢ ﹶﺃ ﹾﺑ ﹺﻠﻐﹾ ﹸﻪ ﹶﻣ ﹾﺄ ﹶﻣ ﹶﻨ ﹸﻪ ٰﹶﺫﻟﹺ ﹶﻚ ﺑﹺ ﹶﺄ ﱠﻧ ﹸﻬ ﹾﻢ ﹶﻗ ﹾﻮ ﹲﻡ ﱠﻻ ﹶﻳ ﹾﻌ ﹶﻠ ﹸﻤﻮﻥﹶ ( ﴿ﺍﻟﺘﻮﺑﺔ‪.﴾٦ :‬‬ ‫ﹺ‬ ‫ﺧﺎﻣﺴﺎ‪ -‬ﱠ‬ ‫ﺑﺎﻟﻘﺘﺎﻝ‪ -‬ﻭﻛﻤﺎ ﱠﺑﻴ ﹼﻨﺎ ﺳﺎﺑ ﹰﻘﺎ‪-‬‬ ‫ﺍﻟﺨﺎﺻ ﹺﺔ‬ ‫ﺇﻥ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‬ ‫ﱠ‬ ‫ﹰ‬

‫ﺑﺄﻣﺮﻳﻦ ﻻ ﹶ‬ ‫ﹺ‬ ‫ﺛﺎﻟﺚ ﻟﻬﻤﺎ‬ ‫ﻣﺤﺼﻮﺭﺍ‬ ‫ﺗﺘﻀﺎﻓﺮ ﻓﻲ ﺟﻌﻞ ﻗﺘﺎﻝ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻟﻐﻴﺮﻫﻢ‬ ‫ﹰ‬ ‫ﹸ‬

‫ﻭﺩﻓﺎﻋﺎ ﻋﻦ ﺍﻟﻤﻈﻠﻮﻣﻴﻦ‪ .‬ﻭﻋﻠﻴﻪ ﻓﺈﻥ ﺍﻹﻳﻤﺎﻥ ﺑﺄﻥ‬ ‫ﺩﻓﺎﻋﺎ ﻋﻦ ﺍﻟﻨﻔﺲ‪،‬‬ ‫ﹰ‬ ‫ﻭﻫﻤﺎ‪ :‬ﹰ‬ ‫ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ‪ ،‬ﻭﺑﺎﻟﺮﻏﻢ ﻣﻦ ﺧﺼﻮﺻﻴﺘﻬﺎ ﻟﻸﺳﺒﺎﺏ ﺍﻷﺭﺑﻌﺔ ﺍﻟﺘﻲ ﺫﻛﺮﻧﺎﻫﺎ‬ ‫ﺃﻋﻼﻩ‪ ،‬ﺗﻨﺴﺦ ﻛﻞ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﺨﺎﺻﺔ ﺑﺎﻟﻘﺘﺎﻝ‪ ،‬ﺗﺴﺘﻠﺰﻡ ﺍﻹﻳﻤﺎﻥ ﺑﺄﻧﻬﺎ‬ ‫ﹴ‬ ‫ﻣﺤﻤﺪ ﻣﻨﺬ ﺃﻥ ﹸﺑ ﹺﻌ ﹶﺚ‬ ‫ﺗﻨﺴﺦ ﺳ ﱠﻨﺔ ﺍﻟﻠﻪ ﻓﻲ ﺃﻧﺒﻴﺎﺋﻪ ﺍﻟﺴﺎﺑﻘﻴﻦ‪ ،‬ﻭﻣ ﱠﻠﺔ ﺳﻴﺪﻧﺎ‬ ‫ﺣﺘﻰ ﻋﻮﺩﺗﻪ ﻣﻦ ﻏﺰﻭﺓ ﺗﺒﻮﻙ‪ ،‬ﻭﺍﻟﻘﻮﻝ ﺑﺬﻟﻚ ﹰ‬ ‫ﺃﻳﻀﺎ ﻳﻘﺘﻀﻲ ﺑﺎﻟﻀﺮﻭﺭﺓ ﻧﺴﺦ‬ ‫ﺗﺼﺮﺡ ﱠ‬ ‫ﺃﻥ ﻭﻇﻴﻔﺔ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻤﺼﻄﻔﻰ ﻫﻲ‬ ‫ﺍﻟﻌﺸﺮﺍﺕ ﻣﻦ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﺘﻲ ﱢ‬ ‫ﺍﻟﺘﺒﺸﻴﺮ ﻭﺍﻹﻧﺬﺍﺭ ﻭﺍﻟﺸﻬﺎﺩﺓ‪ ،‬ﻭﺃ ﱠﻧﻪ ﻟﻴﺲ ﻋﻠﻰ ﺍﻟﻤﺸﺮﻛﻴﻦ ﺑﻤﺴﻴﻄﺮ ﺃﻭ ﺣﻔﻴﻆ‬ ‫ﺃﻥ ﺍﻟﻠﻪ ﱠ‬ ‫ﺃﻭ ﻭﻛﻴﻞ‪ ،‬ﻭﻛﺬﻟﻚ ﻳﻘﺘﻀﻲ ﱠ‬ ‫ﻭﻛﻞ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺑﺎﻟﻘﺼﺎﺹ ﻭﺍﻟﺤﻜﻢ‬ ‫ﻋﻠﻰ ﺍﻟﻜﺎﻓﺮﻳﻦ ﺑﺨﻼﻑ ﺳ ﱠﻨﺔ ﺍﻟﻠﻪ ﻓﻲ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﺇﺫ ﻟﻢ ﻳﻌﺎﻗﺐ ﺍﻟﻠﻪ ﺍﻟﻤﺸﺮﻛﻴﻦ‬ ‫ﻣﺒﺎﺷﺮﺍ ﻣﻦ ﺍﻟﻠﻪ؛ ﻷ ﱠﻧﻪ ﺍﻟﺤﻜﻢ ﺍﻟﻌﺪﻝ‪،‬‬ ‫ﻧﺒﻲ ﻗﻂ‪ ،‬ﻭﺇ ﱠﻧﻤﺎ ﻛﺎﻥ ﺍﻟﻌﻘﺎﺏ‬ ‫ﹰ‬ ‫ﻋﻠﻰ ﻳﺪ ﱟ‬ ‫ﻭﻓﻲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻳﺨﺘﺎﺭﻩ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻛﻤﺎ ﻓﻲ ﻗﺼﺺ ﻟﻮﻁ ﻭﻫﻮﺩ ﻭﺻﺎﻟﺢ‬ ‫‪‬‬

‫ﻭﻏﻴﺮﻫﻢ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ‪ .‬ﻭﻛﺬﻟﻚ ﻓﺈﻥ ﺍﻟﻘﻮﻝ ﺑﺎﻟﻨﺴﺦ ﻳﻘﺘﻀﻲ ﻧﺴﺦ ﺍﻵﻳﺎﺕ‬ ‫ﻴﻦ‬ ‫ﺍﻟﺼﺎﺑﹺﺌﹺ ﹶ‬ ‫ﻳﻦ ﺁ ﹶﻣﻨﹸﻮﺍ ﹶﻭﺍ ﱠﻟ ﹺﺬ ﹶ‬ ‫ﺍﻟﻤﺸﺎﺑﻬﺔ ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪) :‬ﺇﹺﻥﱠ ﺍ ﱠﻟ ﹺﺬ ﹶ‬ ‫ﻳﻦ ﻫﹶ ﹸﺎﺩﻭﺍ ﹶﻭ ﱠ‬ ‫ﻳﻦ ﹶﺃ ﹾﺷ ﹶﺮ ﹸﻛﻮﺍ ﺇﹺﻥﱠ ﺍﻟ ﱠﻠ ﹶﻪ ﹶﻳ ﹾﻔ ﹺﺼ ﹸﻞ ﹶﺑ ﹾﻴﻨ ﹸﹶﻬ ﹾﻢ ﹶﻳ ﹾﻮ ﹶﻡ ﺍ ﹾﻟ ﹺﻘ ﹶﻴﺎ ﹶﻣ ﹺﺔ‬ ‫ﻮﺱ ﹶﻭﺍ ﱠﻟ ﹺﺬ ﹶ‬ ‫ﺎﺭ ٰ￯ ﹶﻭﺍ ﹾﻟ ﹶﻤ ﹸﺠ ﹶ‬ ‫ﹶﻭﺍﻟ ﱠﻨ ﹶﺼ ﹶ‬

‫ﺇﹺﻥﱠ ﺍﻟ ﱠﻠ ﹶﻪ ﹶﻋ ﹶﻠ ٰﻰ ﹸﻛ ﱢﻞ ﹶﺷ ﹾﻲ ﹴﺀ ﹶﺷ ﹺﻬﻴﺪﹲ ( ﴿ﺍﻟﺤﺞ‪ ﴾١٧:‬ﻭﻫﻜﺬﺍ ﺗﻜﻮﻥ ﺍﻟﻨﺘﻴﺠﺔ‪ :‬ﻋﻠﻴﻨﺎ‬

‫ﺃﻥ ﹸﻧ ﱢ‬ ‫ﹾ‬ ‫ﻌﻄ ﹶﻞ ﺗﺴﻌﻴﻦ ﺑﺎﻟﻤﺎﺋﺔ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻟﻨﻘﺘﻞ ﺍﻟﻤﺸﺮﻛﻴﻦ ﺍﻟﺬﻱ ﻣﻨﺤﻬﻢ ﺍﻟﻠﻪ‬ ‫ﺣﻖ ﺍﻻﺧﺘﻴﺎﺭ‪ ،‬ﻭﻫﻮ ﻳﺴﻤﻊ ﻛﻔﺮﻫﻢ ﻭﺇﻟﺤﺎﺩﻫﻢ ﻭﻟﻮ ﺷﺎﺀ ﻷﺳﻜﺘﻬﻢ ﻭﺫﻟﻚ‬ ‫ﹴ‬ ‫ﻟﻴﺲ ﻋﻠﻰ ﺍﻟﻠﻪ ﺑﻜﺒﻴﺮ‪ .‬ﻭﻧﺘﻴﺠ ﹰﺔ ﱢ‬ ‫ﻟﻜﻞ ﻣﺎ ﺳﺒﻖ ﹸ‬ ‫ﺣﻘﻴﻘﺔ ﻣﻔﺎﺩﻫﺎ ﱠ‬ ‫ﺃﻥ‬ ‫ﻧﺼﻞ ﺇﻟﻰ‬ ‫ﻳﺴﺘﻘﻴﻢ ﻣﻊ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻭﻻ ﻳﺴﺘﻘﻴﻢ ﻣﻊ ﺳﻨﺔ ﺍﻟﻠﻪ ﻓﻲ ﺧﻠﻘﻪ‪،‬‬ ‫ﺃﻣﺮ ﻻ‬ ‫ﹸ‬ ‫ﻫﺬﺍ ﹲ‬ ‫ﻛﻮﻧﺖ ﻧﺒﺘﺔ ﺍﻟﺘﻜﻔﻴﺮ‬ ‫ﻭﺇ ﱠﻧﻤﺎ ﻳﺴﺘﻘﻴﻢ ﻣﻊ ﻣﻨﻬﺞ ﺇﺑﻠﻴﺲ ﻭﺭﻏﺒﺎﺗﻪ ﻭﻫﺬﻩ ﺍﻟﺮﻏﺒﺎﺕ ﱠ‬ ‫ﺍﻟﺘﻲ ﻗﺘﻠﺖ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻗﺒﻞ ﻏﻴﺮﻫﻢ‪.‬‬ ‫ﻣﺘﺪ ﱢﺑﺮ ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ‪ ،‬ﻭﻫﻮ ﻳﺘﺒﻊ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻭﻣ ﹼﻠﺔ ﺍﻷﻧﺒﻴﺎﺀ ﺍﻟﻜﺮﺍﻡ ﺳﻴﺠﺪ‬ ‫ﱠ‬ ‫ﺃﻥ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﺍﻟﻤﺒﺎﺭﻛﺔ ﺗﺴﺘﻬﺪﻑ ﻣﺎ ﻳﻠﻲ‪:‬‬ ‫ﱢ‬ ‫ﻭﻳﺸﻜﻠﻮﻥ‬ ‫ﱠﺃﻭ ﹰﻻ‪ -‬ﺍﻟﻤﺸﺮﻛﻴﻦ ﺍﻟﺬﻳﻦ ﻭ ﱠﻗﻌﻮﺍ ﺍﻟﻌﻬﻮﺩ ﻭﺍﻟﻤﻮﺍﺛﻴﻖ ﺛﻢ ﻧﻘﻀﻮﻫﺎ‪،‬‬ ‫ﺗﻬﺪﻳﺪﹰ ﺍ ﻟﻠﻤﺠﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ ﺍﻟﻨﺎﺷﺊ‪ ،‬ﻭﻳﺠﺐ ﻭﺿﻊ ﺣﺪﱟ ﻟﻬﻢ‪ .‬ﻭﻟﺬﺍ ﺟﺎﺀﺕ‬ ‫ﹶ‬ ‫ﺣﺎﻓﻆ‬ ‫ﺍﻟﻤﺴﻠﻤﻴﻦ ﻋﻠﻰ ﻗﺘﺎﻝ ﺍﻟﻤﻘﺎﺗﻠﻴﻦ ﻣﻨﻬﻢ‪ ،‬ﻭﺗﺴﺘﺜﻨﻲ ﹶﻣﻦ‬ ‫ﺍﻵﻳﺎﺕ ﹸﺗﺤ ﱢﻔ ﹸﺰ‬ ‫ﹶ‬ ‫ﻣﻨﻬﻢ ﻋﻠﻰ ﺍﻟﻌﻬﻮﺩ ﻭﺍﻟﻤﻮﺍﺛﻴﻖ ﻭﺗﺴﺘﺜﻨﻲ ﻣﻦ ﺍﺳﺘﺠﺎﺭ ﻣﻨﻬﻢ ﺑﺎﻟﻤﺴﻠﻤﻴﻦ‬ ‫‪‬‬

‫ﺃﻥ ﹶ‬ ‫ﺣﺘﻰ ﻳﺴﻤﻊ ﻛﻼﻡ ﺍﻟﻠﻪ‪ ،‬ﻭﺃﻭﺟﺐ ﻋﻠﻰ ﺍﻟﻤﺴﻠﻢ ﹾ‬ ‫ﻳﺒﻠﻐ ﹸﻪ ﻣﺄﻣﻨ ﹸﹶﻪ‪ .‬ﻭﻫﺬﺍ‬ ‫ﻋﻬﺪﹲ ﺍﻟﻠﻪ ﻋﻠﻰ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺑﻌﺪﻡ ﻗﺘﻞ ﺍﻟﻤﺸﺮﻛﻴﻦ ﺇﻥ ﺍﺳﺘﺠﺎﺭﻭﺍ ﺑﻬﻢ ﻷﻧﻬﻢ‬ ‫ﻟﻴﺴﻮﺍ ﻣﻘﺎﺗﻠﻴﻦ ﻣﻌﺘﺪﻳﻦ‪ ،‬ﻭﺃﺳﺎﺱ ﺗﺸﺮﻳﻊ ﺍﻟﻘﺘﺎﻝ ﻋﻨﺪ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻫﻮ ﹸ‬ ‫ﻗﺘﺎﻝ‬

‫ﹺ‬ ‫ﺩﻓﺎ ﹴﻉ ﺿﺪ ﺍﻟﻤﻌﺘﺪﻱ ﺍﻟﻤﻘﺎﺗﻞ‪ .‬ﻓﻬﺆﻻﺀ ﺍﻟﻤﺸﺮﻛﻴﻦ‬ ‫ﺍﻟﻤﻄﻠﻮﺏ ﻗﺘﺎ ﹸﻟﻬﻢ ﻟﻴﺴﻮﺍ‬ ‫ﺃﻧﺎﺳﺎ ﻋﺎﺩﻳﻴﻦ ﻳﻌﻴﺸﻮﻥ ﺣﻴﺎﺗﻬﻢ ﺍﻟﻴﻮﻣﻴﺔ ﺑﺸﻜﻞﹴ‬ ‫ﻃﺒﻴﻌﻲ‪ ،‬ﻭﺇ ﱠﻧﻤﺎ ﻫﻢ‬ ‫ﻣﺠﺮﺩ ﹰ‬ ‫ﱠ‬ ‫ﱟ‬

‫ﺍﻟﻐﺎﺩﺭﻳﻦ ﺍﻟﻌﺎﻣﻠﻴﻦ ﱢ‬ ‫ﹲ‬ ‫ﻣﺠﻤﻮﻋﺔ ﻣﻦ ﹶ‬ ‫ﺑﻜﻞ ﻃﺎﻗﺘﹺﻬﻢ ﻋﻠﻰ ﺣﺮﺏ ﺍﻟﻤﺴﻠﻤﻴﻦ‪،‬‬ ‫ﻇﻠﻤﺎ ﻛﻤﺎ ﹸ‬ ‫ﺗﺼﻔﻬﻢ ﺍﻵﻳﺎﺕ‬ ‫ﺍﻟﺮﺳﻮﻝ ﹰ‬ ‫ﺣﺘﻰ ﺑﻠﻎ ﺑﻬﻢ ﺍﻷﻣﺮ ﺃﻥ ﱡ‬ ‫ﻫﻤﻮﺍ ﺑﺘﻬﺠﻴ ﹺﺮ ﱠ‬

‫)ﻛ ﹾﻴ ﹶﻒ ﹶﻭﺇﹺﻥ ﹶﻳ ﹾﻈ ﹶﻬ ﹸﺮﻭﺍ ﹶﻋ ﹶﻠ ﹾﻴ ﹸﻜ ﹾﻢ ﹶﻻ ﹶﻳ ﹾﺮ ﹸﻗ ﹸﺒﻮﺍ ﹺﻓ ﹸ‬ ‫ﺍﻟﺘﺎﻟﻴﺔ‪ :‬ﹶ‬ ‫ﻴﻜ ﹾﻢ ﺇﹺ &ﻻ ﹶﻭ ﹶﻻ ﹺﺫ ﱠﻣ ﹰﺔ ﹸﻳ ﹾﺮ ﹸﺿﻮ ﹶﻧ ﹸﻜﻢ‬ ‫ﺍﻫ ﹺﻬ ﹾﻢ ﹶﻭ ﹶﺗ ﹾﺄ ﹶﺑ ٰﻰ ﹸﻗ ﹸﻠﻮ ﹸﺑ ﹸﻬ ﹾﻢ ﹶﻭ ﹶﺃ ﹾﻛ ﹶﺜ ﹸﺮ ﹸﻫ ﹾﻢ ﹶﻓ ﹺ‬ ‫ﺑﹺ ﹶﺄ ﹾﻓ ﹶﻮ ﹺ‬ ‫ﺍﺷﺘ ﹶﹶﺮ ﹾﻭﺍ ﺑﹺﺂ ﹶﻳ ﹺ‬ ‫ﺎﺳ ﹸﻘﻮﻥﹶ ‪ ،‬ﹾ‬ ‫ﺎﺕ ﺍﻟ ﱠﻠ ﹺﻪ ﹶﺛ ﹶﻤﻨﹰﺎ ﹶﻗ ﹺﻠ ﹰﻴﻼ‬

‫ﹶﻓ ﹶﺼﺪﱡ ﻭﺍ ﹶﻋﻦ ﹶﺳﺒﹺ ﹺﻴﻠ ﹺﻪ ﺇﹺ ﱠﻧ ﹸﻬ ﹾﻢ ﹶﺳ ﹶﺎﺀ ﹶﻣﺎ ﹶﻛﺎ ﹸﻧﻮﺍ ﹶﻳ ﹾﻌ ﹶﻤ ﹸﻠﻮﻥﹶ ‪ ،‬ﹶﻻ ﹶﻳ ﹾﺮ ﹸﻗ ﹸﺒﻮﻥﹶ ﹺﻓﻲ ﹸﻣﺆﹾ ﹺﻣ ﹴﻦ ﺇﹺ &ﻻ‬ ‫ﹶﻭ ﹶﻻ ﹺﺫ ﱠﻣ ﹰﺔ ﹶﻭ ﹸﺃ ﹶ‬ ‫ﺍﻟﺰ ﹶﻛﺎ ﹶﺓ‬ ‫ﺍﻟﺼ ﹶﻼ ﹶﺓ ﹶﻭﺁ ﹶﺗ ﹸﻮﺍ ﱠ‬ ‫ﻭﻟ ٰـﺌﹺ ﹶﻚ ﹸﻫ ﹸﻢ ﺍ ﹾﻟ ﹸﻤ ﹾﻌ ﹶﺘﺪﹸ ﻭﻥﹶ ‪ ،‬ﹶﻓﺈﹺﻥ ﹶﺗﺎ ﹸﺑﻮﺍ ﹶﻭ ﹶﺃ ﹶﻗ ﹸﺎﻣﻮﺍ ﱠ‬ ‫ﻳﻦ ﹶﻭ ﹸﻧ ﹶﻔ ﱢﺼ ﹸﻞ ﹾﺍﻵ ﹶﻳ ﹺ‬ ‫ﺍﻟﺪ ﹺ‬ ‫ﹶﻓﺈﹺ ﹾﺧ ﹶﻮﺍ ﹸﻧ ﹸﻜ ﹾﻢ ﹺﻓﻲ ﱢ‬ ‫ﺎﺕ ﻟﹺ ﹶﻘ ﹾﻮ ﹴﻡ ﹶﻳ ﹾﻌ ﹶﻠ ﹸﻤﻮﻥﹶ ‪ ،‬ﹶﻭﺇﹺﻥ ﱠﻧ ﹶﻜ ﹸﺜﻮﺍ ﹶﺃ ﹾﻳ ﹶﻤﺎ ﹶﻧ ﹸﻬﻢ‬

‫ﱢﻣﻦ ﹶﺑ ﹾﻌ ﹺﺪ ﹶﻋ ﹾﻬ ﹺﺪ ﹺﻫ ﹾﻢ ﹶﻭ ﹶﻃ ﹶﻌﻨﹸﻮﺍ ﹺﻓﻲ ﹺﺩﻳﻨﹺ ﹸﻜ ﹾﻢ ﹶﻓ ﹶﻘﺎﺗﹺ ﹸﻠﻮﺍ ﹶﺃﺋﹺ ﱠﻤ ﹶﺔ ﺍ ﹾﻟ ﹸﻜ ﹾﻔ ﹺﺮ ﺇﹺ ﱠﻧ ﹸﻬ ﹾﻢ ﹶﻻ ﹶﺃ ﹾﻳ ﹶﻤﺎﻥﹶ‬ ‫ﺍﺝ‬ ‫ﹶﻟ ﹸﻬ ﹾﻢ ﹶﻟ ﹶﻌ ﱠﻠ ﹸﻬ ﹾﻢ ﹶﻳﻨﺘ ﹸﹶﻬﻮﻥﹶ ‪ ،‬ﹶﺃ ﹶﻻ ﹸﺗ ﹶﻘﺎﺗﹺ ﹸﻠﻮﻥﹶ ﹶﻗ ﹾﻮ ﹰﻣﺎ ﱠﻧ ﹶﻜ ﹸﺜﻮﺍ ﹶﺃ ﹾﻳ ﹶﻤﺎ ﹶﻧ ﹸﻬ ﹾﻢ ﹶﻭﻫﹶ ﱡﻤﻮﺍ ﺑﹺﺈﹺ ﹾﺧ ﹶﺮ ﹺ‬ ‫ﺍﻟﺮ ﹸﺳ ﹺ‬ ‫ﻮﻝ ﹶﻭ ﹸﻫﻢ ﹶﺑ ﹶﺪ ﹸﺀ ﹸ‬ ‫ﻭﻛ ﹾﻢ ﹶﺃ ﱠﻭ ﹶﻝ ﹶﻣ ﱠﺮ ﹴﺓ ﹶﺃ ﹶﺗ ﹾﺨ ﹶﺸ ﹾﻮ ﹶﻧ ﹸﻬ ﹾﻢ ﹶﻓﺎﻟ ﱠﻠ ﹸﻪ ﹶﺃ ﹶﺣ ﱡﻖ ﹶﺃﻥ ﹶﺗ ﹾﺨ ﹶﺸ ﹾﻮ ﹸﻩ ﺇﹺﻥ ﹸﻛﻨﺘﹸﻢ‬ ‫ﱠ‬

‫ﻴﻦ( ﴿ ﺍﻟﺘﻮﺑﺔ‪﴾١٣-٨ :‬ﻭﺑﺎﻟﺘﺎﻟﻲ ﹼ‬ ‫ﻓﺈﻥ ﹶﻣﻦ ﹸﻳﻄﺎﻟﺐ ﻓﻘﻬﺎ ﹶﺀ ﺍﻟﻤﺴﻠﻤﻴﻦ‬ ‫ﱡﻣﺆﹾ ﹺﻣﻨﹺ ﹶ‬ ‫‪‬‬

