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SMS ‫ﻟﻠﺘﻮاﺻﻞ ﻣﻊ اﻟﻜﺎﺗﺐ ارﺳﻞ رﺳﺎﻟﺔ‬ ‫( ﺛﻢ ﻣﺴﺎﻓﺔ ﺛﻢ ﻧﺺ اﻟﺮﺳﺎﻟﺔ‬٨٦) ‫ﺗﺒﺪأ ﺑﺎﻟﺮﻣﺰ‬ (Zain) ٧٣٧٢٢١ ،(Mobily) ٦٣٥٠٣١ ،(Stc) ٨٨٥٩١ ‫إﻟﻰ‬

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šIfŠk. j–™œœH+ ¡'+ +ObD G(¥D I f¢H žL}DDH ´ ¨Jf„§‚8%+¥>)f,+¥‚~g™.4+¥‚H+%´(¥K¡'+ 3f‚~E)´+ žb=L -fDDJ'´+L |g‚€H+L jœ–tHf, ¢,5|> œI+|O §nGfJb0LfœG¢,5|>L  –œNfIš–,|‚H+‹E3L  N{H+ b™gH+ +{K b‚: jG¥‚8 +¥tg‚9'+ bF £.+|§2¨E+¥=|=|.L+L'f‚JL+¥œ™Š. ¡g–lJ+ bG'+mfF+|k2´+¤{KšnIj¢0+¥I =L mfF+|k2´+¤{K£0+¥.j–™œœH+¡'+šg‚~œH+ ‚~F ƒ~§*5 M|DDN •f§‚~H+ m+4 ¨DDEL }N}ŠH+bg=—™œH+jŠIfq,j§‚7f§‚~H+ž¥™ŠH+ šg“.´j–™œœH+¡'´ -¥Fš–,Lž}1š–, MbHjc‚ŸkH+‘Š‚:¡'+ ¨g§kŠH+3¥Š‚73 ´L fDDK5+|DD“DkD‚D7fDD, ´L fDD¢DŸDI'fD, ƒ7f‚~œH+ ¨E f‚~§*5 O fOgg‚7 bŠN j§™wH+ ¤{DDK 3+|DDE'+ lFL—DDH{DDH fDD¢D ,+|DD.  DDI -bDDD1+L-5{DDgD , h™„kN fœI ›fœ='´+ ¤{K šnœH ¢Ifœ‚ªJ+ ¤{KžfI'+ž}1L-¥Fš–,‘“k‚7Lj–™œœH+ ¢§E m|/'+ ¨kH+ mf‚~‚7(¥œH+  = j‚7+53 £‚~J £H ›¥‚~.  I šG žfDDI'+L mfNbtkH+ uœH'+L %´¥DD H+ ‘Š‚: KbŸ= mbDD 0L'+L ¡'+ ¦H)+ +|O §‚Im´Ík2´+¤{KšnIšœ= ‹E+LbH+L¨ŸNbH+b“kŠœH+¡'+ ¦H)+ ¨g§kŠH+ ›L3šDDG ¨DDE š‚€t.p+bDDD1'´+¤{DDK šnI  §œ¢I  §ŠE+3 ¡fJ¥–N bF j§0¥H¥NbN'´+ f¢=3|H jI6ftH+ -¥“H+ ¦“g.  –HL HfŠH+ O + ›¥1L šnI'´+ štH+ ¨K f¢§™= %f‚ª“H+L jDDHL3 ¡'+L j‚9f2 5fDD ;)´+ +{DDK ¨DDE f‚ªN' ¤{K DD=3 ¨DDE lœKf‚7 ¡+|DD N)+ šnI j§ŸN3 ¡'+ šg‚~œH+ u‚:L'+ ¨HLbH+ b§Š‚€kH+ žb= m+|/(¥I3¥0L¦™=¨g§kŠH+bG'+Lj§™wH+ šGL jœ–1 š–, fKfNf‚ªF rHfŠ. j–™œœH+ j§™wH+¤{DDK 3+|DDDE'+ ¦™=m|DD /'+ jDD§D05fDD2 f¢E+bK'+¦H)+š‚€.¡'+¨KjNfH+¡'´%LbK jN3fœH+ b*+¥ŠH+ L'+ m+|,fwœH+ -}¢0'fG ¦H)+ f Otœ™Ijg‚7fŸIfK+|.¨kH+f¢g§Hf‚7'f, f¢§™=+¥™‚€tN¡'+ –œN¨kH+-|§g–H+ ‹E|. ¨kH+ ›LbDDH+  I l‚~§H j–™œœH+ ¡'+ š–, šœŠ. f¢Ÿ–HL %fDDE¥DDqDH+ m+5fDDŠD‚DDH+ ¡+|N)+m+%f‚7)+5|–.%+5Lifg‚7'´+ =L Œfœ;'´+ ¡'+ ¨g§kŠH+ uDD‚D:L'+ jN3¥Š‚~™H  = 5L|‚H+ '+5bDD. ¨–H jœ–1 šGL lœ‚9 ¨‚7f‚7'´+ ˜|tœH+ ¨K ¡+|DDN)´ j§Š‚7¥kH+ h–.5+ IšG¥=b.Lf¢™K'+L3ÍgH+¤{K fOI¥œ=r§™wH+LjN3¥Š‚~H+¡'+ j‚9f2f¢H š“ŠH+ –tN ¡'+ ¦DDH)+ mfNfŸqH+ ¤{DDK šnI O ÍHf§™ŠH+uHf‚€œH+¦H)+ |‡ŸNL L'+ j§Š‚7¥kH+ jDD=}DDŸDH+ ¤{DDK ¢NbH ƒ~§H  I´b,jI' ¡'+ ¦DDH)+ ¨g§kŠH+ 5f‚8'+ fœG jN5fœŠk‚7´+ m͖‚I ¦DDH)+  DDN|DD2&´+L £‚~J |qN ¡'+

‫ إﻳﺮان ﺗﻠﻌﺐ ﺑﻄﺮﻳﻘﺔ اﻟﻠﻌﺒﺔ‬:‫أﺑﻮ ﻏﺪﻳﺮ‬ ‫ﺳﺮاﺋﻴﻠﻴﺔ ﻧﻔﺴﻬﺎ ﺑﻤﺪ ﻳﺪﻫﺎ ﻟﺴﻼم ﻣﺰﻋﻮم‬b‫ا‬ jœ*fJ jDD§D J+|DDN+ j§‚~‚~q. |§nN |DDI'+ r§™wH+ ›L3 ¨DDE +{K šDDŠDHL -bDD‚DD,L ”™“H+ ƒ~§*|H+ £DD0+¥DDJ fŸ™Š0 fDDI £DD.5fDDN6›ÍDD D2¨DD DJ+|DD DN)´+ fŸG¥–‚, -|Kf“™H -|§2'´+ ¨DDE¡+|DD D D DN)+jDD gD D>5›fDD §D D1 £HfJbG'+ b“E”t,i5f“kH+ bG(¥. jDDH3'´+L bK+¥‚H+ ¡'+ ›+6fI¨J+|N)´+hJfqH+¡'+ š2+bH+mf§‚9¥‚€2¨EogŠH+¦™=+O|‚€I  §œ™‚~œH+hK{I|§§.›LftNL¨,|ŠH+ fJ5f–Ÿk‚7+  ™ŠJ  tŸE +{DD¢D HL jDDŸD‚D~DH+ jN5fgwk‚7´+ m´LfDDtDœDH+ ¤{DD¢DH bNb‚H+ bDDG'+LfDDJO ¥DDJfDDF ´Lf O=|‚86¥DDqD. ´¨DDkDH+ ™‚~œH+ƒ~‚~qkN¡'+6¥qN´£J'+¨ŠEf‚H+ f¢‚~J|gkŠ.¡+|N)+lJfG+4)fE™‚~œH+¦™= ›LbH+ ¦™= ƒ~‚~qk. +4fœ™E jœ™‚~I jHL3 ¨¢H)´+ |DD I'´+ ¡'+ DD>5 jœ™‚~œH+ j§,|ŠH+ ´L"DDN|DD–D H+¡&+|DD“D H+¨DDE ftN|‚9%fDD0 ˜¥–‚8 ¡'+ ¨ŠEf‚H+ bG(¥NL "+¥‚~‚~q. ¡+|DDN)fD E jt§t‚9 lDDJfDDG |DD DK6'´+ %fœ™= ¨E jŠ§‚H+ f¢Ÿ–‚~N jŠ“, šG ¨E ˜|tk. jtN|‚9j§J+|N)+ jHLftIf¢J'fGLj“„ŸœH+ hŠ™H+L¨,|ŠH+¨™2+bH+¡'f‚H+¨EogŠ™H 3bDD‚D8L¨DDgD K{DDœD H+’ÍDDkDD2´+|DD .L¦DD™D= ƒ§kkHf,žfœkK´+-5L|‚:¦™=¨ŠEf‚H+ ƒ~‚~qkH+L'+ š2bk™H¡+|N)+ m´LftI = O ¨EfO§Ÿ‚7͓/šnœ.¨kH+›L3ƒªŠ,¦™= ¡¥–§‚7 f¢§E ¡+|DD N)+ vfqJ ¡'´ j“„ŸœH+ ‹“, ¨DDE f¢1fqJ  DDI |§n–, |DDgDG'+ ¤|§/'f. |§/'fkH+LjEfn–H+-3LbtIjŠ§‚H+

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‫!    =  <   ; *‬ ‫ (= !‪>? B   D D? E G J( K‬‬

‫اﻟـﺴــﺆال‪ :‬ﻣﺎ ﻫﻮ اﻟﻤﻔﻬﻮم اﻟﺼﺤﻴﺢ ﻟﻠﻨﺼﻴﺤﺔ وﻣﺎ‬ ‫رأﻳ ـﻜــﻢ ﻓــﻲ اﻟـﺘــﻮﻗـﻴــﻊ ﻋـﻠــﻰ اﻟـﺒـﻴــﺎﻧــﺎت ﺑﻘﺼﺪ اﻧ ـﻜــﺎر ﺑﻌﺾ‬ ‫اﻟﻤﻨﻜﺮات؟‬ ‫اﻟ ـﺠــﻮاب‪:‬اﻟ ـﺒ ـﻴــﺎﻧــﺎت ﻣــﺎ ﺗ ـﺼــﺪر إﻻ ﻣــﻦ ﺟﻬﺔ‬ ‫رﺳﻤﻴﺔ ﻣﺨﺼﻮﺻﺔ‪ ،‬ﻣﺎ ﺗﺼﺪر ﻣﻦ ا‪g‬ﻓــﺮاد ﺑﻴﺎﻧﺎت‬ ‫أو ﻣﻦ ﺟﻤﺎﻋﺎت ﻏﻴﺮ رﺳﻤﻴﺔ‪ ،‬ﺗﺼﻴﺮ ﻓﻮﺿﻰ‪ ،‬ﻫﺬه‬ ‫ﻣــﻦ اﻟـﻔــﻮﺿــﻰ‪ ،‬إﻧـﻤــﺎ اﻟﺒﻴﺎﻧﺎت ﺗـﺼــﺪر ﻣــﻦ اﻟﺠﻬﺎت‬ ‫اﻟﻤﺨﺘﺼﺔ ﻛﻞ ﺷﻲء ﻟﻪ ﻧﻈﺎم وإذا ﺟﺎء اﻟﺸﻲء ﻣﻦ‬ ‫ﻏﻴﺮ ﻧﻈﺎم ﻟﻢ ﻳﺜﻤﺮ ﺑﻞ رﺑﻤﺎ أﻧﻪ ﻳﻜﻮن أﺛﺮه أﺳﻮء ﻋﻠﻰ‬ ‫اﻟﻤﺴﻠﻤﻴﻦ ﻓﺎ‪g‬ﻣﻮر ﺗﺤﺘﺎج إﻟﻰ اﻧﻀﺒﺎط وﺗﺤﺘﺎج إﻟﻰ‬ ‫أﺻﻮل ﺷﺮﻋﻴﺔ ﺗﺤﺘﺎج إﻟﻰ ﺗﺸﺎورات ﺑﻴﻦ اﻟﻤﺴﻠﻤﻴﻦ‪.‬‬ ‫اﻟ ـﺴــﺆال‪ :‬ﻛﻤﺎ ﺗﻌﻠﻤﻮن اﻧﺘﺸﺮ ﻓــﻲ ا‪r‬وﻧــﺔ ا‪-‬ﺧﻴﺮة‬

