Microsoft Word Counterfiet Of Salafis

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‫‪‬‬ ‫‪‬‬

‫ﺍﺭﺩﻭ ﺗﺮﺟﻤﻪ‬

‫ۃ اد ءا ۃ وا ا
‬ ‫ ا ‪ ‬ﮉا‬

‫ ‪ :‬ڈاﭩ رق‬ ‫ ‪   :‬ا ا ار‪# $‬ده‬

‫‪‬‬

‫ﻣﺮﻛﺰ ﺩﺍﺭ ﺍﻝأﺭﻗﻢ‬ ‫ﺟﻤﻴﻊ ﺣﻘﻮﻕ ﺍﻟﻄﺒﻊ ﻭﺍﻟﻨﺸﺮ ﻣﺤﻔﻮﻇ＆ ﻟﻤﻮﻗﻊ ﻓﻀﻴﻠ＆ ﺍﻟﺪﻛﺘﻮﺭ ﻃﺎﺭﻕ ﻋﺒﺪ ﺍﻟﺤﻠﻴﻢ ‪2007‬‬

‫ ؤر  ڈ ‪h:  6‬ؤ †  ‪ †5‬ن‬

‫‪2‬‬ ‫ﻧﻤﺒﺮ‬

‫ﻋﻨﻮﺍﻥ‬

‫ﺷﻤﺎﺭ‬

‫ﺻﻔﺤﻪ‬ ‫ﻧﻤﺒﺮ‬

‫‪1‬‬

‫ﺍﻟﺘﻨﺒ‪，‬ﻪ‬

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‫‪2‬‬

‫ﻣﻘﺪﻣﻪ‬

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‫‪‬‬

‫ﭘﻬﻠﯽ ﻓﺼﻞ‬

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‫ﭼﻨﺪ ﺿﺮﻭﺭﯼ ﺗﻌﺮګﻔﺎﺕ‬

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‫‪4‬‬

‫ﺍﻟﺴﻠﻔ‪＆，‬‬

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‫ﺍﻟﺴﻠﻔ‪，‬ﻮﻥ‬

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‫ﺍ‪＄‬ﻞ ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆‬

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‫‪7‬‬

‫ﺍﻟﻤﺮﺟﺌﻪ‬

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‫‪8‬‬

‫ﺍﻟﺨﻮﺍﺭﺝ‬

‫‪20‬‬

‫‪9‬‬

‫ﺍګﻤﺎﻥ ﮐﺎ ﺻﺤ‪，‬ﺢ ﻣﻔﻬﻮﻡ‬

‫‪21‬‬

‫‪10‬‬

‫ﭼﻨﺪﺿﺮﻭﺭﯼ ﻣﻔﺎﻫ‪，‬ﻢ‬

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‫‪11‬‬

‫ﺁﺧﺮﯼ ﺑﺎﺕ‬

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‫‪‬‬

‫ﺩﻭﺳﺮﯼ ﻓﺼﻞ‬

‫‪25‬‬

‫‪12‬‬

‫ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﺍﻭﺭ ﺳﻠﻒ ﺻﺎﻟﺤ‪，‬ﻦ ﮐﯽ ﻃﺮﻑ ﻣﻨﺴﻮﺏ ﺟﻤﺎﻋﺘﻮﺃ ﮐﯽ ﺗﻌﺮګﻒ‬

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‫ﺍﻟﺠﺎﻣ‪，‬ﻪ ﺍﻟﻤﺪﺧﻠ‪，‬ﻪ‬

‫‪25‬‬

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‫ﺍﺱ ﮐﺘﺎﺏ ﮐﺔ ﻣﺘﻌﻠﻖ ﻣ‪，‬ﺮﺓ ﺗﺎﺛﺮﺍﺕ ګﻪ ﺩﺭﺝ ﺫګﻞ ﻫ‪ Ｓ‬ﺍﺯ ﺷ‪，‬ﺦ ﺍﻣﺎﻡ ﺑﮑﺮ‬

‫‪27‬‬

‫‪15‬‬

‫ﺍﺱ ﭘﻬﻠﯽ ﺟﻤﺎﻋﺖ ﮐﺔ ﻣﺮﮐﺰﯼ ﻧﻈﺮګﺎﺕ‬

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‫ﺍﻟﺒﺎﻧ‪，，‬ﻦ‬

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‫ﺍﺑﻮﺯګﺪ ﺭﺣﻤﻪ ﺍﷲ‬

‫‪3‬‬ ‫‪17‬‬

‫ﺍﺱ ﺟﻤﺎﻋﺖ ﮐﺔ ﻣﺮﮐﺰﯼ ﻧﻈﺮګﺎﺕ‬

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‫ﺍﮐ‪，‬ﺈﻣﮏ ﺳﻠﻔﯽ‬

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‫ﺍﺱ ﺟﻤﺎﻋﺖ ﮐﺔ ﻣﺮﮐﺰﯼ ﻧﻈﺮګﺎﺕ‬

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‫ﺳﻨﯽ ﺳﻠﻔ‪，‬ﻪ ﮐﺔ ﻣﺸﺎﺋﺦ‬

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‫‪21‬‬

‫ﺍﺱ ﭼﻮﺗ‪％‬ﯽ ﺟﻤﺎﻋﺖ ﮐﺔ ﻣﺮﮐﺰﯼ ﻧﻈﺮګﺎﺕ‬

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‫ﺳﻠﻔﯽ ﺍﺧﻮﺍﻥ ﺍﻟﻤﺴﻠﻤ‪，‬ﻦ‬

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‫ﺍﺱ ﭘﺎﻧﭽﻮګﺄ ﺟﻤﺎﻋﺖ ﮐﺔ ﻣﺮﮐﺰﯼ ﻧﻈﺮګﺎﺕ‬

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‫ﺳﻠﻔﯽ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆‬

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‫ﺍﺱ ﺟﻤﺎﻋﺖ ﮐﺔ ﻣﺮﮐﺰﯼ ﻧﻈﺮګﺎﺕ‬

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‫ﺩﺭﻣ‪，‬ﺎ_ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆‬

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‫ﺍﺱ ﺟﻤﺎﻋﺖ ﮐﺔ ﻣﺮﮐﺰﯼ ﻧﻈﺮګﺎﺕ‬

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‫ﻣﺠﺎ‪Ｆ‬ګﻦ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆‬

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‫‪‬‬

‫ﺗ‪，‬ﺴﺮﯼ ﻓﺼﻞ‬

‫‪43‬‬

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‫ﺳﻠﻔ‪，‬ﺖ ﮐﺔ ﺩﻋﻮګﺪﺍﺭ ﺧﻮﺍﺭﺝ ﺍﻭﺭ ﺻﻮﻓ‪，‬ﻪ ﮐﺔ ﺩﺭﻣ‪，‬ﺎﻥ ﻫ‪Ｓ‬‬

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‫ﺍﻟﺠﺎﻣ‪，‬ﻪ ﺍﻟﻤﺪﺧﻠ‪，‬ﻪ‬

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‫ﺑﻨ‪，‬ﺎﺩﯼ ﺍﺻﻮﻝ‬

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‫‪33‬‬

‫ﮐﺆﻭﺍ ﭘ‪％‬ﻞ‬

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‫‪‬‬

‫ﭼﻮﺗ‪％‬ﯽ ﻓﺼﻞ‬

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‫ﺑﻨ‪，‬ﺎﺩﯼ ﻗﻮﺍﻋﺪ ﺳﺔ ﺍﺧﺘ‪＋‬ﻑ‬

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‫ﺍګﻤﺎﻥ ﮐﺔ ﻣﺘﻌﻠﻖ ﻧﻈﺮګﻪ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆‬

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‫ﺍﺣﻨﺎﻑ ﺍﻭﺭ ﻋﻘ‪，‬ﺪﻩ ﺍګﻤﺎﻥ‬

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‫ﮐﻔﺮګﻪ ﻋﻤﻞ ګﺎ ﮐﻔﺮ ﻋﻤﻠﯽ‬

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‫ﻋﻘ‪，‬ﺪﺓ ﺳﺔ ﻣﺘﻌﻠﻖ ﺍګﮏ ﺳﻮﺍﻝ ﺍﻭﺭ ﺍﺱ ﮐﺎ ﺟﻮﺍﺏ‬

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‫‪40‬‬

‫ﺳﻮﺍﻝ‬

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‫ﺟﻮﺍﺏ‬

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‫ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﺍﻭﺭ ﺧﻮﺍﺭﺝ ﮐﺔ ﻣﺎﺑ‪，‬ﻦ ﻓﺮﻕ‬

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‫ﺳﻮﺭۃ ﺍﻟﻤﺎﺋﺪﻩ ﮐﯽ ﺑﺤﺚ( ﻭﻣﻦ ‪ Ｐ‬ګﺤﮑﻢ ﺑﻤﺎ ﺍﻧﺰﻝ ﺍﷲ ﻓﺎٶﻟﺌﮏ ‪＄‬ﻢ‬ ‫‪43‬‬

‫ﺍﻟﮑﺎﻓﺮﻭﻥ)ګﻌﻨﯽ ﺟﻮ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﻣﻄﺎﺑﻖ ﺣﮑﻢ ﻧﻪ ﮐﺮګﺄ ﺗﻮ‬

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‫ګﻬﯽ ﻟﻮﮒ ﮐﺎﻓﺮ ﻫ‪Ｓ‬‬ ‫‪44‬‬

‫ﺍﺑﻦ ﻋﺒﺎﺱ‪ ‬ﮐﯽ ګﻪ ﺗﻔﺴ‪，‬ﺮ ﺍﺟﺘﻬﺎﺩ ‪ Ｂ‬ﺣﮑﻤﺎً ﻣﺮﻓﻮﻉ ﮐﺔ ﻗﺒ‪，‬ﻞ ﺳﺔ‬ ‫ﻧﻬ‪Ｓ‬‬

‫‪82‬‬

‫‪45‬‬

‫ﺻﺤﺎ‪ Ｋ‬ﮐﺎ ﻗﻮﻝ ﺍﻭﺭ ﺍﺩﻟﻪ ﺷﺮﻋ‪，‬ﻪ ﻣ‪ Ｓ‬ﺍﺱ ﮐﺎ ﻣﻘﺎﻡ‬

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‫ﺍﺱ ﻗﻮﻝ ﮐﺔ ﻣﺘﻌﻠﻖ ﺍ‪ Ｈ‬ﻋﻠﻢ ﮐﺔ ﻏﻠﻂ ﺍﻗﻮﺍﻝ‬

‫‪83‬‬

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‫ﺍﻥ ﻋﻠﻤﺎءﺍﻭﺭ ﻣﺤﺪﺛ‪，‬ﻦ ﮐﺔ ﺍﻗﻮﺍﻝ ﺟﻮ ﻣﺬﻫﺐ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﮐﺔ ﺣﺎﻣﯽ ﻫ‪Ｓ‬‬

‫‪84‬‬

‫‪48‬‬

‫ﺷ‪，‬ﺦ ﺍﻻﺳ‪＋‬ﻡ ﺍﺑﻦ ﺗ‪，‬ﻤ‪，‬ﻪ‪‬‬

‫‪84‬‬

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‫ﺣﺎﻓﻆ ﺍﺑﻦ ﮐﺜ‪，‬ﺮ‪‬‬

‫‪86‬‬

‫‪50‬‬

‫ﻋ‪＋‬ﻣﻪ ﺍﻣﺎﻡ ﻣﺤﺪﺙ ﺍﺣﻤﺪ ﺷﺎﮐﺮ‪‬‬

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‫ﺍﻣﺎﻡ ﻋ‪＋‬ﻣﻪ ﻣﻔﺘﯽ ﺩګﺎﺭ ﺳﻌﻮﺩګﻪ ﺷ‪，‬ﺦ ﻣﺤﻤﺪ ﺑﻦ ﺍﺑﺮﺍﻫ‪，‬ﻢ‪‬‬

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‫ﺷ‪，‬ﺦ ﻋ‪＋‬ﻣﻪ ﺻﺎ‪ Ｏ‬ﺍﻟﻔﻮﺯﺍﻥ‬

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‫ﻋ‪＋‬ﻣﻪ ﺷ‪，‬ﺦ ﻋﺒﺪﺍﻟﻌﺰګﺰ ﺑﻦ ﺑﺎﺯ‪‬‬

‫‪89‬‬

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‫ﻋ‪＋‬ﻣﻪ ﺷ‪，‬ﺦ ﻋﺒﺪﺍﻟﻘﺎﺩﺭ ﻋﻮﺩۃ‪‬‬

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‫‪‬‬

‫ﭘﺎﻧﭽﻮګﺄ ﻓﺼﻞ‬

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‫‪5‬‬ ‫‪56‬‬

‫ﺩﻋﻮګﺪﺍﺭﻭﺃ ﮐﺔ ﺩ‪＄‬ﻮﮐﻮﺃ ﮐﺎ ﺑ‪，‬ﺎﻥ‬

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‫ﺩﻋﻮګﺪﺍﺭﺍﻥ ﮐﯽ ﺑﺪﻋﺎﺕ ﮐﺎ ﺑﻄ‪＋‬ﻥ‬

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‫ﺍ‪ Ｈ‬ﻋﻠﻢ ﺳﺔ ﺳﻮﺍﻝ ﮐﺮﻧﺎ‬

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‫ﺍﺟﺘﻬﺎﺩ ﺍﻭﺭ ﺗﻘﻠ‪，‬ﺪ‬

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‫ﺗﻘﻠ‪，‬ﺪ ﻣﻘﺒﻮﻝ ﮐﯽ ﺣﺪﻭﺩ‬

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‫ﻋﻠﻢ ﺟﺮﺡ ﻭﺗﻌﺪګﻞ‬

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‫‪‬‬

‫ﭼ‪＂％‬ﯽ ﻓﺼﻞ‬

‫‪106‬‬

‫‪63‬‬

‫ﻧﺌﯽ ﻧﺴﻞ ﮐﻮ ﺍﺱ ﻧﻘﺎﺏ ﭘﻮﺵ ﺍﺭﺟﺎﺋﯽ ﻓﺘﻨﺔ ﺳﺔ ﺧﻮﺩ ﮐﻮ ﺩﻭﺭ ﺭﮐ‪％‬ﻨﺔ‬ ‫ﮐﯽ ﺩﻋﻮﺕ!‬

‫‪106‬‬

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‫ﺧﻮﺩ ﮐﻮ ﻋﺎﺟﺰ ﮐﺮﺩګﻨﺎ ‪،‬ﺟ‪％‬ﮏ ﺟﺎﻧﺎ‬

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‫ﻣﺴﻠﻤﺎﻧﻮﺃ ﮐﯽ ﻣﺸﮑ‪＋‬ﺕ ﺳﺔ ﻋﺪﻡ ﺩﻟﭽﺴﭙﯽ ﻭﻻﭘﺮﻭﺍﻫﯽ‬

‫‪107‬‬

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‫ﻣﺮﻋﻮﺑ‪，‬ﺖ ﺍﻭﺭ ﺫﻫﻨﯽ ﺷﮑﺴﺖ‬

‫‪107‬‬

‫‪‬‬

‫ﺷﺮګﻌﺖ ﺳﺔ ﺟﻬﺎﻟﺖ‬

‫‪108‬‬

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‫ﺧﻮﺩ ﮐﻮﺑﺆﺍ ﺳﻤﺠ‪％‬ﻨﺎ ﺍﻭﺭ ﺑﺔ ﺍﺩﺏ ﻫﻮﻧﺎ‬

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‫‪68‬‬

‫ﺧﺎﺗﻤﻪ‬

‫‪109‬‬

‫‪69‬‬

‫‪ Ａ‬ﺑﺆﺓ ﻭﺛﻮﻕ ﺳﺔ ﮐﻬﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ګﻪ ﺩﻋﻮګﺪﺍﺭﺍﻥ‬

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‫‪70‬‬

‫ﻣﺮﺟﺌﻪ ﻫ‪Ｓ‬‬

‫‪109‬‬

‫‪71‬‬

‫ﺧﻮﺍﺭﺝ ﻫ‪Ｓ‬‬

‫‪109‬‬

‫‪72‬‬

‫ﺻﻮﻓ‪，‬ﻪ ﻫ‪Ｓ‬‬

‫‪109‬‬

‫‪73‬‬

‫ﺳ‪，‬ﮑﻮﻟﺮ ﻫ‪Ｓ‬‬

‫‪109‬‬

‫‪74‬‬

‫ﻣﻠﺤﻘﻪ ﺑﺤﺚ‬

‫‪112‬‬

‫‪6‬‬ ‫‪75‬‬

‫ﻋﺘ‪，‬ﺒﯽ ﮐﯽ ﮐﺘﺎﺏ” ﺍﻟﺤﮑﻢ ﺑﻐ‪，‬ﺮ ﻣﺎﺍﻧﺰﻝ ﺍﷲ“ ﮐﺎ ﺭﺩّ‬

‫‪112‬‬

‫‪76‬‬

‫ﻣﻘﺪﻣﻪ‬

‫‪112‬‬

‫‪77‬‬

‫ﻋﺘ‪，‬ﺒﯽ ﮐﺔ ﻣﻮﻗﻒ ﮐﺎ ﺧ‪＋‬ﺻﻪ ګﻪ ‪Ｂ‬‬

‫‪113‬‬

‫‪78‬‬

‫ﺑﺤﺚ ﺍﻭّﻝ‪ :‬ﻗﻮﺍﻋﺪ ﺟﻦ ﮐﺎ ﺟﺎﻧﻨﺎ ﺿﺮﻭﺭﯼ ‪Ｂ‬‬

‫‪115‬‬

‫‪79‬‬

‫ﻋﺘ‪，‬ﺒﯽ ﺍﭘﻨﺔ ﭘﻬﻠﺔ ﻗﺎﻋﺪﺓ ﻣ‪ Ｓ‬ﺑ‪，‬ﺎﻥ ﮐﺮﺗﺎ ‪ Ｂ‬ﮐﻪ‬

‫‪115‬‬

‫‪80‬‬

‫ﺩﻭﺳﺮﺓ ﻗﺎﻋﺪﺓ ﻣ‪ Ｓ‬ګﻪ ﺑ‪，‬ﺎﻥ ﮐﺮﺗﺎ ‪ Ｂ‬ﮐﻪ‬

‫‪116‬‬

‫‪81‬‬

‫ﺗ‪，‬ﺴﺮﺍ ﻗﺎﻋﺪﻩ ﮐﻪ‪:‬‬

‫‪117‬‬

‫‪82‬‬

‫ﭼﻮﺗ‪％‬ﺎ ﻗﺎﻋﺪﻩ ﮐﻪ‪:‬‬

‫‪119‬‬

‫‪83‬‬

‫ﭘﺎﻧﭽﻮﺍﺃ ﻗﺎﻋﺪﻩ‪:‬‬

‫‪119‬‬

‫‪84‬‬

‫ﭼ‪＂％‬ﺎ ﻗﺎﻋﺪﻩ‪:‬ﺍﺟﻤﺎﻝ ﺑﻬﺖ ﺳﺔ ﺍﺷﮑﺎﻻﺕ ﮐﺎ ﺳﺒﺐ ﺑﻦ ﺟﺎﺗﺎ ‪Ｂ‬‬

‫‪121‬‬

‫‪85‬‬

‫ﺑﺤﺚ ﺛﺎ‪ :‬ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﺑﻐ‪，‬ﺮ ﺣﮑﻢ ﮐﺮ_ ﮐﺔ ﻣﺴﺌﻠﺔ ﮐﯽ‬ ‫ﺗﻔﺼ‪，‬ﻞ‬

‫‪121‬‬

‫‪86‬‬

‫ﭘﻬﻠﯽ ﺻﻮﺭﺕ” ﺍﺳﺘﺤ‪＋‬ﻝ“‬

‫‪122‬‬

‫‪87‬‬

‫ﻋﺘ‪，‬ﺒﯽ ﮐﺔ ﺩﻻﺋﻞ‬

‫‪130‬‬

‫‪88‬‬

‫ﭘﻬﻠﯽ ﺩﻟ‪，‬ﻞ‬

‫‪130‬‬

‫‪89‬‬

‫ﺩﻭﺳﺮﯼ ﺩﻟ‪，‬ﻞ‬

‫‪130‬‬

‫‪90‬‬

‫ﺍﺱ ﺻﻮﺭﺕ ﮐﺔ ﻣﺴﺎﺋﻞ ﻣ‪ Ｓ‬ﺳﺔ ﺩﻭﺳﺮﺍ ﻣﺴﺌﻠﻪ‬

‫‪131‬‬

‫‪91‬‬

‫ﭼﻮﺗ‪％‬ﺎ ﻣﺴﺌﻠﻪ ﮐﻪ‬

‫‪132‬‬

‫‪92‬‬

‫ﭘﺎﻧﭽﻮﺍﺃ ﻣﺴﺌﻠﻪ‬

‫‪132‬‬

‫‪93‬‬

‫ﭼ‪＂％‬ﺎ ﻣﺴﺌﻠﻪ‬

‫‪133‬‬

‫‪94‬‬

‫ﺁ！‪％‬ﻮګﺄ ﺣﺎﻟﺖ ‪ :‬ﻗﺎﻧﻮﻥ ﺑﻨﺎﻧﺎ‬

‫‪133‬‬

‫‪7‬‬ ‫‪95‬‬

‫ﻧﻮګﺄ ﺣﺎﻟﺖ‬

‫‪135‬‬

‫‪96‬‬

‫ﺗ‪，‬ﺴﺮﯼ ﺑﺤﺚ ‪ :‬ﺍﺧﺘﺘﺎﻣﯽ ﻓﺼﻮﻝ‬

‫‪136‬‬

‫‪97‬‬

‫ﺩﻭﺭ ﺣﺎﺿﺮ ﮐﺔ ﺗ‪，‬ﻦ ﺍﻣﺎﻡ‬

‫‪136‬‬

‫‪98‬‬

‫ﭼﻮﺗ‪％‬ﯽ ﺑﺤﺚ ﻋﺘ‪，‬ﺒﯽ ﮐﺔ ﻣﺨﺎﻟﻔ‪，‬ﻦ ﮐﺔ ﺩﻻﺋﻞ‬

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‫‪‬‬ ‫‪‬‬ ‫‪‬‬ ‫‪‬‬ ‫‪‬‬ ‫‪‬‬ ‫‪‬‬ ‫‪‬‬ ‫‪‬‬ ‫‪‬‬ ‫‪‬‬ ‫‪‬‬ ‫‪‬‬ ‫‪‬‬ ‫‪‬‬ ‫‪‬‬ ‫‪‬‬

‫‪8‬‬

‫‪‬‬ ‫‪‬‬ ‫‪‬‬ ‫‪‬‬ ‫ﺩﻭ ِﺭ ﺣﺎﺿﺮ ﻣ‪ Ｓ‬ﺳﻠﻔ‪，‬ﺖ ﮐﺔ ﺩﻋﻮګﺪﺍﺭ ﻓﺮﻗﺔ ﻣ‪ Ｓ‬ﻣﻮﺟﻮﺩ ”ﺣﮑﻢ ﺑﻤﺎﺍﻧﺰﻝ ﺍﷲ “ګﻌﻨﯽ‬ ‫”ﺍﷲ ﮐﯽ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﺷﺮګﻌﺖ ﮐﺔ ﻣﻄﺎﺑﻖ ﺣﮑﻢ ﮐﺮ_ “ﮐﺔ ﻋﻨﻮﺍﻥ ﺳﺔ ﻣﺘﻌﻠﻖ ﺍﻧﺤﺮﺍﻑ‬ ‫ﺻﺮﻑ ﺍګﮏ ﻟﻐﺰﺵ ﻧﻬ‪ Ｓ‬ﺑﻠﮑﻪ ﺍﺭﮐﺎﻥ ﺗﻮﺣ‪，‬ﺪ ﮐﺔ ﺍګﮏ ﺑﻨ‪，‬ﺎﺩﯼ ﺭﮐﻦ ﮐﻮ ﮔﺮﺍ_ ﮐﯽ‬ ‫ﺍګﮏ ﺑﻨ‪，‬ﺎﺩﯼ ﻏﻠﻄﯽ ‪ Ｂ‬ﺍﻭﺭ ﺭﮐﻦ ‪Ｌ‬ﯽ ﻭﻩ ﺟﻮ ﺍﷲ ﮐﺔ ﺍﺣﮑﺎﻣﺎﺕ ﮐﻮ ﻣﮑﻤﻞ ﻃﻮﺭ ﭘﺮ‬ ‫ﺗﺴﻠ‪，‬ﻢ ﮐﺮ_ ﮐﺔ ﻗﺎﺋﻢ ﻣﻘﺎﻡ ‪ Ｂ‬ﺍﻭﺭ ﺟﺲ ﮐﺎ ﻧﻘﺼﺎﻥ ﺍﺭﺟﺎءﺗﻘﻠ‪，‬ﺪﯼ ﮐﺔ ﺧﻄﺮﺍﺕ ﺳﺔ‬ ‫ﻣﺘﺠﺎﻭﺯ ‪ Ｂ‬ﺍﻭﺭ ﺭﺳﻮﻝ ﺍﷲ ‪‬ﮐﯽ ﺍﺱ ﺭﺳﺎﻟﺖ ﺍﺳ‪＋‬ﻣﯽ ﺳﺔ ﻣﻌﺎﺭﺽ ‪ Ｂ‬ﺟﺲ ﮐﺔ‬ ‫ﺣﺎﻣﻠ‪，‬ﻦ ګﮑﺔ ﺑﻌﺪ ﺩګﮕﺮﺓ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆ ﺭ‪ Ｂ‬ﻫ‪ Ｓ‬ﺍﻭﺭ ﻭﻩ ﺍﻣﺖ ﮐﺔ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‬ ‫ﮐﯽ ﻣﻄﻠﻮﺑﻪ ﻣﻨﺰﻝ ﺗﮏ ﭘﻬﻨﭽﻨﺔ ﻣ‪ Ｓ‬ﺭﮐﺎﻭټ ‪ Ｂ‬ﻭﻩ ﻣﻨﺰﻝ ﺟﻮ ﺑﺸﺮﯼ ﻗ‪，‬ﺎﺩﺕ ﻣ‪ Ｓ‬ﺍﻣﻦ‬ ‫ﺍﻭﺭ ﺑﻬﺘﺮ ﻣﺴﺘﻘﺒﻞ ﮐﯽ ﺿﻤﺎﻧﺖ ‪ Ｂ‬۔‬ ‫ﻣ‪ Ｓ‬ﺍﷲ ﮐﺔ ﻓﻀﻞ ﻭﮐﺮﻡ ﺳﺔ ﺍﺱ ﮐﺘﺎﺏ ﮐﺔ ‪112‬ﺻﻔﺤﺎﺕ ﭘﺮ ﻣﺸﺘﻤﻞ ﺍﻧﮕﺮګﺰﯼ‬ ‫ﺗﺮﺟﻤﺔ ﺳﺔ ‪1424‬ﻫﺠﺮﯼ ﮐﺔ ﻣﺎﻩِ ﺭﻣﻀﺎﻥ ﻣ‪ Ｓ‬ﻓﺎﺭﻍ ﻫﻮﺍ ﻣﺠ‪％‬ﺔ ﺍﺱ ﮐﺎﻡ ﭘﺮ ﺍ‪Ｌ‬ﺎﺭ_‬ ‫ﻭﺍﻟﺔ ﭼﻨﺪ ﺍﺳﺒﺎﺏ ﻫ‪ Ｓ‬ﮐﻪ ﻣﻮﺟﻮﺩﻩ ﺍﺳ‪＋‬ﻣﯽ ﺗﺤﺮګﮑﻮﺃ ﺍﻭﺭ ﻣﺨﺘﻠﻒ ﺍﺳ‪＋‬ﻣﯽ ﻓﺮﻗﻮﺃ‬ ‫ﺳﺔ ﻣﺘﻌﻠﻖ ﻟ＂ﺮګﭽﺮ ﺑﺎﻟﮑﻞ ﻣﻔﻘﻮﺩ ‪) Ｂ‬ﺣﺎﻻﻧﮑﻪ ﻣﻐﺮ ﺏ ﻣ‪ Ｓ‬ﺟﻮ ﻣﺴﻠﻤﺎﻥ ﺍﺱ ﺣﻮﺍﻟﺔ‬ ‫ﺳﺔ ﺗﻨﻘ‪，‬ﺪ ﮐﺎ ﻧﺸﺎﻧﻪ ﻫ‪ Ｓ‬ﺍﻧﻬ‪ Ｓ‬ﺍﺱ ﻃﺮﻑ ﻣﺘﻮﺟﻪ ﻫﻮﻧﺎ ﭼﺎﻫ‪，‬ﺌﺔ(ﺍﻭﺭ ﺍﺱ ﮐﻤ‪，‬ﺎ‪ Ｋ‬ﮐﯽ‬ ‫ﺑﻨﺎءﭘﺮ ﺟﺲ ﮐﯽ ﺫﻣﻪ ﺩﺍﺭ ﺍ‪ Ｈ‬ﺑﺪﻋﺖ ﮐﯽ ﮐﺜ‪，‬ﺮ ﺗﻌﺪﺍﺩ ‪ Ｂ‬ﺑﻬﺖ ﺳﺔ ﻣﻐﺮ‪ Ｋ‬ﻣﺴﻠﻢ‬ ‫ﻧﻮﺟﻮﺍﻥ ﺑﺪﻋﺘﯽ ﺍﻓﮑﺎﺭ ﺍﺧﺘ‪，‬ﺎﺭ ﮐﺮﻟ‪，‬ﺘﺔ ﻫ‪ Ｓ‬ﺟ‪，‬ﺴﺔ ﺍﺱ ﮔﻤﺮﺍﻩ ﻓﺮﻗﻪ ﮐﺔ ﭘ‪，‬ﺮﻭﮐﺎﺭ ﺟﻮ‬ ‫ﺳﻠﻔ‪，‬ﺖ ﮐﺎ ﺩﻋﻮګﺪﺍﺭ ‪ Ｂ‬ﺣﺎﻻﻧﮑﻪ ﻭﻩ ﻋﺮ‪ Ｋ‬ﺯﺑﺎﻥ ﺳﺔ ﻧﺎﻭﺍﻗﻒ ﻧﻮﺟﻮﺍﻧﻮﺃ ﮐﻮ ﺣﻖ ﻭﺑﺎﻃﻞ‬ ‫ﺳﺔ ﻣﺨﻠﻮﻁ ﺍﻭﺭ ﻏﻠﻂ ﻣﻔﺎﻫ‪，‬ﻢ ﻣ‪ Ｓ‬ﭘ‪％‬ﻨﺴﺎ_ ﮐﯽ ﮐﻮﺷﺶ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺧﻮﺩ ﺗﻮ ﮔﻤﺮﺍﻩ‬ ‫ﻫ‪ Ｓ‬ﺩﻭﺳﺮﻭﺃ ﮐﻮ ‪Ｌ‬ﯽ ﮔﻤﺮﺍﻩ ﮐﺮﺗﺔ ﻫ‪Ｓ‬۔‬

‫‪9‬‬ ‫ﻣ‪ Ｓ‬ﺍګﮏ ﻋﺮﺻﺔ ﺳﺔ ﻣﻐﺮﺏ ﻣ‪ Ｓ‬ﻗ‪，‬ﺎﻡ ﭘﺬګﺮ ﻫﻮﺃ ﺍﻭﺭ ﺍﷲ ﺳﺔ ﺩﻋﺎﮔﻮ ﻫﻮﺃ ﮐﻪ ﺟﻠﺪ‬ ‫ﻫﯽ ګﻪ ﻣﺮﺣﻠﻪ ﺧﺘﻢ ﻫﻮﺟﺎﺋﺔ ﻭ＠ﺃ ﻣ‪ _ Ｓ‬ﺑﻬﺖ ﺳﯽ ﺍﺳ‪＋‬ﻣﯽ ﮐﻤ‪，‬ﻮﻧ＂ﯽ ﮐﯽ ﻣﺸﮑ‪＋‬ﺕ‬ ‫ﮐﺎ ﺍﭘﻨﯽ ﺁﻧﮑ‪％‬ﻮﺃ ﺳﺔ ﻣﺸﺎ‪Ｆ‬ﻩ ﮐ‪，‬ﺎ ‪ Ｂ‬ﺍﻭﺭ ﺳﻠﻔ‪，‬ﺖ ﮐﺔ ﺩﻋﻮګﺪﺍﺭ ﺍﺱ ﻓﺮﻗﺔ ﮐﺔ ﺟﺎﻝ ﻣ‪Ｓ‬‬ ‫ﭘ‪％‬ﻨﺴﺔ ﻫﻮﺋﺔ ﺑﻬﺖ ﺳﺔ ﻧﻮﺟﻮﺍﻧﻮﺃ ﮐﻮ ﺩګﮑ‪％‬ﺎ ‪ Ｂ‬ﺟﻨﻬ‪ Ｓ‬ﻭﻩ ﭘ＂‪，‬ﺎﺃ ﭘﺆ‪＄‬ﺎﺗﺔ ﻫ‪ Ｓ‬ﮐﻪ ﻭﻩ‬ ‫ﻫﯽ ﺍﻣﺖ ﮐﺔ ﺧ‪，‬ﺮ ﺧﻮﺍﻩ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺟﻮ ﻟﻮﮒ ﺍﻥ ﮐﺔ ﺳﻮﺍ ﻫ‪ Ｓ‬ﻭﻩ ﮔﻤﺮﺍﻩ ﻫ‪ Ｓ‬ﻣﺎﺭﻗﻪ ﺍﻭﺭ‬ ‫ﺧﺎﺭﺟﯽ ﻫ‪ Ｓ‬ګﻬﺎﺃ ﺗﮏ ﮐﻪ ﺑﻬﺖ ﺳﺔ ﻣﺴﻠﻤﺎﻥ ﺍﺋﻤﻪ ﮐﻮ ﺍﻥ ﺑﺮﺓ ﺍﻭﺻﺎﻑ ﺳﺔ ﻣﺘﺼﻒ‬ ‫ﮐﺮﺗﺔ ﻫﻮﺋﺔ ﮐﻮﺋﯽ ﺧﻮﻑ ګﺎ ﺇﺭ ﻣﺤﺴﻮﺱ ﻧﻬ‪ Ｓ‬ﮐﺮﺗﺔ ﻧﻮﺟﻮﺍﻧﻮﺃ ﮐﺔ ﺍﺱ ﻃﺮﺡ ﮐﺔ‬ ‫ﮔﺮﻭﭘﺲ ﺳﺔ ﻣﺘﻌﻠﻖ ﻣ‪，‬ﺮﯼ ﺍﻥ ﻣﻌﻠﻮﻣﺎﺕ ﮐﺎ ﻣﺠ‪％‬ﺔ ګﻪ ﻓﺎﺋﺪﻩ ﻫﻮﺍ ﮐﻪ ﻣﺠ‪％‬ﺔ ﺳﻠﻔ‪，‬ﺖ ﮐﺔ‬ ‫ﺩﻋﻮګﺪﺍﺭ ﺍﺱ ﻓﺮﻗﺔ ﮐﺎ ﻃﺮګﻘﻪ ﻭﺍﺭﺩﺍﺕ ﻣﻌﻠﻮﻡ ﻫﻮﮔ‪，‬ﺎ ﮐﻪ ﮐﺲ ﻃﺮﺡ ګﻪ ﻟﻮﮔﻮﺃ ﮐﻮ ﺍﭘﻨﺔ‬ ‫ﺟﺎﻝ ﻣ‪ Ｓ‬ﭘ‪％‬ﺎﻧﺴﺘﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺍﻧﻬ‪ Ｓ‬ﺩ‪＄‬ﻮﮐﺔ ﻣ‪ Ｓ‬ﺭﮐ‪％‬ﺘﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﮐﺲ ﻃﺮﺡ ﺍﭘﻨﯽ‬ ‫ﮐﺘﺎﺑﻮﺃ ﻣ‪ Ｓ‬ﺟﻌﻠﺴﺎﺯﯼ ﺳﺔ ﮐﺎﻡ ﻟ‪，‬ﺘﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﻣ‪ Ｓ‬ﺍﺱ ﺩ‪＄‬ﻮﮐﺔ ﺍﻭﺭ ﺳﻨﺖ ﺻﺤ‪，‬ﺤﻪ ﺳﺔ‬ ‫ﺍﻋﺮﺍﺽ ﮐﺔ ﻧﺘﺎﺋﺞ ﺍﻥ ﻣﺮګﺾ ﺷﺨﺼ‪，‬ﺎﺕ ﻣ‪ Ｓ‬ﺩګﮑ‪ ＃‬ﺭ＠ ﻫﻮﺃ ﺟﻮ ﺍﭘﻨﺔ ﭘ‪，‬ﺮﻭﮐﺎﺭﻭﺃ ﺳﺔ‬ ‫ﺑﻨﺪ‪＄‬ﺔ ﭘﺆﺓ ﻫ‪ Ｓ‬۔‬ ‫ګﻪ ﮐﺘﺎﺏ ﺍګﮏ ﺗﻨﺒ‪，‬ﻪ ‪،‬ﭘ‪％‬ﺮ ﺍګﮏ ﻣﻘﺪﻣﻪ ‪ ،‬ﭼ‪ ＃‬ﻓﺼﻮﻝ ‪ ،‬ﺍګﮏ ﺧﺎﺗﻤﻪ ﺍﻭﺭ ﭘ‪％‬ﺮ ﺩﻭ ﻻﺣﻘﻮﺃ‬ ‫ﭘﺮ ﻣﺸﺘﻤﻞ ‪ Ｂ‬۔‬ ‫‪‬‬

‫ﻓﺼﻞ ﺍﻭّﻝ ﻣ‪ Ｓ‬ﺳﻠﻔ‪，‬ﺖ ﺍﻭﺭ ﺳﻠﻔﯽ ﺍﻭﺭ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆ ﺍﻭﺭ ﺍﺭﺟﺎﺋ‪，‬ﺖ‬

‫ﺍﻭﺭﺧﺮﻭﺝ ﺳﺔ ﻣﺘﻌﻠﻖ ﭼﻨﺪ ﺗﻌﺮګﻔﺎﺕ ﻫ‪Ｓ‬۔‬ ‫‪‬‬

‫ﺩﻭﺳﺮﯼ ﻓﺼﻞ ﻣ‪ Ｓ‬ﺳﻠﻔ‪，‬ﺖ ﮐﯽ ﻃﺮﻑ ﻣﻨﺴﻮﺏ ﺟﻤﺎﻋﺘﻮﺃ ﭘﺮ ﮔﻔﺘﮕﻮ ‪ Ｂ‬ﺧﻮﺍﻩ‬

‫ﻭﻩ ﺍﺱ ﺍﻧﺘﺴﺎﺏ ﻣ‪ Ｓ‬ﺣﻖ ﺑﺠﺎﻧﺐ ﻫﻮﺃ ګﺎ ﺑﺎﻃﻞ ﭘﺮ ګﻪ ﮐﻞ ﺁ！‪ ＃‬ﺟﻤﺎﻋﺘ‪ Ｓ‬ﻫ‪Ｃ Ｓ‬‬ ‫ﺟﻤﺎﻋﺖ ﮐﺔ ﻣﺨﺼﻮﺹ ﻧﻈﺮګﺎﺕ ﺳﺔﻣﺘﻌﻠﻖ ﺑﺤﺚ ‪ Ｂ‬ﺟ‪，‬ﺴﺔ ﺟﻤﻬﻮﺭګﺖ ‪،‬ﺳ‪，‬ﮑﻮﻟﺮ‬ ‫ﺭګﺎﺳﺘﻮﺃ ﻣ‪ Ｓ‬ﺳ‪，‬ﺎﺳﯽ ﭘﺎﺭﻟ‪，‬ﻤﺎ ﻋﻤﻞ ﮐﯽ ﻣﺸﺮﻭﻋ‪，‬ﺖ ‪،‬ﺣﺎﮐﻢ ﮐﺎ ﺷﺮګﻌﺖ ﻣﺨﺎﻟﻒ‬ ‫ﺣﮑﻮﻣﺖ ﮐﺮﻧﺎ ﺍﻭﺭ ﺳ‪，‬ﺪ ﻗﻄﺐ ﺷﻬ‪，‬ﺪ ‪‬ﮐﯽ ﮐﺘﺐ ﺳﺔ ﻣﺘﻌﻠﻖ ﻧﻈﺮګﺎﺕ ﻭﻏ‪，‬ﺮﻩ ﺍﻥ‬ ‫ﻣﻀﺎﻣ‪，‬ﻦ ﭘﺮ ﺍﻥ ﮐﺔ ﻧﻈﺮګﺎﺕ۔‬

‫‪10‬‬ ‫‪‬‬

‫ﺗ‪，‬ﺴﺮﯼ ﻓﺼﻞ ﻣ‪ Ｓ‬ﺳﻠﻔ‪，‬ﺖ ﮐﺔ ﺩﻋﻮګﺪﺍﺭ ﻓﺮﻗﺔ ”ﺟﺎﻣ‪，‬ﻪ ﻣﺪﺧﻠ‪，‬ﻪ “ﺳﺔ ﻣﺘﻌﻠﻖ‬

‫ﮐ‪＋‬ﻡ ‪ Ｂ‬ﺍﺱ ﻣ‪ Ｓ‬ﺗ‪，‬ﻦ ﺍﻣﻮﺭ ﻫ‪ Ｓ‬ﺟﻮ ﺍﻥ ﮐﺔ ﺍﺻﻮﻝ ‪،‬ﺩ‪＄‬ﻮﮐﺔ ﮐﺔ ﺫﺭﺍﺋﻊ ﺍﻭﺭ ﺍﻥ ﮐﺔ ﺍﻭﺭ‬ ‫ﺍﻥ ﭘ‪，‬ﺮﻭﮐﺎﺭﻭﺃ ﮐﺔ ﺍﻋﻤﺎﻝ ﮐﺔﻧﺘﺎﺋﺞ ﮐﺔ ﻣﺘﻌﻠﻖ ﻫ‪Ｓ‬۔‬ ‫‪‬‬

‫ﭼﻮﺗ‪％‬ﯽ ﻓﺼﻞ ﺍﻥ ﮐﺔ ﺍﺻﻮﻝ ﮐﺔ ﺍﺟﺮﺍءﺍﻭﺭ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆ ﮐﺔ ﺍﺻﻮﻝ ﮐﺔ‬

‫ﺑ‪，‬ﺎﻥ ﻣ‪ Ｂ Ｓ‬ﺍﻭﺭﺍګﻤﺎﻥ ﮐﺔ ﻣﻔﻬﻮﻡ ﺳﺔ ﻣﺘﻌﻠﻖ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﮐﺔ ﻣﺬﻫﺐ ﺍﻭﺭ ﺍﺱ ﺑﺎﺭﺓ‬ ‫ﻣ‪ Ｓ‬ﺍﻥ ﮐﺔ ﻣﺨﺎﻟﻒ ﺣﻨﻔ‪，‬ﻪ ﮐﺔ ﺳﺔ ﻣﺘﻌﻠﻖ ﺍﻭﺭ ﭘ‪％‬ﺮ ﺍګﻤﺎﻥ ﮐﺔ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﺍﻭﺭ‬ ‫ﺧﻮﺍﺭﺝ ﮐﺔ ﻣﺎﺑ‪，‬ﻦ ﻓﺮﻕ ﺍﻭﺭ ﺳﻮﺭۃ ﺍﻟﻤﺎﺋﺪﻩ ﮐﯽ ﭼﻨﺪ ﺁګﺎﺕ ﮐﯽ ﺗﻔﺴ‪，‬ﺮ ﺍﻭﺭ ﺍﺑﻦ ﻋﺒﺎﺱ‬ ‫‪‬ﮐﺔ ﻗﻮﻝ ”ﮐﻔﺮ ﺩﻭﻥ ﮐﻔﺮ“ﺍﻭﺭ ﺍﺱ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﻭﻣﺘﺎﺧﺮګﻦ ﻋﻠﻤﺎءﮐﺔ ﺍﻗﻮﺍﻝ ﺳﺔ ﻣﺘﻌﻠﻖ‬ ‫ﺑﺤﺚ ﻭﮔﻔﺘﮕﻮ ‪Ｂ‬۔‬ ‫‪‬‬

‫ﭘﺎﻧﭽﻮګﺄ ﻓﺼﻞ ﻣ‪” Ｓ‬ﺍﺟﺘﻬﺎﺩﺍﻭﺭ ﺗﻘﻠ‪，‬ﺪ “ﺳﺔ ﻣﺘﻌﻠﻖ ﺍﻥ ﮐﯽ ﻏﻠﻂ ﺑ‪，‬ﺎ ﺍﻭﺭ‬

‫ﺁګﺖ ]‪ ∩⊆⊂∪ tβθçΗs>÷ès? Ÿω óΟçGΨä. βÎ) ̍ø.Ïe%!$# Ÿ≅÷δr& !#þθè=t↔ó¡sù‬ګﻌﻨﯽ ﺍ‪ Ｈ‬ﻋﻠﻢ ﺳﺔ ﻣﻌﻠﻮﻡ ﮐﺮﻟﻮ‬ ‫ﺍﮔﺮ ﺗﻤﻬ‪ Ｓ‬ﻋﻠﻢ ﻧﻪ ﻫﻮ[ﮐﯽ ﺗﻔﺴ‪，‬ﺮ ﺍﻭﺭ”ﺟﺮﺡ ﻭﺗﻌﺪګﻞ“ﮐﺔ ﻣﻔﻬﻮﻡ ﻣ‪ Ｓ‬ﺍﻥ ﮐﯽ ﮐﺞ ﺭﻭﯼ‬ ‫ﺍﻭﺭ ﺑﺪﺧﻮﺍﻫﯽ ﺳﺔ ﻣﺘﻌﻠﻖ ﮔﻔﺘﮕﻮ ‪Ｂ‬۔‬ ‫‪‬‬

‫ﭼ‪＂％‬ﯽ ﻓﺼﻞ ﻣ‪ Ｓ‬ﻧﻮﺟﻮﺍﻧﺎﻥ ﮐﻮ ﺳﻨﺖ ﺳﺔ ﺧﺎﺭﺝ ﺍﺱ ﻓﺮﻗﺔ ﺳﺔ ﺇﺭﺍګﺎ ﮔ‪，‬ﺎ ‪ Ｂ‬۔‬

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‫ﭘ‪％‬ﺮ ” ‪ ( ÏNθç6x6Ζyèø9$# àMøŠt7s9 ÏNθã‹ç6ø9$# š∅yδ÷ρr& ¨βÎ)uρ‬ﮐﻪ ﺳﺐ ﮔ‪％‬ﺮﻭﺃ ﻣ‪Ｓ‬‬

‫ﮐﻤﺰﻭﺭ ﺗﺮګﻦ ﻣﮑﺆﯼ ﮐﺎ ﮔ‪％‬ﺮ‪“Ｂ‬ﮐﺔ ﻋﻨﻮﺍﻥ ﮐﺔ ﺗﺤﺖ ﺍګﮏ ﻻﺣﻘﻪ ‪ Ｂ‬ﺟﺲ ﻣ‪ Ｓ‬ﺍﻥ ﮐﺔ‬ ‫ﺍګﮏ ﻧﺎﻡ ﻧﻬﺎﺩ ﻋﺎ‪” Ｐ‬ﻣﻌﺎﺫ ﻗﺮګﺸﯽ“ﮐﯽ ﺗﻌﻠ‪，‬ﻘﺎﺕ ﮐﺎ ﺗﻌﺎﻗﺐ ‪ Ｂ‬ﺟﻦ ﻣ‪ Ｓ‬ﺍﻣﺎﻡ ﻣﺤﻤﺪ ﺑﻦ‬ ‫ﺍﺑﺮﺍﻫ‪，‬ﻢ ﺍﻭﺭ ﺍﻣﺎﻡ ﺍﺑﻦ ﺍﻟﻘ‪，‬ﻢ ﮐﺔ ﺍﻗﻮﺍﻝ ﻣ‪ Ｓ‬ﻫ‪，‬ﺮﺍ ﭘ‪，％‬ﺮﯼ ﺳﺔ ﮐﺎﻡ ﻟ‪，‬ﺎ ﮔ‪，‬ﺎ ‪ Ｂ‬ﺍﻭﺭ ﺍګﻤﺎﻥ‬ ‫ﮐﺔ ﻣﻔﻬﻮﻡ ﻣ‪ Ｓ‬ﻏﻠﻂ ﺑ‪，‬ﺎ ﮐﯽ ﮔﺌﯽ ‪ Ｂ‬۔‬ ‫‪‬‬

‫ﺩﻭﺳﺮﺓ ﻻﺣﻘﺔ ﻣ‪ Ｓ‬ﺑﻨﺪﺭ ﺑﻦ ﻧﺎګﻒ ﺍﻟﻌﺘ‪，‬ﺒﯽ ﮐﯽ ﮐﺘﺎﺏ ”ﺍﻟﺤﮑﻢ ﺑﻐ‪，‬ﺮ ﻣﺎﺍﻧﺰﻝ‬

‫ﺍﷲ“ﮐﺎ ﺭﺩّ ‪ Ｂ‬ﺍﺱ ﮐﺘﺎﺏ ﻣ‪ Ｓ‬ﺣﻠﺒﯽ‪،‬ﻣﺮﺍﺩ ﺷﮕﺮﯼ ﺍﻭﺭﻣﺪﺧﻠﯽ ﮐﺔ ﻧﻈﺮګﺎﺕ ﮐﺎ ﭘﺮﭼﺎﺭ‬ ‫ﻭﺗﮑﺮﺍﺭ ‪ Ｂ‬ﻣ‪ _ Ｓ‬ﺍﺱ ﮐﺘﺎﺏ ﮐﺔﺿﻌﻒ ﮐﻮ ﺑ‪，‬ﺎﻥ ﮐ‪，‬ﺎ ‪ Ｂ‬ﺍﻭﺭ ګﻪ ﮐﻪ ﻭﻩ ﻋﻠﻤﺎءﺍﺻﻮﻝ ﮐﺔ‬

‫‪11‬‬ ‫ﻃﺮګﻘﻪ ﮐﺎﺭﭘﺮ ﺭﺩّ ﮐﺮ_ ﻣ‪ Ｓ‬ﺍګﮏ ﺟﺪګﺪ ﻣﻨﻬﺞ ﭘﺮﭼ‪ Ｂ ＋‬ﺣﺎﻻﻧﮑﻪ ﻭﻩ ﺍﻥ ﮐﺔ ﻣﻨﻬﺞ ﺣﻖ‬ ‫ﺳﺔ ﺑﻬﺖ ﺑﻌ‪，‬ﺪ ‪Ｂ‬۔‬ ‫‪‬‬

‫ﺗ‪，‬ﺴﺮﺓ ﻻﺣﻘﺔ ﻣ‪ Ｓ‬ﺍﻥ ﮐﺔ ﺑﻨ‪，‬ﺎﺩﯼ ﮐﺮﺩﺍﺭ ﺭﺑ‪，‬ﻊ ﺍﻟﻤﺪﺧﻠﯽ ﮐﯽ ﻏﻠﻂ ﺑ‪，‬ﺎﻧ‪，‬ﻮﺃ ﮐﺎ‬

‫ﭘﻮﻝ ﮐ‪％‬ﻮﻻﮔ‪，‬ﺎ‪ Ｂ‬ﮐﻪ ﻭﻩ ﺟﺮﺡ ﻭﺗﻌﺪګﻞ ﮐﺔ ﭘﺮﺩﻭ ﺃ ﻣ‪ Ｓ‬ﭼ‪％‬ﭗ ﮐﺮ ﮐﺲ ﻃﺮﺡ ﺍﭘﻨﺔ ﺳﺔ‬ ‫ﻗﺪﺭ ﻭﻣﻨﺰﻟﺖ ﺍﻭﺭ ﻋﻠﻢ ﻣ‪ Ｓ‬ﺑﺆځ ﮐﺮﺍ‪ Ｈ‬ﻋﻠﻢ ﭘﺮ ﺣﻤﻠﺔ ﮐﺮﺗﺎ ‪ Ｂ‬ګﻪ ﺑﺤﺚ ﺩګﮕﺮ ﻣﺒﺎﺣﺚ‬ ‫ﺳﺔ ﻧﺴﺒﺘﺎً ﻃﻮګﻞ ‪Ｂ‬۔‬ ‫ﺍﻟﺘﻨﺒ‪，‬ﻪ ‪ Ａ :‬ګﻪ ﻭﺍﺿﺢ ﮐﺮﺩګﺄ ﮐﻪ ﺍﺱ ﮐﺘﺎﺏ ﮐﺎ ﺑﻨ‪，‬ﺎﺩﯼ ﻣﻘﺼﺪ ﮐﺴﯽ ﺣﺎﮐﻢ ګﺎ ﺣﮑﻮﻣﺖ‬ ‫ګﺎ ﮐﺴﯽ ‪Ｌ‬ﯽ ﻓﺮﺩ ﮐﯽ ﺗﮑﻔ‪，‬ﺮ ﻧﻬ‪ Ｓ‬ﺑﻠﮑﻪ ﮐﻠﻤﻪ ”ﻻﺍﻟٰﻪ ﺍﻻﺍﻟ ّﻠٰﻪ“ﮐﯽ ﺗﻌﺮګﻔﺎﺕ ﻭﺷﺮﻭﻁ ﺍﻭﺭ‬ ‫ﻣﻌﺎ ﮐﯽ ﺩﺭﺳﺖ ﺗﻌ‪，，‬ﻦ ‪ Ｂ‬ﺟﻮ ﺑ‪＋‬ﺩ ﺍﺳ‪＋‬ﻣ‪，‬ﻪ ﮐﯽ ﺩﻭﺭﺣﺎﺿﺮ ﺳﺔ ﻣﺘﻌﻠﻖ ﺻﻮﺭﺕ ﺣﺎﻝ‬ ‫ﮐﻮ ﻭﺍﺿﺢ ﮐﺮﺗﯽ ‪ Ｂ‬ﺍﺱ ﺗﻌ‪，，‬ﻦ ﻭﺗﻮﺿ‪，‬ﺢ ﮐﻮﺟﺎ_ ﺳﻤﺠ‪％‬ﺔ ﺑﻐ‪，‬ﺮ ﮐﺴﯽ ﻗﺴﻢ ﮐﯽ‬ ‫ﺗﺒﺪګﻠﯽ ګﺎ ﺗﺮ‪ Ｒ‬ﮐﯽ ﺍﻣ‪，‬ﺪ ﻧﻬ‪ Ｓ‬ﮐﯽ ﺟﺎﺳﮑﺘﯽ ۔ګﻘ‪，‬ﻨﺎ ‪ Ａ‬ﮐﺴﯽ ‪Ｌ‬ﯽ ﺍګﺴﺔ ﭘﺮﺗﺸﺪﺩ‬ ‫ﺟﺎﻫ‪＋‬ﻧﻪ ﻋﻤﻞ ﮐﯽ ﺣﻮﺻﻠﻪ ﺍﻓﺰﺍﺋﯽ ﻧﻬ‪ Ｓ‬ﮐﺮﺗﺔ ﺑﻠﮑﻪ ﺍګﺴﺔ ﺣﻤﻠﻮﺃ ﮐﺎ ﺭﺩّ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ‬ ‫ﺯﻣ‪，‬ﻦ ﺍﻭﺭ ﮔﻠﻮﺏ ﮐﻮ ﺍﻥ ﺳﺔ ﻣﺤﻔﻮﻅ ﺑﻨﺎﻧﺎ ﭼﺎﻫﺘﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ‪ Ａ‬ﺍګﺴﯽ ﺗﻤﺎﻡ ﻣﺤﺪﻭﺩﻭ‬ ‫ﻭﺳ‪，‬ﻊ ﮐﻮﺷﺸﻮﺃ ﮐﯽ ‪Ｌ‬ﺮﭘﻮﺭ ﻣﺨﺎﻟﻔﺖ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺟﻮﻣﻌﻨﯽ ﺗﻮﺣ‪，‬ﺪ ﺍﻭﺭ ﺍﺳ‪＋‬ﻡ ﮐﺔ‬ ‫ﻣﻔﻬﻮﻡ ﮐﻮ ﺑﺪﻟﻨﺔ ﮐﺔ ﻟﺌﺔ ﮐﯽ ﺟﺎﺋ‪ Ｓ‬ﺟ‪，‬ﺴﺎ ﮐﻪ ﺳﻠﻔ‪，‬ﺖ ﮐﺔ ﺩﻋﻮګﺪﺍﺭ ﺍﺱ ﺑﺪﻋﺘﯽ ！ﻮﻟﺔ‬ ‫ﮐﺎ ﻃﺮګﻘﻪ ﮐﺎﺭ ‪ Ｂ‬ﺍﺱ ﺍﻣﺖ ﮐﯽ ﺗﺮ‪ Ｒ‬ﺍﺳﯽ ﺻﻮﺭﺕ ﻣ‪ Ｓ‬ﻣﻤﮑﻦ ‪ Ｂ‬ﺟﺐ ﻣﺤﻤﺪ‪‬ﭘﺮ‬ ‫ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﺗﻮﺣ‪，‬ﺪ ﮐﺔ ﺻﺤ‪，‬ﺢ ﻣﻔﻬﻮﻡ ﮐﻮ ﻟﻮﮔﻮﺃ ﮐﯽ ﺯﻧﺪﮔﯽ ﻣ‪ Ｓ‬ﻣﮑﻤﻞ ﻃﻮﺭ ﭘﺮ‬ ‫ﺩﺍﺧﻞ ﮐﺮﺩګﺎ ﺟﺎﺋﺔ ۔‬

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‫ﻣﻘﺪﻣﻪ‬ ‫ﺍﻥ ﺍﻟﺤﻤﺪ ﻟ ّﻠٰﻪ ﻧﺤﻤﺪﻩ ﻭ ﻧﺴﺘﻌ‪，‬ﻨﻪ ﻭﻧﺴﺘﻐﻔﺮﻩ ﻭﻧﺴﺘ‪％‬ﺪګﻪ ﻭﻧﻌﻮﺫ ﺑﺎﻟ ّﻠٰﻪ ﻣﻦ ﺷﺮﻭﺭ ﺍﻧﻔﺴﻨﺎ‬ ‫ﻭﻣﻦ ﺳ‪，‬ﺌﺎﺕ ﺍﻋﻤﺎﻟﻨﺎ ﻣﻦ ګ‪％‬ﺪﺍﻟ ّﻠٰﻪ ﻓ‪ ＋‬ﻣﻀﻞ ﻟﻪ ﻭﻣﻦ ګﻀﻠﻞ ﻓ‪＄ ＋‬ﺎﺩﯼ ﻭ ﻧﺼﻠﯽ ﻭﻧﺴﻠﻢ‬ ‫ﻋﻠﯽ ﺳ‪，‬ﺪﻧﺎ ﻣﺤﻤﺪ ﻭ ﻋﻠﯽ ﺁﻟﻪ ﻭ ﺻﺤﺒﻪ ‪....‬ﻭﺑﻌﺪ‪،‬‬ ‫ګﻪ ﻣﻘﺪﻣﻪ ﺑ‪，‬ﺴﻮګﺄ ﺻﺪﯼ ﻣ‪ Ｓ‬ﻋﺎ‪ Ｐ‬ﺍﺳ‪＋‬ﻡ ﮐﻮ ﭘ‪，‬ﺶ ﺁ_ ﻭﺍﻟﺔ ﺳﻘﻮﻁ ﺧ‪＋‬ﻓﺖ ﮐﺔ‬ ‫ﻣﺘﻌﻠﻖ ‪ Ｂ‬ﺟﺐ ﻣﺴﻠﻤﺎﻥ ﺍګﮏ ﻣﺮﮐﺰﯼ ﺣﮑﻮﻣﺖ ﺳﺔ ﻣﺤﺮﻭﻡ ﻫﻮﮔﺌﺔ ﺟﻮ ﺍﻣﺖ ﮐﯽ‬ ‫ﮐﻮﺷﺸﻮﺃ ﮐﺎﻭﺷﻮﺃ ﺳﺔ ﻗﺎﺋﻢ ﺗ‪％‬ﯽ ﺟﺲ ﺳﺔ ﺍﻣﺖ ﺍﺳ‪＋‬ﻣ‪，‬ﻪ ﺍﭘﻨﯽ ﭘﻮﺭﯼ ﺗﺎﺭګﺦ ﻣ‪Ｓ‬‬ ‫ﮐﺒ‪％‬ﯽ ﻣﺤﺮﻭﻡ ﻧﻪ ﺭﻫﯽ ﺳﻮﺍﺋﺔ ﺍﻥ ﭼﻨﺪ ﺍګﺎﻡ ﮐﺔ ﺟﺐ ﻋﺎ‪ Ｐ‬ﺍﺳ‪＋‬ﻡ ﭘﺮ ﺗﺎﺗﺎﺭګﻮﺃ _ ﺣﻤﻠﺔ‬ ‫ﮐﺌﺔ )ﺍﺱ ﻣﺮﮐﺰﯼ ﺣﮑﻮﻣﺖ ﮐﺔ ﻣﺨﺘﻠﻒ ﺍﺩﻭﺍﺭ ﮐﺔ ﻟﺌﺔ ﻣ‪＋‬ﺣﻈﻪ ﻫﻮ ﮐﺘﺎﺏ ”ﺻﺮﺍﻉ‬ ‫ﺍﻟﺤﻀﺎﺭﺍﺕ“ ﺍﺯ ﺳﻤﻮﺋ‪，‬ﻞ ＠ﻧﺘﺠﺘﻮﻥ“ﺹ‪(207:‬ﺍﺱ ﺣﺎﺩﺛﺔ ﺍﻭﺭﺍﻣﺖ ﭘﺮ ﺍﺱ ﮐﺔ ﺍﺛﺮﺍﺕ ﮐﯽ‬ ‫ﺗﻔﺼ‪，‬ﻞ ﺳﺔ ﻗﻄﻊ ﻧﻈﺮ ﺍﺱ ﮐﺎ ﻧﺘ‪，‬ﺠﻪ ﺍﻭﺭ ﺭﺩّ ﻋﻤﻞ ګﻪ ﻫﻮﺍ ﮐﻪ ﺷﺮﻋﯽ ﺍﺻﻮﻝ ﺍﻣﺮ‬ ‫ﺑﺎﻟﻤﻌﺮﻭﻑ ﺍﻭﺭﻧﻬﯽ ﻋﻦ ﺍﻟﻤﻨﮑﺮ ﮐﻮ ﺍګﮏ ﻧﺌﯽ ﺗﺤﺮګﮏ ﻣﻠﯽ ﺟﺒﮑﻪ ﻭﻩ ﻣﺮﮐﺰﯼ ﺣﮑﻮﻣﺖ‬ ‫‪Ｌ‬ﯽ ﻧﻪ ﺭﻫﯽ ﺟﻮ ﺍﺳﺔ ﻗﺎﺋﻢ ﮐﺮﺗﯽ ﺍﻭﺭ ﺍﺱ ﮐﯽ ﺣﻤﺎګﺖ ﮐﺮﺗﯽ ﭼﻨﺎﻧﭽﻪ ﺑﻬﺖ ﺳﯽ‬ ‫ﺍﺳ‪＋‬ﻣﯽ ﺟﻤﺎﻋﺘ‪ Ｓ‬ﻭﺟﻮﺩ ﻣ‪ Ｓ‬ﺁﺋ‪ Ｓ‬ﺟﻨﻬﻮﺃ _ ﮐﭽ‪ ＃‬ﺗﺤﺮګﮑﻮﺃ ﮐﯽ ګﺎﺩ ﺗﺎﺯﻩ ﮐﺮﺩﯼ‬ ‫ﺟ‪，‬ﺴﺔ ﺑﻐﺪﺍﺩ ﻣ‪ Ｓ‬ﺍﻣ‪，‬ﻦ ﻋﺒﺎﺳﯽ ﮐﺔ ﻗﺘﻞ ﮐﯽ ﺷﺎﻡ ﺍﻭﺭ ﻣﺎﻣﻮﻥ ﻋﺒﺎﺳﯽ ﮐﺔ ﻋﻬﺪ‬ ‫ﺧ‪＋‬ﻓﺖ ﻣ‪ Ｓ‬ﺧﺎﻟﺪ ﺩﺭګﻮﺵ ﺍﻭﺭ ﺻﺎ‪ Ｏ‬ﺑﻦ ﺳ‪＋‬ﻣﻪ ﺍﻧﺼﺎﺭﯼ ﮐﯽ ﺗﺤﺮګﮏ)ﻣ‪＋‬ﺣﻈﻪ‬ ‫ﻫﻮﺗﺎﺭګﺦ ﺍﻟﺪﻭﻟ＆ ﺍﻟﻌﺒﺎﺳ‪，‬ﻪ ﺹ‪191:‬ﺍﺯ ﺷ‪，‬ﺦ ﺧﻀﺮﯼ(ﺍﻧﻬﯽ ﺟﻤﺎﻋﺘﻮﺃ ﻣ‪ Ｓ‬ﺳﺔ ”ﺍﺧﻮﺍﻥ‬ ‫ﺍﻟﻤﺴﻠﻤﻮﻥ“ﻣﺼﺮ ﻣ‪ Ｓ‬ﺍﻭﺭ ”ﺟﻤﺎﻋﺖ ﺍﺳ‪＋‬ﻣﯽ“ﭘﺎﮐﺴﺘﺎﻥ ﻣ‪Ｌ Ｓ‬ﯽ ‪ Ｂ‬۔‬ ‫ګﻪ ﺗﺤﺮګﮑ‪ Ｓ‬ګﺎ ﺍﻥ ﮐﺔ ﺍﺛﺮﺍﺕ ﮐﺲ ﻗﺪﺭ ﺗ‪，‬ﺰﯼ ﺳﺔ ﻇﺎ‪Ｃ‬ﻫﻮﺋﺔ )ﻣ‪＋‬ﺣﻈﻪ ﻫﻮ‪:‬ﻫﻤﺎﺭﺍ ﻣﻘﺎﻟﻪ‬ ‫‪”:‬ﺍﻻﺧﻮﺍﻥ ﺍﻟﻤﺴﻠﻤﻮﻥ ‪ Ｑ‬ﻧﺼﻒ ﻗﺮﻥ“(ﺟﻦ ﺳﺔ ﻭﺍﺿﺢ ﻫﻮﮔ‪，‬ﺎ ﮐﻪ ﺧﻠﻞ ﺻﺮﻑ ﻣﺮﮐﺰﯼ‬ ‫ﺣﮑﻮﻣﺖ ګﺎ ﺑﻘﻮﻝ ﻓﻘﻬﺎءﺍﻣﺎﻣﺖ ﻋﻈﻤﯽٰ ﮐﺎ ﻋﺪﻡ ﻭﺟﻮﺩ ﻫﯽ ﻧﻬ‪ Ｓ‬ﺑﻠﮑﻪ ګﻪ ‪Ｌ‬ﯽ ‪ Ｂ‬ﮐﻪ‬ ‫ﺍﺳ‪＋‬ﻣﯽ ﻣﻤﺎﻟﮏ ﺑﺘﺪﺭګﺞ ﻻﺩګﻦ ﺍﻭﺭ ﺳ‪，‬ﮑﻮﻟﺮ ﻧﻈﺎﻡ ﺣﮑﻮﻣﺖ ﮐﺔ ﻣﺎﺗﺤﺖ ﻫﻮﮔﺌﺔ ﺟﺲ‬

‫‪13‬‬ ‫_ ﻟﻮﮔﻮﺃ ﮐﺔ ﺍﻣﻮﺭ ﻣ‪ Ｓ‬ﺍﷲ ﮐﯽ ﺷﺮګﻌﺖ ﮐﯽ ﺣﺎﮐﻤ‪，‬ﺖ ﮐﻮ ﺧﺘﻢ ﮐﺮﺇﺍﻻ ﺟﺲ ﮐﯽ‬ ‫ﺍﺑﺘﺪﺍءﺍﺱ ﻃﺮﺡ ﻫﻮﺋﯽ ﮐﻪ ﻣﻐﺮ‪ Ｋ‬ﺛﻘﺎﻓﺘﯽ ﺟﻨﮓ ﮐﻮ ﻗﺒﻮﻝ ﻋﺎﻡ ﺣﺎﺻﻞ ﻫﻮﺍ۔ﺍﺱ ﮐﺎ ﻧﺘ‪，‬ﺠﻪ‬ ‫ګﻪ ﻧﮑ‪ ＋‬ﮐﻪ ﻟﻮﮔﻮﺃ ﭘﺮ ﻓﻘﻬﯽ ﺍﺣﮑﺎﻣﺎﺕ ﺧﺼﻮﺻﺎً ﺣﺎﻻﺕ ﺣﺎﺿﺮﻩ ﺳﺔ ﻣﺘﻌﻠﻖ ﻓﻘﻬﯽ‬ ‫ﺍﺣﮑﺎﻡ ﺧﻠﻂ ﻣﻠﻂ ﻫﻮﮔﺌﺔ۔ګﻬﺎﺃ ﺳ‪，‬ﺎﺳﯽ ﺻﻮﺭﺕ ﺣﺎﻝ ﺳﺔ ﻣﺘﻌﻠﻖ ﻧﮑﺘﺔ ﮐﯽ ﻃﺮﻑ‬ ‫ﺍﺷﺎﺭﻩ ﮐﺮﻧﺎ ﺿﺮﻭﺭﯼ ‪ Ｂ‬ﺟﺲ ﺳﺔ ﻣﺼﻨﻔ‪，‬ﻦ ﺍﻭﺭ ﺗﺠﺰګﻪ ﻧﮕﺎﺭ ﻏﻔﻠﺖ ﮐﺎ ﺷﮑﺎﺭ ﻫ‪ Ｓ‬ﮐﻪ‬ ‫ﺍﻧﻬﻮﺃ _ ﺳ‪，‬ﺎﺳﯽ ﻋﻤﻞ ﮐﻮ ﻣﺨﺘﻠﻒ ﺍﺩﻭﺍﺭ ﻣ‪ Ｓ‬ﺧﻠﻔﺎءﮐﯽ ﺣﮑﻮﻣﺖ ﺍﻭﺭ ﺩﻭﺭ ﺟﺪګﺪ ﮐﺔ‬ ‫ﺍﻧﺪﺍﺯ ﺣﮑﻮﻣﺖ ﮐﺔ ﻣﻤﺎﺛﻞ ﻗﺮﺍﺭ ﺩﺓ ﺩګﺎ ګﻪ ﻧﮑﺘﻪ ﺍﻥ ﺩﻭﻧﻮﺃ ﻃﺮﺯ ﺣﮑﻮﻣﺖ ﻣ‪ Ｓ‬ﺍګﺴﺎ‬ ‫ﻓﺮﻕ ﮐﺮﺩﺓ ﮔﺎ ﮐﻪ ﺍﻥ ﻣ‪ Ｓ‬ﻣﻤﺎﺛﻠﺖ ﮐﯽ ﮐﻮﺋﯽ ﺻﻮﺭﺕ ﺑﺎ‪ Ｒ‬ﻧﻪ ﺭ‪ Ｂ‬ﺍﺳﯽ ﻧﮑﺘﺔ _‬ ‫ﺳﻘﻮﻁ ﺧ‪＋‬ﻓﺖ ﺳﺔ ﭘﻬﻠﺔ ﺗﻤﺎﻡ ﺍﺩﻭﺍﺭ ﻣ‪ Ｓ‬ﻧﻔﻮﺫ ﺷﺮګﻌﺖ ﮐﻮ ﻣﻤﮑﻦ ﺑﻨﺎګﺎ ﻭﻩ ﻧﮑﺘﻪ ګﻪ‬ ‫‪ Ｂ‬ﮐﻪ ﻓﻘﻬﺎء‪،‬ﻣﺠﺘﻬﺪګﻦ ﺍﻭﺭ ﻋﻠﻤﺎءﮐﺔ ﻓﺘﺎﻭﯼ ﻭﻓ‪，‬ﺼﻠﻪ ﺟﺎﺕ ﮐﻮ ﻋﻤﻠﯽ ﻃﻮﺭ ﭘﺮ ﺗﺴﻠ‪，‬ﻢ‬ ‫ﮐ‪，‬ﺎ ﺟﺎﺋﺔ ګﻬﺎﺃ ﺍګﺴﺎ ﮐﻮﺋﯽ ﻗﺎﻧﻮﻥ ﻣﺪﻭﻥ ﻧﻬ‪ Ｓ‬ﺭ＠ ﺍګﺴﺎ ﮐﻮﺋﯽ ﺩﺳﺘﻮﺭﻧﻬ‪ Ｓ‬ﺟﻮ ګﻪ‬ ‫ﺻﺮﺍﺣﺖ ﮐﺮﺗﺎ ﻫﻮ ﮐﻪ ﺍﺣﮑﺎﻡ ﮐﺎ ﻭﺍﺣﺪ ﻣﺮﺟﻊ ﻭﻣﺎﺧﺬ ﺷﺮګﻌﺖ ﺍﺳ‪＋‬ﻣﯽ ﺍﻭﺭ ﺗﻮﺣ‪，‬ﺪ ﮐﺎ‬ ‫ﻭﻩ ﻓﻬﻢ ﺍﻭﺭ ﺗﻌﺮګﻒ ﻭﺍﺻﻮﻝ ﻫﯽ ﻫ‪ Ｓ‬ﺟﻮ ﺧﻠ‪，‬ﻔﻪ ﺍﻭﺭ ﻣﺴﻠﻤﺎﻥ ﺟﻤﺎﻋﺘﻮﺃ ﮐﻮ ﭘﺎﺑﻨﺪﮐﺮﺗﺔ‬ ‫ﻫﻮﺃ ﮐﻪ ﻭﻩ ﺷﺮګﻌﺖ ﺍﺳ‪＋‬ﻣﯽ ﮐﺔ ﺣﮑﻢ ﮐﻮ ﺍﺳﯽ ﻃﺮﺡ ﺗﺴﻠ‪，‬ﻢ ﮐﺮګﺄ ﺟﺲ ﻃﺮﺡ ﻭﻩ‬ ‫ﻓﻘﻬﺎءﺍﻭﺭ ﻋﻠﻤﺎءﺳﺔ ﻣﻨﻘﻮﻝ ﻫﻮګﻬﯽ ﻭﺟﻪ ‪ Ｂ‬ﮐﻪ ﺟﺐ ﮐﻮﺋﯽ ﺣﺎﮐﻢ ﮐﺴﯽ ﺷﺮﻋﯽ ﺣﮑﻢ ﮐﻮ‬ ‫ﺭﻭﻧﺪﻧﺎ ﭼﺎﻫﺘﺎ ‪ Ｂ‬ﺗﻮ ﻭﻩ ﺗﺠﻮګﺰ ﺩګﺘﺎ ‪ Ｂ‬ﺟﺴﺔ ﺍﺱ ﮐﯽ ﻣﺮﺍﺩ ﻭﻣﻨﺸﺎءﮐﺔ ﻣﻄﺎﺑﻖ ﻧﺎﻓﺬ‬ ‫ﮐﺮﺩګﺎ ﺟﺎﺗﺎ ‪ Ｂ‬ﺍﮔﺮﭼﻪ ﺍﺱ ﻋﻤﻞ ﮐﺔ ﻟﺌﺔ ﻓﻘﻬﺎءﺍﻭﺭ ﻋﻠﻤﺎءﺳﺔ ﻣﻨﻈﻮﺭ ﺷﺪﻩ ﻗﺎﻧﻮ‬ ‫ﺩﺳﺘﺎﻭګﺰ ﺳﺔ ﮐﻮﺋﯽ ﺳﻨﺪ ﻧﻪ ﻫﻮ ﺗﻮ ﺍﺱ ﮐﺔ ﺣﮑﻢ ﮐﻮ ﻗﺎﻧﻮﻥ ﮐﺎ ﺩﺭﺟﻪ ﺩګﺎ ﺟﺎﺗﺎ ‪Ｂ‬‬ ‫ﺍﮔﺮﭼﻪ ﺍﺱ ﭘﺮ ﻟﻔﻆ ﻗﺎﻧﻮﻥ ﮐﺎ ﺍﻃ‪＋‬ﻕ ﻧﻬ‪ Ｓ‬ﻫﻮﺗﺎ ﻣﮕﺮ ﺍﺱ ﮐﯽ ﺧ‪＋‬ﻑ ﻭﺭﺯﯼ ﻗﺎﻧﻮﻥ ﮐﯽ‬ ‫ﺧ‪＋‬ﻑ ﻭﺭﺯﯼ ﻫﯽ ﺗﺼﻮﺭ ﮐﯽ ﺟﺎﺗﯽ ‪ Ｂ‬۔ﺍﺱ ﻧﮑﺘﺔ ﮐﻮﺑﻬﺘﺮ ﺍﻧﺪﺍﺯ ﻣ‪ Ｓ‬ﺳﻤﺠ‪％‬ﻨﺔ ﮐﺔ ﻟﺌﺔ‬ ‫ﺍﻥ ﻣﺪﻭﻧﻪ ﻗﻮﺍﻧ‪，‬ﻦ ﮐﯽ ﺗﺮ‪ Ｒ‬ﮐﯽ ﺍﻭﺭﻏﻠﺒﺔ ﮐﯽ ﻃﺮﻑ ﻏﻮﺭ ﮐ‪，‬ﺎ ﺟﺎﺋﺔ ﮐﻪ ﻣﺼﺮ ﻣ‪ Ｓ‬ﻧﺎﺑﻠ‪，‬ﻮﺃ‬ ‫ﮐﯽ ﺟﻨﮓ ﻣﻮﺟﻮﺩﻩ ﺳ‪，‬ﺎﺳﺖ ﮐﯽ ﺑﻨ‪，‬ﺎﺩ ﺑﻨﯽ ﺍﻭﺭ ګﻪ ﺍﻥ ﻣﺸ‪，‬ﺮﻭﺃ ﮐﯽ ﺩﺭﺁﻣﺪﮔﯽ ﺳﺔ ﻫﻮﺍ‬ ‫ﺟﻦ ﮐﯽ ﺍﮐﺜﺮګﺖ ﻣﺴﺘﺸﺮﻗ‪，‬ﻦ ﮐﯽ ﺗ‪％‬ﯽ ﺍﻭﺭ ګﻪ ‪ Ｃ‬ﻣ‪，‬ﺪﺍﻥ ﻣ‪ Ｓ‬ﮐ‪，‬ﺎ ﮔ‪，‬ﺎ ﺗﺎﮐﻪ ﻣﻤﻠﮑﺖ ﮐﻮ‬

‫‪14‬‬ ‫ﺍﻥ ﻗﻮﺍﻧ‪，‬ﻦ ﮐﺔ ﻣﻄﺎﺑﻖ ﺇ‪＄‬ﺎﻻﺟﺎﺋﺔ ﺑﻬﺖ ﺳﺔ ﻣﻤﺎﻟﮏ _ ﺍﻥ ﻗﺎﻧﻮ ﻣﺎ‪Ｃ‬ګﻦ ﮐﻮﺑﺰﻭﺭ‬ ‫ﻗﻮﺕ ﺑﻠﻮﺍ ﮐﺮ ﺍﭘﻨﺔ ﺑﺎﺷﻨﺪﻭﺃ ﭘﺮ ګﻪ ﻻﺯﻡ ﮐﺮﺩګﺎ ﮐﻪ ﻭﻩ ﻣﺼﺮﯼ ﺷﺮﻋﯽ ﻗﻮﺍﻧ‪，‬ﻦ ﮐﯽ ﭘﺎﺑﻨﺪﯼ‬ ‫ﻧﻪ ﮐﺮګﺄ ﭼﻨﺎﻧﭽﻪ ﻣﺨﻠﻮﻁ ﻋﺪﺍﻟﺘ‪ Ｓ‬ﻭﺟﻮﺩ ﻣ‪ Ｓ‬ﺁﺋ‪ Ｓ‬ﺍﻭﺭ ﻣﺠﻠﻪ ”ﺍﻻﺣﮑﺎﻡ ﺍﻟﻌﺪﻟ‪，‬ﻪ“ﺟﺎﺭﯼ‬ ‫ﻫﻮﺍ ﺟﺲ ﻣ‪ Ｓ‬ﻓﻮﺟﺪﺍﺭﯼ ﺍﻭﺭ ﺳﻮﻝ ﻗﻮﺍﻧ‪，‬ﻦ ﻭﻏ‪，‬ﺮﻩ ﺑﻨﺎﺋﺔ ﮔﺌﺔ ﺟﻮ ﺩﺭﺍﺻﻞ ګﻮﺭﭘﯽ‬ ‫ﻗﻮﺍﻧ‪，‬ﻦ ﮐﺔ ﻣﻄﺎﺑﻖ ﺗ‪％‬ﺔ ﭘ‪％‬ﺮ ﭘﻬﻠﯽ ﺟﻨﮓ ﻋﻈ‪，‬ﻢ ﮐﺔ ﺍﺧﺘﺘﺎﻡ ﺍﻭﺭ ﺳﻘﻮﻁ ﺧ‪＋‬ﻓﺖ ﮐﺔ‬ ‫ﺳﺎﺗ‪ ＃‬ﻫﯽ ﻣﻠﮑﯽ ﻗﻮﺍﻧ‪，‬ﻦ ﺍﻧﺘﻬﺎﺋﯽ ﮐﻤﺰﻭﺭ ﭘﺆﮔﺌﺔ ﺍﻭﺭ ﻟﻮﮒ ﻣﺨﻠﻮﻁ ﻋﺪﺍﻟﺘﻮﺃ ﻣ‪ Ｓ‬ﺍﭘﻨﺔ‬ ‫ﻣﻘﺪﻣﺔ ﺩﺍﺋﺮ ﮐﺮ_ ﭘﺮ ﻣﺠﺒﻮﺭ ﻫﻮﮔﺌﺔ ﺍﻭﺭ ﭘ‪％‬ﺮ ﺑ‪，‬ﺴ‪，‬ﻮﺃ ﺻﺪﯼ ﮐﺔ ﻭﺳﻂ ﻣ‪ Ｓ‬ګﻪ‬ ‫ﻣﺨﻠﻮﻁ ﻋﺪﺍﻟﺘ‪ Ｓ‬ﻣﺴﻠﻤﺎﻧﻮﺃ ﮐﺔ ﺍﻣﻮﺭ ﻣ‪ Ｓ‬ﺑﺎﺍﺧﺘ‪，‬ﺎﺭ ﻫﻮﮔﺌ‪ Ｓ‬ﺍﻭﺭ ﺷﺮﻋﯽ ﻋﺪﺍﻟﺘ‪Ｓ‬‬ ‫ﺑﺎﻟﮑﻞ ﻧﺎﮐﺎﺭﻩ ﻫﻮﮐﺮ ﺭﻩ ﮔﺌ‪) Ｓ‬ﺳﻮﺍﺋﺔ ﻣﻤﻠﮑﺖ ﺳﻌﻮﺩګﻪ ﮐﺔ ﻣ‪，‬ﺮﺓ ﺧ‪，‬ﺎﻝ ﻣ‪ Ｓ‬ﻭ＠ﺃ ﺍﺏ‬ ‫ﺗﮏ ﺷﺮﻋﯽ ﻋﺪﺍﻟﺘ‪ Ｓ‬ﻗﺎﺋﻢ ﻫ‪( Ｓ‬۔‬ ‫ګﻪ ﺑﺎﺕ ﺑﺆﯼ ﻭﺍﺿﺢ ‪ Ｂ‬ﮐﻪ ﻣﺴﻠﻤﺎﻧﻮﺃ ﮐﯽ ﺯﻧﺪﮔﯽ ﻣ‪ Ｓ‬ﺧﻮﺍﻩ ﻭﻩ ﺣﺎﮐﻢ ﻫﻮ ګﺎ ﻣﺤﮑﻮﻡ‬ ‫ﺍﷲ ﮐﯽ ﺷﺮګﻌﺖ ﻫﯽ ﺍﺻﻞ ﺣﺎﮐﻢ ‪ Ｂ‬ﺍﮔﺮﭼﻪ ﺑﻌﺾ ﺣﮑﺎﻡ _ ﺍﭘﻨﺔ ﺍﻧﺤﺮﺍﻓﺎﺕ ﮐﻮ ﺍﺱ‬ ‫ﻣ‪ Ｓ‬ﺩﺍﺧﻞ ﮐﺮﻧﺎﺷﺮﻉ ﮐﺮﺩګﺎ ﻣﮕﺮ ﺑﻄﻮﺭ ﺗﺠﻮګﺰ ﻧﻪ ﮐﻪ ﺑﻄﻮﺭ ﻗﺎﻧﻮﻥ ګﺎ ﺷﺮګﻌﺖ ﮐﺔ ﺍﻭﺭ‬ ‫ﻋﻠﻤﺎء_ ﺍﺳﺔ ﻣﻌﺎﺻﯽ ﺍﻭﺭ ﮔﻨﺎﻫﻮﺃ ﮐﯽ ﻗﺒ‪，‬ﻞ ﺳﺔ ﻗﺮﺍﺭ ﺩګﺎ ﺟﻮ ﻣﻠﺖ ﺳﺔ ﺧﺎﺭﺝ ﻧﻬ‪Ｓ‬‬ ‫ﮐﺮﺗﺔ ﺗﻮ ګﻪ ﺍﺱ ﺍﻣﺮ )ﺯﻭﺍﻝ ﺍﻣﺖ(ﮐﺎ ﺗﺎﺭګﺨﯽ ﺍﺭﺗﻘﺎءﻫﯽ ﺗ‪％‬ﺎﺟﺲ _ ﺍﺳ‪＋‬ﻣﯽ ﺷﺮﻋﯽ‬ ‫ﻗﻮﺍﻧ‪，‬ﻦ ﮐﻮ ﻣﺴﻠﻤﺎﻧﻮﺃ ﮐﯽ ﺗﺮ‪ Ｒ‬ﮐﺎ ﺿﺎﻣﻦ ﻣﺎﻧﻨﺔ ﺳﺔ ﺍﻧﮑﺎﺭ ﮐﺮﺩګﺎ ﺍﻭﺭ ګﻪ ﺍﺱ ﺳﺔ ﭘﻬﻠﺔ‬ ‫ﮐﯽ ﺻﻮﺭﺕ ﺣﺎﻝ ﺳﺔ ﺑﺎﻟﮑﻞ ﻣﺨﺘﻠﻒ ﺻﻮﺭﺕ ﺣﺎﻝ ‪ Ｂ‬ﺍﻥ ﺩﻭﻧﻮﺃ ﻣ‪ Ｓ‬ﻓﺮﻕ ﻧﻪ ﮐﺮﺳﮑﻨﺔ‬ ‫ﮐﯽ ﻭﺟﻪ ﺳﺔ ﻫﯽ ﺳﺎﺑﻘﻪ ﺣﺎﻻﺕ ﮐﯽ ﺣﻘ‪，‬ﻘﺖ ﻣﻨﻈﺮ ﻋﺎﻡ ﭘﺮ ﻧﻪ ﺁﺳﮑﯽ ۔‬ ‫ﺑ‪，‬ﺴ‪，‬ﻮګﺄ ﺻﺪﯼ ﮐﺔ ﺍﻭﺍﺋﻞ ﻣ‪ Ｓ‬ﺟﻮ ﺍﺳ‪＋‬ﻣﯽ ﺗﺤﺮګﮑ‪ Ｓ‬ﺑﻨ‪ Ｓ‬ﻭﻩ ‪Ｌ‬ﯽ ﺍﺱ ﺣﻘ‪，‬ﻘﺖ ﮐﺎ‬ ‫ﺍﺩﺭﺍﮎ ﻧﻪ ﮐﺮﺳﮑ‪ Ｓ‬ﺍﻭﺭ ﻧﻪ ﻫﯽ ﺍﺱ ﮐﯽ ﻭﺟﻮ＠ﺕ ﺟﺎﻥ ﺳﮑ‪ Ｓ‬ﺍﻭﺭﻧﻪ ﺍﻥ ﺩﻭﻧﻮﺃ ﻣ‪ Ｓ‬ﻓﺮﻕ‬ ‫ﮐﺮﺳﮑ‪ Ｓ‬ﭘ‪％‬ﺮ ‪Ｌ‬ﯽ ﺍﻧﻬﻮﺃ _ ﺍﺱ ﺳﺮﮐﺸﯽ ﺍﻭﺭ ﻓﺴﺎﺩ ﮐﺔ ﺧ‪＋‬ﻑ ‪Ｌ‬ﺮﭘﻮﺭﻣﺰﺍﺣﻤﺖ ﮐﯽ‬ ‫)ﻣ‪＋‬ﺣﻈﻪ ﻫﻮ‪:‬ﻫﻤﺎﺭﺍﻣﻘﺎﻣﻠﻪ ”ﺍﻻﺧﻮﺍﻥ ﺍﻟﻤﺴﻠﻤﻮﻥ ‪ Ｑ‬ﻧﺼﻒ ﻗﺮﻥ“(ﮐﭽ‪ ＃‬ﺍګﺴﺔ ﮔﺮﻭﻩ ‪Ｌ‬ﯽ‬ ‫ﻇﺎ‪ Ｃ‬ﻫﻮﺋﺔ ﺟﻨﻬﻮﺃ _ ﺧﻮﺩ ﮐﻮ ﺳﻠﻔ‪，‬ﺖ ﮐﯽ ﻃﺮﻑ ﻣﻨﺴﻮﺏ ﮐ‪，‬ﺎ ﺍﻭﺭ ﺳﻠﻒ ﮐﺔ ﻣﻨﻬﺞ‬

‫‪15‬‬ ‫ﺍﻭﺭ ﺍﻥ ﮐﺔ ﻣﺘﻌ‪，‬ﻦ ﮐﺮﺩﻩ ﺭﺍﻩ ﻋﻤﻞ ﮐﻮ ‪Ｌ‬ﯽ ﺍﺧﺘ‪，‬ﺎﺭ‪Ｌ‬ﯽ ﮐ‪，‬ﺎ ﺍﺱ ﮐﺔ ﺑﺎﻭﺟﻮﺩ ‪Ｌ‬ﯽ ﻭﻩ ﺳﻠﻒ‬ ‫ﮐﯽ ﻃﺮﺡ ﻋﻠﻤﯽ ﺗﺤﻘ‪，‬ﻖ ﺍﻭﺭﺗﻘﻮﯼ ﺍﺧﺘ‪，‬ﺎﺭ ﻧﻪ ﮐﺮﺳﮑﺔ ﭘ‪％‬ﺮ ﻋﺮﺍﻕ ﮐﯽ ﮐﻮګﺖ ﮐﺔ ﺳﺎﺗ‪＃‬‬ ‫ﺟﻨﮓ ﮐﺔ ﺑﻌﺪ ‪90‬ﮐﯽ ﺩ＠ﺋﯽ ﻣ‪ Ｓ‬ﺍﻧﻬﯽ ﻣ‪ Ｓ‬ﺳﺔ ﺍګﮏ ﮔﺮﻭﻩ _ ﮔﻤﺮﺍﻫﯽ ﮐﺎ ﺭﺍﺳﺘﻪ‬ ‫ﺍﺧﺘ‪，‬ﺎﺭ ﮐﺮﻟ‪，‬ﺎ ﺍﻭﺭ ﺍﻥ ﮐﺔ ﺑﺆﻭﺃ _ ﺩﻭﺭﺣﺎﺿﺮ ﮐﺔ ﺍﺻﻞ ﺣﻘﺎﺋﻖ ﻣ‪ Ｓ‬ﺻﺮﻑ ﺩ‪＄‬ﻮﮐﻪ ﺩﻫﯽ‬ ‫ﺳﺔ ﮐﺎﻡ ﻟ‪，‬ﺎ ﺍﻭﺭ ﺳﻠﻒ ﺻﺎﻟﺤ‪，‬ﻦ ﮐﯽ ﺯﻧﺪﮔﯽ ﮐﺔ ﺩﻭﺳﺮﺓ ﺗﻤﺎﻡ ﭘﻬﻠﻮٶﺃ ﺳﺔ ﺻﺮﻑ‬ ‫ﻧﻈﺮﮐﺮﺗﺔ ﻫﻮﺋﺔ ﺻﺮﻑ ﺍﻥ ﮐﯽ ﻋﺎﺑﺪﺍﻧﻪ ﺯﻧﺪﮔﯽ ﮐﺔ ﭘﻬﻠﻮ ﮐﻮ ﺍﺧﺘ‪，‬ﺎﺭ ﮐﺮﻟ‪，‬ﺎ ﺍﻭﺭ ﺍﭘﻨﺔ‬ ‫ﻣﺨﺎﻟﻒ ﺗﺼﻮﺭﺍﺕ ﮐﺔ ﺣﺎﻣﻞ ‪ Ｃ‬ﺷﺨﺺ ﮐﺔ ﺧ‪＋‬ﻑ ﺍګﮏ ﻣﺤﺎﺫ ﮐ‪％‬ﻮﻝ ﻟ‪，‬ﺎ ﺍﻧﻬ‪Ｓ‬‬ ‫ﺑﺪﻋﺘﯽ ﺍﻭﺭ ﻓﺎﺳﻖ ﻗﺮﺍﺭ ﺩګﻨﺔ ﻟﮕﺔ ﺟﻮ ﺍﻥ ﮐﯽ ﺁﺭﺍءﺳﺔ ﺍﺧﺘ‪＋‬ﻑ ﮐﺮﺗﺎ ﺍﻭﺭ ﺍﻥ ﮐﯽ ﺑﺪﻋﺖ‬ ‫ﻭﻓﺮګﺐ ﮐﯽ ﻣﺨﺎﻟﻔﺖ ﮐﺮﺗﺎ ﺍﺳﺔ ﺯګﺮ ﮐﺮ_ ﮐﺔ ﻟﺌﺔ ‪Ｃ‬ﺭﺍﺳﺘﻪ ﺍﺧﺘ‪，‬ﺎﺭ ﮐﺮﺗﺔ ﺣﺘﯽ ﮐﻪ‬ ‫ﻋﻠﻤﺎءﺣﻖ ﮐﻮ ‪Ｌ‬ﯽ ﻣﺮﻋﻮﺏ ﮐﺮﻟ‪，‬ﺎﻭﻩ ‪Ｌ‬ﯽ ﺩﻻﺋﻞ ﻭﺑﺮﺍﻫ‪，‬ﻦ ﮐﺔ ﺫﺭګﻌﺔ ﻧﻬ‪ Ｓ‬ﺑﻠﮑﻪ ﺍﭘﻨﺔ‬ ‫ﺍﺧﺘ‪，‬ﺎﺭﺍﺕ ﻭﻣﻨﺎﺻﺐ ﺍﻭﺭ ﻗﻮﺕ ﮐﺔ ﺫﺭګﻌﺔ ﺧﻮﻓﺰﺩﻩ ﮐﺮﮐﺔ ﺳ‪，‬ﺪ ﻗﻄﺐ ﺷﻬ‪，‬ﺪ‪Ｌ‬ﯽ‬ ‫ﺍﺱ ﺍﻧﺪ‪＄‬ﯽ ﺩﺷﻤﻨﯽ ﮐﺎ ﺷﮑﺎﺭ ﺑﻨﺔ ﺍﻧﻬﻮﺃ _ ﺍﻥ ﮐﺔ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﺍګﺴﯽ ﺑ‪，‬ﻬﻮﺩﻩ ﺑﺎﺗ‪Ｓ‬‬ ‫ﺗﮏ ﮐﻬﻪ ﺩګﺄ ﺟﻮ ﺍﻣﺎﻡ ﻣﺎﻟﮏ ﺷﺮﺍﺏ ﮐﺔ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﮐﻬﺎ ﮐﺮﺗﺔ ﺗ‪％‬ﺔ )ګﻌﻨﯽ ﺍﻧﻬ‪ Ｓ‬ﺍﺱ‬ ‫ﺗﻤﺎﻡ ﺻﻮﺭﺕ ﺣﺎﻝ ﮐﺎ ﺫﻣﻪ ﺩﺍﺭ ﻗﺮﺍﺭ ﺩګﺎ ﺟﺲ ﻃﺮﺡ ﺷﺮﺍﺏ ﮐﻮ ﺍﻡ ﺍﻟﺨﺒﺎﺋﺚ ﮐﻬﺎ ﺟﺎﺗﺎ‬ ‫‪(Ｂ‬ﺣﺘﯽ ﮐﻪ ﺍﭘﻨﺔ ﺑﺆﺓ ﮐﯽ ﺷﻬﻪ ﭘﺮ ﺟﺲ _ ﺍﻧﻬ‪ Ｓ‬ګﻪ ﺳﺐ ﻭﺷﺘﻢ ﺳﮑ‪％‬ﺎګﺎ ﺍﻧﻬﻮﺃ _‬ ‫ﺳ‪，‬ﺪ ﻗﻄﺐ ﮐﻮ ګﻬﻮﺩ ﻭﻧﺼﺎﺭﯼ ﺳﺔ ‪Ｌ‬ﯽ ﺑﺪﺗﺮ ﻗﺮﺍﺭ ﺩګﺎ ﭘ‪％‬ﺮ ﺍﻥ ﮐﯽ ﺍﭘﻨﺔ ﭘ‪，‬ﺮﻭﮐﺎﺭﻭﺃ ﮐﯽ‬ ‫ﺍﺱ ﺑﺪﺗﺮګﻦ ﺗﺮﺑ‪，‬ﺖ ﮐﺎ ګﻪ ﺑﺮﺍﻧﺘ‪，‬ﺠﻪ ﻧﮑ‪ ＋‬ﮐﻪ ﺍﻧﻬﻮﺃ _ ﻣﺴﻠﻤﺎﻧﻮﺃﮑﯽ ﭼﻐﻠ‪，‬ﺎﺃ ﻟﮕﺎ_‬ ‫ﺍﻭﺭ ﺍﻥ ﮐﯽ ﺟﺎﺳﻮﺳﯽ ﮐﺮ_ ﮐﻮ ﺩګﻨﺪﺍﺭﯼ ﺍﻭﺭ ﺍﷲ ﮐﺔ ﻗﺮﺏ ﮐﺎ ﺫﺭګﻌﻪ ﺳﻤﺠ‪ ＃‬ﻟ‪，‬ﺎ)‪_ Ａ‬‬ ‫‪Ｌ‬ﯽ ﺍﺳ‪＋‬ﻣﯽ ﺗﺤﺮګﮏ ﮐﻮ ﺍﺱ ﻭﻗﺖ ﭼ‪％‬ﻮﺅ ﺩګﺎ ﺗ‪％‬ﺎ ﺟﺐ ﻭﻩ ﺍﺳﯽ ﻃﺮﺡ ﮐﯽ ﺣﺮﮐﺎﺕ ﭘﺮ‬ ‫ﺍ‪Ｌ‬ﺎﺭ_ ﻟﮕﯽ ﺗ‪％‬ﯽ(ﻣ‪ Ｓ‬ﮐﻬﺘﺎ ﻫﻮﺃ ﮐﻪ ‪ Ａ‬ګﻬﯽ ﺳﻤﺠ‪％‬ﺘﺔ ﺗ‪％‬ﺔ ﮐﻪ ﻋﺎ‪ Ｐ‬ﺍﺳ‪＋‬ﻡ ﺍﺏ ﺍﺱ‬ ‫‪Ｌ‬ﺎﺭﯼ ﺑﻮﺟ‪ ＃‬ﺳﺔ ﺑ‪ ＋‬ﻣﺸﻘﺖ ﺁﺯﺍﺩ ﻫﻮﭼﮑﺎ ‪ Ｂ‬ﺍﻭﺭ ﮔﻮګﺎ ﮐﻪ ﺍﻣﺖ ﺷ‪，‬ﺎﻃ‪，‬ﻦ ﺍﻭﺭ ﺍﺱ ﮐﺔ‬ ‫ﺗﺎﺑﻌﺪﺍﺭﻭﺃ ﺍﻭﺭﻣﺪﺩﮔﺎﺭﻭﺃ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﺍﭘﻨﯽ ﺍﺱ ﺟﻨﮓ ﮐﻮ ﺍﺳﯽ ﻃﺮﺡ ﺟ‪，‬ﺖ ﺳﮑﺘﯽ ‪Ｂ‬‬

‫‪16‬‬ ‫۔ﺳﭻ ﺗﻮ ګﻪ ‪ Ｂ‬ﮐﻪ ﺍﷲ ﺗﻌﺎﻟﯽٰ ﺟﺴﺔ ﭼﺎﻫﺘﺎ ‪ Ｂ‬ﺁﺯﻣﺎﺋﺶ ﻣ‪ Ｓ‬ﻣﺒﺘ‪＋‬ﮐﺮﺩګﺘﺎ ‪Ｂ‬۔ﻫﻤﺎﺭﺓ‬ ‫ﻟﺌﺔ ﺍﷲ ﮐﺎ‪ Ｂ Ｑ‬ﻭﻫﯽ ﺑﻬﺘﺮګﻦ ﮐﺎﺭﺳﺎﺯ ‪Ｂ‬۔‬ ‫ﺳﻠﻔ‪，‬ﺖ ﮐﯽ ﻃﺮﻑ ﺟ‪％‬ﻮ！ﯽ ﻧﺴﺒﺖ ﮐﺮ_ ﻭﺍﻟﺔ ﺍﺱ ﮔﺮﻭﻩ ﮐﻮ ﻋﺮﺍﻕ ﮐﯽ ﮐﻮګﺖ ﮐﺔ‬ ‫ﺳﺎﺗ‪ ＃‬ﺍﻭﺭ ﻣﻮﺟﻮﺩﻩ ﺍﻣﺮګﮑﯽ ﺻﻠ‪，‬ﺒﯽ ﺟﻨﮓ ﮐﺔ ﺑﻌﺪ ﺟﻮ ﺳ‪，‬ﺎﺳﯽ ﺣﻤﺎګﺖ ﺣﺎﺻﻞ ‪ Ｂ‬ﻭﻩ‬ ‫ﺇ‪＄‬ﮑﯽ ﭼ‪％‬ﭙﯽ ﺑﺎﺕ ﻧﻬ‪ Ｓ‬ﺟﺒﮑﻪ ﺑﺎﺿﺎﺑﻄﻪ ﻃﻮﺭ ﭘﺮ ﺍﺳﺔ ﺟﺎﺋﺰ ﻗﺮﺍﺭ ﺩګﻨﺔ ﮐﯽ ﮐﻮﺋﯽ‬ ‫ﮔﻨﺠﺎﺋﺶ ﻧﻬ‪Ｂ Ｓ‬۔ﺍﺱ ﻃﺮﺡ ﮐﺔ ﻣﻨﺤﺮﻑ ﻣﻈﺎ‪Ｃ‬ﺓ ﺯﻣﺎ_ ﮐﯽ ﺭﻓﺘﺎﺭ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﻫﯽ ﺧﺘﻢ‬ ‫ﻫﻮﺗﺔ ﺭﻫﺘﺔ ﻫ‪ Ｓ‬ﮐ‪，‬ﻮﻧﮑﻪ ﺍﻥ ﮐﯽ ﮐﻮﺋﯽ ﻣﻀﺒﻮﻁ ﺑﻨ‪，‬ﺎﺩ ﻧﻬ‪ Ｓ‬ﻫﻮﺗﯽ ﺍﺱ ﺑﺎﺭﺓ ﻣ‪Ｓ‬‬ ‫ﻋ‪＋‬ﻣﻪ ﺍﻣﺎﻡ ﺑﮑﺮ ﺍﺑﻮﺯګﺪ _ ﮐ‪，‬ﺎﺧﻮﺏ ﻓﺮﻣﺎګﺎﮐﻪ ‪:‬ﺍﻃﻤ‪，‬ﻨﺎﻥ ﺑﺨﺶ ﺑﺎﺕ ګﻪ ‪ Ｂ‬ﮐﻪ ګﻪ ﺟﻨﮓ‬ ‫ﺟﻠﺪ ﻫﯽ ﺧﺘﻢ ﻫﻮﺟﺎﺋﺔ ﮔﯽ ﺍﻭﺭ ﺣﻤﺎﻗﺖ ﮐﯽ ګﻪ ﺁﮒ ﻋﻨﻘﺮګﺐ ﺑﺠ‪ ＃‬ﺟﺎﺋﺔ ﮔﯽ ﺍﻭﺭ ﻟﻮﮒ‬ ‫ﭘ‪％‬ﺮ ﺳﺔ ﻣﺴﻠﻤﺎﻧﻮﺃ ﮐﯽ ﺟﻤﺎﻋﺖ ﮐﯽ ﻃﺮﻑ ﭘﻠ¦ ﺁﺋ‪ Ｓ‬ﮔﺔ ﺟﻮﺟﺎﻧﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ګﻪ‬ ‫ﻇﺎﻟﻤﺎﻧﻪ ﺍﻗﺘﺪﺍﺭ ﺍﻓﺮﺍﺩ ﭘﺮ ‪ Ｂ‬ﺍﺗﺒﺎﻉ ﭘﺮ ﻧﻬ‪ Ｓ‬ﺍﷲ _ ﺳﭻ ﻓﺮﻣﺎګﺎ‪ôÏΒ šÏϑÎ=≈©à=Ï9 $tΒuρ:‬‬ ‫&‪“ ∩⊄∠⊃∪ A‘$|ÁΡr‬ګﻌﻨﯽ ﻇﺎﻟﻤﻮﺃ ﮐﯽ ﮐﻮﺋﯽ ﻣﺪﺩ ﻧﻬ‪ Ｓ‬ﮐﺮﺗﺎ۔ﺍﻭﺭ ګﻪ ﺍﻓﺮﺍﺩ ﮐﺴﯽ ﺟﺬﺑﺔ‬ ‫ﻭﺍﺣﺴﺎﺱ ﮐﺔ ﺑﻐ‪，‬ﺮ ﭼﻠﺔ ﺟﺎﺭ‪ Ｂ‬ﻫ‪........ Ｓ‬ﺍﻭﺭ ﻭﻩ ګﻪ ‪Ｌ‬ﯽ ﺟﺎﻧﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ﺍﻥ ﮐﯽ‬ ‫ﮔ‪％‬ﺒﺮﺍﻫ¦ ﮐﺔ ګﻪ ﺍﺩﻭﺍﺭ ﻫﯽ ﺍﻧﻬ‪ Ｓ‬ﮐ‪％‬ﺆﺍ ﮐﺮګﺄ ﮔﺔ ﺍﺳﯽ ﻟﺌﺔ ﺍﻥ ﻣ‪ Ｓ‬ﺳﺨﺘﯽ ‪ Ｂ‬ﺍﻭﺭ‬ ‫ﻣ‪，‬ﻞ ﻣ‪＋‬ﭖ ﮐﯽ ﮐﻤﯽ ‪ Ｂ‬ﺍﷲ ﮐﺔ ﺣﮑﻢ ﺳﺔ ﺍﺱ ﺣﻤﺎﻗﺖ ﮐﯽ ﺁﮒ ﮐﺎ ﺑﺠ‪ ＃‬ﺟﺎﻧﺎ ﺍﻭﺭ ﺍﺱ‬ ‫ﮐﺔ ﺳﺎګﻮﺃ ﮐﺎ ﺳﻤ¦ ﺟﺎﻧﺎ ﺍﻭﺭﺍﺱ ﮐﯽ ﺳﺎﻧﺴﻮﺃ ﮐﺎ ﺭﮎ ﺟﺎﻧﺎ ﺍﻭﺭ ﻋﻠ‪，‬ﺤﺪﮔﯽ ﭘﺴﻨﺪﻭﺃ‬ ‫ﮐﺎ ﻣﺴﻠﻤﺎﻧﻮﺃ ﮐﯽ ﺻﻒ ﻣ‪ Ｓ‬ﭘﻠ¦ ﺁﻧﺎ ګﻘ‪，‬ﻨﯽ ‪ Ｂ‬ﺟ‪，‬ﺴﺎ ﮐﻪ ﻓﺮﻣﺎګﺎ‪zÏΒ Í_ÅngwΥ Éb>u‘”:‬‬ ‫‪“ ∩⊄⊇∪ tÏϑÎ=≈©à9$# ÏΘöθs)ø9$#‬ﺍﺓ ﻣ‪，‬ﺮﺓ ﭘﺮﻭﺭﺩﮔﺎﺭ ﻣﺠ‪％‬ﺔ ﻇﺎ‪ Ｐ‬ﻗﻮﻡ ﺳﺔ ﻧﺠﺎﺕ ﺩﺓ)ﻋﺠ‪，‬ﺐ‬ ‫ﻭﻏﺮګﺐ ﺑﺎﺕ ګﻪ ‪ Ｂ‬ﮐﻪ ﻣﺠ‪％‬ﺔ ﺍﻥ ﻟﻮﮔﻮﺃ ﮐﺔ ﻧﺮﻏﺔ ﻣ‪ Ｓ‬ﭘ‪％‬ﻨﺴﺔ ﻫﻮﺋﺔ ﺍګﮏ ﻧﻮﺟﻮﺍﻥ‬ ‫_ ﺑﺘﺎګﺎ ﮐﻪ ﺍﺱ ﮐﺔ ﺑﺆﺓ ﺑﺘﺎﺗﺔ ﻫ‪ Ｓ‬ﮐﻪ ﺷ‪，‬ﺦ ﺑﮑﺮ ﺍﺑﻮﺯګﺪ _ ﺍﭘﻨﺔ ﻗﻮﻝ ﺳﺔ ﺭﺟﻮﻉ‬ ‫ﮐﺮﻟ‪，‬ﺎ‪ Ｂ‬ﺍﻭﺭ ﺍﻧﻬ‪ Ｓ‬ﺍﻥ ﮐﯽ ﺍﺱ ﺍﻣﺮ ﺳﺔ ﻻﻋﻠﻤﯽ ﮐﯽ ﺑﻨﺎءﭘﺮ ”ﻫ‪，‬ﺌﺖ ﻋﻠﻤﺎءﺍﻟﺴﻌﻮﺩګﻪ “‬ ‫ﮐﺔ ﻣﻨﺼﺐ ﺳﺔ ‪Ｌ‬ﯽ ﻓﺎﺭﻍ ﮐﺮﺩګﺎ ﮔ‪，‬ﺎ ‪ Ｃ(Ｂ‬ﺣﺪ ﺳﺔ ﮔﺰﺭﺟﺎ_ ﻭﺍﻟﺔ ﺍﻥ ﻟﻮﮔﻮﺃ ﮐﺔ‬

‫‪17‬‬ ‫ﺣﻘ‪，‬ﻘﯽ ﺳﻠﻒ ﺯﺍ‪ Ｆ‬ﮐﻮﺛﺮﯼ ﺍﻭﺭ ﺍﺑﻮﻏﺪۃ ﺟ‪，‬ﺴﺔ ﻟﻮﮒ ﻫﯽ ﻫﻮﺳﮑﺘﺔ ﻫ‪ Ｓ‬ﺟﻦ ﭘﺮ ﺍﺑﻦ‬ ‫ﺗ‪，‬ﻤ‪，‬ﻪ ﮐﯽ ﺳﻠﻔ‪，‬ﺖ ﺍﻭﺭ ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪﺍﻟﻮ＠ﺏ ﮐﯽ ﺳﻠﻔ‪，‬ﺖ ﺑﺆﯼ ﮔﺮﺍﺃ ﮔﺰﺭﺗﯽ ﺗ‪％‬ﯽ ﺍﻥ‬ ‫ﺩﻭﻧﻮﺃ ﺳﺔ ګﻪ ﻟﻮﮒ ﺻﻮ‪ Ｑ‬ﺍﺷﻌﺮګﻪ ﮐﯽ ﺑﻨﺴﺒﺖ ﺟﻮ ﺍﻥ ﮐﺔ ﭘﻬﻠﻮٶﺃ ﻣ‪ Ｓ‬ﭼ‪％‬ﭙﺔ ﺑ‪％＂，‬ﺔ‬ ‫ﻫ‪ Ｓ‬ﺑﺆﺓ ﺧﻮﺵ ﻧﻈﺮ ﺁﺗﺔ ﻫ‪Ｓ‬۔‬

‫‪18‬‬ ‫ﭘﻬﻠﯽ ﻓﺼﻞ‬

‫ﭼﻨﺪ ﺿﺮﻭﺭﯼ ﺗﻌﺮګﻔﺎﺕ‬ ‫ﺍﻟﺴﻠﻔ‪:＆，‬‬

‫ﻟﻔﻆ ﺳﻠﻔ‪，‬ﻪ ”ﺳﻠﻒ“ﺳﺔ ﻣﺎﺧﻮﺫ ‪ Ｂ‬ﺟﺲ ﮐﺎ ﻣﻌﻨﯽ ‪” Ｂ‬ﺟﻮ ﭘﻬﻠﺔ ﮔﺰﺭﭼﮑﺎ‬

‫ﻫﻮ“ګﻪ ﺍﺱ ﮐﯽ ﻋﺎﻡ ﺷﮑﻞ ‪ Ｂ‬ﺟﺒﮑﻪ ﻋﻠﻤﺎءﺍﺳ‪＋‬ﻡ ﮐﯽ ﺍﺻﻄ‪＋‬ﺡ ﮐﺔ ﻣﻄﺎﺑﻖ ﻗﺮﻭﻥ ﺛ‪＋‬ﺛﻪ‬ ‫ﮐﺔ ﺟ‪，‬ﺪ ﺍﻓﺮﺍﺩﭘﺮ ”ﺳﻠﻒ ﺻﺎ‪“Ｏ‬ﮐﺎ ﺍﻃ‪＋‬ﻕ ﻫﻮﺗﺎ ‪ Ｂ‬ﮐﺴﯽ ﻗﺴﻢ ﮐﯽ ﻟﻐﻮﯼ ﺗﻔﺎﺻ‪，‬ﻞ ﻣ‪Ｓ‬‬ ‫ﭘﺆﺓ ﺑﻐ‪，‬ﺮ ﻗﺎﺑﻞ ﺗﻮﺟﻪ ﺍﻣﺮ ګﻪ ‪ Ｂ‬ﮐﻪ ﺻﻔﺖ ”ﺳَﻠَ ِﻔﯽ“ ﮐﺎﻟﻔﻆ ﺳﻠﻒ ﺳﺔ ﻣﺸﺘﻖ ﻫﻮﻧﺎ‬ ‫ﺍګﮏ ﻧﺌﯽ ﺍﺻﻄ‪＋‬ﺡ ‪ Ｂ‬ﺟﺲ ﮐﺎ ﺑ‪，‬ﺴﻮګﺄ ﺻﺪﯼ ﺳﺔ ﻗﺒﻞ ﻭﺟﻮﺩ ﻧﻬ‪ Ｓ‬ﺗ‪％‬ﺎ ﺍﺱ ﺑﺎﺕ ﮐﯽ‬ ‫ﺍګﮏ ﺧﺎﺹ ﺩﻟ‪，‬ﻞ ګﻪ ‪ Ｂ‬ﮐﻪ ﻋﺎﻡ ﻃﻮﺭ ﭘﺮ ﻋﻠﻤﺎﺋﺔ ﺍﺳ‪＋‬ﻡ ﺍﭘﻨﯽ ﮐﺘﺐ ﻣ‪ Ｓ‬ﺳﻠﻒ ﺻﺎ‪Ｏ‬‬ ‫ﮐﺔ ﻣﺘﻌﻠﻖ ﺗﻮ ﮔﻔﺘﮕﻮ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺍګﺴﺔ ﻫﯽ ﺍﻥ ﮐﺔ ﻣﻨﺎﻫﺞ ﮐﯽ ﺍﺗﺒﺎﻉ ‪Ｌ‬ﯽ ﮐﺮﺗﺔ ﻫ‪Ｓ‬‬ ‫ﻣﮕﺮ ﻟﻐﻮﯼ ﺍﻋﺘﺒﺎﺭ ﺳﺔ ﺧﻮﺩ ﮐﻮ ﺍﻥ ﮐﯽ ﻃﺮﻑ ﻣﻨﺴﻮﺏ ﻧﻬ‪ Ｓ‬ﮐﺮﺗﺔ ﺍﻭﺭﻧﻪ ﻫﯽ ﺍﺱ‬ ‫ﻧﺴﺒﺖ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﺧﻮﺩﮐﻮ ﺍﻥ ﮐﯽ ﻃﺮﻑ ﻣﻨﺴﻮﺏ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆‬ ‫ﮐﻬﻠﻮﺍﻧﺎ ﭘﺴﻨﺪ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺟ‪，‬ﺴﺎ ﮐﻪ ﻫﻤﺎﺭﺓ ﺍﺳ‪＋‬ﻑ ﮐﯽ ﮐﺘﺐ ﻣ‪ Ｓ‬ګﻪ ﺑﺎﺕ ﻋﺎﻡ ‪Ｂ‬۔‬ ‫ﻣﺪﺑﺮ ﻭﻣﺤﻘﻖ ﮐﺔ ﻟﺌﺔ ﺍﺱ ﺑﺎﺭګﮏ ﻓﺮﻕ ﮐﻮ ﺳﻤﺠ‪％‬ﻨﺎ ﻧﺎﻣﻤﮑﻦ ‪ Ｂ‬ﮐﻪ ﺍګﮏ ﺟﻤﺎﻋﺖ ﮐﺎ‬ ‫ﺍﭘﻨﺔ ﺁﭖ ﮐﻮ ﺳﻠﻔﯽ ﮐﻬﻠﻮﺍﻧﺎ ګﻪ ﮐﭽ‪ ＃‬ﻫﯽ ﻋﺮﺻﺔ ﺳﺔ ‪ Ｂ‬ﺟﺒﮑﻪ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆ ﮐﺎ‬ ‫ﻭﺻﻒ ﻋﺎﻡ ‪ Ｂ‬ﺍﻭﺭ ﻋﺮﺻﻪ ﺩﺭﺍﺯ ﺳﺔ ‪ Ｂ‬ﮐ‪，‬ﻮﻧﮑﻪ ﺍﺱ ﻣ‪ Ｓ‬ﻧﺴﺒﺖ ﺳﻨﺖ ﻣﻄﻬﺮﻩ ﺍﻭﺭ ﺍﺱ‬ ‫ﺟﻤﺎﻋﺖ ﮐﯽ ﻃﺮﻑ ‪ Ｂ‬ﺟﺲ ﮐﺎ ﺭﺳﻮﻝ ﺍﷲ ‪ _‬ﺍﭘﻨﯽ ﺑﻬﺖ ﺳﯽ ﺻﺤ‪，‬ﺢ ﺍﺣﺎﺩګﺚ‬ ‫ﻣ‪ Ｓ‬ﺗﺬﮐﺮﻩ ﮐ‪，‬ﺎ ‪ Ｂ‬ﺧ‪＋‬ﺻﻪ ګﻪ ‪ Ｂ‬ﮐﻪ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆ ﮐﺎ ﻭﺻﻒ ﺯګﺎﺩﻩ ﺩﺭﺳﺖ ﺍﻭﺭ‬ ‫ﺳﻨﺖ ﺳﺔ ﻗﺮګﺐ ﺗﺮ ‪ Ｂ‬ﺍﺱ ﮐﺔ ﻣﻘﺎﺑﻞ ﺳﻠﻔﯽ ﮐﯽ ﻧﺴﺒﺖ ﺍګﮏ ﻧﺌﯽ ﺻﻔﺖ ‪ Ｂ‬ﺍﮔﺮﭼﻪ‬ ‫ﻧﺎﻣﻮﺃ ﮐﺔ ﺍﺧﺘ‪＋‬ﻑ ﺳﺔ ﮐﻮﺋﯽ ﻓﺮﻕ ﻧﻬ‪ Ｓ‬ﭘﺆﺗﺎ ﺟﺒﮑﻪ ﺍﻥ ﮐﺔ ﻣﻌﻨﯽ ﻣﻌﺮﻭﻑ ﻫﻮﺃ۔‬

‫ﺍﻟﺴﻠﻔ‪，‬ﻮﻥ‪:‬‬

‫ﺍﻥ ﺣﺎﻻﺕ ﻣ‪ Ｓ‬ﺍګﮏ ﺟﻤﺎﻋﺖ ﻣﻌﺮﺽ ﻭﺟﻮﺩ ﻣ‪ Ｓ‬ﺁﺋﯽ ﺟﺲ _ ﺍﭘﻨﺔ‬

‫ﻟﺌﺔ ”ﺳَﻠَ ِﻔﯽ“ ﮐﺎ ﻭﺻﻒ ﺍﺧﺘ‪，‬ﺎﺭ ﮐ‪，‬ﺎ ﺣﺪګﺚ ﮐﯽ ﺗﺤﻘ‪，‬ﻖ ﺍﻭﺭ ﺍﺱ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﻣﺸﻐﻮﻟ‪，‬ﺖ‬

‫‪19‬‬ ‫ﮐﯽ ﺑﻨﺎءﭘﺮ ﺍﻥ ﻣ‪ Ｓ‬ﻣﺤﻤﺪ ﺑﻦ ﺍﺳﻤﺎﻋ‪，‬ﻞ ﺍﻟﻤﺼﺮﯼ ﺍﻭﺭ ﻣﻘﺒﻞ ﺑﻦ ‪＄‬ﺎﺩﯼ ﺍﻟﻮﺍﺩﻋﯽ ‪Ｌ‬ﯽ‬ ‫ﺷﺎﻣﻞ ﻫ‪ Ｓ‬ګﻪ ﺩﻭﻧﻮﺃ ﺷ‪，‬ﺦ ﻧﺎﺻﺮ ﺍﻟﺪګﻦ ﺍﻟﺒﺎ ﮐﺔ ﺗ‪＋‬ﻣﺬﻩ ﻣ‪ Ｓ‬ﺳﺔ ﻫ‪ Ｓ‬ﮐﭽ‪ ＃‬ﺍﻭﺭ‬ ‫ﺟﻤﺎﻋﺘ‪Ｌ Ｓ‬ﯽ ﻫ‪ Ｓ‬ﺟﻮ ﺳﻨﺖ ﮐﻮ ﻋﺎﻡ ﺍﻭﺭ ﺣﺪګﺚ ﮐﻮ ﺧﺎﺹ ﻣﺬﻫﺐ ﮐﺔ ﻃﻮﺭ ﭘﺮ ﻟ‪，‬ﺘﺔ‬ ‫ﻫ‪ Ｓ‬ګﻪ ﺧﻮﺩ ﮐﻮ ﺳﻠﻔﯽ ﺍﺱ ﻟﺌﺔ ﻧﻬ‪ Ｓ‬ﮐﻬ‪＋‬ﺗﺔ ﮐﻪ ﻋﻤﻮﻣﯽ ﻃﻮﺭ ﭘﺮ ﺣﺪګﺚ ﮐﺎ ﺍﻫﺘﻤﺎﻡ‬ ‫ﻧﻬ‪ Ｓ‬ﮐﺮﺗﺔ ﺍﻟﺒﺘﻪ ﺧﻮﺩ ﮐﻮ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆ ﮐﻬﻠﻮﺍﻧﺎ ﭘﺴﻨﺪ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬۔‬

‫ﺍ‪＄‬ﻞ ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆‪:‬‬

‫ګﻪ ﻭﺻﻒ ﻋﺎﻡ ﻃﻮﺭ ﭘﺮ ﺍﻥ ﻟﻮﮔﻮﺃ ﮐﺔ ﻟﺌﺔ ﺍﺳﺘﻌﻤﺎﻝ‬

‫ﻫﻮﺗﺎ ‪ Ｂ‬ﺟﻮ ﺗﻮﺣ‪，‬ﺪ ﮐﺔ ﺭﺑﻮﺑ‪，‬ﺖ ﻭﻋﺒﺎﺩﺕ ﻭﻏ‪，‬ﺮﻩ ﺗﻤﺎﻡ ﭘﻬﻠﻮٶﺃ ﭘﺮ ﻧﻈﺮ ﮐﺮﺗﺔ ﻫ‪Ｓ‬‬ ‫ﺍګﺴﺔ ﻫﯽ ﺭﺍﻓﻀﻪ ﺍﻭﺭ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻣ‪ Ｓ‬ﻓﺮﻕ ﮐﺮ_ ﮐﺔ ﻟﺌﺔ ‪Ｌ‬ﯽ ګﻪ ﻭﺻﻒ ﺑﻮﻻﺟﺎﺗﺎ ‪Ｂ‬‬ ‫ﺧﺎﺹ ﻃﻮﺭ ﭘﺮ ﺻﻔﺎﺕ ﺑﺎﺭﯼ ﺗﻌﺎﻟﯽٰ ﮐﺔ ﻣﺴﺌﻠﺔ ﻣ‪ Ｓ‬ﺗﻮ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆ ﮐﯽ ﻧﺴﺒﺖ‬ ‫ﮐﺎ ﻣﻌﻨﯽ ګﻪ ﻫﻮﺍ ﮐﻪ ګﻪ ﺍﻥ ﻟﻮﮔﻮﺃ ﻣ‪ Ｓ‬ﻣﻤﺘﺎﺯ ﻫ‪ Ｓ‬ﺟﻦ ﮐﺎ ﻣﺬﻫﺐ ﺻﻔﺎﺕ ﻣ‪ Ｓ‬ﺗﺎﻭګﻞ‬ ‫ﮐﺎ ‪ Ｂ‬ﺟ‪，‬ﺴﺔ ﺍﺷﺎﻋﺮﻩ ‪،‬ﻣﻌﺘﺰﻟﻪ ﻭﻏ‪，‬ﺮﻫﻤﺎ ﺍﻭﺭ ګﻪ ﮐﺘﺎﺏ ﺍﷲ ﺍﻭﺭ ﺳﻨﺖ ﺻﺤ‪，‬ﺤﻪ ﺍﻭﺭ ﺍﻥ‬ ‫ﺩﻭﻧﻮﺃ ﭘﺮ ﻣﺒﻨﯽ ﺍﺟﺘﻬﺎﺩﯼ ﺷﺮﻋﯽ ﺟﺲ ﮐﯽ ﺗﻔﺼ‪，‬ﻞ ﺍﺻﻮﻝ ﻓﻘﻪ ﮐﯽ ﮐﺘﺎﺑﻮﺃ ﻣ‪ Ｓ‬ﻣﻮﺟﻮﺩ‬ ‫‪ Ｂ‬ﮐﻮ ﺑﺲ ﺍﻥ ﺗ‪，‬ﻨﻮﺃ ﮐﻮ ﻫﯽ ﻣﺼﺎﺩﺭ ﺷﺮګﻌﺖ ﻗﺮﺍﺭ ﺩﺓ ﮐﺮ ﺍﻥ ﭘﺮ ﻋﻤﻞ ﭘ‪，‬ﺮﺍ ﻫﻮﺗﺔ ﻫ‪Ｓ‬‬ ‫ﺍﻥ ﻟﻮﮔﻮﺃ ﻣ‪，‬ﺃﺎﻣﺎﻡ ﺍﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ )ﻋﺠ‪，‬ﺐ ﺑﺎﺕ ګﻪ ‪ Ｂ‬ﮐﻪ ﺍﻣﺎﻡ ﺍﺣﻤﺪ ﮐﻮ ﭘﻮﺭﯼ ﺗﺎﺭګﺦ‬ ‫ﺍﺳ‪＋‬ﻡ ﻣ‪” Ｓ‬ﺍﻣﺎﻡ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ “ﺗﻮ ﮐﻬﺎ ﺟﺎﺗﺎ ﺭ＠ ‪ Ｂ‬ﻟ‪，‬ﮑﻦ ﮐﺒ‪％‬ﯽ ‪Ｌ‬ﯽ ﺍﻧﻬ‪” Ｓ‬ﺍﻣﺎﻡ‬ ‫ﺍﻟﺴﻠﻔ‪，，‬ﻦ“ﻧﻬ‪ Ｓ‬ﮐﻬﺎ ﮔ‪，‬ﺎ؟(ﮐﺔ ﭘ‪，‬ﺮﻭﮐﺎﺭ ﺍﻭﺭ ﺑﻘ‪，‬ﻪ ﺍﺋﻤﻪ ﺍﻋ‪＋‬ﻡ ﺟ‪，‬ﺴﺔ ﺍﻣﺎﻡ ﺷﺎﻓﻌﯽ ‪،‬ﺍﻣﺎﻡ‬ ‫ﻣﺎﻟﮏ ‪ ،‬ﺍﻣﺎﻡ ﺍﺑﻮﺣﻨ‪，‬ﻔﻪ‪ ،‬ﺷ‪，‬ﺦ ﺍﻻﺳ‪＋‬ﻡ ﺍﺑﻦ ﺗ‪，‬ﻤ‪，‬ﻪ ﺍﻭﺭ ﺍﻥ ﮐﺔ ﺗ‪＋‬ﻣﺬﻩ ﺟ‪，‬ﺴﺔ ﺍﺑﻦ ﻗ‪，‬ﻢ‬ ‫‪،‬ﺍﺑﻦ ﺭﺟﺐ ﺍﻭﺭ ﺍﺑﻦ ﻋﺒﺪﺍﻟﻬﺎﺩﯼ ﺣﺘﯽ ﮐﻪ ﺷﻮﮐﺎ ‪،‬ﺻﻨﻌﺎ ﺍﻭﺭ ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪﺍﻟﻮ＠ﺏ‬ ‫ﺷﺎﻣﻞ ﻫ‪Ｓ‬ﺭﺣﻤ＆ ﻭﺍﺳﻌ＆۔‬ ‫ﺍﻟﻤﺮﺟﺌﻪ‪ :‬ګﻪ ﻓﺮﻗﻪ ﺍﺱ ﻭﻗﺖ ﻭﺟﻮﺩ ﻣ‪ Ｓ‬ﺁګﺎ ﺟﺐ ﻣﺴﻠﻤﺎﻧﻮﺃ ﭘﺮ ﻧﻌﻤﺘﻮﺃ ﺍﻭﺭ ﺍﻣﻮﺍﻝ‬ ‫ﮐﯽ ﺑﻬﺘﺎﺕ ﻫﻮﮔﺌﯽ ﺍﻭﺭ ﻣﺴﻠﻤﺎﻥ ﺣﮑﺎﻡ ګﻪ ﺿﺮﻭﺭﺕ ﻣﺤﺴﻮﺱ ﮐﺮ_ ﻟﮕﺔ ﮐﻪ ﻋﻮﺍﻡ ﺍﻟﻨﺎﺱ‬ ‫ﮐﻮ ﺭګﺎﺳﺖ ﮐﺔ ﺳ‪，‬ﺎﺳﯽ ﺍﻣﻮﺭ ﺳﺔ ﺍﻟﮓ ﺭﮐ‪％‬ﻨﺎ ﭼﺎﻫ‪，‬ﺌﺔ ﺍﺱ ﻃﺮﺡ ﮐﻪ ﺍﻧﻬ‪ Ｓ‬ﻟﺬﺍﺕ‬

‫‪20‬‬ ‫ﺍﻭﺭﻣﻌﺎﺻﯽ ﻣ‪ Ｓ‬ﻣﺼﺮﻭﻑ ﮐﺮﺩګﺎ ﺟﺎﺋﺔ ۔ګﻬﺎﺃ ﺍﺱ ﻗﺪﺭ ﮔﻨﺠﺎﺋﺶ ﻧﻬ‪ Ｓ‬ﮐﻪ ﻣﺮﺟﺌﻪ ﮐﺔ‬ ‫ﻣﺘﻌﻠﻖ ﺗﻔﺼ‪，‬ﻠﯽ ﮔﻔﺘﮕﻮ ﮐﯽ ﺟﺎﺋﺔ )ﻣ‪＋‬ﺣﻈﻪ ﻫﻮ ﻫﻤﺎﺭﯼ ﮐﺘﺎﺏ ”ﺣﻘ‪，‬ﻘ＆ ﺍﻻګﻤﺎﻥ “ﺍﺱ ﻣ‪Ｓ‬‬ ‫ﺍګﻤﺎﻥ ﺍﻭﺭ ﺍﺱ ﮐﺔ ﺗﻤﺎﻡ ﭘﻬﻠﻮﻭٶﺃ ﺳﺔ ﻣﺘﻌﻠﻖ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆ ﺍﻭﺭ ﻣﺮﺟﺌﻪ ﻭﺧﻮﺍﺭﺝ‬ ‫ﮐﺔ ﻣﺎﺑ‪，‬ﻦ ﻓﺮﻕ ﮐﻮ ﺍﭼ‪％‬ﯽ ﻃﺮﺡ ﺑ‪，‬ﺎﻥ ﮐ‪，‬ﺎ ﮔ‪，‬ﺎ ‪( Ｂ‬ﺍﻟﺒﺘﻪ ﺍﺗﻨﺎ ﺿﺮﻭﺭ ‪ Ｂ‬ﮐﻪ ﺍﻥ ﮐﺔ ﻋﻘﺎﺋﺪ‬ ‫ﮐﯽ ﺍﺻﻞ ﺧﺮﺍ‪ Ｋ‬ﺍګﻤﺎﻥ ﮐﯽ ﺗﻌﺮګﻒ ﺍﻭﺭ ﺍﺱ ﮐﺔ ﭘﻬﻠﻮٶﺃ ﺳﺔ ﻣﺘﻌﻠﻖ ﻏﻠﻂ ﻓﻬﻢ ﮐﯽ‬ ‫ﺑﻨﺎءﭘﺮ ﺗ‪％‬ﯽ ګﻪ ]ﻣﻦ ﻗﺎﻝ ﻻﺍﻟٰﻪ ﺍﻻﺍﷲ ﺩﺧﻞ ﺍﻟﺠﻨ＆[ګﻌﻨﯽ ﺟﺲ _ ﻻﺍﻟٰﻪ ﺍﻻﺍﷲ ﮐﻬﻪ ﺩګﺎ ﻭﻩ‬ ‫ﺟﻨﺘﯽ ‪Ｂ‬۔ﺍﺱ ﺟ‪，‬ﺴﯽ ﺍﺣﺎﺩګﺚ ﮐﻮ ﺍﻥ ﮐﺔ ﻋﻤﻮﻡ ﭘﺮ ﺭﮐ‪％‬ﺘﺔ ﻫ‪ Ｓ‬ﺍﻭﺭﺍﻧﻬ‪ Ｓ‬ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆‬ ‫ﻭﺍﻟﺠﻤﺎﻋ＆ ﮐﯽ ﻃﺮﺡ ﺍﻥ ﮐﯽ ﺷﺮﻭﻁ ﻭﻟﻮﺍﺯﻣﺎﺕ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﻣﻘ‪，‬ﺪ ﻧﻬ‪ Ｓ‬ﮐﺮﺗﺔ ﺍﻭﺭ ﺣﻘ‪，‬ﻘﺖ‬ ‫ﺗﻮﺣ‪，‬ﺪ ﮐﻮ ﺷﻬﺎﺩﺗ‪，‬ﻦ ﮐﺔ ﻧﻄﻖ ﺗﮏ ﻣﺤﺪﻭﺩ ﺳﻤﺠ‪％‬ﺘﺔ ﺍﻭﺭ ﺍﺱ ﻓﺮﻕ ﺳﺔ ﻏﺎﻓﻞ ﺭ‪ Ｂ‬ﮐﻪ‬ ‫ﺍﺳ‪＋‬ﻡ ﺟﻬﻨﻢ ﺳﺔ ﻧﺠﺎﺕ ﺍﺱ ﻭﻗﺖ ﺩﻻﺗﺎ ‪ Ｂ‬ﺍﻭﺭ ﺷﻬﺎﺩﺗ‪，‬ﻦ ﮐﺎ ﺍﻗﺮﺍﺭ ﺟﺎﻥ ﮐﻮ ﺍﺱ ﻭﻗﺖ‬ ‫ﻣﺤﻔﻮﻅ ﺑﻨﺎﺗﺎ ‪ Ｂ‬ﺟﺐ ﺍﻥ ﺩﻭﻧﻮﺃ ﮐﺔ ﻣﺪﻟﻮﻻﺕ ‪Ｌ‬ﯽ ﺛﺎﺑﺖ ﻫﻮﺃ ﻭﮔﺮﻧﻪ ﺍګﻤﺎﻥ ﺗﻮﻣﺤﺾ‬ ‫ﻗﻮﻝ ﮐﺎ ﻧﺎﻡ ﺭﻩ ﮔ‪，‬ﺎ ﺍﻭﺭ ﻗﻮﻝ ﻣ‪ Ｓ‬ﮐﻤﯽ ﺯګﺎﺩﺗﯽ ﻣﻤﮑﻦ ﻧﻬ‪ Ｓ‬ﺑﻠﮑﻪ ‪ Ｃ‬ﺍﺱ ﺷﺨﺺ ﮐﺔ ﻟﺌﺔ‬ ‫ﺛﺎﺑﺖ ﻫﻮﺟﺎﺗﺎ ‪ Ｂ‬ﺟﻮ ﺷﻬﺎﺩﺗ‪，‬ﻦ ﮐﺎ ﺗﻠﻔﻆ ﮐﺮﻟﺔ ۔ﺍﺱ ﻃﺮﺡ ﺍﻧﻬﻮﺃ _ ﮐﻠ‪，‬ﺎﺕ ﮐﻮ‬ ‫ﺟﺰﺋ‪，‬ﺎﺕ ﭘﺮ ﺩﺓ ﻣﺎﺭﺍ ﺍﻭﺭ ﻋﻤﻮﻣﺎﺕ ﺍﻭﺭ ﻣﻄﻠﻘﺎﺕ ﮐﻮ ﻣﺨﺼّﺼﺎﺕ ﺍﻭﺭ ﻣﻘ‪，‬ﺪﺍﺕ ﮐﺔ ﺳﺎﺗ‪＃‬‬ ‫ﻣﺨﺘﻠﻂ ﮐﺮﺩګﺎ ﺍﻭﺭ ﻣﺘﺸﺎﺑﻬﺎﺕ ﮐﺔ ﭘ‪，‬ﭽ‪％‬ﺔ ﭘﺆﮔﺌﺔ ﺟ‪，‬ﺴﺎ ﮐﻪ ‪ Ｃ‬ﺩﻭﺭ ﻣ‪ Ｓ‬ﺍ‪ Ｈ‬ﺑﺪﻋﺖ ﮐﺎ‬ ‫ګﻬﯽ ﻃﺮګﻘﻪ ﺭ＠ ‪Ｂ‬۔‬ ‫ﺍﻟﺨﻮﺍﺭﺝ‪ :‬ﺍﺱ ﻓﺮﻗﺔ _ ﺳﺐ ﺳﺔ ﭘﻬﻠﺔ ﺍﻣ‪，‬ﺮﺍ ﻟﻤﻮﻣﻨ‪，‬ﻦ ﻋﻠﯽ ﺑﻦ ﺍ‪ Ｋ‬ﻃﺎﻟﺐ‪ ‬ﮐﺔ‬ ‫ﺧ‪＋‬ﻑ ﺧﺮﻭﺝ ﮐ‪，‬ﺎ ﺍﻭﺭ ﺍﻧﻬ‪ Ｓ‬ﺍﺱ ﺑﻨﺎءﭘﺮ ﮐﺎﻓﺮ ﻗﺮﺍﺭ ﺩګﺎ ﮐﻪ ﺍﻧﻬﻮﺃ _ ﻣﺴﺌﻠﻪ ﺗﺤﮑ‪，‬ﻢ ﮐﻮ‬ ‫ﻗﺒﻮﻝ ﮐ‪，‬ﺎ ﺗ‪％‬ﺎ ﺍګﺴﺔ ﻫﯽ ﻣﻌﺎﻭګﻪ ﺑﻦ ﺍ‪ Ｋ‬ﺳﻔ‪，‬ﺎﻥ‪ ‬ﮐﻮ ﻋﻠﯽ‪ ‬ﮐﺔ ﺧ‪＋‬ﻑ ﺟﻨﮓ ﮐﺮ_‬ ‫ﮐﯽ ﺑﻨﺎءﭘﺮ ﮐﺎﻓﺮ ﻗﺮﺍﺭ ﺩګﺎ ﺍﻥ ﮐﺎ ﺍﭘﻨﺎ ﺍګﮏ ﻋﻘ‪，‬ﺪﻩ ﺗ‪％‬ﺎ ﮐﻪ ﻣﻌﺼ‪，‬ﺖ ﮐﯽ ﺑﻨﺎءﭘﺮ ‪Ｌ‬ﯽ‬ ‫ﻣﺴﻠﻤﺎﻥ ﮐﯽ ﺗﮑﻔ‪，‬ﺮ ﺟﺎﺋﺰ ‪ Ｂ‬ﺍِﻟَّﺎ ګﻪ ﮐﻪ ﻭﻩ ﺗﻮﺑﻪ ﮐﺮﻟﺔ ﺍﻭﺭ ﺍﺳ‪＋‬ﻡ ﻣ‪ Ｓ‬ﻣﻌﺼ‪，‬ﺖ ﮐﯽ‬ ‫ﮔﻨﺠﺎﺋﺶ ﻧﻬ‪ Ｓ‬ﺍﻭﺭ ګﺎ ﺗﻮ ﺍګﻤﺎﻥ ﺭﻫﺘﺎ ‪ Ｂ‬ګﺎ ﮐﻔﺮ ﺍﻥ ﺩﻭﻧﻮﺃ ﮐﺔ ﺑ‪，‬ﭻ ﻣ‪ Ｓ‬ﮐﻮﺋﯽ ﺩﺭﺟﻪ‬ ‫ﻧﻬ‪ Ｓ‬ﺍﺱ ﻃﺮﺡ ﺍﻧﻬﻮﺃ _ ﭘﻮﺭﯼ ﺍﻣﺖ ﮐﯽ ﺗﮑﻔ‪，‬ﺮ ﮐﺮﺩﯼ ﺍﻭﺭ ﻣﺮﺟﺌﻪ ﮐﺔ ﻣﻘﺎﺑﻞ‬

‫‪21‬‬ ‫ﺟﺎﮐ‪％‬ﺆﺓ ﻫﻮﺋﺔ ۔ﺍﷲ ﺍﻥ ﺳﺐ ﮐﻮ ﺫﻟ‪，‬ﻞ ﻭﺭﺳﻮﺍ ﮐﺮﺓ ۔ﺍﻥ ﮐﺔ ﻧﺰﺩګﮏ ﺍګﻤﺎﻥ ﻗﻮﻝ‬ ‫ﻭﻋﻤﻞ ﺩﻭﻧﻮﺃ ﮐﺎﻧﺎﻡ ‪ Ｂ‬ﻟ‪，‬ﮑﻦ ‪ Ｃ‬ﻗﻮﻝ ﺍﻭﺭ ‪ Ｃ‬ﻋﻤﻞ ﺍﮔﺮ ﮐﻮﺋﯽ ﺍګﮏ ﻗﻮﻝ ګﺎ ﻋﻤﻞ ‪Ｌ‬ﯽ ﺭﻩ‬ ‫ﺟﺎﺋﺔ ﺗﻮ ﺍﻥ ﮐﺔ ﻧﺰﺩګﮏ ﺍګﻤﺎﻥ ﻣﮑﻤﻞ ﻃﻮﺭ ﭘﺮ ﺳﺎﻗﻂ ﻫﻮﺟﺎﺗﺎ ‪ Ｂ‬ﺍﺱ ﻟﺤﺎﻅ ﺳﺔ ګﻪ‬ ‫ﻣﺮﺟﺌﻪ ﮐﯽ ﻣﺎﻧﻨﺪ ﻫﯽ ﻫﻮﺋﺔ ﺍﻥ ﮐﺔ ﻧﺰﺩګﮏ ‪Ｌ‬ﯽ ﺍګﻤﺎﻥ ﻣ‪ Ｓ‬ﻧﻪ ﮐﻤﯽ ﻫﻮﺗﯽ ‪ Ｂ‬ﻧﻪ ﺯګﺎﺩﺗﯽ‬ ‫۔ﻣﻮﻟﻒ ﭘﻬﻠﺔ ﺍﺳﯽ ﻣﺴﺌﻠﺔ ﮐﻮ ﺫﮐﺮﮐﺮﺭ＠ ‪ Ｂ‬ﺗﺎﮐﻪ ﺳﻠﻔ‪，‬ﺖ ﮐﺔ ﺟ‪％‬ﻮ！ﺔ ﺩﻋﻮګﺪﺍﺭﻭﺃ ﺍﻭﺭ‬ ‫ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆ ﮐﺔ ﻣﺎﺑ‪，‬ﻦ ﺍﺧﺘ‪＋‬ﻑ ﮐﯽ ﺗﺤﻘ‪，‬ﻖ ﮐﯽ ﺟﺎﺳﮑﺔ ﺍﺱ ﺍﺧﺘ‪＋‬ﻑ ﮐﺎ‬ ‫ﺗﻌﻠﻖ ﺩﻭﻣﺴﺌﻠﻮﺃ ﺳﺔ ‪: Ｂ‬‬

‫ ﺍګﻤﺎﻥ ﮐﺎ ﺻﺤ‪，‬ﺢ ﻣﻔﻬﻮﻡ‬ ‫ﺍﺩﻋ‪，‬ﺎءﺍﻟﺴﻠﻔ‪，‬ﻪ ګﻌﻨﯽ ﺳﻠﻔ‪，‬ﺖ ﮐﺔ ﺩﻋﻮګﺪﺍﺭﻭﺃ ﮐﺔ ﻧﺰﺩګﮏ ﺍګﻤﺎﻥ ﺻﺮﻑ ﻗﻮﻝ ﮐﺎﻧﺎﻡ ‪Ｂ‬‬ ‫ﺟﺒﮑﻪ ﻋﻤﻞ ﮐﺎ ﺗﻌﻠﻖ ﮐﻤﺎﻝِ ﺍګﻤﺎﻥ ﺳﺔ ‪)Ｂ‬ﺁﮔﺔ ﭼﻞ ﮐﺮ ‪ Ａ‬ﺍﺣﻨﺎﻑ ﺍﻭﺭ ﺳﻠﻔ‪，‬ﺖ ﮐﺔ‬ ‫ﺩﻋﻮګﺪﺍﺭﻭﺃ ﮐﺔ ﻣﺎﺑ‪，‬ﻦ ﺍګﻤﺎﻥ ﺳﺔ ﻣﺘﻌﻠﻖ ﺍﺧﺘ‪＋‬ﻑ ‪Ｌ‬ﯽ ﭘﻮﺭﯼ ﻃﺮﺡ ﻭﺍﺿﺢ ﮐﺮګﺄ ﮔﺔ (۔‬ ‫ ‬

‫ﻟﻮﮔﻮﺃ ﭘﺮ ﺣﮑﻮﻣﺖ ﮐﺮ_ ﻣ‪ Ｓ‬ﺷﺮګﻌﺖ ﮐﻮ ﺑﺎﻟﮑﻞ ﺗﺮﮎ ﮐﺮﺩګﻨﺎ ﺍﻭﺭ ﺍﻧﻬ‪Ｓ‬‬

‫ﺑﺮګﻦ ﻭﺍﺵ ﮐﺮﻧﺎ ﺍﻭﺭ ﭘ＂‪，‬ﺎﺃ ﭘﺆ‪＄‬ﺎﻧﺎ ﺍﻭﺭ ﺭﺏ ﺍﻟﻌﺎﻟﻤ‪，‬ﻦ ﮐﺔ ﺣﮑﻢ ﮐﺔ ﺑﺮﺧ‪＋‬ﻑ ﺍﻥ ﭘﺮ ﺍﭘﻨﺔ‬ ‫ﺍﺣﮑﺎﻡ ﻣﺴﻠﻂ ﮐﺮﻧﺎ ﺍﻭﺭ ﺍﻧﻬ‪ Ｓ‬ﺍﻥ ﮐﺎ ﭘﺎﺑﻨﺪ ﮐﺮﻧﺎ ﮐ‪，‬ﺎ ګﻪ ‪Ｌ‬ﯽ ﺩګﮕﺮﻣﻌﺎﺻﯽ ﮐﯽ ﻃﺮﺡ‬ ‫ﺍګﮏ ﻣﻌﺼ‪，‬ﺖ ﻫﯽ ‪ Ｂ‬ﺟﺲ ﮐﺔ ﻣﺮﺗﮑﺐ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﻭګﺴﺎ ﻫﯽ ﻣﻌﺎﻣﻠﻪ ﮐ‪，‬ﺎ ﺟﺎﺋﺔ ﮔﺎ‬ ‫ﺟ‪，‬ﺴﺎ ﭼﻮﺭ ﺍﻭﺭ ﻧﺸﺔ ﺑﺎﺯ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﮐ‪，‬ﺎ ﺟﺎﺗﺎ ‪ Ｂ‬ګﺎ ﺍﺱ ﻣﺴﺌﻠﺔ ﮐﺎ ﺗﻌﻠﻖ ﺗﻮﺣ‪，‬ﺪ ﮐﯽ‬ ‫ﺍﺻﻞ ﺑﻨ‪，‬ﺎﺩ ﺍﻭﺭ ﺟﻮ‪ Ｃ‬ﺍﷲ ﻭﺣﺪﻩ ﻻﺷﺮګﮏ ﻟﻪ ﮐﯽ ﻋﺒﺎﺩﺕ ﺳﺔ ‪Ｂ‬؟ګﻪ ﺩﻭﺳﺮﺍ ﻣﺴﺌﻠﻪ ﭘﻬﻠﺔ‬ ‫ﻣﺴﺌﻠﺔ ﮐﯽ ﻓﺮﻉ ‪ Ｂ‬ﭘ‪％‬ﺮ ‪Ｌ‬ﯽ ‪ Ａ‬ﺍﺳﺔ ﻣﺴﺘﻘ‪ ً＋‬ﺫﮐﺮ ﮐﺮګﺄ ﮔﺔ ﮐ‪，‬ﻮﻧﮑﻪ ګﻬﯽ ﻭﻩ ﻣﺴﺌﻠﻪ ‪Ｂ‬‬ ‫ﺟﺲ ﮐﺔ ﺫﺭګﻌﺔ ﺍﺩﻋ‪，‬ﺎءﺍﻟﺴﻠﻔ‪，‬ﻪ ګﻌﻨﯽ ﺳﻠﻔ‪，‬ﺖ ﮐﺔ ﺩﻋﻮګﺪﺍﺭ ﺍګﮏ ﻃﺮﻑ ﺗﻮ ﻧﻮﺟﻮﺍﻧﻮﺃ‬ ‫ﮐﯽ ﻋﻘﻠﻮﺃ ﻣ‪ Ｓ‬ﺍﭘﻨﯽ ﻋﻠﻤ‪，‬ﺖ ﮐﺎ ﺭﻋﺐ ﺟ‪％‬ﺎﺅﺗﺔ ﻫ‪ Ｓ‬ﺗﻮ ﺩﻭﺳﺮﯼ ﻃﺮﻑ ﺍﺱ ﻣﺨﺼﻮﺹ‬ ‫ﻃﺒﻘﺔ ﻣ‪ Ｓ‬ﺍﭘﻨﺎ ﺍﺛﺮ ﻭﺭﺳﻮﺥ ﭘ‪，‬ﺪﺍ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺟﻦ ﮐﺔ ﻟﺌﺔ ﺍﺱ ﻣﺴﺌﻠﺔ ﮐﯽ ﻧﺸﺮ ﻭﺍﺷﺎﻋﺖ‬ ‫ﺑﺆﯼ ﻣﻔ‪，‬ﺪ ﺍﻭﺭ ﺍﻫﻤ‪，‬ﺖ ﮐﯽ ﺣﺎﻣﻞ ‪Ｂ‬۔‬

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‫ﭼﻨﺪﺿﺮﻭﺭﯼ ﻣﻔﺎﻫ‪，‬ﻢ‬ ‫ګﻬﺎﺃ ﭼﻨﺪ ﺍګﺴﺔ ﻣﺴﻠﻤﺎﺕ ﮐﺎ ﺫﮐﺮ ‪ Ｂ‬ﺟﻦ ﮐﯽ ﺭﻭﺷﻨﯽ ﻣ‪ Ｓ‬ﻣﻮﻟﻒ ﺍﭘﻨﯽ ﺁﺋﻨﺪﻩ ﻓﺼﻮﻝ‬ ‫ﻣ‪ Ｓ‬ﭼﻠﺔ ﮔﺎ‪:‬‬ ‫ ‬

‫ﺍﮔﺮﮐﺴﯽ ﻓﺮﻗﺔ ﮐﺔ ﻣﺨﺼﻮﺹ ﻧﻈﺮګﺎﺕ ﺳﺔ ﻣﺘﻌﻠﻖ ﮐﺴﯽ ﺷﺨﺺ ﮐﺔ ﺍﻗﻮﺍﻝ‬

‫ﻣﺨﺘﻠﻒ ﻃﺮﺡ ﮐﺔ ﻫﻮﺃ ﺗﻮﺍﺳﺔ ﺍﺱ ﻓﺮﻗﺔ ﮐﺎ ﭘ‪，‬ﺮﻭﻗﺮﺍﺭ ﺩګﻨﺎ ﺩﺭﺳﺖ ﻧﻬ‪ Ｓ‬ﮐ‪，‬ﻮﻧﮑﻪ ﺍﻣﺎﻡ‬ ‫ﺷﺎﻃﺒﯽ ﮐﯽ ﺍﭘﻨﯽ ﺗﺎﻟ‪，‬ﻒ ”ﺍﻻﻋﺘﺼﺎﻡ“ﻣ‪ Ｓ‬ﺫﮐﺮ ﮐﺮﺩﻩ ﺿﺎﺑﻄﺔ ﮐﺔ ﻣﻄﺎﺑﻖ ﻓﺮﻗﻪ ﻭﻩ ‪ Ｂ‬ﮐﻪ‬ ‫ﮐﺴﯽ ‪Ｌ‬ﯽ ﺷﺨﺺ ﮐﺎﻗﻮﻝ ﺍﭘﻨﺔ ﻓﺮﻗﺔ ﮐﺔ ﺍﺧﺘ‪ Ｑ＋‬ﺍﻣﻮﺭ ﺳﺔ ﻗﻄﻊ ﻧﻈﺮ ﺍﺗﻔﺎ‪ Ｒ‬ﺍﻣﻮﺭ ﺳﺔ‬ ‫ﻣﮑﻤﻞ ﻃﻮﺭ ﭘﺮ ﻣﺘﻔﻖ ﻫﻮ۔‬ ‫ ‬

‫ﺿﺮﻭﺭﯼ ﻧﻬ‪ Ｓ‬ﮐﻪ ﺍﺗﺒﺎﻉ ﺳﻨﺖ ﮐﺎ ‪ Ｃ‬ﺩﻋﻮګﺪﺍﺭ ﺣﻘ‪，‬ﻘﺘﺎً ﺍګﺴﺎ ﻫﯽ ﻫﻮ ﮐ‪，‬ﻮﻧﮑﻪ ‪Ｃ‬‬

‫ﺍګﮏ ﻫﯽ ﮐﺘﺎﺏ ﻭﺳﻨﺖ ﮐﯽ ﺍﺗﺒﺎﻉ ﮐﺎ ﺩﻋﻮګﺪﺍﺭ ‪ Ｂ‬ﺣﺘﯽ ﮐﺔ ﺭﻭﺍﻓﺾ ‪Ｌ‬ﯽ ﺍﺱ ﮐﯽ‬ ‫ﮐﺴﻮ！ﯽ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆ ﮐﺔ ﻧﻈﺮ ﻭﺍﺳﺘﺪﻻﻝ ﺳﺔ ﻣﺘﻌﻠﻖ ﺿﺎﺑﻄﺔ ﻫ‪ Ｓ‬ﭼﻨﺎﻧﭽﻪ‬ ‫ﺻﻮﻓ‪，‬ﻪ ﺍﻭﺭ ﺍﺷﺎﻋﺮﻩ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆ ﻣ‪ Ｓ‬ﺷﺎﻣﻞ ﻧﻬ‪ Ｓ‬ﺍﻥ ﮐﯽ ﻣﺜﺎﻝ ﺳﻠﻔ‪，‬ﺖ ﮐﺔ‬ ‫ﺩﻋﻮګﺪﺍﺭﺍﻥ ﮐﯽ ﻃﺮﺡ ‪) Ｂ‬ﺍﺱ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﻣﺨﺘﻠﻒ ﺁﺭﺍءﻫ‪ Ｓ‬ﮐﻪ ﮐ‪，‬ﺎ ﺍﺷﺎﻋﺮﻩ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆‬ ‫ﻣ‪ Ｓ‬ﺷﺎﻣﻞ ﻫ‪ Ｓ‬ګﺎ ﻧﻬ‪ Ｓ‬؟ﻣﻮﻟﻒ ﮐﺔ ﻧﺰﺩګﮏ ﻋﺎﻡ ﮐﺔ ﺍﻋﺘﺒﺎﺭ ﺳﺔ ګﻪ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻣ‪Ｓ‬‬ ‫ﺷﺎﻣﻞ ﻫ‪ Ｓ‬ﺧﺎﺹ ﮐﺔ ﺍﻋﺘﺒﺎﺭ ﺳﺔ ﻧﻬ‪(Ｓ‬‬ ‫‬

‫ﺷﺮﻋﯽ ﺭﺍﺋﺔ ﻣ‪ Ｓ‬ﺍﺧﺘ‪＋‬ﻑ ګﺎ ﺗﻮ ﺑﻨ‪，‬ﺎﺩ ﻣ‪ Ｓ‬ﺍﺧﺘ‪＋‬ﻑ ﮐﯽ ﻭﺟﻪ ﺳﺔ ﭘ‪，‬ﺪﺍ ﻫﻮﺋﺔ‬

‫ﺟ‪，‬ﺴﺔ ﺍګﻤﺎﻥ ﮐﺔ ﻓﻬﻢ ﺍﻭﺭﺍﺱ ﮐﺔ ﻣﺮﮐﺒﺎﺕ ﻣ‪ Ｓ‬ﺍﺧﺘ‪＋‬ﻑ۔‬ ‫ ‬

‫ﻣﻐﺮﺏ ﻣ‪ Ｓ‬ﻣﻮﺟﻮﺩ ﭼ‪％‬ﻮ！ﯽ ﺟﻤﺎﻋﺘ‪ Ｓ‬ﻣﺸﺮﻕ ﻣ‪ Ｓ‬ﻣﻮﺟﻮﺩ ﺍﭘﻨﯽ ﺑﺆﯼ ﺟﻤﺎﻋﺘﻮﺃ‬

‫ﮐﺔ ﺗﺎﺑﻊ ﻫ‪ Ｓ‬ﺍﺳﯽ ﺑﻨﺎء ﭘﺮ ﻣﻮﻟﻒ ﺻﺮﻑ ﻣﻐﺮﺏ ﮐﯽ ﭼ‪％‬ﻮ！ﯽ ﺟﻤﺎﻋﺘﻮﺃ ﺳﺔ ﺗﻌﺮﺽ‬ ‫ﻧﻬ‪ Ｓ‬ﮐﺮﺓ ﮔﺎ ﺑﻠﮑﻪ ﻣﺸﺮﻕ ﻣ‪ Ｓ‬ﻣﻮﺟﻮﺩ ﺍﻥ ﮐﯽ ﺍﺻﻞ ﺟﻤﺎﻋﺘﻮﺃ ﺳﺔ ‪Ｌ‬ﯽ ﺗﻌﺮﺽ ﮐﺮﺓ‬ ‫ﮔﺎ۔‬ ‫ ‬

‫ﻭﻩ ﻧﺌﺔ ﻣﺴﻠﻤﺎﻥ ګﺎ ﺍﺳ‪＋‬ﻡ ﮐﯽ ﻃﺮﻑ ﻣﻨﺴﻮﺏ ﺍﻓﺮﺍﺩ ﺟﻮ ﻣﻐﺮﺏ ﻣ‪ Ｓ‬ﭘ‪，‬ﺪﺍ ﻫﻮﺋﺔ‬

‫ﻭﻩ ﺍﺑﺘﺪﺍﺉً ﺻﻮﻓ‪，‬ﻪ ﮐﺔﻣﺎﺗﺤﺖ ﺭ‪ Ｂ‬ﺟﻮ ﺍﺳ‪＋‬ﻡ ﮐﻮ ﺍﻥ ﮐﺔ ﺳﺎﻣﻨﺔ ﺍﺱ ﺭﻭﺣﺎﻧ‪，‬ﺖ ﮐﺔ‬

‫‪23‬‬ ‫ﻣﺘﺒﺎﺩﻝ ﮐﺔ ﻃﻮﺭ ﭘﺮ ﭘ‪，‬ﺶ ﮐﺮﺗﺔ ﺭ‪Ｂ‬ﺟﻮ ﻣﻐﺮ‪ Ｋ‬ﻧﺼﺮﺍﻧ‪，‬ﺖ ﻭﻣﺎﺩګﺖ ﻣ‪ Ｓ‬ﻣﮑﻤﻞ ﻃﻮﺭ ﭘﺮ‬ ‫ﻣﻮﺟﻮﺩ ﻧﻬ‪ Ｓ‬ﺑﺲ ګﻬﯽ ﻭﻩ ﻧﮑﺘﻪ ‪ Ｂ‬ﺟﺲ ﮐﺔ ﺭﺍﺳﺘﺔ ﻭﻩ ﻧﻮﺟﻮﺍﻧﻮﺃ ﮐﯽ ﻋﻘﻠﻮﺃ ﻣ‪Ｓ‬‬ ‫ﺍﺗﺮﺗﺔ ﻫ‪ Ｓ‬ﺟﺒﮑﻪ ﺍﺳﺔ ﺷﺮګﻌﺖ ﺍﻭﺭ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆ ﮐﺔ ﻧﻈﺮﻭﺍﺳﺘﺪﻻﻝ ﮐﺔ ﻗﻮﺍﻋﺪ‬ ‫ﮐﺎ ﻋﻠﻢ ‪Ｌ‬ﯽ ﻧﻬ‪ Ｓ‬ﻫﻮﺗﺎﺍﻭﺭ ﺍﺱ ﮐﯽ ﻓﻄﺮﺕ ﺻﻮﻓ‪，‬ﻪ ﮐﯽ ﺑﺔ ﻋﻘﻠﯽ ﮐﻮ ﺗﺴﻠ‪，‬ﻢ ‪Ｌ‬ﯽ ﻧﻬ‪Ｓ‬‬ ‫ﮐﺮﭘﺎﺗﯽ ﺧﺎﺹ ﮐﺮ ﺟﺐ ﺳﻠﻔ‪，‬ﺖ ﮐﺔ ﺟ‪％‬ﻮ！ﺔ ﺩﻋﻮګﺪﺍﺭ ﺍﻥ ﮐﺔ ﺳﺎﻣﻨﺔ ﭼﻨﺪ ﺩﺭﺳﺖ‬ ‫ﺗﻌﻠ‪，‬ﻤﺎﺕ ﺭﮐ‪％‬ﺘﺔ ﻫ‪ Ｓ‬ﻣﺜ‪ ً＋‬ﺍﺟﺘﻬﺎﺩ ﻭﻫﯽ ﮐﺮﺳﮑﺘﺎ ‪ Ｂ‬ﺟﻮ ﺍﺱ ﮐﺎ ﺍ‪ Ｈ‬ﻫﻮ ﺍﺱ ﺳﺔ ﺍﻥ‬ ‫ﮐﯽ ﻣﺮﺍﺩ ﺍﭘﻨﺔ ﺑﺆﺓ ﻫﻮﺗﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ګﻪ ﮐﻪ ﮐﻔﺮ ﻭﺑﺪﻋﺖ ﮐﺔ ﺍﻟﻔﺎﻅ ﮐﻮ ﻋﺎﻡ ﺍﺳﺘﻌﻤﺎﻝ‬ ‫ﮐﺮ_ ﺳﺔ ﺑﭽﻨﺎ ﭼﺎﻫ‪，‬ﺌﺔ ﺍﻟﺒﺘﻪ ﺟﺐ ﺍﻥ ﮐﺔ ﺑﺆﺓ ﺍﭘﻨﺔ ﺳﺔ ﺍﻓﻀﻞ ﻭﺑﺮﺗﺮ ﻋﻠﻤﺎءﺍﺳ‪＋‬ﻡ ﭘﺮ‬ ‫ﺍﻥ ﮐﺎ ﺍﻃ‪＋‬ﻕ ﮐﺮګﺄ ﭘ‪％‬ﺮ ﺍګﺴﺎ ﮐ‪，‬ﺎ ﺟﺎﺳﮑﺘﺎ ‪ Ｂ‬۔‬

‫ﺁﺧﺮﯼ ﺑﺎﺕ‬ ‫ﻣﻮﻟﻒ ﮐﺎ ﮐ‪＋‬ﻡ ﺍﺱ ﮐﺘﺎﺏ ﮐﯽ ﺗﺎﻟ‪，‬ﻒ ﺳﺔ ګﻪ ﻣﻘﺼﺪ ﻧﻬ‪ Ｓ‬ﮐﻪ ﺑﻌﺾ ﺍﺷﺨﺎﺹ ګﺎ ﻧﺎﻣﻮﺃ‬ ‫ﮐﺔ ﺧ‪＋‬ﻑ ﺍګﮏ ﻣﺤﺎﺫ ﻗﺎﺋﻢ ﮐ‪，‬ﺎ ﺟﺎﺋﺔ ﺍﮔﺮﭼﻪ ﺑﻌﺾ ﻣﻘﺎﻣﺎﺕ ﭘﺮ ﻓﮑﺮ ﻭﻧﻈﺮ ﮐﺔ ﺍﺧﺘ‪＋‬ﻑ‬ ‫ﮐﯽ ﺑﻨﺎءﭘﺮ ﺍګﺴﺎ ﻣﺤﺴﻮﺱ ﻫﻮﮔﺎ ﭘ‪％‬ﺮ ‪Ｌ‬ﯽ ﺍﺱ ﮐﺘﺎﺏ ﮐﺎ ﺑﻨ‪，‬ﺎﺩﯼ ﻣﻘﺼﺪ ګﻬﯽ ‪ Ｂ‬ﮐﻪ ﺍﺱ‬ ‫ﻓﺮﻗﺔ ﮐﺔ ﺍﻧﺤﺮﺍﻓﺎﺕ ﮐﺎ ﭘﺮﺩﻩ ﭼﺎﮎ ﮐ‪，‬ﺎ ﺟﺎﺋﺔ ﺟﻮ ﻧﻮﺍﺟﻮﺍﻧﺎﻥ ﺍﻣﺖ ﮐﯽ ﻋﻘﻞ ﮐﻮ ﮐ‪％‬ﻠﻮﻧﺎ‬ ‫ﺳﻤﺠ‪％‬ﺘﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺍﻧﻬ‪ Ｓ‬ﺍﻥ ﮐﺔ ﺣﻘ‪，‬ﻘﯽ ﻧﺼﺐ ﺍﻟﻌ‪，‬ﻦ ﺟﻮ ﺍﺱ ﺍﻣﺖ ﮐﺎ ﺍﻋﺰﺍﺯ ‪ Ｂ‬ﺳﺔ‬ ‫ﺩﻭﺭ ﮐﺮﻧﺎ ﭼﺎﻫﺘﺔ ﻫ‪ Ｓ‬ګﻌﻨﯽ ګﻪ ﮐﻪ ﺳ‪，‬ﺎﺳﺖ ﻭﺍﻗﺘﺼﺎﺩګﺎﺕ ﺍﻭﺭ ﺍﺟﺘﻤﺎﻋ‪，‬ﺖ ﻭﻗﻮﺍﻧ‪，‬ﻦ ﺍﻭﺭ‬ ‫ﻋﺮﻑ ﻭﺭﺳﻢ ﺭﻭﺍﺝ ﻣ‪ Ｓ‬ﻏﺮﺽ ‪ Ｃ‬ﺍﻣﺮ ﻣ‪ Ｓ‬ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﯽٰ ﮐﺔ ﺣﮑﻢ ﮐﯽ ﻃﺮﻑ‬ ‫ﺭﺟﻮﻉ ﮐ‪，‬ﺎ ﺟﺎﺋﺔ ۔ﺍﻭﺭ ﺍﺳ‪＋‬ﻣﯽ ﻧﻘﺸﺔ ﺍﻭﺭ ﻣﻮﺟﻮﺩﻩ ﺟﻤﺎﻋﺘﻮﺃ ﺳﺔ ﺗﻌﺎﺭﻑ ﻫﻮﺟﺎﺋﺔ ﺍﻭﺭ‬ ‫ﺟﻮﻟﻮﮒ ﺧﻮﺩ ﮐﻮ” ﺳﻠﻔﯽ “ﺑﺎﻭﺭ ﮐﺮﺍﺗﺔ ﻫ‪ Ｓ‬ﺍﻥ ﮐﯽ ﺩﺭﺳﺖ ﻧﺸﺎﻥ ﺩﻫﯽ ﻫﻮﺟﺎﺋﺔ ﺍﻭﺭ ﺍﻥ‬ ‫ﺩﻋﻮګﺪﺍﺭﻭﺃ ﮐﺔ ﺑﺠﺎﺋﺔ ﺟﻮ ﺍﺻﻞ ﻭﻓﺎﺩﺍﺭ ﻫ‪ Ｓ‬ﻭﻩ ﻣﻌﻠﻮﻡ ﻫﻮﺟﺎﺋ‪ Ｓ‬ﺍﻥ ﺍﻏﺮﺍﺽ‬ ‫ﻭﻣﻘﺎﺻﺪﮐﺔ ﭘ‪，‬ﺶ ﻧﻈﺮ ﻣﻮﻟﻒ _ ﺁﺋﻨﺪﻩ ﻓﺼﻞ ﻣ‪ Ｓ‬ﮐﻞ ﺁ！‪ ＃‬ﺟﻤﺎﻋﺘﻮﺃ ﮐﯽ ﺗﻘﺴ‪，‬ﻢ ﮐﯽ‬ ‫‪Ｂ‬۔‬

