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‫ رﻓﻊ اﻟﻐﺒﻦ‬:‫اﻟﺒﻠﻴﻬﻲ‬ ‫ﻋﻦ اﻟﻤﺮأة ﻣﻦ ﺧﺼﺎﺋﺺ‬ ‫اﻟﺤﻀﺎرة اﻟﻐﺮﺑﻴﺔ‬

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‫ ﻣﺬاﺑﺢ ﻗﺎدﻣﺔ ﻓﻲ ﺑﻌﺾ اﻟﻤﺠﺘﻤﻌﺎت ﻣﺎ ﻟﻢ ﺗﻘﺒﻞ ﺑﻨﻈﺎم ﻣﺴﺘﻘﺮ‬:‫ﺣﻤﺮي‬V‫ا‬



‫ زﻳﺎرة اﻟﻤﻘﺎﺑﺮ‬:‫دراﺳﺔ‬ ‫وﺗﺬﻛﺮ اﻟﻤﻮت‬ ‫ﺤﺴﻨﺎن ﺳﻠﻮك‬ ‫ُﻳ ﱢ‬ ‫اﻧﺴﺎن‬ fDD K+|DD 0'+jDD§D –D N|DDI'+jDD ‚D D7+53mbDD D G'+ f=3 fDDI ©5¥‚~§I jŠIf0  DDI ¡¥DDnD1fDD, -5fN},žf=šgFžÍ‚7)´+¨gJ£§H)+ žÍ‚~H+L -͂€H+ £§™= £H¥“, |,f“œH+ ^-|DD2&´+ G|GU {. f¢J)fE 5¥g“H+ +L5L6_ m|‚J ¨kH+ jDD‚D7+5bDDH+ r*fkJ m5fDD‚D 8'+L Personality and Social_ jN5Lb, šN|,'+  ^Psychology Review š–‚, m¥DDœDH+ ¨DDE |§–kH+ ¡'+ ©5fDDqD H+ ¨,fqN)+|§/'f.£H|,f“œH+-5fN6L|œk‚~I ¨=fœk0´+£G¥™‚7L¡f‚~J)´+jt‚9¦™=  I  ‚~tN £DDJ'+ m|DDG4 L ¨‚€w‚H+L ¡fDD‚D~DJ)´fDD, jDD‚D9fDDwDH+ jDD§DJbDDgDH+ jt‚€H+ j§,fqN)+ |nG'+ ¨‚€w‚H+£G¥™‚7šŠqNL  N|2&´+¤fq.fOŠJL





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..‫اﻟﻤﻨﺎﻓﻘﻮن‬ ‫ﻓﺼﻮل ﺳﻮداء‬ !!‫ﺗﻨﺜﺮ ﺧﺒﺜﻬﺎ‬

:‫اﻟﺤﺒﻴﺐ اﻟﻌﻼﻧﻲ‬ ‫اﻟﺠﻴﻞ اﻟﺼﺎﻋﺪ‬ ‫ﺑﺈﻣﻜﺎﻧﻪ إﻋﺎدة ﻣﺠﺪ‬ ‫ﺟﺪاد ﺑﻌﺪ اﻟﺜﻮرة‬V‫ا‬ 

‫اﻟﻤﻄﻠﻖ ﻳﻄﺎﻟﺐ " اﻟﻬﻴﺌﺔ " ﺑﻨﻈﺎم ﻳﺤﺪد ﺳﻠﻄﺎت اﻟﻤﻴﺪاﻧﻴﻴﻦ‬ mf„™‚7 3btN ©{H+ žf‡ŸH+ ¡¥–N ¡'+ f§=+3  šk“H+ ¨=+|N L ¡Lf¢. |§, fJ|I jN|Nb“kH+  §§J+b§œH+ ›+¥1'´+L’L|‡H+ j‚7f*|H+¡'+ "jHf‚7|H+ "›mbG'+ 53f‚€IlJfGL mf¢0¥. 5f;)+ ¨EL ’L|ŠœHf, |I'´+ jc§¢H jIfŠH+ |§NfŠI‹‚:LL¨J+b§œH+šœŠH+…g‚ª,žfŠH+ƒ~§*|H+ |§NfŠIL …,+¥‚:" ‹‚:L ¦™= f§Hf1 ‘–Š. ¨E £H j‚7f*|H+žf‡J”EL §§J+b§œ™HjN|Nb“kH+mf„™‚~™H v+|kF´+¡+Lf¢™œ=–t.¨kH+jN{§ŸkH+jt*ÍH+L  I£k‚7+53kN”™„œH+£™H+bg=x§‚H+£1|;©{H+ £,§IfŠ.5+b‚9)´j‚7f*|H+šgF

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‫راق ﺷﺮﻋﻲ ﱢ‬ ‫ﻳﺤﺬر‬ ٍ !!..‫ﻣﻦ اﻧﺘﻘﺎم اﻟﺠﻦ‬ g¥Hi.5-b«™Ik«u…:gJ'+ -'+}I+L05 %g…¢H+—…‚N¤grH+ gŸl…7¹+L-¨œxH+ž¨‡H «oŸlH+L†ƒF}H+L%g¢œH

..‫ﺗﻔﻮق اﻟﺰوﺟﺔ‬ ‫زواج‬V‫ﻳﺆرق أﻋﻴﻦ ا‬ 

‫ﻣﻨﺸﺪون ﻳﻤ ّﺰﻗﻮن‬ !!..«‫»ﻋﺒﺎءة اﻟﻨﺸﻴﺪ‬  ..‫ﻓﻼن ﺣﻨﻔﻲ‬ ‫وﻓﻼن ﺷﺎﻓﻌﻲ‬ ¬=LkŸœ™œH›5ghŸH+†«F

‫ﻫﻞ ﻳﻤﻮت‬ !‫اﻟﻤﺎﺿﻲ؟‬ s¥¢ŸH+¬E-3¨H+¤gŸœ…7

‫ﻋﺠﺰ اﻟﺸﺮﻋﻲ ﻋﻦ‬ !‫إﻳﺠﺎد اﻟﺒﺪﻳﻞ‬

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‫ ﺳﻨﺤﺮك‬:‫اﻟﺸﺎﻓﻌﻲ‬ ‫دﻋﺎوى ﻗﻀﺎﺋﻴﺔ‬ ‫ﺿﺪ اﻟﻔﻀﺎﺋﻴﺎت‬ ‫اﻟﻤﺴﻴﺌﺔ ﻟﻠﻐﺔ اﻟﻘﺮآن‬ ,|Jf“G*£™G*ag<2fM(*

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‫ﻋﺒﺪاﻟﻠـﻪ ﻋﺒــﺪاﻟﺮزاق اﻟﻌﻤـــﺮي‬ ‫ﻣﺤﻤــــﺪ ﺣﺴـــﻨﻲ ﻣﺤﺠـــــــﻮب‬ ‫ﻣﺤﻤــــــﺪ ﻋﻠـــــﻲ اﻟﺰﻫــــــﺮاﻧﻲ‬

‫ﻧﻮاب رﺋﻴﺲ اﻟﺘﺤﺮﻳﺮ‬

‫رﺋﻴﺲ اﻟﺘﺤﺮﻳﺮ‬

‫اﻟﻤﺪﻳﺮ اﻟﻌﺎم‬

‫رﺋﻴﺲ ﻣﺠﻠﺲ ادارة‬

‫ ﻓﻬـﺪ ﺣﺴﻦ آل ﻋﻘـﺮان‬.‫د‬

‫ﻣﺤﻤـﺪ ﺑﻦ ﻋﻠﻲ ﺛﻔﻴﺪ‬

‫ ﻏـﺎزي ﺑﻦ ﻋﺒﻴـﺪ ﻣﺪﻧﻲ‬.‫ د‬.‫أ‬

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‫ﻫﺬا اﻟﻤﻠﺤﻖ‬

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‫ﺻﻴﺪ اﻟﺸﺒﻜﺔ‬ ‫؟‬..‫ أﻳﻦ ﻫﻢ ﻃﻼﺑﻪ وﻣﺤﺒﻮه‬:‫ﺳﺆال ﻗﺎﺋﻢ‬

‫ﻣﺤﺪﺛﺔ‬ ‫ وﻣﻮاد ﻏﻴﺮ‬..‫ واﺟﻬﺔ ﻗﺪﻳﻤﺔ‬..‫ﻣﻮﻗﻊ اﺑﻦ ﻋﺜﻴﻤﻴﻦ‬ ّ

‫وﺣﻲ اﻟﺨﺎﻃﺮ‬

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‫اﻟﻌﻤﻞ ﺑﺎﻟﺤﺪﻳﺚ اﻟﻀﻌﻴﻒ‪ ..‬ﺗﻌﺪد ا‪l‬راء ﺣﻮل ﻣﺴﺄﻟﺔ‪ ..‬ﻗﺎﻋﺪة ﺻﺤﺔ اﺳﻨﺎد‬

