‫ﺣﻜﻢ ﺍﻷﻏﺎﱐ ﻭﺍﳌﻮﺳﻴﻘﻰ‬

‫‪‬‬
‫‪ ‬‬

‫ﺍﳊﻤﺪ ﷲ ﻭﻛﻔﻰ‪ ،‬ﻭﺻﻠﻰ ﺍﷲ ﻭﺳﻠﻢ ﻭﺑﺎﺭﻙ ﻋﻠﻰ ﻧﺒﻴﻪ ﺍﳌﺼﻄﻔﻰ ﻭﺁﻟﻪ ﺍﳌﺴﺘﻜﻤﻠﲔ‬
‫ﺍﻟﺸﺮﻓﺎ‪.‬‬

‫ﰒ ﺃﻣﺎ ﺑﻌﺪ‪:‬‬

‫ﻳﻌﻴﺶ ﺃﻫﻞ ﺍﻹﺳﻼﻡ ﰲ ﻇﻞ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﺣﻴﺎﺓ ﺷﺮﻳﻔﺔ ﻛﺮﳝﺔ‪ ،‬ﳚﺪﻭﻥ ﻣﻦ ﺧﻼﳍﺎ ﺣﻼﻭﺓ‬
‫ﺍﻹﳝﺎﻥ‪ ،‬ﻭﺭﺍﺣﺔ ﺍﻟﻴﻘﲔ ﻭﺍﻻﻃﻤﺌﻨﺎﻥ‪ ،‬ﻭﺃﻧﺲ ﺍﻟﻄﺎﻋﺔ‪ ،‬ﻭﻟﺬﺓ ﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﻭﺗﻘﻒ ﺗﻌﺎﻟﻴﻢ ﻫﺬﺍ ﺍﻟﺪﻳﻦ‬
‫ﺣﺼﻨ‪‬ﺎ ﻣﻨﻴﻌ‪‬ﺎ ﺿﺪ ﻧﻮﺍﺯﻉ ﺍﻻﳓﺮﺍﻑ ﻭﺃﻫﻮﺍﺀ ﺍﳌﻨﺤﺮﻓﲔ‪ ،‬ﺗﺼﻮﻥ ﺍﻹﻧﺴﺎﻥ ﻋﻦ ﻧﺰﻭﺍﺗﻪ‪ ،‬ﻭﲢﻤﻴﻪ ﻣﻦ‬
‫ﺷﻬﻮﺍﺗﻪ‪ ،‬ﻭﺗﻘﻀﻲ ﻋﻠﻰ ﳘﻮﻣﻪ ﻭﺃﺣﺰﺍﻧﻪ‪ ،‬ﻓﻤﺎ ﺃﻏﲎ ﻣﻦ ﻭﺍﱃ ﺩﻳﻦ ﺍﷲ ﻭﺇﻥ ﻛﺎﻥ ﻓﻘﲑ‪‬ﺍ‪ ،‬ﻭﻣﺎ ﺃﻓﻘﺮ‬
‫ﻣﻦ ﻋﺎﺩﺍﻩ ﻭﺇﻥ ﻛﺎﻥ ﻏﻨﻴ‪‬ﺎ‪.‬‬

‫ﺇﻥ ﳑﺎ ﳛﺰﻥ ﺍﳌﺴﻠﻢ‪ ‬ﺍﻟﻐﻴﻮﺭ‪ ‬ﻋﻠﻰ ﺩﻳﻨﻪ ﺃﻥ ﻳﺒﺤﺚ ﺑﻌﺾ ﺍﳌﺴﻠﻤﲔ ﻋﻦ ﺍﻟﺴﻌﺎﺩﺓ ﰲ ﻏﲑﻩ‪،‬‬
‫ﻭﻳﺒﺤﺜﻮﻥ ﻋﻦ ﺍﻟﺒﻬﺠﺔ ﻓﻴﻤﺎ ﻋﺪﺍﻩ‪ ،‬ﻳﻀﻌﻮﻥ ﺍﻟﺴﻤﻮﻡ ﻣﻮﺍﺿﻊ ﺍﻟﺪﻭﺍﺀ‪ ،‬ﻃﺎﻟﺒﲔ ﺍﻟﻌﺎﻓﻴﺔ ﻭﺍﻟﺸﻔﺎﺀ ﰲ‬
‫ﺍﻟﺸﻬﻮﺍﺕ ﻭﺍﻷﻫﻮﺍﺀ‪.‬‬

‫ﻭﻣﻦ ﺫﻟﻚ ﻋﻜﻮﻑ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ﺍﻟﻴﻮﻡ ﻋﻠﻰ ﺍﺳﺘﻤﺎﻉ ﺁﻻﺕ ﺍﳌﻼﻫﻲ ﻭﺍﻟﻐﻨﺎﺀ‪ ،‬ﺣﱴ‬
‫ﺻﺎﺭ ﺫﻟﻚ ﺳﻠﻮﺍﻫﻢ ﻭﺩﻳﺪ‪‬ﻢ‪ ،‬ﻣﺘﻌﻠﻠﲔ ﺑﻌﻠﻞ ﻭﺍﻫﻴﺔ ﻭﺃﻗﻮﺍﻝ ﺯﺍﺋﻔﺔ‪ ،‬ﺗﺒﻴﺢ ﺍﻟﻐﻨﺎﺀ ﻭﻟﻴﺲ ﳍﺎ ﻣﺴﺘﻨﺪ‬
‫ﺻﺤﻴﺢ‪ ،‬ﻳﻘﻮﻡ ﻋﻠﻰ ﺗﺮﻭﳚﻬﺎ ﻗﻮﻡ ﻓﹸﺘﻨﻮﺍ ﺑﺎﺗﺒﺎﻉ ﺍﻟﺸﻬﻮﺍﺕ ﻭﺍﺳﺘﻤﺎﻉ ﺍﳌﻐﻨﲔ ﻭﺍﳌﻐﻨﻴﺎﺕ‪.‬‬

‫ﻭﻛﻤﺎ ﻧﺮﻯ ﺑﻌﻀﻬﻢ ﻳﺮﻭﺝ ﻟﻠﻤﻮﺳﻴﻘﻰ ﺑﺄ‪‬ﺎ ﺗﺮﻗﻖ ﺍﻟﻘﻠﻮﺏ ﻭﺍﻟﺸﻌﻮﺭ‪ ،‬ﻭﺗﻨﻤﻲ ﺍﻟﻌﺎﻃﻔﺔ‪،‬‬
‫ﻭﻫﺬﺍ ﻟﻴﺲ ﺻﺤﻴﺤﺎﹰ‪ ،‬ﻓﻬﻲ ﻣﺜﲑﺓ ﻟﻠﺸﻬﻮﺍﺕ ﻭﺍﻷﻫﻮﺍﺀ‪ ،‬ﻭﻟﻮ ﻛﺎﻧﺖ ﺗﻔﻌﻞ ﻣﺎ ﻗﺎﻟﻮﺍ ﻟﺮﻗﻘﺖ‬
‫ﻗﻠﻮﺏ ﺍﳌﻮﺳﻴﻘﻴﲔ ﻭﻫﺬﺑﺖ ﺃﺧﻼﻗﻬﻢ‪ ،‬ﻭﺃﻛﺜﺮﻫﻢ ﳑﻦ ﻧﻌﻠﻢ ﺍﳓﺮﺍﻓﻬﻢ ﻭﺳﻮﺀ ﺳﻠﻮﻛﻬﻢ‪.‬‬

‫ﻋﺒﺎﺩ ﺍﷲ ﻣﻦ ﻛﺎﻥ ﰲ ﺷﻚ ﻣﻦ ﲢﺮﱘ ﺍﻷﻏﺎﱐ ﻭﺍﳌﻌﺎﺯﻑ‪ ،‬ﻓﻠﻴﺰﻝ ﺍﻟﺸﻚ ﺑﺎﻟﻴﻘﲔ ﻣﻦ ﻗﻮﻝ‬

‫ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﻭﺭﺳﻮﻟﻪ ﺍﻷﻣﲔ‪ ،‬ﰲ ﲢﺮﳝﻬﺎ ﻭﺑﻴﺎﻥ ﺃﺿﺮﺍﺭﻫﺎ‪ ،‬ﻓﺎﻟﻨﺼﻮﺹ ﻛﺜﲑﺓ ﻣﻦ ﺍﻟﻜﺘﺎﺏ‬
‫ﻭﺍﻟﺴﻨﺔ ﺗﺪﻝ ﻋﻠﻰ ﲢﺮﱘ ﺍﻷﻏﺎﱐ ﻭﺍﻟﻮﻋﻴﺪ ﳌﻦ ﺍﺳﺘﺤﻞ ﺫﻟﻚ ﺃﻭ ﺃﺻﺮ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﳌﺆﻣﻦ ﻳﻜﻔﻴﻪ ﺩﻟﻴﻞ‬
‫ﻭﺍﺣﺪ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﺃﻭ ﺻﺤﻴﺢ ﺳﻨﺔ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻜﻴﻒ ﺇﺫﺍ ﺗﻜﺎﺛﺮﺕ‬
‫ﻭﺗﻌﺎﺿﺪﺕ ﺍﻷﺩﻟﺔ ﻋﻠﻰ ﺫﻟﻚ‪ .‬ﻭﻟﻘﺪ ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ ﻭ ﺗﻌﺎﱃ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻌﺰﻳﺰ‪} :‬ﻭ‪‬ﻣ‪‬ﺎ ﻛﹶﺎﻥﹶ‬