‫‪24‬‬ ‫ﺍﺱ ﺗﻘﺴ‪，‬ﻢ ﮐﯽ ﺑﻨ‪，‬ﺎﺩ ﻣﻨﺪﺭﺟﻪ ﺫګﻞ ﻧﮑﺎﺕ ﺳﺔ ﻣﺘﻌﻠﻖ ‪ Ｃ‬ﺟﻤﺎﻋﺖ ﮐﺔ ﻣﺨﺼﻮﺹ‬ ‫ﻧﻈﺮګﺎﺕ ﻫ‪ Ｓ‬ﻭﻩ ﻧﮑﺎﺕ ﻣﻨﺪﺭﺟﻪ ﺫګﻞ ﻫ‪:Ｓ‬‬ ‫ ‬

‫ﻭﻩ ﺣﮑﻮﻣﺘ‪ Ｓ‬ﺟﻦ ﮐﯽ ﺑﻨ‪，‬ﺎﺩ ﺷﺮګﻌﺖ ﻣﺨﺎﻟﻒ ﻭﺿﻌﯽ ﻗﻮﺍﻧ‪，‬ﻦ ﻫ‪Ｓ‬۔‬

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‫ﺍﻥ ﻗﻮﺍﻧ‪，‬ﻦ ﮐﺔ ﻣﺎﺗﺤﺖ ﺟﻤﻬﻮﺭﯼ ﺍﻭﺭ ﻣﺸﺘﺮﮎ ﺳ‪，‬ﺎﺳﯽ ﺍﻭ ﺭﭘﺎﺭﻟ‪，‬ﻤﺎ ﺯﻧﺪﮔﯽ‬

‫ﮐﯽ ﺷﺮﻋﯽ ﺣ‪，‬ﺜ‪，‬ﺖ۔‬ ‫‬

‫ﺍﺟﺘﻬﺎﺩ ‪ ،‬ﺗﻘﻠ‪，‬ﺪ ﺍﻭ ﺭﺍﻥ ﮐﯽ ﺗﻌﺮګﻔﺎﺕ ﮐﺎ ﻣﺴﺌﻠﻪ ۔‬

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‫ﺳ‪，‬ﺪ ﻗﻄﺐ ﺷﻬ‪，‬ﺪ‪‬ﺍﻭﺭ ﺍﻥ ﮐﯽ ﺗﺼﻨ‪，‬ﻔﺎﺕ۔‬

‫ﻣﻮﻟﻒ _ ﺍﻥ ﺍﻣﻮﺭ ﺳﺔ ﻣﺘﻌﻠﻖ ‪ Ｃ‬ﺟﻤﺎﻋﺖ ﮐﺔ ﻧﻈﺮګﺎﺕ ﮐﻮ ﺣﺘﯽ ﺍﻻﻣﮑﺎﻥ ﻭﺍﺿﺢ ﮐ‪，‬ﺎ‬ ‫‪) Ｂ‬ﮐﺘﺎﺏ ﻣ‪ Ｓ‬ﺍﻥ ﻣﺨﺘﻠﻒ ﺟﻤﺎﻋﺘﻮﺃ ﮐﺔ ‪ Ｃ‬ﻧﻈﺮګﺔ ﮐﯽ ﺍﻟﮓ ﺳﺔ ﺩﻟ‪，‬ﻞ ﻧﻬ‪ Ｓ‬ﭘ‪，‬ﺶ ﮐﯽ‬ ‫ﮔﺌﯽ ﺟﺒﮑﻪ ﮐﭽ‪ ＃‬ﻭﺟﻮ＠ﺕ ﻫ‪ Ｓ‬ﺍګﮏ ﻭﺟﻪ ګﻪ ‪ Ｂ‬ﮐﻪ ﺍﺳ‪＋‬ﻣﯽ ﺩﻧ‪，‬ﺎ ﻣ‪ Ｓ‬ﺍﻥ ﮐﺔ ﻣ‪＋，‬ﻧﺎﺕ‬ ‫ﻋﺎﻡ ﻫ‪ Ｓ‬ﺍﻟﺒﺘﻪ ﮐﺴﯽ ﺍﻭﺭ ﮐﺘﺎﺏ ﻣ‪ Ｓ‬ګﻪ ﭼ‪，‬ﺰ ‪Ｌ‬ﯽ ﺗﻔﺼ‪，‬ﻞ ﺳﺔ ﻣﻞ ﺟﺎﺋﺔ ﮔﯽ ﺍﻥ‬ ‫ﺷﺎءﺍﷲ(ګﻪ ﺑﺎﺕ ﺑﺘﺎﻧﺎ ﺿﺮﻭﺭﯼ ‪ Ｂ‬ﮐﻪ ﮐﭽ‪ ＃‬ﻟﻮﮒ ﺟﻦ ﮐﺎ ﻧﻈﺮګﻪ ﺳﺐ ﺳﺔ ﺍﻟﮓ ‪ Ｂ‬ﻭﻩ‬ ‫ﺑﺴﺎ ﺍﻭﻗﺎﺕ ﺍﭘﻨﺔ ﻧﻈﺮګﺔ ﮐﺔ ﺍﻋﺘﺒﺎﺭ ﺳﺔ ﺍﻥ ﺟﻤﺎﻋﺘﻮﺃ ﻣ‪ Ｓ‬ﺳﺔ ﮐﺴﯽ ﺍګﮏ ﻣ‪ Ｓ‬ﺍﺯ‬ ‫ﺧﻮﺩ ﺷﺎﻣﻞ ﻫﻮﺟﺎﺋ‪ Ｓ‬ﺣﺎﻻﻧﮑﻪ ﺍﻥ ﮐﺔ ﻟﺌﺔ ﺍﮔﺮ ﺍﻟﮓ ﺗﻘﺴ‪，‬ﻢ ﮐﯽ ﺿﺮﻭﺭﺕ ‪ Ｂ‬ﺗﻮ ﺍﺱ‬ ‫ﮐﻮﺗﺎﻫﯽ ﭘﺮ ﻣﻌﺬﺭﺕ ﺧﻮﺍﻩ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺍﷲ ﺳﺔ ﺁﺳﺎ ﮐﺔ ﻃﺎﻟﺐ ﻫ‪ Ｓ‬ﻧ‪，‬ﺖ ﺑﻬﺮﺣﺎﻝ‬ ‫ﺍﺣﻘﺎﻕ ﺣﻖ ﺍﻭﺭﺍﺑﻄﺎﻝ ﺑﺎﻃﻞ ﮐﯽ ﻫﯽ ‪Ｂ‬۔‬ ‫ګﻪ ‪Ｌ‬ﯽ ﻭﺍﺿﺢ ﺭ‪ Ｂ‬ﮐﻪ ﺍﺱ ﺗﻘﺴ‪，‬ﻢ ﮐﺎ ﻣﻘﺼﺪ ګﻪ ﻧﻬ‪ Ｂ Ｓ‬ﮐﻪ ﺍﺱ ﮐﺔ ﺩﺍﺋﺮﺓ ﺳﺔ ﮐﺴﯽ‬ ‫‪Ｌ‬ﯽ ﺻﻮﺭﺕ ﻣ‪ Ｓ‬ﺑﺎ‪ Ｃ‬ﻧﻬ‪ Ｓ‬ﻧﮑ‪＋‬ﺟﺎﺳﮑﺘﺎ ۔‬

‫‪25‬‬ ‫ﺩﻭﺳﺮﯼ ﻓﺼﻞ‬

‫ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﺍﻭﺭ ﺳﻠﻒ ﺻﺎﻟﺤ‪，‬ﻦ ﮐﯽ ﻃﺮﻑ ﻣﻨﺴﻮﺏ‬ ‫ﺟﻤﺎﻋﺘﻮﺃ ﮐﯽ ﺗﻌﺮګﻒ‬ ‫ﺍﺱ ﻓﺼﻞ ﻣ‪ Ｓ‬ﻣﻮﻟﻒ _ ﺍﻥ ﺟﻤﺎﻋﺘﻮﺃ ﮐﻮ ﻣﻘﺪﻡ ﺫﮐﺮ ﮐ‪，‬ﺎ ‪ Ｂ‬ﺟﻮ ﺑﻘﻮﻝ ﺧﻮﺩ ﺳﻠﻔ‪，‬ﺖ ګﺎ‬ ‫ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﮐﯽ ﻃﺮﻑ ﻋﺎﻡ ﻣﻌﻨﯽ ﮐﺔ ﺍﻋﺘﺒﺎﺭ ﺳﺔ ﻣﻨﺴﻮﺏ ﻫ‪ Ｓ‬ﻣﻮﻟﻒ ﮐﺎ ﻣﻘﺼﺪ ګﻪ ﻧﻬ‪Ｓ‬‬ ‫ﮐﻪ ﺍﺱ ﺑﺤﺚ ﻣ‪ Ｓ‬ﻣﺬﮐﻮﺭ ﭼﻨﺪ ﺷﺨﺼ‪，‬ﺎﺕ ﮐﯽ ﺫﺍﺗﯽ ﺗﻔﺼ‪＋，‬ﺕ ﺫﮐﺮ ﮐﯽ ﺟﺎﺋ‪ Ｓ‬ﮐ‪，‬ﻮﻧﮑﻪ‬ ‫ﻭﻩ ﻟﻮﮔﻮﺃ ﻣ‪ Ｓ‬ﺍﭘﻨﺔ ﻓﻀﻞ ګﺎ ﺑﻌﺾ ﺍﻭﻗﺎﺕ ﺍﭘﻨﯽ ﮐﺴﯽ ﻏﻠﻄﯽ ﮐﯽ ﺑﻨﺎءﭘﺮ ﻣﺸﻬﻮﺭ‬ ‫ﻭﻣﻌﺮﻭﻑ ﻫ‪ Ｓ‬ﺑﻬﺮﺣﺎﻝ ‪ Ａ‬ﺳﺐ ﻫﯽ ﺑﺸﺮ ﻫ‪ Ｓ‬ﻏﻠﻄﯽ ﮐﺮﺗﺔ ‪Ｌ‬ﯽ ﺍﻭﺭﻧﻬ‪Ｌ Ｓ‬ﯽ ۔‬

‫ ﺍﻟﺠﺎﻣ‪，‬ﻪ ﺍﻟﻤﺪﺧﻠ‪，‬ﻪ‬ ‫ﺍﺱ ﺟﻤﺎﻋﺖ ﮐﺔ ﺳﺮﺑﺮﺍﻩ ﻣﺤﻤﺪ ﺑﻦ ﺭﺑ‪，‬ﻊ ﺍﻟﻤﺪﺧﻠﯽ ﺍﻟ‪，‬ﻤﻨﯽ )ﺑﻬﺖ ﺳﺔ ﺍ‪ Ｈ‬ﺍﻟﺴﻨﻪ _‬ ‫ﺍﺱ ﮐﺔ ﻋﻘﺎﺋﺪ ﻭ ﺍﺧ‪＋‬ﻕ ﺳﺔ ﻣﺘﻌﻠﻖ ﺍﻧﺤﺮﺍﻓﺎﺕ ﮐﻮ ﺑ‪，‬ﺎﻥ ﮐ‪，‬ﺎ ‪ Ｂ‬ﺧﺎﺹ ﮐﺮ ﺟﺮﺡ ﻭﺗﻌﺪګﻞ‬ ‫ﺳﺔ ﻣﺘﻌﻠﻖ ﺣﻘﺎﺋﻖ ﺳﺔ ﭼﺸﻢ ﭘﻮﺷﯽ ﮐﺔ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﺟﻮ ‪Ｌ Ａ‬ﯽ ﺁﮔﺔ ﭼﻞ ﮐﺮ ﺑ‪，‬ﺎﻥ ﮐﺮګﺄ‬ ‫ﮔﺔ ﺍﺱ _ ﺍﭘﻨﯽ ﺍګﮏ ﮐﺘﺎﺏ ﻣ‪ Ｓ‬ﺳ‪，‬ﺪ ﻗﻄﺐ‪‬ﮐﺔ ﻣﺘﻌﻠﻖ ﻣﺒﻐﻀﺎﻧﻪ ﺍﻭﺭ ﻣﮑﺮﻭﻩ‬ ‫ﺍﻧﺪﺍﺯ ﺍﺧﺘ‪，‬ﺎﺭ ﮐ‪，‬ﺎ ‪ Ｂ‬ﺟﻮ ﺍګﺴﺎ ﻣﺮګﺾ ﻧﻔﺲ ﻫﯽ ﺍﺧﺘ‪，‬ﺎﺭ ﮐﺮﺳﮑﺘﺎ ‪ Ｂ‬ﺟﺲ ﮐﺎ ﺳ‪，‬ﻨﻪ ﺍﭘﻨﺔ‬ ‫ﺳﺔ ﺍﻓﻀﻞ ﻭﺑﺮﺗﺮ ﻋﻠﻤﺎءﮐﺔ ﻣﺘﻌﻠﻖ ﺑﻐﺾ ﻭﻋﻨﺎﺩ ﺳﺔ ‪Ｌ‬ﺮﺍﻫﻮﺷ‪，‬ﺦ ﺍﻣﺎﻡ ﺑﮑﺮ ﺍﺑﻮﺯګﺪ ﺍﺱ‬ ‫ﭘﺮ ﺭﺩّ ﮐﺮﺗﺔ ﻫﻮﺋﺔ ﻓﺮﻣﺎﺗﺔ ﻫ‪:Ｓ‬ﺟﺐ ﻣ‪ _ Ｓ‬ﺍﺱ ﮐﯽ ﮐﺘﺎﺏ ﮐﯽ ﻓﻬﺮﺳﺖ ﮐﺎ ﻣﻄﺎﻟﻌﻪ‬ ‫ﮐ‪，‬ﺎ ﺗﻮ ﻭ＠ﺃ ﺳ‪，‬ﺪ ﻗﻄﺐ ﺳﺔ ﻣﺘﻌﻠﻖ ﺑﻬﺖ ﺳﺔ ﻋﻨﻮﺍﻧﺎﺕ ﻗﺎﺋﻢ ﮐﺌﺔ ﮔﺌﺔ ﺗ‪％‬ﺔ ﻣﺜ‪ :ً＋‬ﮐﻔﺮ‬ ‫ﻭﺍﻟﺤﺎﺩ ﺍﻭﺭ ﺯﻧﺪﻗﻪ ﮐﺔ ﺍﺻﻮﻝ‪ ،‬ﻭﺣﺪﺕ ﺍﻟﻮﺟﻮﺩ ﮐﺎﺍﺛﺒﺎﺕ ‪،‬ﺧﻠﻖ ﻗﺮﺁﻥ ﮐﺎ ﺍﺛﺒﺎﺕ۔ﻏ‪，‬ﺮ ﺍﷲ‬ ‫ﮐﺔ ﻟﺌﺔ ﺷﺮګﻌﺖ ﺳﺎﺯﯼ ﺟﺎﺋﺰ ‪، Ｂ‬ﺍﷲ ﺗﻌﺎﻟﯽٰ ﮐﯽ ﺻﻔﺎﺕ ﮐﯽ ﺗﻌﻈ‪，‬ﻢ ﻣ‪ Ｓ‬ﺍﺱ )ﺳ‪，‬ﺪ‬ ‫ﻗﻄﺐ ﺷﻬ‪，‬ﺪ‪(‬ﮐﺎﻏﻠﻮ ﺳﺔ ﮐﺎﻡ ﻟ‪，‬ﻨﺎ‪،‬ﺍﺣﺎﺩګﺚ ﻣﺘﻮﺍﺗﺮﻩ ﻧﺎﻗﺎﺑﻞ ﻗﺒﻮﻝ ﻫ‪، Ｓ‬ﻋﻘ‪，‬ﺪﺓ ﮐﺔ‬

‫‪26‬‬ ‫ﺑﻌﺾ ګﻘ‪，‬ﻨﯽ ﺍﻣﻮﺭ ﻣ‪ Ｓ‬ﺍﺱ ﮐﺎ ﺷﮏ ﮐﺮﻧﺎ ‪،‬ﺍﺱ ﮐﺎ ﺟﻤﺎﻋﺘﻮﺃ ﮐﻮ ﮐﺎﻓﺮ ﻗﺮﺍﺭﺩګﻨﺎ‪....‬ﺍګﺴﺔ‬ ‫ﻫﯽ ﺩګﮕﺮ ﻋﻨﻮﺍﻧﺎﺕ ﺟﻨﻬ‪ Ｓ‬ﭘﺆځ ﺳﻦ ﮐﺮ ﻣﻮﻣﻨﻮﺃ ﮐﺔ ﺟﺴﻢ ﮐﺎﻧﭙﻨﺔ ﻟﮕ‪.... Ｓ‬ﻋﺎ‪ Ｐ‬ﻣ‪Ｓ‬‬ ‫ﭘ‪，％‬ﻠﺔ ﻫﻮﺋﺔ ﺍﻥ ﻋﻠﻤﺎﺋﺔ ﺍﺳ‪＋‬ﻡ ﭘﺮ ﻣﺠ‪％‬ﺔ ﺍﻓﺴﻮﺱ ‪ Ｂ‬ﺟﻨﻬﻮﺃ _ ﺍﺱ ﺗﺒﺎﻩ ﮐﻦ ﮐﺘﺎﺏ ﮐﺎ‬ ‫ﻧﻮ！ﺲ ﻧﻬ‪ Ｓ‬ﻟ‪，‬ﺎ ‪....‬ﺍﺱ ﻣﺬﻣﻮﻡ ﺟﺴﺎﺭﺕ ﺍﻭﺭﺍﻃﺮﺍﻑ ﻋﺎ‪ Ｐ‬ﻣ‪ Ｓ‬ﺳﻮﺭﺝ ﮐﯽ ﺭﻭﺷﻨﯽ ﮐﯽ‬ ‫ﻃﺮﺡ ﭘ‪，％‬ﻠﯽ ﻫﻮﺋﯽ ﺍﻥ )ﺳ‪，‬ﺪ ﻗﻄﺐ(ﮐﯽ ﮐﺘﺐ ﮐﺔ ﻣﺎﺑ‪，‬ﻦ ﮐ‪，‬ﺎ ﺗﻌﻠﻖ ﻣﻤﮑﻦ ‪ Ｂ‬ﺟﺐ ﻋﻮﺍﻡ‬ ‫ﺍﻟﻨﺎﺱ ﺍﻥ ﺳﺔ ﻣﺴﺘﻔ‪，‬ﺪ ﻫﻮﺭ‪ Ｂ‬ﻫ‪ Ｓ‬ﺣﺘﯽ ﮐﻪ ﺧﻮﺩ ﺁﭖ )ﻣﺤﻤﺪ ﺭﺑ‪，‬ﻊ ﺍﻟﻤﺪﺧﻠﯽ(‪Ｌ‬ﯽ ﺍﭘﻨﯽ‬ ‫ﺑﻌﺾ ﺗﺤﺮګﺮﻭﺃ ﻣ‪ Ｓ‬ﺟﺐ ﺁﭖ _ ﺍﭘﻨﺔ ﻋﻨﻮﺍﻥ ﺍﻭﺭ ﻣﻮﺿﻮﻉ ﻣ‪ Ｓ‬ﻣﻄﺎﺑﻘﺖ ﭘ‪，‬ﺪﺍﮐﺮ_‬ ‫ﮐﺔ ﻟﺌﺔ ﺍﻥ ﮐﯽ ﮐﺘﺐ ﮐﻮ ﺍ！‪％‬ﺎګﺎﺗﻮګﻪ ﻣﺤﺴﻮﺱ ﮐﺮﻟ‪，‬ﺎ ﮐﻪ ګﻪ ﺗﻮ ﺁﭖ ﮐﯽ ﺗﮑﺬګﺐ ﮐﺮﺗﯽ‬ ‫ﻫ‪ Ｓ‬ﺑﺎﻵﺧﺮ ﺻﺮﻑ ﻣﺸﺘﻌﻞ ﻋﻨﺎﻭګﻦ ﭘﺮ ﻫﯽ ﺍﮐﺘﻔﺎءﮐ‪，‬ﺎ ﺟﻮ ﺳ‪，‬ﺪ ﻗﻄﺐ‪‬ﮐﯽ ﺷﺎﻥ ﻣ‪Ｓ‬‬ ‫ﻋﺎﺩﯼ ﮔﺴﺘﺎﺥ ﻗﺎﺭﯼ ﮐﻮ ﻣﺰګﺪ ﺟﺬﺑﺎﺗﯽ ﮐﺮﺩګﺄ۔ﻣ‪ Ｓ‬ﺍﭘﻨﺔ ﻟﺌﺔ ﺍﻭﺭ ﺗﻤﻬﺎﺭﺓ ﻟﺌﺔ ﺍﻭﺭ‪Ｃ‬‬ ‫ﻣﺴﻠﻤﺎﻥ ﮐﺔ ﻟﺌﺔ ﺍﺱ ﮔﻨﺎﻩ ﻭﺣﺮﺝ ﮐﻮ ﻧﺎﭘﺴﻨﺪ ﮐﺮﺗﺎ ﻫﻮﺃ ګﻪ ﺑﻐﺾ ﻭﻋﻨﺎﺩ ﻧ‪，‬ﮑ‪，‬ﻮﺃ ﮐﻮ ﺍﺱ‬ ‫ﺷﺨﺺ ﮐﺔ ﮐ‪％‬ﺎﺗﺔ ﻣ‪ Ｓ‬ﻣﻨﺘﻘﻞ ﮐﺮﺩګﺘﺔ ﻫ‪ Ｓ‬ﺟﺲ ﺳﺔ ګﻪ ﺑﻐﺾ ﻭﻋﻨﺎﺩ ﺭﮐ‪％‬ﺎﺟﺎﺋﺔ۔ﻣ‪Ｓ‬‬ ‫_ ګﻪ ﮐﺘﺎﺏ ﭘﺆ‪＄‬ﯽ ﺗﻮ ﺍﺳﺔ ﻋﻠﻤﯽ ﺍﺻﻮﻟﯽ ﻣﺒﺎﺣﺚ ‪،‬ﻋﻠﻤﯽ ﻣ‪，‬ﺪﺍﻧﻮﺃ ‪،‬ﺗﻨﻘ‪，‬ﺪ ﮐﺔ ﺩﺭﺳﺖ‬ ‫ﻣﻨﻬﺞ‪ ،‬ﻋﻠﻤﯽ ﺍﻭﺭ ﺣﻮﺍﻟﻪ ﻧﻘﻞ ﮐﺮ_ ﮐﯽ ﺩګﺎﻧﺖ ﺍﻭﺭ ﻗﺒﻮﻝ ﺣﻖ ﺳﺔ ﻣﺤﺮﻭﻡ ﭘﺎګﺎ ﺍﻭﺭ‬ ‫ﺍﻧﺪﺍﺯ ﺑ‪，‬ﺎﻥ ﻭﺍﺧﺘ‪＋‬ﻑ ﺍﻭﺭﻋﻤﺪﻩ ﺍﺳﻠﻮﺏ ﺍﺱ ﮐﺘﺎﺏ ﻣ‪ Ｓ‬ﺑﻬﺖ ﻫﯽ ﮐﻢ ‪ Ｂ‬ﺍﺱ ﮐﯽ ﺩﻟ‪，‬ﻞ‬ ‫ګﻪ ‪) Ｂ‬ﭘ‪％‬ﺮ ﺗﻔﺼ‪，‬ﻞ ﺫﮐﺮﮐﺮ_ ﮐﺔ ﺑﻌﺪ ﻟﮑ‪％‬ﺘﺔ ﻫ‪( Ｓ‬ﻣ‪ Ｓ‬ﮐﻬﺘﺎ ﻫﻮﺃ‪:‬ﺍﺓ ﻣﺤﺒﻮﺏ ﺁﭖ _‬ ‫ﺳ‪，‬ﺪ‪‬ﺗﻌﺎﻟﯽٰ ﮐﺔ ﻓ‪，‬ﺼﻠﻪ ﺟﺎﺕ ﮐﻮ ﭼ‪％‬ﭙﺎ_ ﮐﯽ ﻧﺎﮐﺎﻡ ﮐﻮﺷﺶ ﮐﯽ ‪ Ｂ‬ﺟﻮ ﺗﻮﺣ‪，‬ﺪ ﮐﺔ‬ ‫ﺍﺛﺮﺍﺕ ‪،‬ﺗﻘﺎﺿﻮﺃ ﺍﻭﺭ ﻟﻮﺍﺯﻣﺎﺕ ﺳﺔ ﻣﺘﻌﻠﻖ ﻫ‪ Ｓ‬ﺟﻦ ﮐﯽ ﺭﻭﺷﻦ ﮐﺮﻧ‪ Ｓ‬ﺍﻥ ﮐﯽ ﺯﻧﺪﮔﯽ‬ ‫ﻣ‪ Ｓ‬ﻫﯽ ﺩګﮑ‪％‬ﯽ ﺟﺎﺗﯽ ﺭﻫﯽ ﻫ‪ Ｓ‬ﺁﭖ ﮐﯽ ﺳﺎﺭﯼ ﮔﻔﺘﮕﻮ ﺍګﮏ ﻫﯽ ﺟﻤﻠﺔ ﺳﺔ ﺭﺩّ‬ ‫ﻫﻮﺟﺎﺗﯽ ‪ Ｂ‬ﻭﻩ ګﻪ ﮐﻪ ﺣﮑﻮﻣﺖ ﺍﻭﺭ ﻗﺎﻧﻮﻥ ﺳﺎﺯﯼ ﻣ‪ Ｓ‬ﺍﷲ ﮐﯽ ﺗﻮﺣ‪，‬ﺪ ﮐﻠﻤﻪ ﺗﻮﺣ‪，‬ﺪ ﮐﺔ‬ ‫ﺗﻘﺎﺿﻮﺃ ﻣ‪ Ｓ‬ﺳﺔ ﺍګﮏ ‪ Ｂ‬ﺍﻭﺭ ﺳ‪，‬ﺪ‪ _‬ﺟﺐ ګﻪ ﺩګﮑ‪％‬ﺎﮐﻪ ﮐﺲ ﻗﺪﺭ ﺁﺯﺍﺩﯼ ﺳﺔ‬ ‫ﺍﷲ ﮐﺔ ﺣﮑﻢ ﺍﻭﺭ ﻗﺎﻧﻮﻥ ﮐﻮ ﺭﻭﻧﺪﮐﺮ ﺍﺱ ﮐﺔ ﺑﺪﻟﺔ ﻭﺿﻌﯽ ﻗﻮﺍﻧ‪，‬ﻦ ﻻﺋﺔ ﺟﺎﺭ‪ Ｂ‬ﻫ‪Ｓ‬‬ ‫ﺗﻮﺍﻧﻬﻮﺃ _ ﺗﻮﺣ‪，‬ﺪ ﮐﯽ ﺍﺱ ﻧﻮﻉ ﮐﻮ ﺍﭘﻨﯽ ﺗﻤﺎﻡ ﺗﺮ ﺳﺮﮔﺮﻣ‪，‬ﻮﺃ ﮐﺎ ﻣﺰﮐﺰ ﺑﻨﺎﻟ‪，‬ﺎ ﺍﻭﺭ‬

‫‪27‬‬ ‫ﺑ‪＋‬ﺷﺒﻪ ‪1342‬ځ ﺳﺔ ﻗﺒﻞ ﺟﺐ ﺳﺔ ﺍﻣﺖ ﺍﭘﻨﺔ ﻃﻮګﻞ ﺩﻭﺭﺍﻧ‪，‬ﺔ ﻣ‪ Ｓ‬ﺍﺱ ﺣﻘ‪，‬ﻘﺖ ﺳﺔ‬ ‫ﺁﮔﺎﻩ ﻫﻮﺋﯽ ‪ Ｂ‬ګﻪ ﺍګﮏ ﻋﻈ‪，‬ﻢ ﺟﺮﺍءﺕ ‪ Ｂ‬۔‬

‫ﺍﺱ ﮐﺘﺎﺏ ﮐﺔ ﻣﺘﻌﻠﻖ ﻣ‪，‬ﺮﺓ ﺗﺎﺛﺮﺍﺕ‬ ‫ګﻪ ﺩﺭﺝ ﺫګﻞ ﻫ‪Ｓ‬‬ ‫ ‬

‫ګﻪ ﮐﺘﺎﺏ ‪161‬ﺻﻔﺤﺎﺕ ﮐﺔ ﻣﺨﻄﻮﻃﺔ ﭘﺮ ﻣﺸﺘﻤﻞ ‪ Ｂ‬ﺟﺲ ﮐﺔ ﺧﻄﻮﻁ ﻣﺨﺘﻠﻒ‬

‫ﻫ‪ Ｓ‬ﺍګﮏ ＠ﺗ‪ ＃‬ﮐﺔ ﻧﻬ‪ Ｓ‬ﺍﻭﺭ ﻣ‪，‬ﺮﺓ ﺍﻧﺪﺍﺯﺓ ﮐﺔ ﻣﻄﺎﺑﻖ ﺍګﮏ ﺻﻔﺤﻪ ‪Ｌ‬ﯽ ﺁﭖ ﮐﺔ ＠ﺗ‪＃‬‬ ‫ﮐﺎﻟﮑ‪％‬ﺎ ﻫﻮﺍ ﻧﻬ‪ Ｂ Ｓ‬ګﻪ ﺍﻭﺭ ﺑﺎﺕ ‪ Ｂ‬ﮐﻪ ﺁﭖ ﮐﺎ ﺭﺳﻢ ﺍﻟﺨﻂ ﺍﻟﮓ ﻫﻮ ګﺎ ﻣ‪ Ｓ‬ﻧﻪ ﺟﺎﻥ‬ ‫ﺳﮑﺎ ﻫﻮﺃ ګﺎ ګﻪ ﺁﭖ ﮐﯽ ﻣﺎﺗﺤﺘﯽ ﻣ‪ Ｓ‬ﻃ‪＋‬ﺏ _ ﺳ‪，‬ﺪ ﻗﻄﺐ‪‬ﮐﯽ ﮐﺘﺎﺑ‪ Ｓ‬ﮐ‪％‬ﻨﮕﺎﻝ‬ ‫ﮐﺮ ﺟﻮ ﻣ‪＋‬ﺍﺳﺔ ﺟﻤﻊ ﮐﺮﺩګﺎ ګﺎ ﺧﻮﺩ ﺁﭖ _ ﺍﺳﺔ ﺍﻥ ﺳﺔ ﺍﻣ‪＋‬ءﮐﺮﻭﺍګﺎ‪ Ｂ‬ﻟﻬٰﺬﺍ ﻣ‪Ｓ‬‬ ‫ﺍﺳﺔ ﺁﭖ ﮐﯽ ﺗﺎﻟ‪，‬ﻒ ﻧﻬ‪ Ｓ‬ﺳﻤﺠ‪％‬ﺘﺎ ﺗ‪％‬ﺎ ﻣﮕﺮﺟﺐ ﺍﺱ ﮐﺔ ！ﺎﺋ＂ﻞ ﭘﺮ ﺁﭖ _ ﺍﭘﻨﺎ ﻧﺎﻡ ﻟﮑ‪＃‬‬ ‫ﺩګﺎ ﭘ‪％‬ﺮ ﻣ‪ Ｓ‬ﺍﺱ ﮐﺘﺎﺏ ﮐﻮ ﺁﭖ ﮐﯽ ﻣﻌﺰﺯ ﺷﺨﺼ‪，‬ﺖ ﮐﯽ ﻃﺮﻑ ﻣﻨﺴﻮﺏ ﮐﺮ_ ﻣ‪Ｓ‬‬ ‫ﺣﻖ ﺑﺠﺎﻧﺐ ﻫﻮﺃ ۔‬ ‫ ‬

‫ﺭﺳﻢ ﺍﻟﺨﻂ ﮐﺔ ﺍﺧﺘ‪＋‬ﻑ ﮐﺔ ﺑﺎﻭﺟﻮﺩ ﮐﺘﺎﺏ ﺷﺮﻭﻉ ﺳﺔ ﺁﺧﺮ ﺗﮏ ﺍګﮏ ﻫﯽ‬

‫ﺍﻧﺪﺍﺯ ﻭﺍﺳﻠﻮﺏ ﭘﺮ ‪ Ｂ‬ګﻌﻨﯽ ﺍﺷﺘﻌﺎﻝ ﺍﻧﮕ‪，‬ﺰﯼ ﺍﻭﺭ ﺑﺴﺎ ﺍﻭﻗﺎﺕ ﺍﭼﺎﻧﮏ ﻣﻮﺿﻮﻉ ﺑﺪﻝ‬ ‫ﺟﺎﺗﺎ ‪ Ｂ‬ﺟﺲ ﮐﯽ ﻭﺟﻪ ﺳﺔ ﻣﺘﻦ ﻣ‪ Ｓ‬ﺑﺆﯼ ﻏﻠﻄ‪，‬ﺎﺃ ﭘ‪，‬ﺪﺍ ﻫﻮﮔﺌﯽ ﻫ‪ Ｓ‬ﮐﻪ ﻭﻩ ﺟﻬﺎﺃ‬ ‫ﺍﺣﺘﻤﺎﻝ ﻭﺍﺷﺘﺒﺎﻩ ﻫﻮﺗﺎ ‪ Ｂ‬ﻭ＠ﺃ ﻗﻄﻌ‪，‬ﺖ ﻧﻈﺮ ﺁﺗﯽ ‪ Ｂ‬ﺟﻮ ﺟﺪﻝ ﺳﺔ ﻣﻨﺎﺳﺒﺖ ﻧﻬ‪Ｓ‬‬ ‫ﺭﮐ‪％‬ﺘﯽ ﺍﻭﺭ ګﻪ ﺗﻨﻘ‪，‬ﺪ ﮐﺔ ﺩﺭﺳﺖ ﻣﻨﻬﺞ ﺍﻭﺭ ﻋﻠﻤ‪，‬ﺖ ﮐﺔ ﺧ‪＋‬ﻑ ‪ Ｂ‬۔‬ ‫‬

‫ﺍﻟﻔﺎﻅ ﮐﺔ ﺍﻧﺘﺨﺎﺏ ﮐﺔ ﺍﻋﺘﺒﺎﺭ ﺳﺔ ﻗﺎﺭﯼ ﺟﺐ ﺍﺱ ﮐﺘﺎﺏ ﺍﻭﺭ ﺳ‪，‬ﺪ‪‬ﮐﺔ ﺍﻧﺪﺍﺯ‬

‫ﺗﺤﺮګﺮ ﻣ‪ Ｓ‬ﺗﻘﺎﺑﻞ ﮐﺮﺓ ﮔﺎ ﺗﻮ ﻻﻣﺤﺎﻟﻪ ﺳ‪，‬ﺪ‪‬ﮐﻮ ﺑﻠﻨﺪ ﻣﻘﺎﻡ ﭘﺮﻓﺎﺋﺰ ﭘﺎﺋﺔ ﮔﺎ ﺍﻭﺭ ﺍﮔﺮ‬ ‫‪ Ａ‬ﺍﺱ ﮐﺘﺎﺏ ﮐﻮ ﺁﭖ ﮐﯽ ﻣﻌﺰﺯ ﺷﺨﺼ‪，‬ﺖ ﮐﯽ ﺗﺤﺮګﺮ ﺳﻤﺠ‪ ＃‬ﻟ‪ Ｓ‬ﺗﺐ ‪Ｌ‬ﯽ ﺍﺱ ﮐﺎ ﺍﻧﺪﺍﺯ‬ ‫ﺍﺱ ﻗﺪﺭ ﺍﺑﺘﺪﺍﺋﯽ ‪ Ｂ‬ﺟﻮ ﺩﺭﺟﻪ ﻋﺎﻟﻤ‪，‬ﻪ ﻋﺎﻟ‪，‬ﻪ ﻣ‪ Ｓ‬ﭘﺆ‪＄‬ﻨﺔ ﻭﺍﻟﺔ ﻃﺎﻟﺐ ﻋﻠﻢ ﮐﺔ ﺷﺎګﺎﻥ‬

‫‪28‬‬ ‫ﺷﺎﻥ ﻧﻬ‪ Ｓ‬ﻫﻮﺳﮑﺘﺎ ﺍﺩ‪ Ｋ‬ﺫﻭﻕ ﮐﺔ ﻟﺌﺔ ﮐﭽ‪ ＃‬ﺻ‪＋‬ﺣ‪，‬ﺘ‪ Ｓ‬ﻫﻮ ﭼﺎﻫﺌ‪ Ｓ‬ﺍﻭﺭ ﺑ‪＋‬ﻏﺖ‬ ‫ﻭﺑ‪，‬ﺎﻥ ﭘﺮ ﻗﺪﺭﺕ ﺍﻭﺭ ﺍﻧﺪﺍﺯ ﻣ‪ Ｓ‬ﺣﺴﻦ ﻫﻮﻧﺎ ﭼﺎﻫ‪，‬ﺌﺔ ﻭﮔﺮﻧﻪ ﻗﻠﻢ ﺗﻮﺅ ﺩګﻨﺎ ﭼﺎﻫ‪，‬ﺌﺔ ۔‬ ‫ ‬

‫ﻣﺸﺘﻌﻞ ﺍﻭﺭ ﺟﺎﺭﺣﺎﻧﻪ ﺍﻧﺪﺍﺯ ﻋﻠﻤﯽ ﺍﻧﺪﺍﺯ ﺗﻨﻘ‪，‬ﺪ ﮐﺔ ﺧ‪＋‬ﻑ ‪.... Ｂ‬ﺍﺳﯽ ﻟﺌﺔ‬

‫ﺍﺣﺴﻦ ﺍﻧﺪﺍﺯ ﻣ‪ Ｓ‬ﺭﺩّ ﺍﺱ ﮐﺘﺎﺏ ﻣ‪ Ｓ‬ﻣﻔﻘﻮﺩ ‪Ｂ‬۔‬ ‫ ‬

‫ﮐﺘﺎﺏ ﺷﺮﻭﻉ ﺳﺔ ﺁﺧﺮ ﺗﮏ ﺗﻨﮓ ﻧﻈﺮﯼ ‪،‬ﮔﻨﺪ ‪،‬ﺍﻭﺭ ﻋﺒﺎﺭﺍﺕ ﻣ‪ Ｓ‬ﮔﺎ‪ Ｐ‬ﮔﻠﻮﭺ ﭘﺮ‬

‫ﻣﺸﺘﻤﻞ ‪ Ｂ‬ﺁﺧﺮ ﺍﺱ ﮐﯽ ﮐ‪，‬ﺎ ﻭﺟﻪ ‪Ｂ‬۔‬ ‫‬

‫ګﻪ ﮐﺘﺎﺏ ﺍګﮏ ﺍګﺴﯽ ﺣﺰﺑ‪，‬ﺖ ﮐﻮ ﺟ‪＋‬ﺑﺨﺸﺔ ﮔﯽ ﺟﻮ ﻧﻮﺟﻮﺍﻥ ﻧﻔﻮﺱ ﻣ‪Ｓ‬‬

‫ﭘﺮﺍﮔﻨﺪﻩ ﺍﻓﮑﺎﺭ ﮐﻮ ﻭﺟﻮﺩ ﺑﺨﺸﺔ ﺟﺲ ﮐﺔ ﺳﺒﺐ ﻭﻩ ﮐﺒ‪％‬ﯽ ﺗﺤﺮګﻢ ﮐﺒ‪％‬ﯽ ﻧﻘﺾ ﮐﺔ‬ ‫ﻓﺘﻮﺓ ﺟ‪％‬ﺎﺅګﺄ ﺍﻭﺭ ﮐﻬ‪ Ｓ‬ﮐﻪ ګﻪ ﺑﺪﻋﺖ ﻭﻩ ﺑﺪﻋﺖ ګﻪ ﮔﻤﺮﺍﻩ ﻭﻩ ﮔﻤﺮﺍﻩ ‪....‬ﺍﻭﺭ ﻭﻩ ‪Ｌ‬ﯽ‬ ‫ﺩﻟ‪，‬ﻞ ﮐﺔ ﺑﻐ‪，‬ﺮ ﺍﻭﺭ ﭘ‪％‬ﺮ ﺍﺱ ﺩ‪＄‬ﻮﮐﺔ ﻣ‪ Ｓ‬ﻣﺒﺘ‪ ＋‬ﻫﻮﺟﺎﺋ‪ Ｓ‬ﮐﻪ ګﻬﯽ ﺩګﻨﺪﺍﺭﯼ ‪ Ｂ‬ﺍﻭﺭ‬ ‫ﺑﻬﺖ ﺑﺆﺍ ﮐﺎﺭﻧﺎﻣﻪ ‪ Ｂ‬ﺍﻭﺭ ﺍګﺴﺎ ﮐﺮﺗﺔ ﻭﻗﺖ ﺍګﺴﺎ ﻣﺤﺴﻮﺱ ﮐﺮګﺄ ﮐﻪ ﺍﻧﻬﻮﺃ _ ﺍﭘﻨﯽ‬ ‫ﭘ‪ ＃＂，‬ﺳﺔ ﺍګﮏ ‪Ｌ‬ﺎﺭﯼ ﺑﻮﺟ‪ ＃‬ﺍﺗﺎﺭﺩګﺎ ‪ Ｂ‬ﺍﺱ ﻃﺮﺡ ﺍﻣﺖ ﮐﻮ ﺗﺒﺎﻫﯽ ﺳﺔ ﺩﻭﭼﺎﺭ ﮐﺮﺩګﺄ‬ ‫ﮐﭽ‪ ＃‬ﻟﻮﮒ ﺍﺳﺔ ﺩګﻨﯽ ﻏ‪，‬ﺮﺕ ﻭﺣﻤ‪，‬ﺖ ﺳﻤﺠ‪ Ｓ％‬ﮔﺔ ﺟﺒﮑﻪ ﺩﺭﺣﻘ‪，‬ﻘﺖ ګﻪ ﺗﺒﺎﻫﯽ ‪Ｂ‬‬ ‫ﺍﺱ ﮐﯽ ﮐﺘﻨﯽ ﻫﯽ ﺍﻭﻧﭽﯽ ﺑﻨ‪，‬ﺎﺩ ﺭﮐ‪ ＃‬ﺩﯼ ﺟﺎﺋﺔ ﺑﺎﻵﺧﺮ ګﻪ ﮔﺮ ﮐﺮﺭ‪ Ｂ‬ﮔﯽ ﺍﻭﺭ ﺍﺏ ګﻪ ﺗﻨﺪ‬ ‫ﻭﺗ‪，‬ﺰ ﻫﻮﺍٶﺃ ﮐﺔ ﺩﻭﺵ ﭘﺮ ‪Ｂ‬۔‬ ‫ﺟﻬﺎﺃ ﺗﮏ ﻣ‪ _ Ｓ‬ﻏﻮﺭﮐ‪，‬ﺎ ﺗﻮ ﺍﺱ ﮐﺔ ﻣﻄﺎﺑﻖ ګﻪ ﮐﺘﺎﺏ ﺍﻧﻬﯽ ﺑﺔ ﻓﺎﺋﺪﻩ ﺍﻭﺭ ﻣﻀﺮ ﺍﻣﻮﺭ‬ ‫ﺳﺔ ﺍ！ﯽ ﭘﺆﯼ ‪ Ｂ‬ﺍﻟﺒﺘﻪ ﺟﻮﺍﺏ ﻣ‪ Ｓ‬ﺗﺎﺧ‪，‬ﺮ ﭘﺮ ﻣﻌﺬﺭﺕ ﺧﻮﺍﻩ ﻫﻮﺃ ﮐ‪，‬ﻮﻧﮑﻪ ﺍﺱ ﺳﺔ ﻗﺒﻞ‬ ‫ﻣ‪ Ｓ‬ﺍﺱ ﺷﺨﺺ ﮐﯽ ﮐﺘﺎﺑ‪ Ｓ‬ﻧﻬ‪ Ｓ‬ﭘﺆ‪＄‬ﺘﺎ ﺗ‪％‬ﺎ ﺍﮔﺮﭼﻪ ﻭﻩ ﻟﻮﮔﻮﺃ ﻣ‪ Ｓ‬ﻣﻌﺮﻭﻑ ﻫ‪ Ｓ‬ﻟ‪，‬ﮑﻦ‬ ‫ﺟﺐ ﺳﺔ ﺁﭖ _ ﺍﺱ ﺍﻣﺮ ﮐﺎ ﻣﺠ‪ ＃‬ﺳﺔ ﺗﺬﮐﺮﻩ ﮐ‪，‬ﺎ ﻣ‪ _ Ｓ‬ﺍﺱ ﮐﯽ ﮐﺘﺐ ﭘﺆ‪＄‬ﻨﺎ ﺷﺮﻭﻉ‬ ‫ﮐﺮﺩګﺄ ﺍﻭﺭ ﻣ‪ _ Ｓ‬ﺍﺱ ﮐﯽ ﮐﺘﺐ ﻣ‪ Ｓ‬ﺧ‪，‬ﺮ ﮐﺜ‪，‬ﺮ ﺍﻭﺭ ﻣﻀﺒﻮﻁ ﺍګﻤﺎﻥ ﺍﻭﺭ ﻭﺍﺿﺢ ﺣﻖ‬ ‫ﮐﻮ ﻣﺤﺴﻮﺱ ﮐ‪，‬ﺎ ﺍﻭﺭﺗﺸﺮګﺤﺎﺕ ﺩګﮑ‪ Ｓ％‬ﺟﻮ ﺟﻮ ﺩﺷﻤﻨﺎﻥ ﺍﺳ‪＋‬ﻡ ﮐﻮ ﺭﺳﻮﺍ ﮐﺮﮐﺔ ﺭﮐ‪＃‬‬ ‫ﺩګﺄ ﻣﮕﺮ ﺩﻭﺳﺮﯼ ﻃﺮﻑ ﺍګﺴﯽ ﺑﺎﺗ‪Ｌ Ｓ‬ﯽ ﺩګﮑ‪ Ｓ％‬ﺟﻮ ﺍﺱ ﮐﺔ ﻗﻮﻝ ﺣﻖ ﺳﺔ ！ﮑﺮﺍﺭﻫﯽ‬ ‫ﺗ‪ Ｓ％‬ګﻪ ﺷﺨﺺ ﺑﺆﺍ ﻫﯽ ﺍﺩګﺐ ﺍﻭﺭ ﻧﻘﺎﺩ ﺗ‪％‬ﺎ ﭘ‪％‬ﺮ ﮐﺘﺎﺏ ﻭﺳﻨﺖ ﮐﺔ ﺫﺭګﻌﺔ ﺧﺪﻣﺖ ﺍﻭﺭ‬

‫‪29‬‬ ‫ﺳ‪，‬ﺮﺕ ﻧﺒﻮﯼ ﮐﯽ ﻃﺮﻑ ﻣﺘﻮﺟﻪ ﻫﻮﮔ‪，‬ﺎ ﺍﭘﻨﺔ ﻭﻗﺖ ﻣ‪ Ｓ‬ﺍﺱ ﮐﺔ ﺟﻮ ﻧﻈﺮګﺎﺕ ﺗ‪％‬ﺔ ﻭﻩ ﺗﻮ‬ ‫ﺗ‪％‬ﺔ ﻫﯽ ﭘ‪％‬ﺮ ﺍﷲ ﺗﻌﺎﻟﯽٰ ﮐﺔ ﺭﺍﺳﺘﺔ ﻣ‪ Ｓ‬ګﻪ ﺍﭘﻨﺔ ﻣﻮﻗﻒ ﭘﺮ ﻗﺎﺋﻢ ﺭ＠ ﺍﻭﺭ ﺍﭘﻨﯽ ﺑﺮﮔﺸﺘﻪ‬ ‫ﺗﺤﺮګﺮﻭﺃ ﺳﺔ ﺭﺟﻮﻉ ﮐﺮﻟ‪，‬ﺎ ﺍﺱ ﺳﺔ ګﻪ ﻣﻄﺎﻟﺒﻪ ﮐ‪，‬ﺎﮔ‪，‬ﺎ ﮐﻪ ﻣﻌﺬﺭﺕ ﮐﺔ ﮐﻠﻤﺎﺕ ﻟﮑ‪ ＃‬ﺩګﺄ‬ ‫ﺗﻮ ﺍﺱ _ ﺍګﮏ ﺑﺆﯼ ﻣﺸﻬﻮﺭ ﺑﺎﺕ ﮐﻬﯽ ﮐﻪ ﻭﻩ ﺍﻧﮕﻠﯽ ﺟﺴﺔ ﻣ‪ Ｓ‬ﺗﻮﺣ‪，‬ﺪ ﮐﯽ ﮔﻮﺍﻫﯽ‬ ‫ﮐﺔ ﻟﺌﺔ ﺍ！‪％‬ﺎﺗﺎ ﻫﻮﺃ ﺍﺱ ﺳﺔ ‪Ｃ‬ﮔﺰ ﺍګﺴﺎ ﮐﻠﻤﻪ ﻧﻬ‪ Ｓ‬ﻟﮑ‪％‬ﻮﺃ ﮔﺎ ﺟﻮ ﺍﺱ ﮐﺔ ﻟﺌﺔ ﻣﻀﺮ‬ ‫ﻫﻮ۔ﻟﻬٰﺬﺍ ﺍﺱ ﮐﺔ ﻟﺌﺔ ﺩﻋﺎﻣﻐﻔﺮﺕ ﮐﺮﻧﺎ ﺍﻭﺭ ﺍﺱ ﮐﺔ ﻋﻠﻢ ﺳﺔ ﻓﺎﺋﺪﻩ ﺍ！‪％‬ﺎﻧﺎ ﺿﺮﻭﺭﯼ‬ ‫‪(Ｂ‬ﺍﻭﺭ ﻣﺤﻤﺪﺍﻣﺎﻥ ﺍﻟﺠﺎﻣﯽ ﺍﻻﺛ‪，‬ﻮ‪ Ｋ‬ﻫ‪ Ｓ‬ﺍﻭﺭ ﺍﻥ ﺩﻭﻧﻮﺃ ﺳﺔ ﭘﻬﻠﺔ ﻣﻘﺒﻞ ﺑﻦ ‪＄‬ﺎﺩﯼ‬ ‫ﺍﻟﻮﺍﺩﻋﯽ _ ‪Ｌ‬ﯽ ﺍﺳﯽ ﻃﺮﺡ ﮐﯽ ﺗﺤﺮګﮏ ﮐﯽ ﺑﻨ‪，‬ﺎﺩ ﺇﺍﻟﻨﺎ ﭼﺎﻫﯽ ﻣﮕﺮ ﺍﺳﺔ ﻣﻘﺒﻮﻟ‪，‬ﺖ‬ ‫ﺣﺎﺻﻞ ﻧﻪ ﻫﻮﺋﯽ ()ﺍﮔﺮ ‪ Ａ‬ګﻪ ﮐﻬﺘﺔ ﺗﻮ ﺯګﺎﺩﻩ ﻣﻨﺎﺳﺐ ﻫﻮﺗﺎ ﮐﻪ ﭘﻮﺭﯼ ﻃﺮﺡ ﻧﺎﮐﺎﻡ ﻧﻬ‪Ｓ‬‬ ‫ﻫﻮﺋﯽ(ﺟﻮ ﻣﻘﺒﻮﻟ‪，‬ﺖ ﺍﺳﺔ ﻣﺪﺧﻠﯽ ﺍﻭﺭ ﺟﺎﻣﯽ ﮐﺔ ＠ﺗ‪％‬ﻮﺃ ﻣﻠﯽ ﺍﻭﺭ ﺍﺱ ﺟﻤﺎﻋﺖ ﮐﺔ‬ ‫ﺣﺎﺷ‪，‬ﻪ ﺑﺮﺩﺍﺭﻭﺃ ﻣ‪ Ｓ‬ﺣﻠﺒﯽ ﺍﺭﺩ ﺍﻭﺭ ﻣﺤﻤﺪ ﺑﻨﺎءﺍﻟﻤﺼﺮﯼ ﺷﺎﻣﻞ ﻫ‪ Ｓ‬۔ﺷﻤﺎﻟﯽ ﺍﻣﺮګﮑﻪ‬ ‫ﻣ‪ Ｓ‬ﺍﺱ ﻃﺮﺡ ﮐﯽ ﮐﭽ‪ ＃‬ﺍﻭﺭ ﺟﻤﺎﻋﺘ‪Ｌ Ｓ‬ﯽ ﻫ‪ Ｓ‬ﺟﻦ ﮐﺎ ﺩﺍﺋﺮﻩ ﺍﺛﺮ ﻣﺤﺪﻭﺩ ‪ Ｂ‬ﺟ‪，‬ﺴﺔ‬ ‫ﮐﻨ‪，‬ﺈﺍ ﻣ‪” Ｓ‬ﺟﻤﺎﻋﺖ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨ＆ “ ﮐﭽ‪ ＃‬ﺍګﺴﯽ ﻭګﺐ ﺳﺎﺋ＂ﺲ ‪Ｌ‬ﯽ ﻫ‪ Ｓ‬ﺟ‪，‬ﺴﺔ‬ ‫”ﺳﺤﺎﺏ“ ﻋﺮ‪ Ｋ‬ﺍﻭﺭ” ﺗﺮﻭګﺪ“ﺍﻧﮕﻠﺶ ﻣ‪ Ｂ Ｓ‬۔‬ ‫ﺍﺱ ﭘﻬﻠﯽ ﺟﻤﺎﻋﺖ ﮐﺔ ﻣﺮﮐﺰﯼ ﻧﻈﺮګﺎﺕ‬ ‫‪‬‬

‫ﺍګﻤﺎﻥ ﻓﻘﻂ ﻗﻮﻝ ﮐﺎ ﻧﺎﻡ ‪ Ｂ‬ﻋﻤﻞ ﮐﺎ ﻧﻬ‪ Ｓ‬ﺍﻟﺒﺘﻪ ﻋﻤﻞ ﺍګﻤﺎﻥ ﮐﯽ ﺗﮑﻤ‪，‬ﻞ ﮐﺎ ﺫﺭګﻌﻪ‬

‫‪ Ｂ‬ﺭﮐﻦ ﻧﻬ‪ Ｓ‬۔‬ ‫‪‬‬

‫ﺍﻭﺭﺣﮑﻢ ﺑﻐ‪，‬ﺮ ﻣﺎﺍﻧﺰﻝ ﺍﷲ ګﻌﻨﯽ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﺣﮑﻢ ﮐﺔ ﺑﻐ‪，‬ﺮ ﺣﮑﻢ ﮐﺮﻧﺎ‬

‫ﻋﻤﻞ ﺳﺔ ﻣﺘﻌﻠﻖ ‪ Ｂ‬ﻋﻘ‪，‬ﺪﺓ ﺳﺔ ﻧﻬ‪，‬ﺃﻠﻬٰﺬﺍ ګﻪ ﺍګﻤﺎﻥ ﻣ‪ Ｓ‬ﺩﺍﺧﻞ ﻧﻬ‪) Ｓ‬ﺍﺑﻦ‬ ‫ﺗ‪，‬ﻤ‪，‬ﻪ‪‬ﮐﯽ ﺗﻌﺒ‪，‬ﺮ ﮐﺔ ﻣﻄﺎﺑﻖ ﺍګﻤﺎﻥ ﻣﺠﻤﻞ(ﻟﻬٰﺬﺍ ګﻪ ﮔﻨﺎﻩ ﻫﻮﺍ ﺟ‪，‬ﺴﺔ ﻧﺸﻪ ﮐﺮﻧﺎ‬ ‫‪،‬ﺭګﺸﻢ ﭘﻬﻨﻨﺎ۔‬ ‫‪‬‬

‫ﺣﺎﮐﻢ ﮐﺎ ﻣﺴﺌﻠﻪ ﺣﮑﻢ ﺳﺔ ﻣﺘﻌﻠﻖ ﮐﻮﺋﯽ ‪Ｌ‬ﯽ ﻧﻈﺮګﻪ ﻫﻮﺍﻭﺭ ﻭﻩ ﺷﺮګﻌﺖ ﮐﻮ ﮐﻠﯽ‬

‫ﻃﻮﺭ ﭘﺮ ﺭﺩّ ﮐﺮﮐﺔ ﻭﺿﻌﯽ ﻗﻮﺍﻧ‪，‬ﻦ ﻧﺎﻓﺬ ﮐﺮﺩﺓ ﺍﻭﺭ ﻟﻮﮔﻮﺃ ﮐﻮﺍﻥ ﮐﺎ ﭘﺎﺑﻨﺪ ﮐﺮﺩﺓ ﺍﻭﺭ ﺟﻮ‬

‫‪30‬‬ ‫ﺍﺱ ﮐﯽ ﻣﺨﺎﻟﻔﺖ ﮐﺮﺓ ﺍﺳﺔ ﻗﺘﻞ ﮐﺮﺩﺓ ﺍﻭﺭﮐﺘﻨﺔ ﻫﯽ ﻋﺮﺻﺔ ﺗﮏ ﺍګﺴﺎﮐﺮﺗﺎ ﺭ‪ Ｂ‬ﻭﻩ‬ ‫ﺍﻣﺎﻡ ‪،‬ﻭﻟﯽ ﺍﻻﻣﺮ ‪،‬ﻭﺍﺟﺐ ﺍﻻﺗﺒﺎﻉ ﻫﯽ ﺭ‪ Ｂ‬ﮔﺎ ﺍﻭﺭﺟﻮ ﺍﺳﺔ ﻋ‪＋‬ﻧ‪，‬ﻪ ﻃﻮﺭ ﭘﺮ ﻭﻋﻆ‬ ‫ﻭﻧﺼ‪，‬ﺤﺖ ﮐﺮﺓ ﻭﻩ ﺧﺎﺭﺟﯽ ‪،‬ﺑﺪﻋﺘﯽ ﺍﻭﺭﺍﻥ ﻟﻮﮔﻮﺃ ﻣ‪ Ｓ‬ﺳﺔ ‪ Ｂ‬ﺟﻮ ﻣﻌﺼ‪，‬ﺖ ﮐﯽ ﺑﻨﺎﭘﺮ‬ ‫ﺗﮑﻔ‪，‬ﺮ ﮐﺮﺩګﺘﺔ ﻫ‪ Ｓ‬۔‬ ‫‪‬‬

‫ﺍﷲ ﺍﻭﺭ ﺍﺱ ﺣﺎﮐﻢ ﺟﻮ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﺑﻐ‪，‬ﺮ ﺣﮑﻮﻣﺖ ﮐﺮﺗﺎ ﻫﻮ ﺍﻥ ﮐﺎ‬

‫ﻗﺮﺏ ﺣﺎﺻﻞ ﮐﺮ_ ﮐﺎﺫﺭګﻌﻪ ګﻪ ‪Ｌ‬ﯽ ‪ Ｂ‬ﮐﻪ ﺟﺲ ﺟﻤﺎﻋﺖ ﮐﺔ ﭘ‪，‬ﺮﻭﮐﺎﺭ ﺗﺒﺪګﻠﯽ ﭼﺎﻫﺘﺔ‬ ‫ﻫﻮﺃ ګﺎ ﺣﮑﻮﻣﺖ ﺳﺔ ﮐﭽ‪ ＃‬ﺧﺎﺹ ﻣﻄﺎﻟﺒﻪ ﮐﺮﺗﺔ ﻫﻮﺃ ﺍﻭﺭ ﺣﮑﻮﻣﺖ ﮐﻮ ﺩګﻦ ﺳﺔ ﺧﺎﺭﺝ‬ ‫ګﺎ ﺑﺪﻋﺘﯽ ﻗﺮﺍﺭ ﺩګﺘﺔ ﻫﻮﺃ ﺍﻥ ﮐﯽ ﺷﮑﺎګﺎﺕ ﻟﮕﺎﺋﯽ ﺟﺎﺋ‪ Ｓ‬ﺍﺱ ﻃﺮﺡ ﺍﻥ ﮐﺔ ﭘ‪，‬ﺮﻭﮐﺎﺭ‬ ‫ﺑﺎﻗﺎﻋﺪﻩ ﺟﺎﺳﻮﺳﯽ ﮐﯽ ﺗﺮﺑ‪，‬ﺖ ﺣﺎﺻﻞ ﮐﺮ_ ﮐﺔ ﺑﻌﺪ ﺳ‪，‬ﮑﻮﻟﺮ ﻧﻈﺎﻡ ﺣﮑﻮﻣﺖ ﮐﺔ ﻟﺌﺔ‬ ‫ﺍﭘﻨﺔ ﻫﯽ ﻣﺴﻠﻤﺎﻥ ‪Ｌ‬ﺎﺋ‪，‬ﻮﺃ ﮐﺔ ﺧ‪＋‬ﻑ ﺟﺎﺳﻮﺱ ﺑﻦ ﮔﺌﺔ ﻫ‪ Ｓ‬۔ﺟﺎﺳﻮﺳﯽ ﮐﺮﺓ ﺍﻭﺭ ﺍﺱ‬ ‫ﮐﺔ ﻟﺌﺔ ﺑﺎﻗﺎﻋﺪﻩ ！ﺮګﻨﻨﮓ ‪Ｌ‬ﯽ ﺣﺎﺻﻞ ﮐﺮﺓ ۔‬ ‫‪‬‬

‫ﮐﺴﯽ ‪Ｌ‬ﯽ ﺻﻮﺭﺕ ﻣ‪ Ｓ‬ﻋﻮﺍﻡ ﮐﺔ ﻟﺌﺔ ﺳ‪，‬ﺎﺳﯽ ﺍﻣﻮﺭ ﻣ‪ Ｓ‬ﻣﺪﺍﺧﻠﺖ ﮐﺮﻧﺎ‬

‫ﺩﺭﺳﺖ ﻧﻬ‪ Ｓ‬ﮐ‪，‬ﻮﻧﮑﻪ ګﻪ ﺻﺮﻑ ﺣﺎﮐﻢ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﺧﺎﺹ ‪ Ｂ‬ﻣﺴﻠﻤﺎﻧﻮﺃ ﭘﺮ ﻭﺍﺟﺐ ‪ Ｂ‬ﮐﻪ‬ ‫ﻭﻩ ﺗﺪﺭګﺲ ﺍﻭﺭ ﻋﺒﺎﺩﺕ ﻣ‪ Ｓ‬ﻫﯽ ﻣﺸﻐﻮﻝ ﺭﻫ‪ Ｓ‬ﺍﷲ ﮐﯽ ﺷﺮګﻌﺖ ﮐﻮ ﺣﺎﮐﻢ ﺑﻨﺎﻧﺎ ﺍﻭﺭ‬ ‫ﺍﺳﺔ ﺯﻣ‪，‬ﻦ ﭘﺮ ﻧﺎﻓﺬ ﮐﺮﻧﺎ ګﻪ ﺣﺎﮐﻢ ﮐﯽ ﺫﻣﻪ ﺩﺍﺭﯼ ‪ Ｂ‬۔‬ ‫‪‬‬

‫ﺍﺱ ﺳﺔ ‪ Ａ‬ګﻪ ﻧﺘ‪，‬ﺠﻪ ﻧﮑﺎﻟﻨﺔ ﻣ‪ Ｓ‬ﺣﻖ ﺑﺠﺎﻧﺐ ﻫ‪ Ｓ‬ﮐﻪ ګﻪ ﺟﻤﺎﻋﺖ ﺟﻤﻬﻮﺭګﺖ‬

‫ﮐﻮ ﻧﻬ‪ Ｓ‬ﻣﺎﻧﺘﯽ ﮐ‪，‬ﻮﻧﮑﻪ ﺍﺱ ﻣ‪ Ｓ‬ﺣﺎﮐﻢ ﮐﯽ ﻣﺨﺎﻟﻔﺖ ﮐﯽ ﺟﺎﺳﮑﺘﯽ ‪ Ｂ‬ﺍﻟﺒﺘﻪ‬ ‫ﺟﻤﻬﻮﺭګﺖ ﮐﯽ ﺣﺮﻣﺖ ﻣ‪ Ｓ‬ﺩﻻﺋﻞ ﻣﻮﺟﻮﺩ ﻫ‪ Ｓ‬۔‬ ‫‪‬‬

‫ﺍﺟﺘﻬﺎﺩ ﻭﺗﻘﻠ‪，‬ﺪ ﮐﺔ ﻣﺘﻌﻠﻖ ﺍﻥ ﮐﺎ ﻣﺬﻫﺐ ﻭﻫﯽ ‪ Ｂ‬ﺟﻮ ﺍ‪ Ｈ‬ﺍﻟﺴﻦة ﻭﺍﻟﺠﻤﺎﻉة ﮐﺎ‬

‫‪ Ｂ‬ﮐﻪ ﺍﺟﺘﻬﺎﺩ ﺻﺮﻑ ﻭﻫﯽ ﮐﺮﺳﮑﺘﺎ ‪ Ｂ‬ﺟﻮ ﺍﺱ ﮐﺎ ﺍ‪ Ｈ‬ﻫﻮ ﺍﻟﺒﺘﻪ ﺟﻮ ﺍﻥ ﮐﺔ ﻣﻨﻬﺞ ﮐﻮ‬ ‫ﺗﺴﻠ‪，‬ﻢ ﻧﻬ‪ Ｓ‬ﮐﺮﺗﺔ ﺍﻥ ﻋﻠﻤﺎءﮐﻮ ګﻪ ﺍﺟﺘﻬﺎﺩ ﮐﺎ ﺍ‪ Ｈ‬ﻧﻬ‪ Ｓ‬ﺳﻤﺠ‪％‬ﺘﺔ ﻫ‪ Ｓ‬ﺑﻠﮑﻪ ﺍﻥ‬ ‫ﻋﻠﻤﺎءﺍﻭﺭ ﺩﺍﻋ‪，‬ﺎﻥ ﮐﻮ ﺳﻨﻨﺎ ﺗﮏ ﺟﺎﺋﺰ ﻧﻬ‪ Ｓ‬ﺳﻤﺠ‪％‬ﺘﺔ ﺍﻭﺭ ﭘﻬﻠﯽ ﻣﺨﺎﻟﻔﺖ ﻣ‪ Ｓ‬ﻫﯽ‬ ‫ﺍﻧﻬ‪ Ｓ‬ﺭﺩّ ﮐﺮﺩګﺘﺔ ﻫ‪ Ｓ‬ﮔﻮګﺎ ﺍﻣﺖ ﺍﺳ‪＋‬ﻡ ﺍﻭﺭﺣﺪګﺚ ﺭﺳﻮﻝ ﮐﺎﺍﻥ ﺳﺔ ﺑﺆځ ﮐﺮ ﮐﻮﺋﯽ‬

‫‪31‬‬ ‫ﺧ‪，‬ﺮ ﺧﻮﺍﻩ ﻧﻬ‪ Ｓ‬ﻫﻮﺳﮑﺘﺎ ﺍﻭﺭ ﻋﻠﻤﺎءﺍﻭﺭﺩﻋﺎۃ ﮐﺔ ﺧ‪＋‬ﻑ ﺍګﺴﺔ ﺍګﺴﺔ ﮔﻨﺪﺓ ﺍﻭﺭ‬ ‫ﺗﮑﻠ‪，‬ﻒ ﺩﻩ ﺍﻟﻔﺎﻅ ﺍﺳﺘﻌﻤﺎﻝ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺟﻨﻬ‪ Ｓ‬ﮐﺘﺎﺏ ﻭﺳﻨﺖ ‪Ｃ‬ﮔﺰ ﺭﻭﺍ ﻧﻬ‪ Ｓ‬ﺭﮐ‪＃‬‬ ‫ﺳﮑﺘ‪) Ｓ‬ﻣﺜ‪ ً＋‬ﺷ‪，‬ﺦ ﺻ‪＋‬ﺡ ﺍﻟﺼﺎﻭﯼ ﮐﺎﻧﺎﻡ ﻏﺎﻭﯼ ګﻌﻨﯽ ﺳﺮﮐﺶ ﺍﻭﺭ ﺷ‪，‬ﺦ ﻗﺮﺿﺎﻭﯼ‬ ‫ﮐﺎﻧﺎﻡ ”ﺍﻟﮑﻠﺐ ﺍﻟﻌﺎﻭﯼ“ګﻌﻨﯽ ‪Ｌ‬ﻮﻧﮑﻨﺔ ﻭﺍﻻ ﮐﺘﺎ ﺭﮐ‪％‬ﺘﺔ ﻫ‪ Ｓ‬ﻗﺮﺿﺎﻭﯼ ﮐﺔ ﺑﺔ ﺷﻤﺎﺭ‬ ‫ﻓﺘﺎﻭﯼ ﺳﺔ ‪Ｌ Ａ‬ﯽ ﺍﺧﺘ‪＋‬ﻑ ﺭﮐ‪％‬ﺘﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺍﻥ ﻣ‪ Ｓ‬ﺍﺳﺔ ﺣﻖ ﺑﺠﺎﻧﺐ ﻧﻬ‪ Ｓ‬ﺳﻤﺠ‪％‬ﺘﺔ‬ ‫ﻟ‪，‬ﮑﻦ ﺟﻮ ﺷﺨﺺ ﺍﷲ ﺍﻭﺭ ﺍﺱ ﮐﺔ ﺭﺳﻮﻝ ﮐﺎﻧﺎﻡ ﻟ‪，‬ﺘﺎ ﻫﻮ ﺍﺱ ﮐﺎﻧﺎﻡ ﮐﺴﯽ ﺫﻟ‪，‬ﻞ ﺟﺎﻧﻮﺭ ﮐﺔ‬ ‫ﻧﺎﻡ ﭘﺮ ﺭﮐ‪％‬ﻨﺎ ‪Ｃ‬ﮔﺰﺟﺎﺋﺰ ﻧﻬ‪ Ｓ‬ﻫﻮﺳﮑﺘﺎ(ﺍﻭﺭ ﺍﭘﻨﺔ ﭘ‪，‬ﺮﻭﮐﺎﺭﻭﺃ ﮐﺔ ﻟﺌﺔ ‪Ｌ‬ﯽ ﺍﺱ ﻃﺮﺡ ﮐﯽ‬ ‫ﺯﺑﺎﻥ ﺟﺎﺋﺰ ﻗﺮﺍﺭ ﺩګﺘﺔ ﻫ‪Ｓ‬۔‬ ‫‪‬‬

‫ﺍﺱ ﺟﻤﺎﻋﺖ ﮐﯽ ﺳﺐ ﺳﺔ ﻣﻨﻔﺮﺩ ﺧﺎﺻ‪，‬ﺖ ګﻪ ‪ Ｂ‬ﮐﻪ ګﻪ ﺳ‪，‬ﺪ ﻗﻄﺐ ﮐﻮﮐﺎﻓﺮ‬

‫ﺍﻭﺭ ﺑﺪﻋﺘﯽ ﻗﺮﺍﺭ ﺩګﺘﺔ ﻫ‪ Ｓ‬ﺑﻠﮑﻪ ﺍﺱ ﺟﻤﺎﻋﺖ ﮐﺔ ﺑﺆﺓ ﻣﺪﺧﻠﯽ ﺟﺲ _ ﺍﭘﻨﺔ‬ ‫ﭘ‪，‬ﺮﻭﮐﺎﻭﺃ ﮐﻮ ﺳﺐ ﻭﺷﺘﻢ ﺳﮑ‪％‬ﺎﺋﯽ ﻭﻩ ﺗﻮ ﺍﻥ ﮐﺔ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ګﻬﺎﺃ ﺗﮏ ﮐﻬﺘﺎ ‪ Ｂ‬ﮐﻪ ﻭﻩ‬ ‫ﺍﺳ‪＋‬ﻡ ﮐﺔ ﻟﺌﺔ ګﻬﻮﺩ ﻭﻧﺼﺎﺭﯼٰ ﺳﺔ ﺯګﺎﺩﻩ ﻣﻀﺮ ﻫ‪ Ｓ‬ﭘﻮﺭﯼ ﺗﺎﺭګﺦ ﺍﺳ‪＋‬ﻡ ﻣ‪ Ｓ‬ﻫﻤ‪ Ｓ‬ﺍﺱ‬ ‫ﻃﺮﺡ ﮐﯽ ﺑ‪，‬ﻤﺎﺭ ﺫﻫﻨ‪，‬ﺖ ﮐﻬ‪ Ｓ‬ﻧﻬ‪ Ｓ‬ﻣﻠﺘﯽ ﺳﻮﺍﺋﺔ ﻣﺪﺧﻠﯽ ﮐﺔ ﺍﺳ‪＋‬ﻑ ﺗﺎﺝ ﺍﻟﺪګﻦ‬ ‫ﺍﻟﺴﺒﮑﯽ ﺍﻭﺭ ﺍﺱ ﮐﺔ ﺑﻌﺪ ﺯﺍ‪ Ｆ‬ﮐﻮﺛﺮﯼ ﺍﻭﺭ ﺍﺑﻮﻏﺪﻩ ﮐﺔ ګﻪ ﺍﺑﻦ ﺗ‪，‬ﻤ‪，‬ﻪ‪‬ﮐﺔ ﻣﺘﻌﻠﻖ ﺍﺱ‬ ‫ﻃﺮﺡ ﮐﯽ ﺯﺑﺎﻥ ﺩﺭﺍﺯﯼ ﮐﺮﺗﺔ ﺗ‪％‬ﺔ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻣ‪ Ｓ‬ﺳﺔ ﺍﺑﻦ ﺗ‪，‬ﻤ‪，‬ﻪ‪‬ﮐﻮ ګﻪ ﺍﻋﺰﺍﺯ‬ ‫ﺣﺎﺻﻞ ‪ Ｂ‬ﮐﻪ ﺍﻧﻬ‪ Ｓ‬ﺍﻥ ﺑﺪﻋﺘ‪，‬ﻮﺃ ﮐﺔ ﺳﺐ ﻭﺷﺘﻢ ﺍﻭﺭ ﺍګﺬﺍٶﺃ ﮐﺎ ﺍﺱ ﻗﺪﺭ ﺳﺎﻣﻨﺎ ﮐﺮﻧﺎ‬ ‫ﭘﺆﺍ۔‬ ‫‪‬‬

‫ګﻪ ﺍګﮏ ﻓﮑﺮﯼ ﻧﻈﻢ ‪ Ｂ‬ﺟﺲ ﻣ‪ Ｓ‬ﺟﻬﺎﺩ ﮐﺎ ﻋﻤﻞ ﺩﺧﻞ ﻧﻬ‪ Ｓ‬ﻧﻪ ﺗﻮﮐﺴﯽ‬

‫ﺑ‪，‬ﺮﻭ ﺣﻤﻠﺔ ﮐﺔ ﺩﻓﺎﻉ ﮐﯽ ﺧﺎﻃﺮ ﺍﻭﺭﻧﻪ ﻫﯽ ﺩﻋﻮﺕ ﺗﺒﻠ‪，‬ﻎ ﮐﺔ ﻟﺌﺔ ۔ﻫﻤﺎﺭﺓ ﺑ‪，‬ﺎﻥ ﮐﺮﺩﻩ ګﻪ‬ ‫ﻧﮑﺎﺕ ﺍﺱ ﺟﻤﺎﻋﺖ ﮐﺔ ﻧﻈﺮګﺎﺕ ﮐﺎ ﺍﺟﻤﺎﻟﯽ ﺧﺎﮐﻪ ‪ Ｂ‬ﻋ‪＋‬ﻭﻩ ﺍﺯګﺄ ګﻪ ﺍﭘﻨﺔ ﻣﻘﺼﺪ ﮐﻮ‬ ‫ﺣﺎﺻﻞ ﮐﺮ_ ﮐﯽ ﭘﻮﺭﯼ ﮐﻮﺷﺶ ﮐﺮﺗﺔ ﺍﻭﺭ ﺍﭘﻨﯽ ﺑﺪﻋﺎﺕ ﭘﺮﭘﺮﺩﺓ ﺇﺍﻟﺘﺔ ﺍﻭﺭ ﺍﻗﻮﺍﻝ‬ ‫ﺍﻭﺭﺍﺣﺎﺩګﺚ ﻣ‪ Ｓ‬ﻫ‪，‬ﺮ ﭘ‪，％‬ﺮ ﺳﺔ ﮐﺎﻡ ﻟ‪，‬ﺘﺔ ﺍﻭﺭ ﺍﻥ ﮐﯽ ﺑﺎﻃﻞ ﺗﺎﻭګ‪＋‬ﺕ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺟ‪，‬ﺴﺎ‬ ‫ﮐﻪ ﺁﮔﺔ ﻭﺿﺎﺣﺖ ﺁﺟﺎﺋﺔ ﮔﯽ ﺍﻥ ﺷﺎءﺍﷲ ﺍﻭﺭ ﺟ‪，‬ﺴﺎ ﮐﻪ ﻭﺍﺿﺢ ‪ Ｂ‬ﺍګﮏ ﮐﺎ ﮐﻮﺋﯽ ﺍګﮏ‬

‫‪32‬‬ ‫ﻣﺘﻌ‪，‬ﻦ ﻧﻈﺮګﻪ ﻧﻬ‪ Ｂ Ｓ‬ﺑﻠﮑﻪ ﺣﺴﺐ ﺿﺮﻭﺭﺕ ﺍﻥ ﮐﺔ ﻧﻈﺮګﺎﺕ ﺑﺪﻟﺘﺔ ﺭﻫﺘﺔ ﻫ‪ Ｓ‬ﺣﺎﮐﻢ‬ ‫ﮐﺔ ﻣﺴﺌﻠﺔ ﻣ‪ Ｓ‬ﻣﺮﺟﺌﻪ ﺑﻦ ﺟﺎﺗﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺍﺋﻤﻪ ﻣﺴﻠﻤ‪，‬ﻦ ﺍﻭﺭ ﺩﺍﻋ‪，‬ﺎﻥ ﺍﺳ‪＋‬ﻡ ﮐﺔ ﻣﺴﺌﻠﺔ‬ ‫ﻣ‪ Ｓ‬ﺧﻮﺍﺭﺝ ﺑﻦ ﺟﺎﺗﺔ ﻫ‪ Ｓ‬ﺍﭘﻨﺔ ﺑﻮﺩﺓ ﻣﺤﺮﻑ ﺩﻻﺋﻞ ﮐﺔ ﺫﺭګﻌﺔ ﺍﻥ ﮐﺎ ﺩﺭﺟﻪ ﮔ‪＂％‬ﺎﺗﺔ‬ ‫ﻫ‪ Ｓ‬ﺍﻭ ﺭﺍﻧﻬ‪ Ｓ‬ﮐﺎﻓﺮ ﻭﺑﺪﻋﺘﯽ ﻗﺮﺍﺭ ﺩﺓ ﮐﺮ ﺍﻥ ﻟﻮﮔﻮﺃ ﮐﯽ ﻣﺪﺩ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺟﻮ ﺍﷲ ﮐﺔ‬ ‫ﺩګﻦ ﺍﻭﺭ ﺍﺱ ﮐﺔ ﺍﺣﮑﺎﻡ ﻭﻗﻮﺍﻧ‪，‬ﻦ ﺳﺔ ﺩﻭﺭ ﻧﮑﻞ ﺟﺎﺋﺔ۔ﻫﻤﺎﺭﺓ ﻟﺌﺔ ﺍﷲ ﻫﯽ ﮐﺎ‪ Ｂ Ｑ‬ﺍﻭﺭ‬ ‫ﻭﻩ ﺑﻬﺘﺮګﻦ ﮐﺎﺭﺳﺎﺯ ‪ Ｂ‬۔ﺍﻭﺭ ﺍﭘﻨﺔ ﻫﯽ ﭘ‪，‬ﺮﻭﮐﺎﺭﻭﺃ ﮐﯽ ﺗﺮﺑ‪，‬ﺖ ﻣ‪ Ｓ‬ﺻﻮﻓ‪，‬ﺎءﺑﻦ ﺟﺎﺗﺔ ﻫ‪Ｓ‬‬ ‫ﺍﻧﻬ‪ Ｓ‬ﺧﻮﻓﺰﺩﻩ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﮐﻪ ﻭﻩ ﮐﺴﯽ ﺍﻭﺭ ﮐﯽ ﺑﺎﺕ ﺳﻨ‪ Ｓ‬ﺍﻭﺭ ﺍﻥ ﮐﺔ ﺳﻮﭼﻨﺔ ﺳﻤﺠ‪％‬ﻨﺔ‬ ‫ﮐﯽ ﺻ‪＋‬ﺣﺘ‪ Ｓ‬ﻣﺸﮑﻮﮎ ﺑﻨﺎﺩګﺘﺔ ﻫ‪ Ｓ‬ﺣﺘﯽ ﮐﻪ ﺑﺆﺓ ﻭﺍﺿﺢ ﺍﻭﺭ ﮐ‪％‬ﻠﺔ ﺍﻣﻮﺭ ﻣ‪Ｌ Ｓ‬ﯽ‬ ‫ﺍﻧﻬ‪ Ｓ‬ﺑﺎﻟﮑﻞ ﻣﻔﻠﻮﺝ ﮐﺮﺩګﺘﺔ ﻫ‪ Ｓ‬ﭼ‪＂％‬ﯽ ﻓﺼﻞ ﻣ‪ Ａ Ｓ‬ﺍﺱ ﮐﺔ ﻣﺘﻌﻠﻖ ﺗﻔﺼ‪，‬ﻠﯽ ﮔﻔﺘﮕﻮ‬ ‫ﮐﺮګﺄ ﮔﺔ ﺍﻥ ﺷﺎءﺍﷲ ۔ﺍﻭﺭ ﻻﺩګﻦ ﺳ‪，‬ﮑﻮﻟﺮ ﻃﺒﻘﺔ ﮐﯽ ﻃﺮﺡ ﺳ‪，‬ﺎﺳﺖ ﺍﻭﺭ ﺩګﻦ ﮐﻮ ﺍﻟﮓ‬ ‫ﺍﻟﮓ ﻗﺮﺍﺭ ﺩګﮑﺮ ﺍﻥ ﮐﺔ ‪ Ａ‬ﺧ‪，‬ﺎﻝ ﺑﻦ ﺟﺎﺗﺔ ﻫ‪ Ｓ‬۔ﺍﺱ ﺧﺒﻂ ﺍﻭﺭ ﺍﺧﺘ‪＋‬ﻁ ﺳﺔ ﺑﺆځ ﮐﺮ‬ ‫ﺳﻨﺖ ﺳﺔ ﺩﻭﺭﯼ ﺍﻭﺭ ﮐ‪，‬ﺎ ﻫﻮﺳﮑﺘﯽ ‪ Ｂ‬؟‬

‫ ﺍﻟﺒﺎﻧ‪，，‬ﻦ‬ ‫ﺍﺳﺔ ﺷ‪，‬ﺦ ﻣﺤﺪﺙ ﻧﺎﺻﺮ ﺍﻟﺪګﻦ ﺍﻟﺒﺎ‪‬ﮐﯽ ﻃﺮﻑ ﻣﻨﺴﻮﺏ ﮐﺮﻧﺎ ﻫﯽ ﻣﻨﺎﺳﺐ ‪ Ｂ‬ﺍﻥ‬ ‫ﮐﺔ ﺳﻮﺍ ﮐﻮﺋﯽ ﺍﻭﺭ ﺍګﺴﯽ ﺷﺨﺼ‪，‬ﺖ ﻧﻈﺮ ﻣ‪ Ｓ‬ﻧﻬ‪ Ｓ‬ﺟﻦ ﮐﯽ ﻃﺮﻑ ﺍﺳﺔ ﻣﻨﺴﻮﺏ ﮐ‪，‬ﺎ‬ ‫ﺟﺎﺋﺔ ۔ﻣﻘﺒﻞ ﺍﻟﻮﺍﺩﻋﯽ ﺍﻥ ﮐﺔ ﺗ‪＋‬ﻣﺬﻩ ﻣ‪ Ｓ‬ﺳﺔ ‪ Ｂ‬ﺍﺳﺔ ﭘﻬﻠﯽ ﺟﻤﺎﻋﺖ ﮐﯽ ﻃﺮﻑ‬ ‫ﻣﻨﺴﻮﺏ ﮐ‪，‬ﺎ ﮔ‪，‬ﺎ ‪ Ｂ‬ﮐﭽ‪ ＃‬ﺍﻭﺭ ﺟﻤﺎﻋﺘ‪Ｌ Ｓ‬ﯽ ﻫ‪ Ｓ‬ﺟﻮ ﺍﻟﺒﺎ ﮐﯽ ﻃﺮﻑ ﻣﻨﺴﻮﺏ ﻫﻮﺗﯽ‬ ‫ﻫ‪ Ｓ‬ﺍﻭﺭ ﺧﻮﺩ ﮐﻮ ﺳﻠﻔﯽ ﮐﻬ‪＋‬ﺗﯽ ﻫ‪ Ｓ‬ﺧﻮﺍﻩ ګﻪ ﺳﻠﻔ‪，‬ﺖ ﺷﺮﻋﯽ ﻫﻮ ګﺎ ﺑﺪﻋﯽ‬ ‫ﺟ‪％‬ﻮ！ﯽ۔ﺍﺱ ﻃﺮګﻘﺔ ﮐﺔ ﭘ‪，‬ﺮﻭﮐﺎﺭﻭﺃ ﮐﺔ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ګﻪ ﮐﻬﻨﺎﺩﺭﺳﺖ ﻫﻮﮔﺎ ﮐﻪ ګﻪ ﺍﺱ‬ ‫ﺷﺒﻬﺔ ﻣ‪ Ｓ‬ﻣﺒﺘ‪ ＋‬ﻫ‪ Ｓ‬ﺟﺲ ﻣ‪ Ｓ‬ﮐﺒ‪％‬ﯽ ﻣﺮﺟﺌﻪ ﻣﺒﺘ‪ ＋‬ﺭ‪ Ｂ‬ﮐﻪ ﭘﺨﺘﻪ ﺍﺭﺍﺩﻩ ﺍﻭﺭ ﻗﺪﺭﺕ‬ ‫ﺗﺎﻣﻪ ﻭﺟﻮﺩ ﻣ‪ Ｓ‬ﺁﺋﺔ ﺟ‪，‬ﺴﺎ ﮐﻪ ﺍﺑﻦ ﺗ‪，‬ﻤ‪，‬ﻪ‪ _‬ﺍﻥ ﮐﯽ ﺗﻌﺮګﻒ ﮐﯽ ﺍﺱ ﻃﺮﺡ ﺗﻌﺒ‪，‬ﺮ ﮐﯽ‬ ‫‪Ｂ‬۔‬

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‫ﺍﺱ ﺟﻤﺎﻋﺖ ﮐﺔ ﻣﺮﮐﺰﯼ ﻧﻈﺮګﺎﺕ‬ ‫‪‬‬

‫ﺍﺱ ﺟﻤﺎﻋﺖ ﮐﺔ ﭘ‪，‬ﺮﻭﮐﺎﺭﭘﻬﻠﯽ ﺟﻤﺎﻋﺖ ﮐﯽ ﻃﺮﺡ ﺍﺱ ﺑﺎﺕ ﺳﺔ ﻣﺘﻔﻖ ﻫ‪ Ｓ‬ﮐﻪ‬

‫ﻋﻤﻞ ﺍګﻤﺎﻥ ﺳﺔ ﺍﻟﮓ ‪ Ｂ‬ﺟ‪，‬ﺴﺎ ﺍﻟﺒﺎ _ ﺍﭘﻨﺔ ﺑﻬﺖ ﺳﺔ ﻟ‪，‬ﮑﭽﺮﺯ ﻣ‪ Ｓ‬ﺍﺱ ﺑﺎﺕ ﮐﯽ‬ ‫ﺻﺮﺍﺣﺖ ﮐﯽ ‪ Ｂ‬ﺍﻥ ﺍﺣﻨﺎﻑ ﮐﯽ ﻣﺎﻧﻨﺪ ﺟﻨﻬ‪ Ｓ‬ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆ ﺍﺱ ﺑﻨﺎءﭘﺮ ”ﻣﺮﺟﺌﻪ‬ ‫ﺍﻟﻔﻘﻬﺎء“ﻗﺮﺍﺭ ﺩګﺘﺔ ﻫ‪ Ｓ‬ﺍﻟﺒﺘﻪ ﺍﺣﻨﺎﻑ _ ﺷﺮګﻌﺖ ﮐﻮ ﺣﺎﮐﻢ ﻣﺎﻧﻨﺔ ﺍﻭﺭ ﺍﷲ ﺗﻌﺎﻟﯽٰ ﮐﺔ‬ ‫ﺍﺣﮑﺎﻡ ﮐﻮ ﺭﺗﺒﻪ ﺍﻋﻤﺎﻝ ﺳﺔ ﮔﺮﺍﺩګﻨﺔ ﮐﺔ ﻣﻌﺘﺒﺮ ﻫﻮ_ ﮐﺔ ﻣﺴﺎﺋﻞ ﻣ‪ Ｓ‬ﺍﻥ ﻟﻮﮔﻮﺃ ﮐﺎ‬ ‫ﻣﺬﻫﺐ ﺍﺧﺘ‪，‬ﺎﺭ ﻧﻬ‪ Ｓ‬ﮐ‪，‬ﺎ ﺍﻭﺭﮐﻬﺎ ﮐﻪ ﻣﺴﻠﻤﺎﻥ ﺍﺳ‪＋‬ﻡ ﺳﺔ ﺍﺳﯽ ﻭﻗﺖ ﺧﺎﺭﺝ ﻫﻮﺗﺎ ‪Ｂ‬‬ ‫ﺟﺐ ﮐﻔﺮ ﮐﯽ ﺻﺮﺍﺣﺖ ﮐﺮﺩﺓ ﺍﻭﺭ ﮐﻔﺮ ﮐﯽ ﺩﻟ‪，‬ﻞ ﺻﺮﻑ ﮐﻔﺮ ﻫﯽ ﻫﻮﺳﮑﺘﺎ‪ Ｂ‬۔‬ ‫‪‬‬

‫ﻭﺍﻟﯽ ګﻌﻨﯽ ﺣﺎﮐﻢ ﮐﯽ ﺍﺗﺒﺎﻉ ﮐﺔ ﻣﻮﺿﻮﻉ ﻣ‪ Ｓ‬ﺍﺱ ﺟﻤﺎﻋﺖ ﮐﺔ ﭘ‪，‬ﺮﻭﮐﺎﺭ ﺍﻟﺒﺎ‬

‫ﺳﺔ ﻣﺘﻔﻖ ﻫ‪ Ｓ‬ﮐﻪ ﻗﻮﻝ ﻭﻓﻌﻞ ﻣ‪ Ｓ‬ﮐﺴﯽ ‪Ｌ‬ﯽ ﻃﺮﺡ ﺍﺱ ﮐﺔ ﺧ‪＋‬ﻑ ﺧﺮﻭﺝ ﺟﺎﺋﺰ ﻧﻬ‪Ｓ‬‬ ‫‪ Ｂ‬ﺍﻟﺒﺘﻪ ګﻪ ﭘﻬﻠﯽ ﺟﻤﺎﻋﺖ ﺳﺔ ﺍﺱ ﺍﻋﺘﺒﺎﺭ ﺳﺔ ﻣﻤﺘﺎﺯ ﻫ‪ Ｓ‬ﮐﻪ ﺣﺎﮐﻢ ﮐﻮ ﺧ‪，‬ﺮﺧﻮﺍﻫﯽ‬ ‫ﺍﻭﺭ ﺍﺻ‪＋‬ﺡ ﺍﻭﺭ ﺳﻨﺖ ﺳﺔ ﻣﻮﺍﻓﻘﺖ ﮐﯽ ﻧﺼ‪，‬ﺤﺖ ﮐﺮﺗﺔ ﺭﻫ‪ Ｓ‬۔‬ ‫‪‬‬

‫ﭘﻬﻠﯽ ﺟﻤﺎﻋﺖ ﺳﺔ ګﻪ ﺟﻤﺎﻋﺖ ﺍﺱ ﺍﻣﺮ ﻣ‪ Ｓ‬ﻣﺨﺘﻠﻒ ‪ Ｂ‬ﮐﻪ ګﻪ ﻋﻠﻤﺎءﺍﻭﺭ‬

‫ﺩﺍﻋ‪，‬ﺎﻥ ﺍﺳ‪＋‬ﻡ ﮐﺔ ﺧ‪＋‬ﻑ ﻣﺤﺎﺫ ﻧﻬ‪ Ｓ‬ﮐ‪％‬ﻮﻟﺘﺔ ﺑﻠﮑﻪ ﺍﺧﺘ‪＋‬ﻑ ﻭﺗﻨﻘ‪，‬ﺪ ﮐﺔ ﻭﻩ ﺍﺻﻮﻝ‬ ‫ﺍﺧﺘ‪，‬ﺎﺭ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺟﻮ ﻣﻘﺒﻮﻝ ﻫ‪ Ｓ‬۔‬ ‫‪‬‬

‫ﺳ‪，‬ﺎﺳﯽ ﺍﻭﺭ ﭘﺎﺭﻟ‪，‬ﻤﺎ ﻋﻤﻠﯽ ﺍﻧﺘﺨﺎ‪ Ｋ‬ﺯﻧﺪﮔﯽ ﺍﻭﺭ ﺟﻤﻬﻮﺭګﺖ ﮐﯽ ﺩﻋﻮﺕ ﮐﻮ‬

‫ﺟﺎﺋﺰ ﻭﺩﺭﺳﺖ ﻗﺮﺍﺭ ﺩګﺘﯽ ‪ Ｂ‬۔‬ ‫‪‬‬

‫ﺍﺟﺘﻬﺎﺩ ﻭﺗﻘﻠ‪，‬ﺪ ﮐﺔ ﻣﺴﺌﻠﺔ ﻣ‪ Ｓ‬ګﻪ ﺟﻤﺎﻋﺖ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆ ﺳﺔ ﻣﺘﻔﻖ‬

‫ﻫ‪Ｓ‬۔‬ ‫‪‬‬

‫ﻣﺴﺌﻠﻪ ﺣﺎﮐﻤ‪，‬ﺖ ﺳﺔ ﻣﺘﻌﻠﻖ ﺳ‪，‬ﺪ ﻗﻄﺐ‪‬ﮐﯽ ﻓﮑﺮﺍﻭﺭ ﺻﻔﺎﺕ ﻣ‪ Ｓ‬ﺗﺎﻭګﻞ‬

‫ﺳﺔ ﻣﺘﻌﻠﻖ ﺑﻌﺾ ﺍﻣﻮﺭ ﻣ‪ Ｓ‬ﺍﺧﺘ‪＋‬ﻑ ﺭﮐ‪％‬ﺘﯽ ‪ Ｂ‬ﺍﻟﺒﺘﻪ ﺳ‪，‬ﺪ ﻗﻄﺐ‪‬ﮐﯽ ﺍﺱ ﻃﺮﺡ‬ ‫ﻣﺬﻣﺖ ﻧﻬ‪ Ｓ‬ﮐﺮﺗﯽ ﺟﺲ ﻃﺮﺡ ﻣﺪﺧﻠﯽ ﺍﻭﺭ ﺍﺱ ﮐﺔ ﭘ‪，‬ﺮﻭﮐﺎﺭ ﮐﺮﺗﺔ ﻫ‪Ｓ‬۔‬

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‫ﻧﻈﺮګﺎﺗﯽ ﻃﻮﺭ ﭘﺮ ﺟﻬﺎﺩ ﮐﻮ ﺗﺴﻠ‪，‬ﻢ ﮐﺮﺗﯽ ﻫ‪ Ｓ‬ﺍﻟﺒﺘﻪ ﻋﻤﻠﯽ ﺟﻬﺎﺩ ﮐﺔ ﺍﻋﺘﺒﺎﺭﺳﺔ‬

‫ګﻪ ﭘﻬﻠﯽ ﺟﻤﺎﻋﺖ ﺳﺔ ﻗﺮګﺐ ﺗﺮ ﻣﻌﻠﻮﻡ ﻫﻮﺗﯽ ‪Ｂ‬۔‬

‫ ﺍ ﮐ‪，‬ﺈﻣﮏ ﺳﻠﻔﯽ‬ ‫)ﻣ‪ _ Ｓ‬ﺍﻧ＂ﺮﻧ‪ ¦，‬ﮐﯽ ﺍګﮏ ﻭګﺐ ﺳﺎﺋ¦ ﭘﺮ ﺍګﮏ ﺷﺨﺺ ﮐﻮ ﺩګﮑ‪％‬ﺎ ﺟﻮ ﺍﺱ‬ ‫ﺟﻤﺎﻋﺖ ﮐﯽ ﻃﺮﻑ ﻣﻨﺴﻮﺏ ﺍﻓﺮﺍﺩ ﮐﯽ ﺩﻋﻮﺕ ﮐﻮ ﻋﻠﻤﯽ ﺳﻠﻔ‪，‬ﺖ ﺳﺔ ﺗﻌﺒ‪，‬ﺮ ﮐﺮﺭ＠ ﺗ‪％‬ﺎ‬ ‫ﻣ‪，‬ﺃﺎﺱ ﺳﺎﺋ¦ ﮐﻮ ﺩﻭﺑﺎﺭﻩ ﻣ‪＋‬ﺣﻈﻪ ﻧﻬ‪，‬ﺃﮑﺮﺳﮑﺎ ﻣﮕﺮ ﺟﻮ ﺍﺳﺔ ﺗ‪＋‬ﺵ ﮐﺮﻧﺎ ﭼﺎ‪ Ｂ‬ﻭﻩ‬ ‫ﺍﺳﺔ ﺑﻄﻮﺭ ﺣﻮﺍﻟﻪ ﺗ‪＋‬ﺵ ﻧﻪ ﮐﺮﺓ (ګﻪ ﺟﻤﺎﻋﺖ ﻣﺴﺌﻠﻪ ﺍګﻤﺎﻥ ﻣ‪ Ｓ‬ﺳﺎﺑﻘﻪ ﺩﻭﻧﻮﺃ‬ ‫ﺟﻤﺎﻋﺘﻮﺃ ﺳﺔ ﻣﻨﻔﺮﺩ ‪ Ｂ‬ﺍﺏ ﺟﺘﻨﯽ ﺟﻤﺎﻋﺘﻮﺃ ﮐﺎ ﺗﺬﮐﺮﻩ ﻫﻮﮔﺎﺍﻥ ﮐﺔ ﻧﺰﺩګﮏ ﺍګﻤﺎﻥ ﻗﻮﻝ‬ ‫ﻭﻋﻤﻞ ﮐﺎﻧﺎﻡ ‪ Ｂ‬ﺟﻮ ﮔ‪＂％‬ﺘﺎ ‪Ｌ‬ﯽ ‪ Ｂ‬ﺍﻧﻬ‪ Ｓ‬ﺍﮐ‪，‬ﺈﻣﮏ ﺳﻠﻔﯽ ﺍﺱ ﻟﺌﺔ ﮐﻬﺎ ﺟﺎﺗﺎ ‪ Ｂ‬ﮐﻪ ګﻪ‬ ‫ﺩګﮕﺮ ﮐﯽ ﻃﺮﺡ ﺻﺮﻑ ﻧﻈﺮګﺎﺕ ﻧﻬ‪ Ｓ‬ﺭﮐ‪％‬ﺘﺔ ﺑﻠﮑﻪ ﻋﻤﻞ ‪Ｌ‬ﯽ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬۔ﺍﻥ ﻣ‪Ｓ‬‬ ‫ﻋﺒﺪﺍﻟﺮﺣﻤﺎﻥ ﻋﺒﺪﺍﻟﺨﺎﻟﻖ ‪،‬ﻋﺒﺪﺍﻟﺮﺯﺍﻕ ﺍﻟﺸﺎﺩګﺠﯽ ﺍﻭﺭ ﺣﺎﻣﺪ ﺍﻟﻌﻠﯽ ﻭﻏ‪，‬ﺮﻩ ﺷﺎﻣﻞ‬ ‫ﻫ‪Ｓ‬۔ﻣﺼﺮ ﻣ‪ Ｓ‬ﻣﻮﺟﻮﺩ ﺟﻤﻌ‪ ＆，‬ﺍﻧﺼﺎﺭ ﺍﻟﺴﻨ＆ ‪Ｌ‬ﯽ ﻋﺎﻡ ﻃﻮﺭ ﭘﺮ ﺍﻥ ﮐﯽ ﻃﺮﻑ ﻣﻨﺴﻮ ﺏ‬ ‫ﮐﯽ ﺟﺎﺗﯽ ‪Ｂ‬۔‬

‫ﺍﺱ ﺟﻤﺎﻋﺖ ﮐﺔ ﻣﺮﮐﺰﯼ ﻧﻈﺮګﺎﺕ‬ ‫ګﻪ ﻧﻈﻢ ﻭﺿﺒﻂ ﺍﻭﺭ ﺍﻓﮑﺎﺭ ﻭﺁﺭﺍءﮐﯽ ﺗﺤﺪګﺪ ﻭﺗﻌ‪，，‬ﻦ ﻣ‪ Ｓ‬ﺳﺎﺑﻘﻪ ﺩﻭﻧﻮﺃ ﺟﻤﺎﻋﺘﻮﺃ ﺳﺔ‬ ‫ﺁﮔﺔ ﻫ‪ Ｓ‬ﺍګﺴﺔ ﻫﯽ ﻣﻮﺟﻮﺩﻩ ﺳ‪，‬ﺎﺳﺖ ﺍﻭ ﺭ ﺍﺱ ﮐﺔ ﻧﻘﻮﺵ ﺳﺔ ‪Ｌ‬ﯽ ګﻪ ﺍﻥ ﮐﯽ ﺑﻨﺴﺒﺖ‬ ‫ﺯګﺎﺩﻩ ﻭﺍﻗﻒ ﻫ‪ Ｓ‬۔‬ ‫‪‬‬

‫ﺍﺱ ﺍﻣﺮ ګﻌﻨﯽ ”ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﺣﮑﻢ ﮐﺔ ﺑﺠﺎﺋﺔ ﻣﺘﺒﺎﺩﻝ ﺍﻭﺭ ﻭﺿﻌﯽ ﻗﻮﺍﻧ‪，‬ﻦ‬

‫ﮐﺔ ﺫﺭګﻌﺔ ﺣﮑﻮﻣﺖ ﮐﺮ_ ﻭﺍﻻ “ﻣ‪ Ｓ‬ﺍﻥ ﮐﺎ ﻧﻈﺮګﻪ ‪Ｌ‬ﯽ ﻭﻫﯽ ‪ Ｂ‬ﺟﻮ ﺳﺎﺑﻘﻪ ﺩﻭﺟﻤﺎﻋﺘﻮﺃ‬ ‫ﮐﺎ ‪ Ｂ‬ګﻌﻨﯽ ګﻪ ﻣﻌﺼ‪，‬ﺖ ‪ Ｂ‬ﺍﻟﺒﺘﻪ ﺍﺳﺔ ﻭﻋﻆ ﻭﻧﺼ‪，‬ﺤﺖ ﺍﻭﺭ ﺯﺟﺮ ﻭﺗﻮﺑ‪，‬ﺦ ﮐﺮﻧﺎ ﻭﺍﺟﺐ‬ ‫‪ Ｂ‬ﺗﺎﮐﻪ ﺍﭘﻨﯽ ﺍﺻ‪＋‬ﺡ ﮐﺮﺳﮑﺔ ﺍﻥ ﻣ‪ Ｓ‬ﺳﺔ ﺑﻌﺾ ﺍﺱ ﺍﻣﺮ ﮐﻮ ﮐﻔﺮﺍﮐﺒﺮ ﻗﺮﺍﺭ ﺩګﺘﺔ ﻫ‪Ｓ‬‬

‫‪35‬‬ ‫ﺟﻮ ﺩګﻦ ﺳﺔ ﺧﺎﺭﺝ ﮐﺮﺩﺓ ﻟ‪，‬ﮑﻦ ﺍﺱ ﺩﻭﺭ ﮐﯽ ﻧﺌﯽ ﺻﻮﺭﺗﺤﺎﻝ ﻣ‪ Ｓ‬ﻋﻤﻠﯽ ﺍﻗﺪﺍﻡ ﺳﺔ‬ ‫ﮔﺮګﺰ ﮐﺮﺗﺔ ﻫ‪Ｓ‬۔‬ ‫‪‬‬

‫ﻣﻮﺟﻮﺩﻩ ﻋﻤﻠﯽ ﺳ‪，‬ﺎﺳﺖ ﻣ‪ Ｓ‬ﺷﺮﮐﺖ ﮐﻮﻣﺼﺎ‪ Ｏ‬ﻣﺮﺳﻠﻪ ﮐﯽ ﻗﺒ‪，‬ﻞ ﺳﺔ ﻗﺮﺍﺭ‬

‫ﺩګﺘﺔ ﻫ‪ Ｓ‬ﺗﺎﮐﻪ ﻟﻮﮔﻮﺃ ﮐﺔ ﻟﺌﺔ ‪＋Ｌ‬ﺋ‪，‬ﺎﺃ ﺣﺎﺻﻞ ﮐﯽ ﺟﺎﺋ‪ Ｓ‬ﺍﻭﺭ ﺍﻥ ﺳﺔ ﻧﻘﺼﺎﻧﺎﺕ ﮐﻮ‬ ‫ﺩﻭﺭ ﮐ‪，‬ﺎ ﺟﺎﺋﺔ ۔‬ ‫‪‬‬

‫ﺍﺟﺘﻬﺎﺩ ﺍﻭﺭ ﺗﻘﻠ‪，‬ﺪ ﮐﺔ ﻣﺘﻌﻠﻖ ﺍ‪ Ｈ‬ﺍﻟﺴﻨﻪ ﮐﯽ ﺭﺍﺋﺔ ﺳﺔ ﻣﺘﻔﻖ ﻫ‪ Ｓ‬ﮐﻪ ﺟﻮ‬

‫ﺍﺩﺍﻭﺍﺕ ﺍﺟﺘﻬﺎﺩ ﺳﺔ ﭘﻮﺭﯼ ﻃﺮﺡ ﻭﺍﻗﻒ ﻧﻪ ﻫﻮ ﺍﺱ ﮐﺔ ﻟﺌﺔ ﺩګﻦ ﻣ‪ Ｓ‬ﻓﺘﻮﯼ ﺩګﻨﺎ‬ ‫ﺟﺎﺋﺰﻧﻬ‪ Ｂ Ｓ‬ﻣﮕﺮ ﺍﭘﻨﺔ ﻣﺨﺎﻟﻔ‪，‬ﻦ ﮐﺔ ﻓﺘﺎﻭﯼ ﻭﺍﻗﻮﺍﻝ ﮐﻮ ﺭﺩّ ﮐﺮﺩګﺘﺔ ﻫ‪ Ｓ‬۔‬ ‫‪‬‬

‫ﺳ‪，‬ﺪ ﻗﻄﺐ‪‬ﺍﻭﺭﺍﻥ ﮐﺘﺐ ﮐﺎ ﺍﺣﺘﺮﺍﻡ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺍﻟﺒﺘﻪ ﺍﺳﻤﺎءﻭﺻﻔﺎﺕ ﻣ‪ Ｓ‬ﺩﻭﺭ‬

‫ﺣﺎﺿﺮ ﮐﻮ ﺩﻭﺭﺟﺎ‪，Ｉ‬ﺖ ﻗﺮﺍﺭ ﺩګﻨﺔ ﮐﺔ ﻣﺴﺎﺋﻞ ﻣ‪ Ｓ‬ﺍﻥ ﻣﺨﺎﻟﻔﺖ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬۔‬ ‫‪‬‬

‫ﮐﻬﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ﺟﻬﺎﺩ ﺭﻭﺯ ﻗ‪，‬ﺎﻣﺖ ﺗﮏ ﺟﺎﺭﯼ ﺭ‪ Ｂ‬ﮔﺎ ﻣﮕﺮ ګﻪ ﻏﻮﺭ ﻭﻓﮑﺮ ﺍﻭﺭ‬

‫ﻧﻈﺮګﻪ ﮐﺔ ﺩﺍﺋﺮﺓ ﺳﺔ ﺧﺎﺭﺝ ﻧﻬ‪ Ｂ Ｓ‬۔‬

‫ ﺳﻨﯽ ﺳﻠﻔ‪，‬ﻪ ﮐﺔ ﻣﺸﺎﺋﺦ‬ ‫ﻣﺜ‪ ً＋‬ﻓﻀ‪，‬ﻠ＆ ﺍﻟﺸ‪，‬ﺦ ﺍﻟﺠﻠ‪，‬ﻞ ﻋﺒﺪﺍﻟﻌﺰګﺰ ﺑﻦ ﺑﺎﺯ ﺍﻭﺭ ﺍﻟﺸ‪，‬ﺦ ﺍﻟﻤﺤﺪﺙ ﺻﺎ‪ Ｏ‬ﺍﻟﻌﺜ‪，‬ﻤ‪，‬ﻦ ﺍﻭﺭ‬ ‫ﺍﻥ ﺟ‪，‬ﺴﺔ ﺩګﮕﺮ ﻣﺸﺎﺋﺦ ۔‬

‫ﺍﺱ ﭼﻮﺗ‪％‬ﯽ ﺟﻤﺎﻋﺖ ﮐﺔ ﻣﺮﮐﺰﯼ ﻧﻈﺮګﺎﺕ‬ ‫‪‬‬

‫ګﻪ ﺟﻤﺎﻋﺖ ﺗﻮﺣ‪，‬ﺪ ﮐﺔ ﻓﻬﻢ ﺩﻗ‪，‬ﻖ ﺍﻭﺭ ﺳﻠﻒ ﺻﺎﻟﺤ‪，‬ﻦ ﮐﯽ ﺣﺴﻦ ﺍﺗﺒﺎﻉ ﮐﺔ‬

‫ﺳﺎﺗ‪ ＃‬ﻣﻤﺘﺎﺯ ‪Ｂ‬۔‬ ‫‪‬‬

‫ﻣﮕﺮ ګﻪ ﻣﻮﺟﻮﺩﻩ ﺣﺎﻻﺕ ﺍﻭﺭﺍﻥ ﮐﯽ ﻭﺟﻮ＠ﺕ ﺳﺔ ﻣﮑﻤﻞ ﻃﻮﺭ ﭘﺮ ﻭﺍﻗﻒ ﻧﻬ‪Ｂ Ｓ‬‬

‫ﺣﺘﯽ ﮐﻪ ﺑﻌﺾ ﺑﺰﺭﮒ ﻫﺴﺘ‪，‬ﺎﺃ ﺍﻥ ﮐﺔ ﻣﺘﻌﻠﻖ ﺍﺱ ﻃﺮﺡ ﮐﺔ ﮐﻠﻤﺎﺕ ﺍﺩﺍﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺟﻮ‬ ‫ﻭ‪ Ａ‬ﻣ‪ Ｓ‬ﺇﺍﻝ ﺩګﺄ ﺍﻭﺭ ﺍﻧﻬ‪ Ｓ‬ﮐﻮﺋﯽ ﺍګﺴﺎ ﺑ‪，‬ﻤﺎﺭ ﺫﻫﻦ ﻫﯽ ﺍﺳﺘﻌﻤﺎﻝ ﮐﺮﺳﮑﺘﺎ ‪ Ｂ‬ﺟﻮ ﺍﭘﻨﯽ‬ ‫ﺑﺪﻋﺖ ﮐﻮ ﺭﻭﺍﺝ ﺩګﻨﺎ ﭼﺎﻫﺘﺎ ﻫﻮ ﺟﺒﮑﻪ ګﻪ ﻫﺴﺘ‪，‬ﺎﺃ ﺑﺪﻋﺖ ﺳﺔ ﺑ‪，‬ﺰﺍﺭ ﻫ‪Ｓ‬۔‬

‫‪36‬‬ ‫‪‬‬

‫ګﻪ ﺍﭘﻨﺔ ﺍﻗﻮﺍﻝ ﻣ‪ Ｓ‬ﺍﺱ ﺑﺎﺕ ﮐﯽ ﺻﺮﺍﺣﺖ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﮐﻪ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ‬

‫ﺣﮑﻢ ﮐﺔ ﺑﻐ‪，‬ﺮ ﺣﮑﻢ ﺩګﻨﺎ ګﺎ ﻗﺎﻧﻮﻥ ﺑﻨﺎﻧﺎ ګﺎ ﺍﺧﺘ‪，‬ﺎﺭ ﮐﺮﻧﺎ ﮐﻔﺮ ‪ Ｂ‬ﻣﻠﺖ ﺳﺔ ﺧﺮﻭﺝ ‪Ｂ‬‬ ‫ﺍﻭﺭ ﺍﭘﻨﺔ ﻓﺘﺎﻭﯼ ﻣ‪ Ｓ‬ﺳﻠﻒ ﺻﺎﻟﺤ‪，‬ﻦ ﮐﺔ ﻧﺎﻓﺮﻣﺎﻥ ﺣﮑﺎﻡ ﺟﻮ ﻏ‪，‬ﺮ ﺍﷲ ﮐﺔ ﻗﺎﻧﻮﻥ ﮐﻮﻧﻬ‪Ｓ‬‬ ‫ﻣﺎﻧﺘﺔ ﺗ‪％‬ﺔ ﮐﺔ ﻣﺘﻌﻠﻖ ﺑﻌﺾ ﻣﺨﺼﻮﺹ ﺍﻗﻮﺍﻝ ﻧﻘﻞ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ګﻪ ﺍﺱ ﻭﻗﺖ ﮐﯽ ﺑﺎﺕ ‪Ｂ‬‬ ‫ﺟﺐ ﮐﭽ‪ ＃‬ﻧﻮﺟﻮﺍﻧﻮﺃ _ ﺍﻥ ﺳﺔ ﺧﻠ‪，‬ﺞ ﮐﯽ ﺑﻌﺾ ﺣﮑﻮﻣﺘﻮﺃ ﮐﺔ ﺣﻖ ﻣ‪ Ｓ‬ﻓﺘﻮﯼ ﻃﻠﺐ‬ ‫ﮐ‪，‬ﺎ ﺟﻮ ﺍﺏ ﺗﮏ ﺷﺮګﻌﺖ ﮐﺔ ﻣﻄﺎﺑﻖ ﺣﮑﻮﻣﺖ ﮐﯽ ﺩﻋﻮګﺪﺍﺭ ﻫ‪ Ｓ‬ﺍﮔﺮﭼﻪ ﺍﻥ ﮐﯽ‬ ‫ﻗﺎﻧﻮ ﺧ‪＋‬ﻑ ﻭﺭﺯګﺎﺃ ﺑﻬﺖ ﺑﺆ‪＄‬ﯽ ﻫﻮﺋﯽ ﻫ‪) Ｓ‬ﺍﻥ ﻣﻤﺎﻟﮏ ﮐﺔ ﻋ‪＋‬ﻭﻩ ﮐﺴﯽ ﺍﻭﺭ ﻣﻠﮏ‬ ‫ﮐﺔ ﺑﺎﺷﻨﺪﺓ ﺍﺱ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﺧﺎﻣﻮﺵ ﺭﻫﺘﺔ ﻫ‪ Ｓ‬ﺍﻟﺒﺘﻪ ﺍ‪ Ｈ‬ﻣﮑﻪ ﺍﺱ ﺳﺔ ﭘﻮﺭﯼ ﻃﺮﺡ‬ ‫ﻭﺍﻗﻒ ﻫ‪( Ｓ‬۔‬ ‫‪‬‬

‫ﺍﺟﺘﻬﺎﺩ ﻭﺗﻘﻠ‪，‬ﺪﮐﯽ ﺗﻌﺮګﻔﺎﺕ ﻣ‪ Ｓ‬ﺍ‪ Ｈ‬ﺍﻟﺴﻨﻪ ﮐﺔ ﺗﺎﺑﻊ ﻫ‪ Ｓ‬۔‬

‫‪‬‬

‫ﺍﻥ ﻣ‪ Ｓ‬ﺳﺔ ﺑﻌﺾ ﺳﺔ ﺍﺱ ﻗﺴﻢ ﮐﺔ ﺍﻗﻮﺍﻝ ﻣﻠﺘﺔ ﻫ‪ Ｓ‬ﺟﻦ ﺳﺔ ﺳ‪，‬ﺪ‬

‫ﻗﻄﺐ‪‬ﮐﯽ ﻣﺨﺎﻟﻔﺖ ﻫﻮﺗﯽ ‪ Ｂ‬ﺍﻭﺭ ﺍﻥ ﮐﯽ ﺷﺎﻥ ﮔ‪＂％‬ﺘﯽ ‪ Ｂ‬ﻟ‪，‬ﮑﻦ ﺣﻘ‪，‬ﻘﺖ ﭘﺴﻨﺪ ﺍﺱ‬ ‫ﻗﺴﻢ ﮐﺔ ﺍﻗﻮﺍﻝ ﮐﺔ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﺑﺨﻮ‪ Ｋ‬ﺟﺎﻧﺘﺎ ‪ Ｂ‬ﮐﻪ ګﻪ ﺳ‪，‬ﺪ ﻗﻄﺐ‪‬ﮐﯽ ﺑﻌﺾ‬ ‫ﻟﻐﺰﺷﻮﺃ ﮐﯽ ﻭﺟﻪ ﺳﺔ ﻫ‪ Ｓ‬ګﺎ ﺍﺱ ﻃﺮﺡ ﮐﺔ ﺍﻗﻮﺍﻝ ﺍﻥ ﺳﺔ ﺍﺱ ﻭﻗﺖ ﺻﺎﺩﺭ ﻫﻮﺋﺔ ﺟﺐ‬ ‫ﺍګﮏ ﺧﺎﺹ ！ﻮﻟﺔ _ ﺳ‪，‬ﺪ ﻗﻄﺐ ﮐﺔ ﺑﻌﺾ ﺍﻗﻮﺍﻝ ﺍﻥ ﮐﺔ ﺳﺎﻣﻨﺔ ﺗﻮﺅ ﻣﺮﻭﺅ ﮐﺮ ﺭﮐ‪％‬ﺔ‬ ‫ﺍﻭﺭﺍﻥ ﮐﺔ ﻣﺘﻌﻠﻖ ﺳﻮﺍﻝ ﮐ‪，‬ﺎ ﺗﻮ ﺍﻥ ﺍﻗﻮﺍﻝ ﮐﺔ ﺗﻌﺎﻗﺐ ﻣ‪ Ｓ‬ګﻪ ﺍﻗﻮﺍﻝ ﺻﺎﺩﺭ ﻫﻮﺋﺔ ﺟ‪，‬ﺴﺔ‬ ‫ﺷ‪，‬ﺦ ﺑﻦ ﺑﺎﺯ‪‬ﮐﺔ ﺳﺎﺗ‪ ＃‬ﺍګﺴﺎ ﮐ‪，‬ﺎﮔ‪，‬ﺎ ﺍﻭﺭ ﭘ‪％‬ﺮ ګﻪ ﺑﺎﺕ ﭘﻮﺭﺓ ﻋﺎ‪ Ｐ‬ﻣ‪ Ｓ‬ﭘ‪＋，％‬ﺩﯼ ﮔﺌﯽ‬ ‫ﮐﻪ ﺷ‪，‬ﺦ ﺑﻦ ﺑﺎﺯ ﺳ‪，‬ﺪ ﻗﻄﺐ‪ ‬ﮐﻮ ﺑﺪﻋﺘﯽ ﻗﺮﺍﺭ ﺩګﺘﺔ ﻫ‪ Ｓ‬ﺣﺎﻻﻧﮑﻪ ګﻪ ﺩ‪＄‬ﻮﮐﻪ ﺍﻭﺭ‬ ‫ﺟﻬﺎﻟﺖ ﺍﻭﺭ ﺟ‪％‬ﻮټ ﮐﺔ ﺳﻮﺍ ﮐﭽ‪ ＃‬ﻧﻬ‪Ｂ Ｓ‬۔‬ ‫‪‬‬

‫ﻣﻐﺮ‪ Ｋ‬ﺟﻤﻬﻮﺭګﺖ ﮐﻮ ﺗﺴﻠ‪，‬ﻢ ﻧﻬ‪ Ｓ‬ﮐﺮﺗﺔ ﺟﻮ ﺍﮐﺜﺮګﺖ ﭘﺮ ﻓ‪，‬ﺼﻠﺔ ﮐﺮﺗﯽ ‪Ｂ‬‬

‫ﺍﮔﺮﭼﻪ ګﻪ ﺍﮐﺜﺮګﺖ ﺍﷲ ﮐﺔ ﺣﮑﻢ ﮐﺔ ﺧ‪＋‬ﻑ ﻫﻮ۔‬ ‫‪‬‬

‫ﺍﻥ ﮐﺔ ﻧﺰﺩګﮏ ﺟﻬﺎﺩ ﺭﻭﺯ ﻗ‪，‬ﺎﻣﺖ ﺗﮏ ﻓﺮﺽ ‪ Ｂ‬ﺍﮔﺮﭼﻪ ﺍﻥ ﮐﺔ ﺧ‪，‬ﺎﻝ ﻣ‪Ｓ‬‬

‫ﻣﻮﺟﻮﺩﻩ ﺩﻭﺭ ﻣ‪ Ｓ‬ﮐﻮﺋﯽ ‪Ｌ‬ﯽ ﺍﺳﺔ ﺻﺤ‪，‬ﺢ ﻃﻮﺭ ﭘﺮ ﻧﻬ‪ Ｓ‬ﮐﺮﺭ＠ ۔‬

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‫ ﺳﻠﻔﯽ ﺍﺧﻮﺍﻥ ﺍﻟﻤﺴﻠﻤ‪，‬ﻦ‬ ‫ﺟ‪，‬ﺴﺔ ﺷ‪，‬ﺦ ﻋﻤﺮﺍﻻﺷﻘﺮ ‪،‬ﺷ‪，‬ﺦ ﻋﺼﺎﻡ ﺍﻟﺒﺸ‪，‬ﺮ‪،‬ﺷ‪，‬ﺦ ﻋﺒﺪﺍﻟﻤﺠ‪，‬ﺪ ﺍﻟﺰﻧﺪﺍ ﺍﻭﺭ ﺷ‪，‬ﺦ‬ ‫ﻣﺤﻤﺪ ﺳﺮﻭ ﺯګﻦ ﺍﻟﻌﺎﺑﺪګﻦ ﺍﻭﺭ ﺍﻥ ﮐﺔ ﺩګﮕﺮ ﺭﻓﻘﺎءﻭﻏ‪，‬ﺮﻩ۔‬

‫ﺍﺱ ﭘﺎﻧﭽﻮګﺄ ﺟﻤﺎﻋﺖ ﮐﺔ ﻣﺮﮐﺰﯼ ﻧﻈﺮګﺎﺕ‬ ‫ګﻪ ﺳﺎﺑﻘﻪ ﺟﻤﺎﻋﺖ ﺟ‪，‬ﺴﺔ ﻧﻈﺮګﺎﺕ ﮐﯽ ﺣﺎﻣﻞ ‪ Ｂ‬ﺍﻟﺒﺘﻪ ﺟﻤﻬﻮﺭګﺖ ﮐﺔ ﻣﺴﺌﻠﺔ ﻣ‪Ｓ‬‬ ‫ﺍﺧﻮﺍﻥ ﺍﻟﻤﺴﻠﻤ‪，‬ﻦ ﮐﺔ ﺣﺎﻣﯽ ﻫ‪ Ｓ‬ﺟﻮ ﺟﻤﻬﻮﺭګﺖ ﺍﻭﺭ ﺳ‪，‬ﺎﺳﯽ ﺍﺗﺤﺎﺩ ﮐﺔ ﺑﻬﺖ ﺑﺆﺓ‬ ‫ﺩﺍﻋﯽ ﻫ‪ Ｓ‬ﺍﮔﺮﭼﻪ ﺍﻥ ﮐﯽ ګﻪ ﺗﺤﺮګﮏ ﮔﺬﺷﺘﻪ ﺻﺪﯼ ﮐﺔ ﺗ‪，‬ﻦ ﭼﻮﺗ‪％‬ﺎﺋﯽ ﻋﺮﺻﺔ ﻣ‪Ｓ‬‬ ‫‪Ｌ‬ﯽ ﮐﺎﻣ‪，‬ﺎ‪ Ｋ‬ﺣﺎﺻﻞ ﻧﻪ ﮐﺮﺳﮑﯽ ۔‪ Ａ‬ﺍﻥ ﺳﻠﻔ‪，‬ﻮﺃ ﮐﻮ ﻋﻤﻠﯽ ﺳ‪，‬ﺎﺳﺖ ﻣ‪ Ｓ‬ﺑﻬﺖ ﺁﮔﺔ‬ ‫ﺳﻤﺠ‪％‬ﺘﺔ ﻫ‪ Ｓ‬ﺍﻟﺒﺘﻪ ﺗﻮﺣ‪，‬ﺪ ﺍﻭﺭﺑﺪﻋﺖ ﺳﺔ ﻣﺘﻌﻠﻖ ﻓﻬﻢ ﻣ‪ Ｓ‬ﻣﻘﻠﺪ ﺍﺧﻮﺍﻧ‪，‬ﻮﺃ ﺳﺔ‬ ‫ﺑﻬﺖ ﺩﻭﺭﻫ‪ Ｓ‬۔‬

‫ ﺳﻠﻔﯽ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆‬ ‫ﺍﺱ ﺟﻤﺎﻋﺖ ﮐﻮ ﺳﻠﻔﯽ ﺍﻭﺭ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆ ﮐﺔ ﺍﻟﻔﺎﻅ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﺫﮐﺮ ﮐﺮ_ ﮐﯽ‬ ‫ﻭﺟﻪ ګﻪ ‪ Ｂ‬ﮐﻪ ګﻪ ﺟﻤﺎﻋﺖ ﺳﻠﻔ‪，‬ﺖ ﺍﻭﺭ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆ ﺩﻭﻧﻮﺃ ﺻﻔﺎﺕ ﮐﺔ ﺣﺎﻣﻞ‬ ‫ﻫ‪ Ｓ‬ﺍﺱ ﻃﺮﺡ ﮐﺔ ﻣﻮﺟﻮﺩﻩ ﺣﺎﻻﺕ ﻣ‪ Ｓ‬ﺍﺻﻞ ﺳﻠﻔﯽ ﺍﻭﺭ ﻋﻘ‪，‬ﺪﺓ ﮐﯽ ﭘﺨﺘﮕﯽ ﻣ‪ Ｓ‬ﺍ‪Ｈ‬‬ ‫ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆ ﺩﺭﺣﻘ‪，‬ﻘﺖ ګﻬﯽ ﻫ‪ Ｓ‬ﺍﻥ ﺍﻓﺮﺍﺩ ﮐﻮ ﺍﺱ ﺟﻤﺎﻋﺖ ﮐﺔ ﺗﺤﺖ ﺩﺭﺝ ﮐﺮﻧﺎ‬ ‫ﻫﯽ ﻣﻨﺎﺳﺐ ‪ Ｂ‬ﺍﮔﺮﭼﻪ ﺑﻬﺖ ﺳﺔ ﺍﻣﻮﺭ ﻣ‪ Ｓ‬ﺍﺗﻔﺎﻕ ‪ Ｂ‬ﮐﻪ ﻗﺎﺭﯼ ﺍﻧﻬ‪ Ｓ‬ﺍګﮏ ﻫﯽ‬ ‫ﺟﻤﺎﻋﺖ ﺗﺼﻮﺭ ﮐﺮﺗﺎ ‪ Ｂ‬ﺍګﺴﺔ ﺑﻬﺖ ﺳﺔ ﺍﻣﻮﺭ ﻣ‪ Ｓ‬ګﻪ ﺍګﮏ ﺩﻭﺳﺮﺓ ﺳﺔ ﻣﺨﺘﻠﻒ‬ ‫ﻫ‪ Ｓ‬ﮐﻪ ﻗﺎﺭﯼ ﮐﭽ‪ ＃‬ﺍﻭﺭ ﺳﻮﭼﻨﺔ ﻟﮕﺘﺎ ‪ Ｂ‬ﻟ‪，‬ﮑﻦ ﻫﻤﺎﺭﺓ ﺑ‪，‬ﺎﻥ ﮐﺮﺩﻩ ﻧﻘﺎﻁ ﮐﺔ ﻣﻄﺎﺑﻖ ګﻪ‬ ‫ﺳﺐ ﺍﺱ ﺟﻤﺎﻋﺖ ﮐﺔ ﺗﺤﺖ ﻣﻨﺪﺭﺝ ﻫﻮ_ ﮐﺔ ﺍ‪ Ｈ‬ﻫ‪ Ｓ‬۔‬ ‫ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﯽٰ ‪ Ａ‬ﺳﺐ ﮐﻮ ﺍﭘﻨﯽ ﺭﺣﻤﺖ ﻭﻣﺪﺩ ﺳﺔ ﺟﻨﺖ ﮐﺔ ﺑﺎﻏﻮﺃ ﻣ‪ Ｓ‬ﺟﻤﻊ‬ ‫ﮐﺮﺩﺓ۔‬

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‫ﺍﺱ ﺟﻤﺎﻋﺖ ﮐﺔ ﻣﺮﮐﺰﯼ ﻧﻈﺮګﺎﺕ‬ ‫ﺗﻨﻈ‪，‬ﻤﻮﺃ ﺳﺔ ﺩﻭﺭ ﺭﻫﺘﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺍﺳ‪＋‬ﻣﯽ ﻣﺎﺣﻮﻝ ﮐﺔ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﻋﻘﺎﺋﺪ ﺍﻭﺭ ﮐﺘﺐ ﻋﺎﻡ‬ ‫ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﻣﻮﺟﻮﺩﻩ ﺣﺎﻻﺕ ﺳﺔ ﻣﮑﻤﻞ ﻭﺍﻗﻔ‪，‬ﺖ ﺭﮐ‪％‬ﺘﺔ ﻫ‪ Ｓ‬۔‬ ‫‪‬‬

‫ﺍﺳ‪＋‬ﻣﯽ ﺍﺗﺤﺎﺩ ﮐﻮ ﻫﯽ ﻣﺴﻠﻤﺎﻧﻮﺃ ﮐﯽ ﺗﻤﺎﻡ ﺗﺮ ﻣﺸﮑ‪＋‬ﺕ ﺧﺘﻢ ﮐﺮ_ ﮐﺎﺫﺭګﻌﻪ‬

‫ﻗﺮﺍﺭ ﺩګﺘﺔ ﻫ‪ Ｓ‬۔‬ ‫‪‬‬

‫ﺍﻟﺒﺘﻪ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﺑﻐ‪，‬ﺮ ﺣﮑﻮﻣﺖ ﮐﺮ_ ﻭﺍﻟﻮﺃ ﮐﺔ ﻣﺘﻌﻠﻖ ﺍﻥ ﮐﯽ‬

‫ﺁﺭﺍءﻣﺒﻨﯽ ﺑﺮ ﺍﺣﺘ‪，‬ﺎﻁ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺍﻥ ﻣ‪ Ｓ‬ﺍﻥ ﺣﮑﺎﻡ ﺗﮑﻔ‪，‬ﺮ ﮐﺮ_ ﺳﺔ ﮔﺮګﺰ ﮐ‪，‬ﺎ ﮔ‪，‬ﺎ ‪Ｂ‬۔‬ ‫‪‬‬

‫ﻣﺼﻠﺤﺖ ﮐﺔ ﭘ‪，‬ﺶ ﻧﻈﺮ ﺳ‪，‬ﺎﺳﯽ ﻋﻤﻞ ﮐﻮ ﭼﻨﺪ ﭘﻬﻠﻮٶﺃ ﺗﮏ ﻣﺤﺪﻭﺩ ﮐﺮ_ ﮐﻮ‬

‫ﺟﺎﺋﺰ ﻧﻬ‪ Ｓ‬ﺳﻤﺠ‪％‬ﺘﺔ ﺑﻠﮑﻪ ﺍﻥ ﻣ‪ Ｓ‬ﺳﺔ ﺑﻌﺾ _ ﺍﻥ ﻧﻈﺎﻣﻮﺃ ﮐﺔ ﻣﺎﺗﺤﺖ ﺭﻩ ﮐﺮ ﺟﻮ‬ ‫ﺷﺮګﻌﺖ ﮐﺔ ﺑﻐ‪，‬ﺮ ﺣﮑﻢ ﮐﻮ ﻗﺒﻮﻝ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺍګﮏ ﺳ‪，‬ﺎﺳﯽ ﺟﻤﺎﻋﺖ ﺗﺸﮑ‪，‬ﻞ ﺩګﻨﺔ ﮐﯽ‬ ‫ﮐﻮﺷﺶ ﮐﯽ ﺟﺲ ﮐﺎ ﻣﻘﺼﺪ ﻣﺴﻠﻤﺎﻧﻮﺃ ﮐﺔ ﮔﺮﺩ ﮐ‪，％‬ﻨﭽﺔ ﮔﺌﺔ ﺣﺼﺎﺭ ﮐﻮ ﺧﺘﻢ ﮐﺮﻧﺎ‬ ‫ﺗ‪％‬ﺎ۔ﺍګﺴﺔ ﻫﯽ ﺍﻥ ﻣ‪ Ｓ‬ﺳﺔ ﺑﻌﺾ ﺑﺎﺿﺎﺑﻄﻪ ﻃﻮﺭ ﭘﺮ ﺍﺱ ﺳ‪，‬ﺎﺳﯽ ﻋﻤﻞ ﮐﻮ ﻗﺒﻮﻝ ﮐﺮﺗﺔ‬ ‫ﻫ‪ Ｓ‬ﺍﻭﺭ ﺍﺱ ﮐﺎ ﺍﻋ‪＋‬ﻥ ‪Ｌ‬ﯽ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺑﺴﺎ ﺍﻭﻗﺎﺕ ﺍﻥ ﺣﺎﻻﺕ ﻣ‪ Ｓ‬ﺳ‪，‬ﺎﺳﯽ ﻋﻤﻞ‬ ‫ﮐﻮ ﺩﻫﺸﺖ ﮔﺮﺩﯼ ﺍﻭﺭ ﻣﻄﻠﻖ ﺍﻟﻌﻨﺎ ﻗﺮﺍﺭ ﺩګﺘﺔ ﻫ‪ Ｓ‬ﺟﺲ ﮐﺎ ﮐﻮﺋﯽ ﻓﺎﺋﺪﻩ‬ ‫ﻧﻬ‪，‬ﺃﻬﻮﺳﮑﺘﺎ۔‬ ‫‪‬‬

‫ﺍﺟﺘﻬﺎﺩ ﻭﺗﻘﻠ‪，‬ﺪ ﮐﯽ ﺗﻌﺮګﻔﺎﺕ ﻣ‪ Ｓ‬ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆ ﺳﺔ ﻣﺘﻔﻖ ﻫ‪ Ｓ‬۔‬

‫‪‬‬

‫ﺳ‪，‬ﺪ ﻗﻄﺐ‪ ‬ﮐﺎ ﺍﺣﺘﺮﺍﻡ ﺍﻭﺭ ﺍﻥ ﮐﯽ ﻗﺪﺭ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ګﻪ ‪Ｌ‬ﯽ ﺳﻤﺠ‪％‬ﺘﺔ ﻫ‪Ｓ‬‬

‫ﮐﻪ ﻭ ﻩ ﺍګﮏ ﺑﺸﺮ ﻫﯽ ﺗ‪％‬ﺔ ﺍﻥ ﻣ‪ Ｓ‬ﻏﻠﻄﯽ ﮐﺎ ﺍﻣﮑﺎﻥ ‪ Ｂ‬ﭼﻨﺎﻧﭽﻪ ﺻﻔﺎﺕ ﺳﺔ ﻣﺘﻌﻠﻖ‬ ‫ﺑﻌﺾ ﻣﺴﺎﺋﻞ ﻣ‪ Ｓ‬ﺍﻥ ﮐﺔ ﻧﻈﺮګﺎﺕ ﮐﻮ ﺳﻨﺖ ﮐﺔ ﻣﺨﺎﻟﻒ ﻗﺮﺍﺭ ﺩګﺘﺔ ﻫ‪ Ｓ‬۔‬ ‫‪‬‬

‫ﺟﻬﺎﺩ ﮐﻮ ﺩﺭﺳﺖ ﻣﺎﻧﺘﺔ ﻫ‪ Ｓ‬ﺍﮔﺮﭼﻪ ﻣﻮﺟﻮﺩﻩ ﺣﺎﻻﺕ ﻣ‪ Ｓ‬ﻣﺴﻠﻤﺎﻥ ﺍﺱ ﭘﺮ ﻗﺎﺩﺭ‬

‫ﻧﻬ‪ Ｓ‬ﻫ‪ Ｓ‬۔‬

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‫ ﺩﺭﻣ‪，‬ﺎ_ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆‬ ‫ګﻪ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆ ﮐﺔ ﻣﻨﻬﺞ ﺳﺔ ﺳﺐ ﺳﺔ ﺯګﺎﺩﻩ ﻗﺮګﺐ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺳﻠﻒ ﮐﺔ‬ ‫ﻃﺮګﻖ ﭘﺮ ﮐﺎﺭﺑﻨﺪ ﻫ‪ Ｓ‬ﺍﮔﺮﭼﻪ ﺑﺸﺮﯼ ﺗﻘﺎﺿﻮﺃ ﺳﺔ ﮐﭽ‪ ＃‬ﻏﻠﻄ‪，‬ﺎﺃ ‪Ｌ‬ﯽ ﺳﺮﺯﺩ ﻫﻮﺋﯽ‬ ‫ﻫ‪Ｓ‬۔ﺍﻥ ﻣﺤﺪﺛ‪，‬ﻦ ﻣ‪ Ｓ‬ﻣﺤﺘﺮﻡ ﺍﺳﺘﺎﺫ ﻣﺤﻤﺪ ﻗﻄﺐ ﺍﷲ ﺍﻥ ﮐﯽ ﺯﻧﺪﮔﯽ ﻣ‪ Ｓ‬ﺑﺮﮐﺖ ﺩﺓ‬ ‫‪،‬ﺍﺳﺘﺎﺫ ﻋﺒﺪﺍﻟﻤﺠ‪，‬ﺪ ﺍﻟﺸﺎﺫﻟﯽ ﺍﷲ ﺍﻥ ﮐﯽ ﺯﻧﺪﮔﯽ ﻣ‪ Ｓ‬ﺑﺮﮐﺖ ﺩﺓ ‪،‬ﺍﺳﺘﺎﺫ ﻏﺎﺯﯼ‬ ‫ﺍﻟﺘﻮﺏة‪،‬ﻣﺤﺘﺮﻡ ﻋ‪＋‬ﻣﻪ ﻣﺤﻤﻮﺩ ﺷﺎﮐﺮ‪،‬ﺍﻣﺎﻡ ﻣﺤﺪﺙ ﺍﺣﻤﺪﺷﺎﮐﺮ‪،‬ﻣﺤﺘﺮﻡ ﺍﻣﺎﻡ‬ ‫ﻣﺤﻤﺪ ﺑﻦ ﺍﺑﺮﺍﻫ‪，‬ﻢ ﺳﺎﺑﻖ ﻣﻔﺘﯽ ﺍﻋﻈﻢ ﺳﻌﻮﺩګﻪ ‪،‬ﻣﺤﺘﺮﻡ ﺍﻣﺎﻡ ﻋﺒﺪﺍﻟﺮﺣﻤﻦ‬ ‫ﺍﻟﺪﻭﺳﺮﯼ‪،‬ﻋ‪＋‬ﻣﻪ ﻣﻮﺩﻭﺩﯼ ‪‬ﻭﻏ‪，‬ﺮ‪ Ａ‬ﺍګﺴﺔ ﺩګﮕﺮ ﻣﺤﺪﺛ‪，‬ﻦ ﻭﻋﻠﻤﺎءﮐﺮﺍﻡ ﺟﻮ ﺍ‪Ｈ‬‬ ‫ﺍﻟﺴﻨﻪ ﮐﯽ ﺷﮑﻞ ﻣ‪ Ｓ‬ﻣﺎﺿﯽ ﻣ‪Ｌ Ｓ‬ﯽ ﺗ‪％‬ﺔ ﺍﻭﺭ ﻣﺴﺘﻘﺒﻞ ﻣ‪Ｌ Ｓ‬ﯽ ﺭﻫ‪ Ｓ‬ﮔﺔ ﺍﻭﺭ ګﻬﯽ‬ ‫ﺳﻮﺍﺩ ﺍﻋﻈﻢ ﻫ‪ Ｓ‬ﺍﮔﺮﭼﻪ ﺍﮐﺜﺮګﺖ ﻣ‪ Ｓ‬ﺑﺎﻃﻞ ﭘﺮﺳﺖ ﻫ‪Ｓ‬۔‬

‫ﺍﺱ ﺟﻤﺎﻋﺖ ﮐﺔ ﻣﺮﮐﺰﯼ ﻧﻈﺮګﺎﺕ‬ ‫‪‬‬

‫ﺗﻮﺣ‪，‬ﺪ ﺍﻟﻮﻫ‪，‬ﺖ‪ ،‬ﺭﺑﻮﺑ‪，‬ﺖ ﺍﻭﺭ ﺍﺳﻤﺎء ﻭﺻﻔﺎﺕ ﻣ‪ Ｓ‬ﺍﻥ ﮐﯽ ﺁﺭﺍء ﺑﺆﯼ ﻭﺍﺿﺢ‬

‫ﻫ‪ Ｓ‬ﺟﻦ ﭘﺮ ﮐﻮﺋﯽ ﻏﺒﺎﺭ ګﺎ ﻣﻄﺎﺑﻘﺖ ﮐﺎ ﺇ‪＄‬ﻮﻧﮓ ﻧﻬ‪ Ｂ Ｓ‬۔ﺍﷲ ﻫﯽ ﺣﺎﮐﻢ ‪ Ｂ‬ﺍﺱ ﮐﺔ‬ ‫ﺳﻮﺍ ﮐﻮﺋﯽ ﺣﺎﮐﻢ ﻧﻬ‪ Ｓ‬ﺍﺱ ﮐﯽ ﻣﺨﺎﻟﻔﺖ ﮐﻔﺮ ﺍﮐﺒﺮ ‪ Ｂ‬ﺟﻮ ﺩګﻦ ﺳﺔ ﺧﺎﺭﺝ ﮐﺮﺩګﺘﺎ ‪Ｂ‬‬ ‫ﺍﺱ ﻣ‪ Ｓ‬ﺍﺧﺘ‪＋‬ﻑ ﻧﻬ‪ Ｓ‬ﺍﻭﺭ ګﻪ ﺟﺎﺋﺰ ﻧﻬ‪ Ｓ‬ﮐﻪ ﮐﻮﺋﯽ ﺣﺎﮐﻢ ﺍﷲ ﮐﯽ ﺷﺮګﻌﺖ ﮐﺔ ﻣﻘﺎﺑﻞ‬ ‫ﮐﺴﯽ ﺍﻭﺭ ﻗﺎﻧﻮﻥ ﮐﻮ ﻧﺎﻓﺬ ﮐﺮﺓ ﺍﻭﺭ ﻟﻮﮔﻮﺃ ﮐﻮ ﺍﺱ ﮐﺎ ﭘﺎﺑﻨﺪ ﺑﻨﺎﺋﺔ ﺯﻧﺪﮔﯽ ﮐﺔ ﺗﻤﺎﻡ‬ ‫ﭘﻬﻠﻮٶﺃ ﻣ‪ Ｓ‬ﺟﺴﺔ ﺑﻌﺾ ﻟﻮﮒ ﺟﻮ ﻣﺮﺟﺌﻪ ﮐﺔ ﺷﺒﻬﺎﺕ ﻣ‪ Ｓ‬ﭘﺆﺓ ﻫ‪ Ｓ‬ﺍﻭﺭ ﻧﺎﻗﺎﺑﻞ‬ ‫ﻗﺒﻮﻝ ﺍﺧﺘ‪＋‬ﻃﺎﺕ ﺳﺔ ﮐﺎﻡ ﻟ‪，‬ﺘﺔ ﻫ‪ Ｓ‬ﻭﻩ ﺍﺳﺔ ﺟﺎﺋﺰ ﻗﺮﺍﺭ ﺩګﻨﺔ ﮐﯽ ﮐﻮﺷﺶ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬۔‬ ‫‪‬‬

‫ګﻪ ﺟﻤﺎﻋﺖ ﺍﺱ ﺑﺎﺕ ﭘﺮ ﻣﺘﻔﻖ ‪ Ｂ‬ﮐﻪ ﺟﻮ ﺣﮑﻮﻣﺘ‪ Ｓ‬ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﺑﻐ‪，‬ﺮ‬

‫ﺍﭘﻨﺔ ﺑﻨﺎﺋﺔ ﻫﻮﺋﺔ ﻗﺎﻧ‪，‬ﻦ ﺳﺔ ﺣﮑﻮﻣﺖ ﮐﺮﺗﯽ ﻫ‪ Ｓ‬ﻭﻩ ﺟﺎﻫ‪＋‬ﻧﻪ ﺍﻭﺭ ﺷﺮګﻌﺖ ﺍﺳ‪＋‬ﻣ‪，‬ﻪ‬ ‫ﺍﻭﺭ ﺩګﻦ ﺳﺔ ﺧﺎﺭﺝ ﻫ‪ Ｓ‬ﺍﻟﺒﺘﻪ ﺍﻥ ﮐﯽ ﺍﮐﺜﺮګﺖ ﺍﺱ ﻃﺮﺡ ﮐﯽ ﺣﮑﻮﻣﺘﻮﺃ ﮐﯽ ﻧﺸﺎﻥ ﺩﻫﯽ‬ ‫ﺍﻭﺭ ﺗﺨﺼ‪，‬ﺺ ﮐﺮﮐﺔ ﺍﻥ ﭘﺮ ﻋﻠﯽ ﺍﻻﻋ‪＋‬ﻥ ګﻪ ﺣﮑﻢ ﻧﻬ‪ Ｓ‬ﻟﮕﺎﺗﯽ ۔‬

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‫ﺍﺱ ﻃﺮﺡ ﮐﯽ ﺣﮑﻮﻣﺘﻮﺃ ﮐﺔ ﻣﺎﺗﺤﺖ ﺟﻮﻧﻈﺎﻡ ﻗﺎﺋﻢ ﻫ‪ Ｓ‬ﺍﻥ ﮐﯽ ﻣﺴﻠﻤﺎﻧﻮﺃ ﮐﯽ‬

‫ﺳﺮﺯﻣ‪，‬ﻦ ﭘﺮ ﮐﻮﺋﯽ ﮔﻨﺠﺎﺋﺶ ﻧﻬ‪ Ｓ‬ﺍﻭﺭ ګﻪ ﻣﺴﻠﻤﺎﻧﻮﺃ ﭘﺮ ﺍﭘﻨﺔ ﺣﺴﺐ ﻃﺎﻗﺖ ﺗﻤﺎﻡ‬ ‫ﻭﺳﺎﺋﻞ ﺑﺮﻭﺋﺔ ﮐﺎﺭ ﻻﮐﺮ ﺍﻥ ﻧﻈﺎﻣﻮﺃ ﮐﻮ ﺗﺒﺪګﻞ ﮐﺮﻧﺎ ﻭﺍﺟﺐ ‪ Ｂ‬۔‬ ‫‪‬‬

‫ﻭﻻءګﻌﻨﯽ ﺩﻭﺳﺘﯽ ﮐﺎ ﻣﻔﻬﻮﻡ ﺍﻥ ﮐﺔ ﻧﺰﺩګﮏ ﮐﺘﺎﺏ ﻭﺳﻨﺖ ﮐﺔ ﻣﻄﺎﺑﻖ ‪ Ｂ‬ﮐﻪ‬

‫ﻭﻻءګﻌﻨﯽ ﺩﻭﺳﺘﯽ ﮐﺎﺟﺬﺑﻪ ګﻪ ﺻﺮﻑ ﻣﻮﻣﻨﻮﺃ ﺍﻭﺭ ﻣﺴﻠﻤﺎﻧﻮﺃ ﮐﺔ ﻣﺎﺑ‪，‬ﻦ ﻣﺤﺼﻮﺭﺍﻟﺒﺘﻪ‬ ‫ﮐﻔﺎﺭ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﺯﻧﺪﮔﯽ ﮔﺰﺍﺭ_ ﺍﻭﺭ ﺍﻥ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﻧﺮﻡ ﺑﺮﺗﺎٶ ﮐﺮ_ ﺍﻭﺭ ﺍﻥ ﮐﺔ ﮐﻤﺰﻭﺭﻭﺃ‬ ‫ﮐﯽ ﻣﺪﺩﮐﺮ_ ﮐﯽ ﮔﻨﺠﺎﺋﺶ ﻣﻮﺟﻮﺩ ‪ Ｂ‬ﺟﺒﮑﻪ ﻭﻩ ﻣﺴﻠﻤﺎﻧﻮﺃ ﮐﺔ ﺧ‪＋‬ﻑ ﻣﺼﺮﻭﻑ ﺟﻨﮓ‬ ‫ﻧﻪ ﻫﻮﺃ۔‬ ‫‪‬‬

‫ﺩګﮕﺮ ﺟﻤﺎﻋﺘ‪ Ｓ‬ﺟﻮ ﺗﻮﺣ‪，‬ﺪ ﻣ‪ Ｓ‬ﻧﺎﻗﺺ ﻫ‪ Ｓ‬ﺍﻭﺭ ﻣﺮﺟﺌﻪ ﮐﺔ ﭘ‪，‬ﺶ ﮐﺮﺩﻩ ﺷﺒﻬﺎﺕ‬

‫ﮐﯽ ﺑﻨﺎءﭘﺮﺍﷲ ﮐﯽ ﺣﺎﮐﻤ‪，‬ﺖ ﮐﻮ ﺗﻮﺣ‪，‬ﺪ ﻣ‪ Ｓ‬ﺷﺎﻣﻞ ﻧﻬ‪ Ｓ‬ﺳﻤﺠ‪％‬ﺘ‪ Ｓ‬ﺣﺎﻻﻧﮑﻪ ﺍﺱ ﺑﺎﺭﺓ‬ ‫ﻣ‪ Ｓ‬ﮐﻮﺋﯽ ﺍګﮏ ﺻﺤ‪，‬ﺢ ﺩﻟ‪，‬ﻞ ﺛﺎﺑﺖ ﻧﻬ‪ Ｓ‬ﻫﻮﺳﮑﯽ ﺍﻥ ﺟﻤﺎﻋﺘﻮﺃ ﮐﻮ ګﻪ ﺟﻤﺎﻋﺖ‬ ‫ﺩﻋﻮﺕ ﺩګﺘﯽ ‪ Ｂ‬ﮐﻪ ﺍﻥ ﻧﻈﺮګﺎﺕ ﮐﻮ ﺗﺮﮎ ﮐﺮﺩګﺄ ﺍﻭﺭ ﺍﻥ ﮐﺔ ﻣﺨﺎﻟﻔ‪，‬ﻦ ﺟﻮ ﺍﻧﻬ‪Ｓ‬‬ ‫ﺧﻮﺍﺭﺝ ‪،‬ﺗﮑﻔ‪，‬ﺮﯼ ‪،‬ﻣﺘﺸﺪﺩ ﻭﻏ‪，‬ﺮﻩ ﻗﺮﺍﺭ ﺩګﺘﺔ ﻫ‪ Ｓ‬ﺍﻧﻬ‪Ｌ Ｓ‬ﯽ ګﻪ ﺩﻋﻮﺕ ﺩګﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ‬ ‫ﺍﻥ ﻧﻈﺮګﺎﺕ ﮐﻮ ﺗﺮ ﮎ ﮐﺮﺩګﺄ ﮐ‪，‬ﻮﻧﮑﻪ ﺍﻥ ﺍﻭﺻﺎﻑ ﮐﯽ ﺻﺤﺖ ﭘﺮ ﮐﻮﺋﯽ ﺷﺮﻋﯽ ﺩﻟ‪，‬ﻞ‬ ‫ﻧﻬ‪Ｂ Ｓ‬۔‬ ‫‪‬‬

‫ﺍﺱ ﺟﻤﺎﻋﺖ ﮐﺔ ﻣﻔﮑﺮګﻦ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆ ﮐﺔ ﻣﺬﺍﻫﺐ ﻣ‪ Ｓ‬ﺑﺆﯼ ﮔﻬﺮﯼ‬

‫ﻧﻈﺮ ﺭﮐ‪％‬ﺘﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺍﻥ ﺳﺔ ﻧﺘﺎﺋﺞ ﻧﮑﺎﻟﺘﺔ ﻫ‪ Ｓ‬۔‬ ‫‪‬‬

‫ﺳ‪，‬ﺎﺳﯽ ﺍﻭﺭ ﭘﺎﺭﻟ‪，‬ﻤﺎ ﺍﻧﺘﺨﺎﺏ ﮐﺔ ﻋﻤﻞ ﮐﯽ ﺷﺮﻋﯽ ﺍﻋﺘﺒﺎﺭ ﺳﺔ ﻣﺨﺎﻟﻔﺖ ﮐﺮﺗﺔ‬

‫ﻫ‪ Ｓ‬ﺍﻭﺭ ﺍﺳﺔ ﺗﻮﺣ‪，‬ﺪ ﮐﺔ ﻣﻨﺎ‪ Ｑ‬ﻗﺮﺍﺭ ﺩګﺘﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﮐﻬﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ﺍﺱ ﮐﺔ ﻧﺘ‪，‬ﺠﺔ ﻣ‪Ｓ‬‬ ‫ﻭﺟﻮﺩ ﻣ‪ Ｓ‬ﺁ_ ﻭﺍﻻﺣﮑﻮﻣﺘﯽ ﻧﻈﺎﻡ ﻣﺴﻠﻤﺎﻧﻮﺃ ﮐﻮ ﺍﺱ ﻗﺎﺑﻞ ﻧﻬ‪ Ｓ‬ﭼ‪％‬ﻮﺅﺗﺎ ﮐﻪ ﻭﻩ ﺍﺳ‪＋‬ﻡ‬ ‫ﮐﺔ ﻣﺘﻌﻠﻖ ﺁﺯﺍﺩ ﻓ‪，‬ﺼﻠﺔ ﮐﺮﺳﮑ‪ Ｓ‬ګﺎ ﺍﺳﺔ ﺗﺮﺟ‪，‬ﺢ ﻫﯽ ﺩﺓ ﺳﮑ‪ Ｓ‬ﭼﻨﺎﻧﭽﻪ ﺍﺱ ﺑﺔ ﻓﺎﺋﺪﻩ‬ ‫ﻋﻤﻞ ﻣ‪ Ｓ‬ﻭﻗﺖ ﺍﻭﺭ ﻣﺤﻨﺖ ﺑﺮﺑﺎﺩ ﻫﻮﮔﺎﮐ‪，‬ﻮﻧﮑﻪ ګﻪ ﺣﮑﻮﻣﺖ ﺻﺮﻑ ﻣﻮﺟﻮﺩﻩ ﺳ‪，‬ﺎﺳﯽ‬ ‫ﻋﻤﻞ ﮐﻮ ﻫﯽ ﻗﺎﻧﻮﻥ ﻣﺎﻧﺘﯽ ‪ Ｂ‬۔‬

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‫ګﻪ ﺟﻬﺎﺩ ﮐﻮ ﺍﺱ ﮐﯽ ﺩﻭﻧﻮﺃ ﺻﻮﺭﺗﻮﺃ ﻣ‪ Ｓ‬ﺩﻓﺎﻋﯽ ﺍﻭﺭ ﺍﻗﺪﺍﻣﯽ ﮐﺔ ﺳﺎﺗ‪＃‬‬

‫ﺩﺭﺳﺖ ﻣﺎﻧﺘﺔ ﻫ‪ Ｓ‬ﺍﻟﺒﺘﻪ ﺩﻋﻮﺕِ ﺍﺗﺒﺎﻉ ﮐﻮ ﻫﯽ ﺑﻬﺘﺮ ﺍﻭﺭ ﺍﻣﺖ ﮐﺔ ﻟﺌﺔ ﮐﻢ ﻧﻘﺼﺎﻥ ﺩﻩ‬ ‫ﺭﺍﺳﺘﻪ ﻗﺮﺍﺭ ﺩګﺘﺔ ﻫ‪ Ｓ‬ﺍِﻟَّﺎ ګﻪ ﮐﻪ ﺩﻋﻮﺕ ﺳﺔ ﮐﺎﻡ ﻧﻪ ﺑﻦ ﭘﺎﺋﺔ ګﺎ ﺩﺷﻤﻦ ﻣﺴﻠﻤﺎﻧﻮﺃ ﮐﯽ‬ ‫ﺳﺮﺯﻣ‪，‬ﻦ ﭘﺮ ﺣﻤﻠﺔ ﮐﺮﮐﺔ ﺗﺒﺎﻫﯽ ﻣﭽﺎ_ ﻟﮕﺔ ۔‬

‫ ﻣﺠﺎ‪Ｆ‬ګﻦ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆‬ ‫ﻧﻈﺮګﺎﺕ ﻣ‪ Ｓ‬ﺟﻤﺎﻋﺖ ﺳﺎﺑﻘﻪ ﺟﻤﺎﻋﺖ ﺳﺔ ﻣﺘﻔﻖ ‪ Ｂ‬ﺍﻟﺒﺘﻪ ﻣﻮﺟﻮﺩﻩ ﺻﻮﺭ ﺕ ﻣ‪ Ｓ‬ګﻪ‬ ‫ﻣﺴﻠﺢ ﺟﺪﻭﺟﻬﺪ ﺍﻭﺭ ﻋﻤﻠﯽ ﺟﻬﺎﺩ ﮐﺔ ﺍﻋﺘﺒﺎﺭ ﺳﺔ ﺍﻥ ﺳﺔ ﻣﻤﺘﺎﺯ ﻫ‪ Ｓ‬ﺍﻥ ﮐﺎ ﻧﻈﺮګﻪ ګﻪ ‪Ｂ‬‬ ‫ﮐﻪ ګﻪ ﺳ‪，‬ﮑﻮﻟﺮ ﺣﮑﻮﻣﺘ‪ Ｓ‬ﻫ‪ Ｓ‬ﺍﻭﺭ ﺳ‪，‬ﮑﻮﻟﺮ ﺍﻭﺭ ﻣﻐﺮ‪ Ｋ‬ﺣﮑﻤﺮﺍﻧﻮﺃ ﮐﺔ ﺩﻭﺳﺖ ﻫ‪Ｓ‬‬ ‫ﺩګﻦ ﮐﻮ ﺑﺮﺿﺎ ﻭ ﺧﻮﺷﯽ ﭼ‪％‬ﻮﺅ ﮐﺮ ﺻﻬ‪，‬ﻮ ﺍﻭﺭ ﺻﻠ‪，‬ﺒﯽ ！ﻮﻟﺔ ﻣ‪ Ｓ‬ﺷﻤﺎﺭ ﻫﻮﭼﮑﺔ ﻫ‪Ｓ‬‬ ‫ﺗﺎﮐﻪ ﺩﻧ‪，‬ﺎﻭﯼ ﻣﺎﻝ ﻭﺟﺎﻩ ﺍﻭﺭ ﺍﻗﺘﺪﺍﺭ ﺣﺎﺻﻞ ﮐﺮﺳﮑ‪ Ｓ‬ﺍﻭﺭ ګﻪ ﮐﻬﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ﻣﻮﺟﻮﺩﻩ‬ ‫ﺣﺎﻻﺕ ﮐﯽ ﺗﺒﺪګﻠﯽ ﻣ‪ Ｓ‬ﮐﺎﻣ‪，‬ﺎ‪ Ｋ‬ﺣﺎﺻﻞ ﮐﺮ_ ﮐﺔ ﻟﺌﺔ ﮐﺴﯽ ﺗﺎﺧ‪，‬ﺮ ﮐﺔ ﺑﻐ‪，‬ﺮ‬ ‫ﻣﺴﻠﻤﺎﻧﻮﺃ ﭘﺮ ﺍﺳﻠﺤﻪ ﺍ！‪％‬ﺎﻧﺎ ﻭﺍﺟﺐ ‪ Ｂ‬۔ﺍﻭﺭ ﺟﻮ ﻟﻮﮒ ﺍﺱ ﻣﻨﻬﺞ ﮐﯽ ﻣﺨﺎﻟﻔﺖ ﮐﺮﺗﺔ‬ ‫ﻫ‪ Ｓ‬ﺍﺱ ﮐﯽ ﻭﺟﻪ ګﻪ ‪ Ｂ‬ﮐﻪ ﻭﻩ ﻣﮑﻤﻞ ﻃﻮﺭ ﭘﺮ ﺣﺎﻻﺕ ﮐﯽ ﻧﺰﺍﮐﺖ ﺍﻭﺭ ﺣﻘ‪，‬ﻘﺖ ﺳﺔ‬ ‫ﻭﺍﻗﻒ ﻧﻬ‪ Ｓ‬ﻫ‪ Ｓ‬ﺍﻭﺭﻧﻬ‪ Ｓ‬ﺟﺎﻧﺘﺔ ﮐﻪ ﺩﺷﻤﻦ ﮐﺔ ﻟﺌﺔ ګﻪ ﮐﻬﺎﺃ ﻣﻀﺒﻮﻁ ﺍﻭﺭ ﮐﻬﺎﺃ ﮐﻤﺰﻭﺭ‬ ‫ﻫ‪، Ｓ‬ﺟﺒﮑﻪ ﺩﺷﻤﻦ ﻣﺴﻠﻤﺎﻧﻮﺃ ﮐﻮ ﻣﺨﺘﻠﻒ ﺟﻨﮕﻮﺃ ﺍﻭﺭ ﻣﻌﺮﮐﻮﺃ ﻣ‪ Ｓ‬ﺍﻟﺠ‪％‬ﺎﮐﺮ ﺍﻥ ﮐﯽ‬ ‫ﻗﻮﺕ ﮐﻮ ﮐﻤﺰﻭﺭ ﮐﺮﻧﺎ ﭼﺎﻫﺘﺎ ‪ Ｂ‬ﺗﺎﮐﻪ ګﻪ ﺁﺋﻨﺪﻩ ﺣﺎﻻﺕ ﮐﺔ ﻟﺌﺔ ﺧﻮﺩ ﮐﻮﺗ‪，‬ﺎﺭ ﻧﻪ ﺭﮐ‪＃‬‬ ‫ﺳﮑ‪ Ｓ‬۔‬ ‫ﺍﺱ ﻓﺼﻞ ﮐﺔ ﺍﺧﺘﺘﺎﻡ ﭘﺮ ‪ Ａ‬ﺍګﮏ ﺑﺎﺭ ﭘ‪％‬ﺮﺗﺎﮐ‪，‬ﺪﮐﺮﺩګﺄ ﮐﻪ ﻫﻤﺎﺭﯼ ګﻪ ﺗﻘﺴ‪，‬ﻢ ﺍﺱ ﮐﺘﺎﺏ‬ ‫ﺗﮏ ﻣﺤﺪﻭﺩ ‪ Ｂ‬ﺍﺱ ﺳﺔ ﺑﺎ‪ Ｃ‬ﮐﺎ ﺍﻋﺘﺒﺎﺭﻧﻬ‪ Ｓ‬ﺍګﺴﺔ ﻫﯽ ګﻪ ﺗﻘﺴ‪，‬ﻢ ﮐﻮﺋﯽ ﮐﻠﯽ ﺿﺎﺑﻄﻪ‬ ‫ﻧﻬ‪ Ｂ Ｓ‬ﮐ‪，‬ﻮﻧﮑﻪ ﻣﻤﮑﻦ ‪ Ｂ‬ﮐﻪ ﺑﻌﺾ ﺷﺨﺼ‪，‬ﺎﺕ ﺟﻨﻬ‪ Ｓ‬ﻣﺨﺘﻠﻒ ﺟﻤﺎﻋﺘﻮﺃ ﻣ‪ Ｓ‬ﺗﻘﺴ‪，‬ﻢ‬ ‫ﮐ‪，‬ﺎ ﮔ‪，‬ﺎ ‪ Ｂ‬ﺍﻧﻬ‪ Ｓ‬ﺩګﮕﺮ ﻣﺨﺘﻠﻒ ﻧﻈﺮګﺎﺕ ﮐﯽ ﺑﻨﺎءﭘﺮ ﮐﺴﯽ ﺍﻭﺭ ﺟﻤﺎﻋﺖ ﻣ‪ Ｓ‬ﺷﺎﻣﻞ‬ ‫ﮐﺮﻧﺎ ﭼﺎﻫ‪，‬ﺌﺔ ﺗ‪％‬ﺎ ﺍﻟﺒﺘﻪ ﻣﺨﺘﻠﻒ ﺟﻤﺎﻋﺘﻮﺃ ﺍﻭﺭﻧﻈﺮګﺎﺕ ﮐﺔ ﻇﺎ‪ Ｃ‬ﺳﺔ ‪ Ｃ‬ﻣﺤﻘﻖ ﺷﺨﺺ‬ ‫ﺍﺳﯽ ﻧﺘ‪，‬ﺠﺔ ﭘﺮ ﭘﻬﻨﭽﺔ ﮔﺎ ﺍﺱ ﺗﻘﺴ‪，‬ﻢ ﮐﺎ ﺑﻨ‪，‬ﺎﺩﯼ ﻣﻘﺼﺪ ګﻬﯽ ‪ Ｂ‬ﮐﻪ ﺍ‪ Ｈ‬ﺍﻟﺴﻨﻪ ﺳﺔ‬

‫‪42‬‬ ‫ﺳﻠﻔ‪，‬ﺖ ﮐﺔ ﺩﻋﻮګﺪﺍﺭﻭﺃ ﮐﻮ ﺍﻟﮓ ﮐ‪，‬ﺎﺟﺎﺋﺔ ﮐ‪，‬ﻮﻧﮑﻪ ﮔﺰﺷﺘﻪ ﮐ‪＋‬ﻡ ﺳﺔ ګﻪ ﺑﺎﺕ ﻭﺍﺿﺢ‬ ‫‪ Ｂ‬ګﻪ ﺍﺳ‪＋‬ﻣﯽ ﺻﻮﺭﺗﺤﺎﻝ ﻣ‪ Ｓ‬ﻣﺘﺎﺛﺮ ﮐﻦ ﻧﻬ‪ Ｓ‬ﻫ‪ Ｓ‬ﺍﻭﺭ ﺍﻥ ﮐﺔ ﺣﺠﻢ ﺳﺔ ﺯګﺎﺩﻩ ﻣﺎﻧﻨﺎ‬ ‫‪Ｌ‬ﯽ ﺿﺮﻭﺭﯼ ﻧﻬ‪ Ｂ Ｓ‬ﺑﻠﮑﻪ ګﻪ ﺗﻮ ﻫﻮﺍ ﮐﺎﺍګﮏ ﺟ‪％‬ﻮﻧﮑﺎ ﻫ‪ Ｓ‬ﺟﻮ ﺁﺗﺔ ﺭﻫﺘﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ‬ ‫ﻧﺎﮐﺎﻡ ﻭﻧﺎﻣﺮﺍﺩ ﻟﻮټ ﺟﺎﺗﺔ ﻫ‪ Ｓ‬ګﺎ ﺍﻣﺖ ﮐﺔ ﺟﺴﻢ ﻣ‪ Ｓ‬ﺍګﮏ ﺑﺨﺎﺭ ‪ Ｂ‬ﺟﺲ ﺳﺔ‬ ‫ﻋﻨﻘﺮګﺐ ﺍﺱ ﮐﯽ ﺟﺎﻥ ﭼ‪％‬ﻮ！ﻨﺔ ﻭﺍﻟﯽ ‪ßìxΖtƒ $tΒ $¨Βr&uρ ( [!$xã_ Ü=yδõ‹uŠsù ߉t/¨“9$# t$¨Βr'sù] Ｂ‬‬ ‫‪[ 4 ÇÚö‘F{$# ’Îû ß]ä3ôϑu‹sù }¨$¨Ζ9$#‬ګﻌﻨﯽ ﺟ‪％‬ﺎﮒ ﺗﻮ ﻧﺎﮐﺎﻡ ﻭﻧﺎﻣﺮﺍﺩ ﺑ‪ ＃＂，‬ﻫﯽ ﺟﺎﺗﺎ ‪ Ｂ‬ﻟ‪，‬ﮑﻦ‬ ‫ﻟﻮﮔﻮﺃ ﮐﺔ ﻟﺌﺔ ﻧﻔﻊ ﺑﺨﺶ ﺯﻣ‪，‬ﻦ ﭘﺮ ﻫﯽ ﺑﺎ‪ Ｒ‬ﺭﻫﺘﺔ ﻫ‪ Ｓ‬۔‬ ‫ﺁﺋﻨﺪﻩ ﻓﺼﻞ ﻣ‪ Ａ Ｓ‬ﺍﻥ ﺷﺎءﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﯽٰ ﺟﺎﻣ‪，‬ﻪ ﻣﺪﺧﻠ‪，‬ﻪ ﮐﺔ ﭘ‪，‬ﺮﻭ ﺳﻠﻔ‪，‬ﺖ ﮐﺔ‬ ‫ﺩﻋﻮګﺪﺍﺭﺍﻥ ﮐﺔ ﺑﻨ‪，‬ﺎﺩﯼ ﻧﻈﺮګﺎﺕ ﮐﺎ ﻣﺤﺎﺳﺒﻪ ﮐﺮګﺄ ﮔﺔ ﺁﺋﻨﺪﻩ ﻓﺼﻮﻝ ﻣ‪ Ｓ‬ﻣﺬﮐﻮﺭ ﺍﻥ ﮐﯽ‬ ‫ﺟﻌﻠﺴﺎﺯګﻮﺃ ﮐﯽ ﺗﻤﻬ‪，‬ﺪ ﮐﺔ ﻃﻮﺭ ﭘﺮ ۔‬

