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‫اﺧﻴﺮة‬ ‫ﻓﺘﺎوى ﻟﻐﻮﻳﺔ‬

‫أﻣـﺎ ﺑﻌـﺪ‬

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‫ﻛﻠ‬ ‫ ﻣﺆﻛﺪً ا اﻟﻮﺟﻮد اﻟﺤﻘﻴﻘﻲ ﻟﻠﺮواﻳﺔ اﻟﺴﻌﻮدﻳﺔ ﻏﻴﺮ أﻧﻬﺎ ﻟﻢ ﺗﺼﻞ إﻟﻰ ﻣﺼﺎف اﻟﺮواﻳﺔ اﻟﻌﺮﺑﻴﺔ‬..‫ﻤﺔ‬ ‫ورد‬

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‫ وﺛﻘﺎﻓﺔ‬..‫ﻓﻲ ﺣﻮار ﺣﻮل ﺳﻘﻮط اﻟﻨﺨﺒﺔ‬ :‫اﻟﺠﻤﻬﻮر‬

‫اﻟﻐﺬاﻣﻲ ﻳﺠﻴﺐ‬ ‫ﻋﻦ ﺳﺆال اﻟﺪﻳﻦ‬ !!..‫واﻟﺴﻴﺎﺳﺔ‬

‫ﻓﻲ اﻟﻌ‬

‫ﺪد اﻟﻤﻘﺒﻞ‬



‫ﻓﻲ اﻟﻤﻨﻬﺞ‬

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‫دارﺳﺔ‬

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‫ ﻣﻨﺒﻊ اﻟﻤﺠﺪ‬...‫اﻟﺮﻳﺎض‬

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‫ﻃﺮﻳﻖ اﻟﻨﺠﺎح‬

‫ﺑﻄﺎﻗﺔ ﻣﺒﺘﻌﺚ‬

“٤٠٠” ‫ ﻓﻲ اﻻﺑﺘﻌﺎث ﻣﺸﺮف ﻟـ‬: ‫اﻟﺠﻬﻨﻲ‬ ‫ واﻟﺒﺮاﻣﺞ اﻟﻤﻨﺴﻮﺧﺔ ﺟﺮﻳﻤﺔ‬..‫ﻃﺎﻟﺐ‬

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‫اﻧﺸﺎد‬ ‫ﻣﻮﺟﺰ‬

‫رؤﻳﺔ إﻧﺸﺎدﻳﺔ‬

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‫ﻓﻲ ﻇﻞ ﺧﻔﻮت ﺗﺄﺛﻴﺮﻫﺎ وﺿﻌﻔﻬﺎ‬

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‫اﻟﺴﻠﻄﺎن‬

‫اﻟﺒﺎرﻗﻲ‬

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u‚:+LL  §ŠI ’bK f¢H ¨kH+ jN3f‚J)´+ mfJf0|¢œH+ ¡)+ ¡f0|¢œH+”kNjNf¢ŸH+¨EL5¥¢œq™Hf¢‚~J’|Š.¡'+ ¥KL ¡fŸELb‚ŸIšG¡'+ ¥KLb1+L%¨‚,©3f‚J)´+L¨*fŸH+  –HL f¢IbF ¨kH+ mfqkŸœHf,L v|‚~œH+ ¦™= £‚~Ÿ, ’|ŠN m͐tH+f¢,žb“.¨kH+j“N|„Hf,¨¢EmfFL|E˜fŸKlJfG¡)+ ¦™= f¢.fJf0|¢I ƒªŠ, ¨E |‚€k“. jN3f‚J)´+ mfJf0|¢œHfE M|DD2'´+ m͐t™H jg‚~ŸHf,L ’¥DDEbDDH+L mfDD=fDD“DN)´+ j§‚ªF ¡¥Ÿ§Šk‚~NL ’¥DDEbDDH+L mfDD=fDD“DN)´+ |§>  DDI ¡¥–. f¢‚ªŠ, v|‚~œH+ ¦™= •|H+ ƒªŠ, f¢N3(¥. ¨kH+ jN|‚gH+ š*+bgHf, ¨E ltg‚9'+ jN3f‚J)´+ mfJf0|¢œH+ ¡'+ +|2(¥I fJb0L b“HL ¨E¡f“.)´+ =+b§Š,©5fqkH+š‚H+¦H)+š§œ.-|§2'´+-|kH+ m¥‚€H+j§1fJ I—H{GL¡f0|¢œ™Hjg‚~ŸHf,šœŠH+Ls+|2)´+ ¨H+5¥–H+jF|H+%+3'+  I¨JfŠJ—H{GL-%f‚:)´+j§1fJ IL  §.L|H+ƒ~J¦™=f¢™ŠqNfœIb1+L%+3'+¦™= jŠœ‚7f¢HLf¢œ‚7+Lf¢‚~JlIb2¨kH+jF|H+hHf;'+fJ'fE m͐tHf, -b0+¥kI ¡¥–. fDDI fDDœD*+3 ¨DDK ›fqœHf, j§IÍ=)+ 5¥¢‡G j1f‚~H+ ¨E fK|§>  I |nG'+ -}§œkI fœ*+3 ¡¥–.L ¨IÍ=)+

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¦H)+ -|§g–H+ mfG|‚H+ ¡f„™‚~H+ fDD=3L ‹I ¡LfŠkH+L mf“,f‚~œH+ ¤{K šnI jNf=5 ¤{K5fDD¢D <)´ jDDN3fDD‚DDJ)´+m+¥DDŸD“DH+ƒªŠ, ¡f„™‚~H+hHf;fœG”*´š–‚,mf“,f‚~œH+ šgF  DDI j™‚€I jDD‚D 7+53 ˜fDDŸDK ¡¥DD–D. ¡'+  §Ÿt™IL  Nb‚ŸI  I  H+ +{K -{.f‚7'+ j“,f‚~IvfqJ)+ š0'+  I%f,3'+L §=6¥IL jœ™–H+¦ŸŠœ,j§œHf= ‹DD§DœDqDHjDDtD §D ‚D €D J¡fDD„D ™D ‚D ~D H+žbDD DDFL

‫ﺗﺒﺎرﻳﺢ‬

‫ﺣﻘﻴﻘﺔ ﻧﺪرة‬ ‫اﻟﻤﻬﺮﺟﺎﻧﺎت‬ ¬J+}KH+b«…75b¢,


‫اﺳﺮة‬

ž|NfŸN”E+¥œH+DK|‚9jŠœqH+

‫ب ﻋﻠﻰ أﺑﻨﺎﺋﻪ ﻣﻦ اﻟﺼﺪﻗﺔ‬k‫ ﻧﻔﻘﺔ ا‬: ‫اﻟﻤﺼﻠﺢ‬

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‫ﻧﻮن اﻟﻨﺴﻮة‬

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‫أﻧﺎ اﻟﻤﺪﻳﺮة‬ ‫ﻓﻘﻪ‬ ‫اﻟﻤﺮأة‬

‫أﻧــﺎ‬ !!..‫ ﺻﻮت ﻣﻜﺘﻮم ﻓﻲ ﻛﻞ ﺑﻴﺖ‬.. ‫ﻋﺎﻧﺲ‬ ‫اﻟﺒﻄﺎﻟﺔ وﺗﺪﻧﻲ اﻟﺮواﺗﺐ وإﻛﻤﺎل اﻟﺪراﺳﺔ أﺑﺮز أﺳﺒﺎﺑﻬﺎ‬