‫اﻟﺘﺼﻨﻴﻒ ﺑـﻴــﻦ ﻃ ــﻼب اﻟـﻌـﻠــﻢ إﻟ ــﻰ ﻓ ــﺮق وﺟ ـﻤــﺎﻋــﺎت ﻓﻤﺎ‬ ‫ﻧﺼﻴﺤﺘﻜﻢ؟‬ ‫اﻟ ـ ـﺠـ ــﻮاب‪ :‬ﻻ ﻳــﺠــﻮز اﻟــﺘــﻔــﺮق واﻟــﺘــﺤــﺰب‪،‬‬ ‫اﻟ ـﻤ ـﺴ ـﻠ ـﻤــﻮن ﺟ ـﻤــﺎﻋــﺔ واﺣ ـ ــﺪة و‪ Y‬اﻟ ـﺤ ـﻤــﺪ ) ِإنﱠ‬ ‫اﺣـ ـ َﺪ ًة وَ َأ َﻧ ــﺎ َر ‪e‬ﺑ ـ ُﻜ ـ ْﻢ َﻓــﺎ ْﻋـ ُﺒـﺪُونِ (‪،‬‬ ‫ﻫَ ــﺬِ هِ ُأ ﱠﻣـ ُﺘـ ُﻜـ ْﻢ ُأ ﱠﻣ ـ ًﺔ وَ ِ‬ ‫)وَ ا ْﻋﺘ َِﺼﻤُﻮا ﺑِﺤَ ﺒْﻞِ اﻟ ﱠﻠﻪِ ﺟَ ﻤِ ﻴﻌ ًﺎ وَ ﻻ َﺗ َﻔ ﱠﺮ ُﻗﻮا(‪) ،‬وَ ﻻ‬ ‫َﺗﻜُﻮ ُﻧﻮا ﻛَﺎ ﱠﻟﺬِ ﻳﻦَ َﺗ َﻔ ﱠﺮ ُﻗﻮا وَ ْ‬ ‫اﺧ َﺘ َﻠ ُﻔﻮا ﻣِ ﻦْ َﺑﻌْﺪِ ﻣَﺎ ﺟَ ﺎ َء ُﻫ ْﻢ‬ ‫اﻟْ َﺒ ﱢﻴ َﻨﺎتُ وَ ُأ ْو َﻟﺌ َِﻚ َﻟ ُﻬ ْﻢ َﻋ َﺬابٌ ﻋَﻈِ ﻴﻢٌ(‪) ،‬وَ ﻻ َﺗ َﻨﺎ َزﻋُﻮا‬ ‫اﺻ ِﺒﺮُوا(‪ ،‬وإذا ﺣﺼﻞ‬ ‫َﻓ َﺘ ْﻔ َﺸﻠُﻮا وَ َﺗﺬْﻫَ ﺐَ ِرﻳﺤُ ُﻜ ْﻢ وَ ْ‬ ‫اﺧﺘﻼف ﻳﺮد إﻟﻰ اﻟﻜﺘﺎب واﻟﺴﻨﺔ ) َﻓ ِﺈنْ َﺗ َﻨﺎ َز ْﻋ ُﺘ ْﻢ ﻓِﻲ‬ ‫ْ‬ ‫ُ‬ ‫ُ‬ ‫ُ‬ ‫َﺷ ْﻲءٍ َﻓ ُﺮد‪e‬و ُه ِإ َﻟﻰ اﻟ ﱠﻠﻪِ وَ اﻟﺮﱠﺳُ ﻮلِ ِإنْ ﻛُﻨﺘ ْﻢ ﺗﺆﻣِ ﻨﻮنَ‬ ‫اˆﺧـ ِـﺮ َذ ِﻟـ َـﻚ َﺧ ْﻴ ٌﺮ وَ َأﺣْ ــﺴَ ــﻦُ َﺗــﺄْ ِوﻳـ ًﻼ(‪،‬‬ ‫ِﺑﺎﻟ ﱠﻠﻪِ وَ اﻟْـ َﻴـﻮ ِْم ِ‬

‫وﻻ ﻧﺒﻘﻰ ﻋﻠﻰ اﻻﺧﺘﻼف واﻻﻧﻘﺴﺎﻣﺎت واﻟﺘﺤﺰﺑﺎت‬ ‫ﻫــﺬا ﻳﻨﻬﻰ ﻋﻨﻪ اﻟــﺪﻳــﻦ وﻫــﺬا ﻳﺴﺒﺐ آﺛــﺎر ﻋﻜﺴﻴﺔ‬ ‫ﻻزم ﻣﻦ اﻻﺗﺤﺎد ﺑﻴﻦ اﻟﻤﺴﻠﻤﻴﻦ واﻟ���ﻔﺎﻫﻢ واﻟﺴﻴﺮ‬ ‫ﻋﻠﻰ ﻃﺮﻳﻖ واﺣــﺪ ﺣﺘﻰ ﻳﻜﻮن ﻟ“ﻣﺔ ﻫﻴﺒﺔ وﻳﻜﻮن‬ ‫ﻟﻬﺎ ﺗﻌﺎون ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ وﺗﻨﺘﺸﺮ ﺑﻴﻨﻬﻢ اﻟﻤﺤﺒﺔ ‪g‬ن‬ ‫اﻟﺘﻔﺮق ﻳﺤﺪث اﻟﻨﺰاع ﺑﻞ رﺑﻤﺎ ﻳﺤﺪث اﻟﻘﺘﺎل )وَ َﻟ ْﻮ‬ ‫َﺷــﺎ َء اﻟ ﱠﻠ ُﻪ ﻣَﺎ ا ْﻗ َﺘ َﺘ َﻞ ا ﱠﻟــﺬِ ﻳــﻦَ ﻣِ ــﻦْ َﺑﻌْﺪِ ﻫِ ْﻢ ﻣِ ــﻦْ َﺑﻌْﺪِ ﻣَﺎ‬ ‫ﺟَ ﺎ َء ْﺗ ُﻬ ْﻢ اﻟْ َﺒ ﱢﻴ َﻨﺎتُ وَ َﻟﻜِ ﻦْ ْ‬ ‫اﺧ َﺘ َﻠ ُﻔﻮا(‪ ،‬اﻻﺧﺘﻼف أﺣﻴﺎﻧﺎ‬ ‫ﻳﺆدي إﻟﻰ ﺣﻤﻞ اﻟﺴﻼح ﺑﻴﻦ اﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻓﻼ ﻳﺠﻮز‬ ‫اﻻﺧﺘﻼف‪ ،‬أﻣﺎ اﻟﺨﻼف ﻓﻲ اﻟﻤﺴﺎﺋﻞ اﻟﻔﻘﻬﻴﺔ ﻫﺬا‬ ‫وارد ﺣﺴﺐ اﻻﺟﺘﻬﺎد‪ ،‬أﻣــﺎ اﻻﺧﺘﻼف ﺑﻴﻦ اﻟﻨﺎس‬ ‫واﻟﺘﻔﺮق إﻟﻰ ﺟﻤﺎﻋﺎت ﻓﻬﺬا ﻻ ﻳﺠﻮز‪.‬‬

‫ﻣﺆﻛﺪً ا اﻻﻫﺘﻤﺎم ﺑﺎﻟﺮؤﻳﺎ ﻋﺒﺮ ﻛﻞ اﻟﻌﺼﻮر‬

‫اﻟﻤﺸﻴﺨﻲ‪ :‬ﻋﻠﻰ ﻣﻦ ﻳﺬﻫﺐ ﻟﻠﺒﻠﺪان اﻟﺘﻲ ﺗﻜﺜﺮ‬ ‫ﻓﻴﻬﺎ ا‪,‬ﻋﻤﺎل اﻟﺴﺤﺮﻳﺔ أن ﻻ ﻳﻬﻤﻞ ﻣﺎ ﻳﺮاه‬ ‫أﻛﺪ اﻟﺸﻴﺦ ﺣﺴﻦ ﺑﻦ ﺷﺮﻳﻒ اﻟﻤﺸﻴﺨﻲ ﻣﻌﺒﺮ اﻟﺮؤى وا‪-‬ﺣــﻼم وﻋﻀﻮ‬ ‫اﻟﺪﻋﻮة ﺑﻤﻨﻄﻘﺔ اﻟﺮﻳﺎض أن اﻟﺮؤﻳﺎ اﻟﺼﺎﻟﺤﺔ ﺑﺸﺎرة ﻣﻦ ا ﻋﺰ وﺟﻞ وﻛﻠﻤﺎ ﻛﺎن‬ ‫اﻟﻌﺒﺪ اﻟﻤﺴﻠﻢ ﻗﺮﻳ ًﺒﺎ ﻣﻦ ا ﻋﺰ وﺟﻞ ﻧﺎل ﺗﻠﻚ اﻟﺒﺸﺎﺋﺮ‪ .‬وﻟﻘﺪ ﻛﺎﻧﺖ اﻟﺮؤﻳﺎ وﻻ‬ ‫زاﻟﺖ ﻓﻲ اﻟﻌﺼﻮر اﻟﻤﺘﻘﺪﻣﺔ واﻟﻤﺘﺄﺧﺮة ﻣﻮﺿﻊ ﺟﺪ واﻫﺘﻤﺎم ﻟﺪى أﺻﺤﺎﺑﻬﺎ‪.‬‬ ‫وإذا ﻧﻈﺮت إﻟﻰ اﻟﻘﺮآن اﻟﻜﺮﻳﻢ وﺟﺪت أن ا ﺗﻌﺎﻟﻰ ﻗﺪ ﻗﺺ ﻓﻴﻪ ﺷﻴﺌًﺎ ﻣﻦ ذﻟﻚ‬ ‫وﻛﺄﻧﻪ ﺳﺒﺤﺎﻧﻪ وﺗﻌﺎﻟﻰ ﻳﺪﻋﻮﻧﺎ إﻟﻰ اﻻﻫﺘﻤﺎم ﺑﻬﺎ وﺑﺘﻌﺒﻴﺮﻫﺎ‪.‬‬ ‫واﻧﻄﻼﻗًﺎ ﻣﻦ ﻫﺬا اﻟﺘﻮﺟﻴﻪ ا^ﻟﻬﻲ اﻟﻤﺘﻤﺜﻞ ﻓﻲ اﻻﻫﺘﻤﺎم ﺑﺎﻟﺮؤﻳﺎ وﺟﺪﻧﺎ‬ ‫اﻟﻜﺜﻴﺮ ﻣﻦ اﻟﻨﺎس ﻳﻬﺘﻤﻮن ﺑﻬﺎ ﺣﺘﻰ أﺻﺒﺤﺖ اﻟــﺮؤﻳــﺎ ﺗﻤﺜﻞ ﺷﻴﺌًﺎ ﻣﻬ ًﻤﺎ ﻓﻲ‬

