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‹öa§a@ÑÜß@åÇ@ïãbrÛa@lbnØÛa
{}ﻓﺎﺳﺄﻟﻮﺍ ﺃﻫﻞ ﺍﻟﺬﹼﻛﺮ ﺇﻥ ﻛﻨﺘﻢ ﻻ ﺗﻌﻠﻤﻮﻥ
‹ib×þa@õbàÜÈÛa@ôëbnÏ
@ @‹öa§a@À@õb߆@åß@Š‡çc@bàîÏ
:ﺃﺻﺤﺎﺏ ﺍﻟﻔﻀﻴﻠﺔ ﺍﻟﻌﻠﻤﺎﺀ
@ @
@ @Œbi@åi@a@‡jÇ@åi@íÈÛa@‡jÇ
@ @ïãbjÛþa@åí‡Ûa@‹–bã@‡à«
@ @µàîrÇ@åi@b–@åi@‡à«
@ @
:ﲨﻊ ﻭﺗﻌﻠﻴﻖ
@ @ð‹öa§a@ïãb›ßŠ@‡¼c@åi@ÙÛb¾a@‡jÇ
:ﻗﺮﺃﻩ
@ @µàîrŽÈÛa@b–@åi@‡à«@„î“Ûa@òß(ýÈÛa@
@ @ð‹qþa@óàÜ@ìic@òjnØß
http:dear.to/abusalma
ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ:
ﳊﻖ] {ﺍﻷﻧﻌﺎﻡ .[151
ﷲ ِﺇﻻﱠ ﺑِﺎ ﹶ
ﺲ ﺍﻟﱠﺘِﻲ ﺣﺮ ﻡ ﺍ ُ
} ﻭ ﹶﻻ ﺗ ﹾﻘﺘﻠﹸﻮﺍ ﺍﻟﻨ ﹾﻔ
ﻭﻗﺎﻝ:
ﷲ ﻋ ﹶﻠ ﻴ ِﻪ ﻭﹶﻟ ﻌﻨ ﻪ ﻭﹶﺃ ﻋﺪ ﹶﻟ ﻪ ﻋﺬﹶﺍﺑﺎ
ﺐﺍُ
ﺠﺰﺁ ﺅ ﻩ ﺟ ﻬﻨ ﻢ ﺧﺎِﻟﺪﺍ ﻓِﻴﻬﺎ ﻭ ﹶﻏﻀِ
} ﻭﻣﻦ ﻳ ﹾﻘﺘ ﹾﻞ ﻣ ﺆ ِﻣﻨﺎ ﻣﺘ ﻌﻤﺪﺍ ﹶﻓ
ﻋﻈِﻴﻤﺎ{ ]ﺍﻟﻨﺴﺎﺀ .[93
ﻭﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ :
ﺱ ﻳ ﻮ ﻡ ﺍﻟ ِﻘﻴﺎ ﻣ ِﺔ ﻓِﻲ ﺍﻟﺪﻣﺎ ِﺀ (( ،ﻣﺘﻔﻖ ﻋﻠﻴﻪ.
)) ﹶﺃﻭ ﹸﻝ ﻣﺎ ﻳ ﹾﻘﻀﻰ ﺑ ﻴ ﻦ ﺍﻟﻨﺎ ِ
ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ :
ﺐ ﺩﻣﹰﺎ ﺣﺮﺍﻣﹰﺎ (( ،ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ.
ﺼ
ﺤ ٍﺔ ِﻣ ﻦ ﺩِﻳِﻨ ِﻪ ﻣﺎ ﹶﻟ ﻢ ﻳ ِ
ﺴ
)) ﹶﻻ ﻳﺰﺍ ﹸﻝ ﺍﻟ ﻌ ﺒ ﺪ ﻓِﻲ ﹸﻓ
ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ :
ﷲ ِﻣ ﻦ ﺯﻭﺍ ِﻝ ﺍﻟﺪﻧﻴِﺎ (( ﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋﻲ ،ﻭﻫﻮ ﺻﺤﻴﺢ.
)) ﹶﻗ ﺘ ﹸﻞ ﺍﳌﹸ ﺆ ِﻣ ِﻦ ﹶﺃ ﻋ ﹶﻈ ﻢ ِﻋ ﻨ ﺪ ﺍ ِ
* * *
ـ ﻗﺎﻝ ﺍﻟﻌﻼﱠﻣﺔ ﺍﻷﻟﺒﺎﱐ ﺭﲪﻪ ﺍﷲ:
ﺤﺜﱡﻮﻥ
ﳊﻜﱠﺎﻡ ،ﻭﺍﻟﺬﻳﻦ ﻳ
)) ﳓﻦ ﻧﺆﻳﺪ ﻛﻞﱠ ﻣﻦ ﻳﺪﻋﻮ ﺇﱃ ﺍﻟﺮﺩ ﻋﻠﻰ ﻫﺆﻻﺀ ﺍﳋﺎﺭﺟﲔ ﻋﻠﻰ ﺍ ﹸ
ﺍﳌﺴﻠﻤﲔ ﻋﻠﻰ ﺍﳋﺮﻭﺝ ﻋﻠﻰ ﺍﳊﻜﱠﺎﻡ ((.
ـ ﻗﺎﻝ ﺍﻟﻌﻼﱠﻣﺔ ﺍﺑﻦ ﺑﺎﺯ ﺭﲪﻪ ﺍﷲ:
ﺖ ﳍﻢ) :ﻳﻐﺘﺎﻟﻮﻥ ﺍﻟﺸﺮﻃﺔ ،ﺃﻭ ﻳﺴﺘﻌﻤﻠﻮﻥ
)) ﺇﻥ ﻛﺎﻥ ﺃﺣ ﺪ ﻣﻦ ﺍﻟﺪﻋﺎﺓ ﰲ ﺍﳉﺰﺍﺋﺮ ﻗﺎﻝ ﻋﻨﻲ :ﻗﻠ
ﻂ ﻟﻴﺲ ﺑﺼﺤﻴﺢ ،ﺑﻞ ﻫﻮ ﻛﺬﺏ! ((.
ﺍﻟﺴﻼﺡ ﰲ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﷲ( ﻫﺬﺍ ﻏﻠ ﹲ
ـ ﻗﺎﻝ ﺍﻟﻌﻼﱠﻣﺔ ﺍﺑ ﻦ ﻋﺜﻴﻤﲔ ﺣﻔﻈﻪ ﺍﷲ:
ﺐ ﻋﻠﻴﻬﻢ ﻭﺿ ﻊ ﺍﻟﺴﻼﺡ ﻭﺇﻟﻘﺎ ُﺀ ﺍﻟﺴﻼﻡ ،ﻭﺇﻻﱠ ﻓﻜ ﱡﻞ ﻣﺎ ﻳﺘﺮﺗﺐ ﻋﻠﻰ ﺑﻘﺎﺋﻬﻢ ﻣﻦ
)) ﻧﺮﻯ ﺃﻧﻪ ﻳﺠ
ﺐ ﻋﻠﻴﻬﻢ
ﺏ ﻧﺴﺎ ٍﺀ ﻓﺈﻧﻬﻢ ﻣﺴﺌﻮﻟﻮﻥ ﻋﻨﻪ ﺃﻣﺎﻡ ﺍﷲ ﻋﺰ ﻭﺟﻞﱠ ،ﻭﺍﻟﻮﺍﺟ
ﺐ ﺃﻣﻮﺍ ٍﻝ ﻭﺍﻏﺘﺼﺎ ِ
ﻗﺘ ٍﻞ ﻭﻧﻬ ِ
–124@åß@1@òzÐ
ﺍﻟﺮﺟﻮﻉ ((.
* * *
ﻭﺍﻋﻠﻢ ﺃ ﱠﻥ ﺃﻫ ﹶﻞ ﺍﻟﻌﻠﻢ ﻻ ﺗﺠﺘ ِﻤ ﻊ ﻛﻠﻤﺘﻬﻢ ﻋﻠﻰ ﻣﺜ ِﻞ ﻫﺬﺍ ﺗﺜﺒﻴﻄﹰﺎ ﻟﻠﻌﺎﻣﻞِ ،ﻭﺗﺜﺒﻴﺘﹰﺎ ﻟﻠﺨﺎ ِﻣ ِﻞ ﺍﻟﻐﺎِﻓﻞِ،
ﻭﻟﻜﻨﻬﻢ ﻳﻨﺘﻬﻮﻥ ﺇﱃ ﺣﻴﺚ ﺃﺩﺍﻫﻢ ﺇﻟﻴﻪ ﺍﺟﺘﻬﺎﺩﻫﻢ ،ﺍﻟﺬﻱ ﻻ ﻳﺠﻮﺯ ِﻟﻤﻦ ﺩﻭﻧﻬﻢ ﳐﺎﻟﻔﺘﻬﻢ ﻓﻴﻪ؛ ﻟﻘﺼﻮﺭِﻫﻢ
ﺴﺘﻮِﻱ ﺍﻟﱠﺬِﻳ ﻦ ﻳ ﻌ ﹶﻠﻤﻮ ﹶﻥ ﻭﺍﻟﱠﺬِﻳ ﻦ ﹶﻻ
ﻋﻨﻪ ،ﻭﺧﻠ ﻮ ﺃﻳﺪﻳﻬﻢ ﻣﻦ ﺍ ﹶﳌﻠﹶﻜﺎﺕ ﺍﻟﻌِﻠﻤﻴﺔ ﺍﻟﱵ ﲤﻜﱠﻨﻮﺍ ﻣﻨﻬﺎ } ،ﹸﻗ ﹾﻞ ﻫ ﹾﻞ ﻳ
ﺏ{ ]ﺍﻟﺰﻣﺮ .[9
ﻳ ﻌ ﹶﻠﻤﻮ ﹶﻥ ِﺇﻧﻤﺎ ﻳﺘ ﹶﺬﻛﱠ ﺮ ﺃﹸﻭﻟﹸﻮ ﺍ َﻷﹾﻟﺒﺎ ِ
* * *
@ @æ‹ÔÛa@a‰ç@ð†ğ‡vŽß@åÇ@aìÛbÓ
ﻗﺎﻝ ﺟﺎﻣﻌﻪ ﻋﻔﺎ ﺍﷲ ﻋﻨﻪ ﻭﻋﻦ ﻭﺍﻟﺪﻳﻪ:
ﺽ ﻣﻦ ﻋﺎﻟِﻢ،
ﺖ ﺍﻟﻌﻼﱠﻣ ﹶﺔ ﳏﻤﺪ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ ﺍﻷﻟﺒﺎﱐ ـ ﺭﲪﻪ ﺍﷲ ـ ﻳﻘﻮﻝ )) :ﺧﻠﹶﺖ ﺍﻷﺭ
ﲰﻌ
ﺖ ﻻ ﺃﻋﺮﻑ ﻣﻨﻬﻢ ﺇﻻﱠ ﺃﻓﺮﺍﺩﹰﺍ ﻗﻠﻴﻠﲔ ،ﹶﺃ ﺧﺺ ﺑﺎﻟﺬﱢﻛﺮ ﻣﻨﻬﻢ :ﺍﻟﻌﻼﱠﻣ ﹶﺔ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺑﺎﺯ،
ﻭﺃﺻﺒﺤ
)(1
ﻭﺍﻟﻌﻼﱠﻣ ﹶﺔ ﳏﻤﺪ ﺑﻦ ﺻﺎﱀ ﺑﻦ ﻋﺜﻴﻤﲔ (( .
ﺖ ﲢﺖ ﺃﺩﱘ ﺍﻟﺴﻤﺎﺀ ﻋﺎﳌﹰﺎ
ﻗﺎﻝ ﺍﻟﻌﻼﱠﻣ ﹸﺔ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺑﺎﺯ ﺭﲪﻪ ﺍﷲ )) :ﻣﺎ ﺭﺃﻳ
ﺑﺎﳊﺪﻳﺚ ﰲ ﺍﻟﻌﺼﺮ ﺍﳊﺪﻳﺚ ﻣﺜﻞ ﺍﻟﻌﻼﱠﻣﺔ ﳏﻤﺪ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ ﺍﻷﻟﺒﺎﱐ! ((.
ﺚ ﳍﺬﻩ ﺍﻷﻣﺔ ﻋﻠﻰ ﺭﺃﺱ ﻛﻞﱢ ﻣﺎﺋﺔ ﺳﻨﺔ ﻣﻦ
ﷲ ﻳﺒﻌ ﹸ
ﻭﺳﺌﻞ ﻋﻦ ﺣﺪﻳﺚ ﺭﺳﻮﻝ ﺍﷲ )) :ﺇﻥﱠ ﺍ َ
)(2
ﻳﺠﺪﺩ ﳍﺎ ﺩﻳﻨﻬﺎ (( ،ﻓﺴﺌﻞ ﻣﻦ ﻫﻮ ﻣﺠ ﺪ ﺩ ﻫﺬﺍ ﺍﻟﻘﺮﻥ؟
ﻓﻘﺎﻝ ﺭﲪﻪ ﺍﷲ )) :ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ ﺍﻷﻟﺒﺎﱐ ﻫﻮ ﻣﺠﺪ ﺩ ﻫﺬﺍ ﺍﻟﻌﺼﺮ ﰲ ﻇﻨﻲ ،ﻭﺍﷲ
)(3
ﺃﻋﻠﻢ (( .
) (1ﻣﻦ ﺷﺮﻳﻂ ﲰﻌﻲ ﻣﻦ )) ﺳﻠﺴﻠﺔ ﺍﳍﺪﻯ ﻭﺍﻟﻨﻮﺭ ((.
) (2ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ) ،(4291ﻭﻫﻮ ﺻﺤﻴﺢ.
) (3ﳎﻠﺔ ﺍﻷﺻﺎﻟﺔ ﺍﻷﺭﺩﻧﻴﺔ ﺍﻟﺴﻨﺔ ﺍﻟﺮﺍﺑﻌﺔ ﻋﺪﺩ ) 15 (23ﺷﻌﺒﺎﻥ 1420ﻫـ) ،ﺹ.(76:
–124@åß@2@òzÐ
)(1
. ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ )) :ﻻ ﺃﻋﻠ ﻢ ﲢﺖ ﹸﻗﺒﺔ ﺍﻟﻔﻠﻚ ﰲ ﻫﺬﺍ ﺍﻟﻌﺼ ِﺮ ﺃﻋﻠﻢ ﻣﻦ ﺍﻟﺸﻴﺦ ﻧﺎﺻﺮ ((
ﻭﺳﺌﻞ ﺍﻟﻌﻼﱠﻣﺔ ﳏﻤﺪ ﺑﻦ ﺻﺎﱀ ﺍﻟﻌﺜﻴﻤﲔ ـ ﺣﻔﻈﻪ ﺍﷲ ـ ﻋﻤﻦ ﺭﻣﻰ ﺍﻟﺸﻴﺦ ﺍﻷﻟﺒﺎﱐ ﺑﺎﻹﺭﺟﺎﺀ،
ﻼ:
ﻓﺄﺟﺎﺏ ﻗﺎﺋ ﹰ
)) ﻣﻦ ﺭﻣﻰ ﺍﻟﺸﻴﺦ ﺍﻷﻟﺒﺎﱐﹼ ﺑﺎﻹﺭﺟﺎﺀ ﻓﻘﺪ ﺃﺧﻄﺄ؛ ﺇﻣﺎ ﺃﻧﻪ ﻻ ﻳﻌﺮﻑ ﺍﻷﻟﺒﺎﱐﱠ ،ﻭﺇﻣﺎ ﺃﻧﻪ ﻻ ﻳﻌﺮﻑ
ﺍﻹﺭﺟﺎ َﺀ.
ﱐ ﺭﺟ ﹲﻞ ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺭﲪﻪ ﺍﷲ ،ﻣﺪﺍﻓ ﻊ ﻋﻨﻬﺎ ،ﺇﻣﺎ ﻡ ﰲ ﺍﳊﺪﻳﺚ ،ﻻ ﻧﻌﻠﻢ ﺃﻥﱠ ﺃﺣﺪﹰﺍ ﻳﺒﺎﺭﻳﻪ
ﺍﻷﻟﺒﺎ ﱡ
ﺾ ﺍﻟﻨﺎﺱ ـ ﻧﺴﺄﻝ ﺍﷲ ﺍﻟﻌﺎﻓﻴﺔ ـ ﻳﻜﻮﻥ ﰲ ﻗﻠﺒﻪ ﺣﻘ ﺪ ﺇﺫﺍ ﺭﺃﻯ ﻗﺒﻮﻝ ﺍﻟﺸﺨﺺ
ﰲ ﻋﺼﺮﻧﺎ ،ﻟﻜﻦ ﺑﻌ
ﺫﻫﺐ ﻳﻠﻤﺰﻩ ﺑﺸﻲﺀٍ ،ﻛﻔﻌﻞ ﺍﳌﻨﺎﻓﻘﲔ ﺍﻟﺬﻱ ﻳﻠﻤﺰﻭﻥ ﺍ ﹸﳌﻄﱠﻮﻋﲔ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ﰲ ﺍﻟﺼﺪﻗﺎﺕ ،ﻭﺍﻟﺬﻳﻦ ﻻ
ﳚﺪﻭﻥ ﺇﻻﱠ ﺟﻬﺪﻫﻢ ،ﻳﻠﻤﺰﻭﻥ ﺍﳌﺘﺼﺪﻕ ﺍﳌﹸﻜﺜﺮ ﻣﻦ ﺍﻟﺼﺪﻗﺔ ،ﻭﺍﳌﺘﺼﺪﻕ ﺍﻟﻔﻘﲑ.
ﺍﻟﺮﺟﻞ ـ ﺭﲪﻪ ﺍﷲ ـ ﻧﻌﺮﻓﻪ ﻣﻦ ﻛﺘﺒﻪ ،ﻭﺃﻋﺮﻓﻪ ـ ﺑِﻤﺠﺎﻟﺴﺘِﻪ ﺃﺣﻴﺎﻧﹰﺎ ـ ﺳﻠﻔﻲ ﺍﻟﻌﻘﻴﺪﺓ ،ﺳﻠﻴ ﻢ
ﺾ ﺍﻟﻨﺎﺱ ﻳﺮﻳﺪ ﺃﻥ ﻳﻜﻔﱢﺮ ﻋﺒﺎ ﺩ ﺍﷲ ﺑِﻤﺎ ﻟﹶﻢ ﻳﻜﻔﱢﺮﻫﻢ ﺍﷲ ﺑﻪ ،ﰒﱠ ﻳﺪﻋﻲ ﺃﻥﱠ ﻣﻦ ﺧﺎﻟﻔﻪﺍﳌﻨﻬﺞ ،ﻟﻜﻦ ﺑﻌ
)(2
ﰲ ﻫﺬﺍ ﺍﻟﺘﻜﻔﲑ ﻓﻬﻮ ﻣﺮﺟﺊﹲ ،ﻛﺬﺑﹰﺎ ﻭﺯﻭﺭﹰﺍ ﻭﺘﺎﻧﹰﺎ ،ﻟﺬﻟﻚ ﻻ ﺗﺴﻤﻌﻮﺍ ﳍﺬﺍ ﺍﻟﻘﻮﻝ ﻣﻦ ﺃﻱ ﺇﻧﺴﺎ ٍﻥ
)(3
ﺻﺪﺭ (( .
)(4
ﻉ (( . ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ )) :ﺍﻟﺮﺟ ﹸﻞ ﻃﻮﻳ ﹸﻞ ﺍﻟﺒﺎﻉِ ،ﻭﺍﺳ ﻊ ﺍﻻﻃﱢﻼﻉِ ،ﻗﻮﻱ ﺍﻹﻗﻨﺎ ِ
* * *
) (1ﻛﻮﻛﺒﺔ ﻣﻦ ﺃﺋﻤﺔ ﺍﳍﹸﺪﻯ ،ﻟﻠﺪﻛﺘﻮﺭ ﻋﺎﺻﻢ ﺍﻟﻘﺮﻳﻮﰐ )ﺹ.(227:
ﱐ ﺑﺎﻹﺭﺟﺎﺀ ِﻟﻤﺠﺮﺩ ﺃﻧﻪ ﻟﹶﻢ ﻳﻮﺍﻓﻘﻪ ﻋﻠﻰ ﺗﻜﻔﲑ ﻣﻦ ﻳﺮﻯ ﺗﻜﻔﲑﻩ.
) (2ﻳﺮﻳﺪ ـ ﺣﻔﻈﻪ ﺍﷲ ـ ﺍﻟﺮ ﺩ ﻋﻠﻰ ﻣﻦ ﺍﺗﻬﻢ ﺍﻟﺸﻴﺦ ﺍﻷﻟﺒﺎ ﱠ
) (3ﺗﺴﺠﻴﻼﺕ ﳎﺎﻟﺲ ﺍﳍﺪﻯ ﺑﺎﳉﺰﺍﺋﺮ ،ﺷﺮﻳﻂ )ﺭﻗﻢ ،(4:ﺑﻌﻨﻮﺍﻥ :ﻣﻜﺎﳌﺎﺕ ﻫﺎﺗﻔﻴﺔ ﻣﻊ ﻣﺸﺎﻳﺦ ﺍﻟﺪﻋﻮﺓ ﺍﻟﺴﻠﻔﻴﺔ 9 ،ـ ﺭﺑﻴﻊ
ﺍﻷﻭﻝ ـ 1421ﻫـ.
) (4ﺣﻴﺎﺓ ﺍﻷﻟﺒﺎﱐ ،ﻟﻠﺸﻴﺒﺎﱐ ).(543/2
–124@åß@3@òzÐ
ﺍﻃﱠ ﹶﻠ ﻊ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺑﻦ ﺻﺎﱀ ﺑﻦ ﻋﺜﻴﻤﲔ ـ ﺣﻔﻈﻪ ﺍﷲ ـ ﻋﻠﻰ ﳏﺘﻮﻯ ﺍﻟﻜﺘﺎﺏ،
ﻭﻭﺍﻓﻖ ﻋﻠﻰ ﻃﺒﻊ ﻓﺘﺎﻭﺍﻩ ﺍﳌﺪﺭﺟﺔ ﻓﻴﻪ ،ﺑﻌﺪ ﺬﻳﺒِﻬﺎ ﻣﻦ ِﻗﺒﻠﻪ ،ﻭﺫﻟﻚ ﺑﺘﺎﺭﻳﺦ :ﻟﻴﻠﺔ
ﺍﳋﺎﻣﺲ ﻋﺸﺮ ﻣﻦ ﺭﺑﻴﻊ ﺍﻷﻭﻝ 1421ﻫـ ،ﻭﺫﻟﻚ ﰲ ﺑﻴﺘِﻪ ﺍﻟﻌﺎﻣﺮ ﰲ ﻣﺪﻳﻨﺔ ﻋﻨﻴﺰﺓ
ﺉ ﺗﻮﻗﻴﻌﺎﺕ ﺍﻟﺸﻴﺦ ﻋﻠﻰ ﻛﻞﱢ ﻓﺘﺎﻭﺍﻩ ﰲ ﳏﻠﱢﻬﺎ.
ﺑﺎﻟﻘﺼﻴﻢ .ﻭﺳﻴﺠﺪ ﺍﻟﻘﺎﺭ
@ @
ﺇ ﱠﻥ ﺍﳊﻤﺪ ﷲ ﳓﻤﺪﻩ ﻭﻧﺴﺘﻌﻴﻨﻪ ﻭﻧﺴﺘﻐﻔﺮﻩ ،ﻭﻧﻌﻮﺫ ﺑﺎﷲ ﻣﻦ ﺷﺮﻭﺭ ﺃﻧﻔﺴﻨﺎ ﻭﺳﻴﺌﺎﺕ ﺃﻋﻤﺎﻟﻨﺎ ،ﻣﻦ
ﻱ ﻟﻪ ،ﻭﺃﺷﻬﺪ ﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇ ﱠﻻ ﺍﷲ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ،
ﻳﻬﺪﻩ ﺍﷲ ﻓﻼ ﻣﻀ ﱠﻞ ﻟﻪ ،ﻭﻣﻦ ﻳﻀِﻠ ﹾﻞ ﻓﻼ ﻫﺎ ِﺩ
ﻭﺃﺷﻬﺪ ﺃ ﱠﻥ ﳏﻤﺪﹰﺍ ﻋﺒﺪﻩ ﻭﺭﺳﻮﻟﻪ.
ﺖ ﻓﻴﻬﺎ ﻓﹶﺘﺎﻭﻯ ﻟﺜﻼﺛ ٍﺔ ﻣِﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺍﻟﻜﺒﺎﺭ ﻣﻦ
ﺻ ﹲﺔ ﺑﺄﻫ ِﻞ ﺍﳉﺰﺍﺋﺮ ،ﺟﻤﻌ
ﺃﻣﺎ ﺑﻌﺪ :ﻓﻬﺬﻩ ﺭﺳﺎﻟ ﹲﺔ ﺧﺎ
ﺥ ﺃﻗﺪﺍﻣِﻬﻢ ﰲ ﺍﻟﻌِﻠﻢ ،ﻭﺗﻔﺎﻧِﻴﻬﻢ ﰲ ﺍﻟﻨﺼ ِﺢ ﻟﻠﻤﺴﻠﻤﲔ،
ﻒ ﰲ ﺭﺳﻮ ِ
ﻚ ﻣﻨﺼ
ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ،ﻻ ﻳﺸ
ﻭﻫﻢ:
ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺑﺎﺯ.
ﻭﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ ﺍﻷﻟﺒﺎﱐ.
ﻭﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺑﻦ ﺻﺎﱀ ﺑﻦ ﻋﺜﻴﻤﲔ.
ﺟﺰﺍﻫﻢ ﺍﷲ ﺧﲑﹰﺍ ﲨﻴﻌﺎﹰ ،ﻭﻧ ﹶﻔ ﻊ ﺍﳌﺴﻠﻤﲔ ﺑﻌِﻠﻤﻬﻢ ،ﻭﺃﻋﻈﻢ ﳍﻢ ﺍﳌﺜﻮﺑ ﹶﺔ.
ﻭﻗﺪ ﻛﺎﻥ ﻭﻻ ﻳﺰﺍﻝ ﺷﻴﺨﻨﺎ ﺍﻟﻔﺎﺿﻞ ﻋﺒﺪ ﺍﶈﺴﻦ ﺑﻦ ﲪﺪ ﺍﻟﻌﺒﺎﺩ ﺍﻟﺒﺪﺭ ﻳﺴﻤﻴﻬﻢ ﲝ ﻖ :ﻋﻠﻤﺎﺀ ﺍﻟﺪﻧﻴﺎ
ﺍﻟﺜﻼﺛﺔ.
ﺕ ﻋﻠﻰ ﻧﻘﻞ ﻓﺘﺎﻭﻯ ﻫﺆﻻﺀ ﺍﻷﻛﺎﺑﺮ ﺍﻟﻔﻀﻼﺀ؛ ﻷ ﱠﻥ ﺳﻔﱠﺎﻛﻲ ﺍﻟﺪﻣﺎﺀ ﰲ ﺍﳉﺰﺍﺋﺮ ـ
ﱠﰒ ﺇﻧﲏ ﺍﻗﺘﺼﺮ
ﻀﻮﻥ
ﺑﺎﺳﻢ ﺍﻟﺪﻳﻦ ـ ﻛﺎﻧﻮﺍ ﻗﺪ ﺃﺷﺎﻋﻮﺍ ﻋﻨﻬﻢ ﺗﺄﻳﻴﺪﻫﻢ ﳍﻢ ﻛﺬﺑﹰﺎ ﻭﺯﻭﺭﹰﺍ! ﻭﺯﻋﻤﻮﺍ ﺃﻧﻬﻢ ﺍﻟﻌﻠﻤﺎﺀ ﺍﳌﺮﺗ
ﻋﻨﺪﻫﻢ!!
ﻓﻌﺴﺎﻫﻢ ﻳﺮﺿﻮﻥ ﻢ ﻣﻔﺘﲔ ﻫﻬﻨﺎ ،ﺇﻥ ﻛﺎﻥ ﻓﻴﻬﻢ ﺑﻘﻴﺔ ﺇﻧﺼﺎﻑ؟!
ﺖ ﺣﻠﹶﻘﺎﺗﻬﺎ
ﻭﻫﺆﻻﺀ ﺍﻟﻌﻠﻤﺎﺀ ﹶﻟ ﻢ ﻳ ﺪﺧِﺮﻭﺍ ﻭﺳﻌﹰﺎ ﰲ ﺑﻴﺎﻥ ﺍﳊ ﻖ ﰲ ﻫﺬﻩ ﺍﻟﻔِﺘﻨ ِﺔ ﺍﻟﻌﺎ ِﺭ ﻣ ِﺔ ﺍﻟﱵ ﺗﻼﺣ ﹶﻘ
ﺕ ﺍﻟ ِﻌ ﹾﻘ ِﺪ ﺇﺫﺍ ﹸﻗﻄِﻊ.
ﻛﺘﻼ ﺣ ِﻖ ﺧﺮﺯﺍ ِ
ﻭﺍﻋﻠﻢ ﺃ ﱠﻥ ﺳﻔﱠﺎﻛﻲ ﺍﻟﺪﻣﺎﺀ ﺑﺎﳉﺰﺍﺋﺮ ﻗﺴﻤﺎﻥ:
ـ ﻗﺴ ﻢ ﻳﻘﺎﺗﻞ ﺍﻟﺸﻌ
ﺐ ﻛﻠﱠﻪ ،ﻻ ﻳﻔﺮﻕ ﺑﲔ ﺣﺎﻛﻢ ﻭﳏﻜﻮﻡ ،ﻭﻫﻢ ﻏﻼﺓ ﺍﻟﺘﻜﻔﲑ.
ﻭﻻ ﻳﺤﺎﻭﻟ ﻦ ﺧﻮﺍ ﹲﻥ ﺗﱪﺋﺘﻬﻢ ﻣﻦ ﺍﻧﺘﻬﺎﻙ ﺃﻋﺮﺍﺽ ﺍﻟﻨﺴﺎﺀ ﻭﹶﻗﺘﻞ ﺍﻟﺸﻴﻮﺥ ﻭﺍﻟﻌﺠﺰﺓ ﻭﺫﹶﺑﺢ ﺍﻟﺼﺒﻴﺎﻥ،
ﻭﺗﻘﻄﻴﻊ ﺃﻋﻀﺎﺀ ﺁﺑﺎﺋﻬﻢ ﺑﺎﻟﻔﺆﻭﺱ ﻭﻫﻢ ﻳﻨﻈﺮﻭﻥ ،ﻭﲢﺮﻳﻖ ﺍﻟﻌﺎﺋﻠﺔ ﺑﺄﺳﺮِﻫﺎ ﻣﺄﺳﻮﺭﺓ ﰲ ﺳﻴﺎﺭﺎ ...
ﻗﺪ ﺣﺪﺛﻮ ﻙ ﻓﻤﺎ ﺭﺍ ٍﺀ ﻛﻤﻦ ﺳ ِﻤﻌﺎ ﻳﺎ ﺍﺑ ﻦ ﺍﻟﻜﺮﺍ ِﻡ ﺃﻻ ﺗﺪﻧﻮ ﻓﺘﺒﺼ ﺮ ﻣﺎ
ـ ﻭﻗﺴ ﻢ ﻳﺰﻋﻢ ﺃ ﱠﻥ ِﻗﺘﺎﻟﹶﻪ ﻧﻈﻴﻒ؛ ﻷﻧﻪ ﻳﻘﺘﺼﺮ ﻋﻠﻰ ﺭﺟﺎﻝ ﺍﻟﺪﻭﻟﺔ ﻭﺍﻟ
ﺸﺮﻁ ﻭﺍﻟﻌﺴﺎﻛﺮ!
ﻭﻫﺬﺍ ﺍﻟﻘﺴﻢ ﻧﻮﻋﺎﻥ:
ﺃ ـ ﺍﳉﻴﺶ ﺍﻹﺳﻼﻣﻲ ﻟﻺﻧﻘﺎﺫ.
ﺏ ـ ﺍﳉﻤﺎﻋﺔ ﺍﻟﺴﻠﻔﻴﺔ ﻟﻠﺪﻋﻮﺓ ﻭﺍﻟﻘﺘﺎﻝ.
ﺕ ﺇ ﱠﻻ ﺑﻌﺪ ﺗﻜﻔﲑﻫﻢ.
ﻭﻫﺆﻻﺀ ﲨﻴﻌﹰﺎ ﻫﻢ ﲨﺎﻋﺎﺕ ﺗﻜﻔﲑ؛ ﻷﻧﻬﻢ ﱂ ﻳﺴﺘﺒﻴﺤﻮﺍ ﻗﺘﺎ ﹶﻝ ﻣﻦ ﺫﻛﺮ
ﻭﺗﻜﻔﲑﻫﻢ ﳍﺆﻻﺀ ﻻ ﺑﺮﻫﺎﻥ ﻋﻠﻴﻪ ﻣﻦ ﺍﷲ ،ﻭﻻ ﺍﺗﺒﻌﻮﺍ ﻓﻴﻪ ﺃﻫ ﹶﻞ ﺍﻟﻌﻠﻢ ﺍ ﹸﳌﺒﺮﺯﻳﻦ.
ﺏ ﺃﻭﻟﺌﻚ ﺇﱃ )ﺍﻟﺴﻠﻔﻴﺔ( ،ﻓﻠﻴﺲ ﳍﻢ ﻣﻨﻬﺎ ﺇ ﱠﻻ ﺍﻻﺳﻢ ،ﻭﺇ ﱠﻻ ﻓﻜﻴﻒ ﺗﺴﺘﻘﻴﻢ ﳍﻢ
ﻭﻻ ﻳ ﻐ ﺮﻧﻜﻢ ﺍﻧﺘﺴﺎ
ﻫﺬﻩ ﺍﻟﺪﻋﻮﻯ ﻭﻫﻢ ﰲ ﻭﺍ ٍﺩ ﻭﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺴﻠﻔﻴﻮﻥ ﰲ ﻭﺍﺩٍ ،ﻛﻤﺎ ﺳﺘﺮﺍﻩ ﰲ ﻫﺬﻩ ﺍﻟﻔﺘﺎﻭﻯ؟!
ﻭﻻ ﻳﻐ ﺮﻧﻜﻢ ﺃﻳﻀﹰﺎ ﺍﺩﻋﺎﺅﻫﻢ ﹶﺃ ﺧ ﹶﺬ ﺍﻟﻔﺘﻴﺎ ﻣﻦ )ﻓﻼﻥ!( ﻣﻦ ﺍﳌﺘﺸﺒﻬﲔ ﺑﺄﻫﻞ ﺍﻟﻌﻠﻢ؛ ﻭﺫﻟﻚ ﻟﺴﺒﺒﲔ ﳘﺎ:
ﺍﻷﻭﻝ :ﺃ ﱠﻥ ﺍﳌﻔﱵ ﺍﳌﺸﺎﺭ ﺇﻟﻴﻪ ﻟﻴﺲ ﻣﻦ ﺍﻟﺮﺍﺳﺨﲔ ﰲ ﺍﻟﻌﻠﻢ ،ﻭﻻ ﻫﻮ ﻋﻠﻰ ﻣﺬﻫﺐ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﰲ
ﻣﺴﺄﻟﺔ )ﺍﻹﳝﺎﻥ ﻭﺍﻟﻜﻔﺮ( ،ﻓﺄﻳﻦ ﻫﺬﺍ ﻣﻦ ﺃﻭﻟﺌﻚ ﺍﻷﻋﻼﻡ ﻭ)ﻟﻴﺲ ﺍﻟﺼﺤﻴﺢ ﻛﺎ ﹸﳌ ﹾﻘﻌﺪ(؟!
ﻭﻗﺪ ﺍﺷﺘﺮﻁ ﺍﷲ ﻋ ﺰ ﻭﺟ ﱠﻞ ﳌﺜﻞ ﻫﺬﻩ ﺍﻟﻨﻮﺍﺯﻝ ﺍﳋﻄﲑﺓ ﺳﺆﺍﻝ ﺍﻟﺮﺍﺳﺨﲔ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ،ﻓﻘﺎﻝ } :ﻭﹶﻟ ﻮ
ﺴﺘ ﻨِﺒﻄﹸﻮﻧ ﻪ ِﻣ ﻨ ﻬ ﻢ{ ]ﺍﻟﻨﺴﺎﺀ .[83
ﺭﺩﻭ ﻩ ِﺇﻟﹶﻰ ﺍﻟﺮﺳﻮ ِﻝ ﻭِﺇﻟﹶﻰ ﺃﹸﻭﻟِﻲ ﺍ َﻷ ﻣ ِﺮ ِﻣ ﻨ ﻬ ﻢ ﹶﻟ ﻌ ِﻠ ﻤ ﻪ ﺍﻟﱠﺬِﻳ ﻦ ﻳ
ﺍﻟﺜﺎﱐ :ﺃﻧﻬﻢ ﲪﻠﻮﺍ ﺍﻟﺴﻼ
ﺡ ﻗﺒﻞ ﻣﻴﻼﺩ ﺍﻟﻔﺘﻮﻯ ،ﺑﻞ ﱂ ﻳﻜﻦ ﳍﻢ ﻳﻮﻣﻬﺎ ﺍﺳﺘﻌﺪﺍ ﺩ ﻟﻼﻟﺘﻔﺎﺕ ﺇﱃ ﻋﺎِﻟ ٍﻢ
ﺃﺻﻼﹰ ،ﻛﺎﺋﻨﹰﺎ ﻣﻦ ﻛﺎﻥ ،ﻭﺍﻟﺼﺎﺩﻗﻮﻥ ﻣﻨﻬﻢ ﺃﹶﺧﺒ ﺮ ﺍﻟﻨﺎﺱ ﺑِﻤﺎ ﺃﻗﻮﻝ!
ﻭﺳﻮﻑ ﺃﹸﺑﻴﻦ ﻫﺬﺍ ـ ﺇﻥ ﺷﺎﺀ ﺍﷲ ـ ﰲ ﻣﺼﻨﻒ ﺧﺎﺹ ،ﻭﺃﺫﻛﺮ ﻓﻴﻪ ﺗﺎﺭﻳﺦ ﺧﺮﻭﺟﻬﻢ ﻭﺗﺎﺭﻳﺦ
ﻓﺘﻮﺍﻫﻢ ﻫﺬﻩ ﺍﳌﻌﺘﻤﺪﺓ ﻋﻨﺪﻫﻢ.
ﺐ ﻫﻬﻨﺎ ﺍﻟﺘﻤﻴﻴﺰ ﺑﲔ ﻫﺬﻩ ﺍﳉﻤﺎﻋﺎﺕ؛ ﻻﺷﺘﺮﺍﻛﻬﺎ ﲨﻴﻌﹰﺎ ﰲ ﺍﻟﺪﻣﺎﺀ ﺍﳌﻌﺼﻮﻣﺔ ،ﻓﺈﻧﻪ ﻣﻬﻤﺎ
ﻭﻻ ﺃﺣ
ﻗﻴﻞ :ﺇ ﱠﻥ ﹶﺛ ﻢ ﻓﺮﻗﹰﺎ ﺑﲔ ﻗﺘﻞ ﺍﳌﺪﻧﻴﲔ ﻭﺍﻟﻌﺴﻜﺮﻳﲔ ﲨﻴﻌﹰﺎ ـ ﻛﻤﺎ ﻳﻔﻌﻠﻪ ﺍﻟﻐﻼﺓ ـ ﻭﺑﲔ ﺍﻻﻗﺘﺼﺎﺭ ﻋﻠﻰ ﻗﺘﻞ
ﻑ ﺑﺪ ٍﻡ
ﺍﻟﻌﺴﻜﺮﻳﲔ ﻓﻘﻂ ،ﻛﻤﺎ ﻳﻔﻌﻠﻪ ﻣﻦ ﺩﻭﻢ؛ ﻷ ﱠﻥ ﻫﺆﻻﺀ ﺍﳌﻘﺘﻮﻟﲔ ﲨﻴﻌﹰﺎ ﻣﺴﻠﻤﻮﻥ ،ﻭﺍﻻﺳﺘﺨﻔﺎ
ﻚ ﹶﻛﺘ ﺒﻨﺎ ﻋﻠﹶﻰ ﺑﻨِﻲ ِﺇ ﺳﺮﺍﺋِﻴ ﹶﻞ ﹶﺃﻧ ﻪ ﻣﻦ ﹶﻗﺘ ﹶﻞ
ﻑ ﺑﺪﻡ ﺍﳉﻤﻴﻊ ،ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃِ } :ﻣ ﻦ ﹶﺃ ﺟ ِﻞ ﹶﺫِﻟ
ﻭﺍﺣ ٍﺪ ﺍﺳﺘﺨﻔﺎ
ﺱ ﺟﻤِﻴﻌﺎ{ ]ﺍﳌﺎﺋﺪﺓ .[32
ﺽ ﹶﻓ ﹶﻜﹶﺄﻧﻤﺎ ﹶﻗﺘ ﹶﻞ ﺍﻟﻨﺎ
ﺲ ﹶﺃ ﻭ ﹶﻓﺴﺎ ٍﺩ ﻓِﻲ ﺍ َﻷ ﺭ ِ
ﻧ ﹾﻔﺴﺎ ِﺑ ﻐ ﻴ ِﺮ ﻧ ﹾﻔ ٍ
ﻼ ﻣﻦ ﺍﳌﺸﺮﻛﲔ ﺑﻌﺪ ﺃﻥ ﻧﻄﻖ ﻫﺬﺍ ﺑﻜﻠﻤﺔ ﺍﻹﺳﻼﻡ
ﻭﻗﺪ ﹶﻗﺘﻞ ﺃﺳﺎﻣ ﹸﺔ ﺑﻦ ﺯﻳﺪ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﺭﺟ ﹰ
ﻭﻫﻮ ﰲ ﺍﳌﻌﺮﻛﺔ ،ﻓﻘﺎﻝ ﻟﻪ ﺭﺳﻮﻝ ﺍﷲ )) :ﺃﻗﺎﻝ :ﻻ ﺇﻟﻪ ﺇﻻﱠ ﺍﷲ؟
ﻓﻘﺎﻝ ﺃﺳﺎﻣﺔ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ! ﺇﻧﻤﺎ ﻗﺎﳍﺎ ﺧﻮﻓﹰﺎ ﻣﻦ ﺍﻟﺴﻼﺡ.
ﺖ ﻋﻦ ﻗﻠﺒﻪ ﺣﱴ ﺗﻌﻠ ﻢ ﺃﻗﺎﳍﺎ ﺃﻡ ﻻ؟! ((.
ﻗﺎﻝ :ﺃﻓﻼ ﺷ ﹶﻘ ﹾﻘ
ﻭﰲ ﺭﻭﺍﻳﺔ ﺃ ﱠﻥ ﺭﺳﻮﻝ ﺍﷲ ﻗﺎﻝ )) :ﻳﺎ ﺃﺳﺎﻣﺔ! ﺃ ﹶﻗﺘﻠﺘﻪ ﺑﻌﺪ ﻣﺎ ﻗﺎﻝ ﻻ ﺇﻟﻪ ﺇﻻﱠ ﺍﷲ؟
–124@åß@6@òzÐ
ﻗﻠﺖ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ! ﺇﻧﻤﺎ ﻛﺎﻥ ﻣﺘﻌﻮﺫﹰﺍ.
ﻓﻘﺎﻝ :ﺃﻗﺘﻠﺘﻪ ﺑﻌﺪ ﻣﺎ ﻗﺎﻝ ﻻ ﺇﻟﻪ ﺇﻻﱠ ﺍﷲ؟!
)(1
. ﺖ ﻗﹶﺒﻞ ﺫﻟﻚ ﺍﻟﻴﻮﻡ!! ((
ﺖ ﺃﻧﻲ ﱂ ﺃﹶﻛﻦ ﺃﺳﻠﻤ
ﻓﻤﺎ ﺯﺍﻝ ﻳﻜﺮﺭﻫﺎ ﺣﺘﻰ ﹶﲤﻨﻴ
ﻓﺘﺄﻣﻞ:
1ـ ﻓﺈ ﱠﻥ ﺍﻟﻨ
ﱯ ﻟﹶﻢ ﳝﻨﻌﻪ ﻛﻮ ﹸﻥ ﺍﻟﻘﺎﺗﻞ ﻫﻮ ِﺣﺒﻪ ﺃﺳﺎﻣﺔ ﻣﻦ ﺗﻌﻨﻴﻔﻪ ،ﻭﺗﻌﻈﻴﻢ ﺍﳉﻨﺎﻳﺔ ﰲ ﻋﻴﻨﻴﻪ،
ﺧﻼﻓﹰﺎ ﻟﻠﻤﺴﺘﺨﻔﱢﲔ ﺑﺪﻣﺎﺀ ﺍﳌﺴﻠﻤﲔ ،ﻣﻊ ﺃ ﱠﻥ ﺃﺳﺎﻣ ﹶﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻛﺎﻥ ﻣﺘﺄ ﻭ ﹰﻻ ﻗﺎﺻﺪﹰﺍ ﻧﺼﺮ ﹶﺓ ﺍﻟﺪﻳﻦ،
ﻼ ﻟﺮﺟ ٍﻞ ﻣﻦ ﺍﳌﺸﺮﻛﲔ ،ﱂ ﻳﻨﻄﻖ ﺑﻜﻠﻤﺔ )ﻻ ﺇﻟﻪ ﺇ ﱠﻻ ﺍﷲ( ﺇ ﱠﻻ ﲢﺖ ﺑﺎﺭﻗﺔ ﺍﻟﺴﻴﻒ.
ﻣﻘﺎِﺗ ﹰ
ﻛ ﱡﻞ ﺍﻟﻘﺮﺍﺋﻦ ﺗﻮﺣﻲ ﺑﺄﻧﻪ ﱂ ﻳﺮِﺩ ﺑﻜﻠﻤﺔ ﺍﻟﺘﻮﺣﻴﺪ ﺇ ﱠﻻ ﺣﻘﻦ ﺩﻣﻪ ،ﻻ ﺳﻴﻤﺎ ﻭﺃﻧﻪ ﻣﺸﺮ ﻙ ﻣﻦ ﺃﺻﻠﻪ ،ﻣﻊ
ﻒ ﺍﻟﺬﻱ ﱂ ﻳﻌﻬﺪ ﻣﺜﻠﹸﻪ ﻋﻨﻪ ،ﺣﱴ ﲤﻨﻰ
ﺫﻟﻚ ﺣﺮﻡ ﺭﺳﻮﻝ ﺍﷲ ﻗﺘﻠﹶﻪ ،ﺑﻞ ﻋﻨﻒ ِﺣﺒﻪ ﻫﺬﺍ ﺍﻟﺘﻌﻨﻴ
ﺃﺳﺎﻣ ﹸﺔ ﺃﻧﻪ ﱂ ﻳﻌﺮِﻑ ﺍﻹﺳﻼ ﻡ ﻗﺒﻞ ﻫﺬﻩ ﺍﳊﺎﺩﺛﺔ ،ﻓﺄﻳﻦ ﻫﻢ ﺍﻟﺬﻳﻦ ﻳﻌﺮِﻓﻮﻥ ﻟﻜﻠﻤﺔ )ﻻ ﺇﻟﻪ ﺇ ﱠﻻ ﺍﷲ(
ﺣﺮﻣﺘﻬﺎ؟!
ﻭﻋﻠﻰ ﻫﺬﺍ ،ﻓﻤﻦ ﻛﺎﻥ ﻣﺘﺄﺳﻴﹰﺎ ﺑﺮﺳﻮﻝ ﺍﷲ ﻓﻼ ﻳﺠﺎﻣِﻠ ﻦ ﻫﺬﻩ ﺍﳉﻤﺎﻋﺎﺕ ﺍﳌﻘﺎﺗِﻠﺔ ﻛﻤﺎ ﻟﹶﻢ ﻳﺠﺎﻣِﻞ
ﺭﺳﻮ ﹸﻝ ﺍﷲ ِﺣﺒﻪ ﺃﺳﺎﻣﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ.
2ـ ﺇ ﱠﻥ ﺍﻟﺮﺟ ﹶﻞ ﺍﳌﺸﺮ ﻙ ﱂ ﻳﻜﻦ ﻣﺴﺎﻟِﻤﺎﹰ ،ﻭﻟﻜﻨﻪ ﺟﺎﺀ ﻣﻘﺎﺗﻼﹰ ،ﺑﻞ ﻗﺘﻞ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻋﺪﺩﺍﹰ ،ﺑﻞ ﻛﺎﺩ
ﺴﻠﹶﻢ ﻣﻨﻪ ﺃﺣﺪ ،ﻛﻤﺎ ﻗﺎﻝ ﺟﻨﺪﺏ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ... )) :ﻓﻜﺎﻥ ﺭﺟ ﹲﻞ ﻣﻦ ﺍﳌﺸﺮﻛﲔ ﺇﺫﺍﻻ ﻳ
)(2
ﺷﺎﺀ ﺃﻥ ﻳﻘﺼِﺪ ﺇﱃ ﺭﺟ ٍﻞ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﹶﻗﺼﺪ ﻟﻪ ﻓﻘﺘﻠﻪ . (( ...
ﻭﺑﻌﺪ ﺃﻥ ﺫﻛﺮ ﹶﻗﺘ ﹶﻞ ﺃﺳﺎﻣﺔ ﻟﻪ ،ﻗﺎﻝ ﻟﻪ ﺭﺳﻮﻝ ﺍﷲ ِ )) :ﻟ ﻢ ﻗﺘﻠﺘﻪ؟
ﺖ ﻋﻠﻴﻪ،
ﻓﻘﺎﻝ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ! ﹶﺃ ﻭ ﺟ ﻊ ﰲ ﺍﳌﺴﻠﻤﲔ ،ﻭﻗﺘﻞ ﻓﻼﻧﹰﺎ ﻭﻓﻼﻧﺎﹰ ،ﻭﲰﻰ ﻧﻔﹶﺮﺍﹰ ،ﻭﺇﻧﻲ ﲪﻠ
ﻒ ﻗﺎﻝ :ﻻ ﺇﻟﻪ ﺇﻻﱠ ﺍﷲ!
ﻓﻠﻤﺎ ﺭﺃﻯ ﺍﻟﺴﻴ
ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ :ﺃ ﹶﻗﺘﻠﺘﻪ؟
ﻗﺎﻝ :ﻧﻌﻢ!
ﻗﺎﻝ :ﻓﻜﻴﻒ ﺗﺼﻨﻊ ﺑـ )ﻻ ﺇﻟﻪ ﺇﻻﱠ ﺍﷲ( ﺇﺫﺍ ﺟﺎﺀﺕ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ؟!
ﻗﺎﻝ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ! ﺍﺳﺘﻐ ِﻔ ﺮ ﱄ.
) (1ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ) ،(6872ﻭﻣﺴﻠﻢ ).(159 ،158
) (2ﺭﻭﺍﻩ ﻣﺴﻠﻢ ).(160
–124@åß@7@òzÐ
ﻗﺎﻝ :ﻭﻛﻴﻒ ﺗﺼﻨﻊ ﺑـ )ﻻ ﺇﻟﻪ ﺇﻻﱠ ﺍﷲ( ﺇﺫﺍ ﺟﺎﺀﺕ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ؟! ﻓﺠﻌﻞ ﻻ ﻳﺰﻳﺪ ﻋﻠﻰ ﺃﻥ
)(1
ﻳﻘﻮﻝ :ﻛﻴﻒ ﺗﺼﻨﻊ ﺑـ )ﻻ ﺇﻟﻪ ﺇﻻﱠ ﺍﷲ( ﺇﺫﺍ ﺟﺎﺀﺕ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ؟! (( .
ﻫﺬﺍ ﰲ ﺣ ﻖ ﻣﺸﺮﻙ ﺁﺫﻯ ﺍﳌﺴﻠﻤﲔ ﺑﺴﻴﻔﻪ ﻭﻗﺎﺗﻠﹶﻬﻢ ،ﻓﻜﻴﻒ ﺑﻘﹶﺘﻞ ﻣﺴﻠ ٍﻢ ﻗﺪ ﻳﻜﻮﻥ ﻣﺼﻠﻴﺎ ﻣﺰﻛﻴﺎ
ﺻﻮﺍﻣﺎﹰ ،ﻛ ﱡﻞ ﺫﻧﺒﻪ ﺃﻧﻪ ﺷﺮﻃ ﻲ ﺃﻭ ﻋﺴﻜﺮﻱ؟!
ﻓﻼ ﺇﻟﻪ ﺇ ﱠﻻ ﺍﷲ ﻣﺎ ﺃﺷ ﺪ ﻗﺴﻮﺓ ﺍﻟﻘﻠﻮﺏ!
ﻗﺎﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ )) :ﺇﻥﱠ ﻣﻦ ﻭﺭﻃﺎﺕ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﻻ ﻣﺨﺮﺝ
)(2
ﲑ ﺣﻠﱢﻪ (( .ﻚ ﺍﻟﺪﻡ ﺍﳊﺮﺍﻡ ﺑﻐ ِ
ِﻟﻤﻦ ﺃﻭﻗﻊ ﻧﻔﺴﻪ ﻓﻴﻬﺎ ﺳﻔ
ﻓﻜﻴﻒ ـ ﻣﻊ ﻫﺬﺍ ﻛﻠﱢﻪ ـ ﻳﺪﻋﻲ ﻣﺴﺘﺤﻠﱡﻮ ﺩﻣﺎﺀ ﺍﻟﺸﺮﻃﺔ ﺃ ﱠﻥ ﻗﺘﺎﻟﹶﻬﻢ ﻧﻈﻴﻒ ،ﰒ ﻫﻢ ﻳﻌﻴﺸﻮﻥ
ﺡ ﺍﻟﻌﺴﺎﻛﺮ ﺍﳌﺴﻠﻤﲔ ﻭﻳﺬﹶﺭﻭﻢ
ﺑﺎﻷﻣﻮﺍﻝ ﺍﳌﺴﺮﻭﻗﺔ ﻭﺍﳌﻐﺘﺼﺒﺔ ﻣﻦ ﺃﻫﻠﻬﺎ ﻋﻨﻮﺓﹰ ،ﻭﻳﺰﻫﻘﻮﻥ ﺃﺭﻭﺍ
ﻳﺘﺸﺤﻄﻮﻥ ﰲ ﺩﻣﺎﺋﻬﻢ ﻭﺃﻫﻠﻮﻫﻢ ﻳﻨﻈﺮﻭﻥ؟!
ﻭﳓﻦ ﺇﺫ ﻻ ﻧﺘﱪﺃ ﻣﻦ )ﺍﻟﺴﻠﻔﻴﺔ(؛ ﻷﻧﻬﺎ ﺍﻟﺪﻳ ﻦ ﺍﳊﻖ ،ﻓﺈﻧﻨﺎ ﻧﱪﺃ ﺇﱃ ﺍﷲ ﻣﻦ )ﺍﳉﻤﺎﻋﺔ ﺍﻟﺴﻠﻔﻴﺔ ﻟﻠﺪﻋﻮﺓ
ﺡ ﺍﻟﻴﻮ ﻡ ﰲ ﺑﻼﺩﻧﺎ ﺿ ﺪ ﺍﻟﻨﻈﺎﻡ ﺃﻭﺍﻟﺸﻌﺐ.
ﻭﺍﻟﻘﺘﺎﻝ( ﻭﻣﻦ ﻛ ﱢﻞ ﺣﺎﻣﻞ ﺳﻼ ٍ
ﳋ ﹾﻠ ﻖ ﺃ ﱠﻥ ﰲ ﺍﻧﺘﺴﺎﺏ ﻫﺆﻻﺀ ﺍﻟﺜﹸﻮﺍﺭ ﺇﱃ ﺍﻟﺴﻠﻔﻴﺔ ﺗﺸﻮﻳﻬﹰﺎ ﻟﻠﺴﻠﻔﻴﺔ ،ﻛﻤﺎ ﺃ ﱠﻥ ﺍﻧﺘﺴﺎﺏ
ﺃﻗﻮﻝ ﻫﺬﺍ ﻟﻴﻌﻠﹶﻢ ﺍ ﹶ
ﺍﳌﺴﻠﻤﲔ ﺍﳌﻨﺤﺮﻓﲔ ﺇﱃ ﺍﻹﺳﻼﻡ ﺗﺸﻮﻳﻪ ﻟﻺﺳﻼﻡ ،ﻭﺻ ﺪ ﻋﻦ ﺳﺒﻴﻞ ﺍﷲ ،ﻭﺗﻨﻔ ﲑ ﻣﻦ ﺍﻟﻔﺮﻗﺔ ﺍﻟﻨﺎﺟﻴﺔ.
ﻟﻜﻦ ﺍﻟﺴﻠﻔﻴﺔ ﻫﻲ ﺍﻟﺴﻠﻔﻴﺔ ،ﻛﻤﺎ ﺃ ﱠﻥ ﺍﻹﺳﻼﻡ ﻫﻮ ﺍﻹﺳﻼﻡ ،ﻭﺇﻥ ﺗﻠﺒﺲ ﺑﻪ ﻣﺤ ﺮﻓﹸﻪ.
3ـ ﺇ ﱠﻥ ﺃﺳﺎﻣ ﹶﺔ ﺑ ﻦ ﺯﻳﺪ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻭﻗﻊ ﻓﻴﻤﺎ ﻭﻗﻊ ﻓﻴﻪ ،ﻭﱂ ﻳﺴﺒﻖ ﻟﻪ ﺃﻥ ﻋﺮﻑ ﺣﻜ ﻢ ﻣﺎ ﻭﻗﻊ
ﻓﻴﻪ ،ﻭﻻ ﻛﺎﻥ ﻟﺪﻳﻪ ﻭﺍﻗﻌ ﹲﺔ ﺗﺸﺒﻬﻬﺎ ﻓﻴﻘﻴﺲ ﻋﻠﻴﻬﺎ ﺣﺎﻟﺘﻪ ،ﻓﻜﺎﻥ ﻻ ﺑ ﺪ ﻣﻦ ﺍﺟﺘﻬﺎﺩﻩ ،ﻭﻛﺎﻥ ﻻ ﺑ ﺪ ﻣﻦ
ﻭﻗﻮﻉ ﺃﺣﺪ ﺍﻷﻣﺮﻳﻦ :ﺇﻣﺎ ﻗﺘ ﹸﻞ ﺍﻟﺮﺟﻞ ﺃﻭ ﺗ ﺮﻛﹸﻪ.
ﺹ ﺍﻟﱵ ﻟﺪﻳﻪ ﳏﺪﻭﺩﹲﺓ ﺟﺪﺍ ،ﻭﻻ ﺳﻴﻤﺎ ﻭﻫﻮ ﰲ ﻣﻌﺮﻛﺔ ،ﻭﻗﺪ ﻭﺟﺪ ﺑﲔ ﻳﺪﻳﻪ ﻣﺸﺮﻛﹰﺎ
ﺇﺫﻥ ﻓﺎﻟ ﹸﻔ ﺮ
ﻼ ﻗﻮﻳﺎ ،ﱂ ﻳﻘﺪﺭ ﻋﻠﻴﻪ ﻏﲑﻩ.
ﺷﺠﺎﻋﹰﺎ ﻭﻣﻘﺎﺗ ﹰ
ﻛ ﱡﻞ ﻫﺬﻩ ﺍﻟﻘﺮﺍﺋﻦ ﱂ ﺗﺸﻔﻊ ﻟﻪ ﻋﻨﺪ ﺭﺳﻮﻝ ﺍﷲ ،ﺣﱴ ﻗﺎﻝ ﻓﻴﻪ ﻣﺎ ﻗﺎﻝ!
ﻓﺘﺄﻣﻞ ﻫﺬﺍ ـ ﺭﲪﻚ ﺍﷲ ـ ﻣﺘﺠﺮﺩﹰﺍ ﻋﻦ ﺍﳍﻮﻯ ،ﻭﻣﺘﺪﺛﱢﺮﹰﺍ ﺑﻠﺒﺎﺱ ﺍﻟﺘﻘﻮﻯ.
ﻑ ﻣﻦ ﺭﺳﻮﻝ ﺍﷲ ﻫﻮ ﺳﲑﺗﻪ ﰲ ﺍﻟﺪﻣﺎﺀ ،ﻓﻠﻢ ﻳﻜﻦ ﻳﺘﺴﺎﻫﻞ ﰲ ﻫﺬﺍ
ﻭﺍﻋﻠﻢ ﺃ ﱠﻥ ﻫﺬﺍ ﺍﻟﺘﺼ ﺮ
ﻼ ﻣﻨﺎ ﺣﺠﺮ،
ﺍﻟﺒﺎﺏ ﺃﺑﺪﺍﹰ ،ﻭﻣﺜﻠﻪ ﻣﺎ ﺭﻭﺍﻩ ﺟﺎﺑﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ )) :ﺧﺮﺟﻨﺎ ﰲ ﺳﻔﺮ ،ﻓﺄﺻﺎﺏ ﺭﺟ ﹰ
) (1ﺭﻭﺍﻩ ﻣﺴﻠﻢ ).(160
) (2ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ).(6863
–124@åß@8@òzÐ
ﻓﺸﺠﻪ ﰲ ﺭﺃﺳِﻪ ،ﰒ ﺍﺣﺘﻠﻢ )ﺃﻱ ﺃﺻﺎﺑﺘﻪ ﺟﻨﺎﺑ ﹲﺔ ﻭﻫﻮ ﻧﺎﺋﻢ( ،ﻓﺴﺄﻝ ﺃﺻﺤﺎﺑﻪ ،ﻓﻘﺎﻝ :ﻫﻞ ﲡﺪﻭﻥ ﱄ ﺭﺧﺼ ﹰﺔ
ﰲ ﺍﻟﺘﻴﻤﻢ؟
ﺖ ﺗﻘﺪﺭ ﻋﻠﻰ ﺍﳌﺎﺀ!
ﻗﺎﻟﻮﺍ :ﻣﺎ ﳒ ﺪ ﻟﻚ ﺭﺧﺼﺔﹰ ،ﻭﺃﻧ
ﻓﺎﻏﺘﺴﻞ ﻓﻤﺎﺕ ،ﻓﻠﻤﺎ ﻗﺪﻣﻨﺎ ﻋﻠﻰ ﺍﻟﻨﱯ ﺃﹸﺧﺒِﺮ ﺑﺬﻟﻚ ،ﻓﻘﺎﻝ:
)(1
. ﻗﺘﻠﻮﻩ ﻗﺘﻠﹶﻬﻢ ﺍﷲ! ﺃ ﹶﻻ ﺳﺄﻟﻮﺍ ﺇﺫ ﻟﹶﻢ ﻳﻌﻠﻤﻮﺍ؟! ﻓﺈﻧﻤﺎ ﺷﻔﺎ ُﺀ ﺍﻟ ﻌﻲ) ﺃﻱ ﺍﳉﻬﻞ( ﺍﻟﺴﺆﺍﻝ ((
ﺲ ﻣﺆﻣﻨ ٍﺔ ﻭﺍﺣﺪﺓ!
ﱯ ﰲ ﺣ ﻖ ﻧﻔ ٍ
ﺐ ﺍﻟﻨ
ﻓﺘﺄﻣﻞ ﻏﻀ
ﺲ ﻣﺴﻠﻤ ٍﺔ ﻣﻦ ﺍﳉﻴﺶ ﻭﺍﻟﺸﺮﻃﺔ ﺁﻣﻨﺔ ﰲ ﻣﺮﺍﻛﺰﻫﺎ؟!
ﻓﻜﻴﻒ ِﺑﻤﻦ ﺳﻄﺎ ﻋﻠﻰ ﺃﻧﻔ ٍ
ﺡ ﻣﺴﻠﻤ ٍﺔ ﰲ ﺭﻣﻀﺎﻥ ﻭﻫﻢ ﻳﺆﺩﻭﻥ ﺻﻼﺓ
ﺱ ﰲ ﺇﺯﻫﺎﻕ ﺃﺭﻭﺍ ٍ
ﻒ ﻭﺍﻟﻔﺄ
ﻓﻜﻴﻒ ِﺑﻤﻦ ﺃﻋﻤﻞ ﺍﻟﺴﻴ
ﺍﻟﺘﺮﺍﻭﻳﺢ؟!
ﱯ ﺬﺍ ﺍﻟﺪﻋﺎﺀ ﺍﻟﺸﺪﻳﺪ ﻋﻠﻰ ﳎﺎﻫﺪﻳﻦ ﳎﺘﻬﺪﻳﻦ ﰲ ﻇﻨﻬﻢ ،ﻭﻟﻘﺪ ﺣﻘﱠﺖ ﻋﻠﻴﻬﻢ ﻫﺬﻩ
ﻟﻘﺪ ﺩﻋﺎ ﺍﻟﻨ
ﺐ ﺍﻟﺒﺸﺮ ،ﻓﺄﻳﻤﺎ
ﺐ ﻛﻤﺎ ﻳﻐﻀ
ﺍﻟﺪﻋﻮﺓ ﻟﻮﻻ ﺃ ﱠﻥ ﺭﺳﻮﻝ ﺍﷲ ﻗﺪ ﻗﺎﻝ )) :ﺍﻟﻠﱠﻬﻢ ﺇﻧﻤﺎ ﺃﻧﺎ ﺑﺸﺮ ،ﺃﻏﻀ
ﺭﺟﻞ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺳﺒ ﺒﺘﻪ ﺃﻭ ﻟﹶﻌﻨﺘﻪ ﺃﻭ ﺟﻠﺪﺗﻪ ﻓﺎﺟﻌﻠﻬﺎ ﻟﻪ ﺻﻼ ﹰﺓ ﻭﺯﻛﺎ ﹰﺓ ﻭﻗﹸﺮﺑ ﹰﺔ ﺗﻘﺮﺑﻪ ﺎ ﺇﻟﻴﻚ ﻳﻮﻡ
ﺕ ﻋﻠﻴﻪ ﻣﻦ ﺃﻣﱵ
ﺍﻟﻘﻴﺎﻣﺔ ،ﻭﺍﺟﻌﻞ ﺫﻟﻚ ﻛﻔﱠﺎﺭ ﹰﺓ ﻟﻪ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ (( ،ﻭﰲ ﺭﻭﺍﻳﺔ )) :ﻓﺄﻳﻤﺎ ﺃﺣ ٍﺪ ﺩﻋﻮ
)(2
ﺑﺪﻋﻮﺓ ﻟﻴﺲ ﻟﹶﻬﺎ ﺑﺄﻫﻞ ،(( ...ﺍﳊﺪﻳﺚ .
ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ـ ﺭﲪﻪ ﺍﷲ ـ )) :ﻓﺈ ﱠﻥ ﻫﺆﻻﺀ ﺃﺧﻄﺄﻭﺍ ﺑﻐﲑ ﺍﺟﺘﻬﺎﺩ؛ ﺇﺫ ﱂ ﻳﻜﻮﻧﻮﺍ ﻣﻦ ﺃﻫﻞ
)(3
ﺍﻟﻌﻠﻢ(( .
ﻟﻘﺪ ﻋﺎﺷﺖ ﺍﳉﺰﺍﺋﺮ ﻣﻨﺬ ﺍﺳﺘﻘﻼﳍﺎ ﻋﻦ ﺍﻟﻌﺪ ﻭ ﺍﻟﻔﺮﻧﺴﻲ ﺍﻟﻜﺎﻓﺮ ﺃﻳﺎ ﻡ ﻓﺘﻨ ٍﺔ ﰲ ﺩﻳﻨﻬﺎ ﻭﺩﻧﻴﺎﻫﺎ.
ﷲ
ﺃﻣﺎ ﺍﻟﺪﻳﻦ؛ ﻓﻸ ﱠﻥ ﺍﻻﺳﺘﻌﻤﺎ ﺭ ﻟﹶﻢ ﻳﺘﺮﻙ ﳍﺎ ﻣﻨﻪ ﺳﻮﻯ ﺭﻭﺍﺳﺐ ﺍﻟﺸﺮﻙ ،ﻭﺷﻌﺎﺋﺮ ﺍﻟﺒﺪﻉ ،ﻭﻟﻮﻻ ﺃ ﱠﻥ ﺍ َ
ﺳﺨﺮ ﻷﻫﻠﻬﺎ ﲨﻌﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ ﺍﳉﺰﺍﺋﺮﻳﲔ ﻟﹶﻤﺎ ﺑﻘﻲ ﻓﻴﻬﻢ ﻣﻦ ﻳﻔﺮﻕ ﺑﲔ ﺷﺮﻙ ﻭﺗﻮﺣﻴﺪ ،ﻭﻻ ﺑﲔ
ﺳﻨﺔ ﻭﺑﺪﻋﺔ ،ﺇ ﱠﻻ ﻣﺎ ﺷﺎﺀ ﺍﷲ.
ﻭﺃﻣﺎ ﺍﻟﺪﻧﻴﺎ؛ ﻓﻘﺪ ﻛﺎﻥ ﻟﻠﺴﺮﻗﺔ ﺃﺛ ﺮ ﻣﻘﻠﻖ ،ﺣﱴ ﺇ ﱠﻥ ﺍﻟﺮﺟ ﹶﻞ ﻟﻴﺘﺤﺎﺷﻰ ﺃﻥ ﻳﺤﻤ ﹶﻞ ﻣﻌﻪ ﻓﻀ ﹶﻞ ﻣﺎ ٍﻝ ﻋﻠﻰ
ﻧﻔﻘﺘﻪ ﺍﻟﻴﻮﻣﻴﺔ ﻭﻫﻮ ﻳﺮﻳﺪ ﺍﻣﺘﻄﺎﺀ ﺍﻟﻨﻘﻞ ﺍﳉﻤﺎﻋﻲ ،ﻭﻛﺎﻥ ﻣﻦ ﻏﺮﺍﺋﺐ ﺍﳌﻨﺎﻇﺮ ﺃﻥ ﺗﺮﻯ ﻋﻠﻰ ﺍﳌﺮﺃﺓ ِﺣ ﹾﻠﻴﺘﻬﺎ ﺇﺫﺍ
ﺧﺮﺟﺖ ﻣﻦ ﺑﻴﺘﻬﺎ؛ ﺧﺸﻴﺔ ﺃﻥ ﺗﻐﺘﺼﺐ ﻣﻨﻬﺎ ﺎﺭﹰﺍ ﺟﻬﺎﺭﹰﺍ.
) (1ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ) ،(336ﻭﺍﻟﺪﺍﺭﻗﻄﲏ ) ،(69ﻭﻏﲑﳘﺎ ،ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﱐ ﰲ ﺻﺤﻴﺢ ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ ).(4362
) (2ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ) ،(6361ﻭﻣﺴﻠﻢ ) 2600ـ .(2603
) (3ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ).(254/20
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ﺱ ﺣﱴ ﺃﻣﻨﻮﺍ ﻋﻠﻰ ﺃﻣﻮﺍﳍﻢ ،ﻭﻧﺴﻮﺍ ﻣﺎ ﻛﺎﻥ ﺃﻗﻠﻘﻬﻢ ﻣﻦ ﻗﺒﻞ.
ﻓﻤﺎ ﻟﺒﺚ ﺍﻷﻣﺮ ﺃﻥ ﺗﺪﻳﻦ ﺍﻟﻨﺎ
ﺏ ﺍﻟﺒﻼ ﺩ ﺷﺮﻗﹰﺎ ﻭﻏﺮﺑﺎﹰ ،ﻻ ﳜﺎﻑ ﻋﻠﻰ
ﻭﺟﺎﺀﺕ ﺃﻳﺎ ﻡ ﺭﺧﺎﺀ ﻭﺃﻣﻦ ﻭﺗﺪﻳﻦ ﻗﻮﻱ ،ﺣﱴ ﺇ ﱠﻥ ﺍﻟﺮﺟ ﹶﻞ ﻟﻴﺠﻮ
ﺐ ﺍﺟﺘﻤﺎﻋ ﻲ ﻣﺘﻜﺎﻓ ﹲﻞ.
ﻱ ﺷﻌ
ﺐ ﺍﳉﺰﺍﺋﺮ
ﻧﻔﺴﻪ ﺇ ﱠﻻ ﺍﻟﺬﺋﺐ ،ﺑﻞ ﻻ ﻳﻔﻜﱢﺮ ﺃﻳﻦ ﻳﺄﻭﻳﻪ ﺍﳌﺒﻴﺖ؛ ﻷ ﱠﻥ ﺍﻟﺸﻌ
ﻭﻣ ﺮ ﺑﻪ ﺯﻣ ﻦ ﻻ ﺗﻜﺎﺩ ﺗﺼﺎﺩﻑ ﻓﻴﻪ ﻓﻘﲑﹰﺍ ﻳﺘﺴﻮﻝ.
ﺃﻣﺎ ﻋﻦ ﺍﻟﺪﻳﻦ ﻓﻘﺪ ﺍﻧﺘﺸﺮ ﻓﻴﻬﺎ ـ ﻗﺒﻞ ﻫﺬﻩ ﺍﻟﻔﺘﻨﺔ ـ ﺍﻟﺘﻮﺣﻴ ﺪ ﻭﺍﻟﺴﻨﺔ ،ﻭﺍﳓﺴﺮ ﻧﺸﺎﻁ ﻃﺮﺍﺋﻖ
ﺍﻟﺸﺮﻙ ﻭﺍﻟﺒﺪﻋﺔ ﺍﳓﺴﺎﺭﹰﺍ ﺷﺪﻳﺪﺍﹰ ،ﻭﺭﺟﻌﺖ ﺍﳌﺮﺃﺓ ﺇﱃ ِﺧ ﺪﺭِﻫﺎ ،ﻭﻭﺟﺪﺕ ﺷﺮﻓﹶﻬﺎ ﰲ ﺳﺘﺮﻫﺎ ،ﻭﺗﺮﻛﺖ
ﺾ ﺍﻟﻌﺪ ﻭ
ﺍﳋﻤﻮﺭ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﻷﺣﻴﺎﺀ ،ﻭﺍﺯﺩﲪﺖ ﺍﳌﺴﺎﺟ ﺪ ﺑﺄﻫﻠﻬﺎ ،ﻭﺩﺧﻞ ﺍﻟﺪﻳ ﻦ ﻛ ﱠﻞ ﺑﻴﺖٍ ،ﻭﻋ
ﺍﻷﻧﺎﻣ ﹶﻞ ﻣﻦ ﺍﻟﻐﻴﻆ.
ﱠﰒ ﺍﻧﺘﺒﻪ ﻫﺬﺍ ،ﻓﺎﺳﺘﻔ ﺰ ﻣﻦ ﺍﻟﺸﻌﺐ ﺃﺻﻠﺒﻪ ﻋﻮﺩﺍﹰ ،ﻭﺃﺷﺪﻩ ﲨﻮﺩﺍﹰ ،ﻭﺃﻭﻗﺪ ﻧﺎﺭ ﺍﻟﻔﺘﻨﺔ ﺑﻴﻨﻬﻢ ﻭﺑﲔ
ﺐ ﻧﺎﺭﻳ ﹲﺔ ﻴﻴﺠﻴﺔ ،ﺣﱴ ﻭﻟﺪ ﻣﻨﻬﺎ ﻣﻮﻟﻮﺩﺍﻥ ﻻ
ﺩﻭﻟﺘﻬﻢ ،ﻓﺘﻘﻠﱠﺺ ﻇ ﱡﻞ ﺍﻟﺪﻋﻮﺓ ﺍﻟﻨﺒﻮﻳﺔ ،ﻭﺣﻞﱠ ﳏﻠﱠﻬﺎ ﺧﻄ
ﻳﺪﺭﻯ ﺃﻳﻬﻤﺎ ﺳﺒﻖ ﺍﻵﺧﺮ:
ﺃﺣﺪﳘﺎ :ﺍﳋﺮﻭﺝ ﻋﻠﻰ ﺍﳊﻜﱠﺎﻡ.
ﻭﺛﺎﻧﻴﻬﻤﺎ :ﺍﻟﺘﻜﻔﲑ.
ﻼ ﺩﻳﺎﺭ ﻗﻮﻡ ﺇ ﱠﻻ ﺗﺮﻛﻮﻫﺎ ﺑﻼﻗﻊ.
ﺠ ٍﺮ ﻭﺍﺣﺪ ،ﻣﺎ ﺣ ﱠ
ﻭﺍﻟﺘﻜﻔﲑ ﻭﺍﳋﺮﻭﺝ ﺭﺿﻴﻌﺎ ﻟﺒﺎ ٍﻥ ﻭﺍﺣﺪ ،ﻭﺭﺑﻴﺒﺎ ِﺣ
ﻭﺩﺧﻠﻨﺎ ﻓﺘﻨ ﹰﺔ ﻃﺎﻝ ﻣﻨﻬﺎ ﺍﻷﻣﺪ ،ﺣﱴ ﺷﺎﺏ ﻣﻨﻬﺎ ﺍﻟﻮﺍﻟﺪ ﻭﻣﺎ ﻭﻟﺪ ،ﻓﺎﺳﺘﺤﺎﻝ ﺃﻣ ﻦ ﺍﻟﺒﻼﺩ ﺇﱃ ﺭﻋﺐ،
ﻭﻋﻤﺮﺍﻧﻬﺎ ﺇﱃ ﺧﺮﺏ ،ﻭﺑﺎﺗﺖ ﻣﺴﺎﺟﺪﻫﺎ ﺍﻵﻣﻨﺔ ﻣﺴﺎﺭﺡ ﻟﻺﺭﻫﺎﺏ ،ﻭﺳﺎﻟﺖ ﻣﻦ ﺩﻣﺎﺀ ﻫﺬﻩ ﺍﻷﻣﺔ ﺍﳌﺴﻠﻤﺔ
ﺃﺎﺭ ﻏﺰﺍﺭ!
ﺱ
ﻓﻌﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ :ﻗﺎﻝ ﺍﻟﻨﱯ )) :ﻭﺍﻟﺬﻱ ﻧﻔﺴﻲ ﺑﻴﺪﻩ! ﻟﻴﺄﺗﲔ ﻋﻠﻰ ﺍﻟﻨﺎ ِ
)(1
ﺯﻣﺎ ﹲﻥ ﻻ ﻳﺪﺭِﻱ ﺍﻟﻘﺎﺗ ﹸﻞ ﰲ ﺃﻱ ﺷﻲﺀ ﻗﹶﺘﻞﹶ ،ﻭﻻ ﻳﺪﺭﻱ ﺍﳌﻘﺘﻮ ﹸﻝ ﻋﻠﻰ ﺃﻱ ﺷﻲ ٍﺀ ﻗﹸﺘﻞ (( .
ﻓﺒﺪﺀﹰﺍ ﺑﺎﻟﺘﻬﻴﻴﺞ ﺍﻟﺴﻴﺎﺳ ﻲ ﻋﻠﻰ ﺍﳌﹶﻨﺎﺑ ِﺮ ﺑﺎﺳ ِﻢ ﺍﻟﺘﻮﻋﻴ ِﺔ ﺍﻹﺳﻼﻣﻴﺔ!
ﻭﺗﺜِﻨﻴ ﹰﺔ ﺑﺎﻟﺘﻌِﺒﹶﺌ ِﺔ ﺍﳉﻤﺎﻫﲑﻳﺔ ﺑﺎﺳﻢ ﺍﻟـﻤﺤﺎﹶﻓ ﹶﻈ ِﺔ ﻋﻠﻰ ﺍﻟـ ﻬ ِﻮﻳ ِﺔ ﺍﻹﺳﻼﻣﻴﺔ!
ﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜ ِﺮ!
ﳊﻜﱠﺎ ِﻡ ﺑﺎﺳ ِﻢ ﺍﻷﻣ ِﺮ ﺑﺎﳌﻌﺮﻭ ِ
ﺝ ﻋﻠﻰ ﺍ ﹸ
ﻭﺗﺜﻠﻴﺜﹰﺎ ﺑﺎﳋﺮﻭ ِ
ﻭﺗﺮﺑﻴﻌﹰﺎ ﺑﺘﻜﻔِﲑ ﺍﳌﺴﻠﻤﲔ ﺑﺎﺳ ِﻢ ﺍﻟﻮﻻ ِﺀ ﻭﺍﻟﺒﺮﺍ ِﺀ!
) (1ﺭﻭﺍﻩ ﻣﺴﻠﻢ ).(2908
–124@åß@10@òzÐ
ﺠﲑﺍﺕ ﺍﻟﻌﺸﻮﺍﺋﻴ ِﺔ ﻭﺍﻟـ ﻤﺠﺎﺯِﺭ ﺍﳉﻤﺎﻋﻴﺔ ﺑﺎﺳﻢ ﺍﳉﻬﺎﺩ!!
ﻭﺗﺨﻤﻴﺴﹰﺎ ﺑﺎﻟﺘﻔ ِ
ﻫﺬﺍ ﺍﻟﺬﻱ ﺷﻴﺐ ﺭﺅﻭﺱ ﺍﳌﺼﻠﺤﲔ ،ﻭﺷﺎﺏ ﺑﻜﺪﺭ ﻋﻈﻴﻢ ﺻﻔﺎ َﺀ ﺩﻳﻦ ﺍﳌﺴﻠﻤﲔ! ﺣﱴ ﺷﻮﻩ ﺻﻮﺭﺗﻪ
ﻟﺪﻯ ﺃﻋﺪﺍﺋﻪ ،ﺑﺴﺒﺐ ﻓﺴﺎﺩ ﺗﺼﺮﻑ ﺃﺩﻋﻴﺎﺋﻪ.
ﺐ ﻣﻦ ﻗﻮ ٍﻡ ﻳﺒﺎﺭﻛﻮﻥ ﺍﻟﻔﺘﻨ ﹶﺔ ﺍﻟﻘﺎﺋﻤ ﹶﺔ ﰲ ﻭﻃﻨﻨﺎ ﺍﻟﻌﺰﻳﺰ :ﺍﳉﺰﺍﺋﺮ!
ﺐ ﻛ ﱠﻞ ﺍﻟﻌﺠ ِ
ﺠ
ﻭﺇﻧﲏ ﻷﺗﻌ
ﺽ ﺗﻨﻬﻚ! ﻭﺩﻣﺎ ٌﺀ ﺗﺴﻔﻚ! ﻭﺃﻣﻮﺍ ﹲﻝ ﺗﺒﺪﺩ! ﻭﺩﻳ ﻦ ﻳﻬﺪﺩ!
ﻭﻳﺎ ﷲ ﺍﻟﻌﺠﺐ! ﺃﻋﺮﺍ
ﺾ ﻋﻴﻨﻴﻪ ﻋﻦ ﻫﺬﺍ ﻛﻠﱢﻪ ،ﻭﺭﻛﺐ ﻣﻦ ﺍﳉﻬﻞ ﻛ ﱠﻞ ﻣﺮﻛﺐ ،ﻭﻳﻘﻮﻝ :ﻟِﻤﺎﺫﺍ ﻻ ﺗﻨﺼﺮﻭﻥ
ﻭﻳﺄﰐ ﻣﻦ ﺃﻏﻤ
ﺇﺧﻮﺍﻧﻜﻢ؟!
ﻭﻣﺎ ﻫﻲ ﺇ ﱠﻻ ﺩﻳﺎﺭ ﺍﳌﺴﻠﻤﲔ! ﺗﺮﻛﻮﺍ ﺣﺒﻠﹶﻬﺎ ﰲ ﺍﺿﻄﺮﺍﺏ ،ﻭﺃﺑﻨﺎﺀَﻫﺎ ﰲ ﺍﺣﺘﺮﺍﺏ!
ﻭﻟﻮ ﻛﺎﻥ ﻫﺬﺍ ﻣﻦ ﻛﺎﻓ ٍﺮ ﻭﺍﺿ ٍﺢ ﻟﺰﺍﻝ ﺍﻟﻌﺠﺐ ،ﻓﺎﻟﻌﺪ ﻭ ﺍﳋﺎﺭﺟ ﻲ ﻻ ﻳﺄﻟﻮﻧﺎ ﺧﺒﺎﻻﹰ ،ﻭﻻ ﻳ ﺪﺧﺮ ﻋﻨﺎ
ﻭﺑﺎﻻﹰ ،ﺗﻠﻚ ﺳﻨ ﹲﺔ ﻣﻌﻠﻮﻣﺔ.
ﺇ ﱠﻻ ﺃ ﱠﻥ ﺍﳌﻘِﻠ ﻖ ﺣﻘﻴﻘ ﹰﺔ ﻗﺎﺑﻠﻴ ﹸﺔ ﺍﳌﺴﻠﻤﲔ ﻟﻠﺘﺂﻛ ِﻞ ﺍﻟﺪﺍﺧﻠﻲ ،ﺣﱴ ﻛﺎﻧﺖ ﻛ ﻮ ﺧ ِﺰ ﺍﻹﺑﺮ ﰲ ﺍﳌﻀﺎﺟﻊ!
ﺐ ﻓﺎﺿ ﺢ
ﺐ ﻋـﻴ
ﺐ ﻓـﺎﺩﺡ ﻭﺍﻟﻌـﻴ
ﺐ ﺧـﻄـ
ﺍﳋﹶـﻄـ
ﺗـﺤـﻤـﻠـﻪ ﺍﻟﻨـﻮﺍﺿِـ ﺢ ﻭﻋــﺎﺭﻧــﺎ ﻓـﻲ ﺍﻟﻨـﺎﺱ ﻻ
ﱠﰒ ﻻ ﻏِﲎ ﻟﺴﺎﺋ ِﺮ ﺍﻷﻗﻄﺎ ِﺭ ﺍﻹﺳﻼﻣﻴ ِﺔ ﻋﻦ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ؛ ﻷ ﱠﻥ ﺍﻟﺒﻼ َﺀ ﻭﺍﺣﺪ ،ﻭﺍﳌﺴﻠﻤﻮﻥ ﳊﻤ ﹲﺔ ﻭﺍﺣﺪﹲﺓ.
ﺐ ﺃﻭ ﺃﻟﻘﻰ ﺍﻟﺴﻤ ﻊ ﻭﻫﻮ ﺷﻬﻴﺪ ﺑﺎﺛﻨﺘﲔ:
ﻭﺇﻧﲏ ﻣﺬ ﱢﻛ ﺮ ﻣﻦ ﻛﺎﻥ ﻟﻪ ﻗﻠ
ﺍﻷﻭﱃ :ﺃ ﱠﻥ ﺍﳊﻠﻮﻝ ﺍﳌﻘﺘﺮﺣﺔ ﺍﻟﻴﻮﻡ ﻻ ﺗﻜﺎﺩ ﲣﺮﺝ ﻋﻦ ﺇﺣﺪﻯ ﺛﻼﺙ:
ـ ﺇﻣﺎ ﺣ ﱞﻞ ﺳﻴﺎﺳﻲ.
ـ ﻭﺇﻣﺎ ﺣ ﱞﻞ ﺩﻋﻮﻱ.
ـ ﻭﺇﻣﺎ ﺣ ﱞﻞ ﺩﻣﻮﻱ.
ﳊ ﱢﻞ ﺍﻟﺴﻴﺎﺳﻲ ،ﻻ ﺳﻴﻤﺎ ﻭﺃﻧﺎ ﳏﻴ ﹲﻞ
ﻭﺍﻟﺘﺰﺍﻣﹰﺎ ﲝ ﺪ ﺍﻻﺧﺘﺼﺎﺭ ،ﱂ ﺃﺗﻌﺮﺽ ﻫﻬﻨﺎ ﻷﻗﻮﺍ ِﻝ ﺃﻫ ِﻞ ﺍﻟﻌﻠ ِﻢ ﰲ ﺍ ﹶ
ﺉ ﻋﻠﻰ ﻛﺘﺎﰊ )) ﻣﺪﺍﺭﻙ ﺍﻟﻨﻈﺮ ﰲ ﺍﻟﺴﻴﺎﺳﺔ ﺑﲔ ﺍﻟﺘﻄﺒﻴﻘﺎﺕ ﺍﻟﺸﺮﻋﻴﺔ ﻭﺍﻻﻧﻔﻌﺎﻻﺕ ﺍﳊﻤﺎﺳﻴﺔ ((
ﺍﻟﻘﺎﺭ
ﻓﻼ ﺃﻛ ﺮﺭﻩ.
ﳊ ﱡﻞ ﺍﻟﺪﻋﻮﻱ ،ﻓﻬﻮ ﺍﻟﺬﻱ ﻧﺪﻋﻮ ﺍﳌﺴﻠﻤﲔ ﺍﻟﻴﻮﻡ ﺇﱃ ﺍﻟﺘﺮﻛﻴﺰ ﻋﻠﻴﻪ ،ﻭﻗﺪ ﺍﺗﺤﺪﺕ ﻛﻠﻤ ﹸﺔ ﻫﺆﻻﺀ
ﻭﺃﻣﺎ ﺍ ﹶ
ﺍﻟﺜﻼﺛ ِﺔ ﻋﻠﻰ ﺍﻟﺘﻨﻮﻳ ِﻪ ﺑﻪ ،ﻻ ﺳﻴﻤﺎ ﲰﺎﺣﺔ ﺍﻟﺸﻴﺦ ﻣﻔﱵ ﺍﻷﻧﺎﻡ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺑﺎﺯ ،ﻛﻤﺎ ﺗﻘﺮﺅﻩ ﺇﻥ ﺷﺎﺀ ﺍﷲ.
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ﻱ ﺇﲨﺎﻋﺎﹰ؛ ﳌﺨﺎﻟﻔﺘﻪ
ﳊ ﱢﻞ ﺍﻟﺪﻣﻮ
ﺚ ﻫﻬﻨﺎ ﰲ ﲨﻊ ﻛﻠﻤﺎﺕ ﻫﺆﻻﺀ ﺍﻷﻓﺎﺿﻞ ﰲ ﺍﻟﺘﻨﺪﻳ ِﺪ ﺑﺎ ﹶ
ﻭﺍﳓﺼﺮ ﺍﻟﺒﺤ ﹸ
ﻟﺴﲑ ِﺓ ﺳﻴﺪ ﺍﻟﺒﺸﺮ ،ﻋﻠﻰ ﺗﻔﺼﻴ ٍﻞ ﻭﺍﺿ ٍﺢ ﰲ ﻓﺘﺎﻭﺍﻫﻢ ،ﺣﻔﻈﻬﻢ ﺍﷲ ،ﻭﻳﻀﺎﻑ ﺇﻟﻴﻪ ﺃﻧﻪ ﻗﺪ ﺃﺗﻰ ﻋﻠﻴﻨﺎ
ﲔ ﻣﻦ ﺍﻟﺪﻫﺮ ﻭﺍﻟﺪﻣﺎﺀ ﺗﱰﻑ ،ﻓﻠﻢ ﻳﺰﺩﺩ ﺍﻷﻣ ﺮ ﺇ ﱠﻻ ﺳﻮﺀﹰﺍ!
ﺣ
ﻭﳓﻦ ﻻ ﻧﻨﻜ ﺮ ﻣﺸﺮﻭﻋﻴ ﹶﺔ ﺍﻟﻘﺘﺎ ِﻝ ﰲ ﺳﺒﻴ ِﻞ ﺍﷲ ،ﻭﻗﺪ ﻛﺎﻥ ﳍﺬﻩ ﺍﻷ ﻣ ِﺔ ﻓﻴﻪ ﺃﳎﺎﺩ ،ﻭﺿﺮﺑﺖ ﻓﻴﻪ ﺍﳌﺜ ﹶﻞ
ﺍﻷﻋﻠﻰ ،ﺇ ﱠﻻ ﺃ ﱠﻥ ﻗﺘﺎ ﹶﻝ ﺍﳌﺴﻠ ِﻢ ﻟﻠﻤﺴﻠ ِﻢ ﻟﻴﺲ ﲜﻬﺎﺩٍ ،ﻭﻻ ﻛﺮﺍﻣﺔ! ﻭﻗﺪ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ} :ﻭﻣﻦ ﻳ ﹾﻘﺘ ﹾﻞ ﻣ ﺆ ِﻣﻨﺎ
ﷲ ﻋ ﹶﻠ ﻴ ِﻪ ﻭﹶﻟ ﻌﻨ ﻪ ﻭﹶﺃ ﻋﺪ ﹶﻟ ﻪ ﻋﺬﹶﺍﺑﺎ ﻋﻈِﻴﻤﺎ{ ]ﺍﻟﻨﺴﺎﺀ .[93
ﺐﺍ ُ
ﻀ
ﺠﺰﺍ ﺅ ﻩ ﺟ ﻬﻨ ﻢ ﺧﺎﻟِﺪﺍ ﻓِﻴﻬﺎ ﻭ ﹶﻏ ِ
ﻣﺘ ﻌﻤﺪﹰﺍ ﹶﻓ
ﲔ ﻟﻴﺲ ﲜﻬﺎﺩٍ ،ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ} :ﹶﺃﹶﻟ ﻢ ﺗ ﺮ ِﺇﻟﹶﻰ ﺍﻟﱠﺬِﻳ ﻦ ﻗِﻴ ﹶﻞ
ﻑ ﺍﳌﺴﻠﻤ
ﺑﻞ ﻭﻗﺘﺎ ﹸﻝ ﺍﻟﻜﻔﱠﺎ ِﺭ ﻋﻨﺪ ﺍﺳﺘﻀﻌﺎ ِ
ﺸ ﻮ ﹶﻥ
ﺨﺐ ﻋ ﹶﻠ ﻴ ِﻬ ﻢ ﺍﻟ ِﻘﺘﺎ ﹸﻝ ِﺇﺫﹶﺍ ﹶﻓﺮِﻳ ﻖ ِﻣ ﻨ ﻬ ﻢ ﻳ
ﻼ ﹶﺓ ﻭﺁﺗﻮﺍ ﺍﻟﺰﻛﹶﺎ ﹶﺓ ﹶﻓ ﹶﻠﻤﺎ ﹸﻛِﺘ
ﹶﻟ ﻬ ﻢ ﹸﻛﻔﱡﻮﺍ ﹶﺃﻳ ِﺪﻳ ﹸﻜ ﻢ ﻭﹶﺃﻗِﻴﻤﻮﺍ ﺍﻟﺼ ﹶ
ﺸﻴ ٍﺔ{ ،ﺍﻵﻳﺔ ]ﺍﻟﻨﺴﺎﺀ .[77
ﷲ ﹶﺃ ﻭ ﹶﺃ ﺷﺪ ﺧ
ﺸﻴ ِﺔ ﺍ ِ
ﺨﺱ ﹶﻛ
ﺍﻟﻨﺎ
ﻳﻮﺿﺤﻪ ﺃ ﱠﻥ ﺟﻬﺎ ﺩ ﺭﺳﻮﻝ ﺍﷲ ﻣ ﺮ ﺑﺄﺭﺑﻊ ﻣﺮﺍﺣﻞ:
ﻒ ﻋﻦ ﺍﻟﻘﺘﺎﻝ ،ﻭﻫﻲ ﺃﻃﻮﳍﺎ ،ﻭﺩﻟﻴﻠﻬﺎ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ.
1ـ ﻣﺮﺣﻠﺔ ﺍﻟﻜ
2ـ ﻣﺮﺣﻠﺔ ﺍﻹﺫﻥ ﺑﺎﻟﻘﺘﺎﻝ ﻣﻦ ﻏﲑ ﺃﻣﺮ ﺑﻪ ،ﻭﺩﻟﻴﻠﻬﺎ ﻣﺎ ﺭﻭﺍﻩ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻝ)) :
ﱯ ﻣﻦ ﻣﻜﱠﺔ ،ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ :ﺃﹶﺧﺮﺟﻮﺍ ﻧﺒﻴﻬﻢ؟ ﺇﻧﺎ ﷲ ﻭﺇﻧﺎ ﺇﻟﻴﻪ ﺭﺍﺟﻌﻮﻥ! ﹶﻟﻴ ﻬِﻠ ﹸﻜ ﻦ.
ﹶﻟﻤﺎ ﺃﹸﺧﺮﺝ ﺍﻟﻨ
ﺼ ِﺮﻫِﻢ ﹶﻟ ﹶﻘﺪِﻳ ﺮ{ ]ﺍﳊﺞ ،[39ﻓﻌﺮﻓ
ﺖ ]ﺃﻱ ﷲ ﻋﻠﹶﻰ ﻧ
ﻓﱰﻟﺖ} :ﹸﺃ ِﺫ ﹶﻥ ِﻟﻠﱠﺬِﻳ ﻦ ﻳﻘﹶﺎﺗﻠﹸﻮ ﹶﻥ ِﺑﹶﺄﻧ ﻬ ﻢ ﹸﻇ ِﻠﻤﻮﺍ ﻭِﺇﻥﱠ ﺍ َ
)(1
ﺃﺑﻮ ﺑﻜﺮ[ ﺃﻧﻪ ﺳﻴﻜﻮﻥ ﻗﺘﺎﻝ ،ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ :ﻓﻬﻲ ﺃ ﻭ ﹸﻝ ﺁﻳﺔ ﻧﺰﻟﺖ ﰲ ﺍﻟﻘﺘﺎﻝ (( .
3ـ ﻣﺮﺣﻠﺔ ﻗﺘﺎﻝ ﻣﻦ ﻗﺎﺗﻞ ﺍﳌﺴﻠﻤﲔ ﻭﺍﻟﻜﻒ ﻋﻦ ﻏﲑﻫﻢ ،ﻭﺩﻟﻴﻠﻬﺎ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ } :ﻭﻗﹶﺎِﺗﻠﹸﻮﺍ ﻓِﻲ
ﺳﺒِﻴ ِﻞ ﺍﷲ ﺍﻟﱠﺬِﻳ ﻦ ﻳﻘﺎِﺗﻠﹸﻮﻧﻜﹸﻢ ﻭ ﹶﻻ ﺗ ﻌﺘﺪﻭﺍ{ ]ﺍﻟﺒﻘﺮﺓ .[190
ﺴ ِﻠﻤﻮ ﹶﻥ{
4ـ ﻣﺮﺣﻠﺔ ﻗﺘﺎﻝ ﻛ ﱢﻞ ﻛﺎﻓﺮ ﺣﱴ ﻳﺴﻠﻢ ،ﻭﺩﻟﻴﻠﻬﺎ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ} :ﺗﻘﹶﺎِﺗﻠﹸﻮﻧﻬﻢ ﹶﺃ ﻭ ﻳ
]ﺍﻟﻔﺘﺢ ،[16ﺃﻭ ﻳﻌﻄﻲ ﺍﳉﺰﻳﺔ ﻭﻫﻮ ﺫﻟﻴﻞ ﺻﺎﻏﺮ ،ﻋﻠﻰ ﺗﻔﺼﻴﻞ ﻣﻌﺮﻭﻑ ﰲ ﳏﻠﱢﻪ ،ﻭﺍﻟﺪﻟﻴﻞ ﻗﻮﻝ ﺍﷲ ﻋ ﺰ
ﷲ ﻭ ﺭﺳﻮﹸﻟ ﻪ ﻭ ﹶﻻ
ﺤﺮﻣﻮ ﹶﻥ ﻣﺎ ﺣﺮ ﻡ ﺍ ُ
ﷲ ﻭ ﹶﻻ ﺑِﺎﻟﻴ ﻮ ِﻡ ﺍﻵ ِﺧﺮِ ﻭ ﹶﻻ ﻳ
ﻭﺟ ﱠﻞ} :ﻗﹶﺎِﺗﻠﹸﻮﺍ ﺍﻟﱠﺬِﻳ ﻦ ﹶﻻ ﻳ ﺆ ِﻣﻨﻮ ﹶﻥ ﺑﺎ ِ
ﳉ ﺰﻳ ﹶﺔ ﻋﻦ ﻳ ٍﺪ ﻭ ﻫ ﻢ ﺻﺎ ِﻏﺮﻭ ﹶﻥ{ ]ﺍﻟﺘﻮﺑﺔ
ﺏ ﺣﺘﻰ ﻳ ﻌﻄﹸﻮﺍ ﺍ ِ
ﳊﻖِ ﻣ ﻦ ﺍﻟﱠﺬِﻳ ﻦ ﺃﹸﻭﺗﻮﺍ ﺍﻟ ِﻜﺘﺎ
ﻳﺪِﻳﻨﻮ ﹶﻥ ﺩِﻳ ﻦ ﺍ ﹶ
)(2
. [29
ﻓﻤﻦ ﻫﻨﺎ ﺃﺧﺬ ﺍﻟﻌﻠﻤﺎﺀ ﺃﻧﻪ ﻻ ﳚﻮﺯ ﻟﻠﻤﺴﻠﻤﲔ ـ ﺃﻳﺎﻡ ﺿﻌﻔﻬﻢ ـ ﻗﺘﺎﻝ ﺍﻟﻜﺎﻓﺮﻳﻦ ،ﺗﺄﺳﻴﹰﺎ ﺑﺮﺳﻮﻝ ﺍﷲ
) (1ﺭﻭﺍﻩ ﺃﲪﺪ ) ،(216/1ﻭﺍﻟﺘﺮﻣﺬﻱ ) ،(3171ﻭﺍﻟﻨﺴﺎﺋﻲ ) ،(2/6ﻭﺍﳊﺎﻛﻢ ) ،(66/2ﻭﻫﻮ ﺻﺤﻴﺢ.
) (2ﺍﻧﻈﺮ :ﺯﺍﺩ ﺍﳌﻌﺎﺩ ﻻﺑﻦ ﺍﻟﻘﻴﻢ ) 70/3ـ ،(71ﻭﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ).(... 349/28
–124@åß@12@òzÐ
؛ ﻷﻧﻪ ﻻ ﳚﻮﺯ ﻟﻠﻤﺴﻠﻤﲔ ﺣﻴﻨﺬﺍﻙ ﺃﻥ ﻳﻠﻘﻮﺍ ﺑﺄﻳﺪﻳﻬﻢ ﺇﱃ ﺍﻟﺘﻬﻠﻜﺔ ،ﺑﻞ ﺩ ﻡ ﺍﻟﻜﺎﻓ ِﺮ ـ ﰲ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ
ـ ﻣﻌﺼﻮ ﻡ ﻛﻌﺼﻤ ِﺔ ﺩﻡ ﺍﳌﺴﻠﻢ؛ ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺭﲪﻪ ﺍﷲ )) :ﺇ ﱠﻥ ﺍﳌﺴﻠﻤﲔ ﻛﺎﻧﻮﺍ ﻣﻤﻨﻮﻋﲔ ﻗﺒﻞ ﺍﳍﺠﺮﺓ
ﺲ ﺑﻐ ِﲑ ﺣﻖ ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ:
ﻣﻦ ﺍﻻﺑﺘﺪﺍﺀ ﺑﺎﻟﻘﺘﺎﻝ ،ﻭﻛﺎﻥ ﻗﺘ ﹸﻞ ﺍﻟﻜﻔﱠﺎﺭ ﺣﻴﻨﺌﺬٍ ﳏﺮﻣﺎﹰ ،ﻭﻫﻮ ﻣﻦ ﻗﺘﻞ ﺍﻟﻨﻔ ِ
ﺐ ﻋ ﹶﻠ ﻴﻬِﻢ ﺍﻟ ِﻘﺘﺎ ﹸﻝ{ ]ﺍﻟﻨﺴﺎﺀ [77
}ﹶﺃﹶﻟ ﻢ ﺗ ﺮ ِﺇﻟﹶﻰ ﺍﻟﱠﺬِﻳ ﻦ ﻗِﻴ ﹶﻞ ﹶﻟﻬﻢ ﹸﻛﻔﱡﻮﺍ ﹶﺃﻳ ِﺪﻳﻜﹸﻢ{ ،ﺇﱃ ﻗﻮﻟﻪ } :ﹶﻓ ﹶﻠﻤﺎ ﹸﻛِﺘ
)(1
(( .
ﱠﰒ ﻋﻠﱠﻞ ﺫﻟﻚ ﺑﻘﻮﻟﻪ )) :ﻭﻫﺬﺍ ﻭﺟ ﻪ ﺣﺴ ﻦ ﺩﻗﻴﻖ؛ ﻓﺈ ﱠﻥ ﺍﻷﺻ ﹶﻞ ﺃ ﱠﻥ ﺩ ﻡ ﺍﻵﺩﻣ ﻲ ﻣﻌﺼﻮﻡ ،ﻻ ﻳﻘﺘﻞ ﺇ ﱠﻻ
ﺑﺎﳊ ﻖ ...ﻭﻛﺎﻥ ﺩ ﻡ ﺍﻟﻜﺎﻓ ِﺮ ﰲ ﺃ ﻭ ِﻝ ﺍﻹﺳﻼﻡ ﻣﻌﺼﻮﻣﹰﺎ ﺑﺎﻟﻌﺼﻤﺔ ﺍﻷﺻﻠﻴﺔِ ،ﻭﲟﻨ ِﻊ ﺍﷲ ﺍﳌﺆﻣﻨﲔ ﻣﻦ ﹶﻗﺘﻠﻪ،
)(2
ﻭﺩﻣﺎ ُﺀ ﻫﺆﻻﺀ ﺍﻟﻘﻮ ِﻡ ﻛﺪ ِﻡ ﺍﻟ ِﻘﺒ ِﻄ ﻲ ﺍﻟﺬﻱ ﻗﺘﻠﹶﻪ ﻣﻮﺳﻰ ،ﻭﻛﺪ ِﻡ ﺍﻟﻜﺎﻓ ِﺮ ﺍﻟﺬﻱ ﻟﹶﻢ ﺗﺒﻠﻐﻪ ﺍﻟﺪﻋﻮ ﹸﺓ ﰲ ﺯﻣﺎﻧﻨﺎ،
)(3
ﺃﻭ ﺃﺣﺴﻦ ﺣﺎ ﹰﻻ ﻣﻦ ﺫﻟﻚ ،ﻭﻗﺪ ﻋ ﺪ ﻣﻮﺳﻰ ﺫﻟﻚ ﺫﻧﺒﹰﺎ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮ ِﺓ ،ﻣﻊ ﺃ ﱠﻥ ﻗﺘﻠﹶﻪ ﻛﺎﻥ ﺧﻄﹰﺄ
)(4
ﺷﺒ ﻪ ﻋﻤﺪٍ ،ﺃﻭ ﺧﻄﺄ ﳏﻀﺎﹰ ،ﻭﱂ ﻳﻜﻦ ﻋﻤﺪﹰﺍ ﳏﻀﹰﺎ (( .
)(5
ﺖ :ﻭﻫﺬﺍ ﺍﳊﻜ ﻢ ﻟﻴﺲ ﻣﻨﺴﻮﺧﹰﺎ ﻧﺴﺨﹰﺎ ﻣﻄﻠﻘﺎﹰ ،ﲝﻴﺚ ﻻ ﳚﻮﺯ ﺍﻟﻌﻤﻞ ﺑﻪ ﺑﻌﺪ ﻛﻤﺎﻝ ﺍﻟﺸﺮﻳﻌﺔ ، ﻗﻠ
ﻒ ﺍﳌﺴﻠﻤﲔ ﺃﻭ ﻗ ﻮﺗِﻬﻢ ،ﻭﺬﺍ ﺷﺮﺡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺫﻟﻚ ﻓﻘﺎﻝ )) :ﻓﻤﻦ ﻛﺎﻥ ﻣﻦ
ﻭﺇﻧﻤﺎ ﺍﻷﻣﺮ ﺗﺎﺑ ﻊ ﻟﻀﻌ ِ
ﺖ ﻫﻮ ﻓﻴﻪ ﻣﺴﺘﻀ ﻌﻒ ،ﻓﻠﻴﻌ ﻤ ﹾﻞ ﺑﺂﻳﺔ ﺍﻟﺼﱪ ﻭﺍﻟﺼﻔﺢ ﻋﻤﻦ
ﺍﳌﺆﻣﻨﲔ ﺑﺄﺭﺽ ﻫﻮ ﻓﻴﻬﺎ ﻣﺴﺘﻀ ﻌﻒ ،ﺃﻭ ﰲ ﻭﻗ ٍ
ﷲ ﻭﺭﺳﻮﻟﹶﻪ ﻣﻦ ﺍﻟﺬﻳﻦ ﺃﻭﺗﻮﺍ ﺍﻟﻜﺘﺎﺏ ﻭﺍﳌﺸﺮﻛﲔ ،ﻭﺃﻣﺎ ﺃﻫ ﹸﻞ ﺍﻟﻘ ﻮ ِﺓ ﻓﺈﻧﻤﺎ ﻳﻌﻤﻠﻮ ﹶﻥ ﺑﺂﻳ ِﺔ ﻗﺘﺎ ِﻝ ﺍﻟﺬﻳﻦ
ﻳﺆﺫﻱ ﺍ َ
)(6
ﺃﻭﺗﻮﺍ ﺍﻟﻜﺘﺎﺏ ﺣﱴ ﻳﻌﻄﻮﺍ ﺍﳉﺰﻳ ﹶﺔ ﻋﻦ ﻳ ٍﺪ ﻭﻫﻢ ﺻﺎﻏﺮﻭﻥ (( .
) (1ﺍﻟﺼﺎﺭﻡ ﺍﳌﺴﻠﻮﻝ ).(208/2
ﻼ ِﻥ ﻫﺬﹶﺍ ﻣِﻦ ﺷِﻴ ﻌِﺘ ِﻪ ﻭ ﻫﺬﹶﺍ ِﻣ ﻦ
ﲔ ﹶﻏ ﹾﻔ ﹶﻠ ٍﺔ ِﻣ ﻦ ﹶﺃ ﻫ ِﻠﻬﺎ ﹶﻓ ﻮ ﺟ ﺪ ﻓِﻴﻬﺎ ﺭ ﺟ ﹶﻠ ﻴ ِﻦ ﻳ ﹾﻘﺘِﺘ ﹶ
) (2ﻳﺮﻳﺪ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ } :ﻭ ﺩ ﺧ ﹶﻞ ﺍ ﹶﳌﺪِﻳﻨ ﹶﺔ ﻋﻠﹶﻰ ِﺣ ِ
ﻋ ﺪﻭِ ﻩ ﻓﹶﺎ ﺳﺘﻐﺎﹶﺛ ﻪ ﺍﻟﱠﺬِﻱ ﻣِﻦ ﺷِﻴ ﻌِﺘ ِﻪ ﻋﻠﹶﻰ ﺍﻟﱠﺬِﻱ ِﻣ ﻦ ﻋ ﺪﻭِ ﻩ ﹶﻓ ﻮ ﹶﻛ ﺰ ﻩ ﻣﻮﺳﻰ ﹶﻓ ﹶﻘﻀﻰ ﻋ ﹶﻠ ﻴ ِﻪ ﻗﹶﺎ ﹶﻝ ﻫﺬﹶﺍ ِﻣ ﻦ ﻋ ﻤ ِﻞ ﺍﻟﺸ ﻴﻄﹶﺎ ِﻥ ِﺇﻧ ﻪ
ﲔ{ ]ﺍﻟﻘﺼﺺ .[15
ﻀ ﱞﻞ ﻣِﺒ
ﻋ ﺪﻭ ﻣ ِ
ﺖ ﻧ ﹾﻔﺴِﻲ ﻓﹶﺎ ﹾﻏ ِﻔ ﺮ ﻟِﻲ{
) (3ﺃﻣﺎ ﻋ ﺪ ﻣﻮﺳﻰ ﻗﺘ ﹶﻞ ﺍﻟﻘﺒﻄ ﻲ ﺍﻟﻜﺎﻓﺮ ﺫﻧﺒﹰﺎ ﰲ ﺍﻟﺪﻧﻴﺎ ،ﻓﺬﻟﻚ ﻗﻮ ﹸﻝ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ} :ﻗﹶﺎ ﹶﻝ ﺭﺏ ﺇﻧﻲ ﹶﻇ ﹶﻠ ﻤ
]ﺍﻟﻘﺼﺺ .[13
ﱯ ﺃ ﱠﻥ ﺍﻟﻨﺎﺱ ﺇﺫﺍ ﻃﻠﺒﻮﺍ ﺍﻟﺸﻔﺎﻋﺔ ﻣﻦ ﻣﻮﺳﻰ ﺍﻋﺘﺬﺭ
ﻭﺃﻣﺎ ﻋﺪﻩ ﺫﻧﺒﹰﺎ ﰲ ﺍﻵﺧﺮﺓ ،ﻓﻔﻲ ﺣﺪﻳﺚ ﺍﻟﺸﻔﺎﻋﺔ ،ﺣﻴﺚ ﺫﻛﺮ ﺍﻟﻨ
ﺖ ﻧﻔﺴﹰﺎ ﱂ ﺃﹸﻭﻣﺮ
ﺐ ﺑﻌﺪﻩ ﻣﺜﻠﹶﻪ ،ﻭﺇﻧﻲ ﻗﺪ ﻗﺘﻠ
ﻼ )) :ﺇ ﱠﻥ ﺭﺑﻲ ﻗﺪ ﻏﻀﺐ ﺍﻟﻴﻮﻡ ﻏﻀﺒﹰﺎ ﱂ ﻳﻐﻀﺐ ﻗﺒﻠﻪ ﻣﺜﻠﹶﻪ ﻭﻟﻦ ﻳﻐﻀ
ﻗﺎﺋ ﹰ
ﺑﻘﺘﻠﻬﺎ ،ﻧﻔﺴﻲ! ﻧﻔﺴﻲ! ﺍﺫﻫﺒﻮﺍ ﺇﱃ ﻏﲑﻱ .(( ...ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ).(4712
) (4ﺍﻟﺼﺎﺭﻡ ﺍﳌﺴﻠﻮﻝ ).(210/2
) (5ﺍﻧﻈﺮ ﻧﻈﺎﺋﺮﻩ ﰲ ﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ) 29/13ـ ،(30ﻭﺇﻋﻼﻡ ﺍﳌﻮﻗﻌﲔ ﻻﺑﻦ ﺍﻟﻘﻴﻢ ) ،(35/1ﻭﺍﳌﻮﺍﻓﻘﺎﺕ
ﻟﻠﺸﺎﻃﱯ ) 107/3ـ ،(117ﻭﺗﻔﺴﲑ ﺍﻟﻘﺮﻃﱯ ).(288/2
) (6ﺍﻟﺼﺎﺭﻡ ﺍﳌﺴﻠﻮﻝ ) 413/2ـ .(414
–124@åß@13@òzÐ
ﻓﺒﺎﻥ ﻣﻦ ﻛﻼﻡ ﺍﻟﺸﻴﺦ ﺃ ﱠﻥ ﺍﻟﻨﺴ ﺦ ﺍﳌﺼﻄﻠﺢ ﻋﻠﻴﻪ ﻋﻨﺪ ﺍﳌﺘﺄﺧﺮﻳﻦ ﻏ ﲑ ﻭﺍﺭ ٍﺩ ﻫﻨﺎ.
ﻓﺘﺄﻣﻞ ﻫﺬﺍ ﺃﻳﻬﺎ ﺍﳌﺘﻌﻠﱢﻢ! ﻭﺃﻳﻬﺎ ﺍﻟﻔﻘﻴﻪ! ﻭﺃﻳﻬﺎ ﺍﺎﻫﺪ!
ﻁ ﺍﻟﺮﺍﺳﺨﲔ ﰲ ﺍﻟﻌﻠ ِﻢ ﻣﺜ ﹸﻞ ﻫﺬﺍ ﺍﻹﻣﺎ ِﻡ ﺍﻟﺬﻱ ﻟﹶﻢ ﺗِﻠ ِﺪ ﺍﻟﻨﺴﺎ ُﺀ ﺑﻌﺪﻩ ﻣﺜﻠﹶﻪ!
ﻓﺈﻧﻪ ﺍﺳﺘﻨﺒﺎ ﹸ
ﻭﺬﺍ ﺗﻔ ﻬ ﻢ ﺳ ﺮ ﺗﺸﺒﻴ ِﻪ ﺍﻟﻌﺎِﻟ ﻤﻴ ِﻦ ﺍﳉﻠﻴﻠﹶﲔ :ﺍﺑﻦ ﺑﺎﺯ ﻭﺍﻷﻟﺒﺎﱐ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﺑﺎﳌﺮﺣﻠﺔ ﺍﳌﻜﻴﺔ ﺍﻟﱵ ﻋﺎﺷﻬﺎ
ﺭﺳﻮﻝ ﺍﷲ ﲟﻜﱠﺔ ﰲ ﺃﻭ ِﻝ ﺩﻋﻮﺗِﻪ.
ﺡﰲ
ﻫﺬﺍ ﻳﻌﲏ ﺃﻧﻨﺎ ﻟﻮ ﺳﻠﱠﻤﻨﺎ ﻷﻭﻟﺌﻚ ﺍﻟﺜﻮﺍﺭ ﺑﺄ ﱠﻥ ﻫﺆﻻﺀ ﺍﳊﻜﱠﺎﻡ ﻛ ﱠﻔﺎﺭ ،ﻓﻼ ﳚﻮﺯ ﳍﻢ ﲪ ﹸﻞ ﺍﻟﺴﻼ ِ
ﻭﺟﻮﻫﻬِﻢ؛ ﻷ ﱠﻥ ﺩﻣﺎﺀَﻫﻢ ﻣﻌﺼﻮﻣﺔﹲ ،ﻛﻤﺎ ﺳﺒﻖ.
ﺚ ﺍﻟﺘﻜﻔﲑ ﻫﻬﻨﺎ ﻏ ﲑ ﺫﻱ ﻣﻮﺿﻮﻉٍ؛ ﻷﻧﻪ ﻻ ﺃﺛ ﺮ ﻟﻪ ﰲ ﻣﺴﺄﻟ ِﺔ ﺍﳋﺮﻭﺝ.
ﻭﻟﺬﻟﻚ ﻛﺎﻥ ﲝ ﹸ
ﺝ ﻋﻠﻴﻬﻢ ﰲ ﻣﺮﺣﻠ ِﺔ ﺍﻻﺳﺘﻀﻌﺎﻑ ﻫﺬﻩ ﺍﻟﱵ ﻳﻌﻴﺸﻬﺎ
ﻓﻠﻮ ﺯﻋﻤﻮﺍ ﺃ ﱠﻥ ﺍﳊﻜﱠﺎ ﻡ ﻛﻔﱠﺎﺭ ،ﻓﻼ ﳚﻮﺯ ﺍﳋﺮﻭ
ﺍﳌﺴﻠﻤﻮﻥ ﺍﻟﻴﻮ ﻡ.
ﻭﺇ ﹾﻥ ﻗﺎﻟﻮﺍ :ﻫﻢ ﻣﺴﻠﻤﻮﻥ ،ﻟﻜﻨﻬﻢ ﻇﻠﻤﺔ ...
ﺝ ﻋﻠﻰ ﺍﳊﺎﻛﻢ ﺍﳌﺴﻠﻢ ﻭﻟﻮ ﻛﺎﻥ ﻇﺎﳌﺎﹰ،
ﺹ ﺍﻟﺸﺮﻋﻴﺔﹸ ﻋﻠﻰ ﻋﺪﻡ ﺟﻮﺍﺯ ﺍﳋﺮﻭ ِ
ﻗﻠﻨﺎ :ﻗﺪ ﺩﻟﱠﺖ ﺍﻟﻨﺼﻮ
ﺚ ﻋﻮﻑ ﺑﻦ ﻣﺎﻟﻚ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﻗﺎﻝ )) :ﺧِﻴﺎ ﺭ ﺃﺋﻤﺘﻜﻢ
ﻭﻣﻦ ﻫﺬﻩ ﺍﻷﺩﻟﱠﺔ ﺣﺪﻳ ﹸ
]ﺃﻱ ﺣﻜﱠﺎﻣﻜﻢ[ ﺍﻟﺬﻳﻦ ﺗﺤﺒﻮﻢ ﻭﻳﺤﺒﻮﻧﻜﻢ ،ﻭﻳﺼﻠﱡﻮﻥ ﻋﻠﻴﻜﻢ ]ﺃﻱ ﻳ ﺪﻋﻮﻥ ﻟﻜﻢ[ ﻭﺗﺼﻠﱡﻮﻥ ﻋﻠﻴﻬﻢ،
ﻭﺷﺮﺍ ﺭ ﺃﺋﻤﺘﻜﻢ ﺍﻟﺬﻳﻦ ﺗﺒﻐﻀﻮﻢ ﻭﻳﺒﻐﻀﻮﻧﻜﻢ ،ﻭﺗﻠﻌﻨﻮﻢ ﻭﻳﻠﻌﻨﻮﻧﻜﻢ ،ﻗﻴﻞ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ! ﺃﻓﻼ
ﻧﻨﺎﺑﺬﹸﻫﻢ ﺑﺎﻟﺴﻴﻒِ؟ ﻓﻘﺎﻝ :ﻻ! ﻣﺎ ﺃﻗﺎﻣﻮﺍ ﺍﻟﺼﻼﺓﹶ ،ﻻ! ﻣﺎ ﺃﻗﺎﻣﻮﺍ ﺍﻟﺼﻼﺓﹶ ،ﻭﺇﺫﺍ ﺭﺃﻳﺘﻢ ﻣﻦ ﻭﻻﺗِﻜﻢ ﺷﻴﺌﹰﺎ
)(1
ﺗﻜﺮﻫﻮﻧﻪ ﻓﺎﻛﺮﻫﻮﺍ ﻋﻤﻠﹶﻪ ،ﻭﻻ ﺗﱰِﻋﻮﺍ ﻳﺪﹰﺍ ﻣﻦ ﻃﺎﻋﺔٍ (( .
ﻑ ﻭﻳﻌﻄﻴﻪ ﺣﻜﻤﻪ ﺇﻧﻤﺎ ﻫﻮ ﺍﻟﻌﺎﻟِﻢ ﺍﳌﺘﺒﺤﺮ ،ﻛﻤﺎ ﺳﻴﺄﰐ ﰲ ﻛﻼﻡ ﺍﻟﻌﻼﱠﻣﺔ
ﱠﰒ ﺇ ﱠﻥ ﺍﻟﺬﻱ ﻳﻘﺪﺭ ﻫﺬﺍ ﺍﻟﻈﺮ
ﺍﺑﻦ ﻋﺜﻴﻤﲔ ﺇﻥ ﺷﺎﺀ ﺍﷲ ،ﻭﻟﺬﻟﻚ ﹶﻟﻤﺎ ﺍﺩﻋﻰ ﺍﺑ ﻦ ﺍﳌﻄﻬﺮ ﺍﻟﺸﻴﻌﻲ ﺍﻟﺮﺍﻓﻀﻲ ﺃ ﱠﻥ ﺟﻬﺎ ﺩ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ
ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻫﻮ ﺍﳉﻬﺎﺩ ﺍﳌﺸﺮﻭﻉ ﺩﻭﻥ ﻏﲑﻩ ،ﺭ ﺩ ﻋﻠﻴﻪ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ،ﻭﺑﻴﻦ ﻟﻪ ﺍﻟﻔﺮﻕ ﺑﲔ ﺟﻬﺎﺩ ﺃﺻﺤﺎﺏ
ﺃﰊ ﺑﻜﺮ ﻭﺟﻬﺎﺩ ﺃﺻﺤﺎﺏ ﻋﻠﻲ ،ﻭﺫﻛﺮ ﻟﻪ ﺃ ﱠﻥ ﻫﺆﻻﺀ ﻛﺎﻧﻮﺍ ﻳﻘﹾﺪﻣﻮﻥ ﻋﻠﻰ ﺍﻟﻘﺘﺎﻝ ﺣﲔ ﻻ ﻳﺆﻣﺮﻭﻥ ﺑﻪ
ﺷﺮﻋﺎﹰ ،ﻛﻤﺎ ﰲ ﺍﳉﻤﻞ ،ﻭﻛﺎﻧﻮﺍ ﻳﻨﻜﻠﻮﻥ ﻋﻨﻪ ﺣﲔ ﻳﺆﻣﺮﻭﻥ ﺑﻪ ﺷﺮﻋﺎﹰ ،ﲞﻼﻑ ﺟﻬﺎﺩ ﺃﺻﺤﺎﺏ ﺃﰊ ﺑﻜﺮ
ﺏ ﱂ ﻳﻜﻮﻧﻮﺍ ﰲ ﺍﻟﻌﻠﻢ ﻣﺜﻞ ﺃﺻﺤﺎﺏ
ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ،ﻭﺳﺒﺐ ﺫﻟﻚ ﺃ ﱠﻥ ﻋﻠﻴﺎ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺍﺑﺘﻠﻲ ﺑﺄﺻﺤﺎ ٍ
ﺃﰊ ﺑﻜﺮ ،ﻭﻟﺬﻟﻚ ﺑﻴﻦ ﺍﺑ ﻦ ﺗﻴﻤﻴﺔ ﺃ ﱠﻥ ﺧﻮﺍﺹ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻫﻢ ﺍﻟﻘﺎﺩﺭﻭﻥ ﻋﻠﻰ ﻣﻌﺮﻓﺔ ﻭﻗﺖ ﻣﺸﺮﻭﻋﻴﺔ ﺍﳉﻬﺎﺩ
) (1ﺭﻭﺍﻩ ﻣﺴﻠﻢ ).(1855
–124@åß@14@òzÐ
)(1
. ﺹ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ((
ﺚ ﰲ ﻫﺬﻩ ﺍﻟﺪﻗﺎﺋﻖ ﻣﻦ ﻭﻇﻴﻔﺔ ﺧﻮﺍ
ﻣﻦ ﻋﺪﻣﻪ ،ﻓﻘﺎﻝ )) :ﻭﰲ ﺍﳉﻤﻠ ِﺔ ﻓﺎﻟﺒﺤ ﹸ
ﻭﻟﻘﺪ ﺻﺪﻕ ـ ﺭﲪﻪ ﺍﷲ ـ؛ ﻓﺈ ﱠﻥ ﺍﷲ ﻳﻘﻮﻝ } :ﻭﹶﻟ ﻮ ﺭﺩﻭ ﻩ ﺇِﱃ ﺍﻟﺮﺳﻮ ِﻝ ﻭِﺇﻟﹶﻰ ﺃﹸﻭﻟِﻲ ﺍ َﻷ ﻣ ِﺮ ِﻣ ﻨ ﻬ ﻢ
ﺴﺘﻨِﺒﻄﹸﻮﻧ ﻪ ِﻣ ﻨ ﻬ ﻢ{ ]ﺍﻟﻨﺴﺎﺀ ،[83ﻓﺄﻳﻦ ﻫﻢ ﻣﻦ ﻫﺬﺍ ﺍﻟﻔﻘﻪ؟!
ﹶﻟ ﻌ ِﻠ ﻤ ﻪ ﺍﻟﱠﺬِﻳ ﻦ ﻳ
ﻁ ﺁﺧ ﺮ ﻟﹶﻢ ﳜﺘﻠﻒ ﻓﻴﻪ ﺃﻫ ﹸﻞ ﺍﻟﻌﻠﻢ ،ﺃﻻ ﻭﻫﻮ ﺍﻟﻘﻴﺎﺩ ﹸﺓ ﺍﻟﺸﺮﻋﻴ ﹸﺔ.
ﻫﺬﺍ ﻣﻊ ﻣﻼﺣﻈﺔ ﺷﺮ ٍ
ﻭﺩﻟﻴﻠﻪ ﻗﻮﻝ ﺭﺳﻮﻝ ﺍﷲ )) :ﺇﻧﻤﺎ ﺟﻌﻞ ﺍﻹﻣﺎﻡ ﺟﻨﺔ ﻳﻘﺎﺗﻞ ﻣِﻦ ﻭﺭﺍﺋﻪ ،ﻭﻳﺘﻘﹶﻰ ﺑﻪ ،ﻓﺈﻥ ﺃﻣﺮ
)(2
ﺑﺘﻘﻮﻯ ﺍﷲ ﻭ ﻋﺪﻝ ﻓﺈﻥﱠ ﻟﻪ ﺑﺬﻟﻚ ﺃﺟﺮﺍﹰ ،ﻭﺇﻥ ﹶﺃﻣﺮ ﺑﻐﲑﻩ ﻓﺈﻥﱠ ﻋﻠﻴﻪ ِﻭﺯﺭﹰﺍ (( .
ﻭﰲ ﺍﳊﺪﻳﺚ ﻓﺎﺋﺪﺗﺎﻥ:
ـ ﺍﻷﻭﱃ :ﻣﺎ ﳓﻦ ﺑﺼﺪﺩﻩ ،ﻣﻦ ﺃﻧﻪ ﻻ ﺑ ﺪ ﻟﻠﻨﺎﺱ ﻣﻦ ﺃﻣﲑ ﻟﻠﻘﺘﺎﻝ ﻣﻌﻪ ﻛﻤﺎ ﺳﻴﺄﰐ ﰲ ﻛﻼﻡ ﺍﺑﻦ
ﺟﺮﻳﺮ.
)(3
. ـ ﻭﺍﻟﺜﺎﻧﻴﺔ :ﺃﻧﻪ )) ﱂ ﻳﻘﻴﺪ ﺫﻟﻚ ﲟﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﻹﻣﺎﻡ ﻋﺎﺩ ﹰﻻ (( ،ﻗﺎﻟﻪ ﺍﺑﻦ ﺣﺠﺮ
ﻭﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﳌﺴﻠﻤﻮﻥ ﺍﻟﺬﻳﻦ ﻳﻄﻤﺤﻮﻥ ﺇﱃ ﺇﻗﺎﻣﺔ ﺷﺮﻉ ﺍﷲ ﻣﺘﻔ ﺮﻗِﲔ ،ﻋﻠﻰ ﺃﻣﺮﺍﺀ ﻣﺘﻌ ﺪﺩﻳﻦ ﰲ ﺭﻗﻌﺔ
ﺚ ﺣﺬﻳﻔﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺣﲔ ﺳﺄﻝ ﺭﺳﻮ ﹶﻝ ﺍﷲ ﻋﻦ ﻣﺠﺘﻤ ٍﻊ ﻻ ﻗﺎﺋﺪ ﻭﺍﺣﺪﺓ ،ﻓﻘﺪ ﺟﺎﺀ ﺑﻴﺎﻧﻪ ﰲ ﺣﺪﻳ ﹸ
)(4
ﻚ ﺍﻟﻔﺮﻕ ﻛﻠﱠﻬﺎ . (( ...ﻓﻴﻪ ،ﻓﻘﺎﻝ :ﻓﺈﻥ ﱂ ﻳﻜﻦ ﳍﻢ ﲨﺎﻋ ﹲﺔ ﻭﻻ ﺇﻣﺎﻡ؟ ﻗﺎﻝ )) :ﻓﺎﻋﺘ ِﺰ ﹾﻝ ﺗﻠ
ﺱ ﺇﻣﺎ ﻡ ﻓﺎﻓﺘﺮﻕ
ﻭﻗﺎﻝ ﺍﺑﻦ ﺟﺮﻳﺮ ﺍﻟﻄﱪﻱ ـ ﺭﲪﻪ ﺍﷲ ـ )) :ﰲ ﺍﳊﺪﻳﺚ ﺃﻧﻪ ﻣﱴ ﹶﻟﻢ ﻳﻜﻦ ﻟﻠﻨﺎ ِ
ﻉ ﰲ ﺍﻟﺸ ﺮ
ﻉ ﺫﻟﻚ ﺧﺸﻴ ﹰﺔ ﻣﻦ ﺍﻟﻮﻗﻮ ِ
ﺱ ﺃﺣﺰﺍﺑﹰﺎ ﻓﻼ ﻳﺘﺒِﻊ ﺃﺣﺪﹰﺍ ﰲ ﺍﻟﻔﹸﺮﻗﺔِ ،ﻭﻳﻌﺘﺰِﻝ ﺍﳉﻤﻴ ﻊ ﺇ ﹾﻥ ﺍﺳﺘﻄﺎ
ﺍﻟﻨﺎ
)(5
(( .
ﻭﻗﺎﻝ ﺍﻟﻜﺮﻣﺎﱐ )) :ﻓﻴﻪ ﺍﻹﺷﺎﺭ ﹸﺓ ﺇﱃ ﻣﺴﺎﻋﺪ ِﺓ ﺍﻹﻣﺎ ِﻡ ﺑﺎﻟﻘﺘﺎﻝ ﻭﳓﻮِﻩ ﺇﺫﺍ ﻛﺎﻥ ﺇﻣﺎﻡ ،ﻭﺇﻥ ﻛﺎﻥ ﻇﺎﻟِﻤﹰﺎ
)(6
ﻋﺎﺻﻴﺎﹰ ،ﻭﺍﻻﻋﺘﺰﺍﻝ ﺇﻥ ﱂ ﻳﻜﻦ (( .
ﻗﻠﻨﺎ: ﺍﳉﺒﺎﻝ، ﰲ ﺍﳌﺨﺘﻔﻲ ﺃﻣﲑﻛﻢ ﻫﻮ ﺇﻣﺎﻣﻜﻢ ﺃ ﱠﻥ ﺯﻋﻤﺘﻢ ﻓﺈﻥ ﺖ:
ﻗﻠ
ﻓﻤﻦ ﺑﺎﻳﻌﻪ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ؟ ﻣﻊ ﺃﻧﻜﻢ ﻻ ﺗﻔﺘﺄﻭﻥ ﺗﺬﲝﻮﻥ ﺃﻣﲑﺍﹰ ،ﻭﺗﺒﺎﻳِﻌﻮﻥ ﺃﻣﲑﹰﺍ! ﺑﻞ ﻣﺎ ﺑﲔ ﻭﻗﺖ ﻭﺁﺧﺮ
) (1ﻣﻨﻬﺎﺝ ﺍﻟﺴﻨﺔ ).(504/4
) (2ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ) ،(2957ﻭﻣﺴﻠﻢ ).(1841
) (3ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ).(56/6
) (4ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ) ،(7084ﻭﻣﺴﻠﻢ ).(1847
) (5ﺍﻧﻈﺮ :ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ) ،(37/13ﻭﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﻻﺑﻦ ﺑﻄﺎﻝ ).(36/10
) (6ﺷﺮﺡ ﺍﻟﺒﺨﺎﺭﻱ ).(162/24
–124@åß@15@òzÐ
ﺗﺘﺤﻴ ﺰ ﻓﺌ ﹲﺔ ﻋﻦ ﻣﺜﻴﻼﺎ ،ﻭﻳﺘﺒﺎﺩﻟﻮﻥ ﺗﻬﻢ ﺍﻟﺮﺩﺓ ﻭﺍﻟﺘﻜﻔﲑ!!
ﻒ
ﻭﺃﻳﻦ ﺍﻟﻄﺎﺋﻔﺔ ﺍﳌﻨﺼﻮﺭﺓ ﺣﱴ ﻧﺒﺎﻳﻌﻬﺎ؟! ﻭﻫﻞ ﺗﻜﻮﻥ ﻃﺎﺋﻔﺔ ﻣﻨﺼﻮﺭﺓ ﻻ ﻋﻠﻤﺎﺀ ﳍﺎ؟! ﻣﻊ ﺃ ﱠﻥ ﺍﻟﺴﻠ
ﻗﺪ ﺃﲨﻌﻮﺍ ﻋﻠﻰ ﺃﻧﻬﺎ ﺗﺘﻤﺜﱠﻞ ﰲ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺃﺻﺤﺎﺏ ﺍﳊﺪﻳﺚ ،ﺭﺍﺟﻊ )) ﺷﺮﻑ ﺃﺻﺤﺎﺏ ﺍﳊﺪﻳﺚ ((
ﻟﻠﺨﻄﻴﺐ ﺍﻟﺒﻐﺪﺍﺩﻱ.
ﻭﺇﻥ ﻗﻠﺘﻢ :ﺍﻟﻴﻮﻡ ﻋﻨﺪﻧﺎ ﺇﻣﺎﻡ ﻭﻫﻮ ﺍﻟﺬﻱ ﻋﻠﻰ ﺭﺃﺱ ﺍﳊﻜﻮﻣﺔ.
ﺡ ﺣﺮﺍﻡ ،ﻭﻫﻮ ﺍﳊ ﻖ.
ﺤ ﻤﻠﹸﻜﻢ ﺍﻟﺴﻼ
ﻗﻠﻨﺎ :ﺇﺫﹰﺍ ﻓ
ﻭﺇﻥ ﺯﻋﻤﺘﻢ ﺃﻧﻪ ﻻ ﺇﻣﺎﻡ ،ﻓﻘﺪ ﻋﻠﻤﺘﻢ ﺃﻧﻜﻢ ﻣﻄﺎﻟﺒﻮﻥ ﺑﺎﻋﺘﺰﺍ ِﻝ ﺍﻟﻘﺘﺎﻝ؛ ﻷﻧﻜﻢ ﲨﺎﻋﺎﺕ ،ﻭﻣﺎ ﺃﻛﺜﺮ
ﺱ ﺑﻴﻨﻜﻢ!
ﻓ ﺮﻗﹶﻜﻢ ﻋﻠﻰ ﺷﺪﺓ ﺑﺄ ٍ
ﻓﻬﻞ ﺃﻧﺘﻢ ﻋﺎﻣﻠﻮﻥ ﲝﺪﻳﺚ ﺭﺳﻮﻝ ﺍﷲ ؟
ﻭﺍﻋﻠﻤﻮﺍ ﺃ ﱠﻥ ﺍﳋﺎﺭﺟ ﻲ ﻟﻴﺲ ﻫﻮ ﻣﻦ ﺧﺮﺝ ﻋﻠﻰ ﺍﻹﻣﺎﻡ ﺍﻟﻌﺎﺩﻝ ﻓﺤﺴﺐ ،ﺑﻞ ﻣﻦ ﺧﺮﺝ ﻋﻠﻰ ﺍﻹﻣﺎﻡ
ﻱ ﺭﲪﻪ ﺍﷲ:
ﺍﳉﺎﺋﺮ ﺳ ﻤ ﻲ ﺧﺎﺭﺟﻴﺎﹰ ،ﻗﺎﻝ ﺍﻹﻣﺎ ﻡ ﺍﻵﺟﺮ
)) ﻓﻼ ﻳﻨﺒﻐﻲ ِﻟﻤﻦ ﺭﺃﻯ ﺍﺟﺘﻬﺎ ﺩ ﺧﺎﺭﺟﻲ ،ﻗﺪ ﺧﺮﺝ ﻋﻠﻰ ﺇﻣﺎﻡٍ ،ﻋﺪ ﹰﻻ ﻛﺎﻥ ﺍﻹﻣﺎﻡ ﺃﻭ ﺟﺎﺋﺮﹰﺍ،
ﻓﺨﺮﺝ ﻭﲨﻊ ﲨﺎﻋﺔﹰ ،ﻭﺳ ﱠﻞ ﺳﻴﻔﹶﻪ ،ﻭﺍﺳﺘﺤ ﱠﻞ ﻗﺘﺎ ﹶﻝ ﺍﳌﺴﻠﻤﲔ ،ﻓﻼ ﻳﻨﺒﻐﻲ ﻟﻪ ﺃﻥ ﻳﻐﺘ ﺮ ﺑﻘﺮﺍﺀﺗِﻪ ﻟﻠﻘﺮﺁﻥ ،ﻭﻻ
ﺐ
ﺑﻄﻮ ِﻝ ﻗﻴﺎﻣِﻪ ﰲ ﺍﻟﺼﻼﺓ ،ﻭﻻ ﺑﺪﻭﺍ ِﻡ ﺻﻮﻣِﻪ ،ﻭﻻ ِﺑﺤﺴﻦ ﺃﻟﻔﺎﻇِﻪ ﰲ ﺍﻟﻌﻠﻢ ،ﺇﺫﺍ ﻛﺎﻥ ﻣﺬﻫﺒﻪ ﻣﺬﻫ
)(1
ﺍﳋﻮﺍﺭﺝ (( .
ﺖ ﻣﺎﻟﻜﹰﺎ ﻳﻘﻮﻝ )) :ﺇﻥﱠ ﺃﻗﻮﺍﻣﹰﺎ ﺍﺑﺘﻐﻮﺍ ﺍﻟﻌﺒﺎﺩ ﹶﺓ ﻭﺃﺿﺎﻋﻮﺍ ﺍﻟﻌﻠﻢ ،ﻓﺨﺮﺟﻮﺍ ﻋﻠﻰ ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﺎﺳﻢ :ﲰﻌ
)(2
ﺠﺰﻫﻢ ﻋﻦ ﺫﻟﻚ (( . ﺤﺃﻣﺔ ﳏﻤﺪ ﺑﺄﺳﻴﺎﻓﻬﻢ ،ﻭﻟﻮ ﺍﺗﺒﻌﻮﺍ ﺍﻟﻌﻠ ﻢ ﹶﻟ
ﻍ ِﻟﻤﻦ ﻋﺼﻤﻪ ﺍﷲ
ﺕ ﻣﻦ ﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﻣﺬﻫﺐ ﺍﳋﻮﺍﺭﺝ ﻣﺎ ﻓﻴﻪ ﺑﻼ ﹲ
ﻱ ﺃﻳﻀﹰﺎ )) :ﻗﺪ ﺫﻛﺮ
ﻭﻗﺎﻝ ﺍﻵﺟﺮ
ﺗﻌﺎﱃ ﻋﻦ ﻣﺬﺍﻫﺐ ﺍﳋﻮﺍﺭﺝ ،ﻭﻟﹶﻢ ﻳ ﺮ ﺭﺃﻳﻬﻢ ،ﻓﺼﱪ ﻋﻠﻰ ﺟﻮﺭ ﺍﻷﺋﻤﺔ ،ﻭﺣﻴﻒ ﺍﻷﻣﺮﺍﺀ ،ﻭﻟﹶﻢ ﻳﺨﺮﺝ
ﺡ ﻭﺣ ﺞ ﻣﻌﻬﻢ،
ﻒ ﺍﻟﻈﻠ ِﻢ ﻋﻨﻪ ﻭﻋﻦ ﺍﳌﺴﻠﻤﲔ ،ﻭﺩﻋﺎ ﻟﻠﻮﻻﺓ ﺑﺎﻟﺼﻼ ِ
ﻋﻠﻴﻬﻢ ﺑﺴﻴﻔﻪ ،ﻭﺳﺄﻝ ﺍﷲ ﺗﻌﺎﱃ ﻛﺸ
ﻭﺟﺎﻫﺪ ﻣﻌﻬﻢ ﻛ ﱠﻞ ﻋ ﺪ ﻭ ﻟﻠﻤﺴﻠﻤﲔ ،ﻭﺻﻠﱠﻰ ﺧﻠﻔﹶﻬﻢ ﺍﳉﻤﻌ ﹶﺔ ﻭﺍﻟﻌﻴﺪﻳﻦ ،ﻭﺇﻥ ﺃﻣﺮﻭﻩ ﺑﻄﺎﻋ ٍﺔ ﻓﺄﻣﻜﻨﻪ
ﱳ ﺑﻴﻨﻬﻢ ﻟﺰ ﻡ ﺑﻴﺘﻪ،
ﺃﻃﺎﻋﻬﻢ ،ﻭﺇﻥ ﻟﹶﻢ ﻳﻤﻜﻨﻪ ﺍﻋﺘﺬﺭ ﺇﻟﻴﻬﻢ ،ﻭﺇﻥ ﺃﻣﺮﻭﻩ ﺑِﻤﻌﺼﻴ ٍﺔ ﱂ ﻳﻄﻌﻬﻢ ،ﻭﺇﺫﺍ ﺩﺍﺭﺕ ﺍﻟﻔ
ﻒ ﻟﺴﺎﻧﻪ ﻭﻳﺪﻩ ،ﻭﻟﹶﻢ ﻳ ﻬ ﻮ ﻣﺎ ﻫﻢ ﻓﻴﻪ ،ﻭﻟﹶﻢ ﻳﻌِﻦ ﻋﻠﻰ ﻓﺘﻨﺔ ،ﻓﻤﻦ ﻛﺎﻥ ﻫﺬﺍ ﻭﺻﻔﹸﻪ ﻛﺎﻥ ﻋﻠﻰ ﺍﻟﺼﺮﺍﻁ
ﻭﻛ
) (1ﺍﻟﺸﺮﻳﻌﺔ ).(345/1
) (2ﻋﻦ ﻣﻔﺘﺎﺡ ﺩﺍﺭ ﺍﻟﺴﻌﺎﺩﺓ ﻻﺑﻦ ﺍﻟﻘﻴﻢ ).(119/1
–124@åß@16@òzÐ
)(1
. ﺍﳌﺴﺘﻘﻴﻢ ﺇﻥ ﺷﺎﺀ ﺍﷲ ((
ﻼ ﻫﻨﺎ ﻋﻦ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﻗﻮﻟﹶﻪ )) :ﻭﻣﻦ ﺧﺮﺝ ﻋﻠﻰ
ﻭﻗﺎﻝ ﺍﻟﻼﻟﻜﺎﺋ ﻲ ﻣﻘﺮﺭﹰﺍ ﻋﻘﻴﺪﺓ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ،ﻭﻧﺎﻗ ﹰ
ﺇﻣﺎﻡ ﻣﻦ ﺃﺋﻤﺔ ﺍﳌﺴﻠﻤﲔ ـ ﻭﻗﺪ ﻛﺎﻥ ﺍﻟﻨﺎﺱ ﺍﺟﺘﻤﻌﻮﺍ ﻋﻠﻴﻪ ،ﻭﺃﻗﺮﻭﺍ ﻟﻪ ﺑﺎﳋﻼﻓﺔ ﺑﺄﻱ ﻭﺟ ٍﻪ ﻛﺎﻥ :ﺑﺎﻟﺮﺿﺎ
ﺝ ﻋﺼﺎ ﺍﳌﺴﻠﻤﲔ ،ﻭﺧﺎﻟﻒ ﺍﻵﺛﺎﺭ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ،ﻓﺈﻥ ﻣﺎﺕ
ﺃﻭ ﺑﺎﻟﻐﻠﺒﺔ ـ ﻓﻘﺪ ﺷﻖ ﻫﺬﺍ ﺍﳋﺎﺭ
ﺝ ﻋﻠﻴﻪ ﻣﺎﺕ ﻣﻴﺘ ﹰﺔ ﺟﺎﻫﻠﻴﺔ.
ﺍﳋﺎﺭ
ﻉ ﻋﻠﻰ
ﻭﻻ ﻳﺤ ﱡﻞ ﻗﺘﺎ ﹸﻝ ﺍﻟﺴﻠﻄﺎﻥ ﻭﻻ ﺍﳋﺮﻭﺝ ﻋﻠﻴﻪ ﻷﺣ ٍﺪ ﻣﻦ ﺍﻟﻨﺎﺱِ ،ﻓﻤﻦ ﻓﻌﻞ ﺫﻟﻚ ﻓﻬﻮ ﻣﺒﺘﺪ
)(2
ﻏﲑ ﺍﻟﺴﻨﺔ ﻭﺍﻟﻄﺮﻳﻖ (( .
ﻗﻠﺖ :ﻧﺴﺄﻝ ﻫﺆﻻﺀ ﺍﳊﺮﻛﻴﲔ ﺍﻟﺬﻳﻦ ﻳﺰﻋﻤﻮﻥ ﺃ ﱠﻥ ﺍﳌﺴﺄﻟ ﹶﺔ ﺧﻼﻓﻴ ﹲﺔ :ﻫﻞ ﻳ ﻌ ﺪ ﺑﻌﺪ ﻫﺬﺍ ﺍﻟﻌﺮﺽ ﻣﻦ
ﺝ ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ؟
ﻳﻨﺘﺤ ﹸﻞ ﺍﳋﺮﻭ
ﻗﻴﻞ ﻟﺴﻬﻞ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﺘﺴﺘﺮﻱ )) :ﻣﱴ ﻳﻌﻠ ﻢ ﺍﻟﺮﺟ ﹸﻞ ﺃﻧﻪ ﻋﻠﻰ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ؟
ﻓﻘﺎﻝ ـ ﺭﲪﻪ ﺍﷲ ـ :ﺇﺫﺍ ﻋﻠِﻢ ﻣﻦ ﻧﻔﺴﻪ ﻋﺸﺮ ﺧﺼﺎ ٍﻝ:
ـ ﻻ ﻳﺘﺮﻙ ﺍﳉﻤﺎﻋﺔ.
ﱯ .
ﺏ ﺍﻟﻨ
ﺐ ﺃﺻﺤﺎ
ـ ﻭﻻ ﻳﺴ
ـ ﻭﻻ ﳜﺮﺝ ﻋﻠﻰ ﻫﺬﻩ ﺍ ُﻷﻣﺔ ﺑﺎﻟﺴﻴﻒ.
ـ ﻭﻻ ﻳﻜﺬﱢﺏ ﺑﺎﻟﻘﺪﺭ.
ﻚ ﰲ ﺍﻹﳝﺎﻥ.
