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ﺍﻟﺮﺣﻴﻢ ﺍﻟﺮﲪﻦ ﺍﷲ ﺑﺴﻢ
ﻣﻘﺪﻣﺔ
،ﺍﳌﺮﺳﻠﲔ ﺳﻴﺪ ﻋﻠﻰ ﻭﺍﻟﺴﻼﻡ ﻭﺍﻟﺼﻼﺓ ،ﺍﻟﻌﺎﳌﲔ ﱢﺏﺭ ِﷲ ﺍﳊﻤﺪ
ﺑﻌﺪ ﺃﻣﺎ ،ﺃﲨﻌﲔ ﻭﺻﺤﺒﻪ ﻭﺁﻟﻪ ﳏﻤﺪ ﻧﺒﻴﻨﺎ:
ﺃﻗﺮﺃ ﺃﻥ ُﺖﺃﺣﺒﺒ ﺍﻟﺰﻣﻦ ﻫﺬﺍ ﰲ ﹺﺮْﺤﱢﺴﺑﺎﻟ ﺍﳌﺮﺿﻰ ﻟﻜﺜﺮﺓ ًﺍﺮﻓﻨﻈ
ﻭﺑﻌﺪ ،ﺍﻟﻌﻠﻢ ﺃﻫﻞ ﻋﻨﺪ ﹺﻪﺟِﻼﻋﻭ ِﻪﻤﹾﻜُﺣ ﻭﻣﻌﺮﻓﺔ ﳌﻌﺮﻓﺘﻪ ًﺎﺒﻃﻠ ﻋﻨﻪ؛
ﻣﻄﺎﻟًﺎﻤﺗﻌﻤﻴ َﻪﺘﺧﻼﺻ ﹶﻥﱢﻭَﺩﹸﺃ ﺃﻥ ُﺖﺭﺃﻳ ،ﺍﳌﺮﺍﺟﻊ ﻣﻦ ﱄ ﺗﻴﺴﺮ ﻣﺎ ﻌﱵ
ﺍﳌﺴﺘﻌﺎﻥ ﻭﺍﷲ ،ِﺀْﺪَﺒﺍﻟ ﹸﻥَﺍﻭﹶﺃ ﻭﻫﺬﺍ ،ﻟﻠﻔﺎﺋﺪﺓ.
ﹺﺮْﺤﱢﺴﺍﻟ ﺗﻌﺮﻳﻒ:ﺍﻟﺸﻴﺦ ﹸﺔﺍﻟﻌﻼﻣ ﺍﻹﻣﺎﻡ ﹶﻝﻗﺎ:ﻋﺒﺪ ﺑﻦ ﺳﻠﻴﻤﺎﻥ
ﻋﺎﻡ ﺍﳌﺘﻮﰱ ﺍﻟﻮﻫﺎﺏ ﻋﺒﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺍﷲ١٢٣٣ﺗﻌﺎﱃ ﺍﷲ ﺭﲪﻪ ﻫـ
ﻛﺘﺎﺑﻪ ﰲ:ﺍ ﺍﻟﻌﺰﻳﺰ ﺗﻴﺴﲑﺹ ﳊﻤﻴﺪ٣٣٣.
ﺍﻟﻠﻐﺔ ﰲ ﺍﻟﺴﺤﺮ:ﰲ ﺟﺎﺀ ﻭﳍﺬﺍ ،ﺳﺒﺒﻪ ﻭﻟﻄﻒ َﻲِﻔَﺧ ﻋﻤﺎ ﻋﺒﺎﺭﺓ
ﺍﳊﺪﻳﺚ:»ًﺍﺮﻟﺴﺤ ﺍﻟﺒﻴﺎﻥ ﻣﻦ ﺇﻥ«.ﻳﻘﻊ ﻷﻧﻪ ًﺍﺭﺳﺤﻮ ّﺤﻮﺭﺴﺍﻟ ﻭﲰﻲ
ﹺﻞْﻴﱠﻠﺍﻟ َﺮﺁﺧ ﺎﻴﺧﻔ.
ﺗﻌﺎﱃ ﺍﷲ ﻭﻗﺎﻝ:﴿ُﻭﺍﺀَﺎﺟَﻭ ْﻢُﻫُﻮﺒَﻫْﺮَﺘْﺳَﺍﻭ ﹺﺱﱠﺎﻨﺍﻟ َﻦُﻴْﻋﹶﺃ ُﻭﺍﺮَﺤَﺳ
ﹴﻢِﻴﻈَﻋ ﹴﺮْﺤِﺴﹺﺑ﴾]ﺍﻷﻋﺮﺍﻑ:١١٦[ﺃﻱ ؛:َﻬﻢﻤﻋﻠ ﻋﻨﻬﻢ ﺃﺧﻔﻮﺍ)١(
،
ﺟﺎﺀ ﻭﳍﺬﺍ ،ﺑﺪﻭﻧﻪ ُﺮْﺤﱢﺴﺍﻟ ﻳﺄﰐ ﻻ ،ﺍﻟﺸﺮﻙ ﺃﻧﻮﺍﻉ ﻣﻦ ُﺮﺍﻟﺴﺤ ﻛﺎﻥ ﻭﳌﺎ
ﺍﳊﺪﻳﺚ ﰲ:»َﻙَﺮْﺷﹶﺃ ْﺪﹶﻘﹶﻓ َﺮَﺤَﺳ ﻭﻣﻦ«.
)١(ﺍﻟﺘﻔﺴﲑ ﰲ ﻛﺜﲑ ﺍﺑﻦ ﺍﳊﺎﻓﻆ ﻭﻋﻨﺪ)١/١٤٠:(ﻋﻤﻠﻬﻢ ﻋﻨﻬﻢ ﺃﺧﻔﻮﺍ ﺃﻱ.
3. ﺍﻟﻠﻬﻔﺎﻥ ﺇﻏﺎﺛﺔ ٦
ﻣﻨﻪ ًﺍﺮﲢﺬﻳ ﺫﻟﻚ؛ َﻦﱢﻴَﺒُﻴﻟ ﺍﻟﺘﻮﺣﻴﺪ ﻛﺘﺎﺏ ﰲ ﺍﳌﺼﻨﻒ ﺃﺩﺧﻠﻪ.ﺍﻫـ.
ﰲ ﺍﳌﺘﻮﰱ ﺍﻟﻘﺮﻃﱯ ﻋﻤﺮ ﺑﻦ ﺃﲪﺪ ﺍﻟﻌﺒﺎﺱ ﺃﺑﻮ ﺍﻹﻣﺎﻡ ﻭﻗﺎﻝﺳﻨﺔ
٦٥٦ﺍﷲ ﺭﲪﻪ ﻫـ–ﺗﻌﺎﱃ–ﻣﻦ ﺃﺷﻜﻞ ﳌﺎ ﺍﳌﻔﻬﻢ ﻛﺘﺎﺑﻪ ﰲ
ﻣﺴﻠﻢ ﻛﺘﺎﺏ ﺗﻠﺨﻴﺺ)٥/٥٦٩:(ُﺮْﺤﱢﺴﻭﺍﻟ–ﻋﻠﻤﺎﺋﻨﺎ ﻋﻨﺪ–ﹲﻞَﻴِﺣ
ﻻ ِﻬﺎﺘﱠﻗِﺩﻭ ﳋﻔﺎﺋﻬﺎ ﺃﻬﻧﺎ ﻏﲑ ﹺ؛ﺏﻭﺍﻻﻛﺘﺴﺎ ﹺﻢﱡﻠَﻌﱠﺘﺑﺎﻟ ﺇﻟﻴﻬﺎ ﹸﻞﱠﺻَﻮَﺘُﻳ ﹲﺔﱠﻴﺻﻨﺎﻋ
ﻭﺗﺴﺘ ،ﻭﻗﻮﻋﻬﺎ ﻓﻴﻨﺪﺭ ﺍﻟﻨﺎﺱ؛ ُﺩﺁﺣﺎ ﺇﻻ ﺇﻟﻴﻬﺎ ﹸﻞﱠﺻَﻮَﺘَﻳﺁﺛﺎﺭﻫﺎ؛ ﻐﺮﺏ
ﺑﻮﺟﻮﻩ ﻭﺍﻟﻌﻠﻢ ﺍﻷﺷﻴﺎﺀ ﱢﺹَﺍﻮَﺧ ﻋﻠﻰ ﺍﻟﻮﻗﻮﻑ ﻭﻣﺎﺩﺗﻪ ،ﻟﻨﺪﻭﺭﻫﺎ
ﻻ ﻭﺇﻳﻬﺎﻣﺎﺕ ﳍﺎ ﺣﻘﻴﻘﺔ ﻻ ﱡﻼﺕﻴﲣ ﻭﺃﻛﺜﺮﻩ ﺫﻟﻚ؛ ﻭﺃﺯﻣﺎﻥ ﺗﺮﻛﻴﺒﻬﺎ
ﻋﻠﻴﻬﺎ ﻳﻘﻒ ﻻ ﻣﻦ ﻋﻠﻰ ﻭﺗﺸﺘﺒﻪ ،ﻳﻌﺮﻓﻬﺎ ﻻ ﻣﻦ ﻋﻨﺪ ﻓﺘﻌﻈﻢ ،ﳍﺎ ﺛﺒﻮﺕ
...ﻗﺎﻝ ﺃﻥ ﺇﱃ:ﺑﺎﳊﺐ ﺍﻟﻘﻠﻮﺏ ﰲ ﺗﺄﺛﲑ ﻟﻪ ﺍﻟﺴﺤﺮ ﺃﻥ ُﺮﹶﻜﻳﻨ ﻭﻻ
ﻭﺍﻟﺒ،ﻭﺯﻭﺟﻪ ﺍﳌﺮﺀ ﺑﲔ ﺍﻟﺴﺎﺣﺮ ﻳﻔﺮﻕ ﺣﱴ ﺍﻟﺸﺮﻭﺭ ﻭﺑﺈﻟﻘﺎﺀ ،ﻐﺾ
ﻛﻞ ﺇﺫ ﺍﻷﺳﻘﺎﻡ؛ ﻭﻋﻈﻴﻢ ﺍﻵﻻﻡ ﻭﺑﺈﺩﺧﺎﻝ ،ﻭﻗﻠﺒﻪ ﺍﳌﺮﺀ ﺑﲔ ﻭﳛﻮﻝ
ﻣﻌﺎﻧﺪﺓ ﻭﺇﻧﻜﺎﺭﻩ ﺑﺎﳌﺸﺎﻫﺪﺓ ﻣﺪﺭﻙ ﺫﻟﻚ.ﺍﻫـ.
ﺑﺎﺑﻦ ﺍﳌﻌﺮﻭﻑ ﺍﷲ ﻋﺒﺪ ﺑﻦ ﳏﻤﺪ ﺑﻜﺮ ﺃﺑﻮ ﺍﻟﻌﻼﻣﺔ ﺍﻹﻣﺎﻡ ﻭﻗﺎﻝ
ﻋﺎﻡ ﺍﳌﺘﻮﰱ ﺍﻟﻌﺮﰊ٥٤٣ﻛﺘﺎ ﰲ ﺗﻌﺎﱃ ﺍﷲ ﺭﲪﻪ ﻫـﺑﻪ)ﺍﻟﻘﺒﺲ:٣/
١١٢٥" :(ﺟﺴﻢ ﰲ ﻭﻓﻌﻠﻪ ﺍﻟﺴﺎﺣﺮ ﻗﻮﻝ ﻋﻨﺪ ﳛﺪﺙ ﻏﺮﻳﺐ ﹲﻞﻓﻌ ﻫﻮ
ﻓﺘﺤﻖ ،ﻭﺣﻜﻤﺘﻪ ﲟﺸﻴﺌﺘﻪ ﺍﻷﺭﺽ ﰲ ﺗﻌﺎﱃ ُﻪَﻌَﺿﻭ ،ﻣﺎﻟﻪ ﺃﻭ ﺍﳌﺴﺤﻮﺭ
ﻻ ﻷﻧﻪ ﻧﻔﺴﻪ؛ ﰲ ﻛﻔﺮ ﻭﻫﻮ ،ﺑﺎﳍﻠﻜﺔ ﻋﻠﻴﻪ ﺳﺒﻘﺖ ﻣﻦ ﻋﻠﻰ ﺍﻟﻜﻠﻤﺔ
ﺑﺎﻟﻜﻔﺮ ﺇﻻ ﻳﺘﺄﺗﻰ."
ﺍﻷﺣﻮﺫﻱ ﻋﺎﺭﺿﺔ ﰲ ًﺎﻀﺃﻳ ﻭﻗﺎﻝ)٦/٢٤٦" :(ﺃﻧﻪ ﻭﺣﻘﻴﻘﺘﻪ
4. ﺍﻟﻠﻬﻔﺎﻥ ﺇﻏﺎﺛﺔ٧
ﻭﺍﳌﻘﺎﺩﻳﺮ ﺍﻷﻓﻌﺎﻝ ﺇﻟﻴﻪ ُﺐَﺴْﻨُﺗﻭ ِﷲﺍ ُﲑﻏ ﻓﻴﻪ ُﻢﱠﻈَﻌُﻳ ٌﻒﱠﻟﻣﺆ ٌﻡﻛﻼ
ﻣﻦ ﺷﺎﺀ ﻣﺎ ﺍﳌﺴﺤﻮﺭ ﰲ ﻭﻓﻌﻠﻪ ﺍﻟﺴﺎﺣﺮ ﻗﻮﻝ ﻋﻨﺪ ﺍﷲ ﲞﻠﻖ ُﺕﺍﻟﻜﺎﺋﻨﺎ
ﺗﻌﺎﱃ ﺍﷲ ﺧﻠﻖ ﻣﻦ ﺍﻷﻓﻌﺎﻝ ﻭﺗﻠﻚ ،ﺑﻪ ﺍﻟﻌﺎﺩﺓ ﺟﺮﺕ ﻣﺎ ﺣﺴﺐ ﺃﻣﺮﻩ
ﳍﺎ ﻳﻌﺜﺮ ْﻦَﻣ ﻋﻠﻰ ﻓﻴﻪ ﺗﻜﻮﻥ ﺫﻟﻚ ﻋﻨﺪ)١(
.ﺍﻫـ.
ﺍﳌﻮﻓﻖ ﺍﻹﻣﺎﻡ ﻭﻗﺎﻝﺳﻨﺔ ﺍﳌﺘﻮﰱ ﻗﺪﺍﻣﺔ ﺍﺑﻦ٦٢٠ﻫـ-ﺍﷲ ﺭﲪﻪ
ﺗﻌﺎﱃ–ﻛﺘﺎﺑﻪ ﰲ)ﺍﻟﻜﺎﰲ) (٥/٣٣١) :(ﹶﺪﻘُﻋﻭ ﹶﻰﻗُﺭﻭ ُﻢﻋﺰﺍﺋ ُﺮﺍﻟﺴﺤ
،ﻭﺯﻭﺟﻪ ﺍﳌﺮﺀ ﺑﲔ ﻭﻳﻔﺮﻕ ،ﻭﻳﻘﺘﻞ ُﻤﺮﺽﻴﻓ ،ﻭﺍﻟﻘﻠﻮﺏ ﺍﻷﺑﺪﺍﻥ ﰲ ﺗﺆﺛﺮ
ﺗﻌﺎﱃ ﺍﷲ ﻗﺎﻝ ﺻﺎﺣﺒﻪ؛ ﻋﻦ ﺍﻟﺰﻭﺟﲔ ﺃﺣﺪ ﻭﻳﺄﺧﺬ:﴿ﹶﻥُﻮﻤﱠﻠَﻌَﺘَﻴﹶﻓ
ﹶﻥﹸﻮﻗﱢﺮﹶﻔُﻳ َﺎﻣ َﺎﻤُﻬْﻨِﻣِﻪﹺﺟْﻭَﺯَﻭ ِﺀْﺮَﻤﹾﻟﺍ َﻦْﻴَﺑ ِﻪﹺﺑ﴾]ﺍﻟﺒﻘﺮﺓ:١٠٢.[
ﺳﺒﺤﺎﻧﻪ ﻭﻗﺎﻝ:﴿ﹺﻖﹶﻠﹶﻔﹾﻟﺍ ﱢﺏَﺮﹺﺑ ﹸﺫُﻮﻋﹶﺃ ﹾﻞﹸﻗ*َﻖﹶﻠَﺧ َﺎﻣ ﱢﺮَﺷ ْﻦِﻣ*
َﺐﹶﻗَﻭ ﹶﺍﺫﹺﺇ ﹴﻖِﺳﹶﺎﻏ ﱢﺮَﺷ ْﻦِﻣَﻭ*ِﺪﹶﻘُﻌﹾﻟﺍ ِﻲﻓ ِﺕﹶﺎﺛﱠﺎﻔﱠﻨﺍﻟ ﱢﺮَﺷ ْﻦِﻣَﻭ﴾
]ﺍﻟﻔﻠﻖ:١-٤[ﱠﻦِﻫﹺﺮْﺤِﺳ ﰲ ﻳﻌﻘﺪﻥ ﺍﻟﻼﰐ ﺍﻟﺴﻮﺍﺣﺮ ﻳﻌﲏ ؛ﰲ َﻦﹾﺜﹸﻔْﻨَﻳﻭ ،
ﱠﻦِﻫِﺪﹶﻘُﻋ.ﺍﻫـ.
ﺍﳌﺘﻮﰱ ﺍﻟﺸﺎﻓﻌﻲ ﺍﻟﻨﻮﻭﻱ ﺷﺮﻑ ﺑﻦ ﳛﲕ ﺯﻛﺮﻳﺎ ﺃﺑﻮ ﺍﻹﻣﺎﻡ ﻭﻗﺎﻝ
ﻋﺎﻡ٦٧٦ﻛﺘﺎﺑﻪ ﰲ ﻫـ)ﺍﻟﻄﺎﻟﺒﲔ ﺭﻭﺿﺔ) (١٩٧:(»ﻗﺪ ﻓﺎﻟﺴﺎﺣﺮ
،ﻣﻨﻪ ﻭﳝﻮﺕ ،ﻓﻴﻤﺮﺽ ،ﺍﳌﺴﺤﻮﺭ ﺣﺎﻝ ﺑﻪ ﻳﺘﻐﲑ ﻗﻮﻝ ﺃﻭ ﺑﻔﻌﻞ ﻳﺄﰐ
ﻭﻗﺪ ،ﻭﻏﲑﻩ ،ﺩﺧﺎﻥ ﻣﻦ ﺑﺪﻧﻪ ﺇﱃ ﺷﻲﺀ ﺑﻮﺻﻮﻝ ﺫﻟﻚ ﻳﻜﻮﻥ ﻭﻗﺪ
ﺩﻭﻧﻪ ﻳﻜﻮﻥ«ﺍﻫـ.
)١(ﺍﳌﻌﲎ ﻭﺍﺿﺤﺔ ﻏﲑ ﻛﻠﻤﺔ.
5. ﺍﻟﻠﻬﻔﺎﻥ ﺇﻏﺎﺛﺔ ٨
ﺍﻟﺘﺄﻭﻳﻞ ﻭﺃﺳﺮﺍﺭ ﺍﻟﺘﻨﺰﻳﻞ ﺃﻧﻮﺍﺭ ﰲ ﺍﻟﺒﻴﻀﺎﻭﻱ ﻭﻗﺎﻝ)١/٧٩:(
»ﺑﺎﻟﺴﺤﺮ ﻭﺍﳌﺮﺍﺩ:ﻻ ﳑﺎ ﺍﻟﺸﻴﻄﺎﻥ ﺇﱃ ﺑﺎﻟﺘﻘﺮﺏ ﲢﺼﻴﻠﻪ ﰲ ﻳﺴﺘﻌﺎﻥ ﻣﺎ
ﺍﻟﺸﺮﺍﺭﺓ ﰲ ﻳﻨﺎﺳﺒﻪ ﳌﻦ ﺇﻻ ﻳﺴﺘﺘﺐ ﻻ ﻭﺫﻟﻚ ،ﺍﻹﻧﺴﺎﻥ ﺑﻪ ﻳﺴﺘﻘﻞ
ﻭﺍﻟﺘﻌﺎﻭﻥ ﺍﻟﺘﻀﺎﻡ ﰲ ﺷﺮﻁ ﺍﻟﺘﻨﺎﺳﺐ ﻓﺈﻥ ﺍﻟﻨﻔﺲ؛ ﻭﺧﺒﺚ«.