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‫‪f/¡1Ñ*€D2‬‬

‫اﻟﻈﻠﻢ‪ ..‬أﺣﺒﻮﻟﺔ اﻟﺸﻴﻄﺎن‬ ‫ﻓﻲ ﻫﻀﻢ اﻟﺤﻘﻮق‪!!..‬‬ ‫<‪,a/¡f“‚ŠG* œ0|G*ag‬‬ ‫‪¡%*|“G* ¨D ™‡G* ¦™< |§–ŸG*K aMa‚kG* ¡fF *3fœG‬‬ ‫‪‹“M¡&* –œM¨kG*¤4¥‚8fHK™‡G*Œ*¥I&*fHK"jŸ‚~G*K‬‬ ‫‪hŸqkMK ¤4{tM ¡&* ™‚~œ™G  –œM ‘§FK "$|œG* f¢§D‬‬ ‫&‪GK "f‚ªM‬‬ ‫*‪N * |Df–G* ¦™< ™‡G* ‹“M šCCJK "£§D Œ¥CCE¥CCG‬‬ ‫ ‪sK|CCwCG*aCCŸC<ž¥CCMšCCFCC™C‡CG* CCH,3fCCŠCkC‚C6´*maCCF&fC‬‬‫‪,f<aG* f¢Ÿ< h§qM fJ|§=K j™c‚6&´* ¤{CCJ "›}ŸœG*  H‬‬ ‫‪¨GfkG*ŒÍ„k‚6´*•f§‚6¨DxMf‚œG*K‬‬ ‫ﺑﺪاﻳﺔ أوﺿﺢ اﻟﺪاﻋﻴﺔ ﻣﺤﻤﺪ ا‪2‬ﺣﻤﺪي أن ا‪-‬‬ ‫ﻧﺰه ﻧﻔﺴﻪ ﺟﻞ وﻋﻼ ﻋﻦ اﻟﻈﻠﻢ ﻓﻲ آﻳﺎت ﻛﺜﻴﺮة؛ ﻓﻘﺪ‬ ‫ َﻧ ْﺘﻠُﻮﻫَ ﺎ َﻋ َﻠﻴ َْﻚ ﺑِﺎﻟﺤَ ﱢﻖ وَ ﻣَﺎ‬‫ﻗﺎل ﺗﻌﺎﻟﻰ ) ِﺗ ْﻠ َﻚ َآﻳَﺎتُ ا ِ‬ ‫ا ُ‬ ‫ ﻳ ُِﺮﻳ ُﺪ ُﻇ ْﻠﻤًﺎ ِﻟ ْﻠﻌَﺎ َﻟﻤِ ﻴﻦَ ( وﻗﺎل ﺗﻌﺎﻟﻰ ) ِإنﱠ ا َ‬‫ َﻟﺎ‬‫ﻳ َْﻈ ِﻠ ُﻢ ﻣِ ْﺜ َﻘﺎ َل َذرﱠةٍ وَ ِإنْ ﺗ َُﻚ ﺣَ ﺴَ َﻨ ًﺔ ﻳ َُﻀﺎﻋِ ْﻔﻬَﺎ وَ ﻳ ُْﺆ ِت‬ ‫ﻣِ ﻦْ َﻟ ُﺪ ْﻧ ُﻪ َأﺟْ ﺮًا ﻋَﻈِ ﻴﻤًﺎ( وﻗﺎل ﺗﻌﺎﻟﻰ )وَ ﻻ ﻳ َْﻈ ِﻠ ُﻢ َرﺑ َ]ﻚ‬ ‫اﻟﺼﺎﻟِﺤَ ِ‬ ‫ﺎت وَ ﻫُ ﻮَ‬ ‫َأﺣَ ﺪًا( وﻗﺎل ﺗﻌﺎﻟﻰ )وَ ﻣَﻦْ َﻳ ْﻌ َﻤ ْﻞ ﻣِ ﻦَ ﱠ‬ ‫ﻣ ُْﺆﻣِ ﻦٌ َﻓ َﻠﺎ ﻳ ََﺨ ُ‬ ‫ﺎف ُﻇ ْﻠﻤًﺎ وَ َﻟﺎ ﻫَ ْﻀﻢ(‪ ،‬وﻋﻦ اﻟﻨﺒﻲ وﻗﺎل‬ ‫)إن ا‪ -‬ﻳﻌﺬب اﻟﺬﻳﻦ ﻳﻌﺬﺑﻮن اﻟﻨﺎس( واﻟﻈﻠﻢ‪ :‬ﻫﻮ‬ ‫وﺿــﻊ اﻟﺸﻲء ﻓﻲ ﻏﻴﺮ ﻣﺤﻠﻪ ﺑﺎﺗﻔﺎق أﺋﻤﺔ اﻟﻠﻐﺔ‪.‬‬ ‫وﺑﻴﻦ ا‪2‬ﺣﻤﺪي أﻧﻪ ﻛﺎن ﻣﻦ أدﻋﻴﺔ اﻟﻨﺒﻲ ﺻﻠﻰ ا‪-‬‬ ‫ﻋﻠﻴﻪ وﺳﻠﻢ اﻻﺳﺘﻌﺎذة ﺑــﺎ‪ -‬ﻣﻦ اﻟﻈﻠﻢ ﻓﻌﻦ أﺑﻲ‬ ‫ﻫﺮﻳﺮة رﺿــﻲ ا‪ -‬ﻋﻨﻪ َأنﱠ اﻟﻨﺒﻲ ﺻﻠﻰ ا‪ -‬ﻋﻠﻴﻪ‬ ‫وﺳﻠﻢ ﻛــﺎن ﻳﻘﻮل )اﻟﻠﻬﻢ إﻧــﻲ أﻋــﻮذ ﺑــﻚ ﻣــﻦ اﻟﻔﻘﺮ‬ ‫واﻟﻘﻠﺔ واﻟﺬﻟﺔ وأﻋــﻮذ ﺑﻚ ﻣﻦ أن أﻇﻠﻢ أو أﻇﻠﻢ(‪.‬‬ ‫وﻗﺪ ﺟﺎء ذﻟﻚ ﺑﺼﻴﻐﺔ ا‪2‬ﻣﺮ ﻓﻌﻦ أﺑﻲ ﻫﺮﻳﺮة رﺿﻲ‬ ‫ا‪ -‬ﻋﻨﻪ ﻗ ــﺎل‪ :‬ﻗــﺎل رﺳ ــﻮل اﻟ ـ ﱠﻠــﻪِ ﺻﻠﻰ ا‪ -‬ﻋﻠﻴﻪ‬ ‫وﺳﻠﻢ ) َﺗﻌَﻮﱠ ُذوا ﺑﺎ‪ -‬ﻣِ ﻦَ اﻟْ َﻔ ْﻘ ِﺮ وَ اﻟْ ِﻘ ﱠﻠﺔِ وَ اﻟ ﱢﺬ ﱠﻟﺔِ وأن‬ ‫َﺗـ ْـﻈـ ِﻠـ َﻢ أو ُﺗـ ْـﻈـ َﻠـﻢَ(‪ ،‬وﻗــﺪ ﻗــﺎل اﺑــﻦ رﺟــﺐ رﺣﻤﻪ ا‪-‬‬ ‫ﺗﻌﺎﻟﻰ‪» :‬ﻓـﻤــﻦ ﺳﻠﻢ ﻣــﻦ ﻇﻠﻢ ﻏـﻴــﺮه وﺳـﻠــﻢ اﻟﻨﺎس‬ ‫ﻣﻦ ﻇﻠﻤﻪ ﻓﻘﺪ ﻋﻮﻓﻲ‪ ،‬وﻋﻮﻓﻲ اﻟﻨﺎس ﻣﻨﻪ«‪ ،‬وﻛﺎن‬ ‫ﺑﻌﺾ اﻟﺴﻠﻒ ﻳﺪﻋﻮ‪ :‬اﻟﻠﻬﻢ ﺳﻠﻤﻨﻲ وﺳﻠﻢ ﻣﻨﻲ»‪.‬‬ ‫وأﺿﺎف ا‪2‬ﺣﻤﺪي أن اﻟﻨﺒﻲ ﺻﻠﻰ ا‪ -‬ﻋﻠﻴﻪ وﺳﻠﻢ‬ ‫ﺟﻌﻞ اﻻﺳﺘﻌﺎذة ﺑﺎ‪ -‬ﻣﻦ اﻟﻈﻠﻢ ﻣﻦ اﻟﻮرد اﻟﻴﻮﻣﻲ‬ ‫ﻓﻌﻦ زﻳﺪ ﺑﻦ ﺛﺎﺑﺖ رﺿﻲ ا‪ -‬ﻋﻨﻪ أن رﺳــﻮل ا‪-‬‬ ‫ﺻﻠﻰ ا‪ -‬ﻋﻠﻴﻪ وﺳﻠﻢ ﻋﻠﻤﻪ دﻋﺎء وأﻣﺮه أن ﻳﺘﻌﺎﻫﺪ‬ ‫ﺑﻪ أﻫﻠﻪ ﻛﻞ ﻳــﻮم ﻓﻘﺎل‪» :‬ﻗــﻞ ﻛﻞ ﻳــﻮم ﺣﻴﻦ ﺗﺼﺒﺢ‬ ‫ﻟﺒﻴﻚ اﻟﻠﻬﻢ ﻟﺒﻴﻚ وﺳﻌﺪﻳﻚ واﻟﺨﻴﺮ ﻓﻲ ﻳﺪﻳﻚ وﻣﻨﻚ‬ ‫وﺑﻚ ‪ -‬وﻓﻴﻪ‪-‬أﻋﻮذ ِﺑـ َـﻚ اﻟﻠﻬﻢ أن أﻇﻠﻢ أو أﻇﻠﻢ أو‬ ‫اﻋﺘﺪي أو ﻳﻌﺘﺪى ﻋﻠﻲ أو أﻛﺘﺴﺐ ﺧﻄﻴﺌﺔ ﻣﺤﻴﻄﺔ‬ ‫أو ذﻧﺒًﺎ َﻻ ﻳﻐﻔﺮ«‪ ،‬ﺑﻞ أﻣــﺮ اﻟﻨﺒﻲ ﺻﻠﻰ ا‪ -‬ﻋﻠﻴﻪ‬ ‫وﺳﻠﻢ ﺑﺎﻻﺳﺘﻌﺎذة ﺑﺎ‪ -‬ﻣﻦ اﻟﻈﻠﻢ ﻛﻠﻤﺎ ﺧﺮج اﻟﻤﺮء‬ ‫ﻣﻦ ﺑﻴﺘﻪ وﻣﺎ أﻛﺜﺮ ﻣﺎ ﻳﺨﺮج ا{ﻧﺴﺎن ﻣﻦ ﺑﻴﺘﻪ ﻓﻌﻦ‬ ‫أم ﺳﻠﻤﺔ رﺿﻲ ا‪ -‬ﻋﻨﻬﺎ أن اﻟﻨﺒﻲ ﺻﻠﻰ ا‪ -‬ﻋﻠﻴﻪ‬ ‫وﺳﻠﻢ ﻛــﺎن إذا ﺧــﺮج ﻣﻦ ﺑﻴﺘﻪ ﻗــﺎل )ﺑﺴﻢ اﻟ ﱠﻠﻪِ رب‬ ‫أﻋﻮذ ﺑﻚ ﻣﻦ أن أذل أو أﺿﻞ أو أﻇﻠﻢ أو أﻇﻠﻢ أو‬ ‫أﺟﻬﻞ أو ﻳﺠﻬﻞ ﻋﻠﻲ(‪ ،‬وأوﺿﺢ ا‪2‬ﺣﻤﺪي أن اﻟﺤﺚ‬ ‫ﻋﻠﻰ ﻫﺬا اﻟﺪﻋﺎء ﻓﻴﻪ إﺷﻌﺎر ﺑﺒﻴﺎن ﺧﻄﻮرة اﻟﻈﻠﻢ‬