‫)‪(١‬‬ ‫ﻣﻨﱪ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﳉﻬﺎﺩ‬

 ‫ﺣﻜﻢ ﺍﻷﻏﺎﱐ ﻭﺍﳌﻮﺳﻴﻘﻰ‬

‫ﻟِﻤ‪‬ﺆ‪‬ﻣِﻦٍ ﻭ‪‬ﻻﹶ ﻣ‪‬ﺆ‪‬ﻣِﻨ‪‬ﺔٍ ﺇِﺫﹶﺍ ﻗﹶﻀ‪‬ﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻭ‪‬ﺭ‪‬ﺳ‪‬ﻮﻟﹸﻪ‪ ‬ﺃﹶﻣ‪‬ﺮﺍﹰ ﺃﹶﻥ ﻳ‪‬ﻜﹸﻮﻥﹶ ﻟﹶﻬ‪‬ﻢ‪ ‬ﺍﹾﻟﺨِﻴ‪‬ﺮ‪‬ﺓﹸ ﻣِﻦ‪ ‬ﺃﹶﻣ‪‬ﺮِﻫِﻢ‪ ‬ﻭ‪‬ﻣ‪‬ﻦ ﻳ‪ ‬ﻌ ِ‬
‫ﺺ‬
‫ﺍﻟﻠﱠﻪ‪ ‬ﻭ‪‬ﺭ‪‬ﺳ‪‬ﻮﻟﹶﻪ‪ ‬ﻓﹶﻘﹶﺪ‪ ‬ﺿ‪‬ﻞﱠ ﺿ‪‬ﻼﻻﹰ ﻣ‪‬ﺒِﻴﻨﺎﹰ{‪ ،‬ﻭﻧﻈﺮﺍﹰ ﳋﻄﻮﺭﺓ ﺍﻷﻏﺎﱐ‪ ،‬ﻭﺃ‪‬ﺎ ﺳﺒﺐ ﻣﻦ ﺃﺳﺒﺎﺏ ﻓﺘﻨﺔ‬
‫ﺍﻟﻨﺎﺱ ﻭﺇﻓﺴﺎﺩﻫﻢ ﻭﺧﺎﺻﺔ ﺍﻟﺸﺒﺎﺏ ﻭﺍﻟﺸﺎﺑﺎﺕ ﻣﻨﻬﻢ‪ ،‬ﺃﺣﺒﺒﺖ ﺃﻥ ﺃﲨﻊ ﻟﻜﻢ ﻫﺬﺍ ﺍﻟﺒﺤﺚ‬
‫ﺍﳌﺨﺘﺼﺮ ﻭﺍﻟﺬﻱ ﻳﺒﲔ ﺣﻜﻢ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻟﻐﺮﺍﺀ ﰲ ﺍﳌﻮﺳﻴﻘﻰ ﻭﺍﻷﻏﺎﱐ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻭﺳﻨﺔ‬
‫ﺭﺳﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺃﺋﻤﺔ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺍﻟﺬﻳﻦ ﻻ ﻧﺴﺘﻄﻴﻊ ﺃ‪ ،‬ﳓﺼﻲ ﺃﲰﺎﺋﻬﻢ ﻓﻀﻼ ﻋﻦ‬
‫ﺃﹲﻭﺍﳍﻢ ﻷﻧﻪ ﻻ ﳜﻠﻮ ﻛﺘﺎﺏ ﻣﻦ ﻛﺘﺐ ﺍﻟﻔﻘﻪ ﺇﻻ ﻭﺗﻨﺎﻭﻝ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻭﻋﲎ ‪‬ﺎ ﺃﳝﺎ ﻋﻨﺎﺀ‪.‬‬

‫ﻭﻫﺬﻩ ﺍﳌﺎﺩﺓ ﻫﻲ ﳏﺎﻭﻟﺔ ﺃﺭﺩﺕ ‪‬ﺎ ﺧﺪﻣﺔ ﺩﻳﻦ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪ ،‬ﻭﻣﻨﻔﻌﺔ ﺍﳌﺴﻠﻤﲔ‪،‬‬
‫ﻭﺩﺣﻀﺎ ﻵﺭﺍﺀ ﻣﻦ ﺃﺣﻠﻮﻫﺎ ﻋﻠﻰ ﺍﻹﻃﻼﻕ ﺃﻭ ﻗﻴﺪﻭﺍ ﲢﺮﳝﻬﺎ ﻓﻘﻂ ﻋﻨﺪ ﺍﺟﺘﻤﺎﻋﻬﺎ ﻣﻊ‬
‫ﺍﳌﺴﻜﺮﺍﺕ ﻭﺍﻟﺮﺍﻗﺼﺎﺕ‪.‬‬

‫ﺳﺎﺋﻼﹰ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﺃﻥ ﻳﻨﻔﻊ ‪‬ﺎ ﻭﺃﻥ ﳚﻌﻞ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﺧﺎﻟﺼﺎﹰ ﻟﻮﺟﻬﻪ ﺍﻟﻜﺮﱘ‪،‬‬
‫ﻭﻫﻮ ﺣﺴﺒﻨﺎ ﻭ ﻧﻌﻢ ﺍﻟﻮﻛﻴﻞ‪.‬‬

‫‪‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬ﻭ‪‬ﻣِﻦ‪ ‬ﺍﻟﻨ‪‬ﺎﺱِ ﻣ‪‬ﻦ ﻳ‪‬ﺸ‪‬ﺘ‪‬ﺮِﻱ ﻟﹶﻬ‪‬ﻮ‪ ‬ﺍﻟﹾﺤ‪‬ﺪِﻳﺚِ ﻟِﻴ‪‬ﻀِﻞﱠ ﻋ‪‬ﻦ ﺳ‪‬ﺒِﻴﻞِ ﺍﻟﻠﱠﻪِ ﺑِﻐ‪‬ﻴ‪‬ﺮِ ﻋِﻠﹾﻢٍ‬
‫ﻭ‪‬ﻳ‪‬ﺘ‪‬ﺨِﺬﹶﻫ‪‬ﺎ ﻫ‪‬ﺰ‪‬ﻭ‪‬ﺍ ﺃﹸﻭﻟﹶﺌِﻚ‪ ‬ﻟﹶﻬ‪‬ﻢ‪ ‬ﻋ‪‬ﺬﹶﺍﺏ‪ ‬ﻣ‪‬ﻬِﲔ{‪.‬‬

‫ﻗﺎﻝ ﺣﱪ ﺍﻷﻣﺔ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪) :‬ﻫﻮ ﺍﻟﻐﻨﺎﺀ(‪.‬‬

‫ﻭﻗﺎﻝ ﳎﺎﻫﺪ ﺭﲪﻪ ﺍﷲ‪) :‬ﺍﻟﻠﻬﻮ ﺍﻟﻄﺒﻞ( ]ﺗﻔﺴﲑ ﺍﻟﻄﱪﻱ[‪.‬‬

‫ﻭﻗﺎﻝ ﺍﳊﺴﻦ ﺍﻟﺒﺼﺮﻱ ﺭﲪﻪ ﺍﷲ‪) :‬ﻧﺰﻟﺖ ﻫﺬﻩ ﺍﻵﻳﺔ ﰲ ﺍﻟﻐﻨﺎﺀ ﻭﺍﳌﺰﺍﻣﲑ( ]ﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ[‪.‬‬

‫ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺭﲪﻪ ﺍﷲ‪) :‬ﻭﻳﻜﻔﻲ ﺗﻔﺴﲑ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﲔ ﻟﻠﻬﻮ ﺍﳊﺪﻳﺚ ﺑﺄﻧﻪ ﺍﻟﻐﻨﺎﺀ‬
‫ﻓﻘﺪ ﺻﺢ ﺫﻟﻚ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﺍﺑﻦ ﻣﺴﻌﻮﺩ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﺼﻬﺒﺎﺀ‪ :‬ﺳﺄﻟﺖ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻋﻦ ﻗﻮﻟﻪ‬
‫ﺗﻌﺎﱃ‪} :‬ﻭﻣﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﻳﺸﺘﺮﻱ ﳍﻮ ﺍﳊﺪﻳﺚ{‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻭﺍﷲ ﺍﻟﺬﻱ ﻻ ﺇﻟﻪ ﻏﲑﻩ ﻫﻮ ﺍﻟﻐﻨﺎﺀ ‪-‬‬
‫ﻳﺮﺩﺩﻫﺎ ﺛﻼﺙ ﻣﺮﺍﺕ ‪ -‬ﻭﺻﺢ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﺃﻳﻀﺎ ﺃﻧﻪ ﺍﻟﻐﻨﺎﺀ( ]ﺇﻏﺎﺛﺔ ﺍﻟﻠﻬﻔﺎﻥ‬
‫ﻻﺑﻦ ﺍﻟﻘﻴﻢ ‪.[٢٤/١‬‬

‫ﻭﻛﺬﻟﻚ ﻗﺎﻝ ﺟﺎﺑﺮ ﻭﻋﻜﺮﻣﺔ ﻭﺳﻌﻴﺪ ﺑﻦ ﺟﺒﲑ ﻭﻣﻜﺤﻮﻝ ﻭﻣﻴﻤﻮﻥ ﺑﻦ ﻣﻬﺮﺍﻥ ﻭﻋﻤﺮﻭ‬
‫ﺑﻦ ﺷﻌﻴﺐ ﻭﻏﲑﻫﻢ ﺍﻟﻜﺜﲑ ﰲ ﺗﻔﺴﲑ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ‪.‬‬

‫)‪(٢‬‬ ‫ﻣﻨﱪ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﳉﻬﺎﺩ‬

 ‫ﺣﻜﻢ ﺍﻷﻏﺎﱐ ﻭﺍﳌﻮﺳﻴﻘﻰ‬

‫]ﺇﻏﺎﺛﺔ‬ ‫ﻗﺎﻝ ﺍﻟﻮﺍﺣﺪﻱ ﺭﲪﻪ ﺍﷲ‪) :‬ﻭﻫﺬﻩ ﺍﻵﻳﺔ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﻔﺴﲑ ﺗﺪﻝ ﻋﻠﻰ ﲢﺮﱘ ﺍﻟﻐﻨﺎﺀ(‬
‫ﺍﻟﻠﻬﻔﺎﻥ ‪.[٢٣٩١‬‬

‫ﻭﻟﻘﺪ ﻗﺎﻝ ﺍﳊﺎﻛﻢ ﰲ ﻣﺴﺘﺪﺭﻛﻪ ﻋﻦ ﺗﻔﺴﲑ ﺍﻟﺼﺤﺎﰊ‪) :‬ﻟﻴﻌﻠﻢ ﻃﺎﻟﺐ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﺃﻥ‬
‫ﺗﻔﺴﲑ ﺍﻟﺼﺤﺎﰊ ﺍﻟﺬﻱ ﺷﻬﺪ ﺍﻟﻮﺣﻲ ﻭ ﺍﻟﺘﱰﻳﻞ ﻋﻨﺪ ﺍﻟﺸﻴﺨﲔ ﺣﺪﻳﺚ ﻣﺴﻨﺪ(‪.‬‬

‫ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺭﲪﻪ ﺍﷲ ﰲ ﻛﺘﺎﺑﻪ ﺇﻏﺎﺛﺔ ﺍﻟﻠﻬﻔﺎﻥ ]‪ [٢٤/١‬ﻣﻌﻠﻘﺎﹰ ﻋﻠﻰ ﻛﻼﻡ‬
‫ﺍﳊﺎﻛﻢ‪) :‬ﻭﻫﺬﺍ ﻭﺇﻥ ﻛﺎﻥ ﻓﻴﻪ ﻧﻈﺮ ﻓﻼ ﺭﻳﺐ ﺃﻧﻪ ﺃﻭﱃ ﺑﺎﻟﻘﺒﻮﻝ ﻣﻦ ﺗﻔﺴﲑ ﻣ‪‬ﻦ ﺑﻌﺪﻫﻢ‪ ،‬ﻓﻬﻢ‬
‫ﺃﻋﻠﻢ ﺍﻷﻣﺔ ﲟﺮﺍﺩ ﺍﷲ ﻣﻦ ﻛﺘﺎﺑﻪ‪ ،‬ﻓﻌﻠﻴﻬﻢ ﻧﺰﻝ ﻭﻫﻢ ﺃﻭﻝ ﻣﻦ ﺧﻮﻃﺐ ﺑﻪ ﻣﻦ ﺍﻷﻣﺔ‪ ،‬ﻭﻗﺪ‬
‫ﺷﺎﻫﺪﻭﺍ ﺗﻔﺴﲑﻩ ﻣﻦ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻠﻤﺎﹰ ﻭﻋﻤﻼﹰ‪ ،‬ﻭﻫﻢ ﺍﻟﻌﺮﺏ ﺍﻟﻔﺼﺤﺎﺀ ﻋﻠﻰ‬
‫ﺍﳊﻘﻴﻘﺔ ﻓﻼ ﻳﻌﺪﻝ ﻋﻦ ﺗﻔﺴﲑﻫﻢ ﻣﺎ ﻭﺟﺪ ﺇﻟﻴﻪ ﺳﺒﻴﻞ(‪.‬‬

‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬ﻭ‪‬ﺍﺳ‪‬ﺘ‪‬ﻔﹾﺰِﺯ‪ ‬ﻣ‪‬ﻦِ ﺍﺳ‪‬ﺘ‪‬ﻄﹶﻌ‪‬ﺖ‪ ‬ﻣِﻨ‪‬ﻬ‪‬ﻢ‪ ‬ﺑِﺼ‪‬ﻮ‪‬ﺗِﻚ‪ ‬ﻭ‪‬ﺃﹶﺟ‪‬ﻠِﺐ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻬِﻢ ﺑِﺨ‪‬ﻴ‪‬ﻠِﻚ‪‬‬
‫ﻭ‪‬ﺭ‪‬ﺟِﻠِﻚ‪ ‬ﻭ‪‬ﺷ‪‬ﺎﺭِﻛﹾﻬ‪‬ﻢ‪ ‬ﻓِﻲ ﺍﻷَﻣ‪‬ﻮ‪‬ﺍﻝِ ﻭ‪‬ﺍﻷَﻭ‪‬ﻻﺩِ ﻭ‪‬ﻋِﺪ‪‬ﻫ‪‬ﻢ‪ ‬ﻭ‪‬ﻣ‪‬ﺎ ﻳ‪‬ﻌِﺪ‪‬ﻫ‪‬ﻢ‪ ‬ﺍﻟﺸ‪‬ﻴ‪‬ﻄﹶﺎﻥﹸ ﺇِﻻﱠ ﻏﹸﺮ‪‬ﻭﺭ‪‬ﺍ{‪.‬‬

‫ﺟﺎﺀ ﰲ ﺗﻔﺴﲑ ﺍﳉﻼﻟﲔ‪}) :‬ﻭﺍﺳﺘﻔﺰﺯ{‪ :‬ﺍﺳﺘﺨﻒ‪} ،‬ﺻﻮﺗﻚ{‪ :‬ﺑﺪﻋﺎﺋﻚ ﺑﺎﻟﻐﻨﺎﺀ‬

‫ﻭﺍﳌﺰﺍﻣﲑ ﻭﻛﻞ ﺩﺍﻉ ﺇﱃ ﺍﳌﻌﺼﻴﺔ ﻭ ﻫﺬﺍ ﺃﻳﻀﺎ ﻣﺎ ﺫﻛﺮﻩ ﺍﺑﻦ ﻛﺜﲑ ﻭﺍﻟﻄﱪﻱ ﻋﻦ ﳎﺎﻫﺪ(‪.‬‬

‫ﻭﻗﺎﻝ ﺍﻟﻘﺮﻃﱯ ﰲ ﺗﻔﺴﲑﻩ‪) :‬ﰲ ﺍﻵﻳﺔ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﲢﺮﱘ ﺍﳌﺰﺍﻣﲑ ﻭﺍﻟﻐﻨﺎﺀ ﻭﺍﻟﻠﻬﻮ‪ ..‬ﻭﻣﺎ‬
‫ﻛﺎﻥ ﻣﻦ ﺻﻮﺕ ﺍﻟﺸﻴﻄﺎﻥ ﺃﻭ ﻓﻌﻠﻪ ﻭﻣﺎ ﻳﺴﺘﺤﺴﻨﻪ ﻓﻮﺍﺟﺐ ﺍﻟﺘﱰﻩ ﻋﻨﻪ(‪.‬‬

‫ﻭﻗﺎﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪} :‬ﻭ‪‬ﺍﻟﱠﺬِﻳﻦ‪ ‬ﻻ ﻳ‪‬ﺸ‪‬ﻬ‪‬ﺪ‪‬ﻭﻥﹶ ﺍﻟﺰ‪‬ﻭﺭ‪ ‬ﻭ‪‬ﺇِﺫﹶﺍ ﻣ‪‬ﺮ‪‬ﻭﺍ ﺑِﺎﻟﻠﱠﻐ‪‬ﻮِ ﻣ‪‬ﺮ‪‬ﻭﺍ ﻛِﺮ‪‬ﺍﻣ‪‬ﺎ{‪.‬‬

‫ﺫﻛﺮ ﺍﺑﻦ ﻛﺜﲑ ﰲ ﺗﻔﺴﲑﻩ ﻣﺎ ﺟﺎﺀ ﻋﻦ ﳏﻤﺪ ﺑﻦ ﺍﳊﻨﻔﻴﺔ ﺃﻧﻪ ﻗﺎﻝ‪) :‬ﺍﻟﺰﻭﺭ ﻫﻨﺎ ﺍﻟﻐﻨﺎﺀ(‪.‬‬

‫ﻭﺟﺎﺀ ﻋﻨﺪ ﺍﻟﻘﺮﻃﱯ ﻭﺍﻟﻄﱪﻱ ﻋﻦ ﳎﺎﻫﺪ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬ﻭﺍﻟﺬﻳﻦ ﻻ ﻳﺸﻬﺪﻭﻥ ﺍﻟﺰﻭﺭ{‬
‫ﻗﺎﻝ‪) :‬ﻻ ﻳﺴﻤﻌﻮﻥ ﺍﻟﻐﻨﺎﺀ(‪.‬‬

‫ﻭﺟﺎﺀ ﻋﻦ ﺍﻟﻄﱪﻱ ﰲ ﺗﻔﺴﲑﻩ‪) :‬ﻗﺎﻝ ﺃﺑﻮ ﺟﻌﻔﺮ‪ :‬ﻭﺃﺻﻞ ﺍﻟﺰﻭﺭ ﲢﺴﲔ ﺍﻟﺸﻲﺀ‪ ،‬ﻭﻭﺻﻔﻪ‬
‫ﲞﻼﻑ ﺻﻔﺘﻪ‪ ،‬ﺣﱴ ﳜﻴﻞ ﺇﱃ ﻣﻦ ﻳﺴﻤﻌﻪ ﺃﻭ ﻳﺮﺍﻩ‪ ،‬ﺃﻧﻪ ﺧﻼﻑ ﻣﺎ ﻫﻮ ﺑﻪ‪ ،‬ﻭﺍﻟﺸﺮﻙ ﻗﺪ ﻳﺪﺧﻞ‬
‫ﰲ ﺫﻟﻚ ﻷﻧﻪ ﳏﺴﻦ ﻷﻫﻠﻪ‪ ،‬ﺣﱴ ﻗﺪ ﻇﻨﻮﺍ ﺃﻧﻪ ﺣﻖ ﻭﻫﻮ ﺑﺎﻃﻞ‪ ،‬ﻭﻳﺪﺧﻞ ﻓﻴﻪ ﺍﻟﻐﻨﺎﺀ ﻷﻧﻪ ﺃﻳﻀﺎ‬
‫ﳑﺎ ﳛﺴﻨﻪ ﺗﺮﺟﻴﻊ ﺍﻟﺼﻮﺕ ﺣﱴ ﻳﺴﺘﺤﻠﻲ ﺳﺎﻣﻌﻪ ﲰﺎﻋﻪ( ]ﺗﻔﺴﲑ ﺍﻟﻄﱪﻱ[‪.‬‬

‫)‪(٣‬‬ ‫ﻣﻨﱪ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﳉﻬﺎﺩ‬

 ‫ﺣﻜﻢ ﺍﻷﻏﺎﱐ ﻭﺍﳌﻮﺳﻴﻘﻰ‬

‫ﻭﰲ ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪} :‬ﻭ ﺇﺫﺍ ﻣﺮﻭﺍ ﺑﺎﻟﻠﻐﻮ ﻣﺮﻭﺍ ﻛﺮﺍﻣﺎ{‪ ،‬ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﻄﱪﻱ ﰲ‬
‫ﺗﻔﺴﲑﻩ‪) :‬ﻭﺇﺫﺍ ﻣﺮﻭﺍ ﺑﺎﻟﺒﺎﻃﻞ ﻓﺴﻤﻌﻮﻩ ﺃﻭ ﺭﺃﻭﻩ‪ ،‬ﻣﺮﻭﺍ ﻛﺮﺍﻣﺎ‪ .‬ﻣﺮﻭﺭﻫﻢ ﻛﺮﺍﻣﺎ ﰲ ﺑﻌﺾ ﺫﻟﻚ‬
‫ﺑﺄﻥ ﻻ ﻳﺴﻤﻌﻮﻩ‪ ،‬ﻭﺫﻟﻚ ﻛﺎﻟﻐﻨﺎﺀ(‪.‬‬

‫‪‬‬
‫ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪) :‬ﻟﻴﻜﻮﻧﻦ ﻣﻦ ﺃﻣﱵ ﺃﻗﻮﺍﻡ ﻳﺴﺘﺤﻠﻮﻥ ﺍﳊﺮ‬
‫ﻭﺍﳊﺮﻳﺮ ﻭﺍﳋﻤﺮ ﻭﺍﳌﻌﺎﺯﻑ‪ ،‬ﻭﻟﻴﱰﻟﻦ ﺃﻗﻮﺍﻡ ﺇﱃ ﺟﻨﺐ ﻋﻠﻢ‪ ،‬ﻳﺮﻭﺡ ﻋﻠﻴﻬﻢ ﺑﺴﺎﺭﺣﺔ ﳍﻢ‪،‬‬
‫ﻳﺄﺗﻴﻬﻢ ﳊﺎﺟﺔ‪ ،‬ﻓﻴﻘﻮﻟﻮﻥ‪ :‬ﺍﺭﺟﻊ ﺇﻟﻴﻨﺎ ﻏﺪﺍﹰ‪ ،‬ﻓﻴ‪‬ﺒ‪‬ﻴ‪‬ﺘﻬ‪‬ﻢ ﺍﷲ‪ ،‬ﻭﻳﻀﻊ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﳝﺴﺦ ﺁﺧﺮﻳﻦ‬
‫ﻗﺮﺩﺓ ﻭﺧﻨﺎﺯﻳﺮ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ( ]ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﺗﻌﻠﻴﻘﺎ ﺑﺮﻗﻢ ‪ ،٥٥٩٠‬ﻭﻭﺻﻠﻪ ﺍﻟﻄﱪﺍﱐ ﻭﺍﻟﺒﻴﻬﻘﻲ‪ ،‬ﻭﺍﺑﻦ ﻋﺴﺎﻛﺮ‪،‬‬
‫ﺭﺍﺟﻊ ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ ﻟﻸﻟﺒﺎﱐ ﺣﺪﻳﺚ ﺭﻗﻢ ‪.[٩١‬‬

‫ﻭﻗﺪ ﺃﻗﺮ ﺑﺼﺤﺔ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺃﻛﺎﺑﺮ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻣﻨﻬﻢ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺣﺒﺎﻥ‪ ،‬ﻭﺍﻹﲰﺎﻋﻴﻠﻲ‪،‬‬
‫ﻭﺍﺑﻦ ﺻﻼﺡ‪ ،‬ﻭﺍﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﱐ‪ ،‬ﻭﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ ،‬ﻭﺍﻟﻄﺤﺎﻭﻱ‪ ،‬ﻭﺍﺑﻦ ﺍﻟﻘﻴﻢ‪،‬‬
‫ﻭﺍﻟﺼﻨﻌﺎﱐ‪ ،‬ﻭﻏﲑﻫﻢ ﻛﺜﲑ‪.‬‬