‫<‪‘)f„G*‘™1©2f¢G*ag‬‬ ‫وﻛﺸﻒ اﻟﻤﺸﻴﺨﻲ ﻋﻦ اﺳﺘﻔﺎدة أﻧﺎس ﻣﻦ اﻟﺮؤى‬ ‫ﻛﺎﻧﻮا ﻋﻠﻰ ﻏﻴﺮ ﻫﺪى ﻓﺠﺎءت اﻟﺮؤﻳﺎ ﻟﺘﺄﺧﺬ ﺑﻨﻮاﺻﻴﻬﻢ‬ ‫إﻟﻰ ﻃﺮﻳﻖ اﻟﻬﺪى واﻟﻨﻮر‪ ،‬ﺑﻞ ﻛﻢ ﻣﻦ أﻧﺎس ﻛﺎﻧﻮا ﻋﻠﻰ‬ ‫اﻟﻜﻔﺮ واﻟﺸﺮك ﻓﺠﺎءت إﻟﻴﻬﻢ اﻟﺮؤﻳﺎ ﻟﺘﻜﻮن ﺳﺒﺒًﺎ ﻓﻲ‬ ‫ﻫﺪاﻳﺘﻬﻢ إﻟﻰ ا‪R‬ﺳﻼم‪ .‬ﻣﺒﻴ ًﻨﺎ أن اﻟﺮؤﻳﺎ اﻟﺼﺎﻟﺤﺔ ﺑﺸﺮى‬ ‫ﻣﻦ ا‪ Y‬ﻋﺰ وﺟــﻞ‪ ،‬وﺑﺸﺎﺋﺮﻫﺎ ﻻ ﺗﺤﺼﻰ‪ :‬ﻓﻌﻦ ﻋﺒﺎدة‬ ‫ﺑﻦ اﻟﺼﺎﻣﺖ رﺿﻲ ا‪ Y‬ﻋﻨﻪ ﻗــﺎل‪ :‬ﺳﺄﻟﺖ رﺳــﻮل ا‪- Y‬‬ ‫ﺻﻠﻰ ا‪ Y‬ﻋﻠﻴﻪ وﺳﻠﻢ ‪ -‬ﻋﻦ ﻗﻮﻟﻪ ﺗﺒﺎرك وﺗﻌﺎﻟﻰ‪َ » :‬ﻟ ُﻬ ُﻢ‬ ‫اﻟْﺒ ُْﺸ َﺮى ِﻓــﻲ اﻟْﺤَ ﻴَﺎةِ اﻟ ‪e‬ﺪ ْﻧﻴَﺎ َو ِﻓــﻲ اﻟْ ـ َﺂﺧِ ـﺮَةِ « ﻗــﺎل‪» :‬ﻫﻲ‬ ‫اﻟﺮؤﻳﺎ اﻟﺼﺎﻟﺤﺔ ﻳﺮاﻫﺎ اﻟﻤﺴﻠﻢ أو ُﺗﺮى ﻟﻪ«‪ ،‬وﻓﻲ رواﻳﺔ‬ ‫‪g‬ﺣﻤﺪ واﺑﻦ ﺟﺮﻳﺮ ﻋﻦ ﻋﺒﺎدة ﺑﻦ اﻟﺼﺎﻣﺖ رﺿﻲ ا‪ Y‬ﻋﻨﻪ‬ ‫أﻧﻪ ﺳﺄل رﺳﻮل ا‪ - Y‬ﺻﻠﻰ ا‪ Y‬ﻋﻠﻴﻪ وﺳﻠﻢ ‪ -‬ﻓﻘﺎل‪ :‬ﻳﺎ‬ ‫رﺳﻮل ا‪ Y‬أرأﻳﺖ ﻗﻮل ا‪ Y‬ﺗﺒﺎرك وﺗﻌﺎﻟﻰ‪َ » :‬ﻟ ُﻬ ُﻢ اﻟْﺒ ُْﺸ َﺮى‬ ‫ﻓِﻲ اﻟْﺤَ ﻴَﺎةِ اﻟ ‪e‬ﺪ ْﻧﻴَﺎ َوﻓِﻲ اﻟْ َﺂﺧِ َﺮة«‪ ،‬ﻓﻘﺎل‪» :‬ﻟﻘﺪ ﺳﺄﻟﺘﻨﻲ ﻋﻦ‬ ‫ﺷﻲء ﻣﺎ ﺳﺄﻟﻨﻲ ﻋﻨﻪ أﺣﺪ ﻣﻦ أﻣﺘﻲ أو أﺣﺪ ﻗﺒﻠﻚ«‪ ،‬ﻗﺎل‪:‬‬ ‫»ﺗﻠﻚ اﻟﺮؤﻳﺎ اﻟﺼﺎﻟﺤﺔ ﻳﺮاﻫﺎ اﻟﺮﺟﻞ اﻟﺼﺎﻟﺢ أو ُﺗﺮى ﻟﻪ«‪.‬‬ ‫وﻳﺆﻛﺪ اﻟﻤﺸﻴﺨﻲ أن ﻋﻠﻢ ﺗﻌﺒﻴﺮ اﻟﺮؤﻳﺎ ﻋﻠﻢ ﻋﻈﻴﻢ‬ ‫ﻣﻬﻢ ورد ﻓﻲ اﻟﻘﺮآن اﻟﻌﻈﻴﻢ واﻟﺴﻨﺔ اﻟﻤﻄﻬﺮة وﻣﺒﻨﺎه‬ ‫ﻋﻠﻰ ﺣﺴﻦ اﻟﻔﻬﻢ واﻟﻌﺒﻮر ﻣﻦ ا‪g‬ﻟﻔﺎظ واﻟﻤﺤﺴﻮﺳﺎت‬ ‫واﻟـﻤـﻌـﻨــﻮﻳــﺎت أو ﻣــﺎ ﻳﻨﺎﺳﺒﻬﺎ ﺑﺤﺴﺐ ﺣــﺎل اﻟــﺮاﺋــﻲ‬ ‫وﺑﺤﺴﺐ اﻟﻮﻗﺖ واﻟﺤﺎل اﻟﻤﻌﻠﻘﺔ ﺑﺎﻟﺮؤﻳﺎ‪.‬‬ ‫وﻛﺸﻒ اﻟﻤﺸﻴﺨﻲ أن اﻟــﺮؤى ﻟﻬﺎ ﻣﻘﺎم ﻋﻈﻴﻢ ﻣﻦ‬ ‫أول اﻟﺒﺸﺮﻳﺔ‪ ،‬ﻛﺎﻧﻮا ﻳﻌﺘﻨﻮن ﺑﻬﺎ؛ ‪g‬ن أﻣﺮﻫﺎ ﻏﺮﻳﺐ و‪g‬ن‬ ‫ﺷﺄﻧﻬﺎ ﻋﺠﻴﺐ‪ ،‬وﻟﻬﺬا ﻗ ّﻞ أن ﻳﻜﻮن زﻣﻦ إﻻ وﻓﻴﻪ ﻣﻌﺒﱢﺮون‬ ‫ﻳﻌﺘﻨﻮن ﺑﺘﻌﺒﻴﺮ اﻟﺮؤﻳﺎ وﻳﻬﺘﻤﻮن ﺑﻬﺎ‪ ،‬ﻟﻤﺎ ﻳﺨﻔﻰ ﻓﻴﻬﺎ‬ ‫ﻣﻦ ا‪g‬ﻣــﻮر اﻟﻐﺮﻳﺒﺔ وا‪g‬ﺣــﻮال اﻟﻌﺠﻴﺒﺔ؛ وﻗﺪ ﻗﺎل أﻫﻞ‬ ‫اﻟﻌﻠﻢ‪ :‬اﻟــﺮوح؛ روح ا‪R‬ﻧﺴﺎن ﺛﻼﺛﺔ أﻧﻔﺲ‪ .‬ﻓﺈن اﻟﺮوح‬ ‫ﻣﻨﻘﺴﻤﺔ إﻟﻰ أﻧﻔﺲ ﻗﺎل ﺟﻞ وﻋﻼ‪» :‬اﻟ ﱠﻠ ُﻪ َﻳ َﺘ َﻮ ﱠﻓﻰ اﻟْ َﺄ ْﻧ ُﻔ َﺲ‬ ‫ﺣِ ﻴﻦَ َﻣ ْﻮ ِﺗﻬَﺎ وَا ﱠﻟﺘِﻲ َﻟ ْﻢ َﺗﻤُﺖْ ﻓِﻲ َﻣ َﻨﺎﻣِ ﻬَﺎ َﻓ ُﻴﻤ ِْﺴ ُﻚ ا ﱠﻟﺘِﻲ َﻗ َﻀﻰ‬ ‫َﻋ َﻠ ْﻴﻬَﺎ اﻟْ َﻤﻮْتَ َو ُﻳ ْﺮ ِﺳ ُﻞ اﻟْﺄُ ْﺧ َﺮى إﻟﻰ َأﺟَ ﻞٍ ﻣُﺴَ ًﻤّﻰ« ﻓﺎﻟﺮوح‬ ‫أﻧﻔﺲ‪ ،‬وا‪g‬ﻧﻔﺲ ﻓﻲ ﺣﺎل اﻟﻤﻨﺎم أﻧﻮاع‪:‬‬ ‫ﻣﻨﻬﺎ ﻧـﻔــﺲ ﺗ ـﻜــﻮن ﻣــﻊ اﻟـﻨــﺎﺋــﻢ ﻳ ـﺘــﺮدّد ﺑـﻬــﺎ ﻧ َﻔﺴُ ﻪ‬ ‫وﺗﺴﺘﻘﻴﻢ ﺑﻬﺎ ﺣﻴﺎﺗﻪ‪ .‬وﻧﻔﺲ أﺧــﺮى ﻳﻘﺒﻀﻬﺎ ا‪ Y‬ﺟﻞ‬ ‫وﻋﻼ وﻳﺘﻮ ّﻓﺎﻫﺎ ﻓﺘﻜﻮن ﻋﻨﺪه‪ .‬واﻟﻨﻔﺲ اﻟﺜﺎﻟﺜﺔ ﺗﺴﺮح‬ ‫وﺗــﺬﻫــﺐ ﻫﻨﺎ وﻫ ـﻨــﺎك ﻣﻨﻔﺼﻠﺔ ﻋــﻦ اﻟ ـﺒــﺪن‪ .‬وﻛـ ـ ّﻞ ﻫﺬه‬ ‫ا‪g‬ﻧﻔﺲ ﻗﺮﻳﺒﺔ ﻣﻦ اﻟﺒﺪن ﺗﻌﻮد إﻟﻴﻪ ﻓﻲ أﻗــﺮب ﻣﻦ ﻟﻤﺢ‬ ‫اﻟﺒﺼﺮ‪.‬‬ ‫وأوﺿــﺢ اﻟﻤﺸﻴﺨﻲ أن اﻟﻨﻔﺲ اﻟﺘﻲ ﺗﺘﺠﻮل ﻫﻲ‬

‫ﺣﻴﺎﺗﻬﻢ‪ ،‬ﺑﻞ وأﺻﺒﺤﺖ اﻟﺮؤﻳﺎ ﺑﺎ ًﺑﺎ ﻣﻦ أﺑﻮاب اﻟﺪﻋﻮة إﻟﻰ اﻟﺨﻴﺮ‪.‬‬ ‫وﻳﺸﻴﺮ اﻟﻤﺸﻴﺨﻲ أﻧﻪ ﻛﺜﺮ اﻟﻜﻼم ﺣﻮل اﻟﺮؤﻳﺎ‪ ،‬وﺣﻮل ﺣﻘﻴﻘﺘﻬﺎ ووﺻﻔﻬﺎ‬ ‫وﻛﺬﻟﻚ ﺻﺪﻗﻬﺎ وواﻗﻌﻬﺎ‪ ،‬ﻓﻤﻦ اﻟﻨﺎس ﻣﻦ ﻳﻐﺎﻟﻲ ﻓﻴﻬﺎ ﻣﻐﺎﻻة ﻋﻠﻰ ﻏﻴﺮ اﻟﺸﺮع‪،‬‬ ‫وﻣــﻦ اﻟـﻨــﺎس ﻣــﻦ ﻳﺠﺎﻓﻲ ﻋﻨﻬﺎ ﻣﺠﺎﻓﺎة ﻋﻠﻰ ﻏﻴﺮ اﻟـﺸــﺮع أﻳـ ًـﻀــﺎ‪ ،‬وﻣﻨﻬﻢ ﻣﻦ‬ ‫ﻳﻘﻒ ﻣﻮﻗﻒ اﻟﻮﺳﻂ وﻫﻮ اﻟﺤﻖ‪ ،‬ﻓﻼ ﻫﻮ ﺑﺎﻟﻤﻐﺎﻟﻲ وﻻ ﻫﻮ ﺑﺎﻟﻤﺠﺎﻓﻲ‪ ،‬وﻫﺬا‬ ‫اﻟﺬي وﻗﻒ ﻣﻮﻗﻒ اﻟﺤﻖ وﻗﺪ ﻳﺼﻔﻪ اﻟﻤﻐﺎﻟﻮن ﺑﺎﻟﻤﺠﺎﻓﻲ‪ ،‬وﻳﺼﻔﻪ اﻟﻤﺠﺎﻓﻮن‬ ‫ﺑﺎﻟﻤﻐﺎﻟﻲ‪ ،‬واﻟﻘﻮل ﻓﻲ ﻫﺬا ا‪-‬ﻣﺮ ﻫﻮ ﺗﺤﻜﻴﻢ اﻟﻨﺼﻮص اﻟﺸﺮﻋﻴﺔ وﻓﻖ ﻗﻮاﻋﺪ‬ ‫اﻻﺟﺘﻬﺎد واﻟﻨﻈﺮ‪.‬‬

‫‪}…‚H+}«>©œ=g¥¢=¬EgrN£I›g¢KLgN(L}H+¬E¬HgN£I›g¢K‬‬ ‫‪¡gŸlK+Ž…:¨I-}2'glŸH+LkIb–lŸH+5¨…ƒH+¬EmH+6gILgN(L}H+mJgG‬‬ ‫‪ ¥lN+bK¬EgOhh…7¤¨™lHgN(L}H+ ¥«H)+n%grE}“™H+©œ=+¨JgG†7gJ'+£I G‬‬ ‫‪i*grH+Li*+}H+£Ig¥«EgŸH¤L}UhT I¦«EL¹)+£I6¤¨™N¤'+U F‬‬ ‫‪}«xH+©H)+3g…85)+kF3g…ƒH+gN(L}H+L†“J'+k/Ò/¤g…J)¹+wL5 œH+K'+žgF‬‬ ‫‪kd;g2k–N}‡,n}h=Ln}…EgN(L5ih…,k,¨‡xH+y…“,}™“N£I›g¢K‬‬ ‫اﻟـﺘــﻲ ﻳـﺤــﺪث ﻣﻨﻬﺎ وﻣــﻦ ﺗﺠﻮاﻟﻬﺎ اﻟ ــﺮؤى وا‪g‬ﺣ ــﻼم‪،‬‬ ‫واﻟﺮؤﻳﺎ اﻟﺼﺎﻟﺤﺔ ﺑﺸﺎرة ﻟﻠﻤﺆﻣﻦ وﺗﺄﻧﻴﺲ ﻟﻪ وﺗﺜﺒﻴﺖ‪،‬‬ ‫و ُﺗﺸﻌﺮ اﻟﻤﺆﻣﻦ ﺑﻠﻄﻒ ورﻋﺎﻳﺔ ا‪ Y‬ﺳﺒﺤﺎﻧﻪ وﺗﻌﺎﻟﻰ‬ ‫ﻟﻌﺒﺪه اﻟﻤﺆﻣﻦ‪ ،‬ﻓﻘﺪ َﻗــﺎ َل رَﺳُ ــﻮ ُل اﻟ ﱠﻠ ِﻪ َﺻ ﱠﻠﻰ اﻟ ﱠﻠ ُﻪ َﻋ َﻠ ْﻴ ِﻪ‬ ‫ﺎس ِإ ﱠﻧ ُﻪ َﻟ ْﻢ َﻳﺒ َْﻖ ﻣِ ﻦْ ُﻣﺒ ﱢَﺸ َﺮ ِات اﻟ ‪e‬ﻨ ُﺒﻮﱠةِ ِإ ﱠﻟﺎ‬ ‫وَﺳَ ﱠﻠ َﻢ َأ ‪e‬ﻳﻬَﺎ اﻟ ﱠﻨ ُ‬ ‫اﻟﺼﺎﻟِﺤَ ُﺔ َﻳ َﺮاﻫَﺎ اﻟْﻤُﺴْ ِﻠ ُﻢ َأ ْو ُﺗ َﺮى ﻟﻪ«‪ .‬واﻟﺸﺎﻫﺪ‬ ‫اﻟ ‪e‬ﺮ ْؤﻳَﺎ ﱠ‬ ‫ﻓــﻲ اﻟـﺤــﺪﻳــﺚ أن اﻟﻨﺒﻲ ﺻﻠﻰ ا‪ Y‬ﻋﻠﻴﻪ وﺳـﻠــﻢ ﺳﻤّﻰ‬ ‫اﻟﺮؤﻳﺎ اﻟﺼﺎﻟﺤﺔ ﺑﺎﻟ ُﻤﺒ ﱢَﺸﺮة‪ ،‬وﻣﺎ ﻫﺬا إﻻ ‪g‬ﻧﻬﺎ ﱢ‬ ‫ﻣﺒﺸﺮة‪،‬‬ ‫واﻟﺒﺸﺎرة ﺗﻜﻮن ﺑﺎ‪R‬ﺧﺒﺎر ﺑﺎﻟﺨﻴﺮ واﻟﺴﺮور‪ ،‬وﻫﺬا ا‪g‬ﻣﺮ‬ ‫ﻣﻦ ﻋﻼﻣﺎت اﻟﺮؤﻳﺎ اﻟﺼﺎﻟﺤﺔ‪.‬‬ ‫وﻳﻀﻴﻒ اﻟﻤﺸﻴﺨﻲ أن ﻣﻦ ﻋﻼﻣﺎت اﻟﺮؤﻳﺎ اﻟﺼﺎﻟﺤﺔ‬ ‫ُ‬ ‫َ‬ ‫ْ‬ ‫أﻧﻬﺎ ﻣﺒﻴﱢﻨﺔ ﻟﻔﻀﻞ اﻟﻤﺆﻣﻨﻴﻦ؛ ﻓﻌَﻦْ أ ﱢم اﻟ َﻌﻠﺎءِ رﺿﻲ ا‪Y‬‬ ‫ُﻮن ﻓِﻲ اﻟﺴ‪ْ e‬ﻜ َﻨﻰ‬ ‫ﻋﻨﻬﺎ َﻗــﺎ َﻟــﺖْ ‪َ :‬ﻃــﺎ َر َﻟ َﻨﺎ ُﻋ ْﺜ َﻤﺎنُ ْﺑــﻦُ ﻣ َْﻈﻌ ٍ‬ ‫َﺎﺟ ِﺮﻳﻦَ َﻓ ْ‬ ‫ﺎﺷ َﺘﻜَﻰ‬ ‫ﺣِ ﻴﻦَ ا ْﻗ َﺘ َﺮﻋَﺖْ اﻟْ َﺄ ْﻧ َﺼﺎ ُر َﻋ َﻠﻰ ﺳُ ْﻜ َﻨﻰ اﻟْ ُﻤﻬ ِ‬ ‫َﻓ َﻤ ﱠﺮ ْﺿ َﻨﺎ ُه ﺣَ ﺘﱠﻰ ُﺗ ُﻮ ﱢﻓ َﻲ ُﺛ ﱠﻢ ﺟَ َﻌ ْﻠ َﻨﺎ ُه ﻓِﻲ َأ ْﺛﻮَا ِﺑ ِﻪ َﻓﺪ ََﺧ َﻞ َﻋ َﻠ ْﻴ َﻨﺎ‬ ‫رَﺳُ ﻮ ُل اﻟ ﱠﻠ ِﻪ َﺻ ﱠﻠﻰ اﻟ ﱠﻠ ُﻪ َﻋ َﻠ ْﻴ ِﻪ وَﺳَ ﱠﻠ َﻢ َﻓ ُﻘ ْﻠﺖُ رَﺣْ َﻤ ُﺔ اﻟ ﱠﻠ ِﻪ َﻋ َﻠﻴ َْﻚ‬ ‫َأﺑَﺎ اﻟﺴﱠ ﺎﺋ ِِﺐ‪َ ،‬ﻓ َﺸﻬَﺎ َدﺗِﻲ َﻋ َﻠﻴ َْﻚ َﻟ َﻘ ْﺪ َأ ْﻛ َﺮﻣ ََﻚ اﻟ ﱠﻠﻪُ‪َ ،‬ﻗﺎ َل‪َ :‬وﻣَﺎ‬ ‫ُﻳـﺪ ِْرﻳــﻚِ ُﻗ ْﻠﺖُ ‪َ :‬ﻟﺎ َأد ِْري وَاﻟـ ﱠﻠـﻪِ‪َ ،‬ﻗــﺎ َل‪َ :‬أ ﱠﻣــﺎ ُﻫـ َﻮ َﻓ َﻘ ْﺪ ﺟَ ــﺎ َء ُه‬ ‫اﻟْ َﻴﻘِﻴﻦُ ‪ِ ،‬إ ﱢﻧﻲ َﻟ َﺄرْﺟُ ﻮ َﻟ ُﻪ اﻟْ َﺨ ْﻴ َﺮ ﻣِ ﻦْ اﻟ ﱠﻠﻪِ‪ ،‬وَاﻟ ﱠﻠ ِﻪ ﻣَﺎ َأد ِْري و ََأ َﻧﺎ‬ ‫رَﺳُ ﻮ ُل اﻟ ﱠﻠ ِﻪ ﻣَﺎ ُﻳ ْﻔ َﻌ ُﻞ ِﺑﻲ َو َﻟﺎ ِﺑ ُﻜﻢْ‪َ ،‬ﻗﺎ َﻟﺖْ ُأ ‪e‬م اﻟْ َﻌ َﻠﺎءِ ‪َ :‬ﻓﻮَاﻟ ﱠﻠ ِﻪ‬ ‫َﻟﺎ ُأ َزﻛﱢﻲ َأﺣَ ﺪًا َﺑ ْﻌ َﺪهُ‪َ ،‬ﻗﺎ َﻟﺖْ ‪َ :‬و َر َأﻳْﺖُ ِﻟ ُﻌ ْﺜﻤَﺎنَ ﻓِﻲ اﻟ ﱠﻨﻮ ِْم َﻋ ْﻴ ًﻨﺎ‬ ‫َﺗﺠْ ِﺮي‪َ ،‬ﻓ ِﺠ ْﺌﺖُ رَﺳُ ﻮ َل اﻟ ﱠﻠ ِﻪ َﺻ ﱠﻠﻰ اﻟ ﱠﻠ ُﻪ َﻋ َﻠ ْﻴ ِﻪ وَﺳَ ﱠﻠ َﻢ َﻓ َﺬ َﻛ ْﺮتُ‬ ‫َذﻟ َِﻚ َﻟﻪُ‪َ ،‬ﻓ َﻘﺎ َل‪َ :‬ذاكِ َﻋ َﻤﻠُ ُﻪ ﻳَﺠْ ِﺮي َﻟﻪُ‪.‬‬ ‫ﻓﻔﻲ ﻫــﺬا اﻟﺤﺪﻳﺚ ﺗﺄﻧﻴﺲ ﻟﻠﻤﺆﻣﻨﻴﻦ ﺑــﺄن ﻣﺼﻴﺮ‬ ‫ﻣﻴﱢﺘﻬﻢ إﻟــﻰ ﺧﻴﺮ‪ ،‬وﻓﻴﻪ أﻳـ ًـﻀــﺎ ﺑﻴﺎن ﻟﻔﻀﻞ اﻟﻤﺆﻣﻨﻴﻦ‬ ‫وﻫﺪاﻳﺘﻬﻢ إﻟﻰ اﻟﺪﻳﻦ واﻟﺼﻼح وﻋﻤﻞ اﻟﺨﻴﺮ‪ ،‬وﻳﻀﺮب‬ ‫اﻟﻤﺸﻴﺨﻲ ﻣﺜ ًﻠﺎ إﺿﺎﻓﻴًﺎ ﺑﺤﺪﻳﺚ اﺑﻦ ﻋﻤﺮ؛ ﻓﻘﺪ رأى اﺑﻦ‬ ‫ﻋﻤﺮ رﺿﻲ ا‪ Y‬ﻋﻨﻪ رؤﻳﺎ ﻗﺎل‪َ :‬ﻓ َﻘ َﺼ ْﺼ ُﺘﻬَﺎ َﻋ َﻠﻰ ﺣَ ْﻔ َﺼ َﺔ‬

