‫ﺍﻟﱪﺍﺀﺓ ﻣﻦ ﺍﻟﻄﻮﺍﻏﻴﺖ‬

‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺍﻟﱪﺍﺀﺓ‬

‫ﻣﻦ ﺍﻟﻄﻮﺍﻏﻴﺖ‬
‫ﺍﻹﺻﺪﺍﺭ ﺍﻟﺜﺎﱐ‬

‫ﺗﺄﻟﻴﻒ‬

‫ﺍﻟﺸﻴﺦ ﺃﰊ ﻣﺮﱘ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻃﻼﻉ ﺍﳌﺨﻠﻒ‬

‫‪١‬‬
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 ‫ﺍﻟﱪﺍﺀﺓ ﻣﻦ ﺍﻟﻄﻮﺍﻏﻴﺖ‬

‫ﺍﳊﻤﺪ ﷲ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ‬

‫ﻓﺄﺻﻞ ﺍﻟﱪﺍﺀﺓ ﺍﻟﱵ ﻻ ﻳﺼﺢ ﺍﻹﺳﻼﻡ ﺇﻻ ‪‬ﺎ ﻫﻲ ﺍﻟﱪﺍﺀﺓ ﻣﻦ ﻋﺒﺎﺩﺓ ﻏﲑ ﺍﷲ ﺗﻌﺎﱃ ﻓﻬﺬﺍ‬

‫ﻣﻤ‪‬ﺎ‬
‫ﻣﻪ‪ ‬ﹺﺇﻧ‪‬ﻨﹺﻲ ﺑ‪‬ﺮ‪‬ﺍﺀ ‪‬‬
‫ﻮ‪‬‬
‫ﻭﻗﹶ ‪‬‬
‫ﻭﺇﹺﺫﹾ ﻗﹶﺎﻝﹶ ﹺﺇﺑ‪‬ﺮ‪‬ﺍﻫ‪‬ﻴﻢ‪ ‬ﻟ‪‬ﹶﺄﺑﹺﻴﻪ‪ ‬‬
‫ﻫﻮ ﺃﺻﻞ ﺍﻟﻜﻔﺮ ﺑﺎﻟﻄﺎﻏﻮﺕ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ} ‪‬‬

‫‪‬ﺗﻌ‪‬ﺒ‪‬ﺪ‪‬ﻭﻥﹶ{]ﺍﻟﺰﺧﺮﻑ‪ [٢٦:‬ﻓﻬﺬﻩ ﺑﺮﺍﺀﺓ ﻣﻦ ﻋﺒﺎﺩﺓ ﻏﲑ ﺍﷲ ﺗﻌﺎﱃ ﻭﻫﻲ ﺍﻟﻄﺎﻏﻮﺕ ﻫﻨﺎ ﻭﻫﺬﺍ ﻫﻮ‬

‫ﺃﺻﻞ ﺍﻟﻜﻔﺮ ﺑﺎﻟﻄﺎﻏﻮﺕ ﻓﺈﻧﻪ ﻻ ﻳﺘﻢ ﺇﺳﻼﻡ ﺃﺣﺪ ﺣﱴ ﻳﺘﱪﺃ ﻣﻦ ﻋﺒﺎﺩﺓ ﻏﲑ ﺍﷲ ﺗﻌﺎﱃ ﻭﻗﺎﻝ‬

‫ﻮﻣ‪‬ﻬﹺﻢ‪ ‬ﹺﺇﻧ‪‬ﺎ ﺑ‪‬ﺮ‪‬ﺍﺀ ﻣ‪‬ﻨﻜﹸﻢ‪‬‬

‫ﻌﻪ‪ ‬ﺇﹺﺫﹾ ﻗﹶﺎﻟﹸﻮﺍ ‪‬ﻟﻘﹶ ‪‬‬
‫ﻣ‪‬‬‫ﺣﺴ‪‬ﻨﺔﹲ ﻓ‪‬ﻲ ﹺﺇﺑ‪‬ﺮ‪‬ﺍﻫ‪‬ﻴﻢ‪ ‬ﻭ‪‬ﺍﻟﱠﺬ‪‬ﻳﻦ‪ ‬‬
‫ﻮﺓﹲ ‪‬‬
‫ﺗﻌﺎﱃ}ﻗﹶﺪ‪ ‬ﻛﹶﺎ‪‬ﻧﺖ‪ ‬ﻟﹶﻜﹸﻢ‪ ‬ﹸﺃﺳ‪ ‬‬

‫ﻐﻀ‪‬ﺎﺀ ﹶﺃﺑ‪‬ﺪﺍﹰ ﺣ‪‬ﺘ‪‬ﻰ‬

‫ﻭﺓﹸ ﻭ‪‬ﺍﻟﹾ‪‬ﺒ ‪‬‬
‫ﻭﺑ‪‬ﻴ‪‬ﻨﻜﹸﻢ‪ ‬ﺍ ﹾﻟﻌ‪‬ﺪ‪‬ﺍ ‪‬‬
‫ﻭﺑ‪‬ﺪ‪‬ﺍ ﺑ‪‬ﻴ‪‬ﻨ‪‬ﻨ‪‬ﺎ ‪‬‬
‫ﺮﻧ‪‬ﺎ ﹺﺑﻜﹸﻢ‪ ‬‬
‫ﻛﻔﹶ ‪‬‬
‫ﻣﻤ‪‬ﺎ ‪‬ﺗﻌ‪‬ﺒ‪‬ﺪ‪‬ﻭﻥﹶ ﻣ‪‬ﻦ ﺩ‪‬ﻭﻥ‪ ‬ﺍﻟﻠﱠﻪ‪ ‬ﹶ‬
‫ﻭ‪‬‬‫‪‬‬

‫ﺷﻲ‪‬ﺀٍ‬
‫ﻣﻦ‪ ‬ﺍﻟﻠﱠﻪ‪ ‬ﻣ‪‬ﻦ ‪‬‬
‫ﻣ ‪‬ﻠﻚ‪ ‬ﹶﻟﻚ‪ ‬‬
‫ﻭﻣ‪‬ﺎ ﹶﺃ ‪‬‬
‫ﻐﻔ‪‬ﺮ‪‬ﻥﱠ ﹶﻟﻚ‪ ‬‬
‫ﻮﻝﹶ ﹺﺇﺑ‪‬ﺮ‪‬ﺍﻫ‪‬ﻴﻢ‪ ‬ﻟ‪‬ﹶﺄﺑﹺﻴﻪ‪ ‬ﻟﹶﹶﺄﺳ‪‬ﺘ ‪‬‬
‫ﺪﻩ‪ ‬ﹺﺇﻟﱠﺎ ﻗﹶ ‪‬‬
‫ﻭﺣ‪ ‬‬
‫ﺆﻣ‪‬ﻨ‪‬ﻮﺍ ﺑﹺﺎﻟ ﱠﻠﻪ‪ ‬‬
‫ﺗ‪ ‬‬

‫ﺼﲑ‪]{‬ﺍﳌﻤﺘﺤﻨﺔ‪.[٤:‬‬
‫ﻤ ‪‬‬
‫ﻚ ﺍ ﹾﻟ ‪‬‬
‫ﻭﹺﺇﻟﹶ ‪‬ﻴ ‪‬‬
‫ﻚ ﹶﺃﻧ‪‬ﺒ‪‬ﻨ‪‬ﺎ ‪‬‬
‫ﻭﹺﺇﻟﹶ ‪‬ﻴ ‪‬‬
‫ﻛﻠﹾﻨ‪‬ﺎ ‪‬‬
‫ﻮ ﱠ‬
‫ﻚ ﺗ‪ ‬‬
‫ﻋﻠﹶ ‪‬ﻴ ‪‬‬
‫ﺭﺑ‪‬ﻨ‪‬ﺎ ‪‬‬
‫‪‬‬

‫ﻭﻣ‪‬ﺎ ‪‬ﻳﻌ‪‬ﺒ‪‬ﺪ‪‬ﻭﻥﹶ ﹺﺇﻟﱠﺎ ﺍﻟ ﱠﻠﻪ‪ ‬ﻓﹶﺄﹾﻭ‪‬ﻭﺍ‬

‫ﺰﻟﹾ‪‬ﺘﻤ‪‬ﻮﻫ‪‬ﻢ‪ ‬‬
‫ﻭﺇﹺﺫ‪ ‬ﺍﻋ‪‬ﺘ‪ ‬‬
‫ﻭﻣﻦ ﺍﻟﱪﺍﺀﺓ ﻣﻦ ﺍﻟﻄﺎﻏﻮﺕ ﺍﻋﺘﺰﺍﻝ ﻋﺒﺎﺩﺗﻪ} ‪‬‬

‫ﻣ‪‬ﺮ‪‬ﻓﹶﻘﺎﹰ{]ﺍﻟﻜﻬﻒ‬ ‫ﺮﻛﹸﻢ‬
‫ﻣ‪‬ﻦ‪ ‬ﹶﺃﻣ‪ ‬ﹺ‬ ‫ﻭﻳ‪‬ﻬ‪‬ﻴﺊﹾ ﹶﻟﻜﹸﻢ‬ ‫ﺭ‪‬ﲪﺘﻪ‬ ‫ﻣ‪‬ﻦ‬ ‫ﺭ‪‬ﺑﻜﹸﻢ‬
‫‪‬‬ ‫ﺍﹾﻟﻜﹶﻬ‪‬ﻒ‪ ‬ﻳ‪‬ﻨﺸ‪‬ﺮ‪ ‬ﹶﻟﻜﹸﻢ‪‬‬ ‫ﹺﺇﻟﹶﻰ‬

‫ﺭﺑ‪‬ﻲ‬
‫ﺪﻋ‪‬ﺎﺀ ‪‬‬
‫ﻋﺴ‪‬ﻰ ﹶﺃﻟﱠﺎ ﺃﹶﻛﹸﻮﻥﹶ ﺑﹺ ‪‬‬
‫ﺭﺑ‪‬ﻲ ‪‬‬
‫ﻭﺃﹶﺩ‪‬ﻋ‪‬ﻮ ‪‬‬
‫ﺪﻋ‪‬ﻮﻥﹶ ﻣ‪‬ﻦ ﺩ‪‬ﻭﻥ‪ ‬ﺍﻟ ﱠﻠﻪ‪ ‬‬
‫ﻭﻣ‪‬ﺎ ﺗ‪ ‬‬
‫ﺰﹸﻟﻜﹸﻢ‪ ‬‬
‫ﻭﹶﺃﻋ‪‬ﺘ‪ ‬ﹺ‬
‫‪ }[١٦:‬‬

‫ﻭﻛﹸﻠﹼﺎﹰ‬
‫ﻌﻘﹸﻮﺏ‪ ‬‬
‫ﻭ‪‬ﻳ ‪‬‬
‫ﺳﺤ‪‬ﺎﻕ‪ ‬‬
‫ﻭﻣ‪‬ﺎ ‪‬ﻳﻌ‪‬ﺒ‪‬ﺪ‪‬ﻭﻥﹶ ﻣ‪‬ﻦ ﺩ‪‬ﻭﻥ‪ ‬ﺍﻟ ﱠﻠﻪ‪ ‬ﻭ‪‬ﻫ‪‬ﺒ‪‬ﻨ‪‬ﺎ ﹶﻟﻪ‪ ‬ﹺﺇ ‪‬‬
‫ﺰﻟﹶﻬ‪‬ﻢ‪ ‬‬
‫ﺷﻘ‪‬ﻴ‪‬ﺎﹰ{]ﻣﺮﱘ‪}[٤٨:‬ﻓﹶ ﹶﻠﻤ‪‬ﺎ ﺍﻋ‪‬ﺘ‪ ‬‬
‫‪‬‬

‫ﺟ‪‬ﻌ‪‬ﻠﹾﻨ‪‬ﺎ ﻧ‪‬ﺒﹺﻴ‪‬ﺎﹰ{]ﻣﺮﱘ‪[٤٩:‬‬

‫ﻭﻳﻠﺰﻡ ﻣﻦ ﺍﻋﺘﺰﺍﻝ ﻋﺒﺎﺩﺓ ﺍﻟﻄﺎﻏﻮﺕ ﺍﻋﺘﺰﺍﻝ ﻋﺎﺑﺪﻳﻪ ﻓﺈﻧﻪ ﻻ ﻳﺘﺤﻘﻖ ﺍﻹﳝﺎﻥ ﺇﻻ ﺑﺎﻋﺘﺰﺍﻝ‬

‫ﻋﺎﺑﺪﻳﻪ ﻭﺍﻋﺘﺰﺍﻝ ﻋﺒﺎﺩ ﺍﻟﻄﺎﻏﻮﺕ ﻋﻠﻰ ﺻﻨﻔﲔ ‪:‬‬

‫ﺍﻋﺘﺰﺍﳍﻢ ﺑﻌﺪﻡ ﻧﺼﺮ‪‬ﻢ ﻭﻣﻮﺍﻻ‪‬ﻢ ﻭﺍﻟﻮﻗﻮﻑ ﻣﻌﻬﻢ ﻓﻬﺬﺍ ﻻ ﻳﺘﻢ ﺍﻹﺳﻼﻡ ﺇﻻ ﺑﻪ ﻟﺬﺍ ﻛﻞ‬

‫ﻣﻦ ﻭﻗﻒ ﻣﻊ ﺍﻟﻄﺎﻏﻮﺕ ﻭﻧﺼﺮﻩ ﺍﻟﻴﻮﻡ ﻭﺩﺧﻞ ﰲ ﻃﺎﻋﺘﻪ ﻭﺃﻗﺮ ﺑﻮﻻﻳﺘﻪ ﻭﺃﻋﺎﻧﻪ ﻋﻠﻰ ﺍﳌﻮﺣﺪﻳﻦ‬

‫ﻓﻬﻮ ﻛﺎﻓﺮ ﺳﻮﺍﺀ ﻛﺎﻥ ﻳﻨﺘﺴﺐ ﻟﻠﻌﻠﻢ ﺃﻭ ﻛﺎﻥ ﻋﺎﻣﻴﺎ ﻓﺈﻥ ﺃﺻﻞ ﺍﻟﺪﻳﻦ ﻻ ﻳﺘﺤﻘﻖ ﺇﻻ ‪‬ﺬﺍ ﻛﻤﺎ‬

‫‪٢‬‬
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 ‫ﺍﻟﱪﺍﺀﺓ ﻣﻦ ﺍﻟﻄﻮﺍﻏﻴﺖ‬

‫ﰲ ﺁﻳﺔ ﺍﳌﻤﺘﺤﻨﺔ ﺍﻟﺬﻱ ﺫﻛﺮﻧﺎﻫﺎ ﺳﺎﺑﻘﺎ ‪.‬‬

‫ﺍﻟﺜﺎﱐ‪:‬ﻣﻦ ﺣﻘﻖ ﺃﺻﻞ ﺍﻟﺪﻳﻦ ﺑﺄﻥ ﺍﻋﺘﻘﺪ ﺑﻄﻼﻥ ﻋﺒﺎﺩﺓ ﺍﻟﻄﺎﻏﻮﺕ ﻭﺑﻐﻀﻪ ﻭﻋﺪﺍﻭﺗﻪ ﺍﻟﺒﺎﻃﻨﺔ‬

‫ﻭﺍﻟﱪﺍﺀﺓ ﻣﻨﻪ ﻓﻬﺬﺍ ﻋﻠﻰ ﺃﻧﻮﺍﻉ ﻛﺬﻟﻚ‪:‬‬

‫ﺍﻷﻭﻝ‪:‬ﻛﺎﻥ ﻗﺎﺩﺭﺍ ﻋﻠﻰ ﻣﻔﺎﺭﻗﺘﻪ ﻭﺍﳋﺮﻭﺝ ﻣﻦ ﺃﺭﺽ ﺍﻟﻄﺎﻏﻮﺕ ﻭﱂ ﳜﺮﺝ ﻓﻬﺬﺍ ﻣﺮﺗﻜﺐ‬

‫ﻔﺴِﻬﹺﻢ‪ ‬ﻗﹶﺎﻟﹸﻮﺍﹾ ﻓ‪‬ﻴﻢ‪‬‬

‫ﻜﺔﹸ ﻇﹶﺎ‪‬ﻟﻤ‪‬ﻲ ﹶﺃ‪‬ﻧ ﹸ‬
‫ﻮﻓﱠﺎﻫ‪‬ﻢ‪ ‬ﺍ ﹾﻟﻤ‪‬ﻶ‪‬ﺋ ﹶ‬
‫ﺇﰒ ﺑﺈﲨﺎﻉ ﺍﻟﻌﻠﻤﺎﺀ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ}ﹺﺇﻥﱠ ﺍﻟﱠﺬ‪‬ﻳﻦ‪ ‬ﺗ‪ ‬‬