‫ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺭﲪﻪ ﺍﷲ‪) :‬ﻭﱂ ﻳﺼﻨﻊ ﻣﻦ ﻗﺪﺡ ﰲ ﺻﺤﺔ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺷﻴﺌﺎ‬
‫ﻛﺎﺑﻦ ﺣﺰﻡ ﻧﺼﺮﺓ ﳌﺬﻫﺒﻪ ﺍﻟﺒﺎﻃﻞ ﰲ ﺇﺑﺎﺣﺔ ﺍﳌﻼﻫﻲ‪ ،‬ﻭﺯﻋﻢ ﺃﻧﻪ ﻣﻨﻘﻄﻊ ﻷﻥ ﺍﻟﺒﺨﺎﺭﻱ ﱂ ﻳﺼﻞ‬
‫ﺳﻨﺪﻩ ﺑﻪ(‪.‬‬

‫"ﻭﰲ ﺍﳊﺪﻳﺚ ﺩﻟﻴﻞ ﻋﻠﻰ ﲢﺮﱘ ﺁﻻﺕ ﺍﻟﻌﺰﻑ ﻭﺍﻟﻄﺮﺏ ﻣﻦ ﻭﺟﻬﲔ؛‬

‫ﺃﻭﳍﺎ ﻗﻮﻟﻪ ‪) :‬ﻳﺴﺘﺤﻠﻮﻥ(‪ ،‬ﻓﺈﻧﻪ ﺻﺮﻳﺢ ﺑﺄﻥ ﺍﳌﺬﻛﻮﺭﺍﺕ ﻭﻣﻨﻬﺎ ﺍﳌﻌﺎﺯﻑ ﻫﻲ ﰲ ﺍﻟﺸﺮﻉ‬
‫ﳏﺮﻣﺔ‪ ،‬ﻓﻴﺴﺘﺤﻠﻬﺎ ﺃﻭﻟﺌﻚ ﺍﻟﻘﻮﻡ‪.‬‬

‫ﺛﺎﻧﻴﺎ‪ :‬ﻗﺮﻥ ﺍﳌﻌﺎﺯﻑ ﻣﻊ ﻣﺎ ﰎ ﺣﺮﻣﺘﻪ ﻭﻫﻮ ﺍﻟﺰﻧﺎ ﻭﺍﳋﻤﺮ ﻭﺍﳊﺮﻳﺮ‪ ،‬ﻭﻟﻮ ﱂ ﺗﻜﻦ ﳏﺮﻣﺔ ‪-‬‬
‫ﺃﻱ ﺍﳌﻌﺎﺯﻑ ‪ -‬ﳌﺎ ﻗﺮ‪‬ﺎ ﻣﻌﻬﺎ" ]ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ ﻟﻸﻟﺒﺎﱐ ‪ ١٤٤/١‬ﺑﺘﺼﺮﻑ[‪.‬‬

‫ﲞﻼﻑ ﻣﺎ ﺍﻓﺘﺮﺍﻩ ﺍﻟﻘﺮﺿﺎﻭﻱ ﺑﺄﻥ ﺍﻟﺘﺤﺮﱘ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﻣﻊ ﺍﺟﺘﻤﺎﻋﻪ ﺑﺒﺎﻗﻲ ﺍﶈﺮﻣﺎﺕ‬

‫ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﻀﻼﻝ ﺑﻌﻴﻨﻪ ﺃﺧﺬﺍﻩ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻳﻌﲏ ﺑﻜﻼﻣﻪ ﻻ ﳛﺮﻡ ﺍﻟﻐﻨﺎﺀ ﻭﻻ ﺍﳌﻌﺎﺯﻑ ﺇﻻ ﺇﺫﺍ‬
‫ﻛﺎﻥ ﺍﻹﻧﺴﺎﻥ ﺟﺎﻟﺴﺎﹰ ﺑﲔ ﺷﻌﺐ ﺇﺣﺪﻯ ﺍﻟﺰﺍﻧﻴﺎﺕ ﺍﻷﺭﺑﻌﺔ ﺃﻭ ﻭﻫﻮ ﻳﺸﺮﺏ ﺍﳋﻤﺮ‪.‬‬

‫ﺗﻌﺎﱃ ﺍﷲ ﻋﻤﺎ ﻳﻘﻮﻟﻪ ﻫﺬﺍ ﺍﻟﻀﺎﻝ ﻋﻠﻮﺍﹰ ﻛﺒﲑﺍ‪.‬‬

‫)‪(٤‬‬ ‫ﻣﻨﱪ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﳉﻬﺎﺩ‬

 ‫ﺣﻜﻢ ﺍﻷﻏﺎﱐ ﻭﺍﳌﻮﺳﻴﻘﻰ‬

‫ﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺭﲪﻪ ﺍﷲ‪) :‬ﻓﺪﻝ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﲢﺮﱘ ﺍﳌﻌﺎﺯﻑ‪،‬‬
‫ﻭﺍﳌﻌﺎﺯﻑ ﻫﻲ ﺁﻻﺕ ﺍﻟﻠﻬﻮ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﻠﻐﺔ‪ ،‬ﻭﻫﺬﺍ ﺍﺳﻢ ﻳﺘﻨﺎﻭﻝ ﻫﺬﻩ ﺍﻵﻻﺕ ﻛﻠﻬﺎ( ]ﺍ‪‬ﻤﻮﻉ‬
‫‪.[٥٣٥/١١‬‬

‫ﻭﺭﻭﻯ ﺍﻟﺘﺮﻣﺬﻱ ﰲ ﺳﻨﻨﻪ ﻋﻦ ﺟﺎﺑﺮ‪ ،‬ﻗﺎﻝ‪) :‬ﺧﺮﺝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﻣﻊ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﻮﻑ ﺇﱃ ﺍﻟﻨﺨﻴﻞ‪ ،‬ﻓﺈﺫﺍ ﺍﺑﻨﻪ ﺇﺑﺮﺍﻫﻴﻢ ﳚﻮﺩ ﺑﻨﻔﺴﻪ‪ ،‬ﻓﻮﺿﻌﻪ ﰲ ﺣﺠﺮﻩ‬
‫ﻓﻔﺎﺿﺖ ﻋﻴﻨﺎﻩ‪ ،‬ﻓﻘﺎﻝ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‪ :‬ﺃﺗﺒﻜﻲ ﻭﺃﻧﺖ ﺗﻨﻬﻰ ﻋﻦ ﺍﻟﺒﻜﺎﺀ؟ ﻗﺎﻝ‪ :‬ﺇﱐ ﱂ ﺃﻧﻪ ﻋﻦ‬
‫ﺍﻟﺒﻜﺎﺀ‪ ،‬ﻭﺇﳕﺎ ‪‬ﻴﺖ ﻋﻦ ﺻﻮﺗﲔ ﺃﲪﻘﲔ ﻓﺎﺟﺮﻳﻦ‪ :‬ﺻﻮﺕ ﻋﻨﺪ ﻧﻐﻤﺔ ﳍﻮ ﻭﻟﻌﺐ ﻭﻣﺰﺍﻣﲑ‬
‫ﺷﻴﻄﺎﻥ‪ ،‬ﻭﺻﻮﺕ ﻋﻨﺪ ﻣﺼﻴﺒﺔ‪ :‬ﲬﺶ ﻭﺟﻮﻩ ﻭﺷﻖ ﺟﻴﻮﺏ ﻭﺭﻧ‪‬ﺔ( ]ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ‪ :‬ﻫﺬﺍ ﺍﳊﺪﻳﺚ‬
‫ﺣﺴﻦ‪ ،‬ﻭﺣﺴﻨﻪ ﺍﻷﻟﺒﺎﱐ ﺻﺤﻴﺢ ﺍﳉﺎﻣﻊ ‪.[٥١٩٤‬‬

‫ﻭﻗﺎﻝ ‪) :‬ﺻﻮﺗﺎﻥ ﻣﻠﻌﻮﻧﺎﻥ‪ ،‬ﺻﻮﺕ ﻣﺰﻣﺎﺭ ﻋﻨﺪ ﻧﻌﻤﺔ‪ ،‬ﻭ ﺻﻮﺕ ﻭﻳﻞ ﻋﻨﺪ ﻣﺼﻴﺒﺔ(‬
‫]ﺇﺳﻨﺎﺩﻩ ﺣﺴﻦ‪ ،‬ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ ‪.[٤٢٧‬‬

‫ﻭﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻧﻪ ﻗﺎﻝ‪) :‬ﻟﻴﻜﻮﻧﻦ ﰲ ﻫﺬﻩ ﺍﻷﻣﺔ ﺧﺴﻒ‪،‬‬
‫ﻭﻗﺬﻑ‪ ،‬ﻭﻣﺴﺦ‪ ،‬ﻭﺫﻟﻚ ﺇﺫﺍ ﺷﺮﺑﻮﺍ ﺍﳋﻤﻮﺭ‪ ،‬ﻭﺍﲣﺬﻭﺍ ﺍﻟﻘﻴﻨﺎﺕ‪ ،‬ﻭﺿﺮﺑﻮﺍ ﺑﺎﳌﻌﺎﺯﻑ( ]ﺻﺤﻴﺢ‬
‫ﲟﺠﻤﻮﻉ ﻃﺮﻗﻪ‪ ،‬ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ ‪.[٢٢٠٣‬‬

‫ﻭﻗﺎﻝ ‪) :‬ﺇﻥ ﺍﷲ ﺣﺮﻡ ﻋﻠﻰ ﺃﻣﱵ ﺍﳋﻤﺮ‪ ،‬ﻭﺍﳌﻴﺴﺮ‪ ،‬ﻭﺍﳌﺰﺭ‪ ،‬ﻭﺍﻟﻜﻮﺑﺔ‪ ،‬ﻭﺍﻟﻘﻨﲔ‪،‬‬
‫ﻭﺯﺍﺩﱐ ﺻﻼﺓ ﺍﻟﻮﺗﺮ( ]ﺻﺤﻴﺢ‪ ،‬ﺻﺤﻴﺢ ﺍﳉﺎﻣﻊ ﻟﻸﻟﺒﺎﱐ ‪.[١٧٠٨‬‬

‫ﻭﺍﳌﺰﺭ ﻗﻴﻞ ﻫﻮ ﻧﺒﻴﺬ ﺍﻟﺬﹸﺭﺓ ﻭﺍﻟﺸﻌﲑ‪ .‬ﻭﺍﻟﻜﻮﺑﺔ ﻫﻲ ﺍﻟﻄﺒﻞ‪ ،‬ﻭﺍﻟﻘﻨﲔ ﻫﻮ ﺍﻟﻄﹸﻨﺒ‪‬ﻮﺭ‪ ،‬ﻭﻗﻴﻞ‬
‫ﻟﻌﺒﺔ ﻟﻠﺮﻭﻡ ﻳ‪‬ﺘﻘﺎﻣﺮ‪ ‬ﺎ ]ﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ[‪.‬‬