ـ ﻭﻻ ﻳﺸ
ـ ﻭﻻ ﻳﻤﺎﺭﻱ ﰲ ﺍﻟﺪﻳﻦ.
ـ ﻭﻻ ﻳﺘﺮﻙ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﻣﻦ ﳝﻮﺕ ﻣﻦ ﺃﻫﻞ ﺍﻟﻘﺒﻠﺔ ﺑﺎﻟﺬﻧﺐ.
ﳋﻔﱠﲔ.
ـ ﻭﻻ ﻳﺘﺮﻙ ﺍﳌﺴﺢ ﻋﻠﻰ ﺍ ﹸ
)(3
. ـ ﻭﻻ ﻳﺘﺮﻙ ﺍﳉﻤﺎﻋﺔ ﺧ ﹾﻠﻒ ﻛﻞﱢ ﻭﺍ ٍﻝ ﺟﺎ ﺭ ﺃﻭ ﻋﺪ ﹶﻝ ((
ﻑ ﻭﺍﺭ ﺩ ﻓﻴﻪ ،ﻗﻴﻞ ﻟﻪ :ﻗﺪ ﺫﻛﺮ ﺍﺑ ﻦ ﺗﻴﻤﻴﺔ ﺃ ﱠﻥ ﺍﻷﻣ ﺮ ﻗﺪ ﺍﺳﺘﻘ ﺮ ﺑﻌﺪ ﺫﻟﻚ
ﻭﺇﻥ ﺯﻋﻢ ﺯﺍﻋ ﻢ ﺃ ﱠﻥ ﺍﳋﻼ
)(1ﺍﻟﺸﺮﻳﻌﺔ ) 371/1ـ .(372
) (2ﺷﺮﺡ ﺃﺻﻮﻝ ﺍﻋﺘﻘﺎﺩ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ) ،(181/1ﻭﻣﺜﻠﻪ ﰲ )ﺹ 188:ـ (189ﻋﻦ ﻋﻠﻲ ﺑﻦ ﺍﳌﺪﻳﲏ.
) (3ﺭﻭﺍﻩ ﺍﻟﻼﻟﻜﺎﺋﻲ ﰲ ﺷﺮﺡ ﺃﺻﻮﻝ ﺍﻋﺘﻘﺎﺩ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ).(324
–124@åß@17@òzÐ
)(1
ﻉ ﻋﻠﻴﻪ ،ﻣﻨﻬﻢ:
،ﻭﻟﺬﻟﻚ ﻧﻘﻞ ﻏ ﲑ ﻭﺍﺣ ٍﺪ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺍﻹﲨﺎ ﻋﻠﻰ ﺍﳌﻨﻊ ﻣﻦ ﺍﳋﺮﻭﺝ
ـ ﺍﻟﺒﺨﺎﺭﻱ ،ﻓﻘﺪ ﺫﻛﺮ ﻫﺬﻩ ﺍﻟﻌﻘﻴﺪﺓ )ﺃﻱ :ﺗﺮﻙ ﺍﳋﺮﻭﺝ ﻋﻠﻰ ﺍﻟﻮﻻﺓ( ﻭﻗﺎﻝ:
ﺖ ﺃﻛﺜ ﺮ ﻣﻦ ﺃﻟﻒ ﺭﺟﻞ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ :ﺃﻫﻞ ﺍﳊﺠﺎﺯ ،ﻭﻣﻜﺔ ،ﻭﺍﳌﺪﻳﻨﺔ ،ﻭﺍﻟﻜﻮﻓﺔ ،ﻭﺍﻟﺒﺼﺮﺓ،
)) ﻟﻘﻴ
ﻭﻭﺍﺳﻂ ،ﻭﺑﻐﺪﺍﺩ ،ﻭﺍﻟﺸﺎﻡ ،ﻭﻣﺼﺮ ،ﻟﻘﻴﺘﻬﻢ ﻛﺮﺍﺕٍ ،ﻗﺮﻧﹰﺎ ﺑﻌﺪ ﻗﺮﻥ ،ﱠﰒ ﻗﺮﻧﹰﺎ ﺑﻌﺪ ﻗﺮﻥ )ﺃﻱ ﻃﺒﻘﺔ ﺑﻌﺪ
ﺖ ﻭﺃﺭﺑﻌﲔ ﺳﻨﺔ ،ﺃﻫﻞ ﺍﻟﺸﺎﻡ ﻭﻣﺼﺮ ﻭﺍﳉﺰﻳﺮﺓ ﻣﺮﺗﲔ،
ﻃﺒﻘﺔ( ،ﺃﺩﺭﻛﺘﻬﻢ ﻭﻫﻢ ﻣﺘﻮﺍﻓﺮﻭﺍﻥ ﻣﻨﺬ ﺃﻛﺜﺮ ﻣﻦ ﺳ
ﺖ ﺍﻟﻜﻮﻓ ﹶﺔ ﻭﺑﻐﺪﺍﺩ
ﻭﺍﻟﺒﺼﺮﺓ ﺃﺭﺑﻊ ﻣﺮﺍﺕ ﰲ ﺳﻨﲔ ﺫﻭﻱ ﻋﺪﺩ ،ﺑﺎﳊﺠﺎﺯ ﺳﺘﺔ ﺃﻋﻮﺍﻡ ،ﻭﻻ ﺃﹸﺣﺼﻲ ﻛﻢ ﺩﺧﻠ
ﻣﻊ ﳏﺪﺛﻲ ﺃﻫﻞ ﺧﺮﺍﺳﺎﻥ ﻣﻨﻬﻢ ،(( ...ﻭﲰﻰ ﻋﺪﺩﹰﺍ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ،ﱠﰒ ﻗﺎﻝ )) :ﻭﺍﻛﺘﻔﻴﻨﺎ ﺑﺘﺴﻤﻴﺔ ﻫﺆﻻﺀ
)(2
ﺖ ﻭﺍﺣﺪﹰﺍ ﻣﻨﻬﻢ ﳜﺘﻠﻒ ﰲ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ (( . ﻛﻲ ﻳﻜﻮﻥ ﳐﺘﺼﺮﺍﹰ ،ﻭﺃﻥ ﻻ ﻳﻄﻮﻝ ﺫﻟﻚ ،ﻓﻤﺎ ﺭﺃﻳ
ﺴ ﻌ ﺪ ﻣﺆﻣ ﻦ
ﻗﻠﺖ :ﺗﺄﻣﻞ ﻫﺬﺍ ،ﻭﺃﺩﺭ ﻙ ﻧﻔﺴﻚ ﻋﻠﻰ ﻣﺬﻫﺒﻬﻢ ﻗﺒﻞ ﺃﻥ ﻳﺤﺎﻝ ﺑﻴﻨﻚ ﻭﺑﲔ ﺍﳊﻖ ،ﻭﻫﻞ ﻳ
ﲟﻔﺎﺭﻗﺘﻬﻢ؟!
ـ ﺃﺑﻮ ﺣﺎﰎ ﻭﺃﺑﻮ ﺯﺭﻋﺔ ﺍﻟﺮﺍﺯﻳﺎﻥ ،ﻓﻘﺪ ﻗ ﺮﺭﺍ ﻫﺬﻩ ﺍﻟﻌﻘﻴﺪﺓ ،ﻭﻗﺎﻻ:
)(3
. )) ﺃﺩﺭﻛﻨﺎ ﺍﻟﻌﻠﻤﺎ َﺀ ﰲ ﲨﻴﻊ ﺍﻷﻣﺼﺎﺭ :ﺣﺠﺎﺯﹰﺍ ﻭﻋﺮﺍﻗﹰﺎ ﻭﺷﺎﻣﹰﺎ ﻭﻳﻤﻨﹰﺎ (( ...
ﻒ ﻭﺍﻟﻘﻌﻮ ﺩ ﰲ ﺍﻟﻔﺘﻨﺔِ،
ـ ﺍﺑﻦ ﺑﻄﱠﺔ ﺍﻟﻌﻜﱪﻱ ،ﻓﻘﺪ ﻗﺎﻝ ـ ﺭﲪﻪ ﺍﷲ ـ )) :ﱠﰒ ﻣِﻦ ﺑﻌﺪ ﺫﻟﻚ ﺍﻟﻜ
)(4
ﻭﻻ ﲣﺮﺝ ﺑﺎﻟﺴﻴﻒ ﻋﻠﻰ ﺍﻷﺋﻤﺔ ﻭﺇﻥ ﻇﻠﻤﻮﺍ (( .
ﺴﻨ ِﺔ ﻭﻭﺻﻔﹶﻬﺎ ،ﻭﻣﺎ ﻫﻲ ﰲ ﻧﻔﺴِﻬﺎ ،ﻭﻣﺎ ﺍﻟﺬﻱ ﺇﺫﺍ
ﺡ ﺍﻟ
ﻗﺎﻟﻪ ﺑﻌﺪ ﻗﻮﻟﻪ )) :ﻭﻧﺤﻦ ﺍﻵﻥ ﺫﺍﻛﺮﻭﻥ ﺷ ﺮ
ﷲ ﺑﻪ ﺳﻤﻲ ﺎ ﻭﺍﺳﺘﺤﻖ ﺍﻟﺪﺧﻮ ﹶﻝ ﰲ ﺟﻤﻠﺔ ﺃﻫﻠِﻬﺎ ،ﻭﻣﺎ ﺇﻥ ﺧﺎﻟﻔﻪ ﺃﻭ ﺷﻴﺌﹰﺎ ﻣﻨﻪ ﺗﻤﺴﻚ ﺑﻪ ﺍﻟﻌﺒ ﺪ ﻭﺩﺍﻥ ﺍ َ
)(6 )(5
ﺩﺧﻞ ﰲ ﺟﻤﻠﺔِ ﻣﺎ ﻋِﺒﻨﺎﻩ ﻭﺫﻛﺮﻧﺎﻩ ،ﻭﺣﺬﱠﺭ ﻣﻨﻪ ﻣﻦ ﺃﻫﻞ ﺍﻟﺒﺪﻉ ﻭﺍﻟﺰﻳﻎ ِ ،ﻣﻤﺎ ﺃ ﺟ ﻤ ﻊ ﻋﻠﻰ ﺷﺮﺣﻨﺎ
)(7
ﷲ ﻧﺒﻴﻪ ﺇﱃ ﻭﻗﺘﻨﺎ ﻫﺬﺍ (( .ﺚﺍ ُﻟﻪ ﺃﻫ ﹸﻞ ﺍﻹﺳﻼﻡ ﻭﺳﺎﺋ ﺮ ﺍﻷ ﻣﺔِ ،ﻣ ﹾﺬ ﺑﻌ ﹶ
ﺐ ﺍﻟﺸﺎﻓﻌﻲ ،ﻗﺎﻝ ﺭﲪﻪ ﺍﷲ )) :ﻭﺗﺮ ﻙ ﺍﳋﺮﻭﺝ ﻋﻨﺪ ﺗ ﻌﺪﻳﻬﻢ ﻭ ﺟ ﻮﺭِﻫﻢ ،ﻭﺍﻟﺘﻮﺑﺔ ﺇﱃ
ـ ﺍﳌﹸﺰﱐ ﺻﺎﺣ
) (1ﺍﻧﻈﺮ :ﻣﻨﻬﺎﺝ ﺍﻟﺴﻨﺔ ) ،(529/4ﻭﺍﳌﻨﺘﻘﻰ ﻣﻦ ﻣﻨﻬﺎﺝ ﺍﻻﻋﺘﺪﺍﻝ ﰲ ﻧﻘﺾ ﻛﻼﻡ ﺃﻫﻞ ﺍﻟﺮﻓﺾ ﻭﺍﻻﻋﺘﺰﺍﻝ ﻟﺘﻠﻤﻴﺬﻩ ﺍﻟﺬﻫﱯ
)ﺹ.(297:
) (2ﺭﻭﺍﻩ ﺍﻟﻼﻟﻜﺎﺋﻲ ﰲ ﺷﺮﺡ ﺃﺻﻮﻝ ﺍﻻﻋﺘﻘﺎﺩ ).(320
) (3ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ ) 321ـ .(323
) (4ﺍﻟﺸﺮﺡ ﻭﺍﻹﺑﺎﻧﺔ )ﺹ 276:ـ .(277
) (5ﺗﺄﻣﻞ ﰲ ﻫﺬﺍ؛ ِﻟﺘﻌﻠﻢ ﻣﻦ ﻳﺴﺘﺤ ﻖ ﻟﻘﺐ )ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ( ،ﻛﻤﺎ ﻗﺎﻝ ﺃﲪﺪ ﻭﺍﺑﻦ ﺍﳌﺪﻳﲏ ﻭﻏﲑﳘﺎ ،ﻭﻫﻮ ﻳﺪﻟﱡﻚ ﻋﻠﻰ ﺃ ﱠﻥ
)ﺗﺼﻨﻴﻒ ﺍﻟﺮﺟﺎﻝ( ﲝﺴﺒﻬﻢ ﺳﻨ ﹲﺔ ﻣﺘﺒﻌ ﹲﺔ.
) (6ﻫﺬﺍ ﻫﻮ ﺍﻟﺘﻨﺼﻴﺺ ﻋﻠﻰ ﺍﻹﲨﺎﻉ.
) (7ﺍﻟﺸﺮﺡ ﻭﺍﻹﺑﺎﻧﺔ )ﺹ.(175:
–124@åß@18@òzÐ
)(1
. ﻒ ﻢ ﻋﻠﻰ ﺭﻋﻴﺘِﻬﻢ ((
ﺍﷲ ﻋ ﺰ ﻭﺟ ﱠﻞ ﻛﻴﻤﺎ ﻳﻌﻄ
ﺕ ﻭﺃﻓﻌﺎ ﹲﻝ ﺍﺟﺘﻤ ﻊ ﻋﻠﻴﻬﺎ ﺍﳌﺎﺿﻮﻥ ﺍﻷﻭﻟﻮﻥ
ﻉ ﺍﻷﺋﻤﺔ ﻋﻠﻰ ﻫﺬﺍ ﻓﻘﺎﻝ )) :ﻫﺬﻩ ﻣﻘﺎﻻ
ﰒ ﺫﻛﺮ ﺇﲨﺎ
ﺴﺪﺩﻭﺍ ﻣﻦ ﺃﺋﻤِ ﺔ ﺍﳍﹸﺪﻯ ،ﻭﺑﺘﻮﻓﻴﻖ ﺍﷲ ﺍﻋﺘﺼ ﻢ ﺎ ﺍﻟﺘﺎﺑﻌﻮﻥ ﻗﺪﻭ ﹰﺓ ﻭ ِﺭﺿﻰ ،ﻭﺟﺎﻧﺒﻮﺍ ﺍﻟﺘ ﹶﻜﱡﻠ
ﻒ ﻓﻴﻤﺎ ﹸﻛﻔﹸﻮﺍ ،ﻓ
ﺑﻌﻮﻥ ﺍﷲ ﻭ ﻭﻓﱢﻘﻮﺍ ،ﻭﱂ ﻳﺮﻏﺒﻮﺍ ﻋﻦ ﺍﻻﺗﺒﺎﻉ ﻓﻴﻘﺼﺮﻭﺍ ،ﻭﱂ ﻳﺠﺎﻭﺯﻭﻩ ﺗ ﺰﻳﺪﹰﺍ ﻓﻴﻌﺘﺪﻭﺍ ،ﻓﻨﺤﻦ ﺑﺎﷲ ﻭﺍﺛﻘﻮﻥ،
)(2
ﻭﻋﻠﻴﻪ ﻣﺘ ﻮﻛﱢﻠﻮﻥ ،ﻭﺇﻟﻴﻪ ﰲ ﺍﺗﺒﺎﻉ ﺁﺛﺎﺭﻫِﻢ ﺭﺍﻏﺒﻮﻥ (( .
ـ ﺍﻟﻨﻮﻭﻱ ،ﻓﻘﺪ ﻗﺎﻝ ﺭﲪﻪ ﺍﷲ )) :ﻭﺃﻣﺎ ﺍﳋﺮﻭﺝ ﻋﻠﻴﻬﻢ ﻭﻗﺘﺎﻟﹸﻬﻢ :ﻓﺤﺮﺍ ﻡ ﺑﺈﲨﺎﻉ ﺍﳌﺴﻠﻤﲔ ،ﻭﺇﻥ
ﺚ ﲟﻌﲎ ﻣﺎ ﺫﻛﺮﺗﻪ ،ﻭﺃﲨﻊ ﺃﻫ ﹸﻞ ﺍﻟﺴﻨﺔ ﺃﻧﻪ ﻻ ﻳﻨﻌﺰ ﹸﻝ
ﻛﺎﻧﻮﺍ ﻓﺴﻘ ﹰﺔ ﻇﺎﳌﲔ؛ ﻭﻗﺪ ﺗﻈﺎﻫﺮﺕ ﺍﻷﺣﺎﺩﻳ ﹸ
)(3
ﺍﻟﺴﻠﻄﺎﻥ ﺑﺎﻟﻔﺴﻖ (( .
ﺝ ﻋﻠﻴﻬﻢ ﻭﺗﻨﺎﺯﻋﻬﻢ )ﻫﻜﺬﺍ( ﻓﻤﺤ ﺮ ﻡ ﺑﺈﲨﺎﻉ
ـ ﺍﻟﻄﻴﺒِﻲ )743ﻫـ( ﻗﺎﻝ )) :ﻭﺃﻣﺎ ﺍﳋﺮﻭ
ﺴﻨﺔ ﻋﻠﻰ ﺃ ﱠﻥ ﺍﻟﺴﻠﻄﺎ ﹶﻥ ﻻ ﻳﻨ ﻌ ِﺰ ﹸﻝ ﺑﺎﻟﻔﺴﻖِ؛ ﻟﺘﻬﻴﺞ
ﺴ ﹶﻘ ﹰﺔ ﻇﺎﻟِﻤﲔ ،ﻭﺃﲨﻊ ﺃﻫﻞﹸ ﺍﻟ
ﺍﳌﺴﻠﻤﲔ ،ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﻓ
)(4
ﺍﻟﻔﱳ ﰲ ﻋﺰﻟِﻪ ،ﻭﺇﺭﺍﻗﺔ ﺍﻟﺪﻣﺎﺀ ،ﻭﺗﻔﺮﻕ ﺫﺍﺕ ﺍﻟﺒﻴﻦ ،ﻓﺘﻜﻮﻥ ﺍﳌﻔﺴﺪ ﹸﺓ ﰲ ﻋﺰﻟِﻪ ﺃﻛﺜﺮ ﻣﻨﻬﺎ ﰲ ﺑﻘﺎﺋﻪ (( .
)(5
ـ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻣﺠﺎﻫﺪ ﺍﻟﺒﺼﺮﻱ ﺍﻟﻄﺎﺋﻲ ،ﻭﻫﻮ ﺷﻴﺦ ﺍﻟﺒﺎﻗﻼﱐ ،ﻧﻘﻠﻪ ﻋﻨﻪ ﺍﺑ ﻦ ﺣﺰﻡ .
ـ ﺍﺑﻦ ﺍﳌﻨﺬﺭ ،ﻓﻘﺪ ﻗﺎﻝ ـ ﺭﲪﻪ ﺍﷲ ـ )) :ﻛ ﱡﻞ ﻣﻦ ﻳﺤﻔﻆ ﻋﻨﻪ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﳊﺪﻳﺚ ﻛﺎﳌﹸﺠﻤِﻌﲔ
)(6
ﻋﻠﻰ ﺍﺳﺘﺜﻨﺎ ِﺀ ﺍﻟﺴﻠﻄﺎﻥ ﻟﻶﺛﺎﺭ ﺍﻟﻮﺍﺭﺩﺓ ﺑﺎﻷﻣﺮ ﺑﺎﻟﺼﱪ ﻋﻠﻰ ﺟ ﻮﺭِﻩ ﻭﺗﺮﻙ ﺍﻟﻘﻴﺎﻡ ﻋﻠﻴﻪ (( ،ﻳﺮﻳ ﺪ ﺗﺮ ﻙ
ﺍﻹﻧﻜﺎ ِﺭ ﻋﻠﻴﻪ ﺑﺎﻟﻴﺪ.
ﺕ ﻣِﻦ ﻋﻴﻮﻥ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻣﺎ ﻓﻴﻪ
ﻭﻋﻠﻰ ﻛ ﱢﻞ ﺣﺎﻝٍ ،ﻓﺈ ﱠﻥ ﺍﳌﻘﺎﻡ ﻻ ﺗﺘﺴﻊ ﻟﻪ ﻫﺬﻩ ﺍﳌﻘﺪﻣﺔ ،ﻭﺇﻧﻤﺎ ﺫﻛﺮ
ﻍ ِﻟﻤﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳﻌﺮِﻑ ﺍﳊ ﻖ ﻭﻳﻠﺘﺰ ﻡ ﺑﻪ.
ﺑﻼ ﹲ
ﻚ ﻣﻦ ﺇﺭﺟﺎﻑ ﻋﺸﺎﻕ ﺍﻟﺜﻮﺭﺍﺕ ،ﻣﻬﻤﺎ
ﻓﺎﹾﻟﺰﻡ ﻏﺮ ﺯ ﻫﺆﻻﺀ؛ ﹶﻓ ﻬ ﻢ ﺍﻟﻘﻮ ﻡ ﻻ ﻳﺸﻘﻰ ﻢ ﺟﻠﻴﺴﻬﻢ ،ﻭ ﺩ ﻋ
ﺍﻧﺘﺴﺒﻮﺍ ﺯﻭﺭﹰﺍ ﺇﱃ )ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ!( ،ﻭﻣﻬﻤﺎ ﺗﻈﺎﻫﺮﻭﺍ ﺑﺎﻟﻐﲑﺓ ﻋﻠﻰ ﲢﻜﻴﻢ ﺍﻟﺸﺮﻳﻌﺔ ،ﻓﻬﺬﺍ ﺣﻜﻢ
ﺍﻟﺸﺮﻳﻌﺔ ﻟﻮ ﻛﺎﻧﻮﺍ ﻭﻗﱠﺎﻓﲔ ﻋﻨﺪ ﺣﺪﻭﺩِﻫﺎ!
ﺍﻟﺜﺎﻧﻴﺔ:
) (1ﺷﺮﺡ ﺍﻟﺴﻨﺔ )ﺹ.(85:
) (2ﺷﺮﺡ ﺍﻟﺴﻨﺔ )ﺹ.(88:
) (3ﺷﺮﺡ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ).(229/12
) (4ﺍﻟﻜﺎﺷﻒ ﻋﻦ ﺣﻘﺎﺋﻖ ﺍﻟﺴﻨﻦ ) 181/7ـ 182ـ ﻁ .ﺑﺎﻛﺴﺘﺎﻥ(.
) (5ﻣﺮﺍﺗﺐ ﺍﻹﲨﺎﻉ )ﺹ.(178:
ﻼ ﻋﻦ ﺳﺒﻞ ﺍﻟﺴﻼﻡ ﻟﻸﻣﲑ ﺍﻟﺼﻨﻌﺎﱐ ).(262/3
) (6ﻧﻘ ﹰ
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ﻭﻟﻴﻌﻠﹶﻢ ﺃ ﱠﻥ ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﺧﺮﺟﻮﺍ ﻋﻠﻰ ﺍﻟﺪﻭﻟﺔ ﺍﳉﺰﺍﺋﺮﻳ ِﺔ ﻻ ﻳﺆﻳﺪﻫﻢ ﺍﻟﻌﻠﻤﺎ ُﺀ ﺍﻟﺮﺑﺎﻧﻴﻮﻥ ،ﻛﺎﻟﺬﻳﻦ ﺗﻘﺮﺃ
)(1
ﻓﺘﻮﺍﻫﻢ ﺍﳌﻮﺣﺪﺓ ﻫﻨﺎ .
ﻍ ﰲ ﺍﻟﺘﻜﻔ ِﲑ ﻭﺍﻟﺪﻣﺎﺀِ ،ﺑﻼ
ﺏ ﺍﺳﺘﺨﻔﱠﺘﻬﻢ ﺍﳊﻤﺎﺳﺔﹸ ،ﻭﻗﺎﺩﻫﻢ ﺳﻔﻬﺎ ُﺀ ﺍﻟﻨﺎﺱ ﺇﱃ ﺍﻟﻮﻟﻮ ِ
ﻭﺇﻧﻤﺎ ﻫﻢ ﺷﺒﺎ
ﻉ ﻳﺮﺩﻋﻬﻢ ،ﻭﻻ ﻋﻠ ٍﻢ ﻳﺮﺩﻫﻢ.
ﻭﺭ ٍ
ﱠﰒ ﹶﻟﻤﺎ ﻭﺻﻞ ﻢ ﺍﻷﻣ ﺮ ﺇﱃ ﺣ ﺪ ﺁﻳﺴﻬﻢ ﻓﻴﻪ ﺍﻟﺸﻴﻄﺎﻥ ﻣﻦ ﺍﻟﻌﺎﻓﻴﺔ ،ﺃﺧﺬﻭﺍ ﻳﺒﺤﺜﻮﻥ ﻋﻦ ﺃﺳـﻤﺎﺀ
ﻟـﻤﺸﺎﻳﺦ ـ ﻭﻟﻮ ﻛﺎﻧﻮﺍ ﻣﻐﻤﻮﺭﻳﻦ ـ ﻳﺆﻳﺪﻭﻥ ﺎ ﺑﺪﻋﺘﻬﻢ ،ﻭﳜﺪﻋﻮﻥ ﺎ ﺷﺒﺒﺘﻬﻢ.
ﺖ ﻣﻦ ﻓﺘﺎﻭﻯ ﺍﻟﻌﻠﻤﺎﺀ ،ﺣﺘﻰ ﻳﺘﺠﺮﺃ ﻋﻠﻰ ﺍﻟﻔﺘﻴﺎ ـ ﻭﻟﻮ ﰲ ﺍﻟﺪﻣﺎﺀ ـ
ﻭﻋﺮﺑﻮﻥ ﺍﻟﻔﺘﻨ ِﺔ ﻳﺘﻤﱠﺜ ﹸﻞ ﰲ ﺍﻟﺘﻔﱢﻠ ِ
ﺍﻟﺮﻭﻳﺒِﻀ ﹸﺔ ﻭﺷﺮﺍﺭ ﺍﳋﻠ ِﻖ ﺍﻷﺷﻘﻴﺎﺀ ،ﺍﻟﺬﻳﻦ ﳚﺘﻬﺪﻭﻥ ﰲ ﺍﳊﻴﻠﻮﻟ ِﺔ ﺑﲔ ﺍﻟﻌﺎﻣﺔ ﻭﻋﻠﻤﺎﺋﻬﻢ ،ﲟﺜﻞ ﻗﻮﳍﻢ ﰲ
ﻫﺆﻻﺀ) :ﻋﻠﻤﺎﺀ ﺍﻟﺴﻠﻄﺔ(!
ﺃﻭ ﰲ ﺁﺧﺮﻳﻦ) :ﻻ ﻳﻌﺮﻓﻮﻥ ﻭﺍﻗﻌﻨﺎ(!
ﻭﻳﻜﺬﺑﻮﻥ ﻋﻠﻰ ﺁﺧﺮﻳﻦ ﺃﻳﻀﹰﺎ ﺑﻘﻮﳍﻢ) :ﻫﻢ ﻣﻌﻨﺎ ،ﺇ ﱠﻻ ﺃﻧﻬﻢ ﻻ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺃﻥ ﻳﺼﺮﺣﻮﺍ(! ﰲ ﺳﻠﺴﻠﺔ
ﻣﻦ ﺍﻟﺘﺨﺮﺻﺎﺕ ﺍﻟﱵ ﻻ ﺎﻳﺔ ﻟﹶﻬﺎ.
ﻂ ﺑﻌﻀﻬﻢ ﰲ ﺍﻷﻣﺮ ،ﻓﻴﻘﻮﻝ) :ﺑﻞ ﻫﺆﻻﺀ ﺍﻟﻌﻠﻤﺎﺀ ﻛﻔﱠﺎﺭ؛ ﻷﻧﻬﻢ ﻣﻮﺍﻟﻮﻥ ﻟﻠﻄﺎﻏﻮﺕ(!!
ﺣﱴ ﻳﺸﺘ ﱠ
ﻚ
ﺸ
ﺡ ﰲ ﻭﺟ ِﻪ ﺣﻜﻮﻣﺘﻪ ﺃﻥ ﻳﻜﻮﻥ ﻧﺎﺻﺤﹰﺎ ﻟﻨﻔﺴﻪ ،ﳐﺘﺎﺭﹰﺍ ﳍﺎ ﻣﺎ ﻻ ﻳ
ﻉ ﻛ ﱠﻞ ﻣﻦ ﲪ ﹶﻞ ﺍﻟﺴﻼ
ﻭﺃﻧﺎ ﺩﺍ ٍ
ﺃﻧﻪ ﳏ ﱡﻞ ﺭﺿﺎ ﺭﺑﻪ ،ﻭﺃﻥ ﻳﺘﺄﻣﻞ ﺣﺎﻟﹶﻪ ﻫﺬﻩ ،ﻣﻊ ﻓﺘﺎﻭﻯ ﺃﻫ ِﻞ ﺍﻟﻌﻠﻢِ ،ﻟﻴﺤﺸ ﺮ ﻧﻔﺴﻪ ﰲ ﺯﻣﺮﺓ ﺃﻫ ِﻞ ﺍﻟﻌﻠ ِﻢ ﺑﻌﺪ
ﺏ ﺇﱃ ﺍﷲ ،ﺃﻭ ﳛﺸﺮﻫﺎ ﰲ ﺯﻣﺮ ِﺓ ﺳﻔﻠ ِﺔ ﻗﻮﻣِﻪ ،ﺍﻟﺬﻳﻦ ﻏﺮﻫﻢ ﺍﻟﺸﻴﻄﺎ ﹸﻥ ﺣﱴ ﻓﺮِﺣﻮﺍ ﲟﺎ ﻋﻨﺪﻫﻢ ﻣﻦ
ﺃﻥ ﻳﺘﻮ
ﺍﻟﻌﻠﻢ ،ﻭﺃﹸﻋﺠِﺒﻮﺍ ﺑﺂﺭﺍﺋﻬﻢ ،ﻭﺃﺳﺎﺅﻭﺍ ﺍﻟﻈ ﻦ ﺑﻌﻠﻤﺎﺋﻬﻢ!
ﺱ ﺻﺎِﻟﺤِﲔ ﻣﺘﻤﺎﺳﻜﲔ ﻣﺎ ﺃﺗﺎﻫﻢ ﺍﻟﻌﻠ ﻢ
ﻗﺎﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ )) :ﻻ ﻳﺰﺍﻝ ﺍﻟﻨﺎ
)(2
ﺏ ﳏﻤٍ ﺪ ﻭﻣِﻦ ﺃﻛﺎﺑﺮﻫﻢ ،ﻓﺈﺫﺍ ﺃﺗﺎﻫﻢ ﻣﻦ ﺃﺻﺎﻏﺮﻫﻢ ﻫﻠﹶﻜﻮﺍ (( .
ﻣﻦ ﺃﺻﺤﺎ ِ
ﻂ ﻣﻦ ﺍﻟﻨﺎﺱ ﺇ ﱠﻻ ﻭﺭﺃﺳﻬﺎ
ﺕ ﺑﺪﻋ ﹰﺔ ﺍﺟﺘﻤﻊ ﻋﻠﻴﻬﺎ ﺭﻫ ﹲ
ﺖ ﺗﺎﺭﻳ ﺦ ﺃﻫ ِﻞ ﺍﻟﺒِﺪﻉِ ،ﻓﻤﺎ ﻭﺟﺪ
ﻭﻗﺪ ﺗﺘﺒﻌ
ﺟﺎﻫ ﹲﻞ ﻣﺘﻀﺎِﻳ ﻖ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀِ ،ﺑ ﺪ ﻭ ﺿﻼﻟﺘِﻪ :ﺍﳓﻴﺎﺯﻩ ﲜﻤﺎﻋﺘﻪ ﺩﻭﻢ.
ﺕ ﻋﻠﻴﻬﻢ ﰲ ﻛﺘﺎﰊ ))
) (1ﻭﺃﻣﺎ ﺍﻟﺬﻳﻦ ﺷﺬﱡﻭﺍ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻋﻦ ﻋﻠﻤﺎ ِﺀ ﺍﳌﻤﻠﻜﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ ﻣﻦ ﺷﺒﺎﺏ ﺍﳌﻤﻠﻜﺔ ،ﻓﻘﺪ ﺭﺩﺩ
ﺖ ﻋﻘﻮﻗﹶﻬﻢ ﻟﻌﻠﻤﺎﺋِﻬﻢ ﺍﻟﺬﻳﻦ ﻳﺘﻈﺎﻫﺮﻭﻥ ﺑﺘﺒﺠﻴﻠﻬﻢ؛ ﺫﺭﺍ ﻟﻠﺮﻣﺎﺩ ﰲ ﺍﻟﻌﻴﻮﻥ ،ﻭﻟﻮ ﱂ ﻳﻜﻦ
ﻣﺪﺍﺭﻙ ﺍﻟﻨﻈﺮ ﰲ ﺍﻟﺴﻴﺎﺳﺔ (( ،ﻭﺑﻴﻨ
ﺇ ﱠﻻ ﺟﺮﺃﻢ ﻋﻠﻰ ﺍﻟﻔﺘﻮﻯ ﻭﺗﻘﺪﻣﻬﻢ ﺑﲔ ﻳﺪﻱ ﻛﺒﺎﺭ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻟﻜﻔﻰ ﺑﻪ ﺇﲦﺎﹰ ،ﻭﺇﱃ ﺍﷲ ﺍﳌﺸﺘﻜﻰ!
) (2ﺭﻭﺍﻩ ﺍﻟﻄﱪﺍﱐ ) ،(8589/9ﻭﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ ﰲ ﺟﺎﻣﻊ ﺑﻴﺎﻥ ﺍﻟﻌﻠﻢ ﻭﻓﻀﻠﻪ ) ،(1059ﻭﻏﲑﳘﺎ ،ﻭﻫﻮ ﺻﺤﻴﺢ.
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ﺖ ﻋﻦ ﻣﺒﻠ ِﻎ ﻋﻠ ِﻢ ﺍﳌﺼﺮﻳﲔ ﺍﻟﺬﻳﻦ ﺧﺮﺟﻮﺍ ﻋﻠﻰ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻔﱠﺎﻥ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ.
ﻓﺎﻗﺮﺃ ﺇﻥ ﺷﺌ
ﻭﺍﻗﺮﺃ ﻋﻦ ﻋﻠ ِﻢ ﺍﻟﺬﻳﻦ ﺧﺮﺟﻮﺍ ﻋﻠﻰ ﻋﻠ ﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ،ﻭﺍﻋﺘﺰﻟﻮﺍ ﻋﻠﻤﺎ َﺀ ﺯﻣﺎﻧِﻬﻢ :ﺍﻟﺼﺤﺎﺑ ﹶﺔ ﺭﺿﻲ
ﺍﷲ ﻋﻨﻬﻢ ،ﺣﱴ ﻗﺎﻟﻮﺍ ﻻﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﺣﲔ ﺫﻫﺐ ﻳﻨﺼﺢ ﳍﻢ :ﻣﺎ ﺟﺎﺀ ﺑﻚ؟ ﻗﺎﻝ)) :
ﺟﺌﺘﻜﻢ ﻣﻦ ﻋﻨﺪ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻟﻴﺲ ﻓﻴﻜﻢ ﻣﻨﻬﻢ ﺃﺣ ﺪ ،ﻭﻣِﻦ ﻋﻨﺪ ﺍﺑﻦ ﻋ ﻢ ﺭﺳﻮﻝ ﺍﷲ
)(1
ﻭﻋﻠﻴﻬﻢ ﻧﺰﻝ ﺍﻟﻘﺮﺁﻥ ،ﻭﻫﻢ ﺃﻋﻠﻢ ﺑﺘﺄﻭﻳﻠﻪ (( .
ﻭﺍﳉﻬﻤﻴ ﹸﺔ ﺃﻳﻀﹰﺎ ﻋﻠﻰ ﺭﺃﺳﻬﻢ ﺟﻬﻢ ﺑﻦ ﺻﻔﻮﺍﻥ ،ﻓﻔﻲ ﺍﻟﺘﻮﺣﻴﺪ ﻻﺑﻦ ﺧﺰﳝﺔ ﻭﺍﻷﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ
)(2
ﻟﻠﺒﻴﻬﻘﻲ ﺃ ﱠﻥ ﺟﻬﻤﹰﺎ ﱂ ﻳﻜﻦ ﻟﻪ ﻋﻠ ﻢ ﻭﻻ ﳎﺎﻟﺴﺔ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ،ﻭﺇﻧﻤﺎ ﻫﻮ ﺭﺟ ﹲﻞ ﺃﻭﰐ ﻓﺼﺎﺣﺔ ﺩﻭﻥ ﻓﻘ ٍﻪ .
ﱠﰒ ﺍﳌﻌﺘﺰﻟﺔ ﺍﻟﺬﻳﻦ ﻛﺎﻥ ﺑ ﺪ ﻭ ﺃﻣﺮﻫﻢ ﺍﻋﺘﺰﺍﻝ ﺭﺃﺳﻬﻢ ﻭﻫﻮ ﻭﺍﺻﻞ ﺑﻦ ﻋﻄﺎﺀ ﺣﻠﻘ ﹶﺔ ﺍﳊﺴﻦ ﺍﻟﺒﺼﺮﻱ،
ﻭﻫﻜﺬﺍ ...
ﻼ ﻳﻘﻮ ﺩ ﺟﺎﻫﻼﹰ،
ﺠ ﺪ ﺇ ﱠﻻ ﺟﺎﻫ ﹰ
ﱠﰒ ﺃﻳﻬﺎ ﺍﻟﻘﺎﺭﺉ ،ﺍﺭﺟﻊ ﺍﻟﺒﺼ ﺮ ﺇﱃ ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﰲ ﺍﳉﺒﺎﻝ ﺍﻟﻴﻮﻡ ،ﻓﻠﻦ ﺗ ِ
ﻕ!
ﻑ ﲟﺠﺎﻟﺴﺘﻪ ﻟﺒﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﺑﺮﻫ ﹰﺔ ﻣﻦ ﺣﻴﺎﺗﻪ ،ﻓﻬﻮ ﳍﻢ ﺍﻵﻥ ﻋﺎ
ﻭﻟﻮ ﻛﺎﻥ ﻓﻴﻬﻢ ﻣﻦ ﻋﺮ
ﻭﺫﺍﻙ ﺍﻟﺬﻱ ﺍﺑﺘﻠﻲ ﺑﻔﻜﺮﻫﻢ ﻓﻠﻴﺴﺄﻝ ﻧـﻔـﺴﻪ ـ ﻭﻳﺎ ﻟﻴﺘﻪ ﺳﺄﻟـﻬﺎ ﻗﺒﻞ ﺍﻵﻥ ـ :ﻣﻦ ﻫﻢ ﺍﻟﻌﻠﻤﺎﺀ
ﺍﻟﻜﺒﺎﺭ ﺍﻟﺬﻳﻦ ﻳﺆﻳﺪﻭﻢ؟ ﻭﻟﻮ ﻛﺎﻥ ﺻﺪﻗﹰﺎ ﻣﺎ ﻳﻘﺎﻝ :ﺑﺄ ﱠﻥ ﻓﻼﻧﹰﺎ ﺃﻓﺘﺎﻫﻢ ﺑﺬﻟﻚ ،ﻓﻠﻤﺎﺫﺍ ﻻ ﻳﻮﺟﺪ ﰲ
)(3
ﺻﻔﻮﻓﻬﻢ؟ ﻭﳌﺎﺫﺍ ﱂ ﺗ ﺪﻭﻥ ﻓﺘﺎﻭﺍﻫﻢ ﺃﻭ ﺗﺴﻤﻊ ﻋﻠﻰ ﺍﻷﻗﻞﱢ؟ .
ﺃ ﻣﺎ ﺃﻥ ﻳﺘﻌﻠﱠﻖ ﺑﻌﻀﻬﻢ ﺑﻔﺘﻮﻯ ﻋﺪﻧﺎﻥ ﻋﺮﻋﻮﺭ ﺃﻭ ﺃﰊ ﻗﺘﺎﺩﺓ ﺍﻟﻔﻠﺴﻄﻴﲏ ﻭﻣﻦ ﻋﻠﻰ ﺷﺎﻛﻠﺘﻬﻤﺎ ،ﻓﻬﻮ
ﺩﻟﻴ ﹸﻞ ﺍﻹﻓﻼﺱِ؛ ﻷﻧﻬﻢ ـ ﻣﻦ ﺳﻮﺀ ﺍﻟﺘﻮﻓﻴﻖ ـ ﻟﹶﻢ ﺗﻨﺸﺮﺡ ﺻﺪﻭﺭﻫﻢ ﻹﲨﺎﻉ ﺃﻛﺎﺑﺮ ﺍﻟﻌﻠﻤﺎﺀ ،ﻭﻗﻔﺰﻭﺍ ﺇﱃ
ﺴﺘ ﺒ ِﺪﻟﹸﻮ ﹶﻥ ﺍﻟﱠﺬِﻱ ﻫ ﻮ
ﺴ ﻦ ﻇﻨﻪ ﻓﻴﻬﻢ ﻟﻦ ﻳﺰﻳﺪ ﻋﻠﻰ ﻭﺻﻔﻬﻢ ﺑﻄﻠﺒﺔ ﺍﻟﻌﻠﻢ }ﹶﺃﺗ
ﻓﺘﺎﻭﻯ ﻣﺸﺒﻮﻫِﲔ ،ﻣﻦ ﺣ
ﹶﺃ ﺩﻧﻰ ﺑِﺎﻟﱠﺬِﻱ ﻫ ﻮ ﺧ ﻴ ﺮ{؟! ]ﺍﻟﺒﻘﺮﺓ .[61
ﺐ ﺍﳊ ﻖ ﻋﻦ ﺍﻷﻛﺎﺑﺮ ﻟﻴﻘِﺒ ﹶﻞ ﻋﻠﻰ ﺍﻷﺻﺎﻏﺮ ،ﻭﻻ ﺳﻴﻤﺎ ﰲ
ﺽ ﻃﺎﻟ
ﻭﻫﻞ ﻣﻦ ﺍﻟﻌﻘﻞ ﰲ ﺷﻲﺀ ﺃﻥ ﻳﻌﺮ
) (1ﺭﻭﺍﻩ ﺍﻟﻄﱪﺍﱐ ) 312/10ـ ،(313ﻭﺍﳊﺎﻛﻢ ) ،(150/2ﻭﻏﲑﳘﺎ ،ﺑﺈﺳﻨﺎﺩ ﺣﺴﻦ.
) (2ﺍﻧﻈﺮ :ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﻻﺑﻦ ﺣﺠﺮ ).(345/13
ﻼ ﻣﻦ ﻃﻠﺒ ِﺔ ﺍﻟﻌﻠﻢ ﻳﺴﺘﻔﺘﻴﻪ ﰲ ﺑﻌﺾ ﻣﺴﺎﺋﻞ ﺍﻟﺼﻼﺓ ﻭﻛﻴﻔﻴﺔ ﺃﺩﺍﺀ ﺻﻼﺓ
) (3ﺫﹶﻛﺮ ﱄ ﺃﺣ ﺪ ﺍﻟﺜﻘﺎﺕ ﺃ ﱠﻥ ﺃﺣ ﺪ ﻫﺆﻻﺀ ﺍﻟﺜﹸﻮﺍﺭ ﺃﺗﻰ ﺭﺟ ﹰ
ﺍﳋﻮﻑ؟ ﻭﺃﺧﱪﻩ ﺃﻧﻪ ﻣﺮ ﺳ ﹲﻞ ﻣﻦ ِﻗﺒﻞ )ﺍﺎﻫﺪﻳﻦ!( ﺍﳌﺨﺘﻔﲔ ﰲ ﺍﳉﺒﺎﻝ! ﻓﺄﺟﺎﺑﻪ ﺑﻘﻮﻟﻪ:
ﻳﺎ ﺃﺑﻨﺎﺀ )ﻛﺬﺍ ﻭﻛﺬﺍ!( ،ﺃﻣﺎ ﺍﻟﺪﻣﺎﺀ ﺍﻟﱵ ﺍﺳﺘﺒﺤﺘﻤﻮﻫﺎ ﻓﻘﺪ ﻭﺟﺪﺗﻢ ﳍﺎ ﺍﻟﻔﺘﻮﻯ ﺍﳉﺎﻫﺰﺓ ﻋﻨﺪﻛﻢ! ﻭﺃﻣﺎ ﺻﻼﺓ ﺍﳋﻮﻑ ﻭﺗﺮﻗﻴﻊ
ﺐ ﻣﻦ ﺍﻟﻌﻠﻢ!
ﺍﻟﺼﻼﺓ ﻓﺠﺌﺘﻢ ﺗﺴﺄﻟﻮﻥ ﻋﻨﻬﺎ؟! ﻓﺎﺭﺟﻌﻮﺍ ﺇﱃ ﻣﻦ ﺃﻓﺘﺎﻛﻢ ﰲ ﺍﻟﺪﻣﺎﺀ ﻓﻠﻴ ﹾﻔﺘِﻜﻢ ﰲ ﺍﻟﺼﻼﺓ ﺇﻥ ﻛﺎﻥ ﻋﻨﺪﻩ ﻧﺼﻴ
–124@åß@21@òzÐ
ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﺍﻟﻌﻈﻴﻢ؟ ﻭﻟﻜﻦ ﺍﻷﻣﺮ ﻭﻗﻊ ﻛﻤﺎ ﺃﺧﱪ ﺭﺳﻮ ﹸﻝ ﺍﷲ ،ﺣﻴﺚ ﻗﺎﻝ )) :ﺇﻥﱠ ﻣِﻦ ﺃﺷﺮﺍﻁ
)(1
ﺲ ﺍﻟﻌﻠ ﻢ ﻋﻨﺪ ﺍﻷﺻﺎﻏﺮ (( .
ﺍﻟﺴﺎﻋﺔ ﺃﻥ ﻳﻠﺘﻤ
ﻭﻟِﻲ ﻋﻠﻰ ﻛ ﱟﻞ ﻣﻦ ﺍﳌﺬﻛﻮ ﺭﻳﻦ ﺭ ﺩ ﻣﺴﺘﻘﻞﱞ ،ﻳﺴﺮ ﺍﷲ ﺗﺒﻴﻴﻀﻬﻤﺎ.
ﺏ ﻋﻦ ﻋﻠﻤﺎﺋِﻪ ﻫﻮ ﺃ ﻭ ﹸﻝ ﺷﺎﺭ ٍﺓ ﻟﻠﺒﺪﻋﺔِ ،ﻓﺈﺫﺍ ﺗِﺒ ﻊ ﺫﻟﻚ ﺍﻟﻄﻌ ﻦ ﻋﻠﻴﻬﻢ ﺃﻭ ﺗﻜﻔﲑﻫﻢ
ﺇ ﱠﻥ ﺍﺳﺘﻘﻼ ﹶﻝ ﺍﻟﺸﺒﺎ ِ
ﻼ ﺇﱃ ﻣﺎ ﺍﻧﻘﻄﻌﻮﺍ ﺩﻭﻧﻪ ﻓﻘﺪ ﲤﱠﺖ ﺧﺴﺎﺭﺗﻪ.
ﺃﻭ ﺗﺼﻮ ﺭ ﻧﻔﺴِﻪ ﻗﺎﺩﺭﹰﺍ ﻋﻠﻰ ﻣﺎ ﻋﺠﺰﻭﺍ ﻋﻨﻪ ،ﺃﻭ ﻭﺍﺻ ﹰ
ﻚ
ﻗﺎﻝ ﺍﺑﻦ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ ﺍﻟﺪﻣﺸﻘﻲ ـ ﺭﲪﻪ ﺍﷲ ـ )) :ﻟﹸﺤﻮ ﻡ ﺍﻟﻌﻠﻤﺎ ِﺀ ﻣﺴﻤﻮ ﻣﺔﹲ ،ﻭﻋﺎﺩ ﹸﺓ ﺍﷲ ﰲ ﻫ ﺘ ِ
)(2
ﺕ ﺍﻟﻘﻠﺐِ (( . ﷲ ﻗﺒ ﹶﻞ ﻣﻮﺗِﻪ ﲟﻮ ِ ﺽ ﻣﻨﺘﻘِﺼﻴﻬﻢ ﻣﻌﻠﻮﻣﺔﹲ ،ﻭﻣﻦ ﻭﻗﹶ ﻊ ﻓﻴﻬﻢ ﺑﺎﻟﺜﱠ ﹾﻠﺐِ ،ﺍﺑﺘﻼﻩ ﺍ ُ
ﺃﻋﺮﺍ ِ
ﻱ ﰲ ﻣﺼﺎﺩﻣ ِﺔ
ﺝ ﻋﻦ ﻓﺘﺎﻭﻯ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺍﻟﺬﻳﻦ ﻻ ﻳﺸﺎﺭﻛﻮﻢ ﺍﻟﺮﺃ
ﻭﻛﻮﻥ ﺍﻟﺸﺒﺎﺏ ﻳﺮﻏﺒﻮ ﹶﻥ ﰲ ﺍﳋﺮﻭ ِ
ﳊﻜﱠﺎﻡ ﺳﻨﺔ ﻗﺪﳝﺔ ﻟﻠﺨﻮﺍﺭﺝ؛ ﻓﻘﺪ ﺭﻭﻯ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻋﻠﻲ ﺍﻟﺮﺑﻌﻲ ﻗﺎﻝ )) :ﹶﻟﻤﺎ ﻛﺎﻧﺖ ﺍﻟﻔﺘﻨ ﹸﺔ ﻓﺘﻨﺔ ﺍﺑﻦ
ﺍﹸ
ﺝ ﺑ ﻦ ﻳﻮﺳﻒ ،ﺍﻧﻄﻠﻖ ﻋﻘﺒ ﹸﺔ ﺑﻦ ﻋﺒﺪ ﺍﻟﻐﺎﻓﺮ ﻭﺃﺑﻮ ﺍﳉﹶﻮﺯﺍﺀ ﻭﻋﺒﺪ ﺍﷲ ﺑ ﻦ ﻏﺎﻟﺐ ﰲ
ﺍﻷﺷﻌﺚ ،ﺇﺫ ﻗﺎﺗﻞ ﺍﳊﺠﺎ
ﻧ ﹶﻔ ٍﺮ ﻣﻦ ﻧﻈﺮﺍﺋﻬﻢ ،ﻓﺪﺧﻠﻮﺍ ﻋﻠﻰ ﺍﻟـﺤﺴﻦ ـ ﺃﻱ ﺍﻟﺒﺼﺮﻱ ـ ﻓﻘﺎﻟﻮﺍ :ﻳﺎ ﺃﺑﺎ ﺳﻌﻴﺪ! ﻣﺎ ﺗﻘﻮﻝ ﰲ ﻗﺘﺎﻝ
ﻫﺬﺍ ﺍﻟﻄﺎﻏﻴﺔ ﺍﻟﺬﻱ ﺳﻔﻚ ﺍﻟﺪ ﻡ ﺍﳊﺮﺍﻡ ،ﻭﺃ ﺧ ﹶﺬ ﺍﳌﺎ ﹶﻝ ﺍﳊﺮﺍﻡ ،ﻭﺗﺮ ﻙ ﺍﻟﺼﻼﺓ ،ﻭﻓﻌﻞ ،ﻭﻓﻌﻞ ...؟ ﻗﺎﻝ:
)(3
ﺝ ، ...ﻗﺎﻝ :ﻓﻘﺎﻝ ﺍﳊﺴﻦ :ﹶﺃﺭﻯ ﺃﻥ ﻻ ﺗﻘﺎﺗﻠﻮﻩ؛ ﻓﺈﻧﻬﺎ ﺇﻥ ﺗﻜﻦ ﻋﻘﻮﺑ ﹰﺔ ﻣﻦ ﻭﺫﻛﺮﻭﺍ ﻣِﻦ ﻓﻌﻞ ﺍﳊﺠﺎ ِ
ﲑ
ﺍﷲ ﻓﻤﺎ ﺃﻧﺘﻢ ﺑﺮﺍﺩﻱ ﻋﻘﻮﺑ ِﺔ ﺍﷲ ﺑﺄﺳﻴﺎﻓﻜﻢ ،ﻭﺇﻥ ﻳﻜﻦ ﺑﻼﺀ ﻓﺎﺻﱪﻭﺍ ﺣﱴ ﳛﻜ ﻢ ﺍﷲ ،ﻭﻫﻮ ﺧ
)(4
ﺍﳊﺎﻛﻤﲔ .
)(5
ﻗﺎﻝ :ﻓﺨﺮﺟﻮﺍ ﻣِﻦ ﻋﻨﺪﻩ ﻭﻫﻢ ﻳﻘﻮﻟﻮﻥ :ﻧﻄﻴﻊ ﻫﺬﺍ ﺍﻟ ِﻌ ﹾﻠ ﺞ ؟!
) (1ﺭﻭﺍﻩ ﺍﺑﻦ ﺍﳌﺒﺎﺭﻙ ﰲ ﺍﻟﺰﻫﺪ ) ،(61ﻭﻏﲑﻩ ،ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﱐ ﰲ ﺍﻟﺼﺤﻴﺤﺔ ).(695
) (2ﺍﻟﺮ ﺩ ﺍﻟﻮﺍﻓﺮ ﻋﻠﻰ ﻣﻦ ﺯﻋﻢ ﺃ ﱠﻥ ﻣﻦ ﺃﻃﻠﻖ ﻋﻠﻰ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺷﻴ ﺦ ﺍﻹﺳﻼﻡ ﻛﺎﻓﺮ )ﺹ.(284:
ﺻﺒﺮﺍﹰ ،ﻓﺒﻠﻎ ﻣﺎﺋﺔ ﺃﻟﻒ ﻭﻋﺸﺮﻳﻦ ﺃﻟﻒ ﻗﺘﻴﻞ! (( .ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ
ﺝ
) (3ﻗﺎﻝ ﻫﺸﺎﻡ ﺑﻦ ﺣﺴﺎﻥ )) :ﹶﺃ ﺣﺼﻮﺍ ﻣﺎ ﻗﺘﻞ ﺍﳊﺠﺎ
) ،(2220ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﱐ ﰲ ﺻﺤﻴﺢ ﺍﻟﺴﻨﻦ.
ﷲ ﺍﺑﺘﻼﻛﻢ ﺑﺎﳊﺠﺎﺝ ﻭﻇﹸﻠﻤِﻪ ،ﻓﻌِﻼﺟﻪ ﺍﻟﺼﱪ؛ ﺑﺪﻟﻴﻞ ﺣﺪﻳﺚ ﻋﻮﻑ ﺑﻦ ﻣﺎﻟﻚ ﺍﻟﺴﺎﺑﻖ.
) (4ﻣﻌﻨﺎﻩ :ﺇﻥ ﻛﺎﻥ ﺍ ُ
ﷲ ﺳﻠﱠﻄﻪ ﻋﻠﻴﻜﻢ ﻋﻘﻮﺑ ﹰﺔ ﻟﻜﻢ ﻋﻠﻰ ﺫﻧﻮﺑﻜﻢ ،ﻓﻠﻦ ﺗﻐﺎﻟﺒﻮﺍ ﺍﷲ؛ ﻷﻧﻜﻢ ﻋﺼﻴﺘﻢ ﺍﷲ ﺷﺮﻋﺎﹰ ،ﻓﺴﻠﱠﻄﻪ ﻋﻠﻴﻜﻢ ﹶﻗﺪﺭﺍﹰ،
ﻭﺇﻥ ﻛﺎﻥ ﺍ ُ
ﺐ ﺍﻷﺻﻠﻲ ،ﺃﻻ ﻭﻫﻮ ﺍﻟﺬﻧﻮﺏ ﺑﺎﻟﺘﻮﺑﺔ ،ﻭﺍﻟﻀﺮﺍﻋ ِﺔ ﺇﱃ ﺍﷲ ،ﻳﺪ ﱡﻝ ﻋﻠﻰ
ﻓﺒﺪ ﹰﻻ ﻣﻦ ﺃﻥ ﺗﺸﻐﻠﻮﺍ ﺃﻧﻔﺴﻜﻢ ﲟﻮﺍﺟﻬﺘﻪ ،ﻓﻮﺍﺟﻬﻮﺍ ﺍﻟﺴﺒ
ﺝ ﻋﻠﻴﻜﻢ
ﷲ ﺍﳊﺠﺎ
ﺚ ﺟﺎﺀ ﻓﻴﻬﺎ ﺃ ﱠﻥ ﺍﳊﺴ ﻦ ﻗﺎﻝ )) :ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ! ﺇﻧﻪ ﻭﺍﷲ! ﻣﺎ ﺳﻠﱠﻂ ﺍ ُ
ﻫﺬﺍ ﺍﻟﺮﻭﺍﻳﺔ ﺍﻷﺧﺮﻯ ﻟﻠﻘﺼﺔ ،ﺣﻴ ﹸ
ﻉ (( ،ﺭﻭﺍﻩ ﺍﺑﻦ ﺳﻌﺪ ﰲ ﺍﻟﻄﺒﻘﺎﺕ )،(164/7
ﷲ ﺑﺎﻟﺴﻴﻒ ،ﻭﻟﻜﻦ ﻋﻠﻴﻜﻢ ﺍﻟﺴﻜﻴﻨ ﹶﺔ ﻭﺍﻟﺘﻀﺮ
ﺇﻻﱠ ﻋﻘﻮﺑﺔﹰ ،ﻓﻼ ﺗﻌﺎﺭﺿﻮﺍ ﺍ َ
ﻭﺍﺑﻦ ﺃﰊ ﺍﻟﺪﻧﻴﺎ ﰲ ﺍﻟﻌﻘﻮﺑﺎﺕ ) (52ﺑﺴﻨﺪ ﺻﺤﻴﺢ.
) (5ﺍﻟ ِﻌ ﹾﻠ ﺞ :ﻫﻮ ﺍﻟﺮﺟ ﹸﻞ ﻣﻦ ﻛﻔﺎﺭ ﺍﻟﻌﺠﻢ ﻭﻏﲑﻫﻢ ،ﻛﻤﺎ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﻻﺑﻦ ﺍﻷﺛﲑ )،(286/3
ﺠ ﹰﺔ
ﺣ ﻳﺠﺪﻭﺍ ﻭﻟﹶﻢ ﻫﻮﺍﻫﻢ، ﰲ ﺍﻟﺒﺼﺮﻱ ﺍﳊﺴﻦ ﺧﺎﻟﻔﻬﻢ ﺣﲔ ﺍﳋﻮﺍﺭﺝ ﻫﺆﻻﺀ ﺃ ﱠﻥ ﺃﻱ
–124@åß@22@òzÐ
)(1
. ﺏ! ﻗﺎﻝ :ﻭﺧﺮﺟﻮﺍ ﻣﻊ ﺍﺑﻦ ﺍﻷﺷﻌﺚ ،ﻗﺎﻝ :ﻓﻘﹸﺘﻠﻮﺍ ﲨﻴﻌﹰﺎ! ((
ﻗﺎﻝ :ﻭﻫﻢ ﻗﻮ ﻡ ﻋﺮ
ﺖ ﻣﺎ ﳛﺘﺎﺝ ﺇﱃ
ﻫﺬﺍ ،ﻭﹶﻟﻤﺎ ﻛﺎﻧﺖ ﻓﺘﺎﻭﻯ ﻫﺆﻻﺀ ﺍﻷﻓﺎﺿﻞ ﻣﺮﺗﺠﻠ ﹰﺔ ﻋﻠﻰ ﻏﲑ ﻣﻴﻌﺎﺩٍ ،ﻓﻘﺪ ﺧﺮﺟ
ﷲ
ﺖ ﺃﻗﻮﺍﻟﹶﻬﻢ ﺑﻨﺴﺒﺘِﻬﺎ ﺇﱃ ﻣﺼﺎﺩﺭﻫﺎ ،ﻭﺍ َ
ﺕ ﻟﺒﻌﺾ ﺃﻫ ِﻞ ﺍﻟﻌﻠﻢِ ،ﻭﻭﺛﱠﻘ
ﲣﺮﻳﺞٍ ،ﻣﻊ ﺗﻌﻠﻴﻖ ﻭﺟﻴ ٍﺰ ﺑﻨﻘﻞ ﻛﻠﻤﺎ ٍ
ﺹ ﻟﻪ ﻭﺣﺪﻩ ،ﻭﺍﳌﺘﺎﺑﻌ ﹶﺔ ﻟﻨﺒﻴﻪ ،ﻭﺃﻥ ﻳﺘﻘﺒﻞ ﻣﻨﺎ ،ﻭﺃﻥ ﻳﻌﺼ ﻢ ﺑﻠﺪﻧﺎ ﺧﺎﺻﺔ ﻣﻦ
ﺍﳌﺴﺆﻭ ﹶﻝ ﺃﻥ ﻳﺮﺯﻗﻨﺎ ﺍﻹﺧﻼ
ﺍﻟﻔﱳ ﻣﺎ ﻇﻬﺮ ﻣﻨﻬﺎ ﻭﻣﺎ ﺑﻄﻦ ،ﻭﺳﺎﺋﺮ ﺑﻼﺩ ﺍﳌﺴﻠﻤﲔ ،ﺇﻧﻪ ﲰﻴﻊ ﺍﻟﺪﻋﺎﺀ.
ﻭﻛﺘﺐ :ﻋﺒﺪ ﺍﳌﺎﻟﻚ ﺑﻦ ﺃﲪﺪ ﺭﻣﻀﺎﱐ
ﺍﳌﺪﻳﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ
ﰲ 7ﻣﻦ ﺫﻱ ﺍﻟﻘﻌﺪﺓ 1419ﻫـ
ﻟﻠﺮﺩ ﻋﻠﻴﻪ ،ﺃﺧﺬﻢ ﲪﻴ ﹸﺔ ﺍﻟﻘﻮﻣﻴﺔ ﺍﻟﻌﺮﺑﻴﺔ ،ﻓﻌﺎﺑﻮﻩ ﰲ ﻧﺴﺒﻪ! ﻭﻗﺪ ﻛﺎﻥ ـ ﺭﲪﻪ ﺍﷲ ـ ﻣﻦ ﹶﺃﺑﻮﻳﻦ ﻋﺒﺪﻳﻦ ﻣﻤﻠﻮﻛﹶﲔ.
) (1ﺭﻭﺍﻩ ﺍﺑﻦ ﺳﻌﺪ ﰲ ﺍﻟﻄﺒﻘﺎﺕ ) 163/7ـ ،(164ﻭﺍﻟﺪﻭﻻﰊ ﰲ ﺍﻟﻜﲎ ) (121/2ﺑﺴﻨ ٍﺪ ﺻﺤﻴﺢ.
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@ @áflß7þa@sÈi@À@áÜÈÛa@;Ýçc@Ž‹q>c
ﷲ ﺃﻥ ﻳﺘﻮﰱ ﺍﻟﺸﻴﺨﲔ ﺍﻷﻟﺒﺎﱐ ﻭﺍﺑﻦ ﺑﺎﺯ ﺣﱴ ﺃﺣﻴﺎ ﻤﺎ ﺃﻣﺔ:
ﺃﹶﰉ ﺍ ُ
ﻟﻘﺪ ﺍﺟﺘﻬ ﺪ ﺍﳊﺮﻛﻴﻮﻥ ـ ﻋﻠﻰ ﺑﻜﺮﺓ ﺃﺑِﻴﻬﻢ ـ ﰲ ﺍﳊﹶﻴﻠﻮﹶﻟ ِﺔ ﺑﲔ ﺍﻷ ﻣ ِﺔ ﻭﻋﻠﻤﺎﺋِﻬﺎ ﺍﳊﻘﻴﻘﻴﲔ ،ﻭﻛﺎﻧﻮﺍ
ﺠ ﺮ ﺍﻷﻛﺎﺫﻳﺐ.
ﻳﺸِﻴﻌﻮﻥ ﻋﻨﻬﻢ ﺃﹶﻓ
ﻭﻏﺮﺿﻬﻢ ﻣﻨﻬﺎ :ﺍﻟﺘﻨﻔﲑ ﻋﻨﻬﻢ.
ﻭﺩﻟﻴﻠﹸﻬﻢ ﻓﻴﻬﺎ :ﻣﺼﻠﺤﺔ ﺍﻟﺪﻋﻮﺓ ،ﺃﻱ ﺍﻟﻜﺬﺏ ﻟِﻤﺼﻠﺤﺔ ﺍﻟﺪﻋﻮﺓ ،ﻛﻤﺎ ﻗﺎﻝ ﺳﻠﻔﹸﻬﻢِ} :ﺇ ﹾﻥ ﹶﺃ ﺭ ﺩﻧﺎ ِﺇﻻﱠ
ِﺇ ﺣﺴﺎﻧﺎ ﻭﺗ ﻮﻓِﻴﻘﹰﺎ{!! ]ﺍﻟﻨﺴﺎﺀ .[62
ﻓﺘﺎﺭﺓ ﻳﺼِﻔﻮﻧﻬﻢ ﺑﺎﺴﻤﺔ!
ﻭﺗﺎﺭﺓ ﻳﺮﻣﻮﻢ ﺑﺎﳉﻬ ِﻞ ﺑﺎﻟﻮﺍﻗﻊ!!
ﻭﺗﺎﺭﺓ ﻳﻠﺤﻘﻮﻢ ﺑﺒﻐﻠﺔ ﺍﻟﺴﻠﻄﺎﻥ!!!
ﻭﻟﻴﺲ ﻟﺪﻯ ﻫﺆﻻﺀ ﻣﻦ ﺍﻟﺘﻘﻮﻯ ﻣﺎ ﻳﺮﺩﻋﻬﻢ ﻋﻦ ﻣﺜﻞ ﻫﺬﻩ ﺍﻻﻓﺘﺮﺍﺀﺍﺕ.
ﻭﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺍﻟﺘﻀﻴﻴﻖ ﺍﻟﺸﺪﻳ ِﺪ ﺍﻟﺬﻱ ﻳﻀﺮﺑﻪ ﻫﺆﻻﺀ ﺍﳊﺮﻛﻴﻮﻥ ﻋﻠﻰ ﺃﻭﻟﺌِﻚ ﺍﻷﻓﺬﺍ ِﺫ ﻣﻦ ﺃﻫﻞ
ﺱ ﺗﻬﻮِﻱ ﺇﻟﻴﻬﻢ ،ﻭﻻ ﺳِﻴﻤﺎ ﻋﻨﺪ ﺣﻠﻮ ِﻝ ﺍﻟﻨﻮﺍﺯِﻝ
ﺍﻟﻌِﻠﻢ ،ﻓﺈ ﱠﻥ ﺍﷲ ﺟﻌﻞ ﺍﻟﻌﺎﻗﺒ ﹶﺔ ﻟﹶﻬﻢ ،ﻭﺟﻌ ﹶﻞ ﺃﻓِﺌ ﺪﺓﹶ ﺍﻟﻨﺎ ِ
ﺕ ﻓﻴﻬﺎ ﺇ ﱠﻻ ِﻟ ﹶﺬﻭِﻱ
ﷲ ﺍﻟﺜﺒﺎ
ﺍﶈﻴﺮﺓ ،ﺍﻟﱵ ﺗﺮﻯ ﻓﻴﻬﺎ ﺃﺷﺒﺎ ﻩ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﻛ ﱢﻞ ﻭﺍ ٍﺩ ﻳﻬِﻴﻤﻮﻥ ،ﻭﱂ ﻳﻜﺘﺐ ﺍ ُ
ﺥ ﺍﺘﻬﺪﻳﻦ.
ﺍﻟﺮﺳﻮ ِ
ﺹ ﺍﻟﺸﺮﻉ.
ﺾ ﻣﻀﺎﺟ ﻊ ﺍﳌﺘﻔﻠﱢﺘﲔ ﻣﻦ ﻧﺼﻮ ِ
ﻭﻣِﻦ ﻫﺆﻻﺀ ﻫﺬﺍ ﺍﻟﺜﻼﺛﻲ ﺍﻟﻄﻴﺐ ﺍﻟﺬﻱ ﹶﺃﹶﻗ
ﺽ
ﺴﺘ ِﺮ ﺟﺮﺍِﺋﻤِﻬﻢ ﰲ ﺍﻟﺪﻣﺎﺀ ﻭﺍﻷﻋﺮﺍ ِ
ﱠﰒ ﺇﻧﻪ ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﺒﺬﹸﻝ ﻓﻴﻪ ﺍﻟﺜﻮﺭﻳﻮﻥ ﺟﻬﺪﻫﻢ ﻟ
ﺑﻔﹶﺘﺎﻭﻯ ﻣﺨﺘﺮﻋﺔ ﻣﻦ ﻋﻨﺪ ﺃﻧﻔﺴﻬﻢ ،ﻭﻳﻨﺴﺒﻮﺎ ﺇﱃ ﺍﻟﺜﻼﺛﻲ ﺍﻟﻄﻴﺐ؛ ﺗﻤﺮﻳﺮﹰﺍ ﻟﺸﻨﺎﻋﺎﻢ ،ﻭﺗﻜﺜﲑﹰﺍ
ﺴﻨ ِﺔ ﻫﺆﻻﺀ ﺍﻷﻓﺎﺿﻞ.
ﷲ ﺇ ﱠﻻ ﺃﻥ ﻳﺘ ﻢ ﻧﻮﺭﻩ ﻭﻳﻈ ِﻬ ﺮ ﻛﻠﻤﺘﻪ ﻋﻠﻰ ﺃﹾﻟ ِ
ﻟﺴﻮﺍﺩِﻫﻢ ،ﻓﻘﺪ ﺃﰉ ﺍ ُ
ﻭﺇ ﱠﻥ ﻓﺘﻨ ﹶﺔ ﺍﳉﺰﺍﺋﺮ ﻗﺪ ﺃﹶﺧﺬﺕ ﺍﻟﻴﻮ ﻡ ﰲ ﺍﻧﺤﺴﺎ ٍﺭ ﺳﺮﻳ ٍﻊ ـ ﻭﺍﳊﻤﺪ ﷲ ـ ﺑﻌﺪ ﺃﻥ ﺃﹸﺫﻳﻌﺖ ﻓﺘﺎﻭﺍﻫﻢ ﰲ
ﺸ ِﺔ.
ﻉ ﺍﳌﻮ ِﺣ
ﻚ ﺍﻟﺮﺑﻮ ِ
ﺗﻠ
ﹶﺫﻛﹶﺮ ﱄ ﺃﺣ ﺪ ﺍﻟﺜﻘﺎﺕ ﺃﻧﻪ ﺃﺗﺎﻩ ﺭ ﺟﻞﹲ ،ﻓﻘﺎﻝ ﻟﻪ :ﺃﻧﺎ ﻛﻨﺖ ﻣﻊ ﺍﳉﻤﺎﻋﺔ ﺍﳌﺴﻠﱠﺤﺔ ﰲ ﺟﺒﺎﻝ ﺍﳉﺰﺍﺋﺮ ،ﱠﰒ
ﺖ ﻋﻦ ﺍﻋﺘﻘﺎ ٍﺩ ﺟﺎﺯﻡ ،ﻗﺎﻝ :ﻭﺳﺄﻟﺘﻪ :ﻭﻣﺎ ﺳﺒﺐ ﺗﻮﺑﺘِﻚ؟ ﻓﻘﺎﻝ:
ﺖ ﻻ ﺧﻮﻓﹰﺎ ﻣﻦ ﺍﻟﺪﻭﻟﺔِ ،ﻭﻟﻜﻨﻨِﻲ ﺗﺒ
ﺗﺒ
ﺕ ﻣﺠﻠﺔ )) ﺍﻟﺴﻠﻔﻴﺔ (( ﺍﻟﺴﻌﻮﺩﻳﺔ ،ﻭﻛﺎﻥ ﻓﻴﻬﺎ ﻣﻮﺿﻮﻉ ﺍﳉﺰﺍﺋﺮ ،ﻭﻣﻦ ﻣﻮﺿﻮﻋﺎﺎ ﻋﻨﻮﺍﻥ ﻛﺒﲑ ﻓﻴﻪ:
ﻗﺮﺃ
ﻻ ﺟﻬﺎﺩ ﰲ ﺍﳉﺰﺍﺋﺮ ،ﺇﻧﻤﺎ ﻫﻲ ﺛﻮﺭﺓ ﺧﻮﺍﺭﺝ! ﻗﺎﻝ :ﻭﻗﺮﺃ
ﺕ ﻓﻴﻬﺎ ﻓﺘﺎﻭﻯ ﻟﻜﺒﺎﺭ ﺍﻟﻌﻠﻤﺎﺀ :ﺍﻷﻟﺒﺎﱐ ﻭﺍﺑﻦ
ﻚ ﺃ ﱠﻥ ﺍﻟﻌﻠﻤﺎﺀ ﻛﻠﱠﻬﻢ ﻣﻌﻨﺎ؛ ﻷ ﱠﻥ ﺭﺅﻭﺱ ﲨﺎﻋﺘﻨﺎ
ﺑﺎﺯ ،ﻭﻛﺎﻧﺖ ﻣﻘﻨﻌﺔ ،ﻣﻊ ﺍﻷﺳﻒ ﻓﻘﺪ ﻛﻨﺎ ﻣﻦ ﻗﺒ ﹸﻞ ﻻ ﻧﺸ
ﻛﺎﻧﻮﺍ ﻳﺰﻋﻤﻮﻥ ﺫﻟﻚ!! ﻗﺎﻝ :ﻭﺃﻣﺜﺎﱄ ﻛﺜﲑ.
ﻗﻠﺖ :ﻭﻗﺪ ﻛﺎﻥ ﳍﺬﻩ ﺍﻟﻔﺘﺎﻭﻯ ﺍﻷﺛﺮ ﺍﻟﺒﺎﻟﻎ ﰲ ﺗﻮﺑﺔ ﺍﻟﻜﺜﲑ ﻣﻦ ﻫﺆﻻﺀ ﺍﻟﺜﻮﺍﺭ؛ ﻓﺈﻧﻪ ﺑﻌﺪ ﺃﻥ ﻗﺎﻡ ﺑﻌﺾ
ﺍﳌﺴﺆﻭﻟﲔ ﰲ ﺍﳉﺰﺍﺋﺮ ﺑﺴﻌﻲ ﻣﺸﻜﻮﺭ ﰲ ﺇﺫﺍﻋﺔ ﻫﺬﻩ ﺍﻟﻔﺘﺎﻭﻯ ﻋﻠﻰ ﺷﺎﺷﺔ ﺍﻟﺘﻠﻔﺰﻳﻮﻥ ،ﺭﺟﻊ ﺑﺴﺒﺒﻬﺎ
ﺁﻻﻑ ،ﺣﺘﻰ ﺇﻧﻪ ﺍﺗﺼﻞ ﰊ ﻭﺍﺣﺪ ﻣﻦ ﻫﺆﻻﺀ ﺍﻟﺘﺎﺋﺒﲔ ،ﻭﺫﻛﺮ ﱄ ﺃ ﱠﻥ ﺃﻟﻔﹰﺎ ﻣﻨﻬﻢ ﻗﺪ ﻭﺿﻌﻮﺍ ﺃﺳﻠﺤﺘﻬﻢ،
ﷲ ﺍﳍﺪﺍﻳ ﹶﺔ ﻟﻠﺠﻤﻴﻊ.
ﻭﺳﻠﱠﻤﻮﺍ ﺃﻧﻔﺴﻬﻢ ،ﻫﺬﺍ ﰲ ﺃﻭﻝ ﺩﻓﻌﺔ! ﻧﺴﺄﻝ ﺍ َ
ﻚ ﹶﻛﺘ ﺒﻨﺎ ﻋﻠﹶﻰ ﺑﻨِﻲ ِﺇ ﺳﺮﺍﺋِﻴ ﹶﻞ
ﻭﻫﻜﺬﺍ ﻓﺈ ﱠﻥ ﺣﻴﺎ ﹶﺓ ﺍﻟﻌﻠﻤﺎﺀ ﺣﻴﺎ ﹸﺓ ﹸﺃ ﻣ ِﻤﻬِﻢ ،ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃِ } :ﻣﻦ ﹶﺃ ﺟ ِﻞ ﹶﺫِﻟ
ﺱ ﺟﻤِﻴﻌﺎ ﻭ ﻣ ﻦ ﹶﺃ ﺣﻴﺎﻫﺎ ﹶﻓ ﹶﻜﹶﺄﻧﻤﺎ
ﺽ ﹶﻓ ﹶﻜﹶﺄﻧﻤﺎ ﹶﻗﺘ ﹶﻞ ﺍﻟﻨﺎ
ﺲ ﹶﺃ ﻭ ﹶﻓﺴﺎ ٍﺩ ﻓِﻲ ﺍ َﻷ ﺭ ِ
ﹶﺃﻧ ﻪ ﻣﻦ ﹶﻗﺘ ﹶﻞ ﻧ ﹾﻔﺴﺎ ِﺑ ﻐﻴِ ﺮ ﻧ ﹾﻔ ٍ
ﺱ ﺟﻤِﻴﻌﺎ{ ]ﺍﳌﺎﺋﺪﺓ .[32
ﹶﺃ ﺣﻴﺎ ﺍﻟﻨﺎ
ﻭﻗﺎﻝ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ )) :ﻫﻞ ﺗﺪﺭﻭﻥ ﻛﻴﻒ ﻳﻨﻘﺺ ﺍﻹﺳﻼﻡ؟ ﻗﺎﻟﻮﺍ :ﻛﻴﻒ؟ ﻗﺎﻝ... :
ﻒ
ﺏ ﻣﻦ ﻃﻮﻝ ﺍﻟﻠﺒﺲ ،ﻭﻗﺪ ﻳﻜﻮﻥ ﰲ ﺍﻟﻘﺒﻴﻠﺔ ﻋﺎﳌﺎﻥ ،ﻓﻴﻤﻮﺕ ﺃﺣﺪﳘﺎ ﻓﻴﺬﻫﺐ ﻧﺼ ﻛﻤﺎ ﻳﻨﻘﺺ ﺍﻟﺜﻮ
) (1
ﺐ ﻋﻠﻤﻬﻢ ﻛﻠﱡﻪ (( .
ﻋﻠﻤﻬﻢ ،ﻭﳝﻮﺕ ﺍﻵﺧ ﺮ ﻓﻴﺬﻫ
ﺕ ﺍﻟﺮﺟﻞ ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ،ﻓﻜﺄﻧﻤﺎ
ﻭﻗﺎﻝ ﺃﻳﻮﺏ ﺍﻟﺴﺨﺘﻴﺎﱐ ـ ﺭﲪﻪ ﺍﷲ ـ )) :ﺇﻧﻪ ﹶﻟﻴﺒﻠﹸﻐﲏ ﻣﻮ
) (2
ﻂ ﻋﻀ ﻮ ﻣﻦ ﺃﻋﻀﺎﺋﻲ (( .
ﻳﺴﻘ ﹸ
ﺴ ﺮ ﻣﻦ ﻣﻮﺕ ﻋﺎﻟِﻢ
ﺕ ﻗﺒﻴﻠﺔ ﹶﺃﻳ
ﺕ ﺍﻟﻌﺎﱂ ﻣﺼﻴﺒ ﹲﺔ ...ﻭﻣﻮ
ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ـ ﺭﲪﻪ ﺍﷲ ـ )) :ﻣﻮ
) (3
(( .
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﻭﻻ ﻓﺮﺱ ﳝﻮﺕ ﻭﻻ ﺑﻌ ﲑ ﻟﻌﻤﺮﻙ ﻣﺎ ﺍﻟﺮﺯﻳﺔ ﹶﻓ ﹾﻘ ﺪ ﻣﺎ ٍﻝ
ﻳﻤﻮﺕ ﺑِﻤﻮﺗﻪ ﺧ ﹾﻠ ﻖ ﻛﺜ ﲑ ﺺ
ﻭﻟﻜـﻦ ﺍﻟﺮﺯﻳﺔ ﹶﻓ ﹾﻘ ﺪ ﺷﺨ ٍ
) (1ﺭﻭﺍﻩ ﺍﻟﻄﱪﺍﱐ ،ﻭﺍﳋﻄﻴﺐ ﰲ ﺍﻟﻔﻘﻴﻪ ﻭﺍﳌﺘﻔﻘﻪ ) ،(147ﻭﻫﻮ ﺣﺴﻦ.
) (2ﺭﻭﺍﻩ ﳛﲕ ﺑﻦ ﻣﻌﲔ ﰲ ﻓﻮﺍﺋﺪﻩ )/2ﺭﻗﻢ ،(102ﻭﺃﲪﺪ ﰲ ﺍﻟﻌﻠﻞ ﺑﺮﻭﺍﻳﺔ ﻋﺒﺪ ﺍﷲ ) ،(93ﻭﺍﺑﻦ ﺃﰊ ﺍﻟﺪﻧﻴﺎ ﰲ ﺍﻹﺷﺮﺍﻑ ﰲ
ﻣﻨﺎﺯﻝ ﺍﻷﺷﺮﺍﻑ ) ،(484ﻭﺃﺑﻮ ﻧﻌﻴﻢ ﰲ ﺍﳊﻠﻴﺔ ) ،(9/3ﻭﺍﻟﻼﻟﻜﺎﺋﻲ ﰲ ﺷﺮﺡ ﺃﺻﻮﻝ ﺍﻻﻋﺘﻘﺎﺩ ) ،(29ﻭﻫﻮ ﺻﺤﻴﺢ.
) (3ﻣﻔﺘﺎﺡ ﺩﺍﺭ ﺍﻟﺴﻌﺎﺩﺓ ).(68/1
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ﺍﻟﺴﻠﻔﻴﺔ :ﺳﻴﺠﺪ ﺍﻟﻘﺎﺭ
ﺉ ﺍﻟﻮﺛﺎﺋﻖ ﺍﻟﺼﺤﻔﻴﺔ ﻫﻨﺎ ﺗﺮﺩﺩ ﻛﻠﻤﺔ )) ﺍﻟﺴﻠﻔﻴﺔ (( ،ﻭﻟﻴﻌﻠﹶﻢ ﺃ ﱠﻥ ﺍﳌﻘﺼﻮ ﺩ ﻣﻨﻬﺎ
ﻋﻨﺪﻫﻢ ﻫﻮ ﻫﺆﻻﺀ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺬﻳﻦ ﺗﻘﺮﺃ ﻓﺘﺎﻭﺍﻫﻢ ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻭﻣﻦ ﻫﻮ ﻋﻠﻰ ﻣﻨﻬﺠِﻬﻢ.
ﻒ ﺍﻟﺼﺎﱀ ﻟﻠﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ،ﻭﻫﻢ ﺍﻟﺼﺤﺎﺑﺔ
ﻭﺍﻟﺴﻠﻔﻴ ﹸﺔ ﺗﺮ ِﺟ ﻊ ﰲ ﻣﻌﻨﺎﻫﺎ ﺍﻟﻌﺎﻡ ﺇﱃ ﺍﺗﺒﺎﻉ ﻓﻬﻢ ﺍﻟﺴﻠ ِ
ﺲ ﲨﻌﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ ﺍﳉﺰﺍﺋﺮﻳﲔ ﰲ ﻭﻗﺘﻪ ﺍﻹﻣﺎ ﻡ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺑﻦ
ﻭﻣﻦ ﺗﺒِﻌﻬﻢ ﺑﺈﺣﺴﺎﻥ ،ﻛﻤﺎ ﻗﺎﻝ ﺭﺋﻴ
ﺑﺎﺩﻳﺲ ﺭﲪﻪ ﺍﷲ:
)) ﺍﻹﺳﻼ ﻡ ﺇﻧﻤﺎ ﻫﻮ ﻛﺘﺎﺏ ﺍﷲ ﻭﺳﻨﺔ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﱠﻢ ﻭﻣﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﺳﻠﻔﹸﻬﺎ
) (1
ﻣﻦ ﺃﻫﻞ ﺍﻟﻘﺮﻭﻥ ﺍﻟﺜﻼﺛﺔ ﺍﳌﺸﻬﻮﺩ ﳍﻢ ﺑﺎﳋﲑﻳﺔ ﻋﻠﻰ ﻟﺴﺎﻥ ﺍﻟﺼﺎﺩﻕ ﺍﳌﺼﺪﻭﻕ (( .
ﻭﻫﻮ ـ ﺭﲪﻪ ﺍﷲ ـ ﻳﻌﲏ ﺑﺬﻟﻚ ﺃﻫ ﹶﻞ ﺍﻟﺴﻨﺔ؛ ﻓﻘﺪ ﺳﺌﻞ ﻋﻦ ﺩﻋﻮﺓ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ
ﺐ ﻣﺴﺘ ِﻘ ﱟﻞ ﰲ ﺍﻟﻌﻘﺎﺋﺪ؛ ﻓﺈ ﱠﻥ ﺃﺗﺒﺎﻋﻪ ﻛﺎﻧﻮﺍ ﻗﺒﻠﻪ ﻭﻻ ﺯﺍﻟﻮﺍ ﺇﱃ
ﻉ ﺇﱃ ﻣﺬﻫ ٍ
ـ ﺭﲪﻪ ﺍﷲ ـ ﻓﻘﺎﻝ )) :ﹶﻟ ﻢ ﻳﺪ
) (2
ﺍﻵﻥ ﺳﻨﻴﲔ ﺳﻠﻔﻴﲔ (( .
ﷲ ﻧﻌﻤﺘﻪ ﻋﻠﻰ ﺍﻟﻘﻄﺮ ﺍﳉﺰﺍﺋﺮﻱ؛
ﻭﻗﺎﻝ ﺧﻠﻴﻔﺘﻪ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﻟﺒﺸﲑ ﺍﻹﺑﺮﺍﻫﻴﻤﻲ ﺭﲪﻪ ﺍﷲ )) :ﺃ ﱠﰎ ﺍ ُ
ﲞﺘ ِﻢ ﺍﻷﺳﺘﺎﺫ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺑﻦ ﺑﺎﺩﻳﺲ ﻟﺘﻔﺴﲑ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻜﺮﱘ ﺩﺭﺳﹰﺎ ﻋﻠﻰ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺴﻠﻔﻴﺔ ...
ﻭﻻ ﻣﻌﲎ ﻟﺬﻟﻚ ﻛﻠﱢﻪ ﺇ ﱠﻻ ﺃ ﱠﻥ ﺇﺣﻴﺎ َﺀ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺴﻠﻔﻴﺔ ﺇﺣﻴﺎ ٌﺀ ﻟﻸﻣﺔ ﺍﻟﱵ ﺗﺪﻳﻦ ﺑﻪ
) (3
(( .
ﺺ ـ ﺃﻱ ﺍﻟﺪﻋﻮﺓ
ﺨ
ﻭﻗﺎﻝ ﺍﻟﻜﺎﺗﺐ ﺍﻟﻌﺎﻡ ﻟﻠﺠﻤﻌﻴﺔ ﺍﻟﺸﻴﺦ ﺍﻟﻌﺮﰊ ﺍﻟﺘﺒﺴﻲ ﺭﲪﻪ ﺍﷲ )) :ﺗﺘﻠ
ﺍﻹﺻﻼﺣﻴﺔ ـ ﰲ ﺩﻋﻮﺓ ﺍﳌﺴﻠﻤﲔ ﺇﱃ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻌﻤﻞ ﺑﻜﺘﺎﺏ ﺭﺑﻬﻢ ﻭﺳﻨﺔ ﻧﺒﻴﻬﻢ ﻭﺍﻟﺴﻴﺮ ﻋﻠﻰ ﻣﻨﻬﺎﺝ
) (4
ﺳﻠﻔﻬﻢ ﺍﻟﺼﺎﱀ (( .
ﺸﺪ ﺍﻟﻄﻴﺐ ﺍﻟﻌﻘﱯ ـ ﻭﻫﻮ ﺃﺣﺪ ﻛﺒﺎﺭ ﻋﻠﻤﺎﺀ ﺍﳉﻤﻌﻴﺔ ـ ﺭﲪﻪ ﺍﷲ:
ﻭﺃﻧ
ﻳﺒﺘﻐﻲ ﻣﻨﻲ ﻣﺎ ﻳﺤﻮﻱ ﺍﻟﻔﺆﺍ ﺩ ﺃﻳﻬﺎ ﺍﻟﺴـﺎﺋِـ ﹸﻞ ﻋـﻦ ﻣﻌﺘﻘﹶـﺪﻱ
) (1ﺁﺛﺎﺭ ﺍﻹﻣﺎﻡ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺑﻦ ﺑﺎﺩﻳﺲ ).(73/5
) (2ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ ).(32/5
) (3ﻣﻦ ﻣﻘﺪﻣﺘﻪ ﻟﺘﻔﺴﲑ ﺍﺑﻦ ﺑﺎﺩﻳﺲ )ﺹ.(13:
) (4ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺸﺮﻙ ﻭﻣﻈﺎﻫﺮﻩ ﳌﺒﺎﺭﻙ ﺍﳌﻴﻠﻲ )ﺹ.(5:
) (1
ﻭﺍﻋﺘﻘﺎﺩﻱ ﺳﻠﹶـ ِﻔﻲ ﺫﻭ ﺳﺪﺍ ﺩ ﱯ ﺍﳌﹸﺼﻄﻔﻰ
ﻉ ﺍﻟﻨ
ﻣﺬﻫﺒِﻲ ﺷﺮ
ﻗﺎﻝ ﺍﺑﻦ ﺃﰊ ﺯﻳﺪ ﺍﻟﻘﲑﻭﺍﱐ ـ ﺷﻴﺦ ﺍﳌﺎﻟﻜﻴﺔ ﰲ ﻭﻗﺘﻪ ﻭﺍﳌﺸﻬﻮﺭ ﺑﺼﺎﺣﺐ ﺍﻟﺮﺳﺎﻟﺔ ﺭﲪﻪ ﺍﷲ ـ)) :
ﱀ ﺗﺄﻭﻟﻨﺎﻩ ،ﻭﻣﺎ ﻋﻤﻠﻮﺍ
ﻒ ﺍﻟﺼﺎ ﹸ
ﺍﻟﺘﺴﻠﻴ ﻢ ﻟﻠﺴﻨﻦ ،ﻻ ﺗﻌﺎﺭﺽ ﺑﺮﺃﻱ ،ﻭﻻ ﺗﺪﺍﹶﻓﻊ ﺑﻘﻴﺎﺱ ،ﻭﻣﺎ ﺗﺄﻭﻟﻪ ﻣﻨﻬﺎ ﺍﻟﺴﻠ
ﺴﻌﻨﺎ ﺃﻥ ﻧﻤﺴِﻚ ﻋﻤﺎ ﺃﻣﺴﻜﻮﺍ ،ﻭﻧﺘﺒِﻌﻬﻢ ﻓﻴﻤﺎ ﺑﻴﻨﻮﺍ ،ﻭﻧﻘﺘﺪﻱ ﻢ ﻓﻴﻤﺎ
ﺑﻪ ﻋ ِﻤﻠﹾﻨﺎﻩ ،ﻭﻣﺎ ﺗﺮﻛﻮﻩ ﺗﺮﻛﻨﺎﻩ ،ﻭﻳ
) (2
ﺝ ﻋﻦ ﲨﺎﻋﺘﻬﻢ ﻓﻴﻤﺎ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻪ ﺃﻭ ﺗﺄﻭﻳﻠﻪ (( . ﺍﺳﺘﻨﺒﻄﻮﻩ ﻭﺭﺃﻭﻩ ﰲ ﺍﳊﻮﺍﺩﺙ ،ﻭﻻ ﳔﺮ
ﺗﻨﺒﻴﻪ:
ﺕ ﻣﻦ ﺳﻮﻗﻲ ﻟﻜﻼﻡ ﻋﻠﻤﺎﺀ ﺍﻟﻘﻄﺮ ﺍﳉﺰﺍﺋﺮﻱ ـ ﺭﲪﻬﻢ ﺍﷲ ـ ﺑﻴﺎ ﹶﻥ ﺃ ﱠﻥ ﻫﺬﻩ ﺍﻟﺪﻋﻮ ﹶﺓ ﺍﳌﺒﺎﺭﻛﺔ
ﺃﺭﺩ
ـ ﺩﻋﻮﺓ ﺍﻟﺴﻨﺔ ﻭﺍﻟﺴﻠﻔﻴﺔ ـ ﻫﻲ ﺍﻟﺪﻋﻮﺓ ﺍﻷﺻﻴﻠﺔ ﰲ ﻫﺬﻩ ﺍﻟﺒﻼﺩ ،ﻭﺇﻥ ﺟﺎﺯﻑ ﻣﻦ ﺻﻠﻒ ،ﻭﻣﺎ ﻳﺮﻣﻴﻨﺎ
ﳋﻠﹾﻒ ﺍﻟﺬﻱ
ﺲ ﻭﺍﻧﺘﻬﺎﻙ ﺣﺮﻣﺔ ﻣﻦ ﺳﻠﻒ ،ﺇﻧﻤﺎ ﻫﻮ ﻣﻦ ﺯﻫﻢ ﺍ ﹶ
ﺐ ﺧﺎﻣ ٍ
ﺑﻪ ﺍﳋﺼﻮ ﻡ ﻣﻦ ﺍﻧﺘﺤﺎﻝ ﻣﺬﻫ ٍ
ﺧﻠﹶﻒ ،ﻭﺍﻷﻣﺮ ﷲ.
) (1ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ )ﺹ 305:ـ .(306
) (2ﺍﳉﺎﻣﻊ )ﺹ.(117:
–124@åß@27@òzÐ
@ @Zbèi@ùŠbÔÛa@flÑí‹Èm@ş†ìfl ã@LszjÛa@À@òuŠ‡¾a@Ý×bîa@KÈjÛ@õbcë@Œìߊ@ê‰ç
ﳉﻴﺎ (( :ﻫﻮ ﺗﺮﲨﺔ ﺣﺮﻓﻴﺔ ﻟﺜﻼﺛﺔ ﺣﺮﻭﻑ ﻻﺗﻴﻨﻴﺔ ﻫﻲ:
1ـ )) ﺍ ِ
G.I.A
ﻭﻫﻲ ﺍﺧﺘﺰﺍﻝ ﻟـ:
• ، G : Groupeﻭﻣﻌﻨﺎﻫﺎ :ﺍﳉﻤﺎﻋﺔ.
• ، I : Islamiqueﻭﻣﻌﻨﺎﻫﺎ :ﺍﻹﺳﻼﻣﻴﺔ.
• ، A : Armeﻭﻣﻌﻨﺎﻫﺎ :ﺍﳌﺴﻠﱠﺤﺔ.
Groupe Islamique Arme ﺍﳉﻤﺎﻋﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳌﺴﻠﱠﺤﺔ:
2ـ )) ﺍ َﻷِﻳﻴﺎﺱ (( :ﻭﻫﻮ ﺗﺮﲨﺔ ﺣﺮﻓﻴﺔ ﻟﺜﻼﺛﺔ ﺣﺮﻭﻑ ﻻﺗﻴﻨﻴﺔ ﺃﻳﻀﺎﹰ ،ﻫﻲ:
A.I.S
ﻭﻫﻲ ﺍﺧﺘﺰﺍﻝ ﻟـ:
• ، A : Armeeﻭﻣﻌﻨﺎﻫﺎ :ﺍﳉﻴﺶ.
• ، I : Islamiqueﻭﻣﻌﻨﺎﻫﺎ :ﺍﻹﺳﻼﻣﻴﺔ.
• ، S : Salutﻭﻣﻌﻨﺎﻫﺎ :ﺍﻹﻧﻘﺎﺫ.
ﺍﳉﻴﺶ ﺍﻹﺳﻼﻣﻲ ﻟﻺﻧﻘﺎﺫArmee Islamique du Salut :
3ـ )) ﺍﳉﻤﺎﻋﺔ ﺍﻟﺴﻠﻔﻴﺔ ﻟﻠﺪﻋﻮﺓ ﻭﺍﻟﻘﺘﺎﻝ (( ،ﻭﻫﻲ :ﺍﻟﱵ ﺗﺪﻋﻲ ﺍﻻﻧﺘﺴﺎ
ﺏ ﺇﱃ ﺍﻟﺪﻋﻮﺓ ﺍﻟﺴﻠﻔﻴﺔ
ﺍﳌﺒﺎﺭﻛﺔ ،ﻭﻫﻲ ﺍﻟﱵ ﺗﺴﺒﺒﺖ ﰲ ﻃﻮﻝ ﻋﻤﺮ ﺍﻟﻔﺘﻨﺔ؛ ﲟﺎ ﻛﺎﻧﺖ ﺗﻤﻮﻩ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﺍﻟﻄﻴﺒﲔ:
• ﻣﻦ ﺃﻧﻬﺎ ﻻ ﺗﻘﺘ ﹸﻞ ﺇ ﱠﻻ ﻣﻦ ﻳﺴﺘﺤ ﻖ ﺍﻟﻘﺘﻞ!
• ﻭﺃ ﱠﻥ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻌﻬﻢ ،ﺣﱴ ﺍﺿﻄ ﺮ ﺍﻟﻌﻠﻤﺎ ُﺀ ـ ﻭﺍﻟﻌﻠﻤﺎ ُﺀ ﺍﻟﺴﻠﻔﻴﻮﻥ ﺑﺎﻟﻀﺒﻂ ـ ﻟﻠﺮ ﺩ ﻋﻠﻴﻬﻢ ،ﻭﺍﻟﺘﱪﺅ
ﻣﻦ ﺩﻋﻮﺍﻫﻢ ،ﻣﻨﻬﻢ ﺍﻟﺬﻳﻦ ﺗﻘﺮﺃ ﳍﻢ ﻫﻬﻨﺎ ﻗﺮﻳﺒﹰﺎ.
ﺖ ﺃﻋﻤﺎ ﹶﻝ ﻫﺆﻻﺀ ﺍﳉﻤﺎﻋﺎﺕ ﺍﻟﺜﻼﺛﺔ ﰲ ﻣﻘﺪﻣﺔ ﺍﻟﻜﺘﺎﺏ ﲟﺎ ﺃﻏﲎ ﻋﻦ ﺇﻋﺎﺩﺗﻪ.
ﻫﺬﺍ ،ﻭﻗﺪ ﺳﺒﻖ ﺃ ﹾﻥ ﺑﻴﻨ
ﺖ ﺻﻔﺤﹰﺎ ﻋﻨﻬﺎ؛ ﻟﻀﻌﻒ ﻧﻔﻮﺫﻫﺎ ،ﺃﻭ ﻟﻌﺪﻡ ﺫِﻛﺮﻫﺎ ﰲ ﻫﺬﻩ ﺍﻟﻮﺛﺎﺋﻖ
ﻭ ﱠﰒ ﲨﺎﻋﺎﺕ ﺃﺧﺮﻯ ﺿﺮﺑ
ﺤﺘﺞ ﺇﱃ ﺍﻟﺘﻌﺮﻳﻒ ﺎ.
ﺍﳌﺼﻮﺭﺓ ﰲ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ،ﻓﻠﻢ ﻧ
ﺗﻨﺒﻴﻪ:
ﺕ ﻋﻠﻰ ﻫﺬﻩ ﺍﳌﺼﻮﺭﺍﺕ ﺍﻟﺼﺤﻔﻴﺔ،
ﻻ ﻳﺬﻫﺒ ﻦ ﺍﻟﻮﻫ ﻢ ﺑﻚ ـ ﺃﺧﻲ ﺍﻟﻘﺎﺭﺉ! ـ ﺇﱃ ﺃﻧﲏ ﺍﻋﺘﻤﺪ
ﻭﺇﻧﻤﺎ ﺻﻮﺭﺗﻬﺎ ﻫﻨﺎ؛ ﻟﺒﻴﺎﻥ ﺇﺷﺎﺩﺓ ﺍﻟﺘﺎﺋﺒﲔ ﻣﻦ ﺍﻟﻌﻤﻞ ﺍﳌﺴﻠﱠﺢ ﺑﻔﻀﻞ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺴﻠﻔﻴﲔ ﻋﻠﻴﻬﻢ.
ﺃﻣﺎ ﺃﺧﺒﺎ ﺭ ﻫﺬﻩ ﺍﳉﻤﺎﻋﺎﺕ ﻓﻘﺪ ﻋﺮﻓﺘﻬﺎ ﻋﻦ ﹶﻛﺜﹶﺐ؛ ﻷﻧﻪ ﻗﺪ ﺷﺎﻓﻬﲏ ﺎ ﺑﻌﻀﻬﻢ ،ﻛﻤﺎ ﺍﺗﺼﻞ ﰊ
ﺁﺧﺮﻭﻥ ﻫﺎﺗﻔﻴﺎ ...
–124@åß@29@òzÐ
’òzܾa@òÇbà§a@åß@köbm@ñ†bè
@ @
) (1
ﺍﻟﻌﺪﺩ ) ،(112ﺑﺘﺎﺭﻳﺦ 2 :ﲨﺎﺩﻯ ﺍﻟﺜﺎﻧﻴﺔ 1420ﻫـ، ﺟﺎﺀ ﰲ ﺟﺮﻳﺪﺓ )) ﺍﻟﺼﺤﺎﻓﺔ ((
ﺍﳌﻮﺍﻓﻖ ﻟـ 12ـ 9ـ 1999ﻫـ) ،ﺹ:(3:
) (2
)ﺹ ،(3:ﻭﻧﺼﻬﺎ: ﺷﻬﺎﺩﺓ ﻣﻦ ﺍﻟﻀﺎﺑﻂ ﺍﻟﺸﺮﻋﻲ ﻟـ )) ﻛﺘﻴﺒﺔ ﺍﳌﻮﺕ (( ﺑﺎﳌﻨﻄﻘﺔ ﺍﻟﻐﺮﺑﻴﺔ
)) ﻳﺜﲑ ﺍﳌﺪﻋﻮ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﻗﻀﻴ ﹶﺔ ﺍﻗﺘﻨﺎﻋﻬﻢ ﺑﺎﻟﺘﻮﺑﺔ ،ﻣﺸﲑﹰﺍ ﺇﱃ ﺧﻄﺎﺑﺎﺕ ﺭﺋﻴﺲ ﺍﳉﻤﻬﻮﺭﻳﺔ ﻋﺒﺪ
ﺸﻐﻒ ﻛﻤﺎ ﻳﻘﻮﻝ ،ﻭﻗﺪ ﹶﻓﻬِﻤﻨﺎ ﻣﻨﻬﺎ ﻭﺟﻮﺩ ﺿﻤﺎﻧﺎﺕ ﻟﻠﺘﺴﻠﻴﻢ ،ﻟﻜﻦ
ﺍﻟﻌﺰﻳﺰ ﺑﻮﺗﻔﻠﻴﻘﺔ ﺍﻟﱵ ﺍﺳﺘﻤﻌﻮﺍ ﺇﻟﻴﻬﺎ ﺑ
ﺍﻻﻗﺘﻨﺎﻉ ﰲ ﺣ ﺪ ﺫﺍﺗﻪ ﻣﻦ ﺧﻄﺎﺑﺎﺕ ﺍﻟﺮﺋﻴﺲ ﱂ ﻳﻜﻦ ﻟﻴﺘﺠﺎﻭﺯ 40ﺑﺎﳌﺎﺋﺔ ﰲ ﻛ ﱢﻞ ﺍﻷﺣﻮﺍﻝ ،ﻳﻀﻴﻒ
ﺍﻟﻀﺎﺑﻂ ﻟﻠﺠﻤﺎﻋﺔ ﻣﺆﻛﱢﺪﹰﺍ ﺃ ﱠﻥ ﺍﻟﻮﺳﻴﻠ ﹶﺔ ﺍﻟﻮﺣﻴﺪ ﹶﺓ ﻟﻼﻗﺘﻨﺎﻉ ﺑﺎﻟﺘﻮﺑﺔ ﻭﺍﻟﺘﺴﻠﻴﻢ ﺗﺒﻘﻰ ﻟﻠﺮﺳﺎﺋﻞ ﻭﺍﻟﻔﺘﺎﻭﻯ
ﻷﺷﻬﺮ ﻋﻠﻤﺎﺀ )ﺍﻟﺴﻠﻔﻴﺔ( ،ﻭﻋﻠﻰ ﺭﺃﺳﻬﻢ ﺍﳌﺮﺣﻮﻡ ﺍﺑﻦ ﺑﺎﺯ ،ﻭﺍﻟﻌﺜﻴﻤﲔ ،ﻭﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ ﺍﻷﻟﺒﺎﱐ ...
) (3
(( .
ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻼﹶﺣﻆ ﻓﻴﻪ ﺃ ﱠﻥ ﺍﻟﻌﻨﻮﺍﻥ ﺍﻟﺬﻱ ﻫﻮ )) ﻛﻨﺎ ﺿﺤﺎﻳﺎ ﻓﺘﺎﻭﻯ ﺍﻟﺴﻠﻔﻴﺔ (( ﻏ ﲑ ﻣﻄﺎﺑﻖ
ﻟﻠﻤﺤﺘﻮﻯ ،ﺑﻞ ﻓﻴﻪ ﻣﻜ ﺮ ﻛﹸﺒﺎﺭ؛ ﺇﺫ ﻳﻮﺣﻲ ﺃ ﱠﻥ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺴﻠﻔﻴﲔ ﻫﻢ ﺍﻟﺬﻳﻦ ﻭﺭﻃﻮﺍ ﻫﺆﻻﺀ ﺍﻟﺜﻮﺭﻳﲔ ﻓﻴﻤﺎ
ﺱ ﻣﻦ ﺍﻟﺪﻋﻮﺓ ﺍﳊﻘﻴﻘﻴﺔ )) ﺍﻟﺪﻋﻮﺓ ﺍﻟﺴﻠﻔﻴﺔ ((.
ﺗﻮﺭﻃﻮﺍ ﻓﻴﻪ ،ﻳﺮﻳﺪﻭﻥ ﺑﺬﻟﻚ ﺗﻨﻔﲑ ﺍﻟﻨﺎ ِ
ﻭﻻ ﺑ ﺪ ﺃﻥ ﺃﹸﺷﲑ ﻫﻨﺎ ﺑﺄ ﱠﻥ ﺍﻟﺪﻭ ﹶﻝ ﺍﻟﻐﺮﺑﻴﺔ ﺗﺒﺬ ﹸﻝ ﺟﻬﺪﻫﺎ ﻟﺼﺮﻑ ﺍﻟﻨﺎﺱ ﻋﻦ ﺍﻹﺳﻼﻡ ﺍﻟﺼﺤﻴﺢ؛ ﻭﺫﻟﻚ
ﺽ ﻋﻤﻞ ﺑﻌﺾ ﺍﳌﺴﻠﻤﲔ ﺍﳌﻨﺤﺮِﻓﲔ ،ﻓﺘﻀﺒﻂ ﻋﻨﻬﻢ ﺻﻮﺭﹰﺍ ﻣﻦ
ﻋﻦ ﻃﺮﻳﻖ ﺗﺸﻮﻳﻪ ﺻﻮﺭﺓ ﺍﻹﺳﻼﻡ ،ﺑﻌﺮ ِ
ﺍﻹﺟﺮﺍﻡ ﻛﺎﻟﻘﺘﻞ ﺑﺎﺳﻢ ﺍﳉﻬﺎﺩ ،ﺃﻭ ﺍﻟﺴﺮﻗﺔ ﺑﺎﺳﻢ ﺍﻟ ﹶﻔﻲﺀ )ﺃﻱ :ﺍﻟﻐﻨﺎﺋﻢ ﺍﻟﺒﺎﺭﺩﺓ( ،ﺃﻱ ﻳﺄﺧﺬﻭﻥ ﻣﺎ ﻳﺸﺎﺅﻭﻥ
ﻣﻦ ﺍﶈﻼﱠﺕ ﺍﻟﺘﺠﺎﺭﻳﺔ ﺑﻼ ﲦﻦ !!...
ﻼ ﻡ{ ]ﺁﻝ
ﷲ ﺍ ِﻹ ﺳ ﹶ
ﻓﻜﻤﺎ ﻻ ﳚﻮﺯ ﺃﻥ ﻳﻘﺎﻝ :ﻫﺬﺍ ﻫﻮ ﺍﻹﺳﻼﻡ ﺍﻟﺬﻱ ﻗﺎﻝ ﺍﷲ ﻓﻴﻪ} :ﺇﻥﱠ ﺍﻟﺪﻳ ﻦ ﻋِﻨ ﺪ ﺍ ِ
ﻋﻤﺮﺍﻥ ،[19ﻓﻜﺬﻟﻚ ﻻ ﳚﻮﺯ ﺃﻥ ﻳﻘﺎﻝ :ﻫﺬﻩ ﻫﻲ ﺩﻋﻮﺓ )ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ( ،ﺃﻭ )ﺍﻟﺴﻠﻔﻴﺔ( ،ﺃﻭ
ﻫﺬﻩ )ﻓﺘﺎﻭﻯ ﺍﻟﺴﻠﻔﻴﺔ!( ﻟﻠﺬﻳﻦ ﺍﻧﺘﺤﻠﻮﺍ ﻣﺬﻫﺐ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﺯﻭﺭﹰﺍ ﻭﻛﺬﺑﺎﹰ؛ ﻷ ﱠﻥ ﻣﻌﲎ )ﺍﻟﺴﻠﻔﻴﺔ(
ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﺍﻟﺪﻳﻦ ﺍﻟﺬﻱ ﻛﺎﻥ ﻋﻠﻴﻪ ﺳﻠﻔﹸﻨﺎ ﺍﻟﺼﺎﻟِﺢ ،ﻭﻫﻢ ﺍﻟﻄﺎﺋﻔﺔ ﺍﳌﻨﺼﻮﺭﺓ ﺍﻟﻮﺣﻴﺪﺓ؛ ﻷ ﱠﻥ ﺍﻟﺮﺳﻮ ﹶﻝ
ﻗﺎﻝ )) :ﻭﺇﻥﱠ ﻫﺬﻩ ﺍﳌﻠﱠ ﹶﺔ ﺳﺘﻔﺘﺮﻕ ﺇﱃ ﺛﻼﺙ ﻭﺳﺒﻌﲔ ،ﺛﻨﺘﺎﻥ ﻭﺳﺒﻌﻮﻥ ﰲ ﺍﻟﻨﺎﺭ ،ﻭﻭﺍﺣﺪﺓ ﰲ ﺍﳉﻨﺔ،
) (1ﺟﺮﻳﺪﺓ ﺟﺰﺍﺋﺮﻳﺔ ﻣﺴﺘﻘﻠﺔ.
) (2ﺳﻠﱠﻤﺖ ﻫﺬﻩ ﺍﻟﻜﺘﻴﺒ ﹸﺔ ﻧﻔﺴﻬﺎ ﻋﻠﻰ ﺑﻜﺮﺓ ﺃﺑﻴﻬﺎ ﰲ ﻣﻨﺘﺼﻒ ﺳﻨﺔ 1420ﻫـ.
) (3ﻫﺬﻩ ﺷﻬﺎﺩﺓ ﻣﻦ ﻭﺍﺣ ٍﺪ ﻣﻨﻬﻢ ،ﻭﺇ ﱠﻻ ﻓﺜ ﻢ ﺷﻬﺎﺩ ﹸﺓ ﻋﺸﺮﺍﺕ ﲟﺜﻞ ﻫﺬﺍ.
ﻭﺃﻣﺎ ﰲ ﻗﻮﳍﻢ ﻋﻦ ﻣﻴﺖ ﺍﳌﺴﻠﻤﲔ) :ﺍﳌﺮﺣﻮﻡ( ﻓﻤﺤ ﱡﻞ ﻧﻈﺮ ،ﻭﺇﻧﻤﺎ ﻳﻘﺎﻝ :ﺭﲪﻪ ﺍﷲ ،ﻭﻣﺎ ﺷﺎﻬﺎ ﻣﻦ ﺍﻷﺩﻋﻴﺔ.
) (1
. ﻭﻫﻲ ﺍﳉﻤﺎﻋﺔ (( ،ﻭﰲ ﺭﻭﺍﻳﺔ )) :ﻣﺎ ﺃﻧﺎ ﻋﻠﻴﻪ ﺍﻟﻴﻮﻡ ﻭﺃﺻﺤﺎﰊ ((
ﻭﻫﺬﺍ ﺍﻟﺬﻱ ﻋﻨﺎﻩ ﺇﻣﺎ ﻡ ﺩﺍﺭ ﺍﳍﺠﺮﺓ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ـ ﺭﲪﻪ ﺍﷲ ـ ﺑﻘﻮﻟﻪ:
) (2
ﺢ ﺃﻭﻟﹶﻪ (( .
ﺢ ﺁﺧ ﺮ ﻫﺬﺍ ﺍﻷﻣﺮ ﺇﻻﱠ ﻣﺎ ﺃﺻﻠ
)) ﻻ ﻳﺼﻠ
) (1ﺭﻭﺍﻩ ﺃﲪﺪ ) ،(102/4ﻭﺃﺑﻮ ﺩﺍﻭﺩ ) ،(4597ﻭﺍﻟﺘﺮﻣﺬﻱ ) ،(2642ﻭﻏﲑﻫﻢ ﻭﻫﻮ ﺻﺤﻴﺢ.
) (2ﺍﻧﻈﺮ :ﻣﺴﻨﺪ ﺍﳌﻮﻃﺄ ﻟﻠﺠﻮﻫﺮﻱ )ﻕ/138ﺏ( ،ﻭﺍﻟﺘﻤﻬﻴﺪ ﻻﺑﻦ ﻋﺒﺪ ﺍﻟﱪ ).(10/23
–124@åß@31@òzÐ
a@鼊@Œbi@åi@íÈÛa@‡jÇ@òß(ýÈÛa@ôëbnÏ
ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ
ﻓﺘﻮﻯ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺑﺎﺯ ﺭﲪﻪ ﺍﷲ
ﻣﻔﱵ ﻋﺎﻡ ﺍﳌﻤﻠﻜﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ ﻭﺭﺋﻴﺲ ﻫﻴﺌﺔ ﻛﺒﺎﺭ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺭﺋﻴﺲ ﺍﻟﻠﺠﻨﺔ ﺍﻟﺪﺍﺋﻤﺔ ﻟﻺﻓﺘﺎﺀ
ﻓﻘﺪ ﺳﺌﻞ ﺑـﻤﻜﺔ ﻳﻮﻡ ) (26ﻣﻦ ﺫﻱ ﺍﳊﺠﺔ )1414ﻫـ( ـ ﻭﻫﻮ ﻣﺴﺠﻞ ﰲ ﺍﻟﺘﻮﻋﻴﺔ
) (1
ﺍﻹﺳﻼﻣﻴﺔ ـ ﻋﻤﺎ ﻳﺄﰐ :
ﺍﻟﺴﺆﺍﻝ ﺍﻷﻭﻝ:
ﺍﳉﻤﺎﻋﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳌﺴﻠﹼﺤﺔ ﺑﺎﳉﺰﺍﺋﺮ ﹶﻗ ﻮﹶﻟﺘﻜﻢ ﺃﻧﻜﻢ ﺗﺆﻳﺪﻭﻥ ﻣﺎ ﺗﻘﻮﻡ ﺑﻪ ﻣﻦ ﺍﻏﺘﻴﺎﻻﺕ ﻟﻠﺸﺮﻃﺔ
ﻭﲪﻞ ﺍﻟﺴﻼﺡ ﻋﻤﻮﻣﺎﹰ ،ﻫﻞ ﻫﺬﺍ ﺻﺤﻴﺢ؟ ﻭﻣﺎ ﺣﻜﻢ ﻓﻌﻠﻬﻢ ﻣﻊ ﺫﻛﺮ ﻣﺎ ﺃﻣﻜﻦ ﻣﻦ ﺍﻷﺩﻟﹼﺔ ﺟﺰﺍﻛﻢ ﺍﷲ
ﺧﲑﺍ؟
ﺍﳉﻮﺍﺏ ﻣﻦ ﲰﺎﺣﺔ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﺑﻦ ﺑﺎﺯ:
)) ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ ﺍﳊﻤﺪ ﷲ ﻭﺻﻠﹼﻰ ﺍﷲ ﻭﺳﹼﻠﻢ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺃﺻﺤﺎﺑﻪ ﻭﻣﻦ
ﺍﻫﺘﺪﻯ ﺪﺍﻩ .ﺃﻣﺎ ﺑﻌﺪ:
ﻓﻘﺪ ﻧﺼﺤﻨﺎ ﺇﺧﻮﺍﻧﻨﺎ ﲨﻴﻌﹰﺎ ﰲ ﻛﻞ ﻣﻜﺎﻥ ـ ﺃﻋﲏ ﺍﻟﺪﻋﺎﺓ ـ ﻧﺼﺤﻨﺎﻫﻢ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻋﻠﻰ ﻋﻠﻢ ﻭﻋﻠﻰ
ﺑﺼﲑﺓ ﻭﺃﻥ ﻳﻨﺼﺤﻮﺍ ﺍﻟﻨﺎﺱ ﺑﺎﻟﻌﺒﺎﺭﺍﺕ ﺍﳊﺴﻨﺔ ﻭﺍﻷﺳﻠﻮﺏ ﺍﳊﺴﻦ ﻭﺍﳌﻮﻋﻈﺔ ﺍﳊﺴﻨﺔ ﻭﺃﻥ ﳚﺎﺩﻟﻮﺍ ﺑﺎﻟﱵ ﻫﻲ
ﺴﻨ ِﺔ ﻭﺟﺎ ِﺩﹾﻟﻬﻢ ﺑِﺎﻟﱠﱵ
ﳊﻚ ﺑِﺎﳊِ ﹾﻜ ﻤ ِﺔ ﻭﺍ ﹶﳌ ﻮ ِﻋ ﹶﻈ ِﺔ ﺍ ﹶ
ﻉ ﺇِﱃ ﺳﺒِﻴ ِﻞ ﺭﺑ
ﺃﺣﺴﻦ ،ﻋﻤﻼ ﺑﻘﻮﻝ ﺍﷲ ﺳﺒﺤﺎﻧﻪ} :ﺍ ﺩ
ﺴ ﻦ ﺇﻻﱠ
ﺏ ِﺇﻻﱠ ﺑِﺎﻟﱠﱵ ِﻫ ﻲ ﹶﺃ ﺣ
ﺴ ﻦ{ ]ﺍﻟﻨﺤﻞ ،[125ﻭﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ} :ﻭﻻ ﺗﺠﺎ ِﺩﻟﹸﻮﺍ ﹶﺃ ﻫ ﹶﻞ ﺍﻟ ِﻜﺘﺎ ِ
ِﻫ ﻲ ﹶﺃ ﺣ
ﺍﻟﱠﺬِﻳ ﻦ ﹶﻇ ﹶﻠﻤﻮﺍ ِﻣ ﻨﻬﻢ{ ]ﺍﻟﻌﻨﻜﺒﻮﺕ ،[46ﻓﺎﷲ ﺟ ﹼﻞ ﻭﻋﻼ ﺃﻣﺮ ﺍﻟﻌﺒﺎﺩ ﺑﺎﻟﺪﻋﻮﺓ ﺇﱃ ﺍﷲ ﻭﺃﺭﺷﺪﻫﻢ ﺇﱃ
ﺍﻟﻄﺮﻳﻘﺔ ﺍﳊﻜﻴﻤﺔ ،ﻭﻫﻲ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﷲ ﺑﺎﳊﻜﻤﺔ ﻳﻌﲏ ﺑﺎﻟﻌﻠﻢ :ﻗﺎﻝ ﺍﷲ ،ﻗﺎﻝ ﺭﺳﻮﻟﻪ ،ﻭﺑﺎﳌﻮﻋﻈﺔ ﺍﳊﺴﻨﺔ
ﻭﺟﺪﺍﳍﻢ ﺑﺎﻟﱵ ﻫﻲ ﺃﺣﺴﻦ ،ﻋﻨﺪ ﺍﻟﺸﺒﻬﺔ ﳛﺼﻞ ﺍﳉﺪﺍﻝ ﺑﺎﻟﱵ ﻫﻲ ﺃﺣﺴﻦ ﻭﺍﻷﺳﻠﻮﺏ ﺍﳊﺴﻦ ﺣﱴ ﺗﺰﻭﻝ
ﺍﻟﺸﺒﻬﺔ.
ﻭﺇﻥ ﻛﺎﻥ ﺃﺣﺪ ﻣﻦ ﺍﻟﺪﻋﺎﺓ ﰲ ﺍﳉﺰﺍﺋﺮ ﻗﺎﻝ ﻋﻨﻲ :ﻗﻠﺖ ﳍﻢ :ﻳﻐﺘﺎﻟﻮﻥ ﺍﻟﺸﺮﻃﺔ ﺃﻭ ﻳﺴﺘﻌﻤﻠﻮﻥ ﺍﻟﺴﻼﺡ
ﺾ ﺟﻠﺴﺎﺋﻪ ﻳﻮﻣﺌﺬ.
) (1ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻷﺳﺌﻠﺔ ﻣﻦ ﺇﻧﺸﺎﺋﻲ ،ﻭﻗﺮﺃﻫﺎ ﻋﻠﻰ ﲰﺎﺣﺔ ﺍﻟﺸﻴﺦ ﺑﻌ
) (1
. ﰲ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﷲ ﻫﺬﺍ ﻏﻠﻂ ﻟﻴﺲ ﺑﺼﺤﻴﺢ ﺑﻞ ﻫﻮ ﻛﺬﺏ
ﺇﻧﻤﺎ ﺗﻜﻮﻥ ﺍﻟﺪﻋﻮﺓ ﺑﺎﻷﺳﻠﻮﺏ ﺍﳊﺴﻦ :ﻗﺎﻝ ﺍﷲ ،ﻗﺎﻝ ﺭﺳﻮﻟﻪ ،ﺑﺎﻟﺘﺬﻛﲑ ﻭﺍﻟﻮﻋﻆ ﻭﺍﻟﺘﺮﻏﻴﺐ
ﻭﺍﻟﺘﺮﻫﻴﺐ ،ﻫﻜﺬﺍ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﷲ ﻛﻤﺎ ﻛﺎﻥ ﺍﻟﻨﱯ ﻭﺃﺻﺤﺎﺑﻪ ﰲ ﻣﻜﹼﺔ ﺍﳌﻜﺮﻣﺔ ﻗﺒﻞ ﺃﻥ ﻳﻜﻮﻥ ﳍﻢ
ﺳﻠﻄﺎﻥ ،ﻣﺎ ﻛﺎﻧﻮﺍ ﻳ ﺪﻋﻮﻥ ﺍﻟﻨﺎﺱ ﺑﺎﻟﺴﻼﺡ ،ﻳﺪﻋﻮﻥ ﺍﻟﻨﺎﺱ ﺑﺎﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻭﺍﻟﻜﻼﻡ ﺍﻟﻄﻴﺐ ﻭﺍﻷﺳﻠﻮﺏ
ﺍﳊﺴﻦ؛ ﻷ ﱠﻥ ﻫﺬﺍ ﺃﻗﺮﺏ ﺇﱃ ﺍﻟﺼﻼﺡ ﻭﺃﻗﺮﺏ ﺇﱃ ﻗﺒﻮﻝ ﺍﳊﻖ.
ﺃﻣﺎ ﺍﻟﺪﻋﻮﺓ ﺑﺎﻻﻏﺘﻴﺎﻻﺕ ﺃﻭ ﺑﺎﻟﻘﺘﻞ ﺃﻭ ﺑﺎﻟﻀﺮﺏ ﻓﻠﻴﺲ ﻫﺬﺍ ﻣﻦ ﺳﻨﺔ ﺍﻟﻨﱯ ﻭﻻ ﻣﻦ ﺳﻨﺔ ﺃﺻﺤﺎﺑﻪ،
ﻟﻜﻦ ﹶﻟﻤﺎ ﻭﻻﱠﻩ ﺍﷲ ﺍﳌﺪﻳﻨﺔ ﻭﺍﻧﺘﻘﻞ ﺇﻟﻴﻬﺎ ﻣﻬﺎﺟﺮﹰﺍ ﻛﺎﻥ ﺍﻟﺴﻠﻄﺎﻥ ﻟﻪ ﰲ ﺍﳌﺪﻳﻨﺔ ﻭﺷﺮﻉ ﺍﷲ ﺍﳉﻬﺎﺩ ﻭﺇﻗﺎﻣﺔ
ﺍﳊﺪﻭﺩ ،ﺟﺎﻫﺪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺍﳌﺸﺮﻛﲔ ﻭﺃﻗﺎﻡ ﺍﳊﺪﻭﺩ ﺑﻌﺪ ﻣﺎ ﺃﻣﺮ ﺍﷲ ﺑﺬﻟﻚ.
ﻓﺎﻟﺪﻋﺎﺓ ﺇﱃ ﺍﷲ ﻋﻠﻴﻬﻢ ﺃﻥ ﻳ ﺪﻋﻮﺍ ﺇﱃ ﺍﷲ ﺑﺎﻷﺳﻠﻮﺏ ﺍﳊﺴﻦ :ﺑﺎﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ،
ﻭﺇﺫ ﱂ ﺗﺠ ِﺪ ﺍﻟﺪﻋﻮﺓ ﺭﻓﻌﻮﺍ ﺍﻷﻣﺮ ﻟﻠﺴﻠﻄﺎﻥ ﻭﻧﺼﺤﻮﺍ ﻟﻠﺴﻠﻄﺎﻥ ﺣﱴ ﻳﻨﻔﹼﺬ ،ﺍﻟﺴﻠﻄﺎﻥ ﻫﻮ ﺍﻟﺬﻱ ﻳﻨﻔﹼﺬ،
ﻳﺮﻓﻌﻮﻥ ﺍﻷﻣﺮ ﺇﻟﻴﻪ ﻓﻴﻨﺼﺤﻮﻧﻪ ﺑﺄ ﹼﻥ ﺍﻟﻮﺍﺟﺐ ﻛﺬﺍ ﻭﺍﻟﻮﺍﺟﺐ ﻛﺬﺍ ﺣﱴ ﳛﺼﻞ ﺍﻟﺘﻌﺎﻭﻥ ﺑﲔ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺑﲔ
ﺍﻟﺮﺅﺳﺎﺀ ﻣﻦ ﺍﳌﻠﻮﻙ ﻭﺍﻷﻣﺮﺍﺀ ﻭﺭﺅﺳﺎﺀ ﺍﳉﻤﻬﻮﺭﻳﺎﺕ ،ﺍﻟﺪﻋﺎﺓ ﻳﺮﻓﻌﻮﻥ ﺍﻷﻣﺮ ﺇﻟﻴﻬﻢ ﰲ ﺍﻷﺷﻴﺎﺀ ﺍﻟﱵ ﲢﺘﺎﺝ
ﺇﱃ ﻓﻌﻞ :ﺇﱃ ﺳﺠﻦ ،ﺇﱃ ﻗﺘﻞ ،ﺇﱃ ﺇﻗﺎﻣﺔ ﺣﺪ ،ﻭﻳﻨﺼﺤﻮﻥ ﻭﻻﺓ ﺍﻷﻣﻮﺭ ﻭﻳﻮﺟﻬﻮﻢ ﺇﱃ ﺍﳋﲑ ﺑﺎﻷﺳﻠﻮﺏ
ﺴ ﻦ ِﺇﻻﱠ
ﺏ ﺇﻻﱠ ﺑِﺎﻟﱠﱵ ِﻫ ﻲ ﹶﺃ ﺣ
ﺍﳊﺴﻦ ﻭﺍﻟﻜﻼﻡ ﺍﻟﻄﻴﺐ ،ﻭﳍﺬﺍ ﻗﺎﻝ ﺟ ﹼﻞ ﻭﻋﻼ} :ﻭ ﹶﻻ ﺗﺠﺎ ِﺩﻟﹸﻮﺍ ﹶﺃ ﻫ ﹶﻞ ﺍﻟﻜِﺘﺎ ِ
ﺍﻟﱠﺬِﻳ ﻦ ﹶﻇ ﹶﻠﻤﻮﺍ ِﻣ ﻨﻬﻢ{ ]ﺍﻟﻌﻨﻜﺒﻮﺕ ،[46ﻓﻠﻮ ﻇﻠﻢ ﺃﺣﺪ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﺃﻭ ﻏﲑﻫﻢ ﻓﻌﻠﻰ ﻭ ﹼ
ﱄ ﺍﻷﻣﺮ ﺃﻥ
ﻳﻌﺎﻣﻠﻪ ﲟﺎ ﻳﺴﺘﺤﻖ ،ﺃﻣﺎ ﺍﻟﺪﻋﺎﺓ ﺇﱃ ﺍﷲ ﻓﻌﻠﻴﻬﻢ ﺑﺎﻟﺮﻓﻖ ﻭﺍﳊﻜﻤﺔ ﻟﻘﻮﻝ ﺍﻟﻨﱯ )) :ﺇﻥﹼ ﺍﻟﺮﻓﻖ ﻻ ﻳﻜﻮﻥ ﰲ
) (2
ﺤﺮﻡ
ﺷﻲﺀ ﺇﻻ ﺯﺍﻧﻪ ﻭﻻ ﻳﱰﹶﻉ ﻣﻦ ﺷﻲﺀ ﺇﻻ ﺷﺎﻧﻪ (( ،ﻭﻳﻘﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ )) :ﻣﻦ ﻳ
) (3
ﺍﻟﺮﻓﻖ ﳛﺮﻡ ﺍﳋﲑ ﻛﻠﻪ (( .
ﻓﻌﻠﻴﻬﻢ ﺃﻥ ﻳﻌِﻈﻮﺍ ﺍﻟﻨﺎﺱ ﻭﻳﺬﻛﹼﺮﻭﻫﻢ ﺑﺎﻟﻌﺬﺍﺏ ﻭﺍﻷﺣﺎﺩﻳﺚ ﻭﻣﻦ ﻛﺎﻥ ﻋﻨﺪﻩ ﺷﺒﻬﺔ ﳚﺎﺩﻟﻮﻧﻪ ﺑﺎﻟﱵ
ﻫﻲ ﺃﺣﺴﻦ :ﺍﻵﻳﺔ ﻣﻌﻨﺎﻫﺎ ﻛﺬﺍ ،ﺍﳊﺪﻳﺚ ﻣﻌﻨﺎﻩ ﻛﺬﺍ ،ﻗﺎﻝ ﺍﷲ ﻛﺬﺍ ،ﻗﺎﻝ ﺭﺳﻮﻟﻪ ﻛﺬﺍ ،ﺣﱴ ﺗﺰﻭﻝ ﺍﻟﺸﺒﻬﺔ
ﻭﺣﱴ ﻳﻈﻬﺮ ﺍﳊﻖ.
) (1ﻭﰲ ﻫﺬﺍ ﺍﳉﻮﺍﺏ ﺍﳉﺎﻣﻊ ﺭ ﺩ ﻋﻠﻰ ﲨﻴﻊ ﺍﳉﺒﻬﺎﺕ ﺍﳌﻘﺎﺗﻠﺔ ﰲ ﺍﳉﺰﺍﺋﺮ؛ ﻷﻧﻬﻢ ﻳﺸﺘﺮﻛﻮﻥ ﲨﻴﻌﹰﺎ ﰲ ﺩﻣﺎﺀ ﺍﻟﺸﺮﻃﺔ ،ﻧﻌﻮﺫ ﺑﺎﷲ
ﻣﻦ ﺗِﺒ ﻌ ِﺔ ﺍﻟﺪﻣﺎﺀ!
) (2ﺭﻭﺍﻩ ﻣﺴﻠﻢ ).(2594
) (3ﺭﻭﺍﻩ ﻣﺴﻠﻢ ) ،(2592ﻭﺃﺑﻮ ﺩﺍﻭﺩ ).(4809
–124@åß@33@òzÐ
) (1
،ﻓﺎﻟﻮﺍﺟﺐ ﻋﻠﻴﻬﻢ ﺃﻥ ﻳﺴﻠﻜﻮﺍ ﻫﺬﺍ ﻫﻮ ﺍﻟﻮﺍﺟﺐ ﻋﻠﻰ ﺇﺧﻮﺍﻧﻨﺎ ﰲ ﺍﳉﺰﺍﺋﺮ ﻭﰲ ﻏﲑ ﺍﳉﺰﺍﺋﺮ
ﻣﺴﻠﻚ ﺍﻟﺮﺳﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺣﲔ ﻛﺎﻥ ﰲ ﻣﻜﹼﺔ ﻭﺍﻟﺼﺤﺎﺑﺔ ﻛﺬﻟﻚ ،ﺑﺎﻟﻜﻼﻡ ﺍﻟﻄﻴﺐ
ﻭﺍﻷﺳﻠﻮﺏ ﺍﳊﺴﻦ؛ ﻷ ﹼﻥ ﺍﻟﺴﻠﻄﺎﻥ ﻟﻴﺲ ﳍﻢ ﺍﻵﻥ ﻟﻐﲑﻫﻢ ،ﻭﻋﻠﻴﻬﻢ ﺃﻥ ﻳﻨﺎﺻﺤﻮﺍ ﺍﻟﺴﻠﻄﺎﻥ ﻭﺍﳌﺴﺆﻭﻟﲔ
ﺑﺎﳊﻜﻤﺔ ﻭﺍﻟﻜﻼﻡ ﺍﻟﻄﻴﺐ ﻭﺍﻟﺰﻳﺎﺭﺍﺕ ﺑﺎﻟﻨﻴﺔ ﺍﻟﻄﻴﺒﺔ ﺣﱴ ﻳﺘﻌﺎﻭﻧﻮﺍ ﻋﻠﻰ ﺇﻗﺎﻣﺔ ﺃﻣﺮ ﺍﷲ ﰲ ﺃﺭﺽ ﺍﷲ ،ﻭﺣﱴ
ﻳﺘﻌﺎﻭﻥ ﺍﳉﻤﻴﻊ ﰲ ﺭﺩﻉ ﺍﺮﻡ ﻭﺇﻗﺎﻣﺔ ﺍﳊﻖ.
ﻓﺎﻷﻣﺮﺍﺀ ﻭﺍﻟﺮﺅﺳﺎﺀ ﻋﻠﻴﻬﻢ ﺍﻟﺘﻨﻔﻴﺬ ،ﻭﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﺪﻋﺎﺓ ﺇﱃ ﺍﷲ ﻋﻠﻴﻬﻢ ﺍﻟﻨﺼﻴﺤﺔ ﻭﺍﻟﺒﻼﻍ ﻭﺍﻟﺒﻴﺎﻥ .ﻧﺴﺄﻝ
ﺍﷲ ﻟﻠﺠﻤﻴﻊ ﺍﳍﺪﺍﻳﺔ ((.
ﺍﻟﺴﺆﺍﻝ ﺍﻟﺜﺎﱐ:
ﻗﺎﻣﺖ ﺍﳉﻤﺎﻋﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳌﺴﻠﹼﺤﺔ ﺑﺘﻬﺪﻳﺪ ﺃﺋﻤﺔ ﻭﺯﺍﺭﺓ ﺍﻟﺸﺌﻮﻥ ﺍﻟﺪﻳﻨﻴﺔ ﺑﺎﳉﺰﺍﺋﺮ ،ﺍﻟﺬﻳﻦ ﻻ ﻳﺼﺮﺣﻮﻥ
ﺐ ﺍﳊﻜﹼﺎﻡ ﻋﻠﻰ ﺍﳌﻨﺎﺑﺮ؛ ﺇﻣﺎ ﺗﻮﻗﻴﻒ ﺻﻼﺓ ﺍﳉﻤﺎﻋﺔ ﻭﺍﳉﻤﻌﺔ ﻭﺇﻣﺎ ﺍﻟﻘﺘﻞ ﲝﺠﺔ ﺃﻧﻪ ﻣﻮﻇﹼﻒ ﻟﺪﻯ
ﺑﺴ
ﺍﻟﻄﹼﻮﺍﻏﻴﺖ ،ﻭﻗﺪ ﻧﻔﹼﺬﻭﺍ ﺍﻟﻘﺘﻞ ﰲ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻷﺋ ﻤﺔ ﺍﻟﺬﻳﻦ ﱂ ﻳﺴﺘﺠﻴﺒﻮﺍ ﳍﻢ ﻛﻤﺎ ﺗﻌﻄﹼﻠﺖ ﺻﻼﺓ ﺍﳉﻤﺎﻋﺔ
ﰲ ﺑﻌﺾ ﺍﳌﺪﻥ ﻓﻤﺎ ﺣﻜﻢ ﻫﺬﺍ ﺍﻟﻔﻌﻞ؟
ﺍﳉﻮﺍﺏ )) :ﻣﺎ ﻳﺼﻠﺢ ﻫﺬﺍ! ﻫﺬﺍ ﺃﻳﻀﺎ ﻏﻠﻂ ،ﻫﺬﺍ ﻣﺎ ﻳﺼﻠﺢ! ﺍﻟﻮﺍﺟﺐ ﻋﻠﻰ ﺍﻟﺪﻋﺎﺓ ﺃﻥ ﻳﻨﺼﺤﻮﺍ
ﺍﻟﻨﺎﺱ ﺑﺎﻟﻜﻼﻡ ﺍﻟﻄﻴﺐ ﻳﻨﺼﺤﻮﺍ ﺍﳋﻄﺒﺎﺀ ﻭﻳﻨﺼﺤﻮﺍ ﺍﻷﺋﻤﺔ ﺣﱴ ﻳﺴﺘﻌﻤﻠﻮﺍ ﻣﺎ ﺷﺮﻉ ﺍﷲ.
ﺐ ﺍﻷﻣﺮﺍﺀ ﻋﻠﻰ ﺍﳌﻨﺎﺑﺮ ﻓﻠﻴﺲ ﻣﻦ ﺍﻟﻌﻼﺝ ،ﻓﺎﻟﻌﻼﺝ ﺍﻟﺪﻋﺎﺀ ﳍﻢ ﺑﺎﳍﺪﺍﻳﺔ ﻭﺍﻟﺘﻮﻓﻴﻖ ﻭﺻﻼﺡ ﺍﻟﻨﻴﺔ
ﺃﻣﺎ ﺳ
ﻭﺍﻟﻌﻤﻞ ﻭﺻﻼﺡ ﺍﻟﺒﻄﺎﻧﺔ ،ﻫﺬﺍ ﻫﻮ ﺍﻟﻌﻼﺝ،ﻷﻥﹼ ﺳﺒﻬﻢ ﻻ ﻳﺰﻳﺪﻫﻢ ﺇﻻ ﺷﺮﺍ ،ﻻ ﻳﺰﻳﺪﻫﻢ ﺧﲑﺍﹰ ،ﺳﺒﻬﻢ ﻟﻴﺲ
ﻣﻦ ﺍﳌﺼﻠﺤﺔ ،ﻭﻟﻜﻦ ﻳﺪﻋﻰ ﳍﻢ ﺑﺎﳍﺪﺍﻳﺔ ﻭﺍﻟﺘﻮﻓﻴﻖ ﻭﺍﻟﺼﻼﺡ ﺣﱴ ﻳﻘﻴﻤﻮﺍ ﺃﻣﺮ ﺍﷲ ﰲ ﺃﺭﺽ ﺍﷲ ﻭﺃ ﹼﻥ ﺍﷲ
ﻳﺼﻠﺢ ﳍﻢ ﺍﻟﺒﻄﺎﻧﺔ ﺃﻭ ﻳﺒﺪﳍﻢ ﲞﲑ ﻣﻨﻬﻢ ﺇﺫﺍ ﺃﺑﻮﺍ ،ﺃﻥ ﻳﺼﻠﺤﻬﻢ ﺃﻭ ﻳﺒﺪﳍﻢ ﲞﲑ ﻣﻨﻬﻢ ،ﺃﻣﺎ ﺳﺒﻬﻢ ﻭﻟﻌﻨﻬﻢ
) (2
ﺃﻭ ﺳﺐ ﺍﻟﺸﺮﻃﺔ ﺃﻭ ﻟﻌﻨﻬﻢ ﺃﻭ ﺿﺮﻢ ﺃﻭ ﺿﺮﺏ ﺍﳋﻄﺒﺎﺀ ﻛﻞ ﻫﺬﺍ ﻟﻴﺲ ﻣﻦ ﺍﻹﺳﻼﻡ .
) (1ﻭﰲ ﻫﺬﺍ ﺩﻟﻴ ﹲﻞ ﻋﻠﻰ ﺃ ﱠﻥ ﺍﻟﻔﺘﻮﻯ ﻋﺎ ﻣ ﹲﺔ ﻟﻌﻤﻮﻡ ﺍﻷﻗﻄﺎﺭ ﺍﻹﺳﻼﻣﻴﺔ؛ ﻟﻨﺪﺭﺓ ﺍﻟﻔﻮﺍﺭﻕ ﺑﲔ ﺍﺘﻤﻌﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﻴﻮﻡ ،ﻓﻌﻠﻰ
ﺍﳌﺘﺤﻤﺴﲔ ﰲ ﺍﻟﺒﻼﺩ ﺍﻷﺧﺮﻯ ﺍﻟﺬﻳﻦ ﻳﺘﺄﻫﺒﻮﻥ ﻟﻠﺘﺠﺮﺑﺔ ﻋﻠﻰ ﺩﻣﺎﺀ ﺍﳌﺴﻠﻤﲔ ﻣﺮﺓ ﺑﻌﺪ ﻣﺮﺓ ﺃﻥ ﻳﻠﺘﺰﻣﻮﺍ ﺬﻩ ﺍﻟﻔﺘﻮﻯ ،ﻭﻻ ﺳﻴﻤﺎ
ﺡ ﺑﲔ
ﻭﺃﻧﻬﺎ ﻣﻦ ﻣﻔﱵ ﺍﳌﺴﻠﻤﲔ ،ﺍﻟﻌﻼﱠﻣﺔ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺑﺎﺯ ﺭﲪﻪ ﺍﷲ ،ﺍﻟﺬﻱ ﻗﻴﻞ ﻓﻴﻪ ﲝ ﻖ )) :ﻛﺄ ﱠﻥ ﺍﻟﻜﺮﺓ ﺍﻷﺭﺿﻴﺔ ﻟ ﻮ
ﻋﻴﻨﻴﻪ ((؛ ﻟﺪﺍﺭﻳﺘﻪ ﺑﺄﺣﻮﺍﻝ ﺍﳌﺴﻠﻤﲔ ،ﺧﻼﻓﹰﺎ ﻟِﻤﺎ ﻳﺸِﻴﻌﻴﻪ ﻋﻨﻪ ﺍﳊﺮﻛﻴﻮﻥ ﰲ ﳎﺎﻟﺴﻬﻢ ﺍﳋﺎﺻﺔ ،ﺃ ﹶﻻ ﻓﺎﺣﺬﺭﻭﻫﻢ ﻭﺇﻥ ﻗﺎﻟﻮﺍ:
ﺐ ﺫﻱ ﺍﻟﻮﺟﻬﲔ!
)ﲰﺎﺣﺔ ﺍﻟﻮﺍﻟﺪ(؛ ﻓﺈ ﱠﻥ ﺃﻛﺜﺮﻫﻢ ﳌﻨﻬﺞ ﺍﻟﺸﻴﺦ ﻭﺍﺋﺪ ،ﻭﺍﷲ ﺣﺴﻴ
) (2ﻗﺎﻝ ﺍﻹﻣﺎ ﻡ ﺍﻟﱪﺎﺭﻱ ﰲ ﺷﺮﺡ ﺍﻟﺴﻨﺔ )ﺹ 113:ـ 114ـ ﺍﻟﺮﺩﺍﺩﻱ(:
ﺐ
ﺖ ﺍﻟﺮﺟ ﹶﻞ ﻳﺪﻋﻮ ﻟﻠﺴﻠﻄﺎﻥ ﻓﺎﻋﻠﻢ ﺃﻧﻪ ﺻﺎﺣ
ﺐ ﻫﻮﻯ ،ﻭﺇﺫﺍ ﺭﺃﻳ
ﺖ ﺍﻟﺮﺟ ﹶﻞ ﻳﺪﻋﻮ ﻋﻠﻰ ﺍﻟﺴﻠﻄﺎﻥ ﻓﺎﻋﻠﻢ ﺃﻧﻪ ﺻﺎﺣ
)) ﻭﺇﺫﺍ ﺭﺃﻳ
–124@åß@34@òzÐ
ﺱ{ ]ﺇﺑﺮﺍﻫﻴﻢ ،[52
ﻍ ﻟِﻠﻨﺎ ِ
ﻼﹲ
ﺍﻟﻮﺍﺟﺐ ﺍﻟﻨﺼﻴﺤﺔ ﻭﺍﻟﺒﻼﻍ ﻭﺍﻟﺒﻴﺎﻥ ﻗﺎﻝ ﺍﷲ ﺟ ﹼﻞ ﻭﻋﻼ} :ﻫﺬﺍ ﺑ ﹶ
ﻓﺎﻟﻘﺮﺁﻥ ﺑﻼﻍ ﻭﺍﻟﺴﻨﺔ ﺑﻼﻍ ،ﻗﺎﻝ ﺟ ﹼﻞ ﻭﻋﻼ} :ﻭﺃﹸﻭ ِﺣ ﻲ ﺇﱄﹼ ﻫﺬﺍ ﺍﻟﻘﺮﺀﺍ ﹸﻥ ُﻷﻧ ِﺬﺭﻛﻢ ﺑﻪ ﻭﻣﻦ ﺑﻠﹶﻎ{
ﷲ ﻋﻠﹶﻰ ﹸﻛﻞﱢ
ﺖ ﻧﺬِﻳ ﺮ ﻭﺍ ُ
ﺱ{ ]ﺇﺑﺮﺍﻫﻴﻢ ِ} ،[44ﺇﻧﻤﺎ ﺃﹶﻧ
]ﺍﻷﻧﻌﺎﻡ ،[19ﻗﺎﻝ ﺟ ﹼﻞ ﻭﻋﻼ} :ﻭﺃﹶﻧ ِﺬ ِﺭ ﺍﻟﻨﺎﹼ
ﺷ ﻲ ٍﺀ ﻭﻛِﻴ ﹲﻞ{ ]ﻫﻮﺩ .[12
ﻓﺎﻟﻌﻠﻤﺎﺀ ﻫﻢ ﺧﻠﻔﺎﺀ ﺍﻟﺮﺳﻞ ،ﻳﻨﺬﺭﻭﻥ ﺍﻟﻨﺎﺱ ﻭﳛﺬﹼﺭﻭﻢ ﻣﻦ ﻋﻘﺎﺏ ﺍﷲ ،ﻭﻳﺮﺷﺪﻭﻢ ﺇﱃ ﻃﺎﻋﺔ ﺍﷲ،
ﻭﻳﺄﻣﺮﻭﻢ ﺑﺘﻘﻮﻯ ﺍﷲ ،ﻭﳛﺬﹼﺭﻭﻢ ﻣﻦ ﻣﻌﺎﺻﻲ ﺍﷲ ،ﻭﻳﻨﺼﺤﻮﻥ ﻭﻻﺓ ﺍﻷﻣﻮﺭ ﻣﻦ ﺍﻷﻣﺮﺍﺀ ﻭﻏﲑﻫﻢ،
ﻳﻨﺼﺤﻮﻢ ،ﻳﻮﺟﻬﻮﻢ ﺇﱃ ﺍﳋﲑ ﻭﻳ ﺪﻋﻮﻥ ﳍﻢ ﺑﺎﳍﺪﺍﻳﺔ؛ ﻷ ﹼﻥ ﻫﺬﺍ ﺃﻗﺮﺏ ﺇﱃ ﺍﻟﻨﺠﺎﺡ ﻭﺃﻗﺮﺏ ﺇﱃ ﺍﳋﲑ
ﺣﱴ ﺗﻨﺘﺸﺮ ﺍﻟﺪﻋﻮﺓ ،ﻭﺣﱴ ﻳﺘﻔﻘﹼﻪ ﺍﻟﻨﺎﺱ ﰲ ﺍﻟﺪﻳﻦ ،ﻭﺣﱴ ﻳﻌﻠﻤﻮﺍ ﺃﺣﻜﺎﻡ ﺍﷲ.