‫ﺑﻤﻌﺎﻣﻠﺔ ﹺ‬ ‫ﹺ‬ ‫ﹴ‬ ‫ﹴ‬ ‫ﹶ‬ ‫ﻭﺍﺣﺪﺓ ﻓﻬﻮ ﻳﺮﻳﺪ ﺍﻟﻘﻮﻝ‪ :‬ﱠ‬ ‫ﺍﻟﻮﺻﻒ‬ ‫ﺇﻥ ﻫﺬﺍ‬ ‫ﺑﻄﺮﻳﻘﺔ‬ ‫ﻛﺎﻓﺔ ﺍﻟﻤﺸﺮﻛﻴﻦ‬ ‫ﻷﻥ ﺍﻟﻠﻪ ﻳﻘﺼﺪﹸ ﱠ‬ ‫ﻣﺠﺮﺩ ﺣﺸ ﹴﻮ ﻭﻛﻼ ﹴﻡ ﻻ ﻗﻴﻤﺔ ﻟﻪ‪ ،‬ﱠ‬ ‫ﻛﻞ‬ ‫ﺍﻟﻤ ﱠ‬ ‫ﹸ‬ ‫ﻔﺼ ﹶﻞ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﹼ‬ ‫ﻭﺗﺼﺮﻓﺎﺗﻬﻢ ﺗﺠﺎﻩ ﺍﻟﻤﺴﻠﻤﻴﻦ!‬ ‫ﺍﻟﻤﺸﺮﻛﻴﻦ ﻣﻬﻤﺎ ﻛﺎﻧﺖ ﺃﻭﺻﺎﻓﻬﻢ‬ ‫ﹶ‬ ‫ﱡ‬

‫ﻭﺍﺿﺢ ﹼ‬ ‫ﻳﺤﺞ ﺍﻟﻤﺸﺮﻛﻮﻥ ﺇﻟﻰ ﺍﻟﺒﻴﺖ ﺍﻟﺤﺮﺍﻡ ﺑﻌﺪ‬ ‫ﺇﻟﻬﻲ‬ ‫ﹲ‬ ‫ﺑﺄﻻ ﱠ‬ ‫ﺛﺎﻧ ﹰﻴﺎ‪ -‬ﺛﻤﺔ ﹲ‬ ‫ﺃﻣﺮ ﱞ‬

‫ﻫﺬﻩ ﺍﻟﺴﻨﺔ‪ :‬ﹶ‬ ‫ﻳﻦ ﺁ ﹶﻣﻨﹸﻮﺍ ﺇﹺ ﱠﻧ ﹶﻤﺎ ﺍ ﹾﻟ ﹸﻤﺸﹾ ﹺﺮ ﹸﻛﻮﻥﹶ ﹶﻧ ﹶﺠ ﹲﺲ ﹶﻓ ﹶﻼ ﹶﻳ ﹾﻘ ﹶﺮ ﹸﺑﻮﺍ ﺍ ﹾﻟ ﹶﻤ ﹾﺴ ﹺﺠ ﹶﺪ‬ ‫)ﺃ ﱡﻳ ﹶﻬﺎ ﺍ ﱠﻟ ﹺﺬ ﹶ‬

‫ﺎﻣ ﹺﻬ ﹾﻢ ﻫﹶ ٰـ ﹶﺬﺍ ﹶﻭﺇﹺﻥﹾ ﹺﺧ ﹾﻔﺘ ﹾﹸﻢ ﹶﻋ ﹾﻴ ﹶﻠ ﹰﺔ ﹶﻓ ﹶﺴ ﹾﻮ ﹶﻑ ﹸﻳﻐﹾ ﻨﹺ ﹸ‬ ‫ﺍ ﹾﻟ ﹶﺤ ﹶﺮﺍ ﹶﻡ ﹶﺑ ﹾﻌ ﹶﺪ ﹶﻋ ﹺ‬ ‫ﻴﻜ ﹸﻢ ﺍﻟ ﱠﻠ ﹸﻪ ﹺﻣﻦ ﹶﻓ ﹾﻀ ﹺﻠ ﹺﻪ ﺇﹺﻥ‬ ‫ﺍﻟﻤﺆﻣﻦ ﺍﻟﻔﻄﻦ‬ ‫ﻴﻢ( ﴿ﺍﻟﺘﻮﺑﺔ‪ ،﴾٢٨ :‬ﻭﻫﻨﺎ ﻗﺪ ﻳﺘﺴﺎﺀﻝ‬ ‫ﹸ‬ ‫ﻴﻢ ﹶﺣ ﹺﻜ ﹲ‬ ‫ﹶﺷ ﹶﺎﺀ ﺇﹺﻥﱠ ﺍﻟ ﱠﻠ ﹶﻪ ﹶﻋ ﹺﻠ ﹲ‬

‫ﹺ‬ ‫ﹺ‬ ‫ﺑﻜﺮﺓ‬ ‫ﺑﺈﺑﺎﺩﺓ ﺍﻟﻤﺸﺮﻛﻴﻦ ﻋﻦ‬ ‫ﺇﺫﺍ ﻛﺎﻥ ﺍﻷﻣﺮ ﺍﻹﻟﻬﻲ ﺣ ﹰﻘﺎ ﻛﻤﺎ ﻳﺪﱠ ﻋﻲ ﺑﻌﻀﻬﻢ‬

‫ﻭﻗﺘﻠﻬﻢ ﺃﻳﻨﻤﺎ ﻭﺟﺪﻭﺍ‪ ،‬ﻓﻤﺎ ﺍﻟﻬﺪﻑ ﻣﻦ ﺇﺻﺪﺍﺭ ﺃﻣ ﹴﺮ ﹺ‬ ‫ﺃﺑﻴﻬﻢ ﹺ‬ ‫ﺑﻤﻨﻌﻬﻢ ﻣﻦ ﺍﻟﺤﺞ‬ ‫ﹸ‬ ‫ﺃﻥ ﻧﻘﻮﻝ‪ :‬ﱠ‬ ‫ﻓﺈﻣﺎ ﹾ‬ ‫ﻳﻌﺮﻑ‬ ‫ﺇﻥ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ‬ ‫ﺇﻟﻰ ﺍﻟﻜﻌﺒﺔ؟ ﻭﻫﻨﺎ ﻧﺤﻦ ﺃﻣﺎﻡ ﺧﻴﺎﺭﻳﻦ ﱠ‬

‫ﱠ‬ ‫ﻧﺬﻫﺐ ﻣﻊ ﺍﻟﻮﺍﺿﺢ ﻣﻦ‬ ‫ﻭﺇﻣﺎ ﺃﻥ‬ ‫ﹶ‬ ‫ﺃﻣﺮ ﹸﻩ ﻟﻦ ﹸﻳﻨ ﱠﻔ ﹶﺬ ﻭﺃﺻﺪﺭ ﹸﻩ ﻋﺒ ﹰﺜﺎ –ﺣﺎﺷﺎﻩ‪ ،-‬ﱠ‬ ‫ﺃﻥ ﹶ‬

‫ﹺ‬ ‫ﺳﻴﺎﻕ ﻛﻼﻡ ﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﻦ‪ ،‬ﱠ‬ ‫ﺧﺎﺹ ﺑﺎﻟﻤﺸﺮﻛﻴﻦ ﺍﻟﺬﻳﻦ ﺫﻛﺮﻧﺎ‬ ‫ﺍﻟﻘﺘﺎﻝ‬ ‫ﺃﻣﺮ‬ ‫ﹲ‬ ‫ﺑﺄﻥ ﹶ‬ ‫ﺃﻭﺻﺎﻓﻬﻢ ﻓﻲ ﺍﻟﻨﻘﻄﺔ ﺍﻟﺴﺎﺑﻘﺔ‪ .‬ﱠﺃﻣﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻤﺸﺮﻛﻴﻦ ﻏﻴﺮ ﺍﻟﻤﻌﺘﺪﻳﻦ ﻭﻏﻴﺮ‬ ‫ﺍﻟﻤﻘﺎﺗﻠﻴﻦ ﺍﻟﺬﻳﻦ ﻻ ﻳﺠﻮﺯ ﻗﺘﺎﻟﻬﻢ ﺃﻭ ﻗﺘﻠﻬﻢ‪ ،‬ﻓﻴﻨﻄﺒﻖ ﻋﻠﻴﻬﻢ ﺃﻣﺮ ﺍﻟﻤﻨﻊ ﻣﻦ‬ ‫ﺇﺳﻼﻣﻴ ﹰﺔ ﻣﻘﺪﱠ ﺳ ﹰﺔ‪.‬‬ ‫ﻣﻠﻜﻴﺔ‬ ‫ﱠ‬ ‫ﺍﻟﺤﺞ ﺇﻟﻰ ﺍﻟﻜﻌﺒﺔ ﺑﺎﻋﺘﺒﺎﺭﻫﺎ ﱠ‬ ‫‪‬‬

‫ﻳﻦ ﹶﻻ ﹸﻳﺆﹾ ﹺﻣ ﹸﻨﻮﻥﹶ ﺑﹺﺎﻟ ﱠﻠ ﹺﻪ ﹶﻭ ﹶﻻ ﺑﹺﺎ ﹾﻟ ﹶﻴ ﹾﻮ ﹺﻡ ﹾﺍﻵ ﹺﺧ ﹺﺮ ﹶﻭ ﹶﻻ‬ ‫ﺛﺎﻟ ﹰﺜﺎ‪ -‬ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪ ) :‬ﹶﻗﺎﺗﹺ ﹸﻠﻮﺍ ﺍ ﱠﻟ ﹺﺬ ﹶ‬ ‫ﻳﻦ ﹸﺃﻭ ﹸﺗﻮﺍ‬ ‫ﻳﻦ ﺍ ﹾﻟ ﹶﺤ ﱢﻖ ﹺﻣ ﹶﻦ ﺍ ﱠﻟ ﹺﺬ ﹶ‬ ‫ﹸﻳ ﹶﺤ ﱢﺮ ﹸﻣﻮﻥﹶ ﹶﻣﺎ ﹶﺣ ﱠﺮ ﹶﻡ ﺍﻟ ﱠﻠ ﹸﻪ ﹶﻭ ﹶﺭ ﹸﺳﻮ ﹸﻟ ﹸﻪ ﹶﻭ ﹶﻻ ﹶﻳ ﹺﺪﻳ ﹸﻨﻮﻥﹶ ﹺﺩ ﹶ‬

‫ﹶﺎﺏ ﹶﺣ ﱠﺘ ٰﻰ ﹸﻳ ﹾﻌ ﹸﻄﻮﺍ ﺍ ﹾﻟ ﹺﺠ ﹾﺰ ﹶﻳ ﹶﺔ ﹶﻋﻦ ﹶﻳ ﹴﺪ ﹶﻭ ﹸﻫ ﹾﻢ ﹶﺻ ﹺ‬ ‫ﺎﻏ ﹸﺮﻭﻥﹶ ( ﴿ﺍﻟﺘﻮﺑﺔ‪ ﴾٢٩ :‬ﻭﻫﺬﻩ‬ ‫ﺍ ﹾﻟ ﹺﻜﺘ ﹶ‬ ‫ﺗﻔﺴﻴﺮﻫﺎ‪ ،‬ﻭﺍﻟﻴﻮﻡ ﹸﻳ ﹸ‬ ‫ﺍﻵﻳﺔ ﹰ‬ ‫ﺃﻳﻀﺎ ﹸﺃﺳﻲ ﹶﺀ‬ ‫ﻇﻠﻤﺎ ﻭﻋﺪﻭﺍ ﹰﻧﺎ‬ ‫ﻘﺘﻞ ﺑﺴﺒﺒﹺﻬﺎ ﺍﻟﻤﺴﻴﺤﻴﻮﻥ ﹰ‬ ‫ﹸ‬

‫ﻓﻲ ﺳﻮﺭﻳﺎ ﻭﺑﺎﻛﺴﺘﺎﻥ‪ ،‬ﻣﻦ ﻗﺒﻞ ﺑﻌﺾ ﺍﻟﻤﺘﻄﺮﻓﻴﻦ‪ ،‬ﻭﻣﻦ ﺍﻟﻤﻀﺤﻚ ﱠ‬ ‫ﺃﻥ‬ ‫ﻫﺆﻻﺀ ﻳﻨﺘﻘﺪﻭﻥ ﺍﻟﺼﻬﺎﻳﻨﺔ ﻋﻠﻰ ﹺ‬ ‫ﺍﻟﻤﺴﻠﻤﻴﻦ ﻭﺗﻬﺠﻴﺮﻫﻢ ﻭﻫﻢ ﻳﻔﻌﻠﻮﻥ‬ ‫ﻗﺘﻠﻬﻢ‬ ‫ﹶ‬ ‫ﺍﻟﺸﻲﺀ ﻧﻔﺴﻪ! ﺑﺎﻟﻀﺒﻂ ﻛﻤﺎ ﻳﻨﺘﻘﺪ‬ ‫ﺗﺼﺮﻓﺎﺕ ﻧﻤﺮﻭﺩ ﻭﻓﺮﻋﻮﻥ ﻣﻊ‬ ‫ﺍﻟﻤﻘﺪﺳﻲ ﹼ‬ ‫ﱡ‬ ‫ﺃﺗﺒﺎﻋ ﹸﻪ ﺇﻟﻰ ﺗﻄﺒﻴﻖ ﺃﻓﻌﺎﻟﻬﻢ ﻧﻔﺴﻬﺎ ﻣﻊ ﹸﻣﺨﺎﻟﻔﻴﻪ‪ .‬ﻫﺬﻩ‬ ‫ﺍﻟﺮﺳﻞ ﻭﻫﻮ ﻳﺪﻋﻮ ﹶ‬ ‫ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ ﺑﻄﺒﻴﻌﺔ ﺍﻟﺤﺎﻝ ﻟﻴﺴﺖ ﹰ‬ ‫ﻧﺸﺎﺯﺍ ﻋﻦ ﻧﻬﺞ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻭﻟﻴﺴﺖ‬ ‫ﹺ‬ ‫ﺗﻌﻄﻴ ﹰ‬ ‫ﺷﺮﻁ‬ ‫ﺗﺘﻀﺎﻓﺮ ﻭﺗﺄﺗﻲ ﺿﻤﻦ‬ ‫ﻼ ﻟﻠﻜﺜﻴﺮ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ‪ ،‬ﻭﺇ ﱠﻧﻤﺎ ﻫﻲ‬ ‫ﹸ‬

‫ﹺ‬ ‫ﺍﻷﺳﺎﺳﻲ ﺍﻟﺬﻱ ﻋﻬﺪﻩ ﺍﻟﻠﻪ ﺇﻟﻰ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻭﺍﻟﻮﺍﺭﺩ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪:‬‬ ‫ﺍﻟﺠﻬﺎﺩ‬ ‫ﱢ‬

‫ﻳﻦ ﹸﻳ ﹶﻘﺎﺗﹺ ﹸﻠﻮ ﹶﻧ ﹸﻜ ﹾﻢ ﹶﻭ ﹶﻻ ﹶﺗ ﹾﻌ ﹶﺘﺪﹸ ﻭﺍ ﺇﹺﻥﱠ ﺍﻟ ﱠﻠ ﹶﻪ ﹶﻻ ﹸﻳ ﹺﺤ ﱡﺐ‬ ‫)ﻭ ﹶﻗﺎﺗﹺ ﹸﻠﻮﺍ ﹺﻓﻲ ﹶﺳﺒﹺﻴﻞﹺ ﺍﻟ ﱠﻠ ﹺﻪ ﺍ ﱠﻟ ﹺﺬ ﹶ‬ ‫ﹶ‬ ‫ﻮﻫﻢ ﱢﻣ ﹾﻦ ﹶﺣ ﹾﻴ ﹸﺚ ﹶﺃ ﹾﺧ ﹶﺮ ﹸﺟ ﹸ‬ ‫ﻮﻛ ﹾﻢ‬ ‫ﻮﻫ ﹾﻢ ﹶﻭ ﹶﺃ ﹾﺧ ﹺﺮ ﹸﺟ ﹸ‬ ‫ﻮﻫ ﹾﻢ ﹶﺣ ﹾﻴ ﹸﺚ ﹶﺛ ﹺﻘ ﹾﻔﺘ ﹸﹸﻤ ﹸ‬ ‫ﻳﻦ‪ ،‬ﹶﻭﺍ ﹾﻗ ﹸﺘ ﹸﻠ ﹸ‬ ‫ﺍ ﹾﻟ ﹸﻤ ﹾﻌﺘ ﹺﹶﺪ ﹶ‬ ‫ﻨﺪ ﺍ ﹾﻟ ﹶﻤ ﹾﺴ ﹺﺠ ﹺﺪ ﺍ ﹾﻟ ﹶﺤ ﹶﺮﺍ ﹺﻡ ﹶﺣ ﱠﺘ ٰﻰ ﹸﻳ ﹶﻘﺎﺗﹺ ﹸﻠ ﹸ‬ ‫ﻮﻫ ﹾﻢ ﹺﻋ ﹶ‬ ‫ﻮﻛ ﹾﻢ‬ ‫ﹶﻭﺍ ﹾﻟ ﹺﻔ ﹾﺘ ﹶﻨ ﹸﺔ ﹶﺃ ﹶﺷﺪﱡ ﹺﻣ ﹶﻦ ﺍ ﹾﻟ ﹶﻘ ﹾﺘﻞﹺ ﹶﻭ ﹶﻻ ﹸﺗ ﹶﻘﺎﺗﹺ ﹸﻠ ﹸ‬ ‫ﹺﻓ ﹺﻴﻪ ﹶﻓﺈﹺﻥ ﹶﻗﺎ ﹶﺗ ﹸﻠ ﹸ‬ ‫ﻮﺭ‬ ‫ﻮﻛ ﹾﻢ ﹶﻓﺎ ﹾﻗ ﹸﺘ ﹸﻠ ﹸ‬ ‫ﻮﻫ ﹾﻢ ﹶﻛ ٰﹶﺬﻟﹺ ﹶﻚ ﹶﺟﺰﹶ ﹸﺍﺀ ﺍ ﹾﻟ ﹶﻜ ﹺﺎﻓ ﹺﺮ ﹶ‬ ‫ﻳﻦ‪ ،‬ﹶﻓﺈﹺ ﹺﻥ ﺍﻧﺘ ﹶﹶﻬ ﹾﻮﺍ ﹶﻓﺈﹺﻥﱠ ﺍﻟ ﱠﻠ ﹶﻪ ﹶﻏ ﹸﻔ ﹲ‬ ‫‪‬‬

‫ﺃﻥ ﻧﻌﻠﻢ ﱠ‬ ‫ﱠﺭ ﹺﺣ ﹲﻴﻢ( ﴿ﺍﻟﺒﻘﺮﺓ‪ .﴾ ١٩٢- ١٩٠ :‬ﻭﻳﺠﺐ ﹾ‬ ‫ﺃﻥ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﻧﺰﻟﺖ‬

‫ﻣﺎ ﺑﻴﻦ ﻏﺰﻭﺓ ﺗﺒﻮﻙ ﻭﺗﺠﻬﻴﺰ ﺟﻴﺶ ﺃﺳﺎﻣﺔ ﻟﻘﺘﺎﻝ ﺍﻟﺮﻭﻡ‪ ،‬ﻭﻛﻞ ﱠ‬ ‫ﻳﻌﻠﻢ‬ ‫ﻣﻄ ﹴ‬ ‫ﻠﻊ ﹸ‬

‫ﱠ‬ ‫ﺃﻥ ﻏﺰﻭﺓ ﺗﺒﻮﻙ ﺟﺎﺀﺕ ﺑﻌﺪ ﻓﺘﺢ ﻣﻜﺔ ﺍﻟﻤﻜﺮﻣﺔ ﻭﺗﻌﺎﻇﻢ ﻧﻔﻮﺫ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﺇﺫ‬ ‫ﹶﺧ ﱠﻄ ﹶﻂ ﺍﻟﺮﻭﻣﺎﻥ ﻹﻧﻬﺎﺀ ﺍﻟﻘﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﺘﻲ ﺃﺧﺬﺕ ﺗﻬﺪﺩ ﺍﻟﻜﻴﺎﻥ ﺍﻟﺮﻭﻣﺎﻧﻲ‬ ‫ﺍﻟﻤﺴﻴﻄﺮ ﻋﻠﻰ ﺍﻟﻤﻨﻄﻘﺔ‪ ،‬ﻓﺨﺮﺟﺖ ﺟﻴﻮﺵ ﺍﻟﺮﻭﻡ ﺑﻘﻮ￯ ﺭﻭﻣﺎﻧﻴﺔ ﻭﻋﺮﺑﻴﺔ‬ ‫ﺗﻘﺪﺭ ﺑﺄﺭﺑﻌﻴﻦ ﺃﻟﻒ ﻣﻘﺎﺗﻞ ﻗﺎﺑﻠﻬﺎ ﺛﻼﺛﻮﻥ ﺃﻟ ﹰﻔﺎ ﻣﻦ ﺍﻟﺠﻴﺶ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﻟﻢ‬ ‫ﺃﻱ ﹺﺻﺪﹶ ﺍ ﹴﻡ ﺃﻭ ﻗﺘﺎﻝ ﱠ‬ ‫ﻷﻥ ﺍﻟﺠﻴﺶ ﺍﻟﺮﻭﻣﺎﻧﻲ ﺗﺸ ﱠﺘ ﹶﺖ ﻭﺗﺒﺪﱠ ﺩ ﻓﻲ ﺍﻟﺒﻼﺩ‬ ‫ﻳﺤﺪﺙ ﱡ‬ ‫ﺗﻐﻴﺮﺍﺕ ﻋﺴﻜﺮ ﹼﻳﺔ ﻣﻬﻤﺔ ﻓﻲ ﺍﻟﻤﻨﻄﻘﺔ ﻓﻲ‬ ‫ﺧﻮ ﹰﻓﺎ ﻣﻦ ﺍﻟﻤﻮﺍﺟﻬﺔ‪ ،‬ﹼ‬ ‫ﻣﻤﺎ ﺭﺳﻢ ﹼ‬

‫ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﺟﻌﻠﺖ ﺣﻠﻔﺎﺀ ﺍﻟﺮﻭﻡ ﻳﺘﺨ ﹼﻠﻮﻥ ﻋﻨﻬﺎ ﻭﻳﺤﺎﻟﻔﻮﻥ ﺍﻟﻌﺮﺏ ﻛﻘﻮﺓ‬ ‫ﺃﻭﻟﻰ ﻓﻲ ﺍﻟﻤﻨﻄﻘﺔ‪ ،‬ﺃ ﱠﻣﺎ ﺟﻴﺶ ﺃﺳﺎﻣﺔ ﻓﻴﻨﻘﻞ ﻟﻨﺎ ﺍﻟﺘﺎﺭﻳﺦ ﱠ‬ ‫ﺃﻥ ﺳﺒﺐ ﺗﺠﻬﻴﺰﻩ‬

‫ﹶ‬ ‫ﺃﻥ ﺍﻟﺮﻭﻡ ﻗﺪ ﻗﺘﻠﺖ ﱠ‬ ‫ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﹺﻣﻦ ﱠ‬ ‫ﻛﻞ ﹶﻣﻦ ﺩﺧﻞ ﺍﻹﺳﻼﻡ ﻣﻦ‬ ‫ﻛﺎﻥ ﻣﺎ ﺑﻠﻎ‬ ‫ﺃﺗﺒﺎﻋﻬﺎ‪ ،‬ﻭﻣﻨﻬﻢ )ﻓﺮﻭﺓ ﺑﻦ ﻋﻤﺮ ﺍﻟﺠﺬﺍﻣﻲ( ﻭﺍﻟﻲ )ﻣﻌﺎﻥ( ﻣﻦ ﻗﺒﻞ ﺍﻟﺮﻭﻡ‪،‬‬ ‫ﻭﺫﻟﻚ ﺃﻧﻪ ﻋﻨﺪﻣﺎ ﺃﺳﻠﻢ ﺃﺭﺳﻞ ﺇﻟﻰ ﺍﻟﻨﺒﻲ ﻳﺨﺒﺮﻩ ﺑﺬﻟﻚ‪ ،‬ﻓﻤﺎ ﻛﺎﻥ ﻣﻦ ﺍﻟﺮﻭﻡ‬ ‫ﱠﺇﻻ ﺃﻥ ﻗﺒﻀﻮﺍ ﻋﻠﻴﻪ‪ ،‬ﻭﻗﺘﻠﻮﻩ ﺑﻔﻠﺴﻄﻴﻦ ﻭﺗﺮﻛﻮﻩ ﻣﺼﻠﻮ ﹰﺑﺎ ﻟﻴﺮﻫﺒﻮﺍ ﱠ‬ ‫ﻛﻞ ﹶﻣﻦ‬