‫ﻭﺭﻭﻯ ﺃﰊ ﺩﺍﻭﻭﺩ ﰲ ﺳﻨﻨﻪ ﻋﻦ ﻧﺎﻓﻊ ﺃﻧﻪ ﻗﺎﻝ‪) :‬ﲰﻊ ﺍﺑﻦ ﻋﻤﺮ ﻣﺰﻣﺎﺭﺍﹰ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﻮﺿﻊ‬
‫ﺃﺻﺒﻌﻴﻪ ﻋﻠﻰ ﺃﺫﻧﻴﻪ‪ ،‬ﻭﻧﺄﻯ ﻋﻦ ﺍﻟﻄﺮﻳﻖ‪ ،‬ﻭﻗﺎﻝ ﱄ‪ :‬ﻳﺎ ﻧﺎﻓﻊ ﻫﻞ ﺗﺴﻤﻊ ﺷﻴﺌﺎﹰ؟ ﻗﺎﻝ‪ :‬ﻓﻘﻠﺖ‪:‬‬
‫ﻻ! ﻗﺎﻝ‪ :‬ﻓﺮﻓﻊ ﺃﺻﺒﻌﻴﻪ ﻣﻦ ﺃﺫﻧﻴﻪ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻛﻨﺖ ﻣﻊ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻓﺴﻤﻊ‬
‫ﻣﺜﻞ ﻫﺬﺍ! ﻓﺼﻨﻊ ﻣﺜﻞ ﻫﺬﺍ( ]ﺣﺪﻳﺚ ﺻﺤﻴﺢ‪ ،‬ﺻﺤﻴﺢ ﺃﰊ ﺩﺍﻭﻭﺩ ﻟﻸﻟﺒﺎﱐ ‪.[٤١١٦‬‬

‫ﻭﻋﻠﻖ ﻋﻠﻰ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺍﻹﻣﺎﻡ ﺍﻟﻘﺮﻃﱯ ﻗﺎﺋﻼﹰ‪) :‬ﻗﺎﻝ ﻋﻠﻤﺎﺅﻧﺎ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﻓﻌﻠﻬﻢ ﰲ‬
‫ﺣﻖ ﺻﻮﺕ ﻻ ﳜﺮﺝ ﻋﻦ ﺍﻻﻋﺘﺪﺍﻝ‪ ،‬ﻓﻜﻴﻒ ﺑﻐﻨﺎﺀ ﺃﻫﻞ ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ ﻭﺯﻣﺮﻫﻢ؟!( ]ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ‬
‫ﺍﻟﻘﺮﺁﻥ ﻟﻠﻘﺮﻃﱯ[‪.‬‬

‫)‪(٥‬‬ ‫ﻣﻨﱪ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﳉﻬﺎﺩ‬

 ‫ﺣﻜﻢ ﺍﻷﻏﺎﱐ ﻭﺍﳌﻮﺳﻴﻘﻰ‬

‫ﻭﳓﻦ ﻧﻘﻴﻞ ﻭﻛﻴﻒ ﺑﺰﻣﺎﻧﻨﺎ ﻣﻊ ﺍﺳﺘﺨﺪﺍﻡ ﺍﻵﻻﺕ ﺍﳊﺪﻳﺜﺔ ﺍﻟﱵ ﺗﺄﰐ ﲟﺨﺘﻠﻒ ﺍﻷﺻﻮﺍﺕ‪،‬‬
‫ﺑﻞ ﻭﺻﻞ ‪‬ﻢ ﺍﻷﻣﺮ ﺇﱃ ﺗﻘﻠﻴﺪ ﺍﻟﻐﺮﺏ ﺑﺎﻟﻐﻨﺎﺀ ﻋﻦ ﻃﺮﻳﻖ ﻛﻤﺎ ﻳﺴﻤﻮﻧﻪ )ﺍﻟﻔﻴﺪﻳﻮ ﻛﻠﻴﺐ(‪،‬‬
‫ﺍﳌﺸﺘﻖ ﻣﻦ ﻛﻠﺐ ﻛﹶﻠﹶﺒﺎﹰ ﺃﻱ ﻣﺼﺎﺏ ﲟﺮﺽ ﻳﻌﺪﻱ‪ ،‬ﻛﻤﺎ ﻫﻮ ﺣﺎﻝ ﻫﺆﻻﺀ ﺍﳌﻐﻨﲔ ﻭﺍﳌﻐﻨﻴﺎﺕ‬
‫ﺍﳌﺼﺎﺑﲔ ﲟﺮﺽ ﺍﻹﻳﺪﺯ ﻭﺍﻟﺴﻴﻼﻥ ﻭﺍﻟﺰﻫﺮﻱ ﻭﻏﲑﻩ ﻭﻗﻠﻴﻞ ﻣﻨﻬﻢ ﻣﻦ ﱂ ﻳﺼﺐ ﺑﺄﺣﺪ ﻫﺬﻩ‬
‫ﺍﻷﻣﺮﺍﺽ ﺍﳋﺒﻴﺜﺔ‪.‬‬

‫‪‬‬
‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺭﺿﻰ ﺍﷲ ﻋﻨﻪ‪) :‬ﺍﻟﻐﻨﺎﺀ ﻣﺒﺪﺅﻩ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﻭﻋﺎﻗﺒﺘﻪ‬
‫ﺳﺨﻂ ﺍﻟﺮﲪﻦ( ]ﻏﺬﺍﺀ ﺍﻷﻟﺒﺎﺏ[‪.‬‬

‫ﻭﻟﻘﺪ ﻧﻘﻞ ﺍﻹﲨﺎﻉ ﻋﻠﻰ ﺣﺮﻣﺔ ﺍﻻﺳﺘﻤﺎﻉ ﺇﱃ ﺍﳌﻮﺳﻴﻘﻰ ﻭﺍﳌﻌﺎﺯﻑ ﲨﻊ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ‬

‫ﻣﻨﻬﻢ‪ :‬ﺍﻹﻣﺎﻡ ﺍﻟﻘﺮﻃﱯ ﻭﺍﺑﻦ ﺍﻟﺼﻼﺡ ﻭﺍﺑﻦ ﺭﺟﺐ ﺍﳊﻨﺒﻠﻲ‪.‬‬

‫ﻓﻘﺎﻝ ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺍﻟﻘﺮﻃﱯ‪) :‬ﺍﻟﻐﻨﺎﺀ ﳑﻨﻮﻉ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ(‪ ،‬ﻭﻗﺎﻝ ﺃﻳﻀﺎ‪) :‬ﺃﻣﺎ‬
‫ﺍﳌﺰﺍﻣﲑ ﻭﺍﻷﻭﺗﺎﺭ ﻭﺍﻟﻜﻮﺑﺔ – ﺍﻟﻄﺒﻞ ‪ -‬ﻓﻼ ﳜﺘﻠﻒ ﰲ ﲢﺮﱘ ﺍﺳﺘﻤﺎﻋﻬﺎ ﻭﱂ ﺃﲰﻊ ﻋﻦ ﺃﺣﺪ ﳑﻦ‬
‫ﻳﻌﺘﱪ ﻗﻮﻟﻪ ﻣﻦ ﺍﻟﺴﻠﻒ ﻭﺃﺋﻤﺔ ﺍﳋﻠﻒ ﻣﻦ ﻳﺒﻴﺢ ﺫﻟﻚ‪ ،‬ﻭﻛﻴﻒ ﻻ ﳛﺮﻡ ﻭﻫﻮ ﺷﻌﺎﺭ ﺃﻫﻞ ﺍﳋﻤﻮﺭ‬
‫ﻭﺍﻟﻔﺴﻮﻕ ﻭﻣﻬﻴﺞ ﺍﻟﺸﻬﻮﺍﺕ ﻭﺍﻟﻔﺴﺎﺩ ﻭﺍ‪‬ﻮﻥ؟ ﻭﻣﺎ ﻛﺎﻥ ﻛﺬﻟﻚ ﱂ ﻳﺸﻚ ﰲ ﲢﺮﳝﻪ ﻭﻻ‬
‫ﺗﻔﺴﻴﻖ ﻓﺎﻋﻠﻪ ﻭﺗﺄﺛﻴﻤﻪ( ]ﺍﻟﺰﻭﺍﺟﺮ ﻋﻦ ﺍﻗﺘﺮﺍﻑ ﺍﻟﻜﺒﺎﺋﺮ ﻻﺑﻦ ﺣﺠﺮ ﺍﳍﻴﺜﻤﻲ[‪.‬‬

‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻟﺼﻼﺡ‪) :‬ﺍﻹﲨﺎﻉ ﻋﻠﻰ ﲢﺮﳝﻪ ﻭﱂ ﻳﺜﺒﺖ ﻋﻦ ﺃﺣﺪ ﳑﻦ ﻳﻌﺘﺪ ﺑﻘﻮﻟﻪ ﰲ‬
‫ﺍﻹﲨﺎﻉ ﻭﺍﻻﺧﺘﻼﻑ ﺃﻧﻪ ﺃﺑﺎﺡ ﺍﻟﻐﻨﺎﺀ(‪.‬‬

‫ﻗﺎﻝ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﳏﻤﺪ ﺭﲪﻪ ﺍﷲ‪) :‬ﺍﻟﻐﻨﺎﺀ ﺑﺎﻃﻞ‪ ،‬ﻭﺍﻟﺒﺎﻃﻞ ﰲ ﺍﻟﻨﺎﺭ(‪.‬‬

‫ﻭﻗﺎﻝ ﺍﳊﺴﻦ ﺍﻟﺒﺼﺮﻱ ﺭﲪﻪ ﺍﷲ‪) :‬ﺇﻥ ﻛﺎﻥ ﰲ ﺍﻟﻮﻟﻴﻤﺔ ﳍﻮ ‪ -‬ﺃﻱ ﻏﻨﺎﺀ ﻭ ﻟﻌﺐ ‪ -‬ﻓﻼ‬
‫ﺩﻋﻮﺓ ﳍﻢ( ]ﺍﳉﺎﻣﻊ ﻟﻠﻘﲑﻭﺍﱐ[‪ ،‬ﺃﻱ ﻻ ﲡﺎﺏ ﺩﻋﻮ‪‬ﻢ ﺑﻞ ﲢﺮﻡ‪.‬‬

‫ﻗﺎﻝ ﺍﻟﻨﺤﺎﺱ ﺭﲪﻪ ﺍﷲ‪) :‬ﻫﻮ ﳑﻨﻮﻉ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ(‪.‬‬

‫ﻭﻗﺎﻝ ﺍﻟﻄﱪﻱ‪) :‬ﻭﻗﺪ ﺃﲨﻊ ﻋﻠﻤﺎﺀ ﺍﻷﻣﺼﺎﺭ ﻋﻠﻰ ﻛﺮﺍﻫﺔ ﺍﻟﻐﻨﺎﺀ ‪ -‬ﻭﺍﳌﻘﺼﻮﺩ ﺑﺎﻟﻜﺮﺍﻫﺔ‬
‫ﻫﻨﺎ ﻫﻮ ﺍﻟﺘﺤﺮﱘ ‪ -‬ﻭﺍﳌﻨﻊ ﻣﻨﻪ(‪.‬‬