‫َﻓ َﻘ ﱠﺼ ْﺘﻬَﺎ ﺣَ ْﻔ َﺼ ُﺔ َﻋ َﻠﻰ رَﺳُ ﻮلِ اﻟ ﱠﻠ ِﻪ َﺻ ﱠﻠﻰ اﻟ ﱠﻠ ُﻪ َﻋ َﻠ ْﻴ ِﻪ وَﺳَ ﱠﻠ َﻢ‬ ‫َﻓ َﻘﺎ َل ِﻧ ْﻌ َﻢ اﻟﺮﱠﺟُ ُﻞ َﻋ ْﺒ ُﺪ اﻟ ﱠﻠ ِﻪ َﻟ ْﻮ ﻛَﺎنَ ﻳ َُﺼ ﱢﻠﻲ ﻣِ ﻦْ اﻟ ﱠﻠﻴْﻞِ َﻓﻜَﺎنَ‬ ‫َﺑ ْﻌ ُﺪ َﻟﺎ َﻳ َﻨﺎ ُم ﻣِ ﻦْ اﻟ ﱠﻠﻴْﻞِ ِإ ﱠﻟﺎ َﻗﻠِﻴ ًﻠﺎ‪ .‬ﻓﻜﺎن اﺑﻦ ﻋﻤﺮ رﺿﻲ ا‪Y‬‬ ‫ﻋﻨﻪ ﻣﻦ اﻟﻤﻠﺘﺰﻣﻴﻦ ﺑﻘﻴﺎم اﻟﻠﻴﻞ‪ ،‬وﺳﺒﺐ ذﻟﻚ رؤﻳﺎ ﺻﺎﻟﺤﺔ‬ ‫ﻋﺒﱠﺮﻫﺎ ﻟﻪ اﻟﻨﺒﻲ ﺻﻠﻰ ا‪ Y‬ﻋﻠﻴﻪ وﺳﻠﻢ‪.‬‬ ‫وﻳﻀﻴﻒ اﻟﻤﺸﻴﺨﻲ أن اﻟﻘﺼﺺ ﻓﻲ ﻫﺪاﻳﺔ اﻟﻨﺎس‬ ‫إﻟــﻰ اﻟﺨﻴﺮ ﻛﺜﻴﺮ؛ ﻓﻜﻢ ﻣــﻦ ﺿــﺎ ﱟل ﻫــﺪاه ا‪ Y‬ﺳﺒﺤﺎﻧﻪ‬ ‫وﺗﻌﺎﻟﻰ إﻟﻰ اﻟﺨﻴﺮ واﻟﺼﻼح ﺑﺮؤﻳﺎ رآﻫــﺎ‪ ،‬ﻓﺸﺮح ا‪Y‬‬ ‫ﻋﻠﻰ أﻋﻘﺎﺑﻬﺎ ﻗﻠﺐ راﺋﻴﻬﺎ‪ ،‬ﻓﺎﻧﺪﻓﻊ إﻟﻰ اﻟﺨﻴﺮ اﻧﺪﻓﺎﻋً ﺎ‪،‬‬ ‫ﻓــﺈذا ﻣﺎ ﺳﺄﻟﺘﻪ ﻋﻦ ﺳﺒﺐ ﻫﺪاﻳﺘﻪ ﻗﺺ ﻋﻠﻴﻚ رؤﻳــﺎ رآﻫﺎ‬ ‫ﻣﺴﺘﺸﻌﺮًا ﻋﻈﻤﺘﻬﺎ‪ .‬وﻓﻲ اﻟﺮؤﻳﺎ اﻟﺼﺎدﻗﺔ إرﺷــﺎد إﻟﻰ‬ ‫ﺧﻴﺮ اﻟﺪﻧﻴﺎ أﻳـ ًـﻀــﺎ ﻛﻤﺎ ﻳﺬﻛﺮ اﻟﻤﺸﻴﺨﻲ؛ ﻓﻤﻦ اﻟــﺮؤى‬ ‫ﻣــﺎ ﻳــﺮاه اﻟﻤﺴﻠﻢ ﻓﻴﻔﻬﻢ ﻣﻨﻪ أن ﻋﻠﻴﻪ اﻻﻧ ـﺼــﺮاف ﻋﻦ‬ ‫ﺷﻲء ﻣﺎ؛ ‪g‬ن ﻓﻴﻪ ﺿﺮر وأذى‪ ،‬وﻫﺬا ً‬ ‫أﻳﻀﺎ ﻳﻘﻊ ﺿﻤﻦ‬ ‫اﻟﺒﺸﺎرات اﻟﺘﻲ ﺗﺒﻴﻦ ﻟﻠﻤﺴﻠﻢ اﻟﺨﻴﺮ وﺗﺒﺸﺮه ﺑﻪ‪ ،‬وﻗﺪ‬ ‫ﻳﻜﻮن ﺑﺒﻴﺎن اﻟﺨﻴﺮ وﺑﺒﻴﺎن ا‪g���ﻣــﻮر اﻟﺘﻲ ﻓﻴﻬﺎ اﻟﻀﺮ‪،‬‬ ‫ﻓﻴﺒﺘﻌﺪ اﻟﺮاﺋﻲ ﻋﻦ اﻟﺴﻮء وﻗﺪ ﻳﻜﺮم ا‪ Y‬ﺗﻌﺎﻟﻰ ﺑﻌﺾ ﻣﻦ‬ ‫أﺻﻴﺐ ﺑﺎﻟﺴﺤﺮ ﻋﻦ ﻣﻜﺎن ﺳﺤﺮه‪ ،‬وﻗﺪ ﻳﺮى اﻟﻤﺤﺴﻮد‬ ‫واﻟﻤﻌﻴﻮن ﻣﻦ أﺻﺎﺑﻪ ﻓﻴﺄﺧﺬ ﻣﻦ أﺛﺮه ﻓﻴﺒﺮأ ﺑﺈذن ا‪،Y‬‬ ‫وﺑﻌﺾ اﻟﺼﺎﻟﺤﻴﻦ ﻣﻦ اﻟﺮﺟﺎل واﻟﻨﺴﺎء ﻳﻜﺎد ﻟﻬﻢ ﺑﺄﻋﻤﺎل‬ ‫ﺳﺤﺮﻳﺔ ﻣﻦ ﻗﺒﻞ ﺿﻌﺎف اﻟﻨﻔﻮس وﺧﺎﺻﺔ ﻣﻦ اﻟﻌﻤﺎﻟﺔ‬ ‫اﻟﻤﻨﺰﻟﻴﺔ وﻫﺬا ﻳﻜﺜﺮ ﻣﻦ اﻟﺨﺎدﻣﺎت ﻓﻴﻜﺸﻔﻬﺎ ا‪ Y‬ﺗﻌﺎﻟﻰ‬ ‫ﻟﻬﻢ ﺑــﺮؤى ﺻــﺎدﻗــﺔ‪ ،‬وﻳﺤﺚ اﻟﻤﺸﻴﺨﻲ ﻛــﻞ ﻣــﻦ ﻳﺬﻫﺐ‬ ‫إﻟﻰ اﻟﺒﻠﺪان اﻟﺘﻲ ﺗﻜﺜﺮ ﻓﻴﻬﺎ ا‪g‬ﻋﻤﺎل اﻟﺴﺤﺮﻳﺔ أو ﻟﺪﻳﻪ‬ ‫ﻋﻤﺎﻟﺔ ﺗﺠﺎرﻳﺔ أو ﻣﻨﺰﻟﻴﻪ أن ﻻ ﻳﻬﻤﻞ اﻟﺴﺆال ﻋﻤﺎ ﻳﺮاه‬ ‫ﻓﻲ ﻣﻨﺎﻣﻪ ﻓﻘﺪ ﺗﺮى رؤﻳﺎ ﺗﻜﻮن ﻫﻲ ﺳﺒﺐ ﻟﻨﺠﺎﺗﻚ ﺑﺈذن‬ ‫ا‪ ،Y‬ﻛﻤﺎ ﻧﺒﻪ اﻟﻤﺸﻴﺨﻲ ﻣﻦ ﺗﺪﻳﺮ ﻣﻨﺰﻟﻬﺎ ﺧﺎدﻣﺔ وﺗﺸﻌﺮ‬ ‫ﺑﻘﻠﻖ أو اﻋـﺘــﻼل ﻓــﻲ ﺻﺤﺘﻬﺎ أو ﻧﻔﻮر ﻣــﻦ زوﺟـﻬــﺎ أو‬