‫رﻛﻦ اﻟﻔﺘﻮى‬

‫ﺗﻮﻓﻴﻖ‬

‫‪¤+6¨“H+¤+6¨E£,vHg…9‬‬

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‫‪f/¡1Ñ*€D2‬‬

‫اﻟﻤﻨﺎﻓﻘﻮن‪..‬‬

‫ﻋــﻦ ﺟــﺎﺑــﺮ ﺑــﻦ ﻋﺒﺪ ا‪ /‬ﻗــﺎل ‪ :‬ﻛــﺎن اﻟﻨﺒﻲ ﺻﻠﻰ ا‪ /‬ﻋﻠﻴﻪ‬ ‫وﺳﻠﻢ ﻳﻮﺻﻲ ﺑﺎﻟﻤﻤﻠﻮﻛﻴﻦ ﺧﻴﺮ ًا‪ ،‬وﻳﻘﻮل‪«:‬أﻃﻌﻤﻮﻫﻢ ﻣﻤﺎ ﺗﺄﻛﻠﻮن‪،‬‬ ‫وأﻟﺒﺴﻮﻫﻢ ﻣﻦ ﻟﺒﻮﺳﻜﻢ‪ ،‬وﻻ ﺗﻌﺬﺑﻮا ﺧﻠﻖ ا‪ /‬ﻋﺰ وﺟــﻞ«‪.‬رواه‬ ‫اﻟﺒﺨﺎري ﻓﻲ ا‪M‬دب اﻟﻤﻔﺮد‪.‬ﻓﻲ ﻫﺬا اﻟﺤﺪﻳﺚ وﺻﻴﺔ ﻧﺒﻮﻳﺔ ﺑﺈﺣﺴﺎن‬ ‫ﻣﻌﺎﻣﻠﺔ اﻟﺨﺪم واﻟﻤﻤﺎﻟﻴﻚ‪ ،‬وﻧﺪب اﻟﺴﻴﺪ إﻟﻰ اﻟﺘﺴﻮﻳﺔ ﺑﻴﻨﻪ وﺑﻴﻦ‬ ‫ﻣﻤﺎﻟﻴﻜﻪ ﻓﻲ اﻟﻄﻌﺎم واﻟﻠﺒﺎس‪ ،‬وأﻣﺮه ﺑﻌﺪم ﺗﺤﻤﻴﻠﻬﻢ ﻣﻦ ا‪M‬ﻋﻤﺎل‬ ‫ﻣﺎﻻﻳﻄﻴﻘﻮن‪ ،‬ﻓﻌﻦ أﺑﻲ ذر ﻗﺎل ﺳﻤﻌﺖ رﺳﻮل ا‪ /‬ﺻﻠﻰ ا‪ /‬ﻋﻠﻴﻪ‬ ‫وﺳﻠﻢ ﻳﻘﻮل‪» :‬إﺧﻮاﻧﻜﻢ ﺧﻮﻟﻜﻢ ﺟﻌﻠﻬﻢ ا‪ /‬ﺗﺤﺖ أﻳﺪﻳﻜﻢ ﻓﻤﻦ ﻛﺎن‬ ‫أﺧﻮه ﺗﺤﺖ ﻳﺪه ﻓﻠﻴﻄﻌﻤﻪ ﻣﻤﺎ ﻳﺄﻛﻞ وﻟﻴﻜﺴﻪ ﻣﻤﺎ ﻳﻠﺒﺲ وﻻ ﻳﻜﻠﻔﻪ‬ ‫ﻣﺎ ﻳﻐﻠﺒﻪ ﻓﺈن ﻛﻠﻔﻪ ﻣﻤﺎ ﻳﻐﻠﺒﻪ ﻓﻠﻴُﻌﻨﻪ«‪ .‬وا‪M‬ﺣﺎدﻳﺚ ﻓﻲ ﻫﺬا اﻟﻤﻌﻨﻰ‬ ‫ﻛﺜﻴﺮة ‪ ،‬وﻫﻲ ﺗﺘﺤﺪث ﻋﻤﺎ ﺗﺠﺐ أن ﺗﻜﻮن ﻋﻠﻴﻪ ﻣﻌﺎﻣﻠﺔ اﻟﻤﻤﺎﻟﻴﻚ‬ ‫ا‪M‬رﻗــﺎء ‪ ،‬ﻓﻤﺎ ﺑﺎﻟﻜﻢ ﺑــﺎ‪M‬ﺟــﺮاء ﻣﻦ اﻟﺨﺪم واﻟﺴﺎﺋﻘﻴﻦ وﻏﻴﺮﻫﻢ‬ ‫اﻟﺬﻳﻦ ﻳﻌﻴﺸﻮن ﺑﻴﻨﻨﺎ اﻟﻴﻮم‪ ،‬وﻗﺪ أﺗﻮا ﻣﻦ ﺑﻼدﻫﻢ ﺑﻌﻘﻮد ﻋﻤﻞ‪،‬‬ ‫ﻛﺜﻴﺮ ﻣﻨﺎ رﺟﺎ ًﻻ وﻧﺴﺎ ًء ﻳﺮى‬ ‫وﻫﻢ أﺣﺮار؟‪ .‬إن اﻟﻤﺘﺄﻣﻞ ﻓﻲ أﺣﻮال ٍ‬ ‫ﻣﺎﻳﻨﺪى ﻟﻪ اﻟﺠﺒﻴﻦ ﻣﻦ ﻗﻬﺮ وﺟﺒﺮوت‪ ،‬وﻫﻀﻢ ﻟﺤﻘﻮﻗﻬﻢ‪ ،‬وﻣﻌﺎﻣﻠﺔ‬ ‫ﻓﻮﻗﻴﺔ ﻻ ﺗﺨﻠﻮا ﻣﻦ ازدراء واﺣﺘﻘﺎر‪ ،‬ﻧﺎﻫﻴﻚ ﻋﻦ اﻟﻈﻠﻢ اﻟﺬي ﻳﻘﻊ‬ ‫ﻋﻠﻰ اﻟﺨﺎدﻣﺎت ﻣﻦ ﺑﻌﺾ ﻧﺴﺎﺋﻨﺎ ‪ ،‬وﻟﻮ ﻛﺎﻧﺖ ﻣﻤﻠﻮﻛﺔ ﻟﻬﺎ ﻣﺎﺟﺎز‬ ‫ﻟﻬﺎ أن ﺗﻌﺎﻣﻠﻬﺎ ﺗﻠﻚ اﻟﻤﻌﺎﻣﻠﺔ اﻟﺠﺎﺋﺮة‪ ،‬وﻛــﻢ ﻣﻦ ﻗﺼﺺ ﻣﺆﻟﻢ‬ ‫ﻧﺴﻤﻌﻪ ﺑﻴﻦ اﻟﻔﻴﻨﺔ وا‪M‬ﺧﺮى ﻳﻘﻊ ﻓﻲ ﺑﻌﺾ اﻟﺒﻴﻮﺗﺎت ﻋﻠﻰ أﻳﺪي‬ ‫اﻟﺒﻌﺾ ‪ ،‬وﻻ ﺗﺴﻞ ﺑﻌﺪ ذﻟﻚ ﻋﻤﺎ ﻳﻨﺘﺞ ﻋﻨﻪ ﻣﻦ إﺟﺮام واﻧﺘﻘﺎم ﻣﻦ‬ ‫ﺗﻠﻚ اﻟﺨﺎدﻣﺔ ﻳﻜﻮن اﻟﻀﺤﻴﺔ أوﻻدﻧــﺎ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﺠﻨﻰ ﻣﻦ اﻟﺸﻮك‬ ‫اﻟﻌﻨﺐ‪ ،‬أﻻ ﻓﻠﻨﺘﻖ ا‪ /‬ﻓﻲ ا‪M‬ﺟﺮاء‪ ،‬وﻟﻨﺮاﻗﺐ ا‪ /‬ﻓﻴﻬﻢ ﺑﻌﺪم ﺳﻠﺒﻬﻢ‬ ‫ﺣﻘﻮﻗﻬﻢ ‪ ،‬وﻟﻴﻜﻦ ﻟﻨﺎ ﻓﻲ وﺻﻴﺔ اﻟﻤﺼﻄﻔﻰ ﺻﻠﻰ ا‪ /‬ﻋﻠﻴﻪ وﺳﻠﻢ‬ ‫ﻣﻨﻬﺎﺟ ًﺎ وذﻛﺮى‪.‬‬

‫ﻳﻜﻮن ﺿﻌﻔﻪ ﺷﺪﻳﺪًا‪.‬‬ ‫اﻟ ـﺴــﺆال‪ :‬إذا ﻛــﺎن ﻫﻨﺎك ﻓﺘﻮى ﺛــﻢ ﻗﻠﺖ‪ :‬ﻗﺎل‬ ‫اﻟﺸﻴﺦ ﻛﺬا وﻛﺬا ﻓﻲ ﻫﺬه اﻟﻤﺴﺄﻟﺔ‪ ،‬ﺛﻢ ﺟﺎءﻧﻲ آﺧﺮ‬ ‫وﻗﺎل‪ :‬ﻗﺎل اﻟﺸﻴﺦ ا‪m‬ﺧﺮ ﻛﺬا وﻛﺬا‪ ،‬ﻣﺨﺎﻟﻒ ﻟﻠﺸﻴﺦ‪،‬‬ ‫ﻓﻤﺎذا أﻓﻌﻞ ﻓﻲ ﻫﺬه اﻟﺤﺎﻟﺔ؟‬ ‫اﻟــﺠــﻮاب‪ :‬ﺗ ـﺸــﻮف اﻟــﺪﻟ ـﻴــﻞ‪ ،‬ﻣــﻊ ﻣــﻦ‪ ،‬ﻣــﻊ أي‬ ‫اﻟﺸﻴﺨﻴﻦ‪ ،‬وﺗﺄﺧﺬ ﺑﺎﻟﺬي ﻣﻌﻪ اﻟﺪﻟﻴﻞ‪ ،‬ﻫﺬا ﻫﻴﻦ ﻫﺬا‬ ‫أﻣﺮ ﺳﻬﻞ‪ ،‬ﺗﺸﻮف اﻟــﺬي ﻣﻌﻪ اﻟﺪﻟﻴﻞ‪ ،‬ﻻ ﻏﺮاﺑﺔ إذا‬ ‫اﻟﻤﺸﺎﻳﺦ ﻳﺨﺘﻠﻔﻮن‪ ،‬ﻟﻜﻦ اﻟﺤﻤﺪ‪ ،/‬ا‪ /‬ﺟﻌﻞ ﻟﻨﺎ‬ ‫ﺿﺎﺑﻂ وﻫﻮ اﻟﺪﻟﻴﻞ‪ ،‬ﻗﺎل ﺗﻌﺎﻟﻰ‪) :‬ﻓﺈن ﺗﻨﺎزﻋﺘﻢ ﻓﻲ‬ ‫ﺷﻲء ﻓﺮدوه إﻟﻰ ا‪ /‬واﻟﺮﺳﻮل إن ﻛﻨﺘﻢ ﺗﺆﻣﻨﻮن‬ ‫ﺑــﺎ‪ /‬واﻟـﻴــﻮم ا‪m‬ﺧ ــﺮ(‪ ،‬ا‪ /‬ﻟــﻢ ﻳﺘﺮﻛﻨﺎ ﻟﻘﻮل ﻓﻼن‬