‫ﻭﻳﻘﻮﻝ ﺍﻹﻣﺎﻡ ﺍﻷﻭﺯﺍﻋﻲ ﺭﲪﻪ ﺍﷲ‪) :‬ﻻ ﺗﺪﺧﻞ ﻭﻟﻴﻤﺔ ﻓﻴﻬﺎ ﻃﺒﻞ ﻭﻣﻌﺎﺯﻑ(‪.‬‬

‫)‪(٦‬‬ ‫ﻣﻨﱪ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﳉﻬﺎﺩ‬

 ‫ﺣﻜﻢ ﺍﻷﻏﺎﱐ ﻭﺍﳌﻮﺳﻴﻘﻰ‬

‫ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺭﲪﻪ ﺍﷲ ﰲ ﺑﻴﺎﻥ ﻣﺬﻫﺐ ﺍﻹﻣﺎﻡ ﺃﰊ ﺣﻨﻴﻔﺔ‪) :‬ﻭﻗﺪ ﺻﺮﺡ ﺃﺻﺤﺎﺑﻪ‬
‫ﺑﺘﺤﺮﱘ ﲰﺎﻉ ﺍﳌﻼﻫﻲ ﻛﻠﻬﺎ ﻛﺎﳌﺰﻣﺎﺭ ﻭﺍﻟﺪﻑ‪ ،‬ﺣﱴ ﺍﻟﻀﺮﺏ ﺑﺎﻟﻘﻀﻴﺐ‪ ،‬ﻭﺻﺮﺣﻮﺍ ﺑﺄﻧﻪ‬
‫ﻣﻌﺼﻴﺔ ﺗﻮﺟﺐ ﺍﻟﻔﺴﻖ ﻭﺗﺮﺩ ‪‬ﺎ ﺍﻟﺸﻬﺎﺩﺓ‪ ،‬ﻭﺃﺑﻠﻎ ﻣﻦ ﺫﻟﻚ ﻗﺎﻟﻮﺍ‪ :‬ﺇﻥ ﺍﻟﺴﻤﺎﻉ ﻓﺴﻖ ﻭﺍﻟﺘﻠﺬﺫ ﺑﻪ‬
‫ﻛﻔﺮ‪ ،‬ﻭﻭﺭﺩ ﰲ ﺫﻟﻚ ﺣﺪﻳﺚ ﻻ ﻳﺼﺢ ﺭﻓﻌﻪ‪ ،‬ﻗﺎﻟﻮﺍ ﻭﳚﺐ ﻋﻠﻴﻪ ﺃﻥ ﳚﺘﻬﺪ ﰲ ﺃﻥ ﻻ ﻳﺴﻤﻌﻪ ﺇﺫﺍ‬
‫ﻣﺮ ﺑﻪ ﺃﻭ ﻛﺎﻥ ﰲ ﺟﻮﺍﺭﻩ( ]ﺇﻏﺎﺛﺔ ﺍﻟﻠﻬﻔﺎﻥ ‪.[٢٢٧/١‬‬

‫ﻭﺭﻭﻱ ﻋﻦ ﺍﻹﻣﺎﻡ ﺃﰊ ﺣﻨﻴﻔﺔ ﺃﻧﻪ ﻗﺎﻝ‪) :‬ﺍﻟﻐﻨﺎﺀ ﻣﻦ ﺃﻛﱪ ﺍﻟﺬﻧﻮﺏ ﺍﻟﱵ ﳚﺐ ﺗﺮﻛﻬﺎ‬
‫ﻓﻮﺭﺍﹰ(‪.‬‬

‫ﻭﻗﺪ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺴﻔﺎﺭﻳﲏ ﰲ ﻛﺘﺎﺑﻪ ﻏﺬﺍﺀ ﺍﻷﻟﺒﺎﺏ ﻣﻌﻠﻘﺎﹰ ﻋﻠﻰ ﻣﺬﻫﺐ ﺍﻹﻣﺎﻡ ﺃﺑﻮ‬
‫ﺣﻨﻴﻔﺔ‪) :‬ﻭﺃﻣﺎ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻓﺈﻧﻪ ﻳﻜﺮﻩ ﺍﻟﻐﻨﺎﺀ ﻭﳚﻌﻠﻪ ﻣﻦ ﺍﻟﺬﻧﻮﺏ‪ ،‬ﻭﻛﺬﻟﻚ ﻣﺬﻫﺐ ﺃﻫﻞ ﺍﻟﻜﻮﻓﺔ‬
‫ﺳﻔﻴﺎﻥ ﻭﲪﺎﺩ ﻭﺇﺑﺮﺍﻫﻴﻢ ﻭﺍﻟﺸﻌﱯ ﻭﻏﲑﻫﻢ ﻻ ﺍﺧﺘﻼﻑ ﺑﻴﻨﻬﻢ ﰲ ﺫﻟﻚ‪ ،‬ﻭﻻ ﻧﻌﻠﻢ ﺧﻼﻓﺎﹰ ﺑﲔ‬
‫ﺃﻫﻞ ﺍﻟﺒﺼﺮﺓ ﰲ ﺍﳌﻨﻊ ﻣﻨﻪ(‪.‬‬

‫ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﻳﻮﺳﻒ ﺗﻠﻤﻴﺬ ﺍﻹﻣﺎﻡ ﺃﰉ ﺣﻨﻴﻔﺔ ﺣﻴﻨﻤﺎ ﺳ‪‬ﺌِﻞ ﻋﻦ ﺭﺟﻞ ﲰﻊ‬
‫ﺻﻮﺕ ﺍﳌﺰﺍﻣﲑ ﻣﻦ ﺩﺍﺧﻞ ﺃﺣﺪ ﺍﻟﺒﻴﻮﺕ؟ ﻓﻘﺎﻝ‪) :‬ﺍﺩﺧﻞ ﻋﻠﻴﻬﻢ ﺑﻐﲑ ﺇﺫ‪‬ﻢ ﻷﻥ ﺍﻟﻨﻬﻲ ﻋﻦ‬
‫ﺍﳌﻨﻜﺮ ﻓﺮﺽ(‪.‬‬

‫ﺃﻣﺎ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﻓﺈﻧﻪ ‪‬ﻰ ﻋﻦ ﺍﻟﻐﻨﺎﺀ ﻭ ﻋﻦ ﺍﺳﺘﻤﺎﻋﻪ‪ ،‬ﻭﻗﺎﻝ ﺭﲪﻪ ﺍﷲ ﻋﻨﺪﻣﺎ ﺳ‪‬ﺌِﻞ ﻋﻦ‬
‫ﺍﻟﻐﻨﺎﺀ ﻭ ﺍﻟﻀﺮﺏ ﻋﻠﻰ ﺍﳌﻌﺎﺯﻑ‪) :‬ﻫﻞ ﻣﻦ ﻋﺎﻗﻞ ﻳﻘﻮﻝ ﺑﺄﻥ ﺍﻟﻐﻨﺎﺀ ﺣﻖ؟ ﺇﳕﺎ ﻳﻔﻌﻠﻪ ﻋﻨﺪﻧﺎ‬
‫ﺍﻟﻔﺴﺎﻕ( ]ﺗﻔﺴﲑ ﺍﻟﻘﺮﻃﱯ[‪.‬‬

‫ﻭﺍﻟﻔﺎﺳﻖ ﰲ ﺣﻜﻢ ﺍﻹﺳﻼﻡ ﻻ ﺗ‪‬ﻘﺒ‪‬ﻞ ﻟﻪ ﺷﻬﺎﺩﺓ ﻭﻻ ﻳﺼﻠﻲ ﻋﻠﻴﻪ ﺍﻷﺧﻴﺎﺭ ﺇﻥ ﻣﺎﺕ‪ ،‬ﺑﻞ‬
‫ﻳﺼﻠﻲ ﻋﻠﻴﻪ ﻏﻮﻏﺎﺀ ﺍﻟﻨﺎﺱ ﻭﻋﺎﻣﺘﻬﻢ‪.‬‬

‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺭﲪﻪ ﺍﷲ ﰲ ﺑﻴﺎﻥ ﻣﺬﻫﺐ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ ﺭﲪﻪ ﺍﷲ‪) :‬ﻭﺻﺮﺡ‬
‫ﺃﺻﺤﺎﺑﻪ ‪ -‬ﺃﻱ ﺃﺻﺤﺎﺏ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ ‪ -‬ﺍﻟﻌﺎﺭﻓﻮﻥ ﲟﺬﻫﺒﻪ ﺑﺘﺤﺮﳝﻪ ﻭﺃﻧﻜﺮﻭﺍ ﻋﻠﻰ ﻣﻦ‬
‫ﻧﺴﺐ ﺇﻟﻴﻪ ﺣﻠﻪ ﻛﺎﻟﻘﺎﺿﻲ ﺃﰊ ﺍﻟﻄﻴﺐ ﺍﻟﻄﱪﻱ ﻭﺍﻟﺸﻴﺦ ﺃﰊ ﺇﺳﺤﺎﻕ ﻭﺍﺑﻦ ﺍﻟﺼﺒﺎﻍ( ]ﺇﻏﺎﺛﺔ‬
‫ﺍﻟﻠﻬﻔﺎﻥ ‪.[٧٢٢/١‬‬

‫ﻭﺳﺌﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ ﻋﻦ ﻫﺬﺍ؟ ﻓﻘﺎﻝ‪) :‬ﺃﻭﻝ ﻣﻦ ﺃﺣﺪﺛﻪ ﺍﻟﺰﻧﺎﺩﻗﺔ ﰲ ﺍﻟﻌﺮﺍﻕ ﺣﱴ‬
‫ﻳﻠﻬﻮﺍ ﺍﻟﻨﺎﺱ ﻋﻦ ﺍﻟﺼﻼﺓ ﻭﻋﻦ ﺍﻟﺬﻛﺮ( ]ﺍﻟﺰﻭﺍﺟﺮ ﻋﻦ ﺍﻗﺘﺮﺍﻑ ﺍﻟﻜﺒﺎﺋﺮ[‪.‬‬

‫)‪(٧‬‬ ‫ﻣﻨﱪ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﳉﻬﺎﺩ‬

 ‫ﺣﻜﻢ ﺍﻷﻏﺎﱐ ﻭﺍﳌﻮﺳﻴﻘﻰ‬

‫ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺭﲪﻪ ﺍﷲ‪) :‬ﻭﺃﻣﺎ ﻣﺬﻫﺐ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻓﻘﺎﻝ ﻋﺒﺪ ﺍﷲ ﺍﺑﻨﻪ‪ :‬ﺳﺄﻟﺖ ﺃﰊ ﻋﻦ‬
‫ﺍﻟﻐﻨﺎﺀ ﻓﻘﺎﻝ‪ :‬ﺍﻟﻐﻨﺎﺀ ﻳﻨﺒﺖ ﺍﻟﻨﻔﺎﻕ ﺑﺎﻟﻘﻠﺐ‪ ،‬ﻻ ﻳﻌﺠﺒﲏ‪ ،‬ﰒ ﺫﻛﺮ ﻗﻮﻝ ﻣﺎﻟﻚ‪ :‬ﺇﳕﺎ ﻳﻔﻌﻠﻪ ﻋﻨﺪﻧﺎ‬
‫ﺍﻟﻔﺴﺎﻕ( ]ﺇﻏﺎﺛﺔ ﺍﻟﻠﻬﻔﺎﻥ ‪.[٩٢٢/١‬‬