‫‪43‬‬ ‫ﺗ‪，‬ﺴﺮﯼ ﻓﺼﻞ‬

‫ﺳﻠﻔ‪，‬ﺖ ﮐﺔ ﺩﻋﻮګﺪﺍﺭ ﺧﻮﺍﺭﺝ ﺍﻭﺭ ﺻﻮﻓ‪，‬ﻪ ﮐﺔ‬ ‫ﺩﺭﻣ‪，‬ﺎﻥ ﻫ‪Ｓ‬‬ ‫ﺳﺎﺑﻘﻪ ﺩﻭ ﻓﺼﻠﻮﺃ ﻣ‪ Ａ Ｓ‬ﺑ‪，‬ﺎﻥ ﮐﺮﭼﮑﺔ ﻫ‪ Ｓ‬ﮐﻪ ﮐﺲ ﻃﺮﺡ ﺳﻠﻔ‪，‬ﺖ ﮐﺔ ﺍﻥ ﺩﻋﻮګﺪﺍﺭﻭﺃ‬ ‫_ ﺧﻮﺩ ﮐﻮ ﺳﻠﻒ ﮐﺎ ﺟﺎﻧﺸ‪，‬ﻦ ﺑﺎﻭﺭ ﮐﺮﺍﻧﺎ ﺷﺮﻭﻉ ﮐ‪，‬ﺎ ‪ Ａ‬ﺍﺱ ﻣ‪ Ｓ‬ﺣﻖ ګﻪ ﺳﻤﺠ‪％‬ﺘﺔ ﻫ‪Ｓ‬‬ ‫ﮐﻪ ﮐﻮﺋﯽ ﻓﺮﺩ ګﺎ ﺟﻤﺎﻋﺖ ﺳﻠﻒ ﮐﯽ ﺟﺎﻧﺸ‪，‬ﻨﯽ ﮐﺎ ﺩﻋﻮﯼٰ ﮐﺮﺓ ګﺎ ﺧﻮﺩ ﮐﻮ ﺳﻠﻔﯽ‬ ‫ﮐﻬ‪＋‬ﻧﺎ ﺷﺮﻭﻉ ﮐﺮﺩﺓ ﺍﺱ ﮐﺎ ﮐﻮﺋﯽ ﺍﻋﺘﺒﺎﺭ ﻧﻬ‪ Ｓ‬ﺑﻠﮑﻪ ﺍﻋﺘﺒﺎﺭ ﺍﺱ ﺑﺎﺕ ﮐﺎ ‪ Ｂ‬ﮐﻪ ﻭﻩ‬ ‫ﺟﻤﺎﻋﺖ ﺩﺭﺝ ﺫګﻞ ﺍﻣﻮﺭ ﻗﺒﻮﻝ ﮐﺮﺗﯽ ‪ Ｂ‬ګﺎ ﻧﻬ‪: Ｓ‬‬ ‫ ‬

‫ﻭﻩ ﺟﻤﺎﻋﺖ ”ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆“ ﮐﺔ ＠ﺃ ﻣﻘﺒﻮﻝ ﺍﺻﻮﻝ ﻓﻘﻪ ‪،‬ﻗﻮﺍﻋﺪ ﻟﻐﺖ ﺍﻭﺭ‬

‫ﺍﺻﻮﻝ ﺗﻔﺴ‪，‬ﺮ ﺳﺔ ﻗﻮﻻً ﻭﻋﻤ‪ ً＋‬ﻣﺘﻔﻖ ﻫﻮ۔‬ ‫ ‬

‫ﺍﻥ ﮐﺔ ﭘ‪，‬ﺶ ﮐﺮﺩﻩ ﺍﺩﻟﻪ ﺩﻋﻮﯼ ﮐﺔ ﻣﻄﺎﺑﻖ ﻫﻮﺃ ﺍﻥ ﻣ‪ Ｓ‬ﺗﺤﺮګﻒ ﺍﻭﺭ ﭘ‪，‬ﺮ ﭘ‪，％‬ﺮ ﻧﻪ‬

‫ﻫﻮ ﺍﻭﺭ ﺍ‪ Ｈ‬ﺍﻟﺴﻨﻪ ﮐﺔ ﻧﺰﺩګﮏ ﻣﻌﺘﺒﺮ ﻫﻮﺃ ﮐﻪ ﻧﺺ ﻣﻌﻨﯽ ﮐﺎ ﺍﺣﺘﻤﺎﻝ ﺭﮐ‪％‬ﺘﺎ ﻫﻮ ﺍﻭﺭ‬ ‫ﻣﺤﻞ ﻗﺒﻮﻝ ﮐﺮﺗﺎ ﻫﻮ۔‬ ‫‬

‫ﺍﻥ ﮐﺔ ﺍﻗﻮﺍﻝ ﻣﻌﺘﺒﺮ ﻣﺘﻘﺪﻣ‪，‬ﻦ ﺍﻭﺭﻭﻣﺘﺎﺧﺮګﻦ ﻋﻠﻤﺎءﮐﺔ ﺍﻗﻮﺍﻝ ﮐﻮ ﻓﺮﻭﻍ ﺩګﺘﺔ‬

‫ﻫﻮﺃ ﺍﻟﺒﺘﻪ ﺟﺲ ﻋﺎ‪ Ｐ‬ﮐﯽ ﺑﺪﻋﺖ ﻣﻌﺮﻭﻑ ﻫﻮ ﺍﺱ ﮐﺔ ﻗﻮﻝ ﮐﯽ ﻃﺮﻑ ﺭﺟﻮﻉ ﻧﻬ‪ Ｓ‬ﮐﺮﻧﺎ‬ ‫ﭼﺎﻫ‪，‬ﺌﺔ ﺧﺎﺹ ﮐﺮ ﻭﻩ ﺍﻗﻮﺍﻝ ﺟﻮ ﺍﺱ ﮐﯽ ﺑﺪﻋﺖ ګﺎ ﺳﻨﺖ ﺳﺔ ﺍﻧﺤﺮﺍﻑ ﮐﺔ ﻣﺘﻌﻠﻖ ﻫﻮﺃ‬ ‫ﻣﺜ‪ ً＋‬ﺟﻮ ﻋﺎ‪ Ｐ‬ﺻﻔﺎﺕ ﻣ‪ Ｓ‬ﺗﺎﻭګﻞ ﮐﺎ ﻗﺎﺋﻞ ﻫﻮ ﺍﮔﺮﭼﻪ ﺩګﮕﺮ ﺍﻣﻮﺭ ﻣ‪ Ｓ‬ﺻﺤ‪，‬ﺢ ﻫﻮﺍﺱ‬ ‫ﮐﺔ ﻗﻮﻝ ﮐﻮ ﺩﻟ‪，‬ﻞ ﺑﻨﺎﻧﺎ ﺩﺭﺳﺖ ﻧﻬ‪ Ｂ Ｓ‬۔‬ ‫ ‬

‫ﻋﻠﻤﺎءﺍﺻﻮﻝ ﮐﺔ ﺑ‪，‬ﺎﻥ ﮐﺮﺩﻩ ﻣﻘﺎﺻﺪ ﺷﺮګﻌﺖ ﺳﺔ ﻣﺘﻔﻖ ﻫﻮﺃ ۔‬

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‫ګﻪ ﺟﻤﺎﻋﺖ ﺍﭘﻨﯽ ﮐﻠ‪，‬ﺎﺕ ﻭﺟﺰﺋ‪，‬ﺎﺕ ﺳﺐ ﻣ‪ Ｓ‬ﺍﺩﻟﻪ ﺷﺮﻋ‪，‬ﻪ ﮐﻮ ﺍګﺴﯽ ﮐﻠﯽ‬

‫ﻣﺎﻧﺘﯽ ﻫﻮ ﺟﻮ ﺍﺟﺰﺍءﻣ‪ Ｓ‬ﻣﻨﻘﺴﻢ ﻧﻬ‪ Ｓ‬ﻫﻮﺗﯽ ﺟ‪，‬ﺴﺎ ﮐﻪ ﺍﻣﺎﻡ ﺷﺎﻃﺒﯽ‪ _‬ﮐﺘﺎﺏ‬

‫‪44‬‬ ‫ﺍﻻﻋﺘﺼﺎﻡ ﻣ‪ Ｓ‬ﺍﺱ ﻃﺮﻑ ﺍﺷﺎﺭﻩ ﮐ‪，‬ﺎ ‪ Ｂ‬ﮐﻪ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆ ﮐﺎ ګﻬﯽ ﻣﻮﻗﻒ ‪Ｂ‬‬ ‫ﮐ‪，‬ﻮﻧﮑﻪ ﺍﺩﻟﻪ ﮐﻮ ﺟﺰﺋﯽ ﺑﻨﺎﻧﺎ ګﺎ ﮐﻠ‪，‬ﺎﺕ ﮐﻮ ﺟﺰﺋ‪，‬ﺎﺕ ﮐﺔ ﻣﻄﺎﺑﻖ ﺑﻨﺎﻧﺎ ګﺎ ﺟﺰﺋ‪，‬ﺎﺕ ﮐﻮ‬ ‫ﮐﻠ‪，‬ﺎﺕ ﺳﺔ ！ﮑﺮﺍﻧﺎ ﺍ‪ Ｈ‬ﺑﺪﻋﺖ ﮐﺎ ﻃﺮګﻘﻪ ‪ Ｂ‬ﺟﻮ ﻭﻩ ﺍﭘﻨﯽ ﺑﺪﻋﺖ ﮐﻮ ﺛﺎﺑﺖ ﮐﺮ_ ﮐﺔ‬ ‫ﻟﺌﺔ ﺍﺧﺘ‪，‬ﺎﺭ ﮐﺮﺗﺔ ﻫ‪Ｓ‬۔)ﺍﻟﻤﻮﺍﻓﻘﺎﺕ(‬ ‫ګﻪ ﺑﺎﺕ ﻗﺎﺑﻞ ﺗﻮﺟﻪ ‪ Ｂ‬ﮐﻪ ﺟﺐ ﺍﺱ ﻣﻌﺎﻣﻠﺔ ﮐﺎﺗﻌﻠﻖ ﺗﻮﺣ‪，‬ﺪ ﺳﺔ ‪ Ｂ‬ﺗﻮ ﺍﺱ ﻣ‪Ｓ‬‬ ‫ﺍﺧﺘ‪＋‬ﻑ ﮐﯽ ﮐﻮﺋﯽ ﺻﻮﺭﺕ ﺑﺎ‪ Ｒ‬ﻧﻬ‪ Ｓ‬ﺭﻫﺘﯽ ﺟ‪，‬ﺴﺎ ﮐﻪ ﻓﻘﻬﯽ ﺍﺧﺘ‪＋‬ﻑ ﻣ‪ Ｓ‬ﻫﻮﺗﺎ ‪Ｂ‬‬ ‫ﮐ‪，‬ﻮﻧﮑﻪ ﺗﻮﺣ‪，‬ﺪ ﺭﻭﺯ ﺍﻭﻝ ﺳﺔ ﻫﯽ ﺍﻧﺴﺎﻥ ﮐﯽ ﻃﺮﻑ ﺍﷲ ﮐﺎ ﺍګﺴﺎ ﭘ‪，‬ﻐﺎﻡ ‪ Ｂ‬ﺟﺲ ﻣ‪Ｓ‬‬ ‫ﺗﻐ‪，‬ﺮ ﻭﺗﺒﺪﻝ ګﺎ ﮐﻤﯽ ګﺎﺯګﺎﺩﺗﯽ ﻧﻬ‪ Ｓ‬ﻫﻮﺋﯽ ‪ Ｃ‬ﻧﺒﯽ ﮐﯽ ګﻬﯽ ﺩﻋﻮﺕ ﺗ‪％‬ﯽ ﮐﻪ‪:‬‬ ‫” &‪“ ÿçνçŽöxî >µ≈s9Î) ôÏiΒ /ä3s9 $tΒ ©!$# (#ρ߉ç7ôã$# Èβr‬‬ ‫ګﻌﻨﯽ ﮐﻪ ﺍﷲ ﮐﯽ ﻋﺒﺎﺩﺕ ﮐﺮﻭ ﺍﺱ ﮐﺔ ﺳﻮﺍ ﮐﻮﺋﯽ ﻣﻌﺒﻮﺩ ﻧﻬ‪ Ｓ‬۔‬ ‫ﺍﺱ ﻟﺌﺔ ﺿﺮﻭﺭﯼ ‪ Ｂ‬ﮐﻪ ‪ Ａ‬ﺍﭘﻨﺔ ﺩﻟﻮﺃ ﮐﻮ ﺳﻤﺠ‪％‬ﺎﺩګﺄ ﮐﻪ ﺗﻮﺣ‪，‬ﺪ ﻣ‪ Ｓ‬ﺗﻘﻠ‪，‬ﺪ ﮐﯽ‬ ‫ﮔﻨﺠﺎﺋﺶ ﻧﻬ‪ Ｂ Ｓ‬ﺍﻟﺒﺘﻪ ﻓﺮﻭﻋﺎﺕ ﻣ‪ Ｓ‬ﭼﻨﺪ ﺷﺮﻭﻁ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﺗﻘﻠ‪，‬ﺪ ﺟﺎﺋﺰ ‪ Ｂ‬ﮐ‪，‬ﻮﻧﮑﻪ ګﻪ‬ ‫ﻓﺮﻭﻋﺎﺕ ﻗﻄﻌﯽ ﻧﻬ‪ Ｓ‬ﻫﻮﺗ‪ Ｓ‬ﺍﻭﺭ ﺑﺴﺎ ﺍﻭﻗﺎﺕ ﻗﻄﻌﯽ ﺩﻻﺋﻞ ﭘﺮ ﻣﺒﻨﯽ ﻧﻬ‪ Ｓ‬ﻫﻮﺗ‪Ｓ‬‬ ‫)ﺑﺸﺮﻃ‪，‬ﮑﻪ ‪ Ａ‬ﺍﺟﻤﺎﻝ ‪،‬ﻋﻤﻮﻡ ‪،‬ﺍﻃ‪＋‬ﻕ ﻭﻏ‪，‬ﺮﻩ ﻇﻨ‪，‬ﺎﺕ ﮐﻮ ﻣﻌﺘﺒﺮ ﻣﺎﻧ‪ Ｓ‬ﺟﻮ ﻣﺨﺼﺼﺎﺕ‬ ‫‪،‬ﻣﻘ‪，‬ﺪﺍﺕ ﺍﻭﺭ ﻣﺒﻨ‪，‬ﺎﺕ ﮐﯽ ﻣﺤﺘﺎﺝ ﻫﻮﺗﯽ ﻫ‪ Ｓ‬ﺗﺎﮐﻪ ﻇﻨ‪，‬ﺖ ﺭﻓﻊ ﻫﻮﺳﮑﺔ ۔ﺟ‪，‬ﺴﺎ ﮐﻪ‬ ‫ﺍﺻﻮﻝ ﻓﻘﻪ ﻣ‪ Ｓ‬ﻭﺍﺿﺢ ‪( Ｂ‬ﺍﻭﺭ ګﻪ ‪Ｌ‬ﯽ ﺍﺱ ﺷﺨﺺ ﮐﺔ ﻟﺌﺔ ﺟﺎﺋﺰ ‪ Ｂ‬ﺟﻮ ﺍﺗﺒﺎﻉ ﮐﺎ ﻃﺮګﻖ‬ ‫ﺍﺧﺘ‪，‬ﺎﺭ ﮐﺮﺓ ﻧﻪ ﮐﻪ ﺟﻤﻮﺩ‪،‬ﺗﻌﺼﺐ ﺍﻭﺭ ﺟﻬﺎﻟﺖ ﮐﺎ ﺟ‪，‬ﺴﺎﮐﻪ ﻋﻠﻢ ﺍﻻﺻﻮﻝ ﺳﺔ ﺛﺎﺑﺖ‬ ‫‪Ｂ‬۔‬ ‫‪ Ａ‬ﻗﺎﺭﯼ ﮐﻮ ګﻪ ﺑﺘﺎﻧﺎﺿﺮﻭﺭﯼ ﺳﻤﺠ‪％‬ﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ﻓﺘﻮﯼ ﮐﯽ ﺩﻭﺑﻨ‪，‬ﺎﺩګﺄ ﻫﻮﺗﯽ ﻫ‪: Ｓ‬‬ ‫ ‬

‫ﺣﮑﻢ ﺷﺮﻋﯽ‬

‫ ‬

‫ﺻﻮﺭﺕ ﺣﺎﻝ )ﻭﺟﻪ ‪،‬ﺑﻨ‪，‬ﺎﺩ(‬

‫ﺍﺱ ﮐﯽ ﻣﺜﺎﻝ ګﻪ ‪ Ｂ‬ﮐﻪ ﺟﺐ ﺳﺎﺋﻞ ﮐﺴﯽ ﻣﻔﺘﯽ ﺷﺮﻋﯽ ﮐﺔ ﭘﺎﺱ ﮐﺴﯽ ﭘﯽ ﺟﺎﺳﮑﻨﺔ‬ ‫ﻭﺍﻟﯽ ﺷﺌﺔ ﮐﺎ ﭘ‪，‬ﺎﻟﻪ ﻟﺔ ﮐﺮﺟﺎﺋﺔ ﺗﺎﮐﻪ ﻭﻩ ﺍﺱ ﺷﺌﺔ ﮐﯽ ﺣﻠﺖ ﻭﺣﺮﻣﺖ ﮐﯽ ﻭﺿﺎﺣﺖ‬

‫‪45‬‬ ‫ﮐﺮﺳﮑﺔ ﺗﻮ ﺍﮔﺮ ﻣﻔﺘﯽ ګﻪ ﮐﻬﺔ ﮐﻪ ﺷﺮﺍﺏ ﺣﺮﺍﻡ ‪ Ｂ‬ﺗﻮ ﺍﺱ _ ﺣﮑﻢ ﺷﺮﻋﯽ ﮐﺎﺫﮐﺮ ﮐ‪，‬ﺎ‬ ‫ﻧﻪ ﮐﻪ ﺷﺮﻋﯽ ﻓﺘﻮﯼ ﭘ‪％‬ﺮ ﻣﻔﺘﯽ ﭘﺮ ﻻﺯﻡ ‪ Ｂ‬ﮐﻪ ﻭﻩ ﺷﺌﺔ ﮐﻮ ﻟ‪，‬ﺒﺎﺭ！ﺮﯼ ﻣ‪，Ｌ Ｓ‬ﺠﺔ ﺗﺎﮐﻪ ﺍﺱ‬ ‫ﻣ‪ Ｓ‬ﻣﻮﺟﻮﺩ ﻧﺸﺌﯽ ﻣﺎﺩﻩ ﮐﯽ ﺗﺼﺪګﻖ ﮐﺮﺳﮑﺔ ﭘ‪％‬ﺮﺍﮔﺮ ګﻪ ﺷﺌﺔ ﺍګﺴﯽ ﻫﻮ ﮐﻪ ﻋﺎﻡ‬ ‫ﻋﺎﺩﺕ ﺳﺔ ﺯګﺎﺩﻩ ﺍﺳﺘﻌﻤﺎﻝ ﮐﺮ_ ﭘﺮ ﻧﺸﻪ ﮐﺮﺗﯽ ﻫﻮﺗﻮ ﺍﺱ ﺑﻨﺎءﭘﺮ ﺍﻭﺭ ﺣﮑﻢ ﺷﺮﻋﯽ ﮐﯽ‬ ‫ﺑﻨﺎءﭘﺮ ﺍﺱ ﺷﺌﺔ ﮐﯽ ﺻﻮﺭﺕ ﺣﺎﻝ ﮐﯽ ﺑﻨﺎءﭘﺮ ﻣﻔﺘﯽ ﮐﺔ ﻟﺌﺔ ګﻪ ﻣﻤﮑﻦ ﻫﻮﺳﮑﺔ ﮔﺎ ﮐﻪ ﻭﻩ‬ ‫ﺷﺌﺔ ﮐﯽ ﺣﻠﺖ ګﺎ ﺣﺮﻣﺖ ﮐﺎ ﺗﻌ‪，，‬ﻦ ﮐﺮﺓ ۔‬

‫ﺍﻟﺠﺎﻣ‪，‬ﻪ ﺍﻟﻤﺪﺧﻠ‪，‬ﻪ‬ ‫ﺩﻭﺳﺮﯼ ﻓﺼﻞ ﻣ‪ Ａ Ｓ‬ﺳﻠﻔ‪，‬ﺖ ﮐﯽ ﻃﺮﻑ ﺧﻮﺩ ﮐﻮ ﻣﻨﺴﻮﺏ ﮐﺮ_ ﻭﺍﻟﯽ )ﺧﻮﺍﻩ ﻭﻩ‬ ‫ﻧﺴﺒﺖ ﺣﻖ ﻫﻮ ګﺎ ﺑﺎﻃﻞ (ﺟﻤﺎﻋﺘﻮﺃ ﺍﻭﺭ ﻣﺸﻬﻮﺭ ﺷﺨﺼ‪，‬ﺎﺕ ﮐﺎ ﺗﺬﮐﺮﻩ ﮐﺮ ﺁﺋﺔ ﻫ‪ Ｓ‬ﺟﻦ‬ ‫ﻣ‪ Ｓ‬ﺍګﮏ ﺟﻤﺎﻋﺖ ګﻪ ‪Ｌ‬ﯽ ‪ Ｂ‬ﺟﻮ ﮐﺘﺎﺏ ﻭﺳﻨﺖ ﮐﯽ ﺍﺗﺒﺎﻉ ﺍﻭﺭ ﻣﺬﻫﺐ ﺻﺤﺎﺑﻪ‬ ‫ﻭﺗﺎﺑﻌ‪，‬ﻦ ﮐﺎﺩﻋﻮﯼ ﮐﺮﺗﯽ ‪ Ｂ‬ﺍﻭﺭ ﻧﻈﺮ ﻭﺍﺳﺘﺪﻻﻝ ﻣ‪ Ｓ‬ﺍﻧﻬﯽ ﮐﯽ ﭘ‪，‬ﺮﻭﯼ ﮐﺮﺗﯽ ‪Ｂ‬۔ګﻪ‬ ‫ﺟﻤﺎﻋﺖ ګﻌﻨﯽ ﺟﺎﻣ‪，‬ﻪ ﻣﺪﺧﻠ‪，‬ﻪ ﺍﻭﺭ ﺍﺱ ﮐﺔ ﺑﺮﺍﺑﺮ ﻭﺍﻟﯽ ﺟﻤﺎﻋﺖ ﺟﻮ ﺍﺱ ﺳﺔ ﺫﺭﺍ ﮐﻢ‬ ‫ﺧﻄﺮﻧﺎﮎ ‪ Ｂ‬ګﻌﻨﯽ ﺍﻟﺒﺎﻧ‪，，‬ﻦ ګﻪ ﺩﻭﻧﻮﺃ ﺁ！‪ ＃‬ﺟﻤﺎﻋﺘﻮﺃ ﻣ‪ Ｓ‬ﺷﺎﻣﻞ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺍﺱ ﮐﺘﺎﺏ ﮐﺎ‬ ‫ﺍﺻﻞ ﻣﻮﺿﻮﻉ ﻫ‪ Ｓ‬ﺧﺎﺹ ﮐﻪ ﭘﻬﻠﯽ ﺟﻤﺎﻋﺖ ﮐﻪ ﺍﺱ ﮐﺔ ﺍﺻﻮﻝ ﺑﺆﺓ ﺳﻨﮕ‪，‬ﻦ ﻫ‪ Ｓ‬ﺍﻭﺭ‬ ‫ﻭﻩ ﺍﻧﻬ‪ Ｓ‬ﺳﻠﻔ‪，‬ﺖ ﮐﺎ ﻟﺒﺎﺩﻩ ﺍﻭﺅ‪＄‬ﺎﻧﺎ ﭼﺎﻫﺘﺔ ﻫ‪ Ｓ‬ﺣﺎﻻﻧﮑﻪ ګﻪ ﺑﻮﺩﺓ ﺍﻭﺭ ﻗﻠ‪，‬ﻞ ﺍﻻﺗﺒﺎﻉ‬ ‫ﻫ‪ Ｓ‬۔‬ ‫ګﻪ ﺑﺎﺕ ‪ Ａ‬ﺍګﮏ ﭘ‪％‬ﺮ ﺩ‪Ｃ‬ﺍ ﺩګﺄ ﮐﻪ ﺍﺱ ﻋﻤﻞ ﮐﺔ ﺫﺭګﻌﺔ ‪ Ａ‬ﺍګﮏ ﺟﻤﺎﻋﺖ ﮐﻮ ﺩﻭﺳﺮﯼ‬ ‫ﭘﺮ ﺧﻮﺍﻫﺶ ګﺎ ﺗﻌﺼﺐ ﮐﯽ ﻭﺟﻪ ﺳﺔ ﻓﻀ‪，‬ﻠﺖ ﻧﻬ‪ Ｓ‬ﺩګﺄ ﮔﺔ ﺑﻠﮑﻪ ﻗﺎﺭﯼ ﭘﺮ ﭼ‪％‬ﻮﺅ ﺩګﺄ‬ ‫ﮔﺔ ﮐﻪ ﻭﻩ ﺩګﻦ ﺍﻭﺭ ﻋﻘﻞ ﮐﺔ ﺍﺻﻮﻟﻮﺃ ﺍﻭﺭ ‪Ｆ‬ﺍګﺎﺕ ﮐﯽ ﺭﻭﺷﻨﯽ ﻣ‪ Ｓ‬ﺍګﮏ ﺭﺍﺋﺔ ﺍﺧﺘ‪，‬ﺎﺭ‬ ‫ﮐﺮﺳﮑﺔ۔‬ ‫ګﻪ ﺟﻤﺎﻋﺖ ‪Ｌ‬ﯽ ﺟﺎﻣ‪，‬ﻪ ﻣﺪﺧﻠ‪，‬ﻪ ﺟﺲ ﻣﻨﻬﺞ ﭘﺮ ‪ Ｂ‬ﺍﭘﻨﺔ ﭘ‪，‬ﺮﻭﮐﺎﺭﻭﺃ ﮐﯽ ﺗﺮﺑ‪，‬ﺖ ﮐﺮﺗﯽ‬ ‫‪ Ｂ‬ﺍﻭﺭ ﻋﺎ‪ Ｐ‬ﺍﺳ‪＋‬ﻡ ﺳﺔ ﻣﺘﻌﻠﻖ ﺟﻮ ﺻﻮﺭﺕ ﺣﺎﻝ ﭘ‪，‬ﺶ ﮐﺮﺗﯽ ‪ Ｂ‬ﻭﻩ ﺍﻧﺘﻬﺎﺋﯽ ﺳﻨﮕ‪，‬ﻦ ‪Ｂ‬‬

‫‪46‬‬ ‫ﮐﻪ ﻧﻮﺟﻮﺍﻧﻮﺃ ﮐﯽ ﺑﺮګﻦ ﻭﺍﺷﻨﮓ ﮐﯽ ﺟﺎﺗﯽ ‪ Ｂ‬ﺍﻧﻬ‪ Ｓ‬ﻧﻔﺴ‪，‬ﺎﺗﯽ ﺷﮑﺴﺖ ﺩﯼ ﺟﺎﺗﯽ ‪Ｂ‬‬ ‫ﺣﺎﻻﺕ ﮐﯽ ﺳﻨﮕ‪，‬ﻨﯽ ﺍﺱ ﺳﺔ ﭼ‪％‬ﭙﺎﺋﯽ ﺟﺎﺗﯽ ‪ Ｂ‬ﺍﻭﺭﺍﻧﻬ‪ Ｓ‬ﻇﻠﻢ ﭘﺮ ﺭﺍﺿﯽ ﺭﻫﻨﺔ ﻭﺍﻻ ﺍﻭﺭ‬ ‫ﺳﻬﻮﻟﺖ ﭘﺴﻨﺪ ﺑﻨﺎګﺎ ﺟﺎﺗﺎ ‪ Ｂ‬۔ﺍﻥ ﺩﻋﺎﻭﯼ ﭘﺮ ‪ Ａ‬ﺍﻥ ﮐﺔ ﺍګﺴﺔ ﺩﻻﺋﻞ ﭘ‪，‬ﺶ ﮐﺮﺗﺔ ﻫ‪Ｓ‬‬ ‫ﺟﻦ ﺳﺔ ﺻﺮﻑ ﺩﺷﻤﻨﺎﻥ ﺍﺳ‪＋‬ﻡ ﻫﯽ ﻓﺎﺋﺪﻩ ﺍ！‪％‬ﺎﺳﮑﺘﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺟﻮ ﺍګﮏ ﻃﺮﻑ ﺻﻮﻓ‪，‬ﻪ‬ ‫ﺗﻮ ﺩﻭﺳﺮﯼ ﻃﺮﻑ ﺳ‪，‬ﮑﻮﻟﺮ ﺍﻓﺮﺍﺩ ﮐﺔ ﻣﻄﺎﺑﻖ ﻫ‪ Ｓ‬۔‬

‫ﺑﻨ‪，‬ﺎﺩﯼ ﺍﺻﻮﻝ‬ ‫ ‬

‫ﺍګﻤﺎﻥ ﺗﻮﺣ‪，‬ﺪ ﮐﯽ ﻣﻌﺮﻓﺖ ﺍﻭﺭ ﺭﺳﻮﻝ ﺍﷲ‪ ‬ﮐﯽ ﻻﺋﯽ ﻫﻮﺋﯽ ﺷﺮګﻌﺖ ﮐﯽ‬

‫ﺗﺼﺪګﻖ ﮐﺎﻧﺎﻡ ‪ Ｂ‬ګﻪ ﺍګﻤﺎﻥ ﮐﺔ ﻟﺌﺔ ﺷﺮﻁ ﺻﺤﺖ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺍﻋﻤﺎﻝ ﺷﺮﻁ ﮐﻤﺎﻝ ﻫ‪ Ｓ‬۔‬ ‫ ‬

‫ﺍﺱ ﺑﻨ‪，‬ﺎﺩ ﭘﺮ ﮐﻔﺮ ﺻﺮﻑ ﺍﺳﺘﺤ‪＋‬ﻝ ګﺎ ﺗﮑﺬګﺐ ګﺎ ﺍﻋﺘﻘﺎﺩ ﮐﺔ ﺫﺭګﻌﺔ ﻫﯽ ﻣﻤﮑﻦ‬

‫‪ Ｂ‬ﻋﻤﻞ ﮐﺎ ﺍﺱ ﺳﺔ ﮐﻮﺋﯽ ﺗﻌﻠﻖ ﻧﻬ‪ Ｓ‬ﺍﻭﺭ ﮐﺴﯽ ﻋﻤﻞ ﮐﯽ ﺑﻨﺎءﭘﺮ ﮐﺴﯽ ﺷﺨﺺ ﮐﻮ‬ ‫ﺍﺳﯽ ﻭﻗﺖ ﮐﺎﻓﺮ ﻗﺮﺍﺭ ﺩګﺎﺟﺎﺋﺔ ﮔﺎ ﺟﺐ ﺍﺱ ﮐﺎ ﻭﻩ ﻋﻤﻞ ﻋﺪﻡ ﺍﻋﺘﻘﺎﺩ ګﺎ ﮐﻔﺮګﻪ ﺍﻋﺘﻘﺎﺩ‬ ‫ﮐﺔ ﺳﺎﺗ‪ ＃‬ﻣﺮﺑﻮﻁ ﻫﻮ ﻣﺮﺟﺌﻪ ﮐﺎ ‪Ｌ‬ﯽ ﺍﺑﺘﺪﺍءﺳﺔ ګﻬﯽ ﻧﻈﺮګﻪ ‪ Ｂ‬۔‬ ‫‬

‫ﺍﺱ ﮐﺔ ﺑﺮﻋﮑﺲ ﺍﺱ ﻃﺮﻑ ﻣﻨﺴﻮﺏ ﺍﮐﺜﺮګﺖ ﺍﻥ ﺍﻗﻮﺍﻝ ﺳﺔ ﻻﺗﻌﻠﻖ ‪ Ｂ‬ﺍﻥ ﮐﺔ‬

‫ﻋﻘﺎﺋﺪ ﮐﺎ ﻣﺎﺣﺼﻞ ﻭﻫﯽ ‪ Ｂ‬ﺟﻮ ‪ _ Ａ‬ﺫﮐﺮ ﮐ‪，‬ﺎ ‪)Ｂ‬ﺍﺱ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﺧﺎﻟﺪ ﺍﻟﻌﻨﺒﺮﯼ ﮐﯽ‬ ‫ﮐﺘﺎﺏ ”ﺍﻟﺤﮑﻢ ﺑﻐ‪，‬ﺮ ﻣﺎﺍﻧﺰﻝ ﺍﷲ ﻭﺍﺻﻮﻝ ﺍﻟﺘﮑﻔ‪，‬ﺮ“ﮐﺔ ﺳ‪，‬ﺎﻩ ﺍﻭﺭﺍﻕ ﺍﻭﺭ ”ﻟﺠﻨ＆ ﺍﻟﺪﺍﺋﻤ＆‬ ‫ﻟﻠﺒﺤﻮﺙ ﺍﻟﻌﻠﻤ‪ ＆，‬ﻭﺍﻻﻓﺘﺎء“ ﮐﺎ ﺷ‪，‬ﺦ ﻋﺒﺪﺍﻟﻌﺰګﺰ ﺑﻦ ﻋﺒﺪﺍﷲ ﺑﻦ ﻣﺤﻤﺪ ﺁﻝ ﺷ‪，‬ﺦ ﺍﻭﺭ ﺷ‪，‬ﺦ‬ ‫ﺻﺎ‪ Ｏ‬ﺍﻟﻔﻮﺯﺍﻥ ﺍﻭﺭ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﺒﺪﺍﷲ ﺍﻟﻌﺪګﺎﻥ ﮐﯽ ﺭﮐﻨ‪，‬ﺖ ﻣ‪ Ｓ‬ﺟﺎﺭﯼ ﮐﺮﺩﻩ ﺑ‪，‬ﺎﻥ‬ ‫ﻣ‪＋‬ﺣﻈﻪ ﻫﻮﺟﺲ ﻣ‪ Ｓ‬ﺍﻧﻬﻮﺃ _ ﻟﮑ‪％‬ﺎ ﮐﻪ ګﻪ ﮐﺘﺎﺏ”ﻋﻠﻤﺎءﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆ ﺳﺔ ﻧﻘﻞ‬ ‫ﮐﺮﺩﻩ ﺍﻗﻮﺍﻝ ﻣ‪ Ｓ‬ﺍﻣﺎﻧﺖ ﻋﻠﻤﯽ ﺳﺔ ﺧﺎﻟﯽ ‪“Ｂ‬ﺍﻭﺭﺍﻧﻬﻮﺃ _ ﺍﺱ ﮐﯽ ﻧﺸﺮﻭﺍﺷﺎﻋﺖ ﭘﺮ‬ ‫ﭘﺎﺑﻨﺪﯼ ﻟﮕﺎﺩﯼ ‪ Ｂ‬ﺍګﺴﺔ ﻫﯽ ﺑﻨﺪﺭ ﺑﻦ ﻧﺎګﻒ ﺍﻟﻌﺘ‪，‬ﺒﯽ ﮐﯽ ﮐﺘﺎﺏ ”ﺍﻟﺤﮑﻢ ﺑﻐ‪，‬ﺮ ﻣﺎﺍﻧﺰﻝ‬ ‫ﺍﷲ“ﮐﺔ ﺳ‪，‬ﺎﻩ ﺍﻭﺭﺍﻕ ﻣ‪＋‬ﺣﻈﻪ ﻫﻮﺃ ‪ _ Ａ‬ﺍﭘﻨﯽ ﺍﺳﯽ ﮐﺘﺎﺏ ﮐﺔ ﺩﻭﺳﺮﺓ ﺣﺼﺔ ﻣ‪ Ｓ‬ﺍﺱ‬ ‫ﮐﺎ ﺭﺩّ ﮐ‪，‬ﺎ ‪( Ｂ‬‬

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‫ﺟﻮ ګﻪ ﺑﺎﺕ ﮐﻬﺘﺎ ﻫﻮﮐﻪ ﺑﻌﺾ ﺍﻋﻤﺎﻝ ﮐﺎ ﺍﺭﺗﮑﺎﺏ ﮐﻔﺮ ‪ Ｂ‬ﺍﮔﺮﭼﻪ ﺍﺱ ﮐﺎ ﺗﻌﻠﻖ‬

‫ﺍﻋﺘﻘﺎﺩ ﺳﺔ ﻧﻪ ﻫﻮ ﺗﻮ ﻭﻩ ﺧﺎﺭﺟﯽ ‪ Ｂ‬۔‬ ‫ ‬

‫ﺳﻮﺭة ﺍﻟﻤﺎﺋﺪﻩ ﮐﯽ ﺁګﺖ ﻣﺬﮐﻮﺭﻣ‪ Ｓ‬ﮐﻔﺮ ﺳﺔ ﮐﻔﺮ ﺍﺻﻐﺮ ﻣﺮﺍﺩ ‪ Ｂ‬ﺟ‪，‬ﺴﺎ ﮐﻪ ﺍﺑﻦ‬

‫ﻋﺒﺎﺱ ﮐﻬﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ﮐﻔﺮ ﺩﻭﻥ ﮐﻔﺮ۔‬ ‫‬

‫ﺍﺱ ﺑﻨﺎءﭘﺮ ﺗﻤﺎﻡ ﻣﺴﻠﻤﺎﻥ ﺳﺮﺯﻣ‪，‬ﻨﻮﺃ ﮐﺔ ﺣﮑﺎﻡ ﺍﻭﺭ ﺣﮑﻮﻣﺘ‪ Ｓ‬ﻣﺴﻠﻤﺎﻥ ﻫ‪ Ｓ‬ﺍﻭﺭ‬

‫ﺍﻥ ﮐﺎ ﻧﻈﺎﻡ ﺍﺳ‪＋‬ﻣﯽ ‪ Ｂ‬ﭼﻨﺎﻧﭽﻪ ﻭﻩ ﺷﺮﻋﯽ ﺍﻣ‪，‬ﺮ ﻫﻮﺋﺔ۔‬ ‫‬

‫ﺍﺳﯽ ﺑﻨﺎءﭘﺮ ﺍﻭﺭ ﺍﻥ ﺍﺣﺎﺩګﺚ ﮐﯽ ﺑﻨﺎءﭘﺮ ﺟﻮ ﺍﻣﺮﺍءﮐﯽ ﺍﺗﺒﺎﻉ ﮐﻮ ﻓﺮﺽ ﻗﺮﺍﺭ ﺩګﺘﯽ‬

‫ﻫ‪ Ｓ‬ﺍﮔﺮﭼﻪ ﻭﻩ ﮐ‪，‬ﺴﯽ ﻫﯽ ﻧﺎﻓﺮﻣﺎ ﮐﺮګﺄ ﺍﻥ ﮐﺔ ﺧ‪＋‬ﻑ ﺧﺮﻭﺝ ﺑﻠﮑﻪ ﺍﺣﺎﺩګﺚ ﮐﯽ ﺭﻭ‬ ‫ﺳﺔ ﺍﻥ ﮐﺔ ﺧ‪＋‬ﻑ ﺗﻨﻘ‪，‬ﺪ ﮐﺮﻧﺎ ‪Ｌ‬ﯽ ﻏ‪，‬ﺮ ﺷﺮﻋﯽ ‪ Ｂ‬۔‬ ‫‬

‫ﺍﺱ ﺗﺼﻮﺭ ﮐﯽ ﺑﻨﺎءﭘﺮ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﻣﻄﺎﺑﻖ ﺣﮑﻮﻣﺖ ﮐﺮ_ ﮐﺎ ﻣﻮﺿﻮﻉ‬

‫ﺑﻠﮑﻪ ﺍﷲ ﮐﯽ ﻋﺎﻡ ﺍﻃﺎﻋﺖ ﺍﻥ ﮐﺎ ﺗﻌﻠﻖ ﺗﻮﺣ‪，‬ﺪﺳﺔ ﻧﻬ‪ Ｂ Ｓ‬ﺑﻠﮑﻪ ﻭﺍﺟﺒﺎﺕ ﺳﺔ ‪Ｂ‬‬ ‫ﺟﻨﻬ‪ Ｓ‬ﮐﻠﯽ ﻃﻮﺭ ﭘﺮ ﺗﺮﮎ ﮐﺮﺩګﻨﺎ ﺑﻠﮑﻪ ﺍﷲ ﮐﺔ ﺑﻐ‪，‬ﺮ ﻣﻄﻠﻖ ﻗﺎﻧﻮﻥ ﺳﺎﺯﯼ ﮐﺮﻧﺎ ﺍﻭﺭ‬ ‫ﻟﻮﮔﻮﺃ ﮐﻮ ﺍګﺴﺔ ﺣﮑﺎﻡ ﮐﺎ ﭘﺎﺑﻨﺪ ﻭﺗﺎﺑﻊ ﺑﻨﺎﻧﺎ ﻣﻌﺎﺻﯽ ﺍﻭﺭ ﻧﺎﻓﺮﻣﺎ ‪ Ｂ‬ﺟﺲ ﮐﺔ ﻣﺘﺮﮐﺐ‬ ‫ﮐﯽ ﺑﺨﺸﺶ ﺍﺱ ﮐﯽ ﻧ‪，‬ﮑ‪，‬ﻮﺃ ﻭﮔﻨﺎﻫﻮﺃ ﮐﻮ ﻣ＂ﺎ_ ﻭﺍﻟﺔ ﺩګﮕﺮ ﺍﻣﻮﺭ ﮐﺔ ﺫﺭګﻌﺔ ﻫﻮﺟﺎﺗﯽ‬ ‫‪ Ｂ‬۔)ﻣ‪＋‬ﺣﻈﻪ ﻫﻮ ﻋﻨﺒﺮﯼ ﮐﯽ ﮐﺘﺎﺏ ﮐﺎ ﺻﻔﺤﻪ ﻧﻤﺒﺮ ‪(35‬‬ ‫‬

‫ﺟﻮ ﺣﮑﺎﻡ ﮐﯽ ﺳ‪，‬ﺎﺳﺖ ﺍﻭﺭ ﺩګﮕﺮ ﺍﻣﻮﺭ ﻣ‪ Ｓ‬ﺩﺧﻞ ﺍﻧﺪﺍﺯﯼ ﮐﺮﺓ ﻭﻩ ﺳ‪，‬ﺎﺳﯽ‬

‫ﺍﺳ‪＋‬ﻡ ﺭﺍﺋﺞ ﮐﺮ_ ﻭﺍﻻ‪Ｂ‬۔‬ ‫‬

‫ﭼﻨﺎﻧﭽﻪ ﻣﺴﻠﻤﺎﻥ ﮐﺎ ګﻪ ﮐﺎﻡ ﻧﻬ‪ Ｓ‬ﮐﻪ ﻭﻩ ﺳ‪，‬ﺎﺳﺖ ﺳﺔ ﻣﺘﻌﻠﻖ ﮔﻔﺘﮕﻮ ﮐﺮﺓ ﺑﻠﮑﻪ‬

‫ﺍﺱ ﭘﺮ ﻻﺯﻡ ‪ Ｂ‬ﮐﻪ ﻭﻩ ګﻪ ﻣﻌﺎﻣﻠﻪ ﺷﺮﻋﯽ ﺍﻣﺮﺍءﮐﺔ ﺳﭙﺮﺩ ﮐﺮﺩﺓ ﺍﻭﺭﺍﻥ ﻣﻌﺎ‪Ｆ‬ﺍﺕ ﮐﺎ‬ ‫ﺍﺣﺘﺮﺍﻡ ﮐﺮﺓ ﺟﻮ ﻭﻩ ﻣﻐﺮ‪ Ｋ‬ﻣﻤﺎﻟﮏ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﮐﺮګﺄ ﺍﻭﺭ ﺍﻥ ﻣﻤﺎﻟﮏ ﮐﺔ ﺳ‪，‬ﺎﺳﯽ ﺍﻣﻮﺭ‬ ‫ﭘﺮ ﺗﻨﻘ‪，‬ﺪ ﻧﻪ ﮐﺮﺓ ﺍﮔﺮﭼﻪ ﻭﻩ ﻣﺴﻠﻤﺎﻧﻮﺃ ﮐﯽ ﺟﺎﻥ ‪،‬ﻣﺎﻝ ‪،‬ﻋﺰﺕ ﮐﻮ ﻣﺒﺎﺡ ﻗﺮﺍﺭ ﺩګﺄ‬ ‫ﮐ‪，‬ﻮﻧﮑﻪ ﻫﻤﺎﺭﺓ ﺣﮑﺎﻡ ﻫﻤﺎﺭﺓ ﻣﺼﺎ‪ Ｏ‬ﮐﺔ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﺯګﺎﺩﻩ ﺟﺎﻧﺘﺔ ﻫ‪ Ｓ‬ﭼﻨﺎﻧﭽﻪ ‪ Ａ‬ﭘﺮﺍﻥ‬

‫‪48‬‬ ‫ﮐﯽ ﺳﻤﻊ ﻭﻃﺎﻋﺖ ﻭﺍﺟﺐ ‪ Ｂ‬ﺧﻮﺍﻩ ﺩﻝ ﺳﺔ ﻫﻮ ګﺎ ﺑﺎﺩﻝ ﻧﺨﻮﺍﺳﺘﻪ ﺍﮔﺮﭼﻪ ﻭﻩ ﻫﻤﺎﺭﯼ‬ ‫ﭘ‪ ＃＂，‬ﭘﺮ ﻣﺎﺭګﺄ ﺍﻭﺭ ﻫﻤﺎﺭﺓ ﺍﻣﻮﺍﻝ ﭼ‪，％‬ﻦ ﻟ‪Ｓ‬۔‬ ‫ګﻪ ﭘﺮ ﻓﺮګﺐ ﺑﺪﻋﺖ ﮐﺲ ﻃﺮﺡ ﺧﻮﺷﻨﻤﺎ ﺩﮐ‪％‬ﺘﯽ ‪ Ｂ‬ﺍﻭﺭﮐﺲ ﮐﺔ ﺳﻬﺎﺭﺓ ﻗﺎﺋﻢ ‪Ｂ‬؟ﺍﻥ‬ ‫ﻟﻮﮔﻮﺃ _ ﺍﺳﺘﺪﻻﻝ ﮐﺎﺍګﮏ ﻧ‪，‬ﺎ ﺍﻧﺪﺍﺯ ﺍﺧﺘ‪，‬ﺎﺭ ﮐ‪，‬ﺎ ‪ Ｂ‬ﺟﻮ ﻋﺎﻡ ﺁﺩﻣﯽ ﮐﻮ ﺍﺳﯽ ﻃﺮﻑ ﻟﺔ‬ ‫ﺟﺎﺗﺎ ‪ Ｂ‬ﺟﺲ ﻃﺮﻑ ﻭﻩ ﺟﺎﻧﺎ ﭼﺎﻫﺘﺔ ﻫﻮﺃ ﺟ‪，‬ﺴﺎ ﮐﻪ ﺩﺭﺝ ﺫګﻞ ‪:Ｂ‬‬ ‫ ‬

‫ﺍﷲ ﺗﻌﺎﻟﯽٰ _ ﻓﺮﻣﺎګﺎ‪:‬‬

‫” ‪“ ∩⊆⊂∪ tβθçΗs>÷ès? Ÿω óΟçGΨä. βÎ) ̍ø.Ïe%!$# Ÿ≅÷δr& (#þθè=t↔ó¡sù‬‬ ‫ﺍﮔﺮ ﺗﻤﻬ‪ Ｓ‬ﻋﻠﻢ ﻧﻪ ﻫﻮ ﺗﻮ ﺍ‪ Ｈ‬ﻋﻠﻢ ﺳﺔ ﭘﻮﭼ‪ ＃‬ﻟ‪，‬ﺎ ﮐﺮﻭ۔‬ ‫ﺍﺱ ﺁګﺖ ﮐﯽ ﺭﻭ ﺳﺔ ﻣﺴﻠﻤﺎﻥ ﭘﺮ ﺍ‪ Ｈ‬ﻋﻠﻢ ﮐﯽ ﻃﺮﻑ ﺍﭘﻨﺔ ‪Ｌ‬ﻠﺔ ﭘﺮﺓ ﮐﯽ ﻣﻌﺮﻓﺖ ﮐﺔ‬ ‫ﻟﺌﺔ ﺭﺟﻮﻉ ﮐﺮﻧﺎ ﻭﺍﺟﺐ ‪ Ｂ‬ﺍګﺴﺔ ﻫﯽ ﺗﻮﺣ‪，‬ﺪ ﺍﻭﺭ ﺍﺱ ﮐﺔ ﻟﻮﺍﺯﻡ ﻭﻗﻮﺍﻋﺪ ﮐﯽ ﻣﻌﺮﻓﺖ‬ ‫ﮐﺔ ﻟﺌﺔ ﺗﺎﮐﻪ ﺍﻥ ﻟﻮﮔﻮﺃ ﮐﯽ ﺷﺮﮐ‪，‬ﺎﺕ ﻣ‪ Ｓ‬ﻭﺍﻗﻊ ﻧﻪ ﻫﻮ ﺟﻨﻬ‪ Ｓ‬ﻋﻠﻢ ﻧﻬ‪ Ｓ‬۔‬ ‫ ‬

‫ﻭﻩ ﺍﺻﺤﺎﺏ ﻋﻠﻢ ﺟﻦ ﮐﯽ ﺑﺎﺕ ﭘﺮ ﺧﺎﻣﻮﺵ ﻫﻮﺟﺎﻧﺎ ﺍﻭﺭ ﺍﻥ ﮐﯽ ﺭﺍﺋﺔ ﭘﺮ ﺗﻮﺟﻪ ﺩګﻨﺎ‬

‫ﻭﺍﺟﺐ ‪ Ｂ‬ﻭﻩ ﻫ‪ Ｓ‬ﺟﻮ ﺍﻥ ﮐﺔ ﻣﻌﺘﺒﺮ ﺗﺮګﻦ ﺍﺋﻤﻪ ﺛ‪＋‬ﺛﻪ ګﻌﻨﯽ ”ﺍﻟﺒﺎ“‪،‬ﺍﺑﻦ ﺑﺎﺯ‪،‬ﻋﺜ‪，‬ﻤ‪，‬ﻦ‬ ‫‪‬ﮐﺔ ﺩﺭﺱ ﻭﺁﺭﺍءﺍﻭﺭ ﻋﻠﻢ ﺣﺪګﺚ ﮐﯽ ﺗﺤﻘ‪，‬ﻖ ﮐﺮﺗﺔ ﻫﻮﺃ)ﺍﷲ ﮔﻮﺍﻩ ‪ Ｂ‬ﮐﻪ ﺍﻣﺎﻡ ﺍﺑﻦ ﺑﺎﺯ‬ ‫ﺍﻭﺭ ﺍﻣﺎﻡ ﻋﺜ‪，‬ﻤ‪，‬ﻦ ﺍﻥ ﮐﺔ ﺧﺒﻂ ﺍﻭﺭ ﺍﻧﺪ‪＄‬ﺔ ﭘﻦ ﺳﺔ ﻻﺗﻌﻠﻖ ﻫ‪( Ｓ‬ﺍﻭﺭ ﺍﻓﻀﻞ ﻭﻩ ‪ Ｂ‬ﺟﻮ‬ ‫ﺣﺮﻣ‪，‬ﻦ ﮐﺔ ﺟﺎﻣﻌﺎﺕ ﺳﺔ ﻓﺎﺭﻍ ﺍﻟﺘﺤﺼ‪，‬ﻞ ﻫﻮ ﺍﻭﺭ ﺍﻟﺒﺎ ﮐﺎ ﺑ‪＋‬ﻭﺍﺳﻄﻪ ګﺎ ﺑﺎﻟﻮﺍﺳﻄﻪ‬ ‫ﺷﺎﮔﺮﺩ ﻫﻮ ﺍﮔﺮﭼﻪ ﮐﭽ‪ ＃‬ﻫﯽ ﻋﺮﺻﺔ ﮐﺔ ﻟﺌﺔ ﺭ＠ ﻫﻮ)ﺍﻥ ﮐﺔ ﺷﻤﺎﻟﯽ ﺍﻣﺮګﮑﯽ ﺍﻭﺭ ګﻮﺭﭘﯽ‬ ‫ﻏ‪，‬ﺮ ﻋﺮ‪ Ｋ‬ﻣﺴﻠﻤﺎﻥ ﭘ‪，‬ﺮﻭﮐﺎﺭﻭﺃ ﮐﯽ ﻧﺴﺒﺖ ﺳﺔ ﺍګﮏ ﻣﻔ‪，‬ﺪ ﺑﺎﺕ ګﻪ ‪Ｌ‬ﯽ ‪ Ｂ‬ﮐﻪ ﺍﻥ ﮐﺎ‬ ‫ﻋﺎ‪ Ｐ‬ﺑﺆﺓ ﺑﺆﺓ ﻟﻤﺒﺔ ﭼﻮﻏﻮﺃ ﺍﻭﺭ ﻗﺒﺎٶﺃ ﺳﺔ ﺁﺭﺍﺳﺘﻪ ﻫﻮﺗﺎ ‪Ｂ‬۔ﻭﻻﺣﻮﻝ ﻭﻻﻗﻮۃ ﺍﻻﺑﺎﷲ(‬ ‫‬

‫ﺟﺪګﺪ ﻣﺮﺟﺌﻪ ﮐﺔ ﺫﺭګﻌﺔ ګﻪ ﻟﻮﮒ ﻋﻠﻤﺎءﮐﻮ ﻏﺎﻟﺒﺎًﻻﻋﻠﻢ ﻧﻮﺟﻮﺍﻧﻮﺃ ﮐﺔ ﺫﺭګﻌﺔ‬

‫ﻧﻘﺼﺎﻥ ﭘﻬﻨﭽﺎﺗﺔ ﻫ‪ Ｓ‬ګﻪ ﭘﻬﻠﺔ ﺳﺔ ﭘﺎﻟﺶ ﺷﺪﻩ ﺍﻭﺭ ﺗ‪，‬ﺎﺭ ﻋﻘﻠﻮﺃ ﮐﻮ ﻟ‪，‬ﺘﺔ ﻫ‪ Ｓ‬ﭘ‪％‬ﺮ ﺍﻧﻬ‪Ｓ‬‬ ‫ګﻪ ﻭ‪ Ａ‬ﺩګﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ﺍﺻﻞ ﻋﻠﻢ ﻋﻠﻢ ﺣﺪګﺚ ﺍﻭﺭ ﻋﻠﻢ ﺭﺟﺎﻝ ‪ Ｂ‬ﺍﻭﺭ ﺟﻮ ﺍﻥ ﺩﻭﻧﻮﺃ‬ ‫ﻣ‪，‬ﺪﺍﻧﻮﺃ ﻣ‪ Ｓ‬ﻣﺤﻘﻖ ﻫﻮﻭﻩ ﻭﺍﺟﺐ ﺍﻻﺗﺒﺎﻉ ‪ Ｂ‬ﺗﺎﮐﻪ ‪ Ａ‬ﺍﺗﺒﺎﻉ ﺳﻨﺖ ﻣ‪ Ｓ‬ﻣﻀﺒﻮﻁ‬

‫‪49‬‬ ‫ﻫﻮﺳﮑ‪ Ｓ‬ﺍﻭﺭ ﺗﺎﺑﻌﺪﺍﺭﮐﻮ ﮐﭽ‪ ＃‬ﺳﻮﭼﻨﺔ ﺳﻤﺠ‪％‬ﻨﺔ ﮐﯽ ﺯﺣﻤﺖ ﻧﻬ‪ Ｓ‬ﮐﺮ ﭼﺎﻫ‪，‬ﺌﺔ‬ ‫ﮐ‪，‬ﻮﻧﮑﻪ ﻭﻩ ﺣﺪګﺚ ﮐﺔ ﻣﺮﺍﺗﺐ ﺍﻭﺭ ﺻﺤﺖ ﻭﺿﻌﻒ ﺍﻭﺭ ﺳﻨﺪ ﻣ‪ Ｓ‬ﻋﺎﻟﯽ ﻧﺎﺯﻝ ﻭﻏ‪，‬ﺮﻩ‬ ‫ﺍﺣﺎﺩګﺚ ﮐﯽ ﺍﺻﻄ‪＋‬ﺣﺎﺕ ﮐﺎ ﻋﻠﻢ ﻧﻬ‪ Ｓ‬ﺭﮐ‪％‬ﺘﺎ ﺍﻥ ﮐﺔ ﺫﺭګﻌﺔ ګﻪ ﻭ‪ Ａ‬ﭘ‪，‬ﺪﺍ ﮐﺮﺗﺔ ﻫ‪Ｓ‬‬ ‫ﮐﻪ ﺟﺲ ﮐﯽ ﻭﻩ ﺍﺗﺒﺎﻉ ﮐﺮﺭ＠‪ Ｂ‬ﻭﻩ ﺑﻠﻨﺪ ﻣﺮﺗﺒﺔ ﭘﺮ ﻓﺎﺋﺰ ‪ Ｂ‬ﺍﺱ ﻃﺮﺡ ﺍګﮏ ﺍﻋﺘﺒﺎﺭ ﺳﺔ‬ ‫ﺍﺳﺔ ﺍﭘﻨﺔ ﻣﺘﺒﻮﻉ ﮐﺔ ﻣﻘﺎﺑﻠﺔ ﻣ‪ Ｓ‬ﮔﻤﺮﺍﻩ ﻗﺮﺍﺭ ﺩګﺘﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺩﻭﺳﺮﯼ ﻃﺮﻑ ﺟﻮ ﺍﺱ‬ ‫ﻣﻨﻬﺞ ﮐﺎﭘ‪，‬ﺮﻭﻧﻪ ﻫﻮ ﺍﺱ ﮐﺔ ﻣﻘﺎﺑﻠﺔ ﻣ‪ Ｓ‬ﺍﺳﺔ ﻓﺎﺋﻖ ﺍﻭﺭ ﺍﻓﻀﻞ ﻗﺮﺍﺭ ﺩګﺘﺔ ﻫ‪Ｓ‬۔‬ ‫ ‬

‫ﻣﺨﺎﻟﻒ ﻋﻠﻤﺎءﮐﺔ ﺍﻗﻮﺍﻝ ﮐﻮ ﺭﺩ ﮐﺮ_ ﮐﺔ ﻟﺌﺔ ګﻪ ﻋﻠﻢ ﺟﺮﺡ ﻭﺗﻌﺪګﻞ ﮐﺎ ﺳﻬﺎﺭﺍ‬

‫ﻟ‪，‬ﺘﺔ ﻫ‪ Ｓ‬ﮐﺘﻨﺔ ﻫﯽ ﻋﻠﻤﺎءﺍﻭﺭﺍﺋﻤﻪ ﮐﻮ ﮔﺮﺓ ﭘﺆﺓ ﻧﺎﻣﻮﺃ ﺍﻭﺭ ﺑﺮﺓ ﺍﻟﻘﺎﺑﺎﺕ ﺳﺔ ﭘﮑﺎﺭﺗﺔ‬ ‫ﻫ‪ Ｓ‬ﺍﻭﺭ ﺍﭘﻨﺔ ﻣﻘﻠﺪ ﭘ‪，‬ﺮﻭﮐﺎﺭﻭﺃ ﻣ‪ Ｓ‬ﺍﭘﻨﺎ ﭘﺮﻓﺮګﺐ ﺳﺎﻣﺎﻥ ﻋﺎﻡ ﮐﺮﮐﺔ ﺍﻧﻬ‪ Ｓ‬ﻣﺒﺎﺭﮎ ﺑﺎﺩ‬ ‫ﺩګﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ﺍﺱ ﺩﻭﺭ ﻣ‪ Ｓ‬ﻭﻩ ﻫﯽ ﻋﻠﻢ ﺟﺮﺡ ﻭﺗﻌﺪګﻞ ﮐﺔ ﺣﺎﻣﻞ ﻫ‪ Ｓ‬ﺍﻭﺭ ﻋﻠﯽ ﺑﻦ‬ ‫ﻣﺪګﻨﯽ ‪،‬ګﺤ‪，‬ﯽٰ ﺑﻦ ﻣﻌ‪，‬ﻦ ‪،‬ګﺤ‪，‬ﯽٰ ﺑﻦ ﺳﻌ‪，‬ﺪ ﺍﻟﻘﻄﺎﻥ ﮐﺔ ﺣﻘ‪，‬ﻘﯽ ﻭﺍﺭﺙ ﻫ‪ Ｓ‬ﺍﺱ ﺳﺎﺭﺓ‬ ‫ﻋﻤﻞ ﮐﺎ ﻧﺘ‪，‬ﺠﻪ ګﻪ ﻧﮑ‪＋‬ﮐﻪ ګﻪ ﻧﻮﺟﻮﺍﻥ ﻋﻠﻤﺎءﺳﺔ ﮐﺘﺮﺍﺗﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﻋﻠﻤﯽ ﺗﺤﻘ‪，‬ﻖ ﮐﺔ‬ ‫ﺑﺠﺎﺋﺔ ﺍﭘﻨﯽ ﺫﺍﺗﯽ ﺗﺤﻘ‪，‬ﻖ ﮐﻮ ﺑﻬﺘﺮ ﺳﻤﺠ‪％‬ﺘﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﻋﻠﻤﺎءﮐﺔ ﻣﻘﺎﺑﻞ ﺧﻮﺩ ﮐﻮ ﺑﻬﺘﺮ‬ ‫ﺳﻤﺠ‪％‬ﺘﺔ ﻫ‪ Ｓ‬ﻟ‪，‬ﮑﻦ ﺍﺱ ﻃﺮﺡ ﮐﻪ ﻭﻩ ﻋﺎ‪ Ｐ‬ﮐﻮ ﺧﻮﺏ ﭼﺒﺎﺋﺔ ګﺎ ﺍﺱ ﮐﺎ ﻣﺮﺗﺒﻪ ﮔ‪＂％‬ﺎﺋﺔ‬ ‫ﺗﺎﮐﻪ ﻋﺎ‪ Ｐ‬ﺍﺳﺔ ګﻪ ﻣﺒﺎﺭﮎ ﺩﺓ ﮐﻪ ﻭﻩ ‪Ｌ‬ﯽ ﻋﻠﻤﺎءﮐﺔ ﺑﺮﺍﺑﺮ ‪ Ｂ‬ﺩ‪＄‬ﻮﮐﺔ ﺍﻭﺭ ﻓﺮګﺐ ﻣ‪Ｓ‬‬ ‫ﻣﺒﺘ‪＋‬ءګﻪ ﻧﻮﺟﻮﺍﻥ ﺻﺮﻑ ﺍﭘﻨﺔ ﻣﺸﺎﺋﺦ ﮐﻮ ﻣﻌﺘﺒﺮ ﺟﺎﻧﺘﺎ ‪ Ｂ‬۔‬ ‫ ‬

‫ﺍﺱ ﻣﻘﺼﺪ ﮐﻮ ﺣﺎﺻﻞ ﮐﺮ_ ﮐﺔ ﻟﺌﺔ ﺍﻧﻬﻮﺃ _ ﺍﭘﻨﺔ ﻧﺰﺩګﮏ ﻣﺴﺘﺮﺩ ﻋﻠﻤﺎءﮐﯽ‬

‫ﻓﻬﺮﺳﺘ‪ Ｓ‬ﺗ‪，‬ﺎﺭ ﮐﺮﺭﮐ‪％‬ﯽ ﻫ‪ Ｓ‬ﺟﻨﻬ‪ Ｓ‬ﺍﭘﻨﺔ ﭘ‪，‬ﺮﻭﮐﺎﺭﻭﺃ ﻣ‪ Ｓ‬ﺗﻘﺴ‪，‬ﻢ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ‬ ‫ﺍﻧﻬ‪ Ｓ‬ﺍﻥ ﮐﯽ ﮐﺘﺐ ﭘﺆ‪＄‬ﻨﺔ ﺳﺔ ﺭﻭﮐﺘﺔ ﻫ‪ Ｓ‬ﺍګﺴﺔ ﺍﻥ ﮐﺔ ﺍﭘﻨﺔ ﻧﺰﺩګﮏ ﮐﭽ‪ ＃‬ﻣﻌﺘﺒﺮ‬ ‫ﻋﻠﻤﺎءﮐﯽ ﻓﻬﺮﺳﺘ‪ Ｓ‬ﺑﻨﺎﺭﮐ‪％‬ﯽ ﻫ‪ Ｓ‬ﺟﻮ ﻋﻘ‪，‬ﺪﺓ ﺍﻭﺭ ﺣﺪګﺚ ﻣ‪ Ｓ‬ﺍﻥ ﮐﯽ ﺍﺭﺟﺎﺋ‪，‬ﺖ ﺍﻭﺭ‬ ‫ﺍﺧﺘ‪＋‬ﻃﺎﺕ ﻭﺍﻧﺤﺮﺍﻓﺎﺕ ﺳﺔ ﻣﺘﻔﻖ ﻫﻮﺃ۔‬ ‫‬

‫ﺍﻥ ﻟﻮﮔﻮﺃ ﮐﯽ ﺟﺮﺍءﺕ ګﻬﺎﺃ ﺗﮏ ﺑﺆ‪＄‬ﯽ ﻫﻮﺋﯽ ‪ Ｂ‬ﮐﻪ ګﻪ ﺍﭘﻨﺔ ﭘ‪，‬ﺮﻭﮐﺎﺭﻭﺃ ﮐﺔ‬

‫ﻟﺌﺔ ﻣﺴﻠﻤﺎﻧﻮﺃ ﮐﯽ ﺟﺎﺳﻮﺳﯽ ﺍﻭﺭ ﺍﻧﻬ‪ Ｓ‬ﮔﻮﺭﻧﻤﻨ¦ ﮐﺔ ﺣﻮﺍﻟﺔ ﮐﺮ_ ﮐﻮ ﺟﺎﺋﺰ ﻗﺮﺍﺭ‬

‫‪50‬‬ ‫ﺩګﺘﺔ ﻫ‪ Ｓ‬ﺟ‪，‬ﺴﺎ ﮐﻪ ﺍﻥ ﮐﺔ ﺍګﮏ ﺣﻘ‪，‬ﺮ ﺷﺨﺺ ﻋﻠﯽ ﺑﻦ ﺣﺴﻦ ﺍﻟﺤﻠﺒﯽ _ ﺍﺱ ﺑﺎﺭﺓ‬ ‫ﻣ‪ Ｓ‬ﺑﺎﻗﺎﻋﺪﻩ ﻓﺘﻮﯼ ﺟﺎﺭﯼ ﮐ‪，‬ﺎ ‪)Ｂ‬ﭼﻨﺪ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆ _ ﺍﻥ ﻣﺮﺟﺌﻪ ﮐﺎ ‪Ｌ‬ﺮﭘﻮﺭ‬ ‫ﺗﻌﺎﻗﺐ ﮐ‪，‬ﺎ ‪ Ｂ‬ﺍﻭﺭ ﺍﻥ ﮐﯽ ﻧﻘﺎﺏ ﮐﺸﺎﺋﯽ ﮐﯽ ‪ Ｂ‬ﻣﺜ‪ ً＋‬ﺇﺍﮐ＂ﺮ ﺍﺑﻮﺭﺣ‪，‬ﻢ _ ﺍﭘﻨﯽ ﮐﺘﺎﺏ‬ ‫”ﺗﺤﺬګﺮ ﺍﻻﻣ＆ ﻣﻦ ﺗﻌﻠ‪，‬ﻘﺎﺕ ﺍﻟﺤﻠﺒﯽ ﻋﻠﯽ ﺍﻻﻗﻮﺍﻝ ﺍﻻﺋﻤ＆“ﺍﻭﺭ ”ﺍﻟﮑﺸﻒ ﺍﻟﻤﺜﺎﻟﯽ ﻋﻦ‬ ‫ﺳﺮﻗﺎﺕ ﺳﻠ‪，‬ﻢ ﺍﻟ‪＋％‬ﻟﯽ“ﺍګﺴﺔ ﻫﯽ ﺩګﮕﺮ ﻋﻠﻤﺎﺋﺔ ﺍﻣﺖ _ ﺣﻠﺒﯽ ﻣﺮﺟﺌﻪ ﮐﺎ ﻓﺎﺳﺪ ﻋﻘ‪，‬ﺪﻩ‬ ‫ﭘﻮﺭﯼ ﻃﺮﺡ ﻭﺍﺿﺢ ﮐ‪，‬ﺎ ‪ Ｂ‬ﺍﺳﺔ ‪ Ａ‬ﻓﺎﺋﺪﺓ ﮐﯽ ﻏﺮﺽ ﺳﺔ ﻣﮑﻤﻞ ﻃﻮﺭ ﭘﺮ ﺩﺭﺝ ﮐﺮﺭ‪Ｂ‬‬ ‫ﻫ‪Ｓ‬۔‬ ‫ﻓﻀ‪，‬ﻠ＆ ﺍﻟﺸ‪，‬ﺦ ﺻﺎ‪ Ｏ‬ﺑﻦ ﻓﻮﺯﺍﻥ ﺑﻦ ﻋﺒﺪﺍﷲ ﺍﻟﻔﻮﺯﺍﻥ‪ ،‬ﻓﻀ‪，‬ﻠ＆ ﺍﻟﺸ‪，‬ﺦ ﻋﺒﺪﺍﻟﻌﺰګﺰ ﺑﻦ‬ ‫ﻋﺒﺪﺍﷲ ﺍﻟﺮﺍﺟﺤﯽ ‪،‬ﻓﻀ‪，‬ﻠ＆ ﺍﻟﺸ‪，‬ﺦ ﺳﻌﺪ ﺑﻦ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﺒﺪﺍﻟﻌﺰګﺰ ﺁﻝ ﺣﻤ‪，‬ﺪﮐﯽ‬ ‫ﺗﻘﺪګﻤﺎﺕ ﺍﻭﺭ ﺷ‪，‬ﺦ ﻣﺤﻤﺪ ﺳﺎ‪ Ｐ‬ﺍﻟﺪﻭﺳﺮﯼ ﮐﯽ ﺗﺎﻟ‪，‬ﻒ۔‬ ‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﺣﻤﻦ ﺍﻟﺮﺣ‪，‬ﻢ‪ ،‬ﺍﻟﺤﻤﺪ ﻟ ّﻠٰﻪ ﻭﺍﻟﺼ‪＋‬ة ﻭﺍﻟﺴ‪＋‬ﻡ ﻋﻠﯽ ﺭﺳﻮﻝ ﺍﷲ ﻭﻋﻠﯽٰ ﺁﻟﻪ‬ ‫ﻭﺻﺤﺒﻪ ﻣﻦ ﻭﺍﻻﻩ ﻭﺑﻌﺪ‪،‬‬ ‫ﻣﺮﺟﺌﻪ ﮐﺔ ﻋﻨﻮﺍﻥ ﭘﺮ ﺍﻟﻠﺠﻨ＆ ﺍﻟﺪﺍﺋﻤﻪ ﮐﺔ ﭘ‪，‬ﺶ ﮐﺮﺩﻩ ﻓﺘﻮﯼ ﭘﺮ ﺷ‪，‬ﺦ ﻋﻠﯽ ﺑﻦ ﺣﺴﻦ‬ ‫ﺍﻟﺤﻠﺒﯽ ﮐﺔ ﺍﻋﺘﺮﺍﺿﺎﺕ ﭘﺮ ﺷ‪，‬ﺦ ﻣﺤﻤﺪ ﺑﻦ ﺳﺎ‪ Ｐ‬ﺍﻟﺪﻭﺳﺮﯼ ﮐﺎ ﺭﺩّ ﻣ‪＋‬ﺣﻈﻪ ﮐ‪，‬ﺎ ﺟﺲ ﮐﺔ‬ ‫ﻣﺘﻌﻠﻖ ﮐﻬﻮﺃ ﮔﺎ‪:‬‬ ‫‪‬‬

‫ﺷ‪，‬ﺦ ﻣﺤﻤﺪ _ ﺑﻬﺘﺮګﻦ ﺭﺩ ﮐ‪，‬ﺎ ‪ Ｂ‬ﺍﻭﺭ ﺟﻦ ﺍ‪ Ｈ‬ﻋﻠﻢ ﮐﺔ ﺍﻗﻮﺍﻝ ﭘﺮ ﺍﺱ ﮐﺎ‬

‫ﺍﻋﺘﻤﺎﺩ ﺗ‪％‬ﺎ ﺍﻥ ﮐﺔ ﺟﻮﺍﻗﻮﺍﻝ ﺍﺱ _ ﻧﻘﻞ ﻧﻬ‪ Ｓ‬ﮐﺌﺔ ﺍﻥ ﮐﺎ ‪Ｌ‬ﯽ ﺍﺣﺎﻃﻪ ﮐ‪，‬ﺎ ‪ Ｂ‬ﺍﻭﺭ ﺟﻬﺎﺃ‬ ‫ﺗﮏ ﺍﻟﻠﺠﻨ＆ ﺍﻟﺪﺍﺋﻤﻪ ﮐﺔ ﻓﺘﻮﯼ ﮐﻮ ﻣﺸﮑﻮﮎ ﻗﺮﺍﺭ ﺩګﻨﺔ ﻭﺍﻟﯽ ﺑﺎﺕ ‪ Ｂ‬ﺗﻮ ﺍﺱ ﮐﯽ ﻗﻄﻌﺎً‬ ‫ﮐﻮﺋﯽ ﮔﻨﺠﺎﺋﺶ ﻧﻬ‪ Ｂ Ｓ‬ﮐ‪，‬ﻮﻧﮑﻪ ګﻪ ﻓﺘﻮﯼ ﺗﻤﺎﻡ ﺍﺭﮐﺎﻥ ﮐﺔ ﺍﺗﻔﺎﻕ ﺍﻭﺭ ﺍﻥ ﮐﺔ ﺩﺳﺘﺨﻄﻮﺃ‬ ‫ﮐﺔ ﺳﺎﺗ‪ ＃‬ﺷﺎﺋﻊ ﮐ‪，‬ﺎ ﮔ‪，‬ﺎ ‪Ｂ‬۔‬ ‫‬

‫ﺷ‪，‬ﺦ ﻋﻠﯽ ﺣﺴﻦ ﺍﻭﺭ ﺍﺱ ﮐﺔ ﺩګﮕﺮ ‪ Ａ‬ﺧ‪，‬ﺎﻝ ﭘﺮګﻪ ﻻﺯﻡ ‪ Ｂ‬ﮐﻪ ﻭﻩ ﺧﻮﺩ ﮐﻮ ﻣﺴﺌﻠﻪ‬

‫ﺍګﻤﺎﻥ ﻣ‪ Ｓ‬ﺳﻠﻒ ﮐﯽ ﻃﺮﻑ ﻣﻨﺴﻮﺏ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺗﻮ ﺍﺱ ﻣﺴﺌﻠﺔ ﻣ‪ Ｓ‬ﺳﻠﻒ ﮐﯽ ﮐﺘﺐ ﭘﺮ‬ ‫ﺍﻋﺘﻤﺎﺩ ﮐﺮګﺄ ګﻬﯽ ﮐﺎ‪ Ｂ Ｑ‬ﺟﺪګﺪ ﮐﺘﺐ ﺟﻮ ﺫﻫﻨﻮﺃ ﮐﻮ ﻣﻨﺘﺸﺮ ﮐﺮﺗﯽ ﻫ‪ Ｓ‬ﺍﻥ ﮐﯽ‬

‫‪51‬‬ ‫ﺿﺮﻭﺭﺕ ﻧﻬ‪ Ｂ Ｓ‬ﮐ‪，‬ﻮﻧﮑﻪ ﺍﻧﻬ‪ Ｓ‬ﺗﻮ ﻟ‪，‬ﺎ ‪Ｌ‬ﯽ ﺟﺎﺳﮑﺘﺎ ‪ Ｂ‬ﺍﻭﺭ ﺭﺩّ ‪Ｌ‬ﯽ ﮐ‪，‬ﺎ ﺟﺎﺳﮑﺘﺎ ‪Ｂ‬‬ ‫ﺧﺎﺹ ﮐﺮ ﺍﺱ ﻋﻈ‪，‬ﻢ ﻣﺴﺌﻠﺔ ﻣ‪ Ｓ‬ﺗﻮﺟﻮ ﻓﺘﻨﻪ ﺳﻮﭼﮑﺎ ﻫﻮ ﺍﺳﺔ ﺟﮕﺎﻧﺎ ﺗﺎﮐﻪ ﺷﺮﭘﺴﻨﺪ ﺍﺱ‬ ‫ﮐﺔ ﺫﺭګﻌﺔ ﺍ‪ Ｈ‬ﺍﻟﺴﻨﻪ ﮐﺔ ﻣﺎﺑ‪，‬ﻦ ﻓﺴﺎﺩ ﮐﻮ ﻫﻮﺍ ﺩګﺄ ﮐﺴﯽ ﻃﻮﺭ ﭘﺮ ‪Ｌ‬ﯽ ﺟﺎﺋﺰﻧﻬ‪ Ｂ Ｓ‬۔‬ ‫‬

‫ﺷ‪，‬ﺦ ﻋﻠﯽ ﺣﺴﻦ ﭘﺮګﻪ ‪Ｌ‬ﯽ ﻻﺯﻡ ‪ Ｂ‬ﮐﻪ ﻭﻩ ﺟﺐ ﺍ‪ Ｈ‬ﻋﻠﻢ ﮐﺔ ﺍﻗﻮﺍﻝ ﻧﻘﻞ ﮐﺮګﺄ‬

‫ﺗﻮﻣﮑﻤﻞ ﻃﻮﺭ ﭘﺮ ﻧﻘﻞ ﮐﺮګﺄ ﺍګﺴﺎ ﻧﻪ ﮐﺮګﺄ ﮐﻪ ﻗﻮﻝ ﮐﺎ ﺷﺮﻭﻉ ﺣﺼﻪ ﻧﻘﻞ ﮐﺮﺩګﺎ ﺍﻭﺭ ﺁﺧﺮ‬ ‫ﭼ‪％‬ﻮﺅﺩګﺎ ﺍﺱ ﺳﺔ ﺍﺱ ﻋﺎ‪ Ｐ‬ﮐﺎ ﻣﻘﺼﻮﺩ ﭘﻮﺭﯼ ﻃﺮﺡ ﺳﺎﻣﻨﺔ ﻧﻬ‪ Ｓ‬ﺁﺳﮑﺘﺎ ﺍﻭﺭ ګﻪ ﺍﺱ ﭘﺮ‬ ‫ﺍﻓﺘﺮﺍءﻣﺘﺼﻮﺭ ﻫﻮﮔﺎ ﺑﻠﮑﻪ ﮐﺴﯽ ‪Ｌ‬ﯽ ﻋﺎ‪ Ｐ‬ﮐﺔ ﻗﻮﻝ ﮐﻮ ﻧﻘﻞ ﮐﺮﺗﺔ ﻭﻗﺖ ﺍﺱ ﮐﯽ ﺗﻤﺎﻡ‬ ‫ﮐﺘﺐ ﮐﻮ ﻣ‪＋‬ﺣﻈﻪ ﮐﺮﻧﺎ ﭼﺎﻫ‪，‬ﺌﺔ ﺗﺎﮐﻪ ﺍﺱ ﮐﯽ ﺍﺻﻞ ﻣﺮﺍﺩ ﺳﺎﻣﻨﺔ ﺁﺳﮑﺔ ﺍﻭﺭ ﺍﺳﺔ ﺍﺱ‬ ‫ﮐﺔ ﺩګﮕﺮ ﺍﻗﻮﺍﻝ ﺳﺔ ‪Ｌ‬ﯽ ﺗﺎﺋ‪，‬ﺪ ﻣﻞ ﺟﺎﺋﺔ ۔‬ ‫ﺁﺧﺮ ﻣ‪ Ｃ Ｓ‬ﺍګﮏ ﮐﺔ ﻟﺌﺔ ﻋﻠﻢ ﻧﺎﻓﻊ ﺍﻭﺭ ﻋﻤﻞ ﺻﺎ‪ Ｏ‬ﮐﯽ ﺩﻋﺎ ﮐﺮﺗﺎ ﻫﻮﺃ ﻭﺻﻠﯽ ﺍﷲ ﻋﻠﯽ‬ ‫ﻧﺒ‪，‬ﻨﺎ ﻣﺤﻤﺪ ﻭﻋﻠﯽٰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ۔‬ ‫ﮐﺘﺒﻪ ﺻﺎ‪ Ｏ‬ﺑﻦ ﻓﻮﺯﺍﻥ ﺑﻦ ﻋﺒﺪﺍﷲ ﺍﻟﻔﻮﺯﺍﻥ۔‬ ‫‪‬‬

‫ﺑﺴﻢ ﺍﷲﺍﻟﺮﺣﻤﻦ ﺍﻟﺮﺣ‪，‬ﻢ ﺍﻟﺤﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﻟﻤ‪，‬ﻦ ﻭﺍﻟﺼ‪＋‬ۃ ﻭﺍﻟﺴ‪＋‬ﻡ ﻋﻠﯽ ﺍﺷﺮﻑ‬

‫ﺍﻻﻧﺒ‪，‬ﺎءﻭﺍﻟﻤﺮﺳﻠ‪，‬ﻦ ﻧﺒ‪，‬ﻨﺎ ﻣﺤﻤﺪ ﻭﻋﻠﯽ ﺁﻟﻪ ﻭ ﺻﺤﺒﻪ ﻭﺍﻟﺘﺎﺑﻌ‪，‬ﻨﺎﻣﺎﺑﻌﺪ‪،‬‬ ‫ﺷ‪，‬ﺦ ﻣﺤﻤﺪ ﺳﺎ‪ Ｐ‬ﺍﻟﺪﻭﺳﺮﯼ ﮐﯽ ﺗﺤﺮګﺮ ﺍﻟﻤﺴﻤﯽٰ ”ﺭﻓﻊ ﺍﻟ‪＋‬ﺋﻤ＆ ﻋﻦ ﻓﺘﻮﯼ ﺍﻟﻠﺠﻨ＆‬ ‫ﺍﻟﺪﺍﺋﻤ＆“ ﮐﺎﻣﻄﺎﻟﻌﻪ ﮐ‪，‬ﺎ ﺍﷲ ﺍﻧﻬ‪ Ｓ‬ﺗﻮﻓ‪，‬ﻖ ﺩﺓ ﺍﺱ ﮐﺎ ﻋﻨﻮﺍﻥ ﺷ‪，‬ﺦ ﻋﻠﯽ ﺣﺴﻦ‬ ‫ﻋﺒﺪﺍﻟﺤﻤ‪，‬ﺪ ﻣﺮﺟﺌﻪ ﮐﺔ ﻣﺘﻌﻠﻖ ﻟﺠﻨ＆ ﺍﻟﺪﺍﺋﻤﻪ ﮐﺔ ﻓﺘﻮﯼ ﭘﺮ ﺍﭘﻨﯽ ﮐﺘﺎﺏ ”ﺻ‪，‬ﺤ＆ ﻧﺬګﺮ“ﺍﻭﺭ‬ ‫”‘ﺍﻟﺘﺤﺬګﺮ ﻣﻦ ﻓﺘﻨ＆ ﺍﻟﺘﮑﻔ‪，‬ﺮ“ﻣ‪ Ｓ‬ﮐﺌﺔ ﺟﺎ_ ﻭﺍﻟﺔ ﺍﻋﺘﺮﺍﺿﺎﺕ ﭘﺮ ﺭﺩّ ‪ Ｂ‬ﻟﺠﻨ＆ ﺩﺍﺋﻤﻪ _‬ ‫ﺍﻥ ﺩﻭﻧﻮﺃ ﮐﺘﺐ ﻣ‪ Ｓ‬ﻣﻮﺟﻮ ﻣﺴﺌﻠﻪ ﺍګﻤﺎﻥ ﺍﻭﺭ ﺗﮑﻔ‪，‬ﺮ ﺳﺔ ﻣﺘﻌﻠﻖ ﻏﻠﻄ‪，‬ﻮﺃ ﺍﻭﺭ ﺍ‪ Ｈ‬ﻋﻠﻢ‬ ‫ﮐﺔ ﺍﻗﻮﺍﻝ ﻧﻘﻞ ﮐﺮ_ ﺳﺔ ﻣﺘﻌﻠﻖ ﻫ‪，‬ﺮﺍ ﭘ‪，％‬ﺮﺍ ﮐﺎﺍﺟﻤﺎﻟﯽ ﺟﻮﺍﺏ ﺩﺓ ﺩګﺎ ‪ Ｂ‬ﺍﺱ _‬ ‫ﺍګﺴﺎ ﺍﺱ ﻟﺌﺔ ﮐ‪，‬ﺎ ﺗﺎﮐﻪ ﺍﭘﻨﺔ ﻧﻈﺮګﺔ ﮐﺔ ﻣﻄﺎﺑﻖ ﺻﺮﻑ ﺍګﻤﺎﻥ ﮐﻮ ﺩﻝ ﺍﻭﺭﮐﻔﺮ ﮐﻮ‬ ‫ﺍﺳﺘﺤ‪＋‬ﻝ ‪،‬ﺗﮑﺬګﺐ ﺍﻭﺭ ﺍﻋﺘﻘﺎﺩ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﻣﻘ‪，‬ﺪ ﮐﺮﺩﺓ ﺷ‪，‬ﺦ ﻣﺤﻤﺪ ﺍﻟﺪﻭﺳﺮﯼ _ ﻋﻠﯽ‬ ‫ﺣﺴﻦ ﻋﺒﺪﺍﻟﺤﻤ‪，‬ﺪ ﮐﯽ ﻏﻠﻄ‪，‬ﻮﺃ ﮐﺎﺗﻌﺎﻗﺐ ﮐ‪，‬ﺎ ‪ Ｂ‬ﺍﻭﺭ ﻣﺴﺌﻠﻪ ﺍګﻤﺎﻥ ﻭﮐﻔﺮ ﮐﺔ ﻣﺘﻌﻠﻖ‬

‫‪52‬‬ ‫ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆ ﮐﺔ ﻣﻮﻗﻒ ﮐﻮ ﺍﭼ‪％‬ﯽ ﻃﺮﺡ ﻭﺍﺿﺢ ﮐ‪，‬ﺎ ‪ Ｂ‬ﮐﻪ ﺍګﻤﺎﻥ ﺩﻝ‪،‬ﺯﺑﺎﻥ ﺍﻭﺭ‬ ‫ﺟﻮﺍﺭﺡ ګﻌﻨﯽ ﺍﻋﻀﺎءﺑﺪﻧ‪，‬ﻪ ﺳﺔ ﻣﺘﻌﻠﻖ ‪ Ｂ‬ﺍﻭﺭ ﮐﻔﺮ ﻗﻮﻝ‪،‬ﻓﻌﻞ‪ ،‬ﺍﻋﺘﻘﺎﺩ ﺍﻭﺭ ﺷﮏ ‪Ｃ‬ﺍګﮏ‬ ‫ﮐﺔ ﺫﺭګﻌﺔ ﻣﻤﮑﻦ ‪ Ｂ‬ﺷ‪，‬ﺦ ﻋﻠﯽ ﺣﺴﻦ ﻋﺒﺪﺍﻟﺤﻤ‪，‬ﺪ _ ﻋﻠﻤﺎءﮐﺔ ﺍﻗﻮﺍﻝ ﮐﻮ ﮐﺎټ ﭘ‪¦，‬‬ ‫ﮐﺮ ﻧﻘﻞ ﮐﺮ_ ﮐﺔ ﺑﻌﺪ ﺍﻥ ﺳﺔ ﻣﺮﺟﺌﻪ ﮐﺎ ﻣﺬﻫﺐ ﺛﺎﺑﺖ ﮐﺮ_ ﮐﯽ ‪Ｌ‬ﺮﭘﻮﺭﮐﻮﺷﺶ ﮐﯽ ﮐﻪ‬ ‫ﺍګﻤﺎﻥ ﺍﻭﺭﮐﻔﺮ ﺩﻭﻧﻮﺃ ﮐﺎ ﺗﻌﻠﻖ ﺻﺮﻑ ﺩﻝ ﺳﺔ ‪ Ｂ‬ګﻪ ﻣﺬﻫﺐ ﺑﺎﻃﻞ ‪ Ｂ‬ﮐﺘﺎﺏ ﻭﺳﻨﺖ ﮐﺔ‬ ‫ﻧﺼﻮﺹ ﺍﻭﺭ ﺍﺋﻤﻪ ﻭ ﺍ‪ Ｈ‬ﻋﻠﻢ ﮐﺔ ﺍﻗﻮﺍﻝ ﮐﺔ ﺧ‪＋‬ﻑ ‪ Ｂ‬۔ﻋﻠﯽ ﺣﺴﻦ ﻋﺒﺪﺍﻟﺤﻤ‪，‬ﺪ ﭘﺮ ﺍﺏ‬ ‫ﻻﺯﻡ ‪ Ｂ‬ﮐﻪ ﺣﻖ ﮐﻮ ﻗﺒﻮﻝ ﮐﺮﺓ ﺍﻭﺭ ﺍګﮏ ﺍﻭﺭ ﮐﺘﺎﺏ ﻟﮑ‪ ＃‬ﮐﺮ ﺍﭘﻨﺔ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆‬ ‫ﮐﺔ ﻣﻮﻗﻒ ﮐﯽ ﻃﺮﻑ ﺭﺟﻮﻉ ﮐﯽ ﻭﺿﺎﺣﺖ ﮐﺮﺗﺔ ګﻪ ﺍﻓﻀﻞ ‪)Ｂ‬ﺣﻖ ﮐﻬﻮ ﺧﻮﺍﻩ ﺍﭘﻨﯽ‬ ‫ﺫﺍﺕ ﮐﺔ ﺧ‪＋‬ﻑ ﻫﻮ ﺧﻮﺍﻩ ﮐﺆﻭﺍ ﻫﻮ(ﺑﺎﻃﻞ ﻣ‪ Ｓ‬ﺭﻫﻨﺔ ﺳﺔ ﺣﻖ ﻗﺒﻮﻝ ﮐﺮﻧﺎ ﺑﻬﺘﺮ ‪Ｂ‬‬ ‫ﻣﺘﻘﺪﻣ‪，‬ﻦ ﻭﻣﺘﺎﺧﺮګﻦ ﻋﻠﻤﺎءﮐﺎ ګﻪ ﻃﺮﺯ ﻋﻤﻞ ﺭ＠ ‪ Ｂ‬ﮐﻪ ﻭﻩ ﻓﻮﺭﺍً ﺣﻖ ﻗﺒﻮﻝ ﮐﺮﺗﺔ ﺗ‪％‬ﺔ‬ ‫ګﻬﯽ ﺍﻥ ﮐﯽ ﺳ‪，‬ﺮﺗﻮﺃ ﮐﺎ ﺍﻋﺠﺎﺯ ‪ Ｂ‬ﻋﻤﺮﺑﻦ ﺧﻄﺎﺏ‪ _ ‬ﺍﺑﻮﻣﻮﺳﯽٰ ﺍﺷﻌﺮﯼ‪ ‬ﮐﻮ‬ ‫ﺟﻮ ﺧﻂ ﻟﮑ‪％‬ﺎ ﺗ‪％‬ﺎ ﺍﺱ ﻣ‪ Ｓ‬ﻓﺮﻣﺎګﺎ ﮐﻪ ‪”:‬ﺗﻢ ﺟﻮ ﻓ‪，‬ﺼﻠﻪ ﺻﺎﺩﺭ ﮐﺮﭼﮑﺔ ﻫﻮ ﭘ‪％‬ﺮ ﺗﻢ ﺍﺱ‬ ‫ﻣ‪ Ｓ‬ﺍﭘﻨﯽ ﺭﺍﺋﺔ ﺗﺒﺪګﻞ ﮐﺮﻟ‪，‬ﺘﺔ ﻫﻮﺍﻭﺭ ﺻﺤ‪，‬ﺢ ﻣﻮﻗﻒ ﺟﺎﻥ ﻟ‪，‬ﺘﺔ ﻫﻮﺗﻮ ﻭﻩ ﻓ‪，‬ﺼﻠﻪ ﺗﻤﻬ‪Ｓ‬‬ ‫ﺣﻖ ﮐﯽ ﻃﺮﻑ ﺭﺟﻮﻉ ﮐﺮ_ ﺳﺔ ﻧﻪ ﺭﻭﮐﺔ ﮐ‪，‬ﻮﻧﮑﻪ ﺣﻖ ﺗﻮ ﻫﻤ‪，‬ﺸﻪ ﺳﺔ ‪ Ｂ‬ﺍﺳﺔ ﮐﻮﺋﯽ‬ ‫ﭼ‪，‬ﺰ ﺑﺎﻃﻞ ﻧﻪ ﮐﺮﺳﮑﯽ ﺑﺎﻃﻞ ﻣ‪ Ｓ‬ﺭﻫﻨﺔ ﺳﺔ ﺣﻖ ﺍﺧﺘ‪，‬ﺎﺭ ﮐﺮﻟ‪，‬ﻨﺎ ﺯګﺎﺩﻩ ﺑﻬﺘﺮ ‪“Ｂ‬۔ﺍﮔﺮ‬ ‫ﻋﻠﯽ ﺣﺴﻦ ﻋﺒﺪﺍﻟﺤﻤ‪，‬ﺪ ﻣﺴﺌﻠﻪ ﺍګﻤﺎﻥ ﻭﮐﻔﺮ ﻣ‪ Ｓ‬ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆ ﮐﺔ ﻣﺬﻫﺐ ﮐﻪ ګﻪ‬ ‫ﺩﻭﻧﻮﺃ ﺍﻋﺘﻘﺎﺩ‪،‬ﻗﻮﻝ ﺍﻭﺭ ﻓﻌﻞ ﺳﺔ ﻣﺘﻌﻠﻖ ﻫ‪ Ｓ‬ﮐﯽ ﻃﺮﻑ ﺭﺟﻮﻉ ﮐﺮﻟ‪，‬ﺘﺔ ﻫ‪ Ｓ‬ﺗﻮګﻪ ﺍﻥ ﮐﯽ‬ ‫ﻓﻀ‪，‬ﻠﺖ ‪،‬ﻋﻠﻤ‪，‬ﺖ‪،‬ﺍﷲ ﮐﺔ ﺧﻮﻑ ‪،‬ﻗﺒﻮﻝ ﺣﻖ ﮐﯽ ﺩﻟ‪，‬ﻞ ﺍﻭﺭ ﺍﺋﻤﻪ ﻭﻋﻠﻤﺎءﮐﯽ ﺍﻗﺘﺪﺍءﻫﻮﮔﯽ‬ ‫ﺍﻭﺭ ﺍﻥ ﮐﺔ ﺍﺱ ﺭﺟﻮﻉ ﺳﺔ ﻓﺘﻨﻪ ﺍﺭﺟﺎءﮐﯽ ﺑ‪，‬ﺦ ﮐﻨﯽ ﻫﻮﺟﺎﺋﺔ ﮔﯽ ﮐﻪ ﺟﺲ ﮐﺔ ﺿﺮﺭ ﮐﻮ‬ ‫ﻟﺔ ﮐﺮ ﺍﻧﻬﻮﺃ _ ﺍﺳﺔ ﻧﻮﺟﻮﺍﻧﻮﺃ ﮐﺔ ﺩﺭﻣ‪，‬ﺎﻥ ﭘ‪＋，％‬ﺩګﺎ ﺍﻭﺭ ﺍﻥ ﮐﯽ ﺍﮐﺜﺮګﺖ ﮐﺔ ﺫﻫﻨﻮﺃ‬ ‫ﻣ‪ Ｓ‬ﺍﻧﺘﺸﺎﺭ ﺍﻭﺭ ﺍﻥ ﮐﺔ ﻋﻘﺎﺋﺪ ﻣ‪ Ｓ‬ﺷﺒﻬﺎﺕ ﭘ‪，‬ﺪﺍ ﮐﺮﺩګﺌﺔ ﻣ‪ Ｓ‬ﺍﷲ ﺳﺔ ﺩﻋﺎ ﮔﻮ ﻫﻮﺃ‬ ‫ﮐﻪ ﻭﻩ ‪Ｌ‬ﺎﺋﯽ ﻋﻠﯽ ﺣﺴﻦ ﻋﺒﺪﺍﻟﺤﻤ‪，‬ﺪ ﮐﻮ ﺣﻖ ﮐﯽ ﻃﺮﻑ ﺭﺟﻮﻉ ‪،‬ﻗﺒﻮﻟ‪，‬ﺖ ﺣﻖ ﮐﯽ ﺗﻮﻓ‪，‬ﻖ‬ ‫ﺩﺓ ﺍﻭﺭ ﺍﷲ _ ﺍﻧﻬ‪ Ｓ‬ﺟﺲ ﺻﻔﺎﺕ ﻭﺑ‪＋‬ﻏﺖ ﺍﻭﺭ ﻣﻮﺛﺮ ﺍﻧﺪﺍﺯ ﺗﺤﺮګﺮ ﺳﺔ ﻧﻮﺍﺯﺍ ‪ Ｂ‬ﺍﺱ‬

‫‪53‬‬ ‫ﮐﺔ ﺫﺭګﻌﺔ ﺍﻧﻬ‪ Ｓ‬ﻣﺴﺌﻠﻪ ﺍګﻤﺎﻥ ﻭﮐﻔﺮ ﻣ‪ Ｓ‬ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆ ﮐﺔ ﻋﻘ‪，‬ﺪﺓ ﮐﯽ ﻧﺸﺮ‬ ‫ﻭﺍﺷﺎﻋﺖ ﮐﯽ ﺗﻮﻓ‪，‬ﻖ ﻋﻄﺎءﻓﺮﻣﺎﺋﺔ ﺍﻭﺭ ﺍﷲ ﺳﺔ ﺩﻋﺎ ﮐﺮﺗﺎ ﻫﻮﺃ ﮐﻪ ‪Ｌ‬ﺎﺋﯽ ﻣﺤﻤﺪ ﺑﻦ ﺳﺎ‪Ｐ‬‬ ‫ﺍﻟﺪﻭﺳﺮﯼ ﮐﻮ ﺗﻮﻓ‪，‬ﻖ ﻭﺍﺳﺘﻘﺎﻣﺖ ﻋﻄﺎﻓﺮﻣﺎﺋﺔ ﺍﻭﺭ ﺍﻥ ﮐﯽ ﺍﺱ ﮐﺘﺎﺏ ﮐﻮ ﻧﺎﻓﻊ ﺑﻨﺎﺋﺔ‬ ‫ﺍګﺴﺔ ﻫﯽ ﺍﻥ ﮐﯽ ﺩګﮕﺮ ﮐﺘﺐ ﺍﻭﺭ ﺭﺩﻭﺩ ﮐﻮ ﺍﻭﺭ ﺍﺳﺔ ﻣﺒﺎﺭﮎ ﺑﻨﺎﺋﺔ ﺍﻭﺭ ﺍﺱ ﻣﺴﺌﻠﺔ ﻣ‪Ｓ‬‬ ‫ﻟﻮﮔﻮﺃ ﮐﺔ ﺫﻫﻦ ﻣ‪ Ｓ‬ﺟﻮ ﮐﺮﭼﮑﺔ ﻫ‪ Ｓ‬ﺍﻧﻬ‪ Ｓ‬ﺯﺍﺋﻞ ﻓﺮﻣﺎﺋﺔ۔ﺍﻭﺭ ﺍﷲ ﺳﺔ ﺩﻋﺎﮐﺮﺗﺎ ﻫﻮﺃ‬ ‫ﮐﻪ ﻭﻩ ﻣ‪，‬ﺮﺓ ﻃﻠﺒﺎءﻋﻠﻢ ﻭﺩګﻦ ‪Ｌ‬ﺎﺋ‪，‬ﻮﺃ ﮐﻮ ﻋﻠﻢ ﻧﺎﻓﻊ ﺍﻭﺭ ﻋﻤﻞ ﺻﺎ‪ Ｏ‬ﺍﻭﺭ ﺍﺳﺘﻘﺎﻣﺖ ﺍﻭﺭ‬ ‫ﺩګﻦ‪،‬ﺍګﻤﺎﻥ‪،‬ﺍﺳ‪＋‬ﻡ ﮐﻮ ﭼ‪％‬ﻮ！ﺔ ﺑﺆﺓ ﺗﻤﺎﻡ ﻣﺴﺎﺋﻞ ﻣ‪ Ｓ‬ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆ ﮐﺔ ﻣﻮﻗﻒ‬ ‫ﮐﻮ ﺍﺧﺘ‪，‬ﺎﺭ ﮐﺮ_ ﮐﯽ ﺗﻮﻓ‪，‬ﻖ ﻋﻄﺎ ﻓﺮﻣﺎﺋﺔ ﺍﻭﺭ ‪ Ａ‬ﺳﺐ ﮐﻮ ﺍﺳ‪＋‬ﻡ ﭘﺮ ﻣﻮﺕ ﺩﺓ ﻭﻩ ﺍﺱ‬ ‫ﻗﺎﺩﺭ ‪ Ｂ‬۔ﻭﺻﻠﯽ ﺍﻟ ّﻠٰﻪ ﻭﺑﺎﺭﮎ ﻋﻠﯽ ﻋﺒﺪﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻣﺤﻤﺪ ﻭﻋﻠﯽٰ ﺁﻟﻪ ﻭﺍﺻﺤﺎﺑﻪ ﻭﺍﺗﺒﺎﻋﻪ‬ ‫ﺑﺎﺣﺴﺎﻥ ﺍﻟﯽ ګﻮﻡ ﺍﻟﺪګﻦ۔‬ ‫ﻗﺎﻟﻪ ﻭﮐﺘﺒﻪ‪ :‬ﻋﺒﺪﺍﻟﻌﺰګﺰ ﺑﻦ ﻋﺒﺪﺍﻟ ّﻠٰﻪ ﺍﻟﺮﺍﺟﺤﯽ)ﺻﺪﺭ ﻣﺪﺭﺱ ﺟﺎﻣﻌ＆ ﺍﻣﺎﻡ ﻣﺤﻤﺪ ﺑﻦ ﺳﻌﻮﺩ‬ ‫ﺍﻻﺳ‪＋‬ﻣ‪，‬ﻪ(۔ ‪20/5/1422‬ﻫﺠﺮﯼ۔‬ ‫‪‬‬

‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﺣﻤﻦ ﺍﻟﺮﺣ‪，‬ﻢ ﺍﻟﺤﻤﺪ ﷲ ﻭﮐﻔﯽ ﻭﺻﻠﻮﺍﺕ ﺍﷲ ﻭﺳ‪＋‬ﻣﻪ ﻋﻠﯽ ﻋﺒﺪﻩ‬

‫ﺍﻟﻤﺼﻄﻔﯽٰ ﻧﺒ‪，‬ﻨﺎ ﻣﺤﻤﺪ ﻭ ﻋﻠﯽٰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺍ‪＄‬ﻞ ﺍﻟﻮﻓﺎءﺍﻣﺎﺑﻌﺪ‪،‬‬ ‫ﺍﷲ ﻟﺠﻨ＆ ﺍﻟﺪﺍﺋﻤﻪ ﮐﻮ ﻣﺰګﺪ ﺗﻮﻓ‪，‬ﻖ ﻭ‪Ｆ‬ﺍګﺖ ﺳﺔ ﻧﻮﺍﺯﺓ ﺍﺱ _ ﻋﻠﯽ ﺑﻦ ﺣﺴﻦ ﺑﻦ‬ ‫ﻋﺒﺪﺍﻟﺤﻤ‪，‬ﺪ ﺍﻟﺤﻠﺒﯽ ﮐﯽ ﮐﺘﺐ”ﺍﻟﺘﺤﺬګﺮ ﻣﻦ ﻓﺘﻨ＆ ﺍﻟﺘﮑﻔ‪，‬ﺮ“ﺍﻭﺭ ”ﺻ‪，‬ﺤ＆ ﻧﺬګﺮ“ ﮐﯽ ﻣﺬﻣﺖ‬ ‫ﻣ‪ Ｓ‬ﻣﻮﺭﺧﻪ ‪14/6/1421‬ځ ﮐﻮ ﺍګﮏ ﻓﺘﻮﯼ ﺟﺎﺭﯼ ﮐ‪，‬ﺎ ﺟﺲ ﮐﺎ ﻧﻤﺒﺮ ‪ Ｂ21517‬ﺍﺱ‬ ‫ﻓﺘﻮﺓ ﻣ‪ Ｓ‬ﻣﺨﺘﺼﺮ ﻃﻮﺭ ﭘﺮ ﻣﺬﮐﻮﺭﻩ ﮐﺘﺐ ﻣ‪ Ｓ‬ﻣﻮﺟﻮﺩ ﺍﻏ‪＋‬ﻁ ﮐﯽ ﻧﺸﺎﻥ ﺩﻫﯽ ﮐﯽ‬ ‫ﮔﺌﯽ ‪ Ｂ‬ﺍﻭﺭ ﺗﻔﺼ‪，‬ﻞ ﺳﺔ ﺍﺱ ﻟﺌﺔ ﺍﺣﺘﺮﺍﺯ ﮐ‪，‬ﺎ ﮔ‪，‬ﺎ ﮐﻪ ګﻪ ﻓﺘﻮﯼ ‪ Ｂ‬ﻣﻔﺼﻞ ﺭﺩّ ﻧﻬ‪Ｓ‬‬ ‫۔ﻣﻨﺎﺳﺐ ګﻬﯽ ﺗ‪％‬ﺎ ﮐﻪ ﺣﻖ ﮐﻮ ﺍﭼ‪％‬ﯽ ﻃﺮﺡ ﻭﺍﺿﺢ ﮐ‪，‬ﺎ ﺟﺎﺗﺎ ﺟ‪，‬ﺴﺎ ﮐﻪ ﺍﺱ _ ﺑﺎﻃﻞ ﮐﻮ‬ ‫ﻭﺍﺿﺢ ﮐ‪，‬ﺎ ‪ Ｂ‬ﻭﻩ ﺟﺎﻧﺘﺎ ‪ Ｂ‬ﮐﻪ ﺟﻦ ﺣﻀﺮﺍﺕ _ ګﻪ ﻓﺘﻮﯼ ﺟﺎﺭﯼ ﮐ‪，‬ﺎ ‪ Ｂ‬ﻭﻩ ﺑﺰﺭﮔﺎﻥ ﺍﺱ‬ ‫ﺳﺔ ﺑﺆځ ﮐﺮ ﻋﻠﻢ ﻭﺍﻟﺔ‪ ،‬ﻋﻤﺮ ﺭﺳ‪，‬ﺪﻩ ‪،‬ﺍﻭﺭ ﻋﻘ‪，‬ﺪﺓ ﮐﻮ ﺟﺎﻧﻨﺔ ﻭﺍﻟﺔ ﻫ‪ Ｓ‬ﺍﮔﺮ ﺍﻧﻬﻮﺃ _‬ ‫ﺍﺱ ﮐﺔ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﮐﭽ‪ ＃‬ﻟﮑ‪ ＃‬ﺩګﺎ ‪ Ｂ‬ﺗﻮ ﺍﺳﺔ ﺍﻥ ﮐﺎ ﺷﮑﺮﮔﺰﺍﺭ ﻫﻮﻧﺎ ﭼﺎﻫ‪，‬ﺌﺔ ﺍﻭﺭ ﺍﻥ ﮐﺔ‬

‫‪54‬‬ ‫ﺣﻖ ﻣ‪ Ｓ‬ﺩﻋﺎ ﮐﺮ ﭼﺎﻫ‪，‬ﺌﺔ ﺍﻭﺭ ﺍﻥ ﺍﻏ‪＋‬ﻁ ﺳﺔ ﺭﺟﻮﻉ ﮐﺎ ﺍﻋ‪＋‬ﻥ ﮐﺮﺩګﻨﺎ ﭼﺎﻫ‪，‬ﺌﺔ ﺗﺎﮐﻪ‬ ‫ﻓﺘﻨﺔ ﮐﯽ ﺑ‪，‬ﺦ ﮐﻨﯽ ﻫﻮ ﮐ‪，‬ﻮﻧﮑﻪ ګﻪ ﻣﻮﻗﻒ ﭼ‪％‬ﻮ！ﺔ ﺑﺆﺓ ﺳﺐ ﭘﺮ ﺑﺆﺍﺷﺎﻕ ‪ Ｂ‬ﻟ‪，‬ﮑﻦ ﺑﺠﺎﺋﺔ‬ ‫ﻣﺎﻧﻨﺔ ﮐﺔ ﺍﻟ＂ﺎ ﻣﺨﺎﻟﻔﺖ ﮐﺮ_ ﻟﮕﺎ ﺍﻭﺭ ﻟﺠﻨ＆ ﺩﺍﺋﻤﻪ ﭘﺮ ﺭﺩّﮐﺮ_ ﻟﮕﺎ ﺍﻭﺭ ﺍﭘﻨﯽ ﻏﻠﻄ‪，‬ﻮﺃ ﮐﺎ‬ ‫ﺫﻣﻪ ﺩﺍﺭ ﺩﻭﺳﺮﻭﺃ ﮐﻮ ﻗﺮﺍ ﺭﺩګﻨﺔ ﻟﮕﺎ ﺍﻭﺭ ﺍﭘﻨﯽ ﺩﻭﻧﻮﺃ ﮐﺘﺎﺑﻮﺃ ﻣ‪ Ｓ‬ﻣﻮﺟﻮﺩ ﻋﺒﺎﺭﺍﺕ‬ ‫ﻭﻏ‪，‬ﺮﻩ ﮐﺔ ﺍﻧﺠﺎﻡ ﺳﺔ ﻣﻨﮑﺮ ﻫﻮ_ ﻟﮕﺎ۔ګﻪ ﻓ‪＋‬ﺃ ﮐﺎ ﮐ‪＋‬ﻡ ‪ Ｂ‬ﺍﺱ ﻣ‪ Ｓ‬ﻣ‪，‬ﺮﺍ ﻣﻌﻤﻮﻟﯽ ﺳﺎ‬ ‫ﮐ‪＋‬ﻡ ‪Ｌ‬ﯽ ﻧﻬ‪، Ｓ‬ﻣ‪，‬ﺮﯼ ﺩﻭﻧﻮﺃ ﮐﺘﺎﺑﻮﺃ ﻣ‪ Ｓ‬ﺍﺱ ﻣﺴﺌﻠﺔ ﭘﺮ ﺑﺎﻟﮑﻞ ﺑﺤﺚ ﻧﻬ‪،Ｂ Ｓ‬ﮐﻮ‬ ‫ﻧﺴﯽ ﺑﺎﺕ ﻗﺎﺑﻞ ﺍﻋﺘﺮﺍﺽ ﻭﺗﻨﻘ‪，‬ﺪ ‪Ｂ‬؟! ‪،‬ﮐﻬﺎﺃ ﺣﺼﺮ ‪Ｂ‬؟! ﮐ‪，‬ﺎ ﻗﺎﺑﻞ ﺗﻨﻘ‪，‬ﺪ ‪Ｂ‬؟! ﮐﻬﺎﺃ ‪Ｂ‬‬ ‫ﺣﺼﺮ ﺍﻭﺭ ﮐ‪，‬ﺴﺔ ‪Ｂ‬؟! ﮐﻬﺎﺃ ‪ Ｂ‬ﺗﺤﺮګﻒ؟! ﺍﻥ ﻧﺼﻮﺹ ﺳﺔ ﮐ‪，‬ﺎ ﺳﻤﺠ‪ ＃‬ﻣ‪ Ｓ‬ﺁﺗﺎ ‪ Ｂ‬ﺍﻭﺭ‬ ‫ﻣ‪，‬ﺮﯼ ﺍﻥ ﮐﺘﺎﺑﻮﺃ ﻣ‪ Ｓ‬ﻣﻮﺟﻮﺩ ﺗﻌﻠ‪，‬ﻖ ﻣ‪ Ｓ‬ﺷ‪，‬ﺦ ﺍﻻﺳ‪＋‬ﻡ ﭘﺮ ﮐﻬﺎﺃ ﺟ‪％‬ﻮټ ﺑﻮﻻﮔ‪，‬ﺎ ‪Ｂ‬‬ ‫ګﻪ ﺗﻮ ﺻﺮﻑ ﺍﻥ ﮐﺔ ﺍﻗﻮﺍﻝ ﮐﺎ ﺍﺧﺘﺼﺎﺭ ‪ Ｂ‬ﺍﻭﺭﺍﻥ ﮐﺔ ﺍﺻﻮﻟﻮﺃ ﮐﺎ ﺍﻧﻀﺒﺎﻁ ‪ Ｂ‬؟! ﮐﻬﺎﺃ‬ ‫‪ Ｂ‬ﺍﻓﺘﺮﺍءﺍﻭﺭﺟﺮﺡ ﺟﻮ ﺟﺮﺡ ﮐﻬ‪＋‬ﺋﯽ ﺟﺎﺳﮑﺔ؟! ﺍﮔﺮ ﻭ＠ﺃ ﮐﻮﺋﯽ ﻣﻨﺎﻗﺸﻪ ګﺎ ﻣﻮﺍﺧﺬﻩ ‪Ｂ‬‬ ‫ﺗﻮ ﺍﻧﻬﯽ ﮐﺔ ﺧ‪＋‬ﻑ ﻫﻮﺍ ﻧﻪ ﮐﻪ ﻧﺎﻗﻞ ﮐﺔ ؟! ﺩﺭﺣﻘ‪，‬ﻘﺖ ګﻪ ﻣ‪，‬ﺮﺍ ﮐ‪＋‬ﻡ ‪ Ｂ‬ﻫﯽ ﻧﻬ‪ Ｓ‬؟!‬ ‫ﮐﻬﺎﺃ ‪ Ｂ‬ﺗﻌﻠ‪，‬ﻖ ﮐﻬﺎﺃ ‪ Ｂ‬ﺗﺤﻤ‪，‬ﻞ ‪،‬ﮐﻬﺎﺃ ‪ Ｂ‬ﺳﻬﻮﻟﺖ ﭘﺴﻨﺪﯼ ﮐﻬﺎﺃ ‪Ｉ Ｂ‬ﮑﺎ ﭘﻦ ؟!‬ ‫‪....‬ﺍﺱ ﻣ‪ Ｓ‬ﺍﺳﯽ ﻃﺮﺡ ﺟ‪％‬ﻮټ ﺳﺔ ﻣﺰګﻦ ﻋﺒﺎﺭﺍﺕ ﻫ‪ Ｓ‬ﺟﻦ ﮐﺔ ﺁﺧﺮ ﻣ‪ Ｓ‬ﺳﻮﺍﻟ‪，‬ﻪ‬ ‫ﻧﺸﺎﻧﺎﺕ ﻫ‪ Ｓ‬ﻋﺠ‪，‬ﺐ ﺑﺎﺕ ګﻪ ‪ Ｂ‬ﮐﻪ ﻭﻩ ﺍﭘﻨﯽ ﮐﺘﺎﺑﻮﺃ ﮐﻮ ﺍﺱ ﻃﺮﺡ ﮐﯽ ﻋ‪＋‬ﻣﺎﺕ ﺳﺔ‬ ‫‪Ｌ‬ﺮﺩګﺘﺎ ‪ Ｂ‬ګﻪ ﺍﺱ ﮐﺔ ﻧﺰﺩګﮏ ﻋﻠﻢ ﻫ‪ Ｓ‬ﻣ‪ _ Ｓ‬ﮐﺴﯽ ﺍﻭﺭ ﻣﻮﻟﻒ ﮐﻮ ګﻪ ﻋ‪＋‬ﻣﺎﺕ ﺍﺱ‬ ‫ﻗﺪﺭ ﺍﺳﺘﻌﻤﺎﻝ ﮐﺮﺗﺔ ﻧﻬ‪ Ｓ‬ﺩګﮑ‪％‬ﺎ ګﻪ ﻋ‪＋‬ﻣﺎﺕ ﻣﻮﻟﻔ‪，‬ﻦ ﺍﻭﺭ ﻣﺤﻘﻘ‪，‬ﻦ ﺍﺷﺘﻌﺎﻝ ﺩﻻ_ ﮐﺔ‬ ‫ﻟﺌﺔ ﺍﺳﺘﻌﻤﺎﻝ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬۔‬ ‫ﺍ‪ Ａ‬ﺑﺎﺕ ګﻪ ‪ Ｂ‬ﮐﻪ ﺣﻘ‪，‬ﻘﺖ ﺳﺔ ﻧﺎﻭﺍﻗﻒ ﺟﻮ ﺷﺨﺺ ﺍﺱ ﮐﺔ ﺍﺱ ﺭﺩّ ﮐﻮ ﭘﺆ‪＄‬ﺔ ﮔﺎ ﻭﻩ ﺍﺱ‬ ‫ﮐﺔ ﺍﺱ ﺍﻧﺪﺍﺯ ﺭﺩّ ﺍﻭﺭﻟﻔﺎﻇﯽ‪،‬ﻣﻠﻤﻊ ﺳﺎﺯﯼ ﺳﺔ ﺩ‪＄‬ﻮﮐﻪ ﮐ‪％‬ﺎﮐﺮﻟﺠﻨﻪ ﮐﺔ ﻓﺘﻮﯼ ﮐﯽ ﺻﺪﺍﻗﺖ‬ ‫ﮐﺔ ﻣﺘﻌﻠﻖ ﺷﮑﻮﮎ ﮐﺎ ﺷﮑﺎﺭ ﻫﻮﺟﺎﺋﺔ ﮔﺎ ﺍﻭﺭ ﻟﺠﻨﻪ ﮐﻮ ﻫﯽ ﺟ‪％‬ﻮ！ﺎ ﻇﺎ‪ Ｐ‬ﺍﻭﺭ ﻗﺼﻮﺭ ﻭﺍﺭ‬ ‫ﻗﺮﺍﺭ ﺩﺓ ﮔﺎ ﺍﻭﺭ ﻭﻩ ‪Ｌ‬ﯽ ﺍﭘﻨﯽ ﺍﺱ ﮐﺘﺎﺏ ﺳﺔ ګﻬﯽ ﺗﺎﺛﺮ ﺩګﺘﺎ ‪ Ｂ‬ﮐﻪ ”‪ _ Ａ‬ﮐﺴﯽ ﻗﺎﺑﻞ‬ ‫ﺫﮐﺮ ﺷﺨﺼ‪，‬ﺖ ﺳﺔ ﺳﻨﺎ ‪ Ｂ‬ﮐﻪ ﻓﺘﻮﯼ ﻟﺠﻨﻪ ﮐﺔ ﮐﺴﯽ ﺍګﮏ ﺭﮐﻦ _ ﺟﺎﺭﯼ ﮐ‪，‬ﺎ ﺍﻭﺭ ﺑﻘ‪，‬ﻪ‬

‫‪55‬‬ ‫ﺍﺭﮐﺎﻥ _ ﺟﺎ_ ﺩګﮑ‪％‬ﺔ ﺑﻨﺎ ﻫﯽ ﺍﺱ ﮐﯽ ﺗﺼﺪګﻖ ﮐﺮﺩﯼ“ﺁﭖ ﺍﺱ ﮐﺔ ﻣﺪﺩﮔﺎﺭﻭﺃ ﺍﻭﺭ ‪Ａ‬‬ ‫ﺧ‪，‬ﺎﻟﻮﺃ ﺳﺔ ﺩﻭﺭ ﺭﻫ‪ Ｓ‬ﺑﻌﺾ ﺑﺰﺭﮔﺎﻥ ﺩګﻦ ﺍﻭﺭ ﺍﺱ ﺷﻬﺮ ﮐﺔ ﺑﻌﺾ ﺍ‪ Ｈ‬ﻋﻠﻢ ﮐﺔ‬ ‫ﻧﺰﺩګﮏ ګﻪ ﻣﻌﺎﻣﻠﻪ ﺍ‪! Ｂ Ａ‬ﺟﺐ ﻟﻮﮒ ﺍﭘﻨﺔ ﻋﻠﻤﺎءﮐﺔ ﻣﺘﻌﻠﻖ ﺍﺱ ﺣﺪ ﺗﮏ ﻋﺪﻡ ﺍﻋﺘﻤﺎﺩ‬ ‫ﮐﺎ ﺷﮑﺎﺭ ﻫﻮﺟﺎﺋ‪ Ｓ‬ﮔﺔ ﭘ‪％‬ﺮ ﮐﺲ ﭘﺮ ﺍﻋﺘﻤﺎﺩ ﮐ‪，‬ﺎ ﺟﺎﺳﮑﺘﺎ ‪Ｂ‬؟! ﺍﮔﺮ ﮐﻮﺋﯽ ﻣﻨﺼﻒ ﻣﺰﺍﺝ‬ ‫ﺍﺱ ﻓﺴﺎﺩ ﻣ‪ Ｓ‬ﻣﻌﻤﻮﻟﯽ ﺳﺎ ‪Ｌ‬ﯽ ﻏﻮﺭ ﮐﺮﻟﺔ ﺗﻮﻧﻔﺲ ﭘﺮﺳﺘﯽ ﺳﺔ ﺑﺎﺯ ﺁﺟﺎﺋﺔ ﺍﻭﺭ ﺍﮔﺮ ﻭﻩ‬ ‫ﭘ‪％‬ﺮ ‪Ｌ‬ﯽ ﺧﻮﺩ ﮐﻮ ﺣﻖ ﭘﺮ ﺳﻤﺠ‪％‬ﺘﺎ ﺭ‪ Ｂ‬ﺗﻮ ﭘ‪％‬ﺮ ﺍﺟﺘﻤﺎﻋﯽ ﻣﺼﻠﺤﺖ ﮐﺔ ﭘ‪，‬ﺶ ﻧﻈﺮ‬ ‫ﺍﻧﻔﺮﺍﺩﯼ ﻣﺼﻠﺤﺖ ﮐﻮ ﺭﺩ ّﮐﺮﺩګﺎﺟﺎﺗﺎ ‪ Ｂ‬ﺍﻭﺭ ﻫﻤﺎﺭﺓ ﻓﺎﺿﻞ ‪Ｌ‬ﺎﺋﯽ ﺷ‪，‬ﺦ ﻣﺤﻤﺪ ﺳﺎ‪Ｐ‬‬ ‫ﺍﻟﺪﻭﺳﺮﯼ‪ ‬ﮐﺎ ګﻪ ﺭﺳﺎﻟﻪ ”ﺭﻓﻊ ﺍﻻﺋﻤ＆ ﻋﻦ ﻓﺘﻮﯼ ﺍﻟﻠﺠﻨ＆ ﺍﻟﺪﺍﺋﻤ＆ “ﺟ‪％‬ﻮ！ﯽ ﭼﻤﮏ ﺩﻣﮏ‬ ‫ﮐﺎ ﭘﻮﻝ ﮐ‪％‬ﻮﻟﻨﺔ ﺍﻭﺭ ﺍﺻﻞ ﺣﻘ‪，‬ﻘﺖ ﻭﺍﺿﺢ ﮐﺮ_ ﻣ‪ Ｓ‬ﻣﻮﺛﺮ ﺗﺮګﻦ ‪ Ｂ‬ﺧﺎﺹ ﮐﺮ ﺍﺱ‬ ‫ﺷﺨﺺ ﮐﺔ ﻟﺌﺔ ﺟﻮ ﻋﻠﯽ ﺣﺴﻦ ﮐﺔ ﻣﺘﻌﻠﻖ ﺣﺴﻦ ﻇﻦ ﺭﮐ‪％‬ﺘﺎ ﻫﻮﺍﻭﺭ ګﻪ ﺳﻤﺠ‪％‬ﺘﺎ ﻫﻮﮐﻪ‬ ‫ﻟﺠﻨﻪ _ ﺍﺱ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﺯګﺎﺩﺗﯽ ﮐﯽ ‪ Ｂ‬ﺍﻭﺭ ﺍﺱ ﮐﯽ ﮐﺘﺎﺏ ﺳﺔ ﻣﺘﺎﺛﺮ ﻫﻮﺑﻄﻮﺭ ﻣﺜﺎﻝ ﺍﺱ‬ ‫_ ﺑﻌﺾ ﺍﺋﻤﻪ ﮐﺔ ﺍﻗﻮﺍﻝ ﮐﺎټ ﭘ‪ ¦，‬ﮐﺮ ﻧﻘﻞ ﮐﺮ_ ﮐﺔ ﺑﻌﺪ ګﻪ ﺩ‪＄‬ﻮﮐﻪ ﺩګﻨﺎ ﭼﺎ＠ ﮐﻪ ﮐﻔﺮ‬ ‫ﺍﻋﺘﻘﺎﺩ ﻣ‪ Ｓ‬ﻣﻨﺤﺼﺮ ‪ Ｂ‬ﺗﻮﺭﺳﺎﻟﻪ ﻣﺬﮐﻮﺭ ﺍﺱ ﮐﯽ ﺍﻥ ﺣﺮﮐﺎﺕ ﮐﯽ ﻧﺸﺎﻧﺪﻫﯽ ﮐﺮﮐﺔ ﺍﻥ ﮐﺎ‬ ‫ﺭﺩّ ﮐﺮﺗﺎ ‪ Ｂ‬ﺟﺲ ﻣ‪ Ｓ‬ﺍﺱ _ ﺻﺮﻑ ﺍﭘﻨﺔ ﻣﻄﻠﺐ ﮐﯽ ﻋﺒﺎﺭﺕ ﭘﺮ ﺗﻌﻠ‪，‬ﻖ ﻟﮑ‪％‬ﯽ ﺍﻭﺭ ﺑﺎ‪Ｒ‬‬ ‫ﻋﺒﺎﺭﺕ ﮐﻮ ﻫﻀﻢ ﮐﺮﮔ‪，‬ﺎ ﺍګﺴﺔ ﻫﯽ ‪ Ｃ‬ﻭﻩ ﮐﻠﻤﻪ ګﺎ ﻋﺒﺎﺭﺕ ﺟﺲ ﻣ‪ Ｓ‬ﺍﻋﺘﻘﺎﺩ ګﺎ ﺟﺤﻮﺩ‬ ‫ﻭﻏ‪，‬ﺮﻩ ﮐﺎ ﺫﮐﺮ ﻫﻮ ﺍﻥ ﺳﺔ ﻋﻤﻮﻣﺎً ګﻪ ﺍﺳﺘﺪﻻﻝ ﮐﺮ_ ﮐﯽ ﮐﻮﺷﺶ ﮐﯽ ﮐﻪ ﮐﻔﺮ ﺻﺮﻑ‬ ‫ﺟﺤﻮﺩ ګﺎﺍ ﻋﺘﻘﺎﺩ ﮐﺔ ﺫﺭګﻌﺔ ﻫﯽ ﻣﻤﮑﻦ ‪ Ｂ‬ﺍﻭﺭ ﭘ‪％‬ﺮ ﺍﺳﺔ ﺑﻌﺾ ﺍﺋﻤﻪ ﮐﯽ ﻃﺮﻑ ﻣﻨﺴﻮﺏ‬ ‫ﮐﺮ_ ﮐﯽ ﮐﻮﺷﺶ ﮐﯽ ﺟﺐ ﻋﻤﻞ ﮐﺎ ﺗﺬﮐﺮﻩ ﺁﺗﺎ ‪ Ｂ‬ﺗﻮ ﺍﺳﺔ ﻣﻮ！ﺔ ﺍﻭﺭ ﺟﻠﯽ ﺣﺮﻭﻑ ﻣ‪Ｓ‬‬ ‫ﻟﮑ‪％‬ﺘﺎ ‪ Ｂ‬ﺍګﺴﺎ ﺍﺋﻤﻪ ﮐﯽ ﺍﻥ ﻋﺒﺎﺭﺗﻮﺃ ﻣ‪ Ｓ‬ﮐﺮﺗﺎ ‪ Ｂ‬ﺟﻦ ﻣ‪ Ｓ‬ﻭﻩ ﻋﻤﻞ ‪،‬ﺍﻋﺘﻘﺎﺩ ﺍﻭﺭ ﺟﺤﻮﺩ‬ ‫ﮐﺔ ﺫﺭګﻌﺔ ﮐﻔﺮ ﮐﺔ ﻣﺘﻌﻠﻖ ﺑﺤﺚ ﮐﺮﺭ‪ Ｂ‬ﻫﻮﺃ ﻗﺎﺭﯼ ﺍﺱ ﮐﺔ ﺍﺱ ﺍﻧﺪﺍﺯ ﺗﺤﺮګﺮ ﺳﺔ ﻣﺘﺎﺛﺮ‬ ‫ﻫﻮﺟﺎﺗﺎ ‪ Ｂ‬ﺍﻭﺭ ﻭﻩ ګﻪ ﺳﻤﺠ‪％‬ﻨﺔ ﻟﮕﺘﺎ ‪ Ｂ‬ﮐﻪ ﺍﺱ _ ﺻﺮﻑ ﺍﻣﺎﻡ ﮐﺔ ﺍﻗﻮﺍﻝ ﮐﻮ ﻧﻘﻞ ﮐ‪，‬ﺎ‬ ‫‪ Ｂ‬ﺍﺱ ﻣ‪ Ｓ‬ﺧﻮﺩ ﺍﺱ ﮐﺎﮐﻮﺋﯽ ﻗﻮﻝ ﻧﻬ‪ Ｂ Ｓ‬ﺍﮔﺮ ګﻬﯽ ﺑﺎﺕ ‪ Ｂ‬ﺗﻮ ﺍﺋﻤﻪ ﮐﺔ ﺍﻗﻮﺍﻝ ﮐﯽ‬ ‫ﻣﻦ ﻭﻋﻦ ﺍﺳﯽ ﻃﺮﺡ ﻧﻘﻞ ﮐ‪，‬ﻮﺃ ﻧﻬ‪ Ｓ‬ﮐﺮﺗﺎ ﺍﻭﺭ ﻣﮑﻤﻞ ﮐ‪，‬ﻮﺃ ﻧﻘﻞ ﻧﻬ‪ Ｓ‬ﮐﺮﺗﺎ ﮐﺎټ ﭘ‪¦，‬‬

‫‪56‬‬ ‫ﮐ‪，‬ﻮﺃ ﮐﺮﺗﺎ ‪ Ｂ‬؟ﻋﺒﺪﺍﻟﺮﺣﻤﻦ ﻣﻬﺪﯼ‪‬ﻓﺮﻣﺎﺗﺔ ﻫ‪”:Ｓ‬ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ‪ Ｃ‬ﺑﺎﺕ ﻟﮑ‪％‬ﺘﺔ ﻫ‪Ｓ‬‬ ‫ﺟﻮ ﺍﻥ ﮐﺔ ﺣﻖ ﻣ‪ Ｓ‬ﻫﻮ ګﺎ ﺍﻥ ﮐﯽ ﻣﺨﺎﻟﻔﺖ ﻣ‪ Ｓ‬ﺟﺒﮑﻪ ﺑﻨﺪﮔﺎﻥ ﺧﻮﺍﻫﺶ ﺻﺮﻑ ﺍﭘﻨﺔ‬ ‫ﻣﻄﻠﺐ ﮐﯽ ﺑﺎﺕ ﻟﮑ‪％‬ﺘﺔ ﻫ‪“ Ｓ‬۔ﻋﻠﯽ ﺍﻟﺤﻠﺒﯽ ﮐﯽ ﻣﺴﺌﻠﻪ ﺍګﻤﺎﻥ ﻣ‪ Ｓ‬ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆‬ ‫ﮐﯽ ﻣﺨﺎﻟﻔﺖ ﺍﺱ ﻭﻗﺖ ﺳﺔ ﻫﯽ ﻣﻌﺮﻭﻑ ‪ Ｂ‬ﺟﺐ ﺍﺱ _ ﻣﺮﺍﺩ ﺷﮑﺮﯼ ﮐﯽ ﮐﺘﺎﺏ‬ ‫”ﺍﺣﮑﺎﻡ ﺍﻟﺘﻘﺮګﺮ ﻻﺣﮑﺎﻡ ﻣﺴﺌﻠ＆ ﺍﻟﺘﮑﻔ‪，‬ﺮ“ ﮐﯽ ﻃﺒﻊ ﻭﻧﺸﺮ ﻭﺍﺷﺎﻋﺖ ﮐﯽ ‪Ｌ‬ﺮﭘﻮﺭ‬ ‫ﮐﻮﺷﺸ‪ Ｓ‬ﮐ‪ Ｓ‬ﺍﮔﺮﭼﻪ ﺍﺱ _ ﻟﺠﻨ＆ ﺍﻟﺪﺍﺋﻤﻪ ﮐﯽ ﻃﺮﻑ ﺳﺔ ﺍﺱ ﮐﯽ ﻣﺬﻣﺖ ﻣ‪ Ｓ‬ﻓ‪，‬ﺼﻠﻪ‬ ‫ﺁﺟﺎ_ ﮐﺔ ﺑﻌﺪ ﺍﺱ ﺍﻟﺰﺍﻡ ﺳﺔ ﺑﭽﻨﺔ ﮐﯽ ﮐﻮﺷﺶ ‪Ｌ‬ﯽ ﮐﯽ ﺍﻭﺭ ﺍﺱ ﻭﻗﺖ ﻣ‪Ｌ _ Ｓ‬ﯽ‬ ‫ﺩﻭﺳﺘﻮﺃ ﮐﯽ ﺍګﮏ ﻣﺠﻠﺲ ﻣ‪ Ｓ‬ﺟﻮ ﺍﺱ ﺳﺔ ﺍﺱ ﮐﯽ ﮐﺘﺎﺏ ﮐﯽ ﻭﺿﺎﺣﺖ ﭼﺎﻩ ﺭ‪ Ｂ‬ﺍﺱ‬ ‫ﭘﺮ ﻭﺍﺿﺢ ﮐ‪，‬ﺎ ﮐﻪ ﻭﻩ ﺍﺱ ﮐﯽ ﮐﺘﺎﺏ ﻣ‪ Ｓ‬ﻣﺬﮐﻮﺭ ﻣﺴﺎﺋﻞ ﮐﺔ ﻣﺘﻌﻠﻖ ﺍﭘﻨﯽ ﺭﺍﺋﺔ ﻭﺍﺿﺢ‬ ‫ﮐﺮﺓ ﺍﻭﺭ ﻟﻮﮔﻮﺃ ﮐﻮ ﺩ‪＄‬ﻮﮐﻪ ﺩګﻨﺎ ﭼ‪％‬ﻮﺅ ﺩﺓ ﺍﺱ _ ﻭﻋﺪﻩ ﮐ‪，‬ﺎ ﻣﮕﺮ ﻭﻓﺎﻧﻪ ﮐ‪，‬ﺎ ۔‬ ‫ﻋﺰګﺰ ﻗﺎﺭﯼ ﻣ‪ Ｓ‬ﺁﭖ ﮐﺔ ﺍﻭﺭ ﺍﺱ ﺭﺳﺎﻟﺔ ﮐﺔ ﺩﺭﻣ‪，‬ﺎﻥ ﺣﺎﺋﻞ ﻧﻬ‪ Ｓ‬ﻫﻮﻧﺎﭼﺎﻫﻮﺃ ﮔﺎ ﺟﺲ‬ ‫_ ګﻪ ﺛﺎﺑﺖ ﮐﺮﺩګﺎ ‪ Ｂ‬ﮐﻪ ﻟﺠﻨ＆ ﺍﻟﺪﺍﺋﻤﻪ _ ﺍﭘﻨﺔ ﻓﺘﻮﺓ ﻣ‪ Ｓ‬ﺣﻠﺒﯽ ﮐﯽ ﮐﺘﺎﺏ ﻣ‪Ｓ‬‬ ‫ﻣﻮﺟﻮﺩ ﻣﻮﺍﺩ ﮐﺔ ﻣﺘﻌﻠﻖ ﻫﯽ ﮔﻔﺘﮕﻮ ﮐﯽ ‪ Ｂ‬ﺟﻮ ﺳﻤﺠ‪ ＃‬ﮔ‪，‬ﺎ ﻭﻩ ﺳﻤﺠ‪ ＃‬ﮔ‪，‬ﺎ ﺍﻭﺭ ﺟﻮ‬ ‫ﻧﺎﻭﺍﻗﻒ ﺭ＠ ﻭﻩ ﻧﺎﻭﺍﻗﻒ ﺭ＠ ۔‬ ‫ﻭﺍﷲ ﺍﻟﻤﻮﻓﻖ ﻭﺍﻟ‪％‬ﺎﺩﯼ ﺍﻟﯽ ﺳﻮﺍءﺍﻟﺴﺒ‪，‬ﻞ‪ ،‬ﻭﺻﻠﯽ ﺍﷲ ﻋﻠﯽ ﻧﺒ‪，‬ﻨﺎ ﻣﺤﻤﺪ‬ ‫ﮐﺘﺒﻪ ‪ :‬ﺳﻌﺪ ﺑﻦ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﺒﺪﺍﻟﻌﺰګﺰ ﺁﻝ ﺣﻤ‪，‬ﺪ‬ ‫ﺍﻭﺭ ﺍﺱ ﻣ‪ Ｓ‬ﺟﻮ ﻣﺴﻠﻤﺎﻧﻮﺃ ﮐﺔ ﻣﺎﺑ‪，‬ﻦ ”ﻋﻘ‪，‬ﺪﻩ ﺍﻟﻮﻻء“ﮐﯽ ﻣﺨﺎﻟﻔﺖ ﺍﻭﺭ ﻣﮑﺮﻭﻩ ﺟﺮﺍءﺕ‬ ‫ﺍﻭﺭ ﻣﺴﻠﻤﺎﻧﻮﺃ ﮐﺔ ﻣﺎﺑ‪，‬ﻦ ﺩﻭﺳﺘﯽ ﮐﺔ ﺭﺷﺘﺔ ﮐﻮ ﻧﺎﭘ‪，‬ﺪ ﮐﺮ_ ﮐﯽ ﺳﺎﺯﺵ ‪ Ｂ‬ﻭﻩ ﻣﺨﻔﯽ‬ ‫ﻧﻬ‪Ｓ‬۔ﺍﻥ ﮐﺔ ﺍﺱ ﻓﻬﻢ ﮐﯽ ﺑﻨ‪，‬ﺎﺩ ﺳﻮﺭۃ ﺍﻟﻨﺤﻞ ﮐﯽ ګﻪ ﺁګﺖ‪:‬‬ ‫”‪“ ∩⊆⊂∪ tβθçΗs>÷ès? Ÿω óΟçGΨä. βÎ) ̍ø.Ïe%!$# Ÿ≅÷δr& (#þθè=t↔ó¡sù‬‬ ‫ګﻌﻨﯽ ﺍﮔﺮ ﺗﻤﻬ‪ Ｓ‬ﻋﻠﻢ ﻧﻪ ﻫﻮ ﺗﻮ ﺍ‪ Ｈ‬ﻋﻠﻢ ﺳﺔ ﭘﻮﭼ‪ ＃‬ﻟﻮ۔‬ ‫‪ Ｂ‬ﺍﻥ ﮐﯽ ﻣﻨﻄﻖ ګﻪ ‪ Ｂ‬ﮐﻪ ﺟﺲ ﺷﺨﺺ ﮐﺔ ﭘﺎﺱ ﻋﻠﻢ ﺷﺮﻋﯽ ﻧﻪ ﻫﻮ ﺗﻮ ﻭﻩ ﻋﻮﺍﻡ ﺍﻟﻨﺎﺱ‬ ‫ﻣ‪ Ｓ‬ﺳﺔ ﻫﻮﺍ ﻟﻬٰﺬﺍ ﺍﺱ ﭘﺮ ﻓﺮﺽ ‪ Ｂ‬ﺍﻥ ﺍ‪ Ｈ‬ﻋﻠﻢ ﺳﺔ ﺍﭘﻨﺎ ﻣﺬﻫﺐ ﻣﻌﻠﻮﻡ ﮐﺮﻟﺔ ﺟﻮ‬

‫‪57‬‬ ‫ﻣﺪﺧﻠﯽ ﮐﺔ ﻃﺮﺯ ﭘﺮ ﻋﻠﻢ ﺣﺪګﺚ ﮐﺔ ﻣﺤﻘﻖ ﻫﻮﺃ۔ﺍﻧﻬ‪ Ｓ‬ﺍﺱ ﺑﺎﺕ ﮐﺎ ﺷﻌﻮﺭ ﻧﻬ‪ Ｓ‬ﮐﻪ‬ ‫ﺍﻧﻬﻮﺃ _ ﺍﺱ ﺁګﺖ ﮐﺎﺻﺤ‪，‬ﺢ ﻣﻔﻬﻮﻡ ﺳﻤﺠ‪％‬ﻨﺔ ﻣ‪ Ｓ‬ﻏﻠﻄﯽ ﮐﯽ ‪ Ｂ‬ﮐ‪，‬ﻮﻧﮑﻪ ﺍﺱ ﺁګﺖ‬ ‫ﻣ‪ Ｓ‬ﻟﻔﻆ ”ﺍِﻥ“)ﺍﮔﺮ(ﮐﯽ ﺷﺮﻁ ‪ Ｂ‬ﺟﻮ ګﻪ ﻭﺿﺎﺣﺖ ﮐﺮﺗﯽ ‪ Ｂ‬ﮐﻪ ﺍﺱ ﺳﺔ ﻭﻩ ﻋﻠﻢ ﻣﺮﺍﺩ‬ ‫‪ Ｂ‬ﺟﺲ ﮐﺎ ﺣﺎﺻﻞ ﮐﺮﻧﺎ ﻣﺴﻠﻤﺎﻥ ﭘﺮ ﭘﻬﻠﺔ ﻫﯽ ﻭﺍﺟﺐ ‪ Ｂ‬ﺍﺱ ﺳﺔ ‪Ｌ‬ﯽ ﭘﻬﻠﺔ ﮐﻪ ﻭﻩ‬ ‫ﮐﺴﯽ ﮐﯽ ﺗﻘﻠ‪，‬ﺪ ﮐﺮﺓ ﭘ‪％‬ﺮ ﺍﮔﺮ ﺍﺱ ﮐﺎ ﻋﻠﻢ ﺍﺱ ﮐﺔ ﻣﺘﺒﻮﻉ ﮐﺔ ﻋﻠﻢ ﮐﯽ ﻣﺎﻧﻨﺪ ﻧﻪ ﻫﻮ ﺗﻮ‬ ‫ﺍﺱ ﭘﺮ ګﻪ ﻭﺍﺟﺐ ‪ Ｂ‬ﮐﻪ ﻋﻠﻢ ﺣﺎﺻﻞ ﮐﺮﺓ ﺍﻭﺭﮐﺴﯽ ﮐﯽ ﺻﺮﻑ ﺍﺱ ﺩﻋﻮﯼ ﮐﯽ ﺑﻨﺎءﭘﺮ‬ ‫ﺍﻧﺪ‪＄‬ﯽ ﺗﻘﻠ‪，‬ﺪ ﻧﻪ ﮐﺮﺓ ﮐﻪ ﻭﻩ ”ﺍ‪ Ｈ‬ﺍﻟﺤﺪګﺚ“ګﻌﻨﯽ ﺣﺪګﺚ ﮐﺎ ﻋﺎ‪ Ｂ Ｐ‬ﺳﻠﻔ‪，‬ﺖ ﮐﺔ‬ ‫ﺩﻋﻮګﺪﺍﺭﻭﺃ ﺍﻭﺭ ﺍﻥ ﮐﺔ ﻣﻘﻠﺪګﻦ _ ﺍﺱ ﺍﺻﻄ‪＋‬ﺡ ﮐﻮ ﺍګﮏ ﻧ‪，‬ﺎ ﻣﻌﻨﯽ ﺩګﺎ‪Ｂ‬۔‬ ‫ ‬

‫ګﻪ ﺑﺎﺕ ﺫﮐﺮﮐﺮﻧﺎ ﺿﺮﻭﺭﯼ ‪ Ｂ‬ﮐﻪ ګﻪ ﻓﺮﻗﻪ ﺑﺪﻋﺘﯽ ﻓﺮﻗﻮﺃ ﺳﺔ ﺑﻬﺖ ﻣﺸﺎﺑﻪ ‪Ｂ‬‬

‫ﺑﻠﮑﻪ ﺍﺱ ﻣ‪ Ｓ‬ﺍﻥ ﮐﺔ ﺗﻤﺎﻡ ﺍﻭﺻﺎﻑ ﺟﻤﻊ ﻫ‪ Ｓ‬ﺍﺱ ﺑﺎﺕ ﮐﯽ ﺗﺎﺋ‪，‬ﺪ ﮐﺔ ﻟﺌﺔ ﭼﻨﺪ ﻧﮑﺎﺕ‬ ‫ﺩﺭﺝ ﺫګﻞ ﻫ‪:Ｓ‬‬ ‫ ‬

‫ﺍﭘﻨﺔ ﭘ‪，‬ﺮﻭﮐﺎﺭﻭﺃ ﺍﻭﺭﻣﺮګﺪﻭﺃ ﮐﯽ ﺗﺮﺑ‪，‬ﺖ ﻣ‪ Ｓ‬ګﻪ ﺻﻮﻓ‪，‬ﻪ ﺳﺔ ﻣﺸﺎﺑﻪ ﻫ‪ Ｓ‬ﺍﺱ‬

‫ﻃﺮﺡ ﮐﻪ ﺻﻮﻓ‪，‬ﻪ ﺟ‪，‬ﺴﺔ ﺷ‪，‬ﺦ ﺍﻭﺭ ﻭﻟﯽ ﮐﻬﺘﺔ ﻫ‪ Ｓ‬ﻣﺪﺧﻠﯽ ﺍﺳﺔ ﺍﻣﺎﻡ ﺍﻭﺭ ﺷ‪，‬ﺦ ﮐﻬﺘﺔ‬ ‫ﻫ‪ Ｓ‬ﺟﺲ ﮐﯽ ﻭﻩ ﺑ‪＋‬ﺳﻮﭼﺔ ﺳﻤﺠ‪％‬ﺔ ﺍﺗﺒﺎﻉ ﮐﺌﺔ ﺟﺎﺗﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﻭﻩ ﺍﻧﻬ‪ Ｓ‬ﺍﭘﻨﺔ ﻣﻔﺮﻭﺿﻪ‬ ‫ﺍﺋﻤﻪ ﺍﻭﺭ ﺍﭘﻨﺔ ‪ Ａ‬ﺧ‪，‬ﺎﻝ ﻋﻠﻤﺎءﮐﺔ ﻋ‪＋‬ﻭﻩ ﮐﺴﯽ ﮐﯽ ‪Ｌ‬ﯽ ﮐﺘﺐ ﭘﺆ‪＄‬ﻨﺔ ﺳﺔ ﺭﻭﮐﺘﺔ ﻫ‪Ｓ‬‬ ‫ﺟ‪，‬ﺴﺎ ﮐﻪ ﺻﻮﻓ‪，‬ﻪ ﺍﭘﻨﺔ ﺍﺻﻮﻝ ”ﺟﺲ _ ﺍﻋﺮﺍﺽ ﮐ‪，‬ﺎ ﻭﻩ ﺍﻟﮓ ﻫﻮﮔ‪，‬ﺎ“ﮐﺔ ﻣﻄﺎﺑﻖ ﺍﭘﻨﺔ‬ ‫ﭘ‪，‬ﺮﻭﮐﺎﺭﻭﺃ ﮐﻮ ﺍﭘﻨﺔ ﺷ‪，‬ﺦ ﮐﺔ ﻃﺮګﻘﺔ ﮐﺎ ﭘﺎﺑﻨﺪ ﻗﺮﺍﺭ ﺩګﺘﺔ ﻫ‪ Ｓ‬۔‬ ‫ ‬

‫ﺩګﻦ ﮐﻮ ﺳ‪，‬ﺎﺳﺖ ﺳﺔ ﻻﺗﻌﻠﻖ ﮐﺮ_ ﻣ‪ Ｓ‬ګﻪ ﺳ‪，‬ﮑﻮﻟﺮ ﺍﻓﺮﺍﺩ ﮐﯽ ﻃﺮﺡ ﻫ‪ Ｓ‬ﺍﭘﻨﺔ‬

‫ﭘ‪，‬ﺮﻭﮐﺎﺭﻭﺃ ﮐﻮ ګﻬﯽ ﺟ‪％‬ﺎﻧﺴﻪ ﺩګﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ﺳ‪，‬ﺎﺳﺖ ﮐﻮﺑﺎﺍﺧﺘ‪，‬ﺎﺭ ﺍﻣﺮﺍءﺗﮏ ﻣﺤﺪﻭﺩ‬ ‫ﮐﺮﻧﺎ ﻭﺍﺟﺐ ‪ Ｂ‬ﺍﻭﺭ ﺗﺎﺑﻌﺪﺍﺭﻭﺃ ﮐﺔ ﻟﺌﺔ ﺍﻥ ﺳﺔ ﺍﺧﺘ‪＋‬ﻑ ﮐﺮﻧﺎ ګﺎ ﺍﻥ ﭘﺮ ﺗﻨﻘ‪，‬ﺪ ګﺎ ﺭﺩّ ﮐﺮﻧﺎ‬ ‫ﻗﻄﻌﺎً ﺟﺎﺋﺰ ﻧﻬ‪) Ｓ‬ﺣﻠﺒﯽ _ ﺍﭘﻨﺔ ﺍګﮏ ﻗﻮﻝ ﻣ‪ Ｓ‬ﻣﻐﺮ‪ Ｋ‬ﻧﺘﺎﺋﺞ ﮐﺔ ﺑﺎﺋ‪，‬ﮑﺎټ ﮐﺔ ﻣﺘﻌﻠﻖ‬ ‫ﮔﻔﺘﮕﻮ ﮐﯽ ‪ Ｂ‬ﺍﺱ ﻣﻌﺎﻣﻠﺔ ﮐﯽ ﻃﺮﻑ ﮐﺴﯽ ‪Ｌ‬ﯽ ﻋﺮ‪ Ｋ‬ﺣﮑﻮﻣﺖ _ ﺍﭘﻨﯽ ﺟﻤﺎﻋﺘﻮﺃ ﮐﻮ‬ ‫ﺩﻋﻮﺕ ﺩګﻨﺔ ﮐﯽ ﺟﺮﺍءﺕ ﻧﻬ‪ Ｓ‬ﮐﯽ ﺣﻠﺒﯽ _ ﻫﯽ ګﻪ ﻋﺬﺭ ﺗﺮﺍﺷﺎ ‪ Ｂ‬ﮐﻪ ﻋﻮﺍﻡ ﺍﻟﻨﺎﺱ‬

‫‪58‬‬ ‫ﻣﺼﻠﺤﺖ ﺍﻭﺭ ﻣﻔﺴﺪﻩ ﮐﺔ ﻣﻔﻬﻮﻡ ﮐﻮﻧﻬ‪ Ｓ‬ﺟﺎﻧﺘﺔ ﻭﻩ ﺟﺎﻧﻮﺭﻭﺃ ﮐﯽ ﻣﺎﻧﻨﺪ ﻫ‪ Ｓ‬ﺍﮔﺮ‬ ‫ﻣﻌﺎﻣﻠﺔ ﮐﺎ ﺗﻌﻠﻖ ﺳ‪，‬ﺎﺳﺖ ﺳﺔ ﺗﻮ ﮐﻬﺘﺎ ‪” Ｂ‬ﭘﻬ‪ ＋‬ﻧﻘﻄﻪ ګﻪ ‪ Ｂ‬ﮐﻪ ‪ Ａ‬ﭘﺮ ﻭﺍﺟﺐ ‪ Ｂ‬ﮐﻪ ‪Ａ‬‬ ‫ﺳ‪，‬ﺎﺳﯽ ﺑﻨ‪，‬ﺎﺩ ﭘﺮ ﮐﺌﺔ ﺟﺎ_ ﻭﺍﻟﺔ ﺑﺎﺋ‪，‬ﮑﺎټ ﺍﻭﺭ ﻋﻘ‪，‬ﺪﺓ ﺍﻭﺭ ﺩګﻦ ﮐﯽ ﺑﻨ‪，‬ﺎﺩ ﭘﺮ ﮐﺌﺔ ﺟﺎ_‬ ‫ﻭﺍﻟﺔ ﺑﺎﺋ‪，‬ﮑﺎټ ﻣ‪ Ｓ‬ﻓﺮﻕ ﮐﺮګﺄ ﺳ‪，‬ﺎﺳﯽ ﺑﺎﺋ‪，‬ﮑﺎټ ﺳ‪，‬ﺎﺳﺘﺪﺍﻧﻮﺃ ﮐﺎﮐﺎﻡ ‪ Ｂ‬ﮐ‪，‬ﻮﻧﮑﻪ‬ ‫ﺳ‪，‬ﺎﺳﯽ ﻣﻌﺎﻣﻠﻪ ﺩﺷﻤﻨﺎﻥ ﺩګﻦ ﮐﺔ ＠ﺗ‪ ＃‬ﻣ‪ Ｂ Ｓ‬ﺟﺴﺔ ﻭﻩ ﺍ！‪％‬ﺎﺗﺔ ﺟ‪％‬ﮑﺎﺗﺔ ﺭﻫﺘﺔ ﻫ‪ Ｓ‬ﺍﷲ‬ ‫ﻫﯽ ﺍﻥ ﮐﻮ ﮔ‪，％‬ﺮﺓ ﮔﺎ ﺗﻮ ﺳ‪，‬ﺎﺳﯽ ﺑﺎﺋ‪，‬ﮑﺎټ ﮐﯽ ﮐﻮﺋﯽ ﺷﺮﻋﯽ ﺑﻨ‪，‬ﺎﺩ ﻧﻬ‪ Ｓ‬ﻫﻮﺗﯽ ﺑﻠﮑﻪ‬ ‫ﺍﺱ ﮐﯽ ﺑﻨ‪，‬ﺎﺩ ﻣﺼﺎ‪ Ｏ‬ﻭﻣﻔﺎﺳﺪ ﻫ‪ Ｓ‬ﺍﻭﺭ ګﻪ ﺍﻣﺮﺍءﮐﯽ ﺫﻣﺔ ﺩﺍﺭﯼ ‪ Ｂ‬ﺟﻮ ﻣﺴﺎﺋﻞ ﺳﺔ‬ ‫ﺧﻮﺏ ﻭﺍﻗﻒ ﻫﻮﺗﺔ ﻫ‪ Ｓ‬ﺟﺒﮑﻪ ﻋﻮﺍﻡ ﺍﻟﻨﺎﺱ ﺍﺱ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﮐﭽ‪ ＃‬ﻧﻬ‪ Ｓ‬ﺟﺎﻧﺘﺔ ﻧﻪ ﺯګﺎﺩﻩ ﻧﻪ‬ ‫ﮐﻢ“ﻻﺣﻮﻝ ﻭﻻﻗﻮۃ ﺍﻻﺑﺎﷲ‪(www.maghrawi.net‬‬ ‫‬

‫ګﻪ ﺍﻥ ﺧﻮﺍﺭﺝ ﮐﺔ ﻣﺎﻧﻨﺪ ‪Ｌ‬ﯽ ﻫ‪ Ｓ‬ﺟﻨﻬﻮﺃ _ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﮐﺔ ﺧ‪＋‬ﻑ ﺗﻠﻮﺍﺭګﺄ ﺑﺔ‬

‫ﻧ‪，‬ﺎﻡ ﮐ‪ Ｓ‬ﺍﻭﺭ ﮐﻔﺎﺭ ﻭﻣﻨﺎﻓﻘ‪，‬ﻦ ﮐﯽ ﺣﻤﺎګﺖ ﮐﯽ ﺟ‪，‬ﺴﺎ ﮐﻪ ﻣﻌﻠﻮﻡ ‪ Ｂ‬ګﻪ ﻟﻮﮒ ‪Ｌ‬ﯽ ﺩﺍﻋ‪，‬ﺎﻥ‬ ‫ﺣﻖ ﮐﻮ ﮐﺎﻓﺮ‪،‬ﻣﻠﺤﺪ‪،‬ﺑﺪﻋﺘﯽ ‪،‬ﮔﺌﺔ ﮔﺰﺭﺓ ﻟﻮﮒ ﺍﻭﺭ ﻧﻪ ﺟﺎ_ ﮐ‪，‬ﺎ ﮐ‪，‬ﺎ ﻗﺮﺍﺭ ﺩګﺘﺔ ﻫ‪Ｓ‬‬ ‫ﺍﻭﺭ ګﻪ ﺣﺮﺍﻡ ﻗﺮﺍﺭ ﺩګﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ﮐﺴﯽ ﺣﺎﮐﻢ ﮐﺎ ﺫﮐﺮ ﺑﺮﺍﺋﯽ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﮐ‪，‬ﺎ ﺟﺎﺋﺔ ګﺎ ﺍﺱ‬ ‫ﭘﺮ ﮐﺴﯽ ‪Ｌ‬ﯽ ﻃﺮﺡ ﺗﻨﻘ‪，‬ﺪ ﮐﯽ ﺟﺎﺋﺔ ﺍﮔﺮﭼﻪ ﻭﻩ ﺍﷲ ﮐﺔ ﻗﻮﺍﻧ‪，‬ﻦ ﮐﺔ ﺑﺪﻟﺔ ﺍﺱ ﮐﺔ ﻣﺨﺎﻟﻒ‬ ‫ﻗﻮﺍﻧ‪，‬ﻦ ﺑﻨﺎﮐﺮ ﻟﻮﮔﻮﺃ ﮐﻮ ﺍﺱ ﮐﺎ ﭘﺎﺑﻨﺪ ﮐﺮﺩﺓ ﺟﻮ ﺍﺱ ﮐﺔ ﻣﻄﺎﺑﻖ ﭼﻠﺔ ﺍﺳﺔ ﺍﻧﻌﺎﻡ ﺍﻭﺭ‬ ‫ﺟﻮ ﻣﺨﺎﻟﻔﺖ ﮐﺮﺓ ﺍﺳﺔ ﻗﺘﻞ ﮐﺮﺩﺓ ګﻪ ﻣﺤﺾ ﺗﻨﮓ ﻧﻈﺮﯼ ﺍﻭﺭ ﻧﺎﻗﺺ ﻣﺬﻫﺐ ‪ Ｂ‬ﺟﺲ‬ ‫ﮐﺔ ﺫﺭګﻌﺔ ﻭﻩ ﮐ‪＋‬ﻡ ﺍﷲ ﮐﯽ ﻣﺨﺎﻟﻔﺖ ﺣﻘ‪，‬ﻘﺘﺎً ﺑ‪＋‬ﺍﺧﺘ‪＋‬ﻑ ﺟﺎﺋﺰ ﺳﻤﺠ‪％‬ﺘﺔ ﻫ‪Ｓ‬۔‬

‫ﮐﺆﻭﺍ ﭘ‪％‬ﻞ‬ ‫ﺍﺱ ﻃﺮګﻖ ﮐﺎﺭ ﮐﺎ ﻧﺘ‪，‬ﺠﻪ ګﻪ ﻧﮑ‪ ＋‬ﮐﻪ ﺍﻥ ﮐﺔ ＠ﺗ‪％‬ﻮﺃ ﺍګﮏ ﺍګﺴﯽ ﻧﺴﻞ _ ﺟﻨﻢ ﻟ‪，‬ﺎ ﺟﻦ‬ ‫ﮐﯽ ﻓﮑﺮ ﻧﺎﻗﺺ ﺍﻭﺭ ﺩﻝ ﻣﻨﺤﺮﻑ ﻫ‪ Ｓ‬ﺟﻮ ﺳﻨﺖ ﮐﺔ ﺩګﮕﺮ ﻣﺘﺒﻌ‪，‬ﻦ ﮐﯽ ﻗﻮﺕ ﮐﻮ ‪Ｌ‬ﯽ‬ ‫ﮔﻨﺎﻫﻮﺃ‪،‬ﻧﺎﻓﺮﻣﺎﻧ‪，‬ﻮﺃ ﺍﻭﺭ ﮐﻔﺮ ﺑﻮﺍﺡ ﮐﯽ ﺟ‪％‬ﺎﮒ ﮐﺔ ﺍﺱ ﺳ‪ Ｋ＋，‬ﺭګﻠﺔ ﻣ‪ Ｓ‬ﺩﺍﺧﻞ ﮐﺮﮐﺔ‬ ‫ﮐﻤﺰﻭﺭ ﮐﺮﺭ‪ Ｂ‬ﻫ‪ Ｓ‬ﺍﻭﺭ ﺍﻥ ﭼ‪％‬ﻮ！ﺔ ﺑﺆﺓ ﻣﺮﺟﺌﻪ ﮐﺔ ﺳﺎﺗ‪！ ＃‬ﮑﺮﺍ_ ﮐﺔ ﺍﻥ ﮐﺔ ﻋﺰﻡ ﮐﻮ‬ ‫ﺗﻮﺅ ﺭ‪ Ｂ‬ﻫ‪ Ｓ‬ﭼﻪ ﺟﺎﺋ‪，‬ﮑﻪ ﻭﻩ ﺍﷲ ﮐﯽ ﺩګﻦ ﮐﯽ ﻧﺸﺮﻭﺍﺷﺎﻋﺖ ﮐﺎ ﻋﺰﻡ ﮐﺮګﺄ ﺍﻭﺭ ﺗﻮﺣ‪，‬ﺪ‬

‫‪59‬‬ ‫ﮐﯽ ﺍﺻﻞ ﺣﻘ‪，‬ﻘﺖ ﺍﻭﺭ ﺩګﻦ ﺧﺎﻟﺺ ﭘﺮ ﻣﺴﻠﻤﺎﻧﻮﺃ ﮐﯽ ﺗﺮﺑ‪，‬ﺖ ﮐﺮګﺄ ﺍﺱ ﻣﺪﺧﻠﯽ ﻧﺴﻞ‬ ‫ﮐﯽ ﭼﻨﺪ ﺻﻔﺎﺕ ﺩﺭﺝ ﺫګﻞ ﻫ‪: Ｓ‬‬ ‫ ‬

‫ﺻﻮﻓ‪，‬ﺎﻧﻪ ﺗﺮﺑ‪，‬ﺖ ﭘﺮ ﺍﻋﺘﻤﺎﺩ ﺍﻭﺭ ﻭﻟﯽ ﺍﻭﺭ ﻣﺮﺷﺪ ﮐﯽ ﺗﻘﻠ‪，‬ﺪ ﭘﺮ ﺍﻋﺘﻤﺎﺩ ﮐﺮﮐﺔ‬

‫ﺗﺮﺑ‪，‬ﺖ ﺩګﻨﺔ ﮐﯽ ﺑﻨﺎءﭘﺮ ګﻪ ﮐﺴﯽ ‪Ｌ‬ﯽ ﻣﻮﺿﻮﻉ ﭘﺮ ﻣﺴﺘﻘﻞ ﻏﻮﺭ ﻭﻓﮑﺮ ﻧﻬ‪ Ｓ‬ﮐﺮﺳﮑﺘﺔ۔‬ ‫ ‬

‫ګﻪ ﺣﻖ ﺍﻭﺭﺑﺎﻃﻞ ﻣ‪ Ｓ‬ﻓﺮﻕ ﻧﻬ‪ Ｓ‬ﮐﺮﺳﮑﺘﺔ ﮐ‪，‬ﻮﻧﮑﻪ ﻓﻄﺮﺕ ﺳﻠ‪，‬ﻤﻪ ﺳﺔ ﻫ¦‬

‫ﭼﮑﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺍﻥ ﻧﻮﺟﻮﺍﻧﻮﺃ ﮐﺔ ﺫﻫﻨﻮﺃ ﻣ‪ Ｓ‬ګﻪ ﺑ‪，‬ﺞ ﺑﻮﺩګﺎ ﮔ‪，‬ﺎ ‪ Ｂ‬ﮐﻪ ﻭﻩ ﺍﭘﻨﺔ ﻣﺸﺎﺋﺦ‬ ‫ﮐﺔ ﻓ‪，‬ﺼﻠﻪ ﺟﺎﺕ ﺳﺔ ﺑﻨﺪ‪＄‬ﺔ ﺭﻫ‪ Ｓ‬ﺍﻧﻬﻮﺃ _ ﺍﻥ ﮐﯽ ﻋﻘﻠﻮﺃ ﮐﻮ ﻣﻌﻄﻞ ﮐﺮﺩګﺎ ﺍﻭﺭﺍﻧﻬ‪Ｓ‬‬ ‫ﺑﺪﻝ ﮐﺮ ﺻﻮ‪ Ｑ‬ﺍﻭﺭ ﻣﻘﻠﺪ ﺑﻨﺎﺩګﺎ ۔‬ ‫‬

‫ﺍګﮏ ﻣﺴﺘﻘﻞ ﺍﺣﺴﺎﺱ ﮐﺔ ﻏ‪，‬ﺮ ﮐﯽ ﭘ‪，‬ﺮﻭﯼ ﮐﺮ ‪ Ｂ‬ﺍﺳﯽ ﮐﺎ ﺳﻬﺎﺭﺍ ﻟ‪，‬ﻨﺎ‪ Ｂ‬ﺍﻭﺭ‬

‫ﻭﻩ ﻋﻘﻞ ﺟﺴﺔ ﺍﺳﺘﻌﻤﺎﻝ ﮐﺮ_ ﮐﯽ ﻃﺮﻑ ﺍﷲ _ ﻣﺘﻮﺟﻪ ﮐ‪，‬ﺎ ﺍﻭﺭ ﻣﺴﻠﻤﺎﻧﻮﺃ ﮐﻮ ”ﺍﻭﻟﯽ‬ ‫ﺍﻻﻟﺒﺎﺏ“ﻋﻘﻠﻤﻨﺪ ﺍﻭﺭ ”ﺫﯼ ﺣﺠﺮ“‪”،‬ﻋﻘﻞ ﻭﺍﻟﺔ “ﺍﻭﺭ ﺟﻮ ﺍﷲ ﮐﺔ ﮐ‪＋‬ﻡ ﮐﻮ ﻧﻪ ﺳﻤﺠ‪ ＃‬ﺳﮑ‪Ｓ‬‬ ‫ﺍﻧﻬ‪ Ｓ‬ﺍﻓ‪＋‬ګﻌﻘﻠﻮﻥ ګﻌﻨﯽ ﺑﺔ ﻋﻘﻞ ﻗﺮﺍﺭ ﺩګﺎ ﺍﺱ ﻋﻘﻞ ﮐﻮ ﺍﺳﺘﻌﻤﺎﻝ ﻧﻬ‪ Ｓ‬ﮐﺮﻧﺎ ﺍﻥ ﻟﻮﮔﻮﺃ‬ ‫_ ﺍﭘﻨﯽ ﺍﺱ ﻣﺪﺧﻠﯽ ﻧﺴﻞ ﮐﺔ ﻧﺰﺩګﮏ ﻋﻘﻞ ﮐﯽ ﺍﻫﻤ‪，‬ﺖ ﮐﻮ ﺧﺘﻢ ﮐﺮﮐﺔ ﺍﻧﻬ‪ Ｓ‬ﮐﺴﯽ‬ ‫ﺩﻟ‪，‬ﻞ ﻭﺣﺠﺖ ﮐﺔ ﺑﻐ‪，‬ﺮ ﻫﯽ ﻣﺸﺎﺋﺦ ﮐﺔ ﺍﻗﻮﺍﻝ ﮐﺎ ﻏ‪＋‬ﻡ ﺑﻨﺎﺩګﺎ ﺍﻭﺭ ﻣﺨﺎﻟﻒ ﻗﻮﻝ ﮐﯽ‬ ‫ﻃﺮﻑ ﻣﺘﻮﺟﻪ ﻫﻮ_ ﺳﺔ ‪Ｌ‬ﯽ ﻣﻨﻊ ﮐﺮﺩګﺎ۔‬ ‫ ‬

‫ﺍﻃﺮﺍﻑ ﻋﺎ‪ Ｐ‬ﻣ‪ Ｓ‬ﻣﺴﻠﻤﺎﻧﻮﺃ ﮐﯽ ﻣﺸﮑ‪＋‬ﺕ ﮐﺔ ﺍﺣﺴﺎﺱ ﮐﻮ ﺧﺘﻢ ﮐﺮﺩګﻨﺎ ﭼ‪，％‬ﻦ‬

‫ﻟ‪，‬ﻨﺎ ﮐ‪，‬ﻮﻧﮑﻪ ﺍﻥ ﻣﺸﮑ‪＋‬ﺕ ﮐﺎﺣﻞ ﺗﻮﺳ‪，‬ﺎﺳﯽ ﻋﻤﻞ ﺳﺔ ﻣﻤﮑﻦ ‪ Ｂ‬ﺟﻮ ﺍﻧﻬﻮﺃ _‬ ‫ﺍﻣﺮﺍءﺍﻭﺭ ﺣﮑﺎﻡ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﺧﺎﺹ ﮐﺮﺩګﺎ ﺍﻥ ﭘﺮ ګﻪ ﻭﺍﺟﺐ ﻧﻬ‪ Ｓ‬ﮐﻪ ﺍﻃﺮﺍﻑ ﻋﺎ‪ Ｐ‬ﻣ‪ Ｓ‬ﺟﻮ‬ ‫ﻣﺴﻠﻤﺎﻧﻮﺃ ﮐﻮ ﻗﺘﻞ ﮐﺮګﺄ ګﺎ ﺳﺮﺯﻣ‪，‬ﻦ ﺍﺳ‪＋‬ﻡ ﮐﻮ ﺻﺒﺢ ﻭﺷﺎﻡ ﺭﻭﻧﺪﺗﺔ ﺭﻫ‪ Ｓ‬ﺧﻮﺍﻩ‬ ‫ﻓﻠﺴﻄ‪，‬ﻦ ﻫﻮ ګﺎﺍﻓﻐﺎﻧﺴﺘﺎﻥ ‪،‬ﺻﻮﻣﺎﻝ ﻫﻮ ګﺎ ﻋﺮﺍﻕ ﺍﻭﺭ ﻣﻐﺮ‪ Ｋ‬ﻣﺴﻠﻤﺎﻥ ﺩﺍﺭ ﻓﻮﺭ ﺳﻮﺇﺍﻥ‬ ‫ﻣ‪ Ｓ‬ﺍﻭﺭ ﺍﻃﺮﺍﻑ ﻋﺎ‪ Ｐ‬ﮐﺔ ﻭﻩ ﺗﻤﺎﻡ ﻣﻘﺎﻣﺎﺕ ﺟﻬﺎﺃ ﺩﺍﻋ‪，‬ﺎﻥ ﺣﻖ ﺳﺮﮔﺮﻡ ﻫ‪ Ｓ‬ﺍﻥ ﺳﺔ ﮐﭽ‪＃‬‬ ‫‪Ｌ‬ﯽ ﺗﻌﺮﺽ ﮐﺮګﺄ ﮔﻮګﺎ ﻭﻩ ﺣﺪګﺚ ﺟﺲ ﻣ‪ Ｓ‬ﺭﺳﻮﻝ‪ _‬ﻓﺮﻣﺎګﺎ ﺗ‪％‬ﺎ ﮐﻪ ‪:‬‬ ‫اذا ا ہ  ا    اء   وا ‬