ﺍﻟ ﻟﺴﺎﻥ ﰲ ﻭﺟﺎﺀﺍﳌﻨﻈﻮﺭ ﻻﺑﻦ ﻌﺮﺏ)٤/٣٤٨:(»ﺍﻷﺯﻫﺮﻱ:
ﺍﻷﻣﺮ ﺫﻟﻚ ﻛﻞ ﻣﻨﻪ ﻭﲟﻌﻮﻧﺔ ،ﺍﻟﺸﻴﻄﺎﻥ ﺇﱃ ﻓﻴﻪ ﺗﻘﺮﺏ ﻋﻤﻞ ُﺮْﺤﱢﺴﺍﻟ
ﺍﻟﺴﺤﺮ ﻭﻣﻦ ،ﻟﻠﺴﺤﺮ ﻛﻴﻨﻮﻧﺔ:ﺃﻥ ﻳﻈﻦ ﺣﲔ ﺍﻟﻌﲔ ﺗﺄﺧﺬ ﺍﻟﱵ ﺍﻷﺧﺬﺓ
ﻳﺮﻯ ﻣﺎ ﻋﻠﻰ ﺍﻷﺻﻞ ﻭﻟﻴﺲ ،َﻯﺮُﻳ ﺍﻷﻣﺮ.
ﻭﺍﻟﺴﺤﺮ:ُﺧﺬﺓﻷﺍ:ﺳﺤﺮ ﻓﻬﻮ ،ﱠﻕَﺩﻭ ﻟﻄﻒ ﻣﺎ ﻭﻛﻞ«ﺍﻫـ.
ﻣﺎ ﺻﻔﺎﻬﺗﻢ ﻭﻣﻦﺗﻴﻤﻴﺔ ﺍﺑﻦ ﺍﻹﺳﻼﻡ ﺷﻴﺦ ﺫﻛﺮﻩ–ﺍﷲ ﺭﲪﻪ
ﺗﻌﺎﱃ–ﻓﺘﺎﻭﻳﻪ ﳎﻤﻮﻉ ﰲ)١٩/٣٤(ﺑﻘﻮﻟﻪ:»ﻓﺴﺪﺕ ﺇﺫﺍ ﻭﺍﻹﻧﺴﺎﻥ
ﻓﺈﺫﺍ ،ﹰﺎﺜﺧﺒﻴ ﻳﻌﺸﻖ ﺑﻞ ،ﺑﻪ ﻭﻳﻠﺘﺬ ،ﻳﻀﺮﻩ ﻣﺎ ﻳﺸﺘﻬﻲ ﻣﺰﺍﺟﻪ ﺃﻭ ﻧﻔﺴﻪ
ﺍﻟﺴﺤﺮﻳﺔ ﺍﻟﺮﻭﺣﺎﻧﻴﺎﺕ ﻭﻛﺘﺐ ﻭﺍﻷﻗﺴﺎﻡ ﺍﻟﻌﺰﺍﺋﻢ ﺻﺎﺣﺐ ﺗﻘﺮﺏ
ﺻﺎﺭ ﻭﺍﻟﺸﺮﻙ ﺍﻟﻜﻔﺮ ﻣﻦ ﳛﺒﻮﻧﻪ ﲟﺎ ﺇﻟﻴﻬﻢ ﺫﻟﻚ ﻭﺃﻣﺜﺎﻝﻛﺎﻟﺮﺷﻮﺓ ﺫﻟﻚ
ﻭﺍﻟﱪﻃﻴﻞ)١(
ﻟﻪ ﻟﻴﻘﺘﻞ ﹰﻻﻣﺎ ﻏﲑﻩ ﻳﻌﻄﻲ ﻛﻤﻦ ﺃﻏﺮﺍﺿﻪ ﻓﻴﻘﻀﻮﻥ ،ﳍﻢ
ﻓﺎﺣﺸﺔ ﻣﻌﻪ ﻳﻨﺎﻝ ﺃﻭ ﻓﺎﺣﺸﺔ ﻋﻠﻰ ﻳﻌﻴﻨﻪ ﺃﻭ ﻗﺘﻠﻪ ﻳﺮﻳﺪ ﻣﻦ.
ﺑﺎﻟﻨﺠﺎﺳﺔ ﺍﷲ ﻛﻼﻡ ﻓﻴﻬﺎ ﻳﻜﺘﺒﻮﻥ ﺍﻷﻣﻮﺭ ﻫﺬﻩ ﻣﻦ ﻛﺜﲑ ﻭﳍﺬﺍ–
ﺍﷲ ﻛﻼﻡ ﺣﺮﻭﻑ ﻳﻘﻠﺒﻮﻥ ﻭﻗﺪ–ﻭﺟﻞ ﻋﺰ–،ﺍﻟﻔﺎﲢﺔ ﺣﺮﻭﻑ ﺇﻣﺎ
)١(ﺍﻟﱪﻃﻴﻞ:ﺍﻟﺮﺷﻮﺓ/ﺹ ﺍﻟﻮﺳﻴﻂ ﺍﳌﻌﺠﻢ٥٠.
6. ﺍﻟﻠﻬﻔﺎﻥ ﺇﻏﺎﺛﺔ٩
ﺣﺮﻭﻑ ﻭﺇﻣﺎ﴿َﻮُﻫ ﹾﻞﹸﻗٌﺪَﺣﹶﺃ ُﻪﱠﻠﺍﻟ﴾]ﺍﻹﺧﻼﺹ:١[ﻏﲑﳘﺎ ﻭﺇﻣﺎ–
ﻏﲑﻩ ﻭﺇﻣﺎ ﺩﻡ ﺇﻣﺎ–ﻳﺮﺿﺎﻩ ﳑﺎ ﺫﻟﻚ ﻏﲑ ﻳﻜﺘﺒﻮﻥ ﺃﻭ ،ﳒﺎﺳﺔ ﺑﻐﲑ ﻭﺇﻣﺎ
ﺍﻟﺸﻴﺎﻃﲔ ﺗﺮﺿﺎﻩ ﻣﺎ ﻛﺘﺒﻮﺍ ﺃﻭ ﻗﺎﻟﻮﺍ ﻓﺈﺫﺍ ،ﺑﺬﻟﻚ ﻳﺘﻜﻠﻤﻮﻥ ﺃﻭ ﺍﻟﺸﻴﻄﺎﻥ
ﺃﻥ ﺇﻣﺎ ﺃﻭ ،ﺍﳌﻴﺎﻩ ﻣﻦ ﻣﺎﺀ ﺑﺘﻐﻮﻳﺮ ﺇﻣﺎ ﺃﻏﺮﺍﺿﻬﻢ؛ ﺑﻌﺾ ﻋﻠﻰ ﺃﻋﺎﻧﺘﻬﻢ
ﺑﻌﺾ ﺇﱃ ﺍﳍﻮﺍﺀ ﰲ ﳛﻤﻞﺑﻌﺾ ﺃﻣﻮﺍﻝ ﻣﻦ ﲟﺎﻝ ﻳﺄﺗﻴﻪ ﺃﻥ ﻭﺇﻣﺎ ،ﺍﻷﻣﻜﻨﺔ
ﱂ ﻭﻣﻦ ،ﺍﳋﺎﺋﻨﲔ ﺃﻣﻮﺍﻝ ﻣﻦ ﺍﻟﺸﻴﺎﻃﲔ ﺑﻌﺾ ﺗﺴﺮﻗﻪ ﻛﻤﺎ ،ﺍﻟﻨﺎﺱ
ﺫﻟﻚ ﻏﲑ ﻭﺇﻣﺎ ،ﺑﻪ ﻭﺗﺄﰐ ،ﻋﻠﻴﻪ ﺍﷲ ﺍﺳﻢ ﻳﺬﻛﺮ«.ﺍﻫـ.
ﻧﻔﺴﻪ ﺍﳌﺼﺪﺭ ﰲ ﻭﻗﺎﻝ)١١/٢١٤:(»ﻻ ﺃﺣﺪﻫﻢ ﻭﻳﻜﻮﻥ
ﻟﻠﻨﺠﺎﺳﺎﺕ ًﺎﺴﻣﻼﺑ ﻳﻜﻮﻥ ﺑﻞ ،ﺍﳌﻜﺘﻮﺑﺔ ﺍﻟﺼﻠﻮﺍﺕ ﻳﺼﻠﻲ ﻭﻻ ،ﻳﺘﻮﺿﺄ
ﻣﻌ،ﻭﺍﳌﺰﺍﺑﻞ ﻭﺍﳌﻘﺎﺑﺮ ﻭﺍﻟﻘﻤﺎﻣﲔ ﺍﳊﻤﺎﻣﺎﺕ ﺇﱃ ﻳﺄﻭﻱ ،ﻟﻠﻜﻼﺏ ًﺍﺮﺎﺷ
ﻭﻗﺎﻝ ،ﻳﺘﻄﻴﺐ ﻭﻻ ،ﺍﻟﺸﺮﻋﻴﺔ ﺍﻟﻄﻬﺎﺭﺓ ﻳﺘﻄﻬﺮ ﻻ ،ﺧﺒﻴﺜﺔ ﺭﺍﺋﺤﺘﻪ:ﻗﺎﻝ
ﺍﻟﻨﱯ:»ﳏﺘﻀﺮﺓ ﺍﳊﺸﻮﺵ ﻫﺬﻩ ﺇﻥ«.ﺍﻟﺸﻴﻄﺎﻥ ﳛﻀﺮﻫﺎ ﺃﻱ...
ﻗﺎﻝ ﺃﻥ ﺇﱃ:ﺍﻟﱵ ﻭﺍﳋﺒﺎﺋﺚ ﻟﻠﻨﺠﺎﺳﺎﺕ ًﺍﺮﻣﺒﺎﺷ ﺍﻟﺸﺨﺺ ﻛﺎﻥ ﻓﺈﺫﺍ
ﻳﺄﻭﻱ ﺃﻭ ﺍﻟﺸﻴﻄﺎﻥ ﳛﺒﻬﺎﲢﻀﺮﻫﺎ ﺍﻟﱵ ﻭﺍﳊﺸﻮﺵ ﺍﳊﻤﺎﻣﺎﺕ ﺇﱃ
ﺍﻟﱵ ﺍﻟﻜﻼﺏ ﻭﺁﺫﺍﻥ ،ﺍﻟﺰﻧﺎﺑﲑ ﻭﺍﻟﻌﻘﺎﺭﺏ ﺍﳊﻴﺎﺕ ﻳﺄﻛﻞ ﺃﻭ ﺍﻟﺸﻴﺎﻃﲔ
ﺍﻟﱵ ﺍﻟﻨﺠﺎﺳﺎﺕ ﻣﻦ ﻭﳓﻮﻩ ﺍﻟﺒﻮﻝ ﻳﺸﺮﺏ ﺃﻭ ﻭﻓﻮﺍﺳﻖ ﺧﺒﺎﺋﺚ ﻫﻲ
ﻭﻳﺘﻮﺟﻪ ،ﺑﺎﳌﺨﻠﻮﻗﺎﺕ ﻓﻴﺴﺘﻐﻴﺚ ﺍﷲ؛ ﻏﲑ ﻳﺪﻋﻮ ﺃﻭ ﺍﻟﺸﻴﻄﺎﻥ ﳛﺒﻬﺎ
ﺇﻟﻴﻬﺎ...ﺃﻭ ﻋﻼﻣﺎﺕ ﻻ ﺍﻟﺸﻴﻄﺎﻥ ﺃﻭﻟﻴﺎﺀ ﻋﻼﻣﺎﺕ ﻓﻬﺬﻩﺍﻟﺮﲪﻦ ﻟﻴﺎﺀ«.
ﺑﺘﺼﺮﻑ ﺍﻫـ.
7. ﺍﻟﻠﻬﻔﺎﻥ ﺇﻏﺎﺛﺔ ١٠
ﺍﻟﺴﺤﺮ ﺣﻜﻢ ﰲ ﺍﻟﻌﻠﻢ ﺃﻫﻞ ﻛﻼﻡ ﻧﻘﻞ ﰲ ﻓﺼﻞ
ﺍﺑﻦ ﺍﻟﺴﻼﻡ ﻋﺒﺪ ﺑﻦ ﺍﳊﻠﻴﻢ ﻋﺒﺪ ﺑﻦ ﺃﲪﺪ ﺍﻹﺳﻼﻡ ﺷﻴﺦ ﻗﺎﻝ
ﺳﻨﺔ ﺍﳌﺘﻮﰲ ﺍﳊﺮﺍﱐ ﺗﻴﻤﻴﺔ٧٢٨ﺍﻟﻔﺘﺎﻭﻯ ﳎﻤﻮﻉ ﰲ ﻫـ)٣٥/١٧١:(
»ﹺﻉﻭﺍﻹﲨﺎ ِﺔﱠﻨﱡﺴﻭﺍﻟ ﺑﺎﻟﻜﺘﺎﺏ ٌﻡﱠﺮﳏ ُﺮْﺤﱢﺴﻭﺍﻟ«ﺍﻫـ.
ﻗﻠﺖ:ﻋ ﺍﻟﻜﺘﺎﺏ ﺩﻻﻟﺔ ﺃﻣﺎﺍﷲ ﻗﻮﻝ ﻓﺎﻋﻠﻪ ﹾﺮﻔﹸﻛ ﺑﻞ ﲢﺮﳝﻪ ﻠﻰ
ﺗﻌﺎﱃ:﴿َﺮﹶﻔﹶﻛ َﺎﻣَﻭ ﹶﻥَﺎﻤْﻴﹶﻠُﺳ ِﻚﹾﻠُﻣ ﹶﻰﻠَﻋ ُﲔِﻃَﺎﻴﱠﺸﺍﻟ ﹸﻮﻠْﺘَﺗ َﺎﻣ ُﻮﺍﻌَﺒﱠﺗَﺍﻭ
ﹶﻝﹺﺰْﻧﹸﺃ َﺎﻣَﻭ َﺮْﺤﱢﺴﺍﻟ َﺱﱠﺎﻨﺍﻟ ﹶﻥُﻮﻤﱢﻠَﻌُﻳ ُﻭﺍﺮﹶﻔﹶﻛ َﲔِﻃَﺎﻴﱠﺸﺍﻟ ﱠﻦِﻜﹶﻟَﻭ ﹸﻥَﺎﻤْﻴﹶﻠُﺳ
َﺎﻣَﻭ َﺕُﻭﺭَﺎﻫ ﹶﻞﹺﺑَﺎﺒﹺﺑ ﹺﻦْﻴﹶﻜﹶﻠَﻤﹾﻟﺍ ﹶﻰﻠَﻋﱠﻰﺘَﺣ ٍﺪَﺣﹶﺃ ْﻦِﻣ ِﻥَﺎﻤﱢﻠَﻌُﻳ َﺎﻣَﻭ َﺕُﻭﺭ
َﻦْﻴَﺑ ِﻪﹺﺑ ﹶﻥﹸﻮﻗﱢﺮﹶﻔُﻳ َﺎﻣ َﺎﻤُﻬْﻨِﻣ ﹶﻥُﻮﻤﱠﻠَﻌَﺘَﻴﹶﻓ ْﺮﹸﻔﹾﻜَﺗ ﹶﺎﻠﹶﻓ ﹲﺔَﻨْﺘِﻓ ُﻦْﺤَﻧ َﺎﻤﱠﻧﹺﺇ ﹶﺎﻟﹸﻮﻘَﻳ
ﹶﻥُﻮﻤﱠﻠَﻌَﺘَﻳَﻭ ِﻪﱠﻠﺍﻟ ِﻥﹾﺫﹺﺈﹺﺑ ﱠﺎﻟﹺﺇ ٍﺪَﺣﹶﺃ ْﻦِﻣ ِﻪﹺﺑ َﻦﱢﻳﺭَﺎﻀﹺﺑ ْﻢُﻫ َﺎﻣَﻭ ِﻪﹺﺟْﻭَﺯَﻭ ِﺀْﺮَﻤﹾﻟﺍَﺎﻣ
َﻳﹴﻕﹶﺎﻠَﺧ ْﻦِﻣ ِﺓَﺮِﺧَﺂﹾﻟﺍ ِﻲﻓ ُﻪﹶﻟ َﺎﻣ ُﻩَﺍﺮَﺘْﺷﺍ ﹺﻦَﻤﹶﻟ ُﻮﺍﻤِﻠَﻋ ْﺪﹶﻘﹶﻟَﻭ ْﻢُﻬُﻌﹶﻔْﻨَﻳ ﹶﺎﻟَﻭ ْﻢُﻫﱡﺮُﻀ
ﹶﻥُﻮﻤﹶﻠْﻌَﻳ ُﻮﺍﻧﹶﺎﻛ ْﻮﹶﻟ ْﻢُﻬَﺴﹸﻔْﻧﹶﺃ ِﻪﹺﺑ ْﺍﻭَﺮَﺷ َﺎﻣ َﺲﹾﺌﹺﺒﹶﻟَﻭ﴾]ﺍﻟﺒﻘﺮﺓ:١٠٢.[
ﺍﻟﻘﺮﺁﻥ ﺃﺣﻜﺎﻡ ﰲ ﺍﻟﻌﺮﰊ ﺍﺑﻦ ﻗﺎﻝ)١/٢٨(ﺍﻵﻳﺔ ﰲ:»ﻛﻔﺮ ﻭﻣﺎ
ﻭﻻ ﻗﻂ ﺳﻠﻴﻤﺎﻥﻭﺃﻬﻧﻢ ،ﺑﺴﺤﺮﻫﻢ ﻛﻔﺮﻭﺍ ﺍﻟﺸﻴﺎﻃﲔ ﻭﻟﻜﻦ ،ﺳﺤﺮ
ﻭﻣﺎ ،ﻭﻣﺎﺭﻭﺕ ﻫﺎﺭﻭﺕ ﺑﺒﺎﺑﻞ ﺍﳌﻠﻜﲔ ﻋﻠﻰ ﺃﻧﺰﻝ ﻣﺎ ﺍﻟﻨﺎﺱ ﻳﻌﻠﻤﻮﻥ
ﻳﻘﻮﻻ ﺣﱴ ًﺍﺪﺃﺣ ﻳﻌﻠﻤﺎﻥ ﺍﳌﻠﻜﺎﻥ ﻛﺎﻥ:﴿ْﺮﹸﻔﹾﻜَﺗ ﹶﺎﻠﹶﻓ ﹲﺔَﻨْﺘِﻓ ُﻦْﺤَﻧ َﺎﻤﱠﻧﹺﺇ
َﻣَﻭ ِﻪﹺﺟْﻭَﺯَﻭ ِﺀْﺮَﻤﹾﻟﺍ َﻦْﻴَﺑ ِﻪﹺﺑ ﹶﻥﹸﻮﻗﱢﺮﹶﻔُﻳ َﺎﻣ َﺎﻤُﻬْﻨِﻣ ﹶﻥُﻮﻤﱠﻠَﻌَﺘَﻴﹶﻓَﻦﱢﻳﺭَﺎﻀﹺﺑ ْﻢُﻫ ﺎ
ْﻢُﻬُﻌﹶﻔْﻨَﻳ ﹶﺎﻟَﻭ ْﻢُﻫﱡﺮُﻀَﻳ َﺎﻣ ﹶﻥُﻮﻤﱠﻠَﻌَﺘَﻳَﻭ ِﻪﱠﻠﺍﻟ ِﻥﹾﺫﹺﺈﹺﺑ ﱠﺎﻟﹺﺇ ٍﺪَﺣﹶﺃ ْﻦِﻣ ِﻪﹺﺑ﴾...