ﺸ ﺮ ﻭﻛﺜﺮﺓ
ﺃﻣﺎ ﺇﺫﺍ ﻋﻮﻣﻠﻮﺍ ﺑﺎﻟﻀﺮﺏ ﺃﻭ ﺑﺎﻟﻮﻋﻴﺪ ﻟﻠﺨﻄﺒﺎﺀ ﻭﻏﲑﻫﻢ ﻛﺎﻥ ﻫﺬﺍ ﻣﻦ ﺃﺳﺒﺎﺏ ﻇﻬﻮﺭ ﺍﻟ
ﺸ ﺮ ﻭﻗﻠﱠﺔ ﺍﳋﲑ .ﻻ ﺣﻮﻝ ﻭﻻ ﻗﻮﺓ ﺇﻻ ﺑﺎﷲ .ﻧﻌﻢ؟ ((.
ﺍﻟ
ﺍﻟﺴﺆﺍﻝ ﺍﻟﺜﹼﺎﻟﺚ:
ﻛﻤﺎ ﻗﺎﻣﺖ ﻫﺬﻩ ﺍﳉﻤﺎﻋﺔ ﺑﻘﺘﻞ ﺑﻌﺾ ﺍﻟﻨﺴﺎﺀ ﺍﻟﻼﹼﺋﻲ ﺃﺑﲔ ﺍﺭﺗﺪﺍﺀ ﺍﳊﺠﺎﺏ ،ﻓﻬﻞ ﻳﺴﻮﻍ ﳍﻢ ﻫﺬﺍ؟
ﺍﳉﻮﺍﺏ )) :ﻫﺬﺍ ﺃﻳﻀﺎ ﻏﻠﻂ ،ﻻ ﻳﺴﻮﻍ ﳍﻢ ﻫﺬﺍ ،ﺍﻟﻮﺍﺟﺐ ﺍﻟﻨﺼﻴﺤﺔ ،ﺍﻟﻨﺼﻴﺤﺔ ﻟﻠﻨﺴﺎﺀ ﺣﱴ
ﳛﺘﺠﱭ ،ﻭﺍﻟﻨﺼﻴﺤﺔ ﳌﻦ ﺗﺮﻙ ﺍﻟﺼﻼﺓ ﺣﱴ ﻳﺼﻠﹼﻲ ،ﻭﺍﻟﻨﺼﻴﺤﺔ ﳌﻦ ﻳﺄﻛﻞ ﺍﻟﺮﺑﺎ ﺣﱴ ﻳﺪﻉ ﺍﻟﺮﺑﺎ ،ﻭﺍﻟﻨﺼﻴﺤﺔ
ِﻟﻤﻦ ﻳﺘﻌﺎﻃﻰ ﺍﻟﺰﱏ ﺣﱴ ﻳ ﺪﻉ ﺍﻟﺰﱏ ،ﻭﺍﻟﻨﺼﻴﺤﺔ ﳌﻦ ﻳﺘﻌﺎﻃﻰ ﺷﺮﺏ ﺍﳋﻤﺮ ﺣﱴ ﻳﺪﻉ ﺷﺮﺏ ﺍﳋﻤﺮ ،ﻛ ﱞﻞ
ﻳﻨﺼﺢ ،ﻳﻨﺼﺤﻮﻥ :ﻗﺎﻝ ﺍﷲ ﻭﻗﺎﻝ ﺭﺳﻮﻟﻪ :ﺑﺎﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ ،ﻭﳛﺬﹼﺭﻭﻢ ﻣﻦ ﻏﻀﺐ
ﺍﷲ ﻭﻣﻦ ﻋﺬﺍﺏ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ.
ﺃﻣﺎ ﺍﻟﻀﺮﺏ ﺃﻭ ﺍﻟﻘﺘﻞ ﺃﻭ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻷﺫﻯ ﻓﻼ ﻳﺼﻠﺢ ﻟﻠﺪﻋﺎﺓ ،ﻫﺬﺍ ﻳﻨﻔﹼﺮ ﻣﻦ ﺍﻟﺪﻋﻮﺓ،
ﻭﻟﻜﻦ ﻋﻠﻰ ﺍﻟﺪﻋﺎﺓ ﺃﻥ ﻳﺘﺤﻠﹼﻮﺍ ﺑﺎﳊﻠﻢ ﻭﺍﻟﺼﱪ ﻭﺍﻟﺘﺤﻤﻞ ﻭﺍﻟﻜﻼﻡ ﺍﻟﻄﻴﺐ ﰲ ﺍﳌﺴﺎﺟﺪ ﻭﰲ ﻏﲑﻫﺎ ﺣﱴ
ﺳﻨ ٍﺔ ﺇﻥ ﺷﺎﺀ ﺍﷲ ((.
ﱠﰒ ﺫﻛﺮ ـ ﺭﲪﻪ ﺍﷲ ـ ﻋﻦ ﻓﻀﻴﻞ ﺑﻦ ﻋﻴﺎﺽ ﻗﻮﻟﹶﻪ )) :ﻟﻮ ﺃ ﱠﻥ ﱄ ﺩﻋﻮ ﹰﺓ ﻣﺴﺘﺠﺎﺑ ﹰﺔ ﻣﺎ ﺟﻌﻠﺘﻬﺎ ﺇ ﱠﻻ ﰲ ﺍﻟﺴﻠﻄﺎﻥ.
ﻗﻴﻞ ﻟﻪ :ﻳﺎ ﺃﺑﺎ ﻋﻠ ﻲ! ﻓﺴﺮ ﻟﻨﺎ ﻫﺬﺍ.
ﻗﺎﻝ :ﺇﺫﺍ ﺟﻌﻠﺘﻬﺎ ﰲ ﻧﻔﺴﻲ ﱂ ﺗ ﻌﺪﱐ ،ﻭﺇﺫﺍ ﺟﻌﻠﺘﻬﺎ ﰲ ﺍﻟﺴﻠﻄﺎﻥ ﺻﻠﺢ ،ﻓﺼﻠﺢ ﺑﺼﻼﺣﻪ ﺍﻟﻌﺒﺎ ﺩ ﻭﺍﻟﺒﻼ ﺩ (( .ﺭﻭﺍﻩ ﺃﺑﻮ ﻧﻌﻴﻢ ﰲ
ﺍﳊﻠﻴﺔ ) ،(91/8ﻭﺍﻟﻼﻟﻜﺎﺋﻲ ﰲ ﺷﺮﺡ ﺃﺻﻮﻝ ﺍﻻﻋﺘﻘﺎﺩ ) (197/1ﺑﺴﻨﺪ ﺻﺤﻴﺢ.
ﻼ )) :ﻓﺄﹸﻣﺮﻧﺎ ﺃﻥ ﻧﺪﻋ ﻮ ﳍﻢ ﺑﺎﻟﺼﻼﺡ ،ﻭﱂ ﻧﺆﻣﺮ ﺃﻥ ﻧﺪﻋ ﻮ ﻋﻠﻴﻬﻢ ،ﻭﺇﻥ ﻇﻠﻤﻮﺍ ﻭﺟﺎﺭﻭﺍ؛ ﻷ ﱠﻥ ﻇﻠﻤﻬﻢ
ﻱ ﻗﺎﺋ ﹰ
ﻭﺯﺍﺩ ﺍﻟﱪﺎﺭ
ﻭﺟ ﻮﺭﻫﻢ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ ،ﻭﺻﻼﺣﻬﻢ ﻷﻧﻔﺴﻬﻢ ﻭﻟﻠﻤﺴﻠﻤﲔ ((.
–124@åß@35@òzÐ
ﺸﺮ ،ﺣﱴ ﻳﻨﺘﻔﻊ ﺍﻟﻨﺎﺱ ﺑﺎﻟﺪﻋﻮﺓ ﻭﻳﺴﺘﺠﻴﺒﻮﺍ ((.
ﻳﻜﺜﺮ ﺃﻫﻞ ﺍﳋﲑ ﻭﻳﻘ ﹼﻞ ﺃﻫﻞ ﺍﻟ
ﺍﻟﺴﺆﺍﻝ ﺍﻷﺧﲑ:
ﺐ
ﻳﺎ ﺷﻴﺦ! ﺳﺆﺍﻝ ﺃﺧﲑ ـ ﺑﺎﺭﻙ ﺍﷲ ﻓﻴﻜﻢ ـ :ﻟﻌ ﹼﻞ ﺑﻌﺾ ﺍﻹﺧﻮﺓ ِﻣﻤﻦ ﻳﻤﻴﻞ ﺇﱃ ﺍﻟﺴﻠﻔﻴﺔ ﻭﳛ
ﺍﻟﻌﻠﻤﺎﺀ ﻳﺼﻐﻲ ﺇﱃ ﻛﻼﻡ ﺍﻟﻌﻠﻤﺎﺀ ،ﻓﻤﺎﺫﺍ ﺗﻨﺼﺤﻮﻥ ﻣﻦ ﺗﻮﺭﻁ ﰲ ﻫﺬﻩ ﺍﻻﻏﺘﻴﺎﻻﺕ ﺃﻭ ﺷﻲﺀ ﻣﻦ ﻫﺬﺍ ﻳﺎ
ﺷﻴﺦ؟
)(1
ﺍﳉﻮﺍﺏ )) :ﺃﻧﺼﺤﻬﻢ ﺑﺎﻟﺘﻮﺑﺔ ﺇﱃ ﺍﷲ ﻭﺃﻥ ﻳﻠﺘﺰﻣﻮﺍ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﱵ ﺳﺎﺭ ﻋﻠﻴﻬﺎ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﻟِﺢ
ﺴ ﻦ ﹶﻗ ﻮ ﹰﻻ
ﺑﺎﻟﺪﻋﻮﺓ ﺇﱃ ﺍﷲ ﺑﺎﳊﻜﻤﺔ ﻭﺍﳌﻮﻋﻈﺔ ﺍﳊﺴﻨﺔ ﻭﺍﳉﺪﺍﻝ ﺑﺎﻟﱵ ﻫﻲ ﺃﺣﺴﻦ ،ﺍﷲ ﻳﻘﻮﻝ} :ﻭ ﻣ ﻦ ﹶﺃ ﺣ
ﷲ ﻭ ﻋ ِﻤ ﹶﻞ ﺻﺎﻟِﺤﹰﺎ{ ]ﻓﺼﻠﺖ ،[33ﻓﻼ ﻳ ﻮﺭﻃﻮﻥ ﺃﻧﻔﺴﻬﻢ ﰲ ﺃﻋﻤﺎﻝ ﺗﺴﺒﺐ ﺍﻟﺘﻀﻴﻴﻖ
ِﻣﻤﻦ ﺩﻋﺎ ﺇﱃ ﺍ ِ
ﻋﻠﻰ ﺍﻟﺪﻋﻮﺓ ﻭﺇﻳﺬﺍﺀ ﺍﻟﺪﻋﺎﺓ ﻭﻗﻠﹼﺔ ﺍﻟﻌﻠﻢ ،ﻟﻜﻦ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﺪﻋﻮﺓ ﺑﺎﻟﻜﻼﻡ ﺍﻟﻄﻴﺐ ﻭﺍﻷﺳﻠﻮﺏ ﺍﳊﺴﻦ
ﻛﺜﺮ ﺍﻟﺪﻋﺎﺓ ﻭﺍﻧﺘﻔﻊ ﺍﻟﻨﺎﺱ ﻢ ،ﻭﲰﻌﻮﺍ ﻛﻼﻣﻬﻢ ﻭﺍﺳﺘﻔﺎﺩﻭﺍ ﻣﻨﻬﻢ ﻭﺣﺼﻞ ﰲ ﺍﳌﺴﺎﺟﺪ ﻭﰲ ﻏﲑ ﺍﳌﺴﺎﺟﺪ
ﺍﳊﻠﻘﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﳌﻮﺍﻋﻆ ﺍﻟﻜﺜﲑﺓ ﺣﱴ ﻳﻨﺘﻔﻊ ﺍﻟﻨﺎﺱ.
ﺍﷲ ﻳﻬﺪﻱ ﺍﳉﻤﻴﻊ ،ﻧﺴﺄﻝ ﺍﷲ ﻟﻠﺠﻤﻴﻊ ﺍﳍﺪﺍﻳﺔ ﻭﺍﻟﺘﻮﻓﻴﻖ (( ﺍﻫـ.
) (1ﺗﺄﻣﻞ ﺟﻮﺍﺏ ﺍﻟﺸﻴﺦ ـ ﺭﲪﻪ ﺍﷲ ـ؛ ﻓﻬﻮ ﻃﺮﻳﻘﺘﻪ :ﻻ ﻳﺸ ﱢﻘ ﻖ ﺍﻟﻜﻼﻡ ﺗﺸﻘﻴﻘﺎﹰ ،ﻭﺇﻧﻤﺎ ﻳﻘﺘﺼﺮ ﻋﻠﻰ ﻣﺎ ﻗ ﱠﻞ ﻭﺩﻝﱠ ،ﻭﰲ ﻫﺬﺍ
ﺍﻟﻜﻼﻡ ﺍﳉﺎﻣﻊ ﺍﳌﺎﻧﻊ ﺃﻣﺮﺍﻥ:
ﺍﻷﻭﻝ :ﺃ ﱠﻥ ﻧﺼﺤﻪ ـ ﺭﲪﻪ ﺍﷲ ـ ﺣﺎﻣﻠﻲ ﺍﻟﺴﻼﺡ ﺑﺎﻟﺘﻮﺑﺔ ﺩﻟﻴ ﹲﻞ ﻭﺍﺿ ﺢ ﻋﻠﻰ ﺃ ﱠﻥ ﻣﺎ ﻫﻢ ﻓﻴﻪ ﺇﻧﻤﺎ ﻫﻮ ﻣﻌﺼﻴ ﹲﺔ ﷲ ﻭﻟﺮﺳﻮﻟﻪ
.
ﻒ ﺑﻌﻀﻬﻢ ﺑﺎﳌﻴﻞ ﺇﱃ )ﺍﻟﺴﻠﻔﻴﺔ( ،ﻓﺄﺭﺷﺪﻩ ﺍﻟﺸﻴ ﺦ ﺇﱃ ﺃﻧﻪ ﺍﻟﺜﺎﱐ :ﻧﺼﺤﻪ ﳍﻢ ﺑﺎﻟﺘﺰﺍﻡ ﻃﺮﻳﻖ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ؛ ﻷ ﱠﻥ ﺍﻟﺴﺎﺋ ﹶﻞ ﻭ
ﺻ
ﱄ ﺍﻟﺘﻮﻓﻴﻖ.
ﳚﺐ ﻋﻠﻴﻬﻢ ﺍﻟ ﻌ ﻮ ﺩ ﺇﱃ ﺳﲑﺓ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ ﻣﺎ ﺩﺍﻣﻮﺍ ﻳﺰﻋﻤﻮﻥ ﺍﳌﻴ ﹶﻞ ﺇﱃ ﻃﺮﻳﻘﺘﻬﻢ ،ﻭﺍﷲ ﻭ ﱡ
–124@åß@36@òzÐ
@ @@a@鼊@Œbi@åi@íÈÛa@‡jÇ@„î“Ûa@òyb
@ @ñüìÛa@óÜÇ@xë‹©a@À@òŞàèß@Ýöbß@óÜÇ@kîvŽí
ﺐ
ﳊﻜﱠﺎﻡ ﻟﻠﻤﻌﺎﺻﻲ ﻭﺍﻟﻜﺒﺎﺋﺮ ﻣﻮﺟ ﺱ :1ﲰﺎﺣﺔ ﺍﻟﺸﻴﺦ ،ﻫﻨﺎﻙ ﻣﻦ ﻳﺮﻯ ﺃ ﱠﻥ ﺍﻗﺘﺮﺍ
ﻑ ﺑﻌﺾ ﺍ ﹸ
ﺙ ﺍﻟﱵ ﻳﻌﺎﱐ ﻣﻨﻬﺎ
ﻟﻠﺨﺮﻭﺝ ﻋﻠﻴﻬﻢ ﻭﳏﺎﻭﻟﺔ ﺍﻟﺘﻐﻴﲑ ﻭﺇﻥ ﺗﺮﺗﺐ ﻋﻠﻴﻪ ﺿﺮ ﺭ ﻟﻠﻤﺴﻠﻤﲔ ﰲ ﺍﻟﺒﻠﺪ ،ﻭﺍﻷﺣﺪﺍ ﹸ
ﻱ ﲰﺎﺣﺘﻜﻢ؟
ﻋﺎﻟﹶﻤﻨﺎ ﺍﻹﺳﻼﻣﻲ ﻛﺜﲑﺓ ،ﻓﻤﺎ ﺭﺃ
ﺝ )) :1ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ
ﺏ ﺍﻟﻌﺎﳌﲔ ،ﻭﺻﻠﱠﻰ ﺍﷲ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺃﺻﺤﺎﺑﻪ ﻭﻣﻦ ﺍﻫﺘﺪﻯ ﺪﺍﻩ ،ﺃﻣﺎ
ﺍﳊﻤﺪ ﷲ ﺭ
ﺑﻌﺪ:
ﷲ ﻭﹶﺃﻃِﻴﻌﻮﺍ ﺍﻟﺮﺳﻮ ﹶﻝ ﻭﺃﹸﻭﻟِﻲ ﺍ َﻷ ﻣ ِﺮ ﻣِﻨ ﹸﻜ ﻢ
ﻓﻘﺪ ﻗﺎﻝ ﺍﷲ ﻋ ﺰ ﻭﺟ ﱠﻞ} :ﻳﺎ ﹶﺃﻳﻬﺎ ﺍﻟﱠﺬِﻳ ﻦ ﺁ ﻣﻨﻮﺍ ﹶﺃﻃِﻴﻌﻮﺍ ﺍ َ
ﻚ ﺧ ﻴ ﺮ
ﷲ ﻭﺍﻟﻴ ﻮ ِﻡ ﺍﻵ ِﺧ ِﺮ ﹶﺫِﻟ
ﷲ ﻭﺍﻟﺮﺳﻮ ِﻝ ﺇِﻥ ﻛﹸﻨﺘ ﻢ ﺗ ﺆ ِﻣﻨﻮ ﹶﻥ ﺑِﺎ ِ
ﹶﻓﺈِﻥ ﺗﻨﺎ ﺯ ﻋﺘ ﻢ ﻓِﻲ ﺷ ﻲ ٍﺀ ﹶﻓ ﺮﺩﻭ ﻩ ِﺇﻟﹶﻰ ﺍ ِ
ﻼ{ ]ﺍﻟﻨﺴﺎﺀ .[59
ﺴ ﻦ ﺗ ﹾﺄﻭِﻳ ﹰ
ﻭﹶﺃ ﺣ
ﺺ ﰲ ﻭﺟﻮﺏ ﻃﺎﻋﺔ ﺃﻭﱄ ﺍﻷﻣﺮ ،ﻭﻫﻢ ﺍﻷﻣﺮﺍ ُﺀ ﻭﺍﻟﻌﻠﻤﺎﺀُ ،ﻭﻗﺪ ﺟﺎﺀﺕ ﺍﻟﺴﻨ ﹸﺔ ﺍﻟﺼﺤﻴﺤ ﹸﺔ
ﻓﻬﺬﻩ ﺍﻵﻳ ﹸﺔ ﻧ
ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺗﺒﻴﻦ ﺃ ﱠﻥ ﻫﺬﻩ ﺍﻟﻄﺎﻋ ﹶﺔ ﻻﺯﻣ ﹲﺔ ﻭﻫﻲ ﻓﺮﻳﻀ ﹲﺔ ﰲ ﺍﳌﻌﺮﻭﻑ.
ﺹ ﻣﻦ ﺍﻟﺴﻨﺔ ﺗﺒﻴﻦ ﺍﳌﻌﲎ ،ﻭﺗﻔﻴﺪ ﺑﺄ ﱠﻥ ﺍﳌﺮﺍ ﺩ ﻃﺎﻋﺘﻬﻢ ﺑﺎﳌﻌﺮﻭﻑ ،ﻓﻴﺠﺐ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﻃﺎﻋﺔ
ﻭﺍﻟﻨﺼﻮ
ﻭﻻﺓ ﺍﻷﻣﻮﺭ ﰲ ﺍﳌﻌﺮﻭﻑ ﻻ ﰲ ﺍﳌﻌﺎﺻﻲ ،ﻓﺈﺫﺍ ﺃﻣﺮﻭﺍ ﺑﺎﳌﻌﺼﻴ ِﺔ ﻓﻼ ﻳﻄﺎﻋﻮﻥ ﰲ ﺍﳌﻌﺼﻴﺔ ،ﻟﻜﻦ ﻻ ﳚﻮﺯ
ﺝ ﻋﻠﻴﻬﻢ ﺑﺄﺳﺒﺎﺎ؛ ﻟﻘﻮﻟﻪ )) :ﹶﺃ ﹶﻻ ﻣﻦ ﻭِﻟ ﻲ ﻋﻠﻴﻪ ﻭﺍ ٍﻝ ﻓﺮﺁﻩ ﻳﺄﰐ ﺷﻴﺌﹰﺎ ﻣﻦ ﻣﻌﺼﻴﺔ ﺍﷲ ﻓﻠﻴﻜﺮﻩ
ﺍﳋﺮﻭ
)(1
ﻣﺎ ﻳﺄﰐ ﻣﻦ ﻣﻌﺼﻴﺔ ﺍﷲ ﻭﻻ ﻳﱰﻋﻦ ﻳﺪﹰﺍ ﻣﻦ ﻃﺎﻋﺔ (( )) ،ﻭﻣﻦ ﺧﺮﺝ ﻣﻦ ﺍﻟﻄﺎﻋﺔ ﻭﻓﺎﺭﻕ ﺍﳉﻤﺎﻋ ﹶﺔ
)(2
ﻓﻤﺎﺕ ،ﻣﺎﺕ ﻣﻴﺘ ﹰﺔ ﺟﺎﻫﻠﻴﺔ (( ،ﻭﻗﺎﻝ )) :ﻋﻠﻰ ﺍﳌﺮ ِﺀ ﺍﻟﺴﻤ ﻊ ﻭﺍﻟﻄﺎﻋﺔ ﻓﻴﻤﺎ ﺃﺣﺐ ﻭﻛﺮِﻩ ،ﺇﻻﱠ
)(3
ﺃﻥ ﻳﺆﻣﺮ ﲟﻌﺼﻴﺔٍ ،ﻓﺈﻥ ﺃﹸﻣﺮ ﲟﻌﺼﻴﺔ ﻓﻼ ﲰﻊ ﻭﻻ ﻃﺎﻋﺔ (( .
ﰊ ـ ﹶﻟﻤﺎ ﺫﻛﺮ ﺃﻧﻪ ﺳﻴﻜﻮﻥ ﺃﻣﺮﺍﺀ ﺗﻌﺮﻓﻮﻥ ﻣﻨﻬﻢ ﻭﺗﻨﻜﺮﻭﻥ ـ ﻗﺎﻟﻮﺍ :ﻓﻤﺎ ﺗﺄﻣﺮﻧﺎ؟
ﻭﺳﺄﻟﻪ ﺍﻟﺼﺤﺎ
)(4
ﷲ ﺣﻘﱠﻜﻢ (( . ﻗﺎﻝ )) :ﹶﺃﺩﻭﺍ ﺇﻟﻴﻬﻢ ﺣﻘﱠﻬﻢ ﻭﺳﻠﻮﺍ ﺍ َ
) (1ﺭﻭﺍﻩ ﺃﲪﺪ ) ،(28 ،24/6ﻭﻣﺴﻠﻢ ) ،(1855ﻭﻏﲑﳘﺎ ﻣﻦ ﺣﺪﻳﺚ ﻋﻮﻑ ﺑﻦ ﻣﺎﻟﻚ ﺍﻷﺷﺠﻌ ﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ،ﻭﺃﻭﻟﻪ:
)) ﺧﻴﺎ ﺭ ﺃﺋ ﻤﺘِﻜﻢ ﺍﻟﺬﻳﻦ ﺗﺤﺒﻮﻢ ،(( ...ﻭﻗﺪ ﻣﻀﻰ.
) (2ﺭﻭﺍﻩ ﺃﲪﺪ ) ،(296/2ﻭﻣﺴﻠﻢ ) (1848ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ.
) (3ﺭﻭﺍﻩ ﻣﺴﻠﻢ ) ،(1839ﻭﺍﻟﻨﺴﺎﺋﻲ ) (160/7ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ.
) (4ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ) ،(7052ﻭﻣﺴﻠﻢ ) (1843ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ.
ﻗﺎﻝ ﻋﺒﺎﺩﺓ ﺑﻦ ﺍﻟﺼﺎﻣﺖ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ )) :ﺑﺎﻳﻌﻨﺎ ﺭﺳﻮ ﹶﻝ ﺍﷲ ﻋﻠﻰ ﺍﻟﺴﻤﻊ ﻭﺍﻟﻄﺎﻋﺔ ﰲ ﻣ ﻨﺸﻄﻨﺎ
ﻭﻣﻜﺮﻫﻨﺎ ،ﻭﻋﺴﺮِﻧﺎ ﻭﻳﺴﺮِﻧﺎ ،ﻭﺃﹶﺛﺮﺓ ﻋﻠﻴﻨﺎ ،ﻭﺃﻥ ﻻ ﻧﻨﺎﺯﻉ ﺍﻷﻣ ﺮ ﺃﻫﻠﹶﻪ (( ،ﻭﻗﺎﻝ )) :ﺇﻻﱠ ﺃﻥ ﺗ ﺮﻭﺍ ﻛﹸﻔﺮﹰﺍ
)(1
ﺑﻮﺍﺣﹰﺎ ﻋﻨﺪﻛﻢ ﻣﻦ ﺍﷲ ﻓﻴﻪ ﺑﺮﻫﺎﻥ (( .
ﻓﻬﺬﺍ ﻳﺪ ﱡﻝ ﻋﻠﻰ ﺃﻧﻬﻢ ﻻ ﳚﻮﺯ ﳍﻢ ﻣﻨﺎﺯﻋﺔ ﻭﻻﺓ ﺍﻷﻣﻮﺭ ﻭﻻ ﺍﳋﺮﻭﺝ ﻋﻠﻴﻬﻢ ﺇ ﱠﻻ ﺃﻥ ﻳ ﺮﻭﺍ ﻛﹸﻔﺮﹰﺍ ﺑﻮﺍﺣﹰﺎ
ﺐ ﻓﺴﺎﺩﹰﺍ ﻛﺒﲑﹰﺍ ﻭﺷﺮﺍ
ﺝ ﻋﻠﻰ ﻭﻻﺓ ﺍﻷﻣﻮﺭ ﻳﺴﺒ
ﻋﻨﺪﻫﻢ ﻣﻦ ﺍﷲ ﻓﻴﻪ ﺑﺮﻫﺎﻥ ،ﻭﻣﺎ ﺫﺍﻙ ﺇ ﱠﻻ ﻷﻥﱠ ﺍﳋﺮﻭ
ﺴﺒ ﹸﻞ ﻭﻻ
ﺼ ﺮ ﺍﳌﻈﻠﻮﻡ ،ﻭﲣﺘ ﱡﻞ ﺍﻟ
ﻉ ﺍﻟﻈﺎﻟِﻢ ﻭﻻ ﻧ
ﻕ ﻭﻻ ﻳﺘﻴﺴﺮ ﺭ ﺩ
ﻋﻈﻴﻤﹰﺎ ﻓﻴﺨﺘ ﱡﻞ ﺑﻪ ﺍﻷﻣﻦ ،ﻭﺗﻀﻴ ﻊ ﺍﳊﻘﻮ
ﺐ ﻋﻠﻰ ﺍﳋﺮﻭﺝ ﻋﻠﻰ ﻭﻻﺓ ﺍﻷﻣﻮﺭ ﻓﺴﺎ ﺩ ﻋﻈﻴ ﻢ ﻭﺷ ﺮ ﻛﺒﲑ ،ﺇ ﱠﻻ ﺇﺫﺍ ﺭﺃﻯ ﺍﳌﺴﻠﻤﻮﻥ ﻛﻔﺮﹰﺍ
ﺗﺄﻣﻦ ،ﻓﻴﺘﺮﺗ
ﺑﻮﺍﺣﹰﺎ ﻋﻨﺪﻫﻢ ﻣﻦ ﺍﷲ ﻓﻴﻪ ﺑﺮﻫﺎﻥ ،ﻓﻼ ﺑﺄﺱ ﺃﻥ ﳜﺮﺟﻮﺍ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺴﻠﻄﺎﻥ ﻹﺯﺍﻟﺘِﻪ ﺇﺫﺍ ﻛﺎﻥ ﻋﻨﺪﻫﻢ
ﺐ ﺷﺮﺍ ﺃﻛﺜﺮ ﻓﻠﻴﺲ ﳍﻢ ﺍﳋﺮﻭﺝ؛
ﺝ ﻳﺴﺒ
ﻗﺪﺭﺓ ،ﺃﻣﺎ ﺇﺫﺍ ﻟﹶﻢ ﻳﻜﻦ ﻋﻨﺪﻫﻢ ﻗﹸﺪﺭ ﹲﺓ ﻓﻼ ﳜﺮﺟﻮﺍ ،ﺃﻭ ﻛﺎﻥ ﺍﳋﺮﻭ
ﺭﻋﺎﻳ ﹰﺔ ﻟﻠﻤﺼﺎﱀ ﺍﻟﻌﺎﻣﺔ ،ﻭﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻤﻊ ﻋﻠﻴﻬﺎ )ﺃﻧﻪ ﻻ ﳚﻮﺯ ﺇﺯﺍﻟ ﹸﺔ ﺍﻟﺸ ﺮ ﲟﺎ ﻫﻮ ﺃﺷ ﺮ ﻣﻨﻪ ،ﺑﻞ
)(2
ﳚﺐ ﺩﺭ ُﺀ ﺍﻟﺸ ﺮ ﲟﺎ ﻳﺰﻳﻠﹸﻪ ﺃﻭ ﻳﺨ ﱢﻔﻔﹸﻪ( .
ﻭﺃﻣﺎ ﺩ ﺭﺀُ ﺍﻟﺸ ﺮ ﺑﺸ ﺮ ﺃﻛﺜﺮ ﻓﻼ ﳚﻮﺯ ﺑﺈﲨﺎﻉ ﺍﳌﺴﻠﻤﲔ ،ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﻄﺎﺋﻔ ﹸﺔ ﺍﻟﱵ ﺗﺮﻳﺪ ﺇﺯﺍﻟ ﹶﺔ ﻫﺬﺍ
ﺍﻟﺴﻠﻄﺎﻥ ﺍﻟﺬﻱ ﻓﻌﻞ ﻛﻔﺮﹰﺍ ﺑﻮﺍﺣﹰﺎ ﻭﻋﻨﺪﻫﻢ ﻗﺪﺭﺓ ﺗﺰﻳﻠﻪ ﺎ ﻭﺗﻀﻊ ﺇﻣﺎﻣﹰﺎ ﺻﺎﻟِﺤﹰﺎ ﻃﻴﺒﹰﺎ ﻣﻦ ﺩﻭﻥ ﺃﻥ ﻳﺘﺮﺗﺐ
ﻋﻠﻰ ﻫﺬﺍ ﻓﺴﺎ ﺩ ﻛﺒﲑ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﻭﺷ ﺮ ﺃﻋﻈﻢ ﻣﻦ ﺷ ﺮ ﻫﺬﺍ ﺍﻟﺴﻠﻄﺎﻥ ﻓﻼ ﺑﺄﺱ.
ﺝ ﻳﺘﺮﺗﺐ ﻋﻠﻴﻪ ﻓﺴﺎ ﺩ ﻛﺒ ﲑ ﻭﺍﺧﺘﻼ ﹸﻝ ﺍﻷﻣﻦ ﻭﻇﻠ ﻢ ﺍﻟﻨﺎﺱ ﻭﺍﻏﺘﻴﺎ ﹸﻝ ﻣﻦ ﻻ ﻳﺴﺘﺤ ﻖ
ﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﳋﺮﻭ
ﺍﻻﻏﺘﻴﺎﻝ ،ﺇﱃ ﻏﲑ ﻫﺬﺍ ﻣﻦ ﺍﻟﻔﺴﺎ ِﺩ ﺍﻟﻌﻈﻴﻢ ،ﻓﻬﺬﺍ ﻻ ﳚﻮﺯ ،ﺑﻞ ﳚﺐ ﺍﻟﺼ ﱪ ﻭﺍﻟﺴﻤ ﻊ ﻭﺍﻟﻄﺎﻋ ﹸﺔ ﰲ ﺍﳌﻌﺮﻭﻑ
ﻭﻣﻨﺎﺻﺤﺔ ﻭﻻﺓ ﺍﻷﻣﻮﺭ ﻭﺍﻟﺪﻋﻮﺓ ﳍﻢ ﺑﺎﳋﲑ ،ﻭﺍﻻﺟﺘﻬﺎﺩ ﰲ ﲣﻔﻴﻒ ﺍﻟﺸ ﺮ ﻭﺗﻘﻠﻴﻠِﻪ ﻭﺗﻜﺜ ِﲑ ﺍﳋﲑ ،ﻫﺬﺍ ﻫﻮ
ﻱ ﺍﻟﺬﻱ ﳚﺐ ﺃﻥ ﻳﺴﻠﻚ؛ ﻷ ﱠﻥ ﰲ ﺫﻟﻚ ﻣﺼﺎﱀ ﻟﻠﻤﺴﻠﻤﲔ ﻋﺎﻣﺔ ،ﻭﻷ ﱠﻥ ﰲ ﺫﻟﻚ ﺗﻘﻠﻴﻞﺍﻟﻄﺮﻳ ﻖ ﺍﻟﺴﻮ
)(3
ﷲ ﻟﻠﺠﻤﻴﻊ
ﺍﻟﺸ ﺮ ﻭﺗﻜﺜﲑ ﺍﳋﲑ ،ﻭﻷ ﱠﻥ ﰲ ﺫﻟﻚ ﺣﻔﻆ ﺍﻷﻣﻦ ﻭﺳﻼﻣﺔ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺷ ﺮ ﺃﻛﺜﺮ ،ﻧﺴﺄﻝ ﺍ َ
) (1ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ) ،(7056ﻭﻣﺴﻠﻢ ).(1709
ﺲ! ﻭﺫﻟﻚ ﺃ ﱠﻥ ﺍﻟﺸﻴ ﺦ ﻟﹶﻢ ﻳﻌﻤِﻞ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓﹶ ﺇ ﱠﻻ ﺑﻌﺪ ﲢﻘﱡﻖ ﺍﻟﺸﺮﻁ ﺍﻟﺬﻱ ﺫﻛﺮﻩ ﻗﺒﻠﻬﺎ ،ﺃﻻ ﻭﻫﻮ ﻛﹸﻔ ﺮ
) (2ﺗﺄﻣﻞ ﻫﺬﺍ؛ ﻓﺈﻧﻪ ﻧﻔﻴ
ﺺ ﺍﳊﺪﻳﺚ ﺍﻟﺴﺎﺑﻖ.
ﺍﳊﺎﻛﻢ ﺑﻨ
ﺚ ﺭﺳﻮﻝ ﺍﷲ ﺑﻘﻮﺍﻋﺪ ﺃﻫﻞ ﺍﻟﻌﻠﻢ؛ ﻷ ﱠﻥ ﺣﺪﻳﺚ ﺭﺳﻮﻝ ﺍﷲ ﻧﻔﺴﻪ
ﻭﻫﻜﺬﺍ ﺻﻨﻴ ﻊ ﺍﻟﺮﺍﺳﺨﲔ ﰲ ﺍﻟﻌﻠﻢ؛ ﻻ ﻳ ﺮﺩﻭﻥ ﺣﺪﻳ ﹶ
ﺃﺻ ﹲﻞ ﻭﻗﺎﻋﺪﺓﹲ ،ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ـ ﺭﲪﻪ ﺍﷲ ـ )) :ﺃﻣﺎ ﺃﻥ ﻧﻘﻌ ﺪ ﻗﺎﻋﺪ ﹰﺓ ﻭﻧﻘﻮﻝ :ﻫﺬﺍ ﻫﻮ ﺍﻷﺻﻞﹸ ،ﰒﱠ ﻧ ﺮﺩ ﺍﻟﺴﻨﺔﹶ؛ ﻷﺟﻞ
ﺽ ﻋﻠﻴﻨﺎ ﻣﻦ ﺭﺩ ﺣﺪﻳﺚ ﻭﺍﺣ ٍﺪ!! ((.
ﷲ ﻭﺭﺳﻮﻟﹸﻪ ﺃﹶﻓﺮ
ﻒ ﻗﺎﻋﺪ ٍﺓ ﻟﹶﻢ ﻳﺆﺻﻠﻬﺎ ﺍ ُ
ﳐﺎﻟﻔﺔ ﺗﻠﻚ ﺍﻟﻘﺎﻋﺪﺓ ،ﻓﻠﹶﻌﻤﺮ ﺍﷲ! ﻟﹶﻬﺪ ﻡ ﺃﻟ ِ
ﺇﻋﻼﻡ ﺍﳌﻮﻗﻌﲔ ) 252/2ـ ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ(.
) (3ﻫﺬﺍ ﻣﻦ ﺑﺎﺏ ﺫِﻛﺮ ﺍﳊﻜﻤﺔ ﻻ ﺍﻟﺘﻌﻠﻴﻞ ﺍﻟﺬﻱ ﻳﺪﻭﺭ ﻣﻌﻪ ﺍﳊﻜ ﻢ ﻭﺟﻮﺩﹰﺍ ﻭ ﻋﺪﻣﺎﹰ؛ ﻓﺈ ﱠﻥ ﻗﻮﻣﹰﺎ ﱂ ﻳﻔﺮﻗﻮﺍ ـ ﺃﻭ ﻟﹶﻢ ﻳﺤﺒﻮﺍ ﺃﻥ
–124@åß@38@òzÐ
ﺍﻟﺘﻮﻓﻴﻖ ﻭﺍﳍﺪﺍﻳﺔ ((.
ﺱ :2ﲰﺎﺣﺔ ﺍﻟﻮﺍﻟﺪ :ﻧﻌﻠ ﻢ ﺃ ﱠﻥ ﻫﺬﺍ ﺍﻟﻜﻼ ﻡ ﺃﺻ ﹲﻞ ﻣﻦ ﺃﺻﻮﻝ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ،ﻭﻟﻜﻦ ﻫﻨﺎﻙ
ﻒ ﻣﻦ ﺃﺑﻨﺎﺀ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﻣﻦ ﻳﺮﻯ ﻫﺬﺍ ﻓِﻜﺮﹰﺍ ﺍﺰﺍﻣﻴﺎ ،ﻭﻓﻴﻪ ﺷﻲ ٌﺀ ﻣﻦ ﺍﻟﺘﺨﺎﺫﻝ ،ﻭﻗﺪ ﻗﻴﻞ ﻟﻸﺳ ِ
)(1
ﻒ ﰲ ﺍﻟﺘﻐﻴﲑ؟ . ﺏ ﺇﱃ ﺗﺒﻨﻲ ﺍﻟﻌﻨ
ﻫﺬﺍ ﺍﻟﻜﻼﻡ ...ﻟﺬﻟﻚ ﻳ ﺪﻋﻮﻥ ﺍﻟﺸﺒﺎ
ﺝ )) :2ﻫﺬﺍ ﻏﹶﻠ ﹲ
ﻂ ﻣﻦ ﻗﺎﺋﻠﻪ ﻭﻗﻠﱠﺔ ﹶﻓﻬﻢ؛ ﻷﻧﻬﻢ ﻣﺎ ﻓﻬِﻤﻮﺍ ﺍﻟﺴﻨ ﹶﺔ ﻭﻻ ﻋﺮﻓﻮﻫﺎ ﻛﻤﺎ ﻳﻨﺒﻐﻲ ،ﻭﺇﻧﻤﺎ
ﺝ
ﻉ ﻛﻤﺎ ﻭﻗﻌﺖ ﺍﳋﻮﺍﺭ
ﻒ ﺍﻟﺸﺮ
ﲢﻤﻠﻬﻢ ﺍﳊﻤﺎﺳ ﹸﺔ ﻭﺍﻟﻐﲑ ﹸﺓ ﻹﺯﺍﻟ ِﺔ ﺍﳌﻨﻜﺮ ﻋﻠﻰ ﺃﻥ ﻳﻘﻌﻮﺍ ﻓﻴﻤﺎ ﻳﺨﺎﻟ
ﺐ ﻧﺼ ِﺮ ﺍﳊ ﻖ ﺃﻭ ﺍﻟﻐﲑﺓ ﻟﻠﺤﻖ ،ﲪﻠﻬﻢ ﺫﻟﻚ ﻋﻠﻰ ﺃﻥ ﻭﻗﻌﻮﺍ ﰲ ﺍﻟﺒﺎﻃﻞ ﺣﺘﻰ ﻛﻔﱠﺮﻭﺍ
ﻭﺍﳌﻌﺘﺰﻟﺔ ،ﲪﻠﻬﻢ ﺣ
ﺍﳌﺴﻠﻤﲔ ﺑﺎﳌﻌﺎﺻﻲ ،ﺃﻭ ﺧﻠﱠﺪﻭﻫﻢ ﰲ ﺍﻟﻨﺎﺭ ﺑﺎﳌﻌﺎﺻﻲ ﻛﻤﺎ ﺗﻔﻌﻞ ﺍﳌﻌﺘﺰﻟﺔ.
ﺝ ﻛﻔﱠﺮﻭﺍ ﺑﺎﳌﻌﺎﺻﻲ ﻭﺧﻠﱠﺪﻭﺍ ﺍﻟﻌﺼﺎ ﹶﺓ ﰲ ﺍﻟﻨﺎﺭ ،ﻭﺍﳌﻌﺘﺰﻟ ﹸﺔ ﻭﺍﻓﻘﻮﻫﻢ ﰲ ﺍﻟﻌﺎﻗﺒﺔ ﻭﺃﻧﻬﻢ ﰲ ﺍﻟﻨﺎﺭ
ﻓﺎﳋﻮﺍﺭ
ﻣﺨﻠﱠﺪﻭﻥ ﻓﻴﻬﺎ ،ﻭﻟﻜﻦ ﻗﺎﻟﻮﺍ :ﺇﻧﻬﻢ ﰲ ﺍﻟﺪﻧﻴﺎ ﰲ ﻣﱰﻟﺔ ﺑﲔ ﺍﳌﱰﻟﺘﲔ ،ﻭﻛﻠﱡﻪ ﺿﻼﻝﹲ ،ﻭﺍﻟﺬﻱ ﻋﻠﻴﻪ ﺃﻫﻞ
ﺴﻨ ِﺔ ﻫﻮ ﺍﳊ ﻖ ﺃ ﱠﻥ ﺍﻟﻌﺎﺻ ﻲ ﻻ ﻳﻜﻔﹸﺮ ﺑِﻤﻌﺼﻴﺘِﻪ ﻣﺎ ﻟﹶﻢ ﻳﺴﺘﺤﻠﱠﻬﺎ.
ﺍﻟ
ﻒ
ﻓﺈﺫﺍ ﺯﻧﺎ ﻻ ﻳﻜﻔﺮ ،ﻭﺇﺫﺍ ﺳﺮﻕ ﻻ ﻳﻜﻔﺮ ،ﻭﺇﺫﺍ ﺷﺮﺏ ﺍﳋﻤ ﺮ ﻻ ﻳﻜﻔﺮ ،ﻭﻟﻜﻦ ﻳﻜﻮﻥ ﻋﺎﺻﻴﹰﺎ ﺿﻌﻴ
ﺍﻹﳝﺎﻥ ،ﻓﺎﺳﻘﹰﺎ ﺗﻘﺎﻡ ﻋﻠﻴﻪ ﺍﳊﺪﻭﺩ ،ﻭﻻ ﻳﻜﻔﺮ ﺑﺬﻟﻚ ﺇ ﱠﻻ ﺇﺫﺍ ﺍﺳﺘﺤ ﱠﻞ ﺍﳌﻌﺼﻴ ﹶﺔ ﻭﻗﺎﻝ :ﺇﻧﻬﺎ ﺣﻼﻝﹲ ،ﻭﻣﺎ ﻗﺎﻟﻪ
ﰲ ﺍﳋﻮﺍﺭﺝ
ﱯ )) :ﺇﻧﻬﻢ ﻳﻤﺮﻗﻮﻥ ﻣﻦ ﺍﻹﺳﻼﻡ ﰒﱠ ﻻ
ﺱ ﺑﺎﻃﻞﹲ ،ﻭﳍﺬﺍ ﻗﺎﻝ ﻓﻴﻬﻢ ﺍﻟﻨ
ﻫﺬﺍ ﺑﺎﻃﻞﹲ ،ﻭﺗﻜﻔﲑﻫﻢ ﻟﻠﻨﺎ ِ
)(3 )(2
ﻳﻌﻮﺩﻭﻥ ﻓﻴﻪ (( )) ،ﻳﻘﺎﺗِﻠﻮﻥ ﺃﻫ ﹶﻞ ﺍﻹﺳﻼ ِﻡ ﻭﻳﺪﻋﻮﻥ ﺃﻫﻞ ﺍﻷﻭﺛﺎﻥ (( ،ﻫﺬﻩ ﺣﺎﻝ ﺍﳋﻮﺍﺭﺝ
ﺑﺴﺒﺐ ﹸﻏﹸﻠﻮﻫﻢ ﻭﺟﻬﻠﻬﻢ ﻭﺿﻼﻟِﻬﻢ.
ﻓﻼ ﻳﻠﻴ ﻖ ﺑﺎﻟﺸﺒﺎﺏ ﻭﻻ ﻏﲑ ﺍﻟﺸﺒﺎﺏ ﺃﻥ ﻳﻘﱢﻠﺪﻭﺍ ﺍﳋﻮﺍﺭﺝ ﻭﺍﳌﻌﺘﺰﻟﺔ ،ﺑﻞ ﳚﺐ ﺃﻥ ﻳﺴﲑﻭﺍ ﻋﻠﻰ ﻣﺬﻫﺐ
ﻳﻔﺮﻗﻮﺍ ـ ﺑﲔ ﺍﳊﻜﻤﺔ ﻭﺍﻟﻌﻠﺔ ،ﻓﺮﺍﺣﻮﺍ ﻳﻐﺮﻗﻮﻥ ﺍﻷ ﻣ ﹶﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺍﻟﺪﻣﺎﺀ؛ ﻟِﻤﺼﻠﺤ ٍﺔ ﲣﻴﻠﻮﻫﺎ ﰲ ﺧﺮﻭﺟﻬﻢ ،ﻭﻟﹶﻢ ﻳﻠﺘﻔﺘﻮﺍ ﺇﱃ
ﺝ ﻋﻠﻴﻪ ﻣﺎ ﺩﺍﻡ ﻣﺴﻠﻤﺎﹰ ،ﻭﺍﻷﻣ ﺮ ﷲ!
ﻋِﺼﻤ ِﺔ ﺩ ِﻡ ﺍﳌﺨﺮﻭ ِ
) (1ﺇﻱ ﻭﺍﷲ! ﻟﻘﺪ ﻗﺎﻟﻮﺍ ﺫﻟﻚ ،ﺑﻞ ﺳ ﻤﻮﺍ ﺃﺣﺎﺩﻳﺚ ﻫﺬﺍ ﺍﻟﺒﺎﺏ) :ﺃﺣﺎﺩﻳﺚ ﲣﺪﻳﺮ ﺍﻟﺸﻌﻮﺏ(! ﺑﻞ ﺇ ﱠﻥ ﻣﻦ ﺍﳊﺮﻛﻴﲔ ﻣﻦ ﻳﺘﺤﺎﺷﻰ
ﺐ ﺍﻟﺴﻨﻦ؛ ﺧﺸﻴ ﹰﺔ ﻣﻦ ﺇﻃﹾﻼﻉ ﺍﻟﻌﺎﻣ ِﺔ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ) ،ﻭﺇﻧﺎ ﷲ ﻭﺇﻧﺎ ﺇﻟﻴﻪ ﺭﺍﺟﻌﻮﻥ(!!
ﺗﺪﺭﻳﺲ ﻛﺘ ِ
ﺹ ﺍﻟﱵ ﺗﺨﺎﻟﻔﹸﻪ ﻭﻳﺒﻐﻀﻬﺎ ،ﻭﻳﺒﻐِﺾ
ﺐ ﻛﺘﻤﺎﻥ ﺍﻟﻨﺼﻮ ِ
ﻂ ﻣﺒﺘﺪﻋﹰﺎ ﺇ ﱠﻻ ﻭﻫﻮ ﻳﺤ
ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ـ ﺭﲪﻪ ﺍﷲ ـ )) :ﻓﻼ ﲡﺪ ﻗ ﱡ
ﺾ ﻣﻦ ﻳﻔﻌﻞ ﺫﻟﻚ ،ﻛﻤﺎ ﻗﺎﻝ ﺑﻌﺾ ﺍﻟﺴﻠﻒ :ﻣﺎ ﺍﺑﺘﺪﻉ ﺃﺣ ﺪ ﺑﺪﻋ ﹰﺔ ﺇﻻﱠ ﻧﺰﻋﺖ
ﺙ ﺎ ،ﻭﻳﺒﻐ
ﺇﻇﻬﺎﺭﻫﺎ ﻭﺭﻭﺍﻳﺘﻬﺎ ﻭﺍﻟﺘﺤ ﺪ ﹶ
ﺣﻼﻭ ﹸﺓ ﺍﳊﺪﻳﺚ ﻣﻦ ﻗﻠﺒﻪ (( .ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ) 161/20ـ .(162
ﺚ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ) ،(1067ﻭﺍﺑﻦ ﻣﺎﺟﻪ ).(170/1
ﺾ ﺣﺪﻳ ٍ
) (2ﺑﻌ
) (3ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ) ،(3344ﻭﻣﺴﻠﻢ ) ،(1064ﻭﺃﺑﻮ ﺩﺍﻭﺩ ) ،(4764ﻭﺍﻟﻨﺴﺎﺋﻲ ).(87/5
–124@åß@39@òzÐ
ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﻋﻠﻰ ﻣﻘﺘﻀﻰ ﺍﻷﺩﻟﱠﺔ ﺍﻟﺸﺮﻋﻴﺔ ،ﻓﻴﻘﻔﻮﻥ ﻣﻊ ﺍﻟﻨﺼﻮﺹ ﻛﻤﺎ ﺟﺎﺀﺕ ،ﻭﻟﻴﺲ ﳍﻢ
ﺹ ﻭﻗﻌﺖ ﻣﻨﻪ ،ﺑﻞ ﻋﻠﻴﻬﻢ ﺍﳌﻨﺎﺻﺤﺔ ﺑﺎﳌﻜﺎﺗﺒﺔ ﻭﺍﳌﺸﺎﻓﻬﺔ،
ﺍﳋﺮﻭﺝ ﻋﻠﻰ ﺍﻟﺴﻠﻄﺎﻥ ﻣﻦ ﺃﺟﻞ ﻣﻌﺼﻴﺔ ﺃﻭ ﻣﻌﺎ ٍ
ﺑﺎﻟﻄﺮﻕ ﺍﻟﻄﻴﺒﺔ ﺍﳊﻜﻴﻤﺔ ،ﺑﺎﳉﺪﺍﻝ ﺑﺎﻟﱵ ﻫﻲ ﺃﺣﺴﻦ ﺣﱴ ﻳﻨﺠﺤﻮﺍ ﻭﺣﱴ ﻳﻘ ﱠﻞ ﺍﻟﺸ ﺮ ﺃﻭ ﻳﺰﻭﻝ ﻭﻳﻜﺜﺮ
ﺍﳋ ﲑ.
ﻳﻘﻮﻝ: ﻭﺟ ﱠﻞ ﻋ ﺰ ﻭﺍﷲ ، ﺍﷲ ﺭﺳﻮﻝ ﻋﻦ ﺍﻟﻨﺼﻮﺹ ﺟﺎﺀﺕ ﻫﻜﺬﺍ
ﻚ{ ]ﺁﻝ ﻋﻤﺮﺍﻥ
ﺐ ﻻﻧ ﹶﻔﻀﻮﺍ ِﻣ ﻦ ﺣ ﻮِﻟ
ﻆ ﺍﻟ ﹶﻘ ﹾﻠ ِ
ﺖ ﹶﻓﻈﺎ ﹶﻏﻠِﻴ ﹶ
ﺖ ﹶﻟﻬﻢ ﻭﹶﻟ ﻮ ﻛﹸﻨ
} ﹶﻓِﺒﻤﺎ ﺭ ﺣ ﻤ ٍﺔ ِﻣ ﻦ ﺍﷲ ﻟِﻨ
.[159
ﻓﺎﻟﻮﺍﺟﺐ ﻋﻠﻰ ﺍﻟﻐﻴﻮﺭﻳﻦ ﷲ ﻭﻋﻠﻰ ﺩﻋﺎﺓ ﺍﳍﹸﺪﻯ ﺃﻥ ﻳﻠﺘﺰِﻣﻮﺍ ﲝﺪﻭﺩ ﺍﻟﺸﺮﻉِ ،ﻭﺃﻥ ﻳﻨﺎﺻﺤﻮﺍ ﻣﻦ
ﻭﻻﱠﻫﻢ ﺍﷲ ﺍﻷﻣﻮﺭ ﺑﺎﻟﻜﻼﻡ ﺍﻟﻄﻴﺐ ﻭﺍﳊﻜﻤﺔ ﻭﺍﻷﺳﻠﻮﺏ ﺍﳊﺴﻦ ،ﺣﱴ ﻳﻜﺜﺮ ﺍﳋﲑ ﻭﻳﻘ ﱠﻞ ﺍﻟﺸﺮ ،ﻭﺣﱴ
ﻳﻜﺜﺮ ﺍﻟﺪﻋﺎﺓ ﺇﱃ ﺍﷲ ﻭﺣﱴ ﻳﻨﺸﻄﻮﺍ ﰲ ﺩﻋﻮﻢ ﺑﺎﻟﱵ ﻫﻲ ﺃﺣﺴﻦ ﻻ ﺑﺎﻟﻌﻨﻒ ﻭﺍﻟﺸﺪﺓ ،ﻭﻳﻨﺎﺻﺤﻮﺍ ﻣﻦ
ﻭﻻﱠﻫﻢ ﺍﷲ ﺑﺸﺘﻰ ﺍﻟﻄﺮﻕ ﺍﻟﻄﻴﺒﺔ ﺍﻟﺴﻠﻴﻤﺔ ﻣﻊ ﺍﻟﺪﻋﺎﺀ ﳍﻢ ﰲ ﻇﻬﺮ ﺍﻟﻐﻴﺐ ﺃ ﱠﻥ ﺍﷲ ﻳﻬﺪﻳﻬﻢ ﻭﻳﻮﻓﱢﻘﻬﻢ
ﻭﻳﻌﻴﻨﻬﻢ ﻋﻠﻰ ﺍﳋﲑ ﻭﺃ ﱠﻥ ﺍﷲ ﻳﻌﻴﻨﻬﻢ ﻋﻠﻰ ﺗﺮﻙ ﺍﳌﻌﺎﺻﻲ ﺍﻟﱵ ﻳﻔﻌﻠﻮﺎ ﻭﻋﻠﻰ ﺇﻗﺎﻣﺔ ﺍﳊﻖ ،ﻫﻜﺬﺍ ﻳﺪﻋﻮ ﺍﷲ
ﷲ ﻭﻻ ﹶﺓ ﺍﻷﻣﻮﺭ ﻭﺃﻥ ﻳﻌﻴﻨﻬﻢ ﻋﻠﻰ ﺗﺮﻙ ﺍﻟﺒﺎﻃﻞ ﻭﻋﻠﻰ ﺇﻗﺎﻣﺔ ﺍﳊ ﻖ ﺑﺎﻷﺳﻠﻮﺏ
ﻭﻳﻀﺮﻉ ﺇﻟﻴﻪ ﺃﻥ ﻳﻬﺪﻱ ﺍ ُ
ﺍﳊﺴﻦ ﺑﺎﻟﱵ ﻫﻲ ﺃﺣﺴﻦ ،ﻭﻫﻜﺬﺍ ﻣﻊ ﺇﺧﻮﺍﻧﻪ ﺍﻟﻐﻴﻮﺭﻳﻦ ﻳﻨﺼﺤﻬﻢ ﻭﻳ ِﻌﻈﹸﻬﻢ ﻭﻳﺬﻛﱢﺮﻫﻢ ﺣﱴ ﻳﻨﺸﻄﻮﺍ ﰲ
ﺍﻟﺪﻋﻮﺓ ﺑﺎﻟﱵ ﻫﻲ ﺃﺣﺴﻦ ﻻ ﺑﺎﻟﻌﻨﻒ ﻭﺍﻟﺸﺪﺓ ،ﻭﺬﺍ ﻳﻜﺜﺮ ﺍﳋ ﲑ ﻭﻳﻘ ﱠﻞ ﺍﻟﺸﺮ ،ﻭﻳﻬﺪﻱ ﺍﷲ ﻭﻻ ﹶﺓ ﺍﻷﻣﻮﺭ
ﻟﻠﺨﲑ ﻭﺍﻻﺳﺘﻘﺎﻣﺔ ﻋﻠﻴﻪ ،ﻭﺗﻜﻮﻥ ﺍﻟﻌﺎﻗﺒ ﹸﺔ ﲪﻴﺪ ﹰﺓ ﻟﻠﺠﻤﻴﻊ ((.
ﺱ :3ﻟﻮ ﺍﻓﺘﺮﺿﻨﺎ ﺃ ﱠﻥ ﻫﻨﺎﻙ ﺧﺮﻭﺟﹰﺎ ﺷﺮﻋﻴﺎ ﻟﺪﻯ ﲨﺎﻋﺔ ﻣﻦ ﺍﳉﻤﺎﻋﺎﺕ ،ﻫﻞ ﻫﺬﺍ ﻳ ﱪ ﺭ ﻗﺘﻞ ﺃﻋﻮﺍﻥ
ﻫﺬﺍ ﺍﳊﺎﻛﻢ ﻭﻛ ﱢﻞ ﻣﻦ ﻳﻌﻤﻞ ﰲ ﺣﻜﻮﻣﺘﻪ ﻣﺜﻞ ﺍﻟﺸﺮﻃﺔ ﻭﺍﻷﻣﻦ ﻭﻏﲑﻫﻢ؟
ﺝ )) :3ﺳﺒﻖ ﺃﻥ ﺃﺧﱪﺗﻚ ﺃﻧﻪ ﻻ ﳚﻮﺯ ﺍﳋﺮﻭ
ﺝ ﻋﻠﻰ ﺍﻟﺴﻠﻄﺎﻥ ﺇ ﱠﻻ ﺑﺸﺮﻃﲔ:
ﺃﺣﺪﳘﺎ :ﻭﺟﻮ ﺩ ﻛﻔ ٍﺮ ﺑﻮﺍ ٍ
ﺡ ﻋﻨﺪﻫﻢ ﻓﻴﻪ ﻣﻦ ﺍﷲ ﺑﺮﻫﺎﻥ.
ﻭﺍﻟﺸﺮﻁ ﺍﻟﺜﺎﱐ :ﺍﻟﻘﺪﺭ ﹸﺓ ﻋﻠﻰ ﺇﺯﺍﻟﺔ ﺍﳊﺎﻛﻢ ﺇﺯﺍﻟ ﹰﺔ ﻻ ﻳﺘﺮﺗ
ﺐ ﻋﻠﻴﻬﺎ ﺷ ﺮ ﺃﻛﱪ ،ﻭﺑﺪﻭﻥ ﺫﻟﻚ ﻻ ﳚﻮﺯ
((.
ﺱ :4ﻳﻈ ﻦ ﺍﻟﺒﻌ
ﺾ ﻣﻦ ﺍﻟﺸﺒﺎﺏ ﺃ ﱠﻥ ﳎﺎﻓﺎ ﹶﺓ ﺍﻟﻜﻔﺎﺭ ِﻣﻤﻦ ﻫﻢ ﻣﺴﺘﻮﻃﻨﻮﻥ ﰲ ﺍﻟﺒﻼﺩ ﺍﻹﺳﻼﻣﻴﺔ ﺃﻭ ﻣﻦ
ﺍﻟﻮﺍﻓﺪﻳﻦ ﻣﻦ ﺍﻟﺸﺮﻉ ،ﻭﻟﺬﻟﻚ ﺍﻟﺒﻌﺾ ﻳﺴﺘﺤ ﱡﻞ ﻗﺘﻠﻬﻢ ﻭﺳﻠﺒﻬﻢ ﺇﺫﺍ ﺭﺃﻭﺍ ﻣﻨﻬﻢ ﻣﺎ ﻳﻨﻜﺮﻭﻥ؟
ﺝ )) :4ﻻ ﳚﻮﺯ ﻗﺘﻞ ﺍﻟﻜﺎﻓﺮ ﺍﳌﺴﺘﺄﻣﻦ ﺍﻟﺬﻱ ﺃﺩﺧﻠﺘﻪ ﺍﻟﺪﻭﻟ ﹸﺔ ﺁﻣﻨﹰﺎ ﻭﻻ ﻗﺘﻞ ﺍﻟﻌﺼﺎﺓ ﻭﻻ ﺍﻟﺘﻌﺪﻱ
–124@åß@40@òzÐ
)(1
. ﻋﻠﻴﻬﻢ ،ﺑﻞ ﻳﺤﺎﻟﻮﻥ ﻟﻠﺤﻜﻢ ﺍﻟﺸﺮﻋﻲ ،ﻫﺬﻩ ﻣﺴﺎﺋ ﹸﻞ ﻳﺤﻜﻢ ﻓﻴﻬﺎ ﺑﺎﳊﻜﻢ ﺍﻟﺸﺮﻋﻲ ((
ﺱ :5ﻭﺇﺫﺍ ﻟﹶﻢ ﺗﻮﺟﺪ ﳏﺎﻛﻢ ﺷﺮﻋﻴﺔ؟
ﺝ )) :5ﺇﺫﺍ ﻟﹶﻢ ﺗﻮﺟﺪ ﳏﺎﻛﻢ ﺷﺮﻋﻴﺔ ﻓﺎﻟﻨﺼﻴﺤﺔ ﻓﻘﻂ ،ﺍﻟﻨﺼﻴﺤﺔ ﻟﻮﻻﺓ ﺍﻷﻣﻮﺭ ﻭﺗﻮﺟﻴﻬﻬﻢ ﻟﻠﺨﲑ
ﻉ ﺍﷲ ،ﺃﻣﺎ ﺃﻥﱠ ﺍﻵﻣ ﺮ ﻭﺍﻟﻨﺎﻫﻲ ﻳﻤ ﺪ ﻳﺪﻩ ﺃﻭ ﻳﻘﺘﻞ ﺃﻭ ﻳﻀﺮﺏ ﻓﻼ ﳚﻮﺯ،
ﻭﺍﻟﺘﻌﺎﻭﻥ ﻣﻌﻬﻢ ﺣﱴ ﻳﺤﻜﱢﻤﻮﺍ ﺷﺮ
ﻟﻜﻦ ﻳﺘﻌﺎﻭﻥ ﻣﻊ ﻭﻻﺓ ﺍﻷﻣﻮﺭ ﺑﺎﻟﱵ ﻫﻲ ﺃﺣﺴﻦ ﺣﱴ ﻳﺤﻜﱢﻤﻮﺍ ﺷﺮﻉ ﺍﷲ ﰲ ﻋﺒﺎﺩ ﺍﷲ ،ﻭﺇ ﱠﻻ ﻓﻮﺍﺟﺒﻪ
ﺍﻟﻨﺼ ﺢ ﻭﻭﺍﺟﺒﻪ ﺍﻟﺘﻮﺟﻴﻪ ﺇﱃ ﺍﳋﲑ ،ﻭﻭﺍﺟﺒﻪ ﺇﻧﻜﺎ ﺭ ﺍﳌﻨﻜﺮ ﺑﺎﻟﱵ ﻫﻲ ﺃﺣﺴﻦ ،ﻫﺬﺍ ﻫﻮ ﻭﺍﺟﺒﻪ ،ﻗﺎﻝ ﺍﷲ
ﷲ ﻣﺎ ﺍ ﺳﺘ ﹶﻄ ﻌﺘ ﻢ{ ]ﺍﻟﺘﻐﺎﺑﻦ ،[16ﻭﻷ ﱠﻥ ﺇﻧﻜﺎﺭﻩ ﺑﺎﻟﻴﺪ ﺑﺎﻟﻘﺘﻞ ﺃﻭ ﺍﻟﻀﺮﺏ ﻳﺘﺮﺗ
ﺐ ﻋﻠﻴﻪ ﺗﻌﺎﱃ} :ﻓﹶﺎﺗﻘﹸﻮﺍ ﺍ َ
)(2
ﺐ ﻟﻜ ﱢﻞ ﻣﻦ ﺳﺒﺮ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻭﻋﺮﻓﻬﺎ (( .ﻚ ﻭﻻ ﺭﻳ ٍ ﺷ ﺮ ﺃﻛﺜﺮ ﻭﻓﺴﺎ ﺩ ﺃﻋﻈﻢ ﺑﻼ ﺷ
@ @pa‹çbľa@À@Œbi@åia@„î“Ûa@ôìnÏ
ﺳﺌﻞ ﺭﲪﻪ ﺍﷲ ﰲ ﺷﻌﺒﺎﻥ )1412ﻫـ( ﲟﺪﻳﻨﺔ ﺟﺪﺓ ﻣﻦ ﺷﺮﻳﻂ ﲰﻌﻲ:
ﳊﻜﱠﺎﻡ ﻭﺍﻟﻮﻻﺓ ﺗﻌﺘﱪ ﻭﺳﻴﻠﺔ ﻣﻦ ﻭﺳﺎﺋﻞ ﺍﻟﺪﻋﻮﺓ؟
ﻫﻞ ﺍﳌﻈﺎﻫﺮﺍﺕ ﺍﻟﺮﺟﺎﻟﻴﺔ ﻭﺍﻟﻨﺴﺎﺋﻴﺔ ﺿ ﺪ ﺍ ﹸ
ﻭﻫﻞ ﻣﻦ ﳝﻮﺕ ﻓﻴﻬﺎ ﻳﻌﺘﱪ ﺷﻬﻴﺪﹰﺍ ﺃﻭ ﰲ ﺳﺒﻴﻞ ﺍﷲ؟
ﻓﺄﺟﺎﺏ ﺭﲪﻪ ﺍﷲ:
)) ﻻ ﺃﺭﻯ ﺍﳌﻈﺎﻫﺮﺍﺕ ﺍﻟﻨﺴﺎﺋﻴﺔ ﻭﺍﻟﺮﺟﺎﻟﻴﺔ ﻣﻦ ﺍﻟﻌﻼﺝ ،ﻭﻟﻜﻦ ﺃﻧﺎ ﺃﺭﻯ ﺃﻧﻬﺎ ﻣﻦ ﺃﺳﺒﺎﺏ ﺍﻟﻔﱳ ﻭﻣﻦ
ﺃﺳﺒﺎﺏ ﺍﻟﺸﺮﻭﺭ ،ﻭﻣﻦ ﺃﺳﺒﺎﺏ ﻇﻠﻢ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ،ﻭﺍﻟﺘﻌﺪﻱ ﻋﻠﻰ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﺑﻐﲑ ﺣﻖ ،ﻭﻟﻜﻦ ﺍﻷﺳﺒﺎﺏ
ﺍﻟﺸﺮﻋﻴﺔ :ﺍﳌﻜﺎﺗﺒﺔ ﻭﺍﻟﻨﺼﻴﺤﺔ ﻭﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﳋﲑ ﺑﺎﻟﻄﺮﻕ ﺍﻟﺸﺮﻋﻴﺔ ،ﺷﺮﺣﻬﺎ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ،ﻭﺷﺮﺣﻬﺎ
)(3
ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ ﻭﺃﺗﺒﺎﻋﻪ ﺑﺈﺣﺴﺎ ٍﻥ :ﺑﺎﳌﻜﺎﺗﺒﺔ ﻭﺍﳌﺸﺎﻓﻬﺔ ﻣﻊ ، ...ﻭﻣﻊ ﺍﻷﻣﲑ ﻭﻣﻊ ﺍﻟﺴﻠﻄﺎﻥ،
ﻭﺍﻻﺗﺼﺎﻝ ﺑﻪ ،ﻭﻣﻨﺎﺻﺤﺘﻪ ﻭﺍﳌﻜﺎﺗﺒﺔ ﻟﻪ ،ﺩﻭﻥ ﺍﻟﺘﺸﻬﲑ ﻋﻠﻰ ﺍﳌﻨﺎﺑﺮ ﺑﺄﻧﻪ ﻓﻌﻞ ﻛﺬﺍ ،ﻭﺻﺎﺭ ﻣﻨﻪ ﻛﺬﺍ ،ﻭﺍﷲ
ﺍﳌﺴﺘﻌﺎﻥ ((.
) (1ﻟِﻤﺎ ﺻ ﺢ ﻣﻦ ﺭﻭﺍﻳﺔ ﺃﰊ ﺩﺍﻭﺩ ) ،(2760ﻭﺍﻟﻨﺴﺎﺋﻲ ) (4761ﻋﻦ ﺃﰊ ﺑﻜﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ )) :
ﷲ ﻋﻠﻴﻪ ﺍﳉﻨ ﹶﺔ ((.
ﻣﻦ ﹶﻗﺘﻞ ﻣﻌﺎﻫﺪﹰﺍ ﰲ ﻏﲑ ﹸﻛ ﻨﻬِﻪ ﺣﺮﻡ ﺍ ُ
) (2ﻣﻦ ﻛﺘﺎﺏ :ﺍﳌﻌﻠﻮﻡ ﻣﻦ ﻭﺍﺟﺐ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﳊﺎﻛﻢ ﻭﺍﶈﻜﻮﻡ )ﺹ 7:ـ .(16
) (3ﻛﻠﻤﺔ ﻏﲑ ﻣﻔﻬﻮﻣﺔ.
–124@åß@41@òzÐ
a@鼊@ïãbjÛþa@åí‡Ûa@‹–bã@‡à«@òß(ýÈÛa@ôëbnÏ
ﺳﺌﻞ ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ ﺍﻷﻟﺒﺎﱐ
ﳏﺪﺙ ﺍﻟﺪﻳﺎﺭ ﺍﻟﺸﺎﻣﻴﺔ ﻭﻋﻼﱠﻣﺔ ﻋﺼﺮﻩ
ﻳﻮﻡ 29ـ ﲨﺎﺩﻯ ﺍﻷﻭﱃ ـ 1416ﻫـ
ﺍﳌﻮﺍﻓﻖ ﻟـ 23ـ 10ـ 1995ﻋﻤﺎ ﻳﺄﰐ:
ﰲ ﻫﺬﻩ ﺍﻟﻔﺘﺮﺓ ﺍﻷﺧﲑﺓ ﻳﺎ ﺷﻴﺦ! ﺧﺎﺻﺔ ﳑﺎ ﳛﺪﺙ ﻣﻦ ﻛﻮﺍﺭﺙ ﻭﻓﱳ ،ﻭﺣﻴﺚ ﺻﺎﺭ ﺍﻷﻣﺮ ﺇﱃ
ﺍﺳﺘﺨﺪﺍﻡ ﺍﳌﺘﻔﺠﺮﺍﺕ ﺍﻟﱵ ﺗﻮﺩﻱ ﲝﻴﺎﺓ ﺍﻟﻌﺸﺮﺍﺕ ﻣﻦ ﺍﻟﻨﺎﺱ ،ﺃﻛﺜﺮﻫﻢ ﻣﻦ ﺍﻷﺑﺮﻳﺎﺀ ،ﻭﻓﻴﻬﻢ ﺍﻟﻨﺴﺎﺀ
ﻭﺍﻷﻃﻔﺎﻝ ﻭﻣﻦ ﺗﻌﻠﻤﻮﻥ ،ﻭﺣﻴﺚ ﲰﻌﻨﺎ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﺍﻟﻜﺒﺎﺭ ﺃﻧﻬﻢ ﻳﻨﺪﺩﻭﻥ ﻋﻦ ﺳﻜﻮﺕ ﺃﻫﻞ ﺍﻟﻌﻠﻢ
)(1
ﻭﺍﳌﻔﺘﲔ ﻣﻦ ﺍﳌﺸﺎﻳﺦ ﺍﻟﻜﺒﺎﺭ ﻋﻦ ﺳﻜﻮﻢ ﻭﻋﺪﻡ ﺍﻟﺘﻜﻠﱡﻢ ﺑﺎﻹﻧﻜﺎﺭ ﳌﺜﻞ ﻫﺬﻩ ﺍﻟﺘﺼﺮﻓﺎﺕ ﺍﻟﻐﲑ ﺇﺳﻼﻣﻴﺔ
ﻗﻄﻌﺎﹰ ،ﻭﳓﻦ ﺃﺧﱪﻧﺎﻫﻢ ﺑﺮﺃﻱ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻭﺭﺃﻳﻜﻢ ﰲ ﺍﳌﺴﺄﻟﺔ ،ﻟﻜﻨﻬﻢ ﺭﺩﻭﺍ ﺑﺎﳉﻬﻞ ﳑﺎ ﻳﻘﻮﻟﻮﻧﻪ ﺃﻭ ﳑﺎ
ﺗﻘﻮﻟﻮﻧﻪ ،ﻭﻋﺪﻡ ﻭﺟﻮﺩ ﺍﻷﺷﺮﻃﺔ ﺍﳌﻨﺘﺸﺮﺓ ﻟﺒﻴﺎﻥ ﺍﳊﻖ ﰲ ﺍﳌﺴﺄﻟﺔ ،ﻭﳍﺬﺍ ﳓﻦ ﻃﺮﺣﻨﺎ ﺍﻟﺴﺆﺍﻝ ﺬﺍ
ﺍﻷﺳﻠﻮﺏ ﺍﻟﺼﺮﻳﺢ ﺣﱴ ﻳﻜﻮﻥ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺑﻴﻨﺔ ﺑﺮﺃﻳﻜﻢ ﻭﺭﺃﻱ ﻣﻦ ﺗﻨﻘﻠﻮﻥ ﻋﻨﻬﻢ ،ﻓﺒﻴﻨﻮﺍ ﺍﳊﻖ ﰲ ﺍﻟﻘﻀﻴﺔ،
ﻭﻛﻴﻒ ﻳﻌﺮﻑ ﺍﳊﻖ ﻓﻴﻬﺎ ﻋﻨﺪ ﻛ ﱢﻞ ﻣﺴﻠﻢ؟ ﻟﻌﻞ ﺍﻟﺸﻴﺦ ﻳﺴﻤﻊ ﻣﺎ ﳛﺪﺙ ﺍﻵﻥ ﺃﻭ ﻧﺸﺮﺡ ﻟﻪ ﺷﻴﺌﹰﺎ ﳑﺎ
ﳛﺪﺙ؟
ﻉ.
ﻗﺎﻝ ﺍﻟﺸﻴﺦ :ﻣﺎ ﻓﻴﻪ ﺩﺍ ٍ
ﺇ ﹼﻥ ﺍﳊﻤﺪ ﷲ ﳓﻤﺪﻩ ﻭﻧﺴﺘﻌﻴﻨﻪ ﻭﻧﺴﺘﻐﻔﺮﻩ ،ﻭﻧﻌﻮﺫ ﺑﺎﷲ ﻣﻦ ﺷﺮﻭﺭ ﺃﻧﻔﺴﻨﺎ ﻭﻣﻦ ﺳﻴﺌﺎﺕ ﺃﻋﻤﺎﻟﻨﺎ ،ﻣﻦ
ﻳﻬﺪﻩ ﺍﷲ ﻓﻼ ﻣﻀ ﹼﻞ ﻟﻪ ،ﻭﻣﻦ ﻳﻀﻠﻞ ﻓﻼ ﻫﺎﺩﻱ ﻟﻪ ،ﻭﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ ،ﻭﺃﺷﻬﺪ
ﺃ ﹼﻥ ﳏﻤﺪﺍ ﻋﺒﺪﻩ ﻭﺭﺳﻮﻟﻪ.
ﺴ ِﻠﻤﻮ ﹶﻥ{ ]ﺁﻝ ﻋﻤﺮﺍﻥ .[102
ﷲ ﺣﻖ ﺗﻘﹶﺎِﺗ ِﻪ ﻭ ﹶﻻ ﺗﻤﻮﺗﻦ ﺇﻻﱠ ﻭﺃﹶﻧﺘﻢ ﻣ
}ﻳﹶﺄﻳﻬﺎ ﺍﻟﱠﺬِﻳ ﻦ ﺀَﺍ ﻣﻨﻮﺍ ﺍﺗﻘﹸﻮﺍ ﺍ َ
ﺲ ﻭﺍ ِﺣ ﺪ ٍﺓ ﻭ ﺧ ﹶﻠ ﻖ ِﻣﻨﻬﺎ ﺯ ﻭﺟﻬﺎ ﻭﺑﺚﱠ ِﻣ ﻨﻬﻤﺎ
ﺱ ﺍﺗﻘﹸﻮﺍ ﺭﺑﻜ ﻢ ﺍﻟﱠﺬﻱ ﺧ ﹶﻠ ﹶﻘﻜﹸﻢ ﻣِﻦ ﻧ ﹾﻔ ٍ
}ﻳﺄﻳﻬﺎ ﺍﻟﻨﺎ
ﷲ ﻛﺎﻥ ﻋ ﹶﻠ ﻴ ﹸﻜ ﻢ ﺭﻗِﻴﺒﹰﺎ{ ]ﺍﻟﻨﺴﺎﺀ .[1
ﷲ ﺍﻟﱠﺬِﻱ ﺗﺴﺎ َﺀﻟﹸﻮ ﹶﻥ ِﺑ ِﻪ ﻭﺍ َﻷﺭﺣﺎ ﻡ ِﺇﻥﱠ ﺍ َ
ﺭِﺟﺎ ﹰﻻ ﹶﻛﺜِﲑﹰﺍ ﻭﻧِﺴﺎ ًﺀ ﻭﺍﺗﻘﹸﻮﺍ ﺍ َ
ﺢ ﹶﻟ ﹸﻜ ﻢ ﹶﺃﻋﻤﺎﻟﹶﻜ ﻢ ﻭﻳ ﻐ ِﻔ ﺮ ﻟﹶﻜ ﻢ ﺫﹸﻧﻮﺑ ﹸﻜ ﻢ
ﺼ ِﻠ
ﷲ ﻭ ﹸﻗﻮﻟﹸﻮﺍ ﹶﻗ ﻮ ﹰﻻ ﺳﺪِﻳﺪﹰﺍ ﻳ
}ﻳﹶﺄﻳﻬﺎ ﺍﻟﱠﺬِﻳ ﻦ ﺀَﺍ ﻣﻨﻮﺍ ﺍﺗﻘﹸﻮﺍ ﺍ َ
ﷲ ﻭ ﺭﺳﻮﹶﻟ ﻪ ﹶﻓ ﹶﻘ ﺪ ﻓﹶﺎ ﺯ ﹶﻓﻮﺯﹰﺍ ﻋﻈِﻴﻤﹰﺎ{ ]ﺍﻷﺣﺰﺍﺏ .[70
ﻭﻣﻦ ﻳ ِﻄ ِﻊ ﺍ َ
) (1ﻳﻘﺎﻝ :ﻏﲑ ﺍﻹﺳﻼﻣﻴﺔ ،ﻭﻗﺪ ﺗﺮﻛﺘﻬﺎ ﻛﻤﺎ ﻧﻄﻖ ﺎ ﺍﻟﺴﺎﺋﻞ.
ﺃﻣﺎ ﺑﻌﺪ :ﻓﺈ ﱠﻥ ﺧﲑ ﺍﻟﻜﻼﻡ ﻛﻼﻡ ﺍﷲ ﻭﺧﲑ ﺍﳍﺪﻱ ﻫﺪﻱ ﳏﻤﺪ ﻭﺷ ﺮ ﺍﳌﻮﺭ ﳏﺪﺛﺎﺎ ﻭﻛ ﹼﻞ ﳏﺪﺛﺔ
ﺑﺪﻋﺔ ﻭﻛﻞ ﺑﺪﻋﺔ ﺿﻼﻟﺔ ﻭﻛﻞ ﺿﻼﻟﺔ ﰲ ﺍﻟﻨﺎﺭ.
)(1
ﺕ ﺑﺄﻧﻨﺎ ﺗﻜﻠﱠﻤﻨﺎ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ،ﻭﺫﻛﺮﺕ ﺃﻧﻬﻢ )ﻳﻬﺪﻭﻥ(
ﺃﻧﺖ ـ ﺟﺰﺍﻙ ﺍﷲ ﺧﲑﹰﺍ ـ ﺃﺷﺮ
ﲜﻬﻞ ﺃﻭ ﺑﻐﲑ ﻋﻠﻢ ،ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻜﻼﻡ ﳑﻦ ﻳﻈ ﻦ ﻓﻴﻪ ﺍﻟﻌﻠﻢ ،ﰒ ﻳﻘﺎﺑﻞ ﳑﻦ ﻻ ﻋﻠﻢ ﻋﻨﺪﻫﻢ ﺑﺎﻟﺮﻓﺾ ﻭﺍﻟﺮ ﺩ ﻓﻤﺎ
ﺍﻟﻔﺎﺋﺪﺓ ﻣﻦ ﺍﻟﻜﻼﻡ ﺣﻴﻨﺌﺬ؟ ﻟﻜﻦ ﳓﻦ ﳒﻴﺐ ﳌﻦ ﻗﺪ ﻳﻜﻮﻥ ﻋﻨﺪﻩ ﺷﺒﻬﺔ )ﺑﺄ ﱠﻥ ﻫﺬﺍ ﺍﻟﺬﻱ ﻳﻔﻌﻠﻮﻧﻪ ﻫﻮ ﺃﻣﺮ
)(2
ﺟﺎﺋ ﺰ ﺷﺮﻋﹰﺎ( ،ﻭﻟﻴﺲ ﻹﻗﻨﺎﻉ ﺫﻭﻱ ﺍﻷﻫﻮﺍﺀ ﻭﺃﻫﻞ ﺍﳉﻬﻞ ،ﻭﺇﻧﻤﺎ ﻹﻗﻨﺎﻉ ﺍﻟﺬﻳﻦ ﻗﺪ ﻳﺘﺮﺩﺩﻭﻥ ﰲ
ﻗﺒﻮﻝ ﺃﻥﱠ ﻫﺬﺍ ﺍﻟﺬﻱ ﻳﻔﻌﻠﻪ ﻫﺆﻻﺀ ﺍﳌﻌﺘﺪﻭﻥ ﻫﻮ ﺃﻣﺮ ﻏﲑ ﻣﺸﺮﻭﻉ.
ﻻ ﺑ ﺪ ﱄ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ﰲ ﺷﻲﺀ ﻣﻦ ﺍﻟﺘﻔﺼﻴﻞ ﺑﺄﻥ ﺃﹸﺫﻛﱢﺮ ـ ﻭﺍﻟﺬﻛﺮﻯ ﺗﻨﻔﻊ ﺍﳌﺆﻣﻨﲔ ـ ﺑﻘﻮﻝ ﺃﻫﻞ
ﻼ ﻓﻬﻲ ﻟﻴﺴﺖ ﺑﺼﻼﺓ،
ﺍﻟﻌﻠﻢ )) :ﻣﺎ ﺑﲏ ﻋﻠﻰ ﻓﺎﺳﺪ ﻓﻬﻮ ﻓﺎﺳﺪ (( ،ﻓﺎﻟﺼﻼﺓ ﺍﻟﱵ ﺗﺒﲎ ﻋﻠﻰ ﻏﲑ ﻃﻬﺎﺭﺓ ﻣﺜ ﹰ
ﺺ ﻋﻠﻴﻪ ﺍﻟﺸﺎﺭﻉ ﺍﳊﻜﻴﻢ ﰲ ﻣﺜﻞ ﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ
ﳌﺎﺫﺍ؟ ﻷﻧﻬﺎ ﱂ ﺗﻘﻢ ﻋﻠﻰ ﺃﺳﺎﺱ ﺍﻟﺸﺮﻁ ﺍﻟﺬﻱ ﻧ
)(3
ﻭﺳﻠﱠﻢ )) :ﻻ ﺻﻼﺓ ﳌﻦ ﻻ ﻭﺿﻮﺀ ﻟﻪ (( ،ﻓﻤﻬﻤﺎ ﺻﻠﻰ ﺍﳌﺼﻠﻲ ﺑﺪﻭﻥ ﻭﺿﻮﺀ ﻓﻤﺎ ﺑﲏ ﻋﻠﻰ ﻓﺎﺳﺪ
ﻓﻬﻮ ﻓﺎﺳﺪ ،ﻭﺍﻷﻣﺜﻠﺔ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﻣﻦ ﻫﺬﺍ ﺍﻟﻘﺒﻴﻞ ﺷﻲﺀ ﻛﺜﲑ ﻭﻛﺜﲑ ﺟﺪﺍ.
ﻓﻨﺤﻦ ﺫﻛﺮﻧﺎ ﺩﺍﺋﻤﹰﺎ ﻭﺃﺑﺪﹰﺍ ﺑﺄﻥﹼ ﺍﳋﺮﻭﺝ ﻋﻠﻰ ﺍﳊﻜﺎﻡ ﻟﻮ ﻛﺎﻧﻮﺍ ﻣﻦ ﺍﳌﻘﻄﻮﻉ ﺑﻜﻔﺮﻫﻢ ،ﻟﻮ ﻛﺎﻧﻮﺍ
ﻣﻦ ﺍﳌﻘﻄﻮﻉ ﺑﻜﻔﺮﻫﻢ ،ﺃﻥﱠ ﺍﳋﺮﻭﺝ ﻋﻠﻴﻬﻢ ﻟﻴﺲ ﻣﺸﺮﻭﻋﹰﺎ ﺇﻃﻼﻗﹰﺎ؛ ﺫﻟﻚ ﻷ ﱠﻥ ﻫﺬﺍ ﺍﳋﺮﻭﺝ ﺇﺫﺍ ﻛﺎﻥ ﻭﻻ
ﺑ ﺪ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﺧﺮﻭﺟﹰﺎ ﻗﺎﺋﻤﹰﺎ ﻋﻠﻰ ﺍﻟﺸﺮﻉ ،ﻛﺎﻟﺼﻼﺓ ﺍﻟﱵ ﻗﻠﻨﺎ ﺁﻧﻔﹰﺎ ﺇﻧﻬﺎ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻜﻮﻥ ﻗﺎﺋﻤﺔ ﻋﻠﻰ
ﺍﻟﻄﻬﺎﺭﺓ ،ﻭﻫﻲ ﺍﻟﻮﺿﻮﺀ ،ﻭﳓﻦ ﳓﺘ ﺞ ﰲ ﻣﺜﻞ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺑِﻤﺜﻞ ﻗﻮﻟﻪ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ} :ﹶﻟ ﹶﻘ ﺪ ﻛﹶﺎ ﹶﻥ ﹶﻟ ﹸﻜ ﻢ ﻓِﻲ
ﺴﻨ ﹲﺔ{ ]ﺍﻷﺣﺰﺍﺏ .[21
ﷲ ﹸﺃ ﺳ ﻮ ﹲﺓ ﺣ
ﺭﺳﻮ ِﻝ ﺍ ِ
ﺇ ﱠﻥ ﺍﻟﺪﻭ ﺭ ﺍﻟﺬﻱ ﻳﻤ ﺮ ﺑﻪ ﺍﳌﺴﻠﻤﻮﻥ ﺍﻟﻴﻮﻡ ﻣﻦ ﲢﻜﹼﻢ ﺑﻌﺾ ﺍﳊﻜﺎﻡ ـ ﻭﻋﻠﻰ ﺍﻓﺘﺮﺍﺽ ﺃﻧﻬﻢ ﺃﻭ ﺃ ﱠﻥ
ﻛﻔﺮﻫﻢ ﻛﻔﺮ ﺟﻠﻲ ﻭﺍﺿﺢ ﻛﻜﻔﺮ ﺍﳌﺸﺮﻛﲔ ﲤﺎﻣﹰﺎ ـ ﺇﺫﺍ ﺍﻓﺘﺮﺿﻨﺎ ﻫﺬﻩ ﺍﻟﻔﺮﺿﻴﺔ ﻓﻨﻘﻮﻝ :ﺇ ﱠﻥ ﺍﻟﻮﺿﻊ ﺍﻟﺬﻱ
ﻳﻌﻴﺸﻪ ﺍﳌﺴﻠﻤﻮﻥ ﺑﺄﻥ ﻳﻜﻮﻧﻮﺍ ﳏﻜﻮﻣﲔ ﻣﻦ ﻫﺆﻻﺀ ﺍﳊﻜﺎﻡ ـ ﻭﹾﻟﻨﻘﹸﻞ ﺍﻟﻜﻔﺎﺭ ﳎﺎﺭﺍ ﹰﺓ ﳉﻤﺎﻋﺔ ﺍﻟﺘﻜﻔﲑ ﻟﻔﻈﹰﺎ
ﻻ ﻣﻌﲎ؛ ﻷ ﱠﻥ ﻟﻨﺎ ﰲ ﺫﻟﻚ ﺍﻟﺘﻔﺼﻴﻞ ﺍﳌﻌﺮﻭﻑ ـ ﻓﻨﻘﻮﻝ :ﺇ ﱠﻥ ﺍﳊﻴﺎﺓ ﺍﻟﱵ ﳛﻴﺎﻫﺎ ﺍﳌﺴﻠﻤﻮﻥ ﺍﻟﻴﻮﻡ ﲢﺖ
ﺣﻜﻢ ﻫﺆﻻﺀ ﺍﳊﻜﺎﻡ ﻻ ﳜﺮﺝ ﻋﻦ ﺍﳊﻴﺎﺓ ﺍﻟﱵ ﺣﻴﻴﻬﺎ ﺭﺳﻮﻝ ﺍﷲ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﱠﻢ ،ﻭﺃﺻﺤﺎﺑﻪ
) (1ﻏﲑ ﻭﺍﺿﺤﺔ ﰲ ﺍﻟﺘﺴﺠﻴﻞ.
) (2ﺃﻱ ﻋﻠﻰ ﺣ ﺪ ﺯﻋﻢ ﺻﺎﺣﺐ ﺍﻟﺸﺒﻬﺔ.
) (3ﺭﻭﺍﻩ ﺃﲪﺪ ) ،(418/2ﻭﺃﺑﻮ ﺩﺍﻭﺩ ) ،(16/1ﻭﺍﺑﻦ ﻣﺎﺟﻪ ) ،(399ﻭﻫﻮ ﺣﺴﻦ ،ﻛﻤﺎ ﰲ ﺇﺭﻭﺍﺀ ﺍﻟﻐﻠﻴﻞ ﻟﻸﻟﺒﺎﱐ
).(122/1
–124@åß@43@òzÐ
ﺍﻟﻜﺮﺍﻡ ﻓﻴﻤﺎ ﻳﺴﻤﻰ ﰲ ﻋﺮﻑ ﺃﻫﻞ ﺍﻟﻌﻠﻢ :ﺑﺎﻟﻌﺼﺮ ﺍﳌﻜﻲ.
ﻟﻘﺪ ﻋﺎﺵ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﲢﺖ ﺣﻜﻢ ﺍﻟﻄﻮﺍﻏﻴﺖ ﺍﻟﻜﺎﻓﺮﺓ ﺍﳌﺸﺮﻛﺔ ،ﻭﺍﻟﱵ ﻛﺎﻧﺖ ﺗﺄﰉ ﺻﺮﺍﺣ ﹰﺔ ﺃﻥ
ﺗﺴﺘﺠﻴﺐ ﻟﺪﻋﻮﺓ ﺍﻟﺮﺳﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻭﺃﻥ ﻳﻘﻮﻟﻮﺍ ﻛﻠﻤﺔ ﺍﳊﻖ )) ﻻ ﺇﻟﻪ ﺇ ﱠﻻ ﺍﷲ (( ﺣﱴ ﺇ ﹼﻥ ﻋﻤﻪ ﺃﺑﺎ
ﺕ ﺎ ﻋﻴﻨﻚ.
ﻃﺎﻟﺐ ـ ﻭﰲ ﺁﺧﺮ ﺭﻣﻖ ﻣﻦ ﺣﻴﺎﺗﻪ ـ ﻗﺎﻝ ﻟﻪ :ﻟﻮﻻ ﺃﻥ ﻳﻌﻴﺮﱐ ﺎ ﻗﻮﻣﻲ ﻷﻗﺮﺭ
ﺃﻭﻟﺌﻚ ﺍﻟﻜﻔﺎﺭ ﺍﳌﺼﺮﺣﲔ ﺑﻜﻔﺮﻫﻢ ﺍﳌﻌﺎﻧﺪﻳﻦ ﻟﺪﻋﻮﺓ ﻧﺒﻴﻬﻢ ،ﻛﺎﻥ ﺍﻟﺮﺳﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻳﻌﻴﺶ ﲢﺖ
ﺣﻜﻤﻬﻢ ﻭﻧﻈﺎﻣﻬﻢ ،ﻭﻻ ﻳﺘﻜﻠﱠﻢ ﻣﻌﻬﻢ ﺇ ﱠﻻ :ﺃﻥ ﺍﻋﺒﺪﻭﺍ ﺍﷲ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ.
ﰒ ﺟﺎﺀ ﺍﻟﻌﻬﺪ ﺍﳌﺪﱐ ،ﰒ ﺗﺘﺎﺑﻌﺖ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ،ﻭﺑﺪﺃ ﺍﻟﻘﺘﺎﻝ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﻭﺑﲔ ﺍﳌﺸﺮﻛﲔ،
ﻛﻤﺎ ﻫﻮ ﻣﻌﺮﻭﻑ ﰲ ﺍﻟﺴﲑﺓ ﺍﻟﻨﺒﻮﻳﺔ.
ﺃﻣﺎ ﰲ ﺍﻟﻌﻬﺪ ﺍﻷﻭﻝ ـ ﺍﻟﻌﻬﺪ ﺍﳌﻜﻲ ـ ﱂ ﻳﻜﻦ ﻫﻨﺎﻟﻚ ﺧﺮﻭﺝ ﻛﻤﺎ ﻳﻔﻌﻞ ﺍﻟﻴﻮﻡ ﻛﺜ ﲑ ﻣﻦ ﺍﳌﺴﻠﻤﲔ
ﰲ ﻏﲑ ﻣﺎ ﺑﻠﺪ ﺇﺳﻼﻣﻲ.
ﻓﻬﺬﺍ ﺍﳋﺮﻭﺝ ﻟﻴﺲ ﻋﻠﻰ ﻫﺪﻱ ﺍﻟﺮﺳﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﻟﺬﻱ ﺃﹸﻣﺮﻧﺎ ﺑﺎﻻﻗﺘﺪﺍﺀ ﺑﻪ ،ﻭﲞﺎﺻﺔ ﰲ ﺍﻵﻳﺔ
ﺴﻨ ﹲﺔ{ ]ﺍﻷﺣﺰﺍﺏ .[21
ﺍﻟﺴﺎﺑﻘﺔ} :ﻟﹶ ﹶﻘ ﺪ ﻛﹶﺎ ﹶﻥ ﹶﻟ ﹸﻜ ﻢ ﻓِﻲ ﺭﺳﻮ ِﻝ ﺍﷲ ﹸﺃ ﺳ ﻮ ﹲﺓ ﺣ
ﺍﻵﻥ ﻛﻤﺎ ﻧﺴﻤﻊ ﰲ ﺍﳉﺰﺍﺋﺮ ،ﻫﻨﺎﻙ ﻃﺎﺋﻔﺘﺎﻥ ،ﻭﺃﻧﺎ ﺃﻫﺘﺒﻠﻬﺎ ﻓﺮﺻﺔ ﺇﺫﺍ ﻛﻨﺖ ﺃﻧﺖ ﺃﻭ ﺃﺣﺪ ﺍﳊﺎﺿﺮﻳﻦ
ﻋﻠﻰ ﺑﻴﻨﺔ ﻣﻦ ﺍﻹﺟﺎﺑﺔ ﻋﻦ ﺍﻟﺴﺆﺍﻝ ﺍﻟﺘﺎﱄ :ﺃﻗﻮﻝ ﺃﻧﺎ ﺃﲰﻊ ﻭﺃﻗﺮﺃ ﺑﺄ ﱠﻥ ﻫﻨﺎﻙ ﻃﺎﺋﻔﺘﲔ ﺃﻭ ﺃﻛﺜﺮ ﻣﻦ ﺍﳌﺴﻠﻤﲔ
ﻼ ﺟﺒﻬﺔ ﺍﻹﻧﻘﺎﺫ ،ﻭﺃﻇﻦ ﻓﻴﻪ ﲨﺎﻋﺔ ﺍﻟﺘﻜﻔﲑ.
ﺍﻟﺬﻳﻦ ﻳﻌﺎﺩﻭﻥ ﺍﳊﻜﺎﻡ ﻫﻨﺎﻟﻚ ،ﲨﺎﻋﺔ ﻣﺜ ﹰ
)ﻓﻘﻴﻞ ﻟﻪ :ﺟﻴﺶ ﺍﻹﻧﻘﺎﺫ ﻫﺬﺍ ﻫﻮ ﺍﳌﺴﻠﱠﺢ ﻏﲑ ﺍﳉﺒﻬﺔ(.
ﻭﻗﺎﻝ ﺍﻟﺸﻴﺦ :ﻟﻜﻦ ﺃﻟﻴﺲ ﻟﻪ ﻋﻼﻗﺔ ﺑﺎﳉﺒﻬﺔ؟
ﻗﻴﻞ ﻟﻪ :ﺍﻧﻔﺼ ﹶﻞ ﻋﻨﻬﺎ ،ﻳﻌﲏ :ﻗﺴﻢ ﻣﺘﺸﺪﺩ.
ﺕ ﺃﻥ ﺃﺳﺘﻮﺛﻖ ﻣﻦ ﻭﺟﻮﺩ ﺃﻛﺜﺮ ﻣﻦ ﲨﺎﻋﺔ ﻣﺴﻠﻤﺔ،
ﻗﺎﻝ ﺍﻟﺸﻴﺦ :ﺇﺫﹰﺍ ﻫﺬﻩ ﻣﺼﻴﺒﺔ ﺃﻛﱪ! ﺃﻧﺎ ﺃﺭﺩ
ﻭﻟﻜ ﱟﻞ ﻣﻨﻬﺎ ﺳﺒﻴﻠﻬﺎ ﻭﻣﻨﻬﺠﻬﺎ ﰲ ﺍﳋﺮﻭﺝ ﻋﻠﻰ ﺍﳊﺎﻛﻢ ،ﺗﺮﻯ! ﻟﻮ ﻗﻀﻲ ﻋﻠﻰ ﻫﺬﺍ ﺍﳊﺎﻛﻢ ﻭﺍﻧﺘﺼﺮﺕ
ﻃﺎﺋﻔﺔ ﻣﻦ ﻫﺬﻩ ﺍﻟﻄﻮﺍﺋﻒ ﺍﻟﱵ ﺗﻌﻠﻦ ﺇﺳﻼﻣﻬﺎ ﻭﳏﺎﺭﺑﺘﻬﺎ ﻟﻠﺤﺎﻛﻢ ﺍﻟﻜﺎﻓﺮ ﺑﺰﻋﻤﻬﻢ ،ﺗﺮﻯ! ﻫﻞ ﺳﺘﺘﻔ ﻖ
ﻼ ﻋﻤﺎ ﺇﺫﺍ ﻛﺎﻥ ﻫﻨﺎﻙ ﻃﺎﺋﻔﺔ ﺃﺧﺮﻯ ـ ﻭﻳﻘﻴﻤﻮﻥ ﺣﻜﻢ ﺍﻹﺳﻼﻡ ﺍﻟﺬﻱ ﻳﻘﺎﺗﻠﻮﻥ
ﻫﺎﺗﺎﻥ ﺍﻟﻄﺎﺋﻔﺘﺎﻥ ـ ﻓﻀ ﹰ
ﻣﻦ ﺃﺟﻠﻪ؟
ﺳﻴﻘﻊ ﺍﳋﻼﻑ ﺑﻴﻨﻬﻢ! ﺍﻟﺸﺎﻫﺪ ﺍﻵﻥ ﻣﻮﺟﻮﺩ ﻣﻊ ﺍﻷﺳﻒ ﺍﻟﺸﺪﻳﺪ ﰲ ﺃﻓﻐﺎﻧﺴﺘﺎﻥ ،ﻳﻮﻡ ﻗﺎﻣﺖ ﺍﳊﺮﺏ
ﰲ ﺃﻓﻐﺎﻧﺴﺘﺎﻥ ﻛﺎﻧﺖ ﺗﻌﻠﻦ ﰲ ﺳﺒﻴﻞ ﺍﻹﺳﻼﻡ ﻭﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﺍﻟﺸﻴﻮﻋﻴﺔ!! ﻓﻤﺎ ﻛﺎﺩﻭﺍ ﻳﻘﻀﻮﻥ ﻋﻠﻰ
–124@åß@44@òzÐ
ﺍﻟﺸﻴﻮﻋﻴﺔ ـ ﻭﻫﺬﻩ ﺍﻷﺣﺰﺍﺏ ﻛﺎﻧﺖ ﻗﺎﺋﻤﺔ ﻭﻣﻮﺟﻮﺩﺓ ﰲ ﺃﺛﻨﺎﺀ ﺍﻟﻘﺘﺎﻝ ـ ﻭﺇﺫﺍ ﻢ ﻳﻨﻘﻠﺐ ﺑﻌﻀﻬﻢ ﻋﺪﻭﺍ
ﻟﺒﻌﺾ.
ﻓﺈﺫﹰﺍ ﻛ ﱡﻞ ﻣﻦ ﺧﺎﻟﻒ ﻫﺪﻱ ﺍﻟﺮﺳﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻓﻬﻮ ﺳﻮﻑ ﻻ ﻳﻜﻮﻥ ﻋﺎﻗﺒﺔ ﺃﻣﺮﻩ ﺇ ﱠﻻ ﺧﺴﺮﺍﹰ،
ﻭﻫﺪﻱ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﱠﻢ ﺇﺫﹰﺍ ﰲ ﺇﻗﺎﻣﺔ ﺍﳊﻜﻢ ﺍﻹﺳﻼﻣﻲ ﻭﺗﺄﺳﻴﺲ ﺍﻷﺭﺽ ﺍﻹﺳﻼﻣﻴﺔ
ﺍﻟﺼﺎﳊﺔ ﻹﻗﺎﻣﺔ ﺣﻜﻢ ﺍﻹﺳﻼﻡ ﻋﻠﻴﻬﺎ ،ﺇﻧﻤﺎ ﻳﻜﻮﻥ ﺑﺎﻟﺪﻋﻮﺓ.
ﺃﻭ ﹰﻻ :ﺩﻋﻮﺓ ﺍﻟﺘﻮﺣﻴﺪ ،ﰒ ﺗﺮﺑﻴﺔ ﺍﳌﺴﻠﻤﲔ ﻋﻠﻰ ﺃﺳﺎﺱ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ.
ﻭﺣﻴﻨﻤﺎ ﻧﻘﻮﻝ ﳓﻦ ﺇﺷﺎﺭﺓ ﺇﱃ ﻫﺬﺍ ﺍﻷﺻﻞ ﺍﳍﺎﻡ ﺑﻜﻠﻤﺘﲔ ﳐﺘﺼﺮﺗﲔ ،ﺇﻧﻪ ﻻ ﺑ ﺪ ﻣﻦ ﺍﻟﺘﺼﻔﻴﺔ ﻭﺍﻟﺘﺮﺑﻴﺔ،
ﺑﻄﺒﻴﻌﺔ ﺍﳊﺎﻝ ﻻ ﻧﻌﲏ ﻤﺎ ﺃ ﱠﻥ ﻫﺬﻩ ﺍﳌﻼﻳﲔ ﺍﳌﻤﻠﻴﻨﺔ ﻣﻦ ﻫﺆﻻﺀ ﺍﳌﺴﻠﻤﲔ ﺃﻥ ﻳﺼﲑﻭﺍ ﺃﻣﺔ ﻭﺍﺣﺪﺓ ،ﻭﺇﻧﻤﺎ
ﻧﺮﻳﺪ ﺃﻥ ﻧﻘﻮﻝ :ﺇ ﱠﻥ ﻣﻦ ﻳﺮﻳﺪ ﺃﻥ ﻳﻌﻤﻞ ﺑﺎﻹﺳﻼﻡ ﺣﻘﺎ ﻭﺃﻥ ﻳﺘﺨﺬ ﺍﻟﻮﺳﺎﺋﻞ ﺍﻟﱵ ﲤﻬﺪ ﻟﻪ ﺇﻗﺎﻣﺔ ﺣﻜﻢ ﺍﷲ ﰲ
ﺍﻷﺭﺽ ،ﻻ ﺑ ﺪ ﺃﻥ ﻳﻘﺘﺪﻱ ﺑﺎﻟﺮﺳﻮﻝ ﺣﻜﻤﹰﺎ ﻭﺃﺳﻠﻮﺑﹰﺎ.
ﺬﺍ ﳓﻦ ﻧﻘﻮﻝ ﺇﻥﱠ ﻣﺎ ﻳﻘﻊ ﺳﻮﺍ ًﺀ ﰲ ﺍﳉﺰﺍﺋﺮ ﺃﻭ ﰲ ﻣﺼﺮ ،ﻫﺬﺍ ﺧﻼﻑ ﺍﻹﺳﻼﻡ؛ ﻷﻥﱠ ﺍﻹﺳﻼﻡ
ﻳﺄﻣﺮ ﺑﺎﻟﺘﺼﻔﻴﺔ ﻭﺍﻟﺘﺮﺑﻴﺔ ،ﺃﻗﻮﻝ ﺍﻟﺘﺼﻔﻴﺔ ﻭﺍﻟﺘﺮﺑﻴﺔ؛ ﻟﺴﺒﺐ ﻳﻌﺮﻓﻪ ﺃﻫﻞ ﺍﻟﻌﻠﻢ.
ﳓﻦ ﺍﻟﻴﻮﻡ ﰲ ﺍﻟﻘﺮﻥ ﺍﳋﺎﻣﺲ ﻋﺸﺮ ،ﻭﺭﺛﻨﺎ ﻫﺬﺍ ﺍﻹﺳﻼﻡ ﻛﻤﺎ ﺟﺎﺀﻧﺎ ﻃﻴﻠﺔ ﻫﺬﻩ ﺍﻟﻘﺮﻭﻥ ﺍﻟﻄﻮﻳﻠﺔ ،ﱂ
ﻧﺮﺙ ﺍﻹﺳﻼﻡ ﻛﻤﺎ ﺃﻧﺰﻟﻪ ﺍﷲ ﻋﻠﻰ ﻗﻠﺐ ﳏﻤﺪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ،ﻟﺬﻟﻚ ﺍﻹﺳﻼﻡ ﺍﻟﺬﻱ ﺃﺗﻰ ﺃﹸﻛﻠﹶﻪ
ﻭﲦﺎﺭﻩ ﰲ ﺃﻭﻝ ﺃﻣﺮﻩ ﻫﻮ ﺍﻟﺬﻱ ﺳﻴﺆﰐ ﺃﻳﻀﹰﺎ ﹸﺃ ﹸﻛﻠﹶﻪ ﻭﲦﺎﺭﻩ ﰲ ﺁﺧﺮ ﺃﻣﺮﻩ ،ﻛﻤﺎ ﻗﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ:
)(1
)) ﺃﻣﱵ ﻛﺎﳌﻄﺮ ﻻ ﻳﺪﺭﻯ ﺍﳋﲑ ﰲ ﺃﻭﻟﻪ ﺃﻡ ﰲ ﺁﺧﺮﻩ (( .
ﻓﺈﺫﺍ ﺃﺭﺍﺩﺕ ﺍﻷﻣﺔ ﺍﳌﺴﻠﻤﺔ ﺃﻥ ﺗﻜﻮﻥ ﺣﻴﺎﺎ ﻋﻠﻰ ﻫﺬﺍ ﺍﳋﲑ ﺍﻟﺬﻱ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﺍﻟﺮﺳﻮﻝ ﰲ ﻫﺬﺍ
ﺍﳊﺪﻳﺚ ،ﻭﺍﳊﺪﻳﺚ ﺍﻵﺧﺮ ﺍﻟﺬﻱ ﻫﻮ ﻣﻨﻪ ﺃﺷﻬﺮ )) :ﻻ ﺗﺰﺍﻝ ﻃﺎﺋﻔ ﹲﺔ ﻣِﻦ ﺃﻣﺘِﻲ ﻇﺎﻫﺮﻳﻦ ﻋﻠﻰ ﺍﳊﻖ ﻻ
)(2
ﻳﻀﺮﻫﻢ ﻣﻦ ﺧﺎﹶﻟﻔﹶﻬﻢ ﺣﱴ ﻳﺄﰐ ﺃﻣ ﺮ ﺍﻟﻞﻩ (( .
ﺃﻗﻮﻝ :ﻻ ﻧﺮﻳﺪ ﺎﺗﲔ ﺍﻟﻜﻠﻤﺘﲔ ﺃﻥ ﻳﺼﺒﺢ ﺍﳌﻼﻳﲔ ﺍﳌﻤﻠﻴﻨﺔ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻗﺪ ﺗﺒﻨﻮﺍ ﺍﻹﺳﻼ ﻡ ﻣﺼﻔﻰ
ﻭﺭﺑﻮﺍ ﺃﻧﻔﺴﻬﻢ ﻋﻠﻰ ﻫﺬﺍ ﺍﻹﺳﻼﻡ ﺍﳌﺼ ﱠﻔﻰ ،ﻟﻜﻨﻨﺎ ﻧﺮﻳﺪ ﳍﺆﻻﺀ ﺍﻟﺬﻳﻦ ﻳﻬﺘﻤﻮﻥ ﺣﻘﺎ ﺃﻭ ﹰﻻ ﺑﺘﺮﺑﻴﺔ ﻧﻔﻮﺳﻬﻢ ﰒ
ﺑﺘﺮﺑﻴﺔ ﻣﻦ ﻳﻠﻮﺫ ﻢ ،ﰒ ،ﰒ ،ﺣﱴ ﻳﺼﻞ ﺍﻷﻣﺮ ﺇﱃ ﻫﺬﺍ ﺍﳊﺎﻛﻢ ﺍﻟﺬﻱ ﻻ ﳝﻜﻦ ﺗﻌﺪﻳﻠﻪ ﺃﻭ ﺇﺻﻼﺣﻪ ﺃﻭ
ﺍﻟﻘﻀﺎﺀ ﻋﻠﻴﻪ ﺇ ﱠﻻ ﺬﺍ ﺍﻟﺘﺴﻠﺴﻞ ﺍﻟﺸﺮﻋﻲ ﺍﳌﻨﻄﻘﻲ.
) (1ﺭﻭﺍﻩ ﺃﲪﺪ ) ،(130/3ﻭﺍﻟﺘﺮﻣﺬﻱ ) ،(2869ﻭﻫﻮ ﺻﺤﻴﺢ.
) (2ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ) ،(71ﻭﻣﺴﻠﻢ ) ،(1920ﻭﻏﲑﳘﺎ.
–124@åß@45@òzÐ
ﺬﺍ ﳓﻦ ﻛﻨﺎ ﳒﻴﺐ ﺑﺄ ﱠﻥ ﻫﺬﻩ ﺍﻟﺜﻮﺭﺍﺕ ﻭﻫﺬﻩ ﺍﻻﻧﻘﻼﺑﺎﺕ ﺍﻟﱵ ﺗﻘﺎﻡ ،ﺣﱴ ﺍﳉﻬﺎﺩ ﺍﻷﻓﻐﺎﱐ ،ﻛﻨﺎ ﳓﻦ
ﻏﲑ ﻣﺆﻳﺪﻳﻦ ﻟﻪ ﺃﻭ ﻏﲑ ﻣﺴﺘﺒﺸﺮﻳﻦ ﺑﻌﻮﺍﻗﺐ ﺃﻣﺮﻩ ﺣﻴﻨﻤﺎ ﻭﺟﺪﻧﺎﻫﻢ ﲬﺴﺔ ﺃﺣﺰﺍﺏ ،ﻭﺍﻵﻥ ﺍﻟﺬﻱ ﳛﻜﻢ
ﻼ.
ﻭﺍﻟﺬﻱ ﻗﺎﻣﻮﺍ ﺿﺪﻩ ﻣﻌﺮﻭﻑ ﺑﺄﻧﻪ ﻣﻦ ﺭﺟﺎﻝ ﺍﻟﺼﻮﻓﻴﺔ ﻣﺜ ﹰ
ﺍﻟﻘﺼﺪ ﺃ ﱠﻥ ﻣِﻦ ﺃﺩﻟﱠﺔ ﺍﻟﻘﺮﺁﻥ ﺃﻥ ﺍﻻﺧﺘﻼﻑ ﺿﻌﻒ ﺣﻴﺚ ﺃ ﱠﻥ ﺍﷲ ﻋ ﺰ ﻭﺟ ﱠﻞ ﺫﻛﺮ ﻣﻦ ﺃﺳﺒﺎﺏ ﺍﻟﻘﺘﻞ
ﺏ
ﲔ ِﻣ ﻦ ﺍﻟﱠﺬِﻳﻦ ﹶﻓﺮﻗﹸﻮﺍ ﺩِﻳﻨ ﻬ ﻢ ﻭﻛﹶﺎﻧﻮﺍ ِﺷﻴﻌﺎ ﹸﻛ ﱡﻞ ِﺣ ﺰ ٍ
ﺸ ِﺮ ِﻛ
ﻫﻮ ﺍﻟﺘﻨﺎﺯﻉ ﻭﺍﻻﺧﺘﻼﻑ } ﻭ ﹶﻻ ﺗﻜﹸﻮﻧﻮﺍ ِﻣ ﻦ ﺍ ﹸﳌ
ِﺑﻤﺎ ﹶﻟ ِﺪﻳ ِﻬ ﻢ ﹶﻓ ِﺮﺣﻮ ﹶﻥ{ ]ﺍﻟﺮﻭﻡ 31ـ ِ ،[32ﺇﺫﹶﻥ ﺇﺫﺍ ﻛﺎﻥ ﺍﳌﺴﻠﻤﻮﻥ ﺃﻧﻔﺴﻬﻢ ﺷﻴﻌﹰﺎ ﻻ ﳝﻜﻦ ﺃﻥ
ﻳﻨﺘﺼﺮﻭﺍ؛ ﻷ ﱠﻥ ﻫﺬﺍ ﺍﻟﺘﺸﻴﻊ ﻭﻫﺬﺍ ﺍﻟﺘﻔﺮﻕ ﺇﻧﻤﺎ ﻫﻮ ﺩﻟﻴﻞ ﺍﻟﻀﻌﻒ.
ﺇﺫﹰﺍ ﻋﻠﻰ ﺍﻟﻄﺎﺋﻔﺔ ﺍﳌﻨﺼﻮﺭﺓ ﺍﻟﱵ ﺗﺮﻳﺪ ﺃﻥ ﺗﻘﻴﻢ ﺩﻭﻟﺔ ﺍﻹﺳﻼﻡ ﲝﻖ ﺃﻥ ﲤﺜﱠﻞ ﺑﻜﻠﻤﺔ ﺃﻋﺘﱪﻫﺎ ﻣﻦ ﺣِﻜﻢ
)(1
ﺍﻟﻌﺼﺮ ﺍﳊﺎﺿﺮ ،ﻗﺎﳍﺎ ﺃﺣﺪ ﺍﻟﺪﻋﺎﺓ ،ﻟﻜﻦ ﺃﺗﺒﺎﻋﻪ ﻻ ﻳﺘﺎﺑﻌﻮﻧﻪ ﺃﻻ ﻭﻫﻲ ﻗﻮﻟﻪ )) :ﺃﻗﻴﻤﻮﺍ ﺩﻭﻟﺔ ﺍﻹﺳﻼﻡ
ﰲ ﻗﻠﻮﺑﻜﻢ ﺗﻘﻢ ﻟﻜﻢ ﻋﻠﻰ ﺃﺭﺿﻜﻢ ((.
ﻓﻨﺤﻦ ﻧﺸﺎﻫﺪ ﺃ ﱠﻥ ...ﻻ ﺃﻗﻮﻝ ﺍﳉﻤﺎﻋﺎﺕ ﺍﻟﱵ ﺗﻘﻮﻡ ﺬﻩ ﺍﻟﺜﻮﺭﺍﺕ ،ﺑﻞ ﺃﺳﺘﻄﻴﻊ ﺃﻥ ﺃﻗﻮﻝ ﺑﺄ ﱠﻥ ﻛﺜﲑﹰﺍ
ﻣﻦ ﺭﺅﻭﺱ ﻫﺬﻩ ﺍﳉﻤﺎﻋﺎﺕ ﱂ ﻳﻄﺒﻘﻮﺍ ﻫﺬﻩ ﺍﳊﻜﻤﺔ ﺍﻟﱵ ﻫﻲ ﺗﻌﲏ ﻣﺎ ﻧﻘﻮﻟﻪ ﳓﻦ ﺑﺘﻠﻚ ﺍﻟﻠﻔﻈﺘﲔ ))
ﺍﻟﺘﺼﻔﻴﺔ ﻭﺍﻟﺘﺮﺑﻴﺔ (( ،ﱂ ﻳﻘﻮﻣﻮﺍ ﺑﻌﺪ ﺑﺘﺼﻔﻴﺔ ﺍﻹﺳﻼﻡ ﳑﺎ ﺩﺧﻞ ﻓﻴﻪ ﳑﺎ ﻻ ﳚﻮﺯ ﺃﻥ ﻳﻨﺴﺐ ﺇﱃ ﺍﻹﺳﻼﻡ ﰲ
ﻼ ﻋﻦ ﺃﻥ
ﺍﻟﻌﻘﻴﺪﺓ ﺃﻭ ﰲ ﺍﻟﻌﺒﺎﺩﺓ ﺃﻭ ﰲ ﺍﻟﺴﻠﻮﻙ ،ﱂ ﻳﺤﻘﻘﻮﺍ ﻫﺬﻩ ـ ﺃﻱ ﺗﺼﻔﻴﺔ ﰲ ﻧﻔﻮﺳﻬﻢ ـ ﻓﻀ ﹰ
ﻳﺤﻘﱢﻘﻮﺍ ﺍﻟﺘﺮﺑﻴﺔ ﰲ ﺫﻭﻳﻬﻢ ،ﻓﻤِﻦ ﺃﻳﻦ ﳍﻢ ﺃﻥ ﻳﺤﻘﱢﻘﻮﺍ ﺍﻟﺘﺼﻔﻴﺔ ﻭﺍﻟﺘﺮﺑﻴﺔ ﰲ ﺍﳉﻤﺎﻋﺔ ﺍﻟﱵ ﻫﻢ ﻳﻘﻮﺩﻭﺎ
)(2
ﻭﻳﺜﻮﺭﻭﻥ ﻣﻌﻬﺎ ﻋﻠﻰ ﻫﺆﻻﺀ ﺍﳊﻜﺎﻡ؟! .
ﺃﻗﻮﻝ :ﺇﺫﺍ ﻋﺮﻓﻨﺎ ـ ﺑﺸﻲﺀ ﻣﻦ ﺍﻟﺘﻔﺼﻴﻞ ـ ﺗﻠﻚ ﺍﻟﻜﻠﻤﺔ )) ﻣﺎ ﺑﲏ ﻋﻠﻰ ﻓﺎﺳﺪ ﻓﻬﻮ ﻓﺎﺳﺪ ((،
ﻒ
ﻓﺠﻮﺍﺑﻨﺎ ﻭﺍﺿﺢ ﺟﺪﺍ ﺃﻥﱠ ﻣﺎ ﻳﻘﻊ ﰲ ﺍﳉﺰﺍﺋﺮ ﻭﰲ ﻣﺼﺮ ﻭﻏﲑﻫﺎ ﻫﻮ ﺳﺎﺑ ﻖ ﻷﻭﺍﻧﻪ ﺃﻭ ﹰﻻ ،ﻭﳐﺎﻟ
ﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻳﻌﺔ ﻏﺎﻳ ﹰﺔ ﻭﺃﺳﻠﻮﺑﹰﺎ ﺛﺎﻧﻴﹰﺎ ،ﻟﻜﻦ ﻻ ﺑﺪ ﻣﻦ ﺷﻲﺀ ﻣﻦ ﺍﻟﺘﻔﺼﻴﻞ ﻓﻴﻤﺎ ﺟﺎﺀ ﰲ ﺍﻟﺴﺆﺍﻝ.
ﺏ ﺍﻹﺧﻮﺍﻥ ﺍﳌﺴﻠﻤﲔ(.
) (1ﻳﺮﻳﺪ ﺍﻟﺸﻴ ﺦ ﺑﺎﻷﺗﺒﺎﻉ ﺍﳌﺨﺎﻟِﻔﲔ) :ﺣﺰ
ﻱ ﰲ ﺍﳌﻌﺮﻓﺔ
) (2ﻳﺮﻳﺪ ﺍﻟﺸﻴﺦ ـ ﺭﲪﻪ ﺍﷲ ـ ﺍﳉﻬﺎ ﺩ ﺍﻟﻌﻠﻤ ﻲ ﺍﻟﺬﻱ ﻫﻮ ﺃﺻ ﹸﻞ ﻛ ﱢﻞ ﺟﻬﺎ ٍﺩ ﻭﺃ ﻭﻟﹸﻪ ﻭﺃﻋﻈﻤﻪ؛ ﻓﻘﺪ ﺭﻭﻯ ﺍﻟﻔﺴﻮ
ﺖ ﺍﺑ ﻦ ﻋﺒﺎﺱ ﻋﻦ ﺍﳉﻬﺎﺩ؟
ﻭﺍﻟﺘﺎﺭﻳﺦ ) ،(502/3ﻭﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ ﰲ ﺟﺎﻣﻌﻪ ) 31/1ـ (32ﻋﻦ ﺍﻷﺯﺩﻱ ﻗﺎﻝ )) :ﺳﺄﻟ
ﺖ :ﺑﻠﻰ! ﻗﺎﻝ :ﺗﺒﲏ ﻣﺴﺠﺪﺍﹰ ،ﻭﺗﻌﻠﱢﻢ ﻓﻴﻪ ﺍﻟﻔﺮﺍﺋﺾ ﻭﺍﻟﺴﻨ ﻦ ﻭﺍﻟﻔﻘ ﻪ ﰲ ﺍﻟﺪﻳﻦ
ﻚ ﻋﻠﻰ ﺧ ٍﲑ ﻣﻦ ﺍﳉﻬﺎﺩ؟ ﻓﻘﻠ
ﻓﻘﺎﻝ :ﺃ ﹶﻻ ﺃ ﺩﱡﻟ
((.
ﺖ ﺍﻟﺪﻋﻮ ﹸﺓ ﺍﻹﺳﻼﻣﻴ ﹸﺔ ﰲ ﺍﳉﺰﺍﺋﺮ ﻫﺬﺍ ،ﻓﻠﹶﻢ ﲡﺪ ﺃﻧﻔ ﻊ ﳍﺎ ﻭﻻ ﺃﻧﻜﻰ ﻟﻌﺪﻭﻫﺎ ﻣﻨﻪ ،ﻓﹶﻠﻤﺎ ﻏﻴﺮﺕ ﻣﺴﺎﺭﻫﺎ ﻫﺬﺍ
ﻗﻠﺖ :ﻭﻗﺪ ﺟ ﺮﺑ ِ
ﻚ ﻣ ﻐﻴﺮﺍ ِﻧ ﻌ ﻤ ﹰﺔ ﹶﺃﻧ ﻌ ﻤﻬﺎ ﻋﻠﹶﻰ
ﷲ ﹶﻟ ﻢ ﻳ
ﻚ ِﺑﹶﺄﻥﱠ ﺍ َ
ﷲ ﻣﺎ ﺎ ﺇﱃ ﻫﺬﺍ ﺍﻟ ﺪﺭﻙ ﺍﳍﺎﺑﻂ ﺍﻟﺬﻱ ﺗﻌﻴﺸﻪ ﺍﻟﻴﻮﻡ ،ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ } :ﹶﺫِﻟ
ﻏﻴﺮ ﺍ ُ
ﷲ ﺳﻤِﻴ ﻊ ﻋﻠِﻴ ﻢ{ ]ﺍﻷﻧﻔﺎﻝ .[53
ﺴ ِﻬ ﻢ ﻭﹶﺃﻥﱠ ﺍ َ
ﹶﻗ ﻮ ٍﻡ ﺣﺘﻰ ﻳ ﻐﻴﺮﻭﺍ ﻣﺎ ِﺑﹶﺄﻧ ﹸﻔ ِ
–124@åß@46@òzÐ
ﻉ ﺍﳊﻜﻴﻢ ـ ﺑٍﻤﺎ ﻓﻴﻪ ﻣﻦ ﻋﺪﺍﻟﺔ ﻭﺣﻜﻤﺔ ـ ﻰ ﺍﻟﻐﺰﺍﺓ ﺍﳌﺴﻠﻤﲔ ﺍﻷﻭﻟﲔ ﺃﻥ
ﳓﻦ ﻧﻌﻠﻢ ﺃﻥﱠ ﺍﻟﺸﺎﺭ
)(1
ﻳﺘﻌﺮﺿﻮﺍ ﰲ ﻏﺰﻭﻫﻢ ﻟﻠﻨﺴﺎﺀ ،ﻓﻨﻬﻰ ﻋﻦ ﻗﺘﻞ ﺍﻟﻨﺴﺎﺀ ﻭﻋﻦ ﻗﺘﻞ ﺍﻟﺼﺒﻴﺎﻥ ﻭﺍﻷﻃﻔﺎﻝ ،ﺑﻞ ﻭﻰ ﻋﻦ
ﻗﺘﻞ ﺍﻟﺮﻫﺒﺎﻥ ﺍﳌﻨﻄﻮﻳﻦ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ ﻟﻌﺒﺎﺩﺓ ﺭﺑﻬﻢ ـ ﺯﻋﻤﻮﺍ ـ ﻓﻬﻢ ﻋﻠﻰ ﺷﺮﻙ ﻭﻋﻠﻰ ﺿﻼﻝ ،ﻰ
)(2
ﺍﻟﺸﺎﺭﻉ ﺍﳊﻜﻴﻢ ﹸﻗﻮﺍﺩ ﺍﳌﺴﻠﻤﲔ ﺃﻥ ﻳﺘﻌﺮﺿﻮﺍ ﳍﺆﻻﺀ ؛ ﻟﺘﻄﺒﻴﻖ ﺃﺻﻞ ﻣﻦ ﺃﺻﻮﻝ ﺍﻹﺳﻼﻡ ،ﺃﻻ ﻭﻫﻮ
ﺤﻒِ ﻣﻮﺳﻰ ﻭِﺇﺑﺮﺍﻫِﻴ ﻢ ﺍﻟﱠﺬِﻱ ﻭﻓﱠﻰ ﺃﹶﻥ ﹶﻻ ﺗ ِﺰ ﺭ
ﺻﻗﻮﻟﻪ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﰲ ﺍﻟﻘﺮﺁﻥ} :ﹶﺃ ﻡ ﹶﻟ ﻢ ﻳﻨﺒ ﹾﺄ ِﺑﻤﺎ ﻓِﻲ
ﺲ ِﻟﻺِﻧﺴﺎ ِﻥ ﹶﺇﻻﱠ ﻣﺎ ﺳﻌﻰ{ ]ﺍﻟﻨﺠﻢ 36ـ ،[39ﻓﻬﺆﻻﺀ ﺍﻷﻃﻔﺎﻝ ﻭﻫﺬﻩ
ﻭﺍ ِﺯ ﺭ ﹲﺓ ِﻭ ﺯ ﺭ ﹸﺃ ﺧﺮﻯ ﻭﺃﹶﻥ ﹶﻟ ﻴ
ﺍﻟﻨﺴﻮﺓ ﻭﺍﻟﺮﺟﺎﻝ ﺍﻟﺬﻳﻦ ﻟﻴﺴﻮﺍ ﻻ ﻣﻊ ﻫﺆﻻﺀ ﻭﻻ ﻣﻊ ﻫﺆﻻﺀ ،ﻓﻘﺘﻠﻬﻢ ﻻ ﳚﻮﺯ ﺇﺳﻼﻣﻴﺎ ،ﻗﺪ ﺟﺎﺀ ﰲ
ﺑﻌﺾ ﺍﻷﺣﺎﺩﻳﺚ )) :ﺃﻥﱠ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﺳﻠﱠﻢ ﺭﺃﻯ ﻧﺎﺳﹰﺎ ﳎﺘﻤﻌﲔ ﻋﻠﻰ ﺷﻲﺀ ﻓﺴﺄﻝ؟
)(3
ﻓﻘﺎﻟﻮﺍ :ﻫﺬﻩ ﺍﻣﺮﺃﺓ ﻗﺘﻴﻠﺔ ،ﻗﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ :ﻣﺎ ﻛﺎﻧﺖ ﻫﺬﻩ ﻟﺘﻘﺎﺗِﻞ (( .
) (1ﺍﻧﻈﺮ :ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ) ،(3014ﻭﻣﺴﻠﻢ ) ،(1744ﻭﻣﻮﻃﺄ ﻣﺎﻟﻚ ) ،(447،448/2ﻭﺳﻨﻦ ﺍﻟﺸﺎﻓﻌﻲ )،(652
ﻭﻣﺼﻨﻒ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ) 199/5ـ ،(200ﻭﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ) ،(1569ﻭﺳﻨﻦ ﺍﻟﺒﻴﻬﻘﻲ ).(58/9
) (2ﺍﻟﺸﺎﻫﺪ ﻣﻦ ﻫﺬﺍ ﺍﻷﺛﺮ ﻗﻮﻱ ﻋﻦ ﺃﰊ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ﻣﻮﻗﻮﻓﹰﺎ.
ﺭﻭﺍﻩ ﻣﺎﻟﻚ ) ،(365/1ﻭﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ) 9375ـ ،(9378ﻭﺳﻌﻴﺪ ﺑﻦ ﻣﻨﺼﻮﺭ ) ،(2383ﻭﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ
) ،(594/4ﻭ) ،(655،657/7ﻭﺍﳊﺎﻛﻢ ) 79/3ـ ،(80ﻭﺍﻟﺒﻴﻬﻘﻲ ) ،(85،89،90/9ﻭﰲ ﺑﻌﺾ ﺃﻟﻔﺎﻇﻪ )) :ﺃ ﱠﻥ
ﺃﺑﺎ ﺑﻜﺮ ﺑﻌﺚ ﺟﻴﻮﺷﹰﺎ ﺇﱃ ﺍﻟﺸﺎﻡ ،ﻓﺨﺮﺝ ﳝﺸﻲ ﻣﻊ ﻳﺰﻳﺪ ﺑﻦ ﺃﰊ ﺳﻔﻴﺎﻥ ـ ﻭﻛﺎﻥ ﺃﻣ ﲑ ﺭﺑﻊ ﻣﻦ ﺗﻠﻚ ﺍﻷﺭﺑﺎﻉ ـ ﻓﺰﻋﻤﻮﺍ ﺃ ﱠﻥ
ﺐ ﺧﻄﺎﻱ ﻫﺬﻩ ﰲ
ﺖ ﺑﻨﺎﺯﻝ ﻭﻣﺎ ﺃﻧﺎ ﺑﺮﺍﻛﺐ ،ﺇﻧﻲ ﺃﺣﺘﺴ
ﻳﺰﻳﺪ ﻗﺎﻝ ﻷﰊ ﺑﻜﺮ :ﺇﻣﺎ ﺗﺮﻛﱭ ﻭﺇﻣﺎ ﺃﹶﻧﺰِﻝ! ﻓﻘﺎﻝ ﺃﺑﻮ ﺑﻜﺮ :ﻣﺎ ﺃﻧ
ﺳﺒﻴﻞ ﺍﷲ ،ﰒ ﻗﺎﻝ ﻟﻪ :ﺇﻧﻚ ﺳﺘﺠ ﺪ ﻗﻮﻣﹰﺎ ﺯﻋﻤﻮﺍ ﺃﻧﻬﻢ ﺣﺒﺴﻮﺍ ﺃﻧﻔﺴﻬﻢ ﷲ ،ﻓﺬﹶﺭﻫﻢ ﻭﻣﺎ ﺯﻋﻤﻮﺍ ﺃﻧﻬﻢ ﺣﺒﺴﻮﺍ ﺃﻧﻔﺴﻬﻢ ﻟﻪ،
ﻭﺳﺘﺠﺪ ﻗﻮﻣﹰﺎ ﻓﺤﺼﻮﺍ ﻋﻦ ﺃﻭﺳﺎﻁ ﺭﺅﻭﺳﻬﻢ ﻣﻦ ﺍﻟﺸﻌﺮ ،ﻓﺎﺿﺮﺏ ﻣﺎ ﻓﺤﺼﻮﺍ ﻋﻨﻪ ﺑﺎﻟﺴﻴﻒ ،ﻭﺇﻧﻲ ﻣﻮﺻﻴﻚ ﺑﻌﺸ ٍﺮ:
ﻻ ﺗﻘﺘﻠﻦ ﺍﻣﺮﺃﺓ ،ﻭﻻ ﺻﺒﻴﺎ ،ﻭﻻ ﻛﺒﲑﹰﺍ ﻫﺮِﻣﺎﹰ ،ﻭﻻ ﺗﻘﻄﻌﻦ ﺷﺠﺮﹰﺍ ﻣﺜﻤﺮﺍﹰ ،ﻭﻻ ﲣﺮﺑﻦ ﻋﺎﻣﺮﺍﹰ ،ﻭﻻ ﺗﻌﻘﺮﻥﱠ ﺷﺎ ﹰﺓ ﻭﻻ ﺑﻌﲑﹰﺍ ﺇﻻﱠ
ﻼ ﻭﻻ ﺗﻐ ِﺮ ﹶﻗﻨﻪ ،ﻭﻻ ﺗﻐﻠﹸﻞ ،ﻭﻻ ﲡﱭ ((.
ﳌﺄﻛﻠﺔ ،ﻭﻻ ﲢﺮﻗﻦ ﳔ ﹰ
) (3ﺭﻭﺍﻩ ﺳﻌﻴﺪ ﺑﻦ ﻣﻨﺼﻮﺭ ﰲ ﺳﻨﻨﻪ ) ،(2623ﻭﺃﲪﺪ ) ،(488/3ﻭﺃﺑﻮ ﺩﺍﻭﺩ ) ،(2669ﻭﺍﺑﻦ ﻣﺎﺟﻪ ) ،(2842ﻭﺍﳊﺎﻛﻢ
) ،(122/2ﻭﻏﲑﻫﻢ ،ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﱐ ﰲ ﺍﻹﺭﻭﺍﺀ ).(35/5
ﱯ ،ﻓﻠﻤﺎ ﺭﺃﻢ ﺍﻣﺮﺃﺗﻪ
ﺾ ﺃﺻﺤﺎﺑﻪ ﻟﻘﺘﻞ ﺃﰊ ﺭﺍﻓﻊ ﺍﻟﻴﻬﻮﺩﻱ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﺆﺫﻱ ﺍﻟﻨ
ﱯ ﺃﺭﺳﻞ ﺑﻌ
ﻭﻗﺪ ﻭﺭﺩ ﺃ ﱠﻥ ﺍﻟﻨ
ﺻﺎﺣﺖ ،ﻗﺎﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺘﻴﻚ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ )) :ﻭﳌﱠﺎ ﺻﺎﺣﺖ ﺑﻨﺎ ﺍﻣﺮﺃﺗﻪ ،ﺟﻌﻞ ﺍﻟﺮﺟ ﹸﻞ ﻣﻨﺎ ﻳﺮﻓﻊ ﻋﻠﻴﻬﺎ ﺳﻴﻔﹶﻪ ،ﰒﱠ ﻳﺬﻛﹸﺮ
ﻲ ﺭﺳﻮﻝ ﺍﷲ ﻓﻴ ﹸﻜﻒ ﻳﺪﻩ ،ﻭﻟﻮﻻ ﺫﻟﻚ ﻟﻔﺮﻏﻨﺎ ﻣﻨﻬﺎ ﺑﻠﻴﻞ ((.
ﺭﻭﺍﻩ ﺍﺑﻦ ﺳﻌﺪ ) ،(91/2ﻭﺍﻟﻮﺍﻗﺪﻱ ﰲ ﺍﳌﻐﺎﺯﻱ ) ،(392،394/1ﻭﺍﺑﻦ ﻫﺸﺎﻡ ﰲ ﺍﻟﺴﲑﺓ ) ،(275/2ﻭﺍﻟﺒﻴﻬﻘﻲ ﰲ
ﺩﻻﺋﻞ ﺍﻟﻨﺒﻮﺓ ) 33/4ـ ،(34ﻭﻏﲑﻫﻢ.
ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺑﻌﺪ ﻫﺬﻩ ﺍﻟﻘﺼﺔ )) :ﻭﺇﻧﻤﺎ ﺫﻛﺮﻧﺎ ﻫﺬﺍ ﺭﻓﻌﹰﺎ ﻟﻮﻫﻢ ﻣﻦ ﻗﺪ ﻳﻈ ﻦ ﺃ ﱠﻥ ﻗﺘ ﹶﻞ ﺍﻟﻨﺴﺎﺀ ﻛﺎﻥ ﻣﺒﺎﺣﹰﺎ ﻋﺎﻡ ﺍﻟﻔﺘﺢ ﰒ ﺣﺮﻡ
ﻂ؛ ﻓﺈ ﱠﻥ ﺁﻳﺎﺕ ﺍﻟﻘﺘﺎﻝ ﻭﺗﺮﺗﻴﺐ ﻧﺰﻭﳍﺎ ﻛﻠﻬﺎ ﺩﻟﻴﻞ
ﺑﻌﺪ ﺫﻟﻚ ،ﻭﺇ ﱠﻻ ﻓﻼ ﺭﻳﺐ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺃ ﱠﻥ ﻗﺘ ﹶﻞ ﺍﻟﻨﺴﺎﺀ ﱂ ﻳﻜﻦ ﻣﺒﺎﺣﺎ ﻗ ﱡ
ﻋﻠﻰ ﺃ ﱠﻥ ﻗﺘﻞ ﺍﻟﻨﺴﺎﺀ ﱂ ﻳﻜﻦ ﺟﺎﺋﺰﺍﹰ ،ﻫﺬﺍ ﻣﻊ ﺃ ﱠﻥ ﺃﻭﻟﺌﻚ ﺍﻟﻨﺴﺎﺀ ﺍﻟﻼﰐ ﻛ ﻦ ﰲ ﺣﺼﻦ ﺍﺑﻦ ﺃﰊ ﺍﳊﹸﻘﻴﻖ ﺇﺫ ﺫﺍﻙ ﱂ ﻳﻜﻦ ﻳﻄﻤﻊ
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ﻭﻫﻨﺎ ﻧﺄﺧﺬ ﺣﻜﻤﲔ ﻣﺘﻘﺎﺑﻠﲔ ،ﺃﺣﺪﻫﺎ :ﺳﺒﻖ ﺍﻹﺷﺎﺭﺓ ﺇﻟﻴﻪ ،ﺃﻻ ﻭﻫﻮ ﺃﻧﻪ ﻻ ﳚﻮﺯ ﻗﺘﻞ ﺍﻟﻨﺴﺎﺀ؛ ﻷﻧﻬﺎ
ﻻ ﺗﻘﺎﺗﻞ ،ﻭﻟﻜﻦ ﺍﳊﻜﻢ ﺍﻵﺧﺮ ﺃﻧﻨﺎ ﺇﺫﺍ ﻭﺟﺪﻧﺎ ﺑﻌﺾ ﺍﻟﻨﺴﻮﺓ ﻳﻘﺎﺗﻠﻦ ﰲ ﺟﻴﺶ ﺍﶈﺎﺭﺑﲔ ﺃﻭ ﺍﳋﺎﺭﺟﲔ،
ﻓﺤﻴﻨﺌﺬ ﳚﻮﺯ ﻟﻠﻤﺴﻠﻤﲔ ﺃﻥ ﻳﻘﺎﺗﻠﻮﺍ ﺃﻭ ﺃﻥ ﻳﻘﺘﻠﻮﺍ ﻫﺬﻩ ﺍﳌﺮﺃﺓ ﺍﻟﱵ ﺷﺎﺭﻛﺖ ﺍﻟﺮﺟﺎﻝ ﰲ ﺗﻌﺎﻃﻲ ﺍﻟﻘﺘﺎﻝ.
ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﺴﺆﺍﻝ ﺇﺫﹰﺍ ﺑﺄ ﱠﻥ ﻫﺆﻻﺀ ﺣﻴﻨﻤﺎ ﻳﻔﺨﺨﻮﻥ ـ ﻛﻤﺎ ﻳﻘﻮﻟﻮﻥ ـ ﺑﻌﺾ ﺍﻟﺴﻴﺎﺭﺍﺕ ﻭﻳﻔﺠﺮﻭﺎ
ﺗﺼﻴﺐ ﺑﺸﻈﺎﻳﺎﻫﺎ ﻣﻦ ﻟﻴﺲ ﻋﻠﻴﻪ ﻣﺴﺆﻭﻟﻴﺔ ﺇﻃﻼﻗﹰﺎ ﰲ ﺃﺣﻜﺎﻡ ﺍﻟﺸﺮﻉ ،ﻓﻤﺎ ﻳﻜﻮﻥ ﻫﺬﺍ ﻣﻦ ﺍﻹﺳﻼﻡ
ﺇﻃﻼﻗﺎﹰ ،ﻟﻜﻦ ﺃﻗﻮﻝ :ﺇﻥﱠ ﻫﺬﻩ ﺟﺰﺋﻴﺔ ﻣﻦ ﺍﻟﻜﹸﻠﻴﺔ ،ﺃﺧﻄﺮﻫﺎ ﻫﻮ ﻫﺬﺍ ﺍﳋﺮﻭﺝ ﺍﻟﺬﻱ ﻣﻀﻰ ﻋﻠﻴﻪ ﺑﻀﻊ
)(1
ﺳﻨﲔ ،ﻭﻻ ﻳﺰﺩﺍﺩ ﺍﻷﻣﺮ ﺇﻻﱠ ﺳﻮﺀﺍﹰ ،ﳍﺬﺍ ﳓﻦ ﻧﻘﻮﻝ ﺇﻧﻤﺎ ﺍﻷﻋﻤﺎﻝ ﺑﺎﳋﻮﺍﺗﻴﻢ ،ﻭﺍﳋﺎﲤﺔ ﻻ ﺗﻜﻮﻥ
ﺣﺴﻨ ﹰﺔ ﺇﻻﱠ ﺇﺫﺍ ﻗﺎﻣﺖ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ،ﻭﻣﺎ ﺑﲏ ﻋﻠﻰ ﺧﻼﻑ ﺍﻹﺳﻼﻡ ﻓﺴﻮﻑ ﻻ ﻳﺜﻤﺮ ﺇﻻﱠ ﺍﳋﺮﺍﺏ
)(2
ﻭﺍﻟﺪﻣﺎﺭ (( .
)(3
a@鼊@ñ‚þa@@êaìnÏ
ﺕ ﺑﻴﺎﻥ ﺗﺎﺭﻳﺦ ﻫﺬﻩ ﺍﻟﻔﺘﻮﻯ،
ﺖ ﺃﻋﲏ ﺬﺍ ﺃ ﱠﻥ ﻟﻠﺸﻴﺦ ﻓﺘﻮﻯ ﻗﺪﳝﺔﹰ ﻭﺃﺧﺮﻯ ﺟﺪﻳﺪﺓﹰ ،ﻭﺇﻧﻤﺎ ﺃﺭﺩ
ﻟﺴ
ﺏ ﻋﻬﺪﻫﺎ ﺑﺮﺣﻴﻠﻪ.
ﻭﻗﹸﺮ
ﻓﻘﺪ ﻃﹸﺮﺡ ﻋﻠﻴﻪ ﺃﺳﺌﻠ ﹲﺔ ﺳﺘﺔ ﺃﺫﻛﺮﻫﺎ ﻛﻤﺎ ﺟﺎﺀﺕ ﰲ ﺟﺮﻳﺪﺓ )ﺍﳋﱪ ﺍﻷﺳﺒﻮﻋﻲ( ﻋﺪﺩ 16ـ 23
ﺇﱃ 29ﺟﻮﺍﻥ 1999ﻡ ،ﻭﻫﻲ:
1ـ ﺑﺮﻭﺯ ﺍﻟﺘﻨﻈﻴﻤﺎﺕ ﰲ ﺍﻟﻌﺎﱂ ﺍﻟﻌﺮﰊ ﻭﺍﻹﺳﻼﻣﻲ ﺗﻄﻠﻖ ﻋﻠﻰ ﻧﻔﺴﻬﺎ ﻣﺴﻤﻴﺎﺕ ﳐﺘﻠﻔﺔ ،ﻭﺫﺍﺕ
ﻫﺆﻻﺀ ﺍﻟﻨﻔﺮ ﰲ ﺍﺳﺘﺮﻗﺎﻗﻬﻦ ،ﺑﻞ ﻫ ﻦ ﳑﺘﻨﻌﺎﺕ ﻋﻨﺪ ﺃﻫﻞ ﺧﻴﱪ ﻗﺒﻞ ﻓﺘﺤﻬﺎ ﲟﺪﺓ ،ﻣﻊ ﺃ ﱠﻥ ﺍﳌﺮﺃ ﹶﺓ ﻗﺪ ﺻﺎﺣﺖ ،ﻭﺧﺎﻓﻮﺍ ﺍﻟﺸ ﺮ
ﻒ ﺷﺮﻫﺎ ﺑﺎﻟﺘﻬﻮﻳﻞ ﻋﻠﻴﻬﺎ (( .ﺍﻟﺼﺎﺭﻡ ﺍﳌﺴﻠﻮﻝ ).(258/2
ﺑﺼﻮﺎ ،ﱠﰒ ﺃﻣﺴﻜﻮﺍ ﻋﻦ ﻗﺘﻠﻬﺎ ﻟﺮﺟﺎﺋﻬﻢ ﺃﻥ ﻳﻨﻜ
) (1ﺗﺄﻣﻞ ﻫﺬﺍ؛ ﻻ ﻳﻔﻮﺗﻚ! ﻓﺈ ﱠﻥ ﺍﻟﺸﻴ ﺦ ﻳﺮﻯ ﺃ ﱠﻥ ﻫﺬﻩ ﺍﺎﺯﺭ ﺍﻟﺸﻨﻴﻌﺔ ﺍﻟﱵ ﻭﻗﻌﺖ ﰲ ﺍﳉﺰﺍﺋﺮ ﻫﻲ ﻧﺘﻴﺠﺔ ﻷﺻ ٍﻞ ﻓﺎﺳﺪ ،ﺃﻻ ﻭﻫﻮ
ﺍﺳﺘﺒﺎﺣﺔ ﺍﳋﺮﻭﺝ ﻋﻠﻰ ﺍﻟﺴﻠﻄﺎﻥ ،ﻓﻤﺎﺫﺍ ﻳﻘﻮﻝ ﻣﻦ ﻳﻬﻮﻥ ﻣِﻦ ﺷﺄﻥ ﻫﺬﺍ ﺑﻌﺪ ﻫﺬﺍ؟!
) (2ﻣﻦ ﺷﺮﻳﻂ ﻣﺴﺠﻞ ﻣﻦ )) ﺳﻠﺴﻠﺔ ﺍﳍﺪﻯ ﻭﺍﻟﻨﻮﺭ (( ﺭﻗﻢ (1/830) :ﲢﺖ ﻋﻨﻮﺍﻥ )) :ﻣﻦ ﻣﻨﻬﺞ ﺍﳋﻮﺍﺭﺝ ((.
) (3ﻣﻦ ﺷﺮﻳﻂ ﲰﻌﻲ ﺃﹸﺫﻳﻊ ﺑﻌﻀﻪ ﺑﺎﻟﺮﺍﺋﻲ )ﺍﻟﺘﻠﻔﺰﻳﻮﻥ( ﺍﳉﺰﺍﺋﺮﻱ ﺎﻳﺔ ﺳﻨﺔ )1419ﻫـ( ،ﻭﲡﺪ ﻫﺬﻩ ﺍﻟﻔﺘﻮﻯ ﺑﺘﻤﺎﻣﻬﺎ ﰲ
ﺟﺮﻳﺪﺓ ﺍﳋﱪ ﺍﻷﺳﺒﻮﻋﻲ ﺍﳉﺰﺍﺋﺮﻳﺔ ،ﺍﻟﻌﺪﺩ )1999/6/23 ،(16ﻡ) ،ﺹ ،(13:ﻭﻗﺪ ﺻﻮﺭﺎ ﰲ ﺍﻟﻮﺛﺎﺋﻖ ﺍﻟﺴﺎﺑﻘﺔ ﺑﻌﻨﻮﺍﻥ:
)) ﺷﻴﻮﺥ ﺍﻟﺴﻠﻔﻴﺔ ﰲ ﻣﻮﺍﺟﻬﺔ ﺍﻟـ ) ِﺟﻴﺎ( ((.