‫ﻌﺔﹰ ﻓﹶﺘ‪‬ﻬ‪‬ﺎﺟﹺﺮ‪‬ﻭﺍﹾ ﻓ‪‬ﻴﻬ‪‬ﺎ‬

‫ﺳ‪‬‬‫ﻜﻦ‪ ‬ﹶﺃﺭ‪‬ﺽ‪ ‬ﺍﻟ ﹼﻠﻪ‪ ‬ﻭ‪‬ﺍ ‪‬‬
‫ﻮﺍﹾ ﹶﺃﻟﹶﻢ‪ ‬ﺗ ﹸ‬
‫ﻌﻔ‪‬ﲔ‪ ‬ﻓ‪‬ﻲ ﺍﻷَﺭ‪‬ﺽﹺ ﻗﹶﺎﻟﹾ ‪‬‬
‫ﻀ‪‬‬‫ﻣﺴ‪‬ﺘ ‪‬‬
‫ﻛﹸﻨﺘ‪‬ﻢ‪ ‬ﻗﹶﺎﻟﹸﻮﺍﹾ ﻛﹸﻨ‪‬ﺎ ‪‬‬

‫ﻣﺼ‪‬ﲑﺍﹰ{]ﺍﻟﻨﺴﺎﺀ‪ [٩٧:‬ﻭﻗﺎﻝ}ﹺﺇﻥﱠ ﺍﻟﱠﺬ‪‬ﻳﻦ‪ ‬ﺁﻣ‪‬ﻨ‪‬ﻮﺍﹾ ﻭ‪‬ﻫ‪‬ﺎﺟ‪‬ﺮ‪‬ﻭﺍﹾ‬

‫ﻭﺳ‪‬ﺎﺀﺕ‪ ‬‬
‫ﻭﻟﹶـ‪‬ﺌﻚ‪ ‬ﻣ‪‬ﺄﹾﻭ‪‬ﺍﻫ‪‬ﻢ‪ ‬ﺟ‪‬ﻬ‪‬ﻨ‪‬ﻢ‪ ‬‬
‫ﻓﹶﺄﹸ ‪‬‬

‫ﻭﻟ‪‬ﻴ‪‬ﺎﺀ‬
‫ﻌﻀ‪‬ﻬ‪‬ﻢ‪ ‬ﺃﹶ ‪‬‬
‫ﻭﻟﹶـ‪‬ﺌﻚ‪ ‬ﺑ ‪‬‬
‫ﻭ‪‬ﻧﺼ‪‬ﺮ‪‬ﻭﺍﹾ ﺃﹸ ‪‬‬
‫ﻔﺴِﻬﹺﻢ‪ ‬ﻓ‪‬ﻲ ﺳ‪‬ﺒﹺﻴﻞﹺ ﺍﻟ ﹼﻠﻪ‪ ‬ﻭ‪‬ﺍﻟﱠﺬ‪‬ﻳﻦ‪ ‬ﺁﻭ‪‬ﻭﺍﹾ ‪‬‬
‫ﻭﺃﹶﻧ ﹸ‬
‫ﻭﺟ‪‬ﺎﻫ‪‬ﺪ‪‬ﻭﺍﹾ ﺑﹺﹶﺄﻣ‪‬ﻮ‪‬ﺍﻟ‪‬ﻬﹺﻢ‪ ‬‬
‫‪‬‬

‫ﻭﹺﺇﻥ‪‬‬
‫ﺷﻲ‪‬ﺀٍ ﺣ‪‬ﺘ‪‬ﻰ ﻳ‪‬ﻬ‪‬ﺎﺟﹺﺮ‪‬ﻭﺍﹾ ‪‬‬
‫ﻻﻳ‪‬ﺘ‪‬ﻬﹺﻢ ﻣ‪‬ﻦ ‪‬‬
‫ﻭ ﹶ‬
‫ﻌﺾﹴ ﻭ‪‬ﺍﻟﱠﺬ‪‬ﻳﻦ‪ ‬ﺁﻣ‪‬ﻨ‪‬ﻮﺍﹾ ﻭ‪‬ﻟﹶﻢ‪ ‬ﻳ‪‬ﻬ‪‬ﺎﺟﹺﺮ‪‬ﻭﺍﹾ ﻣ‪‬ﺎ ﹶﻟﻜﹸﻢ ﻣ‪‬ﻦ ‪‬‬
‫‪‬ﺑ ‪‬‬

‫ﻭﺑ‪‬ﻴ‪‬ﻨ‪‬ﻬ‪‬ﻢ ﻣ‪‬ﻴﺜﹶﺎﻕ‪ ‬ﻭ‪‬ﺍﻟﻠﹼﻪ‪ ‬ﹺﺑﻤ‪‬ﺎ ‪‬ﺗﻌ‪‬ﻤ‪‬ﻠﹸﻮﻥﹶ‬

‫ﻋﻠﹶﻰ ﻗﹶﻮ‪‬ﻡﹴ ﺑ‪‬ﻴ‪‬ﻨﻜﹸﻢ‪ ‬‬
‫ﺍﺳ‪‬ﺘ‪‬ﻨﺼ‪‬ﺮ‪‬ﻭﻛﹸﻢ‪ ‬ﻓ‪‬ﻲ ﺍﻟﺪ‪‬ﻳﻦﹺ ﹶﻓﻌ‪‬ﻠﹶ ‪‬ﻴﻜﹸﻢ‪ ‬ﺍﻟﻨ‪‬ﺼ‪‬ﺮ‪ ‬ﺇﹺﻻﱠ ‪‬‬

‫ﺼﲑ‪]{‬ﺍﻷﻧﻔﺎﻝ‪.[٧٢:‬‬
‫‪‬ﺑ ‪‬‬

‫ﺍﻟﺜﺎﱐ‪:‬ﻣﻦ ﱂ ﻳﺴﺘﻄﻊ ﻣﻔﺎﺭﻗﺘﻪ ﻟﻌﺪﻡ ﻗﺪﺭﺗﻪ ﻋﻠﻰ ﺫﻟﻚ ﺇﻣﺎ ﻟﻌﺪﻡ ﻭﺟﻮﺩ ﺩﺍﺭ ﺇﺳﻼﻡ ﻛﻤﺎ‬

‫ﻫﻮ ﺍﳊﺎﻝ ﺍﻟﻴﻮﻡ ﺃﻭ ﻟﻌﺪﻡ ﻗﺪﺭﺗﻪ ﻋﻠﻰ ﺍﳋﺮﻭﺝ ﻟﻌﺪﻡ ﻣﻦ ﻳﺪﻟﻪ ﻋﻠﻰ ﺍﻟﻄﺮﻳﻖ ﺃﻭ ﻛﺎﻥ ﻣﻦ‬

‫ﻭ‪‬ﺍﻟ‪‬ﻨﺴ‪‬ﺎﺀ‬ ‫ﺮﺟ‪‬ﺎﻝﹺ‬
‫ﺍﻟ ‪‬‬ ‫ﻣﻦ‪‬‬
‫‪‬‬ ‫ﻌﻔ‪‬ﲔ‪‬‬
‫ﻀ‪‬‬
‫ﻤﺴ‪‬ﺘ ‪‬‬
‫ﺍ ﹾﻟ ‪‬‬ ‫ﺣﻴﻠﺔ}ﺇﹺﻻﱠ‬ ‫ﻳﺴﺘﻄﻴﻌﻮﻥ‬ ‫ﺍﻟﺬﻱ ﻻ‬ ‫ﻭﺍﻟﺼﺒﻴﺎﻥ‬ ‫ﺍﻟﻨﺴﺎﺀ‬

‫ﻋﺴ‪‬ﻰ ﺍﻟ ﹼﻠﻪ‪ ‬ﺃﹶﻥ‬

‫ﻭﻟﹶـ‪‬ﺌﻚ‪ ‬‬
‫ﻭﻻﹶ ﻳ‪‬ﻬ‪‬ﺘ‪‬ﺪ‪‬ﻭﻥﹶ ﺳ‪‬ﺒﹺﻴﻼﹰ{]ﺍﻟﻨﺴﺎﺀ‪}[٩٨:‬ﻓﹶﺄﹸ ‪‬‬
‫ﻮﻟﹾﺪ‪‬ﺍﻥ‪ ‬ﻻﹶ ‪‬ﻳﺴ‪‬ﺘﻄ‪‬ﻴﻌ‪‬ﻮﻥﹶ ﺣ‪‬ﻴ ﹶﻠﺔﹰ ‪‬‬
‫ﻭ‪‬ﺍﻟﹾ ﹺ‬

‫ﻏﻔﹸﻮﺭﺍﹰ{]ﺍﻟﻨﺴﺎﺀ‪[٩٩:‬‬
‫ﻮﺍﹰ ﹶ‬
‫ﻋﻔﹸ ‪‬‬
‫ﻭﻛﹶﺎﻥﹶ ﺍﻟﻠﹼﻪ‪ ‬‬
‫ﻢ ‪‬‬
‫ﻌﻔﹸﻮ‪ ‬ﻋ‪‬ﻨ‪‬ﻬ‪ ‬‬
‫‪‬ﻳ ‪‬‬

‫ﺍﻟﺜﺎﻟﺚ‪:‬ﺍﺳﺘﺜﻨﺎﻩ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻭﻫﻮ ﻣﻦ ﻛﺎﻥ ﻣﻈﻬﺮﺍ ﻟﺪﻳﻨﻪ ﰲ ﺩﺍﺭ ﺍﻟﻄﺎﻏﻮﺕ ﻭﻳﺼﺪﻉ‬

‫ﺑﺎﳊﻖ ﻭﻳﻈﻬﺮﻩ ﻭﻳﻌﺎﺩﻳﻪ ﺍﻟﻄﺎﻏﻮﺕ ﻇﺎﻫﺮﺍ ﻭﺑﺎﻃﻨﺎ ﻓﻘﺎﻟﻮﺍ ﺑﺄﻥ ﻣﺜﻞ ﻫﺬﺍ ﻻ ﲡﺐ ﻋﻠﻴﻪ ﺍﳍﺠﺮﺓ‬

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‫‪www.ansarattawhed.com‬‬ ‫ﺃﻧﺼﺎﺭ ﺍﻟﺘﻮﺣﻴﺪ‬
 ‫ﺍﻟﱪﺍﺀﺓ ﻣﻦ ﺍﻟﻄﻮﺍﻏﻴﺖ‬

‫ﻣﻦ ﺩﺍﺭ ﺍﻟﻄﺎﻏﻮﺕ ﺇﱃ ﺩﺍﺭ ﺍﻹﺳﻼﻡ ﻭﺇﳕﺎ ﺗﺴﺘﺤﺐ ﻋﻠﻴﻪ ﺍﳍﺠﺮﺓ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺪ‬

‫ﺍﻟﺮﲪﻦ ﺃﺑﺎ ﺑﻄﲔ‪ ،‬ﺭﲪﻪ ﺍﷲ‪):‬ﻭﻣﺎ ﺫﻛﺮﺕ ﻣﻦ ﺣﺎﻝ ﻣﻦ ﻳﻜﻮﻥ ﺑﲔ ﻇﻬﺮﺍﱐ ﺍﳌﺸﺮﻛﲔ‪ ،‬ﻓﺈﻥ‬

‫ﻛﺎﻥ ﻳﻘﺪﺭ ﻋﻠﻰ ﺇﻇﻬﺎﺭ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﲝﻴﺚ ﻳﻈﻬﺮ ﳍﻢ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﺍﻟﺸﺮﻛﻴﺔ‪ ،‬ﺍﻟﱵ‬

‫ﺗﻔﻌﻞ ﻋﻨﺪ ﺍﻟﻘﺒﻮﺭ ﻭﻏﲑﻫﺎ‪ ،‬ﺑﺎﻃﻞ ﻭﺿﻼﻟﺔ‪ ،‬ﻭﺃﻧﺎ ﺑﺮﻱﺀ ﻣﻨﻪ ﻭﳑﻦ ﻳﻔﻌﻠﻪ‪ ،‬ﻓﻤﺜﻞ ﻫﺬﺍ ﻻ ﲡﺐ‬

‫ﻋﻠﻴﻪ ﺍﳍﺠﺮﺓ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻻ ﻳﻘﺪﺭ ﻋﻠﻰ ﺇﻇﻬﺎﺭ ﺫﻟﻚ‪ ،‬ﻣﻊ ﺍﻋﺘﻘﺎﺩ ﺑﻄﻼﻧﻪ‪ ،‬ﻭﺃﻧﻪ ﺍﻟﺸﺮﻙ ﺍﻟﻌﻈﻴﻢ‪،‬‬

‫ﻓﻬﺬﺍ ﺗﺮﻙ ﻭﺍﺟﺒﺎﹰ ﻋﻠﻴﻪ‪ ،‬ﻭﻻ ﻳﻜﻔﺮ ﺑﺬﻟﻚ‪. (.‬‬

‫ﻭﻗﺎﻝ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻠﻄﻴﻒ ﺁﻝ ﺍﻟﺸﻴﺦ )ﻷﻥ ﻫﺬﺍ ﺫﻧﺐ ﻗﺪ ﺗﻘﺮﺭ ﺃﻧﻪ ﻣﻦ ﺍﻟﻜﺒﺎﺋﺮ‪،‬‬

‫ﺍﳌﺘﻮﻋﺪ ﺻﺎﺣﺒﻬﺎ ﺑﺎﻟﻮﻋﻴﺪ ﺍﻟﺸﺪﻳﺪ ﺑﻨﺺ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺇﲨﺎﻉ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﺇﻻ ﳌﻦ ﺃﻇﻬﺮ ﺩﻳﻨﻪ‪،‬‬

‫ﻭﻫﻮ ﺍﻟﻌﺎﺭﻑ ﺑﻪ‪ ،‬ﺍﻟﻘﺎﺩﺭ ﻋﻠﻰ ﺍﻻﺳﺘﺪﻻﻝ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺇﻇﻬﺎﺭﻩ‪ ،‬ﻓﺈﻧﻪ ﻣﺴﺘﺜﲎ ﻣﻦ ﺍﻟﻌﻤﻮﻡ‪،‬‬

‫ﻭﺃﻣﺎ ﻏﲑﻩ ﻓﺎﻵﻳﺔ ﺗﺘﻨﺎﻭﻟﻪ ﺑﻨﺼﻬﺎ‪ ،‬ﻷﻥ ﺍﻹﻗﺎﻣﺔ ﺗﺼﺪﻕ ﻋﻠﻰ ﺍﻟﻘﻠﻴﻞ ﻭﺍﻟﻜﺜﲑ؛( ‪.‬‬

‫ﻓﻤﺴﺄﻟﺔ ﺇﻗﺎﻣﺔ ﺍﳌﺴﻠﻢ ﰲ ﺩﺍﺭ ﺍﻟﻜﻔﺮ ﻣﻊ ﻗﺪﺭﺗﻪ ﻋﻠﻰ ﺍﳋﺮﻭﺝ ﺇﱃ ﺩﺍﺭ ﺍﻹﺳﻼﻡ ﻭﻛﺎﻥ‬

‫ﻗﺎﺩﺭﺍ ﻋﻠﻰ ﺇﻇﻬﺎﺭ ﺩﻳﻨﻪ ﰲ ﺩﺍﺭ ﺍﻟﻜﻔﺮ ﻣﺴﺄﻟﺔ ﳐﺘﻠﻒ ﻓﻴﻬﺎ ﺑﲔ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻓﺒﻌﻀﻬﻢ ﻳﺮﻯ ﻋﺪﻡ‬