‫*‪¨0fg‚€œG* œ0|G*ag<ŒÍ„k‚6‬‬

‫أﺑ ــﺎن ﻣﺠﻤﻮﻋﺔ ﻣــﻦ اﻟﻌﻠﻤﺎء و��ﻟﻤﺼﻠﺤﻴﻦ‬ ‫ﺧﻄﻮرة اﻟﻨﻔﺎق ﻋﻠﻰ اﻟﻌﻘﻴﺪة واﻟــﺪﻳــﻦ‪ ،‬ﻣﺸﻴﺮﻳﻦ‬ ‫إﻟﻰ أﻧﻪ ﻗﺪ ﻳﻜﻮن ﺳﺒ ًﺒﺎ ﻟﺨﺮوج اﻟﻤﺴﻠﻢ ﻋﻦ دﻳﻨﻪ‪،‬‬ ‫وأﻧﻪ ﻣﻦ ﻣﻮﺟﺒﺎت ﻏﻀﺐ ا‪ 4‬ﺗﻌﺎﻟﻰ‪ ،‬وأن اﻟﻨﻔﺎق‬ ‫إذا اﺳﺘﻮﻓﻰ ﺑﻌﺾ اﻟﺸﺮوط ﻓﻠﻦ ﻳﻜﻮن ﺻﺎﺣﺒﻪ‬ ‫ﻣــﺆﻣـ ًﻨــﺎ ﺑــﺎ‪ 4‬ﺗـﻌــﺎﻟــﻰ‪ .‬وﻟـﺨـﻄــﻮرة اﻟـﻨـﻔــﺎق وأﺛــﺮه‬ ‫اﻟﺴﻴﺊ ﻋﻠﻰ اﻟﻤﺠﺘﻤﻌﺎت ﻓﻘﺪ أﻋﺪ ا‪ 4‬ﻟﻠﻤﻨﺎﻓﻘﻴﻦ‬ ‫ﻋﺬا ًﺑﺎ ﻟﻢ ﻳﻌﺪه ﻟﻠﻜﺎﻓﺮﻳﻦ‪ ،‬ﻓﺠﻌﻞ اﻟﻤﻨﺎﻓﻘﻴﻦ ﻓﻲ‬ ‫اﻟﺪرك ا‪K‬ﺳﻔﻞ ﻣﻦ اﻟﻨﺎر‪ ،‬ذﻟﻚ أن اﻟﻜﺎﻓﺮ اﻟﺼﺮﻳﺢ‬ ‫ﻣﻌﺮوف وﺑﺎ‪O‬ﻣﻜﺎن اﺗﻘﺎء ﺷﺮه ودﻋﻮﺗﻪ ﻟ‪M‬ﻳﻤﺎن‪.‬‬ ‫أﻣﺎ اﻟﻤﻨﺎﻓﻖ ﻓﻬﻮ ﺷﺨﺺ ﻏﺎدر ﻳﺘﻈﺎﻫﺮ ﺑﺎ‪O‬ﻳﻤﺎن‬ ‫أﻣﺎم اﻟﻤﺴﻠﻤﻴﻦ ﻟﻴﻄﻌﻨﻬﻢ ﻣﻦ اﻟﺨﻠﻒ وﻳﺸﻜﻚ ﻓﻲ‬ ‫دﻳﻨﻬﻢ‪.‬‬

‫أﻧﻮاع اﻟﻨﻔﺎق‬ ‫ﺑﺪاﻳﺔ ﻳﻮﺿﺢ اﻟﺸﻴﺦ اﻟﺪﻛﺘﻮر ﻣﺤﻤﺪ‬ ‫ﻣــﻮﺳــﻰ اﻟ ـﺸــﺮﻳــﻒ أن اﻟ ـﻨ ـﻔــﺎق ﻣــﻦ أﻗـﺒــﺢ‬ ‫اﻟﺼﻔﺎت اﻟﺘﻲ ﻳﺘﺼﻒ ﺑﻬﺎ اﻟﻤﺆﻣﻦ‪ ،‬وﻗﺎل‪:‬‬ ‫أوﺿﺢ اﻟﻨﺒﻲ اﻟﻜﺮﻳﻢ ﺻﻠﻰ ا‪ /‬ﻋﻠﻴﻪ وﺳﻠﻢ‬ ‫ﻋﻼﻣﺎت اﻟﻨﻔﺎق ﺑﻘﻮﻟﻪ‪) :‬أرﺑﻊ ﻣﻦ ﻛﻦ ﻓﻴﻪ ﻛﺎن‬ ‫ﻓﻴﻪ ﻣﻨﺎﻓﻘﺎ ﺧﺎﻟﺼﺎ‪ ،‬وﻣﻦ ﻛﺎﻧﺖ ﻓﻴﻪ ﺧﺼﻠﺔ‬ ‫ﻣﻨﻬﻦ ﻛــﺎﻧــﺖ ﻓﻴﻪ ﺧﺼﻠﺔ ﻣــﻦ اﻟﻨﻔﺎق ﺣﺘﻰ‬ ‫ﻳﺪﻋﻬﺎ‪ :‬إذا ﺣــﺪث ﻛــﺬب‪ ،‬وإذا وﻋــﺪ ﺧﻠﻒ‪،‬‬ ‫وإذا ﻋﺎﻫﺪ ﻏﺪر‪ ،‬وإذا ﺧﺎﺻﻢ ﻓﺠﺮ( واﻟﻨﻔﺎق‬ ‫ﻓﻲ اﻟﺸﺮع ﻣﻌﻨﺎه‪ :‬إﻇﻬﺎ ُر ا‪G‬ﺳﻼم واﻟﺨﻴﺮ‪،‬‬ ‫وإﺑ ـﻄــﺎنُ اﻟﻜﻔﺮ واﻟ ـﺸــﺮ‪ .‬ﺳﻤﻲ ﺑــﺬﻟــﻚ ‪M‬ﻧﻪ‬ ‫ﻳﺪﺧﻞ ﻓﻲ اﻟﺸﺮع ﻣﻦ ﺑﺎب‪ ،‬وﻳﺨﺮج ﻣﻨﻪ ﻣﻦ‬ ‫ﺑﺎب آﺧﺮ‪ ،‬وﻋﻠﻰ ذﻟﻚ ﻧﺒﻪ ا‪ /‬ﺗﻌﺎﻟﻰ ﺑﻘﻮﻟﻪ‪:‬‬ ‫) ِإنﱠ اﻟْ ُﻤ َﻨﺎ ِﻓﻘِﻴﻦَ ُﻫ ُﻢ اﻟْ َﻔ ِﺎﺳ ُﻘﻮنَ (‪ .‬وﺟﻌﻞ ا‪/‬‬ ‫اﻟﻤﻨﺎﻓﻘﻴﻦ ﺷــ ًّﺮا ﻣــﻦ اﻟﻜﺎﻓﺮﻳﻦ ﻓـﻘــﺎل‪ِ ) :‬إنﱠ‬ ‫اﻟْ ُﻤ َﻨﺎ ِﻓﻘِﻴﻦَ ﻓِﻲ اﻟ ﱠﺪ ْركِ اﻟْ َﺄ ْﺳ َﻔﻞِ ﻣِ ﻦَ اﻟ ﱠﻨ ِﺎر(‪.‬‬ ‫واﻟﻨﻔﺎق ﻧﻮﻋﺎن‪ :‬ا‪M‬ول‪ :‬اﻋﺘﻘﺎدي وﻫﻮ‬ ‫اﻟﻨﻔﺎق ا‪M‬ﻛﺒﺮ اﻟﺬي ﻳُﻈﻬﺮ ﺻﺎﺣﺒﻪ ا‪G‬ﺳﻼم‪،‬‬ ‫وﻳُﺒﻄﻦ اﻟﻜﻔﺮ‪ ،‬وﻫﺬا اﻟﻨﻮع ﻣﺨﺮج ﻣﻦ اﻟﺪﻳﻦ‬ ‫ﺑﺎﻟﻜﻠﻴﺔ‪ ،‬وﺻﺎﺣﺒﻪ ﻓﻲ اﻟــﺪرك ا‪M‬ﺳﻔﻞ ﻣﻦ‬ ‫وﺻـ َـﻒ ا‪ /‬أﻫﻠﻪ ﺑﺼﻔﺎت اﻟﺸﺮ‬ ‫اﻟﻨﺎر‪ ،‬وﻗﺪ َ‬ ‫ﻛﻠﻬﺎ‪ :‬ﻣﻦ اﻟﻜﻔﺮ وﻋﺪم ا‪G‬ﻳﻤﺎن‪ ،‬واﻻﺳﺘﻬﺰاء‬ ‫ﺑﺎﻟﺪﻳﻦ وأﻫﻠﻪ‪ ،‬واﻟﺴﺨﺮﻳﺔ ﻣﻨﻬﻢ‪ ،‬واﻟﻤﻴﻞ‬ ‫ﺑﺎﻟﻜﻠﻴﺔ إﻟﻰ أﻋــﺪاء اﻟﺪﻳﻦ؛ ﻟﻤﺸﺎرﻛﺘﻬﻢ ﻟﻬﻢ‬ ‫ﻓــﻲ ﻋــﺪاوة ا‪G‬ﺳ ــﻼم‪ .‬وﻫــﺆﻻء َﻣــﻮﺟــﻮدون‬ ‫ﻓﻲ ﻛﻞ زﻣــﺎن‪ ،‬وﻻﺳﻴﻤﺎ ﻋﻨﺪﻣﺎ ﺗﻈﻬﺮ ﻗﻮة‬ ‫ا‪G‬ﺳـ ــﻼم وﻻ ﻳـﺴـﺘـﻄـﻴـﻌــﻮن ﻣـﻘــﺎوﻣـﺘــﻪ ﻓﻲ‬ ‫اﻟﻈﺎﻫﺮ‪ ،‬ﻓﺈﻧﻬﻢ ﻳﻈﻬﺮون اﻟﺪﺧﻮل ﻓﻴﻪ؛ ‪M‬ﺟﻞ‬ ‫اﻟﻜﻴﺪ ﻟــﻪ و‪M‬ﻫـﻠــﻪ ﻓــﻲ اﻟـﺒــﺎﻃــﻦ؛ و‪M‬ﺟــﻞ أن‬ ‫ﻳﻌﻴﺸﻮا ﻣﻊ اﻟﻤﺴﻠﻤﻴﻦ وﻳﺄﻣﻨﻮا ﻋﻠﻰ دﻣﺎﺋﻬﻢ‬ ‫وأﻣــﻮاﻟ ـﻬــﻢ؛ ﻓﻴﻈﻬﺮ اﻟﻤﻨﺎﻓﻖ إﻳﻤﺎﻧﻪ ﺑﺎ‪/‬‬