‫‪60‬‬ ‫ګﻌﻨﯽ ﺟﺐ ﮐﻮﺋﯽ ﺍګﮏ ﻋﻀﻮ ﺗﮑﻠ‪，‬ﻒ ﻣ‪，‬ﺃﻬﻮ ﺗﻮ ﺳﺎﺭﺍ ﺟﺴﻢ ﺑ‪，‬ﺪﺍﺭ ﺍﻭﺭ ﺑﺨﺎﺭ ﺯﺩﻩ ﺭﻫﺘﺎ‬ ‫‪Ｂ‬۔‬ ‫ګﻪ ﺣﺪګﺚ ﺍﻥ ﺳﻨﺘﻮﺃ ﻣ‪ Ｓ‬ﺳﺔ ﻧﻬ‪ Ｓ‬ﺟﻦ ﮐﺔ ﻣﻄﺎﺑﻖ ﻣﺴﻠﻤﺎﻥ ﺍﭘﻨﯽ ﺳ‪，‬ﺮﺗ‪ Ｓ‬ﺑﻨﺎﺗﺔ ﻫ‪Ｓ‬‬ ‫ګﻪ ﺑﺎﺕ ﺑﺆﯼ ﻭﺍﺿﺢ ‪ Ｂ‬ﮐﻪ ګﻪ ﺳﻤﺖ ﻣﺴﻠﻤﺎﻧﻮﺃ ﮐﺔ ﻣﺎﺑ‪，‬ﻦ ﺩﻭﺳﺘﯽ ﮐﺔ ﻣﻨﺎ‪ Ｂ Ｑ‬ﺍﻭﺭ‬ ‫ﺷﺎﺭﻉ ﮐﯽ ﺍﺱ ﺩﻋﻮﺕ ﮐﺔ ﺧ‪＋‬ﻑ ‪ Ｂ‬ﺟﺲ ﻣ‪ Ｓ‬ﻣﻮﻣﻨﻮﺃ ﺳﺔ ﺩﻭﺳﺘﯽ ﺍﻭﺭ ﺍﻥ ﮐﯽ‬ ‫ﻣﺸﮑ‪＋‬ﺕ ﮐﺎ ﻣﻘﺎﺑﻠﻪ ﮐﺮ_ ﮐﯽ ﻃﺮﻑ ﺩﻋﻮﺕ ‪ Ｂ‬ﻟ‪，‬ﮑﻦ ګﻪ ﻣﺪﺧﻠﯽ ﻟﻮﮒ ﺍﻥ ﺷﺮﻋﯽ‬ ‫ﻣﻘﺎﺻﺪ ﮐﻮﻗﺎﺋﻢ ﻧﻬ‪ Ｓ‬ﮐﺮﺳﮑﺘﺔ ﺍﻥ ﮐﯽ ﻣﺤﺪﻭﺩ ﻧﻈﺮ ﭼﻨﺪ ﻧﺼﻮﺹ ﺷﺮﻋ‪，‬ﻪ ﺗﮏ ﻣﺤﺪﻭﺩ‬ ‫‪ Ｂ‬ﺟﻦ ﺳﺔ ﻭﻩ ﮐﻮﺋﯽ ﻧﺘ‪，‬ﺠﻪ ﻧﻬ‪ Ｓ‬ﻧﮑﺎﻟﺘﺔ ﺟﺲ ﮐﯽ ﺭﻭﺷﻨﯽ ﻣ‪ Ｓ‬ﻭﻩ ﺍﺱ ﻭﻻء)ﺩﻭﺳﺘﯽ‬ ‫(ﮐﻮﮐﻠﯽ ﻃﻮﺭ ﭘﺮ ﺭﺩّ ﮐﺮﺩګﺄ ۔‬ ‫ ‬

‫ګﻪ ﻣﺪﺧﻠﯽ ﻧﺴﻞ ﺷﺮګﻌﺖ ﺍﺳ‪＋‬ﻣ‪，‬ﻪ ﺳﺔ ﺧﺎﺭﺝ ﺣﮑﻮﻣﺖ ﮐﻮ ﺭﺍﻫ‪ Ｓ‬ﺍﻭﺭ ﻭﺳﺎﺋﻞ‬

‫ﻣﻬ‪，‬ﺎ ﮐﺮﺗﯽ ‪ Ｂ‬ﮐﻪ ﻭﻩ ﺍﭘﻨﯽ ﺳﺮﮐﺸﯽ ﻣ‪ Ｓ‬ﻟﮕﯽ ﺭ‪ Ｂ‬ﺍﻭﺭ ﺍﷲ ﮐﺔ ﺍﺣﮑﺎﻣﺎﺕ ﺍﻭﺭ ﻗﻮﺍﻧ‪，‬ﻦ‬ ‫ﮐﯽ ﺟﮕﻪ ﻭﺿﻌﯽ ﻗﻮﺍﻧ‪，‬ﻦ ﭘﺮ ﻋﻤﻞ ﭘ‪，‬ﺮﺍ ﺭ‪ Ｂ‬ﺟﺐ ﻭﻩ ﺣﮑﻮﻣﺖ ﻣ‪ Ｓ‬ﻫ‪ Ｓ‬ﺗﻮ ﻭﻫﯽ ﺣﺎﮐﻢ‬ ‫ﻫﻮﺋﺔ ﺍﻭﺭ ﺟﺐ ﻭﻩ ﺣﺎﮐﻢ ﻫﻮﺋﺔ ﺗﻮ ﺍﻥ ﮐﯽ ﺍﻃﺎﻋﺖ ‪Ｌ‬ﯽ ﻭﺍﺟﺐ ﻫﻮﺋﯽ ﺧﻮﺍﻩ ﺍﷲ ﮐﺔ‬ ‫ﻗﺎﻧﻮﻥ ﮐﺔ ﻣﻘﺎﺑﻞ ﻗﺎﻧﻮﻥ ﺑﻨﺎﺋ‪ Ｓ‬ﺧﻮﺍﻩ ﻇﻠﻢ ‪،‬ﻧﺎﻓﺮﻣﺎ ‪،‬ﭼﻮﺭﯼ ﮐﺮګﺄ ﻟﻮټ ﻣﭽﺎﺋ‪ Ｓ‬۔‬ ‫‬

‫ګﻪ ﺳﺮﮔﺮﻣ‪，‬ﺎﺃ ﺟﻮ ﻋﻠﻢ ﺍﻟﺮﺟﺎﻝ ګﺎ ﻋﻠﻢ ﺍﻟﺠﺮﺡ ﻭﺍﻟﺘﻌﺪګﻞ ﮐﺔ ﻧﺎﻡ ﭘﺮ ﮐﯽ ﺟﺎﺗﯽ‬

‫ﻫ‪) Ｓ‬ﺟﻦ ﺳﺔ ﺩﺭﺣﻘ‪，‬ﻘﺖ ﺍﻥ ﮐﺎﮐﻮﺋﯽ ﺗﻌﻠﻖ ﻧﻬ‪(Ｂ Ｓ‬ﺍﻥ ﺳﺮﮔﺮﻣ‪，‬ﻮﺃ _ ﺍﺱ ﻣﺪﺧﻠﯽ‬ ‫ﻧﺴﻞ ﮐﻮ ﺍګﺴﺎ ﺑﻨﺎﺩګﺎ ‪ Ｂ‬ﮐﻪ ﻭﻩ ﻋﻠﻤﺎءﮐﺔ ﺳﺎﺗ‪ ＃‬ﺫﻟﺖ ﺍﻭﺭ ﺗﺤﻘ‪，‬ﺮ ﺁﻣ‪，‬ﺰ ﺭﻭګﺔ ﺍﺧﺘ‪，‬ﺎﺭ‬ ‫ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺍﻟﺒﺘﻪ ﺍﻥ ﮐﺔ ﺍﭘﻨﺔ ﺷ‪，‬ﻮﺥ ﺍﺱ ﺳﺔ ﻣﺴﺘﺜﻨﯽٰ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺩﺍﻋ‪，‬ﺎﻥ ﺣﻖ ﮐﻮ ﺑﺆﯼ‬ ‫ﺩګﺪﻩ ﺩﻟ‪，‬ﺮﯼ ﺳﺔ ﮔﺎﻟ‪，‬ﺎﺃ ﺩګﺘﺔ ﻫ‪ Ｓ‬ﺧﻮﺩ ﮐﻮ ﺍﻥ ﺳﺔ ﺑﺮﺗﺮ ﺳﻤﺠ‪％‬ﺘﺔ ﻫ‪ Ｓ‬ﺷﺎګﺪ ﺍﺳﯽ‬ ‫ﻟﺌﺔ ﺍﭘﻨﺔ ﻣﺨﺎﻟﻔ‪，‬ﻦ ﮐﻮ ﮔﺎﻟ‪，‬ﺎﺃ ﺩګﻨﺎ ﺍﻥ ﮐﺔ ﻟﺌﺔ ﻣﻌﻤﻮﻟﯽ ﮐﺎﻡ ‪ Ｂ‬ﮔﺎﻟﯽ ﺩګﻨﺔ ﻭﺍﻻ ﺟﺴﺔ‬ ‫ﮔﺎﻟﯽ ﺩﺓ ﻻﻣﺤﺎﻟﻪ ﺧﻮﺩ ﮐﻮ ﺍﺱ ﺳﺔ ﺑﺮﺗﺮ ﻫﯽ ﺳﻤﺠ‪％‬ﺘﺎ ‪ Ｂ‬ﺍﮔﺮ ﮐﻮﺋﯽ ﻻﺷﻌﻮﺭ ﺑﭽﻪ ﮔﺎﻟﯽ‬ ‫ﺩﺓ ﺗﻮ ﺍﺱ ﮐﺔ ﭘﺎﺱ ﻋﻠﻢ ﻧﻬ‪ Ｓ‬ﻫﻮﺗﺎ ﻟ‪，‬ﮑﻦ ﻋﺎ‪ Ｐ‬ﺟﺲ _ ﺍﭘﻨﯽ ﺯﻧﺪﮔﯽ ﺩﻋﻮﺕ ﻭﻋﻠﻢ‬ ‫ﻣ‪ Ｓ‬ﮔﺰﺍﺭﺩﯼ ﻭﻩ ﺗﻮ ﺷﻌﻮﺭ ﻭ ﺗﺠﺮﺑﻪ ﺭﮐ‪％‬ﺘﺎ ‪ Ｂ‬ﺍﺳﯽ ﺑﻨﺎءﭘﺮ ﺗﻮ ﻋﺎ‪ Ｐ‬ﮐﺔ ﻣﻨﺼﺐ ﭘﺮ ﻓﺎﺋﺰ‬

‫‪61‬‬ ‫ﻫﻮﺗﺎ ‪ Ｂ‬ﮐ‪，‬ﺎ ﻭﻩ ﺟﺮﺡ ﻭﺗﻌﺪګﻞ ﻧﻬ‪ Ｓ‬ﮐﺮﺗﺎ؟ ﮐ‪，‬ﺎ ﻭﻩ ګﺤ‪，‬ﯽٰ ﺑﻦ ﻣﻌ‪，‬ﻦ ﺍﻭﺭ ﺍﺑﻦ ﻗﻄﺎﻥ ﮐﺎ‬ ‫ﻭﺍﺭﺙ ﻧﻬ‪Ｓ‬؟ ﮐ‪，‬ﺎﺍﺳﺔ ﺍﺱ ﮐﺔ ﻣﺸﺎﺋﺦ ﻧﻬ‪ Ｓ‬ﺍﮐﺴﺎﺗﺔ ﮐﻪ ﻭﻩ ﺳ‪，‬ﺪ ﻗﻄﺐ‪‬ﺍﻭﺭ‬ ‫ﻣﻮﺩﻭﺩﯼ‪‬ﻭﻏ‪，‬ﺮﻩ ﺩﺍﻋ‪，‬ﺎﻥ ﺣﻖ ﮐﻮ ﮔﺎﻟ‪，‬ﺎﺃ ﺩﺓ ﻣﺪﺧﻠﯽ ﻓﮑﺮ ﮐﺎ ﻧﺘ‪，‬ﺠﻪ ګﻪ ﺑﮕﺆﯼ ﻫﻮﺋﯽ‬ ‫ﻧﺴﻞ ﺟﺴﺪ ﺍﺳ‪＋‬ﻡ ﻣ‪ Ｓ‬ﺍګﮏ ﮐﺎﻧ＂ﺎ ﭼﺒ‪ ＃‬ﮐﺮ ﺭﻩ ﮔﺌﯽ ‪ Ｂ‬ﺟﻮ ﺳ‪，‬ﮑﻮﻟﺮ ﺟﺮﺍﺛ‪，‬ﻢ ﺍﻭﺭ‬ ‫ﺻﻮﻓ‪，‬ﻪ ﮐﺔ ﺍﻣﺮﺍﺽ ﺣﺎﮐﻢ ﮐﯽ ﺣﻤﺎګﺖ ﺍ‪ Ｈ‬ﮐﺘﺎﺏ ﮐﺔ ﺳﺮﮐﺶ ﺳﺔ ﻣﺪﺩ ﺣﺎﺻﻞ ﮐﺮﺭ＠‬ ‫‪Ｂ‬۔‬ ‫ﺍ‪ Ｈ‬ﻋﻠﻢ _ ﺟﻮ ﮐﺒﺎﺭ ﺑﺪﻋﺘ‪，‬ﻮﺃ ﮐﯽ ﺗﻮﺑﻪ ﮐﺎ ﻋﺬﺭ ﭘ‪，‬ﺶ ﮐ‪，‬ﺎ ‪ Ａ Ｂ‬ﺍﺳﺔ ﺗﺴﻠ‪，‬ﻢ ﮐﺮﺗﺔ‬ ‫ﻫ‪ Ｓ‬ﻟ‪，‬ﮑﻦ ﺍﺱ ﮐﺘﺎﺏ ﻣ‪，‬ﺃﻤﻮﺟﻮﺩ ﻭﺿﺎﺣﺘﻮﺃ ﺳﺔ ‪ Ａ‬ﺍﻣ‪，‬ﺪ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﮐﻪ ﺍﻥ ﮐﺔ ﺫﺭګﻌﺔ‬ ‫‪ Ａ‬ﺍﻥ ﮐﺔ ﺍﺛﺮﺍﺕ ﮔ‪＂％‬ﺎﺩګﺄ ﮔﺔ ﺍﻥ ﮐﺔ ﻣﻀﺮﺍﺕ ﻣﺤﺪﻭﺩ ﮐﺮﺩګﺄ ﮔﺔ ﺍﻭﺭ ﺍﷲ ﮐﺔ ﺩﺭﺑﺎﺭ‬ ‫ﻣ‪ Ｓ‬ګﻪ ﻋﺬﺭ ﭘ‪，‬ﺶ ﮐﺮﺳﮑ‪ Ｓ‬ﮔﺔ ﮐﻪ ‪ _ Ａ‬ﺍﻥ ﮐﺔ ﺍﻭﺭ ﺍﻥ ﮐﺔ ﻣﺘﺒﻌ‪，‬ﻦ ﮐﺔ ﺳﺎﻣﻨﺔ ﺣﻖ ﮐﺎ‬ ‫ﭘﺮﭼﺎﺭ ﮐﺮﺩګﺎ ﺗ‪％‬ﺎ۔ﺍﷲ ﺗﻌﺎﻟﯽٰ ﻣﻮﻣﻨﻮﺃ ﮐﺎ ﻣﺪﺩﮔﺎﺭ ‪Ｂ‬۔‬

‫‪62‬‬ ‫ﭼﻮﺗ‪％‬ﯽ ﻓﺼﻞ‬

‫ﺑﻨ‪，‬ﺎﺩﯼ ﻗﻮﺍﻋﺪ ﺳﺔ ﺍﺧﺘ‪＋‬ﻑ‬ ‫ ﺍګﻤﺎﻥ ﮐﺔ ﻣﺘﻌﻠﻖ ﻧﻈﺮګﻪ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆‬ ‫ګﻪ ﺑﺎﺕ ﻣﻌﺮﻭﻑ ﻭﻣﺘﻌ‪，‬ﻦ ‪ Ｂ‬ﮐﻪ ﺍګﻤﺎﻥ ﻗﻮﻝ ﻭﻋﻤﻞ ﺩﻭﻧﻮﺃ ﮐﺎ ﻧﺎﻡ ‪ Ｂ‬ﺟﻮ ﺑﺆ‪＄‬ﺘﺎ ﮔ‪＂％‬ﺘﺎ‪Ｂ‬‬ ‫ﺍګﺴﺔ ﻫﯽ ﻗﻮﻝ ﺩﻝ ﺍﻭﺭ ﺯﺑﺎﻥ ﺩﻭﻧﻮﺃ ﮐﺎ ﻫﻮﺗﺎ ‪ Ｂ‬ﻧ‪，‬ﺰ ﻋﻤﻞ ‪Ｌ‬ﯽ ﺩﻝ ﺍﻭﺭ ﺯﺑﺎﻥ ﺍﻭﺭ ﺩګﮕﺮ‬ ‫ﺍﻋﻀﺎءﮐﺎ ﻫﻮﺗﺎ ‪ Ｂ‬ﺍﻭﺭ ګﻪ ﺑﺎﺕ ‪Ｌ‬ﯽ ﻣﺘﻌ‪，‬ﻦ ‪ Ｂ‬ﮐﻪ ﮐﻤﯽ ﻭﺯګﺎﺩﺗﯽ ﻗﻮﻝ ﻭﻓﻌﻞ ﮐﯽ ﺍﻥ ﺗﻤﺎﻡ‬ ‫ﺍﻗﺴﺎﻡ ﻣ‪ Ｓ‬ﻭﺍﻗﻊ ﻫﻮﺗﯽ ‪ Ｂ‬ﺍﻭﺭ ﻋﻤﻞ ﺍګﻤﺎﻥ ﮐﺔ ﻟﺌﺔ ﺷﺮﻁ ﺻﺤﺖ ‪ Ｂ‬ﻧﻪ ﮐﻪ ﺷﺮﻁ ﮐﻤﺎﻝ‬ ‫ﻋﻤﻞ ﺍګﻤﺎﻥ ﮐﺔ ﺍﺭﮐﺎﻥ ﻣ‪ Ｓ‬ﻧﻪ ﮐﻪ ﺷﺮﻭﻁ ﻣ‪ Ｓ‬ﺳﺔ ﺍﺣﻨﺎﻑ _ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﮐﯽ ﺍﺱ‬ ‫ﺳﻠﺴﻠﺔ ﻣ‪ Ｓ‬ﻣﺨﺎﻟﻔﺖ ﮐﯽ ﺍﻭﺭ ﮐﻬﺎ ﮐﻪ ﻋﻤﻞ ﺷﺮﻁ ﮐﻤﺎﻝ ‪ Ｂ‬ﺍﻭﺭ ﻋﻤﻞ ﮐﺔ ﺑﻐ‪，‬ﺮ ‪Ｌ‬ﯽ‬ ‫ﺍګﻤﺎﻥ ﻣﻄﻠﻘﺎً ﻣﮑﻤﻞ ﻫﻮﺟﺎﺗﺎ ‪ _ Ａ) Ｂ‬ﺍﭘﻨﯽ ﮐﺘﺎﺏ” ﺣﻘ‪，‬ﻘ＆ ﺍﻻګﻤﺎﻥ“ﻣ‪ Ｓ‬ﺍﺱ ﻣﻮﺿﻮﻉ ﭘﺮ‬ ‫ﺳ‪，‬ﺮ ﺣﺎﺻﻞ ﺑﺤﺚ ﮐﯽ ‪ Ｂ‬ﺍﺳﺔ ﻣ‪＋‬ﺣﻈﻪ ﮐﺮﻟ‪，‬ﺎ ﺟﺎﺋﺔ (ﺍګﻤﺎﻥ ﮐﻮ ﺍﺱ ﺯﺍﻭګﻪ ﻧﮕﺎﻩ ﺳﺔ‬ ‫ﺩګﮑ‪％‬ﻨﺔ ﮐﺎ ﻧﺘ‪，‬ﺠﻪ ګﻪ ﻧﮑ‪ ＋‬ﮐﻪ ﻋﻤﻞ ګﺎﺟﻨﺲ ﻋﻤﻞ ﮐﻮ ﺑﺎﻟﮑﻞ ﻫﯽ ﭼ‪％‬ﻮﺅﺩګﺎ ﮔ‪，‬ﺎ ﺍﻭﺭ ﺍﺱ‬ ‫ﺳﺔ ﺍګﻤﺎﻥ ﻣ‪Ｌ Ｓ‬ﯽ ﮐﻮﺋﯽ ﮐﻤﯽ ﻭﺍﻗﻊ ﻧﻬ‪ Ｓ‬ﻫﻮﺗﯽ ﮐ‪，‬ﻮﻧﮑﻪ ﺟﺐ ﻋﻤﻞ ﮐﺎ ﺣﻘ‪，‬ﻘﺖ ﺍګﻤﺎﻥ‬ ‫ﺳﺔ ﮐﻮﺋﯽ ﺗﻌﻠﻖ ﻫﯽ ﻧﻬ‪ Ｓ‬ﺭ＠ ﺗﻮ ﻋﻤﻞ ﮐﻮ ﺑﺎﻟﮑﻞ ﺗﺮﮎ ﮐﺮﺩګﻨﺔ ﺳﺔ ﺍګﻤﺎﻥ ﮐﺎ ﺗﺮﮎ‬ ‫ﮐﺲ ﻃﺮﺡ ﻻﺯﻡ ﺁﺋﺔ ﮔﺎ ﺷ‪，‬ﺦ ﺍﻻﺳ‪＋‬ﻡ ﺍﺑﻦ ﺗ‪，‬ﻤ‪，‬ﻪ‪‬ﮐﯽ ﮐﺘﺐ ﺍﺱ ﮐﯽ ﻣﺨﺎﻟﻔﺖ ﻣ‪Ｓ‬‬ ‫‪Ｌ‬ﺮﯼ ﭘﺆﯼ ﻫ‪) Ｓ‬ﻋﻤﻞ ﮐﺔ ﺗﺮﮎ ﺳﺔ ﺍګﻤﺎﻥ ﻣ‪ Ｓ‬ﮐ‪，‬ﺎ ﻓﺮﻕ ﺁﺗﺎ ‪ Ｂ‬ﺍﺱ ﮐﺔ ﻟﺌﺔ ﺍﺑﻦ‬ ‫ﺗ‪，‬ﻤ‪，‬ﻪ‪ ‬ﮐﯽ ﮐﺘﺎﺏ” ﺍﻻګﻤﺎﻥ ﺍﻻﻭﺳﻂ“ ﻣ‪＋‬ﺣﻈﻪ ﻫﻮ(ګﻬﺎﺃ ﻫﻤﺎﺭﺍ ګﻪ ﻣﻘﺼﺪ ﻧﻬ‪ Ｓ‬ﮐﻪ ‪Ａ‬‬ ‫ﺍﻥ ﻧﮑﺎﺕ ﮐﺎ ﺭﺩّ ﮐﺮګﺄ ﺟﻮ ﻣﺪﺧﻠ‪，‬ﻮﺃ _ ﻣﺴﺌﻠﻪ ﺍګﻤﺎﻥ ﮐﺔ ﻣﺘﻌﻠﻖ ﭘ‪，‬ﺶ ﮐﺌﺔ ﻫ‪ Ｓ‬ﺑﻠﮑﻪ‬ ‫ﺻﺮﻑ ﺍﻥ ﻣﻘﺎﻣﺎﺕ ﮐﻮ ﺑ‪，‬ﺎﻥ ﮐﺮﻧﺎ ‪ Ｂ‬ﺟﺲ ﻣ‪ Ｓ‬ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆ ﮐﺔ ﻣﺨﺎﻟﻒ ﻫ‪Ｓ‬‬ ‫ﺟﺐ ﺍﻧﻬﻮﺃ _ ګﻪ ﺩګﮑ‪％‬ﺎ ﮐﻪ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﮐﺎ ګﻪ ﻋﻘ‪，‬ﺪﻩ ﻣﻌﺮﻭﻑ ‪ Ｂ‬ﮐﻪ ﺍګﻤﺎﻥ ﻗﻮﻝ ﻭﻋﻤﻞ‬

‫‪63‬‬ ‫ﮐﺎﻧﺎﻡ ‪ Ｂ‬ﺟﻮ ﮐﻪ ﺯګﺎﺩﻩ ﻫﻮﺗﺎ ‪ Ｂ‬ﺗﻮﺟ‪％‬ﻮټ ﺑﻮﻟﻨﺔ ﻟﮕﺔ ﺍﻭﺭ ګﻪ ﮔﻤﺎﻥ ﮐﺮ_ ﻟﮕﺔ ﮐﻪ ﺑﻨ‪，‬ﺎﺩ‬ ‫ﺗﻮ ﺍﺳﯽ ﻗﻮﻝ ﮐﻮﺑﻨﺎﻟ‪ Ｓ‬ﻣﮕﺮ ﺍﺳﺘﺪﻻﻝ ﺍﻟﺒﺎ‪‬ﮐﺔ ﺍﻗﻮﺍﻝ ﺳﺔ ﮐﺮګﺄ ﺟﺒﮑﻪ ﺍ‪ Ｈ‬ﻋﻠﻢ‬ ‫ﺟﺎﻧﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ﺩﺭﺣﻘ‪，‬ﻘﺖ ﺍﺱ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﺍﻟﺒﺎ ﮐﺎ ﻗﻮﻝ ﻭﻫﯽ ‪ Ｂ‬ﺟﻮ ﺍﺣﻨﺎﻑ ﮐﺎ ‪Ｂ‬‬ ‫)ﻣ‪＋‬ﺣﻈﻪ ﻫﻮ” ﺣﻘ‪，‬ﻘ＆ ﺍﻻګﻤﺎﻥ ﻋﻨﺪﺍﻟﺸ‪，‬ﺦ ﺍﻻﻟﺒﺎ“ ﺍﺯ ﺇﺍﮐ＂ﺮ ﻣﺤﻤﺪ ﺍﺑﻮﺭﺣ‪，‬ﻢ ﻧ‪，‬ﺰ ”ﻇﺎ‪Ｃ‬ۃ‬ ‫ﺍﻻﺭﺟﺎء“ﺍﺯ ﺳﻔﺮ ﺍﻟﺤﻮﺍﻟﯽ(ﺍﺱ ﺑﺎﺕ ﮐﺎ ﻣﺠﺮﺩ ﺩﻋﻮﯼٰ ﮐﻪ ﺍګﻤﺎﻥ ﻗﻮﻝ ﻭﻋﻤﻞ ﮐﺎﻧﺎﻡ ‪ Ｂ‬ﮐﻢ‬ ‫ﺯګﺎﺩﻩ ﻫﻮﺗﺎ ‪ Ｂ‬ګﻪ ﺍ‪ Ｈ‬ﺍﻟﺴﻦة ﻭﺍﻟﺠﻤﺎﻉة ﮐﯽ ﻣﻮﺍﻓﻘﺖ ﻧﻬ‪ Ｓ‬ﮐﻬ‪＋‬ﺋﺔ ﮔﺎ ﺑﻠﮑﻪ ﺟ‪，‬ﺴﺎ ﮐﻪ‬ ‫‪ Ａ‬ﺑ‪，‬ﺎﻥ ﮐﺮﭼﮑﺔ ﻫ‪ Ｓ‬ﮐﻪ ﺍﺻﻞ ﻣﻘﺼﻮﺩ ګﻪ ‪ Ｂ‬ﮐﻪ ﮐﻤﯽ ﺯګﺎﺩﺗﯽ ﻫﻮﺗﯽ ‪ Ｂ‬ﺍﻭﺭ ﻋﻤﻞ‬ ‫ﺻﺤﺖ ﺍګﻤﺎﻥ ﮐﺔ ﻟﺌﺔ ﺷﺮﻁ ‪ Ｂ‬ﺍﻭﺭ ګﻪ ﺷﺮﻁ ﺩﻝ ﺯﺑﺎﻥ ﺍﻭﺭ ﺩګﮕﺮ ﺍﻋﻀﺎءﺗﻤﺎﻡ ﮐﺔ ﻋﻤﻞ ﭘﺮ‬ ‫ﺑﺮﺍﺑﺮ ﺟﺎﺭﯼ ﻫﻮﺗﯽ ‪ Ｂ‬۔‬

‫ ﺍﺣﻨﺎﻑ ﺍﻭﺭ ﻋﻘ‪，‬ﺪﻩ ﺍګﻤﺎﻥ‬ ‫ﺍﺣﻨﺎﻑ ﮐﺔ ﺍﺱ ﻋﻘ‪，‬ﺪﺓ ﮐﺎ ﻧﺘ‪，‬ﺠﻪ ګﻪ ﻧﮑ‪ ＋‬ﮐﻪ ﺍﻥ ﮐﺔ ﻋﻠﻤﺎء_ ﺑﻬﺖ ﺳﺔ ﺍګﺴﺔ ﺍﻋﻤﺎﻝ‬ ‫ﻣ‪ Ｓ‬ﺗﺸﺪﺩ ﺍﺧﺘ‪，‬ﺎﺭ ﮐ‪，‬ﺎ ﺟﺲ ﮐﺔ ﻣﺮﺗﮑﺐ ﮐﻮ ﻭﻩ ﮐﺎﻓﺮ ﺳﻤﺠ‪％‬ﺘﺔ ﺗ‪％‬ﺔ ﺍﻭﺭ ﺗﮑﻔ‪，‬ﺮ ﮐﺔ‬ ‫ﺑﺎﺏ ﻣ‪ Ｓ‬ﺳﺐ ﮐﻮ ﭘ‪，‬ﭽ‪％‬ﺔ ﭼ‪％‬ﻮﺅ ﺩګﺎ ګﻪ ﺍﻥ ﮐﺔ ﺍګﮏ ﻋﻤﻞ ﺳﺔ ﻣﺘﻌﻠﻖ ﺍﺱ ﻣﻮﻗﻒ ﮐﺎ‬ ‫ﺭﺩّ ﻋﻤﻞ ‪ Ｂ‬ﺟﺲ ﮐﯽ ﺑﻨﺎءﭘﺮ ﺍﻥ ﮐﻮ ﺑﻬﺖ ﺳﺔ ﺍ‪ Ｈ‬ﺍﻟﺴﻦة _ ”ﻣﺮﺟﺌﻪ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ “ﻗﺮﺍﺭ‬ ‫ﺩګﺎ ﺍﺱ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﺍګﻤﺎﻥ ﺍﻭﺭ ﻋﻤﻞ ﮐﺔ ﻣﺎﺑ‪，‬ﻦ ﻓﺮﻕ ﮐﺮ_ ﮐﺔ ﻧﺘﺎﺋﺞ ﺟﺎﻧﻨﺔ ﮐﺔ ﻟﺌﺔ ﻣ‪＋‬‬ ‫ﻋﻠﯽ ﺍﻟﻘﺎﺭﯼ ﺍﻟﺤﻨﻔﯽ ﮐﯽ ﮐﺘﺎﺏ ”ﺍﻟﻔﻘ＆ ﺍﻻﮐﺒﺮ“ﻣ‪＋‬ﺣﻈﻪ ﻫﻮ ﺍﻧﻬﻮﺃ _ ﻋ‪，‬ﺪ ﻧﻮﺭﻭﺯ ﮐﺔ‬ ‫ﻣﻮﻗﻊ ﭘﺮ ﮐﺴﯽ ﻣﺠﻮﺳﯽ ﮐﻮ ﺑﻄﻮﺭ ﺗﺤﻔﻪ ﺍﻧﺈﻩ ﺩګﻨﺔ ﮐﻮ ‪Ｌ‬ﯽ ﮐﻔﺮ ﻗﺮﺍﺭ ﺩګﺎ ‪ Ｂ‬ﻟ‪，‬ﮑﻦ‬ ‫ﻋﺠ‪，‬ﺐ ﺑﺎﺕ ګﻪ ‪ Ｂ‬ﮐﻪ ﻣﺪﺧﻠ‪，‬ﻪ ﺍﺣﻨﺎﻑ ﮐﺔ ﻣﺨﺎﻟﻒ ﻫ‪ Ｓ‬ﭘ‪％‬ﺮ ‪Ｌ‬ﯽ ﻣﺪﺧﻠ‪，‬ﻪ ﭘﺮ ﺍﺣﻨﺎﻑ ﮐﺎ‬ ‫ﻣﺮﺟﺌﻪ ﮐﺔ ﻋﻘ‪，‬ﺪﺓ ﮐﺔ ﻣﺘﻌﻠﻖ ﻣﻮﻗﻒ ﺍﺛﺮ ﺍﻧﺪﺍﺯ ﻧﻬ‪ Ｓ‬ﻫﻮﺳﮑﺎ ﻭﻩ ﺍﺭﺟﺎﺋ‪，‬ﺖ ﻣ‪Ｓ‬‬ ‫ﺑ‪＋‬ﺗﺤﻘ‪，‬ﻖ ﺩﺍﺧﻞ ﻫﻮﮔﺌﺔ ﺍﻭﺭ ﺍﺱ ﮐﺔ ﻧﺘﺎﺋﺞ ﮐﯽ ﮐﭽ‪ ＃‬ﭘﺮﻭﺍﻩ ﻧﻪ ﮐﯽ ﺑﻌﺪ ﻣ‪ Ｓ‬ﻣﺪﺧﻠﯽ‬ ‫ﻣﺮﺟﺌﯽ ﮐﺎ ﺍګﮏ ﻣﻘﺎﻟﻪ ﺍﺱ ﮐﯽ ﻭګﺐ ﺳﺎﺋ¦ ﭘﺮ ﺷﺎﺋﻊ ﻫﻮﺍ ﺟﺲ ﮐﺎ ﻋﻨﻮﺍﻥ ﺗ‪％‬ﺎ ﮐﻪ ”ﺟﻮ‬ ‫ﮐﻬﺘﺎ ﻫﻮ ﮐﻪ ﺍګﻤﺎﻥ ﺍﺻﻞ ﺍﻭﺭ ﻓﺮﻉ ﮐﺎﻧﺎﻡ ‪ Ｂ‬ﺍﺳﺔ ﻣﺮﺟﺌﻪ ﻗﺮﺍﺭ ﺩګﻨﺎ ﺟﺎﺋﺰﻧﻬ‪“ Ｓ‬ﻟ‪，‬ﮑﻦ‬ ‫ﺗﻌﺮګﻒ ﮐﺔ ﻻﺋﻖ ‪ Ｂ‬ﻭﻩ ﺫﺍﺕ ﺟﺲ _ ﻣﺪﺧﻠﯽ ﺳﺔ ﺍګﺴﯽ ﺑﺎﺕ ﮐﻬﻠﻮﺍﺩﯼ ﺟﺲ ﺑﺎﺕ _‬

‫‪64‬‬ ‫ﺍﺱ ﮐﺔ ﺍﭘﻨﺔ ﺷﺎﮔﺮﺩﻭﺃ ﮐﻮ ﻣﺠﺒﻮﺭ ﮐﺮﺩګﺎﮐﻪ ﻭﻩ ﺍﺱ ﺳﺔ ﺍﻭﺭ ﺧﻮﺩ ﺳﺔ ﺍﺱ ﻗﻮﻝ ﮐﯽ ﻧﻔﯽ‬ ‫ﮐﺮګﺄ ﮐﻪ ”ﺍګﻤﺎﻥ ﻣ‪ Ｓ‬ﻋﻤﻞ ﺩﺍﺧﻞ ﻧﻬ‪ Ｓ‬ﺑﻠﮑﻪ ګﻪ ﺍګﻤﺎﻥ ﮐﻮ ﻣﮑﻤﻞ ﮐﺮﺗﺎ ‪ Ｂ‬ﺍګﻤﺎﻥ ﮐﯽ‬ ‫ﺍﺻﻞ ﻧﻬ‪“Ｂ Ｓ‬ګﻪ ﻣﻀﻤﻮﻥ ﺗﻮ‪ _ Ａ‬ﺍﺱ ﮐﺔ ﺧ‪＋‬ﻑ ﺛﺎﺑﺖ ﻫﻮﺗﺔ ﺩګﮑ‪ ＃‬ﻟ‪，‬ﺎ ﺍﺱ ﻣﺮګﺾ‬ ‫_ ﺑﻌﺾ ﺍﺋﻤﻪ ﺍ‪ Ｈ‬ﺍﻟﺴﻨﻪ ﺟ‪，‬ﺴﺔ ﺍﺑﻦ ﻣﻨﺪﻩ ﺍﻭﺭ ﻣﻨﺬﺭﯼ ﮐﺔ ﻗﻮﻝ ﮐﻪ ”ﺍګﻤﺎﻥ ﺍﺻﻞ ﺍﻭﺭ‬ ‫ﻓﺮﻉ ﮐﺎ ﻧﺎﻡ ‪“Ｂ‬ﭘﺮ ﺗﻌﻠ‪，‬ﻖ ﻟﮑ‪％‬ﯽ ‪ Ｂ‬ﺍﻭﺭ ﻓﺮﻉ ﮐﻮ ﻋﻤﻞ ﺍﻭﺭ ﺍﺻﻞ ﮐﻮ ﺍګﻤﺎﻥ ﭘﺮ ﻣﺤﻤﻮﻝ‬ ‫ﮐ‪，‬ﺎ ‪ Ｂ‬ﻟ‪，‬ﮑﻦ ﺍﺱ ﺑﺎﺕ ﺳﺔ ﺍﻧﺪ‪＄‬ﺎ ‪ Ｂ‬ﮐﻪ ﺍﻥ ﺍﺋﻤﻪ ﮐﺎ ﻣﻘﺼﺪګﻪ ‪ Ｂ‬ﮐﻪ ﺍګﻤﺎﻥ ﺩﻝ ﺍﻭﺭ ﻋﻤﻞ‬ ‫ﺩﻭﻧﻮﺃ ﮐﺎﻧﺎﻡ ‪ Ｂ‬ﺍﻭﺭ ﺍﺻﻞ ﺍﻭﺭ ﻓﺮﻉ ﺍګﻤﺎﻥ ﮐﯽ ﺗﻌﺮګﻒ ﻣ‪ Ｓ‬ﺩﺍﺧﻞ ﻫ‪ Ｓ‬ﺗﻮ ﻟﻔﻆ ﻓﺮﻉ‬ ‫ګﻬﺎﺃ ﻟﻐﻮﯼ ﻣﻌﻨﯽ ﻣ‪ Ｂ Ｓ‬ګﻌﻨﯽ ﻋﻤﻞ ﮐﯽ ﺑﻨ‪，‬ﺎﺩﻭﻩ ‪ Ｂ‬ﺟﻮ ﺩﻝ ﻣ‪ Ｂ Ｓ‬ګﻌﻨﯽ ﺍګﻤﺎﻥ‬ ‫ﻟ‪，‬ﮑﻦ ﻫ‪ Ｓ‬ګﻪ ﺩﻭﻧﻮﺃ ﻫﯽ ﺍګﻤﺎﻥ ﺷﺮګﻌﺖ ﮐﯽ ﺍﺻﻄ‪＋‬ﺡ ﮐﺔ ﻣﻄﺎﺑﻖ ﻟ‪，‬ﮑﻦ ﮐ‪，‬ﺎ ﮐ‪，‬ﺎ ﺟﺎﺋﺔ‬ ‫ګﻪ ﺷﺨﺺ ﻋﻠﻢ ﺍﺻﻮﻝ ﻭﺩګﮕﺮ ﺷﺮﻋﯽ ﻋﻠﻮﻡ ﺳﺔ ﮐﻮﺳﻮﺃ ﺩﻭﺭ ‪ Ｂ‬ﺍﻟﺒﺘﻪ ﺑﻌﺾ‬ ‫ﺍﺻﻄ‪＋‬ﺣﺎﺕ ﺣﺪګﺚ ﺳﺔ ﮐﭽ‪ ＃‬ﺗﻌﻠﻖ ﺭﮐ‪％‬ﺘﺎ ‪ Ｂ‬ﻟ‪，‬ﮑﻦ ﺍﺱ ﮐﺔ ﻋﻠﻤﯽ ﺭﺗﺒﺔ ﺍﻭﺭ ﺳﻨﺪ‬ ‫ﻓﺮﺍﻏﺖ ﺳﺔ ﺩ‪＄‬ﻮﮐﻪ ﻧﻪ ﮐ‪％‬ﺎﺋ‪ Ｓ‬ﺍﺱ ﮐﺔ ﺍﻥ ﻋ‪，‬ﻮﺏ ﮐﯽ ﺣﻘ‪，‬ﻘﺖ ﮐﻮ ‪Ｌ‬ﯽ ‪ Ａ‬ﻋﻨﻘﺮګﺐ ﺑ‪，‬ﺎﻥ‬ ‫ﮐﺮﺩګﻨﮕﺔ ۔‬

‫ ﮐﻔﺮګﻪ ﻋﻤﻞ ګﺎ ﮐﻔﺮ ﻋﻤﻠﯽ‬ ‫)ﺍﺱ ﻣﻮﺿﻮﻉ ﮐﯽ ﺗﻔﺼ‪，‬ﻞ ﻣ‪ Ｓ‬ﻫﻤﺎﺭﯼ ﮐﺘﺎﺏ ”ﺣﻘ‪，‬ﻘ＆ ﺍﻻګﻤﺎﻥ “ﻣ‪＋‬ﺣﻈﻪ ﻫﻮ(۔ﺍﻥ‬ ‫ﻣﺪﺧﻠ‪，‬ﻪ ﭘﺮ ’ﮐﻔﺮګﻪ ﻋﻤﻞ ﺍﻭﺭ ﮐﻔﺮ ﻋﻤﻠﯽ“ ﮐﺔ ﻣﺎﺑ‪，‬ﻦ ﻓﺮﻕ ﮐﺮﻧﺎ ﺩﺷﻮﺍﺭ ﻫﻮﮔ‪，‬ﺎ ‪ Ｂ‬ګﻬﺎﺃ‬ ‫‪ Ａ‬ﺍﺱ ﻧﮑﺘﺔ ﻣ‪ Ｓ‬ﺗﻔﺼ‪，‬ﻞ ﺳﺔ ﻧﻬ‪ Ｓ‬ﻟﮑ‪ Ｓ％‬ﮔﺔ ﺍﺱ ﮐﯽ ﺗﻔﺼ‪，‬ﻞ ‪ Ａ‬ﺍﭘﻨﯽ ﮐﺘﺎﺏ ”ﺣﻘ‪，‬ﻘ＆‬ ‫ﺍﻻګﻤﺎﻥ“ ﻣ‪ Ｓ‬ﮐﺮﭼﮑﺔ ﻫ‪ Ｓ‬ﺍﻟﺒﺘﻪ ګﻪ ﺍﺷﺎﺭﻩ ﮐﺮﻧﺎ ﭘﺴﻨﺪ ﮐﺮګﺄ ﮔﺔ ﮐﻪ ﮐﻔﺮګﻪ ﻋﻤﻞ ﺳﺔ‬ ‫ﻣﺮﺍﺩ ‪ Ｂ‬ﮐﻪ ﻣﺤﺾ ﻋﻤﻞ ﺳﺔ ﻫﯽ ﮐﻔﺮ ﻫﻮﺟﺎﺋﺔ ﺟﺤﻮﺩ ګﺎ ﺗﮑﺬګﺐ ﮐﺔ ﺑﻐ‪，‬ﺮ ﺟﺒﮑﻪ ﮐﻔﺮ‬ ‫ﻋﻤﻠﯽ ﺳﺔ ﮐﻔﺮ ﺍﺻﻐﺮ ﻣﺮﺍﺩ ‪ Ｂ‬ﺟﺲ ﮐﺔ ﻣﺮﺗﮑﺐ ﮐﺎ ﻧﺎﻡ ﺳﻨﺖ ﻣ‪ Ｓ‬ﮐﺎﻓﺮ ‪ Ｂ‬ﺟ‪，‬ﺴﺔ‬ ‫‪Ｌ‬ﺎﮔﺎ ﻫﻮﺍ ﻏ‪＋‬ﻡ ‪،‬ﺷﻮ‪ Ｃ‬ﮐﯽ ﻧﺎﺷﮑﺮﯼ ﮐﺎ ﮐﻔﺮ ﺍﻭﺭ ﻣﺴﻠﻤﺎﻥ ﮐﺎ ﻣﺴﻠﻤﺎﻥ ﺳﺔ ﻟﺆﻧﺎ‪،‬ﺍﺱ ﮐﺔ‬ ‫ﮐﻔﺮﺍﮐﺒﺮ ﻫﻮ_ ﻟﺌﺔ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﺟﺤﻮﺩګﺎ ﺍﺳﺘﺤ‪＋‬ﻝ ﮐﯽ ﺷﺮﻁ ﻟﮕﺎﺗﺔ ﻫ‪Ｓ‬۔ﮐﻔﺮګﻪ ﻋﻤﻞ‬ ‫ﮐﯽ ﻣﺜﺎﻝ ﺍﷲ ﺗﻌﺎﻟﯽٰ ﮐﺎ ګﻪ ﻓﺮﻣﺎﻥ ‪:Ｂ‬‬

‫‪65‬‬ ‫”‪ϵÏG≈tƒ#uuρ «!$$Î/r& ö≅è% 4 Ü=yèù=tΡuρ ÞÚθèƒwΥ $¨Ζà2 $yϑ‾ΡÎ) €∅ä9θà)u‹s9 óΟßγtFø9r'y™ È⌡s9uρ‬‬ ‫‪) ∩∉∈∪ šχρâÌ“öκtJó¡n@ óΟçFΨä. Ï&Î!θß™u‘uρ‬ﺍﻟﺘﻮﺑ＆‪“(65:‬‬ ‫ګﻌﻨﯽ‪ :‬ﺍﻭﺭ ﺍﮔﺮ ﺁﭖ ﺍﻥ ﺳﺔ ﭘﻮﭼ‪ ＃‬ﻟ‪ Ｓ‬ﺗﻮ ګﻘ‪，‬ﻨﺎ ګﻬﯽ ﮐﻬ‪ Ｓ‬ﮔﺔ ﮐﻪ ‪ Ａ‬ﺗﻮ ﻣﺤﺾ ﻣﻮﺝ‬ ‫ﻣﺴﺘﯽ ﮐﺮﺭ‪ Ｂ‬ﺗ‪％‬ﺔ ﮐﻬﻪ ﺩګﺠﺌﺔ ﮐ‪，‬ﺎ ﺗﻢ ﺍﷲ ‪،‬ﺍﺱ ﮐﯽ ﺁګﺎﺕ‪،‬ﺍﺱ ﮐﺔ ﺭﺳﻮﻝ ﮐﺔ ﺳﺎﺗ‪＃‬‬ ‫ﺍﺳﺘﻬﺰﺍءﮐﺮﺗﺔ ﻫﻮ ﮐﻮﺋﯽ ﻋﺬﺭ ﻧﻪ ﺗﺮﺍﺷﻮ ﺗﻢ ﺍګﻤﺎﻥ ﻻ_ ﮐﺔ ﺑﻌﺪ ﮐﻔﺮ ﮐﺮﭼﮑﺔ ﻫﻮ۔‬ ‫ﺍﺱ ﻭﺍﻗﻌﺔ ﻣ‪ Ｓ‬ﺍﷲ ﺗﻌﺎﻟﯽٰ _ ﺻﺮﺍﺣﺖ ﮐﺮﺩﯼ ﮐﻪ ﺍﻥ ﺗ‪，‬ﻦ ﺍﻓﺮﺍﺩ ﮐﺎ ﻋﻤﻞ ګﻌﻨﯽ ﻣﻮﺝ‬ ‫ﻣﺴﺘﯽ ﻫﯽ ﮐﻔﺮ ﮐﺎ ﺫﺭګﻌﻪ ﺑﻦ ﮔ‪，‬ﺎ ﺣﺎﻻﻧﮑﻪ ﻭﻩ ﻗﺴﻢ ﺍ！‪％‬ﺎ ﮐﺮ ﮐﻬﻪ ﺭ‪ Ｂ‬ﺗ‪％‬ﺔ ﮐﻪ ﺍﺱ ﺳﺔ ﺍﻥ‬ ‫ﮐﺎ ﻣﻘﺼﺪ ﺷﺮ ګﺎ ﺍﺳﺘﺤ‪＋‬ﻝ ګﺎ ﺟﺤﻮﺩ ﻧﻪ ﺗ‪％‬ﺎ ﻟ‪，‬ﮑﻦ ﺍﷲ _ ﺍﺳﺔ ﺭﺩّ ﮐﺮﺩګﺎ ﺍﻭﺭ ﻧﻔﺲ ﻋﻤﻞ‬ ‫ﮐﻮ ﻫﯽ ﮐﻔﺮ ﺍﮐﺒﺮﻗﺮﺍﺭ ﺩګﺎ ﺟﺲ _ ﺍګﻤﺎﻥ ﮐﻮ ﺳﺎﻗﻂ ﮐﺮﺩګﺎ ګﻌﻨﯽ ﮐﻔﺮګﻪ ﻋﻤﻞ )ﻭﺍﻗﻌﻪ ﮐﯽ‬ ‫ﺗﻔﺼ‪，‬ﻞ ‪،‬ﺗﻔﺴ‪，‬ﺮ ﻃﺒﺮﯼ ‪،‬ﺗﻔﺴ‪，‬ﺮ ﺍﺑﻦ ﮐﺜ‪，‬ﺮ‪،‬ﺗﻔﺴ‪，‬ﺮ ﺍﺿﻮﺍءﺍﻟﺒ‪，‬ﺎﻥ ﻟﻠﺸﻨﻘ‪，‬ﻄﯽ ﻭﻏ‪，‬ﺮﻩ‬ ‫ﺗﻔﺎﺳ‪，‬ﺮ ﻣ‪ Ｓ‬ﻣ‪＋‬ﺣﻈﻪ ﮐﺮګﺄ (‬

‫ﻋﻘ‪，‬ﺪﺓ ﺳﺔ ﻣﺘﻌﻠﻖ ﺍګﮏ ﺳﻮﺍﻝ ﺍﻭﺭ‬ ‫ﺍﺱ ﮐﺎ ﺟﻮﺍﺏ‬ ‫‪‬‬

‫ﺟﺐ ‪ Ａ‬ﺳﺔ ګﻪ ﮐﻬﺎ ﺟﺎﺋﺔ ﮐﻪ ﺑﺖ ﮐﻮ ﺳﺠﺪﻩ ﮐﺮﻧﺎ ‪،‬ﻗﺮﺁﻥ ﮐﯽ ﺗﻮﻫ‪，‬ﻦ‬

‫ﮐﺮﻧﺎ ‪،‬ﺭﺳﻮﻝ ﺍﷲ‪‬ﮐﻮ ﮔﺎﻟﯽ ﺩګﻨﺎ ‪،‬ﺩګﻦ ﮐﺎ ﻣﺬﺍﻕ ﺍﺅﺍﻧﺎ ﺍګﺴﺔ ﻫﯽ ﺩګﮕﺮ ﺍﻋﻤﺎﻝ ګﻪ‬ ‫ﺳﺐ ﺑﻈﺎ‪ Ｃ‬ﮐﻔﺮ ﻋﻤﻠﯽ ﻫ‪ Ｓ‬ﺩګﻦ ﺳﺔ ﺧﺎﺭﺝ ﻧﻬ‪ Ｓ‬ﮐﺮﺗﺔ ﺍﻭﺭ ﺗﻢ ‪Ｌ‬ﯽ ﺍﺱ ﮐﻔﺮ ﺍﺻﻐﺮ ﮐﻮ‬ ‫ﻋﻤﻠﯽ ﻫﯽ ﺟﺎﻧﺘﺔ ﻫﻮ؟‬ ‫‪‬‬

‫ﺟﺎﻥ ﻟ‪，‬ﺠﺌﺔ ﮐﻪ ﭼﺎﺭﻭﺃ ﺍﻋﻤﺎﻝ ﺍﻭﺭﺍﻥ ﺟ‪，‬ﺴﺔ ﺩګﮕﺮ ﺍﻋﻤﺎﻝ ﮐﻔﺮ ﺍﺻﻐﺮﻧﻬ‪Ｓ‬‬

‫ﻫ‪ Ｓ‬ﺳﻮﺍﺋﺔ ﺍﺱ ﮐﺔ ﮐﻪ ﺍﻥ ﮐﺎ ﺻﺪﻭﺭ ﺑﻈﺎ‪ Ｃ‬ﺍﻋﻀﺎءﮐﺔ ﺫﺭګﻌﺔ ﻫﯽ ﻫﻮﺗﺎ ‪ Ｂ‬ﻟ‪，‬ﮑﻦ ګﻪ ﺩﻝ‬ ‫ﮐﺔ ﺍﻋﻤﺎﻝ ګﻌﻨﯽ ﻧ‪，‬ﺖ ‪،‬ﺍﺧ‪＋‬ﺹ‪،‬ﻣﺤﺒﺖ‪،‬ﺍﻃﺎﻋﺖ ﻭﻏ‪，‬ﺮﻩ ﮐﻮ ﺑﺎﻟﮑﻞ ﻫﯽ ﺧﺘﻢ ﮐﺮﺩګﺘﺔ‬ ‫ﻫ‪ Ｓ‬ﺍﺱ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﺍﻥ ﻣ‪ Ｓ‬ﺳﺔ ﮐﭽ‪ ＃‬ﺑﺎ‪ Ｒ‬ﻧﻬ‪ Ｓ‬ﺭﻫﺘﺎ ﭼﻨﺎﻧﭽﻪ ګﻪ ﺍﮔﺮ ﺑﻈﺎ‪ Ｃ‬ﻋﻤﻞ ﻫ‪Ｓ‬‬

‫‪66‬‬ ‫ﻟ‪，‬ﮑﻦ ﻻﻣﺤﺎﻟﻪ ﮐﻔﺮ ﺍﻋﺘﻘﺎﺩﯼ ﮐﻮ ﻣﺘﻀﻤﻦ ﻫ‪ Ｓ‬ﺍﻭﺭ ګﻪ ﺍﻋﻤﺎﻝ ﻣﻨﺎﻓﻖ ﺑﺔ ﺩګﻦ ﺍﻭﺭﻣﻌﺎﻧﺪ‬ ‫ﻫ¦ ﺩ‪＄‬ﺮﻡ ﮐﺔ ﻋ‪＋‬ﻭﻩ ﮐﺴﯽ ﺍﻭﺭ ﺳﺔ ﺻﺎﺩﺭ ﻧﻬ‪ Ｓ‬ﻫﻮﺳﮑﺘﺔ ګﻬﯽ ﻭﺟﻪ ‪ Ｂ‬ﻏﺰﻭﻩ ﺗﺒﻮﮎ‬ ‫ﻣ‪ Ｓ‬ﻣﻨﺎﻓﻘ‪，‬ﻦ ﮐﺔ ﺍګﺴﺔ ﺍﻋﻤﺎﻝ ﮐﺔ ﻣﺘﻌﻠﻖ ﮐﻬﺎﮔ‪，‬ﺎ‪:‬‬ ‫‪∩∠⊆∪ (#θä9$oΨtƒ óΟs9 $yϑÎ/ (#θ‘ϑyδuρ ö/ÏSÏϑ≈n=ó™Î) y‰÷èt/ (#ρãxŸ2uρ ̍øä3ø9$# sπyϑÎ=x. (#θä9$s% ô‰s)s9uρ‬‬ ‫)ﺍﻟﺘﻮﺑ＆‪“(74:‬‬ ‫ګﻘ‪，‬ﻨﺎ ﺍﻧﻬﻮﺃ _ ﮐﻠﻤﻪ ﮐﻬﺎ ﺍﻭﺭ ﺍﺳ‪＋‬ﻡ ﻻ_ ﮐﺔ ﺑﻌﺪ ﮐﻔﺮ ﮐ‪，‬ﺎ ﺍﻭﺭ ﺍﺱ ﮐﺎ ﻡ ﮐﺎ ﻗﺼﺪﮐ‪，‬ﺎ‬ ‫ﺟﻮ ﭘﻮﺭﺍ ﻧﻪ ﮐﺮﺳﮑﺔ ۔‬ ‫ﺣﺎﻻﻧﮑﻪ ﺟﺐ ﺍﻥ ﺳﺔ ﺍﺳﺘﻔﺴﺎﺭ ﮐ‪，‬ﺎﮔ‪，‬ﺎ ﺗﻮﺍﻧﻬﻮﺃ _ ﮐﻬﺎ ”“ګﻌﻨﯽ ‪ Ａ‬ﺗﻮ ﻣﻮﺝ ﻣﺴﺘﯽ‬ ‫ﮐﺮﺭ‪ Ｂ‬ﺗ‪％‬ﺔ ۔‬ ‫ﺍﺱ ﮐﺔ ﺭﺩّ ﻣ‪ Ｓ‬ﺍﷲ _ ﻓﺮﻣﺎګﺎ‪:‬‬ ‫” ‪y‰÷èt/ Λänöxx. ô‰s% (#ρâ‘É‹tG÷ès? Ÿω šχρâÌ“öκtJó¡n@ óΟçFΨä. Ï&Î!θß™u‘uρ ϵÏG≈tƒ#uuρ «!$$Î/r& ö≅è%‬‬ ‫)‪ óΟä3ÏΨ≈yϑƒÎ‬ﺍﻟﺘﻮﺑ＆‪“65:‬‬ ‫ﮐﻬﻪ ﺩګﺄ ﮐ‪，‬ﺎ ﺗﻢ ﺍﷲ ‪،‬ﺍﺱ ﮐﯽ ﺁګﺎﺕ ‪،‬ﺍﺱ ﮐﺔ ﺭﺳﻮﻝ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﺍﺳﺘﻬﺰﺍءﮐﺮﺗﺔ ﻫﻮ ﮐﻮﺋﯽ‬ ‫ﻋﺬﺭ ﭘ‪，‬ﺶ ﻧﻪ ﮐﺮﻭ ګﻘ‪，‬ﻨﺎ ﺗﻢ ﺍګﻤﺎﻥ ﻻ_ ﮐﺔ ﺑﻌﺪ ﮐﻔﺮ ﮐﺮﭼﮑﺔ ﻫﻮ۔‬ ‫ﻧ‪，‬ﺰ ‪ Ａ‬ﮐﻔﺮ ﺍﺻﻐﺮ ﮐﻮ ﻣﻄﻠﻘﺎً ﻋﻤﻠﯽ ﻧﻬ‪ Ｓ‬ﮐﻬﺘﺔ ﺑﻠﮑﻪ ﺻﺮﻑ ﺍﺳﺔ ﻋﻤﻠﯽ ﮐﻬﺘﺔ ﻫ‪ Ｓ‬ﺟﻮ‬ ‫ﺍﻋﺘﻘﺎﺩ ﮐﻮ ﻣﺴﺘﻠﺰﻡ ﻧﻪ ﻫﻮ ګﺎ ﺩﻝ ﮐﺔ ﻗﻮﻝ ﻭﻋﻤﻞ ﮐﺎﺍﻋﺘﺒﺎﺭ ﺧﺘﻢ ﮐﺮ_ ﻭﺍﻻﻧﻪ ﻫﻮ ۔ﻧ‪，‬ﺰ‬ ‫ﻣ‪＋‬ﺣﻈﻪ ﻫﻮ ”ﺩﺭﺍﻟﻔﺘﻦة ﻋﻦ ﺍ‪＄‬ﻞ ﺍﻟﺴﻨ＆ ﺍﺯ ﻋ‪＋‬ﻣﻪ ﻓﻀ‪，‬ﻠ＆ ﺍﻟﺸ‪，‬ﺦ ﺑﮑﺮ ﺍﺑﻮﺯګﺪ“ﺍګﺴﺔ ﻫﯽ‬ ‫ﺍﷲ ﺗﻌﺎﻟﯽٰ ﮐﺎ ګﻪ ﻓﺮﻣﺎﻥ‪:‬‬ ‫”&‪ÏΒ tΑÌ“Ρé& !$tΒuρ y7ø‹s9Î) tΑÌ“Ρé& !$yϑÎ/ (#θãΨtΒ#u öΝßγ‾Ρr& tβθßϑãã÷“tƒ šÏ%©!$# ’n<Î) ts? öΝs9r‬‬ ‫‪߉ƒÌãƒuρ ϵÎ/ (#ρãàõ3tƒ βr& (#ÿρâ÷É∆é& ô‰s%uρ ÏNθäó≈©Ü9$# ’n<Î) (#þθßϑx.$y⇔tFtƒ βr& tβρ߉ƒÌãƒ y7Î=ö6s%‬‬ ‫‪“ ∩∉⊃∪ #Y‰‹Ïèt/ Kξ≈n=|Ê öΝßγ‾=ÅÒムβr& ß≈sÜø‹¤±9$#‬‬

‫‪67‬‬ ‫ﮐ‪，‬ﺎ ﺁﭖ _ ﺍﻥ ﻟﻮﮔﻮﺃ ﮐﻮ ﻧﻬ‪ Ｓ‬ﺩګﮑ‪％‬ﺎ ﺟﻮ ګﻪ ﺯﻋﻢ ﺭﮐ‪％‬ﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ﻭﻩ ﺍﺱ ﭘﺮ ﺍګﻤﺎﻥ‬ ‫ﻻﭼﮑﺔ ﻫ‪ Ｓ‬ﺟﻮ ﺁﭖ ﮐﯽ ﻃﺮﻑ ﻧﺎﺯﻝ ﮐ‪，‬ﺎ ﮔ‪，‬ﺎ ﺍﻭﺭ ﺁﭖ ﺳﺔ ﭘﻬﻠﺔ ﮐﯽ ﻃﺮﻑ ﻧﺎﺯﻝ ﮐ‪，‬ﺎﮔ‪，‬ﺎ‬ ‫ﻭﻩ ﭼﺎﻫﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ﻃﺎﻏﻮﺕ ﮐﺔ ﭘﺎﺱ ﻓ‪，‬ﺼﻠﻪ ﮐﺮﻭﺍﺋ‪ Ｓ‬ﺣﺎﻻﻧﮑﻪ ﺍﻧﻬ‪ Ｓ‬ﺣﮑﻢ ﺩګﺎﮔ‪，‬ﺎ ‪Ｂ‬‬ ‫ﮐﻪ ﻭﻩ ﺍﺱ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﮐﻔﺮ ﮐﺮګﺄ ﺍﻭﺭ ﺷ‪，‬ﻄﺎﻥ ﺍﻧﻬ‪ Ｓ‬ﺩﻭﺭ ﮐﯽ ﮔﻤﺮﺍﻫﯽ ﻣ‪ Ｓ‬ﻻﭘ‪，％‬ﻨﮑﻨﺎ‬ ‫ﭼﺎﻫﺘﺎ‪ Ｂ‬۔‬ ‫ﺍﺱ ﺁګﺖ ﻣ‪ Ｓ‬ﺍﷲ _ ﺻﺮﺍﺣﺖ ﻓﺮﻣﺎﺩﯼ ﮐﻪ ﺟﻮ ﻗﺮﺁﻥ ﻭﺳﻨﺖ ﮐﺔ ﻋ‪＋‬ﻭﻩ ﮐﺴﯽ ﺍﻭﺭ ﮐﺔ‬ ‫ﭘﺎﺱ ﺣﮑﻢ ﮐﺔ ﻟﺌﺔ ﺟﺎﺋﺔ ﺍﻭﺭ ﺍﺱ ﻭﻗﺖ ﺍﺱ ﮐﺎ ګﻪ ﺯﻋﻢ ﻫﻮ ﮐﻪ ﺍﺱ ﮐﺔ ﺩﻝ ﻣ‪ Ｓ‬ﺍﷲ ﭘﺮ‬ ‫ﺍګﻤﺎﻥ ﻣﻮﺟﻮﺩ ‪ Ｂ‬ﻣﮕﺮ ﺍﷲ _ ﻓ‪，‬ﺼﻠﻪ ﻓﺮﻣﺎﺩګﺎ ﮐﻪ ګﻪ ﺻﺮﻑ ﺯﻋﻢ ﻫﯽ ‪ Ｂ‬ﺣﻘ‪，‬ﻘﺖ ﺣﺎﻝ‬ ‫ﺍﺱ ﮐﯽ ﺗﺎﺋ‪，‬ﺪ ﻧﻬ‪ Ｓ‬ﮐﺮﺗﯽ ﺑﻠﮑﻪ ﺍﺱ ﮐﯽ ﻣﺨﺎﻟﻔﺖ ﮐﺮﺗﯽ ‪ Ｂ‬ﭼﻨﺎﻧﭽﻪ ﺍﮔﺮ ﮐﻮﺋﯽ ﮐﻬﺔ ﮐﻪ‬ ‫‪:‬ﻟ‪，‬ﮑﻦ ﺟﻮ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﺣﮑﻢ ﮐﺔ ﺑﻐ‪，‬ﺮ ﮐﺴﯽ ﺍﻭﺭ ﻗﺎﻧﻮﻥ ‪،‬ﺩﺳﺘﻮﺭ ‪،‬ﺍﺻﻮﻝ ﮐﺔ‬ ‫ﺫﺭګﻌﺔ ﺣﮑﻮﻣﺖ ﮐﺮﺓ ﺍﺱ ﮐﺎ ﭘﺎﺑﻨﺪ ﺭ‪ Ｂ‬ﻭﻩ ﺍﭘﻨﯽ ﺯﺑﺎﻥ ﺳﺔ ﺍﻗﺮﺍﺭ ﺗﻮ ﮐﺮﺗﺎ ‪ Ｂ‬ﮐﻪ ﻭﻩ‬ ‫ﻣﺴﻠﻤﺎﻥ ‪ Ｂ‬ﺗﻮ ﻭﻩ ﺍﭘﻨﺔ ﺍﺱ ﺩﻋﻮﺓ ﻣ‪ Ｓ‬ﺟ‪％‬ﻮ！ﺎ ‪ Ｂ‬ګﻪ ﺯﻋﻢ ﮐﺮﺭ＠ ‪ Ｂ‬ﮐﻪ ﺟﻮ ﺷﻬﺎﺩﺕ‬ ‫ﺍﷲ ﮐﺔ ﻟﺌﺔ ﺩګﻨﯽ ﭼﺎﻫ‪，‬ﺌﺔ ﻭﻩ ﻏ‪，‬ﺮ ﺍﷲ ﮐﺔ ﻟﺌﺔ ﺩﺓ ﺭ＠ ‪ Ｂ‬۔ﺍﺱ ﺁګﺖ ﻣ‪ Ｓ‬ﺍګﺴﯽ ﮐﻮﺋﯽ‬ ‫ﺩﻻﻟﺖ ﻧﻬ‪ Ｂ Ｓ‬ﺟﻮﺍﺱ ﻋﻤﻞ ﮐﻮ ﺍﻋﺘﻘﺎﺩ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﻣﺮﺑﻮﻁ ﮐﺮﺗﯽ ﻫﻮﻧﻪ ﺍﺟﻤﺎﻻً ﻧﻪ‬ ‫ﺗﻔﺼ‪ ً＋，‬۔ﻋ‪＋‬ﻣﻪ ﺍﻣﺎﻡ ﺍﻟﺸ‪，‬ﺦ ﻣﺤﻤﺪﺑﻦ ﺍﺑﺮﺍﻫ‪，‬ﻢ ﺳﺎﺑﻖ ﻣﻔﺘﯽ ﺍﻋﻈﻢ ﺳﻌﻮﺩګﻪ ﺍﭘﻨﺔ ﻓﺘﺎﻭﯼ‬ ‫ﮐﺔ ﻣﺠﻤﻮﻋﻪ ﻣ‪ Ｓ‬ﻓﺮﻣﺎﺗﺔ ﻫ‪: Ｓ‬‬ ‫”ﺍﷲ ﺗﻌﺎﻟﯽٰ ﮐﺎ ګﻪ ﻓﺮﻣﺎﻥ”ګﺰﻋﻤﻮﻥ“ګﻌﻨﯽ ﻭﻩ ﺯﻋﻢ ﮐﺮﺭ‪ Ｂ‬ﻫ‪“ Ｓ‬ﺍﻥ ﮐﺔ ﺩﻋﻮﯼ ﺍګﻤﺎﻥ ﮐﯽ‬ ‫ﺗﺮﺩګﺪ ‪ Ｂ‬ﮐ‪，‬ﻮﻧﮑﻪ ﻧﺒﯽ‪‬ﮐﯽ ﻻﺋﯽ ﻫﻮﺋﯽ ﺷﺮګﻌﺖ ﮐﺔ ﻋ‪＋‬ﻭﻩ ﮐﺴﯽ ﺍﻭﺭ ﺳﺔ ﺣﮑﻢ‬ ‫ﮐﺮﻭﺍﻧﺎ ګﻪ ﻋﻤﻞ ﮐﺴﯽ ‪Ｌ‬ﯽ ﺣﺎﻟﺖ ﻣ‪ Ｓ‬ﺑﻨﺪﺓ ﮐﺔ ﺩﻝ ﻣ‪ Ｓ‬ﺍګﻤﺎﻥ ﮐﺔ ﺳﺎﺗ‪ ＃‬ګﮑﺠﺎ ﻫﻮ ﻫﯽ‬ ‫ﻧﻬ‪ Ｓ‬ﺳﮑﺘﺎ ﺑﻠﮑﻪ ﺍﻥ ﻣ‪ Ｓ‬ﺳﺔ ‪ Ｃ‬ﺍګﮏ ﺩﻭﺳﺮﺓ ﮐﯽ ﻧﻔﯽ ﮐﺮﺗﺎ ‪ Ｂ‬۔ﺍﻭﺭ ﻃﺎﻏﻮﺕ ﻃﻐ‪，‬ﺎﻥ‬ ‫ګﻌﻨﯽ ﺳﺮﮐﺸﯽ ﺳﺔ ﻣﺸﺘﻖ ‪ Ｂ‬ګﻌﻨﯽ ﺣﺪ ﺳﺔ ﺗﺠﺎﻭﺯ ﮐﺮﻧﺎ ﺗﻮ ‪ Ｃ‬ﻭﻩ ﺷﺨﺺ ﺟﻮ ﺍﷲ ﮐﺔ‬ ‫ﻧﺒﯽ‪‬ﮐﯽ ﻻﺋﯽ ﻫﻮﺋﯽ ﺷﺮګﻌﺖ ﮐﺔ ﻋ‪＋‬ﻭﻩ ﮐﺴﯽ ﮐﻮ‪Ｌ‬ﯽ ﺣﺎﮐﻢ ﺑﻨﺎﺋﺔ ګﺎ ﺍﺱ ﮐﯽ ﻃﺮﻑ‬

‫‪68‬‬ ‫ﺣﮑﻢ ﻟﺔ ﮐﺮ ﺟﺎﺋﺔ ﺍﺱ _ ﻃﺎﻏﻮﺕ ﮐﻮ ﺣﺎﮐﻢ ﺑﻨﺎګﺎ ګﺎ ﺍﺱ ﮐﯽ ﻃﺮﻑ ﺣﮑﻢ ﻟﺔ ﮐﺮ‬ ‫ﮔ‪，‬ﺎ‪“....‬‬

‫ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﺍﻭﺭ ﺧﻮﺍﺭﺝ ﮐﺔ ﻣﺎﺑ‪，‬ﻦ ﻓﺮﻕ‬ ‫‪ Ａ‬ګﻪ ﺑﺘﺎﻧﺎ ﺿﺮﻭﺭﯼ ﺳﻤﺠ‪％‬ﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ﺑﺪﻋﺘﯽ ﻟﻮﮒ ﻧﻮﺟﻮﺍﻧﻮﺃ ﮐﻮ ګﻪ ﺩ‪＄‬ﻮﮐﻪ ﺩﺓ ﺭ‪Ｂ‬‬ ‫ﻫ‪ Ｓ‬ﮐﻪ ګﻪ ﺧﻮﺍﺭﺝ ﮐﺎﻗﻮﻝ ﻭﻋﻘ‪，‬ﺪﻩ ‪ Ｂ‬ﻭﻩ ﮔﻨﺎﻩ ﮐﯽ ﺑﻨﺎءﭘﺮ ﺗﮑﻔ‪，‬ﺮ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﻭﺍﷲ ﺍﻥ ﮐﺔ‬ ‫ﺍﺱ ﺩﻋﻮﺓ ﻣ‪ Ｓ‬ﺭﺗﯽ ﺑﺮﺍﺑﺮ ‪Ｌ‬ﯽ ﺳﭽﺎﺋﯽ ﻧﻬ‪ Ｂ Ｓ‬ﺧﻮﺍﺭﺝ ﻣﺘﻔﻖ ﻋﻠ‪，‬ﻪ ﻣﻌﺼ‪，‬ﺖ ﮐﺔ‬ ‫ﻣﺮﺗﮑﺐ ﮐﻮ ﮐﺎﻓﺮ ﮐﻬﺘﺔ ﻫ‪ Ｓ‬ﺟ‪，‬ﺴﺔ ﺯﻧﺎ‪،‬ﭼﻮﺭﯼ ‪،‬ﻗﺘﻞ‪،‬ﺷﺮﺍﺏ ﻧﻮﺷﯽ‪،‬ﺍﺟﻨﺒﯽ ﻋﻮﺭﺕ‬ ‫ﮐﻮﺩګﮑ‪％‬ﻨﺎ ﺟﺒﮑﻪ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆ ﻣﺘﻔﻖ ﻫ‪ Ｓ‬ﮐﻪ ګﻪ ﻣﻌﺎﺻﯽ ګﻌﻨﯽ ﻧﺎﻓﺮﻣﺎﻧ‪，‬ﺎﺃ ﻫ‪Ｓ‬‬ ‫ﺍﻟﺒﺘﻪ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﺣﮑﻢ ﮐﺔ ﻋ‪＋‬ﻭﻩ ﮐﻮ ﻗﺎﻧﻮﻥ ‪،‬ﺩﺳﺘﻮﺭ ﺑﻨﺎﻧﺎ ﺍﺳﮑﺎ ﭘﺎﺑﻨﺪ ﻫﻮﻧﺎ ﺍﺱ‬ ‫ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆ ﺍﻭﺭ ﺳﻠﻔ‪，‬ﺖ ﮐﺔ ﺩﻋﻮګﺪﺍﺭﻭﺃ ﮐﺔ ﻣﺎﺑ‪，‬ﻦ ﺍﺧﺘ‪＋‬ﻑ ‪Ｂ‬‬ ‫ﺳﻠﻔ‪，‬ﺖ ﮐﺔ ﺩﻋﻮګﺪﺍﺭﻭﺃ ﮐﺎ ﺍﺳﺔ ﺍﺑﺘﺪﺍءﱢ ﺍﻥ ﮐﺔ )ﻣﺒﺘﺪﻋ‪，‬ﻦ(ﺗﻤﺎﻡ ﺩﻻﺋﻞ ﻣﻌﺼ‪，‬ﺖ ﻫﯽ‬ ‫ﻫﻮﺗﺔ ﻫ‪ Ｓ‬ﭘ‪％‬ﺮ ګﻪ ﺛﺎﺑﺖ ﻫﻮﺗﺎ ‪ Ｂ‬ﮐﻪ ﻣﻌﺼ‪，‬ﺖ ﮐﺎ ﺍﺭﺗﮑﺎﺏ ﮐﻔﺮ ﻧﻬ‪ Ｓ‬ﻣﻠﺖ ﺳﺔ ﺧﺎﺭﺝ‬ ‫ﻧﻬ‪ Ｓ‬ﮐﺮﺗﺎ ګﻪ ﺍګﺴﺎ ﻏﻠﻂ ﻗﺎﻋﺪﻩ ‪，！،‬ﺆ‪＄‬ﯽ ﻣﻨﻄﻖ ‪ Ｂ‬ﺟﻮ ﺷﺮګﻌﺖ ﺳﺔ ﺍﺩٰ ﻭﺍﻗﻔ‪，‬ﺖ‬ ‫ﺭﮐ‪％‬ﻨﺔ ﻭﺍﻟﺔ ﮐﯽ ﻋﻘﻞ ﻣ‪ Ｓ‬ﮐﺒ‪％‬ﯽ ﻧﻬ‪ Ｓ‬ﺳﻤﺎﺳﮑﺘﯽ ۔‬ ‫ ‬

‫ﺳﻮﺭۃ ﺍﻟﻤﺎﺋﺪﻩ ﮐﯽ ﺑﺤﺚ )‪ãΝèδ y7Í×‾≈s9'ρé'sù ª!$# tΑt“Ρr& !$yϑÎ/ Οä3øts† óΟ©9 tΒuρ‬‬

‫‪(∩⊆⊆∪ tβρãÏ≈s3ø9$#‬ګﻌﻨﯽ ﺟﻮ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﻣﻄﺎﺑﻖ ﺣﮑﻢ ﻧﻪ ﮐﺮګﺄ ﺗﻮ ګﻬﯽ ﻟﻮﮒ‬ ‫ﮐﺎﻓﺮ ﻫ‪Ｓ‬‬ ‫ﺗﻮﺣ‪，‬ﺪ ﮐﯽ ﺑﻨ‪，‬ﺎﺩ ﺍﷲ ﮐﺔ ﺁﮔﺔ ﺳﺮﺗﺴﻠ‪，‬ﻢ ﺧﻢ ﮐﺮﻟ‪，‬ﻨﺔ ‪،‬ﺍﺱ ﮐﯽ ﺍﻃﺎﻋﺖ ﮐﺮ_ ﺍﻭﺭ ﺍﺱ‬ ‫ﮐﺔ ﺍﻭﺍﻣﺮ ﻭﻣﻨﺎﻫﯽ ﮐﻮ ﻗﺒﻮﻝ ﮐﺮﻧﺎ ‪ Ｂ‬ﻻﺍﻟٰﻪ ﺍﻻﺍﷲ ﮐﺎ ‪Ｌ‬ﯽ ګﻬﯽ ﺗﻘﺎﺿﺎ ‪ Ｂ‬ﮐﻮﺋﯽ ‪Ｌ‬ﯽ‬ ‫ﻣﺴﻠﻤﺎﻥ ﺣﺎﻟﺖ ﺍﺳ‪＋‬ﻡ ﻣ‪ Ｓ‬ﺍﺱ ﮐﯽ ﻣﺨﺎﻟﻔﺖ ﻧﻬ‪ Ｓ‬ﮐﺮﺳﮑﺘﺎ ﺗﻮﺣ‪，‬ﺪ ﻋﺒﺎﺩﺕ ﺍﻭﺭ‬ ‫ﺗﻮﺣ‪，‬ﺪ ﺍﻟﻮﻫ‪，‬ﺖ ﮐﺎ ﺗﻘﺎﺿﺎ ګﻬﯽ ‪ Ｂ‬ﮐ‪，‬ﻮﻧﮑﻪ ﺟﺲ _ ﭘ‪，‬ﺪﺍﮐ‪，‬ﺎ ﻭﻩ ﺣﮑﻢ ﮐﺮﺗﺎ ‪: Ｂ‬‬

‫‪69‬‬ ‫”&‪“ â÷ö∆F{$#uρ ß,ù=sƒø:$# ã&s! Ÿωr‬‬ ‫ګﻌﻨﯽ ‪:‬ﺧﺒﺮﺩﺍﺭﻣﺨﻠﻮﻕ ﺍﻭﺭ ﺣﮑﻢ ﺍﺱ ﮐﺔ ﻫ‪ Ｓ‬۔‬ ‫ﺍﻭﺭ ﺟﻮ ﺣﮑﻢ ﻣﺎﻧﻨﺎ ﺑﺎﻟﮑﻞ ﻫﯽ ﭼ‪％‬ﻮﺅ ﺩﺓ ﺑﺎﻟﮑﻞ ﺍﺱ ﻃﺮﺡ ‪ Ｂ‬ﺟﺲ ﻃﺮﺡ ګﻪ ﺍﻋﺘﻘﺎﺩ‬ ‫ﭼ‪％‬ﻮﺅﺩﺓ ﮐﻪ ﻭﻩ ﻣﺨﻠﻮﻕ ‪ Ｂ‬ﺍﻭﺭ ﻗﺮﺁﻥ ﻣ‪ Ｓ‬ﺣﮑﻢ ﮐﻮ ﺍﷲ ﮐﯽ ﻃﺮﻑ ﻟﻮ！ﺎ_ ﮐﺔ ﺑﺔ ﺷﻤﺎﺭ‬ ‫ﺩﻻﺋﻞ ﻫ‪ Ｓ‬ﺍﷲ ﺗﻌﺎﻟﯽٰ _ ﺳﻮﺭۃ ﺍﻻﻧﻌﺎﻡ ﻣ‪ Ｓ‬ﺗﻮﺣ‪，‬ﺪ ﻋﺒﺎﺩﺕ )ﺣﮑﻢ‬ ‫‪،‬ﺩﻭﺳﺘﯽ‪،‬ﻋﺒﺎﺩﺍﺕ(ﮐﯽ ﺑﻨ‪，‬ﺎﺩګﺄ ﻣﻘﺮﺭ ﮐﺮﺗﺔ ﻫﻮﺋﺔ ﻓﺮﻣﺎﺗﺎ ‪: Ｂ‬‬ ‫”&‪) $Vϑs3ym ÈötGö/r& «!$# uŽötósùr‬ﺍﻻﻧﻌﺎﻡ‪“(114:‬‬ ‫ګﻌﻨﯽ‪:‬ﮐ‪，‬ﺎ ﻣ‪ Ｓ‬ﺍﷲ ﮐﺔ ﺳﻮﺍ ﮐﻮﺋﯽ ﺣﺎﮐﻢ ﺇ‪＄‬ﻮﻧﺈﻟﻮﺃ ۔‬ ‫” ‪) $|‹Ï9uρ ä‹ÏƒªBr& «!$# uŽöxîr& ö≅è%‬ﺍﻻﻧﻌﺎﻡ‪“(14 :‬‬ ‫ګﻌﻨﯽ ‪:‬ﮐﻬﻪ ﺩګﺠﺌﺔ ﮐ‪，‬ﺎ ﻣ‪ Ｓ‬ﺍﷲ ﮐﺔ ﺳﻮ ﺍ ﺩﻭﺳﺖ ﺑﻨﺎﻟﻮﺃ۔‬ ‫”‪) $|/u‘ Èöö/r& «!$# uŽöxîr& ö≅è%‬ﺍﻻﻧﻌﺎﻡ‪“(164:‬‬ ‫ګﻌﻨﯽ‪:‬ﮐﻬﻪ ﺩګﺠﺌﺔ ﮐ‪，‬ﺎ ﻣ‪ Ｓ‬ﺍﷲ ﮐﺔ ﻋ‪＋‬ﻭﻩ ﮐﻮ ﺭﺏ ﻣﺎﻥ ﻟﻮﺃ۔‬ ‫” ‪) ∩⊆⊆∪ tβρãÏ≈s3ø9$# ãΝèδ y7Í×‾≈s9'ρé'sù ª!$# tΑt“Ρr& !$yϑÎ/ Οä3øts† óΟ©9 tΒuρ‬ﺍﻟﻤﺎﺋﺪﻩ‪“(44:‬‬ ‫ګﻌﻨﯽ ‪:‬ﺟﻮ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﺫﺭګﻌﺔ ﺣﮑﻢ ﻧﻪ ﮐﺮګﺄ ﺗﻮګﻬﯽ ﻟﻮﮒ ﻫﯽ ﮐﺎﻓﺮ ﻫ‪ Ｓ‬۔‬ ‫” ‪) ∩⊆∈∪ tβθßϑÎ=≈©à9$# ãΝèδ y7Í×‾≈s9'ρé'sù ª!$# tΑt“Ρr& !$yϑÎ/ Νà6øts† óΟ©9 tΒuρ‬ﺍﻟﻤﺎﺋﺪﻩ‪“(45:‬‬ ‫ګﻌﻨﯽ‪:‬ﺟﻮ ﻟﻮﮒ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﻮﺣﺎﮐﻢ ﻧﻪ ﺑﻨﺎﺋ‪ Ｓ‬ﺗﻮګﻪ ﻟﻮﮒ ﻫﯽ ﻇﺎ‪ Ｐ‬ﻫ‪ Ｓ‬۔‬ ‫” ‪∩⊆∠∪ šχθà)Å¡≈xø9$# ãΝèδ y7Í×‾≈s9'ρé'sù ª!$# tΑt“Ρr& !$yϑÎ/ Νà6øts† óΟ©9 tΒuρ‬‬ ‫)ﺍﻟﻤﺎﺋﺪﻩ‪“(47:‬‬ ‫ګﻌﻨﯽ‪:‬ﺟﻮ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﻣﻄﺎﺑﻖ ﻓ‪，‬ﺼﻠﻪ ﻧﻪ ﮐﺮګﺄ ﺗﻮګﻬﯽ ﻟﻮﮒ ﻓﺎﺳﻖ ﻫ‪ Ｓ‬۔‬

‫‪70‬‬ ‫”‪Èβr&uρ‬‬

‫‪βr& öΝèδö‘x‹÷n$#uρ öΝèδu!#uθ÷δr& ôìÎ7®Ks? Ÿωuρ ª!$# tΑt“Ρr& !$yϑÎ/ ΝæηuΖ÷t/ Νä3ôm$#‬‬

‫‪βr& ª!$# ߉ƒÌãƒ $uΚ‾Ρr& öΝn=÷æ$$sù (#öθ©9uθs? βÎ*sù ( y7ø‹s9Î) ª!$# tΑt“Ρr& !$tΒ ÇÙ÷èt/ .tã š‚θãΖÏFøtƒ‬‬ ‫‪) ∩⊆∪ tβθà)Å¡≈xs9 Ĩ$¨Ζ9$# zÏiΒ #ZŽÏWx. ¨βÎ)uρ 3 öΝÍκÍ5θçΡèŒ ÇÙ÷èt7Î/ Νåκz:ÅÁãƒ‬ﺍﻟﻤﺎﺋﺪﻩ‪“(49:‬‬ ‫ګﻌﻨﯽ‪:‬ﺍﻥ ﮐﺔ ﺩﺭﻣ‪，‬ﺎﻥ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﺫﺭګﻌﺔ ﻓ‪，‬ﺼﻠﻪ ﮐﺮ ﺍﻭﺭ ﺍﻥ ﮐﯽ ﺧﻮﺍﻫﺸﺎﺕ ﭘﺮ‬ ‫ﻣﺖ ﭼﻞ ﺍﻥ ﺳﺔ ﺑﭻ ﮐﺮ ﺭﻩ ﮐﻪ ﻭﻩ ﺗﺠ‪％‬ﺔ ﺍﷲ ﮐﺔ ﺗ‪，‬ﺮﯼ ﻃﺮﻑ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﮐﭽ‪ ＃‬ﺣﺼﺔ‬ ‫ﮐﺔ ﻣﺘﻌﻠﻖ ﻓﺘﻨﺔ ﻣ‪ Ｓ‬ﺇﺍﻝ ﺩګﺄ ﭘ‪％‬ﺮ ﺍﮔﺮ ﻭﻩ ﭘﻠ¦ ﺟﺎﺋ‪ Ｓ‬ﺗﻮګﻘ‪，‬ﻦ ﮐﺮﻟﺔ ﮐﻪ ﺩﺭﺣﻘ‪，‬ﻘﺖ ﺍﷲ‬ ‫ﺍﻧﻬ‪ Ｓ‬ﺍﻥ ﮐﺔ ﮔﻨﺎﻫﻮﺃ ﮐﯽ ﺳﺰﺍ ﺩګﻨﺎ ﭼﺎﻫﺘﺎ ‪ Ｂ‬ﺍﻭﺭ ﻟﻮﮔﻮﺃ ﮐﯽ ﺍﮐﺜﺮګﺖ ﻓﺎﺳﻖ ‪Ｂ‬۔‬ ‫”&‪∩∈⊃∪ tβθãΖÏ%θム5Θöθs)Ïj9 $Vϑõ3ãm «!$# zÏΒ ß|¡ômr& ôtΒuρ 4 tβθäóö7tƒ Ïπ¨ŠÎ=Îγ≈yfø9$# zΝõ3ßssùr‬‬ ‫ﺍﻟﻤﺎﺋﺪﻩ‪“ 50 :‬‬ ‫ګﻌﻨﯽ ‪:‬ﮐ‪，‬ﺎ ﻭﻩ ﺟﺎ‪，Ｉ‬ﺖ ﮐﺎ ﺣﮑﻢ ﺇ‪＄‬ﻮﻧﺈ ﺭ‪ Ｂ‬ﻫ‪ Ｓ‬ﺟﺒﮑﻪ ګﻘ‪，‬ﻦ ﮐﺮ_ ﻭﺍﻟﻮﺃ ﮐﺔ ﻟﺌﺔ ﺍﷲ‬ ‫ﺳﺔ ﺑﺆځ ﮐﺮ ﺣﮑﻢ ﻣ‪ Ｓ‬ﮐﻮﻥ ﺍﭼ‪％‬ﺎ ﻫﻮﺳﮑﺘﺎ ‪Ｂ‬؟‬ ‫”&‪ÏΒ tΑÌ“Ρé& !$tΒuρ y7ø‹s9Î) tΑÌ“Ρé& !$yϑÎ/ (#θãΨtΒ#u öΝßγ‾Ρr& tβθßϑãã÷“tƒ šÏ%©!$# ’n<Î) ts? öΝs9r‬‬ ‫‪߉ƒÌãƒuρ ϵÎ/ (#ρãàõ3tƒ βr& (#ÿρâ÷É∆é& ô‰s%uρ ÏNθäó≈©Ü9$# ’n<Î) (#þθßϑx.$y⇔tFtƒ βr& tβρ߉ƒÌãƒ y7Î=ö6s%‬‬ ‫‪  ∩∉⊃∪ #Y‰‹Ïèt/ Kξ≈n=|Ê öΝßγ‾=ÅÒムβr& ß≈sÜø‹¤±9$#‬ﺍﻟﻨﺴﺎء‪“60:‬‬ ‫ګﻌﻨﯽ ‪:‬ﮐ‪，‬ﺎ ﺗﻮ_ ﺍﻥ ﻟﻮﮔﻮﺃ ﮐﻮ ﻧﻬ‪ Ｓ‬ﺩګﮑ‪％‬ﺎ ﺟﻮ ګﻪ ﮔﻤﺎﻥ ﺭﮐ‪％‬ﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ﻭﻩ ﺍګﻤﺎﻥ‬ ‫ﻻﭼﮑﺔ ﻫ‪ Ｓ‬ﺍﺱ ﭘﺮ ﺟﻮ ﺗ‪，‬ﺮﯼ ﻃﺮﻑ ﻧﺎﺯﻝ ﮐ‪，‬ﺎﮔ‪，‬ﺎ ﺍﻭﺭ ﺗﺠ‪ ＃‬ﺳﺔ ﭘﻬﻠﺔ ﻧﺎﺯﻝ ﮐ‪，‬ﺎ ﮔ‪，‬ﺎ‬ ‫ﭼﺎﻫﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ﻃﺎﻏﻮﺕ ﮐﺔ ﭘﺎﺱ ﻓ‪，‬ﺼﻠﻪ ﻟﺔ ﮐﺮ ﺟﺎﺋ‪ Ｓ‬ﺣﺎﻻﻧﮑﻪ ﺍﻧﻬ‪ Ｓ‬ﺣﮑﻢ ﺩګﺎﮔ‪，‬ﺎ ‪Ｂ‬‬ ‫ﮐﻪ ﺍﺱ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﮐﻔﺮ ﮐﺮګﺄ ﺍﻭﺭ ﺷ‪，‬ﻄﺎﻥ ﺍﻧﻬ‪ Ｓ‬ﺩﻭﺭ ﮐﯽ ﮔﻤﺮﺍﻫﯽ ﻣ‪ Ｓ‬ﻻﭘ‪，％‬ﻨﮑﻨﺎ ﭼﺎﻫﺘﺎ‬ ‫‪Ｂ‬۔‬

‫‪71‬‬ ‫”)‪uŽsYò2r& £Å3≈s9uρ ãΝÍh‹s)ø9$# ßÏe$!$# y7Ï9≡sŒ 4 çν$−ƒÎ) HωÎ) (#ÿρ߉ç7÷ès? āωr& ttΒr& 4 ¬! āωÎ) ãΝõ3ß⇔ø9$# ÈβÎ‬‬ ‫‪ ∩⊆⊃∪ šχθßϑn=ôètƒ Ÿω Ĩ$¨Ζ9$#‬ګﻮﺳﻒ‪“ 40 :‬‬ ‫ګﻌﻨﯽ ‪:‬ﺣﮑﻢ ﺻﺮﻑ ﺍﷲ ﻫﯽ ﮐﺎ ‪ Ｂ‬ﺍﺱ _ ﺣﮑﻢ ﺩګﺎ ﮐﻪ ﺗﻢ ﺻﺮﻑ ﺍﺱ ﮐﯽ ﻫﯽ ﻋﺒﺎﺩﺕ‬ ‫ﮐﺮﻭ ګﻬﯽ ﺩﺭﺳﺖ ﺩګﻦ ‪ Ｂ‬ﻟ‪，‬ﮑﻦ ﺍﮐﺜﺮ ﻟﻮﮒ ﻧﻬ‪ Ｓ‬ﺟﺎﻧﺘﺔ ۔‬ ‫” &‪ ∩∈⊆∪ tÏΗs>≈yèø9$# >u‘ ª!$# x8u‘$t6s? 3 â÷ö∆F{$#uρ ß,ù=sƒø:$# ã&s! Ÿωr‬ﺍﻻﻋﺮﺍﻑ‪“54:‬‬ ‫ګﻌﻨﯽ‪:‬ﺧﺒﺮﺩﺍﺭ ﺍﺱ ﮐﺔ ﻟﺌﺔ ‪ Ｂ‬ﻣﺨﻠﻮﻕ ﺍﻭﺭ ﺣﮑﻢ ﺑﺎﺑﺮﮐﺖ ‪ Ｂ‬ﺍﷲ ﺟﻬﺎﻧﻮﺃ ﮐﺎﺭﺏ۔‬ ‫”‪þ’Îû (#ρ߉Ågs† Ÿω §ΝèO óΟßγoΨ÷t/ tyfx© $yϑŠÏù x8θßϑÅj3ysム4®Lym šχθãΨÏΒ÷σムŸω y7În/u‘uρ Ÿξsù‬‬ ‫&‪ ∩∉∈∪ $VϑŠÎ=ó¡n@ (#θßϑÏk=|¡ç„uρ |MøŠŸÒs% $£ϑÏiΒ %[`tym öΝÎηÅ¡àΡr‬ﻧﺴﺎء‪“65:‬‬ ‫ګﻌﻨﯽ‪:‬ﺁﭖ ﮐﺔ ﺭﺏ ﮐﯽ ﻗﺴﻢ ﻭﻩ ﻣﻮﻣﻦ ﻧﻬ‪ Ｓ‬ﻫﻮﺳﮑﺘﺔ ﺟﺐ ﺗﮏ ﺁﭖ ﮐﻮ ﺍﭘﻨﺔ ﺍﺧﺘ‪＋‬ﻑ‬ ‫ﻣ‪ Ｓ‬ﺣﺎﮐﻢ ﻧﻪ ﻣﺎﻥ ﻟ‪ Ｓ‬ﭘ‪％‬ﺮ ﺍﭘﻨﺔ ﺩﻝ ﻣ‪ Ｓ‬ﺗﻨﮕﯽ ﻣﺤﺴﻮﺱ ﻧﻪ ﮐﺮګﺄ ﺍﻭﺭ ﭘﻮﺭﯼ ﻃﺮﺡ‬ ‫ﻗﺒﻮﻝ ﮐﺮﻟ‪Ｓ‬۔‬ ‫”‪zΝtƒötΒ š∅ö/$# yx‹Å¡yϑø9$#uρ «!$# Âχρߊ ÏiΒ $\/$t/ö‘r& öΝßγuΖ≈t6÷δâ‘uρ öΝèδu‘$t6ômr& (#ÿρä‹sƒªB$#‬‬ ‫‪$£ϑtã …çµoΨ≈ysö7ß™ 4 uθèδ āωÎ) tµ≈s9Î) Hω ( #Y‰Ïm≡uρ $Yγ≈s9Î) (#ÿρ߉ç6÷èu‹Ï9 āωÎ) (#ÿρãÏΒé& !$tΒuρ‬‬ ‫„‪∩⊂⊇∪ šχθà2̍ô±ç‬‬ ‫ﺗﻮﺑ＆‪“31:‬‬ ‫ګﻌﻨﯽ ‪:‬ﺍﻧﻬﻮﺃ _ ﺍﭘﻨﺔ ﻋﻠﻤﺎءﺍﻭﺭ ﺩﺭﻭګﺸﻮﺃ ﮐﻮ ﺍﷲ ﮐﺔ ﺳﻮﺍ ﺭﺏ ﺑﻨﺎﻟ‪，‬ﺎ ﺍﻭﺭ ﻣﺴ‪，‬ﺢ ﺍﺑﻦ‬ ‫ﻣﺮګﻢ ﮐﻮ ‪Ｌ‬ﯽ ﺣﺎﻻﻧﮑﻪ ﺍﻧﻬ‪ Ｓ‬ﺣﮑﻢ ﺩګﺎﮔ‪，‬ﺎ ﮐﻪ ﺍګﮏ ﻫﯽ ﻣﻌﺒﻮﺩﮐﯽ ﻋﺒﺎﺩﺕ ﮐﺮګﺄ ﺍﺱ‬ ‫ﮐﺔ ﺳﻮﺍ ﮐﻮﺋﯽ ﻣﻌﺒﻮﺩ ﻧﻬ‪ Ｓ‬ﻭﻩ ﺍﻥ ﮐﺔ ﺷﺮﮎ ﺳﺔ ﭘﺎﮎ ‪Ｂ‬۔‬ ‫ګﻪ ﺗ‪，‬ﻦ ﻃﺮﺡ ﮐﯽ ﺑﻨ‪，‬ﺎﺩګﺄ ﻫﻮﺋ‪: Ｓ‬‬ ‫ ‬

‫ﺍﷲ ﮐﯽ ﺷﺮګﻌﺖ ﮐﻮ ﺣﺎﮐﻢ ﺑﻨﺎﻧﺎ۔‬

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‫ﺩﻭﺳﺘﯽ ﺻﺮﻑ ﺍﷲ ﮐﺔ ﻟﺌﺔ ۔‬

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‫ﻋﺒﺎﺩﺍﺕ ﺍﻭﺭ ﺷﻌﺎﺋﺮ ﺻﺮﻑ ﺍﷲ ﮐﺔ ﻟﺌﺔ)ﺟ‪，‬ﺴﺔ ﻧﻤﺎﺯ‪،‬ﺭﻭﺯﻩ ﻭﻏ‪，‬ﺮﻩ ﺷﻌﺎﺋﺮ(‬

‫ګﻬﯽ ﻭﻩ ﺗﻮﺣ‪，‬ﺪ ‪ Ｂ‬ﺟﺲ ﮐﺔ ﺩﻻﺋﻞ ﻗﺮﺁﻥ ﻣ‪ Ｓ‬ﺍﻭﻝ ﺗﺎ ﺁﺧﺮ ﭘ‪，％‬ﻠﺔ ﻫﻮﺋﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﮐﻮﺋﯽ‬ ‫ګﻪ ﻧﻪ ﮐﻬﺔ ﮐﻪ ﺗﻢ ګﻪ ﺗﻘﺴ‪，‬ﻢ ﮐﻬﺎﺃ ﺳﺔ ﻟﺔ ﺁﺋﺔ ﺟﺒﮑﻪ ﺍﷲ _ ﺍﺱ ﮐﯽ ﮐﻮﺋﯽ ﺩﻟ‪，‬ﻞ ﻧﻬ‪Ｓ‬‬ ‫ﺍﺗﺎﺭﯼ ‪ Ａ‬ﮐﻬ‪ Ｓ‬ﮔﺔ ﮐﻪ ﻣﻌﺎﻣﻠﻪ ﺻﺮﻑ ﺗﻘﺴ‪，‬ﻢ ﮐﺎﻧﻬ‪ Ｂ Ｓ‬ﺍﺣﺎﻃﺔ ﺍﻭﺭﺷﺎﻣﻞ ﮐﺮ_ ﮐﺎ ‪Ｂ‬‬ ‫ﺍﻥ ﺗ‪，‬ﻨﻮﺃ ﻣﻌﺎ ﮐﺎ ﻋﻤﻮﻡ ﺍﻭﺭ ﺩﻻﻟﺖ ﺗﻮﺣ‪，‬ﺪ ﮐﺔ ﻣﻨﺎ‪ Ｑ‬ﻧﻬ‪ Ｂ Ｓ‬ﺍﻭﺭ ﻣﺴﻠّﻢ ﺍﻭﺭ ﺳﺎ‪Ｐ‬‬ ‫ﻫ‪ Ｓ‬ﺍﻭﺭ ﺗﻤﺎﻡ ﻗﻮﺍﻋﺪ ﮐﺔ ﺑﻨ‪，‬ﺎﺩﯼ ﻗﺎﻋﺪﺓ ﺍﻭﺭ ﺍﺻﻞ ﺍﻻﺻﻮﻝ )ګﻌﻨﯽ ﺗﻮﺣ‪，‬ﺪ(ﮐﺔ ﺫﺭګﻌﺔ‬ ‫ﻣﻘﺒﻮﻝ ﺍﻭﺭ ﻓ‪，‬ﺼﻞ ﻫ‪ Ｓ‬ﺍﻭﺭ ﻗﻮﺍﻋﺪ ﻋﺎﻣﻪ ﺩﻭﻃﺮﺡ ﺛﺎﺑﺖ ﻫﻮﺗﺔ ﻫ‪ Ｓ‬ﺟ‪，‬ﺴﺎ ﮐﻪ‬ ‫ﺷﺎﻃﺒﯽ‪ _‬ﻭﺿﺎﺣﺖ ﻓﺮﻣﺎﺋﯽ ‪:Ｂ‬‬ ‫‪‬‬

‫ﺟﺐ ﻧﺼﻮﺹ ﺩﺭﺝ ﺫګﻞ ﻃﺮګﻘﻮﺃ ﺳﺔ ﻭﺍﺭﺩ ﻫﻮﺃ ‪:‬‬

‫ ‬

‫ﻣﻌﺮﻑ ﺑﺎﻟ‪＋‬ﻡ ﻫﻮ ﻣﺜ‪ ً＋‬ﻓﺮﻣﺎﻥ ﺑﺎﺭﯼ ﺗﻌﺎﻟﯽٰ ‪(#þθãèsÜø%$$sù èπs%Í‘$¡¡9$#uρ ä−Í‘$¡¡9$#uρ”:‬‬

‫&‪“ 3 «!$# zÏiΒ Wξ≈s3tΡ $t7|¡x. $yϑÎ/ L!#t“y_ $yϑßγtƒÏ‰÷ƒr‬ګﻌﻨﯽ ‪:‬ﭼﻮﺭ ﺍﻭﺭ ﭼﻮﺭ ﺩﻭﻧﻮﺃ ﮐﺔ ＠ﺗ‪＃‬‬ ‫ﮐﺎټ ﺩﻭ ﺍﻥ ﮐﺔ ﮐﺌﺔ ﮐﯽ ﺳﺰﺍ ‪ Ｂ‬ﺍﷲ ﮐﯽ ﻃﺮﻑ ﺳﺔ ﻋﺒﺮﺕ ‪Ｂ‬۔‬ ‫ ‬

‫ﻣﻌﺮﻑ ﺑﺎﻻﺿﺎﻓﻪ ﻫﻮ ﺟ‪，‬ﺴﺔ ﻓﺮﻣﺎګﺎ‪“ È÷u‹sVΡW{$# Åeáym ã≅÷VÏΒ Ìx.©%#Ï9 ”:‬ګﻌﻨﯽ‪:‬ﺍګﮏ‬

‫ﻣﺮﺩ ﮐﺔ ﻟﺌﺔ ﺩﻭ ﻋﻮﺭﺗﻮﺃ ﮐﺔ ﺣﺼﺔ ﮐﺔ ﺑﺮﺍﺑﺮ ‪Ｂ‬۔‬ ‫‬

‫ﺷﺮﻁ ﮐﺔ ﺍﻟﻔﺎﻅ ﻫﻮﺃﺠ‪，‬ﺴﺔ ﻓﺮﻣﺎګﺎ‪( çµôϑÝÁuŠù=sù töꤶ9$# ãΝä3ΨÏΒ y‰Íκy− yϑsù ”:‬‬

‫“ګﻌﻨﯽ‪:‬ﺗﻢ ﺳﺔ ﺟﻮ ﺍﺱ ﻣﻬ‪，‬ﻨﺔ ﻣ‪ Ｓ‬ﺣﺎﺿﺮ ﻫﻮﻭﻩ ﺍﺱ ﮐﺎﺭﻭﺯﻩ ﺭﮐ‪％‬ﺔ۔‬ ‫ ‬

‫ﺍﺳﻤﺎءﻣﻮﺻﻮﻟﻪ ﺁﺋ‪ Ｓ‬ﺟ‪，‬ﺴﺔ ﻓﺮﻣﺎګﺎ‪tÏ%©!$#uρ”:‬‬

‫‪tβρâ‘x‹tƒuρ öΝä3ΖÏΒ tβöθ©ùuθtFãƒ‬‬

‫&‪“ ( #ZŽô³tãuρ 9åκô−r& sπyèt/ö‘r& £ÎγÅ¡àΡr'Î/ zóÁ−/uŽtItƒ %[`≡uρø—r‬ګﻌﻨﯽ ‪:‬ﺗﻢ ﺳﺔ ﺟﻮ ﻣﺮﺩ ﻓﻮﺕ‬ ‫ﮐﺮﺩګﺌﺔ ﺟﺎﺋ‪ Ｓ‬ﺍﻭﺭ ﺑ‪，‬ﻮګﺎﺃ ﭼ‪％‬ﻮﺅګﺄ ﻭﻩ ﭼﺎﺭ ﻣﺎﻩ ﺩﺱ ﺩﻥ ﺍﭘﻨﺔ ﻧﻔﺴﻮﺃ ﮐﻮ ﺭﻭﮐﺔ ﺭﻫ‪Ｓ‬۔‬

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‫ﻧﻔﯽ ﮐﺔ ﺳ‪，‬ﺎﻕ ﻣ‪ Ｓ‬ﻧﮑﺮﻩ ﺁﺋﺔ ﺟ‪，‬ﺴﺔ ﻓﺮﻣﺎګﺎ‪ω”:‬‬

‫„‪ÏiΒ ×Πöθs% öy‚ó¡o‬‬

‫‪“BΘöθs%‬ګﻌﻨﯽ‪:‬ﮐﻮﺋﯽ ﻗﻮﻡ ﮐﺴﯽ ﻗﻮﻡ ﮐﺎ ﻣﺬﺍﻕ ﻧﻪ ﺑﻨﺎﺋﺔ۔‬ ‫‬

‫ﺷﺮﻁ ﮐﺔ ﺳ‪，‬ﺎﻕ ﻣ‪ Ｓ‬ﻧﮑﺮﻩ ﺁﺋﺔ ﺟ‪，‬ﺴﺔ ﻓﺮﻣﺎګﺎ‪βÎ) (#þθãΖtΒ#u tÏ%©!$# $pκš‰r'‾≈tƒ”:‬‬

‫`‪“ (#þθãΨ¨t6tGsù :*t6t⊥Î/ 7,Å™$sù óΟä.u!%y‬ګﻌﻨﯽ ‪:‬ﺍﮔﺮ ﺗﻤﻬﺎﺭﺓ ﭘﺎﺱ ﮐﻮﺋﯽ ﻓﺎﺳﻖ ﺧﺒﺮﻻﺋﺔ ﺗﻮ‬ ‫ﺗﺤﻘ‪，‬ﻖ ﮐﺮﻟﻮ۔‬ ‫‬

‫ﺟﺲ ﺳﺔ ﭘﻬﻠﺔ ﻟﻔﻆ ﮐُﻞّ ﺁﺋﺔ ﺟ‪，‬ﺴﺔ ﻓﺮﻣﺎګﺎ‪îπoΨ‹Ïδu‘ ôMt6|¡x. $yϑÎ/ ¤§øtΡ ‘≅ä.”:‬‬

‫∪∇⊂∩“ګﻌﻨﯽ ‪Ｃ:‬ﺷﺨﺺ ﺍﭘﻨﺔ ﮐﺌﺔ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﺑﻨﺪ‪＄‬ﺎ ‪ Ｂ‬۔ګﺎ ﺭﺳﻮﻝ ﺍﷲ‪ _‬ﻓﺮﻣﺎګﺎ‪:‬ﮐﻞ‬ ‫ﺍﻟﻤﺴﻠﻢ ﻋﻠﯽ ﺍﻟﻤﺴﻠﻢ ﺣﺮﺍﻡ ګﻌﻨﯽ ‪Ｃ‬ﻣﺴﻠﻤﺎﻥ ‪Ｃ‬ﻣﺴﻠﻤﺎﻥ ﭘﺮ ﺣﺮﺍﻡ ‪ Ｂ‬۔ﺍګﺴﺔ ﻫﯽ ﺩګﮕﺮ‬ ‫ﻣﺜﺎﻟ‪ Ｓ‬ﺟﺲ ﻣ‪ Ｓ‬ﻣﺬﮐﻮﺭﻩ ﺻ‪，‬ﻐﺔ ﺍﺳﯽ ﻃﺮﺡ ﺁﺋ‪Ｓ‬۔‬ ‫ﺑﻘﻮﻝ ﺟﻤﻬﻮﺭ ﻋﻤﻮﻡ ﮐﺔ ﮐﭽ‪ ＃‬ﻣﻌﺘﺒﺮ ﺻ‪，‬ﻐﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺁﭖ ﻟﻔﻆ ﻣﻌ‪，‬ﻦ ﺳﺔ ﻋﺎﻡ ﻣﻌﻨﯽ ﻣﺮﺍﺩ‬ ‫ﻟﺔ ﺳﮑﺘﺔ ﻫ‪ Ｓ‬ﻣﺮﺟﺌﻪ ﺍﻭﺭ ﺍﮐﺜﺮ ﺍﺷﺎﻋﺮﻩ ﺍﺱ ﮐﺔ ﺧ‪＋‬ﻑ ﻫ‪ Ｓ‬ﻭﻩ ﻋﻤﻮﻡ ﮐﺔ ﺻ‪，‬ﻐﺔ ﻧﻬ‪Ｓ‬‬ ‫ﻗﺮﺍﺋﻦ ﻣﺎﻧﺘﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﻟﻐﺖ ﻭﺷﺮﻉ ﮐﺔ ﺫﺭګﻌﺔ ﺍﻥ ﮐﺔ ﺧ‪＋‬ﻑ ﺣﺠﺖ ﻗﺎﺋﻢ ‪ Ｂ‬ﺟ‪，‬ﺴﺔ‬ ‫ﺁﭖ‪ _‬ﻋﻤﺮﻭ ﺑﻦ ﻋﺎﺹ ﮐﻮ ﺗ‪，‬ﻤﻢ ﮐﺔ ﻣﻮﺿﻮﻉ ﭘﺮ ﻓﺮﻣﺎګﺎ‪4 öΝä3|¡àΡr& (#þθè=çFø)s? Ÿωuρ 4 ”:‬‬ ‫“ګﻌﻨﯽ ﺍﭘﻨﯽ ﺟﺎﻧ‪ Ｓ‬ﻗﺘﻞ ﻧﻪ ﮐﺮﻭ)ګﻌﻨﯽ ﺟﺐ ﺟﺎﻥ ﮐﺎ ﺧﻮﻑ ﻫﻮ ﺗﻮﺗ‪，‬ﻤﻢ ﮐﺮﻟﻮ(۔‬ ‫ﻣﻌﻨﯽ ﮐﺔ ﻣﺨﺘﻠﻒ ﺍﺳﺘﻌﻤﺎﻻﺕ ﮐﻮ ﺗ‪＋‬ﺵ ﮐﺮﻧﺎ ګﻬﺎﺃ ﺗﮏ ﮐﻪ ﺍګﮏ ﺍګﺴﺎﮐﻠﯽ ﻋﺎﻡ ﻣﻌﻨﯽ‬ ‫ﺣﺎﺻﻞ ﻫﻮﺟﺎﺋﺔ ﺟﻮ ﻋﻤﻮﻡ ﻣ‪ Ｓ‬ﮐﺌﯽ ﺻ‪，‬ﻐﻮﺃ ﮐﺔ ﻗﺎﺋﻢ ﻣﻘﺎﻡ ﻫﻮﺩﺭﺳﺖ ﻭﻫﯽ ‪ Ｂ‬ﺟﺲ‬ ‫ﮐﯽ ﻭﺿﺎﺣﺖ ﺷﺎﻃﺒﯽ _ ﮐﯽ ‪ Ｂ‬ﮐﻪ ﻋﻤﻮﻡ ﮐﺔ ﺍﺛﺒﺎﺕ ﮐﺎ ګﻪ ﻃﺮګﻘﻪ ﻣﺨﺘﻠﻒ ﺻ‪，‬ﻐﻪ ﻭﺍﺭﺩﻩ‬ ‫ﺳﺔ ﺍګﮏ ﻣﻌﻨﯽ ﺣﺎﺻﻞ ﮐﺮ_ ﮐﯽ ﺑﻨﺴﺒﺖ ﺑﻬﺘﺮ ‪ Ｂ‬ﺟﺒﮑﻪ ﮐﻮﺗﺎﻩ ﻧﻈﺮ ﺍګﺴﺎ ﻧﻬ‪Ｓ‬‬ ‫ﺳﻤﺠ‪％‬ﺘﯽ ﮐ‪，‬ﻮﻧﮑﻪ ﺑﻬﺖ ﺳﺔ ﻣﻘﺎﻣﺎﺕ ﺍﻭﺭ ﻣﮑﺮﺭ ﺟﺰﺋ‪，‬ﺎﺕ ﺳﺔ ﺍګﮏ ﻣﻌﻨﯽ ﺣﺎﺻﻞ ﮐﺮﻧﺎ‬ ‫ﺍﺱ ﻣﻌﻨﯽ ﮐﺔ ﮐﺴﯽ ﺍګﮏ ﺻ‪，‬ﻐﺔ ﻣ‪ Ｓ‬ګﺎ ﺟﺰﺋﯽ ﻣ‪ Ｓ‬ﻭﺍﺭﺩ ﻫﻮ_ ﮐﯽ ﺑﻨﺴﺒﺖ ﺯګﺎﺩﻩ‬ ‫ﻗﻮﯼ ‪ Ｂ‬ﺍﺳﯽ ﻃﺮﺡ ﺍﺟﻤﺎﻉ ﺍﻭﺭ ﺗﻮﺍﺗﺮ ﻫﻮﺗﺎ ‪ Ｂ‬ﺍﺳﯽ ﻟﺌﺔ ﻋﻠﻤﺎءﺍﺳﺔ ﺗﻮﺍﺗﺮ ﻣﻌﻨﯽ ﮐﻬﺘﺔ‬

‫‪74‬‬ ‫ﻫ‪ Ｓ‬ﺍﻭﺭ ګﻪ ﻣﻌﻨﯽ ﺳﻠﻔ‪，‬ﺖ ﮐﺔ ﺍﻥ ﺩﻋﻮګﺪﺍﺭﻭﺃ ﭘﺮ ﻣﺨﻔﯽ ‪ Ｂ‬ﺟﻮ ﺷﺮګﻌﺖ ﮐﻮﻣﺨﺘﻠﻒ‬ ‫ﻏ‪，‬ﺮ ﻣﺮﺑﻮﻁ ﺟﺰﺋ‪，‬ﺎﺕ ﻗﺮﺍﺭ ﺩګﺘﺔ ﻫ‪ Ｓ‬ګﻪ ﺍګﮏ ﮐﺔ ﺑﻌﺪ ﺍګﮏ ﺩﻟ‪，‬ﻞ ﭘﺮ ﭼﺆ‪＄‬ﺘﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ‬ ‫ﺍﺩﻟﻪ ﺟﺲ ﮐﻮ ﻏﻠﻂ ﻗﺮﺍﺭﺩګﺄ ﺍﺳﺔ ﺻﺤ‪，‬ﺢ ﺳﻤﺠ‪ ＃‬ﻟ‪，‬ﺘﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺍﺩﻟﻪ ﮐﺔ ﺗﻮﺍﺗﺮ ﻣ‪ Ｓ‬ﺟﻮ‬ ‫ﺍګﮏ ﻣﻌﻨﯽ ﻗﻮﯼ ‪ Ｂ‬ﺍﺱ ﮐﯽ ﻃﺮﻑ ﻧﻈﺮ ﻧﻬ‪ Ｓ‬ﮐﺮﺗﺔ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﺑﻐ‪，‬ﺮ ﺣﮑﻢ‬ ‫ﮐﺮ_ ﮐﺔ ﻣﺴﺌﻠﺔ ﻣ‪Ｌ Ｓ‬ﯽ ګﻬﯽ ﻃﺮﺯ ﻋﻤﻞ ﺩﻟ‪，‬ﻞ ‪ Ｂ‬ﺍګﺴﯽ ﺁګﺎﺕ ﻣﺘﻮﺍﺗﺮ ﻫ‪ Ｓ‬ﺟﻦ ﻣ‪Ｓ‬‬ ‫ګﻪ ‪ Ｂ‬ﮐﻪ ﺣﮑﻢ ﺻﺮﻑ ﺍﮐ‪，‬ﻠﺔ ﺍﷲ ﮐﺎ ‪، Ｂ‬ﺩﻭﺳﺘﯽ ﺻﺮﻑ ﺍﮐ‪，‬ﻠﺔ ﺍﷲ ﮐﺔ ﻟﺌﺔ ‪، Ｂ‬ﻋﺒﺎﺩﺍﺕ‬ ‫ﺻﺮﻑ ﺍﮐ‪，‬ﻠﺔ ﺍﷲ ﮐﯽ ﻫ‪ Ｓ‬۔ګﻬﯽ ﻃﺮﺯﺍﻥ ﺍﻣﻮﺭ ﮐﻮ ﺍﺻﻞ ﺍﻻﺻﻮﻝ ﺑﻨﺎﮐﺮ ﺗﻮﺍﺗﺮ ﻣﻌﻨﻮﯼ‬ ‫ﮐﺔ ﺭﺗﺒﺔ ﭘﺮ ﻓﺎﺋﺰ ﮐﺮﺩګﺘﺎ ‪ Ｂ‬ﺧﻮﺍﻩ ﮐﻮﺋﯽ ﺳﺒﺐ ﻧﺰﻭﻝ ﺍﻭﺭ ﻟﻐﻮﯼ ﺍﺧﺘ‪＋‬ﻓﺎﺕ ﮐﯽ ﺑﻨﺎءﭘﺮ‬ ‫ﺍﺱ ﻣﻌﻨﯽ ﻋﺎﻡ ﮐﻮ ﻣﺤﺎﻝ ﺑﻨﺎ_ ﮐﯽ ﮐﺘﻨﯽ ﻫﯽ ﮐﻮﺷﺶ ﮐﺮﻟﺔ ۔‬ ‫ﺍﺏ ‪ Ａ‬ﭼﻨﺪ ﻧﻘﺎﻁ ﺑ‪，‬ﺎﻥ ﮐﺮګﺄ ﮔﺔ ﮐﻪ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆ ﺳﻮﺭﻩ ﻣﺎﺋﺪﻩ ﮐﯽ ﺁګﺖ ﮐﺲ‬ ‫ﻃﺮﺡ ﻟ‪，‬ﺘﺔ ﻫ‪:Ｓ‬‬ ‫ ‬

‫ﻋﻤﻮﻡ ﺍﭘﻨﺔ ﻟﻔﻆ ﭘﺮ ﺑﺎ‪ Ｒ‬ﺭﻫﺘﺎ ‪ Ｂ‬ﺍﮔﺮﭼﻪ ﻣﻘﺮﺭ ﺁﺋﺔ ﺍﻭﺭ ﻣﺘﻌ‪，‬ﻦ ﻫﻮﺟﺎﺋﺔ ۔ﺷﺎﻃﺒﯽ‬

‫‪‬ﻓﺮﻣﺎﺗﺔ ﻫ‪:Ｓ‬ﺩﻭﺳﺮﺍ ﺍﺻﻮﻝ ﻋﻠﻤ‪，‬ﻪ ﻣ‪ Ｓ‬ﺛﺎﺑﺖ ‪ Ｂ‬ﮐﻪ ﮐﻮﺋﯽ ‪Ｌ‬ﯽ ﻗﺎﻋﺪﻩ ﮐﻠ‪，‬ﻪ ګﺎ ﺩﻟ‪，‬ﻞ‬ ‫ﺷﺮﻋﯽ ﮐﻠﯽ ﺍﮔﺮ ﮐﺌﯽ ﻣﻘﺎﻣﺎﺕ ﭘﺮ ﻣﮑﺮﺭ ﺁﺋﺔ ﺍﻭﺭ ﺍﺱ ﮐﺔ ﺍﺻﻮﻟﯽ ګﺎ ﻓﺮﻭﻉ ﻣﻌﺎ ﭘﺮ‬ ‫ﺷﻮﺍ‪ Ｆ‬ﻫﻮﺃ ﺍﻭﺭ ﮐﻮﺋﯽ ﻗ‪，‬ﺪ ګﺎ ﺗﺨﺼ‪，‬ﺺ ﺍﺱ ﮐﺔ ﺗﮑﺮﺍﺭ ﺍﻭﺭ ﺗﻌ‪，‬ﻦ ﮐﺔ ﺍﻋﺎﺩﺓ ﮐﺔ‬ ‫ﺑﺎﻭﺟﻮﺩ ﺍﺱ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﻣﻠﯽ ﻧﻪ ﻫﻮ ﺗﻮګﻪ ﺍﺱ ﮐﺔ ﻟﻔﻆ ﮐﺔ ﻣﻘﺘﻀﯽ ﻋﻤﻮﻡ ﭘﺮ ﺩﻟ‪，‬ﻞ ‪Ｂ‬‬ ‫ﺟ‪，‬ﺴﺎ ﮐﻪ ﻓﺮﻣﺎګﺎ‪:‬‬ ‫”‪“ 2”t÷zé& u‘ø—Íρ ×οu‘Η#uρ â‘Ì“s? Ÿωuρ‬‬ ‫ګﻌﻨﯽ ﮐﻮﺋﯽ ﮐﺴﯽ ﮐﺎﺑﻮﺟ‪ ＃‬ﻧﻬ‪ Ｓ‬ﺍ！‪％‬ﺎ_ ﮐﺎ ۔‬ ‫ﻧ‪，‬ﺰ‬ ‫”‪“ ∩⊂∪ 4tëy™ $tΒ āωÎ) Ç≈|¡ΣM∼Ï9 }§øŠ©9 βr&uρ‬‬ ‫ګﻌﻨﯽ‪:‬ﺍﻧﺴﺎﻥ ﮐﺔ ﻟﺌﺔ ﻭﻫﯽ ‪ Ｂ‬ﺟﺲ ﮐﯽ ﻭﻩ ﮐﻮﺷﺶ ﮐﺮﺓ۔ﻭﻏ‪，‬ﺮﻩ ﺍﻣﺜﻠﻪ ۔)ﺍﻻﻋﺘﺼﺎﻡ(‬

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‫”ﻣَﻦ “)ﮐﻮﻥ ‪،‬ﺟﻮ(ﺳ‪，‬ﺎﻕ ﻧﻔﯽ ﻣ‪ Ｓ‬ﻋﻤﻮﻡ ﮐﺎ ﻓﺎﺋﺪﻩ ﺩګﺘﺎ ‪، Ｂ‬ﺟ‪，‬ﺴﺎ ﮐﻪ ﺍﺱ ﺁګﺖ‬

‫ﻣ‪:Ｂ Ｓ‬‬ ‫”‪“ ª!$# tΑt“Ρr& !$yϑÎ/ Νà6øts† óΟ©9 tΒuρ‬‬ ‫ګﻌﻨﯽ‪:‬ﺟﻮ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﻣﻄﺎﺑﻖ ﺣﮑﻢ ﻧﻪ ﮐﺮګﺄ ۔‬ ‫ګﻬﺎﺃ ”ﻣَﻦ“ﻣﻄﻠﻖ ﻋﻤﻮﻡ ﮐﺎ ﻓﺎﺋﺪﻩ ﺩﺓ ﺭ＠ ‪ Ｂ‬ﺍﻭﺭ ﺍﺱ ﺳﺔ ﮐﻮﺋﯽ ﻣﺴﺘﺜﻨﯽٰ ‪Ｌ‬ﯽ ﻧﻬ‪Ｂ Ｓ‬‬ ‫ﺟ‪，‬ﺴﺎ ﮐﻪ ﺍﺳﺘﺜﻨﺎءﺳﻮﺭۃ ﺍﻟﺒﻘﺮﻩ ﮐﯽ ﺍﺱ ﺁګﺖ ﻣ‪，‬ﺃﻤﻮﺟﻮﺩ ‪ Ｂ‬ﻓﺮﻣﺎګﺎ‪:‬‬ ‫”‪“ Íνωu‹Î/ Oπsùöäî t∃uŽtIøî$# ÇtΒ ωÎ) …….Íh_ÏΒ }§øŠn=sù çµ÷ΨÏΒ z>ΎŸ° yϑsù‬‬ ‫ګﻌﻨﯽ ‪:‬ﺟﺲ _ ﺍﺳﺔ ﭘﯽ ﻟ‪，‬ﺎ ﻭﻩ ﻣﺠ‪ ＃‬ﺳﺔ ﻧﻬ‪ Ｓ‬ﺳﻮﺍﺋﺔ ﺍﺱ ﮐﺔ ﺟﻮ ﺍﭘﻨﺔ ＠ﺗ‪ ＃‬ﺳﺔ ﭼﻠﻮ‬ ‫‪Ｌ‬ﺮ ﻟﺔ ۔‬ ‫ګﻌﻨﯽ ﺟﻮ ﺳ‪，‬ﺮ ﻫﻮﮐﺮ ﭘ‪，‬ﺌﺔ ﮔﺎ ﻭﻩ ﻣﻮﺳﯽٰ ﮐﺎ ﺳﺎﺗ‪％‬ﯽ ﻧﻬ‪ Ｓ‬ﭘ‪％‬ﺮ ﺍﺱ ﺳﺔ ﺍﺱ ﺷﺨﺺ ﮐﻮ‬ ‫ﻣﺴﺘﺜﻨﯽٰ ﮐﺮﺩګﺎ ﺟﻮ ﭼﻠﻮ ‪Ｌ‬ﺮ ﻟﺔ ﻟﺔ ﺟ‪，‬ﺴﺎ ﮐﻪ ﻟﻐﻮﯼ ﺷﻮﺍ‪ Ｆ‬ﺳﺔ ﺛﺎﺑﺖ ‪ Ｂ‬ﻣﻘﺼﺪ ګﻪ ‪Ｂ‬‬ ‫ﮐﻪ ﻗﺮﺁﻥ ﻣ‪ Ｓ‬ﺁګﺖ ﻣﺎﺋﺪﻩ ﺍﺳﺘﺜﻨﺎءﻧﻪ ﻣﺘﺼ‪ ً＋‬ﺛﺎﺑﺖ ‪ Ｂ‬ﻧﻪ ﻣﻨﻔﺼ‪ ً＋‬ﺑﻠﮑﻪ ﻣﻘﺮﺭ ﺍﻭﺭ ﻣﺘﻌ‪，‬ﻦ‬ ‫ﻋﻤﻮﻣﺎﺕ ﺳﺔ ﺍﺱ ﮐﺔ ﺑﺮﻋﮑﺲ ﺛﺎﺑﺖ ‪ Ｂ‬۔‬ ‫‬

‫ﻗﺮﺁﻥ ﻣ‪ Ｓ‬ﻟﻔﻆ ”ګﺤﮑﻢ“)ﺣﮑﻢ )ﻧﻪ(ﮐﺮﺓ(ﺍﺱ ﮐﺎ ﻣﺼﺪﺭ ”ﺣﮑﻢ“‪ Ｂ‬ﺍﻭﺭ ﻋﻠﻢ ﺍﺻﻮﻝ‬

‫ﻣ‪ Ｓ‬ﺣﮑﻢ ﮐﻬﺘﺔ ﻫ‪”: Ｓ‬ﺷﺎﺭﻉ ﮐﺎ ﺧﻄﺎﺏ ﺗﻤﺎﻡ ﻣﮑﻠﻔ‪，‬ﻦ ﺳﺔ ﺍﻗﺘﻀﺎء‪،‬ﺗﺨ‪，，‬ﺮ‪،‬ﻭﺿﻊ ﮐﺔ‬ ‫ﺳﺎﺗ‪“＃‬ګﺎ ﺩﻭﺳﺮﯼ ﺗﻌﺮګﻒ ﮐﺔ ﻣﻄﺎﺑﻖ ‪”:‬ﺷﺎﺭﻉ ﮐﺎ ﺧﻄﺎﺏ ﺗﻤﺎﻡ ﻣﮑﻠﻔ‪，‬ﻦ ﮐﺔ ﻟﺌﺔ ﺍﺣﮑﺎﻡ‬ ‫ﺷﺮﻋ‪，‬ﻪ ‪،‬ﺗﮑﻠ‪，‬ﻔ‪，‬ﻪ ‪،‬ﻭﺿﻌ‪，‬ﻪ ﮐﺔ ﻣﺠﻤﻮﻋﺔ ﮐﺔ ﺳﺎﺗ‪“ ＃‬۔‬ ‫ﺍﻭﺭ‬

‫ګﻪ‬

‫ﺑﺎﺕ‬

‫ﻣﻌﺮﻭﻑ‬

‫‪Ｂ‬‬

‫‪:‬ﻭﺍﺟﺐ‪،‬ﻣﻨﺪﻭﺏ‪،‬ﻣﺒﺎﺡ‪،‬ﻣﮑﺮﻭﻩ‪،‬ﺣﺮﺍﻡ۔ﺍﺣﮑﺎﻡ‬

‫ﮐﻪ‬

‫ﺍﺣﮑﺎﻡ‬ ‫ﻭﺿﻌﯽ‬

‫ﺗﮑﻠ‪，‬ﻔﯽ‬ ‫‪Ｌ‬ﯽ‬

‫ﭘﺎﻧﭻ‬

‫ﭘﺎﻧﭻ‬

‫ﻫ‪Ｓ‬‬

‫ﻫ‪:Ｓ‬ﺳﺐ‬

‫‪،‬ﺷﺮﻁ‪،‬ﻣﺎﻧﻊ‪،‬ﺭﺧﺼﺖ‪،‬ﻋﺰګﻤﺖ ﻭﺻﺤﺖ ﻭﺑﻄ‪＋‬ﻥ۔ﺍﻥ ﮐﯽ ﺗﻔﺼ‪，‬ﻠﯽ ﺷﺮﺡ ﻋﻠﻢ ﺍﺻﻮﻝ ﻣ‪Ｓ‬‬ ‫ﺩګﮑ‪％‬ﯽ ﺟﺎﺋﺔ ۔ګﻬﺎﺃ ﻣﺤﻞ ﺍﺳﺘﺸﻬﺎﺩ ﮐﺔ ﻣﻌﻨﯽ ﻣ‪ Ｓ‬ﻧﻬ‪ Ｓ‬ﺑﻠﮑﻪ ﻭﻩ ﻣﮑﻤﻞ ﻗﺎﻧﻮ ﻭﺿﻊ‬ ‫‪ Ｂ‬ﺟﻮ ﺍﺣﮑﺎﻡ ﺷﺮﻋ‪，‬ﻪ ﮐﺔ ﻣﻔﻬﻮﻡ ﮐﻮ ﺍﭘﻨﯽ ﺩﻭﻧﻮﺃ ﺷﻘﻮﺃ )ﻓﺼﻞ‪،‬ﺗﻨﻔ‪，‬ﺬ(ﮐﺔ ﺫﺭګﻌﺔ ﭘﺲ‬ ‫ﭘﺮﺩﻩ ﻻﭘ‪，％‬ﻨﮑﺘﯽ ‪ Ｂ‬ﺍﷲ ﺗﻌﺎﻟﯽٰ ﮐﺔ ﻗﺎﻧﻮﻥ ﮐﺔ ﻣﺨﺎﻟﻒ ‪ Ｂ‬ﺍﻭﺭ ﻭﺿﻌﯽ ﻗﻮﺍﻧ‪，‬ﻦ ﮐﯽ ﺑﻨ‪，‬ﺎﺩ‬

‫‪76‬‬ ‫ﮐ‪，‬ﻮﻧﮑﻪ ګﻪ ﺑﺎﻟﮑﻞ ﺍﺳﯽ ﻃﺮﺡ ﻗﺎﻧﻮﻥ ﺳﺎﺯﯼ ‪ Ｂ‬ﺟﺲ ﻃﺮﺡ ﺷﺮګﻌﺖ ﺍﻟٰﻬﯽ ﺍﮔﺮﭼﻪ ﺑﺸﺮ‬ ‫ﺍﺳﺔ ﻣﺤﺾ ﻗﻮﺍﻧ‪，‬ﻦ ﻫﯽ ﺳﻤﺠ‪％‬ﺘﺎ ‪ Ｂ‬ﻣﺜ‪ ً＋‬ﻣﺼﺮﯼ ﺳﻮﻝ ﻗﺎﻧﻮﻥ ﮐﯽ ﺩﻓﻌﻪ )‪(174‬ﻣ‪Ｓ‬‬ ‫‪”:Ｂ‬ﺍﮔﺮ ﺧﺎﻭﻧﺪ ﺍﭘﻨﺔ ﮔ‪％‬ﺮ ﻣ‪ Ｓ‬ﺑ‪，‬ﻮﯼ ﮐﻮ ﺯﻧﺎ ﮐﺮﺗﺔ ﻫﻮﺋﺔ ﭘﺎﺋﺔ ﺗﻮ ﺍﺱ ﮐﺔ ﺧ‪＋‬ﻑ ﺯﻧﺎ‬ ‫ﮐﺎﺩﻋﻮﯼ ﮐﺮﺳﮑﺘﺎ ‪ Ｂ‬ﻟ‪，‬ﮑﻦ ﺍﮔﺮ ګﻪ ﺛﺎﺑﺖ ﻫﻮﺟﺎﺋﺔ ﮐﻪ ﻭﻩ ﺧﻮﺩ ﺍﺱ ﺳﺔ ﻗﺒﻞ ﺍﺳﯽ ﮔ‪％‬ﺮ‬ ‫ﻣ‪ Ｓ‬ﺟﺮﻡ ﺯﻧﺎﮐﺮﭼﮑﺎ ‪ Ｂ‬ﺗﻮ ﺑ‪，‬ﻮﯼ ﮐﺔ ﺧ‪＋‬ﻑ ﺍﺱ ﮐﺎ ﺩﻋﻮﯼ ﺳﻤﺎﻋﺖ ﮐﺔ ﻗﺎﺑﻞ ﻧﻬ‪Ｓ‬‬ ‫ﺭ‪ Ｂ‬ﮔﺎ“۔ﺍﺱ ﻗﺎﻧﻮﻥ _ ﺷﻮ‪Ｃ‬ﮐﺔ ﺯﻧﺎ ﮐﻮ ﺩﻋﻮﯼ ﮐﺔ ﻟﺌﺔ ﻣﺎﻧﻊ ﻗﺮﺍﺭ ﺩﺓ ﺩګﺎﺟﺒﮑﻪ ﺍﷲ‬ ‫ﺗﻌﺎﻟﯽٰ _ ﺍګﺴﺔ ﻣﻮﺍﻧﻊ ﮐﺎ ﺍﻋﺘﺒﺎﺭ ﻧﻬ‪ Ｓ‬ﮐ‪，‬ﺎ ﺍګﺴﺔ ﺷﺮﺍﺏ ﮐﯽ ﺧﺮګﺪ ﻭﻓﺮﻭﺧﺖ ﺍﻭﺭ‬ ‫ﺷﺮﺍﺏ ﻧﻮﺷﯽ ﺟﺴﺔ ﺍﷲ _ ﺣﺮﺍﻡ ﮐ‪，‬ﺎ ‪ Ｂ‬ﺍﻥ ﻭﺿﻌﯽ ﻗﻮﺍﻧ‪，‬ﻦ _ ﭼﻨﺪ ﺷﺮﻭﻁ ﮐﺔ ﺳﺎﺗ‪＃‬‬ ‫ﺍﺳﺔ ﺟﺎﺋﺰ ﻗﺮﺍﺭﺩﺓ ﺩګﺎﺟﺒﮑﻪ ﺍﻥ ﺷﺮﻭﻁ ﮐﯽ ﺍﷲ _ ﮐﻮﺋﯽ ﺩﻟ‪，‬ﻞ ﻧﻬ‪ Ｓ‬ﺍﺗﺎﺭﯼ ﺟ‪，‬ﺴﺔ ګﻪ‬ ‫ﺷﺮﻁ ﮐﻪ ﺧﺮګﺪﺍﺭ ﺩﻭ ﺑﺮﺱ ﺳﺔ ﺯګﺎﺩﻩ ﻫﻮګﻪ ﻗﻮﺍﻧ‪，‬ﻦ ﺑﺼﺮﺍﺣﺖ ﺍﺱ ﮐﯽ ﺧﺮګﺪ ﻭﻓﺮﻭﺧﺖ‬ ‫ﺍﻭﺭ ﻟ‪，‬ﻦ ﺩګﻦ ﮐﻮ ﺟﺎﺋﺰ ﻗﺮﺍﺭ ﺩګﺘﺔ ﻫ‪ Ｓ‬ګﻪ ﺳﺐ ﻗﺎﻧﻮﻥ ﺳﺎﺯﯼ ﺍﻭﺭ ﺍﺣﮑﺎﻡ ﺗﮑﻠ‪，‬ﻔ‪，‬ﻪ ﮐﺔ‬ ‫ﻣﺮﺍﺗﺐ ﻣ‪ Ｓ‬ﺗﺤﺮګﻒ ‪ Ｂ‬ﮐﻪ ﺣﺮﺍﻡ ﮐﻮ ﻣﺒﺎﺡ ﺍﻭﺭ ﻣﺒﺎﺡ ﮐﻮ ﺣﺮﺍﻡ ﮐﺮﺩګﺎ ﺍﻭﺭ ﺍګﺴﺔ‬ ‫ﺍﺳﺒﺎﺏ ‪،‬ﺷﺮﻭﻁ ﺍﻭﺭ ﻣﻮﺍﻧﻊ ﮐﻮ ﻗﺎﻧﻮ ﺣ‪，‬ﺜ‪，‬ﺖ ﺩﯼ ﺟﺲ ﮐﺎ ﺷﺎﺭﻉ _ ﺍﻋﺘﺒﺎﺭ ﻧﻬ‪ Ｓ‬ﮐ‪，‬ﺎ‬ ‫ګﻬﯽ ﺁګﺖ ﻣﺎﺋﺪﻩ ﻣ‪ Ｓ‬ﻣﻮﺟﻮﺩ ﺣﮑﻢ ﮐﺎ ﺍﺻﻞ ﻣﻌﻨﯽ ‪ Ｂ‬ګﻌﻨﯽ ﻗﺎﻧﻮﻥ ﺳﺎﺯﯼ ﻧﻪ ﮐﻪ ﻣﺤﺾ‬ ‫ﺍﻗﺎﻣﺖ ﺍﺣﮑﺎﻡ ګﺎ ﺁګﺎﺕ ﺑ‪，‬ﻨﺎﺕ ﮐﻮ ﮐ‪，％‬ﻞ ﺑﻨﺎﻟ‪，‬ﻨﺎ ګﺎ ﺣﺪﻭﺩ ﺍﷲ ﭘﺮ ﻇﻠﻢ ﻭﺯګﺎﺩﺗﯽ ﮐﺮﻧﺎ‬ ‫ﺟ‪，‬ﺴﺎ ﮐﻪ ﻣﺮﺟﺌﻪ ﮐﺔ ﺷﺒﻬﺎﺕ ﺍﻭ ﺭﺍﺱ ﮐﺔ ﺟﺮﺍﺛ‪，‬ﻢ ﮐﺔ ﺷﮑﺎﺭ ﻟﻮﮒ ﮔﻤﺎﻥ ﮐﺮﺗﺔ ﻫ‪Ｓ‬۔‬ ‫ ‬

‫ﻗﺮﺁﻥ ﻣ‪ Ｓ‬ﻟﻔﻆ ”ﺍﻟﮑﺎﻓﺮﻭﻥ“‪:‬ﺿﺮﻭﺭﯼ ‪ Ｂ‬ﮐﻪ ﻗﺮﺁﻥ ﻓﻬﻤﯽ ﮐﺔ ﻗﻮﺍﻋﺪ ﻣ‪ Ｓ‬ﺳﺔ‬

‫ﺍګﮏ ﺍ‪ Ａ‬ﻗﺎﻋﺪﻩ ﺑ‪，‬ﺎﻥ ﮐﺮﺩګﺄ ﺍﻣﺎﻡ ﺷﺎﻃﺒﯽ ﺍﻟﻤﻮﺍﻓﻘﺎﺕ ﻣ‪ Ｓ‬ﻓﺮﻣﺎﺗﺔ ﻫ‪”:Ｓ‬ﺍﺣﻮﺍﻝ ﺍﻭﺭ‬ ‫ﺍﻭﻗﺎﺕ ﮐﺔ ﺗﻘﺎﺿﻮﺃ ﮐﺔ ﻣﻄﺎﺑﻖ ﻗﺮﺁﻥ ﻏﺎګﺎﺕ ﺑﻄﻮﺭ ﻧﺺ ﻻﺗﺎ ‪ Ｂ‬ﺍﻭﺭ ﺍﻥ ﮐﺔ ﺩﻭﻧﻮﺃ‬ ‫ﭘﻬﻠﻮٶﺃ ﮐﺔ ﺩﺍﺋﺮﺓ ﮐﻮ ﺑ‪，‬ﺎﻥ ﮐﺮﺗﺎ‪ Ｂ‬ﺣﺘﯽ ﮐﻪ ﻋﻘﻞ ﺍﺱ ﺩﺍﺋﺮﺓ ﮐﻮ ﺷﺮګﻌﺖ ﮐﺔ ﻣﻄﺎﺑﻖ‬ ‫ﺩګﮑ‪％‬ﻨﺔ ﻟﮕﺘﯽ ‪“ Ｂ‬۔ﺷﺎﻃﺒﯽ _ ګﻪ ﻣﻔﻬﻮﻡ ﺍﺑﻮﺑﮑﺮ‪ ‬ﮐﯽ ﺍﭘﻨﯽ ﻣﻮ ﺕ ﮐﺔ ﻭﻗﺖ ﻋﻤﺮ‬ ‫‪‬ﮐﻮ ﮐﯽ ﮔﺌﯽ ﻧﺼ‪，‬ﺤﺖ ﺳﺔ ﺍﺧﺬ ﮐ‪，‬ﺎ ‪ Ｂ‬ﺟﺲ ﻣ‪ Ｓ‬ﺍﻧﻬﻮﺃ _ ﻓﺮﻣﺎګﺎ‪:‬‬

‫‪77‬‬ ‫”ﺍﷲ ﺗﻌﺎﻟﯽٰ _ ﺍ‪ Ｈ‬ﻧﺎﺭ ﮐﺎ ﺍﻥ ﮐﺔ ﺑﺮﺓ ﺍﻋﻤﺎﻝ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﺗﺬﮐﺮﻩ ﮐ‪，‬ﺎ ‪ Ｂ‬ﮐ‪，‬ﻮﻧﮑﻪ ﺍﺱ _‬ ‫ﺍﻥ ﮐﯽ ﻧ‪，‬ﮑ‪，‬ﻮﺃ ﮐﻮ ﺍﻥ ﭘﺮ ﺭﺩ ّ ﮐﺮﺩګﺎ “‬ ‫ﺍﺱ ﺳﺔ ګﻪ ﻣﻌﻠﻮﻡ ﻫﻮﺍ ﮐﻪ ﻗﺮﺁ ﻗﺎﻋﺪﻩ ﻏﺎګﺖ ﮐﺔ ﺍﻃﺮﺍﻑ ﮐﻮ ﺫﮐﺮ ﮐﺮﺗﺎ ‪ Ｂ‬ﺍﻭﺭ ﺍﻥ‬ ‫ﺍﻃﺮﺍﻑ ﮐﺔ ﻣﺎﺑ‪，‬ﻦ ﮐﯽ ﻭﺿﺎﺣﺖ ﺳﻨﺖ ﭘﺮ ﭼ‪％‬ﻮﺅ ﺩګﺘﺎ ‪ Ｂ‬ﺟﻮ ﺍﻥ ﮐﯽ ﺗﺸﺮګﺢ ﻭﺗﻮﺿ‪，‬ﺢ‬ ‫ﮐﺮﺗﯽ ‪ Ｂ‬ﺍﺳﯽ ﺑﻨﺎءﭘﺮ ګﻪ ﻣﻤﮑﻦ ﻧﻬ‪ Ｓ‬ﮐﻪ ﻟﻔﻆ ”ﺍﻟﮑﺎﻓﺮﻭﻥ“ګﻬﺎﺃ ﮐﻔﺮ ﺍﺻﻐﺮ ﮐﺔ ﻣﻌﻨﯽ‬ ‫ﻣ‪ Ｓ‬ﻫﻮﮐ‪，‬ﻮﻧﮑﻪ ګﻪ ﭼ‪，‬ﺰ ﻗﺮﺁﻥ ﻣ‪ Ｓ‬ﻧﻬ‪ Ｓ‬ﺑﻠﮑﻪ ﺳﻨﺖ ﻣ‪ Ｓ‬ﻭﺍﻗﻊ ﻫﻮﺗﯽ ‪ Ｂ‬ﻭﮔﺮﻧﻪ ﺍﷲ ﮐﺔ‬ ‫ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﺑﻐ‪，‬ﺮ ﺣﮑﻢ ﮐﯽ ﻏﺎﺋﯽ )ﻏﺎګﺖ(ﺻﻮﺭﺕ ﮐ‪，‬ﺎ ﻫﻮﮔﯽ؟ﺍﺱ ﮐﺔ ﻟﺌﺔ ګﻬﺎﺃ ﻋﺪﻡ‬ ‫ﺍګﻤﺎﻥ ﮐﯽ ﺷﺮﻁ ﻟﮕﺎﻧﺎ ﺩﺭﺳﺖ ﻧﻬ‪ Ｓ‬ﮐ‪，‬ﻮﻧﮑﻪ ګﻪ ﺁګﺖ ﺍګﻤﺎﻥ ګﺎ ﺟﺤﻮﺩ ﮐﺔ ﻣﺘﻌﻠﻖ ﻧﻬ‪Ｓ‬‬ ‫ﺑﻠﮑﻪ ﺣﮑﻢ ﮐﻮ ﻣﻄﻠﻖ ﻗﺎﻧﻮﻥ ﺳﺎﺯﯼ ﮐﺔ ﻣﻌﻨﯽ ﻣ‪ Ｓ‬ﺩﺍﺧﻞ ﮐﺮﺩګﻨﺔ ﮐﯽ ﺑﺎﺕ ﮐﺮﺭﻫﯽ ‪ Ｂ‬۔‬ ‫ ‬

‫ﺳﻠﻔ‪，‬ﺖ ﮐﺔ ﺩﻋﻮګﺪﺍﺭﻭﺃ ﻭﻏ‪，‬ﺮﻩ ﺟﻦ ﮐﯽ ﻋﻘﻞ ﻭﻗﻠﺐ ﻣ‪ Ｓ‬ﺍﺭﺟﺎﺋ‪，‬ﺖ ﮔ‪％‬ﺮ‬

‫ﮐﺮﭼﮑﯽ ‪ Ｂ‬ﺍﻧﻬﻮﺃ _ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ‬ﮐﺔ ﺍﻥ ﻋﻄﺎءﻭﺩګﮕﺮ ﺗ‪＋‬ﻣﺬﻩ ﺳﺔ ﻣﺮﻭﯼ ﺍﺱ ﻗﻮﻝ‬ ‫”ﮐﻔﺮ ﺩﻭﻥ ﮐﻔﺮ“ ﮐﻮ ﺷﺮګﻌﺖ ﺍﻟٰﻬﯽ ﮐﻮ ﺣﺎﮐﻢ ﺑﻨﺎ_ ﮐﺔ ﻣﺮﺗﺒﺔ ﮐﻮ ﮔ‪＂％‬ﺎ_ ﺍﻭﺭ ﻃﺎﻏﻮﺕ‬ ‫ﮐﺔ ﻭﺿﻌﯽ ﺣﮑﻢ ﮐﯽ ﻃﺮﻑ ﺭﺟﻮﻉ ﮐﺔ ﻣﻌﺪﻭﻡ ﻫﻮ_ ﮐﺎ ﺫﺭګﻌﻪ ﺑﻨﺎﻟ‪，‬ﺎ ‪ Ｂ‬ﺍﻭﺭ ګﻪ ﺩﻋﻮﯼ‬ ‫ﮐ‪，‬ﺎ ﮐﻪ ﺍﺑﻦ ﻋﺒﺎﺱ‪ _‬ﻋﺎﻡ ﻗﺎﻧﻮﻥ ﺳﺎﺯﯼ ﺍﻭﺭ ﺍﷲ ﮐﯽ ﺷﺮګﻌﺖ ﮐﺔ ﻏ‪，‬ﺮ ﮐﻮ ﻗﺎﻧﻮﻥ ﻣﺎﻥ‬ ‫ﮐﺮ ﺍﺱ ﮐﺎ ﭘﺎﺑﻨﺪ ﻫﻮﺟﺎ_ ﮐﻮ ﮐﻔﺮ ﺍﺻﻐﺮ ﻗﺮﺍﺭﺩګﺎ ﺟ‪，‬ﺴﺎﮐﻪ ﺑ‪，‬ﻮﯼ ﺍﭘﻨﺔ ﺧﺎﻭﻧﺪ ﮐﯽ‬ ‫ﻧﺎﺷﮑﺮﯼ ﮐﺎ ﮐﻔﺮ ﮐﺮﺗﯽ ‪ Ｂ‬ﻋﻨﻘﺮګﺐ ‪ Ａ‬ﺍﺱ ﺑﺔ ﮐﺎﺭ ﺩﻋﻮﯼ ﮐﻮ ﺑﺎﻃﻞ ﺛﺎﺑﺖ ﮐﺮﺩګﺄ ﮔﺔ‬ ‫ﺍﻭﺭ ﺍﺑﻦ ﻋﺒﺎﺱ‪‬ﮐﺔ ﺍﺱ ﻗﻮﻝ ﮐﺔ ﻣﺘﻌﻠﻖ ﻧﻮ)‪(9‬ﻧﮑﺎﺕ ﺑ‪，‬ﺎﻥ ﮐﺮګﺄ ﮔﺔ۔ﺟﻦ ﮐﺎ ﺍﻋﺘﺒﺎﺭ‬ ‫ﮐﺮﻧﺎ ﻧﺎﻇﺮ ﮐﺔ ﻟﺌﺔ ﺿﺮﻭﺭﯼ ‪Ｂ‬۔‬ ‫ﺍﺑﻮﻣﺠﻠﺰ ﺍﻭﺭ ﻋﻄﺎءﺳﺔ ﻣﺮﻭﯼ ‪ Ｂ‬ﺍﺑﻦ ﻋﺒﺎﺱ‪ ‬ﮐﺎ ګﻪ ﻗﻮﻝ ﻫﻤﺎﺭﺓ ﻏﻮﺭ ﻭﻓﮑﺮ ﮐﺔ‬ ‫ﻣﻄﺎﺑﻖ ﺧﻮﺍﺭﺝ ﮐﺔ ﺭﺩّﻣ‪ Ｓ‬ﺗ‪％‬ﺎ ﺟﻨﻬﻮﺃﻨﺔ ﺑﻨﻮﺍﻣ‪，‬ﻪ ﮐﺔ ﺧ‪＋‬ﻑ ﺧﺮﻭﺝ ﮐﺮﻧﺎﭼﺎ＠۔ﺍﻭﺭ ګﻪ‬ ‫ﻟﻮﮒ ﺍﺑﻦ ﻋﺒﺎﺱ ‪،‬ﺍﺑﻮﻣﺠﻠﺰ‪،‬ﻋﻄﺎءﺗﺎﺑﻌﯽ ﮐﺔ ﺍﺱ ﻗﻮﻝ ﮐﯽ ﺁﺅ ﻣ‪ Ｓ‬ﺍﺱ ﺧﺮﻭﺝ ﮐﻮ‬ ‫ﺟﻮﺍﺯ ﮐﺎ ﺭﻧﮓ ﺩګﻨﺎ ﭼﺎﻫﺘﺔ ﻫ‪ Ｓ‬ﺟﺒﮑﻪ ﻫﻤﺎﺭﯼ ﺭﺍﺋﺔ ﮐﺔ ﻣﻄﺎﺑﻖ ﺑﻨﯽ ﺍﻣ‪，‬ﻪ ﮐﺔ ﺣﺎﻻﺕ‬ ‫ﻣ‪ Ｓ‬ﺍﺱ ﺧﺮﻭﺝ ﮐﻮ ﺟﺎﺋﺰ ﻗﺮﺍﺭ ﺩګﻨﺔ ﮐﯽ ﮐﻮﺋﯽ ﺑﻨ‪，‬ﺎﺩ ﻧﻬ‪ Ｂ Ｓ‬ﮐ‪，‬ﻮﻧﮑﻪ ﺍﻧﻬﻮﺃ _ ﺍﷲ‬

‫‪78‬‬ ‫ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﻋ‪＋‬ﻭﻩ ﮐﻮ ﺷﺮګﻌﺖ ګﺎ ﻗﺎﻧﻮﻥ ﻧﻬ‪ Ｓ‬ﻗﺮﺍ ﺭﺩګﺎ ﺟﺲ ﮐﻮﻟﻮﮒ ﺣﺎﮐﻢ‬ ‫ﻣﺎﻧﺘﺔ ګﻬﯽ ﻭﻩ ﻓﺮﻕ ‪ Ｂ‬ﺟﺴﺔ ﭘﻮﺭﯼ ﻃﺮﺡ ﺳﻤﺠ‪％‬ﻨﺔ ﺳﺔ ﻣﺮﺟﺌﻪ ﮐﺔ ﺷﺒﻬﺎﺕ ﻣ‪Ｓ‬‬ ‫ﮔﺮﻓﺘﺎﺭ ګﻪ ﻟﻮﮒ ﻋﺎﺟﺰ ﻫ‪ Ｓ‬ﺧﻮﺍﻩ ﺍﻥ ﮐﺔ ﻋﻠﻤﺎءﻫﻮﺃ ﺟ‪，‬ﺴﺔ ﻋﻠﻢ ﺣﺪګﺚ ﻣ‪ Ｓ‬ﻣﻬﺎﺭﺕ‬ ‫ﮐﺔ ﺑﺎﺟﻮﺩ ﻋ‪＋‬ﻣﻪ ﺍﻟﺒﺎ ګﺎ ﺍﻥ ﮐﺔ ﻭﻩ ﻋﺎﻡ ﻋﻠﻤﺎءﻫﻮﺃ ﺟﻨﻬ‪ Ｓ‬ﻭﻩ ﺑﺆﺍ ﺑﺰﺭﮒ ﺳﻤﺠ‪％‬ﺘﺔ‬ ‫ﻫ‪ Ｓ‬ﺍﻭﺭ ‪ Ｃ‬ﺧﻄﺎءﺳﺔ ﺑﺮﯼ ﻗﺮﺍﺭ ﺩﺓ ﮐﺮ ﺑﻨﺎﺳﻮﭼﺔ ﺳﻤﺠ‪％‬ﺔ ﺍﻥ ﮐﯽ ﺗﻘﻠ‪，‬ﺪ ﻣ‪ Ｓ‬ﻟﮓ‬ ‫ﺟﺎﺗﺔ ﻫ‪ Ｓ‬ګﺎ ﻭﻩ ﻟﻮﮒ ﺟﻮ ﺍﺧﻮﺍﻥ ﺍﻟﻤﺴﻠﻤ‪，‬ﻦ ﮐﯽ ﻗ‪，‬ﺎﺩﺕ ﮐﺔ ﺗﺎﺑﻌﺪﺍﺭ ﻫ‪Ｓ‬۔‬ ‫ﻋ‪＋‬ﻣﻪ ﻣﺤﺪﺙ ﺷ‪，‬ﺦ ﺍﻟﺒﺎ ﮐﺎ ﻣﻌﺎﻣﻠﻪ ‪ Ａ‬ﺷ‪，‬ﺦ ﺍﺣﻤﺪ ﺷﺎﮐﺮ ﺍﻭﺭ ﺍﻥ ﮐﺔ ‪Ｌ‬ﺎﺋﯽ ﺷ‪，‬ﺦ‬ ‫ﻣﺤﻤﻮﺩ ﺷﺎﮐﺮ ﭘﺮ ﭼ‪％‬ﻮﺅﺗﺔ ﻫ‪ Ｓ‬ﺷ‪，‬ﺦ ﺍﺣﻤﺪ ﺷﺎﮐﺮ ﻓﺮﻣﺎﺗﺔ ﻫ‪: Ｓ‬‬ ‫ ‬

‫)ﺍﺑﻦ ﻋﺒﺎﺱ‪(‬ﺳﺔ ﻣﺮﻭﯼ ﺁﺛﺎﺭﺟﻦ ﮐﺔ ﺫﺭګﻌﺔ ﻫﻤﺎﺭﺓ ﺩﻭﺭ ﮐﺔ ﮐﭽ‪ ＃‬ﻋﻠﻢ ﺳﺔ‬

‫ﻣﻨﺴﻮﺏ ﮔﻤﺮﺍﻩ ﻟﻮﮒ ﮐ‪，％‬ﻠﺘﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﻭﻩ ﻟﻮﮒ ﺟﻨﻬﻮﺃ _ ﺩګﻦ ﭘﺮ ﺍﺱ ﻗﺪﺭ ﺟﺮﺍءﺕ‬ ‫ﮐﯽ ﮐﻪ ﺍﻧﻬﻮﺃ _ ﺍﻥ ﺁﺛﺎﺭ ﮐﻮ ﺑﻬﺎﻧﻪ ﺑﻨﺎﻟ‪，‬ﺎ ﻭﻩ ﺍﻥ ﮐﺔ ﺫﺭګﻌﺔ ﺍﺳ‪＋‬ﻣﯽ ﻣﻤﺎﻟﮏ ﭘﺮ ﻣﺴﻠﻂ‬ ‫ﮐﺮﺩﻩ ﻃﺎﻏﻮﺗﯽ ﻭﺿﻌﯽ ﻗﻮﺍﻧ‪，‬ﻦ ﮐﻮ ﺟﺎﺋﺰ ﻗﺮﺍﺭ ﺩګﺘﺔ ﻫ‪ Ｓ‬۔ﺍﺑﻮﻣﺠﻠﺰ ﺳﺔ ﺍګﮏ ﺍﺛﺮ ﻣﺮﻭﯼ‬ ‫‪ Ｂ‬ﺟﻮ ﺍﺑﺎﺿ‪，‬ﻪ ﺧﻮﺍﺭﺝ ﮐﺔ ﺍﺳﯽ ﺍﺧﺘ‪＋‬ﻑ ﮐﺔ ﻣﺘﻌﻠﻖ ‪ Ｂ‬ﮐﻪ ﺑﻌﺾ ﺍﻣﺮﺍء_ ﻇﻠﻢ ﮐﺮﺗﺔ‬ ‫ﻫﻮﺋﺔ ﺑﻌﺾ ﻣﻌﺎﻣ‪＋‬ﺕ ﻣ‪ Ｓ‬ﻧﻔﺲ ﭘﺮﺳﺘﯽ ﺍﻭﺭ ﺣﮑﻢ ﺳﺔ ﺟﻬﺎﻟﺖ ﮐﯽ ﺑﻨﺎءﭘﺮ ﺧ‪＋‬ﻑ‬ ‫ﺷﺮګﻌﺖ ﻓ‪，‬ﺼﻠﺔ ﺩﺓ ﺩګﺌﺔ ﺍﻭﺭ ﺧﻮﺍﺭﺝ ﮐﺎ ﻣﺬﻫﺐ ګﻪ ‪ Ｂ‬ﮐﻪ ﮐﺒ‪，‬ﺮﻩ ﮔﻨﺎﻩ ﮐﺎ ﻣﺮﺗﮑﺐ ‪Ｌ‬ﯽ‬ ‫ﮐﺎﻓﺮ ‪ Ｂ‬ﺗﻮ ﻭﻩ ﺍﺑﻮﻣﺠﻠﺰ ﮐﺔ ﭘﺎﺱ ﺁﮐﺮ ﺟ‪％‬ﮕﺆﺍ ﮐﺮ_ ﻟﮕﺔ ﺍﻭﺭ ګﻪ ﻣﻄﺎﻟﺒﻪ ﮐﺮ_ ﻟﮕﺔ ﮐﻪ ﻭﻩ‬ ‫ﺍﻥ ﺍﻣﺮﺍءﮐﻮ ﮐﺎﻓﺮ ﻗﺮﺍﺭ ﺩګﻨﺔ ﻣ‪ Ｓ‬ﺍﻥ ﮐﺔ ﻣﻮﺍﻓﻖ ﻫﻮﺟﺎﺋ‪ Ｓ‬ﺗﺎﮐﻪ ﺍ ﻥ ﮐﺔ ﺧ‪＋‬ﻑ ﻣﺴﻠﺢ‬ ‫ﺧﺮﻭﺝ ﮐﺔ ﻟﺌﺔ ﺍﻥ ﮐﺔ ＠ﺗ‪ ＃‬ﺑﻬﺎﻧﻪ ﺁﺟﺎﺋﺔ ګﻪ ﺩﻭﻧﻮﺃ ﺁﺛﺎﺭ ﺍﻣﺎﻡ ﻃﺒﺮﯼ _ ﺭﻭﺍګﺖ ﮐﺌﺔ ﻫ‪Ｓ‬‬ ‫ﺍﻭﺭ ﺍﻥ ﭘﺮ ﻣ‪，‬ﺮﺓ ‪Ｌ‬ﺎﺋﯽ ﺳ‪，‬ﺪ ﻣﺤﻤﻮﺩ ﺷﺎﮐﺮ _ ﺑﺆﯼ ﻫﯽ ﻧﻔ‪，‬ﺲ ﺗﻌﻠ‪，‬ﻖ ﻟﮑ‪％‬ﯽ ‪Ｂ‬‬ ‫ﻣ‪，‬ﺮﺍﺧ‪，‬ﺎﻝ ‪ Ｂ‬ﮐﻪ ﻣ‪ Ｓ‬ﻃﺒﺮﯼ ﮐﯽ ﭘﻬﻠﯽ ﺭﻭﺍګﺖ ﺍﻭﺭ ﺍﺱ ﭘﺮ ﺍﭘﻨﺔ ‪Ｌ‬ﺎﺋﯽ ﮐﯽ ﺗﻌﻠ‪，‬ﻖ ﻧﻘﻞ‬ ‫ﮐﺮﺩﻭﺃ ۔‬

‫‪79‬‬ ‫ﻃﺒﺮﯼ _ ﻋﻤﺮﺍﻥ ﺑﻦ ﺣ‪，‬ﺪﺭ ﺳﺔ ﺭﻭﺍګﺖ ﮐﯽ ‪ Ｂ‬ﮐﻪ ﺍﺱ _ ﮐﻬﺎ ﮐﻪ ‪:‬ﺍﺑﻮﻣﺠﻠﺰ ﮐﺔ ﭘﺎﺱ‬ ‫ﺑﻨﻮ ﻋﻤﺮﻭ ﺑﻦ ﺳﺪﻭﺳﯽ ﮐﺔ ﮐﭽ‪ ＃‬ﻟﻮﮒ ﺁﮐﺮ ﮐﻬﻨﺔ ﻟﮕﺔ ﺳﺔ ﺍﺑﻮﻣﺠﻠﺰ ﺁﭖ ﺍﷲ ﮐﺔ ﺍﺱ‬ ‫ﻓﺮﻣﺎﻥ ﮐﺔ ﻣﺘﻌﻠﻖ ﮐ‪，‬ﺎ ﮐﻬﺘﺔ ﻫ‪: Ｓ‬‬ ‫‪) ∩⊆⊆∪ tβρãÏ≈s3ø9$# ãΝèδ y7Í×‾≈s9'ρé'sù ª!$# tΑt“Ρr& !$yϑÎ/ Οä3øts† óΟ©9 tΒuρ‬ﺳﻮﺭۃ ﺍﻟﻤﺎﺋﺪﻩ‪(44:‬‬ ‫ﺟﻮ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﻣﻄﺎﺑﻖ ﺣﮑﻢ ﻧﻪ ﮐﺮﺓ ﻧﻪ ﮐﺮګﺄ ﺗﻮګﻬﯽ ﻟﻮﮒ ﮐﺎﻓﺮ ﻫ‪ Ｓ‬۔‬ ‫ﮐ‪，‬ﺎ ګﻪ ﺣﻖ ‪ Ｂ‬؟ﻓﺮﻣﺎ_ ﻟﮕﺔ ‪＠:‬ﺃ ۔ﻭﻩ ﮐﻬﻨﺔ ﻟﮕﺔ ‪:‬‬ ‫‪) ∩⊆∈∪ tβθßϑÎ=≈©à9$# ãΝèδ y7Í×‾≈s9'ρé'sù ª!$# tΑt“Ρr& !$yϑÎ/ Νà6øts† óΟ©9 tΒuρ‬ﺳﻮﺭۃ ﺍﻟﻤﺎﺋﺪﻩ‪(45:‬‬ ‫ﺟﻮﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﻣﻄﺎﺑﻖ ﺣﮑﻢ ﻧﻪ ﮐﺮګﺄ ﺗﻮګﻬﯽ ﻟﻮﮒ ﻇﺎ‪ Ｐ‬ﻫ‪ Ｓ‬۔ﮐ‪，‬ﺎ ګﻪ ﺣﻖ‬ ‫‪ Ｂ‬؟ﻓﺮﻣﺎ_ ﻟﮕﺔ ‪＠:‬ﺃ ۔ﻭﻩ ﮐﻬﻨﺔ ﻟﮕﺔ ‪:‬‬ ‫‪∩⊆∠∪ šχθà)Å¡≈xø9$# ãΝèδ y7Í×‾≈s9'ρé'sù ª!$# tΑt“Ρr& !$yϑÎ/ Νà6øts† óΟ©9 tΒuρ‬‬ ‫)ﺳﻮﺭۃﺍﻟﻤﺎﺋﺪﻩ‪(47:‬‬ ‫ﺟﻮ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﻣﻄﺎﺑﻖ ﺣﮑﻢ ﻧﻪ ﺩګﺄ ﺗﻮ ګﻬﯽ ﻟﻮﮒ ﻓﺎﺳﻖ ﻫ‪ Ｓ‬۔‬ ‫ﮐ‪，‬ﺎ ګﻪ ﺣﻖ ‪ Ｂ‬؟ﭘ‪％‬ﺮ ﻭﻩ ﮐﻬﻨﺔ ﻟﮕﺔ ﺍﺑﻮﻣﺠﻠﺰ ﮐ‪，‬ﺎ ګﻪ ﻟﻮﮒ )ګﻌﻨﯽ ﺑﻨﻮﺍﻣ‪，‬ﻪ ﮐﺔ ﻇﺎ‪Ｐ‬‬ ‫ﺍﻣﺮﺍء(ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﻣﻄﺎﺑﻖ ﺣﮑﻢ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﻓﺮﻣﺎ_ ﻟﮕﺔ ‪:‬ګﻪ ﺍﻥ ﮐﺎﺩګﻦ ‪ Ｂ‬ﻭﻩ‬ ‫ﺍﺳﺔ ﺩګﻦ ﻣﺎﻧﺘﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺍﺳﯽ ﮐﺔ ﻣﻄﺎﺑﻖ ﮐﻬﺘﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺍﺳﯽ ﮐﯽ ﻃﺮﻑ ﺑ‪＋‬ﺗﺔ ﻫ‪Ｓ‬‬ ‫ﭘ‪％‬ﺮ ﺍﮔﺮ ﺍﺱ ﻣ‪ Ｓ‬ﺳﺔ ﮐﭽ‪ ＃‬ﭼ‪％‬ﻮﺅ ﺩګﺄ ﺗﻮ ﺍﺳﺔ ﮔﻨﺎﻩ ﺳﻤﺠ‪％‬ﺘﺔ ﻫ‪ Ｓ‬۔ﻭﻩ ﮐﻬﻨﺔ ﻟﮕﺔ‬ ‫ﺍګﺴﺎ ﻧﻬ‪ Ｂ Ｓ‬ﺍﷲ ﮐﯽ ﻗﺴﻢ ﺗﻢ ﻓﺮﻕ ﮐﺮﺭ‪ Ｂ‬ﻫﻮ۔ﻓﺮﻣﺎ_ ﻟﮕﺔ ‪:‬ﺗﻢ ﻣﺠ‪ ＃‬ﺳﺔ ﺯګﺎﺩﻩ ﺍﺱ‬ ‫ﮐﺔ ﺣﻖ ﺩﺍﺭ ﻫﻮ)ګﻌﻨﯽ ﻣ‪ Ｓ‬ﺧﺎﺭﺟﯽ ﻧﻬ‪ Ｓ‬ﺑﻠﮑﻪ ﺗﻢ ﺧﺎﺭﺟﯽ ﻫﻮ(ﻣ‪，‬ﺮﺍګﻪ ﺧ‪，‬ﺎﻝ ﻧﻬ‪Ｓ‬‬ ‫ﺗﻤﻬﺎﺭﺍ ګﻪ ﺧ‪，‬ﺎﻝ ‪ Ｂ‬ﺍﻭﺭ ﺗﻢ ﮐﻮﺋﯽ ﺣﺮﺝ ‪Ｌ‬ﯽ ﻣﺤﺴﻮﺱ ﻧﻬ‪ Ｓ‬ﮐﺮﺗﺔ ۔‬ ‫ﻣ‪，‬ﺮﺓ ‪Ｌ‬ﺎﺋﯽ ﺳ‪，‬ﺪ ﻣﺤﻤﻮﺩ ﺍﻥ ﺩﻭﻧﻮﺃ ﻧﺼﻮﺹ ﮐﺔ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﻟﮑ‪％‬ﺘﺔ ﻫ‪: Ｓ‬‬ ‫”ګﺎ ﺍﷲ ﻣ‪ Ｓ‬ﺍﺱ ﮔﻤﺮﺍﻫﯽ ﺳﺔ ﺗ‪，‬ﺮﯼ ﻃﺮﻑ ﺍﻇﻬﺎﺭﺑﺮﺍءﺕ ﮐﺮﺗﺎ ﻫﻮﺃ ﻭﺑﻌﺪ‪،‬ﻫﻤﺎﺭﺓ ﺍﺱ‬ ‫ﺩﻭﺭ ﮐﺔ ﺷﮏ ﮔﺰګﺪﻩ ﺍﻭﺭ ﻓﺘﻨﻪ ﭘﺮﻭﺭ ﻟﻮﮒ ﺟﻮ ﺑﺆﯼ ﺑﺎﺗ‪ Ｓ‬ﺑﻨﺎﺗﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺣﺎﮐﻤﻮﺃ ﮐﺔ‬