‫ﺝ ﺍﺯ ﺑﻘﺎﺀﻩ ﰲ ﺩﺍﺭ ﺍﻟﻜﻔﺮ ﻟﻌﻤﻮﻡ ﺍﻷﺩﻟﺔ ﺍﳌﻮﺟﺒﺔ ﻟﻠﺨﺮﻭﺝ ﻣﻦ ﺩﺍﺭ ﺍﻟﻜﻔﺮ ﺇﱃ ﺩﺍﺭ ﺍﻹﺳﻼﻡ‬

‫ﻭﺃﻧﻪ ﻟﻴﺲ ﳍﺬﻩ ﺍﻷﺩﻟﺔ ﳐﺼﺺ ﻭﺑﻌﻀﻬﻢ ﻳﺮﻯ ﺟﻮﺍﺯ ﺑﻘﺎﺀﻩ ﻋﻦ ﻛﺎﻥ ﻣﻈﻬﺮﺍ ﻟﺪﻳﻨﻪ ﻣﻊ‬

‫ﺍﺳﺘﺤﺒﺎﺏ ﺧﺮﻭﺟﻪ ﻣﻦ ﺩﺍﺭ ﺍﻟﻜﻔﺮ ‪.‬‬

‫ﺃﻣﺎ ﺑﻘﺎﺀ ﻣﻦ ﻛﺎﻥ ﻣﺴﺘﻀﻌﻔﺎ ﰲ ﺩﺍﺭ ﺍﻟﻜﻔﺮ ﻣﻊ ﻗﺪﺭﺗﻪ ﻋﻠﻰ ﺍﳋﺮﻭﺝ ﻣﻦ ﺩﺍﺭ ﺍﻟﻜﻔﺮ ﻓﻬﺬﻩ‬

‫ﳎﻤﻊ ﻋﻠﻰ ﺣﺮﻣﺘﻬﺎ ‪.‬‬

‫ﻭﻛﺬﻟﻚ ﳎﻤﻊ ﻋﻠﻰ ﻋﺬﺭ ﻣﻦ ﺃﻗﺎﻡ ﰲ ﺩﺍﺭ ﺍﻟﻜﻔﺮ ﻭﻛﺎﻥ ﻣﺴﺘﻀﻌﻔﺎ ﻭﻻ ﻳﺴﺘﻄﻴﻊ ﺣﻴﻠﺔ‬

‫ﻭﻻ ﳚﺪ ﻣﻦ ﻳﺪﻟﻪ ﻋﻠﻰ ﺍﻟﻄﺮﻳﻖ ‪.‬‬

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 ‫ﺍﻟﱪﺍﺀﺓ ﻣﻦ ﺍﻟﻄﻮﺍﻏﻴﺖ‬

‫ﻭﻛﻞ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ﻣﺸﺮﻭﻃﺔ ﺑﺘﺤﻘﻖ ﺃﺻﻞ ﺍﻟﻜﻔﺮ ﺑﺎﻟﻄﺎﻏﻮﺕ ﻭﻫﻮ ﺍﻋﺘﻘﺎﺩ ﺑﻄﻼﻥ ﻋﺒﺎﺩﺓ‬

‫ﺍﻟﻄﺎﻏﻮﺕ ﻭﺑﻐﻀﻪ ﻭﺇﻇﻬﺎﺭ ﻋﺪﺍﻭﺗﻪ ﺣﺴﺐ ﺍﻟﻘﺪﺭﺓ ﻭﺍﳌﻜﻨﺔ ﻭﻣﻔﺎﺭﻗﺘﻪ ﻭﻗﺘﺎﻟﻪ ﻣﱴ ﻣﺎ ﺍﺳﺘﻄﺎﻉ‬

‫ﻓﻤﻦ ﺃﻇﻬﺮ ﺍﻟﺪﺧﻮﻝ ﰲ ﺩﻳﻦ ﺍﻟﻄﺎﻏﻮﺕ ﺑﺄﻥ ﻋﺒﺪﻩ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﺗﻌﺎﱃ ﺃﻭ ﻧﺼﺮﻩ ﻭﺃﻋﺎﻧﻪ ﻋﻠﻰ‬

‫ﻛﻔﺮﻩ ﺃﻭ ﻭﻗﻒ ﻣﻌﻪ ﺿﺪ ﺍﳌﻮﺣﺪﻳﻦ ﻓﻬﺬﺍ ﻛﺎﻓﺮ ﱂ ﳛﻘﻖ ﺃﺻﻞ ﺍﻟﺪﻳﻦ ‪.‬‬

‫ﻭﻫﻨﺎ ﻣﺴﺄﻟﺔ ﺃﺧﺮﻯ ﻣﺘﻌﻠﻘﺔ ﰲ ﻫﺬﺍ ﺍﻷﺻﻞ ﻭﻫﻲ ﺍﻟﺘﻔﺮﻳﻖ ﺑﲔ ﺇﻇﻬﺎﺭ ﺍﻟﻌﺪﺍﻭﺓ ﻭﺍﻟﱪﺍﺀﺓ‬

‫ﻣﻦ ﺍﻟﻄﺎﻏﻮﺕ ﻭﻣﻦ ﺃﻭﻟﻴﺎﺅﻩ ﻭﺑﲔ ﻛﺘﻤﻬﺎ ﻭﺍﳌﺮﺍﺩ ﻫﻨﺎ ﺇﻇﻬﺎﺭ ﺍﳌﻔﺎﺭﻗﺔ ﺑﺎﻟﻠﺴﺎﻥ ﻭﺗﻜﻠﻤﻨﺎ ﻗﺒﻞ‬

‫ﻗﻠﻴﻞ ﻋﻦ ﲢﻘﻴﻖ ﺍﻟﱪﺍﺀﺓ ﺑﺎﻷﺑﺪﺍﻥ ﺃﻗﻮﻝ ﻣﱴ ﻣﺎ ﲢﻘﻖ ﺃﺻﻞ ﺍﻟﺪﻳﻦ ﺍﻟﺬﻱ ﺫﻛﺮﻧﺎﻩ ﻭﻫﻮ ﺍﻋﺘﻘﺎﺩ‬

‫ﺑﻄﻼﻥ ﻋﺒﺎﺩﺓ ﺍﻟﻄﺎﻏﻮﺕ ﻭﺑﻐﻀﻪ ﻭﺟﺐ ﻋﻠﻰ ﺍﳌﺴﻠﻢ ﺇﻇﻬﺎﺭ ﺍﻟﱪﺍﺀﺓ ﻣﻦ ﺍﻟﻄﺎﻏﻮﺕ ﺑﺎﻟﻠﺴﺎﻥ‬

‫ﺑﻌﺪ ﲢﻘﻘﻬﺎ ﺑﺎﳉﻨﺎﻥ ﻓﻤﻦ ﻛﺎﻥ ﻗﺎﺩﺭﺍ ﻋﻠﻰ ﺇﻇﻬﺎﺭ ﻋﺪﺍﻭﺓ ﺍﻟﻄﺎﻏﻮﺕ ﻭﺍﻟﱪﺍﺀﺓ ﻣﻨﻪ ﺑﻠﺴﺎﻧﻪ ﰒ ﱂ‬

‫ﻳﻔﻌﻞ ﺫﻟﻚ ﻓﻬﻮ ﺁﰒ ﻭﺃﻣﺎ ﻣﻦ ﱂ ﻳﻘﺪﺭ ﻋﻠﻰ ﺫﻟﻚ ﻭﱂ ﻳﻘﺪﺭ ﻋﻠﻰ ﺍﳍﺠﺮﺓ ﺑﺒﺪﻧﻪ ﻋﻦ ﺩﺍﺭ‬

‫ﺰﻝﹶ‬
‫ﺍﻟﻄﺎﻏﻮﺕ ﻛﺤﺎﻝ ﺍﳌﺴﺘﻀﻌﻔﲔ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ﻓﻬﺆﻻﺀ ﻣﻦ ﺃﻫﻞ ﺍﻷﻋﺬﺍﺭ ﻗﺎﻝ ﺗﻌﺎﱃ}ﻭ‪‬ﻗﹶﺪ‪ ‬ﻧ‪ ‬‬

‫ﻘﻌ‪‬ﺪ‪‬ﻭﺍﹾ ﻣ‪‬ﻌ‪‬ﻬ‪‬ﻢ‪ ‬ﺣ‪‬ﺘ‪‬ﻰ‬

‫ﻼ ‪‬ﺗ ﹾ‬
‫ﻭ‪‬ﻳﺴ‪‬ﺘ‪‬ﻬ‪‬ﺰ‪‬ﹸﺃ ﺑﹺﻬ‪‬ﺎ ﻓﹶ ﹶ‬
‫ﺮ ﺑﹺﻬ‪‬ﺎ ‪‬‬
‫ﻜﻔﹶ ‪‬‬
‫ﻪ ‪‬ﻳ ﹶ‬
‫ﻢ ﺁﻳ‪‬ﺎﺕ‪ ‬ﺍﻟﻠﹼ ‪‬‬
‫ﻤﻌ‪‬ﺘ‪ ‬‬
‫ﻥ ﺇﹺﺫﹶﺍ ﺳ‪ ‬‬
‫ﺏ ﺃﹶ ﹾ‬
‫ﻋ‪‬ﻠﹶ ‪‬ﻴﻜﹸﻢ‪ ‬ﻓ‪‬ﻲ ﺍﹾﻟﻜ‪‬ﺘ‪‬ﺎ ﹺ‬

‫ﻣﻊ‪ ‬ﺍ ﹾﻟﻤ‪‬ﻨ‪‬ﺎ ‪‬ﻓﻘ‪‬ﲔ‪ ‬ﻭ‪‬ﺍﹾﻟﻜﹶﺎﻓ‪‬ﺮﹺﻳﻦ‪ ‬ﻓ‪‬ﻲ ﺟ‪‬ﻬ‪‬ﻨ‪‬ﻢ‪‬‬

‫ﺮﻩ‪ ‬ﹺﺇ‪‬ﻧﻜﹸﻢ‪ ‬ﺇﹺﺫﺍﹰ ﻣ‪‬ﺜﹾﻠﹸﻬ‪‬ﻢ‪ ‬ﹺﺇﻥﱠ ﺍﻟﻠﹼﻪ‪ ‬ﺟ‪‬ﺎ ‪‬‬
‫‪‬ﻳﺨ‪‬ﻮﺿ‪‬ﻮﺍﹾ ﻓ‪‬ﻲ ﺣ‪‬ﺪ‪‬ﻳﺚ‪ ‬ﻏﹶﻴ‪ ‬ﹺ‬

‫ﺟﻤ‪‬ﻴﻌﺎﹰ{]ﺍﻟﻨﺴﺎﺀ‪[١٤٠:‬‬
‫‪‬‬

‫ﻓﺤﻜﻢ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﻣﻦ ﱂ ﻳﻨﻜﺮ ﺍﻟﻜﻔﺮ ﻭﻳﺘﱪﺃ ﻣﻨﻪ ﻭﺟﻠﺲ ﻣﻌﻬﻢ ﺃﻧﻪ ﻛﺎﻓﺮ ﻣﺜﻠﻬﻢ ‪.‬‬

‫ﻄﻊ‪ ‬ﻓﹶﹺﺒﻘﹶﻠﹾﹺﺒﻪ‪‬‬
‫ﻄﻊ‪ ‬ﻓﹶﺒﹺ ‪‬ﻠﺴ‪‬ﺎﹺﻧﻪ‪ ‬ﻓﹶﹺﺈﻥﹾ ﻟﹶﻢ‪ ‬ﻳﺴ‪‬ﺘ ‪‬‬
‫ﺪﻩ‪ ‬ﻓﹶﹺﺈﻥﹾ ﻟﹶﻢ‪ ‬ﻳﺴ‪‬ﺘ ‪‬‬
‫ﺮﻩ‪ ‬ﺑﹺﻴ‪ ‬‬
‫ﺭﺃﹶﻯ ﻣ‪ ‬ﻨﻜﹸﻢ‪ ‬ﻣ‪ ‬ﻨﻜﹶﺮ‪‬ﺍ ﹶﻓﻠﹾ‪‬ﻴﻐ‪‬ﻴ‪ ‬‬
‫ﻣﻦ‪ ‬‬
‫» ‪‬‬

‫ﻹﳝ‪‬ﺎﻥ‪.« ‬‬
‫ﻒ ﺍ ِ‬
‫ﺿﻌ‪ ‬‬
‫ﻚ ﺃﹶ ‪‬‬
‫ﺫ‪‬ﻟ ‪‬‬
‫ﻭ‪ ‬ﹶ‬

‫ﻣﻦ‪ ‬ﻧ‪‬ﺒﹺﻰ‪‬‬
‫ﺭﺳ‪‬ﻮﻝﹶ ﺍﻟ ﱠﻠﻪ‪- ‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻗﹶﺎﻝﹶ » ﻣ‪‬ﺎ ‪‬‬
‫ﺴﻌ‪‬ﻮﺩ‪ ‬ﹶﺃﻥﱠ ‪‬‬
‫ﻣ ‪‬‬
‫ﻋﻦ‪ ‬ﻋ‪‬ﺒ‪‬ﺪ‪ ‬ﺍﻟ ﱠﻠﻪ‪ ‬ﺑﻦﹺ ‪‬‬
‫‪‬‬

‫ﻭ‪‬ﻳﻘﹾﺘ‪‬ﺪ‪‬ﻭﻥﹶ‬
‫ﺻﺤ‪‬ﺎﺏ‪ ‬ﻳ‪ ‬ﹾﺄﺧ‪‬ﺬﹸﻭﻥﹶ ﹺﺑﺴ‪‬ﻨ‪‬ﺘﻪ‪ ‬‬
‫ﻭﺃﹶ ‪‬‬
‫ﻣﻦ‪ ‬ﹸﺃﻣ‪‬ﺘﻪ‪ ‬ﺣ‪‬ﻮ‪‬ﺍﺭﹺﻳ‪‬ﻮﻥﹶ ‪‬‬
‫ﻣﺔ‪ ‬ﻗﹶ ‪‬ﺒﻠ‪‬ﻰ ﹺﺇﻻﱠ ﻛﹶﺎﻥﹶ ﹶﻟﻪ‪ ‬‬
‫‪‬ﺑﻌ‪‬ﹶﺜﻪ‪ ‬ﺍﻟ ﱠﻠﻪ‪ ‬ﻓ‪‬ﻰ ﹸﺃ ‪‬‬

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‫‪www.ansarattawhed.com‬‬ ‫ﺃﻧﺼﺎﺭ ﺍﻟﺘﻮﺣﻴﺪ‬
 ‫ﺍﻟﱪﺍﺀﺓ ﻣﻦ ﺍﻟﻄﻮﺍﻏﻴﺖ‬

‫ﺆﻣ‪‬ﺮ‪‬ﻭﻥﹶ ﻓﹶﻤ‪‬ﻦ‪‬‬
‫ﻌﻠﹸﻮﻥﹶ ﻣ‪‬ﺎ ﻻﹶ ﻳ‪ ‬‬
‫ﻭ‪‬ﻳﻔﹾ ‪‬‬
‫ﻌﻠﹸﻮﻥﹶ ‪‬‬
‫ﻔ‪‬‬
‫ﻣﻦ‪ ‬ﺑﻌ‪‬ﺪ‪‬ﻫ‪‬ﻢ‪ ‬ﺧ‪‬ﻠﹸﻮﻑ‪ ‬ﻳﻘﹸﻮﻟﹸﻮﻥﹶ ﻣ‪‬ﺎ ﻻﹶ ‪‬ﻳ ﹾ‬
‫ﺮﻩ‪ ‬ﺛﹸﻢ‪ ‬ﹺﺇﻧ‪‬ﻬ‪‬ﺎ ‪‬ﺗﺨ‪‬ﻠﹸﻒ‪ ‬‬
‫ﺑﹺﹶﺄﻣ‪ ‬ﹺ‬