‫ﻓﺼﻮل ﺳﻮداء ﺗﻨﺜﺮ ﺧﺒﺜﻬﺎ!!‬

‫‪¬E¦h1g…92bSN˜g“¢H+”N}…‚H+‬‬ ‫‪jg,£I¦0}xNLjg,£I£NbH+‬‬ ‫‪ N¨–.k=}…7%g,&¹+©œ=©…«H+‬‬ ‫‪˜g“¢H+ngIÒ= ¥«E+L'+5¨H ¥*g¢,'+‬‬ ‫=‚…«}­‪e«…7†:gIL4—Eg¢ŸH+‬‬ ‫‪Q‬‬ ‫‪j+}‡…:¹+L›gh.5¹+¦.g“…9£IL‬‬ ‫وﻣﻼﺋﻜﺘﻪ وﻛﺘﺒﻪ ورﺳـﻠــﻪ واﻟـﻴــﻮم ا‪m‬ﺧــﺮ؛‬ ‫وﻫﻮ ﻓﻲ اﻟﺒﺎﻃﻦ ﻣﻨﺴﻠﺦ ﻣﻦ ذﻟﻚ ﻛﻠﻪ ﻣﻜﺬب‬ ‫ﺑﻪ‪ .‬وﻗﺪ ﻫﺘﻚ ا‪ /‬أﺳﺘﺎر ﻫﺆﻻء اﻟﻤﻨﺎﻓﻘﻴﻦ‪،‬‬ ‫وﻛﺸﻒ أﺳﺮارﻫﻢ ﻓﻲ اﻟﻘﺮآن اﻟﻜﺮﻳﻢ‪.‬‬ ‫وﻳــﻮاﺻــﻞ اﻟﺸﺮﻳﻒ ﻗﺎﺋ ًﻠﺎ‪ :‬أﻣــﺎ اﻟﻨﻮع‬ ‫اﻟﺜﺎﻧﻲ ﻣﻦ اﻟﻨﻔﺎق ﻓﻬﻮ اﻟﻨﻔﺎق اﻟﻌﻤﻠﻲ؛ وﻫﻮ‬ ‫ﻋﻤﻞ ﺷﻲء ﻣﻦ أﻋﻤﺎل اﻟﻤﻨﺎﻓﻘﻴﻦ؛ ﻣﻊ ﺑﻘﺎء‬ ‫ا‪G‬ﻳﻤﺎن ﻓﻲ اﻟﻘﻠﺐ‪ ،‬وﻫﺬا ﻻ ﻳُﺨﺮج ﻣﻦ اﻟﻤﻠﺔ‪،‬‬ ‫ﻟﻜﻨﻪ وﺳﻴﻠﺔ إﻟﻰ ذﻟﻚ‪ ،‬وﺻﺎﺣﺒﻪ ﻳﻜﻮنُ ﻓﻴﻪ‬ ‫إﻳﻤﺎن وﻧﻔﺎق‪ ،‬وإذا ﻛﺜﺮ ﺻﺎ َر ﺑﺴﺒﺒﻪ ﻣﻨﺎﻓ ًﻘﺎ‬ ‫ﺧﺎﻟﺼﺎ‪.‬‬ ‫ً‬ ‫وﻣ ــﻦ أﻧ ـ ــﻮاع اﻟ ـﻨ ـﻔــﺎق اﻟ ـﺘ ـﻜــﺎﺳــﻞ ﻋﻦ‬ ‫اﻟﺼﻼة ﻣﻊ اﻟﺠﻤﺎﻋﺔ ﻓﻲ اﻟﻤﺴﺠﺪ؛ ﻓﺈﻧﻪ ﻣﻦ‬ ‫ﺻﻔﺎت اﻟﻤﻨﺎﻓﻘﻴﻦ‪ ،‬ﻓﺎﻟﻨﻔﺎق ﺷــﺮ‪ ،‬وﺧﻄﻴﺮ‬ ‫ﺟ ًﺪّا‪ ،‬وﻛﺎن اﻟﺼﺤﺎﺑﺔ ﻳﺘﺨﻮﻓﻮن ﻣﻦ اﻟﻮﻗﻮع‬ ‫ﻓﻴﻪ‪ ،‬ﻗﺎل اﺑﻦ أﺑﻲ ﻣﻠﻴﻜﺔ‪) :‬أدرﻛﺖ ﺛﻼﺛﻴﻦ ﻣﻦ‬ ‫أﺻﺤﺎب رﺳﻮل ا‪ /‬ﺻﻠﻰ ا‪ /‬ﻋﻠﻴﻪ وﺳﻠﻢ‬ ‫ُﻛﻠ‪r‬ﻬﻢ ﻳﺨﺎف اﻟﻨﻔﺎق ﻋﻠﻰ ﻧﻔﺴﻪ(‪.‬‬ ‫أﻣ ـ ــﺎ اﻟ ـ ـﻔـ ــﺮق ﺑـ ـﻴ ــﻦ اﻟـ ـﻨـ ـﻔ ــﺎق ا‪M‬ﻛـ ـﺒ ــﺮ‬

‫*‪‘M|‚G‬‬

‫واﻟﻨﻔﺎق ا‪M‬ﺻﻐﺮ ﻓﻴﺘﻤﺜﻞ ﻓﻲ ﻋﺪة ﺟﻮاﻧﺐ‬ ‫َ‬ ‫اﻟﻨﻔﺎق ا‪M‬ﻛﺒ َﺮ ﻳُﺨﺮجُ ﻣﻦ اﻟﻤ ﱠﻠﺔ‪،‬‬ ‫ﻣﻨﻬﺎ‪ :‬أن‬ ‫واﻟـﻨـﻔـ َ‬ ‫ـﺎق ا‪M‬ﺻـﻐــﺮ ﻻ ُﻳـﺨــﺮجُ ﻣﻨﻬﺎ‪ ،‬ﻛﻤﺎ أن‬ ‫اﻟﻨﻔﺎق ا‪M‬ﻛـﺒــﺮ‪ :‬اﺧـﺘــﻼف اﻟﺴﺮ واﻟﻌﻼﻧﻴﺔ‬ ‫ﻓــﻲ اﻻﻋ ـﺘ ـﻘــﺎد‪ .‬وا‪M‬ﺻ ـﻐــﺮ‪ :‬اﺧ ـﺘــﻼف اﻟﺴﺮ‬ ‫واﻟ ـﻌــﻼﻧ ـﻴــﺔ ﻓــﻲ ا‪M‬ﻋــﻤــﺎل دون اﻻﻋ ـﺘ ـﻘــﺎد‪.‬‬ ‫واﻟﻨﻔﺎق ا‪M‬ﻛﺒﺮ ﻻ ﻳﺼﺪر ﻣﻦ ﻣﺆﻣﻦ‪ ،‬وأﻣﺎ‬ ‫اﻟﻨﻔﺎق ا‪M‬ﺻـﻐــﺮ ﻓﻘﺪ ﻳـﺼــﺪر ﻣــﻦ اﻟﻤﺆﻣﻦ‪.‬‬ ‫وأﺧ ـﻴ ـ ًﺮا ﻓــﺈن اﻟﻨﻔﺎق ا‪M‬ﻛـﺒــﺮ ﻓــﻲ اﻟﻐﺎﻟﺐ ﻻ‬ ‫ﻳﺘﻮب ﺻﺎﺣﺒﻪ‪ ،‬وﻟــﻮ ﺗــﺎب ﻓﻘﺪ اﺧﺘﻠﻒ ﻓﻲ‬ ‫ﻗﺒﻮل ﺗﻮﺑﺘﻪ ﻋﻨﺪ اﻟﺤﺎﻛﻢ‪ .‬ﺑﺨﻼف اﻟﻨﻔﺎق‬ ‫ا‪M‬ﺻﻐﺮ؛ ﻓــﺈن ﺻﺎﺣﺒﻪ ﻗﺪ ﻳﺘﻮب إﻟــﻰ ا‪،/‬‬ ‫ﻓﻴﺘﻮب ا‪ /‬ﻋﻠﻴﻪ‪ ،‬ﻗــﺎل ﺷﻴﺦ ا‪G‬ﺳــﻼم اﺑﻦ‬ ‫ﺗﻴﻤﻴﺔ )وﻛﺜﻴ ًﺮا ﻣﺎ ﺗﻌﺮض ﻟﻠﻤﺆﻣﻦ ﺷﻌﺒﺔ ﻣﻦ‬ ‫ﺷﻌﺐ اﻟﻨﻔﺎق‪ ،‬ﺛﻢ ﻳﺘﻮبُ ا‪ /‬ﻋﻠﻴﻪ‪ ،‬وﻗﺪ ﻳﺮد‬ ‫ﻋﻠﻰ ﻗﻠﺒﻪ ﺑﻌﺾ ﻣﺎ ﻳﻮﺟﺐ اﻟﻨﻔﺎق‪ ،‬وﻳﺪﻓﻌﻪ‬ ‫ا‪ /‬ﻋ ـﻨــﻪ‪ ،‬واﻟ ـﻤــﺆﻣــﻦ ﻳـﺒـﺘـﻠــﻰ ﺑــﻮﺳــﺎوس‬ ‫اﻟﺸﻴﻄﺎن‪ ،‬وﺑﻮﺳﺎوس اﻟﻜﻔﺮ اﻟﺘﻲ ﻳﻀﻴﻖ‬ ‫ﺑﻬﺎ ﺻﺪره(‬