–124@åß@48@òzÐ
ﳊﻜﱠﺎﻡ ﺍﳌﺴﻠﻤﲔ ،ﻭﺃﺟﺎﺯﺕ
ﻃﺎﺑﻊ ﺇﺳﻼﻣﻲ ،ﻭﺗﺴﻌﻰ ﻣﻦ ﺧﻼﻝ ﺫﻟﻚ ﺇﱃ ﺗﻮﻟﱢﻲ ﺍﻟﺴﻠﻄﺔ ،ﻗﺎﻣﺖ ﺑﺘﻜﻔﲑ ﺍ ﹸ
ﺝ ﻋﻠﻴﻬﻢ ،ﻓﻤﺎ ﺣﻜﻢ ﺍﻟﺸﺮﻉ ﰲ ﻗﻀﻴﺔ ﺍﳋﺮﻭﺝ ﻋﻠﻰ ﺍﳊﺎﻛﻢ ﺍﳌﺴﻠﻢ؟
ﻣﻦ ﻧﺎﺣﻴﺔ ﺃﺧﺮﻯ ﺍﳋﺮﻭ
2ـ ﺍﳌﻼﺣﻆ ﺃ ﱠﻥ ﺃﺗﺒﺎﻉ ﺍﳌﻨﻬﺞ ﺍﻟﺴﻠﻔ ﻲ ﺍﻟﺼﺤﻴﺢ ﱂ ﻳﻘﻮﻣﻮﺍ ﺑﺘﺄﻃﲑ ﺍﻟﻌﻤﻞ ﺍﻟﺴﻠﻔ ﻲ ﺿﻤﻦ ﺇﻃﺎﺭ
ﰊ ﻣﺎ ،ﻓﻤﺎ ﺣﻜﻢ ﻫﺬﻩ ﺍﻟﺘﻨﻈﻴﻤﺎﺕ ﺍﻟﱵ ﺗﺼﻒ ﻧﻔﺴﻬﺎ ﺑﺄﻧﻬﺎ ﺫﺍﺕ ﻣﻨﻬﺞ ﺳﻠﻔﻲ؟
ﺣﺰ
3ـ ﻣﺎ ﺍﳊﻜﻢ ﺍﻟﺸﺮﻋﻲ ﻟﺘﻠﻚ ﺍﻟﺘﻨﻈﻴﻤﺎﺕ ﺍﻟﱵ ﺗﻨﺘﻬﺞ ﻣﺎ ﺗﺴﻤﻴﻪ ﺑﺎﻟﻌﻤﻞ ﺍﳉﻬﺎﺩﻱ ﺿ ﺪ ﺃﻧﻈﻤﺔ
ﺍﳊﻜﻢ ،ﺍﻟﱵ ﻫﻲ ﺑﻨﻈﺮﻫﺎ ﺗﻌﺘﱪﻫﺎ ﻛﺎﻓﺮﺓ؟ ﻭﻣﺎ ﺗﻘﻮﻡ ﺑﻪ ﻣﻦ ﺃﻋﻤﺎ ِﻝ ﺫﺑﺢ ﻭﺗﻘﺘﻴﻞ ﻟﻸﻃﻔﺎﻝ ﻭﺍﻟﺸﻴﻮﺥ
ﻭﺍﻟﻨﺴﺎﺀ؛ ﻭﺫﻟﻚ ﲝﺠﺔ ﺃﻧﻬﻢ ﻛﻔﺎﺭ ﻭﻣﻮﺍﻟﻮﻥ ﳍﺬﻩ ﺍﻷﻧﻈﻤﺔ ،ﻋﻠﻰ ﺣ ﺪ ﺯﻋﻤﻬﻢ؟
4ـ ﻣﺎ ﺍﳊﻜﻢ ﺍﻟﺸﺮﻋﻲ ﻻﻏﺘﺼﺎﺏ ﺍﻟﻨﺴﺎﺀ ﻣﻦ ﻃﺮﻑ ﺗﻠﻚ ﺍﳉﻤﺎﻋﺎﺕ؟
5ـ ﻣﺎ ﺍﳊﻜﻢ ﺍﻟﺸﺮﻋﻲ ﻓﻴﻤﻦ ﻳﺼﺪﺭ ﻓﺘﺎﻭﻯ ﺍﻟﺘﻜﻔﲑ ﻭﺍﻟﻘﺘﻞ؟
6ـ ﻣﺎ ﻫﻲ ﺍﻟﻨﺼﻴﺤﺔ ﺍﻟﱵ ﺗﻘﺪﻡ ﳍﺆﻻﺀ؟
ﻓﺄﺟﺎﺏ ﺍﻟﺸﻴﺦ ﺭﲪﻪ ﺍﷲ:
)(1
ﳊﻜﱠﺎﻡ ﻭﺗﻜﻔﲑﻫﻢ ،ﻭﺃﻧﺎ
ﺣﻮﻝ ﻣﺴﺄﻟﺔ ﺍﳋﺮﻭﺝ ﻋﻠﻰ ﺍ ﹸ ﺖ ﻛﻼﻡ ﺇﺧﻮﺍﻧﻨﺎ ﳏﻤﺪ ﻭﻋﻠ ﻲ
)) ﻟﻘﺪ ﲰﻌ
ﻚ ﺃ ﱠﻥ ﻣﺎ ﺫﻛﺮﻭﻩ ﻫﻮ ﺍﻟﺼﻮﺍﺏ ﺍﻟﺬﻱ ﻻ ﺭﻳﺐ ﻓﻴﻪ ،ﻭﻟﻜﻨﲏ ﺃﹸﺿﻴﻒ ﺇﱃ ﻣﺎ ﻗﺎﻟﻮﺍ ﺃ ﱠﻥ ﻋﻠﻤﺎ َﺀ
ﺃﻗﻮﻝ :ﻻ ﺷ
ﺍﳌﺴﻠﻤﲔ ِﻣﻤﻦ ﻳﻨﺘﻤﻮﻥ ﺇﱃ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﻫﻢ ﺑﻼ ﺷﻚ ﲡﻤﻌﻬﻢ ﺛﻼﺛﺔ ﻣﺬﺍﻫﺐ:
ﺐ ﺃﻫﻞ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﳓﻦ ـ ﻭﺍﳊﻤﺪ ﷲ ـ ﻧﻨﺘﻤﻲ
ﺍﳌﺬﻫﺐ ﺍﻷﻭﻝ :ﻣﺬﻫﺐ ﺃﻫﻞ ﺍﳊﺪﻳﺚ ،ﻭﻣﺬﻫ
ﺇﻟﻴﻪ ﻭﻋﻠﻰ ﻣﻨﻬﺞ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ.
ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﻌﺮﻓﻮﻥ ﺑﺎﳌﺎﺗﺮﻳﺪﻳﺔ.
ﻭﻣﻦ ﻫﻢ ﺍﳌﻌﺮﻭﻓﻮﻥ ﺑﺎﻷﺷﻌﺮﻳﺔ.
ﻛ ﱡﻞ ﻫﺆﻻﺀ ﲡﻤﻌﻬﻢ ﻛﻠﻤ ﹸﺔ ﺍﻻﻧﺘﺴﺎﺏ ﺇﱃ ﺃﻫﻞ ﺍﻟﺴﻨﺔ.
ﳊﻜﱠﺎﻡ ﻣﻬﻤﺎ ﻇﻠﻤﻮﺍ ﻭﻣﻬﻤﺎ
ﺝ ﻋﻠﻰ ﺍ ﹸ
ﻫﺆﻻﺀ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺍﺗﻔﻘﻮﺍ ﲨﻴﻌﹰﺎ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﳚﻮﺯ ﺍﳋﺮﻭ
ﺟﻨﻮﺍ ،ﻭﻣﺎ ﺩﺍﻡ ﺃﻧﻬﻢ ﻻ ﻳﺰﺍﻟﻮﻥ ﻳﺮﻳﺪﻭﻥ ﺍﻹﺳﻼﻡ ﻭﻳﻘﻴﻤﻮﻥ ﺍﻟﺼﻼﺓ ﻟﻸﺋﻤﺔ ﺍﳌﺴﻠﻤﲔ ﻭﰲ ﺃﻧﻔﺴﻬﻢ ﺃﻳﻀﹰﺎ.
ﺝ ﻋﻠﻰ ﺍﳊﻜﱠﺎﻡ ،ﻫﺆﻻﺀ ﰲ ﻧﻘﺪﻱ ﺃﻧﺎ ﺃﻭ ﹰﻻ:
ﻟﺬﻟﻚ ﻓﻬﺬﻩ ﺍﳉﻤﺎﻋﺎﺕ ﺍﻟﱵ ﺗﻌﻠ ﻦ ﻛﺘﺎﺑ ﹰﺔ ﻭﳏﺎﺿﺮ ﹰﺓ ﺍﳋﺮﻭ
ﺚ ﰲ ﻃﺎﻋﺔ ﺍﳊﹸﻜﺎﻡ ﺇ ﱠﻻ ﰲ ﻣﻌﺼﻴﺔ
ﺟﻬﻠﺔ ﲝﻜﻢ ﺍﻟﺸﺮﻉ؛ ﻷ ﱠﻥ ﺍﻟﺮﺳﻮ ﹶﻝ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺗﻮﺍﺗﺮﺕ ﻋﻨﻪ ﺍﻷﺣﺎﺩﻳ ﹸ
ﺏ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺷﻘﺮﺓ ﻭﺍﻟﺸﻴﺦ ﻋﻠﻲ ﺍﳊﻠﱯ ﻋﻦ ﻧﺎﺯﻟﺔ ﺍﳉﺰﺍﺋﺮ ﻫﺬﻩ.
) (1ﻳﺮﻳﺪ ﺟﻮﺍ
–124@åß@49@òzÐ
)(1
،ﻭﰲ ﺃﺣﺎﺩﻳﺚ ﺍﷲ؛ ﻛﻤﺎ ﻗﺎﻝ ﰲ ﺣﺪﻳﺚ ﺍﻟﺒﺨﺎﺭﻱ )) :ﻻ ﻃﺎﻋﺔ ﳌﺨﻠﻮﻕ ﰲ ﻣﻌﺼﻴﺔ ﺍﳋﺎﻟﻖ ((
ﺃﺧﺮﻯ ﺃﻧﻪ ﲡﺐ ﻃﺎﻋﺘﻬﻢ ﻭﻟﻮ ﻇﻠﻤﻮﻙ ،ﻭﻟﻮ ﺿﺮﺑﻮﺍ ﻇﻬﺮﻙ ﻣﺎ ﻟﹶﻢ ﺗﺮﻭﺍ ﻛﻔﺮﹰﺍ ]ﻣﻮﺻﺪﹰﺍ[.
ﻫﺬﺍ ﺍﻟﻨﻘﻞ ﺍﻟﺬﻱ ]ﳛﺪ[ ﻟﻜ ﱢﻞ ﻣﻦ ﻳﺆﻣﻦ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ؛ ﻟﺬﻟﻚ ﺍﺗﻔﻘﺖ ﻫﺬﻩ ﺍﳌﺬﺍﻫﺐ ﺍﻟﺜﻼﺛﺔ ﺍﻟﱵ
)(2
ﳊﻜﱠﺎﻡ . ﺝ ﻋﻠﻰ ﺍ ﹸ
ﺫﻛﺮﻧﺎﻫﺎ ﺃﻧﻪ ﻻ ﳚﻮ ﺯ ﺍﳋﺮﻭ
ﻭﻫﻨﺎﻙ ﻗﺎﻋﺪ ﹲﺓ ﻓﻘﻬﻴ ﹲﺔ ﺃﺻﻮﻟﻴﺔ :ﺃﻧﻪ ﺇﺫﺍ ﻭﻗﻊ ﺍﳌﺴﻠ ﻢ ﺃﻭ ﺍﳌﺴﻠﻤﻮﻥ ﺑﲔ ﻣﻔﺴﺪﺗﲔ ﻛ ﱞﻞ ﻣﻨﻬﻤﺎ ﻣﻔﺴﺪﺓﹲ،
ﻟﻜﻦ ﺇﺣﺪﺍﳘﺎ ﺃﺧﻄﺮ ﻣﻦ ﺍﻷﺧﺮﻯ ،ﺗﺪﻓ ﻊ ﺍﻟﻜﱪﻯ ﺑﺎﻟﺼﻐﺮﻯ ،ﺃﻱ ﻧﺮﺿﻰ ﺭﻏﻢ ﺍﻷﻧﻮﻑ ﺑﺎﳌﻔﺴﺪﺓ
ﺍﻟﺼﻐﺮﻯ ﺣﱴ ﻧﺒﻌ ﺪ ﻋﻦ ﺃﻧﻔﺴﻨﺎ ﺍﳌﻔﺴﺪ ﹶﺓ ﺍﻟﻜﱪﻯ.
ﺕ ﻣﻦ ﺃﺣﺎﺩﻳﺚ ،ﺍﻟﻘﺎﻋﺪﺓ ﺍﻷﺻﻮﻟﻴﺔ ﻻ ﺧﻼﻑ ﻓﻴﻬﺎ ﺑﲔ ﻋﻠﻤﺎﺀ
ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﻣﺎ ﺫﻛﺮﺗﻪ ﻭﺃﺷﺮ
ﺍﻷﺻﻮﻝ ﻭﺍﻟﻔﻘﻪ.
) (1ﺍﳊﺪﻳﺚ ﺻﺤﻴﺢ ،ﻟﻜﻨﻪ ﰲ ﻏﲑ ﺍﻟﺒﺨﺎﺭﻱ ،ﻭﺇﻧﻤﺎ ﺭﻭﺍﻩ ﺃﲪﺪ ) ،(436 ،427 ،426/4ﻭ) ،(66/5ﻛﻤﺎ ﻗﺎﻝ ﻫﻮ ﻧﻔﺴﻪ
ـ ﺭﲪﻪ ﺍﷲ ـ ﰲ ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ ) 179ـ ،(180ﻭﺇﻧﻤﺎ ﺍﻟﺬﻱ ﻋﻨﺪ ﺍﻟﺒﺨﺎﺭﻱ ) (7145ﻓﻬﻮ ﺑﻠﻔﻆ )) :ﺇﻧﻤﺎ
ﺍﻟﻄﺎﻋﺔ ﰲ ﺍﳌﻌﺮﻭﻑ ((.
) (2ﺃﻣﺎ ﺃﻫﻞ ﺍﳊﺪﻳﺚ ،ﻓﻘﺪ ﺳﺒﻖ ﻧﻘ ﹸﻞ ﺇﲨﺎﻋﻬﻢ ﻋﻠﻰ ﺍﳌﻨﻊ ﻣﻦ ﺍﳋﺮﻭﺝ ﻋﻠﻰ ﺍﳊﺎﻛﻢ ﻭﺇﻥ ﺟﺎ ﺭ ،ﺍﻧﻈﺮ :ﺍﳌﻘﺪﻣﺔ.
ﻉ ﻋﻠﻰ ﺍﳌﻨﻊ ﻣﻦ ﺍﳋﺮﻭﺝ ،ﻭﺫﻟﻚ ﰲ ﻣﻘﺪﻣﺔ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ.
ﻭﺃﻣﺎ ﺍﻷﺷﺎﻋﺮﺓ ،ﻓﻘﺪ ﺳﺒﻖ ﻧﻘﻞ ﺭﻭﺍﻳﺔ ﺑﻌﻀﻬﻢ ﺍﻹﲨﺎ
ﻒ ﻣﻮﺍﻓﻘ ﹰﺔ ﻷﻫﻞ ﺍﳊﺪﻳﺚ (( .ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ).(55/6
ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ )) :ﻭﺃﻣﺎ ﺍﻷﺷﻌﺮﻳﺔ ﻓﻼ ﻳﺮﻭﻥ ﺍﻟﺴﻴ
ﻭﺃﻣﺎ ﺍﳌﺎﺗﺮﻳﺪﻳﺔ ،ﻓﺎﻧﻈﺮ ﺍﻟﻌﻘﺎﺋﺪ ﺍﻟﻨﺴﻔﻴﺔ ﺿﻤﻦ ﳎﻤﻮﻋﺔ ﺍﳌﺘﻮﻥ ﺍﻟﻜﱪﻯ )ﺹ ،(34ﻭﺗﺒﺼﲑ ﺍﻷﺩﻟﺔ ﰲ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﻷﰊ ﺍﳌﻌﲔ
ﺍﻟﻨﺴﻔﻲ ) ،(832/2ﻭﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻄﺤﺎﻭﻳﺔ ﻟﻠﻐﻨﻴﻤﻲ ﺍﳌﻴﺪﺍﱐ ﺍﳌﺎﺗﺮﻳﺪﻱ )ﺹ 110:ـ .(111
ﺤﺠﺔ ﻋﻠﻰ ﻛ ﱢﻞ ﻣﻨﺘﺴﺐ ﺇﻟﻴﻬﻢ ،ﻓﻤﻦ ﺯﻋﻢ ﺃﻧﻪ ﺳﻠﻔ ﻲ ﻣﻦ
ﻭﺇﻳﺮﺍ ﺩ ﺍﻟﺸﻴﺦ ـ ﺭﲪﻪ ﺍﷲ ـ ﳌﺬﺍﻫﺐ ﻫﺆﻻﺀ ﲨﻴﻌﺎﹰ؛ ﻫﻮ ﺇﻗﺎﻣ ﹲﺔ ﻟﻠ
ﺃﻫﻞ ﺍﳊﺪﻳﺚ ﻛﻴﻒ ﻳﺨﺎﻟﻒ ﺃﻫ ﹶﻞ ﺍﳊﺪﻳﺚ ﰲ ﻣﺴﺄﻟﺔ ﺍﳋﺮﻭﺝ؟!
ﻱ ﻛﻴﻒ ﳜﺎﻟﻒ ﺃﺻﻮﻟﹶﻪ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ؟!
ﻱ ﻭﺍﳌﺎﺗﺮﻳﺪ
ﻭﻣﻦ ﻛﺎﻥ ﻋﻠﻰ ﻏﲑ ﺍﻟﺴﻨﺔ ﻛﺎﻷﺷﻌﺮ
ﻭﻣﻦ ﺍﳌﻔﺎﺭﻗﺎﺕ ﺍﻟﻐﺮﻳﺒﺔ ﺃﻥ ﺟ ﱠﻞ ﺍﳊﺮﻛﻴﲔ ﻳﻨﺼﺮﻭﻥ ﻣﺬﻫﺐ ﺍﻷﺷﻌﺮﻱ ﺃﻭ ﺍﳌﺎﺗﺮﻳﺪﻱ ﰲ ﺗﻮﺣﻴﺪ ﺍﻷﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ ،ﻭﻳﻔﺎﺭﻗﻮﻧﻪ
ـ ﻋﻠﻰ ﺑﻜﺮﺓ ﺃﺑﻴﻬﻢ ـ ﰲ ﺍﳋﺮﻭﺝ ﻋﻠﻰ ﺍﻷﺋﻤﺔ ،ﺃﻱ :ﺃﻧﻬﻢ ﺣﺮِﻓﻴﻮﻥ ﻣﻊ ﻧﺼﻮﺹ ﺍﳌﺬﻫﺐ ﰲ ﺣ ﻖ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﺃﻣﺎ ﺑﺎﻟﻨﺴﺒﺔ
ﳊﻘﻮﻗﻬﻢ ﻣﻊ ﺍﻟﺴﻠﻄﺎﻥ ﻓﻬﻢ ِﺣﺮﻓﻴﻮﻥ ﺧﺎﺭﻗﻮﻥ ﻹﲨﺎﻉ ﻋﻠﻤﺎﺋﻬﻢ!!
ﳉﻮﺭ ﻫﻮ ﺍﻟﺴﻨﺔ ،ﻭﳐﺎﻟﻔﺘﻬﺎ ﰲ ﺗﻮﺣﻴﺪ ﺍﷲ ﻫﻮ ﺍﻟﺴﻨﺔ. ﻣﻊ ﺃ ﱠﻥ ﻣﻮﺍﻓﻘ ﹶﺔ ﻣﺬﺍﻫﺒﻬﻢ ﰲ ﺗﺮﻙ ﺍﳋﺮﻭﺝ ﻋﻠﻰ ﺃﺋﻤﺔ ﺍ ﹶ
ﱐ ﹶﻟﻤﺎ ﻛﺎﻥ ﻋﻠﻰ ﻋﻠ ٍﻢ ﺑﻮﺍﻗﻊ ﻫﺬﻩ ﺍﳉﻤﺎﻋﺎﺕ ﺍﳋﺎﺭﺟﺔ ﺍﻟﻴﻮﻡ ﺃﺩﺍﺎ ﺑِﻤﺎ ﺗﺰﻋﻢ ﺃﻧﻬﺎ ﺗﻨﺘﺴﺐ ﺇﻟﻴﻪ ،ﻭﺃﻗﺎﻡ ﻋﻠﻴﻬﺎ
ﻭﺍﻟﺸﻴﺦ ﺍﻷﻟﺒﺎ ﱡ
ﳊﺠﺔ ﺑﻪ ،ﻭﻫﺬﺍ ﻫﻮ ﻋﲔ ﺍﳊﻜﻤﺔ ﻣﻨﻪ ﺭﲪﻪ ﺍﷲ ،ﻓﺒﻴﻦ ﳍﻢ ﺃﻧﻬﻢ ﻻ ﺇﱃ ﺍﻟﻨﺼﻮﺹ ﲢﺎﻛﻤﻮﺍ ،ﻭﻻ ﲟﺬﺍﻫﺒﻬﻢ ﲤﺴﻜﻮﺍ ،ﻓﻤﺎﺫﺍ ﺍﹸ
ﻳﺘﺒﻌﻮﻥ ﺇﺫﻥ ﻟﻮﻻ ﺍﳍﻮﻯ ...؟!
ﻭﺍﻧﺘﺒﻪ ﻫﻨﺎ ـ ﺭﲪﻚ ﺍﷲ ـ ِﻟﻤﻦ ﻳﺰﻋﻤﻮﻥ ﺃﻧﻬﻢ ﻣﻊ ﺍﻟﺴﻠﻒ ﰲ ﺑﺎﺏ ﺍﻷﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ ،ﻓﺈﺫﺍ ﺟﺎﺅﻭﺍ ﺇﱃ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ـ
ﻣﺴﺄﻟﺔ ﺍﳋﺮﻭﺝ ـ ﺭﺿﻮﺍ ﺑﺄﻥ ﻳﻜﻮﻧﻮﺍ ﻣﻊ ﺍﳋﻮﺍﻟﻒ ﺍﳋﺎﻟﻔﲔ :ﺍﳋﻮﺍﺭﺝ ﻭﺍﳌﻌﺘﺰﻟﺔ!!
ﻫﺆﻻﺀ ﻫﻢ ﺍﻟﺬﻳﻦ ﻭﺻﻔﻮﺍ ﺃﻧﻔﺴﻬﻢ :ﺑـ :ﺳﻠﻔﻴﲔ ﰲ ﺍﳌﻌﺘﻘﺪ ،ﻋﺼﺮﻳﲔ ﰲ ﺍﳌﻮﺍﺟﻬﺔ!!
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ﳊﻜﱠﺎﻡ ﻣﻦ ﻇﻠ ٍﻢ ﻭﺟﻮﺭ ﻭﺇﳘﺎﻝ
ﳊﻜﱠﺎﻡ ﻓﺘﻨ ﹲﺔ ﺃﻛﱪ ﻣﻨﻬﺎ ،ﻗﺪ ﻳﺼﺪﺭ ﻣﻦ ﺑﻌﺾ ﺍ ﹸ
ﺝ ﻋﻠﻰ ﺍ ﹸ
ﺇ ﱠﻥ ﺍﳋﺮﻭ
ﻟﺘﻄﺒﻴﻖ ﺑﻌﺾ ﺃﺣﻜﺎﻡ ﺍﻟﺸﺮﻳﻌﺔ ،ﻫﺬﺍ ﺷﻲﺀ.
ﺕ ﺇﱃ
ﻭﺷﻲﺀ ﺁﺧﺮ :ﺃﻧﺎ ﺃﻗﻮﻟﻪ ﺗﻔﻘﱡﻬﹰﺎ ﻫﻮ ﺃﻧﻪ ـ ﻭﺃﻋﻮﺩ ُﻷ ﺅ ﱢﻛ ﺪ ﻫﺬﺍ ـ ﻓﻘﻪ ﻣﻦ ﻋﻨﺪﻱ ،ﻟﻜﻦ ﺍﺳﺘﻨﺪ
ﺝ ﺟﺎﺋ ﺰ ﻋﻠﻰ ﺣﻜﱠﺎﻡ ﺍﳌﺴﻠﻤﲔ ﱂ ﻳﺠﺰ ﺃﻳﻀﺎﹰ،
ﺍﻟﻨﺼﻮﺹ ﺍﻟﱵ ﺫﻛﺮﺎ ﺁﻧﻔﺎﹰ ،ﻓﺄﻗﻮﻝ :ﻟﻮ ﻛﺎﻥ ﻫﻨﺎﻙ ﺧﺮﻭ
ﺇﻧﻤﺎ ﳓﻦ ﺍﻟﻴﻮﻡ ﻣﻊ ﺍﻷﺳﻒ ﺍﻟﺸﺪﻳﺪ ﻧﺸﻜﻮ ﻣﻦ ﺍﻋﺘﺪﺍﺀ ﺍﳌﺸﺮﻛﲔ ﺍﻟﻜﻔﺎﺭ ﻋﻠﻰ ﺑﻼﺩ ﺍﻹﺳﻼﻡ ،ﻓﺈﺫﺍ ﺃﺭﺍﺩ
ﻫﺆﻻﺀ ﺍﳋﺎﺭﺟﻮﻥ ﺃﻥ ﳜﺮﺟﻮﺍ ﻋﻠﻰ ﺑﻌﺾ ﺍﳊﻜﺎﻡ ﺍﳌﺴﻠﻤﲔ ﻓﻠﹾﻴﺨﺮﺟﻮﺍ ﻋﻠﻰ ﺍﻟﻜﻔﺎﺭ ﺍﳌﺸﺮﻛﲔ ،ﻭﻟﻜﻨﻬﻢ
ﱳ ﺑﲔ ﺍﳌﺴﻠﻤﲔ.
ﻳﺮﻳﺪﻭﻥ ﺃﻥ ﻳﺒﺜﱡﻮﺍ ﺍﻟﻔ
ﻚ ﻛﺒﲑ ﻣﻦ ﺃﻣﺮﻳﻦ ﺍﺛﻨﲔ:
ﻭﻟﺬﻟﻚ ﻓﺄﻧﺎ ﰲ ﺍﳊﻘﻴﻘﺔ ﰲ ﺷ
ـ ﻣﻦ ﺇﺳﻼﻡ ﻫﺆﻻﺀ ﺣﻘﻴﻘﺔ ،ﺃﻱ :ﺃﺧﺸﻰ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻣﻦ ﺃﻋﺪﺍﺀ ﺍﻹﺳﻼﻡ ﺗﻠﺒﺴﻮﺍ ﺑﺜﻴﺎﺏ ﺍﳌﺴﻠﻤﲔ.
)(1
ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻷﺧﺮﻯ ،ﻭﻫﻲ ﺃﻧﻬﻢ ﻣﺴﻠﻤﻮﻥ ﻓﻌﻼﹰ ،ﻭﻟﻜﻨﻬﻢ ﺟﻬﻠﺔ ﰲ ﻣﻨﺘﻬﻰ ﺍﳉﻬﺎﻟﺔ .
ﺝ ﺍﻟﻴﻮﻡ ﻻ ﳚﻮﺯ ﺇﻃﻼﻗﺎﹰ ،ﻟﺬﻟﻚ ﳓﻦ ﻧﺮﻯ ﻫﺆﻻﺀ ﺍﳋﺎﺭﺟﲔ ﺃﻭ ﺍﻟﺪﺍﻋﲔ ﺇﱃ ﺍﳋﺮﻭﺝ ،ﻫﻢ:
ﺇﺫﻥ ﺍﳋﺮﻭ
ﺇﻣﺎ ﺃﻧﻬﻢ ﻣﺪﺳﻮﺳﻮﻥ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ،ﺃﻭ ﺃﻧﻬﻢ ﻣﺴﻠﻤﻮﻥ ،ﻟﻜﻨﻬﻢ ﰲ ﻣﻨﺘﻬﻰ ﺍﳉﻬﻞ ﺑﺎﻹﺳﻼﻡ ﺍﻟﺬﻱ ﺃﻧﺰﻟﻪ
)(2
ﺍﷲ ﻋﻠﻰ ﻗﻠﺐ ﳏﻤ ٍﺪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ .
ﻒ ﻫﻮ ﺃﺩﱏ ﺍﻟﻮﺻﻔﲔ ﺟﺮﻣﺎﹰ ،ﻓﻜﻴﻒ ﻳﻜﻮﻥ ﻣﻦ ﺑﻠﻎ ﺍﻟﻐﺎﻳ ﹶﺔ ﰲ ﺍﳉﻬﻞ ﻣﺮﺷﺤﹰﺎ ﻟﻴﺤﻜ ﻢ ﺍﳌﺴﻠﻤﲔ؟! ) (1ﻫﺬﺍ ﺍﻟﻮﺻ
ﺕ ﻣ ِﻠﻜﹰﺎ ﻗﹶﺎﻟﹸﻮﺍﺚ ﹶﻟ ﹸﻜ ﻢ ﻃﹶﺎﹸﻟﻮ ﷲ ﹶﻗ ﺪ ﺑ ﻌ ﹶﺇ ﱠﻥ ﺍﷲ ﺗﻌﺎﱃ ﳜﺘﺎﺭ ﻟﻠ ﻤﻠﹾﻚ ﺍﻷﻋﻠ ﻢ ﻭﺍﻷﻗﻮﻯ ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ } :ﻭﻗﹶﺎ ﹶﻝ ﹶﻟ ﻬ ﻢ ﻧِﺒﻴ ﻬ ﻢ ِﺇﻥﱠ ﺍ َ
ﺴ ﹶﻄ ﹰﺔ ﻓِﻲ
ﺻ ﹶﻄﻔﹶﺎ ﻩ ﻋ ﹶﻠ ﻴ ﹸﻜ ﻢ ﻭﺯﺍ ﺩ ﻩ ﺑ
ﷲﺍ ﺕ ﺳ ﻌ ﹰﺔ ِﻣ ﻦ ﺍﳌﹶﺎ ِﻝ ﻗﹶﺎ ﹶﻝ ِﺇﻥﱠ ﺍ َ ﺤ ﻦ ﹶﺃ ﺣﻖ ﺑِﺎ ﹸﳌ ﹾﻠﻚِ ِﻣ ﻨ ﻪ ﻭﹶﻟ ﻢ ﻳ ﺆ
ﻚ ﻋ ﹶﻠ ﻴﻨﺎ ﻭﻧ
ﹶﺃﻧﻰ ﻳﻜﹸﻮ ﹸﻥ ﹶﻟ ﻪ ﺍ ﹸﳌ ﹾﻠ
ﺴ ِﻢ ﻭﺍﷲ ﻳ ﺆﺗِﻲ ﻣ ﹾﻠ ﹶﻜ ﻪ ﻣﻦ ﻳﺸﺎ ُﺀ ﻭﺍﷲ ﻭﺍ ِﺳ ﻊ ﻋﻠِﻴ ﻢ{ ]ﺍﻟﺒﻘﺮﺓ .[247 ﳉ ﺍﻟ ِﻌ ﹾﻠ ِﻢ ﻭﺍ ِ
) (2ﺗﺄﻣﻞ ﻛﻼ ﻡ ﺍﻟﺸﻴﺦ؛ ﻓﺈﻧﻪ ﺟﻌﻞ ﺍﻟﺪﺍﻋﻲ ﺇﱃ ﺍﳋﺮﻭﺝ ﻭﺍﳋﺎﺭﺝ ﰲ ﻣﱰﻟﺔ ﻭﺍﺣﺪﺓ.
ﺾ ﻣﻦ ﺩﻋﺎﻢ ﺍﻟﺬﻳﻦ ﻳﺴﺘﻐﻠﱡﻮﻥ
ﺱ ﻻ ﳜﺮﺟﻮﻥ ﻋﻠﻰ ﺃﻣﺮﺍﺋﻬﻢ ﺇ ﱠﻻ ﺑﺘﺤﺮﻳ ٍ
ﺹ ﺍﻟﺸﺮﻳﻌﺔ ،ﺑﻞ ﺇ ﱠﻥ ﺍﻟﻨﺎ
ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻱ ﺗﻘﺘﻀﻴﻪ ﻧﺼﻮ
ﺍﳌﻨﺎﺑﺮ ـ ﺑﺎﺳﻢ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ـ ﻹﻓﺴﺎ ِﺩ ﺍﻟﺸﻌﻮﺏ ﻋﻠﻰ ﺣﻜﱠﺎﻣﻬﺎ ،ﱠﰒ ﺇﺫﺍ ﺃﹸﺭﻳﻘﺖ ﺍﻟﺪﻣﺎ ُﺀ ﺍﻧﻔﻠﺘﺖ ﺍﻷﻣﻮﺭ
ﻭﺍﻧﺘﺸﺮﺕ ﺍﻟﺸﺮﻭﺭ ،ﻭﻟﺬﻟﻚ ﲰﻰ ﺍﻟﻌﻠﻤﺎ ُﺀ ﺍﶈﺮﺿﲔ ﻋﻠﻰ ﺍﳋﺮﻭﺝ ﺧﻮﺍﺭﺝ ،ﻭﺇﻥ ﻟﹶﻢ ﳜﺮﺟﻮﺍ ﻳﻮﻣﹰﺎ ﻣﻦ ﺩﻫﺮﻫﻢ ،ﻭﻫﻢ ﺍﻟﺬﻳﻦ
ﺐ ﺍﻟﺘﺎﺭﻳﺦ ﻭﺍﻟﻔِﺮﻕ :ﺍﻟ ﹶﻘ ﻌ ِﺪﻳﺔ.
ﺗﺴﻤﻴﻬﻢ ﻛﺘ
ﺝ ﻋﻠﻰ ﺍﻷﺋﻤﺔ ﻭﻻ ﻳﺒﺎﺷﺮﻭﻥ
ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ـ ﺭﲪﻪ ﺍﷲ ـ ﻭﻫﻮ ﻳ ﻌ ﺪ ﻓِﺮﻕ ﺍﳋﻮﺍﺭﺝ )) :ﻭﺍﻟ ﹶﻘ ﻌ ِﺪﻳﺔ :ﺍﻟﺬﻳﻦ ﻳﺰﻳﻨﻮﻥ ﺍﳋﺮﻭ
ﺫﻟﻚ (( .ﻫﺪﻱ ﺍﻟﺴﺎﺭﻱ )ﺹ ،(483:ﻭﻏﺮﺍﺱ ﺍﻷﺳﺎﺱ )ﺹ.(372:
ﺚ ﻣﻦ ﺍﳌﺒﺎﺷﺮ ﻟﻠﺨﺮﻭﺝ؛ ﻛﻤﺎ ﺭﻭﻯ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﻣﺴﺎﺋﻞ ﺃﲪﺪ )ﺹ (271:ﻋﻦ ﻋﺒﺪ
ﺝ ﻗﺪ ﻳﻜﻮﻥ ﺃﺧﺒ ﹶ
ﺽ ﻋﻠﻰ ﺍﳋﺮﻭ ِ
ﻭﺍﶈ ﺮ
ﺚ ﺍﳋﻮﺍﺭﺝ! ((.
ﺍﷲ ﺑﻦ ﳏﻤﺪ ـ ﺭﲪﻪ ﺍﷲ ـ ﺃﻧﻪ ﻗﺎﻝ )) :ﹶﻗ ﻌ ﺪ ﺍﳋﻮﺍﺭﺝ ﺃﹶﺧﺒ ﹸ
ﻓﺘﺄﻣﻞ ﻛﻼﻡ ﺍﻟﻌﻼﱠﻣﺔ ﺍﻷﻟﺒﺎﱐ ـ ﺭﲪﻪ ﺍﷲ ـ ﻛﻢ ﲨ ﻊ ﻭﻣﻨ ﻊ!
ﺴﻨﺔ ﻭﻓﻬﻢ ﺍﻟﺴﻠﻒ
ﻕ ﺑﲔ ﻛﻼﻡ ﺍﻟﺮﺍﺳﺨﲔ ﰲ ﺍﻟﻌﻠﻢ ﺍﻟﺬﻳﻦ ﻳﻨﻄﻠﻘﻮﻥ ﻣﻦ ﻧﺼﻮﺹ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟ
ﻭﻫﺬﺍ ﻣﺜﺎ ﹲﻝ ﻭﺍﺣﺪ ﻳﺒﻴﻦ ﻟﻚ ﺍﻟﻔﺮ
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ﳊﻜﱠﺎﻡ ﺇﻃﻼﻗﺎﹰ ،ﻣﺎ ﺩﺍﻡ ﺃﻧﻬﻢ ﻳﺸﻬﺪﻭﻥ ﺃﻥ ﻻ ﺇﻟﻪ ﺇ ﱠﻻ ﺍﷲ،
ﻳﺒﻘﻰ ﻛﻠﻤﺔ )ﺍﻟﺘﻜﻔﲑ( :ﻻ ﳚﻮﺯ ﺗﻜﻔ ﲑ ﺍ ﹸ
)(1
ﻭﺃ ﱠﻥ ﳏﻤﺪﹰﺍ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻟﺬﻟﻚ ﻓﻨﺤﻦ ﻧﺆﻳ ﺪ ﻛﻞﱠ ﻣﻦ ﻳﺪﻋﻮ ﺇﱃ ﺍﻟ ﺮﺩ ﻋﻠﻰ ﻫﺆﻻﺀ ﺍﳋﺎﺭﺟﲔ ﻋﻠﻰ
ﻒ ﺃﺯﺍ!!
ﺍﻟﺼﺎﱀ ،ﻭﺍﻟﺘﺸﺒﻊ ﺑﻘﻮﺍﻋﺪ ﺍﻟﺸﺮﻳﻌﺔ ،ﻭﺑﲔ ﻛﻼﻡ ﺍﻷﺻﺎﻏﺮ ﺍﻟﺬﻳﻦ ﺗ ﺆﺯﻫﻢ ﺍﻟﻌﻮﺍﻃ
ﻭﰲ ﻫﺬﺍ ﺍﳌﻌﲎ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺑﻦ ﺻﺎﱀ ﺑﻦ ﻋﺜﻴﻤﲔ ﺣﻔﻈﻪ ﺍﷲ:
)) ﺑﻞ ﺍﻟﻌﺠﺐ ﺃﻧﻪ ﻭﺟﻪ ﺍﻟﻄﻌﻦ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ!
ﻗﻴﻞ ﻟﻪ :ﺍﻋﺪﻝ! ﻭﻗﻴﻞ ﻟﻪ :ﻫﺬﻩ ﻗﺴﻤ ﹲﺔ ﻣﺎ ﺃﹸﺭﻳﺪ ﺎ ﻭﺟﻪ ﺍﷲ!
ﺇﱃ ﺍﻟﺮﺳﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ،ﻭﻗﺎﻝ ﺍﻟﺮﺳﻮﻝ:
)*(
)) ﳜﺮﺝ ﻣﻦ ﺿﺌﻀﺊ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﻣﻦ ﳛﻘﺮ ﺃﺣﺪﻛﻢ ﺻﻼﺗﻪ ﻋﻨﺪ ﺻﻼﺗﻪ (( .
ﺝ ﻋﻠﻰ ﺍﻹﻣﺎﻡ ﻳﻜﻮﻥ ﺑﺎﻟﺴﻴﻒ ﻭﻳﻜﻮﻥ ﺑﺎﻟﻘﻮﻝ ﻭﺍﻟﻜﻼﻡ ،ﻳﻌﲏ :ﻫﺬﺍ ﻣﺎ
ﻭﺿﺌﻀﺊ :ﻳﻌﲏ ﻣﺜﻠﻪ .ﻭﻫﺬﺍ ﺃﻛﱪ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃ ﱠﻥ ﺍﳋﺮﻭ
ﻒ ﻋﻠﻰ ﺍﻟﺮﺳﻮﻝ ،ﻟﻜﻨﻪ ﺃﻧﻜﺮ ﻋﻠﻴﻪ ،ﻭﻣﺎ ﻳﻮﺟﺪ ﰲ ﺑﻌﺾ ﻛﺘﺐ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻣِﻦ ﺃ ﱠﻥ ﺍﳋﺮﻭﺝ ﻋﻠﻰ ﺍﻹﻣﺎﻡ ﻫﻮ ﺍﳋﺮﻭﺝ
ﺃﺧﺬ ﺍﻟﺴﻴ
ﱯ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ.
ﻋﻠﻴﻪ ﺑﺎﻟﺴﻴﻒ ،ﻓﻤﺮﺍﺩﻫﻢ ﺑﺬﻟﻚ ﺍﳋﺮﻭﺝ ﺍﻟﻨﻬﺎﺋﻲ ﺍﻷﻛﱪ ،ﻛﻤﺎ ﺫﻛﺮ ﺍﻟﻨ
ﺍﻟﺰﻧﺎ ﻳﻜﻮﻥ ﺑﺎﻟﻌﲔ ،ﻳﻜﻮﻥ ﺑﺎﻷﺫﻥ ،ﻳﻜﻮﻥ ﺑﺎﻟﻴﺪ ،ﻳﻜﻮﻥ ﺑﺎﻟﺮﺟﻞ ،ﻟﻜﻦ ﺍﻟﺰﻧﺎ ﺍﻷﻋﻈﻢ ﺍﻟﺬﻱ ﻫﻮ
ــــــــــــــــ
)*( ﺍﳊﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ) ،(4351ﻭ) ،(4667ﻭ) ،(5058ﻭﻣﺴﻠﻢ ) 1064ـ ،(1066ﻭﻏﲑﳘﺎ.
)*(
ﺍﻟﺰﻧﺎ ﻋﻠﻰ ﺍﳊﻘﻴﻘﺔ ﻫﻮ ﺯﻧﺎ ﺍﻟﻔﺮﺝ ،ﻭﻟﺬﺍ ﻗﺎﻝ )) :ﻭﺍﻟﻔﺮﺝ ﻳﺼﺪﻗﻪ ﺃﻭ ﻳﻜﺬﺑﻪ (( .
ﻓﻬﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﻣﻦ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﻫﺬﺍ ﻫﻮ ﻣﺮﺍﺩﻫﻢ ،ﻭﳓﻦ ﻧﻌﻠﻢ ﻋﻠﻢ ﺍﻟﻴﻘﲔ ،ﲟﻘﺘﻀﻰ ﻃﺒﻴﻌﺔ ﺍﳊﺎﻝ ﺃﻧﻪ ﻻ ﳝﻜﻦ ﺧﺮﻭﺝ ﺑﺎﻟﺴﻴﻒ
ﺱ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﺄﺧﺬﻭﺍ ﺳﻴﻮﻓﻬﻢ ﳛﺎﺭﺑﻮﻥ ﺍﻹﻣﺎﻡ ﺑﺪﻭﻥ ﺷﻲﺀ ﻳﺜﲑﻫﻢ ،ﻻ ﺑ ﺪ ﺃﻥ ﺇ ﱠﻻ ﻭﻗﺪ ﺳﺒﻘﻪ ﺧﺮﻭﺝ ﺑﺎﻟﻠﺴﺎﻥ ﻭﺍﻟﻘﻮﻝ ،ﺍﻟﻨﺎ
ﺝ ﻋﻠﻰ ﺍﻷﺋﻤﺔ ﺑﺎﻟﻜﻼﻡ ﺧﺮﻭﺟﹰﺎ ﺣﻘﻴﻘﺔ ،ﺩﻟﱠﺖ ﻋﻠﻴﻪ ﺍﻟﺴﻨﺔ ﻭﺩ ﱠﻝ ﻋﻠﻴﻪ ﻳﻜﻮﻥ ﻫﻨﺎﻙ ﺷﻲ ٌﺀ ﻳﺜﲑﻫﻢ ﻭﻫﻮ ﺍﻟﻜﻼﻡ ،ﻓﻴﻜﻮﻥ ﺍﳋﺮﻭ
ﺍﻟﻮﺍﻗﻊ.
ﺱ
ﻉ ﻋﻦ ﺍﳋﺮﻭﺝ ﺑﺎﻟﻠﺴﺎﻥ ﻭﺍﻟﻘﻮﻝ؛ ﻷ ﱠﻥ ﺍﻟﻨﺎ ﺃ ﻣﺎ ﺍﻟﺴﻨﺔ ﻓﻌﺮﻓﺘﻤﻮﻫﺎ ،ﻭﺃﻣﺎ ﺍﻟﻮﺍﻗﻊ ﻓﺈﻧﻨﺎ ﻧﻌﻠﻢ ﻋﻠﻢ ﺍﻟﻴﻘﲔ ﺃ ﱠﻥ ﺍﳋﺮﻭﺝ ﺑﺎﻟﺴﻴﻒ ﻓﺮ
ﻟﻦ ﳜﺮﺟﻮﺍ ﻋﻠﻰ ﺍﻹﻣﺎﻡ ﺑﺲ ﳎﺮﺩ )ﻳﺎ ﺍﷲ! ﺍﻣﺶِ ،ﺧﺬ ﺍﻟﺴﻴﻒ!(.
ﺏ ﻏﻴﻈﹰﺎ ﻭﺣﻘﺪﺍﹰ ،ﻭﺣﻴﻨﺌ ٍﺬ ﳛﺼﻞ ﺍﻟﺒﻼﺀﺡ ﰲ ﺍﻷﺋﻤﺔ ﻭ ﺳﺘ ﺮ ﶈﺎﺳﻨﻬﻢ ،ﱠﰒ ﲤﺘﻠﺊ ﺍﻟﻘﻠﻮ ﻻ ﺑ ﺪ ﺃﻥ ﻳﻜﻮﻥ ﻫﻨﺎﻙ ﺗﻮﻃﺌﺔ ﻭﲤﻬﻴﺪ ،ﻗ ﺪ
((.
ﻣﻦ ﺷﺮﻳﻂ ﲰﻌﻲ ﻳﺸﺮﺡ ﻓﻴﻪ ﺍﻟﺸﻴﺦ ﻛﺘﺎﺏ ﺍﻟﺸﻮﻛﺎﱐ )) :ﺭﻓﻊ ﺍﻷﺳﺎﻃﲔ ﰲ ﺣﻜﻢ ﺍﻻﺗﺼﺎﻝ ﺑﺎﻟﺴﻼﻃﲔ (( )/2ﺃ(.
) (1ﻭﻫﺬﻩ ﻓﺎﺋﺪ ﹲﺓ ﻋﺰﻳﺰﺓ ،ﻭﻫﻲ ﺃ ﱠﻥ ﺍﻟﺸﻴﺦ ﻳﺮﻯ ﲢﺮﱘ ﺍﳋﺮﻭﺝ ﻋﻠﻰ ﺍﳊﺎﻛﻢ ﻣﺎ ﺩﺍﻡ ﻣﺴﻠﻤﺎﹰ؛
ﻷﻧﻪ ﻗﺎﻝ ﺑﻌﺪﻡ ﺍﳉﻮﺍﺯ ﻣﻄﻠﻘﹰﺎ ،ﻭﻫﺬﺍ ﺣﻜﻢ ،ﻭﻗﺎﻝ )) :ﻣﺎ ﺩﺍﻡ ﺃﻧﻬﻢ ﻳﺸﻬﺪﻭﻥ ﺃﻥ ﻻ ﺇﻟﻪ ﺇ ﱠﻻ
ﺍﷲ ،(( ...ﻭﻫﺬﺍ ﺗﻌﻠﻴﻞ ،ﻓﺄﻳﻦ ﺩﻟﻴﻞ ﺍﻟﺬﻳﻦ ﻳﻌﻠﱢﻠﻮﻥ ﺟﻮﺍﺯ ﺍﳋﺮﻭﺝ ﻣﻦ ﻋﺪﻣﻪ ﺑﺎﳌﺼﻠﺤﺔ ﻭﺍﳌﻔﺴﺪﺓ ،ﻭﺍﻟﺮﺳﻮﻝ ﻗﺪ ﻗﻄﻊ
ﻋﻨﻬﻢ ﺍﻟﻄﺮﻳ ﻖ ﻓﻘﺎﻝ )) :ﺇﻻﱠ ﺃﻥ ﺗﺮﻭﺍ ﻛﻔﺮﹰﺍ ﺑﻮﺍﺣﹰﺎ ﻋﻨﺪﻛﻢ ﻓﻴﻪ ﻣﻦ ﺍﷲ ﺑﺮﻫﺎﻥ (( ،ﻣﺘﻔﻖ ﻋﻠﻴﻪ؟!
ﻭﻋﻠﻰ ﻫﺬﺍ ،ﻓﺎﳊﺪﻳﺚ ﻋﻦ ﺍﳌﺼﻠﺤﺔ ﻭﺍﳌﻔﺴﺪﺓ ﻫﻬﻨﺎ ﻟﻴﺲ ﻣﻦ ﺑﺎﺏ ﺇﻧﺎﻃﺔ ﺍﳊﻜﻢ ﺑﻌﻠﱠﺘﻪ ،ﻭﺇﻧﻤﺎ ﻫﻮ ﻣﻦ ﺑﺎﺏ ﺍﻻﺳﺘﺌﻨﺎﺱ
ﲝﻜﻤﺘﻪ ﻛﻤﺎ ﺳﺒﻖ ﺍﻟﺘﻨﺒﻴﻪ ﻋﻠﻴﻪ ﻋﻨﺪ ﻓﺘﻮﻯ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺭﲪﻪ ﺍﷲ ،ﻓﺘﺬﻛﱠﺮ ﻫﺬﺍ ﻳﺮﲪﻚ ﺍﷲ!
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ﱯ ﻗﺎﻝ:
)*( ﺍﳊﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ) ،(6343ﻭﻣﺴﻠﻢ ) ،(2657ﻭﺃﺑﻮ ﺩﺍﻭﺩ ) ،(2152ﻭﻟﻔﻈﻪ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ،ﻋﻦ ﺍﻟﻨ
)) ﻛﹸﺘﺐ ﻋﻠﻰ ﺍﺑﻦ ﺁﺩﻡ ﻧﺼﻴﺒﻪ ﻣﻦ ﺍﻟﺰﻧﺎ ﻣﺪ ِﺭ ﻙ ﺫﻟﻚ ﻻ ﳏﺎﻟﺔ ،ﺍﻟﻌﻴﻨﺎﻥ ﺯﻧﺎﳘﺎ ﺍﻟﻨﻈﺮ ،ﻭﺍﻷﺫﻧﺎﻥ ﺯﻧﺎﳘﺎ ﺍﻻﺳﺘﻤﺎﻉ،
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)(1
ﺝ ﻋﻦ
؛ ﻷﻥﱠ ﻫﺬﺍ ﺍﳋﺮﻭﺝ ﺧﺮﻭ ﳊﻜﱠﺎﻡ
ﳊﻜﱠﺎﻡ ،ﻭﺍﻟﺬﻳﻦ ﳛﺜﱡﻮﻥ ﺍﳌﺴﻠﻤﲔ ﻋﻠﻰ ﺍﳋﺮﻭﺝ ﻋﻠﻰ ﺍ ﹸ
ﺍﹸ
)(2
ﺍﻹﺳﻼﻡ .
ﻣﻦ ﺍﺩﻋﻰ ﺍﻟﺴﻠﻔﻴ ﹶﺔ ﻭﺍﻟﱵ ﻫﻲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ،ﻓﻌﻠﻴﻪ ﺃﻥ ﻳﺴﲑ ﻣﺴﲑ ﹶﺓ ﺍﻟﺴﻠﻒ ،ﻭﺇ ﱠﻻ ﺍﻻﺳﻢ ﻻ ﻳﻐﲏ
ﻋﻦ ﺣﻘﻴﻘﺔ ﺍﳌﺴﻤﻰ.
ﺕ ﺁﻧﻔﹰﺎ ﺑﺄ ﱠﻥ ﻣِﻦ ﺩﻋﻮﺓ ﺍﻟﻌﻠﻤﺎﺀ ﻗﺎﻃﺒﺔ ﺃﻧﻪ ﻻ ﳚﻮﺯ ﺍﳋﺮﻭﺝ ،ﻭﻻ ﳚﻮﺯ ﺍﻟﺘﻜﻔﲑ ،ﻓﻤﻦ ﺧﺮﺝ
ﻗﺪ ﺫﻛﺮ
ﻋﻦ ﺩﻋﻮﺓ ﻫﺆﻻﺀ ﻻ ﻧﺴﻤﻴﻪ ﺑﺄﻧﻪ )ﺳﻠﻔﻲ(!
ﻛﺬﻟﻚ ﺍﳌﺴﻠﻢ ﺍﻟﺬﻱ ﻳﺴ ﻤﻲ ﻧﻔﺴﻪ ﻣﺴﻠﻤﺎﹰ ،ﻭﻟﻜﻨﻪ ﻻ ﻳﻌﻤﻞ ﺑﺎﻹﺳﻼﻡ ،ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﺭﺑﻨﺎ ﺗﺒﺎﺭﻙ
ﺐ
ﷲ ﻋ ﻤ ﹶﻠ ﹸﻜ ﻢ ﻭ ﺭﺳﻮﹸﻟ ﻪ ﻭﺍ ﹸﳌ ﺆ ِﻣﻨﻮ ﹶﻥ ﻭ ﺳﺘ ﺮﺩﻭ ﹶﻥ ِﺇﻟﹶﻰ ﻋﺎِﻟ ِﻢ ﺍﻟ ﻐ ﻴ ِ
ﺴﻴﺮﻯ ﺍ ُ
ﻭﺗﻌﺎﱃ } :ﻭﻗﹸ ِﻞ ﺍ ﻋ ﻤﻠﹸﻮﺍ ﹶﻓ
ﻭﺍﻟﺸﻬﺎ ﺩ ِﺓ ﹶﻓﻴﻨﺒﹸﺌ ﹸﻜ ﻢ ِﺑﻤﺎ ﻛﹸﻨﺘ ﻢ ﺗ ﻌ ﻤﻠﹸﻮ ﹶﻥ{ ]ﺍﻟﺘﻮﺑﺔ .[105
ﺐ ﻭﺍﺿ ﺢ ﺟﺪﺍ ،ﺍﻟﺪﻋﻮﺓ
ﺏ ﺍﳊﺰﺑﻴﺔ ﺑﻜ ﱢﻞ ﺃﺷﻜﺎﻟِﻬﺎ ﻭﺃﻧﻮﺍﻋﻬﺎ ،ﻭﺍﻟﺴﺒ
ﺍﻟﺪﻋﻮ ﹸﺓ ﺍﻟﺴﻠﻔﻴﺔ ﻫﻲ ﺗﺤﺎﺭ
ﺍﻟﺴﻠﻔﻴﺔ ﺗﻨﺘﻤﻲ ﺇﱃ ﺷﺨﺺ ﻣﻌﺼﻮﻡ ﻭﻫﻮ ﺭﺳﻮﻝ ﺍﷲ .
ﺹ ﻏﲑ ﻣﻌﺼﻮﻣﲔ ،ﻗﺪ ﻳﻜﻮﻧﻮﻥ ﰲ ﺃﻧﻔﺴﻬﻢ ﺻﺎﳊﲔ ،ﻗﺪ
ﺏ ﺍﻷﺧﺮﻯ ﻓﻴﻨﺘﻤﻮﻥ ﺇﱃ ﺃﺷﺨﺎ ٍ
ﺃﻣﺎ ﺍﻷﺣﺰﺍ
ﻳﻜﻮﻧﻮﻥ ﰲ ﺫﻭﺍﻢ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻌﺎﻣﻠﲔ ،ﻭﻟﻜﻦ ﺃﺗﺒﺎﻋﻬﻢ ﻟﻴﺴﻮﺍ ﻛﺬﻟﻚ.
ﺃﺧﲑﹰﺍ ﻭﺧﺘﺎﻣﺎﹰ ،ﻓﻼﻥ ﺳﻠﻔﻲ ﺃﻭ ﺍﳉﻤﺎﻋﺔ ﺍﻟﻔﻼﻧﻴﺔ ﺳﻠﻔﻴﺔ ،ﻟﻜﻨﻬﻢ ﻻ ﻳﻌﻤﻠﻮﻥ ﺑﺎﻟﺪﻋﻮﺓ ﺍﻟﺴﻠﻔﻴﺔ ﺍﻟﱵ
ﻫﻲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﺍﻟﺘﻤﺴﻚ ﲟﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻠﻒ ،ﻭﺇ ﱠﻻ ﻓﻬﻢ ﺧﺎﺭﺟﻮﻥ ﻋﻦ ﺍﻟﺪﻋﻮﺓ ﺍﻟﺴﻠﻔﻴﺔ؛ ﻭﺍﻟﺪﻟﻴﻞ
ﺍﻟﺬﻱ ﺃﺧﺘﻢ ﺑﻪ ﻫﺬﺍ ﺍﳉﻮﺍﺏ ﻫﻮ ﻗﻮﻟﻪ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ } :ﻭ ﻣﻦ ﻳﺸﺎ ِﻗ ِﻖ ﺍﻟﺮﺳﻮ ﹶﻝ ﻣِﻦ ﺑ ﻌ ِﺪ ﻣﺎ ﺗﺒﻴ ﻦ ﹶﻟ ﻪ ﺍ ﹸﳍﺪﻯ
ﺼﲑﺍ{ ]ﺍﻟﻨﺴﺎﺀ .[115
ﺕ ﻣ ِ
ﺼ ِﻠ ِﻪ ﺟ ﻬﻨ ﻢ ﻭﺳﺎ َﺀ
ﲔ ﻧ ﻮﻟﱢﻪِ ﻣﺎ ﺗ ﻮﻟﱠﻰ ﻭﻧ
ﻭﻳﺘِﺒ ﻊ ﹶﻏ ﻴ ﺮ ﺳﺒِﻴ ِﻞ ﺍ ﹸﳌ ﺆ ِﻣِﻨ
ﺏ ﺇﱃ ﺍﻟﺴﻠﻒِ ،ﺇﺫﺍ ﻟﹶﻢ ﻳﻌﻤﻠﻮﺍ ﲟﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻠﻒ،
ﻭﻟﺬﻟﻚ ﻓﻜ ﱡﻞ ﺍﳉﻤﺎﻋﺎﺕ ﺍﻟﱵ ﺗﺪﻋﻲ ﺍﻻﻧﺘﺴﺎ
ﺝ ﺃﻭ
ﺐ ﻳﻬﻮﻯ ﻭﻳﺘﻤﻨﻰ ،ﻭﻳﺼﺪﻕ ﺫﻟﻚ ﺍﻟﻔ ﺮ
ﻭﺍﻟﻠﺴﺎﻥ ﺯﻧﺎﻩ ﺍﻟﻜﻼﻡ ،ﻭﺍﻟﻴﺪ ﺯﻧﺎﻫﺎ ﺍﻟﺒﻄﺶ ،ﻭﺍﻟﺮﺟﻞ ﺯﻧﺎﻫﺎ ﺍﳋﹸﻄﺎ ،ﻭﺍﻟﻘﻠ
ﻳﻜﺬﱢﺑﻪ ((.
) (1ﺗﺄﻣﻞ ﺗﻜﺮﺍﺭ ﺍﻟﺸﻴﺦ ﲢﺬﻳﺮﻩ ﻣﻦ )ﺍﶈﺮﺿﲔ(!
) (2ﻫﻬﻨﺎ ﺗﻌﻠﻴﻘﺎﻥ ،ﳘﺎ:
ﳊﻜﱠﺎﻡ،
ﺝ ﻋﻦ ﺍﻹﺳﻼﻡ (( :ﺍﳋﺮﻭﺝ ﻋﻦ ﻃﺮﻳﻘﺔ ﺍﻹﺳﻼﻡ ﰲ ﻣﻌﺎﻣﻠﺔ ﺍ ﹸ ـ ﺃﻭ ﹰﻻ :ﺇ ﱠﻥ ﺍﳌﻘﺼﻮ ﺩ ﺑﻘﻮﻟﻪ )) :ﻷ ﱠﻥ ﻫﺬﺍ ﺍﳋﺮﻭ
ﺝ ﺧﺮﻭ
ﻛﻘﻮﻟﻪ )) :ﻣﻦ ﺭﻏﺐ ﻋﻦ ﺳﻨﱵ ﻓﻠﻴﺲ ﻣﻨﻲ (( ،ﻣﺘﻔﻖ ﻋﻠﻴﻪ؛ ﻷﻧﻨﺎ ﻻ ﻧﻌﺮﻑ ﻋﻦ ﺍﻟﺸﻴﺦ ﺗﻜﻔﲑﻩ ﻟﻠﺨﻮﺍﺭﺝ.
ـ ﺛﺎﻧﻴﹰﺎ :ﰲ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﺭ ﺩ ﺻﺮﻳ ﺢ ﻣﻦ ﺍﻟﺸﻴﺦ ﻋﻠﻰ ﲨﺎﻋﺔ ﺍﻟﺘﻜﻔﲑ ،ﻭﻋﻠﻰ ﺍﻟﺬﻳﻦ ﻳﺮﻭﻥ ﺍﳋﺮﻭﺝ ﻋﻠﻰ ﺍ ﹸ
ﳊﻜﱠﺎﻡ ﺃﻳﻀﹰﺎ ﻭﺇﻥ ﻟﹶﻢ
ﺐ ﺇﱃ ﺍﻟﺸﻴﺦ ،ﻛﻤﺎ ﻧﺴﺐ ﺇﱃ ﺻﺎﺣﺒﻴﻪ ﻣﻦ
ﺲ ﻋﻠﻴﻪ ﺗﻌﱡﻠ ﻖ ﺑﻔﺘﺎﻭﻯ ﻛﺎﺫﺑﺔ ﺗﻨﺴ
ﺲ ﺃﻭ ﻣﻠﺒ ٍ
ﻳﻠﺘﺰﻣﻮﺍ ﺑﺎﻟﺘﻜﻔﲑ ،ﻓﻬﻞ ﻳﺒﻘﻰ ِﻟﻤﻠﺒ ٍ
ﻗﺒﻞ :ﺍﺑﻦ ﺑﺎﺯ ﻭﺍﺑﻦ ﻋﺜﻴﻤﲔ؟!
–124@åß@53@òzÐ
ﳊﻜﱠﺎﻡ ﻭﻻ ﺍﳋﺮﻭﺝ ﻋﻠﻴﻬﻢ ،ﻓﺈﻧﻤﺎ ﻫﻲ ﺩﻋﻮﻯ ﻳﺪﻋﻮﺎ.
ﻭﻣِﻦ ﺫﻟﻚ ﻣﺎ ﳓﻦ ﺑﺼﺪﺩِﻩ ﺃﻧﻪ ﻻ ﳚﻮﺯ ﺗﻜﻔﲑ ﺍ ﹸ
ﻫﺬﻩ ﻣﺴﺄﻟﺔ ﻭﺍﺿﺤ ﹸﺔ ﺍﻟﺒﻄﻼﻥ ﺟﺪﺍ.
ﺏ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﻳﺆﺧﺬ ﻣﻦ ﺍﳉﻮﺍﺑﲔ ﺍﻟﺴﺎﺑﻖ ﺫﻛﺮﳘﺎ.
ﻭﺃﻋﺘﻘ ﺪ ﺃ ﱠﻥ ﺟﻮﺍ
ﻗﺘ ﹸﻞ ﺍﳌﺴﻠﻢ ﻻ ﳚﻮﺯ ﺇ ﱠﻻ ﰲ ﺍﳊﺪﻭﺩ ﺍﳌﻨﺼﻮﺹ ﻋﻠﻴﻬﺎ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ،ﻓ ﹶﻘﺘﻞ ﺍﻟﺮﺟﺎﻝ ﻭﹶﻗﺘﻞ ﺍﻟﻨﺴﺎﺀ
ﻭﹶﻗﺘﻞ ﺍﻷﻃﻔﺎﻝ!
ﻱ ﺍﻹﺳﻼﻡ ،ﻭﻳﺮﻳﺪﻭﻥ ﺃﻥ
ﺃﻧﺎ ﺃﺳﺘﺒﻌ ﺪ ﺃﻥ ﻳﻜﻮﻥ ﻫﺆﻻﺀ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ،ﻭﺇﻧﻤﺎ ﻫﻢ ﻣﻦ ﺍﳌﺘﺰﻳﻨﲔ ﺑ ِﺰ
ﻳﺸﻮﻫﻮﺍ ﻧﺼﺎﻋ ﹶﺔ ﺍﻹﺳﻼﻡ ﻭﺑﻴﺎﺿﻪ ﻭﻧﻘﺎﻭﺗﻪ ﺑﺄﻥ ﻳﻨﺴﺒﻮﺍ ﺇﻟﻴﻪ ﺃﻓﻌﺎﻻﹰ ،ﺍﻹﺳﻼﻡ ﻭﺍﳌﺴﻠﻤﻮﻥ ﺣﻘﺎ ﻫﻢ ﺑﺮﺀﺍﺀ
ﺐ ﺇﻟﻴﻬﻢ ﺑﺮﺍﺀ ﹶﺓ ﺍﻟﺬﺋﺐ ﻣﻦ ﺩﻡ ﺍﺑﻦ ﻳﻌﻘﻮﺏ.
)ﺃﺑﺮﻳﺎﺀ( ِﻣﻤﺎ ﻳﻨﺴ
)(1
. ﺍﳌﺮﺃﺓ ﻃﺒﻌﹰﺎ ﺍﳌﹶﺠﲏ ﻋﻠﻴﻬﺎ ﻫﻲ ﻣﻈﻠﻮﻣﺔ ﻭﻻ ﻳﻘﺎﻡ ﻋﻠﻴﻬﺎ ﺣ ﺪ ﻭﻻ ﺗﺆﺍﺧﺬ ﺃﻳ ﹶﺔ ﻣﺆﺍﺧﺬﺓ
ﺃﻣﺎ ﺍﳉﻨﲔ ﻓﻼ ﳚﻮﺯ ﺃﻥ ﻳﺴﺎﺀ ﺇﻟﻴﻪ ﺇﺫﺍ ﻣﺎ ﻋﺎﺵ ،ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻌﻨﻰ ﺑﺘﺮﺑﻴﺘﻪ ،ﻭﻻ ﳚﻮﺯ ﺍﳌﺒﺎﺩﺭﺓ ﺇﱃ
ﺇﺟﻬﺎﺽ ﻫﺎﺗﻪ ﺍﻟﻨﺴﻮﺓ ﺍﳌﻐﺘﺼﺒﺎﺕ ﻣﻦ ﺃﻭﻟﺌﻚ ﺍﻟﻈﻠﻤﺔ.
ﺏ ﻟﻠﻨﺴﺎﺀ ﻭﲪﻠﻬ ﻦ ﺑﺎﻟﺰﻧﺎ ،ﻧﻘﻮﻝ:
ﺍﻹﺟﺎﺑﺔ ﻋﻤﺎ ﻳﻘﻊ ﺍﻵﻥ ﰲ ﺍﳉﺰﺍﺋﺮ ﻣﻊ ﺍﻷﺳﻒ ﺍﻟﺸﺪﻳﺪ ﻣﻦ ﺍﻏﺘﺼﺎ ٍ
ﺇﻧﻪ ﻻ ﳚﻮﺯ ﻗﺘﻞ ﻫﺆﻻﺀ ﺳﻮﺍﺀ ﻛﺎﻧﻮﺍ ﺃﺟﻨﺔ ﰲ ﺑﻄﻮﻥ ﺃﻣﻬﺎﻢ ﺃﻭ ﺑﻌﺪ ﻭﻻﺩﻢ؛ ﻷﻧﻪ ﳚﺐ ﻋﻠﻴﻬﻢ ﺇﻛﺮﺍﻣﻬﻢ
ﻭﺗﺄﺩﻳﺒﻬﻢ ﻭﺗﺮﺑﻴﺘﻬﻢ ﺗﺮﺑﻴ ﹰﺔ ﺇﺳﻼﻣﻴﺔ.
ﻫﺬﺍ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺆﺩﺏ.
ﺏ ﻣﻦ ﺃﺑﻮﺍﺏ ﺍﻟﻔﻘﻪ ﺍﲰﻪ ﺑﺎﺏ :ﺍﻟﺘﻌﺰﻳﺮ ،ﻭﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻳﻌﻮﺩ ﺭﺃﻳﻪ ﺇﱃ ﺍﻟﻘﺎﺿﻲ ﺍﻟﺸﺮﻋﻲ،
ﻫﻨﺎﻙ ﺑﺎ
ﺍﻟﻌﻤﻞ ﰲ ﻣﺜﻞ ﻫﺆﻻﺀ ﻣﻦ ﺍﻟﺘﻌﺰﻳﺮ ﻣﺎ ﻳﺤﻘﱢﻖ ﺍﳌﺼﻠﺤﺔ ،ﻭﺍﳌﺼﻠﺤﺔ ﻫﻨﺎ ﺗﺄﺩﻳﺒﻪ.
ﺃﻣﺜﺎﻝ ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﻳﺼﺪﺭﻭﻥ ﻫﺬﻩ ﺍﻟﻔﺘﺎﻭﻯ ﻭﻳﺴﺘﺤﻠﱡﻮﻥ ﺩﻣﺎ َﺀ ﺍﳌﺴﻠﻤﲔ ﺑﺪﻭﻥ ﺍﺳﺘﺜﻨﺎﺀ ﻛﻤﺎ ﺫﻛﺮﺕ،
ﻫﺬﺍ ﺍﳊﻜﻢ ﻳﺤﻴﻞ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﺍﻟﻘﻀﺎﺀ ﺍﻟﺸﺮﻋﻲ ،ﻭﺍﻟﻘﻀﺎ ُﺀ ﺍﻟﺸﺮﻋﻲ ﻫﻮ ﺍﻟﺬﻱ ﳛﻜﻢ ﻭﻟﻴﺲ ﻓﺮﺩﹰﺍ ﻣﻦ
ﻼ ﻋﻦ
ﺃﻓﺮﺍﺩ ،ﻭﻣﻦ ﻋﺎﻣﺔ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺑﻼﺩ ﺍﻹﺳﻼﻡ .ﻧﺼﻴﺤﺘﻨﺎ ﳓﻦ ﺩﺍﺋﻤﹰﺎ ﺗﺘﻮﺟﻪ ﺇﱃ ﻋﺎﻣﺔ ﺍﳌﺴﻠﻤﲔ ﻓﻀ ﹰ
ﻫﺆﻻﺀ.
ﺃﻭ ﹰﻻ :ﺃﻥ ﻳﺮﺗﺪﻋﻮﺍ ﻋﻦ ﺳﻔﻚ ﺩﻣﺎﺀ ﺍﳌﺴﻠﻤﲔ ﻭﺗﻜﻔﲑ ﺍﳌﺴﻠﻤﲔ ،ﻭﺃﻥ ﻳﻠﺰﻣﻮﺍ ﺍﻟﺘﻔﻘ ﻪ ﰲ ﺍﻟﺪﻳﻦ،
) (1ﻳﺮﻳﺪ ﺍﳉﻮﺍﺏ ﻋﻠﻰ ﺳﺆﺍﻝ ﺣﻮﻝ ﺍﻟﻨﺴﺎﺀ ﺍﳌﺴﻠﻤﺎﺕ ﺍﻟﻼﰐ ﺗﻐﺘﺼﺒﻬ ﻦ ﺍﳉﻤﺎﻋ ﹸﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳌﺴﻠﺤﺔ ﺑﺎﳉﺰﺍﺋﺮ ،ﻭﻳﻨﺘﻬﻜﻮﻥ
ﺃﻋﺮﺍﺿﻬﻦ؛ ﻋﻠﻰ ﺃﻧﻬ ﻦ ﺇﻣﺎﺀ!!!
–124@åß@54@òzÐ
ﻭﺍﻟﻌﻤﻞ ﲟﺎ ﺟﺎﺀ ﺑﻪ ﺍﻟﻘﺮﺁ ﹸﻥ ﺍﻟﻜﺮﱘ ﻭﺳﻨ ﹸﺔ ﺍﻟﻨﱯ ،ﻓﻬﺆﻻﺀ ﻧﺄﻣﺮﻫﻢ ﺃﻥ ﻳﺘﻔﻘﱠﻬﻮﺍ ﰲ ﺍﻟﺪﻳﻦ ،ﻓﺬﻟﻚ ﺃﻓﻀﻞ
ﻉ ﻓﻜﺮﻱ ﻭﻋﻠﻤﻲ ﻋﻤﺎ ﻫﻢ ﺿﺎﻟﻌﻮﻥ ﻓﻴﻪ ﻣﻦ
ﳍﻢ ﻣﻦ ﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ ﻭﺻﻴﺎﻡ ﺍﻟﻨﻬﺎﺭ ،ﻭﰲ ﺫﻟﻚ ﻫﺪﻯ ﳍﻢ ﻭ ﺭ ﺩ
ﺍﻟﺘﻜﻔﲑ ﻭﺳﻔﻚ ﺍﻟﺪﻣﺎﺀ.
)(1
. ﻧﺴﺄﻝ ﺍﷲ ﺃﻥ ﻳﻬﺪﻳﻬﻢ ﲨﻴﻌﹰﺎ ﺳﻮﺍﺀ ﺍﻟﺼﺮﺍﻁ ((
@ @pbÄyýß@ÉiŠc
ﺍﳌﻼﺣﻈﺔ ﺍﻷﻭﱃ:
ﱐ ـ ﺭﲪﻪ ﺍﷲ ـ ﻗﺎﻝ ﳍﻢ )) :ﻋﺠﻠﻮﺍ ﻋﺠﻠﻮﺍ! ((،
ﺾ ﺍﻟﺜﻮﺍﺭ ﻣﻦ ﺃ ﱠﻥ ﺍﻟﺸﻴ ﺦ ﺍﻷﻟﺒﺎ ﱠ
ﻣﺎ ﻳﺘﻨﺎﻗﻠﻪ ﺑﻌ
ﺱ ﻋﻦ ﻣﺜﻞ ﻫﺬﺍ ،ﺑﻞ
ﺃﻱ :ﻋﺠﻠﻮﺍ ﺑﺎﳋﺮﻭﺝ ـ ﺣﺴﺐ ﺯﻋﻤﻬﻢ! ـ ﻻ ﻳﺼﺢ؛ ﻓﺈ ﱠﻥ ﺍﻟﺸﻴ ﺦ ﻣﻦ ﺃﺑﻌ ِﺪ ﺍﻟﻨﺎ ِ
)(2
ﻫﻮ ﻣﻦ ﺃﻭﺿﺤﻬﻢ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ .
ﻓﻔﻲ ﻓﺘﻨﺔ ﲪﺎﺓ ﺑﺴﻮﺭﻳﺔ ﻛﺎﻥ )ﺍﻹﺧﻮﺍﻥ ﺍﳌﺴﻠﻤﻮﻥ( ﻳﻀﺤﻜﻮﻥ ﻋﻠﻴﻪ؛ ﻷﻧﻪ ﻛﺎﻥ ﻳﻨﻬﺎﻫﻢ ﻋﻦ
ﺍﳋﺮﻭﺝ ،ﺑﻞ ﻛﺎﺩ ـ ﺭﲪﻪ ﺍﷲ ـ ﻳﺘﻔﺮﺩ ﻳﻮﻣﺬﺍﻙ ﺬﺍ ﺍﻟﺮﺃﻱ ،ﻻ ﻳﺰﺣﺰﺣﻪ ﻋﻨﻪ ﺮﺝ ﺍﳌﻔﺎﺭﻕ ،ﻭﻻ ﻗﻠﱠﺔ
ﺍﳌﹸﺮﺍﻓﻖ.
ﻭﻋﻨﺪ ﻓﺘﻨﺔ ﺟﻬﻴﻤﺎﻥ ﺑﺎﳊﺮﻡ ﺍﳌﻜﻲ ﺳﻨﺔ )1400ﻫـ( ﻛﺎﻥ ﺍﻟﺸﻴ ﺦ ﻳﻌﺎﺭﺽ ﺍﳋﺎﺭﺟﲔ ﺑﺸﺪﺓ ،ﺣﱴ
ﺖ ﺫﻟﻚ ﰲ ﻛﺘﺎﰊ ﻣﺪﺍﺭﻙ ﺍﻟﻨﻈﺮ ﰲ ﺍﻟﺴﻴﺎﺳﺔ )ﺹ 404:ـ ﺣﺎﺷﻴﺔ(.
ﲰﺎﻫﻢ )ﺧﻮﺭﺍﺝ( ،ﻛﻤﺎ ﺑﻴﻨ
ﻭﻋﻨﺪ ﻓﺘﻨﺔ ﻣﺼﺮ ﺳﻨﺔ )1402ﻫـ( ﻭﻣﺎ ﺑﻌﺪﻫﺎ ،ﻓﺈﻧﻪ ﻻ ﻳﻌﺮﻑ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻣﻦ ﻛﺴﺮ ﺷﻮﻛﺔ
ﲨﺎﻋﺔ ﺍﳍﺠﺮﺓ ﻭﺍﻟﺘﻜﻔﲑ ﻭﻣﻦ ﺍﻧﺸ ﻖ ﻋﻨﻬﺎ ﻣﺜ ﹸﻞ ﺍﻟﺸﻴﺦ ،ﻗﺎﻝ ﺍﻟﺪﻛﺘﻮﺭ ﻋﺎﺻﻢ ﺍﻟﻘﺮﻳﻮﰐ ﺣﻔﻈﻪ ﺍﷲ)) :
ﺖ :ﺇ ﱠﻥ ﺃﻋﻈ ﻢ ﻣﺎ ﻗﺎﻡ ﺑﻪ ﺍﻟﺸﻴ ﺦ ﻣـﻦ ﺟﻬﻮﺩ ـ ﺑﻌﺪ ﻧﺸﺮﻩ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺇﺣﻴﺎﺀ ﺍﻟﺴﻨﺔ
ﺖ ﻣﺒﺎﻟﻐﹰﺎ ﺇﻥ ﻗﻠ
ﻭﻟﺴ
)(3
ﺍﻟﻨﺒﻮﻳﺔ ـ ﻫﻮ ﺍﻟﻮﻗﻮﻑ ﺃﻣﺎﻡ ﻓﻜﺮ ﺍﻟﺘﻜﻔﲑ ﺍﻟﻌﺼﺮﻱ ،ﺍﻟﺬﻱ ﻓﺎﻕ ﻓﻜ ﺮ ﺍﳋﻮﺍﺭﺝ ﰲ ﻫﺬﻩ ﺍﻟﺒﻠﻴﺔ (( .
ﺠﺘﻪ ،ﱠﰒ ﻧﺸﺮﺕ ﺍﻷﺷﺮﻃ ﹸﺔ ﺍﳌﺴﻤﻮﻋﺔ
ﻭﺃﻧﺎ ﺃﻗﻮﻝ :ﻟﻘﺪ ﻧﺎﻗﺶ ﻳﻮﻣﻬﺎ ﺍﻟﺸﻴ ﺦ ﺯﻋﻴ ﻢ ﺍﻟﺘﻜﻔﲑ ﻭﺃﺩﺣﺾ ﺣ
ﻱ ﺑﺄﻥ ﻻ ﻳﻘﻮﻝ ﺇ ﱠﻻ ﺍﳊﻖ؛
) (1ﻟﻘﺪ ﻗﺎﻝ ﺍﻟﺸﻴ ﺦ ﻫﺬﺍ ﺍﻟﺬﻱ ﻗﺮﺃﺗﻪ ﺁﻧﻔﹰﺎ ﻗﺒﻞ ﺃﺷﻬﺮ ﻣﻦ ﻭﻓﺎﺗﻪ ،ﺑﻞ ﻗﺎﻟﻪ ﰲ ﻣﺮﺽ ﻣﻮﺗﻪ ،ﻓﻬﻮ ﺣﺮ
ﳊﻜﱠﺎﻡ ﺃﻭ ﻳ ﻮﺟﻞ ،ﻭﻫﻮ ﻋﻠﻰ ﺩﻧ ﻮ ﻣﻦ
ﻷﻧﻬﺎ ﻭﺻﻴ ﹸﺔ ﺭﺍﺣ ٍﻞ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ،ﻣﻘﺒ ٍﻞ ﻋﻠﻰ ﺍﻵﺧﺮﺓ ،ﻓﻤﺎﺫﺍ ﻋﺴﺎﻩ ﻛﺎﻥ ﻳﺮﺟﻮ ﻣﻦ ﺍ ﹸ
ﺍﻷﺟﻞ؟!
ﺭﲪﻪ ﺍﷲ ﺭﲪﺔ ﻭﺍﺳﻌﺔ ﻭﻧﻮﺭ ﺿﺮﳛﻪ؛ ﻓﻜﻢ ﺑﺎﻟ ﹶﻎ ﰲ ﺍﻟﻨﺼﻴﺤﺔ ،ﻭﻟﻜﻦ ﺍﻷﻣﺮ ﻛﻤﺎ ﺃﺧﱪ ﺍﷲ ﻋﻦ ﻧﺒﻴﻪ ﺻﺎﱀ ﻓﻘﺎﻝ } :ﹶﻓﺘ ﻮﻟﱠﻰ
ﲔ{ ]ﺍﻷﻋﺮﺍﻑ .[79
ﺤﺻِ
ﺤﺒﻮ ﹶﻥ ﺍﻟﻨﺎ ِ
ﺖ ﹶﻟ ﹸﻜ ﻢ ﻭﹶﻟ ِﻜ ﻦ ﹶﻻ ﺗ ِ
ﺤ
ﺼﻋ ﻨ ﻬ ﻢ ﻭﻗﹶﺎﻝﹶ ﻳﺎ ﹶﻗ ﻮ ِﻡ ﹶﻟ ﹶﻘ ﺪ ﹶﺃ ﺑ ﹶﻠ ﻐﺘ ﹸﻜ ﻢ ِﺭﺳﺎﹶﻟ ﹶﺔ ﺭﺑﻲ ﻭﻧ
ﺠ ﺪ ﻫﺬﻩ ﺍﻟﻔﺘﻮﻯ ﻛﻠﱠﻬﺎ ﺑﻌﺪ ﻫﺬﻩ ﺍﳌﻼﺣﻈﺎﺕ. ) (2ﺳﺘ ِ
) (3ﳎﻠﺔ ﺍﻷﺻﺎﻟﺔ ،ﺍﻟﺴﻨﺔ ﺍﻟﺮﺍﺑﻌﺔ ،ﻋﺪﺩ 15 /23ـ ﺷﻌﺒﺎﻥ ـ 1420ﻫـ )ﺹ.(70:
–124@åß@55@òzÐ
ﰲ ﺗﻠﻚ ﺍﳌﻨﺎﻗﺸﺔ ،ﻓﻤﻦ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﻟﹶﻢ ﻳ ﺮ ﻟﺬﻟﻚ ﺍﻟﺰﻋﻴﻢ ﺃﺛﺮ ،ﻭﻟﹶﻢ ﻳﻌﺮﻑ ﻋﻨﻪ ﺧ ﱪ!
ﻭﻋﻨﺪ ﻓﺘﻨﺔ ﺍﳉﺰﺍﺋﺮ ﻫﺬﻩ ﺍﻟﱵ ﹶﺃﻭﻗ ﺪ ﻓﺘﻴﻠﹶﻬﺎ ﺟﺒﻬ ﹸﺔ ﺍﻹﻧﻘﺎﺫ ﺍﻹﺳﻼﻣﻴﺔ ،ﻻ ﺃﻋﻠ ﻢ ﻋﺎﻟِﻤﹰﺎ ﺗﺎﺑ ﻊ ﺃﺧﺒﺎﺭﻫﺎ،
ﱐ ﺭﲪﻪ ﺍﷲ.
ﻭﺣﺬﱠﺭ ﺃﺣﺒﺎﺭﻫﺎ ،ﻛﻤﺎ ﻓﻌﻞ ﺍﻟﺸﻴ ﺦ ﺍﻷﻟﺒﺎ ﱡ
ﺖ ﺃﺯﻭﺭﻩ ﺁﻧﺬﺍﻙ ﰲ ﻛ ﱢﻞ ﺳﻨﺔ ،ﺑﻞ ﺃﻛﺜﺮ ،ﻓﻠﹶﻢ ﺃﲰﻌﻪ ﻳﻮﻣﹰﺎ ﻣﻦ ﺩﻫﺮﻩ ﻳﺒﺎﺭِﻙ ﻣﻬﺎﺗﺮﺍﻢ
ﻭﻟﻘﺪ ﻛﻨ
ﺍﻟﺴﻴﺎﺳﻴﺔ ،ﺃﻭ ﻳﺆﻳﺪ ﺃﻋﻤﺎﻟﹶﻬﻢ ﺍﻟﺪﻣﻮﻳﺔ ،ﺑﻞ ﻛﺎﻥ ﻳﻘﺎﺑﻞ ﻫﺆﻻﺀ ﲨﻴﻌﹰﺎ ﺑﺎﻟﺘﻨﺪﻳﺪ ﺍﻟﺸﺪﻳﺪ ،ﻛﻤﺎ ﺃﻧﺬ ﺭ ﻗﺎﺋﺪﻫﻢ
ﻉ ﻣﺎ ﻭﻗﻊ ،ﻭﻫﺬﻩ ﺍﻟﻨﺘﺎﺋﺞ ﺑﲔ
ﺍﻟﺮﻭﺣ ﻲ ﺃﻟﻴ ﻢ ﺍﻟﻮﻋﻴﺪ ،ﻭﺫﻛﱠﺮﻩ ﺑﺎﷲ ﺫِﻛﺮﻯ ﺑﻠﻴﻐﺔ ﻋﻈﻴﻤﺔ ،ﻭﺻﻮﺭ ﻟﻪ ﻭﻗﻮ
ﻋﻴﻨﻴﻚ ﻭﺧﻴﻤﺔ.
ﺲ ﻭﺑﺴﺮ ﹸﺛ ﻢ ﹶﺃﺩﺑ ﺮ ﻭﺍﺳﺘﻜﱪ!
ﻭﻗﺪ ﺟ ﺮ ﺇﱃ ﺍﻟﺸﻴﺦ ﻋﻠﻰ ﻛﹸﺮ ٍﻩ ﻭﺿﺠ ٍﺮ ﳜِﺘﻠﹸﻪ ﺣﺬﺭ! ﹸﺛ ﻢ ﻧﻈ ﺮ ﹸﺛ ﻢ ﻋﺒ
ﻓﻘﺎﻝ :ﺇ ﹾﻥ ﻫﺬﺍ ﺇ ﱠﻻ ﺷﻴﺦ ﺟﺎﻣﺪ ،ﻭﺳﻠﻔ ﻲ ﺑﺎﺭﺩ!!
ﺼﻤﻢ ،ﻭﺗﻨﻜﱠﺐ ﻧﺼﻴﺤﺔ ﺍﻟﺸﻴﺦ ،ﺑﻞ ﺣﺮﻑ ﺍﻟ ﹶﻜﻠِﻢ ،ﻭﺍ ُﻷﻣﺔ ﻛﻠﱡﻬﺎ ﹸﺃﺫﹸﻥ!
ﻭﻋﺎﺩ ﺇﱃ ﺍﳉﺰﺍﺋﺮ ﻭﻛﺄ ﱠﻥ ﺑﻪ ﺍﻟ
ﻒ ﺍﻟﻮﻋﺪ ،ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ } :ﻭﹶﺃ ﻭﻓﹸﻮﺍ ﺑِﺎﻟ ﻌ ﻬ ِﺪ ِﺇﻥﱠ
ﻭﻗﺪ ﻛﺎﻥ ﻋﺎﻫﺪ ﺍﻟﺸﻴﺦ ﺑﺎﻟ ﻌﻮﺩ ،ﻓﻨﻘﺾ ﺍﻟﻌﻬﺪ ،ﻭﺃﺧﹶﻠ
ﺴﺌﹸﻮ ﹰﻻ{! ]ﺍﻹﺳﺮﺍﺀ .[34
ﺍﻟ ﻌ ﻬ ﺪ ﻛﹶﺎ ﹶﻥ ﻣ
ﻭﻫﻜﺬﺍ )ﻓﻘﻪ ﺍﳊﺮﻛﺔ ﺍﻟﻴﻮﻡ!(:
ﺏ ﳌﺼﻠﺤﺔ ﺍﻟﺪﻋﻮﺓ!
ﻛﺬ
ﺧﻴﺎﻧ ﹲﺔ ﳌﺼﻠﺤﺔ ﺍﻟﺪﻋﻮﺓ!
ﺾ ﻟﻠﻌﻬﺪ ﳌﺼﻠﺤﺔ ﺍﻟﺪﻋﻮﺓ!
ﻧﻘ
ﻒ ﻟﻠﻮﻋﺪ ﳌﺼﻠﺤﺔ ﺍﻟﺪﻋﻮﺓ!
ﺧ ﹾﻠ
ﻭﲟﺜﻠﻪ ﻗﺎﻝ ﻣﺎ ﻗﺎﻝ ﺣﱴ ﻗﺎﻡ ﺳﻮﻕ ﺍﻟﺘﻔﺠﲑ ﻋﻠﻰ ﺑﻮﻕ ﺍﻟﺘﻜﻔﲑ ،ﻭﺗﺸﻨﺠﺖ ﺃﻓﻜﺎ ﺭ ﺍﻟﻘﻮﻡ ﻭﺗﻼﻗﺤﺖ،
ﻭﻫﺎﺟﺖ ﺟﺤﺎﻓﻞ ﺍﻟﺜﻮﺍﺭ ﻭﺗﻼﺣﻘﺖ؛ ﻟﻘﺘﺎﻝ ﺍﳌﺴﻠﻤﲔ ﻻ ﺍﻟﻜﻔﺎﺭ!!
)(1
،ﻭﻗﺪ ﱯ ﰲ ﺍﳋﻮﺍﺭﺝ )) :ﻳﻘﺘﻠﻮﻥ ﺃﻫﻞ ﺍﻹﺳﻼﻡ ﻭﻳﺪﻋﻮﻥ ﺃﻫﻞ ﺍﻷﻭﺛﺎﻥ ((
ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻨ
ﻛﺎﻥ ﹶﺃﺭﺍﻩ ﺍﻟﺸﻴ ﺦ ﻣﺎ ﻳﺮﻯ ﺍﻟﻴﻮﻡ ،ﻓﺘﻤﺎﺭﻯ ﺑﺎﻟﻨﺬﺭ!
ﻭﻳﺎ ﻟﻴﺘﻪ ﺣﺎﻭﻝ ﺍﻻﻧﻔﺘﺎﺡ ﻭﺍﻟﻨﻘﺎﺵ ﻣﻊ ﺍﻟﺸﻴﺦ ،ﻭﻟﻜﻨﻪ ﱂ ﻳﻔﻌﻞ؛ ﻷﻧﻪ ﻋﻠِﻢ ﺃﻧﻪ ﻛﻤﺎ ﻗﻴﻞ :ﻳﺴﺎﺟﻞ ﲝﺮﹰﺍ
ﺠﺘﻪ.
ﺽ ﳉﱠﺘﻪ ،ﻭﺣﱪﹰﺍ ﻻ ﺗﻨﻘﺾ ﺣ
ﻻ ﲣﺎ
) (1ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ) ،(3344ﻭﻣﺴﻠﻢ ).(1064
–124@åß@56@òzÐ
ﲔ ﻭﺑِﺎﻟﱠ ﻴ ِﻞ{
ﺤ
ﺼِﺒ ِ
ﻭﺃﺣﻴﺎﻩ ﺍﷲ ﺗﻌﺎﱃ ﺣﱴ ﺭﺃﻯ ﺍﻷﺷﻼﺀ ﻭﺍﻟﺪﻣﺎﺀ } ،ﻭِﺇﻧ ﹸﻜ ﻢ ﹶﻟﺘ ﻤﺮﻭ ﹶﻥ ﻋ ﹶﻠ ﻴ ِﻬ ﻢ ﻣ
]ﺍﻟﺼﺎﻓﺎﺕ 137ـ ،[138ﻭﺍﻟ ﺮ ﺟ ﹸﻞ ﻫﻮ ﺍﻟﺮﺟﻞ؛ ﻳﺤﺮﺽ ﻭﻣﺎ ﻳﻌﺮﺽ ،ﻳﺘﻜﻠﻢ ﺑﻮﺣﺸ ﻲ ﺍﻟﻘﻮﻝ ﻭﻣﺎ
ﻳﺘﻠﻌﺜﻢ! ﻭﻗﺪ ﻇ ﻦ ﺍﻟﻌﻘﻼﺀ ﺃ ﱠﻥ ﻋِﻈ ﹶﺔ ﺍﻟﺪﻫﺮ ﺑﺎﻟﻐﺔﹲ ،ﻭﻟﻜﻦ ﻫﻴﻬﺎﺕ ﻫﻴﻬﺎﺕ ﺃﻥ ﻳﺴﺘﻐﻔﺮ ﺃﻭ ﻳﺴﺘﻌﺘﺐ؛ ﻗﺎﻝ ﺍﷲ
ﷲ ﺃﹶﻥ ﻳ ﹶﻄﻬ ﺮ ﹸﻗﻠﹸﻮﺑ ﻬ ﻢ{!
ﷲ ﺷ ﻴﺌﹰﺎ ﺃﹸﻭﹶﻟِﺌﻚ ﺍﻟﱠﺬِﻳ ﻦ ﹶﻟ ﻢ ﻳ ِﺮ ِﺩ ﺍ ُ
ﻚ ﹶﻟ ﻪ ِﻣ ﻦ ﺍ ِ
ﷲ ِﻓ ﺘﻨﺘ ﻪ ﹶﻓﻠﹶﻦ ﺗ ﻤ ِﻠ
ﺗﻌﺎﱃ } :ﻭﻣﻦ ﻳ ِﺮ ِﺩ ﺍ ُ
]ﺍﳌﺎﺋﺪﺓ .[41
***
–124@åß@57@òzÐ
ﺍﳌﻼﺣﻈﺔ ﺍﻟﺜﺎﻧﻴﺔ
ﺏ ﻧﺴﺐ ﺇﱃ ﺍﻟﺸﻴﺦ؛ ﻷ ﱠﻥ ﻣﻦ ﺭﺧﺼﺖ ﻋﻠﻴﻪ ﻧﻔﺴﻪ ﻟﻴﺒﺬﻟﹶﻬﺎ ﰲ
ﻟﻴﺲ ﻟﻸﺗﺒﺎﻉ ﻋﺬ ﺭ ﰲ ﺍﳔﺪﺍﻋﻬﻢ ﺑﻜ ِﺬ ٍ
ﻚ ﻋﻦ ﻧﻔﺴﻪ؟! ﻭﻻ ﺳﻴﻤﺎ ﰲ
)ﺳﺒﻴﻞ ﺍﷲ!( ﺯﻋﻢ ،ﻛﻴﻒ ﻳﺴﺘﻐﻠﻲ ﻣﻜﺎﳌ ﹰﺔ ﻣﺒﺎﺷﺮ ﹰﺓ ﻣﻊ ﺍﻟﺸﻴﺦ ﻟﻴﺰﻳ ﹶﻞ ﺍﻟﺸ
ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﺘﻠﻘﱠﻰ ﻓﻴﻪ ﺍﳌﻜﺎﳌﺎﺕ ﻣﻦ ﺍﳉﺰﺍﺋﺮ ﺃﻛﺜﺮ ِﻣﻤﺎ ﻳﺘﻠﻘﱠﻰ ﻣﻦ ﺫﹶﻭﻳﻪ ﺍﻷﻗﺮﺑﲔ ﺭﲪﻪ ﺍﷲ.
ﻭﻛ ﱡﻞ ﻣﻦ ﻃﻠﺐ ﺍﳊ ﻖ ﻃﺮﻕ ﺑﺎﺑﻪ ،ﻭﻟﻜﻨﻪ ﺍﳍﻮﻯ ﺍﻟﺬﻱ ﺇﺫﺍ ﺍﺳﺘﺤﻮﺫ ﻋﻠﻰ ﺻﺎﺣﺒﻪ ﺗﻌﺎﻇﻢ ﰲ ﻧﻔﺴﻪ،
ﻭﺻﻐﺮ ﰲ ﻋﻴﻨﻪ ﻗﺪ ﺭ ﺍﻟﻌﻠﻤﺎﺀِ ،ﻭﺍﺳﺘﻮﱃ ﻋﻠﻰ ﻗﻠﺒﻪ ﻏﺮﻭ ﺭ ﻛﺒﲑ ،ﲢﺪﻭ ﻩ ﻧﺰﻋﺔ ﺇﱃ ﺍﻻﺳﺘﻘﻼﻟﻴﺔ! }ﻳﺎ ﹶﺃﻳﻬﺎ
ﲔ{ ]ﺍﻟﺘﻮﺑﺔ .[119
ﷲ ﻭﻛﹸﻮﻧﻮﺍ ﻣ ﻊ ﺍﻟﺼﺎ ِﺩ ِﻗ
ﺍﻟﱠﺬِﻳ ﻦ ﺁ ﻣﻨﻮﺍ ﺍﺗﻘﹸﻮﺍ ﺍ َ
ﻭﻟﻮ ﻛﺎﻧﻮﺍ ﺻﺎﺩﻗﲔ ﰲ ﻧﺼﺮﺓ ﺍﳊ ﻖ ﻟﺘﺤﺮﻭﺍ ﺍﳊ ﻖ ﻭﱂ ﻳﻜﺘﻔﻮﺍ ﺑﻨﻘﻞ ﺃﺧﺒﺎ ٍﺭ ﻻ ﺯﻣﺎ ﻡ ﳍﺎ ﻭﻻ ﺧِﻄﺎﻡ،
ﻓﻌﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ :ﺃ ﱠﻥ ﺭﺳﻮﻝ ﺍﷲ ﻗﺎﻝ )) :ﺇﻧﻤﺎ ﺍﻟﻌﻠ ﻢ ﺑﺎﻟﺘﻌﻠﱡﻢ ،ﻭﺍﳊِﻠ ﻢ ﺑﺎﻟﺘﺤﻠﱡﻢ ،ﻭﻣﻦ
)(1
ﲑ ﻳﻌﻄﻪ ،ﻭﻣﻦ ﻳﺘ ﻮﻕ ﺍﻟﺸﺮ ﻳ ﻮﻗﱠﻪ (( .
ﻳﺘﺤﺮ ﺍﳋ
***
ﺍﳌﻼﺣﻈﺔ ﺍﻟﺜﺎﻟﺜﺔ
ﱐ ﻫﻮ ﺍﻟﺬﻱ ﺃﻓﺘﺎﻫﻢ ﺑﺎﻟﺜﻮﺭﺓ ﻫﻮ ﺍﻟﺬﻱ ﻣﻜﱠﻦ ﻟﻠﻔﺘﻨﺔ،
ﺇ ﱠﻥ ﺍﺩﻋﺎ َﺀ ﺑﻌﺾ ﺍﻟﺜﹸﻮﺍﺭ ﰲ ﺍﳉﺰﺍﺋﺮ ﺃ ﱠﻥ ﺍﻟﺸﻴ ﺦ ﺍﻷﻟﺒﺎ ﱠ
ﻭﺃﻃﺎﻝ ﻋﻤﺮﻫﺎ ﺇﱃ ﲦﺎﻥ ﺳﻨﻮﺍﺕ ،ﺑﻞ ﺃﻛﺜﺮ؛ ﻭﺫﻟﻚ ﻟﺴﺒﺒﲔ ﳘﺎ:
1ـ ﺃ ﱠﻥ ﻟﻠﺸﻴﺦ ـ ﺭﲪﻪ ﺍﷲ ـ ﺗﺄﺛﲑﹰﺍ ﺗﺮﺑﻮﻳﺎ ﰲ ﺍﻟﻨﻔﻮﺱ ،ﻭﻣﻬﺎﺑ ﹰﺔ ﻭﺗﻮﻗﲑﺍﹰ ،ﻓﻜﺎﻥ ﺍﻟﺸﺒﺎ
ﺏ ﻳﺘﺮﺍ ﻣﻮﻥ
ﺑﲔ ﺃﺣﻀﺎﻥ ﺍﻟﻔﺘﻨﺔ ﻭﺍﺣﺪﹰﺍ ﺑﻌﺪ ﺁﺧﺮ ،ﻭﲨﺎﻋ ﹰﺔ ﺗِﻠ ﻮ ﺃﺧﺮﻯ ،ﺩﻭﳕﺎ ﲢﻘﱡﻖ ﺃﻭ ﺗﺮﻳﺚ ،ﻭﺍﻟﺸﺒﺎﺏ ﺟﻨﻮﻥ ﻛﻤﺎ
ﻗﻴﻞ!
ﺐ ﺇﻟﻴﻪ ،ﻭﻫﺬﺍ 2ـ ﺃ ﱠﻥ ﺫﻟﻚ ﺟﻌﻞ ﺑﻌﺾ ﺍﳌﺴﺆﻭﻟﲔ ﻳ
ﺤﻂﱡ ﻣﻦ ﻗﺪﺭ ﺍﻟﺸﻴﺦ؛ ﹶﻇﻨﺎ ﻣﻨﻪ ﺻِﺪﻕ ﻣﺎ ﻧﺴ
ﺣﺮﻡ ﺍﻷ ﻣ ﹶﺔ ﺍﳉﺰﺍﺋﺮﻳﺔ ﻣﻦ ﺧﲑ ﻋﻈﻴﻢ.
ﻭﻟﻮ ﺃﻧﻬﻢ ﺍﺳﺘﻌﺎﻧﻮﺍ ﺑﺎﻟﺸﻴﺦ ﻣِﻦ ﺃﻭﻝ ﻳﻮ ٍﻡ ـ ﻛﻤﺎ ﻓﻌﻠﻮﺍ ﺍﻵﻥ ـ ﳋﺮﺟﻨﺎ ﻣﻦ ﻓﺘﻨﺔ ﺍﳋﻮﺍﺭﺝ ﰲ
ﷲ ﹶﻗ ﺪﺭﺍ ﻣ ﹾﻘﺪﻭﺭﺍ{ ]ﺍﻷﺣﺰﺍﺏ .[38
ﺍﳉﺰﺍﺋﺮ ﻣﻨﺬ ﺃﻣ ٍﺪ ﺑﺈﺫﻥ ﺍﷲ } ،ﻭﻛﹶﺎ ﹶﻥ ﹶﺃ ﻣ ﺮ ﺍ ِ
ﻭﻫﺬﺍ ﻳﺬ ﱢﻛ ﺮ ﺍﻟﻘﺮﺍ َﺀ ﲟﻨﻊ ﺑﻌﺾ ﺍﻟﺒﻼﺩ ﺩﺧﻮﻝ ﻛﺘﺐ ﺍﺑﻦ ﺗﻴﻤﻴﺔ؛ ﻷ ﱠﻥ ﲨﺎﻋﺎﺕ ﺍﻟﺘﻜﻔﲑ ﻛﺎﻧﺖ ﺗﻌﺰﻭ
ﻛﻼﻣﻬﺎ ﺇﻟﻴﻪ ﺯﻭﺭﹰﺍ ﺗﺎﺭﺓ ،ﻭﲢﺮﻳﻔﹰﺎ ﺗﺎﺭﺓ ﺃﺧﺮﻯ ،ﻭﺍﻷﻣﺮ ﷲ.
***
ﱐ ﰲ ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ ).(342
) (1ﺭﻭﺍﻩ ﺍﳋﻄﻴﺐ ﰲ ﺗﺎﺭﳜﻪ ) ،(127/9ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎ ﱡ
ﺍﳌﻼﺣﻈﺔ ﺍﻟﺮﺍﺑﻌﺔ
ﺏ ﺑﺎﺳﻢ )) ﻓﺘﺎﻭﻯ ﺍﻟﺸﻴﺦ ﺍﻷﻟﺒﺎﱐ ﻭﻣﻘﺎﺭﻧﺘﻬﺎ ﺑﻔﺘﺎﻭﻯ ﺍﻟﻌﻠﻤﺎﺀ (( ﻣﻦ ﺗﺄﻟﻴﻒ ﺍﻬﻮﻝ:
ﻇﻬﺮ ﻛﺘﺎ
)(1
ﻋﻜﺎﺷﺔ ﻋﺒﺪ ﺍﳌﻨﺎﻥ ﺍﻟﻄﻴﺒِﻲ! ﻧﺸﺮ ﻣﻜﺘﺒﺔ ﺍﻟﺘﺮﺍﺙ ﺍﻹﺳﻼﻣﻲ ﲟﺼﺮ .
ﻱ ـ ﻛﻤﺎ ﻳﻼﺣﻆ ـ ﻏﲑ ﻣﻌﻬﻮﺩ ﻟﺪﻯ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ،ﻭﻻ ﺳﻴﻤﺎ ﺇﺫﺍ ﻛﺎﻥ
ﻭﻫﺬﺍ ﺍﻟﻌﻨﻮﺍﻥ ﺍﻻﺳﺘﻔﺰﺍﺯ
ﻳﺆﺩﻱ ﺫﻟﻚ ﺇﱃ ﺇﺛﺎﺭﺓ ﺍﻷﻗﺮﺍﻥ ﺑﻌﻀﻬﻢ ﻋﻠﻰ ﺑﻌﺾ!!
ﺖ ﲨﻌﹰﺎ ﻣﻦ ﺍﻷﻓﺎﺿﻞ ﻳﻨﻘﻠﻮﻥ ﻋﻦ ﺍﻟﺸﻴﺦ ﺍﻷﻟﺒﺎﱐ ـ ﺭﲪﻪ ﺍﷲ ـ ﻋﺪ ﻡ ﺭﺿﺎﻩ ﺑِﻤﺎ ﻓﻴﻪ،
ﻭﻗﺪ ﲰﻌ
ﺐ
ﻣﻨﻬﻢ :ﺍﻟﺸﻴﺦ ﺳﻠﻴﻢ ﺍﳍﻼﱄ ،ﻭﺍﻟﺸﻴﺦ ﻋﻠﻲ ﺣﺴﻦ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ،ﻭﻏﲑﳘﺎ ،ﻭﳘﺎ ﻣﻦ ﺧﺎﺻﺔ ﻣﻦ ﺻﺤ
)(2
ﺍﻟﺸﻴ ﺦ ﺇﱃ ﺃﹸﺧﺮﻳﺎﺕ ﺃﻳﺎﻣﻪ .
ﻭﻋﻠﻰ ﻫﺬﺍ ،ﻓﺈﻧﲏ ﻣﺤ ﱢﺬ ﺭ ﺍﻟﻘﺮﺍ َﺀ ِﻣﻤﺎ ﻧﺴﺐ ﻓﻴﻪ ﺇﱃ ﺍﻟﺸﻴﺦ ،ﻭﻻ ﺳﻴﻤﺎ ﺍﻟﻔﺘﻮﻯ ﺑﺘﻜﻔﲑ ﺍﻟﺪﻭﻟﺔ
ﺍﳉﺰﺍﺋﺮﻳﺔ ،ﻓﻴﻤﺎ ﺯﻋﻤﻪ ﻫﺬﺍ ﺍﳉﺎﻣﻊ :ﻋﻜﺎﺷﺔ!
ﻭ ِﻣﻤﺎ ﻳﺒﻴﻦ ﺍﻷﻣ ﺮ ﺟﻠﻴﺎ ﺇﻧﻜﺎ ﺭ ﺍﻟﺸﻴﺦ ﻋﻠﻰ ﺍﻟﺬﻳﻦ ﻳﻜﻔﱢﺮﻭﻥ ﺍﻟﺪﻭﻟ ﹶﺔ ﺍﳉﺰﺍﺋﺮﻳﺔ ﻛﻤﺎ ﻣ ﺮ ﺑﻚ ﻫﻨﺎ ﰲ ﻓﺘﻮﺍﻩ
ﺍﻷﻭﱃ ،ﰒ ﺍﻷﺧﲑﺓ ﻫﻨﺎ ﺃﻳﻀﺎﹰ ،ﻭﻣﺜﻠﻬﺎ ﺃﻳﻀﹰﺎ ﰲ ﻓﺘﻮﺍﻩ ﺍﻵﺗﻴﺔ.
*****
@‹öa§a@À@òzܾa@pbÇbà§a@KÈi@ïÇŞ‡m@ð‰Ûa@ïãbjÛþa@òß(ýÈÛa@âý×@˜ã
@ @éîÜÇ@†bànÇüa
)(3
. ﺟﺎﺀ ﰲ ﺳﻠﺴﻠﺔ ﺍﳍﺪﻯ ﻭﺍﻟﻨﻮﺭ ،ﺷﺮﻳﻂ ﲰﻌﻲ ﺑﺮﻗﻢ(1/440) :
ﻗﺎﻝ ﺍﻟﺴﺎﺋﻞ )) :ﻣﺎ ﻣﻮﻗﻔﻨﺎ ﻣﻦ ﺍﳊﺎﻛﻢ ﺍﻟﺬﻱ ﻳﻌﻄﱢﻞ ﺷﺮﻳﻌﺔ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻭﻻ ﳛﻜﻢ ﺎ ،ﻭﻫﻞ
ﳚﻮﺯ ﺍﳋﺮﻭﺝ ﻋﻨﻪ؟
ﺾ ﺑﻠﺪﻳﻴﻪ ﻳﺸﻜﱢﻜﻮﻥ ﰲ ﺗﺪﻳﻨِﻪ ،ﺑﻞ
) (1ﻫﻮ ﺃﺧﻮ ﺣﺴﺎﻥ ﻋﺒﺪ ﺍﳌﻨﺎﻥ ﺍﻟﺬﻱ ﺭ ﺩ ﻋﻠﻴﻪ ﺍﻟﺸﻴﺦ ﺍﻷﻟﺒﺎﱐ ﰲ ﻛﺘﺎﺑﻪ )) ﺍﻟﻨﺼﻴﺤﺔ (( ،ﻭﺑﻌ
ﻭﰲ ﺇﻗﺎﻣﺘﻪ ﻟﻠﺼﻼﺓ!
ﺾ ﺍﻟﺜﻮﺍﺭ ﺍﳋﺎﺭﺟﲔ ﻋﻠﻰ ﺍﻟﺪﻭﻟﺔ ﺍﳉﺰﺍﺋﺮﻳﺔ ،ﺍﳌﻨﺘﺴﺒﲔ ﺇﱃ )) ﻛﺘﻴﺒﺔ ﺍﻟﻐﺮﺑﺎﺀ ((،
) (2ﻛﻤﺎ ﲰﻌﺘﻪ ﻣﻦ ﺃﺷﺮﻃﺔ ﲰﻌﻴﺔ ،ﺃﺟﺮﺍﻫﺎ ﺑﻌ
ﻭﺫﻟﻚ ﻣﻦ ﺧﻼﻝ ﺃﺳﺌﻠﺔ ﻋﱪ ﺍﳍﺎﺗﻒ ،ﻣﻦ ﳏ ﱢﻞ ﺇﻗﺎﻣﺘﻬﻢ )ﺑﺎﳉﺒﺎﻝ!( ﺇﱃ ﺑﻴﻮﺕ ﺍﳌﺸﺎﻳﺦ ﺍﳌﺬﻛﻮﺭﻳﻦ ﺃﻋﻼﻩ.
) (3ﻣﺎ ﺟﻌﻠﺘﻪ ﺑﲔ ﻣﻌﻘﻮﻓﲔ ] [ ﻓﻬﻮ ﳏﺘﻤﻞ ،ﻭﻣﺎ ﺟﻌﻠﺖ ﻣﻜﺎﻧﻪ ﺛﻼﺙ ﻧﻘﺎﻁ ﻣﺘﺘﺎﺑﻌﺔ ...ﻓﻬﻮ ﻏﲑ ﻣﻔﻬﻮﻡ ،ﺇﻣﺎ ﻻﻧﻘﻄﺎﻉ
ﺍﻟﻜﻼﻡ ﻣﻦ ﺍﻟﺸﺮﻳﻂ ،ﺃﻭ ﻟﻌﺪﻡ ﻭﺿﻮﺣﻪ.
ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻷﻟﺒﺎﱐ :ﺗﻘﺼﺪ ﺑـ )ﻫﻞ ﳚﻮﺯ ﺍﳋﺮﻭﺝ ﻋﻨﻪ؟( :ﻫﻞ ﳚﻮﺯ ﺍﳋﺮﻭﺝ ﻋﻠﻴﻪ؟
ﺍﻟﺴﺎﺋﻞ :ﻋﻠﻴﻪ ،ﻧﻌﻢ!
ﺕ ﺣﺎﻛﻤﹰﺎ ﺧﲑﹰﺍ ﻣﻨﻪ، ﺍﻟﺸﻴﺦ :ﻟﻴﺲ ﻋﻨﻪ؛ ﻷ ﱠﻥ ﺍﳋﺮﻭ
ﺝ ﻋﻨﻪ ﺳﻬﻞﹲ ،ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﻮﺍﺟﺐ ﺇﺫﺍ ﻭﺟﺪ
ﻭﺍﺿﺢ؟
ﺍﻟﺴﺎﺋﻞ :ﻧﻌﻢ!
ﺍﻟﺸﻴﺦ :ﻫﺬﺍ ﺟﻮﺍﺏ ﻟِﻤﺎ ﱂ ﺗﺴﺄﻝ ﻋﻨﻪ.
ﺍﻟﺴﺎﺋﻞ :ﻭﳏﺎﺭﺑﺘﻪ ـ ﻛﻤﺎ ﻳﻘﻮﻝ ـ ﺍﻟﺒﻌﺾ؟
ﺍﻟﺸﻴﺦ :ﺃﻣﺎ ﺍﳋﺮﻭﺝ ﻋﻠﻴﻪ ،ﻓﻬﻮ ﺳﺆﺍﻝ ـ ﻛﻤﺎ ﻳﻘﺎﻝ ﺍﻟﻴﻮﻡ ـ )ﻣﻮﺿﺔ( ﺍﻟﺴﺎﻋﺔ ،ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺸﺒﺎﺏ
ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ،ﻣﻨﻬﻢ ﻣﻦ ﻳﺴﺄﻝ ﻭﻳﻘﻒ ﻋﻨﺪ ﺟﻮﺍﺏ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ،ﻭﻣﻨﻬﻢ ﻣﻦ ﻻ ﻳﺴﺄﻝ ﻭﻳﺘﺤﻤﺲ
)(1
ﻭﻳﺤﺎﻭﻝ ﺍﳋﺮﻭﺝ ﻋﻠﻰ ﺍﳊﺎﻛﻢ ،ﰒ ﻫﻮ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻔﻌﻞ ﺷﻴﺌﹰﺎ .
ﻓﺎﻟﺬﻱ ﺃﺭﻳﺪ ﺃﻥ ﺃﻗﻮﻟﻪ :ﺍﳋﺮﻭﺝ ﻋﻠﻰ ﺍﳊﺎﻛﻢ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﺸﺮﻋﻴﺔ ﻫﻮ ﺃﻣﺮ ﺟﺎﺋﺰ ،ﻭﻗﺪ ﳚﺐ،
ﺡ.
ﻟﻜﻦ ﺑﺸﺮﻁ ﺃﻥ ﻧﺮﻯ ﺍﻟﻜﻔ ﺮ ﺍﻟﺼﺮﻳﺢ ﺍﻟﺒﻮﺍ
ﺍﻟﺸﺮﻁ ﺍﻟﺜﺎﱐ :ﺃﻥ ﻳﻜﻮﻥ ﺑﺈﻣﻜﺎﻥ ﺍﻟﺸﻌﺐ ﺃﻥ ﳜﺮﺝ ﻋﻠﻰ ﻫﺬﺍ ﺍﳊﺎﻛﻢ ﻭﻳﺴﻴﻄﺮ ﻋﻠﻴﻪ ،ﻭﳛﻞﱠ ﳏﻠﱠﻪ
ﻼ ﻋﻤﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺸﻌﺐ ـ ﻛﻤﺎ ﻫﻮ ﺍﻟﻮﺍﻗﻊ ﺍﻟﻴﻮﻡ ﰲ ﻛﻞﱢ
ﺩﻭﻥ ﺇﺭﺍﻗﺔ ﺩﻣﺎﺀ ﻛﺜﲑﺓ ﻭﻛﺜﲑﺓ ﺟﺪﺍ ،ﻓﻀ ﹰ
ﺍﻟﺒﻼﺩ ﺍﻹﺳﻼﻣﻴﺔ ـ ﻻ ﻳﺴﺘﻄﻴﻊ ﺍﳋﺮﻭﺝ ﻋﻠﻰ ﺍﳊﻜﺎﻡ؛ ﺫﻟﻚ ﻷ ﱠﻥ ﺍﳊﻜﺎﻡ ﻗﺪ ﺃﺣﺎﻃﻮﺍ ﺃﻧﻔﺴﻬﻢ ﺑﺄﻧﻮﺍﻉ
ﻣﻦ ﺍﻟﻘﻮﺓ ﻭﺍﻟﺴﻼﺡ ،ﻭﺟﻌﻠﻮﺍ ﺫﻟﻚ ﺣﺎﺋﻄﹰﺎ ﻭﺳﻴﺎﺟﹰﺎ ﻳﺪﻓﻌﻮﻥ ﺑﻪ ﺷ ﺮ ﻣﻦ ﻗﺪ ﳜﺮﺝ ﻋﻠﻴﻬﻢ ﻣﻦ ﺷﻌﺒﻬﻢ
ﻭﹸﺃﻣﺘﻬﻢ.
ﻱ
ﳊﻜﱠﺎﻡ ﻗﻮ ﹰﻻ ﻭﺍﺣﺪﹰﺍ ﻭﺑﺪﻭﻥ ﺃ
ﺏ :ﳚﻮﺯ ﺍﳋﺮﻭﺝ ﻋﻠﻰ ﺍ ﹸ
ﻭﻟﺬﻟﻚ ﻓﺄﻧﺎ ﰲ ﺍﻋﺘﻘﺎﺩﻱ ﻟﻮ ﻛﺎﻥ ﺍﳉﻮﺍ
ﺗﻔﺼﻴﻞ ،ﻓﺄﻧﺎ ﺃﻗﻮﻝ :ﺍﻟﺴﺆﺍﻝ ﰲ ﻫﺬﻩ ﺍﻷﻳﺎﻡ ﻫﻮ ﻏﲑ ﺫﻱ ﻣﻮﺿﻮﻉ؛ ﻷﻧﻪ ﻻ ﻳﻮﺟﺪ ﻣﻦ ﳜﺮﺝ ،ﻭﻟﻮ
)(2
ﻭﺟﺪﻧﺎ ﺷﻌﻮﺑﹰﺎ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺃﻥ ﳜﺮﺟﻮﺍ ﻋﻠﻰ ﺣﻜﱠﺎﻣﻬﻢ ﻟﻘﻠﻨﺎ ﳍﻢ :ﺍﺧﺮﺟﻮﺍ ﻋﻠﻰ ﺍﻟ ﹸﻜﻔﱠﺎﺭ ﻗﺒﻠﻬﻢ .
ﻓﺈﺫﹰﺍ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﻟﻴﺲ ﻟﻪ ﳏ ﱞﻞ ﻣﻦ ﺍﻹﻋﺮﺍﺏ ﻛﻤﺎ ﻳﻘﻮﻝ ﺍﻟﻨﺤﻮﻳﻮﻥ ،ﻟﻜﻦ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﺸﺮﻋﻴﺔ :ﳚﻮﺯ
ﺍﳋﺮﻭﺝ ﻋﻠﻰ ﺍﳊﺎﻛﻢ ﺇﺫﺍ ﺃﻋﻠﻦ ﻛﻔﺮﻩ ،ﻭﻫﺬﺍ ﻣﻮﺟﻮ ﺩ ﰲ ﺑﻌﺾ ﺍﻟﺒﻼﺩ ﻣﻊ ﺍﻷﺳﻒ ﺍﻟﺸﺪﻳﺪ ،ﻭﻟﻜﻦ ﻟﻴﺲ
ﺐ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﳜﺮﺝ ﻋﻠﻰ ﺍﳊﺎﻛﻢ ﻭﻳﻜﺴﺐ ﺍﳉﹶﻮﻟﺔ ،ﻭﳛ ﱠﻞ ﳏﻠﱠﻪ.
ﻫﻨﺎﻙ ﺷﻌ
) (1ﻗﻠﺖ :ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﺴﺄﻝ ﻭﻳﺨﺎﻟﻒ ﺍﳌﺴﺌﻮﻝ ،ﰒ ﻳﻮﻫﻢ ﻏﲑﻩ ﺃﻧﻪ ﻣﻌﻪ ،ﻛﻤﺎ ﺣﺼﻞ ﻣﻦ ﺻﺎﺣﺐ ﻫﺬﻩ ﺍﻷﺳﺌﻠﺔ ﻭﻓِﺮﻗﹶﺘﻪ!!
) (2ﺃﻱ ﺍﻟﺬﻳﻦ ﺍﺳﺘﻌﻤﺮﻭﺍ ﺑﻌﺾ ﺍﻟﺒﻼﺩ ﺍﻹﺳﻼﻣﻴﺔ ،ﻛﺎﻷﻧﺪﻟﺲ ﻭﻓﻠﺴﻄﲔ ...
–124@åß@60@òzÐ
ﻭﻟِﻬﺬﺍ ﳓﻦ ﻧﻘﻮﻝ :ﻋﻠﻰ ﺍﻟﺸﻌﻮﺏ ﺍﻹﺳﻼﻣﻴﺔ ﺃﻥ ﻳﻌﻨﻮﺍ ﲟﺎ ﻳﻤﻜﻨﻬﻢ ،ﺃﻥ ﻳﻌﻨﻮﺍ ﲟﺎ ﻳﻤﻜﻨﻬﻢ ﻣﻦ
ﺼﻔﻰ ،ﰒﱠ ﺃﻥ ﻳﺮﺑﻮﺍ ﺃﻧﻔﺴﻬﻢ ﻋﻠﻰ ﻫﺬﺍ ﺍﻹﺳﻼﻡ ﺍﻟﺼﺤﻴﺢ.
ﺍﻟﻘﻴﺎﻡ ﺑﺄﻥ ﻳﺘﻌﻠﱠﻤﻮﺍ ﺍﻹﺳﻼﻡ ﺇﺳﻼﻣﹰﺎ ﻣ
ﻫﺬﺍ ﻳﻤﻜﻨﻬﻢ ﺃﻥ ﻳﻘﻮﻣﻮﺍ ﺑﻪ ،ﻭﻟﻮ ﻛﺎﻥ ﺍﳊﺎﻛ ﻢ ﻛﺎﻓﺮﹰﺍ ﺃﻭ ﻣﻠﺤﺪﺍﹰ ،ﻓﻼ ﻳﻨﺸﻐﻠﻮﻥ ﻋﻤﺎ ﻫﻮ ﰲ
ﹶﻃﻮﻋﻬﻢ ﻭﰲ ﻗﺪﺭﻢ ﺑﺘﻔﻜﲑﻫﻢ ﺑﺎﻟﻘﻴﺎﻡ ﲟﺎ ﻟﻴﺲ ﰲ ﻃﺎﻗﺘﻬﻢ.
ﺍﻟﺴﺎﺋﻞ :ﺳﺆﺍﻝ ﺛﺎﻥ ،ﻭﻫﻮ ﻣِﻠ ﺢ ﺟﺪﺍ ﺍﻵﻥ ﰲ ﺍﳉﺰﺍﺋﺮ ﻋﻨﺪﻧﺎ ،ﻭﻫﻮ :ﻣﺎ ﺣﻜﻢ ﺩﺧﻮﻝ ﺍﻹﺳﻼﻣﻴﲔ
ﺍﻟﱪﳌﺎﻥ ،ﺑﺮﳌﺎﻥ ﺍﻟﺪﻭﻟﺔ؟
ﺍﻟﺸﻴﺦ :ﻃﺒﻌﹰﺎ! ﳓﻦ ﻻ ﻧﺮﻯ ﻫﺬﺍ ﺟﺎﺋﺰﺍﹰ ،ﺑﻞ ﻫﻮ ﺇﺿﺎﻋ ﹲﺔ ﻟﻠﺠﻬﻮﺩ ﺍﻹﺳﻼﻣﻴﺔ ﻓﻴﻤﺎ ﻻ ﻓﺎﺋﺪﺓ ﻣﻦ
ﺩﺧﻮﳍﻢ ﰲ ﺍﻟﱪﳌﺎﻥ؛ ﻷ ﱠﻥ ﹶﺃ ﻭ ﹶﻝ ﺫﻟﻚ :ﻫﺬﻩ ﺍﻟﱪﳌﺎﻧﺎﺕ ـ ﻛﻤﺎ ﻫﻮ ﻣﻌﻠﻮﻡ ـ ﲢﻜﻢ ﺑﻐﲑ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ،
ﻭﺛﺎﻧﻴﹰﺎ :ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﻳﺪﺧﻠﻮﻥ ﻫﺬﻩ ﺍﻟﱪﳌﺎﻧﺎﺕ ﻗﺪ ـ ﺑﻌﻀﻬﻢ ـ ﻳﺪﺧﻠﻮﻥ ﺑﻨﻴﺔ ﻃﻴﺒﺔ ﻭﺻﺎﳊﺔ ،ﻳﻌﲏ
ﺴﻮﻥ ـ ﺣﻘﻴﻘ ﹰﺔ
ﻳﻈﻨﻮﻥ ﺃ ﱠﻥ ﺑﺈﻣﻜﺎﻢ ﺃﻥ ﻳﻐﻴﺮﻭﺍ ﻣﻦ ﺍﻟﻨﻈﺎﻡ ﺍﳊﺎﻛﻢ ،ﻟﻜﻨﻬﻢ ﻳﺘﻨﺎﺳﻮﻥ ـ ﺇﻥ ﱂ ﻧﻘﹸﻞ :ﻳﻨ
ﻣﺮﺓ ،ﻭﻫﻲ ﺃ ﱠﻥ ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﻳﺪﺧﻠﻮﻥ ﰲ ﺍﻟﱪﳌﺎﻥ ﳏﻜﻮﻣﻮﻥ ﻭﻟﻴﺴﻮﺍ ﺣﻜﱠﺎﻣﺎﹰ ،ﻭﺇ ِﺫ ﺍﻷﻣ ﺮ ﻛﺬﻟﻚ ﹶﻓﻬﻢ ﻻ
ﻳﺴﺘﻄﻴﻌﻮﻥ ﺃﻥ ﻳﻔﻌﻠﻮﺍ ﺷﻴﺌﺎﹰ ،ﺑﻞ ﻫﻢ ﺳﻴﻀﻄﺮﻭﻥ ﺃﻥ ﻳﺴﺎﻳِﺮﻭﺍ ﺍﻟﻨﻈﺎ ﻡ ﺍﳊﺎﻛﻢ ،ﻭﻟﻮ ﻛﺎﻥ ﳐﺎﻟﻔﹰﺎ ﻟﻺﺳﻼﻡ!
ﻭﳓﻦ ﺍﻵﻥ ﻧﻌﻴﺶ ﰲ ﻣﺸﻜﻠﺔ ﻣﺎ ﻳﺴﻤﻰ ﺑﺎﳌﻴﺜﺎﻕ ﺍﻟﻮﻃﲏ ،ﻭﻟﻌﻠﻜﻢ ﲰﻌﺘﻢ ،ﺃﻭ ﻟﻌﻠﱠﻜﻢ ﺍﺑﺘﻠﻴﺘﻢ ﺃﻳﻀﹰﺎ ﲟﺎ
ﺍﺑﺘﻠﻴﻨﺎ ﳓﻦ ﺑﻪ؟
ﻓﺎﳌﻴﺜﺎﻕ ﺍﻟﻮﻃﲏ ﻣﻌﻨﺎﻩ ﺍﻻﻋﺘﺮﺍﻑ ﺑﻜ ﱢﻞ ﺍﻷﺩﻳﺎﻥ ﻭﺍﻷﺣﺰﺍﺏ ﺍﻟﻜﺎﻓﺮﺓ ﺍﻟﱵ ﺗﻌﺎﺭﺽ ﺍﻹﺳﻼﻡ،
ﻭﺍﻻﻋﺘﺮﺍﻑ ﺑﻮﺟﻮﺩﻫﺎ ﰲ ﺍﻟﱪﳌﺎﻥ ،ﻭﺣﻴﻨﺌ ٍﺬ ﺳﺘﻘﻮﻡ ﻣﻌﺎﺭﻙ ﻛﻼﻣﻴﺔ ﻭﺟﺪﻟﻴﺔ ﰲ ﺍﻟﱪﳌﺎﻥ ،ﻭﺗﺆﺧﺬ ﺍﻟﻘﻀﻴ ﹸﺔ
ﻼ!
ﺑﺎﻟﺘﺼﻮﻳﺖ ،ﻭﺣﻴﻨﺌ ٍﺬ ﺍﻟﺬﻱ ﺻﻮﺗﻪ ﺃﻛﺜﺮ ﻳﻜﻮﻥ ﻫﻮ ﺍﳌﻨﺘﺼﺮ ﻭﻟﻮ ﻛﺎﻥ ﻣﺒﻄ ﹰ
ﺏ ﺍﳌﺴﻠ ﻢ ﺍﻟﱪﳌﺎﻥ ﺑﻘﺼﺪ ﺇﺻﻼﺡ ﺍﻟﻨﻈﺎﻡ.
ﻓﻠﻬﺬﺍ ﻻ ﳚﻮﺯ ﺃﻥ ﻳﺪﺧﻞ ﺍﻟﺸﺒﺎ
ﻻ ﻳﻜﻮﻥ ﺇﺻﻼﺡ ﺍﻟﻨﻈﺎﻡ ﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ﺍﳌﺒﺘﺪﻋﺔ ،ﻣﻦ ﺃﺻﻠﻬﺎ ﻫﻲ ﺑﺪﻋﺔ؛ ﻷﻧﻜﻢ ﺗﻌﻠﻤﻮﻥ ﻧﻈﺎﻡ ﺍﻟﱪﳌﺎﻥ
ﻗﺎﺋﻢ ﻋﻠﻰ ﺃﺳﺎﺱ ﺍﻻﻧﺘﺨﺎﺑﺎﺕ ،ﻭﺍﻻﻧﺘﺨﺎﺑﺎﺕ ﺃﻳﻀﹰﺎ ﺗﺸﻤﻞ ﺍﻟﺮﺟ ﹶﻞ ﻭﺍﳌﺮﺃﺓ ،ﻭﻣِﻦ ﻫﻨﺎ ﻳﺒﺪﺃ ﺑﻄﻼﻥ ﻫﺬﺍ
ﺍﻟﻨﻈﺎﻡ ﻭﳐﺎﻟﻔﺘﻪ ﻟﻺﺳﻼﻡ.
ﱠﰒ ﻧﻈﺎﻡ ﺍﻻﻧﺘﺨﺎﺏ ﻳﺸﻤﻞ ﺍﻟﺼﺎﱀ ﻭﻳﺸﻤﻞ ﺍﻟﻄﺎﱀ ،ﻓﻼ ﻓﺮﻕ ﺑﲔ ﺍﻟﺼﺎﱀ ﻭﺍﻟﻄﺎﱀ ،ﻟﻜ ﱟﻞ ﻣﻨﻬﻤﺎ ﺣ ﻖ
ﺨﺐ!
ﺃﻥ ﻳﻨﺘﺨِﺐ ﺃﻭ ﻳﻨﺘ
ﺲ
ﱠﰒ ﻻ ﻓﺮﻕ ﰲ ﻫﺬﻩ ﺍﻷﺟﻨﺎﺱ ﻛﻠﱢﻬﺎ ﺑﲔ ﺍﻟﻌﺎﱂ ﻭﺑﲔ ﺍﳉﺎﻫﻞ ،ﺑﻴﻨﻤﺎ ﺍﻹﺳﻼﻡ ﻻ ﻳﺮﻳﺪ ﺃﻥ ﻳﻜﻮﻥ ﳎﻠ
ﺍﻟﱪﳌﺎﻥ ﺍﻟﺬﻱ ﻫﻮ ﳎﻠﺲ ﺍﻟﺸﻮﺭﻯ ﺇ ﱠﻻ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﳔﺒﺔ ﺍﻟﺸﻌﺐ ﺍﳌﺴﻠﻢ ﻋِﻠﻤﹰﺎ ﻭﺻﻼﺣﹰﺎ ﻭﺭﺟﺎﻻﹰ ،ﻭﻟﻴﺲ
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ﻧﺴﺎ ًﺀ!
ﻓﺈﺫﹰﺍ ﻣﺒﻴ ﻦ ﺍﳌﺨﺎﻟﻔﺔ ﻣﻦ ﺃﻭﻝ ﺧﻄﻮﺓ ﰲ ﻣﻮﺿﻮﻉ ﺍﻟﱪﳌﺎﻥ ﺍﻟﻘﺎﺋﻢ ﻋﻠﻰ ﺍﻻﻧﺘﺨﺎﺏ ﺍﻟﺬﻱ ﻳﺘﻨﺎﺳﺐ ﻣﻊ
ﺍﻟﻜﻔﺎﺭ ـ ﻧﻈﺎﻡ ﺍﻟﻜﻔﺎﺭ ـ ﻭﻻ ﻳﺘﻨﺎﺳﺐ ﻣﻊ ﻧﻈﺎﻡ ﺍﻹﺳﻼﻡ.
ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﻴﺠﺐ ﺃﻥ ﻳﻈ ﱠﻞ ﺍﳌﺴﻠﻤﻮﻥ ﻳ ﻌﻨﻮﻥ ﺑﺎﻟﻌﻠﻢ ﺍﻟﻨﺎﻓﻊ ﻭﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ،ﻭﺃﻥ ﻳﺮﺑﻮﺍ ﺃﻧﻔﺴﻬﻢ
ﻭﺷﻌﻮﺑﻬﻢ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺘﺼﻔﻴﺔ ﻭﺍﻟﺘﺮﺑﻴﺔ ،ﻭﺃﻥ ﻳﺒﺘﻌﺪﻭﺍ ﻋﻦ ﺍﻟﱪﳌﺎﻧﺎﺕ ﺍﳉﺎﻫﻠﻴﺔ ﻫﺬﻩ.
ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺷﻘﺮﺓ :ﺗﺘﻤﺔ ﻟﻠﺴﺆﺍﻝ ـ ﺷﻴﺨﻨﺎ ـ ﺇﺧﻮﺍﻧﻨﺎ ﰲ ﺍﳉﺰﺍﺋﺮ ﺩﺧﻠﻮﺍ ﲡﺮﺑﺔ ،ﻭﻫﺬﻩ
ﺖ
ﺍﻟﺘﺠﺮﺑﺔ ﳒﺤﻮﺍ ﻓﻴﻬﺎ ﺇﱃ ﺣ ﺪ ﻛﺒﲑ ،ﻭﻫﻲ ﲡﺮﺑﺔ ﺍﻟﺒﻠﺪﻳﺎﺕ ،ﻭ ـ ﻳﻌﲏ ـ ﺗﻘﺮﻳﺒﹰﺎ % 85ـ ﻛﻤﺎ ﻋﻠﻤ
ﻣﻦ ﺑﻌﺾ ﺍﻹﺧﻮﺍﻥ ـ ﻛﺎﻧﺖ ﰲ ﺑﻌﺾ ﺍﻟﺒﻠﺪﻳﺎﺕ ﺣﻘﱠﻘﻮﺍ ﻓﻴﻬﺎ 90ـ ،% 95ﻭﺑﻌﺾ ﺍﻟﺒﻠﺪﻳﺎﺕ ﺃﻗ ﹼﻞ
ﻣﻦ ﻫﺬﺍ ،ﺇﱃ ﻏﲑ ﺫﻟﻚ.
ﺍﳌﻬ ﻢ ﺃﻧﻪ ﻛﺎﻥ ﳍﻢ ﳒﺎﺡ ﻇﺎﻫﺮ ﰲ ﻫﺬﺍ ﺍﳌﻀﻤﺎﺭ ،ﻓﻬﻢ )ﺑﲑﺗﺒﻮﺍ( ﺩﺧﻮﻝ ﺍﻟﱪﳌﺎﻥ ـ ﻳﻌﲏ ﺍﻟﻨﺠﺎﺡ
ﺍﻟﺬﻱ ﺣﻘﱠﻘﻮﻩ ﰲ ﺍﻟﺒﻠﺪﻳﺎﺕ ـ ﺑﺪﻫﻢ )ﺃﻱ ﺑ ﻮﺩﻫﻢ( ﻳﻘﻴﺴﻮﺍ ﻋﻠﻴﻪ ﳒﺎﺡ ﺩﺧﻮﻝ ﺍﻟﱪﳌﺎﻥ ،ﺑﻴﻘﻮﻟﻮﺍ ﻋﻠﻰ ﺃﻧﻪ
ـ ﻃﺒﻌﹰﺎ ـ ﺣﱴ ﺍﻟﺒﻠﺪﻳﺎﺕ ،ﺍﻟﺸﻌﺐ ﺍﳉﺰﺍﺋﺮﻱ ﺃﻗﺒﻞ ﻋﻠﻰ ﺍﻟﺒﻠﺪﻳﺎﺕ ﺍﻟﱵ ﻏﺎﻟﺒﻴﺘﻬﺎ ﻣﺴﻠﻤﲔ؛ ﻷﻧﻬﻢ ﺭﺃﻭﺍ
ﺍﻹﺻﻼﺣﺎﺕ ﻇﺎﻫﺮﺓ ﻓﻴﻬﺎ ،ﻭﻣﺎ ﻛﺎﻧﻮﺍ ﺣﱴ ﺑﻌﺾ ﺍﻟﺬﻳﻦ ﲣﻠﱠﻔﻮﺍ ﻋﻦ ﺍﻧﺘﺨﺎﺏ ﺍﳌﺴﻠﻤﲔ ﰲ ﻫﺬﻩ ﺍﳌﻨﺎﻃﻖ
ﻧﺪِﻣﻮﺍ ﻋﻠﻰ ﻋﺪﻡ ﺍﻧﺘﺨﺎﻢ؛ ﻷﻧﻬﻢ ﺭﺃﻭﺍ ـ ﻳﻌﲏ ـ ﺩﻭ ﺭ ﺍﳌﺴﻠﻤﲔ ﰲ ﻫﺬﻩ ﺍﻟﺒﻠﺪﻳﺎﺕ ﻇﺎﻫﺮﹰﺍ ﻭﺑﺎﺭﺯﺍﹰ،
)(1
ﻭﻳﻌِﺪﻭﻢ ﺃﻧﻪ ـ ﻳﻌﲏ ـ ﺣﱴ ﻟﻮ ﺩﺧﻠﻮﺍ ﺍﻻﻧﺘﺨﺎﺑﺎﺕ ﺍﻟﱪﳌﺎﻧﻴﺔ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻣﻌﻬﻢ ﻭﺇﱃ ﺟﺎﻧﺒﻬﻢ ،
ﻓﺎﻹﺧﻮﺍﻥ ﰲ ﺍﳉﺰﺍﺋﺮ ـ ﻳﻌﲏ ـ ﻟﻌﻠﻪ ﻫﺬﺍ ﺍﻟﻨﺠﺎﺡ ﺍﻟﺬﻱ ﺣﻘﱠﻘﻮﻩ ﰲ ﺍﻟﺒﻠﺪﻳﺎﺕ ﻳ ﺆﻣﻠﻮﻥ ﻣﺜﻠﹶﻪ ﺇﺫﺍ ﺩﺧﻠﻮﺍ
ﺍﻧﺘﺨﺎﺑﺎﺕ ﺍﻟﱪﳌﺎﻥ ،ﻭﲞﺎﺻﺔ ﺍﻵﻥ ﻓﻴﻪ ﻣﺎ ﻳﻌﺮﻑ ﺑـ )ﺍﳉﺒﻬﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻟﻺﻧﻘﺎﺫ( ،ﻭﻫﺬﻩ ﳎﻤﻮﻋﺔ ﻣﻦ ـ
ﻳﻌﲏ ـ ﺍﺋﺘﻠﻔﺖ ﻓﻴﻬﺎ ﺑﻌﺾ ﺍﳊﺮﻛﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ،ﻭﺇﺧﻮﺍﻧﻨﺎ ﺍﻟﺴﻠﻔﻴﲔ ـ ﻳﻌﲏ ـ ﺃﻳﻀﹰﺎ ﺩﺧﻠﻮﺍ ﻫﺬﻩ
ﺍﳉﺒﻬﺔ ،ﻣﺶ ﻣﻀﺒﻮﻁ؟ ﻳﻌﲏ ﺻﺤﻴﺢ؟
ﳒﺎﺡ ﺣﻘﱠﻖ ﺍﻟﺬﻱ ﻱ
ﺍﻟﻘﻮ ﺍﻹﺳﻼﻣﻲ ﺍﻻﺋﺘﻼﻑ ﻫﺬﺍ ﺑﺄ ﱠﻥ ﻳﻘﻮﻟﻮﻥ ﻓﻬﻢ
ﰲ ﺍﻟﺒﻠﺪﻳﺎﺕ ﻳﺆﻣﻞ ﺃﻥ ﻳﺤﻘﱢﻖ ـ ﺃﻭ ﻳﺮﺟﻰ ﺃﻭ ﻳﺆﻣﻞ ﺃﻥ ﻳﺤﻘﱢﻖ ﺇﻥ ﺷﺎﺀ ﺍﷲ ـ
)(2
ﻣﻦ ﺷﻴﺨﻨﺎ ﺃﻳﻀﹰﺎ ﺃﻥ ﻳﺒﻴﻦ ﻣﺜﻠﻪ ﰲ ﻧﺠﺎﺡ ﺍﻟﱪﻟﹶﻤﺎﻥ ،ﻫﺬﺍ ﺍﻟﺬﻱ ﻳﺪﻧﺪِﻧﻮﻥ ﺣﻮﻟﹶﻪ ﺍﻵﻥ ،ﻟﺬﻟﻚ ]ﻧﺮﻳﺪ[
ﻉ ﺍﳉﺒﻬﺔ ـ ﻟﻴﺲ ﺑﺼﺤﻴﺢ؛ ﻓﻨﺤﻦ ﱂ ﻧﻨﺪﻡ
) (1ﻫﺬﺍ ﺍﻟﻨﺪﻡ ﺍﻟﺬﻱ ﻳﻨﺴﺒﻪ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺷﻘﺮﺓ ﺇﱃ ﺍﻟﺴﻠﻔﻴﲔ ـ ﻓﻴﻤﺎ ﻧﻘﻠﻪ ﺇﻟﻴﻪ ﺃﺗﺒﺎ
ﳊﻈﺔ ﻭﺍﺣﺪﺓ ﻣﻦ ﺣﻴﺎﺗﻨﺎ ﻋﻠﻰ ﲣﻠﱢﻔﻨﺎ ﻋﻨﻬﻢ ،ﻭﻛﻴﻒ ﻧﻨﺪﻡ ﻭﻗﺪ ﻛﻨﺎ ﻧ ﺮﺛﻰ ﳊﺎﳍﻢ؛ ﺑﺄﻥ ﺷﻠﱡﻮﺍ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﷲ ،ﻭﻭﻗﻌﻮﺍ ﰲ
ﻣﺼﺎﻳﺪ ﺳﻴﺎﺳﻴﺔ ﻻ ﻳﺤﺴﺪﻭﻥ ﻋﻠﻴﻬﺎ ،ﻭﲢﻤﻠﻮﺍ ﺗﺒِﻌﺎﺕ ﺩﻣﻮﻳﺔ ﻳﺮﻏﺐ ﻋﻨﻬﺎ ﺍﻷﺗﻘﻴﺎﺀ ،ﺑﻠﻪ ﺍﺮﻣﲔ ﺍﻷﺷﻘﻴﺎﺀ.
) (2ﻫﻜﺬﺍ ﲰﻌﺖ ﻣﻦ ﺍﻟﺸﺮﻳﻂ ﺗﻘﺮﻳﺒﹰﺎ.
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ﺍﻟﻔﺼﻞ ﺑﲔ ﻫﺬﻩ ﻭﺗﻠﻚ ،ﺣﱴ ﻳﺘﺒﻴﻦ ﳍﻢ ﺍﳊ ﻖ ﺇﻥ ﺷﺎﺀ ﺍﷲ؟
ﺍﻟﺸﻴﺦِ :ﻣﻤﺎ ﲰﻌﺘﻢ ﺁﻧﻔﹰﺎ ـ ﻳﻌﲏ ـ ﺃﻟﻴﺲ ﻣﺎ ﺑﲏ ﻋﻠﻰ ﻓﺎﺳﺪ ﻓﻬﻮ ﻓﺎﺳﺪ؟
ﺃﻟﻴﺲ ﺃ ﱠﻥ ﺩﺧﻮ ﹶﻝ ﺍﻟﱪﳌﺎﻥ ﻫﻮ ﰲ ﻣﻌﻨﺎﻩ ﺗﺄﻳﻴﺪ ﻟﻠﻨﻈﺎﻡ ﺍﻟﻘﺎﺋﻢ؟
ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺷﻘﺮﺓ :ﻻ! ﺃﻧﺎ ـ ﺷﻴﺨﻨﺎ ـ ]ﻧﺮﻳﺪ[ ﺃﻥ ﻳﺴﻤﻊ ﺍﻹﺧﻮﺍﻥ ،ﺃﻧﺎ ﺃﺭﻳﺪ ﺃﻥ ﺗﺒﻴﻦ ﳍﻢ.
ﺍﻟﺸﻴﺦ :ﺻﺤﻴﺢ ﺃ ﱠﻥ ﺍﳌﺸﻜﻠﺔ ﻟﻴﺴﺖ ﺑﻴﲏ ﻭﺑﻴﻨﻚ ،ﻟﻜﻦ ﻗﺼﺪﻱ ﺃ ﱠﻥ ﺍﻟﻜﻼ ﻡ ﺍﻟﺴﺎﺑﻖ ﻫﻮ ﺟﻮﺍ
ﺏ ﳌﺜﻞ
ﻫﺬﺍ ﺍﻷﻣﺮ ،ﻳﻌﲏ :ﺍﻟﻨﻈﺎﻡ ﻟﻴﺲ ﻧﻈﺎﻣﹰﺎ ﺇﺳﻼﻣﻴﺎ ،ﻓﻬﺬﺍ )ﺍﻟﺘﻜﺘﻞ ﺍﻹﺳﻼﻣﻲ!( ﺇﺫﺍ ﺻ ﺢ ﺍﻟﺘﻌﺒﲑ ،ﺃﻧﻬﻢ ﻛﻠﹼﻬﻢ
ﲨﺎﻋﺎﺕ ﺇﺳﻼﻣﻴﺔ ﻭﺃﺣﺰﺍﺏ ﺇﺳﻼﻣﻴﺔ ﻫﻢ ﺳﻴﻨﻀﻤﻮﻥ ﲢﺖ ﻫﺬﺍ ﺍﻟﻨﻈﺎﻡ ﺍﻟﺬﻱ ﻳﻌﺘﱪ ﻧﻈﺎﻣﹰﺎ ﻏﲑ ﺇﺳﻼﻣﻲ،
ﻭﻫﺬﻩ ﻧﻘﻄﺔ ﻣﺎ ﺃﻇﻦ ﻓﻴﻬﺎ ﺧﻼﻑ ﻋﻨﺪ ﺍﳉﻤﻴﻊ.
ﺇﺫﺍ ﻛﺎﻥ ﺍﻷﻣﺮ ﻛﺬﻟﻚ ﻓﻬﻞ ﻳﺒﺪﺃ ﺍﻹﺻﻼﺡ ﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ـ ﻃﺮﻳﻖ ﺍﻻﻧﻀﻤﺎﻡ ﺇﱃ ﺣﻜﻢ ﻭﺍﺿﺢ ﺟﺪﺍ
ﺃﻧﻪ ﻳﺨﺎﻟﻒ ﺷﺮﻳﻌﺔ ﺍﻹﺳﻼﻡ ـ ﺑ ﹶﻘﺼﺪ ﳏﺎﻭﻟﺔ ﺇﺻﻼﺡ ﻫﺬﺍ ﺍﻟﻨﻈﺎﻡ؟!