‫ﺆﻣ‪‬ﻦ‪‬‬
‫ﻘﻠﹾﹺﺒﻪ‪ ‬ﻓﹶﻬ‪‬ﻮ‪ ‬ﻣ‪ ‬‬
‫ﻣﻦ‪ ‬ﺟ‪‬ﺎﻫ‪‬ﺪ‪‬ﻫ‪‬ﻢ‪ ‬ﹺﺑ ﹶ‬
‫ﻭ‪‬‬
‫ﻣﻦ‪ ‬‬
‫ﺆ‪‬‬‫ﻣﻦ‪ ‬ﺟ‪‬ﺎﻫ‪‬ﺪ‪‬ﻫ‪‬ﻢ‪ ‬ﺑﹺ ‪‬ﻠﺴ‪‬ﺎﹺﻧﻪ‪ ‬ﻓﹶﻬ‪‬ﻮ‪ ‬ﻣ‪ ‬‬
‫ﻭ‪‬‬‫ﻣﻦ‪ ‬‬
‫ﺆ‪‬‬‫ﺪﻩ‪ ‬ﻓﹶﻬ‪‬ﻮ‪ ‬ﻣ‪ ‬‬
‫ﺟ‪‬ﺎﻫ‪‬ﺪ‪‬ﻫ‪‬ﻢ‪ ‬ﺑﹺﻴ‪ ‬‬

‫ﺩﻝﹴ «‪.‬‬
‫ﻹﳝ‪‬ﺎﻥ‪ ‬ﺣ‪‬ﺒﺔﹸ ﺧ‪‬ﺮ‪ ‬‬
‫ﻦ ﺍ ِ‬
‫ﻣ ‪‬‬
‫ﺫ‪‬ﻟﻚ‪ ‬‬
‫ﺀ ﹶ‬
‫ﻭﺭ‪‬ﺍ َ‬
‫ﺲ ‪‬‬
‫ﻭﻟﹶ ‪‬ﻴ ‪‬‬
‫‪‬‬

‫ﻓﺈﺫﺍ ﺍﻧﺘﻔﺖ ﺍ‪‬ﺎﻫﺪﺓ ﻣﻦ ﺍﻟﻘﻠﺐ ﺍﻧﺘﻔﻰ ﺍﻹﳝﺎﻥ ﻓﺈﻥ ﺃﺻﻞ ﺍﻹﳝﺎﻥ ﺑﻐﺾ ﺍﻟﻜﻔﺮ ﻭﻋﺪﺍﻭﺗﻪ‬

‫ﰲ ﺍﻟﻘﻠﺐ ﻭﻫﺬﺍ ﺍﻟﺒﻐﺾ ﻳﺒﲎ ﻋﻠﻰ ﺍﻋﺘﻘﺎﺩ ﺑﻄﻼﻥ ﻫﺬﺍ ﺍﳌﻨﻜﺮ ﻓﻤﱴ ﻣﺎ ﺍﻧﺘﻔﻰ ﺃﺣﺪﳘﺎ ﺃﻭ‬

‫ﻛﻠﻴﻬﻤﺎ ﺍﻧﺘﻔﻰ ﺍﻹﳝﺎﻥ ﻓﻤﱴ ﻣﺎ ﺍﻧﺘﻔﻰ ﺍﻋﺘﻘﺎﺩ ﺑﻄﻼﻥ ﻋﺒﺎﺩﺓ ﺍﻟﻄﺎﻏﻮﺕ ﻣﻦ ﺍﻟﻘﻠﺐ ﺍﻧﺘﻔﻰ ﺃﺻﻞ‬

‫ﺍﻟﺪﻳﻦ ﻭﻣﱴ ﻣﺎ ﺍﻧﺘﻔﻰ ﺑﻐﺾ ﺍﻟﻄﺎﻏﻮﺕ ﻣﻦ ﺍﻟﻘﻠﺐ ﺍﻧﺘﻔﻰ ﺍﻹﳝﺎﻥ ﻓﻤﻦ ﱂ ﻳﺴﺘﻄﻊ ﺃﻥ ﳚﺎﻫﺪ‬

‫ﺍﻟﻄﺎﻏﻮﺕ ﺑﻴﺪﻩ ﻭﺟﺐ ﻋﻠﻴﻪ ﺑﻠﺴﺎﻧﻪ ﻭﻣﻦ ﱂ ﻳﺴﺘﻄﻊ ﺑﻠﺴﺎﻧﻪ ﻭﺟﺐ ﻋﻠﻴﻪ ﺑﻘﻠﺒﻪ ﻭﻣﻦ ﺗﺮﻙ‬

‫ﺍ‪‬ﺎﻫﺪﺓ ﺑﺎﻟﻘﻠﺐ ﺗﺮﻙ ﺍﻹﺳﻼﻡ ﻣﻦ ﺃﺻﻠﻪ ‪.‬‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻠﻄﻴﻒ ﺁﻝ ﺍﻟﺸﻴﺦ )ﻭﻣﺴﺄﻟﺔ ﺇﻇﻬﺎﺭ ﺍﻟﻌﺪﺍﻭﺓ ﻏﲑ ﻣﺴﺄﻟﺔ ﻭﺟﻮﺩ ﺍﻟﻌﺪﺍﻭﺓ‪.‬‬

‫ﻓﺎﻷﻭﻝ‪:‬ﻳﻌﺬﺭ ﺑﻪ ﻣﻊ ﺍﻟﻌﺠﺰ ﻭﺍﳋﻮﻑ‪ ،‬ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ‪}:‬ﺇﹺﻟﱠﺎ ﹶﺃﻥﹾ ﺗ‪‬ﺘﻘﹸﻮﺍ ﻣ‪‬ﻨ‪‬ﻬ‪‬ﻢ‪ ‬ﺗﻘﹶﺎﺓﹰ{]ﺁﻝ ﻋﻤﺮﺍﻥ‪.[٢٨:‬‬

‫ﻭﺍﻟﺜﺎﱐ‪:‬ﻻ ﺑﺪ ﻣﻨﻪ‪ ،‬ﻷﻧﻪ ﻳﺪﺧﻞ ﰲ ﺍﻟﻜﻔﺮ ﺑﺎﻟﻄﺎﻏﻮﺕ‪ ،‬ﻭﺑﻴﻨﻪ ﻭﺑﲔ ﺣﺐ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺗﻼﺯﻡ‬

‫ﻛﻠﻲ‪ ،‬ﻻ ﻳﻨﻔﻚ ﻋﻨﻪ ﺍﳌﺆﻣﻦ؛ ﻓﻤﻦ ﻋﺼﻰ ﺍﷲ ﺑﺘﺮﻙ ﺇﻇﻬﺎﺭ ﺍﻟﻌﺪﺍﻭﺓ‪ ،‬ﻓﻬﻮ ﻋﺎﺹ ﷲ‪ .‬ﻓﺈﺫﺍ ﻛﺎﻥ‬

‫ﺃﺻﻞ ﺍﻟﻌﺪﺍﻭﺓ ﰲ ﻗﻠﺒﻪ‪ ،‬ﻓﻠﻪ ﺣﻜﻢ ﺃﻣﺜﺎﻟﻪ ﻣﻦ ﺍﻟﻌﺼﺎﺓ‪ ،‬ﻓﺈﺫﺍ ﺍﻧﻀﺎﻑ ﺇﱃ ﺫﻟﻚ ﺗﺮﻙ ﺍﳍﺠﺮﺓ‪،‬‬

‫ﻔﺴِﻬﹺﻢ‪] {‬ﺍﻟﻨﺴﺎﺀ‪ ،[٩٧:‬ﻟﻜﻨﻪ‬

‫ﻮﻓﱠﺎﻫ‪‬ﻢ‪ ‬ﺍ ﹾﻟﻤ‪‬ﻼ‪‬ﺋﻜﹶﺔﹸ ﻇﹶﺎ‪‬ﻟﻤ‪‬ﻲ ﹶﺃ‪‬ﻧ ﹸ‬
‫ﻓﻠﻪ ﻧﺼﻴﺐ ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪}:‬ﹺﺇﻥﱠ ﺍﻟﱠﺬ‪‬ﻳﻦ‪ ‬ﺗ‪ ‬‬

‫ﻻ ﻳﻜﻔﺮ‪ ،‬ﻷﻥ ﺍﻵﻳﺔ ﻓﻴﻬﺎ ﺍﻟﻮﻋﻴﺪ ﻻ ﺍﻟﺘﻜﻔﲑ‪ .‬ﻭﺃﻣﺎ ﺍﻟﺜﺎﱐ‪ ،‬ﺍﻟﺬﻱ ﻻ ﻳﻮﺟﺪ ﰲ ﻗﻠﺒﻪ ﺷﻲﺀ ﻣﻦ‬

‫ﺍﻟﻌﺪﺍﻭﺓ‪ ،‬ﻓﻴﺼﺪﻕ ﻋﻠﻴﻪ ﻗﻮﻝ ﺍﻟﺴﺎﺋﻞ‪:‬ﱂ ﻳﻌﺎﺩ ﺍﳌﺸﺮﻛﲔ; ﻓﻬﺬﺍ ﻫﻮ ﺍﻷﻣﺮ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻭﺍﻟﺬﻧﺐ‬

‫ﺍﳉﺴﻴﻢ‪ ،‬ﻭﺃﻱ ﺧﲑ ﻳﺒﻘﻰ ﻣﻊ ﻋﺪﻡ ﻋﺪﺍﻭﺓ ﺍﳌﺸﺮﻛﲔ؟(‪.‬‬

‫ﺭﺳ‪‬ﻮﻻﹰ‬
‫ﻣﺔ‪ ‬‬
‫ﻭﻟﹶﻘﹶﺪ‪ ‬ﺑﻌ‪‬ﺜﹾﻨ‪‬ﺎ ﻓ‪‬ﻲ ﻛﹸﻞﱢ ﹸﺃ ‪‬‬
‫ﻭﻣﻦ ﻣﻌﺎﱐ ﺍﻟﱪﺍﺀﺓ ﻣﻦ ﺍﻟﻄﺎﻏﻮﺕ ﳎﺎﻧﺒﺘﻪ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ} ‪‬‬

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‫ﻘﺖ‪ ‬ﻋ‪‬ﻠﹶ ‪‬ﻴﻪ‪ ‬ﺍﻟﻀ‪‬ﻼﹶﻟﺔﹸ‬

‫ﺣﱠ‬
‫ﻣﻦ‪ ‬‬
‫ﻭﻣ‪‬ﻨ‪‬ﻬ‪‬ﻢ ‪‬‬
‫ﻣﻦ‪ ‬ﻫ‪‬ﺪ‪‬ﻯ ﺍﻟ ﹼﻠﻪ‪ ‬‬
‫ﹶﺃﻥ‪ ‬ﺍﻋ‪‬ﺒ‪‬ﺪ‪‬ﻭﺍﹾ ﺍﻟ ﹼﻠﻪ‪ ‬ﻭ‪‬ﺍﺟ‪‬ﺘ‪‬ﻨﹺﺒ‪‬ﻮﺍﹾ ﺍﻟﻄﱠﺎﻏﹸﻮﺕ‪ ‬ﹶﻓﻤ‪‬ﻨ‪‬ﻬ‪‬ﻢ ‪‬‬

‫ﺬﺑﹺﲔ‪]{‬ﺍﻟﻨﺤﻞ‪}[٣٦:‬ﻭ‪‬ﺍﻟﱠﺬ‪‬ﻳﻦ‪ ‬ﺍﺟ‪‬ﺘ‪‬ﻨ‪‬ﺒ‪‬ﻮﺍ‬
‫ﻤﻜﹶ ﱢ‬
‫ﻷﺭ‪‬ﺽﹺ ﻓﹶﺎﻧﻈﹸﺮ‪‬ﻭﺍﹾ ﻛﹶﻴ‪‬ﻒ‪ ‬ﻛﹶﺎﻥﹶ ﻋ‪‬ﺎﻗ‪‬ﺒ‪‬ﺔﹸ ﺍ ﹾﻟ ‪‬‬
‫ﺴﲑ‪‬ﻭﺍﹾ ﻓ‪‬ﻲ ﺍ َ‬
‫ﹶﻓ ِ‬

‫ﻢ ﺍﻟﹾ‪‬ﺒﺸ‪‬ﺮ‪‬ﻯ ﻓﹶ‪‬ﺒﺸ‪‬ﺮ‪ ‬ﻋ‪‬ﺒ‪‬ﺎﺩ‪]{‬ﺍﻟﺰﻣﺮ‪[١٧:‬‬

‫ﻪ ﻟﹶﻬ‪ ‬‬
‫ﺕ ﺃﹶﻥ ‪‬ﻳﻌ‪‬ﺒ‪‬ﺪ‪‬ﻭﻫ‪‬ﺎ ﻭ‪‬ﹶﺃﻧ‪‬ﺎﺑ‪‬ﻮﺍ ﹺﺇﻟﹶﻰ ﺍﻟ ﱠﻠ ‪‬‬
‫ﺍﻟﻄﱠﺎﻏﹸﻮ ‪‬‬

‫ﻭﲢﻘﻖ ﺍﻹﳝﺎﻥ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﺑﺎﺟﺘﻨﺎﺏ ﻋﺒﺎﺩﺓ ﺍﻟﻄﺎﻏﻮﺕ ﻭﱂ ﳛﻘﻖ ﻫﺬﺍ ﺍﻷﺻﻞ ﱂ ﳛﻘﻖ‬

‫ﻛﻔﹶﺮ‪‬ﻭﹾﺍ ‪‬ﻳﻘﹶﺎ‪‬ﺗﻠﹸﻮﻥﹶ ﻓ‪‬ﻲ ﺳ‪‬ﺒﹺﻴﻞﹺ‬

‫ﻪ ﻭ‪‬ﺍﻟﱠﺬ‪‬ﻳﻦ‪ ‬ﹶ‬
‫ﻥ ﻓ‪‬ﻲ ﺳ‪‬ﺒﹺﻴﻞﹺ ﺍﻟ ﹼﻠ ‪‬‬
‫ﺍﻹﳝﺎﻥ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ}ﺍﻟﱠﺬ‪‬ﻳﻦ‪ ‬ﺁﻣ‪‬ﻨ‪‬ﻮﹾﺍ ‪‬ﻳﻘﹶﺎ‪‬ﺗﻠﹸﻮ ﹶ‬

‫ﺿﻌ‪‬ﻴﻔﺎﹰ{]ﺍﻟﻨﺴﺎﺀ‪[٧٦:‬‬
‫ﺪ ﺍﻟﺸ‪ ‬ﻴﻄﹶﺎﻥ‪ ‬ﻛﹶﺎﻥﹶ ‪‬‬
‫ﻥ ﹺﺇﻥﱠ ﻛﹶﻴ‪ ‬‬
‫ﻭﻟ‪‬ﻴ‪‬ﺎﺀ ﺍﻟﺸ‪ ‬ﻴﻄﹶﺎ ‪‬‬
‫ﺍﻟﻄﱠﺎﻏﹸﻮﺕ‪ ‬ﹶﻓﻘﹶﺎ‪‬ﺗﻠﹸﻮﹾﺍ ﺃﹶ ‪‬‬