‫*‪¦‚~§ŠG‬‬

‫<‚§|©‬

‫ﺗﺤﺼﻴﻦ اﺑﻨﺎء‬

‫وﻣ ــﻦ أﻓ ـﻀــﻞ اﻟ ـﻄــﺮق ﻟـﻤـﻌــﺎﻟـﺠــﺔ ﻫــﺬه‬ ‫اﻟﻈﺎﻫﺮة ﻫﻲ ﻣﻌﺎﻟﺠﺘﻬﺎ ﻣﻦ ﺟﺬورﻫﺎ ﻓﺎ‪M‬ﻫﻞ‬ ‫ﻫﻢ أﻛﺜﺮ اﻟﻨﺎس ﻣﻘﺪرة ﻋﻠﻰ ﻣﻌﺎﻟﺠﺔ ﻫﺬه‬ ‫اﻟﻤﺸﻜﻠﺔ ﻟﺪى ا‪M‬ﺑﻨﺎء‪ ،‬ﻓﻠﻮ أن ﻛﻞ أب وأم‬ ‫رأوا ﻓﻲ اﺑﻨﻬﻢ ﺧﺼﻠﺔ ﻣﻦ ﺧﺼﺎل اﻟﻨﻔﺎق‬ ‫ﺳﻮاء أﻛﺎﻧﺖ اﻟﻜﺬب أو اﻟﺨﻴﺎﻧﺔ أو إﺧﻼف‬ ‫اﻟــﻮﻋــﺪ ﻓﻌﻠﻴﻬﻢ ﻣﻌﺎﻟﺠﺘﻬﺎ ﺑــﺄﺳــﺮع وﻗــﺖ‬ ‫ﻓﺎ‪M‬ﺑﻨﺎء ﻫﻨﺎ ﻳﺴﻬﻞ ﻋﻼﺟﻬﻢ ﻟﻌﺪم ﺗﻐﻠﻐﻞ‬ ‫اﻟـﻨـﻔــﺎق ﻓـﻴـﻬــﻢ‪ ،‬ﻟـﻜــﻦ ﻟــﻮ ﺗــﺮﻛـﻨــﺎﻫــﻢ ﻓﺴﻮف‬ ‫ﺗﺘﻐﻠﻐﻞ ﻫﺬه اﻟﺼﻔﺔ ﻟﺪﻳﻬﻢ وﻣﻦ ﺛﻢ ﻳﺼﻌﺐ‬ ‫ﻣﻌﺎﻟﺠﺘﻬﺎ‪.‬‬ ‫وﺧ ـﺘــﻢ اﻟـﺸـﻬــﺮاﻧــﻲ ﺑــﺎﻟ ـﻘــﻮل‪ :‬ﻟــﻮ أﻧﻨﺎ‬ ‫وﺟــﺪﻧــﺎ ﻓــﻲ ﺷـﺨــﺺ ﻣــﺎ ﺻـﻔــﺔ ﻣــﻦ ﺻﻔﺎت‬ ‫اﻟﻨﻔﺎق ﻓﻴﻨﺒﻐﻲ أﻻ ﻧﻨﻬﺮه ﻋﻨﻬﺎ أو ﻧﺰﺟﺮه‪،‬‬ ‫ﺑــﻞ ﻋـﻠـﻴـﻨــﺎ اﺳ ـﺘ ـﺨــﺪام اﻟ ـﻠ ـﻴــﻦ وا‪M‬ﺳــﻠــﻮب‬ ‫اﻟـﻄـﻴــﺐ وأن ﻧﻔﻬﻤﻪ أن ﻫ ــﺬه اﻟـﺼـﻔــﺔ ﻣﻦ‬ ‫اﻟﺼﻔﺎت اﻟﺬﻣﻴﻤﺔ اﻟﺘﻲ ﻧﻬﻰ ا‪G‬ﺳــﻼم ﻋﻨﻬﺎ‬ ‫وأن اﻟﻤﻨﺎﻓﻖ ﻣﺬﻣﻮم ﻣﻦ ا‪ /‬وﻣﻦ اﻟﻨﺎس‪،‬‬ ‫وﻋﻠﻴﻨﺎ أن ﻧﻨﺒﻪ اﻟﺠﻤﻴﻊ ﻟﺌﻼ ﻳﻘﻌﻮا ﻓﻲ ﻫﺬا‬ ‫اﻟﺨﻄﺄ‪ ،‬ﻓﻼ ﻳﻮﺟﺪ أﺣﺪ ﻣﻌﺼﻮم ﻟﻜﻦ اﻟﺬي‬ ‫ﻳﺠﺐ أن ﻧﻌﻠﻤﻪ ﻫﻮ أن اﻻﺳﺘﻤﺮار ﻓﻲ اﻟﺨﻄﺄ‬ ‫أﻛﺒﺮ ﻓﺪاﺣﺔ ﻣﻦ اﻟﺨﻄﺄ ﻧﻔﺴﻪ‪.‬‬

‫ﻣــﻦ ﻧــﺎﺣـﻴــﺔ أﺧـــﺮى ﻳــﻮﺿــﺢ ا‪M‬ﺳ ـﺘــﺎذ‬ ‫ﻣﺤﻤﺪ اﻟﻌﻴﺴﻰ اﻟﻤﺴﺘﺸﺎر اﻻﺟﺘﻤﺎﻋﻲ أن‬ ‫اﻟﻨﻔﺎق ﻣﻦ ا‪m‬ﻓﺎت اﻟﺘﻲ ﺗﺪﻣﺮ اﻟﻌﻼﻗﺎت ﺑﻴﻦ‬ ‫اﻟﻤﺴﻠﻤﻴﻦ‪ ،‬وﻳﻘﻮل‪ :‬ﻫﺬه اﻟﺼﻔﺔ ﻻ ﻳﺘﺼﻒ‬ ‫ﺑﻬﺎ ﻓﻲ ا‪M‬ﻏﻠﺐ ﻣﻦ وﻗﺮ ﺧﻮف ا‪ /‬ﻓﻲ ﻗﻠﺒﻪ‪،‬‬ ‫ﻣﻬﻤﺎ ﻛﺎﻧﺖ ا‪M‬ﺳﺒﺎب‪ .‬ﻓﻨﺤﻦ ﻧﺮى اﻟﻤﻨﺎﻓﻖ‬ ‫ﻳـﻜــﺬب ﻋﻠﻰ ﻫــﺬا وﻳﺨﻠﻒ وﻋــﺪه ﻋﻠﻰ ذاك‬ ‫واﻟﻨﺎس أﺻﺒﺤﺖ ﻻ ﺗﺘﻜﻠﻢ ﻣﻌﻪ ﺧﻮﻓﺎ ﻣﻦ‬ ‫ﺗﺴﺮب أﺳــﺮارﻫــﻢ ﻓﻬﺬا ﻛﺎﻟﻤﺮض اﻟﻤﺰﻣﻦ‬ ‫ﻋﻠﻰ ﺻﺎﺣﺒﻪ أن ﻳﻌﺎﻟﺞ ﻧﻔﺴﻪ‪ ،‬ﺣﻴﺚ ﻳﺘﻮﺟﺐ‬ ‫اﻟﺠﺎﻧﺐ اﻟﻨﻔﺴﻲ‬ ‫ﻋﻠﻴﻪ أن ﻳﺠﺎﻫﺪﻫﺎ ﻋﻠﻰ أﻻ ﻳﻘﻮل إﻻ اﻟﺤﻖ‬ ‫وﻣﻦ ﺟﺎﻧﺒﻪ أﻛﺪ ا‪M‬ﺳﺘﺎذ ﻋﻠﻲ ﻋﺸﻴﺮي‬ ‫وﻟــﻮ ﻛــﺎن ذﻟــﻚ ﺳﻴﻌﻮد ﻋﻠﻴﻪ ﺑﺎﻟﻀﺮر‪ ،‬وأﻻ‬ ‫ﻳﺨﻠﻒ وﻋﺪه ﻣﻊ أي ﺷﺨﺺ ﺣﺘﻰ ﻻ ﻳﺸﺘﻬﺮ اﻟﻤﺴﺘﺸﺎر اﻟﻨﻔﺴﻲ ﺑﻤﺴﺘﺸﻔﻰ ﺻﺎﻣﻄﺔ‬ ‫ﺑﺬﻟﻚ اﻟﺼﻔﺔ اﻟﺸﻨﻴﻌﺔ‪ .‬ﻓﺎﻟﻤﻨﺎﻓﻖ ﻳﻌﻴﺶ ﺧﻄﻮرة اﻟﻨﻔﺎق‪ ،‬ﻣﻮﺿﺤً ﺎ أﻧــﻪ ﻟﻴﺲ ﺻﻔﺔ‬ ‫ﻓﻲ اﺿﻄﺮاب وﺧﻮف ﻓﺘﺮاه ﻣﺸﺘﺖ اﻟﺬﻫﻦ ﻋﺎﺑﺮة‪ ،‬وﻳﻘﻮل‪ :‬اﻟﻨﻔﺎق ﻣﻦ اﻟﺼﻔﺎت اﻟﺘﻲ‬ ‫ﺷــﺎرد اﻟﺒﺎل ﻳﻔﻜﺮ ﻛﻴﻒ ﻳﺠﺎﻣﻞ ﻫﺬا وﻛﻴﻒ ﻻ ﺗﺄﺗﻲ ﻣﻦ ﻓــﺮاغ‪ ،‬ﻓﻬﻨﺎك أﺳﺒﺎب ودواﻓــﻊ‬ ‫وراءه‪ ،‬ﻛﻤﺎ أﻧﻪ ﻣﻦ اﻟﺼﻔﺎت اﻟﺘﻲ ﺗﻮﺻﻒ‬ ‫ﻳﻀﺤﻚ ﻋﻠﻰ ذاك‪.‬‬ ‫ﺑﺄﻧﻬﺎ ﻣﺰﻣﻨﺔ إذا ﻟــﻢ ﻳﺘﻢ ﺗــﺪارﻛـﻬــﺎ ووﺿــﻊ‬ ‫ﺣ ـﻠــﻮل ﻟـﻬــﺎ ﻓــﻲ أﺳ ــﺮع وﻗ ــﺖ‪M ،‬ﻧ ـﻬــﺎ ﺻﻔﺔ‬ ‫ﺷﻨﻴﻌﺔ وﻗﺒﻴﺤﺔ وﻣﻨﺒﻮذة ﻣﻦ ﺟﻤﻴﻊ اﻟﻨﺎس‬ ‫ﺳﻮاء أﻛﺎﻧﻮا ﻣﺴﻠﻤﻴﻦ أم ﻛﺎﻓﺮﻳﻦ‪.‬‬ ‫وﻟ ــﻮ ﺗ ـﺤــﺪﺛ ـﻨــﺎ ﻋــﻦ ﻫ ــﺬه اﻟ ـﺼ ـﻔــﺔ ﻣﻦ‬ ‫اﻟﻨﺎﺣﻴﺔ اﻟﻨﻔﺴﻴﺔ ﻓﺈن اﻟﻤﻨﺎﻓﻖ وﺑﻜﻞ ﺗﺄﻛﻴﺪ‬ ‫ﻟﻪ ﻣــﺎض ﺳــﻲء‪ ،‬أو أﻧــﻪ ﻣﻦ اﻟﻄﺎﻣﻌﻴﻦ ﻓﻲ‬ ‫ﻫــﺬه اﻟﺪﻧﻴﺎ اﻟﺬﻳﻦ ﻳﺤﺒﻮن ﺟﻤﻊ ﻛﻞ ﺷﻲء‬ ‫ﺳ ــﻮاء ﺑــﺎﻟـﺤــﻖ أو ﺑــﺎﻟـﺒــﺎﻃــﻞ‪ ،‬وﻛــﺬﻟــﻚ ﺗﺠﺪ‬ ‫ﺑﻌﻀﻬﻢ ﻣﻤﻦ ﺑﻬﻢ ﻋﻘﺪ ﻧﻔﺴﻴﺔ‪ .‬وﻣﻦ ﺻﻔﺎت‬ ‫اﻟﻤﻨﺎﻓﻘﻴﻦ ﻛﺬﻟﻚ أﻧﻚ ﻻ ﺗﺮاﻫﻢ إﻻ ﻣﻀﻄﺮﺑﻴﻦ‬ ‫وﻣﺮﺗﺒﻜﻴﻦ ﻓﻲ أﻏﻠﺐ ا‪M‬وﻗــﺎت وذﻟــﻚ ﻟﻜﺜﺮة‬ ‫ﻛﺬﺑﻬﻢ وإﺧﻼﻓﻬﻢ ﻟﻮﻋﻮدﻫﻢ‪.‬‬ ‫ﻓﻤﻦ اﻟﻤﻔﺘﺮض ﻋﻠﻴﻨﺎ ﺟﻤﻴﻌﺎ أن ﻧﻌﻴﻦ‬ ‫وﻧﺴﺎﻋﺪ ﻣﻦ رأﻳﻨﺎ ﻓﻴﻬﻢ ﺻﻔﺔ ﻣﻦ ﺻﻔﺎت‬ ‫اﻟﻤﻨﺎﻓﻘﻴﻦ‪ ،‬وﻻ أﻋﻨﻲ ﻣﺴﺎﻋﺪﺗﻬﻢ وﻣﻌﺎوﻧﺘﻬﻢ‬ ‫ﻋﻠﻰ اﻟﻨﻔﺎق‪ ،‬ﺑﻞ اﻟﻤﻘﺼﻮد ﻣﺴﺎﻋﺪﺗﻬﻢ ﻋﻠﻰ‬ ‫ﺗﺮك ﻫﺬه اﻟﺼﻔﺔ‪.‬‬