ﻗﺎﻝ ﺃﻥ ﺇﱃ:ﻛﺘﺎﺏ ﰲ ﺃﻭﺭﺩﻧﺎ ﻭﻗﺪ"ﺍﳌﺸﻜﻠﲔ"ﺍﻟﺴﺤﺮ ﰲ ﺍﻟﻘﻮﻝ
8. ﺍﻟﻠﻬﻔﺎﻥ ﺇﻏﺎﺛﺔ١١
ﻣﻦ ﺃﻥ ﱠﺎﻨﱠﻴﻭﺑ ﺍﻟﻐﻠﻴﻞ؛ ﻳﺸﻔﻲ ﻭﺟﻪ ﻋﻠﻰ ﺑﻪ ﺍﻟﻌﻤﻞ ﻭﻣﻨﺘﻬﻰ ﻭﺣﻘﻴﻘﺘﻪ
ﱢﺮﻳﻔ ﻣﺎ ﻓﻌﻞ ﺃﻗﺴﺎﻣﻪﺍﳌﺮﺀ ﺑﲔ ﳚﻤﻊ ﻣﺎ ﻭﻣﻨﻪ ،ﹺﻪﺟْﻭَﺯﻭ ِﺀْﺮﺍﳌ َﲔﺑ ُﻕ
ﻛﻔﺮ ﺣﺮﺍﻡ ﻭﺍﻟﻜﻞ ،ﻛﻔﺮ ﻭﻛﻼﳘﺎ ،ﹶﺔﻟَﻮﱢﺘﺍﻟ ﻭﻳﺴﻤﻰ ،ﻭﺯﻭﺟﻪ.ﻗﺎﻟﻪ
ﺍﻟﺸﺎﻓﻌﻲ ﻭﻗﺎﻝ ،ﻣﺎﻟﻚ:ﻭﺇﻥ ،ﹸﺘﻞﻗ ﺍﻟﺴﺎﺣﺮ ﻬﺑﺎ ﻗﺘﻞ ﺇﻥ ﻣﻌﺼﻴﺔ ُﺮْﺤﱢﺴﺍﻟ
ﹺﺭَﺮﱠﻀﺍﻟ ﹺﺭْﺪﹶﻗ ﻋﻠﻰ َﺏﱢﺩﹸﺃ ﻬﺑﺎ ﺃﺿﺮ.ﻭﺟﻬﲔ ﻣﻦ ﺑﺎﻃﻞ ﻭﻫﺬﺍ:
ﺃﺣﺪﳘﺎ:ﺍ ﹺﻢﹶﻠْﻌَﻳ ﱂ ﺃﻧﻪﻭﺣﻘﻴﻘﺘﻪ ،ْﺮﺤﱢﺴﻟ:ُﻢﱠﻈَﻌُﻳ ٌﻒﱠﻟَﺆُﻣ ﻛﻼﻡ ﺃﻧﻪ
ﻭﺍﻟﻜﺎﺋﻨﺎﺕ ،ﺍﳌﻘﺎﺩﻳﺮ ﻓﻴﻪ ﺇﻟﻴﻪ ُﺐَﺴْﻨُﺗﻭ ،ﺗﻌﺎﱃ ِﷲﺍ ُﲑﻏ ﺑﻪ.
ﻭﺍﻟﺜﺎﱐ:ﻷﻧﻪ ﻛﻔﺮ؛ ﺑﺄﻧﻪ ﻛﺘﺎﺑﻪ ﰲ َﺡﱠﺮَﺻ ﻗﺪ ﺳﺒﺤﺎﻧﻪ ﺍﷲ ﺃﻥ
ﻗﺎﻝ ﺗﻌﺎﱃ:﴿َﺎﻣَﻭ ﹶﻥَﺎﻤْﻴﹶﻠُﺳ ِﻚﹾﻠُﻣ ﹶﻰﻠَﻋ ُﲔِﻃَﺎﻴﱠﺸﺍﻟ ﹸﻮﻠْﺘَﺗ َﺎﻣ ُﻮﺍﻌَﺒﱠﺗَﺍﻭ
َﺮﹶﻔﹶﻛُﻭﺍﺮﹶﻔﹶﻛ َﲔِﻃَﺎﻴﱠﺸﺍﻟ ﱠﻦِﻜﹶﻟَﻭ ﹸﻥَﺎﻤْﻴﹶﻠُﺳ﴾ﻫﺎﺭﻭﺕ ﻭﺑﺘﻌﻠﻴﻤﻪ ،
ﻳﻘﻮﻻﻥ ﻭﻣﺎﺭﻭﺕ:﴿ْﺮﹸﻔﹾﻜَﺗ ﹶﺎﻠﹶﻓ ﹲﺔَﻨْﺘِﻓ ُﻦْﺤَﻧ َﺎﻤﱠﻧﹺﺇ﴾ﺗﺄﻛﻴﺪ ﻭﻫﺬﺍ ،
ﻟﻠﺒﻴﺎﻥ«.ﺍﻫـ.
ﺍﻷﺣﻮﺫﻱ ﻋﺎﺭﺿﺔ ﰲ ﻭﻗﺎﻝ)٦/٢٤٦(ﻫﺬﺍ ﳓﻮ.
ﺍﻟﺸﻨﻘﻴﻄﻲ ُﻡﺍﻹﻣﺎ ﱠﻝﻭﺍﺳﺘﺪ-ﺗﻌﺎﱃ ﺍﷲ ﺭﲪﻪ–ﺃﺿﻮﺍﺀ ﰲ ﻛﻤﺎ
ﺍﻟﺒﻴﺎﻥ)٤/٤٤٢(ﺃﻣﺮﻳﻦ ﻣﻦ ٌﺮﻛﺎﻓ ﺍﻟﺴﺎﺣﺮ ﺃﻥ ﻋﻠﻰ ﺍﻵﻳﺔ ﻬﺑﺬﻩ:
ﺍﻷﻭﻝ:ﻗﻮﻟﻪ:﴿ﹸﻥَﺎﻤْﻴﹶﻠُﺳ َﺮﹶﻔﹶﻛ َﺎﻣَﻭ﴾:ﻟﻮ ﺃﻧﻪ ﻋﻠﻰ ﻳﺪﻝ ﻓﺈﻧﻪ
ًﺍﺮﺳﺎﺣ ﻛﺎﻥ-ﺫﻟﻚ ﻣﻦ ﻭﺣﺎﺷﺎﻩ–ﻭﻗﻮﻟﻪ ،ًﺍﺮﻛﺎﻓ ﻟﻜﺎﻥ:﴿ﱠﻦِﻜﹶﻟَﻭ
َﺮْﺤﱢﺴﺍﻟ َﺱﱠﺎﻨﺍﻟ ﹶﻥُﻮﻤﱢﻠَﻌُﻳ ُﻭﺍﺮﹶﻔﹶﻛ َﲔِﻃَﺎﻴﱠﺸﺍﻟ﴾ﻣﻌﻠﻢ ﻛﻔﺮ ﰲ ﺻﺮﻳﺢ ،
ﻭﻗ ،ﺍﻟﺴﺤﺮﻟﻪ ًﺍﺭﻣﻘﺮ ﻭﻣﺎﺭﻭﺕ ﻫﺎﺭﻭﺕ ﻋﻦ ﻮﻟﻪ:﴿َﺎﻣ ﹶﻥُﻮﻤﱠﻠَﻌَﺘَﻳَﻭ
9. ﺍﻟﻠﻬﻔﺎﻥ ﺇﻏﺎﺛﺔ ١٢
ْﻦِﻣ ِﺓَﺮِﺧَﺂﹾﻟﺍ ِﻲﻓ ُﻪﹶﻟ َﺎﻣ ُﻩَﺍﺮَﺘْﺷﺍ ﹺﻦَﻤﹶﻟ ُﻮﺍﻤِﻠَﻋ ْﺪﹶﻘﹶﻟَﻭ ْﻢُﻬُﻌﹶﻔْﻨَﻳ ﹶﺎﻟَﻭ ْﻢُﻫﱡﺮُﻀَﻳ
ﹴﻕﹶﺎﻠَﺧ﴾ﻧﺼﻴﺐ ﺃﻱ ؛.ﻳﻜﻮﻥ ﻻ ﺑﺎﻟﻜﻠﻴﺔ ﺍﻵﺧﺮﺓ ﰲ ﺍﻟﻨﺼﻴﺐ ﻭﻧﻔﻲ
ﻟﻠﻜﺎﻓﺮ ﺇﻻ–ﺗﻌﺎﱃ ﺑﺎﷲ ﹰﺍﺫﻋﻴﺎ–ﺃ ﺍﻵﻳﺎﺕ ﻭﻫﺬﻩﺃﻥ ﻋﻠﻰ ﻭﺍﺿﺤﺔ ﹲﺔﺩﻟ
ﻓﻴﻪ ﺷﻚ ﻻ ﳑﺎ ﻭﺫﻟﻚ ،ﺑﻮﺍﺡ ﻛﻔﺮ ﻫﻮ ﻣﺎ ﺍﻟﺴﺤﺮ ﻣﻦ.
ﺗﻌﺎﱃ ﺍﷲ ﻗﻮﻝ ﺫﻟﻚ ﻋﻠﻰ ًﺎﻀﺃﻳ ﺍﻷﺩﻟﺔ ﻭﻣﻦ:﴿ُﺮِﺣﱠﺎﺴﺍﻟ ُﺢِﻠﹾﻔُﻳ ﹶﺎﻟَﻭ
َﻰﺗﹶﺃ ﹸﺚْﻴَﺣ﴾]ﻃﻪ:٦٩[ﻷﺣﻜﺎﻡ ﺍﳉﺎﻣﻊ ﰲ ﺍﻟﻘﺮﻃﱯ ﺍﻹﻣﺎﻡ ﻗﺎﻝ ؛
ﺍﻟﻘﺮﺁﻥ)٥/٤٢٦٤(ﻣﻨﻬﺎ ﺍﻟﺪﻟﻴﻞ ﻭﺟﻪ ﰲ:»ﻳﻨﺠﻮ ﻭﻻ ،ﻳﻔﻮﺯ ﻻ ﺃﻱ
ﺃ ﺣﻴﺚﻭﻗﻴﻞ ،ﺍﻷﺭﺽ ﻣﻦ ﺗﻰ:ﺍﺣﺘﺎﻝ ﺣﻴﺚ«.
ﺍﻟﺒﻴﺎﻥ ﺃﺿﻮﺍﺀ ﰲ ﺍﻟﺸﻨﻘﻴﻄﻲ ﺍﻹﻣﺎﻡ ﻭﻗﺎﻝ)٤/٤٤٢:(»ﺃﻥ ﺍﻋﻠﻢ
ﺍﻟﻜﺮﳝﺔ ﺍﻵﻳﺔ ﻫﺬﻩ ﰲ ﺗﻌﺎﱃ ﹶﻪﻟﻗﻮ:﴿َﻰﺗﹶﺃ ﹸﺚْﻴَﺣ ُﺮِﺣﱠﺎﺴﺍﻟ ُﺢِﻠﹾﻔُﻳ ﹶﺎﻟَﻭ﴾
ﰲ ﺍﻟﺘﻌﻤﻴﻢ ﰲ ﺫﻟﻚ َﺪﱠﻛﹶﺃﻭ ،ﹺﺮِﺣﱠﺎﺴﺍﻟ ﹺﻦﻋ ﹺﺡﺍﻟﻔﻼ ﹺﻉﺃﻧﻮﺍ ﹺﻊﲨﻴ َﻲﹾﻔَﻧ ﱡﻢُﻌَﻳ
ﺑﻘﻮﻟﻪ ﺍﻷﻣﻜﻨﺔ:﴿َﻰﺗﹶﺃ ﹸﺚْﻴَﺣ﴾َﺡﺍﻟﻔﻼ ﱠﻥﻷ ﻛﻔﺮﻩ؛ ﻋﻠﻰ ﺩﻟﻴﻞ ﻭﺫﻟﻚ ،
ﺍﻟﻜﺎﻓﺮ ﻭﻫﻮ ﻓﻴﻪ َﺮْﻴَﺧ ﻻ ْﻦﱠﻤَﻋ ﺇﻻ ًﺎﻣﻋﺎ ًﺎﻴﻧﻔ ﺑﺎﻟﻜﻠﻴﺔ ﻳﻨﻔﻰ ﻻ«.ﺍﻫـ.
ﻭﻣﻨﻬﺎ:ﺗﻌﺎﱃ ﻗﻮﻟﻪ:﴿ﹶﻥُﻭﺮِﺼْﺒُﺗ ْﻢُﺘْﻧﹶﺃَﻭ َﺮْﺤﱢﺴﺍﻟ ﹶﻥُﻮﺗﹾﺄَﺘﹶﻓﹶﺃ﴾
]ﺍﻷﻧﺒﻴﺎﺀ:٣[ﺳﺒﺤﺎﻧﻪ ﻭﻗﻮﻟﻪ ،:﴿ﹾﻟﺍ ِﻲﻓ ِﺕﹶﺎﺛﱠﺎﻔﱠﻨﺍﻟ ﱢﺮَﺷ ْﻦِﻣَﻭِﺪﹶﻘُﻌ﴾
]ﺍﻟﻔﻠﻖ:٤.[ﺍﻟﺴﻮﺍﺣﺮ ﻫﻲ ﻭﺍﻟﻨﻔﺎﺛﺎﺕ.
ﻳﻠﻲ ﻣﺎ ﻓﻤﻨﻬﺎ ﺍﻟﺴﺤﺮ ﲢﺮﱘ ﻋﻠﻰ ﺍﻟﺴﻨﺔ ﻣﻦ ﺍﻷﺩﻟﺔ ﺃﻣﺎ:
١-ﻗﺎﻝ ﻋﻨﻪ ﺍﷲ ﺭﺿﻲ ﻫﺮﻳﺮﺓ ﺃﰊ ﻋﻦ:ﺍﷲ ﺭﺳﻮﻝ ﻗﺎﻝ:
»،ﺃﺷﺮﻙ ﻓﻘﺪ ﺳﺤﺮ ﻭﻣﻦ ،ﺳﺤﺮ ﻓﻘﺪ ﻓﻴﻬﺎ ﻧﻔﺚ ﰒ ،ﻋﻘﺪﺓ ﻋﻘﺪ ﻣﻦ
10. ﺍﻟﻠﻬﻔﺎﻥ ﺇﻏﺎﺛﺔ١٣
ﺇﻟﻴﻪ ﻭﻛﻞ ﹰﺎﺌﺷﻴ ﺗﻌﻠﻖ ﻭﻣﻦ«.
ﺍﺠﻤﻟﺘﱮ ﰲ ﺍﻟﻨﺴﺎﺋﻲ ﺃﺧﺮﺟﻪ)٧/١١٢(ﻭﺍﻷﻭﺳﻂ ﰲ ﺍﻟﻄﱪﺍﱐ
)١/٤٠١(ﺭﻗﻢ١٤٦٩ﺍﻟﻜﻤﺎﻝ ﻬﺗﺬﻳﺐ ﰲ ﻭﺍﳌﺰﱐ ،)١٤/١٦٩(
ﺍﻟﻜﺎﻣﻞ ﰲ ﻋﺪﻱ ﻭﺍﺑﻦ)٤/٦٤٨(ﺍﻟﻄﻴﺎﻟﺴﻲ ﺩﺍﻭﺩ ﺃﰊ ﻃﺮﻳﻖ ﻣﻦ:
ﻫﺮﻳﺮﺓ ﺃﰊ ﻋﻦ ﺍﳊﺴﻦ ﻋﻦ ﺍﳌﻨﻘﺮﻱ ﻣﻴﺴﺮﺓ ﺑﻦ ﻋﺒﺎﺩ ﺣﺪﺛﻨﺎ...
ﺍﳊﺪﻳﺚ.
ﺍﻟﻄﱪﺍﱐ ﻗﺎﻝ:،ﺩﺍﻭﺩ ﺃﺑﻮ ﺇﻻ ﱠﺎﺩﺒﻋ ﻋﻦ ﺍﳊﺪﻳﺚ ﻫﺬﺍ ﹺﻭﻳﺮ ﱂ
ﺍ ﺍﳊﺎﻓﻆ ﻭﻋﺰﺍﻩﻗﺎﻝ ﰒ ﻭﺍﻟﻄﻴﺎﻟﺴﻲ ﺩﺍﻭﺩ ﻷﰊ ﻟﺬﻫﱯ) :ﻻ ﺍﳊﺪﻳﺚ ﻫﺬﺍ
ﻭﺍﻧﻘﻄﺎﻋﻪ ﻋﺒﺎﺩ ﻟﻠﲔ ﻳﺼﺢ.(
ﺍﻟﺸﺮﻋﻴﺔ ﺍﻵﺩﺍﺏ ﰲ ﻣﻔﻠﺢ ﺍﺑﻦ ﻗﺎﻝ)٣/٧٣(ﻗﻮﻝ ﻋﻠﻰ ﹰﺎﻘﻣﻌﻠ
ﻫﺬﺍ ﺍﻟﺬﻫﱯ:ﺍﳌﻴﺰﺍﻥ ﰲ ﻗﺎﻝ:ﻭﻻﻧﻘﻄﺎﻋﻪ ﻋﺒﺎﺩ ﻟﻠﲔ ﻳﺼﺢ؛ ﻻ.ﻛﺬﺍ
ﻗﺎﻝ:ﺣﺴﻦ ﺣﺪﻳﺚ ﺃﻧﻪ ﻭﻳﺘﻮﺟﻪ.(ﺍﻫـ.
ﺍﻟﺘﻔﺴﲑ ﰲ ﻛﺜﲑ ﺍﺑﻦ ﺍﳊﺎﻓﻆ ﺑﻪ ﻭﺍﺣﺘﺞ)١/١٣٨(ﻗﺒﺢ ﻋﻠﻰ
ًﺎﻋﺷﺮ ﺍﻟﺴﺤﺮ ﺗﻌﻠﻢ.ﺍﻫـ.
ﺃﻥ ﻋﻠﻰ ﻓﻤﺒﲏ ﻣﻨﻘﻄﻊ ﺳﻨﺪﻩ ﺑﺄﻥ ﺍﻟﺬﻫﱯ ﺍﳊﺎﻓﻆ ُﻡْﺰَﺟ ﻭﺃﻣﺎ
ﻓﻴﻬﺎ ﻣﺴﺄﻟﺔ ﻭﻫﻲ ،ﻋﻨﻪ ﺍﷲ ﺭﺿﻲ ﻫﺮﻳﺮﺓ ﺃﰊ ﻣﻦ ﻳﺴﻤﻊ ﱂ ﺍﳊﺴﻦ
ﻭﻟﻌﻠﻪ ،ﺃﺛﺒﺘﻪ ﻣﻦ ﻭﻣﻨﻬﻢ ،ﻣﻨﻪ ﲰﺎﻋﻪ ﻧﻔﻰ ﻣﻦ ﻣﻨﻬﻢ ﺍﻟﻌﻠﻤﺎﺀ؛ ﺑﲔ ﻧﺰﺍﻉ
ﺍﻟﺼﻮﺍﺏ–ﺗﻌﺎﱃ ﺍﷲ ﺷﺎﺀ ﺇﻥ–ﺍ ﺍﻷﺩﻟﺔ ﻟﻜﺜﺮﺓﺫﻟﻚ ﻋﻠﻰ ﻟﺼﺮﳛﺔ)١(
.
)١(ﻳﻨﻈﺮ:ﺹ ﻟﻠﻤﺆﻟﻒ ﺍﻟﺘﻮﺣﻴﺪ ﻛﺘﺎﺏ ﰲ ﻣﻨﺘﻘﺪﺓ ﺃﺣﺎﺩﻳﺚ ﲣﺮﻳﺞ ﻛﺘﺎﺏ٢٨-٣٦.
11. ﺍﻟﻠﻬﻔﺎﻥ ﺇﻏﺎﺛﺔ ١٤
ﻋﻦ ﺣﺠﺮ ﺍﺑﻦ ﺍﳊﺎﻓﻆ ﻓﻨﻘﻞ ﻓﻴﻪ؛ ﺍﺧﺘﻠﻒ ﳑﺎ ﻓﻬﻮ ﱠﺎﺩﺒﻋ ﻟﲔ ﻭﺃﻣﺎ
ﹶﻪﻔﱠﻌﺿ ﺃﻧﻪ ﻣﻌﲔ ﺍﺑﻦ ﻋﻦ ﻋﺪﻱ ﺍﺑﻦ ﻭﻧﻘﻞ ،ﹶﻪﻔﱠﻌَﺿ ﺃﻧﻪ ﺃﲪﺪ ﺍﻹﻣﺎﻡ
ﺣﺪﻳﺜﻪ ﻳﻜﺘﺐ ﳑﻦ ﻭﻫﻮ ،ﺑﺎﻟﻘﻮﻱ ﻟﻴﺲ ﻭﺃﻧﻪ ًﺎ؛ﻀﺃﻳ.
ﺍﳊﺎﻓﻆ ﻓﻘﺎﻝ ﺁﺧﺮﻭﻥ؛ ﹶﻪﻘﱠﺛَﻭﻭ:ﻣﻌﲔ ﺍﺑﻦ ﻗﺎﻝ:ﺑﺄﺱ ﺑﻪ ﻟﻴﺲ.
ﻋﻦ ﺍﻟﻌﻘﻴﻠﻲ ﻭﻧﻘﻞﰲ ﺣﺒﺎﻥ ﺍﺑﻦ ﻭﺫﻛﺮﻩ ،ﻋﻨﻪ ﻳﺮﻭﻱ ﺃﻧﻪ ﻣﻬﺪﻱ ﺍﺑﻦ
ﺷﺎﻫﲔ ﺍﺑﻦ ﻭﻛﺬﻟﻚ ﺍﻟﺜﻘﺎﺕ.
٢-ﺑﻠﻔﻆ ًﺎﻀﺃﻳ ﻋﻨﻪ ﺍﷲ ﺭﺿﻲ ﻫﺮﻳﺮﺓ ﺃﰊ ﺣﺪﻳﺚ:»ﺍﺟﺘﻨﺒﻮﺍ
ﺍﳌﻮﺑﻘﺎﺕ ﺍﻟﺴﺒﻊ:ﺣﺮﻡ ﺍﻟﱵ ﺍﻟﻨﻔﺲ ﻭﻗﺘﻞ ،ﻭﺍﻟﺴﺤﺮ ،ﺑﺎﷲ ﺍﻟﺸﺮﻙ
ﻳﻮﻡ ﻭﺍﻟﺘﻮﱄ ،ﺍﻟﻴﺘﻴﻢ ﻣﺎﻝ ﻭﺃﻛﻞ ،ﺍﻟﺮﺑﺎ ﻭﺃﻛﻞ ،ﺑﺎﳊﻖ ﺇﻻ ﺍﷲ
ﺍﳌ ﺍﶈﺼﻨﺎﺕ ﻭﻗﺬﻑ ،ﺍﻟﺰﺣﻒﺍﻟﻐﺎﻓﻼﺕ ﺆﻣﻨﺎﺕ«.ﻋﻠﻴﻪ ﻣﺘﻔﻖ.
ﺗﻌﺎﱃ ﺍﷲ ﺭﲪﻪ ﺍﻟﺒﺨﺎﺭﻱ ﺍﻹﻣﺎﻡ ﻗﺎﻝ)٧/٢٩(ﻟﻪ ًﺎﲨﻣﺘﺮ) :ﺑﺎﺏ
ﺍﳌﻮﺑﻘﺎﺕ ﻣﻦ ﻭﺍﻟﺴﺤﺮ ﺍﻟﺸﺮﻙ.(
ﺍﻟﻘﺎﺭﺉ ﻋﻤﺪﺓ ﰲ ﺍﻟﻌﻴﲏ ﻗﺎﻝ)٢١/٢٨٢(ﺍﻟﺘﺮﲨﺔ ﻫﺬﻩ ﲢﺖ:
)ﺃﻱ ﺍﳌﻮﺑﻘﺎﺕ ﻣﻦ ﻭﺍﻟﺴﺤﺮ ﺍﻟﺸﺮﻙ ﺃﻥ ﺑﻴﺎﻥ ﰲ ﺑﺎﺏ ﻫﺬﺍ ﺃﻱ
ﺍﳌﻬﻠﻜﺎﺕ.(
)ﻗﻠﺖ:ﻫﺬﺍ ﰲ ﺍﻟﺒﺨﺎﺭﻱ ﻭﺭﻭﺍﻳﺔﺫﻛﺮ ﻋﻠﻰ ﳐﺘﺼﺮﺓ ﺍﳌﻮﺿﻊ:
ﻭﺍﻟﺴﺤﺮ ،ﺑﺎﷲ ﺍﻟﺸﺮﻙ.(
ﺍﻟﻔﺘﺢ ﰲ ﺍﳊﺎﻓﻆ ﻗﺎﻝ ﻭﻟﺬﺍ)١٠/٢٣٢:(ﺍﻗﺘﺼﺎﺭﻩ ﰲ ﻭﺍﻟﻨﻜﺘﺔ
ﻫﻨﺎ ﺳﺒﻊ ﻣﻦ ﺍﺛﻨﲔ ﻋﻠﻰ:ﺍﻟﺴﺤﺮ ﺃﻣﺮ ﺗﺄﻛﻴﺪ ﺇﱃ ﺍﻟﺮﻣﺰ...ﻗﺎﻝ ﺃﻥ ﺇﱃ:
ﺃﺣﻖ ﺃﻬﻧﺎ ﻋﻠﻰ ًﺎﻬﺗﻨﺒﻴ ﻣﻨﻬﺎ؛ ﺛﻨﺘﲔ ﻋﻠﻰ ﺍﳊﺪﻳﺚ ﻫﺬﺍ ﰲ ﻭﺍﻗﺘﺼﺮ
12. ﺍﻟﻠﻬﻔﺎﻥ ﺇﻏﺎﺛﺔ١٥
ﺑﺎﻻﺟﺘﻨﺎﺏ.ﺍﻫـ.
ﺃ ﺍﻹﺳﻼﻡ ﺷﻴﺦ ﻭﻗﺎﻝﺗﻴﻤﻴﺔ ﺑﻦ ﲪﺪ–ﺗﻌﺎﱃ ﺍﷲ ﺭﲪﻪ–ﰲ
ﺍﻟﻔﺘﺎﻭﻯ ﳎﻤﻮﻉ)٢٩/٣٨٤:(»ﻭﺳﻨﺔ ﺍﷲ ﺑﻜﺘﺎﺏ ﳏﺮﻡ ﺃﻧﻪ ﻋﻠﻢ ﻭﻗﺪ
ﺭﺳﻮﻟﻪﻛﺎﻓﺮ ﺍﻟﺴﺎﺣﺮ ﺃﻥ ﻋﻠﻰ ﺍﻟﻌﻠﻤﺎﺀ ﺃﻛﺜﺮ ﺑﻞ ،ﺍﻷﻣﺔ ﻭﺇﲨﺎﻉ
ﺑﻦ ﻭﻋﺜﻤﺎﻥ ﺍﳋﻄﺎﺏ ﺑﻦ ﻋﻤﺮ ﻋﻦ ﹺﺮﺍﻟﺴﺎﺣ ﹸﻞْﺘﹶﻗ ﺛﺒﺖ ﻭﻗﺪ ،ﹸﻪﻠﻗﺘ ﳚﺐ
ﻭﺟﻨﺪﺏ ،ﻋﻤﺮ ﺑﻦ ﺍﷲ ﻭﻋﺒﺪ ،ﻋﻤﺮ ﺑﻨﺖ ﻭﺣﻔﺼﺔ ،ﻋﻔﺎﻥ،ﺍﷲ ﻋﺒﺪ ﺑﻦ
ﺍﻟﻨﱯ ﻋﻦ ،ﻋﻨﻪ ًﺎﻋﻣﺮﻓﻮ ﺫﻟﻚ ﻭﺭﻭﻱﺗﻌﺎﱃ ﺍﷲ ﻗﺎﻝ ﻭﻗﺪ ،:﴿ﹶﺎﻟَﻭ
َﻰﺗﹶﺃ ﹸﺚْﻴَﺣ ُﺮِﺣﱠﺎﺴﺍﻟ ُﺢِﻠﹾﻔُﻳ﴾]ﻃﻪ:٦٩.[
ﻗﺎﻝ ﰒ ﺫﻟﻚ ﻋﻠﻰ ﺍﻷﺩﻟﺔ ﺳﺎﻕ ﰒ:»ﺩﻳﻦ ﻣﻦ ﺑﺎﻻﺿﻄﺮﺍﺭ ﻭﻣﻌﻠﻮﻡ
ﺍﶈﺮﻣﺎﺕ ﺃﻋﻈﻢ ﻣﻦ ﺍﻟﺴﺤﺮ ﺃﻥ ﺍﻹﺳﻼﻡ«ﺍﻫـ.
ﺍﻟﻘﺒﻮﻝ ﻣﻌﺎﺭﺝ ﰲ ﺣﻜﻤﻲ ﺣﺎﻓﻆ ﺍﻟﺸﻴﺦ ﻭﻗﺎﻝ)١/٥١٦:(
»ﻛﻜﻔﺮ ﻳﻜﻔﺮ ﺑﻪ ﻋﻤﻞ ﺃﻭ ﻋﻠﻤﻪ ﺃﻭ ﺍﻟﺴﺤﺮ ﺗﻌﻠﻢ ﻣﻦ ﻛﻞ ﻭﻛﺬﻟﻚ
ﺗﻠﻤﻴﺬ ﻫﻮ ﺑﻞ ﻭﺑﻴﻨﻬﻢ؛ ﺑﻴﻨﻪ ﻓﺮﻕ ﻻ ﺇﺫ ﺍﻟﻨﺎﺱ؛ ﻋﻠﻤﻮﻩ ﺍﻟﺬﻳﻦ ﺍﻟﺸﻴﺎﻃﲔ
َﻊَﺒﱠﺗﺍ ﱠﺎﻩﻳﻭﺇ ،َﺝﱠﺮَﺨَﺗ ﻭﺑﻪ ،َﻯﻭَﺭ ﻋﻨﻪ ﻭﺧﺮﳚﻪ؛ ﺍﻟﺸﻴﻄﺎﻥ«.ﺍﻫـ.
13. ﺍﻟﻠﻬﻔﺎﻥ ﺇﻏﺎﺛﺔ ١٦
ﻓﺼﻞ:ﱠﻪﻠﺍﺳﺘﺤ ﻣﻦ ﻭﻛﻔﺮ ﺍﻟﺴﺤﺮ ﲢﺮﱘ ﻋﻠﻰ ﺍﻹﲨﺎﻉ
ﲢﺮﱘ ﻋﻠﻰ ﺍﻹﲨﺎﻉ ﻭﺃﻣﺎﻓﺈﻟﻴﻚ ﱠﻪﻠﺍﺳﺘﺤ ﻣﻦ ﻭﻛﻔﺮ ﺍﻟﺴﺤﺮ
ﺫﻟﻚ ﰲ ﺍﻟﻌﻠﻢ ﺃﻫﻞ ﻋﻦ ﺍﻟﻨﻘﻮﻝ ﻣﻦ ﻃﺎﺋﻔﺔ:
ﺍﻟﻨﻮﻭﻱ ﻗﺎﻝ–ﺗﻌﺎﱃ ﺍﷲ ﺭﲪﻪ–ﺍﻟﺮﻭﺿﺔ ﰲ)٧/١٩٨:(
»ﻭﺇﺫﺍ ،ﻛﺎﻓﺮ ﻓﻬﻮ ﺇﺑﺎﺣﺘﻪ ﺍﻋﺘﻘﺪ ﻭﻣﻦ ،ﺑﺎﻹﲨﺎﻉ ﺍﻟﺴﺤﺮ ﻓﻌﻞ ﻭﳛﺮﻡ
ﺇﻧﺴﺎﻥ ﻗﺎﻝ:ﲟﺎ ﻭﺻﻔﻪ ﻓﺈﻥ ،ﺍﺳﺘﻮﺻﻒ ،ﺃﺣﺴﻨﻪ ﺃﻭ ﺍﻟﺴﺤﺮ ﺗﻌﻠﻤﺖ
ﻳﻌﺘﻘ ﺑﺄﻥ ﻛﺎﻓﺮ ﻓﻬﻮ ٌﺮﻛﻔ ﻫﻮﺍﻟﺴﺒﻌﺔ ﺍﻟﻜﻮﺍﻛﺐ ﺇﱃ ﺍﻟﺘﻘﺮﺏ ﺪ«.
ﱠﺎﻝﻔﹶﻘﺍﻟ ﻗﺎﻝ:»ﻗﺎﻝ ﻭﻟﻮ:ﺍﷲ ﻗﺪﺭﺓ ﺩﻭﻥ ﺑﻘﺪﺭﰐ ﺍﻟﺴﺤﺮ ﺃﻓﻌﻞ
ﺑﻜﺎﻓﺮ ﻓﻠﻴﺲ ﺑﻜﻔﺮ ﻟﻴﺲ ﲟﺎ ﻭﺻﻔﻪ ﻭﺇﻥ ،ﻛﺎﻓﺮ ﻓﻬﻮ ﺗﻌﺎﱃ«.ﺍﻫـ.
ﻣﺴﻠﻢ ﺷﺮﺡ ﰲ ًﺎﻀﺃﻳ ﺍﻟﻨﻮﻭﻱ ﻭﻗﺎﻝ)١٤/١٧٦:(»ﻭﻋﻤﻞ
ﺑﺎﻹﲨﺎﻉ ﺍﻟﻜﺒﺎﺋﺮ ﻣﻦ ﻭﻫﻮ ،ﺣﺮﺍﻡ ﺍﻟﺴﺤﺮ«.ﺍﻫـ.
ﻧﻔﺴ ﺍﳌﺼﺪﺭ ﰲ ًﺎﻀﺃﻳ ﻭﻗﺎﻝﻪ)٢/٨٨:(»ﱡﻩﺪَﻋ ﻭﺃﻣﺎﺍﻟﺴﺤﺮ
ﺍﳉﻤﺎﻫﲑ ﻭﻣﺬﻫﺐ ،ﺍﳌﺸﻬﻮﺭ ﺍﻟﺼﺤﻴﺢ ﳌﺬﻫﺒﻨﺎ ﺩﻟﻴﻞ ﻓﻬﻮ ﺍﻟﻜﺒﺎﺋﺮ ﻣﻦ:
ﻭﺗﻌﻠﻴﻤﻪ ﻭﺗﻌﻠﻤﻪ ﻓﻌﻠﻪ ﺍﻟﻜﺒﺎﺋﺮ ﻣﻦ ﺣﺮﺍﻡ ﺍﻟﺴﺤﺮ ﺃﻥ.ﺑﻌﺾ ﻭﻗﺎﻝ
ﺃﺻﺤﺎﺑﻨﺎ:ﻋﻠﻰ ﻭﻳﺮﺩ ،ﻟﻴﻌﺮﻑ ،ﳚﻮﺯ ﺑﻞ ﲝﺮﺍﻡ؛ ﻟﻴﺲ ﺗﻌﻠﻤﻪ ﺇﻥ
ﻟﻸﻭﻟﻴﺎﺀ ﺍﻟﻜﺮﺍﻣﺔ ﻋﻦ ﻭﳝﻴﺰ ،ﺻﺎﺣﺒﻪ.ﳛ ﺃﻥ ﳝﻜﻨﻪ ﺍﻟﻘﺎﺋﻞ ﻭﻫﺬﺍﻤﻞ
ﺃﻋﻠﻢ ﻭﺍﷲ ﺍﻟﺴﺤﺮ ﻓﻌﻞ ﻋﻠﻰ ﺍﳊﺪﻳﺚ«.ﺍﻫـ.
ﺍﻹﻓﺼﺎﺡ ﻛﺘﺎﺑﻪ ﰲ ﻫﺒﲑﺓ ﺍﺑﻦ ﺍﻟﻮﺯﻳﺮ ﻭﻗﺎﻝ)٢/٢٢٦:(
»ﻭﻣﺎﻟﻚ ﺣﻨﻴﻔﺔ ﺃﺑﻮ ﻓﻘﺎﻝ ﻭﻳﺴﺘﻌﻤﻠﻪ؛ ،ﺍﻟﺴﺤﺮ ﻳﺘﻌﻠﻢ ﻓﻴﻤﻦ ﻭﺍﺧﺘﻠﻔﻮﺍ
14. ﺍﻟﻠﻬﻔﺎﻥ ﺇﻏﺎﺛﺔ١٧
ﻭﺃﲪﺪ:ﺑﺬﻟﻚ ُﺮﱠﻔﹶﻜُﻳ.ﻓﻘﺎﻝ ﱠﻞﺼﻓ ﻣﻦ ﺣﻨﻴﻔﺔ ﺃﰊ ﺃﺻﺤﺎﺏ ﻣﻦ ﺃﻥ ﺇﻻ:
ُﺮﱠﻔﹶﻜُﻳ ﻓﻼ ،ﻟﻴﺘﺠﻨﺒﻪ ﺃﻭ ﻟﻴﺘﻘﻴﻪ ،ﺗﻌﻠﻤﻪ ﺇﻥًﺍﺪﻣﻌﺘﻘ َﻪﻤﱠﻠَﻌَﺗ ﻭﺇﻥ ،ﺑﺬﻟﻚ
ﺍﻋﺘﻘﺪ ﻭﺇﻥ ،ﺍﻹﻃﻼﻕ ﻳﺮ ﻭﱂ ،ُﺮﱠﻔﹶﻜُﻳ ﻓﺈﻧﻪ ،ﻳﻨﻔﻌﻪ ﺃﻧﻪ ًﺍﺪﻣﻌﺘﻘ ﺃﻭ ﳉﻮﺍﺯﻩ
ﻛﺎﻓﺮ ﻓﻬﻮ ﻳﺸﺎﺀ ﻣﺎ ﻟﻪ ﺗﻔﻌﻞ ﺍﻟﺸﻴﺎﻃﲔ ﺃﻥ«.
ﺍﻟﺸﺎﻓﻌﻲ ﻭﻗﺎﻝ:»ﻟﻪ ﻗﻠﻨﺎ ﺍﻟﺴﺤﺮ ﺗﻌﻠﻢ ﺇﺫﺍ:ﻓﺈﻥ ﺳﺤﺮﻙ؟ ﺻﻒ
ﺃﻫﻞ ﺍﻋﺘﻘﺪﻩ ﻣﺎ ﲟﺜﻞ ﺍﻟﻜﻔﺮ ﻳﻮﺟﺐ ﻣﺎ ﻭﺻﻒ)ﺑﺎﺑﻞ(ﺇﱃ ﺍﻟﺘﻘﺮﺏ ﻣﻦ
ﺍﻟﻜﻮﺍﻻ ﻭﺇﻥ ،ﻛﺎﻓﺮ ﻓﻬﻮ ﻣﻨﻬﺎ ﻳﻠﺘﻤﺲ ﻣﺎ ﺗﻔﻌﻞ ﻭﺃﻬﻧﺎ ﺍﻟﺴﺒﻌﺔ ﻛﺐ
ﻛﺎﻓﺮ ﻓﻬﻮ ﺇﺑﺎﺣﺘﻪ ﺍﻋﺘﻘﺪ ﻓﺈﻥ ،ﺍﻟﻜﻔﺮ ﻳﻮﺟﺐ«ﺍﻫـ.
ﻋﻠﻤﺎﺀ ﻣﻦ ﺍﻟﺸﺎﻓﻌﻲ ﺍﻟﻌﺜﻤﺎﱐ ﺍﻟﺪﻣﺸﻘﻲ ﺍﷲ ﻋﺒﺪ ﺃﺑﻮ ﺍﻹﻣﺎﻡ ﻭﻧﻘﻞ
ﺍﳍﺠﺮﻱ ﺍﻟﺜﺎﻣﻦ ﺍﻟﻘﺮﻥ–ﺗﻌﺎﱃ ﺍﷲ ﺭﲪﻪ–ﻛﺘﺎﺑﻪ ﰲ)ﺍﻷﻣﺔ ﺍﷲ ﺭﲪﺔ(
ﺹ٢٨٠ﺍﻟﺸﺎﻓ ﺍﻻﺳﺘﺮﺍﺑﺎﺫﻱ ﺟﻌﻔﺮ ﺃﰊ ﻋﻦﻗﺎﻝ ﺃﻧﻪ ﻌﻲ:»ﺗﻌﻠﻴﻢ
ﺑﺎﻹﲨﺎﻉ ﺣﺮﺍﻡ ﺍﻟﺴﺤﺮ«.ﺍﻫـ.
ﻋﻴﺎﺽ ﺍﻟﻘﺎﺿﻲ ﻭﻗﺎﻝ–ﺗﻌﺎﱃ ﺍﷲ ﺭﲪﻪ–ﻛﺘﺎﺑﻪ ﰲ) :ﺇﻛﻤﺎﻝ
ﻣﺴﻠﻢ ﺑﻔﻮﺍﺋﺪ ﺍﳌﻌﻠﻢ) (٧/٨٩:(»ﻋﻨﺪ ﻛﻔﺮ ﻭﻋﻠﻤﻪ ﺍﻟﺴﺤﺮ ﻋﻤﻞ ﻣﻦ
ﺍﳌﺎﻟﻜﻴﺔ«.
ﻋﻠﻰ ﺣﺎﺷﻴﺘﻪ ﰲ ﻗﺎﺳﻢ ﺑﻦ ﺍﻟﺮﲪﻦ ﻋﺒﺪ ﺍﻟﻌﻼﻣﺔ ﺍﻹﻣﺎﻡ ﻭﻗﺎﻝ
ﺍﳌﺮﺑﻊ ﺍﻟﺮﻭﺽ)٧/٤١٣(ﺫﻟﻚ ﰲ:»ﱡﻠَﻌﻭﺗﺑﻼ ٌﻡﺣﺮﺍ ﹸﻪﻠﻭﻓﻌ ُﻪﻤﻭﺗﻌﻠﻴ ُﻪﻤ
ًﺎﻋﺇﲨﺎ ٌﺮﻛﺎﻓ ﱠﻪﻠِﺣ ٌﺪﻭﻣﻌﺘﻘ ،ﻧﺰﺍﻉ«.
ﻗﺪﺍﻣﺔ ﺍﺑﻦ ﺍﳌﻮﻓﻖ ﺍﻹﻣﺎﻡ ﻭﻗﺎﻝ–ﺗﻌﺎﱃ ﺍﷲ ﺭﲪﻪ–ﻛﺘﺎﺑﻪ ﰲ
)ﺍﻟﻜﺎﰲ) (٥/٣٣٢:(»ﻓﻌﻠﻪ ﻓﺈﻥ ،ﺣﺮﺍﻡ ﺑﻪ ﹸﻞﻭﺍﻟﻌﻤ ﹺﺮْﺤﱢﺴﺍﻟ ُﻢﱡﻠَﻌَﺗﻭ
15. ﺍﻟﻠﻬﻔﺎﻥ ﺇﻏﺎﺛﺔ ١٨
ًﺎﻤﻣﺴﻠ ﻛﺎﻥ ﺇﻥ ﻗﺘﻠﻪ ﻭﺟﺐ ﺭﺟﻞ«.
ﺍﻟﺮﻭﺿﺔ ﰲ ﺍﻟﻨﻮﻭﻱ ﺍﻹﻣﺎﻡ ﻭﻧﻘﻞ)٧/١٩٨(ﺍﳊﺮﻣﲔ ﺇﻣﺎﻡ ﻋﻦ
ﻛﺘﺎﺑﻪ ﰲ ﻗﺎﻝ ﺃﻧﻪ)ﺍﻹﺭﺷﺎﺩ:(»ﻭﻻ ،ﻓﺎﺳﻖ ﻋﻠﻰ ﱠﺎﻟﺇ ُﺮْﺤﱢﺴﺍﻟ ﻳﻈﻬﺮ ﻻ
ٌﺩﻣﺴﺘﻔﺎ ﻭﻟﻜﻨﻪ ،ﺍﻟﻌﻘﻞ ﲟﻘﺘﻀﻰ ﺫﻟﻚ ﻭﻟﻴﺲ ،ﻓﺎﺳﻖ ﻋﻠﻰ ﺍﻟﻜﺮﺍﻣﺔ ﺗﻈﻬﺮ
ﻛﺘﺎﺑﻪ ﰲ ﺍﳌﺘﻮﱄ ﻭﺫﻛﺮ ،ﺍﻷﻣﺔ ﺇﲨﺎﻉ ﻣﻦ)ﺍﻟﻐﻨﻴﺔ(ﻫﺬﺍ ﳓﻮ«.ﺍﻫـ.
ﺭﲪﺔ ﰲ ﺍﻟﺸﺎﻓﻌﻲ ﺍﷲ ﻋﺒﺪ ﺃﺑﻮ ﺍﻹﻣﺎﻡ ﻫﺬﺍ ﻣﺜﻞ ﻭﻧﻘﻞﺍﻷﻣﺔ
ﺹ٢٨١ﻭﺯﺍﺩ ،:»ﻣﺎﻟﻚ ﻭﻗﺎﻝ:ﺍﻟﺮﺟﻞ ﻗﺎﻝ ﻭﺇﺫﺍ ،ﺯﻧﺪﻗﺔ ﺍﻟﺴﺤﺮ:
ﺃﺣﺴﻨﻪ.ﺗﻮﺑﺘﻪ ﺗﻘﺒﻞ ﻭﱂ ،ﻗﺘﻞ«ﺍﻫـ.
16. ﺍﻟﻠﻬﻔﺎﻥ ﺇﻏﺎﺛﺔ١٩
ﻓﺼﻞ:ﺍﺳﺘﻌﻤﺎﻟﻪ؟ ﺃﻭ ﺍﻟﺴﺤﺮ ﺗﻌﻠﻢ ﲟﺠﺮﺩ ﺍﳌﺴﻠﻢ ُﻘﺘﻞﻳ ﻫﻞ
ﻛﺘﺎﺑﻪ ﰲ ﺍﳌﻈﻔﺮ ﺍﺑﻦ ﺍﻟﻮﺯﻳﺮ ﻗﺎﻝ)ﺍﻹﻓﺼﺎﺡ) (٢/٢٢٦:(ﻗﺎﻝ
ﻭﺃﲪﺪ ﻣﺎﻟﻚ:ﺑﻪ ﹾﻞُﺘﹾﻘَﻳ ﱂ ﻭﺇﻥ ،ﺫﻟﻚ ﲟﺠﺮﺩ ﻳﻘﺘﻞ.
ﺃﺑﻮ ﻭﻗﺎﻝﻭﺍﻟﺸﺎﻓﻌﻲ ﺣﻨﻴﻔﺔ:ﹶﻞِﺘﹸﻗ ﹺﺮْﺤﱢﺴﺑﺎﻟ ﹶﻞَﺘﹶﻗ ﻓﺈﻥ ﺑﺬﻟﻚ؛ ﹸﻞَﺘﹾﻘُﻳ ﻻ
ﻗﺎﻝ ﻓﺈﻧﻪ ﺣﻨﻴﻔﺔ؛ ﺃﺑﺎ ﺇﻻ ﺍﺪَﺣ ﻋﻨﺪﻫﻢ:ﻳ ﺣﱴ ﻳﻘﺘﻞ ﻻﻣﻨﻪ ﺫﻟﻚ ﺘﻜﺮﺭ.
ﻗﺎﻝ ﺃﻧﻪ ﻋﻨﻪ ﻭﺭﻭﻱ:ﺑﻌﻴﻨﻪ ًﺎﻧﺇﻧﺴﺎ ُﺖﹾﻠَﺘﹶﻗ ﺃﱐ ﻳﻘﺮ ﺣﱴ ﹸﻞَﺘﹾﻘُﻳ ﻻ.ﺍﻫـ.
ﺹ ﺍﻷﻣﺔ ﺭﲪﺔ ﰲ ﺍﻟﺸﺎﻓﻌﻲ ﺍﷲ ﻋﺒﺪ ﺃﺑﻮ ﺍﻹﻣﺎﻡ ﻭﻗﺎﻝ٢٨٠ﻣﺜﻞ
ﺫﺍﻟﺬﻛﺮ ﺁﻧﻒ ﺣﻨﻴﻔﺔ ﺃﰊ ﻗﻮﻝ ﰲ ﻗﺎﻝ ﺃﻧﻪ ﺇﻻ ﻟﻚ؛:»ﺃﻧﻪ ﻋﻨﻪ ﻭﺭﻭﻱ
ﻗﺎﻝ:ﹺﻩﺮْﺤِﺴﹺﺑ ًﺎﻧﺇﻧﺴﺎ ﹶﻞَﺘﹶﻗ ﺃﻧﻪ ﱠﺮِﻘُﻳ ﺣﱴ ﹸﻞَﺘﹾﻘُﻳ ﻻ«.ﺍﻫـ.
17. ﺍﻟﻠﻬﻔﺎﻥ ﺇﻏﺎﺛﺔ ٢٠
ﻓﺼﻞ:ﺍ؟ﺪﺣ ﺃﻭ ًﺎﺻﻗﺼﺎ ُﺮﱠﺎﺣﺴﺍﻟ ﹸﻞَﺘﹾﻘُﻳ ﻫﻞ
ﺍﻹﻓﺼﺎﺡ ﰲ ﻫﺒﲑﺓ ﺍﺑﻦ ﻓﻨﻘﻞ ﺫﻟﻚ؛ ﰲ ﺍﻷﺋﻤﺔ ﺍﺧﺘﻠﻒ
)٢/٢٢٦(ﺃ ﻭﺃﲪﺪ ﻭﻣﺎﻟﻚ ﺣﻨﻴﻔﺔ ﺃﰊ ﺍﻹﻣﺎﻡ ﻋﻦﻭﻧﻘﻞ ،ﺍﺪَﺣ ﹸﻞَﺘﹾﻘُﻳ ﻧﻪ
ًﺎﺻﻗﺼﺎ ﻳﻘﺘﻞ ﺃﻧﻪ ﺍﻟﺸﺎﻓﻌﻲ ﺍﻹﻣﺎﻡ ﻋﻨﻪ.
ﺹ ﺍﻷﻣﺔ ﺭﲪﺔ ﰲ ﺍﻟﺸﺎﻓﻌﻲ ﺍﷲ ﻋﺒﺪ ﺃﺑﻮ ﺫﻟﻚ ﻣﺜﻞ ﻭﻧﻘﻞ٢٨٠.
18. ﺍﻟﻠﻬﻔﺎﻥ ﺇﻏﺎﺛﺔ٢١
ﻓﺼﻞ:ﺍﻟﺴﺎﺣﺮ؟ ﺗﻮﺑﺔ ﺗﻘﺒﻞ ﻫﻞ
ﻛﺘﺎﺑﻪ ﰲ ﺍﻟﻘﺮﻃﱯ ﺍﻟﻌﺒﺎﺱ ﺃﺑﻮ ﺍﻹﻣﺎﻡ ﻗﺎﻝ)ﺍﳌﻔﻬﻢ) (٥/٥٧٤:(
»ﻛﻔﺮ ﺑﺎﻟﺴﺤﺮ ﻋﻨﺪﻩ ﺍﻟﻌﻤﻞ ﻷﻥ ﻛﺎﻟﺰﻧﺪﻳﻖ؛ ﻣﺎﻟﻚ ﻋﻨﺪ ﺍﻟﺴﺎﺣﺮ
ْﺴُﻣﻻ ﺇﺫ ﺍﻟﺰﻧﺪﻳﻖ؛ ﺗﻮﺑﺔ ﺗﻘﺒﻞ ﻻ ﻛﻤﺎ ،ﺍﻟﺴﺎﺣﺮ ﺗﻮﺑﺔ ﺗﻘﺒﻞ ﻓﻼ ﺑﻪ؛ ٌﺮَﺴَﺘ
ﺗﻮﺑﺘﻪ ﺻﺪﻕ ﻣﻌﺮﻓﺔ ﺇﱃ ﻟﻨﺎ ﻃﺮﻳﻖ...ﻗﺎﻝ ﺃﻥ ﺇﱃ:ﺑﺄﻥ ﺫﻟﻚ ﻭﻳﺘﺄﻳﺪ
،ﺑﺬﺍﺗﻪ ٌﺮﻣﺆﺛ ﺫﻟﻚ َﻩﺮﺳﺤ ﺃﻥ ﻳﻌﺘﻘﺪ ﺣﱴ ﺳﺤﺮﻩ ﻟﻪ ﻳﺘﻢ ﻻ ﺍﻟﺴﺎﺣﺮ
ﻛﻔﺮ ﻭﺫﻟﻚ ،ﻭﺣﻘﻴﻘﺘﻪ«.ﺍﻫـ.
ﺍﻹﻓﺼﺎﺡ ﰲ ﻫﺒﲑﺓ ﺍﺑﻦ ﺍﻟﻮﺯﻳﺮ ﻭﻗﺎﻝ)٢/٢٢٧(ﻣﺬﺍﻫ ﰲﺐ
ﺫﻟﻚ ﰲ ﺍﻷﺋﻤﺔ:»ﺣﻨﻴﻔﺔ ﺃﺑﻮ ﻓﻘﺎﻝ ُﻪ؟ﺘﺗﻮﺑ ﹸﻞَﺒﹾﻘُﺗ ﻫﻞ ﻭﺍﺧﺘﻠﻔﻮﺍ–ﰲ
ﻋﻨﻪ ﺍﳌﺸﻬﻮﺭ–ﻭﻣﺎﻟﻚ:ﺗﺴﻤﻊ ﻭﻻ ،ﺗﻮﺑﺘﻪ ﺗﻘﺒﻞ ﻻ.،ًﺍﺪﻭﺍﺣ ﹰﻻﻗﻮ
ﺍﻟﺸﺎﻓﻌﻲ ﻭﻗﺎﻝ:ﺗﻮﺑﺘﻪ ﺗﻘﺒﻞ.ﺭﻭﺍﻳﺘﺎﻥ ﺃﲪﺪ ﻭﻋﻨﺪ ،ًﺍﺪﻭﺍﺣ ﹰﻻﻗﻮ
ﺃﻇﻬﺮﳘﺎ:ﻭﺍﻷﺧﺮﻯ ،ﺗﻮﺑﺘﻪ ﺗﻘﺒﻞ ﻻ:ﻛﺎﳌﺮﺗﺪ ﺗﻮﺑﺘﻪ ﺗﻘﺒﻞ«.
ﺃﺑﻮ ﻗﺎﻝ ﺫﻟﻚ ﻭﲟﺜﻞﺹ ﺍﻷﻣﺔ ﺭﲪﺔ ﰲ ﺍﷲ ﻋﺒﺪ٨٠.
19. ﺍﻟﻠﻬﻔﺎﻥ ﺇﻏﺎﺛﺔ ٢٢
ﻓﺼﻞ:ﺍﻟﺴﺤﺮ ﳊﻞ ﺍﻟﺴﺤﺮﺓ ﺇﺗﻴﺎﻥ ﺃﺟﺎﺯ ﻣﻦ ﻓﻠﺘﺎﺕ ﺑﻴﺎﻥ ﰲ
ﺍﳌﺪﻳﻨﺔ ﺟﺮﻳﺪﺓ ﰲ ﺳﻄﺮ ﻟﻘﺪ–،ﺍﳉﻤﻌﺔ ﻳﻮﻡ ﰲ ﺍﻟﺮﺳﺎﻟﺔ٤
ﺍﻵﺧﺮﺓ ﲨﺎﺩﻯ١٤٢٧ﺍﳌﻮﺍﻓﻖ ﻫـ٣٠ﻳﻮﻧﻴﻮ٢٠٠٦ﻧﺼﻪ ﻣﺎ ﻡ:
»ﻻﺳﺘﺨﺮﺍﺟﻪ ،ﺍﻟﺴﺤﺮ ﻣﻜﺎﻥ ﻳﻌﺮﻑ ﻻ ﺃﻧﻪ ﺍﳌﻌﻠﻮﻡ ﻭﻣﻦ–ﰲ
ﺍﻟﻐﺎﻟﺐ–ﻋﻦ ﺍﳉﻦ ﺇﻻ،ﻳﺴﺘﺨﺮﺝ ﻓﻜﻴﻒ ﻭﺇﻻ ،ﺍﻟﺴﺎﺣﺮ ﻃﺮﻳﻖ
ﻓﻌﻠﻪ ﻣﺎ ﳜﺎﻟﻔﻮﻥ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻟﺮﻗﻴﺔ ﻋﻠﻰ ﺑﺎﻻﻗﺘﺼﺎﺭ ﺍﻟﻨﺎﺱ ﻳﺄﻣﺮﻭﻥ ﻭﺍﻟﺬﻳﻦ
–ﺍﻟﻨﱯ ﻳﻌﲏﺟﱪﻳﻞ ﻭﺃﻣﺮ ،ﻭﺣﻠﻪ ﺍﻟﺴﺤﺮ ﺍﺳﺘﺨﺮﺍﺝ ﻣﻦ–ﻋﻠﻴﻪ
ﺍﻟﺴﻼﻡ–ﺍﻟﺮﺳﻮﻝ ﻳﻜﻦ ﻭﱂ ،ﺍﻟﺮﻗﻴﺔ ﺇﱃ ﺇﺿﺎﻓﺔ ﺑﻪﺃﻧﻪ ﻳﻌﺮﻑ
ﺍﻟﻮﺣ ﻃﺮﻳﻖ ﻋﻦ ﺇﻻ ﺍﻟﺴﺤﺮ ﻣﻜﺎﻥ ﺃﻭ ﺳﺤﺮﻩ ﻣﻦ ﺃﻭ ،ﻣﺴﺤﻮﺭﻲ
ﹶﻞﻭﺟﱪﻳ–ﻋﻦ ﺇﻻ ﺫﻟﻚ ﻳﺴﺘﻄﻴﻌﻮﻥ ﻻ ﺍﻟﻨﺎﺱ ﻭﻋﺎﻣﺔ ، ﺍﻟﺴﻼﻡ ﻋﻠﻴﻪ
ﺳﺎﺣﺮ ﻃﺮﻳﻖ–ﺍﻟﻐﺎﻟﺐ ﰲ."
ﱢﻳﻦﺩﺭﺍ ﺍﳌﺴﺄﻟﺔ ﻫﺬﻩ ﰲ ﺗﻜﻠﻤﻮﺍ ﺍﻟﻨﺎﺱ ﺑﻌﺾ ﺃﻥ ﺍﳌﺆﺳﻒ ﻭﻣﻦ
ﺑﲔ ﻭﳜﻠﻄﻮﻥ ،ﻓﻴﻪ ﻋﻠﻴﻪ ﺩﻟﻴﻞ ﻻ ﲟﺎ ﻳﺴﺘﺪﻟﻮﻥ ﻭﺃﺧﺬﻭﺍ ،ﺍﻟﻔﺘﻮﻯ ﻫﺬﻩ
ﺑﻘﻮﻟﻪ ﻭﻳﺴﺘﺪﻟﻮﻥ ،ﱠﺍﻑﺮَﻌﻭﺍﻟ ﻭﺍﻟﻜﺎﻫﻦ ﺍﻟﺴﺎﺣﺮ:»ًﻨﻛﺎﻫ ﺃﺗﻰ ﻣﻦﺃﻭ ﺎ
ﳏﻤﺪ ﻋﻠﻰ ﺃﻧﺰﻝ ﲟﺎ ﻛﻔﺮ ﻓﻘﺪ ،ﻳﻘﻮﻝ ﲟﺎ ﻓﺼﺪﻗﻪ ،ﹰﺎﻓﻋﺮﺍ«.
ﻻ ﺍﻟﺬﻱ ﺍﳌﺴﺘﻘﺒﻞ ﺑﺎﻟﻐﻴﺐ ﳜﱪﺍﻥ ﺍﻟﻠﺬﺍﻥ ﳘﺎ ﻭﺍﻟﻌﺮﺍﻑ ﻭﺍﻟﻜﺎﻫﻦ
ﺍﷲ ﺇﻻ ﻳﻌﺮﻓﻪ.
ﻋﻦ ﳜﱪﻭﻩ ﺃﻥ ﻷﺟﻞ ﻫﺆﻻﺀ ﻳﺄﰐ ﻣﻦ ﺑﺎﳊﺪﻳﺚ ﻓﺎﳌﻘﺼﻮﺩ
ﳑﺎ ﺷﺮ ﺃﻭ ﺧﲑ ﻣﻦ ﺍﳌﺴﺘﻘﺒﻞ ﰲ ﻟﻪ ﳛﺼﻞ ﻭﻣﺎ ،ﻋﻤﺮﻩ ﰲ ﺃﻳﺎﻣﻪ ﻣﺴﺘﻘﺒﻞ
20. ﺍﻟﻠﻬﻔﺎﻥ ﺇﻏﺎﺛﺔ٢٣
ﺍﷲ ﺍﺳﺘﺄﺛﺮﻗﻮﻟﻪ ﻋﻠﻴﻪ ﻭﻳﺪﻝ ،ﺑﻌﻠﻤﻪ:ﻋﻠﻢ ﻣﻦ ﺃﻱ ﻳﻘﻮﻝ؛ ﲟﺎ ﻓﺼﺪﻗﻪ
ﺍﳌﺴﺘﻘﺒﻞ ﰲ ﺍﻟﻐﻴﺐ...ﻗﺎﻝ ﺃﻥ ﺇﱃ:ﺇﱃ ﺍﻟﻀﺮﻭﺭﺓ ﺃﳉﺄﺗﻪ ﻣﻦ ﺃﻣﺎ
ﻳﺴﺘﺨﺮﺟﻪ ﺃﻥ ﻭﻷﺟﻞ ،َﺮْﺤﱢﺴﺍﻟ ﻋﻨﻪ َﻖِﻠﹾﻄُﻴﻟ ،ﺳﺎﺣﺮ ﺇﱃ ﺍﻟﺬﻫﺎﺏ–
ﺍﳌﺒﺎﺣﺔ ﻭﺍﻷﺩﻭﻳﺔ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻟﺮﻗﻴﺔ ﻣﻦ ﺍﻷﺳﺒﺎﺏ ﺑﺬﻝ ﺃﻥ ﺑﻌﺪ–ﻓﻠﻢ
ﺍﳊﺪﻳﺚ ﻫﺬﺍ ﺇﻟﻴﻪ ﻳﺘﻄﺮﻕ«.ﺍﻫـ.
ﻗﻠﺖ:َﺍﻩ؛ﻮْﺘﹶﻓ ﺗﺄﺻﻴﻞ ﰲ َﺪﹺﻬَﺘْﺠَﻳ ﺃﻥ ﻟﻠﻔﺘﻮﻯ َﺭﱠﺪَﺼَﺗ ﳌﻦ ﻳﻨﺒﻐﻲ
ﰲ ًﺎﺻﺧﺼﻮ ﹺ؛ﻢﹾﻠِﻌﺍﻟ ﹺﻞْﻫﹶﺃ ﹺﻡﻭﻛﻼ ِﺔﱠﻟﻟﻸﺩ ﻭﺍﻟﻔﻬﻢ ﺍﻟﻨﻈﺮ ﰲ ﻭﺫﻟﻚ
ﻣﻦ ٌﻡﻓﺌﺎ ﻬﺑﺎ ﱡﻝﹺﺰَﻳ ﺍﻟﻌﺎﱂ ﹶﺔﱠﻟَﺯ ﻷﻥ ﻳﺰﺍﻝ؛ ﻻ ﺃﻥ ﻭﳛﺮﺹ ،ﺍﻟﻌﻘﺎﺋﺪ ﺃﺣﻜﺎﻡ
ﺍﳌﻮﱃ ﻗﻮﻝ ﻋﻴﻨﻪ ﻧﺼﺐ ﹰﻼﺟﺎﻋ ،ﺍﻟﻨﺎﺱ–ﻭﻋﻼ ﺟﻞ-:﴿َﻳَﺎﻬﱡﻳﹶﺃ ﺎ
ًﺍﺪِﻳﺪَﺳ ﹰﺎﻟْﻮﹶﻗ ﹸﻮﺍﻟﹸﻮﻗَﻭ َﻪﱠﻠﺍﻟ ﹸﻮﺍﻘﱠﺗﺍ ُﻮﺍﻨَﻣَﺁ َﻦِﻳﺬﱠﻟﺍ*ْﻢﹸﻜﹶﻟَﺎﻤْﻋﹶﺃ ْﻢﹸﻜﹶﻟ ْﺢِﻠْﺼُﻳ
ًﺎﻤِﻴﻈَﻋ ًﺍﺯْﻮﹶﻓ َﺯﹶﺎﻓ ْﺪﹶﻘﹶﻓ ُﻪﹶﻟُﻮﺳَﺭَﻭ َﻪﱠﻠﺍﻟ ﹺﻊِﻄُﻳ ْﻦَﻣَﻭ ْﻢﹸﻜَﺑُﻮﻧﹸﺫ ْﻢﹸﻜﹶﻟ ْﺮِﻔْﻐَﻳَﻭ﴾
]ﺍﻷﺣﺰﺍﺏ:٧٠-٧١.[
ﳛﻜ ﺃﻥ ﺇﱃ ﻳﻮﺻﻠﻪ ﺍﻟﺬﻱ ﺍﻟﺘﻌﺼﺐ ﻭﻟﻴﺤﺬﺭﺑﻘﻠﺔ ﳐﺎﻟﻔﻴﻪ ﻋﻠﻰ ﻢ
ﺑﺘﺰﻛﻴﺔ ﻳﻮﺣﻲ ﲟﺎ ﻭﻣﺬﻫﺒﻪ ﻟﻘﻮﻟﻪ ﻭﺍﻟﻌﻨﻮﻧﺔ ،ﺍﻟﺮﺃﻱ ﻭﺳﻔﺎﻫﺔ ،ﺍﻟﻌﻠﻢ
ﻛﺄﻥ ُﻩ؛ﲑﻏ ﺑﻪ ﹾﻂِﺤُﻳ ﱂ ﹴﻢﺑﻌﻠ ﺃﺣﺎﻁ ﻗﺪ ﻭﺃﻧﻪ ،ﳍﺎ ﻭﺍﻻﻧﺘﺼﺎﺭ ،ﻧﻔﺴﻪ
ﻓﺘﻮﺍﻩ ﰲ ﻳﻘﻮﻝ:»ﻳﻌﺮﻑ ﻭﱂ ﺳﻨﻮﺍﺕ ﻣﻨﺬ ﺍﻟﻔﺘﻮﻯ ﻬﺑﺬﻩ ﺃﻓﱵ ﻛﻨﺖ
ﺍ ﺟﺮﻳﺪﺓ ،ﺍﻹﻋﻼﻡ ﻭﺳﺎﺋﻞ ﰲ ّﻨﻪﻴﺑ ﺃﻥ ﺑﻌﺪ ﺇﻻ ﺍﳊﻜﻢ ﻫﺬﺍ ﺍﻟﻨﺎﺱ،ﳌﺪﻳﻨﺔ
ﺍﳉﻤﻌﺔ ،ﺍﻟﺮﺳﺎﻟﺔ١١ﺍﻵﺧﺮﺓ ﲨﺎﺩﻯ١٤٢٧ﻳﻮﻟﻴﻮ ﺍﳌﻮﺍﻓﻖ ﻫـ
٢٠٠٦ﻡ.(
ﻳﻨﺒﻪ ﺃﻥ ﳚﺐ ﻣﺎ ﺍﻟﻜﻼﻡ ﻣﻦ ﻫﻨﺎ ﺳﻄﺮﻩ ﻓﻴﻤﺎ ﻓﺈﻥ ﻫﺬﺍ ﺗﻘﺮﺭ ﺇﺫﺍ
21. ﺍﻟﻠﻬﻔﺎﻥ ﺇﻏﺎﺛﺔ ٢٤
ﻗﻮﻟﻪ ﻣﺜﻞ ﻭﺫﻟﻚ ﺣﺪﻳﺜﻪ؛ ﰲ ﺳﺎﻗﻬﺎ ﺍﻟﱵ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻷﺧﻄﺎﺀ ﻣﻦ ﻋﻠﻴﻪ:
»ﺍﻟﺴﺤﺮ ﻣﻜﺎﻥ ﻳﻌﺮﻑ ﻻ–ﺍﻟﻐﺎﻟﺐ ﰲ–،ﺍﻟﺴﺎﺣﺮ ﻃﺮﻳﻖ ﻋﻦ ﺍﳉﻦ ﺇﻻ
ﻻ ﺍﻟﻨﺎﺱ ﻭﻋﺎﻣﺔﺳﺎﺣﺮ ﻃﺮﻳﻖ ﻋﻦ ﺇﻻ ﺫﻟﻚ ﻳﺴﺘﻄﻴﻌﻮﻥ«.ﺍﻫـ.
ﺃﻗﻮﻝ–ﺍﳌﻔﱵ ﺃﻳﻬﺎ ﻋﻨﻚ ﺍﷲ ﻋﻔﺎ–ﻫﺬﺍ ﺗﻌﺘﻘﺪ ﻛﻨﺖ ﺇﺫﺍ
ﺍﻻﻋﺘﻘﺎﺩ:ﻭﺗﻌﺎﱃ ﺳﺒﺤﺎﻧﻪ ﺍﷲ ﻗﻮﻝ ﲣﺮﺝ ﻭﺟﻪ ﺃﻱ ﻋﻠﻰ:﴿ﱠﺎﻤﹶﻠﹶﻓ
ﹸﻞﹸﻛﹾﺄَﺗ ﹺﺽْﺭﹶﺄﹾﻟﺍ ﹸﺔﱠﺑَﺍﺩ ﱠﺎﻟﹺﺇ ِﻪِﺗْﻮَﻣ ﹶﻰﻠَﻋ ْﻢُﻬﱠﻟَﺩ َﺎﻣ َﺕْﻮَﻤﹾﻟﺍ ِﻪْﻴﹶﻠَﻋ َﺎﻨْﻴَﻀﹶﻗ
ُﻪَﺗﹶﺄَﺴْﻨِﻣﹸﻮﺍﺜﹺﺒﹶﻟ َﺎﻣ َﺐْﻴَﻐﹾﻟﺍ ﹶﻥُﻮﻤﹶﻠْﻌَﻳ ُﻮﺍﻧﹶﺎﻛ ْﻮﹶﻟ ﹾﻥﹶﺃ ﱡﻦﹺﺠﹾﻟﺍ ِﺖَﻨﱠﻴَﺒَﺗ ﱠﺮَﺧ ﱠﺎﻤﹶﻠﹶﻓ
ﹺﲔﹺﻬُﻤﹾﻟﺍ ﹺﺏﹶﺍﺬَﻌﹾﻟﺍ ِﻲﻓ﴾]ﺳﺒﺄ:١٤.[
ﺳﻠﻴﻤﺎﻥ ﻟﺒﺚ ﻓﻘﺪ،ﻋﺼﺎﻩ ﻋﻠﻰ ﹰﺎﺌﻣﺘﻜ ﹰﺎﻔﻭﺍﻗ ﹰﻼﻛﺎﻣ ًﺎﻣﻋﺎ ًﺎﺘﻣﻴ
ﹰﺎﻄﺳﺎﻗ ﻭﺧﺮﻭﺭﻩ ﻋﺼﺎﻩ ﺍﻷﺭﺿﺔ ﺃﻛﻞ ﺑﺪﻻﻟﺔ ﺇﻻ ﲟﻮﺗﻪ ﺍﳉﻦ ﺗﻌﻠﻢ ﻭﱂ
ﺍﻷ ﻋﻠﻰﺭﺽ؟
ﻗﻮﻟﻪ ﺍﻟﻔﻠﺘﺎﺕ ﻭﻣﻦ:ﺍﻟﺮﻗﻴﺔ ﻋﻠﻰ ﺑﺎﻻﻗﺘﺼﺎﺭ ﺍﻟﻨﺎﺱ ﻳﺄﻣﺮﻭﻥ ﺍﻟﺬﻳﻦ
ﻓﻌﻠﻪ ﻣﺎ ﳜﺎﻟﻔﻮﻥ–ﺍﻟﺮﺳﻮﻝ ﻳﻌﲏ-ﱢﻪﻠَﺣﻭ ﹺﺮْﺤﱢﺴﺍﻟ ﺍﺳﺘﺨﺮﺍﺝ ﻣﻦ.ﺍﻫـ.
ﺑﺬﻟﻚ ﻳﺮﻳﺪ–ﺃﻋﻠﻢ ﻭﺍﷲ–ﻋﻠﻰ ٌﻒﻣﺘﻮﻗ ﺍﻟﺴﺤﺮ ﺍﺳﺘﺨﺮﺍﺝ ﺃﻥ
ﲟﻜﺎﻧﻪ ﺍﻟﻌﻠﻢ:ﻬﺑﻢ ﺍﻻﺗﺼﺎﻝ ﳝﻜﻦ ﻻ ﻭﺍﳉﻦ ،ﺍﳉﻦ ﺇﻻ ﻳﻌﻠﻤﻪ ﻻ ﻭﻣﻜﺎﻧﻪ
ﻋﻦ ﺇﻻﺍﻟﺴﺤﺮﺓ؛ ﺇﺗﻴﺎﻥ ﻟﻠﻤﺴﺤﻮﺭ ﻓﻴﺠﻮﺯ ﻫﺬﺍ ﻭﻋﻠﻰ ،ﺍﻟﺴﺎﺣﺮ ﻃﺮﻳﻖ
ﺣﻠﻪ ﻭﻃﺮﻳﻘﺔ ﺳﺤﺮﻩ ﲟﻜﺎﻥ ﻟﻴﻌﻠﻤﻮﻩ.
ﻟﻔﻌﻞ ﳐﺎﻟﻔﺔ ﺍﻟﻐﺮﺽ ﳍﺬﺍ ﺍﻟﺴﺤﺮ ﺇﺗﻴﺎﻥ ﺗﺮﻙ ﺃﻥ ﺯﻋﻢ ﰒ ﻭﻣﻦ
ﺍﻟﺮﺳﻮﻝ.
ﺃﻗﻮﻝ:ﺍﻟﺮﺳﻮﻝ ﻓﻌﻞ ﺗﺒﲔ ﺃﻥ ﺍﳌﻔﱵ ﺃﻳﻬﺎ ﻳﻠﺰﻣﻚﺍﻟﺬﻱ ًﺎﳛﺻﺮ
22. ﺍﻟﻠﻬﻔﺎﻥ ﺇﻏﺎﺛﺔ٢٥
ﻟﻜ ﺍﻟﺮﻗﻴﺔ؛ ﻋﻠﻰ ﺑﺎﻻﻗﺘﺼﺎﺭ ﺍﻵﻣﺮﻭﻥ ﻭﺧﺎﻟﻔﻪ ،ﺍﻟﺴﺤﺮﺓ ﻣﻊ ﻓﻌﻠﻪﲏ
ﻟﻮﺟﻮﻩ ﺫﻟﻚ ﺗﺴﺘﻄﻴﻊ ﻻ ﺃﺧﺎﻟﻚ.
ﺍﻷﻭﻝ:ﺍﻟﺮﺳﻮﻝ ﻓﻌﻞ ﺃﻥﻭﺟﻪ؛ ﻛﻞ ﻣﻦ ﺍﻟﺴﺤﺮﺓ ﻓﻌﻞ ﺿﺪ
ﺃﻣﺮ ﺃﻧﻪ ﻭﺍﳌﻌﺎﺟﻢ ﻭﺍﳌﺴﺎﻧﻴﺪ ﱡﻨﻦﺴﻭﺍﻟ ﱢﺤﺎﺡﺼﺍﻟ ﰲ ﻋﻨﻪ ﺛﺒﺖ ﻓﻘﺪ
ﻛﻘﻮﻟﻪ ﺍﻟﺴﺤﺮ؛ ﺑﺎﺟﺘﻨﺎﺏ:»ﺍﳌﻮﺑﻘﺎﺕ ﺍﻟﺴﺒﻊ ﺍﺟﺘﻨﺒﻮﺍ:ﺍﻟﺸﺮﻙ
ﻭﺍﻟﺴﺤﺮ ،ﺑﺎﷲ«...ﺍﳊﺪﻳﺚ.
ﺗﻌﺎﱃ ﺍﷲ ﻗﺎﻝ ﻭﻗﺪ:﴿ُﻢﹸﻛَﺎﺗَﺁ َﺎﻣَﻭْﻢﹸﻛَﺎﻬَﻧ َﺎﻣَﻭ ُﻩﹸﻭﺬُﺨﹶﻓ ﹸﻝُﻮﺳﱠﺮﺍﻟ
ﹺﺏﹶﺎﻘِﻌﹾﻟﺍ ُﺪِﻳﺪَﺷ َﻪﱠﻠﺍﻟ ﱠﻥﹺﺇ َﻪﱠﻠﺍﻟ ﹸﻮﺍﻘﱠﺗَﺍﻭ ُﻮﺍﻬَﺘْﻧﹶﺎﻓ ُﻪْﻨَﻋ﴾]ﺍﳊﺸﺮ:٧[«.
ﻭﻗﺎﻝ:»ﻓﺎﺟﺘﻨﺒﻮﻩ ﻋﻨﻪ ُﻜﻢﺘْﻴَﻬَﻧ ﻭﻣﺎ«.
ﻛﻤﺎ ﺍﻟﺴﺤﺮﺓ ﻳﺄﰐ ﳌﻦ ﺍﻟﻮﻋﻴﺪ ﻓﻴﻬﺎ ﻛﺜﲑﺓ ﺃﺣﺎﺩﻳﺚ ﻭﺭﺩﺕ ﻭﻗﺪ
ﺗﻌﺎﱃ ﺍﷲ ﺷﺎﺀ ﺇﻥ ًﺎﺒﻗﺮﻳ ﺫﻛﺮﻫﺎ ﺳﻴﺄﰐ.
ﻛﺎﻟﺘﻘﺮﺏ ﻋﻤﻠﻪ ﻳﻮﺑﻖ ﲟﺎ ﺍﳌﺴﺤﻮﺭ ﻳﺄﻣﺮ ﺍﻟﺴﺎﺣﺮ ﺃﻥ ﻫﺬﺍ ﻳﺆﻳﺪ
ﺻﺤﻴﺢ ﰲ ﺟﺎﺀ ﻭﻗﺪ ،ﺫﻟﻚ ﳓﻮ ﺃﻭ ﺍﷲ ﻟﻐﲑ ﺑﺎﻟﺬﺑﺢ ﺇﻣﺎ ﺍﻟﺸﻴﻄﺎﻥ ﺇﱃ
ﻣﺴﻠﻢ:ﺍﷲ ﺭﺳﻮﻝ ﺃﻥﻗﺎﻝ:»ﺍﷲ ﻟﻐﲑ ﺫﺑﺢ ﻣﻦ ﺍﷲ ﻟﻌﻦ...«
ﺍﳊﺪﻳﺚ.
ﺭﺳﻮﻝ ﺃﻥ ﺍﻟﻔﺎﺭﺳﻲ ﺳﻠﻤﺎﻥ ﻋﻦ ،ﺷﻬﺎﺏ ﺑﻦ ﻃﺎﺭﻕ ﺣﺪﻳﺚ ﻭﰲ
ﺍﷲﻗﺎﻝ:»ﺭﺟﻞ ﺍﳉﻨﺔ ﺩﺧﻞﰲ ﺭﺟﻞ ﺍﻟﻨﺎﺭ ﻭﺩﺧﻞ ،ﺫﺑﺎﺏ ﰲ
ﺫﺑﺎﺏ«،ﻗﺎﻟﻮﺍ:ﻗﺎﻝ ﺍﷲ؟ ﺭﺳﻮﻝ ﻳﺎ ﺫﻟﻚ ﻭﻛﻴﻒ:»ﻋﻠﻰ ﺭﺟﻼﻥ ﻣﺮ
ﻷﺣﺪﳘﺎ ﻓﻘﺎﻟﻮﺍ ،ﹰﺎﺌﺷﻴ ﻟﻪ ﻳﻘﺮﺏ ﺣﱴ ﺃﺣﺪ ﳚﻮﺯﻩ ﻻ ﺻﻨﻢ ﳍﻢ ﻗﻮﻡ:
23. ﺍﻟﻠﻬﻔﺎﻥ ﺇﻏﺎﺛﺔ ٢٦
ّﺏﺮﹶﻗ.ﻗﺎﻝ:ُﺏﱢﺮﹶﻗﹸﺃ ﺷﻲﺀ ﻋﻨﺪﻱ ﻟﻴﺲ.ﻟﻪ ﻗﺎﻟﻮﺍ:،ًﺎﺑﺫﺑﺎ ﻭﻟﻮ ﱢﺏﺮﹶﻗ
ﻭﻗﺎﻟﻮ ،ﺍﻟﻨﺎﺭ ﻓﺪﺧﻞ ،ﺳﺒﻴﻠﻪ ﻓﺨﻠﻮﺍ ،ًﺎﺑﺫﺑﺎ ﱠﺏﺮﹶﻘﹶﻓﺍ:ﻟﻶﺧﺮ:ْﺏﱢﺮﹶﻗ.
ﻗﺎﻝ:ﺍﷲ ﺩﻭﻥ ﹰﺎﺌﺷﻴ ﻷﺣﺪ ﻷﻗﺮﺏ ﻛﻨﺖ ﻣﺎ–ﻭﺟﻞ ﻋﺰ–ﻓﻀﺮﺑﻮﺍ
ﺍﳉﻨﺔ ﻓﺪﺧﻞ ،ﻋﻨﻘﻪ«.
ﺍﻟﺮﺳﻮﻝ ﻓﻌﻞ ﻣﻦ ﺍﻟﺜﺎﺑﺖ ﺃﻣﺎﻓﻬﻮ ﺳﺤﺮﻩ ﺍﺳﺘﺨﺮﺍﺝ ﰲ
ﻣﻨﻪ ﺍﷲ ﻓﺎﺳﺘﺠﺎﺏ ﻭﺍﻟﺘﻀﺮﻉ ﺑﺎﻟﺪﻋﺎﺀ ﻭﺗﻌﺎﱃ ﺗﺒﺎﺭﻙ ﺭﺑﻪ ﺇﱃ ﺍﻟﻠﺠﻮﺀ
ﻭﻣﻴﻜﺎﺋﻴﻞ ﺟﱪﻳﻞ ﻋﻠﻴﻪ ﻓﻨﺰﻝ ،ﺩﻋﺎﺀﻩ–ﺍﻟﺴﻼﻡ ﻋﻠﻴﻬﻤﺎ–ﻓﺄﻋﻠﻤﺎﻩ
ﻓﺄﺧﺮﺝ ﺳﺤﺮﻩ ﻭﲟﻜﺎﻥ ﻣﺴﺤﻮﺭ ﺑﺄﻧﻪ.
ﺍﻟﺮﺳﻮﻝ ﻓﻌﻞ ﻫﻮ ﻓﻬﺬﺍ-ﺗﺮﻯ ﻛﻤﺎ–ﻓﻴﻪ ﻳﻮﺟﺪ ﻓﻬﻞ
ﺍﻟﺮﻗﻴﺔ؟ ﻋﻠﻰ ﺑﺎﻻﻗﺘﺼﺎﺭ ﻟﻶﻣﺮﻳﻦ ﳐﺎﻟﻔﺔ
ﻭﻣﻨﻬﺎ:ﻗﻮﻟﻪ:»ﻫﺬﻩ ﰲ ﺗﻜﻠﻤﻮﺍ ﺍﻟﻨﺎﺱ ﺑﻌﺾ ﺃﻥ ﺍﳌﺆﺳﻒ ﻭﻣﻦ
،ﻓﻴﻪ ﺩﻟﻴﻞ ﻻ ﲟﺎ ﻳﺴﺘﺪﻟﻮﻥ ﻭﺃﺧﺬﻭﺍ ،ﺍﻟﻔﺘﻮﻯ ﻫﺬﻩ ﺭﺍﺩﻳﻦ ﺍﳌﺴﺄﻟﺔ
ﻭ ،ﻭﺍﻟﻜﺎﻫﻦ ﺍﻟﺴﺎﺣﺮ ﺑﲔ ﻭﳜﻠﻄﻮﻥﺑﻘﻮﻟﻪ ﻭﻳﺴﺘﺪﻟﻮﻥ ،ﺍﻟﻌﺮﺍﻑ:»ﻣﻦ
ﻳﻘﻮﻝ ﲟﺎ ﻓﺼﺪﻗﻪ ،ﹰﺎﻓﻋﺮﺍ ﺃﻭ ًﺎﻨﻛﺎﻫ ﺃﺗﻰ:ﳏﻤﺪ ﻋﻠﻰ ﺃﻧﺰﻝ ﲟﺎ ﻛﻔﺮ ﻓﻘﺪ
«...ﻛﻼﻣﻪ ﺁﺧﺮ ﺇﱃ.
ﺃﻗﻮﻝ:ﺗﺪﺭﻱ ﻛﻨﺖ ﻭﺇﻥ ﻣﺼﻴﺒﺔ ﻓﺘﻠﻚ ﺗﺪﺭﻱ ﻻ ﻛﻨﺖ ﺇﻥ
،ﻫﺬﺍ ﲟﺜﻞ ﻳﺘﻔﻮﻩ ﺃﻥ ﻟﻠﻔﺘﻮﻯ ﻳﺘﺼﺪﺭ ﳌﻦ ﻓﻜﻴﻒ ﻭﺇﻻ ﺃﻋﻈﻢ؛ ﻓﺎﳌﺼﻴﺒﺔ
ﺑ ﺍﻟﺴﺤﺮﺓ ﺇﺗﻴﺎﻥ ﻣﻨﻊ ﻋﻠﻰ ﺍﻷﺣﺎﺩﻳﺚ ﻭﻧﺼﻮﺹﻳﺪﻳﻪ؟ ﲔ!
ﻗﻮﻟﻪ ﻣﺜﻞ ﻭﺫﻟﻚ:»ﺃﻭ ،ﻟﻪ َﺮﱢﻴِﻄُﺗ ﺃﻭ ،َﺮﱠﻴﹶﻄَﺗ ْﻦَﻣ ﻣﻨﺎ ﻟﻴﺲ
ﻋﻘﺪﺓ ﻋﻘﺪ ﻭﻣﻦ ،ﻟﻪ َﺮِﺤُﺳ ﺃﻭ َﺮَﺤَﺳ ﺃﻭ ،ﻟﻪ َﻦﱢﻬﹸﻜُﺗ ﺃﻭ ،َﻦﱠﻬﹶﻜَﺗ-ﺃﻭ
24. ﺍﻟﻠﻬﻔﺎﻥ ﺇﻏﺎﺛﺔ٢٧
ﻗﺎﻝ:-ﻛﻔﺮ ﻓﻘﺪ ،ﻳﻘﻮﻝ ﲟﺎ ﻓﺼﺪﻗﻪ ،ًﺎﻨﻛﺎﻫ ﺃﺗﻰ ﻭﻣﻦ ،ﻋﻘﺪﺓ ُﻘﺪﻋ
ﳏﻤﺪ ﻋﻠﻰ ﺃﻧﺰﻝ ﲟﺎ«.ﺃﺧﺮﺟﻪ ،ﺣﺼﲔ ﺑﻦ ﻋﻤﺮﺍﻥ ﺣﺪﻳﺚ ﻣﻦ
ﺍﻟﻄﱪﺍﻟﻜﺒﲑ ﰲ ﺍﱐ)١٨/١٦٢(ﺭﻗﻢ٣٥٥ﻛﺸﻒ ﰲ ﻛﻤﺎ ُﺭﱠﺍﺰَﺒﻭﺍﻟ ،
ْﺘﺎﺭﺳَﻷﺍ)٣/٣٩٩(ﺭﻗﻢ٣٠٤٤ﺃﰊ ﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺇﺳﺤﺎﻕ ﻃﺮﻳﻖ ﻣﻦ ،
ﺑﻪ ﻋﻤﺮﺍﻥ ﻋﻦ ﺍﳊﺴﻦ ﻋﻦ ،ﺍﻟﻌﻄﺎﺭ ﲪﺰﺓ.
ﺍﻟﺰﻭﺍﺋﺪ ﳎﻤﻊ ﰲ ﺍﳍﻴﺜﻤﻲ ﻗﺎﻝ)٥/١٣:(ﻭﻓﻴﻪ ،ﺍﻟﻄﱪﺍﱐ ﺭﻭﺍﻩ
ﻋﻤ ﹶﻪﻔﱠﻌَﺿﻭ ﺣﺎﰎ ﺃﺑﻮ ﹶﻪﻘﱠﺛَﻭ ،ﺍﻟﻌﻄﺎﺭ ﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺇﺳﺤﺎﻕ،ﻋﻠﻲ ﺑﻦ ﺮﻭ
ﺛﻘﺎﺕ ﺭﺟﺎﻟﻪ ﻭﺑﻘﻴﺔ.
ﻧﻔﺴﻪ ﺍﳌﺼﺪﺭ ﰲ ًﺎﻀﺃﻳ ﻭﻗﺎﻝ)٥/١١٧:(ﻭﺭﺟﺎﻟﻪ ﺍﻟﺒﺰﺍﺭ ﺭﻭﺍﻩ
ﺛﻘﺔ ﻭﻫﻮ ،ﺍﻟﺮﻗﻴﻊ ﺑﻦ ﺇﺳﺤﺎﻕ ﺧﻼ ﺍﻟﺼﺤﻴﺢ ﺭﺟﺎﻝ.ﺍﻫـ.
ﻭﺍﻟﺘﺮﻫﻴﺐ ﺍﻟﺘﺮﻏﻴﺐ ﰲ ﺍﳌﻨﺬﺭﻱ ﻭﻗﺎﻝ)٥/٢٤٥:(ُﺭﱠﺍﺰﺍﻟﺒ ﺭﻭﺍﻩ
ﺟﻴﺪ ﺑﺴﻨﺪ.ﺍﻫـ.
ﺭﻗﻢ ﺍﳉﺎﻣﻊ ﺻﺤﻴﺢ ﰲ ﺍﻷﻟﺒﺎﱐ ﻭﻗﺎﻝ٥٣١١:ﺻﺤﻴﺢ.
ﳊ ﻭﺭﻣﺰﺭﻗﻢ ﺍﻟﺼﻐﲑ ﺍﳉﺎﻣﻊ ﰲ ﺍﻟﺴﻴﻮﻃﻲ ﺴﻨﻪ٧٦٨٠.
ﻭﻋﻦﺍﻟﻨﱯ ﺃﻥ ﻋﻨﻬﻤﺎ ﺍﷲ ﺭﺿﻲ ﻋﺒﺎﺱ ﺍﺑﻦﻗﺎﻝ:»ﺃﻭ ﺗﺴﺤﺮ ﻣﻦ
ﻟﻪ ﺗﻄﲑ ﺃﻭ ﺗﻄﲑ ﺃﻭ ﻟﻪ ﺗﻜﻬﻦ ﺃﻭ ﺗﻜﻬﻦ ﺃﻭ ،ﻣﻨﺎ ﻓﻠﻴﺲ ﻟﻪ ُﺴﺤﺮﺗ«.
ﺍﻷﺳﺘﺎﺭ ﻛﺸﻒ ﰲ ﻛﻤﺎ ﺍﻟﺒﺰﺍﺭ ﺃﺧﺮﺟﻪ)٣/٣٩٩(ﺭﻗﻢ٣٠٤٣،
ﺍﻷﻭﺳﻂ ﰲ ﻭﺍﻟﻄﱪﺍﱐ)٥/١٤٣(ﺭﻗﻢ٤٢٧٤ﻋﺎ ﺃﰊ ﻃﺮﻳﻖ ﻣﻦ ،ﻣﺮ
ﺍﻟﻌﻘﺪﻱ:ﻋﻦ ،ﻋﻜﺮﻣﺔ ﻋﻦ ،ْﺮﺍﻡﻫَﻭ ﺑﻦ ﺳﻠﻤﺔ ﻋﻦ ﺻﺎﱀ ﺑﻦ ﺯﻣﻌﺔ ﺛﻨﺎ
ﺑﻪ ﻋﺒﺎﺱ ﺍﺑﻦ.
25. ﺍﻟﻠﻬﻔﺎﻥ ﺇﻏﺎﺛﺔ ٢٨
ﺍﻟﺒﺰﺍﺭ ﻗﺎﻝ:ﺍﻟﻨﱯ ﻋﻦ ﻳﺮﻭﻱ ﻧﻌﻠﻤﻪ ﻻﻬﺑﺬﺍ ﺍﻟﻮﺟﻪ ﻫﺬﺍ ﻣﻦ ﺇﻻ
ﺍﻹﺳﻨﺎﺩ.ﺍﻫـ.
ﺍﺠﻤﻟﻤﻊ ﰲ ﺍﳍﻴﺜﻤﻲ ﻗﺎﻝ)٥/١١٧:(ﰲ ﻭﺍﻟﻄﱪﺍﱐ ﺍﻟﺒﺰﺍﺭ ﺭﻭﺍﻩ
ﺿﻌﻴﻒ ﻭﻫﻮ ،ﺻﺎﱀ ﺑﻦ ﺯﻣﻌﺔ ﻭﻓﻴﻪ ،ﺍﻷﻭﺳﻂ.ﺍﻫـ.
ﻋﺪ ﺍﺑﻦ ﻭﻗﺎﻝﺍﻟﻜﺎﻣﻞ ﰲ ﻱ)٣/١٠٨٧(ﺻﺎﱀ ﺑﻦ ﺯﻣﻌﺔ ﰲ
ﺍﳌﻜﻲ:»ﻭﺃﺭﺟﻮ ،ﻳﺮﻭﻳﻪ ﻣﺎ ﺑﻌﺾ ﰲ ﻳﻬﻢ ﻭﺭﲟﺎ ،ﻓﻮﺍﺋﺪ ﻛﺄﻧﻪ ﺣﺪﻳﺜﻪ
ﺑﻪ ﺑﺄﺱ ﻻ ،ﺻﺎﱀ ﺣﺪﻳﺜﻪ ﺃﻥ«.ﺍﻫـ.
ﻗﺎﻝ ﻋﻨﻪ ﺍﷲ ﺭﺿﻲ ﻣﻮﺳﻰ ﺃﰊ ﻭﻋﻦ:ﺍﷲ ﺭﺳﻮﻝ ﻗﺎﻝ:»ﻻ
ﺭﺣﻢ ﻗﺎﻃﻊ ﻭﻻ ،ﺑﺴﺤﺮ ﻣﺆﻣﻦ ﻭﻻ ،ﺍﳋﻤﺮ ﻣﺪﻣﻦ ﺍﳉﻨﺔ ﻳﺪﺧﻞ«.
ﺍﳌﺴﻨﺪ ﰲ ﺃﲪﺪ ﺃﺧﺮﺟﻪ)٤/٣٩٩(ﺭﻗﻢ١٩٥٦٩ﰲ ﺣﺒﺎﻥ ﻭﺍﺑﻦ ،
ﺍﻟﺼﺤﻴﺢ)١٢/١٦٦(ﺭﻗﻢ٥٣٤٦ﻭ ،)١٣/٥٠٧(ﺭﻗﻢ٦١٣٧،
ﺍﳌﺴﺘﺪﺭﻙ ﰲ ﻭﺍﳊﺎﻛﻢ)٤/١٤٦(ﺍﻟﺘﺮﻏﻴﺐ ﰲ ﻭﺍﻷﺻﺒﻬﺎﱐ ،
)١/٥٠٠(ﺭﻗﻢ١٢١٠ﺍﳌﺴﻨﺪ ﰲ ﻳﻌﻠﻰ ﻭﺃﺑﻮ ،)١٣/٢٢٤.(ﺭﻗﻢ
٧٢٤٨.
ﺍﳊﺎﻛﻢ ﻗﺎﻝ:ﺍﻹﺳﻨﺎﺩ ﺻﺤﻴﺢ.ﱡﻲﹺﺒَﻫﱠﺬﺍﻟ ﹶﻪﻘﹶﻓﻭﻭﺍ.
ﺍﺠﻤﻟﻤﻊ ﰲ ﺍﳍﻴﺜﻤﻲ ﻭﻗﺎﻝ)٥/٧٤:(»ﻳﻌﻠﻰ ﻭﺃﺑﻮ ﺃﲪﺪ ﺭﻭﺍﻩ
ﺛﻘﺎﺕ ﻳﻌﻠﻰ ﻭﺃﰊ ﺃﲪﺪ ﻭﺭﺟﺎﻝ ،ﻭﺍﻟﻄﱪﺍﱐ«.ﺍﻫـ.
ﻗﺎﻝ ﻋﻨﻪ ﺍﷲ ﺭﺿﻲ ﺍﳋﺪﺭﻱ ﺳﻌﻴﺪ ﺃﰊ ﻭﻋﻦ:ﺍﷲ ﺭﺳﻮﻝ ﻗﺎﻝ
:»ﹴﺲْﻤَﺧ ُﺐﺻﺎﺣ ﹶﺔﺍﳉﻨ ﹺﻞُﺧْﺪَﻳ ﻻ:ٌﻦﻣﺆﻣ ﻭﻻ ،ﲬﺮ ُﻦﻣﺪﻣ
ﹲﻥﱠﺎﻨَﻣ ﻭﻻ ﻛﺎﻫﻦ ﻭﻻ ﺭﺣﻢ ﻗﺎﻃﻊ ﻭﻻ ﺑﺴﺤﺮ«.
26. ﺍﻟﻠﻬﻔﺎﻥ ﺇﻏﺎﺛﺔ٢٩
ﺍﳌﺴﻨﺪ ﰲ ﺃﲪﺪ ﺃﺧﺮﺟﻪ)٣/١٤(ﺭﻗﻢ١١١٠٧ﻭ ،)٣/٨٣(
ﺭﻗﻢ١١٧٨١ﺍﻟﺘﺮﻏﻴﺐ ﰲ ﻭﺍﻷﺻﺒﻬﺎﱐ ،)١/٥٠٥(ﺭﻗﻢ١٢٢٢ﻣﻦ
ﺳﻌﺪ ﺑﻦ ﻋﻄﻴﺔ ﻋﻦ ،ﺍﻟﻄﺎﺋﻲ ﺳﻌﺪ ﻋﻦ ،ﺍﻷﻋﻤﺶ ﺳﻠﻴﻤﺎﻥ ﻋﻦ ،ﻃﺮﻳﻖ
ﺑﻪ ﺍﳋﺪﺭﻱ ﺳﻌﻴﺪ ﺃﰊ ﻋﻦ ﺍﻟﻌﻮﰲ.
ﺍﺠﻤﻟﻤﻊ ﰲ ﺍﳍﻴﺜﻤﻲ ﻗﺎﻝ)٥/٧٤:(ﻋﻄﻴﺔ ﻭﻓﻴﻪ ،ﻭﺍﻟﺒﺰﺍﺭ ﺃﲪﺪ ﺭﻭﺍﻩ
ﺍﻭﺛﻖ ﻭﻗﺪ ﺿﻌﻴﻒ ﻭﻫﻮ ،ﺳﻌﺪ ﺑﻦ.ﺍﻫـ.
ﺍ ﻋﺒﺪ ﻭﻗﺎﻝﻣﺼﻨﻔﻪ ﰲ ﻟﺮﺯﺍﻕ)١١/٢١١(ﺭﻗﻢ٢٠٣٥ﻋﻦ
ﻗﺎﻝ ًﺎﺒﻛﻌ ﺃﻥ ،ﻗﺘﺎﺩﺓ ﻋﻦ ،ﻣﻌﻤﺮ:ﺍﷲ ﻗﺎﻝ:»ْﻦَﻣ ِﺒﺎﺩﻱﻋ ْﻦِﻣ ﻟﻴﺲ
،ﻟﻪ َﺮﱢﻴِﻄُﺗ ﺃﻭ ،َﺮﱠﻴﹶﻄَﺗ ﺃﻭ ،ﻟﻪ َﻦﹺﻬﹸﻛ ﺃﻭ َﻦَﻬﹶﻛ ﺃﻭ ،ﻟﻪ َﺮِﺤُﺳ ﺃﻭ ،َﺮﺤَﺳ
ﱠﻲﹶﻠَﻋ ﹶﻞﱠﻛَﻮَﺗﻭ ﰊ ﺁﻣﻦ ﻣﻦ ﻋﺒﺎﺩﻱ ﻭﻟﻜﻦ«.ﺃﻥ ﺇﻻ ﺻﺤﻴﺢ؛ ﺇﺳﻨﺎﺩﻩ
ﻻ ﻛﻌﺐ ﻣﻦ ﻗﺘﺎﺩﺓ ﲰﺎﻉﹰﺎﺌﺷﻴ ﻋﻨﻪ ﺃﻋﻠﻢ.
ﺑﻦ ﺍﷲ ﻋﺒﺪ ﺍﳉﻠﻴﻞ ﺍﻟﺼﺤﺎﰊ ﺍﳊﱪ ﺍﻹﻣﺎﻡ ﺍﻷﻣﺔ ﻓﻘﻴﻪ ﻭﻋﻦ
ﺃﺫﻛﻴﺎﺀ ﻭﺃﺣﺪ ،ﺍﻟﻌﺎﻣﻠﲔ َﺎﺀﺒَﺠﱡﻨﻭﺍﻟ ﺍﻷﻭﻟﲔ ﺍﻟﺴﺎﺑﻘﲔ ﺃﺣﺪ ﻣﺴﻌﻮﺩ
ﺍﻟﻌﻠﻤﺎﺀ-ﻋﻨﻪ ﺍﷲ ﺭﺿﻲ-ﻗﺎﻝ:»ﺃﻭ ﻛﺎﻫﻦ ﺃﻭ ﺳﺎﺣﺮ ﺇﱃ َﻰﺸَﻣ ْﻦَﻣ
ٍﺪﱠﻤَﺤُﻣ ﻋﻠﻰ ﹶﻝﹺﺰْﻧﹸﺃ ﲟﺎ ﻛﻔﺮ ﻓﻘﺪ ﻳﻘﻮﻝ ﲟﺎ ﹶﻪﻗﱠﺪﻓﺼ ،ﱠﺍﻑﺮَﻋ«.
ﺍﳌﺼﻨﻒ ﰲ ﺷﻴﺒﺔ ﺃﰊ ﺍﺑﻦ ﺃﺧﺮﺟﻪ)٨/٢٨(ﺭﻗﻢ٢٣٨٧٥ﻳﻌﻠﻰ ﻭﺃﺑﻮ ،
ﻣﺴﻨﺪﻩ ﰲ)٩/٢٨٠(ﺭﻗﻢ٥٤٠٨ﺍﻷﺳﺘﺎﺭ ﻛﺸﻒ ﰲ ﻛﻤﺎ ﻭﺍﻟﺒﺰﺍﺭ ،
)٢/٤٤٣(ﺭﻗﻢ٢٠٦٧ﺍﻟﻜﱪﻯ ﰲ ﻭﺍﻟﺒﻴﻬﻘﻲ ،)٨/٨/١٣٦(ﻣﻦ
ﺑﻪ ﺍﷲ ﻋﺒﺪ ﻋﻦ ،ﺑﺮﱘ ﺑﻦ ﻫﺒﲑﺓ ﻋﻦ ،ﺇﺳﺤﺎﻕ ﺃﰊ ﻃﺮﻳﻖ.
ﺍﻟﺒﺰﺍﺭ ﻗﺎﻝ:ﺇﺳﺤﺎﻕ ﺃﰊ ﻋﻦ ،ﻭﺍﺣﺪ ﻏﲑ ﺭﻭﺍﻩﻋﻦ ،ﻫﺒﲑﺓ ﻋﻦ ،
27. ﺍﻟﻠﻬﻔﺎﻥ ﺇﻏﺎﺛﺔ ٣٠
ﻋﻦ ،ﺍﻷﻋﻤﺶ ﻋﻦ ،ﻣﻌﺎﻭﻳﺔ ﺃﺑﻮ ﺛﻨﺎ ،ﺍﳌﺜﲎ ﺑﻦ ﳏﻤﺪ ﺣﺪﺛﻨﺎ ،ﺍﷲ ﻋﺒﺪ
ﺍﷲ ﻋﺒﺪ ﻋﻦ ﳘﺎﻡ ﻋﻦ ،ﺇﺑﺮﺍﻫﻴﻢ.
ﻋﻠﻴﻪ ﹰﺎﻘﻣﻌﻠ ﺍﳍﻴﺜﻤﻲ ﻗﺎﻝ:»ﻗﻠﺖ:ﺑﻨﺤﻮﻩ ﻓﺬﻛﺮﻩ«.
ﺍﺠﻤﻟﻤﻊ ﰲ ًﺎﻀﺃﻳ ﺍﳍﻴﺜﻤﻲ ﻭﻗﺎﻝ)٥/١١٨:(ﹸﻝﺭﺟﺎ ﺭﺟﺎﻟﻪ
ﺛﻘﺔ ﻭﻫﻮ ﻳﺮﱘ ﺑﻦ ﻫﺒﲑﺓ ﺧﻼ ﺍﻟﺼﺤﻴﺢ.ﺍﻫـ.
ﰲ ﺍﳌﻨﺬﺭﻱ ﻭﻗﺎﻝﻭﺍﻟﺘﺮﻫﻴﺐ ﺍﻟﺘﺮﻏﻴﺐ)٥/٢٤٧(ﺭﻗﻢ٤٣٩٥:
ﺛﻘﺎﺕ ﻭﺭﻭﺍﺗﻪ ،ﺍﻟﻜﺒﲑ ﰲ ﺍﻟﻄﱪﺍﱐ ﺭﻭﺍﻩ.ﺍﻫـ.
ﺍﻟﺒﻴﻬﻘﻲ ﻭﻟﻔﻆ ،َﺔﺒْﻴَﺷ ﺃﰊ ﹺﻦﺍﺑ ﹸﻆﻟﻔ ﻫﺬﺍ:»ﺃﻭ ًﺍﺮﺳﺎﺣ ﺃﺗﻰ ﻣﻦ
ﻓﺼﺪﻗﻪ ﹰﺎﻓﻋﺮﺍ ﺃﻭ ،ًﺎﻨﻛﺎﻫ...ﺍﳊﺪﻳﺚ«.ﻳﻌﻠﻰ ﺃﰊ ﻭﻟﻔﻆ:»ﺃﺗﻰ ﻣﻦ
ﻛﻔ ﻓﻘﺪ ،ﻳﻘﻮﻝ ﲟﺎ ﻓﺼﺪﻗﻪ ﻓﺴﺄﻟﻪ ،ًﺎﻨﻛﺎﻫ ﺃﻭ ،ًﺍﺮﺳﺎﺣ ﺃﻭ ﹰﺎﻓﻋﺮﺍﲟﺎ ﺮ
ﳏﻤﺪ ﻋﻠﻰ ﺃﻧﺰﻝ«.ﺍﻟﺒﺰﺍﺭ ﻭﻟﻔﻆ:»،ًﺍﺮﺳﺎﺣ ﺃﻭ ًﺎﻨﻛﺎﻫ ﺃﺗﻰ ﻣﻦ
ﳏﻤﺪ ﻋﻠﻰ ﺃﻧﺰﻝ ﲟﺎ ﻛﻔﺮ ﻓﻘﺪ ﻳﻘﻮﻝ ﲟﺎ ﻓﺼﺪﻗﻪ«.
ﺍﻟﺒﺨﺎﺭﻱ ﻟﺼﺤﻴﺢ ﺷﺮﺣﻪ ﰲ ﺑﻄﺎﻝ ﺍﺑﻦ ﻭﻧﻘﻞ)٩/٤٦٧(ﺭﻗﻢ
٣٨٧١/٦٢ﻗﺎﻝ ﺃﻧﻪ ﺍﻟﺒﺼﺮﻱ ﺍﳊﺴﻦ ﻋﻦ:ﳌﺎ ﺍﻟﺴﺤﺮ؛ ﺇﺗﻴﺎﻥ ﳚﻮﺯ ﻻ
ﺍ ﻋﺒﺪ ﻋﻦ ،ﻫﺒﲑﺓ ﻋﻦ ﺇﺳﺤﺎﻕ ﺃﰊ ﻋﻦ ﺳﻔﻴﺎﻥ ﺭﻭﻯﻣﺴﻌﻮﺩ ﺑﻦ ﷲ
ﻗﺎﻝ:»ﻛﻔﺮ ﻓﻘﺪ ﻳﻘﻮﻝ ﲟﺎ ﱠﻗﻪﺪﻓﺼ ،ﻛﺎﻫﻦ ﺃﻭ ﺳﺎﺣﺮ ﺇﱃ ﻣﺸﻰ ﻣﻦ
ﳏﻤﺪ ﻋﻠﻰ ﺃﻧﺰﻝ ﲟﺎ«.ﺍﻫـ.
ﻗﻠﺖ:ﺣﻜﻢ ﻟﻪ ﻟﻜﻦ ،ﺍﷲ ﻋﺒﺪ ﻋﻠﻰ ﹰﺎﻓﻣﻮﻗﻮ ﺍﳊﺪﻳﺚ ﻫﺬﺍ ﺟﺎﺀ
ﺍﻟﺮﺃﻱ ﻗﺒﻞ ﻣﻦ ﻳﻘﺎﻝ ﻻ ﻣﺜﻠﻪ ﻷﻥ ﺍﻟﺮﻓﻊ؛.
ﺍﻟﻨﱯ ﺃﺯﻭﺍﺝ ﺑﻌﺾ ﻭﻋﻦﺍﻟﻨﱯ ﻋﻦ ،ﻗﺎﻝ:»ﺃﺗﻰ ﻣﻦ
28. ﺍﻟﻠﻬﻔﺎﻥ ﺇﻏﺎﺛﺔ٣١
ﻋﻦ ﹶﻪﻟﹶﺄَﺴﹶﻓ ﹰﺎﻓﱠﺍﺮَﻋﻟﻴﻠﺔ ﺃﺭﺑﻌﲔ ﺻﻼﺓ ﻟﻪ ﹾﻞَﺒﹾﻘُﺗ ﱂ ﺷﻲﺀ«.ﺃﺧﺮﺟﻪ
ﺍﻟﺼﺤﻴﺢ ﰲ ﻣﺴﻠﻢ ﺍﻹﻣﺎﻡ)٤/١٧٥١(ﺭﻗﻢ٢٢٣٠ﰲ ﻭﺍﻟﺒﻴﻬﻘﻲ ،
ﺍﻟﻜﱪﻯ)٨/١٣٨.(ﻗﺪﺍﻣﺔ ﺍﺑﻦ ﱠﻖﻓﺍﳌﻮ ﺍﻹﻣﺎﻡ ﻗﺎﻝ–ﺗﻌﺎﱃ ﺍﷲ ﺭﲪﻪ
-ﺍﻟﻜﺎﰲ ﻛﺘﺎﺑﻪ ﰲ)٥/٣٣٤:(ﺃﲪﺪ ﺍﻹﻣﺎﻡ ﻗﺎﻝ:»ﻣﻦ ﻃﺮﻑ ﺍﻟﻌﺮﺍﻓﺔ
ﺍ ﻣﻦ ﺷﻌﺒﺔ ﻷﻧﻪ ﺃﺧﺒﺚ؛ ﻭﺍﻟﺴﺎﺣﺮ ،ﺍﻟﺴﺤﺮﻟﻜﻔﺮ«.ﺍﻫـ.
ﻛﺘﺎﺏ ﻋﻠﻰ ﺣﺎﺷﻴﺘﻪ ﰲ ًﺎﻀﺃﻳ ﻗﺎﺳﻢ ﺑﻦ ﺍﻟﺮﲪﻦ ﻋﺒﺪ ﺍﻹﻣﺎﻡ ﻭﻧﻘﻠﻪ
ﺹ ﺍﻟﺘﻮﺣﻴﺪ٢٠٧ﺗﻴﻤﻴﺔ ﹺﻦﺍﺑ ﹺﻝﻗﻮ ﻋﻠﻰ ﹰﺎﻘﱢﻠﻣﻌ ﻗﺎﺳﻢ ﺍﺑﻦ ﻗﺎﻝ ﰒ ،–
ﺗﻌﺎﱃ ﺍﷲ ﺭﲪﻪ:»ﻭﳓﻮﻫﻢ ،ﻭﺍﻟﺮﻣﺎﻝ ﻭﺍﳌﻨﺠﻢ ﻟﻠﻜﺎﻫﻦ ﺍﺳﻢ ﱠﺍﻑﺮﺍﻟﻌ
ﺷﻴﺦ ﺃﺩﺧﻠﻬﻢ ﻓﻬﺆﻻﺀ ﺍﻟﻄﺮﻕ؛ ﻬﺑﺬﻩ ﺍﻷﻣﻮﺭ ﻣﻌﺮﻓﺔ ﰲ ﻳﺘﻜﻠﻢ ﳑﻦ
ﺍﻹﺳﻼﻡﻣﻌﺮﻓﺔ ﻳﺪﻋﻲ ﻣﻦ ﻣﻌﺮﻓﺔ ﻫﺬﺍ ﻣﻦ ﻭﺍﳌﻘﺼﻮﺩ ،ﺍﻟﻌﺮﺍﻑ ﺍﺳﻢ ﰲ
ﻟﻪ ﻣﺸﺎﺭﻙ ﻭﺇﻣﺎ ،ﺍﻟﻜﺎﻫﻦ ﰲ ﺩﺍﺧﻞ ﺇﻣﺎ ﻓﻬﻮ ﺍﳌﻐﻴﺒﺎﺕ؛ ﻣﻦ ﺷﻲﺀ ﻋﻠﻢ
ﰲ ﺍﻟﻐﺎﺋﺒﺔ ﺍﻷﻣﻮﺭ ﺑﺒﻌﺾ ﺍﳌﺨﱪ ﺇﺻﺎﺑﺔ ﺃﻥ ﻭﺫﻟﻚ ﺑﻪ؛ ﻓﻴﻠﺤﻖ ﺍﳌﻌﲎ؛ ﰲ
ﻭﻳﻜﻮﻥ ،ﺍﻟﺸﻴﻄﺎﻥ ﻣﻦ ﻫﻮ ﻣﺎ ﻭﻣﻨﻪ ،ﺑﺎﻟﻜﺸﻒ ﻳﻜﻮﻥ ﺍﻷﺣﻴﺎﻥ ﺑﻌﺾ
ﻭﺍﻟﻀﺮ ﻭﺍﻟﻄﲑﺓ ﻭﺍﻟﺰﺟﺮ ﺑﺎﻟﻔﺄﻝﺍﻷﺭﺽ ﰲ ﻭﺍﳋﻂ ﺑﺎﳊﺼﻰ ﺏ
ﺍﻟﺮﺳﻞ؛ ﺃﻋﺪﺍﺀ ﺍﳉﺎﻫﻠﻴﺔ ﻋﻠﻢ ﻣﻦ ﺫﻟﻚ ﻭﳓﻮ ﻭﺍﻟﺴﺤﺮ ﻭﺍﻟﺘﻨﺠﻴﻢ
ﻭﻛﻞ ،ﺍﻟﺒﻌﺜﺔ ﻗﺒﻞ ﺍﻟﻌﺮﺏ ﻭﺟﺎﻫﻠﻴﺔ ﻭﺍﳌﻨﺠﻤﲔ ﻭﺍﻟﻜﻬﺎﻥ ﻛﺎﻟﻔﻼﺳﻔﺔ
ﺃﺗﺎﻫﻢ ﻭﻣﻦ ،ﻣﻌﻨﺎﳘﺎ ﰲ ﻣﺎ ﺃﻭ ﹰﺎﻓﱠﺍﺮَﻋﻭ ًﺎﻨﻛﺎﻫ ُﻬﺎﺒﺻﺎﺣ ﱠﻰﻤﻳﺴ ﻫﺬﻩ
ﹺﺰْﻌَﻳ ﺍﻟﺬﻱ ﻭﻛﺬﺍ ،ُﺪﺍﻟﻮﻋﻴ ﹶﻪﻘِﺤﹶﻟ ﻳﻘﻮﻟﻮﻥ ﲟﺎ ﹶﻬﻢﻗﱠﺪَﺼﹶﻓ،ﺍﳌﺼﺮﻭﻉ ﻋﻠﻰ ُﻡ
ﻛﺎﻥ ﻓﺈﻥ ﺍﻟﺴﺤﺮ ﳛﻞ ﻭﺍﻟﺬﻱ ،ﺗﻄﻴﻌﻪ ﻭﺃﻬﻧﺎ ﺍﳉﻦ ﳚﻤﻊ ﺃﻧﻪ ﻭﻳﺰﻋﻢ
ﻳﻜﻔﺮ ﻓﺈﻧﻪ ﺍﳉﻦ ﺇﱃ ﻭﺍﻟﺘﻘﺮﺏ ﺑﺎﻟﺸﺮﻙ ﺇﻻ ﳛﺼﻞ ﻻ ﺫﻟﻚ«.ﺍﻫـ.