‫ﻓﻤﻦ ﻗﺎﺗﻞ ﻣﻊ ﺍﻟﻄﺎﻏﻮﺕ ﻭﻭﻗﻒ ﻣﻌﻪ ﺿﺪ ﺍﳌﻮﺣﺪﻳﻦ ﱂ ﳛﻘﻖ ﺃﺻﻞ ﺍﻟﺪﻳﻦ ﻫﻮ ﺍﺟﺘﻨﺎﺑﻪ‬

‫ﻭﺍﻟﻘﺘﺎﻝ ﻣﻊ ﺍﻟﻄﺎﻏﻮﺕ ﻳﻜﻮﻥ ﺑﺎﻟﺮﺃﻱ ﻭﺍﳌﺎﻝ ﻭﺍﻟﻨﻔﺲ ﻓﺄﺻﺒﺢ ‪‬ﺬﺍ ﻣﻦ ﺃﻭﻟﻴﺎﺀ ﺍﻟﻄﺎﻏﻮﺕ }ﺍﻟ ﹼﻠﻪ‪‬‬

‫ﻭﻟ‪‬ﻴ‪‬ﺂﺅ‪‬ﻫ‪‬ﻢ‪ ‬ﺍﻟﻄﱠﺎﻏﹸﻮﺕ‪‬‬
‫ﻛﻔﹶﺮ‪‬ﻭﺍﹾ ﺃﹶ ‪‬‬
‫ﻮﺭﹺ ﻭ‪‬ﺍﻟﱠﺬ‪‬ﻳﻦ‪ ‬ﹶ‬
‫ﻣﻦ‪ ‬ﺍﻟﻈﱡ ﹸﻠﻤ‪‬ﺎﺕ‪ ‬ﹺﺇﻟﹶﻰ ﺍﻟﻨ‪ ‬‬
‫ﺮﺟ‪‬ﻬ‪‬ﻢ ‪‬‬
‫ﻭ‪‬ﻟﻲ‪ ‬ﺍﻟﱠﺬ‪‬ﻳﻦ‪ ‬ﺁﻣ‪‬ﻨ‪‬ﻮﺍﹾ ‪‬ﻳﺨ‪ ‬ﹺ‬
‫‪‬‬

‫ﻓ‪‬ﻴﻬ‪‬ﺎ‬ ‫ﻫ‪‬ﻢ‪‬‬ ‫ﺍﻟﻨ‪‬ﺎﺭﹺ‬ ‫ﺻﺤ‪‬ﺎﺏ‪‬‬

‫ﺃﹶ ‪‬‬ ‫ﻭﻟﹶـ‪‬ﺌﻚ‪‬‬
‫ﺃﹸ ‪‬‬ ‫ﻈ ﹸﻠﻤ‪‬ﺎﺕ‪‬‬
‫ﺍﻟ ﱡ‬ ‫ﹺﺇﻟﹶﻰ‬ ‫ﺍﻟﻨ‪‬ﻮﺭﹺ‬ ‫ﻣ‪‬ﻦ‪‬‬ ‫ﺮﺟ‪‬ﻮﻧ‪‬ﻬ‪‬ﻢ‬
‫‪‬ﻳﺨ‪ ‬ﹺ‬

‫ﺧ‪‬ﺎﻟ‪‬ﺪ‪‬ﻭﻥﹶ{]ﺍﻟﺒﻘﺮﺓ‪.[٢٥٧:‬‬

‫ﻭﻫﻨﺎ ﻣﺴﺄﻟﺔ ﻣﻬﻤﺔ ﺟﺪﺍ ﻗﻞ ﻣﻦ ﻳﺘﻨﺒﻪ ﳍﺎ ﻭﻫﻲ ﻋﻨﺪﻣﺎ ﻧﺘﻜﻠﻢ ﺑﻜﻔﺮ ﺃﺣﺪ ﳑﻦ ﻳﻨﺘﺴﺐ‬

‫ﻟﻠﻌﻠﻢ ﻣﻦ ﺍﳌﻌﻈﻤﲔ ﻋﻨﺪ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﻻ ﻧﺘﻜﻠﻢ ﻋﻦ ﺗﻮﻗﻔﻪ ﰲ ﺗﻜﻔﲑ ﺃﺣﺪ ﺍﻟﻄﻮﺍﻏﻴﺖ ﺍﳌﻌﻴﻨﲔ‬

‫ﻣﻊ ﲢﻘﻴﻘﻪ ﻷﺻﻞ ﺑﻐﺾ ﻫﺬﺍ ﺍﻟﻄﺎﻏﻮﺕ ﻭﻋﺪﺍﻭﺗﻪ ﻭﺍﻟﱪﺍﺀﺓ ﻣﻨﻪ ﻭﺇﻥ ﻛﺎﻧﺖ ﻣﺴﺄﻟﺔ ﺍﻟﺘﻮﻗﻒ‬

‫ﻋﻦ ﺗﻜﻔﲑ ﺍﻟﻄﺎﻏﻮﺕ ﻟﻴﺴﺖ ﺑﺎﳌﺴﺄﻟﺔ ﺍﳍﻴﻨﺔ ﻭﻳﻜﻔﺮ ﻣﻦ ﺗﻮﻗﻒ ﰲ ﻛﻔﺮ ﺍﻟﻄﺎﻏﻮﺕ ﻭﺍﳌﺸﺮﻛﲔ‬

‫ﺇﺫﺍ ﻋﻠﻢ ﺣﺎﻟﻪ ﻓﺈﻥ ﺍﻟﱪﺍﺀﺓ ﻣﻦ ﺍﻟﻄﻮﺍﻏﻴﺖ ﻭﺗﻜﻔﲑﻫﻢ ﻫﻮ ﺃﺻﻞ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ﻟﺬﺍ ﻗﺎﻝ ﺷﻴﺦ‬

‫ﺍﻹﺳﻼﻡ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺭﲪﻪ ﺍﷲ )ﺇﺫﺍ ﻋﺮﻓﺘﻢ ﺫﻟﻚ‪ ،‬ﻓﻬﺆﻻﺀ ﺍﻟﻄﻮﺍﻏﻴﺖ ﺍﻟﺬﻳﻦ ﻳﻌﺘﻘﺪ‬

‫ﺍﻟﻨﺎﺱ ﻓﻴﻬﻢ‪ ،‬ﻣﻦ ﺃﻫﻞ ﺍﳋﺮﺝ ﻭﻏﲑﻫﻢ‪ ،‬ﻣﺸﻬﻮﺭﻭﻥ ﻋﻨﺪ ﺍﳋﺎﺹ ﻭﺍﻟﻌﺎﻡ ﺑﺬﻟﻚ‪ ،‬ﻭﺃ‪‬ﻢ‬

‫ﻳﺘﺮﺷﺤﻮﻥ ﻟﻪ‪ ،‬ﻭﻳﺄﻣﺮﻭﻥ ﺑﻪ ﺍﻟﻨﺎﺱ‪ ،‬ﻛﻠﻬﻢ ﻛﻔﺎﺭ ﻣﺮﺗﺪﻭﻥ ﻋﻦ ﺍﻹﺳﻼﻡ؛ ﻭﻣﻦ ﺟﺎﺩﻝ ﻋﻨﻬﻢ‪،‬‬

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‫‪www.ansarattawhed.com‬‬ ‫ﺃﻧﺼﺎﺭ ﺍﻟﺘﻮﺣﻴﺪ‬
 ‫ﺍﻟﱪﺍﺀﺓ ﻣﻦ ﺍﻟﻄﻮﺍﻏﻴﺖ‬

‫ﺃﻭ ﺃﻧﻜﺮ ﻋﻠﻰ ﻣﻦ ﻛﻔﺮﻫﻢ‪ ،‬ﺃﻭ ﺯﻋﻢ ﺃﻥ ﻓﻌﻠﻬﻢ ﻫﺬﺍ‪ ،‬ﻟﻮ ﻛﺎﻥ ﺑﺎﻃﻼ ﻓﻼ ﳜﺮﺟﻬﻢ ﺇﱃ ﺍﻟﻜﻔﺮ‪،‬‬

‫ﻓﺄﻗﻞ ﺃﺣﻮﺍﻝ ﻫﺬﺍ ﺍ‪‬ﺎﺩﻝ‪ ،‬ﺃﻧﻪ ﻓﺎﺳﻖ ﻻ ﻳﻘﺒﻞ ﺧﻄﻪ ﻭﻻ ﺷﻬﺎﺩﺗﻪ‪ ،‬ﻭﻻ ﻳﺼﻠﻰ ﺧﻠﻔﻪ‪ .‬ﺑﻞ ﻻ‬

‫ﻜﻔﹸﺮ‪‬‬
‫ﻤﻦ‪ ‬ﻳ ﹾ‬
‫ﻳﺼﺢ ﺩﻳﻦ ﺍﻹﺳﻼﻡ‪ ،‬ﺇﻻ ﺑﺎﻟﱪﺍﺀﺓ ﻣﻦ ﻫﺆﻻﺀ ﻭﺗﻜﻔﲑﻫﻢ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪ }:‬ﹶﻓ ‪‬‬

‫ﻮﺛﹾﻘﹶﻰ{(‪.‬‬
‫ﺓ ﺍﻟﹾ ‪‬‬
‫ﻭ‪‬‬‫ﻚ ﺑﹺﺎ ﹾﻟﻌ‪‬ﺮ‪ ‬‬
‫ﺴ ‪‬‬
‫ﻤ ‪‬‬
‫ﺪ ﺍﺳ‪‬ﺘ ‪‬‬
‫ﻪ ﹶﻓﻘﹶ ‪‬‬
‫ﻦ ﺑﹺﺎﻟ ﱠﻠ ‪‬‬
‫ﻣ ‪‬‬
‫ﻭﻳ‪‬ﺆ‪ ‬‬
‫ﺑﹺﺎﻟﻄﱠﺎﻏﹸﻮﺕ‪ ‬‬

‫ﻓﺘﺪﺑﺮ ﻗﻮﻝ ﺍﻟﺸﻴﺦ ﺭﲪﻪ ﺍﷲ ﺃﻧﻪ ﻻ ﻳﺼﺢ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ﺇﻻ ﺑﺎﻟﱪﺍﺀﺓ ﻣﻦ ﻫﺆﻻﺀ ﻭﺗﻜﻔﲑﻫﻢ ‪.‬‬

‫ﻓﺄﻗﻮﻝ ﺗﻜﻔﲑﻧﺎ ﻟﺒﻌﺾ ﻣﻦ ﻳﻨﺘﺴﺐ ﻟﻠﻌﻠﻢ ﻻ ﻟﺘﻮﻗﻔﻬﻢ ﰲ ﺗﻜﻔﲑ ﺑﻌﺾ ﺍﻟﻄﻮﺍﻏﻴﺖ ﻓﻘﻄﻮ‬

‫ﻫﺬﺍ ﻳﻮﺟﺐ ﺍﻟﻜﻔﺮ ﻋﻠﻴﻬﻢ ﻭﺳﺒﺐ ﻣﻦ ﺃﺳﺒﺎﺏ ﺗﻜﻔﲑ ﻋﻠﻤﺎﺀ ﺍﻟﻄﺎﻏﻮﺕ ﻭﻟﻜﻦ ﻟﻌﺪﻡ ﲢﻘﻴﻘﻬﻢ‬

‫ﳎﺎﻧﺒﺔ ﺍﻟﻄﺎﻏﻮﺕ ﺍﻟﱵ ﻻ ﻳﺘﻢ ﺍﻹﺳﻼﻡ ﺇﻻ ‪‬ﺎ ﻓﻬﻢ ﻳﻘﻔﻮﻥ ﻣﻊ ﺍﻟﻄﺎﻏﻮﺕ ﻭﻳﻘﺎﺗﻠﻮﻥ ﻣﻌﻪ‬

‫ﻭﻳﻌﺪﻭﻧﻪ ﻭﱄ ﺃﻣﺮﻫﻢ ﺍﻟﺬﻱ ﳚﺐ ﻃﺎﻋﺘﻪ ﻭﻋﺪﻡ ﺍﳋﺮﻭﺝ ﻋﻠﻴﻪ ﻭﳛﻜﻤﻮﻥ ﻋﻠﻰ ﻣﻦ ﻛﻔﺮﻩ‬

‫ﻭﺧﺮﺝ ﻋﻠﻴﻪ ﺑﺎﳋﺎﺭﺟﻴﺔ ﺑﻞ ﻭﺑﺎﻟﺘﻜﻔﲑ ﻭﺍﻟﻀﻼﻝ ﻭﺍﻟﺴﻔﻪ ﻭﻣﺜﻞ ﻫﺬﺍ ﻫﻮ ﻋﻴﻨﻪ ﺍﳌﻘﺎﺗﻠﺔ ﻣﻊ‬

‫ﺍﻟﻄﺎﻏﻮﺕ ﺍﻟﱵ ﺣﻜﻢ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﻣﻦ ﻭﻗﻊ ﻓﻴﻬﺎ ﺑﺎﻟﻜﻔﺮﻭﺍﳋﺮﻭﺝ ﻣﻦ ﺍﻹﺳﻼﻡ ﻭﻋﺪﻩ ﻣﻦ‬

‫ﺃﻭﻟﻴﺎﺀ ﺍﻟﻄﺎﻏﻮﺕ ﻓﻴﺠﺐ ﺍﻟﺘﻨﺒﻪ ﳍﺬﻩ ﺍﳌﺴﺄﻟﺔ ﲤﺎﻡ ﺍﻟﺘﻨﺒﻪ ﻭﻻ ﳛﻤﻞ ﻛﻼﻣﻨﺎ ﻋﻠﻰ ﻏﲑ ﳏﻤﻠﻪ‬

‫ﻭﻳﻨﺴﺐ ﺇﻟﻴﻨﺎ ﻣﺎ ﱂ ﻧﻘﻠﻪ ‪.‬‬

‫ﻭﳚﺐ ﻛﺬﻟﻚ ﺃﻥ ﻳﻌﻠﻢ ﺃﻥ ﻫﻨﺎﻙ ﻓﺮﻗﺎ ﻋﻘﻠﻴﺎ ﻭﺷﺮﻋﻴﺎ ﺑﲔ ﺣﻘﻴﻘﺔ ﺍﻟﻄﺎﻏﻮﺕ ﻭﺣﺪﻩ ﻭﺑﲔ‬

‫ﺣﻘﻴﻘﺔ ﺍﳌﺮﺗﺪ ﺍ‪‬ﺮﺩ ﻓﺈﻥ ﺍﻟﻄﺎﻏﻮﺕ ﻣﺎ ﲰﻲ ﻃﺎﻏﻮﺗﺎ ﺇﻻ ﻟﺘﺠﺎﻭﺯ ﺣﺪﻩ ﺑﺎﻟﻜﻔﺮ ﻭﺍﻟﻀﻼﻝ ﻭﻫﺬﺍ‬

‫ﳎﻤﻊ ﻋﻠﻴﻪ ﺑﲔ ﺍﻟﻌﻠﻤﺎﺀ ﻓﺈﻥ ﺍﻟﻄﺎﻏﻮﺕ ﻛﻤﺎ ﻋﺮﻓﻪ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻭﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﻌﺮﻳﻒ‬

‫)ﺍﻟﻄﺎﻏﻮﺕ‪:‬ﻣﺎ ﲡﺎﻭﺯ ﺑﻪ ﺍﻟﻌﺒﺪ ﺣﺪﻩ‪ ،‬ﻣﻦ ﻣﻌﺒﻮﺩ‪ ،‬ﺃﻭ ﻣﺘﺒﻮﻉ‪ ،‬ﺃﻭ ﻣﻄﺎﻉ‪(.‬‬

‫ﻭﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺗﻔﺎﺭﻕ ﺣﻘﻴﻘﺔ ﺍﻟﺮﺩﺓ ﺍ‪‬ﺮﺩﺓ ﻟﺬﺍ ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺭﲪﻪ ﺍﷲ ﻣﻔﺴﺮﺍ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ‬

