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- 3. ﻃﺒﻘﺎ ﻟﻘﻮﺍﻧﲔ ﺍﳌﻠﻜﻴﺔ ﺍﻟﻔﻜﺮﻳﺔ
א א א
. אא
א
)ﻋـﱪ ﺍﻻﻧﱰﻧـﺖ ﺃﻭ א אא
ﻟﻠﻤﻜﺘﺒــﺎﺕ ﺍﻻﻟﻜﱰﻭﻧﻴــﺔ ﺃﻭ ﺍﻷﻗــﺮﺍﺹ ﺍﳌﺪﳎــﺔ ﺃﻭ ﺍﻯ
א ﻭﺳﻴﻠﺔ ﺃﺧﺮﻯ (
א א .
. א א
- 4.
ﺘﺼﺩﻴﺭ ............................................................................................................... - ٤ -
ﺇﻫـﺩﺍﺀ ............................................................................................................... - ٦ -
ﺍﻟﺒﺎﺏ ﺍﻷﻭل ﺤﺭﻴﺔ ﺍﻟﻔﻜﺭ ﻭﺍﻻﻋﺘﻘﺎﺩ ﻓﻲ ﺍﻹﺴﻼﻡ ......................................................................... - ٧ -
ﻤﻘﺩﻤﺔ ................................................................................................................ - ٨ -
-١- ﺸﻭﺍﻫﺩ ﺤﺭﻴﺔ ﺍﻟﻔﻜﺭ ﻭﺍﻟﻌﻘﻴﺩﺓ ﻤﻥ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ.................................................................... - ٩ -
-٢- ﺸﻭﺍﻫﺩ ﺤﺭﻴﺔ ﺍﻟﻔﻜﺭ ﻤﻥ ﺴﻨﺔ ﺍﻟﺭﺴﻭل ﻭﻋﻤﻠﻪ .................................................................... - ٤١ -
-٣- ﻗﻀ ﺔ ﺍﻟﺭﺩﺓ ﺃﻴﺎﻡ ﺃﺒﻲ ﺒﻜﺭ ...................................................................................... - ٢٢ -
ﻴ
-٤- ﺸﻭﺍﻫﺩ ﺤﺭﻴﺔ ﺍﻟﻔﻜﺭ ﻤﻥ ﻋﻤل ﻭﻤﻭﺍﻗﻑ ﺍﻟﺼﺤﺎﺒﺔ ................................................................ - ٣٢ -
-٥- ﻗﻀﻴﺔ ﺍﻟﺭﺩﺓ ﺼﻨﺎﻋﺔ ﻓﻘﻬﻴﺔ ..................................................................................... - ٥٢ -
ﺨﺎﺘﻤﺔ ﻤﺎﺫﺍ ﻴﺘﺭﺘﺏ ﻋﻠﻰ ﺤﺭﻴﺔ ﺍﻻﻋﺘﻘﺎﺩ ............................................................................... - ٨٢ -
ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻨﻲ ﺘﺤﻔﻅﺎﺕ ﺒﻌﺽ ﺍﻟﻤﻔﻜﺭﻴﻥ ﺍﻹﺴﻼﻤﻴﻴﻥ ﻋﻠﻰ ﺤﺭﻴﺔ ﺍﻻﻋﺘﻘﺎﺩ ................................................. - ٠٣ -
ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺙ ﻭﺠﻬﺔ ﻨﻅﺭ ﺍﻟﺩﻜﺘﻭﺭ ﻤﺤﻤﺩ ﺴﻠﻴﻡ ﺍﻟﻌ ﺍ ﻋﻥ ﺍﻟﺭﺩﺓ.......................................................... - ٣٤ -
ﻭ
ﺘﻌﻘﻴﺏ .............................................................................................................. - ٢٦ -
ﺍﻟﺒﺎﺏ ﺍﻟﺭﺍﺒﻊ ﻜﺘﺎﺏ )ﻻ ﺇﻜﺭﺍﻩ ﻓﻲ ﺍﻟﺩﻴﻥ( ﻟﻠﺩﻜﺘﻭﺭ ﻁﻪ ﺠﺎﺒﺭ ﺍﻟﻌﻠﻭﺍﻨﻲ.................................................... - ٤٦ -
ﺨﺎﺘﻤﺔ ﺍﻟﺨﻭﺍﺘﻴﻡ ...................................................................................................... - ٦٧ -
ﻤﻠﺤﻕ ١: ﻋﻥ ﺩﻋﻭﺓ ﺍﻹﺤﻴﺎﺀ ﺍﻹﺴﻼﻤﻲ "ﺇﻴﻤﺎﻨﻨﺎ" ....................................................................... - ٩٧ -
ﻤﻠﺤﻕ ٢: ﻤﻨﺸﻭﺭﺍﺕ ﺩﻋﻭﺓ ﺍﻹﺤﻴﺎﺀ ﻭﻤﺭﺍﺠﻌﻬﺎ ........................................................................ - ٩٨ -
ﻤﻠﺤﻕ ٣: ﻋﻥ ﺠﻤﺎل ﺍﻟﺒﻨﺎ ............................................................................................ - ٢٩ -
-٣-
- 5. ﺒﺴـﻡ ﺍﷲ ﺍﻟـﺫﻱ
ﻻ ﻨﻌﺒﺩ ﺇﻟ ﺎ ﺴﻭﺍﻩ
ﻬ
ﺘﺼﺩﻴﺭ
ﻨﻴﺕ ﻋﻨﺎﻴﺔ ﺨﺎﺼﺔ ﺒﻤﻭﻀﻭﻉ ﺤﺩ ﺍﻟﺭﺩﺓ؛ ﻷﻨﻪ ﻴﺘﻨﺎﻓﻰ ﻤﻊ ﻤﺒﺩﺃ ﻋﺯﻴﺯ ﻋﻠﻲ، ﺁﻤﻨﺕ ﺒﻪ ﻤﻨﺫ ﺍﻟﺸﺒﺎﺏ، ﻭﻜل ﻴـﻭﻡ
ﹰ ﻋ ﹸ
ﻴﻤﻀﻲ ﻜﺎﻥ ﺇﻴﻤﺎﻨﻲ ﺒﻪ ﻴﺯﺩﺍﺩ ﻭﻴﺘﺄﻜﺩ – ﻫﺫﺍ ﺍﻟﻤﺒﺩﺃ ﻫﻭ ﺤﺭﻴﺔ ﺍﻟﻔﻜﺭ ﺤﺘﻰ ﺒﺕ ﺃﻋﺘﻘـﺩ ﺃﻨﻬـﺎ ﻟﻠﻤﺠﺘﻤـﻊ ﻜـﺎﻟﻬﻭﺍﺀ
ِ
ﻟﻺﻨﺴﺎﻥ؛ ﺇﺫﺍ ﺍﻤﺘﻨﻊ ﺍﻟﻬﻭﺍﺀ ﺍﺨﺘﻨﻕ ﺍﻹﻨﺴﺎﻥ، ﻭﺇﺫﺍ ﺍﻤﺘﻨﻌﺕ ﺍﻟﺤﺭﻴﺔ ﺍﺨﺘﻨﻕ ﺍﻟﻤﺠﺘﻤﻊ.
ﹸ
ﻭﻟﻠﻘﺎﺭﺉ ﺍﻟﻜﺭﻴﻡ ﺃﻥ ﻴﺘﺼﻭﺭ ﺍﻟﺼﺩﻤﺔ ﺍﻟﺘﻲ ﺍﻨﺘﺎﺒﺘﻨﻲ ﻭﺃﻨﺎ ﺃﻗﺭﺃ ﻓﻲ ﺠﺭﻴـﺩﺓ ﺍﻷﻫـﺭﺍﻡ )ﺍﻟﻌـﺩﺩ ﺍﻟﺼـﺎﺩﺭ ﻓـﻲ
٦/٨/٧٧٩١( ﻨﺒﺄ ﻋﻥ ﻤﻭﺍﻓﻘﺔ ﻤﺠﻠﺱ ﺍﻟﺩﻭﻟﺔ ﻋﻠﻰ ﻤﺸﺭﻭﻉ ﻗﺎﻨﻭﻥ ﺒﺈﻗﺎﻤﺔ ﺤﺩ ﺍﻟﺭﺩﺓ. ﻭﻴﻘﻀﻲ ﺍﻟﻘﺎﻨﻭﻥ – ﻜﻤﺎ ﻨﺸﺭﺘﻪ
ﺍﻷﻫﺭﺍﻡ - ﺒﺈﻋﺩﺍﻡ ﺍﻟﻤﺭﺘﺩ ﻋﻥ ﺍﻹﺴﻼﻡ ﻋﻤ ﺍ ﺒﻘﻭل ﺼﺭﻴﺢ ﺃﻭ ﺒﻔﻌل ﻗﻁﻌﻲ، ﻭﺍﻟﺴﺠﻥ ﻋﺸﺭ ﺴﻨﻭﺍﺕ ﻟﻤﻥ ﺍﺭﺘﺩ ﺃﻜﺜﺭ
ﺩ
ﻤﻥ ﻤﺭﺓ، ﻭﻋﻘﻭﺒﺎﺕ ﺭﺍﺩﻋﺔ ﺇﺫﺍ ﻭﻗﻌﺕ ﺍﻟﺭﺩﺓ ﻤﻥ ﻗﺎﺼﺭ )!( ﻭﺍﻟﺭﺩﺓ ﺘﺜﺒﺕ ﺒﺎﻹﻗﺭﺍﺭ ﻤﺭﺓ ﻭﺍﺤﺩﺓ ﺃﻭ ﺸﻬﺎﺩﺓ ﺭﺠﻠـﻴﻥ
ﻭﻤﻨﻊ ﺍﻟﻤﺭﺘﺩ ﻤﻥ ﺍﻟﺘﺼﺭﻑ ﻓﻲ ﺃﻤﻭﺍﻟﻪ، ﻭﻫﺫﻩ ﻫﻲ ﻋﻨﺎﻭﻴﻥ ﺍﻟﺨﺒﺭ، ﻭﻗﺩ ﺘﻀﻤﻨﺕ ﺍﻟﺘﻔﺎﺼﻴل ﺃﻨﻪ ﺇﺫﺍ ﻜﺎﻥ "ﺍﻟﺠـﺎﻨﻲ"
ﻋﻠﻰ ﺤﺩ ﺘﻌﺒﻴﺭ ﺍﻷﻫﺭﺍﻡ ﻗﺩ ﺃﺘﻡ ﺍﻟﺴﺎﺒﻌﺔ ﻭﻟﻡ ﻴﺘﻡ ﺍﻟﻌﺎﺸﺭﺓ؛ ﻓﻠﻠﻘﺎﻀﻲ ﺃﻥ ﻴﻭﺒﺨﻪ ﻓﻲ ﺍﻟﺠﻠﺴﺔ، ﺃﻭ ﻴﺄﻤﺭ ﺒﺘﺴﻠﻴﻤﻪ ﺇﻟـﻰ
ﺃﺤﺩ ﻭﺍﻟﺩﻴﻪ، ﺃﻭ ﺇﻟﻰ ﻭﻟﻲ ﻨﻔﺴﻪ، ﺃﻭ ﺒﺈﻴﺩﺍﻋﻪ ﺇﺤﺩﻯ ﻤﺅﺴﺴﺎﺕ ﺍﻟﺭﻋﺎﻴﺔ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺍﻟﺨﺎﺼﺔ ﺒﺎﻷﺤﺩﺍﺙ، ﻭﺇﺫﺍ ﻜﺎﻥ ﻗﺩ
ﺃﺘﻡ ﺍﻟﻌﺎﺸﺭﺓ ﻭﻟﻡ ﻴﺘﻡ ﺍﻟﺨﺎﻤﺴﺔ ﻋﺸﺭﺓ، ﻴﻌﺎﻗﺏ ﺒﻀﺭﺒﻪ ﺒﻌﺼﺎ ﺭﻓﻴﻌﺔ ﻤﻥ ﻋﺸﺭ ﺇﻟﻰ ﺨﻤﺴﻴﻥ ﻀﺭﺒﺔ ﺇﻟﺦ..
ﻭﻴﻨﺹ ﻤﺸﺭﻭﻉ ﺍﻟﻘﺎﻨﻭﻥ ﺒﺄﻥ ﻜل ﻤﻥ ﺤﺭﺽ ﻏﻴﺭﻩ ﻋﻠﻰ ﺍﺭﺘﻜﺎﺏ ﻤﺎ ﻴﻜﻭﻥ ﺠﺭﻴﻤﺔ ﺍﻟﺭﺩﺓ؛ ﻴﻌﺎﻗـﺏ ﺒﺎﻟﻌﻘﻭﺒـﺔ
ﱠ
ﺍﻟﻤﻘﺭﺭﺓ ﻟﻠﺸﺭﻴﻙ ﺇﺫﺍ ﻟﻡ ﻴﺘﺭﺘﺏ ﻋﻠﻰ ﻫﺫﺍ ﺍﻟﺘﺤﺭﻴﺽ ﺃﻱ ﺃﺜﺭ، ﻭﻴﻌﺎﻗﺏ ﺒﻨﻔﺱ ﺍﻟﻌﻘﻭﺒﺔ ﻋﻠـﻰ ﺍﻟﺘﺤـﺭﻴﺽ ﺍﻟﻤﺒـﻴﻥ
ﺒﺎﻟﻘﺎﻨﻭﻥ..
ﻭﻻ ﺘﺴﺭﻱ ﻋﻠﻰ ﺍﻟﺠﺭﻴﻤﺔ ﺍﻟﺤﺩﻴﺔ ﺍﻷﺤﻜﺎﻡ ﺍﻟﻤﻘﺭﺭﺓ ﻓﻲ ﻗﺎﻨﻭﻥ ﺍﻹﺠﺭﺍﺀﺍﺕ ﺍﻟﺠﻨﺎﺌﻴﺔ ﻓﻲ ﺸﺄﻥ ﺴـﻘﻭﻁ ﺍﻟﻌﻘﻭﺒـﺔ
ﺒﺎﻨﻘﻀﺎﺀ ﺍﻟﻤﺩﺓ، ﻭﻻ ﻴﺠﻭﺯ ﺇﺒﺩﺍل ﺍﻟﻌﻘﻭﺒﺔ ﺍﻟﺤﺩﻴﺔ ﻭﻻ ﺍﻟﻌﻔﻭ ﻋﻨﻬﺎ. ﻜﻤﺎ ﻴﺤﻅﺭ ﻋﻠﻰ ﺍﻟﻤﺘﻬﻡ ﺒﺎﻟﺭﺩﺓ ﺍﻟﺘﺼـﺭﻑ ﻓـﻲ
ﺃﻤﻭﺍﻟﻪ ﺃﻭ ﺇﺩﺍﺭﺘﻬﺎ، ﻭﻜل ﺘﺼﺭﻑ ﺃﻭ ﺍﻟﺘﺯﺍﻡ ﻴﺼﺩﺭ ﻤﻨﻪ ﺨﻼل ﻓﺘﺭﺓ ﺍﺘﻬﺎﻤﻪ، ﻴﻜﻭﻥ ﻤﻌﻠ ﹰﺎ ﻋﻠﻰ ﺍﻟﺒﺕ ﻓـﻲ ﺃﻤـﺭﻩ،
ﻘ
ﻭﺃﻭﺠﺒﺕ ﺍﻟﻤﺫﻜﺭﺓ ﺍﻟﺘﻔﺴﻴﺭﻴﺔ ﺍﻟﻤﻠﺤﻘﺔ ﺒﺎﻟﻘﺎﻨﻭﻥ ﺍﻋﺘﺒﺎﺭ ﺍﻟﻤﺴﻠﻤﻴﻥ ﺍﻟﺫﻴﻥ ﻴﻌﺘﻨﻘﻭﻥ ﺍﻟﺸﻴﻭﻋﻴﺔ ﻤﺭﺘﺩﻴﻥ".
ﻜﺎﻨﺕ ﺘﻠﻙ ﺼﺩﻤﺔ ﺩﻓﻌﺘﻨﻲ ﻓﻭ ﺍ ﻟﻜﺘﺎﺒﺔ ﺭﺴﺎﻟﺔ )ﺤﺭﻴﺔ ﺍﻻﻋﺘﻘﺎﺩ ﻓﻲ ﺍﻹﺴﻼﻡ( ﺍﻟﺘﻲ ﻗﻠﺕ ﻓﻴﻬﺎ ﺒﻌﺩ ﺇﻴﺭﺍﺩ ﺍﻟﻔﻘﺭﺍﺕ
ﺭ
ﺍﻟﺴﺎﺒﻘﺔ ﻋﻥ ﺍﻟﻘﺎﻨﻭﻥ:
ﺇﻥ ﻫﺫﺍ ﺍﻟﻘﺎﻨﻭﻥ ﺃﻤﺭ ﻻ ﻴﻜﺎﺩ ﻴﺼﺩﻕ!
ﻤﺎ ﻫﺫﺍ ﺃﻴﻬﺎ ﺍﻟﺴﺎﺩﺓ..
ﻫل ﺃﺼﺎﺒﺘﻜﻡ ﺠﻨﺔ؟ ﺃﺠﻤﺎﻋﺔ ﺘﻜﻔﻴﺭ ﺠﺩﻴﺩﺓ؟ ﻫل ﺘﺭﻴﺩﻭﻥ ﺃﻥ ﺘﻨﺼﺒﻭﺍ ﻤﺤﺭﻗﺔ، ﺃﻭ ﺃﻥ ﺘﺩﺨﻠﻭﺍ ﻓﻲ ﺍﻹﺴﻼﻡ ﺍﻟﺴﻤﺢ
ﹸ ِ
ﻤﺤﻜﻤﺔ ﺒﺎﺒﻭﻴﺔ ﻴﻀﻊ ﻗﺎﺩﺘﻬﺎ ﺍﻟﻌﻤﺎﺌﻡ!؟ "ﺃﺘﺭﻴﺩﻭﻥ ﺃﻥ ﺘﻬﺩﻭﺍ ﻤﻥ ﺃﻀل ﺍﷲ ﻭﻤﻥ ﻴﻀﻠل ﺍﷲ ﻓﻠﻥ ﺘﺠﺩ ﻟﻪ ﺴﺒﻴﻼ"؟
ﹰ
ﻭﻭﺍﺼﻠﺕ ﺍﻟﻜﺘﺎﺒﺔ ﻓﻲ ﺍﻟﺼﺤﻑ ﻭﺘﺄﻟﻴﻑ ﺜﻼﺜﺔ ﻜﺘﻴﺒﺎﺕ ﺃﺨﺭﻯ ﻋﻥ ﺍﻟﻤﻭﻀﻭﻉ.
-٤-
- 6. ﻭﻅﻬﺭ ﺃﻥ ﻋﺩ ﺍ ﻤﻥ ﺍﻟﺩﻭل ﺍﻹﺴﻼﻤﻴﺔ ﺘﺘﻀﻤﻥ ﺤﺩ ﺍﻟﺭﺩﺓ ﻓﻲ ﻗﻭﺍﻨﻴﻨﻬﺎ. ﺤﺘﻰ ﻭﺇﻥ ﻟﻡ ﺘﻌﻠﻥ ﻋﻥ ﺘﻁﺒﻴﻘﻬـﺎ. ﻭﻗـﺩ
ﺩ
ﺴﺎﺩ ﺃﺨﻴ ﺍ ﻟﻐﻁ ﻜﺒﻴﺭ ﻋﻨﺩﻤﺎ ﺍﺭﺘﺩ ﻤﻭﻅﻑ ﻤﻥ ﻤﻭﻅﻔﻲ ﻫﻴﺌﺎﺕ ﺍﻟﻤﻌﻭﻨﺔ ﺍﻟﺩﻭﻟﻴﺔ ﺍﻟﻌﺎﻤﻠﺔ ﻓﻲ ﺃﻓﻐﺎﻨﺴﺘﺎﻥ. ﻭﺤﺎﻜﻤﺘـﻪ
ﹲ ﺭ
ﺍﻟﺩﻭﻟﺔ ﻭﺃﺭﺍﺩﺕ ﺃﻥ ﺘﻁﺒﻕ ﻋﻠﻴﻪ ﺍﻟﺤﺩ، ﻭﻟﻜﻥ ﻫﻴﺌﺎﺕ ﺩﻭﻟﻴﺔ ﻋﺩﻴﺩﺓ ﺍﻋﺘﺭﻀـﺕ ﻭﻗـﺩﻤﺕ ﺍﺤﺘﺠﺎﺠـﺎﺕ، ﻭﺨﻠﺼـﺕ
ﺍﻟﺤﻜﻭﻤﺔ ﻤﻥ ﻫﺫﺍ ﺍﻟﻤﺄﺯﻕ ﺒﺈﻋﻼﻨﻬﺎ ﺃﻥ ﺍﻟﻤﺘﻬﻡ ﻤﺨﺘل ﻋﻘﻠ ﺎ ﻭﻻ ﻴﺤﺎﺴﺏ ﻓﻲ ﻋﻤﻠﻪ ﻭﻓﻜﺭﻩ ﻭﺃﻁﻠﻘﺕ ﺴﺭﺍﺤﻪ. ﻭﻜﺎﻨﺕ
ﻴ
ﺇﻴﻁﺎﻟﻴﺎ ﻗﺩ ﻋﺭﻀﺕ ﻋﻠﻴﻪ ﺍﻟﻠﺠﻭﺀ ﺍﻟﺴﻴﺎﺴﻲ..