‫‪80‬‬ ‫ﻟﺌﺔ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﻣﻄﺎﺑﻖ ﺣﮑﻢ ﮐﻮ ﭼ‪％‬ﻮﺅ ﺩګﻨﺔ ‪،‬ﺍﻣﻮﺍﻝ‪،‬ﺩﻣﺎﺉ‪،‬ﺍﻋﺮﺍﺽ ﻣ‪ Ｓ‬ﺍﷲ‬ ‫ﮐﯽ ﺍﭘﻨﯽ ﮐﺘﺎﺏ ﻣ‪ Ｓ‬ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﺷﺮګﻌﺖ ﮐﺔ ﺑﻐ‪，‬ﺮ ﻓ‪，‬ﺼﻠﺔ ﮐﺮ_ ‪،‬ﮐﺎﻓﺮ ﮐﺔ ﻗﺎﻧﻮﻥ ﮐﻮ‬ ‫ﺍﺳ‪＋‬ﻣﯽ ﻣﻤﺎﻟﮏ ﻣ‪ Ｓ‬ﻧﺎﻓﺬ ﮐﺮ_ ﺍﻥ ﮐﻮ ﺟﻮﺍﺯ ﮐﺎ ﺭﻧﮓ ﺩګﻨﺔ ﮐﺔ ﻟﺌﺔ ﻋﺬﺭ ﺗﺮﺍﺷﺘﺔ ﻫ‪Ｓ‬‬ ‫ﭘ‪％‬ﺮ ﺟﺐ ﺍﻧﻬ‪ Ｓ‬ﺍﻥ ﺩﻭﺍﺣﺎﺩګﺚ ﮐﺎ ﭘﺘﻪ ﭼﻠﺘﺎ‪ Ｂ‬ﺗﻮ ﺍﺳﺔ ﺍﺑﻮﻣﺠﻠﺰ ﮐﯽ ﺭﺍﺋﺔ ﻗﺮﺍﺭ ﺩګﺘﺔ‬ ‫ﻫ‪ Ｓ‬ﮐﻪ ﺍﻥ ﮐﺔ ﻧﺰﺩګﮏ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﺑﻐ‪，‬ﺮ ﺩﻣﺎءﺍﻭﺭﺍﻣﻮﺍﻝ ﺍﻭﺭ ﺍﻋﺮﺍﺽ ﻣ‪Ｓ‬‬ ‫ﻓ‪，‬ﺼﻠﺔ ﮐﺮﻧﺎ ﺩﺭﺳﺖ ‪ Ｂ‬ﺍﻭﺭ ﻋﺎﻡ ﻓ‪，‬ﺼﻠﺔ ﻣ‪ Ｓ‬ﺷﺮګﻌﺖ ﮐﯽ ﻣﺨﺎﻟﻔﺖ ﺍﺳﺔ ﮐﺎﻓﺮ‬ ‫ﻗﺮﺍﺭﻧﻬ‪ Ｓ‬ﺩګﺘﯽ ﺟﻮ ﺍﺱ ﭘﺮ ﺭﺍﺿﯽ ګﺎ ﻋﺎﻣﻞ ﻫﻮ۔ﺣﺎﻻﻧﮑﻪ ﻏﻮﺭ ﻭﻓﮑﺮ ﮐﺮ_ ﻭﺍﻟﺔ ﮐﺔ‬ ‫ﻧﺰﺩګﮏ ﺍﻥ ﺩﻭﻧﻮﺃ ﺣﺪګﺜﻮﺃ ﻣ‪ Ｓ‬ﺳﺎﺋﻞ ﺍﻭﺭﻣﺴ（ﻝ ﮐﯽ ﺍﺱ ﻣﻌﺮﻓﺖ ﮐﯽ ﮐﻮﺋﯽ ﮔﻨﺠﺎﺋﺶ‬ ‫ﻧﻬ‪ Ｂ Ｓ‬۔)ﺍﺑﻮﻣﺠﻠﺰ ﻻﺣﻖ ﺑﻦ ﺣﻤ‪，‬ﺪ ﺍﻟﺸ‪，‬ﺒﺎ ﺍﻟﺴﺪﻭﺳﯽ(ﺛﻘﻪ ﺗﺎﺑﻌﯽ ﻫ‪ Ｓ‬ﻋﻠﯽ‪ ‬ﺳﺔ‬ ‫ﻣﺤﺒﺖ ﮐﺮﺗﺔ ﺗ‪％‬ﺔ ﺍﻭﺭ ﺍﻥ ﮐﯽ ﻗﻮﻡ ﺑﻨﻮ ﺷ‪，‬ﺒﺎﻥ ﺟﻨﮓ ﺟﻤﻞ ﺍﻭﺭ ﺻﻔ‪，‬ﻦ ﮐﺔ ﺩﻥ ﺷ‪，‬ﻌﺎﻥ‬ ‫ﻋﻠﯽ ﻣ‪ Ｓ‬ﺷﺎﻣﻞ ﺗ‪％‬ﯽ ﭘ‪％‬ﺮ ﺟﺐ ﺻﻔ‪，‬ﻦ ﮐﺔ ﺩﻥ ﺣَﮑَﻤﻮﺃ )ګﻌﻨﯽ ﺩﻭﻧﻮﺃ ﺟﺎﻧﺐ ﺳﺔ ﺍګﮏ‬ ‫ﺍګﮏ ﺣَﮑَﻢ ﻓ‪，‬ﺼﻠﻪ ﮐﺮ_ ﻭﺍﻻ(ﻭﺍﻻ ﻣﻌﺎﻣﻠﻪ ﻫﻮﺍ ﺍﻭﺭ ﺧﻮﺍﺭﺝ ﺍﻟﮓ ﻫﻮﮔﺌﺔ ﺗﻮ ﻋﻠﯽ‪ ‬ﮐﺔ‬ ‫ﺧ‪＋‬ﻑ ﺧﺮﻭﺝ ﮐﺮ_ ﻭﺍﻟﻮﺃ ﻣ‪ Ｓ‬ﺑﻨﻮﺷ‪，‬ﺒﺎﻥ ﺍﻭﺭ ﺑﻨﻮﺳﺪﻭﺱ ﺑﻦ ﺷ‪，‬ﺒﺎﻥ ﺑﻦ ﺫ‪＄‬ﻞ ﮐﺔ ﮐﭽ‪＃‬‬ ‫ﻟﻮﮒ ﺷﺎﻣﻞ ﻫﻮﮔﺌﺔ ۔ﻭﻩ ﻟﻮﮒ ﺟﻨﻬﻮﺃ _ ﺍﺑﻮﻣﺠﻠﺰ ﺳﺔ ﺳﻮﺍﻻﺕ ﮐﺌﺔ ﻭﻩ ﺑﻨﻮﻋﻤﺮﻭﺑﻦ‬ ‫ﺳﺪﻭﺱ ﺳﺔ ﻫ‪ Ｓ‬ﺟﻮ ﺍﺑﺎﺿ‪，‬ﻪ ﺧﻮﺍﺭﺝ ﮐﺎ ﺣﺼﻪ ﻫ‪ Ｓ‬ﺍﻭﺭ ﻋﺒﺪﺍﷲ ﺑﻦ ﺍﺑﺎﺽ ﺣﺮﻭﺭﯼ‬ ‫ﺧﺎﺭﺟﯽ ﮐﺔ ﭘ‪，‬ﺮﻭﮐﺎﺭ ﻫ‪ Ｓ‬ﺍﺱ ﮐﺎ ﮐﻬﻨﺎ ﺗ‪％‬ﺎ ﮐﻪ ﺟﻮ ﺧﻮﺍﺭﺝ ﮐﯽ ﻣﺨﺎﻟﻔﺖ ﮐﺮﺓ ﻭﻩ ﮐﺎﻓﺮ‬ ‫‪ Ｂ‬ﻧﻪ ﮐﻪ ﻣﺸﺮﮎ ﺍﺱ ﻃﺮﺡ ﺍﺱ _ ﺍﭘﻨﺔ ﺍﺻﺤﺎﺏ ﮐﯽ ﻣﺨﺎﻟﻔﺖ ﮐﯽ ۔ګﻪ ﻭﺍﺿﺢ ‪ Ｂ‬ﮐﻪ‬ ‫ﺟﻦ ﻟﻮﮔﻮﺃ _ ﺍﺑﻮﻣﺠﻠﺰ ﺳﺔ ﺳﻮﺍﻻﺕ ﮐﺌﺔ ﻭﻩ ﺍﺑﺎﺿ‪，‬ﻪ ﺗ‪％‬ﺔ ﺍﻭﺭ ﺣﮑﺎﻡ ﮐﯽ ﺗﮑﻔ‪，‬ﺮ ﮐﺔ‬ ‫ﺳﻠﺴﻠﺔ ﻣ‪ Ｓ‬ﺍﻥ ﭘﺮ ﺣﺠﺖ ﻗﺎﺋﻢ ﮐﺮﻧﺎ ﭼﺎﻫﺘﺔ ﺗ‪％‬ﺔ ﮐ‪，‬ﻮﻧﮑﻪ ﻭﻩ )ﺣﮑﺎﻡ(ﺳﻠﮑﺎﻥ ﮐﺔ‬ ‫ﻣﻌﺴﮑﺮﻣ‪ Ｓ‬ﺗ‪％‬ﺔ ﺍﻭﺭ ﺑﺴﺎ ﺍﻭﻗﺎﺕ ﺍﷲ ﮐﯽ ﻧﺎﻓﺮﻣﺎ ﮐﺮﮔﺰﺭﺗﺔ ﺍﻭﺭ ﺟﻦ ﺍﻣﻮﺭ ﺳﺔ ﺍﷲ _‬ ‫ﻣﻨﻊ ﻓﺮﻣﺎګﺎ‪ Ｂ‬ﺍﻥ ﮐﺎ ﺍﺭﺗﮑﺎﺏ ﮐﺮﺑ‪％＂，‬ﺘﺔ۔ﺍﺳﯽ ﻟﺌﺔ ﺍﺑﻮﻣﺠﻠﺰ _ ﺟﻮﺍﺏ ﺩګﺘﺔ ﻭﻗﺖ ﮐﻬﺎ‬ ‫ﮐﻪ ‪”:‬ﺍﮔﺮ ﻭﻩ ﺍﺱ ﮐﺎﮐﭽ‪ ＃‬ﺣﺼﻪ ﭼ‪％‬ﻮﺅ ﺩګﺄ ﺗﻮ ﺍﺳﺔ ﮔﻨﺎﻩ ﺳﻤﺠ‪％‬ﺘﺔ ﻫ‪)“ Ｓ‬ﭘﻬﻠﯽ ﺭﻭﺍګﺖ‬ ‫ﮐﺔ ﻣﻄﺎﺑﻖ(ﺍﻭﺭ )ﺩﻭﺳﺮ ﯼ ﺭﻭﺍګﺖ ﮐﺔ ﻣﻄﺎﺑﻖ (ﻭﻩ ﺟﻮ ‪Ｌ‬ﯽ ﻋﻤﻞ ﮐﺮګﺄ ﺍﻧﻬ‪ Ｓ‬ﻋﻠﻢ ‪Ｂ‬‬

‫‪81‬‬ ‫ﮐﻪ ﻭﻩ ﮔﻨﺎﻩ ﮐﺮﺭ‪ Ｂ‬ﻫ‪ Ｓ‬ﺗﻮ ﺍﺱ ﺻﻮﺭﺕ ﻣ‪ Ｓ‬ﺍﻥ ﮐﺎﺳﻮﺍﻝ ﺍﺱ ﮐﺔ ﻣﺘﻌﻠﻖ ﻧﻬ‪ Ｓ‬ﺗ‪％‬ﺎﮐﻪ‬ ‫ﺟﺲ ﺳﺔ ﻫﻤﺎﺭﺓ ﺩﻭﺭ ﮐﺔ ﺑﺪﻋﺘﯽ ﺣﺠﺖ ﭘﮑﺆﺗﺔ ﻫ‪ Ｓ‬ګﻌﻨﯽ ﺩﻣﺎء‪،‬ﺍﻣﻮﺍﻝ ﺍﻭﺭ ﺍﻋﺮﺍﺽ‬ ‫ﻣ‪ Ｓ‬ﺷﺮګﻌﺖ ﺍﺳ‪＋‬ﻣ‪，‬ﻪ ﮐﺔ ﺑﻐ‪，‬ﺮ ﺍﺱ ﮐﺔ ﻣﺨﺎﻟﻒ ﻗﺎﻧﻮﻥ ﮐﺔ ﺫﺭګﻌﺔ ﻓ‪，‬ﺼﻠﻪ ﮐﺮﻧﺎ ﺍﻭﺭ ﻧﻪ‬ ‫ﻫﯽ ﻭﻩ ﮐﺴﯽ ﺍګﺴﺔ ﻗﺎﻧﻮﻥ ﮐﺔ ﺍﺟﺮﺍءﮐﺔ ﻣﺘﻌﻠﻖ ﺗ‪％‬ﺎ ﺟﻮ ﺍ‪ Ｈ‬ﺍﺳ‪＋‬ﻡ ﮐﻮ ﺍﷲ ﮐﺔ ﺍﭘﻨﯽ‬ ‫ﮐﺘﺎﺏ ﺍﻭﺭ ﺍﭘﻨﺔ ﻧﺒﯽ‪‬ﮐﯽ ﺯﺑﺎ ﺑ‪，‬ﺎﻥ ﮐﺮﺩﻩ ﺷﺮګﻌﺖ ﮐﺔ ﻋ‪＋‬ﻭﻩ ﺣﮑﻢ ﮐﺎ ﭘﺎﺑﻨﺪ ﮐﺮﺗﺎ‬ ‫ﻫﻮ ګﻪ ﻓﻌﻞ ﺍﷲ ﮐﺔ ﺣﮑﻢ ﺍﻭﺭ ﺩګﻦ ﺳﺔ ﺍﻋﺮﺍﺽ ‪ Ｂ‬ﺍﻭﺭ ﺍﺣﮑﺎﻡ ﮐﻔﺮ ﮐﻮ ﺍﷲ ﮐﺔ ﺣﮑﻢ ﭘﺮ‬ ‫ﺗﺮﺟ‪，‬ﺢ ﺩګﻨﺎ ‪ Ｂ‬ﺍﻭﺭ ګﻪ ﮐﻔﺮ ‪ Ｂ‬ﺍ‪ Ｈ‬ﻗﺒﻠﻪ ﺍﺱ ﮐﺔ ﻗﺎﺋﻞ ﺍﻭﺭ ﺩﺍﻋﯽ ﮐﯽ ﺗﮑﻔ‪，‬ﺮ ﻣ‪Ｓ‬‬ ‫ﺍﺧﺘ‪＋‬ﻑ ﮐﺔ ﺑﺎﻭﺟﻮﺩ ﺍﺱ ﻣ‪ Ｓ‬ﺷﮏ ﻧﻬ‪ Ｓ‬ﮐﺮﺳﮑﺘﺔ ۔ﺍﻭﺭ ‪ Ａ‬ﺟﻦ ﺣﺎﻻﺕ ﻣ‪ Ｓ‬ﻫ‪ Ｓ‬ﺍﻥ‬ ‫ﻣ‪ Ｓ‬ﺍﷲ ﮐﺔ ﺍﺣﮑﺎﻡ ﮐﻮ ﮐﺴﯽ ﺍﺳﺘﺜﻨﺎءګﺎ ﺍﺣﮑﺎﻡ ﭘﺮﺍﺱ ﮐﺔ ﻏ‪，‬ﺮ ﮐﺔ ﺍﺣﮑﺎﻡ ﮐﻮ ﺗﺮﺟ‪，‬ﺢ‬ ‫ﺩګﺌﺔ ﺑﻨﺎ ﻫﯽ ﻋﻤﻮﻣﺎً ﭼ‪％‬ﻮﺅ ﺩګﺎ ﺟﺎﺗﺎ ‪ Ｂ‬ﺍﻭﺭ ﺍﷲ ﮐﯽ ﺷﺮګﻌﺖ ﮐﻮ ﻧﺎﮐﺎﺭﻩ ﮐﺮﺩګﺎ ﺟﺎﺗﺎ ‪Ｂ‬‬ ‫ﭘﻮﺭﯼ ﺗﺎﺭګﺦ ﺍﺳ‪＋‬ﻡ ﻣ‪ Ｓ‬ﮐﺒ‪％‬ﯽ ﺍګﺴﺎ ﻧﻬ‪ Ｓ‬ﻫﻮﺍ ﮐﻪ ﮐﺴﯽ ﺣﺎﮐﻢ _ ﺍګﺴﺎ ﺣﮑﻢ ﺟﺎﺭﯼ‬ ‫ﮐ‪，‬ﺎ ﻫﻮ ﺟﻮ ﭘﺎﺑﻨﺪ ﮐﺮﺗﺎ ﻫﻮ ﮐﻪ ﺍﺳﯽ ﮐﺔ ﻣﻄﺎﺑﻖ ﻓ‪，‬ﺼﻠﺔ ﮐﺌﺔ ﺟﺎﺋ‪ Ｓ‬۔ﺍﺑﻮﻣﺠﻠﺰ ﮐﺎ ﺯﻣﺎﻧﻪ‬ ‫ﻫﻮ ګﺎ ﺍﺱ ﺳﺔ ﭘﻬﻠﺔ ګﺎ ﺑﻌﺪ ﮐﺎ ﮐﺒ‪％‬ﯽ ﮐﻮﺋﯽ ﺍګﺴﺎ ﺣﺎﮐﻢ ﻧﻬ‪ Ｓ‬ﺁګﺎ ﺟﺲ _ ﺍﷲ ﮐﺔ‬ ‫ﺣﮑﻢ ﮐﺎﺍﻧﮑﺎﺭ ﮐﺮﮐﺔ ګﺎ ﺍ‪ Ｈ‬ﮐﻔﺮ ﮐﺔ ﺍﺣﮑﺎﻡ ﮐﻮ ﺍ‪ Ｈ‬ﺍﺳ‪＋‬ﻡ ﮐﺔ ﺍﺣﮑﺎﻡ ﭘﺮ ﺗﺮﺟ‪，‬ﺢ ﺩﺓ‬ ‫ﮐﺮ )ﺟ‪，‬ﺴﺎ ﮐﻪ ﻣﻮﺟﻮﺩﻩ ﺣﺎﻻﺕ ﻣ‪ Ｓ‬ﺍﺣﮑﺎﻡ ﮐﻔﺮ ﮐﻮ ﺍﺣﮑﺎﻡ ﺍﺳ‪＋‬ﻡ ﭘﺮ ﺗﺮﺟ‪，‬ﺢ ﺩﯼ ﺟﺎﺗﯽ‬ ‫‪( Ｂ‬ﮐﻮﺋﯽ ﻓ‪，‬ﺼﻠﻪ ﮐ‪，‬ﺎﻫﻮﺍګﺴﺎ ﮐﺒ‪％‬ﯽ ﻧﻬ‪ Ｓ‬ﻫﻮﺍ ﻟﻬٰﺬﺍ ﺍﺑﻮﻣﺠﻠﺰ ﺍﻭﺭ ﺍﺑﺎﺿ‪，‬ﻮﺃ ﮐﺔ ﻣﺎﺑ‪，‬ﻦ‬ ‫ﮔﻔﺘﮕﻮ ﺳﺔ ګﻪ ﺳﻤﺠ‪％‬ﻨﺎ ﮐﺴﯽ ﻃﺮﺡ ﺩﺭﺳﺖ ﻧﻬ‪ Ｓ‬ﺗﻮﺟﻮﺍﻥ ﺁﺛﺎﺭ ګﺎ ﺍﺍﻥ ﺟ‪，‬ﺴﺔ ﺩګﮕﺮ‬ ‫ﺁﺛﺎﺭ ﺳﺔ ﺣﺠﺖ ﭘﮑﺆﺓ ﺍﻭﺭ ﺍﻥ ﮐﺔ ﻏﻠﻂ ﻣﻌﺎ ﻟﺔ ﺗﺎﮐﻪ ﺍﻥ ﮐﺔ ﺫﺭګﻌﺔ ﺣﺎﮐﻢ ﮐﯽ ﻣﺪﺩ‬ ‫ﮐﺮﺓ ﺍﻭﺭ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﺍﻭﺭ ﺍﭘﻨﺔ ﺑﻨﺪﻭﺃ ﭘﺮ ﻓﺮﺽ ﮐﺮﺩﻩ ﺷﺮګﻌﺖ ﮐﺔ ﺫﺭګﻌﺔ ﺣﮑﻢ‬ ‫ﮐﺔ ﺟﻮﺍﺯ ﮐﻮ ﻣﺤﺎﻝ ﺑﻨﺎﺳﮑﺔ ﺗﻮ ﺷﺮګﻌﺖ ﻣ‪ Ｓ‬ګﻪ ﻣﻨﮑﺮ ﮐﺔ ﺣﮑﻢ ﻣ‪ Ｓ‬ﻫﻮﺍ ﺟﻮ ﺍﷲ ﮐﺔ‬ ‫ﺍﺣﮑﺎﻡ ﮐﺎ ﺍﻧﮑﺎﺭ ﮐﺮﺗﺎ ‪ Ｂ‬ﺍﺱ ﺳﺔ ﺗﻮﺑﻪ ﮐﺮﺍﺋﯽ ﺟﺎﺋﺔ ﭘ‪％‬ﺮ ‪Ｌ‬ﯽ ﺍﮔﺮ ﻣﺼﺮ ﺭ＠ ﺍﻭﺭ ﺧﻮﺩ‬ ‫ﮐﻮﺩﺭﺳﺖ ﺳﻤﺠ‪％‬ﺘﺎ ﺭ＠ ﺍﻭﺭ ﺍﷲ ﮐﺔ ﺣﮑﻢ ﮐﻮ ！‪％‬ﮑﺮﺍ ﮐﺮ ﺍﺱ ﮐﺔ ﻣﺘﺒﺎﺩﻝ ﺍﺣﮑﺎﻡ ﭘﺮ ﺭﺍﺿﯽ‬

‫‪82‬‬ ‫ﺭ＠ ﺗﻮﺍګﺴﺔ ﺇ‪ ¦，＄‬ﮐﺎﻓﺮ ﮐﺎ ﺣﮑﻢ ﺍ‪ Ｈ‬ﺍﺳ‪＋‬ﻡ ﺟﺎﻧﺘﺔ ﻫﯽ ﻫ‪) Ｓ‬ګﻌﻨﯽ ﺍﺱ ﭘﺮ ﺣﺪ ﺍﺭﺗﺪﺍﺩ‬ ‫ﻗﺎﺋﻢ ﮐﯽ ﺟﺎﺋﺔ ﮔﯽ“۔‬ ‫ﺍﺣﻤﺪ ﺍﻭﺭ ﻣﺤﻤﻮﺩ ﺷﺎﮐﺮ‪‬ﮐﺎﮐ‪＋‬ﻡ ﺧﺘﻢ ﻫﻮﺍﺍﷲ ﺍﻥ ﺩﻭﻧﻮﺃ ﮐﻮ ﺟﺰﺍﺋﺔ ﺧ‪，‬ﺮ ﺩﺓ ۔ﺟﺎ‪Ｈ‬‬ ‫ﭘﺮ ﻻﺯﻡ ‪ Ｂ‬ﮐﻪ ﻭﻩ ﺍﻥ ﮐﺔ ﻣﺘﻌﻠﻖ ﻣﻌﻠﻮﻣﺎﺕ ﮐﺮﺓ ګﻪ ﻋﻠﻢ ﺣﺪګﺚ ‪،‬ﻟﻐﺖ ﻭﺗﻔﺴ‪，‬ﺮ ﮐﺔ‬ ‫ﺩﺭﺧﺸﻨﺪﻩ ﺳﺘﺎﺭﺓ ﻫ‪ Ｓ‬ﺩﻭﺭﺣﺎﺿﺮ ﻣ‪ Ｓ‬ﮐﻮﺋﯽ ﺍﻥ ﮐﺎ ‪ Ａ‬ﭘﻠﻪ ﻧﻬ‪ Ｓ‬ﻋ‪＋‬ﻣﻪ ﻗﺮﺿﺎﻭﯼ ‪Ｌ‬ﯽ‬ ‫ﻧﻬ‪ Ｓ‬۔‬ ‫ﻏﻮﺭ ﮐﺮګﺄ ګﻪ ﺍﻥ ﺍ‪ Ｈ‬ﻋﻠﻢ ﺳﺔ ﺗﻮﺑﻪ ﮐﺮﻭﺍ_ ﮐﯽ ﺑﺎﺕ ﮐﺮﺭ‪ Ｂ‬ﻫ‪ Ｓ‬ﺟﻮ ﺍﻥ ﺁﺛﺎﺭ ﮐﻮ ﺣﺎﮐﻢ‬ ‫ﮐﯽ ﺣﻤﺎګﺖ ﻣ‪ Ｓ‬ﻟﺔ )ﺟ‪，‬ﺴﺔ ﺑﻌﺾ ﺍﺳ‪＋‬ﻣﯽ ﺟﻤﺎﻋﺘ‪ Ｓ‬ﺩګﮑ‪％‬ﺌﺔ ﮐﺘﺎﺏ”ﺩﻋﺎۃ ﻻﻗﻀﺎۃ‬ ‫“ﺍﻭﺭ ﺳﻠﻔ‪，‬ﺖ ﮐﺔ ﻭﻩ ﺩﻋﻮګﺪﺍﺭ ﺟﻮ ﺳ‪，‬ﺪ ﻗﻄﺐ‪‬ﻭﻏ‪，‬ﺮﻩ ﮐﯽ ﺗﮑﻔ‪，‬ﺮ ﮐﻮ ﺍﻥ ﮐﯽ ﺫﺍﺗﯽ‬ ‫ﺭﺍﺋﺔ ﻗﺮﺍﺭ ﺩګﺘﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺍﻥ ﺁﺛﺎﺭ ﺳﺔ ﺍﺳﯽ ﻃﺮﺡ ﺣﺠﺖ ﭘﮑﺆﺗﺔ ﻫ‪ Ｓ‬ﺟﺲ ﮐﯽ ﺷ‪，‬ﺦ‬ ‫ﻣﺤﻤﻮﺩ ﺷﺎﮐﺮ ‪ _‬ﺗﺮﺩګﺪ ﮐﯽ ‪(Ｂ‬ﺣﺎﮐﻢ ﺳﺔ ﺗﻮﺑﻪ ﮐﺮﻭﺍ_ ﮐﯽ ﺑﺎﺕ ﻧﻬ‪ Ｓ‬ﮐﺮﺭ‪Ｂ‬‬ ‫ﮐ‪，‬ﻮﻧﮑﻪ ﺍﺱ ﺳﺔ ﺗﻮﺑﻪ ﮐﺮﻭﺍ_ ﮐﯽ ﮔﻨﺠﺎﺋﺶ ﻧﻬ‪ Ｂ Ｓ‬ﮐ‪，‬ﻮﻧﮑﻪ ‪ Ｃ‬ﻋﻘﻠﻤﻨﺪ ﺍﺱ ﮐﺎ ﺣﮑﻢ‬ ‫ﺟﺎﻧﺘﺎ ‪ Ｂ‬۔‬ ‫‬

‫ﺍﺑﻦ ﻋﺒﺎﺱ‪ ‬ﮐﯽ ګﻪ ﺗﻔﺴ‪，‬ﺮ ﺍﺟﺘﻬﺎﺩ ‪ Ｂ‬ﺣﮑﻤﺎً ﻣﺮﻓﻮﻉ ﮐﺔ ﻗﺒ‪，‬ﻞ ﺳﺔ ﻧﻬ‪Ｓ‬‬

‫ﺍﺑﻦ ﻋﺒﺎﺱ‪ ‬ﮐﯽ ﺗﻔﺴ‪，‬ﺮ ﻧﻬ‪ Ｓ‬ﮐﻪ ﺍﺳﺔ ﻣﺮﻓﻮﻉ ﻣﺎﻧﺎ ﺟﺎﺋﺔ ﺑﻠﮑﻪ ﻣﺤﺾ ﺍﺟﺘﻬﺎﺩ ‪ Ｂ‬ﺟﺲ‬ ‫ﺳﺔ ﺩګﮕﺮ ﻣﺨﺘﻠﻒ ﻗﺮﺍﺋﻦ ﮐﯽ ﺑﻨﺎءﭘﺮ ﺍﺧﺘ‪＋‬ﻑ ﮐ‪，‬ﺎ ﺟﺎﺳﮑﺘﺎ ‪ Ｂ‬ﺟﺒﮑﻪ ﺍﺑﻦ ﻋﺒﺎﺱ‪_‬‬ ‫ﻧﮑﺎﺡ ﻣﺘﻌﻪ ﮐﯽ ﺣﻠﺖ ﺳﺔ ﺭﺟﻮﻉ ﮐﺮﻟ‪，‬ﺎ ﺗ‪％‬ﺎ۔‬

‫ ﺻﺤﺎ‪ Ｋ‬ﮐﺎ ﻗﻮﻝ ﺍﻭﺭ ﺍﺩﻟﻪ ﺷﺮﻋ‪，‬ﻪ ﻣ‪Ｓ‬‬ ‫ﺍﺱ ﮐﺎ ﻣﻘﺎﻡ‬ ‫ﺟﺐ ‪ _ Ａ‬ګﻪ ﻣﺎﻥ ﻟ‪，‬ﺎ ﮐﻪ ګﻪ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ‬ﮐﯽ ﺭﺍﺋﺔ ‪ Ｂ‬ﺗﻮ ﻋﻠﻢ ﺍﻻﺻﻮﻝ ﮐﯽ ﺭﻭﺷﻨﯽ‬ ‫ﻣ‪ Ｓ‬ګﻪ ﺑﺎﺕ ﻣﻌﻠﻮﻡ ‪ Ｂ‬ﮐﻪ ﺻﺤﺎ‪ Ｋ‬ﮐﺎ ﻗﻮﻝ ﻗﺮﺁﻥ ﮐﺔ ﻋﻤﻮﻣﺎﺕ ﮐﯽ ﺗﺨﺼ‪，‬ﺺ ﻧﻬ‪ Ｓ‬ﮐﺮﺗﺎ‬ ‫ﺣﻨﻔ‪，‬ﻪ ﮐﺔ ﻧﺰﺩګﮏ ﻣﺨﺼﺼﺎﺕ ﻣﺘﺼﻞ ﻫﻮﺗﺔ ﻫ‪ Ｓ‬ﺍﺱ ﮐﺎ ﻫﻤﺎﺭﺓ ﺯګﺮ ﺑﺤﺚ ﻋﻨﻮﺍﻥ ﺳﺔ‬

‫‪83‬‬ ‫ﺗﻌﻠﻖ ﻧﻬ‪ Ｓ‬ﺟﻤﻬﻮﺭ ﮐﺔ ﻧﺰﺩګﮏ ﺗﺨﺼ‪，‬ﺺ ﻣﺘﺼﻞ ﺍﻭﺭ ﻣﻨﻔﺼﻞ ﺩﻭﻧﻮﺃ ﻃﺮﺡ ﮐﺎ ﻗﻮﻝ‬ ‫ﻧﻬ‪ Ｂ Ｓ‬۔)ﺍﻟﻔﺮﻭﻕ ﻟﻠﻘﺮﺍ‪ Ｑ‬ﻭﺍﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﺑﻮﺯ‪＄‬ﺮۃ(‬

‫ ﺍﺱ ﻗﻮﻝ ﮐﺔ ﻣﺘﻌﻠﻖ ﺍ‪ Ｈ‬ﻋﻠﻢ ﮐﺔ ﻏﻠﻂ ﺍﻗﻮﺍﻝ‬ ‫ګﻪ ﺑﺎﺕ ﻣﻌﺮﻭﺩﻑ ‪ Ｂ‬ﮐﻪ ﺍﻟﺒﺎ ﺍﻥ ﻟﻮﮔﻮﺃ ﻣ‪ Ｓ‬ﺑﺆﺓ ﻣﻤﺘﺎﺯ ﻫ‪ Ｓ‬ﺟﻮ ﮐﻬﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ﺍﷲ‬ ‫ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﺑﻐ‪，‬ﺮ ﺣﮑﻮﻣﺖ ﮐﺮ_ ﻭﺍﻻ ﮐﺎﻓﺮ ﻧﻬ‪ Ｓ‬ﺍﺱ ﮐﯽ ﻭﺟﻪ ﺍﻥ ﮐﺎ ګﻪ ﻧﻈﺮګﻪ‬ ‫‪ Ｂ‬ﺍګﻤﺎﻥ ﻗﻮﻝ ﺍﻭﺭ ﺍﻋﺘﻘﺎﺩ ﮐﺎ ﻧﺎﻡ ‪ Ｂ‬ﺍﻭﺭ ﺍﻋﻤﺎﻝ ﮐﻤﺎﻝ ﺍګﻤﺎﻥ ﺳﺔ ﻫ‪ Ｓ‬ﺟ‪，‬ﺴﺎ ﮐﻪ ﺍﺷﺎﻋﺮﻩ‬ ‫ﺍﻭﺭ ﻣﺎﺗﺮګﺪګﻪ ﮐﺎ ﻣﺸﻬﻮﺭ ﻣﺬﻫﺐ ‪Ｌ‬ﯽ ګﻬﯽ ‪ Ｂ‬۔ﺍﻟﺒﺎ ﺍﺱ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﺍﺑﻦ ﺣﺠﺮ ﺳﺔ‬ ‫ﻣﺘﺎﺛﺮ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺍﺑﻦ ﺣﺠﺮ‪‬ﻋﻘ‪，‬ﺪﺓ ﻣ‪ Ｓ‬ﺍﺷﻌﺮﯼ ﺗ‪％‬ﺔ ﺍﻭﺭ ﺍﺱ ﻣﺴﺌﻠﺔ ﻣ‪ Ｓ‬ﺑﻬﺖ ﺳﺔ‬ ‫ﻋﻠﻤﺎءﺍ‪ Ｈ‬ﺍﻟﺴﻨﻪ ﮐﺔ ﺧ‪＋‬ﻑ ﺗ‪％‬ﺔ ﺍګﺴﺔ ﻫﯽ ﺍﻥ ﮐﺎګﻪ ﻧﻈﺮګﻪ ‪Ｌ‬ﯽ ﺑﻨ‪，‬ﺎﺩ ﺑﻨﺎ ﮐﻪ ﮐﻔﺮ ﺻﺮﻑ‬ ‫ﺟﺤﻮﺩ ﺳﺔ ﻫﻮﺗﺎ ‪ Ｂ‬ﻧﻪ ﮐﻪ ﺟﻮﺍﺭﺡ ﺳﺔ ګﻪ ﻣﺤﺾ ﻋﻘ‪，‬ﺪﺓ ﮐﯽ ﺧﺮﺍ‪ Ｂ Ｋ‬۔ﭘﺎﮎ ‪ Ｂ‬ﻭﻩ‬ ‫ﺫﺍﺕ ﺟﻮ ﻏﻠﻄﯽ ﻧﻬ‪ Ｓ‬ﮐﺮﺗﯽ ﺍﻭﺭ ﻋ‪，‬ﺐ ﺗﻮ ﺍﻥ ﻟﻮﮔﻮﺃ ﭘﺮ ‪ Ｂ‬ﺟﻮ ﺍﻟﺒﺎ ﮐﯽ ﺍﺱ ﻃﺮﺡ‬ ‫ﭘ‪，‬ﺮﻭﯼ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺟ‪，‬ﺴﺔ ﻣﻌﺒﻮﺩ ﮐﯽ ﮐﯽ ﺟﺎﺗﯽ ‪ Ｂ‬ﺍﺱ ﮐﺔ ﺑﺎﻭﺟﻮﺩ ‪Ｌ‬ﯽ ﺗﻘﻠ‪，‬ﺪ ﮐﺎ ﺍﻧﮑﺎﺭ‬ ‫ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺳﻠﻔ‪，‬ﺖ ﮐﺎ ﺩﻋﻮﯼ ﺩﺭﺣﻘ‪，‬ﻘﺖ ګﻪ ﺳﻠﻔ‪，‬ﺖ ﺍﻭﺭ ﺣﺪګﺚ ﺳﺔ ﮐﻮﺳﻮﺃ ﺩﻭﺭ‬ ‫ﻫ‪ Ｓ‬ﺍﮔﺮﭼﻪ ﺳﻨﺪ ﮐﺔ ﻋﻠﻮﺍﻭﺭ ﻧﺰﻭﻝ ﮐﺔ ﻣﺘﻌﻠﻖ ﮐ‪％‬ﻞ ﮐﺮ ﺑﺎﺕ ﮐﺮﺳﮑﺘﺔ ﻫ‪) Ｓ‬ﺍﻟﺒﺎ ﮐﺔ‬ ‫ﻋﻘ‪，‬ﺪﺓ ﮐﺔ ﻣﺘﻌﻠﻖ ﻣ‪＋‬ﺣﻈﻪ ﻫﻮ ”ﺣﻘ‪，‬ﻘ＆ ﺍﻻګﻤﺎﻥ ﻋﻨﺪﺍﻟﺸ‪，‬ﺦ ﺍﻻﻟﺒﺎ “ﺍﺯ ﻣﺤﻤﺪ‬ ‫ﺍﺑﻮﺭﺣ‪，‬ﻢ(ﺍﻭﺭ ﺍﻥ ﮐﺔ ﻋ‪＋‬ﻭﻩ ﺩګﮕﺮ ﺍﺳ‪＋‬ﻣﯽ ﺟﻤﺎﻋﺘﻮﺃ ﮐﺔ ﺳﺮﮐﺮﺩﻩ ﻟﻮﮒ ﺟ‪，‬ﺴﺔ ﺍﺧﻮﺍ‬ ‫ګﻪ ﺍﺱ ﻻﺋﻖ ﻧﻬ‪ Ｓ‬ﮐﻪ ﺍﻥ ﮐﺔ ﺭﺩّ ﻣ‪ Ｓ‬ﻣﻌﺮﻭﻑ ﻫﻮﺍ ﺟﺎﺋﺔ ﺍﻥ ﮐﯽ ﻋﻠﻤﯽ ﮐﻢ ﻣﺎﺋ‪，‬ﮕﯽ ﺍﻭﺭ‬ ‫ﻋﻠﻢ ﺷﺮﻋﯽ ﮐﺔ ﻣ‪，‬ﺪﺍﻥ ﻣ‪ Ｓ‬ﺍﻥ ﮐﯽ ﺣﻘ‪，‬ﻘﺖ ﻧﻪ ﻫﻮ_ ﮐﯽ ﺑﻨﺎءﭘﺮ۔‬

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‫ ﺍﻥ ﻋﻠﻤﺎءﺍﻭﺭ ﻣﺤﺪﺛ‪，‬ﻦ ﮐﺔ ﺍﻗﻮﺍﻝ ﺟﻮ ﻣﺬﻫﺐ‬ ‫ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﮐﺔ ﺣﺎﻣﯽ ﻫ‪Ｓ‬‬ ‫ګﻪ ﺑﺔ ﺷﻤﺎﺭ ﻫ‪ Ｓ‬ﺟ‪，‬ﺴﺔ ﺩﻭﺭﺣﺎﺿﺮ ﻣ‪: Ｓ‬ﺷ‪，‬ﺦ ﻣﺤﻤﺪ ﺍﺑﺮﺍﻫ‪，‬ﻢ ‪،‬ﻓﺎﺿﻞ ﻣﺤﺪﺙ ﺍﺣﻤﺪ‬ ‫ﺷﺎﮐﺮ ﺍﻭﺭ ﺍﻥ ﮐﺔ ‪Ｌ‬ﺎﺋﯽ ﻣﺤﻤﻮﺩ ﺷﺎﮐﺮ ‪،‬ﺷ‪，‬ﺦ ﻋﺒﺪﺍﻟﺮﺣﻤﻦ ﺑﻦ ﻋﺒﺪﺍﻟﺨﺎﻟﻖ ‪،‬ﺍﻣﺎﻡ‬ ‫ﺩﻭﺳﺮﯼ‪،‬ﺍﻣﺎﻡ ﻣﻮﺩﻭﺩﯼ ‪،‬ﺍﻣﺎﻡ ﻋﺒﺪﺍﻟﻌﺰګﺰ ﺑﻦ ﺑﺎﺯ‪،‬ﻋ‪＋‬ﻭﻩ ﺍﺯګﺄ ﻋﻠﻤﺎءﻣﺘﻘﺪﻣ‪，‬ﻦ ﺟ‪，‬ﺴﺔ ﺍﺑﻦ‬ ‫ﺗ‪，‬ﻤ‪，‬ﻪ ‪،‬ﺍﺑﻦ ﮐﺜ‪，‬ﺮﻭﻏ‪，‬ﺮﻩ ۔‬

‫ﺷ‪，‬ﺦ ﺍﻻﺳ‪＋‬ﻡ ﺍﺑﻦ ﺗ‪，‬ﻤ‪，‬ﻪ‪‬‬ ‫ﺍﺑﻦ ﺗ‪，‬ﻤ‪，‬ﻪ‪‬ﻓﺮﻣﺎﺗﺔ ﻫ‪: Ｓ‬ﺣﺎﮐﻢ ﺍﮔﺮ ﺩګﻨﺪﺍﺭ ﻫﻮﻟ‪，‬ﮑﻦ ﻋﻠﻢ ﮐﺔ ﺑﻐ‪，‬ﺮ ﺣﮑﻢ ﮐﺮﺓ‬ ‫ﺗﻮﺟﻬﻨﻤﯽ ‪ Ｂ‬ﺍﻭﺭ ﺍﮔﺮ ﻋﺎ‪ Ｐ‬ﻫﻮ ﻟ‪，‬ﮑﻦ ﺍﺱ ﮐﺔ ﺧ‪＋‬ﻑ ﻓ‪，‬ﺼﻠﻪ ﺩﺓ ﺟﺴﺔ ﻭﻩ ﺍﭘﻨﺔ ﻋﻠﻢ ﮐﺔ‬ ‫ﻣﻄﺎﺑﻖ ﺣﻖ ﺟﺎﻧﺘﺎ ‪ Ｂ‬ګﻪ ‪Ｌ‬ﯽ ﺟﻬﻨﻤﯽ ‪ Ｂ‬ﺍﻭﺭ ﺍﮔﺮ ﺍﻧﺼﺎﻑ ﺍﻭﺭ ﻋﻠﻢ ﺩﻭﻧﻮﺃ ﮐﺔ ﺑﻐ‪，‬ﺮ ﻫﯽ‬ ‫ﻓ‪，‬ﺼﻠﻪ ﮐﺮﺩﺓ ﺗﻮ ګﻪ ﺑﺎﻻﻭﻟﯽٰ ﺟﻬﻨﻤﯽ ‪ Ｂ‬ګﻪ ﺍﺱ ﻭﻗﺖ ‪ Ｂ‬ﺟﺐ ﮐﺴﯽ ﺷﺨﺺ ﮐﺔ ﻣﻘﺪﻣﺔ‬ ‫ﮐﺎ ﻓ‪，‬ﺼﻠﻪ ﮐﺮﺓ ﺍﻭﺭ ﺟﺐ ﻣﺴﻠﻤﺎﻧﻮﺃ ﮐﺔ ﺩګﻦ ﻣ‪ Ｓ‬ﻋﺎﻡ ﺣﮑﻢ ﮐﺮﺓ ﺍﻭﺭ ﺣﻖ ﮐﻮ ﺑﺎﻃﻞ‬ ‫‪،‬ﺑﺎﻃﻞ ﮐﻮ ﺣﻖ ‪،‬ﺳﻨﺖ ﮐﻮ ﺑﺪﻋﺖ ‪،‬ﺑﺪﻋﺖ ﮐﻮ ﺳﻨﺖ ‪،‬ﻣﻌﺮﻭﻑ ﮐﻮ ﻣﻨﮑﺮ ‪،‬ﻣﻨﮑﺮ ﮐﻮ‬ ‫ﻣﻌﺮﻭﻑ ﺑﻨﺎﺩﺓ ﺍﻭﺭ ﺟﻦ ﺳﺔ ﺍﷲ ﺍﻭﺭ ﺍﺱ ﮐﺔ ﺭﺳﻮﻝ _ ﻣﻨﻊ ﮐ‪，‬ﺎ ﺍﻥ ﮐﺎ ﺣﮑﻢ ﺩﺓ ﺍﻭﺭ‬ ‫ﺟﻦ ﮐﺎ ﺣﮑﻢ ﺍﻟٰﻪ ﺍﻟﻤﺮﺳﻠ‪，‬ﻦ ‪،‬ﻣﺎﻟﮏ ګﻮﻡ ﺍﻟﺪګﻦ ﺍﻭﺭ ﺩﻧ‪，‬ﺎ ﻭﺁﺧﺮﺕ ﻣ‪ Ｓ‬ﺣﻤﺪ ﮐﺔ ﺳﺰﺍﻭﺍﺭ‬ ‫ﻫﯽ ﮐﺮﺓ ﮔﺎ ‪:‬‬ ‫”ﻭَﻟَﻪُ ﺍﻟﺤُﮑﻢُ ﻭَﺍِﻟَ‪，‬ﻪِ ﺗُﺮﺟَﻌُﻮﻥَ‬ ‫ګﻌﻨﯽ ﺣﮑﻢ ﺍﺳﯽ ﮐﺎ ‪ Ｂ‬ﺍﻭﺭ ﺍﺳﯽ ﮎ ﻃﺮﻑ ﺗﻢ ﻟﻮ！ﺎﺋﺔ ﺟﺎٶﮔﺔ ۔‬ ‫ﻧ‪，‬ﺰ۔‬

‫‪85‬‬ ‫”‪ÇƒÏe$!$# ’n?tã …çνtÎγôàã‹Ï9 Èd,ysø9$# ÈÏŠuρ 3“y‰ßγø9$$Î/ …ã&s!θß™u‘ Ÿ≅y™ö‘r& ü”Ï%©!$# uθèδ‬‬ ‫‪“ ∩⊂⊂∪ šχθä.Ύô³ßϑø9$# oν̍Ÿ2 öθs9uρ Ï&Íj#à2‬‬ ‫ﻭﻩ ﺫﺍﺕ ‪ Ｂ‬ﺟﺲ _ ﺍﭘﻨﺎ ﺭﺳﻮﻝ ‪Ｆ‬ﺍګﺖ ﺍﻭﺭ ﺩګﻦ ﺣﻖ ﮐﺔ ﺳﺎﺗ‪，Ｌ ＃‬ﺠﺎ ﺗﺎﮐﻪ ﻭﻩ ﺍﺳﺔ‬ ‫ﺳﺎﺭﺓ ﺩګﻦ ﭘﺮ ﻏﺎﻟﺐ ﮐﺮﺩﺓ ﺍﻭﺭ ﺍﷲ ﮐﺎ‪ Ｑ‬ﮔﻮﺍﻩ ‪Ｂ‬۔‬ ‫ﺣﺎﻓﻆ ﺍﺑﻦ ﮐﺜ‪，‬ﺮ‪‬‬ ‫ﺍﺑﻦ ﮐﺜ‪，‬ﺮ ﺍﷲ ﺗﻌﺎﻟﯽٰ ﮐﺔ ﺍﺱ ﻓﺮﻣﺎﻥ‪:‬‬ ‫&‪4 tβθäóö7tƒ Ïπ¨ŠÎ=Îγ≈yfø9$# zΝõ3ßssùr‬‬ ‫ګﻌﻨﯽ ‪:‬ﮐ‪，‬ﺎ ﻭﻩ ﺟﺎ‪，Ｉ‬ﺖ ﮐﺎ ﺣﮑﻢ ﺇ‪＄‬ﻮﻧﺈﺗﺔ ﻫ‪ Ｓ‬۔‬ ‫ﮐﯽ ﺗﻔﺴ‪，‬ﺮ ﻣ‪ Ｓ‬ﻓﺮﻣﺎﺗﺔ ﻫ‪”:Ｓ‬ﺍﷲ ﺗﻌﺎﻟﯽٰ ﺍﺱ ﺷﺨﺺ ﭘﺮ ﺭﺩّ ﮐﺮﺗﺔ ﻫﻮﺋﺔ ﮐﻪ ﺟﻮ ﺍﺱ ﮐﺔ‬ ‫ﻣﺤﮑﻢ ﺍﻭﺭ‪ Ｃ‬ﺧ‪，‬ﺮ ﭘﺮ ﻣﺸﺘﻤﻞ ﺍﻭﺭ ‪ Ｃ‬ﺷﺮ ﺳﺔ ﺭﻭﮐﻨﺔ ﻭﺍﻟﺔ ﺣﮑﻢ ﺳﺔ ﻧﮑﻞ ﮐﺮ ﺍﻥ‬ ‫ﺁﺭﺍءﺍﻭﺭ ﺧﻮﺍﻫﺸﺎﺕ ﺍﻭﺭﺍ ﺻﻄ‪＋‬ﺣﺎﺕ ﮐﺔ ﭘ‪，‬ﭽ‪％‬ﺔ ﭘﺆﺟﺎﺋﺔ ﺟﻨﻬ‪ Ｓ‬ﻟﻮﮔﻮﺃ _ ﺍﷲ ﮐﯽ‬ ‫ﺷﺮګﻌﺖ ﮐﯽ ﺩﻟ‪，‬ﻞ ﮐﺔ ﺑﻐ‪，‬ﺮ ﺑﻨﺎګﺎ ﻫﻮګﺎ ﺟ‪，‬ﺴﺔ ﺗﺎﺗﺎﺭ ﺍﭘﻨﺔ ﺑﺎﺩﺷﺎﻩ ﭼﻨﮕ‪，‬ﺰ ﺧﺎﻥ ﮐﺔ ﻭﺿﻊ‬ ‫ﮐﺮﺩﻩ ﻗﺎﻧﻮﻥ ګﺎﺳﻖ ﮐﺔ ﻣﻄﺎﺑﻖ ﺍﭘﻨﯽ ﻣﻠﮑﯽ ﺳ‪，‬ﺎﺳ‪，‬ﺎﺕ ﮐﺎ ﻓ‪，‬ﺼﻠﻪ ﮐﺮﺗﺔ ﺗ‪％‬ﺔ ګﻪ ﮐﺘﺎﺏ‬ ‫ﺍﺣﮑﺎﻡ ﮐﺎ ﻣﺠﻤﻮﻋﻪ ‪ Ｂ‬ﺟﻨﻬ‪ Ｓ‬ﺍﺱ _ ﻣﺨﺘﻠﻒ ﺍﺩګﺎﻥ ﺳﺔ ﺍﺧﺬ ﮐ‪，‬ﺎ ﺟ‪，‬ﺴﺔ‬ ‫ګﻬﻮﺩګﺖ‪،‬ﻧﺼﺮﺍﻧ‪，‬ﺖ‪،‬ﺩګﻦ ﺍﺳ‪＋‬ﻡ ﻭﻏ‪，‬ﺮﻩ ﺍﺱ ﮐﺔ ﺍﮐﺜﺮ ﺍﺣﮑﺎﻡ ﺍﺱ ﮐﯽ ﺍﭘﻨﯽ ﺭﺍﺋﺔ ﺍﻭﺭ‬ ‫ﺧﻮﺍﻫﺶ ﮐﺔ ﻣﻄﺎﺑﻖ ﻫ‪ Ｓ‬ﺗﻮ ﺍﺱ ﮐﯽ ﻗﻮﻡ ﮐﺔ ﻟﺌﺔ ګﻪ ﺍګﮏ ﻗﺎﺑﻞ ﺍﺗﺒﺎﻉ ﺷﺮګﻌﺖ ﻗﺮﺍﺭ‬ ‫ﭘﺎﺋﯽ ﺟﺴﺔ ﻭﻩ ﺍﷲ ﮐﯽ ﮐﺘﺎﺏ ﺍﻭﺭ ﺍﺱ ﮐﺔ ﺭﺳﻮﻝ‪‬ﭘﺮ ﻣﻘﺪﻡ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺗﻮﺟﻮ ‪Ｌ‬ﯽ‬ ‫ﺍګﺴﺎ ﮐﺮﺓ ﻭﻩ ﮐﺎﻓﺮ ‪ Ｂ‬ﺍﺱ ﮐﺔ ﺧ‪＋‬ﻑ ﻗﺘﺎﻝ ﻓﺮﺽ ‪ Ｂ‬ﺣﺘﯽ ﮐﻪ ‪ Ｃ‬ﭼ‪％‬ﻮ！ﯽ ﺑﺎﺕ ﻣ‪ Ｓ‬ﺍﷲ‬ ‫ﺍﻭﺭ ﺍﺱ ﮐﺔ ﺭﺳﻮﻝ ﮐﺔ ﺣﮑﻢ ﮐﯽ ﻃﺮﻑ ﭘﻠ¦ ﺁﺋﺔ ﺍﻭﺭ ﺍﺱ ﮐﺔ ﺳﻮﺍ ﮐﺴﯽ ﮐﺎ ﺣﮑﻢ ﻧﻪ‬ ‫ﻣﺎ_“ﺍګﺴﺔ ﻫﯽ ﺍﺑﻦ ﮐﺜ‪，‬ﺮ _ ﺍﭘﻨﯽ ﺗﺎﺭګﺦ ﮐﯽ ﮐﺘﺎﺏ ﻣ‪ Ｓ‬ګﺎﺳﻖ ﺍﻭﺭ ﺍﺱ ﺟ‪，‬ﺴﺔ ﺩګﮕﺮ‬ ‫ﻗﻮﺍﻧ‪，‬ﻦ ﮐﻮ ﺣﺎﮐﻢ ﺑﻨﺎ_ ﮐﺔ ﻣﺘﻌﻠﻖ ﺍﺳﯽ ﻃﺮﺡ ﮐﯽ ﮔﻔﺘﮕﻮ ﮐﯽ ‪ Ｂ‬ﻓﺮﻣﺎﺗﺔ ﻫ‪: Ｓ‬ﺟﻮ ﺍﷲ‬ ‫ﮐﯽ ﺍﭘﻨﺔ ﻧﺒﯽ ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪﺍﷲ ﺧﺎﺗﻢ ﺍﻻﻧﺒ‪，‬ﺎءﭘﺮ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﻣﺤﮑﻢ ﺷﺮګﻌﺖ ﮐﻮ ﭼ‪％‬ﻮﺅ‬

‫‪86‬‬ ‫ﮐﺮ ﺩګﮕﺮ ﻣﻨﺴﻮﺥ ﺷﺮﺍﺋﻊ ﮐﻮ ﺣﺎﮐﻢ ﺑﻨﺎﻟﺔ ﻭﻩ ﮐﺎﻓﺮ ‪ Ｂ‬ﺗﻮ ﺟﻮ ګﺎﺳﻖ ﮐﻮ ﺣﺎﮐﻢ ﺑﻨﺎﮐﺮ‬ ‫ﺍﺳﺔ ﺍﺱ ﭘﺮ ﻣﻘﺪﻡ ﮐﺮﺩﺓ ﻭﻩ ﮐ‪，‬ﺎ ﻫﻮﺍ؟ﺟﻮ ﺍګﺴﺎ ﮐﺮﺓ ﮔﺎ ﻣﺴﻠﻤﺎﻥ ﺍﺱ ﮐﺔ ﮐﻔﺮ ﭘﺮ ﻣﺘﻔﻖ‬ ‫ﻫ‪Ｓ‬۔‬

‫ﻋ‪＋‬ﻣﻪ ﺍﻣﺎﻡ ﻣﺤﺪﺙ ﺍﺣﻤﺪ ﺷﺎﮐﺮ‪‬‬ ‫ﺷ‪，‬ﺦ ﺍﺣﻤﺪ ﺷﺎﮐﺮ ”ﻋﻤﺪۃ ﺍﻟﺘﻔﺴ‪，‬ﺮ“ﮐﯽ ﺗﻌﻠ‪，‬ﻖ ﻣ‪ Ｓ‬ﻓﺮﻣﺎﺗﺔ ﻫ‪ Ｓ‬ﻣ‪ Ｓ‬ﮐﻬﺘﺎ ﻫﻮﺃ‪:‬ﺍﺱ ﮐﺔ‬ ‫ﺑﺎﻭﺟﻮﺩ ‪Ｌ‬ﯽ ﮐ‪，‬ﺎﺍﷲ ﮐﯽ ﺷﺮګﻌﺖ ﻣ‪ Ｓ‬ګﻪ ﺟﺎﺋﺰ ‪ Ｂ‬ﮐﻪ ﻣﺴﻠﻤﺎﻥ ﺍﭘﻨﺔ ﺷﻬﺮﻭﺃ ﻣ‪ Ｓ‬ﺑﺖ‬ ‫ﭘﺮﺳﺖ ﻣﻠﺤﺪ ګﻮﺭﭖ ﮐﺔ ﻗﻮﺍﻧ‪，‬ﻦ ﮐﺔ ﻣﻄﺎﺑﻖ ﻓ‪，‬ﺼﻠﺔ ﮐﺮګﺄ ؟ﺑﻠﮑﻪ ﺍګﺴﺔ ﻗﺎﻧﻮﻥ ﮐﺔ‬ ‫ﻣﻄﺎﺑﻖ ﺟﻮ ﺑﺎﻃﻞ ﺧﻮﺍﻫﺸﺎﺕ ﺍﻭﺭ ﺁﺭﺍءﭘﺮ ﻣﺒﻨﯽ ﻫﻮﻭﻩ ﺟﺲ ﻃﺮﺡ ﭼﺎﻫ‪ Ｓ‬ﺗﻐ‪，‬ﺮ ﻭﺗﺒﺪﻝ‬ ‫ﮐﺮﺩګﺄ ﺟﺲ ﮐﺎ ﺑﺎ ګﻪ ﻧﻬ‪ Ｓ‬ﺳﻮﭼﺘﺎﮐﻪ ګﻪ ﺩګﻦ ﺍﺳ‪＋‬ﻡ ﮐﺔ ﻣﻄﺎﺑﻖ ﻫ‪ Ｓ‬ګﺎﻣﺨﺎﻟﻒ‬ ‫؟ﻣﺴﻠﻤﺎﻧﻮﺃ ﮐﺔ ﺳﺎﺗ‪ ＃‬ګﻪ ﺻﻮﺭﺕ ﭘﻮﺭﯼ ﺗﺎﺭګﺦ ﺍﺳ‪＋‬ﻣﯽ ﻣﯽ ﺻﺮﻑ ﻋﻬﺪ ﺗﺎﺗﺎﺭ ﻣ‪Ｓ‬‬ ‫ﭘ‪，‬ﺶ ﺁﺋﯽ ګﻪ ﻇﻠﻢ ﺍﻭﺭ ﺍﻧﺪ‪，＄‬ﺮﺓ ﮐﺔ ﺍﺩﻭﺍﺭ ﻣ‪ Ｓ‬ﺳﺐ ﺳﺔ ﺑﺮﺍ ﺩﻭﺭ ﺗ‪％‬ﺎ ﺍﺱ ﮐﺔ ﺑﺎﻭﺟﻮﺩ‬ ‫‪Ｌ‬ﯽ ﻭﻩ ﺍﺱ ﮐﺔ ﺁﮔﺔ ﻧﻬ‪ Ｓ‬ﺟ‪％‬ﮑﺔ ﺍﻭﺭ ﺍﺳ‪＋‬ﻡ ﺗﺎﺗﺎﺭ ﭘﺮ ﻏﺎﻟﺐ ﺭ＠ ﭘ‪％‬ﺮﺍﻧﻬ‪ Ｓ‬ﺍﷲ ﮐﺔ ﺩګﻦ‬ ‫ﻣ‪，‬ﺃﺪﺍﺧﻞ ﮐﺮﺩګﺎ ﺍﻭﺭ ﻣﺴﻠﻤﺎﻥ ﮐﺔ ﺩګﻦ ﻭﺷﺮګﻌﺖ ﭘﺮ ﺍﺳﺘﻘﺎﻣﺖ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﺍﻧﻬﻮﺃ _‬ ‫ﺟﻮ ﮐﭽ‪ ＃‬ﮐ‪，‬ﺎ ﺍﺱ ﮐﺎ ﺍﺛﺮ ﺯﺍﺋﻞ ﻫﻮﮔ‪，‬ﺎ ﺍﺱ ﻭﻗﺖ ﺍﺱ ﺑﺮﺓ ﺍﻭﺭ ﻇﺎ‪ Ｐ‬ﺣﮑﻢ ﮐﺎ ﻣﺼﺪﺭ‬ ‫ﺣﮑﺎﻡ ﮐﺎ ﺍګﮏ ﻣﺨﺼﻮﺹ ﮔﺮﻭﻩ ﺗ‪％‬ﺎ ﻣﺤﮑﻮﻡ ﺍﻣﺖ ﺍﺳ‪＋‬ﻣ‪，‬ﻪ ﮐﺔ ﺍﻓﺮﺍﺩ ﻣ‪ Ｓ‬ﺳﺔ ﮐﻮﺋﯽ‬ ‫‪Ｌ‬ﯽ ﺷﺎﻣﻞ ﻧﻪ ﺗ‪％‬ﺎ ﺍﻭﺭ ﻧﻪ ﻫﯽ ﺍﻧﻬﻮﺃ _ ﺳ‪，‬ﮑ‪％‬ﺎ ﻧﻪ ﺍﭘﻨﯽ ﺍﻭﻻﺩ ﮐﻮ ﺳﮑ‪％‬ﺎګﺎ ﻟﻬٰﺬﺍ ﺑﻬﺖ‬ ‫ﺟﻠﺪ ﺍﺱ ﮐﺎﺍﺛﺮ ﺯﺍﺋﻞ ﻫﻮﮔ‪，‬ﺎ۔‬ ‫ﮐ‪，‬ﺎ ﺗﻢ ﺩګﮑ‪％‬ﺘﺔ ﻧﻬ‪ Ｓ‬ﮐﻪ ﺣﺎﻓﻆ ﺍﺑﻦ ﮐﺜ‪，‬ﺮ‪ _‬ﺁ！‪％‬ﻮګﺄ ﺻﺪﯼ ﻫﺠﺮﯼ ﮐﺔ ﺍﺱ ﻗﺎﻧﻮﻥ‬ ‫ﺟﺴﺔ ﺩﺷﻤﻦ ﺍﺳ‪＋‬ﻡ ﭼﻨﮕ‪，‬ﺰ ﺧﺎﻥ _ ﻭﺿﻊ ﮐ‪，‬ﺎ ﺍﺱ ﮐﯽ ﺟﻮ ﺻﻮﺭ ﺕ ﺍﻧﻬﻮﺃ _ ﺑ‪，‬ﺎﻥ ﮐﯽ‬ ‫‪ Ｂ‬ﻭﻫﯽ ﺻﻮﺭﺕ ﺁﺝ ﮐﺔ ﺩﻭﺭ ﭼﻮﺩﻫﻮګﺄ ﺻﺪﯼ ﻫﺠﺮﯼ ﮐﺔ ﻣﺴﻠﻤﺎﻧﻮﺃ ﮐﯽ ‪ Ｂ‬ﺻﺮﻑ‬ ‫ﺍګﮏ ﻓﺮﻕ ‪ Ｂ‬ﺟﺲ ﮐﯽ ﻃﺮﻑ ‪ Ａ‬ﺍﺷﺎﺭﻩ ﮐﺮﭼﮑﺔ ﻫ‪ Ｓ‬ﮐﻪ ګﻪ ﺻﻮﺭﺕ ﺍﺱ ﻭﻗﺖ ﺣﮑﺎﻡ ﮐﺔ‬ ‫ﺍګﮏ ﺧﺎﺹ ﻃﺒﻘﺔ ﻣ‪ Ｓ‬ﺗ‪％‬ﯽ ﺟﻮ ﻭﻗﺘﺎً ﻓﻮﻗﺘﺎً ﺍﻣﺖ ﺍﺳ‪＋‬ﻣ‪，‬ﻪ ﻣ‪ Ｓ‬ﺷﺎﻣﻞ ﻫﻮﮔ‪，‬ﺎ ﺍﻭﺭ ﺍﻥ‬ ‫ﺁﺛﺎﺭ ‪Ｌ‬ﯽ ﺯﺍﺋﻞ ﻫﻮﮔﺌﺔ۔ﺍﻥ ﮐﯽ ﺑﻨﺴﺒﺖ ﺁﺝ ﮐﺔ ﻣﺴﻠﻤﺎﻥ ﺍﻧﺘﻬﺎﺋﯽ ﺑﺮﺓ ﺣﺎﻝ ﺍﻭﺭ ﻇﻠﻢ ﺍﻭﺭ‬

‫‪87‬‬ ‫ﺍﻧﺪ‪，＄‬ﺮﺓ ﻣ‪ Ｓ‬ﻫ‪ Ｓ‬ﮐ‪，‬ﻮﻧﮑﻪ ﺁﺝ ﺍﮐﺜﺮ ﺍﺳ‪＋‬ﻣﯽ ﺍﻣﺘ‪ Ｓ‬ﺷﺮګﻌﺖ ﻣﺨﺎﻟﻒ ﺍﻭﺭ ګﺎﺳﻖ ﺳﺔ‬ ‫ﻣﻠﺘﺔ ﺟﻠﺘﺔ ﻗﻮﺍﻧ‪，‬ﻦ ﻣ‪ Ｓ‬ﺷﺎﻣﻞ ﻫﻮﭼﮑﯽ ﻫ‪ Ｓ‬ﺟﺲ ﮐﺎ ﺑﻨﺎ_ ﻭﺍﻻ ﭘﮑﺎ ﮐﺎﻓﺮ ﺗ‪％‬ﺎ۔ګﻪ‬ ‫ﻗﻮﺍﻧ‪，‬ﻦ ﺟﻨﻬ‪ Ｓ‬ﮐﭽ‪ ＃‬ﻧﺎﻡ ﻧﻬﺎﺩ ﻣﺴﻠﻤﺎﻥ ﺑﻨﺎﮐﺮ ﺍﺳ‪＋‬ﻡ ﮐﺔ ﺑ‪＂，‬ﻮﺃ ﮐﻮ ﺳﮑ‪％‬ﺎﮐﺮ ﺍﺱ ﭘﺮ ﺑﺎﭖ‬ ‫ﺍﻭﺭﺑ‪＂，‬ﺔ ﺩﻭﻧﻮﺃ ﻓﺨﺮ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﭘ‪％‬ﺮ ﺍﺱ ﮐﯽ ﺑﻨ‪，‬ﺎﺩ ﺍﻥ ﻟﻮﮔﻮﺃ ﮐﻮ ﻗﺮﺍﺭ ﺩګﺘﺔ ﻫ‪ Ｓ‬ﺟﻮ‬ ‫ﺁﺝ ﮐﺔ ګﺎﺳﻖ ﮐﻮ ﺗ‪％‬ﺎﻣﺔ ﻫﻮﺋﺔ ﻫ‪ Ｓ‬ﺍﻭ ﺭﺟﻮ ﺍﻥ ﮐﯽ ﻣﺨﺎﻟﻔﺖ ﮐﺮﺓ ﺍﺱ ﮐﻮ ﺣﻘ‪，‬ﺮ‬ ‫ﺳﻤﺠ‪％‬ﺘﺔ ﻫ‪ Ｓ‬ﺍﻭ ﺭﺟﻮ ﺍﻧﻬ‪ Ｓ‬ﺩګﻦ ﻭﺷﺮګﻌﺖ ﮐﯽ ﭘﺎﺑﻨﺪﯼ ﮐﯽ ﺩﻋﻮﺕ ﺩﺓ ﺍﻧﻬ‪Ｓ‬‬ ‫”ﺭﺟﻌﺖ ﭘﺴﻨﺪ“ﺍﻭﺭ ”ﺗﻨﮓ ﻧﻈﺮ“ﻭﻏ‪，‬ﺮﻩ ﺑﺮﺓ ﺍﻟﻘﺎﺑﺎﺕ ﺳﺔ ﭘﮑﺎﺭﺗﺔ ﻫ‪) Ｓ‬ﺑﻠﮑﻪ ګﻬﻮﺩ‬ ‫ﻭﻧﺼﺎﺭﯼ ﮐﯽ ﺍ‪ Ｈ‬ﺍﻟﺴﻨﻪ ﻣﺴﻠﻤﺎﻧﻮﺃ ﮐﺔ ﻟﺌﺔ ﺑﻨﺎﺋﯽ ﮔﺌﯽ ﺍﺻﻄ‪＋‬ﺣﺎﺕ ﮐﻮ ﺭﻭﺍﺝ ﺩګﺘﺔ‬ ‫ﻫ‪ Ｓ‬ﺟ‪，‬ﺴﺔ ﺩﻫﺸﺖ ﮔﺮﺩ ﺍﻧﺘﻬﺎء ﭘﺴﻨﺪ(ﺑﻠﮑﻪ ﺟﻮ ﺩﻭﭼﺎﺭ ﺍﺳ‪＋‬ﻣﯽ ﻗﻮﺍﻧ‪，‬ﻦ ﺑﺎ‪ Ｒ‬ﺑﭽﺔ ﻫ‪Ｓ‬‬ ‫ﺍﻧﻬ‪Ｌ Ｓ‬ﯽ ﺁﺝ ﮐﺔ ګﺎﺳﻖ ﮐﺔ ﻣﻄﺎﺑﻖ ﺑﻨﺎ_ ﮐﺔ ﻟﺌﺔ ﭘﻮﺭﯼ ﻃﺮﺡ ﺳﺮﮔﺮﻡ ﻫ‪ Ｓ‬ﮐﺒ‪％‬ﯽ‬ ‫ﺳﻬﻮﻟﺖ ﺍﻭﺭﻧﺮﻣﯽ ﮐﺎﻧﺎﻡ ﻟﺔ ﮐﺮ ﺍﻭﺭﮐﺒ‪％‬ﯽ ﻣﮑﺮﻭﻓﺮګﺐ ﺍﺧﺘ‪，‬ﺎﺭ ﮐﺮﮐﺔ ﺍﻭﺭ ګﻪ ﺻﺮﺍﺣﺖ‬ ‫ﮐﺮﭼﮑﺔ ﻫ‪ Ｓ‬ﮐﻪ ﻭﻩ ﺍﭘﻨﺔ ﻣﺨﺘﻠﻒ ﺍﺧﺘ‪，‬ﺎﺭﺍﺕ ﺍﺳﺘﻌﻤﺎﻝ ﮐﺮﮐﺔ ﺩګﻦ ﮐﻮ ﺭګﺎﺳﺖ ﺳﺔ ﺍﻟﮓ‬ ‫ﮐﺮﺩګﺄ ﮔﺔ ﺍﻭﺭ ﺍﺱ ﮐﺔ ﻟﺌﺔ ﻣﻨﺎﺳﺐ ﻭﻗﺖ ﮐﺔ ﻣﻨﺘﻈﺮ ﻫ‪ Ｓ‬۔ﺗﻮﮐ‪，‬ﺎ ﺍﺱ ﺻﻮﺭﺕ ﻣ‪Ｓ‬‬ ‫ﮐﺴﯽ ﻣﺴﻠﻤﺎﻥ ﮐﺔ ﻟﺌﺔ ﺟﺎﺋﺰ ‪ Ｂ‬ﮐﻪ ﺍﺱ ﻧﺌﺔ ﺩګﻦ ګﻌﻨﯽ ﻧﺌﺔ ﻗﺎﻧﻮﻥ ﮐﻮ ﻻﺯﻡ ﭘﮑﺆﺓ ګﺎ‬ ‫ﮐﻮﺋﯽ ﺑﺎﭖ ﺧﻮﺍﻩ ﻋﺎ‪ Ｐ‬ﻫﻮ ګﺎ ﺟﺎ‪ Ｈ‬ﺍﭘﻨﯽ ﺍﻭﻻﺩ ﮐﻮ ﺍﺱ ﮐﯽ ﺗﻌﻠ‪，‬ﻢ ﺍﻭﺭ ﺍﺳﺔ ﻻﺯﻡ ﭘﮑﺆ_‬ ‫ﺍﻭﺭ ﺍﺱ ﮐﺔ ﻣﻄﺎﺑﻖ ﻋﻘ‪，‬ﺪﻩ ﻭﻋﻤﻞ ﺑﻨﺎ_ ﮐﯽ ﻃﺮﻑ ﺭﺍﻏﺐ ﮐﺮﺓ؟ګﺎﮐﺴﯽ ﻣﺴﻠﻤﺎﻥ ﮐﺔ‬ ‫ﻟﺌﺔ ﺟﺎﺋﺰ ‪ Ｂ‬ﮐﻪ ﺍﺱ ﺁﺝ ﮐﺔ ګﺎﺳﻖ ﮐﺔ ﻣﺎﺗﺤﺖ ﻓ‪，‬ﺼﻠﻪ ﮐﺮﻭﺍﺋﺔ ﺍﺱ ﭘﺮ ﻋﻤﻞ ﮐﺮﺓ ﺍﻭﺭ‬ ‫ﻭﺍﺿﺢ ﺷﺮګﻌﺖ ﺳﺔ ﺍﻋﺮﺍﺽ ﮐﺮﺓ ﻣ‪ Ｓ‬ﻧﻬ‪ Ｓ‬ﺳﻤﺠ‪％‬ﺘﺎ ﮐﻪ ﻣﺴﻠﻤﺎﻥ ﺟﻮ ﺩګﻦ ﮐﻮ ﺟﺎﻧﺘﺎ‬ ‫ﻫﻮ ﺍﺱ ﭘﺮ ﺍﺟﻤﺎﻻً ﻭﺗﻔﺼ‪ً＋，‬ﺍګﻤﺎﻥ ﺭﮐ‪％‬ﺘﺎ ﻫﻮ ﺍﻭﺭ ګﻪ ﺍګﻤﺎﻥ ﺭﮐ‪％‬ﺘﺎ ﻫﻮ ﮐﻪ ﻗﺮﺁﻥ ﺍﷲ ﮐﯽ‬ ‫ﮐﺘﺎﺏ ‪ Ｂ‬ﺟﺴﺔ ﺍﺱ _ ﺍﭘﻨﺔ ﺭﺳﻮﻝ ﭘﺮ ﻧﺎﺯﻝ ﮐ‪，‬ﺎ ﻣﺤﮑﻢ ‪ Ｂ‬ﺍﺱ ﻣ‪ Ｓ‬ﺑﺎﻃﻞ ﻧﻪ ﺁﮔﺔ ﺳﺔ‬ ‫ﺁﺳﮑﺘﺎ ‪ Ｂ‬ﻧﻪ ﭘ‪，‬ﭽ‪％‬ﺔ ﺳﺔ ﺍﻭﺭ ﺍﻃﺎﻋﺖ ﺍﻭﺭ ﺍﺱ ﺭﺳﻮﻝ ﮐﯽ ﺍﻃﺎﻋﺖ ﺟﻮ ﺍﺳﺔ ﻟﺔ ﮐﺮ ﺁﺋﺔ‬ ‫ﻭﻩ ﻭﺍﺟﺐ ‪ Ｂ‬ﻗﻄﻌﯽ ﻭﺍﺟﺐ ‪Ｃ‬ﺣﺎﻝ ﻣ‪) Ｓ‬ﺑﻠﮑﻪ ګﻪ ﺗﻮﺗﻮﺣ‪，‬ﺪ ﻭﮐﻔﺮ ﮐﺎﻣﺴﺌﻠﻪ ‪ Ｂ‬ﺍﺱ ﮐﺎ‬ ‫ﻭﺍﺟﺐ ﻫﻮﻧﺎ ﺍګﺴﺎ ‪ Ｂ‬ﺟ‪，‬ﺴﺔ ﺍګﻤﺎﻥ ﻭﺗﻮﺣ‪，‬ﺪ ﮐﺎ ﻭﺍﺟﺐ ﻫﻮﻧﺎ ﻧﻪ ﮐﻪ ﻓﺮﻭﻋﺎﺕ ﮐﺎ ﻭﺟﻮﺏ‬

‫‪88‬‬ ‫(ﻣ‪ Ｓ‬ﻧﻬ‪ Ｓ‬ﺳﻤﺠ‪％‬ﺘﺎ ﮐﻪ ﺍګﺴﺎ ﮐﻮﺋﯽ ﺻﺎﺣﺐ ﺍﺳﺘﻄﺎﻋﺖ ﻣﺴﻠﻤﺎﻥ ﮐﺴﯽ ﺗﺮﺩﺩ ﻭﺗﺎﻭګﻞ‬ ‫ﮐﺔ ﺑﻐ‪，‬ﺮ ﭘﻮﺭﯼ ﺗﺎﮐ‪，‬ﺪ ﺳﺔ ګﻪ ﺻﺮﺍﺣﺖ ﻧﻪ ﮐﺮﺗﺎ ﻫﻮ ﮐﻪ ﺍﺱ ﺻﻮﺭ ﺕ ﺣﺎﻝ ﻣ‪ Ｓ‬ﻓ‪，‬ﺼﻠﻪ‬ ‫ﮐﺮﻭﺍﻧﺎ )ﻣﻘﺪﻣﻪ ﭘ‪，‬ﺶ ﮐﺮﻧﺎ (ﺑﺎﻃﻞ ‪ Ｂ‬ﺍﺻﻞ ﺑﺎﻃﻞ ﺟﺲ ﮐﺔ ﺻﺤ‪，‬ﺢ ګﺎ ﺟﺎﺋﺰ ﻫﻮ_ ﮐﺎ‬ ‫ﮐﻮﺋﯽ ﺍﻣﮑﺎﻥ ﻧﻬ‪Ｓ‬۔ﺍﻥ ﻭﺿﻌﯽ ﻗﻮﺍﻧ‪，‬ﻦ ﮐﺎ ﮐﻔﺮ ﺑﻮﺍﺡ ﻫﻮﻧﺎ ﺳﻮﺭﺝ ﮐﯽ ﻃﺮﺡ ﺭﻭﺷﻦ ‪Ｂ‬‬ ‫ﺟﺲ ﭘﺮ ﮐﻮﺋﯽ ﻏﺒﺎﺭ ګﺎ ﺩﺍﺋﺮﻩ ﻧﻪ ﻫﻮ ﮐﺴﯽ ﻣﺴﻠﻤﺎﻥ ﮐﺔ ﻟﺌﺔ ﺧﻮﺍﻩ ﮐﻮﺋﯽ ‪Ｌ‬ﯽ ﻫﻮ ﺍﺱ‬ ‫ﭘﺮﻋﻤﻞ ﮐﺮ_ ﺍﺳﺔ ﻗﺒﻮﻝ ﮐﺮ_ ﺍﺱ ﮐﺔ ﻣﻄﺎﺑﻖ ﻓ‪，‬ﺼﻠﻪ ﮐﺮ_ ﻣ‪ Ｓ‬ﮐﻮﺋﯽ ﻋﺬﺭ ﻗﺎﺑﻞ ﻗﺒﻮﻝ‬ ‫ﻧﻬ‪ Ｃ Ｓ‬ﺍګﮏ ﺍﭘﻨﺔ ﺁﭖ ﮐﻮ ﺍﺱ ﺳﺔ ﺑﭽﺎﺋﺔ ﺍﻭﺭ ‪ Ｃ‬ﺷﺨﺺ ﺍﭘﻨﺔ ﻧﻔﺲ ﮐﺎ ﻣﺤﺎﺳﺒﻪ ﮐﺮﺓ‬ ‫۔‬ ‫ﻋﻠﻤﺎء ﮐﺴﯽ ﺳﺔ ﻣﺮﻋﻮﺏ ﻫﻮﺋﺔ ﺑﻐ‪，‬ﺮ ﺣﻖ ﮐﺎ ﭘﺮﭼﺎﺭﮐﺮګﺄ ﺍﻭﺭ ﮐﻤﯽ ﮐﻮﺗﺎﻫﯽ ﮐﺌﺔ ﺑﻐ‪，‬ﺮ‬ ‫ﺣﻖ ﮐﯽ ﺗﺒﻠ‪，‬ﻎ ﮐﺮګﺄ ﻋﻨﻘﺮګﺐ ﻣﺠ‪ ＃‬ﺳﺔ ﺍﺱ ﺁﺝ ﮐﺔ ګﺎﺳﻖ ﮐﺔ ﻏ‪＋‬ﻡ ﺍﻭﺭ ﺣﺎﻣﯽ ګﻪ‬ ‫ﮐﻬ‪ Ｓ‬ﮔﺔ ﮐﻪ ﻣ‪ Ｓ‬ﺗﻨﮓ ﻧﻈﺮ ﺍﻭﺭ ﻗﺪﺍﻣﺖ ﭘﺴﻨﺪ ﻭﻏ‪，‬ﺮﻩ ﻫﻮﺃ ﻭﻩ ﺟﻮ ﭼﺎﻫ‪ Ｓ‬ﮐﻬﺘﺔ‬ ‫ﺭﻫ‪ Ｓ‬ﻣ‪ _ Ｓ‬ﮐﺒ‪％‬ﯽ ﺍﺱ ﮐﯽ ﭘﺮﻭﺍﻩ ﻧﻬ‪ Ｓ‬ﮐﯽ ﻟ‪，‬ﮑﻦ ﻣ‪ Ｓ‬ﻭﻫﯽ ﮐﻬﻮﺃ ﮔﺎ ﺟﺲ ﮐﺎ ﮐﻬﻨﺎ‬ ‫ﻣﺠ‪ ＃‬ﭘﺮ ﻭﺍﺟﺐ ‪Ｂ‬۔ )ﻋﻤﺪة ﺍﻟﺘﻔﺎﺳ‪，‬ﺮ ﻻﺣﻤﺪ ﺷﺎﮐﺮ(‬

‫ﺍﻣﺎﻡ ﻋ‪＋‬ﻣﻪ ﻣﻔﺘﯽ ﺩګﺎﺭ ﺳﻌﻮﺩګﻪ‬ ‫ﺷ‪，‬ﺦ ﻣﺤﻤﺪ ﺑﻦ ﺍﺑﺮﺍﻫ‪，‬ﻢ‪‬‬ ‫ﺷ‪，‬ﺦ ﻣﺤﻤﺪ ﺍﺑﺮﺍﻫ‪，‬ﻢ‪‬ﻓﺮﻣﺎﺗﺔ ﻫ‪: Ｓ‬ﺟﺴﺔ ﮐﻔﺮ ﺩﻭﻥ ﮐﻔﺮ ﮐﻬﺎ ﮔ‪，‬ﺎ ‪ Ｂ‬ﺍﺱ ﺳﺔ ﻣﺮﺍﺩ ګﻪ‬ ‫‪ Ｂ‬ﮐﻪ ﺟﺐ ﻭﻩ ﺍﺱ ﺍﻋﺘﻘﺎﺩ ﮐﯽ ﻧﺎﻓﺮﻣﺎ ﮐﺮﺭ＠ ‪ Ｂ‬ﺍﻭﺭ ﺍﷲ ﮐﺎ ﻗﺎﻧﻮﻥ ﻫﯽ ﺣﻖ ‪ Ｂ‬ﮐﺔ‬ ‫ﺑﺎﻭﺟﻮﺩ ﺍګﮏ ﻏ‪，‬ﺮ ﺍﷲ ﮐﻮ ﺣﺎﮐﻢ ﺑﻨﺎﺋﺔ ګﺎ ﺍﺳﯽ ﻃﺮﺡ ﮐﭽ‪ ＃‬ﮐﺮﺓ ﻟ‪，‬ﮑﻦ ﺍﻥ ﻗﻮﺍﻧ‪，‬ﻦ ﮐﻮ‬ ‫ﻣﺮﺗﺐ ﮐﺮﻧﺎ ﺍﻭﺭ ﺍﻥ ﮐﺔ ﺁﮔﺔ ﺟ‪％‬ﮑﻨﺎ ﮐﻔﺮ ‪ Ｂ‬ﺍﮔﺮﭼﻪ ﻭﻩ ګﻪ ﮐﻬ‪ Ｓ‬ﮐﻪ ‪ _ Ａ‬ﻏﻠﻄﯽ ﮐﯽ‬ ‫ﺍﻭﺭ ﺷﺮګﻌﺖ ﮐﺎ ﺣﮑﻢ ﻫﯽ ﻣﺒﻨﯽ ﺑﺮﺍﻧﺼﺎﻑ ‪ Ｂ‬ﺗﻮ ګﻪ ﮐﻔﺮ ‪ Ｂ‬ﻣﻠﺖ ﺳﺔ ﺧﺎﺭﺝ ﮐﺮﺩګﺘﺎ ‪Ｂ‬‬ ‫۔)ﻣﺠﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﯼ ﺍﻟﺸ‪，‬ﺦ ﻣﺤﻤﺪ ﺑﻦ ﺍﺑﺮﺍﻫ‪，‬ﻢ ‪ ،‬ﺍﺯ ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪﺍﻟﺮﺣﻤﻦ ﺍﻟﻘﺎﺳﻢ(‬

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‫ﺷ‪，‬ﺦ ﻋ‪＋‬ﻣﻪ ﺻﺎ‪ Ｏ‬ﺍﻟﻔﻮﺯﺍﻥ‬ ‫ګﻪ ﺟﺰﺋﯽ ﻏ‪，‬ﺮ ﻣﺘﮑﺮﺭ ﺣﮑﻢ ﺍﻭﺭ ﺍﺱ ﻋﺎﻡ ﺣﮑﻢ ﮐﺔ ﻣﺎﺑ‪，‬ﻦ ﻓﺮﻕ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺟﻮ ﺗﻤﺎﻡ ګﺎ‬ ‫ﺍﮐﺜﺮ ﺍﺣﮑﺎﻡ ﮐﺎ ﻣﺮﺟﻊ ﻫﻮ ﺍﻭﺭ ګﻪ ﻓ‪，‬ﺼﻠﻪ ﺩګﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ګﻪ ﻣﻄﻠﻘﺎً ﮐﻔﺮ ‪ Ｂ‬ﻣﻠﺖ ﺳﺔ ﺧﺎﺭﺝ‬ ‫ﮐﺮﺩګﺘﺎ ‪ Ｂ‬ګﻪ ﺍﺱ ﻟﺌﺔ ﮐﻪ ﺟﻮ ﺷﺮګﻌﺖ ﺍﺳ‪＋‬ﻣ‪，‬ﻪ ﺳﺔ ﮐﻨﺎﺭﻩ ﮐﺶ ﻫﻮ ﮐﺮ ﻭﺿﻌﯽ ﻗﻮﺍﻧ‪，‬ﻦ‬ ‫ﮐﻮ ﺍﺱ ﮐﺎ ﻣﺘﺒﺎﺩﻝ ﺑﻨﺎﺋﺔ ګﻪ ﺍﺱ ﺑﺎﺕ ﮐﯽ ﺩﻟ‪，‬ﻞ ‪ Ｂ‬ﮐﻪ ﻭﻩ ﻗﺎﻧﻮﻥ ﮐﻮ ﺷﺮګﻌﺖ ﺳﺔ ﺑﺆځ ﮐﺮ‬ ‫ﺍﭼ‪％‬ﺎ ﺍﻭﺭ ﺧ‪，‬ﺮ ﺧﻮﺍﻩ ﺳﻤﺠ‪％‬ﺘﺎ ‪ Ｂ‬ﺗﻮ ﺍﺱ ﮐﺔ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﮐﻮﺋﯽ ﺷﮏ ﻧﻬ‪ Ｓ‬ﮐﻪ ﺍﺱ _‬ ‫ﮐﻔﺮ ﺍﮐﺒﺮ ﮐﺎﺭﺗﮑﺎﺏ ﮐ‪，‬ﺎ ﺟﻮ ﻣﻠﺖ ﺳﺔ ﻧﮑﺎﻝ ﺩﺓ ﺍﻭﺭ ﺗﻮﺣ‪，‬ﺪ ﮐﻮ ﺇ‪＄‬ﺎﺩﺓ ۔)ﮐﺘﺎﺏ‬ ‫ﺍﻟﺘﻮﺣ‪，‬ﺪ ﺻﺎ‪ Ｏ‬ﺍﻟﻔﻮﺯﺍﻥ(‬

‫ﻋ‪＋‬ﻣﻪ ﺷ‪，‬ﺦ ﻋﺒﺪﺍﻟﻌﺰګﺰ ﺑﻦ ﺑﺎﺯ‪‬‬ ‫ﺍګﮏ ﺳﻮﺍﻝ ﮐﺎﺟﻮﺍﺏ ﺩګﺘﺔ ﻫﻮﺋﺔ ﻓﺮﻣﺎﺗﺔ ﻫ‪: Ｓ‬ﺟﻮ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﺑﻐ‪，‬ﺮ‬ ‫ﺣﮑﻮﻣﺖ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺍﻥ ﺣﮑﺎﻡ ﮐﯽ ﭼﻨﺪ ﺍﻗﺴﺎﻡ ﻫ‪ Ｓ‬ﺟﻦ ﮐﺔ ﺍﺣﮑﺎﻡ ﺍﻥ ﮐﺔ ﺍﻋﺘﻘﺎﺩﺍﺕ‬ ‫ﺍﻭﺭ ﺍﻋﻤﺎﻝ ﮐﺔ ﺣﺴﺎﺏ ﺳﺔ ﻣﺨﺘﻠﻒ ﻫ‪ Ｓ‬ﺗﻮﺟﻮ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﺑﻐ‪，‬ﺮ ﺣﮑﻢ ﮐﺮﺓ‬ ‫ﺍﺳﺔ ﺍﷲ ﮐﺔ ﻗﺎﻧﻮﻥ ﺳﺔ ﺑﻬﺘﺮ ﺳﻤﺠ‪ ＃‬ﮐﺮ ﺗﻮګﻪ ﺗﻤﺎﻡ ﻣﺴﻠﻤﺎﻧﻮﺃ ﮐﺔ ﻧﺰﺩګﮏ ﮐﺎﻓﺮ ‪ Ｂ‬ﺍﻭﺭ‬ ‫ﺍګﺴﺔ ﻫﯽ ﻭﻩ ﺷﺨﺺ ‪ Ｂ‬ﺟﻮ ﻭﺿﻌﯽ ﻗﻮﺍﻧ‪，‬ﻦ ﮐﻮ ﺍﷲ ﮐﺔ ﻗﺎﻧﻮﻥ ﮐﺎ ﻣﺘﺒﺎﺩﻝ ﻗﺮﺍﺭ ﺩﺓ ﺍﻭﺭ‬ ‫ﺍﺳﺔ ﺟﺎﺋﺰ ﺳﻤﺠ‪％‬ﺔ ﺧﻮﺍﻩ ﺍﺱ ﻃﺮﺡ ﮐﻬﺔ ﮐﻪ ﺷﺮګﻌﺖ ﮐﻮ ﺣﺎﮐﻢ ﺑﻨﺎﻧﺎ ﻫﯽ ﺍﻓﻀﻞ ‪ Ｂ‬ګﻪ‬ ‫‪Ｌ‬ﯽ ﮐﺎﻓﺮ ‪ Ｂ‬ﮐ‪，‬ﻮﻧﮑﻪ ﺟﺴﺔ ﺍﷲ _ ﺣﺮﺍﻡ ﮐ‪，‬ﺎ ﺍﺳﺔ ﺣ‪＋‬ﻝ ﺳﻤﺠ‪ ＃‬ﺭ＠ ‪ Ｂ‬ګﻌﻨﯽ ﺟﻮ ﺍﷲ ﮐﺔ‬ ‫ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﻋ‪＋‬ﻭﻩ ﻭﺿﻌﯽ ﻗﻮﺍﻧ‪，‬ﻦ ﺳﺔ ﺣﮑﻮﻣﺖ ﮐﺮ_ ﮐﻮ ﺟﺎﺋﺰ ﻗﺮﺍﺭ ﺩﺓ ﺍﮔﺮﭼﻪ‬ ‫ګﻮﺃ ﮐﻬﺔ ﮐﻪ ﺷﺮګﻌﺖ ﮐﻮ ﺣﺎﮐﻢ ﺑﻨﺎﻧﺎ ﻫﯽ ﺍﻓﻀﻞ ‪) Ｂ‬ګﻪ ﺍﺱ ﮐﯽ ﻫﯽ ﻃﺮﺡ ‪ Ｂ‬ﺟﺲ ﮐﺎ‪Ａ‬‬ ‫_ ﺍ‪Ｌ‬ﯽ ﺗﺬﮐﺮﻩ ﮐ‪，‬ﺎ(ﺟ‪，‬ﺴﺔ ﮐﻮﺋﯽ ﮐﻬﺔ ﮐﻪ ”ﻣ‪ Ｓ‬ﺟﺎﻧﺘﺎ ﻫﻮﺃ ﮐﻪ ﺩګﻦ ﻣﺤﻤﺪ ﻣﺨﻠﻮﻕ ﮐﺔ‬ ‫ﺗﻤﺎﻡ ﺍﺩګﺎﻥ ﺳﺔ ﺑﻬﺘﺮ ﺩګﻦ ‪“Ｂ‬۔ﻧ‪，‬ﺰ ﻓﺮﻣﺎﺗﺔ ﻫ‪:Ｓ‬ﺍﮔﺮﭼﻪ ﮐﻮﺋﯽ ﮐﻬﺔ ﮐﻪ ﺷﺮګﻌﺖ ﮐﻮ‬ ‫ﺣﺎﮐﻢ ﺑﻨﺎﻧﺎ ﻫﯽ ﺍﻓﻀﻞ ‪ Ｂ‬ګﻪ ﮐﺎﻓﺮ ‪ Ｂ‬ﮐ‪，‬ﻮﻧﮑﻪ ﺟﺴﺔ ﺍﷲ _ ﺣﺮﺍﻡ ﮐ‪，‬ﺎ ﺍﺳﺔ ﺣ‪＋‬ﻝ ﺳﻤﺠ‪＃‬‬ ‫ﺭ＠ ‪ Ｂ‬ﺍﻟﺒﺘﻪ ﺟﻮ ﻧﻔﺲ ﭘﺮﺳﺘﯽ ګﺎ ﺭﺷﻮﺕ ګﺎ ﺍﭘﻨﯽ ﺭﻋﺎګﺎ ﺳﺔ ﺑﻐﺾ ﮐﯽ ﺑﻨﺎءﭘﺮ ﺍﷲ ﮐﺔ‬

‫‪90‬‬ ‫ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﺑﻐ‪，‬ﺮ ﻓ‪，‬ﺼﻠﻪ ﺩﺓ ګﺎ ﺩګﮕﺮ ﺍﺳﺒﺎﺏ ﮐﯽ ﺑﻨﺎءﭘﺮ ﺍﻭﺭ ﻭﻩ ګﻪ ﺟﺎﻧﺘﺎ ﻫﻮﮐﻪ ﻭﻩ ﺍﺱ‬ ‫ﻃﺮﺡ ﻧﺎﻓﺮﻣﺎ ﮐﺮﺭ＠ ‪ Ｂ‬ﺍﻭﺭ ﺍﺱ ﭘﺮ ﻭﺍﺟﺐ ګﻬﯽ ‪ Ｂ‬ﮐﻪ ﺍﷲ ﮐﺔ ﻗﺎﻧﻮﻥ ﮐﻮ ﺣﺎﮐﻢ ﺑﻨﺎﺋﺔ‬ ‫ﺗﻮګﻪ ﻣﻌﺼ‪，‬ﺖ ﺍﻭﺭ ﮐﺒ‪，‬ﺮﻩ ﮐﺎ ﻣﺮﺗﮑﺐ ﻫﻮﮔﺎ۔)ﻣﺠﻠ＆ ﺍﻟﺪﻋﻮۃ ﺷﻤﺎﺭﻩ ﻧﻤﺒﺮ ‪963‬ﻣﻮﺭﺧﻪ‬ ‫‪5/2/1405‬ﻫﺠﺮﯼ(‬

‫ﻋ‪＋‬ﻣﻪ ﺷ‪，‬ﺦ ﻋﺒﺪﺍﻟﻘﺎﺩﺭﻋﻮﺩۃ‪‬‬ ‫ګﻪ ﺍﺧﻮﺍ ﺗﺤﺮګﮏ ﮐﺔ ﺍﻣﺎﻡ ﺍﻭﺭ ﺍﺱ ﮐﯽ ﻧﻈﺮګﺎﺗﯽ ﮐﻮﻧﺴﻞ ﮐﺔ ﺑﺆﺓ ﺍﻭﺭﻣﺼﺮ ﺍﻭﺭ ﻋﺎ‪Ｐ‬‬ ‫ﺍﺳ‪＋‬ﻡ ﮐﺔ ﺑﺆﺓ ﻗﺎﻧﻮﻥ ﺩﺍﻧﻮﺃ ﻣ‪ Ｓ‬ﺳﺔ ﻫ‪ Ｓ‬ګﻪ ﺗﻮﺣ‪，‬ﺪ ﺍﻭﺭ ﺍﺱ ﮐﺔ ﻣﻌﺎ ﮐﻮ ﺻﺤ‪，‬ﺢ‬ ‫ﻣﻌﻨﻮﺃ ﻣ‪ Ｓ‬ﺟﺎﻥ ﺳﮑﺔ ﺍﺳﯽ ﻟﺌﺔ ﻣﺼﺮ ﻣ‪ Ｓ‬ﻗﺎﺿﯽ ﺍﻭﺭ ﻗﺎﻧﻮ ﻣﺸ‪，‬ﺮ ﺭ‪ Ｂ‬ﻫ‪ Ｓ‬ګﻪ‬ ‫ﻭﺿﻌﯽ ﻗﻮﺍﻧ‪，‬ﻦ ﺳﺔ ﺍﭼ‪％‬ﯽ ﻃﺮﺡ ﻭﺍﻗﻒ ﻫ‪ Ｓ‬ﺍﭘﻨﯽ ﻋﻈ‪，‬ﻢ ﮐﺘﺎﺏ ”ﺍﻻﺳ‪＋‬ﻡ ﻭﺍﻭﺿﺎﻋﻨﺎ‬ ‫ﺍﻟﻘﺎﻧﻮﻧ‪，‬ﻪ“ﻣ‪ Ｓ‬ﻓﺮﻣﺎﺗﺔ ﻫ‪:Ｓ‬ﺟﺐ ﻗﺮﺁﻥ ﻭﺳﻨﺖ ﮐﺔ ﻣﺨﺎﻟﻒ ګﺎ ﺷﺮګﻌﺖ ﮐﯽ ﻋﺎﻡ ﺑﻨ‪，‬ﺎﺩﻭﺃ‬ ‫ﺍﻭﺭ ﺷﺮګﻌﺖ ﮐﯽ ﻗﺎﻧﻮ ﺍﺳﺎﺱ ﺳﺔ ﺧﺎﺭﺝ ﻗﻮﺍﻧ‪，‬ﻦ ﺁﺋ‪ Ｓ‬ﺗﻮ ګﻪ ﻣﻄﻠﻘﺎً ﺑﺎﻃﻞ ﻫ‪ Ｓ‬ﮐﺴﯽ‬ ‫ﮐﺔ ﻟﺌﺔ ﺍﻥ ﮐﯽ ﺍﻃﺎﻋﺖ ﺟﺎﺋﺰ ﻧﻬ‪ Ｓ‬ﺑﻠﮑﻪ ﺍﺱ ﮐﺔ ﺑﺮﻋﮑﺲ ﺍﻥ ﮐﺔ ﺧ‪＋‬ﻑ ﺟﻨﮓ ﮐﺮﻧﺎ ‪Ｃ‬‬ ‫ﻣﺴﻠﻤﺎﻥ ﭘﺮ ﻓﺮﺽ ‪) Ｂ‬ﺹ‪6:‬ﻃﺒﺎﻋﺖ ﺍﻟﻤﺨﺘﺎﺭ ﺍﻻﺳ‪＋‬ﻣﯽ(۔ﻧ‪，‬ﺰ ﻓﺮﻣﺎﺗﺔ ﻫ‪:Ｓ‬ﺍﺳ‪＋‬ﻡ ﮐﺎ‬ ‫ګﻬﯽ ﺣﮑﻢ ‪ Ｂ‬ګﻬﯽ ﻣﻮﻣﻨﻮﺃ ﮐﯽ ﺭﺍﻩ ‪ Ａ Ｂ‬ﭘﺮ ﺁﺝ ﺍګﺴﺎ ﺩﻭﺭ ﺳﺎګﻪ ﻓﮕﻦ ‪ Ｂ‬ﺟﺲ ﻣ‪Ｓ‬‬ ‫ﺑﺮﺍﺋﯽ ﭘ‪，％‬ﻞ ﭼﮑﯽ ‪ Ｂ‬ﺍﻭﺭ ﺍﮐﺜﺮ ﻟﻮﮒ ﻓﺴﺎﺩ ﮐﺎ ﺷﮑﺎﺭ ﻫ‪ Ｓ‬ﻟﻮﮒ ﺑﺮﺍﺋﯽ ﺳﺔ ﺭﻭﮐﺘﺔ‬ ‫ﻧﻬ‪ Ｓ‬ﺍﻭﺭﻧ‪，‬ﮑﯽ ﮐﺎ ﺣﮑﻢ ﻧﻬ‪ Ｓ‬ﺩګﺘﺔ ﺧﻮﺩ ‪Ｌ‬ﯽ ﻧﻬ‪ Ｓ‬ﮐﺮﺗﺔ ﺍﻭﺭ ﺣﮑﺎﻡ ﺍﻭﺭ ﻋﻮﺍﻡ ﺍﷲ ﮐﯽ‬ ‫ﻧﺎﻓﺮﻣﺎ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺍﷲ ﮐﺔ ﺣﺮﺍﻡ ﮐﺮﺩﻩ ﮐﻮ ﺣ‪＋‬ﻝ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺣﮑﻮﻣﺘ‪ Ｓ‬ﻣﺴﻠﻤﺎﻧﻮﺃ‬ ‫ﮐﺔ ﻟﺌﺔ ﺍګﺴﺔ ﻗﻮﺍﻧ‪，‬ﻦ ﺑﻨﺎﺗﯽ ﻫ‪ Ｓ‬ﺟﻮ ﺍﻧﻬ‪ Ｓ‬ﺍﺳ‪＋‬ﻡ ﺳﺔ ﻫ＂ﺎﮐﺮ ﮐﻔﺮ ﭘﺮ ﮔﺎﻣﺰﻥ ﮐﺮﺩګﺄ‬ ‫ﭼﻨﺎﻧﭽﻪ ‪ Ｃ‬ﻣﺴﻠﻤﺎﻥ ﭘﺮ ﻭﺍﺟﺐ ‪ Ｂ‬ﮐﻪ ﺍﺱ ﻣﺸﮑﻞ ﮔ‪％‬ﺆﯼ ﻣ‪ Ｓ‬ﺍﭘﻨﺎ ﺣﻖ ﺍﺩﺍﮐﺮﺓ ﮐﻪ‬ ‫ﺧ‪＋‬ﻑ ﺍﺳ‪＋‬ﻡ ﻭﺿﻌﯽ ﻗﻮﺍﻧ‪，‬ﻦ ﺍﻭﺭ ﺍﻧﻬ‪ Ｓ‬ﻭﺿﻊ ﮐﺮﮐﺔ ﺍﻭ ﺭﺍﻥ ﮐﯽ ﺣﻤﺎګﺖ ﮐﺮ_ ﻭﺍﻟﯽ‬ ‫ﺍﻭﺭ ﺍﺳ‪＋‬ﻡ ﻣﺨﺎﻟﻒ ﻧﻈﺮګﺎﺕ ﮐﯽ ﺣﺎﻣﯽ ﺣﮑﻮﻣﺘﻮﺃ ﮐﺔ ﺧ‪＋‬ﻑ ﺟﻨﮓ ﮐﺮﺓ‬ ‫)ﺹ‪(18:‬۔ﺍﭘﻨﺔ ﺍﺳﯽ ﻣﻮﻗﻒ ﺍﻭﺭﻣﻠﺤﺪ ﺷﺨﺺ ﻋﺒﺪﺍﻟﻨﺎﺻﺮ ﺍﻭﺭ ﺍﺧﻮﺍﻧ‪，‬ﻮﺃ ﮐﺔ ﻣﺎﺑ‪，‬ﻦ‬ ‫ﺫﺍﺗﯽ ﺗﻨﺎﺯﻋﺎﺕ ﮐﺔ ﺗﺼﻔ‪，‬ﺔ ﮐﯽ ﺑﻨﺎءﭘﺮ ‪1954‬ءﻣ‪ Ｓ‬ﺍﻧﻬ‪ Ｓ‬ﺳﺰﺍﺋﺔ ﻣﻮﺕ ﮐﺎ ﺳﺎﻣﻨﺎ ﮐﺮﻧﺎ‬

‫‪91‬‬ ‫ﭘﺆﺍ ﺍﺧﻮﺍﻧ‪，‬ﻮﺃ ﮐﯽ ﻃﺮﻑ ﻣﻨﺴﻮﺏ ﺁﺝ ﮐﺔ ﻣﻘﻠﺪ ﺍﻭﺭ ﺟﺎ‪ Ｈ‬ﻟﻮﮒ ﺍﺱ ﺳﺔ ﻋﺒﺮﺕ ﺣﺎﺻﻞ‬ ‫ﮐﺮګﺄ ﺍﻭﺭ ﺍﻥ ﺟ‪，‬ﺴﯽ ﻋﺎ‪ Ｐ‬ﺍﻭﺭ ﺷﻬ‪，‬ﺪ ﺷﺨﺼ‪，‬ﺖ ﺳﺔ ﻧﺴﺒﺖ ﮐﺮګﺄ۔‬

‫‪92‬‬ ‫ﭘﺎﻧﭽﻮګﺄ ﻓﺼﻞ‬

‫ﺩﻋﻮګﺪﺍﺭﻭﺃ ﮐﺔ ﺩ‪＄‬ﻮﮐﻮﺃ ﮐﺎ ﺑ‪，‬ﺎﻥ‬ ‫ﺳﻠﻔ‪，‬ﺖ ﮐﺔ ﺩﻋﻮګﺪﺍﺭ ﺍﭘﻨﺔ ﻧﻈﺮګﺎﺕ ﮐﻮ ﺛﺎﺑﺖ ﮐﺮ_ ﮐﺔ ﻟﺌﺔ ﺟﻮ ！‪，‬ﺆ‪＄‬ﯽ ﻣﻨﻄﻖ‬ ‫ﺍﺳﺘﻌﻤﺎﻝ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺟ‪，‬ﺴﺎ ﮐﻪ ﭼﻮﺗ‪％‬ﯽ ﻓﺼﻞ ﻣ‪ Ｓ‬ﺑ‪，‬ﺎﻥ ﻫﻮﺍ ‪ Ａ‬ﭘﻬﻠﺔ ﻗﺎﺭﯼ ﮐﺔ ﺳﺎﻣﻨﺔ‬ ‫ﻭﻩ ﺭﮐ‪％‬ﻨﺎ ﭼﺎﻫ‪ Ｓ‬ﮔﺔ ‪:‬‬ ‫ ‬

‫ﺍﷲ ﺗﻌﺎﻟﯽٰ _ ﺳﻮﺭة ﺍﻟﻨﺤﻞ ﺁګﺖ ‪43‬ﻣ‪ Ｓ‬ﻓﺮﻣﺎګﺎ‪:‬‬

‫‪∩⊆⊂∪ tβθçΗs>÷ès? Ÿω óΟçGΨä. βÎ) ̍ø.Ïe%!$# Ÿ≅÷δr& (#þθè=t↔ó¡sù‬‬ ‫ګﻌﻨﯽ‪:‬ﺍﮔﺮﺗﻤﻬ‪ Ｓ‬ﻋﻠﻢ ﻧﻪ ﻫﻮﺗﻮ ﺍ‪ Ｈ‬ﻋﻠﻢ ﺳﺔ ﭘﻮﭼ‪ ＃‬ﻟﻮ۔‬ ‫ ‬

‫ﺍﺳﯽ ﺁګﺖ ﺳﺔ ګﻪ ﻗﻮﻝ ﺍﺧﺬ ﮐ‪，‬ﺎ ﮔ‪，‬ﺎ ﮐﻪ ﺍﷲ ﮐﺔ ﺩګﻦ ﻣ‪ Ｓ‬ﺻﺮﻑ ﻭﻫﯽ ﮔﻔﺘﮕﻮ‬

‫ﮐﺎ ﺣﻖ ﺭﮐ‪％‬ﺘﺎ ‪ Ｂ‬ﺟﻮ ﻣﻌﺘﻤﺪ ﻋﻠ‪，‬ﻪ ﻣﺸﺎﺋﺦ ﻣ‪ Ｓ‬ﺳﺔ ﻫﻮ۔‬ ‫‬

‫ﻣﻌﺘﻤﺪ ﻋﻠ‪，‬ﻪ ﻣﺸﺎﺋﺦ ﺳﻠﻔ‪，‬ﺖ ﮐﺔ ﺩﻋﻮګﺪﺍﺭﻭﺃ ﮐﺔ ﻧﺰﺩګﮏ ﻭﻩ ﻫ‪ Ｓ‬ﺟﻨﻬ‪ Ｓ‬ﻭﻩ‬

‫ﺍﺱ ﮐﺎ ﻣﺴﺘﺤﻖ ﺍﻭﺭ ﺍﭘﻨﺔ ﻧﻈﺮګﺎﺕ ﮐﺔ ﻣﻄﺎﺑﻖ ﺍﺱ ﺩﺭﺟﺔ ﮐﺎ ﺣﺎﻣﻞ ﻗﺮﺍﺭ ﺩګﺄ ﺍګﺴﺔ ﻫﯽ‬ ‫ﻭﻩ ﺟﻮﺍﻥ ﻣﺮﺟﺌﯽ ﻋﻘﺎﺋﺪ ﺳﺔ ﻣﻮﺍﻓﻖ ﻫﻮ ﺍﻭﺭ ﺟﺎﻣﻌﻪ ﻣﺪګﻨﻪ ګﺎ ﺍﻡ ﺍﻟﻘﺮﯼ ﺳﺔ ﻓﺎﺭﻍ ﻫﻮ۔‬ ‫ ‬

‫ﺍﭘﻨﺔ ﺗﻤﺎﻡ ﻣﺨﺎﻟﻔ‪，‬ﻦ ﮐﻮ ﻋﻠﻢ ﺍﻟﺠﺮﺡ ﻭﺍﻟﺘﻌﺪګﻞ ﮐﺔ ﺫﺭګﻌﺔ ﻣﺠﺮﻭﺡ ﻗﺮﺍﺭ ﺩﺓ ﮐﺮ‬

‫ﺍﭘﻨﺔ ﻣﺸﺎﺋﺦ ﮐﻮ ﻫﯽ ﻗﺎﺑﻞ ﺍﺗﺒﺎﻉ ﻗﺮﺍﺭ ﺩګﺘﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺍﻥ ﮐﺔ ﻋ‪＋‬ﻭﻩ ‪ Ｃ‬ﺍګﮏ ﮐﻮ ﭘﺆ‪＄‬ﻨﺔ‬ ‫ﺳﻨﻨﺔ ﮐﻮ ﺣﺮﺍﻡ ﻗﺮﺍﺭ ﺩګﺘﺔ ﻫ‪ Ｓ‬۔‬ ‫ ‬

‫ﺍﭘﻨﺔ ﻧﻈﺮګﺎﺕ ！‪，‬ﻠ‪，‬ﻔﻮﻥ ﺍﻭﺭ ﻭګﺐ ﺳﺎﺋ＂ﺲ ”ﺍﻟ‪，‬ﮑ＂ﺮﻭﻧﮏ ﻣ‪，‬ﺈګﺎ“ ﮐﺔ ﺇﺭګﻌﺔ‬

‫ﺟﺎﺭﯼ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺟﺲ ﮐﯽ ﻃﺮﻑ ﺁﺝ ﮐﻞ ﮐﺔ ﭘﺮﻓﺮګﺐ ﻧﻮﺟﻮﺍﻥ ﺍﭘﻨﯽ ﻋﺎﻡ ﻭﺧﺎﺹ‬ ‫ﺯﻧﺪﮔﯽ ﻣ‪ Ｓ‬ﻣ‪＋，‬ﻥ ﺭﮐ‪％‬ﺘﺔ ﻫ‪ Ｓ‬۔‬

‫‪93‬‬ ‫‬

‫ﺍﻥ ﮐﯽ ﺟﺮﺍءﺗﻮﺃ ﺳﺔ ﺍګﺴﯽ ﺣﺎﻟﺖ ﻭﺟﻮ ﺩ ﻣ‪ Ｓ‬ﺁﺋﯽ ﺟﻮ ﻋﻠﻤﺎءﮐﻮ ﺣﻘ‪，‬ﺮﺑﻨﺎﮐﺮ‬

‫ﺭﮐ‪ ＃‬ﺩﺓ ﺳﻮﺍﺋﺔ ﺍﻥ ﻋﻠﻤﺎءﮐﺔ ﺟﻮ ﺍﻥ ﮐﺔ ﻧﻈﺮګﺎﺕ ﻣ‪ Ｓ‬ﻣﻌﺘﻤﺪ ﻫ‪ Ｓ‬ﺍﻭ ﺭﺍﻥ ﮐﺔ‬ ‫ﭘ‪，‬ﺮﻭﮐﺎﺭﻭﺃ ﻣ‪ Ｓ‬ﺍګﺴﺎ ﺭﻋﺐ ﺟﺎﮔﺰګﺄ ﻫﻮﺍ ﮐﻪ ﻭﻩ ﮐﺴﯽ ﺍﻭﺭ ﮐﻮ ﻧﻪ ﭘﺆ‪＄‬ﺘﺔ ﻫ‪ Ｓ‬ﻧﻪ ﺳﻨﺘﺔ‬ ‫ﻫ‪ Ｓ‬ﺍﻭﺭ ﻋﻠﻤﺎءﮐﻮ ﺳﺎﻗﻂ ﺍﻭﺭ ﻣﺘﺮﻭﮎ ﺟ‪，‬ﺴﺔ ﺍﻟﻘﺎﺑﺎﺕ ﺳﺔ ﭘﮑﺎﺭﺗﺔ ﻫ‪ Ｓ‬ﺟﺒﮑﻪ ﺍ‪Ｈ‬‬ ‫ﺍﻟﺤﺪګﺚ ﺻﺮﻑ ﺭﺍﻭګﺎﻥ ﺣﺪګﺚ ﮐﻮ ﺍﻥ ﺍﻭﺻﺎﻑ ﺳﺔ ﻣﻮﺻﻮﻑ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ګﻪ ﺍﻧﻬﯽ‬ ‫ﮐﺔ ﺳﺎﺗ‪ ＃‬ﻣﺨﺘﺺ ﻫ‪ Ｓ‬ﺟﺒﮑﻪ ﺍﻥ ﮐﺔ ﭘﺎﺱ ﺍﺱ ﺟﺮﺡ ﮐﯽ ﮐﻮﺋﯽ ﺩﻟ‪，‬ﻞ ‪Ｌ‬ﯽ ﻧﻬ‪ Ｓ‬ﻫﻮﺗﯽ ۔‬ ‫‬

‫ﺍﺱ ﺭﺍﻩ ﮐﺎ ﺍﻧﺠﺎﻡ ګﻪ ﻫﻮﺍ ﮐﻪ ﺍﻥ ﭘ‪，‬ﺮﻭﮐﺎﺭﻭﺃ _ ﺍﭘﻨﺔ ﻣﺨﺎﻟﻒ ﻣﺴﻠﻤﺎﻧﻮﺃ ﮐﯽ‬

‫ﺟﺎﺳﻮﺳﯽ ﮐﺮﮐﺔ ﺍﻭﺭ ﺍﻥ ﮐﯽ ﻣﺠﺎﻟﺲ ﻣﺒﺎﺣﺚ ﺣﺘﯽ ﮐﻪ ﺍﻥ ﮐﯽ ﺫﺍﺗﯽ ﺁﺭﺍءﮐﯽ ﺭﭘﻮﺭټ‬ ‫ﻣﺘﻌﻠﻘﻪ ﻣﺤﮑﻤﺔ ﮐﻮ ﭘ‪，‬ﺶ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﮐ‪，‬ﻮﻧﮑﻪ ﻣﺨﺎﻟﻒ ﮐﻮ ﺧﺎﺭﺟﯽ ﺑﺪﻋﺘﯽ ﺍﻭﺭ ﺣﺎﮐﻢ ﮐﯽ‬ ‫ﺍﻃﺎﻋﺖ ﺳﺔ ﺧﺎﺭﺝ ﺗﺼﻮﺭ ﮐﺮﺗﺔ ﻫ‪) Ｓ‬ﺍﷲ ﻫﯽ ﺟﺎﻧﺘﺎ ‪ Ｂ‬ﮐﻪ ﺣﺎﮐﻢ ﺳﺔ ﮐﻮﻥ ﻣﺮﺍﺩ ‪ Ｂ‬ګﻪ‬ ‫ﺗﻮ ﻭﻩ ﻫ‪ Ｓ‬ﺟﻦ ﮐﺔ ﺧ‪＋‬ﻑ ﺩﺍﻋ‪，‬ﺎﻥ ﺣﻖ ﺍﻭﺭ ﺩﺍﻋ‪，‬ﺎﻥ ﺗﺤﮑ‪，‬ﻢ ﺷﺮګﻌﺖ ﺧﺮﻭﺝ ﮐﺮﺗﺔ ﻫ‪Ｓ‬‬ ‫ﻟ‪，‬ﮑﻦ ﺷﺎګﺪ ﻭﻩ ‪ Ｃ‬ﺍﺱ ﺷﺨﺺ ﮐﻮ ﺟﺲ ﮐﺔ ﭘﺎﺱ ﺣﮑﻮﻣﺖ ﮐﯽ ﮐﺮﺳﯽ ﻫﻮ ﺧﻮﺍﻩ ﺣﻖ‬ ‫ﻫﻮ ګﺎ ﺑﺎﻃﻞ ﺍﻭﺭ ﺍﭘﻨﺔ ﺭﺍﺋﺔ ﺳﺔ ﮐﻔﺮګﻪ ﻗﻮﺍﻧ‪，‬ﻦ ﮐﺔ ﺫﺭګﻌﺔ ﺣﮑﻮﻣﺖ ﮐﺮﺳﮑﺘﺎ ﻫﻮ ﺍﺳﺔ‬ ‫ﺣﺎﮐﻢ ﺍﻭﺭ ﻭﺍﺟﺐ ﺍﻻﻃﺎﻋﺖ ﻗﺮﺍﺭ ﺩګﺘﺔ ﻫ‪( Ｓ‬‬

‫ﺩﻋﻮګﺪﺍﺭﺍﻥ ﮐﯽ ﺑﺪﻋﺎﺕ ﮐﺎ ﺑﻄ‪＋‬ﻥ‬ ‫‪ ‬ﺍ‪ Ｈ‬ﻋﻠﻢ ﺳﺔ ﺳﻮﺍﻝ ﮐﺮﻧﺎ‬ ‫‪ Ａ‬ﭘﻬﻠﺔ ﺑﺘﺎﭼﮑﺔ ﻫ‪ Ｓ‬ﮐﻪ ﺳﻠﻔ‪，‬ﺖ ﮐﺔ ﺩﻋﻮګﺪﺍﺭﺳﻮﺭة ﺍﻟﻨﺤﻞ ﮐﯽ ﺁګﺖ ‪ 43‬ﮐﺔ ﺫﺭګﻌﺔ‬ ‫ﺍﭘﻨﺔ ﭘ‪，‬ﺮﻭﮐﺎﺭﻭﺃ ﮐﻮ ﻓﮑﺮﯼ ﻏ‪＋‬ﻡ ﺑﻨﺎﺗﺔ ﻫ‪ Ｓ‬ﺍﻭﺭﺍﻧﻬ‪ Ｓ‬ﺍﭘﻨﺔ ﻣﺨﺎﻟﻔ‪，‬ﻦ ﮐﺔ ﺩﻻﺋﻞ ﻣﻌﻠﻮﻡ‬ ‫ﮐﺮ_ ﺍﻭﺭ ﺍﺧﺘ‪，‬ﺎﺭ ﮐﺮ_ ﺳﺔ ﺭﻭﮐﺘﺔ ﻫ‪ Ｓ‬ﺍﻥ ﮐﺔ ﺍﺱ ﺩﻋﻮﺓ ﮐﯽ ﺑ‪，‬ﺦ ﮐﻨﯽ ﮐﯽ ﺧﺎﻃﺮ ‪Ａ‬‬ ‫ﻣﮑﻤﻞ ﺁګﺖ ﺫﮐﺮ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺗﺎﮐﻪ ﮐﺴﯽ ﻗﺴﻢ ﮐﺎ ﺟﻮﺅ ﺗﻮﺅ ګﺎ ﻫ‪，‬ﺮ ﭘ‪，％‬ﺮ ﮐﺌﺔ ﺑﻐ‪，‬ﺮ ﺍﺱ‬ ‫ﮐﺎ ﻣﮑﻤﻞ ﻣﻔﻬﻮﻡ ﺻﺤ‪，‬ﺢ ﻃﻮﺭ ﭘﺮ ﻣﻌﻠﻮﻡ ﮐﺮﺳﮑ‪ Ｓ‬ﺍﺭﺷﺎﺩ ﻓﺮﻣﺎګﺎ‪:‬‬

‫‪94‬‬ ‫‪óΟçGΨä. βÎ) ̍ø.Ïe%!$# Ÿ≅÷δr& (#þθè=t↔ó¡sù 4 öΝÍκöŽs9Î) ûÇrθœΡ Zω%y`Í‘ āωÎ) y7Î=ö6s% ∅ÏΒ $uΖù=y™ö‘r& !$tΒuρ‬‬ ‫‪∩⊆⊂∪ tβθçΗs>÷ès? Ÿω‬‬ ‫ﺍﻭﺭ ﺁﭖ ﺳﺔ ﭘﻬﻠﺔ ‪ _ Ａ‬ﻣﺮﺩﻭﺃ ﮐﻮ ﻫﯽ ﺭﺳﻮﻝ ﺑﻨﺎګﺎ ﺍﻥ ﮐﯽ ﻃﺮﻑ ‪ Ａ‬ﻭﺣﯽ ﮐﺮﺗﺔ ﺭ‪Ｂ‬‬ ‫ﭘﺲ ﺍﮔﺮ ﺗﻤﻬ‪ Ｓ‬ﻋﻠﻢ ﻧﻪ ﻫﻮ ﺗﻮ ﺍ‪ Ｈ‬ﻋﻠﻢ ﺳﺔ ﻣﻌﻠﻮﻡ ﮐﺮﻟﻮ۔‬ ‫ ‬

‫ﺍﺱ ﺁګﺖ ﮐﺔ ﺳ‪，‬ﺎﻕ ﺳﺔ ﻭﺍﺿﺢ ‪ Ｂ‬ﮐﻪ ﺍﷲ ﺍﺱ ﺣﻘ‪，‬ﻘﺖ ﮐﯽ ﺗﺎﮐ‪，‬ﺪ ﻓﺮﻣﺎﺭ＠ ‪Ｂ‬‬

‫ﺟﺲ ﺳﺔ ﺭﺳﻮﻝ ﺍﷲ‪‬ﺳﺔ ﭘﻬﻠﺔ ﮐﺔ ﺗﻤﺎﻡ ﺍﻧﺒ‪，‬ﺎءﻭﺭﺳﻞ ﺍﻭﺭ ﺍﻥ ﮐﺔ ﺍ‪ Ｈ‬ﻋﻠﻢ ﭘ‪，‬ﺮﻭﮐﺎﺭ‬ ‫ﭘﻮﺭﯼ ﻃﺮﺡ ﺁﮔﺎﻩ ﺗ‪％‬ﺔ ﮐﻪ ﻭﻩ ﺳﺐ ﮐﺔﻋﺎﻡ ﺑﺸﺮ ﮐﯽ ﻃﺮﺡ ﻫﯽ ﻫ‪ Ｓ‬ﺍﻟﺒﺘﻪ ﺍﻥ ﭘﺮ ﻧﺎﺯﻝ‬ ‫ﻫﻮ_ ﻭﺍﻟﯽ ﻭﺣﯽ ﮐﯽ ﺑﻨﺎءﭘﺮ ﺍﻧﻬ‪ Ｓ‬ګﻪ ﻓﻀ‪，‬ﻠﺖ ﺣﺎﺻﻞ ﻫﻮﺋﯽ )ﻋﻤﺪة‬ ‫ﺍﻟﺘﻔﺎﺳ‪，‬ﺮ‪(2/337:‬۔ﻟ‪，‬ﮑﻦ ﺍﺱ ﺳﺔ ﻣﺮﺍﺩ ګﻪ ﻧﻬ‪ Ｓ‬ﮐﻪ ﺗﻤﺎﻡ ﻣﻮﺿﻮﻋﺎﺕ ﮐﺔ ﻣﺘﻌﻠﻖ ﮐﯽ‬ ‫ﺍﺳﺘﺜﻨﺎءﮐﺔ ﺑﻐ‪，‬ﺮ ﺳﻮﺍﻝ ﺍﻭﺭ ﺗﻘﻠ‪，‬ﺪ ﮐﯽ ﺟﺎﺋﺔ ﺟ‪，‬ﺴﺎ ﮐﻪ ﺍ‪Ｌ‬ﯽ ﻭﺍﺿﺢ ﻫﻮﺟﺎﺋﺔ ﮔﺎ۔‬ ‫ ‬

‫ﻣﻘﻠﺪ ﺻﺎﺣﺐ ﮐﻬﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ‪:‬ﺍﺱ ﺁګﺖ ﮐﺔ ﺍﻟﻔﺎﻅ ﻣ‪ Ｓ‬ﺍګﺴﯽ ﮐﻮﺋﯽ ﻗ‪，‬ﺪ ﻧﻬ‪Ｓ‬‬

‫‪ Ｂ‬ﺑﻠﮑﻪ ګﻪ ﻣﻄﻠﻖ ‪ Ｂ‬ګﻌﻨﯽ ﺗﻤﺎﻡ ﻣﻮﺿﻮﻋﺎﺕ ﻣ‪ Ｓ‬ﺳﻮﺍﻝ ﮐﺮﻧﺎ ﺍﻭﺭ ﺍ‪ Ｈ‬ﻋﻠﻢ ﮐﯽ ﺍﺗﺒﺎﻉ‬ ‫ﮐﺮﻧﺎ ﻭﺍﺟﺐ ‪ Ｂ‬ﺍﺱ ﮐﺎ ﺭﺩّ ﺩﺭﺝ ﺫګﻞ ‪:Ｂ‬‬ ‫‪B‬‬

‫ﺍﺻﻮﻝ ﻓﻘﻪ ﮐﺎ ﻣﻌﻠﻮﻡ ﻗﺎﻋﺪﻩ ‪ Ｂ‬ﮐﻪ ﺟﺲ ﻣﻌﻨﯽ ﮐﻮﺑ‪，‬ﺎﻥ ﮐﺮ_ ﮐﺔ ﻟﺌﺔ ﺁګﺖ ﺍﺻﻞ‬

‫ﻣ‪ Ｓ‬ﺁﺋﺔ ﻭﻩ ﻧﺺ ﮐﻬ‪＋‬ﺗﺎ ‪ Ｂ‬ﺍﻭﺭ ﺍﺱ ﮐﺔ ﻋ‪＋‬ﻭﻩ ﺩګﮕﺮ ﻣﻌﻨﯽ ﺟﻦ ﮐﯽ ﺁګﺖ ﻣﺤﺘﻤﻞ ﻫﻮ‬ ‫ﻇﺎ‪ Ｃ‬ﮐﻬ‪＋‬ﺗﺎ ‪ Ｂ‬ﺟﺲ ﮐﺎ ﺩﺭﺟﻪ ﻧﺺ ﮐﺔ ﺑﻌﺪ ‪) Ｂ‬ﺍﺻﻮﻝ ﻓﻘﻪ ﺹ ‪110‬ﻣﺤﻤﺪ‬ ‫ﺍﺑﻮﺯ‪＄‬ﺮۃ(۔ﺍﺱ ﻣﻮﻗﻒ ﮐﺔ ﻣﻌﺮﻭﻑ ﺩﻻﺋﻞ ﻣ‪ Ｓ‬ﺳﺔ ﺍګﮏ ﺩﻟ‪，‬ﻞ ګﻪ ‪Ｌ‬ﯽ ‪ Ｂ‬ﮐﻪ ﺍګﮏ‬ ‫ﺻﺤﺎ‪ _ Ｋ‬ﺷﺮﺍﺏ ﭘﯽ ﻟﯽ ﺟﺐ ﻋﻤﺮ‪ _‬ﺍﻥ ﺳﺔ ﺍﺱ ﮐﺎ ﺳﺒﺐ ﻣﻌﻠﻮﻡ ﮐ‪，‬ﺎ ﺗﻮ ﮐﻬﻨﺔ‬ ‫ﻟﮕﺔ ﮐﻪ ﺍﷲ ﺗﻌﺎﻟﯽٰ ﻓﺮﻣﺎﺗﺎ ‪ÏM≈ysÎ=≈¢Á9$# (#θè=Ïϑtãuρ (#θãΖtΒ#u šÏ%©!$# ’n?tã }§øŠs9”:Ｂ‬‬ ‫_‪(#θs)¨?$# §ΝèO ÏM≈ysÎ=≈¢Á9$# (#θè=Ïϑtãuρ (#θãΖtΒ#u¨ρ (#θs)¨?$# $tΒ #sŒÎ) (#þθßϑÏèsÛ $yϑŠÏù Óy$uΖã‬‬ ‫‪∩⊂∪ tÏΨÅ¡ósçRùQ$# =Ïtä† ª!$#uρ 3 (#θãΖ|¡ômr&¨ρ (#θs)¨?$# §ΝèO (#θãΖtΒ#u¨ρ‬‬

‫)ﺍﻟﻤﺎﺋﺪۃ‪“(93:‬ګﻌﻨﯽ‬

‫‪95‬‬ ‫‪:‬ﺍګﺴﺔ ﻟﻮﮔﻮﺃ ﭘﺮ ﺟﻮ ﺍګﻤﺎﻥ ﺭﮐ‪％‬ﺘﺔ ﻫﻮﺃ ﺍﻭﺭﻧ‪，‬ﮏ ﮐﺎﻡ ﮐﺮﺗﺔ ﻫﻮﺃ ﺍﺱ ﭼ‪，‬ﺰ ﻣ‪ Ｓ‬ﮐﻮﺋﯽ‬ ‫ﮔﻨﺎﻩ ﻧﻬ‪ Ｓ‬ﺟﺲ ﮐﻮ ﻭﻩ ﮐ‪％‬ﺎﭘﯽ ﭼﮑﺔ ﻫﻮﺃ ﺟﺒﮑﻪ ﻭﻩ ﻟﻮﮒ ﺗﻘﻮﯼ ﺭﮐ‪％‬ﺘﺔ ﻫﻮﺃ ﺍﻭﺭ ﺍګﻤﺎﻥ‬ ‫ﺭﮐ‪％‬ﺘﺔ ﻫﻮﺃ ﺍﻭﺭﻧ‪，‬ﮏ ﮐﺎﻡ ﮐﺮﺗﺔ ﻫﻮﺃ ﭘ‪％‬ﺮ ﭘﺮﻫ‪，‬ﺰ ﮔﺎﺭﯼ ﮐﺮﺗﺔ ﻫﻮﺃ ﺍﻭﺭ ﺍګﻤﺎﻥ ﺭﮐ‪％‬ﺘﺔ‬ ‫ﻫﻮﺃ ﭘ‪％‬ﺮ ﭘﺮﻫ‪，‬ﺰ ﮔﺎﺭﯼ ﮐﺮﺗﺔ ﻫﻮﺃ ﺍﻭﺭ ﺧﻮﺏ ﻧ‪，‬ﮏ ﻋﻤﻞ ﮐﺮﺗﺔ ﻫﻮﺃ ﺍﷲ ﺍګﺴﺔ‬ ‫ﻧ‪，‬ﮑﻮﮐﺎﺭﻭﺃ ﺳﺔ ﻣﺤﺒﺖ ﺭﮐ‪％‬ﺘﺎ ‪Ｂ‬۔ﻋﻤﺮ‪‬ﻓﺮﻣﺎ_ ﻟﮕﺔ ﺍﮔﺮ ﺗﻮ ﭘﺮﻫ‪，‬ﺰ ﮔﺎﺭ ﻫﻮﺗﺎ‬ ‫ﺗﻮﮐﺒ‪％‬ﯽ ﺷﺮﺍﺏ ﻧﻪ ﭘ‪，‬ﺘﺎ ﭘ‪％‬ﺮ ﺍﻥ ﭘﺮ ﺣﺪ ﺧﻤﺮ ﻗﺎﺋﻢ ﮐﺮﺩﯼ ۔ﻋﻤﺮ‪ ‬ﮐﺎ ﺍﺷﺎﺭﻩ ﺳﻮﺭۃ ﻣﺎﺋﺪﻩ‬ ‫ﮐﯽ ﺁګﺖ ﻧﻤﺒﺮ ‪ 90‬ﮐﯽ ﻃﺮﻑ ﺗ‪％‬ﺎ ﺟﻮ ﺷﺮﺍﺏ ﮐﯽ ﺣﺮﻣﺖ ﻣ‪ Ｓ‬ﻧﺺ ‪ Ｂ‬ﻓﺮﻣﺎګﺎ‪$pκš‰r'‾≈tƒ”:‬‬ ‫‪È≅yϑtã ôÏiΒ Ó§ô_Í‘ ãΝ≈s9ø—F{$#uρ Ü>$|ÁΡF{$#uρ çŽÅ£øŠyϑø9$#uρ ãôϑsƒø:$# $yϑ‾ΡÎ) (#þθãΨtΒ#u tÏ%©!$#‬‬ ‫‪“ ∩⊃∪ tβθßsÎ=øè? öΝä3ª=yès9 çνθç7Ï⊥tGô_$$sù Ç≈sÜø‹¤±9$#‬ګﻌﻨﯽ ‪:‬ﺍﺓ ﺍګﻤﺎﻥ ﻭﺍﻟﻮ‪،‬ګﻘ‪，‬ﻨﺎﺷﺮﺍﺏ‬ ‫ﺍﻭﺭﺟﻮﺍ ﺍﻭﺭ ﺗ‪％‬ﺎﻥ ﺍﻭﺭﭘﺎﻧﺴﺔ ﮐﺔ ﺗ‪，‬ﺮ ﻧﺎﭘﺎﮎ ﻫ‪ Ｓ‬ﺷ‪，‬ﻄﺎ ﮐﺎﻡ ﻫ‪ Ｓ‬ﺍﺱ ﺳﺔ ﺑﭽﻮ ﺗﺎﮐﻪ‬ ‫ﺗﻢ ﮐﺎﻣ‪，‬ﺎﺏ ﻫﻮﺟﺎٶ۔ګﻬﺎﺃ ﻧﺺ ﮐﯽ ﺍﺗﺒﺎﻉ ﮐﻮ ﺍﺱ ﻇﺎ‪ Ｃ‬ﮐﯽ ﺍﺗﺒﺎﻉ ﺳﺔ ﺍﻭﻟﯽٰ ﻗﺮﺍﺭ ﺩګﺎ ﮔ‪，‬ﺎ‬ ‫ﺟﺲ ﮐﺔ ﻣﻄﺎﺑﻖ ﭘﺮﻫ‪，‬ﺰ ﮔﺎﺭ ﮐﺔ ﻟﺌﺔ ‪Ｃ‬ﻃﺮﺡ ﮐﺎ ﮐ‪％‬ﺎﻧﺎ ﺍﻭﺭ ﭘ‪，‬ﻨﺎ ﺣ‪＋‬ﻝ ﻗﺮﺍﺭ ﭘﺎﺗﺎ ‪( Ｂ‬ﺍﺱ‬ ‫ﺁګﺖ ﮐﺎ ﻇﺎ‪ Ｃ‬ګﻪ ‪ Ｂ‬ﮐﻪ ﺟﺲ ﮐﺔ ﭘﺎﺱ ﻋﻠﻢ ﻧﻪ ﻫﻮ ﻭﻩ ﺍ‪ Ｈ‬ﻋﻠﻢ ﺳﺔ ﭘﻮﭼ‪ ＃‬ﻟﺔ ﺗﻮ ﺍ‪Ｈ‬‬ ‫ﻋﻠﻢ ﺳﺔ ﭘﻮﭼ‪％‬ﻨﺔ ﮐﺎ ﺍﻃ‪＋‬ﻕ ﺍﺱ ﺁګﺖ ﮐﺔ ﻧﺺ ﮐﺔ ﻣﺎﺗﺤﺖ ‪ Ｂ‬ﺍﻭﺭ ﻭﻩ ﺍﻧﺒ‪，‬ﺎءﻭﺭﺳﻞ ﮐﺎ‬ ‫ﺑﺸﺮ ﻫﻮﻧﺎ ‪ Ｂ‬ﻟ‪，‬ﮑﻦ ﺍﺱ ﺁګﺖ ﮐﺔ ﻇﺎ‪ Ｃ‬ﺳﺔ ﻣﻄﻠﻘﺎً ګﻪ ﺍﺳﺘﺪﻻﻝ ﮐﺮﻧﺎﮐﻪ ﺍ‪ Ｈ‬ﻋﻠﻢ ﺳﺔ‬ ‫ﺗﻤﺎﻡ ﺍﻣﻮﺭ ﮐﺔ ﻣﺘﻌﻠﻖ ﺳﻮﺍﻝ ﮐﺮﻧﺎ ﻭﺍﺟﺐ ‪ Ｂ‬ﺩﺭﺳﺖ ﻧﻬ‪ Ｓ‬ﺑﺼﻮﺭﺕ ﺩګﮕﺮ ګﻪ ﺁګﺖ‬ ‫ﺍﺻ‪ ً＋‬ﻣﻘ‪，‬ﺪﻫﻮﺋﯽ ﺍﺱ ﺑﺎﺕ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﮐﻪ ﺍ‪ Ｈ‬ﻋﻠﻢ ﺳﺔ ﺭﺳﻮﻝ ﺍﷲ‪ ‬ﮐﺔ ﻣﺘﺒﻌ‪，‬ﻦ ﻣﺮﺍﺩ‬ ‫ﻫﻮﺃ ﺍﻭﺭ ﺍګﺴﺔ ﻫﯽ ګﻪ ﺗﻮﺣ‪，‬ﺪ ﻣ‪Ｌ Ｓ‬ﯽ ﻣﻘ‪，‬ﺪ ﻫﻮﺋﯽ ﺟﺒﮑﻪ ﺗﻮﺣ‪，‬ﺪ ﺍﻥ ﺗﻤﺎﻡ ﺍﻣﻮﺭ ﮐﯽ‬ ‫ﺑﻨ‪，‬ﺎﺩ‪ Ｂ‬ﺟﻦ ﮐﯽ ﻣﻌﺮﻓﺖ ﮐﺔ ﻟﺌﺔ ﺍﺟﺘﻬﺎﺩ ﮐ‪，‬ﺎ ﺟﺎﺗﺎ ‪ Ｂ‬ﺍﻭﺭ ﺍﻥ ﮐﻮ ﺍﺳﯽ ﻭﻗﺖ ﻣﻌﺘﺒﺮ ﻣﺎﻧﺎ‬ ‫ﺟﺎﺗﺎ ‪ Ｂ‬ﺟﺐ ﺍﻥ ﭘﺮ ﺍﻣﺖ ﮐﺎ ﺑ‪＋‬ﺍﺧﺘ‪＋‬ﻑ ﺍﺟﻤﺎﻉ ﻫﻮﺟﺎﺋﺔ ۔‬

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‫ﺍﺏ ﻣﻘﻠﺪ ﮐﻬﺔ ﮔﺎ ﮐﻪ ‪:‬ﻣ‪，‬ﺮﺓ ﺧ‪，‬ﺎﻝ ﮐﺔ ﻣﻄﺎﺑﻖ ﺁګﺖ ﻣ‪ Ｓ‬ﺍ‪ Ｈ‬ﻋﻠﻢ ﺳﺔ ﺗﻤﺎﻡ‬

‫ﺍﻣﻮﺭﻣ‪ Ｓ‬ﺳﻮﺍﻝ ﮐﺮ_ ﮐﺔ ﻣﺘﻌﻠﻖ ﺍﺏ ‪Ｌ‬ﯽ ﮐﻮﺋﯽ ﻗ‪，‬ﺪﻧﻬ‪ Ａ Ｂ Ｓ‬ﺍﺱ ﮐﺎ ﺟﻮﺍﺏ ګﻪ ﺩګﺄ‬ ‫ﮔﺔ ﮐﻪ ‪:‬‬ ‫ ‬

‫ﺍﮔﺮ ﺁﭖ ﺁګﺖ ﮐﺔ ﻇﺎ‪Ｃ‬ﯼ ﻣﻌﻨﯽ ﮐﯽ ﻣﻄﻠﻘﺎً ﺍﺗﺒﺎﻉ ﮐﺮﻧﺎ ﭼﺎﻫﺘﺔ ﻫ‪ Ｓ‬ﺗﻮ ﻭﺍﺟﺐ‬

‫ﺁﺗﺎ ‪ Ｂ‬ﮐﻪ ﭘﻮﺭﯼ ﺁګﺖ ﮐﯽ ﺍﺑﺘﺎﻉ ﮐﺮګﺄ ﻧﻪ ﮐﻪ ﺍﺱ ﮐﺔ ﮐﺴﯽ ﺍګﮏ ﺣﺼﺔ ﮐﯽ ګﻌﻨﯽ ﺍ‪Ｈ‬‬ ‫ﻋﻠﻢ ﺳﺔ ﺭﺳﻮﻟﻮﺃ ﮐﯽ ﺑﺸﺮګﺖ ﮐﺔ ﻣﺘﻌﻠﻖ ﺳﻮﺍﻝ ﮐﺮګﺄ ﻧﻪ ﮐﻪ ﮐﻮﺋﯽ ﺍﻭﺭ ﺳﻮﺍﻝ۔‬ ‫ ‬

‫ګﺎﺍﺱ ﺁګﺖ ﮐﺔ ﻋﻤﻮﻡ ﮐﺎ ﻣﻘﺼﺪ ﺟﺎﻧﻨﺔ ﮐﺔ ﻟﺌﺔ ﺍﺋﻤﻪ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆ ﮐﺔ‬

‫ﻣﺬﺍﻫﺐ ﮐﯽ ﺍﺗﺒﺎﻉ ﮐﺮګﺄ ﺗﺐ ګﻪ ﻭﺍﺟﺐ ﺁﺗﺎ ‪ Ｂ‬ﮐﻪ ﺁﭖ ﺗﻮﺣ‪，‬ﺪﺍﻭﺭ ﺍﺱ ﺟ‪，‬ﺴﺔ ﺩګﮕﺮ‬ ‫ﺍﻣﻮﺭﻣ‪ Ｓ‬ﺍﺱ ﺁګﺖ ﮐﺔ ﻣﻘ‪，‬ﺪ ﻫﻮ_ ﮐﺎ ﺍﻋﺘﺒﺎﺭﮐﺮګﺄ ﺟﻮ ‪ Ａ‬ﺑ‪，‬ﺎﻥ ﮐﺮګﺄ ﮔﺔ ۔‬

‫ﺍﺟﺘﻬﺎﺩ ﺍﻭﺭ ﺗﻘﻠ‪，‬ﺪ‬ ‫ﺍﺱ ﮐﯽ ﺣﻘ‪，‬ﻘﺖ ﮐﺎ ﺗﻌﻠﻖ ﺍﺟﺘﻬﺎﺩ ﻭﺗﻘﻠ‪，‬ﺪ ﮐﺔ ﻣﻮﺿﻮﻉ ﺳﺔ ‪ Ｂ‬ﺗﻘﻠ‪，‬ﺪ ﺍګﮏ ﺟﺎ‪Ｈ‬‬ ‫ﺷﺨﺺ ﮐﻮ ﺍﺱ ﺷﺨﺺ ﮐﯽ ﺍﻧﺪ‪＄‬ﯽ ﺍﺗﺒﺎﻉ ﮐﯽ ﻃﺮﻑ ﻟﺔ ﺟﺎﺗﯽ ‪ Ｂ‬ﺟﺴﺔ ﺍ‪ Ｈ‬ﻋﻠﻢ ﻣ‪Ｓ‬‬ ‫ﺷﻤﺎﺭ ﮐ‪，‬ﺎ ﺟﺎﺗﺎ ﻫﻮ ﺍﻭﺭ ﺍﺳﺔ ﺍ‪ Ｈ‬ﻋﻠﻢ ﺳﺔ ﺳﻮﺍﻝ ﮐﺮ_ ﮐﺎ ﻣﺤﺘﺎﺝ ﺑﻨﺎﮐﺮ ﺭﮐ‪ ＃‬ﺩګﺘﯽ ‪Ｂ‬‬ ‫ﺍﺱ ﺳﻠﺴﻠﺔ ﻣ‪ Ａ Ｓ‬ﺍﺑﻦ ﻗ‪，‬ﻢ‪‬ﮐﺔ ﺍګﮏ ﻋﻠﻤﯽ ﻣﺒﺎﺣﺜﺔ ﮐﯽ ﻃﺮﻑ ﺍﺷﺎﺭﻩ ﮐﺮﻧﺎ‬ ‫ﻣﻨﺎﺳﺐ ﺳﻤﺠ‪％‬ﺘﺔ ﻫ‪ Ｓ‬ﺟﻮ ﺍﻥ ﮐﯽ ﻋﻈ‪，‬ﻢ ﮐﺘﺎﺏ ﺍﻋ‪＋‬ﻡ ﺍﻟﻤﻮﻗﻌ‪，‬ﻦ ﻣ‪ Ｓ‬ﺻﻔﺤﻪ ‪187‬ﺗﺎ‬ ‫‪291‬ﻣﻮﺟﻮﺩ ‪ Ｂ‬ﺟﺲ ﻣ‪ Ｓ‬ﺍﻧﻬﻮﺃ _ ﺑﺆﯼ ﻭﺳﻌﺖ ﻧﻈﺮﯼ ﺳﺔ ﻣﻘﻠﺪګﻦ ﮐﺔ ﺗﻤﺎﻡ ﺍ‪Ａ‬‬ ‫ﺩﻻﺋﻞ ﺫﮐﺮ ﮐﺮﮐﺔ ﺍﻥ ﮐﺎ ﺳﻮﺭﺝ ﮐﯽ ﻃﺮﺡ ﺭﻭﺷﻦ ﺩﻻﺋﻞ ﺳﺔ ﺟﺎﻣﻊ ﺭﺩّ ﮐ‪，‬ﺎ ‪ Ｂ‬ﻓﺮﻣﺎﺗﺔ ﻫ‪Ｓ‬‬ ‫‪:‬‬ ‫ﮐﻮﺋﯽ ‪Ｌ‬ﯽ ﺑﻨﺪﻩ ﺍﺱ ﻭﻗﺖ ﺗﮏ ‪Ｆ‬ﺍګﺖ ګﺎﻓﺘﻪ ﻧﻬ‪ Ｓ‬ﻫﻮﺳﮑﺘﺎ ﺟﺐ ﺗﮏ ﻭﻩ ﺍﷲ ﮐﺔ ﺍﭘﻨﺔ‬ ‫ﺭﺳﻮﻝ ﭘﺮ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﺩګﻦ ﮐﺎ ﭘ‪，‬ﺮﻭ ﻧﻪ ﺑﻦ ﺟﺎﺋﺔ ﺍﻭﺭ ﺍﮔﺮ ﻣﻘﻠﺪ ﺍﷲ ﮐﺔ ﺍﭘﻨﺔ ﺭﺳﻮﻝ ﭘﺮ ﻧﺎﺯﻝ‬ ‫ﮐﺮﺩﻩ ﺩګﻦ ﮐﺎ ﻋﻠﻢ ﺭﮐ‪％‬ﺘﺎ ﻫﻮ ﺗﻮﻣﻘﻠﺪ ﻧﻬ‪ Ｓ‬ﺭ＠ ﺑﻠﮑﻪ ‪Ｆ‬ﺍګﺖ ګﺎﻓﺘﻪ ‪ Ｂ‬ﺍﻭﺭﺍﮔﺮ ﺍﷲ ﮐﺔ‬ ‫ﺍﭘﻨﺔ ﺭﺳﻮﻝ ﭘﺮ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﺩګﻦ ﮐﺎ ﻋﻠﻢ ﻧﻬ‪ Ｓ‬ﺭﮐ‪％‬ﺘﺎ ﺗﻮ ﻭﻩ ﺟﺎ‪ Ｂ Ｈ‬ﮔﻤﺮﺍﻩ ‪ Ｂ‬ﺧﻮﺩ ﺍﭘﻨﺔ‬ ‫ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﺍﺱ ﮐﺎﺍﻗﺮﺍﺭ ﮐﺮﺗﺎ ‪ Ｂ‬ﺗﻮ ﺍﺳﺔ ګﻪ ﮐﻬﺎﺃ ﺳﺔ ﻣﻌﻠﻮﻡ ﻫﻮﮔ‪，‬ﺎ ﮐﻪ ﺗﻘﻠ‪，‬ﺪ ﮐﺮﮐﺔ‬

‫‪97‬‬ ‫ﻫﻮ ‪Ｆ‬ﺍګﺖ ګﺎﻓﺘﻪ ﺑﻦ ﮔ‪，‬ﺎ ګﻪ ﻣﻘﻠﺪګﻦ ﮐﺔ ﺍﺱ ﻣﻮﺿﻮﻉ ﭘﺮ ﭘ‪，‬ﺶ ﮐﺮﺩﻩ ‪ Ｃ‬ﺳﻮﺍﻝ ﮐﺎ‬ ‫ﺟﻮﺍﺏ ‪ Ｂ‬ﺍﻭﺭ ﺍﻧﻬ‪ Ｓ‬ﮐﺲ ﻃﺮﺡ ﻣﻌﻠﻮﻡ ﻫﻮﮔ‪，‬ﺎ ﮐﻪ ﺍﮔﺮ ﻭﻩ ‪Ｆ‬ﺍګﺖ ګﺎﻓﺘﻪ ﻟﻮﮔﻮﺃ ﮐﯽ‬ ‫ﺗﻘﻠ‪，‬ﺪ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺗﻮ ﻭﻩ ﺍﻥ ﮐﯽ ﺗﻘﻠ‪，‬ﺪ ﮐﺮ_ ﻣ‪Ｌ Ｓ‬ﯽ ‪Ｆ‬ﺍګﺖ ګﺎﻓﺘﻪ )ﺣﻖ ﺑﺠﺎﻧﺐ(ﻫ‪....Ｓ‬‬ ‫)ﺍﻋ‪＋‬ﻡ ﺍﻟﻤﻮﻗﻌ‪，‬ﻦ ﻻﺑﻦ ﻗ‪，‬ﻢ‪(2/189:‬‬ ‫ﺍﺱ ﻣﻮﺿﻮﻉ ﭘﺮ ګﻪ ﺍګﮏ ﻗﻮﻝ ﻓ‪，‬ﺼﻞ ‪ Ｂ‬ﺍﮔﺮ ګﻪ ﻟﻮﮒ ﺍﭘﻨﺔ ﺩګﻦ ﮐﺎ ﭼﻨﺪﺍﺃ ﻋﻠﻢ ﻧﻬ‪Ｓ‬‬ ‫ﺭﮐ‪％‬ﺘﺔ ﺣﺘﯽ ﮐﻪ ﺗﻮﺣ‪，‬ﺪ ﻭﺍﻃﺎﻋﺖ ﮐﺎ ‪Ｌ‬ﯽ ﻧﻬ‪ Ｓ‬ﺗﻮ ﺍﺱ ﺑﺎﺕ ﮐﺎ ﺍﺩﺭﺍﮎ ﮐ‪，‬ﺴﺔ ﮐﺮﺳﮑﺘﺔ‬ ‫ﻫ‪ Ｓ‬ﮐﻪ ﮐﺴﯽ ﮐﯽ ﺍﺗﺒﺎﻉ ﺍﻭﻟﯽٰ ‪ Ｂ‬ﺍﻭﺭ ﮐﻮﻥ ﺍﻗﺘﺪﺍءﮐﺎ ﺯګﺎﺩﻩ ﺣﻖ ﺩﺍﺭ ‪ Ｂ‬ﺍﻭﺭﮐﻮﻥ ﻟﻮﮒ‬ ‫‪Ｆ‬ﺍګﺖ ګﺎﻓﺘﻪ ﻫ‪ Ｓ‬ﮐﻪ ﺍﻥ ﮐﯽ ‪Ｆ‬ﺍګﺖ ﮐﻮ ﺍﺧﺘ‪，‬ﺎﺭ ﮐﺮګﺄ ﺍﻭﺭ ګﻪ ﻟﻮﮒ ﺟﺒﮑﻪ ﺍﻥ ﮐﺔ ﻗﺪﻡ‬ ‫ﭘ‪，％‬ﻞ ﭼﮑﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ګﻪ ﺑﺪﻋﺎﺕ ﻣ‪ Ｓ‬ﻣﺒﺘ‪ ＋‬ﻫﻮﭼﮑﺔ ﻫ‪ Ｓ‬ﮐ‪，‬ﺎ ﺳﻨﺖ ﺍﻭﺭ ﺳﻠﻒ ﮐﯽ‬ ‫ﺍﺗﺒﺎﻉ ﮐ‪％‬ﻞ ﮐﺮﺳﮑﺘﺔ ﻫ‪ Ｓ‬ﺍﻭ ﺭﮐ‪，‬ﺎ ګﻪ ﺧﺼﺎﺋﺺ ګﻌﻨﯽ ﻋﻠﻤﯽ ﺭﺗﺒﻪ‪،‬ﮐﺴﯽ ﻣﺪﺭﺳﺔ ﮐﯽ‬ ‫ﺳﻨﺪ ﻓﺮﺍﻏﺖ ﺍﻭﺭ ﺳﻠﻒ ﮐﯽ ﮐ‪％‬ﻠﯽ ﺍﺗﺒﺎﻉ ﮐﺎﻣﺤﺾ ﺩﻋﻮﯼ ﺭﺟﺎﻝ ﺍﻭ ﺭﺍﻥ ﮐﺔ ﺣﻘﺎﺋﻖ ﮐﯽ‬ ‫ﻣﻌﺮﻓﺖ ﮐﺔ ﺷﻮﺍ‪ Ｆ‬ﺑﻦ ﺳﮑﺘﺔ ﻫ‪ Ｓ‬؟ﭘ‪％‬ﺮ ﺍﮔﺮ ﮐﻮﺋﯽ ﮐﻬﺔ ﮐﻪ ﺗﻢ ‪Ｌ‬ﯽ ﻣﺎﻧﺘﺔ ﻫﻮﮐﻪ ﺟﻦ‬ ‫ﺍﺋﻤﻪ ﮐﯽ ﺩګﻦ ﻣ‪ Ｓ‬ﺗﻘﻠ‪，‬ﺪ ﮐﯽ ﺟﺎﺗﯽ ‪ Ｂ‬ﻭﻩ ‪Ｆ‬ﺍګﺖ ګﺎﻓﺘﻪ ﺗ‪％‬ﺔ ﺗﻮ ﺍﻥ ﮐﺔ ﻣﻘﻠﺪګﻦ ‪Ｌ‬ﯽ‬ ‫ﻻﻣﺤﺎﻟﻪ ‪Ｆ‬ﺍګﺖ ګﺎﻓﺘﻪ ﻫﯽ ﻫﻮﺋﺔ ﮐ‪，‬ﻮﻧﮑﻪ ﺍﻥ ﮐﺔ ﺑﻌﺪ ﺍﻧﻬﯽ ﮐﯽ ﺭﺍﻩ ﭘﺮ ﮔﺎﻣﺰﻥ ﻫ‪ Ｓ‬ﺗﻮ‬ ‫ﺍﺳﺔ ﮐﻬﺎ ﺟﺎﺋﺔ ﮐﻪ ﺍﻥ ﮐﺔ ﺭﺍﺳﺘﺔ ﭘﺮ ﮔﺎﻣﺰﻥ ﻫﻮﻧﺎ ﻻﻣﺤﺎﻟﻪ ﺍﻥ ﮐﯽ ﺗﻘﻠ‪，‬ﺪ ﮐﻮ ﺑﺎﻃﻞ‬ ‫ﮐﺮﺩګﺘﺎ ‪ Ｂ‬ﮐ‪，‬ﻮﻧﮑﻪ ﺍﻥ ﮐﺎ ﻃﺮګﻘﻪ ﺣﺠﺖ ﮐﯽ ﺍﺗﺒﺎﻉ ﺍﻭﺭ ﺍﭘﻨﯽ ﺗﻘﻠ‪，‬ﺪ ﺳﺔ ﺭﻭﮐﻨﺎ ﺭ＠ ‪Ｂ‬‬ ‫ﺟ‪，‬ﺴﺎ ﮐﻪ ‪ Ａ‬ﺍﻥ ﺷﺎءﺍﷲ ﺍﻥ ﮐﺔ ﻣﺘﻌﻠﻖ ﺫﮐﺮﮐﺮګﺄ ﮔﺔ ﺗﻮ ﺟﻮ ﺣﺠﺖ ﭼ‪％‬ﻮﺅ ﮐﺮ ﻭﻩ ﮐﺎﻡ‬ ‫ﮐﺮﺓ ﺟﺲ _ ﺍﻧﻬﻮﺃ _ ﺍﻭﺭ ﺍﻥ ﺳﺔ ‪Ｌ‬ﯽ ﭘﻬﻠﺔ ﺍﷲ ﺍﻭﺭ ﺍﺱ ﮐﺔ ﺭﺳﻮﻝ _ ﺭﻭﮐﺎ ‪ Ｂ‬ﺗﻮ‬ ‫ﻭﻩ ﺍﻥ ﮐﺔ ﻃﺮګﻘﺔ ﭘﺮ ﻧﻪ ﻫﻮﺍ ﺑﻠﮑﻪ ﺍﺱ ﮐﺎ ﻣﺨﺎﻟﻒ ﻫﻮﺍ ﺍﻥ ﮐﺔ ﻃﺮګﻘﺔ ﭘﺮ ﻭﻩ ‪ Ｂ‬ﺣﺠﺖ ﮐﯽ‬ ‫ﭘ‪，‬ﺮﻭﯼ ﮐﺮﺓ ﺍﻭﺭ ﺩﻟ‪，‬ﻞ ﮐﯽ ﺍﻗﺘﺪﺍءﮐﺮﺓ ﺍﻭﺭ ﺳﻮﺍﺋﺔ ﺭﺳﻮﻝ ﮐﺔ ﺳﻮﺍ ﮐﺴﯽ ﻫﺴﺘﯽ‬ ‫ﮐﺎﺩﺍﻣﻦ ﻧﻪ ﭘﮑﺆﺓ ﮐﻪ ﮐﺘﺎﺏ ﻭﺳﻨﺖ ﭘﺮ ﺍﺳﺔ ﻣﻘﺪﻡ ﮐﺮﺩﺓ ﺍﻭﺭ ﺍﻥ ﺩﻭﻧﻮﺃ ﮐﻮ ﺍﺱ ﮐﺔ ﻗﻮﻝ‬ ‫ﭘﺮ ﭘ‪，‬ﺶ ﮐﺮﺓ ګﻬ‪ Ｓ‬ﺳﺔ ﺍﺱ ﺷﺨﺺ ﮐﺎ ﺑﻄ‪＋‬ﻥ ﻭﺍﺿﺢ ﻫﻮﺟﺎﺗﺎ ‪ Ｂ‬ﺟﻮ ﺗﻘﻠ‪，‬ﺪ ﮐﻮ ﺍﺗﺒﺎﻉ‬ ‫ﻗﺮﺍﺭ ﺩګﺘﺎ ‪ Ｂ‬ﺍﻭ ﺭګﻪ ﻭ‪ Ａ‬ﺍﻭﺭ ﺩ‪＄‬ﻮﮐﻪ ﺩګﻨﺔ ﮐﯽ ﮐﻮﺷﺶ ﮐﺮﺗﺎ ‪ Ｂ‬ګﻪ ﺗﻮ ﺍﺗﺒﺎﻉ ﮐﺔ ﻣﺨﺎﻟﻒ‬

‫‪98‬‬ ‫‪ Ｂ‬ﺍﷲ ﺍﻭﺭ ﺍﺱ ﮐﺔ ﺭﺳﻮﻝ ﺍﻭﺭ ﺍ‪ Ｈ‬ﻋﻠﻢ _ ﺍﻥ ﺩﻭﻧﻮﺃ ﮐﺔ ﻣﺎﺑ‪，‬ﻦ ﻭﺍﺿﺢ ﻭﺍﺿﺢ ﻓﺮﻕ ﺑ‪，‬ﺎﻥ‬ ‫ﮐ‪，‬ﺎ ‪ Ｂ‬ﺍﻭﺭ ﺣﻘﺎﺋﻖ ‪Ｌ‬ﯽ ګﻪ ﻓﺮﻕ ﺑ‪，‬ﺎﻥ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺍﺗﺒﺎﻉ ﺗﻮ ﻣﺘﺒﻮﻉ ﮐﺔ ﺭﺍﺳﺘﺔ ﭘﺮﭼﻠﻨﺎ ﺍﻭﺭ‬ ‫ﻭﻫﯽ ﮐﺮﻧﺎ ‪ Ｂ‬ﺟﻮ ﺍﺱ _ ﮐ‪，‬ﺎ ‪ Ｂ‬۔ﻫﻤﺎﺭﯼ ﮔﻔﺘﮕﻮ ﮐﺎ ﻣﺎﺣﺼﻞ ګﻪ ‪ Ｂ‬ﮐﻪ ﺟﺐ ګﻪ ﻟﻮﮒ‬ ‫ﺣﻖ ﺍﻭﺭ ﺑﺎﻃﻞ ﮐﯽ ﻣﻌﺮﻓﺖ ﻧﻬ‪ Ｓ‬ﺭﮐ‪％‬ﺘﺔ ﺗﻮګﻪ ﮐ‪，‬ﺴﺔ ﺟﺎﻥ ﺳﮑﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ﺟﻦ ﮐﯽ ﻭﻩ‬ ‫ﺗﻘﻠ‪，‬ﺪ ﮐﺮﺭ‪ Ｂ‬ﻫ‪ Ｓ‬ﻭﻩ ‪Ｆ‬ﺍګﺖ ګﺎﻓﺘﻪ ﺍﻭﺭ ﻗﺎﺑﻞ ﺍﺗﺒﺎﻉ ﻫ‪ Ｓ‬؟ﭘ‪％‬ﺮ ﺍﮔﺮ ګﻪ ﻟﻮﮒ ﮐﻬ‪ Ｓ‬ﮐﻪ‬ ‫ﺍﻥ ﮐﺔ ﺑﺆﺓ ﻫﻤ‪，‬ﺸﻪ ﮐﺘﺎﺏ ﻭﺳﻨﺖ ﺑ‪，‬ﺎﻥ ﮐﺮﺗﺔ ﺭ‪ Ｂ‬ﻫ‪ Ｓ‬ﺍﻭﺭ ګﻪ ﺑﺘﺎﺗﺔ ﺭ‪ Ｂ‬ﻫ‪ Ｓ‬ﮐﻪ ﻭﻩ‬ ‫ﻋَﻠَﻢ ﺳﻠﻔ‪，‬ﺖ ﮐﺔ ﺣﺎﻣﻞ ﺍﻭﺭ ﺳﻨﺖ ﻧﺒﻮﯼ ﮐﺔ ﺣﺎﻣﯽ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺑﻨﺪﮔﺎﻥ ﻧﻔﺲ ګﻬﯽ ﺩﻋﻮﯼ‬ ‫ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﮐﻪ ﻭﻫﯽ ﻋﻠﻢ ﻧﺒﻮﯼ ﺍﻭﺭ ﺳﻨﺖ ﻣﻄﻬﺮﻩ ﮐﺔ ﺣﻘ‪，‬ﻖ ﻭﺍﺭﺙ ﻫ‪ Ｓ‬۔ﺑﻘﻮﻝ ﺷﺎﻋﺮ۔‬ ‫ﻭﮐ‪ ＋‬ګﺪﻋﯽ ﻭﺻ‪ ً＋‬ﺑﻠ‪，‬ﻠﯽٰ‬

‫ﻭﻟ‪，‬ﻠﯽ ﻻ ﺗﻘﺮ ﻟ‪％‬ﻢ ﺑﺬﺍﮎ‬

‫‪ Ｃ‬ﺍګﮏ ﻟ‪，‬ﻠﯽٰ ﮐﺔ ﻭﺻﻞ ﮐﺎ ﻣﺪﻋﯽ ‪ Ｂ‬ﺟﺒﮑﻪ ﻟ‪，‬ﻠﯽٰ ﺍﻥ ﮐﺔ ﺍﺱ ﺩﻋﻮﺓ ﮐﻮ ﻗﺒﻮﻝ ﻫﯽ‬ ‫ﻧﻬ‪ Ｓ‬ﮐﺮﺗﯽ‬ ‫‪ Ｃ‬ﺩﻋﻮﯼ ﺩﻟ‪，‬ﻞ ﮐﯽ ﺑﻨﺎءﭘﺮ ﻗﺒﻮﻝ ﮐ‪，‬ﺎ ﺟﺎﺗﺎ ‪Ｌ Ａ Ｂ‬ﯽ ﺩﻋﻮﯼ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﮐﻪ ګﻪ ﻟﻮﮒ‬ ‫ﺣﻖ ﺳﺔ ﻣﻨﺤﺮﻑ ‪Ｆ‬ﺍګﺖ ﺳﺔ ﻧﺎﺑﻠﺪ ﺳ‪＋‬ﻃ‪，‬ﻦ ﮐﺔ ﺧﺪﺍﻡ ﺍﻭﺭ ﺣﮑﺎﻡ ﮐﺔ ﭘ‪，‬ﺮﻭﮐﺎﺭ ﻫ‪ Ｓ‬ﺍﻭﺭ‬ ‫ﻫﻤﺎﺭﯼ ﺩﻟ‪，‬ﻞ ﺍﻥ ﮐﯽ ﻇﺎ‪Ｃ‬ﯼ ﺣﺎﻟﺖ ﺍﻭﺭ ﺍﻥ ﮐﺔ ﺍﻗﻮﺍﻝ ﻫ‪ Ｓ‬۔‬

‫ﺗﻘﻠ‪，‬ﺪ ﻣﻘﺒﻮﻝ ﮐﯽ ﺣﺪﻭﺩ‬ ‫ ‬

‫ﺑ‪＋‬ﺷﺒﻪ ﺗﻘﻠ‪，‬ﺪ ﮐﯽ ﺗﻌﺮګﻒ ﻣ‪ Ｓ‬ﺗﻮﺣ‪，‬ﺪ ﻭﺍګﻤﺎﻥ ﮐﺔ ﻣﺴﺎﺋﻞ ﺷﺎﻣﻞ ﻧﻬ‪ Ｓ‬ﻫ‪Ｃ Ｓ‬‬

‫ﻣﮑﻠﻒ ﭘﺮ ﺍﻥ ﮐﺎ ﺑﺪﻭﻥ ﺗﻘﻠ‪，‬ﺪ ﻋﻠﻢ ﺣﺎﺻﻞ ﮐﺮﻧﺎ ﻓﺮﺽ ‪ Ｂ‬ﮐ‪，‬ﻮﻧﮑﻪ ﺍﷲ ﺗﻌﺎﻟﯽٰ _ ﮐﻔﺎﺭ ﮐﺎ‬ ‫ګﻬﯽ ﻋ‪，‬ﺐ ﺑ‪，‬ﺎﻥ ﮐ‪，‬ﺎ ﮐﻪ ﻭﻩ ﺍﭘﻨﺔ ﺁﺑﺎءﻭﺍﺟﺪﺍﺩ ﺍﻭﺭ ﺑﺆﻭﺃ ﮐﯽ ﺍﺗﺒﺎﻉ ﮐﺎ ﺩﻋﻮﯼ ﮐﺮﺗﺔ ﺗ‪％‬ﺔ‬ ‫۔ﺍﺭﺷﺎﺩ ﻓﺮﻣﺎګﺎ‪:‬‬ ‫‪öθs9uρr& 3 !$tΡu!$t/#u ϵø‹n=tã $uΖø‹xø9r& !$tΒ ßìÎ6®KtΡ ö≅t/ (#θä9$s% ª!$# tΑt“Ρr& !$tΒ (#θãèÎ7®?$# ãΝßγs9 Ÿ≅ŠÏ% #sŒÎ)uρ‬‬ ‫‪) ∩⊇∠⊃∪ tβρ߉tGôγtƒ Ÿωuρ $\↔ø‹x© šχθè=É)÷ètƒ Ÿω öΝèδäτ!$t/#u šχ%x.‬ﺍﻟﺒﻘﺮﻩ‪(170:‬‬