‫اﻟﻤﺤﻴﺎ‬

‫‪ œŠH+5¨…9£I‬‬

‫‪¦l«,£I%}ŸH+t}2gŸœG¦¢I-4gl…7¹g, œŠH+-5¨‡2nbG'g.­bŸ1'¹+‬‬ ‫‪ œŠH+5¨…9£I}«0'¹+}0'+Ž¢IL}«–“H+kœ;gŸIL†:5'¹+i…ƒ>g«uŸH+‬‬ ‫‪ œ<kI}uŸH+k‡…7+¨H+L+O}EgGL'+¤gGgOŸœ…Ik,grl…I¡¨œŠŸH+-¨=3¬hŸH+‬‬

‫ﺑﺄﻧﻮاﻋﻪ؛ ﻟﺬا ﺗﺄﻛﺪت اﻻﺳﺘﻌﺎذة ﺑﺎ‪ -‬ﻣﻨﻪ ﻛﻠﻤﺎ ﺧﺮج‬ ‫ﻣﻦ ﺑﻴﺘﻪ ‪2‬ن اﻟﺨﺮوج ﻣﻦ اﻟﺒﻴﺖ ﻣﻈﻨﺔ اﻟﻈﻠﻢ ﺑﺴﺒﺐ‬ ‫ﻛﺜﺮة اﻻﺧـﺘــﻼط ﺑﺎﻟﻨﺎس ﻋﻠﻰ اﺧـﺘــﻼف ﻣﺸﺎرﺑﻬﻢ‬ ‫وﺗﻌﺪد أﻫﻮاﺋﻬﻢ ﻛﻤﺎ ﻗﺎل اﻟﻄﻴﺒﻲ رﺣﻤﻪ ا‪ -‬ﺗﻌﺎﻟﻰ‪:‬‬ ‫»إن ا{ﻧﺴﺎن إذا ﺧﺮج ﻣﻦ ﻣﻨﺰﻟﻪ ﻻ ﺑﺪ أن ﻳﻌﺎﺷﺮ‬ ‫اﻟﻨﺎس وﻳﺰاول ا‪2‬ﻣﺮ ﻓﻴﺨﺎف أن ﻳﻌﺪل ﻋﻦ اﻟﺼﺮاط‬ ‫اﻟﻤﺴﺘﻘﻴﻢ ﻓﺈﻣﺎ أن ﻳﻜﻮن ﻓﻲ أﻣﺮ اﻟﺪﻳﻦ ﻓﻼ ﻳﺨﻠﻮ‬ ‫ﻣﻦ أن ﻳﻀﻞ أو ﻳُﻀﻞ وإﻣﺎ أن ﻳﻜﻮن ﻓﻲ أﻣﺮ اﻟﺪﻧﻴﺎ‬ ‫ﻓﺈﻣﺎ ﺑﺴﺒﺐ ﺟﺮﻳﺎن اﻟﻤﻌﺎﻣﻠﺔ ﻣﻌﻬﻢ ﺑــﺄن ﻳﻈﻠﻢ أو‬ ‫ﻳﻈﻠﻢ وإﻣﺎ ﺑﺴﺒﺐ اﻻﺧﺘﻼط واﻟﻤﺼﺎﺣﺒﺔ ﻓﺈﻣﺎ أن‬ ‫ﻳﺠﻬﻞ أو ﻳُﺠﻬﻞ ﻓﺎﺳﺘﻌﻴﺬ ﻣﻦ ﻫــﺬه ا‪2‬ﺣــﻮال ﻛﻠﻬﺎ‬ ‫ﺑﻠﻔﻆ ﺳﻠﺴﻞ ﻣﻮﺟﺰ وروﻋــﻲ اﻟﻤﻄﺎﺑﻘﺔ اﻟﻤﻌﻨﻮﻳﺔ‬ ‫واﻟﻤﺸﺎﻛﻠﺔ اﻟﻠﻔﻈﻴﺔ«‪.‬‬

‫‪k,¨hJ-b=gF‬‬ ‫ﻣــﻦ ﺟﻬﺘﻪ أوﺿــﺢ اﻟﺸﻴﺦ ﻋﻠﻲ ﻣﺎﻧﻊ اﻟﻤﺤﻴﺎ‬ ‫إن اﻟﻘﺎﻋﺪة اﻟﻨﺒﻮﻳﺔ‪» :‬اﻟﻈﻠﻢ ﻇﻠﻤﺎت ﻳﻮم اﻟﻘﻴﺎﻣﺔ«‬ ‫ﻻ ﺗﺴﺘﺜﻨﻲ أﺣﺪًا ﻣﻦ اﻟﻨﺎس ﻣﻨﻬﺎ‪ ،‬وﻳﻌﻈﻢ اﻟﻮﻋﻴﺪ‬ ‫وﻳـﺸـﺘــﺪ ﻋـﻠــﻰ ﻣــﻦ اﺳـﺘـﻐــﻞ ﻗــﻮ َﺗــﻪ أو ﻣـﻜــﺎﻧـ َﺘــﻪ أو‬ ‫ﺳﻠﻄﺘَﻪ ﻓﻲ ﻇﻠﻢ اﻟﻌﺒﺎد‪ ،‬وأﺷــﺎر اﻟﻤﺤﻴﺎ إﻟﻰ ﻧﻬﺎﻳﺔ‬ ‫ﻓﺮﻋﻮن ﺣﻴﻦ ﺗﺠﺒﺮ وﻃﻐﻰ » َﻓﺎ ْﻧ ُﻈ ْﺮ َﻛﻴ َْﻒ ﻛَﺎنَ ﻋَﺎ ِﻗ َﺒ ُﺔ‬ ‫اﻟﻈﺎﻟِﻤِ ﻴﻦَ «‪ ،‬وﻟﻤّﺎ ذﻛﺮ ا ُ‬ ‫ ﻗﺼ َﺔ ﺛﻤﻮد وﻣﺎ ّ‬‫ﱠ‬ ‫ﺣﻞ ﺑﻬﻢ‪،‬‬ ‫ﻗﺎل ﺗﻌﺎﻟﻰ‪َ «:‬ﻓ ِﺘ ْﻠ َﻚ ُﺑﻴُﻮ ُﺗ ُﻬ ْﻢ َﺧ ِﺎو َﻳ ًﺔ ِﺑﻤَﺎ َﻇ َﻠﻤُﻮا ِإنﱠ ﻓِﻲ‬ ‫ً‬ ‫َذ ِﻟـ َـﻚ َﻟﺂ َﻳﺔ ِﻟ َﻘﻮْ ٍم َﻳ ْﻌ َﻠﻤُﻮنَ «‪ ،‬ﻓﻈﻠﻢ اﻟﻌﺒﺎد ﻣﻦ أﺳﺮع‬ ‫ﻣﻮﺟﺒﺎت اﻟﻬﻼك واﻟـﺨــﺮاب ﻟˆﻣﻢ واﻟﻤﺠﺘﻤﻌﺎت‪،‬‬ ‫وﻓﻲ اﻟﺘﺎرﻳﺦ ﻋﺒﺮة‪.‬‬ ‫وأﻛﺪ اﻟﻤﺤﻴﺎ أن ﻣﻦ اﻟﻈﻠﻤﺔ ﻣﻦ ﻳﻐﺘﺮ ﺑﺈﻣﻬﺎل ا‪-‬‬ ‫ﻟﻪ‪ ،‬ﻓﻴﺄﻛﻞ أﻣﻮال اﻟﻨﺎس‪ ،‬وﻳﺄﺧﺬﻫﺎ ﻇﻠﻤًﺎ وﻋﺪوا ًﻧﺎ‪،‬‬ ‫أو ﻳﻈﻠﻢ اﻟ ـ ﱠﻨــﺎس ﺑــﺎﻟ ـﻀــﺮب واﻟ ـﺸ ـﺘــﻢ واﻟ ـﺘ ـﻌــﺪي‪،‬‬