‫)ﺍﻟﻄﺎﻏﻮﺕ ﻣﺎ ﲡﺎﻭﺯ ﺑﻪ ﺍﻟﻌﺒﺪ ﺣﺪﻩ ﻣﻦ ﻣﻌﺒﻮﺩ‪ ،‬ﺃﻭ ﻣﺘﺒﻮﻉ‪ ،‬ﺃﻭ ﻣﻄﺎﻉ؛ ﻓﻄﺎﻏﻮﺕ ﻛﻞ ﻗﻮﻡ ﻣﻦ‬

‫ﻳﺘﺤﺎﻛﻤﻮﻥ ﺇﻟﻴﻪ‪ ،‬ﻏﲑ ﺍﷲ ﻭﺭﺳﻮﻟﻪ‪ ،‬ﺃﻭ ﻳﻌﺒﺪﻭﻧﻪ ﻣﻦ ﺩﻭﻥ ﺍﷲ‪ ،‬ﺃﻭ ﻳﺘﺒﻌﻮﻧﻪ ﰲ ﻏﲑ ﺑﺼﲑﺓ ﻣﻦ‬

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 ‫ﺍﻟﱪﺍﺀﺓ ﻣﻦ ﺍﻟﻄﻮﺍﻏﻴﺖ‬

‫ﺍﷲ‪ ،‬ﺃﻭ ﻳﻄﻴﻌﻮﻧﻪ ﻓﻴﻤﺎ ﻻ ﻳﻌﻠﻤﻮﻥ ﺃﻧﻪ ﻃﺎﻋﺔ ﷲ؛ ﻓﻬﺬﻩ ﻃﻮﺍﻏﻴﺖ ﺍﻟﻌﺎﱂ‪ ،‬ﺇﺫﺍ ﺗﺄﻣﻠﺘﻬﺎ‪ ،‬ﻭﺗﺄﻣﻠﺖ‬

‫ﺃﺣﻮﺍﻝ ﺍﻟﻨﺎﺱ ﻣﻌﻬﺎ‪ ،‬ﺭﺃﻳﺖ ﺃﻛﺜﺮﻫﻢ ﳑﻦ ﺃﻋﺮﺽ ﻋﻦ ﻋﺒﺎﺩﺓ ﺍﷲ ﺇﱃ ﻋﺒﺎﺩﺓ ﺍﻟﻄﺎﻏﻮﺕ‪ ،‬ﻭﻋﻦ‬

‫ﻃﺎﻋﺘﻪ ﻭﻣﺘﺎﺑﻌﺔ ﺭﺳﻮﻟﻪ‪ ،‬ﺇﱃ ﻃﺎﻋﺔ ﺍﻟﻄﺎﻏﻮﺕ ﻭﻣﺘﺎﺑﻌﺘﻪ‪ ،‬ﺍﻧﺘﻬﻰ(‪.‬‬

‫ﻓﺘﺠﺪ ﺃﻥ ﺍﻟﻄﺎﻏﻮﺕ ﻗﺪ ﺭﺿﻲ ﺑﺄﻥ ﻳﻌﺒﺪ ﻣﻊ ﺍﷲ ﺗﻌﺎﱃ ﺃﻱ ﺃﻧﻪ ﺟﻌﻞ ﻧﻔﺴﻪ ﻧﺪﺍ ﷲ ﺗﻌﺎﱃ‬

‫ﻓﺤﻘﻴﻘﺔ ﺍﻟﻄﺎﻏﻮﺕ ﲣﺘﻠﻒ ﻋﻦ ﺣﻘﻴﻘﺔ ﻣﻦ ﻋﺒﺪ ﻫﺬﺍ ﺍﻟﻄﺎﻏﻮﺕ ﻓﺎﻟﻄﺎﻏﻮﺕ ﻳﻨﺎﺯﻉ ﺍﷲ ﺗﻌﺎﱃ ﰲ‬

‫ﺧﺎﻟﺺ ﺣﻘﻪ ﻭﺍﻟﻌﺎﺑﺪ ﻟﻠﻄﺎﻏﻮﺕ ﺻﺮﻑ ﺧﺎﻟﺺ ﺣﻖ ﺍﷲ ﺗﻌﺎﱃ ﻭﻣﻌﻠﻮﻡ ﺑﻀﺮﻭﺭﺓ ﺍﻟﻌﻘﻞ‬

‫ﻭﺍﻟﺸﺮﻉ ﺃﻥ ﺍﳌﻌﺒﻮﺩ ﺃﻋﻈﻢ ﻣﻦ ﺍﻟﻌﺎﺑﺪ ﺳﻮﺍﺀ ﻛﺎﻥ ﺍﳌﻌﺒﻮﺩ ﲝﻖ ﺃﻭ ﺑﺎﻃﻞ ﻓﺈﻥ ﻛﺎﻥ ﺑﺒﺎﻃﻞ ﻋﻠﻢ‬

‫ﲤﺮﺩﻩ ﻭﺍﻓﺘﺮﺍﺀﻩ ﻭﻛﺬﺑﻪ ﻓﻜﺬﺑﻪ ﺃﻋﻈﻢ ﻣﻦ ﻛﺬﺏ ﺍﻟﻌﺎﺑﺪ ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﳌﺸﺮﻙ ﻇﺎﱂ ﻣﻔﺘﺮﻱ ﻋﻠﻰ‬

‫ﺍﷲ ﺗﻌﺎﱃ ﻷﻧﻪ ﺻﺮﻑ ﺧﺎﻟﺺ ﺣﻖ ﺍﷲ ﺗﻌﺎﱃ ﻟﻐﲑﻩ ﻓﺈﻥ ﺍﻟﻄﺎﻏﻮﺕ ﺃﻋﻈﻢ ﺇﲦﺎ ﻭﺍﻓﺘﺮﺍﺀﺍ ﻣﻦ‬

‫ﻈﻪ‪ ‬ﻳ‪‬ﺎ ﺑ‪‬ﻨﻲ‪ ‬ﻟﹶﺎ ‪‬ﺗﺸ‪‬ﺮﹺﻙ‪ ‬ﺑﹺﺎﻟ ﱠﻠﻪ‪ ‬ﹺﺇﻥﱠ ﺍﻟﺸ‪‬ﺮ‪‬ﻙ‪ ‬ﻟﹶﻈﹸﻠﹾﻢ‪‬‬
‫ﻌ ﹸ‬
‫ﻘﻤ‪‬ﺎﻥﹸ ﻟ‪‬ﺎﺑ‪‬ﹺﻨﻪ‪ ‬ﻭ‪‬ﻫ‪‬ﻮ‪ ‬ﻳ ‪‬‬
‫ﻭﺇﹺﺫﹾ ﻗﹶﺎﻝﹶ ﹸﻟ ﹾ‬
‫ﺍﳌﺸﺮﻙ ﻗﺎﻝ ﺗﻌﺎﱃ} ‪‬‬

‫ﻭﻻﹶ ‪‬ﻳﻀ‪‬ﺮ‪‬ﻙ‪ ‬ﻓﹶﺈﹺﻥ ﹶﻓﻌ‪ ‬ﹾﻠﺖ‪ ‬ﻓﹶﹺﺈ‪‬ﻧﻚ‪‬‬

‫ﻌﻚ‪ ‬‬
‫ﻔ‪‬‬
‫ﺪﻉ‪ ‬ﻣ‪‬ﻦ ﺩ‪‬ﻭﻥ‪ ‬ﺍﻟ ﹼﻠﻪ‪ ‬ﻣ‪‬ﺎ ﻻﹶ ﻳ‪‬ﻨ ﹶ‬
‫ﻭﻻﹶ ﺗ‪ ‬‬
‫ﻋﻈ‪‬ﻴﻢ‪]{‬ﻟﻘﻤﺎﻥ‪[١٣:‬ﻭﻗﺎﻝ} ‪‬‬
‫‪‬‬

‫ﻣﻦ‪ ‬ﺍﻟﻈﱠﺎ‪‬ﻟﻤ‪‬ﲔ‪]{‬ﻳﻮﻧﺲ‪ [١٠٦:‬ﻷﻧﻪ ﻛﺬﺑﻪ ﻟﻴﺲ ﻣﻦ ﺟﻬﺔ ﺻﺮﻓﻪ ﳋﺎﻟﺺ ﺣﻖ ﺍﷲ ﺗﻌﺎﱃ ﻟﻐﲑﻩ‬
‫ﺇﹺﺫﺍﹰ ‪‬‬

‫ﺑﻞ ﺍﺩﻋﺎﺀﻩ ﺃﻧﻪ ﻳﺴﺘﺤﻖ ﺍﻟﻌﺒﺎﺩﺓ ﻛﻤﺎ ﻳﺴﺘﺤﻘﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﻭﻫﺬﺍ ﺍﻷﻣﺮ ﺃﻋﻈﻢ ﻣﻦ ﳎﺮﺩ ﺻﺮﻑ‬

‫ﺧﺎﻟﺺ ﺣﻖ ﺍﷲ ﺗﻌﺎﱃ ﺑﻞ ﻣﺎ ﺗﻜﻔﲑ ﺍﳌﺮﺗﺪﻳﻦ ﺇﻻ ﻓﺮﻉ ﻣﻦ ﻓﺮﻭﻉ ﺍﻟﻜﻔﺮ ﺑﺎﻟﻄﺎﻏﻮﺕ ﺍﻟﺬﻱ ﻻ‬

‫ﻭﻗﹶﺎﻝﹶ‬
‫ﻳﺘﻢ ﺍﻹﳝﺎﻥ ﺇﻻ ﺑﻪ ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥ ﺣﻜﻢ ﺍﻷﺻﻞ ﻳﺘﻐﻠﻆ ﻋﻦ ﺣﻜﻢ ﺍﻟﻔﺮﻉ ﻗﺎﻝ ﺗﻌﺎﱃ } ‪‬‬

‫ﺠﻌ‪‬ﻞﹶ‬
‫ﻭ‪‬ﻧ ‪‬‬
‫ﺮ ﺑﹺﺎﻟ ﱠﻠﻪ‪ ‬‬
‫ﻜﻔﹸ ‪‬‬
‫ﺫ ﺗ‪ ‬ﹾﺄﻣ‪‬ﺮ‪‬ﻭﻧ‪‬ﻨ‪‬ﺎ ﺃﹶﻥ ﻧ‪ ‬ﹾ‬
‫ﺭ ﺇﹺ ﹾ‬
‫ﺮ ﺍﻟﻠﱠﻴ‪‬ﻞﹺ ﻭ‪‬ﺍﻟﻨ‪‬ﻬ‪‬ﺎ ﹺ‬
‫ﻣﻜﹾ ‪‬‬
‫ﻦ ﺍﺳ‪‬ﺘﻜﹾﺒ‪‬ﺮ‪‬ﻭﺍ ﺑ‪‬ﻞﹾ ‪‬‬
‫ﻌﻔﹸﻮﺍ ‪‬ﻟﻠﱠﺬ‪‬ﻳ ‪‬‬
‫ﻀ‪‬‬‫ﻦ ﺍﺳ‪‬ﺘ ‪‬‬
‫ﺍﻟﱠﺬ‪‬ﻳ ‪‬‬

‫ﻛﻔﹶﺮ‪‬ﻭﺍ ﻫ‪‬ﻞﹾ‬
‫ﻏﻠﹶﺎﻝﹶ ﻓ‪‬ﻲ ﹶﺃﻋ‪‬ﻨ‪‬ﺎﻕﹺ ﺍﻟﱠﺬ‪‬ﻳﻦ‪ ‬ﹶ‬
‫ﻌﻠﹾﻨ‪‬ﺎ ﺍﻟﹾﹶﺄ ﹾ‬
‫ﺟ‪‬‬‫ﻭ ‪‬‬
‫ﺭﺃﹶﻭ‪‬ﺍ ﺍ ﹾﻟﻌ‪‬ﺬﹶﺍﺏ‪ ‬‬
‫ﻭﹶﺃﺳ‪‬ﺮ‪‬ﻭﺍ ﺍﻟﻨ‪‬ﺪ‪‬ﺍﻣ‪‬ﺔﹶ ﹶﻟﻤ‪‬ﺎ ‪‬‬
‫ﹶﻟﻪ‪ ‬ﺃﹶﻧﺪ‪‬ﺍﺩﺍﹰ ‪‬‬

‫ﹸﻮﻥﹶ{]ﺳﺒﺄ‪[٣٣:‬‬
‫ﻌﻤ‪‬ﻠ‬
‫ﻥ ﹺﺇﻟﱠﺎ ﻣ‪‬ﺎ ﻛﹶﺎﻧ‪‬ﻮﺍ ‪‬ﻳ ‪‬‬
‫ﻭ ﹶ‬
‫‪‬ﻳﺠ‪‬ﺰ‪ ‬‬

‫ﻓﻼ ﳚﻮﺯ ﺟﻌﻞ ﺣﻜﻢ ﺍﻟﻄﺎﻏﻮﺕ ﻛﺤﻜﻢ ﻏﲑﻩ ﻣﻦ ﺍﳌﺮﺗﺪﻳﻦ ﻭﺍﻟﻜﻔﺎﺭ ﻓﺈﻥ ﺍﻟﻄﺎﻏﻮﺕ ﻗﺪ‬

‫ﻃﻐﺎ ﻭﲡﺎﻭﺯ ﺣﺪﻩ ﰲ ﺍﻟﻜﻔﺮ ﻟﺬﺍ ﺃﻭﺟﺐ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﻜﻔﺮ ﺑﺎﻟﻄﺎﻏﻮﺕ ﻭﺟﻌﻠﻪ ﺃﺻﻞ ﺍﻟﺪﻳﻦ‬

‫‪٩‬‬
‫‪www.ansarattawhed.com‬‬ ‫ﺃﻧﺼﺎﺭ ﺍﻟﺘﻮﺣﻴﺪ‬
 ‫ﺍﻟﱪﺍﺀﺓ ﻣﻦ ﺍﻟﻄﻮﺍﻏﻴﺖ‬

‫ﺍﻟﺬﻱ ﻻ ﻳﺘﻢ ﺍﻹﺳﻼﻡ ﺇﻻ ﺑﻪ ﻭﺇﻥ ﻛﺬﻟﻚ ﺍﻟﱪﺍﺀﺓ ‪.‬‬

‫ﻛﻼﻡ ﺍﺑﻦ ﺍﻟﻘﻴﻢ )ﻭ ﺍﺗﺒﺎﻋﻪ ﻓﻴﻤﺎ ﺟﺎﺀ ﺑﻪ …(‬

‫ﻓﻤﺠﺮﺩ ﺍﻹﳝﺎﻥ ﺑﺄﻥ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﺮﺳﻞ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﻏﲑ ﺍﺗﺒﺎﻉ ﻟﻪ‬

‫ﻮﻟﱠﻰ‬
‫ﻃﻌ‪‬ﻨ‪‬ﺎ ﺛﹸﻢ‪ ‬ﻳ‪‬ﺘ‪ ‬‬
‫ﻭﹶﺃ ﹶ‬
‫ﺮﺳ‪‬ﻮﻝﹺ ‪‬‬
‫ﻭﺑﹺﺎﻟ ‪‬‬
‫ﻭ‪‬ﻳﻘﹸﻮﻟﹸﻮﻥﹶ ﺁﻣ‪‬ﻨ‪‬ﺎ ﺑﹺﺎﻟ ﱠﻠﻪ‪ ‬‬
‫ﻻ ﻳﺪﺧﻞ ﺍﳌﺮﺀ ﺍﻹﺳﻼﻡ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ} ‪‬‬