‫ﻧﻔﺴﻪ ﺑﺎﻹﺳﻼﻡ‪ .‬ﻓﺄﻣﺮ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺑﺘﺠﻬﻴﺰ ﺟﻴﺶ ﺃﺳﺎﻣﺔ ﺑﻦ ﺯﻳﺪ؛‬ ‫ﺗﹸﺤﺪﱢ ﹸﺛ ﹸﻪ‬ ‫ﹸ‬ ‫‪‬‬

‫ﻟﺘﻮﻃﻴﺪ ﺍﻟﺪﻓﺎﻉ ﻋﻦ ﺍﻟﻤﻈﻠﻮﻣﻴﻦ ﻭﻗﺘﺎﻝ ﺍﻟﻘﻮ￯ ﺍﻟﻤﻌﺘﺪﻳﺔ ﺍﻟﻐﺎﺷﻤﺔ‪ ،‬ﻭﻛﺬﻟﻚ‬ ‫ﻗﻴﻞ ﱠ‬ ‫ﺛﺄﺭﺍ ﻟﻤﻘﺘﻞ ﺯﻳﺪ ﺑﻦ ﺍﻟﺤﺎﺭﺛﺔ ﻭﺃﺻﺤﺎﺑﻪ ﺍﻟﺬﻳﻦ‬ ‫ﺇﻥ ﺗﺠﻬﻴﺰ ﻫﺬﺍ ﺍﻟﺠﻴﺶ ﹰ‬ ‫ﺍﺳﺘﺸﻬﺪﻭﺍ ﻣﻌﻪ ﻓﻲ ﻏﺰﻭﺓ ﻣﺆﺗﺔ‪ .‬ﻭﺑﺎﻟﺘﺎﻟﻲ ﻓﺈﻥ ﻛﻼ ﺍﻟﻌﻤﻠﻴﺘﻴﻦ ﺍﻟﻌﺴﻜﺮﻳﺘﻴﻦ‪،‬‬ ‫)ﻏﺰﻭﺓ ﺗﺒﻮﻙ ﻭﺗﺠﻬﻴﺰ ﺟﻴﺶ ﺃﺳﺎﻣﺔ( ﺗﺨﻀﻌﺎﻥ ﻟﺸﺮﻁ ﺍﻟﺠﻬﺎﺩ ﺍﻷﺳﺎﺳﻲ ﻓﻲ‬ ‫ﺍﻹﺳﻼﻡ ﺍﻟﻨﺎﺯﻝ ﻓﻲ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ ،‬ﻭﻫﻮ ﺣﺮﺏ ﺍﻟﻤﻌﺘﺪﻱ ﺍﻟﻤﻘﺎﺗﻞ‪ .‬ﻭﻫﺬﺍ ﻫﻮ‬ ‫ﺣﺎﻝ ﻛﻞ ﻏﺰﻭﺍﺕ ﺍﻟﻨﺒﻲ ﻓﺤﺎﺷﺎ ﺳﻴﺪﻧﺎ ﺍﻟﺮﺳﻮﻝ ﺍﻷﻛﺮﻡ ﻣﺤﻤﺪ ﺃﻥ ﹸﻳﺨﺎﻟﻒ‬ ‫ﺃﻣﺮ ﺍﻟﻠﻪ ﻭﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‪ ،‬ﻭﻛﻨﺘﻴﺠﺔ ﻟﺬﻟﻚ ﻓﻤﻦ ﺍﻟﻄﺒﻴﻌﻲ ﺃﻥ ﻳﻄﻠﺐ ﺍﻟﻠﻪ‬ ‫ﺗﻌﺎﻟﻰ ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻓﻲ ﻫﺬﻩ ﺍﻵﻳﺔ ﻗﺘﺎﻝ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻓﻠﻢ ﹺ‬ ‫ﺗﺄﺕ ﻫﺬﻩ ﺍﻵﻳﺔ‬ ‫ﹶ‬ ‫ﻛﺒﻴﺮﺍ ﻣﻦ ﺍﻟﻘﺮﺁﻥ‬ ‫ﻭﻣﻠﻞ ﺍﻷﻧﺒﻴﺎﺀ ﻛﻤﺎ ﻳﻌﺘﻘﺪ ﺑﻌﺾ ﺍﻟﺒﺎﺣﺜﻴﻦ‪ ،‬ﺃ ﱠﻣﺎ‬ ‫ﻟﺘﻨﺴﺦ ﺟﺰ ﹰﺀﺍ ﹰ‬ ‫ﹺ‬ ‫ﹲ‬ ‫ﹸ‬ ‫ﹰ‬ ‫ﺿﺮﻳﺒﺔ ﻣﺴﺘﺤ ﱠﻘ ﹲﺔ ﻋﻠﻰ ﺍﻟﻤﻌﺘﺪﻱ‬ ‫ﺍﻟﺠﺰﻳﺔ ﻓﻬﻲ‬ ‫ﻓﺮﺽ‬ ‫ﻭﺗﻌﻮﻳﻀﺎ ﻟﻠﻤﺴﻠﻤﻴﻦ‬

‫ﹲ‬ ‫ﻣﺘﻌﺎﺭﻑ ﻋﻠﻴﻪ ﺍﻟﻴﻮﻡ‬ ‫ﻋﻦ ﺗﺠﻬﻴﺰ ﺍﻟﺠﻴﺶ ﻭﺍﻟﻤﺴﻴﺮ ﺇﻟﻰ ﺍﻟﻘﺘﺎﻝ‪ ،‬ﻭﻫﺬﺍ ﺃﻣﺮ‬ ‫ﻛﺘﻌﻮﻳﻀﺎﺕ ﺗﻔﺮﺽ ﻋﻠﻰ ﺍﻟﺪﻭﻟﺔ ﺍﻟﻤﻌﺘﺪﻳﺔ ﺑﻌﺪ ﺍﻧﺘﻬﺎﺀ ﺍﻟﺤﺮﺏ‪.‬‬ ‫ﺍﺗﺴﺎﻕ ﹺ‬ ‫ﻭﺑﻬﺬﺍ ﺃﺻﺒﺢ ﻣﻦ ﺍﻟﻮﺍﺿﺢ ﻟﺪ￯ ﱢ‬ ‫ﹸ‬ ‫ﻧﻤﻂ ﺍﻟﻘﺮﺁﻥ ﻭﻣﻠﻞﹺ‬ ‫ﺴﻠﻢ‬ ‫ﻛﻞ ﹸﻣ ﹴ‬ ‫ﹴ‬ ‫ﺇﻧﺴﺎﻧﻲ ﹴ‬ ‫ﹴ‬ ‫ﻭﺗﻘﺪﻳﺮﺍ‬ ‫ﻋﺎﻝ‪ ،‬ﻳﺠﻌﻠﻨﺎ ﻧﻨﺤﻨﻲ ﺣ ﹰﺒﺎ‬ ‫ﻭﺑﻨﻔﺲ‬ ‫ﻣﺨﺎﻟﻔﺔ‬ ‫ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﺑﻼ‬ ‫ﹴ‬ ‫ﹰ‬

‫ﻟﻤﻦ ﺃﺭﺳﻞ ﺭﺳﻮ ﹰ‬ ‫ﹰ‬ ‫ﻻ ﺑﺎﻟﻬﺪ￯‬ ‫ﻭﺍﻋﺘﺰﺍﺯﺍ ﻹﺳﻼﻣﻨﺎ ﺍﻟﺤﻨﻴﻒ‪،‬‬ ‫ﻭﺷﻜﺮﺍ ﻭﺣﻤﺪﹰ ﺍ ﹶ‬ ‫ﹰ‬ ‫‪‬‬

‫ﻭﺩﻳﻦ ﺍﻟﺤﻖ ﻟﻴﻈﻬﺮﻩ ﻋﻠﻰ ﺍﻟﺪﻳﻦ ﻛﻠﻪ ﻭﻟﻮ ﻛﺮﻩ ﺍﻟﻤﺸﺮﻛﻮﻥ‪ .‬ﻭﻟﻜﻦ ﻫﺬﺍ‬ ‫ﺍﻟﻤﺘﻌﺼﺒﻮﻥ‬ ‫ﺍﻹﻇﻬﺎﺭ ﻟﻴﺲ ﺑﺎﻟﻘﺘﻞ ﻛﻤﺎ ﻳﻈﻦ‬ ‫ﻭﺍﻟﻤﺘﻄﺮﻓﻮﻥ‪ ،‬ﺑﻞ ﺑﺎﻟﺤﻜﻤﺔ‬ ‫ﹼ‬ ‫ﹼ‬ ‫ﻭﺍﻟﻤﻮﻋﻈﺔ ﺍﻟﺤﺴﻨﺔ ﻭﺑﺈﻧﺴﺎﻧﻴﺔ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﻭﻣﻌﻘﻮﻟﻴﺘﻪ ﻭﺗﻨﺎﺳﺒﻪ ﻣﻊ ﺍﻟﻔﻄﺮﺓ‬

‫ﺍﻟﺴﻠﻴﻤﺔ ﻟﻺﻧﺴﺎﻥ‪ .‬ﻭﺑﻬﺬﺍ‪ ،‬ﺃﺻﺒﺢ ﻣﻦ ﺍﻟﻮﺍﺿﺢ ﻟﺪ￯ ﻛﻞ ﻣﺴﻠﻢ ﱠ‬ ‫ﺃﻥ ﻣﺎ ﻳﺪﻋﻮ‬ ‫ﺇﻟﻴﻪ‬ ‫ﺍﻟﻤﺘﻄﺮﻓﻮﻥ ﺍﻟﺘﻜﻔﻴﺮﻳﻮﻥ ﺇ ﱠﻧﻤﺎ ﻫﻮ ﺩﻋﻮﺓ ﺇﺑﻠﻴﺲ ﻭﺯﺭﻋﻪ ﺍﻟﺬﻱ ﻳﺤﺎﻭﻝ‬ ‫ﱢ‬

‫ﻋﻦ ﻃﺮﻳﻘﻪ ﺍﻟﺘﺸﻮﻳﺶ ﻋﻠﻰ ﺯﺭﻉ ﺍﻟﻠﻪ ﻭﺩﻳﻨﻪ ﺍﻟﺤﻖ ﻭﻟﻜﻦ ﻳﺄﺑﻰ ﺍﻟﻠﻪ ﱠﺇﻻ ﹾ‬ ‫ﺃﻥ‬ ‫ﻳﺘﻢ ﻧﻮﺭﻩ ﻭﻟﻮ ﻛﺮﻩ ﺍﻟﺘﻜﻔﻴﺮﻳﻮﻥ‪ .‬ﻭﺍﻟﺠﻬﺎﺩ ﺍﻟﻤﻔﺮﻭﺽ ﺍﻟﻴﻮﻡ ﻋﻠﻰ ﺍﻟﻤﺴﻠﻤﻴﻦ‬ ‫ﱠ‬ ‫ﹶ‬ ‫ﻓﺮﺽ ﹴ‬ ‫ﻋﻴﻦ‪ ،‬ﻫﻮ ﺍﻟﺠﻬﺎﺩ ﺿﺪﱠ ﹶﻣﻦ ﺍﻋﺘﺪ￯ ﻋﻠﻰ ﻣﻔﺎﻫﻴﻢ ﺍﻟﻘﺮﺁﻥ‬ ‫ﻭﺣﺮﻑ‬ ‫ﱠ‬

‫ﹺ‬ ‫ﹶ‬ ‫ﻭﻗﺘﻞ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻗﺒﻞ ﻏﻴﺮﻫﻢ ﺑﺴﻴﺎﺭﺍﺗﻬﻢ ﺍﻟﻤﻔﺨﺨﺔ‪،‬‬ ‫ﻣﻮﺍﺿﻌﻪ‬ ‫ﺍﻟﻜﻠﻢ ﻋﻦ‬ ‫ﹶ‬ ‫ﻇﻠﻤﺎ ﻭﻋﺪﻭﺍ ﹰﻧﺎ‪ -‬ﹶ‬ ‫ﺍﻟﻤﺴﻠﻢ ﻋﻠﻰ‬ ‫ﻗﺘﻞ‬ ‫ﹺ‬ ‫ﻭﻗﺪ ﺟﻌﻞ ﺍﻻﻧﺘﺤﺎﺭﻳﻮﻥ ﺍﻟﻘﺘﻠﺔ ‪ -‬ﹰ‬

‫ﹰ‬ ‫ﺍﻟﺴﻠﻄﺔ ﻭﺍﻟﺤﻜﻢ‪ ،‬ﹾ‬ ‫ﻓﺈﻥ ﻛﺎﻥ ﻣﻦ‬ ‫ﺃﻣﺮﺍ‬ ‫ﺍﻟﺸﺒﻬﺔ ﻭﺍﻟﻈﻦ‪ ،‬ﹰ‬ ‫ﻣﻔﺮﻭﻏﺎ ﻣﻨﻪ ﻷﺟﻞﹺ ﱡ‬

‫ﺃﻫﻞ ﺍﻟﻠﻪ ﹼ‬ ‫ﻳﺘﻮﻻﻩ ﺍﻟﻠﻪ ﺑﺮﺣﻤﺘﻪ ﹾ‬ ‫ﻭﺇﻥ ﻛﺎﻥ ﻣﻦ ﺃﻫﻞ ﺍﻟﺸﻴﻄﺎﻥ ﻓﻘﺪ ﺧﻠﺼﺖ‬

‫ﺍﻷﻣ ﹸﺔ ﻣﻨﻪ‪ ،‬ﻛﻤﺎ ﻳﺪﱠ ﻋﻮﻥ ﻛﺬ ﹰﺑﺎ ﻭﺗﻀﻠﻴ ﹰ‬ ‫ﻼ ﻟﻠﺸﺒﺎﺏ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ .‬ﹾ‬ ‫ﻓﺈﻥ ﻛﺎﻥ‬ ‫ﱠ‬

‫ﹸ‬ ‫)ﻭ ﹶﻣﻦ‬ ‫ﺍﻟﻤﻘﺘﻮﻝ ﻣﻦ ﺃﻫﻞ ﺍﻟﻠﻪ ﻓﺄﻳﻦ ﺃﻧﺘﻢ ﺃﻳﻬﺎ ﺍﻟﺘﻜﻔﻴﺮﻳﻮﻥ ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪ :‬ﹶ‬ ‫ﹶﻳ ﹾﻘﺘ ﹾﹸﻞ ﹸﻣﺆﹾ ﹺﻣﻨﹰﺎ ﱡﻣﺘ ﹶﹶﻌ ﱢﻤﺪﹰ ﺍ ﹶﻓ ﹶﺠﺰﹶ ﹸﺍﺅ ﹸﻩ ﹶﺟ ﹶﻬ ﱠﻨ ﹸﻢ ﹶﺧﺎﻟﹺﺪﹰ ﺍ ﹺﻓ ﹶﻴﻬﺎ ﹶﻭ ﹶﻏ ﹺﻀ ﹶﺐ ﺍﻟ ﱠﻠ ﹸﻪ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻪ ﹶﻭ ﹶﻟ ﹶﻌ ﹶﻨ ﹸﻪ‬ ‫‪‬‬

‫ﻴﻤﺎ( ﴿ﺍﻟﻨﺴﺎﺀ‪﴾٩٣ :‬؟؟ ﹾ‬ ‫ﻭﺇﻥ ﻛﺎﻥ ﻣﻦ ﺃﻫﻞ ﺍﻟﺸﻴﻄﺎﻥ‪،‬‬ ‫ﹶﻭ ﹶﺃ ﹶﻋﺪﱠ ﹶﻟ ﹸﻪ ﹶﻋ ﹶﺬﺍ ﹰﺑﺎ ﹶﻋ ﹺﻈ ﹰ‬ ‫ﻓﺄﻳﻦ ﺃﻧﺘﻢ ﺃ ﱠﻳﻬﺎ ﺍﻟﺘﻜﻔﻴﺮﻳﻮﻥ ﻣﻦ ﻗﻮﻝ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ‪» :‬ﺑﻞ ﺃﺭﺟﻮ ﺃﻥ ﹸﻳﺨ ﹺﺮ ﹶﺝ‬ ‫ﺍﻟﻠﻪ ﻣﻦ ﺃﺻﻼﺑﹺﻬﻢ ﹶﻣﻦ ﻳﻌﺒﺪﹸ ﺍﻟﻠ ﹶﻪ ﻭﺣﺪﹶ ﹸﻩ ﻻ ﹸﻳﺸ ﹺﺮ ﹸﻙ ﺑﻪ ﺷﻴﺌﹰﺎ«؟ ﻭﻻ ﺃﻋﺮﻑ‬ ‫ﹸ‬ ‫ﻣﻌﺎ ﻭﺃﻧﺖ ﺗﻘﺮﺃ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪:‬‬ ‫ﻛﻴﻒ ﺗﺴﺎﻭﻱ ﺑﻴﻦ ﺍﻟﻤﺴﻠﻢ ﻭﺍﻟﻤﺠﺮﻡ ﻭﺗﻘﺘﻠﻬﻢ ﹰ‬

‫ﹶ‬ ‫ﹶﺎﺏ‬ ‫ﻴﻦ ﹶﻛﺎ ﹾﻟ ﹸﻤ ﹾﺠ ﹺﺮ ﹺﻣ ﹶ‬ ‫)ﺃ ﹶﻓﻨ ﹾﹶﺠ ﹶﻌ ﹸﻞ ﺍ ﹾﻟ ﹸﻤ ﹾﺴ ﹺﻠ ﹺﻤ ﹶ‬ ‫ﻴﻦ‪ ،‬ﹶﻣﺎ ﹶﻟ ﹸﻜ ﹾﻢ ﹶﻛ ﹾﻴ ﹶﻒ ﹶﺗ ﹾﺤ ﹸﻜ ﹸﻤﻮﻥﹶ ‪ ،‬ﹶﺃ ﹾﻡ ﹶﻟ ﹸﻜ ﹾﻢ ﹺﻛﺘ ﹲ‬ ‫ﻴﻪ ﹶﺗﺪﹾ ﹸﺭ ﹸﺳﻮﻥﹶ ‪ ،‬ﺇﹺﻥﱠ ﹶﻟ ﹸﻜ ﹾﻢ ﹺﻓ ﹺ‬ ‫ﹺﻓ ﹺ‬ ‫ﻴﻪ ﹶﻟ ﹶﻤﺎ ﹶﺗ ﹶﺨ ﱠﻴ ﹸﺮﻭﻥﹶ ‪ ،‬ﹶﺃ ﹾﻡ ﹶﻟ ﹸﻜ ﹾﻢ ﹶﺃ ﹾﻳ ﹶﻤﺎﻥﹲ ﹶﻋ ﹶﻠ ﹾﻴﻨﹶﺎ ﹶﺑﺎﻟﹺ ﹶﻐ ﹲﺔ ﺇﹺ ﹶﻟ ٰﻰ ﹶﻳ ﹾﻮ ﹺﻡ‬

‫ﻴﻢ‪ ،‬ﹶﺃ ﹾﻡ ﹶﻟ ﹸﻬ ﹾﻢ ﹸﺷ ﹶﺮ ﹶﻛ ﹸﺎﺀ‬ ‫ﺍ ﹾﻟ ﹺﻘ ﹶﻴﺎ ﹶﻣ ﹺﺔ ﺇﹺﻥﱠ ﹶﻟ ﹸﻜ ﹾﻢ ﹶﻟ ﹶﻤﺎ ﹶﺗ ﹾﺤ ﹸﻜ ﹸﻤﻮﻥﹶ ‪ ،‬ﹶﺳ ﹾﻠ ﹸﻬ ﹾﻢ ﹶﺃ ﱡﻳ ﹸﻬﻢ ﺑﹺ ٰﹶﺬﻟﹺ ﹶﻚ ﹶﺯ ﹺﻋ ﹲ‬ ‫ﹶﻓ ﹾﻠ ﹶﻴ ﹾﺄ ﹸﺗﻮﺍ ﺑﹺ ﹸﺸ ﹶﺮ ﹶﻛﺎﺋﹺ ﹺﻬ ﹾﻢ ﺇﹺﻥ ﹶﻛﺎ ﹸﻧﻮﺍ ﹶﺻ ﹺ‬ ‫ﻴﻦ‪ ،‬ﹶﻳ ﹾﻮ ﹶﻡ ﹸﻳ ﹾﻜ ﹶﺸ ﹸﻒ ﹶﻋﻦ ﹶﺳ ﹴ‬ ‫ﺎﻕ ﹶﻭ ﹸﻳﺪﹾ ﹶﻋ ﹾﻮﻥﹶ ﺇﹺ ﹶﻟﻰ‬ ‫ﺎﺩ ﹺﻗ ﹶ‬

‫ﺍﻟﺴ ﹸﺠ ﹺ‬ ‫ﻮﺩ ﹶﻓ ﹶﻼ ﹶﻳ ﹾﺴﺘ ﹺﹶﻄ ﹸﻴﻌﻮﻥﹶ ( ﴿ﺍﻟﻘﻠﻢ‪.﴾ ٤٢- ٣٥:‬‬ ‫ﱡ‬

‫‪‬‬

‫‪äÓ–ÿn€aÎ@·‹é‡€a@HTI‬‬ ‫‪Zêb‰€a@Û€g@b‡Ëm䃄Î‬‬ ‫ﻣﻦ ﺃﻫﻢ ﻣﻈﺎﻫﺮ ﺍﻟﻐﻠﻮ ﻓﻲ ﺩﻳﻦ ﺍﻟﻠﻪ ﻭﺍﺗﺒﺎﻉ ﺧﻄﻮﺍﺕ ﺍﻟﺸﻴﻄﺎﻥ‪ ،‬ﻫﻮ ﺍﻟﺤﻘﺪ‬ ‫ﺃﻱ‬ ‫ﻭﺍﻟﻜﺮﻩ ﺍﻟﺬﻱ ﻳﻤﺘﻠﺊ ﺑﻪ ﻗﻠﺐ‬ ‫ﺍﻟﻤﺘﻄﺮﻑ ﺗﺠﺎﻩ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻓﻠﻮ ﻭﺟﺪ ﱡ‬ ‫ﱢ‬ ‫ﹴ‬ ‫ﹴ‬ ‫ﹴ‬ ‫ﺷﺨﺺ‬ ‫ﻟﻤﺠﻤﻮﻋﺔ ﻣﻦ ﺍﻟﻨﺎﺱ ﺃﻭ ﺣﻘﺪﹰ ﺍ ﻋﻠﻰ‬ ‫ﺷﺨﺺ ﻣ ﹼﻨﺎ ﻓﻲ ﻗﻠﺒﻪ ﺣﻘﺪﹰ ﺍ‬ ‫ﻣﻌﻴ ﹴ‬ ‫ﻨﺔ‪ ،‬ﻓ ﹾﻠﻴﻌﻠﻢ ﱠ‬ ‫ﹴ‬ ‫ﻏﻠﻮﺍ‪،‬‬ ‫ﺃﻥ ﻓﻲ ﻗﻠﺒﻪ ﱠ‬ ‫ﻣﻌﻴﻦ ﻓﻘﻂ ﻷ ﱠﻧﻪ ﻳﻨﺘﻤﻲ ﺇﻟﻰ ﺟﻤﺎﻋﺔ ﱠ‬ ‫ﹺ‬ ‫ﺇﻧﺴﺎﻥ ﻋﺒﺎﺭ ﹲﺓ ﻋﻦ ﹴ‬ ‫ﹴ‬ ‫ﱟ‬ ‫ﺃﻥ ﱠ‬ ‫ﻭﺍﻟﺴﺒﺐ ﻓﻲ ﺫﻟﻚ ﱠ‬ ‫ﺑﺬﺍﺗﻪ ﹾ‬ ‫ﻭﺇﻥ ﺍﻧﺘﻤﻰ‬ ‫ﻣﺴﺘﻘﻞ‬ ‫ﻛﻴﺎﻥ‬ ‫ﻛﻞ‬

‫ﻣﻌﻴ ﹴ‬ ‫ﹴ‬ ‫ﹺ‬ ‫ﺑﺎﻹﻳﻤﺎﻥ ﺃﻭ ﺑﺎﻟﻔﻜ ﹴﺮ ﺃﻭ ﺑﺎﻟﻨﻈﺮﺓ ﺍﻟﺴﻴﺎﺳﻴﺔ‪ ،‬ﻓﻼ ﻳﻌﻨﻲ ﻫﺬﺍ‬ ‫ﻨﺔ‬ ‫ﺇﻟﻰ‬ ‫ﺟﻤﺎﻋﺔ ﱠ‬ ‫ﹴ‬ ‫ﺧﺼﻮﺻﻴ ﹸﺘﻪ ﺍﻟﺘﻲ‬ ‫ﺇﻧﺴﺎﻥ‬ ‫ﻳﺸﺒﻪ ﺗﻤﺎ ﹰﻣﺎ ﺑﻘﻴﺔ ﺃﻓﺮﺍﺩ ﺍﻟﺠﻤﺎﻋﺔ‪ .‬ﻭﺇ ﱠﻧﻤﺎ ﻟﻜﻞ‬ ‫ﺃ ﱠﻧ ﹸﻪ ﹸ‬ ‫ﱠ‬ ‫‪‬‬