ﻭﻤﻌﻨﻰ ﻫﺫﺍ ﺃﻥ ﺍﻟﺭﺩﺓ ﻻ ﺘﺯﺍل ﻤﺘﺄﺼﻠﺔ ﻓﻲ ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ، ﻭﻤﺘﻌﻤﻘﺔ ﻓﻲ ﺃﺫﻫﺎﻥ ﻤﻌﻅﻡ ﺍﻟﻤﺴﻠﻤﻴﻥ ﺍﻟﻤﻌﺎﺼﺭﻴﻥ،
ﻭﺃﻨﻬﻡ ﻴﺘﻤﺴﻜﻭﻥ ﺒﻬﺎ ﻜﻤﺎ ﻟﻭ ﻜﺎﻨﺕ ﻤﻥ ﻤﻔﺎﺨﺭ ﺍﻹﺴﻼﻡ، ﻭﻤﻥ ﺍﻟﻀﻤﺎﻨﺎﺕ ﺍﻟﺭﺌﻴﺴﺔ ﻟﺤﻤﺎﻴﺔ ﺍﻹﺴﻼﻡ. ﺭﻏـﻡ ﺃﻨﻬـﺎ ﻻ
ﻴﻤﻜﻥ ﺃﻥ ﺘﺤﻤﻲ ﺍﻹﺴﻼﻡ؛ ﻓﻼ ﻴﺤﻤﻰ ﺇﻴﻤﺎﻥ ﺒﺴﻴﻑ ﺍﻟﺴﻠﻁﺎﻥ. ﺇﻨﻪ – ﻋﻨﺩﺌﺫ- ﻻ ﻴﻜﻭﻥ ﺇﻴﻤﺎ ﹰﺎ، ﻭﻟﻜﻥ ﺇﺫﻋﺎ ﹰﺎ. ﻭﺇﻨﻤـﺎ
ﻨ ﻨ ٍ
ﻴﺒﻘﻰ ﺍﻟﺩﻴﻥ ﻭﻴﺯﺩﻫﺭ؛ ﻷﻨﻪ ﻴﻤﺜل ﺃﺴﻤﻰ ﺍﻟﻘﻴﻡ ﻭﺃﻨﺒل ﺍﻟﻤﺒﺎﺩﺉ، ﻭﻷﻨﻪ ﻗﺭﺒﻰ ﺇﻟﻰ ﺍﷲ. ﻭﻤﻥ ﺭﻓﻀﻪ ﻓـﻼ ﻴﻀـﺭ ﺇﻻ
ﹸ
ﻨﻔﺴﻪ. ﻭﻫﺫﺍ ﻫﻭ ﻤﺎ ﻗﺭﺭﻩ ﺍﻟﻘﺭﺁﻥ – ﻓ ِ ﺍﻫﺘ ﻯ ﻓﺈﻨ ﺎ ﻴﻬﺘ ِﻱ ِﻨﻔ ِ ِ ﻭ ﻥ ﻀل ﻓﺈﻨ ﺎ ﻴﻀل ﻋﻠﻴ ﺎ.
ﹶﻤﻥ ﹶﺩ ﹶ ِ ﱠﻤ ﹶﺩ ﻟ ﹶ ﹾﺴﻪ ﻤ ﱠ ﹶ ِ ﱠﻤ ِ ﱡ ﹶ ﻬ
ﺒﺎﺨﺘﺼﺎﺭ ﻭﺠﺩﺕ ﺃﻥ ﺍﻟﻤﻭﻀﻭﻉ ﻻ ﺯﺍل ﻓﻲ ﺤﺎﺠﺔ ﺇﻟﻰ ﻜﺘﺎﺒﺔ ﺠﺩﻴﺩﺓ، ﻭﺍﻨﺘﻬﺯﺕ ﺍﻟﻔﺭﺼـﺔ ﻷﺼـل ﺍﻟﻜﺘﺎﺒـﺎﺕ
ﺍﻟﻘﺩﻴﻤﺔ ﺒﺄﺤﺩﺙ ﻤﺎ ﺃﺜﺎﺭﺘﻪ ﻫﺫﻩ ﺍﻟﻘﻀﻴﺔ، ﻭﻤﺎ ﻜﺘﺏ ﻋﻨﻬﺎ.. ﻤﺜﻼ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺫﻱ ﺃﺼﺩﺭﻩ ﺍﻟﺩﻜﺘﻭﺭ ﻁﻪ ﺠﺎﺒﺭ ﺍﻟﻌﻠـﻭﺍﻨﻲ
ﹰ
ﺒﻌﻨﻭﺍﻥ: "ﻻ ﺇﻜﺭﺍﻩ ﻓﻲ ﺍﻟﺩﻴﻥ" ﺍﻟﺫﻱ ﺩل ﻋﻠﻰ ﻭﺠﻭﺩ ﺭﻏﺒﺔ ﻗﻭﻴﺔ ﻟﺘﻔﻨﻴﺩ ﺩﻋﻭﻯ ﺍﻟﺤﺩ. ﻭﻟﻜﻥ ﻫﻨﺎﻙ ﺭﻏﺒﺔ ﺃﻗﻭﻯ ﻫـﻲ
ﹰ
ﻋﺩﻡ ﺍﻟﺩﺨﻭل ﻓﻲ ﺼﺭﺍﻉ ﻤﻊ ﺒﻌﺽ ﺍﻷﺤﺎﺩﻴﺙ ﺍﻟﺘﻲ ﻗﻴل ﺇﻨﻬﺎ ﺘﻭﺠﺏ ﺍﻟﺤﺩ؛ ﻭﻟﻬﺫﺍ ﻭﺠﺩﺕ ﺃﻨﻪ ﻤﻥ ﺍﻟﻀـﺭﻭﺭﻱ ﺃﻥ
ﺃﻀﻡ ﺇﻟﻰ ﻫﺫﺍ ﺍﻟﻜﺘﺎﺏ ﺭﺴﺎﻟﺔ "ﺤﺭﻴﺔ ﺍﻟﻔﻜﺭ ﻭﺍﻻﻋﺘﻘﺎﺩ ﻓﻲ ﺍﻹﺴﻼﻡ" ﻭﺍﻟﺘﻲ ﺘﻌﺩ ﻋﻠﻰ ﺍﺨﺘﺼﺎﺭﻫﺎ ﺃﻜﻤل ﻭﺃﺸـﻤل ﻤـﺎ
ﻜﺘﺏ ﻋﻥ ﺍﻟﻤﻭﻀﻭﻉ ﺒﻤﺎ ﻓﻲ ﺫﻟﻙ ﺍﻷﺤﺎﺩﻴﺙ ﺍﻟﻨﺒﻭﻴﺔ ﺍﻟﻤﺩﻋﺎﺓ ﻭﻫﻲ ﺘﺸﻐل ﺍﻟﺒﺎﺏ ﺍﻷﻭل ﻤﻥ ﻫﺫﺍ ﺍﻟﻜﺘﺎﺏ.
ﻭﻜﺎﻥ ﻤﻥ ﺍﻷﺴﺒﺎﺏ ﺍﻟﺘﻲ ﺤﻔﺯﺘﻨﻲ ﻹﺼﺩﺍﺭ ﻫﺫﺍ ﺍﻟﻜﺘﺎﺏ ﺃﻨﻪ ﺃﺘﺎﺡ ﻟﻲ ﻓﺭﺼﺔ ﺇﻫﺩﺍﺌﻪ ﺇﻟﻰ ﺸﺨﺹ ﻜﺭﻴﻡ ﺍﺘﺼل ﺒﻲ
ﺩﻭﻥ ﺴﺎﺒﻕ ﻤﻌﺭﻓﺔ؛ ﻷﻨﻪ ﺭﺃﻯ ﻤﻥ ﻭﺍﺠﺒﻪ ﺩﻋﻡ ﺍﻷﻓﻜﺎﺭ ﺍﻟﺘﻲ ﻨﺩﻋﻭ ﺇﻟﻴﻬﺎ، ﻭﺍﻟﺘﻲ ﺘﻘﺎﺒل ﺍﻟﺼﺩ ﻭﺍﻟﺭﻓﺽ، ﻭﺘﺤﺎ ـﺭ
ﺼ
ﻭﻴﻀﻴﻕ ﻋﻠﻴﻬﺎ ﻭﻟﻡ ﻴﺴﺄل ﻤﺎﺫﺍ ﻴﻔﻌل.. ﻭﻟﻜﻥ ﺴﺒﻕ ﻋﻤﻠﻪ ﻗﻭﻟﻪ؛ ﻓﺄﺜﺒﺕ ﺃﻨﻪ ﻨﻤﻁ ﻓﺭﻴﺩ ﻴﻨﺩﺭ ﻭﺠﻭﺩﻩ – ﺇﻥ ﻟﻡ ﻴﻨﻌـﺩﻡ
ﹸ
ﻤﺜﻴﻠﻪ ﺍﻵﻥ؛ ﻓﻘﺼﺎﺭﻯ ﻤﺎ ﻨﻁﻠﺒﻪ ﻫﻭ ﺃﻥ ﻴﺘﻔﻕ ﺍﻟﻌﻤل ﻤﻊ ﺍﻟﻘﻭل.. ﺃﻤﺎ ﺼﺩﻴﻘﻨﺎ ﺍﻟﻜﺭﻴﻡ ﻓﻘﺩ ﺴﺒﻕ ﻓﻌﻠﻪ ﻗﻭﻟﻪ.. ﻭﻫـﺫﺍ
ﹸ
ﺸﺄﻭ ﺒﻌﻴﺩ، ﻭﻨﻤﻁ ﻓﺭﻴﺩ، ﺃﻭ ﻫﻭ ﻜﻤﺎ ﻴﻘﻭﻟﻭﻥ: ﻨﺴﻴﺞ ﻭﺤﺩﻩ.
א
-٥-
- 7. ﺇﻫـﺩﺍﺀ
ﺇﻟﻰ ﺍﻷﺥ ﺍﻟﻌﺯﻴﺯ
א א א
ﺍﻟﺭﺠل ﺍﻟﺫﻱ ﻭﺠﺩﺕ ﻓﻴﻪ ﺃﺭﻴﺤﻴﺔ ﺍﻟﻌﺭﺒﻲ ﻭﻏﻴﺭﺓ ﺍﻟﻤﺴﻠﻡ، ﻭﻴﺴﺒﻕ ﻓﻌﻠﻪ ﻗﻭﻟﻪ...
ﹸ ﹶ
א
-٦-
- 9.
ﺒ ﺕ ﺃﺼﻭﺍﺘﻨﺎ، ﻭﺠﻔﺕ ﺃﻗﻼﻤﻨﺎ ﻓﻲ ﺍﻟﺩﻋﻭﺓ ﻭﺍﻟﻜﺘﺎﺒﺔ ﻋﻥ ﻫﺫﺍ ﺍﻟﻤﻭﻀﻭﻉ، ﻓﻲ ﺴﻨﺔ ٢٧ ﺃﺼﺩﺭﻨﺎ "ﺤﺭﻴﺔ ﺍﻻﻋﺘﻘﺎﺩ
ﺤ
ﻓﻲ ﺍﻹﺴﻼﻡ" ﻭﻓﻲ ﺴﻨﺔ ٥٨ ﺃﺼﺩﺭﻨﺎ "ﻟﺴﺕ ﻋﻠﻴﻬﻡ ﺒﻤﺴﻴﻁﺭ ﻗﻀﻴﺔ ﺍﻟﺤﺭﻴﺔ ﻓﻲ ﺍﻹﺴﻼﻡ"، ﻭﻓﻲ ﺴﻨﺔ ٤٩ ﺃﺼـﺩﺭﻨﺎ
"ﻜﻼ ﺜﻡ ﻜﻼ.. ﻜﻼ ﻟﻔﻘﻬﺎﺀ ﺍﻟﺘﻘﻠﻴﺩ، ﻭﻜﻼ ﻷﺩﻋﻴﺎﺀ ﺍﻟﺘﻨﻭﻴﺭ"، ﻭﻓﻲ ﺴﻨﺔ ٦٩ ﺃﺼﺩﺭﻨﺎ "ﺨﻤﺴﺔ ﻤﻌﺎﻴﻴﺭ ﻟﻤﺼﺩﺍﻗﻴﺔ ﺍﻟﺤﻜﻡ
ﺍﻹﺴﻼﻤﻲ" ﺍﻟﺫﻱ ﺍﻋﺘﺒﺭﻨﺎ ﻓﻴﻪ ﺃﻥ ﺤﺭﻴﺔ ﺍﻟﻔﻜﺭ ﻫﻲ ﺃﺤﺩ ﻫﺫﻩ ﺍﻟﻤﻌﺎﻴﻴﺭ، ﻭﺃﺨﻴ ﺍ ﺨﺼﺼﻨﺎ ﺍﻟﺭﺴﺎﻟﺔ ﺍﻟﺜﺎﻨﻴﺔ ﻤﻥ ﺭﺴﺎﺌل
ﺭ
ﻤﺅﺴﺴﺔ ﻓﻭﺯﻴﺔ ﻭﺠﻤﺎل ﺍﻟﺒﻨﺎ ﻟﻤﻭﻀﻭﻉ "ﺍﻹﺴﻼﻡ ﻭﺍﻟﺤﺭﻴﺔ ﻭﺍﻟﻌﻠﻤﺎﻨﻴﺔ".
ﻤﻊ ﻫﺫﺍ ﻓﺈﻥ ﺍﻟﻤﺠﺘﻤﻊ ﺍﻟﻌﺭﺒﻲ ﻻ ﻴﺯﺍل ﻓﻲ ﺤﺎﺠﺔ ﺇﻟﻰ ﻜﺘﺎﺒﺎﺕ ﺃﺨﺭﻯ؛ ﻓﻠﻴﺱ ﻤﻥ ﺍﻟﺴﻬل ﺇﺯﺍﺤﺔ ﺍﻟﺘﺭﺍﻜﻤﺎﺕ ﺍﻟﺘﻲ
ﻋﻤﻘﺕ ﺍﻟﺘﻜﻔﻴﺭ ﻭﺍﻟﺭﺩﺓ، ﻭﺍﻟﺘﻲ ﻴﺘﻤﺴﻙ ﺒﻬﺎ ﺤﺘﻰ ﺃﻜﺜﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻹﺴﻼﻤﻴﻴﻥ ﺘﻔﺘ ﺎ، ﻭﻗﺩ ﻤﺤﺎ ﺍﻟﺘﺤﻴﺯ ﺍﻟﺫﺍﺘﻲ ﻟﻤﻤﺜﻠـﻲ
ﺤ
ﺍﻟﺩﻋﻭﺍﺕ ﺍﻹﺴﻼﻤﻴﺔ ﻜل ﻤﻭﻀﻭﻋﻴﺔ، ﻭﺃﺼﺒﺢ ﻤﻥ ﻏﻴﺭ ﺍﻟﻤﻘﺒﻭل ﻓﻲ ﻨﻅﺭﻫﻡ ﺃﻥ ﺘﺭﻙ ﺫﻭﻭ ﺍﻵﺭﺍﺀ ﺍﻟﻤﺨﺎﻟﻔـﺔ ﺩﻭﻥ
ﻴ
ﺃﻥ ﻴﻨﺎﻟﻬﻡ ﺒﻁﺵ ﺍﻟﻘﺎﻨﻭﻥ ﻭﻤﻼﺤﻘﺔ ﺍﻟﺩﻭﻟﺔ.
ﹸ
ﻭﻜﻴﻑ ﻴﻁﻴﻕ ﻫﺅﻻﺀ ﻤﺎ ﻨﻘﻭﻟﻪ ﺍﻟﻴﻭﻡ، ﻭﻫﻡ ﻴﻘﺭﺀﻭﻥ ﻓﻲ ﻜﺘﺒﻬﻡ ﺍﻟﺘﻲ ﺃﺴﺒﻐﻭﺍ ﻋﻠﻴﻬﺎ ﺍﻟﻘﺩﺍﺴﺔ، ﺃﻥ ﺤﺩ ﺍﻟﺭﺩﺓ ﻤﻘـﺭﺭ
ﻓﻲ ﻜل ﺍﻟﻤﺫﺍﻫﺏ ﺍﻹﺴﻼﻤﻴﺔ ﻤﻨﺫ ﻅﻬﺭﺕ ﻋﻠﻰ ﺭﺃﺱ ﺍﻟﻤﺎﺌﺔ ﺍﻟﺜﺎﻨﻴﺔ ﺤﺘﻰ ﺍﻵﻥ؛ ﺃﻱ ﻷﻜﺜﺭ ﻤﻥ ﺃﻟﻑ ﻋﺎﻡ.
ﻭﻋﺒ ﹰﺎ ﻨﻘﻭل ﻟﻬﻡ: ﺇﻥ ﻫﺅﻻﺀ ﺍﻷﻋﻼﻡ ﺇﻨﻤﺎ ﻜﺎﻨﻭﺍ ﻴﻨﻁﻘﻭﻥ ﺒﺭﻭﺡ ﻋﺼﺭﻫﻡ. ﻭﺇﻥ ﺇﺠﻤﺎﻋﻬﻡ ﻴﺩل ﻋﻠﻰ ﻫﺫﺍ، ﻓﻠـﻭ
ﺜ
ﻜﺎﻥ ﺃﻤﺭ ﻨﻅﺭ ﻭﺘﻔﻜﻴﺭ ﻟﻭﺠﺩ ﺍﻻﺨﺘﻼﻑ، ﻭﻗﺩ ﺃ ﻟﻭﺍ ﺍﻵﻴﺎﺕ ﺍﻟﻘﺭﺁﻨﻴﺔ ﻭﺍﻷﺤﺎﺩﻴﺙ ﻟﻜﻲ ﺘﺘﺠﺎﻭﺏ ﻤﻊ ﺭﻭﺡ ﻋﺼﺭﻫﻡ،
ﻭ
ﻭﺩﻓﺎ ﺎ - ﻓﻴﻤﺎ ﺭﺃﻭﺍ - ﻋﻥ ﺍﻹﺴﻼﻡ، ﻭﺼ ﺍ ﻟﻐﺎﺭﺓ ﺃﻋﺩﺍﺌﻪ ﺍﻟﺫﻴﻥ ﺃﺭﺍﺩﻭﺍ ﺍﻟﺤﻴﻑ ﻋﻠﻴﻪ، ﻭﺍﻟﻨﻴـل ﻤﻨـﻪ ﻭﺯﻋﺯﻋـﺔ
ﺩ ﻋ
ﺍﻹﻴﻤﺎﻥ ﺒﻪ.