‫‪99‬‬ ‫ګﻌﻨﯽ ‪:‬ﺟﺐ ﺍﻥ ﺳﺔ ﮐﻬﺎﺟﺎﺗﺎ ‪ Ｂ‬ﮐﻪ ﺟﻮ ﺍﷲ _ ﻧﺎﺯﻝ ﮐ‪，‬ﺎ ﺍﺱ ﮐﯽ ﻃﺮﻑ ﺁٶ ﺗﻮﮐﻬﺘﺔ ﻫ‪Ｓ‬‬ ‫ﺑﻠﮑﻪ ‪ Ａ‬ﺍﺱ ﮐﯽ ﺍﺗﺒﺎﻉ ﮐﺮګﺄ ﮔﺔ ﺟﺲ ﭘﺮ ‪ _ Ａ‬ﺍﭘﻨﺔ ﺁﺑﺎءﮐﻮ ﭘﺎګﺎ ﺍﮔﺮﭼﻪ ﺍﻥ ﮐﺔ ﺁﺑﺎءﻧﻪ‬ ‫ﺗﻮ ﻋﻘﻞ ﺭﮐ‪％‬ﺘﺔ ﻫﻮﺃ ﺍﻭﺭﻧﻪ ﻫﯽ ‪Ｆ‬ﺍګﺖ ګﺎﻓﺘﻪ ﻫﻮﺃ۔‬ ‫ﻧ‪，‬ﺰ ﻓﺮﻣﺎګﺎ‪:‬‬ ‫‪$tΡô‰y`uρ $tΒ $uΖç6ó¡ym (#θä9$s% ÉΑθß™§9$# ’n<Î)uρ ª!$# tΑt“Ρr& !$tΒ 4’n<Î) (#öθs9$yès? óΟçλm; Ÿ≅‹Ï% #sŒÎ)uρ‬‬ ‫‪∩⊇⊃⊆∪ tβρ߉tGöκu‰ Ÿωuρ $\↔ø‹x© tβθßϑn=ôètƒ Ÿω öΝèδäτ!$t/#u tβ%x. öθs9uρr& 4 !$tΡu!$t/#u ϵø‹n=tã‬‬ ‫)ﻣﺎﺋﺪﻩ‪(104:‬‬ ‫ګﻌﻨﯽ ‪:‬ﺟﺐ ﺍﻥ ﺳﺔ ﮐﻬﺎ ﺟﺎﺗﺎ ‪ Ｂ‬ﮐﻪ ﺟﻮ ﺍﷲ _ ﻧﺎﺯﻝ ﮐ‪，‬ﺎ ﺍﺱ ﮐﯽ ﺍﻭﺭ ﺭﺳﻮﻝ ﮐﯽ ﻃﺮﻑ‬ ‫ﺁٶ ﺗﻮﮐﻬﺘﺔ ﻫ‪ Ｓ‬ﻫﻤﺎﺭﺓ ﻟﺌﺔ ﻭﻫﯽ ﮐﺎ‪ Ｂ Ｑ‬ﺟﺲ ﭘﺮ‪ _ Ａ‬ﺍﭘﻨﺔ ﺁﺑﺎءﮐﻮ ﭘﺎګﺎﺍﮔﺮﭼﻪ ﺍﻥ ﮐﺔ‬ ‫ﺁﺑﺎءﻧﻪ ﺗﻮ ﮐﭽ‪ ＃‬ﻋﻘﻞ ﺭﮐ‪％‬ﺘﺔ ﻫﻮﺃ ﺍﻭﺭﻧﻪ ﻫﯽ ‪Ｆ‬ﺍګﺖ ګﺎﻓﺘﻪ ﻫﻮﺃ۔‬ ‫ﺑﻬﺖ ﺳﯽ ﺁګﺎﺕ ﺍﺱ ﻣﻌﻨﯽ ﻣ‪ Ｓ‬ﺑﻄﻮﺭ ﻧﺺ ﻣﻮﺟﻮﺩ ﻫ‪ Ｓ‬ﺳﻮﺭة ﺍﻟﻨﺤﻞ ﮐﯽ ﺁګﺖ ﻧﻤﺒﺮ‬ ‫‪ 43‬ﮐﺔ ﻇﺎ‪ Ｃ‬ﮐﺔ ﻣﺘﻌﻠﻖ ﺑﺎﺕ ﻫﻮﭼﮑﯽ ‪ Ｂ‬ﺍﺱ ﮐﺎ ﺍﻧﻄﺒﺎﻕ ﻓﻘﻬﯽ ﺍﻣﻮﺭ ﭘﺮ ﺗﻮﮐ‪，‬ﺎﺟﺎﺳﮑﺘﺎ‬ ‫‪ Ｂ‬ﻟ‪，‬ﮑﻦ ﺗﻮﺣ‪，‬ﺪ ﮐﺔ ﺍﻣﻮﺭ ﭘﺮ ﻧﻬ‪ Ｓ‬ﮐﻪ ګﻪ ‪Ｃ‬ﻣﺴﻠﻤﺎﻥ ﭘﺮ ﻓﺮﺽ ﺍﻭﺭ ﻭﺍﺟﺐ ‪ Ｂ‬ﮐﻪ ﻣﺤﻨﺖ‬ ‫ﮐﺮﮐﺔ ﺗﻮﺣ‪，‬ﺪ ﮐﯽ ﺑﻨ‪，‬ﺎﺩﻭﺃ ﮐﯽ ﻣﻌﺮﻓﺖ ﺣﺎﺻﻞ ﮐﺮﺓ ﺍﻭﺭ ﺍﺱ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﻋﻠﻤﺎءﮐﯽ‬ ‫ﮐﺘﺐ ﭘﺆ‪＄‬ﺔ ﺍﻧﻬ‪ Ｓ‬ﮐﺘﺎﺏ ﺍﷲ ﺍﻭﺭ ﺭﺳﻮﻝ ﺍﷲ‪‬ﮐﯽ ﺳﻨﺖ ﺛﺎﺑﺘﻪ ﭘﺮ ﭘ‪，‬ﺶ ﮐﺮ_ ﮐﺔ‬ ‫ﺑﻌﺪ۔‬ ‫ ‬

‫ﺍﺱ ﮐﺔ ﺑﻌﺪ ګﻪ ﺑ‪，‬ﺎﻥ ‪ Ｂ‬ﮐﻪ ﺍ‪ Ｈ‬ﺫﮐﺮ ﺳﺔ ﮐﻮﻥ ﻟﻮﮒ ﻣﺮﺍﺩ ﻫ‪ Ｓ‬ﺍﺱ ﻣﻘﺎﻡ ﭘﺮ ګﻪ‬

‫ﻋﻠﻤﺎءﻫ‪ Ｓ‬ﺍﻭﺭ ﻋﻠﻤﺎءﻋﻠﯽ ﻣﺮﺍﺗﺐ ﺍﻭﺭ ﺍﭘﻨﯽ ﻣﺨﺼﻮﺹ ﻋﻠﻤﯽ ﻣﻬﺎﺭﺗﻮﺃ ﻣ‪ Ｓ‬ﻣﺨﺘﻠﻒ‬ ‫ﺩﺭﺟﺎﺕ ﭘﺮ ﻓﺎﺋﺰ ﻫ‪ Ｓ‬ﻣﺠﺘﻬﺪ ﻋﻠﻤﺎءﺍﻥ ﺍﺩﻭﺍﺭ ﻣ‪ Ｓ‬ﻧﺎﺩﺭ ﻫ‪ Ｓ‬ﺍﺑﻦ ﻗ‪，‬ﻢ‪‬ﻭﻏ‪，‬ﺮﻩ _‬ ‫ﻣﺠﺘﻬﺪ ﮐﺔ ګﻪ ﺍﻭﺻﺎﻑ ﺑ‪，‬ﺎﻥ ﮐﺌﺔ ﻫ‪ Ｓ‬ﮐﻪ ﮐﺘﺎﺏ ﻭﺳﻨﺖ ﺣﺪګﺚ ﻭﺗﻔﺴ‪，‬ﺮ ﺍﻭﺭ ﻟﻐﺖ‬ ‫ﻋﺮ‪Ｋ‬‬

‫ﮐﺎﻋﺎ‪Ｐ‬‬

‫ﻫﻮﺗﻘﻮﯼ‬

‫ﮐﯽ‬

‫ﺍﻟﻤﻮﻗﻌ‪，‬ﻦ‪،1/44:‬ﺍﻟﻤﻮﺍﻓﻘﺎﺕ‪(4/286:‬‬

‫ﺷﺮﻁ‬

‫ﻧﻬ‪Ｓ‬‬

‫ﻟﮕﺎﺋﯽ‬

‫۔)ﺍﻋ‪＋‬ﻡ‬

‫‪100‬‬ ‫ﻋﻠﻢ ﺍﺻﻮﻝ ﮐﺔ ﺍﺟﺘﻬﺎﺩ ﻭﺗﻘﻠ‪，‬ﺪ ﮐﺔ ﺍﺑﻮﺍﺏ ﻣ‪ Ｓ‬ګﻪ ﻣﺴﺌﻠﻪ ﻣﺘﻮﺍﺗﺮ ‪ Ｂ‬ﺍﻫﻤ‪，‬ﺖ ﮐﺔ ﭘ‪，‬ﺶ‬ ‫ﻧﻈﺮ ‪ Ａ‬ﺟﺲ ﮐﯽ ﺗﺎﮐ‪，‬ﺪ ﮐﺮﻧﺎ ﭼﺎﻫﺘﺔ ﻫ‪ Ｓ‬ﻭﻩ ګﻪ ‪ Ｂ‬ﮐﻪ ﻣﺠﺘﻬﺪ ﻋﺎ‪ Ｐ‬ﺳﺔ ﺑﺆځ ﮐﺮ ﻫﻮﺗﺎ ‪Ｂ‬‬ ‫ﮐ‪，‬ﻮﻧﮑﻪ ﻋﺎ‪ Ｐ‬ﺗﻮﺣﺪګﺚ ﮐﺎ ﻋﺎ‪ Ｐ‬ﻫﻮﮔﺎ ﻓﻘ‪，‬ﻪ ګﺎ ﻟﻐﻮﯼ ﻧﻪ ﻫﻮﮔﺎﺍﻭﺭ ﺍﮔﺮ ﻓﻘﻪ ﮐﺎ ﻋﺎ‪ Ｐ‬ﻫﻮﮔﺎ‬ ‫ﺗﻮﻣﺤﺪﺙ ﺍﻭﺭ ﺣﺎﻓﻆ ﺣﺪګﺚ ﻧﻪ ﻫﻮﮔﺎﺍﮔﺮﭼﻪ ﻋﺎ‪ Ｐ‬ﮐﺔ ﺍګﮏ ﻣﻌ‪，‬ﻦ ﺩﺭﺟﺔ ﺗﮏ ﭘﻬﻨﭽﻨﺔ‬ ‫ﮐﺔ ﻟﺌﺔ ﺍﻥ ﺗﻤﺎﻡ ﻋﻠﻮﻡ ﮐﺎ ﻋﺎ‪ Ｐ‬ﻫﻮﻧﺎ ﻻﺯﻡ ‪ Ｂ‬ﺗﻮ‪ Ｃ‬ﻣﺠﺘﻬﺪ ﻋﺎ‪ Ｐ‬ﻫﻮﺗﺎ ‪ Ｂ‬ﻟ‪，‬ﮑﻦ ‪ Ｃ‬ﻋﺎ‪Ｐ‬‬ ‫ﻣﺠﺘﻬﺪ ﻧﻬ‪ Ｓ‬ﻫﻮﺗﺎ ګﻬﺎﺃ ګﻪ ﺑﺎﺕ ﺍ‪ Ｂ Ａ‬ﮐﻪ ﺣﺪګﺚ ﮐﺎ ﻋﺎ‪ Ｐ‬ﺑﺎﻟﺘﺒﻊ ﻓﻘ‪，‬ﻪ ‪Ｌ‬ﯽ ﻫﻮﺗﺎ ‪ Ｂ‬ﺍﻭﺭ‬ ‫ﻓﻘ‪，‬ﻪ ﺑﺎﻟﺘﺒﻊ ﻣﺤﺪﺙ ‪Ｌ‬ﯽ ﻫﻮﺗﺎ ‪ Ｂ‬ﺍﻭﺭ ﻣﺠﺘﻬﺪ ﻣﻄﻠﻖ ﻭﻩ ﻫﻮﺗﺎ ‪ Ｂ‬ﺟﺲ ﻣ‪ Ｓ‬ﺍﷲ ﮐﺔ ﺍﻧﻌﺎﻡ‬ ‫ﮐﺮﺩﻩ ګﻪ ﺗﻤﺎﻡ ﻋﻠﻮﻡ ﻋﻘﻞ ‪،‬ﺗﻘﻮﯼ‪،‬ﻋﺰﻡ ﺟﻤﻊ ﻫﻮﺟﺎﺋ‪ Ｓ‬ﺟ‪，‬ﺴﺎ ﮐﻪ ﺍﺑﻦ ﺗ‪，‬ﻤ‪，‬ﻪ‪ ‬ﮐﺔ‬ ‫ﻣﺘﻌﻠﻖ ﻣﺸﻬﻮﺭ ‪ Ｂ‬ﮐﻪ ”ﺍګﺴﯽ ﮐﻮﺋﯽ ﺣﺪګﺚ ﻫﯽ ﻧﻬ‪ Ｓ‬ﺟﺴﺔ ﺍﺑﻦ ﺗ‪，‬ﻤ‪，‬ﻪ ﻧﻪ ﺟﺎﻧﺘﺔ‬ ‫ﻫﻮﺃ“ﺍﺱ ﻧﺴﺒﺖ ﺳﺔ ﻭﻩ ﻓﻘ‪，‬ﻪ ﻣﺠﺘﻬﺪ ِﻓﺮَﻕ ﺍﻭﺭ ﻋﻘﺎﺋﺪ ﮐﺔ ﻣﺎ‪ Ｃ‬ﻋﻠﻢ ﺍﺻﻮﻝ ﺍﻭﺭ ﻟﻐﺖ‬ ‫ﻋﺮ‪ Ｋ‬ﺍﻭﺭ ﺗﺎﺭګﺦ ﻭﻣﻨﻄﻖ ﮐﺔ ﺍﻣﺎﻡ ﻫﻮ_ )ﺍﺱ ﮐﺔ ﺛﺒﻮﺕ ﻣ‪ Ｓ‬ﺍﻥ ﮐﯽ ﮐﺘﺎﺏ ”ﺍﻟﺮﺩ ﻋﻠﯽ‬ ‫ﺍﻟﻤﻨﻄﻘ‪，，‬ﻦ“ ﻫﯽ ﮐﺎ‪ Ｂ Ｑ‬ﺍﺱ ﻣ‪ Ｓ‬ﻭﻩ ﺧﺎﻟﺺ ﻣﻨﻄﻘﯽ ﻣﻌﻠﻮﻡ ﻫﻮﺗﺔ ﻫ‪ Ｓ‬ﺟ‪，‬ﺴﺔ ﻏﺰﺍﻟﯽ‬ ‫ﻣﺎ‪ Ｃ‬ﻓﻠﺴﻔﯽ ﺗ‪％‬ﺔ ﭘ‪％‬ﺮ ‪Ｌ‬ﯽ ﺍﭘﻨﯽ ﺩﻭﮐﺘﺎﺑﻮﺃ ”ﻣﻘﺎﺻﺪ ﺍﻟﻔ‪＋‬ﺳﻔﻪ“ﺍﻭﺭ ”ﺗﻬﺎﻓﺖ‬ ‫ﺍﻟﻔ‪＋‬ﺳﻔﻪ“ﻣ‪ Ｓ‬ﻓﻠﺴﻔ‪，‬ﻮﺃ ﮐﺎ‪Ｌ‬ﺮﭘﻮﺭﺭﺩّ ﮐ‪，‬ﺎ‪(Ｂ‬ﺗﻮ ﺟﻮ ﻋﻠﻢ ﺣﺪګﺚ ﻣ‪ Ｓ‬ﻣﺘﺨﺼﺺ ﻫﻮ ﺍﻭﺭ‬ ‫ﺧﻮﺩ ﮐﻮ ﺍﺱ ﻣ‪ Ｓ‬ﺑﺆﺍ ﺳﻤﺠ‪％‬ﺘﺎ ﻫﻮﭘ‪％‬ﺮ ﮐﺴﯽ ﻋﻠﻢ ﺷﺮګﻒ ﻣﺜ‪ ً＋‬ﻋﻠﻢ ﺟﺮﺡ ﻭﺗﻌﺪګﻞ ﻣ‪Ｓ‬‬ ‫ﺩ‪＄‬ﻮﮐﻪ ﺩګﻨﺎ ﺷﺮﻭﻉ ﮐﺮﺩﺓ ﺗﺎﮐﻪ ﭘﺮﻓﺮګﺐ ﻧﻮﺟﻮﺍﻧﺎﻥ ﮐﯽ ﻧﮕﺎﻩ ﻣ‪ Ｓ‬ﻋﻠﻤﺎءﮐﺔ ﻣﻘﺎﻡ‬ ‫ﻭﻣﺮﺗﺒﺔ ﮐﻮ ﮔ‪＂％‬ﺎﺳﮑﺔ ګﻪ ﺷﺨﺺ ﻋﺎ‪ Ｐ‬ﻫﻮﺳﮑﺘﺎ ‪ Ｂ‬ﻧﻪ ﻣﺠﺘﻬﺪ۔‬ ‫‬

‫ﺑ‪＋‬ﺷﺒﻪ ﻋﻠﻤﯽ ﺩﺭﺟﻪ ﺍﻭﺭ ﻋﻠﻤﯽ ﺳﻨﺪ ﺍﺱ ﮐﺔ ﺣﺎﻣﻞ ﮐﯽ ﻋﻠﻤﯽ ﻣﮑﺎﻧﺖ ﮐﯽ ﺍﺱ‬

‫ﻣ‪ Ｓ‬ﻣﻮﺟﻮﺩ ﺩﺭﺟﺔ )ﭘﻮﺯګﺸﻦ( ﮐﺔ ﺍﻋﺘﺒﺎﺭ ﺳﺔ ﺷﺎ‪ Ｂ Ｆ‬ﻟ‪，‬ﮑﻦ ګﻪ ﻣﺤﺾ ﺷﺎ‪ Ｆ‬ﻫﯽ ‪Ｂ‬‬ ‫ﺍﺱ ﮐﯽ ﺣﺎﻟﺖ ﺍﻭﺭ ﻋﻠﻤ‪，‬ﺖ ﮐﺔ ﻣﻄﺎﺑﻖ ﺳﭽﯽ ‪Ｌ‬ﯽ ﻫﻮﺳﮑﺘﯽ ‪ Ｂ‬ﺍﻭﺭ ﺟ‪％‬ﻮ！ﯽ ‪Ｌ‬ﯽ ﺫﺭﺍ‬ ‫ﺑﺘﺎﺋ‪，‬ﺔ ﺷ‪，‬ﺦ ﺍﻻﺳ‪＋‬ﻡ ﺍﺑﻦ ﺗ‪，‬ﻤ‪，‬ﻪ‪‬ﻭﻏ‪，‬ﺮﻩ ﺍﺋﻤﻪ ﺍﻋ‪＋‬ﻡ ﮐﺲ ﺟﺎﻣﻌﻪ ﺳﺔ ﻓﺎﺭﻍ ﺍﻟﺘﺤﺼ‪，‬ﻞ‬ ‫ﺗ‪％‬ﺔ؟ﺍﻧﻬﻮﺃ _ ﻋﻠﻤﺎءﺍﻭﺭ ﻣﺤﻘﻘ‪，‬ﻦ ﺳﺔ ﻋﻠﻢ ﺣﺎﺻﻞ ﮐ‪，‬ﺎ ﭘ‪％‬ﺮ ﻣﺮﺗﺒﻪ ﻋﻠﻢ ﺗﮏ ﭘﻬﻨﭽﻨﺔ‬ ‫ﮐﺔ ﻟﺌﺔ ﻣﺒﺎﺣﺜﺔ ﻭﻣﻨﺎﻇﺮﺓ ﮐﺌﺔ ﻣﺜ‪ ً＋‬ﻋﺮﺏ ﻋﺎ‪ Ｐ‬ﮐﺔ ﻟﺌﺔ ګﻪ ﮐﺎ‪ Ｑ‬ﻧﻬ‪ Ｓ‬ﮐﻪ ﺍﺻﻮﻝ ﺩګﻦ ګﺎ‬

‫‪101‬‬ ‫ﺁﺩﺍﺏ ﮐﺔ ﮐﺴﯽ ﺟﺎﻣﻌﻪ ﺳﺔ ﻓﺎﺭﻍ ﺍﻟﺘﺤﺼ‪，‬ﻞ ﻫﻮﺑﻠﮑﻪ ګﻪ ‪Ｌ‬ﯽ ﺿﺮﻭﺭﯼ ‪ Ｂ‬ﮐﻪ ﺑﻠﮑﻪ ﻟﻐﺖ‬ ‫ﮐﯽ ﺍﺑﺘﺪﺍءﻭﺗﺤﻘ‪，‬ﻖ ﮐﺔ ﮐﺲ ﻣﻌﺎﺷﺮﺓ ﺳﺔ ‪Ｌ‬ﯽ ﻣﻨﺴﻠﮏ ﺭ＠ ﻫﻮ ۔ﻋ‪＋‬ﻣﻪ ﺍﺣﻤﺪ‬ ‫ﺷﺎﮐﺮ‪ ‬ﺑ‪，‬ﺴﻮګﺄ ﺻﺪﯼ ﻣ‪ Ｓ‬ﻋﺮ‪ Ｋ‬ﻟﻐﺖ ﮐﺔ ﺍﻣﺎﻡ ﺗ‪％‬ﺔ ﺍﻥ ﮐﺔ ﺯﻧﺪﻩ ﮐﺎﺭﻧﺎﻣﺔ‬ ‫”ﺍﻟﻤﺘﻨﺒﯽ“ﺍﻭﺭ ”ﻗﻀ‪ ＆，‬ﺍﻟﺸﻌﺮ ﺍﻟﺠﺎ‪Ｉ‬ﯽ“ ﮐﺔ ﺻﻮﺭﺕ ﻣ‪ Ｓ‬ﻣﻮﺟﻮﺩﻫ‪ Ｓ‬ﺍﻭﺭ ﻋ‪＋‬ﻣﻪ ﻣﺤﻤﻮﺩ‬ ‫ﺷﺎﮐﺮ‪‬ﮐﺴﯽ ﺟﺎﻣﻌﻪ ﺳﺔ ﺑﺎﻗﺎﻋﺪﻩ ﻓﺎﺭﻍ ﻧﻪ ﺗ‪％‬ﺔ ۔ﺳﻠﻔ‪，‬ﺖ ﮐﺔ ګﻪ ﺩﻋﻮګﺪﺍﺭ ﻟﻮﮔﻮﺃ ﮐﻮ‬ ‫ﺍﺱ ﻭ‪ Ａ‬ﻣ‪ Ｓ‬ﻣﺒﺘ‪ ＋‬ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﮐﻪ ﺍﻥ ﮐﺔ ﭘﺎﺱ ﺍﺳﺎﻧ‪，‬ﺪ ﺍﻭﺭ ﻋﻠﻤﯽ ﺳﻨﺪګﺄ ﻣﻮﺟﻮﺩ ﻫ‪Ｓ‬‬ ‫ﻟﻬٰﺬﺍ ﻭﻩ ﺍﭘﻨﺔ ﺩﻋﻮﺓ ﻣ‪ Ｓ‬ﺳﭽﺔ ﻫ‪ Ｓ‬ﺗﻮ ﺻﻮﻓ‪，‬ﻪ ﺍﻭﺭ ﻣﻌﺘﺰﻟﻪ ﮐﺔ ﺳﺮﮐﺶ ﺍﻓﺮﺍﺩ ﺟﻮ‬ ‫ﺟﺎﻣﻌﺎﺕ ﻣ‪ Ｓ‬ﺍﺳﺎﺗﺬﻩ ﻫ‪ Ｓ‬ﺍﻭﺭ ﻋﺎﻟﯽ ﺍﺳﺎﻧ‪，‬ﺪ ﮐﺔ ﺣﺎﻣﻞ ﻫ‪ Ｓ‬ﺍﻧﻬ‪ Ｓ‬ﮐ‪，‬ﺎ ﮐﻬ‪ Ｓ‬ﮔﺔ‬ ‫؟ﺑﺪﻋﺖ ﮐﺎ ﮐﺴﯽ ﺳﻨﺪ ګﺎ ﻣﻨﺼﺐ ﺳﺔ ﮐﻮﺋﯽ ﺗﻌﻠﻖ ﻧﻬ‪ Ｓ‬ﻫﻮﺗﺎ۔‬ ‫ ‬

‫ﻟﻮﮔﻮﺃ ﮐﻮ ﻣﺴﺘﻘﻞ ﺩ‪＄‬ﻮﮐﺔ ﻣ‪ Ｓ‬ﺭﮐ‪％‬ﻨﺔ ﮐﺔ ﻟﺌﺔ ﺍﻥ ﮐﺎ ﻃﺮګﻘﻪ ګﻪ ‪ Ｂ‬ﮐﻪ ﭘﻬﻠﺔ‬

‫ﮐﺴﯽ ﻣﻌﺘﺒﺮ ﻋﺎ‪ Ｐ‬ﮐﯽ ﺗﺤﺮګﺮ ﭘ‪，‬ﺶ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺟﺲ ﻣ‪ Ｓ‬ﺍﻥ ﮐﺔ ﻣﺘﻌﻠﻖ ګﻪ ﺷﻬﺎﺩﺕ‬ ‫ﻫﻮﺗﯽ ‪ Ｂ‬ﮐﻪ ګﻪ ﻣﻘﺎﻟﻪ ګﺎﺑﺤﺚ ﺟﻮ ‪Ｌ‬ﯽ ﻫﻮﺩﺭﺳﺖ ‪ Ｂ‬ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆ ﮐﺔ ﻣﻨﻬﺞ ﮐﺔ‬ ‫ﻣﻄﺎﺑﻖ ‪ Ｂ‬ﺍﻭﺭ ﺍﺱ ﮐﻮ ﭘ‪，‬ﺶ ﮐﺮ_ ﻭﺍﻟﺔ ﺳﻠﻔ‪，‬ﺖ ﮐﺔ ﺧﺪﺍﻡ ﻫ‪ Ｓ‬ﺍګﺴﺔ ﻫﯽ ﺩګﮕﺮ ﺍﻗﺪﺍﻡ‬ ‫ﺟﻮ ګﻪ ﻟﻮﮔﻮﺃ ﮐﻮ ﻣﺴﺘﻘﻞ ﺩ‪＄‬ﻮﮐﺔ ﻣ‪ Ｓ‬ﺭﮐ‪％‬ﻨﺔ ﮐﺔ ﻟﺌﺔ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﮐﻪ ﻭﻫﯽ ﺍﷲ ﮐﺔ ﺩګﻦ‬ ‫ﮐﺔ ﺣﻘ‪，‬ﻘﯽ ﻭﺍﺭﺙ ﻫ‪ Ｓ‬ﺍﻭﺭ ﮔﻮګﺎ ﮐﻪ ﻭﻩ ﺗﺤﺮګﺮ ﮐﻮﺋﯽ ﺗﻌﻮګﺰ ‪ Ｂ‬ﺟﻮ ﺍﻧﺤﺮﺍﻑ ﺳﺔ ﺭﻭﮐﺔ‬ ‫ﺭﮐ‪％‬ﺘﺎ ‪ Ｂ‬۔ﺍﷲ ﺟﺎﻧﺘﺎ ‪ Ｂ‬ﮐﻪ ﻣﻘ‪，‬ﺪ ﻋﺎ‪ Ｐ‬ﮐﯽ ﺗﺤﺮګﺮ ﺟﺴﺔ ﻭﻩ ﭘ‪，‬ﺶ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺍﺱ ﮐﺎ‬ ‫ﺗﻌﻠﻖ ﺍﻥ ﮐﯽ ﭘ‪，‬ﺸﮑﺶ ﮐﯽ ﺷﺮﻭﻋﺎﺕ ﺍﻭﺭ ﺟﺴﺔ ﻭﻩ ﻓﺮﻭﻍ ﺩګﻨﺎ ﭼﺎﻫﺘﺔ ﻫ‪ Ｓ‬ﺍﺱ ﮐﺔ‬ ‫ﻣﺘﻌﻠﻖ ﭼﻨﺪ ﻧﺼ‪，‬ﺤﺘﻮﺃ ﺳﺔ ﻫﻮﺗﺎ ‪ Ｂ‬ﻣﺜ‪ ً＋‬ﻧﺎګﻒ ﺍﻟﻌﺘ‪，‬ﺒﯽ _ ﺍﭘﻨﯽ ﮐﺘﺎﺏ ”ﺍﻟﺤﮑﻢ ﺑﻐ‪，‬ﺮ‬ ‫ﻣﺎﺍﻧﺰ ﻝ ﺍﷲ “ ﮐﺔ ﺷﺮﻭﻉ ﻣ‪ Ｓ‬ﺷ‪，‬ﺦ ﻣﺤﻤﺪ ﺑﻦ ﺣﺴﻦ ﺁﻝ ﺷ‪，‬ﺦ ﮐﯽ ﺷﻬﺎﺩﺕ ﺩﺭﺝ ﮐﯽ ‪Ｂ‬‬ ‫ﮐﻪ ﺍﻧﻬﻮﺃ _ ﺍﺱ ﮐﺘﺎﺏ ﮐﺎ ﺍګﮏ ﺟﺰء ﭘﺆ‪＄‬ﺎ ‪ Ｂ‬ﺍﻭﺭ ﺍﺳﺔ ﺩﺭﺳﺖ ﻣﻨﻬﺞ ﭘﺮ ﻗﺮﺍﺭ ﺩګﺎ ‪Ｂ‬‬ ‫۔ﺍﺱ ﻃﺮﺡ ﮐﯽ ﺍﮐﺜﺮ ﺷﻬﺎﺩﺗ‪ Ｓ‬ﻭﻩ ﺍﻥ ﻣﺸﺎﺋﺦ ﺳﺔ ﺩ‪＄‬ﻮﮐﺔ ﻓﺮګﺐ ﺍﻭﺭ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆‬ ‫ﻭﺍﻟﺠﻤﺎﻋ＆ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﭼﻨﺪ ﺍګﮏ ﻣﺴﺎﺋﻞ ﻣ‪ Ｓ‬ﺍﺗﻔﺎﻕ ﮐﺎ ﺩﻋﻮﯼ ﮐﺮﮐﺔ ﻭﻩ ﺍﭘﻨﺔ ﭼﻨﺪ‬ ‫ﺑﺪﻋﺘﯽ ﺍﻭﺭ ﺍﺭﺟﺎﺋﯽ ﻣﺬﻫﺐ ﮐﻮ ﭼ‪％‬ﭙﺎ ﮐﺮ ﺣﺎﺻﻞ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬۔‬

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‫ﺑﻬﺖ ﺳﺔ ﻋﻠﻤﺎءﺍﺳﺎﺗﺬﻩ _ ﺳﻠﻔ‪，‬ﺖ ﮐﺔ ﺩﻋﻮګﺪﺍﺭﻭﺃ ﮐﯽ ﺑﺪﻋﺎﺕ ﮐﺎ ﺭﺩ ﮐ‪，‬ﺎ‪Ｂ‬‬

‫ﻣﺜ‪ ً＋‬ﺇﺍﮐ＂ﺮ ﻋﺒﺪﺍﻟﺮﺣﻤﻦ ﺑﻦ ﺻﺎ‪ Ｏ‬ﺍﻟﻤﺤﻤﻮﺩ ﺟﻮ ﺟﺎﻣﻌﻪ ﺍﻡ ﺍﻟﻘﺮﯼ ﻣ‪ Ｓ‬ﻋﻘ‪，‬ﺪﺓ ﮐﺔ‬ ‫ﺍﺳﺘﺎﺩ ﻫ‪ _ Ｓ‬ﺍﭘﻨﯽ ﮐﺘﺎﺏ ”ﺍﻟﺤﮑﻢ ﺑﻐ‪，‬ﺮ ﻣﺎﺍﻧﺰﻝ ﺍﷲ“ﻣ‪ Ｓ‬ﺷﻬﺎﺩﺕ ﺩګﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ‬ ‫ﺳﻠﻔ‪，‬ﺖ ﮐﺔ ګﻪ ﺩﻋﻮګﺪﺍﺭ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆ ﺳﺔ ！ﮑﺮﺍ_ ﮐﯽ ﺍ‪，Ｉ‬ﺖ ﻧﻬ‪ Ｓ‬ﺭﮐ‪％‬ﺘﺔ ﺍﻥ‬ ‫ﮐﯽ ګﻪ ﮐﺘﺎﺏ ﻋﻠﻤﯽ ﻣﻨﻬﺞ ﺍﻭﺭ ﭘﺎﮐ‪，‬ﺰﻩ ﺯﺑﺎﻥ ﺟﻮ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﮐﺎ ﺧﺎﺻﻪ ‪ Ｂ‬ﮐﺔ ﺍﻭﺻﺎﻑ ﮐﺔ‬ ‫ﺳﺎﺗ‪ ＃‬ﻣﻤﺘﺎﺯ ‪ Ｂ‬ﺟﺒﮑﻪ ګﻪ ﺩﻋﻮګﺪﺍﺭ ﺍﭘﻨﺔ ﻣﺨﺎﻟﻔ‪，‬ﻦ ﮐﺔ ﻟﺌﺔ ﮐﺴﯽ ﻋﻠﻤﯽ ﺷﺮﻋﯽ ګﺎ ﻋﻘﻠﯽ‬ ‫ﺩﻟ‪，‬ﻞ ﮐﺔ ﺑﻐ‪，‬ﺮ ﻫﯽ ﻟﻮ‪ Ｂ‬ﮐﯽ ﺯﺑﺎﻧ‪ Ｓ‬ﺭﮐ‪％‬ﺘﺔ ﻫ‪ Ｓ‬۔ﺍګﺴﺔ ﻫﯽ ﺍﺳﺘﺎﺩ ﺇﺍﮐ＂ﺮ ﻣﺤﻤﺪ‬ ‫ﺍﺑﻮﺭﺣ‪，‬ﻢ ‪،‬ﺷ‪，‬ﺦ ﻋﺒﺪﺍﻟﻌﺰګﺰ ﺍﻟﺸﺎګﺠﯽ ﻭﻏ‪，‬ﺮﻩ ﺍﺋﻤﻪ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﺍﻭﺭﺣﻘ‪，‬ﻘﯽ ﺷﺮﻋﯽ ﺳﻠﻔ‪，‬ﻮﺃ‬ ‫_ ﺍﻥ ﮐﺎﺭﺩّ ﮐ‪，‬ﺎ ‪ Ｂ‬ﺑﻬﺖ ﮐﻢ ﻟﻮﮔﻮﺃ _ ﻣﺪﺧﻠﯽ ﮐﺔ ﺗﺎﺑﻌﺪﺍﺭ ﺍﻥ ﺩﻋﻮګﺪﺍﺭﻭﺃ ﺳﺔ‬ ‫ﺗﻨﺎﺯﻉ ﮐ‪，‬ﺎ ‪ Ｂ‬ﮐ‪，‬ﻮﻧﮑﻪ ﺍﻥ ﮐﺔ ﺳﺮﻭﺃ ﭘﺮ ‪ Ｃ‬ﻣﻮﺅ ﭘﺮ ﮔﻮﺭﻧﻤﻨ¦ ﮐﺎ ＠ﺗ‪ Ｂ ＃‬ﺍﻭﺭ ﮐ‪，‬ﻮﺃ ﻧﻪ ﻫﻮ‬ ‫ﮐﻪ ګﻬﯽ ﻟﻮﮒ ﺣﮑﻢ ﺑﻐ‪，‬ﺮ ﻣﺎﺍﻧﺰﻝ ﺍﷲ ﮐﺔ ﻟﺌﺔ ﺑﻨ‪，‬ﺎﺩ ﻓﺮﺍ‪ Ａ‬ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﻟﻮﮔﻮﺃ ﮐﯽ‬ ‫ﺯﻧﺪﮔﯽ ﻣ‪ Ｓ‬ﺍﷲ ﮐﺔ ﻗﺎﻧﻮﻥ ﮐﯽ ﺣﺎﮐﻤ‪，‬ﺖ ﮐﺎ ﺩﺭﺟﻪ ﮔ‪＂％‬ﺎﺗﺔ ﻫ‪ Ｓ‬ﮔﻮګﺎ ګﻪ ﺷﺮﺍﺏ ﭘ‪，‬ﻨﺎ ګﺎ‬ ‫ﺍﺟﻨﺒﯽ ﻋﻮﺭﺕ ﮐﻮ ﺩګﮑ‪％‬ﻨﺔ ﮐﯽ ﻣﺎﻧﻨﺪ ‪ Ｂ‬ﺍﻭﺭ ﺟﺐ ګﻪ ﺟﺎﻥ ﻟ‪，‬ﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ﻣﻌ‪，‬ﺎﺭ ﺗﺤﻘ‪，‬ﻖ‬ ‫ﺍﻭﺭ ﺩﻟ‪，‬ﻞ ﮐﺎﺟﻮﺍﺏ ﺩﻟ‪，‬ﻞ ﺳﺔ ﺩګﻨﺔ ﻣ‪ Ｓ‬ﻗﺎﺻﺮ ﻫ‪ Ｓ‬ﺗﻮ ！‪，‬ﺆ‪＄‬ﯽ ！‪，‬ﺆ‪＄‬ﯽ ﻣﻨﻄﻘﻮﺃ ﮐﺔ‬ ‫ﺫﺭګﻌﺔ ﺍﭘﻨﺔ ﺗﺎﺑﻌﺪﺍﺭﻭﺃ ﮐﻮ ﺍﻥ ﻋﻠﻤﺎءﻭﺍﺳﺎﺗﺬﻩ ﮐﯽ ﮐﺘﺐ ﭘﺆ‪＄‬ﻨﺔ ﺳﺔ ﺭﻭﮎ ﺩګﺘﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ‬ ‫ﺍﭘﻨﺔ ﻫﯽ ﭘ‪，‬ﺮﻭﮐﺎﺭﻭﺃ ﮐﻮ ﻋﺪﻡ ﺍﻃﻤ‪，‬ﻨﺎﻥ ﺍﻭﺭ ﺍﻧﺪګﺸﻮﺃ ﻣ‪ Ｓ‬ﻣﺒﺘ‪ ＋‬ﺭﮐ‪％‬ﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ﺗﻢ‬ ‫ﺷﺮﻉ ﺳﺔ ﺟﺎ‪ Ｈ‬ﻫﻮ ﺣﻖ ﮐﻮ ﻧﻬ‪ Ｓ‬ﺟﺎﻥ ﺳﮑﺘﺔ ﻧﻪ ﺍﺱ ﮐﯽ ﺗﻤ‪，‬ﺰ ﺭﮐ‪％‬ﺘﺔ ﻫﻮ۔‬ ‫‬

‫ﺗﻢ ﭘﺮ ﺍ‪ Ｈ‬ﻋﻠﻢ ﮐﯽ ﺍﺗﺒﺎﻉ ﻭﺍﺟﺐ ‪ Ｂ‬ﺟﻮ ﮐﻪ ‪ Ａ‬ﻫ‪ Ｓ‬ﮐ‪，‬ﻮﻧﮑﻪ ‪ Ａ‬ﻋﻠﻢ ﺣﺪګﺚ ﮐﺔ‬

‫ﻋﺎ‪ Ｐ‬ﺣﺎﻣﯽ ﺍﻭﺭ ﺳﻠﻔ‪，‬ﺖ ﻣﺘﺒﻊ ﺍﻭﺭ ﺍﺱ ﮐﺔ ﻣﺤﺎﻓﻆ ﻫ‪ Ｓ‬ﮐ‪，‬ﺎ ‪ Ａ‬ﻗﻮﺍﻋﺪ ﻋﻠﻢ ﺟﺮﺡ ﻭﺗﻌﺪګﻞ‬ ‫ﮐﺔ ﺣﺎﻣﻞ ﻧﻬ‪ Ｓ‬ﻫ‪ Ｓ‬ﮐ‪，‬ﺎ ‪ Ａ‬ﻣﺠﺮﻭﺡ ﮐﻮﻣﺠﺮﻭﺡ ﺍﻭﺭ ﺳﺎﻗﻂ ﮐﻮ ﺳﺎﻗﻂ ﻗﺮﺍﺭ ﻧﻬ‪ Ｓ‬ﺩګﺘﺔ‬ ‫ﺍﻭﺭ ﻟﻮﮒ ﻫﻤﺎﺭﯼ ﺑﺎﺕ ﭘﺮ ﺍﻋﺘﻤﺎﺩ ﻧﻬ‪ Ｓ‬ﮐﺮﺗﺔ ؟‬

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‫ﻟﻬٰﺬﺍ ﺁﭖ ﭘﺮ ﻻﺯﻡ ‪ Ｂ‬ﮐﻪ ﺍﭘﻨﯽ ﻋﻘﻞ ﺍګﮏ ﻃﺮﻑ ﺭﮐ‪％‬ﻮ ﺍﻭﺭ ﻧﺎﻣﻮﺃ ﺍﻭﺭ ﻏ‪，‬ﺮﻭﺃ ﮐﯽ‬

‫ګﻪ ﻓﻬﺮﺳﺖ ﺍﭘﻨﺔ ﭘﺎﺱ ﺭﮐ‪％‬ﻮ ﺟﺐ ‪Ｌ‬ﯽ ﺯﻧﺪﮔﯽ ﮐﻮ ﺩﺭﭘ‪，‬ﺶ ﻣﺴﺎﺋﻞ ﻣ‪ Ｓ‬ﺍﷲ ﮐﺎ ﺣﮑﻢ‬ ‫ﻣﻌﻠﻮﻡ ﮐﺮﻧﺎ ﻫﻮ ﺭﺍﺑﻄﻪ ﮐﺮﻭ۔‬ ‫‬

‫‪ Ｃ‬ﻭﻩ ﻋﺎ‪ Ｐ‬ﺟﺲ ﮐﯽ ﺗﻮﺛ‪，‬ﻖ ﻫﻤﺎﺭﺓ ﻣﺸﺎﺋﺦ ﻧﻪ ﮐﺮګﺄ ﻭ ﻩ ﻣﺘﺮﻭﮎ ﺍﻭﺭ ﺳﺎﻗﻂ ‪Ｂ‬‬

‫ﺍﺱ ﮐﯽ ﺍﺗﺒﺎﻉ ګﺎ ﺍﺱ ﮐﺔ ﺍﻗﻮﺍﻝ ﮐﻮ ﺳﻨﻨﺎ ګﺎ ﺍﺱ ﮐﯽ ﮐﺘﺐ ﭘﺆ‪＄‬ﻨﺎ ﺩﺭﺳﺖ ﻧﻬ‪ Ｓ‬ﺧﺼﻮﺻﺎً‬ ‫ﺟﺒﮑﻪ ﻭﻩ ﮐﺴﯽ ”ﻣﻌﺘﺒﺮ“ﻋﺎ‪ Ｐ‬ﮐﯽ ﮐﺴﯽ ﺗﺤﺮګﺮ ﮐﺎ ﺣﺎﻣﻞ ‪Ｌ‬ﯽ ﻧﻪ ﻫﻮ۔‬

‫ﻋﻠﻢ ﺟﺮﺡ ﻭﺗﻌﺪګﻞ‬ ‫‪ Ａ‬ﭘﻬﻠﺔ ﺫﮐﺮ ﮐﺮﭼﮑﺔ ﻫ‪ Ｓ‬ﮐﻪ ګﻪ ﺩﻋﻮګﺪﺍﺭﺍﻥ ﻋﻠﻢ ﺟﺮﺡ ﻭﺗﻌﺪګﻞ ﺳﺔ ﺳﺮﺳﺮﯼ ﺗﻌﻠﻖ‬ ‫ﺭﮐ‪％‬ﺘﺔ ﻫ‪ Ｓ‬ﺗﺎﮐﻪ ﺍﭘﻨﺔ ﺩﺷﻤﻨﻮﺃ ﺍﻭﺭ ﻣﺨﺎﻟﻔ‪，‬ﻦ ﮐﻮ ﻣﺠﺮﻭﺡ ﻗﺮﺍﺭ ﺩﺓ ﺳﮑ‪ Ｓ‬ﺍﺱ ﻣﺪﺧﻠﯽ‬ ‫ﺑﺪﻋﺖ ﮐﯽ ﺑﻨ‪，‬ﺎﺩ ﺭﺑ‪，‬ﻊ ﺍﻟﻤﺪﺧﻠﯽ _ ﺍﭘﻨﯽ ﮐﺘﺎﺏ ”ﻣﻨﻬﺞ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ‪ Ｑ‬ﻧﻘﺪ ﺍﻟﺮﺟﺎﻝ‬ ‫ﻭﺍﻟﮑﺘﺐ ﻭﺍﻟﻄﻮﺍﺋﻒ“ﻣ‪ Ｓ‬ﺇﺍﻟﯽ ﺍﺱ ﮐﯽ ﺍﺱ ﺗﺤﺮګﺮ ﮐﺔ ﺑﻌﺪ ﺑﺔ ﺷﺮﻣﯽ ﺍﻭﺭ ﺑﺔ ﺍﺩ‪ Ｋ‬ﮐﺎ‬ ‫ﺍګﮏ ﺳ‪＋，‬ﺏ ﺍﻣﺈ ﺁګﺎ ﮐﻪ ﻋﺎﻡ ﺍﻓﺮﺍﺩ _ ﺍﺱ ﮐﯽ ﮐﺘﺎﺏ ﮐﻮ ﻫﺘ‪，％‬ﺎﺭ ﺑﻨﺎﻟ‪，‬ﺎ ﺍﺱ ﮐﺔ ﺫﺭګﻌﺔ‬ ‫ﻋﻠﻤﺎء‪،‬ﺍﺋﻤﻪ ﺍﻭﺭ ﺩﺍﻋ‪，‬ﺎﻥ ﺣﻖ ﭘﺮ ﺣﻤﻠﺔ ﮐﺮ_ ﻟﮕﺔ ﺍﺱ ﺷﺨﺺ ﻣﺪﺧﻠﯽ ﮐﺎ ﻣﻌﺎﻣﻠﻪ ﺑﺆﺍ‬ ‫ﻋﺠ‪，‬ﺐ ‪ Ｂ‬ﻭﺍﷲ ګﻪ ﺍﺱ ﺩﻭﺭ ﮐﺎ ﻓﺘﻨﻪ ‪ Ｂ‬ﺣﺪګﺚ ﻭﻋﻠﻮﻡ ﺭﺳﻮﻝ‪‬ﺳﻨﺖ ﮐﺔ ﺭﺩّ ﻣ‪Ｓ‬‬ ‫ﺍﺳﺘﻌﻤﺎﻝ ﮐﺮﺗﺎ ‪ Ｂ‬ﺍﻭﺭ ګﻪ ﺩﻋﻮﯼ ﮐﺮﺗﺎ ‪ Ｂ‬ﮐﻪ ﻭﻩ ﺗﻨﻬﺎ ﺍﺱ ﮐﺎ ﺣﺎﻣﯽ ‪ Ｂ‬ﺍﻭﺭ ﺟﻮ ﺍﺱ ﮐﺔ‬ ‫ﺍﺱ ﺟ‪％‬ﻮټ ﮐﺎ ﭘﺮﺩﻩ ﭼﺎﮎ ﮐﺮګﺄ ﺍﻧﻬ‪ Ｓ‬ﺟﺎ‪، Ｈ‬ﺧﺎﺋﻦ ‪،‬ﺳﻨﺖ ‪،‬ﺣﺪګﺚ ﺍﻭﺭ ﻣﺤﺪﺛ‪，‬ﻦ ﮐﺎ‬ ‫ﺩﺷﻤﻦ ﻗﺮﺍﺭ ﺩګﺘﺎ ‪)Ｂ‬ﺍﺱ ﮐﯽ ﺳﺎﺋ¦ ﺩګﮑ‪％‬ﻨﺔ ﺳﺔ ﺍﺱ ﮐﺔ ﺧﺒ‪，‬ﺚ ﺗﺠﺮګﺤﯽ ﻣﺬﻫﺐ ﺍﻭﺭ‬ ‫ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﺳﺔ ﺍﺱ ﮐﯽ ﺩﺷﻤﻨﯽ ﺍﻭﺭ ﺍﺱ ﮐﺔ ﻭﺍﺿﺢ ﻃﻮﺭ ﭘﺮ ﻣﺮﺟﺌﯽ ﻫﻮ_ ﮐﺎ ﺍﻧﺪﺍﺯﻩ‬ ‫ﻫﻮﺟﺎﺋﺔ ﮔﺎ ‪ _ Ａ‬ﺻﺮﻑ ﺍﺗﻨﺎ ﻫﯽ ﺫﮐﺮ ﮐ‪，‬ﺎ ‪ Ｂ‬ﮐﻪ ګﻪ ﻗﻮﻝ ﻭﻋﻤﻞ ﻣ‪ Ｓ‬ﻓﺮﻕ ﮐﺮﺗﺎ ‪ Ｂ‬ﺍﻭﺭ‬ ‫ﻋﻤﻞ ﮐﻮ ﺍګﻤﺎﻥ ﻣ‪ Ｓ‬ﺩﺍﺧﻞ ﻧﻬ‪ Ｓ‬ﻣﺎﻧﺘﺎ ﺑﻠﮑﻪ ﺍﺱ ﮐﯽ ﻓﺮﻉ ﻗﺮﺍﺭ ﺩګﺘﺎ ‪( Ｂ‬ګﻪ ﺑﺎﺕ ﻣﻌﻠﻮﻡ‬ ‫‪ Ｂ‬ﮐﻪ ﻋﻠﻢ ﺟﺮﺡ ﻭﺗﻌﺪګﻞ ﺍﺳ‪＋‬ﻡ ﮐﺔ ﺟﺰګﺮﻩ ﻋﺮﺏ ﮐﺔ ﺣﺪﻭﺩ ﺳﺔ ﺑﺎ‪ Ｃ‬ﭘ‪，％‬ﻞ ﺟﺎ_ ﮐﺔ‬ ‫ﺑﻌﺪ ﺩﻭﺳﺮﯼ ﺻﺪﯼ ﻫﺠﺮﯼ ﮐﺔ ﺍﻭﺍﺋﻞ ﻣ‪ Ｓ‬ﺷﺮﻭﻉ ﻫﻮﺍ ﺟﺐ ﺍﺳ‪＋‬ﻡ ﻣ‪ Ｓ‬ﮐﭽ‪ ＃‬ﺍګﺴﺔ‬ ‫ﻟﻮﮒ ﺩﺍﺧﻞ ﻫﻮﮔﺌﺔ ﺟﻮ ﺍﺳ‪＋‬ﻡ ﺍﻭﺭﻣﺴﻠﻤﺎﻧﻮﺃ ﮐﻮ ﻧﻘﺼﺎﻥ ﭘﻬﻨﭽﺎﻧﺎ ﭼﺎﻫﺘﺔ ﺗ‪％‬ﺔ‬

‫‪104‬‬ ‫ﺍﻭﺭﺍﻧﻬﻮﺃ _ ﺭﺳﻮﻝ ﺍﷲ‪‬ﭘﺮ ﺟ‪％‬ﻮټ ﺑﻮﻟﻨﺎ ﺍﻭﺭ ﺣﺪګﺜ‪ Ｓ‬ﺑﻨﺎﻧﺎ ﺷﺮﻭﻉ ﮐﺮﺩګﺎ ﺍﺱ ﻭﻗﺖ‬ ‫ﻣﺤﺪﺛ‪，‬ﻦ _ ﺳﻨﺪ ﮐﯽ ﺑﻨ‪，‬ﺎﺩ ﺇﺍﻟﯽ ﺍﻭﺭ ﺍﺳﺔ ﻏﻠﺒﻪ ﺩﺓ ﮐﺮ ﺍﺱ ﮐﺎ ﻣﻄﺎﻟﺒﻪ ﮐﺮ_ ﻟﮕﺔ ﮐﻪ‬ ‫ﮐﻮﻥ ﺣﺪګﺚ ﺭﺳﻮﻝ‪ ‬ﮐﯽ ﺭﻭﺍګﺖ ﮐﺎ ﺍ‪ Ｂ Ｈ‬ﭘ‪％‬ﺮ ﺍﻧﻬﻮﺃ _ ﻋﻠﻢ ﺟﺮﺡ ﻭﺗﻌﺪګﻞ‬ ‫ﺍګﺠﺎﺩ ﮐﺮﻟ‪，‬ﺎﺗﺎﮐﻪ ﺟﻮ ﺣﺪګﺚ ﺭﺳﻮﻝ ﺑ‪，‬ﺎﻥ ﮐﺮﺗﺎ ﻫﻮ ﺍﺱ ﮐﺎ ﺳﭽﺎ ﻫﻮﻧﺎ‬ ‫‪،‬ﺟ‪％‬ﻮ！ﺎﻫﻮﻧﺎ‪،‬ﺿﻌ‪，‬ﻒ ﻫﻮﻧﺎګﺎ ﻣﺠﺮﻭﺡ ﻫﻮﻧﺎ ﺑ‪，‬ﺎﻥ ﮐﺮﺳﮑ‪ Ｓ‬ﺍﻭﺭ ﺳﻨﺖ ﺭﺳﻮﻝ‪ ‬ﮐﻮ‬ ‫ﺗﺒﺪګﻠﯽ ﮐﺔ ﺍﻣﮑﺎﻥ ﺳﺔ ﻣﺤﻔﻮﻅ ﺑﻨﺎﺳﮑ‪ Ｓ‬ﻋﻠﻤﺎءﺍﻭﺭ ﺣﺎﻣﻠ‪，‬ﻦ ﺷﺮګﻌﺖ _ ﺍﺱ ﻣ‪Ｓ‬‬ ‫ﮐﻮﺋﯽ ﮐﺮﺍﻫﺖ ﻣﺤﺴﻮﺱ ﻧﻪ ﮐﯽ ﺟ‪，‬ﺴﺎ ﮐﻪ ﻣﺪﺧﻠﯽ ﺍﭘﻨﺔ ﭘ‪，‬ﺮﻭﮐﺎﺭﻭﺃ ﮐﻮ ﺑﺎﻭﺭ ﮐﺮﺍﺗﺎ ‪Ｂ‬‬ ‫ﮐﻪ ګﻪ ﻋﻠﻤﺎءﮐﯽ ﻏ‪，‬ﺒﺖ ‪،‬ﭼﻐﻠﺨﻮﺭﯼ ‪،‬ﺍﻭﺭ ﺑﺔ ﺍﺩ‪ Ｂ Ｋ‬ﺍﻭﺭ ﺟﻦ ﻋﻠﻤﺎءﮐﻮ ﺍﻣﺖ _ ﻗﺒﻮﻝ‬ ‫ﮐ‪，‬ﺎ ﺍﻥ ﮐﺔ ﻣﺘﻌﻠﻖ ﻧﺎﻗﺺ ﺷﻌﻮﺭ ‪ Ｂ‬۔ﻃﺒﻘﺎﺕ ﺭﺟﺎﻝ ﮐﯽ ﮐﺘﺎﺑ‪ Ｓ‬ﻋﺎﻡ ﻃﻮﺭ ﭘﺮ ﺭﺍﻭګﺎﻥ‬ ‫ﺣﺪګﺚ ‪،‬ﻧﺎﻗﺪګﻦ ﺍﻭﺭ ﺣﻔﺎﻅ ﺣﺪګﺚ ﮐﺔ ﻣﺘﻌﻠﻖ ﻫﻮﺗﯽ ﻫ‪ Ｓ‬ﺍﻥ ﻣ‪ Ｓ‬ﺳﺔ ﺑﻌﺾ ﻣ‪Ｓ‬‬ ‫ﺭﺟﺎﻝ ﮐﯽ ﺳ‪，‬ﺮﺗ‪Ｌ Ｓ‬ﯽ ﻫﻮﺗﯽ ﻫ‪ Ｓ‬ﺟ‪，‬ﺴﺎ ﮐﻪ ﺫﻫﺒﯽ ﮐﯽ ”ﺳ‪，‬ﺮﺍﻋ‪＋‬ﻡ ﺍﻟﻨﺒ‪＋‬ء“ﺧ‪＋‬ﺻﻪ ګﻪ‬ ‫‪ Ｂ‬ﮐﻪ ګﻪ ﻋﻠﻢ ﺭﺍﻭﯼ ﺣﺪګﺚ ﮐﺔ ﻣﺮﺗﺒﺔ ﮐﯽ ﺗﺤﻘ‪，‬ﻖ ﮐﺔ ﻟﺌﺔ ﻭﺟﻮﺩ ﻣ‪ Ｓ‬ﺁګﺎﺗﺎﮐﻪ ﺳﻨﺖ‬ ‫ﺭﺳﻮﻝ‪‬ﮐﻮ ﻣﺤﻔﻮﻅ ﺑﻨﺎګﺎﺟﺎﺳﮑﺔ ﺟﻮ ﻋﻠﻤﺎء ﺭﺳﻮﻝ ﺍﷲ‪‬ﺳﺔ ﻏﻠﻂ ﺭﻭﺍګﺖ ﻧﻪ‬ ‫ﮐﺮﺗﺔ ﻫﻮﺃ ﺍﻥ ﮐﺔ ﺧ‪＋‬ﻑ ګﻪ ﻋﻠﻢ ﺯګﺎﺩﺗﯽ ﮐﺲ ﻃﺮﺡ ﻫﻮﺳﮑﺘﺎ‪ Ｂ‬ګﻪ ﺗﻮﻣﺨﺎﻟﻒ ﺳﻨﺖ‬ ‫ﺭﻭﺍګﺖ ﮐﻮ ﺩﻟ‪，‬ﻞ ﻭﺣﺠﺖ ﮐﺔ ﺫﺭګﻌﺔ ﻣﻨﮑﺸﻒ ﻭ ﻣﻌﻠﻮﻡ ﮐﺮ_ ﮐﺎ ﺍګﮏ ﺫﺭګﻌﻪ ‪ Ｂ‬ﺟﺐ‬ ‫ﺍﻥ ﺩﻋﻮګﺪﺍﺭﻭﺃ ﮐﻮ ګﻘ‪，‬ﻦ ﻫﻮﮔ‪，‬ﺎ ﮐﻪ ﻭﻩ ﺩﻟ‪，‬ﻞ ﮐﺎ ﺟﻮﺍﺏ ﺩﻟ‪，‬ﻞ ﺳﺔ ﺩګﻨﺔ ﻣ‪ Ｓ‬ﻗﺎﺻﺮ ﻫ‪Ｓ‬‬ ‫ﺗﻮ ﺩﻭﺳﺮﯼ ﻣﻮﺯﻭﺃ ﻃﺮګﻘﻪ ﺍﺧﺘ‪，‬ﺎﺭ ﮐﺮﻟ‪，‬ﺎ ﮐﻪ ﺍﻟﻔﺎﻅ ﺟﺮﺡ ﮐﺔ ﻟﺔ ﻟﺌﺔ ﮔﻮګﺎ ﻭﻩ ﻗ‪，‬ﻨﭽ‪，‬ﺎﺃ‬ ‫ﻫ‪ Ｓ‬ﺟﻮ ﮐﺴﯽ ﺩﻟ‪，‬ﻞ ﻭﺣﺠﺖ ﮐﺔ ﺑﻐ‪，‬ﺮ ﮐﺴﯽ ‪Ｌ‬ﯽ ﻋﺎ‪ Ｐ‬ﮐﺎ ﻣﺮﺗﺒﻪ ﮐﺎټ ﮐﺮ ﺭﮐ‪ ＃‬ﺩګﺘﯽ ﻫ‪Ｓ‬‬ ‫ګﻬﯽ ﺣﺎﻝ ﺍﻥ ﮐﺔ ﺩﻻﺋﻞ ﮐﻮ ﭘ‪，‬ﺶ ﮐﺮ_ ﮐﺎ ‪ Ｂ‬ﺟﻦ ﺳﺔ ګﻪ ﺍﭘﻨﺔ ﻧﻈﺮګﺎﺕ ﺛﺎﺑﺖ ﮐﺮ_‬ ‫ﮐﯽ ﮐﻮﺷﺶ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺟ‪，‬ﺴﺎ ﮐﻪ ‪ Ａ‬ﻭﺍﺿﺢ ﮐﺮګﺄ ﮔﺔ ﮐﻪ ﻣﺪﺧﻠﯽ ﺍﻭﺭ ﺍﺱ ﮐﺔ ﺑﻐﻞ ﺑﭽﺔ‬ ‫ﻋﺘ‪，‬ﺒﯽ _ ﺍﭘﻨﯽ ﮐﺘﺎﺑﻮﺃ ﻣ‪ Ｓ‬ﮐ‪，‬ﺎ ‪Ｂ‬۔ﺍﻥ ﻟﻮﮔﻮﺃ _ ﺍﭘﻨﯽ ﻧ‪ ¦，‬ﮐﯽ ﻭګﺐ ﺳﺎﺋ＂ﺲ ﭘﺮ ﺍﻥ‬ ‫ﮐﺔ ﻧﻈﺮګﺎﺕ ﮐﺔ ﻣﻄﺎﺑﻖ ﺍﻥ ﮐﺔ ﻧﺰﺩګﮏ ﻣﺠﺮﻭﺣ‪，‬ﻦ ﮐﯽ ﻟﺴ＂‪ Ｓ‬ﺗ‪，‬ﺎﺭ ﮐﺮﺭﮐ‪％‬ﯽ ﻫ‪ Ｓ‬ﺍﻭﺭ‬ ‫ﭘ‪％‬ﺮ ﺍګﺴﯽ ﺗﻨﮓ ﻧﻈﺮﯼ ﮐﺎ ﻣﻈﺎ‪Ｃ‬ﻩ ﮐﺮ_ ﻟﮕﺔ ﺟﻮﺍﻣﺖ ﮐﻮ ﮐﻤﺰﻭﺭ ﮐﺮﺩﺓ ﺍﻭﺭ ﺟﺴﺔ‬

‫‪105‬‬ ‫ﺑﻨﺪﺓ ﮐﯽ ﺑﻨﺪﮔﯽ ﺍﻭﺭ ﻭﺿﻌﯽ ﻗﻮﺍﻧ‪，‬ﻦ ﭘﺮ ﺭﺍﺿﯽ ﻭﺧﻮﺵ ﻫﻮﻧﺎ ﻫﯽ ﮐ‪，‬ﺎ ﺟﺎﺳﮑﺘﺎ ‪Ｂ‬‬ ‫ﺟﺒﮑﻪ ﺭﺳﻮﻝ ﺍﷲ‪‬ﺍﺱ ﮐﻤﺰﻭﺭﯼ ﺍﻭﺭ ﻏﺎﻓﻞ ﮐﺮﺩګﻨﺔ ﻭﺍﻟﯽ ﺧﺮﺍ‪ Ｋ‬ﺳﺔ ‪Ｃ‬ﮔﺰ ﺧﻮﺵ ﻧﻪ‬ ‫ﻫﻮﺃ ﮔﺔ ﺍګﮏ ﺍﻭﺭ ﺑﺎﺕ ﺟﺲ ﮐﯽ ﻃﺮﻑ ﺍﺷﺎﺭﻩ ﮐﺮﻧﺎ ﺿﺮﻭﺭﯼ ‪ Ｂ‬ﮐﻪ ګﻪ ﺩﻋﻮګﺪﺍﺭ ﻟﻮﮒ‬ ‫ﺣﮑﺎﻡ ﮐﻮ ﺇ‪＄‬ﺎﻝ ﺑﻨﺎﺗﺔ ﻫ‪ Ｓ‬ﺍﺱ ﻃﺮﺡ ﮐﯽ ﻟﺴ＂‪ Ｓ‬ﺟﺎﺭﯼ ﮐﺮ_ ﮐﺎ ﻣﻘﺼﺪ ګﻬﯽ ‪ Ｂ‬ﮐﻪ‬ ‫ﺩﺍﻋ‪，‬ﺎﻥ ﺣﻖ ﺍﻭﺭ ﻋﻠﻤﺎءﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﮐﻮ ﺧﻮﻓﺰﺩﻩ ﮐ‪，‬ﺎ ﺟﺎﺋﺔ ﺍﺱ ﮐﯽ ﺯﻧﺪﻩ ﻣﺜﺎﻝ ﺑ‪＋‬ﻝ ﻓﻠﭙﺲ‬ ‫‪ Ｂ‬ﮐﻪ ﺍﻥ ﻇﺎﻟﻤﻮﺃ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﮐﺌﺔ ﺟﺎ_ ﻭﺍﻟﺔ ﺍﺱ ﮐﺔ ﻣﻨﺎﻇﺮﺓ ﻣ‪ Ｓ‬ﻟﻮﮒ ګﻪ ﺍﺳﺔ‬ ‫ﺧﺎﺭﺟﯽ ﺍﻭﺭ ﺳﺮﻭﺭﯼ ﻗﺮﺍﺭ ﺩګﺘﺔ ﻫ‪ Ｓ‬ﺍﺱ ﺑﻨﺎءﭘﺮ ﮐﻪ ﺍﺱ _ ﻟﻨﺪﻥ ﻣ‪ Ｓ‬ﻭﺍﻗﻊ ﻣﺠﻠﺲ‬ ‫ﺍﺳ‪＋‬ﻣﯽ ﮐﺔ ﻣﺮﮐﺰ ﻣ‪ Ｓ‬ﻟ‪，‬ﮑﭽﺮ ﮐﯽ ﺩﻋﻮﺕ ﮐﻮ ﻗﺒﻮﻝ ﮐﺮﻟ‪，‬ﺎ ﺗ‪％‬ﺎ ﺍﻭﺭ ﺍﮔﺮ ﻭﻩ ﺭﻭﻡ ﮐﺔ‬ ‫ﮐﺴﯽ ﮐﻨ‪，‬ﺴﺔ ﻣ‪ Ｓ‬ﻟ‪，‬ﮑﭽﺮ ﮐﯽ ﺩﻋﻮﺕ ﻗﺒﻮﻝ ﮐﺮﻟ‪，‬ﺘﺎ ﺗﻮ ګﻪ ﺍﺳﺔ ‪Ｃ‬ﮔﺰ ﺍﻥ ﺍﻟﻘﺎﺑﺎﺕ ﺳﺔ ﻧﻪ‬ ‫ﻧﻮﺍﺯﺗﺔ ۔ﺍﺳﯽ ﻟﺌﺔ ﺑ‪＋‬ﻝ ﮐﻮ ﺗﻮﺣ‪，‬ﺪ ﺳﺔ ﻣﺘﻌﻠﻖ ﺍﭘﻨﯽ ﮐﺘﺎﺏ ﻣ‪ Ｓ‬ﺗﺒﺪګﻠﯽ ﮐﺮ ﭘﺆﯼ‬ ‫ﺟﺐ ﺍﻥ ﻣﺪﺧﻠ‪，‬ﻮﺃ _ ﺍﺳﺔ ﺧﻮﻓﺰﺩﻩ ﺍﻭﺭ ﺩ‪＄‬ﻤﮑﺎ_ ﮐﺔ ﻟ‪，‬ﺔ ﺍﺱ ﮐﺎ ﻧﺎﻡ ﻣﺠﺮﻭﺣ‪，‬ﻦ )ﺟﻮ‬ ‫ﺟﺮﺡ ﺍﮔﺮ ﮐﻮﺋﯽ ﻣﺨﺎﻟﻔﺖ ﻣ‪ Ｓ‬ﮐﺮﺓ ﺗﻮ ﻭﻩ ﺍﺳﺔ ﻏ‪，‬ﺒﺖ ﺳﻤﺠ‪％‬ﺘﺔ ﻫ‪(Ｓ‬ﮐﯽ ﻟﺴ¦ ﻣ‪Ｓ‬‬ ‫ﺷﺎﻣﻞ ﮐﺮﺩګﺎ۔‬

‫‪106‬‬ ‫ﭼ‪＂％‬ﯽ ﻓﺼﻞ‬

‫ﻧﺌﯽ ﻧﺴﻞ ﮐﻮ ﺍﺱ ﻧﻘﺎﺏ ﭘﻮﺵ ﺍﺭﺟﺎﺋﯽ ﻓﺘﻨﺔ ﺳﺔ‬ ‫ﺧﻮﺩ ﮐﻮ ﺩﻭﺭ ﺭﮐ‪％‬ﻨﺔ ﮐﯽ ﺩﻋﻮﺕ !‬ ‫ﺍﮔﺮﻣﺴﺌﻠﻪ ﺩګﻦ ﺍﷲ ﮐﺔ ﻗﺎﻧﻮﻥ ﮐﺔ ﻣﺮﺗﺒﺔ ﺍﻭﺭ ﺗﻮﺣ‪，‬ﺪ ﮐﺔ ﻓﻬﻢ ﻣ‪ Ｓ‬ﻣﺤﺾ ﻏﻠﻄﯽ ﺗﮏ‬ ‫ﻫﻮﺗﺎ ﺗﻮ ﺍ‪ Ｈ‬ﺍﻟﺴﻨﻪ ﮐﺔ ＠ﺃ ﺭﺍﺋﺞ ﺣﺪﻭﺩ ﮐﺔ ﺗﺤﺖ ﻋﻤﻮﻣﺎً ﺍﺳﺔ ﻗﺒﻮﻝ ﮐﺮﻟ‪，‬ﺎ ﺟﺎﺗﺎ ﺍﺱ‬ ‫ﮔﺮﻭﻩ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﻣﻌﺎﺷﺮﺕ ﺍﺱ ﻭﻗﺖ ﺗﮏ ﺟﺎﺋﺰ ﻫﻮﺟﺎﺗﯽ ﺟﺐ ﺗﮏ ﺍﷲ ﺗﻌﺎﻟﯽٰ ﺍﻧﻬ‪Ｓ‬‬ ‫ﺣﻖ ﺳﺔ ﺁﺷﻨﺎ ﮐﺮﺩګﺘﺎ ﺟ‪，‬ﺴﺎ ﮐﻪ ﺍﺧﻮﺍﻥ ﺍﻟﻤﺴﻠﻤﻮﻥ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﻋﻨﻘﺮګﺐ ﻫﻮ_ ﻭﺍﻻ ‪Ｂ‬۔‬ ‫ﻟ‪，‬ﮑﻦ ﺍﺱ ﺟﻤﺎﻋﺖ ﮐﺎ ﻣﻌﺎﻣﻠﻪ ﺑﺆﺍ ﺩﻭﺭ ﺭﺱ ﺍﻭ ﺭﺧﺮﺍﺏ ﺍﻧﺠﺎﻡ ﻫﻮ_ ﻭﺍﻻ ‪ Ｂ‬ﺍﻥ ﮐﺔ ﺍﻥ‬ ‫ﺳﺎﻟ‪，‬ﺐ _ ﺟﻮ ‪ _ Ａ‬ﺑ‪，‬ﺎﻥ ﮐﺌﺔ ﻣﺠﺒﻮﺭ ﮐﺮﺩګﺎ ﮐﻪ ﻧﻮﺟﻮﺍﻧﻮﺃ ﮐﻮ ﺍﺱ ﮔﺮﻭﻩ ﺳﺔ ﺩﻭﺭﺭﮐ‪％‬ﺎ‬ ‫ﺟﺎﺋﺔ ﺍﻭﺭ ﺍﻥ ﮐﺔ ﺑﺎﻃﻞ ﮐﻮ ﺗﻮﺅ ﺩګﺎﺟﺎﺋﺔ ﺍﻭﺭ ﺍﻧﻬ‪ Ｓ‬ﺍﺱ ﻋﻈ‪，‬ﻢ ﺩګﻦ ﺳﺔ ﻧﺴﺒﺖ ﻧﻪ‬ ‫ﻫﻮ_ ﮐﯽ ﺑﻨﺎءﭘﺮ ﺑﺔ ﮐﺎﺭ ﺍﻭﺭ ﺑﺔ ﻓﺎﺋﺪﻩ ﻗﺮﺍﺭ ﺩګﺎﺟﺎﺋﺔ ﺍﺱ ﺑﺪﻋﺘﯽ ﺗﺤﺮګﮏ _ ﺍګﮏ‬ ‫ﻧﺴﻞ ﺗ‪，‬ﺎﺭ ﮐﯽ ﺟﺲ ﮐﯽ ﺧﺼﻮﺻ‪，‬ﺎﺕ ﺩﺭﺝ ﺫګﻞ ﻫ‪: Ｓ‬‬

‫ ﺧﻮﺩ ﮐﻮ ﻋﺎﺟﺰ ﮐﺮﺩګﻨﺎ ‪،‬ﺟ‪％‬ﮏ ﺟﺎﻧﺎ‬ ‫ﺍ ﺱ ﺟﻤﺎﻋﺖ ﮐﺔ ﭘ‪，‬ﺮﻭﮐﺎﺭﻭﺃ ﮐﯽ ګﻪ ﺑﻨ‪，‬ﺎﺩﯼ ﺻﻔﺖ ‪ Ｂ‬ﮐﻪ ﻭﻩ ﺍﭘﻨﺔ ﭘ‪，‬ﺮﻭﮐﺎﺭﻭﺃ ﮐﯽ‬ ‫ﺗﺮﺑ‪，‬ﺖ ﺍﺳﯽ ﻧﻬﺞ ﭘﺮ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﮐﻪ ﺟﻮ ‪Ｌ‬ﯽ ﺣﮑﻮﻣﺖ ﻣ‪ Ｓ‬ﺷﺎﻣﻞ ﻫﻮ ﺍﺱ ﮐﺔ ﺁﮔﺔ‬ ‫ﺟ‪％‬ﮏ ﺟﺎٶﺍﺱ ﺳﺔ ﻫﻤﺎﺭﺍ ﻣﻘﺼﺪ ګﻪ ﻧﻬ‪ Ｂ Ｓ‬ﮐﻪ ﺍﺱ ﻭﻗﺖ ﮔﻮﺭﻧﻤﻨ¦ ګﺎ ﺣﺎﮐﻢ ﮐﺔ‬ ‫ﺧ‪＋‬ﻑ ﺧﺮﻭﺝ ﮐﺮﻧﺎ ﻭﺍﺟﺐ ‪ Ｂ‬ﺗﻮګﻪ ﺧﺮﻭﺝ ﻫﯽ ﮐﺮګﺄ ﺑﻠﮑﻪ ګﻪ ﻟﻮﮒ ﺍﺱ‬ ‫ﮐﺎﺍﻧﮑﺎﺭﮐﺮﺩګﺘﺔ ﻫ‪ Ｓ‬ﺣﺘﯽ ﮐﻪ ﻣﺤﻔﻮﻅ ﺗﻨﻘ‪，‬ﺪ ‪Ｌ‬ﯽ ﻧﻬ‪ Ｓ‬ﮐﺮﺗﺔ ﺣﺎﻻﻧﮑﻪ ﺍﻥ ﺳﺔ ﭘﻬﻠﺔ ﮐﺔ‬ ‫ﻣﺮﺟﺌﻪ _ ‪Ｌ‬ﯽ ﺍګﺴﺎ ﻧﻬ‪ Ｓ‬ﮐ‪，‬ﺎ ګﻪ ﻣﮑﻤﻞ ﻃﻮﺭ ﭘﺮ ﺍﺱ ﺇﮔﺮ ﭘﺮ ﭘﻬﻨﭻ ﭼﮑﺔ ﻫ‪ Ｓ‬ﺟﻮ‬

‫‪107‬‬ ‫ﺻﻮﻓ‪，‬ﻪ _ ﺍﭘﻨﺔ ﭘ‪，‬ﺮﻭﮐﺎﺭﻭﺃ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﮐ‪，‬ﺎ ‪ Ｂ‬ﮐﻪ ﺷ‪，‬ﺦ ﮐﺔ ﻣﻨﺼﺐ ﮐﻮ ﻣﻄﻠﻘﺎً ﺑﺰﺭﮒ‬ ‫ﻣﺎﻧﺎ ﺟﺎﺋﺔ ﺍﻭﺭ ﺍﺳ‪＋‬ﻣﯽ ﺗﺸﺨﺺ ﮐﺔ ﻣﻨﻔﺮﺩ ﮔ‪％‬ﺮ ﮐﻮ ﺗﻨﮓ ﮐﺮﺩګﺎﺟﺎﺋﺔ ﺣﺎﻻﻧﮑﻪ ﻣﺸﺎﺋﺦ‬ ‫ﮐﯽ ﺍﺱ ﺗﻘﻠ‪，‬ﺪ ﮐﻮ ﻣﺤﻔﻮﻅ ﻋﻘﻞ ﺳﻠ‪，‬ﻢ ‪Ｃ‬ﮔﺰ ﻗﺒﻮﻝ ﻧﻪ ﮐﺮﺓ ﮔﯽ ﺩﺭﺍﺻﻞ ﻃﺮګﻘﺔ ﻣﺨﺘﻠﻒ‬ ‫ﻫ‪ Ｓ‬ﻧﺘﺎﺋﺞ ﺍګﮏ ﻫﯽ ﻫ‪ Ｓ‬ﺑﺎﻵﺧﺮ ګﻪ ﺩﻭﻧﻮﺃ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆ ﮐﺔ ﻣﻨﻬﺞ ﮐﺔ ﺁﮔﺔ‬ ‫ﺇ‪，＄‬ﺮ ﻫﻮﺟﺎﺗﺔ ﻫ‪Ｓ‬۔‬

‫ ﻣﺴﻠﻤﺎﻧﻮﺃ ﮐﯽ ﻣﺸﮑ‪＋‬ﺕ ﺳﺔ ﻋﺪﻡ ﺩﻟﭽﺴﭙﯽ‬ ‫ﻭﻻﭘﺮﻭﺍﻫﯽ‬ ‫ګﻪ ﺳﻠﻔ‪，‬ﺖ ﮐﺔ ﺩﻋﻮګﺪﺍﺭﻭﺃ ﮐﺔ ﻣﻨﮑﺮ ﺧﻄﻮﻁ ﮐﺎ ﻓﻄﺮﯼ ﻧﺘ‪，‬ﺠﻪ ‪ Ｂ‬ﺍﻭﺭ ﻧﻮﺟﻮﺍﻧﺎﻥ ﺍﻣﺖ‬ ‫ﮐﺔ ﻧﺰﺩګﮏ ﻗﺎﺑﻞ ﻗﺪﺭ ﻋﻠﻤﺎءﻭﺩﻋﺎۃ ﮐﺔ ﻣﺘﻌﻠﻖ ﻣﻌ‪，‬ﻮﺏ ﺍﻟﻔﺎﻅ ﺍﻭﺭ ﺟ‪％‬ﻮ！ﺔ ﺍﻟﺰﺍﻣﺎﺕ ﻫﯽ‬ ‫ﻧﻮﺟﻮﺍﻧﺎﻥ ﺍﻣﺖ ﮐﺔ ﺍﻥ ﺩﻭﻧﻮﺃ ﮔﺮﻭﻫﻮﺃ ﮐﺔ ﻣﺎﺑ‪，‬ﻦ ﺑُﻌﺪ ﮐﺎ ﺳﺒﺐ ﻫ‪ Ｓ‬ﻋ‪＋‬ﻭﻩ ﺍﺯګﺄ ګﻪ‬ ‫ﻋﻠﻤﺎءﺍﻭﺭ ﻧﻮﺟﻮﺍﻧﺎﻥ ﻃﺎﻏﻮﺗﯽ ﺣﮑﻤﺮﺍﻧﻮﺃ ﺍﻭﺭ ﺑﺪﻋﺘ‪，‬ﻮﺃ ﮐﺔ ＠ﺗ‪ ＃‬ﻣﻀﺒﻮﻁ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ‬ ‫ﺍﻥ ﮐﯽ ﻣﺪﺩ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺍﺱ ﻋﻤﻞ ﮐﻮ ﺷﺮګﻌﺖ ﺳﺔ ﺧﺎﺭﺝ ﻗﺮﺍﺭ ﺩګﺘﺔ ﻫ‪ Ｓ‬ﺍﺱ‬ ‫ﺻﻮﺭﺕ ﻣ‪ Ｓ‬ﺍﻥ ﮐﺔ ﻟﺌﺔ ﺑﻬﺘﺮ ګﻬﯽ ﺗ‪％‬ﺎ ﮐﻪ ﺍګﺴﯽ ﺳ‪，‬ﺎﺳﺖ ﺳ‪，‬ﺎﺳﺘﺪﺍﻧﻮﺃ ﮐﺔ ﻟﺌﺔ ﻫﯽ‬ ‫ﭼ‪％‬ﻮﺅ ﺭﮐ‪ Ｓ％‬ﺍﺱ ﺍﻋﺘﺒﺎﺭ ﺳﺔ ﻭﻩ ﺧﻮﺍﺭﺝ ﻣ‪ Ｓ‬ﺳﺔ ﻫﻮﺋﺔ۔‬

‫ ﻣﺮﻋﻮﺑ‪，‬ﺖ ﺍﻭﺭ ﺫﻫﻨﯽ ﺷﮑﺴﺖ‬ ‫ﺟﻮ ﮐﭽ‪ ＃‬ﺑ‪，‬ﺎﻥ ﮐ‪，‬ﺎ ﺟﺎﭼﮑﺎ‪ Ｂ‬ﺍﺱ ﮐﺎ ﻃﺒﻌﯽ ﻧﺘ‪，‬ﺠﻪ ګﻪ ﻣﺮﻋﻮﺑ‪，‬ﺖ ﺍﻭﺭﺫﻫﻨﯽ ﺷﮑﺴﺖ ‪Ｂ‬‬ ‫ﺟﺲ ﭘﺮ ﺩﻋﻮګﺪﺍﺭﻭﺃ ﮐﺔ ﭘ‪，‬ﺮﻭﮐﺎﺭﻭﺃ ﮐﯽ ﺗﺮﺑ‪，‬ﺖ ﮐﯽ ﺟﺎﺗﯽ ‪ Ｂ‬ﭼﻨﺎﻧﭽﻪ ګﻪ ﻻﭘﺮﻭﺍﻫﯽ ﻫﯽ‬ ‫ﺩﺭﺍﺻﻞ ﻣﺮﻋﻮﺑ‪，‬ﺖ ﮐﺎ ﺍﻭﺭ ﺣﺎﻻﺕ ﺣﺎﺿﺮﻩ ﮐﯽ ﮐﺆﻭﺍﻫ¦ ﮐﻮ ﻣﺎﻥ ﻟ‪，‬ﻨﺎ ﺍﻭﺭ ﺍﺱ ﮐﺔ ﺁﮔﺔ‬ ‫ﺳﺮﺗﺴﻠ‪，‬ﻢ ﺧﻢ ﮐﺮﻟ‪，‬ﻨﺎ ﺷﮑﺴﺖ ﮐﺎ ﺳﺒﺐ ﻫ‪ Ｓ‬ﺍﻭﺭ ګﻪ ﺑﺎﺕ ﺗﻮ ﻭﺍﺿﺢ ‪ Ｂ‬ﮐﻪ ﻃﺎﻏﻮﺕ‬ ‫ﮐﯽ ﺣﮑﻤﺮﺍﻥ ﺍګﺴﯽ ﻫﯽ ﺻﻔﺎﺕ ﭘﺴﻨﺪ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺍﺱ ﻟﺌﺔ ﻫﻤ‪，‬ﺸﻪ ﺳﺔ ﮐﻬﺎ ﺟﺎﺗﺎ ﺭ＠ ‪Ｂ‬‬ ‫ﮐﻪ ﺍﺭﺟﺎﺋ‪，‬ﺖ ﺑﺎﺩﺷﺎﻫﻮﺃ ﮐﺎ ﭘﺴﻨﺪګﺪﻩ ﺩګﻦ ‪ Ｂ‬ﮐ‪，‬ﻮﻧﮑﻪ ګﻪ ﺍﻧﻬ‪ Ｓ‬ﻓﺴﺎﺩ ﮐﯽ ﺍﺟﺎﺯﺕ‬

‫‪108‬‬ ‫ﺩګﺘﺎ ‪ Ｂ‬ﺍﻭﺭ ﺭﻋﺎګﺎ ﮐﻮ ﺍﺳﯽ ﻓﺴﺎﺩ ﮐﺔ ﺫﺭګﻌﺔ ﺍﻥ ﮐﺎ ﻣﻄ‪，‬ﻊ ﺑﻨﺎﺩګﺘﺎ ‪ Ｂ‬ﻟ‪，‬ﮑﻦ ﺳﻠﻔ‪，‬ﺖ ﮐﺔ‬ ‫ﺍﻥ ﺩﻋﻮګﺪﺍﺭﻭﺃ _ ﺍﭘﻨﺔ ﭘ‪，‬ﺮﻭﮐﺎﺭﻭﺃ ﮐﻮ ﺍﺱ ﻓﺴﺎﺩﻧﻬ‪ Ｓ‬ﺑﻠﮑﻪ ﻋﻠﻢ ﺟﺮﺡ ﻭﺗﻌﺪګﻞ ﮐﺔ‬ ‫ﺩ‪＄‬ﻮﮐﻮﺃ ﺍﻭﺭ ﺟﻬﻞ ﺳﺔ ﻣﺰګﻦ ﻋﻠﻤﯽ ﺍﺳﺎﻧ‪，‬ﺪ ﻭﻣﺮﺍﺗﺐ ﮐﺔ ﺫﺭګﻌﺔ ﻓﺮﻣﺎﻧﺒﺮﺩﺍﺭ ﺑﻨﺎګﺎ ‪Ｂ‬۔‬

‫ ﺷﺮګﻌﺖ ﺳﺔ ﺟﻬﺎﻟﺖ‬ ‫ﺍﻥ ﺩﻋﻮګﺪﺍﺭﻭﺃ ﮐﺎ ﺍﭘﻨﺔ ﭘ‪，‬ﺮﻭﮐﺎﺭﻭﺃ ﮐﻮ ﺍﭘﻨﺔ ﻣﺨﺎﻟﻔ‪，‬ﻦ ﮐﺔ ﻧﻈﺮګﺎﺕ ﺟﺎﻧﻨﺔ ﺍﻭﺭﺍﻥ ﮐﯽ‬ ‫ﮐﺘﺐ ﭘﺆ‪＄‬ﻨﺔ ﺳﺔ ﺭﻭﮐﻨﺔ ﮐﺎ ﻧﺘ‪，‬ﺠﻪ ‪ Ｂ‬ګﻪ ﮐﺴﯽ ﮐﻮ ‪Ｌ‬ﯽ ﻣﺘﺮﻭﮎ ﻗﺮﺍﺭ ﺩګﺘﺔ ﻫ‪ Ｓ‬ﺟﺲ ﮐﺎ‬ ‫ﻧﺘ‪，‬ﺠﻪ ﺷﺮګﻌﺖ ﺳﺔ ﻋﻤﻮﻣﯽ ﺟﻬﺎﻟﺖ ﮐﯽ ﺻﻮﺭﺕ ﻣ‪ Ｓ‬ﻧﮑﻠﺘﺎ ‪ Ｂ‬ﺟﻮ ﭘ‪，‬ﺮﻭﮐﺎﺭﻭﺃ ﮐﻮ‬ ‫ﺍﻧﺪ‪，＄‬ﺮﺓ ﻣ‪ Ｓ‬ﺭﮐ‪％‬ﺘﯽ ‪ Ｂ‬ﮐ‪，‬ﻮﻧﮑﻪ ﻭﻩ ﺻﺮﻑ ﻭﻫﯽ ﭘﺆ‪＄‬ﺘﺔ ﻫ‪ Ｓ‬ﺟﻮ ﺍﻧﻬ‪ Ｓ‬ﭘ‪，‬ﺶ ﮐ‪，‬ﺎ‬ ‫ﺟﺎﺋﺔ ﺍﻧﻬ‪ Ｓ‬ﺍﺧﺘ‪，‬ﺎﺭ ﺍﻭﺭ ﺗﺤﻘ‪，‬ﻖ ﮐﯽ ﺁﺯﺍﺩﯼ ﻫﯽ ﺣﺎﺻﻞ ﻧﻬ‪ Ｓ‬ﻟﻬٰﺬﺍ ﻭﻩ ﺟﺎ‪ Ｈ‬ﻫﯽ ﺭ‪Ｂ‬‬ ‫ﺍﻭﺭ ﺍﻥ ﭘﺮ ﺍ‪ Ｈ‬ﻋﻠﻢ ﺳﺔ ﺳﻮﺍﻝ ﮐﺮﻧﺎ ﻭﺍﺟﺐ ﻫﻮﺍ ﺍګﺴﺔ ﻫﯽ ﺩګﮕﺮ ﺩ‪＄‬ﻮﮐﺔ ﺣ‪，‬ﻠﺔ ۔‬

‫ ﺧﻮﺩ ﮐﻮﺑﺆﺍ ﺳﻤﺠ‪％‬ﻨﺎ ﺍﻭﺭ ﺑﺔ ﺍﺩﺏ ﻫﻮﻧﺎ‬ ‫ګﻪ ﭘ‪，‬ﺮﻭﮐﺎﺭﻭﺃ ﮐﻮ ﺍﭘﻨﺔ ﺑﺆﻭﺃ ﺳﺔ ﻭﺭﺍﺛﺖ ﻣ‪ Ｓ‬ﻣﻠﯽ ﻫﻮﺋﯽ ﺍګﮏ ﻋﺎﺩﺕ ‪ Ｂ‬ﺟ‪，‬ﺴﺎ ﮐﻪ ‪Ａ‬‬ ‫ﺫﮐﺮ ﮐﺮ ﺁﺋﺔ ﻫ‪ Ｓ‬ﺷﺮګﻌﺖ ﺍﻭﺭ ﺷﺮﻋﯽ ﻋﻠﻮﻡ ﺳﺔ ﺟﻬﺎﻟﺖ ﺍﻭﺭﮐﻮﺗﺎﻩ ﻧﻈﺮﯼ ﮐﺔ ﺑﺎﻭﺟﻮﺩ‬ ‫ﺍﻥ ﮐﺔ ﺑﺆﺓ ﻣﺼﻄﻠﺢ ﺣﺪګﺚ ﮐﯽ ﻣﺒﺎﺩګﺎﺕ ﭘﺮ ﺍﮐﺘﻔﺎءﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ‪ Ｃ‬ﻭﻗﺖ ﺍﭘﻨﺔ‬ ‫ﭘ‪，‬ﺮﻭﮐﺎﺭﻭﺃ ﭘﺮ ﺍﺳﯽ ﮐﺎ ﺭﻋﺐ ﺟ‪％‬ﺎﺭﺗﺔ ﻫ‪ Ｓ‬ﺍﻥ ﮐﺔ ﭘ‪，‬ﺮﻭﮐﺎﺭ ﺩ‪＄‬ﻮﮐﺔ ﻣ‪ Ｓ‬ﺁﮐﺮ ﺍﭘﻨﺔ ﺑﺆﻭﺃ‬ ‫ﮐﻮ ﻋﻠﻤﺎءﻭﺍﺋﻤﻪ ﺑﺮﺣﻖ ﺳﻤﺠ‪ ＃‬ﮐﺮ ﺍﻥ ﮐﯽ ﭘ‪，‬ﺮﻭﯼ ﺍﻭﺭﺍﻣﺖ ﮐﺔ ﻧﺰﺩګﮏ ﻣﻘﺒﻮﻝ ﺍﺋﻤﻪ ﮐﯽ‬ ‫ﺷﺎﻥ ﮔ‪＂％‬ﺎ_ ﻣ‪ Ｓ‬ﻟﮓ ﺟﺎﺗﺔ ﻫ‪ Ｓ‬ﺣﺎﻻﻧﮑﻪ ﮐﻮﺋﯽ ﺑﺸﺮ ﻏﻠﻄﯽ ﺳﺔ ﻣﺒﺮﺍﻧﻬ‪ Ｓ‬ﺍﺱ ﻃﺮﺡ‬ ‫ﺑﺆﺍﺋﯽ ﮐﺔ ﺍﺣﺴﺎﺱ ﻣ‪ Ｓ‬ﻣﺒﺘ‪ ＋‬ﻫﻮﮐﺮ ګﻪ ﻟﻮﮒ ﺍﭘﻨﺔ ﻋﻠﻢ ﻭﺩګﻦ ﺍﻭﺭ ﻋﻘﻞ ﻭﺷﻌﻮﺭ ﻣ‪Ｓ‬‬ ‫ﺑﺆځ ﮐﺮ ﻋﻠﻤﺎءﻭﺍﺋﻤﻪ ﮐﯽ ﺑﺔ ﺍﺩ‪ Ｋ‬ﮐﺮﺗﺔ ﻫ‪ Ｓ‬۔‬

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‫ﺧﺎﺗﻤﻪ‬ ‫‪ Ａ‬ﺍﭘﻨﺔ ﺍﺱ ﮐﺘﺎﺑﭽﺔ ﻣ‪ Ｓ‬ﺳﻠﻔ‪，‬ﺖ ﮐﺔ ﺩﻋﻮګﺪﺍﺭﻭﺃ ﮐﺔ ﺑﻨ‪，‬ﺎﺩﯼ ﻧﻈﺮګﺎﺕ ﺍﻭﺭ ﺳﻠﻔ‪，‬ﺖ ﮐﯽ‬ ‫ﺣﻤﺎګﺖ ﺍﻭﺭ ﻋﻠﻢ ﻧﺒﻮﯼ ﮐﯽ ﻭﺭﺍﺛﺖ ﮐﺔ ﺣﺎﻣﻞ ﻫﻮ_ ﮐﺔ ﻣﺘﻌﻠﻖ ﺍﻥ ﮐﺔ ﭘﺮﻭﭘ‪，‬ﮕﻨﺈﺓ‬ ‫ﮐﻮ ﺑ‪，‬ﺎﻥ ﮐ‪，‬ﺎ ‪ Ｂ‬ﺍﻭﺭ ﻭﺍﷲ ګﻪ ﺑﺎﺗ‪ Ｓ‬ﮐﺒ‪％‬ﯽ ﻫﻨﺴﺎﺗﯽ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺭﻻﺗﯽ ﻫ‪ Ｓ‬۔ﺍﺱ ﮐﺎ ﺍﮐﺜﺮ‬ ‫ﺣﺼﻪ ‪ _ Ａ‬ﺍﻥ ﮐﺔ ﭘ‪，‬ﺮﻭﮐﺎﺭﻭﺃ ﭘﺮﺍﻥ ﮐﺔ ﺍﺛﺮﺍﺕ ﮐﺔ ﺑ‪，‬ﺎﻥ ﻣ‪ Ｓ‬ﺭﮐ‪％‬ﺎ ‪ Ｂ‬ﻫﻤﺎﺭﺍ ﺍګﻤﺎﻥ ‪Ｂ‬‬ ‫ﮐﻪ ﺍﮔﺮ ﺍﻥ ﮐﺔ ﺑ‪，‬ﺎﻥ ﮐﺮﺩﻩ ﺍﺱ ﻓﺴﺎﺩ ﮐﯽ ﺍﺻ‪＋‬ﺡ ﮐﯽ ﮐﻮﺋﯽ ﺍﻣ‪，‬ﺪ ‪ Ｂ‬ﺗﻮ ﻭﻩ ﺻﺮﻑ ﺍﻥ ﮐﺔ‬ ‫ﭘ‪，‬ﺮﻭﮐﺎﺭﻭﺃ ﮐﺔ ﺑﺪﻋﺖ ﺳﺔ ﺳﻨﺖ ﮐﯽ ﻃﺮﻑ ﺁﺟﺎ_ ﮐﯽ ‪ Ｂ‬ﺧﻮﺩ ﺍﻥ ﮐﺔ ﺑﺆﻭﺃ ﮐﺔ‬ ‫ﻣﺘﻌﻠﻖ ﻧﻬ‪ Ｓ‬ﮐ‪，‬ﻮﻧﮑﻪ ﺑﺪﻋﺘﯽ ﺳﺔ ﺗﻮﺑﻪ ﮐﯽ ﺍﻣ‪，‬ﺪ ﻧﻬ‪ Ｓ‬ﮐﯽ ﺟﺎﺳﮑﺘﯽ ﺟ‪，‬ﺴﺎ ﮐﻪ ﻫﻤﺎﺭﺓ‬ ‫ﺳﻠﻒ ﺻﺎﻟﺤ‪，‬ﻦ ﺍﭘﻨﺔ ﻭﻗﺖ ﮐﺔ ﮔﻤﺮﺍﻫﻮﺃ ﮐﺔ ﻣﺘﻌﻠﻖ ﻓﺮﻣﺎﺗﺔ ﺗ‪％‬ﺔ ﺍﻭﺭ ﭘ‪，‬ﺮﻭﮐﺎﺭ ﺗﻮ ﭘ‪％‬ﺮ‬ ‫ﭘ‪，‬ﺮﻭﮐﺎﺭ ﻫﯽ ﻫ‪ Ａ Ｓ‬ﺍﷲ ﺳﺔ ﺩﻋﺎﮔﻮ ﻫ‪ Ｓ‬ﮐﻪ ﻭﻩ ﺣﻖ ﮐﺔ ﺣﺎﻣﯽ ﻭﻣﻄ‪，‬ﻊ ﺑﻦ ﺟﺎﺋ‪ Ｓ‬ﻧﻪ ﮐﻪ‬ ‫ﺑﺎﻃﻞ ﮐﺎﺣﺼﻪ ﺭﻫ‪Ｓ‬۔‬ ‫‪ Ａ‬ﺑﺆﺓ ﻭﺛﻮﻕ ﺳﺔ ﮐﻬﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ګﻪ ﺩﻋﻮګﺪﺍﺭﺍﻥ‪:‬‬ ‫ ‬

‫ﻣﺮﺟﺌﻪ ﻫ‪: Ｓ‬ﺟﺒﮑﻪ ﻣﺴﺌﻠﺔ ﮐﺎ ﺗﻌﻠﻖ ﺍﻥ ﺍﻣﺮﺍءﻭ ﺣﮑﺎﻡ ﺳﺔ ﻫﻮ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ‬

‫ﮐﺔ ﺑﻐ‪，‬ﺮ ﻗﺎﻧﻮﻥ ﺳﺎﺯﯼ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬۔‬ ‫ ‬

‫ﺧﻮﺍﺭﺝ ﻫ‪: Ｓ‬ﺍ‪ Ｈ‬ﺍﻟﺴﻨﻪ ﮐﺔ ﻣﺘﻌﻠﻖ ﺍﭘﻨﺔ ﻣﻮﻗﻒ ﮐﺔ ﺗﻌﻠﻖ ﺳﺔ ګﻪ ﺍګﺴﺔ ﻫﯽ‬

‫ﻫ‪ Ｓ‬ﺟ‪，‬ﺴﺎ ﺧﻮﺍﺭﺝ ﮐﺔ ﻣﺘﻌﻠﻖ ﮐﻬﺎ ﮔ‪，‬ﺎ ﮐﻪ ﻭﻩ ﺑﺖ ﭘﺮﺳﺘﻮﺃ ﮐﯽ ﻣﺴﻠﻤﺎﻧﻮﺃ ﮐﺔ ﻗﺘﻞ‬ ‫ﻣ‪ Ｓ‬ﻣﺪﺩ ﮐﺮﺗﺔ ﻫ‪Ｓ‬۔‬ ‫‬

‫ﺻﻮﻓ‪，‬ﻪ ﻫ‪: Ｓ‬ﺍﭘﻨﺔ ﭘ‪，‬ﺮﻭﮐﺎﺭﻭﺃ ﮐﯽ ﺗﺮﺑ‪，‬ﺖ ﺍﻭﺭ ﺍﻧﻬ‪ Ｓ‬ﻣﺸﺎﺋﺦ ﮐﺔ ﺍﺱ ﻣﻨﺼﺐ‬

‫ﮐﺔ ﺁﮔﺔ ﺟ‪％‬ﮑﺎ_ ﮐﺔ ﺗﻌﻠﻖ ﺳﺔ ﺟﻮ ﺻﻮﻓ‪，‬ﻪ ﮐﺔ ﻧﺰﺩګﮏ ﺍﻭﻟ‪，‬ﺎءﮐﺎ ‪ Ａ‬ﻣﻌﻨﯽ ‪Ｂ‬۔‬ ‫ ‬

‫ﺳ‪，‬ﮑﻮﻟﺮ ﻫ‪:Ｓ‬ﺳ‪，‬ﺎﺳﺖ ﮐﻮ ﺩګﻦ ﻭﺷﺮګﻌﺖ ﺳﺔ ﺍﻟﮓ ﮐﺮ_ ﮐﺔ ﺗﻌﻠﻖ ﺳﺔ‬

‫ﺣﺎﻻﻧﮑﻪ ﺍﷲ _ ‪Ｃ‬ﻣﮑﻠﻒ ﮐﺔ ﻟﺌﺔ ﺍﺳﺔ ﻻﺯﻡ ﮐ‪，‬ﺎ ‪ Ｂ‬ﮐ‪，‬ﺎ ګﻪ ﻟﻮﮒ ﻋﻤﺮ‪ ‬ﮐﺎ ګﻪ ﻓﺮﻣﺎﻥ‬ ‫‪Ｌ‬ﻮﻝ ﺟﺎﺗﺔ ﻫ‪ Ｓ‬ﮐﻪ ‪”:‬ﺗﻢ ﻟﻮﮒ ﺍﻣﺮ ﺑﺎﻟﻤﻌﺮﻭﻑ ﺍﻭﺭﻧﻬﯽ ﻋﻦ ﺍﻟﻤﻨﮑﺮ ﺍﻭﺭ ﺍﷲ _ ﺟﻮ‬ ‫ﻣﺠ‪％‬ﺔ ﺗﻤﻬﺎﺭﺍ ﺍﻣ‪，‬ﺮﺑﻨﺎګﺎ ‪ Ｂ‬ﺍﺱ ﮐﺔ ﻣﺘﻌﻠﻖ ﺧ‪，‬ﺮ ﺧﻮﺍﻫﯽ ﮐﺮ_ ﭘﺮ ﻣ‪，‬ﺮﯼ ﻣﺪﺩ‬

‫‪110‬‬ ‫ﮐﺮﻭ“)ﺍﻟﺨﺮﺍﺝ ﺍﺯ ﺍﺑﻮګﻮﺳﻒ‪:‬ﺹ ‪(140‬۔ﺣﺎﮐﻢ ﮐﺎ ﺍﻣﺮ ﺑﺎﻟﻤﻌﺮﻭﻑ ﺍﻭﺭ ﻧﻬﯽ ﻋﻦ ﺍﻟﻤﻨﮑﺮ‬ ‫ﺍﻭﺭﺧ‪，‬ﺮﺧﻮﺍﻫﯽ ﮐﺮﻧﺎ ﻋﻤﺮ‪ _‬ګﻪ ﻓﻬﻢ ﺭﺳﻮﻝ ﺍﷲ‪‬ﮐﯽ ﺳﻨﺖ ﺳﺔ ﺣﺎﺻﻞ ﮐ‪，‬ﺎ‬ ‫ﺟﺴﺔ ګﻪ ﺩﻋﻮګﺪﺍﺭ ﻧﻪ ﺳﻤﺠ‪ ＃‬ﺳﮑﺔ ۔ﺍﻭﺭ ﺟ‪，‬ﺴﺎ ﮐﻪ ﺁﭖ ﺩګﮑ‪ ＃‬ﺭ‪ Ｂ‬ﻫ‪ Ｓ‬ﮐﻪ ﺍﻥ ﮐﯽ ﺍﺱ‬ ‫ﺣﺎﻟﺖ ﺳﺔ ﺳﻮﺍﺋﺔ ﺟﻬﺎﻟﺖ‪،‬ﺍﻧﺪ‪＄‬ﯽ ﺗﻘﻠ‪，‬ﺪ‪،‬ﻣﺸﺎﺋﺦ ﮐﺔ ﺁﮔﺔ ﺳﺮﺗﺴﻠ‪，‬ﻢ ﺧﻢ ﮐﺮﻧﺎ ﺍﻭﺭ‬ ‫ﺟ‪％‬ﮑﻨﺔ ‪،‬ﻣﻌﺘﺮﺽ ﮐﻮ ﺩ‪＄‬ﺘﮑﺎﺭﺩګﻨﺔ ‪،‬ﻻﭘﺮﻭﺍﻫﯽ ‪،‬ﻣﺴﻠﻤﺎﻧﻮﺃ ﮐﺔ ﻣﻘﺎﺑﻞ ﺩﺷﻤﻨﺎﻥ ﺩګﻦ ﮐﯽ‬ ‫ﺻﻔﻮﺃ ﻣ‪ Ｓ‬ﮐ‪％‬ﺆﺓ ﻫﻮ_ ﮐﺔ ﺍﻭﺭ ﮐﭽ‪ ＃‬ﺣﺎﺻﻞ ﻧﻬ‪ Ｓ‬ﻫﻮﺗﺎ ﺟ‪，‬ﺴﺎ ﮐﻪ ﺍﻥ ﮐﺔ ﻋﻤﻞ ﺳﺔ‬ ‫ﻗﻄﻌﺎً ﺛﺎﺑﺖ ‪ Ｂ‬ﺧﻮﺍﻩ ﻭﻩ ﮐﭽ‪Ｌ ＃‬ﯽ ﮐﻬﺘﺔ ﺭﻫ‪ Ｓ‬۔ﺁﺧﺮ ﻣ‪ Ａ Ｓ‬ﺍﻥ ﻧﻮﺟﻮﺍﻧﻮﺃ ﺳﺔ ﺟﻮﺍﻥ‬ ‫ﮐﺔ ﺩ‪＄‬ﻮﮐﻮﺃ ﻣ‪ Ｓ‬ﮔﺮﻓﺘﺎﺭ ﻫ‪ Ｓ‬ګﻪ ﮐﻬﻨﺎ ﭼﺎﻫﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ‪:‬‬ ‫‪‬‬

‫ﺩﻋﻮګﺪﺍﺭﻭﺃ ﮐﺔ ﺍﻥ ﺟ‪％‬ﻮ！ﺔ ﺍﻭﺭ ﭘﺮ ﻓﺮګﺐ ﮐﻠﻤﺎﺕ ﮐﺔ ﺩ‪＄‬ﻮﮐﺔ ﻣ‪ Ｓ‬ﻧﻪ ﺁﺋ‪Ｓ‬‬

‫ﺟ‪，‬ﺴﺔ ”ﻣﺘﺮﻭﮎ“ګﺎ ﻟ‪，‬ﺲ ﺑﺸﯽ )ﮐﭽ‪Ｌ ＃‬ﯽ ﻧﻬ‪( Ｓ‬ﻭﻏ‪，‬ﺮﻩ ﺟﻮ ﺍﭘﻨﺔ ﻣﻘﺎﻡ ﺗﻮ ﺣﻖ ﻫ‪Ｓ‬‬ ‫ﻣﮕﺮ ﺟﺲ ﻣﻘﺎﻡ ﮐﺔ ﻟﺌﺔ ﺍﻧﻬ‪ Ｓ‬ﺩﻋﻮګﺪﺍﺭ ﺍﺳﺘﻌﻤﺎﻝ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﻭﻩ ﺑﺎﻃﻞ ﻫ‪ Ｓ‬۔‬ ‫‪‬‬

‫ﺍﻥ ﮐﺔ ﺍﻥ ﺧﻄﺮﻧﺎﮎ ﻧﻈﺮګﺎﺕ ﺍﻭﺭ ﺍﻥ ﮐﺔ ﻧﺘﺎﺋﺞ ﺳﺔ ﺍﭘﻨﺔ ﺁﭖ ﮐﻮ ﺑﭽﺎﺋ‪ Ｓ‬ﮐ‪，‬ﻮﻧﮑﻪ‬

‫ﻧﺘ‪，‬ﺠﻪ ﺍﺱ ﮐﺔ ﺩﺭﺳﺖ ګﺎﻏﻠﻂ ﻫﻮ_ ﭘﺮ ﺷﺎ‪ Ｂ Ｆ‬ﻭﻩ ﻣﻘﺪﻣﺎﺕ ﺩﺭﺳﺖ ﻧﻬ‪ Ｓ‬ﻫﻮﺳﮑﺘﺔ‬ ‫ﺟﻦ ﮐﺎ ﻧﺘ‪，‬ﺠﻪ ﻋﻠﻤﺎءﮐﻮ ﮔﺎﻟﯽ ﺩګﻨﺎ ﺍﻭﺭ ﺍﻧﻬ‪ Ｓ‬ﮐﻤﺘﺮ ﺳﻤﺠ‪％‬ﻨﺎ ﻫﻮګﻪ ﻣﺤﺾ ﺍګﮏ ﺍﻭﺭ ﻓﺮﻗﻪ‬ ‫ﭘﺮﻭﺭﯼ ‪ Ｂ‬ﺧﻮﺍﻩ ﺍﺱ ﮐﯽ ﮐﭽ‪Ｌ ＃‬ﯽ ﺩﻟ‪，‬ﻞ ﺩګﺄ ۔ﺍﻭﺭ ﻭﻩ ﻣﻘﺪﻣﺎﺕ ‪Ｌ‬ﯽ ﺩﺭﺳﺖ ﻧﻬ‪Ｓ‬‬ ‫ﻫﻮﺳﮑﺘﺔ ﺟﻦ ﮐﺎ ګﻪ ﻧﺘ‪，‬ﺠﻪ ګﻪ ﻧﮑﻠﺔ ﮐﻪ ﺩګﻦ ﻭﺷﺮګﻌﺖ ﮐﯽ ﺍﺗﺒﺎﻉ ﮐﺮ_ ﺍﻭﺭ ﺍﺳﺔ ﻗﺎﻧﻮﻥ‬ ‫ﻣﺎﻧﻨﺔ ﻭﺍﻟﻮﺃ ﺳﺔ ﺩﺷﻤﻨﯽ ﺭﮐ‪％‬ﯽ ﺟﺎﺋﺔ ﺍﻭﺭ ﺟﻮ ﺍﻥ ﺩﺍﻋ‪，‬ﺎﻥ ﺣﻖ ﮐﻮ ﻗﺘﻞ ﮐﺮګﺄ ﺍﻭﺭ ﺍﭘﻨﺔ‬ ‫ﻟﺸﮑﺮﻭﺃ ﮐﻮ ﺗ‪，‬ﺎﺭﺭﮐ‪％‬ﺔ ﺩﺷﻤﻨﺎﻥ ﺍﻣﺖ ﮐﯽ ﺳﺮﮐﻮ‪ Ｋ‬ﮐﺔ ﻟﺌﺔ ﻧﻬ‪ Ｓ‬ﺑﻠﮑﻪ ﺍﻥ ﮐﺔ ﺑﻘﻮﻝ‬ ‫ﺍﺳ‪＋‬ﻣﯽ ﺭګﻠﺔ ﮐﻮ ﺭﻭﮐﻨﺔ ﮐﺔ ﻟﺌﺔ ﮔﻮګﺎ ﺍﺳ‪＋‬ﻣﯽ ﻣﻤﺎﻟﮏ ﻣ‪ Ｓ‬ﺑﻬﺖ ﺳﺔ ﺍﺳ‪＋‬ﻣﯽ ﺭګﻠﺔ‬ ‫ﻣﻮﺟﻮﺩ ﻫﻮﺃ۔ګﻪ ﻣﻘﺪﻣﺎﺕ ﺩﺭﺳﺖ ﻧﻬ‪ Ｓ‬ﻫﻮﺳﮑﺘﺔ ﺧﻮﺍﻩ ﺍﺱ ﮐﺔ ﮐ‪，‬ﺴﺔ ﻫﯽ ﺩﻻﺋﻞ‬ ‫ﺩګﺄ۔ﺟ‪，‬ﺴﺎ ﮐﻪ ﻋﻤﺮ‪ _‬ﺍﺑﻮﻣﻮﺳﯽٰ ﺍﺷﻌﺮﯼ‪ ‬ﺳﺔ ﺍﭘﻨﺔ ﺧﻄﺎﺏ ﻣ‪ Ｓ‬ﻓﺮﻣﺎګﺎﺗ‪％‬ﺎﮐﻪ‬ ‫‪”:‬ﺗﻤﻬﺎﺭﺓ ﭘﺎﺱ ﺟﻮ ﺟ‪％‬ﮕﺆﺍ ﻓ‪，‬ﺼﻠﺔ ﮐﺔ ﻟﺌﺔ ﺁﺋﺔ ﺍﺳﺔ ﺧﻮﺏ ﺍﭼ‪％‬ﯽ ﻃﺮﺡ ﺳﻤﺠ‪％‬ﻮ ﺍﺱ‬ ‫ﻣ‪ Ｓ‬ﺧﻮﺏ ﻏﻮﺭﻭﻓﮑﺮ ﮐﺮﻭ“ګﻪ ﻓ‪，‬ﺼﻠﻪ ﮐﻦ ﺧﻄﺎﺏ ‪ Ｂ‬ﺟﺲ ﺳﺔ ﺍﷲ ﺗﻌﺎﻟﯽٰ _ ﺍﻥ‬

‫‪111‬‬ ‫ﺩﻋﻮګﺪﺍﺭﻭﺃ ﮐﻮ ﻣﺤﺮﻭﻡ ﺭﮐ‪％‬ﺎ ‪ Ｂ‬ﺟﻮ ﺧﻠ‪，‬ﺞ ﮐﯽ ﭘﻬﻠﯽ ﺟﻨﮓ ﮐﺔ ﺑﻌﺪ ﺭﺍﺗﻮﺃ ﺭﺍﺕ ﺧﺎﺹ‬ ‫ﻣﻨﺼﻮﺑﺔ ﮐﯽ ﺗﮑﻤ‪，‬ﻞ ﮐﯽ ﺧﺎﻃﺮ ﻇﺎ‪ Ｃ‬ﻫﻮﺋﺔ ۔‬ ‫ﺍﺓ ﺳﻠﻄﻨﺖ ﮐﺔ ﺑﺎﺩﺷﺎﻩ ﺗﻮﻫﻤ‪ Ｓ‬ﺣﻖ ﻫﯽ ﺩﮐ‪％‬ﺎ ﺍﻭﺭ ﺍﺱ ﮐﯽ ﺍﺗﺒﺎﻉ ﮐﯽ ﺗﻮﻓ‪，‬ﻖ ﺩﺓ ﺍﻭﺭ‬ ‫ﺑﺎﻃﻞ ﮐﻮ ﺑﺎﻃﻞ ﻫﯽ ﺩﮐ‪％‬ﺎ ﺍﻭﺭ ﺍﺱ ﺳﺔ ﺍﺟﺘﻨﺎﺏ ﮐﯽ ﺗﻮﻓ‪，‬ﻖ ﺩﺓ ﺍﻭﺭ ﺍﺱ ﺭﺍﺳﺘﺔ ﮐﯽ‬ ‫‪Ｆ‬ﺍګﺖ ﺩﺓ ﺟﺲ ﭘﺮ ﭼﻞ ﮐﺮ ﺗ‪，‬ﺮﺓ ﺩګﻦ ﮐﯽ ﺍﺗﺒﺎﻉ ﻫﻮ ﺗ‪，‬ﺮﺓ ﺩﺍﻋ‪，‬ﺎﻥ ﺍﻭﺭ ﻋﻠﻤﺎءﺣﻖ‬ ‫ﺩﻭﺳﺘﻮﺃ ﮐﯽ ﺍﺗﺒﺎﻉ ﻫﻮ ﺟﻮ ﺩﻋﻮﺕ ﮐﺔ ﺫﺭګﻌﺔ ﺗ‪，‬ﺮﺓ ﺩګﻦ ﮐﯽ ﻣﺪﺩ ﺍﻭﺭ ﺣﺎﮐﻢ ﺍﻭﺭ‬ ‫ﻣﺤﮑﻮﻡ ﮐﯽ ﺧ‪，‬ﺮﺧﻮﺍﻫﯽ ﮐﺮﺗﺔ ﺭ‪ Ｂ‬۔ګﻘ‪，‬ﻨﺎ ﺗﻮ ﺳﻨﻨﺔ ﻭﺍﻻ ﺩګﮑ‪％‬ﻨﺔ ﻭﺍﻻ ‪Ｂ‬۔‬ ‫ﻭﺁﺧﺮ ﺩﻋﻮﺍﻧﺎ ﺍﻥ ﺍﻟﺤﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﻟﻤ‪，‬ﻦ‬

‫ﺇﺍﮐ＂ﺮ ﻃﺎﺭﻕ ﻋﺒﺪﺍﻟﺤﻠ‪，‬ﻢ ‪‬‬

‫‪112‬‬ ‫ﻣﻠﺤﻘﻪ ﺑﺤﺚ‬

‫ﻋﺘ‪，‬ﺒﯽ ﮐﯽ ﮐﺘﺎﺏ ”ﺍﻟﺤﮑﻢ ﺑﻐ‪，‬ﺮ ﻣﺎﺍﻧﺰﻝ ﺍﷲ“ ﮐﺎ ﺭﺩّ‬ ‫ﺑﺴﻢ ﺍﷲ ﻭﻻ ﺣﻮﻝ ﻭﻻ ﻗﻮة ﺍﻻ ﺑﺎﷲ‬ ‫‪) ( ÏNθç6x6Ζyèø9$# àMøŠt7s9 ÏNθã‹ç6ø9$# š∅yδ÷ρr& ¨βÎ)uρ‬ﺍﻟﻌﻨﮑﺒﻮﺕ‪(:‬‬ ‫ﺗﻤﺎﻡ ﮔ‪％‬ﺮﻭﺃ ﻣ‪ Ｓ‬ﺳﺐ ﺳﺔ ﮐﻤﺰﻭﺭ ﻣﮑﺆﯼ ﮐﺎﮔ‪％‬ﺮ ‪ Ｂ‬ﮐﺎﺵ ﻭﻩ ﺟﺎﻧﺘﺔ ﻫﻮﺃ۔‬

‫ﻣﻘﺪﻣﻪ‬ ‫‪ Ｃ‬ﺗﻌﺮګﻒ ﺍﷲ ﮐﺔ ﻟﺌﺔ ﺟﺲ _ ﺣﻖ ﻇﺎ‪ Ｃ‬ﮐ‪，‬ﺎ ﺍﻭﺭ ﺍﺳﺔ ﻧﻮﺭ ﻋﻄﺎﮐ‪，‬ﺎ ﺟﺴﺔ ‪ Ｃ‬ﻭﻩ ﺷﺨﺺ‬ ‫ﺟﺎﻥ ﺳﮑﺘﺎ ‪ Ｂ‬ﺟﻮ ﺭﺳﻮﻝ ﺍﷲ‪ ‬ﮐﯽ ﺳ‪，‬ﺮﺕ ﮐﻮ ﺭﺍﻫﻨﻤﺎ ﺑﻨﺎﺋﺔ ﺍﻭﺭ ﺍﺱ ﮐﺔ ﺩﻝ ﭘﺮ‬ ‫ﺧﻮﺍﻫﺸﺎﺕ ﻭﺑﺪﻋﺎﺕ ﮐﺔ ﺍﻧﺪ‪，＄‬ﺮﻭﺃ ﮐﺎ ﺭﺍﺝ ﻧﻪ ﻫﻮ ﺍﻭﺭ ﺍﺱ ﮐﺎ ﻓﻬﻢ ﺗﺤﺮګﻒ ﻭﻫ‪，‬ﺮ ﭘ‪，％‬ﺮ‬ ‫ﮐﺔ ﺟﺮﺛﻮﻣﻮﺃ ﺳﺔ ﺁﻟﻮﺩﻩ ﻧﻪ ﻫﻮ۔ﺍﺱ ﮐﺔ ﺑﻌﺪ‪،‬‬ ‫ﺍګﺴﯽ ﺑﻬﺖ ﺳﯽ ﺗﺎﻟ‪，‬ﻔﺎﺕ ﻫ‪ Ｓ‬ﺟﻮ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆ ﮐﺎ ﻧﺎﻡ ﺍﺳﺘﻌﻤﺎﻝ ﮐﺮﺗﯽ ﻫ‪Ｓ‬‬ ‫ﺟﺒﮑﻪ ‪ Ｑ‬ﺍﻟﺤﻘ‪，‬ﻘﺖ ﻭﻩ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆ ﮐﺔ ﻣﻨﻬﺞ ﻧﻈﺮ ﻭﺍﺳﺘﺪﻻﻝ ﮐﺔ ﺧ‪＋‬ﻑ ﻫﻮﺗﯽ‬ ‫ﻫ‪ Ｓ‬ﺍﺱ ﮐﯽ ﻭﺟﻪ ګﻪ ‪ Ｂ‬ﮐﻪ ﺍﻥ ﮐﺔ ﻣﻮﻟﻔ‪，‬ﻦ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﮐﺔ ﭼﻨﺪ ﻣﻔﺎﻫ‪，‬ﻢ ﻭﻗﻮﺍﻋﺪ ﮐﻮ‬ ‫ﺑﻨ‪，‬ﺎﺩ ﺑﻨﺎﺗﺔ ﻫ‪ Ｓ‬ﺟﺒﮑﻪ ﺣﻘ‪，‬ﻘﺖ ﻣ‪ Ｓ‬ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆ ﮐﺎ ﻣﻨﻬﺞ ﻧﻈﺮ ﺍﺱ ﺳﺔ ﮐﻬ‪Ｓ‬‬ ‫ﺑﺆ ﮐﺮ ﻫﻮﺗﺎ ‪ Ｂ‬ﻣﺤﺾ ﻗﻮﺍﻋﺪ ﻭﺍﺣﻮﺍﻝ ﮐﺴﯽ ﻣﺬﻫﺐ ﻭﺗﺼﻮﺭ ﮐﯽ ﺑﻨ‪，‬ﺎﺩ ﻧﻬ‪ Ｓ‬ﺑﻦ ﺳﮑﺘﺔ‬ ‫ﺑﻠﮑﻪ ﺍﺱ ﺳﺔ ﺯګﺎﺩﻩ ﺍ‪ Ａ‬ګﻪ ‪ Ｂ‬ﮐﻪ ﺍﻥ ﻗﻮﺍﻋﺪ ﻭﺍﺻﻮﻝ ﮐﻮ ﺟﺎﺭﯼ ﺍﻭﺭ ﻣﺮﺗﺐ ﮐ‪，‬ﺎ ﺟﺎﺋﺔ ﮐﻪ‬ ‫ﺍﺱ ﺳﺔ ﺟﻮ ﺍﺳﺘﻨﺒﺎﻁ ﺣﺎﺻﻞ ﻫﻮ ﻭﻩ ﻣﻘﺮﺭﻩ ﺍﺻﻮﻟﻮ ﺃ ‪،‬ﻓﺮﻭﻉ ﺛﺎﺑﺘﻪ ‪،‬ﮐﻠ‪，‬ﺎﺕ ﻋﺎﻣﻪ ﺍﻭﺭ‬ ‫ﺟﺰﺋ‪，‬ﺎﺕ ﺧﺎﺻﻪ ﮐﺔ ﻣﻄﺎﺑﻖ ﻫﻮﺍﮔﺮﺍﺻﻮﻝ ﻭﻗﻮﺍﻋﺪ ﻣ‪ Ｓ‬ﺍﺱ ﺯﺍﻭګﻪ ﻧﮕﺎﻩ ﺳﺔ ﺩګﮑ‪％‬ﺎﺟﺎﺋﺔ‬ ‫ﺗﻮ ﺍﻥ ﺳﺔ ﺑﺪﻋﺖ ﮐﺔ ﺻﺪﻭﺭ ﮐﺎ ﺍﻣﮑﺎﻥ ﻧﻬ‪ Ｓ‬ﺭﻫﺘﺎ ﺟ‪，‬ﺴﺎ ﮐﻪ ﻋﺘ‪，‬ﺒﯽ ﺍګﺴﺎ ﻧﻬ‪ Ｓ‬ﮐﺮﺗﺎ‬

‫‪113‬‬ ‫ﻫﻤﺎﺭﯼ ﺯګﺮ ﺑﺤﺚ ﻋﺘ‪，‬ﺒﯽ ﮐﯽ ﮐﺘﺎﺏ ﮐﺔ ﺍﺑﺘﺪﺍﺋﯽ ﺻﻔﺤﺎﺕ ﭘﺆځ ﮐﺮ ﻗﺎﺭﯼ ﺍﺱ ﻧﺘ‪，‬ﺠﺔ ﭘﺮ‬ ‫ﭘﻬﻨﭻ ﺟﺎﺋﺔ ﮔﺎ ﮐﻪ ﺍﺱ ﮐﺎ ﻣﻮﻟﻒ ﺍګﺴﯽ ﻫﯽ ﻏﻠﻄﯽ ﭘﺮ ‪ Ｂ‬ﺑﻠﮑﻪ ﺍﺱ ﺳﺔ ‪Ｌ‬ﯽ ﺑﺆځ ﮐﺮ‬ ‫ﺟ‪，‬ﺴﺎ ﮐﻪ ‪ Ａ‬ﺁﺋﻨﺪﻩ ﺛﺎﺑﺖ ﮐﺮګﺄ ﮔﺔ ﺍﻥ ﺷﺎءﺍﷲ ﺍﻥ ﺗﻤﺎﻡ ﻏﻠﻄ‪，‬ﻮﺃ ﮐﯽ ﺑﻨ‪，‬ﺎﺩ ﺍﷲ ﮐﯽ ﻧﺎﺯﻝ‬ ‫ﮐﺮﺩﻩ ﺍﻭﺭ ﺍﻧﺒ‪，‬ﺎءﮐﯽ ﺑ‪，‬ﺎﻥ ﮐﺮﺩﻩ ﺗﻮﺣ‪，‬ﺪ ﮐﺎ ﻏﻠﻂ ﻓﻬﻢ ‪ Ｂ‬ﮐﻪ ﺟﺲ ﺗﻮﺣ‪，‬ﺪ ﮐﯽ ﺍﺳﺎﺱ‬ ‫ﻭﺑﻨ‪，‬ﺎﺩ ﺍﮐ‪，‬ﻠﺔ ﺍﷲ ﮐﺔ ﺗﻤﺎﻡ ﺍﺣﮑﺎﻡ ﮐﯽ ﻣﻄﻠﻘﺎً ﺍﻃﺎﻋﺖ )ګﻌﻨﯽ ‪ Ｃ‬ﺷﺮﻁ ﺍﻭﺭ ﻗ‪，‬ﺪ ﺳﺔ ﺧﺎﻟﯽ‬ ‫ﺍﻃﺎﻋﺖ(‪ Ｂ‬ﺟﺒﮑﻪ ﺍﻥ ﻟﻮﮔﻮﺃ _ ﺍﺱ ﻣﻄﻠﻖ ﺍﻃﺎﻋﺖ ﺍﻭﺭ ﻋﺎﻡ ﺍﻃﺎﻋﺖ ﺩﻭﻧﻮﺃ ﻫﯽ ﮐﻮ‬ ‫ﺑﺮﺍﺑﺮ ﻗﺮﺍﺭ ﺩﺓ ﺩګﺎ ﺍګﺴﯽ ﻣﻄﻠﻖ ﻗﺎﻧﻮﻥ ﺳﺎﺯﯼ ﺍﻭﺭ ﻋﺎﻡ ﻗﺎﻧﻮﻥ ﺳﺎﺯﯼ )ﺟﻮ ﻋﻮﺍﻡ ﺍﻟﻨﺎﺱ‬ ‫ﺍﭘﻨﺔ ﻣﻌﺎﻣ‪＋‬ﺕ ﮐﯽ ﺍﻧﺠﺎﻡ ﺩﻫﯽ ﮐﺔ ﻟﺌﺔ ﮐﺮﺗﺔ ﻫ‪(Ｓ‬ﺍﻥ ﺩﻭﻧﻮﺃ ﮐﻮ ﺑﺮﺍﺑﺮ ﻗﺮﺍﺭ ﺩﺓ‬ ‫ﺩګﺎ۔ﺣﺎﻻﻧﮑﻪ ﺗﻮﺣ‪，‬ﺪ ﮐﺔ ﻣﻌﻨﯽ ﺍﻭﺭ ﺗﻌﺮګﻒ ﺳﺔ ﻭﺍﻗﻒ ﺷﺨﺺ ﺍﻥ ﺩﻭﻧﻮﺃ ﮐﺔ ﻣﺎﺑ‪，‬ﻦ ﻓﺮﻕ‬ ‫ﺟﺎﻧﺘﺎ ‪ Ｂ‬ﺍګﺴﺔ ﻫﯽ ﺍﻧﻬﻮﺃ _ ﺍﷲ ﮐﯽ ﺷﺮګﻌﺖ ﮐﻮ ﻣﻄﻠﻘﺎً ﺣﺎﮐﻢ ﻣﺎﻧﻨﺔ ﺍﻭﺭ ﺍﺱ ﮐﺔ‬ ‫ﺳﻮﺍ ‪ Ｃ‬ﻗﺎﻧﻮﻥ ﮐﺔ ﻣﻄﻠﻘﺎً ﻣﻌﺘﺒﺮ ﻧﻪ ﻫﻮ_ ﮐﻮ ﺷﺮګﻌﺖ ﮐﯽ ﺍﻥ ﻓﺮﻭﻋﺎﺕ ﮐﯽ ﻣﺎﻧﻨﺪ ﻗﺮﺍﺭ‬ ‫ﺩﺓ ﺩګﺎ ﺟﻮ ﺍګﮏ ﻧﺒﯽ ﺳﺔ ﺩﻭﺳﺮﺓ ﻧﺒﯽ ﺗﮏ ﻣﺨﺘﻠﻒ ﻫﻮﺗﯽ ﺭﻫﺘﯽ ﻫ‪ Ｓ‬ﭘ‪％‬ﺮ ﺍﻧﻬﻮﺃ _‬ ‫ﺍﺳﺔ ﺍﺣﮑﺎﻡ ﺷﺮﻋﯽ ﻣ‪ Ｓ‬ﺳﺔ ﻗﺮﺍﺭ ﺩﺓ ﺩګﺎ ﺟﺒﮑﻪ ګﻪ ﺍﭘﻨﯽ ﺗﻌﺮګﻒ ﮐﺔ ﻣﻄﺎﺑﻖ ﺍﭘﻨﯽ ﻋﺎﻡ‬ ‫ﻣﻄﻠﻖ ﮐﻠﯽ ﮐﺔ ﺗﺎﺑﻊ ‪ Ｂ‬ﺍﺱ ﻃﺮﺡ ﻭﻩ ﺩﺭﺳﺖ ﻣﻨﻬﺞ ﺍﻭﺭ ﺳ‪，‬ﺪ‪＄‬ﺔ ﺭﺳﺘﺔ ﺳﺔ ﮔﻤﺮﺍﻩ‬ ‫ﻫﻮﮔﺌﺔ ۔‬ ‫ﻋﺘ‪，‬ﺒﯽ ﮐﺔ ﻣﻮﻗﻒ ﮐﺎ ﺧ‪＋‬ﺻﻪ ګﻪ ‪: Ｂ‬‬ ‫ ‬

‫ﻭﻩ ﮐﺴﯽ ﻣﺴﻠﻤﺎﻥ ﮐﻮ ﺻﺮﻑ ﺍﻋﺘﻘﺎﺩ ﮐﯽ ﺑﻨﺎءﭘﺮ ﻫﯽ ﮐﺎﻓﺮ ﻗﺮﺍﺭ ﺩګﺘﺎ‪ Ｂ‬ﺍﻭﺭ ګﻪ‬

‫ﮐﻬﺘﺎ ‪ Ｂ‬ﮐﻪ ﮐﻮﺋﯽ ﻣﻄﻠﻘﺎً ﮐﻔﺮﻧﻬ‪ Ｓ‬ﻫﻮﺳﮑﺘﺎ ﺍﮔﺮﭼﻪ ﺍﭘﻨﯽ ﮐﺘﺎﺏ ﻣ‪ Ｓ‬ﺍﺱ ﮐﺔ ﻋ‪＋‬ﻭﻩ ‪Ｌ‬ﯽ‬ ‫ﺩﻋﻮﯼ ﮐ‪，‬ﺎ ‪ Ｂ‬۔‬ ‫ ‬

‫ﺗﻤﺎﻡ ﺍﻓﻌﺎﻝ ﮐﺎﺍګﮏ ﻫﯽ ﺩﺭﺟﻪ ‪ Ｂ‬ﺧﻮﺍﻩ ﻋﻘ‪，‬ﺪﺓ ﺳﺔ ﻣﺘﻌﻠﻖ ﻫﻮګﺎ ﻓﺮﻉ ﺳﺔ ۔‬

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‫ﺍﻋﻤﺎﻝ ﻃﺎﻋﺖ ﺍﻭﺭ ﺍﻋﻤﺎﻝ ﺗﻮﺣ‪，‬ﺪ ﺍګﮏ ﺟ‪，‬ﺴﺔ ﻫ‪ Ｓ‬ﺍﻥ ﻣ‪ Ｓ‬ﮐﻮﺋﯽ ﻓﺮﻕ ﻧﻬ‪ Ｓ‬۔‬

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‫ﻇﺎ‪ Ｃ‬ﻣ‪ Ｓ‬ﺻﺮﻑ ﻣﮑﺬّﺏ ګﻌﻨﯽ ﺟ‪ _＋＂％‬ﻭﺍﻟﺔ ﮐﯽ ﺗﮑﻔ‪，‬ﺮ ﮐﯽ ﺟﺎﺋﺔ ﮔﯽ ﺟﺎﺣﺪ‬

‫ﺍﻭﺭ ﻣﺴﺘﺤﻞ ﮐﺎ ﮐﻔﺮ ﺍﺳﯽ ﻭﻗﺖ ﻇﺎ‪ Ｃ‬ﻫﻮﺗﺎ ‪ Ｂ‬ﺟﺐ ﻭﻩ ﺗﺼﺮګﺢ ﮐﺮﺩګﺄ۔‬

‫‪114‬‬ ‫ﮐﺘﺎﺏ ﮐﺔ ﺳﺮﻭﺭﻕ ﭘﺮ ﺍګﺴﯽ ﺗﺪﻟ‪，‬ﺲ ﻣﻮﺟﻮﺩ ‪ Ｂ‬ﺟﻮ ﮐﺴﯽ ﻋﺎ‪ Ｐ‬ﺷﺨﺺ ﺳﺔ ﺳﺮﺯﺩ ﻧﻬ‪Ｓ‬‬ ‫ﻫﻮﺳﮑﺘﯽ ﻭﻩ ګﻪ ‪ Ｂ‬ﮐﻪ ﺟﻬﺎﺃ ﺩﺭﻣ‪，‬ﺎﻥ ﻣ‪ Ｓ‬ﻣﻮﻟﻒ ﮐﺎﻧﺎﻡ ﺁﻧﺎ ﭼﺎﻫ‪，‬ﺌﺔ ﺗ‪％‬ﺎ ﻭ＠ﺃ ﻓﻀ‪，‬ﻠ＆‬ ‫ﺍﻟﺸ‪，‬ﺦ ﻣﺤﻤﺪ ﺑﻦ ﺣﺴﻦ ﺁﻝ ﺷ‪，‬ﺦ ﮐﺎﻧﺎﻡ ﻟﮑ‪％‬ﺎ ﻫﻮﺍ ‪ Ｂ‬ﺗﺎﮐﻪ ګﻪ ﺩ‪＄‬ﻮﮐﻪ ﺍﻭﺭ ﻭ‪ Ａ‬ﺩګﺎ‬ ‫ﺟﺎﺳﮑﺔ ﮐﻪ ﺍﺱ ﮐﺘﺎﺏ ﮐﻮ ﺷ‪，‬ﺦ ﮐﯽ ﻣﮑﻤﻞ ﺳﺮﭘﺮﺳﺘﯽ ﺣﺎﺻﻞ ‪ Ｂ‬ﭘ‪％‬ﺮ ﭘﻬﻠﺔ ﺻﻔﺤﺔ ﭘﺮ‬ ‫ﺷ‪，‬ﺦ ﮐﯽ ﺗﻔﺮګﻂ ‪ Ｂ‬ﺟﺲ ﻣ‪ Ｓ‬ﺍﻧﻬﻮﺃ _ ﺻﺮﺍﺣﺖ ﺳﺔ ﻟﮑ‪％‬ﺎ ‪ Ｂ‬ﮐﻪ ”ﺍﻧﻬﻮﺃ _ ﺍﺱ‬ ‫ﮐﺘﺎﺏ ﮐﺎ ﺻﺮﻑ ﺍګﮏ ﺣﺼﻪ ﭘﺆ‪＄‬ﺎ ‪“Ｂ‬ﺍﻭﺭ ‪ Ａ‬ﻧﻬ‪ Ｓ‬ﺟﺎﻧﺘﺔ ﮐﻪ ﻭﻩ ﮐﻮﻥ ﺳﺎﺣﺼﻪ ‪ Ｂ‬ﻟ‪，‬ﮑﻦ‬ ‫ﺍﺗﻨﺎ ګﻘ‪，‬ﻦ ﺿﺮﻭﺭ ‪ Ｂ‬ﮐﻪ ګﻪ ﻣﺨﺘﻠﻒ ﮔﻮﺷﺔ ﻫﻮﺃ ﺟﻮ ﺍﺱ ﻃﺮﺡ ﻣﺮﺗﺐ ﻫﻮﺃ ﮔﺔ ﺟﻦ ﺳﺔ‬ ‫ګﻪ ﻭ‪ Ａ‬ﭘ‪，‬ﺪﺍ ﻫﻮﮐﻪ ګﻪ ﺍ‪ Ｈ‬ﺍﻟﺴﻨﻪ ﮐﯽ ﺣﻤﺎګﺖ ﻣ‪ Ｓ‬ﻫ‪ Ｓ‬ﭘ‪％‬ﺮﺟﺐ ﻋﺘ‪，‬ﺒﯽ _ ﺍﺳﺔ ﻃﺒﻊ‬ ‫ﮐﺮﻧﺎ ﭼﺎ＠ ﻫﻮﮔﺎ ﺍﺱ ﻭﻗﺖ ﺷ‪，‬ﺦ _ ﺍﺱ ﮐﺘﺎﺏ ﮐﺎﻣﮑﻤﻞ ﺭﺥ ﻧﻪ ﺩګﮑ‪％‬ﺎ ﻫﻮﮔﺎ۔‬ ‫ﺍﺱ ﺷﺨﺺ ﮐﯽ ﭼﺎﻻﮐﯽ ﻣ‪ Ｓ‬ﮐﻮﺋﯽ ﺷﮏ ﻧﻬ‪ Ｓ‬ﮐ‪，‬ﺎ ﺟﺎﺳﮑﺘﺎ ﮐ‪，‬ﻮﻧﮑﻪ ﺍﺱ _ ﻣﺮﺟﺌﻪ ﺍﻭﺭ‬ ‫ﺍﻥ ﮐﺔ ﻣﺬﻫﺐ ﮐﺔ ﺷﺒﻬﺎﺕ ﮐﯽ ﺧﻮﺩ ﺳﺔ ﻧﻔﯽ ﮐﯽ ‪) Ｂ‬ﺻﻔﺤﻪ ‪25‬ﻭﻣﺎﺑﻌﺪ(ﺍﻭﺭ ﻧﺎﻗﺺ‬ ‫ﺍﻭﺭﮐﻤﺰﻭﺭ ﻏ‪，‬ﺮ ﺷﺎ‪ Ｑ‬ﻭﮐﺎ‪ Ｑ‬ﻃﺮﺯ ﭘﺮ ﺍﻥ ﮐﯽ ﺗﺮﺩګﺪ ﮐﯽ ‪ Ｂ‬ﺟﻮ ﺑﻌﺾ ﺍﻭﻗﺎﺕ ﺍﺱ ﮐﺔ ﺍﭘﻨﺔ‬ ‫ﻫﯽ ﺧ‪＋‬ﻑ ﺟﺎﺗﯽ ‪ Ｂ‬ﻧﻪ ﮐﻪ ﺣﻖ ﻣ‪ Ｓ‬ﺟ‪，‬ﺴﺎ ﮐﻪ ‪ Ａ‬ﺑ‪，‬ﺎﻥ ﮐﺮګﺄ ﮔﺔ ‪ Ａ‬ﺍﺱ ﮐﺘﺎﺏ ﮐﯽ‬ ‫ﻣﺒﺎﺣﺚ ګﮑﺔ ﺑﻌﺪ ﺩګﮕﺮﺓ ﺑ‪，‬ﺎﻥ ﮐﺮګﺄ ﮔﺔ ﺍﻭﺭ ﺍﻥ ﻣ‪ Ｓ‬ﺟﻮ ﺑﺎﺗ‪ Ｓ‬ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆‬ ‫ﮐﺔ ﻧﺰﺩګﮏ ﺣﻖ ﻫ‪ Ｓ‬ﺍﻥ ﮐﯽ ﺗﺎﺋ‪，‬ﺪﮐﺮګﺄ ﮔﺔ ﺍﻭﺭ ﺟﻮ ﺳﻠﻔ‪，‬ﺖ ﮐﺔ ﺩﻋﻮګﺪﺍﺭﻭﺃ ﮐﺔ‬ ‫ﻧﻈﺮګﺎﺕ ﮐﺔ ﻣﺘﻌﻠﻖ ﻫ‪ Ｓ‬ﺟ‪，‬ﺴﺎ ﮐﻪ ‪ Ａ‬ﺑﺘﺎﭼﮑﺔ ﻫ‪ Ｓ‬ﺍﻥ ﮐﺎ ﻗﻠﻊ ﻗﻤﻊ ﮐﺮګﺄ ﮔﺔ )ﻣ‪＋‬ﺣﻈﻪ‬ ‫ﻫﻮ ”ﺍﺩﻋ‪，‬ﺎءﺍﻟﺴﻠﻔ‪ ＆，‬ﻣﺬﺍ‪＄‬ﺒ‪％‬ﻢ ﻭﺍﻧﺤﺮﺍﻓﺎﺗ‪％‬ﻢ“ﺍﺯ ﻃﺎﺭﻕ ﻋﺒﺪﺍﻟﺤﻠ‪，‬ﻢ ګﻌﻨﯽ ﮐﺘﺎﺏ ﮐﺎ ﺍﻧﮕﻠﺶ‬ ‫ﺗﺮﺟﻤﻪ ﺑﻌﻨﻮﺍﻥ ‪The Counterfiet of Salafis:‬ﮐﻨ‪，‬ﺈﺍ ‪2004‬ء(ﺍﻥ ﻓﻘﺮﺍﺕ ﮐﺎ ګﻪ‬ ‫ﻣﻘﺼﺪ ﻧﻬ‪ Ｓ‬ﮐﻪ ‪” Ａ‬ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﻣﻄﺎﺑﻖ ﺣﮑﻢ ﮐﺮ_“ ﮐﺔ ﺧ‪＋‬ﻑ ﺩﻟ‪，‬ﻞ ﻗﺎﺋﻢ‬ ‫ﮐﺮګﺄ ﮔﺔ ﮐ‪，‬ﻮﻧﮑﻪ ﺳﻠﻒ ﻭ ﺧﻠﻒ ﻣ‪ Ｓ‬ﺳﺔ ‪ Ｃ‬ﺍﺱ ﺷﺨﺺ ﮐﺔ ﻧﺰﺩګﮏ ﺟﺴﺔ ﺍﷲ ﺗﻌﺎﻟﯽٰ‬ ‫_ ﻧﻈﺮ ﺳﺪګﺪ ﺳﺔ ﻧﻮﺍﺯﺍ ﻫﻮ ﺍﺱ ﻣﻮﺿﻮﻉ ﮐﺎﺍګﮏ ﺧﺎﺹ ﻣﻘﺎﻡ ‪ Ｂ‬ﺑﻠﮑﻪ ګﻪ ﻣﻘﺼﺪ ‪ Ｂ‬ﮐﻪ‬ ‫ﻟﻮﮔﻮﺃ ﮐﺔ ﻣﺎﺑ‪，‬ﻦ ﭘ‪＋，％‬ﺋﺔ ﮔﺌﺔ ﺍﺱ ﮐﺔ ﺩګﮕﺮ ﭘﻬﻠﻮٶﺃ ﮐﯽ ﺗﺮﺩګﺪ ﮐﯽ ﺟﺎﺋﺔ ﮐ‪，‬ﻮﻧﮑﻪ‬ ‫ﺟﻮ ﺍګﺎﻡ ‪ Ａ‬ﺑﺴﺮ ﮐﺮﺭ‪ Ｂ‬ﻫ‪ Ｓ‬ﺍﻥ ﻣ‪ Ｓ‬ﻣﻘﺎﺻﺪ ﻭﻣﻔﺎﻫ‪，‬ﻢ ﺍﺧﺘ‪＋‬ﻁ ﻭﺍﺿﻄﺮﺍﺏ ﮐﺎ ﺷﮑﺎﺭ‬

‫‪115‬‬ ‫ﻫ‪ Ｓ‬ﺍﻭﺭ ﺍﻋﻤﺎﻝ ﻗﺼﺪ ﻭﻓﻬﻢ ﮐﺔ ﺍﻋﺘﺒﺎ ﺭ ﺳﺔ ﺑﺔ ﺭﺍﻩ ﺭﻭﯼ ﻣ‪ Ｓ‬ﻣﺒﺘ‪ ＋‬ﻫ‪ Ｓ‬ﻟ‪，‬ﮑﻦ ﭘ‪％‬ﺮ ‪Ｌ‬ﯽ‬ ‫ﻫﻤﺎﺭﯼ ﮐﻮﺷﺶ ﻫﻮﮔﯽ ﮐﻪ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆ ﮐﺔ ﻣﺬﺍﻫﺐ ﮐﻮ ﻣﺨﺘﺼﺮ ﻃﻮﺭ ﭘﺮ ﺛﺎﺑﺖ‬ ‫ﮐﺮګﺄ ﺍﻭﺭ ﻋﺘ‪，‬ﺒﯽ ﮐﺔ ﺑ‪，‬ﺎﻥ ﮐﺮﺩﻩ ﺩﻋﻮﯼ ﺳﻠﻔ‪，‬ﺖ ﮐﺎ ﭘﻮﻝ ﮐ‪％‬ﻮﻟ‪ Ｓ‬ﺟﺲ ﮐﯽ ﺑﻨ‪，‬ﺎﺩ ﮔﻮﻝ‬ ‫ﻣﻮﻝ ﺩﻻﺋﻞ ﺍﻭﺭﻣﻦ ﮔ‪％‬ﺆﺕ ﺍﺻﻮﻝ ﻫ‪ Ｓ‬۔‬

‫ﺑﺤﺚ ﺍﻭّﻝ ‪:‬ﻗﻮﺍﻋﺪ ﺟﻦ ﮐﺎ ﺟﺎﻧﻨﺎ ﺿﺮﻭﺭﯼ ‪Ｂ‬‬ ‫ﺍﺱ ﻣ‪ Ｓ‬ﻋﺘ‪，‬ﺒﯽ _ ﭼ‪ ＃‬ﻗﻮﺍﻋﺪ ﺳﺔ ﺑﺤﺚ ﮐﯽ ‪ Ｂ‬ﺟﻦ ﮐﺔ ﺫﺭګﻌﺔ ﻭﻩ ﺗﻮﺣ‪，‬ﺪ ﮐﺔ ﺳﺘﻮﻥ‬ ‫ﮔﺮﺍﮐﺮﺍﭘﻨﺔ ﻣﺬﻫﺐ ﮐﻮ ﺛﺎﺑﺖ ﮐﺮﻧﺎ ﭼﺎﻫﺘﺎ ‪ Ｂ‬ﺍﻭﺭ ﺍﺱ ﭘﺮ ګﻪ ﻋﻨﻮﺍﻥ ﮐﻪ ”ﺟﻦ ﻗﻮﺍﻋﺪ ﮐﺎ‬ ‫ﺟﺎﻧﻨﺎ ﻭﺍﺟﺐ ‪“Ｂ‬ﺇﺍﻝ ﮐﺮ ګﻪ ﻭ‪ Ａ‬ﺩګﻨﺎ ﭼﺎﻫﺘﺎ ‪ Ｂ‬ﮐﻪ ﺍﻥ ﮐﺎ ﺟﺎﻧﻨﺎ ﻭﺍﺟﺐ ‪ Ｂ‬ﺍﻭﺭ‬ ‫ﺍﺑﺘﺪﺍءﺍګﺴﺔ ﮐﺮﺗﺎ ‪ Ｂ‬ﮐﻪ ﺍﻥ ﻣ‪ Ｓ‬ﮐﻮﺋﯽ ﺍﺧﺘ‪＋‬ﻑ ﻧﻬ‪ Ｂ Ｓ‬ﺟﺒﮑﻪ ګﻬﯽ ﺍﺧﺘ‪＋‬ﻑ ﮐﯽ‬ ‫ﺑﻨ‪，‬ﺎﺩﻫ‪ Ｓ‬۔‬ ‫ ‬

‫ﻋﺘ‪，‬ﺒﯽ ﺍﭘﻨﺔ ﭘﻬﻠﺔ ﻗﺎﻋﺪﺓ ﻣ‪ Ｓ‬ﺑ‪，‬ﺎﻥ ﮐﺮﺗﺎ ‪ Ｂ‬ﮐﻪ‪:‬‬

‫”ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﻣﻄﺎﺑﻖ ﺣﮑﻢ ﮐﺮﻧﺎ“‪ Ｃ‬ﻣﺴﻠﻤﺎﻥ ﭘﺮ ﻓﺮﺽ ‪ Ｂ‬ﺍﺱ ﺗﻤﻬ‪，‬ﺪ ﮐﺎ‬ ‫ﻣﻘﺼﺪ ګﻪ ‪ Ｂ‬ﮐﻪ ﻗﺎﺭﯼ ﮐﺔ ﺩﻝ ﻣ‪ Ｓ‬ﺍﭘﻨﺎ ﮔ‪％‬ﺮ ﮐﺮﻟﺔ ﺍﺱ ﺳﺔ ﭘﻬﻠﺔ ﮐﻪ ”ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ‬ ‫ﮐﺔ ﺑﻐ‪，‬ﺮ ﺣﮑﻢ ﮐﺮ_ “ﮐﯽ ﮐﻔﺮګﻪ ﺻﻮﺭﺕ ګﻌﻨﯽ ﻣﻄﻠﻖ ﻗﺎﻧﻮﻥ ﺳﺎﺯﯼ ﮐﻮ ﻣﻌﻤﻮﻟﯽ ﻗﺮﺍﺭ‬ ‫ﺩګﻨﺔ ﮐﯽ ﮐﻮﺷﺶ ﮐﺮﺓ ﭼﻨﺎﻧﭽﻪ ﭘﻬﻠﺔ ”ﺍﷲ ﮐﺔ ﻧﺎﺯ ﻝ ﮐﺮﺩﻩ ﮐﺔ ﻣﻄﺎﺑﻖ ﺣﮑﻢ ﮐﺮ_ “ﮐﯽ‬ ‫ﺍﻫﻤ‪，‬ﺖ ﮐﻮ ﺫﮐﺮ ﮐﺮﺗﺎ ‪ Ｂ‬ﻟ‪，‬ﮑﻦ ﺣﻘ‪，‬ﻘﺖ ګﻬﯽ ‪ Ｂ‬ﮐﻪ ﺍﺱ _ ﺍﺳﺔ ﺷﺮګﻌﺖ ﮐﯽ ﻓﺮﻭﻋﺎﺕ‬ ‫ﮐﺔ ﺑﺮﺍﺑﺮ ﻗﺮﺍﺭ ﺩګﺎ ‪ Ｂ‬ﺧﻮﺍﻩ ﺳﻠﺒﯽ ﻫﻮ ګﺎ ﺍګﺠﺎ‪ Ｋ‬ﻧﻤﺎﺯ‪،‬ﺯﮐﺎۃ ‪،‬ﺩﺍﺅ‪＄‬ﯽ ﺭﮐ‪％‬ﻨﺎ‪،‬ﭘﺮﺩﻩ ﮐﺮﻧﺎ ګﻪ‬ ‫ﺳﺐ ﻓﺮﺍﺋﺾ ﻫ‪ Ｓ‬ﺍګﺴﺔ ﺷﺮﺍﺏ ﻧﻮﺷﯽ‪،‬ﺯﻧﺎ‪،‬ﺍﺟﻨﺒﯽ ﻋﻮﺭﺕ ﮐﻮ ﺩګﮑ‪％‬ﻨﺎ ﺣﺮﺍﻡ ﻫ‪ Ｓ‬ﺍﻭﺭ‬ ‫ﺍﻧﻬ‪ Ｓ‬ﭼ‪％‬ﻮﺅﻧﺎ ‪ Ｃ‬ﻣﺴﻠﻤﺎﻥ ﭘﺮ ﻓﺮﺽ ‪ Ｂ‬ﺗﻮ ﮐ‪，‬ﺎﻭﻩ ﺷﺨﺺ ﺟﻮ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﺑﻐ‪，‬ﺮ‬ ‫ﻗﺎﻧﻮﻥ ﺳﺎﺯﯼ ﮐﺮﺓ ﺍﻭﺭ ﻟﻮﮔﻮﺃ ﮐﻮﺍﺱ ﮐﺎ ﻏ‪＋‬ﻡ ﺑﻨﺎﺩﺓ ﺍﻭﺭ ﻭﻩ ﺷﺨﺺ ﺟﻮ ﺩﺍﺅ‪＄‬ﯽ ﮐﺎټ‬ ‫ﺇﺍﻟﺔ ﺑﺮﺍﺑﺮ ﻫﻮﺳﮑﺘﺔ ﻫ‪ Ｓ‬؟ﺍﮔﺮ ﺳﭽﺔ ﻫﻮ ﺗﻮ ﮐﻮﺋﯽ ﺩﻟ‪，‬ﻞ ﭘ‪，‬ﺶ ﮐﺮﻭ ګﻪ ﺍﻋﺘﺮﺍﺽ‬ ‫ﺩﺭﺳﺖ ﻧﻬ‪ Ｓ‬ﮐﻪ ﻓﺮﺍﺋﺾ ﮐﺔ ﻣﺨﺘﻠﻒ ﺩﺭﺟﺎﺕ ﻫ‪ Ｓ‬ﮐ‪，‬ﻮﻧﮑﻪ ﺑﻬﺮﺣﺎﻝ ﻓﺮﺽ ﮐﺔ ﺩﺭﺟﺔ‬ ‫ﺳﺔ ﺍﻟﮓ ﻧﻬ‪ Ｓ‬ﺍﻭﺭ ﺟﻮ ﻓﺮﻕ ﮐﺮﺗﺎ ‪ Ｂ‬ﻭﻩ ﺍﺳﺔ ﻭﺍﺿﺢ ﮐﺮﺓ ﺍﺱ ﮐﯽ ﺗﻌﺮګﻒ ﮐﺮﺓ ۔‬

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‫ﺩﻭﺳﺮﺓ ﻗﺎﻋﺪﺓ ﻣ‪ Ｓ‬ګﻪ ﺑ‪，‬ﺎﻥ ﮐﺮﺗﺎ ‪ Ｂ‬ﮐﻪ‪:‬‬

‫”ﻣﮑﻔﺮﺍﺕ ګﻌﻨﯽ ﮐﻔﺮګﻪ ﺍﻋﻤﺎﻝ ﻣ‪ Ｓ‬ﺳﺔ ﮐﺴﯽ ﮐﺔ ﺍﺭﺗﮑﺎﺏ ﺳﺔ ﮐﻔﺮ ﻻﺯﻡ ﻧﻬ‪ Ｓ‬ﺁﺗﺎ“ګﻪ‬ ‫ﻋﺎﻡ ﮐ‪＋‬ﻡ ‪ Ｂ‬ﺟﺲ ﮐﯽ ﮐﻔﺮ ﺍﮐﺒﺮ ﮐﺔ ﺍﻣﻮﺭ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﺗﺨﺼ‪，‬ﺺ ﺿﺮﻭﺭﯼ ‪ Ｂ‬ﺟﻦ ﻣ‪Ｓ‬‬ ‫ﻋﻠﻢ ﺍﻭﺭ ﺑ‪＋‬ﻍ )ګﻌﻨﯽ ﺭﺳﺎﻟﺖ ﭘﻬﻨﭽﻨﺔ(ﮐﯽ ﺷﺮﻁ ﻧﻪ ﻟﮕﺎﺋﯽ ﮔﺌﯽ ﻫﻮ ﺑﺼﻮﺭﺕ ﺩګﮕﺮ‬ ‫ﺭﺳﻮﻝ ﺍﷲ ‪‬ﮐﯽ ﺑﻌﺜﺖ ﺳﺔ ﻗﺒﻞ ﮐﻔﺎﺭ ﻗﺮګﺶ ﮐﺎﻓﺮﻧﻪ ﻫﻮﺋﺔ )ﮐ‪，‬ﻮﻧﮑﻪ ﻧﻪ ﺍﻧﻬ‪ Ｓ‬ﻋﻠﻢ‬ ‫ﺗ‪％‬ﺎ ﻧﻪ ﺍﻥ ﺗﮏ ﺭﺳﺎﻟﺖ ﭘﻬﻨﭽﯽ ﺍﻭﺭ ﻭﻩ ﮐﻔﺮ ﺍﮐﺒﺮ ‪Ｌ‬ﯽ ﮐﺮﺗﺔ ﺗ‪％‬ﺔ (ګﻪ ﺧ‪＋‬ﻑ ﺍﺟﻤﺎﻉ ‪Ｂ‬‬ ‫ﭘ‪％‬ﺮ ﺍﮔﺮ ﺍﺱ ﮐ‪＋‬ﻡ ﮐﻮ ﻇﺎ‪ Ｃ‬ﭘﺮ ﺣﻤﻞ ﮐ‪，‬ﺎ ﺟﺎﺋﺔ ﺗﻮﺍﺱ ﭘﺮ ﮐﻮﺋﯽ ﻏﺒﺎﺭ ﻧﻬ‪ Ｓ‬ﺍِﻟَّﺎ ګﻪ ﮐﻪ‬ ‫ﻣﺘﮑﻠﻢ ﮐﺎﻣﺬﻫﺐ ﻣﻌﺮﻭﻑ ﻫﻮ ﺍﻭﺭ ﻭﻩ ﻣﮑﻔﺮﺍﺕ ګﻌﻨﯽ ﮐﻔﺮګﻪ ﺍﻋﻤﺎﻝ ﺟﻦ ﮐﺔ ﻣﺮﺗﮑﺐ ﮐﯽ‬ ‫ﻣﺤﺾ ﺍﺭﺗﮑﺎﺏ ﮐﯽ ﺑﻨﺎءﭘﺮ ﺗﮑﻔ‪，‬ﺮﻧﻪ ﮐﯽ ﺟﺎﺋﺔ ﭼﻨﺪﻃﺮﺡ ﮐﺔ ﻫ‪:Ｓ‬ﺷﺮګﻌﺖ ﻣ‪ Ｓ‬ﺍﺱ ﮐﻔﺮ‬ ‫ﮐﺎﺍﻃ‪＋‬ﻕ ﻧﻪ ﮐ‪，‬ﺎ ﺟﺎﺋﺔ ګﻌﻨﯽ ﻭﻩ ﮐﻔﺮ ﻋﻤﻠﯽ ګﺎ ﮐﻔﺮ ﺍﺻﻐﺮ ﮐﯽ ﻗﺒ‪，‬ﻞ ﺳﺔ ﻫﻮﺃ ﺟ‪，‬ﺴﺔ‬ ‫ﺳﻨﺖ ﻣ‪Ｌ Ｓ‬ﺎﮔﺔ ﻫﻮﺋﺔ ﻏ‪＋‬ﻡ ﺍﻭﺭ ﺷﻮ‪ Ｃ‬ﮐﯽ ﻧﺎﺷﮑﺮﯼ ﺑ‪，‬ﻮﯼ ﭘﺮ ﮐﻔﺮ ﮐﺎﺍﻃ‪＋‬ﻕ ﮐ‪，‬ﺎ ﮔ‪，‬ﺎ‬ ‫‪ Ｂ‬ګﻪ ﮐﻔﺮ ﺍﮐﺒﺮ ﺍﺱ ﻭﻗﺖ ﻫﯽ ﮐﻬ‪＋‬ﺋﺔ ﮔﺎ ﺟﺐ ﺍګﺴﺎ ﮐﺮ_ ﮐﻮﺣ‪＋‬ﻝ ﺳﻤﺠ‪ ＃‬ﻟ‪，‬ﺎﺟﺎﺋﺔ‬ ‫۔ﺑﻌﺾ ﮐﺔ ﮐﻔﺮ ﻫﻮ_ ﭘﺮ ﺍﺟﻤﺎﻉ ‪ Ｂ‬ﻣﺜ‪ ً＋‬ﻋﺎﻡ ګﺎﮐﻠﯽ ﻗﺎﻋﺪﺓ ګﺎ ﮐﺴﯽ ﻣﺘﻮﺍﺗﺮ ګﺎ‬ ‫ﺿﺮﻭﺭﯼ ﻋﻠﻢ ﺩګﻦ ﮐﺎ ﺍﻧﮑﺎﺭ ﮐﺮﺩګﻨﺎ ﺍﻥ ﮐﺎ ﻣﻨﮑﺮ ﺍﺳﯽ ﻭﻗﺖ ﮐﺎﻓﺮ ﻫﻮﮔﺎ ﺟﺐ ﺍﺳﺔ ﻋﻠﻢ‬ ‫ﻫﻮ ګﺎ ﺍﺱ ﺗﮏ ﭘﻬﻨﭻ ﺟﺎﺋﺔ ﺍﺱ ﺑﺤﺚ ﮐﺎ ﻣﻘﺎﻡ ﮐﻔﺮ ﺟﻬﻞ ﮐﯽ ﻗﺒ‪，‬ﻞ ﺳﺔ ‪) Ｂ‬ﺍﺱ ﮐﯽ‬ ‫ﺗﻔﺼ‪，‬ﻞ ﮐﺔ ﻟﺌﺔ ﻫﻤﺎﺭﯼ ﮐﺘﺎﺏ ”ﺍﻟﺠﻮﺍﺏ ﺍﻟﻤﻔ‪，‬ﺪ ‪ Ｑ‬ﺣﮑﻢ ﺟﺎ‪ Ｈ‬ﺍﻟﺘﻮﺣ‪，‬ﺪ“ﻣ‪＋‬ﺣﻈﻪ‬ ‫ﻫﻮ(ﺟﻮ ﻣﺠﻤﻮﻋ＆ ﺍﻟﻤﻮﺣﺪګﻦ ﮐﯽ ﺟﺎﻧﺐ ﺳﺔ ﺷﺎﺋﻊ ﮐﯽ ﮔﺌﯽ ‪( Ｂ‬ﻭﻩ ﻣﻔﮑﺮﺍﺕ ګﻌﻨﯽ‬ ‫ﮐﻔﺮګﻪ ﺍﻋﻤﺎﻝ ﺟﻦ ﮐﺎ ﻣﺮﺗﮑﺐ ﻋﻠﻢ ﻭﺑ‪＋‬ﻍ ﮐﯽ ﺣﺠﺖ ﮐﺔ ﺑﻐ‪，‬ﺮ ﻫﯽ ﮐﺎﻓﺮ ﻫﻮﺟﺎﺗﺎ ‪ Ｂ‬ﻭﻩ‬ ‫ﻫ‪ Ｓ‬ﺟﻦ ﮐﺎ ﺗﻌﻠﻖ ﺗﻮﺣ‪，‬ﺪ ﺳﺔ ﻫﻮ ﺟﻮ ﺩګﻦ ﮐﯽ ﺑﻨ‪，‬ﺎﺩ ﺍﻭﺭﺭﺳﺎﻟﺖ ﮐﺎ ﻣﺎﺣﺼﻞ ‪Ａ Ｂ‬‬ ‫ﻋﺘ‪，‬ﺒﯽ ﺳﺔ ﭘﻮﭼ‪％‬ﺘﺔ ﻫ‪ Ｓ‬ﮐ‪，‬ﺎ ﺭﺳﻮﻝ ﺍﷲ‪‬ﭘﺮ ﺳﺐ ﻭﺷﺘﻢ ﮐﺮﻧﺎ ﺍﺱ ﮐﺔ ﻋﺎﻡ ﻗﺎﻋﺪﺓ‬ ‫ﮐﺔ ﺗﺤﺖ ‪) Ｂ‬ﺍﺱ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﺍﺑﻦ ﺗ‪，‬ﻤ‪，‬ﻪ ﮐﯽ ﮐﺘﺎﺏ ”ﺍﻟﺼﺎﺭﻡ ﺍﻟﻤﺴﻠﻮﻝ ﻋﻠﯽ ﺷﺎﺗﻢ‬ ‫ﺍﻟﺮﺳﻮﻝ“ﻣ‪＋‬ﺣﻈﻪ ﻫﻮ(ګﺎ ﺍﺱ ﺳﺔ ﺳﺐ ﻭﺷﺘﻢ ﻣﺴﺘﺜﻨﯽٰ ‪ Ｂ‬ﺍﻭﺭ ﻋﻤﻮﻡ ﻣ‪ Ｓ‬ﺍﮔﺮ‬ ‫ﺍﺳﺘﺜﻨﺎءﮐﺮﺩګﺎ ﺟﺎﺋﺔ ﺗﻮ ﺍﺱ ﮐﺎ ﻋﻤﻮﻡ ﺑﺎ‪ Ｒ‬ﻧﻬ‪ Ｓ‬ﺭﻫﺘﺎ ﺍﺱ ﺧﺎﺹ ﻫﻮﻧﺎ ﻫﯽ ﺩﺭﺳﺖ ‪ Ｂ‬۔‬