‫ﹴ‬ ‫ﻟﻤﺠﻤﻮﻋﺔ ﻣﻦ ﺍﻟﻌﻮﺍﻣﻞﹺ ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﻌﻮﺍﻣﻞ ﻻ ﻳﻌﻠﻤﻬﺎ ﱠﺇﻻ ﺍﻟﻠﻪ‬ ‫ﺗﻜﻮﻧﺖ ﻧﺘﻴﺠ ﹰﺔ‬ ‫ﱠ‬

‫ﺗﻌﺎﻟﻰ‪ .‬ﻭﻣﻨﻬﺎ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻤﺜﺎﻝ ﻻ ﺍﻟﺤﺼﺮ‪ ،‬ﻣﻜﺎﻥ ﻣﻮﻟﺪﻩ ﺍﻟﺠﻐﺮﺍﻓﻲ‪،‬‬ ‫ﺍﻟﻮﺿﻊ ﺍﻟﻌﺎﺋﻠﻲ‪ ،‬ﺍﻟﻮﺿﻊ ﺍﻟﺼﺤﻲ‪ ،‬ﺍﻟﻮﺿﻊ ﺍﻟﻤﺎﻟﻲ‪ ،‬ﻣﺴﺘﻮ￯ ﺍﻟﺬﻛﺎﺀ‪،‬‬ ‫ﻭﻫﻜﺬﺍ‪ ،‬ﻓﺎﻟﻜﺜﻴﺮ ﺍﻟﻜﺜﻴﺮ ﻣﻦ ﺍﻟﻌﻮﺍﻣﻞ ﺗﺆﺛﺮ ﻓﻲ ﺗﻜﻮﻳﻨﻪ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻟﻔﻜﺮﻱ‪،‬‬ ‫ﻳﻤﻜﻨﻪ ﺍﻹﺣﺎﻃﺔ ﺑﻬﺬﻩ ﺍﻟﻌﻮﺍﻣﻞ ﻓﻘﺪ ﺟﻌﻞ ﺍﻟﻠﻪ‬ ‫ﻭﺑﻤﺎ ﺃﻧﹼﻪ ﻻ ﺃﺣﺪ ﻣﻦ ﺍﻟﺒﺸﺮ‬ ‫ﹸ‬

‫ﻣﺤﺼﻮﺭﺍ ﺑﻪ‪ ،‬ﻭﻟﻢ ﹺ‬ ‫ﹴ‬ ‫ﺷﺨﺺ‬ ‫ﻷﻱ‬ ‫ﺍﻟﺤﻜﻢ ﻋﻠﻰ ﺍﻵﺧﺮﻳﻦ‬ ‫ﺳﺒﺤﺎﻧﻪ‬ ‫ﻳﻌﻂ ﱠ‬ ‫ﹰ‬ ‫ﹶ‬ ‫ﻭﻛﺎﻟ ﹰﺔ‪ ،‬ﺑﻤﺎ ﻓﻲ ﺫﻟﻚ ﺍﻟﺮﺳﻞ‪.‬‬

‫ﻭﺍﻟﻤﺘﻄﺮ ﹺﻑ ﺇﻟﻰ ﱢ‬ ‫ﻳﻈﻦ –‬ ‫ﻛﻞ ﹶﻣﻦ ﹸﻳ‬ ‫ﺍﻟﺘﻜﻔﻴﺮﻱ‬ ‫ﻧﻈﺮ ﹸﺓ‬ ‫ﱢ‬ ‫ﹸ‬ ‫ﺩﻭﻧﻴ ﹲﺔ ﻭﻫﻮ ﱡ‬ ‫ﺨﺎﻟﻔﻪ‪ ،‬ﻧﻈﺮ ﹲﺓ ﱠ‬ ‫ﹼ‬

‫ﻣﺴﻠﻤﺎ – ﱠ‬ ‫ﺑﺄﻥ ﺍﻟﻠﻪ ﻗﺪ ﺍﺟﺘﺒﺎ ﹸﻩ ﻣﻦ ﺩﻭﻥ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻭﺇ ﱠﻧﻪ ﺍﻧﺘﻤﻰ ﺇﻟﻰ‬ ‫ﻷ ﱠﻧ ﹸﻪ ﻭﻟﺪ‬ ‫ﹰ‬

‫ﺨﺎﻟﻒ ﻧﻈﺮ ﹶﺓ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺟﻤﻠ ﹰﺔ ﻭﺗﻔﺼﻴ ﹰ‬ ‫ﹸ‬ ‫ﹺ‬ ‫ﻼ‪،‬‬ ‫ﺃﺣﺒﺎﺏ ﺍﻟﻠﻪ‪ .‬ﻭﻫﺬﺍ ﹸﻳ‬ ‫ﻧﺎﺩﻱ‬

‫ﹺ‬ ‫ﺍﻟﺤﺮﺹ ﻋﻠﻰ ﻫﺪﺍﻳﺔ ﺍﻟﻨﺎﺱ‬ ‫ﻭﻛﺬﻟﻚ ﻣ ﹼﻠﺔ ﺍﻷﻧﺒﻴﺎﺀ ﺍﻟﺬﻳﻦ ﺣﺮﺻﻮﺍ ﺃﺷﺪﱠ‬

‫ﻭﺍﺣﺘﺮﺍﻡ ﺧﻴﺎﺭﺍﺗﻬﻢ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺧﺎﻃﺌﺔ‪ .‬ﻭﺑﻨﺎ ﹰﺀ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻨﻈﺮﺓ‪ ،‬ﺗﺠﺪ ﺍﻟﻘﺮﺁﻥ‬

‫ﻭﻋﻘﻼﻧﻴﺎ ﺑﻌﻴﺪﹰ ﺍ ﹸﺑﻌﺪﹶ ﺍﻟﺜﺮ￯ ﻋﻦ ﺍﻟﺜﺮ ﹼﻳﺎ ﻣﻦ‬ ‫ﺇﻧﺴﺎﻧﻴﺎ‬ ‫ﻃﻴﺎﺗﻪ ﺗﺼﻨﻴ ﹰﻔﺎ‬ ‫ﱠ‬ ‫ﱠ‬ ‫ﻳﺤﻤﻞ ﺑﻴﻦ ﹼ‬

‫ﹺ‬ ‫ﺘﻄﺮﻓﻴﻦ‪ .‬ﺇﺫ ﱠ‬ ‫ﺍﻟﻤﺘﺪ ﱢﺑ ﹶﺮ ﻓﻲ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻗﺪ ﻳﺠﺪ ﻟﻠﻨﺎﺱ‬ ‫ﺇﻥ ﹸ‬ ‫ﺗﺼﻨﻴﻒ ﹸ‬ ‫ﺍﻟﻤ ﱢ‬ ‫ﻣﺸﺎﺑﻬﺎ ﻟﻶﺗﻲ‪:‬‬ ‫ﺣﺴﺐ ﻧﻔﺴﻴﺎﺗﻬﻢ ﻭﻣﻌﺘﻘﺪﺍﺗﻬﻢ ﻭﻇﺮﻭﻓﻬﻢ‪ ،‬ﺗﺼﻨﻴ ﹰﻔﺎ‬ ‫ﹰ‬

‫ﱠﺃﻭ ﹰﻻ‪ -‬ﺍﻟﻤﺴﺘﻀﻌﻔﻮﻥ ﻓﻲ ﺍﻷﺭﺽ‪ ،‬ﻭﻫﻢ ﺃﻧﺎﺱ ﻟﻢ ﹼ‬ ‫ﻳﺘﻤﻜﻨﻮﺍ ﻣﻦ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻰ‬ ‫‪‬‬

‫ﺃﻱ ﹴ‬ ‫ﺳﻤﺎﻭﻱ ﻓﻲ ﺍﻷﺻﻞ‪ ،‬ﻧﺘﻴﺠﺔ ﻟﻈﺮﻭﻓﻬﻢ‬ ‫ﺩﻳﻦ‬ ‫ﺍﻟﺤﻖ ﺃﻭ ﻟﻢ ﻳﻄﻠﻌﻮﺍ ﻋﻠﻰ ﱢ‬ ‫ﱟ‬ ‫ﺍﻟﻨﻔﺴﻴﺔ ﺃﻭ‬ ‫ﺍﻟﻤﻌﻴﺸﻴﺔ‪ ،‬ﻛﻤﻜﺎﻥ ﺍﻟﻮﻻﺩﺓ ﺃﻭ ﺣﺎﻟﺘﻬﻢ‬ ‫ﺍﻟﺼﺤﻴﺔ ﺃﻭﻏﻴﺮﻫﺎ ﺍﻟﻜﺜﻴﺮ‬ ‫ﹼ‬ ‫ﹼ‬

‫ﻣﻦ ﺍﻟﻌﻮﺍﻣﻞ‪ .‬ﻭﻫﺆﻻﺀ ﻋﺴﻰ ﺍﻟﻠﻪ ﹾ‬ ‫ﺃﻥ ﻳﻐﻔﺮ ﻟﻬﻢ‪ ،‬ﻭﻧﺠﺪ ﻫﺬﺍ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪:‬‬

‫ﺎﻝ ﹶﻭﺍﻟﻨ ﹶﱢﺴ ﹺ‬ ‫ﺍﻟﺮ ﹶﺟ ﹺ‬ ‫ﺎﺀ ﹶﻭﺍ ﹾﻟ ﹺﻮ ﹾﻟ ﹶﺪ ﹺ‬ ‫ﺍﻥ ﹶﻻ ﹶﻳ ﹾﺴﺘ ﹺﹶﻄ ﹸﻴﻌﻮﻥﹶ ﹺﺣ ﹶﻴﻠ ﹰﺔ‬ ‫)ﺇﹺ ﱠﻻ ﺍ ﹾﻟ ﹸﻤ ﹾﺴﺘ ﹾﹶﻀ ﹶﻌ ﹺﻔ ﹶ‬ ‫ﻴﻦ ﹺﻣ ﹶﻦ ﱢ‬ ‫ﻼ‪ ،‬ﹶﻓ ﹸﺄ ﹶ‬ ‫ﹶﻭ ﹶﻻ ﹶﻳ ﹾﻬ ﹶﺘﺪﹸ ﻭﻥﹶ ﹶﺳﺒﹺﻴ ﹰ‬ ‫ﻭﻟ ٰـﺌﹺ ﹶﻚ ﹶﻋ ﹶﺴﻰ ﺍﻟ ﱠﻠ ﹸﻪ ﹶﺃﻥ ﹶﻳ ﹾﻌ ﹸﻔ ﹶﻮ ﹶﻋ ﹾﻨ ﹸﻬ ﹾﻢ ﹶﻭ ﹶﻛﺎﻥﹶ ﺍﻟ ﱠﻠ ﹸﻪ ﹶﻋ ﹸﻔ ‪3‬ﻮﺍ‬ ‫ﺃﻧﺎﺳﺎ‬ ‫ﹶﻏ ﹸﻔ ﹰ‬ ‫ﻮﺭﺍ( ﴿ﺍﻟﻨﺴﺎﺀ‪ ،﴾ ٩٩-٩٨ :‬ﻭﻗﺪ ﻧﺠﺪ ﺿﻤﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻛﺬﻟﻚ‪ ،‬ﹰ‬ ‫ﻣﻤﻦ ﻟﺪﻳﻬﻢ ﻋﻘﺎﺋﺪ ﻣﻨﺤﺮﻓﺔ‪.‬‬ ‫ﻣﺴﺘﻀﻌﻔﻴﻦ ﱠ‬ ‫ﹼ‬ ‫ﺍﻟﻤﺘﻜﺒﺮﻭﻥ‪،‬‬ ‫ﻭﺍﻟﻤﻜﺬﺑﻮﻥ ﻭﺍﻟﻤﻨﺎﻓﻘﻮﻥ ﻭﺍﻟﻤﺸﺮﻛﻮﻥ‪ ،‬ﱠﺃﻣﺎ‬ ‫ﺍﻟﻤﺘﻜﺒﺮﻭﻥ‬ ‫ﺛﺎﻧ ﹰﻴﺎ‪-‬‬ ‫ﹼ‬ ‫ﹼ‬

‫ﻭﻫﻢ ﺍﻟﻜﺎﻓﺮﻭﻥ ﺣ ﹰﻘﺎ ﻷ ﱠﻧﻬﻢ ﻋﺮﻓﻮﺍ ﺍﻟﺤﻖ ﻭﻟﻢ ﻳﻨﻜﺮﻭﻩ‪ ،‬ﻭﻟﻜﻦ ﺭﻓﻀﻮﺍ ﺍﺗﹼﺒﺎﻋﻪ‪.‬‬ ‫ﻳﻦ ﹶﻳﺘ ﹶﹶﻜ ﱠﺒ ﹸﺮﻭﻥﹶ ﹺﻓﻲ‬ ‫)ﺳ ﹶﺄ ﹾﺻ ﹺﺮ ﹸﻑ ﹶﻋ ﹾﻦ ﺁ ﹶﻳﺎﺗﹺ ﹶﻲ ﺍ ﱠﻟ ﹺﺬ ﹶ‬ ‫ﻭﻫﺆﻻﺀ ﻧﺠﺪﻫﻢ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪ :‬ﹶ‬ ‫ﹾﹶ‬ ‫ﺽ ﺑﹺ ﹶﻐ ﹾﻴ ﹺﺮ ﺍ ﹾﻟ ﹶﺤ ﱢﻖ ﹶﻭﺇﹺﻥ ﹶﻳ ﹶﺮ ﹾﻭﺍ ﹸﻛ ﱠﻞ ﺁ ﹶﻳ ﹴﺔ ﱠﻻ ﹸﻳﺆﹾ ﹺﻣﻨﹸﻮﺍ ﺑﹺ ﹶﻬﺎ ﹶﻭﺇﹺﻥ ﹶﻳ ﹶﺮ ﹾﻭﺍ ﹶﺳﺒﹺ ﹶ‬ ‫ﺍﻷ ﹾﺭ ﹺ‬ ‫ﺍﻟﺮ ﹾﺷ ﹺﺪ‬ ‫ﻴﻞ ﱡ‬ ‫ﻴﻞ ﺍ ﹾﻟ ﹶﻐ ﱢﻲ ﹶﻳ ﱠﺘ ﹺﺨ ﹸﺬﻭ ﹸﻩ ﹶﺳﺒﹺﻴ ﹰ‬ ‫ﹶﻻ ﹶﻳ ﱠﺘ ﹺﺨ ﹸﺬﻭ ﹸﻩ ﹶﺳﺒﹺ ﹰﻴﻼ ﹶﻭﺇﹺﻥ ﹶﻳ ﹶﺮ ﹾﻭﺍ ﹶﺳﺒﹺ ﹶ‬ ‫ﻼ ٰﹶﺫﻟﹺ ﹶﻚ ﺑﹺ ﹶﺄ ﱠﻧ ﹸﻬ ﹾﻢ ﹶﻛ ﱠﺬ ﹸﺑﻮﺍ‬

‫ﻴﻦ( ﴿ﺍﻷﻋﺮﺍﻑ‪ ،﴾١٤٦:‬ﻭﻧﺠﺪ ﻭﺻﻔﻬﻢ ﺍﻟﺪﻗﻴﻖ‬ ‫ﺑﹺﺂ ﹶﻳﺎﺗﹺﻨﹶﺎ ﹶﻭ ﹶﻛﺎ ﹸﻧﻮﺍ ﹶﻋ ﹾﻨ ﹶﻬﺎ ﹶﻏ ﹺﺎﻓ ﹺﻠ ﹶ‬

‫ﻳﻦ ﹶﻳ ﹾﻜ ﹸﻔ ﹸﺮﻭﻥﹶ ﺑﹺﺎﻟ ﱠﻠ ﹺﻪ ﹶﻭ ﹸﺭ ﹸﺳ ﹺﻠ ﹺﻪ ﹶﻭ ﹸﻳﺮﹺﻳﺪﹸ ﻭﻥﹶ ﹶﺃﻥ ﹸﻳ ﹶﻔ ﱢﺮ ﹸﻗﻮﺍ ﹶﺑ ﹾﻴ ﹶﻦ‬ ‫ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪) :‬ﺇﹺﻥﱠ ﺍ ﱠﻟ ﹺﺬ ﹶ‬ ‫ﺾ ﹶﻭ ﹶﻧ ﹾﻜ ﹸﻔ ﹸﺮ ﺑﹺ ﹶﺒ ﹾﻌ ﹴ‬ ‫ﺍﻟ ﱠﻠ ﹺﻪ ﹶﻭ ﹸﺭ ﹸﺳ ﹺﻠ ﹺﻪ ﹶﻭ ﹶﻳ ﹸﻘﻮ ﹸﻟﻮﻥﹶ ﹸﻧﺆﹾ ﹺﻣ ﹸﻦ ﺑﹺ ﹶﺒ ﹾﻌ ﹴ‬ ‫ﺾ ﹶﻭ ﹸﻳﺮﹺﻳﺪﹸ ﻭﻥﹶ ﹶﺃﻥ ﹶﻳ ﱠﺘ ﹺﺨ ﹸﺬﻭﺍ‬ ‫ﹶﺑ ﹾﻴ ﹶﻦ ٰﹶﺫﻟﹺ ﹶﻚ ﹶﺳﺒﹺ ﹰﻴﻼ )*( ﹸﺃ ﹶ‬ ‫ﻳﻦ ﹶﻋ ﹶﺬﺍ ﹰﺑﺎ‬ ‫ﻭﻟ ٰـﺌﹺ ﹶﻚ ﹸﻫ ﹸﻢ ﺍ ﹾﻟ ﹶﻜ ﹺﺎﻓ ﹸﺮﻭﻥﹶ ﹶﺣ ﹼﻘ ﹰﺎ ﹶﻭ ﹶﺃ ﹾﻋﺘﹶﺪﹾ ﹶﻧﺎ ﻟﹺ ﹾﻠ ﹶﻜ ﹺﺎﻓ ﹺﺮ ﹶ‬ ‫‪‬‬

‫ﱡﻣ ﹺﻬﻴﻨﹰﺎ( ﴿ﺍﻟﻨﺴﺎﺀ‪.﴾ ١٥١-١٥٠:‬‬ ‫ﱢ‬ ‫ﺍﻟﻤﻜﺬﺑﻮﻥ‪ ،‬ﻓﻬﻢ ﺃﻧﺎﺱ ﱠ‬ ‫ﻛﺬﺑﻮﺍ ﺍﻵﻳﺎﺕ ﻭﻟﻢ ﻳﺴﺘﻤﻌﻮﺍ ﻟﻬﺎ‪ ،‬ﻭﻫﺆﻻﺀ‬ ‫ﻭﺃﻣﺎ‬ ‫ﱠ‬

‫ﻳﻦ ﹶﻛ ﱠﺬ ﹸﺑﻮﺍ ﺑﹺﺂ ﹶﻳﺎﺗﹺﻨﹶﺎ ﹶﻭﻟﹺ ﹶﻘ ﹺ‬ ‫ﺎﺀ ﹾﺍﻵ ﹺﺧ ﹶﺮ ﹺﺓ ﹶﺣﺒﹺ ﹶﻄ ﹾﺖ‬ ‫)ﻭﺍ ﱠﻟ ﹺﺬ ﹶ‬ ‫ﻧﺠﺪﻫﻢ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪ :‬ﹶ‬ ‫ﹶﺃ ﹾﻋ ﹶﻤﺎ ﹸﻟ ﹸﻬ ﹾﻢ ﻫﹶ ﹾﻞ ﹸﻳ ﹾﺠﺰﹶ ﹾﻭﻥﹶ ﺇﹺ ﱠﻻ ﹶﻣﺎ ﹶﻛﺎ ﹸﻧﻮﺍ ﹶﻳ ﹾﻌ ﹶﻤ ﹸﻠﻮﻥﹶ ( ﴿ﺍﻷﻋﺮﺍﻑ‪ ،﴾١٤٧:‬ﻭﻫﻨﺎﻙ‬ ‫ﹲ‬ ‫ﻓﺮﻕ ﻳﺠﺐ ﺍﻻﻧﺘﺒﺎﻩ ﺇﻟﻴﻪ ﺑﻴﻦ‬ ‫ﺍﻟﻤﺘﻜﺒﺮ ﻛﺈﺑﻠﻴﺲ ﺍﻟﺬﻱ ﻟﻢ ﻳﻨﻜﺮ ﺍﻟﻠﻪ ﻭﺍﻵﺧﺮﺓ‬ ‫ﹼ‬ ‫ﻭﻟﻜﻦ ﺭﻓﺾ ﺍﺗﺒﺎﻉ ﺃﻭﺍﻣﺮﻩ‪ ،‬ﻭﺑﻴﻦ ﹶﻣﻦ ﹼ‬ ‫ﻛﺬﺏ ﺑﻜﻞ ﺁﻳﺎﺕ ﺍﻟﻠﻪ ﻭﻟﻘﺎﺀ ﺍﻵﺧﺮﺓ‪،‬‬ ‫ﱢ‬ ‫ﻓﺎﻟﻤﻜﺬﺏ ﺗﻘﺮﻳ ﹰﺒﺎ ﻫﻮ ﺍﻟﻤﻠﺤﺪ ﻏﻴﺮ ﺍﻟﻤﺴﺘﻀﻌﻒ ﻓﻲ ﻭﻗﺘﻨﺎ ﺍﻟﺤﺎﺿﺮ ﺍﻟﺬﻱ‬

‫ﻳﻨﻄﺒﻖ ﻋﻠﻴﻪ ﹰ‬ ‫ﻮﺕ‬ ‫)ﻭ ﹶﻗﺎ ﹸﻟﻮﺍ ﹶﻣﺎ ﹺﻫ ﹶﻲ ﺇﹺ ﱠﻻ ﹶﺣ ﹶﻴﺎ ﹸﺗﻨﹶﺎ ﺍﻟﺪﱡ ﹾﻧ ﹶﻴﺎ ﹶﻧ ﹸﻤ ﹸ‬ ‫ﺃﻳﻀﺎ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪ :‬ﹶ‬

‫ﹶﻭ ﹶﻧ ﹾﺤ ﹶﻴﺎ ﹶﻭ ﹶﻣﺎ ﹸﻳ ﹾﻬ ﹺﻠ ﹸﻜﻨﹶﺎ ﺇﹺ ﱠﻻ ﺍﻟﺪﱠ ﹾﻫ ﹸﺮ ﹶﻭ ﹶﻣﺎ ﹶﻟ ﹸﻬﻢ ﺑﹺ ٰﹶﺬﻟﹺ ﹶﻚ ﹺﻣ ﹾﻦ ﹺﻋ ﹾﻠ ﹴﻢ ﺇﹺﻥﹾ ﹸﻫ ﹾﻢ ﺇﹺ ﱠﻻ ﹶﻳ ﹸﻈ ﱡﻨﻮﻥﹶ (‬ ‫﴿ﺍﻟﺠﺎﺛﻴﺔ‪.﴾٢٤:‬‬