ﻭﻓﻲ ﻫﺫﻩ ﺍﻟﺭﺴﺎﻟﺔ ﺴﻨﺜﺒﺕ ﺃﻥ ﺍﻹﺴﻼﻡ ﻴﺩﻋﻭ ﺇﻟﻰ ﺤﺭﻴﺔ ﺍﻟﻔﻜﺭ ﻭﺍﻟﻌﻘﻴﺩﺓ ﺇﻟﻰ ﺁﺨﺭ ﻤﺩﻯ، ﻭﺴﻴﻜﻭﻥ ﺩﻟﻴﻠﻨﺎ ﻋﻠﻰ ﻫﺫﺍ
ﻨﺼﻭﺹ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ، ﻭﺴﻨﺔ ﺍﻟﺭﺴﻭل ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ، ﻭﻋﻤل ﺍﻟﺼﺤﺎﺒﺔ، ﺃﻤﺎ ﺍﻟﻔﻘﻬﺎﺀ ﻓﻠﻴﺱ ﻟﻨـﺎ ﻤﻌﻬـﻡ
ﻜﻼﻡ. ﻭﺇﻨﻤﺎ ﻴﻨﻅﺭ ﺍﻹﻨﺴﺎﻥ ﻓﻴﻤﺎ ﻗﺎﻟﻪ ﺍﻟﻔﻘﻬﺎﺀ ﻟﻭ ﻟﻡ ﺘﻜﻥ ﻫﻨﺎﻙ ﺁﻴﺎﺕ ﺼﺭﻴﺤﺔ، ﺼﺎﺩﻋﺔ ﻤﺘﻌﺩﺩﺓ ﻋﻥ ﺤﺭﻴﺔ ﺍﻟﻔﻜﺭﺓ،
ﻭﻟﻭ ﻟﻡ ﻴﻜﻥ ﻫﻨﺎﻙ ﺴﻨﺔ ﻓﻌﻠﻴﺔ ﺜﺎﺒﺘﺔ ﻋﻥ ﺫﻟﻙ، ﻭﻟﻭ ﻟﻡ ﻴﻜﻥ ﻫﻨﺎﻙ ﻤﻤﺎﺭﺴﺔ ﻤﻥ ﺍﻟﺼﺤﺎﺒﺔ ﺘﺜﺒﺕ ﺫﻟﻙ ﺃﻴ ﺎ، ﺃﻤﺎ ﻭﻗـﺩ
ﻀ
ﻓﺼل ﺍﻟﻘﺭﺁﻥ، ﻭﺍﻟﺭﺴﻭل ﻭﺍﻟﺼﺤﺎﺒﺔ ﻓﻲ ﺍﻷﻤﺭ، ﻓﺎﺘﺒﺎﻉ ﻜﻼﻡ ﺍﻟﻔﻘﻬﺎﺀ، ﺃﻭ ﺍﻻﺤﺘﻜﺎﻡ ﺇﻟﻴﻬﻡ ﺇﻨﻤﺎ ﻴﻜﻭﻥ ﻨﻭ ﺎ ﻤﻥ ﺸﺭﺍﺀ
ﻋ
ﺍﻟﺫﻱ ﻫﻭ ﺃﺩﻨﻰ ﺒﺎﻟﺫﻱ ﻫﻭ ﺨﻴﺭ، ﻭﺼﻭﺭﺓ ﺠﺩﻴﺩﺓ ﻤﻤﺎ ﺃﻭﺭﺩﻩ ﺍﻟﻘﺭﺁﻥ ﻭﺇ ﹶﺍ ِﻴل ﻟﻬﻡ ﺍﺘﺒ ﻭﺍ ﺎ ﺃﻨ ل ﺍﷲ ﹶﺎﹸﻭﺍ ـل
ِ ﺫ ﻗ َ ﹶ ﱠ ِﻌ ﻤ َ ﹾ ﺯ َ ُ ﻗ ﻟ ﺒ ْ
ﻨ ﱠﺒﻊ ﺎ ﺃﻟﻔﻴ ﹶﺎ ﻠﻴ ِ ﺁ ﺎﺀ ﹶﺎ ﺃ ﻟﻭ ﹶﺎﻥ ﺁ ﺎﺅﻫﻡ ﻻ ﻴﻌﻘﹸﻭﻥ ﺸﻴ ًﺎ ﻻ ﻴﻬﺘ ﻭﻥ ١٧٠) ﺍﻟﺒﻘﺭﺓ(.
ﹶﺘ ِ ﻤ َ ﹾ ﹶ ﻨ ﻋ ﹶ ﻪ ﺒ ﻨ َﻭ ﹶ ﻜ ﺒ ُ ﹶ ِ ﻠ ﹶ ﺌ ﻭ ﹶ ﹶﺩ
ﻓﺈﺫﺍ ﻜﺎﻨﺕ ﺍﻟﻘﻀﻴﺔ ﺤﻕ؛ ﻓﺎﻵﻥ ﺤﺼﺤﺹ ﺍﻟﺤﻕ، ﻭﺇﺫﺍ ﻜﺎﻨﺕ ﻗﻀﻴﺔ ﺍﺘﺒﺎﻉ ﻭﺘﻘﻠﻴﺩ ﻓﺈﻟﻰ ﺍﷲ ﻨﺸﺘﻜﻲ ﺇﻥ ﹶـﻭ ِﻲ
ِ ﻗ ﻤ
ﺍﺘﺨ ﹸﻭﺍ ﻫ ﹶﺍ ﺍﻟﻘﺭﺁﻥ ﻤﻬ ﻭ ﺍ.
ﱠ ﹶ ﺫ ﺫ ﹾ ﹸ ﺠ ﺭ
-٨-
- 10. -١-
ﺸﻭﺍﻫﺩ ﺤﺭﻴﺔ ﺍﻟﻔﻜﺭ ﻭﺍﻟﻌﻘﻴﺩﺓ
ﻤﻥ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ
ﺘﻀﻤﻥ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻋﺸﺭﺍﺕ ﺍﻵﻴﺎﺕ ﺍﻟﺘﻲ ﺘﺘﺤﺩﺙ ﺼﺭﺍﺤﺔ ﻋﻥ ﺤﺭﻴﺔ ﺍﻟﻔﻜﺭ ﻭﺍﻟﻌﻘﻴﺩﺓ ﻭﺍﻹﻴﻤﺎﻥ ﻭﺍﻟﻜﻔﺭ.
ﻭﻻ ﻴﺘﺴﻊ ﺍﻟﻤﺠﺎل ﻹﺩﺭﺍﺝ ﻫﺫﻩ ﺍﻵﻴﺎﺕ ﻜﻠﻬﺎ؛ ﻭﻟﻬﺫﺍ ﻓﺴﻨﻜﺘﻔﻲ ﺒﺈﻴﺭﺍﺩ ﺒﻌـﺽ ﺍﻵﻴـﺎﺕ، ﻭﻫـﻲ ﺘـﺩﻭﺭ ﺤـﻭل
ﺍﻟﻤﻭﻀﻭﻋﺎﺕ ﺍﻵﺘﻴﺔ:
ﺇﻥ ﺍﻹﻴﻤﺎﻥ ﻭﺍﻟﻜﻔﺭ ﻗﻀﻴﺔ ﺸﺨﺼﻴﺔ ﻻ ﺘﻬﻡ ﺇﻻ ﺼﺎﺤﺒﻬﺎ، ﺒﻤﻌﻨﻰ ﺃﻨﻬﺎ ﻟﻴﺴﺕ ﻤﻥ ﻗﻀﺎﻴﺎ ﺍﻟﻨﻅـﺎﻡ ﺍﻟﻌـﺎﻡ، ﺃ-
ﻭﺒﺎﻟﺘﺎﻟﻲ ﻓﻼ ﺘﺩﺨل ﻭﻻ ﺇﻜﺭﺍﻩ ﻋﻠﻴﻬﺎ ﻤﻥ ﺃﻴﺔ ﺠﻬﺔ.
ﱡ
ﺇﻥ ﺍﻟﺭﺴل ﻟﻴﺴﻭﺍ ﺇﻻ ﻤﺒﺸﺭﻴﻥ ﻭﻤﺒﻠﻐﻴﻥ، ﻭﻟﻴﺱ ﻟﻬﻡ ﺴﻠﻁﺔ ﻹﻜﺭﺍﻩ ﺃﻭ ﺠﺒﺭ.
ﹲ ﺏ-
ﺇﻥ ﺍﻟﻬﺩﺍﻴﺔ ﺇﻨﻤﺎ ﻫﻲ ﻤﻥ ﺍﷲ ﻭﻁﺒ ﹰﺎ ﻟﻤﺸﻴﺌﺘﻪ، ﻭﺇﻥ ﺍﻷﻨﺒﻴﺎﺀ ﺃﻨﻔﺴﻬﻡ ﻻ ﻴﻤﻠﻜﻭﻥ ﻭﺤﺩﻫﻡ ﻫﺩﺍﻴﺔ ﺍﻟﻨﺎﺱ.
ﻘ ﺝ-
ﺇﻥ ﺍﻻﺨﺘﻼﻑ ﻭﺍﻟﺘﻌﺩﺩ ﺒﻴﻥ ﺍﻟﺒﺸﺭ ﻤﻤﺎ ﺃﺭﺍﺩﻩ ﺍﷲ، ﻭﻤﻤﺎ ﻴﻔﺼل ﻓﻴﻪ ﻴﻭﻡ ﺍﻟﻘﻴﺎﻤـﺔ، ﻭﺇﻥ ﺍﻹﺴـﻼﻡ ﻴـﺅﻤﻥ ﺩ-
ﺒﺎﻟﺭﺴﺎﻻﺕ ﺍﻟﺴﺎﺒﻘﺔ.
ﺇﻨﻪ ﻻ ﻴﻭﺠﺩ ﺤﺩ ﺩﻨﻴﻭﻱ ﻋﻠﻰ ﺍﻟﺭﺩﺓ. ﻩ-
ﻭﻓﻴﻤﺎ ﻴﻠﻲ ﺒﻌﺽ ﻫﺫﻩ ﺍﻵﻴﺎﺕ..
)ﺃ( ﺇﻥ ﺍﻹﻴﻤﺎﻥ ﻭﺍﻟﻜﻔﺭ ﻗﻀﻴﺔ ﺸﺨﺼﻴﺔ؛ ﻻ ﺘﺩﺨل ﻓﻴﻬﺎ ﻭﻻ ﺇﻜﺭﺍﻩ ﻋﻠﻴﻬﺎ:
ﻻ ﺇﻜ ﺍﻩ ِﻲ ﺍﻟ ﻴﻥ ﹶﺩ ﺘﺒﻴﻥ ﺍﻟ ﺸﺩ ﻤﻥ ﺍﻟﻐﻲ ﻓﻤﻥ ﻴﻜﻔﺭ ِﺎﻟ ﱠﺎ ﹸﻭﺕ ﻭﻴﺅ ِﻥ ِﺎﷲ ﻓ ﹶـﺩ ﺍﺴﺘﻤ ـﻙ ِـﺎﻟﻌﺭﻭﺓ
ﹶ ِ ﹾﺭ ﻓ ﺩ ِ ﻗ ﱠ ﺭ ﹾ ِ ﹾ ﹶ ﹶ ﹾ ﹸ ﺒ ﻁ ﻏ ِ ْ ﻤ ﺒ ِ ﹶﻘ ِ ﹶ ﺴ ﺒ ﹾ ِ
ﺍﻟﻭﺜ ﹶﻰ ﻻ ﺍﻨﻔ ﺎﻡ ﻟ ﺎ ﺍﷲ ﺴ ِﻴﻊ ﻋ ِﻴﻡ ٢٥٦) ﺍﻟﺒﻘﺭﺓ(.
ﹾ ﹾﻘ ﹶ ِ ﺼ ﹶ ﻬ ﻭ ُ ﻤ ﻠ
ﻗل ﺎ ﺃﻴ ﺎ ﺍﻟ ﱠﺎﺱ ﻗﺩ ﺎﺀ ﹸﻡ ﺍﻟﺤﻕ ِﻥ ﺭﺒﻜﻡ ﻓ ِ ﺍﻫﺘ ﻯ ﻓﺈﻨ ﺎ ﻴﻬﺘ ِﻱ ِﻨﻔ ِ ِ ﻭ ﻥ ﻀل ﻓﺈﻨ ﺎ ﻴﻀل ﻋﻠﻴ ﺎ
ﹸ ْ ﻴ َ ﻬ ﻨ ﹶ ﺠ ﻜ ﹾ ﱡ ﻤ ﹸ ﹶﻤﻥ ﹶﺩ ﹶ ِ ﱠﻤ ﹶﺩ ﻟ ﹶ ﹾﺴﻪ ﻤ ﱠ ﹶ ِ ﱠﻤ ِ ﱡ ﹶ ﻬ
ﻭ ﺎ ﺃ ﹶﺎ ﻋﻠﻴﻜﻡ ﺒﻭ ِﻴل ١٠٨) ﻴﻭﻨﺱ(.
ﻤ َ ﻨ ﹶ ﹸ ِ ﻜ ٍ
ﻤﻥ ﺍﻫﺘ ﻯ ﻓﺈﻨ ﺎ ﻴﻬﺘ ِﻱ ِﻨﻔ ِ ِ ﻭ ﻥ ﻀل ﻓﺈﻨ ﺎ ﻴﻀل ﻋﻠﻴ ﺎ ﻻ ﺘﺯﺭ ﺍﺯﺭﺓ ﻭﺯﺭ ﺃﺨ ﻯ ﻭ ﺎ ﻜ ﱠﺎ ﻤ ـﺫ ِﻴﻥ
ِ ﹶﺩ ﹶ ِ ﱠﻤ ﹶﺩ ﻟ ﹶ ﹾﺴﻪ ﻤ ﱠ ﹶ ِ ﱠﻤ ِ ﱡ ﹶ ﻬ ﻭ ﹶ ﹶ ِ ﻭ ِ ﹲ ِ ُ ﹾﺭ ﻤ ﹸﻨ ﻌ ﱢﺒ
ﺤ ﱠﻰ ﻨﺒ ﺙ ﺭ ﻭﻻ ١٥) ﺍﻹﺴﺭﺍﺀ(.
ﺘ ﹶ ﻌ ﹶ ﺴ ﹰ
ﻭﻗل ﺍﻟﺤﻕ ِﻥ ﺭﺒﻜﻡ ﻓ ﻥ ﹶﺎﺀ ﻓﻠﻴﺅ ِﻥ ﻭ ﻥ ﹶﺎﺀ ﻓﻠﻴﻜﻔﺭ ﺇ ﱠﺎ ﺃﻋﺘﺩ ﹶﺎ ِﻠ ﱠﺎﻟ ِﻴﻥ ﹶﺎ ﺍ ﺃ ﺎﻁ ﺒﻬﻡ ﺴ ﺍﺩﻗ ﺎ ﻭِﻥ
ﹸ ِ ﹾ ﱡ ﻤ ﹸ ﹶﻤ ﺸ ﹶ ﹾ ْ ﻤ ﻤ ﺸ ﹶ ﹾ ﹾ ﹸ ِ ﻨ َ ﹶ ﻨ ﻟ ﻅ ِﻤ ﻨ ﺭ َﺤ ﹶ ِ ِ ﺭ ِ ﹸﻬ ﺇ
ﻴﺴﺘ ِﻴ ﹸﻭﺍ ﻴ ﹶﺎ ﹸﻭﺍ ﺒ ﺎﺀ ﹶﺎﻟﻤﻬل ﻴﺸ ِﻱ ﺍﻟﹾﻭ ﻭﻩ ﺒﺌﺱ ﺍﻟﺸ ﺍﺏ ﻭ ﺎﺀﺕ ﻤﺭﺘﻔ ﹰﺎ ٢٩) ﺍﻟﻜﻬﻑ(.
ﺠ ْ ِ ﱠﺭ ﺴ ﹾ ﹶ ﹶﻘ ﹶﻐ ﺜ ﻐ ﺜ ِﻤ ٍ ﻜ ﹾ ِ ﹾﻭ
ﺇﻨ ﺎ ﺃﻤﺭﺕ ﺃﻥ ﺃﻋﺒ ﺭﺏ ﻫﺫﻩ ﺍﻟﺒﻠﺩﺓ ﺍﻟ ِﻱ ﺤﺭﻤ ﺎ ﻭﻟﻪ ﻜ ﱡ ﺸﻲ ٍ ﻭﺃﻤﺭﺕ ﺃﻥ ﺃ ﹸﻭﻥ ﻤﻥ ﺍﻟﻤﺴﻠ ِﻴﻥ ٢٩. ﻭﺃﻥ
َ ِ ﱠﻤ ُ ِ ﹸ َ َ ﺩ ِ ِ ﹾ ﹾ ِ ﱠﺫ ﻬ ﹶ ﹸل ﹶ ﺀ ِ ُﹸ َ َ ﻜ ِ ﹾ ِ ﻤ
ﺃﺘﻠ ﺍﻟﻘﺭﺁﻥ ﻓ ِ ﺍﻫﺘ ﻯ ﻓﺈﻨ ﺎ ﻴﻬﺘ ِﻱ ِﻨﻔ ِ ِ ﻭ ﻥ ﻀل ﻓﻘل ﺇﻨ ﺎ ﺃ ﹶﺎ ﻤﻥ ﺍﻟﻤﻨﺫ ِﻴﻥ ٣٩. ﻭﻗل ﺍﻟﺤﻤﺩ ﷲ ﺴﻴ ِﻴﻜﻡ
ﹸ ِ ﹾ ِ ﺭ ﹸ َ ﹾﹸﻭ ﹾ ﹸ ﹶﻤﻥ ﹶﺩ ﹶ ِ ﱠﻤ ﹶﺩ ﻟ ﹶ ﹾﺴﻪ ﻤ ﱠ ﹶ ﹸ ْ ِ ﱠﻤ َﻨ ِ ﹾ ﹾ ِﺭ
ﺁ ﺎﺘﻪ ﻓﺘﻌ ِ ﹸﻭﻨ ﺎ ﻭ ﺎ ﺭﺒﻙ ﺒ ﹶﺎﻓل ﻋ ﺎ ﺘﻌﻤﹸﻭﻥ ٩٣) ﺍﻟﻨﻤل(.
ﻴ ِ ِ ﹶ ﹶ ﺭﻓ ﹶﻬ ﻤ ِ ﻐ ِ ٍ ﻤ ﹶ ﻠ
ﻥ ﻜﻔ ﻓ ﻠﻴ ِ ﹸﻔﺭﻩ ﻭﻤﻥ ِ ل ﺎﻟ ﺎ ﹶﻸﻨﻔ ِ ِﻡ ﻴﻤﻬ ﻭﻥ ٤٤) ﺍﻟﺭﻭﻡ(.
ﻤ ﹶ ﹶﺭ ﹶﻌ ﹶ ﻪ ﻜ ﹾ ﻋﻤ َ ﺼ ِﺤ ﻓ ﹸﺴﻬ ﺩ
-٩-
- 11. ﻫﻭ ﺍﻟ ِﻱ ﻠﻜﻡ ﺨﻼ ِﻑ ِﻲ ﺍﻷﺭ ِ ﻓ ﻥ ﻜﻔ ﻓ ﻠﻴ ِ ﹸﻔﺭﻩ ﻻ ﻴ ِﻴﺩ ﺍﻟ ﹶﺎﻓ ِﻴﻥ ﹸﻔﺭﻫﻡ ﻋﻨﺩ ﺭﺒﻬﻡ ﺇﻻ ﻤﻘ ﹰﺎ ﻻ
ﱠﺫ ﺠﻌ ﹶ ﹸ ﹶ ﹶﺌ ﹶ ﻓ َ ﺽ ﹶﻤ ﹶ ﹶﺭ ﹶﻌ ﹶ ﻪ ﻜ ﹾ ﻭ ﹶ ﺯ ﹾﻜ ِﺭ ﻜ ﹾ ِ ﹾ ِ ِ ﱠ ﹾﺘ ﻭ ﹶ
ﻴ ِﻴﺩ ﺍﻟ ﹶﺎﻓ ِﻴﻥ ﹸﻔﺭﻫﻡ ﺇﻻ ﺨ ﺎ ﺍ ٣٩) ﻓﺎﻁﺭ(.
ﺯ ﹾﻜ ِﺭ ﻜ ﹾ ِ ﱠ ﹶ ﺴ ﺭ
ﺇ ﱠﺎ ﺃﻨﺯﻟ ﹶﺎ ﻠﻴ ﺍﻟﻜ ﹶﺎﺏ ِﻠ ﱠﺎﺱ ِﺎﻟﺤﻕ ﻓ ِ ﺍﻫﺘ ﻯ ﻓ ِﻨﻔ ِ ِ ﻭ ﻥ ﻀل ﻓﺈﻨ ﺎ ﻴﻀل ﻋﻠﻴ ﺎ ﻭ ﺎ ﺃﻨﹾـﺕ ﻋ ﹶـﻴ ِﻡ
ِﻨ َ ﹾ ﹾﻨ ﻋ ﹶ ﻙ ﹾ ِﺘ ﻟ ﻨ ِ ﺒ ﹾ ﱢ ﹶﻤﻥ ﹶﺩ ﹶﻠ ﹶ ﹾﺴﻪ ﻤ ﱠ ﹶ ِ ﱠﻤ ِ ﱡ ﹶ ﻬ ﻤ َ ﹶ ﻠ ﻬ
ﺒﻭ ِﻴل ٤١) ﺍﻟﺯﻤﺭ(.