‫*‪¦™<K£™G*›¥‚64¦™<žÍ‚~G*K,͂€G*K£™GaœtG‬‬ ‫*‪aŠ+fH&*¤´*K HK£gt‚8K£G%‬‬ ‫*‪š R‚7©{G*$¨‚G*K&* lE¥G*K&* ¡f‚~I(´*¥J›¥‚œG‬‬ ‫‪£I(fDjGftG*¤{J¨DKa“ŠG*h‚~0K&*Œ|‚G*h‚~0h/*¥+‬‬ ‫´‪|1%*h/*¥+š‚M¡&*u‚€M‬‬ ‫‪™‚~œG*ž|0&*¥GfH,a<f“G*¤{¢Gj§“§g„kG*j™nH&´* HK‬‬ ‫‪’f:KjD|Š+‘E¥D£Gfœ<&*K£IfF4&* ‡ŠHL2&*KrtGf+‬‬ ‫*´(‪¨IfnG*š™tkG*š™t-K,K|œG*Kf‚€G* §+¦Š‚6Kj‚9fD‬‬ ‫‪”M|‚kG*žfM&*4fœqG*¨H4K¦Ÿœ+l§gœG*´(*£§™<”gMGK‬‬ ‫‪›¥‚H£I&´žfM&´*¤{J¨D,|œŠGf+ž|tM¡&*u‚€M´£I(fD sE}H+¦H)¹+bh=3‬‬ ‫‪rtG*›f12(*5*¥/—G3 H¦Ÿnk‚~MKrtG*ƒ9|+f<|‚7‬‬ ‫<™¦*‪fœN Ÿ=—™œMš/|G*¡fF¥GfHf‚ªM&*j™nH&´* HK,|œŠG‬‬ ‫‪,f‚7f¢ŸH›}ŠD¦t‚9&´*a§<štDf+N f‚€IŽ™g-jœ)f‚6‬‬ ‫‪u‚€M´£I(fD,fF}G*a<¥Hš0.f¢§™<L¥IKj§t‚9&ÍG‬‬

‫ﻋﺒﺎرات ﻣﻨﻬﻲ ﻋﻨﻬﺎ‬

‫‪ª2*|CCCCC‘CCI* ©CCCD ˜tƒC + ©CCIaCCCCCCC‹CC‬‬‫‪jCC<fCCCCqCCG*©CCCDjCCtCC¨CCCCCƒCCCC CCG*©CC CCgCC CC/K‬‬ ‫‪¦CCCI „CC6fCCCCC CCG* ¡CC¨CC+ uCCƒ G* ¢(fCCCD‬‬ ‫‪¤CC<fCCCCkCCƒCC6*§CCCCƒCCCC94&* µxCC¨CC+¦CCkCCG*¡CCCH‬‬ ‫‪,4fCC.(* žaŠG £“0 ¨D ž5´ |CCH&* h§„wG* ›*¥CCE&* ¨D §œŠkG*K‬‬ ‫*‪¡fF©{G*™‚6K£§™<£™G*¦™‚8›¥‚6|G*£™ŠM¡fFfH*{JKjŸkG‬‬ ‫‪ža<KžÍ‚6(´*a<*¥E§™Š-K£§™<$fŸnG*K£™G*aœ0¦™<£g„14*aH‬‬ ‫*‪›f+fH ™‚6K£§™<£™G*¦™‚8£G¥“+§œŠkGf+š+ M|1%´f+|§¢‚kG‬‬ ‫*&‪ §Šœ/&*£gt‚8K£G%*¦™<K£§™<£H͂6K£™G*m*¥™‚€D ž*¥E‬‬

‫ا‪$‬ﺣﻤﺪي‬

‫اﻟﻤﻌﺒﻲ‬

‫واﻻﺳﺘﻄﺎﻟﺔ ﻋﻠﻰ اﻟﻀﻌﻔﺎء‪ ،‬وﻟﻜﻦ ﻟﻴﻌﻠﻢ ﻛﻞ ﻇﺎﻟﻢ‬ ‫أن ﻟﻪ ﻳﻮﻣًﺎ ﻻ ﻳﺨﻠﻒ‪ ،‬ﻗــﺎل ﺗﻌﺎﻟﻰ‪» :‬وَ َﻟــﺎ َﺗﺤْ ﺴَ ﺒَﻦﱠ‬ ‫اﻟ ﱠﻠ َﻪ َﻏﺎ ِﻓ ًﻠﺎ َﻋﻤﱠﺎ َﻳ ْﻌ َﻤ ُﻞ ﱠ‬ ‫اﻟﻈﺎ ِﻟﻤُﻮنَ ِإ ﱠﻧﻤَﺎ ﻳ َُﺆ ﱢﺧ ُﺮﻫُ ْﻢ ِﻟﻴَﻮْ ٍم‬ ‫ـﺼــﺎرُ«‪ ،‬وﻗــﺎل ﺗﻌﺎﻟﻰ‪«:‬وَ ﺳَ َﻴ ْﻌ َﻠ ُﻢ‬ ‫ﺗ َْﺸ َﺨ ُ‬ ‫ﺺ ﻓِﻴﻪِ اﻟْـ َـﺄ ْﺑـ َ‬ ‫ا ﱠﻟﺬِ ﻳﻦَ َﻇ َﻠﻤُﻮا َأيﱠ ُﻣ ْﻨ َﻘ َﻠ ٍﺐ َﻳ ْﻨ َﻘ ِﻠﺒُﻮنَ «‪ ،‬وﻗﺎل ﺗﻌﺎﻟﻰ‪«:‬وَ َﻟﺎ‬ ‫َﺗ ْﺮ َﻛ ُﻨﻮا ِإ َﻟﻰ ا ﱠﻟﺬِ ﻳﻦَ َﻇ َﻠﻤُﻮا َﻓ َﺘﻤَﺴﱠ ُﻜ ُﻢ اﻟ ﱠﻨﺎ ُر وَ ﻣَﺎ َﻟ ُﻜ ْﻢ ﻣِ ﻦْ‬ ‫دُونِ اﻟ ﱠﻠﻪِ ﻣِ ﻦْ َأوْ ِﻟﻴَﺎ َء ُﺛ ﱠﻢ َﻟﺎ ُﺗ ْﻨ َﺼ ُﺮونَ «‪.‬‬