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‫ﺗ‪，‬ﺴﺮﺍ ﻗﺎﻋﺪﻩ ﮐﻪ‪:‬‬

‫”ﺣﺎﮐﻢ ﮐﺔ ﮐﻔﺮ ﺳﺔ ﺍﺱ ﮐﺔ ﺧ‪＋‬ﻑ ﺧﺮﻭﺝ ﮐﺎ ﺟﻮﺍﺯ ﻻﺯﻡ ﻧﻬ‪ Ｓ‬ﺁﺗﺎ“ﺩﺭﺳﺖ ګﻪ ﺗ‪％‬ﺎ ﮐﻪ‬ ‫ګﻮﺃ ﮐﻬ‪ Ｓ‬ﮐﻪ ”ﺣﺎﮐﻢ ﮐﺔ ﮐﻔﺮ ﺳﺔ ﺍﺱ ﮐﺔ ﺧ‪＋‬ﻑ ﺧﺮﻭﺝ ﮐﺎﺟﻮﺍﺯ ‪ Ｃ‬ﺣﺎﻝ ﻣ‪ Ｓ‬ﻻﺯﻡ‬ ‫ﻧﻬ‪ Ｓ‬ﺁﺗﺎ ﺍِﻟَّﺎ ګﻪ ﮐﻪ ﺧﺮﻭﺝ ﮐﺔ ﺟﻮﺍﺯ ﮐﯽ ﺗﻤﺎﻡ ﻣﻌﺘﺒﺮ ﺷﺮﻭﻁ ﭘﺎﺋﯽ ﺟﺎﺋ‪ Ｓ‬ﺟ‪，‬ﺴﺔ ﻗﺪﺭﺕ‬ ‫ﻭﻏ‪，‬ﺮﻩ“‪ Ａ‬ګﻪ ﻧﻬ‪ Ｓ‬ﮐﻬ‪ Ｓ‬ﮔﺔ ﮐﻪ ﻋﺘ‪，‬ﺒﯽ ﺍﻥ ﮐﺎ ﻣﺨﺎﻟﻒ ‪ Ｂ‬ﮐ‪，‬ﻮﻧﮑﻪ ﺑﻌﺪ ﻣ‪ Ｓ‬ﺍﺱ _ ﺍﻥ‬ ‫ﺷﺮﻭﻁ ﮐﺎ ﺍﻗﺮﺍﺭ ﮐ‪，‬ﺎ ‪ Ｂ‬ﺍﻥ ﺩﻭﻧﻮﺃ ﺟﻤﻠﻮﺃ ﻣ‪ Ｓ‬ﺟﻮ ﭼ‪，‬ﺰ ﻓﺮﻕ ﮐﺮﺗﯽ ‪ Ｂ‬ګﻪ ﻭﻩ ﭘﻬﻠﻮ ‪Ｂ‬‬ ‫ﺟﻮ ﻋﺘ‪，‬ﺒﯽ ﮐﺔ ﻧﺺ ﻣ‪ Ｂ Ｓ‬ﮐﻪ ﺍﺻﻞ ﺧﺮﻭﺝ ﮐﺎ ﺟﺎﺋﺰ ﻧﻪ ﻫﻮﻧﺎ ‪ Ｂ‬ﺟﺒﮑﻪ ګﻪ ﺩﺭﺳﺖ ﻧﻬ‪Ｓ‬‬ ‫ﮐ‪，‬ﻮﻧﮑﻪ ﺍﺻﻞ ﻋﺘ‪，‬ﺒﯽ ﮐﯽ ﺫﮐﺮ ﮐﺮﺩﻩ ﻻﺯﻣﯽ ﺷﺮﻭﻁ ﭘﺎﺋﺔ ﺟﺎ_ ﮐﺔ ﻭﻗﺖ ﺍﺱ ﺟ‪，‬ﺴﺔ‬ ‫ﺣﺎﮐﻢ ﮐﻮ ﺯﺍﺋﻞ ﺍﻭﺭ ﺧﺘﻢ ﮐﺮﻧﺎ ‪ Ｂ‬ﭘ‪％‬ﺮ ‪Ｌ‬ﯽ ‪ Ａ‬ﻋﺘ‪，‬ﺒﯽ ﮐﯽ ﺑ‪，‬ﺎﻥ ﮐﺮﺩﻩ ﺩﻭﺳﺮﯼ ﺷﺮﻁ ﮐﻪ‬ ‫”ﺣﺎﮐﻢ ﭘﺮ ﺣﺠﺖ ﻗﺎﺋﻢ ﮐﯽ ﺟﺎﺋﺔ“ﮐﯽ ﻭﺿﺎﺣﺖ ﮐﻮ ﺿﺮﻭﺭﯼ ﺳﻤﺠ‪％‬ﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ﺍﺱ‬ ‫ﺷﺮﻁ ﮐﺎ ﻣﻄﻠﺐ ‪ Ｂ‬ګﻪ ﺷﺮﻁ ﻋﺘ‪，‬ﺒﯽ ﮐﺔ ﺍﺱ ﻗﺎﻋﺪﺓ ﮐﺔ ﺗﺤﺖ ﺫﮐﺮﮐﺮﺩﻩ ﻧﺼﻮﺹ ﺳﺔ‬ ‫ﺗﻮﺛﺎﺑﺖ ﻧﻬ‪ Ｓ‬ﻫﻮﺗﯽ ﺑﻠﮑﻪ ﺍﻥ ﺗﻤﺎﻡ ﻧﺼﻮﺹ ﻣ‪ Ｓ‬ﮐﺴﯽ ﺍﺳﺘﺜﻨﺎءﮐﺔ ﺑﻐ‪，‬ﺮ ﻗﺪﺭﺕ ﮐﯽ‬ ‫ﺷﺮﻁ ‪ Ｂ‬ﮐﻪ ﺍﺱ ﮐﺔ ﺑﺪﻟﺔ ﻣ‪ Ｓ‬ﮐﺴﯽ ﻣﺴﻠﻤﺎﻥ ﮐﻮﻻګﺎﺟﺎﺋﺔ ﺍﻭﺭ ﺍﺱ ﺧﺮﻭﺝ ﻣ‪ Ｓ‬ﮐﻮﺋﯽ‬ ‫ﺑﺆﺍ ﻓﺴﺎﺩ ﻧﻪ ﻫﻮ ګﻪ ﺳﺐ ﺩﺭﺳﺖ ﻫ‪ Ｓ‬ﻟ‪，‬ﮑﻦ ﻋﺘ‪，‬ﺒﯽ ګﻬﺎﺃ ګﻪ ﺷﺮﻭﻁ ﮐﻬﺎﺃ ﺳﺔ ﻻګﺎ ګﺎګﻪ‬ ‫ﺧﻮﺩ ﺍﺱ ﮐﯽ ﺍﺿﺎﻓﻪ ﮐﺮﺩﻩ ‪ Ｂ‬ﺗﺎﮐﻪ ﺍﭘﻨﯽ ﺗﺪﻟ‪，‬ﺲ ﮐﺔ ﻟﺌﺔ ﺍﺑﺘﺪﺍﺋﯽ ﺑﻨ‪，‬ﺎﺩ ﻓﺮﺍ‪ Ａ‬ﮐﺮﺳﮑﺔ‬ ‫۔ﭘ‪％‬ﺮ ﻋﺘ‪，‬ﺒﯽ ﮐﺔ ﻧﺰﺩګﮏ ﺍﻗﺎﻣﺖ ﺣﺠﺖ ﮐﯽ ﮐ‪，‬ﺎ ﺷﺮﻭﻁ ﻫ‪ Ｓ‬ﮐ‪，‬ﺎګﻪ ﮐﻪ ﻭﻩ ﺧﻮﺩ ﮐﺴﯽ‬ ‫‪Ｌ‬ﯽ ﺣﺎﮐﻢ ﮐﺔ ﻣﻘﺎﺑﻞ ﺟﺎ ﮐ‪％‬ﺆﺍ ﻫﻮ ﺍﻭﺭ ﺍﺱ ﮐﺔ ﺳﺎﻣﻨﺔ ﺍﺳ‪＋‬ﻡ ﺍﻭﺭ ﺗﻮﺣ‪，‬ﺪ ﮐﯽ ﺗﺸﺮګﺢ‬ ‫ﮐﺮﺓ ﭘ‪％‬ﺮ ﺍﮔﺮ ﻭﻩ ﺗﮑﺒﺮ ﮐﺮﺓ ﺍﻭﺭ ﻧﻪ ﻣﺎ_ ﺗﻮ ﺍﻗﺎﻣﺖ ﺣﺠﺖ ﺩﺭﺳﺖ ﻫﻮﮔﯽ ګﺎ ګﻬﯽ‬ ‫ﮐﺎ‪ Ｂ Ｑ‬ﮐﻪ ﮐﻮﺋﯽ ‪Ｌ‬ﯽ ﮐ‪％‬ﺆﺍ ﻫﻮﺟﺎﺋﺔ ګﺎ ګﻪ ﮐﻪ ﺟﻬﺎﻟﺖ ﮐﺔ ﻣﻨﺎ‪ Ｑ‬ﻋﻠﻢ ﻣﺘﺸﺮ ﻫﻮ ﮐﻪ‬ ‫ﻟﻮﮔﻮﺃ ﭘﺮ ﺍﷲ ﮐﺔ ﺣﮑﻢ ﮐﻮ ﻗﺎﺋﻢ ﮐﺮ_ ﮐﺎ ﻣﻄﺎﻟﺒﻪ ﮐﺮ_ ﻭﺍﻟﺔ ﻟﻮﮔﻮﺃ ﮐﯽ ﺟﺎﻧﺐ ﺳﺔ‬ ‫ﺟﺎﺭﯼ ﮐﺮﺩﻩ ﮐﺘﺐ ﻭﻟ＂ﺮګﭽﺮ ﺍﺱ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﮔﻔﺘﮕﻮ ﮐﺮﺗﺎ ﻫﻮ ﺟﻦ ﻣ‪ Ｓ‬ﺩﻻﺋﻞ ﻭﺑﺮﺍﻫ‪，‬ﻦ‬ ‫‪Ｌ‬ﯽ ﻣﻮﺟﻮﺩ ﻫﻮﺃ ﮐ‪，‬ﻮﻧﮑﻪ ﺣﺠﺖ ﮐﻮ ﺳﻤﺠ‪％‬ﻨﺎ ګﺎ ﻗﺒﻮﻝ ﮐﺮﻧﺎ ﺣﺠﺖ ﮐﻮ ﻗﺎﺋﻢ ﮐﺮ_ ﺍﻭﺭ‬ ‫ﭘﻬﻨﭽﺎ_ ﺳﺔ ﺍﻟﮓ ‪) Ｂ‬ﻣ‪＋‬ﺣﻈﻪ ﻫﻮ ﺍﻟﺠﻮﺍﺏ ﺍﻟﻤﻔ‪，‬ﺪ ﺻﻔﺤﻪ ‪118‬ﺑﺤﻮﺍﻟﻪ ”ﺭﺳﺎﻟ＆ ﺍﻟﮑﻔﺮ‬

‫‪118‬‬ ‫ﺍﻟﺬﯼ ګﻌﺬﺭ ﺻﺎﺣﺒﻪ ﺑﺎﻟﺠ‪％‬ﻞ ﻭﺍﻟﺬﯼ ﻻګﻌﺬﺭ“ﺍﺯ ﻋ‪＋‬ﻣﻪ ﺍﺑﻮﺑﻄ‪，‬ﻦ‪(‬ﺑﺴﺎ ﺍﻭﻗﺎﺕ ﺣﺠﺖ‬ ‫ﺇﺍﺋﺮګﮑ¦ ﭘﻬﻨﭽﺎ_ ګﺎ ﺟﻬﺎﻟﺖ ﮐﺔ ﻣﻨﺎ‪ Ｑ‬ﻋﻠﻢ ﮐﺔ ﻣﻨﺘﺸﺮ ﻫﻮ_ ﺳﺔ ‪Ｌ‬ﯽ ﻗﺎﺋﻢ ﻫﻮﺟﺎﺗﯽ‬ ‫‪ Ｂ‬ﺭﺳﻮﻝ ﺍﷲ‪Ｃ _‬ﺣﺮ‪ Ｋ‬ﻭﻣﻘﺎﺗﻞ ﮐﺎﻓﺮ ﮐﻮ ﺍﻧﻔﺮﺍﺩﯼ ﻃﻮﺭ ﭘﺮ ﺣﺠﺖ ﻗﺎﺋﻢ ﻧﻬ‪ Ｓ‬ﮐﯽ‬ ‫ﺑﻠﮑﻪ ﺟﺲ ﻋﻠﻢ ﮐﯽ ﻃﺮﻑ ﺁﭖ ﮐﯽ ﺩﻋﻮﺕ ﺗ‪％‬ﯽ ﺍﺱ ﮐﺔ ﻣﻨﺘﺸﺮ ﻭﻋﺎﻡ ﻫﻮ_ ﮐﻮ ﻫﯽ‬ ‫ﺍﻗﺎﻣﺖ ﺣﺠﺖ ﮐﺔ ﻟﺌﺔ ﮐﺎ‪ Ｑ‬ﺟﺎﻧﺎ)ﻋﺘ‪，‬ﺒﯽ _ ﺍﭘﻨﯽ ﮐﺘﺎﺏ ﻣ‪” Ｓ‬ﻭﺟﺎﺩﻟ‪％‬ﻢ ﺑﺎﻟﺘﯽ ‪＄‬ﯽ‬ ‫ﺍﺣﺴﻦ“ﮐﺔ ﻋﻨﻮﺍﻥ ﮐﺔ ﺗﺤﺖ ﺣﮑﺎﻡ ﺳﺔ ﻣﺘﻌﻠﻖ ﻣﺴﺌﻠﺔ ﮐﯽ ﻃﺮﻑ ﺭﺍﻫﻨﻤﺎ ﺍګﮏ ﻋﻠﻤﯽ‬ ‫ﻣﻨﺎﻗﺸﺔ ﮐﺎ ﺍﺿﺎﻓﻪ ‪Ｌ‬ﯽ ﮐ‪，‬ﺎ ‪ Ｂ‬ﺍﻭﺭ ﺍﭘﻨﺔ ﻣﻮﻗﻒ ﮐﺔ ﻟﺌﺔ ﺩﺭﺝ ﺫګﻞ ﻗﻮﻝ ﺳﺔ ﺩﻟ‪，‬ﻞ ﻟﯽ‬ ‫‪:Ｂ‬ﺷ‪，‬ﺦ ﺍﻻﺳ‪＋‬ﻡ ﺍﺑﻦ ﺗ‪，‬ﻤ‪，‬ﻪ‪‬ﺍﭘﻨﺔ ﻓﺘﺎﻭﯼ ‪16/434:‬ﻣ‪ Ｓ‬ﻓﺮﻣﺎﺗﺔ ﻫ‪ Ｓ‬ﮐﻪ ‪ Ｃ”:‬ﻣﺨﻄﯽ‬ ‫ﮐﺎﻓﺮﻧﻬ‪ Ｓ‬ﻫﻮﺳﮑﺘﺎ ﺧﺼﻮﺻﺎً ﺍﻥ ﺑﺎﺭګﮏ ﻣﺴﺎﺋﻞ ﻣ‪ Ｓ‬ﺟﻦ ﻣ‪ Ｓ‬ﺍﻣﺖ ﮐﺔ ﻣﺎﺑ‪，‬ﻦ ﺑﻬﺖ‬ ‫ﺍﺧﺘ‪＋‬ﻑ ‪“Ｂ‬ﻧ‪，‬ﺰ ﻓﺘﺎﻭﯼ ‪12/466:‬ﻣ‪ Ｓ‬ﻓﺮﻣﺎﺗﺔ ﻫ‪:Ｓ‬ﮐﺴﯽ ﮐﺔ ﻟﺌﺔ ﺟﺎﺋﺰ ﻧﻬ‪ Ｓ‬ﮐﻪ ﻭﻩ‬ ‫ﮐﺴﯽ ﻣﺴﻠﻤﺎﻥ ﮐﯽ ﺗﮑﻔ‪，‬ﺮ ﮐﺮﺓ ﺍﮔﺮﭼﻪ ﻭﻩ ﻏﻠﻄﯽ ﺍﻭﺭ ﺧﻄﺎءﮐﺮﺓ ﺣﺘﯽ ﮐﻪ ﺍﺱ ﭘﺮ‬ ‫ﺣﺠﺖ ﻗﺎﺋﻢ ﮐﺮﺩﯼ ﺟﺎﺋﺔ ﺍﻭﺭ ﺍﺱ ﭘﺮ ﺣﺠﺖ ﻭﺍﺿﺢ ﻫﻮﺟﺎﺋﺔ ﺍﻭﺭ ﺟﺲ ﺷﺨﺺ ﮐﺎ ﺍګﻤﺎﻥ‬ ‫ګﻘ‪，‬ﻦ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﺛﺎﺑﺖ ﻫﻮ ﺗﻮ ﻭﻩ ﺷﮏ ﮐﯽ ﺑﻨﺎءﭘﺮ ﺯﺍﺋﻞ ﻧﻬ‪ Ｓ‬ﻫﻮﮔﺎ ﺑﻠﮑﻪ ﺍﻗﺎﻣﺖ ﺣﺠﺖ‬ ‫ﺍﻭﺭ‬

‫ﺷﺒﻬﺔ‬

‫ﮐﻮ‬

‫ﺯﺍﺋﻞ‬

‫ﮐﺮ_‬

‫ﮐﺔ‬

‫ﺑﻌﺪ‬

‫ﻫﯽ‬

‫ﺯﺍﺋﻞ‬

‫ﻫﻮﮔﺎ‬

‫‪“saaid.net/ahdath/wj1.htm‬۔‪ Ａ‬ﺑﺘﺎﭼﮑﺔ ﻫ‪ Ｓ‬ﮐﻪ ﺍﺑﻦ ﺗ‪，‬ﻤ‪，‬ﻪ ﺧﻄﺎءﮐﺎﺭ ﺍﻭﺭ‬ ‫ﮔﻨﺎﻩ ﮔﺎﺭ ﮐﺔ ﻣﺘﻌﻠﻖ ﻣﺤﻮ ﮔﻔﺘﮕﻮ ﻫ‪ Ｓ‬ﺍﻭﺭ ‪ Ａ‬ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﺑﻐ‪，‬ﺮ ﻗﺎﻧﻮﻥ ﺳﺎﺯﯼ‬ ‫ﮐﯽ ﺻﻮﺭﺕ ﻣ‪ Ｓ‬ﺣﮑﻢ ﮐﺮ_ ﮐﻮ ﮔﻨﺎﻩ ﺗﺴﻠ‪，‬ﻢ ﻧﻬ‪ Ｓ‬ﮐﺮﺗﺔ ﻟﻬٰﺬﺍ ﺍﺱ ﺍﺧﺘ‪＋‬ﻑ ﭘﺮ ګﻬﺎﺃ‬ ‫ﺳﺔ ﺩﻟ‪，‬ﻞ ﻟ‪，‬ﻨﺎ ﺩﺭﺳﺖ ﻧﻬ‪ Ｓ‬ﺍﻭﺭﺑﺎﺭګﮏ ﻣﺴﺎﺋﻞ ﺳﺔ ﺍﺑﻦ ﺗ‪，‬ﻤ‪，‬ﻪ‪ ‬ﮐﯽ ﻣﺮﺍﺩ ﻭﻩ‬ ‫ﻣﺴﺎﺋﻞ ﻫ‪ Ｓ‬ﺟﻮ ﺻﻔﺎﺕ ﺑﺎﺭﯼ ﺗﻌﺎﻟﯽٰ ﺳﺔ ﻣﺘﻌﻠﻖ ﻫﻮﺃ ﺟ‪，‬ﺴﺎ ﮐﻪ ﺻﻔﺖ ﻗﺪﺭﺕ ﮐﺔ‬ ‫ﻣﺘﻌﻠﻖ ﮔﻔﺘﮕﻮ ﮐﺮﺗﺔ ﻫﻮﺋﺔ ﺍګﮏ ﺣﺪګﺚ ﭘ‪，‬ﺶ ﮐﯽ ‪ Ｂ‬ﺟﺲ ﻣ‪ Ｓ‬ﺍګﮏ ﺷﺨﺺ _‬ ‫ﺍﭘﻨﯽ ﺭﺍﮐ‪ ＃‬ﮐﻮ ﺑﮑ‪，％‬ﺮ_ ﮐﯽ ﻭﺻ‪，‬ﺖ ﮐﯽ ﺗ‪％‬ﯽ ﺍﺱ ﻣﻮﻗﻊ ﭘﺮ ﺍﺑﻦ ﺗ‪，‬ﻤ‪，‬ﻪ‪ _ ‬ګﻪ ﺑﺎﺕ‬ ‫ﻟﮑ‪％‬ﯽ ‪ Ｂ‬ﻣ‪＋‬ﺣﻈﻪ ﻫﻮ ﻫﻤﺎﺭﯼ ﮐﺘﺎﺏ ”ﺍﻟﺠﻮﺍﺏ ﺍﻟﻤﻔ‪，‬ﺪ“ګﻌﻨﯽ ګﻪ ﺍﺱ ﺷﺨﺺ ﮐﺔ ﻣﺘﻌﻠﻖ‬

‫‪119‬‬ ‫‪ Ｂ‬ﺟﺲ ﺳﺔ ﻣﺨﻔﯽ ﻣﺴﺎﺋﻞ ﻣ‪ Ｓ‬ﻻﻋﻠﻤﯽ ﮐﯽ ﺑﻨ‪，‬ﺎﺩ ﭘﺮ ﮐﻔﺮ ﺻﺎﺩﺭ ﻫﻮ ﻧﻪ ﮐﻪ ﮐﺘﺎﺏ‬ ‫ﻭﺳﻨﺖ ﺍﻭﺭ ﻣﻌﺘﺒﺮ ﻋﻠﻤﺎءﮐﺔ ﺍﺟﻤﺎﻉ ﺳﺔ ﺛﺎﺑﺖ ﺷﺪﻩ ﻣﺴﺎﺋﻞ ﮐﺔ ﻣﺘﻌﻠﻖ (۔‬ ‫ ‬

‫ﭼﻮﺗ‪％‬ﺎ ﻗﺎﻋﺪﻩ ﮐﻪ ‪:‬‬

‫ﺍﻋﻤﺎﻝ ﻣ‪ Ｓ‬ﺍﺻﻞ ﻣ‪ Ｓ‬ﻋﺪﻡ ﺗﮑﻔ‪，‬ﺮ ‪ Ｂ‬ﺍﻭﺭ ﺍﺳﯽ ﺍﺻﻞ ﭘﺮ ﻫﯽ ﺗﮑﻔ‪，‬ﺮ ﻃﺎﺭﯼ ‪ Ｂ‬ﺍﻭﺭ ﺍﺱ‬ ‫ﺳﺔ ﻣﻨﺘﻘﻞ ﮐﺮﺩګﺘﯽ ‪“ Ｂ‬ﻗﺎﻋﺪﺓ ﮐﯽ ﻇﺎ‪Ｃ‬ﯼ ﻭﺿﻊ ﺑﺎﻃﻨﯽ ﺍﺭﺟﺎﺋ‪，‬ﺖ ﮐﺎ ﭘﺘﻪ ﺩګﺘﯽ ‪Ｂ‬‬ ‫ﮐ‪，‬ﻮﻧﮑﻪ ﺍﻋﻤﺎﻝ ﮐﯽ ﮐﻮﺋﯽ ﺍﺻﻞ ﻧﻬ‪ Ｓ‬ﻫﻮﺗﯽ ﺑﻠﮑﻪ ﻭﻩ ﻋﻠﺘﻮﺃ ګﺎ ﺑﻨ‪，‬ﺎﺩﻭﺃ ﮐﺔ ﻣﺎﺗﺤﺖ‬ ‫ﻫﻮﺗﺔ ﻫ‪ Ａ Ｓ‬ﻧﻬ‪ Ｓ‬ﺟﺎﻧﺘﺔ ﮐﻪ ﻋﺘ‪，‬ﺒﯽ ګﻪ ﻗﺎﻋﺪﻩ ﮐﻬﺎﺃ ﺳﺔ ﻟﺔ ﮐﺮ ﺁګﺎ ‪ Ｂ‬ﺍﮔﺮ ﻭﻩ ګﻪ ﮐﻬﺘﺎ‬ ‫ﮐﻪ ﮐﭽ‪ ＃‬ﺍﻋﻤﺎﻝ ﺍګﺴﺔ ‪Ｌ‬ﯽ ﻫ‪ Ｓ‬ﮐﻪ ﺑﻈﺎ‪ Ｃ‬ﺍﻥ ﮐﺔ ﻣﺮﺗﮑﺐ ﮐﯽ ﺗﮑﻔ‪，‬ﺮ ﻧﻬ‪ Ｓ‬ﮐﯽ ﺟﺎﺗﯽ‬ ‫ﺗﺐ ګﻪ ﺩﺭﺳﺖ ﻫﻮﺗﺎ ﻟ‪，‬ﮑﻦ ﺗﻤﺎﻡ ﺍﻋﻤﺎﻝ ﮐﺔ ﻣﺘﻌﻠﻖ ﻋﻤﻮﻣﺎ ګﻪ ﮐﻬﻨﺎ ﮐﻪ ﺍﻥ ﻣ‪ Ｓ‬ﺍﺻﻞ‬ ‫ﻋﺪﻡ ﺗﮑﻔ‪，‬ﺮ ‪ Ｂ‬ګﻪ ﮐﻬ‪ Ｓ‬ﺳﺔ ﺛﺎﺑﺖ ﻧﻬ‪ Ｓ‬ﺍﻭﺭ ﻭﻩ ﺷﺨﺺ ﺟﺲ ﮐﺎ ﺍﺳ‪＋‬ﻡ ﺛﺎﺑﺖ ﻫﻮ ﭘ‪％‬ﺮ‬ ‫ﻭﻩ ﮔﻨﺎﻩ ﮐﺮﺑ‪％＂，‬ﺔ ګﺎ ﮐﻮﺋﯽ ﺗﺎﻭګﻞ ﮐﺮﺓ ﺗﻮ ﻋﻠﻤﺎء_ ﺍﺱ ﮐﺔ ﺍﺳ‪＋‬ﻡ ﺳﺔ ﺧﺎﺭﺝ ﻫﻮ_‬ ‫ﻣ‪ Ｓ‬ﺍﺧﺘ‪＋‬ﻑ ﮐ‪，‬ﺎ‪ Ｂ‬ﺟ‪，‬ﺴﺎ ﮐﻪ ﺍﺑﻦ ﻋﺒﺪﺍﻟﺒﺮ‪ ‬ﺳﺔ ﻣﻨﻘﻮﻝ ‪ Ｂ‬ﺍﺑﻦ ﻋﺒﺪﺍﻟﺒﺮ‪‬‬ ‫ﮐﺎﮐ‪＋‬ﻡ ﺻﺮګﺢ ﻭﺍﺿﺢ ‪ Ｂ‬ﮐﻪ ﻭﻩ ﺍﺱ ﺷﺨﺺ ﮐﺔ ﻣﺘﻌﻠﻖ ‪ Ｂ‬ﺟﻮ ﮔﻨﺎﻩ ﮐﺮﺓ ګﺎﺗﺎﻭګﻞ‬ ‫ﮐﺮﺓ ﻧﻪ ﮐﻪ ﻣﻄﻠﻘﺎً ‪ Ｃ‬ﻓﻌﻞ ﮐﺔ ﻣﺘﻌﻠﻖ ﺍﻭﺭ ﺍﮔﺮ ‪ Ａ‬ﻋﺘ‪，‬ﺒﯽ ﮐﺎ ﺗﺤﺮګﻔﺎﻧﻪ ﻭﺗﺪﻟ‪，‬ﺴﺎﻧﻪ ﺍﻧﺪﺍﺯ‬ ‫ﺍﺧﺘ‪，‬ﺎﺭ ﮐﺮﻟ‪ Ｓ‬ﺗﺐ ‪Ｌ Ａ‬ﯽ ﺍﺑﻦ ﻋﺒﺪﺍﻟﺒﺮ‪ ‬ﮐﺔ ﮐ‪＋‬ﻡ ﮐﻮ ﺍﺱ ﺷﺨﺺ ﮐﺔ ﻣﺘﻌﻠﻖ ﻗﺮﺍﺭ‬ ‫ﺩګﺄ ﮔﺔ ﺟﻮ ﮔﻨﺎﻩ ﮐﺮﺓ )ﺍ ﺳﺔ ﻣﺮﺍﺩ ﻓﻌﻞ ‪ Ｂ‬ﺟ‪，‬ﺴﺎ ﮐﻪ ﻋﺘ‪，‬ﺒﯽ ﮐﺎﺍﺳﺘﺪﻻﻝ ‪( Ｂ‬ګﺎ ﺗﺎﻭګﻞ‬ ‫ﮐﺮﺓ)ﺗﺎﻭګﻞ ﺍﻋﺘﻘﺎﺩ ﻣ‪ Ｓ‬ﻫﻮﺗﯽ ‪ Ｂ‬ﻓﻌﻞ ﻣ‪ Ｓ‬ﻧﻬ‪( Ｓ‬ګﻌﻨﯽ ﮐﻮﺋﯽ ‪Ｌ‬ﯽ ﻓﻌﻞ ﮐﺮﺓ ګﺎ‬ ‫ﺍﻋﺘﻘﺎﺩ ﺭﮐ‪％‬ﺔ ﺍﺻﻞ ګﻬﯽ ‪ Ｂ‬ﮐﻪ ﺍﺱ ﻣ‪ Ｓ‬ﺍﺱ ﮐﯽ ﺗﮑﻔ‪，‬ﺮ ﻧﻪ ﮐﯽ ﺟﺎﺋﺔ ﺧﻮﺍﻩ ﻓﻌﻞ ګﺎ‬ ‫ﺍﻋﺘﻘﺎﺩ ﮐ‪，‬ﺴﺎ ﻫﯽ ﻫﻮ ﺍګﺴﯽ ﺑﺎﺕ ﺳﻠﻒ ﻭﺧﻠﻒ ﻣ‪ Ｓ‬ﺳﺔ ﮐﻮﺋﯽ ﻧﻬ‪ Ｓ‬ﮐﻬﺘﺎ ﻟ‪，‬ﮑﻦ ﺍﷲ‬ ‫ﮐﯽ ﺍﭘﻨﯽ ﻣﺨﻠﻮﻕ ﻣ‪ Ｓ‬ﻣﺨﺘﻠﻒ ﻋﺎﺩﺍﺕ ﻫ‪ Ｓ‬۔‬ ‫ ‬

‫ﭘﺎﻧﭽﻮﺍﺃ ﻗﺎﻋﺪﻩ ‪:‬‬

‫ﺍﺱ ﺑﺎﺕ ﮐﯽ ﺩﻟ‪，‬ﻞ ﮐﻪ ﻋﺘ‪，‬ﺒﯽ ﺗﻮﺣ‪，‬ﺪ ﺳﺔ ﺑﺎﻟﮑﻞ ﻭﺍﻗﻒ ﻧﻬ‪ Ｓ‬ﺍﻭﺭ ﺍﺱ ﺑﺎﺕ ﮐﯽ ‪Ｌ‬ﯽ ﮐﻪ‬ ‫ﻭﻩ ﺧﻮﺍﺭﺝ ﮐﺔ ﺩﻻﺋﻞ ﮐﻮ ﺟﺲ ﻃﺮﺡ ﭼﺎﻫﺘﺎ ‪ Ｂ‬ﻣﺮﺟﺌﻪ ﮐﺔ ﺩﻻﺋﻞ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﺧﻠﻂ ﻣﻠﻂ‬

‫‪120‬‬ ‫ﮐﺮﺩګﺘﺎ ‪ Ｂ‬ﺍﺱ _ ﺟﻮﻗﺎﻋﺪﻩ ﺑﻨﺎګﺎ ‪ Ｂ‬ﻭﻩ ګﻪ ‪ Ｂ‬ﮐﻪ ‪”:‬ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﻣﻄﺎﺑﻖ ﺣﮑﻢ‬ ‫ﮐﺮ_ ﮐﺎﻣﺴﺌﻠﻪ ﮐﺴﯽ ﺧﺎﺹ ﺷﺨﺺ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﺧﺎﺹ ﻧﻬ‪“Ｂ Ｓ‬ﭘ‪％‬ﺮ ګﻪ ﮐﻬﺘﺎ ‪ Ｂ‬ﮐﻪ ﺟﻮ‬ ‫‪Ｌ‬ﯽ ﮐﻮﺋﯽ ﺣﮑﻢ ﮐﺮﺓ ﺧﻮﺍﻩ ﺍﭘﻨﺔ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ګﺎ ﺩﻭﺷﺨﺼﻮﺃ ﮐﺔ ﻣﺎﺑ‪，‬ﻦ ﺣﺘﯽ ﮐﺔ ﺑﺎﭖ‬ ‫ﺍﭘﻨﯽ ﺍﻭﻻﺩ ﮐﺔ ﻣﺘﻌﻠﻖ ﺍﻭﺭ ﺍﺳﺘﺎﺩ ﺍﭘﻨﺔ ﻃﻠﺒﺎءﮐﺔ ﻣﺘﻌﻠﻖ ﺗﻮ ﻭﻩ ‪Ｌ‬ﯽ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ‬ ‫ﺑﻐ‪，‬ﺮ ﺣﮑﻢ ﮐﺮ_ ﻭﺍﻻ ﻫﻮﺍ ﺟﻮ ﻟﻮﮒ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﺑﻐ‪，‬ﺮ ﺣﺎﮐﻢ ﮐﯽ ﺗﮑﻔ‪，‬ﺮ ﮐﺔ‬ ‫ﻗﺎﺋﻞ ﻫ‪ Ｓ‬ﻭﻩ ﺍﻥ ‪Ｌ‬ﯽ ﺗﮑﻔ‪，‬ﺮ ﮐﺮګﺄ ﭘ‪％‬ﺮ ﺍﺱ ﭘﺮ ﺍﺑﻦ ﺗ‪，‬ﻤ‪，‬ﻪ‪‬ﮐﺎ ﺍګﮏ ﻗﻮﻝ ﭘ‪，‬ﺶ ﮐ‪，‬ﺎ ‪Ｂ‬‬ ‫ﺟﺲ ﻣ‪ Ｓ‬ﮐﻮﺋﯽ ﺍګﺴﯽ ﺩﻻﻟﺖ ﻧﻬ‪ Ｂ Ｓ‬ﺍﺑﻦ ﺗ‪，‬ﻤ‪，‬ﻪ‪ ‬ﮐﺎ ﻓﺮﻣﺎﻥ ﻗﺎﺿﯽ ﮐﺔ ﻣﺘﻌﻠﻖ ‪Ｂ‬‬ ‫ﺟﻮ ﺩﻭﺷﺨﺼﻮﺃ ﮐﺔ ﻣﺎﺑ‪，‬ﻦ ﻓ‪，‬ﺼﻠﻪ ﮐﺮﺓ ﺗﻮ ﻭﻩ ﺍﺱ ﻣﻌﻨﯽ ﻣ‪ Ｓ‬ﺣﺎﮐﻢ ﻫﯽ ﻫﻮﺍ ﺍﺑﻦ ﺗ‪，‬ﻤ‪，‬ﻪ‬ ‫_ ﮐﻮﺋﯽ ﺍګﺴﯽ ﺑﺎﺕ ﻧﻬ‪ Ｓ‬ﮐﻬﯽ ﺟﺲ ﺳﺔ ګﻪ ﺛﺎﺑﺖ ﻫﻮﺗﺎ ﻫﻮ ﮐﻪ ﺍﺱ ﺳﺔ ﻭﻩ ﺷﺨﺺ‬ ‫ﻣﺮﺍﺩ ‪ Ｂ‬ﺟﻮ ﺍﻭﻻﺩ ﮐﺔ ﻣﺎﺑ‪，‬ﻦ ﺣﮑﻢ ﮐﺮﺓ ﻭﻩ ﺍﻥ ﮐﺔ ﻣﺎﺑ‪，‬ﻦ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﺑﻐ‪，‬ﺮ‬ ‫ﮐ‪，‬ﺴﺔ ﻓ‪，‬ﺼﻠﻪ ﮐﺮﺳﮑﺘﺎ ‪ Ｂ‬ﺍﻭﺭ ﺍﺑﻦ ﺗ‪，‬ﻤ‪，‬ﻪ‪ ‬ﮐﺔ ﻣﺘﻌﻠﻖ ګﻪ ﮐ‪，‬ﺴﺔ ﮐﻬﺎ ﺟﺎﺳﮑﺘﺎ ‪ Ｂ‬ﮐﻪ‬ ‫ﺍﺱ ﮐ‪＋‬ﻡ ﺳﺔ ﺍﻥ ﮐﺎ ﻣﻘﺼﺪ ﻭﻫﯽ ‪ Ｂ‬ﺟﻮ ﻋﺘ‪，‬ﺒﯽ ﺍﭘﻨﺔ ﻗﺎﻋﺪﺓ ﻣ‪ Ｓ‬ﺛﺎﺑﺖ ﮐﺮﻧﺎ ﭼﺎﻫﺘﺎ ‪Ｂ‬‬ ‫ﺣﺎﻻﻧﮑﻪ ﺍﺑﻦ ﺗ‪，‬ﻤ‪，‬ﻪ‪ ‬ﮐﯽ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﺑﻐ‪，‬ﺮ ﺣﮑﻢ ﮐﺮ_ ﺍﻭﺭ ﺗﻮﺣ‪，‬ﺪ‬ ‫ﻋﺒﺪﺩګﺖ ﺍﻭﺭ ﻋﺒﺎﺩﺕ ﮐﻮ ﺍﻃﺎﻋﺖ ﻗﺮﺍﺭ ﺩګﻨﺔ ﺍګﺴﺔ ﻫﯽ ﺩګﮕﺮ ﻣﻮﺿﻮﻋﺎﺕ ﭘﺮ ﮔﻔﺘﮕﻮ‬ ‫ﻣﻌﺮﻭﻑ ‪Ｂ‬۔‬ ‫ﺧﻮﺍﺭﺝ ګﻪ ﮐﻬﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ﺟﻮ ‪Ｌ‬ﯽ ﺩﻭﺍﻓﺮﺍﺩ ﮐﺔ ﻣﺎﺑ‪，‬ﻦ ﻓ‪，‬ﺼﻠﻪ ﮐﺮﺓ ﺗﻮ ﻭﻩ ﺣﺎﮐﻢ ﻫﻮﺍ‬ ‫ﺑﺎﻟﮑﻞ ﺍﺱ ﺷﺨﺺ ﮐﯽ ﻃﺮﺡ ﺟﻮ ﻋﺎﻡ ﻗﺎﻧﻮﻥ ﺳﺎﺯﯼ ﮐﺮﺓ ﺍﻭﺭ ﻟﻮﮔﻮﺃ ﮐﻮ ﺍﺱ ﮐﺎ ﭘﺎﺑﻨﺪ‬ ‫ﺑﻨﺎﺋﺔ ﺍﺳﯽ ﺑﻨﺎءﭘﺮ ﻭﻩ ﮔﻨﺎﻩ ﮔﺎﺭ ﮐﯽ ﺗﮑﻔ‪，‬ﺮ ﮐﺮﺩګﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ﺍﺱ _ ﺍﭘﻨﯽ ﺧﻮﺍﻫﺶ ﮐﺔ‬ ‫ﻣﻄﺎﺑﻖ ﺣﮑﻢ ﮐ‪，‬ﺎﺍﻭﺭ ﺍﺱ ﺁګﺖ ﮐﺎ ﻣﺼﺪﺍﻕ ﺑﻦ ﮔ‪，‬ﺎ ﮐﻪ ‪:‬‬ ‫‪) ∩⊆⊆∪ tβρãÏ≈s3ø9$# ãΝèδ y7Í×‾≈s9'ρé'sù ª!$# tΑt“Ρr& !$yϑÎ/ Οä3øts† óΟ©9 tΒuρ‬ﺍﻟﻤﺎﺋﺪﻩ‪(44:‬‬ ‫ګﻌﻨﯽ‪:‬ﺟﻮ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﻣﻄﺎﺑﻖ ﺣﮑﻢ ﻧﻪ ﮐﺮګﺄ ﺗﻮګﻬﯽ ﻟﻮﮒ ﮐﺎ ﻓﺮ ﻫ‪ Ｓ‬۔‬ ‫ﻟﻬٰﺬﺍ ﺟﻮ ﺑﺎﭖ ﺍﭘﻨﺔ ﺍﻭﺭ ﺍﭘﻨﺔ ﺧﺎﻧﺪﺍﻥ ﮐﺔ ﻣﺘﻌﻠﻖ ﺍﷲ ﮐﯽ ﻧﺎﻓﺮﻣﺎ ﮐﺮﺓ ﻭﻩ ﮐﺎﻓﺮ ﻫﻮﺍ‬ ‫ﺍګﺴﺔ ﻫﯽ ﺍﺳﺘﺎﺩ ﺍﻭﺭ ﻭﻩ ﺷﺨﺺ ﺟﺲ ﮐﺔ ﻣﺘﻌﻠﻖ ﺧﻮﺍﺭﺝ ګﺎ ﻋﺘ‪，‬ﺒﯽ ﺳﺔ ﺳﻮﺍﻝ ﮐ‪，‬ﺎ‬

‫‪121‬‬ ‫ﺟﺎﺋﺔ ﭘﺎﮎ ﻭﻩ ﺫﺍﺕ ﺟﺲ _ ﺩﻭﺍﺧﺘ‪＋‬ﻓﻮﺃ ﮐﻮ ګﮑﺠﺎ ﮐﺮﺩګﺎ۔‪ Ｃ‬ﻋﻘﻠﻤﻨﺪ ﻭﮐﻢ ﻋﻘﻠﻤﻨﺪ‬ ‫ﺳﻤﺠ‪ ＃‬ﺳﮑﺘﺎ ‪ Ｂ‬ﮐﻪ ﺍﺑﻦ ﺗ‪，‬ﻤ‪，‬ﻪ‪‬ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﺑﻐ‪，‬ﺮ ﻗﺎﻧﻮﻥ ﺳﺎﺯﯼ ﮐﺮ_ ﻭﺍﻟﺔ‬ ‫ﮐﻮ ﺑﭽﻮﺃ ﮐﺔ ﻣﻌﻠﻢ ﮐﺔ ﺑﺮﺍﺑﺮ ﻗﺮﺍﺭ ﻧﻬ‪ Ｓ‬ﺩﺓ ﺳﮑﺘﺔ ﺑﻠﮑﻪ ﺍﻥ ﮐﺎګﻪ ﮐ‪＋‬ﻡ‬ ‫)ﻓﺘﺎﻭﯼ‪(18/170:‬ﺗ‪，‬ﻦ ﻗﺎﺿ‪，‬ﻮﺃ ﻭﺍﻟﯽ ﺣﺪګﺚ ﮐﺔ ﻣﺘﻌﻠﻖ ﮔﻔﺘﮕﻮ ﮐﺮﺗﺔ ﻭﻗﺖ ﮐﺎ‬ ‫‪Ｂ‬۔ﺟﺲ ﻣ‪ Ｓ‬ﺍﺻ‪ Ｃ ً＋‬ﺍګﮏ ﮐﻮ ﻋﺪﻝ ﮐﺎ ﺣﮑﻢ ‪ Ｂ‬ﺧﻮﺍﻩ ﻗﺎﺿﯽ ﻫﻮ ګﺎ ﻏ‪，‬ﺮ ﻗﺎﺿﯽ‬ ‫ﺣﺎﮐﻢ ﻫﻮ ګﺎ ﻏ‪，‬ﺮ ﺣﺎﮐﻢ ﺗﻮ ﺍﺻﻞ ﮔﻔﺘﮕﻮ ﻋﺪﻝ ﮐﺔ ﻣﺘﻌﻠﻖ ‪ Ｂ‬ﺟﺲ ﮐﺎ ﺗﻘﺎﺿﺎ ‪Ｃ‬ﺍګﮏ‬ ‫ﺳﺔ ﮐ‪，‬ﺎﮔ‪，‬ﺎ ‪ Ｂ‬ﺧﻮﺍﻩ ﺩﻭ ﺍﻓﺮﺍﺩ ﮐﺔ ﻣﺎﺑ‪，‬ﻦ ﻓ‪，‬ﺼﻠﻪ ﮐﺮ_ ﻭﺍﻻ ﻫﻮ ګﺎ ﺑﭽﻮﺃ ﮐﺔ ﻣﺎﺑ‪，‬ﻦ ﺍﺱ‬ ‫ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﻧﻬ‪ Ｓ‬ﮐﻪ ﺩﻭﻧﻮﺃ ﺑﺮﺍﺑﺮ ﻫ‪ Ｓ‬ﺟ‪，‬ﺴﺎ ﮐﻪ ﻋﺘ‪，‬ﺒﯽ ﺛﺎﺑﺖ ﮐﺮﻧﺎﭼﺎﻫﺘﺎ ‪ Ｂ‬ﺍﻭﺭ ﺟﺲ‬ ‫ﻋﺪﻝ ﮐﺎ ﺍﺑﻦ ﺗ‪，‬ﻤ‪，‬ﻪ‪ _‬ﻗﺼﺪ ﮐ‪，‬ﺎ ‪ Ｂ‬ﻭﻩ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﺑﻐ‪，‬ﺮ ﻗﺎﻧﻮﻥ ﺳﺎﺯﯼ ﮐﺔ‬ ‫ﻣﻘﺎﺑﻞ ﻧﻬ‪ Ｓ‬ﺑﻠﮑﻪ ﺍﺱ ﻇﻠﻢ ﺍﻭﺭ ﻧﺎﺍﻧﺼﺎ‪ Ｑ‬ﮐﺔ ﻣﻘﺎﺑﻞ ‪ Ｂ‬ﺟﻮ ﮐﻔﺮ ﺩﻭﻥ ﮐﻔﺮ ‪ Ｂ‬ﺗﻮګﻪ‬ ‫ﮐ‪，‬ﺴﺔ ﺳﻤﺠ‪％‬ﺎ ﺟﺎﺳﮑﺘﺎ ‪ Ｂ‬ﮐﻪ ﺩﻭﺑﭽﻮﺃ ﮐﺔ ﺩﺭﻣ‪，‬ﺎﻥ ﻓ‪，‬ﺼﻠﻪ ﮐﺮﻧﺎ ﺍﺱ ﻣﻄﻠﻖ ﻗﺎﻧﻮﻥ ﺳﺎﺯﯼ‬ ‫ﮐﺔ ﺑﺮﺍﺑﺮ ‪ Ｂ‬ﺟﻮ ﺍﷲ ﮐﺔ ﺣﮑﻢ ﮐﺔ ﺧ‪＋‬ﻑ ﻫﻮ ﺍﮔﺮ ﺳﭽﺔ ﻫﻮ ﺗﻮ ﺩﻟ‪，‬ﻞ ﭘ‪，‬ﺶ ﮐﺮﻭ۔‬ ‫‬

‫ﭼ‪＂％‬ﺎ ﻗﺎﻋﺪﻩ‪:‬ﺍﺟﻤﺎﻝ ﺑﻬﺖ ﺳﺔ ﺍﺷﮑﺎﻻﺕ ﮐﺎ ﺳﺒﺐ ﺑﻦ ﺟﺎﺗﺎ ‪:Ｂ‬‬

‫ګﻪ ﺑ‪＋‬ﺷﺒﻪ ﺩﺭﺳﺖ ‪ Ｂ‬ﻣﮕﺮ ﻋﺘ‪，‬ﺒﯽ ﮐﺔ ﺣﻖ ﻣ‪ Ｓ‬ﻧﻬ‪ Ｓ‬ﺑﻠﮑﻪ ﺍﺱ ﮐﺔ ﺧ‪＋‬ﻑ ﺟﺎﺗﺎ ‪Ｂ‬‬ ‫ﺟ‪，‬ﺴﺎ ﮐﻪ ﺁﮔﺔ ﺁﺋﺔ ﮔﺎ ۔‬

‫ﺑﺤﺚ ﺛﺎ ‪:‬ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﺑﻐ‪，‬ﺮ‬ ‫ﺣﮑﻤﮑﺮ_ ﮐﺔ ﻣﺴﺌﻠﺔ ﮐﯽ ﺗﻔﺼ‪，‬ﻞ‬ ‫ﻋﺘ‪，‬ﺒﯽ _ ﮐﻔﺮ ﺍﮐﺒﺮ ﮐﯽ ﭼ‪ ＃‬ﺣﺎﻟﺘ‪ Ｓ‬ﺑ‪，‬ﺎﻥ ﮐﯽ ﻫ‪:Ｓ‬ﺍﺳﺘﺤ‪＋‬ﻝ‪،‬ﺟﺤﻮﺩ‬ ‫‪،‬ﺗﮑﺬګﺐ‪،‬ﺗﻔﻀ‪，‬ﻞ‪،‬ﻣﺴﺎﻭﺍۃ‪،‬ﺗﺒﺪګﻞ۔ﭘ‪％‬ﺮ ﺗ‪，‬ﻦ ﺣﺎﻟﺘﻮﺃ ﭘﺮ ﮐﻔﺮ ﺍﺻﻐﺮ ﮐﺎ ﺍﻋﺘﺒﺎﺭ ﮐ‪，‬ﺎ‪Ｂ‬‬ ‫۔ﺍﺳﺘﺒﺪﺍﻝ ﺗﻘﻨ‪，‬ﻦ ‪،‬ﻋﺎﻡ ﻗﺎﻧﻮﻥ ﺳﺎﺯﯼ ۔ﺍﻥ ﺣﺎﻟﺘﻮﺃ ﻣ‪ Ｓ‬ﺍﻭﺭﺍﻥ ﻣ‪ Ｓ‬ﻣﻮﺟﻮﺩ ﻣﺴﺎﺋﻞ ﭘﺮ ﺭﺩّ‬ ‫ﮐﺮ_ ﺳﺔ ﭘﻬﻠﺔ ‪ Ａ‬ﻣﺠﻤ‪ ً＋‬ګﻪ ﮐﻬﻨﺎ ﭼﺎﻫﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ﻋﺘ‪，‬ﺒﯽ _ ﺩﻻﺋﻞ ﺫﮐﺮ ﮐﺮ_ ﺳﺔ‬ ‫ﭘﻬﻠﺔ ګﻪ ﻓﺮﺽ ﮐﺮﻟ‪，‬ﺎ ‪ Ｂ‬ﮐﻪ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﺑﻐ‪，‬ﺮ ﺣﮑﻢ ﮐﺮﻧﺎ ﺩګﮕﺮ ﮔﻨﺎﻫﻮﺃ ﮐﯽ‬

‫‪122‬‬ ‫ﻃﺮﺡ ﺍګﮏ ﮔﻨﺎﻩ ‪ Ｂ‬ﺟ‪，‬ﺴﺔ ﺳﻮﺩ ﺍﻭﺭ ﭘ‪％‬ﺮ ﺍﺑﻦ ﻋﺜ‪，‬ﻤ‪，‬ﻦ ﮐﺔ ﺍګﮏ ﻗﻮﻝ )ﺹ‪(18:‬ﺳﺔ ګﻪ‬ ‫ﻣﻐﺎﻟﻄﻪ ﺩګﻨﺔ ﮐﯽ ﮐﻮﺷﺶ ﮐﯽ ‪ Ｂ‬ﺍﻭﺭ ‪Ｌ Ａ‬ﯽ ‪ Ｃ‬ﺍګﮏ ﮐﯽ ﻃﺮﺡ ﺍ‪ Ｈ‬ﺍﻟﺴﻨﻪ ﻫﯽ ﮐﯽ‬ ‫ﻃﺮﻑ ﻣﻨﺴﻮﺏ ﻫﻮﺗﺔ ﻫ‪ Ａ Ｓ‬ﺍﺱ ﮐﯽ ﺫﮐﺮ ﮐﺮﺩﻩ ﮐﻔﺮ ﺍﮐﺒﺮ ﮐﯽ ﺻﻮﺭﺗﻮﺃ ﺳﺔ ﺍﺧﺘ‪＋‬ﻑ‬ ‫ﻧﻬ‪ Ｓ‬ﮐﺮﺗﺔ ﺍﻟﺒﺘﻪ ﺟﻮ ﺗﻔﺎﺻ‪，‬ﻞ ﺍﺱ _ ﺫﮐﺮ ﮐﯽ ﻫ‪ Ｓ‬ﺍﻥ ﺳﺔ ﺍﺧﺘ‪＋‬ﻑ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﮐﻪ ﺍﺱ‬ ‫_ ﻋﺎﻡ ﮔﻨﺎﻩ ﺟﺲ ﮐﺔ ﻣﺮﺗﮑﺐ ﮐﻮ ﺍﺳﯽ ﻭﻗﺖ ﮐﺎﻓﺮ ﻗﺮﺍﺭ ﺩګﺎ ﺟﺎﺗﺎ ‪ Ｂ‬ﺟﺐ ﻭﻩ ﺍﺳﺔ‬ ‫ﺣ‪＋‬ﻝ ﻭﺟﺎﺋﺰ ﺳﻤﺠ‪％‬ﺔ ﺍﻭﺭ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﺑﻐ‪，‬ﺮ ﺣﮑﻢ ﮐﺮ_ ﻭﺍﻟﯽ ﺑﻨ‪，‬ﺎﺩ ﺟﻮﮐﻪ ﮐﻔﺮ‬ ‫ﻣ‪ Ｓ‬ﺩﺍﺧﻞ ﮐﺮﺩګﺘﯽ ‪ Ｂ‬ﺍﻥ ﺩﻭﻧﻮﺃ ﮐﻮ ﺁﭘﺲ ﻣ‪ Ｓ‬ﺧﻠﻂ ﻣﻠﻂ ﮐﺮﺩګﺎ ‪Ｂ‬۔‬

‫ﭘﻬﻠﯽ ﺻﻮﺭﺕ ”ﺍﺳﺘﺤ‪＋‬ﻝ“‬ ‫ﺍﺱ ﮐﺔ ﺩﻻﺋﻞ ﺳﺔ ګﻬﯽ ﻭﺍﺿﺢ ﻫﻮﺗﺎ ‪ Ｂ‬ﺟﻮ ‪ _ Ａ‬ﺍ‪Ｌ‬ﯽ ﺫﮐﺮﮐ‪，‬ﺎ ﮐﻪ ﻭﻩ ﺩﻻﺋﻞ ﺍﺱ‬ ‫ﺷﺨﺺ ﮐﺔ ﻣﺘﻌﻠﻖ ﻫ‪ Ｓ‬ﺟﻮ ﮔﻨﺎﻩ ﮐﻮ ﺣ‪＋‬ﻝ ﻭﺟﺎﺋﺰ ﺳﻤﺠ‪％‬ﺔ ﺍﻭﺭ ﺍﺑﻦ ﺗ‪，‬ﻤ‪，‬ﻪ‪ _‬ﺍﭘﻨﺔ‬ ‫ﺍﺳﺘﺸﻬﺎﺩﺍﺕ ﻣ‪ Ｓ‬ﺍﺳﯽ ﻋﻠﺖ ﮐﺎ ﺫﮐﺮ ﮐ‪，‬ﺎ ‪ Ｂ‬ﺍﻭﺭ ‪ Ａ‬ﮐﻬﻪ ﭼﮑﺔ ﻫ‪ Ｓ‬ﮐﻪ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ‬ ‫ﮐﺮﺩﻩ ﮐﺔ ﺑﻐ‪，‬ﺮ ﺣﮑﻢ ﮐﺮﻧﺎ ﻗﺎﻧﻮﻥ ﺑﻨﺎ_ ګﺎ ﻣﻄﻠﻖ ﻗﺎﻧﻮﻥ ﺳﺎﺯﯼ ﮐﯽ ﺻﻮﺭﺕ ﻣ‪ Ａ Ｓ‬ﺍﺱ‬ ‫ﮐﻮ ﮔﻨﺎﻩ ﻣ‪ Ｓ‬ﺗﺴﻠ‪，‬ﻢ ﻧﻬ‪ Ｓ‬ﮐﺮﺗﺔ )ﺑﻠﮑﻪ ګﻪ ﮐﻔﺮ ﺍﮐﺒﺮ ‪( Ｂ‬ﻟﻬٰﺬﺍ ﺍﻥ ﺩﻻﺋﻞ ﺳﺔ ﺍﺧﺘ‪＋‬ﻑ‬ ‫ﻣ‪ Ｓ‬ﺩﻟ‪，‬ﻞ ﻟ‪，‬ﻨﺎ ﺩﺭﺳﺖ ﻧﻬ‪ Ｓ‬ﺩګﮕﺮ ﺻﻮﺭﺗﻮﺃ ﻣ‪ Ｓ‬ﻫﻤ‪ Ｓ‬ﺍﺧﺘ‪＋‬ﻑ ﻧﻬ‪Ｂ Ｓ‬۔ﻧ‪，‬ﺰ‬ ‫ﺍﺳﺘﺤ‪＋‬ﻝ ﮐﻔﺮﺍﮐﺒﺮ‪ Ｂ‬ﺧﻮﺍﻩ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﺑﻐ‪，‬ﺮ ﺣﮑﻢ ﮐﺮ_ ﮐﻮ ﺣ‪＋‬ﻝ ﻭﺟﺎﺋﺰ‬ ‫ﺳﻤﺠ‪％‬ﺎ ﺟﺎﺋﺔ ګﺎ ﮐﺴﯽ ﺍﺟﻨﺒﯽ ﻋﻮﺭﺕ ﮐﺎ ﭼﻬﺮﻩ ﺩګﮑ‪％‬ﻨﺔ ﮐﻮ ﺣ‪＋‬ﻝ ﻭﺟﺎﺋﺰ ﺳﻤﺠ‪％‬ﺎ ﺟﺎﺋﺔ‬ ‫۔ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﺑﻐ‪，‬ﺮ ﺣﮑﻢ ﮐﺮ_ ﮐﺔ ﮐﻔﺮ ﻫﻮ_ ﮐﺔ ﻟﺌﺔ ﺍﺳﺔ ﺍﺳﺘﺤ‪＋‬ﻝ ﮐﺔ‬ ‫ﺳﺎﺗ‪ ＃‬ﺧﺎﺹ ﮐﺮ_ ﮐﯽ ﺿﺮﻭﺭﺕ ﻧﻬ‪ Ｂ Ｓ‬ﺟ‪，‬ﺴﺎ ﮐﻪ ﻋﺘ‪，‬ﺒﯽ ﺩﻻﺋﻞ ﮐﻮ ﺯﺑﺮﺩﺳﺘﯽ ﺍﺱ ﺭﺥ‬ ‫ﭘﺮ ﻻﻧﺎ ﭼﺎﻫﺘﺎ ‪ Ｂ‬ﮐﻪ ﺍﺱ ﮐﯽ ﺗﻤﺎﻡ ﺻﻮﺭﺗ‪ Ｓ‬ﮐﻔﺮ ﺍﮐﺒﺮ ﻧﻬ‪ Ｓ‬ﻫ‪ Ｓ‬ﺍګﺴﺔ ﺍﺑﻦ‬ ‫ﺗ‪，‬ﻤ‪，‬ﻪ‪‬ﮐﺔ ﻗﻮﻝ ﺳﺔ ﺩﻟ‪，‬ﻞ ﻟ‪，‬ﻨﺎ ‪Ｌ‬ﯽ ﺩﺭﺳﺖ ﻧﻬ‪ Ｂ Ｓ‬ﺟﺴﺔ ﻋﺘ‪，‬ﺒﯽ _ ﺻﻔﺤﻪ‬ ‫‪18‬ﭘﺮﻧﻘﻞ ﮐ‪，‬ﺎ ‪ Ｂ‬ﮐﻪ ‪”:‬ﺟﺐ ﺍﻧﺴﺎﻥ ﻣﺘﻔﻖ ﻋﻠ‪，‬ﻪ ﺣ‪ ＋‬ﻝ ﮐﻮ ﺣﺮﺍﻡ ﺳﻤﺠ‪％‬ﺔ ګﺎ ﻣﺘﻔﻖ ﻋﻠ‪，‬ﻪ‬ ‫ﺣﺮﺍﻡ ﮐﻮ ﺣ‪＋‬ﻝ ﺳﻤﺠ‪％‬ﺔ ګﺎ ﻣﺘﻔﻖ ﻋﻠ‪，‬ﻪ ﻗﺎﻧﻮﻥ ﮐﻮ ﺑﺪﻝ ﺇﺍﻟﺔ ﻭﻩ ﺗﻤﺎﻡ ﻓﻘﻬﺎءﮐﺔ ﺍﺗﻔﺎﻕ ﺳﺔ‬

‫‪123‬‬ ‫ﮐﺎﻓﺮ ﺍﻭﺭ ﻣﺮﺗﺪ ﻫﻮﮔ‪，‬ﺎ ﺍﻭﺭ ﺩﻭﻗﻮﻟﻮﺃ ﻣ‪ Ｓ‬ﺳﺔ ﺍګﮏ ﻗﻮﻝ ﮐﯽ ﺑﻨﺎءﭘﺮ ﺍګﺴﺔ ﻫﯽ ﺷﺨﺺ‬ ‫ﮐﺔ ﻣﺘﻌﻠﻖ ګﻪ ﺁګﺖ ﻧﺎﺯﻝ ﻫﻮﺋﯽ ﮐﻪ ‪:‬‬ ‫‪) ∩⊆⊆∪ tβρãÏ≈s3ø9$# ãΝèδ y7Í×‾≈s9'ρé'sù ª!$# tΑt“Ρr& !$yϑÎ/ Οä3øts† óΟ©9 tΒuρ‬ﺍﻟﻤﺎﺋﺪﻩ‪(44:‬‬ ‫ګﻌﻨﯽ ‪:‬ﺟﻮ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﻣﻄﺎﺑﻖ ﺣﮑﻢ ﻧﻪ ﮐﺮګﺄ ﺗﻮګﻬﯽ ﻟﻮﮒ ﮐﺎﻓﺮ ﻫ‪Ｓ‬۔‬ ‫”ګﻌﻨﯽ ﻭﻩ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﺑﻐ‪，‬ﺮ ﺣﮑﻢ ﮐﻮ ﺣ‪＋‬ﻝ ﺳﻤﺠ‪％‬ﺘﺎ ﻫﻮ“ ‪ Ａ‬ﺍﺱ ﺑﺎﺕ‬ ‫ﮐﺎﺍﻧﮑﺎﺭﻧﻬ‪ Ｓ‬ﮐﺮﺭ‪ Ｂ‬ﻫ‪ Ｓ‬ﮐﻪ ﺍﺑﻦ ﺗ‪，‬ﻤ‪，‬ﻪ‪ _‬ګﻬﺎﺃ ﺑﻄﻮﺭ ﺍﺳﺘﺸﻬﺎﺩ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ‬ ‫ﮐﺔ ﻣﻄﺎﺑﻖ ﺣﮑﻢ ﮐﺮ_ ﮐﯽ ﺟﻦ ﺻﻮﺭﺗﻮﺃ ﮐﺔ ﻣﺘﻌﻠﻖ ﮔﻔﺘﮕﻮ ﮐﯽ ‪ Ｂ‬ﺍﻥ ﻣ‪ Ｓ‬ﺍګﮏ ګﻪ‬ ‫‪Ｌ‬ﯽ ‪ Ｂ‬ﺟﻮ ﺍ‪Ｌ‬ﯽ ﺫﮐﺮ ﻫﻮﺋﯽ ګﻌﻨﯽ ﮐﻮﺋﯽ ﺣﺎﮐﻢ ﻗﺎﺿﯽ ﮐﺔ ﮐﺴﯽ ﻓ‪，‬ﺼﻠﺔ ﮐﻮ ﺍﭘﻨﺔ ﮐﺴﯽ‬ ‫ﻣﻔﺎﺩ ﮐﺔ ﭘ‪，‬ﺶ ﻧﻈﺮ ﺭﺩّ ﮐﺮﺩﺓ ﺗﻮ ﺍﺱ ﮐﺎﺣﮑﻢ ﻧﺎﻓﺬ ﻧﻪ ﻫﻮﮔﺎ)ﻣﺠﻤﻮﻉ‬ ‫ﺍﻟﻔﺘﺎﻭﯼ‪3/267:‬ﻭﻣﺎﺑﻌﺪ(۔ﺍﺱ ﻃﺮﺡ ګﻪ ﺍګﮏ ﺍﻟﮓ ﻣﻮﺿﻮﻉ ﻫﻮﺍ ﺍﺱ ﮐﺎ ﻫﻤﺎﺭﺓ‬ ‫ﻣﻮﺿﻮﻉ ﺳﺔ ﮐﻮﺋﯽ ﺗﻌﻠﻖ ﻧﻬ‪ Ｓ‬ﺟﻮ ﮐﻪ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﺑﻐ‪，‬ﺮ ﺣﮑﻢ ﮐﺮ_ ﮐﯽ‬ ‫ﺳﺐ ﺳﺔ ﺑﺆﯼ ﺻﻮﺭﺕ ‪ Ｂ‬ګﻌﻨﯽ ﻣﻄﻠﻖ ﻗﺎﻧﻮﻥ ﺳﺎﺯﯼ ﺍﻭﺭ ﺍﷲ ﮐﺔ ﻗﺎﻧﻮﻥ ﮐﺔ ﻣﻘﺎﺑﻞ‬ ‫ﻗﺎﻧﻮﻥ ﮐﻮ ﺣ‪＋‬ﻝ ﺟﺎﻥ ﮐﺮ ﺍﺱ ﮐﺔ ﺫﺭګﻌﺔ ﻟﻮﮔﻮﺃ ﮐﺔ ﺍﻣﻮﺍﻝ ‪،‬ﺟﺎﻧﻮﺃ ‪،‬ﻋﺰﺗﻮﺃ ﻣ‪ Ｓ‬ﻓ‪，‬ﺼﻠﺔ‬ ‫ﮐﺮﻧﺎ۔ﻋﺘ‪，‬ﺒﯽ ﮐﻮ ﭼﺎﻫ‪，‬ﺌﺔ ﮐﻪ ﺍﺋﻤﻪ ﮐﺔ ﺍﻗﻮﺍﻝ ﮐﻮ ﻏﻮﺭ ﻭﺧﻮﺹ ﺍﻭﺭ ﺍﻥ ﮐﯽ ﺣﻘ‪，‬ﻘﯽ ﻣﺮﺍﺩ‬ ‫ﺟﺎﻥ ﻟ‪，‬ﻨﺔ ﮐﺔ ﺑﻌﺪ ﻻګﺎ ﮐﺮﺓ۔ﺍﺱ ﺻﻮﺭﺕ ﮐﺎﺩﻭﺳﺮﺍ ﻣﺴﺌﻠﻪ ﮐﻪ ﺑﻘﻮﻝ ﻋﺘ‪，‬ﺒﯽ ”ﺍﺳﺘﺤ‪＋‬ﻝ‬ ‫ﺩﻝ ﮐﺎ ﻓﻌﻞ ‪“Ｂ‬ګﻪ ﺻﺤ‪，‬ﺢ ﺑﺎﺕ ‪ Ｂ‬ﺍﺱ ﭘﺮ ﮐﻮﺋﯽ ﺍﺷﮑﺎﻝ ﻧﻬ‪ Ｓ‬ﺍﺱ ﮐﺎ ﺍﻧﮑﺎﺭ ﮐﻮﺋﯽ‬ ‫ﺧﺎﺭﺟﯽ ﻫﯽ ﮐﺮﺳﮑﺘﺎ‪ Ｂ‬ﺟﻮﺷﺮګﻌﺖ ﻣﺨﺎﻟﻒ ﻣﻄﻠﻖ ﻓﻌﻞ ﮐﯽ ﺑﻨﺎءﭘﺮ ﻫﯽ ﺗﮑﻔ‪，‬ﺮ ﮐﺮﺩګﺘﺎ‬ ‫ﻫﻮﻣﮕﺮ ﺍﺱ ﺑﺎﺕ ﮐﯽ ‪ Ａ‬ﭘ‪％‬ﺮ ﺗﺎﮐ‪，‬ﺪ ﮐﺮﻧﺎ ﺿﺮﻭﺭﯼ ﺳﻤﺠ‪％‬ﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ﻋﺘ‪，‬ﺒﯽ ﺗﻤﺎﻡ ﺍﻣﻮﺭ‬ ‫ﮐﻮ ﮔﻨﺎﻫﻮﺃ ﮐﺔ ﺿﻤﻦ ﻣ‪ Ｓ‬ﺑ‪，‬ﺎﻥ ﮐﺮﺗﺎ ‪ Ｂ‬ﺟ‪，‬ﺴﺔ ﮐﻮﺋﯽ ﺷﺨﺺ ﺍﭘﻨﺔ ﺑﺎﭖ ﮐﯽ ﺑ‪，‬ﻮﯼ‬ ‫)ﺍﭘﻨﯽ ﺳﻮﺗ‪，‬ﻠﯽ ﻣﺎﺃ(ﺳﺔ ﻧﮑﺎﺡ ﮐﺮﻟﺔ ګﻪ ﮔﻨﺎﻩ ﻫ‪ Ｓ‬ﻫﻤﺎﺭﺍ ﺍﺱ ﻣ‪ Ｓ‬ﺍﺧﺘ‪＋‬ﻑ ﻧﻬ‪ Ｓ‬ﻟ‪，‬ﮑﻦ‬ ‫ﻣﻄﻠﻖ ﻗﺎﻧﻮﻥ ﺳﺎﺯﯼ ﺍﻭﺭ ﺍﷲ ﮐﺔ ﻗﺎﻧﻮﻥ ﮐﺔ ﻣﻘﺎﺑﻞ ﻗﺎﻧﻮﻥ ﮐﻮ ﺣ‪＋‬ﻝ ﺳﻤﺠ‪ ＃‬ﮐﺮ ﺍﺱ ﮐﺔ‬ ‫ﺫﺭګﻌﺔ ﻟﻮﮔﻮﺃ ﮐﯽ ﺟﺎﻧﻮﺃ ‪،‬ﻣﺎﻟﻮﺃ‪،‬ﻋﺰﺗﻮﺃ ﮐﺎ ﻓ‪，‬ﺼﻠﻪ ﮐﺮﻧﺎ ﺍﻟﮓ ﻣﺴﺌﻠﻪ ‪ Ｂ‬ﺍﺱ ﻣﺴﺌﻠﺔ‬ ‫ﻣ‪ Ｓ‬ﻫﻤﺎﺭﺍ ﺍﺱ ﮔﺮﻭﻩ ﺳﺔ ﺷﺪګﺪ ﺍﺧﺘ‪＋‬ﻑ ‪ Ｂ‬ﺍﻭﺭ ﻋﺘ‪，‬ﺒﯽ _ ﺷ‪，‬ﺦ ﺑﻦ ﺑﺎﺯ ﮐﺔ ﻗﻮﻝ ﮐﻮ‬

‫‪124‬‬ ‫ﺑﻄﻮﺭ ﺷﺎ‪ Ｆ‬ﭘ‪，‬ﺶ ﮐ‪，‬ﺎ ‪ Ｂ‬ﺟﺒﮑﻪ ﺍﻥ ﮐﺔ ﻗﻮﻝ ﮐﻮ ﻣﻄﻠﻖ ﻗﺎﻧﻮﻥ ﺳﺎﺯ ﮐﺔ ﻣﺘﻌﻠﻖ ﭘ‪，‬ﺶ‬ ‫ﮐﺮﻧﺎﺩﺭﺳﺖ ﻧﻬ‪ Ｓ‬ﮐ‪，‬ﻮﻧﮑﻪ ګﻪ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﺑﻐ‪，‬ﺮ ﺣﮑﻢ ﮐﺮ_ ﮐﯽ ﮐﻔﺮ ﺍﺻﻐﺮ‬ ‫ﻭﺍﻟﯽ ﺩګﮕﺮ ﺻﻮﺭﺗﻮﺃ ﮐﺔ ﻣﺘﻌﻠﻖ ‪ Ｂ‬ګﻪ ﺑﺎﺕ ‪ Ａ‬ﺍﺱ ﻟﺌﺔ ﮐﻬﻪ ﺭ‪ Ｂ‬ﻫ‪ Ｓ‬ﮐﻪ ﺷ‪，‬ﺦ ﺑﻦ ﺑﺎﺯ‬ ‫ﮐﺎ ګﻪ ﻗﻮﻝ ﺍﻥ ﮐﺔ ﺩګﮕﺮ ﺍﻗﻮﺍﻝ ﺳﺔ ﻣﻌﺎﺭﺽ ﻧﻪ ﻫﻮﺟﺎﺋﺔ ﻓﺮﻣﺎﺗﺔ ﻫ‪”: Ｓ‬ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ‬ ‫ﮐﺔ ﺑﻐ‪，‬ﺮ ﺣﮑﻢ ﮐﺮ_ ﻭﺍﻟﺔ ﺣﮑﺎﻡ ﻣﺨﺘﻠﻒ ﻗﺴﻢ ﮐﺔ ﻫ‪ Ｓ‬ﺟﻦ ﮐﺔ ﺍﺣﮑﺎﻡ ﺍﻥ ﮐﺔ‬ ‫ﺍﻋﺘﻘﺎﺩﺍﺕ ﺍﻭﺭ ﺍﻋﻤﺎﻝ ﮐﺔ ﺍﻋﺘﺒﺎﺭ ﺳﺔ ﻣﺨﺘﻠﻒ ﻫ‪ Ｓ‬ﺗﻮ ﺟﻮ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﺑﻐ‪，‬ﺮ‬ ‫ﺣﮑﻢ ﮐﺮﺓ ﺍﺳﺔ ﺍﷲ ﮐﺔ ﻗﺎﻧﻮﻥ ﺳﺔ ﺑﻬﺘﺮ ﺳﻤﺠ‪ ＃‬ﮐﺮ ﺗﻮګﻪ ﺗﻤﺎﻡ ﻣﺴﻠﻤﺎﻧﻮﺃ ﮐﺔ ﻧﺰﺩګﮏ‬ ‫ﮐﺎﻓﺮ ‪ Ｂ‬ﺍﻭﺭ ﺍګﺴﺔ ﻫﯽ ﻭﻩ ﺷﺨﺺ ‪ Ｂ‬ﺟﻮ ﻭﺿﻌﯽ ﻗﻮﺍﻧ‪，‬ﻦ ﮐﻮ ﺍﷲ ﮐﺔ ﻗﺎﻧﻮﻥ ﮐﺎ ﻣﺘﺒﺎﺩﻝ‬ ‫ﻗﺮﺍﺭﺩﺓ ﺍﻭﺭ ﺍﺳﺔ ﺟﺎﺋﺰ ﺳﻤﺠ‪％‬ﺔ ﺧﻮﺍﻩ ﺍﺱ ﻃﺮﺡ ﮐﻬﺔ ﮐﻪ ﺷﺮګﻌﺖ ﮐﻮ ﺣﺎﮐﻢ ﺑﻨﺎﻧﺎ ﻫﯽ‬ ‫ﺍﻓﻀﻞ ‪ Ｂ‬ګﻪ ‪Ｌ‬ﯽ ﮐﺎﻓﺮ ‪ Ｂ‬ﮐ‪，‬ﻮﻧﮑﻪ ﺟﺴﺔ ﺍﷲ _ ﺣﺮﺍﻡ ﮐ‪，‬ﺎ ﺍﺳﺔ ﺣ‪＋‬ﻝ ﺳﻤﺠ‪ ＃‬ﺭ＠‪Ｂ‬‬ ‫ګﻌﻨﯽ ﺟﻮ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﻋ‪＋‬ﻭﻩ ﻭﺿﻌﯽ ﻗﻮﺍﻧ‪，‬ﻦ ﺳﺔ ﺣﮑﻮﻣﺖ ﮐﺮ_ ﮐﻮ ﺟﺎﺋﺰ‬ ‫ﻗﺮﺍﺭ ﺩﺓ ﺍﮔﺮﭼﻪ ګﻮﺃ ﮐﻬﺔ ﮐﻪ ﺷﺮګﻌﺖ ﮐﻮ ﺣﺎﮐﻢ ﺑﻨﺎﻧﺎ ﻫﯽ ﺍﻓﻀﻞ ‪) Ｂ‬ﺍﺱ ﮐﯽ ﻫﯽ‬ ‫ﻃﺮﺡ ‪ Ｂ‬ﺟﺲ ﮐﺎ ‪ _ Ａ‬ﺍ‪Ｌ‬ﯽ ﺗﺬﮐﺮﻩ ﮐ‪，‬ﺎ(ﺑﺎﻟﮑﻞ ﺍﺱ ﻃﺮﺡ ﺟ‪，‬ﺴﺔ ﮐﻮﺋﯽ ﮐﻬﺔ ﮐﻪ ﻣ‪Ｓ‬‬ ‫ﺟﺎﻧﺘﺎﻫﻮﺃ ﮐﻪ ﺩګﻦ ﻣﺤﻤﺪ‪‬ﻣﺨﻠﻮﻕ ﮐﺔ ﺗﻤﺎﻡ ﺍﺩګﺎﻥ ﺳﺔ ﺑﻬﺘﺮ ﺩګﻦ ‪“ Ｂ‬ﻧ‪，‬ﺰ ﻓﺮﻣﺎﺗﺔ‬ ‫ﻫ‪: Ｓ‬ﺍﮔﺮ ﮐﻮﺋﯽ ﮐﻬﺔ ﮐﻪ ﺷﺮګﻌﺖ ﮐﻮ ﺣﺎﮐﻢ ﺑﻨﺎﻧﺎ ﻫﯽ ﺍﻓﻀﻞ ‪ Ｂ‬ګﻪ ﮐﺎﻓﺮ ‪ Ｂ‬ﮐ‪，‬ﻮﻧﮑﻪ‬ ‫ﺟﺴﺔ ﺍﷲ _ ﺣﺮﺍﻡ ﮐ‪，‬ﺎ ﺍﺳﺔ ﺣ‪＋‬ﻝ ﺳﻤﺠ‪ ＃‬ﺭ＠ ‪ Ｂ‬ﺍﻟﺒﺘﻪ ﺟﻮ ﻧﻔﺲ ﭘﺮﺳﺘﯽ ‪،‬ﺭﺷﻮﺕ ګﺎ‬ ‫ﺭﻋﺎګﺎ ﺳﺔ ﻋﺪﺍﻭﺕ ﮐﯽ ﺑﻨﺎﭘﺮ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﺑﻐ‪，‬ﺮ ﺣﮑﻢ ﮐﺮﺓ ګﺎﮐﭽ‪ ＃‬ﺍﻭﺭ ﺍﺳﺒﺎﺏ‬ ‫ﮐﯽ ﺑﻨﺎءﭘﺮﺍﻭﺭ ګﻪ ﺟﺎﻧﺘﺎﻫﻮ ﮐﻪ ﻭﻩ ﺍﺱ ﻃﺮﺡ ﺍﷲ ﮐﯽ ﻧﺎﻓﺮﻣﺎ ﮐﺮﺭ＠ ‪ Ｂ‬ﺍﻭﺭ ﺍﺱ ﭘﺮ ﻭﺍﺟﺐ‬ ‫ګﻪ ‪ Ｂ‬ﮐﻪ ﺍﷲ ﮐﺔ ﻗﺎﻧﻮﻥ ﮐﺔ ﻣﻄﺎﺑﻖ ﺣﮑﻢ ﮐﺮﺓ ﺗﻮ ګﻪ ﻣﻌﺼ‪，‬ﺖ ﺍﻭﺭﮐﺒ‪，‬ﺮﻩ ﮐﺎ ﻣﺮﺗﮑﺐ‬ ‫ﻫﻮﮔﺎ)ﻣﺠﻠ＆ ﺍﻟﺪﻋﻮۃ ﻧﻤﺒﺮ‪5/2/963،1405:‬ﻫﺠﺮﯼ(۔ﺗﻮ‪ Ａ‬ﺷ‪，‬ﺦ ﺑﻦ ﺑﺎﺯ ﮐﺔ ﺩﻭﻧﻮﺃ ﺍﻗﻮﺍﻝ‬ ‫ﮐﻮ ﺍګﮏ ﻫﯽ ﮐﺲ ﻃﺮﺡ ﻣﺎﻥ ﻟ‪ Ｓ‬ﺟ‪，‬ﺴﺎ ﮐﻪ ﻋﺘ‪，‬ﺒﯽ ﺍﻭﺭ ﺍﺱ ﮐﺔ ﻫﻤﻨﻮﺍ ﺷ‪，‬ﺦ ﺑﻦ ﺑﺎﺯ‬ ‫ﻭﺩګﮕﺮ ﺍﺋﻤﻪ ﺍﻣﺖ ﮐﺔ ﺍﻗﻮﺍﻝ ﮐﻮ ﺍﭘﻨﺔ ﻣﻔﺎﺩ ﻣ‪ Ｓ‬ﺍﺳﺘﻌﻤﺎﻝ ﮐﺮﻧﺎ ﭼﺎﻫﺘﺔ ﻫ‪ Ｓ‬۔ﺍﻭﺭ ﻫﻤﺎﺭﺓ‬ ‫ﻟﺌﺔ ګﻬﯽ ﮐﺎ‪ Ｑ‬ﻧﻬ‪ Ｓ‬ﮐﻪ ﺻﺮﻑ ﻓﻀ‪，‬ﻠ＆ ﺍﻟﺸ‪，‬ﺦ ﺑﻦ ﺑﺎﺯ ‪،‬ﻣﺤﺪﺙ ﺍﻟﺒﺎ ﺍﻭﺭ ﻋ‪＋‬ﻣﻪ ﺍﺑﻦ‬

‫‪125‬‬ ‫ﻋﺜ‪，‬ﻤ‪，‬ﻦ‪ ‬ﭘﺮ ﺍﮐﺘﻔﺎءﮐﺮﻟ‪ Ｓ‬ﻋﺘ‪，‬ﺒﯽ ﻣﺤﺾ ﺍﻧﻬﯽ ﭘﺮ ﺍﮐﺘﻔﺎءﮐ‪，‬ﻮﺃ ﮐﺮﺗﺎ ‪ Ｂ‬ﮐ‪，‬ﺎ ﺗﻤﺎﻡ‬ ‫ﻋﻠﻤﺎءﺍﻣﺖ ﻣﺤﺾ ﺍﻧﻬﯽ ﭘﺮ ﺍﮐﺘﻔﺎءﮐﺮﺗﺔ ﻫ‪ Ｓ‬؟ﮐ‪，‬ﺎ ﺍﺱ ﺩﻭﺭ ﻣ‪ Ｓ‬ﺍﻭﺭﮐﻮﺋﯽ ‪Ｌ‬ﯽ ﻋﺎ‪ Ｐ‬ﺍﺱ‬ ‫ﻗﺎﺑﻞ ﻧﻬ‪ Ｓ‬ﮐﻪ ﺍﻥ ﮐﺔ ﺍﻗﻮﺍﻝ‪،‬ﻓﺘﺎﻭﯼ ﻧﻘﻞ ﮐﺌﺔ ﺟﺎﺋ‪ Ｓ‬ﮐ‪，‬ﺎ ګﻪ ﺍﻣﺖ ﺑﺎﻟﮑﻞ ﺑﺎﻧﺠ‪ ＃‬ﻫﻮﮔﺌﯽ‬ ‫‪ Ｂ‬؟ﻋ‪＋‬ﻣﻪ ﺷ‪，‬ﺦ ﻣﺤﻤﺪ ﺑﻦ ﺍﺑﺮﺍﻫ‪，‬ﻢ ‪،‬ﺷ‪，‬ﺦ ﺩﻭﺳﺮﯼ ‪،‬ﻣﺤﺪﺙ ﺍﺣﻤﺪ ﺷﺎﮐﺮ ‪،‬ﻋ‪＋‬ﻣﻪ‬ ‫ﻣﺤﻤﻮﺩ ﺷﺎﮐﺮ ‪،‬ﺍﻭﺭ ﭘﺎﮐﺴﺘﺎ ﻋ‪＋‬ﻣﻪ ﺍﺑﻮﺍﻻﻋﻠﯽٰ ﻣﻮﺩﻭﺩﯼ‪ ‬ګﻪ ﺳﺐ ﮐﻬﺎﺃ ﺟﺎﺋ‪ Ｓ‬ﮔﺔ‬ ‫ﺟ‪，‬ﺴﺎ ﮐﻪ ﺍﻥ ﮐﺔ ﺍﻗﻮﺍﻝ ‪ Ａ‬ﺛﺎﺑﺖ ﮐﺮﭼﮑﺔ ﻫ‪) Ｓ‬ﻣ‪＋‬ﺣﻈﻪ ﻫﻮ ”ﺍﺩﻋ‪，‬ﺎءﺍﻟﺴﻠﻔ‪，‬ﻪ“ (ﺟﺲ ﺳﺔ‬ ‫ﺍﻥ ﮐﺎ ﻣﻘﺼﻮﺩ ﺑ‪＋‬ﺷﺒﻪ ﻭﺍﺿﺢ ‪ Ｂ‬ﺍﷲ ﮐﯽ ﻗﺴﻢ ﺟﻮ ﺍﻣﺖ ﺍﭘﻨﺔ ﻋﻠﻤﺎءﮐﻮ ﭼ‪％‬ﻮﺅ ﺩﺓ ﺍﻥ‬ ‫ﮐﺔ ﺍﻗﻮﺍﻝ ﺭﺩّ ﮐﺮﺩﺓ ﺍﻭﺭﻣﺤﺾ ﺍﻥ ﺗ‪，‬ﻦ ﭘﺮ ﻫﯽ ﺍﻧﺤﺼﺎﺭ ﮐﺮﺓ ﻭﻩ ﻧﻘﺼﺎﻥ ﻣ‪ Ｓ‬ﺭ‪ Ｂ‬ﮔﯽ‬ ‫ﺧﻮﺍﻩ ﻭﻩ ﻋﻠﻢ ﮐﺔ ﮐﺴﯽ ﻣﻘﺎﻡ ﭘﺮﭘﻬﻨﭻ ﺟﺎﺋ‪ Ｓ‬ﮐ‪，‬ﻮﻧﮑﻪ ﻟﻐﺰﺵ ﻭﺧﻄﺎءﺳﺔ ﮐﻮﺋﯽ ﻣﺒﺮﺍ‬ ‫ﻧﻬ‪ Ｓ‬ﺍﻭﺭ ‪ Ａ‬ﺟﺎﻧﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ﻋﺘ‪，‬ﺒﯽ _ ګﻬﯽ ﺭﺍﻩ ﮐ‪，‬ﻮﺃ ﺍﺧﺘ‪，‬ﺎﺭ ﮐﯽ ‪ Ｂ‬ﺍﻭﺭ ﺷ‪，‬ﺦ ﺑﻦ ﺑﺎﺯ‬ ‫‪،‬ﻋﺜ‪，‬ﻤ‪，‬ﻦ ﮐﺔ ﺍګﺴﺔ ﺍﻗﻮﺍﻝ ﺍﺧﺘ‪，‬ﺎﺭ ﮐﺌﺔ ﻫ‪ Ｓ‬ﺟﻮ ﻣﺠﻤﻞ ‪،‬ﻣﻄﻠﻖ ‪،‬ﻋﺎﻡ ﺍﻭﺭ ﻣﺸﺎﺑﻪ ﮐﺔ‬ ‫ﻗﺒ‪，‬ﻞ ﺳﺔ ﻫ‪ Ｓ‬ﺟﻨﻬ‪ Ｓ‬ﺍﻥ ﮐﺔ ﺍګﺴﺔ ﺍﻗﻮﺍﻝ ﺳﺔ ﻣ‪＋‬ﺋﺔ ﺑﻐ‪，‬ﺮ ﭘﻮﺭﯼ ﻭﺿﺎﺣﺖ ﺣﺎﺻﻞ‬ ‫ﻧﻬ‪ Ｓ‬ﻫﻮﺳﮑﺘﯽ ﺍﻭﺭ ﺍﻥ ﮐﺔ ﺍګﺴﺔ ﺍﻗﻮﺍﻝ ﮐﻮ ﭼ‪％‬ﻮﺅﺩګﺎ ﺟﻮ ﻭﺍﺿﺢ ﺍﻭﺭ ﻣﻔﺴﺮ ﻫ‪ Ｓ‬ﺍﻭﺭ‬ ‫ﺍګﮏ ﺳﺔ ﺯګﺎﺩﻩ ﻣﻌﺎ ﮐﺎ ﺍﺣﺘﻤﺎﻝ ﻧﻬ‪ Ｓ‬ﺭﮐ‪％‬ﺘﺔ ﮐ‪，‬ﻮﻧﮑﻪ ﺍﮔﺮ ﺍګﺴﺎ ﮐﺮګﺄ ﺗﻮ ﭘ‪％‬ﺮ ﻏﻠﻄﯽ‬ ‫ﮐﺔ ﺍﻋﺘﺮﺍﻑ ﺳﺔ ﻓﺮﺍﺭ ﮐﺎ ﮐﻮﺋﯽ ﺭﺍﺳﺘﻪ ﻧﻬ‪ Ｓ‬ﺑﭽﺘﺎ ﺍﻟﺒﺘﻪ ﺍﻟﺒﺎ ‪‬ﮐﺔ ﺍﻗﻮﺍﻝ ﺳﺔ ﺍﺱ‬ ‫ﮐﺎ ﻣﻘﺼﺪ ﺣﺎﺻﻞ ﻫﻮﺟﺎﺗﺎ ‪ Ｂ‬ﮐ‪，‬ﻮﻧﮑﻪ ﺍګﻤﺎﻥ ﺍﻭﺭ ﻋﻤﻞ ﺳﺔ ﻣﺘﻌﻠﻖ ﺍﻥ ﮐﺔ ﺍﻗﻮﺍﻝ ﺍﺳﯽ‬ ‫ﻃﺮﺯ ﮐﺔ ﻫ‪ Ｓ‬۔ﭘﺎﮎ ‪ Ｂ‬ﻭﻩ ﺟﻮ ﻧﻪ ﺧﻄﺎءﮐﺮﺗﺎ ‪ Ｂ‬ﻧﻪ ﻟﻐﺰﺵ ۔‬ ‫ﻋﺘ‪，‬ﺒﯽ _ ﻣﺴﺌﻠﻪ ﺟﺤﻮﺩ ﻣ‪ Ｓ‬ﺷ‪，‬ﺦ ﻣﺤﻤﺪ ﺑﻦ ﺍﺑﺮﺍﻫ‪，‬ﻢ‪‬ﮐﺔ ﺍګﮏ ﻗﻮﻝ ﮐﻮ ﺟ‪％‬ﻮټ‬ ‫ﮐﺔ ﺭﻧﮓ ﻣ‪ Ｓ‬ﭘ‪，‬ﺶ ﮐ‪，‬ﺎ ‪ Ｂ‬۔ﻓﺮﻣﺎﺗﺔ ﻫ‪”:Ｓ‬ﺍ‪ Ｈ‬ﻋﻠﻢ ﮐﺎ ﺍﺱ ﻣ‪ Ｓ‬ﮐﻮﺋﯽ ﺍﺧﺘ‪＋‬ﻑ ﻧﻬ‪Ｓ‬‬ ‫ﺍﻭﺭ ﺍﻥ ﮐﺔ ﻣﺎﺑ‪，‬ﻦ ګﻪ ﺍﺻﻮﻝ ﻣﻘﺮﺭ ﻭﻣﺘﻔﻖ ﻋﻠ‪，‬ﻪ ‪ Ｂ‬ﮐﻪ ﺟﻮ ﺩګﻦ ﮐﯽ ﮐﺴﯽ ﻣﺘﻔﻖ ﻋﻠ‪，‬ﻪ‬ ‫ﺍﺻﻞ ګﺎ ﻓﺮﻉ ﮐﺎ ﺍﺻ‪ ً＋‬ﺟﺤﺪ )ګﻌﻨﯽ ﺍﻧﮑﺎﺭ(ﮐﺮﺩﺓ ګﺎ ﺭﺳﻮﻝ ﺍﷲ‪‬ﺳﺔ ﻗﻄﻌﯽ ﻃﻮﺭ ﭘﺮ‬ ‫ﺛﺎﺑﺖ ﺷﺪﻩ ﮐﺴﯽ ﺍګﮏ ﺣﺮﻑ ﮐﺎ ‪Ｌ‬ﯽ ﺍﻧﮑﺎﺭ ﮐﺮﺩﺓ ﺗﻮﻭﻩ ﮐﺎﻓﺮ ‪ Ｂ‬ﺍﺱ ﮐﺎ ﮐﻔﺮ ﻣﻠﺖ ﺳﺔ‬ ‫ﺧﺎﺭﺝ ﮐﺮﺩګﻨﺔ ﻭﺍﻻ ‪“ Ｂ‬ﺗﻌﺠﺐ ﮐﯽ ﺑﺎﺕ ګﻪ ‪ Ｂ‬ﮐﻪ ﻋﺘ‪，‬ﺒﯽ _ ﺷﺮګﻌﺖ ﮐﺔ ﺑﻐ‪，‬ﺮ ﺣﮑﻢ‬

‫‪126‬‬ ‫ﮐﺮ_ ﻭﺍﻟﺔ ﮐﺔ ﻣﺘﻌﻠﻖ ﺷ‪，‬ﺦ ﮐﯽ ﺭﺍﺋﺔ ﺫﮐﺮ ﻧﻬ‪ Ｓ‬ﮐﯽ ﺟﺴﺔ ﻭﻩ ﮐﻔﺮ ﺍﮐﺒﺮ ﺍﻭﺭﻣﻠﺖ ﺳﺔ‬ ‫ﺧﺎﺭﺝ ﮐﺮﺩګﻨﺔ ﻭﺍﻻ ﮐﻔﺮ ﻗﺮﺍﺭ ﺩګﺘﺔ ﻫ‪ Ｓ‬ﺟ‪，‬ﺴﺎ ﮐﻪ ‪ Ａ‬ﭘﻬﻠﺔ ﺫﮐﺮ ﮐﺮ ﺁﺋﺔ ﻫ‪ Ｓ‬۔‪ Ａ‬ﺷ‪，‬ﺦ‬ ‫ﻣﺤﻤﺪ ﺑﻦ ﺍﺑﺮﺍﻫ‪，‬ﻢ‪ ‬ﮐﺔ ﮐﺘﺎﺑﭽﺔ ”ﺭﺳﺎﻟ＆ ﺍﻟﻘﻮﺍﻧ‪，‬ﻦ “ﮐﺔ ﻣﺘﻌﻠﻖ ګﻪ ﺑﺘﺎﺩګﺄ ﮐﻪ ﻋﺘ‪，‬ﺒﯽ‬ ‫_ ﻣﻠﺖ ﺳﺔ ﺧﺎﺭﺝ ﮐﺮﺩګﻨﺔ ﻭﺍﻟﺔ ﮐﻔﺮ ﮐﯽ ﺍﻧﻮﺍﻉ ﮐﯽ ﺗﻘﺴ‪，‬ﻢ ﺍﺱ ﮐﺘﺎﺑﭽﺔ ﺳﺔ ﺍﺧﺬ ﮐﯽ‬ ‫ﻫ‪ Ｓ‬ﺍﻭﺭ ﻗﺎﺭﯼ ﮐﻮ ګﻪ ﺑﺎﻭﺭ ﮐﺮﺍ_ ﮐﯽ ﮐﻮﺷﺶ ﮐﯽ ‪ Ｂ‬ﮐﻪ ګﻪ ﺍﺱ ﮐﯽ ﺍﭘﻨﯽ ﺳﻮﭺ ﺍﻭﺭ‬ ‫ﻓﻬﻢ ‪ Ｂ‬ﺟﺒﮑﻪ ﮐﺴﯽ ﻃﺎﻟﺐ ﻋﻠﻢ ﮐﻮ ‪Ｌ‬ﯽ ﺯګﺐ ﻧﻬ‪ Ｓ‬ﮐﻪ ﻭﻩ ﺣﻮﺍﻟﻪ ﻣﻌﻠﻮﻡ ﻫﻮ_ ﮐﺔ‬ ‫ﺑﺎﻭﺟﻮﺩ ﺍﺳﺔ ﺫﮐﺮ ﻧﻪ ﮐﺮﺓ ﺣﻮﺍﻟﻪ ﺻﺮﻑ ﻧﺼﻮﺹ ﻣ‪ Ｓ‬ﺿﺮﻭﺭﯼ ﻧﻬ‪ Ｓ‬ﺑﻠﮑﻪ ﺗﻘﺴ‪，‬ﻤﺎﺕ‬ ‫ﺍﻭﺭ ﺗﺮﮐ‪，‬ﺒﺎﺕ ﻣ‪Ｌ Ｓ‬ﯽ ﺍ‪ Ｂ Ａ‬ﮐ‪，‬ﻮﻧﮑﻪ ګﻪ ﻋﻘﻞ ﮐﻮ ﺣﺴﻦ ﻓﻬﻢ ﺍﻭﺭ ﻣﮑﻤﻞ ﺗﺼﻮﺭ ﮐﯽ‬ ‫ﻃﺮﻑ ﺭﺍﻫﻨﻤﺎﺋﯽ ﺩګﺘﯽ ﻫ‪Ｓ‬۔‬ ‫ﺟﺎﺣﺪ ګﻌﻨﯽ ﺍﻧﮑﺎﺭ ﮐﺮ_ ﻭﺍﻻﺍﻭﺭ ﻣﻔﻀﻞ ګﻌﻨﯽ ﺭﺍﺣﺞ ﻗﺮﺍﺭ ﺩګﻨﺔ ﻭﺍﻻ ﺍﻭﺭ ﻣﮑﺬﺏ ګﻌﻨﯽ‬ ‫ﺟ‪ _＋＂％‬ﻭﺍﻻ ﺍﻭﺭ ﻣﺴﺎﻭﯼ ګﻌﻨﯽ ﺑﺸﺮ ﮐﺔ ﺣﮑﻢ ﮐﻮ ﺍﷲ ﮐﺔ ﺣﮑﻢ ﮐﺔ ﺑﺮﺍﺑﺮ ﻗﺮﺍﺭ ﺩګﻨﺔ‬ ‫ﻭﺍﻻﺍﻥ ﮐﺔ ﺣﮑﻢ ﻣ‪ Ｓ‬ﺟﻮ ﮐﭽ‪ ＃‬ﻋﺘ‪，‬ﺒﯽ _ ﻟﮑ‪％‬ﺎ ‪ Ｂ‬ﻫﻤ‪ Ｓ‬ﺍﺱ ﺳﺔ ﺍﺧﺘ‪＋‬ﻑ ﻧﻬ‪ Ｓ‬ﺍﻟﺒﺘﻪ‬ ‫ﻣﻔﻀﻞ ﺍﻭﺭ ﻣﺴﺎﻭﯼ ﺍﻥ ﺩﻭﺻﻮﺭﺗﻮﺃ ﻣ‪ Ｓ‬ﺍګﮏ ﺍﺿﺎﻓﻪ ﮐﺮﻧﺎ ﭼﺎﻫ‪ Ｓ‬ﮔﺔ ﺍﻭﺭ ﻭﻩ ”ﻇﺎ‪ Ｃ‬ﭘﺮ‬ ‫ﺣﮑﻢ ﻟﮕﺎﻧﺎ“ﺍﺱ ﻗﺎﻋﺪﺓ ﮐﺎ ﺍﺳﺘﻌﻤﺎﻝ ‪ Ｂ‬ﻣﺜ‪ً＋‬ﻭﻩ ﻋﻤﻞ ﺟﻮ ﺑﻈﺎ‪ Ｃ‬ﮔﻨﺎﻩ ﻫﻮ ﻏ‪，‬ﺮ ﻣﮑﻔﺮ‬ ‫ګﻌﻨﯽ ﮐﻔﺮ ﻣ‪ Ｓ‬ﺩﺍﺧﻞ ﻧﻪ ﮐﺮﺗﺎﻫﻮ ﺍﺳﺔ ﮔﻨﺎﻩ ﻫﯽ ﺳﻤﺠ‪％‬ﻨﺎ ﭼﺎﻫ‪，‬ﺌﺔ ﺟﺐ ﺗﮏ ﺍﺳﺘﺤ‪＋‬ﻝ‬ ‫ﻭﺍﺿﺢ ﻧﻪ ﻫﻮﺟﺎﺋﺔ ﺣﺪګﺚ ﺍﺳﺎﻣﻪ ﮐﺎ ‪Ｌ‬ﯽ ګﻬﯽ ﺗﻘﺎﺿﺎ ‪ Ｂ‬ﮐ‪，‬ﻮﻧﮑﻪ ﺍﺱ ﺷﺨﺺ ﮐﺎ ﺁﺧﺮﯼ‬ ‫ﻋﻤﻞ ﺍﺱ ﮐﺔ ﺍﺳ‪＋‬ﻡ ﭘﺮ ﺩﻟ‪，‬ﻞ ﺗ‪％‬ﺎ ﺍﻭﺭ ﺍﺱ _ ﻗﺘﻞ ﺳﺔ ﭘﻬﻠﺔ ﺍﺱ ﮐﺔ ﻧﺎﻗﺾ ‪Ｌ‬ﯽ ﮐﻮﺋﯽ‬ ‫ﻋﻤﻞ )ګﻌﻨﯽ ﺍګﺴﺎ ﻋﻤﻞ ﺟﻮ ﺍﺳ‪＋‬ﻡ ﮐﺔ ﺍﻋﺘﺒﺎﺭ ﮐﻮ ﺧﺘﻢ ﮐﺮﺩګﺘﺎ ﻫﻮ(ﻧﻬ‪ Ｓ‬ﮐ‪，‬ﺎ ﺗ‪％‬ﺎ ګﻬﺎﺃ‬ ‫ﺗﮏ ﮐﻪ ﺍﻧﻬﻮﺃ _ ﺍﺳﺔ ﻗﺘﻞ ﮐﺮﺩګﺎ۔ګﻬﺎﺃ ﭘﺮ ﻗﺮﺍﺋﻦ ﮐﺎ ﺍﻋﺘﺒﺎﺭ ﻧﻬ‪ Ｓ‬ﮐ‪，‬ﺎﺟﺎﺳﮑﺘﺎ ﺟ‪，‬ﺴﺎ‬ ‫ﮐﻪ ﻋﺘ‪，‬ﺒﯽ _ ‪Ｌ‬ﯽ ﺗﺴﻠ‪，‬ﻢ ﮐ‪，‬ﺎ ‪ Ｂ‬ﺍګﺴﺔ ﻫﯽ ﺍﷲ ﮐﺔ ﺣﮑﻢ ﮐﻮ ﺍﻭﺭ ﺑﺸﺮ ﮐﺔ ﺣﮑﻢ ﮐﻮ‬ ‫ﺑﺮﺍﺑﺮ ﻗﺮﺍﺭ ﺩګﻨﺎ ﺍﺱ ﮐﺎ ﻇﺎ‪ Ｃ‬ﻣﺴﺎﻭﺍۃ ‪ Ｂ‬ګﻌﻨﯽ ﺑﺮﺍﺑﺮ ﻗﺮﺍﺭ ﺩګﻨﺎ ﺍﻭﺭ ﺟﻮ ﺍﷲ ﮐﺔ ﻗﺎﻧﻮﻥ ﮐﺔ‬ ‫ﻋ‪＋‬ﻭﻩ ﻗﺎﻧﻮﻥ ﮐﺔ ﺫﺭګﻌﺔ ﺣﮑﻢ ﮐﺮﺓ ﻟﻮﮔﻮﺃ ﮐﻮ ﺍﺱ ﻣﺠﺒﻮﺭ ﮐﺮﺓ ﺍﻭﺭ ﻣﺨﺎﻟﻒ ﮐﻮ ﻗﺘﻞ‬ ‫ﮐﺮﺓ ﺍﺱ ﭘﺮ ﮐﻢ ﺍﺯ ﮐﻢ ﻣﺴﺎﻭﺍۃ ﮐﺎ ﺷﺒﻪ ﻗﺎﺋﻢ ﻫﻮﺗﺎ ‪ Ｂ‬ﺑﻠﮑﻪ ﺍﷲ ﮐﺔ ﻗﺎﻧﻮﻥ ﭘﺮ ﻏ‪，‬ﺮ ﮐﺔ‬

‫‪127‬‬ ‫ﻗﺎﻧﻮﻥ ﮐﻮ ﺭﺍﺣﺞ ﻗﺮﺍﺭ ﺩګﻨﺔ ﮐﺎ ﺷﺒﻪ ﻟﻬٰﺬﺍ ﺍﺱ ﺻﻮﺭﺕ ﻣ‪ Ｓ‬ﺣﺎﮐﻢ ﭘﺮ ﻭﺍﺟﺐ ‪ Ｂ‬ﮐﻪ ﻭﻩ‬ ‫ﺻﺮﺍﺣﺖ ﮐﺮﺓ ﮐﻪ ﻭﻩ ﺍﭘﻨﺔ ﻭﺿﻌﯽ ﺣﮑﻢ ﮐﻮ ﺍﷲ ﺍﻭﺭ ﺍﺱ ﮐﺔ ﺭﺳﻮﻝ ﮐﺔ ﺣﮑﻢ ﭘﺮ ﺗﺮﺟ‪，‬ﺢ‬ ‫ﻧﻬ‪ Ｓ‬ﺩﺓ ﺭ＠ ﺍﻭﺭﻧﻪ ﻫﯽ ﺍﻧﻬ‪ Ｓ‬ﺑﺮﺍﺑﺮ ﺳﻤﺠ‪％‬ﺘﺎ ‪ Ｂ‬ﺍﻥ ﺩﻭﻧﻮﺃ ﻣ‪ Ｓ‬ﮐﻮﺋﯽ ﻓﺮﻕ ﻧﻬ‪ Ｓ‬ﺗﻮﮐ‪，‬ﺎ‬ ‫ﻫﻤﺎﺭﯼ ﻃﺮﺡ ﺁﭖ ‪Ｌ‬ﯽ ‪ Ｃ‬ﺍﺱ ﺷﺨﺺ ﺳﺔ ﺟﻮ ﺍﷲ ﮐﺔ ﻗﺎﻧﻮﻥ ﮐﺔ ﻋ‪＋‬ﻭﻩ ﮐﻮ ﺣﺎﮐﻢ ﺑﻨﺎﺋﺔ‬ ‫ﺍﺱ ﻃﺮﺡ ﮐﯽ ﺗﺼﺮګﺢ ﮐﺔ ﻗﺎﺋﻞ ﻫ‪Ｓ‬؟ﺍﮔﺮ ﺳﭽﺔ ﻫﻮ ﺗﻮﺩﻟ‪，‬ﻞ ﭘ‪，‬ﺶ ﮐﺮﻭ۔‬ ‫ﺍﺏ ‪ Ａ‬ﺻﻮﺭﺕ ”ﺗﺒﺪګﻞ“ ﮐﯽ ﻃﺮﻑ ﺁﺗﺔ ﻫ‪ Ｓ‬ﻋﺘ‪，‬ﺒﯽ _ ﺍﺱ ﻣ‪ Ｓ‬ﺍﻭﺭ ”ﺍﺳﺘﺒﺪﺍﻝ“ﻣ‪Ｓ‬‬ ‫ﻓﺮﻕ ﮐ‪，‬ﺎ ‪ Ｂ‬ګﻪ ﺷﺎﺫ ‪ Ｂ‬ﮐ‪，‬ﻮﻧﮑﻪ ﺩﻭﻧﻮﺃ ﮐﺎﻣﺎﺩﻩ ”ﺑﺪﻝ“ ‪ Ｂ‬ﺟﻮ ﺗﺒﺪګﻞ ﺍﻭﺭ ﺍﺳﺘﺒﺪﺍﻝ ﻣ‪Ｓ‬‬ ‫ﺑﺮﺍﺑﺮ‪ Ｂ‬ﻧ‪，‬ﺰ ﺗﺒﺪګﻞ ﺍﻟﺸﯽ ﮐﺎ ﻣﻌﻨﯽ ‪ Ｂ‬ﮐﻪ ﺍﺳﺔ ﺑﺪﻝ ﺇﺍﻟﻨﺎ ﺍﮔﺮﭼﻪ ﻣﺘﺒﺎﺩﻝ ﻧﻪ ﻫﻮ)ﻟﺴﺎﻥ‬ ‫ﺍﻟﻌﺮﺏ‪(1/176:‬ﺍګﺴﺔ ﻫﯽ ﺟﻮ ﮐﺴﯽ ﭼ‪，‬ﺰ ﮐﻮ ﺗﺒﺪګﻞ ﮐﺮﺩﺓ ﺍﺱ _ ﺍﺳﺔ ﺗﺤﺮګﻒ‬ ‫ګﻌﻨﯽ ﭘ‪，％‬ﺮ ﺩګﺎ ﺑﺪﻝ ﺩګﺎ )ﺍګﻀﺎً(ﺗﻮﺗﺒﺪګﻞ ﺍﺳﺘﺒﺪﺍﻝ ﺍﻭﺭ ﺗﺤﺮګﻒ ﻫﯽ ﮐﯽ ﻣﺎﻧﻨﺪ ﻫﻮﺍﺍﺱ‬ ‫ﺳﺔ ګﻪ ﻻﺯﻡ ﻧﻬ‪ Ｓ‬ﺁﺗﺎ ﮐﻪ ﻣﺘﺒﺎﺩﻝ ﺛﺎﺑﺖ ﮐﺮﺓ ۔ګﻬﻮﺩ ﮐﺔ ＠ﺃ ﻭﺍﻗﻌﻪ ﺯﻧﺎﻣ‪ Ｓ‬ګﻬﯽ ﮐﭽ‪＃‬‬ ‫ﻫﻮﺍ ﺍﻣﺎﻡ ﻃﺒﺮﯼ‪‬ﺳﻮﺭﻩ ﻣﺎﺋﺪﻩ ﻣ‪ Ｓ‬ﺍﷲ ﺗﻌﺎﻟﯽٰ ﮐﺔ ﻓﺮﻣﺎﻥ‪y7tΡθãΚÅj3ptä† y#ø‹x.uρ”:‬‬ ‫‪“ èπ1u‘öθ−G9$# ÞΟèδy‰ΖÏãuρ‬ګﻌﻨﯽ ﻭﻩ ﺁﭖ ﮐﻮﮐ‪，‬ﺴﺔ ﺣﺎﮐﻢ ﺑﻨﺎﺗﺔ ﻫ‪，‬ﺃﺠﺒﮑﻪ ﺍﻥ ﮐﺔ ﭘﺎﺱ ﺗﻮﺭﺍﺕ‬ ‫ﻣﻮﺟﻮﺩ ‪ “Ｂ‬ﮐﯽ ﺗﻔﺴ‪，‬ﺮ ﻣ‪ Ｓ‬ﻟﮑ‪％‬ﺘﺔ ﻫ‪: Ｓ‬ګﻌﻨﯽ ﺍﻥ ﮐﺔ ﭘﺎﺱ ﺗﻮﺭﺍﺕ ‪ Ｂ‬ﺟﻮ ﻣ‪_ Ｓ‬‬ ‫ﻣﻮﺳﯽٰ ﭘﺮ ﻧﺎﺯﻝ ﮐﯽ ﺍﻭﺭ ﺟﺴﺔ ﻭﻩ ﺗﺴﻠ‪，‬ﻢ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﮐﻪ ﻭﻩ ﺣﻖ ‪ Ｂ‬ﺍﻭﺭﻣ‪，‬ﺮﯼ ﮐﺘﺎﺏ ‪Ｂ‬‬ ‫ﺟﻮ ﻣ‪ _ Ｓ‬ﺍﭘﻨﺔ ﺍګﮏ ﻧﺒﯽ ﭘﺮ ﺍﺗﺎﺭﯼ ﺍﻭﺭ ﺍﺱ ﻣ‪ Ｓ‬ﻣﻮﺟﻮﺩ ‪ Ｃ‬ﺣﮑﻢ ﻣ‪，‬ﺮﺍ ﻫﯽ ﺣﮑﻢ ‪Ｂ‬‬ ‫ﻭﻩ ګﻪ ﺑﺎﺕ ﺟﺎﻧﺘﺔ ﻫ‪ Ｓ‬ﺍﺱ ﮐﺎ ﺍﻧﮑﺎﺭ ګﺎ ﺭﺩّ ﻧﻬ‪ Ｓ‬ﮐﺮﺗﺔ ﺍﻭﺭ ګﻪ ‪Ｌ‬ﯽ ﺟﺎﻧﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ﺍﺱ‬ ‫ﻣ‪ Ｓ‬ﺯﺍ ﺳﺔ ﻣﺘﻌﻠﻖ ﻣ‪，‬ﺮﺍ ﺣﮑﻢ ”ﺭﺟﻢ“‪ Ｂ‬ﻭﻩ ﺍﭘﻨﺔ ﺍﺱ ﻋﻠﻢ ﮐﺔ ﺑﺎﻭﺟﻮﺩ ﺍﻋﺮﺍﺽ ﮐﺮﺗﺔ‬ ‫ﻫ‪ Ｓ‬۔ﻓﺮﻣﺎګﺎ‪:‬ﻭﻩ ﻣ‪，‬ﺮﺓ ﺣﮑﻢ ﮐﺎ ﻋﻠﻢ ﻫﻮ_ ﮐﺔ ﺑﺎﻭﺟﻮﺩ ﺍﺱ ﮐﺔ ﻣﻄﺎﺑﻖ ﻓ‪，‬ﺼﻠﻪ ﻧﻬ‪Ｓ‬‬ ‫ﮐﺮﺗﺔ ګﻪ ﺍﻥ ﮐﯽ ﻣﺠ‪ ＃‬ﭘﺮ ﺟﺮﺍءﺕ ﺍﻭﺭ ﻣ‪，‬ﺮﯼ ﻧﺎﻓﺮﻣﺎ ‪)Ｂ‬ﻃﺒﺮﯼ‪(6/247:‬۔ﺍﻭﺭ ﺍﻣﺎﻡ‬ ‫ﺑﺨﺎﺭﯼ ﮐﯽ ﺭﻭﺍګﺖ ﻣ‪ Ｂ Ｓ‬ﮐﻪ ”ﻧﻔﻀ‪％‬ﻢ ﻭګﺠﻠﺪﻭﻥ“ګﻌﻨﯽ ‪ Ａ‬ﺍﻧﻬ‪ Ｓ‬ﺭﺳﻮﺍ ﮐﺮﺗﺔ ﻫ‪Ｓ‬‬ ‫ﺍﻭﺭﺍﻧﻬ‪ Ｓ‬ﮐﻮﺅﺓ ﻣﺎﺭﺓ ﺟﺎﺗﺔ ﻫ‪Ｓ‬۔ﺍﻭﺭ ﺍګﮏ ﺭﻭﺍګﺖ ﮐﺔ ﺍﻟﻔﺎﻅ ﮐﺔ ﻣﻄﺎﺑﻖ ‪”:‬ﻻ ﻧﺠﺪ‬ ‫ﻓ‪％，‬ﺎ ﺷ‪，‬ﺌﺎ“ګﻌﻨﯽ ‪ Ａ‬ﺗﻮﺭﺍﺕ ﻣ‪ Ｓ‬ﮐﻮﺋﯽ ﺣﮑﻢ ﻧﻬ‪ Ｓ‬ﭘﺎﺗﺔ ۔ﻋﺘ‪，‬ﺒﯽ ﮐﺔ ﻣﻄﺎﺑﻖ ګﻬﻮﺩ _‬

‫‪128‬‬ ‫ګﻬﺎﺃ ﺗﺒﺪګﻞ ﮐ‪，‬ﺎ ﺟ‪，‬ﺴﺎﮐﻪ ﺍﺱ _ ﻫﯽ ﺍﺳﺘﺒﺪﺍﻝ ﺍﻭﺭ ﺗﺒﺪګﻞ ﻣ‪ Ｓ‬ﻓﺮﻕ ﮐﺮ_ ﮐﯽ ﺑﺪﻋﺖ‬ ‫ﻧﮑﺎﻟﯽ ‪ Ｂ‬ګﻌﻨﯽ ﺍﻧﻬﻮﺃ _ ﺗﻮﺭﺍﺕ ﻣ‪ Ｓ‬ﺗﺒﺪګﻠﯽ ﻧﻪ ﮐﯽ ﺗ‪％‬ﯽ ﮐ‪，‬ﻮﻧﮑﻪ ﺁګﺖ ﺭﺟﻢ ﺍﺱ‬ ‫ﻣ‪ Ｓ‬ﺑﺪﺳﺘﻮﺭ ﻣﻮﺟﻮﺩ ﺗ‪％‬ﯽ ﺑﻘﻮﻝ ﻃﺒﺮﯼ ”ﻭﻩ ﺗﺴﻠ‪，‬ﻢ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﮐﻪ ﻭﻩ ﺣﻖ ‪“Ｂ‬ﺍﻭﺭ ﻣ‪，‬ﺮﯼ‬ ‫ﮐﺘﺎﺏ ‪ Ｂ‬ﺟﺴﺔ ﻣ‪ _ Ｓ‬ﺍﭘﻨﺔ ﺍګﮏ ﻧﺒﯽ ﭘﺮ ﺍﺗﺎﺭﺍ ﺍﻭﺭﺍﺱ ﻣ‪ Ｓ‬ﺟﻮ ‪Ｌ‬ﯽ ﺣﮑﻢ ‪ Ｂ‬ﻭﻩ ﻣ‪，‬ﺮﺍ‬ ‫ﺣﮑﻢ ‪ Ｂ‬ﻭﻩ ګﻪ ﺟﺎﻧﺘﺔ ﻫ‪ Ｓ‬ﺍﺱ ﮐﺎ ﺍﻧﮑﺎﺭ ﻧﻬ‪ Ｓ‬ﮐﺮﺗﺔ ﺍﻭﺭﻧﻪ ﺍﺳﺔ ﺭﺩّ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺍﻭ ﺭ ګﻪ‬ ‫‪Ｌ‬ﯽ ﺟﺎﻧﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ﺯﺍ ﺳﺔ ﻣﺘﻌﻠﻖ ﺍﺱ ﻣ‪ Ｓ‬ﻣ‪，‬ﺮﺍ ﺣﮑﻢ ”ﺭﺟﻢ“‪ Ｂ‬ﻣﮕﺮ ﻭﻩ ﺍﭘﻨﺔ ﺍﺱ‬ ‫ﻋﻠﻢ ﮐﺔ ﺑﺎﻭﺟﻮﺩ ﺍﻋﺮﺍﺽ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﻓﺮﻣﺎګﺎ‪”:‬ﻭﻩ ﻣ‪，‬ﺮﺓ ﺣﮑﻢ ﮐﻮ ﺟﺎﻧﻨﺔ ﮐﺔ ﺑﺎﻭﺟﻮﺩ ﺍﺱ‬ ‫ﮐﺔ ﻣﻄﺎﺑﻖ ﻓ‪，‬ﺼﻠﻪ ﻧﻬ‪ Ｓ‬ﮐﺮﺗﺔ ګﻪ ﺍﻥ ﮐﯽ ﻣﺠ‪ ＃‬ﭘﺮ ﺟﺮﺍءﺕ ﺍﻭﺭ ﻣ‪，‬ﺮﯼ ﻧﺎﻓﺮﻣﺎ ‪Ｂ‬‬ ‫“۔ﺗﻮګﻪ ﻣﻌﺎﻣﻠﻪ ﻧﺎﻓﺮﻣﺎ ﺍﻭﺭ ﺟﺮﺍءﺕ ﮐﺎ ﺗ‪％‬ﺎ ﮐ‪，‬ﻮﻧﮑﻪ ﻭﻩ ﺍﻋﺮﺍﺽ ﮐﺮﺭ‪ Ｂ‬ﺗ‪％‬ﺔ ګﻌﻨﯽ ﺍﺱ‬ ‫ﮐﺔ ﻣﻄﺎﺑﻖ ﻓ‪，‬ﺼﻠﻪ ﻧﻬ‪ Ｓ‬ﮐﺮﺭ‪ Ｂ‬ﺗ‪％‬ﺔ ﺗﻮﻋﺘ‪，‬ﺒﯽ ﮐﺎ ﺍﻣﺎﻡ ﻃﺒﺮﯼ ﮐﺔ ﺑﺮﻋﮑﺲ ﺍﺱ ﮐﻮ‬ ‫ﺑ‪＋‬ﺿﺮﻭﺭﺕ ﺍﺱ ﻣﻌﻨﯽ ﻣ‪ Ｓ‬ﻟ‪，‬ﻨﺎ ﮐﻪ ﺍﻧﻬﻮﺃ _ ﺗﺒﺪګﻠﯽ ﮐﯽ ﺩﺭﺣﻘ‪，‬ﻘﺖ ﻧﺺ ﺳﺔ ﻭﻩ ﺛﺎﺑﺖ‬ ‫ﮐﺮ_ ﮐﯽ ﮐﻮﺷﺶ ‪ Ｂ‬ﺟﻮ ﺍﺱ ﺳﺔ ﺛﺎﺑﺖ ﻧﻬ‪ Ｓ‬ﻫﻮﺗﺎ ﮐ‪，‬ﺎ ﺟﻮ ﺻﺮﻑ ﺯﺑﺎ ﺍﷲ ﮐﯽ‬ ‫ﮐﺘﺎﺏ ﻣ‪ Ｓ‬ﺗﺒﺪګﻠﯽ ﮐﺮﺓ ﺍﻭﺭ ﺍﺻﻞ ﮐﺘﺎﺏ ﻣ‪ Ｓ‬ﺗﻐ‪，‬ﺮ ﻧﻪ ﮐﺮﺓ ﺑﻠﮑﻪ ﺑﻘﻮﻝ ﻃﺒﺮﯼ ﺟﺐ‬ ‫ﻣﻌﺎﻣﻠﻪ ﮔ‪％‬ﻤﺒ‪，‬ﺮ ﻫﻮﮔ‪，‬ﺎ ﺗﻮ ﺍﺱ ﮐﺎ ﺍﻋﺘﺮﺍﻑ ﮐﺮﺓ ﺍﻭﺭ ﺍﺳﺔ ﺍﷲ ﮐﺎﺣﮑﻢ ﻗﺮﺍﺭ ﺩﺓ ګﻪ‬ ‫ﺷﺨﺺ ﺍﺱ ﺷﺨﺺ ﮐﺔ ﺑﺮﺍﺑﺮ ﻫﻮﺳﮑﺘﺎ ‪ Ｂ‬ﺟﻮ ﺍﷲ ﮐﺔ ﻗﺎﻧﻮﻥ ﮐﻮ ﻣﮑﻤﻞ ﻃﻮﺭ ﭘﺮ ﻣﺨﺎﻟﻒ‬ ‫ﻗﺎﻧﻮﻥ ﺳﺔ ﺑﺪﻝ ﺇﺍﻟﺔ ﺍﻭﺭ ﻟﻮﮔﻮﺃ ﮐﻮ ﺍﺱ ﮐﺎ ﻏ‪＋‬ﻡ ﺑﻨﺎﺩﺓ ﺍﻭﺭ ﺟﻮ ﺍﷲ ﺗﻌﺎﻟﯽٰ ﮐﺔ ﺣﮑﻢ‬ ‫ﮐﯽ ﻃﺮﻑ ﺩﻋﻮﺕ ﺩګﺄ ﺍﻧﻬ‪ Ｓ‬ﻗﺘﻞ ﮐﺮﺇﺍﻟﺔ ﺍﮔﺮﭼﻪ ﺍﺱ ﭘﺮ ﻣﻌﺎﻣﻠﻪ ‪Ｌ‬ﯽ ﮔ‪％‬ﻤﺒ‪，‬ﺮ‪Ｌ‬ﯽ ﻧﻪ‬ ‫ﻫﻮ؟ﺍﮔﺮ ﺗﻢ ﺳﭽﺔ ﻫﻮﺗﻮﺩﻟ‪，‬ﻞ ﻻٶ۔ﺍﻭﺭ ﭘﺎﻧﭽﻮګﺄ ﻣﺴﺌﻠﺔ ﮐﯽ ﭘﻬﻠﯽ ﺻﻮﺭﺕ ﻣ‪ Ｓ‬ﺍﻣﺎﻡ‬ ‫ﺑﺨﺎﺭﯼ‪ ‬ﮐﺔ ﺍﻟﻔﺎﻅ ﭘﺮ ﻋﺘ‪，‬ﺒﯽ ﮐﯽ ﺗﻌﻠ‪，‬ﻖ ﮐﻪ ‪”:‬ﻣ‪ Ｓ‬ﮐﻬﺘﺎ ﻫﻮﺃ ﮐﻪ ګﻬﻮﺩ _ ﺍﷲ ﺗﻌﺎﻟﯽٰ‬ ‫ﮐﺔ ﺣﮑﻢ ﮐﺎ ﺟﺤﺪ )ګﻌﻨﯽ ﺩﻝ ﺳﺔ ﺍﻧﮑﺎﺭ(ﮐ‪，‬ﺎ ﺍﻭﺭ ﺍﺱ ﮐﺔ ﻋ‪＋‬ﻭﻩ ﮐﺎ ﺣﮑﻢ ﻻﺋﺔ ﺍﻭﺭ ﺍﺱ‬ ‫ﮐﻮ ﺍﷲ ﮐﺎﻫﯽ ﺣﮑﻢ ﮔﻤﺎﻥ ﮐ‪，‬ﺎ “ﻋﺘ‪，‬ﺒﯽ ﮐﺎ ګﻪ ﻗﻮﻝ ﺍﻣﺎﻡ ﻃﺒﺮﯼ ﮐﺔ ﻓ‪，‬ﺼﻠﺔ ﺳﺔ ﻣ‪，‬ﻞ‬ ‫ﻧﻬ‪ Ｓ‬ﮐ‪％‬ﺎﺗﺎ ﺍﻭﺭ ﺩﻭﻧﻮﺃ ﮐﺔ ﻋﻠﻢ ﻣ‪ Ｓ‬ﺯﻣ‪，‬ﻦ ﺗﺎ ﺁﺳﻤﺎﻥ ﮐﺎ ﻓﺮﻕ ‪ Ｂ‬۔ﭼ‪＂％‬ﺎ ﻣﺴﺌﻠﻪ ﺍﺱ ﻣ‪Ｓ‬‬ ‫ﻋﺘ‪，‬ﺒﯽ ﮐﺎ ﺍﺑﻦ ﺣﺠﺮ‪ ‬ﺳﺔ ﺩﻟ‪，‬ﻞ ﻟ‪，‬ﻨﺎ ﺍﺱ ﮐﺔ ﺍﭘﻨﺔ ﺭﺩّ ﻣ‪ Ｂ Ｓ‬ﮐ‪，‬ﻮﻧﮑﻪ ﻗﺎﺿﯽ‬

‫‪129‬‬ ‫ﻋ‪，‬ﺎﺽ‪ ‬ﮐﺎ ﻗﻮﻝ ﻣﺮﺗﺪګﻦ ﮐﯽ ﺗ‪，‬ﺴﺮﯼ ﻗﺴﻢ ﺳﺔ ﻣﺘﻌﻠﻖ ‪) Ｂ‬ﺟ‪，‬ﺴﺎ ﮐﻪ ﻋﺘ‪，‬ﺒﯽ ‪Ｌ‬ﯽ‬ ‫ﺍﻧﻬ‪ Ｓ‬ﻣﺮﺗﺪ ﻫﯽ ﺍﻋﺘﺒﺎﺭ ﮐﺮﺗﺎ ‪( Ｂ‬ﺍﺱ ﻟﺌﺔ ﮐﻪ ﺍﻥ ﮐﺔ ﺍﻋﺘﻘﺎﺩ ﻣ‪ Ｓ‬ګﻪ ﺗﺒﺪګﻠﯽ ﺩګﻦ ﮐﺎ‬ ‫ﺣﺼﻪ ﺗ‪％‬ﯽ ﻓﺮﻣﺎﺗﺔ ﻫ‪”: Ｓ‬ﻟ‪，‬ﮑﻦ ﺍﻧﻬﻮﺃ _ ﺯﮐﺎۃ ﮐﺎ ﺟﺤﺪ )ﺩﻝ ﺳﺔ ﺍﻧﮑﺎﺭ(ﮐ‪，‬ﺎ )ګﻌﻨﯽ ﺯﮐﺎۃ‬ ‫ﮐﯽ ﺍﺩﺍﺋ‪，‬ﮕﯽ ﺳﺔ ﺍﻧﮑﺎﺭ ﮐ‪，‬ﺎ ﺍﻭﺭ ﺍﺩﺍﺋ‪，‬ﮕﯽ ﺳﺔ ﺭﮐﺔ ﺭ‪(Ｂ‬ﺍﻭﺭ ګﻪ ﺗﺎﻭګﻞ ﮐﯽ ﮐﻪ ﺯﮐﺎۃ ﻧﺒﯽ‬ ‫‪‬ﮐﺔ ﺯﻣﺎ_ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﺧﺎﺹ ‪“Ｂ‬ﺍﷲ ﮐﯽ ﻗﺴﻢ ﺍﮔﺮ ﺍﺱ ﮐﯽ ګﻪ ﺗﺎﻭګﻞ ﺍﻥ ﮐﺔ ﻋﻬﺪ‬ ‫ﺭﺳﺎﻟﺖ ﺳﺔ ﻗﺮﺑﺖ ﮐﯽ ﺑﻨﺎء ﭘﺮ ﺟﺎﺋﺰ ﻫﻮﺗﯽ ﺗﻮﺻﺤﺎﺑﻪ ﮐﺮﺍﻡ‪‬ﺍﻭﺭﻋﻠﻤﺎءﺍﻣﺖ ﺟ‪，‬ﺴﺔ‬ ‫ﻗﺎﺿﯽ ﻋ‪，‬ﺎﺽ ﺍﻭﺭ ﺍﺑﻦ ﺣﺠﺮ‪ ‬ﻭﻏ‪，‬ﺮﻩ ﻣﺮﺗﺪګﻦ ﮐﯽ ﺍﺱ ﺗﺎﻭګﻞ ﮐﺎ ﺍﻋﺘﺒﺎﺭ ﺿﺮﻭﺭ ﮐﺮﺗﺔ‬ ‫)ﻣﮕﺮ ﺍﻧﻬﻮﺃ _ ﺍﺱ ﺗﺎﻭګﻞ ﮐﺎ ﺍﻋﺘﺒﺎﺭﻧﻬ‪ Ｓ‬ﮐ‪，‬ﺎ ﺍﻭﺭ ﻣﺮﺗﺪ ﻗﺮﺍﺭ ﺩګﺎ (ﺗﻮ ﭘ‪％‬ﺮ ﺟﻮ‬ ‫ﺷﺮګﻌﺖ ﮐﻮ ﺗﺒﺪګﻞ )ﻋﺘ‪，‬ﺒﯽ ﺍﺳﺔ ﺗﺒﺪګﻠﯽ ﮐﻬﺔ ګﺎ ﺍﺳﺘﺒﺪﺍﻝ (ﮐﺮﺩګﺄ ﺍﻭﺭﻧﺌﯽ ﺷﺮګﻌﺖ‬ ‫)ﻗﺎﻧﻮﻥ(ﺑﻨﺎﮐﺮ ﻟﻮﮔﻮﺃ ﮐﻮ ﺍﺱ ﮐﺎ ﭘﺎﺑﻨﺪ ﮐﺮﺩګﺄ ﺍﻥ ﮐﺔ ﻣﺘﻌﻠﻖ ﻭﻩ ﮐ‪，‬ﺎ ﮐﭽ‪ ＃‬ﮐﻬﺘﺔ‬ ‫ﻫ‪Ｓ‬؟ﺍﮔﺮ ﺳﭽﺔ ﻫﻮ ﺗﻮﺩﻟ‪，‬ﻞ ﭘ‪，‬ﺶ ﮐﺮﻭ۔‬ ‫ﺳﺎﺗﻮﺍﺃ ﻣﺴﺌﻠﻪ ﺍﺳﺘﺒﺪﺍﻝ ﮐﺔ ﻣﺘﻌﻠﻖ ‪ Ｂ‬ﺟﻮ ﺑﺆﺍ ﻫﯽ ﻣﻀﺤﮑﻪ ﺧ‪，‬ﺰ ‪ Ｂ‬ﻋﺘ‪，‬ﺒﯽ _ ﺍګﮏ‬ ‫ﺍګﺴﯽ ﻧﺌﯽ ﺑﺎﺕ ﺍګﺠﺎﺩ ﮐﯽ ‪ Ｂ‬ﺟﻮ ﻋﺮ‪ Ｋ‬ﺳﺔ ﻣﻌﻤﻮﻟﯽ ﻭﺍﻗﻔ‪，‬ﺖ ﺭﮐ‪％‬ﻨﺔ ﻭﺍﻻ‪Ｌ‬ﯽ ﺗﺴﻠ‪，‬ﻢ‬ ‫ﻧﻪ ﮐﺮﺓ ﭘ‪％‬ﺮ ﺍﺱ ﭘﺮ ﺑﺲ ﻧﻬ‪ Ｓ‬ﺑﻠﮑﻪ ﺍﺱ ﭘﺮ ﺩﻟ‪，‬ﻞ ﻻﺗﺎ ‪ Ｂ‬ﺗﺎﮐﻪ ګﻪ ﻭ‪ Ａ‬ﺩﺓ ﺳﮑﺔ ﮐﻪ ګﻪ‬ ‫ﺻﻮﺭﺕ ﻣﺴﺘﻘﻞ ﻣﻮﺟﻮﺩ ‪ Ｂ‬۔ﺟﺐ ﮐﻮﻣﻦ ﺳ‪，‬ﻨﺲ)ﻣﻌﻤﻮﻟﯽ ﻋﻘﻞ( ﺭﮐ‪％‬ﻨﺔ ﻭﺍﻻ ‪Ｌ‬ﯽ ﺳﻤﺠ‪＃‬‬ ‫ﺳﮑﺘﺎ ‪ Ｂ‬ﮐﻪ ﺗﺒﺪګﻞ ﺍﻭﺭ ﺍﺳﺘﺒﺪﺍﻝ ﻣ‪ Ｓ‬ﻋﻤﻠﯽ ﮐﻮﺋﯽ ﻓﺮﻕ ﻧﻬ‪Ｂ Ｓ‬۔ﭘ‪％‬ﺮ ﺍﺱ ﮐﯽ ﺻﻮﺭﺕ‬ ‫ﺑ‪，‬ﺎﻥ‬

‫ﮐﺮﺗﺎ‬

‫‪Ｂ‬‬

‫ﮐﻪ‬

‫ﺍﷲ‬

‫_‬

‫ﺟﻮ‬

‫ﻧﺎﺯﻝ‬

‫ﮐ ‪，‬ﺎ‬

‫‪Ｂ‬‬

‫ﺍﺱ‬

‫ﮐﺎ”ﺍﺳﺘﺒﺪﺍﻝ“‪،‬ﺗﮑﺬګﺐ‪،‬ﺍﺳﺘﺤ‪＋‬ﻝ‪،‬ﺟﺤﻮﺩ‪،‬ﺗﻔﻀ‪，‬ﻞ‪،‬ﻣﺴﺎﻭﺍۃ ﮐﺔ ﺑﻐ‪，‬ﺮ ﺍﻭﺭ ﺍﺱ ﺑﺎﺕ ﮐﺎ‬ ‫ﺍﻋ‪＋‬ﻥ ﮐﺌﺔ ﺑﻐ‪，‬ﺮ ﮐﻪ ﻭﻩ ﺍﺳﺔ ﺣ‪＋‬ﻝ ﻧﻬ‪ Ｓ‬ﺳﻤﺠ‪％‬ﺘﺎ ﻧﻪ ﺑﺮﺍﺑﺮ ﻗﺮﺍﺭ ﺩګﺘﺎ ‪ Ｂ‬ﺍﻭﺭ ﻧﻪ ﺭﺍﺣﺞ‬ ‫ﺟﺎﻧﺘﺎ ‪ Ｂ‬ﺍﻭﺭ ﻧﻪ ﻫﯽ ﺍﻧﮑﺎﺭ ﮐﺮﺗﺎ ‪ Ｂ‬ﻣﻤﮑﻦ ‪ Ｂ‬ﻇﺎ‪ Ｂ Ｃ‬ﺟﻮ ﺗﺒﺪګﻠﯽ ﮐﺮﺓ )ګﺎ ﺍﺳﺘﺒﺪﺍﻝ‬ ‫ﮐﺮﺓ ﺍﮔﺮ ﻋﺘ‪，‬ﺒﯽ ﮐﻮ ﺑﺮﺍﻧﻪ ﻟﮕﺔ (ﺍﺱ ﺳﺔ ګﻪ ﻣﻄﺎﻟﺒﻪ ﻧﻬ‪ Ｓ‬ﮐ‪，‬ﺎ ﺟﺎﺋﺔ ﮔﺎ ﮐﻪ ﻭﻩ ﺍﻋ‪＋‬ﻥ‬ ‫ﮐﺮﺓ ﮐﻪ ﻭﻩ ﺷﺮګﻌﺖ ﭘﺮ ﺍﺱ ﮐﺔ ﻋ‪＋‬ﻭﻩ ﮐﻮ ﺭﺍﺣﺞ ﻗﺮﺍﺭ ﻧﻬ‪ Ｓ‬ﺩګﺘﺎ ﺍﻭﺭ ﻧﻪ ﻫﯽ ﺑﺮﺍﺑﺮ ﻗﺮﺍﺭ‬ ‫ﺩګﺘﺎ ‪ Ｂ‬۔ﭘ‪％‬ﺮ ﺍﺳﺔ ﮐﻔﺮ ﺍﺻﻐﺮ ﮐﺎ ﺣﮑﻢ ﺩګﺘﺎ ‪ Ｂ‬ﺍګﺴﯽ ﻫﯽ ﺍﭘﻨﯽ ﺩګﮕﺮ ﺧﺮﺍﻓﺎﺕ۔‪ Ａ‬ﺍﷲ‬

‫‪130‬‬ ‫ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﺑﻐ‪，‬ﺮ ﻋﺎﻡ ﺣﮑﻢ ﮐﺮ_ ﮐﻮ ﮐﻔﺮ ﺍﮐﺒﺮ ﻧﻬ‪ Ｓ‬ﺳﻤﺠ‪％‬ﺘﺔ ﺍﺱ ﻣ‪ Ｓ‬ﻫﻤﺎﺭ‬ ‫ﺍﺍﺧﺘ‪＋‬ﻑ ﻧﻬ‪ Ｓ‬ﻟ‪，‬ﮑﻦ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﺑﻐ‪，‬ﺮ ﻣﻄﻠﻖ ﺣﮑﻢ ﮐﺮﻧﺎ ګﺎ ﻣﻄﻠﻖ ﻗﺎﻧﻮﻥ‬ ‫ﺳﺎﺯﯼ ﮐﺮﻧﺎ ګﻪ ﺍﻟﮓ ﻣﺴﺌﻠﻪ ‪ Ｂ‬ﺳﻠﻔ‪，‬ﺖ ﮐﺔ ﺩﻋﻮګﺪﺍﺭﻭﺃ ﻣ‪ Ｓ‬ﺳﺔ ﮐﻮﺋﯽ ﺍګﮏ ‪Ｌ‬ﯽ ﺍﺱ‬ ‫ﺑﺎﺕ ﮐﯽ ﺩﻟ‪，‬ﻞ ﻧﻬ‪ Ｓ‬ﺩﺓ ﺳﮑﺘﺎ ﮐﻪ ګﻪ ﮔﻨﺎ ﻩ ‪ Ｂ‬ﺗﻤﺒﺎﮐﻮ ﻧﻮﺷﯽ ګﺎ ﺍﺟﻨﺒﯽ ﻋﻮﺭﺕ ﮐﻮ‬ ‫ﺩګﮑ‪％‬ﻨﺔ ﮐﺔ ﺑﺮﺍﺑﺮ‪ Ｂ‬۔‬

‫ﻋﺘ‪，‬ﺒﯽ ﮐﺔ ﺩﻻﺋﻞ‬ ‫ﭘﻬﻠﯽ ﺩﻟ‪，‬ﻞ ‪”:‬ﺟﺎﺋﺮ ګﻌﻨﯽ ﻇﺎ‪ Ｐ‬ﺣﺎﮐﻢ ﮐﯽ ﺗﮑﻔ‪，‬ﺮ ﻧﻪ ﮐﺮ_ ﭘﺮ ﺍﺟﻤﺎﻉ ‪“Ｂ‬ﺳﺒﺤﺎﻥ ﺍﷲ‬ ‫ﻣﻮﺻﻮﻑ ﻋﻠﻢ ﺟﺪﻝ ﻭﺍﺳﺘﺪﻻﻝ ﮐﯽ ﻣﺒﺎﺩګﺎﺕ ﺗﮏ ﺳﺔ ﻭﺍﻗﻒ ﻧﻬ‪ Ｓ‬ﺍﺧﺘ‪＋‬ﻑ ﻣ‪ Ｓ‬ﺩﻟ‪，‬ﻞ‬ ‫‪Ｌ‬ﯽ ﻣﺨﺘﻠﻒ ﭘ‪，‬ﺶ ﺍﻭﺭ ﺍﮔﺮ ‪ Ａ‬ګﻪ ﻣﺎﻥ ﻟ‪ Ｓ‬ﮐﻪ ﻣﺒﺪﻝ ګﻌﻨﯽ ﺷﺮګﻌﺖ ﮐﻮ ﺗﺒﺪګﻞ ﮐﺮ_‬ ‫ﻭﺍﻻ )ګﺎ ﻣﺴﺘﺒﺪﻝ (ﮔﻨﺎﻩ ﮔﺎﺭ ګﺎ ﻇﺎ‪ Ｐ‬ﻫﻮﺗﺎ ‪ Ｂ‬ﺗﻮ ‪Ｃ‬ﮔﺰ ﺍﺧﺘ‪＋‬ﻑ ﻭﺍﻗﻊ ﻫﯽ ﻧﻪ ﻫﻮﺗﺎ ‪Ａ‬‬ ‫ﺟﺎﺋﺮ ﮐﯽ ﺗﮑﻔ‪，‬ﺮ ﻧﻪ ﮐﺮ_ ﮐﺔ ﺍﺟﻤﺎﻉ ﺍﻭﺭ ﺍﺱ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﺍﺑﻦ ﻋﺒﺪﺍﻟﺒﺮ‪‬ﮐﺔ ﻗﻮﻝ ﺳﺔ‬ ‫ﺍﺧﺘ‪＋‬ﻑ ﻧﻬ‪ Ｓ‬ﮐﺮﺗﺔ ﻟ‪，‬ﮑﻦ ‪ Ａ‬ﺍﻥ ﺩﻭﻧﻮﺃ ﺻﻮﺭﺗﻮﺃ ﻣ‪ Ｓ‬ﻓﺮﻕ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺍګﮏ ﺻﻮﺭﺕ‬ ‫ﺗﻮ ګﻬﯽ ﺟﺲ ﭘﺮ ﺍﺟﻤﺎﻉ ‪ Ｂ‬ﺍﻭﺭ ﺩﻭﺳﺮﯼ ﺻﻮﺭﺕ ﻣﻄﻠﻖ ﻗﺎﻧﻮﻥ ﺳﺎﺯﯼ ﮐﯽ ﺍﻭﺭ ﺳﻤﻊ‬ ‫ﻭﺑﺼﺮ ﺍﻭﺭ ﻏﻮﺭﻭﻓﮑﺮ ﮐﯽ ﺻ‪＋‬ﺣ‪，‬ﺖ ﺭﮐ‪％‬ﻨﺔ ﻭﺍﻻ ﺩﻭﻧﻮﺃ ﮐﺔ ﻣﺎﺑ‪，‬ﻦ ﻓﺮﻕ ﮐﻮ ﺍﭼ‪％‬ﯽ ﻃﺮﺡ‬ ‫ﺟﺎﻧﺘﺎ ‪ Ｂ‬۔‬ ‫ﺩﻭﺳﺮﯼ ﺩﻟ‪，‬ﻞ‪:‬ﺍﺱ ﺻﻮﺭﺕ ګﻌﻨﯽ ﻣﻄﻠﻖ ﻗﺎﻧﻮﻥ ﺳﺎﺯﯼ ﮐﺔ ﻣﻠﺖ ﺳﺔ ﺧﺎﺭﺝ ﮐﺮﺩګﻨﺔ‬ ‫ﻭﺍﻟﺔ ﮐﻔﺮ ﺍﮐﺒﺮ ﻫﻮ_ ﭘﺮ ﻭﺍﻓﺮ ﺩﻻﺋﻞ ﮐﺎ ﻣﻮﺟﻮﺩ ﻧﻪ ﻫﻮﻧﺎ۔‪ Ａ‬ﮐﻬﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ﺳﻮﺭة ﺍﻟﻤﺎﺋﺪﻩ‬ ‫ﮐﯽ ﺁګﺖ ﺍﻭﺭ ﺍﺱ ﺟ‪，‬ﺴﯽ ﺩګﮕﺮ ﺁګﺎﺕ ﺟﻮ ﻗﺮﺁﻥ ﻣ‪ Ｓ‬ﺑﺎﺭﺑﺎﺭ ﺁﺗﯽ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺣﮑﻢ ﺍﻭﺭ‬ ‫ﻗﺎﻧﻮﻥ ﮐﻮ ﺗﻮﺣ‪，‬ﺪ ﺳﺔ ﻗﺮﺍﺭ ﺩګﺘﯽ ﻫ‪ Ｓ‬ﺟﻮ ﺷﺨﺺ ﺍﻥ ﺁګﺎﺕ ﮐﻮ ﺍﻥ ﮐﺔ ﻇﺎ‪ Ｃ‬ﺍﻭﺭ ﺍﺻﻞ‬ ‫ﻣﻮﺿﻮﻉ ﺳﺔ ﭘ‪，％‬ﺮ ﺩﺓ ﺍﻭﺭ ګﻪ ﮔﻤﺎﻥ ﮐﺮﺓ ﮐﻪ ګﻪ ﺁګﺎﺕ ﻇﺎ‪ Ｃ‬ﭘﺮ ﺍﺳﯽ ﻭﻗﺖ ﺣﻤﻞ ﮐﯽ‬ ‫ﺟﺎﺳﮑﺘﯽ ﻫ‪ Ｓ‬ﺟﺐ ﺍﺳﺘﺤ‪＋‬ﻝ ﮐﯽ ﺷﺮﻁ ﻟﮕﺎﺋﯽ ﺟﺎﺋﺔ ﺍﻭﺭ ﭘ‪％‬ﺮ ﺍﺱ ﻃﺮﺡ ﻣﻄﻠﻖ ﻗﺎﻧﻮﻥ‬ ‫ﺳﺎﺯﯼ ﺍﻭﺭ ﮔﻨﺎﻩ ﮐﻮ ﺑﺮﺍﺑﺮ ﻗﺮﺍﺭ ﺩﺓ ﺗﻮ ﺍګﺴﺔ ﺷﺨﺺ ﺍﻭﺭ ﺍﺱ ﮐﺔ ﻫﻤﻨﻮﺍٶﺃ ﮐﻮ ﺩﻟ‪，‬ﻞ‬ ‫ﮐﯽ ﺿﺮﻭﺭﺕ ﻫﯽ ﮐ‪，‬ﺎ ‪ Ｂ‬ﻭﻩ ﺗﻮ ﺍﻃﺎﻋﺖ ﮐﺔ ﻣﻌﻨﯽ ﺍﻭﺭ ﺗﻮﺣ‪，‬ﺪ ﮐﺔ ﻣﻔﻬﻮﻡ ﺍﻭﺭ ﺍﺱ ﺑﺎﺭﺓ‬

‫‪131‬‬ ‫ﻣ‪ Ｓ‬ﺍ‪ Ｈ‬ﺍﻟﺴﻨﻪ ﮐﺔ ﺍﻗﻮﺍﻝ ﺗﮏ ﺳﺔ ﺑﺔ ﺧﺒﺮ ﻫ‪ Ｓ‬ﺟ‪，‬ﺴﺎ ﮐﻪ ‪ Ａ‬ﻭﺿﺎﺣﺖ ﮐﺮګﺄ ﮔﺔ ﺍﻭﺭ‬ ‫ﺍګﺴﺔ ﻫﯽ ﺍﻧﻬ‪ Ｓ‬ﻗﻮﺍﻋﺪ ﻋﺎﻣﻪ ﺍﻭﺭ ﺗﺒﺪګﻞ ګﺎ ﺍﺳﺘﺒﺪﺍﻝ ﺳﺔ ﻣﺘﻌﻠﻖ ﺍﭘﻨﺔ ﻣﻮﻗﻒ ﮐﺔ‬ ‫ﻣﺘﻌﻠﻖ ﺷﺎﺭﻉ ﮐﺎ ﻣﻘﺼﻮﺩ ﻣﻌﻠﻮﻡ ﮐﺮ_ ﮐﺔ ﻟﺌﺔ ﻣﺨﺘﻠﻒ ﺍﺩﻟﻪ ﮐﺔ ﺍﻃﺮﺍﻑ ﮐﻮ ﺟﻤﻊ ﮐﺮ_‬ ‫ﮐﯽ ﻫﯽ ﺧﺒﺮ ﻧﻬ‪ Ｓ‬۔ﺍﷲ ﺍﺱ ﮐﯽ ﺍﻭﺭ ﺍﺱ ﮐﺔ ﻣﻘﻠﺪګﻦ ﮐﯽ ﺑﺨﺸﺶ ﻓﺮﻣﺎﺋﺔ۔‬ ‫ﺍﺱ ﺻﻮﺭﺕ ﮐﺔ ﻣﺴﺎﺋﻞ ﻣ‪ Ｓ‬ﺳﺔ ﺩﻭﺳﺮﺍ ﻣﺴﺌﻠﻪ ‪:‬ﮐﻪ ﺟﻮ ﻣﺴﺘﺒﺪﻝ ﮐﯽ ﺗﮑﻔ‪，‬ﺮ ﮐﺮﺓ‬ ‫ﮔﻮګﺎ ﺍﺱ _ ﻣﺠﺮﺩ ﺗﺎﺭﮎ )ګﻌﻨﯽ ﺟﻮ ﺍﷲ ﮐﺔ ﺣﮑﻢ ﮐﻮ ﺧﻮﺍﻫﺶ ﻭﻏ‪，‬ﺮﻩ ﮐﯽ ﺑﻨﺎءﭘﺮ‬ ‫ﺗﺮﮎ ﮐﺮﺩﺓ(ﮐﯽ ﺗﮑﻔ‪，‬ﺮ ﮐﯽ ۔‪ Ａ‬ﮐﻬﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ﻋﺘ‪，‬ﺒﯽ ﮐﻮ ګﻪ ﺻﻮﺭﺕ ﻫﯽ ﮐﻬﺎﺃ ﺳﺔ‬ ‫ﻣﻞ ﮔﺌﯽ ﭼﻪ ﺟﺎﺋ‪，‬ﮑﻪ ﻭﻩ ﺍﺱ ﭘﺮ ﺩﻻﺋﻞ ﭘ‪，‬ﺶ ﮐﺮﺓ ﮐ‪，‬ﻮﻧﮑﻪ ﻣﺒﺪّﻝ ﻫﻮ ګﺎ ﻣﺴﺘﺒﺪﻝ ﺩﻭﻧﻮﺃ‬ ‫ﻫﯽ ﺑﻬﺮﺣﺎﻝ ﺍګﮏ ﻧﺌﯽ ﺷﺮګﻌﺖ ﻗﺎﻧﻮﻥ ﺑﻨﺎﺗﺔ ﻫ‪ Ｓ‬ﺍﻥ ﺩﻭﻧﻮﺃ ﻣ‪ Ｓ‬ﺳﺔ ﮐﻮﺋﯽ ﺍګﺴﺎﻧﻬ‪Ｓ‬‬ ‫ﮐﻪ ﺣﮑﻢ ﮐﻮ ﭼ‪％‬ﻮﺅ ﭼ‪％‬ﺎﺅ ﮐﺮ ﺍﭘﻨﺔ ﮔ‪％‬ﺮ ﻣ‪ Ｓ‬ﺑﺔ ﮐﺎﺭ ﺑ‪％＂，‬ﺎ ﺭ‪ Ｂ‬ﺗﻮﻋﺘ‪，‬ﺒﯽ _ ﺗﺮﮎ ﮐﯽ‬ ‫ﺟﻮ ﺻﻮﺭﺕ ﺫﮐﺮ ﮐﯽ ‪ Ｂ‬ﺍﺱ ﮐﺎﮐﻮﺋﯽ ﻭﺟﻮﺩ ﻧﻬ‪ Ｓ‬ګﻬﯽ ﻭﺟﻪ ‪ Ｂ‬ﮐﻪ ﺍﺱ ﺻﻮﺭﺕ ﮐﺔ‬ ‫ﻟﻮﺍﺯﻡ ‪Ｌ‬ﯽ ﻧﻬ‪ Ｓ‬۔ﻋﺘ‪，‬ﺒﯽ ﺑﺎﺭ ﺑﺎﺭ ﻣﺮﻭﺯﯼ ﮐﺔ ﺍﻗﻮﺍﻝ ﭘ‪，‬ﺶ ﮐﺮﺗﺎ ‪ Ｂ‬ﺟﻮ ﻫﻤﺎﺭﺓ ﻣﻮﻗﻒ‬ ‫ﮐﯽ ﻫﯽ ﺗﺎﺋ‪，‬ﺪ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﻭﻩ ﺍګﮏ ﺍګﺴﯽ ﺑﺎﺕ ﮐﺔ ﺛﺎﺑﺖ ﮐﺮ_ ﻣ‪ Ｓ‬ﺧﻮﺩ ﮐﻮ ﺗ‪％‬ﮑﺎ ﺋﺔ‬ ‫ﺟﺎﺭ＠ ‪ Ｂ‬ﺟﺲ ﮐﺎ ﺍﻧﮑﺎﺭ ﺍﺱ ﮐﺎ ﻣﺨﺎﻟﻒ ‪Ｌ‬ﯽ ﻧﻬ‪ Ｓ‬ﮐﺮﺗﺎ ﮐﻪ ﺍﻋﻤﺎﻝ ﻣ‪ Ｓ‬ﺻﺮﻑ ﻧﻤﺎﺯ ﻫﯽ‬ ‫ﺍګﺴﺎ ﻋﻤﻞ ‪ Ｂ‬ﺟﺲ ﮐﺎ ﺗﺎﺭﮎ ﮐﺎﻓﺮ ‪) Ｂ‬ﺍﺱ ﭘﺮ ‪Ｌ‬ﯽ ﻓﻘﻪ ﻣ‪ Ｓ‬ﺍﺧﺘ‪＋‬ﻑ ‪(Ｂ‬ﺟﺒﮑﻪ ﺍﺱ‬ ‫ﻣﻮﺿﻮﻉ ﮐﺎ ﻫﻤﺎﺭﺓ ﻣﺎﺑ‪，‬ﻦ ﺍﺧﺘ‪＋‬ﻑ ﺳﺔ ﮐﻮﺋﯽ ﺗﻌﻠﻖ ﻧﻬ‪ Ｂ Ｓ‬ﮐ‪，‬ﻮﻧﮑﻪ ﻣﻌﺎﻣﻠﻪ ﺍﷲ ﮐﺔ‬ ‫ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﺑﻐ‪，‬ﺮ ﺣﮑﻢ ﺟﻮ ﺗﺮﮎ ﮐﺎ ﻧﻬ‪ Ｓ‬ﺑﻠﮑﻪ ﻣﺨﺎﻟﻒ ﻗﺎﻧﻮﻥ ﮐﻮ ﺣﺎﮐﻢ ﺑﻨﺎ_ ﺍﻭﺭ‬ ‫ﺍﺳﺔ ﻟﻮﮔﻮﺃ ﮐﺔ ﻟﺌﺔ ﺩګﻦ ﺿﺎﺑﻄﻪ ﺑﻨﺎ_ ﮐﺎ ‪) Ｂ‬ﺩګﻦ ﻭﻩ ﻫﻮﺗﺎ ‪ Ｂ‬ﺟﺴﺔ ﻟﻮﮒ ﺑﻄﻮﺭ‬ ‫ﺿﺎﺑﻄﻪ ﻣﺎﻧ‪ Ｓ‬ګﻌﻨﯽ ﺩﻝ ﺳﺔ ﺍﺳﺔ ﺗﺴﻠ‪，‬ﻢ ﮐﺮګﺄ ﺍﮔﺮ ﻋﺘ‪，‬ﺒﯽ ﺍﺱ ﺑﺎﺕ ﮐﻮ ﺳﻤﺠ‪％‬ﻨﺔ ﮐﯽ‬ ‫ﮐﻮﺷﺶ ﮐﺮﺓ (ﭘ‪％‬ﺮ ﻋﺘ‪，‬ﺒﯽ _ ﺣﺮﻭﺭﯼ ﺧﻮﺍﺭﺝ ﮐﺔ ﻣﺘﻌﻠﻖ ﺍﺋﻤﻪ ﺍ‪ Ｈ‬ﺍﻟﺴﻨﻪ ﮐﺔ ﺟﻮ‬ ‫ﺍﻗﻮﺍﻝ ﻧﻘﻞ ﮐﺌﺔ ﻫ‪ Ｓ‬ﮐﻪ ﻭﻩ ﺁګﺖ ﮐﺔ ﻇﺎ‪ Ｃ‬ﮐﯽ ﺭﻭ ﺳﺔ ﺗﮑﻔ‪，‬ﺮ ﮐﺮ_ ﮐﺔ ﻗﺎﺋﻞ ﺗ‪％‬ﺔ ﺍﺱ‬ ‫ﮐﺎ ﺩﻟ‪，‬ﻞ ﮐﺔ ﺍﻋﺘﺒﺎﺭ ﺳﺔ ﺍﺱ ﻣﻮﺿﻮﻉ ﺳﺔ ﮐﻮﺋﯽ ﺗﻌﻠﻖ ﻧﻬ‪ Ｂ Ｓ‬ﺑﻠﮑﻪ ګﻪ ﮐ‪＋‬ﻡ ﮐﻮ ﺍﺱ‬ ‫ﮐﺔ ﺍﺻﻞ ﻣﻌﻨﯽ ﺳﺔ ﺑﻄﻮﺭ ﺗﺤﺮګﻒ ﭘ‪，％‬ﺮ ﺩګﻨﺎ ‪ Ｂ‬ﻟﻬٰﺬﺍ ﺁﺟﺮﯼ ﮐﺎ ﺧﻮﺍﺭﺝ ﮐﺔ ﻣﺘﻌﻠﻖ ګﻪ‬

‫‪132‬‬ ‫ﻗﻮﻝ ﮐﻪ ‪”:‬ﺟﺐ ﻭﻩ )ﺧﻮﺍﺭﺝ (ګﻪ ﺩګﮑ‪％‬ﺘﺔ ﮐﻪ ﺍﻣﺎﻡ ﺣﻖ ﮐﺔ ﺑﻐ‪，‬ﺮ ﺣﮑﻢ ﮐﺮﺗﺎ ‪ Ｂ‬ﺗﻮ ﻭﻩ‬ ‫ﮐﺎﻓﺮ ﻫﻮﮔ‪，‬ﺎ ﺍﻭﺭ ﺟﺲ _ ﮐﻔﺮﮐ‪，‬ﺎ ﺍﺱ _ ﺍﭘﻨﺔ ﺭﺏ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﺷﺮﮎ ﮐ‪，‬ﺎ ﭼﻨﺎﻧﭽﻪ ګﻪ‬ ‫ﺍﻣﺮﺍءﻣﺸﺮﮎ ﻫﻮﺋﺔ “ﺍﺱ ﻗﻮﻝ ﺳﺔ ﺩﻟ‪，‬ﻞ ﻟ‪，‬ﻨﺎ ﺩﺭﺳﺖ ﻧﻬ‪ Ｓ‬ﮐ‪，‬ﻮﻧﮑﻪ ﻭﻩ ﺍﻣﺎﻡ ﺍﻭﺭ ﺣﻖ‬ ‫ﮐﺔ ﺑﻐ‪，‬ﺮ ﺣﮑﻢ ﮐﺮ_ ﮐﺔ ﻣﺘﻌﻠﻖ ﺑﺤﺚ ﮐﺮﺭ‪ Ｂ‬ﻫ‪ Ｓ‬ﺍﻭﺭ ګﻪ ﺩﻭﻧﻮﺃ ﺻﻮﺭﺗ‪ Ｓ‬ﻫﻤﺎﺭﺓ‬ ‫ﻣﺎﺑ‪，‬ﻦ ﺍﺧﺘ‪＋‬ﻑ ﺳﺔ ﺍﻟﮓ ﻫ‪ Ｓ‬ﮐ‪，‬ﻮﻧﮑﻪ ﻫﻤﺎﺭﺓ ﻣﺎﺑ‪，‬ﻦ ﺍﺧﺘ‪＋‬ﻑ ﺍﺱ ﺍﻣﺎﻡ ﮐﺔ ﻣﺘﻌﻠﻖ‬ ‫ﻧﻬ‪ Ｂ Ｓ‬ﺟﻮ ﺣﻖ ﮐﺔ ﺑﻐ‪，‬ﺮ ﻓ‪，‬ﺼﻠﻪ ﺩﺓ ﺟ‪，‬ﺴﺔ ﺑﻨﯽ ﺍﻣ‪，‬ﻪ ﺍﻭﺭ ﺑﻨﯽ ﻋﺒﺎﺱ ﮐﺔ ﺍﻣﺮﺍءﮐﺮﺗﺔ‬ ‫ﺭ‪ Ｂ‬ﺍﻥ ﮐﺔ ﺍﺩﻭﺍﺭ ﻣ‪ Ｓ‬ﺍﺋﻤﻪ ﺍﺳ‪＋‬ﻡ ﮐﺔ ﺍﻗﻮﺍﻝ ﻣﺸﻬﻮﺭ ﻭﻣﻌﺮﻭﻑ ﻫ‪ Ｓ‬ﺍﻭ ﺭﺍﺑﻦ ﻋﺒﺪﺍﻟﺒﺮ‬ ‫‪،‬ﻗﺮﻃﺒﯽ‪،‬ﺍﺑﻮﺣ‪，‬ﺎﻥ‪ ‬ﻭﻏ‪，‬ﺮﻩ ﮐﺔ ﺍﻗﻮﺍﻝ ‪Ｌ‬ﯽ ﺍﺳﯽ ﮐﺔ ﻣﺘﻌﻠﻖ ﻫ‪ Ｓ‬۔ﺗ‪，‬ﺴﺮﺓ ﺍﻭﺭ ﭼﻮﺗ‪％‬ﺔ‬ ‫ﻣﺴﺌﻠﺔ ﮐﯽ ﺑﻨ‪，‬ﺎﺩ ﮐﺲ ﺩﻟ‪，‬ﻞ ﭘﺮ ‪ Ｂ‬ﻫﻤ‪ Ｓ‬ﻧﻬ‪ Ｓ‬ﻣﻌﻠﻮﻡ ﺗ‪，‬ﺴﺮﺓ ﻣﺴﺌﻠﺔ ﻣ‪ Ｓ‬ﻋﺘ‪，‬ﺒﯽ ﺑ‪，‬ﺎﻥ‬ ‫ﮐﺮﺗﺎ ‪ Ｂ‬ﮐﻪ ﺟﻮﺍﺳﺘﺒﺪﺍﻝ ﮐﯽ ﺑﻨ‪，‬ﺎﺩ ﭘﺮ ﺗﮑﻔ‪，‬ﺮ ﮐﺮﺗﺎ ﻫﻮ ﺗﻮ ﺍﺱ ﺳﺔ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ‬ ‫ﺑﻐ‪，‬ﺮ ﺣﮑﻢ ﮐﺮ_ ﮐﯽ ﺗﻤﺎﻡ ﺻﻮﺭﺗﻮﺃ ﮐﯽ ﺗﮑﻔ‪，‬ﺮ ﻻﺯﻡ ﺁﺗﯽ ‪ Ｂ‬ګﻪ ﺍګﺴﯽ ﺑﺎﺕ ﮐﻮ ﻻﺯﻡ‬ ‫ﻗﺮﺍﺭ ﺩګﻨﺎ ‪ Ｂ‬ﺟﻮ ﻻﺯﻡ ﻧﻬ‪ Ｓ‬ﺁﺗﯽ ﺍﻭﺭ ‪ Ａ‬ﺍګﺴﯽ ﺑﺎﺕ ﮐﻬﺘﺔ ﻫﯽ ﻧﻬ‪ Ｓ‬ﺟ‪，‬ﺴﺎ ﮐﻪ ﮔﺰﺭﭼﮑﺎ‬ ‫‪Ｂ‬۔‬ ‫ﭼﻮﺗ‪％‬ﺎ ﻣﺴﺌﻠﻪ ﮐﻪ‪:‬ﺟﻮﺍﺳﺘﺪﻻﻝ ﮐﯽ ﺑﻨ‪，‬ﺎﺩ ﭘﺮﺗﮑﻔ‪，‬ﺮ ﮐﺮﺓ ﺍﺱ ﮐﺔ ﻟﺌﺔ ﻻﺯﻡ ‪ Ｂ‬ﮐﻪ ﮔﻨﺎﻫﻮﺃ‬ ‫ﮐﯽ ﺑﻨ‪，‬ﺎﺩ ﭘﺮ ‪Ｌ‬ﯽ ﺗﮑﻔ‪，‬ﺮ ﮐﺮﺓ ۔ﺳﺒﺤﺎﻥ ﺍﷲ ﺍﻟﻌﻈ‪，‬ﻢ ۔ﻋﺘ‪，‬ﺒﯽ ﭘﻬﻠﺔ ‪Ｌ‬ﯽ ګﻪ ﺑﺎﺕ ﺑ‪，‬ﺎﻥ‬ ‫ﮐﺮﭼﮑﺎ ‪ Ｂ‬ﻫﻤﺎﺭﺓ ﻗﻮﻝ ﺳﺔ ګﻪ ﻻﺯﻡ ﻧﻬ‪ Ｓ‬ﺁﺗﺎ ﮐ‪，‬ﻮﻧﮑﻪ ﺟﺲ ﺻﻮﺭﺕ ﮐﺔ ﻣﺮﺗﮑﺐ ﮐﯽ‬ ‫ﺍ‪ Ｈ‬ﺍﻟﺴﻨﻪ ﺗﮑﻔ‪，‬ﺮ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﻭﻩ ﻣﻌﺎﺻﯽ ﺍﻭﺭ ﮔﻨﺎﻫﻮﺃ ﮐﯽ ﺻﻮﺭﺕ ﺳﺔ ﻣﺨﺘﻠﻒ ‪ Ｂ‬ﻟﻬٰﺬﺍ‬ ‫ګﻪ ﺩﻟ‪，‬ﻞ ‪Ｌ‬ﯽ ﺩﺭﺳﺖ ﻧﻪ ﻫﻮﺋﯽ ۔‬ ‫ﭘﺎﻧﭽﻮﺍﺃ ﻣﺴﺌﻠﻪ )ﺻﻔﺤﻪ‪:(39:‬ﻣﻌﻠﻮﻡ ﻧﻬ‪ Ｓ‬ﻋﺘ‪，‬ﺒﯽ ﮐﯽ ﻋﻘﻞ _ ﺍﺳﺔ ﻟﮑ‪％‬ﻨﺎ ﮐ‪，‬ﺴﺔ ﮔﻮﺍﺭﺍ‬ ‫ﮐﺮﻟ‪，‬ﺎ ﮐﻪ ﺗﺒﺪګﻠﯽ ﺷﺮﻉ ﮐﯽ ﮐﻮﺋﯽ ﺣﺪ ﻣﻘﺮﺭ ﻧﻬ‪ Ｂ Ｓ‬ﻣﮑﻤﻞ ﺷﺮﻉ ګﺎ ﺗﻬﺎﺋﯽ ګﺎ‬ ‫ﭼﻮﺗ‪％‬ﺎﺋﯽ )ﮐﻪ ﺍﺱ ﭘﺮ ﺣﮑﻢ ﻟﮕﺎګﺎ ﺟﺎﺋﺔ (ﺳﺒﺤﺎﻥ ﺍﷲ ﺍﻟﻌﻈ‪，‬ﻢ ﺑﻠﮑﻪ ﻣﻌﺎﻣﻠﻪ ﺍﺱ ﺳﺔ ﺯګﺎﺩﻩ‬ ‫ﮔ‪％‬ﻤﺒ‪，‬ﺮ ‪ Ｂ‬ﺍﺱ ﺩﺳﺘﻮﺭ ﺍﻋﻠﯽٰ ﮐﺎ ﻣﻌﺎﻣﻠﻪ ‪ Ｂ‬ﺟﺴﺔ ﺣﺎﮐﻢ ﺍﭘﻨﺔ ﺷﻬﺮﻭﺃ ﻣ‪ Ｓ‬ﭘﺎﺭﻟ‪，‬ﻤﻨ¦‬ ‫ﮐﯽ ﻣﻮﺍﻓﻘﺖ ﻭﺍﺟﺎﺯﺕ ﮐﺔ ﺑﻌﺪ ﻧﺎﻓﺬ ﮐﺮﺗﺎ‪ Ｂ‬ﺟﺲ ﺩﺳﺘﻮﺭ ﻣ‪ Ｓ‬ﺻﺮﺍﺣﺘﺎً ﻟﮑ‪％‬ﺎ ‪ Ｂ‬ﮐﻪ ﺍﷲ‬