‫ا‪%‬ﻣﻮر ﺑﻤﻘﺎﺻﺪﻫﺎ‪ :‬ﺗﻌﺪد اﻟﻨﻴﺎت ﻏﻴﺮ ﻗﺎدح ﻓﻲ ا‪%‬ﻋﻤﺎل اﻟﺼﺎﻟﺤﺔ‬ ‫ﻗﻮاﻋﺪ ﻓﻘﻬﻴﺔ‬

‫إﺧﻮاﻧﻜﻢ ﺧﻮﻟﻜﻢ‬ ‫ﺟﻌﻠﻬﻢ ا‪ j‬ﺗﺤﺖ أﻳﺪﻳﻜﻢ‬

‫اﻟﺴﺆال‪ :‬ﻫﻞ ا‪M‬ذﻛﺎر اﻟﻮاردة ﻓﻲ ﺑﻌﺾ ا‪M‬ﻋﻤﺎل‬ ‫وا‪M‬وﻗــﺎت واﻟﺘﻲ ﻻ ﺗﺼﺢ ا‪M‬ﺣﺎدﻳﺚ ﻓﻴﻬﺎ‪ ،‬ﻫﻞ ﻣﻦ‬ ‫ﺑﺄس ﺑﺎﻟﻌﻤﻞ ﺑﻬﺎ‪ ،‬أﻓﻴﺪوﻧﺎ ﺣﻔﻈﻜﻢ ا‪/‬؟‬ ‫اﻟـ ـﺠ ــﻮاب‪ :‬ﻧ ـﻌــﻢ ذﻛ ــﺮ اﻟ ـﻌ ـﻠ ـﻤــﺎء أن اﻟـﺤــﺪﻳــﺚ‬ ‫اﻟﻀﻌﻴﻒ ﻳُﻌﻤﻞ ﺑﻪ ﻓﻲ اﻟﺘﺮﻏﻴﺐ واﻟﺘﺮﻫﻴﺐ وﻓﻀﺎﺋﻞ‬ ‫وﺟﻮب‬ ‫ا‪M‬ﻋﻤﺎل‪ ،‬ﻟﻜﻦ ﻻ ﻳُﺒﻨﻰ ﻋﻠﻴﻪ ﺣﻜﻢ ﺷﺮﻋﻲ ﻣﻦ‬ ‫ٍ‬ ‫ﺗﺤﺮﻳﻢ‪ ،‬ﻻ ﻳُﺒﻨﻰ ﻋﻠﻴﻪ ﺣﻜﻢ ﺷﺮﻋﻲ وﻻ ﻳُﺆﺳﺲ‬ ‫أو��� ‫ٍ‬ ‫ﺑﻪ ﺣﻜﻢ ﺷﺮﻋﻲ‪ ،‬ﻓﻴُﻌﻤﻞ ﺑﻪ ﻓﻲ ا‪M‬ﺷﻴﺎء اﻟﺘﻲ ﺛﺒﺘﺖ‬ ‫ﺑــﺄدﻟــﺔ ﺻﺤﻴﺤﺔ وﻓـﻴــﻪ ﺗــﺮﻏـﻴــﺐ ﺑـﻬــﺬه ا‪M‬ﻋ ـﻤــﺎل أو‬ ‫ﺛﺒﺖ ﺗﺤﺮﻳﻤﻬﺎ ﺑﺄدﻟﺔ ﺻﺤﻴﺤﺔ وﻓﻲ ﻫﺬه ا‪M‬ﺣﺎدﻳﺚ‬ ‫اﻟﻀﻌﻴﻔﺔ ﺗﻨﻔﻴﺮ ﻣﻦ ﻫــﺬه ا‪M‬ﻋـﻤــﺎل‪ ،‬ﻓﻴُﻌﻤﻞ ﺑﻪ ﻓﻲ‬ ‫اﻟﻔﻀﺎﺋﻞ وﻓــﻲ اﻟﺘﺮﻏﻴﺐ واﻟـﺘــﺮﻫـﻴــﺐ‪ ،‬ﺑـﺸــﺮط أﻻ‬

‫أو ﻗــﻮل ﻓــﻼن‪ ،‬ﺑــﻞ وﺿــﻊ ﻟﻨﺎ ﻣﻴﺰا ًﻧﺎ وﻫــﻮ اﻟﻘﺮآن‬ ‫واﻟﺴﻨﺔ‪.‬‬ ‫اﻟﺴﺆال‪ :‬أﻟﻴﺴﺖ ﻗﺎﻋﺪة‪ :‬إن ﺻﺤﺔ ا‪G‬ﺳﻨﺎد دﻟﻴﻞ‬ ‫ﻋﻠﻰ ﺻﺤﺔ اﻟﻤﺘﻦ‪ ،‬ﻗﺎﻋﺪة ﻏﻴﺮ ّ‬ ‫ﻣﻄﺮدة؛ ‪M‬ﻧﻪ ﻗﺪ ﻳﺼﺢ‬ ‫ا‪G‬ﺳﻨﺎد وﻻ ﻳﺼﺢ اﻟﻤﺘﻦ؟‬ ‫اﻟـﺠــﻮاب‪ :‬ﻫــﺬا ﻳﻘﻮﻟﻪ اﻟﻌﻘﻼﻧﻴﻮن‪ ،‬ﻫﻢ اﻟﺬﻳﻦ‬ ‫أﻇﻬﺮوا ﻫــﺬه اﻟﻤﻘﺎﻟﺔ اﻟﻤﻨﻜﺮة‪ ،‬ﻳﻘﻮﻟﻮن ﻗﺪ ﻳﺼﺢ‬ ‫ا‪G‬ﺳ ـﻨــﺎد وﻻ ﻳـﺼــﺢ اﻟ ـﻤ ـﺘــﻦ‪ ،‬ﻫــﺬه اﻟـﻤـﻘــﻮﻟــﺔ ﻗﺎﻟﻬﺎ‬ ‫اﻟﻌﻘﻼﻧﻴﻮن وﻫﻲ ﺑﺎﻃﻠﺔ‪ ،‬ﻻ‪ ،‬إذا ﺻﺢ ا‪G‬ﺳﻨﺎد ﺻﺢ‬ ‫اﻟـﻤـﺘــﻦ‪M ،‬ﻧــﻪ ﻻ ﻳﻤﻜﻦ أن ﻳﺼﺢ ا‪G‬ﺳ ـﻨــﺎد ﺑــﺮواﺗــﻪ‬ ‫اﻟﺜﻘﺎت إﻟﻰ رﺳــﻮل ا‪ - /‬ﺻﻠﻰ ا‪ /‬ﻋﻠﻴﻪ وﺳﻠﻢ‪-‬‬ ‫وﻳﻜﻮن ً‬ ‫ﺧﻄﺄ‪.‬‬