ِ ﻜ ٍ
)ﺏ( ﺇﻥ ﺍﻟﺭﺴل ﻟﻴﺴﻭﺍ ﺇﻻ ﻤﺒﺸﺭﻴﻥ ﻭﻤﻨـﺫﺭﻴﻥ ﻭﻤﺒﻠﻐـﻴﻥ ﺩﻭﻥ ﺃ ـﺔ ـﻠﻁﺔ ﻹﻜـﺭﺍﻩ
ﻴ ﺴ
ﺃﻭ ﺠﺒﺭ:
ﺎ ﻋ ﹶﻰ ﺍﻟﺭ ﻭل ﺇﻻ ﺍﻟﺒﻼﻍ ﺍﷲ ﻴﻌﻠﻡ ﺎ ﺘﺒ ﻭﻥ ﻭ ﺎ ﺘﻜﺘ ﻭﻥ ٩٩) ﺍﻟﻤﺎﺌﺩﺓ(.
ﺴ ِ ِ ﱠ ﹾ ﹶ ﹸ ﻭ ُ ﹶ ﻤ ﹸ ﺩ ﻤ ﹶ ﹾ ﹸ ﻤ ﻤ ﻠ
ﹸل ﻻ ﺃﻤﻠﻙ ﻟﻨﻔ ِﻲ ﻨﻔ ﺎ ﻻ ﻀ ﺍ ﺇﻻ ﺎ ﹶﺎﺀ ﺍﷲ ﻭﻟﻭ ﹸﻨﺕ ﺃﻋﻠﻡ ﺍﻟﻐﻴﺏ ﻻﺴﺘﻜﺜﺭﺕ ﻤﻥ ﺍﻟﺨﻴﺭ ﻭ ﺎ ﻤ ـﻨﻲ
ﻗ ﱠ َ ِ ِ ﹶ ﹾﺴ ﹶ ﹾﻌ ﻭ ﹶ ﺭ ِ ﱠ ﻤ ﺸ ُ ﹶ ﻜ ﹸ َ ﹶ ﹾ ﹶ ﹶ ﹶ ﹾ ﹶ ﹸ ِ ﹾ ﹶ ِ ﻤ ﺴ ِ
ﺍﻟ ﻭﺀ ﺇﻥ ﺃ ﹶﺎ ﺇﻻ ﻨ ِﻴﺭ ﻭﺒ ِﻴﺭ ﻟﻘﻭ ٍ ﻴﺅﻤ ﹸﻭﻥ ١٨٨) ﺍﻷﻋﺭﺍﻑ(.
ﺴ َ ِ ﻨ ِ ﱠ ﹶﺫ ﺸ ﱢ ﹶ ﻡ ِ ْ ﻨ
ﻭِﻥ ﻜﺫ ﻭﻙ ﻓ ﹸل ﱢﻲ ﻋﻤ ِﻲ ﻭﻟﻜﻡ ﻋﻤﻠﻜﻡ ﺃﻨﺘﻡ ﺒ ِﻴ ُﻭﻥ ﻤ ﺎ ﺃﻋﻤل ﻭﺃ ﹶﺎ ﺒﺭﻱﺀ ﻤ ﺎ ﺘﻌﻤﹸﻭﻥ ٤١) ﻴﻭﻨﺱ(.
ﺇ ﹶ ﱠﺒ ﹶﻘ ﻟ ﻠ ﹶ ﹸ ﹸ ﹸ َ ﹾ ﹸ ﺭ ﺌ ِ ﻤ َ َ ُ ﻨ ِ ﻤ ﹶ ﻠ
ﻤﻥ ﺍﻫﺘ ﻯ ﻓﺈﻨ ﺎ ﻴﻬﺘ ِﻱ ِﻨﻔ ِ ِ ﻭ ﻥ ﻀل ﻓﺈﻨ ﺎ ﻴﻀل ﻋﻠﻴ ﺎ ﻻ ﺘﺯﺭ ﺍﺯﺭﺓ ﻭﺯﺭ ﺃﺨ ﻯ ﻭ ﺎ ﻜ ﱠﺎ ﻤ ـﺫ ِﻴﻥ
ِ ﹶﺩ ﹶ ِ ﱠﻤ ﹶﺩ ﻟ ﹶ ﹾﺴﻪ ﻤ ﱠ ﹶ ِ ﱠﻤ ِ ﱡ ﹶ ﻬ ﻭ ﹶ ﹶ ِ ﻭ ِ ﹲ ِ ُ ﹾﺭ ﻤ ﹸﻨ ﻌ ﱢﺒ
ﺤ ﱠﻰ ﻨﺒ ﺙ ﺭ ﻭﻻ ١٢) ﻫﻭﺩ(.
ﺘ ﹶ ﻌ ﹶ ﺴ ﹰ
ﻭﺇ ﺎ ﻨﺭﻴﻨﻙ ﺒﻌﺽ ﺍﻟ ِﻱ ﻨﻌﺩﻫﻡ ﺃﻭ ﻨﺘ ﻓ ﻨ ﻓﺈﻨ ﺎ ﻠﻴ ﺍﻟﺒﻼﻍ ﻭﻋﻠﻴ ﹶﺎ ﺍﻟﺤ ﺎﺏ ٤٠) ﺍﻟﺭﻋﺩ(.
ِﻤ ﹸ ِ ﱠ ﱠﺫ ﹶ ِ َ ﹶ ﹶﻭ ﱠﻴ ﱠﻙ ﹶ ِ ﱠﻤ ﻋ ﹶ ﻙ ﹾ ﹶ ﹸ ﹶ ﻨ ﹾ ِﺴ
ﹶﺎﺼﺩﻉ ﺒ ﺎ ﹸﺅﻤﺭ ﻭﺃﻋﺭﺽ ﻋﻥ ﺍﻟﻤﺸﺭ ِﻴﻥ ٩٤) ﺍﻟﺤﺠﺭ(.
ﻓ ِ ﻤ ﺘ ْ ِ ِ َ ﹾ ﹾ ِﻜ
ﻓ ِﻥ ﺘﻭﻟﻭﺍ ﻓﺈﻨ ﺎ ﻠﻴ ﺍﻟﺒﻼﻍ ﺍﻟﻤ ِﻴﻥ ٨٢) ﺍﻟﻨﺤل(.
ﹶﺈ ﹶ ﱠ ﹶ ِ ﱠﻤ ﻋ ﹶ ﻙ ﹾ ﹶ ﹸ ﹾ ﺒ
ﻭ ﺎ ﺃﺭﺴﻠ ﹶﺎﻙ ﺇﻻ ﻤﺒﺸ ﺍ ﻨ ِﻴ ﺍ ٧٥. ﻗل ﺎ ﺃﺴﺄﻟﻜﻡ ﻠﻴ ِ ﻤﻥ ﺃﺠ ٍ ﺇﻻ ﻥ ﹶﺎﺀ َﻥ ﺘ ِﺫ ﺇ ﹶﻰ ﺭﺒﻪ ـ ِﻴﻼ
ﹸ ْ ﻤ َ َ ﹸ ﹸ ﻋ ﹶ ﻪ ِ َ ﺭ ِ ﱠ ﻤ ﺸ ﺃ ﻴ ﱠﺨ ﹶ ِ ﻟ ِ ﺴ ﺒ ﹰ ﻤ َ ﹾ ﻨ ِ ﱠ ﱢﺭ ﻭ ﹶﺫ ﺭ
٨٥. ﺘ ﻜل ﻋ ﹶﻰ ﺍﻟﺤﻲ ﺍﻟ ِﻱ ﻻ ﻴ ﻭﺕ ﻭﺴﺒﺢ ﺒﺤﻤﺩﻩ ﻭﻜ ﹶﻰ ﺒﻪ ﺒﺫ ﹸﻭﺏ ﻋ ﺎﺩﻩ ﺨ ِﻴ ﺍ ٥٨) ﺍﻟﻔﺭﻗﺎﻥ(.
ﻭ ﹶﻭ ﱠ ْ ﻠ ﹾ ﱠﺫ ﹶ ﻤ ﹸ ِ ِ ِ ﹶﻔ ِ ِ ِ ﹸﻨ ِ ِﺒ ِ ِ ﹶﺒ ﺭ
ﻨﺤﻥ ﺃﻋﻠﻡ ﺒ ﺎ ﻴ ﹸﻭﹸﻭﻥ ﻭ ﺎ َﻨﺕ ﻋﻠﻴﻬﻡ ﺒﺠ ﺎﺭ ﻓﺫﻜﺭ ِﺎﻟﻘﺭﺁﻥ ﻥ ﻴ ﹶﺎﻑ ﻭ ِﻴﺩ ٤٥) ﻕ(.
ﹶ َ ﹶ ِ ﻤ ﻘ ﻟ ﻤ ﺃ ﹶ ﹶ ِ ِ ﺒ ٍ ﹶ ﹶ ﱢ ﺒ ﹾ ﹸ ِ ﻤ ﺨ ﹸ ﻋ ِ
ﻜﺫ ِ ﺎ ﺃ ﹶﻰ ﺍﻟ ِﻴﻥ ِﻥ ﻗﺒﻠ ِﻡ ﻥ ﺭ ﻭل ﺇﻻ ﹶﺎﹸﻭﺍ ﺎﺤﺭ ﺃﻭ ﻤﺠ ﹸﻭﻥ ٣٥. ﺃﺘ ﺍﺼﻭﺍ ﺒﻪ ﺒل ﻫﻡ ﻗﻭﻡ ﹶﺎ ﹸﻭ
َ ﹶﻭ ْ ِ ِ ﹶ ﻁ ﻏ ﻥ ﹶ ﹶﻟﻙ ﻤ َﺘ ﱠﺫ ﻤ ﹶ ِ ﻬ ﻤ ﺴ ٍ ِ ﱠ ﻗ ﻟ ﺴ ِ َ ﻨ
٤٥. ﻓﺘ ل ﻋﻨﻬﻡ ﻓ ﺎ َﻨﺕ ﺒﻤﹸﻭﻡ ٥٥. ﻭﺫﻜﺭ ﻓﺈﻥ ﺍﻟﺫﻜ ﻯ ﹶﻨﻔﻊ ﺍﻟﻤﺅﻤ ِﻴﻥ ٥٥) ﺍﻟﺫﺍﺭﻴﺎﺕ(.
ﹶ ﱢ ﹶ ِ ﱢ ﹾ ﺭ ﺘ ﹶ ﹾ ِ ْ ﻨ ﹶ ﹶﻭ ﱠ ﹾ ﹶﻤ ﺃ ﹶ ِ ﻠ ٍ
ﺍﻟ ِﻴﻥ ﺍﺘﺨ ﹸﻭﺍ ِﻥ ﻭﻨﻪ ﺃﻭﻟ ﺎﺀ ﺍﷲ ﺤ ِﻴﻅ ﻋﻠﻴﻬﻡ ﻭ ﺎ َﻨﺕ ﻋﻠﻴ ِﻡ ﺒﻭ ِﻴل ٦) ﺍﻟﺸﻭﺭﻯ(.
ﻭ ﱠ ﺫ ﱠ ﹶ ﺫ ﻤ ﺩ ِ ِ َ ِ ﻴ ُ ﻔ ﹲ ﹶ ِ ﻤ ﺃ ﹶ ﹶ ﻬ ِ ﻜ ٍ
ﺃ ﺎ ﻤﻥ ﺍﺴﺘﻐ ﹶﻰ ٦. ﻓﺄﻨﺕ ﻟﻪ ﺘﺼ ﻯ ٧. ﻭ ﺎ ﻠﻴ ﺃﻻ ﻴﺯ ﱠﻰ ٧) ﻋﺒﺱ(.
ﻤ ﻋ ﹶ ﻙ َ ﱠ ﻜ ﹶ َ ﹾ ﹶ ﹶ ﹶ ﺩ َﻤ ِ ﹶ ﹾﻨ
ﻓﺫﻜﺭ ﺇﻨ ﺎ َﻨﺕ ﻤﺫﻜﺭ ٢٢. ﻟﺴﺕ ﻋﻠﻴ ِﻡ ﺒﻤﺴﻴﻁﺭ ٢٢) ﺍﻟﻐﺎﺸﻴﺔ(.
ﹶ ﹶ ﹶ ﻬ ِ ٍ ِ ﹶ ﹶ ﱢ ِ ﱠﻤ ﺃ ﹶ ﹶ ﱢ
- ٠١ -
- 12. )ﺝ( ﺇﻥ ﺍﻟﻬﺩﺍﻴﺔ ﺇﻨﻤﺎ ﻫﻲ ﻤﻥ ﺍﷲ، ﻭﻁﺒ ﹰﺎ ﻟﻤﺸﻴﺌﺘﻪ:
ﻘ
ﻟﻴ ﻠﻴ ﻫ ﺍﻫﻡ ﻟ ِﻥ ﺍﷲ ﻴﻬ ِﻱ ﻥ ﻴ ﹶﺎﺀ ٢٧٢) ﺍﻟﺒﻘﺭﺓ(.
ﹶ ﺱ ﻋ ﹶ ﻙ ﺩ ﻭ ﹶﻜ َ ﺩ ﻤ ﺸ
ﻓ ﺎ ﻟﻜﻡ ِﻲ ﺍﻟﻤ ﹶﺎﻓ ِﻴﻥ ِﺌﺘﻴ ِ ﺍﷲ ﺃﺭﻜﺴﻬﻡ ﺒ ﺎ ﻜﺴ ﻭﺍ ﺃﺘ ِﻴ ﻭ َ ﻥ ﺘﻬ ﻭﺍ ﻤﻥ ﺃﻀل ﺍﷲ ﻭ ـﻥ ﻴﻀـﻠل ﺍﷲ
ُ ِِ ﹶﻤ ﹶ ﹸ ﻓ ﹾ ﻨ ِﻘ ﻓ َ ﹶ ﻥ ﻭ ُ َ ﹶ ِ ﻤ ﹶ ﺒ َ ﹸﺭ ﺩ ﻥ ﺃ ﹶ ﺩ َ ﱠ ُ ﻤ
ﻓ ﹶﻥ ﺘ ِ ﻟﻪ ﺴ ِﻴﻼ ٨٨) ﺍﻟﻨﺴﺎﺀ(.
ﹶﻠ ﹶﺠﺩ ﹶ ﺒ ﹰ
ﻭﻟﻭ ﹶﺎﺀ ﺭﺒﻙ ﻵ ﻥ ِﻲ ﺍﻷﺭ ِ ﻜﻠﻬﻡ ﺠ ِﻴ ﺎ ﺃﻓﺄﻨﺕ ﹸﻜﺭﻩ ﺍﻟ ﱠﺎﺱ ﺤ ﱠﻰ ﻴ ﹸﻭ ﹸﻭﺍ ﻤﺅﻤ ِﻴﻥ ٠٠١. ﻭ ﺎ ﹶﺎﻥ
ﻤ ﻜ ﹶ ﺸ َ ﻤﻥ ﻤ ﻓ َ ﺽ ﹸﱡ ﻤ ﻌ َ ﹶ َ ﹾ ﹶ ﺘ ﹾ ِ ﻨ ﺘ ﻜ ﻨ ِ ْ ﻨ
ِﻨﻔ ٍ َﻥ ﺘﺅﻤﻥ ﺇﻻ ﺒﺈﺫﻥ ﺍﷲ ﻭﻴﺠﻌل ﺍﻟﺭﺠﺱ ﻋ ﹶﻰ ﺍﻟ ِﻴﻥ ﻻ ﻴﻌﻘﹸﻭﻥ ١٠٠-٩٩) ﻴﻭﻨﺱ(.
ﻟ ﹶ ﹾ ﺱ ﺃ ﹸ ْ ِ ِ ﱠ ِ ِ ﹾ ِ ِ ُ ﻠ ﱠﺫ ﹶ ِ ﻠ
ﺇﻨﻙ ﻻ ﺘﻬ ِﻱ ﻤﻥ ﺃﺤﺒﺒﺕ ﻟ ِﻥ ﺍﷲ ﻴﻬ ِﻱ ﻥ ﻴ ﹶﺎﺀ ﻭﻫﻭ ﺃﻋﻠﻡ ِﺎﻟﻤﻬﺘ ِﻴﻥ ٥٦) ﺍﻟﻘﺼﺹ(.
ِ ﱠ ﹶ ﹶ ﺩ َ ﹶ ﻭ ﹶﻜ َ ﺩ ﻤ ﺸ َ ﹶ ﺒ ﹾ ﹶﺩ
ﺃﻓ ﻥ ﺯﻴﻥ ﻟﻪ ﻭﺀ ﻋﻤﻠﻪ ﻓ ﺁﻩ ﺤﺴ ﹰﺎ ﻓﺈﻥ ﺍﷲ ﻴﻀ ﱡ ﻥ ﻴ ﹶﺎﺀ ﻭﻴﻬ ِﻱ ﻥ ﻴ ﹶﺎﺀ ﻓﻼ ﺘﺫﻫﺏ ﻨﻔﺴ ﻋ ﹶـﻴﻬﻡ
َ ﹶﻤ ﹶ ﺴ ِ ِ ﹶﺭ ﻨ ﹶ ِ ِ َ ل ﻤ ﺸ ﺩ ﻤ ﺸ ﹶ ﹶ ﹶ ﹾ ﹶ ﹾ ﻙ ﻠ ِ
ﺤﺴ ﺍﺕ ﺇﻥ ﺍﷲ ﻋ ِﻴﻡ ﺒ ﺎ ﻴﺼﻨ ﻭﻥ ٨) ﻓﺎﻁﺭ(.
ﺭ ٍ ِ َ ﻠ ِ ﻤ ﹶﻌ
)ﺩ( ﺇﻥ ﺍﻻﺨﺘﻼﻑ ﻓﻲ ﺍﻟﻌﻘﺎﺌﺩ ﺒﻴﻥ ﺍﻟﺒﺸﺭ ﻤﻤﺎ ﺃﺭﺍﺩﻩ ﺍﷲ ﺘﻌﺎﻟﻰ، ﻭﻤﺎ ﻴﻔﺼل ﻓﻴـﻪ ﻴـﻭﻡ
ﺍﻟﻘﻴﺎﻤﺔ:
ﺇﻥ ﺍﻟ ِﻴﻥ ﺁﻤ ﹸﻭﺍ ﺍﻟ ِﻴﻥ ﺎ ﻭﺍ ﺍﻟﻨ ﺎ ﻯ ﺍﻟ ﺎﺒ ِﻴﻥ ﻤﻥ ﺁﻤﻥ ِﺎﷲ ﺍﻟﻴﻭﻡ ﺍﻵ ِ ِ ﻭﻋ ِل ـﺎﻟ ﺎ ﻓﻠ ـﻡ
ِ ﱠﺫ ﻨ ﻭ ﱠﺫ ﻫ ﺩ ﻭ ﱠﺼ ﺭ ﻭ ﺼ ِﺌ ﺒ ِ ﻭ ﹾ َ ِ ﺨﺭ ﻤ َ ﺼ ِﺤ ﹶ ﹶﻬ
ﺃﺠﺭﻫﻡ ﻋﻨﺩ ﺭﺒﻬﻡ ﻻ ﺨﻭﻑ ﻋﻠﻴﻬﻡ ﻻ ﻫﻡ ﻴﺤﺯ ﹸﻭﻥ ٦٢) ﺍﻟﺒﻘﺭﺓ(.