‫ﻣﺼﺎﻟﺤﻬﻢ‬ ‫ﺤﺮﻛﻬﻢ‬ ‫ﹸ‬ ‫ﱠ‬ ‫ﻭﺃﻣﺎ ﺍﻟﻤﻨﺎﻓﻘﻮﻥ‪ ،‬ﻓﻬﻢ ﺍﻻﻧﺘﻬﺎﺯﻳﻮﻥ ﻭﺍﻟﻤﺨﺎﺩﻋﻮﻥ ﺍﻟﺬﻱ ﹸﺗ ﱢ‬ ‫ﻋﺒﺮ ﻋﻨﻬﻢ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﱠ‬ ‫ﺑﺄﻥ ﻓﻲ ﻗﻠﻮﺑﻬﻢ ﻣﺮﺽ‪.‬‬ ‫ﺍﻟﺬﻳﻦ ﱠ‬ ‫ﺛﺎﻟ ﹰﺜﺎ‪ -‬ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺑﺎﻟﻠﻪ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻭﻋﻤﻠﻮﺍ‬ ‫ﺻﺎﻟﺤﺎ‪ :‬ﻭﻫﺆﻻﺀ ﻫﻢ ﺍﻟﺬﻳﻦ‬ ‫ﹰ‬ ‫ﻭﺭﺛﻮﺍ ﺍﻷﺩﻳﺎﻥ ﻭﺁﻣﻨﻮﺍ ﺑﻬﺎ ﻭﻧﺰﻟﺖ ﻓﻴﻬﻢ ﺁﻳﺘﺎﻥ ﻣﺪﻧﻴﺘﺎﻥ ﻣﺘﺸﺎﺑﻬﺘﺎﻥ‪ .‬ﻭﻛﻤﺎ‬ ‫ﻫﻮ ﻣﻌﺮﻭﻑ ﻓﻲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﱠ‬ ‫ﻓﺈﻥ ﺍﻟﺘﻜﺮﺍﺭ ﺃﺣﺪ ﺃﺳﺎﻟﻴﺐ ﺍﻟﺘﻮﻛﻴﺪ‪ ،‬ﻭﺍﻵﻳﺘﺎﻥ‬ ‫ﻴﻦ ﹶﻣ ﹾﻦ‬ ‫ﺍﻟﺼﺎﺑﹺﺌﹺ ﹶ‬ ‫ﻳﻦ ﺁ ﹶﻣﻨﹸﻮﺍ ﹶﻭﺍ ﱠﻟ ﹺﺬ ﹶ‬ ‫ﻫﻤﺎ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪) :‬ﺇﹺﻥﱠ ﺍ ﱠﻟ ﹺﺬ ﹶ‬ ‫ﺎﺭ ٰ￯ ﹶﻭ ﱠ‬ ‫ﻳﻦ ﻫﹶ ﹸﺎﺩﻭﺍ ﹶﻭﺍﻟ ﱠﻨ ﹶﺼ ﹶ‬ ‫ﺁ ﹶﻣ ﹶﻦ ﺑﹺﺎﻟ ﱠﻠ ﹺﻪ ﹶﻭﺍ ﹾﻟ ﹶﻴ ﹾﻮ ﹺﻡ ﹾﺍﻵ ﹺﺧ ﹺﺮ ﹶﻭ ﹶﻋ ﹺﻤ ﹶﻞ ﹶﺻﺎﻟﹺ ﹰﺤﺎ ﹶﻓ ﹶﻠ ﹸﻬ ﹾﻢ ﹶﺃ ﹾﺟ ﹸﺮ ﹸﻫ ﹾﻢ ﹺﻋ ﹶ‬ ‫ﻨﺪ ﹶﺭ ﱢﺑ ﹺﻬ ﹾﻢ ﹶﻭ ﹶﻻ ﹶﺧ ﹾﻮ ﹲﻑ‬ ‫‪‬‬

‫ﻳﻦ ﺁ ﹶﻣﻨﹸﻮﺍ‬ ‫ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻬ ﹾﻢ ﹶﻭ ﹶﻻ ﹸﻫ ﹾﻢ ﹶﻳ ﹾﺤﺰﹶ ﹸﻧﻮﻥﹶ ( ﴿ﺍﻟﺒﻘﺮﺓ‪ ،﴾٦٢:‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪) :‬ﺇﹺﻥﱠ ﺍ ﱠﻟ ﹺﺬ ﹶ‬

‫ﺎﺭ ٰ￯ ﹶﻣ ﹾﻦ ﺁ ﹶﻣ ﹶﻦ ﺑﹺﺎﻟ ﱠﻠ ﹺﻪ ﹶﻭﺍ ﹾﻟ ﹶﻴ ﹾﻮ ﹺﻡ ﹾﺍﻵ ﹺﺧ ﹺﺮ ﹶﻭ ﹶﻋ ﹺﻤ ﹶﻞ‬ ‫ﹶﻭﺍ ﱠﻟ ﹺﺬ ﹶ‬ ‫ﻳﻦ ﻫﹶ ﹸﺎﺩﻭﺍ ﹶﻭ ﱠ‬ ‫ﺍﻟﺼﺎﺑﹺﺌﹸﻮﻥﹶ ﹶﻭﺍﻟ ﱠﻨ ﹶﺼ ﹶ‬ ‫ﹶﺻﺎﻟﹺ ﹰﺤﺎ ﹶﻓ ﹶﻼ ﹶﺧ ﹾﻮ ﹲﻑ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻬ ﹾﻢ ﹶﻭ ﹶﻻ ﹸﻫ ﹾﻢ ﹶﻳ ﹾﺤﺰﹶ ﹸﻧﻮﻥﹶ ( ﴿ﺍﻟﻤﺎﺋﺪﺓ‪ .﴾٦٩:‬ﻭﻳﺠﺐ‬

‫ﺍﻹﺷﺎﺭﺓ ﺇﻟﻰ ﱠ‬ ‫ﺃﻥ ﺍﺑﻦ ﻛﺜﻴﺮ »ﺭﺣﻤﻪ ﺍﻟﻠﻪ« ﻓﻲ ﺗﻔﺴﻴﺮﻩ ﺍﺷﺘﺮﻁ ﺩﺧﻮﻝ ﺃﺻﺤﺎﺏ‬ ‫ﺍﻟﺪﻳﺎﻧﺎﺕ ﺍﻟﻤﺬﻛﻮﺭﺓ ﺃﻋﻼﻩ ﻓﻲ ﺍﻹﺳﻼﻡ‪ ،‬ﺣﺘﻰ ﺗﻨﻄﺒﻖ ﻋﻠﻴﻬﻢ ﺍﻵﻳﺘﺎﻥ‪ .‬ﻭﻫﺬﺍ‬ ‫ﺳﺒﺐ ﻗﻮﻝ ﺍﺑﻦ ﻛﺜﻴﺮ ﻫﺬﺍ ﻫﻮ‬ ‫ﺍﻟﺸﺮﻁ ﻻ ﺃﺟﺪﻩ ﻓﻲ ﻫﺎﺗﻴﻦ ﺍﻵﻳﺘﻴﻦ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ ﹸ‬ ‫ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪) :‬ﻭ ﹶﻣﻦ ﻳﺘﺒﻎ ﻏﻴﺮ ﺍﻹﺳﻼﻡ ﺩﻳﻨﹰﺎ ﻓﻠﻦ ﹸﻳﻘﺒﻞ ﻣﻨﻪ( ﺃﻭ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪) :‬‬ ‫ﱠ‬ ‫ﺇﻥ ﺍﻟﺪﻳﻦ ﻋﻨﺪ ﺍﻟﻠﻪ ﺍﻹﺳﻼﻡ( ﻭﺳﻨﻨﺎﻗﺶ ﻫﺎﺗﻴﻦ ﺍﻵﻳﺘﻴﻦ ﻻﺣ ﹰﻘﺎ‪.‬‬ ‫ﺭﺍﺑﻌﺎ‪ -‬ﺍﻟﺬﻳﻦ ﺍﺗﺒﻌﻮﺍ ﺳﻴﺪﻧﺎ ﻣﺤﻤﺪﹰ ﺍ‪ ،‬ﻭﻫﺆﻻﺀ ﻳﺼﻔﻬﻢ ﺍﻟﻘﺮﺁﻥ ﻏﺎﻟ ﹰﺒﺎ ﺑـ«ﺍﻟﺬﻳﻦ‬ ‫ﹰ‬ ‫ﺁﻣﻨﻮﺍ« ﻭ«ﺍﻟﻤﺆﻣﻨﻮﻥ« ﺑﺨﻼﻑ ﺍﻟﻠﻘﺐ ﺍﻟﻤﺘﻌﺎﺭﻑ ﻋﻠﻴﻪ ﺍﻟﻴﻮﻡ ﻭﻫﻮ ﻟﻘﺐ‬ ‫»ﺍﻟﻤﺴﻠﻤﻮﻥ«‪ .‬ﻭﻣﻦ ﺻﻔﺎﺕ ﻫﺆﻻﺀ ﺍﻷﺳﺎﺳﻴﺔ‪ ،‬ﻣﺎ ﻭﺭﺩ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪:‬‬ ‫ﻳﻦ ﺇﹺ ﹶﺫﺍ ﹸﺫ ﹺﻛ ﹶﺮ ﺍﻟ ﱠﻠ ﹸﻪ ﹶﻭ ﹺﺟ ﹶﻠ ﹾﺖ ﹸﻗ ﹸﻠﻮ ﹸﺑ ﹸﻬ ﹾﻢ ﹶﻭﺇﹺ ﹶﺫﺍ ﹸﺗ ﹺﻠ ﹶﻴ ﹾﺖ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻬ ﹾﻢ ﺁ ﹶﻳﺎ ﹸﺗ ﹸﻪ‬ ‫)ﺇﹺ ﱠﻧ ﹶﻤﺎ ﺍ ﹾﻟ ﹸﻤﺆﹾ ﹺﻣ ﹸﻨﻮﻥﹶ ﺍ ﱠﻟ ﹺﺬ ﹶ‬ ‫ﹶﺎﻫ ﹾﻢ‬ ‫ﺍﻟﺼ ﹶﻼ ﹶﺓ ﹶﻭ ﹺﻣ ﱠﻤﺎ ﹶﺭ ﹶﺯ ﹾﻗﻨ ﹸ‬ ‫ﻳﻤﺎ ﹰﻧﺎ ﹶﻭ ﹶﻋ ﹶﻠ ٰﻰ ﹶﺭ ﱢﺑ ﹺﻬ ﹾﻢ ﹶﻳﺘ ﹶﹶﻮ ﱠﻛ ﹸﻠﻮﻥﹶ ‪ ،‬ﺍ ﱠﻟ ﹺﺬ ﹶ‬ ‫ﻴﻤﻮﻥﹶ ﱠ‬ ‫ﹶﺯﺍ ﹶﺩﺗ ﹸﹾﻬ ﹾﻢ ﺇﹺ ﹶ‬ ‫ﻳﻦ ﹸﻳ ﹺﻘ ﹸ‬ ‫ﻨﻔ ﹸﻘﻮﻥﹶ ‪ ،‬ﹸﺃ ﹶ‬ ‫ﹸﻳ ﹺ‬ ‫ﺎﺕ ﹺﻋ ﹶ‬ ‫ﻨﺪ ﹶﺭ ﱢﺑ ﹺﻬ ﹾﻢ ﹶﻭ ﹶﻣﻐﹾ ﹺﻔ ﹶﺮ ﹲﺓ‬ ‫ﻭﻟ ٰـﺌﹺ ﹶﻚ ﹸﻫ ﹸﻢ ﺍ ﹾﻟ ﹸﻤﺆﹾ ﹺﻣ ﹸﻨﻮﻥﹶ ﹶﺣ ‪J‬ﻘﺎ ﱠﻟ ﹸﻬ ﹾﻢ ﹶﺩ ﹶﺭ ﹶﺟ ﹲ‬

‫ﻳﻢ( ﴿ﺍﻷﻧﻔﺎﻝ‪ ،﴾٤-٢:‬ﻭﻛﺬﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪) :‬ﺇﹺ ﱠﻧ ﹶﻤﺎ ﺍ ﹾﻟ ﹸﻤﺆﹾ ﹺﻣ ﹸﻨﻮﻥﹶ‬ ‫ﹶﻭ ﹺﺭﺯﹾ ﹲﻕ ﹶﻛ ﹺﺮ ﹲ‬ ‫ـﻪ ﹶﻭ ﹶﺭ ﹸﺳﻮﻟﹺ ﹺﻪ ﹶﻭﺇﹺ ﹶﺫﺍ ﹶﻛﺎ ﹸﻧﻮﺍ ﹶﻣ ﹶﻌ ﹸﻪ ﹶﻋ ﹶﻠ ٰﻰ ﹶﺃ ﹾﻣ ﹴﺮ ﹶﺟ ﹺ‬ ‫ﻳﻦ ﺁ ﹶﻣﻨﹸﻮﺍ ﺑﹺﺎﻟ ﱠﻠ ﹺ‬ ‫ﺎﻣ ﹴﻊ ﱠﻟ ﹾﻢ ﹶﻳ ﹾﺬﻫﹶ ﹸﺒﻮﺍ ﹶﺣ ﱠﺘ ٰﻰ‬ ‫ﺍ ﱠﻟ ﹺﺬ ﹶ‬ ‫ﻳﻦ ﹶﻳ ﹾﺴﺘ ﹾﹶﺄ ﹺﺫ ﹸﻧﻮ ﹶﻧ ﹶﻚ ﹸﺃ ﹶ‬ ‫ﻳﻦ ﹸﻳﺆﹾ ﹺﻣ ﹸﻨﻮﻥﹶ ﺑﹺﺎﻟ ﱠﻠ ﹺﻪ ﹶﻭ ﹶﺭ ﹸﺳﻮﻟﹺ ﹺﻪ ﹶﻓﺈﹺ ﹶﺫﺍ‬ ‫ﻭﻟ ٰـﺌﹺ ﹶﻚ ﺍ ﱠﻟ ﹺﺬ ﹶ‬ ‫ﹶﻳ ﹾﺴﺘ ﹾﹶﺄ ﹺﺫ ﹸﻧﻮ ﹸﻩ ﺇﹺﻥﱠ ﺍ ﱠﻟ ﹺﺬ ﹶ‬ ‫‪‬‬

‫ﺍﺳﺘ ﹾﹶﺄ ﹶﺫ ﹸﻧ ﹶ‬ ‫ﻮﻙ ﻟﹺ ﹶﺒ ﹾﻌ ﹺ‬ ‫ﺍﺳ ﹶﺘﻐﹾ ﹺﻔ ﹾﺮ ﹶﻟ ﹸﻬ ﹸﻢ ﺍﻟ ﱠﻠ ﹶﻪ ﺇﹺﻥﱠ ﺍﻟ ﱠﻠ ﹶﻪ‬ ‫ﺾ ﹶﺷ ﹾﺄﻧﹺ ﹺﻬ ﹾﻢ ﹶﻓ ﹾﺄ ﹶﺫﻥ ﱢﻟ ﹶﻤﻦ ﹺﺷﺌ ﹶ‬ ‫ﹾﺖ ﹺﻣ ﹾﻨ ﹸﻬ ﹾﻢ ﹶﻭ ﹾ‬ ‫ﹾ‬

‫ﻳﻦ‬ ‫ﻴﻢ( ﴿ﺍﻟﻨﻮﺭ‪ ،﴾٦٢:‬ﻭﻛﺬﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪) :‬ﺇﹺ ﱠﻧ ﹶﻤﺎ ﺍ ﹾﻟ ﹸﻤﺆﹾ ﹺﻣ ﹸﻨﻮﻥﹶ ﺍ ﱠﻟ ﹺﺬ ﹶ‬ ‫ﹶﻏ ﹸﻔ ﹲ‬ ‫ﻮﺭ ﱠﺭ ﹺﺣ ﹲ‬ ‫ﺁ ﹶﻣﻨﹸﻮﺍ ﺑﹺﺎﻟ ﱠﻠ ﹺﻪ ﹶﻭ ﹶﺭ ﹸﺳﻮﻟﹺ ﹺﻪ ﹸﺛ ﱠﻢ ﹶﻟ ﹾﻢ ﹶﻳ ﹾﺮ ﹶﺗﺎ ﹸﺑﻮﺍ ﹶﻭ ﹶﺟﺎﻫﹶ ﺪﹸ ﻭﺍ ﺑﹺ ﹶﺄ ﹾﻣ ﹶﻮﺍﻟﹺ ﹺﻬ ﹾﻢ ﹶﻭ ﹶﺃ ﹸﻧﻔ ﹺﺴ ﹺﻬ ﹾﻢ ﹺﻓﻲ ﹶﺳﺒﹺﻴﻞﹺ‬ ‫ﺍﻟ ﱠﻠ ﹺﻪ ﹸﺃ ﹶ‬ ‫ﺍﻟﺼ ﹺ‬ ‫ﺎﺩ ﹸﻗﻮﻥﹶ ( ﴿ﺍﻟﺤﺠﺮﺍﺕ‪. ﴾١٥:‬‬ ‫ﻭﻟ ٰـﺌﹺ ﹶﻚ ﹸﻫ ﹸﻢ ﱠ‬

‫ﹴ‬ ‫ﺟﻤﺎﻋﺔ‬ ‫ﺧﺎﻣﺴﺎ‪ -‬ﺍﻟﻤﻔﺴﺪﻭﻥ ﻓﻲ ﺍﻷﺭﺽ‪ :‬ﻭﻫﺆﻻﺀ ﻗﺪ ﻳﻨﺘﻤﻮﻥ ﺇﻟﻰ ﺃ ﱢﻳﺔ‬ ‫ﹰ‬

‫ﻣﻦ ﺍﻟﺠﻤﺎﻋﺎﺕ ﺃﻋﻼﻩ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻧﻮﻥ ﻣﻨﺎﻓﻘﻴﻦ ﺃﻭ ﻣﺘﻜﺒﺮﻳﻦ ﺃﻭ ﻣﺴﻠﻤﻴﻦ‪،‬‬

‫ﻭﺃﺧﻄﺮﻫﻢ ﻫﻮ ﹶﻣﻦ ﻳﻨﺘﻤﻲ ﺇﻟﻰ ﺍﻹﺳﻼﻡ ﻷﻧﻪ ﻳﻘﺘﻞ ﻭﻳﺬﺑﺢ ﻭﻳﻔﺴﺪ ﺑﺎﺳﻢ‬

‫ﹺ‬ ‫ﻭﺍﻟﻤﺘﻜﺒﺮﻭﻥ‬ ‫ﺍﻟﻠﻪ ﻭﻳﺼﺪﱡ ﻋﻦ ﺳﺒﻴﻞ ﺍﻟﻠﻪ ﺑﺄﻓﻌﺎﻟﻪ‪ ،‬ﻭﻗﺪ ﻳﺴﺘﻐﻠﻪ ﺍﻟﻤﻨﺎﻓﻘﻮﻥ‬ ‫ﹼ‬ ‫ﻔﺴﺪﻳﻦ ﻓﻲ ﺍﻷﺭﺽ ﱠ‬ ‫ﺃﻥ ﺗﺼﻨﻴﻔﻬﻢ ﻗﺪ‬ ‫ﺍﻟﻤ‬ ‫ﹶ‬ ‫ﻣﻄﻴ ﹰﺔ ﻟﺘﺤﻘﻴﻖ ﺃﻫﺪﺍﻓﻬﻢ‪ .‬ﻭﻣﻴﺰ ﹸﺓ ﹸ‬

‫ﺃﺗﻰ ﺑﺴﺒﺐ ﺃﻓﻌﺎﻟﻬﻢ‪ ،‬ﻭﻟﻴﺲ ﺑﺴﺒﺐ ﻧﻮﻉ ﺍﻻﻋﺘﻘﺎﺩ ﺍﻟﺬﻱ ﻳ ﹼﺘﺒﻌﻮﻧﻪ‪ ،‬ﻭﻧﺠﺪﻫﻢ‬ ‫ﻴﻞ ﹶﻟ ﹸﻬﻢ ﹶﻻ ﹸﺗ ﹾﻔ ﹺﺴﺪﹸ ﻭﺍ ﹺﻓﻲ ﹾ ﹶ‬ ‫ﺍﻷ ﹾﺭ ﹺ‬ ‫ﺽ ﹶﻗﺎ ﹸﻟﻮﺍ ﺇﹺ ﱠﻧ ﹶﻤﺎ ﹶﻧ ﹾﺤ ﹸﻦ‬ ‫ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪ :‬ﹶ‬ ‫)ﻭﺇﹺ ﹶﺫﺍ ﹺﻗ ﹶ ﹾ‬ ‫ﹸﻣ ﹾﺼ ﹺﻠ ﹸﺤﻮﻥﹶ ‪ ،‬ﹶﺃ ﹶﻻ ﺇﹺ ﱠﻧ ﹸﻬ ﹾﻢ ﹸﻫ ﹸﻢ ﺍ ﹾﻟ ﹸﻤ ﹾﻔ ﹺﺴﺪﹸ ﻭﻥﹶ ﹶﻭ ﹶﻟ ٰـ ﹺﻜﻦ ﱠﻻ ﹶﻳﺸﹾ ﹸﻌ ﹸﺮﻭﻥﹶ ‪ ،‬ﹶﻭﺇﹺ ﹶﺫﺍ ﹺﻗ ﹶ‬ ‫ﻴﻞ ﹶﻟ ﹸﻬ ﹾﻢ‬ ‫ﹶ‬ ‫ﹶ‬ ‫ﹺ‬ ‫ﺍﻟﺴ ﹶﻔ ﹶﻬ ﹸﺎﺀ‬ ‫ﺁﻣﻨﹸﻮﺍ ﹶﻛ ﹶﻤﺎ ﺁ ﹶﻣ ﹶﻦ ﺍﻟ ﱠﻨ ﹸ‬ ‫ﺍﻟﺴ ﹶﻔ ﹶﻬ ﹸﺎﺀ ﺃ ﹶﻻ ﺇﹺ ﱠﻧ ﹸﻬ ﹾﻢ ﹸﻫ ﹸﻢ ﱡ‬ ‫ﺎﺱ ﹶﻗﺎ ﹸﻟﻮﺍ ﺃ ﹸﻧﺆﹾ ﹺﻣ ﹸﻦ ﹶﻛ ﹶﻤﺎ ﺁ ﹶﻣ ﹶﻦ ﱡ‬

‫ﹶﻭ ﹶﻟ ٰـ ﹺﻜﻦ ﱠﻻ ﹶﻳ ﹾﻌ ﹶﻠ ﹸﻤﻮﻥﹶ ( ﴿ﺍﻟﺒﻘﺮﺓ‪.﴾١٣-١١ :‬‬

‫ﺳﺎﺩﺳﺎ‪ -‬ﺍﻟﻔﺌﺔ ﺍﻟﺘﻲ ﺭﻓﻀﺖ ﺍﻟﺪﻳﻦ ﻟﻐﻠﻈﺔ ﻭﻓﻈﺎﻇﺔ ﻣﻦ ﻳﺪﻋﻲ ﺗﻤﺜﻴﻠﻪ ﻣﻦ‬ ‫ﹰ‬

‫)ﻭ ﹶﻟ ﹾﻮ ﹸﻛ ﹾﻨ ﹶﺖ ﹶﻓ ‪U‬ﻈﺎ ﹶﻏ ﹶ‬ ‫ﻠﻴﻆ ﺍﻟ ﹶﻘ ﹾﻠ ﹺ‬ ‫ﺐ‬ ‫ﺍﻟﺘﻜﻔﻴﺮﻳﻦ ﺍﻟﺨﻮﺍﺭﺝ‪ ،‬ﻣﺼﺪﺍ ﹰﻗﺎ ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ ‪ :‬ﹶ‬

‫ﻻ ﹾﻧ ﹶﻔ ﹼﻀﻮﺍ ﹺﻣ ﹾﻦ ﹶﺣ ﹾﻮﻟﹺ ﹶﻚ( ﴿ﺁﻝ ﻋﻤﺮﺍﻥ‪.﴾١٥٩ :‬‬ ‫‪‬‬

‫ﺍﻟﺘﺼﻨﻴﻒ ﺃﻋﻼﻩ ﻟﻴﺲ ﺗﺼﻨﻴ ﹰﻔﺎ ﺷﺎﻣ ﹰ‬ ‫ﻼ ﻭﻻ ﺣﺼﺮ ﱠﻳﺎ‪ ،‬ﻭﻫﺪﻓﻪ ﻃﺮﺡ ﺑﻌﺾ‬ ‫ﺍﻷﻣﺜﻠﺔ ﻟﻴﺘﺴﻨﻰ ﻟﻠﻘﺎﺭﺉ ﺍﻟﻜﺮﻳﻢ ﻣﻌﺮﻓﺔ ﱠ‬ ‫ﺃﻥ ﺍﻟﻠﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ ﻻ ﻳﻨﻈﺮ ﺇﻟﻰ‬

‫ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺃﺳﺎﺱ ﺍﻟﻌﻘﻴﺪﺓ ﻛﻤﺎ ﻳﻌﺘﻘﺪ ﺍﻟﺘﻜﻔﻴﺮﻳﻮﻥ‪ ،‬ﻭﺇ ﱠﻧﻤﺎ ﻫﻨﺎﻙ ﺍﻟﻜﺜﻴﺮ‬ ‫ﻷﻱ ﺇﻧﺴﺎﻥ ﺣﺼﺮﻫﺎ‪،‬‬ ‫ﻣﻦ ﺍﻟﻤﻌﺎﻳﻴﺮ ﻭﺍﻟﻀﻮﺍﺑﻂ ﻭﺍﻟﻈﺮﻭﻑ ﺍﻟﺘﻲ ﻻ ﻳﻤﻜﻦ ﱢ‬