‫اﻟﻌﻜﺲ ﻧﺒﻬﻬﺎ ﻋﻦ ﺳﺆال اﻟﻤﻌﺒﺮ ﻋﻦ ﻓﺤﻮى ﻣﺎ ﺗﺮاه ﻣﻬﻤًﺎ‬ ‫ﻣﻦ اﻟﺮؤى اﻟﻤﻨﺎﻣﻴﺔ ﺣﺘﻰ ﻧﺘﺤﺎﺷﺎ ﺑﺈذن ا‪ Y‬وﻟﻮ ﺷﻴﺌﺎ‬ ‫ﻳﺴﻴﺮًا ﻣﺎ ﻳﺤﺼﻞ ﻣﻦ أذى‪.‬‬ ‫وﻗﺪ ﺑﺮﻫﻦ ﻋﻠﻰ ذﻟﻚ اﻟﻤﺸﻴﺨﻲ ﺑﻘﺼﺔ رﺳﻮل ا‪Y‬‬ ‫ﺻﻠﻰ ا‪ Y‬ﻋﻠﻴﻪ وﺳﻠﻢ ﺣﻴﻦ رأى ﻓﻲ ﻣﺮﺿﻪ أن اﻟﻮﺟﻊ‬ ‫اﻟــﺬي أﺻــﺎﺑــﻪ ﻛــﺎن ﺑﺴﺒﺐ اﻟـﺴـﺤــﺮ‪ ،‬وﻗــﺪ ﺟــﺎء ﻓــﻲ ذﻟﻚ‬ ‫ﺣﺪﻳﺜﺎن ﻋﻦ ﻋﺎﺋﺸﺔ واﺑﻦ ﻋﺒﺎس رﺿﻲ ا‪ Y‬ﻋﻨﻬﻢ‪ ،‬ﻓﺄﻣﺎ‬ ‫ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ رﺿﻲ ا‪ Y‬ﻋﻨﻬﺎ اﻟــﺬي ﻗﺎﻟﺖ ﻓﻴﻪ‪ :‬ﺳَ ﺤَ َﺮ‬ ‫رﺳﻮل ا‪ - Y‬ﺻﻠﻰ ا‪ Y‬ﻋﻠﻴﻪ وﺳﻠﻢ ‪ -‬ﻳﻬﻮدي‪ e‬ﻣﻦ ﻳﻬﻮد‬ ‫ﺑﻨﻲ زرﻳــﻖ ﻳﻘﺎل ﻟﻪ ﻟﺒﻴﺪ ﺑﻦ ا‪g‬ﻋﺼﻢ‪ ،‬ﻗﺎﻟﺖ‪ :‬ﺣﺘﻰ ﻛﺎن‬ ‫رﺳــﻮل ا‪ - Y‬ﺻﻠﻰ ا‪ Y‬ﻋﻠﻴﻪ وﺳﻠﻢ ‪ -‬ﻳﺨﻴﻞ إﻟﻴﻪ أﻧﻪ‬ ‫ﻳﻔﻌﻞ اﻟـﺸــﻲء وﻣــﺎ ﻳﻔﻌﻠﻪ‪ ،‬ﺣﺘﻰ إذا ﻛــﺎن ذات ﻳــﻮم أو‬ ‫ذات ﻟﻴﻠﺔ دﻋﺎ رﺳﻮل ا‪ - Y‬ﺻﻠﻰ ا‪ Y‬ﻋﻠﻴﻪ وﺳﻠﻢ ‪ -‬ﺛﻢ‬ ‫دﻋﺎ ﺛﻢ دﻋﺎ ﺛﻢ ﻗﺎل‪» :‬ﻳﺎ ﻋﺎﺋﺸﺔ أﺷﻌﺮت أن ا‪ Y‬أﻓﺘﺎﻧﻲ‬ ‫ﻓﻴﻤﺎ اﺳﺘﻔﺘﻴﺘﻪ ﻓﻴﻪ ﺟﺎءﻧﻲ رﺟــﻼن ﻓﻘﻌﺪ أﺣﺪﻫﻤﺎ ﻋﻨﺪ‬ ‫رأﺳﻲ واˆﺧــﺮ ﻋﻨﺪ رﺟﻠﻲ ﻓﻘﺎل اﻟﺬي ﻋﻨﺪ رأﺳﻲ ﻟﻠﺬي‬ ‫ﻋﻨﺪ رﺟﻠﻲ أو اﻟــﺬي ﻋﻨﺪ رﺟﻠﻲ ﻟﻠﺬي ﻋﻨﺪ رأﺳــﻲ‪ :‬ﻣﺎ‬ ‫وﺟﻊ اﻟﺮﺟﻞ؟ ﻗﺎل‪ :‬ﻣﻄﺒﻮب‪ ،‬ﻗﺎل‪ :‬ﻣﻦ ّﻃﺒﻪ ﻗﺎل‪ :‬ﻟﺒﻴﺪ ﺑﻦ‬ ‫ا‪g‬ﻋﺼﻢ‪ ،‬ﻗﺎل‪ :‬ﻓﻲ أي ﺷﻲء؟ ﻗﺎل‪ :‬ﻓﻲ ﻣﺸﻂ وﻣﺸﺎﻃﺔ‪،‬‬ ‫ﻗﺎل‪ :‬وﺟﺐّ ﻃﻠﻌﺔ ذﻛﺮ‪ ،‬ﻗﺎل‪ :‬ﻓﺄﻳﻦ ﻫﻮ؟ ﻗﺎل‪ :‬ﻓﻲ ﺑﺌﺮ ذي‬ ‫أروان«‪ ،‬ﻗــﺎﻟــﺖ‪ :‬ﻓﺄﺗﺎﻫﺎ رﺳــﻮل ا‪ - Y‬ﺻﻠﻰ ا‪ Y‬ﻋﻠﻴﻪ‬ ‫وﺳـﻠــﻢ ‪ -‬ﻓــﻲ أﻧــﺎس ﻣــﻦ أﺻﺤﺎﺑﻪ ﺛــﻢ ﻗــﺎل‪» :‬ﻳــﺎ ﻋﺎﺋﺸﺔ‬ ‫وا‪ Y‬ﻟﻜﺄن ﻣﺎءﻫﺎ ﻧﻘﺎﻋﺔ اﻟﺤﻨﺎء وﻟﻜﺄن ﻧﺨﻠﻬﺎ رءوس‬ ‫اﻟﺸﻴﺎﻃﻴﻦ«‪ ،‬ﻗﺎﻟﺖ‪ :‬ﻓﻘﻠﺖ‪ :‬ﻳﺎ رﺳﻮل ا‪ Y‬أﻓﻼ أﺣﺮﻗﺘﻪ؟‬ ‫ﻗﺎل‪» :‬ﻻ‪ ،‬أﻣﺎ أﻧﺎ ﻓﻘﺪ ﻋﺎﻓﺎﻧﻲ ا‪ Y‬وﻛﺮﻫﺖ أن أﺛﻴﺮ ﻋﻠﻰ‬ ‫اﻟﻨﺎس ﺷﺮًا ﻓﺄﻣﺮت ﺑﻬﺎ ﻓﺪﻓﻨﺖ« رواه ا‪R‬ﻣﺎم أﺣﻤﺪ‪.‬‬ ‫ﻛﻤﺎ ﺣﺬر اﻟﻤﺸﻴﺨﻲ ﻣﻦ أن ﺑﻌﺾ اﻟﻨﺎس ﻗﺪ ﻳﺼﺎب‬ ‫ﺑﺄﻣﺮ ﻣــﺎ‪ ،‬ﻓﻴﺮى رؤﻳــﺎ ﻓﻴﻌﺒﺮﻫﺎ ﻟﻪ ﺷﺨﺺ ﻣﻤﻦ ﻳﺪﻋﻲ‬ ‫اﻟﺘﻌﺒﻴﺮ وﻫﻮ ﻓﻲ اﻟﻮاﻗﻊ ﻏﻴﺮ ﻣﺠﻴﺪ ﻟﻌﻠﻢ اﻟﺘﻌﺒﻴﺮ؛ ﻓﻴﻘﻮل‬ ‫ﻟﻪ أن ﻓﻼ ًﻧﺎ ﻣﻦ اﻟﻨﺎس ﻫﻮ اﻟﺬي أﺻﺎﺑﻚ ﺑﻬﺬا اﻟﺴﺤﺮ أو‬ ‫اﻟﻌﻴﻦ وﻣــﺎ ﺷﺎﺑﻪ ذﻟــﻚ‪ ،‬وﻫــﺬا ﻣﻦ أﻋﻈﻢ ا‪g‬ﻣــﻮر ﺧﻄﺮًا‬ ‫ﻓﺈﻧﻪ ﻳﻮﻗﻊ اﻟﻌﺪاوة واﻟﺒﻐﻀﺎء ﺑﻴﻦ ا‪g‬ﺳــﺮ واﻟﻌﺸﺎﺋﺮ‪،‬‬ ‫وﻳﺘﺮﺗﺐ ﻋﻠﻴﻪ ً‬ ‫أﻳﻀﺎ أﻣﻮر ﻏﺎﻳﺔ ﻓﻲ اﻟﺨﻄﻮرة‪ ،‬وﻫﺬا ﺑﻼ‬ ‫ﺷﻚ ﻧﺎﺗﺞ ﻋﻦ ﺟﻬﻞ اﻟﻤﻌﺒﺮ أو ﺧﻄﺄ ﺗﻌﺒﻴﺮه ﻟﺘﻠﻚ اﻟﺮؤﻳﺎ‪،‬‬ ‫ﻛﻤﺎ ﻳﺤﺼﻞ ﻟﺒﻌﺾ اﻟﺨﻄﺎب أن ﻳﺘﺄﺧﺮ زواﺟﻪ ﻟﻈﺮوف‬ ‫ﻣﺎﻟﻴﺔ أو ‪g‬ﺣﺪ ا‪g‬ﺳﺒﺎب ﻛﺈﻛﻤﺎل دراﺳﺔ أو ﻧﺤﻮ ذﻟﻚ‪ ،‬وﻣﻦ‬ ‫اﻟﻄﺒﻴﻌﻲ أن ﻳﺤﻠﻢ ﺣﻠﻤًﺎ أو ﻳﺮى رؤﻳــﺎ ﺗﻜﻮن ﺧﻄﻴﺒﺘﻪ‬ ‫ﺿﻤﻦ أﺣﺪاث ﺗﻠﻚ اﻟﺮؤﻳﺎ ﻓﺘﺠﺪه ﺑﻌﺪ ﻓﺘﺮة ﻳﻔﻜﺮ ﺑﻔﺴﺦ‬ ‫اﻟﺨﻄﻮﺑﺔ ﺑﺴﺒﺐ رؤﻳﺎ ﻓﺴﺮت وﻋﺒﺮت ﺑﻄﺮﻳﻘﺔ ﺧﺎﻃﺌﺔ‪.‬‬