‫ﻣﻦ ﺻﻔﺎﺗﻬﻢ‪ :‬إذا وﻋﺪوا أﺧﻠﻔﻮا‪ ..‬وإذا ﺣﺪﺛﻮا ﻛﺬﺑﻮا‪ ..‬وإذا اﺋﺘﻤﻨﻮا ﺧﺎﻧﻮا‬

‫ﻣﻦ ﻣﺸﻜﺎة اﻟﻨﺒﻮة‬ ‫‪­bIgH+bŸÂ3‬‬

‫‪žšN|,+”E+¥œH+DK-|2&´+M3fœ0jŠœqH+‬‬

‫‬

‫‪sE}H+¦H)¹+bh=3‬‬

‫ﻋﺒﺎرات ﻣﻨﻬﻲ ﻋﻨﻬﺎ‬

‫‪¬œ¥…H+bŸuI3‬‬

‫ﻫﺬه اﻟﻘﺎﻋﺪة ﺗﻌﻨﻲ أن ﺳﺎﺋﺮ ا‪M‬ﻋﻤﺎل اﻟﺘﻲ ﻳﻘﻮم‬ ‫ﺑﻬﺎ اﻟﻤﺴﻠﻢ ﻣﺮﺗﺒﻄﺔ ﺑﻨﻴﺘﻪ ﻓــﻲ ﻓﻌﻠﻬﺎ‪ ،‬ودﻟـﻴــﻞ ﻫﺬه‬ ‫اﻟـﻘــﺎﻋــﺪة ﻗــﻮل اﻟﻨﺒﻲ ﺻﻠﻰ ا‪ /‬ﻋﻠﻴﻪ وﺳـﻠــﻢ‪» :‬إﻧﻤﺎ‬ ‫اﻣﺮئ ﻣﺎ ﻧﻮى‪ ،‬ﻓﻤﻦ ﻛﺎﻧﺖ‬ ‫ا‪M‬ﻋﻤﺎل ﺑﺎﻟﻨﻴﺎت‪ ،‬وإﻧﻤﺎ ﻟﻜﻞ ٍ‬ ‫ﻫﺠﺮﺗﻪ إﻟﻰ ا‪ /‬ورﺳﻮﻟﻪ ﻓﻬﺠﺮﺗﻪ إﻟﻰ ا‪ /‬ورﺳﻮﻟﻪ‪،‬‬ ‫وﻣﻦ ﻛﺎﻧﺖ ﻫﺠﺮﺗﻪ ﻟﺪﻧﻴﺎ ﻳﺼﻴﺒﻬﺎ أو اﻣﺮأة ﻳﺘﺰوﺟﻬﺎ‬ ‫ﻓﻬﺠﺮﺗﻪ إﻟﻰ ﻣﺎ ﻫﺎﺟﺮ إﻟﻴﻪ« رواه اﻟﺒﺨﺎري وﻣﺴﻠﻢ‪.‬‬ ‫وﻗــﺪ ﻧــﺺ ﻫــﺬا اﻟـﺤــﺪﻳــﺚ اﻟﻌﻈﻴﻢ ﻋﻠﻰ اﻟﻘﺎﻋﺪة‬ ‫اﻟﻔﻘﻬﻴﺔ »إﻧﻤﺎ ا‪M‬ﻋﻤﺎل ﺑﺎﻟﻨﻴﺎت«‪ ،‬وذﻛﺮ ﻣﺜﺎﻻ ﺗﻄﺒﻴﻘﻴﺎ‬ ‫ﻋﻠﻴﻬﺎ‪ ،‬وﻫﻮ اﻟﻬﺠﺮة‪ ،‬ﻓﻤﻦ ﻗﺼﺪ ﺑﻬﺠﺮﺗﻪ واﻧﺘﻘﺎﻟﻪ ﻣﻦ‬ ‫ﺑﻠﺪه إﻟﻰ ﺑﻠﺪٍ آﺧﺮ وﺟﻪ ا‪ /‬ﻋﺰ وﺟﻞ وﻃﺎﻋﺘﻪ وﻃﺎﻋﺔ‬ ‫رﺳﻮﻟﻪ ﺻﻠﻰ ا‪ /‬ﻋﻠﻴﻪ وﺳﻠﻢ ﻓﻘﺪ وﻗﻊ أﺟﺮه ﻋﻠﻰ ا‪،/‬‬ ‫أﻣــﺎ ﻣﻦ ﻗﺼﺪ ﺑﻬﺠﺮﺗﻪ ﻣﺼﻠﺤﺔ ﺷﺨﺼﻴﺔ ﻛﺎﻟﺘﺠﺎرة‬ ‫واﻟﺰواج ﻓﻠﻴﺲ ﻟﻪ أﺟﺮ ﻋﻠﻰ ﻫﺠﺮﺗﻪ‪ ،‬وإﻧﻤﺎ ﻟﻪ إدراك‬ ‫ﻣﺼﺎﻟﺤﻪ اﻟﺸﺨﺼﻴﺔ‪.‬‬

‫وﻫــﺬه اﻟـﻘــﺎﻋــﺪة ﺗﺒﻴﻦ أن ﻣـﻨــﺎط ﻗـﺒــﻮل ا‪M‬ﻋـﻤــﺎل‬ ‫اﻟﺼﺎﻟﺤﺔ وﺛﻮاﺑﻬﺎ ﻳﺘﻮﻗﻒ ﻋﻠﻰ ﺻﺤﺔ اﻟﻨﻴﺔ وﺧﻠﻮﺻﻬﺎ‬ ‫ﻣﻦ اﻟﺸﻮاﺋﺐ‪ ،‬ﻓﺈذا ﻛﺎﻧﺖ اﻟﻨﻴﺔ ﺧﺎﻟﺼﺔ ‪ /‬وﻻ ﺷﺎﺋﺒﺔ‬ ‫ﻓﻴﻬﺎ ﺗﺮﺗﺐ ﻋﻠﻴﻬﺎ اﻟﻘﺒﻮل واﻟﺜﻮاب ‪ -‬إذا ﻛﺎﻧﺖ وﻓﻖ‬ ‫اﻟﺸﺮع ‪ ،-‬أﻣﺎ إذا ﻛﺎﻧﺖ اﻟﻨﻴﺔ ﻟﻐﻴﺮ ا‪ ،/‬ﻛﺄﻋﻤﺎل اﻟﺮﻳﺎء‬ ‫واﻟﻨﻔﺎق‪ ،‬ﻓﺈن اﻟﻌﻤﻞ ﻣــﺮدود ﻋﻠﻰ ﺻﺎﺣﺒﻪ‪ ،‬وﻳﺘﺮﺗﺐ‬ ‫ﻋﻠﻴﻪ ا‪G‬ﺛﻢ واﻟﻮزر ﻓﻀﻼ ﻋﻦ اﻟﺜﻮاب وا‪M‬ﺟﺮ‪.‬‬ ‫وﻟﻜﻦ أﺣﻴﺎﻧﺎ ﻗﺪ ﺗﺘﺮدد ﻧﻴﺔ اﻟﻌﻤﻞ ﺑﻴﻦ ﻣﻘﺎﺻﺪ‬ ‫ﻣﺘﻌﺪدة‪ ،‬وﻣﻦ أﻣﺜﻠﺔ ذﻟﻚ‪ :‬اﻟﺼﺪﻗﺔ ﺑﻨﻴﺔ اﻟﺸﻔﺎء‪ ،‬أو‬ ‫اﻟﻌﻤﺮة ﺑﻨﻴﺔ اﻟﻨﺰﻫﺔ‪ ،‬أو اﻟﺼﻮم ﺑﻨﻴﺔ اﻟﺼﺤﺔ‪ ،‬أو‬ ‫ﺻﻠﺔ اﻟﺮﺣﻢ ﺑﻨﻴﺔ ﺳﻌﺔ اﻟﺮزق وﻃﻮل اﻟﻌﻤﺮ‪ ،‬أو ﻓﻌﻞ‬ ‫اﻟﻤﻌﺮوف ﺑﻨﻴﺔ دﻓﻊ ﻣﺼﺎرع اﻟﺴﻮء‪ ،‬ﻓﻴﺘﺴﺎءل ﻛﺜﻴﺮ‬ ‫ﻣــﻦ اﻟ ـﻨــﺎس ﻋــﻦ ﺻﺤﺔ أﻋﻤﺎﻟﻬﻢ اﻟﺼﺎﻟﺤﺔ ﻓــﻲ ﺗﻠﻚ‬ ‫اﻟﺤﺎﻻت‪.‬‬ ‫واﻟﺠﻮاب اﻟﺬي أراه ‪ -‬وا‪ /‬أﻋﻠﻢ ‪ -‬أن ﻛﻞ ﺗﻠﻚ‬

‫ا‪M‬ﻋـﻤــﺎل اﻟﺼﺎﻟﺤﺔ إذا ﻓﻌﻠﻬﺎ اﻟﻤﺴﻠﻢ ‪ /‬ﻋﺰ وﺟﻞ‪،‬‬ ‫ﺑﺪون ﻣﺮاءاة ‪M‬ﺣﺪ ﻣﻦ اﻟﻨﺎس أو اﺳﺘﺠﻼﺑﺎ ﻟﺜﻨﺎﺋﻬﻢ‪،‬‬ ‫واﻗﺘﺮﻧﺖ ﻧﻴﺘﻪ ﺗﻠﻚ ﺑﻤﻘﺎﺻﺪ أﺧﺮى ﻳﺮﺟﻮﻫﺎ ﻣﻦ ا‪/‬‬ ‫ﻋﺰ وﺟﻞ ﻓﺈن ﻋﻤﻠﻪ ﺻﺤﻴﺢ ﻣﻘﺒﻮل إن ﺷﺎء ا‪ ،/‬وﻗﺪ‬ ‫وردت ﺑﺬﻟﻚ أدﻟﺔ ﻋﺪﻳﺪة‪ ،‬ﻣﻨﻬﺎ ﻗﻮل اﻟﻨﺒﻲ ﺻﻠﻰ ا‪/‬‬ ‫ﻋﻠﻴﻪ وﺳﻠﻢ‪» :‬ﺻﺪﻗﺔ اﻟﺴﺮ ﺗﻄﻔﻰء ﻏﻀﺐ اﻟﺮب‪ ،‬وﺻﻠﺔ‬ ‫اﻟﺮﺣﻢ ﺗﺰﻳﺪ ﻓﻲ اﻟﻌﻤﺮ‪ ،‬وﻓﻌﻞ اﻟﻤﻌﺮوف ﻳﻘﻲ ﻣﺼﺎرع‬ ‫اﻟﺴﻮء« رواه اﻟﺒﻴﻬﻘﻲ ﻓﻲ اﻟﺸﻌﺐ‪ ،‬وروي أن اﻟﻨﺒﻲ‬ ‫ﺻﻠﻰ ا‪ /‬ﻋﻠﻴﻪ وﺳﻠﻢ ﻗﺎل‪» :‬داووا ﻣﺮﺿﺎﻛﻢ ﺑﺎﻟﺼﺪﻗﺔ«‬ ‫رواه اﻟﻄﺒﺮاﻧﻲ ﻓﻲ اﻟﻜﺒﻴﺮ وا‪M‬وﺳــﻂ واﻟﺒﻴﻬﻘﻲ ﻓﻲ‬ ‫اﻟﺸﻌﺐ‪.‬‬ ‫ﻓﺪﻟﺖ ﻫﺬه ا‪M‬ﺣﺎدﻳﺚ أن اﻟﻤﺴﻠﻢ إذا ﻗﺮن ﻣﻊ ﻧﻴﺘﻪ‬ ‫اﻟﺨﺎﻟﺼﺔ ﻧﻴﺔ أﺧــﺮى ﺻﺎﻟﺤﺔ ﻓﺈن ﺗﻌﺪد اﻟﻨﻴﺎت ﻏﻴﺮ‬ ‫ﻗﺎدح ﻓﻲ أﻋﻤﺎﻟﻪ إن ﺷﺎء ا‪ ،/‬وﻫﺬا ا‪M‬ﻣﺮ دﻟﻴﻞ ﻋﻠﻰ‬ ‫ﺳﻌﺔ ﻓﻀﻞ ا‪ /‬وﺟﺰﻳﻞ ﻋﻄﺎﺋﻪ‪.‬‬