‫ﹴ‬ ‫ﻛﺎﻓﺮ ﺃﻭ ﻣﺆﻣﻦ‪،‬‬ ‫ﺇﻧﺴﺎﻥ‬ ‫ﻷﻱ‬ ‫ﻭﺑﺎﻟﺘﺎﻟﻲ ﻻ ﻳﻤﻜﻦ ﱢ‬ ‫ﹸ‬ ‫ﺍﻟﺤﻜﻢ ﻋﻠﻰ ﺍﻟﻤﻘﺎﺑﻞ ﺑﺄ ﱠﻧ ﹸﻪ ﹲ‬

‫ﻳﺼﻮﺭﻫﺎ‬ ‫ﺑﻞ ﺍﻟﺤﻜﻢ ﻟﻠﻪ ﻻ ﺷﺮﻳﻚ ﻟﻪ‪ .‬ﻓﺎﻟﻤﻮﺿﻮﻉ ﻟﻴﺲ ﺑﺎﻟﺴﻬﻮﻟﺔ ﺍﻟﺘﻲ ﱢ‬ ‫ﹴ‬ ‫ﻣﻬﻤﺔ‪ ،‬ﺃﻻ ﻭﻫﻲ ﱠ‬ ‫ﺍﻟﺸﻴﻄﺎﻥ ﻷﺗﺒﺎﻋﻪ‪ .‬ﻛﻤﺎ ﻳﺠﺐ ﺍﻟﺘﺮﻛﻴﺰ ﻋﻠﻰ ﻧﻘﻄﺔ‬ ‫ﺃﻥ ﹶﻣﻦ‬

‫ﺻ ﱠﻨ ﹶ‬ ‫ﻒ ﺍﻟﻨﺎﺱ ﻫﻨﺎ ﻫﻮ ﹸ‬ ‫ﺍﻟﻠﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﺳﻴﺤﻜﻢ‬ ‫ﺧﺎﻟﻘﻬﻢ ﹸ‬

‫ﻭﻳﻔﺼﻞ ﺑﻴﻨﻬﻢ‪ ،‬ﻭﻟﻴﺲ ﻣﻦ ﻭﺍﺟﺒﺎﺕ ﺍﻟﻤﺴﻠﻢ ﺍﻟﻤﺆﻣﻦ ﺑﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺃﻥ‬ ‫ﻳﻔﺼﻞ ﺑﻴﻦ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺃﺳﺎﺱ ﺍﻋﺘﻘﺎﺩﻫﻢ ﻓﻴﺪﺧﻞ ﻓﻼﻥ ﺍﻟﺠﻨﺔ ﻭﻳﺪﺧﻞ‬

‫ﻳﻦ ﻫﹶ ﹸﺎﺩﻭﺍ‬ ‫ﻳﻦ ﺁ ﹶﻣﻨﹸﻮﺍ ﹶﻭﺍ ﱠﻟ ﹺﺬ ﹶ‬ ‫ﺍﻵﺧﺮ ﺍﻟﻨﺎﺭ‪ ،‬ﻭﺫﻟﻚ ﻣﺼﺪﺍ ﹰﻗﺎ ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪) :‬ﺍ ﱠﻟ ﹺﺬ ﹶ‬ ‫ﻳﻦ ﹶﺃ ﹾﺷ ﹶﺮ ﹸﻛﻮﺍ ﺇﹺﻥﱠ ﺍﻟ ﱠﻠ ﹶﻪ ﹶﻳ ﹾﻔ ﹺﺼ ﹸﻞ ﹶﺑ ﹾﻴﻨ ﹸﹶﻬ ﹾﻢ‬ ‫ﻮﺱ ﹶﻭﺍ ﱠﻟ ﹺﺬ ﹶ‬ ‫ﺍﻟﺼﺎﺑﹺﺌﹺ ﹶ‬ ‫ﹶﻭ ﱠ‬ ‫ﺎﺭ ٰ￯ ﹶﻭﺍ ﹾﻟ ﹶﻤ ﹸﺠ ﹶ‬ ‫ﻴﻦ ﹶﻭﺍﻟ ﱠﻨ ﹶﺼ ﹶ‬ ‫ﹶﻳ ﹾﻮ ﹶﻡ ﺍ ﹾﻟ ﹺﻘ ﹶﻴﺎ ﹶﻣ ﹺﺔ ﺇﹺﻥﱠ ﺍﻟ ﱠﻠ ﹶﻪ ﹶﻋ ﹶﻠ ٰﻰ ﹸﻛ ﱢﻞ ﹶﺷ ﹾﻲ ﹴﺀ ﹶﺷ ﹺﻬﻴﺪﹲ ( ﴿ﺍﻟﺤﺞ‪ ،﴾١٧:‬ﻓﻴﺠﺐ ﹼﺃﻻ‬

‫ﹰ‬ ‫ﻳﻨﺨﺪﻉ ﺍﻟﻤﺴﻠﻢ ﻭﻳﺠﻌﻞ ﻧﻔﺴﻪ‬ ‫ﺷﺮﻳﻜﺎ ﻟﻠﻪ ﻓﻲ ﺍﻟﺤﻜﻢ ﻋﻠﻰ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﻼ‬

‫ﹴ‬ ‫ﺃﻥ ﻳﻔﺮﺽ ﻋﻠﻰ ﺍﻟﻠﻪ ﹾ‬ ‫ﻷﺣﺪ ﹾ‬ ‫ﺃﻥ ﻳﺪﺧﻞ ﻓﻼ ﹰﻧﺎ ﺍﻟﺠﻨﺔ ﺃﻭ ﻳﺪﺧﻠﻪ ﺍﻟﻨﺎﺭ‬ ‫ﻳﻤﻜﻦ‬

‫ﻓﺎﻟﺤﻜﻢ ﻟﻠﻪ ﻭﺣﺪﻩ‪ ،‬ﻭﻫﻮ ﺍﻟﻌﺎﺩﻝ ﺍﻟﺨﺒﻴﺮ‪ ،‬ﻣﻊ ﺍﻟﺘﺄﻛﻴﺪ ﻋﻠﻰ ﱠ‬ ‫ﺃﻥ ﻭﻋﺪﹶ ﺍﻟﻠﻪ‬ ‫ﹸ‬

‫ﻭﺍﺿﺢ ﹲ‬ ‫ﻭﺣﻖ ﻭﺑﻌﻴﺪﹲ ﻋﻦ ﺍﻟﻌﺒﺚ‪ ،‬ﻛﻤﺎ ﱠﺑﻴﻨ ﹸﹶﻪ ﻟﺴﻴﺪﻧﺎ ﻣﻮﺳﻰ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪:‬‬ ‫ﹲ‬ ‫‪‬‬

‫ﹸﺐ ﹶﻟﻨﹶﺎ ﹺﻓﻲ ﻫﹶ ٰـ ﹺﺬ ﹺﻩ ﺍﻟﺪﱡ ﹾﻧ ﹶﻴﺎ ﹶﺣ ﹶﺴ ﹶﻨ ﹰﺔ ﹶﻭ ﹺﻓﻲ ﹾﺍﻵ ﹺﺧ ﹶﺮ ﹺﺓ ﺇﹺ ﱠﻧﺎ ﹸﻫﺪﹾ ﹶﻧﺎ ﺇﹺ ﹶﻟ ﹾﻴ ﹶﻚ ﹶﻗ ﹶ‬ ‫ﺎﻝ ﹶﻋ ﹶﺬﺍﺑﹺﻲ‬ ‫ﹶ‬ ‫)ﻭ ﹾﺍﻛﺘ ﹾ‬ ‫ﻳﻦ ﹶﻳ ﱠﺘ ﹸﻘﻮﻥﹶ‬ ‫ﻴﺐ ﺑﹺ ﹺﻪ ﹶﻣ ﹾﻦ ﹶﺃ ﹶﺷ ﹸﺎﺀ ﹶﻭ ﹶﺭ ﹾﺣ ﹶﻤﺘﹺﻲ ﹶﻭ ﹺﺳ ﹶﻌ ﹾﺖ ﹸﻛ ﱠﻞ ﹶﺷ ﹾﻲ ﹴﺀ ﹶﻓ ﹶﺴ ﹶﺄ ﹾﻛ ﹸﺘ ﹸﺒ ﹶﻬﺎ ﻟﹺ ﱠﻠ ﹺﺬ ﹶ‬ ‫ﹸﺃ ﹺﺻ ﹸ‬ ‫ﻳﻦ ﹸﻫﻢ ﺑﹺﺂ ﹶﻳﺎﺗﹺﻨﹶﺎ ﹸﻳﺆﹾ ﹺﻣ ﹸﻨﻮﻥﹶ ( ﴿ﺍﻷﻋﺮﺍﻑ‪ ،﴾١٥٦ :‬ﻓﻌﺬﺍﺏ‬ ‫ﹶﻭ ﹸﻳﺆﹾ ﺗﹸﻮﻥﹶ ﱠ‬ ‫ﺍﻟﺰ ﹶﻛﺎ ﹶﺓ ﹶﻭﺍ ﱠﻟ ﹺﺬ ﹶ‬ ‫ﹴ‬ ‫ﻭﺳﻌﺖ ﱠ‬ ‫ﻛﻞ‬ ‫ﺍﻟﻠﻪ ﻳﺼﻴﺐ ﺑﻪ ﹶﻣﻦ ﻳﺸﺎﺀ ﻭﺭﺣﻤﺘﻪ‬ ‫ﺷﻲﺀ‪ .‬ﻭﻻ ﺗﻈﻨﻦ ﺃﻥ ﺃﺣﺪﺍ‬ ‫ﹾ‬

‫ﺧﺎﺭﺝ ﺭﺣﻤﺔ ﺍﻟﻠﻪ‪ ،‬ﻓﻤﻊ ﺃﻥ ﻫﺬﻩ ﺍﻟﺮﺣﻤﺔ ﻣﻜﺘﻮﺑﺔ ﻟﻠﻤﺘﻘﻴﻦ‪ ،‬ﻭﻣﻦ ﻫﻢ ﺑﺂﻳﺎﺕ‬

‫ﺍﻟﻠﻪ ﻳﺆﻣﻨﻮﻥ‪ ،‬ﺇﻻ ﺃﻧﻬﺎ ﻻ ﺗﺨﺘﺺ ﺑﻬﻢ ﻭﺣﺪﻫﻢ‪ .‬ﻓﻬﻲ ﻓﻲ ﺣﻘﻬﻢ ﻣﻜﺘﻮﺑﺔ‬ ‫ﻭﻭﺍﺟﺒﺔ‪ ،‬ﻭﻫﻲ ﻟﻐﻴﺮﻫﻢ ﺟﺎﺋﺰﺓ‪ .‬ﻭﺑﺎﻟﻤﻘﺎﺑﻞ‪ ،‬ﻓﺈﻥ ﻋﺬﺍﺏ ﺍﻟﻠﻪ ﺍﻟﺬﻱ ﻳﺼﻴﺐ‬ ‫ﺑﻪ ﻣﻦ ﻳﺸﺎﺀ‪ ،‬ﻳﺤﺮﻣﻪ ﻋﻠﻰ ﺍﻟﻤﺘﻘﻴﻦ ﻭﻣﻦ ﻫﻢ ﺑﺂﻳﺎﺕ ﺍﻟﻠﻪ ﻳﺆﻣﻨﻮﻥ‪ .‬ﻭﻫﺬﻩ‬ ‫ﻗﻤﺔ ﺍﻟﺮﺃﻓﺔ‪ ،‬ﺃﻥ ﺗﻌﻢ ﺍﻟﺮﺣﻤﺔ‪ ،‬ﻭﻳﺨﺼﺺ ﺍﻟﻌﺬﺍﺏ ﻟﻤﺴﺘﺤﻘﻴﻪ‪ .‬ﻭﻫﻨﺎ ﻋﻠﻴﻨﺎ‬ ‫ﻭﻧﺤﻦ ﻧﻘﺮﺃ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺃﻥ ﻧﻔﺮﻕ ﺑﻴﻦ ﻛﻼﻡ ﺍﻟﻠﻪ ﻭﻛﻼﻡ ﻣﻦ ﻫﻢ ﺩﻭﻥ ﺍﻟﻠﻪ؛‬ ‫ﻓﻴﻜﻮﻥ ﻛﻼﻡ ﺍﻟﻠﻪ ﻫﻮ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﺘﻲ ﺗﺘﺒﻊ‪ ،‬ﺃ ﹼﻣﺎ ﻛﻼﻡ ﻏﻴﺮﻩ ﺗﻌﺎﻟﻰ ﻓﻴﺠﺐ ﺃﻥ‬

‫ﻳﻼﺣﻆ ﻣﻮﻗﻒ ﺍﻟﻘﺮﺁﻥ ﻣﻨﻪ‪.‬‬

‫ﻛﻤﺎ ﱠ‬ ‫ﺃﺳﺎﺳﻲ ﻓﻲ ﺍﻟﺤﺴﺎﺏ ﺇﺿﺎﻓ ﹰﺔ ﺇﻟﻰ‬ ‫ﺸﻴﺮ ﺇﻟﻰ ﻣﻌﻴﺎ ﹴﺭ‬ ‫ﺃﻥ ﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ ﹸﺗ ﹸ‬ ‫ﱟ‬ ‫ﺍﻹﻳﻤﺎﻥ‪ ،‬ﻓﺎﻹﻳﻤﺎﻥ ﺍﻟﺬﻱ ﻻ ﻳﺘﺮﺟﻢ ﺇﻟﻰ ﻋﻤﻞ ﺻﺎﻟﺢ ﻻ ﺣﺎﺟﺔ ﻟﻠﻪ ﺑﻪ؛ ﻭﻟﺬﺍ‬

‫ﻳﻮﺿ ﹸﺢ ﻭﺑﺸﻜﻞﹴ ﻻ ﻳﻘﺒﻞ ﺍﻟﻠﺒﺲ ﱠ‬ ‫ﺍﻟﻘﺮﺁﻥ ﱢ‬ ‫ﻣﻤﺘﺤﻦ‪،‬‬ ‫ﺃﻥ ﺍﻟﻤﺴﻠﻢ ﻭﻏﻴﺮ ﺍﻟﻤﺴﻠﻢ‬ ‫ﹲ‬ ‫ﹺ‬ ‫ﻣﺴﻠﻤﺎ‬ ‫ﺍﻟﺨﺒﻴﺚ ﻣﻦ ﺍﻟﻄﻴﺐ‪ .‬ﻷﻭﺿﺢ‪ :‬ﻗﺪ ﻧﺠﺪ‬ ‫ﺗﻤﻴﻴﺰ‬ ‫ﻭﻫﺬﺍ ﺍﻻﻣﺘﺤﺎﻥ ﻫﺪﻓﻪ‬ ‫ﹸ‬ ‫ﹰ‬ ‫ﺧﺒﻴ ﹰﺜﺎ ﻭﻗﺪ ﻧﺠﺪ ﻏﻴﺮ ﻣﺴﻠﻢ ﻃﻴ ﹰﺒﺎ‪ ،‬ﻭﻫﺬﺍ ﻧﺠﺪﻩ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪ ) :‬ﱠﻣﺎ ﹶﻛﺎﻥﹶ ﺍﻟ ﱠﻠ ﹸﻪ ﻟﹺ ﹶﻴ ﹶﺬ ﹶﺭ‬ ‫‪‬‬

‫ﻴﺚ ﹺﻣ ﹶﻦ ﱠ‬ ‫ﻴﻦ ﹶﻋ ﹶﻠ ٰﻰ ﹶﻣﺎ ﹶﺃﻧﺘ ﹾﹸﻢ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻪ ﹶﺣ ﱠﺘ ٰﻰ ﹶﻳ ﹺﻤﻴﺰﹶ ﺍ ﹾﻟ ﹶﺨﺒﹺ ﹶ‬ ‫ﺍﻟﻄ ﱢﻴ ﹺ‬ ‫ﺐ ﹶﻭ ﹶﻣﺎ ﹶﻛﺎﻥﹶ ﺍﻟ ﱠﻠ ﹸﻪ‬ ‫ﺍ ﹾﻟ ﹸﻤﺆﹾ ﹺﻣﻨﹺ ﹶ‬ ‫ﺐ ﹶﻭ ﹶﻟ ٰـ ﹺﻜ ﱠﻦ ﺍﻟ ﱠﻠ ﹶﻪ ﹶﻳ ﹾﺠ ﹶﺘﺒﹺﻲ ﹺﻣﻦ ﱡﺭ ﹸﺳ ﹺﻠ ﹺﻪ ﹶﻣﻦ ﹶﻳ ﹶﺸ ﹸﺎﺀ ﹶﻓ ﹺ‬ ‫ﻟﹺ ﹸﻴ ﹾﻄ ﹺﻠ ﹶﻌ ﹸﻜ ﹾﻢ ﹶﻋ ﹶﻠﻰ ﺍ ﹾﻟ ﹶﻐ ﹾﻴ ﹺ‬ ‫ﺂﻣﻨﹸﻮﺍ ﺑﹺﺎﻟ ﱠﻠ ﹺﻪ‬

‫ﻴﻢ( ﴿ﺁﻝ ﻋﻤﺮﺍﻥ‪ ،﴾١٧٩:‬ﻭﻛﺬﺍ‬ ‫ﹶﻭ ﹸﺭ ﹸﺳ ﹺﻠ ﹺﻪ ﹶﻭﺇﹺﻥ ﹸﺗﺆﹾ ﹺﻣﻨﹸﻮﺍ ﹶﻭ ﹶﺗ ﱠﺘ ﹸﻘﻮﺍ ﹶﻓ ﹶﻠ ﹸﻜ ﹾﻢ ﹶﺃ ﹾﺟ ﹲﺮ ﹶﻋ ﹺﻈ ﹲ‬

‫ﻴﺚ ﹺﻣ ﹶﻦ ﱠ‬ ‫ﺐ ﹶﻭ ﹶﻳ ﹾﺠ ﹶﻌ ﹶﻞ ﺍ ﹾﻟ ﹶﺨﺒﹺ ﹶ‬ ‫ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪) :‬ﻟﹺ ﹶﻴ ﹺﻤﻴﺰﹶ ﺍﻟ ﱠﻠ ﹸﻪ ﺍ ﹾﻟ ﹶﺨﺒﹺ ﹶ‬ ‫ﺍﻟﻄ ﱢﻴ ﹺ‬ ‫ﻴﺚ ﹶﺑ ﹾﻌ ﹶﻀ ﹸﻪ‬ ‫ﺾ ﹶﻓ ﹶﻴ ﹾﺮ ﹸﻛ ﹶﻤ ﹸﻪ ﹶﺟ ﹺﻤ ﹰﻴﻌﺎ ﹶﻓ ﹶﻴ ﹾﺠ ﹶﻌ ﹶﻠ ﹸﻪ ﹺﻓﻲ ﹶﺟ ﹶﻬ ﱠﻨ ﹶﻢ ﹸﺃ ﹶ‬ ‫ﻭﻟ ٰـﺌﹺ ﹶﻚ ﹸﻫ ﹸﻢ ﺍ ﹾﻟ ﹶﺨ ﹺ‬ ‫ﹶﻋ ﹶﻠ ٰﻰ ﹶﺑ ﹾﻌ ﹴ‬ ‫ﺎﺳ ﹸﺮﻭﻥﹶ (‬ ‫﴿ ﺍﻷﻧﻔﺎﻝ‪ .﴾٣٧:‬ﻭﻫﺬﺍ ﺃﻣﺮ‬ ‫ﻃﺒﻴﻌﻲ‪ ،‬ﻭﻣﻦ ﺍﻟﻌﺪﺍﻟﺔ ﺍﻹﻟﻬﻴﺔ ﹼﺃﻻ ﻳﻨﺠﻮ‬ ‫ﱞ‬

‫ﹴ‬ ‫ﹴ‬ ‫ﺃﺣﺪﻫﻢ ﻓﻘﻂ ﻟﻜﻮﻧﻪ ﹸﻭﻟﹺﺪﹶ‬ ‫ﻣﺴﻠﻤﺔ ﻭﻫﻮ ﻣﻔﺴﺪﹲ ‪ ،‬ﻭﻳﻬﻠﻚ ﺃﺣﺪﻫﻢ ﻷ ﱠﻧ ﹸﻪ‬ ‫ﻟﻌﺎﺋﻠﺔ‬ ‫ﺼﻠﺢ‪ .‬ﻛﻤﺎ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪ :‬ﹶ‬ ‫ﹴ‬ ‫ﹴ‬ ‫ﹸﻭﻟﹺﺪﹶ‬ ‫ﻟﻌﺎﺋﻠﺔ ﻏﻴ ﹺﺮ‬ ‫)ﺃ ﹾﻡ ﹶﻧ ﹾﺠ ﹶﻌ ﹸﻞ‬ ‫ﻣﺴﻠﻤﺔ‪ ،‬ﻭﻫﻮ ﹸﻣ ﹲ‬

‫ﻳﻦ ﹺﻓﻲ ﹾ ﹶ‬ ‫ﺍﻟﺼﺎﻟﹺ ﹶﺤ ﹺ‬ ‫ﺍﻷ ﹾﺭ ﹺ‬ ‫ﺽ ﹶﺃ ﹾﻡ ﹶﻧ ﹾﺠ ﹶﻌ ﹸﻞ‬ ‫ﺎﺕ ﹶﻛﺎ ﹾﻟ ﹸﻤ ﹾﻔ ﹺﺴ ﹺﺪ ﹶ‬ ‫ﺍ ﱠﻟ ﹺﺬ ﹶ‬ ‫ﻳﻦ ﺁ ﹶﻣﻨﹸﻮﺍ ﹶﻭ ﹶﻋ ﹺﻤ ﹸﻠﻮﺍ ﱠ‬ ‫ﻴﻦ ﹶﻛﺎ ﹾﻟ ﹸﻔ ﱠﺠﺎﺭ( ﴿ ﺹ‪ .﴾٢٨ :‬ﱠ‬ ‫ﺇﻥ ﹶﻣﻦ ﻳﻌﺘﻘﺪﹸ ﺃ ﱠﻧ ﹸﻪ ﺳﻴﺪﺧﻞ ﺍﻟﺠﻨﺔ‪ ،‬ﻭﺃ ﱠﻧ ﹸﻪ‬ ‫ﺍ ﹾﻟ ﹸﻤ ﱠﺘ ﹺﻘ ﹶ‬ ‫ﹸ‬ ‫ﺃﻓﻀﻞ ﻣﻦ ﺍﻵﺧﺮﻳﻦ ﻓﻘﻂ ﻷ ﱠﻧﻪ ﻣﺴﻠﻢ ﹾ‬ ‫ﻭﺇﻥ ﻗﺘﻞ ﺃﻭ ﺃﻓﺴﺪ ﺃﻭ ﺳﻔﻚ ﺍﻟﺪﻣﺎﺀ ﺃﻭ‬

‫ﱠ‬ ‫ﺃﻳﻦ ﺃﻧﺖ ﻣﻦ‬ ‫ﻏﺶ ﺃﻭ ﺧﺎﻥ ﺃﻭ ﺳﺮﻕ ﺃﻭ ﺯﻧﻰ ﺃﻭ‬ ‫ﺍﻏﺘﺎﺏ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻧﻘﻮﻝ ﻟﻪ‪ :‬ﹶ‬ ‫ﹶ‬ ‫ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪ :‬ﹶ‬ ‫ﺲ ﺑﹺ ﹶﺄ ﹶﻣﺎﻧﹺ ﱢﻴ ﹸﻜ ﹾﻢ ﹶﻭ ﹶﻻ ﹶﺃ ﹶﻣﺎﻧﹺ ﱢﻲ ﹶﺃ ﹾﻫﻞﹺ ﺍ ﹾﻟ ﹺﻜﺘ ﹺ‬ ‫ﻮﺀﺍ ﹸﻳ ﹾﺠﺰﹶ‬ ‫ﹶﺎﺏ ﹶﻣﻦ ﹶﻳ ﹾﻌ ﹶﻤ ﹾﻞ ﹸﺳ ﹰ‬ ‫)ﻟ ﹾﻴ ﹶ‬ ‫ﺑﹺ ﹺﻪ ﹶﻭ ﹶﻻ ﹶﻳ ﹺﺠﺪﹾ ﹶﻟ ﹸﻪ ﹺﻣﻦ ﹸﺩ ﹺ‬ ‫ﻭﻥ ﺍﻟ ﱠﻠ ﹺﻪ ﹶﻭﻟﹺ ‪X‬ﻴﺎ ﹶﻭ ﹶﻻ ﹶﻧ ﹺﺼ ﹰﻴﺮﺍ( ﴿ ﺍﻟﻨﺴﺎﺀ‪.﴾١٢٣ :‬‬