‫ً‬ ‫ﻋﺎﻣﺔ ﻛﺎﻧﺖ أو ﺧﺎﺻﺔ ‪٢-٢‬‬ ‫اﻟﺤﺎﺟﺔ ُﺗﻨَ ﱠﺰل ﻣﻨﺰﻟﺔ اﻟﻀﺮورة‪..‬‬ ‫ﻗﻮاﻋﺪ ﻓﻘﻬﻴﺔ‬

‫ﻟﻘﺪ دأﺑــﺖ ﺑﻌﺾ ا‪-‬ﺳــﺮ ﻣــﺆﺧـ ًﺮا ﻓــﻲ ﻋــﺪة ﻣــﺪن ﻣــﻦ ﻣﻨﺎﻃﻖ ﻣﻤﻠﻜﺘﻨﺎ‬ ‫اﻟﺤﺒﻴﺒﺔ ﻋﻠﻰ إﻗﺎﻣﺔ اﻟﻤﻠﺘﻘﻴﺎت واﻻﺟﺘﻤﺎﻋﺎت اﻟﺸﻬﺮﻳﺔ أو اﻟﺴﻨﻮﻳﺔ ﺑﺼﻔﺔ‬ ‫ﻣﻨﺘﻈﻤﺔ‪ ،‬ﺣﻴﺚ ﻳﻠﺘﻘﻲ ﺟﻤﻴﻊ أﻓــﺮاد اﻟﻌﺎﺋﻠﺔ ﺗﺤﺖ ﻣﻈﻠﺔ واﺣــﺪة اﻧﻄﻼﻗًﺎ ﻣﻦ‬ ‫ﻗﻮل ا ﺗﻌﺎﻟﻰ )واﻟﺬﻳﻦ ﻳﺼﻠﻮن ﻣﺎ أﻣﺮ ا ﺑﻪ أن ﻳﻮﺻﻞ وﻳﺨﺸﻮن رﺑﻬﻢ‬ ‫وﻳﺨﺎﻓﻮن ﺳﻮء اﻟﺤﺴﺎب(‪ ،‬وﻋﻤﻠًﺎ ﺑﺎ‪-‬ﺣﺎدﻳﺚ اﻟﻨﺒﻮﻳﺔ اﻟﺸﺮﻳﻔﺔ اﻟﺘﻲ ﺗﺤﺚ ﻋﻠﻰ‬ ‫اﻟﺼﻠﺔ وا^ﺣﺴﺎن إﻟﻰ ا‪-‬ﻗﺎرب ﻓﻲ ﻛﻞ اﻟﻤﺠﺎﻻت‪ ،‬واﻟﺤﻘﻴﻘﺔ أن ﻫﺬه اﻟﺒﺎدرة‬ ‫اﻟﺮاﺋﻌﺔ ﺗﻌﺪ ﻣﻦ أﻓﻀﻞ اﻟﻄﺮق ﻟﻠﻢ اﻟﺸﻤﻞ وﺗﻌﺰﻳﺰ أواﺻﺮ اﻟﻤﺤﺒﺔ واﻟﺘﻌﺎون‬ ‫وﺗﺒﺎدل اﻟﺨﺒﺮات واﻟﻤﺼﺎﻟﺢ واﻟﻤﻌﻠﻮﻣﺎت ﺑﻴﻦ أﻓﺮاد اﻟﻌﺎﺋﻠﺔ اﻟﻮاﺣﺪة‪ ،‬ﺣﻴﺚ‬ ‫ﻳﺼﺎﺣﺒﻬﺎ ﻓﻲ اﻟﻐﺎﻟﺐ أﻓﻜﺎر ﻧﻴﺮة واﻗﺘﺮاﺣﺎت ﺟﻴﺪة ﻣﻦ ﺷﺄﻧﻬﺎ ا^ﺳﻬﺎم ﻓﻲ‬ ‫اﻻرﺗﻘﺎء ﺑﻤﺴﺘﻮى ا‪-‬ﺳــﺮة وﺗﻜﺎﻓﻠﻬﺎ اﻻﺟﺘﻤﺎﻋﻲ واﻟﻤﺎدي وذﻟﻚ ﻣﻦ ﺧﻼل‬ ‫اﻟﺼﻨﺪوق اﻟﻤﺨﺼﺺ ﻟﻠﻤﺤﺘﺎﺟﻴﻦ ﻣﻦ أﻓﺮاد اﻟﻌﺎﺋﻠﺔ‪ ،‬أو ﻣﻦ ﺧﻼل ا‪-‬ﺑﻌﺎد‬ ‫اﻟﺪﻳﻨﻴﺔ واﻟﺘﺮﺑﻮﻳﺔ وإﺻــﻼح ذات اﻟﺒﻴﻦ اﻟﺘﻲ ﺗﺘﺤﻘﻖ ﻓﻲ اﻟـﻌــﺎدة ﻣﻦ ﻛﻞ‬ ‫اﺟﺘﻤﺎع‪ ،‬ﻣﻊ ﺣﺮص اﻟﻘﺎﺋﻤﻴﻦ ﻋﻠﻴﻬﺎ ﻋﻠﻰ إﻗﺎﻣﺔ اﻟﻤﺴﺎﺑﻘﺎت اﻟﻌﻠﻤﻴﺔ واﻟﺜﻘﺎﻓﻴﺔ‬ ‫واﻟﺮﻳﺎﺿﻴﺔ اﻟﻤﺘﻨﻮﻋﺔ وﺗﻜﺮﻳﻢ ﺣﻔﻈﺔ اﻟﻘﺮآن اﻟﻜﺮﻳﻢ وﻣﺘﻮن اﻟﺴﻨﺔ اﻟﻨﺒﻮﻳﺔ‬ ‫اﻟﻤﻄﻬﺮة‪ ،‬وﻫﺬا ﺑﺪوره ﻳﺴﺎﻋﺪ ﻋﻠﻰ إذﻛﺎء روح اﻟﺘﻨﺎﻓﺲ اﻟﺸﺮﻳﻒ ﻓﻲ ﻣﻴﺎدﻳﻦ‬ ‫اﻟﺨﻴﺮ واﻛﺘﺸﺎف اﻟﻄﺎﻗﺎت واﻟﻤﻮاﻫﺐ اﻟﻔﻜﺮﻳﺔ وا^ﺑﺪاﻋﻴﺔ ﻓﻲ ﻣﺤﻴﻂ اﻟﻌﺎﺋﻠﺔ‬ ‫وﺳﻂ أﺟﻮاء اﺣﺘﻔﺎﻟﻴﺔ ﻣﻔﻌﻤﺔ ﺑﺎ‪-‬ﺧﻮة اﻟﺼﺎدﻗﺔ واﻟﻤﺤﺒﺔ اﻟﻔﻴﺎﺿﺔ اﻟﺘﻲ ﺗﻐﻤﺮ‬ ‫ﺟﻤﻴﻊ اﻟﺤﺎﺿﺮﻳﻦ ﻓﻲ ﻫﺬه اﻟﻤﻠﺘﻘﻴﺎت‪ ،‬وﻗﺪ ﻗﺎم اﻟﺒﻌﺾ ﺑﻮﺿﻊ اﻻﻗﺘﺮاﺣﺎت‬ ‫واﻟﺨﻄﻂ اﻟﻤﺴﺘﻘﺒﻠﻴﺔ ﻟﻤﺜﻞ ﻫــﺬه اﻻﺟﺘﻤﺎﻋﺎت وذﻟــﻚ ﻓــﻲ ﺳﺒﻴﻞ ﺗﻄﻮﻳﺮﻫﺎ‬ ‫وﺿـﻤــﺎن اﺳﺘﻤﺮارﻳﺘﻬﺎ وﺗﺤﻘﻴﻖ اﻻﻫــﺪاف اﻟﻤﺮﺟﻮة ﻣﻨﻬﺎ وﺑﺸﻜﻞ ﻳﻌﺰز‬ ‫اﻻﻧﺪﻣﺎج واﻟﺘﻜﺎﻣﻞ ﻓﻲ اﻟﻌﻤﻠﻴﺔ اﻟﺒﻨﺎﺋﻴﺔ واﻟﺘﺮاﻛﻤﻴﺔ ﻓﻲ ﻫﺬا اﻟﻤﺠﺎل‪ ،‬وﻣﻦ ﻫﺬه‬ ‫اﻻﻗﺘﺮاﺣﺎت‪ -١ :‬ﺗﻘﺪﻳﻢ اﻟﺒﺮاﻣﺞ واﻟــﺪورات اﻟﺘﻮﻋﻮﻳﺔ اﻟﻮﻗﺎﺋﻴﺔ اﻟﻤﺨﺘﺼﺮة‬ ‫اﻟـﺘــﻲ ﺗﻌﻨﻰ ﺑﺘﺤﺼﻴﻦ أﺑـﻨــﺎء اﻟﻌﺎﺋﻠﺔ ﺿــﺪ اﻟﺴﻠﻮﻛﻴﺎت اﻟ ـﻀــﺎرة وا‪-‬ﻓـﻜــﺎر‬ ‫اﻟﻤﻨﺤﺮﻓﺔ واﻟﻤﻀﻠﺔ‪ -٢ ،‬اﺳﺘﻀﺎﻓﺔ اﻟﻌﻠﻤﺎء واﻟﻤﺸﺎﻳﺦ ا‪-‬ﺟﻼء ﻟﻼﻓﺎدة ﻣﻨﻬﻢ‬ ‫وﻣﻦ ﻋﻠﻤﻬﻢ وأﺧﻼﻗﻬﻢ‪ ،‬واﻻﺳﺘﻔﺎدة ﻣﻦ وﺳﺎﺋﻞ اﻟﺘﻘﻨﻴﺔ اﻟﺤﺪﻳﺜﺔ وﺷﺒﻜﺎت‬ ‫اﻟﺘﻮاﺻﻞ اﻻﺟﺘﻤﺎﻋﻲ ﻓﻲ ﻫﺬا اﻟﻤﺠﺎل‪ -٣،‬ﺗﻌﻤﻴﻖ اﻟﻘﻴﻢ اﻻﺟﺘﻤﺎﻋﻴﺔ اﻟﻤﺮﺗﺒﻄﺔ‬ ‫ﺑﺎﻟﺘﻌﺎﻟﻴﻢ اﻟﺪﻳﻨﻴﺔ‪ ،‬وﺗﺠﺬﻳﺮ ﻣﺒﺪأ اﻟﺨﺪﻣﺔ اﻻﺟﺘﻤﺎﻋﻴﺔ ﻓﻲ أﺑﻨﺎء اﻟﻌﺎﺋﻠﺔ‪-٤،‬‬ ‫ﺗﻌﺰﻳﺰ اﻻﻧﺘﻤﺎء ﻟﻠﻮﻃﻦ ووﺣــﺪة ﻛﻴﺎﻧﻪ‪ ،‬ﻣﻊ ﻧﺸﺮ ﺛﻘﺎﻓﺔ اﻟﺸﻮرى واﻻﻧﺘﺨﺎب‬ ‫واﻟﺤﻮار واﻟﺘﺴﺎﻣﺢ وﻧﺒﺬ اﻟﺨﺼﺎل اﻟﻤﺬﻣﻮﻣﺔ ﻛﺎﻻﺳﺮاف واﻟﺘﻌﺼﺐ‪-٥ ،‬‬ ‫ﺗﺸﺠﻴﻊ اﻟﺪراﺳﺎت واﻻﺑﺤﺎث اﻟﻌﻠﻤﻴﺔ اﻟﺠﺎدة وﺗﻘﺪﻳﻢ اﻻﺳﺘﺸﺎرات اﻟﺸﺮﻋﻴﺔ‬ ‫واﻟﻨﻈﺎﻣﻴﺔ وا‪-‬ﺳﺮﻳﺔ ‪-‬ﻓﺮاد اﻟﻌﺎﺋﻠﺔ‪ -٦ ،‬وﺿﻊ اﻟﺨﻄﻂ اﻟﻤﺴﺘﻘﺒﻠﻴﺔ اﻟﺘﻲ ﺗﻘﻮم‬ ‫ﻋﻠﻰ اﺳﺘﺮاﺗﻴﺠﻴﺔ واﺿﺤﺔ وذﻟﻚ ^ﺣﺮاز اﻻﻫﺪاف اﻟﻤﺮﺳﻮﻣﺔ ﻟﻜﻞ اﺟﺘﻤﺎع ﻓﻲ‬ ‫ارض اﻟﻮاﻗﻊ ﺑﺄﻗﻞ ﺗﻜﻠﻔﺔ‪ ،‬واﻟﻌﻤﻞ ﻋﻠﻰ ﺗﻘﻴﻴﻤﻬﺎ ﺑﻴﻦ ﻓﺘﺮة وأﺧﺮى ﻟﻠﻨﻬﻮض‬ ‫ﺑﻤﺴﺘﻮى اﻻﺟﺘﻤﺎﻋﺎت ﻓﻲ اﻟﺤﺎﺿﺮ واﻟﻤﺴﺘﻘﺒﻞ‪ .‬واﻋﺘﻘﺪ أن ﻫﺬه اﻻﻗﺘﺮاﺣﺎت‬ ‫اﻟﺠﻴﺪة ﺧﻄﻮة ﻓﻲ اﻟﻄﺮﻳﻖ اﻟﺼﺤﻴﺢ ﻧﺤﻮ ا‪-‬ﻣﺎم ﻓﻲ ﻣﺴﻴﺮة ﻫﺬه اﻻﺟﺘﻤﺎﻋﺎت‬ ‫اﻟﺘﻲ ﺗﺴﻌﻰ ﻟﺘﺤﻘﻴﻖ ﻣﺂﺛﺮ ا^ﺳﻼم ﻓﻲ ﺻﻠﺔ ا‪-‬رﺣﺎم اﻟﺘﻲ ﺣﺜﻨﺎ ﻋﻠﻴﻬﺎ ﻧﺒﻴﻨﺎ‬ ‫ﻣﺤﻤﺪ ﻋﻠﻴﻪ ﻣﻦ رﺑﻲ أﻓﻀﻞ اﻟﺼﻼة واﻟﺴﻼم‪.‬‬

‫‪žšN|,'+”E+¥œH+DK¦HL'´+M3fœ0jŠœqH+‬‬

‫‬

‫‪sE}H+¦H)¹+bh=3‬‬

‫اﻟﺤﻤﺪ ‪ ،‬واﻟﺼﻼة واﻟﺴﻼم ﻋﻠﻰ رﺳﻮل ا ‪ ،‬وﻋﻠﻰ آﻟﻪ‬ ‫وﺻﺤﺒﻪ وﻣﻦ واﻻه‪ ،‬أﻣﺎ ﺑﻌﺪ‪،،،‬‬ ‫ﺳﺮدﻧﺎ ﻓﻲ ا‪-‬ﺳـﺒــﻮع اﻟﻤﺎﺿﻲ ﺑﻌﺾ أدﻟــﺔ ﻫــﺬه اﻟﻘﺎﻋﺪة‬ ‫اﻟﻔﻘﻬﻴﺔ اﻟﺘﻲ ﺗﺒﻴﻦ أن اﻟﻤﺤﻈﻮرات ﻳﻤﻜﻦ إﺑﺎﺣﺘﻬﺎ ﻋﻨﺪ اﻟﺤﺎﺟﺔ‬ ‫اﻟﻌﺎﻣﺔ اﻟﺘﻲ ﺗﺘﻌﻠﻖ ﺑﺄﻏﻠﺐ اﻟﻨﺎس‪ ،‬وﻋﻨﺪ اﻟﺤﺎﺟﺔ اﻟﺨﺎﺻﺔ اﻟﺘﻲ‬ ‫ﺗﺘﻌﻠﻖ ﺑﻔﺌﺔ ﻣﻌﻴﻨﺔ أو أﻫﻞ ﺻﻨﻌﺔ أو ﺑﻠﺪ أو ﻧﺤﻮﻫﺎ؛ ﺗﻴﺴﻴﺮا ﻋﻠﻰ‬ ‫اﻟﻤﺴﻠﻤﻴﻦ ﻓﻲ ﺷﺆون ﻣﻌﺎدﻫﻢ وﻣﻌﺎﺷﻬﻢ‪.‬‬ ‫وﻣﻦ ا‪-‬ﻣﺜﻠﺔ اﻟﺘﻄﺒﻴﻘﻴﺔ ﻟﻬﺬه اﻟﻘﺎﻋﺪة ﺑﻌﺾ اﻟﻌﻘﻮد ﻛﺎﻟﺴﻠﻢ‬ ‫واﻟﻤﻀﺎرﺑﺔ واﻟﺠﻌﺎﻟﺔ‪ ،‬ﻓﻘﺪ ﻋﻠﻞ اﻟﻔﻘﻬﺎء ﺻﺤﺘﻬﺎ ﺑﺤﺎﺟﺔ اﻟﻨﺎس‬ ‫إﻟﻴﻬﺎ رﻏﻢ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﻏﺮر وﺟﻬﺎﻟﺔ‪ ،‬أﻣﺎ اﻟﺴﻠﻢ ﻓﻬﻮ ﺑﻴﻊ ﻣﺎ ﻟﻢ‬ ‫ﻳﻮﺟﺪ ﺑﻌﺪ‪ ،‬وﻟﻜﻨﻪ وﺻﻒ وﺻﻔﺎ ﻣﻨﻀﺒﻄﺎ‪ ،‬ﻣﻘﺎﺑﻞ ﺛﻤﻦ واﺟﺐ‬ ‫اﻟﺘﺴﻠﻴﻢ ﻓﻲ ﻣﺠﻠﺲ اﻟﻌﻘﺪ‪ ،‬وﺑﺎﻟﺘﺎﻟﻲ ﻓﺈن اﻟﻐﺮر ﻣﻮﺟﻮد ﻓﻲ ﻫﺬا‬ ‫اﻟﻌﻘﺪ؛ ‪-‬ن اﻟﻤﺒﻴﻊ ﻏﻴﺮ ﻣﻮﺟﻮد ﻓﻲ ﻣﻠﻚ اﻟﺒﺎﺋﻊ‪ ،‬وﻗﺪ ﻧﻬﻰ اﻟﻨﺒﻲ‬