َ ِ ﹾ ِ ﻭ ﹶ ﹶ ﹲ ﹶ ِ ﻭ ﹶ ﻨ
ﻭ ﹶﺎﻟﺕ ﺍﻟﻴ ﻭﺩ ﻟﻴ ِ ﺍﻟﻨ ﺎ ﻯ ﻋ ﹶﻰ ﺸﻲ ٍ ﻭ ﹶﺎﻟﺕ ﺍﻟﻨ ﺎ ﻯ ﻟﻴ ِ ﺍﻟﻴ ﻭﺩ ﻋ ﹶﻰ ﺸﻲ ٍ ﻭﻫﻡ ﻴﺘﹸﻭﻥ ﺍﻟ ِ ﹶـﺎ
ﻗ ﹶ ِ ﹾ ﻬ ﹶ ﺴﺕ ﱠﺼ ﺭ ﻠ ﹶ ﺀ ﻗ ﹶ ِ ﱠﺼ ﺭ ﹶ ﺴﺕ ﹾ ﻬ ﻠ ﹶ ﺀ ﹾﻠ ﹾﻜﺘ ﺏ
ﻜﺫ ِﻙ ﹶﺎل ﺍﻟ ِﻴﻥ ﻻ ﻴﻌﻠ ﻭﻥ ِﺜل ﻗﻭ ِ ِﻡ ﹶﺎﷲ ﻴﺤ ﹸﻡ ﺒﻴﻨﻬﻡ ﻴﻭﻡ ﺍﻟﻘ ﺎﻤﺔ ِﻴ ﺎ ﹶﺎ ﹸﻭﺍ ِﻴﻪ ﻴﺨﺘﻠ ﹸﻭﻥ ١١٣) ﺍﻟﺒﻘﺭﺓ(.
ﹶ ﹶﻟ ﻗ َ ﱠﺫ ﹶ ﹶﻤ ﻤ ﹾ َ ﹶ ﻟﻬ ﻓ ُ ﻜ ﹶ ﹾ ِﻴ ِ ﻓ ﻤ ﻜ ﻨ ﻓ ِ ﹾ ﹶ ِﻔ
ﹸﻭﹸﻭﺍ ﺁﻤ ﱠﺎ ِﺎﷲ ﻭ ﺎ ﺃﻨ ِل ﺇﻟﻴ ﹶﺎ ﻭ ﺎ ﺃﻨ ِل ﺇ ﹶﻰ ﺇﺒ ﺍ ِﻴﻡ ِﺴ ﺎ ِﻴل ﻭﺇﺴ ﺎﻕ ﻭﻴﻌ ﹸﻭﺏ ﺍﻷﺴ ﺎﻁ ﻭ ﺎ ُﻭ ِـﻲ
ﻨ ﺒ ِ ﻤ ُ ﹾﺯ َ ِ ﹶ ﻨ ﻤ ُ ﹾﺯ َ ِﻟ ِ ﺭ ﻫ ﻭﺇ ﻤ ﻋ َ ِﺤ ﹶ ﻘ ﻭ َ ﺒ ِ ﻤ ﺃ ﺘ ﻗ ﻟ
ﻭ ﻰ ﻭ ِﻴ ﻰ ﻭ ﺎ ُﻭﺘﻲ ﺍﻟﻨﺒ ﻭﻥ ِﻥ ﺭﺒﻬﻡ ﻻ ﻨﻔ ﻕ ﺒﻴﻥ ﺃ ٍ ﻤﻨﻬﻡ ﻭﻨﺤﻥ ﻟﻪ ﻤﺴﻠ ﻭﻥ ٧٣١.ﻓﺈﻥ ﺁﻤ ﹸﻭﺍ ﺒﻤﺜل
ﹶ ِ ﻨ ِ ِ ﹾ ِ ﻤ ﺴ ﻋ ﺴ ﻤ ﺃ ِ ﱠ ِﻴ ﻤ ِ ﹶ ﹸ ﹶﺭ ﹸ َ ﺤﺩ ﹾ ﹶ ﹶ ِ ﻤ
ﺎ ﺁﻤﻨﺘﻡ ﺒﻪ ﻓﻘ ِ ﺍﻫﺘﺩﻭﺍ ﻭِﻥ ﺘﻭﻟﻭﺍ ﻓ ِﻨ ﺎ ﻫﻡ ِﻲ ﺸ ﹶﺎﻕ ﻓﺴﻴﻜ ِﻴﻜﻬﻡ ﺍﷲ ﻭﻫﻭ ﺍﻟﺴ ِﻴﻊ ﺍﻟﻌ ِﻴﻡ ١٣٧) ﺍﻟﺒﻘﺭﺓ(.
ﻤ ﹾ ﹸ ِ ِ ﹶ ﹶﺩ ﹶ ﺇ ﹶ ﱠ ﹶ ﺈ ﱠ ﻤ ﻓ ِ ﻘ ٍ ﹶ ﹾ ﻔ ﹶ ُ ﻤ ﹾ ﻠ
ﻭﻟﻜل ﻭﺠﻬﺔ ﻫﻭ ﻤﻭﱢﻴ ﺎ ﹶﺎﺴﺘﺒ ﹸﻭﺍ ﺍﻟﺨﻴ ﺍﺕ ﺃﻴﻨ ﺎ ﺘ ﹸﻭ ﹸﻭﺍ ﻴﺄﺕ ﺒ ﹸﻡ ﺍﷲ ﺠ ِﻴ ﺎ ﺇﻥ ﺍﷲ ﻋ ﹶﻰ ﻜ ﱢ ﺸﻲ ٍ ﻗ ِﻴﺭ
ِ ﹸ ﱟ ِ ﹲ ﻟ ﻬ ﻓ ﹶ ِﻘ ﹾ ﹶ ﺭ ِ َ ﹶﻤ ﹶﻜ ﻨ ِ ِ ْ ﻜ ُ ﻤ ﻌ ِ َ ﻠ ﹸل ﹶ ﺀ ﹶﺩ
)٨٤١ ﺍﻟﺒﻘﺭﺓ(.
ﻗل ﺁﻤ ﱠﺎ ِﺎﷲ ﻭ ﺎ ﺃﻨ ِل ﻋﻠﻴ ﹶﺎ ﻭ ﺎ ﺃﻨ ِل ﻋ ﹶﻰ ﺇﺒ ﺍ ِﻴﻡ ِﺴ ﺎ ِﻴل ﻭﺇﺴ ﺎﻕ ﻭﻴﻌ ﹸﻭﺏ ﺍﻷﺴ ﺎﻁ ﻭ ﺎ ُﻭ ِـﻲ
ﹸ ْ ﻨ ﺒ ِ ﻤ ُ ﹾﺯ َ ﹶ ﻨ ﻤ ُ ﹾﺯ َ ﻠ ِ ﺭ ﻫ ﻭﺇ ﻤ ﻋ َ ِﺤ ﹶ ﻘ ﻭ َ ﺒ ِ ﻤ ﺃ ﺘ
ﻭ ﻰ ﻭ ِﻴ ﻰ ﺍﻟﻨﺒ ﻭﻥ ِﻥ ﺭﺒﻬﻡ ﻻ ﻨﻔ ﻕ ﺒﻴﻥ ﺃ ٍ ﻤﻨﻬﻡ ﻭﻨﺤﻥ ﻟﻪ ﻤﺴﻠ ﻭﻥ ٨٤) ﺁل ﻋﻤﺭﺍﻥ(.
ﻤ ﺴ ﻋ ﺴ ﻭ ﱠ ِﻴ ﻤ ِ ﹶ ﹸ ﹶﺭ ﹸ َ ﺤﺩ ﹾ ﹶ ﹶ ِ ﻤ
ﻭﻟﻭ ﹶﺎﺀ ﺭﺒﻙ ﻟ ل ﺍﻟ ﱠﺎﺱ ﺃﻤﺔ ﺍﺤﺩﺓ ﻻ ﻴ ﺍﹸﻭﻥ ﻤﺨﺘﻠ ِﻴﻥ ٩١١. ﺇﻻ ﻥ ﺭﺤﻡ ﺭﺒﻙ ِ ﺫ ِ ﺨﻠﻘﻬﻡ ﻭﺘﻤﺕ
ِ ﱠ ﻤ ِ ﻭﻟ ﹶﻟﻙ ﹶ ﹶ ﹶ ﹶ ﹾ ﹶ ﺸ ﹶﺠ ﻌ َ ﻨ ُ ﹰ ﻭ ِ ﹰ ﻭ ﹶ ﺯ ﻟ ﹾ ﹶ ِ ﻔ
ﻜ ِ ﺔ ﺭﺒﻙ ﻷﻤﻸﻥ ﺠﻬﻨﻡ ﻤﻥ ﺍﻟﺠﻨﺔ ﺍﻟ ﱠﺎﺱ ﺃﺠﻤ ِﻴﻥ ١١٩-١١٨) ﻫﻭﺩ(.
ﹶ ﻠ ﻤ ﹸ َ َ ﱠ ِ ﹾ ِ ﱠ ِ ﻭ ﻨ ِ َ ﻌ
ﺍﺘل ﺎ ُﻭﺤﻲ ِﻟﻴ ﻤﻥ ﺍﻟﻜ ﹶﺎﺏ ﺃ ِ ِ ﺍﻟﺼﻼﺓ ﺇﻥ ﺍﻟﺼﻼﺓ ﺘﻨ ﻰ ﻋﻥ ﺍﻟﻔﺤ ﹶﺎﺀ ﺍﻟﻤﻨﻜﺭ ﻟ ِﻜﺭ ﺍﷲ ﺃﻜ ـﺭ ﺍﷲ
ﹾ ُ ﻤ ﺃ ِ ﺇ ﹶ ﻙ ِ ﹾ ِﺘ ِ ﻭَﻗﻡ ﹶ ﹶ ِ ﹶ ﹶ ﹶ ﹾﻬ ِ ﹾ ﹶ ﺸ ِ ﻭ ﹾ ﹾ ﹶ ِ ﻭ ﹶﺫ ﹾ َ ِ ﹾﺒ ﻭ ُ
ﻴﻌﻠﻡ ﺎ ﺘﺼﻨ ﻭﻥ ٦٤. ﻻ ﺘ ﺎﺩﹸﻭﺍ ﺃﻫل ﺍﻟﻜ ﹶﺎﺏ ﺇﻻ ِﺎﻟ ِﻲ ﻫﻲ ﺃﺤﺴﻥ ﺇﻻ ﺍﻟ ِﻴﻥ ﻅﻠ ﻭﺍ ﻤﻨﻬﻡ ﻭ ﹸﻭﹸﻭﺍ ﺁﻤ ﱠﺎ ِﺎﻟ ِﻱ
ﻨ ﺒ ﱠﺫ ﻭ ﹶ ﹸﺠ ِﻟ َ َ ﹾ ِﺘ ِ ِ ﱠ ﺒ ﱠﺘ ِ ِ َ ﱠ ﱠﺫ ﹶ ﹶﻤ ِ ﹾ ﻗ ﻟ ﹶ ﻤ ﹶ ﹶﻌ
ﺃﻨ ِل ﺇﻟﻴ ﹶﺎ ﻭُﻨ ِل ﺇﻟﻴﻜﻡ ﻭﺇﻟﻬ ﹶﺎ ِﻟﻬﻜﻡ ﺍﺤﺩ ﻭﻨﺤﻥ ﻟﻪ ﻤﺴﻠ ﻭﻥ ٤٦) ﺍﻟﻌﻨﻜﺒﻭﺕ(.
ُ ﹾ ﺯ َ ِ ﹶ ﻨ ﺃ ﺯ َ ِ ﹶ ﹸ ِ ﹶ ﻨ ﻭ ﺇ ﹶ ﹸ ﻭ ِ ﹶ ﹶ ِ ﻤ
- ١١ -
- 13. ﻗل ﺍﻟﱠﻬ ﹶﺎﻁﺭ ﺍﻟﺴ ﺎ ﺍﺕ ﺍﻷﺭ ِ ﺎﻟﻡ ﺍﻟﻐﻴﺏ ﻭﺍﻟﺸ ﺎﺩﺓ َﻨﺕ ﺘﺤ ﹸﻡ ﺒﻴﻥ ﻋ ﺎﺩﻙ ِـﻲ ـﺎ ﹶـﺎ ﹸﻭﺍ ِﻴـﻪ
ﻤ ﻜ ﻨ ﻓ ِ ﹸ ِ ﻠ ﻡ ﻓ ِ ﻤ ﻭ ِ ﻭ َ ﺽ ﻋ ِ ﹾ ﹶ ِ ﱠﻬ ِ ﺃ ﹶ ﹶ ﻜ ِ ﺒ ِ ﻓ
ﻴﺨﺘﻠ ﹸﻭﻥ ٤٦) ﺍﻟﺯﻤﺭ(.
ﹾ ﹶ ِﻔ
ﻭ ﺎ ﺍﺨﺘﻠﻔﺘﻡ ِﻴﻪ ِﻥ ﺸﻲ ٍ ﻓﺤﻜﻤﻪ ﺇ ﹶﻰ ﺍﷲ ﺫﻟ ﹸﻡ ﺍﷲ ﺭ ﻲ ﻠﻴ ِ ﺘﻭ ﱠﻠﺕ ِﻟﻴ ِ ﺃ ِﻴﺏ ١٠) ﺍﻟﺸﻭﺭﻯ(.
ِ ﹶ ِﻜ ُ ﺒ ﻋ ﹶ ﻪ ﹶ ﻜ ﹾ ﹸ ﻭﺇ ﹶ ﻪ ُﻨ ﻤ ﹾ ﹶ ﹶ ﹾ ﹸ ﻓ ِ ﻤ ﹶ ﺀ ﹶ ﹾ ِ ﻟ
ﻗل ﺎ ﺃﻴ ﺎ ﺍﻟ ﹶﺎﻓ ﻭ ﻻ ﺃﻋﺒﺩ ﺎ ﺘﻌﺒ ﻭﻥ ﻻ ﺃﻨﺘﻡ ﺎﺒ ﻭﻥ ﺎ ﺃﻋﺒﺩ ﻻ ﺃ ﹶﺎ ﺎﺒﺩ ﺎ ﻋ ﺩﺘﻡ ﻻ ﺃﻨﺘﻡ ﺎﺒ ﻭﻥ
ﹸ ْ ﻴ َ ﻬ ﹾﻜ ِﺭ ﻥ ﹶ َ ﻤ ﹶ ﺩ ﻭ ﹶ َ ﹾ ﹸ ﻋ ِﺩ ﻤ َ ﻭ ﹶ َﻨ ﻋ ِ ﻤ ﺒ ﱡ ﻭ ﹶ َ ﹾ ﹸ ﻋ ِﺩ
ﺎ ﺃﻋﺒﺩ ﻟﻜﻡ ِﻴﻨﻜﻡ ﻭﻟﻲ ِﻴﻥ ٦) ﺍﻟﻜﺎﻓﺭﻭﻥ(.
ﻤ َ ﹶ ﹸ ﺩ ﹸ ﹸ ِ ﺩ ِ
)ﻫـ( ﺇﻨﻪ ﻻ ﻴﻭﺠﺩ ﺤﺩ ﺩﻨﻴﻭﻱ ﻋﻠﻰ ﺍﻟﺭﺩﺓ:
ﺃﻡ ﺘ ِﻴ ﻭﻥ َﻥ ﺘﺴﺄﹸﻭﺍ ﺭ ﻭﻟﻜﻡ ﻜ ﺎ ﺴ ِل ﻭ ﻰ ِﻥ ﻗﺒل ﻭ ﻥ ﺘ ﺩ ِ ﺍﻟﻜﻔﺭ ِﺎ ِﻴ ﺎﻥ ﻓ ﹶـﺩ ـل ـ ﺍﺀ
َ ﹸﺭ ﺩ ﺃ ﹶ َ ﻟ ﺴ ﹶ ﹸ ﹶﻤ ﺌ َ ﻤ ﺴ ﻤ ﹶ ُ ﻤ ﻴ ﹶﺒ ل ﹾ ﹸ ﹾ ﺒ ﻹ ﻤ ِ ﹶﻘ ﻀ ﱠ ﺴ ﻭ
ﺍﻟﺴ ِﻴل ١٠٨) ﺍﻟﺒﻘﺭﺓ(.
ﺒ ِ
ﻭ ﻥ ﻴﺭﺘﺩﺩ ﻤﻨﻜﻡ ﻥ ِﻴﻨﻪ ﻓﻴﻤﺕ ﻭﻫﻭ ﹶﺎﻓﺭ ﻓُﻭﻟ ِ ِ ﻁﺕ ﺃﻋ ﺎﻟﻬﻡ ِﻲ ﺍﻟﺩﻨ ﺎ ﺍﻵ ِ ِ ﻭُﻭﻟ ِ ﺃﺼـ ﺎﺏ
ﹾﻴ ﻭ َﺨﺭﺓ ﺃ ﹶﺌﻙ َ ﺤ ﻤ ﹶ ِ ِ ﹾ ﹸ ﻋ ﺩ ِ ِ ﹶ ﹾ ﻜ ِ ﹶﺄ ﹶﺌﻙ ﺤﺒ ﹶ ﹾ َ ﻤ ﹸ ﻓ
ﺍﻟ ﱠﺎﺭ ﻫﻡ ِﻴ ﺎ ﹶﺎﻟ ﻭﻥ ٢١٧) ﺍﻟﺒﻘﺭﺓ(.
ﻨ ِ ﻓ ﻬ ﺨ ِﺩ
ﺇﻥ ﺍﻟ ِﻴﻥ ﻜﻔ ﻭﺍ ﺒﻌﺩ ِﻴ ﺎﻨﻬﻡ ﺜ ﺍﺯ ﺍ ﻭﺍ ﻜﻔ ﺍ ﱠﻥ ﺘﻘ ل ﺘﻭﺒﺘﻬﻡ ﻭُﻭﻟ ِ ﻫﻡ ﺍﻟ ﺎﱡﻭﻥ ٩٠) ﺁل ﻋﻤﺭﺍﻥ(.
ِ ﱠﺫ ﹶ ﹶﺭ ﺇ ﻤ ِ ِ ﹸﻡ ﺩ ﺩ ﹸ ﹾﺭ ﻟ ﹸ ﹾﺒ َ ﹶ ﹸ ﺃ ﹶﺌﻙ ﻀ ﻟ
ﺇﻥ ﺍﻟ ِﻴﻥ ﺁﻤ ﹸﻭﺍ ﺜ ﻜﻔ ﻭﺍ ﺜ ﺁﻤ ﹸﻭﺍ ﺜ ﻜﻔ ﻭﺍ ﺜ ﺍﺯ ﺍ ﻭﺍ ﻜﻔ ﺍ ﻟﻡ ﻴﻜﻥ ﺍﷲ ﻟﻴﻐﻔﺭ ﻟﻬﻡ ﻻ ﻟﻴﻬﺩﻴﻬﻡ ـ ِﻴﻼ
ِ ﱠﺫ ﻨ ﹸﻡ ﹶ ﹶﺭ ﹸﻡ ﻨ ﹸﻡ ﹶ ﹶﺭ ﹸﻡ ﺩ ﺩ ﹸ ﹾﺭ ﱠ ﹸ ِ ُ ِ ﹾ ِ ﹶ ﻭ ﹶ ِ ِ ﺴ ﺒ ﹰ
)٧٣١ ﺍﻟﻨﺴﺎﺀ(.
ﺎ ﺃﻴ ﺎ ﺍﻟ ِﻴﻥ ﺁﻤ ﹸﻭﺍ ﻥ ﻴﺭﺘﺩ ﻤﻨﻜﻡ ﻥ ِﻴﻨﻪ ﻓ ﻭﻑ ﻴﺄ ِﻲ ﺍﷲ ِﻘﻭ ٍ ﻴﺤ ﻬﻡ ﻭﻴﺤ ﻭﻨﻪ ﺃ ِﻟ ٍ ﻋ ﹶﻰ ﺍﻟ ـﺅﻤ ِﻴﻥ
ُ ﺒ ﹶ ﻡ ِ ﺒ ِ ﺒ ﹶ َ ﺫﱠﺔ ﻠ ﹾﻤ ْ ِﻨ ﻴ َ ﻬ ﱠﺫ ﻨ ﻤ ﹶ ِ ﹾ ﹸ ﻋ ﺩ ِ ِ ﹶﺴ ﹶ ْ ﺘ
ﺃ ِﺯ ٍ ﻋ ﹶﻰ ﺍﻟ ﹶﺎﻓ ِﻴﻥ ﻴ ﺎﻫ ﻭﻥ ِﻲ ﺴ ِﻴل ﺍﷲ ﻻ ﹶﺎ ﹸﻭ ﻟﻭ ﺔ ﻻﺌﻡ ﺫ ِ ﻓﻀل ﺍﷲ ﻴﺅ ِﻴﻪ ﻥ ﻴ ﹶﺎﺀ ﺍﷲ ﺍﺴﻊ
َﻋ ﺓ ﻠ ﹾﻜ ِﺭ ﺠ ِﺩ ﻓ ﺒ ِ ِ ﻭ ﹶ ﻴﺨ ﻓ ﻥ ﹶ ﻤ ﹶ ِ ٍ ﹶﻟﻙ ﹶ ْ ِ ُ ﺘ ِ ﻤ ﺸ ﻭ ُ ﻭ ِ
ﻋ ِﻴﻡ ٥٤) ﺍﻟﻤﺎﺌﺩﺓ(.