‫‪‬‬



‫‪fl ÜČč €a@ÊŞ čg@HUI‬‬ ‫@‪Z‚Ž ˝fl çž ⁄a‬‬ ‫‪č Ş Üfl ‰«č @ÂÌ‬‬ ‫@‪č ž !a‬‬ ‫ﹴ‬ ‫ﺷﻌﺐ ﺍﻟﻠﻪ‬ ‫ﺑﺼﻮﺭﺓ ﺃﻭ ﺑﺄﺧﺮ￯ –‬ ‫ﺩﺍﺋﻤﺎ ﻧﻈﻦ ﺃ ﱠﻧﻨﺎ –‬ ‫ﹸ‬ ‫ﺑﻮﺻﻔﻨﺎ ﻣﺴﻠﻤﻴﻦ‪ ،‬ﹰ‬ ‫ﺍﻟﻤﺨﺘﺎﺭ‪ ،‬ﻭﺫﻟﻚ ﻣﻦ ﺧﻼﻝ ﺍﺟﺘﺰﺍﺋﻨﺎ ﺍﻵﻳﺔ ﺭﻗﻢ ‪ ١٩‬ﻣﻦ ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ‪:‬‬ ‫ﱠ‬ ‫)ﺇﻥ ﺍﻟﺪﻳﻦ ﻋﻨﺪ ﺍﻟﻠﻪ ﺍﻹﺳﻼﻡ( ﻭﻧﺴﺘﺨﺪﻡ ﻫﺬﺍ ﺍﻟﺠﺰﺀ ﻣﻦ ﺍﻵﻳﺔ ﻟﻄﺮﺩ ﺍﻟﻜﺜﻴﺮ‬ ‫ﻭﻛﺄﻥ ﺍﻟﻘﺮﺁﻥ ﻟﻢ ﺗﻨﺰﻝ ﺑﻪ ﻏﻴﺮ ﻫﺬﻩ ﺍﻵﻳﺔ ﺃﻭ ﱠ‬ ‫ﱠ‬ ‫ﺃﻥ ﻫﺬﻩ‬ ‫ﻣﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﺍﻟﺠﻨﺔ‪،‬‬ ‫ﺍﻵﻳﺔ ﻧﺴﺨﺖ ﺟﻤﻴﻊ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻷﺧﺮ￯ ﺫﺍﺕ ﺍﻟﻌﻼﻗﺔ‪ .‬ﺍﺑﻦ ﻛﺜﻴﺮ »ﺭﺣﻤﻪ‬ ‫ﺍﻟﻠﻪ« ﺍﻧﺘﺒﻪ ﺇﻟﻰ ﻫﺬﻩ ﺍﻵﻳﺔ ﻭﻛﻮﻧﻬﺎ ﺗﺘﻌﺎﺭﺽ ﻇﺎﻫﺮ ﹰﻳﺎ ﻣﻊ ﺍﻵﻳﺎﺕ ﺍﻟﺘﻲ‬ ‫ﺫﻛﺮﻧﺎﻫﺎ ﺃﻋﻼﻩ ﻓﻲ ﺍﻟﻨﻘﻄﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻣﻦ ﺍﻟﺘﺼﻨﻴﻒ ﺍﻟﻘﺮﺁﻧﻲ)‪ ،(١‬ﻭﻟﻨﺎ ﻓﻲ ﻫﺬﻩ‬ ‫)‪ (١‬ﺍﻧﻈﺮ ‪:‬ﺻﻔﺤﺔ ‪ ،٥٣‬ﻣﻦ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪.‬‬

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‫ﺍﻵﻳﺔ ﺍﻟﻤﺒﺎﺭﻛﺔ ﺍﻟﻤﻼﺣﻈﺎﺕ ﺍﻵﺗﻴﺔ‪:‬‬ ‫ﺃﻥ ﺍﻟﻠﻪ ﻻ ﻳﺤﺪﱡ ﹸﻩ ﹲ‬ ‫ﺇﻥ ﺍﻟﺪﻳﻦ ﻋﻨﺪ ﺍﻟﻠﻪ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺑﻤﺎ ﱠ‬ ‫ﺃﻭ ﹰﻻ ‪ -‬ﱠ‬ ‫ﺯﻣﺎﻥ ﻭﻻ ﻣﻜﺎﻥ‬ ‫ﻓﻬﺬﺍ ﻳﻌﻨﻲ ﱠ‬ ‫ﻧﻔﺴ ﹸﻪ ﺇﺳﻼﻡ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺃﺗﺒﺎﻋﻬﻢ‪ ،‬ﻷ ﱠﻧﻪ‬ ‫ﺃﻥ‬ ‫ﹶ‬ ‫ﺍﻹﺳﻼﻡ ﺍﻟﻤﻘﺼﻮ ﹶﺩ ﻫﻮ ﹸ‬

‫ﻧﺴﺒﺘﻪ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹴ‬ ‫ﺑﺪﻻﻟﺔ‬ ‫ﺑﺰﻣﺎﻥ‬ ‫ﻏﻴﺮ ﹸﻣﺤﺪﱠ ﹴﺩ‬ ‫ﻟﻠﻪ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﺍﻟﺪﻳﻦ ﻋﻨﺪ ﺍﻟﻠﻪ ﻏﻴﺮ ﺍﻹﺳﻼﻡ‬ ‫ﹸ‬

‫ﻭﺧﺼﻮﺻﺎ ﻓﻲ ﺍﻷﻭﻗﺎﺕ ﻭﺍﻟﻌﺼﻮﺭ ﺍﻟﺘﻲ ﺳﺒﻘﺖ ﺑﻌﺜﺔ‬ ‫ﻓﻲ ﻳﻮﻡ ﻣﻦ ﺍﻷﻳﺎﻡ‬ ‫ﹰ‬

‫ﺳﻴﺪﻧﺎ ﻣﺤﻤﺪ‪.‬‬ ‫ﺍﻟﺮ ﹶ‬ ‫ﺩﻳﻦ ﱢ‬ ‫ﺳﻞ ﻭﺍﻷﻧﺒﻴﺎﺀ‬ ‫ﺛﺎﻧ ﹰﻴﺎ ‪ -‬ﺍﻹﺳﻼﻡ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻫﻮ ﹸ‬ ‫ﻛﻞ ﹶﻣﻦ ﹶ‬ ‫ﺍﺗﺒﻊ ﱡ‬

‫ﻣﺤﻤ ﹴﺪ‪ ،‬ﻓﺎﻟﺤﻮﺍﺭﻳﻮﻥ ﻛﺎﻧﻮﺍ ﻣﺴﻠﻤﻴﻦ ﻭﻗﻮﻡ ﻟﻮﻁ‬ ‫ﻣﻦ ﺳﻴﺪﻧﺎ ﺁﺩﻡ ﺇﻟﻰ ﺳﻴﺪﻧﺎ ﹼ‬

‫ﺑﻴﺖ ﻟﻠﻤﺴﻠﻤﻴﻦ ﻭﺣﺘﻰ ﻓﺮﻋﻮﻥ ﻗﺎﻝ‪ :‬ﺃﻧﺎ ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﺣﻴﻨﻤﺎ‬ ‫ﻛﺎﻥ ﻓﻴﻬﻢ ﹲ‬ ‫ﺎﻭﺯﹾ ﹶﻧﺎ ﺑﹺ ﹶﺒﻨﹺﻲ‬ ‫ﺃﺭﺍﺩ ﺍﺗ ﹶ‬ ‫)ﻭ ﹶﺟ ﹶ‬ ‫ﹼﺒﺎﻉ ﺳﻴﺪﻧﺎ ﻣﻮﺳﻰ ﻋﻨﺪ ﺍﻟﻐﺮﻕ‪ ،‬ﻛﻤﺎ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪ :‬ﹶ‬

‫ﺇﹺ ﹾﺳ ﹶﺮﺍﺋﹺ ﹶ‬ ‫ﹸﻮﺩ ﹸﻩ ﹶﺑﻐﹾ ﹰﻴﺎ ﹶﻭ ﹶﻋﺪﹾ ﹰﻭﺍ ﹶﺣ ﱠﺘ ٰﻰ ﺇﹺ ﹶﺫﺍ ﹶﺃ ﹾﺩ ﹶﺭ ﹶﻛ ﹸﻪ ﺍ ﹾﻟ ﹶﻐ ﹶﺮ ﹸﻕ‬ ‫ﻴﻞ ﺍ ﹾﻟ ﹶﺒ ﹾﺤ ﹶﺮ ﹶﻓ ﹶﺄ ﹾﺗ ﹶﺒ ﹶﻌ ﹸﻬ ﹾﻢ ﹺﻓ ﹾﺮ ﹶﻋ ﹾﻮﻥﹸ ﹶﻭ ﹸﺟﻨ ﹸ‬ ‫ﹶﻗ ﹶ‬ ‫ﹶﺖ ﺑﹺ ﹺﻪ ﹶﺑﻨﹸﻮ ﺇﹺ ﹾﺳ ﹶﺮﺍﺋﹺ ﹶ‬ ‫ﻴﻦ(‬ ‫ﺎﻝ ﺁ ﹶﻣ ﹸ‬ ‫ﻨﺖ ﹶﺃ ﱠﻧ ﹸﻪ ﹶﻻ ﺇﹺ ﹶﻟ ٰـ ﹶﻪ ﺇﹺ ﱠﻻ ﺍ ﱠﻟ ﹺﺬﻱ ﺁ ﹶﻣﻨ ﹾ‬ ‫ﻴﻞ ﹶﻭ ﹶﺃ ﹶﻧﺎ ﹺﻣ ﹶﻦ ﺍ ﹾﻟ ﹸﻤ ﹾﺴ ﹺﻠ ﹺﻤ ﹶ‬ ‫ﻘﺮ ﹸﺭ ﻭﺟﻮﺩ ﺍﻹﺳﻼﻡ ﻗﺒﻞ ﺳﻴﺪﻧﺎ‬ ‫﴿ ﻳﻮﻧﺲ‪ ،﴾٩١ :‬ﻭﺑﻤﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﹸﻳ ﱢ‬ ‫ﻣﺤﻤﺪ ﻓﻬﺬﺍ ﻳﻌﻨﻲ ﱠ‬ ‫ﻏﻴﺮ ﻣﺤﺼﻮ ﹴﺭ ﺑﺪﻋﻮﺓ ﺳﻴﺪﻧﺎ‬ ‫ﺃﻥ‬ ‫ﹶ‬ ‫ﺍﻹﺳﻼﻡ ﺍﻟﻤﻘﺼﻮ ﹶﺩ ﹸ‬

‫ﻣﺤﻤ ﹴﺪ )ﺻﻠﻮﺍﺕ ﺍﻟﻠﻪ ﻭﺳﻼﻣﻪ ﻋﻠﻴﻪ(‪.‬‬ ‫ﹼ‬

‫ﺃﻳﻀﺎ ﱠ‬ ‫ﻳﺜﺒﺖ ﹰ‬ ‫ﺃﻥ‬ ‫ﺳﻴﺪﻧﺎ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﻭﻫﺬﺍ ﹸ‬ ‫ﺛﺎﻟ ﹰﺜﺎ ‪ -‬ﹶﻣﻦ ﹼ‬ ‫ﺳﻤﺎﻧﺎ »ﺍﻟﻤﺴﻠﻤﻴﻦ« ﻫﻮ ﹼ‬ ‫‪‬‬

‫ﺍﻹﺳﻼﻡ‬ ‫ﻣﺤﻤﺪ‪ .‬ﻭﻫﺬﺍ ﻻ ﻳﺘﻌﺎﺭﺽ ﻣﻊ ﻛﻮﻥ ﺳﻴﺪﻧﺎ ﻣﺤﻤﺪ‬ ‫ﹲ‬ ‫ﹶ‬ ‫ﻣﻮﺟﻮﺩ ﻗﺒﻞ ﺳﻴﺪﻧﺎ ﹼ‬

‫ﹴ‬ ‫ﹴ‬ ‫)ﻭ ﹶﺟ ﹺ‬ ‫ﹴ‬ ‫ﻭﻛﺘﺎﺏ ﺟﺪﻳﺪﻳﻦ‪ ،‬ﻭﻟﻜﻦ ﻟﻴﺲ ﹴ‬ ‫ﺑﺪﻳﻦ‬ ‫ﺑﺸﺮﻳﻌﺔ‬ ‫ﺃﺗﻰ‬ ‫ﺎﻫﺪﹸ ﻭﺍ‬ ‫ﺟﺪﻳﺪ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪ :‬ﹶ‬

‫ﺍﻟﺪ ﹺ‬ ‫ﺍﺟ ﹶﺘ ﹶﺒ ﹸﺎﻛ ﹾﻢ ﹶﻭ ﹶﻣﺎ ﹶﺟ ﹶﻌ ﹶﻞ ﹶﻋ ﹶﻠ ﹾﻴ ﹸﻜ ﹾﻢ ﹺﻓﻲ ﱢ‬ ‫ﻳﻦ ﹺﻣ ﹾﻦ ﹶﺣ ﹶﺮ ﹴﺝ ﱢﻣ ﱠﻠ ﹶﺔ‬ ‫ﹺﻓﻲ ﺍﻟ ﱠﻠ ﹺﻪ ﹶﺣﻖﱠ ﹺﺟ ﹶﻬ ﹺﺎﺩ ﹺﻩ ﹸﻫ ﹶﻮ ﹾ‬

‫ﹶﺃﺑﹺ ﹸ‬ ‫ﺍﻟﺮ ﹸﺳ ﹸ‬ ‫ﻮﻝ ﹶﺷ ﹺﻬﻴﺪﹰ ﺍ‬ ‫ﻴﻢ ﹸﻫ ﹶﻮ ﹶﺳ ﱠﻤ ﹸﺎﻛ ﹸﻢ ﺍ ﹾﻟ ﹸﻤ ﹾﺴ ﹺﻠ ﹺﻤ ﹶ‬ ‫ﻴﻜ ﹾﻢ ﺇﹺ ﹾﺑ ﹶﺮ ﹺﺍﻫ ﹶ‬ ‫ﻴﻦ ﹺﻣﻦ ﹶﻗ ﹾﺒ ﹸﻞ ﹶﻭ ﹺﻓﻲ ﻫﹶ ٰـ ﹶﺬﺍ ﻟﹺ ﹶﻴ ﹸﻜﻮﻥﹶ ﱠ‬

‫ﹶﻋ ﹶﻠ ﹾﻴ ﹸﻜ ﹾﻢ ﹶﻭ ﹶﺗ ﹸﻜﻮ ﹸﻧﻮﺍ ﹸﺷ ﹶﻬ ﹶﺪﺍ ﹶﺀ ﹶﻋ ﹶﻠﻰ ﺍﻟ ﱠﻨ ﹺ‬ ‫ﺍﻟﺰ ﹶﻛﺎ ﹶﺓ ﹶﻭ ﹾﺍﻋﺘ ﹺﹶﺼ ﹸﻤﻮﺍ‬ ‫ﺍﻟﺼ ﹶﻼ ﹶﺓ ﹶﻭﺁ ﹸﺗﻮﺍ ﱠ‬ ‫ﺎﺱ ﹶﻓ ﹶﺄ ﹺﻗ ﹸﻴﻤﻮﺍ ﱠ‬ ‫ﺑﹺﺎﻟ ﱠﻠ ﹺﻪ ﹸﻫ ﹶﻮ ﹶﻣ ﹾﻮ ﹶﻻ ﹸﻛ ﹾﻢ ﹶﻓﻨﹺ ﹾﻌ ﹶﻢ ﺍ ﹾﻟ ﹶﻤ ﹾﻮ ﹶﻟ ٰﻰ ﹶﻭﻧﹺ ﹾﻌ ﹶﻢ ﺍﻟ ﱠﻨ ﹺﺼ ﹸﻴﺮ( ﴿ ﺍﻟﺤﺞ‪.﴾٧٨ :‬‬

‫ﻣﻤ ﹾﻦ‬ ‫ﺭﺍﺑﻌﺎ ‪ -‬ﺍﻹﺳﻼﻡ ﻗﺮﺁﻧ ﹰﻴﺎ ﻧﺠﺪﻩ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪ :‬ﹶ‬ ‫ﹰ‬ ‫)ﻭ ﹶﻣ ﹾﻦ ﹶﺃ ﹾﺣ ﹶﺴ ﹸﻦ ﹺﺩﻳﻨﹰﺎ ﱠ‬ ‫ﻴﻢ ﹶﺣﻨﹺﻴ ﹰﻔﺎ ﹶﻭﺍﺗ ﹶﱠﺨ ﹶﺬ ﺍﻟ ﱠﻠ ﹸﻪ ﺇﹺ ﹾﺑ ﹶﺮ ﹺ‬ ‫ﹶﺃ ﹾﺳ ﹶﻠ ﹶﻢ ﹶﻭ ﹾﺟ ﹶﻬ ﹸﻪ ﻟﹺ ﱠﻠ ﹺﻪ ﹶﻭ ﹸﻫ ﹶﻮ ﹸﻣ ﹾﺤ ﹺﺴ ﹲﻦ ﹶﻭﺍ ﱠﺗ ﹶﺒ ﹶﻊ ﹺﻣ ﱠﻠ ﹶﺔ ﺇﹺ ﹾﺑ ﹶﺮ ﹺ‬ ‫ﻴﻢ‬ ‫ﺍﻫ ﹶ‬ ‫ﺍﻫ ﹶ‬ ‫ﹶﺧ ﹺﻠﻴ ﹰ‬ ‫ﻼ( ﴿ ﺍﻟﻨﺴﺎﺀ‪ ،﴾١٢٥ :‬ﻭﺑﺎﻟﺘﺄﻛﻴﺪ ﻟﻴﺲ ﻫﻨﺎﻙ ﺃﺣﺴﻦ ﻣﻦ ﺃﻥ ﻳﺪﻳﻦ‬

‫ﺴﻠ ﹶﻢ ﺃﻣﺮ ﹸﻩ ﹺ‬ ‫ﺃﻥ ﹸﻳ ﹺ‬ ‫ﺍﻹﻧﺴﺎﻥ ﺑﺪﻳﻦ ﹺ‬ ‫ﺍﻟﻠﻪ‪ ،‬ﻭﻫﻮ ﹾ‬ ‫ﻣﺤﺴﻦ‪ ،‬ﻭﻛﺬﻟﻚ ﻗﻮﻟﻪ‬ ‫ﻟﻠﻪ ﻭﻫﻮ‬ ‫ﹲ‬

‫ﺍﺕ ﹶﻭ ﹾ ﹶ‬ ‫ﹶ‬ ‫ﺗﻌﺎﻟﻰ‪ :‬ﹶ‬ ‫ﺎﻭ ﹺ‬ ‫ﺍﻷ ﹾﺭ ﹺ‬ ‫)ﺃ ﹶﻓ ﹶﻐ ﹾﻴ ﹶﺮ ﹺﺩ ﹺ‬ ‫ﺽ ﹶﻃ ﹾﻮ ﹰﻋﺎ‬ ‫ﺍﻟﺴ ﹶﻤ ﹶ‬ ‫ﻳﻦ ﺍﻟ ﱠﻠ ﹺﻪ ﹶﻳ ﹾﺒ ﹸﻐﻮﻥﹶ ﹶﻭ ﹶﻟ ﹸﻪ ﺃ ﹾﺳ ﹶﻠ ﹶﻢ ﹶﻣﻦ ﹺﻓﻲ ﱠ‬

‫ﹶﻭ ﹶﻛ ﹾﺮ ﹰﻫﺎ ﹶﻭﺇﹺ ﹶﻟ ﹾﻴ ﹺﻪ ﹸﻳ ﹾﺮ ﹶﺟ ﹸﻌﻮﻥﹶ ( ﴿ ﺁﻝ ﻋﻤﺮﺍﻥ‪ ،﴾٨٣ :‬ﻭﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻤﺒﺎﺭﻛﺔ ﱢ‬ ‫ﺗﺆﻛﺪ‬

‫ﱠ‬ ‫ﻣﻮﺟﻮﺩ ﻣﻨﺬ ﹶﺧ ﹶﻠﻖ ﺍﻟﻠﻪ ﹶﻣﻦ ﻓﻲ ﺍﻟﺴﻤﻮﺍﺕ‬ ‫ﺩﻳﻦ ﺍﻟﻠﻪ – ﻭﻫﻮ ﺍﻹﺳﻼﻡ –‬ ‫ﹲ‬ ‫ﺃﻥ ﹶ‬ ‫ﹺ‬ ‫ﻣﺤﻤ ﹴﺪ )ﺻﻠﻮﺍﺕ ﺭﺑﻲ‬ ‫ﺳﻴﺪﻧﺎ‬ ‫ﻣﺤﺼﻮﺭﺍ‬ ‫ﻭﺍﻷﺭﺽ‪ ،‬ﻭﻫﻮ ﻟﻴﺲ‬ ‫ﹰ‬ ‫ﹼ‬ ‫ﺑﺸﺮﻳﻌﺔ ﹼ‬

‫ﻭﺳﻼﻣﻪ ﻋﻠﻴﻪ( ﱠﺇﻻ ﺇﺫﺍ ﻛﺎﻥ ﱡ‬ ‫ﻛﻞ ﹶﻣﻦ ﺧﻠ ﹶﻘﻬﻢ ﺍﻟﻠﻪ ﻓﻲ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ‬ ‫ﻟﻢ ﻳﺴﻠﻢ ﺃﺣﺪ ﻣﻨﻬﻢ ﻗﺒﻞ ﺍﻟﺒﻌﺜﺔ ﺍﻟﻨﺒﻮﻳﺔ!‬ ‫‪‬‬

‫ﹸ‬ ‫ﻭﺍﻻﻗﺘﺪﺍﺀ ﺑﻪ‪ ،‬ﻭﺍﻻﺑﺘﻐﺎﺀ ﻫﻮ‬ ‫ﺒﻊ‬ ‫ﺧﺎﻣﺴﺎ‪ -‬ﺍﻻﺗﺒﺎﻉ ﻫﻮ‬ ‫ﺍﻟﻤ ﱠﺘ ﹺ‬ ‫ﹸ‬ ‫ﺍﻟﻌﻤﻞ ﺑﻜﻼ ﹺﻡ ﹸ‬ ‫ﹰ‬

‫ﹺ‬ ‫ﺍﻟﺸﻲﺀ ﻭﺍﻟﺮﻏﺒﺔ ﻓﻴﻪ‪ ،‬ﻭﻫﻜﺬﺍ ﻳﺠﺐ ﹾ‬ ‫ﺗﻌﺎﻟﻰ‪):‬ﻭ ﹶﻣﻦ ﹶﻳ ﹾﺒﺘ ﹺﹶﻎ‬ ‫ﺃﻥ ﻧﻔﻬﻢ ﻗﻮﻟﻪ‬ ‫ﻃﻠﺐ‬ ‫ﹶ‬ ‫ﹸ‬

‫ﺍﻹ ﹾﺳ ﹶﻼ ﹺﻡ ﹺﺩﻳﻨﹰﺎ ﹶﻓ ﹶﻠﻦ ﹸﻳ ﹾﻘ ﹶﺒ ﹶﻞ ﹺﻣ ﹾﻨ ﹸﻪ ﹶﻭ ﹸﻫ ﹶﻮ ﹺﻓﻲ ﹾﺍﻵ ﹺﺧ ﹶﺮ ﹺﺓ ﹺﻣ ﹶﻦ ﺍ ﹾﻟ ﹶﺨ ﹺ‬ ‫ﹶﻏ ﹾﻴ ﹶﺮ ﹾ ﹺ‬ ‫ﻳﻦ(‬ ‫ﺎﺳ ﹺﺮ ﹶ‬

‫﴿ ﺁﻝ ﻋﻤﺮﺍﻥ‪.﴾٨٥ :‬‬ ‫ﻭﻫﺬﻩ ﻧﺒﺬ ﹲﺓ ﻣﺨﺘﺼﺮ ﹸﺓ ﻋﻦ ﺍﻟﻨﻈﺮﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻟﻺﺳﻼﻡ‪ ،‬ﻭﻻ ﺃﺭﻳﺪ‬ ‫ﺍﻟﺘﻮﺳﻊ ﻓﻴﻬﺎ‬ ‫ﱡ‬

‫ﱠ‬ ‫ﻷﻥ ﻣﻮﺿﻮﻉ ﺍﻟﻜﺘﺎﺏ ﻫﻮ ﺍﻟﻔﻜﺮ ﺍﻟﺘﻜﻔﻴﺮﻱ ﻭﻗﺪ ﺗﻜﻮﻥ ﻟﻨﺎ ﻋﻮﺩ ﹲﺓ ﻻﺣ ﹰﻘﺎ ﻟﻬﺬﺍ‬ ‫ﱟ‬ ‫ﹴ‬ ‫ﻣﺴﺘﻘﻞ‪.‬‬ ‫ﻛﺘﺎﺏ‬ ‫ﺍﻟﻤﻮﺿﻮﻉ ﻓﻲ‬