‫‪ œŠH++¨J'+‬‬ ‫وﺑﻴﻦ اﻟﻤﺤﻴﺎ أن اﻟﻈﻠﻢ ﺛﻼﺛﺔ أﻧــﻮاع‪ :‬اﻟﻨﻮع‬ ‫ا‪2‬ول‪ :‬ﻇﻠﻢ ا{ﻧﺴﺎن ﻟﺮﺑﻪ‪ ،‬وذﻟﻚ ﺑﻜﻔﺮه ﺑﺎ‪ -‬ﺗﻌﺎﻟﻰ‪،‬‬ ‫ﻗﺎل ﺗﻌﺎﻟﻰ‪» :‬وَ اﻟْـ َﻜــﺎ ِﻓـ ُﺮونَ ﻫُ ُﻢ ﱠ‬ ‫اﻟﻈﺎ ِﻟﻤُﻮنَ «‪ ،‬واﻟﻨﻮع‬ ‫اﻟﺜﺎﻧﻲ‪ :‬ﻇﻠﻢ ا{ﻧﺴﺎن ﻧﻔﺴﻪ‪ ،‬وذﻟﻚ ﺑﺎﺗﺒﺎع اﻟﺸﻬﻮات‬ ‫وإﻫـﻤــﺎل اﻟﻮاﺟﺒﺎت‪ ،‬وﺗﻠﻮﻳﺚ ﻧﻔﺴﻪ ﺑﺂﺛﺎر أﻧــﻮاع‬ ‫اﻟــﺬﻧــﻮب واﻟ ـﺠــﺮاﺋــﻢ واﻟـﺴـﻴـﺌــﺎت‪ ،‬ﻗــﺎل ﺟــﻞ ﺷﺄﻧﻪ‪:‬‬ ‫»وَ ﻣَﺎ َﻇ َﻠ َﻤ ُﻬ ُﻢ اﻟ ّﻠ ُﻪ وَ ﻟـﻜِ ﻦ ﻛَﺎ ُﻧﻮ ْا َأﻧ ُﻔﺴَ ُﻬ ْﻢ ﻳ َْﻈ ِﻠﻤُﻮنَ «‪،‬‬ ‫واﻟﻨﻮع اﻟﺜﺎﻟﺚ‪ :‬ﻇﻠﻢ ا{ﻧﺴﺎن ﻟﻐﻴﺮه ﻣﻦ ﻋﺒﺎد ا‪-‬‬ ‫وﻣﺨﻠﻮﻗﺎﺗﻪ‪ ،‬وذﻟــﻚ ﺑﺄﻛﻞ أﻣــﻮال اﻟﻨﺎس ﺑﺎﻟﺒﺎﻃﻞ‪،‬‬ ‫وﻇﻠﻤﻬﻢ ﺑﺎﻟﻀﺮب واﻟﺸﺘﻢ واﻟﺘﻌﺪي واﻻﺳﺘﻄﺎﻟﺔ‬ ‫ﻋﻠﻰ اﻟﻀﻌﻔﺎء‪ ،‬ﻛﻤﺎ أﺷﺎر اﻟﻤﺤﻴﺎ إﻟﻰ أن ﻣﻦ ﺻﻮر‬ ‫ﻇﻠﻢ ا{ﻧ ـﺴــﺎن ﻟﻐﻴﺮه ﻣــﻦ ﻋـﺒــﺎد ا‪ -‬وﻣﺨﻠﻮﻗﺎﺗﻪ‪:‬‬ ‫ﻏﺼﺐ ا‪2‬رض‪ :‬ﻋــﻦ ﻋﺎﺋﺸﺔ رﺿــﻲ ا‪ -‬ﻋﻨﻬﺎ أن‬ ‫رﺳــﻮل ا‪ -‬ﻗــﺎل‪» :‬ﻣــﻦ ﻇﻠﻢ ﻗﻴﺪ ﺷﺒﺮ ﻣــﻦ ا‪2‬رض‬ ‫ﻃﻮﻗﻪ ﻣــﻦ ﺳﺒﻊ أرﺿ ـﻴــﻦ«‪ .‬وﻛــﺬﻟــﻚ ﻣﻤﺎﻃﻠﺔ ﻣــﻦ ﻟﻪ‬ ‫ﻋﻠﻴﻪ ﺣﻖ ﻓﻌﻦ أﺑــﻲ ﻫﺮﻳﺮة ﻗــﺎل‪ :‬ﻗــﺎل رﺳــﻮل ا‪:-‬‬ ‫»ﻣـﻄــﻞ اﻟﻐﻨﻲ ﻇ ـﻠــﻢ«‪ .‬ﻛــﺬﻟــﻚ ﻣــﻦ ﺻــﻮر اﻟﻈﻠﻢ ﻛﻤﺎ‬ ‫أوﺿــﺢ اﻟﻤﺤﻴﺎ ﻣﻨﻊ أﺟﺮ ا‪2‬ﺟﻴﺮ ﻓﻌﻦ أﺑﻲ ﻫﺮﻳﺮة‬ ‫ﻋﻦ اﻟﻨﺒﻲ ﻗﺎل‪» :‬ﻗﺎل ا‪ -‬ﺗﻌﺎﻟﻰ‪ :‬ﺛﻼﺛﺔ أﻧﺎ ﺧﺼﻤﻬﻢ‬ ‫ﻳﻮم اﻟﻘﻴﺎﻣﺔ‪ ...‬ورﺟﻞ اﺳﺘﺄﺟﺮ أﺟﻴﺮًا ﻓﺎﺳﺘﻮﻓﻰ ﻣﻨﻪ‬ ‫وﻟﻢ ﻳﻌﻄﻪ أﺟﺮه«‪.‬‬

‫وﺑـﻴــﻦ اﻟﻤﺴﺘﺸﺎر وﻋـﻀــﻮ اﻟﻤﺤﻜﻤﻴﻦ ﺑﺎﻟﻤﻤﻠﻜﺔ‬ ‫د‪ .‬أﺣﻤﺪ ﻋﺒﺪاﻟﻘﺎدر اﻟﻤﻌﺒﻲ أن ا‪ -‬ﺳﺒﺤﺎﻧﻪ وﺗﻌﺎﻟﻰ‬ ‫ﺣﺮم اﻟﻈﻠﻢ ﻋﻠﻰ ﻧﻔﺴﻪ وﺟﻌﻠﻪ ﺑﻴﻦ ﻋﺒﺎده ﻣﺤﺮﻣًﺎ‪ ،‬ﻓﻘﺎل‬ ‫ﺳﺒﺤﺎﻧﻪ وﺗﻌﺎﻟﻰ ﻓﻴﻤﺎ رواه رﺳــﻮل ا‪ -‬ﻓﻲ اﻟﺤﺪﻳﺚ‬ ‫اﻟـﻘــﺪﺳــﻲ‪» :‬ﻳــﺎ ﻋـﺒــﺎدي إﻧــﻲ ﺣﺮﻣﺖ اﻟﻈﻠﻢ ﻋﻠﻰ ﻧﻔﺴﻲ‬ ‫وﺟﻌﻠﺘﻪ ﺑﻴﻨﻜﻢ ﻣﺤﺮﻣًﺎ‪ ،‬ﻓﻼ ﺗﻈﺎﻟﻤﻮا«‪ .‬وﻋﻦ ﺟﺎﺑﺮ أن‬ ‫رﺳﻮل ا‪ -‬ﻗﺎل‪» :‬اﺗﻘﻮا اﻟﻈﻠﻢ ﻓﺈن اﻟﻈﻠﻢ ﻇﻠﻤﺎت ﻳﻮم‬ ‫اﻟﻘﻴﺎﻣﺔ‪ ،‬واﺗﻘﻮا اﻟﺸﺢ ﻓﺈن اﻟﺸﺢ أﻫﻠﻚ ﻣﻦ ﻛﺎن ﻗﺒﻠﻜﻢ‪،‬‬ ‫ﺣﻤﻠﻬﻢ ﻋﻠﻰ أن ﺳﻔﻜﻮا دﻣﺎءﻫﻢ واﺳﺘﺤﻠﻮا ﻣﺤﺎرﻣﻬﻢ«‪.‬‬ ‫وأﻛﺪ اﻟﺪﻛﺘﻮر اﻟﻤﻌﺒﻲ أن ﻣﻦ أﻧﻮاع اﻟﻈﻠﻢ‪ :‬ﻇﻠﻢ اﻟﺮﺋﻴﺲ‬ ‫ﻟـﻤــﺮءوﺳـﻴــﻪ ﺑـﻌــﺪم إﻋﻄﺎﺋﻬﻢ ﺣﻘﻬﻢ ﻣــﻦ اﻟــﺪرﺟــﺎت أو‬ ‫ﻫﻀﻤﻬﻢ ﻣﺎ ﻫﻢ أﻫﻞ ﻟﻪ ﻣﻦ اﻟﻌﻼوات أو ا{ﺳــﺎءة إﻟﻰ‬ ‫أﺣــﺪﻫــﻢ ﻓــﻲ ﺗﻘﺮﻳﺮ أو ﻧﻘﻞ ﺑﻈﻠﻢ وﺳــﻮء ﺗﺪﺑﻴﺮ وا‪-‬‬ ‫ﻫــﻮ اﻟﻌﻠﻲ اﻟﻜﺒﻴﺮ‪ .‬ﻛﻤﺎ أن ﻣــﻦ أﻧــﻮاع اﻟﻈﻠﻢ ﻣﺤﺎﺑﺎة‬ ‫ﺷﺨﺺ ﻋﻠﻰ آﺧﺮ ﻣﻦ أﺟﻞ واﺳﻄﺔ ﻣﺤﺮﻣﺔ ﻓﻴﺘﻢ ﺑﺬﻟﻚ‬ ‫ﻫﻀﻢ اﻟﺤﻘﻮق وإﻳـﻘــﺎع اﻟﻤﻔﺎﺳﺪ ���ﻴﻦ اﻟـﻨــﺎس ﻓﻴﺒﻄﻞ‬ ‫اﻟﺤﻖ وﻳﺤﻖ اﻟﺒﺎﻃﻞ وﻫــﺬا ﻇﻠﻢ واﺿــﺢ ﻻ ﻳﺨﻔﻰ ﻋﻠﻰ‬ ‫إﻧﺴﺎن ذو ﻋﻘﻞ راﺟﺢ‪ .‬وأﺷﺎر ً‬ ‫أﻳﻀﺎ اﻟﻤﻌﺒﻲ إﻟﻰ أن ﻣﻦ‬ ‫ﺻﻮر اﻟﻈﻠﻢ ﻇﻠﻢ اﻟﻌﻤﺎل واﻟﺨﺪم وا‪2‬ﺟﺮاء وﻇﻠﻢ اﻟﻤﻌﻠﻢ‬ ‫ﻟﻄﻼب وﻇﻠﻢ اﻟﺮﺋﻴﺲ ﻟﻤﺮءوﺳﻴﻪ واﻟﻈﻠﻢ {ﺣﻘﺎق ﺑﺎﻃﻞ‬ ‫وإﺑﻄﺎل ﺣﻖ‪ .‬وأﻛﺪ اﻟﻤﻌﺒﻲ أن دﻋﻮة اﻟﻤﻈﻠﻮم ﻣﺴﺘﺠﺎﺑﺔ‬ ‫ﻻ ﺗﺮد ﻣﺴﻠﻤًﺎ ﻛﺎن أو ﻛﺎﻓﺮًا‪ ،‬ﻓﻔﻲ ﺣﺪﻳﺚ أﻧﺲ ﻗﺎل‪ :‬ﻗﺎل‬ ‫رﺳﻮل ا‪» :-‬اﺗﻘﻮا دﻋﻮة اﻟﻤﻈﻠﻮم وإن ﻛﺎن ﻛﺎﻓﺮًا؛ ﻓﺈﻧﻪ‬ ‫ﻟﻴﺲ دوﻧﻬﺎ ﺣﺠﺎب«‪ .‬ﻓﺎﻟﺠﺰاء ﻳﺄﺗﻲ ﻋﺎﺟ ًﻠﺎ ﻣﻦ رب اﻟﻌﺰة‬ ‫ﺗﺒﺎرك وﺗﻌﺎﻟﻰ‪ ،‬وﻗﺪ أﺟﺎد ﻣﻦ ﻗﺎل‪:‬‬