ﻠ
ﻴﺤﻠ ﹸﻭﻥ ِﺎﷲ ﺎ ﹶﺎﹸﻭﺍ ﻟﻘﺩ ﹶﺎﹸﻭﺍ ﻜ ِ ﺔ ﺍﻟﻜﻔﺭ ﻜﻔ ﻭﺍ ﺒﻌﺩ ِﺴﻼ ِ ِﻡ ﻭﻫ ﻭﺍ ﺒ ﺎ ﻟﻡ ﻴ ﹶﺎﹸﻭﺍ ﻭ ﺎ ﻨﻘ ﻭﺍ ﺇﻻ ﺃﻥ
ِ ﻔ ﺒ ِ ﻤ ﻗ ﻟ ﻭ ﹶ ﹶ ﻗ ﻟ ﹶﻠﻤ ﹶ ﹾ ﹸ ﹾ ِ ﻭ ﹶ ﹶﺭ ﺇ ﹶﻤﻬ ﻤ ِﻤ ﹶ ﻨ ﻟ ﻤ ﹶ ﹶﻤ ِ ﱠ َ
َ ﹾﻨ ُ ﺴ ﻟ ﻤ ﹶ ﻠﻪ ﹶﺈ ﺘ ﺒ ﹶ ﺭ ﱠ ﺇ ﹶ ﱠ ﺫ ُ ﺫ ﺒ َﻟ ﻤ ﻓ ﹾﻴ ﻭ َﺨﺭﺓ
ﺃﻏ ﹶﺎﻫﻡ ﺍﷲ ﻭﺭ ﻭﹸﻪ ِﻥ ﻓﻀ ِ ِ ﻓ ِﻥ ﻴ ﹸﻭ ﻭﺍ ﻴﻙ ﺨﻴ ﺍ ﻟﻬﻡ ﻭِﻥ ﻴﺘﻭﻟﻭﺍ ﻴﻌ ﱢﺒﻬﻡ ﺍﷲ ﻋ ﹶﺍ ﺎ ﺃ ِﻴ ﺎ ِﻲ ﺍﻟﺩﻨ ﺎ ﺍﻵ ِ ِ
ﻭ ﺎ ﻟﻬﻡ ِﻲ ﺍﻷﺭ ِ ِﻥ ﻭﻟﻲ ﻻ ﻨ ِﻴﺭ ٧٤) ﺍﻟﺘﻭﺒﺔ(.
ﻤ ﹶ ﻓ َ ﺽ ﻤ ِ ﻭ ﹶ ﹶﺼ ٍ
ﻥ ﻜﻔ ِ ﺎﷲ ِﻥ ﺒﻌﺩ ﺇﻴ ﺎﻨﻪ ﺇﻻ ﻤﻥ ﺃﻜﺭﻩ ﻭﻗﻠﺒﻪ ﻤﻁﻤﺌﻥ ِﺎ ِﻴ ﺎﻥ ﻭﻟ ِﻥ ﻥ ﺸ ِ ﺎﻟﻜﻔﺭ ـﺩ ﺍ ﻓﻌ ﹶـﻴﻬﻡ
ﻤ ﹶ ﹶﺭ ﺒ ِ ﻤ ِ ﻤ ِ ِ ِ ﱠ ُ ﹾ ِ ﹶ ﹾ ﹾ ِ ﺒ ﻹ ﻤ ِ ﹶﻜ ﻤ ﹶﺭﺡ ﺒ ﹾ ﹸ ﹾ ِ ﺼ ﺭ ﹶ ﻠ ِ
ﻏ ﺏ ﻤﻥ ﺍﷲ ﻭﻟﻬﻡ ﻋ ﹶﺍﺏ ﻋ ِﻴﻡ ١٠٦) ﺍﻟﻨﺤل(.
ﹶ ﻀ ِ ﹶ ﺫ ﻅ
ﺇﻥ ﺍﻟ ِﻴﻥ ﺍﺭﺘ ﻭﺍ ﻋ ﹶﻰ ﺃﺩ ﺎﺭ ِﻡ ﻥ ﺒﻌﺩ ﺎ ﺘ ﻴ ﻟﻬﻡ ﺍﻟﻬ ﻯ ﺍﻟﺸﻴ ﹶﺎﻥ ﻭل ﻟﻬﻡ ﻭﺃﻤ ﹶﻰ ﻟﻬﻡ ٢٥) ﻤﺤﻤﺩ(.
ﱠ ﻁ ﺴ َ ﹶ َ ﻠ ﹶ ِ ﱠﺫ ﹶﺩ ﻠ َ ﺒ ِﻫ ﻤ ِ ﻤ ﹶﺒ ﻥ ﹶ ﹾ ﺩ
***
ﻻ ﺃﻋﺘﻘﺩ ﺃﻥ ﺃﻱ ﺩﺍﻋﻴﺔ ﻟﻠﺤﺭﻴﺔ ﺍﻟﻔﻜﺭﻴﺔ ﻋﻠﻰ ﺇﻁﻼﻗﻬﺎ، ﻴﻤﻜﻥ ﺃﻥ ﻴﺄﺘﻲ ﺒﻤﺜل ﻤﺎ ﺠﺎﺀ ﺒﻪ ﺍﻟﻘﺭﺁﻥ، ﻭﻤﺎ ﺘﻀـﻤﻨﺘﻪ
ﺍﻵﻴﺎﺕ ﺍﻟﺴﺎﺒﻘﺔ ﺍﻟﺘﻲ ﻗﺭﺭﺕ ﺃﻥ ﺍﻹﻴﻤﺎﻥ ﻭﺍﻟﻜﻔﺭ ﻗﻀﻴﺔ ﺸﺨﺼﻴﺔ ﻭﻟﻴﺴﺕ ﻤﻥ ﻗﻀﺎﻴﺎ "ﺍﻟﻨﻅﺎﻡ ﺍﻟﻌﺎﻡ" ﺍﻟﺘﻲ ﺘﺘﺼﺩﻯ ﻟﻬﺎ
ﺍﻟﺩﻭﻟﺔ، ﻓﻤﻥ ﺁﻤﻥ ﻓﺈﻨﻪ ﻴﻨﻔﻊ ﻨﻔﺴﻪ، ﻭﻤﻥ ﻜﻔﺭ ﻓﺈﻨﻪ ﻴﺠﻨﻲ ﻋﻠﻴﻬﺎ، ﻭﺍﷲ – ﺘﻌﺎﻟﻰ - ﻏﻨﻲ ﻋﻥ ﺍﻟﻌﺎﻟﻤﻴﻥ، ﻭﻗﺭﺭﺕ ﺃﻥ
ﺍﻟﺭﺴل، ﻭﻫﻡ ﺤﻤﻠﺔ ﺍﻟﻭﺤﻲ ﻭﺃﻭﻟﻰ ﺍﻟﻨﺎﺱ ﺒﻘﻀﻴﺔ ﺍﻹﻴﻤﺎﻥ ﻭﺍﻟﻜﻔﺭ، ﻟﻴﺱ ﻟﻬﻡ ﻤﻥ ﺴﻠﻁﺔ ﺇﻻ ﺍﻟﺘﺒﻠﻴـﻎ، ﻭﻻ ﻴﻤﻠﻜـﻭﻥ
ﹶ
ﻭﺭﺍﺀ ﺫﻟﻙ ﺸﻴ ًﺎ؛ ﻓﺎﻟﺭﺴﻭل ﻟﻴﺱ ﺤﻔﻴ ﹰﺎ، ﻭﻻ ﻭﻜﻴﻼ ﻋﻥ ﺍﻟﻨﺎﺱ، ﻭﻟﻜﻨﻪ ﺒﺸﻴﺭ ﻭﻨﺫﻴﺭ ﻭﻤﺫﻜﺭ ﻭﻤﺒﻠـﻎ، ﻭﺃﻜـﺩﺕ ﺃﻥ
ﹰ ﻅ ﺌ
ﺍﻟﻬﺩﺍﻴﺔ ﻤﻥ ﺍﷲ، ﻭﺃﻥ ﺍﻟﺭﺴﻭل ﻟﻴﺱ ﻤﻜﻠ ﹰﺎ ﺒﻜﻔﺎﻟﺔ ﻫﺫﻩ ﺍﻟﻬﺩﺍﻴﺔ ﻷﺤﺩ، ﻭﺃﻨﻪ ﻻ ﻴﻤﻠﻙ ﺃﻥ ﻴﻬـﺩﻱ ﻤـﻥ ﻴﺤـﺏ، ﻭﺃﻥ
ﻔ
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- 14. ﺍﻻﺨﺘﻼﻑ ﻭﺍﻟﺘﻌﺩﺩﻴﺔ ﻜﻠﻬﺎ ﻤﻤﺎ ﺃﺭﺍﺩﻩ ﺍﷲ، ﻭﻟﻭ ﺸﺎﺀ ﻟﺠﻌل ﺍﻟﻨﺎﺱ ﺃﻤﺔ ﻭﺍﺤﺩﺓ، ﻭﺫﻜﺭ ﺍﻟﺭﺩﺓ ﻤﺭﺍ ﺍ ﻭﺘﻜﺭﺍ ﺍ، ﻭﺒﺸﻜل
ﺭ ﺭ
ﺼﺭﻴﺢ ﺩﻭﻥ ﺃﻥ ﻴﻔﺭﺽ ﻋﻘﻭﺒﺔ ﺩﻨﻴﻭﻴﺔ ﻋﻠﻴﻬﺎ. ﻭﺃﻜﺩ ﻤﺭﺍ ﺍ ﺃﻨﻪ ﻫﻭ ﺍﻟﺫﻱ ﻴﻔﺼل ﻴﻭﻡ ﺍﻟﻘﻴﺎﻤـﺔ ﻓﻴﻤـﺎ ﻜـﺎﻨﻭﺍ ﻓﻴـﻪ
ﺭ
ﻴﺨﺘﻠﻔﻭﻥ.
ﻫل ﺘﺭﻙ ﺍﻟﻘﺭﺁﻥ ﺸﻴ ًﺎ ﻟﺩﻋﺎﺓ ﺤﺭﻴﺔ ﺍﻟﻔﻜﺭ ﻭﺍﻻﻋﺘﻘﺎﺩ؟..! ﺍﻟﻠﻬﻡ ﻻ، ﻭﻗﺩ ﻭﺼل ﺇﻟﻰ ﺍﻟﻐﺎﻴﺔ ﻋﻨﺩﻤﺎ ﺤـﺩﺩ ﺴـﻠﻁﺔ
ﺌ
ﺍﻟﺭﺴل ﻭﻫﻡ ﺃﻋﻠﻰ ﺍﻷﻓﺭﺍﺩ ﻤﺴﺌﻭﻟﻴﺔ ﻓﻲ ﻤﺠﺎل ﺍﻟﻌﻘﻴﺩﺓ ﻫﺫﺍ ﺍﻟﺘﺤﺩﻴﺩ ﺍﻟﺩﻗﻴﻕ، ﻭﻋﻨﺩﻤﺎ ﺼﺎﺭﺡ ﺍﻟﺭﺴﻭل "ﻟﻴﺱ ﻋﻠﻴـﻙ
ﻫﺩﺍﻫﻡ" ﻭﺃﻨﻪ ﻟﻴﺱ ﺇﻻ ﺒﺸﻴ ﺍ ﻭﻨﺫﻴ ﺍ، ﻤﺒﻠ ﹰﺎ ﻭﻤﻨﻜ ﺍ، ﻭﺠﺒﻬﻪ ﺃﻨﻪ ﻻ ﻴﻤﻠﻙ ﺃﻥ ﻴﻬﺩﻱ ﻤﻥ ﻴﺤﺏ؛ ﻷﻥ ﺍﻟﻬﺩﺍﻴﺔ ﺒﻴـﺩ ﺍﷲ
ِ ﺭ ﻐ ﺭ ﺭ
ﻭﺤﺩﻩ، ﻭﻭﺠﻬﻪ ﻷﻥ ﻻ ﻴﺒﺨﻊ ﻨﻔﺴﻪ ﻟﻤﺴﺎﺭﻋﺔ ﻓﻲ ﺍﻟﻜﻔﺭ، ﻭﻨﺒﻪ ﺍﻟﺭﺴﻭل ﻓﻲ ﺍﺴﺘﻔﻬﺎﻡ ﺇﻨﻜﺎﺭ ﺃﻓﺄﻨﺕ ﺘﻜﹾـﺭﻩ ﺍﻟ ﱠـﺎﺱ
َ ﹶَ ﹾ ﹶ ﹸ ِ ﻨ
ﺤ ﱠﻰ ﻴ ﹸﻭ ﹸﻭﺍ ﻤﺅﻤ ِﻴﻥ؟ ﻭ ﺎ ﻠﻴ ﺃﻻ ﻴﺯ ﱠﻰ؟.
ﻤ ﻋ ﹶ ﻙ َ ﱠ ﻜ ﺘ ﻜ ﻨ ِ ْ ﻨ
ﻭﻨﻌﻠﻡ ﺃﻥ ﺍﻟﻔﻘﻬﺎﺀ ﻭﺍﻟﻤﻔﺴﺭﻴﻥ ﻗﺎﻟﻭﺍ: ﺇﻥ ﻫﺫﻩ ﺍﻵﻴﺎﺕ ﻨﺴﺨﺕ ﺒﺂﻴﺔ ﺍﻟﺴﻴﻑ، ﻭﻫﺫﺍ ﺴﺨﻑ ﻭﻗﻭل ﻴﺭﻓﻀﻪ ﻤﻥ ﻟﺩﻴـﻪ
ﺫﺭﺓ ﻤﻥ ﻋﻘل، ﻓﺈﺫﺍ ﻜﺎﻨﺕ ﻗﺩ ﻨﺴﺨﺕ ﻓﻤﺎ ﻓﺎﺌﺩﺓ ﺍﻹﺒﻘﺎﺀ ﻋﻠﻴﻬﺎ ﻓﻲ ﺍﻟﻤﺼﺤﻑ، ﻭﻜﻴﻑ ﻴﺘﻠﻭﻫﺎ ﺍﻟﻨﺎﺱ ﻭﻫﻲ ﻤﻨﺴﻭﺨﺔ،
ﺇﻥ ﻗﻀﻴﺔ ﺍﻟﻨﺴﺦ ﻜﻠﻬﺎ ﻗﻀﻴﺔ ﻀﺎﻟﺔ ﻤﻀﻠﺔ، ﻭﻗﺩ ﺃﺜﺒﺘﻨﺎ ﺫﻟﻙ ﻓﻲ ﻜﺘﺎﺒﻨﺎ: "ﺍﻷﺼﻼﻥ ﺍﻟﻌﻅﻴﻤﺎﻥ: ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ"، ﺍﻟﺫﻱ
ﺨﺼﺼﻨﺎ ﻓﻴﻪ ﻗﺭﺍﺒﺔ ﺴﺒﻌﻴﻥ ﺼﻔﺤﺔ ﻟﺘﻔﻨﻴﺩ ﺩﻋﻭﻯ ﺍﻟﻨﺴﺦ، ﻭﻜﺫﻟﻙ ﻓﻲ ﻜﺘﺎﺒﻨﺎ )ﺘﻔﻨﻴﺩ ﺩﻋﻭﻯ ﺍﻟﻨﺴﺦ(.
ﻭﻴﻘﻭل ﺒﻌﺽ ﺍﻟﻔﻘﻬﺎﺀ: ﺇﻥ ﺁﻴﺔ ﻻ ﺇﻜ ﺍﻩ ِﻲ ﺍﻟ ﻴﻥ ﻫﻲ ﻋﻤﻭﻡ ﻴﺤﻜﻤﻪ ﺨﺼﻭﺹ، ﻫـﻡ ﺃﻥ ﺍﻟﻤﻘﺼـﻭﺩ ﻫـﻡ
ﹶ ِ ﹾﺭ ﻓ ﺩ ِ
ﺍﻟﻨﺼﺎﺭﻯ ﺃﻭ ﺍﻟﻴﻬﻭﺩ ﺍﻟﺫﻴﻥ ﻴﺩﻓﻌﻭﻥ ﺍﻟﺠﺯﻴﺔ؛ ﻓﻬﺅﻻﺀ ﻻ ﻴﺠﻭﺯ ﺇﻜﺭﺍﻫﻬﻡ ﻋﻠﻰ ﺍﻹﺴﻼﻡ، ﻭﻫﻭ ﺍﻓﺘﻴﺎﺕ ﻋﻠﻰ ﻨﺹ ﺍﻵﻴﺔ
ﺍﻟﺼﺭﻴﺢ ﻭﻤﻀﻤﻭﻨﻬﺎ، ﻭﺭﻭﺤﻬﺎ، ﻭﺍﺠﺘﻬﺎﺩ ﻓﺎﺌﻕ ﺃﻭﺠﺩﻩ ﺭﻭﺡ ﺍﻟﻌﺼﺭ ﻭﻁﺒﻴﻌﺔ ﺍﻟﺫﻴﻥ ﻴﻨﺘﺴـﺒﻭﻥ ﺇﻟـﻰ "ﺍﻟﻤﺅﺴﺴـﺔ
ﺍﻟﺩﻴﻨﻴﺔ" ﻭﻴﺤﺠﺭﻭﻥ ﻭﺍﺴ ﺎ.
ﻌ
ﺇﻥ ﻤﻥ ﺍﻟﻤﺭﻓﻭﺽ ﺘﻤﺎ ﺎ ﺘﻁﻭﻴﻊ ﺍﻵﻴﺎﺕ ﺍﻟﻘﺭﺁﻨﻴﺔ ﻟﺘﻌﻁﻲ ﻤﻔﻬﻭ ﺎ ﺒﻌﻴ ﺍ ﻋﻥ ﻅﺎﻫﺭﻫﺎ، ﺃﻭ ﺍﻟﺘﺤﺎﻴل ﻋﻠﻰ ﺍﻟﻤﻌﻨـﻰ
ﻤ ﺩ ﻤ
ﺍﻟﺼﺭﻴﺢ ﻟﻠﻭﺼﻭل ﺇﻟﻰ ﻤﻌﻨﻰ ﻤﺨﺎﻟﻑ، ﺃﻭ ﺤﺘﻰ ﻤﻨﺎﻗﺽ، ﻓﻬﺫﺍ ﻜﻠﻪ ﺘﻼﻋﺏ ﺒﻜﻼﻡ ﺍﷲ ﻭﺘﺴﺨﻴﺭ ﻟـﻪ ﻟﻤـﺎ ﺘﻬـﻭﻯ
ﺍﻷﻨﻔﺱ، ﻭﻤﺎ ﺃﺸﻨﻊ ﻭﺃﺒﺸﻊ ﻫﺫﺍ ﻭﺘﺤﺴ ﻭﻨﻪ ﻫﻴ ﹰﺎ ﻭﻫﻭ ﻋﻨﺩ ﺍﷲ ﻋ ِﻴﻡ.