‫ﻋﺒﺎرات ﻣﻨﻬﻲ ﻋﻨﻬﺎ‬

‫‪¬œ¥…H+bŸuI‬‬

‫ﻫﺬه اﻟﻌﺒﺎرة ﻳﻘﻮﻟﻬﺎ ﺑﻌﺾ اﻟﻨﺎس إذا وﻗﻊ ﻣﻨﻪ ﺧﻄﺄ‬ ‫أو ﻣﻦ ﻏﻴﺮه وأراد أن ﻳﺒﺮر ﺑﺄن ﺧﻄﺄه ﻫﺬا ﻧﺎﺗﺞ ﻋﻦ ﻋﺪم‬ ‫ﻋﺼﻤﺘﻪ ﺛﻢ ﻳﻘﻮل )اﻟﻌﺼﻤﺔ ‪ Y‬وﺣﺪه(‬ ‫وﻣــﻦ ﺗﺄﻣﻞ ﻫــﺬه اﻟـﻌـﺒــﺎرة ﺟﻴﺪا وﻧﺰﻟﻬﺎ ﻋﻠﻰ ﻣﻴﺰان‬ ‫اﻟﺸﺮع ودﻗــﻖ ﻓﻲ دﻻﻟﺘﻬﺎ ﻟﻮﺟﺪ أﻧﻬﺎ ﻣﻤﻨﻮﻋﺔ ﺷﺮﻋﺎ وﻻ‬ ‫ﻳﺠﻮز ﻗﻮﻟﻬﺎ ﻓﻲ ﺣﻖ ا‪ Y‬ﺟﻞ وﻋﻼ ﻓﻬﺬا ‪g‬ن اﻟﻌﺼﻤﺔ ﻻ ﺑﺪ‬ ‫ﻟﻬﺎ ﻣﻦ ﻋﺎﺻﻢ ‪ ،‬وﻗﻮل اﻟﻘﺎﺋﻞ )اﻟﻌﺼﻤﺔ ‪ (Y‬ﻗﺪ ﻳﻮﺣﻲ ﺑﺄن‬ ‫ﻫﻨﺎك ﻋﺎﺻﻤ ًﺎ ﻋﺼﻢ ا‪ – Y‬ﻋﺰ وﺟﻞ – ﻓﺎﻟﻌﺼﻤﺔ ﻻ ﺗﻘﻊ ﻋﻠﻰ‬ ‫ا‪ Y‬ﻓﻴﻜﻮن ﻣﻌﺼﻮﻣﺎ ‪ ،‬وإﻧﻤﺎ ﻫﻮ ﺳﺒﺤﺎﻧﻪ اﻟﻌﺎﺻﻢ وﺗﻘﻊ‬ ‫ﻋﺼﻤﺘﻪ ﻋﻠﻰ ﻣﻦ ﻋﺼﻤﻪ ا‪ Y‬ﻣﻦ ﻋﺒﺎده ‪ ،‬ﻓــﺎ‪ Y‬ﺳﺒﺤﺎﻧﻪ‬ ‫ﻋﺎﺻﻢ وﻟﻴﺲ ﺑﻤﻌﺼﻮم‪.‬‬

‫ﺻﻠﻰ ا ﻋﻠﻴﻪ وﺳﻠﻢ ﻋﻦ ﺑﻴﻊ اﻟﻐﺮر‪ ،‬رواه ﻣﺴﻠﻢ وأﺣﻤﺪ‪ ،‬وﻗﺪ‬ ‫ﺟﺮت اﻟﻌﺎدة ﺑﺒﻴﻊ ﻣﺎ ﻫﻮ ﻣﻮﺟﻮد ﻓﻲ ﻣﻠﻚ اﻟﺒﺎﺋﻊ وﺗﺤﺖ ﻳﺪه‪ ،‬ﻓﻘﺪ‬ ‫ﻗﺎل رﺳﻮل ا ﺻﻠﻰ ا ﻋﻠﻴﻪ وﺳﻠﻢ‪» :‬ﻻ ﺗﺒﻊ ﻣﺎ ﻟﻴﺲ ﻋﻨﺪك«‬ ‫رواه ��ﺣﻤﺪ وأﺻـﺤــﺎب اﻟﺴﻨﻦ‪ ،‬وﻣــﻊ ذﻟــﻚ ﻓﻘﺪ أﺟــﺎز ا^ﺳــﻼم‬ ‫اﻟﺴﻠﻢ ﺑﻘﻮل رﺳﻮل ا ﺻﻠﻰ ا ﻋﻠﻴﻪ وﺳﻠﻢ‪» :‬ﻣﻦ أﺳﻠﻒ ﻓﻲ‬ ‫ﺷﻲء ﻓﻠﻴﺴﻠﻒ ﻓﻲ ﻛﻴﻞ ﻣﻌﻠﻮم ووزن ﻣﻌﻠﻮم إﻟﻰ أﺟﻞ ﻣﻌﻠﻮم«‬ ‫رواه اﻟﺒﺨﺎري وﻣﺴﻠﻢ‪ .‬وأﻣﺎ اﻟﻤﻀﺎرﺑﺔ ﻓﻬﻲ ﻋﻘﺪ ﺑﻴﻦ اﺛﻨﻴﻦ‪،‬‬ ‫ﻳﺪﻓﻊ أﺣﺪﻫﻤﺎ ﻣﺎﻻ ﻟﺮﺟﻞ آﺧﺮ ﻟﻴﻘﻮم ﺑﺎﻻﺗﺠﺎر ﻓﻴﻪ ﻋﻠﻰ أن ﻳﻜﻮن‬ ‫اﻟﺮﺑﺢ ﺑﻴﻨﻬﻤﺎ ﺑﻨﺴﺒﺔ ﻳﺘﻔﻘﺎن ﻋﻠﻴﻬﺎ‪ ،‬واﻟﻌﻤﻞ ﻓﻴﻬﺎ ﻏﻴﺮ ﻣﺤﺪد‪ ،‬وﻗﺪ‬ ‫ﺗﻨﺘﻬﻲ اﻟﺘﺠﺎرة ﺑﺨﺴﺎرة أو رﺑﺢ أو اﺳﺘﺮداد رأس اﻟﻤﺎل ﻓﻘﻂ‪،‬‬ ‫وﺑﺎﻟﺘﺎﻟﻲ ﻓﺈن اﻟﻐﺮر ﻓﻴﻬﺎ واﺿﺢ‪ ،‬وﻟﻜﻨﻬﺎ أﺑﻴﺤﺖ ﻟﻠﺤﺎﺟﺔ‪.‬‬ ‫وأﻣﺎ اﻟﺠﻌﺎﻟﺔ ﻓﻬﻲ اﻟﺘﺰام ﻋﻮض ﻣﻌﻠﻮم ﻣﻘﺎﺑﻞ ﻋﻤﻞ ﻗﺪ ﻳﻜﻮن‬ ‫ﻣﻌﻠﻮﻣﺎ أو ﻣﺠﻬﻮﻻ‪ ،‬ﻓﻤﻦ أﻣﺜﻠﺔ اﻟﻌﻤﻞ اﻟﻤﻌﻠﻮم أن ﻳﻘﻮل‪ :‬ﻣﻦ ﺑﻨﻰ‬

‫ﺳﻮر ًا ﻟﻤﻨﺰﻟﻲ ﺑﺼﻔﺔ ﻛﺬا وﻛﺬا ﻓﻠﻪ ﻋﺸﺮة آﻻف رﻳﺎل‪ ،‬وﻣﻦ أﻣﺜﻠﺔ‬ ‫اﻟﻌﻤﻞ اﻟﻤﺠﻬﻮل أن ﻳﻘﻮل ﻣﻦ ُﺳﺮِ ﻗﺖ ﺳﻴﺎرﺗﻪ ﻣﺜﻼ‪ :‬ﻣﻦ أرﺟﻊ ﻟﻲ‬ ‫ﺳﻴﺎرﺗﻲ ﻓﻠﻪ ﻋﺸﺮة آﻻف رﻳﺎل‪،‬ﻓﺎﻟﻌﻤﻞ ﻓﻲ اﻟﻤﺜﺎل ا‪-‬ول ﻣﻌﻠﻮم‬ ‫وﻫﻮ ﺑﻨﺎء اﻟﺴﻮر‪ ،‬واﻟﻌﻤﻞ ﻓﻲ اﻟﻤﺜﺎل اﻟﺜﺎﻧﻲ ﻣﺠﻬﻮل؛ ‪-‬ن ﻣﻜﺎن‬ ‫اﻟﺴﻴﺎرة اﻟﻤﺴﺮوﻗﺔ ﻏﻴﺮ ﻣﻌﻠﻮم‪ ،‬وﻻ ﻳﻌﻠﻢ ﻣﻼﺑﺴﺎت ﺳﺮﻗﺘﻬﺎ‪،‬‬ ‫وﻣﻊ ذﻟﻚ ﻓﻘﺪ أﺑﺎح ا^ﺳﻼم اﻟﺠﻌﺎﻟﺔ ﺑﺪﻟﻴﻞ إﻗﺮار اﻟﻨﺒﻲ ﺻﻠﻰ ا ‬ ‫ﻋﻠﻴﻪ وﺳﻠﻢ ‪-‬ﺑﻲ ﺳﻌﻴﺪ اﻟﺨﺪري ﻓﻲ رﻗﻴﺘﻪ ﻟﺴﻴﺪ اﻟﻘﻮم اﻟﺬي ﻟﺪغ‬ ‫ﻣﻘﺎﺑﻞ ﺛﻼﺛﻴﻦ ﻣﻦ اﻟﻐﻨﻢ‪ ،‬ﻓﻘﺎل‪» :‬ﻗﺪ أﺻﺒﺘﻢ‪ ،‬اﻗﺴﻤﻮا واﺿﺮﺑﻮا‬ ‫ﻟﻲ ﻣﻌﻜﻢ ﺳﻬﻤﺎ«رواه اﻟﺒﺨﺎري وﻣﺴﻠﻢ‪.‬‬ ‫وﻣﻦ ا‪-‬ﻣﺜﻠﺔ اﻟﺠﺰﺋﻴﺔ إﺑﺎﺣﺔ اﻟﻨﻈﺮ ﻟﻮﺟﻪ اﻟﻤﺮأة ﻟﻠﺰواج ﺑﻬﺎ‬ ‫أو ﻋﻼﺟﻬﺎ أو ﻣﻌﺎﻣﻠﺘﻬﺎ ﺗﺠﺎرﻳﺎ‪ ،‬ﻓﻘﺪ ﻗﺎل ﺻﻠﻰ ا ﻋﻠﻴﻪ وﺳﻠﻢ‬ ‫ﻟﻠﻤﻐﻴﺮة ﺑﻦ ﺷﻌﺒﺔ‪» :‬اﻧﻈﺮ إﻟﻴﻬﺎ‪ ،‬ﻓﺈﻧﻪ أﺣﺮى أن ﻳﺆدم ﺑﻴﻨﻜﻤﺎ«‬ ‫رواه أﺣﻤﺪ واﻟﻨﺴﺎﺋﻲ واﻟﺘﺮﻣﺬي واﺑﻦ ﻣﺎﺟﻪ‪.‬‬

‫اﻟﻌﺼﻤﺔ ‪U‬‬ ‫وﻫﺬه اﻟﻌﺒﺎرة ﺗﻘﺎل ﻓﻲ ﺣﻖ اﻟﺮﺳﻞ ‪g‬ن ا‪ Y‬ﻗﺪ ﻋﺼﻤﻬﻢ‬ ‫ﻣﻦ اﻟﺨﻄﺄ واﻟﺰﻟﻞ ﺻﻴﺎﻧﺔ ﻟﺸﺮﻋﻪ ودﻳﻨﻪ ‪ ،‬ﻗﺎل ﺗﻌﺎﻟﻰ ) وا‪Y‬‬ ‫ﻳﻌﺼﻤﻚ ﻣﻦ اﻟﻨﺎس( ‪ ،‬وﻟﻮ وﻗﻊ ﻣﻨﻪ زﻟﻞ ﻧﺘﻴﺠﺔ اﺟﺘﻬﺎد‬ ‫ﻓﻲ أﻣﺮ دﻧﻴﻮي ﻓﺎن ا‪ Y‬ﻳﺮﺳﻞ اﻟﻮﺣﻲ ﻟﺘﺼﺤﻴﺤﻪ ﻛﻤﺎ ﻓﻲ‬ ‫ﻗﺼﺔ أﺳﺮى ﺑﺪر ‪ ،‬و ﻗﺼﺔ ﻋﺒﺪا‪ Y‬ﺑﻦ ﻣﻜﺘﻮم رﺿﻲ ا‪Y‬‬ ‫وﻗﺼﺔ اﻟﻤﺠﺎدﻟﺔ وﻏﻴﺮﻫﺎ ﻣﻦ اﻟﻘﺼﺺ اﻟﺘﻲ وﻗﻌﺖ ﻓﻲ‬ ‫ﻋﺼﺮ اﻟﻨﺒﻮة‪.‬‬ ‫ﻮﻛﻰ‬ ‫واﻟﻌﺼﻤﺔ ﻣﺄﺧﻮذة ﻣﻦ«ﻋِ َﺼﺎم اﻟﻘﺮﺑﺔ وﻫﻮ ﻣﺎ ُﺗ َ‬ ‫ﺑﻪ ﻣﻦ ﺳﻴﺮ وﺧﻴﻂ‪،‬‬ ‫وﻣﻨﻪ ﻗﻮل اﻟﺸﺎﻋﺮ‪:‬وَ ُﻗ ْﻠﺖُ ‪َ :‬ﻋ َﻠ ْﻴ ُﻜ ْﻢ ﻣَﺎ ِﻟ ًﻜﺎ‪ ،‬إنﱠ ﻣَﺎ ِﻟ ًﻜﺎ‪...‬‬ ‫َﺎﺻ ُﻢ »‬ ‫ﺎس ﻋ ِ‬ ‫ﺳَ َﻴﻌ ِْﺼ ُﻤ ُﻜﻢُ‪ ،‬إنْ ﻛَﺎنَ ﻓِﻲ اﻟ ﱠﻨ ِ‬