‫‪*N4ak”H l F fCCH *3(* ¡šˆ- µ‬‬ ‫‪ŸaCC CCGfCC+˜CCC¨CCC-&fCCCM¥|CCCCCC1%*žCCšCCˆCCGfCCD‬‬ ‫‪¤gk H Ÿ¦šˆG*K ˜I¦¨< lHfI‬‬ ‫‪ž -žCCCGÖ*¡CC¨CC<K˜CC¨CCšCC<¦CC<aCCM‬‬

‫وﺷــﺪد ﻋﻠﻰ ﻋﻘﻮﺑﺔ اﻟﻈﺎﻟﻢ ﻛﻤﺎ ﻗﺎل اﻟﺮﺳﻮل ﻋﻠﻴﻪ‬ ‫اﻟ ـﺼــﻼة واﻟ ـﺴــﻼم‪ :‬ﻟ ـﺘــﺆدن اﻟـﺤـﻘــﻮق إﻟــﻰ أﻫـﻠـﻬــﺎ ﻳــﻮم‬ ‫اﻟﻘﻴﺎﻣﺔ ﺣﺘﻰ ﻳﻘﺎد ﻟﻠﺸﺎة اﻟﺠﻠﺤﺎء ﻣﻦ اﻟﺸﺎة اﻟﻘﺮﻧﺎء«‪.‬‬ ‫واﻻﻗﺘﺼﺎص ﻳﻜﻮن ﻳﻮم اﻟﻘﻴﺎﻣﺔ ﺑﺄﺧﺬ ﺣﺴﻨﺎت اﻟﻈﺎﻟﻢ‬ ‫وﻃﺮح ﺳﻴﺌﺎت اﻟﻤﻈﻠﻮم‪ ،‬ﻓﻌﻦ أﺑﻲ ﻫﺮﻳﺮة ﻋﻦ اﻟﻨﺒﻲ ﻗﺎل‪:‬‬ ‫»ﻣﻦ ﻛﺎﻧﺖ ﻋﻨﺪه ﻣﻈﻠﻤﺔ ‪2‬ﺧﻴﻪ؛ ﻣﻦ ﻋﺮﺿﻪ أو ﻣﻦ ﺷﻲء‪،‬‬ ‫ﻓﻠﻴﺘﺤﻠﻠﻪ ﻣﻦ اﻟﻴﻮم ﻗﺒﻞ أن ﻻ ﻳﻜﻮن دﻳﻨﺎر وﻻ درﻫﻢ‪ ،‬إن‬ ‫ﻛﺎن ﻟﻪ ﻋﻤﻞ ﺻﺎﻟﺢ أﺧﺬ ﻣﻨﻪ ﺑﻘﺪر ﻣﻈﻠﻤﺘﻪ‪ ،‬وإن ﻟﻢ ﻳﻜﻦ ﻟﻪ‬ ‫ﺣﺴﻨﺎت أﺧﺬ ﻣﻦ ﺳﻴﺌﺎت ﺻﺎﺣﺒﻪ ﻓﺤﻤﻞ ﻋﻠﻴﻪ«‪ .‬وﻋﻦ أﺑﻲ‬ ‫ﻫﺮﻳﺮة أن رﺳﻮل ا‪ -‬ﻗﺎل‪» :‬أﺗﺪرون ﻣﻦ اﻟﻤﻔﻠﺲ‪ ،‬ﻗﺎﻟﻮا‪:‬‬ ‫اﻟﻤﻔﻠﺲ ﻓﻴﻨﺎ ﻣﻦ ﻻ درﻫﻢ ﻟﻪ وﻻ ﻣﺘﺎع ﻓﻘﺎل‪ :‬إن اﻟﻤﻔﻠﺲ‬ ‫ﻣﻦ أﻣﺘﻲ ﻣﻦ ﻳﺄﺗﻲ ﻳﻮم اﻟﻘﻴﺎﻣﺔ ﺑﺼﻼة وﺻﻴﺎم وزﻛﺎة‪،‬‬ ‫وﻳﺄﺗﻲ ﻗﺪ ﺷﺘﻢ ﻫﺬا‪ ،‬وﻗﺬف ﻫﺬا وأﻛﻞ ﻣﺎل ﻫﺬا‪ ،‬وﺳﻔﻚ‬ ‫دم ﻫﺬا‪ ،‬وﺿﺮب ﻫﺬا‪ ،‬ﻓﻴﻌﻄﻰ ﻫﺬا ﻣﻦ ﺣﺴﻨﺎﺗﻪ‪ ،‬وﻫﺬا ﻣﻦ‬ ‫ﺣﺴﻨﺎﺗﻪ‪ ،‬ﻓﺈن ﻓﻨﻴﺖ ﺣﺴﻨﺎﺗﻪ ﻗﺒﻞ أن ﻳﻘﻀﻰ ﻣﺎ ﻋﻠﻴﻪ‪ ،‬أﺧﺬ‬ ‫ﻣﻦ ﺧﻄﺎﻳﺎﻫﻢ وﻃﺮﺣﺖ ﻋﻠﻴﻪ‪ ،‬ﺛﻢ ﻃﺮح ﻓﻲ اﻟﻨﺎر«‪.‬‬