‫‪‬‬

‫‪ZÚ‡mbÇ€a‬‬ ‫ﺃﺗﻤﻨﻰ ﹾ‬ ‫ﺍﻟﻘﺎﺭﺉ ﻗﺪ ﺍﺳﺘﻔﺎﺩ ﻣﻦ ﺍﻟﺮﺣﻠﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﺘﻲ ﺍﺳﺘﻌﺮﺿﻬﺎ‬ ‫ﺃﻥ ﻳﻜﻮﻥ‬ ‫ﹸ‬

‫ﹶ‬ ‫ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﺃﺗﻤﻨﻰ ﻣﻨﻪ ﹾ‬ ‫ﺍﻟﻘﺮﺁﻥ ﺃﻛﺜﺮ‪ ،‬ﻓﻔﻲ ﺻﻔﺤﺎﺗﻪ ﺍﻟﺴﻌﺎﺩﺓ‬ ‫ﺃﻥ ﻳﺘﺪ ﱠﺑﺮ‬ ‫ﹸ‬

‫ﻭﺍﻻﻃﻤﺌﻨﺎﻥ ﺑﻌﻴﺪﹰ ﺍ ﻋﻦ ﺍﻟﺤﻘﺪ ﻭﺍﻟﻠﺆﻡ ﺍﻟﺬﻱ ﻳﻌﻴﺶ ﺑﻪ ﺧﻮﺍﺭﺝ ﺍﻟﻌﺼﺮ‪.‬‬ ‫ﺍﻹﺳﻼﻡ ﻫﻮ ﺩﻳﻦ ﺍﻟﻠﻪ ﻭﻛﻞ ﻣﺎ ﻳﺼﺪﺭ ﻋﻦ ﹺ‬ ‫ﹲ‬ ‫ﹲ‬ ‫ﻭﺭﺣﻴﻢ‬ ‫ﺟﻤﻴﻞ‬ ‫ﺍﻟﻠﻪ‬ ‫ﻭﻋﺎﺩﻝ‪ ،‬ﱠﺃﻣﺎ‬ ‫ﹲ‬ ‫ﹶ‬ ‫ﺷﺮﻳﺮ ﻻ ﺣﻴﺎ ﹶﺓ ﻟﻪ‪ ،‬ﻭﻣﺼﻴﺮ ﹸﻩ‬ ‫ﺇﺳﻼﻡ‬ ‫ﺍﻟﺘﻜﻔﻴﺮﻳﻮﻥ ﻫﻮ‬ ‫ﺍﻹﺳﻼﻡ ﺍﻟﺬﻱ ﻳﺼﺪﺭ ﹸﻩ‬ ‫ﹲ‬ ‫ﹲ‬ ‫ﹺ‬ ‫ﹴ‬ ‫ﻹﻗﺎﻣﺔ ﹴ‬ ‫ﺗﻜﻔﻴﺮﻳﺔ ﺃﻡ ﻟﻢ ﻳﻨﺘﺼﺮﻭﺍ‪.‬‬ ‫ﺩﻭﻟﺔ‬ ‫ﺍﻟﻤﻮﺕ ﺳﻮﺍ ﹰﺀ ﺍﻧﺘﺼﺮﻭﺍ ﻓﻲ ﻣﺴﺎﻋﻴﻬﻢ‬ ‫ﹸ‬ ‫ﻭﻋﻠﻰ ﺍﻟﻤﺴﻠﻤﻴﻦ ﹾ‬ ‫ﺍﻟﻤﺘﻔﺮﺝ‬ ‫ﺃﻥ ﻳﺨﺘﺎﺭﻭﺍ ﺑﻴﻦ ﺃﻥ ﻳﺘﺨﺬﻭﺍ ﻣﻮﻗﻒ‬ ‫ﻭﺇﺳﻼﻣﻬﻢ‬ ‫ﹸ‬ ‫ﱢ‬ ‫ﹸ‬ ‫ﹸﻳﺬ ﹶﺑ ﹸﺢ ﻣﻦ ﺍﻟﻮﺭﻳﺪ ﺇﻟﻰ ﺍﻟﻮﺭﻳﺪ‪ ،‬ﺃﻭ ﹾ‬ ‫ﺃﻥ ﻳ ﹼﺘﺨﺬﻭﺍ ﻣﻮﻗ ﹰﻔﺎ‬ ‫ﻭﺍﺿﺤﺎ‬ ‫ﻳﺠﻌﻞ ﺍﻟﺤﺪﱠ‬ ‫ﹰ‬ ‫ﺃﻣﺎﻡ ﹺ‬ ‫ﻭﻓﺎﺻ ﹰ‬ ‫ﻭﺍﻟﺘﻄﺮﻑ‪.‬‬ ‫ﺟﻤﻴﻌﺎ ﺑﻴﻦ ﺍﻹﺳﻼﻡ ﺍﻷﺻﻴﻞ‬ ‫ﺍﻟﻠﻪ ﻭﺍﻟﻨﺎﺱ‬ ‫ﻼ ﹶ‬ ‫ﹰ‬ ‫ﱡ‬ ‫ﹸ‬ ‫ﺑﺎﻟﺘﻀﻴﻴﻖ ﻋﻠﻼ ﺍﻟﺘﻜﻔﻴﺮﻳﻴﻦ‪ ،‬ﻭﻣﺠﺎﺑﻬ ﹶﺔ ﺍﻟﺤﺠﺔ ﺑﺎﻟﺤﺠﺔ‪ .‬ﻭﺍﻟﺤﻤﺪ ﻟﻠﻪ‬ ‫‪‬‬

‫ﹲ‬ ‫ﹲ‬ ‫ﻭﺭﺍﺳﺨﺔ ﻓﻲ ﺍﻷﺭﺽ‪.‬‬ ‫ﻗﺎﺋﻤﺔ‬ ‫ﻓﺤﺠﺔ ﺍﻟﻘﺮﺁﻥ‬ ‫ﻛﻤﺎ ﱠ‬ ‫ﺃﻥ ﻣﻦ ﻭﺍﺟﺒﻨﺎ ﻛﻤﺴﻠﻤﻴﻦ ﺍﻟﺘﻮﺍﺿﻊ ﺃﻣﺎﻡ ﺍﻟﻠﻪ ﻭﺍﻟﻨﺎﺱ‪ ،‬ﹾ‬ ‫ﻧﻌﻠﻢ ﺃ ﱠﻧﻨﺎ‬ ‫ﻭﺃﻥ ﹶ‬ ‫ﹴ‬ ‫ﺑﻤﺠﺮﺩ ﺗﺄﺩﻳﺔ ﺍﻟﺼﻠﻮﺍﺕ ﺍﻟﺨﻤﺴﺔ ﻭﺍﻟﺼﻴﺎﻡ‬ ‫ﻣﺴﺘﻤﺮ ﻻ ﻳﻨﺘﻬﻲ‬ ‫ﺍﻣﺘﺤﺎﻥ‬ ‫ﻓﻲ‬ ‫ﱟ‬ ‫ﱠ‬

‫ﻳﺘﻜﺒﺮ ﹼ‬ ‫ﻳﻤﺸﻲ‬ ‫ﻭﺃﻻ‬ ‫ﻭﺍﻟﺰﻛﺎﺓ‪ ،‬ﻓﺎﻟﺸﻴﻄﺎﻥ ﻗﺪ ﻳﺄﺗﻴﻪ ﻣﻦ ﻫﺬﺍ ﺍﻟﺒﺎﺏ؛ ﻭﻟﺬﺍ ﻋﻠﻴﻪ ﹼﺃﻻ ﱠ‬ ‫ﹶ‬ ‫ﻣﺮﺣﺎ‪ ،‬ﹼ‬ ‫ﹺ‬ ‫ﻟﻠﻨﺎﺱ‪ ،‬ﺃﻭ ﺃﻥ ﻳﻔﺘﺨﺮ ﺑﻌﺒﺎﺩﺗﻪ ﻭﺇﺳﻼﻣﻪ‪.‬‬ ‫ﻭﺃﻻ ﻳﺼﻌﺮ ﺧﺪﱠ ﹸﻩ‬ ‫ﻓﻲ ﺍﻷﺭﺽ ﹰ‬ ‫ﻣﺠﺮ ﹶﺩ ﹴ‬ ‫ﻓﻴﻦ ﺍﻟﺬﻳﻦ ﻳﻈ ﱡﻨ ﹶ‬ ‫ﱠ‬ ‫ﻮﻥ ﺃ ﱠﻧﻬﻢ ﻳﻌﻠﻤﻮﻥ‪ ،‬ﹼ‬ ‫ﻛﻔﺮﺓ ﺳﻔﻬﺎ ﹶﺀ‬ ‫ﻷﻥ‬ ‫ﺍﻟﻤﺘﻄﺮ ﹶ‬ ‫ﱢ‬ ‫ﻭﺃﻥ ﻏﻴﺮﻫﻢ ﱠ‬ ‫ﻳﺴﺘﺤﻘﻮﻥ ﹶ‬ ‫ﹶ‬ ‫ﹸ‬ ‫ﻳﺴﻴﺮﻭﻥ ﻋﻠﻰ ﺳ ﱠﻨ ﹺﺔ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﻣﻊ ﺃﻧﻬﻢ – ﻛﻤﺘﻄﺮﻓﻴﻦ – ﻓﻲ‬ ‫ﺍﻟﻘﺘﻞ ﻻ‬

‫)ﻭ ﹶﻗ ﹶﺎﻟ ﹺ‬ ‫ﻮﺩ‬ ‫ﺖ ﺍ ﹾﻟ ﹶﻴ ﹸﻬ ﹸ‬ ‫ﺣﻘﻴﻘﺔ ﺍﻷﻣﺮ ﻻ ﻳﻌﻠﻤﻮﻥ‪ ،‬ﻛﻤﺎ ﻭﺻﻔﻬﻢ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﺑﻘﻮﻟﻪ‪ :‬ﹶ‬ ‫ﺖ ﺍﻟ ﱠﻨ ﹶﺼ ﹶﺎﺭ ٰ￯ ﹶﻟ ﹾﻴ ﹶﺴ ﹺ‬ ‫ﺖ ﺍﻟ ﱠﻨ ﹶﺼ ﹶﺎﺭ ٰ￯ ﹶﻋ ﹶﻠ ٰﻰ ﹶﺷ ﹾﻲ ﹴﺀ ﹶﻭ ﹶﻗ ﹶﺎﻟ ﹺ‬ ‫ﹶﻟ ﹾﻴ ﹶﺴ ﹺ‬ ‫ﻮﺩ ﹶﻋ ﹶﻠ ٰﻰ ﹶﺷ ﹾﻲ ﹴﺀ ﹶﻭ ﹸﻫ ﹾﻢ‬ ‫ﺖ ﺍ ﹾﻟ ﹶﻴ ﹸﻬ ﹸ‬

‫ﹶﺎﺏ ﹶﻛ ٰﹶﺬﻟﹺ ﹶﻚ ﹶﻗ ﹶ‬ ‫ﻳﻦ ﹶﻻ ﹶﻳ ﹾﻌ ﹶﻠ ﹸﻤﻮﻥﹶ ﹺﻣﺜ ﹶﹾﻞ ﹶﻗ ﹾﻮﻟﹺ ﹺﻬ ﹾﻢ ﹶﻓﺎﻟ ﱠﻠ ﹸﻪ ﹶﻳ ﹾﺤ ﹸﻜ ﹸﻢ ﹶﺑ ﹾﻴﻨ ﹸﹶﻬ ﹾﻢ‬ ‫ﺎﻝ ﺍ ﱠﻟ ﹺﺬ ﹶ‬ ‫ﹶﻳ ﹾﺘ ﹸﻠﻮﻥﹶ ﺍ ﹾﻟ ﹺﻜﺘ ﹶ‬ ‫ﻴﻤﺎ ﹶﻛﺎ ﹸﻧﻮﺍ ﹺﻓ ﹺﻴﻪ ﹶﻳ ﹾﺨﺘ ﹺﹶﻠ ﹸﻔﻮﻥﹶ ( ﴿ ﺍﻟﺒﻘﺮﺓ‪.﴾١١٣ :‬‬ ‫ﹶﻳ ﹾﻮ ﹶﻡ ﺍ ﹾﻟ ﹺﻘ ﹶﻴﺎ ﹶﻣ ﹺﺔ ﹺﻓ ﹶ‬

‫ﺃﻥ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻳﺘﺤﺪﹼ ￯ ﻛﻞ ﹺ‬ ‫ﻓﻲ ﺍﻟﻨﻬﺎﻳﺔ ﻻ ﺑﺪﱠ ﻣﻦ ﺍﻟﺘﺄﻛﻴﺪ ﻋﻠﻰ ﱠ‬ ‫ﺃﺋﻤﺔ‬ ‫ﹺ‬ ‫ﺍﻟﻤﻘﺪﺳﻲ ﻭ ﹶﻣﻦ ﱠ‬ ‫ﻟﻒ ﻟ ﱠﻔﻪ‪ ،‬ﹾ‬ ‫ﻳﺮﺩﻭﺍ‬ ‫ﺍﻟﺠﻤﺎﻋﺎﺕ ﺍﻟﺘﻜﻔﻴﺮ ﱠﻳﺔ‪ ،‬ﻭﻋﻠﻰ ﺭﺃﺳﻬﻢ‬ ‫ﺃﻥ ﱡ‬ ‫ﱡ‬ ‫ﹶ‬ ‫ﹸ‬ ‫ﻳﺘﻌﺎﺭﺽ ﻣﻊ ﺃﻛﺜﺮ‬ ‫ﻭﺍﻹﺳﻼﻡ‪ ،‬ﻭﻻ‬ ‫ﺍﻟﻘﺮﺁﻥ‬ ‫ﺇﺳﻼﻣﻴﺎ ﻗﺮﺁﻧ ﹰﻴﺎ ﹸﻳﻤ ﱢﺜ ﹸﻞ‬ ‫ﻋﻠﻴﻪ ﺭ ﹰﺩﺍ‬ ‫ﹶ‬ ‫ﱠ‬

‫ﹺ‬ ‫ﺍﻟﺮﺩ ﻣﺴﺘﻨﺪﹰ ﺍ ﻋﻠﻰ ﺍﺟﺘﺰﺍﺀ‬ ‫ﻣﻦ‬ ‫ﻧﺼﻒ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻋﻠﻰ ﹼﺃﻻ ﻳﻜﻮﻥ ﻫﺬﺍ ﱡ‬ ‫ﹺ‬ ‫ﺑﺎﺟﺘﺰﺍﺀ ﺑﻌﺾ‬ ‫ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﺳﻴﺎﻗﻬﺎ ﻟﺘﻼﺋﻢ ﺃﺣﻘﺎﺩﻫﻢ ﻭﺟﻬﻠﻬﻢ‪ ،‬ﻷﻧﻨﺎ‬ ‫ﺍﻷﺳﻄﺮ ﻭﺗﻮﻇﻴﻔﻬﺎ ﻋﻨﺪ ﻧﺰﻋﻬﺎ ﻣﻦ ﺭﻭﺡ ﺍﻟﻨﺺ ﺍﻟﻜﻠﻴﺔ‪ ،‬ﻳﻤﻜﻨﻨﺎ ﺃﻥ ﻧﺄﺗﻲ‬ ‫ﹴ‬ ‫ﺣﺴﺐ ﻫﻮ￯‬ ‫ﻓﺎﻻﺟﺘﺰﺍﺀ‬ ‫ﻛﺘﺎﺏ ﻛﺎﻥ‪،‬‬ ‫ﺃﻱ‬ ‫ﺑﻮﺟﻬﺔ ﺍﻟﻨﻈﺮ ﺍﻟﺘﻲ ﻧﺮﻳﺪﻫﺎ ﻣﻦ ﱢ‬ ‫ﹶ‬ ‫ﹸ‬ ‫‪‬‬

‫ﹺ‬ ‫ﹴ‬ ‫ﻳﻌﺒﺮ ﻋﻦ‬ ‫ﺃﻱ‬ ‫ﻭﺟﻬﺔ ﻧﻈ ﹺﺮ ﻣﺆ ﱢﻟﻒ ﺍﻟﻜﺘﺎﺏ‪.‬‬ ‫ﺍﻟﻨﻔﺲ ﻣﻦ ﱢ‬ ‫ﻛﺘﺎﺏ ﻻ ﹼ‬

‫ﹲ‬ ‫ﻣﺴﺘﻨﺒﻄﺔ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‪ ،‬ﻭﻫﻮ‬ ‫ﺁﺭﺍﺀ‬ ‫ﻛﻞ ﻣﺎ ﻭﺭﺩ ﻓﻲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻫﻲ ﹸ‬

‫ﺷﻲﺀ‪ ،‬ﱡ‬ ‫ﻭﻛﻞ ﻣﺎ‬ ‫ﻛﺘﺎﺏ ﺍﻟﻠﻪ ﺍﻟﻤﺤﻔﻮﻅ ﺍﻟﺬﻱ ﻻ ﻳﻌﻠﻮ ﻋﻠﻴﻪ‬ ‫ﺧﺎﻟﻔﻪ ﻻ ﻳﻌﺘﺪﱡ‬ ‫ﹸ‬ ‫ﹲ‬

‫ﻋﻠﻴﻢ‪ .‬ﻟﺬﺍ ﺃﺭﺟﻮ ﻣﻤﻦ ﻟﺪﻳﻪ ﺇﺿﺎﻓﺔ ﺃﻭ ﺗﻮﺿﻴﺢ ﺃﻭ‬ ‫ﺑﻪ‪ ،‬ﻭﻓﻮﻕ ﻛﻞ ﺫﻱ ﹴ‬ ‫ﻋﻠﻢ ﹲ‬ ‫ﹺ‬ ‫ﺗﺼﺤﻴﺢ ﹾ‬ ‫ﻣﻜﺎﻣﻦ ﺍﻟﺨﻠﻞﹺ ‪ ،‬ﻛﻤﺎ ﺃ ﱠﻧﻨﻲ ﻣﺴﺘﻌﺪﹲ‬ ‫ﻭﺗﻮﺿﻴﺢ‬ ‫ﺒﺎﺩﺭ ﺇﻟﻰ ﺗﻨﺒﻴﻬﻲ‬ ‫ﹺ‬ ‫ﺃﻥ ﹸﻳ ﹶ‬ ‫ﹴ‬ ‫ﹴ‬ ‫ﻣﻔﻬﻮﻣﺔ‪ ،‬ﱡ‬ ‫ﻭﻣﻘﺪﱠ ﹲﺭ‬ ‫ﻓﻜﺮﺓ ﻗﺪ ﺗﺒﺪﻭ ﻣﺒﻬﻤ ﹰﺔ ﺃﻭ ﻏﻴﺮ‬ ‫ﺃﻱ‬ ‫ﻟﺘﻮﺿﻴﺢ ﱢ‬ ‫ﹺ‬ ‫ﻭﻛﻞ ﺭﺃﻱﹴ ﹸﻣ ﹲ‬ ‫ﺤﺘﺮﻡ ﹸ‬ ‫ﻃﺒﻴﻌﻲ‪ ،‬ﻓﻨﺤﻦ‬ ‫ﺃﻣﺮ‬ ‫ﻣﺎ ﺩﺍﻡ ﺻﺎﺣﺒﻪ ﻻ ﹸﻳﻜ ﱢﻔ ﹸﺮ‬ ‫ﹶ‬ ‫ﺍﻟﻨﺎﺱ ﻭﻻ ﻳﻘﺘﻠﻬﻢ‪ ،‬ﻭﺍﻻﺧﺘﻼﻑ ﹲ‬ ‫ﱞ‬

‫ﺃﺣﺴﻦ ﻣﺎ ﹸ‬ ‫ﻗﻮﻡ ﻣﻮﺳﻰ ﹾ‬ ‫ﻳﺼﻞ‬ ‫ﺑﺄﻥ ﻳ ﱠﺘﺒﻌﻮﺍ‬ ‫ﻧﺨﻄﺊ‬ ‫ﺃﻧﺎﺱ‬ ‫ﺃﻣﺮ ﹸ‬ ‫ﹶ‬ ‫ﺍﻟﻠﻪ ﹶ‬ ‫ﹸ‬ ‫ﹸ‬ ‫ﹲ‬ ‫ﻭﻧﺼﻴﺐ‪ ،‬ﻭﻟﺬﺍ ﹶ‬ ‫)ﻭ ﹶﻛﺘﹶﺒﻨﹶﺎ ﹶﻟ ﹸﻪ ﹺﻓﻲ ﹾ ﹶ‬ ‫ﺍﺡ ﹺﻣﻦ ﹸﻛ ﱢﻞ ﹶﺷ ﹾﻲ ﹴﺀ ﱠﻣ ﹾﻮ ﹺﻋ ﹶﻈ ﹰﺔ‬ ‫ﺍﻷ ﹾﻟ ﹶﻮ ﹺ‬ ‫ﺇﻟﻴﻬﻢ‪ ،‬ﻛﻤﺎ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪ :‬ﹶ ﹾ‬ ‫ﹶﻭ ﹶﺗ ﹾﻔ ﹺﺼ ﹰﻴﻼ ﱢﻟ ﹸﻜ ﱢﻞ ﹶﺷ ﹾﻲ ﹴﺀ ﹶﻓ ﹸﺨ ﹾﺬﻫﹶ ﺎ ﺑﹺ ﹸﻘ ﱠﻮ ﹴﺓ ﹶﻭ ﹾﺃ ﹸﻣ ﹾﺮ ﹶﻗ ﹾﻮ ﹶﻣ ﹶﻚ ﹶﻳ ﹾﺄ ﹸﺧ ﹸﺬﻭﺍ ﺑﹺ ﹶﺄ ﹾﺣ ﹶﺴﻨﹺ ﹶﻬﺎ ﹶﺳ ﹸﺄ ﹺﺭ ﹸ‬ ‫ﻳﻜ ﹾﻢ ﹶﺩ ﹶﺍﺭ‬ ‫ﺍ ﹾﻟ ﹶﻔ ﹺ‬ ‫ﹶ‬ ‫ﻴﻦ( ﴿ ﺍﻷﻋﺮﺍﻑ‪ ،﴾١٤٥ :‬ﱠ‬ ‫ﻃﺒﻴﻌﻲ‪ ،‬ﻭﺍﻟﻤﻌﻠﻮﻣﺎﺕ ﻗﺪ‬ ‫ﺍﻻﺧﺘﻼﻑ‬ ‫ﻷﻥ‬ ‫ﺎﺳ ﹺﻘ ﹶ‬ ‫ﱞ‬ ‫ﺧﺼﻮﺻﺎ ﻭ ﻧﺤﻦ‬ ‫ﺗﺸﻮﺑﻬﺎ ﺑﻌﺾ ﺍﻟﺸﻮﺍﺋﺐ ﺑﻤﺮﻭﺭ ﺍﻟﺰﻣﻦ ﻭﺗﻘﺎﺩﻡ ﺍﻷﺟﻴﺎﻝ‪،‬‬ ‫ﹰ‬

‫ﻛﺎﻥ ﻣﺴﺘﻬﺪ ﹰﻓﺎ ﻣﻦ ﺍﻟﻤﻨﺎﻓﻘﻴﻦ ﻭﻏﻴﺮﻫﻢ‪ ،‬ﱡ‬ ‫ﺃﻥ ﺍﻹﺳﻼﻡ ﹶ‬ ‫ﻧﻌﻠﻢ ﱠ‬ ‫ﺍﻟﻤﺴﻠﻤﻴﻦ‬ ‫ﻭﻛﻞ‬ ‫ﹶ‬ ‫ﹸ‬ ‫ﹴ‬ ‫ﹺ‬ ‫ﻣﻠﻄﺨﺔ ﺑﺎﻟﺪﱢ ﻣﺎﺀ‬ ‫ﺍﺧﺘﻼﻑ ﻣﺸﺎﺭﺑﹺﻬﻢ ﻋﻠﻰ ﺧﻴ ﹴﺮ ﻛﺜﻴ ﹴﺮ ﻣﺎ ﺩﺍﻣﺖ ﺃﻳﺪﻳﻬﻢ ﻏﻴﺮ‬ ‫ﻋﻠﻰ‬

‫ﹺ‬ ‫ﺍﻟﺤﻘﺪ ﻋﻠﻰ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻭﺍﻟﻠﻪ ﻭﻟﻲ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬ ‫ﻭﻋﻘﻮﻟﻬﻢ ﺑﻌﻴﺪ ﹲﺓ ﻋﻦ‬ ‫ﻭﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ ﻭﺭﺣﻤﺔ ﺍﻟﻠﻪ ﻭﺑﺮﻛﺎﺗﻪ‪.‬‬

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kmbÿ€a@…fl@›ïaÏn‹€   thinkerahmed3@gmail.com

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