ﻫﻞ ﻫﻜﺬﺍ ﻳﻜﻮﻥ ﻃﺮﻳﻖ ﺍﻹﺻﻼﺡ ﺃﻡ ﻃﺮﻳﻖ ﺍﻹﺻﻼﺡ ﻳﺒﺪﺃ ﻣﻦ ﺍﻟﺘﺄﺳﻴﺲ ﻭﻟﻴﺲ ﺭﺃﺳﹰﺎ ﻣﻦ ﺍﻟﻮﺻﻮﻝ
)(1
ﺇﱃ ﺍﻟﱪﳌﺎﻥ ؟!
ﺍﻹﺳﻼﻣﻴﺔ ﺍﳉﻤﺎﻋﺎﺕ ﻣﻦ ﻛﺜﲑﹰﺍ ﺍﳊﺎﺿﺮ ﺍﻟﻌﺼﺮ ﺗﺎﺭﻳﺦ ﰲ ﺭﺃﻳﻨﺎ ﳓﻦ
ـ ﺳﻮﺍﺀ ﰲ ﺳﻮﺭﻳﺎ ﺃﻭ ﻫﻨﺎ ﺃﻭ ﰲ ﻣﺼﺮ ـ ﺩﺧﻠﻮﺍ ﺍﻟﱪﳌﺎﻥ ﻭﻣﺎ ﺍﺳﺘﻄﺎﻋﻮﺍ ﺃﻥ ﻳﻌﻤﻠﻮﺍ ﺷﻴﺌﹰﺎ!
ﻭﺻﻞ ﺍﻷﻣ ﺮ ﻋﻨﺪﻧﺎ ﰲ ﺳﻮﺭﻳﺎ ﺃﻥﱠ ﺃﺣﺪ ﺍﳉﻤﺎﻋﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﺻﺎﺭ ﻭﺯﻳﺮ ﺍﻹﻋﻼﻡ ﺃﻭ ﳓﻮ ﺫﻟﻚ ،ﻣﺎ
ﺃﺫﻛﺮ ﺟﻴﺪﺍﹰ ،ﺍﳌﻬ ﻢ ﻛﺎﻥ ﻟﻪ ﺻﻼﺣﻴﺔ ﺃﻥ ﺃﻭﻋﺰ ﺇﱃ ﺍﻹﺫﺍﻋﺔ ﺃ ﱠﻻ ﺗﺴﻤﺢ ﺑﺘﻼﻭﺓ ﺃﺣﺪ ﻣﻦ ﺍﻟﻘﺮﺍﺀ ﻟﻌﺸﺮ ﻣﻦ
ﺍﻟﻘﺮﺁﻥ ﻓﻴﻪ ﺫ ﻡ ﻟﻠﻨﺼﺎﺭﻯ؛ ﳏﺎﻓﻈﺔ ﻋﻠﻰ ﺃﻳﺶ؟ ﺍﻟﻌﻼﻗﺎﺕ ﺍﳊﺴﻨﺔ ﻭﺍﻟﻄﻴﺒﺔ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﻭﺑﲔ ﻫﺆﻻﺀ
ﺍﻟﻜﻔﺎﺭ!!
) (1ﻫﻬﻨﺎ ﻣﺴﺄﻟﺔ ﻧﻮ ﺩ ﻟﻔﺖ ﺍﻧﺘﺒﺎﻩ ﺍﳌﺴﻠﻤﲔ ﺇﻟﻴﻬﺎ ،ﻭﻫﻲ ﺃ ﱠﻥ ﺍﳌﺒﺎﺣﺜﺔ ﰲ ﻣﺴﺎﺋﻞ ﻓﺮﻋﻴﺔ ﺳﻴﺎﺳﻴﺔ ﺭﺍﺟﻌﺔ ﺇﱃ ﺍﳌﺒﺎﺣﺜﺔ ﻋﻦ ﺃﺻﻞ ﺍﻟﺘﻐﻴﲑ
ﱯ ﺑﺪﺃ ﺇﺻﻼﺣﻪ ﻣﻦ ﺍﻟﺴﻴﺎﺳﺔ ـ ﻛﻤﺎ ﻫﻮ ﺷﺄﻥ ﻫﺬﻩ ﺍﳊﺮﻛﺎﺕ ﺍﻟﻴﻮﻡ ـ ﺃﻡ ﺃﻧﻪ ﺑﺪﺃﻩ ﺑﺎﻹﺻﻼﺡ
ﻭﺍﻹﺻﻼﺡ ،ﺃﻱ ﻫﻞ ﺍﻟﻨ
ﺍﻟﻌﻘﺪﻱ ﺍﻟﺘﺮﺑﻮﻱ؟
ﻭﻻ ﺭﻳﺐ ﺃ ﱠﻥ ﺍﻟﺜﺎﱐ ﻫﻮ ﺍﳉﻮﺍﺏ ﺍﻟﺼﺤﻴﺢ ،ﻭﻋﻠﻴﻪ ﺃﺳﺲ ﺑﻨﺎﺋﻪ ـ ﺭﲪﻪ ﺍﷲ ـ ﻫﺬﺍ ﺍﻟﺘﺄﺻﻴﻞ ﺍﳌﺘﲔ ﰲ ﺟﻮﺍﺑﻪ ،ﻓﺘﺄﻣﻞ ﻫﺬﺍ؛
ﺲ ﺑ ﻨﻴﺎﻧﻪ
ﻓﺈﻧﻪ ﻳﺮﳛﻚ ﻣﻦ ﺍﳉﺪﻝ ﺍﻟﻔﺮﻋﻲ ،ﻭﺃﻳﻤﺎ ﺑﺎ ٍﻥ ﺃﻋﺮﺽ ﻋﻦ ﺗﻘﻮﻳﺔ ﺃﺳﺎﺱ ﻓﺒﻨﻴﺎﻧﻪ ﺇﱃ ﺍﻴﺎﺭ ،ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ} :ﹶﺃ ﹶﻓ ﻤ ﻦ ﹶﺃﺳ
ﻑ ﻫﺎ ٍﺭ ﻓﹶﺎﻧﻬﺎ ﺭ ِﺑ ِﻪ ﻓِﻲ ﻧﺎ ِﺭ ﺟ ﻬﻨ ﻢ{ ]ﺍﻟﺘﻮﺑﺔ ،[109
ﺲ ﺑ ﻨﻴﺎﻧ ﻪ ﻋﻠﹶﻰ ﺷﻔﹶﺎ ﺟ ﺮ ٍ
ﺿﻮﺍ ٍﻥ ﺧ ﻴ ﺮ ﹶﺃﻣﻦ ﹶﺃﺳ
ﷲ ﻭ ِﺭ
ﻋﻠﹶﻰ ﺗ ﹾﻘﻮﻯ ِﻣ ﻦ ﺍ ِ
ﻭﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ )) :ﺇﻧﻤﺎ ﺍﻷﻋﻤﺎﻝ ﻛﺎﻟﻮﻋﺎﺀ ،ﺇﺫﺍ ﻃﺎﺏ ﺃﺳﻔﻠﹸﻪ ﻃﺎﺏ ﺃﻋﻼﻩ ،ﻭﺇﺫﺍ ﻓﺴﺪ ﺃﺳﻔﻠﹸﻪ ﻓﺴﺪ ﺃﻋﻼﻩ (( ،ﺭﻭﺍﻩ
ﺃﲪﺪ ) ،(94/4ﻭﺍﺑﻦ ﻣﺎﺟﻪ ) ،(4199ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﱐ ﰲ ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ ).(1734
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)(1
ﻭﻗﺎﻝ ﱄ :ﻳﺎ ﺃﺧﻲ، ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺷﻘﺮﺓ :ﺍﻟﻴﻮﻡ ـ ﺷﻴﺨﻨﺎ ـ ﺍﺗﺼﻞ ﰊ ﻭﺍﺣ ﺪ ﻣﻦ ﺍﻹﺧﻮﺍﻥ ...
ﺃﻳﺶ ﺍﳌﺼﻴﺒﺔ ﺍﻟﻠﻲ ِﺑﺘﺼﲑ ﰲ ﺇﺫﺍﻋﺎﺕ ﺍﳌﺴﻠﻤﲔ ﻫﺬﻩ؟! ﻛﺄﻧﻬﻢ ﻻ ﻳﺮﻳﺪﻭﻥ ﺃﻭ ﻳﺮﻳﺪﻭﻥ ﺃﻥ ﻳﺴﻠﺨﻮﺍ
ﺍﳌﺴﻠﻤﲔ ﻋﻦ ﺩﻳﻨﻬﻢ ،ﻭﳚﻌﻠﻮﺍ ﺍﻹﺳﻼﻡ ﺩﻳﻨﹰﺎ ﻟﻠﻨﺼﺎﺭﻯ ﻭﺍﻟﻴﻬﻮﺩ؟!
ﻗﻠﺖ ﻟﻪ :ﻛﻴﻒ؟
ﺖ ﰲ ﺇﺫﺍﻋﺔ ﺩﻣﺸﻖ ـ ﺃﻇﻦ ـ ﺃﻭ ﰲ ﺍﻟﺘﻠﻔﺰﻳﻮﻥ ﺍﻟﺴﻮﺭﻱ ﻳﻘﻮﻝ :ﻭﺍﺣﺪ ﻳﺴﺄﻝ ﺃﺣﺪ
ﻗﺎﻝ :ﲰﻌ
ﺍﳌﺸﺎﻳﺦ ﻫﻨﺎﻙ ،ﻫﻮ ﺃﺣﺐ ﻳﺴﺄﻝ ﺃﺣﺪ ﺍﳌﺸﺎﻳﺦ :ﺳﺆﺍﻝ ﻋﻦ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺑﲔ ﺃﺻﺤﺎﺏ ﺍﻷﺩﻳﺎﻥ
ﺍﳌﺨﺘﻠﻔﺔ.
ﻓﺄﻳﺶ ﺑِﻴﻘﻮﻝ ﻟﻪ ﻫﻮ ﺍﻟﺮﺟﻞ ـ ﺍﻟﺸﻴﺦ ﺍﳌﺴﺘﻔﺘﻰ ـ؟ ﻓﻴﻘﻮﻝ ﻟﻪ :ﻫﻨﺎﻙ ﻗﻮﹶﻟ ﹲﺔ ﺗﻘﻮﻝ) :ﻻ ﻓﺮﻕ ﺑﲔ
ﱯ ﺇ ﱠﻻ ﺑﺎﻟﺘﻘﻮﻯ(!!
ﰊ ﺃﻭ ﺃﺟﻨ
ﻋﺮ
ﻗﺎﻝ ﺍﻟﺸﻴﺦ :ﻳﺎ ﺳﻴﺪﻱ! ﻣﺎ ﻓﻴﻪ ﻏﺮﺍﺑﺔ ،ﺍﳊﻜﻢ ـ ﻛﻤﺎ ﺗﻌﻠﻤﻮﻥ ﻳﻌﲏ ـ ﺑﻌﺜﻲ! ﻟﻜﻦ ﻳﻮﻣﺌﺬ ﻛﺎﻥ
ﻓﻴﻪ ﺷﺒﺎﺏ ﻣﺴﻠﻤﲔ ﺩﺧﻠﻮﺍ ﺍﻟﱪﳌﺎﻥ ﺑﻨﻔﺲ ﺍﻟﻐﺎﻳﺔ ﻫﺬﻩ ،ﻭﺇﺫﺍ ﻫﻢ ﻳﺪﺧﻠﻮﻥ ،ﻓﺒﺪﻝ ﺃﻥ ﻳﻄﻮﺭﻭﺍ ﻳﺘﻄﻮﺭﻭﻥ!
ﻼ ﺟﺪﺍ.
ﻼ ﺳﻬ ﹰ
ﻼ ﳓﻦ ﻧﻀﺮﺏ ﻟﻜﻢ ﻣﺜ ﹰ
ﻳﻌﲏ ﻣﺜ ﹰ
ﺲ ﺍﻟﱪﳌﺎﻥ ﺑﻠﺒﺎﺳﻪ ﺍﻟﻌﺮﰊ ،ﻭﺑﻠِﺤﻴﺘﻪ ﺍﳉﻠﻴﻠﺔ ،ﻓﻼ ﻳﻜﺎﺩ ﳝﻀﻲ ﻋﻠﻴﻪ ﺷﻬﺮ ﺷﻬﺮﻳﻦ
ﻳﺪﺧﻞ ﺍﳌﺴﻠ ﻢ ﺍﳌﺘﺤ ﻤ
ﺛﻼﺛﺔ ﺇ ﱠﻻ ﻳﱰﻉ ﺍﻟﺜﻴﺎﺏ ﺍﻟﻌﺮﰊ ﻭﻳﻠﺒﺲ )ﺍﳉﺎﻛﻴﺖ ﻭﺍﻟﺒﻨﻄﻠﻮﻥ( ﻭﺭﲟﺎ )ﺍﻟﻜﺮﺍﻓﻴﺖ( ،ﻭﺍﻟﻠﺤﻴﺔ ﻫﺬﻩ ﻳﺒﺪﺃ ﻳﺄﺧﺬ
ﻣﻨﻬﺎ ﻭﻳﺄﺧﺬ ﻣﻨﻬﺎ ،ﺣﱴ ﺗﻜﺎﺩ ﺗﺼﲑ ـ ﻛﻤﺎ ﻳﻘﻮﻟﻮﻥ ﻋﻨﺪﻧﺎ ﰲ ﺍﻟﺸﺎﻡ ـ :ﺧﲑ ﺍﻟﺬﻗﻮﻥ ﺇﺷﺎﺭﺓ ﺗﻜﻮﻥ!!
ﻳﺪﺧﻠﻮﻥ ﻣﻦ ﺃﺟﻞ ﺍﻹﺻﻼﺡ ﻭﺍﻟﺘﻄﻮﻳﺮ ،ﻭﺇﺫﺍ ﻫﻢ ﺃﻧﻔﺴﻬﻢ ﻳﺘﻄﻮﺭﻭﻥ ،ﻭﻳﺘﻄﻮﺭﻭﻥ ﻟﻴﺲ ﺇﱃ ﺻﺎﱀ،
ﻭﺇﻧﻤﺎ ﺇﱃ ﻃﺎﱀ.
ﺍﻟﺴﺎﺋﻞ :ﻭﻟﻜﻦ ..
ﺍﻟﺸﻴﺦ :ﻭﻟﻜﻦ؟
ﺍﻟﺴﺎﺋﻞ :ﺑﺎﺭﻙ ﺍﷲ ﻓﻴﻜﻢ ،ﻗﺪ ﻳﻜﻮﻥ ﺍﳉﺰﺍﺋﺮ ﻣﻐﺎﻳ ﺮ ﻋﻤﺎ ﻫﻮ ﰲ ﻣﺼﺮ ﺃﻭ ﰲ ﺳﻮﺭﻳﺎ ،ﻭﺍﳊﻤﺪ ﷲ ـ
ﻳﻌﻨِﻲ ـ ﺇﺧﻮﺍﻧﻨﺎ ﰲ ﺍﳉﺰﺍﺋﺮ ﻗﺪ ـ ﻛﻤﺎ ﻳﻘﻮﻝ ﺍﻟﺒﻌﺾ ـ ﻣﺘﻌﺼﺒﻮﻥ ﺃﻛﺜﺮ ﻣﻦ ﻏﲑﻫﻢ ﻟﺪﻳﻨﻬﻢ.
ﻭﳊ ﺪ ﺍﻵﻥ ﲡﺮﺑﺔ ﺍﻟﺒﻠﺪﻳﺎﺕ ﻭﺍﻟﻮﻻﻳﺎﺕ ﺍﻟﱵ ﳒﺤﻮﺍ ﻓﻴﻬﺎ ـ ﻳﻌﲏ ـ ﱂ ﻳﺘﻨﺎﺯﻟﻮﺍ ـ ﺑﺸﻬﺎﺩﺓ ﺣﱴ
ﺍﳋﺼﻮﻡ ـ ﻋﻠﻰ ﺃﺩﱏ ﺍﳌﺒﺎﺩﺉ ،ﻭﻻ ﺷﻲﺀ ﻣﻦ ﺍﻟﺸﺮﻳﻌﺔ ﺃﺑﺪﹰﺍ! ﻻ ﺗﻨﺎﺯﻝ ﻭﻻ ﻣﺴﺎﻭﻣﺔ!
ﻫﺬﺍ ﻣﺎ ﻳ ﺆﻣﻞ ـ ﻳﻌﲏ ـ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﺍﻟﱪﳌﺎﻥ! ﻭﻫﻢ ـ ﻳﻌﲏ ـ ﺇﺧﻮﺍﻧﻨﺎ ﻣﺘﻤﺴﻜﲔ ﺬﺍ ،ﻭﳌﺎ
) (1ﻫﻨﺎ ﻛﻠﻤﺔ ﻏﲑ ﻣﻔﻬﻮﻣﺔ.
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ﻳﺪﺧﻠﻮﻥ ﺍﻟﱪﳌﺎﻥ ـ ﻫﻢ ﻋﻨﺪ ﺩﺧﻮﳍﻢ ـ ﻫﻢ ﻛﺎﻓﺮﻭﻥ ﺬﺍ ﺍﻟﻨﻈﺎﻡ ،ﻳﻜﻔﺮﻭﻥ ﺬﺍ ﺍﻟﻨﻈﺎﻡ ﻭﻳﺼﺮﺣﻮﻥ
)(1
ﺬﺍ ،ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ﻭﺃﺛﻨﺎﺀ ﺍﻟﺪﺧﻮﻝ ،ﻳﻌﲏ ﺣﱴ ﻫﺬﺍ ﻛﺎﻥ ـ ﻳﻌﻨِﻲ ـ ﺷ ﺪ ﻏﺮﺍﺑﺔ ﺍﻟﻐﺮﺏ! ﻛﻴﻒ ـ
ﻳﻌﻨِﻲ ـ ﻳﺴﻤﺢ ﳍﺆﻻﺀ ﻻ ﻳﻌﺘﺮﻓﻮﻥ ﺑﺎﻟﻨﻈﺎﻡ ﺍﻟﺬﻱ ﻣﻨﺤﻬﻢ ﺍﻟﺮﺧﺼﺔ ﻟﻜﻲ ﻳﻌﻤﻠﻮﺍ ﲢﺖ ﻣﻈﻠﱠﺔ ﻫﺬﺍ ﺍﻟﻨﻈﺎﻡ
ﻭﻳﻜﻔﺮﻭﻥ ﺑﻪ؟
ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻷﺳﺎﺱ ﻫﻢ ﻳﺪﺧﻠﻮﻥ ﺍﻟﱪﳌﺎﻥ ،ﻭﻟﻨﺎ ﺃﻣ ﹲﻞ ﻓﻴﻬﻢ ـ ﻳﻌﲏ ـ ﰲ ﺗﺎﺭﳜﻬﻢ ﻭﰲ ﺩﻋﻮﻢ،
)(2
ﻋﻠﻰ ﻏﲑ ﻣﺎ ﻫﻮ ﻣﻮﺟﻮﺩ ﰲ ﻣﺼﺮ ﺃﻭ ﺣﱴ ﰲ ﺍﻷﺭﺩﻥ ﺃﻭ ﰲ ﺍﻟﺸﺎﻡ .
ﻓﺈﻥ ﺷﺎﺀ ﺍﷲ ﺃﻣﻠﻨﺎ ﰲ ﺍﻟﺘﺠﺮﺑﺔ ﰲ ﺍﳉﺰﺍﺋﺮ ﺗﻜﻮﻥ ـ ﻳﻌﲏ ـ ﻧﺎﺟﺤﺔ؛ ﻟِﻤﺎ ﻧﺮﺍﻩ ﻣﻦ ﺗﺸﺒﺚ ﺇﺧﻮﺍﻧﻨﺎ
ﻭﲤﺴﻜﻬﻢ ﺑﺪﻳﻨﻬﻢ ،ﻭﺃﻣﻠﻨﺎ ﰲ ﺍﻟﺮﺟﺎﻝ ﺍﻟﻘﺎﺋﻤﲔ ﻋﻠﻰ ﺍﳉﺒﻬﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻟﻺﻧﻘﺎﺫ!
)(3
. ﻭﻫﺬﺍ ﻣﻦ ﺑﺎﺏ ﺩﻓﻊ ﺃﻛﱪ ﺍﳌﻔﺴﺪﺗﲔ ـ ﺇﻥ ﻛﺎﻥ ﻭﻻ ﺑ ﺪ ـ ﺇﺫﺍ ﺃﺧﺬﻧﺎ ﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻷﺻﻮﻟﻴﺔ
ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺷﻘﺮﺓ :ﺷﻴﺨﻨﺎ! ﺗﺴﻤﺢ ﱄ ﺃﺳﺄﻝ ﺍﻷﺥ؟
ﺍﻟﺸﻴﺦ :ﻋﻔﻮﹰﺍ! ﺗﻔﻀﻞ.
ﺍﻟﺸﻴﺦ ﺷﻘﺮﺓ :ﺃﺥ ﺃﲪﺪ! ﺃﻧﺎ ﺃﺳﺄﻝ ﺍﻵﻥ ،ﺑﻌﺪ ﻣﺎ ﺣﻠﱡﻮﺍ ﰲ ﻣﺮﺍﻛﺰ ﺍﻟﺒﻠﺪﻳﺎﺕ ،ﻫﻞ ﻳﺘﺤﺎﻛﻤﻮﻥ ﺇﱃ
ﺍﻟﻘﻮﺍﻧﲔ ﻭﺍﻷﻧﻈﻤﺔ ﺍﳌﻌﻤﻮﻝ ﺎ ،ﻭﺍﻟﱵ ﺗﺘﺄﺳﺲ ﻋﻠﻰ ﻣﺎ ﹸﺃﺳﺴﺖ ﺍﻟﺒﻠﺪﻳﺎﺕ ﻣﻦ ﻗﺒﻞ ﺃﻡ ﻏﻴﺮﻭﺍ ﻭﺑﺪﻟﻮﺍ؟
ﺍﻟﺴﺎﺋﻞ :ﺍﻵﻥ ،ﺍﻟﺸﻲﺀ ﺍﳉﺎﺭﻱ ﻣﺎ ﻣﻮﺟﻮﺩ ﻣﻦ ﺍﻟﻘﻮﺍﻧﲔ ﻭﻻ ﻳﺘﻌﺎﺭﺽ ﻣﻊ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ
ﺍﳌﻌﺎﻣﻼﺕ ﳝﻀﻮﻥ ﻋﻠﻰ ﻫﺬﺍ ،ﻭﻣﺎ ﺗﻌﺎﺭﺽ ﻣﻊ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺿﺮﺑﻮﻩ ﻋﺮﺽ ﺍﳊﺎﺋﻂ.
ﺃﻋﻄﻲ ﻟﻜﻢ ﺃﻣﺜﻠﺔ:
ﻼ ﻋﻨﺪﻧﺎ ﰲ ﺑﻌﺾ ﺍﶈﺎﻓﻈﺎﺕ ﺃﻭ ﻣﺎ ﺗﺴﻤﻰ ﺑﺎﻟﻮﻻﻳﺎﺕ ..
ﻣﺜ ﹰ
ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺷﻘﺮﺓ :ﻳﻌﲏ ﻋﻔﻮﹰﺍ! ﳌﺎ ﺗﻘﻮﻝ ﱄ ﺿﺮﺑﻮﺍ ﺑﻪ ﻋﺮﺽ ﺍﳊﺎﺋﻂ ﻛﺄﻧﻪ ـ ﻳﻌﲏ ـ ﰲ
ﻣﻘﺪﻭﺭﻫﻢ ﺃﻭ ﻣﺴﺘﻄﺎﻋﻬﻢ ﺍﻟﺘﻐﻴﲑ؟
) (1ﻛﻴﻒ ﻫﺬﺍ ﻭﻫﻢ ﻻ ﻳﺴﻤﺢ ﳍﻢ ﺑﺎﻟﺪﺧﻮﻝ ﺣﱴ ﻳﺆﺩﻭﺍ ﺍﻟﻴﻤﲔ ﺍﻟﺪﺳﺘﻮﺭﻳﺔ ﻋﻠﻰ ﺍﺣﺘﺮﺍﻡ ﺍﻟﺪﺳﺘﻮﺭ ﻭﺍﻹﳝﺎﻥ ﺑﺎﻟﺪﳝﻘﺮﺍﻃﻴﺔ ..؟!
ﺴﺒﻮ ﹶﻥ{! ]ﺍﻟﺰﻣﺮ .[50
) (2ﻗﻠﺖ :ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ } :ﹶﻗ ﺪ ﻗﹶﺎﹶﻟﻬﺎ ﺍﻟﱠﺬِﻳ ﻦ ﻣِﻦ ﹶﻗ ﺒ ِﻠ ِﻬ ﻢ ﹶﻓﻤﺎ ﹶﺃ ﹾﻏﻨﻰ ﻋ ﻨ ﻬ ﻢ ﻣﺎ ﻛﹶﺎﻧﻮﺍ ﻳ ﹾﻜ ِ
ﻭﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ )) :ﺇﻧﻤﺎ ﺍﻷﻋﻤﺎﻝ ﺑﺎﳋﻮﺍﺗﻴﻢ (( ،ﻭﺭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ) ،(6607ﻓﻤﺎ ﻫﻲ ﺧﺎﲤﺔ ﻫﺬﻩ )ﺍﻟﻄﺒﺨﺔ ﺍﻟﺴﻴﺎﺳﻴﺔ(
ﺍﻟﻴﻮﻡ؟!
ﻓﺈﻥ ﻗﺎﻟﻮﺍ :ﺍﳊﻜﻮﻣﺔ ﻓﻌﻠﺖ ..ﻭﻓﻌﻠﺖ ..ﻗﻠﻨﺎ :ﻭﻫﻞ ﻳﻐﻠﺐ ﺍﷲ؟! ﻭﺇﺫﺍ ﻛﺎﻧﻮﺍ ﺬﻩ ﺍﻟﺼﻔﺔ ﺍﻟﱵ ﺫﻛﺮ ﺍﻟﺴﺎﺋ ﹸﻞ ﻓﻠﻤﺎﺫﺍ ﺗﺮﻛﻬﻢ
ﲔ{؟! ]ﺍﻟﺮﻭﻡ .[47 ﺼ ﺮ ﺍ ﹸﳌ ﺆ ِﻣِﻨ
ﺭﺑﻬﻢ ﻳﻨﻜﺸﻔﻮﻥ ﻭﻫﻮ ﺍﻟﻘﺎﺋﻞ } :ﻭﻛﹶﺎ ﹶﻥ ﺣﻘﺎ ﻋ ﹶﻠ ﻴﻨﺎ ﻧ
) (3ﺗﺄﻣﻞ؛ ﺇﻧﻪ ﱂ ﻳﺴﺘﻔِﺪ ﺷﻴﺌﹰﺎ ﻣﻦ ﻛﻼﻡ ﺍﻟﺸﻴﺦ ،ﺑﻞ ﺇﻧﻪ ﻳﺮﻳﺪ ﺃﻥ ﻳﻠﻘﱢﻦ ﺍﻟﺸﻴﺦ ،ﻛﺄ ﱠﻥ ﺍﻟﺸﻴ ﺦ ﻗﺪ ﺧﻔﻴﺖ ﻋﻠﻴﻪ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ!
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ﻗﺎﻝ ﺍﻟﺴﺎﺋﻞ :ﺃﻋﻄﻲ ﻣﺜﺎ ﹰﻻ :ﻣﺜ ﹰ
ﻼ ﻫﻨﺎﻙ ﺑﻴﻮﺕ ﺍﻟﺪﻋﺎﺭﺓ ﰲ ﺑﻌﺾ ﺍﻟﻮﻻﻳﺎﺕ ﺍﶈﺎﻓﻈﺎﺕ ،ﻭﺍﳋﻤﺎﺭﺍﺕ
)(1
ﻼ ﻋﻨﺪﻧﺎ ﰲ ﻭﻻﻳﺎﺕ ﻭﻣﻌﻈﻢ ﺍﻟﻮﻻﻳﺎﺕ ﺃﹸﻏﻠﻘﺖ ﺑﻴﻮﺕ ﺍﻟﺪﻋﺎﺭﺓ ،ﺃﻏﻠﻘﺖ ،ﺍﻟﻨﻈﺎﻡ ﻳﻌﲏ ...ﻓﺎﻵﻥ ﻣﺜ ﹰ
ﺍﻋﺘﺮﺽ ،ﻗﺎﻝ :ﻫﺬﺍ ﻟﻴﺲ ﻣﻦ ﺻﻼﺣﻴﺔ ﺭﺅﺳﺎﺀ ﺍﻟﺒﻠﺪﻳﺎﺕ ،ﻫﻲ ﻣﻦ ﺻﻼﺣﻴﺎﺕ ﻭﺯﺍﺭﺓ ﺍﻟﺪﺍﺧﻠﻴﺔ ،ﻭﻛﺬﺍ
ﻭﻛﺬﺍ ،ﻭﻟﻜﻦ ﺭﻏﻢ ﻫﺬﺍ ﺇﺧﻮﺍﻧﻨﺎ ﲪﻠﻮﺍ ﺑﻘﻮﺓ ﻭﻛﺎﻧﺖ ﻫﻨﺎﻙ ﻣﺴﲑﺍﺕ ﺷﻌﺒﻴﺔ ،ﻭﺃﻏﻠﻘﺖ.
ﻭﺃﺫﻛﺮ ﰲ ﻣﺪﻳﻨﺔ ﻗﺴﻨﻄﻴﻨﺔ ـ ﻣﺮﻛﺰ ﺍﻟﺒﻐﺎﺀ ﰲ ﺍﳉﺰﺍﺋﺮ ـ ﻓﺄﹸﻏﻠﻘﺖ ﻛﻞ ﺍﻟﺒﻴﻮﺕ ﺇﱁ ـ ﻭﺍﳊﻤﺪ ﷲ
ـ ﻗﺒﻞ ﺷﻬﺮ ،ﻭﻛﺬﻟﻚ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﻟﻮﻻﻳﺎﺕ ،ﻭﻻﻳﺔ ﺳﻄﻴﻒ ﻛﺒﲑﺓ ،ﻭﺑﻌﺾ ﺍﻟﻮﻻﻳﺎﺕ ﺃﹸﻏﻠﻘﺖ ﻛﻞ
ﺍﳋﻤﺎﺭﺍﺕ ،ﻭﺃﺫﻛﺮ ﰲ ﻣﺪﻳﻨﺔ ﻋﻨﺎﺑﺔ ـ ﻣﺸﻬﻮﺭﺓ ﻋﻠﻰ ﺍﳊﺪﻭﺩ ﺍﻟﺘﻮﻧﺴﻴﺔ ـ ﻓﻴﻬﺎ ﲬﺮ ،ﻣﺼﻨﻊ ﻟﻠﺨﻤﺮ ﻛﺒﲑ
)(2
ﻳﺼﺪﺭ ﻟﻠﺨﺎﺭﺝ ،ﺃﹸﻏﻠﻖ ﻫﺬﺍ ﺍﳌﺼﻨﻊ ،ﻭﻛﺎﻧﺖ ﻋﻠﻴﻪ ﻣﺸﺎﻛﻞ ﻛﺒﲑﺓ ،ﻭﻟﻜﻦ ﺃﹸﻏﻠﻖ ﺭﻏﻢ ﻫﺬﺍ .
ﺍﳊﻤﺪ ﷲ ،ﳌﺎ ﺍﻟﻨﻈﺎﻡ ﻳﻌﺘﺮﺽ ﻋﻠﻰ ﺭﺅﺳﺎﺀ ﺍﻟﺒﻠﺪﻳﺎﺕ ﻳﺄﺗﻮﻥ ﺑﺎﻟﺸﻌﺐ ﻣﻊ )ﺍﳉﺒﻬﺔ ﺍﻹﺳﻼﻣﻴﺔ( ﺗﻜﻮﻥ
ﻣﺴﲑﺓ ﺿﺨﻤﺔ ﻓﻴﻬﺎ ﺍﻵﻻﻑ ،ﻓﻴﻄﺒﻖ ﺍﻟﻘﺎﻧﻮﻥ.
ﻭﺍﻵﻥ ـ ﺍﳊﻖ ﺇﺧﻮﺍﻧﻨﺎ ـ ﺭﻏﻢ ﻓﻴﻪ ﺍﻟﻨﻈﺎﻡ ﻳﻌﺮﻗﻞ ،ﻭﻟﻜﻦ ﻫﻢ ﻳﻨﻔﻌﻮﻥ ﰲ ﻫﺬﺍ ،ﻭﺣﻘﱠﻘﻮﺍ ﳒﺎﺣﺎﺕ
ﻃﻴﺒﺔ ﺟﺪﺍ ﰲ ﻫﺬﺍ ﺍﺎﻝ ،ﻭﻟﻜﻦ ـ ﻳﻌﲏ ـ ﺍﻟﺬﻱ ﻣﺎ ﻣﻦ ﺷﻲﺀ ﻳﺘﻌﺎﺭﺽ ﻣﻊ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻻ
ﻳﺄﺧﺬﻭﻥ ﺑﻪ ،ﻭﻟﻮ ﺗﺴﺒﺐ ﻫﺬﺍ ﰲ ـ ﻣﺜﻼﹰ ﻋﻨﺪﻧﺎ ﰲ ﺑﻌﺾ ﺍﶈﺎﻓﻈﺎﺕ ـ ﺍﻋﺘﻘﻠﻮﺍ ﺑﻌﺾ ﺭﺅﺳﺎﺀ ﺍﻟﺒﻠﺪﻳﺎﺕ؛
ﺴﻌﻮﻥ ﺣﺘﻰ ﻳ ﹸﻔﻜﱡﻮﺍ ﻫﺬﻩ ﺍﻟﻌﻘﺪﺓ ﺃﻥ
ﻷﻧﻬﻢ ﲢﺪﻭﺍ ﺍﻟﻨﻈﺎﻡ ،ﻭﻟﻜﻦ ﺇﺧﻮﺍﻧﻨﺎ ﻣﺎﺿﲔ ﰲ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ ،ﻭﻳ
ﻳﺄﺧﺬﻭﺍ ﺍﻟﱪﳌﺎﻥ ﺑﺎﻷﻏﻠﺒﻴﺔ ﻛﻤﺎ ﻳﺘﻤﻨﻮﻥ ،ﻭﺍﻵﻣﺎﻝ ـ ﻳﻌﲏ ـ ﻛﻞ ﺍﳌﺆﺷﺮﺍﺕ ﺗﺪ ﱡﻝ ـ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﻭﺇﺫﺍ ﻣﺎ
ﻒ ﻭﺍﺭﺀ )ﺍﳉﺒﻬﺔ
ﻭﻓﱠﻖ ـ ﺃﻥ ﻳﺼﻠﻮﺍ ﺇﱃ ﺍﻟﱪﳌﺎﻥ ﺑﺎﻷﻏﻠﺒﻴﺔ ،ﻭﺍﻟﺸﻌﺐ ـ ﻭﺍﳊﻤﺪ ﷲ ـ ﻛﻠﱡﻪ ﻣﻠﺘ
ﺍﻹﺳﻼﻣﻴﺔ( ﻭﺍﷲ ﺃﻋﻠﻰ ﻭﺃﻋﻠﻢ!
ﲑ ﻋﺎﺑﺊ ﺬﻩ ﺍﳌﺒﺎﻟﻐﺎﺕ ـ :ﻣﺎﺫﺍ ﺗﺘﺼﻮﺭﻭﻥ :ﺍﻟﻨﻈﺎﻡ ﺍﻟﻘﺎﺋﻢ ﺍﻵﻥ ﻣﺪﻋ ﻢ ﻣﻦ ِﻗﺒﻞ
ﻗﺎﻝ ﺍﻟﺸﻴﺦ ـ ﻏ
ﺖ ﺃﻧﻪ ﻛﻐﲑﻩ ﻣﻦ ﺍﳌﺘﺤﻤﺴﲔ ﺍﳌﺮﺍﻫﻘﲔ ﺍﻟﺬﻳﻦ
ﺖ ﺍﻟﺸﺮﻳﻂ ﻭﺃﻧﺎ ﰲ ﺍﳉﺰﺍﺋﺮ ،ﻭﻇﻨﻨ
ﺖ ﺃﹸﺣﺴﻦ ﻇﻨﻲ ﺬﺍ ﺍﻟﺴﺎﺋﻞ ﺃ ﻭ ﹶﻝ ﻣﺎ ﲰﻌ
) (1ﻛﻨ
ﺕ
ﺖ ﻫﺬﻩ ﺍﳉﻤﻠﺔ ﺍﻟﺼﺎﺭﺧﺔ ﺑﺎﻟﻜﺬﺏ ـ ﻭﻫﻲ ﻗﻮﻟﻪ :ﻣﻌﻈﻢ ﺍﻟﻮﻻﻳﺎﺕ ـ ﺯﻫﺪ ﻋﻨﺪﻫﻢ ﺷﻲﺀ ﻣﻦ ﺍﻟﺼﺪﻕ ،ﻟﻜﻦ ﹶﻟﻤﺎ ﲰﻌ
ﻓﻴﻪ ،ﻭﻟﺬﻟﻚ ﹶﻟﻤﺎ ﻗﺎﺑﻠﺘﻪ ﺑﻌﺪ ﺭﺟﻮﻋﻪ ﺇﱃ ﺍﳉﺰﺍﺋﺮ ﻧﺼﺤﺘﻪ ﺑﻜﻠﻤﺎﺕ ﻗﻠﻴﻼﺕ ﻭﺗﺮﻛﺘﻪ ،ﻭﺍﷲ ﺍﳌﺴﺘﻌﺎﻥ.
) (2ﻟﻴﺘﺄﻣﻞ ﺍﻟﻘﺎﺭﺉ ﺍﳌﻨﻬ ﺞ ﺍﳊﺮﻛﻲ؛ ﻓﺈﻧﻪ ﻳﺘﺤﺮﻙ ﻟﻜ ﱢﻞ ﺷﻲﺀ ﺇ ﱠﻻ ﻟﺪﻋﻮﺓ ﺍﻷﻧﺒﻴﺎﺀ ﺍﻟﱵ ﺘ ﻢ ـ ﺃ ﻭ ﹶﻝ ﻣﺎ ﺘ ﻢ ـ ِﺑﻤﺤﺎﺭﺑﺔ ﺍﻟﺸﺮﻙ،
ﺇ ﱠﻥ ﻫﺬﺍ ﺍﻟﺴﺎﺋﻞ ﻗﺪ ﺫﻛﺮ ﲨﻠﺔ ﻣﻦ ﺍﳌﻨﻜﺮﺍﺕ ﺇ ﱠﻻ ﺍﻟﺸﺮﻙ ،ﻭﻫﻜﺬﺍ ﻋﺮﻓﻨﺎ ﺍﳌﻨﻬﺞ ﺍﳊﺮﻛﻲ ﻳﺆﺟﻞ ﺍﻻﻫﺘﻤﺎﻡ ﺑﺄﺻﻞ ﺍﻷﺻﻮﻝ ـ
ﺐ ﺟﺎ ﻡ ﻏﻀﺒﻪ ﻋﻠﻴﻬﺎ ،ﻭﱂ ﻳﻐﻀﺐ
ﻀ ﺞ ﲟﺎ ﻫﻮ ﺩﻭﻧﻪ ،ﻣﻊ ﺃﻧﻪ ﻟﻮ ﺣﺎﺭﺏ ﲨﻴﻊ ﺍﳌﻨﻜﺮﺍﺕ ،ﻭﺻ
ﺇﻥ ﻛﺎﻥ ﺧﻄﹶﺮ ﻋﻠﻰ ﺑﺎﻟﻪ ـ ﻭﻳ ِ
ﺖ ﻟﻴﺤﺒﻄﻦ ﻋﻤﻠﹸﻚ ﻭﻟﺘﻜﻮﻧﻦ ﻣﻦ
ﳊ ﻖ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﺘﻮﺣﻴﺪ ﱂ ﻳﻨﻔﻌﻪ ﺫﻟﻚ ،ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ} :ﻟﺌﻦ ﺃﺷﺮﻛ
ﺍﳋﺎﺳﺮﻳﻦ{ ]ﺍﻟﺰﻣﺮ .[65
–124@åß@66@òzÐ
)(1
. ﺍﻟﻜﻔﺎﺭ ﺍﻟﺬﻳﻦ ﺍﺣﺘﻠﻮﺍ ﺍﳋﻠﻴﺞ ،ﻭﻓﻌﻠﻮﺍ ﻣﺎ ﻓﻌﻠﻮﺍ ﺃﻡ ﻻ؟
ﻭﺇ ﱠﻻ ﻧﺎﺣﻴﺔ ﺍﻟﺴﻴﺎﺳﺔ ]ﻻ ﺗﺮﻏﺐ[؟
ﺍﻟﺴﺎﺋﻞ :ﹶﺃﻋِﺪ ﺍﻟﺴﺆﺍﻝ!
ﺍﻟﺸﻴﺦ :ﻛﺄﻧﻲ ﺷﻌﺮﺕ ﺃﻧﻪ ﺍﳓﺮﺝ ﻣﻦ ﻫﺬﺍ!
ﺍﻟﺴﺎﺋﻞ :ﻻ! ﻻ! ﺃﺑﺪﹰﺍ ﻭﺍﷲ ﻣﺎ ﻛﻨ
ﺖ ﻣﻌﻚ!
ﺍﻟﺸﻴﺦ :ﺇﺫﻥ ﻣﺎ ﻫﻮ ﺍﳉﻮﺍﺏ؟
ﺍﻟﺴﺎﺋﻞ :ﻟﻮ ﲰﺤ
ﺖ ﺍﻟﺴﺆﺍﻝ ..ﻣﺎ ﺃﺫﻛﺮ ﺍﻟﺴﺆﺍﻝ ،ﺳﻴﺪﻱ! ﺍﻟﺴﺆﺍﻝ ،ﺃﺭﻳﺪ ﺇﻋﺎﺩﺓ ﺍﻟﺴﺆﺍﻝ.
ﺍﻟﺸﻴﺦ :ﻻ ﺑﺄﺱ ،ﺃﻗﻮﻝ :ﻣﺎﺫﺍ ﺗﻌﺘﻘﺪ :ﺍﻟﻨﻈﺎﻡ ﺍﳊﺎﻛﻢ ﺍﻵﻥ ﰲ ﺩﻭﻟﺘﻜﻢ ﻭﰲ ﻛ ﱢﻞ ﺍﻟﺪﻭﻝ ﺍﻟﱵ ﻧﻘﻮﻝ:
ﺇﻧﻬﺎ ﺩﻭﻝ ﺇﺳﻼﻣﻴﺔ؛ ﻧﻈﺮﹰﺍ ﺇﱃ ﺷﻌﻮﺎ ...ﺍﻟﺸﻌﺐ ﻣﺴﺘﻌ ﺪ ﻟﻠﺨﺮﻭﺝ ﻋﻠﻰ ﺍﳊﺎﻛﻢ؟
ﻧﻌﻮﺩ ﺇﱃ ﺍﻟﺒﺤﺚ ﺍﻷﻭﻝ :ﻫﻞ ﺍﻟﺸﻌﺐ ﻣﺴﺘﻌﺪ ﻟﻠﺨﺮﻭﺝ ﻋﻠﻰ ﺍﳊﺎﻛﻢ ﺍﺳﺘﻌﺪﺍﺩﹰﺍ ﻣﻦ ﺍﻟﻨﻮﻋﲔ:
ﺍﻻﺳﺘﻌﺪﺍﺩ ﺍﳌﻌﻨﻮﻱ ﺍﻟﺮﻭﺣﻲ ،ﻭﺍﻻﺳﺘﻌﺪﺍﺩ ﺍﳌﺎﺩﻱ؟
ﺇﻥ ﻛﺎﻥ ﻛﺬﻟﻚ ﻓﺄﻧﺎ ﺃﻗﻮﻝ :ﻋﺠﻠﻮﺍ! ﻭﻻ ﺗﺘﺨﺬﻭﺍ ﻫﺬﻩ ﺍﻟﻮﺳﺎﺋﻞ ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻴﺔ ﺃﻧﻪ :ﳓﻦ ﻧﺮﻳﺪ ﺃﻥ
)(2
ﻧﺪﺧﻞ ﰲ ﺍﻟﱪﳌﺎﻥ ﻣﻦ ﺃﺟﻞ ﺍﻹﺻﻼﺡ ﺑﻄﺮﻳﻘﺔ ﻻ ﻳﺸﻌﺮ ﺍﳊﺎﻛﻢ ﻛﻴﻒ ﺗﺆﻛﹶﻞ ﺍﻟﻜﺘﻒ!! .
ﷲ ﺍﻟﻌﺪ ﻭ ﻋﻦ ﺍﳌﺴﻠﻤﲔ ،ﻭﱂ ﻳﻜﻦ ﹶﺛ ﻢ ﺍﺣﺘﻼ ﹲﻝ.
) (1ﺍﳊﻤﺪ ﷲ ،ﻟﻘﺪ ﺩﺣﺮ ﺍ ُ
) (2ﻫﻞ ﻳﻤﻜﻦ ﺃﻥ ﻳﻔﻬﻢ ﻣﻦ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﺃ ﱠﻥ ﺍﻟﺸﻴﺦ ـ ﺭﲪﻪ ﺍﷲ ـ ﻳﺄﻣﺮ ﺑﺎﳋﺮﻭﺝ؟! ﻫﻞ ﻳﻔﻬﻢ ﻣﻨﻪ ﻫﺬﺍ ﻣﻦ ﻗﺮﻳﺐ ﺃﻭ ﻣﻦ
ﺑﻌﻴﺪ؟! ﻣﻦ ﺻﺮﻳﺢ ﺍﻟﻌﺒﺎﺭﺓ ﺃﻭ ﻣﻦ ﺩﻻﻟﺔ ﺍﻹﺷﺎﺭﺓ؟! ﻣﻦ ﻣﻨﻄﻮﻗﻪ ﺃﻭ ﻣﻦ ﻣﻔﻬﻮﻣﻪ؟! }ﻑِﺇﻧﻬﺎ ﹶﻻ ﺗ ﻌﻤﻰ ﺍ َﻷﺑﺼﺎ ﺭ ﻭﹶﻟﻜِﻦ ﺗ ﻌﻤﻰ
ﺏ ﺍﻟﱠﺘِﻲ ﻓِﻲ ﺍﻟﺼﺪﻭ ِﺭ{! ]ﺍﳊﺞ .[46
ﺍﻟ ﹸﻘﻠﹸﻮ
ﻼِﺗ ِﻬ ﻢ ﺳﺎﻫﻮ ﹶﻥ{؟! ]ﺍﳌﺎﻋﻮﻥ 4
ﺻﹶﲔ{ ﻋﻦ ﻗﻮﻟﻪ} :ﺍﻟﱠﺬِﻳ ﻦ ﻫ ﻢ ﻋﻦ
ﺼﻠﱢ
ﻫﻞ ﳚﻮﺯ ﻟﻌﺎﻗﻞ ﺃﻥ ﻳﻘﻄﻊ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ } :ﹶﻓ ﻮﻳ ﹲﻞ ِﻟ ﹾﻠ ﻤ
ـ .[5
ﻫﻞ ﳚﻮﺯ ﻟﻌﺎﻗﻞ ﺃﻥ ﻳﻘﺮﺃ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ } :ﹸﻗ ﹾﻞ ِﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ِﻟ ﹾﻠﺮ ﺣ ﻤ ِﻦ ﻭﹶﻟ ﺪ ﹶﻓﹶﺄﻧﺎ ﹶﺃﻭ ﹸﻝ ﺍﻟﻌﺎِﺑﺪِﻳ ﻦ{ ]ﺍﻟﺰﺧﺮﻑ [81ﱠﰒ ﻳﻔﻬﻢ ﻣﻨﻪ ﺃ ﱠﻥ
ﻚ ﰲ ﺫﻟﻚ؟!
ﷲ ﻭﻟﺪﺍﹰ ،ﺃﻭ ﺃ ﱠﻥ ﺍﻟﺮﺳﻮ ﹶﻝ ﺩﺧﻠﻪ ﺷ
ﻫﻞ ﳚﻮﺯ ﻟﻌﺎﻗﻞ ﺃﻥ ﻳﻔﻬﻢ ﻣﻦ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﻟﻠﻜﻔﱠﺎﺭ ﺪﻳﺪﹰﺍ} :ﺍ ﻋ ﻤﻠﹸﻮﺍ ﻣﺎ ِﺷ ﹾﺌﺘ ﻢ{ ]ﻓﺼﻠﺖ [40ﺃﻧﻪ ﻳﺄﻣﺮ ﺳﺒﺤﺎﻧﻪ ﺑﻜ ﱢﻞ
ﻋﻤﻞ :ﺳﻴﺌﻪ ﻭﺣﺴﻨِﻪ؟!
ﺖ ﺍﻟ ﻌﺰِﻳ ﺰ ﺍﻟ ﹶﻜ ِﺮ ﱘ{ ]ﺍﻟﺪﺧﺎﻥ [49ﺃﻧﻪ ﺃﻋﺰﻩ
ﻚ ﺃﹶﻧ
ﻕ ِﺇﻧ
ﻫﻞ ﳚﻮﺯ ﻟﻌﺎﻗﻞ ﺃﻥ ﻳﻔﻬﻢ ﻣﻦ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﻷﻫﻞ ﺍﻟﻨﺎﺭ ﺇﻫﺎﻧ ﹰﺔ } :ﹸﺫ
ﻭﺃﻛﺮﻣﻪ؟!
ﺇ ﱠﻥ ﻗﻮ ﹶﻝ ﺍﻟﺸﻴﺦ )) :ﻋﺠﻠﻮﺍ (( ﻻ ﳜﺮﺝ ﻋﻦ ﻣﺜﻞ ﻫﺬﺍ ﺍﻷﺳﻠﻮﺏ ﺍﻟﻘﺮﺁﱐ؛ ﻭﻗﺪ ﻇﻬﺮ ﱄ ﺃ ﱠﻥ ﺍﻟﺸﻴﺦ ﺃﺭﺍﺩ ﺃﻣﺮﻳﻦ ﳘﺎ:
ﺍﻷﻭﻝ :ﺑﻴﺎﻥ ﺗﻨﺎﻗﺾ ﺍﻟﺴﺎﺋﻞ ﻭﻓﺮﻗﺘﻪ؛ ﻷﻧﻬﻢ ﻳﺰﻋﻤﻮﻥ ﺃﻧﻬﻢ ﻋﻠﻰ ﺍﺳﺘﻌﺪﺍﺩ ﻟﻠﺤ ﱢﻞ ﺍﻟﺪﻣﻮﻱ ،ﻓﻠﻤﺎﺫﺍ ﺇﺫﹰﺍ ﺍﻟﻠﺠﻮﺀ ﺇﱃ ﺍﳊ ﱢﻞ
ﺍﻟﺴﻴﺎﺳﻲ؟!
–124@åß@67@òzÐ
ﻱ ﺷﻌﺐ ﻳﻌﲏ ـ ﻋﻨﺪﻫﺎ ﻣﺜﻞ ﻫﺬﺍ ﺍﻻﺳﺘﻌﺪﺍﺩ ﻟﻠﺨﺮﻭﺝ
ﻟﻜﻦ ﻫﻞ ﺗﻈ ﻦ ﺃ ﱠﻥ ﺍﻟﺸﻌﻮﺏ ﺍﳌﺴﻠﻤﺔ ـ ﰲ ﺃ
ﻋﻠﻰ ﺍﳊﺎﻛﻢ ،ﻭﻟﻮ ﺬﻩ ﺍﻟﻄﺮﻕ ﺍ ﹸﳌﻠﹾﺘﻮﻳﺔ ﺍﻟﻮﺋﻴﺪﺓ ﺍﻟﻠﻄﻴﻔﺔ ﺍﻟﻨﺎﻋﻤﺔ.
ﻓﺤﻴﻨﻤﺎ ﺗﺴ ﹾﻠﺴﻠﻨﺎ ﰲ ﺗﺼﻮﺭ ﺍﳌﻮﺿﻮﻉ ﺣﱴ ﻭﻗﻊ ﺍﻟﺼﺪﺍﻡ ﺑﲔ ﺍﳊﺎﻛﻢ ﻭﺍﶈﻜﻮﻡ ،ﻫﻞ ﺍﻟﺸﻌﺐ ﻋﻨﺪﻩ
ﺍﺳﺘﻌﺪﺍﺩ ﳌﻘﺎﻭﻣﺔ ﺍﳊﺎﻛﻢ ﻭﹸﻗﻮﺗﻪ ﻭﻣﻦ ﻭﺭﺍﺀﻩ؟
ﺍﻟﺴﺎﺋﻞ :ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺠﺰﺍﺋﺮ ـ ﺣﺴﺐ ﻣﺎ ﻫﻮ ﻣﻮﺟﻮﺩ ﻭﻇﺎﻫﺮ ـ ﺃ ﱠﻥ ﺍﻟﺸﻌ
ﺐ ﻣﺴﺘﻌ ﺪ ﺑﻘﻴﺎﺩﺓ ﺍﳉﺒﻬﺔ
ﺍﻹﺳﻼﻣﻴﺔ ﻟﻺﻧﻘﺎﺫ ﺃﻥ ﳜﺮﺝ ﻋﻠﻰ ﺍﳊﺎﻛﻢ ﺑﺈﺫﻥ ﺍﷲ!!
ﺍﻟﺸﻴﺦ :ﺃﺭﺟﻮﻙ ﻣﺎ ِﲢ ﺪ ﻋﻦ ﺍﳉﻮﺍﺏ ،ﺃﻧﺎ ﻣﺎ ﺃﺳﺄﻝ :ﻣﺴﺘﻌ ﺪ ﺃﻭ ﻻ ،ﺃﻧﺎ ﺳﺄﻟ
ﺖ ﻋﻦ ﺷﻴﺌﲔ ﻫﻨﺎﻙ
ﻱ ﺍﻟﺴﻼﺣﻲ؟ ﻫﺬﺍ ﺍﻻﺳﺘﻌﺪﺍﺩ ﻣﻮﺟﻮﺩ؟
ﻣﻮﺟﻮﺩﻳﻦ ﺃﻡ ﻻ :ﺍﻻﺳﺘﻌﺪﺍﺩ ﺍﻹﳝﺎﱐ ﺍﻟﺮﻭﺣﻲ ،ﻭﺍﻻﺳﺘﻌﺪﺍﺩ ﺍﳌﺎﺩ
ﻭﺍﺿﺢ ﺳﺆﺍﱄ؟
ﺍﻟﺴﺎﺋﻞ :ﻧﻌﻢ! ﻭﺍﺿﺢ ﺍﻟﺴﺆﺍﻝ.
ﺍﻟﺸﻴﺦ :ﻓﻠﻴﻜﻦ ﺇﺫﹰﺍ ﺍﳉﻮﺍﺏ ﻭﺍﺿﺤﹰﺎ ﺃﻳﻀﹰﺎ!
ﺍﻟﺴﺎﺋﻞ :ﻭﺍﺿﺤﹰﺎ ﺇﻥ ﺷﺎﺀ ﺍﷲ.
ﻓﺄﻣﺎ ﻋﻦ ﺍﳉﺎﻧﺐ ﺍﻟﺮﻭﺣﻲ :ﻓﻬﻨﺎﻙ ـ ﻳﻌﲏ ـ ﻣﻦ ﻣﺎ ﻳﻜﻔﻲ ﺃﻥ ﳚﻌﻞ ﺍﻟﺸﻌﺐ ﺍﳉﺰﺍﺋﺮﻱ ﻳﻬﺐ،
ﺥ ﺍﻟﺬﻳﻦ ﻧﺬﺭﻭﺍ ﺃﻧﻔﺴﻬﻢ
ﻭﺗﺪﻓﻌﻪ ﻋﻘﻴﺪﺗﻪ ﺇﱃ ﺃﻥ ﳜﺮﺝ ﻋﻠﻰ ﺍﻟﻈﺎﱂ ﺇﺫﺍ ﻛﺎﻥ ﰲ ﻣﻘﺪﻣﺔ ﻫﺬﺍ ﺍﻟﺸﻌﺐ ﺍﻟﺸﻴﻮ
)(1
ﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﻓﻬﻨﺎﻙ ﻣﺎ ﻳﺪﻓﻊ ـ ﻳﻌﲏ ـ ﻣﺎ ﺃﻗﻮﻝ ﻫﻨﺎﻙ ﺍﳉﺎﻧﺐ ﺍﻟﻜﺎﰲ ﺍﻟﻜﻠﱢﻲ ،ﻭﻟﻜﻦ ﻫﻨﺎﻙ
ﻣﺎ ﻳﺪﻓﻊ ﺍﻟﺸﻌﺐ ﻟﻜﻲ ﳜﺮﺝ ﰲ ﻭﺟﻪ ﺍﻟﻈﺎﱂ ﻭﻟﻴﺴﻘﻄﹶﻪ ،ﻫﺬﺍ ﻣﻦ ﺍﳉﺎﻧﺐ ﺍﻟﺮﻭﺣﻲ!!!
ﺃﻣﺎ ﺍﻻﺳﺘﻌﺪﺍﺩ ﺍﳌﺎﺩﻱ :ﻗﺪ ﻻ ﺗﻜﻮﻥ ﻋﻨﺪﻱ ﻣﻌﺮﻓﺔ ـ ﻳﻌﲏ ـ ﻛﺒﲑﺓ ﺬﺍ ﺍﳉﺎﻧﺐ ،ﻭﻟﻜﻦ ﻓﻴﻪ ﻣﺎ
ﳝﻜﻦ ﻳﺆﺩﻱ ﻹﺳﻘﺎﻁ ﺍﻟﻨﻈﺎﻡ ،ﺃﻗ ﱡﻞ ﺷﻲﺀ ﻓﻴﻪ!!
ﺍﻟﺸﻴﺦ :ﻳﺎ ﺷﻴﺦ ـ ﺑﺎﺭﻙ ﺍﷲ ﻓﻴﻚ ـ ﺃﺭﺟﻮ ﺃﻥ ﺗﻜﻮﻥ ﻧﻈﺮﺗﻜﻢ ﺑﻌﻴﺪﺓ.
ﺍﻟﺴﺎﺋﻞ :ﺇﻥ ﺷﺎﺀ ﺍﷲ.
ﺍﻟﺸﻴﺦ :ﻷﻧﻪ ﺃﻧﺎ ﺣﻴﻨﻤﺎ ﺃﺗﻜﻠﱠﻢ ﻋﻦ ﺍﻟﻨﻈﺎﻡ ﺃﺭﺑﻂ ﻣﻌﻪ ﺍﻟﺮﺍﺿﻲ ﻋﻨﻪ ،ﻭﺃﻧﺖ ﺣﻴﻨﻤﺎ ﺗﺠﻴﺐ ﻻ ﺗﺮﺑﻂ
ﺍﻟﺜﺎﱐ :ﺑﻴﺎﻥ ﻋﺠﺰﻫﻢ ﻋﻠﻰ ﺃﻟﺴﻨﺘﻬﻢ؛ ﻷﻧﻪ ﻋﻠﱠﻖ ﺗﻌﺠﻴﻞ ﺍﳋﺮﻭﺝ ﻋﻠﻰ ﺣﺼﻮﻝ ﻣﻘﺪﻣﺘﲔ ﳘﺎ:
ﻛﻔﺮ ﺍﳊﺎﻛﻢ ،ﻭﻫﺬﺍ ﱂ ﻳﻮﺍﻓﻘﻬﻢ ﻋﻠﻴﻪ ،ﻭﺍﻷﺧﺮﻯ ﻫﻲ :ﻭﺟﻮﺩ ﺍﻻﺳﺘﻌﺪﺍﺩ ﺍﳌﺎﺩﻱ ﻭﺍﳌﻌﻨﻮﻱ ﻟﺪﻯ ﺍﳋﺎﺭﺟﲔ ،ﻭﻗﺪ ﺑﻴﻦ ﺍﻧﻌﺪﺍﻣﻪ،
ﻭﻣﺜﻠﹸﻪ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ} :ﻳﺎ ﻣﻌﺸﺮ ﺍﳉﻦ ﻭﺍﻹﻧﺲ ﺇﻥ ﺍﺳﺘﻄﻌﺘﻢ ﺃﻥ ﺗﻨﻔﺬﻭﺍ ﻣﻦ ﺃﻗﻄﺎﺭ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ
ﻓﺎﻧﻔﺬﻭﺍ{ ]ﺍﻟﺮﲪﻦ [33ﻣﻊ ﺃﻧﻪ ﻻ ﻳﻘﹾﺪﺭ ﺃﺣ ﺪ ﻣﻦ ﻫﺆﻻﺀ ﻋﻠﻰ ﺍﳍﺮﻭﺏ ﻣﻦ ﺃﻣﺮ ﺍﷲ ﻭﻗﺪﺭﻩ.
ﺚ ﻓﻘﻬ ﻲ ،ﻻ ﻳﻨﻔﻊ ﻣﻌﻪ ﺍﻟﻠﻴﺎﺫ ﺑﺎﻷﺩﺑﻴﺎﺕ ﻭﺍﻷﺳﺎﻟﻴﺐ ﺍﻟﻌﺎﻃﻔﻴﺔ!!
) (1ﺗﺄﻣﻞ ﻫﺬﻩ ﺍﻟﺼﻴﺎﻏﺔ ﺍﻷﺩﺑﻴﺔ ﺍﻟﻌﺎﻃﻔﻴﺔ ،ﻣﻊ ﺃ ﱠﻥ ﺍﻟﺒﺤ ﹶ
–124@åß@68@òzÐ
ﻣﻌﻪ ﺍﻟﺮﺍﺿﻲ ﻋﻨﻪ.
ﺍﻟﺴﺎﺋﻞ :ﺻﺢ! ﻫﻮ ﻫﺬﺍ ﻣﻮﺟﻮﺩ ،ﻻ ﺳﻴﻤﺎ ..ﳓﻦ ..ﻓﺮﻧﺴﺎ ﺗﻠﻌﺐ ﺩﻭﺭ ﻛﺒﲑ ﰲ ﺍﳉﺰﺍﺋﺮ!
ﺍﻟﺸﻴﺦ :ﻃﻴﺐ! ﻓﺈﺫﹰﺍ ﻣﺎ ﻫﻲ ﺍﻻﺳﺘﻌﺪﺍﺩﺍﺕ ـ ﺑﺎﺭﻙ ﺍﷲ ﻓﻴﻜﻢ ـ ﻓﻴﻤﺎ ﺇﺫﺍ ﻭﻗﻌﺖ ﺍﻟﻮﺍﻗﻌﺔ؛ ﻷﻧﻪ
ﺃﺧﺸﻰ ﺃﻥ ﻳﺼﻴﺒﻜﻢ ﻣﺎ ﺃﺻﺎﺏ ﻏﲑﻛﻢ ﰲ ﻣﺼﺮ ﻭﻏﲑﻫﺎ ،ﺃﻥ ﺗﺮﺟﻌﻮﺍ ﻣﻬﺰﻭﻣﲔ ﻣﻘﻬﻮﺭﻳﻦ ﻣﻘﺘﻮﻟﲔ ﺑﻼ
)(1
ﻓﺎﺋﺪﺓ .
ﲑ ﺍﳍﹸﺪﻯ ﻫﺪﻯ ﳏﻤﺪ ((.
ﺖ ﻧﻈﺮﻛﻢ ﺃﺧﲑﹰﺍ ﺇﱃ ﺍﳌﺒﺪﺇ ﺍﻹﺳﻼﻣ ﻲ )) :ﺧ
ﻭﻟﺬﻟﻚ ﻓﺄﻧﺎ ﺃﹸﻟ ِﻔ
ﻣﺎ ﻫﻮ ﺍﻟﺴﺒﻴﻞ ﺍﻟﺬﻱ ﻃﺮﻗﻪ ﺍﻟﺮﺳﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺣﱴ ﺃﻭﺟﺪ ﺍﳊﻜﻢ ﺍﻹﺳﻼﻣﻲ؟
ﱄ ﻋﻠﻴﻬﻢ ﺃﻡ ﺩﻋﺎﻫﻢ ﺇﱃ ﻛﻠﻤﺔ ﺍﳊ ﻖ }ﹶﺃ ِﻥ
ﻼ ﺳﺎﻳ ﺮ ﺍﻟﻜﻔﺎﺭ ﻭﺷﺎﺭﻛﻬﻢ ﰲ ﻧﻈﺎﻣﻬﻢ؛ ﻟﻜﻲ ﻳﺴﺘﻮ ﹶ
ﻫﱠ
ﺕ{؟! ]ﺍﻟﻨﺤﻞ .[36
ﷲ ﻭﺍ ﺟﺘِﻨﺒﻮﺍ ﺍﻟﻄﱠﺎﻏﹸﻮ
ﺍ ﻋﺒﺪﻭﺍ ﺍ َ
ﺃﻟﻴﺲ ﻫﺬﺍ ﻫﻮ ﺍﻟﺴﺒﻴﻞ ﺍﻟﺬﻱ ﻧﺆﻣﻦ ﺑﻪ ﳓﻦ ﻣﻌﺸﺮ ﺍﳌﺴﻠﻤﲔ ،ﻭﲞﺎﺻﺔ ﺍﻟﺴﻠﻔﻴﲔ ﲨﻴﻌﺎﹰ؟!
ﺇﺫﹰﺍ ﻫﻞ ﻫﺬﺍ ﻫﻮ ﺍﻟﺴﺒﻴﻞ ﺍﻟﺬﻱ ﻳﺮﺍﺩ ﺳﻠﻮﻛﹸﻪ ﺑﺎﻻﻧﻀﻤﺎﻡ ﺇﱃ ﺍﻟﱪﳌﺎﻥ؟
ﷲ
ﻫﻞ ﻫﻮ ﺳﺒﻴﻞ ﺍﻟﺮﺳﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﻟﺬﻱ ﻗﺎﻝ ﻟﻨﺎ ﺭﺑﻨﺎ ﰲ ﺍﻟﻘﺮﺁﻥ} :ﹶﻟ ﹶﻘ ﺪ ﻛﹶﺎ ﹶﻥ ﹶﻟ ﹸﻜ ﻢ ﻓِﻲ ﺭﺳﻮ ِﻝ ﺍ ِ
)(2
ﺴﻨ ﹲﺔ{ ]ﺍﻷﺣﺰﺍﺏ . [21 ﹸﺃ ﺳ ﻮ ﹲﺓ ﺣ
ﻓﻤﻦ ﺭﺃﻯ ﺍﻟﻌﱪﺓ ﺑﻐﲑﻩ ﻓﻠﻴﻌﺘﱪ!
ﺍﻟﺸﻌﻮﺏ ﺍﻹﺳﻼﻣﻴﺔ ،ﺍﳊﺮﻛﺔ ﺍﻟﻘﺎﺋﻤﺔ ﺍﻵﻥ ﰲ ﺍﳉﺰﺍﺋﺮ ﻣﺎ ﻫﻲ ﺍﻷُﻭﱃ ﻣﻦ ﻧﻮﻋﻬﺎ ،ﻭﻟﻌﻠﱠﻜﻢ ﺗﻌﻠﻤﻮﻥ
ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ؟
ﻃﻴﺐ! ﻓﻤﺎﺫﺍ ﺍﺳﺘﻔﺎﺩﺕ ﻫﺬﻩ ﺍﳊﺮﻛﺎﺕ ﺍﻟﱵ ﺣﺎﻭﻟﺖ ..ﺃﻭﻝ ﺣﺮﻛﺔ ﻗﺎﻣﺖ ﻫﻢ ﲨﺎﻋﺔ )ﺍﻹﺧﻮﺍﻥ
ﺍﳌﺴﻠﻤﲔ( ﺍﻟﺬﻳﻦ ﺃﺭﺍﺩﻭﺍ ﺃﻥ ﻳﺼﻠﻮﺍ ﺇﱃ ﺍﳊﻜﻢ ﰲ ﻣﺼﺮ ﻣﻦ ﻃﺮﻳﻖ ﺃﻳﺶ؟ ﺍﻻﻧﺘﺨﺎﺑﺎﺕ!
ﺷﻮ ﻛﺎﻧﺖ ﺍﻟﻌﺎﻗﺒﺔ؟
ﺩﺳﻮﺍ ﻭﺍﺣﺪﹰﺍ ﻳﺮﻣﻲ ﺣﺴﻦ ﺍﻟﺒﻨﺎ ،ﻭﺇﺫﺍ ﺑﻪ ﻗﹸﺘﻞ ،ﺭﺍﺣﺖ ﺍﻟﻘ ﻮ ﹸﺓ ﻛﻠﱡﻬﺎ ﻫﺒﺎ ًﺀ ﻣﻨﺜﻮﺭﹰﺍ!
) (1ﻟﻘﺪ ﻭﻗﻊ ﻫﺬﺍ ﻛﻠﱡﻪ ﻭﺍﷲ! ﻭﻫﺬﺍ ﻫﻮ ﺟﻮﺍﺏ ﻣﻦ ﻳﺘﻬﻢ ﺑﺎﳉﻬﻞ ﺑﺎﻟﻮﺍﻗﻊ ،ﻓﻬﻞ ﻋﺮﻑ ﺍﳌﺮﺍﻫِﻘﻮﻥ ﻗﻴﻤ ﹶﺔ ﺃﻫﻞ ﺍﻟﻌﻠﻢ؟!
ﺇ ﱠﻥ ﺃﻫ ﹶﻞ ﺍﻟﻌﻠﻢ ﻳﺨﱪﻭﻧﻚ ـ ﲟﺎ ﺁﺗﺎﻫﻢ ﺍﷲُ ﻣﻦ ﻋﻠﻢ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﺳﲑ ﺍﻷﻭﻟﲔ ـ ﺑﺎﻟﻮﺍﻗﻊ ﺍﳌﹸﻐﻴﺐ ،ﻭﻟﻴﺲ ﻫﻮ ﻣﻜﺎﺷﻔﺔ
ﺱ
ﻀ ِﺮﺑﻬﺎ ﻟِﻠﻨﺎ ِ
ﻚ ﺍ َﻷ ﻣﺜﹶﺎ ﹸﻝ ﻧ
ﺻﻮﻓﻴﺔ ،ﻭﺇﻧﻤﺎ ﻫﻮ ﺑﺈﳊﺎﻕ ﺍﻟﺸﺒﻴﻪ ﺑﺎﻟﺸﺒﻴﻪ ،ﻭﻗﻴﺎﺱ ﺍﻟﻨﻈﲑ ﻋﻠﻰ ﺍﻟﻨﻈﲑ ،ﻭﻗﺪ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ } :ﻭِﺗ ﹾﻠ
ﻭﻣﺎ ﻳ ﻌ ِﻘ ﹸﻠﻬﺎ ِﺇﻻﱠ ﺍﻟﻌﺎِﻟﻤﻮ ﹶﻥ{ ]ﺍﻟﻌﻨﻜﺒﻮﺕ .[43
) (2ﻫﺬﺍ ﻫﻮ ﺍﳉﻮﺍﺏ ﺍﻟﺘﺄﺻﻴﻠﻲ ﺍﻟﺬﻱ ﺳﺒﻖ ﺑﻴﺎ ﹸﻥ ﺗﺮﻛﻴﺰ ﺍﻟﺸﻴﺦ ﻋﻠﻴﻪ ،ﻓﻠﻴﺬﻛﺮ!
–124@åß@69@òzÐ
ﺐ ﻣﺎ ﺭﺑ ﻲ ﺗﺮﺑﻴ ﹰﺔ ﺇﺳﻼﻣﻴﺔﹰ ،ﺑﺄﻓﺮﺍﺩﻫﺎ ،ﻭﺇﻧﻤﺎ ﺭﺑ ﻲ ﺗﺮﺑﻴﺔ ﺣﺰﺑﻴﺔ ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﹶﺃﻳﺶ؟
ﳌﺎﺫﺍ؟ ﻷ ﱠﻥ ﺍﻟﺸﻌ
ﺐ!!
ﺍﳊﻜﻢ ،ﱠﰒ ﳓﻦ ﺑﻌﺪ ﺫﻟﻚ ﻧﺼﻠ ﺢ ﺍﻟﺸﻌ
ﻣﺎ ﻫﻜﺬﺍ ﻳﺎ ﺳﻌﺪ ﺗﻮﺭﺩ ﺍﻹﺑﻞ ﺃﻭﺭﺩﻫﺎ ﺳﻌ ﺪ ﻭﺳﻌ ﺪ ﻣﺸﺘﻤﻞ
ﺴﻨ ﹲﺔ{ ]ﺍﻷﺣﺰﺍﺏ ،[21ﻓﺄﻧﺎ ﺃﺭﺟﻮ ﺃ ﱠﻥ ﺇﺧﻮﺍﻧﻨﺎ
ﷲ ﹸﺃ ﺳ ﻮ ﹲﺓ ﺣ
ﻭﻟﺬﻟﻚ }ﹶﻟ ﹶﻘ ﺪ ﻛﹶﺎ ﹶﻥ ﹶﻟ ﹸﻜ ﻢ ﻓِﻲ ﺭﺳﻮ ِﻝ ﺍ ِ
ﺼﺪﻕ ﻓﻴﻬﻢ ﺍﳌﺜﻞ ﺍﻟﻌﺮﰊ ﺍﻟﻘﺪﱘ )) :ﻓﻼ ﹲﻥ ﻻ ﻳﻨﻈﺮ ﺇﱃ ﺃﺑﻌﺪ ﻣﻦ ﺃﹶﺭﻧﺒﺔ
ﻫﻨﺎﻙ ،ﺗﻜﻮﻥ ﻧﻈﺮﺗﻬﻢ ﺑﻌﻴﺪﺓﹰ ،ﻭﺃ ﱠﻻ ﻳ
ﺃﻧﻔﻪ (( ،ﻫﺬﻩ ﺍﻟﻌﲔ ،ﻭﻫﺬﻩ ﺍﻷﺭﻧﺒﺔ!
ﻧﺮﺟﻮ ﺃﻥ ﺗﻜﻮﻥ ﻧﻈﺮﺗﻜﻢ ﺑﻌﻴﺪﺓﹰ ،ﻭﺑﻌﻴﺪ ﹰﺓ ﺟﺪﺍ!
ﺐ ﺃ ﱠﻥ ﺍﻟﺸﻌﺐ ﺍﳉﺰﺍﺋﺮﻱ ﺍﻵﻥ ﻫﻮ ﻣﻦ ﺍﻟﻘﻮﺓ ﺍﳌﺎﺩﻳﺔ ﻛﺎﳉﻴﺶ ﺍﻟﻌﺮﺍﻗﻲ ،ﻛﺎﳉﻴﺶ ﺍﻟﻌﺮﺍﻗﻲ ،ﻣﺎﺫﺍ
ﻫ
ﻳﻔﻴﺪ؟ ﻣﺎﺫﺍ ﺃﻓﺎﺩ ﺍﳉﻴﺶ ﺍﻟﻌﺮﺍﻗﻲ؟!
ﻭﻟﺬﻟﻚ ﻓﺎﻹﳝﺎﻥ ﻗﺒﻞ ﻛ ﱢﻞ ﺷﻲﺀ ،ﻭﻻ ﻳﻜﻔﻲ ﺍﻹﳝﺎﻥ ﲞﻤﺴﺔ ،ﺑﻌﺸﺮﺓ ،ﺑﺄﻟﻒ ،ﺑﺄﻟﻮﻑ ﻣﺆﻟﱠﻔﺔ ،ﺍﻟﺸﻌﺐ
ﻧﻔﺴﻪ ﻻﺯﻡ ﻳﻜﻮﻥ ـ ﺇﻳﺶ؟ ـ ﻣﺴﻠﻤﹰﺎ.
ﺃﻧﺎ ﻣﺎ ﺃﺩﺭﻱ ﺍﻵﻥ ﻛﻴﻒ ﺍﳊﻴﺎﺓ ﻋﻨﺪﻛﻢ ،ﻟﻜﻨﲏ ﺃﺗﺴﺎﺀﻝ :ﻫﺬﻩ ﺍﳉﻤﺎﻋﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ـ ﻋﻠﻰ
ﺗﻨﻮﻋﺎﺎ ـ ﻻ ﻳﻮﺟﺪ ﻓﻴﻬﻢ ﻧﺎﺱ ﻳﺘﻌﺎﻣﻠﻮﻥ ﺑﺎﻟﺮﺑﺎ؟
ﺍﻟﺴﺎﺋﻞ :ﻋﻨﺪ ﺍﻟﻘﻮﺍﻋﺪ؟ ﻗﺎﻋﺪﺓ ﺍﳉﻤﺎﻋﺔ ـ ﻣﺜ ﹰ
ﻼ ـ ﺃﺗﺒﺎﻋﻬﺎ؟
ﺍﻟﺸﻴﺦ :ﺃﻩ )ﻧﻌﻢ(!
ﺍﻟﺴﺎﺋﻞ :ﻃﺒﻌﹰﺎ! ﻓﻴﻬﺎ ﺍﻟﺼﺎﱀ ،ﻭﻓﻴﻬﺎ ﺍﳌﺨﻄﺊ ،ﻭﺩﻭﻥ ﺫﻟﻚ ،ﻭﻓﻴﻬﺎ ..
ﺍﻟﺸﻴﺦ :ﻃﻴﺐ ،ﻭﻫﻜﺬﺍ ﻛﺎﻥ ﺍﻷﻣﺮ ﰲ ﺍﻟﻌﻬﺪ ﺍﻷﻭﻝ ﰲ ﺍﻹﺳﻼﻡ؟
ﺍﻟﺴﺎﺋﻞ :ﺃﺑﺪﹰﺍ!
ﺍﻟﺸﻴﺦ :ﻓﺈﺫﹰﺍ ـ ﺑﺎﺭﻙ ﺍﷲ ﻓﻴﻚ ـ )) ﺍﳌﻜﺘﻮﺏ ﻣﺒﻴﻦ ﻣﻦ ﻋﻨﻮﺍﻧﻪ (( ﻳﻘﻮﻟﻮﻥ ،ﻓﻤﺎ ﳛﺘﺎﺝ ﺍﻷﻣﺮ ﺇﱃ
ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﺘﺮﻭﻱ ﻭﺍﻟﺘﻔﻜﲑ ﻭﻣﻌﺎﳉﺔ ﺍﻷﻣﺮ ﺟﺬﺭﻳﺎ.
ﺍﻟﺴﺎﺋﻞ :ﺳﺆﺍﻝ ﻓﻘﻬﻲ ،ﻳﻘﻮﻝ ﺍﻟﺴﺎﺋﻞ ـ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﻣﻦ ﻋﻨﺪﻱ ـ :ﺇﺫﺍ ﻋﺮﺿﺖ ﻟﻨﺎ ﺃﻭ ﻋﺮﺿﺖ
)(1
ﻟﻨﺎ ﻗﻀﻴﺔ ﻓﻘﻬﻴﺔ ﻓﻴﻬﺎ ﺭﺃﻳﲔ :ﻓﻴﻬﺎ ﺭﺃﻱ ﻋﻨﺪ ﺍﻟﻔﻘﻬﺎﺀ ﺭﺍﺟﺢ ﻭﻣﺮﺟﻮﺡ ،ﻓﺈﺫﺍ ﺃﺧﺬﻧﺎ ﺑﺎﻟﻘﻮﻝ ﺍﻟﺮﺍﺟﺢ
ﻓﻴﻬﺎ ﺗﺴﺒﺒﻨﺎ ﰲ ﻓﺘﻨﺔ ﺃﻭ ﻣﺸﻜﻠﺔ ﺃﻭ ﺗﻔﺮﻗﺔ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ،ﻓﻬﻞ ﳚﻮﺯ ﻟﻨﺎ ﺃﻥ ﻧﺄﺧﺬ ﺑﺎﻟﻘﻮﻝ ﺍﳌﺮﺟﻮﺡ ﳌﺼﻠﺤﺔ
) (1ﻛﺬﺍ ﰲ ﺍﻟﺘﺴﺠﻴﻞ.
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ﻭﺣﺪﺓ ﺍﳌﺴﻠﻤﲔ؟
ﺍﻟﺸﻴﺦ ـ ﻋﻠﻰ ﻭﺟﻪ ﺍﻹﻧﻜﺎﺭ ـ :ﻫﺬﻩ ﻫﻲ ﺍﻟﺴﻴﺎﺳﺔ! ﻫﺬﻩ ﻫﻲ ﺍﻟﺴﻴﺎﺳﺔ!
ﻓﻘﺎﻝ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺇﺑﺮﺍﻫﻴﻢ ﺷﻘﺮﺓ :ﻫﺬﻩ ﺍﻟﺴﻴﺎﺳﺔ ﻟﻴﺴﺖ ﺷﺮﻋﻴﺔ.
ﺍﻟﺸﻴﺦ :ﺃﻱ ﻧﻌﻢ! ﰒ ﻗﺎﻝ :ﺍﳌﺴﺄﻟﺔ ﰲ ﺍﳊﻘﻴﻘﺔ ﻣﻬﻤﺔ ﺟﺪﺍ ،ﺃﻧﺎ ﲰﻌﺖ ﺃﻥ ﺍﳉﺒﻬﺔ ﺃﻭ ﺍﻟﻨﻬﻀﺔ ـ ﻣﺎ
ﺃﺩﺭﻱ ﺍﻷﲰﺎﺀ ﻣﺎ ﺣﻔﻈﺘﻬﺎ ﺑﻌﺪ ﺟﻴﺪﺍ ـ ﻓﻴﻬﺎ ﻣﻼﻳﲔ ،ﺃﻟﻴﺲ ﺻﺤﻴﺤﹰﺎ ﻫﺬﺍ؟
ﺍﻟﺴﺎﺋﻞ ﻣﺴﺘﺒﺸﺮﹰﺍ :ﻧﻌﻢ!
ﺍﻟﺸﻴﺦ :ﻛﻢ ﺃﻟﻒ ﻋﺎﱂ ﻓﻴﻬﻢ؟
ﺍﻟﺴﺎﺋﻞ :ﻣﺎ ﻓﻴﻪ!
ﺍﻟﺸﻴﺦ :ﻛﻢ ﻣﺎﺋﺔ ﻋﺎﱂ؟
ﺍﻟﺴﺎﺋﻞ :ﻻ ،ﻣﺎ ﻫﻮ ﻣﻮﺟﻮﺩ!!
ﺍﻟﺸﻴﺦ :ﻃﻴﺐ ﻣﻦ ﻳﻘﻮﺩﻫﻢ ـ ﻳﺎ ﲨﺎﻋﺔ! ـ ﻫﺆﻻﺀ؟
)(1
ﺍﻟﺴﺎﺋﻞ :ﺍﻟﺸﻴﻮﺥ ﻗﻠﻴﻠﲔ ﻳﻌﲏ؟
ﺍﻟﺸﻴﺦ :ﻫﻞ ﻳﺴﺘﻄﻴﻊ ﻫﺆﻻﺀ ﺍﻟﺸﻴﻮﺥ ﺃﻥ ﻳﻘﻮﺩﻭﺍ ﻣﻼﻳﲔ؟
ﺍﻟﺴﺎﺋﻞ :ﻃﺒﻌﹰﺎ ﻻ!
ﺍﻟﺸﻴﺦ :ﻫﻞ ﳝﻜﻨﻬﻢ ﺃﻥ ﻳﻌﻠﹼﻤﻮﺍ ﻣﻼﻳﲔ؟
ﺍﻟﺴﺎﺋﻞ :ﺃﺑﺪﹰﺍ!
)(2
!! ﺍﻟﺸﻴﺦ :ﺇﺫﻥ ﺃﻧﺘﻢ ﺗﻌﻴﺸﻮﻥ ﰲ ﺍﻷﻭﻫﺎﻡ
ﻭﻣﻦ ﺫﻟﻚ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﺍﻟﺬﻱ ﺃﻧﺖ ﺗﻄﺮﺣﻪ ﺍﻵﻥ ﺣﻴﻨﻤﺎ ،ﻳﻜﻮﻥ ﰲ ﻫﺆﻻﺀ ﺍﳌﻼﻳﲔ ﻣﻦ ﺍﳌﺴﻠﻤﲔ
ﻋﻠﻤﺎﺀ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺃﻥ ﻳﺪﻳﺮﻭﺍ ﺩﻓﺔ ﺍﶈﻜﻮﻣﲔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ،ﺣﻴﻨﻤﺎ ﻳﻮﺟﺪ ﻓﻴﻬﻢ ﺍﳌﺌﺎﺕ ـ ﻭﻻ ﺃﻗﻮﻝ
ﺍﻷﻟﻮﻑ ـ ﻟﻴﺲ ﻫﻨﺎﻙ ﺣﺎﺟﺔ ﺃﻥ ﻳﻄﺮﺡ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ :ﺭﺍﺟﺢ ﻭﻣﺮﺟﻮﺡ ،ﻫﻞ ﳚﻮﺯ ﻟﻨﺎ ﺃﻥ ﻧﺄﺧﺬ
ﺑﺎﻟﻘﻮﻝ ﺍﳌﺮﺟﻮﺡ ﻭﻧﺘﺮﻙ ﺍﻟﻘﻮﻝ ﺍﻟﺮﺍﺟﺢ؟
ﻫﺬﺍ :ﺍﻟﻔﻘﻴﻪ ﻫﻮ ﺍﻟﺬﻱ ﳚﻴﺐ ﻋﻦ ﻫﺬﺍ.
) (1ﻛﺬﺍ ﰲ ﺍﻟﺘﺴﺠﻴﻞ.
) (2ﺃﻟﻴﺲ ﻫﺬﺍ ﻫﻮ ﺎﻳﺔ ﻭﺻﻒ ﺍﻟﺸﻴﺦ ﳉﺒﻬﺔ ﺍﻹﻧﻘﺎﺫ ﻭﻣﻦ ﳛﻮﻡ ﺣﻮﻝ ﺍﳋﺮﻭﺝ؟! ﻓﺄﻳﻦ ﺯﻋﻤﻬﻢ ﺃ ﱠﻥ ﺍﻟﺸﻴ ﺦ ﺃﻣﺮﻫﻢ ﺑﺘﻌﺠﻴﻞ
ﺍﳋﺮﻭﺝ ﻭﻫﻢ ﻳﻌﻴﺸﻮﻥ ﰲ ﺍﻷﻭﻫﺎﻡ؟!
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ﻼ ﻣﻦ ﻭﺍﻗﻊ ﺣﻴﺎﺗﻨﺎ ﻣﻊ ﺍﻷﺣﺰﺍﺏ ،ﺃﻧﺎ ﻗﻠﺖ ﻣﺮﺓ ﻷﺣﺪ ﺃﻓﺮﺍﺩ ﺣﺰﺏ ﺍﻟﺘﺤﺮﻳﺮ :ﻳﺎ
ﻭﺃﻧﺎ ﺃﺿﺮﺏ ﻟﻜﻢ ﻣﺜ ﹰ
ﲨﺎﻋﺔ! ﺃﻧﺘﻢ ﺗﺮﻳﺪﻭﻥ ﺃﻥ ﺗﻘﻴﻤﻮﺍ ﺍﻟﺪﻭﻟﺔ ﺍﳌﺴﻠﻤﺔ ،ﻭﺃﻧﺘﻢ ﻻ ﺗﺪﺭﺳﻮﻥ ﺍﻟﺸﺮﻳﻌﺔ ﻣﻦ ﺃﺻﻮﳍﺎ ﻭﻗﻮﺍﻋﺪﻫﺎ،
ﻭﺃﻧﺘﻢ ﲢﺘﺠﻮﻥ ﰲ ﻛﺘﺒﻜﻢ ﺑﺒﻌﺾ ﺍﻷﺣﺎﺩﻳﺚ ﻏﲑ ﺍﻟﺼﺤﻴﺤﺔ؟!
ﻗﺎﻝ :ﺃﺧﻲ! ﳓﻦ ﻧﺴﺘﻌﲔ ﺑﺄﻣﺜﺎﻟﻜﻢ.
ﻗﺎﻝ ﺍﻟﺸﻴﺦ :ﻫﺬﺍ ﺍﳉﻮﺍﺏ ﻫﻮ ﺃﻭﻝ ﺍﳍﺰﳝﺔ؛ ﻷﻧﻪ ﺣﻴﻨﻤﺎ ﻳﻜﻮﻥ ﻫﻨﺎﻙ ﺣﺰﺏ ﻳﻌﺘﻤﺪ ﻋﻠﻰ ﻏﲑﻩ ،ﻣﻌﻨﺎﻫﺎ
ﺶ ﻣﻜﺘﻤﻞ ،ﻭﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﻗﺎﻝ ﱄ :ﻻ ﺯﻟﺘﻢ ﺃﻧﺘﻢ ﺗﻀﻴﻌﻮﻥ ﻭﻗﺘﻜﻢ ﰲ ﺍﻟﻜﺘﺐ
ﺃﻧﻪ ﺣﺰﺏ ﰲ ﻗﻮﺗﻪ ﻣ
ﺍﻟﺼﻔﺮﺍﺀ!!
ﻓﺎﻟﺸﺎﻫﺪ ـ ﺑﺎﺭﻙ ﺍﷲ ﻓﻴﻜﻢ ـ ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﳓﻦ ﻣﺴﺮﻭﺭﻭﻥ ﺑﺎﳊﺮﻛﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺍﳉﺰﺍﺋﺮ ﺍﻟﱵ
ﻼ ﺍﳌﻼﻳﲔ ،ﻟﻜﻦ ﺃﻧﺎ ﺃﺧﺸﻰ ﺃﻥ ﺗﺼﺎﺏ ﺍﳊﺮﻛﺔ ﺑﺸﻲﺀ ﻣﻦ ﺍﻟ ﻮ ﹾﻛﺴﺔ ﺑﺴﺒﺐ ﺍﻻﺳﺘﻌﺠﺎﻝ ﰲ
ﴰﻠﺖ ﻓﻌ ﹰ
ﲢﻘﻴﻖ ﺍﻷﻫﺪﺍﻑ ﺍﻟﱵ ﻻ ﻳﻤﻜﻦ ﲢﻘﻴﻘﹸﻬﺎ ﺇﻻﱠ ﺑﺎﻟﻌﻠﻢ ﻭﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ،ﻭﻣﻦ ﺫﻟﻚ ﺍﻟﺘﺄﻧﻲ ،ﻣﻦ ﺗﺄﻧﻰ ﻧﺎﻝ
ﻣﺎ ﺗﻤﻨﻰ.
ﺴﺮ ،ﻭﻣﻦ ﻧﺎﺣﻴﺔ ـ ﻳﻌﲏ ﺗﺰﻋﺞ ـ ﺃ ﱠﻥ
ﺖ ﺗﻌﺘﺮﻑ ﺬﻩ ﺍﳊﻘﻴﻘﺔ ـ ﻓﻬﻲ ﻣﻦ ﺟﺎﻧﺐ ﺗ
ﺖ ﻛﻨ
ﻓﺈﺫﺍ ﺃﻧ
ﻫﻨﺎﻙ ﻣﻼﻳﲔ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻳﻨﻀﻤﻮﻥ ﺇﱃ ﻫﺬﻩ ﺍﻟﻜﺘﻠﺔ ﺃﻭ ﺇﱃ ﻫﺬﻩ ﺍﳉﻤﺎﻋﺔ!
ﻟﻜﻦ ﻫﺆﻻﺀ ﺃﻟﻴﺴﻮﺍ ﲝﺎﺟﺔ ﺇﱃ ﺃﻃﺒﺎﺀ ﺑﺪﻥ؟
ﻻ ﺷﻚ ﺃﻧﻪ ﻋﻨﺪﻛﻢ ﺃﻃﺒﺎﺀ ﺑﺪﻥ ﺑﺎﳌﺌﺎﺕ ،ﺑﻞ ﺑﺎﻷﻟﻮﻑ.
ﻃﻴﺐ! ﺃﻟﻴﺴﻮﺍ ﺑِﺤﺎﺟﺔ ﺇﱃ ﺃﻃﺒﺎﺀ ـ ﻛﻤﺎ ﻳﻘﻮﻟﻮﻥ ﰲ ﺍﻟﻌﺼﺮ ﺍﳊﺎﺿﺮ ـ ﰲ ﺍﻟﺮﻭﺡ؟
ﻫﺬﺍ ﹶﺃ ﻭﻟﹶﻰ ﻭﺃﺣﻮﺝ ﻭﺃﺣﻮﺝ!
ﻫﻞ ﻫﺆﻻﺀ ﻣﻮﺟﻮﺩﻭﻥ ﺑﺘﻠﻚ ﺍﻟﻨﺴﺒﺔ؟ ﺍﳉﻮﺍﺏ :ﻻ !...
ﺇﺫﹰﺍ ـ ﺑﺎﺭﻙ ﺍﷲ ﻓﻴﻜﻢ ـ ﻛﻴﻒ ﺗﺘﺼﻮﺭﻭﻥ ...؟
ﺃﻧﺎ ﻗﻠﺖ ﺃﻳﻀﹰﺎ ـ ﳍﺆﻻﺀ ،ﳊﺰﺏ ﺍﻟﺘﺤﺮﻳﺮ ـ :ﺍﻓﺮِﺿﻮﺍ ﺃﻧﻜﻢ ﻣﺎ ﺑﲔ ﻋﺸﻴﺔ ﻭﺿﺤﺎﻫﺎ ﺃﻗﻤﺘﻢ ﻋﻠﹶﻢ
ﺤﻜﹶﻢ ﲟﺎ ﺃﻧﺰﻝ
ﺍﻟﺪﻭﻟﺔ ﺍﻹﺳﻼﻣﻴﺔ ،ﻳﻌﲏ ﺑﺎﻧﻘﻼﺏ ﻣﻦ ﺍﻻﻧﻘﻼﺑﺎﺕ ،ﻟﻜﻦ ﺍﻟﺸﻌﺐ ﻣﺎ ﻋﻨﺪﻩ ﺍﺳﺘﻌﺪﺍﺩ ﻷﻥ ﻳ
ﻼ ـ ﺩﺧﻮﻝ ﺍﻟﺴﻴﻨﻤﺎﺀﺍﺕ ،ﳑﻨﻮﻉ
ﺍﷲ ،ﳝﻜﻦ ﺃﻧﺘﻢ ﲨﺎﻋﺘﻜﻢ ﻗﺎﻟﻮﺍ :ﻗﺮﺍﺭ ﺭﻗﻢ ﻭﺍﺣﺪ ،ﺍﺛﻨﲔ :ﳑﻨﻮﻉ ـ ﻣﺜ ﹰ
ﺧﺮﻭﺝ ﺍﻟﻨﺴﺎﺀ ﻣﺘﱪﺟﺎﺕ ...ﺍﱁ ،ﺳﺘﺠﺪ ـ ﳝﻜﻦ ـ ﺑﻌﺾ ﻧﺴﺎﺋﻜﻢ ﺃﻭﻝ ﻣﻦ ﳜﺎﻟﻒ ﻫﺬﻩ ﺍﻟﻨﻈﻢ ﻭﻫﺬﻩ
ﺏ ﻋﻠﻰ ﺫﻟﻚ!
ﺍﻟﻘﻮﺍﻧﲔ ﺍﻹﺳﻼﻣﻴﺔ! ﳌﺎﺫﺍ؟ ﻷ ﱠﻥ ﺍﻟﺸﻌﺐ ﱂ ﻳﺮ
ﻭﻣﻦ ﻳﺮﺑﻲ ﺍﻟﺸﻌﺐ؟ ﻫﻢ ﺍﻟﻌﻠﻤﺎﺀ!
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ﻭﻫﻞ ﻛﻞ ﻧﻮﻉ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻌﻠﻤﺎﺀ؟ ﺃﻡ ﻫﻢ ﺍﻟﻌﻠﻤﺎﺀ ﺃ ﻭ ﹰﻻ :ﺍﻟﻌﺎﺭﻓﻮﻥ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ.
ﻭﺛﺎﻧﻴﹰﺎ :ﺍﻟﻌﺎﻣﻠﻮﻥ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ.
ﻭﻟﻴﺲ ﺍﻟﻌﻠﻤﺎﺀ ـ ﺍﻟﺬﻳﻦ ﻳﺴﻤﻴﻬﻢ ﺍﻹﻣﺎﻡ ﺍﻟﻐﺰﺍﱄ ﺭﲪﻪ ﺍﷲ ـ ﺑﻌﻠﻤﺎﺀ ﺍﻟﺮﺳﻮﻡ ،ﻭﺍﻵﻥ ﺍﻟﻌﻠﻤﺎﺀ
ﺍﳌﻮﺟﻮﺩﻭﻥ ﰲ ﺍﻟﺪﻭﻝ ﺍﻹﺳﻼﻣﻴﺔ ﺃﻛﺜﺮﻫﻢ ﻋﻠﻤﺎﺀ ﺭﺳﻮﻡ ،ﺷﻮ ﺑﺪﻭ ﺍﳊﺎﻛﻢ؟ ﺑﻴﻌﻄﻮﻩ ﺃﻳﺶ؟ ﺍﻟﻘﺮﺍﺭ
ﻭﺍﳌﻮﺍﻓﻘﺔ!
ﻟﺬﻟﻚ ﻓﺄﻧﺎ ﺃﻋﺘﻘﺪ ﺃ ﱠﻥ ﺍﳉﻬﺎ ﺩ ﺍﻷﻛﱪ ﺍﻵﻥ ﻫﻮ :ﻫﺬﻩ ﺍﳌﻼﻳﲔ ﺍﳌﻤﻠﻴﻨﺔ ﺃﻥ ﺗﺨﺮِﺝ ﺍﻟﻌﺸﺮﺍﺕ ﻣﻦ
ﺍﻟﻌﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ ﻫﻨﺎﻙ ،ﺣﱴ ﻳﺘﻮﻟﱠﻮﺍ ﺗﻮﺟﻴﻪ ﺍﳌﻼﻳﲔ ﺇﱃ ﺗﻌﺮﻳﻔﻬﻢ ﺑﺪﻳﻨﻬﻢ ﻭﺗﺮﺑﻴﺘﻬﻢ ﻋﻠﻰ ﻫﺬﺍ
)(1
ﺍﻹﺳﻼﻡ ،ﺃﻣﺎ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺍﳊﻜﻢ ،ﻓﻜﻞ ﻃﺎﺋﻔﺔ ﲢﺎﻭﻝ ﺃﻥ ﺗﺼﻞ ﺇﱃ ﺍﳊﻜﻢ ،ﰒ ﺗﺴﺘﻌﻤﻞ ﺍﻟﻘﻮﺓ ﰲ
ﺗﻨﻔﻴﺬ ﻗﺮﺍﺭﺍﺎ ﻭﻗﻮﺍﻧﻴﻨﻬﺎ ،ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﺣﻘﺎ ﺃﻭ ﺑﺎﻃﻼﹰ ،ﺍﻹﺳﻼﻡ ﻟﻴﺲ ﻛﺬﻟﻚ!
ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺷﻘﺮﺓ :ﻫﻮ ـ ﺷﻴﺨﻨـﺎ ﺑﺎﺭﻙ ﺍﷲ ﻓﻴﻜﻢ ﻭﰲ ﺍﻹﺧﻮﺍﻥ ﺃﻳﻀﹰﺎ ـ ﻳﺒﺪﻭ ﺃ ﱠﻥ ﺇﺧﻮﺍﻧﻨﺎ
ﰲ ﺍﳉﺰﺍﺋﺮ ﻫﻢ ﻳﺸﺒﻬﻮﻥ ﺇﱃ ﺣ ﺪ ﻛﺒﲑ ﰲ ﺃﻣﺮ ﻣﻦ ﺍﻷﻣﻮﺭ ﺃﻭ ﰲ ﻣﻌﻈﻢ ﺍﻷﻣﻮﺭ ﲨﺎﻋﺔ ﺍﻟﺘﺒﻠﻴﻎ ،ﰲ ﺟﻬﺔ ﺍﻟﱵ
ﻫﻲ ﻋﺪﻡ ﻭﺟﻮﺩ ﺍﻟﻌﻠﻤﺎﺀ!
ﲨﺎﻋﺔ ﺍﻟﺘﺒﻠﻴﻎ ﲨﺎﻋ ﹲﺔ ﻛﺜﲑﺓ ﺟﺪﺍ ،ﻫﻢ ﻳﻌﺪﻭﻥ ﺃﻳﻀﹰﺎ ﺑﺎﳌﻼﻳﲔ ،ﺇﺫﺍ ﺃﺭﺩﻧﺎ ﺃﻥ ﻧﻘﻮﻝ ﻋﻦ ﲨﺎﻋﺔ ﺍﻟﺘﺒﻠﻴﻎ
ﻼ ـ ﻳﻌﲏ ـ ﻟﻜﻦ ﻣﺎ ﻋﻨﺪﻫﻢ ﻋﻠﻤﺎﺀ ،ﻻ ﻳﻮﺟﺪ ﻋﻨﺪﻫﻢ ﻋﻠﻤﺎﺀ!
ﰲ ﺍﻟﻌﺎﱂ ،ﻳﻌﺪﻭﻥ ﺑﺎﳌﻼﻳﲔ ﻓﻌ ﹰ
ﺍﻟﻔﺮﻕ ﺑﲔ ﺇﺧﻮﺍﻧﻨﺎ ﰲ ﺍﳉﺰﺍﺋﺮ ﻭﺑﲔ ﺇﺧﻮﺍﻧﻨﺎ ﰲ ..ﻭﺑﲔ ﲨﺎﻋﺔ ﺍﻟﺘﺒﻠﻴﻎ ﺃ ﱠﻥ ﺇﺧﻮﺍﻧﻨﺎ ﰲ ﺍﳉﺰﺍﺋﺮ
ﻣﻠﺘﺰﻣﻮﻥ ﺑﺎﻟﻌﻤﻞ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ،ﻭﻓﻴﻬﻢ ﺍﻟﺪﻋﺎﺓ ،ﻭﻟﻜﻦ ﻫﺆﻻﺀ ﺍﻟﺪﻋﺎﺓ ـ ﺍﻟﺬﻳﻦ ﻫﻢ ﻃﺒﻌﹰﺎ ﺣﺮﻛﻮﺍ ﻫﺬﻩ
ﺍﳌﻼﻳﲔ ـ ﻳﻨﻘﺼﻬﻢ ﺍﻟﻌﻠﻢ ﺍﻟﺬﻱ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﺍﻟﻌﻠﻤﺎﺀ ،ﻣﺜﻞ ﻣﺎ ﺗﻔﻀﻞ ﺑﻪ ﺷﻴﺨﻨﺎ ﻭﻗﺎﻝ :ﺍﻷﻃﺒﺎﺀ،
ﺍﻟﺬﻳﻦ ﻳﻘﺪﻣﻮﻥ ﻟِﻬﺆﻻﺀ ﺍﻟﺪﻋﺎﺓ ،ﻳﻘﺪﻣﻮﻥ ﳍﻢ ﺍﻟﻌﻼﺝ ﺍﻟﺬﻱ ﳛﻤﻠﻮﻧﻪ ﻋﻨﺪﻣﺎ ﳜﺮﺟﻮﻥ ﻟﺪﻋﻮﺓ ﻫﺆﻻﺀ
ﺍﻷﻟﻮﻑ ﺃﻭ ﺍﳌﻼﻳﲔ ﺍﳌﻮﺟﻮﺩﺓ.
ﻓﻴﻪ ﻣﺴﺄﻟﺔ ﺃﺧﺮﻯ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺘﻨﺒﻬﻮﺍ ﳍﺎ ـ ﻳﺎ ﺇﺧﻮﺍﻥ ـ ﺃﻧﻪ ﺃﺣﻴﺎﻧﹰﺎ ﻳﺄﺗﻴﻜﻢ ﻣﻦ ﺍﳋﺎﺭﺝ ـ ﻳﻌﲏ ـ
ﺗﺴﺘﻀﻴﻔﻮﻢ ﻋﻨﺪﻛﻢ ،ﻭﻗﺪ ﻳ ﻐﺮﻛﻢ ﻛﻼﻣﻪ ﺃﻭ ﺷﻜﻠﹸﻪ ﺃﻭ ﺻﻮﺭﺗﻪ ﺃﻭ ﺣﺪﻳﺜﹸﻪ ﺃﻭ ﺩﻋﻮﺍﻩ؛ ﻷ ﱠﻥ ﻛﺜﲑﹰﺍ ِﻣﻤﻦ
ﻳﺄﺗﻮﻥ ﺇﱃ ﺍﳉﺰﺍﺋﺮ ﻭﻏﲑﻫﺎ ،ﺭﺑﻤﺎ ﻳﺪﻋﻮﻥ ﺩﻋﺎﻭﻯ ﺑﺎﻃﻠﺔ ،ﻭﻳﻠﺒِﺴﻮﻥ ﺃﻧﻔﺴﻬﻢ ﺛﻴﺎﺑﹰﺎ ﻟﻴﺴﺖ ﳍﻢ ﻋﻠﻰ
ﺍﻹﻃﻼﻕ ،ﺛﻴﺎﺏ ﻻ ﺗﺼﻠﺢ ﳍﻢ ﻭﻻ ﻳﺼﻠﺤﻮﻥ ﳍﺎ ﺃﺑﺪﺍﹰ ،ﻓﻬﺆﻻﺀ ﺍﳊﻘﻴﻘﺔ ـ ﺭﲟﺎ ﻳﺪﺧِﻠﻮﻥ ﺑﻌﺾ ﺍﻷﻓﻜﺎﺭ
) (1ﺃﻟﻴﺲ ﻫﺬﺍ ﻫﻮ ﺎﻳﺔ ﻛﻼﻡ ﺍﻟﺸﻴﺦ ﻭﺧﻼﺻﺘﻪ؟! ﻫﻮ ﻳﺮﻯ ﺃﻥ ﻻ ﺟﻬﺎﺩ ﻋﻠﻰ ﻣﻦ ﺳﺄﻟﻪ ﺍﳉﻬﺎﺩ ﻣﻦ ﺃﻫﻞ ﺍﳉﺰﺍﺋﺮ ﻳﻮﻣﻬﺎ ﺇ ﱠﻻ ﺟﻬﺎﺩ
ﺍﻟﻌﻠﻢ ،ﻭﻫﻢ ﻳﻘﻮﻟﻮﻥ :ﻗﺎﻝ ﻟﻨﺎ ﻋﺠﻠﻮﺍ ﺑﺎﳉﻬﺎﺩ ﺍﳌﺴﻠﱠﺢ! ﺍﻟﻠﱠﻬ ﻢ ﺇﻧﺎ ﻧﻌﻮﺫ ﺑﻚ ﻣﻦ ﺍﳍﻮﻯ!
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ﻟﺒﻌﺾ ﺍﻹﺧﻮﺍﻥ ﺍﳌﻮﺟﻮﺩﻳﻦ ﰲ ﺍﳉﺰﺍﺋﺮ ،ﻓﻴ ﺆﺛﱢﺮﻭﻥ ﻓﻴﻬﻢ ﺗﺄﺛﲑﹰﺍ ﻣﺒﺎﺷﺮﺍﹰ ،ﻭﻳﺘﺮﻛﻮﻥ ﺁﺛﺎﺭﹰﺍ ﻳﺤﺪِﺛﻮﻥ ﺎ ﻓﻴﻤﺎ
ﺑﻌﺪ ﻓﺘﻨ ﹰﺔ ﰲ ﺩﺍﺧﻞ ﺻﻔﻮﻑ ﺍﻹﺧﻮﺍﻥ ﻫﻨﺎﻙ.
ﺖ ﳍﻢ!
ﻭﻟﺬﻟﻚ ﻫﺆﻻﺀ ﻳﺤﺬﹶﺭﻭﻥ ﺃﺷ ﺪ ﺍﳊﹶﺬﺭ ،ﻭﻻ ﻳﻠﺘﻔ
ﻭﺍﻟﺬﻱ ﺃﺭﺟﻮﻩ ـ ﻃﺒﻌﹰﺎ ـ ﻟﻮ ﻛﺎﻥ ﺍﻷﺥ ﻋﻠﻲ ـ ﺟﺰﺍﻩ ﺍﷲ ﺧﲑﹰﺍ ـ ﺍﻷﺥ ﻋﻠﻲ ﺑﻦ ﺣﺎﺝ ﻟﻮ ﺃﻧﻪ
ﻋﻨﺪﻣﺎ ﺟﺎﺀ ﺇﱃ ﻫﻨﺎ ـ ﻳﻌﲏ ـ ﻣﻜﺚ ﻋﻨﺪﻧﺎ ﺃﻳﺎﻣﹰﺎ ﻭﻟﻴﺎﱄ ﻧﺘﺸﺎﻭﺭ ﻣﻌﻪ ﰲ ﺑﻌﺾ ﺍﳌﻮﺿﻮﻋﺎﺕ ﻟﻜﺎﻥ ﺭﲟﺎ
ـ ﻳﻌﲏ ـ ﺃﺧﺬ ﺑﻌﺾ ﺍﻷﺷﻴﺎﺀ ﺍﻟﱵ ﺗﻔﻴﺪ ﺍﻟﺪﻋﻮﺓ ﻫﻨﺎﻙ ﰲ ﺍﳉﺰﺍﺋﺮ ،ـ ﻳﻌﲏ ﻣﺜﻼ ـ ﺧﻠﱢﻴﲏ ﺃﻗﻮﻝ ﻟﻜﻢ
ﺷﻴﺌﹰﺎ:
ﺍﻷﺥ ﻋﻠﻲ ﺟﺎﺀ ﺇﱃ ﻫﻨﺎ ،ﻭﺟﻠﺲ ﻣﻊ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﺍﻟﺬﻳﻦ ﻻ ﻳ ﻤﺘﻮﻥ ﺇﱃ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﺼﺤﻴﺤﺔ
ﺑﺼﻠﺔ ﺑﺎﻹﻃﻼﻕ ،ﻭﻻ ﻳﻌﺮﻓﻮﻥ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﺇ ﱠﻻ ﺍﲰﻴﻬﻤﺎ ﻓﻘﻂ.
ﺃﻣﺎ ﺍﻟﻌﻤﻞ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻓﹶﺄﻣﺮ ﻫﺬﺍ ﺷﻲ ٌﺀ ﺑﻌﻴ ﺪ ﻋﻨﻬﻢ ،ﻓﺮﺑﻤﺎ ﻟﻘﻲ ﺑﻌﻀﻬﻢ ،ﻭﻫﺆﻻﺀ ﻳﺘﺤﺪﺛﻮﻥ ﻋﻦ
ﻣﻮﺿﻮﻉ ﺍﳉﻬﺎﺩ ﰲ ﻭﺳﻂ ﺍﳉﻤﺎﻫﲑ ﺍﻟﻐﻔﲑﺓ ،ﻭﻳﺪﻋﻮﻢ ﺇﱃ ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻭﺇﱃ ﻏﲑ ﺫﻟﻚ.
ﺤﺒﻨﺎ ﻟﻪ ﰲ ﺍﷲ ،ﻭﺑﺮﻏﺒﺘﻨﺎ ﺃﻥ ﻳﺴﺘﻘﻴﻢ ﺍﻷﻣ ﺮ ﰲ
ﺍﻷﺥ ﻋﻠﻲ ﺑﻦ ﺣﺎﺝ ،ﳓﻦ ﺣﺮﻳﺼﻮﻥ ﻛ ﱠﻞ ﺍﳊﺮﺹ ،ﻭِﺑ
ﺾ
ﺍﳉﺰﺍﺋﺮ ﻋﻠﻰ ﳓﻮ ﻣﺎ ﻧﺮﺟﻮ ﻣﻦ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺃﻥ ﻳﻜﻮﻥ ،ﻟﻮ ﺃﻧﻪ ﺍﻟﺘﻘﻰ ﺑﺎﻟﺸﻴﺦ ﻭﺟﻠﺴﻨﺎ ﻣﻌﻪ ﺑﻌ
ﺍﻟﻮﻗﺖ ﻭﲢﺪﺛﻨﺎ ﻟﻜﺎﻥ ﺭﺑﻤﺎ ﺃﻓﺎﺩ ﺑﻌﺾ ﺍﻷﺷﻴﺎﺀ ﺍﻟﱵ ﻣﻨﻌﺖ ﺃﻭ ﺣﺎﻟﺖ ﺩﻭﻥ ﳎﻴﺌﻜﻢ ﺃﻧﺘﻢ ـ ﻳﻌﲏ ﻻ
ﻣﺆﺍﺧﺬﺓ ـ ﺃﻧﺎ ﺍﻟﺬﻱ ﺃﻗﻮﻝ ﺃﻧﺎ ﺍﻵﻥ ﻳﻌﲏ ـ ﳎﻴﺌﻜﻢ ﻛﺎﻥ ﺍﺭﲡﺎﻻﹰ ،ﱂ ﻳﻜﻦ
ـ ﻳﻌﲏ ـ ﻣﺆﺳﺴﹰﺎ ﻋﻠﻰ ﺃﺳﺎﺱ ﻣﻦ ﺍﻟﻨﻈﺮ ﺍﻟﺪﻗﻴﻖ؛ ﻷ ﱠﻥ ﺍﻟﻨﻈ ﺮ ﺍﻟﺪﻗﻴﻖ ﻳﻘﺘﻀﻲ ﺃﻥ ﻧﻌﺮِﻑ ﺍﻷﺣﻮﺍﻝ ﺍﻟﱵ
ﲪﻠﺘﻨﺎ ـ ﻳﻌﲏ ﺣﻔﱠﺰﺗﻨﺎ ـ ﻋﻠﻰ ﺍﻲﺀ ﻣﻦ ﺍﳉﺰﺍﺋﺮ ﺇﱃ ﻫﻨﺎ.
ﺍﻵﻥ ـ ﻳﻌﲏ ـ ﻫﺬﻩ ﻣﺴﺄﻟﺔ ﳚﺐ ﺃﻥ ﺗﻜﻮﻥ ﻣﻮﺿﻊ ﲡﺮﺑﺔ ﻭﻧﻈﺮ ﰲ ﺣﻴﺎﺗﻜﻢ ﺃﻧﺘﻢ ،ﻭﺗﻨﻘﻠﻮﺎ ﺃﻳﻀﹰﺎ
)(1
ﻼ ﺃﻣﻴﻨﺎﹰ ،ﻭﺗﻌﺮﻓﻮﻧﻪ ﺣﻘﻴﻘﺔ ﻣﺎ ﺭﺃﻳﺘﻢ ،ﻭﺭﺑﻤﺎ ﻟﹶﻢ ﻳ ﺮ ﺷﻴﺌﹰﺎ ِﻣﻤﺎ ﺭﺃﻳﺘﻢ .
ﻟﻸﺥ ،ﻳﻌﲏ ﺗﻨﻘﻠﻮﻥ ﻧﻘ ﹰ
ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻷﻟﺒﺎﱐ :ﻋﻠﻰ ﻛ ﱢﻞ ﺣﺎﻝ ،ﺃﻧﺎ ﺃﹸﺫ ﱢﻛﺮﻙ ﺑﺄ ﱠﻥ ﺍﻟﺸﻴﺦ ﻋﻠﻴﺎ ﻭﻋﺪﻧﺎ ﺑﺄﻥ ﻳﻌﻮﺩ ،ﻣﺎ ﺃﺩﺭﻱ
ﺖ ﺣﺎﺿﺮﹰﺍ ﻭﺇ ﱠﻻ ﺑﻌﺪﻣﺎ ﺫﻫﺒﺖ؟ ﺃﻟﻴﺲ ﻛﺬﻟﻚ؟
ﻛﻨ
ﻭﻋﺪﻧﺎ ﺑﺄﻥ ﻳﻌﻮﺩ ﺇﻟﻴﻨﺎ؛ ﻟﻨﻪ ـ ﻣﻊ ﺍﻷﺳﻒ ـ ﻣﺎ ﺃﹸﺗﻴﺤﺖ ﻟﻨﺎ ﻓﺮﺻﺔ ﺟﻠﻮﺱ ﻃﻮﻳﻞ ،ﻭﻧﺘﺒﺎﺣﺚ ـ
ﻓﻴﻤﺎ ﺑﻌﻀﻨﺎ ﺍﻟﺒﻌﺾ ـ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﳌﺴﺎﺋﻞ ﺍﻟﱵ ﳛﺘﺎﺟﻬﺎ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﻜﺘﻠﺔ ﺍﳌﺒﺎﺭﻛﺔ ﻣﻦ ﺇﺧﻮﺍﻧﻨﺎ ﺍﻟﺴﻠﻔﻴﲔ
) (1ﺃﻳﻦ ﺍﻷﻣﺎﻧﺔ ﰲ ﺍﻟﻨﻘﻞ ،ﻭﻫﻢ ﻳﺤﺎﻭﻟﻮﻥ ﺑﻜ ﱢﻞ ﺣﻴﻠﺔ ﺇﻟﺼﺎﻕ ﻤﺔ ﻣﺎ ﺍﺭﺗﻜﺒﻮﺍ ﺑﺎﻟﺸﻴﺦ؟ ﻭﺇﱃ ﺍﷲ ﺍﳌﺸﺘﻜﻰ!
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)(1
. ﺍﳉﺰﺍﺋﺮﻳﲔ
ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺷﻘﺮﺓ :ﻭﺍﷲ! ﺇﺧﻮﺍﻧﻨﺎ ـ ﻳﺎ ﺷﻴﺨﻨﺎ ﻳﻌﲏ ـ ﻻ ﺑﺄﺱ ﺃﻳﻀﹰﺎ ﺣﱴ ﻟﻮ ﺩﻋﺎ ﺍﻷﻣ ﺮ ﺇﱃ ـ
ﻳﻌﲏ ـ ﺇﺫﺍ ﺍﺳﺘﻄﻌﻨﺎ ﺃﻥ ﻧﺬﻫﺐ ﺇﱃ ﺍﳉﺰﺍﺋﺮ ﻭﻧﻠﻘﹶﻰ ﺇﺧﻮﺍﻧﻨﺎ ﻫﻨﺎﻙ ،ﻫﺬﺍ ﻳﻜﻮﻥ ﻓﻴﻪ ﺧﲑ ﺇﻥ ﺷﺎﺀ ﺍﷲ.
ﺍﻟﺸﻴﺦ :ﻓﻬﻮ ﺑﻼ ﺷﻚ ،ﻟﻜﻦ ﺑﻴﻘﻮﻟﻮﺍ ﻋﻨﺪﻧﺎ ﰲ ﺍﻟﺸﺎﻡ )) :ﻣﺎ ﺑﻘﻲ ﰲ ﺍﻟ ﹶﻜﺮﻥ ﺇ ﱠﻻ ﺍﳊﻄﺐ ((.
ﻗﺎﻝ ﺍﻟﺸﻴﺦ :ﻓﻴﻪ ﻋﻨﺪﻙ ﺷﻲ ٌﺀ ﻏﲑﻩ؟
ﱠﰒ ﻛﺎﻥ ﺍﻟﻜﻼﻡ ﺣﻮﻝ ﺍﻻﺧﺘﻼﻁ ﰲ ﺍﻟﺪﺭﺍﺳﺔ.
ﱠﰒ ﺑﻌﺪﻩ ﻗﺎﻝ ﺍﻟﺴﺎﺋﻞ :ﻣﺎ ﺯﺍﻝ ﺳﺆﺍﻟﲔ ،ﺃﻭ ﹰﻻ :ﻓﻴﻪ ﺳﺆﺍﻝ ﺃﺻﻮﻝ ﺃﻭ ﺳﺆﺍﻝ :...
ﻣﺎ ﻫﻲ ﻧﺼﻴﺤﺘﻜﻢ ﻟﻠﺠﺒﻬﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻟﻺﻧﻘﺎﺫ ﻭﺗﺼﻞ ﺇﻟﻴﻬﻢ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﻭﺇﱃ ﺭﺟﺎﳍﺎ ،ﻭﺇﱃ ﺍﻟﺸﺒﺎﺏ
ﺍﳌﺴﻠﻢ ﰲ ﺍﳉﺰﺍﺋﺮ ،ﻭﺑﺎﺭﻙ ﺍﷲ ﻓﻴﻜﻢ؟
ﺍﻟﺸﻴﺦ :ﻭﻓﻴﻜﻢ ﺑﺎﺭﻙ ،ﻋﻠﻰ ﺿﻮﺀ ﻣﺎ ﺳﺒﻖ ﻣﻦ ﺍﻟﻜﻼﻡ ﻭﺍﻟﺒﻴﺎﻥ ﻣﺎ ﺃﻇ ﻦ ﻋﻨﺪﻱ ﺷﻲ ٌﺀ ﺟﺪﻳﺪ ﺃﹸﻗﺪﻣﻪ
ﺟﻮﺍﺑﹰﺎ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ،ﻟﻜﲏ ﹸﺃﳋﱢﺺ ،ﻓﺄﻗﻮﻝ :ﺃﻧﺎ ﺃﻧﺼﺢ ﺇﺧﻮﺍﻧﻨﺎ ﰲ ﺍﳉﺰﺍﺋﺮ ﻭﰲ ﻛ ﱢﻞ ﺍﻟﺒﻼﺩ ﺍﻹﺳﻼﻣﻴﺔ
ﺍﻟﺬﻳﻦ ﻗﻴﺾ ﺍﷲ ﳍﻢ ﻣﱰﻟﺔ ﻭﻣﻜﺎﻧﹰﺎ ﺑﲔ ﺇﺧﻮﺍﻢ ﺍﳌﺴﻠﻤﲔ ﺃﻥ ﻳﻌﻨﻮﺍ ﺑﺎﻟﻌﻠﻢ ،ﺑﺪﺭﺍﺳﺔ ﺍﻟﻌﻠﻢ ،ﻭﺃﻥ ـ ﻣﻊ
ﺍﻟﺰﻣﻦ ـ ﻳﺨﺮﺟﻮﻥ ﻋﻠﻤﺎﺀ ،ﻳﺘﻮﻟﱠﻮﻥ ﺗﻌﻠﻴﻢ ﺍﻟﺸﻌﺐ ﺍﳌﺴﻠﻢ ،ﻭﺑﺎﻟﺘﺎﱄ ﻧﻨﺼﺢ ﻫﺬﺍ ﺍﻟﺸﻌﺐ ﺍﳌﺴﻠﻢ .(( ...
ﻭﻫﻨﺎ ﺍﻧﻘﻄﻊ ﺍﻟﺸﺮﻳﻂ ،ﻭﺍﻧﺘﻬﺖ ﻣﺎﺩﺗﻪ.
ﻗﺎﻝ ﺟﺎﻣﻌﻪ ﻏﻔﺮ ﺍﷲ ﻟﻪ ﻭﻟﻮﺍﻟﺪﻳﻪ :ﻫﺬﺍ ﳏﺘﻮﻯ ﺍﻟﺸﺮﻳﻂ ﻣﻦ ﺃﻭﻟﻪ ﺇﱃ ﺁﺧﺮﻩ ﻓﻴﻤﺎ ﹸﳜ
ﺺ ﻣﺴﺄﻟﺔ
ﺍﳉﺰﺍﺋﺮ ،ﻓﺄﻳﻦ ﻣﺪﻋﻰ ﻣﻦ ﺍﺩﻋﻰ ﺃﻧﻪ ـ ﰲ ﲪﻠﻪ ﻟﻠﺴﻼﺡ ـ ﺗﺎﺑ ﻊ ﻟﻔﺘﻮﻯ ﺍﻟﺸﻴﺦ ﺍﻷﻟﺒﺎﱐ؟! ﺃﻳﻦ ﻫﻲ
ﺍﻟﺘﻘﻮﻯ ﺍﻟﱵ ﺎ ﺍﻟﻨﺼﺮ ﻋﻠﻰ ﺍﻷﻋﺪﺍﺀ؟ ﻭﺃﻳﻦ ﻫﻮ ﺍﻟﺼﺪﻕ ﺍﻟﺬﻱ ﺑﻪ ﺍﻟﻨﺠﺎﺓ ﺑﲔ ﻳﺪﻱ ﺭﺏ ﺍﻷﺭﺽ ﻭﺍﻟﺴﻤﺎﺀ؟
ﲔ{ ]ﺍﻟﺘﻮﺑﺔ .[119
ﷲ ﻭﻛﹸﻮﻧﻮﺍ ﻣ ﻊ ﺍﻟﺼﺎ ِﺩ ِﻗ
}ﻳﺎ ﹶﺃﻳﻬﺎ ﺍﻟﱠﺬِﻳ ﻦ ﺀﺍ ﻣﻨﻮﺍ ﺍﺗﻘﹸﻮﺍ ﺍ َ
) (1ﰒ ﺇ ﱠﻥ ﺍﻟﺸﻴﺦ ـ ﺭﲪﻪ ﺍﷲ ـ ﻃﻠﺐ ﻣﻨﺎ ﺃﻥ ﻧﺬﻛﱢﺮ ﻋﻠﻲ ﺑﻦ ﺣﺎﺝ ﺑﺎﳌﻮﻋﺪ ﻭﻫﻮ ﰲ ﺃﻳﺎﻡ ﺍﻹﺿﺮﺍﺏ ﻋﻦ ﺍﻟﻌﻤﻞ ﻓﻴﻤﺎ ﻳﺴﻤﻮﻧﻪ
ﺑـ )) :ﺇﺿﺮﺍﺏ ﺳﻨﺔ 1991ﻡ (( ،ﻓﺄﺑﻠﻐﻨﺎﻩ ﺍﳋﱪ ﻭﻟﻜﻦ ﱂ ﻳﺮﻓﻊ ﺑﻪ ﺭﺃﺳﹰﺎ!!
–124@åß@75@òzÐ
@µàîrÇ@åi@b–@åi@‡à«@òß(ýÈÛa@ôëbnÏ
ﻓﺘﻮﻯ ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺑﻦ ﺻﺎﱀ ﺍﻟﻌﺜﻴﻤﲔ
ﺑﻘﻴﺔ ﺍﻟﺴﻠﻒ ﺣﻔﻈﻪ ﺍﷲ
ﻋﻀﻮ ﻫﻴﺌﺔ ﻛﺒﺎﺭ ﺍﻟﻌﻠﻤﺎﺀ ﺑﺎﳌﻤﻠﻜﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ
ﻭﺇﻣﺎﻡ ﻭﺧﻄﻴﺐ ﺑﺎﳌﺴﺠﺪ ﺍﻟﻜﺒﲑ ﺑﻌﻨﻴﺰﺓ ﻭﺃﺳﺘﺎﺫ ﲜﺎﻣﻌﺔ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺑﻦ ﺳﻌﻮﺩ ﺍﻹﺳﻼﻣﻴﺔ ﻓﺮﻉ
ﺍﻟﻘﺼﻴﻢ
ﺳﺄﻟﺖ ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﺍﺑﻦ ﻋﺜﻴﻤﲔ ﻋﻦ ﻣﺴﺄﻟﺔ ﺍﳋﺮﻭﺝ ﻋﻠﻰ ﺍﳊﻜﺎﻡ ﻓﻘﺎﻝ:
ﺃﻭ ﹰﻻ :ﻻ ﳚﻮ ﺯ ﺍﳋﺮﻭ
ﺝ ﻋﻠﻰ ﺍﻷﺋِﻤﺔ ﻭﻣﻨﺎﺑﺬﺗﻬﻢ ﺇﻻ ﺣﲔ ﻳﻜﻔﺮﻭﻥ ﻛﻔﺮﹰﺍ ﺻﺮﳛﹰﺎ ﻟﻘﻮﻝ ﺍﻟﻨﱯ )) :
)(1
ﺇﻻ ﺃﻥ ﺗﺮﻭﺍ ﻛﻔﺮﹰﺍ ﺑﻮﺍﺣﹰﺎ (( ...ﺍﳊﺪﻳﺚ ﻣﺘﻔﻖ ﻋﻠﻴﻪ .
ﺛﺎﻧﻴﹰﺎ :ﺍﻟﻌﻠﻢ ﺑﻜﻔﺮﻫﻢ ،ﻭﺍﻟﻌﻠﻤﺎﺀ ﻫﻢ ﺍﻟﺬﻳﻦ ﻳﻘﺪﺭﻭﻧﻪ ،ﻭﺃﻧﺎ ﻻ ﹶﺃﻗﹾﺪﺭ ﻋﻠﻰ ﺃﻥ ﺃﺣﻜﻢ ﻋﻠﻰ
ﺣﻜﻮﻣﺎﺗﻜﻢ؛ ﻷﻧﻨِﻲ ﻻ ﺃﻋﺮﻓﻬﺎ ،ﻭﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺴﺎﺑﻖ )) :ﻋﻨﺪﻛﻢ ﻓﻴﻪ ﻣﻦ ﺍﷲ ﺑﺮﻫﺎﻥ ((.
)(2
ﺛﺎﻟﺜﹰﺎ :ﲢﻘﹼﻖ ﺍﳌﺼﻠﺤﺔ ﰲ ﺫﻟﻚ ﻭﺍﻧﺘﻔﺎﺀ ﺍﳌﻔﺴﺪﺓ ،ﻭﺗﻘﺪﻳﺮﻫﺎ ﻷﻫﻞ ﺍﻟﻌﻠﻢ ﺃﻳﻀﹰﺎ.
ﺭﺍﺑﻌﹰﺎ :ﺍﻟﻘﺪﺭﺓ ﻟﺪﻯ ﺍﳌﺴﻠﻤﲔ ﻋﻠﻰ ﺇﺯﺍﺣﺔ ﺍﳊﺎﻛﻢ ﺍﻟﻜﺎﻓﺮ.
ﰒ ﻗﺪﻡ ﻧﺼﻴﺤﺔ ﺫﻫﺒﻴﺔ ـ ﺣﻔﻈﻪ ﺍﷲ ـ ﻓﻘﺎﻝ ﻣﺎ ﻣﻌﻨﺎﻩ )) :ﻭﻋﻠﻰ ﻛﻞ ﺣﺎﻝ ،ﻓﻬﺬﺍ ﺍﻟﻜﻼﻡ ﻧﻈﺮﻱ؛
ﻷ ﹼﻥ ﺍﻟﻐﺎﻟﺐ ﺃ ﹼﻥ ﺍﻟﺸﻮﻛﺔ ﻭﺍﻟﻘﻮﺓ ﳍﺬﻩ ﺍﳊﻜﻮﻣﺎﺕ ،ﻭﺃﻧﺎ ﺃﻧﺼﺢ ﺑﺎﻟﺮﻭﻳﺔ ﻭﺍﻟﺪﻋﻮﺓ ﺑﺎﳊﻜﻤﺔ ﻭﺗﺮﻙ ﺍﻟﺪﺧﻮﻝ
ﺝ ﻋﻠﻰ ﻛﻔﺮ ﺍﳊﺎﻛﻢ ،ﻭﺃﻛﺜﺮ ﺍﻟﺜﻮﺍﺭ ﺍﻟﻴﻮﻡ ﻳﻌﻠﱢﻘﻮﻧﻪ ﻋﻠﻰ ﺍﳌﺼﻠﺤﺔ ﱯ ﻳﻌﻠﱢﻖ ﺍﳋﺮﻭ ﺾ ﻋﻠﻴﻪ ﺑﺎﻟﻨﻮﺍﺟﺬ ،ﻓﺈ ﱠﻥ ﺍﻟﻨ
) (1ﺗﺄﻣﻞ ﻫﺬﺍ ،ﻭ ﻋ
ﻭﺍﳌﻔﺴﺪﺓ ،ﻭﰲ ﻫﺬﺍ ﳐﺎﻟﻔ ﹲﺔ ﺻﺮﳛ ﹲﺔ ﻟﻠﺮﺳﻮﻝ .
ﻚ ﻋﻠﻰ ﺍﳋﺮﻭﺝ ،ﻓﺘﺪﺑﺮ ﺣﻜﻤ ﹶﺔ ﺝ ﻋﻠﻰ ﺍﳌﺼﻠﺤﺔ ﻭﺍﳌﻔﺴﺪﺓ ﹶﺃ ﻭ ﺷ ﱠﰒ ﺟﺮﺕ ﻋﺎﺩ ﹸﺓ ﺍﷲ ﰲ ﻫﺆﻻﺀ ﺃ ﱠﻥ ﻛ ﱠﻞ ﻣﻦ ﻋﻠﱠﻖ ﺍﳋﺮﻭ
ﺍﻟﺸﺮﻳﻌﺔ!
ﺕ ﻧﻘ ﹶﻞ ﺇﲨﺎﻉ ﻫﺆﻻﺀ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺜﻼﺛﺔ ﺍﻷﻛﺎﺑﺮ ـ ﺍﺑﻦ ﺑﺎﺯ ﻭﺍﻷﻟﺒﺎﱐ ﻭﺍﺑﻦ ﻋﺜﻴﻤﲔ ـ ﻭﻻ ﺑ ﺪ ﻣﻦ ﺗﺬﻛﲑ ﺍﻟﻘﺎﺭﺉ ﺑﺄﻧﲏ ﺗﻌﻤﺪ
ﻋﻠﻰ ﺗﻌﻠﻴﻖ ﺍﳋﺮﻭﺝ ﻋﻠﻰ ﺍﻟﻜﻔﺮ؛ ﺣﱴ ﻻ ﻳﻘﻮﻝ ﻗﺎﺋ ﹲﻞ ﻏﲑﻩ ،ﻭﻗﺪ ﻗﻴﻞ ﻣﻊ ﺍﻷﺳﻒ!
ﺝ ﻋﻠﻰ ﺍﻷﺋﻤﺔ ﻭﺇﻥ ﺑﻠﻐﻮﺍ ﰲ ﺍﻟﻈﻠﻢ ﺃﻱ ﻗﺎﻝ ﺍﻟﺸﻮﻛﺎﱐ ـ ﺭﲪﻪ ﺍﷲ ـ ﰲ ﺍﻟﺴﻴﻞ ﺍﳉﺮﺍﺭ ) )) :(556/4ﻻ ﳚﻮﺯ ﺍﳋﺮﻭ
ﻣﺒﻠﹶﻎ ،ﻣﺎ ﺃﻗﺎﻣﻮﺍ ﺍﻟﺼﻼﺓ ،ﻭﻟﹶﻢ ﻳﻈﻬﺮ ﻣﻨﻬﻢ ﺍﻟﻜﻔ ﺮ ﺍﻟﺒﻮﺍﺡ ،ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﻫﺬﺍ ﺍﳌﻌﲎ ﻣﺘﻮﺍﺗﺮﺓ؛ ﻭﻟﻜﻦ ﻋﻠﻰ ﺍﳌﺄﻣﻮﻡ
ﺃﻥ ﻳﻄﻴ ﻊ ﺍﻹﻣﺎ ﻡ ﰲ ﻃﺎﻋﺔ ﺍﷲ ﻭﻳﻌﺼﻴﻪ ﰲ ﻣﻌﺼﻴﺔ ﺍﷲ؛ ﻓﺈﻧﻪ ﻻ ﻃﺎﻋﺔ ﻟﻠﻤﺨﻠﻮﻕ ﰲ ﻣﻌﺼﻴﺔ ﺍﳋﺎﻟﻖ ((.
) (2ﺃﻱ ﺑﻌﺪ ﺍﻟﺘﺤﻘﱡﻖ ﻣﻦ ﺍﻟﺸﺮﻃﲔ ﺍﻟﺴﺎﺑﻘﲔ؛ ﻓﺈ ﱠﻥ ﺍﻟﻨﻈﺮ ﰲ ﺍﳌﺼﻠﺤﺔ ﻭﺍﳌﻔﺴﺪﺓ ﻭﻛﺬﺍ ﺍﻟﻘﺪﺭﺓ ،ﻛ ﱡﻞ ﺫﻟﻚ ﻻ ﳛ ﱡﻞ ﺇ ﱠﻻ ﺇﺫﺍ ﲢﻘﱠﻖ
ﺍﻟﺸﺮﻃﺎﻥ ﺍﻟﺴﺎﺑﻘﺎﻥ ،ﻓﺘﺬﻛﱠﺮ!
)(1
. ﰲ ﻫﺬﻩ ﺍﳌﻮﺍﺟﻬﺎﺕ ...ﺇﱁ ((
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@ @áČ èß@÷ßb‚@‡îÓ
ﺤﺪِﺛﻲ ﺍﻟﺜﻮﺭﺍﺕ ﺃﻥ ﻳﺪﺧﻠﻮﻫﺎ ﻣﻦ ﺑﺎﺏ ﺍﻟﺘﺼﻌﻴﺪ ﺍﻟﺴﻴﺎﺳﻲ ،ﻓﻤﺎ ﺗﻜﺎﺩ ﺗﻘﻮﻡ ﻓﺘﻨ ﹸﺔ ﺇﺭﺍﻗﺔ
ﺍﻟﻐﺎﻟﺐ ﻋﻠﻰ ﻣ
ﺝ ﻫﺬﺍ ﺍﻟﺒﺎﺏ
ﺐ ﻋﻠﻰ ﺍﳊﹸﺪﺛﺎﺀ ﰲ ﺃﺳﻨﺎﻢ ﻭﻋﻠﻤِﻬﻢ ﻭﻟﻮ
ﺍﻟﺪﻣﺎﺀ ﺇ ﱠﻻ ﻋﻠﻰ ﺃﻧﻘﺎﺽ ﺍﻟﺴﻴﺎﺳﺔ ،ﻭﹶﻟﻤﺎ ﻛﺎﻥ ﺍﻟﻐﺎﻟ
ﻣﻦ ﻏﲑ ﻴﺐ ﻭﻻ ﺗﻮﺭﻉ ﻓﺈ ﱠﻥ ﺍﻟﺸﻴ ﺦ ﺍﺷﺘﺮﻁ ﻓﻴﻤﻦ ﻳﻤﺎﺭﺱ ﺍﻟﺴﻴﺎﺳﺔ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺍﻟﺬﻳﻦ ﺑﻠﻐﻮﺍ
ﺩﺭﺟﺔ ﺍﻻﺳﺘﻨﺒﺎﻁ؛ ﺑﺪﻟﻴﻞ ﻗﻮﻟﻪ )) :ﺍﻟﺴﻴﺎﺳﺔ ﳍﺎ ﻗﻮﻡ ،ﻭﺍﻟﺪﻳﻦ ﻟﻪ ﻗﻮﻡ؛ ﻭﻗﺪ ﺃﺷﺎﺭ ﺍﷲ ﺇﱃ ﻫﺬﺍ ﰲ ﻗﻮﻟﻪ
ﻑ ﹶﺃﺫﹶﺍﻋﻮﺍ ِﺑ ِﻪ ﻭﹶﻟ ﻮ ﺭﺩﻭ ﻩ ﺇِﱃ ﺍﻟﺮﺳﻮ ِﻝ ﻭِﺇﻟﹶﻰ ﺃﹸﻭﻟِﻲ ﺍ َﻷ ﻣ ِﺮ
ﳋ ﻮ ِ
ﺗﻌﺎﱃ} :ﻭﺇﺫﹶﺍ ﺟﺎ َﺀ ﻫﻢ ﹶﺃ ﻣ ﺮ ِﻣ ﻦ ﺍ َﻷ ﻣ ِﻦ ﹶﺃ ِﻭ ﺍ ﹶ
ﺴﺘﻨِﺒﻄﹸﻮﻧ ﻪ ِﻣ ﻨ ﻬ ﻢ{ ] ...ﺍﻟﻨﺴﺎﺀ .[83
ِﻣﻨ ﻬ ﻢ ﹶﻟ ﻌ ِﻠ ﻤ ﻪ ﺍﻟﱠﺬِﻳ ﻦ ﻳ
)(2
. ﻭﻟﻴﺲ ﻗﻮﱄ ﻫﺬﺍ ﻓﺼﻞ ﺍﻟﺴﻴﺎﺳﺔ ﻋﻦ ﺍﻟﺪﻳﻦ ﺃﺑﺪﹰﺍ! ﺍﻟﺪﻳ ﻦ ﻧﻔﺴﻪ ﺳﻴﺎﺳﺔ ((
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@ @_ð‹öa§a@âbÄğäÛa@òèuaìŽàič@µàîrÇ@Žåia@‹flß>c@Ýç
)(3
: • ﻭﺳﺌﻞ ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﺍﺑﻦ ﻋﺜﻴﻤﲔ ﰲ ﺷﻮﺍﻝ )1414ﻫـ( ﻋﻤﺎ ﻳﺄﰐ
ﻭﻫﻞ ﻛﺬﻟﻚ ﺃﻧﻜﻢ ﻗﻠﺘﻢ ﺑﺎﺳﺘﻤﺮﺍﺭ ﺍﳌﻮﺍﺟﻬﺔ ﺿﺪ ﺍﻟﻨﻈﺎﻡ ﺑﺎﳉﺰﺍﺋﺮ؟
ﻓﺄﺟﺎﺏ )) :ﻣﺎ ﻗﻠﻨﺎ ﺑﺸﻲﺀ ﻣﻦ ﺫﻟﻚ! ((.
ﻗﺎﻝ ﺍﻟﺴﺎﺋﻞ :ﰲ ﺍﺷﺘﺪﺍﺩ ﻫﺬﻩ ﺍﳌﻀﺎﻳﻘﺎﺕ ﻫﻞ ﺗﺸﺮﻉ ﺍﳍﺠﺮﺓ ﺇﱃ ﺑﻼﺩ ﺍﻟﻜﻔﺮ؟
ﺐ ﺍﻟﺼﱪ؛ ﻷﻥ ﺍﻟﺒﻼﺩ ﺑﻼﺩ ﺇﺳﻼﻡ ،ﻳﻨﺎﺩﻯ ﺎ ﻟﻠﺼﻠﻮﺍﺕ ﻭﺗﻘﺎﻡ ﻓﻴﻬﺎ ﺍﳉﻤﻌﺔ ﻗﺎﻝ )) :ﺍﻟﻮﺍﺟ
)(4
ﻭﺍﳉﻤﺎﻋﺎﺕ ،ﻓﺎﻟﻮﺍﺟﺐ ﺍﻟﺼﱪ ﺣﱴ ﻳﺄﰐ ﺍﷲ ﺑﺄﻣﺮﻩ (( .
ﺖ ﻫﺬﻩ ﺍﻟﻔﺘﻮﻯ ﻋﻠﻰ ﺍﻟﺸﻴﺦ ﻭﺃﻗﺮﻫﺎ .ﺍﻧﻈﺮ :ﻛﺘﺎﰊ ﻣﺪﺍﺭﻙ ﺍﻟﻨﻈﺮ ﰲ ﺍﻟﺴﻴﺎﺳﺔ )ﺹ (19:ﻁ ـ ﺍﻟﺜﺎﻧﻴﺔ.
) (1ﻋﺮﺿ
) (2ﻣﻦ ﺷﺮﻳﻂ ﻣﺴﺠﻞ ﺑﺎﺳﻢ )) ﻟﻘﺎﺀ ﺃﰊ ﺍﳊﺴﻦ ﺍﳌﺄﺭﰊ ﻣﻊ ﺍﻟﺸﻴﺦ ﺍﺑﻦ ﺑﺎﺯ ﻭﺍﻟﺸﻴﺦ ﺍﺑﻦ ﻋﺜﻴﻤﲔ ((.
) (3ﻣﻦ ﺷﺮﻳﻂ ﲰﻌﻲ ﺑﻌﻨﻮﺍﻥ )) :ﻓﺘﺎﻭﻯ ﺍﻷﻛﺎﺑﺮ ﰲ ﻧﺎﺯﻟﺔ ﺍﳉﺰﺍﺋﺮ ((.
) (4ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﺍﻹﲰﺎﻋﻴﻠﻲ ﺍﳌﺘﻮﰱ ﺳﻨﺔ )371ﻫـ( ﰲ ﻛﺘﺎﺑﻪ )) ﺍﻋﺘﻘﺎﺩ ﺃﺋﻤﺔ ﺃﻫﻞ ﺍﳊﺪﻳﺚ (( )ﺹ )) :(76:ﻭﻳﺮﻭﻥ ﺍﻟﺪﺍ ﺭ
***
@ @pa‹çbľa@À@êaìnÏ
• ﺳﺌﻞ ﺃﻳﻀﹰﺎ ﰲ ﳏﺮﻡ )1416ﻫـ( ﻋﻤﺎ ﻳﺄﰐ:
ﻣﺎ ﻣﺪﻯ ﺷﺮﻋﻴﺔ ﻣﺎ ﻳﺴﻤﻮﻧﻪ ﺑﺎﻻﻋﺘﺼﺎﻡ ﰲ ﺍﳌﺴـﺎﺟــﺪ ﻭﻫﻢ ـ ﻛﻤﺎ ﻳﺰﻋﻤﻮﻥ ـ ﻳﻌﺘﻤﺪﻭﻥ
ﻋﻠﻰ ﻓﺘﻮﻯ ﻟﻜﻢ ﰲ ﺃﺣﻮﺍﻝ ﺍﳉﺰﺍﺋﺮ ﺳﺎﺑﻘﹰﺎ ﺃﻧﻬﺎ ﲡﻮﺯ ﺇﻥ ﱂ ﻳﻜﻦ ﻓﻴﻬﺎ ﺷﻐﺐ ﻭﻻ ﻣﻌﺎﺭﺿﺔ ﺑﺴﻼﺡ ﺃﻭ
ﺷِﺒﻬِﻪ ،ﻓﻤﺎ ﺍﳊﻜﻢ ﰲ ﻧﻈﺮﻛﻢ؟ ﻭﻣﺎ ﺗﻮﺟﻴﻬﻜﻢ ﻟﻨﺎ؟
ﻓﺄﺟﺎﺏ:
)) ﺃﻣﺎ ﺃﻧﺎ ،ﻓﻤﺎ ﺃﻛﺜﺮ ﻣﺎ ﻳ ﹾﻜﺬﹶﺏ ﻋﻠ ﻲ! ﻭﺃﺳﺄﻝ ﺍﷲ ﺃﻥ ﻳﻬﺪﻱ ﻣﻦ ﻛﺬﺏ ﻋﻠ ﻲ ﻭﺃ ﹼﻻ ﻳﻌﻮﺩ ﳌﺜﻠﻬﺎ.
ﺐ ﻣﻦ ﻗﻮﻡ ﻳﻔﻌﻠﻮﻥ ﻫﺬﺍ ﻭﱂ ﻳﺘﻔﻄﱠﻨﻮﺍ ﳌﺎ ﺣﺼﻞ ﰲ ﺍﻟﺒﻼﺩ ﺍﻷﺧﺮﻯ ﺍﻟﱵ ﺳﺎﺭ ﺷﺒﺎﺎ ﻋﻠﻰ ﻣﺜﻞ
ﻭﺍﻟﻌﺠ
ﻫﺬﺍ ﺍﳌﻨﻮﺍﻝ! ﻣﺎﺫﺍ ﺣﺼﻞ؟ ﻫﻞ ﺃﻧﺘﺠﻮﺍ ﺷﻴﺌﺎﹰ؟
ﺑﺎﻷﻣﺲ ﺗﻘﻮﻝ ﺇﺫﺍﻋﺔ ﻟﻨﺪﻥ :ﺇﻥ ﺍﻟﺬﻳﻦ ﻗﹸﺘﻠﻮﺍ ﻣﻦ ﺍﳉﺰﺍﺋﺮﻳﲔ ﰲ ﺧﻼﻝ ﺛﻼﺙ ﺳﻨﻮﺍﺕ ﺑﻠﻐﻮﺍ ﺃﺭﺑﻌﲔ
)(1
ﺃﻟﻔﹰﺎ! ﺃﺭﺑﻌﻮﻥ ﺃﻟﻔﹰﺎ!! ﻋﺪﺩ ﻛﺒﲑ ﺧﺴﺮﻫﻢ ﺍﳌﺴﻠﻤﻮﻥ ﻣﻦ ﺃﺟﻞ ﺇﺣﺪﺍﺙ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﻔﻮﺿﻰ!
ﻭﺍﻟﻨﺎﺭ ـ ﻛﻤﺎ ﺗﻌﻠﻤﻮﻥ ـ ﺃﻭﳍﺎ ﺷﺮﺍﺭﺓ ﰒ ﺗﻜﻮﻥ ﺟﺤﻴﻤﺎﹰ؛ ﻷﻥ ﺍﻟﻨﺎﺱ ﺇﺫﺍ ﻛﺮﻩ ﺑﻌﻀﻬﻢ ﺑﻌﻀﹰﺎ
ﻭﻛﺮﻫﻮﺍ ﻭﻻﺓ ﺃﻣﻮﺭﻫﻢ ﲪﻠﻮﺍ ﺍﻟﺴﻼﺡ ـ ﻣﺎ ﺍﻟﺬﻱ ﳝﻨﻌﻬﻢ؟ـ ﻓﻴﺤﺼﻞ ﺍﻟﺸﺮ ﻭﺍﻟﻔﻮﺿﻰ ...
)(2
ﻭﻗﺪ ﺃﻣﺮ ﺍﻟﻨﱯ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻣﻦ ﺭﺃﻯ ﻣﻦ ﺃﻣﲑﻩ ﺷﻴﺌﺎ ﻳﻜﺮﻫﻪ ﺃﻥ ﻳﺼﱪ ،ﻭﻗﺎﻝ)) :
)(3
ﻣﻦ ﻣﺎﺕ ﻋﻠﻰ ﻏﲑ ﺇﻣﺎﻡ ﻣﺎﺕ ﻣﻴﺘﺔ ﺟﺎﻫﻠﻴﺔ (( .
ﺩﺍ ﺭ ﺍﻹﺳﻼﻡ ﻻ ﺩﺍﺭ ﺍﻟﻜﻔﺮ ـ ﻛﻤﺎ ﺭﺃﺗﻪ ﺍﳌﻌﺘﺰﻟﺔ ـ ﻣﺎ ﺩﺍﻡ ﺍﻟﻨﺪﺍﺀ ﺑﺎﻟﺼﻼﺓ ﻭﺍﻹﻗﺎﻣﺔ ﻇﺎﻫﺮﻳﻦ ،ﻭﺃﻫﻠﻬﺎ ﳑﻜﱠﻨﲔ ﻣﻨﻬﺎ ﺁﻣﻨﲔ ((.
) (1ﻫﺬﺍ ﻗﺒﻞ ﺃﺭﺑﻊ ﺳﻨﻮﺍﺕ ،ﺃﻣﺎ ﺍﻟﻴﻮﻡ ﻓﻘﺪ ﺫﻛﺮﺕ ﺍﻹﺣﺼﺎﺋﻴﺎﺕ ﺍﻟﺮﲰﻴﺔ ﺃﻧﻬﺎ ﺯﺍﺩﺕ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻌﺪﺩ ﺛﻼﺙ ﻣﺮﺍﺕ ،ﻭﺍﷲ ﺃﻋﻠﻢ
ِﺑﻤﻦ ﻟﹶﻢ ﻳﻌﺮﻑ ﻋﻨﻪ ﺧﱪ ،ﻭﻻ ﻭﺟﺪ ﻟﻪ ﺃﺛﺮ!
ﱯ )) :ﻣﻦ ﺭﺃﻯ ﻣﻦ ﺃﻣﲑﻩ ﺷﻴﺌﹰﺎ ﻳﻜﺮﻫﻪ ﻓﻠﹾﻴﺼﺒِﺮ ﻋﻠﻴﻪ؛ ﻓﺈﻧﻪ ﻣﻦ ﻓﺎﺭﻕ ﺍﳉﻤﺎﻋ ﹶﺔ ﺷﱪﹰﺍ ﻓﻤﺎﺕ ﺇﻻﱠ ﻣﺎﺕ ﻣﻴﺘﺔ ) (2ﻳﺮﻳﺪ ﻗﻮﻝ ﺍﻟﻨ
ﺟﺎﻫﻠﻴﺔ (( ،ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ) ،(7054ﻭﻣﺴﻠﻢ ) (1849ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ.
ﺚ ﺬﺍ ﺍﳌﻌﲎ )) :ﻭﻫﺬﺍ ﻲ ﻋﻦ ﺍﳋﺮﻭﺝ ﻋﻠﻰ ﺍﻟﺴﻠﻄﺎﻥ ﻭﺇﻥ ﻋﺼﻰ (( .ﻣﻨﻬﺎﺝ ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ـ ﺭﲪﻪ ﺍﷲ ـ ﻋﻘﺐ ﺣﺪﻳ ٍ
ﺍﻟﺴﻨﺔ ).(394/3
) (3ﺭﻭﺍﻩ ﺃﲪﺪ ) ،(96/4ﻭﺍﺑﻦ ﺃﰊ ﻋﺎﺻﻢ ﰲ ﺍﻟﺴﻨﺔ ) ،(1057ﻭﺃﺑﻮ ﻳﻌﻠﻰ ) ،(7357ﻭﺍﺑﻦ ﺣﺒﺎﻥ ) ،(4573ﻭﺍﻟﻄﱪﺍﱐ
) (769/19ﻣﻦ ﺣﺪﻳﺚ ﻣﻌﺎﻭﻳﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ،ﻭﻫﻮ ﺻﺤﻴﺢ.
ﺍﻟﻮﺍﺟﺐ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﻨﺼﺢ ﺑﻘﺪﺭ ﺍﳌﺴﺘﻄﺎﻉ ،ﺃﻣﺎ ﺃﻥ ﻧﻈﹾﻬﺮ ﺍﳌﺒﺎﺭﺯﺓ ﻭﺍﻻﺣﺘﺠﺎﺟﺎﺕ ﻋﻠﹶﻨﹰﺎ ﻓﻬﺬﺍ
ﺧﻼﻑ ﻫﺪﻱ ﺍﻟﺴﻠﻒ ،ﻭﻗﺪ ﻋﻠﻤﺘﻢ ﺍﻵﻥ ﺃﻥ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻻ ﺗ ﻤﺖ ﺇﱃ ﺍﻟﺸﺮﻳﻌﺔ ﺑﺼﻠﺔ ﻭﻻ ﺇﱃ
ﺍﻹﺻﻼﺡ ﺑﺼﻠﺔ ،ﻣﺎ ﻫﻲ ﺇﻻ ﻣﻀﺮﺓ ...
)(1
،ﻗﺘﻞ ﲨﻌﹰﺎ ﻣﻦ ﺍﳋﻠﻴﻔﺔ ﺍﳌﺄﻣﻮﻥ ﻗﹶﺘﻞ ﻣِﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺬﻳﻦ ﱂ ﻳﻘﻮﻟﻮﺍ ﺑﻘﻮﻟﻪ ﰲ ﺧﻠﹾﻖ ﺍﻟﻘﺮﺁﻥ
ﺱ ﻋﻠﻰ ﺃﻥ ﻳﻘﻮﻟﻮﺍ ﺬﺍ ﺍﻟﻘﻮﻝ ﺍﻟﺒﺎﻃﻞ ،ﻣﺎ ﲰﻌﻨﺎ ﻋﻦ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻭﻏﲑﻩ ﻣﻦ ﺍﻷﺋﻤﺔ
ﺍﻟﻌﻠﻤﺎﺀ ﻭﺃﺟﱪ ﺍﻟﻨﺎ
ﺃﻥ ﺃﺣﺪﹰﺍ ﻣﻨﻬﻢ ﺍﻋﺘﺼﻢ ﰲ ﺃﻱ ﻣﺴﺠﺪ ﺃﺑﺪﺍﹰ ،ﻭﻻ ﲰﻌﻨﺎ ﺃﻢ ﻛﺎﻧﻮﺍ ﻳﻨﺸﺮﻭﻥ ﻣﻌﺎﻳﺒﻪ ﻣﻦ ﺃﺟﻞ ﺃﻥ ﻳﺤﻤﻞ
)(2
ﺱ ﻋﻠﻴﻪ ﺍﳊﻘﺪ ﻭﺍﻟﺒﻐﻀﺎﺀ ﻭﺍﻟﻜﺮﺍﻫﻴﺔ . ...
ﺍﻟﻨﺎ
ﺚ ﲟﻌﻨﺎﻩ ﰲ ﺍﻟﺒﺨﺎﺭﻱ ) ،(7054ﻭﻣﺴﻠﻢ ) 1848ـ (1851ﻭﻏﲑﳘﺎ. ﻭﻭﺭﺩﺕ ﺃﺣﺎﺩﻳ ﹸ
) (1ﺍﻟﻘﻮﻝ ﺑﺄ ﱠﻥ )ﺍﻟﻘﺮﺁﻥ ﳐﻠﻮﻕ( ﻛﻔ ﺮ ﺃﻛﱪ ﺑﺈﲨﺎﻉ ﺍﻟﺴﻠﻒ .ﺍﻧﻈﺮ :ﻛﺘﺎﺏ ﺍﻟﺸﺮﻳﻌﺔ ﻟﻶﺟﺮﻱ ) 489/1ـ .(550
) (2ﻗﺪ ﻛﺎﻥ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ـ ﺭﲪﻪ ﺍﷲ ـ ﻳﻌﺬﱠﺏ ﻭﻳﺴﺠﻦ ﻣﻦ ﺃﺟﻞ ﺃﻥ ﻳﻘﻮﻝ ﻛﻠﻤ ﹶﺔ ﺍﻟﻜﻔﺮ ﺍﻟﺴﺎﺑﻘﺔ ،ﻭﻛﺎﻥ ﻣﻊ ﺫﻟﻚ ﻳﺤﺮﻡ
ﻼ ﹸﻝ ﰲ ﺍﻟﺴﻨﺔ ﺝ ﻋﻠﻰ ﻣﻦ ﻋﺬﱠﺑﻪ ﰲ ﺫﻟﻚ ،ﺭﻭﻯ ﺣﻨﺒﻞ ﺑﻦ ﺇﺳﺤﺎﻕ ﰲ ﳏﻨﺔ ﺍﻹﻣﺎﻡ ﺃﲪﺪ )ﺹ 70:ـ ،(72ﻭﺍﳋ ﱠ ﺍﳋﺮﻭ
) (90ﺑﺴﻨﺪ ﺻﺤﻴﺢ ،ﻗﺎﻝ ﺣﻨﺒﻞ )) :ﰲ ﻭﻻﻳﺔ ﺍﻟﻮﺍﺛﻖ ﺍﺟﺘﻤﻊ ﻓﻘﻬﺎ ُﺀ ﺑﻐﺪﺍﺩ ﺇﱃ ﺃﰊ ﻋﺒﺪ ﺍﷲ )ﺃﻱ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ( :ﺃﺑﻮ ﺑﻜﺮ
ﺖ ﳍﻢ ،ﻓﻘﺎﻟﻮﺍ :ﻳﺎ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ!
ﺑﻦ ﻋﺒﻴﺪ ﻭﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﻠﻲ ﺍﳌﻄﺒﺨﻲ ﻭﻓﻀﻞ ﺑﻦ ﻋﺎﺻﻢ ،ﻓﺠﺎﺅﻭﺍ ﺇﱃ ﺃﰊ ﻋﺒﺪ ﺍﷲ ،ﻓﺎﺳﺘﺄﺫﻧ
ﻫﺬﺍ ﺍﻷﻣﺮ ﻗﺪ ﺗﻔﺎﻗﻢ ﻭﹶﻓﺸﺎ ـ ﻳﻌﻨﻮﻥ ﺇﻇﻬﺎﺭﻩ ﳋﻠﻖ ﺍﻟﻘﺮﺁﻥ ﻭﻏﲑ ﺫﻟﻚ ـ ﻓﻘﺎﻝ ﳍﻢ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ :ﻓﻤﺎ ﺗﺮﻳﺪﻭﻥ؟ ﻗﺎﻟﻮﺍ :ﺃ ﹾﻥ
ﻧﺸﺎ ِﻭﺭﻙ ﰲ ﺃﻧﺎ ﻟﺴﻨﺎ ﻧﺮﺿﻰ ﺑﺈ ﻣﺮﺗﻪ ﻭﻻ ﺳﻠﻄﺎﻧﻪ ،ﻓﻨﺎﻇﺮﻫﻢ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺳﺎﻋﺔ ،ﻭﻗﺎﻝ ﳍﻢ :ﻋﻠﻴﻜﻢ ﺑﺎﻟﻨﻜﺮﺓ ﺑﻘﻠﻮﺑﻜﻢ ﻭﻻ
ﺸﻘﱡﻮﺍ ﻋﺼﺎ ﺍﳌﺴﻠﻤﲔ ﻭﻻ ﺗﺴﻔِﻜﻮﺍ ﺩﻣﺎﺀَﻛﻢ ﻭﺩﻣﺎ َﺀ ﺍﳌﺴﻠﻤﲔ ﻣﻌﻜﻢ ،ﺍﻧﻈﺮﻭﺍ ﰲ ﻋﺎﻗﺒﺔ ﺃﻣﺮِﻛﻢ، ﲣﻠﻌﻮﺍ ﻳﺪﹰﺍ ﻣﻦ ﻃﺎﻋﺔ ،ﻭﻻ ﺗ
ﻭﺍﺻﱪﻭﺍ ﺣﺘﻰ ﻳﺴﺘﺮﻳﺢ ﺑﺮ ﺃﻭ ﻳﺴﺘﺮﺍﺡ ﻣﻦ ﻓﺎﺟﺮ ،ﻭﺩﺍﺭ ﰲ ﺫﻟﻚ ﺍﻟﻜﻼﻡ ﻛﺜﲑ ﻟﹶﻢ ﺃﺣﻔﻈﻪ ،ﻭﻣﻀﻮﺍ.
ﺐ
ﷲ ﺍﻟﺴﻼﻣ ﹶﺔ ﻟﻨﺎ ﻭﻷﻣﺔ ﳏﻤﺪ ،ﻭﻣﺎ ﺃﺣ ﺖ ﺃﻧﺎ ﻭﺃﰊ ﻋﻠﻰ ﺃﰊ ﻋﺒﺪ ﺍﷲ ﺑﻌﺪ ﻣﺎ ﻣﻀﻮﺍ ،ﻓﻘﺎﻝ ﺃﰊ ﻷﰊ ﻋﺒﺪ ﺍﷲ :ﻧﺴﺄﻝ ﺍ َ ﻭﺩﺧﻠ
ﻑ ﺍﻵﺛﺎﺭ ﺍﻟﱵ ﻷﺣ ٍﺪ ﺃﻥ ﻳﻔﻌﻞ ﻫﺬﺍ ،ﻭﻗﺎﻝ ﺃﰊ :ﻳﺎ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ! ﻫﺬﺍ ﻋﻨﺪﻙ ﺻﻮﺍﺏ ـ ﻳﻌﲏ ﺍﳋﺮﻭﺝ ـ؟ ﻗﺎﻝ :ﻻ! ﻫﺬﺍ ﺧﻼ
ﱯ )) :ﺇﻥ ﺿﺮﺑﻚ ﻓﺎﺻﺒِﺮ ﻭﺇﻥ ..ﻭﺇﻥ ...ﻓﺎﺻﱪ ((] ،ﺭﻭﺍﻩ ﺃﲪﺪ ﺃﹸﻣﺮﻧﺎ ﻓﻴﻬﺎ ﺑﺎﻟﺼﱪ ،ﱠﰒ ﺫﻛﺮ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﻗﺎﻝ :ﻗﺎﻝ ﺍﻟﻨ
) ،(403/5ﻭﻣﺴﻠﻢ ) [(1847ﻓﺄﻣﺮ ﺑﺎﻟﺼﱪ .(( ...ﺍﻫـ ﻛﻼﻡ ﺃﲪﺪ.
ﻆ ﺍﻟﻨﻔﺲ ﰲ ﺍﻻﻧﺘﻘﺎﻡ ﳍﺎ ،ﻣﻊ ﺃﻧﻪ ـ ﺗﺄﻣﻞ ﻫﺬﺍ ﺍﻟﻨﻔﹶﺲ ﺍﻟﻨﻮﺭﺍﱐ ،ﻭﻫﺬﻩ ﺍﳌﺘﺎﺑﻌﺔ ﺍﶈﻀﺔ ﻷﺣﺎﺩﻳﺚ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻧﺴﻴﺎﻥ ﺣ ﱢ
ﺭﲪﻪ ﺍﷲ ـ ﺩﻋﻲ ﻟﻠﻜﻔﺮ ﺍﻷﻛﱪ ،ﺑﻞ ﺳﺠﻦ ﻭﺿﺮﺏ ﺑﺴﺒﺐ ﺇﺑﺎﺋﻪ!!
ﻓﺄﻳﻦ ﻫﺬﺍ ﺍﻹﺧﻼﺹ ﻋﻨﺪ ﻫﺆﻻﺀ ﺍﻷﻭﺑﺎﺵ ﻣﻦ )ﺍﳊﺮﻛﻴﲔ( ﺍﻟﺬﻳﻦ ﻳﺘﺤﺮﻛﻮﻥ ﺑﻐﲑ ﻧﺼﻮﺹ ﺍﻟﺸﺮﻉ ،ﻭﻳﻨﺘﺼﺮﻭﻥ ﻷﻧﻔﺴﻬﻢ
ﻭﻳﺘﻈﺎﻫﺮﻭﻥ ﺑﺎﻟﻐﲑﺓ ﻋﻠﻰ ﺍﻟﺪﻳﻦ؟!
ﺇﻧﻤﺎ ﺍﻟﻐﲑﺓ ﻋﻠﻰ ﺍﻟﺪﻳﻦ ﺑﺎﻟﺘﺰﺍﻡ ﻧﺼﻮﺻﻪ ﻭﺍﻟﻮﻗﻮﻑ ﻋﻨﺪ ﺃﺣﻜﺎﻣﻪ.
ﺐ ﺍﻟﻌﺠﺎﺏ ﺃ ﱠﻥ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ـ ﺭﲪﻪ ﺍﷲ ـ ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﻨﻬﻰ ﻋﻦ ﺍﳋﺮﻭﺝ ﻋﻠﻰ ﺍﻷﺋﻤﺔ ﻛﺎﻥ ﻳﺤﺮﺽ ﻋﻠﻰ ﻭﺍﻟﻌﺠ
ﺤ ﺢ ﺑﻌﻀﻬﺎ ﺑﻌﻀﺎﹰ ،ﻣﻨﻬﺎ ﺭﻭﺍﻳﺔ ﺣﺴﲔ ﺍﻟﺼﺎﺋﻎﻼ ﹸﻝ ﰲ ﺍﻟﺴﻨﺔ ) 115ـ (119ﺑﺄﺳﺎﻧﻴﺪ ﻳﺼ ﻗﺘﺎﻝ ﺍﳋﺎﺭﺟﲔ ،ﻓﻘﺪ ﺭﻭﻯ ﺍﳋ ﱠ
ﺣﻴﺚ ﻗﺎﻝ )) :ﹶﻟﻤﺎ ﻛﺎﻥ ﺃﻣ ﺮ ﺑﺎﺑِﻚ )ﺃﻱ ﺍﻟﺬﻱ ﺧﺮﺝ ﻋﻠﻰ ﺑﲏ ﺍﻟﻌﺒﺎﺱ( ﺟﻌﻞ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﻳﺤﺮﺽ ﻋﻠﻰ ﺍﳋﺮﻭﺝ ﺇﻟﻴﻪ،
ﻭﻛﺘﺐ ﻣﻌﻲ ﻛﺘﺎﺑﹰﺎ ﺇﱃ ﺃﰊ ﺍﻟﻮﻟﻴﺪ ﻭﺇﱃ ﺍﻟﺒﺼﺮﺓ ﻳﺤﺮﺿﻬﻢ ﻋﻠﻰ ﺍﳋﺮﻭﺝ ﺇﱃ ﺑﺎﺑﻚ ((.
ﳋﺮﻣﻲ ﻫﺬﺍ ﺧﺮﺝ ﻋﻠﻰ ﺍﳌﺄﻣﻮﻥ ﻭﺍﳌﻌﺘﺼﻢ ،ﻭﳘﺎ ﺍﻟﻠﺬﺍﻥ ﺍﻣﺘﺤﻨﺎ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺍﻣﺘﺤﺎﻧﹰﺎ ﺷﺪﻳﺪﹰﺍ ﻭﺃﻋﺠﺐ ﺍﻟﻌﺠﺎﺏ ﺃ ﱠﻥ ﺑﺎﺑﻚ ﺍ ﹸ
ﻭﻋﺬﱠﺑﺎﻩ ﻋﺬﺍﺑﹰﺎ ﻧﻜﺮﺍﹰ ،ﻓﻠﻢ ﳝﻨﻌﻪ ﺍﻧﺘﺼﺎﺭﻩ ﻟﻨﻔﺴﻪ ﻣﻦ ﺍﻻﻧﻘﻴﺎﺩ ﻟﻠﺤﻖ؛ ﻷﻧﻪ ﻻ ﻣﻬﺮﺏ ِﻟﻤﻨﺸﺪ ﺍﳊ ﻖ ﻣﻦ ﺍﻟﺘﺤﺎﻛﻢ ﺇﱃ ﺍﻟﻜﺘﺎﺏ
ﻭﺍﻟﺴﻨﺔ.
ﻓﺘﺪﺑﺮ ﻴﻪ ﻋﻦ ﺍﳋﺮﻭﺝ ﻋﻤﻦ ﺩﻋﺎﻩ ﺇﱃ ﺍﻟﻜﻔﺮ ﻭﺳﺨﺮ ﺳﻠﻄﺎﻧﻪ ﻟﻠﺪﻓﺎﻉ ﻋﻨﻪ ﻭﻋﺬﱠﺑﻪ ﻓﻴﻪ ،ﻭﹶﻟﻤﺎ ﻇﻬﺮ ﻣﻦ ﻳﺨﺮﺝ ﻋﻠﻴﻬﻢ ﻟﹶﻢ
ﻳﺴﺘﻨﻜﻒ ﺃﻥ ﻳﻜﻮﻥ ﻭﺍﺣﺪﹰﺍ ﻣﻦ ﺍﻟﺮﻋﻴﺔ ،ﺑﻞ ﻣﺤﺮﺿﹰﺎ ﻋﻠﻰ ﻗﺘﺎﻝ ﺍﳋﺎﺭﺝ ﻋﻠﻰ ﺍﻟﺬﻳﻦ ﻋﺬﱠﺑﻮﻩ ﻣﻦ ﺫﻭﻱ ﺍﻟﺴﻠﻄﺎﻥ!!
ﻓﺘﺪﺑﺮ ﻫﺬﺍ ﻟﺘﺪﺭﻙ ِﻋﺰﺓ ﺍﻹﺧﻼﺹ ،ﻭﺍﻷﻣﺮ ﷲ!
ﻼ ﹸﻝ ﰲ ﺍﻟﺴﻨﺔ ) (120ﺑﺴﻨﺪ ﺑﻞ ﻛﺎﻥ ـ ﺭﲪﻪ ﺍﷲ ـ ﻳﺮﻯ ﺃ ﱠﻥ ﻗﺘﺎ ﹶﻝ ﺍﳋﺎﺭﺟﲔ ﹶﺃ ﻭﻟﹶﻰ ﻣﻦ ﻏﺰ ِﻭ ﺍﻟﻜﻔﺎﺭ؛ ﻓﻘﺪ ﺭﻭﻯ ﺍﳋ ﱠ
ﳋ ﺮﻣﻴﺔ
ﺖ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ :ﺍﻟﺮﺟ ﹸﻞ ﺇﺫﺍ ﺃﺭﺍﺩ ﺍﻟﻐﺰﻭ ،ﻭﻛﺎﻥ ﺇﺫ ﺫﺍﻙ ﺍ ﹸ ﺻﺤﻴﺢ ﻋﻦ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﲪﺎﺩ ﻗﺎﻝ )) :ﺳﺄﻟ
ﺐ ﺇﻟﻴﻚ؟ ﻗﺎﻝ :ﻭﺃﻳﻦ ﻣﺴﻜﻦ ﺍﻟﺮﺟﻞ؟ ﻗﻠﺖ :ﰲ ﻫﺬﻩ ﻱ ﺍﻟﻮﺟﻬﺘﲔ ﺃﺣ ﳋﺮﻣﻲ ﺍﳋﺎﺭﺟﻲ( ﻗﻠﺖ :ﻓﺈﱃ ﺃ )ﺃﻱ ﺃﺗﺒﺎﻉ ﺑﺎﺑﻚ ﺍ ﹸ
ﳋﺮﻣﻴﺔ (( ،ﻳﻌﲏ ﺃﺷﺎﺭ ﻋﻠﻴﻪ ﺑﻘﺘﺎﻝ ﻫﺆﻻﺀ ﺍﳋﺎﺭﺟﲔ ،ﻓﺘﺪﺑﺮ! ﺍﳌﺪﻳﻨﺔ ،ﻭﺃﺷﺎﺭ ﳓﻮ ﺍ ﹸ
ﻗﺎﻝ ﺍﻟﻌﻼﱠﻤﺔ ﳏﻤﺪ ﺍﻷﻣﲔ ﺍﻟﺸﻨﻘﻴﻄﻲ ـ ﺭﲪﻪ ﺍﷲ ـ ﰲ ﺃﺿﻮﺍﺀ ﺍﻟﺒﻴﺎﻥ ) 57/1ـ :(58
ﻚ ﻓﻴﻪ ﺃﻧﻪ ﻻ ﳚﻮﺯ ﺍﻟﻘﻴﺎﻡ ﻋﻠﻴﻪ ﺇ ﱠﻻ ﺇﺫﺍ ﺍﺭﺗﻜﺐ ﻛﻔﺮﹰﺍ ﺑﻮﺍﺣﹰﺎ ﻋﻠﻴﻪ ﻣﻦ ﺍﷲ ﺑﺮﻫﺎﻥ ،(( ...ﰒ ﺳﺎﻕ )) ﻭﺍﻟﺘﺤﻘﻴﻖ ﺍﻟﺬﻱ ﻻ ﺷ
ﺍﻷﺣﺎﺩﻳﺚ ﰲ ﺍﻟﺒﺎﺏ ،ﻭﻗﺎﻝ ) 58/1ـ )) :(59ﻭﺍﻷﺣﺎﺩﻳﺚ ﰲ ﻫﺬﺍ ﻛﺜﲑﺓ ،ﻓﻬﺬﻩ ﺍﻟﻨﺼﻮﺹ ﺗﺪ ﱡﻝ ﻋﻠﻰ ﻣﻨﻊ ﺍﻟﻘﻴﺎﻡ ﻋﻠﻴﻪ،
ﻭﻟﻮ ﻛﺎﻥ ﻣﺮﺗﻜﺒﹰﺎ ِﻟﻤﺎ ﻻ ﳚﻮﺯ ،ﺇ ﱠﻻ ﺇﺫﺍ ﺍﺭﺗﻜﺐ ﺍﻟﻜﻔ ﺮ ﺍﻟﺼﺮﻳﺢ ﺍﻟﺬﻱ ﻗﺎﻡ ﺍﻟﱪﻫﺎﻥ ﺍﻟﺸﺮﻋ ﻲ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﻭﺳﻨﺔ ﺭﺳﻮﻟﻪ
ﺃﻧﻪ ﻛﻔﺮ ﺑﻮﺍﺡ ،ﺃﻱ ﻇﺎﻫﺮ ﺑﺎ ٍﺩ ﻻ ﹶﻟﺒﺲ ﻓﻴﻪ.
ﻭﻗﺪ ﺩﻋﺎ ﺍﳌﺄﻣﻮ ﹸﻥ ﻭﺍﳌﻌﺘﺼ ﻢ ﻭﺍﻟﻮﺍﺛ ﻖ ﺇﱃ ﺑﺪﻋﺔ ﺍﻟﻘﻮﻝ )ﲞﻠﻖ ﺍﻟﻘﺮﺁﻥ( ،ﻭﻋﺎﻗﺒﻮﺍ ﺍﻟﻌﻠﻤﺎ َﺀ ﻣﻦ ﺃﺟﻠﻬﺎ ﺑﺎﻟﻘﺘﻞ ﻭﺍﻟﻀﺮﺏ ﻭﺍﳊﺒﺲ
ﻭﺃﻧﻮﺍﻉ ﺍﻹﻫﺎﻧﺔ ،ﻭﻟﹶﻢ ﻳﻘﹸﻞ ﺃﺣ ﺪ ﺑﻮﺟﻮﺏ ﺍﳋﺮﻭﺝ ﻋﻠﻴﻬﻢ ﺑﺴﺒﺐ ﺫﻟﻚ ،ﻭﺩﺍﻡ ﺍﻷﻣ ﺮ ﺑﻀﻊ ﻋﺸﺮﺓ ﺳﻨﺔ ،ﺣﱴ ﻭﻟِﻲ ﺍﳌﺘ ﻮﻛﱢﻞ
ﺴﻨﺔ ((.
ﺍﳋﻼﻓﺔﹶ ،ﻓﺄﺑﻄﻞ ﺍﳌِﺤﻨﺔﹶ ،ﻭﺃﻣﺮ ﺑﺈﻇﻬﺎﺭ ﺍﻟ
ﺱ ﺑﺒﺪﻋﺔ ﺧﻠﻖ ﺍﻟﻘﺮﺁﻥ ـ ﻭﻫﻲ ﻛﻔ ﺮ ﻛﻤﺎ ﺗﻘﺪﻡ ـ ﻉ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻋﻦ ﺗﻜﻔﲑ ﻫﺆﻻﺀ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺬﻳﻦ ﺍﻣﺘﺤﻨﻮﺍ ﺍﻟﻨﺎ ﻭﺍﻋﻠﻢ ﺃ ﱠﻥ ﺗ ﻮ ﺭ
ﻫﻮ ﻗﻴﺎﻡ ﺍﻟﺸﺒﻬﺔ ﺍﳌﺎﻧﻌﺔ ﻣﻦ ﺗﻜﻔﲑﻫﻢ ،ﻭﻻ ﺳﻴﻤﺎ ﻋﻨﺪ ﺧﻔﺎﺀ ﺁﺛﺎﺭ ﺍﻟﻨﺒﻮﺓ ﻭﺍﺳﺘﺸﺮﺍﺀ ﺍﳉﻬﻞ ﻭﺗﺰﻳﲔ ﺍﻟﺒﺎﻃﻞ ﻣﻦ ﻗِﺒﻞ ﻣﻔﺘﻴﻬﻢ
ﺐ ﻣﻔﺘﻴﻪ ﻛﻤﺎ ﻫﻮ ﻣﻌﻠﻮﻡ.
ﻭﻗﻀﺎﻢ ،ﺍﻟﺬﻳﻦ ﻳﺤﺴﻨﻮﻥ ﻢ ﺍﻟﻈﻦ؛ ﻷﻧﻬﻢ ﲟﺜﺎﺑﺔ ﺍﳌﻘﻠﱢﺪ ﻣﻊ ﺍﻟﻌﺎﱂ ،ﻭﻣﺬﻫﺐ ﺍﳌﻘﻠﱢﺪ ﻣﺬﻫ
ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ـ ﺭﲪﻪ ﺍﷲ ـ )) :ﻓﺈ ﱠﻥ ﺍﻟﺬﻱ ﻳﺪﻋﻮ ﺇﱃ ﺍﻟﻘﻮﻝ ﺃﻋﻈﻢ ﻣﻦ ﺍﻟﺬﻱ ﻳﻘﻮﻝ ﺑﻪ ،ﻭﺍﻟﺬﻱ ﻳﻌﺎﻗﺐ ﻣﺨﺎﻟﻔﹶﻪ ﺃﻋﻈﻢ ﻣﻦ
ﺍﻟﺬﻱ ﻳﺪﻋﻮ ﻓﻘﻂ ،ﻭﺍﻟﺬﻱ ﻳﻜﻔﱢﺮ ﳐﺎِﻟﻔﹶﻪ ﺃﻋﻈﻢ ﻣﻦ ﺍﻟﺬﻱ ﻳﻌﺎﻗﺒﻪ ،ﻭﻣﻊ ﻫﺬﺍ ﻓﺎﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻣﻦ ﻭﻻﺓ ﺍﻷﻣﻮﺭ ﻳﻘﻮﻟﻮﻥ ﺑﻘﻮﻝ
ﺱ ﺇﱃ ﺫﻟﻚ ،ﻭﳝﺘﺤﻨﻮﻢ، ﺍﳉﻬﻤﻴﺔ) :ﺇ ﱠﻥ ﺍﻟﻘﺮﺁﻥ ﳐﻠﻮﻕ( ،ﻭ)ﺇ ﱠﻥ ﺍﷲ ﻻ ﻳﺮﻯ ﰲ ﺍﻵﺧﺮﺓ( ،ﻭﻏﲑ ﺫﻟﻚ ،ﻭﻳﺪﻋﻮﻥ ﺍﻟﻨﺎ
ﻭﻳﻌﺎﻗﺒﻮﻢ ﺇﺫﺍ ﻟﹶﻢ ﳚﻴﺒﻮﻫﻢ ،ﻭﻳﻜﻔﱢﺮﻭﻥ ﻣﻦ ﻟﹶﻢ ﻳﺠﺒﻬﻢ ،ﺣﱴ ﺇﻧﻬﻢ ﻛﺎﻧﻮﺍ ﺇﺫﺍ ﺃﻣﺴﻜﻮﺍ ﺍﻷﻣﲑ ﻟﹶﻢ ﻳﻄﻠﻘﻮﺍﻩ ﺣﱴ ﻳ ِﻘ ﺮ ﺑﻘﻮﻝ
ﺍﳉﻬﻤﻴﺔ) :ﺇ ﱠﻥ ﺍﻟﻘﺮﺁﻥ ﳐﻠﻮﻕ( ،ﻭﻏﲑ ﺫﻟﻚ ،ﻭﻻ ﻳﻮﻟﻮﻥ ﻣﺘ ﻮﻟﱢﻴﹰﺎ ﻭﻻ ﻳﻌﻄﻮﻥ ﺭﺯﻗﹰﺎ ﻣﻦ ﺑﻴﺖ ﺍﳌﺎﻝ ﺇ ﱠﻻ ﻟِﻤﻦ ﻳﻘﻮﻝ ﺫﻟﻚ ،ﻭﻣﻊ
ﻫﺬﺍ ﻓﺎﻹﻣﺎﻡ ﺃﲪﺪ ـ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ـ ﺗﺮﺣﻢ ﻋﻠﻴﻬﻢ ،ﻭﺍﺳﺘﻐﻔﺮ ﳍﻢ؛ ِﻟﻌِﻠﻤِﻪ ﺑﺄﻧﻬﻢ ﻟﹶﻢ ﻳﺒﻴﻦ ﳍﻢ ﺃﻧﻬﻢ ﻣﻜﺬﱢﺑﻮﻥ ﻟﻠﺮﺳﻮﻝ ،ﻭﻻ
ﺟﺎﺣﺪﻭﻥ ﻟِﻤﺎ ﺟﺎﺀ ﺑﻪ ،ﻭﻟﻜﻦ ﺗﺄﻭﻟﻮﺍ ﻓﺄﺧﻄﺄﻭﺍ ،ﻭﻗﻠﱠﺪﻭﺍ ﻣﻦ ﻗﺎﻝ ﳍﻢ ﺫﻟﻚ (( .ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ) 348/23ـ .(349
ﻕ ﺍﻟﺘﻜﻔﲑ ﻟﻴﺲ ﻛﺘﻌﻴﻴﻨﻪ ،ﻓﻠﻴﺲ ﻣﻦ ﻭﻗﻊ ﰲ ﺍﻟﻜﻔﺮ ﻛﻤﻦ ﻭﻗﻊ ﺍﻟﻜﻔ ﺮ ﻋﻠﻴﻪ؛ ﻷ ﱠﻥ ﺍﳊﻜﻢ ﺑﺎﻟﻜﻔﺮ ﻋﻠﻰ ﺍﳌﻌﻴﻦ ﻗﺪ ﻭﺍﻋﻠﻢ ﺃ ﱠﻥ ﺇﻃﻼ
ﻒ ﻛﻔﱠﺮﻭﺍ ﻓِﺮﻗﹰﺎ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺑﺈﻃﻼﻕ ،ﻛﺎﳉﻬﻤﻴﺔ ﻭﺍﻟﺮﺍﻓﻀﺔ ،ﻭﻟﻜﻨﻬﻢ ﻳﺘﺨﻠﱠﻒ ﻟﺘﺄﻭﻳﻞ ﺃﻭ ﺷﺒﻬﺔ ﺃﻭ ﺇﻛﺮﺍﻩ ،ﻭﻟﺬﻟﻚ ﲡ ﺪ ﺍﻟﺴﻠ
ﳊﺠﺔ ،ﻛﺒﺸ ٍﺮ ﻟﹶﻢ ﻳﻌﻴﻨﻮﺍ ﺑﺎﻟﻜﻔﺮ ﺇ ﱠﻻ ﺃﻧﺎﺳﹰﺎ ﻣﻌﺪﻭﺩﻳﻦ ﺟﺪﺍ ﺻﺮﺣﻮﺍ ﺑﺸﻨﺎﻋﺎﺕ ،ﻭﻧﺎﻇﺮﻫﻢ ﻋﻠﻤﺎ ُﺀ ﺍﻟﺴﻨﺔ ،ﻭﺃﻗﺎﻣﻮﺍ ﻋﻠﻴﻬﻢ ﺍ ﹸ
ﺍﳌﺮﻳﺴﻲ ،ﻭﺍﳉﻌﺪ ﺑﻦ ﺩﺭﻫﻢ ،ﻭﺣﻔﺺ ﺍﻟﻔﺮﺩ ـ ﻋﻠﻰ ﺧﻼﻑ ـ ﻭﺍﳊﻼﱠﺝ .ﺍﻧﻈﺮ :ﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ).(349/23
ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ـ ﺭﲪﻪ ﺍﷲ ـ )) :ﻣﻊ ﺃ ﱠﻥ ﺃﲪﺪ ﻟﹶﻢ ﻳﻜﻔﱢﺮ ﺃﻋﻴﺎﻥ ﺍﳉﻬﻤﻴﺔ ،ﻭﻻ ﻛ ﱠﻞ ﻣﻦ ﻗﺎﻝ ﺇﻧﻪ ﺟﻬﻤ ﻲ ﻛﻔﱠﺮﻩ ،ﻭﻻ ﻛ ﱠﻞ ﻣﻦ
ﻭﺍﻓﻖ ﺍﳉﻬﻤﻴﺔ ﰲ ﺑﻌﺾ ﺑﺪﻋﻬﻢ ،ﺑﻞ ﺻﻠﱠﻰ ﺧﻠﻒ ﺍﳉﻬﻤﻴﺔ ﺍﻟﺬﻳﻦ ﺩ ﻋﻮﺍ ﺇﱃ ﻗﻮﳍﻢ ﻭﺍﻣﺘﺤﻨﻮﺍ ﺍﻟﻨﺎﺱ ،ﻭﻋﺎﻗﺒﻮﺍ ﻣﻦ ﱂ ﻳﻮﺍﻓﻘﻬﻢ
ﺑﺎﻟﻌﻘﻮﺑﺎﺕ ﺍﻟﻐﻠﻴﻈﺔ ،ﻟﹶﻢ ﻳﻜﻔﱢﺮﻫﻢ ﺃﲪ ﺪ ﻭﺃﻣﺜﺎﻟﹸﻪ ،ﺑﻞ ﻛﺎﻥ ﻳﻌﺘﻘﺪ ﺇﳝﺎﻧﻬﻢ ﻭﺇﻣﺎ ﻣﺘﻬﻢ ﻭﻳﺪﻋﻮ ﳍﻢ ،ﻭﻳﺮﻯ ﺍﻻﺋﺘﻤﺎ ﻡ ﻢ ﰲ
ﺍﻟﺼﻠﻮﺍﺕ ﺧﻠﹾﻔﻬﻢ ﻭﺍﳊ ﺞ ﻭﺍﻟﻐﺰ ﻭ ﻣﻌﻬﻢ ،ﻭﺍﳌﻨ ﻊ ﻣﻦ ﺍﳋﺮﻭﺝ ﻋﻠﻴﻬﻢ ،ﻣﺎ ﻳﺮﺍﻩ ﻷﻣﺜﺎﳍﻢ ﻣﻦ ﺍﻷﺋﻤﺔ.
ﻭﻳﻨﻜﺮ ﻣﺎ ﹶﺃ ﺣﺪﺛﻮﺍ ﻣﻦ ﺍﻟﻘﻮﻝ ﺍﻟﺒﺎﻃﻞ ﺍﻟﺬﻱ ﻫﻮ ﻛﻔ ﺮ ﻋﻈﻴﻢ ،ﻭﺇﻥ ﻟﹶﻢ ﻳﻌﻠﹶﻤﻮﺍ ﻫﻢ ﺃﻧﻪ ﻛﻔﺮ ،ﻭﻛﺎﻥ ﻳﻨﻜﺮﻩ ﻭﻳﺠﺎﻫﺪﻫﻢ ﻋﻠﻰ
ﺭﺩﻩ ﲝﺴﺐ ﺍﻹﻣﻜﺎﻥ ،ﻓﻴﺠﻤﻊ ﺑﲔ ﻃﺎﻋﺔ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﰲ ﺇﻇﻬﺎﺭ ﺍﻟﺴﻨﺔ ﻭﺍﻟﺪﻳﻦ ﻭﺇﻧﻜﺎﺭ ﺑﺪﻉ ﺍﳉﻬﻤﻴﺔ ﺍﳌﻠﺤﺪﻳﻦ ،ﻭﺑﲔ ﺭﻋﺎﻳﺔ
ﻭﻻ ﻧﺆﻳﺪ ﺍﳌﻈﺎﻫﺮﺍﺕ ﺃﻭ ﺍﻻﻋﺘﺼﺎﻣﺎﺕ ﺃﻭ ﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ ،ﻻ ﻧﺆﻳﺪﻫﺎ ﺇﻃﻼﻗﺎﹰ ،ﻭﳝﻜﻦ ﺍﻹﺻﻼﺡ
)(1
ﺑﺪﻭﺎ ،ﻟﻜﻦ ﻻ ﺑﺪ ﺃﻥ ﻫﻨﺎﻙ ﺃﺻﺎﺑﻊ ﺧﻔﻴﺔ ﺩﺍﺧﻠﻴﺔ ﺃﻭ ﺧﺎﺭﺟﻴﺔ ﲢﺎﻭﻝ ﺑﺚﹼ ﻣﺜﻞ ﻫﺬﻩ ﺍﻷﻣﻮﺭ (( .
***
• ﻭﻫﺬﻩ ﺃﺳﺌﻠ ﹲﺔ ﻭﺟﻬ
ﺖ ﺎ ﺇﱃ ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﺑﻦ ﻋﺜﻴﻤﲔ ،ﻭﻗﺪ ﻗﹸﺮﺋﺖ ﻋﻠﻴﻪ ﻋﺼﺮ ﻳﻮﻡ
ﺍﳉﻤﻌﺔ ﺑﺘﺎﺭﻳﺦ ) 13ﻣﻦ ﺻﻔﺮ 1420ﻫـ( ،ﺍﳌﻮﺍﻓﻖ ﻟـ ) 28ـ 5ـ 1999ﻡ( ،ﰲ ﺑﻴﺘﻪ ﲟﺪﻳﻨﺔ
ﻋﻨﻴﺰﺓ ،ﻓﻜﺎﻥ ﻣﻨﻬﺎ ﻣﺎ ﻳﺄﰐ:
ﺳﺆﺍﻝ )) :ﻣﺎ ﺣﻜ ﻢ ﻣﺎ ﻳﻨﺴ
ﺐ ﺇﻟﻴﻜﻢ ـ ﺣﻔﻈﻜﻢ ﺍﷲ ـ ﻣﻦ ﺗﺄﻳﻴﺪ ﺍﳉﻤﺎﻋﺎﺕ ﺍﳌﺴﻠﱠﺤﺔ ﺍﳋﺎﺭﺟﺔ
ﻋﻠﻰ ﺍﳊﻜﻮﻣﺔ ﺍﳉﺰﺍﺋﺮﻳﺔ ،ﻭﺃﻧﻜﻢ ﻣﻌﻬﻢ ﺇ ﱠﻻ ﺃﻧﻜﻢ ﻋﺎﺟﺰﻭﻥ ﻋﻦ ﺍﻟﺘﺼﺮﻳﺢ ﺑﺬﻟﻚ؛ ﻷﺳﺒﺎﺏ ﺃﻣﻨﻴﺔ
ﻭﺳﻴﺎﺳﻴﺔ؟
ﺍﳉﻮﺍﺏ :ﻫﺬﺍ ﻟﻴﺲ ﺑﺼﺤﻴﺢ! ﻭﻻ ﻳﻤﻜﻦ ﺃﻥ ﻧﺆﻟﱢﺐ ﺃﺣﺪﹰﺍ ﻋﻠﻰ ﺍﳊﻜﻮﻣﺔ؛ ﻷ ﱠﻥ ﻫﺬﺍ ﲢﺼﻞ ﺑﻪ ﻓﺘﻨﺔ
ﻛﺒﲑﺓ ،ﺇﺫ ﺃ ﱠﻥ ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﻳﺮﻳﺪﻭﻥ ﺃﻥ ﻳﻘﺎﺑﻠﻮﺍ ﺍﳊﻜﻮﻣﺔ ﻟﻴﺲ ﻋﻨﺪﻫﻢ ﻣﻦ ﺍﻟﻘﺪﺭﺓ ﻣﺎ ﳝﻜﻦ ﺃﻥ ﻳﻐﻠﺒﻮﺍ
ﺍﳊﻜﻮﻣ ﹶﺔ ﺑﻪ ،ﻓﻤﺎ ﻳﺒﻘﻰ ﺇ ﱠﻻ ﺍﻟﻘﺘﻞ ﻭﺇﺭﺍﻗﺔ ﺍﻟﺪﻣﺎﺀ ﻭﺍﻟﻔﺘﻨﺔ ،ﻛﻤﺎ ﻫﻮ ﺍﻟﻮﺍﻗﻊ.
ﻭﻣﺎ ﺃﻛﺜﺮ ﻣﺎ ﻳﻨﺴﺐ ﺇﻟﻴﻨﺎ ﻫﻨﺎ ﰲ ﺍﻟﺴﻌﻮﺩﻳﺔ ﺃﻭ ﺧﺎﺭﺝ ﺍﻟﺴﻌﻮﺩﻳﺔ ،ﻭﻟﻴﺲ ﻟﻪ ﺃﺻ ﹲﻞ ﻋﻨﺎ!
ﻭﺍﳊﺎﻣﻞ ﻟﺬﻟﻚ ـ ﻭﺍﷲ ﺃﻋﻠﻢ ـ ﺃ ﱠﻥ ﺍﻟﻨﺎﺱ ﳍﻢ ﺃﻫﻮﺍﺀ ،ﻓﺈﺫﺍ ﻫ ﻮﻭﺍ ﺷﻴﺌﹰﺎ ﻧﺴﺒﻮﻩ ﺇﱃ ﻋﺎﱂ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ،
ﻣﻦ ﺃﺟﻞ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﻗﺒﻮﻝ ،ﻭﻫﺬﻩ ﻣﺴﺄﻟﺔ ﺧﻄﲑﺓ.
ﻭﻟﻴﺲ ﺍﻟﻜﺬﺏ ﻋﻠ ﻲ ﻭﻋﻠﻰ ﻏﲑﻱ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺑﻐﺮﻳﺐ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻜﺬﺏ ﻭﻗﻊ ﻋﻠﻰ ﺍﷲ ﻋ ﺰ ﻭﺟﻞﱠ،
)(2
ﻕ ِﺇ ﹾﺫ ﺟﺎﺀَﻩ{ ]ﺍﻟﺰﻣﺮ . [32
ﺏ ﺑِﺎﻟﺼ ﺪ ِ
ﷲ ﻭ ﹶﻛﺬﱠ
ﺏ ﻋﻠﹶﻰ ﺍ ِ
ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ } :ﹶﻓ ﻤ ﻦ ﹶﺃ ﹾﻇ ﹶﻠ ﻢ ِﻣﻤ ﻦ ﹶﻛ ﹶﺬ
ﺣﻘﻮﻕ ﺍﳌﺆﻣﻨﲔ ﻣﻦ ﺍﻷﺋﻤﺔ ـ ﺃﻱ ﺍﻷﻣﺮﺍﺀ ـ ﻭﺍﻷﻣﺔ ،ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﺟﻬﺎ ﹰﻻ ﻣﺒﺘﺪﻋﲔ ﻭﻇﻠﻤ ﹰﺔ ﻓﺎﺳﻘﲔ (( .ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ
) 507/7ـ .(508
ﻓﺘﺄﻣﻞ ﻫﺬﺍ؛ ﻓﺈﻧﻪ ﻧﻔﻴﺲ ،ﻭﺑﻪ ﺗﻨ ﺞ ﺑﺈﺫﻥ ﺍﷲ ﻣﻦ ﻭﺭﻃﺔ ﺗﻜﻔﲑ ﺍﳌﻌﻴﻦ ﺑﻐﲑ ﺣﻖ ،ﻭﺍ ﺳﺘﺘِﺮ ﺑﺴﺘﺎﺭ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﰲ ﻫﺬﺍ ،ﻭﻗﻠﱢﺪﻫﻢ
ﺃﻣﺮﻩ ،ﻭﺍﻗﺘﺼِﺪ ﰲ ﺍﻟﺒﺤﺚ ﻋﻦ ﻣﺴﺎﺋﻞ ﺍﻟﺘﻜﻔﲑ ،ﻭﺇﺫﺍ ﻛﺎﻥ ﻻ ﺑﺪ ﻣﻦ ﺷﻲﺀ ﻣﻨﻪ ﻓﺄﲨِﻞ ﻛﻤﺎ ﺃ ﺟﻤﻞ ﺍﻟﺴﻠﻒ ،ﺗﻨ ﺞ ﺑﺈﺫﻥ ﺍﷲ،
ﺖ ﻭﺟﻬﻪ ﰲ ﺍﳌﻘﺪﻣﺔ،
ﻭﻻ ﺳﻴﻤﺎ ﺗﻜﻔﲑ ﺍﻟﻮﻻﺓ ،ﻓﻘﺪ ﺳﺒﻖ ﺃ ﱠﻥ ﺃﺛﺮﻩ ﺍﻵﻥ ﻏﲑ ﺫﻱ ﺑﺎﻝ ،ﻛﻤﺎ ﺫﻛﺮ ﺫﻟﻚ ﺍﻟﻌﻼﱠﻣﺔ ﺍﻷﻟﺒﺎﱐ ،ﻭﺑﻴﻨ
ﻭﺍﷲ ﺍﻟﻌﺎﺻﻢ.
) (1ﺟﺮﻳﺪﺓ )) ﺍﳌﺴﻠﻤﻮﻥ (( ﻋﺪﺩ ) (540ﺹ ) (10ـ ﺍﳉﻤﻌﺔ ) 11ﺍﶈﺮﻡ 1416ﻫـ(.
) (2ﺻﺪﻕ ﺣﻔﻈﻪ ﺍﷲ؛ ﻓﺈﻧﻬﺎ ﺳﻨ ﹸﺔ ﺃﻫﻞ ﺍﻟﺒﺪﻉ ،ﻓﻘﺪﳝﺎﹰ ﺍﺟﺘﻬﺪﺕ ﺍﻟﻘﺪﺭﻳ ﹸﺔ ﻟﺘﺮﻭﻳﺞ ﺑﺪﻋﺘﻬﺎ ﺑﺈﻟﺼﺎﻗﻬﺎ ﺑﺄﺣﺪ ﻛﺒﺎﺭ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ،ﻭﻫﻮ
ﻓﺄﺭﺟﻮ ﻣﻦ ﺇﺧﻮﺍﻧﻨﺎ ﰲ ﺍﳉﺰﺍﺋﺮ ﻭﰲ ﻏﲑ ﺍﳉﺰﺍﺋﺮ ﺇﺫﺍ ﲰﻌﻮﺍ ﻣﻨﺎ ﺷﻴﺌﹰﺎ ﺗﻨﻜﺮﻩ ﺃﻓﺌِﺪﺗﻬﻢ ﺃﻥ ﻳﺘﺼﻠﻮﺍ ﺑﻨﺎ،
ﻭﻳﺴﺘﻔﻬﻤﻮﺍ ،ﻓ ﺮﺑﻤﺎ ﻧﺴﺐ ﺇﻟﻴﻨﺎ ﻣﺎ ﱂ ﻧﻘﹸﻠﻪ.
ﺳﺆﺍﻝ :ﺗﻨﻄﻠﻖ ﺑﻌﺾ ﺍﳉﻤﺎﻋﺎﺕ ﰲ ﳏﺎﺭﺑﺘﻬﺎ ﻷﻧﻈﻤﺘﻬﺎ ﻣﻦ ﻗﺎﻋﺪﺓ ﺗﻘﻮﻝ )) :ﺇ ﱠﻥ ﳏﺎﺭﺑﺔ ﺍﻟﺪﻭﻝ
ﺍﻹﺳﻼﻣﻴﺔ ﹶﺃ ﻭﻟﹶﻰ ﻣﻦ ﳏﺎﺭﺑﺔ ﺍﻟﺪﻭﻝ ﺍﻟﻜﺎﻓﺮﺓ ﻛﻔﺮﹰﺍ ﺃﺻﻠﻴﺎ؛ ﻷ ﱠﻥ ﺍﻟﺪﻭﻝ ﺍﻹﺳﻼﻣﻴﺔ ﻣﺮﺗ ﺪﺓﹲ ،ﻭﺍﳌﺮﺗ ﺪ ﻣﻘ ﺪ ﻡ ﰲ
ﺍﶈﺎﺭﺑﺔ ﻋﻠﻰ ﺍﻟﻜﺎﻓﺮ ،ﻓﻤﺎ ﻣﺪﻯ ﺻﺤﺔ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ؟
ﻓﺄﺟﺎﺏ ﺍﻟﺸﻴﺦ ﺑﻘﻮﻟﻪ :ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ﻫﻲ ﻗﺎﻋﺪﺓ ﺍﳋﻮﺍﺭﺝ ﺍﻟﺬﻳﻦ ﻳﻘﺘﻠﻮﻥ ﺍﳌﺴﻠﻤﲔ ﻭﻳﺪﻋﻮﻥ
)(1
ﺍﻟﻜﺎﻓﺮﻳﻦ ،ﻭﻫﻲ ﺑﺎﻃﻠﺔ .
ﻭﺍﻟﻮﺍﺟﺐ ﺃﻥ ﺗﻠﺘﻤﺲ ﺍﻟﻌﺬﺭ ﻟﻜ ﱢﻞ ﻣﻦ ﺃﺧﻄﺄ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ،ﻣﺎ ﺩﺍﻡ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻣﻌﺬﻭﺭﺍﹰ ،ﺣﱴ
ﺗﺒﻘﻰ ﺍﻷﻟﻔﺔ ﻭﺍﳌﻮﺩﺓ ﻭﺍﻟﺼﻔﺎﺀ ،ﻭﺗﺘ ﻢ ﺍﻷﻣﻮﺭ ﻋﻠﻰ ﻣﺎ ﻳﻨﺒﻐﻲ.
)(2
ﻓﻬﺬﺍ ﺍﻟﻘﻮﻝ ﻻ ﺃﺳﺎﺱ ﻟﻪ ﻣﻦ ﺍﻟﺼﺤﺔ .
ﺳﺆﺍﻝ :ﺑﺪﺃ ﺍﻟﻮﺿﻊ ﰲ ﺍﳉﺰﺍﺋﺮ ﻳﺘﺤﺴﻦ ،ﻭﻧﻌﺮﻑ ﲨﺎﻋﺎﺕ ﻏﻔﲑﺓ ﻣﻦ ﺍﻟﺸﺒﺎﺏ ﻳﺮﻳﺪ ﻭﺿﻊ ﺍﻟﺴﻼﺡ،
ﻭﺍﻟﺮﺟﻮﻉ ﺇﱃ ﺣﻴﺎﺗﻪ ﺍﻟﻄﺒﻴﻌﻴﺔ ،ﻟﻜﻨﻪ ﻻ ﻳﺪﺭﻱ :ﻫﻞ ﻳﺴﻠﱢﻢ ﻧﻔﺴﻪ ﺃﻭ ﻳﺒﻘﻰ ﻣﻌﺘﺼﻤﹰﺎ ﺑﺎﳉﺒﺎﻝ ،ﻋﻠﻤﹰﺎ ﺑﺄ ﱠﻥ
ﺍﳊﺴﻦ ﺍﻟﺒﺼﺮﻱ ﺭﲪﻪ ﺍﷲ ،ﻗﺎﻝ ﺍﻵﺟﺮﻱ ﺭﲪﻪ ﺍﷲ )) :ﺍﻋﻠﻤﻮﺍ ـ ﺭﲪﻨﺎ ﺍﷲ ﻭﺇﻳﺎﻛﻢ ـ ﺃ ﱠﻥ ﻣﻦ ﺍﻟﻘﺪﺭﻳﺔ ﺻِﻨﻔﹰﺎ ﺇﺫﺍ ﻗﻴﻞ
ﻟﺒﻌﻀﻬﻢ :ﻣﻦ ﺇﻣﺎﻣﻜﻢ ﰲ ﻣﺬﻫﺒﻜﻢ ﻫﺬﺍ؟ ﻓﻴﻘﻮﻟﻮﻥ :ﺍﳊﺴﻦ!
ﷲ ﺍﻟﻜﺮ ﱘ ﺍﳊﺴ ﻦ ﻋﻦ ﻣﺬﻫﺐ ﺍﻟﻘﺪﺭﻳﺔ (( .ﺍﻟﺸﺮﻳﻌﺔ ).(879/2
ﻭ ﹶﻛﺬﹶﺑﻮﺍ ﻋﻠﻰ ﺍﳊﺴﻦ! ﻭﻗﺪ ﺃﺟ ﱠﻞ ﺍ ُ
ﺿﺮﺑﺎﻥ ﻣﻦ ﺍﻟﻨﺎﺱ:
ﻗﺎﻝ ﺃﻳﻮﺏ ﺍﻟﺴﺨﺘﻴﺎﱐ ـ ﺭﲪﻪ ﺍﷲ ـ )) :ﻛﺬﺏ ﻋﻠﻰ ﺍﳊﺴﻦ
ـ ﻗﻮ ﻡ ﺍﻟ ﹶﻘ ﺪ ﺭ ﺭﺃﻳﻬﻢ ،ﻭﻫﻢ ﻳﺮﻳﺪﻭﻥ ﺃﻥ ﻳﻨﻔﱢﻘﻮﺍ ﺑﺬﻟﻚ ﺭﺃﻳﻬﻢ.
ـ ﻭﻗﻮﻡ ﻟﻪ ﰲ ﻗﻠﻮﻢ ﺷﻨﺂ ﹸﻥ ﻭﺑﻐﺾ ،ﻳﻘﻮﻟﻮﻥ :ﺃﻟﻴﺲ ﻣﻦ ﻗﻮﻟﻪ ﻛﺬﺍ؟! ﺃﻟﻴﺲ ﻣﻦ ﻗﻮﻟﻪ ﻛﺬﺍ؟!((.
ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ) ،(4622ﻭﺍﻟﻼﻟﻜﺎﺋﻲ ﰲ ﺷﺮﺡ ﺃﺻﻮﻝ ﺍﻻﻋﺘﻘﺎﺩ ) (1253ﺑﺈﺳﻨﺎﺩ ﺻﺤﻴﺢ.
ﺖ ﺩﻋﻮﻯ ﺍﻟﻘﺪﺭﻳﺔ ﻋﻠﻰ ﺍﳊﺴﻦ؛ ﺇﺫ ﺯﻋﻤﻮﺍ ﺃﻧﻪ ﺇﻣﺎﻣﻬﻢ؛ ﻳﻤﻮﻫﻮﻥ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ،ﻭﻳﻜﺬِﺑﻮﻥ ﻋﻠﻰ ﺍﳊﺴﻦ،
ﻗﺎﻝ ﺍﻵﺟﺮﻱ )) :ﺑﻄﹶﻠ
ﻟﻘﺪ ﺿﻠﱡﻮﺍ ﺿﻼ ﹰﻻ ﺑﻌﻴﺪﺍﹰ ،ﻭﺧﺴِﺮﻭﺍ ﺧﺴﺮﺍﻧﹰﺎ ﻣﺒﻴﻨﹰﺎ (( .ﺍﻟﺸﺮﻳﻌﺔ ).(886/2
ﱯ ﰲ ﺍﳋﻮﺍﺭﺝ )) :ﻳﻘﺘﻠﻮﻥ ﺃﻫﻞ ﺍﻹﺳﻼ ِﻡ ﻭﻳﺪﻋﻮﻥ ﺃﻫ ﹶﻞ ﺍﻷﻭﺛﺎﻥ (( ،ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ) ،(3344ﻭﻣﺴﻠﻢ
) (1ﻳﺮﻳﺪ ﻗﻮ ﹶﻝ ﺍﻟﻨ
).(1064
ﺖ ﻓﺮﺍﺳ ﹸﺔ ﺍﻟﺸﻴﺦ ـ ﺯﺍﺩﻩ ﺍﷲ ﻋﻠﻤﹰﺎ ﻭﺗﻮﻓﻴﻘﹰﺎ ـ ﻓﻘﺪ ﻗﺮﺃﺗﻬﺎ ﰲ ﻣﻘﺎ ٍﻝ ﻷﺣﺪ ﺭﺅﻭﺱ ﺍﳋﻮﺍﺭﺝ ﺍﻟﻴﻮﻡ :ﺍﳌﺪﻋﻮ ﺃﺑﺎ
ﻭﻟﻘﺪ ﺻﺪﻗ
ﻗﺘﺎﺩﺓ ﺍﻟﻔﻠﺴﻄﻴﲏ ﰲ ﺟﺮﻳﺪﺓ ﺍﳊﻴﺎﺓ ﺑﺘﺎﺭﻳﺦ ) 2ﺻﻔﺮ 1420ﻫـ( ،ﺍﳌﻮﺍﻓﻖ ﻟـ1999/5/18 :ﻡ ،ﺑﺮﻗﻢ ،13219 :ﻭﻫﺬﺍ
ﺍﻟﺮﺟ ﹸﻞ ﻫﻮ ﺍﻟﺬﻱ ﺃﹶﻓﱴ ﺍﳉﺰﺍﺋﺮﻳﲔ ﲟﺸﺮﻭﻋﻴﺔ ﻗﺘﻞ ﺍﻟﻨﺴﺎﺀ ﻭﺍﻟﺼﺒﻴﺎﻥ ﻋﻨﺪ ﻣﺪﺍﳘﺔ ﺍﻟﻘﺮﻯ!! ﲰﻌﺘﻪ ﺑﻨﻔﺴﻲ ﻋﻦ ﻃﺮﻳﻖ ﺷﺮﻳﻂ،
ﺚ ﲰﻮﻣﻪ ﰲ ﺍﻟﺒﻼﺩ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﱵ ﻳﺴﻤﻴﻬﺎ:
ﻭﻫﻮ ﻋﺒﺎﺭﺓ ﻋﻦ ﺧﻄﺒﺔ ﲨﻌﺔ ﺃﻟﻘﺎﻫﺎ ﰲ ﻣﺪﻳﻨﺔ ﺇﻗﺎﻣﺘﻪ :ﻟﻨﺪﻥ ،ﺍﻟﱵ ﺗﺤﻤﻴﻪ ﻟﻴﻨ ﹸﻔ ﹶ
ﺍﻟﺒﻼﺩ ﺍﳌﺮﺗﺪﺓ!!!
) (2ﻳﺮﻳﺪ ـ ﺣﻔﻈﻪ ﺍﷲ ـ ﻋ ﺪ ﻡ ﺻﺤﺔ ﺗﻘﻌﻴﺪﻫﻢ ﺍﳌﺬﻛﻮﺭ ﰲ ﺍﻟﺴﺆﺍﻝ.
ﺍﳊﻜﻮﻣ ﹶﺔ ﻗﺪ ﺃﻣﻨﺖ ﺍﻟﺘﺎﺋﺒﲔ ﻣﻦ ﲪﻠﺔ ﺍﻟﺴﻼﺡ؟ ﻧﺮﺟﻮ ﺍﻟﻨﺼﻴﺤﺔ ﳍﺬﻩ ﺍﳉﻤﺎﻋﺎﺕ ﻟﻠﻌﻮﺩﺓ ﺑﺎﻷﻣﺔ ﺇﱃ ﺃﻣﻨِﻬﺎ
ﻭﺗﺪﻳﻨﻬﺎ ،ﻭﺩﻣﺘﻢ ﺫﺧﺮﹰﺍ ﻟﻠﻤﺴﻠﻤﲔ.
ﺍﳉﻮﺍﺏ :ﻧﺼﻴﺤﱵ ﻹﺧﻮﺍﱐ ﺍﻟﺬﻳﻦ ﲪﻠﻮﺍ ﺍﻟﺴﻼﺡ ﻭﳛﻤﻠﻮﻧﻪ ﺍﻵﻥ ﺃﻥ ﻳﻀﻌﻮﺍ ﺍﻟﺴﻼﺡ ،ﻭﺃﻥ ﻳﺪﺧﻠﻮﺍ
ﻣﻦ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﺍﻟﺬﻱ ﻓﺘﺤﺘﻪ ﺍﳊﻜﻮﻣﺔ.
ﻭﻧﺼﻴﺤﱵ ﻟﻠﺤﻜﻮﻣﺔ ﺃ ﱠﻻ ﺗﺆﺫﻱ ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﻭﺿﻌﻮﺍ ﺍﻟﺴﻼﺡ ،ﻭﺃ ﱠﻻ ﲤﺴﻬﻢ ﺑﻌﺬﺍﺏ ،ﻭﺃ ﱠﻻ ﲢﺮﻣﻬﻢ
ﻼ ﻟﺬﻟﻚ ،ﲟﻌﲎ ﺃﻧﻬﺎ ﺗﻌﻔﻮ ﻋﻦ ﻛ ﱢﻞ ﻣﺎ ﺳﻠﻒ ،ﻭﻛﺄﻥ
ﻣﻦ ﺣﻘﻮﻗﻬﻢ ﺍﻟﻮﻇﻴﻔﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻣﺎ ﺩﺍﻣﻮﺍ ﺃﻫ ﹰ
ﺷﻴﺌﹰﺎ ﱂ ﻳﻜﻦ ،ﺣﱴ ﺗﻄﻴﺐ ﺍﻟﻨﻔﻮﺱ ،ﻭﺪﺃ ﺍﻷﻣﻮﺭ ،ﻓﻤﺎ ﻣﻦ ﻗﻠﺐ ﻣﻦ ﻗﻠﻮﺏ ﺑﲏ ﺁﺩﻡ ﺇ ﱠﻻ ﻭﻫﻮ ﺑﲔ
ﺃﺻﺒﻌﲔ ﻣﻦ ﺃﺻﺎﺑﻊ ﺍﻟﺮﲪﻦ ،ﻳﺼﺮﻓﻪ ﺗﻌﺎﱃ ﻛﻴﻒ ﻳﺸﺎﺀ ،ﻓﻼ ﻳﻴﺄﺱ ﻫﺆﻻﺀ ﺍﳌﻘﺎﺗِﻠﻮﻥ ،ﻭﺍﳊﻜﻮﻣﺔ ﳚﺐ ﺃﻥ
)(1
ﺗﺮﲪﻬﻢ ،ﻭﺃﻥ ﺗﻌﻔﻮ ﻋﻨﻬﻢ ﻣﺎ ﺳﻠﻒ ،ﺣﱴ ﺪﺃ ﺍﻷﻣﻮﺭ ﻭﺗﺴﺘﻘ ﺮ ﺇﻥ ﺷﺎﺀ ﺍﷲ (( .
***
@ @µàîrÇ@åiaòß(ýÈÛa@Éß@Þbj§a@‘ëú‹i@‹öa§a@Šaìq@åß@ñ‹’bjß@ò¾bØß
ﺑﺘﺎﺭﻳﺦ 1 :ﺭﻣﻀﺎﻥ 1420ﻫـ
ﺦ ﺬﺍ ﺍﻟﺴﺆﺍﻝ:
ﺑﻌﺪ ﺃﻥ ﺍﺗﺼﻞ ﺃﺣﺪﻫﻢ ﺑﺎﻟﺸﻴﺦ ﺑﺎﺩﺭﻩ ﺍﻟﺸﻴ
)) ﺍﻹﺧﻮﺍﻥ ﺍﻟﺬﻳﻦ ﻋﻨﺪﻙ ﻋﺪﺩﻫﻢ ﻛﺒﲑ ﺃﻭ ﻗﻠﻴﻞ؟
ﻗﺎﻝ ﺍﻟﺴﺎﺋﻞ ﻣﻌﺮِﺿﹰﺎ ﻋﻦ ﺍﳉﻮﺍﺏ :ﳓﻦ ـ ﻳﻌﲏ ـ ﺃ ﻭ ﹰﻻ :ﻧﻌﻠﻤﻜﻢ ﺃ ﱠﻥ ﺍﻟﺬﻱ ﻳﺨﺎﻃﺒﻜﻢ ﺍﻵﻥ ﻫﻢ
ﺇﺧﻮﺍﻧﻚ ﺍﳌﻘﺎﺗﻠﻮﻥ ،ﻭﺑﺎﻟﻀﺒﻂ ﺍﳌﻘﺎﺗﻠﻮﻥ ﻣﻦ )ﺍﳉﻤﺎﻋﺔ ﺍﻟﺴﻠﻔﻴﺔ ﻟﻠﺪﻋﻮﺓ ﻭﺍﻟﻘﺘﺎﻝ( ،ﻭﳓﻦ ﻃﺒﻌﹰﺎ ﺳﻨﻨﻘﻞ
ﻛﻼﻣﻜﻢ ـ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﻋ ﺰ ﻭﺟ ﱠﻞ ـ ﺇﱃ ﲨﻴﻊ ﺇﺧﻮﺍﻧﻨﺎ ﺍﳌﻘﺎﺗﻠﲔ ﰲ ﻫﺬﻩ ﺍﳉﻤﺎﻋﺔ ﻭﻏﲑﻫﺎ ﺃﻳﻀﹰﺎ.
)(2
. ﻭﺫﻟﻚ ﺑﻌﺪ ﺃﻥ ﺑﻠﻐﻨﺎ ﻧﺪﺍﺅﻛﻢ ﻭﻧﺼﻴﺤﺘﻜﻢ ﺍﳌﺆﺭﺧﺔ ﺑﺘﺎﺭﻳﺦ 13ﻣﻦ ﺷﻬﺮ ﺻﻔﺮ ﻣﻦ ﺍﻟﻌﺎﻡ ﺍﳊﺎﱄ
ﻭﺍﳉﺪﻳﺮ ﺑﺎﻟﺬﱢﻛﺮ ﺃ ﱠﻥ ﻧﺪﺍﺀَﻛﻢ ﺫﻟﻚ ﱂ ﻳﺼﻞ ﺇﻟﻴﻨﺎ ﺇ ﱠﻻ ﻣﻨﺬ ﺷﻬﺮ ﻭﻧﺼﻒ ،ﻭﻫﻨﺎﻙ ﻣﻦ ﺍﻹﺧﻮﺓ ﻣﻦ ﱂ
ﻳﺼﻠﻬﻢ ﺣﱴ ﺍﻵﻥ ،ﻫﺬﺍ ﻣﻦ ﺟﻬﺔ.
) (1ﻣﻦ ﺷﺮﻳﻂ ﲰﻌﻲ )) ﻓﺘﺎﻭﻯ ﺍﻷﻛﺎﺑﺮ ﰲ ﻧﺎﺯﻟﺔ ﺍﳉﺰﺍﺋﺮ ((.
) (2ﺃﻱ :ﺳﻨﺔ )1420ﻫـ(.
ﻭﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ ،ﻓﺈ ﱠﻥ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻹﺧﻮﺓ ِﻣﻤﻦ ﺑﻠ ﻐﺘﻬﻢ ﻧﺼﻴﺤﺘﻜﻢ ﻭﻗﻌﺖ ﳍﻢ ﺷﺒﻬ ﹲﺔ ﺣﺎﻟﺖ ﺩﻭﻥ
ﻼ ﺃﻥ ﻧﺘﻤﻜﱠﻦ
ﺍﻻﺳﺘﺠﺎﺑﺔ ﻟِﻤﹶﺎ ﺩﻋﻮﰎ ﺇﻟﻴﻪ ،ﻓﻜﺎﻥ ﻻﺑ ﺪ ﺇﺫﹰﺍ ﻣﻦ ﺇﺟﺮﺍﺀ ﻫﺬﺍ ﺍﳊﻮﺍﺭ ﺍﳉﺪﻳﺪ ﻣﻊ ﻓﻀﻴﻠﺘﻜﻢ؛ ﺃﻣ ﹰ
ﻣﻦ ﺧﻼﻟﻪ ﻣﻦ ﺍﻹﺟﺎﺑﺔ ﻋﻠﻰ ﲨﻴﻊ ﺍﻟﺘﺴﺎﺅﻻﺕ ﺍﳌﻄﺮﻭﺣﺔ ،ﻭﺇﺯﺍﺣﺔ ﲨﻴﻊ ﺍﻟﺸﺒﻪ ،ﻭﺑﻴﺎﻥ ﺍﳊ ﻖ ﺍﻟﺒﻮﺍﺡ؛ ﺣﱴ
ﻧﺼﺒﺢ ﻋﻠﻰ ﻣﺜﻞ ﺍﶈﺠﺔ ﺍﻟﺒﻴﻀﺎﺀ ،ﻻ ﻳﺰﻳﻎ ﻋﻨﻬﺎ ﺇ ﱠﻻ ﻫﺎﻟﻚ.
ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻷﺳﺎﺱ ،ﻓﺈﻧﻨﺎ ﻧﻠﺘﻤﺲ ﻣﻦ ﲰﺎﺣﺘﻜﻢ ـ ﺣﻔﻈﻜﻢ ﺍﷲ ـ ﺇﻋﻄﺎﺀﻧﺎ ﺃﻛﱪ ﻗﺪﺭ ﻣﻦ
ﻭﻗﺘﻜﻢ ،ﻭﺃﻥ ﺗﺴﻬِﺒﻮﺍ ﰲ ﺍﻟﺸﺮﺡ ﻭﺍﻟﺒﻴﺎﻥ؛ ﻷﻧﻪ ﻻ ﳜﻔﻰ ﻋﻠﻴﻜﻢ ـ ﻳﺎ ﺷﻴﺨﻨﺎ! ـ ﺃ ﱠﻥ ﺍﻹﺧﻮﺓ ﻋﻨﺪﻧﺎ ﻗﺪ
ﺕ ﺍﻟﻘﺘﺎﻝ ﺃﻓﻜﺎﺭﹰﺍ ﻭﻋﻘﺎﺋﺪ ﻟﻴﺲ ﻣﻦ ﺍﻟﺴﻬﻞ ـ ﻳﺎ ﺷﻴﺦ! ـ ﻭﻻ ﻣﻦ ﺍﻟﺒﺴﻴﻂ ﺍﻟﺘﺨﻠﱢﻲ
ﺖ ﻓﻴﻬﻢ ﺳﻨﻮﺍ
ﺨ
ﺭ ﺳ
ﻑ ﻣﻨﻜﻢ ،ﻭﺫﻟﻚ ِﻟﻤﺎ ﻟﻜﻢ ﰲ ﻗﻠﻮﺏ ﺍﻹﺧﻮﺓ ﻋﻨﺪﻧﺎ ﻣﻦ ﻋﻈﻴﻢ
ﻋﻨﻬﺎ ﻭﺍﻋﺘﻘﺎﺩ ﺑﻄﻼﺎ ،ﺇ ﱠﻻ ﺑﺒﻴﺎﻥ ﺷﺎ ٍ
ﺍﳌﱰﻟﺔ ،ﻭﻭﺍﻓﺮ ﺍﻟﺘﻘﺪﻳﺮ ﻭﺍﻹﺟﻼﻝ ﻭﺍﻻﺣﺘﺮﺍﻡ؛ ﻷﻧﻨﺎ ﻧﻌﺘﻘﺪ ﺃﻧﻜﻢ ﻣﻦ ﺃﻋﻼﻡ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﰲ ﻫﺬﺍ
ﺍﻟﻌﺼﺮ.
ﻭﺇﻟﻴﻜﻢ ﺍﻵﻥ ﺍﻟﺸﺒﻪ ﺍﳌﻄﺮﻭﺣﺔ ـ ﻳﻌﲏ ـ ﻋﻨﺪﻧﺎ.
ﺍﻟﺸﻴﺦ :ﺩﻋﻨِﻲ ﺃﺗﻜﻠﱠﻢ ﻗﻠﻴﻼﹰ ،ﱠﰒ ﻗﺎﻝ:
ﺏ ﺍﻟﻌﺎﳌﲔ ،ﻭﺃﺻﻠﱢﻲ ﻭﺃﺳﻠﱢﻢ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺃﺻﺤﺎﺑﻪ ﻭﻣﻦ ﺗﺒﻌﻬﻢ ﺑﺈﺣﺴﺎﻥ
ﺍﳊﻤﺪ ﷲ ﺭ
ﺇﱃ ﻳﻮﻡ ﺍﻟﺪﻳﻦ.
ﺃﻣﺎ ﺑﻌﺪ ،ﻓﺈﻧﲏ ﻣﻦ ﻋﻨﻴﺰﺓ ﺍﻟﻘﺼﻴﻢ ـ ﺍﳌﻤﻠﻜﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ ـ ﻭﰲ ﺃﻭﻝ ﻳﻮﻡ ﻣﻦ ﺭﻣﻀﺎﻥ ﻋﺎﻡ
)(1
ﻋﺸﺮﻳﻦ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ ﻭﺃﻟﻒ ،ﺃﲢﺪﺙ ﺇﱃ ﺇﺧﻮﺍﱐ ﰲ ﺍﳉﺰﺍﺋﺮ ،ﻭﺃﻧﺎ ]ﳏﺒﻬﻢ[ :ﳏﻤﺪ ﺑﻦ ﺻﺎﱀ ﺁﻝ
ﻋﺜﻴﻤﲔ.
ﱯ ﻗﺮﺭ ﰲ ﺣﺠﺔ ﺍﻟﻮﺩﺍﻉ ﲢﺮ ﱘ ﺩﻣﺎﺋﻨﺎ ﻭﺃﻣﻮﺍﻟﻨﺎ ﻭﺃﻋﺮﺍﺿﻨﺎ ﺗﻘﺮﻳﺮﹰﺍ ﻭﺍﺿﺤﹰﺎ ﺟﻠﻴﺎ
ﺃﻗﻮﻝ ﳍﻢ :ﺇ ﱠﻥ ﺍﻟﻨ
ﺑﻌﺪ ﺃﻥ ﺳﺄﻝ ﺃﺻﺤﺎﺑﻪ ﻋﻦ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ،ﻭﺍﻟﺸﻬﺮ ،ﻭﺍﻟﺒﻠﺪ ،ﻭﻗﺎﻝ )) :ﺇﻥﱠ ﺩﻣﺎﺀﻛﻢ ﻭﺃﻣﻮﺍﻟﻜﻢ ﻭﺃﻋﺮﺍﺿﻜﻢ
)(2
ﻋﻠﻴﻜﻢ ﺣﺮﺍﻡ ،ﻛﺤﺮﻣﺔ ﻳﻮﻣﻜﻢ ﻫﺬﺍ ،ﰲ ﺷﻬﺮﻛﻢ ﻫﺬﺍ ،ﰲ ﺑﻠﺪﻛﻢ ﻫﺬﺍ ،ﺃﻻ ﻫﻞ ﺑﻠﻐﺖ؟(( .
) (1ﻣﺎ ﻛﺎﻥ ﺑﲔ ﻣﻌﻘﻮﻓﲔ ] [ ﻓﻤﻌﻨﺎﻩ ﺃ ﱠﻥ ﺍﻟﻜﻠﻤﺔ ﳏﺘﻤﻠﺔ ﲰﺎﻋﹰﺎ ﻋﻠﻰ ﻣﺎ ﺭﲰﺖ.
) (2ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ) ،(1741ﻭﻣﺴﻠﻢ ).(1679
ﱯ ﻛﺮﺭ ﻫﺬﺍ ﺍﻟﺘﻘﺮﻳﺮ ﺍﻟﻌﻈﻴﻢ ﺃﻳﺎﻣﹰﺎ ﻣﺘﺘﺎﻟﻴ ﹰﺔ ﰲ ﺫﻟﻚ ﺍﳉﻤﻊ ﺍﻟﻌﻈﻴﻢ ﰲ ﺣﺠﺔ ﺍﻟﻮﺩﺍﻉ ،ﺃﻱ:
ﻭﻟﻠﻔﺎﺋﺪﺓ ﻓﺈ ﱠﻥ ﺍﻟﻨ
ـ ﰲ ﺧﻄﺒﺔ ﻳﻮﻡ ﻋﺮﻓﺔ ،ﺭﻭﺍﻩ ﻣﺴﻠﻢ ) ،(1218ﻭﺃﺑﻮ ﺩﺍﻭﺩ ) ،(1905ﻭﺍﺑﻦ ﻣﺎﺟﻪ ) (3073ﻣﻦ ﺣﺪﻳﺚ ﺟﺎﺑﺮ.
ـ ﻭﰲ ﺧﻄﺒﺔ ﻳﻮﻡ ﺍﻟﻨﺤﺮ ،ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ) ،(1741ﻭﻣﺴﻠﻢ ) ،(1679ﻭﺃﺑﻮ ﺩﺍﻭﺩ ) ،(1947ﻭﺍﺑﻦ ﻣﺎﺟﻪ )(3058
ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﺑﻜﺮﺓ.
ـ ﻭﰲ ﺃﻭﺳﻂ ﺃﻳﺎﻡ ﺍﻟﺘﺸﺮﻳﻖ ،ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ) (1953ﳐﺘﺼﺮﹰﺍ ﻣﻦ ﺣﺪﻳﺚ ﺳﺮﺍﺀ ﺑﻨﺖ ﻧﺒﻬﺎﻥ ،ﻭﰲ ﺇﺳﻨﺎﺩﻩ ﻣﻘﺎﻝ.
ﻓﻬﺬﺍ ﺃﻣ ﺮ ﳎﻤ ﻊ ﻋﻠﻴﻪ ،ﻻ ﳜﺘﻠﻒ ﻓﻴﻪ ﺍﺛﻨﺎﻥ ،ﻭﺍﻹﺧﻮﺓ ﺍﻟﺬﻳﻦ ﻗﺎﺗﻠﻮﺍ ﰲ ﺍﳉﺰﺍﺋﺮ ﻣﻨﺬ ﺳﻨﻮﺍﺕ ﻗﺪ ﻳﻜﻮﻥ
ﳍﻢ ﺷﺒﻬﺔ ﻓﻔﻲ ﺃﻭﻝ ﺍﻷﻣﺮ ،ﺣﻴﻨﻤﺎ ﺍﺗﺠﻪ ﺍﻟﺸﻌﺐ ﺍﳉﺰﺍﺋﺮﻱ ﺇﱃ ﺟﺒﻬﺔ ﺍﻹﻧﻘﺎﺫ ،ﻭ ﻋﻠﹶﺖ ﺃﺻﻮﺍﻢ ﻟﺼﺎﱀ
ﻚ ﺃ ﱠﻥ ﻫﺬﺍ ﻣﺆﺳﻒ ،ﻭﺃ ﱠﻥ ﺍﻟﻮﺍﺟﺐ ﺍﺗﺒﺎﻉ
ﺍﳉﺒﻬﺔ ،ﻭﻟﻜﻦ ...ﻫﺬﻩ ﺍﳉﺒﻬﺔ ﺣﱴ ﺳﻴﻄﺮ ﻏﲑﻫﺎ ،ﻭﻻ ﺷ
ﺍﻷﻛﺜﺮ ﺍﻟﺬﻱ ﻭﺍﻓﻖ ﻣﺎ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻜﻮﻥ ﻋﻠﻴﻪ ﺍﻷﻣﺔ ﺍﳉﺰﺍﺋﺮﻳﺔ ،ﻣﻦ ﻗﻮﻝ ﺍﳊ ﻖ ﻭﺍﺗﺒﺎﻉ ﺍﳊ ﻖ.
ﺡ ﺑﻌﻀﻬﻢ ﻋﻠﻰ ﺑﻌﺾ ،ﻭﻛﺎﻥ ﺍﻟﻮﺍﺟﺐ ﻋﻠﻴﻬﻢ
ﻭﻟﻜﻦ ﻫﺬﺍ ﻻ ﻳﻘﺘﻀﻲ ﻭﻻ ﻳﺴﻮﻍ ﲪﻞ ﺍﻹﺧﻮﺓ ﺍﻟﺴﻼ
ﻣﻦ ﺃﻭﻝ ﺍﻷﻣﺮ ﺃﻥ ﳝﺸﻮﺍ ﻭﻳﻜﺜﱢﻔﻮﺍ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﲢﻜﻴﻢ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ،ﻭﰲ ﺍﳉﻮﻟﺔ ﺍﻷﺧﺮﻯ ،ﺗﻜﻮﻥ
ﺃﺻﻮﺍﻢ ،...ﻭﻳﻜﻮﻥ ﻭﺯﻧﻬﻢ ﰲ ﺍﻟﺸﻌﺐ ﺍﳉﺰﺍﺋﺮﻱ ﺃﻛﱪ ،ﻭﻟﻜﻦ ﻧﻘﻮﻝ :ﹶﻗﺪﺭ ﺍﷲ ﻭﻣﺎ ﺷﺎﺀ ﻓﻌﻞ؛ ﻟﻮ ﺃﺭﺍﺩ
ﺕ ﻟﻜﺎﻥ.
ﺍﷲ ﺃﻥ ﻳﻜﻮﻥ ﻣﺎ ﺫﻛﺮ
ﻭﺍﻵﻥ ،ﺃﺭﻯ ﺃﻧﻪ ﳚﺐ ﻋﻠﻰ ﺍﻹﺧﻮﺓ ﺃﻥ ﻳﺪﻋﻮﺍ ﻫﺬﺍ ﺍﻟﻘﺘﺎﻝ ،ﻻ ﺳﻴﻤﺎ ﻭﺃﻥﱠ ﺍﳊﻜﻮﻣﺔ ﺍﳉﺰﺍﺋﺮﻳﺔ
ﻋﺮﺿﺖ ﻫﺬﺍ ،ﻭﺃﻣﻨﺖ ﻣﻦ ﻳﻀﻊ ﺍﻟﺴﻼﺡ ،ﻓﻠﻢ ﻳﺒﻖ ﻋﺬ ﺭ.
ﻭﺍﳉﺰﺍﺋﺮ ﺍﻵﻥ ﲢﻤﻞ ﺍﻟﻮﻳﻼﺕ ﺑﻌﺪ ﺍﻟﻮﻳﻼﺕ ِﻣﻤﺎ ﻛﺎﻧﺖ ﻋﻠﻴﻪ ،ﻭﻛﻨﺎ ﻗﺪ ﺗﻔﺎﺀﻟﻨﺎ ﺧﲑﺍﹰ ،ﺣﻴﻨﻤﺎ ﺗﻮﻟﱠﻰ
ﺍﻟﺮﺋﻴﺲ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻮﺗﻔﻠﻴﻘﺔ ،ﻭﻫﺪﺃﺕ ﺍﻷﻣﻮﺭ ﺑﻌﺾ ﺍﻟﺸﻲﺀ.
ﺾ ﺍﻟﻌﻨﻒ ﰲ ﻫﺬﻩ ﺍﻷﻳﺎﻡ ﺍﻟﻘﺮﻳﺒﺔ ،ﻭﻫﻮ ِﻣﻤﺎ ﻳﺆﺳﻒ ﻟﻪ
ﻟﻜﻨﻨﺎ ـ ﻣﻊ ﺍﻷﺳﻒ ـ ﲰﻌﻨﺎ ﺃﻧﻪ ﺣﺼﻞ ﺑﻌ
ﻒ ﺇﱃ ﺍﳉﺰﺍﺋﺮ ﺍﳌﺴﻠﻤﺔ ...ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﺍﳌﺒﺎﺭﻙ.
ﺃﻥ ﻳﻌﻮﺩ ﺍﻟﻌﻨ
ﻭﺍﻟﺬﻱ ﳚﺐ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﺃﻥ ﳚﻤﻌﻮﺍ ﻛﻠﻤﺘﻬﻢ ﻋﻠﻰ ﺍﳊﻖ ،ﰲ ﺭﻣﻀﺎﻥ ﻭﰲ ﻏﲑﻩ ،ﻟﻜﻦ ﰲ ﺭﻣﻀﺎﻥ
ﺃﻭﻛﺪ.
ﻓﻨﺼﻴﺤﱵ ﻹﺧﻮﺗﻨﺎ ﺍﳌﻘﺎﺗﻠﲔ ..
ﻼ ... :ﺃﺣﻴﻄﻜﻢ ﺑﻪ ﻋﻠﻤﹰﺎ ـ ﻳﻌﲏ ـ ﺣﱴ ﳜﺮﺝ ﺟﻮﺍﺑﻜﻢ ﻣﻮﺍﻓﻘﹰﺎ ﺃﻭ ﻧﺎﻓﻌﹰﺎ
ﰒ ﻗﺎﻃﻌﻪ ﺍﻟﺴﺎﺋﻞ ﻗﺎﺋ ﹰ
ﻟﻺﺧﻮﺓ ،ﻳﻌﲏ ﻛﺄﻧﻜﻢ ﺗﻌﺘﻘﺪﻭﻥ ﺃﻭ ﺗﻈﻨﻮﻥ ﺃ ﱠﻥ ﺍﻟﺬﻱ ﳜﺎﻃﺒﻜﻢ ﺍﻵﻥ ﻫﻢ ﺃﻧﺼﺎﺭ ﺍﳉﺒﻬﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻟﻺﻧﻘﺎﺫ؟
ﱯ ﺬﻩ ﺍﳋﻄﺒﺔ ﰲ ﺃﻳﺎﻡ ﻣﺘﻮﺍﻟﻴﺔ ﰲ ﺣﺠﺘﻪ :ﻳﻮﻡ ﻋﺮﻓﺔ،
ﻗﺎﻝ ﺍﺑﻦ ﺃﰊ ﻋﺎﺻﻢ ﰲ ﻛﺘﺎﺏ ﺍﻟﺪﻳﺎﺕ )ﺹ )) :(25:ﻭﻗﺎﻡ ﺍﻟﻨ
ﻭﻳﻮﻡ ﺍﻟﻨﺤﺮ ،ﻭﻳﻮﻡ ﺍﻟﺮﺅﻭﺱ ،ﻭﺃﻭﺳﻂ ﺃﻳﺎﻡ ﺍﻟﺘﺸﺮﻳﻖ؛ ﻟﻴﺤﻔﻆ ﻋﻨﻪ ،ﱠﰒ ﻳﺄﻣﺮﻫﻢ ﻟﻴﺒﻠﱢﻐﻮﺍ ﺫﻟﻚ ﻋﻨﻪ ،ﰒ ﻳﺸﻬﺪ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻬﻢ،
ﻭﻗﺎﻝ :ﺍﻟﻠﱠﻬ ﻢ ﻫﻞ ﺑﻠﻐﺖ؟ ﻓﻠﻴﺒﻠﱢﻎ ﺍﻟﺸﺎﻫ ﺪ ﻣﻨﻜﻢ ﺍﻟﻐﺎﺋﺐ ،ﻭﻳﺸﻬﺪ ﺍﷲ ﻋﻠﻴﻬﻢ ﺑﺈﺑﻼﻏﻪ ﺇﻳﺎﻫﻢ ،ﻭﺃﻣﺮ ﺣﺎﺿﺮﻫﻢ ﺑﺈﺑﻼﻏﻪ ﺍﻟﻐﺎﺋﺐ
ﻋﻨﻬﻢ ((.
ﺑﻞ ﺟﺎﺀ ﻋﻨﺪ ﺍﻟﺒﺨﺎﺭﻱ ) (1739ﻣﻦ ﻃﺮﻳﻖ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﺃﻧﻪ ﺃﻋﺎﺩ ﺗﻠﻚ ﺍﳉﻤﻠﺔ ﻣﺮﺍﺭﹰﺍ ﰲ ﺍﳋﻄﺒﺔ
ﺍﻟﻮﺍﺣﺪﺓ ،ﻓﻬﻞ ﺗﺄﻣﻞ ﻫﺬﺍ ﺍﻟﻮﺍﻟﻐﻮﻥ ﰲ ﺩﻣﺎﺀ ﺍﻟﻨﺎﺱ ﻭﺃﻋﺮﺍﺿﻬﻢ؟!
ﺐ ...
ﺑﻞ ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﻋﻘِﺒﻬﺎ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻧﻔﺴﻪ )) :ﻓﻮﺍﻟﺬﻱ ﻧﻔﺴﻲ ﺑﻴﺪﻩ! ﺇﻧﻬﺎ ﻟﻮﺻﻴﺘﻪ ﺇﱃ ﹸﺃ ﻣﺘﻪ ،ﻓﻠﻴﺒﻠﱢﻎ ﺍﻟﺸﺎﻫ ﺪ ﺍﻟﻐﺎﺋ
(( ،ﻓﻜﻴﻒ ﻏﺎﺏ ﻫﺬﺍ ﻋﻦ ﺃﻣﺘﻪ ،ﺣﱴ ﺿﺮﺏ ﺑﻌﻀﻬﻢ ﺭﻗﺎﺏ ﺑﻌﺾ؟!
ﻳﺎ ﺷﻴﺦ! ﺍﻵﻥ ﺍﻟﺴﺎﺣﺔ ﺍﻟﻘﺘﺎﻟﻴﺔ ﺍﳉﺰﺍﺋﺮﻳﺔ ﺗﻀ ﻢ ﺛﻼﺙ ﻓﺼﺎﺋﻞ:
ـ ﺃﺗﺒﺎﻉ )ﺍﳉﺒﻬﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻟﻺﻧﻘﺎﺫ( ﺍﻟﺬﻳﻦ ﺧﺮﺟﻮﺍ ﻣﻦ ﺃﺟﻞ ﺍﻻﻧﺘﺨﺎﺑﺎﺕ ،ﻭﻫﻠ ﻢ ﺟﺮﺍ ﺗﻠﻚ
ﺍﻷﻣﻮﺭ.
ـ ﻭﻫﻨﺎﻙ )ﺍﳉﻤﺎﻋﺔ ﺍﻟﺴﻠﻔﻴﺔ ﻟﻠﺪﻋﻮﺓ ﻭﺍﻟﻘﺘﺎﻝ( ،ﺍﻟﱵ ﻧﻜﻠﱢﻤﻜﻢ ﺑﺎﲰﻬﺎ ،ﻭﳓﻦ ﻣﻦ ﺃﻋﻀﺎﺋﻬﺎ ،ﻫﺬﻩ
ـ ﻳﺎ ﺷﻴﺦ ـ ﻟﻴﺲ ﳍﺎ ﻋﻼﻗﺔ ﺑﺎﳉﺒﻬﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻟﻺﻧﻘﺎﺫ ،ﻭﻟﻴﺲ ﳍﺎ ﻋﻼﻗﺔ ﺑﺎﻟﺘﺤﺰﺏ ،ﻭﻟﻴﺲ ﳍﺎ ﻋﻼﻗﺔ
ﺑﺎﻻﻧﺘﺨﺎﺏ ،ﺇﻧﻤﺎ ﺧﺮﺟﺖ ﺑﻨﺎﺀ ﻋﻠﻰ ﺍﻋﺘﻘﺎﺩﻫﺎ ﻛﻔﺮ ﻫﺬﺍ ﺍﳊﺎﻛﻢ ،ﻭﺟﻮﺍﺯ ﺍﳋﺮﻭﺝ ﻋﻠﻴﻪ.
ـ ﻭﻫﻨﺎﻙ ﻃﺎﺋﻔﺔ ﺛﺎﻟﺜﺔ ـ ﻳﺎ ﺷﻴﺦ ـ )ﺍﳍﺠﺮﺓ ﻭﺍﻟﺘﻜﻔﲑ( ،ﻫﺬﻩ ﺍﻟﱵ ﻻ ﺯﺍﻟﺖ ﲤﺎﺭﺱ ﺍﻟﻌﻨﻒ ،ﻭﻻ
ﺖ ﻟﻚ ﻣﻨﺬ
ﺗﺴﺘﻤﻊ ﺇﱃ ﺍﻟﻌﻠﻤﺎﺀ ،ﺃﻣﺎ ﳓﻦ ﺍﳌﻘﺎﺗﻠﻮﻥ ﰲ )ﺍﳉﻤﺎﻋﺔ ﺍﻟﺴﻠﻔﻴﺔ ﻟﻠﺪﻋﻮﺓ ﻭﺍﻟﻘﺘﺎﻝ( ﻓﻜﻤﺎ ﺃﺳﻠﻔ
ﺐ ﺍﻟﻌﻠﻤﺎﺀ ﻭﳒﻠﱡﻬﻢ ،ﺧﺼﻮﺻﹰﺎ ﻋﻠﻤﺎﺀ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﻛﺄﻣﺜﺎﻟﻜﻢ ،ﻭﻧﺄﺧﺬ ﺑﺄﻗﻮﺍﳍﻢ ﻏﲑ ﺃﻧﻪ
ﻗﻠﻴﻞ ﳓ
ﺸﺒﻪ ﺣﺎﻟﺖ ﺩﻭﻥ ﺃﻥ ﻳﺘﻠﻘﱠﻰ ﻛﻼﻣﻜﻢ ﺑﺎﻟﻘﺒﻮﻝ ﺍﻟﺘﺎ ﻡ.
ﺕ ﻟﻚ ـ ﻫﻨﺎﻙ ﺑﻌﺾ ﺍﻟﺘﺴﺎﺅﻻﺕ ﻭﺍﻟ
ـ ﻛﻤﺎ ﺫﻛﺮ
ﺍﻟﺸﻴﺦ :ﻓﻬﻤ
ﺖ ﻣﻦ ﻛﻼﻣِﻚ ﺍﻵﻥ ﺃﻧﻜﻢ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ :ﺟﺒﻬﺔ ﺍﻹﻧﻘﺎﺫ ،ﺍﳉﻤﺎﻋﺔ ﺍﻟﺴﻠﻔﻴﺔ ،ﻭﺍﳉﻤﺎﻋﺔ
ﺍﻟﺘﻜﻔﲑﻳﺔ ،ﻫﻜﺬﺍ؟
ﺍﻟﺴﺎﺋﻞ :ﺃﻱ ﻧﻌﻢ ،ﺟﻴﺪ ﻳﺎ ﺷﻴﺦ!
ﺍﻟﺸﻴﺦ :ﺃﻣﺎ ﺟﺒﻬﺔ ﺍﻹﻧﻘﺎﺫ ،ﻓﺄﻇﻨﻬﺎ ﺃﻧﻬﺎ ﻭﺍﻓﻘﺖ ﺍﳌﺼﺎﳊﺔ؟
ﺍﻟﺴﺎﺋﻞ :ﺃﻱ ﻧﻌﻢ ،ﻫﻢ ﺍﻵﻥ ﰲ ﻫﺪﻧﺔ ﻳﺎ ﺷﻴﺦ!
ﺍﻟﺸﻴﺦ :ﺃﻣﺎ ﺍﳉﻤﺎﻋﺔ ﺍﻟﺴﻠﻔﻴﺔ ﻓﺄﺭﻯ ﺃﻥ ﻳﻮﺍﻓﻘﻮﺍ؛ ﻷﻧﻪ ﻣﻬﻤﺎ ﻛﺎﻥ ﺍﻷﻣﺮ ،ﺍﳋﺮﻭﺝ ﻋﻠﻰ ﺍﳊﺎﻛﻢ ـ
ﻭﻟﻮ ﻛﺎﻥ ﻛﻔﺮﻩ ﺻﺮﳛﹰﺎ ﻣﺜﻞ ﺍﻟﺸﻤﺲ ـ ﻟﻪ ﺷﺮﻭﻁ ،ﻓﻤِﻦ ﺍﻟﺸﺮﻭﻁ :ﺃ ﱠﻻ ﻳﺘﺮﺗﺐ ﻋﻠﻰ ﺫﻟﻚ ﺿﺮ ﺭ ﺃﻛﱪ،
ﺑﺄﻥ ﻳﻜﻮﻥ ﻣﻊ ﺍﻟﺬﻳﻦ ﺧﺮﺟﻮﺍ ﻋﻠﻴﻪ ﻗﺪﺭﺓ ﻋﻠﻰ ﺇﺯﺍﻟﺘﻪ ﺑﺪﻭﻥ ﺳﻔﻚ ﺩﻣﺎﺀ ،ﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﻻ ﳝﻜﻦ ﺑﺪﻭﻥ
ﺳﻔﻚ ﺩﻣﺎﺀ ،ﻓﻼ ﳚﻮﺯ؛ ﻷ ﱠﻥ ﻫﺬﺍ ﺍﳊﺎﻛ ﻢ ـ ﺍﻟﺬﻱ ﳛﻜﻢ ﲟﺎ ﻳﻘﺘﻀﻲ ﻛﻔﺮﻩ ـ ﻟﻪ ﺃﻧﺼﺎﺭ ﻭﺃﻋﻮﺍﻥ ﻟﻦ
ﻳﺪﻋﻮﻩ.
ﱠﰒ ﻣﺎ ﻫﻮ ﻣﻴﺰﺍﻥ ﺍﻟﻜﻔﺮ؟ ﻫﻞ ﻫﻮ ﺍﳌﻴﺰﺍﻥ ﺍﳌﺰﺍﺟﻲ ـ ﻳﻌﲏ ـ ﺍﻟﺬﻱ ﻳﻮﺍﻓﻖ ﻣﺰﺍﺝ ﺍﻹﻧﺴﺎﻥ ﻻ ﻳﻜﻔﺮ،
ﻭﺍﻟﺬﻱ ﻻ ﻳﻮﺍﻓﻘﻪ ﻳﻜﻔﺮ؟! ﻣﻦ ﻗﺎﻝ ﻫﺬﺍ؟!
ﱯ ﺻﻠﻰ ﺍﷲ
ﺍﻟﻜﻔﺮ ﻻ ﻳﻜﻮﻥ ﺇ ﱠﻻ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﻭﻣﻦ ﻋﻨﺪ ﺭﺳﻮﻟﻪ ،ﱠﰒ ﺇ ﱠﻥ ﻟﻪ ﺷﺮﻭﻃﺎﹰ ،ﻭﳍﺬﺍ ﻗﺎﻝ ﺍﻟﻨ
ﳉﻮﺭ ـ ﻭﻗﻴﻞ ﻟﻪ :ﺃﻓﻼ ﻧﻨﺎﺑﺬﻫﻢ ـ ﻗﺎﻝ )) :ﻻ ،ﺇﻻﱠ ﺃﻥ ﺗﺮﻭﺍ
ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﱠﻢ ﹶﻟﻤﺎ ﲢﺪﺙ ﻋﻦ ﺃﺋﻤﺔ ﺍ ﹶ
)(1
،ﻭﺃﻳﻦ ﻫﺬﺍ؟ ﻛﻔﺮﹰﺍ ﺑﻮﺍﺣﹰﺎ ﻋﻨﺪﻛﻢ ﻓﻴﻪ ﻣﻦ ﺍﷲ ﺑﺮﻫﺎﻥ ((
ﻛﺜ ﲑ ﻣﻦ ﺍﻹﺧﻮﺓ ﻭﻻ ﺳﻴﻤﺎ ﺍﻟﺸﺒﺎﺏ ،ﺍﻟﻜﻔﺮ ﻋﻨﺪﻫﻢ ﻋﺎﻃﻔﻲ ،ﻣﺰﺍﺟﻲ ،ﻟﻴﺲ ﻣﺒﻨﻴﺎ ﻋﻠﻰ ﺷﺮﻳﻌﺔ ،ﻭﻻ
ﺻﺪﺭ ﻋﻦ ﻣﻌﺮﻓﺔ ﺑﺸﺮﻭﻁ ﺍﻟﺘﻜﻔﲑ ،ﳍﺬﺍ ﻧﺸﲑ ﺇﱃ ﺇﺧﻮﺍﻧﻨﺎ ﰲ ﺍﳉﺰﺍﺋﺮ ﺃﻥ ﻳﻀﻌﻮﺍ ﺍﻟﺴﻼﺡ ،ﻭﺃﻥ ﻳﺪﺧﻠﻮﺍ ﰲ
ﺍﻷﻣﺎﻥ ،ﻭﺃﻥ ﻳﺼﻠﺤﻮﺍ ﺑﻘﺪﺭ ﺍﳌﺴﺘﻄﺎﻉ ﺑﺪﻭﻥ ﺇﺭﺍﻗﺔ ﺩﻣﺎﺀ ،ﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻱ ﳚﺐ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﻨﺎﺻﺤﻬﻢ ﺑﻪ،
ﻭﻣﻦ ﻭﺟﻬﺖ ﺇﻟﻴﻪ ﺍﻟﻨﺼﻴﺤﺔ ،ﻓﺎﻟﻮﺍﺟﺐ ﻋﻠﻴﻪ ﻋﻠﻰ ﺍﻷﻗﻞ ﺃﻥ ﻳﺘﺄﻧﻰ ﻭﻳﻨﻈﺮ ﰲ ﻫﺬﻩ ﺍﻟﻨﺼﻴﺤﺔ ،ﻻ ﺃﻥ ﻳﺮﺩﻫﺎ
ﺑﺎﻧﺰﻋﺎﺝ ﻭﺍﺳﺘﻜﺒﺎﺭ ﻭﻋﻨﺎﺩ ،ﻧﺴﺄﻝ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﻳﻄﻔﺊ ﺍﻟﻔﺘﻨﺔ ،ﻭﺃﻥ ﻳﺰﻳﻞ ﺍﻟ ﻐﻤﺔ ﻋﻦ ﺇﺧﻮﺍﻧﻨﺎ ﰲ ﺍﳉﺰﺍﺋﺮ.
ﺍﻟﺴﺎﺋﻞ :ﻫﻢ ﺍﻹﺧﻮﺓ ﻋﻨﺪﻧﺎ ﻳﻌﺘﻤﺪﻭﻥ ﰲ ﺍﳊﻜﻢ ﺑﻜﻔﺮ ﺣﺎﻛﻤﻬﻢ ﻋﻠﻰ ﻓﺘﻮﻯ ﻟﻠﺸﻴﺦ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ
)(2
ﺍﻷﻟﺒﺎﱐ ﻗﺪﳝﺔ ﺑﻨﻴﺖ ـ ﻭﺍﷲ ﺃﻋﻠﻢ ـ ﻋﻠﻰ ﻭﺍﻗﻊ ﻏﲑ ﺻﺤﻴﺢ ،ﻳﻌﺘﻤﺪﻭﻥ ﻋﻠﻰ ﻫﺬﺍ ـ ﻳﻌﲏ ﰲ ﺗﻜﻔﲑ
ﺣﺎﻛﻤﻬﻢ ـ ﻭﺑﺎﻟﺘﺎﱄ ،ﻭﻛﺬﻟﻚ ﻫﻨﺎﻙ ﺑﻌﺾ ﻃﻠﺒﺔ ﺍﻟﻌﻠﻢ ﺃﻳﻀﹰﺎ ﻳﻌﺘﻤﺪﻭﻥ ﻋﻠﻴﻬﻢ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ،ﻭﻋﻠﻰ
ﻫﺬﺍ ﺍﻷﺳﺎﺱ ﻓﻌﻨﺪﻣﺎ ﻧﺎﺩﻳﺘﻤﻮﻫﻢ ﺑﻮﺿﻊ ﺍﻟﺴﻼﺡ ـ ﻣﻊ ﺍﻋﺘﻘﺎﺩﻫﻢ ﻛﻔﺮ ﺣﺎﻛﻤﻬﻢ ـ ﺷ ﻖ ﺫﻟﻚ ﻋﻠﻴﻬﻢ
ﻛﺜﲑﹰﺍ ـ ﻳﻌﲏ ـ ﻭﻛﺒﺮ ﻋﻠﻴﻬﻢ ﻛﺜﲑﹰﺍ ـ ﻳﻌﲏ ـ ﻭﺿﻊ ﺍﻟﺴﻼﺡ ﻭﺍﻟﻌﻮﺩﺓ ﲢﺖ ﺣﻜﻢ ﻣﻦ ﻳﻌﺘﻘﺪﻭﻥ
ﻛﻔﺮﻩ ـ ﻳﻌﲏ ـ ﻫﺬﻩ ﻣﻌﻀﻠﺔ ﻛﻴﻒ ﺣﻠﱡﻬﺎ ﻳﺎ ﺷﻴﺦ؟
ﺍﻟﺸﻴﺦ :ﻭﺍﷲ ﻟﻴﺴﺖ ﻣﻌﻀﻠﺔ؛ ﺃ ﻭ ﹰﻻ :ﻧﻨﻈﺮ ﻫﻞ ﻫﻨﺎﻙ ﺩﻟﻴﻞ ﻋﻠﻰ ﻛﻔﺮ ﻫﺬﺍ ﺍﳊﺎﻛﻢ ،ﻭﺍﻟﻨﻈﺮ ﻫﻨﺎ ﻣﻦ
ﻭﺟﻬﲔ:
ﺍﻟﻮﺟﻪ ﺍﻷﻭﻝ :ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺃ ﱠﻥ ﻫﺬﺍ ﺍﻟﺸﻲ َﺀ ﻛﻔ ﺮ.
ﺍﻟﺜﺎﱐ :ﲢﻘﻖ ﺍﻟﻜﻔﺮ ﰲ ﺣ ﻖ ﻫﺬﺍ ﺍﻟﻔﺎﻋﻞ؛ ﻷ ﱠﻥ ﺍﻟﻜﻠﻤﺔ ﻗﺪ ﺗﻜﻮﻥ ﻛﻔﺮﹰﺍ ﺻﺮﳛﺎﹰ ،ﻭﻟﻜﻦ ﻻ ﻳﻜﻔﺮ
ﺍﻟﻘﺎﺋﻞ ،ﻭﻻ ﳜﻔﻰ ﻋﻠﻴﻨﺎ ﲨﻴﻌﹰﺎ ﻗﻮﻝ ﺍﷲ ﻋ ﺰ ﻭﺟ ﱠﻞ} :ﻣﻦ ﹶﻛ ﹶﻔ ﺮ ﻣِﻦ ﺑ ﻌ ِﺪ ﺇِﻳـﻤﺎﻧِﻪ ِﺇﻻﱠ ﻣ ﻦ ﹸﺃ ﹾﻛ ِﺮ ﻩ ﻭ ﹶﻗ ﹾﻠﺒ ﻪ
ﺏ ﻋﻈِﻴ ﻢ{ ]ﺍﻟﻨﺤﻞ
ﷲ ﻭﹶﻟ ﻬ ﻢ ﻋﺬﹶﺍ
ﺐ ِﻣ ﻦ ﺍ ِ
ﻀ
ﺻ ﺪﺭﺍ ﹶﻓ ﻌ ﹶﻠ ﻴ ِﻬ ﻢ ﹶﻏ
ﺡ ﺑِﺎﻟ ﹸﻜ ﹾﻔ ِﺮ
ﻣ ﹾﻄ ﻤِﺌﻦ ﺑﺎ ِﻹ ﳝﺎ ِﻥ ﻭﹶﻟﻜِﻦ ﻣﻦ ﺷ ﺮ
،[106ﺭﻓﻊ ﺍﷲ ﻋ ﺰ ﻭﺟ ﱠﻞ ﺣﻜﻢ ﺍﻟﻜﻔﺮ ﻋﻦ ﺍﳌﻜﺮﻩ ﻭﺇﻥ ﻧﻄﻖ ﺑﻪ.
ﺏ ﻋ ﺰ ﻭﺟ ﱠﻞ ﺃﺷ ﺪ ﻓﺮﺣﹰﺎ ﺑﺘﻮﺑﺔ ﻋﺒﺪﻩ ﻣﻦ ﺭﺟﻞ ﹶﻓ ﹶﻘ ﺪ ﺭﺍﺣﻠﺘﻪ ،ﻭﻋﻠﻴﻬﺎ
ﱯ ﺃ ﱠﻥ ﺍﻟﺮ
ﻭﻟﻘﺪ ﺃﺧﱪ ﺍﻟﻨ
ﻃﻌﺎﻣﻪ ﻭﺷﺮﺍﺑﻪ ،ﻓﻠﻤﺎ ﹶﺃﻳِﺲ ﻣﻨﻬﺎ ﺍﺿﻄﺠﻊ ﲢﺖ ﺷﺠﺮﺓ ،ﻓﺒﻴﻨﻤﺎ ﻫﻮ ﻛﺬﻟﻚ ﺇﺫﺍ ﺑﻨﺎﻗﺘﻪ ﺣﻀﺮﺕ،ﻓﺄﺧﺬ
)(3
ﱯ )) :ﺃﺧﻄﺄ ﻣﻦ ﺷﺪﺓ ﺍﻟﻔﺮﺡ (( . ﺑﺰﻣﺎﻣﻬﺎ ﻭﻗﺎﻝ :ﺍﻟﻠﱠﻬ ﻢ ﺃﻧﺖ ﻋﺒﺪﻱ ﻭﺃﻧﺎ ﺭﺑﻚ ،ﻗﺎﻝ ﺍﻟﻨ
ﻭﻛﺬﻟﻚ ﺍﻟﺮﺟﻞ ﺍﻟﺬﻱ ﻛﺎﻥ ...ﻭﻗﺎﻝ )) :ﻟﺌﻦ ﻗﺪﺭ ﺍﷲ ﻋﻠﻲ ﻟﻴﻌﺬﱢﺑﻨﻲ ﻋﺬﺍﺑﹰﺎ ﻣﺎ ﻳﻌﺬﱢﺑﻪ ﺃﺣﺪﹰﺍ ﻣﻦ
) (1ﻣﺘﻔﻖ ﻋﻠﻴﻪ ،ﻭﻗﺪ ﺳﺒﻖ.
) (2ﻗﺪ ﺳﺒﻖ ﻧﻘﻞ ﻛﻼﻡ ﺍﻟﺸﻴﺦ ﺍﻷﻟﺒﺎﱐ ـ ﺭﲪﻪ ﺍﷲ ـ ﺑﺮﻣﺘﻪ ﻋﻨﺪ ﺁﺧﺮ ﻓﺘﺎﻭﻳﻪ ﻣﻦ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ،ﻭﻓﻴﻪ ﺑﻴﺎﻥ ﻋﺪﻡ ﺻﺪﻕ ﻫﺬﺍ
ﺍﻻﺩﻋﺎﺀ.
) (3ﺭﻭﺍﻩ ﻣﺴﻠﻢ ) ،(2747ﻭﺑﺒﻌﻀﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (6309ﻣﻦ ﺣﺪﻳﺚ ﺃﻧﺲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ.
ﺖ ﺫﻟﻚ
ﺍﻟﻌﺎﳌﲔ ،ﻓﺄﻣﺮ ﺃﻫﻠﻪ ﺇﺫﺍ ﻣﺎﺕ ﺃﻥ ﳛﺮﻗﻮﻩ ﻭﻳﺴﺤﻘﻮﻩ ﰲ ﺍﻟﻴﻢ ،ﻓﺠﻤﻌﻪ ﺍﷲ ﻭﺳﺄﻟﻪ؟ ﻓﻘﺎﻝ :ﻓﻌﻠ
)(1
ﺧﻮﻓﹰﺎ ﻣﻨﻚ ﻳﺎ ﺭﺏ ، (( ﻭﱂ ﻳﻜﻔﺮ.
ﺍﳊﺎﻛﻢ ﻗﺪ ﻳﻜﻮﻥ ﻋﻨﺪﻩ ﺣﺎﺷﻴﺔ ﺧﺒﻴﺜﺔ ،ﺗﺮﱢﻗ ﻖ ﻟﻪ ﺍﻷﻣﻮﺭ ﺍﻟﻌﻈﻴﻤﺔ ﻭﺗﺴﻬﻠﻬﺎ ﻋﻠﻴﻪ ،ﻭﺗﺰﻳﻨﻬﺎ ﰲ ﻧﻔﺴﻪ،
ﻓﻴﻤﻀﻲ ﻓﻴﻤﺎ ﻳﻌﺘﻘﺪ ﺃﻧﻪ ﺣﻼﻝ] ،ﻭﻟﻜﻨﻪ[ ﻟﻴﺲ ﺑﻜﻔﺮ ،ﻭﻻ ﺃﻇ ﻦ ﺃﺣﺪﹰﺍ ﻣﻦ ﺍﳉﺰﺍﺋﺮﻳﲔ ﻳﻘﻮﻝ :ﻧﻌﻢ! ﺃﻧﺎ
ﺃﻋﻠﻢ ﺃ ﱠﻥ ﻫﺬﺍ ﺣﻜﻢ ﺍﷲ ﻭﻟﻜﻨﻲ ﺃﺧﺎﻟﻔﻪ ،ﻣﺎ ﺃﻇ ﻦ ﺃﺣﺪﹰﺍ ﻳﻘﻮﻝ ﺫﻟﻚ ﻋﻦ ﻋﻘﻴﺪﺓ ،ﻓﺈﻥ ﻛﺎﻥ ﻗﺪ ﻳﻘﻮﻟﻪ ﰲ
ﺐ ﻣﺴﻠﻢ ،ﻭﻫﻮ ﺍﻟﺬﻱ ﺃﺧﺮﺝ
ﺐ ﺍﳉﺰﺍﺋﺮ ﺷﻌ
ﺑﺎﺏ ﺍﳌﻨﺎﻇﺮﺓ ،ﻟﻜﻦ ﻋﻦ ﻋﻘﻴﺪﺓ ﻻ ﳝﻜﻦ ﻓﻴﻤﺎ ﺃﻇﻦ؛ ﻷ ﱠﻥ ﺷﻌ
ﺍﻟﻔﺮﻧﺴﻴﲔ ﻋﻦ ﺇﻛﺮﺍﻩ ﻣﻦ ﺃﺭﺿﻪ ،ﻓﺎﻟﻮﺍﺟﺐ ﻋﻠﻰ ﻫﺆﻻﺀ ﺃﻥ ﻳﻨﻈﺮﻭﺍ ﰲ ﺃﻣﺮﻫﻢ ،ﻭﺃﻥ ﻳﻠﻘﻮﺍ ﺍﻟﺴﻼﺡ ،ﻭﺃﻥ
ﻳﺼﻄﻠﺤﻮﺍ ﻣﻊ ﺃﻣﺘﻬﻢ ،ﻭﺃﻥ ﻳﺒﺜﻮﺍ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﷲ ﺑﺘﻴﺴﲑ ...ﻻ ﺑﻌﻨﻒ ،ﻧﻌﻢ!
ﺍﻟﺴﺎﺋﻞ :ﺷﻴﺨﻨﺎ ـ ﺣﻔﻈﻜﻢ ﺍﷲ ـ ﻫﻞ ﻳﺴﺘﻠﺰﻡ ـ ﻳﻌﲏ ﻟﻮ ﻓﺮﺿﻨﺎ ﻛﻔﺮ ﺍﳊﺎﻛﻢ ـ ﻫﻞ ﻳﺴﺘﻠﺰﻡ
ﺍﳋﺮﻭﺝ ﻋﻠﻴﻪ ﺑﺪﻭﻥ ﺷﺮﻭﻁ ﻳﻌﲏ؟
ﺍﻟﺸﻴﺦ :ﻻ! ﻻ ﺑ ﺪ ﻣﻦ ﺷﺮﻭﻁ ،ﺫﻛﺮﺎ ﺁﻧﻔﹰﺎ.
ﺍﻟﺴﺎﺋﻞ :ﺃﻱ ﻧﻌﻢ!
ﺍﻟﺸﻴﺦ :ﻟﻮ ﻓﹸﺮﺽ ﺃﻧﻪ ﻛﺎﻓﺮ ﻣﺜﻞ ﺍﻟﺸﻤﺲ ﰲ ﺭﺍﺑﻌﺔ ﺍﻟﻨﻬﺎﺭ ،ﻓﻼ ﳚﻮﺯ ﺍﳋﺮﻭ
ﺝ ﻋﻠﻴﻪ ﺇﺫﺍ ﻛﺎﻥ ﻳﺴﺘﻠﺰﻡ
ﺇﺭﺍﻗﺔ ﺍﻟﺪﻣﺎﺀ ،ﻭﺍﺳﺘﺤﻼﻝ ﺍﻷﻣﻮﺍﻝ.
ﺍﻟﺴﺎﺋﻞ :ﺍﻵﻥ ـ ﻳﻌﲏ ـ ﺑﻌﺾ ﺍﻹﺧﻮﺓ ﻋﻨﺪﻧﺎ ﻣﺜ ﹰ
ﻼ ﻳﻘﻮﻟﻮﻥ ﺇﻧﻬﻢ ﻣﺎ ﺩﺍﻣﻮﺍ ﺧﺮﺟﻮﺍ ﻭﲪﻠﻮﺍ ﺍﻟﺴﻼﺡ
ﻭﺧﺎﺿﻮﺍ ﻫﺬﻩ ﺍﳊﺮﺏ ﻣﻊ ﻫﺬﺍ ﺍﻟﻨﻈﺎﻡ ،ﻫﻢ ﺍﻟﻴﻮﻡ ﻭﺇﻥ ﺍﻋﺘﻘﺪﻭﺍ ﺃ ﱠﻥ ﻣﺎ ﻫﻢ ﻓﻴﻪ ﻟﻴﺲ ﲜﻬﺎﺩ؛ ﻷﻧﻬﻢ ﻛﻤﺎ
ﺫﻛﺮﰎ ﱂ ﻳﺴﺘﻮﻓﻮﺍ ﺍﻟﺸﺮﻭﻁ ،ﻟﻜﻦ ﺭﻏﻢ ﺫﻟﻚ ﻳﺴﺄﻟﻮﻥ :ﻫﻞ ﳝﻜﻨﻬﻢ ﺭﻏﻢ ﺫﻟﻚ ﺍﳌﻮﺍﺻﻠﺔ ﻭﺇﻥ ﺃﻳﻘﻨﻮﺍ ﺍﻟﻔﻨﺎ َﺀ
ﻭﺍﳍﻼﻙ ،ﺃﻡ ﻳﻬﺎﺟﺮﻭﻥ ،ﺃﻡ ﻣﺎﺫﺍ؟
ﺍﻟﺸﻴﺦ :ﻭﺍﷲ! ﻻ ﳚﻮﺯ ﳍﻢ ،ﻭﺍﷲ! ﻻ ﳚﻮﺯ ﳍﻢ ﺍﳌﻀﻲ ﻓﻴﻤﺎ ﻫﻢ ﻋﻠﻴﻪ ﻣﻦ ﺍﳊﺮﺏ ﺍﻵﻥ؛ ﺇﺫ ﺃﻧﻬﺎ
ﺣﺮﺏ ﻋﻘﻴﻢ ﻟﻴﺲ ﳍﺎ ﻓﺎﺋﺪﺓ ﻭﻻ ﺗﻮﻟﱢﺪ ﺇﻻﱠ ﺍﻟﺸﺮ ﻭﺍﻟﺸﺮﺭ.
ﺍﻟﺴﺎﺋﻞ :ﺃﻱ ﻧﻌﻢ ،ﺷﻴﺨﻨﺎ ﻫﻢ ـ ﻳﻌﲏ ـ ﺇﺫﹰﺍ ﺃﻧﺘﻢ ﻻ ﺗﻌﺘﻘﺪﻭﻥ ﻛﻔﺮ ﺣﺎﻛﻢ ﺍﳉﺰﺍﺋﺮ ﻳﻌﲏ ،ﻓﺘﺮﻭﻥ
ﺫﻟﻚ؟
ﺍﻟﺸﻴﺦ :ﻻ ﻧﺮﻯ ﺃ ﱠﻥ ﺃﺣﺪﹰﺍ ﻛﺎﻓﺮ ﺇﻻﱠ ﻣﻦ ﻛﻔﱠﺮﻩ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻭﺻﺪﻗﺖ ﻋﻠﻴﻪ ﺷﺮﻭﻁ ﺍﻟﺘﻜﻔﲑ ،ﻣﻦ ﺃﻱ
ﺑﻠﺪ ،ﻭﻣﻦ ﺃﻱ ﺇﻧﺴﺎﻥ ،ﺍﻟﻜﻔﺮ ﻟﻴﺲ ﺑﺄﻳﺪﻳﻨﺎ ،ﻭﻟﻴﺲ ﺇﻟﻴﻨﺎ ،ﺑﻞ ﻫﻮ ﺇﱃ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ،ﺇ ﱠﻥ ﺍﻟﺮﺟ ﹶﻞ ﺇﺫﺍ ﻛﻔﱠﺮ
) (1ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ) ،(3478ﻭﻣﺴﻠﻢ ) (2756ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﻭﺃﰊ ﺳﻌﻴﺪ ﻭﻏﲑﳘﺎ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ.
ﺃﺧﺎﻩ ﻭﻟﻴﺲ ﺑﻜﺎﻓﺮ ﻋﺎﺩ ﺍﻷﻣﺮ ﺇﻟﻴﻪ :ﺍﳌﻜﻔﱢﺮ ،ﻭﻛﻔﺮ ﺇ ﱠﻻ ﺃﻥ ﻳﺘﻮﺏ.
ﺍﻟﺴﺎﺋﻞ :ﺷﻴﺨﻨﺎ! ﺑﻌﺾ ﺍﻹﺧﻮﺓ ﻋﻨﺪﻧﺎ ـ ﺑﻌﺪ ﺃﻥ ﺳﻠﱠﻤﻮﺍ ﺑﺄ ﱠﻥ ﻫﺬﺍ ﻟﻴﺲ ﲜﻬﺎﺩ ﻋﻠﻰ ﻭﻓﻖ ﻣﺎ ﺫﻛﺮﰎ
ﻳﻌﲏ ـ ﱂ ﻳﺜﻘﻮﺍ ﰲ ﺍﳊﻜﻮﻣﺔ ـ ﻳﻌﲏ ـ ﻧﺴﺒﻴﺎ ،ﻓﻴﺴﺄﻟﻮﻥ ﻫﻞ ﳚﻮﺯ ﳍﻢ ﺍﳌﻜﺚ ﰲ ﺍﳉﺒﺎﻝ ﺩﻭﻥ ﺍﻟﺮﺟﻮﻉ
ﺇﱃ ﺍﳊﻴﺎﺓ ﺍﳌﺪﻧﻴﺔ ﺑﺪﻭﻥ ﻗﺘﺎﻝ ـ ﻳﻌﲏ ـ ﻳﺒﻘﻮﻥ ﺑﺄﺳﻠﺤﺘﻬﻢ ﰲ ﺍﳉﺒﺎﻝ ﻭﻳﺘﻮﻗﱠﻔﻮﻥ ﻋﻦ ﺍﻟﻘﺘﺎﻝ ،ﻟﻜﻦ ﻻ
ﻳﺮﺟﻌﻮﻥ ﺇﱃ ﺍﳊﻴﺎﺓ ﺍﳌﺪﻧﻴﺔ؟
ﺍﻟﺸﻴﺦ :ﺃﻗﻮﻝ :ﺇﻧﻬﻢ ﻟﻦ ﻳﺒﻘﻮﺍ ﻋﻠﻰ ﻫﺬﻩ ﺍﳊﺎﻝ ،ﻣﻬﻤﺎ ﻛﺎﻥ ﺍﳊﺎﻝ ،ﻭﻻ ﺑ ﺪ ﺃﻥ ﲢﺮﻛﻬﻢ ﻧﻔﻮﺳﻬﻢ
ﱐ ﺑﺎﻟﻄﺒﻊ.
ﰲ ﻳﻮﻡ ﻣﻦ ﺍﻷﻳﺎﻡ ﺣﱴ ﻳﻨﻘﻀﻮﺍ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﻘﺮﻯ ﻭﺍﳌﺪﻥ؛ ﻓﺎﻹﻧﺴﺎ ﹸﻥ ﻣﺪ ﱞ
ﻳﺒﻘﻰ ﰲ ﺭﺅﻭﺱ ﺍﳉﺒﺎﻝ ﻭﰲ ﺗﻼﳍﺎ ﻭﺷﻌﺎﺎ ،ﻭﻣﻌﻪ ﺍﻟﺴﻼﺡ؟!
ﻉ ﻃﺮﻕ!
ﺱ ﺣﱴ ﻳﻜﻮﻧﻮﺍ ﻗﻄﱠﺎ
ﰲ ﻳﻮﻡ ﻣﻦ ﺍﻷﻳﺎﻡ ﻻ ﺑ ﺪ ﺃﻥ ﺗﻬﻴﺠﻬﻢ ﺍﻟﻨﻔﻮ
ﺍﻟﺴﺎﺋﻞ :ﺇﺫﹰﺍ ﻻ ﳚﻮﺯ ﳍﻢ ﺍﳌﻜﺚ ﻋﻠﻰ ﻫﺬﻩ ﺍﳊﺎﻝ؟
ﺍﻟﺸﻴﺦ :ﻫﺬﺍ ﻣﺎ ﺃﺭﺍﻩ ،ﺃﺭﻯ ﺃﻥ ﻳﱰﻟﻮﺍ ﻟﻠﻤﺪﻥ ﻭﺍﻟﻘﺮﻯ ﻭﻷﻫﻠﻴﻬﻢ ﻭﺫﻭﻳﻬﻢ ﻭﺃﺻﺤﺎﻢ.
ﺍﻟﺴﺎﺋﻞ :ﻳﻌﲏ ﺍﻵﻥ ﻣﺎ ﳚﺐ ﻋﻠﻰ ﻛﻞﱢ ـ ﰲ ﺣﺎﻟ ِﺔ ﺇﺫﺍ ﱂ ﺗﺴﺘﺠﺐ ﺍﻟﻘﻴﺎﺩﺓ ﻟﻨﺪﺍﺋﻜﻢ ﻫﺬﺍ ،ﺇﺫﺍ ﱂ
ﺗﺴﺘﺠﺐ ﻳﻌﲏ ـ ﺇﺫﺍ ﱂ ﻳﺴﺘﺠﺐ ﺭﺅﻭﺱ ﺍﳌﻘﺎﺗﻠﲔ ﻟﻨﺪﺍﺋﻜﻢ ﻫﺬﺍ ،ﻣﺎ ﻭﺍﺟﺐ ﻛﻞ ﻣﻘﺎﺗﻞ ﰲ ﺣ ﻖ ﻧﻔﺴﻪ؟
ﺍﻟﺸﻴﺦ :ﺍﻟﻮﺍﺟﺐ ﻭﺿﻊ ﺍﻟﺴﻼﺡ ،ﻭﺃﻥ ﻻ ﻳﻄﻴﻌﻮﺍ ﺃﻣﺮﺍﺀَﻫﻢ ﺇﺫﺍ ﺃﻣﺮﻭﻫﻢ ﲟﻌﺼﻴﺔ؛ ﻷﻧﻪ ﻻ ﻃﺎﻋﺔ
ﳌﺨﻠﻮﻕ ﰲ ﻣﻌﺼﻴﺔ ﺍﳋﺎﻟﻖ.
ﺍﻟﺴﺎﺋﻞ :ﺷﻴﺨﻨﺎ! ﻫﻞ ﳚﻮﺯ ﺃﻭ ﻫﻞ ﳝﻜﻦ ـ ﻳﻌﲏ ـ ﻫﻞ ﳚﻮﺯ ﳐﺎﻟﻔﺔ ﻧﺪﺍﺋﻜﻢ ﻫﺬﺍ ﻣﻦ ﺃﺟﻞ ﻓﺘﺎﻭﻯ
ﻟﺒﻌﺾ ﺍﻟﺪﻋﺎﺓ؟
ﺍﻟﺸﻴﺦ :ﻫﺬﺍ ﻳﺮﺟﻊ ﺇﱃ ﺍﻹﻧﺴﺎﻥ ﻧﻔﺴﻪ ،ﺇﻥ ﺍﻋﺘﻘﺪ ﺃ ﱠﻥ ﻣﺎ ﻳﻘﻮﻟﻪ ﺃﻭﻟﺌﻚ ﺍﻟﻘﻮﻡ ﺍﻟﺬﻳﻦ ﻳﺪﻋﻮﻥ ﺇﱃ
ﺍﻻﺳﺘﻤﺮﺍﺭ ،ﻫﻮ ﺍﳊﻖ ﻻ ﻳﻠﺰﻣﻬﻢ ﺍﻟﺮﺟﻮﻉ ،ﻭﻟﻜﻦ ﳚﺐ ﺃﻥ ﻳﺘﺄﻣﻞ ﺍﻹﻧﺴﺎﻥ ﻭﻳﺘﺪﺑﺮ ﻭﻳﻨﻈﺮ ﻣﺎ ﺍﻟﻨﺘﻴﺠﺔ ﰲ
ﺍﻻﺳﺘﻤﺮﺍﺭ ،ﻛﻢ ﻟﻠﺸﻌﺐ ﺍﳉﺰﺍﺋﺮﻱ ﻣﻦ ﺳﻨﺔٍ ،ﻭﻫﻮ ﻳﺮﻗﺐ ﺍﻟﻮﻳﻼﺕ ﺑﻌﺪ ﺍﻟﻮﻳﻼﺕ ﻭﱂ ﻳﺴﺘﻔﺪ ﺷﻴﺌﺎﹰ؟!
ﺍﻟﺴﺎﺋﻞ :ﺍﳌﻼﺣﻈﺔ ﺃ ﱠﻥ ﻫﺆﻻﺀ ﺍﻟﺪﻋﺎﺓ ﺍﻟﺬﻳﻦ ﺫﻛﺮﻢ ـ ﻳﻌﲏ ـ ﺩﻋﺎﺓ ﻏﲑ ﻣﻌﺮﻭﻓﻮﻥ ـ ﻳﻌﲏ ـ ﻣﻦ
ﺃﻣﺜﺎﳍﻢ ﺃﺑﻮ ﻗﺘﺎﺩﺓ ﺍﻟﻔﻠﺴﻄﻴﲏ ﺍﳌﺎﻛﺚ ﰲ ﺑﺮﻳﻄﺎﻧﻴﺎ ،ﻫﻞ ﺗﻌﺮﻓﻮﻧﻪ ﻳﺎ ﺷﻴﺨﻨﺎ؟
ﺍﻟﺸﻴﺦ :ﻻ ﻧﻌﺮﻓﻪ.
ﺍﻟﺴﺎﺋﻞ :ﺗﻌﺮﻓﻮﻧﻪ؟!
ﺍﻟﺸﻴﺦ :ﻻ!
ﺍﻟﺴﺎﺋﻞ :ﺃﺑﻮ ﻣﺼﻌﺐ ﺍﻟﺴﻮﺭﻱ ،ﻣﺎ ﺗﻌﺮﻓﻮﻧﻪ؟
ﺺ ﻫﺬﺍ ﻭﻻ ﻫﺬﺍ؛ ﺇﺫﺍ ﺭﺃﻯ ﺍﻟﺸﻴﺦ :ﻛ ﱞﻞ ﻻ ﻧﻌﺮﻓﻪ ،ﻟﻜﲏ ﺃﻗﻮﻝ ﻟﻚ ،ﺇ ﱠﻥ ﺑﻌ
ﺾ ﺍﻟﻨﺎﺱ ﻭﻻ ﺃﺧ
ﺍﻟﺸﺒﺎﺏ ﺍﺟﺘﻤﻌﻮﺍ ﺣﻮﻟﻪ ،ﺍﻧﻔﺮﺩ ﲟﺎ ﻳﺬﻛ ﺮ ﺑﻪ ،ﻛﻤﺎ ﻳﻘﻮﻝ ﺍﻟﻘﺎﺋﻞ :ﺧﺎﻟِﻒ ﺗﺬﻛﺮ ،ﻧﻌﻢ!
ﺍﻟﺴﺎﺋﻞ :ﺷﻴﺨﻨﺎ! ﻫﻨﺎﻙ ﺃﺣﺪﻫﻢ ﻳﺴﻤﻰ ﺃﺑﺎ ﺣﻨﻴﻔﺔ ﺍﻷﺭﻳﺘﲑﻱ ،ﻳﺪﻋﻲ ﺃﻧﻪ ﺗﻠﻤﻴﺬﻛﻢ ،ﻭﻳﺪﻋﻲ ﺃ ﱠﻥ
ﺍﻻﺗﺼﺎ ﹶﻝ ﺑﻜﻢ ﺃﻣ ﺮ ﺻﻌﺐ ،ﻭﺃﻧﻜﻢ ﳏﺎﻃﻮﻥ ﺑﺎﳌﺨﺎﺑﺮﺍﺕ ـ ﻳﻌﲏ ـ ﻭﻏﲑ ﺫﻟﻚ ،ﻭﺍﻹﺧﻮﺓ ﻫﻬﻨﺎ ،ﺍﻹﺧﻮﺓ
ﺍﳌﻘﺎﺗﻠﲔ ﻳﻌﺘﻘﺪﻭﻥ ﺃ ﱠﻥ ﺍﻻﺗﺼﺎﻝ ﺑﻜﻢ ﺑﲔ ﺍﻻﺳﺘﺤﺎﻟﺔ ﻭﺍﻟﺼﻌﻮﺑﺔ ،ﺑﻨﺎ ًﺀ ﻋﻠﻰ ﻛﻼﻡ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ،ﻫﻞ ﻫﺬﺍ
ﺻﺤﻴﺢ؟
ﺍﻟﺸﻴﺦ :ﻏﲑ ﺻﺤﻴﺢ ،ﺃﺑﺪﹰﺍ ﻛ ﱡﻞ ﺍﻟﻨﺎﺱ ﻳﺄﺗﻮﻥ ﻭﻳﺘﺼﻠﻮﻥ ﺑﻨﺎ ،ﻭﳓﻦ ﳕﺸﻲ
ـ ﻭﺍﳊﻤﺪ ﷲ ـ ﻣﻦ ﺍﳌﺴﺠﺪ ﺇﱃ ﺍﻟﺒﻴﺖ ،ﰲ ﺧﻼﻝ ﻋﺸﺮ ﺩﻗﺎﺋﻖ ﰲ ﺍﻟﻄﺮﻳﻖ ،ﻭﻛﻞ ﻳﺄﰐ ...ﻭﳝﺸﻲ،
ﻭﺍﻟﺪﺭﻭﺱ ـ ﻭﺍﳊﻤﺪ ﷲ ـ ﻣﺴﺘﻤﺮﺓ ،ﻭﻧﻘﻮﻝ ﻣﺎ ﺷﺌﻨﺎ ِﻣﻤﺎ ﻧﻌﺘﻘﺪﻩ ﺃﻧﻪ ﺍﳊﻖ.
ﺍﻟﺴﺎﺋﻞ :ﻫﺬﺍ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻫﻞ ﺗﻌﺮﻓﻮﻧﻪ ،ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﺍﻷﺭﻳﺘﲑﻱ ﻫﺬﺍ؟
ﺍﻟﺸﻴﺦ :ﻭﺍﷲ! ﺃﻧﺎ ﻻ ﺃﻋﺮﻓﻪ ﺍﻵﻥ ،ﻟﻜﻦ ﺭﺑﻤﺎ ﻟﻮ ﺭﺃﻳﺘﻪ ﻟﻌﺮﻓﺘﻪ ،ﻟﻜﻦ ﻛﻼﻣﻪ ﺍﻟﺬﻱ ﻗﺎﻟﻪ ﻛﺬﺏ ،ﻻ
ﺃﺳﺎﺱ ﻟﻪ ﻣﻦ ﺍﻟﺼﺤﺔ ...
ﻭﺑﻌﺪ ﺣﻮﺍﺭ ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﺍﻟﺸﻴﺦ ﺣﻮﻝ ﺍﻟﺬﻳﻦ ﻗﹸﺘﻠﻮﺍ ،ﻭﺣﻮﻝ ﺗﺄﺟﻴﻞ ﻫﺬﻩ ﺍﳌﻜﺎﳌﺔ.
ﻗﺎﻝ ﺍﻟﺸﻴﺦ :ﻭﺍﷲ! ﻟﻮ ﺃﺟﻠﺘﻤﻮﻧﺎ ﺇﱃ ﻣﺎ ﺑﻌﺪ ﺭﻣﻀﺎﻥ ﺇﺫﺍ ﺃﻣﻜﻦ؟
ﺍﻟﺴﺎﺋﻞ :ﻳﺎ ﺷﻴﺦ! ﻣﺴﺘﺤﻴﻞ؛ ﺍﻟﻘﻀﻴﺔ ِﺟ ﺪ ﺷﺎﺋﻜﺔ ﻛﻤﺎ ﺗﺮﻯ ،ﻭﻗﻀﻴﺔ ﺩﻣﺎﺀ ،ﻭﻗﻀﻴﺔ ﺃﻣﺔ ﻳﺎ ﺷﻴﺦ!
ﺍﻟﺸﻴﺦ :ﺇﺫﹰﺍ ﻏﺪﹰﺍ ...
ﱠﰒ ﺗﻘﺪﻡ ﺳﺎﺋ ﹲﻞ ﺁﺧﺮ ﻓﻘﺎﻝ :ﻳﺎ ﺷﻴﺦ! ﻟﻮ ﺗﻌﻄﻴﻨﺎ ﺍﻵﻥ ﲬﺲ ﺩﻗﺎﺋﻖ ﻟﺴﺆﺍﻝ ﺃﺧﲑ؟
ﺍﻟﺸﻴﺦ :ﻃﻴﺐ!
ﺍﻟﺴﺎﺋﻞ :ﺇﺧﻮﺍﻧﻨﺎ ﻣﻦ ﺍﳉﻤﺎﻋﺔ ﺍﻟﺴﻠﻔﻴﺔ ﻟﻠﺪﻋﻮﺓ ﻭﺍﻟﻘﺘﺎﻝ ﻳﺤﺒﻮﻧﻜﻢ ،ﻭﻳﻨﻈﺮﻭﻥ ﺇﻟﻴﻜﻢ ﻋﻠﻰ ﺃﻧﻜﻢ ﻣﻦ
ﻭﺭﺍﺀﻛﻢ، ﻧﺴﲑ ﺃﻥ ﻳﺠﺐ ﺍﻟﺬﻳﻦ ﻋﻠﻤﺎﺋﻨﺎ
ﻟﻜﻦ ..
ﺍﻟﺸﻴﺦ :ﺟﺰﺍﻫﻢ ﺍﷲ ﺧﲑﹰﺍ.
ﺍﻟﺴﺎﺋﻞ :ﻟﻜﻦ ﻫﻨﺎﻙ ﺃﺳﺌﻠﺔ ﺗﺪﻭﺭ ﰲ ﺭﺅﻭﺳﻬﻢ ،ﻭﻣﻦ ﺑﲔ ﻫﺬﻩ ﺍﻷﺳﺌﻠﺔ ﻳﻘﻮﻟﻮﻥ :ﺃﻧﻨﺎ ﺇﺫﺍ ﻧﻘﻠﻨﺎ ﺇﱃ
ﺍﻟﺸﻴﺦ ﻋﻦ ﻃﺮﻳﻖ ﺃﺷﺮﻃﺔ ﻣﺼﻮﺭﺓ ـ ﻳﻌﲏ ـ ﻭﺑﻴﻨﺎ ﻟﻪ ﻓﻴﻬﺎ ﻗﺘﺎﻟﻨﺎ ﺃﻧﻨﺎ ﻻ ﻧﻘﺘﻞ ﺍﻟﺼﺒﻴﺎﻥ ،ﻭﻻ ﻧﻘﺘﻞ
ﺍﻟﺸﻴﻮﺥ ،ﻭﻻ ﻧﻔﺠﺮ ﰲ ﺍﳌﺪﻥ ،ﺑﻞ ﻧﻘﺘﻞ ﻣﻦ ﻳﻘﺎﺗﻠﻨﺎ ﻣﻦ ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﻻ ﻳﺤﻜﱢﻤﻮﻥ ﻛﺘﺎﺏ ﺍﷲ ﻋ ﺰ ﻭﺟ ﱠﻞ
ﻓﻴﻨﺎ ،ﻓﺈ ﱠﻥ ﺍﻟﺸﻴﺦ ـ ﻳﻌﲏ ـ ﺑﻌﺪ ﺃﻥ ﻳﻌﺮﻑ ﺑﺄ ﱠﻥ ﻋﻘﻴﺪﺗﻨﺎ ﺳﻠﻴﻤﺔ ،ﻭﺃ ﱠﻥ ﻣﻨﻬﺠﻨﺎ ﺳﻠﻴﻤﹰﺎ ﻭﺃ ﱠﻥ ﻗﺘﺎﻟﻨﺎ ﺳﻠﻴﻢ،
ﻓﺈ ﱠﻥ ﻓﺘﻮﺍﻩ ﺳﺘﺘﻐﻴﺮ ،ﻣﺎ ﻗﻮﻟﻜﻢ ﰲ ﻫﺬﺍ ﺑﺎﺭﻙ ﺍﷲ ﻓﻴﻜﻢ ﻭﺟﺰﺍﻛﻢ ﺍﷲ ﺧﲑﺍﹰ؟
ﺍﻟﺸﻴﺦ :ﻻ! ﻗﻮﱄ :ﺇ ﱠﻥ ﺍﻟﻔﺘﻮﻯ ﻻ ﺗﺘﻐﻴﺮ ـ ﻣﻬﻤﺎ ﻛﺎﻧﺖ ﻧﻴﺔ ﺍﳌﻘﺎﺗﻞ ـ ﻓﺈﻧﻬﺎ ﻻ ﺗﺘﻐﻴﺮ؛ ﻷﻧﻪ ﻳﺘﺮﺗﺐ
ﻋﻠﻰ ﻫﺬﺍ ﺃﻣﻮﺭ ﻋﻈﻴﻤﺔ ،ﻗﺘﻞ ﻧﻔﻮﺱ ﺑﺮﻳﺌﺔ ،ﺍﺳﺘﺤﻼﻝ ﺃﻣﻮﺍﻝ ،ﻓﻮﺿﻰ!
ﺍﻟﺴﺎﺋﻞ :ﺷﻴﺨﻨﺎ! ﺣﻔﻈﻚ ﺍﷲ ،ﺇﺫﺍ ﻛﺎﻥ ﰲ ﺻﻌﻮﺩﻧﺎ ﺇﱃ ﺍﳉﺒﺎﻝ ﺍﻋﺘﻤﺪﻧﺎ ﻋﻠﻰ ﻓﺘﺎﻭﻯ ،ﻭﺇﻥ ﻛﺎﻧﺖ
ﻛﻤﺎ ﻗﺎﻝ ﺍﻷﺥ ـ ﻳﻌﲏ ـ ﻇﻬﺮ ﺧﻄﺆﻫﺎ ،ﻭﻟﻮ ﻛﺎﻧﺖ ﻣﻦ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ،ﻭﺑﻌﺾ ﻓﺘﺎﻭﻯ ﺑﻌﺾ ﺍﻟﺪﻋﺎﺓ
ﻇﻨﺎ ﻣﻨﺎ ﺃ ﱠﻥ ﺫﻟﻚ ﺣﺠﺔ ﰲ ﺍﻟﻘﺘﺎﻝ ،ﻓﺼﻌﺪﻧﺎ ﺇﱃ ﺍﳉﺒﺎﻝ ﻭﻗﺎﺗﻠﻨﺎ ﺳﻨﲔ ،ﻳﻌﲏ ﻓﻤﺎ ﺩﻭﺭ ﺍﺘﻤﻊ ﺍﻵﻥ ﰲ
ﻣﻌﺎﻣﻠﺘﻨﺎ؟ ﻫﻞ ﻳﻌﺎﻣﻠﻨﺎ ﻛﻤﺠﺮﻣﲔ ،ﺃﻡ ﺃﻧﻨﺎ ﻛﻤﺠﺎﻫﺪﻳﻦ ﺃﺧﻄﺄﻧﺎ ﰲ ﻫﺬﻩ ﺍﻟﻄﺮﻳﻖ؟
ﺍﻟﺸﻴﺦ :ﺃﻧﺖ ﺗﻌﺮﻑ ﺃ ﱠﻥ ﲨﻴﻊ ﺍﺘﻤﻌﺎﺕ ﻻ ﺗﺘﻔﻖ ﻋﻠﻰ ﺭﺃﻱ ﻭﺍﺣﺪ ،ﻓﻴﻜﻮﻥ ﺍﻟﻨﺎﺱ ﳓﻮﻛﻢ ﻋﻠﻰ
ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ:
ـ ﻗﺴﻢ ﻳﻜﺮﻩ ﻫﺆﻻﺀ ﻭﻳﻘﻮﻝ :ﺇﻧﻬﻢ ﺟﻠﺒﻮﺍ ﺍﻟﺪﻣﺎﺭ ﻭﺃﺯﻫﻘﻮﺍ ﺍﻷﺭﻭﺍﺡ ﻭﺃﺗﻠﻔﻮﺍ ﺍﻷﻣﻮﺍﻝ ،ﻭﻟﻦ ﻳﺮﺿﻰ
ﺇ ﱠﻻ ﺑﻌﺪ ﻣﺪﺓ ﻃﻮﻳﻠﺔ.