‫ﻭﺳﺌﻞ ﻑ ﻋﻦ ﺭﺟﻞ ﻣﺎﺕ ﻭﺧﻠﻒ ﻭﻟﺪﺍﹰ ﻭﺟﺎﺭﻳﺔ ﻣﻐﻨﻴﺔ ﻓﺎﺣﺘﺎﺝ ﺍﻟﺼﱯ ﺇﱃ ﺑﻴﻌﻬﺎ؟‬
‫ﻓﻘﺎﻝ‪) :‬ﺗﺒﺎﻉ ﻋﻠﻰ ﺃ‪‬ﺎ ﺳﺎﺫﺟﺔ ﻻ ﻋﻠﻰ ﺃ‪‬ﺎ ﻣﻐﻨﻴﺔ(‪ ،‬ﻓﻘﻴﻞ ﻟﻪ‪ :‬ﺇ‪‬ﺎ ﺗﺴﺎﻭﻱ ﺛﻼﺛﲔ ﺃﻟﻔﺎﹰ‪ ،‬ﻭﻟﻌﻠﻬﺎ‬
‫ﺇﻥ ﺑﻴﻌﺖ ﺳﺎﺫﺟﺔ ﺗﺴﺎﻭﻱ ﻋﺸﺮﻳﻦ ﺃﻟﻔﺎﹰ؟!‪ ،‬ﻓﻘﺎﻝ‪) :‬ﻻ ﺗﺒﺎﻉ ﺇﻻ ﺃ‪‬ﺎ ﺳﺎﺫﺟﺔ(‪.‬‬

‫ﻗﺎﻝ ﺍﺑﻦ ﺍﳉﻮﺯﻱ‪) :‬ﻭﻫﺬﺍ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺍﻟﻐﻨﺎﺀ ﳏﻈﻮﺭ‪ ،‬ﺇﺫ ﻟﻮ ﱂ ﻳﻜﻦ ﳏﻈﻮﺭﺍﹰ ﻣﺎ ﺟﺎﺯ‬
‫ﺗﻔﻮﻳﺖ ﺍﳌﺎﻝ ﻋﻠﻰ ﺍﻟﻴﺘﻴﻢ( ]ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ[‪.‬‬

‫ﻭﻧﺺ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﲪﻪ ﺍﷲ ﻋﻠﻰ ﻛﺴﺮ ﺁﻻﺕ ﺍﻟﻠﻬﻮ ﻛﺎﻟﻄﻨﺒﻮﺭ ﻭﻏﲑﻩ ﺇﺫﺍ ﺭﺁﻫﺎ‬
‫ﻣﻜﺸﻮﻓﺔ‪ ،‬ﻭﺃﻣﻜﻨﻪ ﻛﺴﺮﻫﺎ ]ﺇﻏﺎﺛﺔ ﺍﻟﻠﻬﻔﺎﻥ ‪.[٢٣٠/١‬‬

‫ﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺭﲪﻪ ﺍﷲ‪) :‬ﻣﺬﻫﺐ ﺍﻷﺋﻤﺔ ﺍﻷﺭﺑﻌﺔ ﺃﻥ ﺁﻻﺕ ﺍﻟﻠﻬﻮ ﻛﻠﻬﺎ‬
‫ﺣﺮﺍﻡ‪ ...‬ﻭﱂ ﻳﺬﻛﺮ ﺃﺣﺪ ﻣﻦ ﺃﺗﺒﺎﻉ ﺍﻷﺋﻤﺔ ﰲ ﺁﻻﺕ ﺍﻟﻠﻬﻮ ﻧﺰﺍﻋﺎﹰ( ]ﺍ‪‬ﻤﻮﻉ ﳎﻠﺪ‪ .[١١‬ﻭﻗﺎﻝ ﺃﻳﻀﺎ‪:‬‬
‫)ﻓﺎﻋﻠﻢ ﺃﻧﻪ ﱂ ﻳﻜﻦ ﰲ ﻋﻨﻔﻮﺍﻥ ﺍﻟﻘﺮﻭﻥ ﺍﻟﺜﻼﺛﺔ ﺍﳌﻔﻀﻠﺔ ﻻ ﺑﺎﳊﺠﺎﺯ ﻭﻻ ﺑﺎﻟﺸﺎﻡ ﻭﻻ ﺑﺎﻟﻴﻤﻦ ﻭﻻ‬
‫ﻣﺼﺮ ﻭﻻ ﺍﳌﻐﺮﺏ ﻭﻻ ﺍﻟﻌﺮﺍﻕ ﻭﻻ ﺧﺮﺍﺳﺎﻥ ﻣﻦ ﺃﻫﻞ ﺍﻟﺪﻳﻦ ﻭﺍﻟﺼﻼﺡ ﻭﺍﻟﺰﻫﺪ ﻭﺍﻟﻌﺒﺎﺩﺓ ﻣﻦ‬
‫ﳚﺘﻤﻊ ﻋﻠﻰ ﻣﺜﻞ ﲰﺎﻉ ﺍﳌﻜﺎﺀ ﻭﺍﻟﺘﺼﺪﻳﺔ ﻻ ﺑﺪﻑ ﻭﻻ ﺑﻜﻒ ﻭﻻ ﺑﻘﻀﻴﺐ ﻭﺇﳕﺎ ﺃﺣﺪﺙ ﻫﺬﺍ‬
‫ﺑﻌﺪ ﺫﻟﻚ ﰲ ﺃﻭﺍﺧﺮ ﺍﳌﺎﺋﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻓﻠﻤﺎ ﺭﺁﻩ ﺍﻷﺋﻤﺔ ﺃﻧﻜﺮﻭﻩ(‪ ،‬ﻭﻗﺎﻝ ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ‪) :‬ﺍﳌﻌﺎﺯﻑ‬
‫ﲬﺮ ﺍﻟﻨﻔﻮﺱ‪ ،‬ﺗﻔﻌﻞ ﺑﺎﻟﻨﻔﻮﺱ ﺃﻋﻈﻢ ﳑﺎ ﺗﻔﻌﻞ ﲪﻴﺎ ﺍﻟﻜﺆﻭﺱ( ]ﺍ‪‬ﻤﻮﻉ ‪.[٥٦٩١١‬‬

‫ﻭﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺭﲪﻪ ﺍﷲ ﰲ ﺑﻴﺎﻥ ﺣﺎﻝ ﻣﻦ ﺍﻋﺘﺎﺩ ﲰﺎﻉ ﺍﻟﻐﻨﺎﺀ‪) :‬ﻭﳍﺬﺍ‬
‫ﻳﻮﺟﺪ ﻣﻦ ﺍﻋﺘﺎﺩﻩ ﻭﺍﻏﺘﺬﻯ ﺑﻪ ﻻ ﳛﻦ ﻋﻠﻰ ﲰﺎﻉ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻻ ﻳﻔﺮﺡ ﺑﻪ‪ ،‬ﻭﻻ ﳚﺪ ﰲ ﲰﺎﻉ‬
‫ﺍﻵﻳﺎﺕ ﻛﻤﺎ ﳚﺪ ﰲ ﲰﺎﻉ ﺍﻷﺑﻴﺎﺕ‪ ،‬ﺑﻞ ﺇﺫﺍ ﲰﻌﻮﺍ ﺍﻟﻘﺮﺁﻥ ﲰﻌﻮﻩ ﺑﻘﻠﻮﺏ ﻻﻫﻴﺔ ﻭﺃﻟﺴﻦ ﻻﻏﻴﺔ‪،‬‬
‫ﻭﺇﺫﺍ ﲰﻌﻮﺍ ﺍﳌﻜﺎﺀ ﻭﺍﻟﺘﺼﺪﻳﺔ ﺧﺸﻌﺖ ﺍﻷﺻﻮﺍﺕ ﻭﺳﻜﻨﺖ ﺍﳊﺮﻛﺎﺕ ﻭﺃﺻﻐﺖ ﺍﻟﻘﻠﻮﺏ(‬
‫]ﺍ‪‬ﻤﻮﻉ ‪.[٥٦٨١١‬‬

‫ﻗﺎﻝ ﺍﻷﻟﺒﺎﱐ ﺭﲪﻪ ﺍﷲ‪) :‬ﺍﺗﻔﻘﺖ ﺍﳌﺬﺍﻫﺐ ﺍﻷﺭﺑﻌﺔ ﻋﻠﻰ ﲢﺮﱘ ﺁﻻﺕ ﺍﻟﻄﺮﺏ ﻛﻠﻬﺎ(‬
‫]ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ ‪.[١٥٤/١‬‬

‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺭﲪﻪ ﺍﷲ‪) :‬ﺇﻧﻚ ﻻ ﲡﺪ ﺃﺣﺪﺍﹰ ﻋﲏ ﺑﺎﻟﻐﻨﺎﺀ ﻭﲰﺎﻉ ﺁﻻﺗﻪ ﺇﻻ ﻭﻓﻴﻪ‬
‫ﺿﻼﻝ ﻋﻦ ﻃﺮﻳﻖ ﺍﳍﺪﻯ ﻋﻠﻤﺎﹰ ﻭﻋﻤﻼﹰ‪ ،‬ﻭﻓﻴﻪ ﺭﻏﺒﺔ ﻋﻦ ﺍﺳﺘﻤﺎﻉ ﺍﻟﻘﺮﺁﻥ ﺇﱃ ﺍﺳﺘﻤﺎﻉ ﺍﻟﻐﻨﺎﺀ(‪.‬‬

‫)‪(٨‬‬ ‫ﻣﻨﱪ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﳉﻬﺎﺩ‬

 ‫ﺣﻜﻢ ﺍﻷﻏﺎﱐ ﻭﺍﳌﻮﺳﻴﻘﻰ‬

‫ﻭﻗﺎﻝ ﻋﻦ ﺍﻟﻐﻨﺎﺀ‪) :‬ﻓﺈﻧﻪ ﺭﻗﻴﺔ ﺍﻟﺰﻧﺎ‪ ،‬ﻭﺷﺮﻙ ﺍﻟﺸﻴﻄﺎﻥ‪ ،‬ﻭﲬﺮﺓ ﺍﻟﻌﻘﻮﻝ‪ ،‬ﻭﻳﺼﺪ ﻋﻦ ﺍﻟﻘﺮﺁﻥ ﺃﻛﺜﺮ‬
‫ﻣﻦ ﻏﲑﻩ ﻣﻦ ﺍﻟﻜﻼﻡ ﺍﻟﺒﺎﻃﻞ ﻟﺸﺪﺓ ﻣﻴﻞ ﺍﻟﻨﻔﻮﺱ ﺇﻟﻴﻪ ﻭﺭﻏﺒﺘﻬﺎ ﻓﻴﻪ(‪.‬‬

‫ﻭﻗﺎﻝ ﺭﲪﻪ ﺍﷲ‪:‬‬

‫ﰲ ﻗﻠﺐ ﻋﺒﺪ ﻟﻴﺲ ﳚﺘﻤﻌﺎﻥ‬ ‫ﺣﺐ ﺍﻟﻘﺮﺍﻥ ﻭﺣﺐ ﺃﳊﺎﻥ ﺍﻟﻐﻨﺎ‬

‫ﺃﺑﺪﺍﹰ ﻣﻦ ﺍﻹﺷﺮﺍﻙ ﺑﺎﻟﺮﲪﻦ‬ ‫ﻭﺍﷲ ﻣﺎ ﺳﻠﻢ ﺍﻟﺬﻱ ﻫﻮ ﺩﺃﺑﻪ‬
‫ﻋﺒﺪﺍﹰ ﻟﻜﻞ ﻓﻼﻧﺔ ﻭﻓﻼﻥ‬ ‫ﻭﺇﺫﺍ ﺗﻌﻠﻖ ﺑﺎﻟﺴﻤﺎﻉ ﺃﺻﺎﺭﻩ‬