ﹶ ﺒ ﹶ ﻨ ِ ﹾ ِ ﻅ
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- 15. -٢-
ﺸﻭﺍﻫﺩ ﺤﺭﻴﺔ ﺍﻟﻔﻜﺭ
ﻤﻥ ﺴﻨﺔ ﺍﻟﺭﺴﻭل ﻭﻋﻤﻠﻪ
ﺍﻟﺴﻨﺔ ﻫﻲ ﺍﻟﻌﻤل، ﻭﺍﻟﺴﻴﺭﺓ، ﻭﺍﻟﻁﺭﻴﻘﺔ ﻭﻤﺎ ﻴﻠﺘﺯﻡ ﻤﻥ ﻗﻭﺍﻋﺩ، ﻭﻤﻥ ﻫﻨﺎ ﻓﻬﻲ ﻋﻤﻠﻴﺔ ﺃﻜﺜﺭ ﻤﻤـﺎ ﻫـﻲ ﻗﻭﻟﻴـﺔ،
ﻭﺴﻨﻌﺭﺽ ﻫﻨﺎ ﻟﻠﺴﻨﺔ ﺍﻟﻌﻤﻠﻴﺔ، ﺜﻡ ﻨﺘﺒﻌﻬﺎ ﺒﻤﺎ ﻨﻘل ﻋﻥ ﺍﻟﺭﺴﻭل ﻤﻥ ﺃﺤﺎﺩﻴﺙ ﻴﺘﺨﺫﻫﺎ ﺍﻟﺒﻌﺽ ﺍﻟﺩﻟﻴل ﺍﻟﻤﻌﺘﻤﺩ ﻋﻠـﻰ
ﹶ ﹸ
ﻋﻘﻭﺒﺔ ﺍﻟﺭﺩﺓ.
ﻋﻨﺩﻤﺎ ﺩﺨل ﺍﻟﺭﺴﻭل ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺍﻟﻤﺩﻴﻨﺔ ﻜﺎﻥ ﺒﻬﺎ ﺠﺎﻟﻴﺔ ﻗﻭﻴﺔ ﻤﻥ ﺍﻟﻴﻬﻭﺩ، ﻭﺤﺎﻭل ﺍﻟﺭﺴﻭل ﺍﺠﺘﺫﺍﺒﻬﻡ
ﻭﺘﻔﺎﺩﻱ ﺸﺭﻫﻡ، ﻟﻴﺱ ﻓﺤﺴﺏ ﺒﺘﺭﻜﻬﻡ ﺃﺤﺭﺍ ﺍ، ﻭﺇﻨﻤﺎ ﺃﻴ ﺎ ﺒﺎﻋﺘﺒﺎﺭﻫﻡ ﺩﺍﺨل ﺃﺴﺭﺓ "ﻭﺃﻤﺔ ﺍﻟﻤﺩﻴﻨﺔ"، ﻜﻤﺎ ﻴﺘﻀﺢ ﺫﻟﻙ
ﻀ ﺭ
ﻤﻥ "ﺼﺤﻴﻔﺔ ﺍﻟﻤﻭﺍﺩﻋﺔ"، ﻭﻟﻜﻥ ﺍﻟﻴﻬﻭﺩ ﺴﺎﺀﻫﻡ ﺃﻥ ﻴﻅﻬﺭ ﺭﺴﻭل ﻨﺎﺠﺢ ﻤﻥ ﻏﻴﺭ ﺒﻨﻲ ﺇﺴﺭﺍﺌﻴل، ﻭﺃﺨﺫﻭﺍ ﻓﻲ ﺍﻟﻜﻴﺩ ﻟﻪ
ٌ
ﺒﻤﺨﺘﻠﻑ ﺍﻟﻁﺭﻕ.
ﻜﻤﺎ ﻜﺎﻥ ﻓﻲ ﺍﻟﻤﺩﻴﻨﺔ – ﻋﻨﺩ ﻤﻘﺩﻡ ﺍﻟﺭﺴﻭل ﺸﻴﻭﺥ ﻗﺒﺎﺌل ﻭﺴﺭﺍﺓ ﻟﻬﻡ ﻤﻨﺯﻟﺔ ﺨﺎﺼﺔ ﺒﺤﻜـﻡ ﻨﺴـﺒﻬﻡ ﻭﺜـﺭﻭﺘﻬﻡ
ﻭﻋﺭﺍﻗﺘﻬﻡ. ﻭﻟﻡ ﻴﺭﺤﺏ ﺒﻌﺽ ﻫﺅﻻﺀ ﺒﺎﻟﺩﻴﻥ ﺍﻟﺠﺩﻴﺩ ﺍﻟﺫﻱ ﻏ ﺭ ﺍﻷﻭﻀﺎﻉ ﺍﻟﺘﻲ ﻜﺎﻨﺕ ﺘﺤﻘﻕ ﻟﻬﻡ ﺍﻟﺴﻴﺎﺩﺓ، ﻭﺠﻌـل
ﻴ
ﺍﻟﻨﺎﺱ ﺴﻭﺍﺴﻴﺔ، ﻭﻜﺎﻥ ﻜﺒﻴﺭ ﻫﺅﻻﺀ ﻋﺒﺩ ﺍﷲ ﺒﻥ ﺃﺒ ،ﺴﻴﺩ ﺍﻟﺨﺯﺭﺝ، ﺍﻟﺫﻱ ﻜﺎﻨﻭﺍ ﻴﻨﻅﻤﻭﻥ ﺍﻟﺨﺭﺯ ﻓﻲ ﺘﺎﺝ ﻟﻪ ﻟﻴﻜﻭﻥ
ﻲ
ﻤﻠ ﹰﺎ ﺃﻭ ﺭﺌﻴ ﺎ، ﻓﻠﻤﺎ ﺠﺎﺀ ﺍﻹﺴﻼﻡ ﺁﻟﺕ ﺍﻟﺭﺌﺎﺴﺔ ﺇﻟﻰ ﺍﻟﺭﺴﻭل ﻭﺇﻟﻰ ﺍﻟﻤﺅﻤﻨﻴﻥ.
ﺴ ﻜ
ﻭﺘﻜ ﻥ ﻤﻥ ﻫﺅﻻﺀ ﻭﻤﻥ ﺍﻟﻴﻬﻭﺩ ِﻠﻑ ﺠﻌل ﻫﻤﻪ ﺍﻟﻜﻴﺩ ﻟﻠﺭﺴﻭل ﻭﺇﻗﺎﻤﺔ ﺍﻟﻌﺭﺍﻗﻴل ﻓﻲ ﻭﺠـﻪ ﺍﻟـﺩﻋﻭﺓ ﺍﻟﺠﺩﻴـﺩﺓ
ﺤ ﻭ
ﻭﺍﻟﺘﺂﻤﺭ ﻋﻠﻴﻬﺎ. ﻭﻗﺩ ﻭﺼل ﺍﻷﻤﺭ ﺒﻌﺒﺩ ﺍﷲ ﺒﻥ ﺃﺒﻲ ﺃﻥ ﺍﻨﺨﺫل ﺒﺜﻠﺙ ﺍﻟﺠﻴﺵ ﻋﻨﺩﻤﺎ ﻗﺭﺭ ﺍﻟﺭﺴـﻭل ﺍﻟﺨـﺭﻭﺝ ﻓـﻲ
ﻏﺯﻭﺓ ﺃﺤﺩ؛ ﻓﻠﻡ ﻴﺨﺭﺝ ﻭﺒﻘﻲ ﺒﺎﻟﻤﺩﻴﻨﺔ. ﻭﻜﺎﻥ ﻤﻥ ﺃﺴﺎﻟﻴﺒﻬﻡ ﺍﺩﻋﺎﺀ ﺍﻹﻴﻤﺎﻥ ﺜﻡ ﺍﻟﻜﻔﺭ ﺒﻌﺩ ﺫﻟـﻙ ﻟﺯﻋﺯﻋـﺔ ﺇﻴﻤـﺎﻥ
ُ
ﺍﻟﻤﺴﻠﻤﻴﻥ ﻭﺇﺸﺎﻋﺔ ﺍﻟﺸﺎﺌﻌﺎﺕ ﻭﻨﺸﺭ ﺍﻷﻜﺎﺫﻴﺏ. ﻭﻫﺅﻻﺀ ﻫﻡ ﺍﻟﻤﻨﺎﻓﻘﻭﻥ ﺍﻟﺫﻴﻥ ﻜﺸﻑ ﺍﷲ ﺴـﺘﺭﻫﻡ، ﻭﺃﻋﻠـﻥ ﺨﺒﻴﺌـﺔ
ﻨﻔﻭﺴﻬﻡ ﻓﻲ ﻋﺩﺩ ﻤﻥ ﺍﻵﻴﺎﺕ. ﺒل ﻭﺃﻨﺯل ﺴﻭﺭﺓ ﺨﺎﺼﺔ ﺒﻬﻡ ﻫﻲ ﺴﻭﺭﺓ "ﺍﻟﻤﻨﺎﻓﻘﻭﻥ".
ﻓﻤﺎﺫﺍ ﻓﻌل ﺍﻟﺭﺴﻭل ﺒﻬﺅﻻﺀ ﺍﻟﺫﻴﻥ ﻗﺎل ﻓﻴﻬﻡ ﺍﻟﻘﺭﺁﻥ ﺇﻨﻬﻡ: ﺁﻤ ﹸﻭﺍ ﺜ ﻜﻔ ﻭﺍ ﺜ ﺁﻤ ﹸﻭﺍ ﹸـﻡ ﻜ ﹶـ ﻭﺍ ﹸـﻡ ﺍﺯ ﺍ ﻭﺍ
ﻨ ﹸ ﻡ ﹶ ﹶ ﺭ ﹸ ﻡ ﻨ ﺜ ﹶﻔ ﺭ ﺜ ﺩ ﺩ
ﻜﻔ ﺍ ﻭﻗﺎل: ﻟﻘﺩ ﹶﺎﹸﻭﺍ ﻜِ ﺔ ﺍﻟﻜﻔﺭ ﻜﻔ ﻭﺍ ﺒﻌﺩ ﺇﺴ ﹶﻤﻬﻡ ،ﻭﻗﺎل: ﻻ ﺘﻌﺘ ِ ﻭﺍ ﻗﺩ ﻜﻔﺭﺘﻡ ﺒﻌﺩ ِﻴ ﺎﻨﻜﻡ ..ﻭﻫﻲ
ﹶ ﹶ ﹶ ﺫﺭ ﹶ ﹶ ﹶ ﹸ ﺇ ﻤ ِ ﹸ ﻭﹶ ﹶ ﻗ ﻟ ﹶﻠﻤ ﹶ ﹾ ﹸ ﹾ ِ ﻭ ﹶ ﹶﺭ ِ ﻼ ﹸ ﹾﺭ
ﺁﻴﺎﺕ ﺼﺎﺩﻋﺔ ﺒﺭﺩﺓ ﻫﺅﻻﺀ ﻭﻜﻔﺭﻫﻡ ﺒﻌﺩ ﺇﺴﻼﻤﻬﻡ.
ﻟﻘﺩ ﺃﺤﺴﻥ ﺍﻟﺭﺴﻭل ﺇﻟﻴﻬﻡ، ﻭﺘﻐﺎﻀﻰ ﻋﻨﻬﻡ، ﻭﻋﻨﺩﻤﺎ ﻋﺭﺽ ﺍﺒﻥ ﻋﺒﺩ ﺍﷲ ﺒﻥ ﺃﺒ ،ﻭﻗـﺩ ﻜـﺎﻥ ﻤـﻥ ﺨﻴـﺭﺓ
ُﻲ
ﺍﻟﻤﺅﻤﻨﻴﻥ، ﺃﻥ ﻴﺄﺘﻲ ﺍﻟﺭﺴﻭل ﺒﺭﺃﺱ ﺃﺒﻴﻪ ﺤﺘﻰ ﻻ ﻴﻘﺘﻠﻪ ﺃﺤﺩ ﺍﻟﻤﺴﻠﻤﻴﻥ؛ ﻓﻴﺠﺩ ﻓﻲ ﻨﻔﺴﻪ ﻏﻀﺎﻀﺔ، ﻗﺎل ﺍﻟﺭﺴﻭل: "ﺒل
ﻨﺤﺴﻥ ﺼﺤﺒﺘﻪ".
***
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- 16. ﻭﺠﺎﺀ ﻓﻲ ﺭﺴﺎﻟﺔ "ﺍﻟﺴﻠﻔﻴﺔ ﺍﻟﻤﻌﺎﺼﺭﺓ ﺇﻟﻰ ﺃﻴﻥ؟" "ﻭﻤﻥ ﻫﻡ ﺃﻫل ﺍﻟﺴﻨﺔ" ﻟﻔﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﻤﺤﻤﺩ ﺯﻜﻲ ﺇﺒـﺭﺍﻫﻴﻡ،
ﺭﺍﺌﺩ ﺍﻟﻌﺸﻴﺭﺓ ﺍﻟﻤﺤﻤﺩﻴﺔ، ﻭﻋﻀﻭ ﺍﻟﻤﺠﻠﺱ ﺍﻷﻋﻠﻰ ﻟﻠﺸﺌﻭﻥ ﺍﻹﺴﻼﻤﻴﺔ"، ﻋﺭ ﺎ ﻟﺒﻌﺽ ﻨﻤﺎﺫﺝ ﺍﻟﺫﻴﻥ ﺍﺭﺘﺩﻭﺍ ﻋﻠﻰ
ﻀ ﹶ
ﻋﻬﺩ ﺍﻟﺭﺴﻭل ﻓﻠﻡ ﻴ ِﻡ ﻋﻠﻴﻬﻡ ﺤ ﺍ، ﻭﻟﻡ ﻴﻁﻠﺏ ﻤﻨﻬﻡ ﺍﺴﺘﺘﺎﺒﺔ ﻭﻤﻥ ﻫﺅﻻﺀ:
ﺩ ﻘ
ﺍﺭﺘﺩ ﻓﻲ ﺤﻴﺎﺘﻪ ﺒﻌﺽ ﺍﻟﻤﺴﻠﻤﻴﻥ ﺃﻓﺭﺍ ﺍ ﺃﻭ ﺠﻤﺎﻋﺎﺕ، ﻭﺒﻌﻀﻬﻡ ﻜﺎﻥ ﺍﺭﺘﺩﺍﺩﻩ ﻤﺭﺍﺕ ﻻ ﻤﺭﺓ ﻭﺍﺤﺩﺓ، ﻓﻠﻤﺎ
ﺩ -
ﻗﺘل ﺃﺤ ﺍ ﻤﻨﻬﻡ.
ﺩ
ﺍﺭﺘﺩ ﺭﺠل ﺁﺨﺭ ﻋﻥ ﺍﻹﺴﻼﻡ ﺒﻌﺩ ﺃﻥ ﻜﺎﻥ ﻤﻥ ﻜﺘﺎﺏ ﺍﻟﻭﺤﻲ ﻟﻠﺭﺴﻭل، ﻭﻟﻡ ﻴﺘﻭﺭﻉ – ﻤـﻊ ﺍﺭﺘـﺩﺍﺩﻩ ﺃﻥ -
ﻴﻘﻭل ﺍﻟﻜﻠﻤﺔ ﺍﻟﻤﻨﻜﺭﺓ ﺍﻟﺘﻲ ﺭﻭﺍﻫﺎ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻏﻴﺭﻩ: "ﻤﺎ ﻴﺩﺭﻱ ﻤﺤﻤﺩ ﺇﻻ ﻤﺎ ﻜﺘﺒﺕ ﻟﻪ".
ﻭﻋﻠﻰ ﺍﻟﺭﻏﻡ ﻤﻥ ﺫﻟﻙ ﻜﻠﻪ ﺘﺭﻜﻪ ﺭﺴﻭل ﺍﻟﺤﺭﻴﺔ ﺤ ﺍ ﻁﻠﻴ ﹰﺎ ﻭﻗﺒل ﻓﻴﻪ ﺍﻟﺸﻔﺎﻋﺔ ﺤﺘﻰ ﻤﺎﺕ ﻋﻠﻰ ﻓﺭﺍﺸﻪ. )ﺍﻨﻅﺭ
ﻘ ﺭ
ﻫﺩﺍﻴﺔ ﺍﻟﺒﺎﺭﻱ ﺇﻟﻰ ﺘﺭﺘﻴﺏ ﺃﺤﺎﺩﻴﺙ ﺍﻟﺒﺨﺎﺭﻱ(.
ﺜﻡ ﺨﺭﺠﻭﺍ ﻤﻥ ﺍﻟﻤﺩﻴﻨﺔ ﺇﻟﻰ ﻤﻜﺔ، ﻭﻤﻨﻬﻡ ﻭﺍﺭﺘﺩ ﺍﺜﻨﺎ ﻋﺸﺭ ﻤﺴﻠﻤﺎ ﻋﻥ ﺍﻹﺴﻼﻡ ﻋﻠﻰ ﻋﻬﺩ ﺭﺴﻭل ﺍﷲ -
ﺍﻟﺤﺎﺭﺙ ﺒﻥ ﺴﻭﻴﺩ ﺍﻷﻨﺼﺎﺭﻱ، ﻓﻤﺎ ﺃﻫﺩﺭ ﺍﻟﺭﺴﻭل ﺩﻡ ﺃﺤﺩ ﻤﻨﻬﻡ، ﻭﻻ ﺤﻜﻡ ﺒﻘﺘل ﻤﺭﺘﺩ ﻤـﻨﻬﻡ، ﻭﺍﻜﺘﻔـﻰ
ﺍﻟﻘﺭﺁﻥ ﺒﻘﻭﻟﻪ ﻋﻨﻬﻡ: ﻭ ﻥ ﺒﺘ ِ ﻏﻴ ﺍ ِﺴﻼ ِ ِﻴ ﹰﺎ ﻓﻠﻥ ﻴﻘ ل ﻤﻨﻪ ﻭﻫﻭ ِﻲ ﺍﻵ ِ ِ ﻤﻥ ﺍﻟ ﹶﺎﺴ ِﻴ .
ﻤ ﻴ ﹶﻎ ﹶ ﺭ ﻹ ﹶﻡ ﺩ ﻨ ﹶ ﹶ ﹾﺒ َ ِ ﹾ ﻓ َﺨﺭﺓ ِ ﹾﺨ ِﺭ ﻥ
ﻭﺍﺭﺘﺩ ﻋﺒﻴﺩ ﺍﷲ ﺒﻥ ﺠﺤﺵ ﺒﻌﺩ ﺇﺴﻼﻤﻪ ﻭﻫﺠﺭﺘﻪ ﺇﻟﻰ ﺍﻟﺤﺒﺸﺔ، ﻭﺍﻋﺘﻨﻕ ﺍﻟﻨﺼﺭﺍﻨﻴﺔ ﻫﻨﺎﻙ، ﻓﻤﺎ ﺃﻫﺩﺭ ﺍﻟﻨﺒـﻲ
ﺩﻤﻪ، ﻭﻻ ﻁﻠﺏ ﻤﻥ ﺍﻟﻨﺠﺎﺸﻲ ﺘﺴﻠﻴﻤﻪ ﺇﻟﻴﻪ، ﻭﻻ ﺃﻭﻋﺯ ﺇﻟﻰ ﺃﺤﺩ ﺒﻘﺘﻠﻪ.