‫ﺆﻣ‪‬ﻨﹺﲔ‪]{‬ﺍﻟﻨﻮﺭ‪[٤٧:‬‬
‫ﻚ ﺑﹺﺎ ﹾﻟﻤ‪ ‬‬
‫ﻭﻟﹶ‪‬ﺌ ‪‬‬
‫ﻭﻣ‪‬ﺎ ﺃﹸ ‪‬‬
‫ﻚ ‪‬‬
‫ﺫ‪‬ﻟ ‪‬‬
‫ﻓﹶﺮﹺﻳﻖ‪ ‬ﻣ‪‬ﻨ‪‬ﻬ‪‬ﻢ ﻣ‪‬ﻦ ‪‬ﺑﻌ‪‬ﺪ‪ ‬ﹶ‬

‫ﻓﻨﻔﻰ ﺍﷲ ﺗﻌﺎﱃ ﺍﻹﳝﺎﻥ ﻋﻤﻦ ﻳﻈﻬﺮ ﺍﻹﳝﺎﻥ ﺑﺎﷲ ﻭﺑﺎﻟﺮﺳﻮﻝ ﰒ ﻳﺘﻮﱃ ﻋﻦ ﺍﻟﻄﺎﻋﺔ ﻭﻗﺎﻝ‬

‫ﻤﻌ‪‬ﻨ‪‬ﺎ‬
‫ﺳ‪‬‬
‫ﺤﻜﹸﻢ‪ ‬ﺑ‪‬ﻴ‪‬ﻨ‪‬ﻬ‪‬ﻢ‪ ‬ﺃﹶﻥ ‪‬ﻳﻘﹸﻮﻟﹸﻮﺍ ‪‬‬
‫ﺭﺳ‪‬ﻮ‪‬ﻟﻪ‪ ‬ﻟ‪‬ﻴ ‪‬‬
‫ﻭ‪‬‬‫ﺩﻋ‪‬ﻮﺍ ﹺﺇﻟﹶﻰ ﺍﻟﻠﱠﻪ‪ ‬‬
‫ﺆﻣ‪‬ﻨﹺﲔ‪ ‬ﺇﹺﺫﹶﺍ ‪‬‬
‫ﻮﻝﹶ ﺍ ﹾﻟﻤ‪ ‬‬
‫ﺗﻌﺎﱃ}ﹺﺇ‪‬ﻧﻤ‪‬ﺎ ﻛﹶﺎﻥﹶ ﻗﹶ ‪‬‬

‫ﻮﺍﹾ ﻓﹶﺈﹺﻥﱠ‬
‫ﺮﺳ‪‬ﻮﻝﹶ ﻓﺈﹺﻥ ﺗ‪‬ﻮ‪‬ﻟﱠ ‪‬‬
‫ﻤﻔﹾ ‪‬ﻠﺤ‪‬ﻮﻥﹶ{]ﺍﻟﻨﻮﺭ‪ [٥١:‬ﻭﻗﺎﻝ}ﻗﹸﻞﹾ ﺃﹶﻃ‪‬ﻴﻌ‪‬ﻮﺍﹾ ﺍﻟ ﹼﻠﻪ‪ ‬ﻭ‪‬ﺍﻟ ‪‬‬
‫ﻭﻟﹶ‪‬ﺌﻚ‪ ‬ﻫ‪‬ﻢ‪ ‬ﺍ ﹾﻟ ‪‬‬
‫ﻭﺃﹸ ‪‬‬
‫ﻃﻌ‪‬ﻨ‪‬ﺎ ‪‬‬
‫ﻭﹶﺃ ﹶ‬
‫‪‬‬

‫ﺮﺳ‪‬ﻮﻝﹺ‬
‫ﻋﻦﹺ ﺍﻷَﻧﻔﹶﺎﻝﹺ ﻗﹸﻞﹺ ﺍﻷَﻧﻔﹶﺎﻝﹸ ﻟ‪ ‬ﹼﻠﻪ‪ ‬ﻭ‪‬ﺍﻟ ‪‬‬
‫ﺍﻟ ﹼﻠﻪ‪ ‬ﻻﹶ ‪‬ﻳﺤ‪‬ﺐ‪ ‬ﺍﹾﻟﻜﹶﺎﻓ‪‬ﺮﹺﻳﻦ‪]{‬ﺁﻝ ﻋﻤﺮﺍﻥ‪}[٣٢:‬ﻳﺴ‪‬ﹶﺄﻟﹸﻮﻧ‪‬ﻚ‪ ‬‬

‫ﺆﻣ‪‬ﻨﹺﲔ‪]{‬ﺍﻷﻧﻔﺎﻝ‪}[١:‬ﻳ‪‬ﺎ‬
‫ﺭﺳ‪‬ﻮﹶﻟﻪ‪ ‬ﺇﹺﻥ ﻛﹸﻨﺘ‪‬ﻢ ﻣ‪ ‬‬
‫ﻭﹶﺃﻃ‪‬ﻴﻌ‪‬ﻮﺍﹾ ﺍﻟ ﹼﻠﻪ‪ ‬ﻭ‪ ‬‬
‫ﺻ ‪‬ﻠﺤ‪‬ﻮﺍﹾ ﺫﹶﺍﺕ‪ ‬ﺑﹺﻴ‪‬ﹺﻨﻜﹸﻢ‪ ‬‬
‫ﻭﺃﹶ ‪‬‬
‫ﻓﹶﺎ‪‬ﺗﻘﹸﻮﺍﹾ ﺍﻟ ﹼﻠﻪ‪ ‬‬

‫ﻋﻤ‪‬ﺎﹶﻟﻜﹸﻢ‪]{‬ﳏﻤﺪ‪[٣٣:‬‬
‫ﻭﻟﹶﺎ ﺗ‪ ‬ﺒﻄ‪‬ﻠﹸﻮﺍ ﹶﺃ ‪‬‬
‫ﻝ ‪‬‬
‫ﺮﺳ‪‬ﻮ ﹶ‬
‫ﻭﹶﺃﻃ‪‬ﻴﻌ‪‬ﻮﺍ ﺍﻟ ‪‬‬
‫ﻪ ‪‬‬
‫ﹶﺃﻳ‪‬ﻬ‪‬ﺎ ﺍﻟﱠﺬ‪‬ﻳﻦ‪ ‬ﺁﻣ‪‬ﻨ‪‬ﻮﺍ ﹶﺃﻃ‪‬ﻴﻌ‪‬ﻮﺍ ﺍﻟ ﱠﻠ ‪‬‬

‫ﻗﻮﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ )ﺃﺗﻌﺮﺽ ﻟﻠﻤﺸﺮﻛﲔ ﻭﻻ ﺃﻗﻮﻝ ﻓﻴﻬﻢ ﺷﻴﺌﺎ ‪(...‬‬

‫ﻓﺘﺪﺑﺮ ﻛﻼﻡ ﺍﻟﺸﻴﺦ ﺭﲪﻪ ﺍﷲ ﻭﺍﻧﻈﺮ ﻛﻴﻒ ﺍﻧﻌﻜﺲ ﺍﻷﻣﺮ ﻋﻨﺪ ﺃﻛﺜﺮ ﺍﻟﻨﺎﺱ ﺍﻟﻴﻮﻡ ﺣﱴ‬

‫ﻋﻨﺪ ﻣﻦ ﻳﻨﺘﺴﺐ ﻟﻠﻌﻠﻢ ﻓﺘﺮﺍﻫﻢ ﻳﻌﺎﺩﻭﻥ ﻣﻦ ﻛﻔﺮ ﺍﻟﻄﻮﺍﻏﻴﺖ ﻭﺗﱪﺃ ﻣﻨﻬﻢ ﻭﻳﺪﺍﻓﻌﻮﻥ ﻋﻦ‬

‫ﺍﻟﻄﻮﺍﻏﻴﺖ ﺑﻞ ﻭﻳﺼﺮﺡ ﺑﻌﻀﻬﻢ ﺑﺄﻧﻪ ﳛﺐ ﺍﻟﻄﻮﺍﻏﻴﺖ ﻣﻦ ﻛﻞ ﻗﻠﺒﻪ ﺑﻞ ﻭﻳﻘﺎﺗﻠﻮﻥ ﺑﺄﻧﻔﺴﻬﻢ‬

‫ﻭﺃﻣﻮﺍﳍﻢ ﻭﺃﻗﻼﻣﻬﻢ ﺿﺪ ﺍﳌﻮﺣﺪﻳﻦ ﻭﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺼﻨﻒ ﻻ ﳜﺎﻟﻒ ﺃﺣﺪ ﺑﺄ‪‬ﻢ ﻻ ﻳﺒﻐﻀﻮ‪‬ﻢ ﻭﻟﻮ‬

‫ﻛﺎﻧﻮﺍ ﻳﺒﻐﻀﻮ‪‬ﻢ ﳌﺎ ﺭﺃﻳﺘﻬﻢ ﻭﻗﻔﻮﺍ ﻣﻌﻬﻢ ﻭﺳﺎﻋﺪﻭﻫﻢ ﻓﻌﻠﻤﺎﺀ ﺍﻟﺴﻮﺀ ﺍﻟﻴﻮﻡ ﻳﻘﻮﻟﻮﻥ ﺑﺄﻧﻪ ﻻ‬

‫ﳚﻮﺯ ﲢﻜﻴﻢ ﺍﻟﻘﻮﺍﻧﲔ ﻭﺑﻌﻀﻬﻢ ﻳﻘﻮﻝ ﺑﺄﻥ ﻣﻦ ﺣﻜﻢ ﺑﺎﻟﻘﻮﺍﻧﲔ ﻛﻔﺮﻭﻟﻜﻨﻬﻢ ﻻ ﻳﻜﻔﺮﻭ‪‬ﻢ ﻋﻴﻨﺎ‬

‫ﻭﻟﻜﻦ ﺗﻌﺠﺐ ﻣﻨﻬﻢ ﻓﻌﻠﻬﻢ ﻓﻴﻌﺪﻭ‪‬ﻢ ﺃﻭﻟﻴﺎﺀ ﺃﻣﺮ ﻭﻳﺄﻣﺮﻭﻥ ﺍﻟﻨﺎﺱ ﺑﺎﻟﺪﺧﻮﻝ ﰲ ﻃﺎﻋﺘﻬﻢ ﻭﻋﺪﻡ‬

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 ‫ﺍﻟﱪﺍﺀﺓ ﻣﻦ ﺍﻟﻄﻮﺍﻏﻴﺖ‬

‫ﺍﳋﺮﻭﺝ ﻋﻠﻴﻬﻢ ﻭﺇﻳﻐﺎﺭ ﺻﺪﺭﻭ ﺍﻟﻨﺎﺱ ﻋﻠﻴﻬﻢ ﺑﻠﻮﻳﺘﻬﻤﻮﻥ ﻣﻦ ﻛﻔﺮﻫﻢ ﺑﺎﳋﺎﺭﺟﻴﺔ ﻭﻗﺪ‬

‫ﻳﻜﻔﺮﻭ‪‬ﻢ ﻭﺃﻧﻪ ﻣﻦ ﻛﻼﺏ ﺍﻟﻨﺎﺱ ﻭﺃﻧﻪ ﳚﺐ ﻗﺘﺎﳍﻢ ﻭﺍﻟﺘﺨﻠﺺ ﻣﻨﻬﻢ ﻭﻫﺬﻩ ﺍﻷﻓﻌﺎﻝ ﺗﺪﻝ‬

‫ﺣﻘﻴﻘﺔ ﻋﻠﻰ ﻛﺬ‪‬ﻢ ﰲ ﻗﻮﳍﻢ ﺃﻧﻪ ﻛﻔﺮ ﻭﺃﻧﻪ ﻻ ﳚﻮﺯ ﻓﻠﻮ ﻛﺎﻧﻮﺍ ﻳﻌﺘﻘﺪﻭﻥ ﻫﺬﺍ ﻋﻠﻰ ﺍﳊﻘﻴﻘﺔ‬

‫ﻟﺒﻐﻀﻮﺍ ﻣﻦ ﺣﻜﻢ ‪‬ﺎ ﻭﺟﺎﻧﺒﻮﻩ ﻭﻷﻣﺮﻭﺍ ﺑﻘﺘﺎﳍﻢ ﻛﻤﺎ ﺃﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ﺑﺎﻟﻘﺘﺎﻝ ﺣﱴ ﻻ ﺗﻜﻮﻥ ﻓﺘﻨﺔ‬

‫ﻋﻦ ﺷﺮﻳﻌﺔ ﻣﻦ ﺍﻟﺸﺮﺍﺋﻊ‬ ‫ﻭﻳﻜﻮﻥ ﺍﻟﺪﻳﻦ ﻛﻠﻪ ﷲ ﻭﻛﻤﺎ ﺃﲨﻌﺖ ﺍﻷﻣﺔ ﻋﻠﻰ ﻗﺘﺎﻝ ﻣﻦ ﺍﻣﺘﻨﻊ‬

‫ﺍ‪‬ﻤﻊ ﻋﻠﻴﻬﺎ ﻭﻋﻠﻤﺎﺀ ﺍﻟﺴﻮﺀ ﻳﻌﺮﻓﻮﻥ ﻫﺬﺍ ﲤﺎﻡ ﺍﳌﻌﺮﻓﺔ ﻭﻟﻜﻦ ﺑﻌﺪﺕ ﻋﻠﻴﻬﻢ ﺍﻟﺸﻘﺔ ﻭﻓﺮﻃﻮﺍ‬

‫ﺑﺪﻳﻨﻬﻢ ﻭﺿﻨﻮﺍ ﺑﺄﻣﻮﺍﳍﻢ ﻭﺩﻳﻨﺎﻫﻢ ﻓﻬﻢ ﻟﻮ ﺃﻇﻬﺮﻭﺍ ﺍﻟﱪﺍﺀﺓ ﻣﻦ ﺍﻟﻄﻮﺍﻏﻴﺖ ﻟﻀﺎﻋﺖ ﺩﻧﻴﺎﻫﻢ‬

‫ﻭﻟﻄﺎﺭﺩﻫﻢ ﺍﻟﻄﻮﺍﻏﻴﺖ ﻛﻤﺎ ﻳﻄﺎﺭﺩﻭﻥ ﺍﳌﻮﺣﺪﻳﻦ ﻓﺎﻟﺘﺰﻣﻮﺍ ﺩﻳﻦ ﺍﻟﻄﺎﻏﻮﺕ ﻭﻓﺮﻃﻮﺍ ﰲ ﺩﻳﻦ ﺍﷲ‬

‫ﻓﺄﻟﺰﻣﻬﻢ ﺍﻟﻄﺎﻏﻮﺕ ﺑﺘﻐﻴﲑ ﺩﻳﻦ ﺍﷲ ﺗﻌﺎﱃ ﺣﱴ ﻳﺴﻮﻍ ﻟﻪ ﻓﻌﻞ ﻣﺎ ﻳﻮﺍﻓﻖ ﺩﻳﻨﻪ ﻭﻻ ﺗﺮﺗﻌﺪ ﺃﻧﻮﻑ‬

‫ﺍﻟﻨﺎﺱ ﻣﻦ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﺍﳉﺪﻳﺪ ﻓﺠﺎﺅﻭﻫﻢ ﲟﻦ ﻳﻌﻈﻢ ﻭ‪‬ﻢ ﳑﻦ ﻳﻨﺘﺴﺐ ﻟﻠﻌﻠﻢ ﺣﱴ ﻳﻘﺒﻞ ﺍﻟﻨﺎﺱ‬

‫ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﺍﳉﺪﻳﺪ ﻓﻴﺎﷲ ﻣﺎ ﺃﻋﻈﻢ ﺫﻧﺐ ﻫﺆﻻﺀ ﺍﻷﺣﺒﺎﺭ ﰒ ﳌﺎ ﻛﺘﺐ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﺩﻳﻦ‬

‫ﺍﻹﺳﻼﻡ ﺍﻟﺒﻘﺎﺀ ﻭﺍﻟﻈﻬﻮﺭﻭﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻧﺎﺻﺮ ﺩﻳﻨﻪ ﻻ ﳏﺎﻟﺔ ﻭﺃﻥ ﻣﻦ ﻳﺘﻮﱃ ﻓﺈﻥ ﺍﷲ ﺗﻌﺎﱃ‬