‫‪133‬‬ ‫ﮐﺎ ﻗﺎﻧﻮﻥ ”ﻗﺎﻧﻮﻥ ﺳﺎﺯﯼ ﮐﺔ ﺩګﮕﺮ ﻣﺼﺎﺩﺭ ﮐﯽ ﻃﺮﺡ ﺍګﮏ ﻣﺼﺪﺭ ‪“ Ｂ‬ګﺎ ﺍﮔﺮ ﺯګﺎﺩﻩ ﻫﯽ‬ ‫ﺍﻫﻤ‪，‬ﺖ ﺩﺓ ﺩﯼ ﺗﻮ ”ﻗﺎﻧﻮﻥ ﺳﺎﺯﯼ ﮐﺎ ﺑﻨ‪，‬ﺎﺩﯼ ﻣﺼﺪﺭ‪)“ Ｂ‬ګﻌﻨﯽ ﻣﻄﻠﻘﺎً ﭘ‪％‬ﺮ ‪Ｌ‬ﯽ ﻧﻬ‪Ｓ‬‬ ‫(ﺍﻭﺭ ﭘ‪％‬ﺮ ﻭﻩ ﺣﺎﮐﻢ ﻟﻮﮔﻮﺃ ﮐﻮ ﺍﺳﯽ ﮐﺎ ﭘﺎﺑﻨﺪ ﮐﺮﺗﺎ ‪ Ｂ‬ﺍﮔﺮﭼﻪ ﺑﻌﺾ ﻗﻮﺍﻧ‪，‬ﻦ ﻣ‪Ｓ‬‬ ‫ﺷﺮګﻌﺖ ﮐﺔ ﮐﭽ‪ ＃‬ﭘﻬﻠﻮٶﺃ ﮐﺎ‪Ｌ‬ﯽ ﺧ‪，‬ﺎﻝ ﺭﮐ‪％‬ﺎ ﺟﺎﺗﺎ ‪ Ｂ‬ﭘﺮ ﺍﺱ ﺳﺔ ﺷﺮګﻌﺖ ﮐﺔ ﮐﻠﯽ‬ ‫ﻃﻮﺭ ﭘﺮ ﺗﺒﺪګﻞ ګﺎ ﺍﺳﺘﺒﺪﺍﻝ ﮐﺮﺩګﺌﺔ ﺟﺎ_ ﭘﺮ ﮐﻮﺋﯽ ﻓﺮﻕ ﻧﻬ‪ Ｓ‬ﭘﺆﺗﺎ ۔‬ ‫ﭼ‪＂％‬ﺎ ﻣﺴﺌﻠﻪ)ﺹ‪ :(40:‬ﻋﺘ‪，‬ﺒﯽ ﻇﺎ‪ Ｃ‬ﺍﻭﺭ ﺑﺎﻃﻦ ﮐﺔ ﺍګﮏ ﺩﻭﺳﺮﺓ ﺳﺔ ﻻﺯﻡ ﻫﻮ_ ﮐﺔ‬ ‫ﻣﺘﻌﻠﻖ ﺍګﮏ ﻗﺎﻋﺪﺓ ﺳﺔ ﺑﺤﺚ ﮐﺮﺗﺔ ﻫﻮﺋﺔ ګﻪ ﮐﻬﺘﺎ ‪ Ｂ‬ﮐﻪ ﺍﺱ ﮐﺎ ﺍﺱ ﻣﻮﺿﻮﻉ ﺳﺔ‬ ‫ﮐﻮﺋﯽ ﺗﻌﻠﻖ ﻧﻬ‪ Ｓ‬ﺍﻭﺭ ﭘ‪％‬ﺮ ﭼﻮﺭ ﺍﻭﺭ ﺯﺍ ﮐﯽ ﺍګﮏ ﻣﺜﺎﻝ ﺑﻠﮑﻪ ﺩﻟ‪，‬ﻞ ﭘ‪，‬ﺶ ﮐﺮﺗﺎ ‪Ｂ‬‬ ‫ﺟﺒﮑﻪ ﺍﻥ ﮐﺔ ﻇﺎ‪Ｃ‬ﯼ ﻋﻤﻞ ﮐﯽ ﺑﻨﺎءﭘﺮ ﺍﻥ ﮐﺔ ﺍګﻤﺎﻥ ﮐﻮ ﺑﺎﻟﮑﻞ ﻫﯽ ﺧﺘﻢ ﮐﺮﺩګﻨﺎ ﺩﺭﺳﺖ‬ ‫ﻧﻬ‪) Ｂ Ｓ‬ﻋﻤﻞ ﻇﺎ‪ Ｃ‬ﺍﻭﺭ ﺍګﻤﺎﻥ ﺑﺎﻃﻦ ‪(Ｂ‬ګﻪ ﺑﺎﺕ ‪ Ａ‬ﭘﻬﻠﺔ ‪Ｌ‬ﯽ ﺑﺎﺭ＠ ﺫﮐﺮ ﮐﺮﭼﮑﺔ ﻫ‪Ｓ‬‬ ‫ﮐﻪ ﻫﻤﺎﺭﺍ ﺍﺱ ﻣﺴﺌﻠﺔ ﻣ‪ Ｓ‬ﺍﺧﺘ‪＋‬ﻑ ﻧﻬ‪ Ｂ Ｓ‬ﻟﻬٰﺬﺍ ﺍﺱ ﻣ‪ Ｓ‬ﺍﻟﺠ‪％‬ﻨﺔ ﮐﯽ ﺿﺮﻭﺭﺕ ﻫﯽ‬ ‫ﻧﻬ‪ Ｓ‬ﺑﻠﮑﻪ ﺍﺱ ﻃﺮﺡ ﮐﺎ ﺍﻧﺪﺍﺯ ﻫﻤﺎﺭﺓ ﺍﺱ ﺧ‪，‬ﺎﻝ ﮐﻮ ﻣﺰګﺪ ﺗﻘﻮګﺖ ﭘﻬﻨﭽﺎﺗﺎ ‪ Ｂ‬ﮐﻪ‬ ‫ﻋﺘ‪，‬ﺒﯽ ﮔﻨﺎﻩ ﺍﻭﺭ ﮐﻔﺮ ﮐﯽ ﺻﻮﺭﺗﻮﺃ ﻣ‪ Ｓ‬ﻓﺮﻕ ﮐﺮ_ ﮐﯽ ﺻ‪＋‬ﺣ‪，‬ﺖ ﻧﻬ‪ Ｓ‬ﺭﮐ‪％‬ﺘﺎ ۔‬ ‫ﺁ！‪％‬ﻮګﺄ ﺣﺎﻟﺖ ‪ :‬ﻗﺎﻧﻮﻥ ﺑﻨﺎﻧﺎ‪:‬ﺍﺱ ﻣ‪ Ｓ‬ﻋﺘ‪，‬ﺒﯽ ﺍﺿﻄﺮﺍﺏ ﮐﺎ ﺷﮑﺎﺭ ‪ Ｂ‬ﺍﻭﺭ ﻫﻤﺎﺭﺓ ﻧﻈﺮګﺔ‬ ‫ﮐﻮ ﻫﯽ ﺛﺎﺑﺖ ﮐﺮﺭ＠ ‪ Ｂ‬ﭘﻬﻠﯽ ﺣﺎﻟﺖ ﮐﺔ ﺩﻭﺳﺮﺓ ﻣﺴﺌﻠﺔ ﻣ‪ Ｓ‬ﺻﻔﺤﻪ ‪ 43‬ﭘﺮ ﻟﮑ‪％‬ﺘﺎ‬ ‫‪”:Ｂ‬ﻋﻤﻞ ﮐﺮﮐﺔ ﺩﮐ‪％‬ﺎﺋﺔ ﺍﻭﺭ ﺻﺮﺍﺣﺖ ﮐﺮﺓ ﮐﻪ ﺍﺳﺔ ﻗﺎﻧﻮﻥ ﺳﺎﺯﯼ ﮐﺎ ﺣﻖ ‪ Ｂ‬ﺻﺮﻑ‬ ‫ﺍﭘﻨﺔ ﻋﻤﻞ ﺳﺔ ﺍګﺴﺎ ﻇﺎ‪ Ｃ‬ﻧﻪ ﮐﺮﺓ ﺗﻮﺑ‪＋‬ﺷﺒﻪ ګﻪ ﮐﻔﺮ ﺍﮐﺒﺮ ﮐﺎ ﻣﺮﺗﮑﺐ ‪“ Ｂ‬ﺳﺒﺤﺎﻥ ﺍﷲ‬ ‫ﮐﻪ ﺟﺲ _ ﺍﺱ ﮐﯽ ﺯﺑﺎﻥ ﭘﺮ ﺣﻖ ﮐﻮ ﺟﺎﺭﯼ ﮐﺮﺩګﺎ ﭘﺮ ﺍﺱ ﮐﯽ ﻋﻘﻞ ﺍﺱ ﮐﻮ ﺳﻤﺠ‪ ＃‬ﻧﻪ‬ ‫ﺳﮑﯽ ﺍﻭﺭ ﺍﺳﺔ ﻫﻤﺎﺭﺓ ﺧ‪＋‬ﻑ ﺳﻤﺠ‪ ＃‬ﺑ‪％＂，‬ﺎ ﺣﺎﻻﻧﮑﻪ ﺩﻭﺳﺮﯼ ﺣﺎﻟﺖ ﻣ‪ Ｓ‬ﺍﺳﯽ ﮐﺎ‬ ‫ﺩﻋﻮګﺪﺍﺭ ‪ Ａ Ｂ‬ﻋﺘ‪，‬ﺒﯽ ﺳﺔ ﭘﻮﭼ‪％‬ﺘﺔ ﻫ‪ Ｓ‬ﮐ‪，‬ﺎ ﻣﺴﻠﻤﺎﻥ ﮐﻮ ﺍﺗﻨﯽ ﻋﻘﻞ ﻧﻬ‪ Ｂ Ｓ‬ﮐﻪ ﺍﭘﻨﺔ‬ ‫ﻣﺎﺣﻮﻝ ﺍﻭﺭﻟﻮﮔﻮﺃ ﮐﯽ ﺍﻏﺮﺍﺽ ﻭﻣﻘﺎﺻﺪ ﮐﻮ ﺟﺎﻥ ﺍﻭﺭ ﺳﻤﺠ‪ ＃‬ﺳﮑﺔ ؟ﻋﺘ‪，‬ﺒﯽ ﮐﺎ ﺻﺮﺍﺣﺖ‬ ‫ﺳﺔ ﮐ‪，‬ﺎ ﻣﻄﻠﺐ ‪ Ｂ‬ﮐ‪，‬ﺎ ﺣﺎﮐﻢ ﺑﺎﻟﺘﮑﺮﺍﺭ ﺻﺮﺍﺣﺖ ﮐﺮﺓ ﮐﻪ ﻭﻩ ﺩﺳﺘﻮﺭ ﺟﻮ ﺑ‪＋‬ﺷﺒﻪ‬ ‫ﺷﺮګﻌﺖ ﺍﺳ‪＋‬ﻣ‪，‬ﻪ ﮐﻮ ﺩګﮕﺮ ﻣﻐﺮﺏ ﺍﻭﺭ ﻗﺎﻧﻮﻥ ﺳﺎﺯ ﺍﺳﻤﺒﻠﯽ ﺳﺔ ﻭﺍﺭﺩ ﺷﺪﻩ ﻭﺿﻌﯽ‬

‫‪134‬‬ ‫ﺷﺮګﻌﺘﻮﺃ ﻗﻮﺍﻧ‪，‬ﻦ ﮐﻮ ﺑﺎﻟﮑﻞ ﺑﺮﺍﺑﺮ ﺍګﮏ ﺟ‪，‬ﺴﺎ ﻗﺮﺍﺭ ﺩګﺘﺎ ګﻬﯽ ﻭﻩ ﻗﺎﻧﻮﻥ ‪ Ｂ‬ﺟﺲ ﮐﺎ ﻭﻩ‬ ‫ﻟﻮﮔﻮﺃ ﮐﻮ ﭘﺎﺑﻨﺪﮐﺮﺗﺎ ‪ Ｂ‬ﺍﻭﺭ ﺍﺱ ﭘﺮ ﻋﻤﻞ ﺩﺭﺁﻣﺪ ﮐﺮ_ ﻭﺍﻟﻮﺃ ﮐﻮ ﺍﻧﻌﺎﻡ ﺍﻭﺭ ﺧ‪＋‬ﻑ‬ ‫ﻭﺭﺯﯼ ﮐﺮ_ ﻭﺍﻟﻮﺃ ﮐﻮ ﺳﺰﺍ ﺩګﺘﺎ ‪ Ｂ‬ﮐ‪，‬ﻮﻧﮑﻪ ﺍﺳ‪＋‬ﻣﯽ ﻗﺎﻧﻮﻥ ‪Ｌ‬ﯽ ﺩګﮕﺮ ﻣﺼﺎﺩﺭ ﮐﯽ ﻃﺮﺡ‬ ‫ﺍګﮏ ﻣﺼﺪﺭ ﻫﯽ ‪ Ｂ‬؟ﮐ‪，‬ﺎ ﺍﺱ ﮐﺎ ګﻪ ﻣﻄﻠﺐ ﻧﻬ‪ Ｓ‬ﮐﻪ ﻭﻩ ﺍﺳ‪＋‬ﻣﯽ ﻗﺎﻧﻮﻥ ﮐﻮ ﺩګﮕﺮ‬ ‫ﻗﻮﺍﻧ‪，‬ﻦ ﮐﺔ ﺑﺮﺍﺑﺮ ﻗﺮﺍﺭ ﺩګﺘﺎ ‪ Ｂ‬ﺍﻭﺭﮐﻮﻥ ﺳﺔ ﺍﻟﻔﺎﻅ ﻫﻮﺃ ﮔﺔ ﮐﻪ ﻋﺘ‪，‬ﺒﯽ ﮐﺔ ﻧﺰﺩګﮏ‬ ‫ﺣﺎﮐﻢ ﺍﻥ ﺳﺔ ﺻﺮﺍﺣﺖ ﮐﺮﺓ ﮐﻪ ﺍﺳ‪＋‬ﻣﯽ ﻗﺎﻧﻮﻥ ﻭﺿﻌﯽ ﻗﺎﻧﻮﻥ ﮐﺔ ﺑﺮﺍﺑﺮ ‪ Ｂ‬ﺍﻭﺭ ﻭﻩ‬ ‫ﺍﻟﻔﺎﻅ ﮐﻬﺎﺃ ﺳﺔ ﺁﺋ‪ Ｓ‬ﮔﺔ؟ګﻪ ﮐﻬﺎﺃ ﮐﺎ ﻓ‪，‬ﺼﻠﻪ ‪ Ｂ‬ﮐ‪，‬ﺎﺣﺎﮐﻢ ﮐﯽ ګﻪ ﺗﺼﺮګﺢ ﺍﺱ ﺑﺎﺕ ﮐﺔ‬ ‫ﻟﺌﺔ ﮐﺎ‪ Ｑ‬ﻧﻬ‪ Ｓ‬ﮐﻪ ﺗﻤﺎﻡ ﺷﻬﺮﻭﺃ ﻣ‪ Ｓ‬ﺩﺳﺘﻮﺭﯼ ﻗﺎﻧﻮﻥ ﺍﻋﻠﯽٰ ‪ Ｂ‬ﺍﻭﺭ ګﻪ ﺗﺼﺮګﺢ ﻧﻬ‪Ｂ Ｓ‬‬ ‫ﮐﻪ ﺍﺳ‪＋‬ﻣﯽ ﻗﺎﻧﻮﻥ ﺍﻥ ﮐﺔ ﻟﺌﺔ ﺩګﮕﺮ ﻗﻮﺍﻧ‪，‬ﻦ ﮐﯽ ﻣﺎﻧﻨﺪ ‪ Ｂ‬ګﺎ ﻋﺘ‪，‬ﺒﯽ ﮐﺔ ﻧﺰﺩګﮏ ګﻪ ﻗﻮﻝ‬ ‫ﮐﺎ ﻻﺯﻡ ﻣﻌﻨﯽ ‪ Ｂ‬ﺍﺻﻞ ﻣﺮﺍﺩ ﻧﻬ‪ Ｓ‬ﺍﺑﻦ ﻗ‪，‬ﻢ‪‬ﺍﺱ ﻣﻘﺎﻡ ﭘﺮ ﻓﺮﻣﺎﺗﺔ ﻫ‪” :Ｓ‬ﻣﺎﻧﻊ ﻧﻪ‬ ‫ﻫﻮ_ ﮐﺔ ﺑﺎﺟﻮﺩ ﻋﻤﻞ ﮐﺎ ﺑﻈﺎ‪ Ｃ‬ﭘ‪，‬ﭽ‪％‬ﺔ ﺭﻩ ﺟﺎﻧﺎ ﻫﯽ ﺑﺎﻃﻦ ﮐﺔ ﻓﺴﺎﺩ ﺍﻭﺭ ﺍﺱ ﮐﺔ ﺍګﻤﺎﻥ‬ ‫ﺳﺔ ﺧﺎﻟﯽ ﻫﻮ_ ﮐﯽ ﺩﻟ‪，‬ﻞ ‪ Ｂ‬ﺍﻭﺭ ﻋﻤﻞ ﮐﺎ ﻧﺎﻗﺺ ﻫﻮﻧﺎ )ﺑﺎﻃﻦ ﺍﻭﺭ ﺍګﻤﺎﻥ (ﮐﺔ ﻧﺎﻗﺺ‬ ‫ﻫﻮ_ ﮐﯽ ﺩﻟ‪，‬ﻞ ‪) Ｂ‬ﺍﻟﻔﻮﺍﺋﺪ ﻻﺑﻦ ﺍﻟﻘ‪，‬ﻢ(۔ﺭﺳﻮﻝ ﺍﷲ‪ _‬ﺳﭻ ﻓﺮﻣﺎګﺎ‪”:‬ﺍﻟﺤ‪，‬ﺎءﻣﻦ‬ ‫ﺍﻻګﻤﺎﻥ“ګﻌﻨﯽ ﺣ‪，‬ﺎءﺍګﻤﺎﻥ ﮐﺎ ﺣﺼﻪ ‪)Ｂ‬ﻣﺘﻔﻖ ﻋﻠ‪，‬ﻪ(۔ﺍﻭﺭ ﺑﻌﺾ ﻓﻀ‪＋‬ءګﻪ ﺩﻟ‪，‬ﻞ ﺩګﺘﺔ ﻫ‪Ｓ‬‬ ‫ﮐﻪ ﺟﺲ _ ﻗﺎﻧﻮﻥ ﺑﻨﺎګﺎ ﻭﻩ ﻃﺎﻏﻮﺕ ﺑﻦ ﮔ‪，‬ﺎ ﺍﻭﺭ ﺍﺳﯽ ﻭﺟﻪ ﺳﺔ ﮐﺎﻓﺮ ﻫﻮﺍ ګﻪ ﻋﺠﺐ‬ ‫ﺍﺧﺘ‪＋‬ﻁ ‪ Ｂ‬ﮐ‪，‬ﻮﻧﮑﻪ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﺑﻐ‪，‬ﺮ ﺷﺮګﻌﺖ ﺳﺎﺯ ﺍﻭﺭ ﻗﺎﻧﻮﻥ ﺳﺎﺯ ﮐﺎ ﮐﻔﺮ‬ ‫ﻭﺻﻒ ﻃﺎﻏﻮﺕ ﻣ‪ Ｓ‬ﺍﺷﺘﺮﺍﮎ ﮐﯽ ﺑﻨﺎءﭘﺮ ﻧﻬ‪ Ｓ‬ﺑﻠﮑﻪ ﻃﺎﻏﻮﺕ ﻫﻮ_ ﺳﺔ ﭘﻬﻠﺔ ‪Ｌ‬ﯽ ﮐﻔﺮ‬ ‫‪ Ｂ‬ﺟ‪，‬ﺴﺔ ﻭﻩ ﺻﻮﺭﺗ‪ Ｓ‬ﺟﻦ ﮐﺔ ﮐﻔﺮ ﻫﻮ_ ﭘﺮ ﺍﺗﻔﺎﻕ ‪ Ｂ‬ﺍﻥ ﮐﺔ ﻣﺘﻌﻠﻖ ﮐﻮﺋﯽ ﮐﻬﺔ ﮐﻪ ﻭﻩ‬ ‫ﮐﻔﺮ ﻧﻬ‪ Ｓ‬ﺑﻠﮑﻪ ﮔﻨﺎﻩ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺍﺱ ﮐﯽ ﺩﻟ‪，‬ﻞ ﺻﺤ‪，‬ﺢ ﺑﺨﺎﺭﯼ ﺍﺑﻮﺑﮑﺮﻩ‪‬ﺳﺔ ﻣﺮﻭﯼ ګﻪ‬ ‫ﺣﺪګﺚ ‪ Ｂ‬ﻧﺒﯽ‪ _‬ﻓﺮﻣﺎګﺎ‪”:‬ﺍﮐﺒﺮ ﺍﻟﮑﺒﺎﺋﺮ ﺍﻻﺷﺮﺍﮎ ﺑﺎﷲ ﻭﻋﻘﻮﻕ ﺍﻟﻮﺍﻟﺪګﻦ ﻭﺷ‪％‬ﺎﺩۃ‬ ‫ﺍﻟﺰﻭﺭ ﻭﺷ‪％‬ﺎﺩۃ ﺍﻟﺰﻭﺭ ﺛ‪＋‬ﺛﺎً ګﻘﻮﻝ ﺍﻟﺰﻭﺭ ﻓﻤﺎ ﺯﺍﻝ ګﮑﺮﺭ‪＄‬ﺎ ﺣﺘﯽ ﻗﻠﻨﺎ ﻟ‪，‬ﺘﻪ ﺳﮑﺖ“ګﻌﻨﯽ‬ ‫‪:‬ﮐﺒ‪，‬ﺮﻩ ﮔﻨﺎﻫﻮﺃ ﻣ‪ Ｓ‬ﺳﺐ ﺳﺔ ﺑﺆﺍ ﮔﻨﺎﻩ ﺷﺮﮎ ‪ Ｂ‬ﺍﻭﺭ ﻭﺍﻟﺪګﻦ ﮐﯽ ﻧﺎﻓﺮﻣﺎ ﺍﻭﺭ‬ ‫ﺟ‪％‬ﻮ！ﯽ ﮔﻮﺍﻫﯽ ‪ Ｂ‬ﺗ‪，‬ﻦ ﻣﺮﺗﺒﻪ ﺍګﺴﺎ ﻓﺮﻣﺎګﺎ ګﺎ ﮐﻬﺎ ﺟ‪％‬ﻮټ ﭘ‪％‬ﺮ ﺁﭖ ﺍﺳﺔ ﻣﺴﻠﺴﻞ‬

‫‪135‬‬ ‫ﮐﻬﺘﺔ ﻫﯽ ﺭ‪ Ｂ‬ﺣﺘﯽ ﮐﻪ ‪ _ Ａ‬ﮐﻬﺎ ﮐﺎﺵ ﺁﭖ ﺧﺎﻣﻮﺵ ﻫﻮﺟﺎﺋ‪Ｓ‬۔ﺗﻮ ﮐ‪，‬ﺎ ګﻪ ﺣﺪګﺚ ﺍﺱ‬ ‫ﺑﺎﺕ ﮐﯽ ﺩﻟ‪，‬ﻞ ﺑﻦ ﺳﮑﺘﯽ ‪ Ｂ‬ﮐﻪ ﺍﷲ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﺷﺮﮎ ﮐﺮﻧﺎﮐﺒ‪，‬ﺮﻩ ﮔﻨﺎﻩ ‪ Ｂ‬ﮐﻔﺮ ﻧﻬ‪Ｓ‬‬ ‫؟ﺣﻘ‪，‬ﻘﺖ ﻣ‪ Ｓ‬ﺷﺮﮎ ﮐﻔﺮ ‪ Ｂ‬ﺍﺱ ﺳﺔ ﭘﻬﻠﺔ ﮐﻪ ﻭﻩ ﮐﺒ‪，‬ﺮﻩ ﻫﻮ ﺑﺎﻭﺟﻮﺩګﮑﻪ ﻭﻩ ﮐﺒ‪，‬ﺮﻩ ﻫﻮ‬ ‫ﺑﻠﮑﻪ ﮐﺒ‪，‬ﺮﻩ ﺳﺔ ‪Ｌ‬ﯽ ﺑﺆﺍ ﺍﻭﺭ ﺷﺮﮎ ﮐﺎ ﮐﻔﺮ ﻫﻮﻧﺎ ﺩګﮕﺮ ﻣﺘﻌﺪﺩ ﺩﻻﺋﻞ ﺳﺔ ﺛﺎﺑﺖ ‪Ｂ‬‬ ‫ﺑﺎﻟﮑﻞ ﺍﺳﯽ ﻃﺮﺡ ﻗﺎﻧﻮﻥ ﺳﺎﺯ ګﺎ ﻗﺎﻧﻮﻥ ﺩﺍﻥ ﮐﺎ ﮐﻔﺮ ‪Ｌ‬ﯽ ‪ Ｂ‬ﺟﻮ ﺷﺮګﻌﺖ ﻣ‪ Ｓ‬ﻃﺎﻏﻮﺕ‬ ‫ﮐﺔ ﻭﺻﻒ ﺳﺔ ﭘﻬﻠﺔ ﻫﯽ ﻣﺘﻌﺪﺩ ﻣﻘﺎﻣﺎﺕ ﭘﺮ ﺛﺎﺑﺖ ‪ Ｂ‬ﺑﻠﮑﻪ ﺟﺐ ﻗﺎﻧﻮﻥ ﺳﺎﺯ _ ﮐﻔﺮﮐ‪，‬ﺎ‬ ‫ﺍﺱ ﻭﻗﺖ ﻭﻩ ﻃﺎﻏﻮﺕ ﮐﯽ ﺑﺆﯼ ﺻﻮﺭﺗﻮﺃ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﻣﺘﺼﻒ ﻫﻮﮔ‪，‬ﺎ ګﻌﻨﯽ ﺍﷲ ﮐﯽ‬ ‫ﺍﻟﻮﻫ‪，‬ﺖ ﺟﻮ ﺣﮑﻢ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﺧﺎﺹ ‪ Ｂ‬ﺍﺱ ﻣ‪ Ｓ‬ﺷﺮﮎ ﮐﺮﻧﺎ ﺟ‪，‬ﺴﺔ ﺍﺱ ﮐﯽ ﺭﺑﻮﺑ‪，‬ﺖ‬ ‫ﺍﺱ ﮐﯽ ﻣﺨﻠﻮﻕ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﺧﺎﺹ ‪ Ｂ‬۔‬ ‫ﻧﻮګﺄ ﺣﺎﻟﺖ‪ :‬ﻋﺎﻡ ﻗﺎﻧﻮﻥ ﺳﺎﺯﯼ ﮐﺔ ﻣﺘﻌﻠﻖ ﻋﺘ‪，‬ﺒﯽ _ ﭘ‪％‬ﺮ ﻭﻫﯽ ﺑﺎﺕ ﻟﮑ‪％‬ﯽ ﺟﻮ ﺍﺱ ﺳﺔ‬ ‫ﻗﺒﻞ ﺑﺎﺭ＠ ﻟﮑ‪ ＃‬ﭼﮑﺎ ‪ Ｂ‬ﮐﻪ ﻗﺎﻧﻮﻥ ﺳﺎﺯ ﺟﺐ ﺗﮏ ﺍﺳﺔ ﺣ‪＋‬ﻝ ﻧﻪ ﺳﻤﺠ‪％‬ﺔ ګﺎ ﺗﮑﺬګﺐ ګﺎ‬ ‫ﺍﻧﮑﺎﺭ ﻧﻪ ﮐﺮﺓ ګﺎ ﺍﷲ ﮐﺔ ﺣﮑﻢ ﮐﺔ ﺧ‪＋‬ﻑ ﺍﭘﻨﺔ ﻗﺎﻧﻮﻥ ﮐﻮ ﺍﺱ ﮐﺔ ﺑﺮﺍﺑﺮ ګﺎ ﺭﺍﺣﺞ ﻗﺮﺍﺭ‬ ‫ﻧﻪ ﺩﺓ ﺍﺱ ﻭﻗﺖ ﺗﮏ ګﻪ ﺗﻤﺎﻡ ﺻﻮﺭﺗ‪ Ｓ‬ﮐﻔﺮ ﺍﺻﻐﺮ ﻫﻮﺃ ﮔﯽ ﺍﻭ ﺭ‪ Ａ‬ﺍﺱ ﮐﺔ ﺟﻮﺍﺏ‬ ‫ﻣ‪ Ｓ‬ﻭﻫﯽ ﮐﻬ‪ Ｓ‬ﮔﺔ ﺟﻮ ﺍﺱ ﺳﺔ ﭘﻬﻠﺔ ﻣﺘﻌﺪ ﺩ ﺑﺎﺭ ﮐﻬﻪ ﭼﮑﺔ ﻫ‪ Ｓ‬ﮐﻪ ﻋﺘ‪，‬ﺒﯽ ﻣﻌﺼ‪，‬ﺖ‬ ‫ﮐﺔ ﻣﺮﺗﮑﺐ ﭘﺮ ﻋﺪﻡ ﺗﮑﻔ‪，‬ﺮ ﮐﺔ ﺩﻻﺋﻞ ﺩګﺘﺎ ‪ Ｂ‬ﻟ‪，‬ﮑﻦ ﺍﺱ ﺻﻮﺭﺕ ﮐﺔ ﺍﺑﺘﺪﺍءً ﻣﻌﺼ‪，‬ﺖ‬ ‫ﻫﻮ_ ﮐﯽ ﺩﻟ‪，‬ﻞ ﻧﻬ‪ Ｓ‬ﺩګﺘﺎ ﺍﻭﺭ ﺭﻫﯽ ﺳﻮﺭۃ ﺍﻟﻤﺎﺋﺪﻩ ﮐﯽ ﺁګﺖ ﺗﻮ ﻋﺘ‪，‬ﺒﯽ ﺑﺎﺭ＠ ﮐﻬﻪ ﭼﮑﺎ‬ ‫‪ Ｂ‬ﮐﻪ ګﻬﻮﺩ _ ﺗﻮﺭﺍﺕ ﻣ‪ Ｓ‬ﺍﷲ ﮐﺔ ﺛﺎﺑﺖ ﺷﺪﻩ ﺣﮑﻢ ﮐﻮ ﺗﺒﺪګﻞ ﮐﺮﺇﺍﻻﺗ‪％‬ﺎ ﺟﺒﮑﻪ ګﻪ‬ ‫ﺣﻘ‪，‬ﻘﺖ ﮐﺔ ﻣﻄﺎﺑﻖ ﻧﻬ‪ Ｓ‬ﮐ‪，‬ﻮﻧﮑﻪ ﺍﷲ ﮐﺎ ﺣﮑﻢ ”ﺭﺟﻢ“ﺍﺱ ﺗﻮﺭﺍﺕ ﻣ‪，‬ﺃﺒﺪﺳﺘﻮﺭ ﻣﻮﺟﻮﺩ‬ ‫ﺗ‪％‬ﺎ ﺟﻮ ﻭﻩ ﺍﷲ ﮐﺔ ﺭﺳﻮﻝ‪‬ﮐﺔ ﺳﺎﻣﻨﺔ ﻻﺋﺔ ﺟ‪，‬ﺴﺎ ﮐﻪ ﺣﺪګﺚ ﮐﺎ ﻧﺺ ﺩﻟ‪，‬ﻞ ‪ Ｂ‬ﻟ‪，‬ﮑﻦ‬ ‫ﻣﻌﺎﻣﻠﻪ ﺭﺳﻮﻝ ﺍﷲ ‪‬ﮐﺔ ﺳﺎﻣﻨﺔ ﺍﺱ ﻭﻗﺖ ﻏﻠﻂ ﺑ‪，‬ﺎ ﮐﺎ ﺗ‪％‬ﺎ ﻭﻩ ﺭﺟﻢ ﮐﺔ ﻣﺴﺌﻠﺔ ﻣ‪Ｓ‬‬ ‫ﺍﷲ ﮐﺔ ﻗﺎﻧﻮﻥ ﮐﺔ ﻋ‪＋‬ﻭﻩ ﮐﺔ ﻣﻄﺎﺑﻖ ﺣﮑﻢ ﮐﺮﺗﺔ ﺗ‪％‬ﺔ ﺍﻭﺭ ﺍﺱ ﺑﺎﺕ ﮐﺔ ‪Ｌ‬ﯽ ﻣﻌﺘﺮﻑ ﺗ‪％‬ﺔ‬ ‫ﮐﻪ ﺭﺟﻢ ﺍﷲ ﮐﺎﺣﮑﻢ ‪ Ｂ‬ﺟ‪，‬ﺴﺎ ﮐﻪ ﺍﻣﺎﻡ ﻃﺒﺮﯼ‪ _‬ﺍﺱ ﺁګﺖ ﮐﯽ ﺗﻔﺴ‪，‬ﺮ ﻣ‪Ｓ‬‬ ‫ﺻﺮﺍﺣﺖ ﮐﯽ ‪ Ｂ‬ﺟﻮ ﮐﻪ ‪ Ａ‬ﻧﻘﻞ ﮐﺮﺁﺋﺔ ﻫ‪ Ｓ‬ﻟ‪，‬ﮑﻦ ﻋﺘ‪，‬ﺒﯽ ﺍﺱ ﺫﮐﺮ ﮐﻮ ﮔﻮﻝ ﮐﺮﮔﺌﺔ ﺟﻮ‬

‫‪136‬‬ ‫ﺍﻣﺎﻡ ﻃﺒﺮﯼ‪ _‬ﮐ‪，‬ﺎ ﺍﻭﺭ ﺍﭘﻨﺔ ﺧﺎﺹ ﻓﻬﻢ ﮐﻮ ﺑ‪，‬ﺎﻥ ﮐﺮ_ ﻟﮕﺔ ﺗﻮ ﺍﻣﺎﻡ ﻃﺒﺮﯼ‪‬ﺍﻭﺭ‬ ‫ﻋﺘ‪，‬ﺒﯽ ﮐﺔ ﺍﺱ ﻣﺴﺌﻠﺔ ﻣ‪ Ｓ‬ﮐﺲ ﮐﯽ ﺑﺎﺕ ﻗﺎﺑﻞ ﺍﺗﺒﺎﻉ ‪ Ｂ‬ﺁﭖ ﺧﻮﺩ ﻓ‪，‬ﺼﻠﻪ ﮐﺮﻟ‪ Ｓ‬۔ﺍﮔﺮ‬ ‫ﺳﭽﺔ ﻫﻮﺗﻮ ﺩﻟ‪，‬ﻞ ﻻٶ۔‬

‫ﺗ‪，‬ﺴﺮﯼ ﺑﺤﺚ ‪:‬ﺍﺧﺘﺘﺎﻣﯽ ﻓﺼﻮﻝ‬ ‫ﺍﺱ ﺑﺤﺚ ﻣ‪ Ａ Ｓ‬ﻋﺘ‪，‬ﺒﯽ ﮐﯽ ﮐﺘﺎﺏ ﮐﯽ ﭼ‪＂％‬ﯽ ﺍﻭﺭ ﺳﺎﺗﻮګﺄ ﻓﺼﻞ ﻣ‪ Ｓ‬ﺍﺑﻦ ﻋﺒﺎﺱ‬ ‫‪‬ﺳﺔ ﻣﺮﻭﯼ ﺍګﮏ ﻗﻮﻝ ﮐﺔ ﻣﺘﻌﻠﻖ ﺑﺤﺚ ﮐﺮګﺄ ﮔﺔ ﭘ‪％‬ﺮ ﺍﺱ ﮐﯽ ﺍﻭﺭ ﺍﺱ ﮐﺔ‬ ‫ﻫﻤﻨﻮﺍٶﺃ ﮐﯽ ﻃﺮﻑ ﭼﻨﺪ ﺍﺗﻬﺎﻣﺎﺕ ﺟﻦ ﮐﺎ ﺍﺱ _ ﺧﻮﺩ ﺭﺩّ ﮐ‪，‬ﺎ ‪ Ｂ‬ﮐﺔ ﻣﺘﻌﻠﻖ ﺑﺤﺚ‬ ‫ﮐﺮګﺄ ﮔﺔ ۔ﻋﺘ‪，‬ﺒﯽ _ ﭼ‪＂％‬ﯽ ﺍﻭﺭ ﺳﺎﺗﻮګﺄ ﻓﺼﻞ ﻣ‪ Ｓ‬ﺧﻮﺩ ﮐﻮ ﭘ‪％‬ﺮ ﺳﺔ ﻣﺠﺘﻬﺪ ﮐﯽ‬ ‫ﻧﺎﮐﺎﻡ ﮐﻮﺷﺶ ﮐﯽ ‪ Ｂ‬ﺍﻭﺭ ﺟﺲ ﮐﺎ ﺟﻮﺍﺏ ﺩګﻨﺎ ﺍﻭﺭ ﺭﺩّ ﮐﺮﻧﺎ ﺿﺮﻭﺭﯼ ﺗ‪％‬ﺎ ﺍﺱ ﺳﺔ ﭼﺸﻢ‬ ‫ﭘﻮﺷﯽ ﮐﯽ ﺑﺸﺮﻃ‪，‬ﮑﻪ ﺍﺱ ﮐﺔ ﻟﺌﺔ ﺭﺩّ ﮐﺮﻧﺎ ﻣﻤﮑﻦ ﻫﻮ۔ﻋﺘ‪，‬ﺒﯽ _ ﺍﺑﻦ ﻋﺒﺎﺱ‪‬ﺍﻭﺭ ﺍﻥ‬ ‫ﮐﺔ ﺗ‪＋‬ﻣﺬﻩ ﻃﺎٶﺱ‪،‬ﻋﻄﺎء‪‬ﻭﻏ‪，‬ﺮﻩ ﺳﺔ ﻣﻨﻘﻮﻝ ﻣﺸﻬﻮﺭ ﻗﻮﻝ ”ﮐﻔﺮﺩﻭﻥ ﮐﻔﺮ“ ﮐﺔ ﺩﻻﺋﻞ‬ ‫ﻣ‪ Ｓ‬ﺗﻔﺼ‪，‬ﻞ ﺳﺔ ﮐﺎﻡ ﻟ‪，‬ﺎ ‪ Ａ Ｂ‬ﺍﺱ ﻗﻮﻝ ﮐﺔ ﻣﻄﻠﻘﺎً ﻣﺨﺎﻟﻒ ﻧﻬ‪ Ｓ‬ﺍﻟﺒﺘﻪ ﺍﺱ ﻗﻮﻝ ﮐﻮ‬ ‫ﺳﻮﺭۃ ﺍﻟﻤﺎﺋﺪﻩ ﮐﯽ ﺁګﺖ ﮐﯽ ﺗﻔﺴ‪，‬ﺮ ﻫﻮ_ ﻣ‪ Ｓ‬ﺍﺧﺘ‪＋‬ﻑ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﮐﻬﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ‬ ‫ﺧﻮﺍﺭﺝ _ ﺍﺱ ﺁګﺖ ﺳﺔ ﺍﺳﺘﺪﻻﻝ ﮐﺮﺗﺔ ﻫﻮﺋﺔ ﺟﺐ ﺑﻨﻮ ﺍﻣ‪，‬ﻪ ﮐﺔ ﻇﺎ‪ Ｐ‬ﺣﮑﻤﺮﺍﻧﻮﺃ ﮐﻮ‬ ‫ﮐﺎﻓﺮ ﻗﺮﺍﺭ ﺩګﻨﺎ ﭼﺎ＠ ﺍﺱ ﻭﻗﺖ ﺍﺑﻦ ﻋﺒﺎﺱ‪‬ﻭﻏ‪，‬ﺮﻩ _ ګﻪ ﻓﺘﻮﯼ ﺟﺎﺭﯼ ﮐ‪，‬ﺎ ﻋ‪＋‬ﻣﻪ‬ ‫ﺍﺣﻤﺪ ﺷﺎﮐﺮ‪ ‬ﺗﻔﺴ‪，‬ﺮ ﻃﺒﺮﯼ ﮐﯽ ﺗﺤﻘ‪，‬ﻖ ﻣ‪ Ｓ‬ګﻪ ﺑﺎﺕ ﺛﺎﺑﺖ ﮐﺮﭼﮑﺔ ﻫ‪ Ｓ‬ﺟﻮ‬ ‫ﻋﻨﻘﺮګﺐ ‪ Ａ‬ﻧﻘﻞ ﮐﺮګﺄ ﮔﺔ ﺟﺐ ﺍﺱ ﺣﻖ ﮐﺎ ﭘﺮﭼﺎﺭ ﮐﺮګﺄ ﮔﺔ ﺟﺲ ﺳﺔ ﻋﺘ‪，‬ﺒﯽ ﻏﺎﻓﻞ‬ ‫‪Ｂ‬۔‬

‫ﺩﻭﺭ ﺣﺎﺿﺮ ﮐﺔ ﺗ‪，‬ﻦ ﺍﻣﺎﻡ‬ ‫ﺩﻭﺭﺣﺎﺿﺮ ﮐﺔ ﺍ‪ Ｈ‬ﺍﻟﺴﻨﻪ ﮐﺔ ﺩﺭﻣ‪，‬ﺎﻥ ﺍﺱ ﻣ‪ Ｓ‬ﮐﻮﺋﯽ ﺍﺧﺘ‪＋‬ﻑ ﻧﻬ‪ Ｓ‬ﮐﻪ ﺍﺋﻤﻪ ﺛ‪＋‬ﺛﻪ‬ ‫ﻋﺒﺪﺍﻟﻌﺰګﺰ ﺑﻦ ﺑﺎﺯ ‪،‬ﺍﺑﻦ ﻋﺜ‪，‬ﻤ‪，‬ﻦ‪،‬ﺍﻟﺒﺎ ﺍﻣﺖ ﮐﺔ ﺑﺰﺭﮒ ﺍﻭﺭ ﺗﻤﺎﻡ ﻋﻠﻤﺎءﺳﺔ ﺑﺆځ ﮐﺮ‬ ‫ﻫ‪ Ｓ‬ﻭﻻ ﻧﺰﮐﯽ ﻋﻠﯽ ﺍﷲ ﺍﺣﺪ۔ﺍﻟﺒﺘﻪ ﺍﺱ ﻣﻘﺎﻡ ﭘﺮ ﭼﻨﺪ ﺑﺎﺗ‪ Ｓ‬ﮐﻬﻨﺎ ﭼﺎﻫﺘﺔ ﻫ‪:Ｓ‬‬

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‫ﺭﺳﻮﻝ ﺍﷲ‪ ‬ﮐﺔ ﺳﻮﺍ ﮐﻮﺋﯽ ﺍګﺴﺎﻧﻬ‪ Ｓ‬ﺟﻮ ﺧﻄﺎ ﺳﺔ ﺑﺮﯼ ﻫﻮ ﺍﮐﺜﺮ ﻟﻮﮒ‬

‫ﺍﺱ ﺍﺻﻮﻝ ﮐﻮ ﻣﺎﻧﺘﺔ ﻫ‪ Ｓ‬ﻟ‪，‬ﮑﻦ ﻋﻤﻠﯽ ﻃﻮﺭ ﭘﺮ ﺍﭘﻨﺔ ﺑﺰﺭﮔﻮﺃ ﮐﻮ ﺧﻄﺎﮐﺎﺭﻧﻬ‪ Ｓ‬ﻣﺎﻧﺘﺔ‬ ‫ﺁﺝ ﮐﻞ ﺍﺳ‪＋‬ﻣﯽ ﺟﻤﺎﻋﺘﻮﺃ ﮐﺎ ﺍﭘﻨﺔ ﺍﻣﺮﺍءﺍﻭﺭ ﻣﺮﺷﺪګﻦ ﮐﺔ ﺳﺎﺗ‪ ＃‬ګﻬﯽ ﺭﻭګﻪ ‪ Ｂ‬ﻫﻤﺎﺭﺍ ګﻪ‬ ‫ﺍﻧﺪﺍﺯ ﻧﻬ‪ Ｓ‬ﺑﻠﮑﻪ ﻫﻤﺎﺭﺍ ﻋﻘ‪，‬ﺪﻩ ‪ Ｂ‬ﮐﻪ ﺍﺱ ﺟﺎﻝ ﻣ‪ Ｓ‬ﻭﻩ ﺷﺨﺺ ﭘ‪％‬ﻨﺴﺘﺎ ‪ Ｂ‬ﺟﺴﺔ ﺍ‪Ｈ‬‬ ‫ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆ ﮐﺔ ﻣﺬﻫﺐ ﭘﺮ ﻣﮑﻤﻞ ګﻘ‪，‬ﻦ ﻭ ﺍﻋﺘﻤﺎﺩ ﻧﻪ ﻫﻮ ﺍﻭﺭ ﻧﻪ ﻫﯽ ﺍﺱ ﮐﺔ ﭘﺎﺱ ﺍﺱ‬ ‫ﻗﺪﺭ ﻋﻠﻢ ﻫﻮ ﺟﻮ ﺍﺳﺔ ﺍﺱ ﺷﺮ ﺳﺔ ﺑﭽﺎﺳﮑﺔ ۔‬ ‫ ‬

‫ﺍﻣﺎﻡ ﺍﺑﻦ ﺑﺎﺯ ﺳﺔ ﺍﺱ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﻣﺨﺘﻠﻒ ﺍﻗﻮﺍﻝ ﻣﻨﻘﻮﻝ ﻫ‪ Ｓ‬ﺟﻮ ﻫﻤﺎﺭﺓ ﺧ‪，‬ﺎﻝ‬

‫ﻣ‪ Ｓ‬ﻣﻌﺎﻣﻠﺔ ﮐﯽ ﺣﻘ‪，‬ﻘﺖ ﺳﺔ ﻋﺪﻡ ﻭﺍﻗﻔ‪，‬ﺖ ﮐﯽ ﺑﻨﺎءﭘﺮ ﻧﻬ‪ Ｓ‬ﺑﻠﮑﻪ ﺍﻧﺪﺍﺯ ﺳﻮﺍﻝ ﮐﺔ‬ ‫ﻣﺨﺘﻠﻒ ﻫﻮ_ ﮐﯽ ﻭﺟﻪ ﺳﺔ ﻫ‪ Ｓ‬ﺳﻮﺍﻝ ﮐﯽ ﮐ‪，‬ﻔ‪，‬ﺖ ﮐﺔ ﻣﻄﺎﺑﻖ ﻫﯽ ﺟﻮﺍﺏ ﺩګﺎ ﺟﺎﺗﺎ ‪Ｂ‬‬ ‫ﺍﻭﺭ ﺍﮐﺜﺮ ﺳﻮﺍﻝ ﮐﺮ_ ﻭﺍﻟﺔ ﮔ‪％‬ﻤﺎ ﭘ‪％‬ﺮﺍ ﮐﺮ ﺍﻭﺭ ﮐﺴﯽ ﺻﻮﺭﺕ ﮐﻮ ﭘﻮﺷ‪，‬ﺪﻩ ﺍﻭﺭ ﮐﺴﯽ ﮐﻮ‬ ‫ﺑﻨ‪，‬ﺎﺩ ﺑﻨﺎﮐﺮ ﺍﻭﺭ ﺟﺴﺔ ﺍﻥ ﮐﺔ ﻧﺰﺩګﮏ ﺍﻫﻤ‪，‬ﺖ ﺣﺎﺻﻞ ﻧﻪ ﻫﻮ ﺍﺳﺔ ﺳﺮﺳﺮﯼ ﻃﻮﺭ ﭘﺮ‬ ‫ﺫﮐﺮﮐﺮﮐﺔ ﺳﻮﺍﻻﺕ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺍﻭﺭﻣﻔﺘﯽ ‪Ｌ‬ﯽ ﺍﺳﯽ ﻃﺮﺯ ﭘﺮ ﺟﻮﺍﺏ ﺩګﺘﺎ ‪ Ｂ‬۔‪ Ａ‬ﺍﷲ ﮐﺔ‬ ‫ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﺑﻐ‪，‬ﺮ ﺣﮑﻢ ﮐﺮ_ ﻭﺍﻟﺔ ﮐﺔ ﻣﺘﻌﻠﻖ ﺷ‪，‬ﺦ ﮐﺎ ﻗﻮﻝ ﻧﻘﻞ ﮐﺮﭼﮑﺔ ﻫ‪ Ｓ‬ﺟﺴﺔ‬ ‫ﻋﺘ‪，‬ﺒﯽ ‪Ｌ‬ﯽ ﻗﺒﻮﻝ ﺍﻭﺭ ﺗﺴﻠ‪，‬ﻢ ﮐﺮ_ ﮐﺎﺩﻋﻮﯼ ﮐﺮﺗﺎ ‪) Ｂ‬ﺹ‪(8:‬۔ﺍﻭﺭ ﻫﻤﺎﺭﺓ ﺧ‪，‬ﺎﻝ ﻣ‪Ｓ‬‬ ‫ﺷ‪，‬ﺦ ﺑﻦ ﺑﺎﺯ ﺟ‪，‬ﺴﯽ ﺷﺨﺼ‪，‬ﺖ ﺍﭘﻨﺔ ﻫﯽ ﺍﻗﻮﺍﻝ ﮐﺔ ﺧ‪＋‬ﻑ ﻧﻬ‪ Ｓ‬ﮐﻬﻪ ﺳﮑﺘﯽ ﺟ‪，‬ﺴﺎ ﮐﻪ‬ ‫ﻋﺘ‪，‬ﺒﯽ ﺍﻭﺭ ﺍﺱ ﮐﺔ ﻫﻤﻨﻮﺍٶﺃ ﮐﺔ ﺩﻋﻮﺓ ﺳﺔ ﻻﺯﻡ ﺁﺗﺎ ‪ Ｂ‬ﻫﻤﺎﺭﺍ ګﻪ ﻃﺮګﻘﻪ ﻧﻬ‪ Ｓ‬ﺑﻠﮑﻪ ‪Ａ‬‬ ‫ﺍ‪ Ｈ‬ﺍﻟﺴﻨﻪ ﮐﺔ ﺧﺎﻟﺺ ﻃﺮګﻖ ﭘﺮ ﭼﻠﺘﺔ ﻫﻮﺋﺔ ﺩﻻﺋﻞ ﮐﺔ ﺗﻤﺎﻡ ﺍﻃﺮﺍﻑ ﮐﻮ ﺟﻤﻊ ﮐﺮﺗﺔ‬ ‫ﻫ‪ Ｓ‬ﮐ‪，‬ﻮﻧﮑﻪ ﺑﻬﺮﺣﺎﻝ ﺟﻤﻊ ﮐﺮﻧﺎ ﻣﻤﮑﻦ ‪ Ｂ‬ﺑﻠﮑﻪ ﻋﻠﻢ ‪،‬ﻣﻮﺿﻮﻉ ﺍﻭﺭ ﻣﻨﻄﻖ ﻣ‪ Ｓ‬ﺍﺿﺎﻓﺔ‬ ‫ﮐﺎ ﺳﺒﺐ ‪Ｂ‬۔‬ ‫‬

‫ﺷ‪，‬ﺦ ﺍﺑﻦ ﻋﺜ‪，‬ﻤ‪，‬ﻦ‪ ‬ﮐﺎ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﺑﻐ‪，‬ﺮ ﺣﺎﮐﻢ ﮐﺔ ﻣﺘﻌﻠﻖ ﻓﺘﻮﯼ‬

‫ﮐﺎ‪ Ｂ Ｑ‬ﺍﺱ ﮐﺔ ﺑﻌﺪ ﺍګﮏ ﺍﻥ ﮐﺎ ﺍګﮏ ﺍﻭﺭ ﻓﺘﻮﯼ ﺟﺎﺭﯼ ﻫﻮﺍ ﺟﻮ ﺑﻈﺎ‪ Ｃ‬ﺍﻥ ﮐﺔ ﭘﻬﻠﺔ‬ ‫ﻓﺘﻮﺓ ﮐﺔ ﺧ‪＋‬ﻑ ‪ Ｂ‬ﻋﺘ‪，‬ﺒﯽ ﺟﻮ ﺍﺋﻤﻪ ﺛ‪＋‬ﺛﻪ ﮐﯽ ﺑﺰﺭﮔﯽ ﮐﺎ ﻣﺪﻋﯽ ‪ Ｂ‬ﺍﻥ ﮐﺔ ﺩﻭﺳﺮﺓ‬ ‫ﻓﺘﻮﺓ ﮐﻮ ﺍﻥ ﮐﺔ ﭘﻬﻠﺔ ﻓﺘﻮﺓ ﭘﺮ ﺑﺮﺗﺮ ﻗﺮﺍﺭ ﺩګﺘﺎ ‪ Ｂ‬ﺍﻭﺭ ﺩﻭﺳﺮﺓ ﮐﻮ ﺭﺩّ ﮐﺮﺩګﺘﺎ ‪Ｂ‬‬

‫‪138‬‬ ‫ﮔﻮګﺎ ﺷ‪，‬ﺦ ﺍﺑﻦ ﻋﺜ‪，‬ﻤ‪，‬ﻦ _ ﺟﺐ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﺑﻐ‪，‬ﺮ ﻗﺎﻧﻮﻥ ﺳﺎﺯ ﺣﺎﮐﻢ ﮐﺔ‬ ‫ﻣﺘﻌﻠﻖ ﻓﺘﻮﯼ ﺩګﺎ ﺗﻮ ﻭﻩ ﺩﻭﺭ ﻃﺎﻟﺐ ﻋﻠﻤﯽ ﻣ‪ Ｓ‬ﺗ‪％‬ﺔ ﺍﭘﻨﺔ ﺍﺱ ﻓﺘﻮﺓ ﻣ‪ Ｓ‬ﻓﺮﻣﺎﺗﺔ‬ ‫ﻫ‪”:Ｓ‬ﺍﻧﻬﻮﺃ )ﺣﮑﺎﻡ(_ ﺍﺳ‪＋‬ﻣﯽ ﻗﻮﺍﻧ‪，‬ﻦ ﮐﺔ ﻣﺨﺎﻟﻒ ﻗﻮﺍﻧ‪，‬ﻦ ﺑﻨﺎﺋﺔ ﻫﯽ ﺍﺱ ﻟﺌﺔ ﻫ‪ Ｓ‬ﮐﻪ‬ ‫ﺍﻥ ﮐﺎ ګﻪ ﺍﻋﺘﻘﺎﺩ ‪ Ｂ‬ﮐﻪ ګﻪ ﻗﻮﺍﻧ‪，‬ﻦ ﻣﺨﻠﻮﻕ ﮐﺔ ﻟﺌﺔ ﺯګﺎﺩﻩ ﺑﻬﺘﺮ ﺍﻭﺭ ﺳﻮﺩ ﻣﻨﺪ ﻫ‪Ｓ‬‬ ‫۔ﻋﺘ‪，‬ﺒﯽ ！‪，‬ﻠ‪，‬ﻔﻮﻥ ﭘﺮ ﮐﯽ ﮔﺌﯽ ﮔﻔﺘﮕﻮ ﮐﯽ ﺑﻨﺎءﺟﺴﺔ ﺧﻮﺩ ﻋﺘ‪，‬ﺒﯽ _ ﻫﯽ ﭘ‪＋，％‬ګﺎ ‪Ｂ‬‬ ‫ﺷ‪，‬ﺦ ﺍﺑﻦ ﻋﺜ‪，‬ﻤ‪，‬ﻦ ﮐﺔ ﻣﺘﻌﻠﻖ ﮐﻬﺘﺎ ‪ Ｂ‬ﮐﻪ ﺍﻧﻬﻮﺃ _ ﺍﭘﻨﺔ ﭘﻬﻠﺔ ﻓﺘﻮﺓ ﺳﺔ ﺭﺟﻮﻉ‬ ‫ﮐﺮﻟ‪，‬ﺎ‪ Ｂ‬۔ګﻪ ‪ Ｂ‬ﺍﺋﻤﻪ ﺛ‪＋‬ﺛﻪ ﮐﺎ ﺍﺣﺘﺮﺍﻡ ﺟﺒﮑﻪ ﺍ‪ Ｈ‬ﺍﻟﺴﻨﻪ ﮐﺎ ﺩﺭﺳﺖ ﻃﺮګﻘﻪ ګﻪ ‪ Ｂ‬ﮐﻪ ﻭﻩ‬ ‫ﺩﻻﺋﻞ ﮐﺔ ﺗﻤﺎﻡ ﺍﻃﺮﺍﻑ ﮐﻮ ﺟﻤﻊ ﮐﺮﺗﺔ ﻫﯽ ﺍﻭﺭ ﮐﺴﯽ ﺍ‪ Ｈ‬ﻋﻠﻢ ﺍﻣﺎﻡ ﮐﺎ ﺗﻌﺎﻗﺐ ﮐﺮ_‬ ‫ﺳﺔ ﻗﺒﻞ ﺩﻭﻓﺘﻮﻭﺃ ﮐﯽ ﺻﻮﺭﺕ ﻣ‪ Ｓ‬ﺍﺧﺘ‪＋‬ﻑ ﮐﺔ ﺍﻣﮑﺎﻥ ﭘﺮ ﻏﻮﺭ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺟﻮﮐﻪ‬ ‫ﻫﻤ‪ Ｓ‬ﺍﺑﻦ ﻋﺜ‪，‬ﻤ‪，‬ﻦ ﮐﺔ ﺩﻭﻧﻮﺃ ﺍﻗﻮﺍﻝ ﮐﺔ ﻣﺎﺑ‪，‬ﻦ ﻧﻈﺮ ﻧﻬ‪ Ｓ‬ﺁﺗﺎ ‪ _ Ａ‬ﺟﻮ ﻣ‪＋‬ﺣﻈﻪ ﮐ‪，‬ﺎ ﻭﻩ‬ ‫ګﻪ ‪ Ｂ‬ﮐﻪ ﺍﺑﻦ ﻋﺜ‪，‬ﻤ‪，‬ﻦ _ ﺍﭘﻨﺔ ﭘﻬﻠﺔ ﻓﺘﻮﺓ ﻣ‪ Ｓ‬ﺗﺒﺪګﻠﯽ ﮐﯽ ﮐﺴﯽ ‪Ｌ‬ﯽ ﺻﻮﺭﺕ ﮐﺎ‬ ‫ﻣﻌﻤﻮﻟﯽ ﺳﺎ‪Ｌ‬ﯽ ﺍﺷﺎﺭﻩ ﻧﻬ‪ Ｓ‬ﺩګﺎ ﻟ‪，‬ﮑﻦ ﻋﺘ‪，‬ﺒﯽ ﻫﯽ ﮐ‪，‬ﻮﺃ ﭘﻬﻠﺔ ﻓﺘﻮﺓ ﮐﻮ ﺍﭘﻨﺔ ﻣﻔﺎﺩ ﮐﯽ‬ ‫ﺧﺎﻃﺮ ﺭﺩّ ﮐﺮ_ ﭘﺮ ﻣﺼﺮ ‪ Ｂ‬؟ګﻪ ﮐﺎﻡ ﺗﻮ ﺍﺑﻦ ﻋﺜ‪，‬ﻤ‪，‬ﻦ ﮐﺎ ﺗ‪％‬ﺎ ﻋﺘ‪，‬ﺒﯽ ﮐﺎ ﻋﻠﻤ‪，‬ﺖ ﻣ‪ Ｓ‬ﺍﺑﻦ‬ ‫ﻋﺜ‪，‬ﻤ‪，‬ﻦ ﺳﺔ ﮐ‪，‬ﺎ ﻣﻘﺎﺑﻠﻪ ﮐﻪ ﻭﻩ ﺍﺑﻦ ﻋﺜ‪，‬ﻤ‪，‬ﻦ ﮐﺔ ﻣﺘﻌﻠﻖ ګﻮﺃ ﮐﻬﺔ ﮐﻪ ﺍﻧﻬﻮﺃ _ ﻏﻠﻄﯽ‬ ‫ﮐﯽ ﭘ‪％‬ﺮ ﺍﺱ ﺳﺔ ﺭﺟﻮﻉ ﮐﺮﻟ‪，‬ﺎ ﺍﻭﺭ ﺍﺏ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﺑﻐ‪，‬ﺮ ﻗﺎﻧﻮﻥ ﺳﺎﺯ ﮐﺔ‬ ‫ﻣﺘﻌﻠﻖ ﺍﻥ ﮐﯽ ﻭﻫﯽ ﺭﺍﺋﺔ ‪ Ｂ‬ﺟﻮ ﻋﺘ‪，‬ﺒﯽ ﮐﯽ ‪ Ｂ‬ﺍﻭﺭ ﺍﻥ ﮐﺔ ﻣﺤﺒﺎﻥ ﺍﻭﺭ ﻣﺮګﺪﻭﺃ ﺍﻭﺭ ﮐﺜ‪，‬ﺮ‬ ‫ﺗ‪＋‬ﻣﺬﻩ ﮐﻮ ﺗﻨﺒ‪，‬ﻪ ﮐﺮﺓ ﮐﻪ ﻭﻩ ﺍﻥ ﮐﺔ ﭘﻬﻠﺔ ﻗﻮﻝ ﮐﻮ ﭼ‪％‬ﻮﺅ ﮐﺮ ﺩﻭﺳﺮﺍ ﻗﻮﻝ ﺍﺧﺘ‪，‬ﺎﺭ ﮐﺮﻟ‪Ｓ‬‬ ‫؟ﮐ‪，‬ﺎګﻪ ﻣﻤﮑﻦ ‪ Ｂ‬ﮐﻪ ﺷ‪，‬ﺦ ﺍﺑﻦ ﻋﺜ‪，‬ﻤ‪，‬ﻦ ﺍﻧﺘﻈﺎﺭﮐﺮګﺄ ﮐﻪ ﻋﺘ‪，‬ﺒﯽ ﺟ‪，‬ﺴﺔ ﻟﻮﮒ ﺍﻥ ﮐﺔ‬ ‫ﺍﻗﻮﺍﻝ ﮐﯽ ﺗﺼﺤ‪，‬ﺢ ﮐﺮګﺄ ﺍﻭﺭ ﺟﺴﺔ ﻣ＂ﺎﻧﺎ ﭼﺎﻫ‪ Ｓ‬ﺍﺳﺔ ﻣ＂ﺎﺩګﺄ ﺍﺳﺔ ﻣﮑﻤﻞ ﻃﻮﺭ ﭘﺮ‬ ‫ﻟﻮﮔﻮﺃ ﮐﺔ ﺳﺎﻣﻨﺔ ﭘ‪，‬ﺶ ﮐﺮ_ ﺳﺔ ﭘﻬﻠﺔ ﺷ‪，‬ﺦ ﺍﺱ ﻃﺮﺡ ﮐﺎ ﺍ‪ Ａ‬ﻣﻌﺎﻣﻠﻪ ﮐﺴﯽ ﮐﺔ ﻟﺌﺔ‬ ‫ﺍﺱ ﻃﺮﺡ ﻧﻬ‪ Ｓ‬ﭼ‪％‬ﻮﺅ ﺳﮑﺘﺔ ﮐﻪ ﻭﻩ ﺍﺳﺔ ﻣﺸﮑﻮﮎ ﺑﻨﺎﺩﺓ ﺍﻭﺭ ﺧﺎﺹ ﻃﻮﺭ ﭘﺮ ﻋﺘ‪，‬ﺒﯽ‬ ‫ﺟ‪，‬ﺴﺔ ﻟﻮﮔﻮﺃ ﮐﺔ ﻟﺌﺔ ﺗﻮﺑﺎﻟﮑﻞ ﻧﻬ‪ Ｓ‬ﺟﻮ ﺍﺳﺔ ﮐ‪，％‬ﻞ ﺑﻨﺎﻟ‪，‬ﺘﺔ ﻫﻮﺃ ۔ﺍﮔﺮ ﺗﻢ ﺳﭽﺔ ﻫﻮ‬ ‫ﺗﻮ ﺩﻟ‪，‬ﻞ ﭘ‪，‬ﺶ ﮐﺮﻭ۔‬

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‫ﻣﺤﺪﺙ ﺍﻣﺎﻡ ﻣﺤﻤﺪ ﻧﺎﺻﺮ ﺍﻟﺪګﻦ ﺍﻟﺒﺎ ﺍﻭﺭ ﺍﻥ ﮐﺔ ﻣﻮﻗﻒ ﮐﺔ ﻣﺘﻌﻠﻖ ﮔﻔﺘﮕﻮ‬

‫ﺑﻬﺖ ﺳﯽ ﺭﮐﺎﻭ！ﻮﺃ ﺳﺔ ‪Ｌ‬ﺮﯼ ﭘﺆﯼ ‪ Ｂ‬ﮐ‪，‬ﻮﻧﮑﻪ ﺍﻥ ﮐﺔ ﻣﺤﺒﺎﻥ ﺍﻭﺭ ﭘ‪，‬ﺮﻭﮐﺎﺭﻭﺃ ﮐﺔ ﺩﻟﻮﺃ‬ ‫ﻣ‪ Ｓ‬ﻋﻠﻢ ﺣﺪګﺚ ﺍﻭﺭ ﻋﻠﻢ ﻓﻘﻪ ﻭﻋﻘ‪，‬ﺪﻩ ﮐﺔ ﺣﻮﺍﻟﺔ ﺳﺔ ﺍﻥ ﮐﯽ ﺟ‪＋‬ﻟﺖ ﻣﻮﺟﻮﺩ ‪ Ｂ‬ﺍﻭﺭ‬ ‫ﺑ‪＋‬ﺷﺒﻪ ﻭﻩ ﺍﻥ ﺩﻭﻧﻮﺃ ﻣ‪ Ｓ‬ﺍﺱ ﻣﻘﺎﻡ ﭘﺮ ﻓﺎﺋﺰ ﻫ‪ Ｓ‬ﺍ ﺱ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﺩﻭ ﺍﻓﺮﺍﺩ ‪Ｌ‬ﯽ ﺍﺧﺘ‪＋‬ﻑ‬ ‫ﻧﻬ‪ Ｓ‬ﺭﮐ‪％‬ﺘﺔ ۔ﺍﻟﺒﺘﻪ ﺍﮔﺮ ‪ Ａ‬ګﻪ ﺑﺎﺕ ﮐﻬ‪ Ｓ‬ﮐﻪ ﻓﻘﻪ ﺍﻭﺭ ﻋﻘ‪，‬ﺪﻩ ﮐﺔ ﺑﺆﺓ ﺑﺆﺓ ﻋﻠﻤﺎءﺟ‪，‬ﺴﺔ‬ ‫ﺍﻣﺎﻡ ﻣﺤﻤﺪ ﺑﻦ ﺍﺑﺮﺍﻫ‪，‬ﻢ‪ ‬ﺍﻭﺭ ﻋ‪＋‬ﻣﻪ ﺩﻭﺳﺮﯼ‪ ‬ﮐﺔ ﺍﻗﻮﺍﻝ ﺍﮔﺮ ﺍﻟﺒﺎ ﮐﺔ ﻗﻮﻝ ﮐﺔ‬ ‫ﻣﺘﻌﺎﺭﺽ ﻫﻮﺃ ﺗﺎﺑ‪＋‬ﺷﺒﻪ ﺍﻥ ﺩﻭﻧﻮﺃ ﮐﺔ ﺍﻗﻮﺍﻝ ﮐﻮ ﺍﻟﺒﺎ ﮐﺔ ﻗﻮﻝ ﭘﺮ ﺗﺮﺟ‪，‬ﺢ ﺩﯼ ﺟﺎﺋﺔ‬ ‫ﮔﯽ ﺍګﺴﺔ ﺻﺤﺖ ﺍﻭﺭ ﺳﻘﻢ ﺣﺪګﺚ ﺳﺔ ﻣﺘﻌﻠﻖ ﺍﻟﺒﺎ ﮐﺔ ﺍﻗﻮﺍﻝ ﮐﻮ ﺍﻥ ﺩﻭﻧﻮﺃ ﮐﺔ‬ ‫ﺍﻗﻮﺍﻝ ﭘﺮ ﺳﺒﻘﺖ ﺩﯼ ﺟﺎﺋﺔ ﮔﯽ ﺗﻮ ‪ Ａ‬ﭘﺮ ﮐﻮﺋﯽ ﺍﻋﺘﺮﺍﺽ ﻧﻬ‪ Ｓ‬ﻫﻮﻧﺎ ﭼﺎﻫ‪，‬ﺌﺔ ګﻬﯽ ﻋﻠﻢ‬ ‫‪،‬ﺣﻖ ﺍﻭ ﺭ ﺗﻘﻮﯼ ﺳﺔ ﻗﺮګﺐ ﺗﺮ ‪ Ｂ‬۔ﺍﮔﺮ ﺳﭽﺔ ﻫﻮ ﺗﻮ ﺩﻟ‪，‬ﻞ ﭘ‪，‬ﺶ ﮐﺮﻭ۔‬ ‫ﺍﻟﺒﺎ‪ _‬ﮐﺌﯽ ﻣﻘﺎﻣﺎﺕ ﭘﺮ ﺍګﻤﺎﻥ ﮐﺔ ﻣﻮﺿﻮﻉ ﮐﺔ ﻣﺘﻌﻠﻖ ﺗﺼﺮګﺢ ﮐﯽ ‪ Ｂ‬ﺟﺲ ﮐﺎ‬ ‫ﺧ‪＋‬ﺻﻪ ګﻪ ‪ Ｂ‬ﮐﻪ ﺍګﻤﺎﻥ ﻗﻮﻝ ﺍﻭﺭ ﻓﻌﻞ ﮐﺎﻧﺎﻡ ‪ Ｂ‬ﺯﺑﺎﻥ ﮐﺎ ﻗﻮﻝ ﺍﻭﺭ ﺩﻝ ﮐﺎ ﻗﻮﻝ ﻭﻓﻌﻞ ﺍﻭﺭ‬ ‫ﺟﻮﺍﺭﺡ ګﻌﻨﯽ ﺍﻋﻀﺎءﮐﺎ ﻓﻌﻞ ﺍګﻤﺎﻥ ﮐﺔ ﺍﺭﮐﺎﻥ ﺳﺔ ﻧﻬ‪ Ｂ Ｓ‬ﺑﻠﮑﻪ ﺍګﻤﺎﻥ ﮐﺔ ﮐﻤﺎﻝ ﮐﺎ‬ ‫ﺫﺭګﻌﻪ ‪) Ｂ‬ﺳﻠﻒ ﮐﺔ ﺍﺱ ﻗﻮﻝ ﮐﻪ ”ﺍګﻤﺎﻥ ﺩﻝ ﮐﺔ ﺍﻋﺘﻘﺎﺩ ‪،‬ﺯﺑﺎﻥ ﮐﺔ ﺍﻗﺮﺍﺭ‪،‬ﺍﻋﻀﺎءﮐﺔ ﻋﻤﻞ‬ ‫ﮐﺎ ﻧﺎﻡ ‪“ Ｂ‬ﭘﺮ ﺍﺑﻦ ﺣﺠﺮ‪ ‬ﮐﯽ ﻓﺘﺢ ﺍﻟﺒﺎﺭﯼ ﻣ‪ Ｓ‬ﺗﻌﻠ‪，‬ﻖ ﺳﺔ ﺣﻠﺒﯽ )ﺟﻮ ﮐﻪ ﺩﻭﺭﺣﺎﺿﺮ‬ ‫ﮐﺔ ﻣﺮﺟﺌﻪ ﻣ‪ Ｓ‬ﺳﺔ ﺍګﮏ ‪( Ｂ‬ﮐﺔ ﺍﺳﺘﺸﻬﺎﺩ ﮐﻮ ﺍﻟﺒﺎ _ ﻗﺒﻮﻝ ﮐ‪，‬ﺎ ‪ Ｂ‬ﻭﻩ ﺳﻠﻒ ﮐﺔ‬ ‫ﺍﺱ ﻗﻮﻝ ﺳﺔ ګﻪ ﻣﺮﺍﺩ ﻟ‪，‬ﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ﺍﻋﻤﺎﻝ ﺷﺮﻁ ﮐﻤﺎﻝ ﻫ‪ Ｓ‬ﺍﺳﯽ ﻟﺌﺔ ﻭﻩ ﺍګﻤﺎﻥ ﮐﯽ ﮐﻤﯽ‬ ‫ﺯګﺎﺩﺗﯽ ﮐﺔ ﻗﺎﺋﻞ ﻫ‪ Ｓ‬ﺍﺱ ﮐﺎګﻪ ﻣﻌﻨﯽ ﻧﻬ‪ Ｓ‬ﮐﻪ ﺍﻟﺒﺎ ﮐﺔ ﻣﺬﻫﺐ ﻣ‪ Ｓ‬ﺍﻋﻤﺎﻝ ﺍګﻤﺎﻥ ﮐﺎ‬ ‫ﺭﮐﻦ ﻫ‪Ｓ‬۔ﻣ‪＋‬ﺣﻈﻪ ﻫﻮ ”ﺣﻘ‪，‬ﻘ＆ ﺍﻻګﻤﺎﻥ ﻋﻨﺪﺍ ﻟﺸ‪，‬ﺦ ﺍﻻﻟﺒﺎ“ﺍﺯ ﺇﺍﮐ＂ﺮ ﻣﺤﻤﺪ ﺑﻦ ﺭﺣ‪，‬ﻢ‬ ‫ﻣﻌﻤﻮﻟﯽ ﺗﺼﺮﻑ ﮐﺔ ﺳﺎﺗ‪ ＃‬۔ﻧ‪，‬ﺰ ﻫﻤﺎﺭﯼ ﮐﺘﺎﺏ ”ﺣﻘ‪，‬ﻘ＆ ﺍﻻګﻤﺎﻥ“(ﺍﻟﺒﺎ ﺭﮐﻦ ﺍﻭﺭ ﺷﺮﻁ‬ ‫ﮐﺔ ﻓﺮﻕ ﮐﻮ ﺑ‪，‬ﺎﻥ ﮐﺮ_ ﻣ‪ Ｓ‬ﻣﻀﻄﺮﺏ ﻫ‪ Ｓ‬ﺍګﺴﺔ ﻫﯽ ﺍګﻤﺎﻥ ﮐﺔ ﺍﻭﺭ ﻋﻤﻞ ﮐﺔ ﻣﺎﺑ‪，‬ﻦ‬ ‫ﺗﻌﻠﻖ ﮐﯽ ﺗﺤﺪګﺪ ﻣ‪ Ｓ‬ﻣﻀﻄﺮﺏ ﻫ‪ Ｓ‬ﺍ‪ Ｈ‬ﺍﻟﺴﻨﻪ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﺍﻟﻔﺎﻅ ﻣ‪ Ｓ‬ﺍﻭﺭ ﺣﻨﻔ‪，‬ﻪ ﮐﺔ‬ ‫ﺳﺎﺗ‪ ＃‬ﺣﻘ‪，‬ﻘﺖ ﻣ‪ Ｓ‬ﻣﻮﺍﻓﻖ ﻫ‪ Ｓ‬۔ﺍﻭﺭ ﺍﺱ ﺳﺔ ﻭﺍﷲ ﺍﻟﺒﺎ ﮐﯽ ﻗﺪﺭﻭﻣﻨﺰﻟﺖ ﻣ‪ Ｓ‬ﮐﻮﺋﯽ‬

‫‪140‬‬ ‫ﮐﻤﯽ ﻭﺍﻗﻊ ﻧﻬ‪ Ｓ‬ﻫﻮﺋﯽ ﻭﻩ ﺑﺪﺳﺘﻮﺭ ﻣﺤﺪﺙ ﻣﺤﻘﻖ ﻋﺎ‪ Ｐ‬ﻫﯽ ﻫ‪ Ｓ‬ﺑﻠﮑﻪ ﻫﻤ‪ Ｃ Ｓ‬ﺍګﮏ ﺳﺔ‬ ‫ﺑﺆځ ﮐﺮ ﻋﺰګﺰ ﻫ‪ Ｓ‬ﭘ‪％‬ﺮ ‪Ｌ‬ﯽ ﺍﺱ ﻣﻘﺎﻡ ﭘﺮ ﺍﻧﻬﻮﺃ _ ！‪％‬ﻮﮐﺮ ﮐ‪％‬ﺎﺋﯽ ‪ Ｂ‬ﺟ‪，‬ﺴﺔ ﺍﻥ ﺳﺔ‬ ‫ﭘﻬﻠﺔ ﺩګﮕﺮ ﺍﮐﺎﺑﺮ‪Ｌ‬ﯽ ！‪％‬ﻮﮐﺮ ﮐ‪％‬ﺎﭼﮑﺔ ﻫ‪ Ｓ‬ﺟ‪，‬ﺴﺔ ﺍﺑﻦ ﺣﺠﺮ ﻋﺴﻘ‪＋‬ﺟﻦ ﻣﻘﺎﻡ‬ ‫ﻭﻣﺮﺗﺒﻪ ﻋﺎﻟﯽ ‪Ｂ‬۔ﻣ‪ Ｓ‬ﺍﭘﻨﯽ ﺁﻧﮑ‪％‬ﻮﺃ ﺳﺔ ﻋﺘ‪，‬ﺒﯽ ﮐﻮ ﺍﻟﺒﺎ ﮐﺔ ﻣﺘﻌﻠﻖ ﺍﺱ ﻃﺮﺡ ﮐﯽ‬ ‫ﺑﺎﺗ‪ Ｓ‬ﭘ‪＋，％‬ﺗﺎ ﺩګﮑ‪％‬ﺘﺎ ﻫﻮﺃ ﮐﻬﺘﺎ ‪ Ｂ‬ﮐﻪ ‪”:‬ﻋﺎ‪ Ｐ‬ﺍﻣﺖ ﺍﻟﺒﺎ ﮐﺔ ﻣﺘﻌﻠﻖ ﺍﷲ ﮐﺎﺧﻮﻑ ﮐﺮﻭ‬ ‫ﺟﺲ _ ﺍﻥ ﭘﺮ ﻣﺮﺟﺌﻪ ﻫﻮ_ ﮐﺎ ﺍﻟﺰﺍﻡ ﻟﮕﺎګﺎ ﺍﺱ _ ﺍﻥ ﮐﺎ ﻣﺮﺗﺒﻪ ﮔ‪＂％‬ﺎګﺎ ﺍﻥ ﮐﯽ ﻋﺰﺕ‬ ‫ﮐﻮ ﺣ‪＋‬ﻝ ﺳﻤﺠ‪％‬ﺎ ﻣﺪﺩ ﮐ‪，‬ﺠﺌﺔ ﺍﺓ ﻣﺤﺒﺎﻥ ﺍﻟﺒﺎ“ﻋﺘ‪，‬ﺒﯽ ﺳﺔ ﭘ‪％‬ﺮ ‪ Ａ‬ﮐﻬ‪ Ｓ‬ﮔﺔ ﮐﻪ‬ ‫ﺍﻟﺰﺍﻣﺎﺕ ﻟﮕﺎ_ ﺳﺔ ﮐﭽ‪ ＃‬ﺣﺎﺻﻞ ﻧﻪ ﻫﻮﮔﺎ ﻣ‪ Ｓ‬ﺍﻟﺒﺎ ﮐﺔ ﻣﺘﻌﻠﻖ ګﻬﯽ ﮐﻬﺘﺎ ﻫﻮﺃ ﮐﻪ‬ ‫ﺍﻧﻬﻮﺃ _ ﺍﺱ ﺍﻣﺖ ﮐﯽ ﺑﺆﯼ ﺧﺪﻣﺖ ﮐﯽ ﺧﺎﺹ ﮐﺔ ﺣﺪګﺚ ﮐﯽ ﺗﺤﻘ‪，‬ﻖ ﺍﻭﺭ ﺗﺼﻨ‪，‬ﻒ‬ ‫ﻭﺗﺎﻟ‪，‬ﻒ ﮐﺔ ﺣﻮﺍﻟﺔ ﺳﺔ ﺍﻥ ﮐﯽ ګﻪ ﺧﺪﻣﺎﺕ ﺍﻥ ﮐﺔ ﺭﺏ ﮐﺔ ﺣﻀﻮﺭ ﻋﻤﺪﻩ ﮔﻮﺍﻫﯽ ﺩګﺄ‬ ‫ﮔﯽ ﺍﻥ ﺷﺎءﺍﷲ ﻟ‪，‬ﮑﻦ ﺣﻖ ﺑﻬﺮﺣﺎﻝ ﺣﻖ ‪ Ａ Ｂ‬ﻣﺪﺧﻠﯽ ﮐﯽ ﻃﺮﺡ ﻧﻬ‪ Ｓ‬ﺟﻮ ﺩﺍﻋ‪，‬ﺎﻥ‬ ‫ﺍﺳ‪＋‬ﻡ ﮐﺔ ﺧ‪＋‬ﻑ ﺑﻐﺾ ﻭﻋﻨﺎﺩ ﺳﺔ ‪Ｌ‬ﺮﺍ ﭘﺆﺍ ‪ Ｂ‬ﮐﻪ ﺳ‪，‬ﺪ ﻗﻄﺐ ﺷﻬ‪，‬ﺪ‪‬ﮐﻮ ﮐﺎﻓﺮ ﻗﺮﺍﺭ‬ ‫ﺩګﺘﺎ ‪ Ｂ‬ﺍﻭﺭ ﺍﻥ ﭘﺮ ﺍﻟﺰﺍﻣﺎﺕ ﮐﯽ ﺑﺎﺭﺵ ﮐﺮﺗﺎ ‪ Ｂ‬ﺍﷲ ﺟﺎﻧﺘﺎ ‪ Ｂ‬ﮐﻪ ﻣﺪﺧﻠﯽ ﮐﺎ ﺑﺆﺓ ﺳﺔ ﺑﺆﺍ‬ ‫ﮐﺎﺭﻧﺎﻣﻪ ‪Ｌ‬ﯽ ﺳ‪，‬ﺪ ﻗﻄﺐ ﮐﯽ ﺗﺼﺎﻧ‪，‬ﻒ ﮐﺔ ！ﺨﻨﺔ ﺗﮏ ‪Ｌ‬ﯽ ﻧﻬ‪ Ｓ‬ﭘﻬﻨﭻ ﺳﮑﺘﺎ ﻋ‪＋‬ﻭﻩ ﭼﻨﺪ‬ ‫ﺍګﮏ ﺍﺩګﺒﺎﻧﻪ ﺯﻻﺕ ﮐﺔ ﺍﻭﺭ ﺁﺳﻤﺎﻥ ﻭﺯﻣ‪，‬ﻦ ﮐﺔ ﻣﺎﺑ‪，‬ﻦ ﮐﺎ ﻓﺎﺻﻠﻪ ﮐﺲ ﻗﺪﺭ ‪ Ｂ‬۔‬ ‫ﺍﺏ ‪ Ａ‬ﺁ！‪％‬ﻮګﺄ ﻓﺼﻞ ﮐﯽ ﻃﺮﻑ ﺁﺗﺔ ﻫ‪ Ｓ‬ﻋﺘ‪，‬ﺒﯽ _ ﺟﻮ ﺟﻮﺍﺑﺎﺕ ﻣﺠﻤﻞ ﺍﻧﺪﺍﺯ ﻣ‪Ｓ‬‬ ‫ﺩګﺌﺔ ﻫ‪ Ｓ‬ﺍﻥ ﺳﺔ ﺻﺮ ﻑ ﻧﻈﺮ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﮐ‪，‬ﻮﻧﮑﻪ ﺍﺱ ﮐﺎ ﮐﻮﺋﯽ ﻧﺘ‪，‬ﺠﻪ ﺣﺎﺻﻞ ﻧﻪ‬ ‫ﻫﻮﮔﺎﺍﻭﺭ ﻋﺘ‪，‬ﺒﯽ _ ﺧﻮﺩ ﭘﺮ ﮐﺌﺔ ﺟﺎ_ ﻭﺍﻟﺔ ﺍﻋﺘﺮﺍﺿﺎﺕ ﮐﺎ ﺟﻮ ﺭﺩّ ﮐ‪，‬ﺎ ‪ Ｂ‬ﺍﻭﺭ ﺍﻥ‬ ‫ﻟﻮﮔﻮﺃ ﮐﺎ ﺟﻮ ﺍﺱ ﮐﺔ ﻧﻈﺮګﺔ ﮐﻮ ﻣﺮﺟﺌﻪ ﮐﺔ ﻣﻮﺍﻓﻖ ﻗﺮﺍﺭ ﺩګﺘﺔ ﻫ‪ Ｓ‬ﺍﻥ ﮐﯽ ﻃﺮﻑ ﺁﺗﺔ‬ ‫ﻫ‪ Ｓ‬ﭼﻨﺎﻧﭽﻪ ‪ Ａ‬ﮐﻬﺘﺔ ﻫ‪:Ｓ‬‬ ‫ ‬

‫ﺑﺪﻋﺘ‪，‬ﻮﺃ ﮐﺔ ＠ﺃ ﺍ‪ Ｈ‬ﺍﻟﺴﻨﻪ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﺑﻌﺾ ﺍﻗﻮﺍﻝ ﻣ‪ Ｓ‬ﻣﻮﺍﻓﻖ ﻫﻮ_ ﺳﺔ ګﻪ‬

‫ﻻﺯﻡ ﻧﻬ‪ Ｓ‬ﺁﺗﺎ ﮐﻪ ﺍﻥ ﺳﺔ ﺻﻔﺖ ﺑﺪﻋﺖ ﮐﯽ ﻧﻔﯽ ﮐﺮﺩﯼ ﺟﺎﺋﺔ ﺍګﮏ ﺍﺩ ﻃﺎﻟﺐ ﻋﻠﻢ‬ ‫‪Ｌ‬ﯽ ﺟﺎﻧﺘﺎ ‪ Ｂ‬ﮐﻪ ﺑﺪﻋﺘ‪，‬ﻮﺃ ﮐﺔ ﺑﻌﺾ ﺍﻗﻮﺍﻝ ﺍ‪ Ｈ‬ﺍﻟﺴﻨﻪ ﮐﺔ ﻣﻮﺍﻓﻖ ﻫﻮﺗﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺍﻥ ﮐﺔ‬

‫‪141‬‬ ‫ﻓﺮﻗﺔ ﮐﺔ ﺑﻨ‪，‬ﺎﺩﯼ ﻧﻈﺮګﺎﺕ ﻭﺍﺻﻮﻝ ﺳﺔ ﻣﺘﻌﻠﻖ ﺍﻗﻮﺍﻝ ﺍ‪ Ｈ‬ﺍﻟﺴﻨﻪ ﮐﺔ ﻣﺨﺎﻟﻒ ﻫﻮﺗﺔ‬ ‫ﻫ‪Ｓ‬۔‬ ‫ ‬

‫ﮐﺴﯽ ‪Ｌ‬ﯽ ﻓﺮﻗﺔ ﮐﺔ ﺍﻗﻮﺍﻝ ﺍګﮏ ﺩﻭﺳﺮﺓ ﺳﺔ ﻣﺘﻌﻠﻖ ﻧﻬ‪ Ｓ‬ﻫﻮﺗﺔ ﻣﺜ‪ ً＋‬ﻣﺮﺟﺌﻪ‬

‫ﮐﺔ ﺑ‪，‬ﺲ ﺳﺔ ﺯګﺎﺩﻩ ﻓﺮﻗﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ‪ Ｃ‬ﺍګﮏ ﮐﺔ ﻣﺨﺘﻠﻒ ﺍﻗﻮﺍﻝ ﻫ‪Ｓ‬۔‬ ‫‬

‫ﺑﺪﻋﺎﺕ ﺁﺧﺮ ﻭﻗﺖ ﺗﮏ ﻣﺴﻠﻤﺎﻧﻮﺃ ﮐﺔ ﻣﺎﺑ‪，‬ﻦ ﻣﻮﺟﻮﺩ ﺭﻫ‪ Ｓ‬ﮔﯽ ﺍﻭﺭ ګﻪ ﮔﺮﻭﻩ‬

‫ﺟﻮ ﻣﺮﺟﺌﻪ ﮐﺔ ﻫﯽ ﻋﻘ‪，‬ﺪﺓ ﮐﺎ ﺣﺎﻣﻞ ‪ Ｂ‬ﺍﺱ ﮐﯽ ﺷﮑﻞ ﻣﻘﻠﺪګﻦ ﻣﺮﺟﺌﻪ ﺳﺔ ﺍﮔﺮﭼﻪ‬ ‫ﻣﺨﺘﻠﻒ ‪ Ｂ‬ﻟ‪，‬ﮑﻦ ﻣﻨﺒﻊ ﻭﺳﺮﭼﺸﻤﻪ ﺍګﮏ ‪ Ｂ‬ګﻌﻨﯽ ﺍګﻤﺎﻥ ﺍﻭﺭ ﻣﺤﻞ ﺍګﻤﺎﻥ ګﻌﻨﯽ ﻋﻤﻞ‬ ‫ﺳﺔ ﻣﺘﻌﻠﻖ ﻏﻠﻂ ﻓﻬﻢ ﺍﻭﺭ ﻋﻤﻠﯽ ﻃﻮﺭ ﭘﺮ ګﻪ ﺻﻮﻓ‪，‬ﻪ ﻫ‪ Ｓ‬ﮐﻪ ګﻪ ﺍﭘﻨﺔ ﭘ‪，‬ﺮﻭﮐﺎﺭﻭﺃ ﮐﯽ‬ ‫ﺗﺮﺑ‪，‬ﺖ ﻫﯽ ﺍﺳﯽ ﻃﺮﺯ ﭘﺮ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺑﺎﻃﻦ ﻣ‪ Ｓ‬ګﻪ ﺳ‪，‬ﮑﻮﻟﺮ ﺍﻭﺭ ﻻﺩګﻦ ﻫ‪ Ｓ‬ﮐﻪ‬ ‫ﻋﻤﻠﯽ ﻃﻮﺭ ﭘﺮ ﺩګﻦ ﺍﻭﺭ ﺳ‪，‬ﺎﺳﺖ ﺩﻭﻧﻮﺃ ﮐﻮ ﺍﻟﮓ ﺍﻟﮓ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺍﭘﻨﺔ ﭘ‪，‬ﺮﻭﮐﺎﺭﻭﺃ‬ ‫ﮐﻮ ﺍﻣﺮﺍءﻭﺣﮑﺎﻡ ﮐﺔ ﻣﺘﻌﻠﻖ ﮔﻔﺘﮕﻮ ﮐﺮ_ ﺳﺔ ﺇﺭﺍﺗﺔ ﻫ‪ Ａ Ｓ‬ﮐﻬﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ﻋﺎﻡ ﻃﻮﺭ ﭘﺮ‬ ‫ﺗﺎﺭګﺦ ﺍﺳ‪＋‬ﻣﯽ ﻭ ﺗﺎﺭګﺦ ﻋﻘﺎﺋﺪ ﻣ‪ Ｓ‬ﺍﺱ ﻓﺮﻗﺔ ﮐﯽ ﻧﺸﻮﻭﻧﻤﺎ ﮐﻮﺋﯽ ﺍﻧﻮﮐ‪％‬ﯽ ګﺎ ﻧﺌﯽ ﺑﺎﺕ‬ ‫ﻧﻬ‪ Ｂ Ｓ‬۔‬ ‫ ‬

‫ﺍﻭﺭ ﺧﺎﺹ ﻃﻮﺭ ﭘﺮ ګﻪ ﮐﻪ ﻣﺮﺟﺌﻪ ﮐﯽ ﺑﺪﻋﺖ ﺳﺔ ﮐﻠﯽ ﻃﻮﺭ ﭘﺮ ﺧﺎﺭﺝ ﻫﻮ_ ﮐﺔ‬

‫ﻟﺌﺔ ﺻﺮﻑ ګﻪ ﺍﻗﺮﺍﺭ ﮐﻪ ﺍګﻤﺎﻥ ﻗﻮﻝ ﻭﻋﻤﻞ ﮐﺎﻧﺎﻡ ‪ Ｂ‬ﮐﺎ‪ Ｑ‬ﻧﻬ‪ Ｓ‬ﺍﻭﺭ ﺍﺋﻤﻪ ﻣ‪ Ｓ‬ﺳﺔ ﺟﺲ‬ ‫ﮐﺴﯽ _ ﺍګﺴﺎ ﮐﻬﺎ‪ Ｂ‬ﺗﻮ ﺍﺱ ﮐﺎ ﻣﻘﺼﺪ ګﻪ ‪ Ｂ‬ﮐﻪ ﺍﺱ ﺍﻗﺮﺍﺭ ﺍﻭﺭ ﺍﺱ ﮐﺔ ﻣﺤﻞ ﮐﯽ‬ ‫ﺍﻫﻤ‪，‬ﺖ ﮐﻮ ﺍﺟﺎﮔﺮ ﮐ‪，‬ﺎﺟﺎﺋﺔ ﺍﻭﺭ ګﻪ ﺑﺘﺎګﺎﺟﺎﺋﺔ ﮐﻪ ګﻪ ﺍﭘﻨﯽ ﺷﺮﻭﻁ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﺍ‪ Ｈ‬ﺍﻟﺴﻨﻪ‬ ‫ﮐﺎ ﻋﻘ‪，‬ﺪﻩ ‪ Ｂ‬ﺍﺱ ﮐﯽ ﺩﻟ‪，‬ﻞ ﺭﺳﻮﻝ ﺍﷲ‪ ‬ﮐﺎ ګﻪ ﻓﺮﻣﺎﻥ ‪”: Ｂ‬ﻣﻦ ﻗﺎﻝ ﻻﺍﻟٰﻪ ﺍﻻﺍﷲ ﺧﺎﻟﺼﺎ‬ ‫ﻣﻦ ﻗﻠﺒﻪ ﺩﺧﻞ ﺍﻟﺠﻨ＆ “ګﻌﻨﯽ ﺟﺲ _ ﺧﻠﻮﺹ ﺩﻝ ﺳﺔ ﻻﺍﻟٰﻪ ﺍﻻﺍﷲ ﮐﻬﺎ ﻭﻩ ﺟﻨﺖ ﻣ‪Ｓ‬‬ ‫ﺩﺍﺧﻞ ﻫﻮﺍ۔ﻣﺮﺟﺌﻪ ﮐﺔ ﺑﺮﺧ‪＋‬ﻑ ﺍ‪ Ｈ‬ﺍﻟﺴﻨﻪ ﻣ‪ Ｓ‬ﺳﺔ ﮐﺴﯽ _ ‪Ｌ‬ﯽ ﺍﺳﺔ ﻋﻤﻮﻡ ﭘﺮ ﻧﻬ‪Ｓ‬‬ ‫ﻟ‪，‬ﺎ ﮐ‪，‬ﻮﻧﮑﻪ ګﻬﺎﺃ ﻋﻤﻮﻡ ﮐﯽ ﻣﮑﻤ‪＋‬ﺕ ‪،‬ﻟﻮﺍﺯﻡ ﻭﻣﻘﺘﻀ‪，‬ﺎﺕ ﺷﻬﺎﺩﺕ ﮐﺔ ﺫﺭګﻌﺔ ﺗﺨﺼ‪，‬ﺺ‬ ‫ﮐﯽ ﺟﺎﺋﺔ ﮔﯽ ګﻬﯽ ﺻﻮﺭﺕ ﺣﺎﻝ ﺍﻥ ﺍﺋﻤﻪ ﮐﺔ ﮐ‪＋‬ﻡ ﮐﯽ ‪Ｌ‬ﯽ ‪ Ｂ‬ﺟﻮ ﮐﻬﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ﺟﺲ‬ ‫_ ﺍﺱ ﻃﺮﺡ ﮐﻬﺎ ﻭﻩ ﺍﺭﺟﺎءﺳﺔ ﺧﺎﺭﺝ ﻫﻮﮔ‪，‬ﺎ ﺍﺱ ﻃﺮﺡ ﮐﺔ ﺩګﮕﺮ ﻋﺎﻡ ﺍﻗﻮﺍﻝ ﮐﻪ ﻋﺘ‪，‬ﺒﯽ‬

‫‪142‬‬ ‫ﺍﺳﯽ ﻃﺮﺡ ﮐﺔ ﺍﻗﻮﺍﻝ ﻫﯽ ﺑﻄﻮﺭ ﺩﻟ‪，‬ﻞ ﭘ‪，‬ﺶ ﮐﺮﺗﺎ ‪ Ｂ‬ﺣﺎﻻﻧﮑﻪ ﺍﺳﺔ ﭼﺎﻫ‪，‬ﺌﺔ ﮐﻪ ﻋﺮ‪Ｋ‬‬ ‫ﺯﺑﺎﻥ ﮐﯽ ﻓﺼﺎﺣﺖ ﻭﺑ‪＋‬ﻏﺖ ﮐﻮ ‪Ｌ‬ﯽ ﭘ‪，‬ﺶ ﻧﻈﺮ ﺭﮐ‪％‬ﺔ ۔‬ ‫ ‬

‫ﺍﺳﯽ ﺑﻨﺎءﭘﺮ ګﻪ ﺍﻗﺮﺍﺭ ﮐﻪ ﺍګﻤﺎﻥ ﻗﻮﻝ ﻭﻋﻤﻞ ﮐﺎﻧﺎﻡ ‪ Ｂ‬ﺍﺱ ﺳﺔ ګﻪ ﻻﺯﻡ ﻧﻬ‪ Ｓ‬ﺁﺗﺎ‬

‫ﮐﻪ ﻭﻩ ﺍﺱ ﺑﺎ ﺕ ﮐﺎ ﻫﯽ ﻗﺎﺋﻞ ﻫﻮ ﮐﻪ ﻋﻤﻞ ﺍګﻤﺎﻥ ﮐﯽ ﻣﺎﻫ‪，‬ﺖ ﺍﻭﺭ ﺣﻘ‪，‬ﻘﺖ ﺍﻭﺭ ﺭﮐﻦ ‪Ｌ‬ﯽ‬ ‫‪ Ｂ‬ﺑﻠﮑﻪ ﺍﻥ ﮐﺔ ﻧﺰﺩګﮏ ﺟ‪，‬ﺴﺎ ﮐﻪ ﻋ‪＋‬ﻣﻪ ﺍﻟﺒﺎ ﮐﺎ ﻣﺬﻫﺐ ‪ Ｂ‬ﻋﻤﻞ ﺍګﻤﺎﻥ ﮐﺔ ﮐﻤﺎﻻﺕ‬ ‫ﻣ‪ Ｓ‬ﺳﺔ ‪ Ｂ‬ﺟﻮ ﮐﻢ ﺯګﺎﺩﻩ ﻫﻮﺗﺔ ﺭﻫﺘﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺍﺱ ﻗﻮﻝ ﺍﻭﺭ ﺳﻠﻒ ﮐﺔ ﻗﻮﻝ ﻣ‪ Ｓ‬ﺑﺆﺍ‬ ‫ﻭﺍﺿﺢ ﻓﺮﻕ ‪ Ｂ Ｂ‬ﺳﻠﻒ ﺍګﻤﺎﻥ ﮐﯽ ﮐﻮﺋﯽ ﺍګﺴﯽ ﺗﻌﺮګﻒ ﻧﻬ‪ Ｓ‬ﮐﺮﺗﺔ ﺟﻮ ﺍګﻤﺎﻥ ﮐﯽ‬ ‫ﺯګﺎﺩﺗﯽ ﺍﻭﺭ ﮐﻤﯽ ﻗﺒﻮﻝ ﻧﻪ ﮐﺮﺓ ﺑﻠﮑﻪ ﺍﻥ ﮐﺔ ﻧﺰﺩګﮏ ﮐﻤﯽ ﺯګﺎﺩﺗﯽ ﺍګﻤﺎﻥ ﮐﺔ ﺗﻤﺎﻡ‬ ‫ﻣﺮﮐﺒﺎﺕ ﺟ‪，‬ﺴﺔ ﻋﻠﻢ‪،‬ﺗﺼﺪګﻖ‪،‬ﺍﻟﺘﺰﺍﻡ‪،‬ﺍﻧﺸﺎء‪،‬ﺗﻨﻔ‪，‬ﺬﺍﻭﺭ ﺍﻧﻘ‪，‬ﺎﺩ ﻣ‪ Ｓ‬ﻭﺍﻗﻊ ﻫﻮﺗﯽ ‪ Ｂ‬ﺣﻖ‬ ‫ﺗﻮ ګﻪ ‪ Ｂ‬ﮐﻬﻪ ﺳﻠﻒ ﮐﺔ ﺍﻗﻮﺍﻝ ﻭﮐﻠﻤﺎﺕ ﺳﺔ ﺍﻥ ﺑﺎﺭګﮏ ﺍﻣﺘ‪，‬ﺎﺯﺍﺕ ﻭﻓﺮﻭﻕ ﮐﺎ ﺍﺩﺭﺍﮎ‬ ‫ﺍﺳﯽ ﻭﻗﺖ ﮐ‪，‬ﺎ ﺟﺎﺳﮑﺘﺎ ‪ Ｂ‬ﺟﺐ ﺍﻥ ﻣ‪ Ｓ‬ﺧﻮﺏ ﺗﺤﻘ‪，‬ﻖ ﻭﺟﺴﺘﺠﻮ ﮐﯽ ﺟﺎﺋﺔ ﻧﻪ ﮐﻪ‬ ‫ﺻﺮﻑ ﺍﻗﻮﺍﻝ ﮐﻮ ﺟﻤﻊ ﺍﻭﺭ ﻣﺮﺗﺐ ﮐﺮﻟ‪，‬ﻨﺔ ﺳﺔ۔ﺍﻭﺭ ﻣﺤﻘﻘ‪，‬ﻦ ﮐﯽ ﭘ‪，‬ﺶ ﮐﺮﺩﻩ ﺗﺤﻘ‪，‬ﻖ ﻣ‪Ｓ‬‬ ‫ﻏﻮﺭ ﻭﻓﮑﺮ ﮐﺮ_ ﻭﺍﻟﻮﺃ ﮐﯽ ﺍﮐﺜﺮګﺖ ﻣﺤﻘﻖ ﮐﯽ ﺫﻫﻨﯽ ﺍﺳﺘﻌﺪﺍﺩ ﺳﺔ ﺑﺔ ﺧﺒﺮ ﻫﻮﺗﯽ ‪Ｂ‬‬ ‫ﺟﺒﮑﻪ ګﻬﯽ ﺍﺳﺘﻌﺪﺍﺩ ﻧﺼﻮﺹ ﮐﯽ ﺗﺤﻘ‪，‬ﻖ ﺍﻭﺭﻣﻌﺎ ﮐﺔ ﺍﺳﺘﻨﺒﺎﻁ ﻣ‪ Ｓ‬ﺑﺆﯼ ﻧﺎﺯﮎ‬ ‫ﺣ‪，‬ﺜ‪，‬ﺖ ﺭﮐ‪％‬ﺘﯽ ‪ Ｂ‬ﻧ‪，‬ﺰ ‪ Ｃ‬ﺍﻧﺴﺎﻥ ﻣ‪ Ｓ‬ﺻ‪＋‬ﺣﺘ‪ Ｓ‬ﻣﻮﺟﻮﺩ ﻫﻮﺗﯽ ﻫ‪ Ｓ‬ﮐ‪，‬ﻮﻧﮑﻪ ﺗﻤﺎﻡ‬ ‫ﺍﻧﺴﺎﻥ ﻓﻬﻢ ‪،‬ﺗﺠﺰګﻪ ﻭﺍﺩﺭﺍﮎ ﮐﯽ ﺻ‪＋‬ﺣ‪，‬ﺘﻮﺃ ﻣ‪ Ｓ‬ﻣﺴﺎﻭﯼ ﻫ‪ Ｓ‬ﺍﻭﺭﻣﺸﮑﻞ ﺍﻣﻮﺭ ﻭﻩ‬ ‫ﻫﻮﺗﺔ ﻫ‪ Ｓ‬ﮐﻪ ﺍﻧﺴﺎ ﻧﻔﺲ ﺍﻥ ﮐﺔ ﺍﺩﺭﺍﮎ ﺳﺔ ﻋﺎﺟﺰ ﻫﻮ_ ﮐﺎ ﺍﻗﺮﺍﺭ ﮐﺮﻟﺔ ۔ﺍﷲ ﺗﻌﺎﻟﯽٰ‬ ‫ﭘﺎﮎ ‪ Ｂ‬ﮐﻪ ﺟﺲ _ ﺻ‪＋‬ﺣ‪，‬ﺘﻮﺃ ﺍﻭﺭ ﺍﻓﻬﺎﻡ ﮐﻮ ﺗﻘﺴ‪，‬ﻢ ﮐ‪，‬ﺎ ‪Ｂ‬۔‬ ‫‬

‫ﻫﻤﺎﺭﯼ ﺍﺱ ﻭﺿﺎﺣﺖ ﺳﺔ ﻣﻌﻠﻮﻡ ﻫﻮﺍ ﮐﻪ ﮐﻤﯽ ﻭﺯګﺎﺩﺗﯽ ﮐﺎ ﻗﻮﻝ ﺍ‪ Ｈ‬ﺍﻟﺴﻨﻪ‬

‫ﻫﻮ_ ﮐﯽ ﺩﻟ‪，‬ﻞ ﻧﻬ‪ Ｓ‬ﺍِﻟَّﺎ ګﻪ ﮐﻪ ﻭﻩ ﺍﺱ ﺑﺎﺕ ﮐﺎ ﻗﺎﺋﻞ ﻫﻮ ﮐﻪ ګﻪ ﮐﻤﯽ ﻭﺯګﺎﺩﺗﯽ ﺍګﻤﺎﻥ ﮐﯽ‬ ‫ﺍﺱ ﻣﺎﻫ‪，‬ﺖ ﻣ‪Ｌ Ｓ‬ﯽ ﻭﺍﻗﻊ ﻫﻮﺗﯽ ‪ Ｂ‬ﻋﻤﻞ ﺟﺲ ﮐﺎ ﺍګﮏ ﺭﮐﻦ ‪ Ｂ‬ﻧﻪ ﮐﻪ ﺷﺮﻁ ﺍﻭﺭ ﺭﮐﻦ‬ ‫ﮐﯽ ﺗﻌﺮګﻒ ﺳﺔ ﻭﺍﺿﺢ ‪ Ｂ‬ﺟﻮ ﮐﻪ ﺍﺻﻮﻝ ﻓﻘﻪ ﻣ‪ Ｓ‬ﻣﻮﺟﻮﺩ ‪Ｂ‬۔‬

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‫ﺟﻨﺲ ﻋﻤﻞ ﮐﯽ ﺍګﮏ ﺍﻣﺘ‪，‬ﺎﺯﯼ ﺧﺎﺻ‪，‬ﺖ ‪) Ｂ‬ﺟﻨﺲ ﻋﻤﻞ ﺍګﻤﺎﻥ ﮐﺎ ﺣﺼﻪ ‪Ｂ‬‬

‫ﺍﺱ ﮐﺔ ﺛﺒﻮﺕ ﻣ‪ Ｓ‬ﻫﻤﺎﺭﯼ ﮐﺘﺎﺏ ”ﺣﻘ‪，‬ﻘ＆ ﺍﻻګﻤﺎﻥ“‪1978‬ﻣ‪＋‬ﺣﻈﻪ ﻫﻮ ﺍﺱ ﻣ‪_ Ａ Ｓ‬‬ ‫ﺍګﻤﺎﻥ ﺍﻭﺳﻂ ﺳﺔ ﻣﺘﻌﻠﻖ ﺍﺑﻦ ﺗ‪，‬ﻤ‪，‬ﻪ ﻭﺩګﮕﺮ ﺳﻠﻒ ﮐﺔ ﺍﻗﻮﺍﻝ ﻭﻧﻈﺮګﺎﺕ ﮐﯽ ﺍﭼ‪％‬ﯽ ﻃﺮﺡ‬ ‫ﻭﺿﺎﺣﺖ ﮐﯽ ‪ Ｂ‬ﺍﻭﺭ ﺍ‪ Ｈ‬ﺍﻟﺴﻨﻪ ﮐﺔ ﺧ‪＋‬ﻑ ﺍﺱ ﮔﺮﻭﻩ ﮐﺎ ‪Ｌ‬ﯽ ﺭﺩّ ﮐ‪，‬ﺎ ‪(Ｂ‬ﺟﺲ ﺳﺔ ﺍﺱ‬ ‫ﮔﺮﻭﻩ ﮐﺔ ﺍﻓﺮﺍﺩ ﻏﺎﻓﻞ ﻫ‪ Ｓ‬ﺍﺱ ﮐﯽ ﻭﺟﻪ ﺍګﻤﺎﻥ ﮐﺔ ﻓﻬﻢ ﺳﺔ ﻣﺘﻌﻠﻖ ﺍﻥ ﮐﺎ ﺧﺒﻂ ‪ Ｂ‬ﮐﻪ‬ ‫ﺍګﮏ ﺗﻮ ﻋﻤﻞ ﮐﻮ ﺍګﻤﺎﻥ ﮐﺎ ﺣﺼﻪ ﻧﻬ‪ Ｓ‬ﻣﺎﻧﺘﺔ ﺍﻭﺭ ﭘ‪％‬ﺮ ﺍﺻﻮﻝ ﻓﻘﻪ ﺳﺔ ﻧﺎﮐﺎ‪ Ｑ‬ﻭﺍﻗﻔ‪，‬ﺖ‬ ‫ﮐﯽ ﺑﻨﺎءﭘﺮ ﻧﻈﺮ ﻋﻤ‪，‬ﻖ ﺳﺔ ﻣﺤﺮﻭﻡ ﻫ‪ Ｓ‬ﺟ‪，‬ﺴﺎ ﮐﻪ ﻣﻮﺟﻮﺩﻩ ﻣﺮﺟﺌﻪ ﮐﯽ ﻃﺮﻑ ﻣﻨﺴﻮﺏ‬ ‫ﺍﺱ ﮔﺮﻭﻩ ﮐﺎ ګﻪ ﺍﻣﺘ‪，‬ﺎﺯﯼ ﻭﺻﻒ ‪ Ｂ‬ﮐ‪，‬ﻮﻧﮑﻪ ﺍﺱ ﮐﯽ ﺑﻨﺴﺒﺖ ﻋﻠﻢ ﺣﺪګﺚ ﮐﯽ ﻃﺮﻑ‬ ‫ﺍﻧﺘﺴﺎﺏ ﺁﺳﺎﻥ ‪ Ｂ‬۔ﺍﻭﺭ ﺟﻨﺲ ﻋﻤﻞ ﮐﺔ ﺍﺟﺰﺍءﮐﻮ ﺗﺮﮎ ﮐﺮﺩګﻨﺎ ﻋﻤﻞ ﮐﻮ ﺑﺎﻟﮑﻞ ﺗﺮﮎ‬ ‫ﮐﺮﺩګﻨﺔ ﮐﯽ ﻣﺎﻧﻨﺪ ﻧﻬ‪ Ｓ‬ﻋﻤﻞ ﮐﻮ ﺑﺎﻟﮑﻞ ﺗﺮﮎ ﮐﺮﺩګﻨﺔ ﺳﺔ ﺍګﻤﺎﻥ ﻣﻌ‪，‬ﻮﺏ ﻫﻮﺟﺎﺗﺎ ‪Ｂ‬‬ ‫ﺟﺒﮑﻪ ﺟﺰﺋﯽ ﻋﻤﻞ ﺗﺮﮎ ﮐﺮ_ ﺳﺔ ﻣﻌﺼ‪，‬ﺖ ﺍﻭﺭ ﮔﻨﺎﻩ ﮐﺎ ﺍﺭﺗﮑﺎﺏ ﻫﻮﺗﺎ ‪ Ｂ‬۔‬

‫ﭼﻮﺗ‪％‬ﯽ ﺑﺤﺚ‪:‬ﻋﺘ‪，‬ﺒﯽ ﮐﺔ ﻣﺨﺎﻟﻔ‪，‬ﻦ ﮐﺔ ﺩﻻﺋﻞ‬ ‫ﺍﷲ ﺗﻌﺎﻟﯽٰ ﮐﯽ ﺗﻮﻓ‪，‬ﻖ ﺳﺔ ‪ Ａ‬ﮐﻬﺘﺔ ﻫ‪:Ｓ‬‬ ‫ ‬

‫ﻋﺘ‪，‬ﺒﯽ _ ﺍﭘﻨﺔ ﻣﺨﺎﻟﻔ‪，‬ﻦ ﮐﺔ ﺟﻦ ﺩﻻﺋﻞ ﮐﺎ ﺫﮐﺮ ﮐ‪，‬ﺎ ‪ Ｂ‬ﺍﻥ ﮐﯽ ﻣﻌﻨﻮﯼ ﻗﻮﺕ ﺍﻥ‬

‫ﮐﯽ ﺍﻧﻔﺮﺍﺩﯼ ﻗﻮﺕ ﺳﺔ ﺑﺆځ ﮐﺮ ‪ Ｂ‬ﺍﻭﺭ ﻭﻩ ﺍﺟﻤﺎﻉ ﻣﻌﻨﻮﯼ ﻭﺗﻮﺍﺗﺮ ﻣﻌﻨﻮﯼ ‪ Ｂ‬ﻟ‪，‬ﮑﻦ‬ ‫ﻋﺘ‪，‬ﺒﯽ ﺍﺱ ﺣﻘ‪，‬ﻘﺖ ﺳﺔ ﻧﺎﺑﻠﺪ ‪ Ｂ‬ﭼﻨﺎﻧﭽﻪ ﺍګﮏ ﺍګﮏ ﮐﺮﮐﺔ ﺩﻻﺋﻞ ﺭﺩّ ﮐﺌﺔ ﺟﺎﺭ＠ ‪ Ｂ‬ﺍﻭﺭ‬ ‫ﺍﺱ ﺑﺎﺕ ﺳﺔ ﺑﺔ ﭘﺮﻭﺍﻩ ‪ Ｂ‬ﮐﻪ ګﻪ ﺩﻻﺋﻞ ﻣﻌﻨﻮﯼ ﺍﻋﺘﺒﺎﺭ ﺳﺔ ﻣﺘﻮﺍﺗﺮ ﻫ‪ Ｓ‬ﺍﻥ ﺳﺐ ﮐﺎ‬ ‫ﺍګﮏ ﻫﯽ ﻣﻌﻨﯽ ‪ Ｂ‬ﺍﻭﺭ ﻭﻩ ‪ Ｂ‬ﻣﻌﻨﯽ ﺗﺤﻘ‪，‬ﻖ ﺟ‪，‬ﺴﺎ ﮐﻪ ﺍﻣﺎﻡ ﺷﺎﻃﺒﯽ‪_‬‬ ‫)ﺍﻟﻤﻮﺍﻓﻘﺎﺕ‪(3/268:‬ﻣ‪ Ｓ‬ﻋﺎﻡ ﻭﺧﺎﺹ ﮐﯽ ﺑﺤﺚ ﻣ‪ Ｓ‬ﺍﺱ ﺑﺎﺕ ﮐﯽ ﺍﭼ‪％‬ﯽ ﻃﺮﺡ‬ ‫ﻭﺿﺎﺣﺖ ﮐﯽ ‪ Ｂ‬۔‬ ‫ ‬

‫ﺍﺑﻦ ﻋﺒﺎﺱ‪ ‬ﮐﺔ ﻗﻮﻝ ﮐﺔ ﻣﺘﻌﻠﻖ ﮔﻔﺘﮕﻮ ﮐﺮﺗﺔ ﻫﻮﺋﺔ ﻋ‪＋‬ﻣﻪ ﺍﺣﻤﺪ ﺷﺎﮐﺮ ﮐﯽ‬

‫ﺗﻨﺒ‪，‬ﻪ ”ﮐﻪ ﻗﻮﻝ ﮐﻔﺮ ﺩﻭﻥ ﮐﻔﺮ ﺳﻮﺭۃ ﺍﻟﻤﺎﺋﺪﻩ ﮐﯽ ﺁګﺖ ﮐﯽ ﺗﻔﺴ‪，‬ﺮﻧﻬ‪ Ｓ‬ﺑﻠﮑﻪ ﺧﻮﺍﺭﺝ ﮐﺔ‬ ‫ﺧ‪＋‬ﻑ ﻓﺘﻮﯼ ‪ Ｂ‬ﺟﻮ ﺍﺑﻦ ﻋﺒﺎﺱ‪ _‬ﺍﺱ ﻭﻗﺖ ﺟﺎﺭﯼ ﮐ‪，‬ﺎ ﺟﺐ ﺧﻮﺍﺭﺝ _ ﺑﻨﻮﺍﻣ‪，‬ﻪ‬

‫‪144‬‬ ‫ﮐﺔ ﺍﻣﺮﺍءﮐﺔ ﻇﻠﻢ ﻭﺟﻮﺭ ﮐﯽ ﺑﻨﺎءﭘﺮ ﺍﻥ ﮐﯽ ﺗﮑﻔ‪，‬ﺮ ﮐﺮ ﭼﺎﻫﯽ “ﺍﺱ ﺗﻨﺒ‪，‬ﻪ ﺳﺔ ﻋﺘ‪，‬ﺒﯽ‬ ‫ﻏﺎﻓﻞ ‪ Ｂ‬ﺍﻭﺭ ﺷ‪，‬ﺦ ‪‬ﮐﯽ ﺻﺤﺖ ﭘﺮ ﮐﻮﺋﯽ ﻓﺮﻕ ﻧﻬ‪ Ｓ‬ﭘﺆﺗﺎ ﺍﮔﺮ ﮐﻮﺋﯽ ﺍﻥ ﮐﺔ ﻓﺘﻮﺓ‬ ‫ﮐﻮ ﻏﻠﻂ ﻃﻮﺭ ﭘﺮ ﺍﭘﻨﺔ ﻣﻔﺎﺩ ﻣ‪ Ｓ‬ﺍﺳﺘﻌﻤﺎﻝ ﮐﺮﺓ ﺍﻭﺭ ﻫﻤ‪Ｌ Ｓ‬ﯽ ﻋﺘ‪，‬ﺒﯽ ﮐﯽ ﻧﺎﺳﻤﺠ‪％‬ﯽ‬ ‫ﺳﺔ ﮐﻮﺋﯽ ﺳﺮﻭﮐﺎﺭ ﻧﻬ‪ Ｓ‬ﮐﻪ ‪ Ａ‬ﺷ‪，‬ﺦ ﺍﺣﻤﺪﺷﺎﮐﺮ‪ ‬ﮐﺔ ﺍﺱ ﻗﻮﻝ ﮐﻮ ﺍﭼ‪％‬ﯽ ﻃﺮﺡ‬ ‫ﺳﻤﺠ‪％‬ﺘﺔ ﻫ‪ Ｓ‬ﺑﻠﮑﻪ ‪ Ａ‬ﺍﺑﻦ ﻋﺒﺎﺱ ‪ ‬ﮐﺔ ﺍﺱ ﻗﻮﻝ ﮐﯽ ﺩﺭﺳﺖ ﻗﺮﺍءﺕ ګﻌﻨﯽ ”ﻟ‪，‬ﺲ‬ ‫ﺑﺎﻟﮑﻔﺮﺍﻟﺬﯼ ﺗﺬ‪＄‬ﺒﻮﻥ ﺍﻟ‪，‬ﻪ“ګﻌﻨﯽ ګﻪ ﻭﻩ ﮐﻔﺮﻧﻬ‪ Ｓ‬ﺟﻮ ﺗﻢ ﺳﻤﺠ‪ ＃‬ﺭ‪ Ｂ‬ﻫﻮ“ﻧ‪，‬ﺰ ﺍﺱ ﺍﺛﺮ ﺳﺔ‬ ‫‪Ｌ‬ﯽ ﻭﺍﻗﻒ ﻫ‪ Ｓ‬ﺟﻮ ﻫﻤ‪ Ｓ‬ﺷ‪，‬ﺦ ﺍﺣﻤﺪ ﺷﺎﮐﺮ‪‬ﮐﺔ ﺫﺭګﻌﺔ ﻣﻌﻠﻮﻡ ﻫﻮﺍ ﺟﺲ ﻣ‪Ｓ‬‬ ‫ﺍﺑﺎﺿ‪，‬ﻪ ﮐﺔ ﮐﭽ‪ ＃‬ﻟﻮﮒ ﺍﺑﻮﻣﺠﻠﺰ ﻻﺣﻖ ﺑﻦ ﺣﻤ‪，‬ﺪ ﺍﻟﺸ‪，‬ﺒﺎ ﺍﻟﺴﺪﻭﺳﯽ ﮐﺔ ﭘﺎﺱ ﺁﮐﺮ‬ ‫ﭼﻨﺪ ﺳﻮﺍﻻﺕ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ګﻪ ﺑﺆﺍ ﺑﻬﺘﺮګﻦ ﺩﻗ‪，‬ﻖ ﺍﻟﻨﻈﺮ ﻧﺺ ‪ Ｂ‬ﮐﻪ ﻋﺘ‪，‬ﺒﯽ ﺍﻭﺭ ﺍﺱ ﮐﺔ‬ ‫ﻫﻤﻨﻮﺍ ﺍﺱ ﺩﻗ‪，‬ﻖ ﻧﻈﺮﯼ ﺗﮏ ﻧﻬ‪ Ｓ‬ﭘﻬﻨﭻ ﺳﮑﺘﺔ ۔ﺷ‪，‬ﺦ ﺍﺣﻤﺪ ﺷﺎﮐﺮ‪ ‬ﻓﺮﻣﺎﺗﺔ‬ ‫ﻫ‪)”:Ｓ‬ﺍﺑﻦ ﻋﺒﺎﺱ‪(‬ﺳﺔ ﻣﺮﻭﯼ ﺁﺛﺎﺭ ﺟﻦ ﮐﺔ ﺫﺭګﻌﺔ ﻫﻤﺎﺭﺓ ﺩﻭﺭ ﮐﺔ ﮐﭽ‪ ＃‬ﻋﻠﻢ ﺳﺔ‬ ‫ﻣﻨﺴﻮﺏ ﮔﻤﺮﺍﻩ ﻟﻮﮒ ﮐ‪，％‬ﻠﺘﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﻭﻩ ﻟﻮﮒ ﺟﻨﻬﻮﺃ _ ﺩګﻦ ﭘﺮ ﺍﺱ ﻗﺪﺭ ﺟﺮﺍءﺕ‬ ‫ﮐﯽ ﮐﻪ ﺍﻧﻬﻮﺃ _ ﺍﻥ ﺁﺛﺎﺭ ﮐﻮ ﺑﻬﺎﻧﻪ ﺑﻨﺎﻟ‪，‬ﺎ ﻭﻩ ﺍﻥ ﮐﺔ ﺫﺭګﻌﺔ ﺍﺳ‪＋‬ﻣﯽ ﻣﻤﺎﻟﮏ ﭘﺮ ﻣﺴﻠﻂ‬ ‫ﮐﺮﺩﻩ ﻃﺎﻏﻮﺗﯽ ﻭﺿﻌﯽ ﻗﻮﺍﻧ‪，‬ﻦ ﮐﻮ ﺟﺎﺋﺰ ﻗﺮﺍﺭ ﺩګﺘﺔ ﻫ‪ Ｓ‬۔ﺍﺑﻮﻣﺠﻠﺰ ﺳﺔ ﺍګﮏ ﺍﺛﺮ ﻣﺮﻭﯼ‬ ‫‪ Ｂ‬ﺟﻮ ﺍﺑﺎﺿ‪，‬ﻪ ﺧﻮﺍﺭﺝ ﮐﺔ ﺍﺳﯽ ﺍﺧﺘ‪＋‬ﻑ ﺳﺔ ﻣﺘﻌﻠﻖ ‪ Ｂ‬ﮐﻪ ﺑﻌﺾ ﺍﻣﺮﺍء_ ﻇﻠﻢ ﮐﺮﺗﺔ‬ ‫ﻫﻮﺋﺔ ﺑﻌﺾ ﻣﻌﺎﻣ‪＋‬ﺕ ﻣ‪ Ｓ‬ﻧﻔﺲ ﭘﺮﺳﺘﯽ ﺍﻭﺭ ﺣﮑﻢ ﺳﺔ ﺟﻬﺎﻟﺖ ﮐﯽ ﺑﻨﺎءﭘﺮ ﺧ‪＋‬ﻑ‬ ‫ﺷﺮګﻌﺖ ﻓ‪，‬ﺼﻠﺔ ﺩﺓ ﺩګﺌﺔ ﺍﻭﺭ ﺧﻮﺍﺭﺝ ﮐﺎﻣﺬﻫﺐ ‪ Ｂ‬ﮐﻪ ﮐﺒ‪，‬ﺮﻩ ﮔﻨﺎﻩ ﮐﺎ ﻣﺮﺗﮑﺐ ‪Ｌ‬ﯽ‬ ‫ﮐﺎﻓﺮ ‪ Ｂ‬ﺗﻮ ﻭﻩ ﺍﺑﻮﻣﺠﻠﺰﮐﺔ ﭘﺎﺱ ﺁﮐﺮ ﺟ‪％‬ﮕﺆﺍﮐﺮ_ ﻟﮕﺔ ﺍﻭﺭ ګﻪ ﻣﻄﺎﻟﺒﻪ ﮐﺮ_ ﻟﮕﺔ ﮐﻪ ﻭﻩ‬ ‫ﺍﻣﺮﺍءﮐﻮ ﮐﺎﻓﺮ ﻗﺮﺍﺭ ﺩګﻨﺔ ﻣ‪ Ｓ‬ﺍﻥ ﮐﺔ ﻣﻮﺍﻓﻖ ﻫﻮﺟﺎﺋ‪ Ｓ‬ﺗﺎﮐﻪ ﺍﻥ ﮐﺔ ﺧ‪＋‬ﻑ ﻣﺴﻠﺢ‬ ‫ﺧﺮﻭﺝ ﮐﺔ ﻟﺌﺔ ﺍﻥ ﮐﺔ ＠ﺗ‪ ＃‬ﺑﻬﺎﻧﻪ ﺁﺟﺎﺋﺔ ګﻪ ﺩﻭﻧﻮﺃ ﺁﺛﺎﺭ ﺍﻣﺎﻡ ﻃﺒﺮﯼ‪ _‬ﺭﻭﺍګﺖ ﮐﺌﺔ‬ ‫ﻫ‪ Ｓ‬ﺍﻭﺭ ﺍﻥ ﭘﺮ ﻣ‪，‬ﺮﺓ ‪Ｌ‬ﺎﺋﯽ ﺳ‪，‬ﺪ ﻣﺤﻤﻮﺩ ﺷﺎﮐﺮ‪ _ ‬ﺑﺆﯼ ﻫﯽ ﻧﻔ‪，‬ﺲ ﺗﻌﻠ‪，‬ﻖ ﻟﮑ‪％‬ﯽ‬ ‫‪ Ｂ‬ﻣ‪，‬ﺮﺍ ﺧ‪，‬ﺎﻝ ‪ Ｂ‬ﮐﻪ ﻣ‪ Ｓ‬ﻃﺒﺮﯼ ﮐﯽ ﭘﻬﻠﯽ ﺭﻭﺍګﺖ ﺍﻭﺭ ﺍﺱ ﭘﺮﺍﭘﻨﺔ ‪Ｌ‬ﺎﺋﯽ ﮐﯽ ﺗﻌﻠ‪，‬ﻖ‬ ‫ﻧﻘﻞ ﮐﺮﺩﻭﺃ۔‬

‫‪145‬‬ ‫ﻃﺒﺮﯼ _ ﻋﻤﺮﺍﻥ ﺑﻦ ﺣ‪，‬ﺪﺭ ﺳﺔ ﺭﻭﺍګﺖ ﮐﯽ ‪ Ｂ‬ﺍ ﺱ _ ﮐﻬﺎ ﮐﻪ ‪:‬ﺍﺑﻮﻣﺠﻠﺰ ﮐﺔ ﭘﺎﺱ‬ ‫ﺑﻨﻮﻋﻤﺮﻭ ﺑﻦ ﺳﺪﻭﺱ ﮐﺔ ﮐﭽ‪ ＃‬ﻟﻮﮒ ﺁﺋﺔ ﮐﻬﻨﺔ ﻟﮕﺔ ﺍﺓ ﺍﺑﻮﻣﺠﻠﺰ ﺁﭖ ﺍﷲ ﮐﺔ ﺍﺱ ﻓﺮﻣﺎﻥ‬ ‫ﮐﺔ ﻣﺘﻌﻠﻖ ﮐ‪，‬ﺎ ﮐﻬﺘﺔ ﻫ‪: Ｓ‬ګﻌﻨﯽ ﺟﻮ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﻣﻄﺎﺑﻖ ﺣﮑﻢ ﻧﻪ ﮐﺮګﺄ ﺗﻮ‬ ‫ګﻬﯽ ﻟﻮﮒ ﮐﺎﻓﺮ ﻫ‪ Ｓ‬۔ﮐ‪，‬ﺎ ګﻪ ﺣﻖ ‪Ｂ‬؟ﻓﺮﻣﺎ_ ﻟﮕﺔ ‪＠:‬ﺃ۔ﻭﻩ ﮐﻬﻨﺔ ﻟﮕﺔ ‪:‬ګﻌﻨﯽ ﺟﻮ ﺍﷲ‬ ‫ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﻣﻄﺎﺑﻖ ﺣﮑﻢ ﻧﻪ ﮐﺮګﺃﺘﻮګﻬﯽ ﻟﻮﮒ ﻇﺎ‪ Ｐ‬ﻫ‪Ｓ‬۔ﮐ‪，‬ﺎ ګﻪ ﺣﻖ ‪Ｂ‬؟ﻓﺮﻣﺎ_‬ ‫ﻟﮕﺔ ‪＠:‬ﺃ ۔ﻭﻩ ﮐﻬﻨﺔ ﻟﮕﺔ‪:‬ګﻌﻨﯽ ﺟﻮ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﻣﻄﺎﺑﻖ ﺣﮑﻢ ﻧﻪ ﺩګﺄ ﺗﻮ ګﻬﯽ‬ ‫ﻟﻮ ﮒ ﻓﺎﺳﻖ ﻫ‪ Ｓ‬۔ﮐ‪，‬ﺎ ګﻪ ﺣﻖ ‪Ｂ‬؟ﻓﺮﻣﺎ_ ﻟﮕﺔ ‪＠:‬ﺃ۔ﭘ‪％‬ﺮ ﻭﻩ ﮐﻬﻨﺔ ﻟﮕﺔ ﺍﺑﻮﻣﺠﻠﺰ ﮐ‪，‬ﺎ‬ ‫ګﻪ ﻟﻮﮒ )ګﻌﻨﯽ ﺑﻨﻮﺍﻣ‪，‬ﻪ ﮐﺔ ﻇﺎ‪ Ｐ‬ﺍﻣﺮﺍء(ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﻣﻄﺎﺑﻖ ﺣﮑﻢ ﮐﺮﺗﺔ ﻫ‪Ｓ‬‬ ‫ﻓﺮﻣﺎ_ ﻟﮕﺔ ‪:‬ګﻪ ﺍﻥ ﮐﺎ ﺩګﻦ ‪ Ｂ‬ﻭﻩ ﺍﺳﺔ ﺩګﻦ ﻣﺎﻧﺘﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺍﺳﯽ ﮐﺔ ﻣﻄﺎﺑﻖ ﮐﻬﺘﺔ‬ ‫ﻫ‪ Ｓ‬ﺍﻭﺭ ﺍﺳﯽ ﮐﯽ ﻃﺮﻑ ﺑ‪＋‬ﺗﺔ ﻫ‪ Ｓ‬ﭘ‪％‬ﺮ ﺍﮔﺮ ﺍﺱ ﻣ‪ Ｓ‬ﺳﺔ ﮐﭽ‪ ＃‬ﭼ‪％‬ﻮﺅﺩګﺄ ﺗﻮ ﺍﺳﺔ‬ ‫ﮔﻨﺎﻩ ﺳﻤﺠ‪％‬ﺘﺔ ﻫ‪Ｓ‬۔ﻭﻩ ﮐﻬﻨﺔ ﻟﮕﺔ ﺍګﺴﺎ ﻧﻬ‪ Ｂ Ｓ‬ﺍﷲ ﮐﯽ ﻗﺴﻢ ﺗﻢ ﻓﺮﻕ ﮐﺮﺭ‪Ｂ‬‬ ‫ﻫﻮ۔ﻓﺮﻣﺎ_ ﻟﮕﺔ‪:‬ﺗﻢ ﻣﺠ‪ ＃‬ﺳﺔ ﺯګﺎﺩﻩ ﺍﺱ ﮐﺔ ﺣﻖ ﺩﺍﺭ ﻫﻮ)ګﻌﻨﯽ ﻣ‪ Ｓ‬ﺧﺎﺭﺟﯽ ﻧﻬ‪ Ｓ‬ﺑﻠﮑﻪ‬ ‫ﺗﻢ ﺧﺎﺭﺟﯽ ﻫﻮ(ﻣ‪，‬ﺮﺍ ګﻪ ﺧ‪，‬ﺎﻝ ﻧﻬ‪ Ｓ‬ﺗﻤﻬﺎﺭﺍ ګﻪ ﺧ‪，‬ﺎﻝ ‪ Ｂ‬ﺍﻭﺭ ﺗﻢ ﮐﻮﺋﯽ ﺣﺮﺝ ‪Ｌ‬ﯽ‬ ‫ﻣﺤﺴﻮﺱ ﻧﻬ‪ Ｓ‬ﮐﺮﺗﺔ ۔‬ ‫ﻣ‪，‬ﺮﺓ ‪Ｌ‬ﺎﺋﯽ ﺳ‪，‬ﺪ ﻣﺤﻤﻮﺩ‪ ‬ﺍﻥ ﺩﻭﻧﻮﺃ ﻧﺼﻮﺹ ﮐﺔ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﻟﮑ‪％‬ﺘﺔ ﻫ‪: Ｓ‬‬ ‫ګﺎ ﺍﷲ ﻣ‪ Ｓ‬ﺍﺱ ﮔﻤﺮﺍﻫﯽ ﺳﺔ ﺗ‪，‬ﺮﯼ ﻃﺮﻑ ﺍﻇﻬﺎﺭ ﺑﺮﺍءﺕ ﮐﺮﺗﺎ ﻫﻮﺃ ﻭﺑﻌﺪ۔‬ ‫ﻫﻤﺎﺭﺓ ﺍﺱ ﺩﻭﺭ ﮐﺔ ﺷﮏ ﮔﺰګﺪﻩ ﺍﻭﺭ ﻓﺘﻨﻪ ﭘﺮﻭﺭ ﻟﻮﮒ ﺟﻮ ﺑﺆﯼ ﺑﺎﺗ‪ Ｓ‬ﺑﻨﺎﺗﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ‬ ‫ﺣﺎﮐﻤﻮﺃ ﮐﺔ ﻟﺌﺔ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﻣﻄﺎﺑﻖ ﺣﮑﻢ ﭼ‪％‬ﻮﺅ_ ‪،‬ﺍﻣﻮﺍﻝ ‪،‬ﺩﻣﺎء‪،‬ﺍﻋﺮﺍﺽ‬ ‫ﻣ‪ Ｓ‬ﺍﷲ ﮐﯽ ﺍﭘﻨﯽ ﮐﺘﺎﺏ ﻣ‪ Ｓ‬ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﺷﺮګﻌﺖ ﮐﺔ ﺑﻐ‪，‬ﺮ ﻓ‪，‬ﺼﻠﺔ ﮐﺮ_ ‪،‬ﮐﺎﻓﺮ ﮐﺔ‬ ‫ﻗﺎﻧﻮﻥ ﮐﻮ ﺍﺳ‪＋‬ﻣﯽ ﻣﻤﺎﻟﮏ ﻣ‪ Ｓ‬ﻧﺎﻓﺬ ﮐﺮ_ ﮐﻮ ﺟﻮﺍﺯ ﮐﺎ ﺭﻧﮓ ﺩګﻨﺔ ﮐﺔ ﻟﺌﺔ ﻋﺬﺭ‬ ‫ﺗﺮﺍﺷﺘﺔ ﻫ‪ Ｓ‬ﭘ‪％‬ﺮﺟﺐ ﺍﻧﻬ‪ Ｓ‬ﺍﻥ ﺩﻭﺍﺣﺎﺩګﺚ ﮐﺎ ﭘﺘﻪ ﭼﻠﺘﺎ ‪ Ｂ‬ﺗﻮ ﺍﺳﺔ ﺍﺑﻮﻣﺠﻠﺰ ﮐﯽ ﺭﺍﺋﺔ‬ ‫ﻗﺮﺍﺭ ﺩګﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ﺍﻥ ﮐﺔ ﻧﺰﺩګﮏ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﺑﻐ‪，‬ﺮ ﺩﻣﺎءﺍﻭﺭ ﺍﻣﻮﺍﻝ ﺍﻭﺭ‬ ‫ﺍﻋﺮﺍﺽ ﻣ‪ Ｓ‬ﻓ‪，‬ﺼﻠﺔ ﮐﺮﻧﺎ ﺩﺭﺳﺖ ‪ Ｂ‬ﺍﻭﺭﻋﺎﻡ ﻓ‪，‬ﺼﻠﺔ ﻣ‪ Ｓ‬ﺷﺮګﻌﺖ ﮐﯽ ﻣﺨﺎﻟﻔﺖ ﺍُﺳﺔ‬

‫‪146‬‬ ‫ﮐﺎﻓﺮ ﻗﺮﺍﺭ ﻧﻬ‪ Ｓ‬ﺩګﺘﯽ ﺟﻮﺍﺱ ﭘﺮ ﺭﺍﺿﯽ ګﺎ ﻋﺎﻣﻞ ﻫﻮ۔ﺣﺎﻻﻧﮑﻪ ﻏﻮﺭ ﻭﻓﮑﺮ ﮐﺮ_ ﻭﺍﻟﻮﺃ‬ ‫ﮐﺔ ﻧﺰﺩګﮏ ﺍﻥ ﺩﻭﻧﻮﺃ ﺣﺪګﺜﻮﺃ ﻣ‪ Ｓ‬ﺳﺎﺋﻞ ﺍﻭﺭ ﻣﺴ（ﻝ ﮐﯽ ﺍﺱ ﻣﻌﺮﻓﺖ ﮐﯽ ﮐﻮﺋﯽ‬ ‫ﮔﻨﺠﺎﺋﺶ ﻧﻬ‪Ｂ Ｓ‬۔ﺍﺑﻮﻣﺠﻠﺰ ﻻﺣﻖ ﺑﻦ ﺣﻤ‪，‬ﺪ ﺍﻟﺸ‪，‬ﺒﺎ ﺍﻟﺴﺪﻭﺳﯽ‪ ‬ﺛﻘﻪ ﺗﺎﺑﻌﯽ ﻫ‪Ｓ‬‬ ‫ﻋﻠﯽ‪ ‬ﺳﺔ ﻣﺤﺒﺖ ﮐﺮﺗﺔ ﺗ‪％‬ﺔ ﺍﻭﺭ ﺍﻥ ﮐﯽ ﻗﻮﻡ ﺑﻨﻮ ﺷ‪，‬ﺒﺎﻥ ﺟﻨﮓ ﺟﻤﻞ ﺍﻭﺭ ﺻﻔ‪，‬ﻦ ﮐﺔ‬ ‫ﺩﻥ ﺷ‪，‬ﻌﺎﻥ ﻋﻠﯽ ﻣ‪ Ｓ‬ﺷﺎﻣﻞ ﺗ‪％‬ﯽ ﭘ‪％‬ﺮ ﺟﺐ ﺻﻔ‪，‬ﻦ ﮐﺔ ﺩﻥ ”ﺩﻭ ﺣَﮑَﻤﻮﺃ “)ګﻌﻨﯽ ﺩﻭﻧﻮﺃ‬ ‫ﺟﺎﻧﺐ ﺳﺔ ﺍګﮏ ﺍګﮏ ﺣَﮑَﻢ ﻓ‪，‬ﺼﻠﻪ ﮐﺮ_ ﻭﺍﻻ(ﻭﺍﻻﻣﻌﺎﻣﻠﻪ ﻫﻮﺍ ﺍﻭﺭ ﺧﻮﺍﺭﺝ ﺍﻟﮓ‬ ‫ﻫﻮﮔﺌﺔ ﺗﻮ ﻋﻠﯽ‪ ‬ﮐﺔ ﺧ‪＋‬ﻑ ﺑﻨﻮ ﺷ‪，‬ﺒﺎﻥ ﺍﻭﺭ ﺑﻨﻮﺳﺪﻭﺱ ﺑﻦ ﺷ‪，‬ﺒﺎﻥ ﺑﻦ ﺫ‪ Ｈ‬ﮐﺔ ﮐﭽ‪＃‬‬ ‫ﻟﻮﮒ ﺷﺎﻣﻞ ﻫﻮﮔﺌﺔ۔ﻭﻩ ﻟﻮﮒ ﺟﻨﻬﻮﺃ _ ﺍﺑﻮﻣﺠﻠﺰ ﺳﺔ ﺳﻮﺍﻻﺕ ﮐﺌﺔ ﻭﻩ ﺑﻨﻮ ﻋﻤﺮﻭ ﺑﻦ‬ ‫ﺳﺪﻭﺱ ﺳﺔ ﻫ‪ Ｓ‬ﺟﻮ ﺍﺑﺎﺿ‪，‬ﻪ ﺧﻮﺍﺭﺝ ﮐﺎ ﺣﺼﻪ ﻫ‪ Ｓ‬ﺍﻭﺭ ﻋﺒﺪﺍﷲ ﺑﻦ ﺍﺑﺎﺽ ﺣﺮﻭﺭﯼ‬ ‫ﺧﺎﺭﺟﯽ ﮐﺔ ﭘ‪，‬ﺮﻭﮐﺎﺭ ﻫ‪ Ｓ‬ﺍﺱ ﮐﺎ ﮐﻬﻨﺎ ﺗ‪％‬ﺎ ﮐﻪ ﺟﻮ ﺧﻮﺍﺭﺝ ﮐﯽ ﻣﺨﺎﻟﻔﺖ ﮐﺮﺓ ﻭﻩ ﮐﺎﻓﺮ‬ ‫‪ Ｂ‬ﻧﻪ ﮐﻪ ﻣﺸﺮﮎ ﺍﺱ ﻃﺮﺡ ﺍﺱ _ ﺍﭘﻨﺔ ﺍﺻﺤﺎﺏ ﮐﯽ ﻣﺨﺎﻟﻔﺖ ﮐﯽ ۔ګﻪ ﻭﺍﺿﺢ ‪ Ｂ‬ﮐﻪ‬ ‫ﺟﻦ ﻟﻮﮔﻮﺃ _ ﺍﺑﻮﻣﺠﻠﺰ ﺳﺔ ﺳﻮﺍﻻﺕ ﮐﺌﺔ ﻭﻩ ﺍﺑﺎﺿ‪，‬ﻪ ﺗ‪％‬ﺔ ﺍﻭﺭ ﺣﮑﺎﻡ ﮐﯽ ﺗﮑﻔ‪，‬ﺮ ﮐﺔ‬ ‫ﺳﻠﺴﻠﺔ ﻣ‪ Ｓ‬ﺍﻥ ﭘﺮ ﺣﺠﺖ ﻗﺎﺋﻢ ﮐﺮﻧﺎ ﭼﺎﻫﺘﺔ ﺗ‪％‬ﺔ ﮐ‪，‬ﻮﻧﮑﻪ ﻭﻩ) ﺣﮑﺎﻡ (ﻣﺴﻠﮑﺎﻥ ﮐﺔ‬ ‫ﻣﻌﺴﮑﺮ ﻣ‪ Ｓ‬ﺗ‪％‬ﺔ ﺍﻭﺭ ﺑﺴﺎ ﺍﻭﻗﺎﺕ ﺍﷲ ﮐﯽ ﻧﺎﻓﺮﻣﺎ ﮐﺮﮔﺰﺭﺗﺔ ﺍﻭﺭ ﺟﻦ ﺍﻣﻮﺭﺳﺔ ﺍﷲ _‬ ‫ﻣﻨﻊ ﮐ‪，‬ﺎ ‪ Ｂ‬ﺍﻥ ﮐﺎ ﺍﺭﺗﮑﺎﺏ ﮐﺮﺑ‪％＂，‬ﺘﺔ ﺍﺳﯽ ﻟﺌﺔ ﺍﺑﻮﻣﺠﻠﺰ _ ﺟﻮﺍﺏ ﺩګﺘﺔ ﻭﻗﺖ ﮐ‪，‬ﺎ ﮐﻪ‬ ‫”ﺍﮔﺮ ﻭﻩ ﺍﺱ ﮐﺎ ﮐﭽ‪ ＃‬ﺣﺼﻪ ﭼ‪％‬ﻮﺅ ﺩګﺄ ﺗﻮ ﺍﺳﺔ ﮔﻨﺎﻩ ﺳﻤﺠ‪％‬ﺘﺔ ﻫ‪)“Ｓ‬ﭘﻬﻠﯽ ﺭﻭﺍګﺖ ﮐﺔ‬ ‫ﻣﻄﺎﺑﻖ(ﺍﻭﺭ )ﺩﻭﺳﺮﯼ ﺭﻭﺍګﺖ ﮐﺔ ﻣﻄﺎﺑﻖ (ﻭﻩ ﺟﻮ ‪Ｌ‬ﯽ ﻋﻤﻞ ﮐﺮګﺄ ﺍﻧﻬ‪ Ｓ‬ﻋﻠﻢ ‪ Ｂ‬ﮐﻪ ﻭﻩ‬ ‫ﮔﻨﺎﻩ ﮐﺮﺭ‪ Ｂ‬ﻫ‪ Ｓ‬۔ﺗﻮ ﺍﺱ ﺻﻮﺭﺕ ﺍﻥ ﮐﺎ ﺳﻮﺍﻝ ﺍﺱ ﮐﺔ ﻣﺘﻌﻠﻖ ﻧﻬ‪ Ｓ‬ﺗ‪％‬ﺎ ﺟﺲ ﺳﺔ‬ ‫ﻫﻤﺎﺭﺓ ﺩﻭﺭ ﮐﺔ ﺑﺪﻋﺘﯽ ﺣﺠﺖ ﭘﮑﺆﺗﺔ ﻫ‪ Ｓ‬ګﻌﻨﯽ ﺩﻣﺎﺉ‪،‬ﺍﻣﻮﺍﻝ ﺍﻭﺭ ﺍﻋﺮﺍﺽ ﻣ‪Ｓ‬‬ ‫ﺷﺮګﻌﺖ ﺍﺳ‪＋‬ﻣ‪，‬ﻪ ﮐﺔ ﺑﻐ‪，‬ﺮ ﺍ ﺳﮑﺔ ﻣﺨﺎﻟﻒ ﻗﺎﻧﻮﻥ ﮐﺔ ﺫﺭګﻌﺔ ﻓ‪，‬ﺼﻠﻪ ﮐﺮﻧﺎ ﺍﻭﺭﻧﻪ ﻫﯽ ﻭﻩ‬ ‫ﺳﻮﺍﻝ ﮐﺴﯽ ﺍګﺴﺔ ﻗﺎﻧﻮﻥ ﮐﺔ ﺍﺟﺮﺍءﮐﺔ ﻣﺘﻌﻠﻖ ﺗ‪％‬ﺎ ﺟﻮ ﺍ‪ Ｈ‬ﺍﺳ‪＋‬ﻡ ﮐﻮ ﺍﷲ ﮐﯽ ﺍﭘﻨﺔ‬ ‫ﮐﺘﺎﺏ ﺍﻭﺭ ﺍﭘﻨﺔ ﻧﺒﯽ ‪‬ﮐﯽ ﺯﺑﺎ ﺑ‪，‬ﺎﻥ ﮐﺮﺩﻩ ﺷﺮګﻌﺖ ﮐﺔ ﻋ‪＋‬ﻭﻩ ﺣﮑﻢ ﮐﺎ ﭘﺎﺑﻨﺪﮐﺮﺗﺎ‬ ‫ﻫﻮګﻪ ﻓﻌﻞ ﺍﷲ ﮐﺔ ﺣﮑﻢ ﺍﻭﺭ ﺩګﻦ ﺳﺔ ﺍﻋﺮﺍﺽ ‪ Ｂ‬ﺍﻭﺭ ﺍﺣﮑﺎﻡ ﮐﻔﺮﮐﻮ ﺍﷲ ﮐﺔ ﺣﮑﻢ ﭘﺮ‬

‫‪147‬‬ ‫ﺗﺮﺟ‪，‬ﺢ ﺩګﻨﺎ ‪ Ｂ‬ﺍﻭﺭ ګﻪ ﮐﻔﺮ ‪ Ｂ‬ﺍ‪ Ｈ‬ﻗﺒﻠﻪ ﺍﺱ ﮐﺔ ﻗﺎﺋﻞ ﺍﻭﺭ ﺩﺍﻋﯽ ﮐﯽ ﺗﮑﻔ‪，‬ﺮ ﻣ‪Ｓ‬‬ ‫ﺍﺧﺘ‪＋‬ﻑ ﮐﺔ ﺑﺎﻭﺟﻮﺩ ﺍﺱ ﻣ‪，‬ﺃﺸﮏ ﻧﻬ‪ Ｓ‬ﮐﺮﺳﮑﺘﺔ ۔ﺍﻭﺭ ‪ Ａ‬ﺟﻦ ﺣﺎﻻﺕ ﻣ‪ Ｓ‬ﻫ‪ Ｓ‬ﺍﻥ‬ ‫ﻣ‪ Ｓ‬ﺍﷲ ﮐﺔ ﺍﺣﮑﺎﻡ ﮐﻮ ﮐﺴﯽ ﺍﺳﺘﺜﻨﺎءګﺎ ﺍﺱ ﮐﺔ ﺍﺣﮑﺎﻡ ﭘﺮ ﺍﺱ ﮐﺔ ﻏ‪，‬ﺮ ﮐﺔ ﺍﺣﮑﺎﻡ ﮐﻮ‬ ‫ﺗﺮﺟ‪，‬ﺢ ﺩﺋ‪，‬ﺔ ﺑﻨﺎءﻋﻤﻮﻣﺎً ﭼ‪％‬ﻮﺅ ﺩګﺎ ﺟﺎﺗﺎ ‪ Ｂ‬ﺍﻭﺭ ﺍﷲ ﮐﯽ ﺷﺮګﻌﺖ ﮐﻮ ﻧﺎﮐﺎﺭﻩ ﮐﺮﺩګﺎ ﺟﺎﺗﺎ‬ ‫‪ Ｂ‬ﭘﻮﺭﯼ ﺗﺎﺭګﺦ ﺍﺳ‪＋‬ﻡ ﻣ‪ Ｓ‬ﮐﺒ‪％‬ﯽ ﺍګﺴﺎﻧﻬ‪ Ｓ‬ﻫﻮﺍ ﮐﻪ ﮐﺴﯽ ﺣﺎﮐﻢ _ ﺍګﺴﺎ ﺣﮑﻢ‬ ‫ﺟﺎﺭﯼ ﮐ‪，‬ﺎ ﻫﻮ ﺟﻮ ﭘﺎﺑﻨﺪ ﮐﺮﺗﺎ ﻫﻮ ﮐﻪ ﺍﺳﯽ ﮐﺔ ﻣﻄﺎﺑﻖ ﻓ‪，‬ﺼﻠﺔ ﮐﺌﺔ ﺟﺎﺋ‪ Ｓ‬ﺍﺑﻮﻣﺠﻠﺰ‬ ‫ﮐﺎﺯﻣﺎﻧﻪ ﻫﻮ ګﺎ ﺍﺱ ﺳﺔ ﭘﻬﻠﺔ ګﺎﺑﻌﺪ ﮐﺎ ﮐﺒ‪％‬ﯽ ﺍګﺴﺎ ﺣﺎﮐﻢ ﻧﻬ‪ Ｓ‬ﺁګﺎ ﺟﺲ _ ﺍﷲ ﮐﺔ‬ ‫ﺣﮑﻢ ﮐﺎ ﺍﻧﮑﺎﺭ ﮐﺮﮐﺔ ﺍ‪ Ｈ‬ﮐﻔﺮ ﮐﺔ ﺍﺣﮑﺎﻡ ﮐﻮ ﺍﺳ‪＋‬ﻡ ﭘﺮ ﺗﺮﺟ‪，‬ﺢ ﺩﯼ ﺩﺓ ﮐﻪ )ﺟ‪，‬ﺴﺎ ﮐﻪ‬ ‫ﻣﻮﺟﻮﺩﻩ ﺣﺎﻻﺕ ﻣ‪ Ｓ‬ﺍﺣﮑﺎﻡ ﮐﻔﺮ ﮐﻮ ﺍﺣﮑﺎﻡ ﺍﺳ‪＋‬ﻡ ﭘﺮ ﺗﺮﺟ‪，‬ﺢ ﺩﯼ ﺟﺎﺗﯽ ‪( Ｂ‬ﮐﻮﺋﯽ‬ ‫ﻓ‪，‬ﺼﻠﻪ ﮐ‪，‬ﺎ ﻫﻮﺍګﺴﺎ ﮐﺒ‪％‬ﯽ ﻧﻬ‪ Ｓ‬ﻫﻮﺍ ﺍﻭﺭ ﺍﺑﻮﻣﺠﻠﺰ ﺍﻭﺭ ﺍﺑﺎﺿ‪，‬ﻪ ﮐﺔ ﻣﺎﺑ‪，‬ﻦ ﮔﻔﺘﮕﻮ ﺳﺔ ګﻪ‬ ‫ﺳﻤﺠ‪％‬ﻨﺎ ﮐﺴﯽ ﻃﺮﺡ ﺩﺭﺳﺖ ﻧﻬ‪ Ｓ‬ﺗﻮ ﺟﻮ ﺍﻥ ﺩﻭﻧﻮﺃ ﺁﺛﺎﺭ ګﺎ ﺍﻥ ﺟ‪，‬ﺴﺔ ﺩګﮕﺮ ﺁﺛﺎﺭ ﺳﺔ‬ ‫ﺣﺠﺖ ﭘﮑﺆﺓ ﺍﻭﺭ ﺍﻥ ﮐﺔ ﻏﻠﻂ ﻣﻌﺎ ﻟﺔ ﺗﺎﮐﻪ ﺍﻥ ﮐﺔ ﺫﺭګﻌﺔ ﺣﺎﮐﻢ ﮐﯽ ﻣﺪﺩ ﮐﺮﺓ ﺍﻭﺭ‬ ‫ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﺍﻭﺭ ﺍﭘﻨﺔ ﺑﻨﺪﻭﺃ ﭘﺮ ﻓﺮﺽ ﮐﺮﺩﻩ ﺷﺮګﻌﺖ ﮐﺔ ﺫﺭګﻌﺔ ﺣﮑﻢ ﮐﻮ ﻣﺤﺎﻝ‬ ‫ﺑﻨﺎﺳﮑﺔ ﺗﻮ ﺷﺮګﻌﺖ ﻣ‪ Ｓ‬ګﻪ ﻣﻨﮑﺮ ﮐﺔ ﺣﮑﻢ ﻣ‪ Ｓ‬ﻫﻮﺍ ﺟﻮ ﺍﷲ ﮐﺔ ﺍﺣﮑﺎﻡ ﮐﺎﺍﻧﮑﺎﺭ ﮐﺮﺗﺎ‬ ‫‪ Ｂ‬ﺍﺱ ﺳﺔ ﺗﻮﺑﻪ ﮐﺮﺍﺋﯽ ﺟﺎﺋﺔ ﮔﯽ ﭘ‪％‬ﺮ ‪Ｌ‬ﯽ ﺍﮔﺮ ﻣﺼﺮ ﺭ＠ ﺍﻭﺭ ﺧﻮﺩ ﮐﻮ ﺩﺭﺳﺖ ﺳﻤﺠ‪％‬ﺘﺎ‬ ‫ﺭ＠ ﺍﻭﺭ ﺍﷲ ﮐﺔ ﺣﮑﻢ ﮐﻮ ！‪％‬ﮑﺮﺍﮐﺮ ﺍﺱ ﮐﺔ ﻣﺘﺒﺎﺩﻝ ﺍﺣﮑﺎﻡ ﭘﺮ ﺭﺍﺿﯽ ﺭ＠ ﺗﻮ ﺍګﺴﺔ ﺇ‪¦，＄‬‬ ‫ﮐﺎﻓﺮ ﮐﺎ ﺣﮑﻢ ﺍ‪ Ｈ‬ﺍﺳ‪＋‬ﻡ ﺟﺎﻧﺘﺔ ﻫﯽ ﻫ‪) Ｓ‬ګﻌﻨﯽ ﺍﺱ ﭘﺮ ﺣﺪ ﺍﺭﺗﺪﺍﺩ ﻗﺎﺋﻢ ﮐﯽ ﺟﺎﺋﺔ‬ ‫ﮔﯽ(۔‬ ‫‬

‫ﺗﺎﺗﺎﺭګﻮﺃ ﮐﺎ ”ګﺎﺳﻖ“ﮐﻮ ﺣﺎﮐﻢ ﺑﻨﺎﻧﺎ ﺍﺱ ﻣﻮﺿﻮﻉ ﭘﺮ ﻋﺘ‪，‬ﺒﯽ ﮐﺎ ﺍﺑﻦ ﮐﺜ‪，‬ﺮ‪‬‬

‫ﮐﺔ ﮐ‪＋‬ﻡ ﮐﻮ ﺑﻨ‪，‬ﺎﺩ ﺑﻨﺎﻧﺎ ﺑﺆﯼ ﻣﻀﺤﮑﻪ ﺧ‪，‬ﺰ ﺑﺎﺕ ‪ Ｂ‬ﺟﻮ ﺍﺱ ﺑﺎﺕ ﮐﯽ ﻣﺰګﺪ ﺗﺎﮐ‪，‬ﺪ ﮐﺮﺗﯽ‬ ‫‪ Ｂ‬ﮐﻪ ﻧﻔﺲ ﭘﺮﺳﺖ ﻧﺼﻮﺹ ﮐﻮ ﻋﻘﻞ ﮐﯽ ﻧﻬ‪ Ｓ‬ﺑﻠﮑﻪ ﺧﻮﺍﻫﺶ ﮐﯽ ﻧﮕﺎﻫﻮﺃ ﺳﺔ‬ ‫ﺩګﮑ‪％‬ﺘﺎ ‪ Ｂ‬ﻋﺘ‪，‬ﺒﯽ ﮐﻬﺘﺎ ‪ Ｂ‬ﮐﻪ ‪”:‬ﺗﺎﺗﺎﺭګﻮﺃ _ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﺑﻐ‪，‬ﺮ ﺣﮑﻢ ﮐﻮ‬ ‫ﺣ‪＋‬ﻝ ﻭﺟﺎﺋﺰ ﮐﺮﻟ‪，‬ﺎ ﺗ‪％‬ﺎ“ﺍﻭﺭ ”ﻏ‪，‬ﺮ ﺍﷲ ﮐﺔ ﺣﮑﻢ ﮐﻮ ﺍﷲ ﮐﺔ ﺣﮑﻢ ﭘﺮ ﺗﺮﺟ‪，‬ﺢ ﺩګﺘﺔ ﺗ‪％‬ﺔ‬

‫‪148‬‬ ‫“‪ Ａ‬ﻋﺘ‪，‬ﺒﯽ ﺳﺔ ﭘﻮﭼ‪％‬ﺘﺔ ﻫ‪ Ｓ‬ﮐ‪，‬ﺎ ﺍﻥ ﻣ‪ Ｓ‬ﺳﺔ ﮐﺴﯽ _ ﺍﺳﺘﺤ‪＋‬ﻝ ﮐﯽ ﺻﺮﺍﺣﺖ ﮐﯽ‬ ‫ﺗ‪％‬ﯽ ﮐ‪，‬ﺎ ﮐﻮﺋﯽ ﺍګﮏ ﺩﻟ‪，‬ﻞ ‪Ｌ‬ﯽ ﺍګﺴﯽ ‪ Ｂ‬ﺟﺲ ﻣ‪ Ｓ‬ﺻﺮﺍﺣﺖ ﻫﻮ ﮐﻪ ﺍﻥ ﻣ‪ Ｓ‬ﺳﺔ‬ ‫ﮐﺴﯽ ﺍګﮏ _ ‪Ｌ‬ﯽ ګﻪ ﺻﺮﺍﺣﺖ ﮐﯽ ﻫﻮ ﮐﻪ ﻭﻩ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﺑﻐ‪，‬ﺮ ﺣﮑﻢ ﮐﻮ‬ ‫ﺟﺎﺋﺰ ﺳﻤﺠ‪％‬ﺘﺎ ‪ Ｂ‬ﺍﻭﺭ ﺍﺳﺔ ﺍﷲ ﮐﺔ ﺣﮑﻢ ﭘﺮ ﺗﺮﺟ‪，‬ﺢ ﺩګﺘﺎ ‪“ Ｂ‬۔ﺗﺎﮐﻪ ﻋﺘ‪，‬ﺒﯽ ﺍﻥ ﮐﺔ ﻗﻮﻝ‬ ‫ﺻﺮګﺢ ﻻﺍﻟٰﻪ ﺍﻻﺍﷲ ﺍﻭﺭ ﺍﻥ ﮐﯽ ﻧﻤﺎﺯﻭﺃ ‪،‬ﺭﻭﺯﻭﺃ ﮐﺔ ﺑﺎﻭﺟﻮﺩ ﺍﻥ ﮐﯽ ﺗﮑﻔ‪，‬ﺮ ﮐﺮﺳﮑﺔ ؟‬ ‫ﺩګﮑ‪ ＃‬ﻟ‪，‬ﺠﺌﺔ ﻋﺘ‪，‬ﺒﯽ _ ﺍﺱ ﻣﻌﺎﻣﻠﺔ ﻣ‪ Ｓ‬ﮐﺲ ﻗﺪﺭ ﺟﺮﺍءﺕ ﺩﮐ‪％‬ﺎﺋﯽ ‪ Ｂ‬ﺍﺑﻦ‬ ‫ﺗ‪，‬ﻤ‪，‬ﻪ‪ _‬ﻭﺍﺿﺢ ﻃﻮﺭ ﭘﺮ ﻓﺮﻣﺎګﺎ ﮐﻪ ‪)”:‬ﺗﺎﺗﺎﺭﯼ(ﺩګﻦ ﺍﺳ‪＋‬ﻡ ﮐﻮ ګﻬﻮﺩ ﻭﻧﺼﺎﺭﯼ ﮐﺔ‬ ‫ﺩګﻦ ﮐﯽ ﻃﺮﺡ ﻗﺮﺍﺭ ﺩګﺘﺔ ﺗ‪％‬ﺔ “ﻟ‪，‬ﮑﻦ ‪ Ａ‬ﻋﺘ‪，‬ﺒﯽ ﺳﺔ ﭘﻮﭼ‪％‬ﺘﺔ ﻫ‪: Ｓ‬ﮐ‪，‬ﺎ ﺍﺑﻦ‬ ‫ﺗ‪，‬ﻤ‪，‬ﻪ‪‬ﮐﺔ ګﻪ ﺍﻟﻔﺎﻅ ﺍﻥ ﮐﺎ ﺍﻧﺘﻬﺎﺋﯽ ﺗﺠﺰګﻪ ﺍﻭﺭ ﺍﻥ ﮐﯽ ﺗﺼﺮګﺢ ﮐﺔ ﺑﻐ‪，‬ﺮ ﻫﯽ ﻣﺤﺾ ﺍﻥ‬ ‫ﮐﺔ ﻓﻌﻞ ﮐﺔ ﻣﺘﻌﻠﻖ ﻋﺎﻟﻤﺎﻧﻪ ﺑ‪，‬ﺎﻥ ﻧﻬ‪ Ｓ‬ﻫ‪ Ｓ‬ﺑﻠﮑﻪ ﺻﺎﺣﺐ ﻧﻈﺮ ﺳﻤﺠ‪ ＃‬ﺳﮑﺘﺎ‪ Ｂ‬ﮐﻪ ﺍﺑﻦ‬ ‫ﺗ‪，‬ﻤ‪，‬ﻪ‪‬ﮐﺔ ﺍﺱ ﺣﮑﻢ ﮐﯽ ﺑﻨ‪，‬ﺎﺩ ﮐﭽ‪ ＃‬ﺍﻭﺭ ‪ Ｂ‬ﻧﻪ ﮐﻪ ﺍﺳﺘﺤ‪＋‬ﻝ ګﺎ ﺗﻔﻀ‪，‬ﻞ ﮐﯽ ﺗﺼﺮګﺢ‬ ‫ﺟ‪，‬ﺴﺎ ﮐﻪ ﻋﺘ‪，‬ﺒﯽ ﺍﺳﺔ ”ﺩﻭﺭﺣﺎﺿﺮﮐﺔ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﺑﻐ‪，‬ﺮ ﻗﺎﻧﻮﻥ ﺳﺎﺯﻭﺃ ﮐﯽ‬ ‫“ﺗﮑﻔ‪，‬ﺮ ﻣ‪ Ｓ‬ﺷﺮﻁ ﻗﺮﺍﺭ ﺩګﻨﺔ ﭘﺮ ﻣﺼﺮ ‪ Ｂ‬ﺍﻭﺭ ﻭﻩ ﺑﻨ‪，‬ﺎﺩ ﺗﻮﺣ‪，‬ﺪ ‪ Ｂ‬ﺟﺲ ﮐﯽ ﺑﻨﺎءﭘﺮ ﺍﺑﻦ‬ ‫ﺗ‪，‬ﻤ‪，‬ﻪ‪ _‬ﺍﻥ ﭘﺮ ﺣﮑﻢ ﻣﺬﮐﻮﺭ ﻟﮕﺎګﺎ ۔ﮐ‪，‬ﺎ ﺍﺑﻦ ﺗ‪，‬ﻤ‪，‬ﻪ‪‬ﺍﺱ ﭘﺎﺋﺔ ﮐﺔ ﻋﺎ‪ Ｐ‬ﻧﻬ‪ Ｓ‬ﮐﻪ‬ ‫ﻋﺘ‪，‬ﺒﯽ ﺑﺠﺎﺋﺔ ﺍﻥ ﮐﺔ ﮐ‪＋‬ﻡ ﺳﺔ ﻭﻩ ﮐﭽ‪ ＃‬ﺛﺎﺑﺖ ﮐﺮﺓ ﮐﺔ ﺟﻮ ﺛﺎﺑﺖ ﻧﻪ ﻫﻮﺗﺎ ﻫﻮ ﺍﻥ ﮐﺔ‬ ‫ﻣﻨﻬﺞ ﮐﻮ ﺍﺧﺘ‪，‬ﺎﺭﮐﺮﺓ ﻋﺘ‪，‬ﺒﯽ ﮐﺔ ﺍﺱ ﻃﺮﺯ ﮐﯽ ﺩﻟ‪，‬ﻞ ﻭﻩ ﻗﻮﻝ ‪ Ｂ‬ﺟﻮ ﺍﺱ _ ﺍﺑﻦ‬ ‫ﮐﺜ‪，‬ﺮ‪‬ﺳﺔ ﻧﻘﻞ ﮐ‪，‬ﺎ ﻓﺮﻣﺎﺗﺔ ﻫ‪”: Ｓ‬ﻭﻩ )ﺗﺎﺗﺎﺭﯼ(ﺍﺳﺔ )ګﺎﺳﻖ ﮐﻮ(ﮐﺘﺎﺏ ﺍﷲ ﮐﺔ ﺣﮑﻢ‬ ‫ﭘﺮ ﻣﻘﺪﻡ ﺭﮐ‪％‬ﺘﺔ ﺗ‪％‬ﺔ “ ﺍﺱ ﻣ‪ Ｓ‬ﺍﻟﻔﺎﻅ ”ﻣﻘﺪﻡ ﺭﮐ‪％‬ﺘﺔ ﺗ‪％‬ﺔ “ﮐﻮ ﻋﺘ‪，‬ﺒﯽ _ ﺍﺱ ﺑﺎﺕ ﮐﯽ‬ ‫ﺩﻟ‪，‬ﻞ ﺑﻨﺎګﺎ ‪ Ｂ‬ﮐﻪ ﻭﻩ ﺗﺼﺮګﺢ ﮐﺌﺔ ﺑﻐ‪，‬ﺮ ګﺎﺳﻖ ﮐﻮ ﮐﺘﺎﺏ ﺍﷲ ﮐﺔ ﺣﮑﻢ ﭘﺮ ﺗﺮﺟ‪，‬ﺢ ﺩګﺘﺔ‬ ‫ﺗ‪％‬ﺔ ۔ﻻﺣﻮﻝ ﻭﻻ ﻗﻮة ﺍﻻ ﺑﺎﷲ۔‬ ‫‪ Ａ‬ﺫﮐﺮﮐﺮﭼﮑﺔ ﻫ‪ Ｓ‬ﮐﻪ ﺍﻧﻬﻮﺃ _ ﺗﻔﻀ‪，‬ﻞ ګﻌﻨﯽ ﺗﺮﺟ‪，‬ﺢ ﮐﯽ ﮐﺒ‪％‬ﯽ ﺻﺮﺍﺣﺖ ﻧﻬ‪ Ｓ‬ﮐﯽ‬ ‫ﻟﻬٰﺬﺍ ﺍﺑﻦ ﮐﺜ‪，‬ﺮ‪‬ﮐﺔ ﺍﻥ ﺍﻟﻔﺎﻅ ﮐﺎ ﻣﻘﺼﺪ ګﻪ ‪ Ｂ‬ﮐﻪ ﻭﻩ ﻏ‪，‬ﺮ ﺍﷲ ﮐﺔ ﻗﺎﻧﻮﻥ ﮐﻮ ﺍﷲ ﮐﺔ‬

‫‪149‬‬ ‫ﻗﺎﻧﻮﻥ ﮐﺔ ﻣﻘﺎﺑﻠﺔ ﻣ‪ Ｓ‬ﺟﺎﺋﺰ ﻗﺮﺍﺭ ﺩګﺘﺔ ﺗ‪％‬ﺔ ﻧﺎﻓﺬ ﮐﺮﺗﺔ ﺗ‪％‬ﺔ ﻧﻪ ﮐﻪ ګﻪ ﻣﻌﻨﯽ ﮐﻪ ﻭﻩ‬ ‫ﺗﺼﺮګﺢ ﮐﺌﺔ ﺑﻐ‪，‬ﺮ ﺗﺮﺟ‪，‬ﺢ ﺩګﺘﺔ ﺗ‪％‬ﺔ ۔‬ ‫ﻋﺘ‪，‬ﺒﯽ ﮐﯽ ﮐﺘﺎﺏ ﮐﺎ ﺭﺩّﮐﺮ_ ﮐﺔ ﺑﻌﺪ ‪ Ａ‬ﺁﺧﺮ ﻣ‪ Ｓ‬ﺍګﮏ ﺑﺎﺭ ﭘ‪％‬ﺮ ﺗﺎﮐ‪，‬ﺪ ﮐﺮﻧﺎ ﺿﺮﻭﺭﯼ‬ ‫ﺳﻤﺠ‪％‬ﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ‪ Ａ‬ﮐﺴﯽ ﺣﺎﮐﻢ ګﺎ ﺣﮑﻮﻣﺖ ﮐﻮ ﮐﺎﻓﺮ ﻗﺮﺍﺭ ﻧﻬ‪ Ｓ‬ﺩﺓ ﺭ‪ Ｂ‬ﺑﻠﮑﻪ‬ ‫ﻫﻤﺎﺭﯼ ﮐﺘﺎﺏ ﮐﺎﺍﺻﻞ ﻣﻘﺼﺪ ﺗﻮﺣ‪，‬ﺪ ﮐﯽ ﺣﻤﺎګﺖ ﮐﻠﻤﻪ ﺍﺧ‪＋‬ﺹ ﮐﺎ ﺩﻓﺎﻉ ﺍﻭﺭ ﺭﺳﺎﻟﺖ‬ ‫ﻣﺤﻤﺪګﻪ ‪‬ﮐﯽ ﺣﺮﺹ ﻭﺷﻮﻕ ‪ Ｂ‬ﺍﺱ ﺳﺔ ﭘﻬﻠﺔ ﮐﻪ ﻗﺪګﻢ ﻭﺟﺪګﺪ ﻣﺮﺟﺌﻪ ﺍﻭﺭ ﺧﻮﺍﺭﺝ‬ ‫ﻭﻏ‪，‬ﺮﻩ ﻣ‪ Ｓ‬ﺳﺔ ﮐﻮﺋﯽ ﺍﺱ ﮐﯽ ﺣﺪﻭﺩ ﮐﻮ ﺭﻭﻧﺪ ﺇﺍﻟﺔ ﺍﻭﺭ ﺍﺳﺔ ﻋﺒﺚ ﻭﻟﻐﻮ ﻗﺮﺍﺭ ﺩﺓ ۔‬ ‫‪ Ａ‬ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﯽٰ ﺳﺔ ﺩﻋﺎ ﮔﻮ ﻫ‪ Ｓ‬ﮐﻪ ﻭﻩ ﺍﺳﺔ ﺟﻮ ﺍﺱ ﻃﺮﻑ ﻣﺘﻮﺟﻪ ﻫﻮ ‪Ｆ‬ﺍګﺖ‬ ‫ﺳﺔ ﻧﻮﺍﺯﺓ ګﻘ‪，‬ﻨﺎ ﻭﻩ ﺳﻨﻨﺔ ﻗﺒﻮﻝ ﮐﺮ_ ﻭﺍﻻ ‪ Ｂ‬۔‬

‫ﺇﺍﮐ＂ﺮ ﻃﺎﺭﻕ ﻋﺒﺪﺍﻟﺤﻠ‪，‬ﻢ ‪ ‬ﮐﻨ‪，‬ﺈﺍ‬

‫ﻧﺎﺷﺮ‪:‬‬ ‫ﺍﻻﺭﻗﺎﻡ ﺳ‪，‬ﻨ＂ﺮ ﮐﻨ‪，‬ﺈﺍ‬