ﺽ ﻳﺸﺠﻊ ،ﻭﺭﺑﻤﺎ ﻳﻠﻮﻣﻬﻢ ﺇﺫﺍ ﻭﺿﻌﻮﺍ ﺍﻟﺴﻼﺡ!
ـ ﻭﻗﺴﻢ ﺁﺧﺮ ﺭﺍ ٍ
ـ ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻟﺚ :ﺳﺎﻛﺖ ،ﻳﻘﻮﻝ :ﻫﺆﻻﺀ ﺗﺄﻭﻟﻮﺍ ﻭﺃﺧﻄﺄﻭﺍ ،ﻭﺇﺫﺍ ﺭﺟﻌﻮﺍ ﻓﺎﻟﺮﺟﻮﻉ ﺇﱃ ﺍﳊ ﻖ
ﻓﻀﻴﻠﺔ.
ﺍﻟﺴﺎﺋﻞ :ﺷﻴﺨﻨﺎ! ﺣﻔﻈﻚ ﺍﷲ ،ﻧﺮﻳﺪ ﻛﻠﻤﺔ ﺗﻮﺟﻴﻬﻴﺔ ﺇﱃ ﺍﻟﻄﺮﻓﲔ ،ﺃﻗﺼﺪ ﺇﱃ ﺍﻹﺧﻮﺓ ﺍﻟﺬﻳﻦ
ﺳﻴﱰﻟﻮﻥ ﺇﱃ ﺍﳊﻴﺎﺓ ﺍﳌﺪﻧﻴﺔ ﻭﺇﱃ ﺍﺘﻤﻊ ،ﻳﻌﲏ :ﻛﻴﻒ ﻧﺘﻌﺎﻣﻞ ﺍﻵﻥ؟ ﻭﺃﻥ ﻳﻨﺴﻮﺍ ﺍﻷﺣﻘﺎﺩ ،ﻧﺮﻳﺪ ﻧﺼﻴﺤﺔ ﰲ
ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﺣﻔﻈﻜﻢ ﺍﷲ؟
ﺍﻟﺸﻴﺦ :ﺑﺎﺭﻙ ﺍﷲ ﻓﻴﻜﻢ ،ﺃﻗﻮﻝ :ﺇ ﱠﻥ ﺍﻟﻮﺍﺟﺐ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺆﻣﻨﻮﻥ ﺇﺧﻮﺓ ،ﻭﺃﻧﻪ ﺇﺫﺍ ﺯﺍﻟﺖ ﺃﺳﺒﺎﺏ
ﺍﳋﻼﻑ ﻭﺃﺳﺒﺎﺏ ﺍﻟﻌﺪﺍﻭﺓ ﻭﺍﻟﺒﻐﻀﺎﺀ ﻓﻠﻨﺘﺮﻙ ﺍﻟﻜﺮﺍﻫﻴﺔ ،ﻭﻟﻨﺮﺟﻊ ﺇﱃ ﻣﺎ ﳚﺐ ﺃﻥ ﻧﻜﻮﻥ ﻋﻠﻴﻪ ﻣﻦ ﺍﶈﺒﺔ
ﷲ{
ﺻ ِﻠﺤﻮﺍ ﺑ ﻴ ﻦ ﹶﺃ ﺧ ﻮﻳ ﹸﻜ ﻢ ﻭﺍﺗﻘﹸﻮﺍ ﺍ َ
ﻭﺍﻻﺋﺘﻼﻑ ،ﻛﻤﺎ ﻗﺎﻝ ﺍﷲ ﻋ ﺰ ﻭﺟ ﱠﻞ} :ﺇِﻧﻤﺎ ﺍ ﹸﳌ ﺆ ِﻣﻨﻮ ﹶﻥ ِﺇ ﺧ ﻮ ﹲﺓ ﹶﻓﹶﺄ
]ﺍﳊﺠﺮﺍﺕ .[10
ﻧﺴﺄﻝ ﺍﷲ ﺍﻟﺘﻮﻓﻴﻖ ﻭﺍﻟﺴﺪﺍﺩ ،ﻭﻫﻞ ﺃﻧﺘﻢ ﻋﻠﻰ ﻋﺰﻡ ﺃﻥ ﺗﺘﺼﻠﻮﺍ ﻏﺪﹰﺍ ﺃﻡ ﻻ؟ ﺃﻣﺎ ﺍﻵﻥ ﻓﻨﻘﻄﻊ ،ﻭﻣﺎ ﳝﻜﻦ
ﺃﻥ ﻧﺰﻳﺪ ...
ﻭﻋﻨﺪ ﺍﳌﻮﻋﺪ ﻗﺎﻝ ﺍﻟﺴﺎﺋﻞ :ﺍﳌﻬﻢ ـ ﻳﻌﲏ ـ ﺃﻧﺎ ﺃﺭﻛﱢﺰ ﻋﻠﻰ ﺃﻫﻢ ﻣﺎ ﳝﻜﻦ ﺃﻥ ﻳﺆﺛﱢﺮ ﻋﻠﻰ ﺍﻹﺧﻮﺓ
ﻋﻨﺪﻧﺎ ـ ﻳﻌﲏ ـ ﺍﳌﻘﺎﺗﻠﲔ ﺣﱴ ﻳﺮﺟﻌﻮﺍ ﺇﱃ ﺍﳊ ﻖ.
ﺍﻟﺸﻴﺦ :ﻃﻴﺐ! ﺗﻮﻛﱠﻞ ﻋﻠﻰ ﺍﷲ.
ﺍﻟﺴﺎﺋﻞ :ﺇﻥ ﺷﺎﺀ ﺍﷲ ،ﺃﻫ ﻢ ﻗﻀﻴﺔ ـ ﻳﺎ ﺷﻴﺦ ـ ﺍﺩﻋﺎﺅﻫﻢ ﺃﻧﻜﻢ ﻻ ﺗﻌﻠﻤﻮﻥ ﻭﺍﻗﻌﻨﺎ ﰲ ﺍﳉﺰﺍﺋﺮ ،ﻭﺃ ﱠﻥ
ﺍﻟﻌﻠﻤﺎﺀ ﻻ ﻳﻌﺮﻓﻮﻥ ﺍﻟﻮﺍﻗﻊ ﰲ ﺍﳉﺰﺍﺋﺮ ،ﻭﺃﻧﻜﻢ ﻟﻮ ﻋﺮﻓﺘﻢ ﺃﻧﻨﺎ ]ﺳﻠﻔﻴﲔ[ ﺃ ﱠﻥ ﻫﺬﺍ ﺳﻴﻐﻴﺮ ﻓﺘﻮﺍﻛﻢ ،ﻓﻬﻞ ﻫﺬﺍ
ﺻﺤﻴﺢ؟
ﺍﻟﺸﻴﺦ :ﻫﺬﺍ ﻏﲑ ﺻﺤﻴﺢ ،ﻭﻗﺪ ﺃﺟﺒﻨﺎ ﻋﻨﻪ ﺑﺎﻷﻣﺲ ،ﻭﻗﻠﻨﺎ ﻣﻬﻤﺎ ﻛﺎﻧﺖ ﺍﳌﺒﺎﻟﻐﺎﺕ ﻓﺈﺭﺍﻗﺔ ﺍﻟﺪﻣﺎﺀ
ﻒ ﺍﻵﻥ ﻭﺍﻟﺪﺧﻮﻝ ﰲ ﺍﻟﺴﻠﻢ.
ﺻﻌﺐ ،ﻓﺎﻟﻮﺍﺟﺐ ﺍﻟﻜ
ﺍﻟﺴﺎﺋﻞ :ﺷﻴﺨﻨﺎ! ﻣﺎ ﺭﺃﻳﻜﻢ ﻓﻴﻤﻦ ﻳﻌﺘﻘﺪ ﺃ ﱠﻥ ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﺍﳊﻴﺎﺓ ﺍﳌﺪﻧﻴﺔ ﻳﻌﺘﱪ ِﺭﺩﺓ؟
ﺍﻟﺸﻴﺦ :ﺭﺃﻳﻨﺎ ﺃ ﱠﻥ ﻣﻦ ﻗﺎﻝ ﻫﺬﺍ ﻓﻘﺪ ﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ ﺃ ﱠﻥ ﻣﻦ ﻛﻔﱠﺮ ﻣﺴﻠﻤﹰﺎ ﺃﻭ ﺩﻋﺎ ﺭﺟ ﹰ
ﻼ
)(1
ﺑﺎﻟﻜﻔﺮ ﻭﻟﻴﺲ ﻛﺬﻟﻚ ﻋﺎﺩ ﺇﻟﻴﻪ .
ﺍﻟﺴﺎﺋﻞ :ﺷﻴﺨﻨﺎ! ﻣﺎ ﺭﺃﻳﻜﻢ ﰲ ﻗﻮﳍﻢ ﺃﻧﻪ ﻻ ﻫﺪﻧﺔ ﻭﻻ ﺻﻠﺢ ﻭﻻ ﺣﻮﺍﺭ ﻣﻊ ﺍﳌﺮﺗﺪﻳﻦ؟
ﺍﻟﺸﻴﺦ :ﺭﺃﻳﻨﺎ ﺃ ﱠﻥ ﻫﺆﻻﺀ ﻟﻴﺴﻮﺍ ﲟﺮﺗﺪﻳﻦ ،ﻭﻻ ﳚﻮﺯ ﺃﻥ ﻧﻘﻮﻝ ﺇﻧﻬﻢ ﻣﺮﺗﺪﻭﻥ ﺣﱴ ﻳﺜﺒﺖ ﺫﻟﻚ ﺷﺮﻋﹰﺎ.
ﺍﻟﺴﺎﺋﻞ :ﺑﻨﺎ ًﺀ ﻋﻠﻰ ﻣﺎﺫﺍ ﺷﻴﺨﻨﺎ؟
ﺍﻟﺸﻴﺦ :ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﻧﻬﻢ ﻳﺼﻠﱡﻮﻥ ﻭﻳﺼﻮﻣﻮﻥ ﻭﳛﺠﻮﻥ ﻭﻳﻌﺘﻤﺮﻭﻥ ﻭﻳﺸﻬﺪﻭﻥ ﺃﻥ ﻻ ﺇﻟﻪ ﺇ ﱠﻻ ﺍﷲ ﻭﺃ ﱠﻥ
ﳏﻤﺪﹰﺍ ﺭﺳﻮﻝ ﺍﷲ.
ﺍﻟﺴﺎﺋﻞ :ﻧﻌﻢ! ﻧﻌﻢ ﻳﺎ ﺷﻴﺨﻨﺎ!
ﺍﻟﺸﻴﺦ :ﻓﻜﻴﻒ ﻧﻘﻮﻝ ﺇﻧﻬﻢ ﻛﻔﺎﺭ ﻋﻠﻰ ﻫﺬﻩ ﺍﳊﺎﻝ؟! ﺇ ﱠﻥ ﺍﻟﻨ
ﱯ ﻗﺎﻝ ﻷﺳﺎﻣﺔ ﺑﻦ ﺯﻳﺪ ﹶﻟﻤﺎ ﻗﺘﻞ
ﺍﻟ ﺮﺟﻞ ﺍﻟﺬﻱ ...ﺑﺎﻟﺴﻴﻒ ،ﻓﺸﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇ ﱠﻻ ﺍﷲ ،ﺃﻧﻜﺮ ﺍﻟﺮﺳﻮﻝ ﻋﻠﻰ ﺃﺳﺎﻣﺔ ،ﻣﻊ ﺃ ﱠﻥ ﺍﻟﺮﺟﻞ ﻗﺎﻝ
)(2
ﺫﻟﻚ ﺗﻌﻮﺫﹰﺍ ﻛﻤﺎ ﻇﻨﻪ ﺃﺳﺎﻣﺔ ،ﻭﺍﻟﻘﺼﺔ ﻣﺸﻬﻮﺭﺓ .
ﺍﻟﺴﺎﺋﻞ :ﺷﻴﺨﻨﺎ! ﺳﺆﺍﻝ ﻋﻘﺎﺋﺪﻱ ـ ﻳﻌﲏ ـ ﻗﻀﻴﺔ ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻟﻜﻔﺮ ﺍﻟﻌﻤﻠﻲ ﻭﺍﻟﻜﻔﺮ ﺍﻻﻋﺘﻘﺎﺩﻱ
ﰲ ﻣﺴﺄﻟﺔ ﺍﳊﻜﻢ ﺑﻐﲑ ﺃﻧﺰﻝ ﺍﷲ؟
ﺍﻟﺸﻴﺦ :ﻳﻌﲏ ﻣﺜ ﹰ
ﻼ ﻣﻦ ﺗﺮﻙ ﺍﻟﺼﻼﺓ ﻓﻬﻮ ﻛﺎﻓﺮ ،ﻣﻦ ﺳﺠﺪ ﻟﺼﻨﻢ ﻓﻬﻮ ﻛﺎﻓﺮ ،ﻣﻦ ﻗﺎﻝ ﺇ ﱠﻥ ﻣﻊ ﺍﷲ
) (1ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ) ،(6104ﻭﻣﺴﻠﻢ ).(60
) (2ﺳﺒﻖ ﲣﺮﳚﻬﺎ ﰲ ﺍﳌﻘﺪﻣﺔ.
ﺧﺎﻟﻘﹰﺎ ﻓﻬﻮ ﻛﺎﻓﺮ ،ﻭﻫﺬﺍ ﻛﻔﺮ ﻋﻤﻠﻲ ،ﻭﺃﻣﺎ ﺍﻟﻜﻔﺮ ﺍﻻﻋﺘﻘﺎﺩﻱ ﻓﻔﻲ ﺍﻟﻘﻠﺐ.
ﺍﻟﺴﺎﺋﻞ :ﺷﻴﺨﻨﺎ! ﺍﻟﻜﻔﺮ ﺍﻟﻌﻤﻠﻲ ﻫﻞ ﻳﺨﺮﺝ ﻣﻦ ﺍﳌﻠﺔ؟
ﺍﻟﺸﻴﺦ :ﺑﻌﻀﻪ ﳐﺮ
ﺝ ﻭﺑﻌﻀﻪ ﻏﲑ ﳐﺮﺝ ،ﻛﻘﺘﺎﻝ ﺍﳌﺆﻣﻦ ،ﻓﻘﺪ ﻗﺎﻝ ﺍﻟﻨِﺒ ﻲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ
)(1
ﻭﺳﻠﱠﻢ )) :ﻗﺘﺎﻟﻪ ﹸﻛ ﹾﻔ ﺮ (( ،ﻭﻣﻊ ﺫﻟﻚ ﻻ ﳜﺮﺝ ﻣﻦ ﺍ ِﳌﻠﱠﺔ ﻣﻦ ﻗﺎﺗﻞ ﺃﺧﺎﻩ ﺍﳌﺆﻣﻦ ﺑﺪﻟﻴﻞ ﺁﻳﺔ ﺍﳊﺠﺮﺍﺕ:
ﺻ ِﻠﺤﻮﺍ ﺑ ﻴ ﻦ
ﺻ ِﻠﺤﻮﺍ ﺑ ﻴﻨ ﻬﻤﺎ{ ﻗﺎﻝِ} :ﺇﻧﻤﺎ ﺍ ﹸﳌ ﺆ ِﻣﻨﻮ ﹶﻥ ِﺇ ﺧ ﻮ ﹲﺓ ﹶﻓﹶﺄ
ﲔ ﺍ ﹾﻗﺘﺘﻠﹸﻮﺍ ﹶﻓﹶﺄ
} ﻭﺇِﻥ ﻃﹶﺎِﺋ ﹶﻔﺘﺎ ِﻥ ﻣِ ﻦ ﺍ ﹸﳌ ﺆ ِﻣِﻨ
ﹶﺃ ﺧ ﻮﻳ ﹸﻜ ﻢ{ ]ﺍﳊﺠﺮﺍﺕ 9ـ .[10
ﺍﻟﺴﺎﺋﻞ :ﻣﱴ ﻳﺼﺒﺢ ﺍﻟﻜﻔﺮ ﺍﻟﻌﻤﻠﻲ ﻛﻔﺮﹰﺍ ﺍﻋﺘﻘﺎﺩﻳﺎ ﺷﻴﺨﻨﺎ؟
ﺍﻟﺸﻴﺦ :ﺇﺫﺍ ﺳﺠﺪ ﻟﺼﻨﻢ ،ﻓﻬﻮ ﻛﺎﻓﺮ ﻛﻔﺮﹰﺍ ﳐﺮﺟﹰﺎ ﻋﻦ ﺍﳌﻠﺔ ،ﺇ ﱠﻻ ﺃﻥ ﻳﻜﻮﻥ ﻣﻜﺮﻫﹰﺎ.
ﺍﻟﺴﺎﺋﻞ :ﻭﰲ ﻗﻀﻴﺔ ﺍﳊﻜﻢ ﺑﻐﲑ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ؟
ﺍﻟﺸﻴﺦ :ﻫﺬﺍ ﺑﺎﺏ ﻭﺍﺳﻊ ،ﻫﺬﺍ ﺑﺎﺏ ﻭﺍﺳﻊ ،ﻗﺪ ﳛﻜﻢ ﺑﻐﲑ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﻋﺪﻭﺍﻧﹰﺎ ﻭﻇﻠﻤﺎﹰ ،ﻣﻊ ﺍﻋﺘﺮﺍﻓﻪ
ﺑﺄ ﱠﻥ ﺣﻜﻢ ﺍﷲ ﻫﻮ ﺍﳊﻖ ،ﻓﻬﺬﺍ ﻻ ﻳﻜﻔﺮ ﻛﻔﺮﹰﺍ ﳐﺮﺟﹰﺎ ﻋﻦ ﺍﳌﻠﺔ ،ﻭﻗﺪ ﳛﻜﻢ ﺑﻐﲑ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﺗﺸﻬﻴﺎ
ﻭﳏﺎﺑﺎﺓ ﻟﻨﻔﺴﻪ ،ﺃﻭ ﻟﻘﺮﻳﺒﻪ ،ﻻ ﻟﻘﺼﺪ ﻇﻠﻢ ﺍﶈﻜﻮﻡ ﻋﻠﻴﻪ ...ﻭﻻ ﻟﻜﺮﺍﻫﺔ ﺣﻜﻢ ﺍﷲ ،ﻓﻬﺬﺍ ﻻ ﳜﺮﺝ ﻋﻦ
ﺍﳌﻠﺔ ،ﺇﻧﻤﺎ ﻫﻮ ﻓﺎﺳﻖ ،ﻭﻗﺪ ﳛﻜﻢ ﺑﻐﲑ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﻛﺎﺭﻫﹰﺎ ِﻟﺤﻜﻢ ﺍﷲ ،ﻓﻬﺬﺍ ﻛﺎﻓ ﺮ ﻛﻔﺮﹰﺍ ﻣﺨﺮﺟﹰﺎ ﻋﻦ
ﺍﳌﻠﱠﺔ ،ﻭﻗﺪ ﳛﻜﻢ ﺑﻐﲑ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﻃﺎﻟﺒﹰﺎ ﻣﻮﺍﻓﻘﺔ ﺣﻜﻢ ﺍﷲ ،ﻟﻜﻨﻪ ﺃﺧﻄﺄ ﰲ ﻓﻬﻤﻪ ،ﻓﻬﺬﺍ ﻻ ﻳﻜﻔﺮ ،ﺑﻞ ﻭﻻ
ﻳﺄﰒ؛ ﻟﻘﻮﻝ ﺍﻟﻨِﺒ ﻲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ )) :ﺇﺫﺍ ﺣﻜﻢ ﺍﳊﺎﻛ ﻢ ﻓﺎﺟﺘﻬ ﺪ ﻓﺄﺧﻄﺄ ﻓﻠﻪ ﺃﺟ ﺮ
)(2
ﻭﺍﺣﺪ ،ﻭﺇﻥ ﺃﺻﺎﺏ ﻓﻠﻪ ﺃﺟﺮﺍﻥ (( .
ﺍﻟﺴﺎﺋﻞ :ﺷﻴﺨﻨﺎ! ﻣﺜ ﹰ
ﻼ ﻋﻨﺪﻧﺎ ﻟﻸﺳﻒ ﺍﻟﺸﺪﻳﺪ ﻣﺴﺠﺪ ﺣﻮﻝ ﺇﱃ ﺛﻜﻨﺔ ﻋﺴﻜﺮﻳﺔ ،ﺗﺸﺮﺏ ﻓﻴﻬﺎ
ﺐ ﻓﻴﻬﺎ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ـ ﻳﻌﲏ ـ ﻫﺬﺍ ﻣﺎ
ﺍﳋﻤﻮﺭ ،ﻭﺗﺴﻤﻊ ﻓﻴﻬﺎ ﺍﳌﻮﺳﻴﻘﻰ ،ﻭﺗﻌﻄﻞ ﻓﻴﻬﺎ ﺍﻟﺼﻼﺓ ﻭﻳﺴ
ﺣﻜﻤﻪ؟
ﺍﻟﺸﻴﺦ :ﻫﺬﺍ ﻓﺴﻮﻕ ،ﻓﻼ ﻳﺤ ﱡﻞ ﲢﻮﻳﻞ ﺍﳌﺴﺠﺪ ﺇﱃ ﺛﻜﻨﺔ ﻋﺴﻜﺮﻳﺔ؛ ﻷﻧﻪ ﲢﻮﻳﻞ ﻟﻠﻮﻗﻒ ﻋﻦ ﺟﻬﺘﻪ
ﻭﺗﻌﻄﻴﻞ ﻟﻠﺼﻼﺓ ﻓﻴﻪ.
ﺍﻟﺴﺎﺋﻞ :ﺷﻴﺨﻨﺎ! ﻛﻼﻣﻜﻢ ﻭﺍﺿﺢ ﻭﺍﳊﻤﺪ ﷲ ،ﻭﺬﻩ ﺍﻟﺼﻴﻐﺔ ﻳﺰﻳﺢ ـ ﺇﻥ ﺷﺎﺀ ﺍﷲ ـ ﺍﻟﺸﺒ ﻪ ﺍﻟﱵ
ﲢﻮﻝ ﺩﻭﻥ ﺃﻥ ﻳﻌﻤ ﹶﻞ ﺍﳊ ﻖ ﻋﻤﻠﹶﻪ ﺇﻥ ﺷﺎﺀ ﺍﷲ.
) (1ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ) ،(48ﻭﻣﺴﻠﻢ ) (116ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ.
) (2ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ) ،(7352ﻭﻣﺴﻠﻢ ) (1716ﻣﻦ ﺣﺪﻳﺚ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ.
ﺍﻟﺸﻴﺦ :ﻧﺴﺄﻝ ﺍﷲ ﺃﻥ ﻳﻬﺪﻳﻬﻢ ،ﻭﺃﻥ ﻳﺮﺯﻗﻬﻢ ﺍﻟﺒﺼﲑﺓ ﰲ ﺩﻳﻨﻪ ،ﻭﳛﻘﻦ ﺩﻣﺎﺀ ﺍﳌﺴﻠﻤﲔ.
)(1
ﻼ ﺷﺮﺣﺘﻢ ﻟﻨﺎ ﻗﻮﻟﻪ )) :ﻣﻦ ﺭﺃﻯ ﻣﻨﻜﻢ ﻣﻨﻜﺮﹰﺍ ﻓﻠﻴﻐﻴﺮﻩ ﺑﻴﺪﻩ ، (( ..ﺍﳊﺪﻳﺚ؟
ﺍﻟﺴﺎﺋﻞ :ﻫ ﱠ
ﺍﻟﺸﻴﺦ :ﻻ ﻳﺘﺴﻊ ﺍﺎﻝ؛ ﻷﻧﻪ ﻣﺎ ﺑﻘﻲ ﺇ ﱠﻻ ﺩﻗﻴﻘﺔ ﻭﺍﺣﺪﺓ.
ﺍﻟﺴﺎﺋﻞ :ﺃﻋﻄِﻨﺎ ﺗﺎﺭﻳﺦ ﺍﳌﻜﺎﳌﺔ ﻭﺍﲰﻚ.
ﺍﻟﺸﻴﺦ :ﻫﺬﻩ ﺍﳌﻜﺎﳌﺔ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﰲ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ،ﺃﺟﺮﺍﻫﺎ ﻣﻊ ﺇﺧﻮﺍﻧﻪ ﳏﻤﺪ ﺑﻦ ﺻﺎﱀ ﺍﻟﻌﺜﻴﻤﲔ ﻣﻦ
)(2
ﻋﻨﻴﺰﺓ ﺑﺎﳌﻤﻠﻜﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ )1420ﻫـ( ،ﻧﺴﺄﻝ ﺍﷲ ﺃﻥ ﻳﻨﻔﻊ ﺬﺍ (( .
ﺗﻨﺒﻴﻪ :ﻣﺎ ﻛﺎﻥ ﰲ ﻓﺘﺎﻭﻯ ﺍﻟﺸﻴﺦ ﻫﺬﻩ ﻣﻦ ﺯﻳﺎﺩﺓ ﺃﻭ ﻧﻘ ٍ
ﺺ ﻓﻤِﻦ ﺬﻳﺐ ﺍﻟﺸﻴﺦ ﻧﻔﺴِﻪ ،ﻛﻤﺎ ﺳﺒﻖ
ﺫﻛﺮﻩ ﰲ ﺃﻭﻝ ﺍﻟﻜﺘﺎﺏ.
***
@ @‹öa§bi@òzܾa@pbÇbà§a@¶g@µàîrÇ@åia@„î“Ûa@òzî—ã
ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ
ﻣﻦ ﳏﻤﺪ ﺍﻟﺼﺎﱀ ﺍﻟﻌﺜﻴﻤﲔ ﺇﱃ ﺇﺧﻮﺍﱐ ﰲ ﺍﳉﺰﺍﺋﺮ ﺍﻟﺬﻳﻦ ﻣﺎ ﺯﺍﻟﻮﺍ ﳛﻤﻠﻮﻥ ﺍﻟﺴﻼﺡ ﰲ ﺍﳉﺒﺎﻝ
ﻭﺍﻟﺮﻣﺎﻝ ﻭﻓﱠﻘﻬﻢ ﺍﷲ ﻟِﻤﺎ ﻓﻴﻪ ﺍﳋﲑ ﻭﺍﻟﺼﻼﺡ.
ﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ ﻭﺭﲪﺔ ﺍﷲ ﻭﺑﺮﻛﺎﺗﻪ .
ﻭﺑﻌﺪ :ﻓﺈ ﱠﻥ ﺍﻟﻮﺍﺟﺐ ﻋﻠ ﻲ ﺃﻥ ﺃﹸﺑﺪﻱ ﺍﻟﻨﺼﻴﺤﺔ ﻟﻜﻢ؛ ﻷ ﱠﻥ ﺫﻟﻚ ﻣﻦ ﺍﻟﺪﻳﻦ ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ
ﺍﻟﺼﺤﻴﺢ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﱠﻢ ﺃ ﱠﻥ )) :ﺍﻟﺪﻳﻦ ﺍﻟﻨﺼﻴﺤﺔ :ﷲ ﻭﻟﻜﺘﺎﺑﻪ ﻭﻟﺮﺳﻮﻟﻪ
)(3
ﻭﻷﺋﻤﺔ ﺍﳌﺴﻠﻤﲔ ﻭﻋﺎﻣﺘﻬﻢ (( .
ﺡ ﻭﲢﻤﻠﻮﺍ ﺍﻟﺴﻼﻡ ،ﻭﺗﺠﻴﺒﻮﺍ ﻣﺎ ﺩﻋﺖ ﺇﻟﻴﻪ ﺍﳊﻜﻮﻣﺔ ﻣﻦ ﺍﳌﺼﺎﳊﺔ
ﻓﻨﺼﻴﺤﱵ ﻟﻜﻢ ﺃﻥ ﺗﻠﻘﻮﺍ ﺍﻟﺴﻼ
ﻭﺍﻟﺴﻼﻡ ،ﱠﰒ ﳚﺮﻱ ﺑﲔ ﺍﳉﻤﻴﻊ ﺍﻟﺘﻔﺎﻫﻢ ﻭﲢﻜﻴﻢ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ،ﻭﻫﺬﺍ ﺳﻴﻜﻮﻥ ﻓﻴﻪ ﺧ ﲑ ﻛﺜﲑ،
) (1ﺭﻭﺍﻩ ﻣﺴﻠﻢ ) ،(49ﻭﺃﺑﻮ ﺩﺍﻭﺩ ) ،(1140ﻭ) ،(4340ﻭﺍﻟﺘﺮﻣﺬﻱ ) ،(2173ﻭﺍﻟﻨﺴﺎﺋﻲ ) ،(111/8ﻭﺍﺑﻦ ﻣﺎﺟﻪ
).(4013
) (2ﻣﻦ ﺷﺮﻳﻂ ﲰﻌﻲ ،ﺗﺴﺠﻴﻞ :ﺇﻋﻼﻡ ﻛﺘﻴﺒﺔ ﺍﻟﻐﺮﺑﺎﺀ.
) (3ﺭﻭﺍﻩ ﻣﺴﻠﻢ ).(55
ﻭﺍﳋﻼﺹ ﻣﻦ ﺍﻟﻔﱳ ﻭﺍﻟﻘﺘﺎﻝ.
ﻭﻫﺬﺍ ـ ﺃﻋﲏ ـ ﻭﺿﻊ ﺍﻟﺴﻼﺡ ﻭﲪﻞ ﺍﻟﺴﻼﻡ ﻭﺍﺟﺐ ﻋﻠﻰ ﺍﳉﻤﻴﻊ.
ﻓﺎﷲ ﺍﷲ ﺃﻳﻬﺎ ﺍﻹﺧﻮﺓ ﺑﺎﳌﺒﺎﺩﺭﺓ ﺇﱃ ﺍﳌﺼﺎﳊﺔ ﻭﺍﻟﺘﻔﺎﻫﻢ!
ﻭﺃﺳﺄﻝ ﺍﷲ ﻟﻨﺎ ﻭﻟﻜﻢ ﺍﻟﺘﻮﻓﻴﻖ ﻭﺃﻥ ﳚﻌﻠﻨﺎ ﻣﻦ ﺩﻋﺎﺓ ﺍﳋﲑ ﻭﺃﻧﺼﺎﺭ ﺍﳊﻖ ،ﺇﻧﻪ ﺟﻮﺍ ﺩ ﻛﺮﱘ ،ﻭﺻﻠﻰ ﺍﷲ
ﻭﺳﻠﱠﻢ ﻭﺑﺎﺭﻙ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺃﺻﺤﺎﺑﻪ ﻭﺍﻟﺘﺎﺑﻌﲔ ﳍﻢ ﺑﺈﺣﺴﺎﻥ ﺇﱃ ﻳﻮﻡ ﺍﻟﺪﻳﻦ.
ﻛﺘﺒﻪ ﺍﻟﻔﻘﲑ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﳏﻤﺪ ﺑﻦ ﺻﺎﱀ ﺍﻟﻌﺜﻴﻤﲔ .
ﰲ ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ ﻳﻮﻡ ﺍﻷﺭﺑﻌﺎﺀ ﺍﻟﺴﺎﺩﺱ ﻋﺸﺮ ﻣﻦ ﺫﻱ ﺍﳊﺠﺔ ﻋﺎﻡ )1420ﻫـ(.
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@@µàîrÇ@åia@„î“Ûa@Éß@µí‹öa§a@õbÔÛ
ﻳﻮﻡ ) 17ﻣﻦ ﺫﻱ ﺍﳊﺠﺔ 1420ﻫـ(
ﺍﻟﺴﺎﺋﻞ )) :ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﺣﻔﻈﻚ ﺍﷲ! ﻣﺎ ﻫﻲ ﻧﺼﻴﺤﺘﻜﻢ ﻭﺗﻮﺟﻴﻬﻜﻢ ﻷﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﹸﻏ ﺮ ﺭ ﻢ ﱠﰒ
ﺗﺎﺑﻮﺍ ﻭﺃﹶﻟﻘﹶﻮﺍ ﺍﻟﺴﻼﺡ ،ﻭﺭﺟﻌﻮﺍ ﺇﱃ ﺣﻈﲑﺓ ﺍﳌﺴﻠﻤﲔ ،ﻭﻫﻢ ﺍﻵﻥ ﻳﺼﻠﱡﻮﻥ ﰲ ﻣﺴﺎﺟﺪﻫﻢ ،ﻭﻳﻌﻴﺸﻮﻥ ﻣﻊ
ﺱ ﰲ ﻣﻌﺎﻣﻠﺘِﻬﻢ
ﺝ ﻣﻦ ﻃﺮﻑ ﺍﻟﻐﲑ ،ﻓﻤﺎ ﻫﻲ ﻧﺼﻴﺤﺘﻜﻢ ﻟﻠﻨﺎ ِ
ﺾ ﺍﳊﺮﺝ ﺃﻭ ﺍﻹﺣﺮﺍ
ﺍﻟﻨﺎﺱِ ،ﻭﻗﺪ ﻳﺠﺪﻭﻥ ﺑﻌ
ﳍﻢ ،ﻭﻧﺼﻴﺤﺘﻜﻢ ﳍﻢ؟ ﻛﻴﻒ ﻳﻌﺎﻣﻠﻮﻥ ﺍﻟﻨﺎﺱ؟ ﻭﻛﻴﻒ ﻳﺴﺘﻘﺒﻠﻮﻥ؟ ﻭﻛﻴﻒ ﻳﻌﻴﺸﻮﻥ ﰲ ﻫﺬﺍ ﺍﳉ ﻮ ﺍﳉﺪﻳﺪ
ﺑﺎﻟﻨﺴﺒﺔ ﺇﻟﻴﻬﻢ؟ ﺟﺰﺍﻛﻢ ﺍﷲ ﺧﲑﹰﺍ.
ﷲ ﻋﻠﻴﻬﻢ ﺑﺈﻟﻘﺎ ِﺀ ﺍﻟﺴﻼﺡِ ،ﻭﺭﺟﻌﻮﺍ ﺍﻟﺸﻴﺦ :ﺍﳊﻤﺪ ﷲ ﺭ
ﺏ ﺍﻟﻌﺎﻟﹶﻤﲔ ،ﻧﺼﻴﺤﱵ ﻟﻺﺧﻮﺍﻥ ﺍﻟﺬﻳﻦ ﻣ ﻦ ﺍ ُ
ﷲ ﻋ ﺰ ﻭﺟ ﱠﻞ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻨﻌ ﻤ ِﺔ ﻗﺒﻞ ﻛ ﱢﻞ ﺷﻲﺀٍ؛ ﻷ ﱠﻥ ﻫﺬﻩ ﻧﻌﻤ ﹲﺔ ﻣﻦ ﺍﷲ
ﺇﱃ ﻣﺪﻢ ﻭﺩﻳﺎﺭِﻫﻢ ﺃﻥ ﻳﺸﻜﺮﻭﺍ ﺍ َ
ﻋﻠﻴﻬﻢ ﻭﻋﻠﻰ ﺍﳉﺰﺍﺋﺮﻳﲔ ﺍﻵﺧﺮﻳﻦ.
ﺛﺎﻧﻴﹰﺎ :ﺃﻥ ﻳﻨﺴﻮﺍ ﻣﺎ ﺳﺒﻖ ،ﻭﺃ ﱠﻻ ﻳﻌﻴﺸﻮﺍ ﰲ ﺃﻓﻜﺎﺭﻫﻢ ﺍﻟﺴﺎﺑﻘﺔ ،ﳝﺤﻀﻮﺎ ﳏﻀﹰﺎ ﺗﺎﻣﺎ ﻣﻦ ﺃﻓﻜﺎﺭﻫﻢ،
ﻭﻻ ﻳﺘﺬﺍﻛﺮﻭﻫﺎ ،ﺣﱴ ﺇﺫﺍ ﺗﺬﺍﻛﺮﻭﻫﺎ ﻓﻠﻴﻘﻮﻟﻮﺍ :ﺃﻋﻮﺫ ﺑﺎﷲ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﺮﺟﻴﻢ.
ﺱ ﻭﻛﺄﻧﻬﻢ ﻟﹶﻢ ﻳﻔﻌﻠﻮﺍ ﺷﻴﺌﺎﹰ؛ ﻷﻧﻬﻢ ﺇﺫﺍ ﻋﺎﺷﻮﺍ ﻭﻫﻢ ﻳﺸﻌﺮﻭﻥ ﺑﺄﻧﻬﻢ ﻓﻌﻠﻮﺍ
ﺛﺎﻟﺜﹰﺎ :ﺃﻥ ﻳﻌﻴﺸﻮﺍ ﻣﻊ ﺍﻟﻨﺎ ِ
ﻀ ﺮ ﺑﺎﳌﺼﻠﺤ ِﺔ ﺍﻟﻌﺎﻣﺔ.
ﻣﺎ ﻓﻌﻠﻮﺍ ﺑﻘﹸﻮﺍ ﰲ ﻧ ﹾﻔ ﺮ ٍﺓ ﻣﻦ ﺍﻟﻨﺎﺱ ﻭﺑﻌ ٍﺪ ﻣﻨﻬﻢ ،ﻭﻫﺬﺍ ﻳ
ﳊﻜﱠﺎﻣﻬﻢ ،ﻓﻬﺎ ﻫﻮ ﺃﲪﺪ ﺑﻦ
ﺴﻠﹶﻒ ﹸ ﺭﺍﺑﻌﹰﺎ :ﺃﻥ ﻳﻘﺒِﻠﻮﺍ ﻋﻠﻰ ﻋﻠﻢ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟ
ﺴﻨﺔ ،ﻭﻋﻠﻰ ﻣﻌﺎﻣﻠﺔ ﺍﻟ
ﺣﻨﺒﻞ ـ ﺭﲪﻪ ﺍﷲ ـ ﺇﻣﺎﻡ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻳﻘﻮﻝ ﻟﻠﻤﺄﻣﻮﻥ) :ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ(! ﻭﻫﻮ ﺍﻟﺬﻱ ﺁﺫﺍﻩ ﰲ ﺍﻟﻘﻮﻝ
ﲞﻠﻖ ﺍﻟﻘﺮﺁﻥ ،ﻭﻛﺬﻟﻚ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﰲ ﳐﺎﻃﺒﺘِﻪ ِﻟﻤﻦ ﺣﺒﺴﻪ ،ﺗﺠﺪ ﺧﻄﺎﺑﹰﺎ ﻟﻴﻨﺎﹰ ،ﻗﺎﻝ ﺍﷲ
ﺨﺸﻰ{ ]ﻃﻪ 43
ﳌﻮﺳﻰ ﻭﻫﺎﺭﻭﻥ} :ﺍ ﹾﺫ ﻫﺒﺎ ِﺇﻟﹶﻰ ِﻓ ﺮﻋﻮ ﹶﻥ ِﺇﻧ ﻪ ﹶﻃﻐﻰ ﹶﻓﻘﹸﻮﻻﹶ ﹶﻟ ﻪ ﹶﻗ ﻮ ﹰﻻ ﹶﻟﻴﻨﺎ ﹶﻟ ﻌﻠﱠ ﻪ ﻳﺘ ﹶﺬﻛﱠ ﺮ ﹶﺃ ﻭ ﻳ
ـ .[44
ﺧﺎﻣﺴﹰﺎ :ﺑﺎﻟﻨﺴﺒﺔ ﻟﻶﺧﺮﻳﻦ :ﺃﻥ ﻳﺘﻠﻘﱠﻮﺍ ﻫﺆﻻ ِﺀ ﺑﻮﺟ ٍﻪ ﻃ ﹾﻠ ٍﻖ ﻭﺻﺪ ٍﺭ ﻣﻨﺸ ِﺮﺡٍ ،ﻭﺃﻥ ﻳﻔﺮﺣﻮﺍ ﻢ ،ﻭﺃﻥ
ﻳﻜﺮﻣﻮﻫﻢ ،ﻭﺃ ﱠﻻ ﻳﺮﻭﻫﻢ ﺟﻔﺎ ًﺀ ﺃﻭ ﻛﺮﺍﻫﻴﺔﹰ ﺃﻭ ﻋﺒﻮﺳﹰﺎ ﰲ ﻭﺟﻮﻫﻬﻢ؛ ﻷ ﱠﻥ ﺍﳊﺎ ﹶﻝ ﺑﻌﺪ ﻭﺿﻊ ﺍﻟﺴﻼﺡ ﻟﻴﺲ
ﻛﺎﳊﺎﻝ ﻗﺒﻞ ﻭﺿﻊ ﺍﻟﺴﻼﺡ ،ﻭﺃﻥ ﻳﺘﻨﺎﺳﻮﺍ ﻛ ﱠﻞ ﻣﺎ ﺟﺮﻯ.
ﺱ ﻋﻠﻰ ﺃﻥ ﻳﺘﺂﻟﻔﻮﺍ ﻭﻳﺘﻘﺎﺭﺑﻮﺍ ،ﻭﻳﺘﻌﺎﻭﻧﻮﺍ ﻋﻠﻰ ﺍﻟ ﱪ
ﺳﺎﺩﺳﹰﺎ :ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺪﻋﺎﺓ ﺃﻳﻀﹰﺎ :ﻳﺤﺜﱡﻮﻥ ﺍﻟﻨﺎ
ﻭﺍﻟﺘﻘﻮﻯ ،ﻭﻳﺘﻨﺎﺳﻮﺍ ﻣﺎ ﺳﺒﻖ ،ﻭﺗﺒﺪﺃ ﺍﳊﻴﺎﺓ ﻣﻦ ﺟﺪﻳﺪ.
ﺃﻣﺎ ﻣﺎ ﲰﻌﻨﺎﻩ ـ ﻭﺍﳊﻤﺪ ﷲ ـ ﻋﻦ ﺭﺟﻮﻉ ﺍﻟﻜﺜﲑ ﻣﻨﻬﻢ ﺇﱃ ﺍﻟﺼﻮﺍﺏ ﻭﺇﻟﻘﺎﺀ ﺍﻟﺴﻼﺡ ،ﻭﻣﺎ ﲰﻌﻨﺎ
ﷲ ﻋ ﺰ
ﺏ ﺍﻟﻌﺎﻟﹶﻤﲔ ،ﻧﺮﺟﻮ ﺍ َ
ﻛﺬﻟﻚ ﻋﻦ ﺍﻟﻌﻔ ِﻮ ﺍﻟﻌﺎ ﻡ ﻣﻦ ِﻗﺒﻞ ﺍﻟﺪﻭﻟﺔ ،ﻓﻘﺪ ﺳﺮﻧﺎ ﻫﺬﺍ ﻛﺜﲑﺍﹰ ،ﻭﺍﳊﻤﺪ ﷲ ﺭ
ﻭﺟ ﱠﻞ ﺃﻥ ﻳﺘ ﻤ ﻢ ﰲ ﺍﻟﺒﺎﻗﻲ ،ﻫﺬﺍ ﺭﺃﻳﻲ ﰲ ﺍﳌﺴﺄﻟﺔ.
ﺍﻟﺴﺎﺋﻞ :ﻳﺎ ﺷﻴﺦ! ﺍﻟﺒﻘﻴ ﹸﺔ ﺍﻟﺒﺎﻗﻴﺔ ﺍﻟﱵ ﺑﻘﻴﺖ ﰲ ﺍﳉﺒﺎﻝ ،ﻳﻌﲏ ﺍﳊﻜﻮﻣﺔ ـ ﻛﻤﺎ ﻗﻠ
ﺖ ﺍﻵﻥ ﻳﺎ ﺷﻴﺦ ـ
ﺃﻋﻄﺖ ﺍﻟﻌﻔﻮ ،ﻭﺍﻟﻜﺜﲑ ﻣﻨﻬﻢ ﺑﻘﻮﺍ ﰲ ﺍﳉﺒﺎﻝ ﻋﻠﻰ ﺃﺳﺎﺱ ﺃﻧﻬﻢ ﻻ ﻳﻌﻄﻮﻥ ﺍﻷﻣﺎﻥ ﻟﻠﺤﻜﻮﻣﺔ.
ﺍﻟﺸﻴﺦ :ﻻ ﻳﺄﻣﻨﻮﺎ؟
ﺍﻟﺴﺎﺋﻞ :ﺇﻱ! ﻻ ﻳﺄﻣﻨﻮﺎ ،ﻟﻜﻦ ﺍﳊﻜﻮﻣﺔ ﻭﻋﺪﺕ ﺃﻧﻬﺎ ﻟﻦ ﺗﺼﻴﺒﻬﻢ ﺑﺄﺫﻯ ،ﻭﻗﺪ ﻧﻔﱠﺬﺕ ﻫﺬﺍ ﰲ
ﺍﻟﺬﻳﻦ ﻧﺰﻟﻮﺍ ،ﻳﻌﲏ :ﻟﹶﻢ ﺗﺼﺒﻬﻢ ﺑﺄﺫﻯ ،ﻭﻫﻲ ﻓﻘﻂ ﺗﻘﻮﻝ :ﺳﻠﱢﻤﻮﺍ ﺍﻟﺴﻼﺡ ،ﻭﻋﻮﺩﻭﺍ ﺇﱃ ﺣﻴﺎﺗﻜﻢ ﺍﻟﻄﺒﻴﻌﻴﺔ،
ﺝ ﺇﱃ ﻓﺘﻮﻯ ﻣﻦ ﻣﺸﺎﳜِﻨﺎ؛ ﺣﱴ ﺇﻣﺎ ﻧﱰﻝ ،ﻭﺇﻣﺎ ﳒﻠﺲ.
ﻓﺎﻟﻜﺜ ﲑ ﻣﻨﻬﻢ ﻳﺘﺮﺩﺩ ﻭﻳﻘﻮﻝ :ﳓﺘﺎ
ﻭﺑﻌﻀﻬﻢ ﻧﺰﻝ ـ ﻭﺍﳊﻤﺪ ﷲ ـ ﺧﺎﺻﺔ ﺑﻌﺪﻣﺎ ﺃﹸﺫﻳﻌﺖ ﻓﺘﻮﻯ ﺍﻟﺸﻴﺦ ﺍﺑﻦ ﺑﺎﺯ ـ ﺭﲪﻪ ﺍﷲ ـ ﰲ
ﺾ ﻻ ﺯﺍﻝ ﺷﺎﻛﺎ ﰲ ﻫﺬﺍ
ﺍﻟﺘﻠﻔﺎﺯ ،ﻭﻓﺘﻮﻯ ﺍﻟﺸﻴﺦ ﺍﻷﻟﺒﺎﱐ ـ ﺭﲪﻪ ﺍﷲ ـ ﺑﻌﺪﻡ ﺟﻮﺍﺯ ﻫﺬﺍ ﺍﻷﻣﺮ ،ﻭﺍﻟﺒﻌ
ﺍﻷﻣﺮ ،ﻓﻤﺎﺫﺍ ﺗﻘﻮﻟﻮﻥ ﰲ ﻫﺬﺍ؟
ﺐ ﻋﻠﻴﻬﻢ ﻭﺿ ﻊ ﺍﻟﺴﻼﺡ ﻭﺇﻟﻘﺎ ُﺀ ﺍﻟﺴﻼﻡ ،ﻭﺇﻻﱠ ﻓﻜ ﱡﻞ ﻣﺎ ﻳﺘﺮﺗﺐ ﻋﻠﻰ ﺑﻘﺎﺋﻬﻢ
ﺍﻟﺸﻴﺦ :ﻧﺮﻯ ﺃﻧﻪ ﳚ
ﺏ ﻧﺴﺎ ٍﺀ ﻓﺈﻧﻬﻢ ﻣﺴﺌﻮﻟﻮﻥ ﻋﻨﻪ ﺃﻣﺎﻡ ﺍﷲ ﻋﺰ ﻭﺟﻞﱠ ،ﻭﺍﻟﻮﺍﺟﺐ ﻋﻠﻴﻬﻢ
ﻣﻦ ﻗﺘ ٍﻞ ﻭﺐ ﺃﻣﻮﺍ ٍﻝ ﻭﺍﻏﺘﺼﺎ ِ
ﲑ ﻣﻨﻬﻢ ﺭﺟﻊ ،ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﻮﺍﺟﺐ.
ﺍﻟﺮﺟﻮﻉ ،ﻭﻗﺪ ﲰﻌﻨﺎ ـ ﻭﺍﳊﻤﺪ ﷲ ـ ﺃﻥﱠ ﺍﻟﻜﺜ
ﺡ ﻋﻠﻰ ﺍﺳﺘﺠﺎﺑﺘِﻪ.
ﻭﳓﻦ ﻧﺸﻜ ﺮ ﺍﻟﺪﻭﻟ ﹶﺔ ﻋﻠﻰ ﺍﻟﻌﻔ ِﻮ ﺍﻟﻌﺎﻡ ،ﻭﻧﺸﻜ ﺮ ﻣﻦ ﺃﻟﻘﻰ ﺍﻟﺴﻼ
ﻭﻻ ﻳﺘﺸﻜﱠﻜﻮﻥ ﰲ ﻫﺬﺍ ﺃﺑﺪﺍﹰ ،ﻭﻟﲑﺟِﻌﻮﺍ ﺇﱃ ﺣﻴﺎﻢ ﺍﻟﻄﺒﻴﻌﻴﺔ.
ﺺ ﺍﻟﺬﻳﻦ ﺗﻮﺭﻃﻮﺍ ﻭﺭﺟﻌﻮﺍ ،ﻭﻗﺪ ﻗﻀﻮﺍ ﻣﺪﺓ ﻃﻮﻳﻠ ﹰﺔ ﰲ ﺍﻷﻭﺩﻳﺔ ﻭﺍﳉﺒﺎﻝ ،ﻓﻤﺎ ﻫﻲ ﺍﻟﺴﺎﺋﻞ :ﻓﻴﻤﺎ ﻳ
ﺨ
ﺴﺒﻞ ﻟﺘﻌﻠﻴﻤﻬﻢ ﻭﺇﺭﺷﺎﺩِﻫﻢ ﺣﱴ ﻳﻌﻮﺩﻭﺍ ﺇﱃ ﺣﻴﺎﻢ ﺍﻟﻄﺒﻴﻌﻴﺔ؛ ﻷﻧﻪ ﻟﻴﺲ ﻣﻦ ﺍﻟﺴﻬﻞ ﺃﻥ ﻳﻘﻀ ﻲ
ﺃﻧﻔ ﻊ ﺍﻟ
ﺭﺟ ﹲﻞ ﻣﻨﻬﻢ ﻣ ﺪ ﹰﺓ ﻣﺪﻳﺪ ﹰﺓ ﰲ ﺍﳉﺒﺎﻝ ﱠﰒ ﻳﻌﻮﺩ ﻛﺄﻥ ﱂ ﻳﻜﻦ ﺷﻲﺀ؟! ﻓﻤﺎ ﻫﻲ ﺃﻧﻔﻊ ﺍﻟﺴﺒﻞ ﻟﺘﻌﻠﻴﻤﻬﻢ
ﻭﺇﺭﺷﺎﺩﻫﻢ ﻭﺗﻮﺟﻴﻬﻬﻢ؟
ﺍﻟﺸﻴﺦ :ﻫﺬﺍ ﻳﺮﺟﻊ ﺇﱃ ﺍﳊﻜﻮﻣﺔ ﻭﺍﺘﻤﻊ ،ﻓﻴﻨﺸﺄ ﳍﻢ ﻣﺪﺍﺭﺱ ﻟﺘﻌﻠﻴﻤﻬﻢ ﺣﺴﺐ ﺣﺎﳍﻢ.
ﺿ ﻦ ﺍﻟﺴﺎﺋﻞ :ﻣﻦ ﺍﻟﻔﺴﺎﺩ ﺍﻟﺬﻱ ﺣﺪﺙ ﰲ ﻫﺬﻩ ﺍﻟﻔﺘﻨﺔ :ﻫﻮ ﺃ ﱠﻥ ﺑﻌ
ﺾ ﺍﻟﻨﺴﺎﺀ ﺃﻭ ﺍﻟﻔﺘﻴﺎﺕ ﺗﻌ ﺮ
ﻟﻼﻏﺘﺼﺎﺏ ﻣﻦ ﻃﺮﻑ ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﻳﺼﻌﺪﻭﻥ ﺍﳉﺒﺎﻝ!
ﺍﻟﺸﻴﺦ :ﻧﺴﺄﻝ ﺍﷲ ﺍﻟﻌﺎﻓﻴﺔ!
ﺍﻟﺴﺎﺋﻞ :ﻓﻜﺜ ﲑ ﻣﻨﻬ ﻦ ﺣﻮﺍﻣﻞ ،ﻭﺑﻌﻀﻬﻢ ﺃﺻﺪﺭ ﻓﺘﻮﻯ ...ﲜﻮﺍﺯ ﺍﻹﺟﻬﺎﺽ ﰲ ﻣﺜﻞ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ...
ﺃ ﱠﻥ ﻫﺆﻻﺀ ﺍﻟﻔﺘﻴﺎﺕ ﺍﻏﺘﺼﱭ ،ﻭﺍﻵﻥ ﻭﻗﻌ ﻦ ﰲ ﻫﺬﻩ ﺍﳌﺸﻜﻠﺔ ،ﻓﻜﺜ ﲑ ﻣﻨﻬ ﻦ ﻳﺴﺄﻝ؟
ﺍﻟﺸﻴﺦ :ﺇﻓﺘﺎﺅﻫ ﻦ ﻫﺆﻻﺀ ﺍﳌﻐﺘﺼﺒﺎﺕ ﺑﺈﺟﻬﺎ ِ
ﺽ ﺍﳊﻤﻞ ﺻﺤﻴﺢ ،ﻣﺎ ﻟﹶﻢ ﻳﺒﻠﻎ ﺍﳊﻤ ﹸﻞ ﺃﺭﺑﻌ ﹶﺔ ﺃﺷﻬﺮ ،ﻓﺈﺫﺍ
ﺑﻠﻎ ﺃﺭﺑﻌ ﹶﺔ ﺃﺷﻬ ٍﺮ ﻧﻔﺨﺖ ﻓﻴﻪ ﺍﻟﺮﻭﺡ ﻭﻻ ﻳﻤﻜﻦ ﺇﺳﻘﺎﻃﻪ ،ﺃﻣﺎ ﻗﺒﻞ ﺫﻟﻚ ﻓﺈﺳﻘﺎﻃﹸﻪ ﺃﻭﱃ ﻣﻦ ﺇﺑﻘﺎﺋﻪ.
ﺍﻟﺴﺎﺋﻞ :ﻣِﻦ ﺍﻟﺬﻳﻦ ﺗﺎﺑﻮﺍ ﺑﻘ ﻲ ﰲ ﺃﻳﺪﻳﻬﻢ ﺃﻣﻮﺍ ﹲﻝ ﻗﺪ ﺍﻏﺘﺼﺒﻮﻫﺎ ﻭﺳﻠﺒﻮﻫﺎ ﺃﻳﺎ ﻡ ﺍﻟﻔﺘﻨﺔ ،ﺣﻜ ﻢ ﻫﺬﻩ
ﺍﻷﻣﻮﺍﻝ ﺑﻌﺪ ﻣﺎ ﺗﺎﺑﻮﺍ ﻭﻗﺪ ﺟﻬﻞ ﺃﺻﺤﺎﺎ؟
ﺍﻟﺸﻴﺦ :ﺍﻷﻣﻮﺍﻝ ﺍﻟﱵ ﺍﻧﺘﻬﺒﻮﻫﺎ ﻣﻦ ﺍﳌﻮﺍﻃﻨﲔ ﻻ ﺷ
ﻚ ﺃﻧﻬﺎ ﺣﺮﺍ ﻡ ﻋﻠﻴﻬﻢ ،ﻓﺎﳌﻮﺍﻃ ﻦ ﻣﺴﻠﻢ ،ﻭﺍﳌﺴﻠ ﻢ
ﺣﺮﺍ ﻡ ﺩﻣﻪ ﻭﻣﺎﻟﹸﻪ ﻭﻋِﺮﺿﻪ ،ﻓﻌﻠﻴﻬﻢ ﺃﻥ ﻳﺮﺩﻭﻫﺎ ﺇﱃ ﺃﺻﺤﺎﺎ ﺇﻥ ﻋﻠِﻤﻮﻫﻢ ،ﺃﻭ ﺇﱃ ﻭﺭﺛﹶﺘﻬﻢ ﺇﻥ ﻛﺎﻧﻮﺍ ﻗﺪ
ﺼﺪﻕ ﺎ ﻋﻦ ﺃﺻﺤﺎﺎ.
ﻣﺎﺗﻮﺍ ،ﻓﺈﻥ ﱂ ﳝﻜﻦ ﻓﺈﻣﺎ ﺃﻥ ﺗﺠﻌ ﹶﻞ ﰲ ﺑﻴﺖ ﺍﳌﺎﻝ ،ﻭﺇﻣﺎ ﺃﻥ ﻳﺘ
ﺍﻟﺴﺎﺋﻞ :ﻟﻌﻠﱠﻪ ﻫﺬﺍ ﺍﳌﺘﻴﺴﺮ؛ ﻷﻧﻪ ﻻ ﻳﻤﻜﻦ ﺇﺭﺟﺎﻋﻬﺎ ﺇﱃ ﺑﻴﺖ ﺍﳌﺎﻝ.
ﻕ ﺎ ﻋﻦ ﺃﺻﺤﺎﺎ ،ﻭﺍﷲ ﻳﻌﻠﹶﻢ ﻢ ﻋ ﺰ ﻭﺟ ﱠﻞ. ﺍﻟﺸﻴﺦ :ﻳﺘ
ﺼ ﺪ
ﺍﻟﺴﺎﺋﻞ :ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺤﺎﻛﻢ ﺍﳉﺰﺍﺋﺮﻱ ﻳﺎ ﺷﻴﺦ! ﺍﻵﻥ ﺍﻟﺸﺒﺎﺏ ﺍﻟﺬﻳﻦ ﻃﻠﻌﻮﺍ ﻣﻦ ﺍﻟﺴﺠﻮﻥ ﺃﻛﺜﺮﻫﻢ ﻻ
ﺯﺍﻝ ﻓﻴﻬﻢ ﺑﻌﺾ ﺍﻟ ﺪﺧﻦ ،ﺣﱴ ﻭﺇﻥ ﻃﻠﻌﻮﺍ ﻣﻦ ﺍﻟﺴﺠﻮﻥ ﻭﻋﻔﻲ ﻋﻨﻬﻢ ،ﻟﻜﻦ ﻻ ﺯﺍﻟﻮﺍ ﻳﺘﻜﻠﱠﻤﻮﻥ ﰲ ﻣﺴﺄﻟﺔ
ﺍﻟﺘﻜﻔﲑ ،ﻭﻣﺴﺄﻟﺔ ﺗﻜﻔﲑ ﺍﳊﺎﻛﻢ ﺑﺎﻟﻌﲔ ،ﻭﺃﻥ ﻫﺬﺍ ﺍﳊﺎﻛﻢ ﺍﻟﺬﻱ ﰲ ﺍﳉﺰﺍﺋﺮ ﺣﺎﻛ ﻢ ﻛﺎﻓﺮ ،ﻭﻻ ﺑﻴﻌﺔ ﻟﻪ،
ﻑ ﻭﻻ ﰲ ﻣﻨﻜﺮٍ؛ ﻷﻧﻬﻢ ﻳﻜﻔﱢﺮﻭﻢ ،ﻭﳚﻌﻠﻮﻥ ﺍﳉﺰﺍﺋﺮ ـ ﻳﺎ ﺷﻴﺦ! ـ
ﻭﻻ ﲰﻊ ﻭﻻ ﻃﺎﻋﺔ ﻻ ﰲ ﻣﻌﺮﻭ ٍ
ﺃﺭﺽ ـ ﻳﻌﲏ ـ ﺃﺭﺽ ﻛﻔﺮ.
ﺍﻟﺸﻴﺦ :ﺩﺍﺭ ﻛﻔﺮ؟
ﲔ ﺍﻟﱵ ﻓﻴﻬﺎ ﻗﻮﺍﻧﲔ ﻏﺮﺑﻴﺔ ،ﻟﻴﺴﺖ
ﺍﻟﺴﺎﺋﻞ :ﺇﻱ ،ﺩﺍﺭ ﻛﻔﺮ ،ﻧﻌﻢ ﻳﺎ ﺷﻴﺦ! ﻷﻧﻬﻢ ﻳﻘﻮﻟﻮﻥ :ﺇ ﱠﻥ ﺍﻟﻘﻮﺍﻧ
ﺑﻘﻮﺍﻧﲔ ﺇﺳﻼﻣﻴﺔ ،ﻓﻤﺎ ﻧﺼﻴﺤﺘﻜﻢ ﺃﻭ ﹰﻻ ﳍﺆﻻﺀ ﺍﻟﺸﺒﺎﺏ؟ ﻭﻫﻞ ﻟﻠﺤﺎﻛﻢ ﺍﳉﺰﺍﺋﺮﻱ ﺑﻴﻌﺔ ،ﻋﻠﻤﹰﺎ ـ ﻳﺎ ﺷﻴﺦ!
ـ ﺑﺄﻧﻪ ﻳﺄﰐ ﻳﻌﺘﻤِﺮ ﻭﻳﻈﻬ ﺮ ﺷﻌﺎﺋ ﺮ ﺍﻹﺳﻼﻡ؟
ﺍﻟﺸﻴﺦ :ﻳﺼﻠﱢﻲ ﺃﻭ ﻻ ﻳﺼﻠﱢﻲ؟
ﺍﻟﺴﺎﺋﻞ :ﻳﺼﻠﱢﻲ ﻳﺎ ﺷﻴﺦ!
ﺍﻟﺸﻴﺦ :ﺇﺫﻥ ﻫﻮ ﻣﺴﻠ ﻢ.
ﺍﻟﺴﺎﺋﻞ :ﻭﺃﺗﻰ ﻭﺍﻋﺘﻤﺮ ﻫﻨﺎ ﻣﻦ ﺣﻮﺍﱄ ﻋﺸﺮﻳﻦ ﻳﻮﻣﹰﺎ ﺃﻭ ﺷﻬﺮ ،ﻛﺎﻥ ﻫﻨﺎ ﰲ ﺍﳌﻤﻠﻜﺔ.
ﺍﻟﺸﻴﺦ :ﻣﺎ ﺩﺍﻡ ﻳﺼﻠﱢﻲ ﻓﻬﻮ ﻣﺴﻠﻢ ،ﻭﻻ ﳚﻮﺯ ﺗﻜﻔﲑﻩ ،ﻭﳍﺬﺍ ﹶﻟﻤﺎ ﺳﺌﻞ ﺍﻟﻨِﺒ ﻲ ﻋﻦ ﺍﳋﺮﻭﺝ ﻋﻠﻰ
)(1
ﺝ ﻋﻠﻴﻪ ،ﻭﻻ ﳚﻮ ﺯ ﺗﻜﻔﲑﻩ ،ﻣﻦ ﻛﻔﱠﺮﻩ ﻓﻬﺬﺍ ... ﳊﻜﱠﺎﻡ ﻗﺎﻝ )) :ﻻ ﻣﺎ ﺻﻠﱠﻮﺍ (( ،ﻓﻼ ﳚﻮﺯ ﺍﳋﺮﻭ ﺍﹸ
)(2
ﺑﺘﻜﻔﲑﻩ ﻳﺮﻳﺪ ﺃﻥ ﺗﻌﻮ ﺩ ﺍﳌﺴﺄﻟﺔ ﺟﺬﹶﻋﹰﺎ ،ﻓﻠﻪ ﺑﻴﻌﺔ ،ﻭﻫﻮ ﺣﺎﻛ ﻢ ﺷﺮﻋ ﻲ.
ﺐ ﻋﻠﻰ ﻛ ﱢﻞ
ﲔ ﳚﺐ ﻗﺒﻮﻝ ﺍﳊ ﻖ ﺍﻟﺬﻱ ﻓﻴﻬﺎ؛ ﻷ ﱠﻥ ﻗﺒﻮﻝ ﺍﳊ ﻖ ﻭﺍﺟ
ﻉ ﺍﻟﻘﻮﺍﻧﲔ ،ﻓﺎﻟﻘﻮﺍﻧ
ﺃﻣﺎ ﻣﻮﺿﻮ
ﺸ ﹰﺔ ﻗﹶﺎﻟﹸﻮﺍ ﻭ ﺟ ﺪﻧﺎ ﻋ ﹶﻠ ﻴﻬﺎ
ﺇﻧﺴﺎﻥٍ ،ﺣﱴ ﻟﻮ ﺟﺎﺀ ﺎ ﺃﻛﻔ ﺮ ﺍﻟﻨﺎﺱ ،ﻓﻘﺪ ﻗﺎﻝ ﺍﷲ ﻋ ﺰ ﻭﺟ ﱠﻞ } :ﻭِﺇﺫﹶﺍ ﹶﻓ ﻌ ﹸﻠﻮﺍ ﻓﹶﺎ ِﺣ
ﺤﺸﺂ ِﺀ{ ]ﺍﻷﻋﺮﺍﻑ .[28ﻭﺳﻜﺖ
ﷲ ﹶﻻ ﻳ ﹾﺄ ﻣ ﺮ ﺑِﺎﻟ ﹶﻔ
ﷲ ﹶﺃ ﻣ ﺮﻧﺎ ِﺑﻬﺎ{ ﻓﻘﺎﻝ ﺍﷲ ﺗﻌﺎﱃ } :ﹸﻗ ﹾﻞ ِﺇﻥﱠ ﺍ َ
ﺁﺑﺎ َﺀﻧﺎ ﻭﺍ ُ
ﻋﻦ ﻗﻮﳍﻢ } :ﻭ ﺟ ﺪﻧﺎ ﻋ ﹶﻠ ﻴﻬﺎ ﺁﺑﺎ َﺀﻧﺎ{؛ ﻷﻧﻬﺎ ﺣﻖ ،ﻓﺈﺫﺍ ﻛﺎﻥ ﺗﻌﺎﱃ ﻗﺒِﻞ ﻛﻠﻤ ﹶﺔ ﺍﳊ ﻖ ﻣﻦ ﺍﳌﺸﺮﻛﲔ ﻓﻬﺬﺍ
ﺩﻟﻴ ﹲﻞ ﻋﻠﻰ ﺃ ﱠﻥ ﻛﻠﻤ ﹶﺔ ﺍﳊ ﻖ ﺗﻘﺒ ﹸﻞ ﻣﻦ ﻛ ﱢﻞ ﻭﺍﺣﺪ ،ﻭﻛﺬﻟﻚ ﰲ ﻗﺼﺔ ﺍﻟﺸﻴﻄﺎﻥ ﹶﻟﻤﺎ ﻗﺎﻝ ﻷﰊ ﻫﺮﻳﺮﺓ)) :
ﺕ ﺁﻳ ﹶﺔ ﺍﻟﻜﺮﺳﻲ ﻟﹶﻢ ﻳﺰﻝ ﻋﻠﻴﻚ ﻣﻦ ﺍﷲ ﺣﺎﻓﻆ ﻭﻻ ﻳﻘ ﺮﺑﻚ ﺍﻟﺸﻴﻄﺎﻥ ﺣﱴ ﺗﺼﺒﺢ (( ﻗﺒِﻞ
ﺇﻧﻚ ﺇﺫﺍ ﻗﺮﺃ
)(3
ﺫﻟﻚ ﺍﻟﻨِﺒ ﻲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﱠﻢ ،ﻭﻛﺬﻟﻚ ﺍﻟﻴﻬﻮﺩﻱ ﺍﻟﺬﻱ ﻗﺎﻝ )) :ﺇﻧﺎ ﳒﺪ ﰲ ﺍﻟﺘﻮﺭﺍﺓ ﺃ ﱠﻥ
ﺍﷲ ﺟﻌﻞ ﺍﻟﺴﻤﻮﺍﺕ ﻋﻠﻰ ﺇﺻﺒﻊ ،ﻭﺍﻷﺭﺿﲔ ﻋﻠﻰ ﺇﺻﺒﻊ ـ ﻭﺫﻛﺮ ﺍﳊﺪﻳﺚ ـ ﻓﻀﺤﻚ ﺍﻟﻨِﺒ ﻲ ﺻﻠﻰ ﺍﷲ
) (1ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻣﻦ ﺣﺪﻳﺚ ﻋﻮﻑ ﺑﻦ ﻣﺎﻟﻚ ،ﻭﻗﺪ ﺗﻘﺪﻡ.
ﺕ ﺍﻷﻣ ﺮ ﺟﺬﹶﻋﹰﺎ :ﺃﻱ :ﺟﺪﻳﺪﹰﺍ ﻛﻤﺎ ﺑﺪﺃ.
) (2ﻳﻘﺎﻝ :ﺃﻋﺪ
) (3ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ) (3275ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ.
ﷲ ﺣﻖ ﹶﻗ ﺪ ِﺭ ِﻩ
ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﺣﱴ ﺑﺪﺕ ﺃﻧﻴﺎﺑﻪ ﺃﻭ ﻧﻮﺍ ِﺟﺬﹸﻩ؛ ﺗﺼﺪﻳﻘﹰﺎ ﻟﻘﻮﻟﻪ ،ﻭﻗﺮﺃ } :ﻭﻣﺎ ﹶﻗ ﺪﺭﻭﺍ ﺍ َ
)(1
ﺕ ِﺑﻴﻤِﻴِﻨ ِﻪ{ ]ﺍﻟﺰﻣﺮ . (( [67 ﺕ ﻣ ﹾﻄ ِﻮﻳﺎ
ﻀﺘ ﻪ ﻳ ﻮﻡ ﺍﻟ ِﻘﻴﺎ ﻣ ِﺔ ﻭﺍﻟﺴ ﻤﻮﺍ
ﺽ ﺟﻤِﻴ ﻌﺎ ﹶﻗ ﺒ
ﻭﺍ َﻷ ﺭ
ﻓﺎﳊ ﻖ ﺍﻟﺬﻱ ﰲ ﺍﻟﻘﻮﺍﻧﲔ ـ ﻭﺇﻥ ﻛـﺎﻥ ﻣِﻦ ﻭﺿ ِﻊ ﺍﻟﺒﺸ ِﺮ ـ ﻣﻘﺒﻮﻝﹲ ،ﻻ ﻷﻧﻪ ﻗﻮﻝ ﻓﻼﻥ ﻭﻓﻼﻥ ﺃﻭ
ﺿ ﻊ ﻓﻼﻥ ﻭ ﻓﻼﻥ ،ﻭﻟﻜﻦ ﻷﻧﻪ ﺣ ﻖ.
ﻭ
ﻭﺃﻣﺎ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﺧﻄﺄ ،ﻓﻬﺬﺍ ﻳﻤﻜ ﻦ ﺗﻌﺪﻳﻠﹸﻪ ﺑﺎﺟﺘﻤﺎﻉ ﺃﻫﻞ ﺍﳊ ﱢﻞ ﺍﻟﻌﻘ ِﺪ ﻭﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﻮﺟﻬﺎﺀ ،ﻭﺩﺭﺍﺳﺔ
ﺾ ﻣﺎ ﺧﺎﻟﻒ ﺍﳊﻖ ،ﻭﻳﻘﺒ ﹸﻞ ﻣﺎ ﻳﻮﺍِﻓ ﻖ ﺍﳊ ﻖ.
ﺍﻟﻘﻮﺍﻧﲔ ،ﻓﻴﺮﹶﻓ
ﺃﻣﺎ ﺃﻥ ﻳﻜ ﱠﻔ ﺮ ﺍﳊﺎﻛﻢ ﻷﺟﻞ ﻫﺬﺍ؟!
ﻣﻊ ﺃ ﱠﻥ ﺍﳉﺰﺍﺋﺮ ﻛﻢ ﺑﻘﻴﺖ ﻣﺴﺘﻌﻤﺮﺓ ﻟﻠﻔﺮﻧﺴﻴﲔ؟
ﺍﻟﺴﺎﺋﻞ 130 :ﺳﻨﺔ.
ﺍﻟﺸﻴﺦ130 :ﺳﻨﺔ! ﻃﻴﺐ! ﻫﻞ ﻳﻤﻜﻦ ﺃﻥ ﻳﻐﻴﺮ ﻫﺬﺍ ﺍﻟﻘﺎﻧﻮﻥ ﺍﻟﺬﻱ ﺩﻭﻧﻪ ﺍﻟﻔﺮﻧﺴﻴﻮﻥ ﺑﲔ ﻋﺸﻴﺔ
ﻭﺿﺤﺎﻫﺎ؟! ﻻ ﻳﻤﻜﻦ.
ﺃﻫ ﻢ ﺷﻲﺀ :ﻋﻠﻴﻜﻢ ﺑﺈﻃﻔﺎﺀ ﻫﺬﻩ ﺍﻟﻔﺘﻨﺔ ﲟﺎ ﺗﺴﺘﻄﻴﻌﻮﻥ ،ﺑﻜ ﱢﻞ ﻣﺎ ﺗﺴﺘﻄﻴﻌﻮﻥ ،ﻧﺴﺄﻝ ﺍﷲ ﺃﻥ ﻳﻘ ﻲ
ﺍﳌﺴﻠﻤﲔ ﺷ ﺮ ﺍﻟﻔﱳ.
ﺍﻟﺴﺎﺋﻞ :ﻓﺘﻜﻤِﻠﺔ ﳌﺴﺄﻟﺔ ﺍﻟﺸﺒﺎﺏ ﺍﻵﻥ ـ ﻳﺎ ﺷﻴﺦ! ـ ﻣﺜ ﹰ
ﻼ ﰲ ﻣﻨﺎﻃﻖ ﻛﺜﲑﺓ ،ﻟﻴﺴﺖ ﻛﻞ ﺍﳌﻨﺎﻃﻖ،
ﻼ ﻳﺎ ﺷﻴﺦ! ـ
ﻟﻜﻦ ﰲ ﻣﻨﺎﻃﻖ ﻛﺜﲑﺓ ﻻ ﺯﺍﻟﻮﺍ ﳜﻮﺿﻮﻥ ﰲ ﻣﺴﺄﻟﺔ ﻫﻲ ﻛﺒﲑﺓ ﻋﻠﻴﻬﻢ ،ﻳﻌﲏ ﻣﺴﺎﺋﻞ ـ ﻣﺜ ﹰ
ﺍﻟﺘﻜﻔﲑ ،ﺍﻟﺘﺸﺮﻳﻊ ﺍﻟﻌﺎﻡ ،ﻭﺍﻟﺘﻜﻔﲑ ﺍﻟﻌﻴﲏ ،ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ـ ﻳﺎ ﺷﻴﺦ! ـ ﻗﺪ ﻳﺄﺧﺬﻭﻥ ﺍﻟﻔﺘﻮﻯ ﻣﻨﻜﻢ ،ﱠﰒ
ﻳﻄﺒﻘﻮﺎ ﻋﻠﻰ ﺍﳊﺎﻛﻢ ،ﻫﻜﺬﺍ ﺗﻄﺒﻴﻘﹰﺎ ﻳﻌﲏ ...
ﺍﻟﺸﻴﺦ :ﻋﻤﻠﻬﻢ ﻫﺬﺍ ﻏﲑ ﺻﺤﻴﺢ.
ﺍﻟﺴﺎﺋﻞ :ﻧﻌﻢ! ﱠﰒ ﹶﻟﻤﺎ ﻧﻘﻮﻝ ﻟﻪ :ﻳﺎ ﺃﺧﻲ ﻣﺎ ﻗﺎﳍﺎ ﺍﻟﺸﻴﺦ ﺍﺑﻦ ﻋﺜﻴﻤﲔ ،ﻳﻘﻮﻝ ﻟﻚ :ﻟﻜﻦ ﺍﻟﺸﻴﺦ ﺍﺑﻦ
ﻼ ـ ﰲ ﻛﺘﺒِﻪ ﻗﺎﻝ :ﺍﻟﺘﺸﺮﻳﻊ ﺍﻟﻌﺎﻡ :ﻣﻦ ﺣﻜﻢ ﺑﻐﲑ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﻓﻬﻮ ﻛﺎﻓﺮ ﺑﺪﻭﻥ ﺗﻔﺼﻴﻞ،
ﻋﺜﻴﻤﲔ ـ ﻣﺜ ﹰ
ﺖ ﺍﳌﺴﺄﻟﺔ ﻳﺎ ﺷﻴﺦ؟
ﻭﺍﻵﻥ ﻋﻨﺪﻧﺎ ﻫﺬﺍ ﺍﳊﺎﻛﻢ ﻻ ﳛﻜﻢ ﲟﺎ ﺃﻧﺰﻝ ﺍﷲ ،ﻓﻬﻮ ﻛﺎﻓﺮ ،ﻓﻬِﻤ
ﺍﻟﺸﻴﺦ :ﻓﻬِﻤﻨﺎ ،ﺃﻗﻮﻝ ـ ﺑﺎﺭﻙ ﺍﷲ ﻓﻴﻜﻢ ـ :ﺍﳊﻜﻢ ﻋﻠﻰ ﺍﳌﺴﺄﻟﺔ ﺑﺎﳊﻜﻢ ﺍﻟﺬﻱ ﻳﻨﻄﺒﻖ ﻋﻠﻴﻬﺎ ﻏ ﲑ
ﺺ ﻣﻌﻴﻦ.
ﺍﳊﻜﻢ ﻋﻠﻰ ﺷﺨ ٍ
) (1ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(4811ﻭﻣﺴﻠﻢ ) (2786ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ.
ﻕ ﺑﲔ ﺍﳊﻜﻢ ﻋﻠﻰ ﺍﳌﺴﺄﻟﺔ ﻣﻦ ﺣﻴﺚ ﻫﻲ ﻣﺴﺄﻟﺔ ،ﻭﺑﲔ
ﻓﺎﳌﻬ ﻢ ﳚﺐ ﻋﻠﻰ ﻃﻠﺒﺔ ﺍﻟﻌﻠﻢ ﺃﻥ ﻳﻌﺮﻓﻮﺍ ﺍﻟﻔﺮ
ﺍﳊﻜﻢ ﻋﻠﻰ ﺍﳊﺎﻛﻢ ﺎ؛ ﻷ ﱠﻥ ﺍﳊﺎﻛ ﻢ ﺍﳌﻌﻴﻦ ﻗﺪ ﻳﻜﻮﻥ ﻋﻨﺪﻩ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻟﺴﻮﺀ ﻣﻦ ﻳﻠﺒﺲ ﻋﻠﻴﻪ ﺍﻷﻣﻮﺭ،
ﺐ ﺣﻜﺎﻡ ﺍﳌﺴﻠﻤﲔ ﺍﻟﻴﻮﻡ ﻟﻴﺲ ﻋﻨﺪﻫﻢ ﻋﻠ ﻢ ﺑﺎﻟﺸﺮﻉ ،ﻓﻴﺄﺗﻴﻬﻢ ﻓﻼ ﹲﻥ ﻳﻤﻮﻩ ﻋﻠﻴﻬﻢ ،ﻭﻓﻼ ﹲﻥ ﻳﻤﻮﻩ
ﻭﻏﺎﻟ
ﺾ ﻋﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ ﺍﳌﻌﺘﱪﻳﻦ ﻗﺎﻝ :ﲨﻴﻊ ﻣﺴﺎﺋﻞ ﺍﳊﻴﺎﺓ ﻟﻴﺲ ﻟﻠﺸﺮﻉ ﻓﻴﻬﺎ ﻋﻠﻴﻬﻢ ،ﺃﻟﹶﻢ ﺗ ﺮ ﺇﱃ ﺃ ﱠﻥ ﺑﻌ
)(1
ﺗﺪﺧﻞ! ﻭﺍﺷﺘﺒﻪ ﻋﻠﻴﻬﻢ ﺍﻷﻣﺮ ﺑﻘﻮﻟﻪ )) :ﺃﻧﺘﻢ ﺃﻋﻠﻢ ﺑﺄﻣﻮﺭ ﺩﻧﻴﺎﻛﻢ (( ! ﻗﺎﻝ ﻫﺬﺍ ﺭﺟﺎ ﹲﻝ ﻧﺸﻬ ﺪ ﳍﻢ
ﺑﺎﻟﺼﻼﺡ ،ﻭﻟﻜﻦ ﺗﻠﺒﺲ ﻋﻠﻴﻬﻢ ،ﻭﻫﻢ ﻟﻮ ﺗﺄﻣﻠﻮﺍ ﺍﻷﻣ ﺮ ﻟﻮﺟﺪﻭﺍ ﺃ ﱠﻥ ﻫﺬﻩ ﺑﺎﻟﻨﺴﺒ ِﺔ ﻟﻠﻤﺼﺎﻧﻊ ﻭﺍﻟﺼﻨﻌﺔ ﻭﻣﺎ
ﺃﺷﺒﻪ ﺫﻟﻚ؛ ﻷ ﱠﻥ ﺍﻟﺮﺳﻮ ﹶﻝ ﺗﻜﻠﱠﻢ ﻋﻦ ﺗﺄﺑﲑ ﺍﻟﻨﺨﻞ ،ﻭﻫﻢ ﺃﻋﻠﻢ ﺑﻪ؛ ﻷﻧﻪ ﺃﺗﻰ ﻣﻦ ﻣ ﱠﻜﺔ ،ﻣﺎ ﻓﻴﻬﺎ ﳔﻞ ﻭﻻ
ﺷﻲﺀ ،ﻭﻻ ﻳﻌﺮﻓﻪ ،ﻓﻠﻤﺎ ﺭﺃﻯ ﻫﺆﻻﺀ ﻳﺼﻌﺪﻭﻥ ﺇﱃ ]ﺍﻟﻨﺨﻞ[ ﻭﻳﺄﺗﻮﻥ ﺑﻠﻘﺎﺣﻪ ،ﱠﰒ ﻳﺆﺑﺮﻭﻥ ﺍﻟﻨﺨﻠ ﹶﺔ
ﻭﻳﻠﻘﱢﺤﻮﺎ ،ﻓﻴﻜﻮﻥ ﻓﻴﻪ ﺗﻌﺐ ﻭﻋﻤﻞ ،ﻗﺎﻝ )) :ﻣﺎ ﺃﻇ ﻦ ﺫﻟﻚ ﻳﻐﲏ ﺷﻴﺌﹰﺎ (( ،ﻓﺘﺮﻛﻮﻩ ﺳﻨﺔ ،ﻓﻔﺴﺪﺕ
ﺍﻟﻨﺨﻠﺔ ،ﻓﺄﺗﻮﺍ ﺇﻟﻴﻪ ،ﻓﻘﺎﻟﻮﺍ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ! ﻓﺴﺪ ﺍﻟﺘﻤﺮ! ﻗﺎﻝ )) :ﺃﻧﺘﻢ ﺃﻋﻠﻢ ﺑﺄﻣﻮﺭ ﺩﻧﻴﺎﻛﻢ (( ،ﻟﻴﺲ
ﺑﺄﺣﻜﺎﻡ ﺩﻧﻴﺎﻛﻢ ،ﻟﻜﻦ ﺑﺄﻣﻮﺭ ﺩﻧﻴﺎﻛﻢ ،ﰒ ﺍﻟﻨﺎﺱ ﻳﻠﺒﺴﻮﻥ ﺍﻵﻥ ،ﺃﻟﹶﻢ ﺗﺮﻭﺍ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺑﻼﺩ ﻣﺎ ﺃﺑﺎﺣﻮﺍ
ﺱ ﹶﺃ ﻣﻮﺍِﻟ ﹸﻜ ﻢ ﹶﻻ
ﺍﻟﺮﺑﺎ ﺍﻻﺳﺘﺜﻤﺎﺭﻱ؟ ﻭﻗﺎﻟﻮﺍ :ﺍﳌﹸﺤﺮﻡ ﺍﻟﺮﺑﺎ ﺍﻻﺳﺘﻐﻼﱄ ،ﻭﺷﺒﻬﺘﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﹶﻓ ﹶﻠ ﹸﻜ ﻢ ﺭﺅﻭ
ﺗ ﹾﻈ ِﻠﻤﻮ ﹶﻥ ﻭ ﹶﻻ ﺗ ﹾﻈ ﹶﻠﻤﻮ ﹶﻥ{! ]ﺍﻟﺒﻘﺮﺓ .[279
ﻼ ﺑﺄﺣﻜﺎﻡ ﺍﻟﺸﺮﻳﻌﺔ ،ﻭﺟﺎﺀﻩ ﻣﺜ ﹸﻞ ﻫﺬﺍ ﺍﻟﻌﺎﻟِﻢ ،ﺃﻟﻴﺲ ﻳﻀﻠﱡﻪ؟
ﺍﳊﺎﻛﻢ ﺇﺫﺍ ﻛﺎﻥ ﺟﺎﻫ ﹰ
ﺍﻟﺴﺎﺋﻞ :ﻳ ِ
ﻀﻠﱡﻪ.
ﺍﻟﺸﻴﺦ :ﻓﻠﺬﻟﻚ ﻻ ﳓﻜﻢ ﻋﻠﻰ ﺍ ﹸ
ﳊﻜﱠﺎﻡ ﺑﺎﻟﻜﻔﺮ ﺇﺫﺍ ﻓﻌﻠﻮﺍ ﻣﺎ ﻳﻜﻔﹸﺮ ﺑﻪ ﺍﻹﻧﺴﺎ ﹸﻥ ﺣﱴ ﻧﻘﻴﻢ ﻋﻠﻴﻪ
ﳊﺠﺔ.
ﺍﹸ
ﺍﻟﺴﺎﺋﻞ :ﻣﻦ ﺍﻟﺬﻱ ﻳﻘﻴﻢ ﺍ ﹸ
ﳊﺠﺔ ﻳﺎ ﺷﻴﺦ؟
ﺍﻟﺸﻴﺦ :ﻣﺎ ﺩﻣﻨﺎ ﻣﺎ ﺃﻗﻤﻨﺎ ﻋﻠﻴﻬﻢ ﺍ ﹸ
ﳊﺠﺔ ﻻ ﳓﻜﻢ ﺑﻜﻔﺮﻫﻢ.
ﺖ )) :ﺇ ﱠﻻ ﺃﻥ ﺗﺮﻭﺍ ،(( ..ﻳﻌﲏ :ﺍﻟﺮﺅﻳﺔ ﺍﻟﺴﺎﺋﻞ :ﲰﻌﺘ
ﻚ ـ ﻳﺎ ﺷﻴﺦ! ـ ﺗﻘﻮﻝ ﰲ ﺭﻣﻀﺎﻥ ﻗﻠ
ﺖ :ﻣﺜﻞ ﺭﺅﻳﺔ ﺍﻟﻌﲔ.
ﺖ ـ ﻳﺎ ﺷﻴﺦ! ﻓﻴﻤﺎ ﺃﺫﻛﺮ ـ ﻗﻠ
ﺍﻟﻌﻴﻨﻴﺔ ،ﻗﻠ
ﺍﻟﺸﻴﺦ :ﻧﻌﻢ! ﻫﺬﺍ ﻫﻮ ،ﺃﻱ :ﺃﻥ ﻧﻌﻠ ﻢ ﻋﻠ ﻢ ﺍﻟﻴﻘﲔ ـ ﻣﺜﻞ ﻣﺎ ﻧﺮﻯ ﺍﻟﺸﻤﺲ ـ ﻛﻔﺮﹰﺍ ﺑﻮﺍﺣﺎﹰ ،ﺻﺮﳛﹰﺎ
)(2
ﻣﺎ ﻓﻴﻪ ﺍﺣﺘﻤﺎﻝ (( .
) (1ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ) 2361ـ ( 2363ﻣﻦ ﺣﺪﻳﺚ ﻃﻠﺤﺔ ﺑﻦ ﻋﺒﻴﺪ ﺍﷲ ﻭﺭﺍﻓﻊ ﺑﻦ ﺧﺪﻳﺞ ﻭﺃﻧﺲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ.
) (2ﻣﻦ ﺷﺮﻳﻂ ﲰﻌﻲ :ﻓﺘﺎﻭﻯ ﺍﻷﻛﺎﺑﺮ ﰲ ﻧﺎﺯﻟﺔ ﺍﳉﺰﺍﺋﺮ.
@ @òzܾa@òÇbà§a@ßc@¶g@µàîrÇ@åia@„î“Ûa@òÛbŠ
ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ
ﻣﻦ ﳏﻤﺪ ﺍﻟﺼﺎﱀ ﺍﻟﻌﺜﻴﻤﲔ ﺇﱃ ﺍﻷﺥ ﺍﳌﻜﺮﻡ :ﺣﺴﺎﻥ ﺣﻄﺎﺏ ،ﺃﻣﲑ ﺍﳉﻤﺎﻋﺔ ﺍﳌﺴﻠﺤﺔ ﰲ ﻣﻨﻄﻘﺔ
ﺍﳉﺰﺍﺋﺮ ﺣﻔﻈﻪ ﺍﷲ ﺗﻌﺎﱃ
ﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ ﻭﺭﲪﺔ ﺍﷲ ﻭﺑﺮﻛﺎﺗﻪ
ﷲ ﻭ ﺭﺳﻮﹶﻟ ﻪ ﺇِﻥ ﻛﹸﻨﺘ ﻢ
ﺕ ﺑ ﻴِﻨ ﹸﻜ ﻢ ﻭﹶﺃﻃِﻴﻌﻮﺍ ﺍ َ
ﺻ ِﻠﺤﻮﺍ ﺫﹶﺍ
ﷲ ﻭﹶﺃ
ﻭﺑﻌﺪ ،ﻓﺈ ﱠﻥ ﺍﷲ ﺗﻌﺎﱃ ﻗﺎﻝ} :ﻓﹶﺎﺗﻘﹸﻮﺍ ﺍ َ
ﷲ
ﷲ ﺟﻤِﻴﻌﺎ ﻭ ﹶﻻ ﺗ ﹶﻔﺮﻗﹸﻮﺍ ﻭﺍ ﹾﺫ ﹸﻛﺮﻭﺍ ِﻧ ﻌ ﻤ ﹶﺔ ﺍ ِ
ﺤﺒِ ﻞ ﺍ ِ ﲔ{ ]ﺍﻷﻧﻔﺎﻝ ،[1ﻭﻗﺎﻝ ﻋ ﺰ ﻭﺟ ﱠﻞ} :ﻭﺍ ﻋﺘ ِ
ﺼﻤﻮﺍ ِﺑ ﻣ ﺆ ِﻣِﻨ
ﺤﺘ ﻢ ِﺑِﻨ ﻌ ﻤِﺘ ِﻪ ِﺇ ﺧﻮﺍﻧﺎ{ ]ﺁﻝ ﻋﻤﺮﺍﻥ ،[103ﻭﻗﺎﻝ
ﺻﺒ
ﻒ ﺑ ﻴﻦ ﹸﻗﻠﹸﻮِﺑ ﹸﻜ ﻢ ﹶﻓﹶﺄ
ﻋ ﹶﻠ ﻴ ﹸﻜ ﻢ ِﺇ ﹾﺫ ﻛﹸﻨﺘ ﻢ ﹶﺃ ﻋﺪﺍ ًﺀ ﹶﻓﹶﺄﻟﱠ
ﺍﻟﻨِﺒ ﻲ )) :ﻛﻮﻧﻮﺍ ﻋﺒﺎﺩ ﺍﷲ ﺇﺧﻮﺍﻧﺎﹰ ،ﺍﳌﺴﻠ ﻢ ﺃﺧﻮ ﺍﳌﺴﻠﻢ (( ،ﻭﻟﻘﺪ ﻣ ﻦ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﻛﺜﲑ ﻣﻦ
ﺡ ﻭﺃﻃﻔﺄﻭﺍ ﺍﻟﻔﺘﻨﺔ ،ﻭﺣﺼﻞ ﳍﻢ ﻭﻟﻠﺸﻌﺐ ﺍﳉﺰﺍﺋﺮﻱ ﺧ ﲑ ﻛﺜﲑ ،ﻭﺇﻧﺎ
ﺇﺧﻮﺍﻧﻨﺎ ﰲ ﺍﳉﺰﺍﺋﺮ ﻓﺄﻟﻘﻮﺍ ﺍﻟﺴﻼ
ﻟﻨﺮﺟﻮ ﺍﷲ ﻋ ﺰ ﻭﺟ ﱠﻞ ﺃﻥ ﺗﻜﻮﻧﻮﺍ ـ ﺃﻳﻬﺎ ﺍﻷﻣﲑ ـ ﻣﺜﻠﻬﻢ ﻋﻦ ﻗﺮﻳﺐ ،ﻭﺍﻷﻣﻮﺭ ﺍﻟﱵ ﻓﻴﻬﺎ ﺍﺧﺘﻼﻑ ﺑﻴﻨﻜﻢ
ﻳﻤﻜﻦ ﺣﻠﱡﻬﺎ ﺑﺎﻟﻄﺮﻕ ﺍﻟﺴﻠﻤﻴﺔ ﻭﺍﻟﺘﻔﺎﻫﻢ ﻭﺳﻴﺘ ﻢ ﺫﻟﻚ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﻣﻊ ﻧﻴﺔ ﺍﻹﺻﻼﺡ ﻭﺳﻠﻮﻙ ﺍﻟﻄﺮﻳﻖ
ﷲ
ﻼﺣﺎ ﻳ ﻮﻓﱢ ِﻖ ﺍ ُ
ﺻﹶﳊﻜﹶﻤﲔ ﰲ ﺷﻘﺎﻕ ﺍﻟﺰﻭﺟﲔ} :ﺇِﻥ ﻳﺮِﻳﺪﺍ ِﺇ
ﺍﳌﻮﺻﻞ ﺇﱃ ﺫﻟﻚ ،ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍ ﹶ
ﺑ ﻴﻨ ﻬﻤﺎ{ ]ﺍﻟﻨﺴﺎﺀ .[35
ﺁﻣ ﹸﻞ ﻣﻨﻜﻢ ﺃﻳﻬﺎ ﺍﻷﻣﲑ ﺃﻥ ﺗﺒﺎﺩﺭﻭﺍ ﺑﺎﻹﺻﻼﺡ ﻭﻭﺿﻊ ﺍﻟﺴﻼﺡ ،ﻭﻓﱠﻘﻜﻢ ﺍﷲ ﻟﻠﺨﲑ ،ﻭﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ
ﻭﺭﲪﺔ ﺍﷲ ﻭﺑﺮﻛﺎﺗﻪ.
ﺍﳉﻤﻌﺔ 14ﺭﺑﻴﻊ ﺍﻷﻭﻝ ﺳﻨﺔ 1421ﻫـ
ﻋﻨﻴﺰﺓ /ﺍﳉﺎﻣﻊ ﺍﻟﻜﺒﲑ
@ @a@éÄÐy@ïÜ‚‡¾a@ð†bç@åi@ÉîiŠ@òß(ýÈÛa@ôìnÏ
ﺭﺋﻴﺲ ﻗﺴﻢ ﺍﻟﺴﻨﺔ ﺳﺎﺑﻘﹰﺎ ﺑﺎﳉﺎﻣﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺑﺎﳌﺪﻳﻨﺔ
)(1
ﻣﻜﺎﳌﺔ ﻣﺒﺎﺷﺮﺓ ﻣﻦ ﺛﻮﺍﺭ ﺍﳉﺰﺍﺋﺮ ﺑﺮﺅﻭﺱ ﺍﳉﺒﺎﻝ ﻣﻊ ﺍﻟﻌﻼﱠﻣﺔ ﺭﺑﻴﻊ ﺑﻦ ﻫﺎﺩﻱ ﺍﳌﺪﺧﻠﻲ
ﺑﺘﺎﺭﻳﺦ 2ﺭﻣﻀﺎﻥ 1420ﻫـ
ﻗﺎﻝ ﺍﻟﺴﺎﺋﻞ )) :ﻟﻘﺪ ﺃﺩﺭﻙ ﺍﻹﺧﻮﺓ ﻋﻨﺪﻧﺎ ﻫﻨﺎ ﺃﻧﻪ ﻻ ﺳﺒﻴﻞ ﻟﻠﻬﺪﻯ ﻭﻟﻠﺤﻖ ﺇ ﹼﻻ ﺑﺎﻟﺮﺟﻮﻉ ﺇﱃ ﺍﻟﻌﻠﻤﺎﺀ
ـ ﻋﻠﻤﺎﺀ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ـ ﰲ ﻫﺬﺍ ﺍﻟﻌﺼﺮ ﻭﺳﺆﺍﳍﻢ ،ﻭﺍﻟﺘﺰﺍﻡ ﺃﻗﻮﺍﳍﻢ ﺑﻌﺪ ﺫﻟﻚ ،ﻭﻫﺎ ﳓﻦ ﺍﻵﻥ ﻧﻌﺮﺽ
ﻋﻠﻴﻜﻢ ﺃﺧﻄﺮ ﻗﻀﻴﺔ ﲡﺮﻱ ﺍﻟﻴﻮﻡ ﻋﻠﻰ ﺍﻟﺴﺎﺣﺔ ﺍﳉﺰﺍﺋﺮﻳﺔ ،ﺃﻻ ﻭﻫﻲ ﺍﻟﻘﺘﺎﻝ ﺍﻟﻘﺎﺋﻢ ﺑﻴﻨﻨﺎ ﻭﺑﲔ ﺍﻟﻨﻈﺎﻡ ﺍﳊﺎﻛﻢ
ﻣﻨﺬ ﲦﺎﻥ ﺳﻨﻮﺍﺕ ،ﻧﺮﻳﺪ ﺃﻥ ﻧﻌﺮﻑ ﺭﺃﻳﻜﻢ ﻓﻴﻪ ﻣﻊ ﺃﻛﱪ ﺗﻔﺼﻴﻞ ﳑﻜﻦ.
ﺡ
ﻋﻨﺪﻧﺎ ﺗﺴﺎﺅﻻﺕ ﳓﺘﺎﺝ ﺟﺪﺍ ﺃﻥ ﺗﺒﻴﻨﻮﺍ ﻟﻨﺎ ﻭﺟ ﻪ ﺍﳊﻖ ﻓﻴﻬﺎ ،ﻓﻨﻄﻤﻊ ﻣﻨﻜﻢ ـ ﻳﺎ ﺷﻴﺨﻨﺎ ـ ﰲ ﺷﺮ ٍ
ﻑ ﻭﺷﺎﻑٍ ،ﻭﺃﻥ ﺗﺸﺮﺣﻮﺍ ﻟﻨﺎ ﺻﺪﻭﺭﻛﻢ؛ ﻋﺴﻰ ﺍﷲ ﺃﻥ ﻳﺮ ﺩ ﻋﻠﻰ ﺃﻳﺪﻳﻜﻢ ﻣﻦ ﺷﺮﺩ ﻋﻦ ﺍﳊﻖ ﻟﻴﻌﻮﺩ
ﻭﺍ ٍ
ﺇﻟﻴﻪ ﻭﺍﷲ ﺍﳌﺴﺘﻌﺎﻥ.
ﺱ ﺗﺒﻨﻮﻥ ﻗﻮﻟﻜﻢ ﻭﻣﻮﻗﻔﻜﻢ ﺃﻭﻝ ﺳﺆﺍﻝ :ﻣﺎ ﺭﺃﻳﻜﻢ ﰲ ﻫﺬﺍ ﺍﻟﻘﺘﺎﻝ ﺍﻟﻘﺎﺋﻢ ﰲ ﺍﳉﺰﺍﺋﺮ؟ ﻭﻋﻠﻰ ﺃ
ﻱ ﺃﺳﺎ ٍ
ـ ﻳﺎ ﺷﻴﺨﻨﺎ ـ ِﻋﻠﹾﻤﹰﺎ ﺑﺄﻧﻨﺎ ﻧﻨﺘﻬﺞ ﺍﳌﻨﻬﺞ ﺍﻟﺴﻠﻔﻲ ،ﻭﻧﺮﻓﻊ ﺭﺍﻳﺔ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ،ﻭﻧﱪﺃ ﺇﱃ ﺍﷲ ﻣﻦ
)(2
ﺍﳍﺠﺮﺓ ﻭﺍﻟﺘﻜﻔﲑ ﺍﻟﺬﻳﻦ ﻳﺮﺗﻜﺒﻮﻥ ﺍﺎﺯﺭ ﻭﺍﳌﺬﺍﺑﺢ ،ﻭﻧﱪﺃ ﺇﱃ ﺍﷲ ﻣﻦ ﺍﳊﺰﺑﻴﲔ ﺍﻟﺬﻳﻦ ﻳ ﺪ ﻧﺪِﻧﻮﻥ ﺣﻮﻝ
ﺍﻻﻧﺘﺨﺎﺑﺎﺕ ﻭﺍﻟﺘﺤﺰﺏ ﻭﻏﲑ ﺫﻟﻚ؟
ﻗﺎﻝ ﺍﻟﺸﻴﺦ :ﺟﺰﺍﻛﻢ ﺍﷲ ﺧﲑﺍﹰ ،ﺃﻧﺎ ﺃﻭ ﹰﻻ ﺍﻵﻥ ﺃﻴﺄ ﻟﻠﺬﻫﺎﺏ ﻟﻠﺼﻼﺓ ﰲ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ.
ﺃ ﹶﺫﻛﱢﺮﻛﻢ ﲟﺎ ﻗﺪ ﲰﻌﺘﻤﻮﻩ ﻣﻦ ﻓﺘﺎﻭﻯ ﻋﻠﻤﺎﺀ ﻭﺃﺋﻤﺔ ﺍﻟﺴﻨﺔ ﰲ ﻫﺬﺍ ﺍﻟﻌﺼﺮ ﻣﺜﻞ ﺍﻟﺸﻴﺦ ﺍﻷﻟﺒﺎﱐ ﻭﺍﻟﺸﻴﺦ
ﺍﺑﻦ ﺑﺎﺯ ﻭﺍﺑﻦ ﻋﺜﻴﻤﲔ ،ﻓﻬﻞ ﲰﻌﺘﻢ ﻭﻗﺮﺃﰎ ﻓﺘﺎﻭﺍﻫﻢ؟
ﺸﺒﻪ ﺍﻟﱵ ﳓﺘﺎﺝ ﺇﱃ ﺟﻮﺍﺎ ﻣﻨﻜﻢ ﻳﺎ ﺍﻟﺴﺎﺋﻞ :ﺇﻱ ﻧﻌﻢ ﺑﻠﻐﺘﻨﺎ ،ﻭﻟﻜﻦ ﺣﺎﻝ ﺩﻭﻥ ﺍﻻﻧﺘﻔﺎﻉ ﺎ ﺑﻌ
ﺾ ﺍﻟ
ﺷﻴﺨﻨﺎ.
ﺍﻟﺸﻴﺦ :ﺇﺫﹰﺍ ﺗ ﺆﺟﻞ ﺍﻹﺟﺎﺑﺔ ﻋﻦ ﺍﻷﺳﺌﻠﺔ ﻫﺬﻩ ﺇﱃ ﺃﻥ ﺃﻋﻮﺩ ﻣﻦ ﺍﻟﺼﻼﺓ ﻣﻦ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ.
ﺖ ﳏﺘﻮﻯ ﻫﺬﻩ ﺍﻟﻔﺘﻮﻯ ﻋﻠﻰ ﺍﻟﺸﻴﺦ ،ﻓﻘﺎﻡ ﺑﺘﻬﺬﻳﺐ ﻣﺎ ﺭﺁﻩ ﳏﺘﺎﺟﹰﺎ ﺇﱃ ﺬﻳﺐ ،ﻓﻠﻴﻌﻠﻢ.
) (1ﻟﻘﺪ ﻋﺮﺿ
ﺾ
) (2ﻫﺬﻩ ﺷﻬﺎﺩ ﹲﺓ ﻣﻦ ﻧﻈﺮﺍﺋﻬﻢ ﰲ ﺍﻟﻘﺘﺎﻝ ،ﻭﺟﲑﺍﻧِﻬﻢ ﰲ ﺍﳉﺒﺎﻝ ،ﻋﻠﻰ ﺃﻧﻬﻢ ﺍﺭﺗﻜﺒﻮﺍ ﺍﺎﺯ ﺭ ﻭﺍﳌﺬﺍﺑﺢ ،ﻣﻊ ﺫﻟﻚ ﻻ ﻳﺰﺍﻝ ﺑﻌ
ﺍﳌﺘﻜﺎﻳﺴﲔ ﻳﻜﺬﱢﺑﻮﻥ!!
ﰒ ﺿﺮﺏ ﳍﻢ ﺍﻟﺸﻴﺦ ﻣﻮﻋﺪﹰﺍ ﺁﺧﺮ ﻣﻦ ﺍﻟﻴﻮﻡ ﻧﻔﺴﻪ.
ﰒ ﻗﺒﻞ ﺍﻧﺘﻬﺎﺀ ﺍﳌﻜﺎﳌﺔ ﻗﺎﻝ ﺍﻟﺸﻴﺦ :ﺃﻗﻮﻝ :ﺑﻞ ﺃﺳﺄﻟﻚ ﺳﺆﺍ ﹰﻻ ﺳﺮﻳﻌﹰﺎ:
ﻛﻢ ﻧﺴﺒﺔ ﺍﻟﺴﻠﻔﻴﲔ ﰲ ﻫﺆﻻﺀ؟
ﺍﻟﺴﺎﺋﻞ :ﻫﻲ ﺃﻣﺔ ﻛﺜﲑﺓ ـ ﻳﺎ ﺷﻴﺨﻨﺎ ـ ﺃﻣﺔ ﻛﺜﲑﺓ!
ﺍﻟﺸﻴﺦ :ﻃﻴﺐ ﺇﺫﺍ ﻛﺎﻧﻮﺍ ﺳﻠﻔﻴﲔ ﳌﺎﺫﺍ ﱂ ﻳﺮﺟﻌﻮﺍ ﺇﱃ ﺍﻟﻌﻠﻤﺎﺀ ﻗﺒﻞ ﺃﻥ ﻳﺪﺧﻠﻮﺍ ﰲ ﻫﺬﻩ ﺍﳌﺸﻜﻠﺔ؟
ﺍﻟﺴﺎﺋﻞ :ﻫﻢ ﺃﺻ ﹰ
ﻼ ﻛﺎﻧﻮﺍ ﻳﻌﺘﻤﺪﻭﻥ ﰲ ﺧﺮﻭﺟﻬﻢ ﻋﻠﻰ ﻓﺘﻮﻯ ﻟﻠﺸﻴﺦ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ ﺍﻷﻟﺒﺎﱐ ـ ﻳﻌﲏ
ـ ﻓﺘﻮﻯ ﻗﺪﳝﺔ ،ﰒ ﻇﻬﺮ ﺍﻵﻥ ﺃﻧﻬﺎ ﻟﹶﻢ ﺗﻜﻦ ـ ﻳﻌﻨِﻲ ـ ﺑﺘﻠﻚ ﺍﻟﻘﻮﺓ ﻭﺑﺘﻠﻚ ﺍﻟﺴﻼﻣﺔ ،ﻭﺍﷲ ﺗﻌﺎﱃ ﺃﻋﻠﻢ.
ﺍﻟﺸﻴﺦ :ﺧﲑ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﻋﻠﻰ ﻛ ﱢﻞ ﺣﺎﻝ ﺍﻟﺒﺤﺚ ﳚﺮﻱ ﺑﻌﺪﻳﻦ ﺇﻥ ﺷﺎﺀ ﺍﷲ.
ﻭﻋﻨﺪ ﺍﳌﻮﻋﺪ ﺍﺗﺼﻞ ﺍﻟﺜﻮﺍ ﺭ ﺑﺎﻟﺸﻴﺦ.
ﻗﺎﻝ ﺍﻟﺴﺎﺋﻞ :ﳓﻦ ﳓﻴﻄﻜﻢ ﻋﻠﻤﹰﺎ ﺃ ﱠﻥ ﺍﻟﺬﻱ ﻳﻜﻠﱢﻤﻚ ﺍﻵﻥ ﻫﻢ ﺇﺧﻮﺍﻧﻚ ﺍﳌﻘﺎﺗﻠﻮﻥ ﻣﻦ ﺍﳉﺰﺍﺋﺮ،
ﻭﺑﺎﻟﻀﺒﻂ ﺍﳌﻘﺎﺗﻠﻮﻥ) :ﺍﳉﻤﺎﻋﺔ ﺍﻟﺴﻠﻔﻴﺔ ﻟﻠﺪﻋﻮﺓ ﻭﺍﻟﻘﺘﺎﻝ( ،ﻭﳓﻦ ﰲ ﺇﺣﺪﻯ ﻛﺘﺎﺋﺒﻬﺎ) :ﻛﺘﻴﺒﺔ ﺍﻟﻐﺮﺑﺎﺀ(
)(1
ﺑﺎﻟﺒﻮﻳﺮﺓ .
ﻧﻌﻮﺩ ﻃﺒﻌﹰﺎ ﺑﻌﺪ ﺃﻥ ﺑﻠﻐﻨﺎ ﻣﻦ ﻛﻼﻡ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻣﺎ ﺑﻠﻐﻨﺎ ﺃﻥ ﻧﻄﺮﺡ ﻋﻠﻴﻜﻢ ﺑﻌﺾ ﺍﻟﺘﺴﺎﺅﻻﺕ ،ﻭﻛﻨﺎ
)(2
ﻗﺪ ﺃﻋﻄﻴﻨﺎﻙ ﺑﺪﺍﻳﺘﻬﺎ ﰲ ﺍﻟﺼﺒﺎﺡ ،ﻭﻫﺎ ﳓﻦ ﻧﻌﻄﻴﻚ ﺗﻔﺎﺻﻴﻠﻬﺎ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﻋ ﺰ ﻭﺟ ﹼﻞ .
ﻋﻤﻮﻣﹰﺎ ﺃﻭ ﺩ ﺃﻥ ﻧﻌﻄﻴﻚ ـ ﻳﺎ ﺷﻴﺨﻨﺎ ـ ﻧﻈﺮ ﹰﺓ ﺮﻳﺎﺕ ﺍﻷﺣﺪﺍﺙ ﻣﻨﺬ ﺃﻥ ﺑﺪﺃﺕ ﺇﱃ ﻳﻮﻣﻨﺎ ﻫﺬﺍ؛
ﺣﱴ ﺗﻜﻮﻥ ﻋﻨﺪﻙ ﺻﻮﺭﺓ ﻣﺘﻜﺎﻣﻠﺔ ﻋﻤﺎ ﺟﺮﻯ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﻋ ﺰ ﻭﺟ ﱠﻞ.
ﻛﻤﺎ ﺗﻌﻠﻤﻮﻥ ـ ﺷﻴﺨﻨﺎ ـ ﺍﻟﻘﻀﻴﺔ ﺑﺪﺃﺕ ﺑﻈﻬﻮﺭ ﺍﳉﺒﻬﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻟﻺﻧﻘﺎﺫ ﻋﻠﻰ ﺍﻟﺴﺎﺣﺔ ،ﺍﻟﺘﺤﺰﺏ
ـ ﻳﻌﲏ ـ ﺍﳌﻔﻬﻮﻡ ﺫﺍﻙ ﻭﺍﻻﻧﺘﺨﺎﺑﺎﺕ ،ﰒ ﺗﻮﻗﱠﻔﺖ ﺍﻻﻧﺘﺨﺎﺑﺎﺕ ﻭﺟﺮﻯ ﻣﺎ ﺟﺮﻯ ﰲ ﺗﻠﻚ ﺍﻟﻔﺘﺮﺓ ،ﰲ 92
ﺑﺪﺃ ﲨﺎﻋﺔ ﻣﻦ ﺍﻟﺘﻜﻔﲑﻳﲔ ﻋﻤﻠﻴﺎﺕ ﺍﻟﻘﺘﻞ ﻭﺍﳉﺒﻬﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻟﻺﻧﻘﺎﺫ ﰲ ﺇﺑﺎﻥ ﺗﻠﻚ ﺍﻟﻔﺘﺮﺓ ﻛﺎﻧﺖ ﺗﺪﻋﻢ
ﺍﻟﻘﺘﺎﻝ ﺑﺸﻜﻞ ﺇﻋﻼﻣﻲ ﻓﻘﻂ ،ﻭﲢﻤﺲ ﺍﻟﺸﺒﺎﺏ ﻟﺬﻟﻚ.
ﺑﻌﺪ ﺫﻟﻚ ﺷﻴﺨﻨﺎ ﺍﻧﺘﺸﺮ ﻋﻨﺪ ﺍﻹﺧﻮﺓ ﺃ ﱠﻥ ﺍﻟﺸﻴﺦ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ ﺍﻷﻟﺒﺎﱐ ﻗﺪ ﺃﻓﱴ ﺬﺍ ﺍﻟﻘﺘﺎﻝ ،ﻭﻗﺎﻝ)) :
ﻉ ﰲ ﻫﺬﻩ ﺍﻟﻔﺘﺮﺓ ﻣﻊ ﻫﺬﻩ ﺍﻟﻈﺮﻭﻑ ﺍﻹﻋﻼﻣﻴﺔ ﻭﻣﻊ ﺍﻟﻈﺮﻭﻑ
ﻋﺠﻠﻮﺍ! ﻋﺠﻠﻮﺍ! (( ،ﻭﻫﻨﺎﻙ ﺷﺮﻳﻂ ﻣﺴﻤﻮ
) (1ﻣﺪﻳﻨﺔ ﻗﺮﻳﺒﺔ ﻣﻦ ﺍﻟﻌﺎﺻﻤﺔ ﺷﺮﻗﹰﺎ.
ﻼ ﻳﻘﺎﻝ :ﻋﺮﺽ ﺍﻟﻮﺍﻗﻊ ﻋﻠﻰ
) (2ﻭﻋﻠﻰ ﻫﺬﺍ ،ﻓﺈ ﱠﻥ ﻋﺮﺽ ﺍﻟﻮﺍﻗﻊ ﺣﺼﻞ ﻣﻦ ﺃﺻﺤﺎﺑﻪ ،ﻓﻠﻴﺲ ﳋﺼﻮﻣﻬﻢ ﺃﺩﱏ ﺗﺼﺮﻑ ﻓﻴﻪ؛ ﻟﺌ ﱠ
ﺍﻟﺸﻴﺦ ﻣﻦ ﻏﲑ ﺃﻫﻠﻪ!
)(1
ﺃﺻﺒﺢ ﺍﻟﺸﺒﺎﺏ ﻳﻠﺘﺤﻖ ﺃﻓﻮﺍﺟﹰﺎ ﺃﻓﻮﺍﺟﹰﺎ ﺆﻻﺀ ﺍﳌﻘﺎﺗﻠﲔ. ﺍﳌﺘﻘﻠﺒﺔ ـ ﻳﻌﲏ ـ ...
ﻗﺎﻝ ﺍﻟﺸﻴﺦ :ﺃﹶﲰﻌﲏ ﺷﺮﻳﻂ ﺍﻷﻟﺒﺎﱐ.
ﺍﻟﺴﺎﺋﻞ :ﻣﺎﺫﺍ ﺷﻴﺨﻨﺎ؟
ﺍﻟﺸﻴﺦ :ﺃﲰﻌﲏ ﻛﻼﻡ ﺍﻟﺸﻴﺦ ﺍﻷﻟﺒﺎﱐ ﻫﺬﺍ ﺍﻟﺬﻱ ﻳﻘﻮﻝ )) :ﻋﺠﻠﻮﺍ! ﻋﺠﻠﻮﺍ! ((.
ﺍﻟﺴﺎﺋﻞ :ﻣﺎﺫﺍ ﻳﺎ ﺷﻴﺦ ﻣﺎﺫﺍ؟
ﺍﻟﺸﻴﺦ :ﺃﻗﻮﻝ :ﺃﹶﲰﻌﻮﱐ ﺻﻮﺕ ﺍﻟﺸﻴﺦ ﺍﻷﻟﺒﺎﱐ ﻫﺬﺍ ﺍﻟﺬﻱ ﺍﻋﺘﻤﺪﰎ ﻋﻠﻰ ﻓﺘﻮﺍﻩ.
ﺍﻟﺴﺎﺋﻞ :ﺍﻟﺸﺮﻳﻂ ﻣﻮﺟﻮﺩ ،ﻟﻜ ﻦ ﺍﻟﺸﺮﻳﻂ ﺑﲏ ﻋﻠﻰ ﻭﺍﻗ ٍﻊ ﻏﲑ ﻭﺍﻗﻊ ﺍﻟﺬﻱ ﺳﺄﻝ ﺍﻟﺸﻴﺦ ،ﱂ ﻳﻌﻄﻪ
ﺍﻟﻮﺍﻗﻊ ﺍﻟﺼﺤﻴﺢ؛ ﺃﻭﳘﻪ ﺃ ﱠﻥ ﹶﺛﻤﺔ ﻋﺪﺓ ،ﻭﹶﺛﻤﺔ ) (7ﻣﻼﻳﲔ ﻭ) (3ﻣﻼﻳﲔ ﻭﻫﻜﺬﺍ ،ﻓﺎﻟﺸﻴﺦ ﻗﺎﻝ)) :
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ﻋﺠﻠﻮﺍ! ﻋﺠﻠﻮﺍ! (( ﻛﺄﻧﻪ ﺃﻭﳘﻪ ﻏﲑ ﺍﻟﻮﺍﻗﻊ ،ﻓﻜﺎﻥ ﻫﺬﺍ ﺍﻟﺬﻱ ﻛﺎﻥ .
ﺖ :ﻣﺮﺕ ﺳﻨﻮﺍﺕ ﻭﺍﻟﺸﺒﺎﺏ ﺍﻟﺴﻠﻔﻲ ﻳﻠﺘﺤﻖ ﺑﺎﳌﻘﺎﺗﻠﲔ ﺑﻨﺎﺀ ﻋﻠﻰ ﺃ ﹼﻥ ﻫﺬﺍ ﺍﻟﻘﺘﺎﻝ ﻣﺸﺮﻭﻉ ﻭﻣﺄﺫﻭ ﹲﻥ
ﻗﻠ
ﻓﻴﻪ ﺷﺮﻋﺎﹰ ،ﻭﱂ ﺗﺼﻠﻨﺎ ﻭﱂ ﻳﺼﻠﻨﺎ ﻛﻼ ﻡ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ـ ﻳﻌﲏ ـ ﺍﻟﺬﻱ ﳝﻨﻊ ﺫﻟﻚ ﺇ ﱠﻻ ﰲ ﺍﻟﺴﻨﻮﺍﺕ ﺍﻷﺧﲑﺓ،
ﻭﻛﺎﻥ ﻛﻼﻣﻬﻢ ﻳﺪﻭﺭ ﺩﺍﺋﻤﹰﺎ ﺣﻮﻝ ﺃﻧﺎﺱ ،ﺣﻮﻝ ﺧﻮﺍﺭﺝ ،ﻭﺃ ﱠﻥ ﺍﻟﺬﻳﻦ ﻳﻘﺎﺗﻠﻮﻥ ﺧﻮﺍﺭﺝ ﻭﺃﻧﻬﻢ ﻳﻘﺘﻠﻮﻥ
ﺍﻟﻨﺴﺎﺀ ﻭﺍﻷﻃﻔﺎﻝ ﻭﻫﻠ ﻢ ﺟﺮﺍ.
ﳍﺬﺍ ﻛﺎﻥ ﺍﻟﺸﺒﺎﺏ ﺍﻟﺴﻠﻔﻲ ﻻ ﻳﺘﺄﺛﹼﺮ ﺬﻩ ﺍﻟﻔﺘﺎﻭﻯ؛ ﻷﻧﻪ ﻳﻘﻮﻝ ﺩﺍﺋﻤﹰﺎ ﻻ ﺗﻌﻨﻴﻪ؛ ﻷ ﱠﻥ ﺍﻟﺸﺒﺎﺏ ﺍﻟﺴﻠﻔﻲ
ﻗﻂ ﱂ ﻳﻘﺘﻠﻮﺍ ﺍﻟﻨﺴﺎﺀ ﻭﱂ ﻳﻘﺘﻠﻮﺍ ﺍﻷﻃﻔﺎﻝ ،ﻭﻟﻴﺲ ﻋﻠﻰ ﻣﻨﻬﺞ ﺍﳋﻮﺍﺭﺝ ،ﺑﻞ ﻳﺘﱪﺃﻭﻥ ﻣﻦ ﺫﻟﻚ ﺗﱪﺅﹰﺍ
ﻼ!
ﻛﺎﻣ ﹰ
ﻭﺇﺛﺮ ﺫﻟﻚ ﰲ ﻋﺎﻡ 96ﻡ ﺍﻧﻘﺴﻤﺖ ﺍﻟﺴﺎﺣﺔ ﺍﻟﻘﺘﺎﻟﻴﺔ ﺇﱃ ﺛﻼﺙ ﻃﻮﺍﺋﻒ:
ﺍﻟﻄﺎﺋﻔﺔ ﺍﻷﻭﱃ :ﺍﳉﻴﺶ ﺍﻹﺳﻼﻣﻲ ﻟﻺﻧﻘﺎﺫ ،ﻭﻫﺬﺍ ﺗﺎﺑ ﻊ ﻟﻠﺠﺒﻬﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻟﻺﻧﻘﺎﺫ ،ﻭﻣﻨﻬﺠﻬﻢ ﻫﻮ
ﺍﻟﺘﺤﺰﺏ ﻭﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺭﺟﻮﻉ ﺍﳊﺰﺏ ﻭﺍﻻﻧﺘﺨﺎﺑﺎﺕ.
) (1ﻫﺬﻩ ﺍﻟﻨﻘﺎﻁ ﺍﻟﺜﻼﺛﺔ ﺍﳌﺘﺘﺎﺑﻌﺔ ) :(...ﺗﻌﲏ ﺃ ﱠﻥ ﺍﻟﻜﻠﻤﺔ ﻫﻨﺎ ﻏﲑ ﻣﻔﻬﻮﻣﺔ.
) (2ﻗﺪ ﻣ ﺮ ﺗﻔﺮﻳﻎ ﻫﺬﻩ ﺍﻟﻔﺘﻮﻯ ﰲ ﺁﺧﺮ ﻓﺘﺎﻭﻯ ﺍﻟﺸﻴﺦ ﺍﻷﻟﺒﺎﱐ ﺭﲪﻪ ﺍﷲ ،ﻭﺑﺎﻥ ﻟﻠﻘﺎﺭﺉ ﺃ ﱠﻥ ﻛﻼﻡ ﺍﻟﺸﻴﺦ ﻻ ﻳﻮﻫﻢ ﺫﻟﻚ ،ﻻ ﻣﻦ
ﻗﺮﻳﺐ ﻭﻻ ﻣﻦ ﺑﻌﻴﺪ.
ﻭﳏﺎﻭﻟﺔ ﺍﻟﺴﺎﺋﻞ ﺇﻟﺼﺎﻕ ﺍﻟﺘﻬﻤﺔ ﺑﺎﻟﺸﻴﺦ ﺍﻷﻟﺒﺎﱐ ﳏﺎﻭﻟﺔ ﻓﺎﺷﻠﺔ؛ ﻷﻧﻪ ﻟﻴﺲ ﰲ ﻛﻼﻡ ﺍﻟﺸﻴﺦ ﺃﺩﱏ ﺇﳛﺎﺀ ﺑﺎﳋﺮﻭﺝ ،ﻛﻤﺎ ﺑﻴﻨﺘﻪ ﰲ
ﺍﳌﻮﺿﻊ ﺍﳌﺸﺎﺭ ﺇﻟﻴﻪ ،ﻛﻤﺎ ﺃ ﱠﻥ ﺍﳌﺸﻜﻠﺔ ﻟﻴﺴﺖ ﰲ ﺍﻟﻮﺍﻗﻊ ﺍﳌﻜﺬﻭﺏ ﺍﳌﻌﺮﻭﺽ ﻋﻠﻰ ﺍﻟﺸﻴﺦ ﺑﻘﺪﺭ ﻣﺎ ﻫﻲ ﰲ ﺍﻟﺘﻼﻋﺐ ﺍﳌﻜﺸﻮﻑ
ﺑﻔﺘﺎﻭﻯ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻭﺍﻹﻋﺮﺍﺽ ﻋﻨﻬﺎ؛ ﻷ ﱠﻥ ﺍﻟﻘﻮ ﻡ ﻛﺎﻧﻮﺍ ﻋﻄﹾﺸﻰ ﺇﱃ ﺍﻟﺪﻣﺎﺀ ﻣﻦ ﺃﻭﻝ ﻳﻮﻡ!
ﻭﺍﻟﻄﺎﺋﻔﺔ ﺍﻟﺜﺎﻧﻴﺔ :ﲨﺎﻋﺔ ﺍﻟﺘﻜﻔﲑ :ﲨﺎﻋﺔ ﻋﻨﺘﺮ ﺯﻭﺍﺑﺮﻱ ،ﻫﺬﻩ ﺍﻟﱵ ﻗﺪ ﲰﻌﺘﻢ ﻋﻨﻬﺎ ﰲ ﺍﻹﻋﻼﻡ
ﳎﺎﺯﺭﻫﺎ ﻭﻓﻈﺎﺋﻌﻬﺎ ﻭﺳﺒﻴﻬﺎ ﻟﻠﻨﺴﺎﺀ ،ﻭﺣﻜﻤﻬﺎ ﺑﺎﻟﻜﻔﺮ ﺍﳉﻤﺎﻋﻲ ﻟﻠﺸﻌﺐ ﺍﳉﺰﺍﺋﺮﻱ.
ﻃﺎﺋﻔﺔ ﺛﺎﻟﺜﺔ :ﺍﳉﻤﺎﻋﺔ ﺍﻟﺴﻠﻔﻴﺔ ﻟﻠﺪﻋﻮﺓ ﻭﺍﻟﻘﺘﺎﻝ ،ﻫﺬﻩ ﻣﻦ ﺟﻬﺔ ﺗﺘﱪﺃ ﻣﻦ ﺍﺎﺯﺭ ﻭﺍﳌﺬﺍﺑﺢ ﻭﺍﻟﺘﻜﻔﲑ
ﺍﻟﻌﺎﻡ ،ﻭﻣﻦ ﺟﻬ ٍﺔ ﺗﺘﱪﺃ ﻣﻦ ﺍﳊﺰﺑﻴﺔ ،ﻭﻻ ﺗﻄﺎﻟﺐ ﺑﺎﻧﺘﺨﺎﺑﺎﺕ ،ﺇﻧﻬﺎ ﺧﺮﺟﺖ ﻇﻨﺎ ﻣﻨﻬﺎ ﺃ ﱠﻥ ﻫﺬﺍ ﺟﻬﺎ ﺩ
ﻉ ﻣﺒِﻨ ﻲ ﻋﻠﻰ ﻓﺘﺎﻭﻯ ﺍﻟﻌﻠﻤﺎﺀ ،ﻭﺃ ﱠﻥ ﻫﺬﺍ ﻋﻤ ﹲﻞ ﺻﺎﱀﹲ ،ﺇﱃ ﺃﻥ ﺑﻠﻐﻬﺎ ﻣﺆﺧﺮﹰﺍ ﻛﻼﻡ ﻛﺜ ٍﲑ ﻣﻦ ﺃﻫﻞ
ﻣﺸﺮﻭ
ﺍﻟﻌﻠﻢ ﺍﻟﻌﺜﻴﻤﲔ ﻭﺍﻟﻔﻮﺯﺍﻥ ﻭﻏﲑﻫﻢ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢِ ،ﻣﻤﺎ ﺟﻌﻠﻨﺎ ﰲ ﺣﲑﺓ ﻣﻦ ﺃﻣﺮﻧﺎ ،ﻓﻬﺎ ﳓﻦ ﺍﻵﻥ ﻧﻌﻮﺩ
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ﺇﻟﻴﻜﻢ ،ﻭ]ﻧﺴﺘﺸﻬﺪ[ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﻋ ﺰ ﻭﺟﻞﱠ ،ﻭﻧﺒﺤﺚ ﻋﻦ ﺍﳊ ﻖ ﺣﱴ ﻧﻌﻮﺩ ﺇﻟﻴﻪ ﻳﺎ ﺷﻴﺨﻨﺎ ﻓﻤﺎ ﺭﺃﻳﻜﻢ
ﰲ ﻫﺬﺍ ﺍﻟﻘﺘﺎﻝ ﻭﻓﻖ ﻫﺬﻩ ﺍﳌﻌﻄﻴﺎﺕ؟
ﺍﻟﺸﻴﺦ :ﺃﻗﻮﻝ ﺑﺎﺭﻙ ﺍﷲ ﻓﻴﻜﻢ:
ﺍﳊﻤﺪ ﷲ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻟﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﺗﺒﻊ ﻫﺪﺍﻩ ،ﺃﻣﺎ ﺑﻌﺪ ،ﻓﺄﺭﻯ ﺃﻧﻚ
ﺗﻔﺮﻕ ﺑﲔ ﺍﻟﺴﻠﻔﻴﲔ ﻭﺑﲔ ﲨﺎﻋﺔ ﺍﻟﺘﻜﻔﲑ؟
ﺍﻟﺴﺎﺋﻞ :ﺇﻱ ﻧﻌﻢ!
ﺍﻟﺸﻴﺦ :ﻭﻓﻬﻤ
ﺖ ﻣﻦ ﺧﻼﻝ ﻛﻼﻣﻚ ﺃﻧﻜﻢ ﺗﺘﱪﺅﻭﻥ ِﻣﻤﻦ ﻳﻜﻔﱢﺮ ﺍﻟﺘﻜﻔﲑ ﺍﻟﻌﺎﻡ ﺍﻟﺸﺎﻣﻞ ﻟﻠﺸﻌﺐ،
ﻓﻬﺬﺍ ﻳﻌﻄﻴﲏ ﻋﻠﻰ ﺃﻧﻜﻢ ﺃﻳﻀﺎ ﺗﻜﻔﺮﻭﻥ؟
ﺍﻟﺴﺎﺋﻞ :ﺇﻱ ﻧﻌﻢ! ﺇﻱ ﻧﻌﻢ!
ﳓﻦ ﻟﻴﺲ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﻭﺇﳕﺎ ﻋﻠﻰ ﺻﻮﺭﺓ ﺃﺧﺮﻯ.
ﺍﻟﺸﻴﺦ :ﻛﻴﻒ ﺗﻜﻔﲑﻛﻢ؟
ﺍﻟﺴﺎﺋﻞ :ﺍﳉﻤﺎﻋﺔ ﻳﻜﻔﱢﺮﻭﻥ ﺍﳊﺎﻛﻢ ،ﳍﺬﺍ ﺧﺮﺟﻮﺍ ﻋﻠﻴﻪ.
ﺍﻟﺸﻴﺦ :ﺍﳊﺎﻛﻢ ﻭﺍﳉﻴﺶ ﻭﺍﻟﻮﺯﺭﺍﺀ ﻭﻣﻦ ﺣﻮﳍﻢ؟
ﺍﻟﺴﺎﺋﻞ :ﺇﻱ ﻧﻌﻢ! ﻛ ﱡﻞ ﻣﻦ ﺩﺧﻞ ﰲ ﻃﺎﺋﻔﺔ ﺍﳊﺎﻛﻢ ﻗﺎﺗﻠﻮﻩ ﻣﻌﻪ!
ﺍﻟﺸﻴﺦ :ﻗﺎﺗﻠﻮﻩ ﻋﻠﻰ ﺃﺳﺎﺱ ﺃﻧﻪ ﻛﺎﻓﺮ؟
ﺍﻟﺴﺎﺋﻞ :ﺇﻱ ﻣﺶ ﻛﻔﺮ ﻋﻴﲏ ،ﺃﻱ ﻋﻠﻰ ﺃﺳﺎﺱ ﻟﻴﺲ ﻛﻔﺮ ﺗﻌﻴﲔ ـ ﻳﺎ ﺷﻴﺨﻨﺎ ـ ﻟﻴﺲ ﻛ ﹼﻞ ﻭﺍﺣﺪ
ﻣﻦ ﺃﻓﺮﺍﺩ ﺍﻟﻄﺎﺋﻔﺔ ﻳﻜﻔﺮ ﻛﻔﺮ ﻋﻴﲏ!
ﺍﻟﺸﻴﺦ :ﺍﳊﺎﻛﻢ ﺍﻵﻥ ﺗﻜﻔﱢﺮﻭﻧﻪ؟
) (1ﻣﺎ ﻛﺎﻥ ﺑﲔ ] [ ﻣﻌﻨﺎﻩ ﺍﻟﺸﻚ ﰲ ﺃ ﱠﻥ ﺍﻟﻜﻠﻤﺔ ﻗﺪ ﲰﻌﺖ ﻛﻤﺎ ﺭﲰﺖ ﺑﺪﺍﺧﻠﻬﺎ.
ﺍﻟﺴﺎﺋﻞ :ﺃﻱ ﻧﻌﻢ!
ﺍﻟﺸﻴﺦ :ﳌﺎﺫﺍ ﺗﻜﻔﱢﺮﻭﻧﻪ؟
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،ﻭﺣﺎﺭﺏ ﺍﳌﺴﻠﻤﲔ ﺍﻟﺴﺎﺋﻞ :ﺑﻨﺎ ًﺀ ﻋﻠﻰ ﺃﻧﻪ ﻧﺤﻰ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻋﻮﺿﻬﺎ ﺑﻘﻮﺍﻧﲔ ﻭﺿﻌﻴﺔ
ﺖ ﻟﻚ ﺳﺎﺑﻘﹰﺎ.
ﻭﺃﻧﻪ ﺃﻓﱴ ﻓﻴﻪ ﺍﻟﺸﻴﺦ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ ﺍﻷﻟﺒﺎﱐ ﻛﻤﺎ ﺃﺳﻠﻔ
ﺍﻟﺸﻴﺦ :ﻻ! ﺍﻵﻥ ،ﺍﻵﻥ ﻋﻠﻰ ﻓﺘﻮﻯ ﺍﻷﻟﺒﺎﱐ ﺍﳉﺪﻳﺪﺓ؟
ﺍﻟﺴﺎﺋﻞ :ﺍﳉﺪﻳﺪﺓ؟ ﻫﺎ ﻫﻨﺎ ﻭﻗﻊ ﺍﺳﺘﻐﺮﺍﺑﻨﺎ ﻭﺣﲑﺗﻨﺎ ﻳﺎ ﺷﻴﺨﻨﺎ!
ﺍﻟﺸﻴﺦ :ﺍﻷﻟﺒﺎﱐ ﻳﻜﻔﱢﺮ ﺣﻜﱠﺎﻡ ﺍﳉﺰﺍﺋﺮ ،...ﺃﻭ ﺍﻟﻌﺜﻴﻤﲔ ﺃﻭ ﺍﻟﻔﻮﺯﺍﻥ ـ ﻳﻌﻨِﻲ ـ ﻗﺎﻟﻮﺍ ﺑﺄ ﱠﻥ ﺍ ﹸ
ﳊﻜﱠﺎﻡ
ﻛﻔﺎﺭ؟ ﻻ ﺣﻮﻝ ﻭﻻ ﻗﻮﺓ ﺇ ﱠﻻ ﺑﺎﷲ!
ﺍﻟﺴﺎﺋﻞ :ﱂ ﻳﻘﻮﻟﻮﺍ ﺫﻟﻚ ﻳﺎ ﺷﻴﺨﻨﺎ.
ﺍﻟﺸﻴﺦ :ﻃﻴﺐ ،ﻭﺃﻧﺘﻢ ﻋﻨﺪﻛﻢ ﺑﺄ ﱠﻥ ﻛﻔﺮﻫﻢ ﺑﻮﺍﺡ ﻭﻓﻴﻪ ﻣﻦ ﺍﷲ ﺑﺮﻫﺎﻥ ﻛﺄﻥ ﻗﺎﻟﻮﺍ ﺑﺄ ﱠﻥ ﺍﻹﺳﻼﻡ ﻫﺬﺍ
ﻻ ﻳﺼﻠﺢ ،ﺑﺄﻧﻪ ﺭﺟﻌﻴﺔ ،ﻭﺃ ﱠﻥ ﺍﻟﻘﻮﺍﻧﲔ ﻫﺬﻩ ﺃﻓﻀﻞ ﻣﻦ ﺍﻹﺳﻼﻡ ،ﻗﺎﻟﻮﺍ ﻫﺬﺍ؟
)(2
ﺍﻟﺴﺎﺋﻞ :ﻫﺬﺍ ﻣﺎ ﲰﻌﻨﺎﻩ ﻣﻨﻬﻢ ﻳﺎ ﺷﻴﺨﻨﺎ.
ﺍﻟﺸﻴﺦ :ﺇﺫﹰﺍ ﻣﺎ ﻋﻨﺪﻛﻢ ﺩﻟﻴ ﹲﻞ ﻭﺍﺿﺢ ﻋﻠﻰ ﺃﻧﻬﻢ ﻛﻔﱠﺎﺭ ﺍﻟﻜﻔﺮ ﺍﻟﺒﻮﺍﺡ ﻫﺬﺍ ﻳﻌﺎﻣﻞ ﲟﺎ ﺟﺎﺀ ﰲ
ﺍﻷﺣﺎﺩﻳﺚ ﻋﻦ ﺍﻟﺮﺳﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﰲ ﻣﻮﻗﻒ ﺍﳌﺴﻠﻢ ﻣﻦ ﺍﳊﺎﻛﻢ ﺍﳌﻨﺤﺮﻑ.
)(3
، ﺍﳊﻜﱠﺎﻡ ﺍﻟﺬﻳﻦ ﺗﻌﺮﻓﻮﻥ ﻭﺗﻨﻜﺮﻭﻥ ﻭﻗﺎﻝ ﻓﻴﻬﻢ )) :ﻳﻬﺘﺪﻭﻥ ﺑﻐﲑ ﻫﺪﻳﻲ ﻭﻳﺴﺘﻨﻮﻥ ﺑﻐﲑ ﺳﻨﱵ ((
ﻭﺃﺣﺎﺩﻳﺚ ﻛﺜﲑﺓ ﺟﺪﺍ ،ﺣﱴ ﺇ ﱠﻥ ﺍﻟﺮﺳﻮﻝ ﹶﻟﻤﺎ ﻗﺎﻟﻮﺍ ﻟﻪ :ﺃﻧﻘﺎﺗﻠﻬﻢ؟ ﻗﺎﻝ )) :ﻻ ﻣﺎ ﺃﻗﺎﻣﻮﺍ ﻓﻴﻜﻢ ﺍﻟﺼﻼﺓ
)(4
(( ،ﻳﻌﲏ ﺃﻧﻬﻢ ﻳﻐﻴﺮﻭﻥ ﰲ ﺍﻹﺳﻼﻡ ﺇﱃ ﺁﺧﺮ ﺷﻲﺀ .ﺇﺫﺍ ﺑﻘﻮﺍ ﻳﺼﻠﱡﻮﻥ ﻭﻳﺪﻋﻮﻥ ﺍﻹﺳﻼﻡ ﻻ ﻳﻘﺎﺗﻠﻮﻥ
ﻭﻻ ﻳﺨﺮﺝ ﻋﻠﻴﻬﻢ ،ﻫﻞ ﻋﺮﻓﺘﻢ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ؟
ﺍﻟﺴﺎﺋﻞ :ﳓﻦ ﻧﺴﻤﻊ ﻣﻦ ﻓﻀﻴﻠﺘﻜﻢ ـ ﻳﺎ ﺷﻴﺨﻨﺎ ـ ﻧﺘﻌﻠﱠﻢ ﻣﻨﻜﻢ ﺍﻵﻥ.
ﺍﻟﺸﻴﺦ :ﺇﻱ ـ ﺑﺎﺭﻙ ﺍﷲ ﻓﻴﻜﻢ ـ ﺍﺩﺭﺳﻮﺍ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﻭﺍﺩﺭﺳﻮﺍ ﻛﻼﻡ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﺩﺭﺳﻮﺍ ﻛﻼﻡ
ﺍﻷﻟﺒﺎﱐ ،ﻭﻋﻠﻴﻜﻢ ﺑﻄﻠﺐ ﺍﻟﻌﻠﻢ ...
) (1ﻫﺬﺍ ﺍﻟﻮﺻﻒ ﻏﲑ ﺻﺤﻴﺢ؛ ﻷ ﱠﻥ ﺍﻟﺼﺪﻕ ﻭﺍﻟﻌﺪﻝ ﳝﻠﻴﺎﻥ ﻋﻠﻰ ﺻﺎﺣﺒﻬﻤﺎ ﺃﻥ ﻳﻘﻮﻝ :ﺍﻻﺳﺘﻌﻤﺎﺭ ﳓﱠﻰ ﺍﻟﺸﺮﻳﻌﺔ ،ﻭﺍﳊﻜﻮﻣﺔ ﱂ
ﺗﻐﻴﺮ ﺃﺣﻜﺎﻣﻪ ﺍﻟﻮﺿﻌﻴﺔ ،ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻮﺻﻒ ﳜﺘﻠﻒ ﺍﳊﻜﻢ ،ﻓﺘﺄﻣﻞ!
)) (2ﻣﺎ( ﻫﻨﺎ ﻧﺎﻓﻴﺔ ،ﻓﺘﻨﺒﻪ!
) (3ﻫﻮ ﺣﺪﻳﺚ ﺣﺬﻳﻔﺔ ﺍﳌﺸﻬﻮﺭ ،ﺭﻭﺍﻩ ﺍﻟﺸﻴﺨﺎﻥ ﰲ ﺻﺤﻴﺤﻴﻬﻤﺎ ،ﻭﻗﺪ ﻣ ﺮ.
) (4ﺭﻭﺍﻩ ﻣﺴﻠﻢ ،ﻭﻗﺪ ﻣ ﺮ.
ﰒ ﺃﻧﺎ ﺃﺳﺄﻟﻚ :ﻫﺬﻩ ﲦﺎﻥ ﺳﻨﻮﺍﺕ ﻣﺎ ﻫﻲ ﲦﺎﺭ ﻫﺬﺍ ﺍﻟﻘﺘﺎﻝ؟ ﻣﺎ ﺍﺳﺘﻔﺎﺩﻩ ﺍﳌﺴﻠﻤﻮﻥ ﻣﻦ ﻫﺬﺍ ﺍﳉﻬﺎﺩ؟
ﺍﻟﺴﺎﺋﻞ :ﳊ ﺪ ﺍﻵﻥ ﻻ ﺷﻲﺀ ﻳﺎ ﺷﻴﺦ!
ﺍﻟﺸﻴﺦ :ﻛﻢ ﻗﹸﺘﻞ ،ﻭﻛﻢ ﻣﻦ ﺍﳌﺎﻝ ،ﻭﻛﻢ ﻣﻦ ﺍﻷﻋﺮﺍﺽ ﺍﻧﺘﻬﻜﺖ ،ﻭﻛﻢ ،ﻭﻛﻢ ...؟
ﺍﻟﺴﺎﺋﻞ :ﺍﻟﻜﺜﲑ! ﺍﻟﻜﺜﲑ!
ﺍﻟﺸﻴﺦ :ﺍﻟﻜﺜﲑ! ﺍﻟﻜﺜﲑ! ﺃﻧﺘﻢ ﺃﻳﺪﰎ ﻫﺬﺍ ﺍﻟﻮﺿﻊ ،ﺃﻳﺪﰎ ﺍﻟﺘﻜﻔﺮﻳﲔ ﺍﻟﺬﻳﻦ ﻳﺴﻔﻜﻮﻥ ﺍﻟﺪﻣﺎﺀ،
ﻭﺗﺸﺠﻌﻮﺍ ﺑﻜﻢ ،ﻭﻋﺎﺿﺪﲤﻮﻫﻢ ،ﻭﺇﻥ ﻗﻠﺘﻢ ﺇﻧﻜﻢ ﺳﻠﻔﻴﻮﻥ ،ﻭﺇﻧﻜﻢ ﲣﺎﻟﻔﻮﻢ ﰲ ﺍﻟﺮﺃﻱ ،ﻭﻟﻜﻨﻬﻢ
ﻳﺴﺘﻔﻴﺪﻭﻥ ﻣﻦ ﻭﻗﻮﻓﻜﻢ ﺇﱃ ﺟﺎﻧﺒﻬﻢ ،ﻭﺯﺍﺩﻭﺍ ﺑﻜﻢ ﺟﺮﺃﺓ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺸﻌﺐ ﻓﺴﺤﻘﻮﻩ ﺳﺤﻘﺎﹰ ،ﻓﻠﻢ ﻳﺒﻘﻮﺍ
ﻟﻪ ﺩﻳﻨﹰﺎ ﻭﻻ ﺩﻧﻴﺎ! ﻫﻞ ﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ ﻳﺮﺿﻰ ﺎ ﺍﻹﺳﻼﻡ؟!
ﺍﻟﺴﺎﺋﻞ :ﻻ ﻳﺎ ﺷﻴﺨﻨﺎ! ﳓﻦ ﻗﺪ ﺟﺮﻯ ﺑﻴﻨﻨﺎ ﻭﺑﲔ ﻫﺆﻻﺀ ﻗﺘﺎﻝ ﻭﻧﺰﺍﻉ ﻃﺒﻌﹰﺎ.
ﺍﻟﺸﻴﺦ :ﺍﻟﺴﺒﺐ ﺍﻟﺬﻱ ﺃﻭﺻﻞ ﺍﻟﺸﻌﺐ ﺍﳉﺰﺍﺋﺮﻱ ﺍﻟﺬﻱ ﻛﺎﻥ ﻣﺘﺠﻬﹰﺎ ﺇﱃ ﺍﻟﺴﻠﻔﻴﺔ ﺑﺄﻣﺘﻪ ﻭﺷﺒﺎﺑﻪ
ﻭﻓﺘﻴﺎﺗﻪ ،ﺟﺎﻣﻌﻴﲔ ﻭﻏﲑﻫﻢ ،ﻣﺘﻮ ﺟﻬﲔ ﳓﻮ ﺍﻟﻨﻬﺞ ﺍﻟﺴﻠﻔﻲ ،ﻫﺬﺍ ﺍﻟﻮﺿﻊ ﺃﺣﺴﻦ ﺃﻭ ﺣﻴﻨﻤﺎ ﺟﺮﺕ ﻫﺬﻩ
ﺍﻟﺜﻮﺭﺓ ﻭﻫﺬﻩ ﺍﻟﻔﱳ؟
ﺍﻟﺴﺎﺋﻞ :ﺍﻟﻮﺿﻊ ﺍﻵﻥ ﻟﻴﺲ ﺑﺄﺣﺴﻦ!
ﺍﻟﺸﻴﺦ :ﻃﻴﺐ! ﺃﻧﺘﻢ ﻗﺎﺗﻠﺘﻢ ﻟﻴﻜﻮﻥ ﺍﻟﻮﺿﻊ ﺃﺣﺴﻦ ِﻣﻤﺎ ﻛﺎﻥ؟
ﺍﻟﺴﺎﺋﻞ :ﺇﻱ ﻧﻌﻢ! ﺇﻱ ﻧﻌﻢ!
ﺍﻟﺸﻴﺦ :ﻓﻜﻴﻒ ﻛﻨﺖ ﺍﻟﻨﺘﺎﺋﺞ؟
ﺍﻟﺴﺎﺋﻞ :ﺳﻴﺌﺔ ـ ﻳﺎ ﺷﻴﺨﻨﺎ ـ ﺳﻴﺌﺔ ﳊ ﺪ ﺍﻵﻥ!