‫ﻔﻘﹸﻮﺍ ﻓ‪‬ﻲ ﺳ‪‬ﺒﹺﻴﻞﹺ ﺍﻟ ﱠﻠﻪ‪‬‬

‫ﻮﻥﹶ ﻟ‪‬ﺘ‪‬ﻨ ‪‬‬
‫ﺪﻋ‪ ‬‬
‫ﺳﻴﺘﺒﺪﻝ ﻏﲑﻩ ﻭﻻ ﻳﻜﻮﻥ ﻣﺜﻠﻪ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ}ﻫ‪‬ﺎﺃﹶﻧﺘ‪‬ﻢ‪ ‬ﻫ‪‬ﺆ‪‬ﻟﹶﺎﺀ ﺗ‪ ‬‬

‫ﻮﻟﱠﻮ‪‬ﺍ‬
‫ﻭﺇﹺﻥ ﺗ‪‬ﺘ‪ ‬‬
‫ﻔﻘﹶﺮ‪‬ﺍﺀ ‪‬‬
‫ﻭﺃﹶﻧﺘ‪‬ﻢ‪ ‬ﺍ ﹾﻟ ﹸ‬
‫ﻔﺴِﻪ‪ ‬ﻭ‪‬ﺍﻟ ﱠﻠﻪ‪ ‬ﺍ ﹾﻟﻐ‪‬ﹺﻨﻲ‪ ‬‬
‫ﻭﻣ‪‬ﻦ ﻳ‪ ‬ﺒﺨ‪‬ﻞﹾ ﻓﹶﹺﺈ‪‬ﻧﻤ‪‬ﺎ ﻳ‪ ‬ﺒﺨ‪‬ﻞﹸ ﻋ‪‬ﻦ ‪‬ﻧ ﹾ‬
‫ﹶﻓﻤ‪‬ﻨﻜﹸﻢ ﻣ‪‬ﻦ ﻳ‪ ‬ﺒﺨ‪‬ﻞﹸ ‪‬‬

‫ﺭﺳ‪‬ﻮﹶﻟﻪ‪ ‬ﺑﹺﺎﻟﹾﻬ‪‬ﺪ‪‬ﻯ‬
‫ﺭﺳ‪‬ﻞﹶ ‪‬‬
‫ﺮﻛﹸﻢ‪ ‬ﺛﹸﻢ‪ ‬ﻟﹶﺎ ‪‬ﻳﻜﹸﻮﻧ‪‬ﻮﺍ ﺃﹶﻣ‪‬ﺜﹶﺎﹶﻟﻜﹸﻢ‪]{‬ﳏﻤﺪ‪}[٣٨:‬ﻫ‪‬ﻮ‪ ‬ﺍﻟﱠﺬ‪‬ﻱ ﹶﺃ ‪‬‬
‫ﺪﻝﹾ ﻗﹶﻮ‪‬ﻣﺎﹰ ﻏﹶﻴ‪ ‬‬
‫‪‬ﻳﺴ‪‬ﺘ‪‬ﺒ‪ ‬‬

‫ﹸﻮﻥﹶ{]ﺍﻟﺘﻮﺑﺔ‪[٣٣:‬‬
‫ﺮﻛ‬‫ﻤﺸ‪ ‬ﹺ‬
‫ﻩ ﺍ ﹾﻟ ‪‬‬
‫ﻭﻟﹶﻮ‪ ‬ﻛﹶﺮﹺ ‪‬‬
‫ﻪ ‪‬‬
‫ﻛ ﱢﻠ ‪‬‬
‫ﻋﻠﹶﻰ ﺍﻟﺪ‪‬ﻳﻦﹺ ﹸ‬
‫ﻩ ‪‬‬
‫ﺮ‪‬‬‫ﻖ ﻟ‪‬ﻴﻈﹾﻬﹺ ‪‬‬
‫ﺤ ‪‬‬
‫ﻭ‪‬ﺩ‪‬ﻳﻦﹺ ﺍﹾﻟ ‪‬‬

‫ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥ ﺍﳊﻖ ﻻ ﺑﺪ ﻣﻦ ﺇﻇﻬﺎﺭﻩ ﻭﺍﻟﱪﺍﺀﺓ ﻣﻦ ﳐﺎﻟﻔﻴﻪ ﻓﺄﻇﻬﺮ ﺃﻫﻞ ﺍﳊﻖ ﺍﻟﱪﺍﺀﺓ‬

‫ﻣﻦ ﺍﻟﻄﻮﺍﻏﻴﺖ ﻭﻣﻦ ﺃﻭﻟﻴﺎﺅﻫﻢ ﻓﺎﺿﻄﺮ ﻋﻠﻤﺎﺀ ﺍﻟﺴﻮﺀ ﻣﻦ ﺍﻟﻮﻗﻮﻑ ﻣﻊ ﺍﻟﻄﺎﻏﻮﺕ ﻭﻧﺼﺮﺗﻪ‬

‫ﻷ‪‬ﻢ ﻧﺼﺮﻭﻩ ﺃﻭﻝ ﻣﺮﺓ ﺑﺘﻐﻴﲑ ﺩﻳﻦ ﺍﷲ ﺗﻌﺎﱃ ﻭﱂ ﻳﻜﻦ ﻋﻨﺪﻫﻢ ﻣﻦ ﻗﻮﺓ ﺍﻹﳝﺎﻥ ﻭﺍﻟﻨﻔﺲ ﻣﻦ‬

‫ﻣﻮﺍﺟﻬﺔ ﺃﻧﻔﺴﻬﻢ ﻭﳐﺎﻟﻔﺔ ﺍﻟﻄﺎﻏﻮﺕ ﻓﺎﻟﺘﺰﻣﻮﺍ ﺩﻳﻦ ﺍﻟﻄﺎﻏﻮﺕ ﻭﻋﺎﺩﻭﺍ ﳐﺎﻟﻔﻴﻪ ﻭﺣﻜﻤﻮﺍ‬

‫ﻋﻠﻴﻬﻢ ﺑﺄﺣﻜﺎﻡ ﺍﳋﻮﺍﺭﺝ ﻭﺃﻓﺘﻮﺍ ﻟﻠﻄﺎﻏﻮﺕ ﺑﻘﺘﻞ ﺍﳌﻮﺣﺪﻳﻦ ﻭﺳﺠﻨﻬﻢ ﻭﺗﺸﺮﻳﺪﻫﻢ ﻭﺗﺮﻭﻳﻊ‬

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 ‫ﺍﻟﱪﺍﺀﺓ ﻣﻦ ﺍﻟﻄﻮﺍﻏﻴﺖ‬

‫ﺃﻫﻠﻴﻬﻢ ﻭﻫﺬﺍ ﻫﻮ ﻋﲔ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻄﺎﻏﻮﺕ ﺑﻞ ﻫﻮ ﺃﻋﻈﻢ ﺍﻟﻨﺼﺮﺓ ﻟﻠﻄﺎﻏﻮﺕ ﺑﻞ ﻫﻢ ﺃﻋﻈﻢ‬

‫ﺟﻨﺪ ﻟﻠﻄﺎﻏﻮﺕ ﻻ ﻳﻮﺍﺯﻳﻬﻢ ﺟﻨﺪ ﻓﻼ ﻳﻘﺎﺗﻞ ﺟﻨﺪ ﺍﻟﻄﺎﻏﻮﺕ ﺇﻻ ﻋﻦ ﺭﺃﻱ ﻫﺆﻻﺀ ﺍﳋﻮﻧﺔ ﻭﻻ‬

‫ﻌﻔﹶﺎﺀ‬
‫ﻀ‪‬‬‫ﻭﺇﹺﺫﹾ ﻳ‪‬ﺘﺤ‪‬ﺎﺟ‪‬ﻮﻥﹶ ﻓ‪‬ﻲ ﺍﻟﻨ‪‬ﺎﺭﹺ ﻓﹶ‪‬ﻴﻘﹸﻮﻝﹸ ﺍﻟ ‪‬‬
‫ﳜﺮﺟﻮﻥ ﻋﻦ ﺭﺃﻳﻬﻢ ﻫﻢ ﻳﺘﺤﺎﺟﻮﻥ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ} ‪‬‬

‫ﺮﺃﹶ‬
‫ﻣﻦ‪ ‬ﺍﻟﻨ‪‬ﺎﺭﹺ{]ﻏﺎﻓﺮ‪}[٤٧:‬ﺇﹺﺫﹾ ﺗ‪‬ﺒ‪ ‬‬
‫ﻣﻐ‪‬ﻨ‪‬ﻮﻥﹶ ﻋ‪‬ﻨ‪‬ﺎ ‪‬ﻧﺼ‪‬ﻴﺒﺎﹰ ‪‬‬
‫‪‬ﻟﻠﱠﺬ‪‬ﻳﻦ‪ ‬ﺍﺳ‪‬ﺘﻜﹾﺒ‪‬ﺮ‪‬ﻭﺍ ﹺﺇﻧ‪‬ﺎ ﻛﹸﻨ‪‬ﺎ ﹶﻟﻜﹸﻢ‪ ‬ﺗ‪‬ﺒ‪‬ﻌﺎﹰ ﻓﹶﻬ‪‬ﻞﹾ ﺃﹶﻧﺘ‪‬ﻢ ‪‬‬

‫ﻌﺖ‪ ‬ﺑﹺﻬﹺﻢ‪ ‬ﺍﻷَﺳ‪‬ﺒ‪‬ﺎﺏ‪]{‬ﺍﻟﺒﻘﺮﺓ‪ [١٦٦:‬ﻓﻜﻴﻒ‬

‫ﻘﻄﱠ ‪‬‬
‫ﻭﺍﹾ ﺍ ﹾﻟﻌ‪‬ﺬﹶﺍﺏ‪ ‬ﻭ‪‬ﺗ ﹶ‬
‫ﺭﺃﹶ ‪‬‬
‫ﻭ‪‬‬‫ﻣﻦ‪ ‬ﺍﻟﱠﺬ‪‬ﻳﻦ‪ ‬ﺍﺗ‪‬ﺒﻌ‪‬ﻮﺍﹾ ‪‬‬
‫ﺍﻟﱠﺬ‪‬ﻳﻦ‪ ‬ﺍﺗ‪‬ﹺﺒﻌ‪‬ﻮﺍﹾ ‪‬‬

‫ﺇﺫﺍ ﻳﻜﻔﺮ ﻣﻦ ﻛﺎﻥ ﻣﻦ ﺟﻨﺪ ﺍﻟﻄﺎﻏﻮﺕ ﻭﻻ ﻳﻜﻔﺮ ﻣﻦ ﻛﺎﻥ ﻛﻞ ﺟﻨﺪﻱ ﻻ ﻳﻘﺎﺗﻞ ﺇﻻ ﻋﻦ‬

‫ﺭﺃﻳﻬﻢ ﻭﻓﺘﻮﺍﻫﻢ ﻫﺬﺍ ﳏﺎﻝ ﰲ ﺍﻟﺸﺮﻉ ﻭﺍﻟﻌﻘﻞ‪.‬‬

‫ﻓﻜﻞ ﻣﻦ ﻗﺎﻝ ﺑﺄﻥ ﱂ ﻳﻜﻠﻒ ﺑﺎﻟﻜﻔﺮ ﺑﺎﻟﻄﻮﺍﻏﻴﺖ ﻭﺍﻟﱪﺍﺀﺓ ﻣﻨﻬﻤﻮﺃﻧﻪ ﻻ ﳚﺐ ﻋﻠﻴﻪ‬

‫ﺍﻟﺘﻌﺮﺽ ﳍﻢ ﻭﻻ ﺍﻹﻧﻜﺎﺭ ﻋﻠﻴﻬﻢ ﻭﻻ ﺗﻜﻔﲑﻫﻢ ﻭﻻ ﻗﺘﺎﳍﻢ ﻓﻬﺬﺍ ﻛﺎﻓﺮ ﱂ ﳛﻘﻖ ﺃﺻﻞ ﺍﻟﺪﻳﻦ‬

‫ﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﳏﻤﺪ ﺭﲪﻪ ﺍﷲ )ﻓﺎﷲ‪ ،‬ﺍﷲ‪ ،‬ﺇﺧﻮﺍﱐ‪:‬ﲤﺴﻜﻮﺍ ﺑﺄﺻﻞ ﺩﻳﻨﻜﻢ ﺃﻭﻟﻪ ﻭﺁﺧﺮﻩ‪،‬‬

‫ﺍﺳﻪ ﻭﺭﺃﺳﻪ‪ ،‬ﻭﻫﻮ‪:‬ﺷﻬﺎﺩﺓ ﺃﻥ ﻻﺇﻟﻪ ﺇﻻ ﺍﷲ؛ ﻭﺍﻋﺮﻓﻮﺍ‪:‬ﻣﻌﻨﺎﻫﺎ؛ ﻭﺃﺣﺒﻮﺍ ﺃﻫﻠﻬﺎ‪ ،‬ﻭﺍﺟﻌﻠﻮﻫﻢ‬

‫ﺇﺧﻮﺍﻧﻜﻢ‪ ،‬ﻭﻟﻮ ﻛﺎﻧﻮﺍ ﺑﻌﻴﺪﻳﻦ؛ ﻭﺍﻛﻔﺮﻭﺍ ﺑﺎﻟﻄﻮﺍﻏﻴﺖ‪ ،‬ﻭﻋﺎﺩﻭﻫﻢ‪ ،‬ﻭﺍﺑﻐﻀﻮﺍ ﻣﻦ ﺃﺣﺒﻬﻢ‪ ،‬ﺃﻭ‬

‫ﺟﺎﺩﻝ ﻋﻨﻬﻢ‪ ،‬ﺃﻭ ﱂ ﻳﻜﻔﺮﻫﻢ‪ ،‬ﺃﻭ ﻗﺎﻝ ﻣﺎﻋﻠﻲ ﻣﻨﻬﻢ‪ ،‬ﺃﻭ ﻗﺎﻝ ﻣﺎﻛﻠﻔﲏ ﺍﷲ ‪‬ﻢ‪ ،‬ﻓﻘﺪ ﻛﺬﺏ‬

‫ﻫﺬﺍ ﻋﻠﻰ ﺍﷲ‪ ،‬ﻭﺍﻓﺘﺮﻯ؛ ﺑﻞ‪:‬ﻛﻠﻔﻪ ﺍﷲ ‪‬ﻢ‪ ،‬ﻭﻓﺮﺽ ﻋﻠﻴﻪ ﺍﻟﻜﻔﺮ ‪‬ﻢ‪ ،‬ﻭﺍﻟﱪﺍﺀﺓ ﻣﻨﻬﻢ؛ ﻭﻟﻮ‬

‫ﻛﺎﻧﻮﺍ‪:‬ﺇﺧﻮﺍﻧﻪ‪ ،‬ﻭﺃﻭﻻﺩﻩ؛ ﻓﺎﷲ‪ ،‬ﺍﷲ‪ ،‬ﲤﺴﻜﻮﺍ ﺑﺄﺻﻞ ﺩﻳﻨﻜﻢ‪ ،‬ﻟﻌﻠﻜﻢ ﺗﻠﻘﻮﻥ ﺭﺑﻜﻢ‪ ،‬ﻻ‬

‫ﺗﺸﺮﻛﻮﻥ ﺑﻪ ﺷﻴﺌﺎ؛(‪.‬‬

‫ﻓﻜﻴﻒ ﲟﻦ ﻭﻗﻒ ﰲ ﺻﻔﻬﻢ ﻭﺃﺻﺒﺢ ﻣﻦ ﺣﺰ‪‬ﻢ ﻭﺭﻛﻨﻬﻢ ﺍﻟﺬﻱ ﻻ ﻳﻘﻮﻡ ﺍﻟﻄﺎﻏﻮﺕ ﺇﻻ ﻋﻠﻴﻪ‪.‬‬

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