‫اﻟﻤﺸﻐﻮل ﻻ ﻳﺸﻐﻞ‬ ‫ﻗﻮاﻋﺪ ﻓﻘﻬﻴﺔ‬

‫اﻟﺘﺸﻬﻴﺮ ﻋﺒﺮ اﻟﻤﻨﺎﺑﺮ‬ ‫Š‪}F*|HK¡fœM(´*K™ŠGf+ƒª§-,|.‹§+fŸMa/f‚~œG*|+fŸHa‬‬‫‪T‬‬ ‫*(‪f¢ŸH ”™„Ÿ- ¨kG* š<f‚œG* ¨¢D ¡f‚~I(ÍG •|„G* $¨‚ª- ŒfŠ‚7‬‬ ‫*‪j§<*aG* m*2f‚74(´* K jE2f‚€G* m*¥<aG* K jF4fgœG* mf¢§/¥kG‬‬ ‫*(‪¦™‚8aœtHfŸ§gI|gŸH¡fF*{–JKžÍ‚6(´*©a¢+—‚~œkG*¦CCG‬‬ ‫*‪jŠHf/K,}CCŠC G*iK42jCCH&ÍCG m$fCC‚C 9&* ,4fCCŸCH ™‚6K£§™<£CC™CG‬‬ ‫<™œ§‪£™G*¦™‚8£g„1lIfFKj‚ª¢ŸG*K|‚€ŸG*”M|:¦G(* m2fEj‬‬ ‫<™§‪ƒ9|ŠkG*K&* jŸk™G,4fCC.(* f¢§Dƒ~§GKjI}kHKj„g‚ªŸH™‚6K£‬‬ ‫´&‪©ak“M  CCH ¥CCJ |CC.'¥CœCG* uCC/fCCŸCG* h§„wG* ¡(*K ¢If§<&f+ ƒCC6fCCI‬‬ ‫‪¡&*K£CC-¥CC<2K£g„1¨D™‚6K£§™<£™G*¦™‚8 §™‚6|œG*a§‚~+‬‬ ‫‪ < aŠkgM ¡&*K ƒCC6fCCŸCG* ¦™< |§‚~§kG*K |§‚gkG* š§g‚6 —™‚~M‬‬ ‫*&‪|§¢‚kGf+žf–tG*K›KaG*Kƒ6fŸG*¦™<$*ak<´*KuM|qkG*h§Gf‚6‬‬ ‫‪£œ045f+ +}M}ŠGag<x§‚G*j0fœ‚6›fE$*}¢k‚6´*KjM|w‚~G*K‬‬ ‫*‪—G3|F3K,´¥G*i¥§Š+|§¢‚kG*‘™‚~G*r¢ŸH Hƒ~§G ¦GfŠ-£™G‬‬ ‫<™¦*‪ j<f„G*K‹œ‚~G*ža<K¦‚9¥G*¦G(*¨‚ªM—G3¡&´|+fŸœG‬‬ ‫‪ƒ6fŸG* HjcD¦™<4fCC–CI(´*¦CCG(* *|N „‚ªH£‚~IaCC/K*3(*K‬‬ ‫‪j§‚€ŠœG*h0f‚€Gjt§‚€ŸG*£§/¥-jDf‚€tG*K&*jœ–tG* Hƒ~§™D‬‬ ‫*&‪¦GfŠ-£™G*£œ04¨ŠDf‚G*žfH(´*›¥“M M|1%´*žfH&*|–ŸœG*K‬‬

‫اﻟـ ـﺠ ــﻮاب‪ :‬واﺟـ ــﺐ اﻟ ـﻔــﺮد اﺗ ـﺒــﺎع أﻫ ــﻞ اﻟﺴﻨﺔ‬ ‫واﻟﺠﻤﺎﻋﺔ ﻓﻲ اﻟﻌﻘﻴﺪة وﻓﻲ اﻟﻌﻤﻞ وﻓﻲ ﺟﻤﻴﻊ أﻣﻮر‬ ‫اﻟــﺪﻳــﻦ واﻟﺪﻧﻴﺎ ﻫــﺬا واﺟــﺐ ﻋﻠﻰ اﻟﻤﺴﻠﻢ ﻓــﺎ‪ -‬ﺟﻞ‬ ‫وﻋــﻼ ﻗــﺎل‪) :‬وَاﻟــﺴﱠ ــﺎ ِﺑـ ُﻘــﻮنَ َ‬ ‫َﺎﺟ ِﺮﻳﻦَ‬ ‫ا‪ 2‬ﱠوﻟُ ــﻮنَ ﻣِ ــﻦْ اﻟْ ُﻤﻬ ِ‬ ‫و َ‬ ‫ﻧﺼ ِﺎر وَا ﱠﻟﺬِ ﻳﻦَ ا ﱠﺗ َﺒﻌُﻮ ُﻫ ْﻢ ِﺑ ِﺈﺣْ ﺴَ ٍﺎن َر ِﺿ َﻲ اﻟ ﱠﻠ ُﻪ َﻋ ْﻨ ُﻬ ْﻢ‬ ‫َا‪َ 2‬‬ ‫َو َر ُﺿﻮا َﻋ ْﻨﻪُ(‪ ،‬اﺗﺒﺎﻋﻬﻢ واﺟﺐ ﻋﻠﻰ اﻟﻤﺴﻠﻢ‪ ،‬ﻗﺎل ﺻﻠﻰ‬

‫ا‪ -‬ﻋﻠﻴﻪ وﺳﻠﻢ‪» :‬وﺳﺘﻔﺘﺮق ﻫــﺬه ا‪2‬ﻣــﺔ ﻋﻠﻰ ﺛﻼث‬ ‫وﺳﺒﻌﻴﻦ ﻓﺮﻗﺔ ﻛﻠﻬﺎ ﻓﻲ اﻟﻨﺎر إﻻ واﺣــﺪة«‪ ،‬ﻗﺎﻟﻮا ﻣﻦ‬ ‫ﻫﻲ ﻳﺎ رﺳﻮل ا‪ -‬ﻗﺎل‪» :‬ﻣﻦ ﻛﺎن ﻋﻠﻰ ﻣﺜﻞ ﻣﺎ أﻧﺎ ﻋﻠﻴﻪ‬ ‫اﻟﻴﻮم وأﺻـﺤــﺎﺑــﻲ«‪ ،‬ﻫــﺬا اﻟــﺬي أوﺻــﻰ ﺑﻪ اﻟﺮﺳﻮل‬ ‫ﺻﻠﻰ ا‪ -‬ﻋﻠﻴﻪ وﺳﻠﻢ‪.‬‬ ‫اﻟ ـﺴــﺆال‪ :‬ﻫــﻞ ﺣﺪﻳﺚ أﻓﻀﻞ اﻟﺠﻬﺎد ﻛﻠﻤﺔ ﺣﻖ‬ ‫ﻋﻨﺪ ﺳﻠﻄﺎن ﺟﺎﺋﺮ ﻳﺼﺪق ﻓﻴﻤﻦ ﻳﻨﻜﺮ ﻋﻠﻰ اﻟﺤﺎﻛﻢ ﻓﻲ‬ ‫وﺳﺎﺋﻞ ا{ﻋﻼم؟‬ ‫اﻟﺠﻮاب‪ :‬ﻻ‪ ،‬اﻟﺤﺪﻳﺚ ﻳﻘﻮل )ﻋﻨﺪ( ﺳﻠﻄﺎن ﺟﺎﺋﺮ‪،‬‬

‫ﻳﻌﻨﻲ ﻣﺸﺎﻓﻬﺔ ﻋﻨﺪه ﻣﺎ ﻗﺎل أﻧﻪ ﻳﻨﻜﺮ ﻋﻠﻴﻪ ﻋﻠﻰ اﻟﻤﻨﺎﺑﺮ‬ ‫وﻋﻠﻰ اﻟﻄﺮﻗﺎت ﻳﻘﻮل ﻋﻨﺪه ا‪ -‬ﺟﻞ وﻋﻼ ﻗﺎل ﻟﻤﻮﺳﻰ‬ ‫وﻫﺎرون‪َ ) :‬ﻓﺄْ ِﺗﻴَﺎهُ( ﻳﻌﻨﻲ ﻓﺮﻋﻮن ) َﻓ ُﻘﻮﻻ َﻟ ُﻪ َﻗ ْﻮ ًﻻ َﻟﻴﱢﻨ ًﺎ(‪.‬‬ ‫اﻟﺴﺆال‪ :‬ﻫﻞ ﻛﺎن ﻣﻦ ﻣﻌﺘﻘﺪ اﻟﺴﻠﻒ أﻧﻬﻢ ﻛﺎﻧﻮا‬ ‫ﻳﻔﺮﺣﻮن ﺑﻤﻮت اﻟﻤﺒﺘﺪﻋﺔ؟‬ ‫اﻟـ ـﺠ ــﻮاب‪ :‬اﻟ ـﺴ ـﻠــﻒ ﻛــﺎﻧــﻮا ﻳ ـﺴــﺄﻟــﻮن اﻟ ـﻬــﺪاﻳــﺔ‬ ‫ﻟﻠﻤﺒﺘﺪﻋﺔ وأﻫﻞ اﻟﻀﻼل‪ ،‬ﻳﺪﻋﻮن ﻟﻬﻢ ﺑﺎﻟﻬﺪاﻳﺔ وأﻣﺎ‬ ‫أﻧﻬﻢ ﻳﻔﺮﺣﻮن ﺑﻤﻮﺗﻬﻢ ﻓﻼ أﻋﻠﻢ ﺷﻴﺌﺎ ﻣﻦ ذﻟــﻚ‪ ،‬ﻟﻜﻦ‬ ‫ﻳﺪﻋﻮن ﻟﻬﻢ ﺑﺎﻟﻬﺪاﻳﺔ وﻳﺮدون ﻋﻠﻰ ﺷﺒﻬﺎﺗﻬﻢ‪.‬‬