ﻭﺍﻋﺘﻨﻕ ﺍﻟﻨﺼﺭﺍﻨﻴﺔ ﻜﺫﻟﻙ ﻭﻟﺩﺍﻥ ﺸﺎﺒﺎﻥ، ﻓﺸﻜﺎﻫﻤﺎ ﺃﺒﻭﻫﻤﺎ ﺇﻟﻰ ﺍﻟﺭﺴﻭل ﻗﺎﺌﻼ: "ﻴـﺎ ﺭﺴـﻭل ﺍﷲ: ﺍﺩﻉ ﻭﻟـﺩﻱ
ﹰ
ﻴﺩﺨﻠﻭﻥ ﺍﻟﻨﺎﺭ" ﻓﻠﻡ ﻴﻘل ﻟﻪ ﺍﻟﺭﺴﻭل ﻤﺜﻼ ﺍﻗﺘﻠﻬﻤﺎ ﺃﻭ ﺩﻋﻨﻲ ﺃﻗﺘﻠﻬﻤﺎ، ﻭﺇﻨﻤﺎ ﺃﺴﻤﻌﻪ ﺍﻵﻴﺔ ﺍﻟﻘﺭﺁﻨﻴﺔ: ﻻ ﺇﻜﹾـ ﺍﻩ ِـﻲ
ﹶِ ﺭﻓ ﹰ
ﺍﻟ ﻴﻥ ﹶﺩ ﺘﺒﻴﻥ ﺍﻟ ﺸﺩ ﻤﻥ ﺍﻟﻐﻲ.(١)
ﺩ ِ ﻗ ﱠ ﺭ ﹾ ِ ﹾ ﹶ
ﺒﺎﻹﻀﺎﻓﺔ ﺇﻟﻰ ﻤﺎ ﺫﻜﺭﻩ ﺼﺎﺤﺏ ﺭﺴﺎﻟﺔ "ﺍﻟﺴﻠﻔﻴﺔ ﺍﻟﻤﻌﺎﺼﺭﺓ ﺇﻟﻰ ﺃﻴﻥ" ﻓﻨﺤﻥ ﻨﺫﻜﺭ ﺤﺩﻴﺙ ﺍﻷﻋﺭﺍﺒـﻲ ﻤـﺎ ﺭﻭﺍﻩ
ﻓﻘﺎل: ﻴﺎﺍﻟﺒﺨﺎﺭﻱ ﻭﻤﺴﻠﻡ ﻤﻥ ﺃﻥ "ﺃﻋﺭﺍﺒﻴﺎ ﺒﺎﻴﻊ ﺭﺴﻭل ﺍﷲ ،ﻓﺄﺼﺎﺏ ﺍﻷﻋﺭﺍﺒﻲ ﻭﻋﻙ ﺒﺎﻟﻤﺩﻴﻨﺔ، ﻓﺄﺘﻰ ﺍﻟﻨﺒﻲ
ﻤﺤﻤﺩ ﺃﻗﻠﻨﻲ ﺒﻴﻌﺘﻲ؟ ﻓﺄﺒﻰ ﺭﺴﻭل ﺍﷲ .ﺜﻡ ﺠﺎﺀﻩ ﻓﻘﺎل: "ﻴﺎ ﻤﺤﻤﺩ ﺃﻗﻠﻨﻲ ﺒﻴﻌﺘﻲ. ﻓﺄﺒﻰ. ﺜﻡ ﺠﺎﺀﻩ ﻓﻘﺎل: ﻴﺎ ﻤﺤﻤـﺩ
ﺃﻗﻠﻨﻲ ﺒﻴﻌﺘﻲ. ﻓﺄﺒﻰ، ﻓﺨﺭﺝ ﺍﻷﻋﺭﺍﺒﻲ، ﻓﻘﺎل ﺭﺴﻭل ﺍﷲ ﺇﻨﻤﺎ ﺍﻟﻤﺩﻴﻨﺔ ﻜﺎﻟﻜﻴﺭ؛ ﺘﻨﻔﻲ ﺨﺒﻴﺜﻬﺎ ﻭﻴﻨﺼﻊ ﻁﻴﺒﻬـﺎ)٢(،
ِ
)٣(
ﺃﻥ ﺍﻷﻋﺭﺍﺒﻲ ﻜﺎﻥ ﻴﻁﻠﺏ ﻤﻥ ﺭﺴﻭل ﺍﷲ ﻭﻗﺩ ﺫﻜﺭ ﺍﻟﺤﺎﻓﻅ ﺍﺒﻥ ﺤﺠﺭ، ﻭﺍﻹﻤﺎﻡ ﺍﻟﻨﻭﻭﻱ ﻨﻘﻼ ﻋﻥ ﺍﻟﻘﺎﻀﻲ ﻋﻴﺎﺽ
ﹰ
ﺍﻟﺭﺠل ﻭﻻ ﺃﻤﺭ ﺒﻌﻘﺎﺒﻪ، ﺒل ﺇﻗﺎﻟﺘﻪ ﻤﻥ ﺍﻹﺴﻼﻡ)٤(. ﻓﻬﻲ ﺤﺎﻟﺔ ﺭﺩﺓ ﻅﺎﻫﺭﺓ، ﻭﻤﻊ ﺫﻟﻙ ﻟﻡ ﻴﻌﺎﻗﺏ ﺭﺴﻭل ﺍﷲ
ﺘﺭﻜﻪ ﻴﺨﺭﺝ ﻤﻥ ﺍﻟﻤﺩﻴﻨﺔ ﺩﻭﻥ ﺃﻥ ﻴﻌﺭﺽ ﻟﻪ ﺃﺤﺩ.
ﻓﻬﺫﻩ ﺍﻟﺤﺎﻻﺕ ﺍﻟﻤﺘﻌﺩﺩﺓ ﺍﻟﻤﺘﺭﺍﺩﻓﺔ، ﺘﺜﺒﺕ ﺃﻥ ﺍﻟﺭﺴﻭل ﻟﻡ ﻴﻌﺭﻑ ﺤ ﺍ ﻟﻠﺭﺩﺓ، ﻭﻟﻡ ﻴﺄﻤﺭ ﺒﻪ، ﻭﻟﻡ ﻴﻁﺒﻘﻪ.
ﺩ ﹸِ
)١( ﺹ ٤٢-٥٢، ﺍﻟﻁﺒﻌﺔ ﺍﻷﻭﹶﻰ، ٨٠٤١ﻫـ ٧٨٩١ﻡ، ﺍﻟﻘﺎﻫﺭﺓ.
ﻟ
)٢( ﺍﻟﺒﺨﺎﺭﻱ ﺒﺸﺭﺡ ﺍﺒﻥ ﺤﺠﺭ. ﺝ٤ ﺹ ٦٩ ﻭﻤﺎ ﺒﻌﺩﻫﺎ، ﻭﻤﺴﻠﻡ ﺒﺸﺭﺡ ﺍﻟﻨﻭﻭﻱ، ﺝ٩ ﺹ ٥٥٤ ﻭﻤﺎ ﺒﻌﺩﻫﺎ، ﺍﻟﻠﻔﻅ ﺍﻟﺫﻱ ﺃﻭﺭﺩﻨـﺎﻩ
ﻫﻭ ﻟﻔﻅ ﻤﺴﻠﻡ، ﻭﻋﻨﺩ ﺍﻟﺒﺨﺎﺭﻱ ".. ﻓﺒﺎﻴﻌﻪ ﻋﻠﻰ ﺍﻹﺴﻼﻡ" ﻭﻜﺫﻟﻙ ﻓﻲ ﺍﻟﻤﻭ ﱠﺄ.
ﻁ
)٣( ﺍﻨﻅﺭ ﺘﺭﺠﻤﺘﻪ ﻤﺨﺘﺼﺭﺓ ﻓﻲ: ﺍﻟﻔﻜﺭ ﺍﻟﺴﺎﻤﻲ ﻓﻲ ﺘﺎﺭﻴﺦ ﺍﻟﻔﻘﻪ ﺍﻹﺴﻼﻤﻲ، ﻟﻠﺤﺠﻭﻱ ﺝ٤ ﺹ ٧٥-٨٥.
)٤( ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ، ﻭﺸﺭﺡ ﺍﻟﻨﻭﻭﻱ ﻋﻠﻰ ﻤﺴﻠﻡ، ﻜﻼﻫﻤﺎ ﻓﻲ ﺍﻟﻤﻭﻀﻊ ﺍﻟﺴﺎﺒﻕ.
- ٥١ -
- 17. ﺇﺫﻥ.. ﻤﺎ ﺒﺎل ﺍﻷﺤﺎﺩﻴﺙ ﺍﻟﺘﻲ ﻴﺄﺨﺫ ﻓﻴﻬﺎ ﻭﻴﻌﻴﺩ ﺍﻟﻔﻘﻬﺎﺀ ﻋﻨﺩﻤﺎ ﻗﺭﺭﻭﺍ ﻋﻘﻭﺒﺔ ﺍﻟﺭﺩﺓ.
ُ
ﻟﻘﺩ ﻓﺼﻠﻨﺎ ﻓﻲ ﻜﺘﺎﺒﻨﺎ: "ﻜﻼ ﺜﻡ ﻜﻼ.. ﻜﻼ ﻟﻔﻘﻬﺎﺀ ﺍﻟﺘﻘﻠﻴﺩ ﻭﻜﻼ ﻷﺩﻋﻴﺎﺀ ﺍﻟﺘﻨﻭﻴﺭ" ﺍﻟﺼﻔﺤﺎﺕ ﻤﻥ ١٧ ﺇﻟﻰ ٨٧ ﻫﺫﻩ
ﺍﻷﺤﺎﺩﻴﺙ ﺍﻟﻤﺯﻋﻭﻤﺔ ﻓﻘﻠﻨﺎ..
"ﻭﻴﻌﺠﺏ ﺍﻹﻨﺴﺎﻥ ﻋﻨﺩﻤﺎ ﻴﺭﻯ ﺃﻥ ﻗﻀﻴﺔ ﺍﻟﺭﺩﺓ ﻻ ﺘﺴﺘﻨﺩ ﻓﻲ ﺍﻟﺴﻨﺔ ﻋﻠﻰ ﻤﺎ ﻴﺘﻨﺎﺴﺏ ﻤﻊ ﻭﺯﻨﻬﺎ؛ ﺴﻭﺍﺀ ﺠـﺎﺀ
ﻫﺫﺍ ﺍﻟﻭﺯﻥ ﻤﻥ ﻁﺒﻴﻌﺘﻬﺎ – ﺃﻱ ﺍﻟﺭﺩﺓ ﻋﻥ ﺍﻹﺴﻼﻡ – ﺃﻭ ﻤﻥ ﻋﻘﻭﺒﺘﻬﺎ ﻭﻫﻲ ﺍﻟﻘﺘل.. ﺇﺫ ﻻ ﻴﺠﺩ ﺍﻟﻤﺭﺀ ﺴﻭﻯ ﺜﻼﺜﺔ
ﺃﺤﺎﺩﻴﺙ، ﺃﻭ ﺃﺭﺒﻌﺔ ﻴﺩﻭﺭ ﻋﻠﻴﻬﺎ ﺍﻟﻨﻘﺎﺵ ﻫﻲ:
ﹸ
ﻓﺒﺎﻴﻌﻭﻩ ﻋﻠﻰ ﺍﻹﺴﻼﻡ، ﻭﻟﻜﻨﻬﻡ ﺍﺴﺘﻭﺨﻤﻭﺍ ﺍﻷﺭﺽ
ﹶ : ﺤﺩﻴﺙ ﺍﻟﻌﺭﻨﻴﻴﻥ: ﺍﻟﺫﻴﻥ ﻗﺩﻤﻭﺍ ﻋﻠﻰ ﺭﺴﻭل ﺍﷲ ﺃﻭﻻ
ﹰ
ﻓﺸﻜﻭﺍ ﺫﻟﻙ ﺇﻟﻰ ﺭﺴﻭل ﺍﷲ ﻓﻘﺎل: ﺃﻓﻼ ﺘﺨﺭﺠﻭﻥ ﻤﻊ ﺭﺍﻋﻴﻨﺎ ﻓﻲ ﺇﺒﻠﻪ ﻓﺘﺼﻴﺒﻭﻥ ﻤﻥ ﺃﻟﺒﺎﻨﻬﺎ ﻭﺃﺒﻭﺍﻟﻬﺎ..
ﻗﺎﻟﻭﺍ ﺒﻠﻰ.. ﻓﺨﺭﺠﻭﺍ، ﻓﺸﺭﺒﻭﺍ ﻤﻥ ﺃﻟﺒﺎﻨﻬﺎ ﻭﺃﺒﻭﺍﻟﻬﺎ ﻓﺼﺤﻭﺍ، ﻓﻘﺘﻠﻭﺍ ﺍﻟﺭﺍﻋﻲ ﻭﻁـﺭﺩﻭﺍ ﺍﻟـﻨﻌﻡ، ﻓﺄﺭﺴـل
ﻓﻲ ﺃﺜﺭﻫﻡ ﻤﻥ ﻗﺒﺽ ﻋﻠﻴﻬﻡ ﻭﻗﺘﻠﻬﻡ. ﺭﺴﻭل ﺍﷲ
ﺍﻟﺤﺩﻴﺙ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻤﺴﻠﻡ ﻭﺒﻘﻴﺔ ﻜﺘﺏ ﺍﻟﺤﺩﻴﺙ، ﻭﻟﻴﺱ ﻓﻴﻪ ﻤﺎ ﻴﻨﻡ ﻋﻥ ﺤﺩ ﺍﻟﺭﺩﺓ، ﺒل ﻟـﻴﺱ ﻓـﻲ ﺃﻏﻠـﺏ
ﺍﻟﺭﻭﺍﻴﺎﺕ ﻤﺎ ﻴﺸﻴﺭ ﺼﺭﺍﺤﺔ ﺇﻟﻰ ﺭﺩﺘﻬﻡ، ﻭﻤﻌﺭﻭﻑ ﺃﻥ ﺍﻟﻘﺘل ﻋﻘﻭﺒﺘﻪ ﺍﻟﻘﺘل، ﻓﻀﻼ ﻋﻥ ﻋﻘﻭﻗﻬﻡ ﻭﺍﺴﺘﻴﺎﻗﻬﻡ ﺍﻹﺒـل،
ﹰ
ﻓﻠﻭ ﻟﻡ ﻴﺭﺘﺩﻭﺍ ﻻﺴﺘﺤﻘﻭﺍ ﺍﻟﻘﺘل.. ﻭﻗﺩ ﺃﻭﺭﺩ ﻤﺴﻠﻡ ﺍﻟﺤﺩﻴﺙ ﻓﻲ "ﺒﺎﺏ ﺍﻟﻤﺤﺎﺭﺒﻴﻥ ﻭﺍﻟﻤﺭﺘﺩﻴﻥ"، ﻭﺃﻭﺭﺩﻩ ﺍﻟﺸﻭﻜﺎﻨﻲ ﻓﻲ
ﺒﺎﺏ "ﺍﻟﻤﺤﺎﺭﺒﻴﻥ ﻭﻗﻁﺎﻉ ﺍﻟﻁﺭﻕ".
ﻓﻼ ﻴﻤﻜﻥ ﺃﻥ ﻴﺴﺘﻨﺩ ﺇﻟﻴﻪ ﻓﻲ ﺃﻥ ﺍﻟﻘﺘل ﻋﻘﻭﺒﺔ ﺍﻟﺭﺩﺓ.. ﻭﻫﻭ ﻤﺎ ﺩﻓﻊ ﺍﺒﻥ ﺘﻴﻤﻴﺔ ﻟﻠﻘﻭل: "ﻫﺅﻻﺀ ﻗﺘﻠﻭﺍ – ﻤﻊ ﺍﻟﺭﺩﺓ
ﻭﺃﺨﺫﻭﺍ ﺍﻷﻤﻭﺍل؛ ﻓﺼﺎﺭﻭﺍ ﻗﻁﺎﻉ ﻁﺭﻕ ﻤﺤﺎﺭﺒﻴﻥ ﺍﷲ ﻭﺭﺴﻭﻟﻪ" ﻭﺘﺎﺒﻌﻪ ﺍﺒﻥ ﺍﻟﻘﻴﻡ ﻓﻲ ﺯﺍﺩ ﺍﻟﻤﻌﺎﺩ ﻭﺍﻟﻁﺒـﺭﻱ ﻓـﻲ
ﹸ
ﺘﻔﺴﻴﺭﻩ".
ﺃﻨﻪ ﻻ ﻴﺠﻭﺯ ﻗﺘل ﻤﺴﻠﻡ ﺇﻻ ﻓﻲ ﺤﺎﻟﺔ ﻤﻥ ﺜﻼﺙ: ﻗﺘـل : ﺍﻟﺤﺩﻴﺙ ﺍﻟﺜﺎﻨﻲ: ﻫﻭ ﺍﻟﺫﻱ ﻗﺭﺭ ﻓﻴﻪ ﺍﻟﺭﺴﻭل ﺜﺎﻨ ﺎ
ﻴ
ﻨﻔﺱ، ﻭﺯﻨﺎ ﺒﻌﺩ ﺇﺤﺼﺎﻥ، ﻭﺍﻟﻤﺎﺭﻕ ﻋﻥ ﺍﻟﺩﻴﻥ ﺍﻟﻤﻔﺎﺭﻕ ﻟﻠﺠﻤﺎﻋﺔ.. ﻭﻫﻨﺎﻙ ﺭﻭﺍﻴﺎﺕ ﻋﺩﻴﺩﺓ ﻟﻠﺤﺩﻴﺙ ﺘﻘﺭﻥ
ﻤﻌﻅﻤﻬﺎ – ﻜﺭﻭﺍﻴﺎﺕ ﻋﺒﺩ ﺍﷲ ﺒﻥ ﻤﺴﻌﻭﺩ – ﺍﻟـﺭﺩﺓ ﺒﻤﻔﺎﺭﻗـﺔ ﺍﻟﺠﻤﺎﻋـﺔ، ﺒـل ﺇﻥ ﺭﻭﺍﻴـﺔ ﻋﺎﺌﺸـﺔ:
"ﻻ ﻴﺤل ﻗﺘل ﻤﺴﻠﻡ ﺇﻻ ﻓﻲ ﺇﺤﺩﻯ ﺜﻼﺙ ﺨﺼﺎل: ﺯﺍﻥ ﻤﺤﺼﻥ ﻓﻴﺭﺠﻡ، ﻭﺭﺠل ﻗﺘـل ﻤﺴـﻠ ﺎ ﻤﺘﻌﻤـ ﺍ،
ﺩ ﻤ ُ
ﻭﺭﺠل ﻴﺨﺭﺝ ﻤﻥ ﺍﻹﺴﻼﻡ ﻓﻴﺤﺎﺭﺏ ﺍﷲ - ﻋﺯ ﻭﺠل - ﻭﺭﺴﻭﻟﻪ ﻓﻴﻘﺘل")١(.
ﻭﺭﺃﻯ ﺍﺒﻥ ﺘﻴﻤﻴﺔ ﺃﻥ ﺭﻭﺍﻴﺔ ﻋﺎﺌﺸﺔ ﺘﻔﺴﺭ ﻤﺎ ﺠﺎﺀ ﻓﻲ ﺤﺩﻴﺙ ﺍﺒﻥ ﻤﺴﻌﻭﺩ ﻭﻏﻴﺭﻩ ﻋﻥ ﺍﻟﻤـﺎﺭﻕ ﻋـﻥ ﺍﻟـﺩﻴﻥ،
ﺍﻟﻤﻔﺎﺭﻕ ﻟﻠﺠﻤﺎﻋﺔ.. ﻭﺃﻥ "ﻓﺭﺍﻕ ﺍﻟﺠﻤﺎﻋﺔ ﺇﻨﻤﺎ ﻴﻜﻭﻥ ﺒﺎﻟﻤﺤﺎﺭﺒﺔ".
)١( ﻭﻜﺄﻨﻬﺎ ﺘﺄ ﻟﺕ ﺁﻴﺔ ﺍﻟﺤﺭﺍﺒﺔ ﺇﻨ ﺎ ﺠ ﺍﺀ ﺍﻟ ِﻴﻥ ﻴ ﺎﺭ ﻭﻥ ﺍﷲ ﻭﺭ ﻭﻟﻪ ﻭﻴﺴﻌﻭﻥ ِﻲ ﺍﻷﺭ ِ ﻓ ﺎ ﺍ َﻥ ﻴﻘﺘﹸﻭﺍ ﺃﻭ ﻴﺼﱠ ﻭﺍ ﺃﻭ ﺘﻘﻁ
ِ ﱠﻤ ﺯ ﱠﺫ ﺤ ِﺒ َ ﺴ ﹶ ﻓ َ ﺽ ﹶﺴ ﺩ ﺃ ﹶ ﱠﻠ َ ﻠﺒ َ ﹸ ﹶ ﱠﻊ ﻭ
ﺃﻴ ِﻴﻬﻡ ﻭﺃﺭﺠﻠ ﻡ ﻤﻥ ِﻼ ٍ ﺃﻭ ﻨﻔﻭﺍ ﻤﻥ ﺍﻷﺭ ِ ﺫِ ﻟﻬﻡ ﺨﺯﻱ ِﻲ ﺍﻟﺩﻨ ﺎ ﻭﻟﻬﻡ ِﻲ ﺍﻵ ِ ِ ﻋ ﹶﺍﺏ ﻋ ِﻴﻡ ﺍﻟﻤﺎﺌﺩﺓ ٣٣.
َ ﺩ ِ َ ﹸﻬ ﺨ ﹶﻑ َ ﻴ ﹶ ِ َ ﺽ ﹶﻟﻙ ﹶ ِ ﻓ ﹾﻴ ﹶ ﻓ َﺨﺭﺓ ﺫ ﻅ
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