‫ﻭ ﺑﺬﻟﻚ ﻳﺘﺒﲔ ﻟﻨﺎ ﺃﻗﻮﺍﻝ ﺃﺋﻤﺔ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺇﻗﺮﺍﺭﻫﻢ ﻋﻠﻰ ﺣﺮﻣﺔ ﺍﻟﻐﻨﺎﺀ ﻭﺍﳌﻮﺳﻴﻘﻰ ﻭﺍﳌﻨﻊ‬
‫ﻣﻨﻬﻤﺎ‪.‬‬

‫‪‬‬
‫ﻭﻳﺴﺘﺜﲎ ﻣﻦ ﺫﻟﻚ ﺍﻟﺪﻑ ‪ -‬ﺑﻐﲑ ﺧﻠﺨﺎﻝ‪ -‬ﰲ ﺍﻷﻋﻴﺎﺩ ﻭﺍﻟﻨﻜﺎﺡ ﻟﻠﻨﺴﺎﺀ‪ ،‬ﻭﻗﺪ ﺩﻟﺖ‬
‫ﻋﻠﻴﻪ ﺍﻷﺩﻟﺔ ﺍﻟﺼﺤﻴﺤﺔ‪.‬‬

‫ﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺭﲪﻪ ﺍﷲ‪) :‬ﻭﻟﻜﻦ ﺭﺧﺺ ﺍﻟﻨﱯ ﰲ ﺃﻧﻮﺍﻉ ﻣﻦ ﺍﻟﻠﻬﻮ ﰲ ﺍﻟﻌﺮﺱ‬
‫ﻭﳓﻮﻩ ﻛﻤﺎ ﺭﺧﺺ ﻟﻠﻨﺴﺎﺀ ﺃﻥ ﻳﻀﺮﺑﻦ ﺑﺎﻟﺪﻑ ﰲ ﺍﻷﻋﺮﺍﺱ ﻭﺍﻷﻓﺮﺍﺡ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺮﺟﺎﻝ ﻋﻠﻰ‬
‫ﻋﻬﺪﻩ ﻓﻠﻢ ﻳﻜﻦ ﺃﺣﺪ ﻋﻠﻰ ﻋﻬﺪﻩ ﻳﻀﺮﺏ ﺑﺪﻑ ﻭﻻ ﻳﺼﻔﻖ ﺑﻜﻒ‪ ،‬ﺑﻞ ﺛﺒﺖ ﻋﻨﻪ ﰲ ﺍﻟﺼﺤﻴﺢ‬
‫ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﺍﻟﺘﺼﻔﻴﻖ ﻟﻠﻨﺴﺎﺀ ﻭﺍﻟﺘﺴﺒﻴﺢ ﻟﻠﺮﺟﺎﻝ‪ ،‬ﻭﻟﻌﻦ ﺍﳌﺘﺸﺒﻬﺎﺕ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﺑﺎﻟﺮﺟﺎﻝ ﻭﺍﳌﺘﺸﺒﻬﲔ‬
‫ﻣﻦ ﺍﻟﺮﺟﺎﻝ ﺑﺎﻟﻨﺴﺎﺀ( ]ﺍ‪‬ﻤﻮﻉ ‪.[٥٦٥١١‬‬

‫ﻭﺃﻳﻀﺎ ﻣﻦ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﺃ‪‬ﺎ ﻗﺎﻟﺖ‪) :‬ﺩﺧﻞ ﻋﻠﻲ ﺃﺑﻮ ﺑﻜﺮ ﻭﻋﻨﺪﻱ‬
‫ﺟﺎﺭﻳﺘﺎﻥ ﻣﻦ ﺟﻮﺍﺭﻱ ﺍﻷﻧﺼﺎﺭ ﺗﻐﻨﻴﺎﻥ ﲟﺎ ﺗﻘﺎﻭﻟﺖ ﺑﻪ ﺍﻷﻧﺼﺎﺭ ﰲ ﻳﻮﻡ ﺑﻌﺎﺙ ﻗﺎﻟﺖ ﻭﻟﻴﺴﺘﺎ‬
‫ﲟﻐﻨﻴﺘﲔ ﻓﻘﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﺃﲟﺰﻣﻮﺭ ﺍﻟﺸﻴﻄﺎﻥ ﰲ ﺑﻴﺖ ﺍﻟﻨﱯ ﻭﺫﻟﻚ ﰲ ﻳﻮﻡ ﻋﻴﺪ ﺍﻟﻔﻄﺮ ﻓﻘﺎﻝ ﺍﻟﻨﱯ‬
‫ﻳﺎ ﺃﺑﺎ ﺑﻜﺮ ﺇﻥ ﻟﻜﻞ ﻗﻮﻡ ﻋﻴﺪﺍ ﻭﻫﺬﺍ ﻋﻴﺪﻧﺎ( ]ﺻﺤﻴﺢ‪ ،‬ﺻﺤﻴﺢ ﺍﺑﻦ ﻣﺎﺟﻪ ﻟﻸﻟﺒﺎﱐ ‪.[١٥٤٠‬‬

‫‪‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺭﲪﻪ ﺍﷲ‪) :‬ﻭﺃﻋﺠﺐ ﻣﻦ ﻫﺬﺍ ﺍﺳﺘﺪﻻﻟﻜﻢ ﻋﻠﻰ ﺇﺑﺎﺣﺔ ﺍﻟﺴﻤﺎﻉ ﺍﳌﺮﻛﺐ‬
‫ﳑﺎ ﺫﻛﺮﻧﺎ ﻣﻦ ﺍﳍﻴﺌﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺑﻐﻨﺎﺀ ﺑﻨﺘﲔ ﺻﻐﲑﺗﲔ ﺩﻭﻥ ﺍﻟﺒﻠﻮﻍ ﻋﻨﺪ ﺍﻣﺮﺃﺓ ﺻﺒﻴﺔ ﰲ ﻳﻮﻡ‬
‫ﻋﻴﺪ ﻭﻓﺮﺡ ﺑﺄﺑﻴﺎﺕ ﻣﻦ ﺃﺑﻴﺎﺕ ﺍﻟﻌﺮﺏ ﰲ ﻭﺻﻒ ﺍﻟﺸﺠﺎﻋﺔ ﻭﺍﳊﺮﻭﺏ ﻭﻣﻜﺎﺭﻡ ﺍﻷﺧﻼﻕ‬
‫ﻭﺍﻟﺸﻴﻢ‪ ،‬ﻓﺄﻳﻦ ﻫﺬﺍ ﻣﻦ ﻫﺬﺍ‪ ،‬ﻭﺍﻟﻌﺠﻴﺐ ﺃﻥ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﻦ ﺃﻛﱪ ﺍﳊﺠﺞ ﻋﻠﻴﻬﻢ‪ ،‬ﻓﺈﻥ‬

‫)‪(٩‬‬ ‫ﻣﻨﱪ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﳉﻬﺎﺩ‬

 ‫ﺣﻜﻢ ﺍﻷﻏﺎﱐ ﻭﺍﳌﻮﺳﻴﻘﻰ‬

‫ﺍﻟﺼﺪﻳﻖ ﺍﻷﻛﱪ ﻑ ﲰﻰ ﺫﻟﻚ ﻣﺰﻣﻮﺭﺍﹰ ﻣﻦ ﻣﺰﺍﻣﲑ ﺍﻟﺸﻴﻄﺎﻥ‪ ،‬ﻭﺃﻗﺮﻩ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺘﺴﻤﻴﺔ‪ ،‬ﻭﺭﺧﺺ ﻓﻴﻪ ﳉﻮﻳﺮﻳﺘﲔ ﻏﲑ ﻣﻜﻠﻔﺘﲔ ﻭﻻ ﻣﻔﺴﺪﺓ ﰲ ﺇﻧﺸﺎﺩﳘﺎ‬
‫ﻭﻻﺳﺘﻤﺎﻋﻬﻤﺎ‪ ،‬ﺃﻓﻴﺪﻝ ﻫﺬﺍ ﻋﻠﻰ ﺇﺑﺎﺣﺔ ﻣﺎ ﺗﻌﻤﻠﻮﻧﻪ ﻭﺗﻌﻠﻤﻮﻧﻪ ﻣﻦ ﺍﻟﺴﻤﺎﻉ ﺍﳌﺸﺘﻤﻞ ﻋﻠﻰ ﻣﺎ ﻻ‬
‫ﳜﻔﻰ؟! ﻓﺴﺒﺤﺎﻥ ﺍﷲ ﻛﻴﻒ ﺿﻠﺖ ﺍﻟﻌﻘﻮﻝ ﻭﺍﻷﻓﻬﺎﻡ( ]ﻣﺪﺍﺭﺝ ﺍﻟﺴﺎﻟﻜﲔ ‪.[٤٩٣/١‬‬

‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﳉﻮﺯﻱ ﺭﲪﻪ ﺍﷲ‪) :‬ﻭﻗﺪ ﻛﺎﻧﺖ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﺻﻐﲑﺓ ﰲ ﺫﻟﻚ‬
‫ﺍﻟﻮﻗﺖ‪ ،‬ﻭ ﱂ ﻳﻨﻘﻞ ﻋﻨﻬﺎ ﺑﻌﺪ ﺑﻠﻮﻏﻬﺎ ﻭﲢﺼﻴﻠﻬﺎ ﺇﻻ ﺫﻡ ﺍﻟﻐﻨﺎﺀ‪ ،‬ﻗﺪ ﻛﺎﻥ ﺍﺑﻦ ﺃﺧﻴﻬﺎ ﺍﻟﻘﺎﺳﻢ ﺑﻦ‬
‫ﳏﻤﺪ ﻳﺬﻡ ﺍﻟﻐﻨﺎﺀ ﻭﳝﻨﻊ ﻣﻦ ﲰﺎﻋﻪ ﻭﻗﺪ ﺃﺧﺬ ﺍﻟﻌﻠﻢ ﻋﻨﻬﺎ( ]ﺗﻠﺒﻴﺲ ﺇﺑﻠﻴﺲ[‪.‬‬

‫‪‬‬
‫ﻣﻦ ﺍﳌﻌﺮﻭﻑ ﻭﺍﳌﺸﻬﻮﺭ ﺃﻥ ﺍﺑﻦ ﺣﺰﻡ ﺭﲪﻪ ﺍﷲ ﻳﺒﻴﺢ ﺍﻟﻐﻨﺎﺀ‪ ،‬ﻛﻤﺎ ﻫﻮ ﻣﺬﻛﻮﺭ ﰲ ﻛﺘﺎﺑﻪ‬
‫ﺍﶈﻠﻰ‪ .‬ﻟﻜﻦ ﺍﻟﺬﻱ ﻧﺮﻳﺪ ﺃﻥ ﻧﻨﺒﻪ ﻋﻠﻴﻪ ﺃﻥ ﺍﻟﻨﺎﺱ ﺇﺫﺍ ