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الولاء والبراء
- 2. ﻭﺍﻟﱪ ﺍﻟﻮﻻﺀﺍﺀ٥
ﺟﱪﻳﻦ ﺑﻦ ﺍﷲ ﻋﺒﺪ ﺍﻟﺸﻴﺦ ﻣﻘﺪﻣﺔ
ﻟﻨـﺎ ﻭﺭﺿـﻲ ﺍﻟﻨﻌﻤﺔ ﻋﻠﻴﻨﺎ ﻭﺃﰎ ﺍﻟﺪﻳﻦ ﻟﻨﺎ ﺃﻛﻤﻞ ﺍﻟﺬﻱ ﷲ ﺍﳊﻤﺪ
ﺍﳋـﻮﻑ ﺑﻌـﺪ ﻭﺍﻷﻣـﻦ ﻭﺍﻟـﺘﻤﻜﲔ ﺑﺎﻟﻨﺼﺮ ﻭﻭﻋﺪﻧﺎ ﺩﻳﻨﺎ ﺍﻹﺳﻼﻡ
ﻭﻋﺒـﺎﺩﺓ ﺍﻟﺼﺎﱀ ﻭﺍﻟﻌﻤﻞ ﺍﻹﳝﺎﻥ ﺣﻘﻘﻨﺎ ﻣﱴ ﺍﻷﺭﺽ ﰲ ﻭﺍﻻﺳﺘﺨﻼﻑ
ﻭﺣﺪﻩ ﺗﻌﺎﱃ ﺍﷲ.ﺍﳌﻠﺤﻤ ﻭﻧﱯ ﺍﻟﺮﲪﺔ ﻧﱯ ﻋﻠﻰ ﻭﺃﺳﻠﻢ ﻭﺃﺻﻠﻲﺍﻟﺬﻱ ﺔ
ﺩﻳﻨﻪ ﺍﷲ ﺃﻇﻬﺮ ﺣﱴ ﺟﻬﺎﺩﻩ ﺣﻖ ﺍﷲ ﰲ ﻭﺟﺎﻫﺪ ﺭﺑﻪ ﺇﱃ ﺑﺎﻟﺪﻋﻮﺓ ﺟﻬﺮ
ﻬﻧﺠﻪ ﻋﻠﻰ ﺳﺎﺭ ﻭﻣﻦ ﻭﺻﺤﺒﻪ ﺁﻟﻪ ﻭﻋﻠﻰ ﻛﻠﻪ ﺍﻟﺪﻳﻦ ﻋﻠﻰ.
ﺑﻌﺪ ﺃﻣﺎ:
ﺍﻷﺩﻟـﺔ ﻣـﻦ ﻓﻴﻬـﺎ ﻣﺎ ﻭﻓﻬﻤﺖ ﺍﻟﻮﺭﻗﺎﺕ ﻫﺬﻩ ﺗﺼﻔﺤﺖ ﻓﻘﺪ
ﺍﻟﻘﺎﻧﺘﺎﺕ ﺍﳌﺆﻣﻨﺎﺕ ﺍﳌﺴﻠﻤﺎﺕ ﺍﻷﺧﻮﺍﺕ ﺇﺣﺪﻯ ﻛﺘﺒﺘﻪ ﳑﺎ ﻭﺍﻹﺷﺎﺭﺍﺕ
ﻭﺗﺪﻋﻰ ،ﺍﻟﻌﺎﺑﺪﺍﺕ ﺍﻟﺘﺎﺋﺒﺎﺕﺍﻟﺪﺭﺍﺳﺔ ﺃﻬﻧﺖ ﻭﺍﻟﱵ ﺍﻟﺒﻨﻴﺎﻥ ﻣﻬﺎ ﺑﺎﻷﺧﺖ
ﻋﻠـﻰ ﻛﺘﺎﺑﺘﻬﺎ ﺩﻟﺖ ﻭﻟﻘﺪ ،ﻭﻋﻔﻮﻩ ﺍﷲ ﺭﲪﺔ ﺇﱃ ﺍﻧﺘﻘﻠﺖ ﰒ ﺍﳉﺎﻣﻌﻴﺔ
ﻫـﺬﻩ ﻓﻜﺘﺒﺖ ،ﻭﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺘﻮﺣﻴﺪ ﰲ ﻭﺗﻌﻤﻖ ﻓﻬﻢ ﻭﺑﻌﺪ ﺍﻃﻼﻉ ﺳﻌﺔ
ﻭﺍﻹﺧﺎﺀ ﺍﳊﺐ ﻣﻦ ﺍﻹﺳﻼﻡ ﺩﻳﻦ ﺇﻟﻴﻪ ﻳﻬﺪﻑ ﻣﺎ ﻓﻴﻬﺎ ﻭﺑﻴﻨﺖ ﺍﻟﻔﺼﻮﻝ
ﺍﻟـﺒ ﺃﺻﻘﺎﻉ ﻣﻦ ﺑﻘﻌﺔ ﺃﻱ ﰲ ﻣﺴﻠﻢ ﻟﻜﻞ ﻭﺍﳌﻮﺍﻻﺓﺍﻷﺧـﻮﺓ ﻭﺃﻥ ،ﻼﺩ
ﻭﻳﻮﺍﻟﻴﻬﻢ ﺍﻟﺪﻳﻦ ﰲ ﺇﺧﻮﺍﻧﻪ ﻳﻨﺼﺮ ﺃﻥ ﻣﺴﻠﻢ ﻛﻞ ﻋﻠﻰ ﺗﻔﺮﺽ ﺍﻹﺳﻼﻣﻴﺔ
ﺍﻷﻋﺪﺍﺀ ﻛﻴﺪ ﻋﻨﻬﻢ ﻭﻳﺬﺏ ،ﻭﺍﻟﺪﻧﻴﺎ ﺍﻟﺪﻳﻦ ﰲ ﺧﲑ ﻛﻞ ﺇﻟﻴﻬﻢ ﻭﻳﻮﺻﻞ
ﻣﻦ ﺍﳊﺬﺭ ﺃﺧﺬ ﻋﻠﻴﻪ ﺃﻥ ﻛﻤﺎ ،ﻭﻣﺂﳍﻢ ﺣﺎﳍﻢ ﰲ ﻳﻨﻔﻌﻬﻢ ﻣﺎ ﻭﻳﻌﻠﻤﻬﻢ
ﻋﻠﻰ ﻭﺃﻥ ،ﻣﺴﻠﻢ ﻟﻜﻞ ﻭﺍﻟﺒﻐﻀﺎﺀ ﺍﳊﻘﺪ ﻳﻀﻤﺮﻭﻥ ﺍﻟﺬﻳﻦ ﺍﻷﻟﺪﺍﺀ ﺃﻋﺪﺍﺋﻪ
ﻳﻨﺠﻮ ﺣﱴ ﺣﺒﺎﺋﻠﻬﻢ ﰲ ﺍﻟﻮﻗﻮﻉ ﻋﻦ ﻭﺍﳊﻴﻄﺔ ﺣﻴﻠﻬﻢ ﻋﻦ ﺍﻟﺒﻌﺪ ﺍﳌﺴﻠﻢ
ﺗﻌـﺎﱃ ﻭﻋﺪﻫﻢ ﻛﻤﺎ ﺍﳌﺆﻣﻨﲔ ﺃﻭﻟﻴﺎﺀ ﺍﷲ ﻳﻌﺰ ﻓﻬﻨﺎﻟﻚ ﻭﻋﻘﻴﺪﺗﻪ ﺑﺪﻳﻨﻪ
- 3. ﻭﺍﻟﱪ ﺍﻟﻮﻻﺀﺍﺀ ٦
ﺑﻘﻮﻟﻪ:ٌﺰﹺﻳﺰَﻋ ﱞﻱﹺﻮﹶﻘﹶﻟ َﻪﱠﻠﺍﻟ ﱠﻥﹺﺇ ُﻩُﺮُﺼْﻨَﻳ ْﻦَﻣ ُﻪﱠﻠﺍﻟ ﱠﻥَﺮُﺼْﻨَﻴﹶﻟَﻭ*ﹾﻥﹺﺇ َﻦِﻳﺬﱠﻟﺍ
ُﻮﺍﻣﹶﺎﻗﹶﺃ ﹺﺽْﺭﹶﺄﹾﻟﺍ ِﻲﻓ ْﻢُﻫﱠﺎﻨﱠﻜَﻣِﻑُﻭﺮْﻌَﻤﹾﻟﹺﺎﺑ ُﻭﺍﺮَﻣﹶﺃَﻭ ﹶﺓﹶﺎﻛﱠﺰﺍﻟ ُﺍﻮَﺗَﺁَﻭ ﹶﺓﹶﺎﻠﱠﺼﺍﻟ
ﹺﺮﹶﻜْﻨُﻤﹾﻟﺍ ﹺﻦَﻋ ْﺍﻮَﻬَﻧَﻭ)١(
ﻭﻫﺰﻡ ﺟﻨﺪﻩ ﻭﺃﻋﺰ ﻭﻋﺪﻩ ﺍﷲ ﺻﺪﻗﻬﻢ ﻭﻟﻘﺪ
ﺇﻻ ﺍﳌﺴـﻠﻤﲔ ﻋﻠﻰ ﻓﻤﺎ ﻛﻠﻪ ﺍﻟﺪﻳﻦ ﻋﻠﻰ ﺩﻳﻨﻪ ﻭﺃﻇﻬﺮ ﻭﺣﺪﻩ ﺍﻷﺣﺰﺍﺏ
ﺑﺎﻟﻨﺼـﺮ ﳛﻈﻮﺍ ﺣﱴ ﺑﺘﻌﺎﻟﻴﻤﻪ ﻭﻳﺘﻤﺴﻜﻮﺍ ﺍﻟﻘﻮﱘ ﺩﻳﻨﻬﻢ ﺇﱃ ﻳﻌﻮﺩﻭﺍ ﺃﻥ
ﻭﺍﻟﺘﻤﻜﲔﻭﺻﺤﺒﻪ ﺁﻟﻪ ﻭﻋﻠﻰ ﳏﻤﺪ ﻋﻠﻰ ﺍﷲ ﻭﺻﻠﻰ ﺍﻷﻣﻮﺭ ﻋﺎﻗﺒﺔ ﻭﷲ
ﻭﺳﻠﻢ.
٢٣/١/١٤١٨ﻫـ
ﻛﺘﺒﻪ/ﺍﳉﱪﻳﻦ ﺍﻟﺮﲪﻦ ﻋﺒﺪ ﺑﻦ ﺍﷲ ﻋﺒﺪ
(١)ﺍﻵﻳﺘﲔ ،ﺍﳊﺞ ﺳﻮﺭﺓ:٤٠–٤١.
- 4. ﻭﺍﻟﱪ ﺍﻟﻮﻻﺀﺍﺀ٧
ﻣﻘﺪﻣﺔ
ﺑﺎﷲ ﻭﻧﻌﻮﺫ ،ﻭﻧﺴﺘﻬﺪﻳﻪ ﻭﻧﺴﺘﻐﻔﺮﻩ ﻭﻧﺴﺘﻌﻴﻨﻪ ﳓﻤﺪﻩ ﷲ ﺍﳊﻤﺪ ﺇﻥ
ﻟـﻪ ﻣﻀﻞ ﻓﻼ ﺍﷲ ﻳﻬﺪﻩ ﻣﻦ ،ﺃﻋﻤﺎﻟﻨﺎ ﺳﻴﺌﺎﺕ ﻭﻣﻦ ﺃﻧﻔﺴﻨﺎ ﺷﺮﻭﺭ ﻣﻦ
ﻟﻪ ﻫﺎﺩﻱ ﻓﻼ ﻳﻀﻠﻞ ﻭﻣﻦ.ﻭﺃﺷﺮﻳﻚ ﻻ ﻭﺣﺪﻩ ﺍﷲ ﺇﻻ ﺇﻟﻪ ﻻ ﺃﻥ ﺷﻬﺪ
ﻭﺭﺳﻮﻟﻪ ﻋﺒﺪﻩ ﳏﻤﺪﺍ ﺃﻥ ﻭﺃﺷﻬﺪ ﻟﻪ.ﺁﻟﻪ ﻭﻋﻠﻰ ﻭﺳﻠﻢ ﻋﻠﻴﻪ ﺍﷲ ﺻﻠﻰ
ﺍﻟﺪﻳﻦ ﻳﻮﻡ ﺇﱃ ﻭﺃﺗﺒﺎﻋﻪ ﻭﺃﺻﺤﺎﺑﻪ.
ﺑﻌﺪ ﺃﻣﺎ:
ﺍﶈﻤﺪﻳﺔ ﺍﻟﺮﺳﺎﻟﺔ ﺃﺻﻞ ﻓﺈﻥ:ﺍﻟﺘﻮﺣﻴﺪ ﻛﻠﻤﺔ"ﳏﻤﺪ ﺍﷲ ﺇﻻ ﺇﻟﻪ ﻻ
ﺍﷲ ﺭﺳﻮﻝ."
ﺍﻟﺮﺳـﻮﻝ ﺑﻪ ﺟﺎﺀ ﻣﺎ ﻣﻌﺮﻓﺔ ﻣﻦ ﻣﺮﻛﺒﺔ ﺍﻟﻜﻠﻤﺔ ﻫﺬﻩﻋﻠﻤـ،ﺎ
،ﻭﺧﻀـﻮﻋﺎ ﳏﺒﺔ ﻟﻪ ﻭﺍﻻﻧﻘﻴﺎﺩ ،ﻧﻄﻘﺎ ﺑﻪ ﻭﺍﻹﻗﺮﺍﺭ ،ﻋﻘﺪﺍ ﺑﻪ ﻭﺍﻟﺘﺼﺪﻳﻖ
،ﺍﻹﻣﻜـﺎﻥ ﲝﺴﺐ ﺇﻟﻴﻪ ﻭﺍﻟﺪﻋﻮﺓ ﻭﺗﻨﻔﻴﺬﻩ ،ﻭﻇﺎﻫﺮﺍ ﺑﺎﻃﻨﺎ ﺑﻪ ﻭﺍﻟﻌﻤﻞ
ﻭﺃﻥ ،ﷲ ﻭﺍﳌﻨﻊ ،ﷲ ﻭﺍﻟﻌﻄﺎﺀ ،ﺍﷲ ﰲ ﻭﺍﻟﺒﻐﺾ ﺍﷲ ﰲ ﺍﳊﺐ ﰲ ﻭﻛﻤﺎﻟﻪ
ﺇﻟﻴﻪ ﻭﺍﻟﻄﺮﻳﻖ ﻭﻣﻌﺒﻮﺩﻩ ﺇﻻﻫﻪ ﻭﺣﺪﻩ ﺍﷲ ﻳﻜﻮﻥ:ﺭﺳـﻮﻟﻪ ﻣﺘﺎﺑﻌﺔ ﲡﺮﻳﺪ
ﻭﺑﺎﻃﻨﺎ ﻇﺎﻫﺮﺍ.
ﻋﻦ ﻏﺎﺑﺖ ﻗﺪ ﻭﻣﻘﺘﻀﻴﺎﻬﺗﺎ ﻣﻔﺎﻫﻴﻤﻬﺎ ﺑﻜﻞ ﺍﻟﻌﻈﻴﻤﺔ ﺍﻟﻜﻠﻤﺔ ﻫﺬﻩ
ﺃﳘﻬـﺎ ﻣـﻦ ﺑﻞ ﺍﳌﻔﺎﻫﻴﻢ ﻭﻣﻦ ،ﺍﷲ ﺭﺣﻢ ﻣﻦ ﺇﻻ ﺍﻟﻴﻮﻡ ﺍﻟﻨﺎﺱ ﺣﺲ
ﻣﻮﺿﻮﻉ" :ﻭﺍﻟﱪﺍﺀ ﺍﻟﻮﻻﺀ"ﻗـﺪ ﺍﳌﻬﻢ ﺍﻟﻌﻘﺪﻱ ﺍﳌﻔﻬﻮﻡ ﻫﺬﺍ ﻛﺎﻥ ﻭﻟﺌﻦ
ﺍﳌﺴﻠﻤﲔ ﻭﺍﻗﻊ ﻋﻦ ﺍﻟﻴﻮﻡ ﻏﺎﺏ.ﺭﺑﻚ ﺭﺣﻢ ﻣﻦ ﺇﻻ.ﻳﻐﲑ ﻻ ﺫﻟﻚ ﻓﺈﻥ
ﺣﻘﻴﻘﺘﻪ ﻣﻦﺷﻴﺌﺎ ﺍﻟﻨﺎﺻﻌﺔ.
- 5. ﻭﺍﻟﱪ ﺍﻟﻮﻻﺀﺍﺀ ٨
ﳌـﻦ ﺍﻟﻮﻻﺀ ﺑﺘﺤﻘﻴﻖ ﺇﻻ ﺍﻷﺭﺽ ﰲ ﺍﻟﺘﻮﺣﻴﺪ ﻛﻠﻤﺔ ﺗﺘﺤﻘﻖ ﻭﻟﻦ
ﻣﻨﻪ ﺍﻟﱪﺍﺀ ﻳﺴﺘﺤﻖ ﳑﻦ ﻭﺍﻟﱪﺍﺀ ،ﺍﻟﻮﻻﺀ ﻳﺴﺘﺤﻖ.ﺍﻟﻨﺎﺱ ﺑﻌﺾ ﻭﳛﺴﺐ
ﺃﻭ ﺍﳉﺰﺋﻴـﺔ ﺍﻟﻘﻀـﺎﻳﺎ ﺿﻤﻦ ﻳﺪﺭﺝ ﺍﻟﻜﺒﲑ ﺍﻟﻌﻘﺪﻱ ﺍﳌﻔﻬﻮﻡ ﻫﺬﺍ ﺃﻥ
ﺫﻟﻚ ﺑﻌﻜﺲ ﺍﻷﻣﺮ ﺣﻘﻴﻘﺔ ﻭﻟﻜﻦ ﺍﻟﺜﺎﻧﻮﻳﺔ.
ﺗﻌﺎﱃ ﻗﺎﻝ:
َﻦِﻳﺬﱠﻟﺍ َﺎﻬﱡﻳﹶﺃ َﺎﻳَﺀَـﺎﻴِﻟْﻭﹶﺃ َﻯﺭَـﺎﺼﱠﻨَﺍﻟﻭ َﺩُﻮﻬَﻴﹾﻟﺍ ﹸﻭﺍﺬِﺨﱠﺘَﺗ ﹶﺎﻟ ُﻮﺍﻨَﻣَﺁ
ِﻱﺪْﻬَﻳ ﹶﺎﻟ َﻪﱠﻠﺍﻟ ﱠﻥﹺﺇ ْﻢُﻬْﻨِﻣ ُﻪﱠﻧﹺﺈﹶﻓ ْﻢﹸﻜْﻨِﻣ ْﻢُﻬﱠﻟَﻮَﺘَﻳ ْﻦَﻣَﻭ ﹴﺾْﻌَﺑ ُﺀَﺎﻴِﻟْﻭﹶﺃ ْﻢُﻬُﻀْﻌَﺑ
َﲔِﻤِﻟﱠﺎﻈﺍﻟ َﻡْﻮﹶﻘﹾﻟﺍ]ﺍﳌﺎﺋﺪﺓ ﺳﻮﺭﺓ:ﺁﻳﺔ٥١[ﺑـﻦ ﲪـﺪ ﺍﻟﺸﻴﺦ ﻳﻘﻮﻝ
ـ ﺍﷲ ﺭﲪﻪ ـ ﻋﺘﻴﻖ:
"ﺇﺃﺑﲔ ﻭﻻ ﺃﻛﺜﺮ ﺍﻷﺩﻟﺔ ﻣﻦ ﻓﻴﻪ ﺣﻜﻢ ﺗﻌﺎﱃ ﺍﷲ ﻛﺘﺎﺏ ﰲ ﻟﻴﺲ ﻧﻪ
ﻭﲢﺮﱘ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺟﻮﺏ ﺑﻌﺪ ـ ﻭﺍﻟﱪﺍﺀ ﺍﻟﻮﻻﺀ ﺃﻱ ـ ﺍﳊﻜﻢ ﻫﺬﺍ ﻣﻦ
ﺿﺪﻩ."
ﺑﺎﻹﺧـﺎﺀ ﺗﻨـﺎﺩﻱ ﻣﺸـﺒﻮﻫﺔ ﺩﻋﻮﺍﺕ ﺍﻟﺴﺎﺣﺔ ﻋﻠﻰ ﺍﻟﻴﻮﻡ ﻭﺗﱪﺯ
ﻭﻋﻘﺎﺋـﺪﻫﺎ ﻣﺸـﺎﺭﻬﺑﺎ ﺍﺧـﺘﻼﻑ ﻋﻠﻰ ﺍﻷﻣﻢ ﺑﲔ ﻭﺍﻻﲢﺎﺩ ﻭﺍﳌﺴﺎﻭﺍﺓ
ﺫﻱ ﻛﻞ ﺍﺣﺘﻔﺎﻅ ﻣﻊ ،ﻭﺃﻫﺪﺍﻓﻬﺎﺩﻳﻨـﺎ ﻳﻜﻮﻥ ﺃﻥ ﺷﺮﻳﻄﺔ ،ﺑﺪﻳﻨﻪ ﺩﻳﻦ
ﺑﺎﳊﻴﺎﺓ ﻟﻪ ﺻﻠﺔ ﻻ ﻛﻬﻨﻮﺗﻴﺎ.
ﻣﺘﻌـﺪﺩﺓ ﻭﻋﻨﺎﻭﻳﻦ ﻭﺃﺷﻜﺎﻝ ﺑﻘﻮﺍﻟﺐ ﺍﻟﺪﻋﻮﺍﺕ ﻫﺬﻩ ﻇﻬﺮﺕ ﻭﻗﺪ
ﻭﺍﻷﻫﺪﺍﻑ ﺍﻟﻐﺎﻳﺎﺕ ﰲ ﺗﺘﻔﻖ ﺭﲟﺎ.
ﻣﺜﻞ ﻭﺫﻟﻚ:،ﺍﻷﺩﻳﺎﻥ ﺗﻘﺎﺭﺏ ،ﺍﻷﺩﻳﺎﻥ ﺯﻣﺎﻟﺔ ،ﺍﻹﻧﺴﺎﻧﻴﺔ ،ﺍﻟﻌﺎﳌﻴﺔ
ﻭﻫﻜﺬﺍ ،ﺍﻟﺪﻭﱄ ﺍﺠﻤﻟﺘﻤﻊ ،ﺍﳌﺴﻠﻤﲔ ﻣﻊ ﺍﻟﺘﻌﺎﻳﺶ.
- 6. ﻭﺍﻟﱪ ﺍﻟﻮﻻﺀﺍﺀ٩
ﺍﻟﺸﺪﻳﺪ ﻭﻟﻸﺳﻒﺍﻟﺪﻋﻮﺍﺕ ﻫﺬﻩ ﻭﺭﺍﺀ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﻛﺜﲑ ﺍﻧﺴﺎﻕ
ﻣـﻮﺍﻻﺓ ﺻﻮﺭ ﻭﺑﺮﺯﺕ ،ﻭﺍﻟﱪﺍﺀ ﻟﻠﻮﻻﺀ ﺍﻟﻌﻘﺪﻱ ﺍﳌﻔﻬﻮﻡ ﻋﻨﻬﻢ ﻓﻐﺎﺏ
ﻣﻨﻬﺎ ﺷﱴ ﺃﻣﻮﺭ ﰲ ﺍﻟﻜﻔﺎﺭ:
١-ﻭﺍﻟﻜﻼﻡ ﺍﻟﻠﺒﺲ ﰲ ﻬﺑﻢ ﺍﻟﺘﺸﺒﻪ.
٢-ﺍﳌﺴﻠﻤﲔ ﺑﻼﺩ ﺇﱃ ﻣﻨﻬﺎ ﺍﻻﻧﺘﻘﺎﻝ ﻭﻋﺪﻡ ﺑﻼﺩﻫﻢ ﰲ ﺍﻹﻗﺎﻣﺔ
ﺑﺎﻟﺪﻳﻦ ﺍﻟﻔﺮﺍﺭ ﻷﺟﻞ.
٣-ﺍﻟﻨﺰﻫﺔ ﻟﻐﺮﺽ ﺑﻼﺩﻫﻢ ﺇﱃ ﺍﻟﺴﻔﺮﺍﻟﻨﻔﺲ ﻭﻣﺘﻌﺔ.
٤-ﻋـﻦ ﻳﻌـﱪ ﺍﻟـﺬﻱ ﺍﻟﺘﺎﺭﻳﺦ ﺧﺼﻮﺻﺎ ﺑﺘﺎﺭﳜﻬﻢ ﺍﻟﺘﺄﺭﻳﺦ
ﺍﳌﻴﻼﺩﻱ ﻛﺎﻟﺘﺎﺭﻳﺦ ﻭﺃﻋﻴﺎﺩﻫﻢ ﻃﻘﻮﺳﻬﻢ.
٥-ﺑﺄﲰﺎﺋﻬﻢ ﺍﻟﺘﺴﻤﻲ)١(
.
ﺍﻟـﻮﻻﺀ ﻋﻘﻴﺪﺓ ﳌﻔﻬﻮﻡ ﳐﺎﻟﻔﺔ ﻓﻴﻬﺎ ﺍﻟﱵ ﺍﻷﻣﻮﺭ ﻣﻦ ﺫﻟﻚ ﻏﲑ ﺇﱃ
ﻭﺍﻟﱪﺍﺀ.
ﻬﺑﺬﻩ ﻋﻠﻤﺎ ﻣﺴﻠﻢ ﻛﻞ ﻟﺪﻯ ﻳﻜﻮﻥ ﺃﻥ ﺍﻟﻀﺮﻭﺭﻱ ﻣﻦ ﺃﺻﺒﺢ ﻟﺬﻟﻚ
،ﺿﺪﻫﺎ ﳛﺎﻙ ﻭﲟﺎ ﺍﻟﻌﻘﻴﺪﺓﻭﻻ ﺃﻋـﺪﺍﺀﻩ ﺿـﺪ ﺍﻟﺴﻠﻴﻢ ﺍﳌﻮﻗﻒ ﻟﻴﻘﻒ
ﺍﳌﺸﺒﻮﻫﺔ ﺍﻟﺪﻋﻮﺍﺕ ﻭﺭﺍﺀ ﻳﻨﺴﺎﻕ.ﻓﻴﻬـﺎ ﺷﺮﺣﺖ ﻣﻬﻤﺔ ﻓﺼﻮﻝ ﻭﻫﺬﻩ
ﺍﻹﺳﻼﻡ ﺩﻳﻦ ﰲ ﻭﺍﻟﱪﺍﺀ ﺑﺎﻟﻮﻻﺀ ﺍﳌﺘﻌﻠﻘﺔ ﺍﻷﺩﻟﺔ ﺑﻌﺾ.
ﻭﻳﺰﻳـﺪﻧﺎ ﻳﻨﻔﻌﻨﺎ ﻣﺎ ﻭﻳﻌﻠﻤﻨﺎ ﻋﻠﻤﻨﺎ ﲟﺎ ﻳﻨﻔﻌﻨﺎ ﺃﻥ ﺃﺳﺄﻝ ﻭﺍﷲ ﻫﺬﺍ
ﻧﺎﻓﻌﺎ ﻋﻠﻤﺎ.
(١)ﻭﺍﻟﱪﺍﺀ ﺍﻟﻮﻻﺀ.ﺍﻟﻔﻮﺯﺍﻥ.
- 7. ﻭﺍﻟﱪ ﺍﻟﻮﻻﺀﺍﺀ ١٠
ﺍﻷﻭﻝ ﺍﻟﻔﺼﻞ
ﻭﺍﻟﺴﻨﺔ ﺍﻟﻜﺘﺎﺏ ﰲ ﻭﺃﳘﻴﺘﻪ ﺗﻌﺮﻳﻔﻪ
ﻟﻐﺔ ﺍﻟﻮﻻﺀ:
ﻭﺍﻟﻘﺮﺏ ،ﻭﺍﻻﺗﺒﺎﻉ ،ﻭﺍﻟﻨﺼﺮﺓ ،ﺍﶈﺒﺔ ﻣﻨﻬﺎ ،ﻣﻌﺎﻥ ﻋﺪﺓ ﻋﻠﻰ ﻳﻄﻠﻖ
ﻣﻨﻪ ﻭﺍﻟﺪﻧﻮ ﺍﻟﺸﻲﺀ ﻣﻦ.
ﺍﻟﻌﺮﺏ ﻟﺴﺎﻥ ﰲ ﺟﺎﺀ:ﺍﳌﻮﺍﻻﺓ.ﺍﻷﻋـﺮﺍﰊ ﺍﺑـﻦ ﻗﺎﻝ ﻛﻤﺎ:ﺃﻥ
ﺃﺣـﺪﳘﺎ ﰲ ﻟﻪ ﻭﻳﻜﻮﻥ ،ﻟﻠﺼﻠﺢ ﺑﻴﻨﻬﻤﺎ ﺛﺎﻟﺚ ﻓﻴﺪﺧﻞ ﺍﺛﻨﺎﻥ ﻳﺘﺸﺎﺟﺮ
ﳛﺎﺑﻴﻪ ﺃﻭ ﻓﻴﻮﺍﻟﻴﻪ ﻫﻮﻯ.ﻓﻼﻧﺎ ﻓﻼﻥ ﻭﻭﺍﱃ:ﺃﺣﺒﻪ ﺇﺫﺍ.
ﻭﺍﺍﻟﻌﺪﻭ ﺿﺪ ﻭﺍﻟﻮﱄ ،ﺍﳌﻌﺎﺩﺍﺓ ﺿﺪ ﳌﻮﺍﻻﺓ.ﺗﻌﺎﱃ ﻗﺎﻝ:ِﺖَـﺑﹶﺃ َﺎﻳ
ﺎﻴِﻟَﻭ ِﻥﹶﺎﻄْﻴﱠﺸِﻠﻟ ﹶﻥﹸﻮﻜَﺘﹶﻓ ﹺﻦَﻤْﺣﱠﺮﺍﻟ َﻦِﻣ ٌﺏﹶﺍﺬَﻋ َﻚﱠﺴَﻤَﻳ ﹾﻥﹶﺃ ُﻑَﺎﺧﹶﺃ ﱢﻲﻧﹺﺇ
]ﻣﺮﱘ ﺳﻮﺭﺓ:٤٥.[ﺍﻟﻘﻮﻡ ﻭﺍﱃ ﻣﻦ ﻭﺍﳌﻮﺍﻻﺓ.ﻗﻮﻟﻪ ﰲ ﺍﻟﺸﺎﻓﻌﻲ ﻗﺎﻝ
:»ﻣﻮ ﻓﻌﻠﻲ ﻣﻮﻻﻩ ﻛﻨﺖ ﻣﻦﻻﻩ«ﻭﺍﻟ ﺃﲪﺪ ﺃﺧﺮﺟﻪﻭﻗﺎﻝ ﺘﺮﻣﺬﻱ
ﺍﻷﻟﺒﺎﱐ:ﺻﺤﻴﺢ.
ﺍﻟﻮﱄ:ﻭﺍﻟﺪﻧﻮ ﺍﻟﻘﺮﺏ.ﻭﺍﳌﻮﺍﻻﺓ:ﺍﳌﺘﺎﺑﻌﺔ)١(
.
ﺷﺮﻋﺎ ﺍﻟﻮﻻﺀ:
ﻭﺍﻷﻓﻌـﺎﻝ ﺍﻷﻗﻮﺍﻝ ﻣﻦ ﻭﻳﺮﺿﺎﻩ ﳛﺒﻪ ﻓﻴﻤﺎ ﺭﺑﻪ ﺍﻟﻌﺒﺪ ﻣﻮﺍﻓﻘﺔ ﻫﻮ
ﺍﷲ ﳛﺐ ﳌﺎ ﳏﺒﺘﻪ ﻫﻮ ﺍﷲ ﱡﱄﻭ ﻓﺴﻤﺔ ،ﻭﺍﻟﺬﻭﺍﺕ ﻭﺍﻻﻋﺘﻘﺎﺩﺍﺕ.ﻭﺭﺿﺎﻩ
ﻭ ﻋﻠﻰ ﺇﻟﻴﻪ ﻭﻣﻴﻠﻪ ،ﻛﻠﻪ ﺑﺬﻟﻚ ﻭﻋﻤﻠﻪ ،ﺍﷲ ﻳﺮﺿﻲ ﲟﺎﺍﳌﻼﺯﻣـﺔ ﺟـﻪ
(١)ﻭﺍﻟﱪﺍﺀ ﺍﻟﻮﻻﺀ)٨٧–٨٨.(
- 8. ﻭﺍﻟﱪ ﺍﻟﻮﻻﺀﺍﺀ١١
ﻟﻪ)١(
.
ﻟﻐﺔ ﺍﻟﱪﺍﺀ ﺗﻌﺮﻳﻒ:
ﺍﻟﺒﻌـﺪ ﻣﻨﻬﺎ ﻛﺜﲑﺓ ﻣﻌﺎﻥ ﻋﻠﻰ ﻳﻄﻠﻖ.،ﻭﺍﻟـﺘﺨﻠﺺ ،ﻭﺍﻟﺘﻨـﺰﻩ
ﻭﺍﻟﻌﺪﺍﻭﺓ.
ﺍﻟﻌﺮﰊ ﺍﺑﻦ ﻗﺎﻝ:
،ﻭﺃﻧﺬﺭ ﺃﻋﺬﺭ ﺇﺫﺍ ﻭﺑﺮﺉ ،ﻭﺗﺒﺎﻋﺪ ﺗﻨﺰﻩ ﺇﺫﺍ ﻭﺑﺮﺉ ،ﲣﻠﺺ ﺇﺫﺍ ﺑﺮﺉ
ﺗﻌﺎﱃ ﻗﻮﻟﻪ ﻭﻣﻨﻪ:ِﻪِﻟُﻮﺳَﺭَﻭ ِﻪﱠﻠﺍﻟ َﻦِﻣ ﹲﺓَﺀَﺍﺮَﺑ]ﺍﻟﺘﻮﺑﺔ ﺳﻮﺭﺓ:١.[
ﺍﻟﱪﺍﺀﺓ ﻭﻟﻴﻠﺔﻣـﻦ ﻟﻴﻠـﺔ ﺃﻭﻝ ﻭﻫـﻲ ،ﺍﻟﺸﻤﺲ ﻣﻦ ﺍﻟﻘﻤﺮ ﻳﺘﱪﺃ
ﺍﻟﺸﻬﺮ)٢(
.
ﺷﺮﻋﺎ ﺍﻟﱪﺍﺀ ﺗﻌﺮﻳﻒ:
ﻣـﻦ ﻳﺮﺿـﺎﻩ ﻭﻻ ﻭﻳﻜﺮﻫﻪ ﻳﺴﺨﻄﻪ ﻓﻴﻤﺎ ﺭﺑﻪ ﺍﻟﻌﺒﺪ ﻣﻮﺍﻓﻘﺔ ﻫﻮ
ﻫـﻮ ﺍﻟﺸﺮﻋﻲ ﺍﻟﱪﺍﺀ ﻓﺴﻤﺔ ،ﻭﺍﻟﺬﻭﺍﺕ ﻭﺍﻻﻋﺘﻘﺎﺩﺍﺕ ﻭﺍﻷﻓﻌﺎﻝ ﺍﻷﻗﻮﺍﻝ
ﺫﻟﻚ ﻋﻠﻰ ﻭﺍﻻﺳﺘﻤﺮﺍﺭ ،ﺍﳌﻼﺯﻣﺔ ﻭﺟﻪ ﻋﻠﻰ ﺍﷲ ﻳﺒﻐﻀﻪ ﳌﺎ ﺍﻟﺒﻐﺾ)٣(
.
ﺍﻹﺳﻼﻡ ﺷﻴﺦ ﻗﺎﻝﺗﻴﻤﻴﺔ ﺍﺑﻦ:
"ﻭﺃﺻـﻞ ،ﻭﺍﻟﻘـﺮﺏ ﺍﶈﺒﺔ ﺍﻟﻮﻻﻳﺔ ﻭﺃﺻﻞ ،ﺍﻟﻌﺪﺍﻭﺓ ﺿﺪ ﺍﻟﻮﻻﻳﺔ
ﺍﻟﻌﺪﺍﻭﺓ:،ﻭﺍﻟﺒﻌﺪ ﺍﻟﺒﻐﺾ...ﻭﺍﻟﻮﺍﱄ:ﻓﻴﻘﺎﻝ ،ﺍﻟﻘﺮﻳﺐ:ﻫﺬﺍ ﻳﻠﻲ ﻫﺬﺍ:
ﻗﻮﻟﻪ ﻭﻣﻨﻪ ،ﻣﻨﻪ ﻳﻘﺮﺏ ﺃﻱ:»ﻓﻤـﺎ ،ﺑﺄﻫﻠـﻬﺎ ﺍﻟﻔﺮﺍﺋﺾ ﺃﳊﻘﻮﺍ
(١)ﺍﳌﺪﺧﻞ)١٩١.(
(٢)ﻭﺍﻟﱪﺍﺀ ﺍﻟﻮﻻﺀ.
(٣)ﺍﳌﺪﺧﻞ)١٩١.(
- 9. ﻭﺍﻟﱪ ﺍﻟﻮﻻﺀﺍﺀ ١٢
ﺫﻛﺮ ﺭﺟﻞ ﻓﻸﻭﱃ ﺃﺑﻘﺖ«ﻋﻠﻴﻪ ﻣﺘﻔﻖ)١(
.
ﺍﻟﺮﲪ ﻋﺒﺪ ﺑﻦ ﺍﻟﻠﻄﻴﻒ ﻋﺒﺪ ﺍﻟﺸﻴﺦ ﻭﻳﻘﻮﻝﺍﻟﺸﻴﺦ ﺁﻝ ﻦ:
"ﻣﻦ ﻋﻨﻬﻤﺎ ﻭﻳﻨﺸﺄ ،ﺍﻟﺒﻐﺾ ﺍﳌﻌﺎﺩﺍﺓ ﻭﺃﺻﻞ ،ﺍﳊﺐ ﺍﳌﻮﺍﻻﺓ ﻭﺃﺻﻞ
،ﻭﺍﳌﻌـﺎﺩﺍﺓ ﺍﳌـﻮﺍﻻﺓ ﺣﻘﻴﻘﺔ ﰲ ﻳﺪﺧﻞ ﻣﺎ ﻭﺍﳉﻮﺍﺭﺡ ﺍﻟﻘﻠﻮﺏ ﺃﻋﻤﺎﻝ
ﻣـﻦ ﺫﻟـﻚ ﻭﳓﻮ ﻭﺍﳍﺠﺮﺓ ﻭﻛﺎﳉﻬﺎﺩ ،ﻭﺍﳌﻌﺎﻭﻧﺔ ﻭﺍﻷﻧﺲ ﻛﺎﻟﻨﺼﺮﺓ
ﺍﻟﻌﺪﻭ ﺿﺪ ﻭﺍﻟﻮﱄ ﺍﻷﻋﻤﺎﻝ")٢(
.
ﺍﻟﺸﺮﻉ ﻣﻦ ﻭﺍﻟﱪﺍﺀ ﺍﻟﻮﻻﺀ ﻋﻘﻴﺪﺓ ﻣﻨﺰﻟﺔ
ﺍﻟ ﳍﺬﻩﺍﻟﺘﺎﻟﻴﺔ ﺍﻟﻮﺟﻮﻩ ﻣﻦ ﺗﺘﻀﺢ ﺍﻟﺸﺮﻉ ﰲ ﻋﻈﻴﻤﺔ ﻣﻜﺎﻧﺔ ﻌﻘﻴﺪﺓ:
١-ﻗﻮﻟﻚ ﻭﻫﻮ ،ﺍﻟﺸﻬﺎﺩﺓ ﻣﻌﲎ ﻣﻦ ﺟﺰﺀ ﺃﻬﻧﺎ" :ﺇﻟﻪ ﻻ"ﻗﻮﻟﻪ ﻣﻦ:
"ﺍﷲ ﺇﻻ ﺇﻟﻪ ﻻ"ﻛﻤﺎ ﺍﷲ ﺩﻭﻥ ﻣﻦ ﻳﻌﺒﺪ ﻣﺎ ﻛﻞ ﻣﻦ ﺍﻟﱪﺍﺀ ﻣﻌﻨﺎﻫﺎ ﻓﺈﻥ
ﺗﻌﺎﱃ ﻗﺎﻝ:َﻪﱠـﻠﺍﻟ ُﻭﺍﺪُـﺒْﻋﹸﺍ ِﻥﹶﺃ ﹰﺎﻟُـﻮﺳَﺭ ٍﺔﱠﻣﹸﺃ ﱢﻞﹸﻛ ِﻲﻓ َﺎﻨﹾﺜَﻌَﺑ ْﺪﹶﻘﹶﻟَﻭ
َﺕﹸﻮﻏﱠﺎﻄﺍﻟ ُﻮﺍﺒﹺﻨَﺘْﺟَﺍﻭ]ﺍﻟﻨﺤﻞ:٣٦[ﻣﻦ ﻋﺒﺪ ﻣﺎ ﻛﻞ ﻫﻮ ﻭﺍﻟﻄﺎﻏﻮﺕ
ﺍﷲ ﺩﻭﻥ.
٢-ـ ﺳـﺒﺤﺎﻧﻪ ـ ﻗﺎﻝ ﻛﻤﺎ ﺍﻹﳝﺎﻥ ﰲ ﺷﺮﻁ ﺃﻬﻧﺎ:َﻯﺮَـﺗ
ﹾﻥﹶﺃ ْﻢُﻬُﺴﹸﻔْﻧﹶﺃ ْﻢُﻬﹶﻟ ْﺖَﻣﱠﺪﹶﻗ َﺎﻣ َﺲﹾﺌﹺﺒﹶﻟ ُﻭﺍﺮﹶﻔﹶﻛ َﻦِﻳﺬﱠﻟﺍ ﹶﻥْﻮﱠﻟَﻮَﺘَﻳ ْﻢُﻬْﻨِﻣ ًﺍﲑِﺜﹶﻛ
ِﻲﻓَﻭ ْﻢﹺﻬْﻴﹶﻠَﻋ ُﻪﱠﻠﺍﻟ ﹶﻂِﺨَﺳﹶﻥُﻭﺪِﻟَﺎﺧ ْﻢُﻫ ﹺﺏﹶﺍﺬَﻌﹾﻟﺍ*ﹶﻥُﻮﻨِﻣْﺆُﻳ ُﻮﺍﻧﹶﺎﻛ ْﻮﹶﻟَﻭ
ْﻢُﻬْﻨِـﻣ ًﺍﲑِﺜﹶﻛ ﱠﻦِﻜﹶﻟَﻭ َﺀَﺎﻴِﻟْﻭﹶﺃ ْﻢُﻫﹸﻭﺬَﺨﱠﺗﺍ َﺎﻣ ِﻪْﻴﹶﻟﹺﺇ ﹶﻝﹺﺰْﻧﹸﺃ َﺎﻣَﻭ ﱢﻲﹺﺒﱠﻨَﺍﻟﻭ ِﻪﱠﻠﹺﺎﻟﺑ
ﹶﻥﹸﻮﻘِﺳﹶﺎﻓ]ﺍﳌﺎﺋﺪﺓ:٨٠-٨١.[
(١)ﻭﺍﻟﱪﺍﺀ ﺍﻟﻮﻻﺀ)١٢.(
(٢)ﺍﻹﳝﺎﻥ ﻧﻮﺍﻗﺾ)٣٦٠.(
- 10. ﻭﺍﻟﱪ ﺍﻟﻮﻻﺀﺍﺀ١٣
ﺍﻵﻳﺔ ﻫﺬﻩ ﻋﻦ ﺗﻴﻤﻴﺔ ﺍﺑﻦ ﺍﻹﺳﻼﻡ ﺷﻴﺦ ﻳﻘﻮﻝ:
"ﺗﻘﺘﻀﻲ ﺷﺮﻃﻴﺔ ﲨﻠﺔ ﻓﺬﻛﺮﺍﳌﺸﺮﻭﻁ ﻭﺟﺪ ﺍﻟﺸﺮﻁ ﻭﺟﺪ ﺇﺫﺍ ﺃﻧﻪ
ﲝﺮﻑ"ﻟﻮ"ﺍﳌﺸﺮﻭﻁ ﺍﻧﺘﻔﺎﺀ ﺍﻟﺸﺮﻁ ﻣﻊ ﺗﻘﺘﻀﻲ ﺍﻟﱵ."ﻓﻘﺎﻝ" :ﻭﻟـﻮ
ﺃﻭﻟﻴﺎﺀ ﺍﲣﺬﻭﻫﻢ ﻣﺎ ﺇﻟﻴﻪ ﺃﻧﺰﻝ ﻭﻣﺎ ﻭﺍﻟﻨﱯ ﺑﺎﷲ ﻳﺆﻣﻨﻮﻥ ﻛﺎﻧﻮﺍ"ﻓـﺪﻝ ،
ﳚﺘﻤـﻊ ﻻ ،ُﻀـﺎﺩﻩﻳﻭ ﺃﻭﻟﻴﺎﺀ ﺍﲣﺎﺫﻫﻢ ﻳﻨﻔﻲ ﺍﳌﺬﻛﻮﺭ ﺍﻹﳝﺎﻥ ﺃﻥ ﻋﻠﻰ
ﺫﻟﻚ ﻭﺩﻝ ،ﺍﻟﻘﻠﺐ ﰲ ﺃﻭﻟﻴﺎﺀ ﻭﺍﲣﺎﺫﻫﻢ ﺍﻹﳝﺎﻥﺍﲣـﺬﻫﻢ ﻣﻦ ﺃﻥ ﻋﻠﻰ
ﺃﻧـﺰﻝ ﻭﻣـﺎ ،ﻭﺍﻟﻨﱯ ﺑﺎﷲ ﺍﻹﳝﺎﻥ ﻣﻦ ﺍﻟﻮﺍﺟﺐ ﺍﻹﳝﺎﻥ ﻓﻌﻞ ﻣﺎ ،ﺃﻭﻟﻴﺎﺀ
ﺇﻟﻴﻪ)١(
....
٣-ﻣﺴﻨﺪﻩ ﰲ ﺃﲪﺪ ﺭﻭﺍﻩ ﳌﺎ ،ﺍﻹﳝﺎﻥ ﻋﺮﻯ ﺃﻭﺛﻖ ﺍﻟﻌﻘﻴﺪﺓ ﻫﺬﻩ ﺃﻥ
ﻗﺎﻝ ﻋﻨﻪ ﺍﷲ ﺭﺿﻲ ﻋﺎﺯﺏ ﺑﻦ ﺍﻟﱪﺍﺀ ﻋﻦ:ﺍﷲ ﺭﺳﻮﻝ ﻗﺎﻝ:»ﺃﻭﺛﻖ
ﺍﻹﳝﺎﻥ ﻋﺮﻯ:ﺍﷲ ﰲ ﻭﺍﻟﺒﻐﺾ ،ﺍﷲ ﰲ ﺍﳊﺐ«.
ﺍﻟﻮﻫﺎﺏ ﻋﺒﺪ ﺑﻦ ﺍﷲ ﻋﺒﺪ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺍﻟﺸﻴﺦ ﻳﻘﻮﻝ:
"ﺑـﺎﳌﻌﺮﻭﻑ ﺍﻷﻣﺮ ﻋﻠﻢ ﺃﻭ ،ﺍﳉﻬﺎﺩ ﻋﻠﻢ ﻳﻘﺎﻡ ﺃﻭ ﺍﻟﺪﻳﻦ ﻳﺘﻢ ﻓﻬﻞ
ﺍﷲ ﰲ ﻭﺍﳌﻌﺎﺩﺍﺓ ،ﺍﷲ ﰲ ﻭﺍﻟﺒﻐﺾ ﺍﷲ ﰲ ﺑﺎﳊﺐ ﺇﻻ ﺍﳌﻨﻜﺮ ﻋﻦ ﻭﺍﻟﻨﻬﻲ
ﻭﳏﺒـﺔ ،ﻭﺍﺣﺪﺓ ﻃﺮﻳﻘﺔ ﻋﻠﻰ ﻣﺘﻔﻘﲔ ﺍﻟﻨﺎﺱ ﻛﺎﻥ ﻭﻟﻮ ،ﺍﷲ ﰲ ﻭﺍﳌﻮﺍﻻﺓ
ﺑﻐﻀﺎﺀ ﻭﻻ ﻋﺪﺍﻭﺓ ﻏﲑ ﻣﻦﺑﲔ ﻭﻻ ،ﻭﺍﻟﺒﺎﻃﻞ ﺍﳊﻖ ﺑﲔ ﻓﺮﻗﺎﻧﺎ ﻳﻜﻦ ﱂ ،
ﺍﻟﺸﻴﻄﺎﻥ ﻭﺃﻭﻟﻴﺎﺀ ﺍﻟﺮﲪﻦ ﺃﻭﻟﻴﺎﺀ ﺑﲔ ﻭﻻ ،ﻭﺍﻟﻜﻔﺎﺭ ﺍﳌﺆﻣﻨﲔ.
٤-ﳌـﺎ ،ﺍﻟﻴﻘﲔ ﻭﻟﺬﺓ ،ﺍﻹﳝﺎﻥ ﺣﻼﻭﺓ ﺍﻟﻘﻠﺐ ﻟﺘﺬﻭﻕ ﺳﺒﺐ ﺃﻬﻧﺎ
ﻋﻨﻪ ﺟﺎﺀﻗﺎﻝ ﺃﻧﻪ:»ﺍﻹﳝﺎﻥ ﺣﻼﻭﺓ ﻭﺟﺪ ﻭﺟﺪﻫﻦ ﻣﻦ ﺛﻼﺙ:ﺃﻥ
(١)ﺍﳌﺪﺧﻞ)١٩٢.(
- 11. ﻭﺍﻟﱪ ﺍﻟﻮﻻﺀﺍﺀ ١٤
ﺳﻮﺍﳘﺎ ﳑﺎ ﺇﻟﻴﻪ ﺃﺣﺐ ﻭﺭﺳﻮﻟﻪ ﺍﷲ ﻳﻜﻮﻥ.ﳛﺐ ﻭﺃﻥﳛﺒـﻪ ﻻ ﺍﳌﺮﺀ
ﻛﻤـﺎ ﻣﻨﻪ ﺍﷲ ﺃﻧﻘﺬﻩ ﺃﻥ ﺑﻌﺪ ﺍﻟﻜﻔﺮ ﺇﱃ ﻳﺮﺟﻊ ﺃﻥ ﻳﻜﺮﻩ ﻭﺃﻥ ،ﷲ ﺇﻻ
ﺍﻟﻨﺎﺭ ﰲ ﻳﻘﺬﻑ ﺃﻥ ﻳﻜﺮﻩ«ﻋﻠﻴﻪ ﻣﺘﻔﻖ)١(
.
٥-ﻗـﺎﻝ ﻛﻤﺎ ﺍﳌﺴﻠﻢ ﺍﺠﻤﻟﺘﻤﻊ ﻳﻘﻮﻡ ﺃﺳﺎﺳﻬﺎ ﻋﻠﻰ ﺍﻟﱵ ﺍﻟﺼﻠﺔ ﺃﻬﻧﺎ
:»ﻟﻨﻔﺴﻚ ﲢﺐ ﻣﺎ ﻷﺧﻴﻚ ﺃﺣﺐ«ﺳـﺒﺤﺎﻧﻪ ﻭﻗﺎﻝ:َـﺎﻤﱠﻧﹺﺇ
ﹲﺓَﻮْﺧﹺﺇ ﹶﻥُﻮﻨِﻣْﺆُﻤﹾﻟﺍ]ﺳﻮﺭﺓﺍﳊﺠﺮﺍﺕ:١٠[)٢(
.
٦-ﻓﻘﺎﻝ ﺍﷲ ﰲ ﺑﺎﳊﺐ ﺍﺗﺼﻒ ﳌﻦ ﺍﻷﺟﺮ ﻣﻦ ﺛﺒﺖ ﻣﺎﻓﻴﻤﺎ
ﺭﺑﻪ ﻋﻦ ﻳﺮﻭﻳﻪ»ﺍﻟﻘﻴﺎﻣـﺔ ﻳـﻮﻡ ﻧﻮﺭ ﻣﻦ ﻣﻨﺎﺑﺮ ﻋﻠﻰ ﰲ ﺍﳌﺘﺤﺎﺑﻮﻥ«.
ﻭﻗﺎﻝ:»ﻇﻠﻪ ﺇﻻ ﻇﻞ ﻻ ﻳﻮﻡ ﻇﻠﻪ ﰲ ﺍﷲ ﻳﻈﻠﻬﻢ ﺳﺒﻌﺔ«.ﺫﻛـﺮ
ﻣﻨﻬﻢ:»ﻋﻠﻴﻪ ﻭﺍﻓﺘﺮﻗﺎ ﻋﻠﻴﻪ ﺍﺟﺘﻤﻌﺎ ﺍﷲ ﰲ ﲢﺎﺑﺎ ﺭﺟﻼﻥ«)٣(
.
٧-ﻋﻠﻴﻪ ﺩﻝ ﻣﺎﻛﻤﺎ ﺳﻮﺍﻫﺎ ﻋﻠﻰ ﺍﻟﺼﻠﺔ ﻫﺬﻩ ﺗﻘﺪﱘ ﻣﻦ ﺍﻟﺸﺮﻉ
ﺳﺒﺤﺎﻧﻪ ﻗﺎﻝ:ْﻢﹸﻛُﺅَﺎﺑَﺁ ﹶﻥﹶﺎﻛ ﹾﻥﹺﺇ ﹾﻞﹸﻗ]ﺍﻟﺘﻮﺑﺔ ﺳﻮﺭﺓ:٢٤[)٤(
.
٨-ﺟﺮﻳﺮ ﺍﺑﻦ ﺭﻭﻯ ﳌﺎ ،ﺍﷲ ﻭﻻﻳﺔ ﺗﻨﺎﻝ ﺍﻟﻌﻘﻴﺪﺓ ﻫﺬﻩ ﺑﺘﺤﻘﻴﻖ ﺃﻧﻪ
ﻗﺎﻝ ﻋﻨﻬﻤﺎ ﺍﷲ ﺭﺿﻲ ﻋﺒﺎﺱ ﺍﺑﻦ ﻋﻦ:»ﰲ ﻭﺃﺑﻐﺾ ﺍﷲ ﰲ ﺃﺣﺐ ﻣﻦ
ﺍﷲ ﰲ ﻭﻋﺎﺩﻯ ،ﺍﷲ ﰲ ﻭﻭﺍﱃ ،ﺍﷲﺑﺬﻟﻚ ﺍﷲ ﻭﻻﻳﺔ ُﻨﺎﻝﺗ ﻓﺈﳕﺎ«)٥(
.
٩-ﺍﻟﻘﻴﺎﻣـﺔ ﻳـﻮﻡ ﺍﻟﻨﺎﺱ ﺑﲔ ﺍﻟﺒﺎﻗﻴﺔ ﺍﻟﺼﻠﺔ ﻫﻲ ﺍﻟﻌﻘﻴﺪﺓ ﻫﺬﻩ ﺃﻥ
ﺳﺒﺤﺎﻧﻪ ﻗﺎﻝ ﻛﻤﺎ:ُﺍﻭﹶﺃَﺭَﻭ ُـﻮﺍﻌَﺒﱠﺗﺍ َﻦِﻳﺬﱠﻟﺍ َﻦِﻣ ُﻮﺍﻌﹺﺒﱡﺗﺍ َﻦِﻳﺬﱠﻟﺍ ﹶﺃﱠﺮَﺒَﺗ ﹾﺫﹺﺇ
(١)ﺍﻟﺴﺎﺑﻖ ﺍﳌﺼﺪﺭ.
(٢)ﺍﻟﺴﺎﺑﻖ ﺍﳌﺼﺪﺭ.
(٣)ﺍﻟﺴﺎﺑﻖ ﺍﳌﺼﺪﺭ.
(٤)ﺍﳌﺪﺧﻞ)١٩٢.(
(٥)ﺍﻟﺴﺎﺑﻖ ﺍﳌﺼﺪﺭ.
- 12. ﻭﺍﻟﱪ ﺍﻟﻮﻻﺀﺍﺀ١٥
ُﺏَﺎﺒْﺳﹶﺄﹾﻟﺍ ُﻢﹺﻬﹺﺑ ْﺖَﻌﱠﻄﹶﻘَﺗَﻭ َﺏﹶﺍﺬَﻌﹾﻟﺍ]ﺍﻟﺒﻘﺮﺓ ﺳﻮﺭﺓ:١٦٦[ﺍﺑـﻦ ﻗﺎﻝ
ﻋﺒﺎﻗﻮﻟﻪ ﰲ ﻋﻨﻬﻤﺎ ﺍﷲ ﺭﺿﻲ ﺱُﺏَﺎﺒْﺳﹶﺄﹾﻟﺍ ُﻢﹺﻬﹺﺑ ْﺖَﻌﱠﻄﹶﻘَﺗَﻭﻗـﺎﻝ:
ﺍﳌﻮﺩﺓ.
١٠-ﻗـﺎﻝ ،ﺍﻟﻜﻔـﺮ ﰲ ﻳﺪﺧﻞ ﻗﺪ ﺍﻟﻌﻘﻴﺪﺓ ﻫﺬﻩ ﲢﻘﻴﻖ ﻋﺪﻡ ﺃﻥ
ﺗﻌﺎﱃ:ْﻢُﻬْﻨِﻣ ُﻪﱠﻧﹺﺈﹶﻓ ْﻢﹸﻜْﻨِﻣ ْﻢُﻬﱠﻟَﻮَﺘَﻳ ْﻦَﻣَﻭ]ﺍﳌﺎﺋﺪﺓ ﺳﻮﺭﺓ:٥١[)١(
.
١١-،ﺃﳘﻴﺘﻬﺎ ﻋﻠﻰ ﻳﺪﻝ ﻭﺍﻟﺴﻨﺔ ﺍﻟﻜﺘﺎﺏ ﰲ ﻭﺭﻭﺩﻫﺎ ﻛﺜﺮﺓﻳﻘﻮﻝ
ﺍﷲ ﺭﲪﻪ ﻋﺘﻴﻖ ﺑﻦ ﲪﺪ ﺍﻟﺸﻴﺦ" :ﺣﻜﻢ ﺗﻌﺎﱃ ﺍﷲ ﻛﺘﺎﺏ ﰲ ﻟﻴﺲ ﺇﻧﻪ
ـ ﻭﺍﻟﱪﺍﺀ ﺍﻟﻮﻻﺀ ﺃﻱ ـ ﺍﳊﻜﻢ ﻫﺬﺍ ﻣﻦ ﺃﺑﲔ ﻭﻻ ﺃﻛﺜﺮ ﺍﻷﺩﻟﺔ ﻣﻦ ﻓﻴﻪ
ﺿﺪﻩ ﻭﲢﺮﱘ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺟﻮﺏ ﺑﻌﺪ."
١٢-ﻭﻣﻨﻬﺎ ﺍﻟﻌﻘﻴﺪﺓ ﻬﺑﺬﻩ ﺑﺎﻟﻘﻴﺎﻡ ﺍﳊﺎﺻﻠﺔ ﺍﻟﺜﻤﺮﺍﺕ ﺇﱃ ﺍﻟﻨﻈﺮ:
ﺃ-ﲟﺮﺿ ﻭﺍﻟﻔﻮﺯ ،ﺍﻹﳝﺎﻥ ﻋﺮﻯ ﺃﻭﺛﻖ ﲢﻘﻴﻖﺍﻟﻐﻔﻮﺭ ﺍﷲ ﺎﺓ،ﺍﻟﺮﺣﻴﻢ
ﺍﳉﺒﺎﺭ ﺳﺨﻂ ﻣﻦ ﻭﺍﻟﻨﺠﺎﺓ-ﺟﻼﻟﻪ ﺟﻞ-ﻗﺎﻝ ﻛﻤﺎ ،-ﺳﺒﺤﺎﻧﻪ-
:ْﻢُـﻬﹶﻟ ْﺖَﻣﱠﺪﹶﻗ َﺎﻣ َﺲﹾﺌﹺﺒﹶﻟ ُﻭﺍﺮﹶﻔﹶﻛ َﻦِﻳﺬﱠﻟﺍ ﹶﻥْﻮﱠﻟَﻮَﺘَﻳ ْﻢُﻬْﻨِﻣ ًﺍﲑِﺜﹶﻛ َﻯﺮَﺗ
ﹶﻥُﻭﺪِﻟَﺎﺧ ْﻢُﻫ ﹺﺏﹶﺍﺬَﻌﹾﻟﺍ ِﻲﻓَﻭ ْﻢﹺﻬْﻴﹶﻠَﻋ ُﻪﱠﻠﺍﻟ ﹶﻂِﺨَﺳ ﹾﻥﹶﺃ ْﻢُﻬُﺴﹸﻔْﻧﹶﺃ*ْﻮﹶـﻟَﻭ
ﹶﻛﱠﻦِﻜﹶﻟَﻭ َﺀَﺎﻴِﻟْﻭﹶﺃ ْﻢُﻫﹸﻭﺬَﺨﱠﺗﺍ َﺎﻣ ِﻪْﻴﹶﻟﹺﺇ ﹶﻝﹺﺰْﻧﹸﺃ َﺎﻣَﻭ ﱢﻲﹺﺒﱠﻨَﺍﻟﻭ ِﻪﱠﻠﹺﺎﻟﺑ ﹶﻥُﻮﻨِﻣْﺆُﻳ ُﻮﺍﻧﺎ
ﹶﻥﹸﻮﻘِﺳﹶﺎﻓ ْﻢُﻬْﻨِﻣ ًﺍﲑِﺜﹶﻛ]ﺍﻵﻳﺘﺎﻥ ،ﺍﳌﺎﺋﺪﺓ ﺳﻮﺭﺓ:٨٠،٨١.[
ﺏ-ﻭﺍ ﺑﺎﻟﻮﻻﺀ ﺍﻟﻘﻴﺎﻡ ﲦﺮﺍﺕ ﻭﻣﻦﻟﱪﺍﺀ:ﺍﻟﻔﱳ ﻣﻦ ﺍﻟﺴﻼﻣﺔ...ﻗﺎﻝ-
ﺳﺒﺤﺎﻧﻪ-:َﻦِﻳﺬﱠﻟَﺍﻭﹲﺔَﻨْﺘِﻓ ْﻦﹸﻜَﺗ ُﻩﹸﻮﻠَﻌﹾﻔَﺗ ﱠﺎﻟﹺﺇ ﹴﺾْﻌَﺑ ُﺀَﺎﻴِﻟْﻭﹶﺃ ْﻢُﻬُﻀْﻌَﺑ ُﻭﺍﺮﹶﻔﹶﻛ
ٌﲑﹺﺒﹶﻛ ٌﺩَﺎﺴﹶﻓَﻭ ﹺﺽْﺭﹶﺄﹾﻟﺍ ِﻲﻓ]ﺍﻵﻳﺔ ،ﺍﻷﻧﻔﺎﻝ ﺳﻮﺭﺓ:٧٣.[
(١)ﺍﻟﺴﺎﺑﻖ ﺍﳌﺼﺪﺭ
- 13. ﻭﺍﻟﱪ ﺍﻟﻮﻻﺀﺍﺀ ١٦
ﻛﺜﲑ ﺍﺑﻦ ﻳﻘﻮﻝ" :،ﺍﳌـﺆﻣﻨﲔ ُﻮﺍﻟﻮﺍﺗﻭ ،ﺍﳌﺸﺮﻛﲔ ﲡﺎﻧﺒﻮﺍ ﺇﻥ ﺃﻱ
ﺑﺎﻟﻜﺎﻓﺮﻳ ﺍﳌﺆﻣﻨﲔ ﻭﺍﺧﺘﻼﻁ ﺍﻟﺘﺒﺎﺱ ﻭﻫﻮ ،ﺍﻟﻨﺎﺱ ﰲ ﻓﺘﻨﺔ ﻭﻗﻌﺖ ﻭﺇﻻ،ﻦ
ﻃﻮﻳﻞ ﻋﺮﻳﺾ ﻣﻨﺘﺸﺮ ﻓﺴﺎﺩ ﺍﻟﻨﺎﺱ ﺑﲔ ﻓﻴﻘﻊ")١(
.
ﺝ-ﺍﻷﺻﻞ ﻫﺬﺍ ﲢﻘﻴﻖ ﲦﺮﺍﺕ ﻭﻣﻦ:ﰲ ﻭﺍﳋﲑﺍﺕ ﺍﻟﻨﻌﻢ ﺣﺼﻮﻝ
ﺍﻟﻌﻠﻢ ﺃﻫﻞ ﺃﺣﺪ ﻗﺎﻝ ﻛﻤﺎ ،ﺍﻟﺪﺍﺭﻳﻦ ﰲ ﺍﳊﺴﻦ ﻭﺍﻟﺜﻨﺎﺀ ،ﺍﻟﺪﻧﻴﺎ" :ﻭﺗﺄﻣﻞ
ـ ﺍﻟﺴـﻼﻡ ﻋﻠﻴـﻪ ـ ﺇﺑﺮﺍﻫﻴﻢ ﺣﻖ ﰲ ـ ﺗﻌﺎﱃ ـ ﻗﻮﻟﻪ:ﱠـﺎﻤﹶﻠﹶﻓ
ْﻦِﻣ ﹶﻥُﻭﺪُﺒْﻌَﻳ َﺎﻣَﻭ ْﻢُﻬﹶﻟَﺰَﺘْﻋﺍَﺏﹸـﻮﻘْﻌَﻳَﻭ َﻕَﺎﺤْـﺳﹺﺇ ُﻪﹶﻟ َﺎﻨْﺒَﻫَﻭ ِﻪﱠﻠﺍﻟ ِﻥُﻭﺩ
ﺎﻴﹺﺒَﻧ َﺎﻨﹾﻠَﻌَﺟ ًّﺎﹸﻠﻛَﻭ*ﹶﻥَـﺎﺴِﻟ ْﻢُـﻬﹶﻟ َﺎﻨﹾﻠَﻌَﺟَﻭ َﺎﻨِﺘَﻤْﺣَﺭ ْﻦِﻣ ْﻢُﻬﹶﻟ َﺎﻨْﺒَﻫَﻭَﻭ
ﺎﻴِﻠَﻋ ﹴﻕْﺪِﺻ]ﺍﻵﻳﺘﺎﻥ ،ﻣﺮﱘ ﺳﻮﺭﺓ:٤٩-٥٠.[
ﺍﻟﺜﻨﺎﺀ ﻭﳍﺬﺍ ،ﻛﻠﻬﺎ ﺍﻟﻨﻌﻢ ﳍﺬﻩ ﺳﺒﺐ ﺍﻟﻜﻔﺎﺭ ﺍﻋﺘﺰﺍﻝ ﺃﻥ ﻇﺎﻫﺮ ﻓﻬﺬﺍ
ﺍﳉـ ﺗﻌﺎﱃ ـ ﺍﷲ ﺃﻋﺪﺍﺀ ﺍﻋﺘﺰﺍﻝ ﰲ ﺃﻥ ﻓﺎﻋﻠﻢ ـ ﻗﺎﻝ ﺃﻥ ﺇﱃ ـ ﻤﻴﻞ
ﺗﻌﺎﱃ ـ ﻗﻮﻟﻪ ﺫﻟﻚ ﻋﻠﻰ ﻳﺪﻝ ،ﻭﺍﻵﺧﺮﺓ ﺍﻟﺪﻧﻴﺎ ﺻﻼﺡ ﻋﻨﻬﻢ ﻭﺍﻟﺘﺠﻨﺐ
ـ:ْﻦِـﻣ ْﻢﹸﻜﹶﻟ َﺎﻣَﻭ ُﺭﱠﺎﻨﺍﻟ ُﻢﹸﻜﱠﺴَﻤَﺘﹶﻓ ُﻮﺍﻤﹶﻠﹶﻇ َﻦِﻳﺬﱠﻟﺍ ﹶﻰﻟﹺﺇ ُﻮﺍﻨﹶﻛْﺮَﺗ ﹶﺎﻟَﻭ
ُﻭﺮَـﺼْﻨُﺗ ﹶﺎﻟ ﱠﻢﹸﺛ َﺀَﺎﻴِﻟْﻭﹶﺃ ْﻦِﻣ ِﻪﱠﻠﺍﻟ ِﻥُﻭﺩﹶﻥ]ﺍﻵﻳـﺔ ،ﻫـﻮﺩ ﺳـﻮﺭﺓ:
١١٣[)٢(
.
ﻫـﺬﺍ ﺣﻘﻘـﻮﺍ ﳑﻦ ﺍﻷﻣﺔ ﻫﺬﻩ ﻓﺄﻋﻼﻡ ،ﻣﻌﻠﻮﻡ ﻣﺸﺎﻫﺪ ﺃﻣﺮ ﻭﻫﺬﺍ
ﻭﻻ ،ﺑـﺎﳋﲑ ﻭﻧﺬﻛﺮﻫﻢ ،ﻋﻠﻴﻬﻢ ﻧﺘﺮﺣﻢ ﻻﺯﻟﻨﺎ ،ﻭﻋﻤﻼ ﻗﻮﻻ ﺍﻷﺻﻞ
ﺍﻟﻌﺎﳌﲔ ﰲ ﺻﺪﻕ ﻟﺴﺎﻥ ﳍﻢ ﻳﺰﺍﻝ...ـ ﺗﻌﺎﱃ ـ ﺍﷲ ﻧﺼﺮ ﻋﻦ ﻓﻀﻼ
ﳍﻢ ﻭﺍﻟﻌﺎﻗﺒﺔ ،ﳍﻢ.
(١)ﻛﺜﲑ ﺍﺑﻦ ﺗﻔﺴﲑ٢/٣١٦.
(٢)ﺹ ﺍﻟﻜﺘﺎﺏ ﺃﻫﻞ ﺍﺳﺘﻜﺘﺎﺏ ﻗﺒﺢ ﰲ ﺍﻟﺼﻮﺍﺏ ﻣﻨﻬﺎﺝ ﻛﺘﺎﺏ ﻣﻦ٥٢.ﻭﺍﻧﻈﺮ:ﺃﺿﻮﺍﺀ
ﻟﻠﺸﻨﻘﻴﻄﻲ ﺍﻟﺒﻴﺎﻥ٢/٤٨٥.
- 14. ﻭﺍﻟﱪ ﺍﻟﻮﻻﺀﺍﺀ١٧
ﻣﺜﻼ ﻓﺎﻧﻈﺮ:ﺍ ﺭﺿـﻲ ـ ﺍﻟﺼﺪﻳﻖ ﻣﻮﻗﻒ ﺇﱃﻣـﻦ ـ ﻋﻨـﻪ ﷲ
ﺍﻟﺰﻛﺎﺓ ﻭﻣﺎﻧﻌﻲ ،ﺍﳌﺮﺗﺪﻳﻦ...ﻓﻨﺼـﺮﻩ ،ﻓﻴﻬﻢ ﺍﻷﺻﻞ ﻫﺬﺍ ﺣﻘﻖ ﻋﻨﺪﻣﺎ
ﺃﻫـﻞ ﺇﻣـﺎﻡ ﻭﻫﺬﺍ ،ﺍﻟﺪﻳﻦ ﺑﺴﺒﺒﻪ ـ ﺗﻌﺎﱃ ـ ﺍﷲ ﻭﺃﻇﻬﺮ ،ﻋﻠﻴﻬﻢ ﺍﷲ
ﺃﻣﺎﻡ ﺷﺠﺎﻋﺎ ﻣﻮﻗﻔﺎ ﻳﻘﻒ ـ ﺍﷲ ﺭﲪﻪ ـ ﺣﻨﺒﻞ ﺑﻦ ﺃﲪﺪ ﺍﻹﻣﺎﻡ ﺍﻟﺴﻨﺔ
ﻓﻨﺼـ ،ﻳﺘﻨﺎﺯﻝ ﻭﻻ ،ُﺪﺍﻫﻦﻳ ﻓﻼ ،ﺍﻟﻘﺮﺁﻥ ﲞﻠﻖ ﺍﻟﻘﻮﻝ ﻓﺘﻨﺔ ﰲ ﺍﳌﺒﺘﺪﻋﺔﺮ
ﺍﳌﺨﺎﻟﻔﲔ ﻭﺃﺧﺰﻯ ،ﺍﻟﺴﻨﺔ ﺃﻫﻞ ﻣﺬﻫﺐ ﺑﻪ ﺍﷲ.
،ﺍﻟﺼـﻠﻴﺒﻴﲔ ﳚﺎﻫﺪ ـ ﺍﷲ ﺭﲪﻪ ـ ﺍﻷﻳﻮﰊ ﺍﻟﺪﻳﻦ ﺻﻼﺡ ﻭﻫﺬﺍ
ﺍﻟﻘـﻮﻡ ﻭﻳﻜﺒﺖ ﻋﻠﻴﻬﻢ ـ ﺗﻌﺎﱃ ـ ﺍﷲ ﻓﻴﻨﺼﺮﻩ ،ﺍﻷﺻﻞ ﳍﺬﺍ ﲢﻘﻴﻘﺎ
ﻛﺜﲑﺓ ﻭﺍﻷﻣﺜﻠﺔ ،ﺍﻟﻜﺎﻓﺮﻳﻦ.ـ ﺗﻌـﺎﱃ ـ ﺍﷲ ﺇﱃ ﺍﻟﺪﻋﺎﺓ ﻋﻠﻰ ﻓﻴﺠﺐ
،ﺍﻋﺘﻘﺎﺩﺍ ﺃﻧﻔﺴﻬﻢ ﰲ ﺍﻷﺻﻞ ﻫﺬﺍ ﳛﻘﻘﻮﺍ ﺃﻥﺗﻘﺪﻡ ﻭﺃﻥ ،ﻭﻋﻤﻼ ،ﻭﻗﻮﻻ
،ﻭﺍﻟﱪﺍﺀ ﺍﻟﻮﻻﺀ ﻋﻘﻴﺪﺓ ﲢﻘﻴﻖ ﺃﺟﻞ ﻣﻦ ـ ﻟﻠﻤﺪﻋﻮﻳﻦ ـ ﺍﳉﺎﺩﺓ ﺍﻟﱪﺍﻣﺞ
ﻭﻟﻮﺍﺯﻣﻬﺎ.، ـ ﺗﻌـﺎﱃ ـ ﺍﷲ ﺑﻜﺘﺎﺏ ﺍﻷﻣﺔ ﺭﺑﻂ ﺧﻼﻝ ﻣﻦ ﻭﺫﻟﻚ
ﺍﻟﺼـﺮﺍﻉ ﺗﺎﺭﻳﺦ ﻭﺍﺳﺘﻌﺮﺍﺽ ،ﺍﻟﺘﺎﺭﻳﺦ ﻛﺘﺐ ﻭﻗﺮﺍﺀﺓ ،ﺍﻟﻨﺒﻮﻳﺔ ﻭﺍﻟﺴﲑﺓ
ﻣﻜ ﻋﻦ ﻭﺍﻟﻜﺸﻒ ،ﻭﺍﳊﺪﻳﺚ ﺍﻟﻘﺪﱘ ﰲ ﻭﺍﻟﻜﻔﺮ ﺍﻹﳝﺎﻥ ﺃﻫﻞ ﺑﲔﺎﺋـﺪ
ﻭﻣﻜﺮﻫﻢ ،ﺍﻷﻋﺪﺍﺀ"ﺍﳌﻨﻈﻢ"،ﻭﺩﻳﻨﻬﺎ ﺍﻷﻣﺔ ﻫﺬﻩ ﻋﻠﻰ ﺍﻟﻘﻀﺎﺀ ﺳﺒﻴﻞ ﰲ
ﻭﺍﻟـﱪﺍﺀ ﺍﻟﻮﻻﺀ ﲢﻘﻴﻖ ﺳﺒﻴﻞ ﰲ ﻋﻤﻠﻴﺔ ﺑﺄﻧﺸﻄﺔ ﻭﺍﻟﻘﻴﺎﻡ:ﰲ ﺍﻹﻧﻔـﺎﻕ
ﳐﺘﻠـﻒ ﰲ ﺍﻟﺴﻨﺔ ﺃﻫﻞ ﻣﻦ ﺍﻟﺪﻋﺎﺓ ﻣﻊ ﻭﺍﻟﻠﻘﺎﺀ ،ﻭﺍﻟﺘﻮﺍﺻﻞ ،ﺍﷲ ﺳﺒﻴﻞ
ﺫﻟﻚ ﻭﳓﻮ ،ﺃﺧﺒﺎﺭﻫﻢ ﻭﻣﺘﺎﺑﻌﺔ ،ﺍﻷﻣﺎﻛﻦ)١(
.
* * * * *
(١)ﺍﻻﻋﺘﻘﺎﺩ ﰲ ﻣﺒﺎﺣﺚ ﻛﺘﺎﺏ ﻣﻦ)٥٥(ﻧﺼﺎ.
- 15. ﻭﺍﻟﱪ ﺍﻟﻮﻻﺀﺍﺀ ١٨
ﺍﻟﺜﺎﱐ ﺍﻟﻔﺼﻞ
ﻋﻘﻴﻭﺍﻟﱪﺍﺀ ﺍﻟﻮﻻﺀ ﰲ ﻭﺍﳉﻤﺎﻋﺔ ﺍﻟﺴﻨﺔ ﺃﻫﻞ ﺪﺓ
ﻭﺷﺮﻁ ﺍﻟﺸﻬﺎﺩﺓ ﻟﻮﺍﺯﻡ ﻣﻦ ﻫﻮ ﺑﻞ ،ﺷﺮﻋﺎ ﻭﺍﺟﺐ ﻭﺍﻟﱪﺍﺀ ﺍﻟﻮﻻﺀ
ﺷﺮﻭﻃﻬﺎ ﳑﻦ.
ﺗﻌﺎﱃ ﻗﺎﻝ:َـﺎﻣ َﺲﹾﺌﹺﺒﹶﻟ ُﻭﺍﺮﹶﻔﹶﻛ َﻦِﻳﺬﱠﻟﺍ ﹶﻥْﻮﱠﻟَﻮَﺘَﻳ ْﻢُﻬْﻨِﻣ ًﺍﲑِﺜﹶﻛ َﻯﺮَﺗ
ﺍ ِـﻲﻓَﻭ ْﻢﹺﻬْﻴﹶﻠَﻋ ُﻪﱠﻠﺍﻟ ﹶﻂِﺨَﺳ ﹾﻥﹶﺃ ْﻢُﻬُﺴﹸﻔْﻧﹶﺃ ْﻢُﻬﹶﻟ ْﺖَﻣﱠﺪﹶﻗْﻢُـﻫ ﹺﺏﹶﺍﺬَـﻌﹾﻟ
ﹶﻥُﻭﺪِﻟَﺎﺧ*َـﺎﻣ ِﻪْـﻴﹶﻟﹺﺇ ﹶﻝﹺﺰْـﻧﹸﺃ َﺎﻣَﻭ ﱢﻲﹺﺒﱠﻨَﺍﻟﻭ ِﻪﱠﻠﹺﺎﻟﺑ ﹶﻥُﻮﻨِﻣْﺆُﻳ ُﻮﺍﻧﹶﺎﻛ ْﻮﹶﻟَﻭ
ﹶﻥﹸﻮﻘِﺳﹶﺎﻓ ْﻢُﻬْﻨِﻣ ًﺍﲑِﺜﹶﻛ ﱠﻦِﻜﹶﻟَﻭ َﺀَﺎﻴِﻟْﻭﹶﺃ ْﻢُﻫﹸﻭﺬَﺨﱠﺗﺍ]،ﺍﳌﺎﺋـﺪﺓ ﺳـﻮﺭﺓ
ﺍﻵﻳﺘﲔ:٨٠-٨١.[
ﺍﻵﻳﺔ ﻫﺬﻩ ﻋﻦ ﺗﻴﻤﻴﺔ ﺍﺑﻦ ﺍﻹﺳﻼﻡ ﺷﻴﺦ ﻳﻘﻮﻝ" :ﲨﻠـ ﻓـﺬﻛﺮﺔ
ﲝﺮﻑ ﺍﳌﺸﺮﻭﻁ ﻭﺟﺪ ،ﺍﻟﺸﺮﻁ ﻭﺟﺪ ﺇﺫﺍ ﺃﻧﻪ ﺗﻘﺘﻀﻲ ﺷﺮﻃﻴﺔ"ﻟﻮ"ﺍﻟﱵ
ﻓﻘﺎﻝ ،ﺍﳌﺸﺮﻭﻁ ﺍﻧﺘﻔﺎﺀ ﺍﻟﺸﺮﻁ ﻣﻊ ﺗﻘﺘﻀﻲ" :ﺑـﺎﷲ ﻳﺆﻣﻨﻮﻥ ﻛﺎﻧﻮﺍ ﻭﻟﻮ
ﺃﻭﻟﻴﺎﺀ ﺍﲣﺬﻭﻫﻢ ﻣﺎ ﺇﻟﻴﻪ ﺃﻧﺰﻝ ﻭﻣﺎ ﻭﺍﻟﻨﱯ"ﺍﳌﺬﻛﻮﺭ ﺍﻹﳝﺎﻥ ﺃﻥ ﻋﻠﻰ ﻓﺪﻝ
ﰲ ﺃﻭﻟﻴـﺎﺀ ﻭﺍﲣﺎﺫﻫﻢ ﺍﻹﳝﺎﻥ ﳚﺘﻤﻊ ﻭﻻ ،ُﻀﺎﺩﻩﻳﻭ ﺃﻭﻟﻴﺎﺀ ﺍﲣﺎﺫﻫﻢ ﻳﻨﻔﻲ
ﺍﻟﻘﻠﺐ.ﺍﻹﳝـﺎﻥ ﻓﻌـﻞ ﻣـﺎ ،ﺃﻭﻟﻴﺎﺀ ﺍﲣﺬﻫﻢ ﻣﻦ ﺃﻥ ﻋﻠﻰ ﺫﻟﻚ ﻭﺩﻝ
ﺇﻟﻴﻪ ﺃﻧﺰﻝ ﻭﻣﺎ ﻭﺍﻟﻨﱯ ﺑﺎﷲ ﺍﻹﳝﺎﻥ ﻣﻦ ﺍﻟﻮﺍﺟﺐ")١(
ﻭﻗـﺎﻝ:»ﻻ
ﻭﺍﻟﻨـﺎﺱ ﻭﻭﺍﻟـﺪﻩ ﻭﻟﺪﻩ ﻣﻦ ﺇﻟﻴﻪ ﺃﺣﺐ ﺃﻛﻮﻥ ﺣﱴ ﺃﺣﺪﻛﻢ ﻳﺆﻣﻦ
ﺃﲨﻌﲔ«ﻋﻠﻴﻪ ﻣﺘﻔﻖ.
ﺍﷲ ﺭﲪﻪ ﺗﻴﻤﻴﺔ ﺍﺑﻦ ﺍﻹﺳﻼﻡ ﺷﻴﺦ ﻭﻳﻘﻮﻝ" :ﺃﻥ ﺍﳌـﺆﻣﻦ ﻋﻠـﻰ
(١)ﺍﻹﳝﺎﻥ)١٣–١٤.(
- 16. ﻭﺍﻟﱪ ﺍﻟﻮﻻﺀﺍﺀ١٩
ﻭﻳ ﺍﷲ ﰲ ﻳﻌﺎﺩﻱـ ﻳﻮﺍﻟﻴﻪ ﺃﻥ ﻓﻌﻠﻴﻪ ﻣﺆﻣﻦ ﻫﻨﺎﻙ ﻛﺎﻥ ﻓﺈﻥ ،ﺍﷲ ﰲ ﻮﺍﱄ
ﺗﻌﺎﱃ ﻗﺎﻝ ،ﺍﻹﳝﺎﻧﻴﺔ ﺍﳌﻮﺍﻻﺓ ﻳﻘﻄﻊ ﻻ ﺍﻟﻈﻠﻢ ﻓﺈﻥ ـ ﻇﻠﻤﻪ ﻭﺇﻥ:ﹾﻥﹺﺇَﻭ
َﺎﻤُﻬَﻨْﻴَﺑ ُﻮﺍﺤِﻠْﺻﹶﺄﹶﻓ ﹸﻮﺍﻠَﺘَﺘﹾﻗﺍ َﲔﹺﻨِﻣْﺆُﻤﹾﻟﺍ َﻦِﻣ ِﻥَﺎﺘﹶﻔِﺋﹶﺎﻃ]،ﺍﳊﺠﺮﺍﺕ ﺳﻮﺭﺓ
ﺍﻵﻳﺔ:٩.[ﺑ ﻭﺃﻣﺮ ،ﻭﺍﻟﺒﻐﻲ ﺍﻟﻘﺘﺎﻝ ﻭﺟﻮﺩ ﻣﻊ ﺇﺧﻮﺓ ﻓﺠﻌﻠﻬﻢﺎﻹﺻﻼﺡ
ﺍﳌﺆﻣﻦ ﻓﻠﻴﺘﺪﺑﺮ ،ﺑﻴﻨﻬﻢ:ﻭﺍﻋﺘﺪﻯ ﻇﻠﻤﻚ ﻭﺇﻥ ﻣﻮﺍﻻﺗﻪ ﲡﺐ ﺍﳌﺆﻣﻦ ﺃﻥ
ﺇﻟﻴﻚ ﻭﺃﺣﺴﻦ ﺃﻋﻄﺎﻙ ﻭﺇﻥ ﻣﻌﺎﺩﺍﺗﻪ ﲡﺐ ﻭﺍﻟﻜﺎﻓﺮ ،ﻋﻠﻴﻚ.ﺍﷲ ﻓـﺈﻥ
،ﷲ ﻛﻠـﻪ ﺍﻟﺪﻳﻦ ﻟﻴﻜﻮﻥ ﺍﻟﻜﺘﺐ ﻭﺃﻧﺰﻝ ،ﺍﻟﺮﺳﻞ ﺑﻌﺚ ﻭﺗﻌﺎﱃ ﺳﺒﺤﺎﻧﻪ
ﻷﻭﻟﻴﺎﺋـﻪ ﻭﺍﻟﺜﻮﺍﺏ ﻭﺍﻹﻛﺮﺍﻡ ﻷﻋﺪﺍﺋﻪ ﻭﺍﻟﺒﻐﺾ ﻷﻭﻟﻴﺎﺋﻪ ﺍﳊﺐ ﻓﻴﻜﻮﻥ
ﻭﺍ ﻭﺍﻹﻫﺎﻧﺔﻷﻋﺪﺍﺋﻪ ﻟﻌﻘﺎﺏ.
ﺍﻟﻮﺍﺣﺪ ﺍﻟﺮﺟﻞ ﰲ ﺍﺟﺘﻤﻊ ﻭﺇﺫﺍ:،ﻭﻃﺎﻋـﺔ ﻭﻓﺠـﻮﺭ ،ﻭﺷﺮ ﺧﲑ
ﻣـﻦ ﻓﻴﻪ ﻣﺎ ﺑﻘﺪﺭ ﻭﺍﻟﺜﻮﺍﺏ ﺍﳌﻮﺍﻻﺓ ﻣﻦ ﺍﺳﺘﺤﻖ ﻭﺑﺪﻋﺔ ﻭﺳﻨﺔ ﻭﻣﻌﺼﻴﺔ
،ﺍﻟﺸـﺮ ﻣـﻦ ﻓﻴـﻪ ﻣﺎ ﲝﺴﺐ ﻭﺍﻟﻌﻘﺎﺏ ﺍﳌﻌﺎﺩﺍﺓ ﻣﻦ ﻭﺍﺳﺘﺤﻖ ،ﺍﳋﲑ
ﻛـﺎﻟﻠﺺ ﻭﺍﻹﻫﺎﻧـﺔ ﺍﻹﻛﺮﺍﻡ ﻣﻮﺟﺒﺎﺕ ﺍﻟﻮﺍﺣﺪ ﺍﻟﺸﺨﺺ ﰲ ﻓﻴﺠﺘﻤﻊ
ﻣ ﻭﻳﻌﻄﻰ ،ﻟﺴﺮﻗﺘﻪ ﻳﺪﻩ ﺗﻘﻄﻊﳊﺎﺟﺘﻪ ﻳﻜﻔﻴﻪ ﻣﺎ ﺍﳌﺎﻝ ﺑﻴﺖ ﻦ.ﻫﻮ ﻫﺬﺍ
ﺍﳋـﻮﺍﺭﺝ ﻭﺧـﺎﻟﻔﻬﻢ ،ﻭﺍﳉﻤﺎﻋﺔ ﺍﻟﺴﻨﺔ ﺃﻫﻞ ﻋﻠﻴﻪ ﺍﺗﻔﻖ ﺍﻟﺬﻱ ﺍﻷﺻﻞ
ﻭﺍﻓﻘﻬﻢ ﻭﻣﻦ ﻭﺍﳌﻌﺘﺰﻟﺔ)١(
.
ﻋﺘﻴﻖ ﺑﻦ ﲪﺪ ﺍﻟﺸﻴﺦ ﻳﻘﻮﻝ" :ﻭﺍﳌﺸـﺮﻛﲔ ﺍﻟﻜﻔـﺎﺭ ﻣﻌﺎﺩﺍﺓ ﻓﺄﻣﺎ
ﻭﺣﺮﻡ ،ﺇﳚﺎﺑﻪ ﻭﺃﻛﺪ ،ﺫﻟﻚ ﺃﻭﺟﺐ ﻗﺪ ﻭﺗﻌﺎﱃ ﺳﺒﺤﺎﻧﻪ ﺍﷲ ﺃﻥ ﻓﺎﻋﻠﻢ
ﺣﱴ ،ﻓﻴﻬﺎ ﻭﺷﺪﺩ ﻣﻮﺍﻻﻬﺗﻢﻣﻦ ﻓﻴﻪ ﺣﻜﻢ ﺗﻌﺎﱃ ﺍﷲ ﻛﺘﺎﺏ ﰲ ﻟﻴﺲ ﺃﻧﻪ
ﻭﲢـﺮﱘ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺟﻮﺏ ﺑﻌﺪ ﺍﳊﻜﻢ ﻫﺬﺍ ﻣﻦ ﺃﺑﲔ ﻭﻻ ﺃﻛﺜﺮ ﺍﻷﺩﻟﺔ
(١)ﻭﺍﻟﱪﺍﺀ ﺍﻟﻮﻻﺀ)١٣٤.(
- 17. ﻭﺍﻟﱪ ﺍﻟﻮﻻﺀﺍﺀ ٢٠
ﺿﺪﻩ)١(
.
،ﳍـﻢ ﻭﺍﻟﻨﺼـﺢ ،ﻭﻧﺼﺮﻬﺗﻢ ،ﻹﳝﺎﻬﻧﻢ ﲟﺤﺒﺘﻬﻢ ﻟﻠﻤﺆﻣﻨﲔ ﻓﺎﻟﻮﻻﺀ
ﻬﺑﻢ ﻭﺍﻟﺮﲪﺔ ،ﻭﺇﻋﺎﻧﺘﻬﻢ ﻣﻴﺘﻬﻢ ﻭﺗﺸﻴﻴﻊ ،ﻣﺮﻳﻀﻬﻢ ﻭﺯﻳﺎﺭﺓ ،ﳍﻢ ﻭﺍﻟﺪﻋﺎﺀ
ﺫﻟﻚ ﻭﻏﲑ)٢(
.ﺍﻟﻜﻔﺎﺭ ﻣﻦ ﻭﺍﻟﱪﺍﺀﺓـ ﺩﻳﻨـﺎ ـ ﺑﺒﻐﻀـﻬﻢ ﺗﻜﻮﻥ
ﻣـﻦ ﻭﺍﳊﺬﺭ ،ﻬﺑﻢ ﺍﻹﻋﺠﺎﺏ ﺃﻭ ،ﺇﻟﻴﻬﻢ ﺍﻟﺮﻛﻮﻥ ﻭﻋﺪﻡ ،ﻭﻣﻔﺎﺭﻗﺘﻬﻢ
ﻭﺍﻟﻠﺴـﺎﻥ ﺑﺎﳌـﺎﻝ ﻭﺟﻬـﺎﺩﻫﻢ ،ﺷﺮﻋﺎ ﳐﺎﻟﻔﺘﻬﻢ ﻭﲢﻘﻴﻖ ﻬﺑﻢ ﺍﻟﺘﺸﺒﻪ
ﺍﷲ ﰲ ﺍﻟﻌﺪﺍﻭﺓ ﻣﻘﺘﻀﻴﺎﺕ ﻣﻦ ﺫﻟﻚ ﻭﳓﻮ ﻭﺍﻟﺴﻨﺎﻥ)٣(
.
ﺃﻗﺴﺎﻡ ﺛﻼﺛﺔ ﻋﻠﻰ ﻭﺍﻟﱪﺍﺀ ﻟﻠﻮﻻﺀ ﺑﺎﻟﻨﺴﺒﺔ ﺍﻟﻨﺎﺱ
ﺃﻭﻻ:ﺍﳌﻄﻠﻖ ﺍﻟﻮﻻﺀ ﻳﺴﺘﺤﻖ ﻣﻦ:ﺑﺎﷲ ﺁﻣﻨﻮﺍ ﺍﻟﺬﻳﻦ ﺍﳌﺆﻣﻨﻮﻥ ﻭﻫﻢ
ﻭﺍﺟﺘﻨـﺎﺏ ﺑﺎﻟﻮﺍﺟﺒـﺎﺕ ﺍﻟﻘﻴﺎﻡ ﻣﻦ ﺍﻹﺳﻼﻡ ﺑﺸﻌﺎﺋﺮ ﻭﻗﺎﻣﻮﺍ ﻭﺭﺳﻮﻟﻪ
ﺍﻟﺪﻳﻦ ﷲ ﳐﻠﺼﲔ ،ﺍﶈﺮﻣﺎﺕ.
ﺛﺎﻧﻴﺎ:ﺟﻬـﺔ ﻣـﻦ ﺍﻟﱪﺍﺀ ﻭﻳﺴﺘﺤﻖ ،ﺟﻬﺔ ﻣﻦ ﺍﻟﻮﻻﺀ ﻳﺴﺘﺤﻖ ﻣﻦ
ﺃﺧﺮﻯ:ﻭﻳﻔﻌﻞ ،ﺍﻟﻮﺍﺟﺒﺎﺕ ﺑﻌﺾ ﰲ ﻳﻬﻤﻞ ﺍﻟﺬﻱ ﺍﻟﻌﺎﺻﻲ ﺍﳌﺴﻠﻢ ﻓﻬﻮ
ﺗﺮﻛﻬ ﻳﺼﻞ ﻻ ﺍﻟﱵ ﺍﶈﺮﻣﺎﺕ ﺑﻌﺾﺭﻭﺍﻩ ﳌـﺎ ،ﺍﻷﻛـﱪ ﺍﻟﻜﻔـﺮ ﺇﱃ ﺎ
ﺭﺳﻮﻝ ﺇﱃ ﺑﻪ ﻓﺄﰐ ﺍﳋﻤﺮ ﻳﺸﺮﺏ ﻛﺎﻥ ﲪﺎﺭ ﺑﻦ ﺍﷲ ﻋﺒﺪ ﺃﻥ ﺍﻟﺒﺨﺎﺭﻱ
ﺍﷲﻭﻗﺎﻝ ﺭﺟﻞ ﻓﻠﻌﻨﻪ:ﺍﻟـﻨﱯ ﻓﻘﺎﻝ ،ﺑﻚ ﻳﺆﰐ ﻣﺎ ﺃﻛﺜﺮ ﻭﻣﺎ:
»ﻭﺭﺳﻮﻟﻪ ﺍﷲ ﳛﺐ ﻓﺈﻧﻪ ﺗﻠﻌﻨﻪ ﻻ«.
ﺛﺎﻟﺜﺎ:ﻣﻄﻠﻘﺎ ﺍﻟﱪﺍﺀ ﻳﺴﺘﺤﻖ ﻣﻦ:ﺳـﻮﺍﺀ ،ﻭﺍﻟﻜﺎﻓﺮ ﺍﳌﺸﺮﻙ ﻭﻫﻮ
(١)ﺍﻹﳝﺎﻥ ﻧﻮﺍﻗﺾ)٣٥٩.(
(٢)ﺍﻹﳝﺎﻥ ﻧﻮﺍﻗﺾ)٣٦٠.(
(٣)ﺍﻹﳝﺎﻥ ﻧﻮﺍﻗﺾ)٣٦٧.(
- 18. ﻭﺍﻟﱪ ﺍﻟﻮﻻﺀﺍﺀ٢١
ﻧﺼﺮﺍﻧ ﺃﻭ ﻳﻬﻮﺩﻳﺎ ﻛﺎﻥﺫﻟﻚ ﻏﲑ ﺃﻭ ﳎﻮﺳﻴﺎ ﺃﻭ ﻴﺎ.ﻓﻴﻤﻦ ﺍﳊﻜﻢ ﻭﻫﺬﺍ
ﺃﻭ ،ﺍﷲ ﻏـﲑ ﺩﻋـﺎﺀ ﻣـﻦ ،ﺭﺩﺗﻪ ﺍﻗﺘﻀﻰ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﻣﻜﻔﺮﺍ ﻓﻌﻞ
ﺃﻭ ،ﺍﳌﻔﺮﻭﺿﺔ ﺍﻟﺼﻼﺓ ﺗﺮﻙ ﺃﻭ ،ﻏﲑﻩ ﻋﻠﻰ ﺍﻟﺘﻮﻛﻞ ﺃﻭ ،ﺑﻐﲑﻩ ﺍﻻﺳﺘﻐﺎﺛﺔ
ﺫﻟﻚ ﻭﳓﻮ ﺩﻳﻨﻪ ﺃﻭ ﺭﺳﻮﻟﻪ ﱠﺐﺳ ﺃﻭ ﺳﺒﻪ ﺃﻭ ،ﺍﷲ ﻭﺟﻮﺩ ﺃﻧﻜﺮ)١(
.
ﺍﻟﻨﻔﻮﺱ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﻫﺬﻩ ﻏﺮﺳﺖ ﻛﻴﻒ
ﺃﻭﻻ:ﺍﳌﻜﻲ ﺍﻟﻌﻬﺪ ﰲ:
ﺍﷲ ﺭﺳﻮﻝ ﺍﺧﺘﺎﺭﻫﺬﺍ ﺃﻭﺍﻣﺮ ﻣﻌﻪ ﺁﻣﻦ ﻣﻦ ﻟﺘﻠﻘﲔ ﺍﻷﺭﻗﻢ ﺩﺍﺭ
،ﺍﻟﻌﻈـﺎﻡ ﺍﻟﻘﺎﺩﺓ ﻷﻭﻟﺌﻚ ﺍﻷﻭﻝ ﺍﳌﻠﺘﻘﻰ ﻫﻲ ﺍﻟﺪﺍﺭ ﻫﺬﻩ ﻓﻜﺎﻧﺖ ،ﺍﻟﺪﻳﻦ
ﺍﻷﺭﺽ ﰲ ﻭﺗﻮﺣﻴﺪﻩ ﺍﷲ ﺫﻛﺮ ﻣﻨﻬﺎ ﻳﺸﻊ ﺑﺪﺃ ﺍﻟﱵ ﺍﻟﺪﺍﺭ ﻫﻲ ﻛﺎﻧﺖ.
ﺟﺎﻫﻠﻴﺘﻪ ﰲ ﺍﳌﺴﻠﻢ ﻣﺎﺿﻲ ﺑﲔ ﻛﺎﻣﻠﺔ ﺷﻌﻮﺭﻳﺔ ﻋﺰﻟﺔ ﻫﻨﺎﻙ ﻓﻜﺎﻧﺖ
ﻭﺣﺎﺿﺮﻩﺻـﻼﺗﻪ ﰲ ﻋﺰﻟـﺔ ،ﺍﻟﻌﺰﻟﺔ ﻫﺬﻩ ﻋﻦ ﻭﻧﺸﺄﺕ ،ﺇﺳﻼﻣﻪ ﰲ
ﺃﻳﻀﺎ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺭﻭﺍﺑﻄﻪ ﺣﻮﻟﻪ ﻣﻦ ﺍﳉﺎﻫﻠﻲ ﺑﺎﺠﻤﻟﺘﻤﻊ.
ﺍﷲ ﻳﺸﺎﺀ ﻣﺎ ﻋﻠﻰ ﻭﺍﳊﻮﺍﺩﺙ ﺍﻟﻨﻮﺍﺯﻝ ﺣﺴﺐ ﻳﻨﺰﻝ ﺍﻟﻘﺮﺁﻥ ﻭﺃﺧﺬ
ﻭﺍﻟﱪﺍﺀ ﺍﻟﻮﻻﺀ ﻓﻜﺎﻥ ،ﺍﻟﻌﻘﻴﺪﺓ ﺃﺳﺲ ﻋﻠﻰ ﺍﻷﻣﺔ ﻟﺘﺮﺑﻴﺔ ﻭﺗﻌﺎﱃ ﺳﺒﺤﺎﻧﻪ
ﺍﻟﺘﻜﺎﻟﻴﻒ ﺍﺯﺩﺍﺩﺕ ﻛﻠﻤﺎ ﻳﺰﻳﺪ.ﺍﻟﻄﺮﻕ ﻣﻦ ﻭﻛﺎﻥﺍﻟﻘﺮﺁﻥ ﺳﻠﻜﻬﺎ ﺍﻟﱵ
ﺍﳌﺜﻞ ﺿﺮﺏ ﺍﻟﻌﻘﻴﺪﺓ ﻫﺬﻩ ﻋﺮﺽ ﰲ.
ﺗﻌﺎﱃ ﻗﺎﻝ:ﹺﻞﹶـﺜَﻤﹶﻛ َﺀَﺎﻴِﻟْﻭﹶﺃ ِﻪﱠﻠﺍﻟ ِﻥُﻭﺩ ْﻦِﻣ ﹸﻭﺍﺬَﺨﱠﺗﺍ َﻦِﻳﺬﱠﻟﺍ ﹸﻞﹶﺜَﻣ
ْﻮﹶـﻟ ِﺕُﻮﺒﹶﻜْﻨَﻌﹾﻟﺍ ُﺖْﻴَﺒﹶﻟ ِﺕُﻮﻴُﺒﹾﻟﺍ َﻦَﻫْﻭﹶﺃ ﱠﻥﹺﺇَﻭ ًﺎﺘْﻴَﺑ ْﺕﹶﺬَﺨﱠﺗﺍ ِﺕُﻮﺒﹶﻜْﻨَﻌﹾﻟﺍ
ﹶﻥُﻮﻤﹶﻠْﻌَﻳ ُﻮﺍﻧﹶﺎﻛ]،ﺍﻟﻌﻨﻜﺒﻮﺕ ﺳﻮﺭﺓﺍﻵﻳﺔ:٤١.[
(١)ﺍﻟﻌﻘﻴﺪﺓ ﻟﺪﺭﺍﺳﺔ ﺍﳌﺪﺧﻞ)١٩٥.(
- 19. ﻭﺍﻟﱪ ﺍﻟﻮﻻﺀﺍﺀ ٢٢
ﲨﻴـﻊ ﻣﻦ ﺃﻗﻮﻯ ﺍﳌﺆﻣﻨﻮﻥ ﻛﺎﻥ ﺍﻟﻨﻔﻮﺱ ﰲ ﺍﳊﻘﻴﻘﺔ ﻫﺬﻩ ﻭﺑﺘﻘﺮﻳﺮ
ﰲ ﺍﳉﺒـﺎﺑﺮﺓ ﻛﱪﻳﺎﺀ ﻋﻠﻰ ﻬﺑﺎ ﻭﺩﺍﺳﻮﺍ ،ﻃﺮﻳﻘﻬﻢ ﰲ ﻭﻗﻔﺖ ﺍﻟﱵ ﺍﻟﻘﻮﻯ
ﻭﺍﳊﺼﻮﻥ ﺍﳌﻌﺎﻗﻞ ﻬﺑﺎ ﻭﺩﻛﻮﺍ ،ﺍﻷﺭﺽ...ﻫـﻲ ﻭﺣـﺪﻫﺎ ﺍﷲ ﻗﻮﺓ ﺇﻥ
ﺿـﺌﻴﻞ ﻭﺍﻫﻦ ﻓﻬﻮ ﻋﺪﺍﻫﺎ ﻭﻣﺎ ﺍﻟﻮﻻﻳﺔ ﻫﻲ ﻭﺣﺪﻫﺎ ﺍﷲ ﻭﻭﻻﻳﺔ ﺍﻟﻘﻮﺓ
ﻣﻬﻤﺎ ،ﻫﺰﻳﻞﻣـﻦ ﻣﻠـﻚ ﻭﻣﻬﻤﺎ ﻭﻃﻐﻰ ﲡﱪ ﻭﻣﻬﻤﺎ ﻭﺍﺳﺘﻄﺎﻝ ﻋﻼ
ﻭﺍﻟﺘﻨﻜﻴﻞ ﻭﺍﻟﻄﻐﻴﺎﻥ ﺍﻟﺒﻄﺶ ﻭﺳﺎﺋﻞ)١(
ﺍﷲ ﺭﺳـﻮﻝ ﻣﻜـﺚﰲ
ﰲ ﺍﻹﺳـﻼﻡ ﺫﻛﺮ ﻓﺸﺎ ﺃﻥ ﻭﺑﻌﺪ ﺳﻨﻮﺍﺕ ﺛﻼﺙ ﺑﺎﻟﺴﺮ ﻟﻠﻨﺎﺱ ﺩﻋﻮﺗﻪ
ﺭﺳﻮﻟﻪ ﻭﺟﻞ ﻋﺰ ﺍﷲ ﺃﻣﺮ ﺑﻪ ﺍﻟﻨﺎﺱ ﻭﲢﺪﺙ ،ﻣﻜﺔﲟـﺎ ﻳﺼﺪﻉ ﺃﻥ
ﺇﻟﻴﻪ ﻳﺪﻋﻮ ﻭﺃﻥ ،ﺑﺄﻣﺮﻩ ﺍﻟﻨﺎﺱ ﻳﺒﺎﺩﺉ ﻭﺃﻥ ،ﻣﻨﻪ ﺟﺎﺀﻩ.
ﻗﺗﻌﺎﱃ ﺎﻝ:َﲔِﻛﹺﺮْـﺸُﻤﹾﻟﺍ ﹺﻦَـﻋ ْﺽﹺﺮْﻋﹶﺃَﻭ ُﺮَﻣْﺆُﺗ َﺎﻤﹺﺑ ْﻉَﺪْﺻﹶﺎﻓ
]ﺍﳊﺠﺮ:٩٤.[
ﻓﻌﻠﻮﺍ؟ ﻓﻤﺎﺫﺍ ﻟﻠﻤﺴﻠﻤﲔ ﺍﻻﺑﺘﻼﺀ ﺑﺪﺃ ﻭﻫﻨﺎ
ﺍﳉﻤﻴﻞ ﻭﺍﳍﺠﺮ ﺍﻷﺫﻯ ﻋﻠﻰ ﺍﻟﺼﱪ ﺇﻧﻪ.
ﺗﻌﺎﱃ ﻗﺎﻝ:ﹰﺎﻠِﻴﻤَﺟ ًﺍﺮْﺠَﻫ ْﻢُﻫْﺮُﺠْﻫَﺍﻭ ﹶﻥﹸﻮﻟﹸﻮﻘَﻳ َﺎﻣ ﹶﻰﻠَﻋ ْﺮﹺﺒْﺻَﺍﻭ
]ﺍﻵﻳﺔ ،ﺍﳌﺰﻣﻞ ﺳﻮﺭﺓ:١٠[ﺍﷲ ﺭﺳﻮﻝ ﻛﺎﻥﻋﻠﻰ ﺑﺎﻟﺼﱪ ﻳﺄﺧﺬﻫﻢ
ﺣـﺐ ﺭﺿﻌﻮﺍ ﻗﺪ ﻗﻮﻡ ﺃﻬﻧﻢ ﻣﻊ ﺍﻟﻨﻔﺲ ﻭﻗﻬﺮ ،ﺍﳉﻤﻴﻞ ﻭﺍﻟﺼﻔﺢ ﺍﻷﺫﻯ
ﺣـﺮﺏ ﺃﻳﺎﻣﻬـﺎ ﻣﻦ ﺃﻣﺔ ﻭﻫﻢ ،ﺍﻟﺴﻴﻒ ﻣﻊ ﻭﻟﺪﻭﺍ ﻭﻛﺄﻬﻧﻢ ،ﺍﳊﺮﺏ
ﻭﺍﻟﻐﱪﺍﺀ ﻭﺩﺍﺣﺲ ﺍﻟﺒﺴﻮﺱ.ﺑﺒﻌﻴﺪ ﺍﻟﻔﺠﺎﺭ ﺣﺮﺏ ﻭﻣﺎ!!
ﺍﻟﺮﺳﻮﻝ ﻟﻜﻦﺍﻟﻌﺮﺑﻴـﺔ ﳔﻮﻬﺗﻢ ﻭﻛﺒﺢ ،ﺍﳊﺮﺑﻴﺔ ﻃﺒﺎﻋﻬﻢ ﻗﻬﺮ
(١)ﻭﺍﻟﱪﺍﺀ ﺍﻟﻮﻻﺀ ﻛﺘﺎﺏ ﻣﻦ ﻧﻘﻼ ،ﺍﻟﻘﺮﺁﻥ ﻇﻼﻝ ﰲ)١٦٣.(
- 20. ﻭﺍﻟﱪ ﺍﻟﻮﻻﺀﺍﺀ٢٣
ﻷﻣﺮﻩ ﻓﺎﻧﻘﻬﺮﻭﺍﻣﻨـﻪ ﺗﺴـﻴﻞ ﻣﺎ ﻗﺮﻳﺶ ﻣﻦ ﻭﲢﻤﻠﻮﺍ ﺃﻳﺪﻳﻬﻢ ﻭﻛﻔﻮﺍ
ﻋﺠﺰ ﻏﲑ ﻭﰲ ﺟﱭ ﻏﲑ ﰲ ،ﺍﻟﻨﻔﻮﺱ.
ﻭﺗﻌـﺎﱃ ﺳـﺒﺤﺎﻧﻪ ﺍﷲ ﻳﺬﻛﺮ ﺍﳉﻤﻴﻞ ﻭﺍﳍﺠﺮ ﺑﺎﻟﺼﱪ ﺍﻷﻣﺮ ﺑﻌﺪ
ﻟﻴﺄﺧﺬﻭﺍ ﻭﺍﻟﺴﻼﻡ ﺍﻟﺼﻼﺓ ﻧﺒﻴﻨﺎ ﻭﻋﻠﻰ ﻋﻠﻴﻪ ﺇﺑﺮﺍﻫﻴﻢ ﺃﺑﻴﻬﻢ ﺑﻔﻌﻞ ﺍﳌﺆﻣﻨﲔ
ﺳﺒﺤﺎﻧﻪ ﻓﻴﻘﻮﻝ ﻭﻗﺪﻭﺓ ﺃﺳﻮﺓ ﻣﻨﻪ:ﹺﺑﹶﺄِﻟ ُﻢِﻴﻫَﺍﺮْﺑﹺﺇ ﹶﻝﹶﺎﻗ ﹾﺫﹺﺇَﻭِﻪِـﻣْﻮﹶﻗَﻭ ِﻪﻴ
ﹶﻥُﻭﺪُﺒْﻌَﺗ ﱠﺎﻤِﻣ ٌﺀَﺍﺮَﺑ ﹺﻲﻨﱠﻧﹺﺇ*ﹺﻦِﻳﺪْﻬَﻴَﺳ ُﻪﱠﻧﹺﺈﹶﻓ ﹺﻲﻧَﺮﹶﻄﹶﻓ ِﻱﺬﱠﻟﺍ ﱠﺎﻟﹺﺇ*َﺎﻬﹶﻠَﻌَﺟَﻭ
ﹶﻥُﻮﻌﹺﺟْﺮَﻳ ْﻢُﻬﱠﻠَﻌﹶﻟ ِﻪﹺﺒِﻘَﻋ ِﻲﻓ ﹰﺔَﻴِﻗَﺎﺑ ﹰﺔَﻤِﻠﹶﻛ]ﺍﻵﻳـﺎﺕ ،ﺍﻟﺰﺧﺮﻑ ﺳﻮﺭﺓ:
٢٦-٢٨.[
ﺍﶈﺴـ ﺍﳌﺜﻞ ﺃﻳﻀﺎ ﻳﻀﺮﺏ ،ﺍﻟﺮﺑﺎﱐ ﺍﻟﺘﺬﻛﲑ ﻫﺬﺍ ﺟﺎﻧﺐ ﻭﺇﱃﻮﺱ
ﻭﻣـﻦ ،ﻣﺘﻔﺮﻗﺔ ﺃﺭﺑﺎﺏ ﺑﲔ ﻭﻻﺀﻩ ﻳﻮﺯﻉ ﳌﻦ ﺍﻟﻨﺎﺱ ﺣﻴﺎﺓ ﰲ ﻭﺍﳌﻠﻤﻮﺱ
ﻭﺍﺣﺪ ﻭﺍﲡﺎﻩ ،ﻭﺍﺣﺪ ﻟﺮﺏ ﻭﻻﺅﻩ ﻳﻜﻮﻥ.
ًﺎﻤﹶﻠَﺳ ﹰﺎﻠُﺟَﺭَﻭ ﹶﻥُﻮﺴِﻛَﺎﺸَﺘُﻣ ُﺀﹶﺎﻛَﺮُﺷ ِﻪِﻴﻓ ﹰﺎﻠُﺟَﺭ ﹰﺎﻠﹶﺜَﻣ ُﻪﱠﻠﺍﻟ َﺏَﺮَﺿ
َﻳ ﹶـﺎﻟ ْﻢُﻫُﺮﹶﺜﹾﻛﹶﺃ ﹾﻞَﺑ ِﻪﱠﻠِﻟ ُﺪْﻤَﺤﹾﻟﺍ ﹰﺎﻠﹶﺜَﻣ ِﻥَﺎﻳﹺﻮَﺘْﺴَﻳ ﹾﻞَﻫ ﹴﻞُﺟَﺮِﻟﹶﻥُـﻮﻤﹶﻠْﻌ
]ﺍﻵﻳﺔ ،ﺍﻟﺰﻣﺮ ﺳﻮﺭﺓ:٢٩.[ﺣﺎﻝ ﺍﻟﻘﺮﺁﱐ ﺍﳌﺜﺎﻝ ﻫﺬﺍ ﰲ ﺍﷲ ﻭﺿﺢ ﻓﻘﺪ
ﲝﺎﻝ ﺍﷲ ﻭﰲ ﷲ ﻭﺣﺒﻪ ﻭﻻﺅﻩ ﻳﻜﻮﻥ ﻭﻻ ﺑﺎﷲ ﻳﺆﻣﻦ ﻻ ﺍﻟﺬﻱ ﺍﳌﺸﺮﻙ
ﺇﺭﺿﺎﺅﻫﻢ ﳝﻜﻨﻪ ﻻ ﳍﻢ ﺧﺪﻣﺘﻪ ﰲ ﻣﺸﺘﺮﻛﻮﻥ ﲨﺎﻋﺔ ﲤﻠﻜﻪ ﺍﻟﺬﻱ ﺍﻟﻌﺒﺪ
ﺃﲨﻌﲔ.ﻭ ﺍﷲ ﰲ ﻭﻳﻮﺍﱄ ﻭﺣﺪﻩ ﺍﷲ ﻳﻌﺒﺪ ﺍﻟﺬﻱ ﺍﳌﻮﺣﺪ ﻭﺣﺎﻝ،ﺣـﺪﻩ
ﺍﻟﻄﺮﻳﻖ ﻭﻋﺮﻑ ﻣﻘﺎﺻﺪﻩ ﻭﻋﻠﻢ ﺳﻠﻢ ﻗﺪ ﻭﺍﺣﺪ ﳌﺎﻟﻚ ﻋﺒﺪ ﻛﻤﺜﻞ ﻣﺜﻠﻪ
ﳌﺎﻟﻜﻪ ﺳﺎﱂ ﻫﻮ ﺑﻞ ،ﻓﻴﻪ ﺍﳋﻠﻄﺎﺀ ﺗﺸﺎﺣﻦ ﻣﻦ ﺭﺍﺣﺔ ﰲ ﻓﻬﻮ ،ﺭﺿﺎﻩ ﺇﱃ
ﻋﻠﻴـﻪ ﻭﺷـﻔﻘﺘﻪ ﺑﻪ ﻭﺭﲪﺘﻪ ﺑﻪ ﻣﺎﻟﻜﻪ ﺭﺃﻓﺔ ﻣﻊ ،ﻓﻴﻪ ﻣﻨﺎﺯﻉ ﻏﲑ ﻣﻦ
ﺇﻬﻧﻤﺎ ،ﻻ ﺍﻟﻌﺒﺪﺍﻥ؟ ﻫﺬﺍﻥ ﻳﺴﺘﻮﻱ ﻓﻬﻞ ،ﳌﺼﺎﳊﻪ ﻭﺗﻮﻟﻴﺘﻪ ﺇﻟﻴﻪ ﻭﺇﺣﺴﺎﻧﻪ
- 21. ﻭﺍﻟﱪ ﺍﻟﻮﻻﺀﺍﺀ ٢٤
ﻳﺴﺘﻮﻳﺎﻥ ﻻﹶﻥُﻮﻤﹶﻠْﻌَﻳ ﹶﺎﻟ ْﻢُﻫُﺮﹶﺜﹾﻛﹶﺃ ﹾﻞَﺑ ِﻪﱠﻠِﻟ ُﺪْﻤَﺤﹾﻟﺍ]،ﺍﻟﻨﺤﻞ ﺳﻮﺭﺓ
ﺍﻵﻳﺔ:٧٥.[
ﺃﺛﺮ ﻣﻦ ﳍﺎ ﳌﺎ ﺍﻵﺧﺮ ﺍﻟﻴﻮﻡ ﺑﻘﻀﻴﺔ ﺍﻫﺘﻤﺎﻣﻪ ﰲ ﺍﻟﻘﺮﺁﻥ ﻃﺮﻳﻘﺔ ﻭﻋﻠﻰ
ﻣﺸﺎﻫﺪ ﻣﻦ ﻣﺸﻬﺪﺍ ﻳﺴﻮﻕ ﺍﻟﻜﺮﱘ ﺍﻟﻘﺮﺁﻥ ﲡﺪ ،ﺍﻹﳝﺎﻥ ﻗﻀﻴﺔ ﰲ ﻋﻈﻴﻢ
ﺍﻟـ ﻫﺬﺍ ﺍﻧﻘﻠﺐ ﻭﻛﻴﻒ ﺍﷲ ﻟﻐﲑ ﻭﻻﺅﻩ ﻳﻜﻮﻥ ﳌﻦ ﺍﻟﻘﻴﺎﻣﺔ ﻳﻮﻡﺇﱃ ﻮﻻﺀ
ﻭﺷﺤﻨﺎﺀ ﻋﺪﺍﻭﺓ ﺍﳋﻠﺔ ﺃﺻﺒﺤﺖ ﻛﻴﻒ ﰒ ،ﻭﺑﻐﺾ ﻋﺪﺍﺀ.ﺗﻌـﺎﱃ ﻗﺎﻝ:
َﺎﻨِﻣَﺍﺪﹾﻗﹶﺃ َﺖْﺤَﺗ َﺎﻤُﻬﹾﻠَﻌْﺠَﻧ ﹺﺲْﻧﹺﺈﹾﻟَﺍﻭ ﱢﻦﹺﺠﹾﻟﺍ َﻦِﻣ َﺎﻧﱠﺎﻠَﺿﹶﺃ ﹺﻦْﻳﹶﺬﱠﻟﺍ َﺎﻧﹺﺭﹶﺃ َﺎﻨﱠﺑَﺭ
َﲔِﻠﹶﻔْﺳﹶﺄﹾﻟﺍ َﻦِﻣ َﺎﻧﹸﻮﻜَﻴِﻟ]ﺍﻵﻳﺔ ،ﻓﺼﻠﺖ ﺳﻮﺭﺓ:٢٩.[
ﻭﻗﺎﻝ:ْﻌَﺑ ٍﺬِﺌَﻣْﻮَﻳ ُﺀﱠﺎﻠِﺧﹶﺄﹾﻟﺍَﲔِﻘﱠﺘُـﻤﹾﻟﺍ ﱠـﺎﻟﹺﺇ ﱞﻭُﺪَﻋ ﹴﺾْﻌَﺒِﻟ ْﻢُﻬُﻀ
]ﺍﻵﻳﺔ ،ﺍﻟﺰﺧﺮﻑ ﺳﻮﺭﺓ:٦٧.[
ﻭﻗﺎﻝ:ُﺕﹾﺬَﺨﱠﺗﺍ ﹺﻲﻨَﺘْﻴﹶﻟ َﺎﻳ ﹸﻝﹸﻮﻘَﻳ ِﻪْﻳَﺪَﻳ ﹶﻰﻠَﻋ ُﻢِﻟﱠﺎﻈﺍﻟ ﱡﺾَﻌَﻳ َﻡْﻮَﻳَﻭ
ﹰﺎﻠﹺﻴﺒَﺳ ﹺﻝُﻮﺳﱠﺮﺍﻟ َﻊَﻣ*ﹰﺎﻠِﻴﻠَﺧ ًﺎﻧﹶﺎﻠﹸﻓ ﹾﺬِﺨﱠﺗﹶﺃ ْﻢﹶﻟ ﹺﻲﻨَﺘْﻴﹶﻟ َﻰﺘﹶﻠْﻳَﻭ َﺎﻳ]ﺳﻮﺭﺓ
ﺍﻟﻔﺮﻗﺎﻥ:ﺍﻵﻳﺎﺕ:٢٧-٢٩.[
ﻧﺪﺧﻞ ﻻ ﺑﺎﻃﻞ ﺩﻳﻨﻜﻢ ﺑﺄﻥ ﺍﷲ ﻷﻋﺪﺍﺀ ﺍﻟﻜﺎﻣﻞ ﺍﻟﺘﺼﺮﻳﺢ ﺟﺎﺀ ﰒ
ﺑﻪ ﺍﷲ ﻧﺪﻳﻦ ﺍﻟﺬﻱ ﺍﳊﻖ ﻫﻮ ﻭﺩﻳﻨﻨﺎ ،ﻓﻴﻪ.ﻭﻻ ،ﺗﻌﺒـﺪﻭﻥ ﻣﺎ ﻧﻌﺒﺪ ﻓﻼ
ﻧﻌﺒﺪ ﻣﺎ ﻋﺎﺑﺪﻭﻥ ﺃﻧﺘﻢﹶﻥُﻭﺮِﻓﹶﺎﻜﹾﻟﺍ َﺎﻬﱡﻳﹶﺃ َﺎﻳ ﹾﻞﹸﻗ*ﹶﻥُﻭﺪُﺒْﻌَﺗ َﺎﻣ ُﺪُﺒْﻋﹶﺃ ﹶﺎﻟ*
ﹶﺃ َﺎﻣ ﹶﻥُﻭﺪﹺﺑَﺎﻋ ْﻢُﺘْﻧﹶﺃ ﹶﺎﻟَﻭُﺪُﺒْﻋ*ْﻢُﺗْﺪَﺒَﻋ َﺎﻣ ٌﺪﹺﺑَﺎﻋ َﺎﻧﹶﺃ ﹶﺎﻟَﻭ*ْﻢُﺘْـﻧﹶﺃ ﹶـﺎﻟَﻭ
ُﺪُﺒْﻋﹶﺃ َﺎﻣ ﹶﻥُﻭﺪﹺﺑَﺎﻋ*ﹺﻦِﻳﺩ َﻲِﻟَﻭ ْﻢﹸﻜُﻨِﻳﺩ ْﻢﹸﻜﹶﻟ]،ﺍﻟﻜـﺎﻓﺮﻭﻥ ﺳـﻮﺭﺓ
ﺍﻵﻳﺎﺕ:١-٦.[
ﻋﻨﻬﻤﺎ ﺍﷲ ﺭﺿﻲ ﻋﺒﺎﺱ ﺑﻦ ﺍﷲ ﻋﺒﺪ ﻗﺎﻝ:ﺃﺷـﺪ ﺍﻟﻘﺮﺁﻥ ﰲ ﻟﻴﺲ
ﺍﻟﻜﺎﻓﺮﻭﻥ ﺳﻮﺭﺓ ﺃﻱ ﻣﻨﻬﺎ ﻹﺑﻠﻴﺲ ﻏﻴﻈﺎ.ﻭﺑـﺮﺍ ﺗﻮﺣﻴﺪ ﻷﻬﻧﺎﻣـﻦ ﺀﺓ
- 22. ﻭﺍﻟﱪ ﺍﻟﻮﻻﺀﺍﺀ٢٥
ﺍﻟﺸﺮﻙ.
ﺍﻷﺻﻤﻌﻲ ﻗﺎﻝ:ﻳﻘﺎﻝ ﻛﺎﻥ"ﺍﻟﻜﺎﻓﺮﻭﻥ ﺃﻳﻬﺎ ﻳﺎ ﻗﻞ"ﻭ"ﺍﷲ ﻫﻮ ﻗﻞ
ﺃﺣﺪ"ﺍﳌﺘﺸﻘﺸﻘﺘﺎﻥ.ﺍﻟﻨﻔﺎﻕ ﻣﻦ ﺗﱪﺀﺍﻥ ﺃﻬﻧﻤﺎ ﺃﻱ.ﳌﻮﻗﻒ ﺑﺎﻟﻨﺴﺒﺔ ﻫﺬﺍ
ﺃﻋﺪﺍﺋﻬﻢ ﻣﻦ ﺍﳌﺴﻠﻤﲔ.
ﻓﻨﻘﻮﻝ ،ﺑﻴﻨﻬﻢ ﻓﻴﻤﺎ ﻭﻻﺅﻫﻢ ﺃﻣﺎ:ﺍﳌﺼﻄﻔﻰ ﺇﻥﺣـﺮﺹ ﻗـﺪ
ﳘﺎ ﻧﻔﻮﺳﻬﻢ ﰲ ﺃﺳﺎﺳﻴﺘﲔ ﺭﻛﻴﺰﺗﲔ ﻏﺮﺱ ﻋﻠﻰ:
١-ﺑﺎﷲ ﺍﻹﳝﺎﻥ.،ﺳـﺒﺤﺎﻧﻪ ﻣﻌﺮﻓﺘﻪ ﻣﻦ ﺍﳌﻨﺒﺜﻖ ﺍﻹﳝﺎﻥ ﺫﻟﻚ
ﻭﺍﳊﺴﺎﺳـﻴﺔ ﺍﻟﻴﻘﻈﺔ ﻣﻊ ،ﻭﻣﺮﺍﻗﺒﺘﻪ ،ﻭﺗﻘﻮﺍﻩ ﺍﻟﻀﻤﺎﺋﺮ ﰲ ﺻﻔﺎﺗﻪ ﻭﲤﺜﻞ
ﺍﻷﺣﻮﺍﻝ ﻣﻦ ﺍﻟﻨﺎﺩﺭ ﰲ ﺇﻻ ﻣﻌﻬﻮﺩ ﻏﲑ ﺣﺪﺍ ﻧﻔﻮﺳﻬﻢ ﰲ ﺑﻠﻐﺖ ﺍﻟﱵ.
٢-ﺍﻟﻔﻴﺎﺽ ﺍﳊﺐ.ﻓﻴﻪ ﺑﻠﻐﺖ ﺣﻴﺚ ،ﺍﻟﻌﻤﻴﻖ ﺍﳉﺎﺩ ﻭﺍﻟﺘﻜﺎﻓﻞ
ﻟﻌ ﺑﺎﻟﻔﻌﻞ ﻭﻗﻊ ﺃﻧﻪ ﻟﻮﻻ ﻣﺒﻠﻐﺎ ﺍﳌﺴﻠﻤﺔ ﺍﳉﻤﺎﻋﺔﺍﳊﺎﳌﲔ ﺃﺣﻼﻡ ﻣﻦ ﺪ)١(
.
ﺛﺎﻧﻴﺎ:ﺍﳌﺪﱐ ﺍﻟﻌﻬﺪ ﰲ:
ﳏﻤﺪ ﻭﺭﺳﻮﻟﻪ ﻋﺒﺪﻩ ﻭﺇﻋﺰﺍﺯ ،ﺩﻳﻨﻪ ﺇﻇﻬﺎﺭ ﺍﷲ ﺃﺭﺍﺩ ﳌﺎﻭﻣـﻦ
ﺃﻭﻟﻴﺎﺀ ﻭﺑﲔ ،ﻭﺍﻟﺒﺎﻃﻞ ﺍﳊﻖ ﺑﲔ ﻓﺎﺻﻼ ﻣﺒﺪﺃ ﻟﺘﻜﻮﻥ ﺑﺎﳍﺠﺮﺓ ﺃﻣﺮﻩ ،ﻣﻌﻪ
ﺍﷲ ﺭﺳـﻮﻝ ﺑﻪ ﻗﺎﻡ ﻋﻤﻞ ﺃﻭﻝ ﻓﻜﺎﻥ ،ﺍﻟﺸﻴﻄﺎﻥ ﻭﺃﻭﻟﻴﺎﺀ ﺍﻟﺮﲪﻦﰲ
ﻟﻴﻨﻄﻠ ﺍﳌﺴﺠﺪ ﺑﻨﺎﺀ ﻫﻮ ﺍﳌﺪﻳﻨﺔﺍﻟﺮﺑﺎﱐ ﺍﻟﻨﺪﺍﺀ ﻣﻨﻪ ﻖ"ﺃﻛﱪ ﺍﷲ ﺃﻛﱪ ﺍﷲ"
ﺍﻹﺳـﻼﻣﻴﺔ ﻟﻸﻣﺔ ﺍﻟﺘﺮﺑﻮﻱ ﺍﳌﻠﺘﻘﻰ ﻫﻮ ﺍﻟﻄﺎﻫﺮ ﺍﳌﺴﺠﺪ ﻫﺬﺍ ﻭﻟﻴﻜﻮﻥ
ﻭﻫـﺬﺍ ،ﺩﻳﻨﻬﻢ ﺃﻣﻮﺭ ﻭﻳﺘﻌﻠﻤﻮﻥ ،ﺍﷲ ﺭﺳﻮﻝ ﻋﻦ ﺍﷲ ﻭﺣﻲ ﻓﻴﻪ ﻳﺘﻠﻘﻮﻥ
ﺍﻧﻄﻠﻘـﺖ ﺍﻟﱵ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﻌﺴﻜﺮﻳﺔ ﺍﻟﻘﻴﺎﺩﺓ ﻣﻜﺎﻥ ﻫﻮ ﺃﻳﻀﺎ ﺍﳌﺴﺠﺪ
(١)ﻭﺍﻟﱪﺍﺀ ﺍﻟﻮﻻﺀ)١٥٩(ﺑﺘﺼﺮﻑ.
- 23. ﻭﺍﻟﱪ ﺍﻟﻮﻻﺀﺍﺀ ٢٦
ﺭ ﺁﺧﻰ ﺫﻟﻚ ﺑﻌﺪ ،ﺍﷲ ﺳﺒﻴﻞ ﰲ ﻟﻠﺠﻬﺎﺩﺍﷲ ﺳﻮﻝﺍﳌﻬﺎﺟﺮﻳﻦ ﺑﲔ
ﻣـﻦ ﻧﺼﻔﻬﻢ ﺭﺟﻼ ﺗﺴﻌﲔ ﻭﻛﺎﻧﻮﺍ ،ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ﺩﺍﺭ ﰲ ﻭﺍﻷﻧﺼﺎﺭ
،ﻭﺍﳌﻮﺍﺳﺎﺓ ﺍﳌﺴﺌﻮﻟﻴﺔ ﻋﻠﻰ ﺑﻴﻨﻬﻢ ﺁﺧﻰ ﺍﻷﻧﺼﺎﺭ ﻣﻦ ﻭﻧﺼﻔﻬﻢ ﺍﳌﻬﺎﺟﺮﻳﻦ
ﻓﻠﻤﺎ ،ﺑﺪﺭ ﻭﻗﻌﺖ ﺣﲔ ﺇﱃ ﺍﻷﺭﺣﺎﻡ ﺫﻭﻱ ﺩﻭﻥ ﺍﳌﻮﺕ ﺑﻌﺪ ﻳﺘﻮﺍﺭﺛﻮﻥ
ﻭﺟﻞ ﻋﺰ ﺍﷲ ﺃﻧﺰﻝ:ﹶﺃ ْﻢُﻬُﻀْﻌَﺑ ﹺﻡَﺎﺣْﺭﹶﺄﹾﻟﺍ ﹸﻮﻟﹸﻭﺃَﻭﹺﺏَﺎﺘِﻛ ِﻲﻓ ﹴﺾْﻌَﺒﹺﺑ ﹶﻰﻟْﻭ
ِﻪﱠﻠﺍﻟ]ﺍﻵﻳﺔ ،ﺍﻷﺣﺰﺍﺏ ﺳﻮﺭﺓ:٦.[ﺩﻭﻥ ﺍﻟـﺮﺣﻢ ﺇﱃ ﺍﻟﺘﻮﺍﺭﺙ ﺭﺩ
ﺍﻷﺧﻮﺓ ﻋﻘﺪ.
ﻣﻔﻬـﻮﻡ ﺗﻜﻮﻳﻦ ﰲ ﺍﻷﺳﺎﺳﻴﺔ ﺍﻟﺮﻛﻴﺰﺓ ﻫﻲ ﺍﳌﺆﺍﺧﺎﺓ ﻫﺬﻩ ﻓﻜﺎﻧﺖ
ﺗﻠﻚ ﻷﺟﻞ ﻭﻋﺎﺷﺖ ،ﺍﷲ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﻋﻠﻰ ﺍﻟﺘﻘﺖ ﺃﻣﺔ ،ﺍﳌﺴﻠﻤﺔ ﺍﻷﻣﺔ
،ﻭﺍﻟﻨﺴﺐ ﺍﳊﺴﺐ ﺃﻭ ﺍﻟﺪﻡ ﻟﺮﺍﺑﻄﺔ ﻭﻟﻴﺲ ﺍﻟﻌﻘﻴﺪﺓﺍﻟﻠﻮﻥ ﺃﻭ ﺍﻷﺭﺽ ﺃﻭ
ﺍﳉﻨﺲ ﺃﻭ ،ﺍﻟﻠﻐﺔ ﺃﻭ)١(
.