‫ﻗـ ــﺎل اﻟـ ــﺮاﻏـ ــﺐ ا‪g‬ﺻـ ـﻔـ ـﻬ ــﺎﻧ ــﻲ ﻓـــﻲ ﺗ ـﻔ ـﺴ ـﻴــﺮه )‪/ ٥‬‬ ‫‪«:(٤٠٠‬وﻗ ـﻴــﻞ‪ :‬ﻣﻌﻨﻰ ﻳﻌﺼﻤﻚ ﻣﻦ اﻟﻨﺎس أي ﻣﻦ ﺑﻴﻨﻬﻢ‬ ‫اﻟﻌﺼﻤﺔ اﻟﻤﺨﺘﺼﺔ ﺑﺎﻟﻨﺒﻮة ‪...‬ﻓﻌﺼﻤﺔ ا‪ Y‬وﺗﻮﻓﻴﻘﻪ‬ ‫وﺗﺴﺪﻳﺪه ﻣﺒﺬوﻟﺔ ﻟﻜﻞ ﻣﻦ رﻏﺐ ﻓﻴﻬﺎ وﺗﺮﺷﺢ ﻟ َﻘﺒُﻮﻟﻬﺎ«‬ ‫زاد اﻟﻤﺴﻴﺮ ﻓﻲ ﻋﻠﻢ اﻟﺘﻔﺴﻴﺮ )‪:(٥٦٩ / ١‬ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪:‬‬ ‫ـﺎس« ﻗﺎل اﺑﻦ ﻗﺘﻴﺒﺔ‪ :‬أي ﻳﻤﻨﻌﻚ‬ ‫وَ اﻟـ ﱠﻠـ ُﻪ » َﻳﻌ ِْﺼﻤ َُﻚ ﻣِ ــﻦَ اﻟـ ﱠﻨـ ِ‬ ‫ﻣﻨﻬﻢ‪ .‬وﻋﺼﻤﺔ ا‪ :Y‬ﻣﻨﻌﻪ ﻟﻠﻌﺒﺪ ﻣﻦ اﻟﻤﻌﺎﺻﻲ«‬ ‫وﻣﻦ أراد ان ﻳﺴﺘﺨﺪم اﻟﻌﺒﺎرة أﻋﻼه ﻋﻠﻴﻪ أن ﻳﺼﺤﺤﻬﺎ‬ ‫ﺑﻘﻮﻟﻪ ﻻ ﻣﻌﺼﻮم اﻻ ﻣﻦ ﻋﺼﻤﻪ ا‪.Y‬‬ ‫وﻓــﻖ ا‪ Y‬إﺧــﻮاﻧــﻲ اﻟ ـﻘــﺮاء ﻟـﻠـﻘــﻮل اﻟـﻨــﺎﻓــﻊ واﻟﻌﻤﻞ‬ ‫اﻟﺼﺎﻟﺢ‪.‬‬


‫ﻧﻮاب رﺋﻴﺲ اﻟﺘﺤﺮﻳﺮ‬ ‫ﻋﺒﺪاﻟﻠـﻪ ﻋﺒــﺪاﻟﺮزاق اﻟﻌﻤـــﺮي‬ ‫ﻣﺤﻤــــﺪ ﺣﺴـــﻨﻲ ﻣﺤﺠـــــــﻮب‬ ‫ﻣﺤﻤــــــﺪ ﻋﻠـــــﻲ اﻟﺰﻫــــــﺮاﻧﻲ‬

amri@al-madina.com Mahgob@al-madina.com magz0020@gmail.com

‫رﺋﻴﺲ اﻟﺘﺤﺮﻳﺮ‬

‫اﻟﻤﺪﻳﺮ اﻟﻌﺎم‬

‫ ﻓﻬـﺪ ﺣﺴﻦ آل ﻋﻘـﺮان‬.‫د‬

‫ﻣﺤﻤـﺪ ﺑﻦ ﻋﻠﻲ ﺛﻔﻴﺪ‬

chiefineditor@al-madina.com

thafeed@al-madina.com

‫رﺋﻴﺲ ﻣﺠﻠﺲ ا=دارة‬

‫ ﻧﺎﺻﺮ ﺑﻦ ﻋﻘﻴﻞ اﻟﻄﻴﺎر‬.‫د‬

resala@al-madina.com¨JL|k–H)´+bN|gH+j™§‚9¥.¨™œ‚~GfE©bN|gH+}I|H+iƒ9|N|tkH+ƒ~§*5‚7f,|N|tkH+š*f‚75

j§œ§™F)´+L j§*f„H+  = +O b§Š, jN|‚€= jN(L|, fO §I͂7)+ fO §ŸN3 fO œK šœtN |DD2&´+ ©'+|DDH+L ©'+|™H -|1 j1f‚~I  N|–œH+L%fœ™ŠH+j‚9f2 IjgwJ¤|N|t.¨E˜|k‚NjN¥cH+L ‫ﻫﺬا اﻟﻤﻠﺤﻖ‬

žšN|,'+”E+¥œH+DK¦HL'´+M3fœ0jŠœqH+



‫ﺻﻴﺪ اﻟﺸﺒﻜﺔ‬

‫وﺣﻲ اﻟﺨﺎﻃﺮ‬

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ٌ ُ‫ُﻓﺮ‬ ٌ ‫وق ﻟ َﻐﻮِ ﻳ ٌﱠﺔ ﱠﻣ ْﻐ ُﻔ‬ ‫ﻮل ﻋَ ْﻨ َﻬﺎ‬ j¨S–V NR bŸW uR IS 3'+ ¬TU JgRl…TV G}SV .

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‫‪žšN|,'+”E+¥œH+DK¦HL'´+M3fœ0jŠœqH+‬‬

‫ﺧﺒﻴﺮ ﻣﻌﻤﺎري‪» :‬ﻣﻜﺘﺒﺔ ﻣﻜﺔ« ﺗﺤﻮي آﺛﺎ ًرا ﻣﺎدﻳﺔ ﻟﻠﻨﺒﻲ ﻋﻠﻴﻪ اﻟﺼﻼة واﻟﺴﻼم‬ ‫اﻟﻔﻮزان‪ :‬اﻟﺒﻴﺎﻧﺎت ﻻ ﺗﺼﺪر إﻻ ﻣﻦ ﺟﻬﺔ رﺳﻤﻴﺔ ﻣﺨﺼﻮﺻﺔ‪ ..‬وﻏﻴﺮﻫﺎ ﻳﺜﻴﺮ اﻟﻔﺘﻨﺔ واﻟﺴﻮء‬

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‫ﺗﺰاﻳﺪ ﻋﺪد اﻟﻤﺴﻠﻤﻴﻦ‬ ‫ﻓﻲ روﺳﻴﺎ‪ ..‬وإﻧﺸﺎء ﻣﺮﻛﺰ‬ ‫إﺳﻼﻣﻲ ﻓﻲ ﻣﺪﻳﻨﺔ ﺑﺎرﻧﻮال‬

‫ﺧﻼﻳﺎ اﻟﺘﺠﺴﺲ‪..‬‬ ‫ﺗﺤﺘﻢ إﻋﺎدة اﻟﻨﻈﺮ ﻓﻲ اﻟﻌﻼﻗﺎت اﻟﻌﺮﺑﻴﺔ ا‪b‬ﻳﺮاﻧﻴﺔ‬

‫*&;‪¨DpfCCtC+&ÍCG "*2f§G"}CCF|CCH |M|“-|CC¢C‬‬ ‫‪¨D|œk‚~HaM*}-¨D §œ™‚~œG*2a<¡&* f§‚6K4‬‬ ‫*´‪2a<‹/*|- §0¨D¨‚6K|G*¨G*4a§G*2ft-‬‬ ‫*‪lŠ-4*aEKj§‚9fœG*m*¥Ÿ‚~Gf+f‚6f§E Mat™œG‬‬ ‫‪N‬‬ ‫‪r)fkIm|¢;&*K¦G(*  H §œ™‚~œG*jg‚~I‬‬ ‫*‪ fCC§C‚C6K4 ¡f–‚6  CCH  ¡&* fCC‚CCNªCM&* |M|“kG‬‬ ‫‪hJ{œG* ¦CCG(* ¡¥œkŸM  fI¥§™H  CCJ2aCC<K‬‬ ‫*´&‪žfŠG j‚~‚6'¥œG* ƒ~I |M|“- ¡fF ¨‚~F3¥.4‬‬ ‫ ‪"f§‚6K4" ¡f–‚6  H  ¡&* £§D $fCC/‬‬ ‫*&‪ §œ™‚~œG*jg‚~IlŠ-4**{¢+Kƒ~F3¥.4‬‬ ‫‪ H2a<š‚8KKL4f‚€ŸG*2a<ƒªwI*K‬‬ ‫´‪2a<ƒªwI* §0¨CCD ¦CCG(* ¢G CCM2‬‬ ‫*‪¦G(* H Mat™œG‬‬

‫‪^D*K4‬‬

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‫ﺿﺮب اﻟﺰوﺟﺔ‪ ..‬إﻫﺎﻧﺔ‬ ‫ﺗﺤﺖ ﻣﺴﻤﻴﺎت‬ ‫اﻟﺘﺄدﻳﺐ‪ ..‬وذرﻳﻌﺔ‬ ‫اﻟﺮﺟﻮﻟﺔ‪!!..‬‬

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‫‪ŽE}.¹k™œŸŸH+h…ŸH+‬‬ ‫‪Ÿ.g¥¢™HL%gE¨rH+n+5g…‚H+‬‬ ‫‪kŸ™1mŸ…9™,‬‬

‫ﻓﺘﺢ ﻣﻄﻌﻢ أﻓﻀﻞ‬ ‫ﻣﻦ اﻟﺘﺠﺎرة ﻓﻲ ا‪b‬ﻧﺘﺎج‬ ‫ا‪b‬ﻧﺸﺎدي‬

‫‪k«…7gI¨œ,bH+©œ=kFb…9‬‬ ‫‪}oG'+5Lb,¡g«–H+kN3¨…H+‬‬ ‫‪ rHL¡¨…ƒxH+b««ulHk«HgE‬‬ ‫‪%+b='¹+‬‬

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‫‪k–N}‡,iœ.¤+}N)+}Nb>¨,'+‬‬ ‫‪N ,‬‬ ‫‪« « ¹+khœH+‬‬ ‫‪h‬‬ ‫)‪gKbNbŸ,g¥…“Jk«œ«*+}…7‬‬ ‫‪¡¨=I¡Ò…H‬‬

‫‪}oG'+‹–«lH+£Ib,¹}“…7‬‬ ‫‪kEg–/©H)+kEg…:)+hF­4£I‬‬ ‫­ ‪h‬‬ ‫‪}2&¹+ŽI5+¨uH+Lwgl“J¹+‬‬ ‫‪uH+Lwgl“J¹+‬‬

‫اﻟﺠﻨﺪي‪ :‬اﻟﻌﻠﻤﺎء ﻻ‬ ‫ﻳﺤﻠﻠﻮن وﻻ ﻳﺤﺮﻣﻮن‬ ‫وﻻ ﻳﺘﻤﺘﻌﻮن‬ ‫ﺑﺎﻟﻌﺼﻤﺔ‬

‫‪˜+}H+ŽI¤+}N)+j}1¬h«lH+‬‬ ‫‪g¥.bh™.¬lH+k13g“H+}*g…xH+L‬‬ ‫‪¡g–lJ¹g,+O5¨…8g¥NbHnb0L'+‬‬ ‫*‪g¤§G‬‬

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‫اﻟﻠﻮﻳﺤﻖ‪ :‬اﻟﻠﻴﺒﺮاﻟﻴﻮن ﻳﺘﺤﺪﺛﻮن ﻋﻦ ﻣﺠﺘﻤﻊ‬ ‫ﻳﻌﻴﺶ ﻓﻲ ﺟﺰر اﻟﻮاق واق‬ ‫‪+O }‡2vh…ƒNj+¨…ƒH+5g™l1+Li…ƒlH+©H)+•Òl2¹+•}u¢NgŸ¢«1‬‬ ‫‪O‬‬ ‫)‪¦NJ}«>•b¥HghHg>¦1}‡NkN}…‚H+Lb«Hg–lH+žg™…8‬‬ ‫‪+w}‡N£I‬‬

‫‪›5ghŸH+†«F‬‬

‫‪¬=LkŸœ™œH‬‬

‫ﻫﺪم ا‪y‬ﺛﺎر‬ ‫‪—«E¨. k0¨2Ú+”‡H‬‬

‫َ‬ ‫اﻟﺘﻮراة‬ ‫اﻗﺮؤوا‬ ‫وا‪b‬ﻧﺠﻴﻞ وﻻ ﺣﺮج !‬

‫‪k«ŸœH+k«Hg™.¹+£I+O 5bFg¥¢I%0¬E†™.%gl“l…7¹+nghœ;-}oG‬‬

‫‪”N}…‚H+ .g1‬‬

‫‪n¹(Lg….‬‬

‫اﻟﻤﺮأة وﻋﻠﻢ‬ ‫اﻟﺴﻴﺎﺳﺔ اﻟﺸﺮﻋﻴﺔ!‬

‫ﺑﺎﻟﺪﻳﻦ‬ ‫اﻟﺴﺎﻟﻤﻲ‪ّ :‬‬ ‫ﻟﺪي ﻓﻮﺑﻴﺎ ﻣﻦ اﻟﺘﻄﺮف اﻟﻤﺘﻠﺒﺲ ﱢ‬

‫‪¬h«lH+b…7‬‬

‫* &‪ ,y¤1±‬‬

‫ا‪b‬ﻓﺘﺎء اﻟﻤﺼﺮﻳﺔ ﺗﺤﺮم اﺳﺘﺨﺪام آﻳﺎت اﻟﻘﺮآن وا‪,‬ذان ﻛﺮﻧﺎت ﻟﻠﻤﺤﻤﻮل‬

‫ﻣﻦ أﺻﺎب ﻣﻦ ﻫﺬه‬ ‫اﻟﻘﺎذورات ﺷﻴﺌﺎ‬

‫‪¬=¨H+†®hJ‬‬

‫أرض اﻟﻜﻨﺎﻧﺔ ﻓﻲ‬ ‫ﻓﻢ اﻟﻌﺎﺻﻔﺔ‬ ‫* &‪ ,y¤1±‬‬

‫‪¬J+}KH+vHg…9‬‬

‫‪†7+}0'+‬‬


al-risalah 20130405