‫»ﻻ ﺣﻮل ا‪ ..«/‬ﻻ ﺗﺠﻮز ‪%‬ﻧﻬﺎ ﻧﻔﻲ ﻟﺤﻮل ا‪/‬‬ ‫) ﻻﺣــﻮل ‪ (/‬ﻋـﺒــﺎرة ﻳﻘﻮﻟﻬﺎ ﺑﻌﺾ اﻟـﻨــﺎس وﻻ‬ ‫ﻳﺸﻌﺮون ﺑﺨﻄﺌﻬﺎ‪ ،‬وﻟﺬﻟﻚ وﺟﺐ اﻟﺘﻨﺒﻴﻪ ﻋﻠﻴﻬﺎ‪.‬‬ ‫ﻣﻨﺎﺳﺒﺔ ﻗﻮﻟﻬﺎ‪ :‬ﺗﻘﺎل ﻋﻨﺪ اﻟﻌﺠﺰ ﻋﻦ اﻟﻔﻌﻞ أو‬ ‫اﻻﺳﺘﻐﺮاب ﻣﻦ ﻓﻌﻞ ﻣﺴﺘﻬﺠﻦ‪.‬‬ ‫ﺣﻜﻤﻬﺎ‪ :‬ﻣﻨﻬﻲ ﻋﻨﻬﺎ وﻻ ﺗﺠﻮز وﻳﻨﺒﻐﻲ أن ﺗﺼﺤﺢ‬ ‫إﻟﻰ اﻟﻠﻔﻈﺔ اﻟﺸﺮﻋﻴﺔ اﻟﺼﺤﻴﺔ وﻫﻲ )ﻻ ﺣﻮل وﻻ ﻗﻮة‬ ‫إﻻ ﺑﺎ‪.(/‬‬ ‫ﺳـﺒــﺐ اﻟـﻨـﻬــﻲ‪ :‬ﺑـﻬــﺬه اﻟ ـﻌ ـﺒــﺎرة اﻟـﻤـﺤــﺮﻓــﺔ ﻳﺘﻐﻴﺮ‬ ‫اﻟﻤﻌﻨﻰ وﻫﻮ ﻧﻔﻲ اﻟﺤﻮل واﻟﻘﻮة ﻋﻦ ا‪ /‬ﻋﺰ وﺟﻞ‪.‬‬ ‫واﻟــﻮاﺟــﺐ‪ :‬أن ﺗﻌﺪل ﻫــﺬه اﻟﻌﺒﺎرة ﻋﻠﻰ وﺟﻬﻬﺎ‬ ‫اﻟﺼﺤﻴﺢ وﻫﻲ )ﻻ ﺣﻮل وﻻ ﻗﻮة إﻻ ﺑﺎ‪.(/‬‬ ‫ﻓﻬﻲ ﻧﻔﻲ واﺛﺒﺎت‪ ،‬ﻧﻔﻲ اﻟﺤﻮل واﻟﻘﻮة ﻋﻦ ﻛﻞ أﺣﺪ‬

‫وإﺛﺒﺎﺗﻬﺎ ‪ /‬اﻟﻮاﺣﺪ ا‪M‬ﺣﺪ‪ .‬وﻫﻲ ﺗﺨﻠﻴﺔ ﺛﻢ ﺗﺤﻠﻴﺔ‪.‬‬ ‫ﻗــﺎل اﻟﺸﻴﺦ اﻟـﻌــﻼﻣــﺔ ﻋ ـﺒــﺪا‪ /‬ﺑــﻦ ﻋﺒﺪاﻟﺮﺣﻤﻦ‬ ‫اﻟﺠﺒﺮﻳﻦ رﺣﻤﻪ ا‪) /‬ﻻ ﻳﺠﻮز ذﻟﻚ؛ ﻓﺈن اﻟﺬﻛﺮ اﻟﻤﺄﺛﻮر‬ ‫أن ﻳﻘﻮل )ﻻ ﺣــﻮل وﻻ ﻗــﻮة إﻻ ﺑــﺎ‪ (/‬أي ﻟ†ﻧﺴﺎن‬ ‫ﺗﺤﻮل ﻣﻦ ﺣﺎﻟﺔ إﻟــﻰ ﺣﺎﻟﺔ وﻻ ﻗــﻮة ﻋﻠﻰ ا‪M‬ﻋﻤﺎل إﻻ‬ ‫ﺑﺎ‪ /‬ﺗﻌﺎﻟﻰ‪ ،‬ﻓﺄﻣﺎ ﻣﻦ ﻗﺎل )ﻻ ﺣﻮل ا‪ (/‬ﻓﺈن ﻫﺬا ﻻ‬ ‫ﻳﺠﻮز ‪M‬ﻧﻪ ﻧﻔﻲ ﻟﺤﻮل ا‪ /‬اﻟﺬي ﺗﺼﺮﻓﻪ‪ ،‬ﻓﻴﺠﺐ اﻟﻨﻬﻲ‬ ‫ﻋﻨﻪ وإرﺷــﺎدﻫــﻢ إﻟــﻰ اﻟــﺪﻋــﺎء اﻟﻤﺄﺛﻮر(اﻧﺘﻬﻰ ﻛﻼﻣﻪ‬ ‫رﺣﻤﻪ ا‪./‬‬ ‫وﻗﺪ وردت أﺣﺎدﻳﺚ ﻛﺜﻴﺮة ﻓﻲ ﻓﻀﻞ)ﻻ ﺣﻮل وﻻ‬ ‫ﻗﻮة إﻻ ﺑﺎ‪(/‬ﻣﻨﻬﺎ‪:‬‬ ‫‪-١‬ﻋﻦ أﺑﻲ ﻣﻮﺳﻰ ا‪M‬ﺷﻌﺮي رﺿﻲ ا‪ /‬ﻋﻨﻪ ﻗﺎل‬

‫ﻗﺎل رﺳﻮل ا‪ /‬ﺻﻠﻰ اﻟﻪ ﻋﻠﻴﻪ وﺳﻠﻢ)ﻳﺎ ﻋﺒﺪ ا‪ /‬ﺑﻦ‬ ‫ﻗﻴﺲ ﻗﻞ‪ :‬ﻻ ﺣﻮل وﻻ ﻗﻮة إﻻ ﺑﺎ‪ /‬ﻓﺈﻧﻬﺎ ﻛﻨﺰ ﻣﻦ ﻛﻨﻮز‬ ‫اﻟﺠﻨﺔ(‪.‬‬ ‫‪ -٢‬ﻋﻦ أﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﻗﺎل‪ :‬ﻗﺎل رﺳﻮل ا‪ /‬ﺻﻠﻰ‬ ‫ا‪ /‬ﻋﻠﻴﻪ وﺳﻠﻢ) ﻣﻦ ﻗﺎل ﻳﻌﻨﻲ إذا ﺧﺮج ﻣﻦ ﺑﻴﺘﻪ ﺑﺴﻢ‬ ‫ا‪ /‬ﺗﻮﻛﻠﺖ ﻋﻠﻰ ا‪ /‬وﻻ ﺣﻮل وﻻ ﻗﻮة إﻻ ﺑﺎ‪ ،/‬ﻳﻘﺎل‬ ‫ﻟﻪ ﻛﻔﻴﺖ ووﻗﻴﺖ وﺗﻨﺤﻰ ﻋﻨﻪ اﻟﺸﻴﻄﺎن(‪.‬‬ ‫‪-٣‬ﻋــﻦ ﻋﺒﺪ ا‪ /‬ﺑﻦ ﻋﻤﺮو ﻗــﺎل‪ :‬ﻗــﺎل رﺳــﻮل ا‪/‬‬ ‫ﺻﻠﻰ ا‪ /‬ﻋﻠﻴﻪ وﺳﻠﻢ‪ :‬ﻣﺎ ﻋﻠﻰ ا‪M‬رض أﺣﺪ ﻳﻘﻮل ﻻ‬ ‫إﻟﻪ إﻻ ا‪ /‬وا‪ /‬أﻛﺒﺮ وﻻ ﺣﻮل وﻻ ﻗﻮة إﻻ ﺑﺎ‪ /‬إﻻ‬ ‫ﻛﻔﺮت ﻋﻨﻪ ﺧﻄﺎﻳﺎه وﻟﻮ ﻛﺎﻧﺖ ﻣﺜﻞ زﺑﺪ اﻟﺒﺤﺮ‪ .‬رواه‬ ‫اﻟﺘﺮﻣﺬي وﺣﺴﻨﻪ‪.‬‬


‫أﺻﺪاء‬ ‫وﻗﻔﺎت ﻣﻊ ﻣﺠﻤﻊ اﻟﻠﻐﺔ‬ ‫اﻟﻌﺮﺑﻴﺔ اﻟﺴﻌﻮدي‬

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‫ورﻗﺎااااااات‬

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‫ﺳﺮة‬4‫ا‬

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‫ﻧﻮن اﻟﻨﺴﻮة‬

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‫ﻓﻘﻪ‬ ‫اﻟﻤﺮأة‬

"‫ﺑﻌﻀﻬﻢ ﻳﺘﻌﺎﻣﻞ ﻋﻠﻰ أﻧﻪ "ﻃﺎووس" اﻟﺒﻴﺖ وﻋﻠﻴﻬﺎ أن ﺗﻜﻮن "ﻧﻌﺎﻣﺔ‬

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‫أراك ﺑﻘﻠﺒﻲ ﺟﺪﻳﺪة اﻟﺤﻴﺎة‬

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‫ آﺑﺎء ﻳﻨﻴﺒﻮن ﺻﻐﺎرﻫﻢ ﻻﺳﺘﻼم اﻟﺴﻼل اﻟﻐﺬاﺋﻴﺔ ﺣﻴﺎء‬:‫ﺑﺮﻳﺴﺎﻟﻲ‬



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‫ﻗﺼﺔ ﻣﺒﺪع‬ ‫ ﺷﻬﺎدات‬٨ ‫ ﺣﺼﻠﺖ ﻋﻠﻰ‬:‫اﻟﻤﺎﻟﻜﻲ‬ "‫ﻣﻌﺘﻤﺪة وأﺣﻠﻢ ﺑـ "ﺑﺮاءة اﺧﺘﺮاع‬

‫ﻃﺮﻳﻖ اﻟﻨﺠﺎح‬

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‫ ﺷﻔﺎء ﻣﻦ ﻛﻞ‬..«‫»اﻟﺴﻨﺎ‬ ّ ‫داء إ‬ ‫ﻻ اﻟﺴﺎم‬

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‫إﻋﺠﺎز‬ ‫ﻋﻠﻤﻲ‬

‫ﺗﺤﺪث ﻟـ »اﻟﺮﺳﺎﻟﺔ«ﻋﻦ اﻟﻘﻴﺮوان ﺑﻴﻦ ﻋﺮاﻗﺔ اﻟﻤﺎﺿﻲ وﺗﻄﻠﻌﺎت اﻟﻤﺴﺘﻘﺒﻞ‬

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‫ﻣﻨﺬ أﻛﺜﺮ ﻣﻦ ﻗﺮﻧﻴﻦ وﻧﺤﻦ ﻧﻮاﺻﻞ اﻗﺘﻄﺎف ﻣﺎ ﻳﻨﺠﺰه اﻟﻐﺮب‬

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