ﺍﻟﺸﻴﺦ :ﺃﻟﻴﺲ ﻟﻜﻢ ﻋﱪﺓ ﰲ ﻫﺬﺍ؟! ﺃﻟﻴﺲ ﻫﺬﺍ ﺑﺮﻫﺎﻧﹰﺎ ﻋﻠﻰ ﺃ ﱠﻥ ﻫﺬﺍ ﺍﳉﻬﺎﺩ ﺟﻬﺎ ﺩ ﻛﺎﻥ ﻣﻨﻄﻠﻘﹰﺎ ﻣﻦ
ﺟﻬﻞ ،ﻭﻣﻦ ﻓﺘﺎﻭﻯ ـ ﻳﻌﲏ ﻧﺴﺄﻝ ﺍﷲ ﺍﻟﻌﺎﻓﻴﺔ ـ ﱂ ﻳﺴﺘﻨﺠﺪﻭﺍ ﺑﺎﻟﻌﻠﻤﺎﺀ ،ﻭﺍﲣﺬﻭﺍ ﺃﺻﺤﺎﺏ ﺍﻟﺸﺮﻭﺭ
ﺭﺅﻭﺳﹰﺎ ﺟﻬﺎﻻﹰ ،ﻓﻴﻔﺘﻮﻥ ﺑﻐﲑ ﻋﻠﻢ ،ﻓﻴﻀﻠﱡﻮﻥ ﻭﻳﻀﻠﱢﻮﻥ ،ﻭﱂ ﻳﻘﻔﻮﺍ ﻋﻨﺪ ﺣ ﺪ ﺍﻟﻀﻼﻝ ﻭﺍﻹﺿﻼﻝ ،ﺑﻞ
ﲡﺎﻭﺯﻭﻩ ﺇﱃ ﺳﻔﻚ ﺍﻟﺪﻣﺎﺀ ﻭﻫﺪﻡ ﺍﻹﺳﻼﻡ.
ﺍﻹﺳﻼﻡ ﻫﺪﻡ ﰲ ﺍﳉﺰﺍﺋﺮ ﻫﺪﻣﹰﺎ ﺷﺪﻳﺪﹰﺍ ﺷﻨﻴﻌﺎﹰ؛ ﺑﻔﻌﻞ ﻫﺆﻻﺀ!!
ﻭﺭﺑﻤﺎ ﻟﻮ ﱂ ﻳﺘﻌﺠﻠﻮﺍ ﻭﻣﺸﻮﺍ ﺑﺎﻟﻌﻠﻢ ﻭﺍﻟﺒﺼﲑﺓ ﻟﺮﺑﻤﺎ ﻛﺎﻧﺖ ﺩﻭﻟﺔ ﺍﻹﺳﻼﻡ ﰲ ﺍﳉﺰﺍﺋﺮ ،ﻭﻟﻜﻦ
ﳉﻬﻠﻬﻢ ﻭﺳﻮﺀ ﻧﻮﺍﻳﺎﻫﻢ؛ ﻷ ﱠﻥ ﻧﻮﺍﻳﺎﻫﻢ ﺳﻴﺌﺔ ﻻ ﻳﺮﻳﺪﻭﻥ ﺇ ﱠﻻ ﺍﳌﻠﻚ ﻓﻘﻂ ،ﻻ ﻳﺮﻳﺪﻭﻥ ﺇﻋﻼﺀ ﻛﻠﻤﺔ ﺍﷲ،
ﻳﺮﻳﺪﻭﻥ ﺃﻥ ﻳﺘﺴﻨﻤﻮﺍ ﻫﻢ ﻗﻤﺔ ﺍﳊﻜﻢ ،ﻭﳍﺬﺍ ﺍﻟﺴﺒﺐ ﺟﻌﻠﺖ ﺍﻻﻧﺘﺨﺎﺑﺎﺕ ﻭﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ ﻭﺍﻟﻜﻼﻡ ﺍﻟﻔﺎﺭﻍ.
ﻭﻫﻢ ﻟﻴﺲ ﳍﻢ ﺇ ﱠﻻ ﻣﺼﺎﺭﻋﺔ ﺍﳊﻜﺎﻡ ،ﻭﻻ ﻫ ﻢ ﳍﻢ ﺇ ﱠﻻ ﺃﻥ ﻳﺘﺴﻨﻤﻮﺍ ﻗﻤﺔ ﺍﳊﻜﻢ ﻓﻘﻂ ،ﰒ ﺑﻌﺪ ﺫﻟﻚ
ﻳﺪﻳﺮﻭﻥ ﻇﻬﻮﺭﻫﻢ ﻟﻺﺳﻼﻡ ،ﻛﻤﺎ ﻓﻌﻞ ﺃﻣﺜﺎﻟﹸﻬﻢ ﰲ ﺍﻟﺴﻮﺩﺍﻥ ﻭﰲ ﺗﺮﻛﻴﺎ ﻭﰲ ﻏﲑﻫﺎ.
ﺱ ﺧﻮﻓﹰﺎ ﻭﻇﻠﻤﹰﺎ ﻭﺍﺑﺘﻌﺪﻭﺍ ﻋﻦ ﺍﻹﺳﻼﻡ ...
ﻓﻬﺆﻻﺀ ﻟﻮ ﻭﺻﻠﻮﺍ ﺇﱃ ﺍﳊﻜﻢ ﻟﺰﺍﺩﻭﺍ ﺍﻟﻨﺎ
ﻓﺎﻵﻥ ...ﺍﻋﺘﱪﻭﺍ ﺬﺍ ﺍﻟﺬﻱ ﺣﺼﻞ ،ﻭﴰﱢﺮﻭﺍ ﻋﻦ ﺳﺎﻋﺪ ﺍﳉ ﺪ ﻟﺘﺤﺼﻴﻞ ﺍﻟﻌﻠﻢ ﻭﺩﻋﻮﺓ ﻫﺬﺍ ﺍﻟﺸﻌﺐ
ﺍﻟﻄﻴﺐ ﺇﱃ ﻛﺘﺎﺏ ﺍﷲ ﻭﺳﻨﺔ ﺍﻟﺮﺳﻮﻝ ﺣﱴ ﻳﻌﻮﺩ ﺇﱃ ﻣﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﻗﺒﻞ ﻫﺬﻩ ﺍﻟﻔﺘﻨﺔ ،ﰒ ﻳﺘﻘﺪﻡ ﺇﱃ ﲢﻘﻴﻖ
ﺍﻟﻐﺎﻳﺔ ﺍﻟﱵ ﻳﻨﺸﺪﻫﺎ ﺍﻹﺳﻼﻡ.
ﺍﻟﺴﺎﺋﻞ :ﺷﻴﺨﻨﺎ! ﻋﻠﻰ ﺣﺴﺐ ﻗﻮﻟﻜﻢ ﺇﺫﹰﺍ ﻻ ﳝﻜﻦ ﺍﳊﻜﻢ ﺑﻜﻔﺮ ﺣﺎﻛﻢ ﻣﻦ ﺍﳊﻜﺎﻡ ﻭﺇﻥ ﻛﺎﻥ ﳛﻜﻢ
ﺑﻐﲑ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﺣﱴ ﳛﻜﻢ ﻋﻠﻴﻪ ﺍﻟﻌﻠﻤﺎ ُﺀ ﺑﺬﻟﻚ.
ﺍﻟﺸﻴﺦ :ﻧﻌﻢ! ﺣﱴ ﻳﺮﻯ ﺍﻟﻌﻠﻤﺎ ُﺀ ﻓﻴﻪ ﻛﻔﺮﹰﺍ ﺑﻮﺍﺣﺎﹰ ،ﰒ ﺑﻌﺪ ﺻﺪﻭﺭ ﺍﻟﻔﺘﻮﻯ ﻫﻞ ﻳﻘﺎﺗﻞ ﺃﻭ ﻻ ﻳﻘﺎﺗﻞ؛
ﷲ ﻭ ﻋ ﺪﻭ ﹸﻛ ﻢ{
ﳋ ﻴ ِﻞ ﺗ ﺮ ِﻫﺒﻮ ﹶﻥ ِﺑ ِﻪ ﻋ ﺪﻭ ﺍ ِ
ﻁﺍ ﹶ
ﻷ ﱠﻥ ﺍﷲ ﻳﻘﻮﻝ } :ﻭﹶﺃ ِﻋﺪﻭﺍ ﹶﻟ ﻬ ﻢ ﻣﺎ ﺍ ﺳﺘ ﹶﻄ ﻌﺘ ﻢ ﻣِﻦ ﹸﻗﻮٍ ﺓ ﻭﻣِﻦ ِﺭﺑﺎ ِ
]ﺍﻷﻧﻔﺎﻝ ،[60ﻫﺬﺍ ﺇﺫﺍ ﻛﺎﻥ ﻛﺎﻓﺮﹰﺍ.
ﺏ ﰲ ﺃﻭﻝ ﻫﺬﺍ ﺍﻟﻘﺘﺎﻝ ،ﻓﻘﻠﺖ :ﺃﻋﺪﺩﰎ ﻟﻠﻘﺘﺎﻝ ،ﻭﻫﻢ ﻛﻔﺎﺭ ﻋﻨﺪﻛﻢ؟ ﻗﺎﻝ :ﻻ!
ﺃﻧﺎ ﺟﺎﺀﱐ ﺷﺒﺎ
ﻗﻠﺖ :ﻣﺎ ﻋﻨﺪﻛﻢ ﻗﻮﺓ ،ﻭﻫﻢ ﻋﻨﺪﻫﻢ ﻃﺎﺋﺮﺍﺕ ،ﻭﻋﻨﺪﻫﻢ ﺩﺑﺎﺑﺎﺕ ،ﻭﻋﻨﺪﻫﻢ ﻛﺬﺍ ،ﻣﻦ ﻭﺭﺍﺋﻬﻢ
ﺑﺮﻳﻄﺎﻧﻴﺎ ﻭﺃﻣﺮﻳﻜﺎ ،ﻭﺍﻟﺪﻭﻝ ﻛﻠﹼﻬﺎ ،ﻭﺃﻧﺘﻢ ﻣﺎ ﻋﻨﺪﻛﻢ ﺷﻲﺀ ،ﻓﺄﻧﺘﻢ ﻣﺎ ﺃﻋﺪﺩﰎ ﺍﻟﻌﺪﺓ ﺍﻟﱵ ﺗﺮﻫﺒﻮﻥ ﺎ ﻋﺪ ﻭ
ﺍﷲ ،ﻗﺪ ﺃﻋﺪﺩﰎ ﺍﻟﻌﺪﺓ ﺍﻟﱵ ﺗﻄﻤِﻌﻮﻥ ﻋﺪ ﻭ ﺍﷲ ﻓﻴﻜﻢ ﻭﰲ ﺍﻹﺳﻼﻡ ،ﻓﻠﻮ ﻛﺎﻥ ﺍﳊﺎﻛﻢ ﻛﺎﻓﺮﹰﺍ ﻛﻔﺮﹰﺍ ﺑﻮﺍﺣﺎﹰ،
ﰲ ﺍﳉﺰﺍﺋﺮ ﻭﰲ ﻏﲑﻫﺎ ﻟﻜﺎﻥ ﳚﺐ ﺍﻥ ﻳﺮﺟﻊ ﰲ ﺫﻟﻚ ﺇﱃ ﺍﻟﻌﻠﻤﺎﺀ ،ﻓﻬﻢ ﺍﻟﺬﻳﻦ ﻳﻘﺪﺭﻭﻥ ﺍﳌﺼﻠﺤ ﹶﺔ
ﻭﺍﳌﻔﺴﺪﺓﹶ ،ﻭﻣﱴ ﻳﺸﺮﻉ ﺍﻟﻘﺘﺎﻝ ﻭﻣﱴ ﻻ ﻳﺸﺮﻉ ﺇﱁ ،ﻻ ﻟﻠﺴﻔﻬﺎﺀ ﻭﺍﳉﻬﻠﺔ ﻭﺃﺻﺤﺎﺏ ﺍﻷﻫﻮﺍﺀ ﺍﻟﻄﺎﳏﲔ ﺇﱃ
ﺍﳌﹸﻠﻚ ،ﻓﻬﺬﺍ ﻣﻦ ﺍﳋﻄﺄ ،ﻭﻗﺪ ﻋﺮﻓﺘﻢ ﺣﺼﺎﺩ ﻫﺬﺍ ﺍﻟﺘﻬﻮﺭ.
ﻓﻌﻠﻴﻜﻢ ﺑﺎﻟﺘﻮﺑﺔ ﺇﱃ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ،ﻓﻘﺪ ﻻ ﺗﺴﻠﻤﻮﻥ ﻣﻦ ﺍﳌﺴﺌﻮﻟﻴﺔ ﺃﻣﺎﻡ ﺍﷲ ﰲ ﺍﻟﺪﻣﺎﺀ ﺍﻟﱵ
ﺃﹸﺑﻴﺤﺖ ،ﻭﰲ ﺍﻷﻋﺮﺍﺽ ﺍﻟﱵ ﺍﻧﺘﻬﻜﺖ ،ﻭﰲ ﺍﻷﻣﻮﺍﻝ ﺍﻟﱵ ﺳﻠﺒﺖ ﻭﻧﻬﺒﺖ ،ﻓﺘﻮﺑﻮﺍ ﺇﱃ ﺍﷲ ﺗﻮﺑﺔ ﻧﺼﻮﺣﹰﺎ ـ
ﺑﺎﺭﻙ ﺍﷲ ﻓﻴﻚ ـ ﻓﺈ ﱠﻥ ﻋﻠﻴﻜﻢ ﺍﳌﺴﺌﻮﻟﻴﺔ ﺃﻣﺎﻡ ﺍﷲ ﻋ ﺰ ﻭﺟﻞﱠ؛ ﻷﻧﻜﻢ ﺷﺎﺭﻛﺘﻢ ﻫﺆﻻﺀ.
ﻓﺘﻮﺑﻮﺍ ﺇﱃ ﺍﷲ ﺗﻮﺑﺔ ﻧﺼﻮﺣﹰﺎ ﻓﻴﻤﺎ ﻭﻗﻊ ﰲ ﺣ ﻖ ﺍﳌﺴﻠﻤﲔ ...ﻣﻈﻠﻮﻣﲔ ،ﰒ ﴰﱢﺮﻭﺍ ﻋﻦ ﺍﻟﺴﺎﻋﺪ ،ﻭﺍﷲ
ﻳﻘﺒﻞ ﺍﻟﺘﻮﺑﺔ.
ﻭﴰﱢﺮﻭﺍ ﻋﻦ ﺳﺎﻋﺪ ﺍﳉ ﺪ ﰲ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ،ﻭﻧﺎﺩﻭﺍ ﺇﺧﻮﺍﻧﻜﻢ ﺍﻟﺬﻳﻦ ﺑﻘﻮﺍ ﻫﻨﺎﻙ ﰲ ﺍﳉﺒﺎﻝ ﺃﻥ ﻳﺘﻮﺑﻮﺍ
ﻭﻳﻌﻮﺩﻭﺍ ﺇﱃ ﺍﷲ ،ﺑﻠﱢﻐﻮﻫﻢ ﻣﺜﻞ ﻫﺬﺍ ...
ﺍﻟﺴﺎﺋﻞ :ﺷﻴﺨﻨﺎ! ﺑﻌﺾ ﺍﻹﺧﻮﺓ ﺍﳌﻘﺎﺗِﻠﲔ ﻋﻨﺪﻧﺎ ﻃﺮﺣﻮﺍ ﺳﺆﺍ ﹰﻻ ﻓﻘﺎﻟﻮﺍ :ﺇﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﻟﻴﺲ ﲜﻬﺎﺩ،
ﻭﻟﻜﻦ ﻳﻔﻜﱢﺮﻭﻥ ﺑﺎﻟﺒﻘﺎﺀ ﰲ ﺍﳉﺒﺎﻝ ﺑﺴﻼﺣﻬﻢ ،ﻭﻻ ﻳﱰﻟﻮﻥ ،ﺑﺪﻋﻮﻯ ﺃﻧﻬﻢ ﳜﺎﻓﻮﻥ ﻣﻦ ﺍﳊﻜﻮﻣﺔ ،ﻣﺎ ﻳﻜﻮﻥ
ﺗﻮﺟﻴﻬﻜﻢ ﳍﻢ؟
ﺍﻟﺸﻴﺦ :ﺃﻭ ﹰﻻ :ﺟﺎﺀﱐ ﺳﺆﺍﻝ ـ ﻗﺒﻞ ﺳﻨﺔ ﺗﻘﺮﻳﺒﹰﺎ ـ ﻣﻦ ﻭﺍﺣﺪ ﻣﻦ ﻫﺆﻻﺀ ﺍﻟﺘﺎﺋﺒﲔ.
ﻗﻠﺖ ﻟﻪ :ﻫﻞ ﺗﻌﺘﱪ ﺃ ﱠﻥ ﻋﻤﻠﻜﻢ ﻫﺬﺍ ﺟﻬﺎﺩ؟
ﻗﺎﻝ :ﻧﻌﻢ!
ﻗﻠﺖ ﻟﻪ :ﻳﺎ ﺍﺑﻨِﻲ! ﻫﺬﺍ ﺧﻄﺄ ،ﺍﳉﻬﺎﺩ :ﺇﺫﺍ ﻛﻨﺘﻢ ﺗﺮﻳﺪﻭﻥ ﺇﻋﻼﺀ ﻛﻠﻤﺔ ﺍﷲ ﻓﻴﺠﺐ ﺃﻥ ﺗﺰﺣﻔﻮﺍ ﺇﱃ
ﺩﻭﻟﺔ ﺃﻭﺭﺑﻴﺔ :ﺇﻣﺎ ﺇﻳﻄﺎﻟﻴﺎ ،ﺃﻭ ﻓﺮﻧﺴﺎ ،ﺃﻭ ﺇﺳﺒﺎﻧﻴﺎ ...ﻫﻢ ﻛﻔﺎﺭ ،ﺗﺰﺣﻔﻮﻥ ﲜﻴﺸﻜﻢ ﺇﱃ ﺑﻠﺪ ﻛﺎﻓﺮ ﻓﺎﺳﻖ
ﺑﻜﻔﺮﻩ ﺣﻜﻮﻣ ﹰﺔ ﻭﺷﻌﺒﺎﹰ ،ﻭﺗﺪﻋﻮﻢ ﺇﱃ ﺍﻟﺪﺧﻮﻝ ﰲ ﺍﻹﺳﻼﻡ ،ﻟﻴﺸﻬﺪﻭﺍ ﺃﻥ ﻻ ﺇﻟﻪ ﺇ ﱠﻻ ﺍﷲ ﳏﻤﺪ ﺭﺳﻮﻝ
ﺍﷲ ،ﻓﺈﻥ ﺍﺳﺘﺠﺎﺑﻮﺍ ﻓﺎﳊﻤﺪ ﷲ ،ﻭﺇﻥ ﱂ ﻳﺴﺘﺠﻴﺒﻮﺍ ﻓﺘﻄﻠﺒﻮﻥ ﻣﻨﻬﻢ ﺃﺩﺍ َﺀ ﺍﳉﺰﻳﺔ ،ﻓﺈ ﹾﻥ ﹶﺃﺑﻮﺍ ﺣﻴﻨﺌﺬ ﻳﺼ ﺢ
ﺍﻟﻘﺘﺎﻝ ،ﻭﻟﻜﻦ ﻗﺘﺎ ﹰﻻ ﺷﺮﻳﻔﺎﹰ ،ﻻ ﺗﻨﺘﻬﻚ ﻓﻴﻪ ﺍﻷﻋﺮﺍﺽ ،ﻭﻻ ﺗﻘﺘﻞ ﻓﻴﻪ ﺍﻟﻨﺴﺎﺀ ،ﻭﻻ ﺍﻟﺼﺒﻴﺎﻥ ،ﻭﻻ ..ﻭﻻ ..
ﺇﱃ ﺁﺧﺮ ﺍﻟﺸﺮﻭﻁ ﺍﻟﱵ ﰲ ﺇﻃﺎﺭ ﺍﻹﺳﻼﻡ ﰲ ﺍﳉﻬﺎﺩ ﺍﻹﺳﻼﻣﻲ ﺍﻟﻨﻈﻴﻒ ،ﺍﻟﺬﻱ ﻳﻨﻔﻊ ﻭﻻ ﻳﻀﺮ.
ﻓﺘﺴﺘﻔﻴﺪ ﻣﻨﻪ ﺍﻟﺒﻼﺩ ...ﺍﻟﻔﺎﲢﻮﻥ ﻭﺍﻟﺒﻼﺩ ﺍﳌﻔﺘﻮﺣﺔ.
ﺃﻣﺎ ﺟﻬﺎﺩ ﻫﺆﻻﺀ ﺍﻟﺴﻔﻬﺎﺀ ،ﻓﻮﺍﷲ! ﻟﻘﺪ ﺷﻘﻲ ﻢ ﺍﻹﺳﻼﻡ ﻭﺍﳌﺴﻠﻤﻮﻥ ،ﺑﺎﺭﻙ ﺍﷲ ﻓﻴﻜﻢ.
ﺍﻵﻥ ﻧﻨﺼﺢ ﻫﺆﻻﺀ ﺑﺄﻥ ﻳﻌﻮﺩﻭﺍ ،ﻭﺃﻇ ﻦ ﺃﻥﱠ ﺍﻟﺪﻭﻟ ﹶﺔ ﻟﻦ ﺗﻘﺘﻠﻬﻢ ،ﻭﻗﺪ ﺗﻮﺟﻪ ﳍﻢ ﺃﺳﺌﻠﺔ ﰒ ﺗﺘﺮﻛﻬﻢ ﻛﻤﺎ
ﺑﻠﻐﻨﺎ.
ﻟﻴﺲ ﺍﳋﻄﻮﺭﺓ ...ﻛﻤﺎ ﻳﺼﻮﺭ ﺍﻟﺸﻴﻄﺎﻥ ﳍﺆﻻﺀ :ﺃﻧﻬﻢ ﺇﺫﺍ ﻋﺎﺩﻭﺍ ﻓﺴﻴﻘﺘﻠﻮﻥ ،ﻭﻛﺬﺍ ﻭﻛﺬﺍ.
ﺱ ﻣﻦ ﺃﺫﺍﻙ ،ﻫﺬﺍ ﻫﻮ ﺍﳌﻄﻠﻮﺏ.
ﺖ ـ ﺑﺎﺭﻙ ﺍﷲ ﻓﻴﻚ ـ ﻭ ﺳﻠِﻢ ﺍﻟﻨﺎ
ﻳﺎ ﺃﺧﻲ! ﻟﻮ ﻗﹸﺘﻠﺖ ﺃﻧ
ﻓﻠﲑﺟﻌﻮﺍ! ﻭﺛِﻖ ﺃ ﱠﻥ ﺍﻟﻨﺘﺎﺋﺞ ﺳﺘﻜﻮﻥ ﻃﻴﺒﺔ.
ﻭﻟﻮ ﻓﺮﺽ ﺃﻧﻪ ﺳﻴﻜﻮﻥ ﻫﻨﺎﻙ ﺳﺠﻦ ﻭﻗﺘ ﹲﻞ ﻓﻌﻠﻴﻬﻢ ﺑﺎﻟﺼﱪ ،ﻋﻠﻴﻬﻢ ﺑﺎﻟﺼﱪ ـ ﺑﺎﺭﻙ ﺍﷲ ﻓﻴﻚ ـ
ﳌﺼﻠﺤﺔ ﺍﻹﺳﻼﻡ ،ﻭﳌﺼﻠﺤﺔ ﻫﺬﺍ ﺍﻟﺸﻌﺐ ،ﻭﻟﻴﺴﺘﻌﻴﺪ ﺃﻧﻔﺎﺳﻪ ،ﻭﻳﻔﻜﱢﺮ ﻗﻠﻴﻼﹰ ،ﱠﰒ ﻳﻌﻮﺩ ـ ﺇﻥ ﺷﺎﺀ ﺍﷲ ـ
ﺇﱃ ﺍﻟﻮﺟﻪ ﺍﻟﻄﻴﺐ ﺍﳌﺸﺮﻕ ﺍﻟﺬﻱ ﻛﺎﻥ ﻋﻠﻴﻪ ﺳﺎﺑﻘﹰﺎ.
ﺍﻟﺴﺎﺋﻞ :ﺇﺫﹰﺍ ﻣﺎ ﺣﻜﻢ ﻣﻦ ﺑﻠﻐﻪ ﻫﺬﺍ ،ﱠﰒ ﺑﻘﻲ ﻣﺼﺮﺍ ﻋﻠﻰ ﺍﻟﻘﺘﺎﻝ؟
ﺍﻟﺸﻴﺦ :ﻭﺍﷲ! ﻫﺬﺍ ﻇﺎﱂ ،ﻭﻳﻨﺎﺷﺪ ﺃﻥ ﻳﺘﻘﻲ ﺍﷲ ،ﻭﺃﻥ ﻳﻨﺪﻡ ﻋﻠﻰ ﻣﺎ ﺻﻨﻊ ،ﺇﻥ ﻛﺎﻥ ﻳﺆﻣﻦ ﺑﺎﷲ
ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ،ﺇﻥ ﻛﺎﻥ ﻟﻪ ﻋﻘ ﹲﻞ ﻳﺪﺭﻙ ﺑﻪ ﻣﺎ ﺣﺼﻞ ﻣﻦ ﺍﻟﻔﺴﺎﺩ ،ﻭﻣﺎ ﻧﺰﻝ ﺬﺍ ﺍﻟﺸﻌﺐ ﻣﻦ ﺍﻷﺿﺮﺍﺭ ﰲ
ﺩﻳﻨﻪ ﻭﺩﻧﻴﺎﻩ ،ﺇﻥ ﻛﺎﻥ ﻓﻴﻪ ﺑﻘﻴﺔ ﻣﻦ ﺧﲑ ﻓﺴﻴﻌﻮﺩ ﺇﱃ ﻣﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﻣﻦ ﻗﺒﻞ .ﻭﺇﻥ ﻛﺎﻥ ﺇﻧﺴﺎﻧﹰﺎ ﻣﻨﺤﺮﻓﹰﺎ ﻗﺪ
ﺍﺳﺘﻮﱃ ﻋﻠﻴﻪ ﺍﻟﺸﻴﻄﺎﻥ ،ﻓﻬﺬﺍ :ﺍﷲ ﻳﺘﻮﱃ ﺣﺴﺎﺑﻪ ،ﻭﻻ ﳚﻮﺯ ﻧﺼﺮﻩ ...ﻭﻻ ﳚﻮﺯ ﺃﻥ ﺗﺪﻋﻢ ﲨﺎﻋﺘﻪ ،ﻭﻻ
ﺃﻥ ﻳ ﻤﺪﻭﺍ ﺑﺎﻟﻌﻮﻥ ﻭﺍﻟﺴﻼﺡ ﺃﻭ ﺑﺎﳌﺎﻝ ﺃﻭ ﺑﺄﻱ ﺷﻲﺀ.
ﺍﻟﺴﺎﺋﻞ :ﺷﻴﺨﻨﺎ! ﺇﺫﺍ ﺭﺅﺳﺎﺀ ﺍﳌﻘﺎﺗﻠﲔ ﱂ ﻳﺴﺘﺠﻴﺒﻮﺍ ﳍﺬﻩ ﺍﻟﺪﻋﻮﺍﺕ ﺍﻟﻄﻴﺒﺔ ،ﻣﺎ ﻭﺍﺟﺐ ﻛ ﱢﻞ ﻣﻘﺎﺗﻞ ﰲ
ﺣ ﻖ ﻧﻔﺴﻪ؟
ﺍﻟﺸﻴﺦ :ﺃﻗﻮﻝ ـ ﺑﺎﺭﻙ ﺍﷲ ﻓﻴﻚ ـ :ﻫﺆﻻﺀ ﺍﳌﻘﺎﺗﻠﻮﻥ ﻫﻞ ﻫﻢ ﺍﻟﺘﻜﻔﲑﻳﻮﻥ ﺃﻡ ﻫﻢ ﺍﻟﺬﻳﻦ ﻳﺪﻋﻮﻥ
ﺍﻟﺴﻠﻔﻴﺔ؟
ﺍﻟﺴﺎﺋﻞ :ﺃﻗﻮﻝ :ﺍﻟﺬﻳﻦ ﻳﺪﻋﻮﻥ ﺍﻟﺴﻠﻔﻴﺔ.
ﺍﻟﺸﻴﺦ :ﺍﻟﺬﻳﻦ ﻳﺪﻋﻮﻥ ﺍﻟﺴﻠﻔﻴﺔ :ﺃﻧﺎ ﺃﻇ ﻦ ﺃ ﱠﻥ ﰲ ﺳﻠﻔﻴﺘﻬﻢ ﺧﻠ ﹰ
ﻼ ﻛﺒﲑﹰﺍ ﺟﺪﺍ ،ﲝﻴﺚ ﱂ ﻳﺒ ﻖ ﻋﻨﺪﻫﻢ
ﻣﻦ ﺍﻟﺴﻠﻔﻴﺔ ﺇ ﱠﻻ ﺍﻻﺩﻋﺎﺀ ،ﻭﺇ ﱠﻻ ﻟﻮ ﻛﺎﻧﻮﺍ ﺳﻠﻔﻴﲔ ﻣﺎ ﺧﺮﺟﻮﺍ ﺃﻭ ﹰﻻ.
ﻭﺛﺎﻧﻴﹰﺎ :ﺣﻴﻨﻤﺎ ﺟﺎﺀﻢ ﻓﺘﺎﻭﻯ ﺍﻟﻌﻠﻤﺎﺀ ﻟﻌﺎﺩﻭﺍ ﺃﺩﺭﺍﺟﻬﻢ ﺇﱃ ]ﺑﻴﻮﻢ[ ،ﻓﺄﻧﺎ ﺃﻋﺘﻘﺪ ﺃ ﱠﻥ ﻫﺆﻻﺀ ﳛﻤﻠﻮﻥ
ﺍﻟﺴﻠﻔﻴﺔ ﺍﲰﺎﹰ ،ﻭﻟﻴﺴﻮﺍ ﺻﺎﺩﻗﲔ ﰲ ﺳﻠﻔﻴﺘﻬﻢ ،ﻭﻟﻮ ﻛﺎﻧﻮﺍ ﺻﺎﺩﻗﲔ ﻛﻤﺎ ﻗﻠﺖ ﻣﺎ ﺩﺧﻠﻮﺍ ﰲ ﻫﺬﻩ ﺍﻟﻔﺘﻨﺔ،
ﻭﻟﻮ ﺩﺧﻠﻮﻫﺎ ﳋﺮﺟﻮﺍ ﻣﻨﻬﺎ ﺑﺴﺮﻋﺔ ،ﲟﺠﺮﺩ ]ﲰﺎﻉ[ ﻛﻼﻡ ﺍﻟﻌﻠﻤﺎﺀ ،ﺗﻔﻀﻞ!
ﺍﻟﺴﺎﺋﻞ :ﺷﻴﺨﻨﺎ! ﻣﺎ ﻫﻮ ﻭﺍﺟﺐ ﻛ ﱢﻞ ﺟﻨﺪﻱ ﺍﻵﻥ ﻣﻦ ﺍﳌﻘﺎﺗِﻠﲔ ،ﺇﺫﺍ ﺭﺅﺳﺎﺅﻫﻢ ﹶﺃﺑﻮﺍ ﺍﻻﺳﺘﺠﺎﺑﺔ ﳍﺬﻩ
ﺍﻟﺪﻋﻮﺓ ﺍﻟﻄﻴﺒﺔ؟
ﺍﻟﺸﻴﺦ :ﺣﻘﱡﻪ ﺃﻥ ﻳﺘﻮﺏ ﺇﱃ ﺍﷲ ﻭﻳﺮﺟﻊ ﻳﺎ ﺃﺧﻲ! ﻫﺬﺍ ﺣ ﱡﻘﻪ ﻳﺎ ﺃﺧﻲ!
ﻫﺬﺍ ﻻ ﳚﻮﺯ؛ ﻷ ﱠﻥ ﺍﳉﻬﺎ ﺩ ﻫﺬﺍ ﺃﻭ ﹰﻻ :ﻫﻮ ﻳﻜﻔﱢﺮ ﺍﳊﻜﻮﻣﺔ ،ﻭﻫﺬﺍ ﺍﳊﻜﻢ ﺟﺎﺋﺮ ،ﺍﳊﻜﻢ ﻻ ﺷﻚ ﺃﻧﻪ
ﻃﺎﻏﻮﺕ ،ﺍﻟﻘﻮﺍﻧﲔ ﻃﺎﻏﻮﺗﻴﺔ ،ﻟﻜﻦ ﻫﻞ ﻛ ﹼﻞ ﻭﺍﺣﺪ ﻳﺆﻣﻦ ﺬﺍ ﺍﻟﻄﺎﻏﻮﺕ؟ ﺣﱴ ﺍﳊﺎﻛﻢ ﻧﻔﺴﻪ ﻳﺆﻣﻦ ﺬﺍ
ﺍﻟﻄﺎﻏﻮﺕ؟
ﻭﻫﻞ ﳓﻦ ﻋﻠﻰ ﺑﺼﲑﺓ ﻭﻋﻠﻰ ﺑﺮﻫﺎﻥ ﻭﺍﺿﺢ ﺃ ﱠﻥ ﻫﺬﺍ ﻫﻮ ﺍﻟﻜﻔﺮ ﺍﻟﺒﻮﺍﺡ؟ ﻣﺎ ﻓﻴﻪ ﺃﺩﻟﱠﺔ ﺑﺎﺭﻙ ﺍﷲ ﻓﻴﻚ،
ﺃﺧﻮﻩ ﻣﺴﻠﻢ ،ﻳﺼﻠﻲ ...
ﻋﻠﻰ ﻛ ﱢﻞ ﺣﺎﻝ ﻋﻨﺪﻩ ﻋﻠﻰ ﺍﻷﻗﻞ ﻛﻔﺮ ،ﻭﻫﺬﺍ ﻇﺎﱂ ﻻ ﺷﻚ ،ﻓﺎﺟﺮ ،ﻟﻜﻦ ﻻ ﳜﺮﺝ ﻣﻦ ﺩﺍﺋﺮﺓ
ﺍﻹﺳﻼﻡ ﺇ ﱠﻻ ﺑﺪﻟﻴﻞ ﻭﺍﺿﺢ ﻛﺎﻟﺸﻤﺲ ،ﻭﻛﺜﲑ ...ﻣﺴﻠﻤﱭ ﻣﻜﺮﻫﲔ ...
ﺍﻟﻘﺘﻞ ﻛﻠﱡﻪ ﰲ ﺍﳌﺴﻠﻤﲔ ﻭﺍﳌﺴﺎﻛﲔ ﻭﺍﻟﻀﻌﻔﺎﺀ ،ﻗﺪ ﻳﻜﻮﻧﻮﻥ ﻣﻜﺮﻫﲔ ،ﻳﻨﺒﻐﻲ ﺇﺩﺭﺍﻙ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ،
ﺑﺎﺭﻙ ﺍﷲ ﻓﻴﻚ.
ﺍﻟﺴﺎﺋﻞ :ﻧﻌﻢ ،ﻫﺬﺍ ﻭﺍﺿﺢ ـ ﻳﺎ ﺷﻴﺨﻨﺎ ـ ﻭﺟﻴﺪ ،ﺣﻔﻈﻜﻢ ﺍﷲ ﻭﺟﺰﺍﻛﻢ ﻋﻨﺎ ﻛ ﱠﻞ ﺧﲑ.
ﺍﻟﺸﻴﺦ :ﺃﻭﺻﻲ ﻧﻔﺴﻲ ﻭﺇﻳﺎﻛﻢ ﺑﺘﻘﻮﻯ ﺍﷲ ،ﻭﺍﻟﺘﺸﻤﲑ ﻋﻦ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ،ﻭﺍﺩﺭﺳﻮﺍ ﻫﺬﻩ ﺍﻷﺑﻮﺍﺏ
ﺧﺎﺻﺔ ﺩﺭﺍﺳﺔ ﻭﺍﻋﻴﺔ ،ﺍﺩﺭﺳﻮﺍ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺮﺳﻮﻝ ﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﻭﻏﲑﻩ ﻣﻦ ﻛﺘﺐ ﺍﻟﺴﻨﺔ ﻭﺍﻟﻌﻘﺎﺋﺪ
ﺍﻟﺴﻠﻔﻴﺔ ،ﻭﻣِﻦ ﺟﺎﻣﻊ ﺍﳌﺴﺎﻧﻴﺪ ﻻﺑﻦ ﻛﺜﲑ ،ﻭﻛﺘﺐ ﺍﻟﻔﻘﻪ ،ﻭﻛﺘﺐ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻭﺍﺑﻦ ﺍﻟﻘﻴﻢ ،ﻭﺍﺩﺭﺳﻮﺍ ﺍﻷﻣﻮﺭ
ﻫﺬﻩ ﻭﺍﺳﺘﻮﻋﺒﻮﻫﺎ ﲤﺎﻣﹰﺎ.
ﻭﻗﺒﻠﻬﺎ ﺍﺩﺭﺳﻮﺍ ﺍﻟﻌﻘﻴﺪﺓ ،ﲤﻜﱠﻨﻮﺍ ﻓﻴﻬﺎ ،ﻭﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ،ﻭﲤﻜﱠﻨﻮﺍ ﻓﻴﻬﺎ.
ﻭﺍﻟﺸﻌﺐ ﺍﳉﺰﺍﺋﺮﻱ ﳛﺘﺎﺝ ﺇﱃ ﻋﻠﻤﺎﺀ ،ﻣﺎ ﳛﺘﺎﺝ ﺇﱃ ﻣﻘﺎﺗﻠﲔ ﺟﻬﻠﺔ ﻓﺠﺮﺓ ،ﻣﺎ ﳛﺘﺎﺝ ﺇﱃ ﻫﺬﺍ
ﺍﻟﺼﻨﻒ ﺍﻟﺬﻱ ﺃﻭﺻﻠﻪ ﺇﱃ ﻫﺬﻩ ﺍﳍﻮﺓ ﺍﻟﺴﺤﻘﻴﺔ ﻣﻦ ﺍﳉﻬﻞ ﻭﺍﻟﻀﻼﻝ ﻭﺍﻟﻔﻘﺮ ﻭﺍﻟﻀﻴﺎﻉ ،ﻳﺮﻳﺪ ﻋﻠﻤﺎﺀ
ﺣﻜﻤﺎﺀ ﻳﺴﲑﻭﻥ ﺑﺎﻷﻣﺔ ﰲ ﺍﻟﻄﺮﻳﻖ ﺍﻹﺳﻼﻣﻲ ﺍﻟﺼﺤﻴﺢ ،ﻭﻳﺪﻓﻌﻮﻥ ﻋﻨﻬﻢ ﺍﳌﻔﺎﺳﺪ ،ﻭﻳﻘﺪﺭﻭﻥ ﺍﳌﺼﻠﺤﺔ
ﻭﻳﻀﻌﻮﺎ ﰲ ﻣﻮﺿﻌﻬﺎ ،ﻭﺍﳌﻔﺴﺪﺓ ﻭﻳﻀﻌﻮﺎ ﰲ ﻣﻮﺿﻌﻬﺎ ،ﻣﺎ ﻳﺮﻳﺪ ﻫﺆﻻﺀ ﺍﻟﻨﺎﺱ ﺍﻟﻄﺎﺋﺸﲔ ،ﻓﺘﺠﻨﺒﻮﺍ
ﻫﺆﻻﺀ ،ﻋﻠﻴﻜﻢ ﺑﺎﻟﻌﻠﻢ ـ ﺑﺎﺭﻙ ﺍﷲ ﻓﻴﻜﻢ ـ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻌﻤﻞ ﻭﺗﻘﻮﻯ ﺍﷲ ﻭﺍﻹﺧﻼﺹ ﰲ ﻛ ﱢﻞ ﺫﻟﻚ.
ﻭﺍﻟﺸﻌﺐ ﺍﳉﺰﺍﺋﺮﻱ ﻣﻦ ﺃﻓﻀﻞ ﺍﻟﺸﻌﻮﺏ ،ﻭﻣﻦ ﺃﺳﺮﻋﻬﺎ ﺍﺳﺘﺠﺎﺑﺔ ﺇﱃ ﺍﳊﻖ ،ﻭﺃﻳﻀﹰﺎ ﴰﱢﺮﻭﺍ ﻋﻦ ﺳﺎﻋﺪ
ﺍﳉ ﺪ ﻟﺪﻋﻮﻢ ﺇﱃ ﺍﳌﻨﻬﺞ ﺍﻟﺴﻠﻔ ﻲ ﺍﻟﺬﻱ ﻫﻮ ﺩﻳﻦ ﺍﷲ ﺍﳊﻖ.
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،ﻓﻨ ﻮ ﺩ ﺃﻥ ﻧﺴﺄﻟﻜﻢ ﺍﻟﺴﺎﺋﻞ :ﺷﻴﺨﻨﺎ! ﺑﻠﻐﻨﺎ ﺃﻧﻜﻢ ﳑﻦ ﳛﻤﻞ ﻟﻮﺍﺀ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ﰲ ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ
ﻋﻦ ﺑﻌﺾ ﺍﻷﺷﺨﺎﺹ ﺍﻟﺬﻳﻦ ﳍﻢ ﻣﻜﺎﻧﺔ ﻫﻬﻨﺎ ﻋﻦ ﺑﻌﺾ ﺍﳌﻘﺎﺗﻠﲔ ،ﻧﺒﺪﺃ ﺑﺄﰊ ﻗﺘﺎﺩﺓ ﺍﻟﻔﻠﺴﻄﻴﲏ ﺍﳌﺎﻛﺚ ﰲ
ﺑﺮﻳﻄﺎﻧﻴﺎ ،ﻫﻞ ﺗﻌﺮﻓﻮﻧﻪ ﺷﻴﺨﻨﺎ؟
ﺍﻟﺸﻴﺦ :ﺃﲰﻊ ﺃ ﱠﻥ ﻫﺬﺍ ﻣﻦ ﺃﺳﻮﺇ ﺧﻠﻖ ﺍﷲ ﻭﺃﻓﺠﺮﻫﻢ ﻭﺃﺟﺮﺋﻬﻢ ﻋﻠﻰ ﺍﻟﻔﺘﻮﻯ ،ﻭﺃﻧﻪ ﻳﺒﻴﺢ ﻗﺘﻞ ﺍﻷﻃﻔﺎﻝ
ﻭﺍﻟﻨﺴﺎﺀ ،ﻓﺒﺌﺴﻤﺎ ﺻﻨﻊ ،ﻭﺑﺌﺴﻤﺎ ﺃﻓﱴ ﻫﺬﺍ ﺍﻟﺮﺟﻞ!!
ﻭﻫﺬﺍ ﻟﻴﺲ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ،ﻫﺬﺍ ﻣﻦ ﺃﻫﻞ ﺍﻷﻫﻮﺍﺀ؛ ﻭﻣﻦ ﺍﻷﺩﻟﺔ :ﺃﻧﻪ ﻳﻌﻴﺶ ﰲ ﺑﻼﺩ ﺍﻟﻜﻔﺮ ،ﻭﺃﻧﺎ
ﻚ ﺃ ﱠﻥ ﺑﺮﻳﻄﺎﻧﻴﺎ ﺗﺸﺠﻊ ﻫﺬﻩ ﺍﻷﺻﻨﺎﻑ؛ ﻷﻧﻬﺎ ﺗﺮﻳﺪ ﻟﻠﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﺩﻣﺎﺭﺍﹰ ،ﻭﻫﺆﻻﺀ ﺃﻧﺰﻟﻮﺍ ﺑﺎﻟﺸﻌﺐ
ﺃﺷ
ﺍﻹﺳﻼﻣﻲ ﻣﻦ ﺍﳍﻼﻙ ﻭﺍﻟﺪﻣﺎﺭ ﻣﺎ ﻳﺸﻔﻲ ﺻﺪﻭ ﺭ ﺍﻟﻜﻔﺎﺭ.
ﺖ ﺇﻟﻴﻬﺎ ﺍﳉﺰﺍﺋﺮ ،ﻣﻦ ﻳﻔﺮﺡ ﺎ؟
ﻫﺬﻩ ﺍﻟﻨﺘﺎﺋﺞ ﺍﻟﱵ ﻭﺻﻠ
ﻳﻔﺮﺡ ﺎ ﺍﻟﻴﻬﻮ ﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻭﺃﻋﺪﺍ ُﺀ ﺍﻹﺳﻼﻡ.
ﻭﻣﻦ ﺃﻭﺻﻞ ﺍﻟﺸﻌﺐ ﺍﳉﺰﺍﺋﺮﻱ ﺇﱃ ﺍﻟﻨﺘﺎﺋﺞ ﺍ ﹸﳌﺮﺓ ﻏﲑ ﻫﺬﻩ ﺍﻟﻔﺘﺎﻭﻯ ...؟!
ﺖ ﻛﻠﻤﺘﻪ ﻫﺬﻩ ﰲ ﻛﺘﺎﺏ ﻣﺪﺍﺭﻙ ﺍﻟﻨﻈﺮ ﰲ ﺍﻟﺴﻴﺎﺳﺔ )ﺹ (262:ﻁ ـ ﺍﻟﺜﺎﻧﻴﺔ.
) (1ﻗﺎﻟﻪ ﻓﻴﻪ ﺍﻟﻌﻼﱠﻣﺔ ﺍﻷﻟﺒﺎﱐ ﺭﲪﻪ ﺍﷲ ،ﻭﻗﺪ ﻧﻘﻠ
ﻫﻞ ]ﺗﻌﻠﻤﻮﻥ[ ﺃ ﱠﻥ ﺃﺑﺎ ﻗﺘﺎﺩﺓ ﺳﻠﻔﻲ؟
ﺍﻟﺴﺎﺋﻞ :ﻻ ﻧﻌﺮﻓﻪ ﺳﻠﻔﻴﺎ ،ﺷﻴﺨﻨﺎ!
ﺍﻟﺸﻴﺦ :ﺳﻠﻔﻲ؟
ﺍﻟﺴﺎﺋﻞ :ﻻ ﻧﻌﺮﻓﻪ ﺳﻠﻔﻴﺎ.
ﺍﻟﺸﻴﺦ ... :ﻻﺗﻌﺮﻓﻮﻧﻪ ﺑﺎﻟﺴﻠﻔﻴﺔ ،ﻳﻌﲏ :ﺗﻜﻔﲑﻱ؟!
ﻓﻘﺎﻝ ﺃﺣﺪ ﺍﳌﻘﺎﺗﻠﲔ :ﺗﻜﻔﲑﻱ ﺇﻳﻪ!
ﻭﻗﺎﻝ ﺍﻟﺴﺎﺋﻞ ﻣﻮﺍﻓﻘﹰﺎ ﺯﻣﻴﻠﻪ :ﺃﻱ ﻧﻌﻢ!
ﻗﺎﻝ ﺍﻟﺸﻴﺦ :ﺧﻼﺹ ،ﺗﻌﺮﻓﻪ ﻭﺗﺴﺄﻟﲏ ﻋﻨﻪ؟
ﻗﺎﻝ ﺍﻟﺴﺎﺋﻞ :ﺣﱴ ﻳﻌﺮﻓﻪ ﺍﻹﺧﻮﺓ؛ ﻷ ﱠﻥ ﺍﻹﺧﻮﺓ ﳐﻄﺌﻮﻥ ﻓﻴﻪ ،ﻓﺈﺫﺍ ﲰﻌﻮﺍ ﻛﻼﻣﻜﻢ ،ﻭﺃﻧﺘﻢ ﺃﻫ ﹲﻞ
ﻟﻠﻘﻮﻝ ﻓﻴﻪ ،ﻓﻴﺆﺧﺬ ﻗﻮﻟﻜﻢ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﻋ ﺰ ﻭﺟ ﱠﻞ.
ﺍﻟﺸﻴﺦ :ﺟﺰﺍﻙ ﺍﷲ ﺧﲑﹰﺍ.
ﺍﻟﺴﺎﺋﻞ :ﺷﻴﺨﻨﺎ! ﺃﻳﻀﹰﺎ :ﺃﺑﻮ ﻣﺼﻌﺐ ﺍﻟﺴﻮﺭﻱ ،ﻫﻞ ﺗﻌﺮﻓﻮﻧﻪ؟
ﺍﻟﺸﻴﺦ :ﻻ! ﺃﺑﻮ ﻣﺼﻌﺐ ﻣﻦ؟
ﺍﻟﺴﺎﺋﻞ :ﺍﻟﺴﻮﺭﻱ ﻫﺬﺍ؟!
ﺍﻟﺸﻴﺦ :ﻫﻮ ﰲ ﺑﺮﻳﻄﺎﻧﻴﺎ ﻳﻌﻴﺶ؟
ﺍﻟﺴﺎﺋﻞ :ﺭﺑﻤﺎ ،ﻭﻫﻮ ﻳﺘﻜﻠﱠﻢ ﺃﻳﻀﹰﺎ ﰲ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ :ﺍﻟﺘﻜﻔﲑ ﻭﺍﳉﻬﺎﺩ.
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ﺍﻟﺸﻴﺦ ... :ﺃﺑﻮ ﲪﺰﺓ ! ﻣﻦ ﻗﻴﺎﺩﺍﺕ ﺍﻟﺸﺮ ﻭﺍﻟﻔﱳ!
ﻭﺃﻇ ﻦ ﺃ ﱠﻥ ﳍﻢ ﻋﻼﻗﺎﺕ ﺑﺄﻋﺪﺍﺀ ﺍﻹﺳﻼﻡ ،ﺑﺮﻳﻄﺎﻧﻴﺎ ﻭﻏﲑﻫﺎ ـ ﻭﺍﷲ ﺃﻋﻠﻢ ـ ﺗﺸﺠﻌﻬﻢ ﻋﻠﻰ ﻫﺬﻩ
ﺍﻟﻔﱳ ﺍﻟﱵ ﻳﺜﲑﻭﺎ ﰲ ﺑﻼﺩ ﺍﻹﺳﻼﻡ ،ﻭﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﱵ ﺗﻀ ﺮ ﺑﺎﳌﺴﻠﻤﲔ ﻭﻻ ﺗﻨﻔﻌﻬﻢ؟
ﺍﻟﺴﺎﺋﻞ :ﺷﻴﺨﻨﺎ! ﻣﺎ ﻗﻮﻟﻜﻢ ﰲ ﺃﺳﺎﻣﺔ ﺑﻦ ﻻﺩﻥ؟
ﺍﻟﺸﻴﺦ :ﻭﺍﷲ! ﻣﺎ ﻫﻮ ﺑﻌﻴﺪ ﻋﻦ ﻫﺆﻻﺀ! ﻣﺎ ﻫﻮ ﺑﻌﻴﺪ ﻋﻦ ﻫﺆﻻﺀ!
ﺍﻟﺴﺎﺋﻞ :ﺷﻴﺨﻨﺎ! ﺍﻹﺧﻮﺓ ..ﳓﻦ ﻣﺜ ﹰ
ﻼ ..ﺍﳉﻤﺎﻋﺔ ﺍﻟﺴﻠﻔﻴﺔ ..ﺍﻹﺧﻮﺓ ﰲ ﺍﳉﻤﺎﻋﺔ ﺍﻟﺴﻠﻔﻴﺔ ـ ﻛﻤﺎ
ﺖ ﻟﻚ ـ ﺧﺮﺟﻮﺍ ﻣﺘﺄﻭﻟﲔ؛ ﻇﺎﻧﲔ ﺃ ﱠﻥ ﻫﺬﺍ ﺟﻬﺎﺩ ﻣﺸﺮﻭﻉ ﻭﻗﺪ ﺃﺧﻄﺄﻭﺍ ،ﻭﻗﺪ ﻣﻀﻰ ﻋﻠﻴﻬﻢ
ﻛﻨﺖ ﺃﺳﻠﻔ
ﰲ ﻫﺬﻩ ﺳﻨﻮﺍﺕ ﻣﻦ ﺍﻟﺘﻌﺐ ﻭﺍﻟﻨﺼﺐ ،ﻭﻫﻨﺎﻙ ﻓﻴﻬﻢ ﻣﻦ ﻗﹸﺘﻞ! ﻓﻤﺎ ﺣﻜﻢ ﺗﻠﻚ ﺍﻟﺴﻨﻮﺍﺕ ﺍﻟﱵ ﻛﺎﻧﻮﺍ ﻓﻴﻬﺎ
) (1ﻳﺮﻳﺪ ﺍﻟﺸﻴﺦ ـ ﺣﻔﻈﻪ ﺍﷲ ـ ﺃﺑﺎ ﲪﺰﺓ ﺍﳌﺼﺮﻱ.
ﻣﺘﺄﻭﻟﲔ ﻣﻦ ﺍﻟﺘﻌﺐ ﻭﺍﻟﻨﺼﺐ؟
ﻭﻣﺎ ﺣﻜﻢ ﻣﻦ ﻗﺘﻞ ﺃﻳﻀﹰﺎ ﻣﻨﻬﻢ؟
ﺍﻟﺸﻴﺦ :ﻭﺍﷲ! ﻓﻬﻢ ﻻ ﺗﺒﺼﺮﻭﺍ ﰲ ﺍﻷﻣﺮ ،ﻭﻻ ﺭﺟﻌﻮﺍ ﺇﱃ ﺍﻟﻌﻠﻤﺎﺀ ،ﻭﺃﻧﺖ ﺗﻌﻠﻢ ﺃ ﱠﻥ ﺍﻟﺬﻱ ﳛﺼﻞ ﺟﺎﺀ
ﻫﺬﺍ ﻣﺼﲑﻩ ـ ﺑﺎﺭﻙ ﺍﷲ ﻓﻴﻚ ـ ﻫﻢ ﺣﻜﻤﻮﺍ ﻋﻠﻰ ﺍﳊﻜﻮﻣﺔ ـ ﻭﺍﷲ ﺃﻋﻠﻢ ـ ﻭﺍﻟﺸﻌﺐ ﺑﺎﻟﻜﻔﺮ،
]ﻭﺷﺮﻋﻮﺍ ﰲ ﺇﺭﺍﻗﺔ ﺍﻟﺪﻣﺎﺀ[ ﻫﺬﺍ ﻣﺼﲑﻩ ﻣﺼﲑ ﺍﳋﻮﺍﺭﺝ ،ﻭﺍﷲ ﺃﻋﻠﻢ ،ﻫﺬﺍ ﻣﺎ ﺃﻋﺘﻘﺪ ،ﻭﺃﻋﻮﺫ ﺑﺎﷲ ﺇﻥ
ﺕ!
ﺖ ﻗﺪ ﺃﺧﻄﺄ
ﻛﻨ
ﺍﻟﺴﺎﺋﻞ :ﻳﺎ ﺷﻴﺦ! ﻫﻞ ﲣﺘﻤﻮﻥ ﻫﺬﻩ ﺍﳌﻜﺎﳌﺔ ﺑﻨﺼﻴﺤﺔ ﺗﻮﺟﻬﻮﺎ ﻟﻺﺧﻮﺓ؟
ﺍﻟﺸﻴﺦ :ﺍﻟﻨﺼﻴﺤﺔ ﺍﻷﻭﱃ :ﺃﻭﺻﻴﻜﻢ ﺑﺘﻘﻮﻯ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ،ﻭﺍﻹﺧﻼﺹ ﷲ ﰲ ﻛ ﱢﻞ ﻗﻮﻝ ﻭﻋﻤﻞ،
ﻭﺍﻟﺘﺸﻤﲑ ﻋﻦ ﺳﺎﻋﺪ ﺍﳉ ﺪ ﰲ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﻣﻦ ﻣﻨﺎﻫﻠﻪ ﻭﻣﻨﺎﺑﻌﻪ ﺍﻟﺼﺤﻴﺤﺔ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﻭﺳﻨﺔ ﺍﻟﺮﺳﻮﻝ
ﻭﻛﺘﺐ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ ،ﰒ ﻛﺬﻟﻚ ﺩﻋﻮﺓ ﺍﻟﻨﺎﺱ ﺇﱃ ﻫﺬﺍ ﺍﳌﻨﻬﺞ ﺍﻟﺼﺤﻴﺢ ،ﻭﺍﻟﺘﺮﺑﻴﺔ ﻋﻠﻴﻪ ﺗﺮﺑﻴﺔ ﺻﺤﻴﺤﺔ،
ﻣﻦ ﳝﻮﺕ ﻣﻨﻬﻢ ﳝﻮﺕ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ﺍﳊﻖ ،ﻋﻠﻰ ﻋﻘﻴﺪﺓ ﺻﺤﻴﺤﺔ ﻭﻋﻠﻰ ﻣﻨﻬﺞ ﺻﺤﻴﺢ ﻭﻋﻠﻰ ﺑﺼﲑﺓ ﻣﻦ
ﺩﻳﻨﻪ.
ﰒ ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﻳﺴﺘﻘﻴﻤﻮﻥ ﻋﻠﻰ ﻣﻨﻬﺞ ﺍﷲ ﻟﻦ ﻳﻀﻴﻌﻬﻢ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ،ﻭﻟﻦ ﻳﻀﻴﻊ ﺃﻋﻤﺎﳍﻢ ﺇﻥ
ﺷﺎﺀ ﺍﷲ.
ﻭﻧﺴﺄﻝ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﺃﻥ ﻳﺠﻨﺒﻨﺎ ﻣﻦ ﺍﻟﻔﱳ ﻣﺎ ﻇﻬﺮ ﻣﻨﻬﺎ ﻭﻣﺎ ﺑﻄﻦ ،ﻭﻣﺴﺄﻟﺔ ﺍﳉﻬﺎﺩ ﻟﻴﺴﺖ
ﻣﺴﺄﻟﺔ ﺳﻬﻠﺔ ـ ﻳﻌﲏ ـ ﺬﻩ ﺍﻟﺴﻬﻮﻟﺔ ،ﻳﻌﲏ ...ﻳﻘﺘﻞ ﰒ ﻳﻜﺘﺐ ﰲ ﺍﺘﻬﺪﻳﻦ ﻭﰲ ﺍﳌﺆﻭﻟﲔ ...ﻭﺍﷲ
ﺃﻋﻠﻢ؟! ﻫﺬﺍ ﻣﺼﲑﻫﻢ ﺑﻴﺪ ﺍﷲ ﻋ ﺰ ﻭﺟ ﱠﻞ ...ﻭﺃﻧﻬﻢ ﳐﻄﺌﻮﻥ ﻋﻠﻴﻬﻢ ﻣﺴﺌﻮﻟﻴﺔ ﺃﻣﺎﻡ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ.
ﻓﻠﻴﻨﺼﺤﻮﺍ ﺃﻧﻔﺴﻬﻢ ﲨﻴﻌﹰﺎ ﺑﺘﻘﻮﻯ ﺍﷲ ﻭ ﺑﻠﺰﻭﻡ ﻛﺘﺎﺑﻪ ﻭﺳﻨﺔ ﺭﺳﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ،ﻭﺍﻟﺴﲑ
ﻋﻠﻰ ﺞ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﻭﺍﻟﻌﻤﻞ ﻭﺍﳌﻨﻬﺞ ،ﻓﻼ ﺳﺪﺍﺩ ﺇ ﱠﻻ ﻟﻠﻌﻠﻢ ﺍﻟﻨﺎﻓﻊ ،ﻭﻧﺴﺄﻝ ﺍﷲ ﺃﻥ ﻳﻮﻓﻘﻨﺎ
ﻭﺇﻳﺎﻛﻢ ﻟﻠﻌﻠﻢ ﺍﻟﻨﺎﻓﻊ ﻭﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ.
ﺍﻟﺴﺎﺋﻞ :ﻳﺎ ﺷﻴﺨﻨﺎ! ﻫﻬﻨﺎ ﺃﺥ ﻣﻘﺎﺗﻞ ﻳﺮﻳﺪ ﺃﻥ ﻳﺴﺄﻟﻜﻢ ،ﳓﻮﻝ ﺇﻟﻴﻪ ﺍﳌﻜﺎﳌﺔ.
ﺍﻟﺴﺎﺋﻞ :ﺷﻴﺨﻨﺎ! ﺣﻔﻈﻚ ﺍﷲ ،ﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ ﻭﺭﲪﺔ ﺍﷲ ﺗﻌﺎﱃ ﻭﺑﺮﻛﺎﺗﻪ.
ﺍﻟﺸﻴﺦ :ﻭﻋﻠﻴﻜﻢ ﺍﻟﺴﻼﻡ ﻭﺭﲪﺔ ﺍﷲ ﻭﺑﺮﻛﺎﺗﻪ.
ﺍﻟﺴﺎﺋﻞ :ﻟﻘﺪ ﺳﺄﻟﻚ ﺃﺧﻮﻧﺎ ـ ﻭﻛﺎﻧﺖ ﺍﻷﺟﻮﺑﺔ ﺷﺎﻓﻴﺔ ﻛﺎﻓﻴﺔ ،ﻭﻋﻠﻰ ﺃﺗ ﻢ ﺍﻟﺒﻴﺎﻥ ـ ﻭﺍﳊﻤﺪ ﷲ
ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ـ ﻏﲑ ﺃﻧﻲ ﰲ ﺍﳋﺘﺎﻡ ﺃﻃﻠﺐ ﻣﻨﻜﻢ ﺷﻴﺌﹰﺎ ﺑﻌﺪ ﻫﺬﺍ ﺍﻟﺬﻱ ﺃﺻﺎﺑﻨﺎ ﻭﺃﺻﺎﺏ ﺍﻷﻣﺔ ،ﺃﻻ ﻭﻫﻮ
ﺃﻥ ﺗﺄﻟﱢﻔﻮﺍ ﺭﺳﺎﻟﺔ ﺗﻮﺟﻬﻮﺎ ﺇﱃ ﺍﻟﺸﺒﺎﺏ ﰲ ﺍﳉﺰﺍﺋﺮ ،ﲢﺜﱡﻮﻢ ﻓﻴﻬﺎ ﻋﻠﻰ ﺍﻷﺧﺬ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ،ﻭﺗﺒﻴﻨﻮﻥ
ﺃﲰﺎﺀ ﺍﻟﻌﻠﻤﺎﺀ ﺍﳌﻌﺎﺻﺮﻳﻦ ،ﻭﺗﺒﻴﻨﻮﻥ ﻛﺬﻟﻚ ﺭﺅﻭﺱ ﺍﳋﻮﺍﺭﺝ؛ ﻷ ﱠﻥ ﰲ ﻫﺬﻩ ﺍﻟﺒﻼﺩ ﻳﻨﻌﺪﻡ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺴﻠﻔﻴﻮﻥ.
ﺭﺑﻤﺎ ﰲ ﺑﻌﺾ ﺍﻟﺒﻠﺪﺍﻥ ﳚﺪ ﺍﻟﺸﺒﺎﺏ ﻣﻦ ﻳﻮﺟﻬﻬﻢ ﺇﱃ ﺍﻟﺴﻨﺔ ﻭﻣﻨﻬﺠﻬﻢ ﻭﻳﺒﻴﻦ ﳍﻢ ﺍﳊ ﻖ ﻭﺍﻟﺒﺎﻃﻞﹶ،
ﻟﻜﻦ ﰲ ﺃﻣﺎﻛﻦ ﻛﺜﲑﺓ ﻣﻦ ﻫﺬﺍ ﺍﻟﻮﻃﻦ ﲡﺪ ﺍﻟﺸﺒﺎﺏ ﻻ ﻳﻌﺮﻑ ،ﻭﻳﻘﺮﺃ ﺍﻟﺮﺳﺎﺋﻞ ﻭﻳﺴﻤﻊ ﺍﻷﺷﺮﻃﺔ ،ﻭﲡﺪﻩ
ﰲ ﺣﲑﺓ ﻣﻦ ﺃﻣﺮﻩ :ﻫﺬﺍ ﻳﻘﻮﻝ ﻫﻜﺬﺍ ،ﻭﺫﻟﻚ ﻳﻘﻮﻝ ﻫﻜﺬﺍ ،ﻭﺣﻴﺜﻤﺎ ﺃﻭﻗﻊ ﺍﻟﺸﺒﺎﺏ ﰲ ﺿﻼﻝ ﺍﳉﺒﻬﺔ
ﺍﻹﺳﻼﻣﻴﺔ ﻟﻺﻧﻘﺎﺫ ،ﻭﻟﺬﻟﻚ ـ ﻳﺎ ﺷﻴﺨﻨﺎ ـ ﻧﺘﻤﲎ ﺃﻥ ﲡﻴﺒﻮﺍ ﻟﻨﺎ ﻫﺬﻩ ﺍﻟﺪﻋﻮﺓ ﻭﻫﺬﺍ ﺍﻟﺬﻱ ﻃﻠﺒﻨﺎﻩ ﻣﻨﻜﻢ.
ﺍﻟﺸﻴﺦ :ﺃﺭﺟﻮ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﺃﻥ ﳛﻘﻖ ﻫﺬﺍ ﺍﻷﻣﻞ ﺍﻟﺬﻱ ﺗﻘﺘﺮﺣﻪ ...
ﺍﻟﺴﺎﺋﻞ :ﺷﻴﺨﻨﺎ! ﺍﺫﻛﺮ ﻟﻨﺎ ﺗﺎﺭﻳﺦ ﺍﳌﻜﺎﳌﺔ ﻭﺍﻻﺳﻢ ﺣﱴ ﻳﺘﺄﻛﱠﺪ ﺍﻹﺧﻮﺓ ﺃ ﱠﻥ ﻫﺬﻩ ﺍﳌﻜﺎﳌﺔ ﺣﺪﻳﺜﺔ.
ﺍﻟﺸﻴﺦ :ﺍﳊﻤﺪ ﷲ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﺃﻣﺎ ﺑﻌﺪ ،ﻓﻬﺬﻩ ﺍﳌﻜﺎﳌﺔ ﺟﺮﺕ ﺑﻴﲏ ﻭﺑﲔ
ﺑﻌﺾ ﺍﻹﺧﻮﺓ ﺍﳉﺰﺍﺋﺮﻳﲔ ﺍﻟﺬﻳﻦ ﻳﻬﻤﻬﻢ ﺣﻘ ﻦ ﺩﻣﺎﺀ ﺍﳌﺴﻠﻤﲔ ،ﺟﺮﺕ ﻫﺬﻩ ﺍﳌﻜﺎﳌﺔ ﰲ ﺍﻟﺜﺎﱐ ﻣﻦ ﺭﻣﻀﺎﻥ
ﻋﺎﻡ 1420ﻫـ ،ﻭﺃﻧﺎ ﺭﺑﻴﻊ ﺑﻦ ﻫﺎﺩﻱ ﻋﻤﲑ ﺍﳌﺪﺧﻠﻲ ،ﺃﺳﺄﻝ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﺃﻥ ﻳﺘﻘﺒﻞ ﻣﻨﻲ ﻫﺬﻩ
ﺍﻟﻨﺼﻴﺤﺔ ،ﻭﺃﻥ ﻳﻨﻔﻊ ﺎ ،ﻭﺃﻥ ﻳﻬﺪﻱ ﺇﺧﻮﺍﻧﻨﺎ ﺍﻟﺬﻳﻦ ﳜﺎﻟﻔﻮﻧﻨﺎ ﺃﻥ ﻳﻌﻮﺩﻭﺍ ﺇﱃ ﺍﻟﺼﻮﺍﺏ ﻭﺍﻟﺮﺷﺪ ﻭﺍﳍﺪﻯ
)(1
(( .
***
) (1ﻣﻦ ﺷﺮﻳﻂ ﲰﻌﻲ ،ﺗﺴﺠﻴﻞ ﺇﻋﻼﻡ ﻛﺘﻴﺒﺔ ﺍﻟﻐﺮﺑﺎﺀ.
@ @òàmb©a
ﻗﺎﻝ ﺟﺎ ِﻣﻌﻪ ﻋﻔﺎ ﺍﷲ ﻋﻨﻪ ﻭﻋﻦ ﻭﺍﻟﺪﻳﻪ:
ﳔﻠﺺ ـ ﻣﻌﺸﺮ ﺍﻟﻘﺮﺍﺀ ـ ﻣﻦ ﻫﺬﺍ ﺍﳉﻤﻊ ﺇﱃ ﲬﺲ ﻧﺘﺎﺋﺞ ﻫﻲ:
ﺍﻟﻨﺘﻴﺠﺔ ﺍﻷﻭﱃ :ﻭﺟﻮﺏ ﺍﳊﺬﺭ ﻣﻦ ﺍﳋﺮﻭﺝ ﻋﻠﻰ ﺍﻟﺴﻼﻃﲔ
ﺉ ﺃ ﱠﻥ ﻣﺴﺄﻟ ﹶﺔ ﺍﻟﺪﻣﺎﺀ ﺍﻟﱵ ﲢﻴﺎﻫﺎ
ﺑﻌﺪ ﻫﺬﺍ ﺍﻟﻌﺮﺽ ﺍﻟﻄﻴﺐ ﻣﻦ ﻫﺆﻻﺀ ﺍﻷﻋﻼﻡ ﺍﳌﹸﺠﺘﻬﺪﻳﻦ ،ﻳﺘﺒﻴﻦ ﺍﻟﻘﺎﺭ
ﻛﺜ ﲑ ﻣﻦ ﺑﻼﺩ ﺍﻹﺳﻼﻡ ﻣﻊ ﺍﻷﺳﻒ ،ﻭﻳﺴﺘﻌ ﺪ ﺁﺧﺮﻭﻥ ِﻟِﻠﻘﹶﺎ ِﺀ ﻣﺼﺮﻋِﻬﻢ ﻋﻠﻰ ﻋﺘﺒﺔ ﻫﺬﺍ ﺍﻟﻔﻜﺮ ،ﺩﻭﻥ
ﺉ ﺃ ﱠﻥ ﻫﺬﻩ ﺍﳌﺴﺄﻟ ﹶﺔ
ﺕ ﺇﱃ ﻧﺼﻮﺹ ﺍﻟﺸﺎﺭﻉ ﺍﳊﻜﻴﻢ ،ﻭﻻ ﺍﺳﺘﻔﺎﺩ ٍﺓ ﻣﻦ ﺍﻟﻮﺍﻗﻊ ﺍﻷﻟﻴﻢ! ﻳﺘﺒﻴﻦ ﺍﻟﻘﺎﺭ
ﺍﻟﺘﻔﺎ ٍ
ﳊﻜﱠﺎﻡ ﺍﻟﺬﻳﻦ
ﺏ ﻓﻴﻬﺎ ﻣﻦ ﺑﻴﺌ ٍﺔ ﺇﱃ ﺃﺧﺮﻯ؛ ﻷ ﱠﻥ ﺃﺳﻮﺃ ﺃﺣﻮﺍﻝ ﻫﺆﻻﺀ ﺍ ﹸ
ﻟﻴﺴﺖ ﻗﻀﻴﺔ ﻭﺍﻗﻊٍ ،ﳜﺘﻠﻒ ﺍﳉﻮﺍ
ﺠﻮﺯ ﺃﺣ ﺪ ﻣﻦ ﻫﺆﻻﺀ ﺍﳌﻔﺘﲔ
ﺝ ﻋﻠﻴﻬﻢ ،ﺃﻧﻬﻢ ﻛﻔﱠﺎﺭ ﻛﻤﺎ ﻳﺼ ﻮ ﺭ ﻣﻨﺎﺯﻋﻮﻫﻢ ،ﻣﻊ ﻫﺬﺍ ﻟﹶﻢ ﻳ
ﻳﺮﺍﺩ ﺍﳋﺮﻭ
ﺝ ﻋﻠﻴﻬﻢ؛ ﻷ ﱠﻥ ﺍﻟﺪﻣﺎ َﺀ ﺳﺘﺮﺍﻕ ﺑﺴﺎﺣﺔ ﺍﻟﻔﱳ ﺑﻼ ﺟﺪﻭﻯ ،ﻓﻼ ﺍﳊ ﻖ ﻳﻨﺼﺮ ،ﻭﻻ ﺍﻟﻜﻔﺮ ﻳﻜﺴﺮ؛ ﺇﺫ
ﺍﳋﺮﻭ
ﺍﻟﺸﻮﻛ ﹸﺔ ـ ﻛﻌﺎﺩﺎ ـ ﺗﻨﻮﺀ ﺑﻌﺼﺒﺔ ﺍﻟﺴﻠﻄﺎﻥ.
ﻭﺇ ﱠﻻ ﻓﻠﻤﺎﺫﺍ ﻟﹶﻢ ﻳﻘﺎﺗِﻞ ﺇﺑﺮﺍﻫﻴﻢ ـ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ـ ﺍﻟﻨﻤﺮﻭﺩ؟!
ﻭﳌﺎﺫﺍ ﱂ ﻳﻘﺎﺗِﻞ ﻣﻮﺳﻰ ـ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ـ ﻓﺮﻋﻮﻥﹶ ،ﺑﻞ ﻛﺎﻥ ﻓﺎﺭﺍ ﻣﻨﻪ؟! ﻭﳌﺎﺫﺍ ﻟﹶﻢ ﻳﻘﺎﺗِﻞ ﻣﻮﺳﻰ
ﻭﺍﳋﻀﺮ ـ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ـ ﺍ ﹶﳌﻠِﻚ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﺄﺧﺬ ﻛ ﱠﻞ ﺳﻔﻴﻨ ٍﺔ ﻏﺼﺒﺎﹰ؟!
ﻒ ...؟!
ﻭﳌﺎﺫﺍ ﻰ ﺍﷲ ﺭﺳﻮﻟﹶﻪ ﳏﻤﺪﹰﺍ ﻋﻦ ﻗﺘﺎﻝ ﺍﻟﻜﻔﺎﺭ ﻭﻫﻮ ﰲ ﻣﻜﺔ ﻣﺴﺘﻀ ﻌ
ﻗﺎﻝ ﺍﻟﻘﺮﻃﱯ ـ ﺭﲪﻪ ﺍﷲ ـ ﻋﻨﺪ ﻗﺼﺔ ﺍﳋﻀﺮ ﻣﻊ ﺍﳌﻠﻚ ﺍﻟﺬﻱ ﻳﺄﺧﺬ ﻛﻞ ﺳﻔﻴﻨﺔ ﻏﺼﺒﹰﺎ)) :
ﺾ ﻋﻠﻰ ﺍﻟﺼﱪ ﰲ ﺍﻟﺸﺪﺍﺋﺪ ،ﻓﻜﻢ ﰲ ﺿﻤﻦ ﺫﻟﻚ ﺍﳌﻜﺮﻭﻩ ﻣﻦ ﺍﻟﻔﻮﺍﺋﺪ ،ﻭﻫﺬﺍ ﻣﻌﲎ ﻭﲢﺼﻞ ﻣﻦ ﻫﺬﺍ :ﺍﳊ
)(1
ﻗﻮﻟﻪ } :ﻭ ﻋﺴﻰ ﺃﹶﻥ ﺗ ﹾﻜ ﺮﻫﻮﺍ ﺷﻴﺌﹰﺎ ﻭ ﻫ ﻮ ﺧ ﻴ ﺮ ﹶﻟ ﹸﻜ ﻢ{ ]ﺍﻟﺒﻘﺮﺓ . (( [216
ﻭﻟﺌﻦ ﻛﺎﻧﺖ ﺍﳊﺎﻝ ـ ﻛﻤﺎ ﻫﻲ ﺍﳊﺎﻝ ـ ﻋﻠﻰ ﺃ ﱠﻥ ﺍﳊﹸﻜﺎﻡ ﻣﺴﻠﻤﻮﻥ ،ﻓﻘﺪ ﺳﺒﻖ ﺑﻴﺎ ﹸﻥ ﺃ ﱠﻥ ﺍﻟﺸﺎﺭﻉ
ﺍﳊﻜﻴﻢ ـ ﺍﻟﺬﻱ ﺃﻭﺟﺐ ﺍﻷﻣ ﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬ ﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ﻛﻤﺎ ﺃ ﻭﺟﺐ ﺍﳉﻬﺎﺩ ـ ﻫﻮ ﺍﻟﺬﻱ ﻰ ﻋﻦ
ﻗﺘﺎﻟِﻬﻢ ،ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻱ ﺍﺳﺘﻈﻬﺮ ﺃﺩﱠﻟﺘﻪ ﻫﺆﻻﺀ ﺍﻷﻛﺎﺑ ﺮ ﺍﻟﻌﻠﻤﺎﺀُ ،ﺇﺫﻥ ﻓـ:
ا ان : {
وج.
ﺾ ﺍﻟﻨﻈﺮ ﻋﻦ ﺑﺮﻫﻢ ﻭﻓﺠﻮﺭﻫﻢ
ـ ﺍﳊﹸﻜﺎﻡ ﺇﺫﺍ ﻛﺎﻧﻮﺍ ﻛﻔﱠﺎﺭﹰﺍ
ـ ﺃﻭ ﻛﺎﻧﻮﺍ ﻣﺴﻠﻤﲔ ﺑﻐ
) (1ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ).(25/11
ﻭﻣﻨﺎﻁ ﺍﳊﻜﻢ ﺍﻷﻭﻝ ﻫﻮ :ﺍﳌﺼﻠﺤﺔ ﻭﺍﳌﻔﺴﺪﺓ ،ﻭﻫﻮ ﻣﻦ ﻣﺪﺍﺭﻙ ﺃﻫﻞ ﺍﻻﺟﺘﻬﺎﺩ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ.
ﺺ ﺍﻟﺼﺮﻳ ﺢ ﺍﻟﺪﺍ ﹸﻝ ﻋﻠﻰ ﺫﻟﻚ.
ﻭﻣﻨﺎﻁ ﺍﳊﻜﻢ ﺍﻟﺜﺎﱐ :ﻫﻮ ﺍﻟﻨ
ﻒ ﺍﻟﺼﺎﻟِﺢ ،ﻭﺟﺮﺩ
ﻓﺮﺣﻢ ﺍﷲ ﺍﻣﺮﺀﹰﺍ ﻧﻈﺮ ﺑﻌﲔ ﺍﳊ ﻖ :ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ،ﻭﻓﻬﻤﻬﻤﺎ ﻛﻤﺎ ﻓﻬﻤﻬﻤﺎ ﺍﻟﺴﻠ
ﻋﻘﻠﹶﻪ ﻋﻦ ﺍﳍﻮﻯ ،ﻭﺟﺎﻫﺪ ﻧﻔﺴﻪ ﻣﻦ ﺳ ﻮﺭﺓ ﺍﻟﻐﻀﺐ ،ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ} :ﻭﺍﻟﱠﺬِﻳ ﻦ ﺟﺎ ﻫﺪﻭﺍ ﻓِﻴﻨﺎ ﹶﻟﻨ ﻬ ِﺪﻳﻨ ﻬ ﻢ
ﲔ{ ]ﺍﻟﻌﻨﻜﺒﻮﺕ .[69
ﺴِﻨ
ﺤِﷲ ﹶﻟ ﻤ ﻊ ﺍ ﹸﳌ
ﺳﺒ ﹶﻠﻨﺎ ﻭِﺇﻥﱠ ﺍ َ
ﻭﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ )) :ﻟﻴﺲ ﺍﻟﺸﺪﻳ ﺪ ﺑﺎﻟﺼﺮﻋﺔ ،ﺇﻧﻤﺎ ﺍﻟﺸﺪﻳﺪ ﺍﻟﱠﺬﻱ ﻳﻤﻠﻚ ﻧﻔﺴﻪ ﻋﻨﺪ ﺍﻟﻐﻀﺐ
)(1
(( .
ﻭﺍﻋﻠﻢ ﺃ ﱠﻥ ﺻﻼﺡ ﺍﳋﺎﺭﺟﲔ ﻻ ﻳﻐﻴﺮ ﻣﻦ ﺍﳊﻜﻢ ﺷﻴﺌﺎﹰ؛ ﻷﻧﻪ ﻟﹶﻢ ﻳﻨﻂ ﺑﻪ ﺍﳊﻜ ﻢ ﻛﻤﺎ ﺳﺒﻖ ،ﻭﻋﻠﻰ ﻫﺬﺍ
ﺾ ﺍﻹﺧﻮﺓ ﻋﻦ ﺃﺣﻮﺍﻝ ﺍﳋﺎﺭﺟﲔ ،ﻓﻴﻘﻮﻟﻮﻥ :ﻫﻞ ﻫﻢ ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺃﻭ
ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﱠﻠ ﻐ ِﻮ ﺃﻥ ﻳﺴﺄﻝ ﺑﻌ
ﺳﻠﻔﻴﻮﻥ؟
ﺡ ﺻﺎِﻟ ٍﺢ ﻭﻻ ﻋِﻠ ﻢ ﻋﺎﱂٍ ،ﻭﻟﻮ ﻛﺎﻥ
ﺝ ﻋﻠﻰ ﺇﻣﺎ ٍﻡ ﻣﺴﻠ ٍﻢ ﻻ ﻳﺸﻔ ﻊ ﻟﻪ ﺻﻼ
ﻭﺫﻟﻚ ﻷ ﱠﻥ ﺍﳋﺮﻭ
ﺍﳋﺎﺭﺟﻮﻥ ﺳﻠﻔﻴﲔ ﺣﻘﻴﻘ ﹰﺔ ﻟﹶﻤﺎ ﺧﺮﺟﻮﺍ ﺑﻌﺪ ﺃﻥ ﺍﺳﺘﻘ ﺮ ﺍﻷﻣ ﺮ ﻋﻠﻰ ﻣﺎ ﻧﻘﻠﺘﻪ ﻋﻦ ﺍﻟﺴﻠﻒ ﰲ ﻣﻘﺪﻣﺔ
ﺍﻟﻜﺘﺎﺏ!
ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ـ ﺭﲪﻪ ﺍﷲ ـ ﻓﻴﻤﻦ ﺧﺮﺝ ﻋﻠﻰ ﺑﻌﺾ ﺧﻠﻔﺎﺀ ﺑﲏ ﺃﻣﻴﺔ ﻛﺎﺑﻦ ﺍﻷﺷﻌﺚ ،ﻭﺍﺑﻦ
ﺍﳌﻬﻠﺐ )) :ﻓﻬﺰﻣﻮﺍ ﻭﻫﺰﻡ ﺃﺻﺤﺎﺑﻬﻢ ،ﻓﻼ ﺃﻗﺎﻣﻮﺍ ﺩِﻳﻨﺎﹰ ،ﻭﻻ ﺃﺑﻘﻮﺍ ﺩﻧﻴﺎ ،ﻭﺍﷲ ﺗﻌﺎﱃ ﻻ ﻳﺄﻣﺮ ﺑﺄﻣ ٍﺮ ﻻ ﳛﺼﻞ
ﺡ ﺍﻟﺪﻧﻴﺎ ،ﻭﺇﻥ ﻛﺎﻥ ﻓﺎﻋ ﹸﻞ ﺫﻟﻚ ﻣﻦ ﺃﻭﻟﻴﺎﺀ ﺍﷲ ﺍﳌﺘﻘﲔ ﻭﻣﻦ ﺃﻫﻞ ﺍﳉﻨﺔ ...
ﺡ ﺍﻟﺪﻳﻦ ﻭﻻ ﺻﻼ
ﺑﻪ ﺻﻼ
)(2
(( .
***
ﺍﻟﻨﺘﻴﺠﺔ ﺍﻟﺜﺎﻧﻴﺔِ :ﻋﻈﹶﻢ ﺷﺄﻥ ﺍﻟﺪﻣﺎﺀ
ﻒ
ﻋﻠﻰ ﻛ ﱢﻞ ﺣﺎﻝٍ ،ﻓﺈﻧﻪ ﺑﻌﺪ ﻫﺬﺍ ﺍﻹﲨﺎﻉ ﺍﻟﺘﺎﻡ ﻣﻦ ﻗِﺒﻞ ﻫﺆﻻﺀ ﺍﻷﻛﺎﺑﺮ ﺍﻟﻔﻀﻼﺀ ،ﱂ ﺗﺒ ﻖ ﳌﺨﺎﻟ ٍ
ﺠ ﹲﺔ ﻳﺘﻌﻠﱠﻖ ﺎ ،ﻭﻻ ﺳﻴﻤﺎ ﻟﻠﺘﻘ ﻲ ﺍﻟﻌﺎﻗﻞ ﺍﻟﺬﻱ ﻳﺘﺨﺎﻳﻞ ﺑﲔ ﻋﻴﻨﻴﻪ ﺍﻟﻘﻴﺎﻡ ﺑﲔ ﻳﺪﻱ ﺍﷲ ،ﻭﻗﺪ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ
ﺣ
ﺲ ﺍﻟﱠﱵ ﺣﺮﻡ ﺍﷲ
ﰲ ﺻﻔﺎﺕ ﻋﺒﺎﺩ ﺍﻟﺮﲪﻦ} :ﻭﺍﻟﱠﺬﻳ ﻦ ﹶﻻ ﻳ ﺪﻋﻮ ﹶﻥ ﻣ ﻊ ﺍﷲِ ﺇﻟـﻬﺎ ﺁ ﺧ ﺮ ﻭ ﹶﻻ ﻳﻘﺘﻠﹸﻮ ﹶﻥ ﺍﻟﻨﻔ
) (1ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ) ،(6114ﻭﻣﺴﻠﻢ ) (2609ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ.
) (2ﻣﻨﻬﺎﺝ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ) ،(528/4ﻭﺍﳌﻨﺘﻘﻰ ﻣﻦ ﻣﻨﻬﺎﺝ ﺍﻻﻋﺘﺪﺍﻝ ﰲ ﻧﻘﺾ ﻛﻼﻡ ﺃﻫﻞ ﺍﻟﺮﻓﺾ ﻭﺍﻻﻋﺘﺰﺍﻝ ﻟﺘﻠﻤﻴﺬﻩ ﺍﻟﺬﻫﱯ
)ﺹ.(296:
ﺨ ﹸﻠ ﺪ ﻓِﻴ ِﻪ ﻣﻬﺎﻧﺎ{
ﺏ ﻳ ﻮ ﻡ ﺍﻟ ِﻘﻴﺎ ﻣ ِﺔ ﻭﻳ
ﻒ ﹶﻟ ﻪ ﺍﻟﻌﺬﺍ
ﻚ ﻳ ﹾﻠ ﻖ ﺃﹶﺛﺎﻣﺎ ﻳﻀﺎ ﻋ
ﳊﻖ ﻭ ﹶﻻ ﻳ ﺰﻧﻮ ﹶﻥ ﻭﻣﻦ ﻳ ﹾﻔ ﻌ ﹾﻞ ﺫِﻟ
ﺇﻻﱠ ﺑﺎ ﹶ
]ﺍﻟﻔﺮﻗﺎﻥ 68ـ .[69
ﻭﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﻗﺎﻝ )) :ﻟﻮ ﺃﻥﱠ ﺃﻫ ﹶﻞ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻷﺭﺽ ﺍﺷﺘﺮﻛﻮﺍ
)(1
ﰲ ﺩﻡ ﻣﺆﻣﻦ َﻷ ﹶﻛﺒﻬﻢ ﺍﷲ ﰲ ﺍﻟﻨﺎﺭ (( .
ﻭﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ﺃ ﱠﻥ ﺍﻟﻨﱯ ﻗﺎﻝ )) :ﹶﻟﺰﻭﺍ ﹸﻝ ﺍﻟﺪﻧﻴﺎ ﹶﺃ ﻫﻮﻥ ﻋﻠﻰ ﺍﷲ ﻣﻦ ﻗﹶﺘﻞ ﺭﺟﻞ ﻣﺴﻠﻢ
)(2
(( .
ﻭﺍﻋﻠﻢ ﺃ ﱠﻥ ﻟﻠﻤﻘﺘﻮﻝ ﻛﻠﻤﺔ ﻳﻘﻮﳍﺎ ﲢﺖ ﻋﺮﺵ ﺍﻟﺮﲪﻦ ،ﻓﻌﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺃﻧﻪ ﺳﺌﻞ ﻋﻤﻦ ﹶﻗﺘﻞ ﻣﺆﻣﻨﹰﺎ
ﺖ ﻧﺒﻴﻜﻢ
ﻣﺘﻌﻤﺪﺍﹰ ،ﰒ ﺗﺎﺏ ﻭﺁﻣﻦ ﻭﻋﻤﻞ ﺻﺎﳊﹰﺎ ﰒ ﺍﻫﺘﺪﻯ؟ ﻓﻘﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ :ﻭﺃﻧﻰ ﻟﻪ ﺍﻟﺘﻮﺑﺔ؟! ﲰﻌ
ﻳﻘﻮﻝ )) :ﻳﺎ ﺭﺏ !ﺳ ﹾﻞ ﻫﺬﺍ ﻓﻴﻢ ﻗﺘﻠﲏ؟ ﺣﱴ ﻳﺪﻧﻴﻪ ﻣﻦ ﺍﻟﻌﺮﺵ ،ﻓﺘﻼ ﻫﺬﻩ ﺍﻵﻳﺔ} :ﻭﻣﻦ ﻳﻘﺘﻞ ﻣﺆﻣﻨﺎ
ﺐ ﺍﷲ ﻋ ﹶﻠ ﻴ ِﻪ ﻭﹶﻟ ﻌﻨ ﻪ ﻭﹶﺃ ﻋﺪ ﹶﻟ ﻪ ﻋﺬﹶﺍﺑﹰﺎ ﻋﻈِﻴﻤﺎ{ ]ﺍﻟﻨﺴﺎﺀ [93
ﻣﺘﻌﻤﺪﹰﺍ ﻓﺠﺰﺍﺅﻩ ﺟﻬﻨﻢ ﺧﺎﻟِﺪﹰﺍ ﻓﻴﻬﺎ ﻭﻏﹶﻀ
)(3
(( .
)(4
ﻭﻋﻦ ﺃﰊ ﺍﻟﺪﺭﺩﺍﺀ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﻗﺎﻝ )) :ﻳﺠﺜﻮ ﺍﳌﻘﺘﻮ ﹸﻝ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻋﻠﻰ ﺍﳉﺎﺩﺓ ،ﻭﺇﺫﺍ ﻣﺮ
ﺏ ﺍﻟﻘﺎﺗ ﹸﻞ ﻭﺍﻵ ِﻣ ﺮ
ﺑﻪ ﻗﺎِﺗﻠﹸﻪ ﻗﺎﻝ :ﻳﺎ ﺭﺏ !ﻗﺘﻠﲏ ﻫﺬﺍ ،ﻓﻴﻘﻮﻝ ﻟﻪِ :ﻟ ﻢ ﹶﻗﺘﻠﺘﻪ؟ ﻓﻴﻘﻮﻝ :ﺃ ﻣ ﺮﻧِﻲ ﻓﻼ ﹲﻥ! ﹶﻓﻴﻌﺬﱠ
)(5
(( .
ﱠﰒ ﺍﻋﻠﻢ ﺃ ﱠﻥ ﻟﻜﻠﻤﺔ ﺍﻟﺘﻮﺣﻴﺪ )ﻻ ﺇﻟﻪ ﺇ ﱠﻻ ﺍﷲ( ﺣﺮﻣ ﹰﺔ ﻋﻈﻴﻤﺔﹰ؛ ﻓﻘﺪ ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﻳﺘﻮﻗﱠﻒ ﻋﻦ
ﻗﺘﻞ ﻗﻮﻡ ﻣﻦ ﺍﳌﻨﺎﻓﻘﲔ ـ ﺍﺳﺘﺤﻘﻮﺍ ﺍﻟﻘﺘﻞ ـ ﻣﻦ ﺃﺟﻞ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ.
ﻓﻌﻦ ﺍﻟﻨﻌﻤﺎﻥ ﺑﻦ ﺑﺸﲑ ﻗﺎﻝ :ﻛﻨﺎ ﻣﻊ ﺍﻟﻨﱯ ،ﻓﺠﺎﺀ ﺭﺟ ﹲﻞ ﻓﺴﺎﺭﻩ ،ﻓﻘﺎﻝ )) :ﺍﻗﺘﻠﻮﻩ (( ،ﰒ ﻗﺎﻝ:
)) ﺃﻳﺸﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻﱠ ﺍﷲ؟ (( ﻗﺎﻝ :ﻧﻌﻢ! ﻭﻟﻜﻨﻤﺎ ﻳﻘﻮﳍﺎ ﺗﻌ ﻮ ﹰﺫﺍ ،ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ )) :ﻻ ﺗﻘﺘﻠﻮﻩ،
ﺕ ﺃﻥ ﺃﹸﻗﺎﺗﻞ ﺍﻟﻨﺎﺱ ﺣﱴ ﻳﻘﻮﻟﻮﺍ :ﻻ ﺇﻟﻪ ﺇﻻﱠ ﺍﷲ ،ﻓﺈﺫﺍ ﻗﺎﻟﻮﻫﺎ ﻋﺼﻤﻮﺍ ﻣﻨﻲ ﺩِﻣﺎﺀَﻫﻢ ﻭﺃﻣﻮﺍﻟﹶﻬﻢ
ﻓﺈﻧﻤﺎ ﺃﹸﻣﺮ
)(6
ﺇﻻﱠ ﲝﻘﱢﻬﺎ ،ﻭﺣﺴﺎﻢ ﻋﻠﻰ ﺍﷲ (( .
ﺕ ﺍﳌﺴﻠﻤﻮﻥ ﻣﻦ ﺃﺟﻠﻪ ،ﻓﻘﺪ ﻗﺎﻝ ﻣﺮﻭﺍﻥ
ﻭﻳﻨﺒﻐﻲ ﻟﻠﻤﺴﻠ ِﻢ ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻰ ﻭ ﺟ ٍﻞ ﻣﻦ ﺭﺑﻪ ﻣﻦ ﺃﻥ ﻳﻤﻮ
) (1ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ) (1398ﻭﻫﻮ ﺻﺤﻴﺢ.
) (2ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ) (1395ﻭﻫﻮ ﺻﺤﻴﺢ.
) (3ﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋﻲ ) (4010ﻭﻫﻮ ﺻﺤﻴﺢ.
) (4ﺃﻱ ﻋﻠﻰ ﺍﻟﻄﺮﻳﻖ ﺍﻟﺬﻱ ﻻ ﺑ ﺪ ﻣﻦ ﺍﳌﺮﻭﺭ ﻣﻨﻪ.
) (5ﺭﻭﺍﻩ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ) ،(434/5ﻭﺍﻟﻄﱪﺍﱐ ﻛﻤﺎ ﰲ ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ) ،(300/7ﻭﻫﻮ ﺣﺴﻦ ،ﻭﳓﻮﻩ ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻣﺴﻌﻮﺩ
ﻋﻨﺪ ﺍﻟﻄﱪﺍﱐ ) ،(10407/10ﻭﻏﲑﻩ.
) (6ﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋﻲ ) ،(3990ﻭﻫﻮ ﺻﺤﻴﺢ ،ﻭﺃﺻﻠﻪ ﰲ ﺍﻟﺼﺤﻴﺤﲔ.
ﺏ ﻭﺍﺑ ﻦ ﺳﻴﺪﻫﺎ ،ﻓﻘﺎﻝ ﻟﻪ
ﻻﺑﻦ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ )) :ﻫﹸﻠﻢ ﺃﹸﺑﺎﻳﻌﻚ؛ ﻷﻧﻚ ﺳﻴ ﺪ ﺍﻟﻌﺮ ِ
ﺍﺑﻦ ﻋﻤﺮ :ﻛﻴﻒ ﺃﺻﻨﻊ ﺑﺄﻫﻞ ﺍﳌﺸﺮﻕ )ﻳﺮﻳﺪ ﺃ ﱠﻥ ﺍﻟﺸﻮﻛ ﹶﺔ ﳍﻢ( ،ﻭﺍﷲ ﻣﺎ ﺃﺣﺐ ﺃﻧﻬﺎ ﺩﺍﻧﺖ ِﻟ ﻲ ﺳﺒﻌﲔ
ﺳﻨﺔ ﻭﺃﻧﻪ ﻗﹸﺘﻞ ﰲ ﺳﺒﺒِﻲ ﺭﺟ ﹲﻞ ﻭﺍﺣﺪ! ﻓﺨﺮﺝ ﻣﺮﻭﺍﻥ ﻭﻫﻮ ﻳﻘﻮﻝ:
)(1
ﻭﺍﳌﹸﻠﻚ ﺑﻌﺪ ﺃﰊ ﻟﻴﻠﻰ ِﻟﻤﻦ ﻏﻠﺒﺎ ﺇﻧﻲ ﺃﺭﻯ ﻓﺘﻨ ﹰﺔ ﺗﻐﻠﻲ ﻣﺮﺍ ِﺟﻠﹸﻬﺎ
******
ﺍﻟﻨﺘﻴﺠﺔ ﺍﻟﺜﺎﻟﺜﺔ :ﺗﺼﺤﻴﺢ ﺍﻟﺘﻮﺑﺔ
ﺇﻧﲏ ﺃﺗﻘﺪﻡ ﺑﺎﻟﻨﺼﺢ ﻟﻠﺘﺎﺋﺒﲔ ﻣﻦ ﺍﻟﻌﻤﻞ ﺍﳌﺴﻠﱠﺢ ﺑﺄﻥ ﻳﺨﻠِﺼﻮﺍ ﷲ ﰲ ﺭﺟﻮﻋﻬﻢ ،ﻭﺫﻟﻚ ﻫﻮ ﻭﺻﻒ
ﺍﻟﺘﻮﺑﺔ ﺍﻟﻨﺼﻮﺡ ،ﻭﻣﻨﻪ ﺭﺟﻮﻋﻬﻢ ﺇﱃ ﺍﻻﺳﺘﻘﺎﻣﺔ ﻋﻠﻰ ﻣﺬﻫﺐ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ،ﻭﻋﺪﻡ ﺍﻟﺮﺗﻊ ﰲ ﺍﳌﺬﺍﻫﺐ
ﺏ ﻭﺁ ﻣ ﻦ ﻭ ﻋ ِﻤ ﹶﻞ ﺻﺎِﻟﺤﺎ ﹸﺛﻢ
ﺍﳌﻨﺤﺮﻓﺔ ﻋﻨﻬﻢ ،ﻭﺗﺮﻙ ﺍﻟﺮﻭﻏﺎﻥ ،ﻛﻤﺎ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ } :ﻭِﺇﻧِ ﻲ ﻟﹶ ﻐﻔﱠﺎ ﺭ ِﻟﻤﻦ ﺗﺎ
)(2
ﺍ ﻫﺘﺪﻯ{ ]ﻃﻪ ،[82ﻗﺎﻝ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﲑ )) :ﱠﰒ ﺍﺳﺘﻘﺎﻡ ،ﻗﺎﻝ :ﻟﺰﻭﻡ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ (( .
ﻭﻟﺌﻦ ﺯﺍﺩﻭﺍ ﻋﻠﻰ ﻫﺬﺍ ﺑﻴﺎ ﹶﻥ ﻓﺴﺎﺩ ﻣﺎ ﻛﺎﻧﻮﺍ ﻋﻠﻴﻪ ﻟﻜﺎﻥ ﺫﻟﻚ ﺃﺩ ﱠﻝ ﻋﻠﻰ ﺻﺪﻕ ﺍﻟﺘﻮﺑﺔ.
ﻭﺗﻔﺼﻴﻠﹸﻪ ﻳﻜﻮﻥ ﺑﺄﻥ ﻳﻌﺮﻓﻮﺍ ﺧﻄﺄﹶﻫﻢ ﺣ ﻖ ﺍﳌﻌﺮﻓﺔ ،ﱠﰒ ﻳﺼﻠﺤﻮﻩ ﺛﺎﻧﻴﹰﺎ ﻣﺎ ﺍﺳﺘﻄﺎﻋﻮﺍ ،ﱠﰒ ﻳﺒﻴﻨﻮﺍ ﻟﻐﲑﻫﻢ
ﺕ ﺍﻟﺪﻣﻮﻳﺔ ،ﻭﻳﺘﺠﻨﺒﻮﺍ ﺳﺒﻴﻠﹶﻬﺎ؛ ﻷﻧﻬﺎ ﺷﺆ ﻡ ﻋﻠﻰ ﺍﻷﻣﺔ
ﺱ ﺣﻘﻴﻘ ﹶﺔ ﻫﺬﻩ ﺍﻟﺪﻋﻮﺍ ِ
ﺛﺎﻟﺜﺎﹰ ،ﺣﱴ ﻳﻌﻠ ﻢ ﺍﻟﻨﺎ
ﺏ
ﺏ ﻋ ﹶﻠ ﻴ ِﻬ ﻢ ﻭﹶﺃﻧﺎ ﺍﻟﺘﻮﺍ
ﻚ ﹶﺃﺗﻮ
ﺻ ﹶﻠﺤﻮﺍ ﻭﺑﻴﻨﻮﺍ ﹶﻓﺄﹸﻭﹶﻟِﺌ
ﺍﻹﺳﻼﻣﻴﺔ ،ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃِ} :ﺇﻻﱠ ﺍﻟﱠﺬِﻳ ﻦ ﺗﺎﺑﻮﺍ ﻭﹶﺃ
ﺍﻟﺮﺣِﻴ ﻢ{ ]ﺍﻟﺒﻘﺮﺓ .[160
ﺃﻣﺎ ﻣﻌﺮﻓﺘﻬﻢ ﺧﻄﺄﹶﻫﻢ ﻓﻬﺬﺍ ﺃﺻ ﹸﻞ ﺗﻮﺑﺘِﻬﻢ ﺍﻟﺼﺎﺩﻗﺔ؛ ﺇﺫ ﻟﻮ ﻟﹶﻢ ﻳﻌﺮﻓﻮﺍ ﺧﻄﺄﹶﻫﻢ ﻣﻌﺮﻓ ﹰﺔ ﺷﺮﻋﻴﺔﹰ ،ﻟﹶﻤﺎ
ﺗﻤﻜﱠﻨﻮﺍ ﻣﻦ ﺃﻥ ﻳﺘﻮﺑﻮﺍ ﺗﻮﺑ ﹰﺔ ﺷﺮﻋﻴﺔﹰ ،ﻭﺇﻧﻤﺎ ﻗﺪ ﻳﺘﻮﺑﻮﻥ ﺗﻮﺑﺔ ﺳﻴﺎﺳ ﹰﺔ! ﻓﻠﻴﺘﻮﺑﻮﺍ ﻋﻠﻰ ﺑﻴﻨﺎﺕ ﻣﻦ ﺍﻟﻜﺘﺎﺏ
ﻕ ﺍﻷﺳﻨﺔ.
ﻭﺍﻟﺴﻨﺔ ،ﻻ ﲢﺖ ﺇﺭﻫﺎﺏ ﺍﻟﺴﺠﻮﻥ ﻭﺩ
ﻭﻫﺬﺍ ﻳﻜﻮﻥ ﺑﺎﻻﺗﺼﺎﻝ ﺑﺄﻫﻞ ﺍﻟﻌﻠﻢ؛ ِﻟﻴ ﹾﻄﻠِﻌﻮﻫﻢ ﻋﻠﻰ ﺍﳊ ﻖ ﰲ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ،ﺣﱴ ﻟﻮ ﻫﺎﺟﺖ ﻓﺘﻨ ﹸﺔ ـ
ﻻ ﻗﺪﺭ ﺍﷲ ـ ﻟﹶﻢ ﻳﻜﻮﻧﻮﺍ ﺇﺣﺪﻯ ﺃﺩﻭﺍﺎ ،ﺑﻞ ﺛﺒﺘﻮﺍ ﻓﻴﻬﺎ ﺛﺒﺎﺕ ﺍﳉﺒﺎﻝ ﺍﻟﺮﻭﺍﺳﻲ ،ﻭﺇﻥ ﲤﺎﻷ ﻋﻠﻴﻬﺎ ﺍﳉ ﻦ
) (1ﺭﻭﺍﻩ ﺍﺑﻦ ﺳﻌﺪ ) ،(169/4ﻭﺍﺑﻦ ﺃﰊ ﺍﻟﺪﻧﻴﺎ ﰲ ﺍﻹﺷﺮﺍﻑ ﰲ ﻣﻨﺎﺯﻝ ﺍﻷﺷﺮﺍﻑ ) ،(7ﻭﺣﺴﻦ ﺇﺳﻨﺎﺩﻩ ﺃﺧﻮﻧﺎ ﻋﻤﺎﺭ ﲤﺎﻟﺖ ﰲ
ﲢﻘﻴﻘﻪ ﻟﻜﺘﺎﺏ :ﲢﺮﱘ ﺍﻟﻘﺘﻞ ﻭﺗﻌﻈﻴﻤﻪ ،ﻟﻌﺒﺪ ﺍﻟﻐﲏ ﺍﳌﻘﺪﺳﻲ )ﺹ.(187:
) (2ﺭﻭﺍﻩ ﺍﺑﻦ ﺃﰊ ﺣﺎﰎ ﰲ ﺗﻔﺴﲑﻩ ﻛﻤﺎ ﰲ ﺍﻟﺪﺭ ﺍﳌﻨﺜﻮﺭ ) ،(304/4ﻭﻣﻦ ﻃﺮﻳﻘﻪ ﺭﻭﺍﻩ ﺍﺑﻦ ﺑﻄﺔ ﰲ ﺍﻹﺑﺎﻧﺔ ـ ﺍﻹﳝﺎﻥ )،(78
ﻭﺍﻟﻼﻟﻜﺎﺋﻲ ﰲ ﺷﺮﺡ ﺃﺻﻮﻝ ﺍﻻﻋﺘﻘﺎﺩ ).(72
ﻭﺍﻷﻧﺎﺳﻲ.
ﺺ ﻋﻠﻰ ﺧﺮﻗﻪ؛ ﻓﺈ ﱠﻥ )) ﻣﻦ ﺍﻟﻌﺼﻤﺔ ﺃ ﱠﻻ ﲡﺪ! ((،
ﻭﻟﻴﺤﺬﺭﻭﺍ ﻣﻦ ﺗﻮﺑ ِﺔ ﻣﻦ ﺭﺩﻩ ﺍﳉﺪﺍﺭ ﻭﻫﻮ ﺣﺮﻳ
ﻭﻟﻜﻦ ﻟﻴﺘﻮﺑﻮﺍ ﺗﻮﺑﺔ ﻗﺎﺩ ٍﺭ ﻋﻠﻰ ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﺍﻟﻘﺪﱘ ﺍﻟﻔﺎﺳﺪ ،ﻭﻟﻜﻦ ﻳﺘﺮﻛﻪ ﻟﻮﺟ ِﻪ ﺍﷲ.
ﺏ ﺍﻟﻔﱳ؛ ﻓﺈ ﱠﻥ ﻣﻨﻬﺎ ﻧﺸ ﺮ ﻣﺴﺎﻭﺉ ﺍﻟﺴﻼﻃﲔ ،ﻭﺍﻟﺘﺤﺰﺏ
ﻭﻟﻴﻜﻮﻧﻮﺍ ﻣﻐﺎﻟﻴ ﻖ ﻟﻠﺸﺮ ،ﻭﻟﻴﺤﺬﺭﻭﺍ ﺃﺳﺒﺎ
ﺿﺪﻫﻢ ،ﻭﺍﻧﺘﻬﺎﺯ ﹸﻓﺮﺹ ﺿﻌﻔﻬﻢ ،ﻹﺛﺎﺭﺓ ﺍﻟﻌﺎﻣﺔ ﻋﻠﻴﻬﻢ ﻭﻏﲑﻫﺎ ﻣﻦ ﺃﺳﺒﺎﺏ ﺍﻟﺸﺮﻭﺭ؛ ﻓﺈ ﱠﻥ ﺍﻟﺘ ﱡﱰ ﻩ ﻋﻦ ﻫﺬﺍ
ﻛﻠﱢﻪ ﺩﻟﻴ ﹲﻞ ﻋﻠﻰ ﺻﺪﻕ ﺍﻟﺘﻮﺑﺔ ،ﻭﺻﻔﺎﺀ ﺍﻟﺴﺮﻳﺮﺓ.
ﲔ ﻋﻠﻰ ﺩﻡ ﺧﻠﻴﻔﺔ ﺃﺑﺪﹰﺍ ﺑﻌﺪ ﻋﺜﻤﺎﻥ ،ﻓﻘﻴﻞ ﻟﻪ :ﻳﺎ ﺃﺑﺎﻗﺎﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻜﻴﻢ ﺭﲪﻪ ﺍﷲ )) :ﻻ ﹸﺃﻋ
)(1
ﺖ ﹶﺃ ﻋﺪ ﺫِﻛ ﺮ ﻣﺴﺎﻭﻳ ِﻪ ﻋﻮﻧﹰﺎ ﻋﻠﻰ ﺩﻣﻪ (( .
ﺖ ﻋﻠﻴﻪ؟ ﻗﺎﻝ :ﻛﻨ
ﻣﻌﺒﺪ! ﹶﺃ ﻭ ﹶﺃ ﻋ ﻨ
ﷲ ﻋﻨﻬﻢ ﻭﺃﻥ ﻳﻐﻔﺮ ﳍﻢ ﻣﺎ ﺳﻠﻒ؛ ﻓﺈﻧﻪ ﺍﻟﻮﺍﺣﺪ ﺍﻟﻘﻬﺎﺭ ،ﻭﺍﻟﻌﺰﻳﺰ
ﻭﻟﻴﻜﻦ ﳘﱡﻬﻢ ﺍﻷﻛﱪ ﺃﻥ ﻳﺮﺿﻰ ﺍ ُ
ﺐ ﻳﺒﺎﱃ ،ﻭﻟﻴﻜﺒﺮ
ﺐ ﺍﻟﺬﻱ ﻣﺎ ﺑﻌﺪﻩ ﻏﻀ
ﺍﳉﺒﺎﺭ ﻭﺍﻟﻜﺒﲑ ﺍﳌﺘﻌﺎﻝ ﺍﻟﺬﻱ ﺗﺨﺸﻰ ﺳﻄﻮﺗﻪ ،ﻭﻏﻀﺒﻪ ﻫﻮ ﺍﻟﻐﻀ
ﻃﻤﻌﻬﻢ ﰲ ﻋﻔﻮ ﺍﷲ ،ﻭﻻ ﻳﻀﲑﻫﻢ ﻣﺎ ﻳﻘﻮﻟﻪ ﺍﻟﻨﺎﺱ ،ﻛﻤﺎ ﻗﺎﻝ ﺧﻠﻴﻞ ﺍﻟﺮﲪﻦ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ:
}ﻭﺍﻟﱠﺬِﻱ ﹶﺃ ﹾﻃ ﻤ ﻊ ﺃﹶﻥ ﻳ ﻐ ِﻔ ﺮ ﻟِﻲ ﺧﻄِﻴﹶﺌﺘِﻲ ﻳ ﻮ ﻡ ﺍﻟﺪﻳ ِﻦ{ ]ﺍﻟﺸﻌﺮﺍﺀ .[82
ﻭﺇﻟﻴﻜﻢ ﻫﺬﻩ ﺍﻟﻌﱪﺓ:
ﳊﺠﺎﺝ ﺑﻦ ﻳﻮﺳﻒ ،ﱠﰒ
ﻛﺎﻥ ﻣﺴﻠﻢ ﺑ ﻦ ﻳﺴﺎﺭ ـ ﺭﲪﻪ ﺍﷲ ـ ِﻣﻤﻦ ﺧﺮﺝ ﻣﻊ ﺍﺑﻦ ﺍﻷﺷﻌﺚ ﺯﻣﻦ ﺍ ﹶ
ﺝ ﻟﻴﺲ ﺑﺎﻟﻮﺍﱄ ﺍﻟﺬﻱ ﺗﺤ ﻤ ﺪ ﺳﲑﺗﻪ ،ﻓﻘﺪ ﻗﺎﻝ
ﺗﺎﺏ ﻣﻦ ﺫﻟﻚ ﻭﻧﺪﻡ ﻧﺪﺍﻣ ﹰﺔ ﺷﺪﻳﺪﺓﹰ ،ﻣﻊ ﺃ ﱠﻥ ﺍﳊﺠﺎ
ﺖ ﺳﻴﺪﹰﺍ ﻣﻦ ﺳﺎﺩﺍﺗﻜﻢ ﺩﺧﻞ ﺍﻟﻜﻌﺒﺔﹶ ،ﻓﻘﻠﺖ :ﻣﻦ ﻫﻮ ﻳﺎ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ؟ ﻗﺎﻝ :ﻣﺴﻠﻢ ﺑﻦ
ﻣﻜﺤﻮﻝ )) :ﺭﺃﻳ
ﺖ :ﻷﻧﻈﹸﺮ ﱠﻥ ﻣﺎ ﻳﺼﻨ ﻊ ﻣﺴﻠ ﻢ ﺍﻟﻴﻮﻡ.
ﻳﺴﺎﺭ ،ﻓﻘﻠ
ﳊﺠﺮ ﺍﻷﺳﻮﺩ ﻳﺪﻋﻮ ﻗﺪﺭ ﺃﺭﺑﻌﲔ ﺁﻳﺔ ،ﱠﰒ ﲢﻮﻝ ﺇﱃ ﺍﻟﺰﺍﻭﻳﺔ ﺍﻟﱵ
ﻓﻠﻤﺎ ﺩﺧﻞ ﻗﺎﻡ ﰲ ﺍﻟﺰﺍﻭﻳﺔ ﺍﻟﱵ ﻓﻴﻬﺎ ﺍ ﹶ
ﻓﻴﻬﺎ ﺍﻟﺮﻛﻦ ﻓﻘﺎﻡ ﻳﺪﻋﻮ ﻗﺪﺭ ﺃﺭﺑﻌﲔ ﺁﻳﺔ ،ﱠﰒ ﲢﻮﻝ ﺇﱃ ﺍﻟﺰﺍﻭﻳﺔ ﺍﻟﱵ ﻓﻴﻬﺎ ﺍﻟﺪﺭﺟﺔ ﻓﻘﺎﻡ ﻳﺪﻋﻮ ﻗﺪﺭ ﺃﺭﺑﻌﲔ
ﺁﻳﺔ ،ﱠﰒ ﺟﺎﺀ ﺣﱴ ﻗﺎﻡ ﺑﲔ ﺍﻟﻌﻤﻮﺩﻳﻦ ﻋﻨﺪ ﺍﻟﺮﺧﺎﻣﺔ ﺍﳊﻤﺮﺍﺀ ،ﻓﺼﻠﱠﻰ ﺭﻛﻌﺘﲔ ،ﻓﻠﻤﺎ ﺳﺠﺪ ﻗﺎﻝ :ﺍﻟﻠﱠﻬﻢ
ﺖ ﻳﺪﺍﻱ ،ﰒﱠ ﺑﻜﻰ ﺣﱴ ﺑﻞﱠ
ﺖ ﻳﺪﺍﻱ ،ﺍﻟﻠﱠﻬﻢ ﺍﻏﻔِﺮ ﱄ ﺫﻧﻮﰊ ﻭﻣﺎ ﻗﺪﻣ
ﺍﻏﻔِﺮ ﱄ ﺫﻧﻮﰊ ﻭﻣﺎ ﻗﺪﻣ
)(2
ﺍﻟـﻤﺮﻣﺮ (( .
ﻭﻷﰊ ﻧﻌﻴﻢ ﺯﻳﺎﺩﺓ ﻗﺎﻝ ﻓﻴﻬﺎ ﺍﻟﺮﺍﻭﻱ )) :ﻓﻴﺮﻭﻥ ﺃﻧﻪ ﺫﹶﻛﺮ ﺫﻟﻚ ﺍﳌﺸﻬ ﺪ ﺍﻟﺬﻱ ﺷﻬﺪﻩ ﻳﻮﻡ ﺩﻳﺮ
ﺍﳉﻤﺎﺟﻢ! ((.
) (1ﺭﻭﺍﻩ ﺍﺑﻦ ﺳﻌﺪ ) ،(115/6ﻭﺍﻟﻔﺴﻮﻱ ﰲ ﺍﳌﻌﺮﻓﺔ ﻭﺍﻟﺘﺎﺭﻳﺦ ) 231/1ـ (232ﺑﺴﻨﺪ ﺻﺤﻴﺢ.
) (2ﺭﻭﺍﻩ ﺍﺑﻦ ﻋﺴﺎﻛﺮ ﰲ ﺗﺎﺭﳜﻪ ) 137/58ـ ،(138ﻭﺃﺑﻮ ﻧﻌﻴﻢ ﰲ ﺍﳊﻠﻴﺔ ).(294/2
ﻳﺮﻳﺪ ﺧﺮﻭﺟﻪ ،ﻓﺘﺄﻣﻞ ﻫﺬﻩ ﺍﻟﺘﻮﺑﺔ ،ﻣﺎ ﺃﺻﺪﻗﻬﺎ!
ﺝ ﻣﻊ ﺍﺑﻦ ﺍﻷﺷﻌﺚ ﻣﻜﺮﻫﺎﹰ ،ﻓﻘﺪ ﻗﺎﻝ ﺃﻳﻮﺏ
ﻣﻊ ﺃﻧﻪ ﳚﺐ ﺍﻟﺘﻨﺒﻪ ﺇﱃ ﺃ ﱠﻥ ﻣﺴﻠ ﻢ ﺑ ﻦ ﻳﺴﺎﺭ ﺃﹸﺧﺮ
ﺍﻟﺴﺨﺘﻴﺎﱐ )) :ﻗﻴﻞ ﻻﺑﻦ ﺍﻷﺷﻌﺚ :ﺇﻥ ﺳﺮﻙ ﺃﻥ ﻳﻘﺘﻠﻮﺍ ﺣﻮﻟﻚ ﻛﻤﺎ ﻗﹸﺘﻠﻮﺍ ﺣﻮﻝ ﲨﻞ ﻋﺎﺋﺸﺔ ﻓﺄﺧﺮِﺝ
)(1
ﻣﺴﻠ ﻢ ﺑ ﻦ ﻳﺴﺎﺭ ﻣﻌﻚ ،ﻗﺎﻝ :ﻓﺄﺧﺮﺟﻪ ﻣﻜﺮﻫﹰﺎ! (( .
ﳊﺠﺎﺝ ﻭﻫﻮ ﻣﻜ ﺮﻩ ،ﻣﻊ ﺃﻧﻪ ﻟﹶﻢ
ﻗﻠﺖ :ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﻫﺬﻩ ﻫﻲ ﺗﻮﺑ ﹸﺔ ﻣﻦ ﺷﺎﺭﻙ ﰲ ﺍﳋﺮﻭﺝ ﻋﻠﻰ ﻣﺜﻞ ﺍ ﹶ
ﻳﻌﻤِﻞ ﻓﻴﻪ ﺳﻴﻔﹰﺎ ﻭﱂ ﻳﺮِﻕ ﺩﻣﺎﹰ ،ﻓﺄﻧﻌِﻢ ﺎ ﺗﻮﺑﺔ!
ﺾ
ﻭﺍﻟﺬﻱ ﻳﻈﻬﺮ ﺃ ﱠﻥ ﻣﺴﻠﻤﹰﺎ ـ ﺭﲪﻪ ﺍﷲ ـ ﻓﺰﻉ ﻫﺬﺍ ﺍﻟﻔﺰﻉ ﺍﻟﻌﻈﻴﻢ؛ ﻷﻧﻪ ﻗﺪ ﻗﻴﻞ ﻟﻪ :ﺭﲟﺎ ﺭﺁﻙ ﺑﻌ
ﻒ ﺍﳋﻮﺍﺭﺝ ﻓﺎﳔﺪﻉ ﺑﻚ ،ﻭﺧﺮﺝ ﺗﺄﺳﻴﹰﺎ ﺑﻚ ﺣﱴ ﻗﹸﺘﻞ ،ﻓﻘﺪ ﺭﻭﻯ ﺃﺑﻮ ﻗِﻼﺑﺔ )) :ﺃ ﱠﻥ ﻣﺴﻠﻢ
ﺍﻟﻨﺎﺱ ﰲ ﺻ
ﺤﺒﻪ ﺇﱃ ﻣﻜﺔ ،ﻗﺎﻝ :ﻓﻘﺎﻝ ﱄ ـ ﻭﺫﻛﺮ ﺍﻟﻔﺘﻨﺔ ـ :ﺇﻧﻲ ﺃﲪ ﺪ ﺍﷲ ﺇﻟﻴﻚ ﺃﻧﻲ ﻟﹶﻢ ﺃ ﺭ ِﻡ ﻓﻴﻬﺎ
ﺻِ
ﺑ ﻦ ﻳﺴﺎﺭ
ﺑﺴﻬﻢٍ ،ﻭﱂ ﺃﻃﻌﻦ ﻓﻴﻬﺎ ﺑﺮﻣﺢٍ ،ﻭﻟﹶﻢ ﺃﺿﺮﺏ ﻓﻴﻬﺎ ﺑﺴﻴﻒٍ ،ﻗﺎﻝ :ﻗﻠﺖ ﻟﻪ :ﻳﺎ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ! ﻓﻜﻴﻒ ِﺑﻤﻦ
ﻒ ﺇﻻﱠ ﻭﻫﻮ ﻋﻠﻰ
ﺭﺁﻙ ﻭﺍﻗﻔﹰﺎ ﰲ ﺍﻟﺼﻒ ،ﻓﻘﺎﻝ) :ﻫﺬﺍ ﻣﺴﻠ ﻢ ﺑ ﻦ ﻳﺴﺎﺭ ،ﻭﺍﷲ! ﻣﺎ ﻭﻗﻒ ﻫﺬﺍ ﺍﳌﻮﻗ
ﺍﳊﻖ ،(ﻓﺘﻘﺪﻡ ﻓﻘﺎﺗﻞ ﺣﱴ ﻗﹸﺘﻞ؟!
)(2
. ﺖ ﻟﻪ ﺷﻴﺌﹰﺎ!! ((
ﺖ ﺃﻧﻲ ﱂ ﺃﻛﻦ ﻗﻠ
ﻗﺎﻝ :ﻓﺒﻜﻰ ﻭﺑﻜﻰ ﺣﱴ ﺗﻤﻨﻴ
ﺖ ﻓﻴﻬﺎ!! ((.
ﺽ ﺍﻧﺸﻘﱠﺖ ﻓﺪﺧﻠ
ﺕ ﺃ ﱠﻥ ﺍﻷﺭ
ﻭﰲ ﺭﻭﺍﻳﺔ )) :ﻓﺒﻜﻰ ـ ﻭﺍﷲ! ـ ﺣﱴ ﻭﺩِﺩ
ﻫﺬﻩ ﻫﻲ ﺳﲑ ﹸﺓ ﺍﻟﺴﻠﻒ ،ﻭﺗﻠﻚ ﻫﻲ ﺗﻮﺑﺘﻬﻢ ،ﻓﺨﺬﻫﺎ ﲰﺤ ﹰﺔ ﻃﻴﺒﺔ ﺎ ﻧﻔﺴﻚ ،ﻭﺍﺣﺬﺭ ﻣﻦ ﺍﻟﺘﺄﻭﻳﻼﺕ
ﺍﻟﻔﺎﺳﺪﺓ ،ﻭﺍﻻﻋﺘﺬﺍﺭﺍﺕ ﺍﻟﺒﺎﺭﺩﺓ!
ﺐ ﹶﺃ ﻭ ﹶﺃﹾﻟﻘﹶﻰ ﺍﻟﺴ ﻤ ﻊ ﻭ ﻫ ﻮ ﺷﻬِﻴ ﺪ{ ]ﻕ .[37
ﻚ ﹶﻟ ِﺬ ﹾﻛﺮﻯ ِﻟﻤﻦ ﻛﹶﺎ ﹶﻥ ﹶﻟ ﻪ ﹶﻗ ﹾﻠ
}ِﺇﻥﱠ ﻓِﻲ ﹶﺫِﻟ
******
ﺍﻟﻨﺘﻴﺠﺔ ﺍﻟﺮﺍﺑﻌﺔ :ﺍﻟﻀﺮﻭﺭﺓ ﺇﱃ ﺍﻟﻌﻠﻢ ﻭﺃﻫﻠﻪ
ﻛﻤﺎ ﺃﺗﻘﺪﻡ ﺑﺎﻟﻨﺼﺢ ﻟﻠﺠﻤﻴﻊ ﺑﺄﻥ ﻳﺘﻌﻠﱠﻤﻮﺍ ﺩﻳ ﻦ ﺍﷲ ﻋ ﺰ ﻭﺟﻞﱠ ،ﻭﺃﻥ ﳚﺘﻬﺪﻭﺍ ﻟﺘﻜﻮﻳﻦ ﻋﻠﻤﺎﺀ ﻟﺒﻠﺪﻫﻢ؛
ﻓﺈ ﱠﻥ ﲨﻴﻊ ﺑﻼﺩ ﺍﳌﺴﻠﻤﲔ ﲝﺎﺟﺔ ﺇﱃ ﻋﻠﻤﺎﺀ ﺭﺑﺎﻧﻴﲔ.
) (1ﺭﻭﺍﻩ ﺍﻟﻔﺴﻮﻱ ﰲ ﺍﳌﻌﺮﻓﺔ ﻭﺍﻟﺘﺎﺭﻳﺦ ) ،(86/2ﻭﺍﺑﻦ ﻋﺴﺎﻛﺮ ﺃﻳﻀﹰﺎ ) (146/58ﺑﺴﻨﺪ ﺻﺤﻴﺢ.
) (2ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﻜﺒﲑ ) ،(302/2ﻭﺍﻟﻔﺴﻮﻱ ﰲ ﺍﳌﻌﺮﻓﺔ ﻭﺍﻟﺘﺎﺭﻳﺦ ) 86/2ـ ،(87ﻭﺍﺑﻦ ﺳﻌﺪ ﰲ ﺍﻟﻄﺒﻘﺎﺕ
) ،(188/7ﻭﺍﺑﻦ ﻋﺴﺎﻛﺮ ﰲ ﺗﺎﺭﳜﻪ ) 146/58ـ (147ﺑﺴﻨﺪ ﺻﺤﻴﺢ.
ﺐ ﻣﺘﺪﻳﻦ ،ﻟﻜﻨﻪ ﺃﺿﺤﻰ ـ ﺑﻌﺪ
ﺝ ﺑﻼﺩ ﺍﷲ ﺇﻟﻴﻬﻢ ،ﻓﻘﺪ ﺃﻗﻔﺮﺕ ﺃﺭﺿﻬﺎ ﻣﻨﻬﻢ ،ﻭﺍﻟﺸﻌ
ﻭﺍﳉﺰﺍﺋﺮ ﺃﺣﻮ
ﲨﻌﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ ﺍﳉﺰﺍﺋﺮﻳﲔ ـ ﻛﻐﻨﻢ ﺑﻼ ﺭﺍﻉٍ ،ﻓﻠﺬﻟﻚ ﺍﺳﺘﺨﻔﱠﻪ ﻛ ﱡﻞ ﺩﺍﻉٍ ،ﻛﻤﺎ ﻗﻴﻞ:
ﻑ ﺍﳍﻮﻯ ﻓﺼﺎﺩﻑ ﻗﻠﺒﹰﺎ ﺧﺎﻟﻴﹰﺎ ﻓﺘﻤﻜﱠﻨﺎ
ﺃﺗﺎﱐ ﻫﻮﺍﻫﺎ ﻗﺒﻞ ﺃﻥ ﺃﻋﺮ
ﻓﺄﺩﺭِﻛﻮﺍ ﹸﺃ ﻣﺘﻜﻢ ﺑﺼﻨﺎﻋ ِﺔ ﻋﻠﻤﺎﺀ ﳛﻤﻴﻜﻢ ﻢ ﺍﷲ ،ﻗﺒﻞ ﺃﻥ ﻳﺪﺍﳘﻜﻢ ﻣﺎ ﻫﻮ ﺷ ﺮ ﻣﻦ ﻫﺬﻩ ﺍﻟﺪﻭﺍﻫﻲ،
ﻭﺗﻐﺸﺎﻛﻢ ﺣﲑ ﹲﺓ ﻟﻴﺲ ﳍﺎ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﻛﺎﺷﻔﺔ!!
ﻭﺍﻧﺘﺨﺒﻮﺍ ﻟﹶﻬﺎ ﻣﻦ ﺃﺑﻨﺎﺋﻜﻢ ﺃﻭﻗﺪﻫﻢ ﻗﺮﳛﺔ ،ﻭﺃﺑﺮﻫﻢ ﻧﺼﻴﺤﺔ ،ﻭﺃﺳﺪﻫﻢ ﻧﻈﺮﺍﹰ ،ﻭﺃﻭﻓﺮﻫﻢ ﺫﻛﺎﺀً،
ﻭﺃﻏﺰﺭﻫﻢ ﺣﻔﻈﺎﹰ ،ﻭﺃﺯﻛﺎﻫﻢ ﺯﻛﺎ ًﺀ.
ﻉ ﻣﻌﺎﻧﺪٍ ،ﻭﺣﻔﻈﹰﺎ ﻣﻦ ﻛ ﱢﻞ ﺷﻴﻄﺎﻥ ﻣﺎﺭِﺩ!
ﻭﻣﺎ ﻭﺟﺪ ﺍﻟﻌﻠﻤﺎﺀ ﺇ ﱠﻻ ﻛﺎﻧﻮﺍ ﻟﻘﻮﻣﻬﻢ ﺃﻣﻨ ﹰﺔ ﻣﻦ ﻛ ﱢﻞ ﻣﺒﺘ ِﺪ ٍ
ﻱ ﻣﻦ ﺭﺃﻱ ﺖ ﻗﺪ ﺷ ﻐ ﹶﻔﻨِﻲ ﺭﺃ
ﺼ ﹶﺔ ﺍﻵﺗﻴﺔ :ﻓﻌﻦ ﻳﺰﻳﺪ ﺍﻟﻔﻘﲑ ﻗﺎﻝ )) :ﻛﻨ
ﻭﺃﺭﺟﻮ ﺃﻥ ﺗﺘﺄﻣﻠﻮﺍ ﻫﺬﻩ ﺍﻟﻘ
)(2 )(1
ﺝ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ،ﻗﺎﻝ :ﻓﻤﺮﺭﻧﺎ ﺍﳋﻮﺍﺭﺝ ،ﻓﺨﺮﺟﻨﺎ ﰲ ﻋِﺼﺎﺑ ٍﺔ ﺫﻭﻱ ﻋﺪﺩ ﻧﺮﻳﺪ ﺃﻥ ﻧﺤﺞ ،ﰒﱠ ﳔﺮ
ﺲ ﺇﱃ ﺳﺎﺭﻳ ٍﺔ ـ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ،ﻗﺎﻝ: ﻋﻠﻰ ﺍﳌﺪﻳﻨﺔ ﻓﺈﺫﺍ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﻳﺤﺪﺙ ﺍﻟﻘﻮ ﻡ ـ ﺟﺎﻟ
)(3
ﺐ ﺭﺳﻮﻝ ﺍﷲ! ﻣﺎ ﻫﺬﺍ ﺍﻟﺬﻱ ﺗﺤﺪﺛﻮﻥ؟ ﻭﺍﷲ
ﺖ ﻟﻪ :ﻳﺎ ﺻﺎﺣ ﻓﺈﺫﺍ ﻫﻮ ﻗﺪ ﺫﻛﺮ ﺍﳉﻬﻨﻤﻴﲔ ،ﻗﺎﻝ :ﻓﻘﻠ
ﺨ ﺮﺟﻮﺍ ِﻣ ﻦ
ﻚ ﻣﻦ ﺗ ﺪ ِﺧ ِﻞ ﺍﻟﻨﺎ ﺭ ﹶﻓ ﹶﻘ ﺪ ﹶﺃ ﺧ ﺰﻳﺘ ﻪ{ ]ﺁﻝ ﻋﻤﺮﺍﻥ ،[192ﻭ} ﹸﻛﻠﱠﻤﺎ ﹶﺃﺭﺍﺩﻭﺍ ﺃﹶﻥ ﻳ
ﻳﻘﻮﻝِ} :ﺇﻧ
ﺍﻟﻨﺎ ِﺭ ﹸﺃﻋِﻴﺪﻭﺍ ﻓِﻴﻬﺎ{ ]ﺍﻟﺴﺠﺪﺓ ،[30ﻓﻤﺎ ﻫﺬﺍ ﺍﻟﺬﻱ ﺗﻘﻮﻟﻮﻥ؟
ﺖ :ﻧﻌﻢ!
ﻗﺎﻝ :ﻓﻘﺎﻝ :ﺃﺗﻘﺮﹸﺃ ﺍﻟﻘﺮﺁﻥﹶ؟ ﻗﻠ
ﺖ :ﻧﻌﻢ!
ﺖ ﺑِﻤﻘﺎﻡ ﳏﻤﺪ ،ﻳﻌﲏ ﺍﻟﺬﻱ ﻳﺒﻌﺜﻪ ﻓﻴﻪ؟ ﻗﻠ
ﻗﺎﻝ :ﻓﻬﻞ ﲰﻌ
)(4
ﷲ ﺑﻪ ﻣﻦ ﻳﺨﺮﺝ . ﻗﺎﻝ :ﻓﺈﻧﻪ ﻣﻘﺎﻡ ﳏﻤﺪ ﺍﶈﻤﻮﺩ ﺍﻟﺬﻱ ﻳﺨﺮﺝ ﺍ ُ
ﺖ ﻭﺿ ﻊ ﺍﻟﺼﺮﺍﻁ ﻭﻣ ﺮ ﺍﻟﻨﺎﺱ ﻋﻠﻴﻪ ،ﻗﺎﻝ :ﻭﺃﺧﺎﻑ ﺃﻥ ﻻ ﺃﻛﻮﻥ ﺃﺣﻔﻆ ﺫﺍﻙ.
ﻗﺎﻝ :ﱠﰒ ﻧﻌ
ﻗﺎﻝ :ﻏﲑ ﺃﻧﻪ ﻗﺪ ﺯﻋﻢ ﺃ ﱠﻥ ﻗﻮﻣﹰﺎ ﻳﺨﺮﺟﻮﻥ ﻣﻦ ﺍﻟﻨﺎﺭ ﺑﻌﺪ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻓﻴﻬﺎ ،ﻗﺎﻝ :ﻳﻌﲏ ﻓﻴﺨﺮﺟﻮﻥ
ﻛﺄﻧﻬﻢ ﻋﻴﺪﺍﻥ ﺍﻟﺴﻤﺎﺳﻢ ،ﻗﺎﻝ :ﻓﻴﺪﺧﻠﻮﻥ ﺮﹰﺍ ﻣﻦ ﺃﺎﺭ ﺍﳉﻨﺔ ﻓﻴﻐﺘﺴﻠﻮﻥ ﻓﻴﻪ ،ﻓﻴﺨﺮﺟﻮﻥ ﻛﺄﻧﻬﻢ
ﺍﻟﻘﺮﺍﻃﻴﺲ.
) (1ﻳﺮﻳﺪ ﻗﻮﻟﹶﻬﻢ ﺑﺘﺨﻠﻴﺪ ﺻﺎﺣﺐ ﺍﻟﻜﺒﲑﺓ ﰲ ﺍﻟﻨﺎﺭ.
) (2ﻭﰲ ﻫﺬﺍ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃ ﱠﻥ ﺍﺳﺘﻐﻼﻝ ﻣﻮﺍﺳﻢ ﺍﻟﻌﺒﺎﺩﺓ ﳌﺂﺭﺏ ﺣﺰﺑﻴﺔ ﺳﻨ ﹲﺔ ﻗﺪﳝﺔ ﺑﺪﻋﻴﺔ ،ﲢﺖ ﺳﺘﺎﺭ ﺃ ﱠﻥ ﺍﳊ ﺞ ﻣﺆﲤ ﺮ ﻋﺎﳌ ﻲ! ﺃﻱ:
ﺿﺤﺖ ـ ﻋﻨﺪ ﺃﻧﻬﻢ ﻻ ﻳﻬﻤﻬﻢ ﺃﻥ ﻳﻌﺒﺪﻭﺍ ﺍﷲ ﺑﻘﺪﺭ ﻣﺎ ﻳﻬﻤﻬﻢ ﺃﻥ ﻳﺒﺜﱡﻮﺍ ﺑﺪﻋﻬﻢ ،ﻻ ﺳﻴﻤﺎ ﻣﺎ ﻛﺎﻥ ﻣﻨﻬﺎ ﺳﻴﺎﺳﻴﺎ!! ﻭﻟﺬﻟﻚ ﺃ
ﻚ ﻋﻨﻪ ﰲ ﻛ ﱢﻞ ﺳﻨﺔ ،ﻭﺍﷲ ﺍﳌﺴﺘﻌﺎﻥ! ﻗﻮﻡ ـ ﻣﻦ ﺃﺭﻛﺎﻥ ﺍﳊ ﺞ ﺍﻟﱵ ﻻ ﺗﻨﻔ
ﺝ ﻳﻨﻜﺮﻭﻥ ﺫﻟﻚ.
) (3ﺃﻱ :ﺍﻟﺬﻳﻦ ﳜﺮﺟﻮﻥ ﻣﻦ ﺍﻟﻨﺎﺭ ،ﻭﺍﳋﻮﺍﺭ
) (4ﻳﺮﻳﺪ ﺍﻟﺬﻳﻦ ﻳﺨﺮﺟﻬﻢ ﺍﷲ ﻣﻦ ﺍﻟﻨﺎﺭ ﺑﺸﻔﺎﻋﺔ ﺍﻟﺮﺳﻮﻝ .
ﺏ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ؟!
ﻓﺮﺟﻌﻨﺎ ،ﻗﻠﻨﺎ :ﻭﻳﺤﻜﻢ! ﹶﺃﺗﺮ ﻭ ﹶﻥ ﺍﻟﺸﻴ ﺦ ﻳﻜ ِﺬ
)(1
. ﲑ ﺭﺟﻞ ﻭﺍﺣﺪ (( ،ﺃﻭ ﻛﻤﺎ ﻗﺎﻝ ﺃﺑﻮ ﻧﻌﻴﻢ
ﻓﺮﺟﻌﻨﺎ ،ﻓﻼ ـ ﻭﺍﷲ! ـ ﻣﺎ ﺧﺮﺝ ﻣﻨﺎ ﻏ
ﲔ ﻣﻦ ﺷ ﺮ ﺍﳋﻮﺍﺭﺝ ﻳﻮﻣﺌ ٍﺬ ﺑِﻤﺎ
ﻭﺍﻟﺸﺎﻫ ﺪ ﻣﻦ ﺍﻟﻘﺼﺔ ﻇﺎﻫ ﺮ ﻣﻦ ﻓﻘﺮﺗﻪ ﺍﻷﺧﲑﺓ؛ ﺇﺫ ﻋﺼﻢ ﺍﷲ ﺍﳌﺴﻠﻤ
ﺑﺜﱠﻪ ﺟﺎﺑ ﺮ ﻣﻦ ﻋﻠ ٍﻢ ﻭﺭِﺛﻪ ﻣﻦ ﺭﺳﻮﻝ ﺍﷲ .
ﻭﻳﻨﺒﻐﻲ ﺍﻟﺘﻨﺒﻪ ﻫﻨﺎ ﺇﱃ ﺃﺛﺮ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺼﺤﻴﺤﺔ ﰲ ﺗﺜﺒﻴﺖ ﺍﳊ ﻖ ﻭﺭ ﺩ ﺍﻟﺒﺎﻃﻞ ،ﻣﻊ ﺫﻟﻚ ﻓﻘﺪ ﻃﺎﺏ ﻟﻘﻮ ٍﻡ
ﺩﻋﻮﹲﺓ ﻣﻊ ﺍﻹﻋﺮﺍﺽ ﻋﻨﻬﺎ ﺍﺳﺘﻬﺎﻧﺔ ﺑﺄﺛﺮﻫﺎ ،ﻭﺍﷲ ﻳﻬﺪﻱ ﻣﻦ ﻳﺸﺎﺀ ﺇﱃ ﺻﺮﺍﻁ ﻣﺴﺘﻘﻴﻢ.
ﺴﺪ ،ﻣﺎ ﺣ ﱠﻞ ﺑﻪ
ﻭﻭﺍﻗ ﻊ ﺍﳉﺰﺍﺋﺮ ﻣﺨﻮﻑ ،ﻭﻟﻮ ﺯﺍﻟﺖ ﻋﻨﻪ ﺍﻟﻔﺘﻨﺔ ﺍﻵﻥ؛ ﻓﺈ ﱠﻥ ﺑﻼﺩﹰﺍ ﺑﻼ ﻋﻠﻤﺎﺀ ﺛﻐ ﺮ ﻻ ﻳ
ﻱ ﺇ ﱠﻻ ﺗﻮﻃﱠﻦ ،ﻭﰲ ﻣﺜﻞ ﻫﺬﻩ ﺍﺘﻤﻌﺎﺕ ﺍﻟﱪﻳﺌﺔ ﺗﻌﻴﺶ ﺍﻷﻭﺑِﺌ ﹸﺔ.
ﻋﺪ ﻭ ﻓﻜﺮ
ﺐ ﻭﺍﳍﻨﺪﺳﺔ ﻭﺍﻟﺮﻳﺎﺿﻴﺎﺕ ﻭﻣﺎ ﺇﻟﻴﻬﺎ ،ﻭﺍﳊﻤﺪ ﷲ.
ﻭﻫﺬﺍ ﺍﻟﺒﻠﺪ ﻗﺪ ﺃﻏﻨﺎﻩ ﺍﷲ ﻋ ﺰ ﻭﺟ ﱠﻞ ﺑﻌﻠﻤﺎﺀ ﰲ ﺍﻟﻄ
ﻛﻤﺎ ﺃﻏﻨﺎﻩ ﺍﷲ ﺑـ )ﻓﻘﻬﺎﺀ ﺍﻟﻮﺍﻗﻊ!( ،ﺃﻋﲏ ﺍﻟﺬﻳﻦ ﻳﺴﺘﻬﻮﻳﻬﻢ ﻣﻄﺎﺭﺩﺓ ﺍﻹﺫﺍﻋﺎﺕ ﻭﺍﳉﺮﺍﺋﺪ ،ﻭﺍﻷﻣﺮ
ﷲ.
ﻟﻜﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺬﻳﻦ ﺃﻋﲏ ﻫﻢ ﻃِﺮﺍ ﺯ ﻧ ﺪ ﺭ ﻓﺄﹶﻧ ﹶﺬ ﺭ!
)(2
! ﻟﺬﻟﻚ ﺃﻗﻮﻝ :ﻋﻠﻤﺎﺀ ﻻ ﻣﻔﻜﱢﺮﻳﻦ! ﻭﻓﻘﻬﺎﺀ ﻻ ﻣﺘﻔﻘﱢﻬﺔ ﻣ ﺰﻭﺭﻳﻦ! ﻭﳎﺘﻬﺪﻳﻦ ﻻ )ﺩﻋﺎﺓ(
ﻋﻠﻰ ﻣﻮﺍﺋﺪ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﺗﺮﺑﻮﺍ ،ﻭﻣِﻦ ﻣﻌﺘﻘﹶﺪ ﺍﻟﺴﻠﻒ ﻧﻬﻠﻮﺍ ﺣﺘﻰ ﺍﺭﺗ ﻮﻭﺍ.
*****
ﺍﻟﻨﺘﻴﺠﺔ ﺍﳋﺎﻣﺴﺔ :ﺍﳌﹸﻌﺮِﺿﻮﻥ ﻋﻦ ﺍﳍﺪﻱ ﺍﻟﻨﺒﻮﻱ
ﻻ ﻳﺠﻨﻮﻥ ﺇﻻﱠ ﺍﳋﻴﺒﺔ
ﻀﱢﻠ ﻊ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻳﺴﺘﻔﻴﺪ ﺃﻭ ﱠﻝ ﻣﺎ ﻳﺴﺘﻔﻴﺪ ﻣﻦ ﺳﲑﺓ ﺍﻟﺮﺳﻮﻝ ﰲ ﳎﺎﻫﺪﺓ ﺍﻟﺒﺎﻃﻞ؛
ﺇ ﱠﻥ ﺍﳌﺘ
ﱯ ﺇ ﱠﻻ ﻧﺘ ﺞ ﻋﻦ ﺫﻟﻚ ﺍﻟ ﱢﺬﻟﱠﺔ ﻭﺍ ﹶﳍﻮﺍﻥ ،ﻛﻤﺎ
ﻱ ﺍﻟﻨ
ﻒ ﻫﺪ
ﺣﱴ ﻳﺮﺳ ﺦ ﰲ ﺍﻟﻘﻠﺐ ﺃ ﱠﻥ ﻣﺎ ﻣﻦ ﲨﺎﻋ ٍﺔ ﺗﺨﺎﻟ
) (1ﺭﻭﺍﻩ ﻣﺴﻠﻢ ).(191
ﺡ )ﺍﳊﺮﻛﻲ( ﻻ ﺍﻟﺸﺮﻋﻲ ،ﻭﻣﺎ ﺑﻴﻨﻬﻤﺎ ﻛﻤﺎ ﺑﲔ ﺍﻟﻌﺎﻟِﻢ ﺍﺘﻬِﺪ ﻗﺪﳝﹰﺎ ﻭ)ﺍﻟﺪﺍﻋﻴﺔ!( ﺍﻟﻴﻮﻡ!
) (2ﺃﻋﲏ ﺑﻠﻔﻆ )ﺍﻟﺪﻋﺎﺓ( ﻫﻨﺎ ﺍﻻﺻﻄﻼ
)(1
. ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ )) :ﺟﻌﻞ ﺍﻟﺬﱢﻟﱠ ﹸﺔ ﻭﺍﻟﺼﻐﺎ ﺭ ﻋﻦ ﻣﻦ ﺧﺎﻟﻒ ﺃﻣﺮﻱ ((
ﻭﻣﺎ ﻳﻌﻴﺸﻪ ﻛﺜ ﲑ ﻣﻦ ﺍﳉﻤﺎﻋﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﻟﻴﺲ ﺍﺑﺘﻼ ًﺀ ﺑ ﹶﻘﺪﺭ ﻣﺎ ﻫﻮ ﻋﻘﻮﺑﺔ ﻣﻦ ﺍﷲ؛ ﻷ ﱠﻥ ﺍﻻﺑﺘﻼ َﺀ
ﻳﻌﻘﺒﻪ ﺍﻟﻨﺼﺮ ﻛﻤﺎ ﻫﻮ ﻣﻌﻠﻮﻡ ،ﻓﺄﻳﻦ ﺍﻧﺘﺼﺎ ﺭ ﺍﳊ ﻖ ﻋﻨﺪ ﻫﺆﻻﺀ ،ﻭﻗﺪ ﺷﻮﻫﺖ ﺻﻮﺭﺗﻪ ﺑﺴﺒﺒﻬﻢ؟!
ﻭﻫﺬﻩ ﻧﺘﻴﺠ ﹲﺔ ﺣﺘﻤﻴ ﹲﺔ ﻟﻠﻤﺨﺎﻟﻔﺔ ،ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﻠﻴﺴﺖ ﺍﻟﻌﱪﺓ ﰲ ﺗﻜﺜﻴﻒ ﺍﻟﻨﺸﺎﻁ ﻭﺍﻟﺘﻈﺎﻫﺮ ﺑﺎﻟﻐﲑﺓ ﻋﻠﻰ
ﺐ
ﱯ ﺍﻟﺬﻱ ﻗﺎﻝ )) :ﻣﻦ ﺭ ِﻏ
ﺍﻟﺪﻳﻦ ﰲ ﻟﻴﻞٍ ﻣﻦ ﻇﻠﻤﺎﺕ ﺍﳌﺨﺎﻟﻔﺎﺕ ،ﻭﻟﻜﻦ ﺍﻟﻌﱪﺓ ﰲ ﺇﺻﺎﺑﺔ ﻃﺮﻳﻖ ﺍﻟﻨ
)(2
ﻋﻦ ﺳﻨﺘِﻲ ﻓﻠﻴﺲ ﻣﻨﻲ (( ،ﻭﺍﷲ ﺍﳌﺴﺘﻌﺎﻥ.
ﻫﺬﺍ ،ﻭﻗﺪ ﲨﻌﺖ ﻫﺬﻩ ﺍﻟﻨﺨﺒﺔ ﺍﻟﻄﻴﺒﺔ ﻣﻦ ﺃﻗﺎﻭﻳﻞ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺍﳌﻌﺘﺒﺮﻳﻦ؛ ﺣﻔﻈﹰﺎ ﻟﺪِﻳﻦ ﺍﳌﺴﻠﻤﲔ ﻭﺻﻴﺎﻧ ﹰﺔ
ﻷﻋﺮﺍﺿﻬﻢ ،ﻭﺣﻔﺎﻇﹰﺎ ﻋﻠﻰ ﺃﻣﻮﺍﳍﻢ ،ﻭﺣﻘﻨﹰﺎ ﻟﺪﻣﺎﺋﻬﻢ ،ﻭﺍﷲ ﻣﻦ ﻭﺭﺍﺀ ﺍﻟﻘﺼﺪ ﻭﻫﻮ ﻳﻬﺪﻱ ﺍﻟﺴﺒﻴﻞ.
) (1ﺭﻭﺍﻩ ﺃﲪﺪ ) ،(50/2ﻭﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ) ،(322/5ﻭﻏﲑﳘﺎ ،ﻭﻫﻮ ﺣﺴﻦ.
) (2ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ) ،(5063ﻭﻣﺴﻠﻢ ).(1401
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