‫ﻳﺘﺒﺪى ﺑﺼﻮر ﻣﺘﻌﺪدة وأﺳﺎﻟﻴﺐ ﻣﺘﻨﻮﻋﺔ‬

‫ﻣﻦ ﻣﺸﻜﺎة اﻟﻨﺒﻮة‬ ‫‪¬“«œ¼+£Ÿ1}H+bh=3‬‬

‫‪ž|NfŸN”E+¥œH+DK|‚9jŠœqH+‬‬

‫‬

‫‪¬œ¥…H+bŸuI3‬‬

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‫ﻧﻮاب رﺋﻴﺲ اﻟﺘﺤﺮﻳﺮ‬

‫رﺋﻴﺲ اﻟﺘﺤﺮﻳﺮ‬

‫اﻟﻤﺪﻳﺮ اﻟﻌﺎم‬

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‫دراﺳﺔ ﺗﺤﺬر ﻣﻦ ﻏﻴﺎب اﻻﻫﺘﻤﺎم‬ ‫ﺑﺎﻟﺒﺤﺚ اﻟﻌﻠﻤﻲ ﻓﻲ اﻟﻤﺠﺎل اﻟﺨﻴﺮي‬ ‫‪žfœkK´+if§> Ij§œ™=jF5Lm5{1‬‬ ‫‪©|§wH+šœŠH+›fqI¨E¨œ™ŠH+otgHf,‬‬ ‫‪bHf25¥kGbH+f¢IbFšœ=jF5L›Í2—H4L‬‬ ‫‪}G|œ™HžfŠH+|NbœH+¨tN|‚~H+£™H+bg= ,‬‬ ‫‪"3+bI"mfDD‚D 7+5bDDH+LpfDDtD ,'ÍD H ¨DDHLbDDH+‬‬ ‫‪šœŠH+ ¨E ¨œ™ŠH+ otgH+ •fE&+" ¡+¥ŸŠ,‬‬ ‫‪m+3fDD§D“DH+ šDDœD= jDD‚D 85L  œ‚: "©|§wH+‬‬ ‫‪§œ‚€.L ©|DD§DwDH+ šœŠH+ ¨DDE j§E|ŠœH+‬‬ ‫‪j§=fœk0´+rI+|gH+Lmf=L|‚œH+{§Ÿ.L‬‬ ‫‪M|DD“D H+ž'+ jDDŠD IfDD0 fDD¢DkDŸD‚DªDkD1+¨DDkDDH+L‬‬ ‫‪¨‚7|G f¢œ‡JL  §I¥N -bœH jNb,fŠHf,‬‬ ‫‪M|“H+ž'+jŠIfq,j§Jf‚~J)´+mfIbw™H|gH+‬‬ ‫‪jI|–œH+ j–œ, |gH+ j§Šœ0 ‹I ¡LfŠkHf,‬‬ ‫‪mfDD‚D7+5bDDH+LpfDDtD,'ÍDH¨DDHLbDDH+}DDG|DDœDH+L‬‬ ‫"‪mf‚7+5bH+ pft,'+ ‘§<¥. ’b¢, "3+bI‬‬ ‫‪jN3¥Š‚~H+mfŠIfqH+¨Ef§™ŠH+‬‬ ‫‪ ^D*K4‬‬

‫اﻟﻈﻠﻢ‪ ..‬أﺣﺒﻮﻟﺔ‬ ‫اﻟﺸﻴﻄﺎن ﻓﻲ ﻫﻀﻢ‬ ‫اﻟﺤﻘﻮق‪!!..‬‬

‫‪¬K¬¢«…uH+‬‬ ‫‪¬EkŸ…9g=žL'+‬‬ ‫‪¬Jg/L¡Ò…7)¹+yN5g.‬‬ ‫‪MbH£GgI'¹+†7bF'+‬‬ ‫‪k™Ib,£«Ÿœ…ŸH+‬‬

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‫ﻣﺴﺎﺑﻘﺎت ا<ﻧﺸﺎد‪..‬‬ ‫ﻣﺘﻰ ﺗﻌﻮد إﻟﻰ‬ ‫اﻟﺴﺎﺣﺔ؟!‬

‫‪£™ŸN¹¬h…‚H+‬‬ ‫‪5g«l2+ lN¤'+‬‬ ‫‪¬KLU¹)+k¢NbŸH+‬‬ ‫‪g¥œr.ngI¨–IšœŸ.‬‬ ‫‪kœK(¨I‬‬ ‫‪irN¬I6guH+‬‬ ‫‪—*g/¨H+L¡ÒE'¹+tglJ)+‬‬ ‫=‪žÒl…7+LgŸO NbFg¥¢‬‬ ‫‪¡Ò=)¹+*g…7L‬‬ ‫‪£GgI'¹g,”N}lH+L‬‬

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‫اﻟﺘﻘﻨﻴﺔ ﺗﻌﻴﺪ رﺳﻢ‬ ‫ﺻﻮرة اﻟﺸﺒﺎب ﻓﻲ‬ ‫اﻟﻤﺠﺘﻤﻊ‬

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‫أﻧــﺎ ﻋﺎﻧﺲ ‪ ..‬ﺻﻮت‬ ‫ﻣﻜﺘﻮم ﻓﻲ ﻛﻞ‬ ‫ﺑﻴﺖ‪!!..‬‬

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‫*‪ g¤§G‬‬

‫ً‬ ‫وﺟﻬﺎ ﻟﻮﺟﻪ ﻣﻊ‬ ‫اﻟﻤﺘﻨﺒﻲ‬ ‫=‪b,gI'+¬J}–H+†®*g‬‬

‫ﺑُﻌْ ﺪٌ َﻧ ْﻔ ِﺴ ّﻲ!‬ ‫‪s¥¢ŸH+¬E-3¨H+¤gŸœ…7‬‬

‫اﻟﺤﺎرﺛﻲ‪» :‬اﻟﻌﻮرﺑﺔ« ﺗﺸﻜﻞ ﺟﺪﻳﺪ ﻟﻠﻌﻘﻞ اﻟﻌﺮﺑﻲ ﻳﻘﻮم ﻋﻠﻰ اﻟﺪﻳﻦ‬ ‫واﻟﻘﻮﻣﻴﺔ واﻟﻮﻃﻦ وا<ﻧﺴﺎﻧﻴﺔ‬ ‫‪24Kg™–F‬‬

‫ﻋﺒﺪاﻟﻤﻘﺼﻮد‪ :‬اﻟﺴﻠﻔﻴﺔ‬ ‫ﻫﻲ اﺗﺒﺎع اﻟﻜﺘﺎب واﻟﺴﻨﺔ‬ ‫ﺑﻔﻬﻢ ﺳﻠﻒ ا‪k‬ﻣﺔ‬ ‫‪˜cn6‬‬

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‫ﺷﻴﺨﺔ‪ :‬ﻣﺴﺘﻘﺒﻠﻨﺎ ﻓﻲ‬ ‫اﻟﻘﻮاﺳﻢ اﻟﻤﺸﺘﺮﻛﺔ ﺑﻴﻦ‬ ‫اﻟﻌﻠﻤﺎﻧﻴﻴﻦ واﻟﺴﻠﻔﻴﻴﻦ‬

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‫ﺟﻮﻟﺔ أﺛﺮﻳﺔ ﻋﻠﻰ اﻟﻌﺎﻟﻢ‬ ‫واﻟﻤﻮاﻃﺊ اﻟﻨﺒﻮﻳﺔ‬ ‫‪%+b…9'+•5gH+”…7¨N‬‬

‫اﻟﺘﻼﻗﺢ اﻟﺤﻀﺎري‬ ‫واﻟﻌﻮﻟﻤﺔ‬ ‫‪n¹(Lg….¬J¨H+”N}…‚H+‬‬

‫ﺣﻤﻠﺔ ﺗﻄﻬﻴﺮ ﺛﻘﺎﻓﻲ‬ ‫‪ ^D*K4‬‬

‫‪†7+}0'+¬J+}KH+vHg…9‬‬


al-risalah 20130111