ﺃﺧـﺎﻩ ﳛـﺐ ﻣﻨﻬﻢ ﻛﻞ ،ﻟﺒﻌﺾ ﺑﻌﻀﻬﻢ ﺃﻭﻟﻴﺎﺀ ﺍﳌﺆﻣﻨﻮﻥ ﺃﺻﺒﺢ
ﻗﺮﻳـﺐ ﻛﻞ ﻋﻠﻰ ﻭﻳﺆﺛﺮﻩ ،ﺃﺟﻠﻪ ﻣﻦ ﻭﳚﺎﻫﺪ ﻭﻳﻨﺎﺻﺮﻩ ،ﻟﻨﻔﺴﻪ ﻛﺤﺒﻪ
ﻭﻟـﺪ ﺃﻭ ﻋﺸـﲑﺓ ﺃﻭ ﻭﺃﻫـﻞ ﻣﺎﻝ ﻣﻦ ﻭﺣﺒﻴﺐﹶﻥُـﻮﻨِﻣْﺆُﻤﹾﻟَﺍﻭ
ﹴﺾْﻌَﺑ ُﺀَﺎﻴِﻟْﻭﹶﺃ ْﻢُﻬُﻀْﻌَﺑ ُﺕَﺎﻨِﻣْﺆُﻤﹾﻟَﺍﻭ]ﺳﻮﺭﺓﺍﻵﻳﺔ ،ﺍﻟﺘﻮﺑﺔ:٧١.[
ﻭﺇﻋـﻼﺀ ﺍﷲ ﺳﺒﻴﻞ ﰲ ﺍﳌﺆﻣﻨﻮﻥ ﺍﻧﻄﻠﻖ ﻓﻘﺪ ﺍﻟﱪﺍﺀ ﻧﺎﺣﻴﺔ ﻣﻦ ﺃﻣﺎ
،ﺍﻟﻀـﻌﻒ ﺗﻌـﺮﻑ ﻻ ﺑﻘﻮﺓ ﺍﷲ ﺃﻋﺪﺍﺀ ﻳﺪ ﻋﻠﻰ ﻭﺍﻟﻀﺮﺏ ،ﺍﷲ ﻛﻠﻤﺔ
ﺍﻟﻮﻫﻦ ﺗﻌﺮﻑ ﻻ ﻭﻋﺰﳝﺔ.ﺃﺑـﺮﺯ ﻫﻮ ﺍﷲ ﺳﺒﻴﻞ ﰲ ﺍﳉﻬﺎﺩ ﻛﺎﻥ ﻫﻨﺎ ﻣﻦ
ﻭﺍﳌﻔﺎﺻﻠﺔ ﺍﻟﱪﺍﺀ ﺻﻮﺭ ﻣﻦ ﺻﻮﺭﺓ ﺃﻭﻝ ﻭﻫﻮ ،ﺍﻟﺰﺍﻫﺪ ﺍﻟﻌﻬﺪ ﻫﺬﺍ ﲰﺎﺕ
ﺍﳍﺠـﺮﺓ ﻭﺑﻌـﺪ ﺍﳌﺪﱐ ﺍﻟﻌﻬﺪ ﰲ ﺍﻟﺸﻴﻄﺎﻥ ﻭﺃﻭﻟﻴﺎﺀ ﺍﻟﺮﲪﻦ ﺃﻭﻟﻴﺎﺀ ﺑﲔ
(١)ﻭﺍﻟﱪﺍﺀ ﺍﻟﻮﻻﺀ)٨٩(ﺑﺘﺼﺮﻑ.
- 24. ﻭﺍﻟﱪ ﺍﻟﻮﻻﺀﺍﺀ٢٧
،ﺍﻟﻌﻘﻴـﺪﺓ ﻋﻠـﻰ ﺍﻟﺜﺒـﺎﺕ ﻭﺟﻮﻩ ﻣﻦ ﺟﺪﻳﺪ ﻭﺟﻪ ﻭﺍﳉﻬﺎﺩ ،ﺍﻟﻨﺒﻮﻳﺔ
ﺍﻷﻋـﺪﺍﺀ ﻣـﻦ ﻋﻨﻬﺎ ﺍﻟﺬﻭﺩ ﺳﺒﻴﻞ ﰲ ﻭﺍﻷﺫﻯ ﺍﳌﺸﻘﺎﺕ ﻭﺍﺣﺘﻤﺎﻝ.ﺇﻥ
ﺍﻹﺳﻼﻡ ﰲ ﺍﳉﻬﺎﺩ.ﻬﺗﻴﻤﻦ ﻭﺃﻥ ،ﺍﻷﺭﺽ ﰲ ﻭﺣﺪﻩ ﺍﷲ ﻳﻌﺒﺪ ﺃﻥ ﻫﺪﻓﻪ
ﺍﻟﻨﺎﺱ ﻭﻳﺘﺤﺮﺭ ،ﺷﺮﻳﻌﺘﻪﻭﻣﻦ ،ﺍﻟﻌﺒﺎﺩ ﺭﺏ ﻋﺒﺎﺩﺓ ﺇﱃ ﺍﻟﻌﺒﺎﺩ ﻋﺒﺎﺩﺓ ﻣﻦ
ﺍﻷﺣﺪ ﺍﻟﻮﺍﺣﺪ ﺃﻟﻮﻫﻴﺔ ﺇﱃ ﺍﻟﺒﺸﺮ ﺗﺄﻟﻴﻪ.
ﺍﻷﺭﺽ ﰲ ﺍﳌﺴﺘﻀﻌﻔﲔ ﺇﻧﻘﺎﺫ ﺃﻳﻀﺎ ﺍﳉﻬﺎﺩ ﻫﺪﻑ ﻭﻣﻦ.
ﻃﺎﺋﻔﺔ ﻛﻞ ﻣﻦ ﺍﻟﱪﺍﺀ ﺻﻮﺭ ﺗﻔﺼﻴﻞ
ﳍﻢ ﺍﳌﺴﻠﻤﲔ ﺟﻬﺎﺩ ﻭﻛﻴﻔﻴﺔ
١-ﺍﳌﺸﺮﻛﲔ ﻣﻦ ﺍﻟﱪﺍﺀ ﺻﻮﺭ:
ﻣ ﻻﺑﺪ ﻛﺎﻥ ،ﺍﳌﺪﻳﻨﺔ ﰲ ﺍﳌﺴﻠﻤﺔ ﺍﻟﺪﻭﻟﺔ ﻗﺎﻣﺖ ﺃﻥ ﺑﻌﺪﺍﺟﺘﺜﺎﺙ ﻦ
ﺑﻘﺘـﺎﻝ ﺍﻟﺘﻮﺑـﺔ ﺳـﻮﺭﺓ ﻧﺰﻟﺖ ﻭﻗﺪ ﻭﻏﲑﻫﺎ ﻣﻜﺔ ﰲ ﺍﻟﺸﺮﻙ ﺷﺠﺮﺓ
ﺍﳌﺸﺮﻛﲔ.
ﺍﳌﻌﺎﺩ ﺯﺍﺩ ﰲ ﺍﻟﻘﻴﻢ ﺍﺑﻦ ﻳﻘﻮﻝ:ﰲ ﻟﻪ ﻭﺃﺫﻥ ،ﺍﳍﺠﺮﺓ ﰲ ﻟﻪ ﺃﺫﻥ ﰒ
،ﻳﻘﺎﺗﻠﻪ ﻭﱂ ﺍﻋﺘﺰﻟﻪ ﻋﻤﻦ ﻭﻳﻜﻒ ،ﻗﺎﺗﻠﻪ ﻣﻦ ﻳﻘﺎﺗﻞ ﺃﻥ ﺃﻣﺮﻩ ﰒ ،ﺍﻟﻘﺘﺎﻝ
ﺍﻟﻜﻔـﺎﺭ ﻛﺎﻥ ﰒ ،ﷲ ﻛﻠﻪ ﺍﻟﺪﻳﻦ ﻳﻜﻮﻥ ﺣﱴ ﺍﳌﺸﺮﻛﲔ ﺑﻘﺘﺎﻝ ﺃﻣﺮﻩ ﰒ
ﺃﻗﺴﺎﻡ ﺛﻼﺛﺔ ﺑﺎﳉﻬﺎﺩ ﺍﻷﻣﺮ ﺑﻌﺪ ﻣﻌﻪ:ﺣـﺮﺏ ﻭﺃﻫﻞ ﻭﻫﺪﻧﺔ ﺻﻠﺢ ﺃﻫﻞ
ﻳـﻮﰲ ﻭﺃﻥ ،ﻋﻬﺪﻫﻢ ﻭﺍﻟﺼﻠﺢ ﺍﻟﻌﻬﺪ ﻷﻫﻞ ﻳﺘﻢ ﺑﺄﻥ ﻭﺃﻣﺮﻩ ﺫﻣﺔ ﻭﺃﻫﻞ
ﺇﻟـﻴﻬﻢ ﻧﺒـﺬ ﺧﻴﺎﻧـﺔ ﻣﻨﻬﻢ ﺧﺎﻑ ﻓﺈﻥ ،ﺍﻟﻌﻬﺪ ﻋﻠﻰ ﺍﺳﺘﻘﺎﻣﻮﺍ ﻣﺎ ﳍﻢ
ﻣﻦ ﻳﻘﺎﺗﻞ ﺃﻥ ﻭﺃﻣﺮ ،ﺍﻟﻌﻬﺪ ﺑﻨﻘﺾ ﻳﻌﻠﻤﻬﻢ ﺣﱴ ﻳﻘﺎﺗﻠﻬﻢ ﻭﱂ ،ﻋﻬﺪﻫﻢ
- 25. ﻭﺍﻟﱪ ﺍﻟﻮﻻﺀﺍﺀ ٢٨
ﻋﻬﺪﻩ ﻧﻘﺾ)١(
.
ﻧﺰﻟﺖ ﻭﳌﺎ"ﺑﺮﺍﺀﺓ ﺳﻮﺭﺓ"،ﻛﻠﻬﺎ ﺍﻷﻗﺴﺎﻡ ﻫﺬﻩ ﺣﻜﻢ ﺑﺒﻴﺎﻥ ﻧﺰﻟﺖ
ﺃﻭ ،ﺍﳉﺰﻳـﺔ ﻳﻌﻄﻮﺍ ﺣﱴ ﺍﻟﻜﺘﺎﺏ ﺃﻫﻞ ﻣﻦ ﻋﺪﻭﻩ ﻳﻘﺎﺗﻞ ﺃﻥ ﻓﻴﻬﺎ ﻓﺄﻣﺮﻩ
ﻭﺍﻟﻐﻠﻈـﺔ ﻭﺍﳌﻨﺎﻓﻘﲔ ﺍﻟﻜﻔﺎﺭ ﲜﺎﻫﺪﺓ ﻓﻴﻬﺎ ﻭﺃﻣﺮﻩ ،ﺍﻹﺳﻼﻡ ﰲ ﻳﺪﺧﻠﻮﺍ
ﺑﺎﳊﺠـﺔ ﻭﺍﳌﻨـﺎﻓﻘﲔ ،ﻭﺍﻟﺴـﻨﺎﻥ ﺑﺎﻟﺴﻴﻒ ﺍﻟﻜﻔﺎﺭ ﻓﺠﺎﻫﺪ ،ﻋﻠﻴﻬﻢ
ﻭﺍﻟﻠﺴﺎﻥ.
٢-ﺍ ﺍﳌﺴﺠﺪ ﺩﺧﻮﻝ ﻣﻦ ﻣﻨﻌﻬﻢﳊﺮﺍﻡ.
٣-ﺑﺎﳌﺸﺮﻛﺎﺕ ﺍﻟﻨﻜﺎﺡ ﻣﻨﻊ.
٤-ﺍﳌﺸﺮﻙ ﺩﺍﺭ ﰲ ﺍﳌﺴﻠﻢ ﺇﻗﺎﻣﺔ ﻣﻨﻊ.
ﺍﻟﻜﺘﺎﺏ ﺃﻫﻞ ﻣﻦ ﺍﻟﱪﺍﺀ:
ﻬﺑﻢ ﻭﺍﻟﺘﻨﺪﻳﺪ ﺍﻟﻜﺘﺎﺏ ﺃﻫﻞ ﺗﻘﺮﻳﻊ ﰲ ﺗﻨﺰﻝ ﺃﺧﺬﺕ ﺍﻵﻳﺎﺕ ﺃﻥ ﳒﺪ
ﳐﺎﺯﻳﻬﻢ ﻭﻓﻀﺢْﻢُﺘْـﻧﹶﺃَﻭ ِﻪﱠﻠﺍﻟ ِﺕَﺎﻳَﺂﹺﺑ ﹶﻥُﻭﺮﹸﻔﹾﻜَﺗ َﻢِﻟ ﹺﺏَﺎﺘِﻜﹾﻟﺍ ﹶﻞْﻫﹶﺃ َﺎﻳ
ﹶﻥُﻭﺪَﻬْﺸَﺗ*ﺍ ﹶﻞْﻫﹶﺃ َﺎﻳﹶﻥُـﻮﻤُﺘﹾﻜَﺗَﻭ ﹺﻞِﻃَﺎﺒﹾﻟﹺﺎﺑ ﱠﻖَﺤﹾﻟﺍ ﹶﻥُﻮﺴﹺﺒﹾﻠَﺗ َﻢِﻟ ﹺﺏَﺎﺘِﻜﹾﻟ
ﹶﻥُﻮﻤﹶﻠْﻌَﺗ ْﻢُﺘْﻧﹶﺃَﻭ ﱠﻖَﺤﹾﻟﺍ]ﺍﻵﻳﺘﺎﻥ ،ﻋﻤﺮﺍﻥ ﺁﻝ ﺳﻮﺭﺓ:٧٠-٧١.[
ﺍﻟﻘـﺮﺁﱐ ﺍﻟـﻨﺺ ﻳﺄﰐ ﰒ ،ﳍﻢ ﺍﻟﻔﺎﺿﺤﺔ ﺍﻵﻳﺎﺕ ﻣﻦ ﻏﲑﻫﺎ ﺇﱃ
ﻟﻠﺮﺳﻮﻝﻭﺭﺍﺋﻪ ﻣﻦ ﻭﻟﻠﻤﺆﻣﻨﲔ.ﺃﻬﻧـﻢ ﺍﻟﻜﺘﺎﺏ ﻷﻫﻞ ﻳﻘﻮﻟﻮﺍ ﺑﺄﻥ
ﺷﻲﺀ ﻋﻠﻰ ﻟﻴﺴﻮﺍﻛﺘﺎﺑﻪ ﻭﳛﻜﻤﻮﺍ ﺍﷲ ﺷﺮﻉ ﻳﻘﻴﻤﻮﺍ ﺣﱴﹶﻞْﻫﹶﺃ َﺎﻳ ﹾﻞﹸﻗ
ﹶﻝﹺﺰْﻧﹸﺃ َﺎﻣَﻭ ﹶﻞﹺﻴﺠْﻧﹺﺈﹾﻟَﺍﻭ ﹶﺓَﺍﺭْﻮﱠﺘﺍﻟ ُﻮﺍﻤِﻴﻘُﺗ ﱠﻰﺘَﺣ ٍﺀْﻲَﺷ ﹶﻰﻠَﻋ ْﻢُﺘْﺴﹶﻟ ﹺﺏَﺎﺘِﻜﹾﻟﺍ
َﻚﱢـﺑَﺭ ْﻦِـﻣ َﻚْﻴﹶﻟﹺﺇ ﹶﻝﹺﺰْﻧﹸﺃ َﺎﻣ ْﻢُﻬْﻨِﻣ ًﺍﲑِﺜﹶﻛ ﱠﻥَﺪﹺﻳﺰَﻴﹶﻟَﻭ ْﻢﹸﻜﱢﺑَﺭ ْﻦِﻣ ْﻢﹸﻜْﻴﹶﻟﹺﺇ
(١)ﺍﳌﻌﺎﺩ ﺯﺍﺩ)١٥٩.(
- 26. ﻭﺍﻟﱪ ﺍﻟﻮﻻﺀﺍﺀ٢٩
ًﺮﹾﻔﹸﻛَﻭ ًﺎﻧَﺎﻴْﻐﹸﻃَﻦﹺﻳﺮِﻓﹶﺎﻜﹾﻟﺍ ﹺﻡْﻮﹶﻘﹾﻟﺍ ﹶﻰﻠَﻋ َﺱﹾﺄَﺗ ﹶﺎﻠﹶﻓ ﺍ]ﺍﻵﻳﺔ ،ﺍﳌﺎﺋﺪﺓ ﺳﻮﺭﺓ:
٦٨.[
ﺃﻫـﻞ ﻣـﻦ ﺍﻟﱪﺍﺀ ﺻﻮﺭﺓ ﺑﲔ ﻣﺎ ﺃﻋﻈﻢ ﻣﻦ ﺍﻟﻜﺮﳝﺔ ﺍﻵﻳﺔ ﻭﻫﺬﻩ
ﺍﻟﻜﺘﺎﺏ.ﺍﳌﺼﻄﻔﻰ ﺟﻬﺎﺩ ﻛﺎﻥ ﻭﻟﻘﺪﺍﻟﻜﺘﺎﺏ ﻷﻫﻞ ﻭﺃﺻﺤﺎﺑﻪ-
ﺑﲏﺍﻟﻨﻀﲑ ﻭﺑﲏ ﻗﺮﻳﻈﺔ ﻭﺑﲏ ﻗﻴﻨﻘﺎﻉ-ﻣﻔﺎﺻﻠﺘﻬﻢ ﰲ ﻭﺍﺿﺤﺔ ﺻﻮﺭﺓ
ﻭﺍﻟﱪﺍﺀﺓ ﻭﺟﻬﺎﺩﻫﻢﻣﻨﻬﻢ.
ﺍﳌﻨﺎﻓﻘﲔ ﻣﻦ ﺍﻟﱪﺍﺀ:
ﺍﷲ ﺭﺳـﻮﻝ ﻫﺪﻱ ﻣﻦ ﺗﺆﺧﺬ ﻣﻨﻬﻢ ﻭﺍﻟﱪﺍﺀﺓ ﺍﳌﻨﺎﻓﻘﲔ ﻣﻔﺎﺻﻠﺔ
ﺍﻟﻘﻴﻢ ﺍﺑﻦ ﺍﻟﻌﻼﻣﺔ ﻳﻘﻮﻝ ﺫﻟﻚ ﻭﰲ ،ﻣﻌﻬﻢ:
)ﺳﲑﺗﻪ ﻭﺃﻣﺎﺍﳌﻨﺎﻓﻘﲔ ﰲ:،ﻋﻼﻧﻴﺘﻬﻢ ﻣﻨﻬﻢ ﻳﻘﺒﻞ ﺃﻥ ﺃﻣﺮ ﻓﻐﻨﻪ
ﻭﺍﳊﺠﺔ ﺑﺎﻟﻌﻠﻢ ﳚﺎﻫﺪﻫﻢ ﻭﺃﻥ ،ﺍﷲ ﺇﱃ ﺳﺮﺍﺋﺮﻫﻢ ﻭﻳﻜﻞ.ﺃﻥ ﻭﺃﻣـﺮﻩ
ﻭﻳﻐﻠﻆ ،ﻋﻨﻬﻢ ﻳﻌﺮﺽ،ﻧﻔﻮﺳـﻬﻢ ﺇﱃ ﺍﻟﺒﻠﻴﻎ ﺑﺎﻟﻘﻮﻝ ﻳﺒﻠﻎ ﻭﺃﻥ ،ﻋﻠﻴﻬﻢ
ﺍﺳﺘﻐﻔﺮ ﺇﻥ ﺃﻧﻪ ﻭﺃﺧﱪ ﻗﺒﻮﺭﻫﻢ ﻋﻠﻰ ﻳﻘﻮﻡ ﻭﺃﻥ ﻋﻠﻴﻬﻢ ﻳﺼﻠﻲ ﺃﻥ ﻭﻬﻧﺎﻩ
ﳍﻢ ﺍﷲ ﻳﻐﻔﺮ ﻓﻠﻦ ﳍﻢ.
ﻳﻠﻲ ﻣﺎ ﻣﻨﻬﻢ ﺍﻟﱪﺍﺀ ﺻﻮﺭ ﺃﺑﺮﺯ ﻭﻣﻦ:
١-ﻋﻠﻴﻬﻢ ﻭﺍﻟﻐﻠﻈﺔ ﻋﻨﻬﻢ ﺍﻹﻋﺮﺍﺽ.
٢-ﻗﺒﻮﺭﻫﻢ ﻋﻠﻰ ﺍﻟﻘﻴﺎﻡ ﺃﻭ ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ ﻋﻦ ﺍﻟﻨﻬﻲ.
٣-ﺍﻟﺘﺨﻠﻒ ﰲ ﻋﺬﺭ ﳍﻢ ﻳﻘﺒﻞ ﻻﻋـﺪﻡ ﰒ ﻭﻣـﻦ ،ﺍﳉﻬﺎﺩ ﻋﻦ
ﺃﺧﺮﻯ ﻣﺮﺓ ﻓﻴﻪ ﻗﺒﻮﳍﻢ.
٤-ﳍﻢ ﺍﻻﺳﺘﻐﻔﺎﺭ ﻋﺪﻡ.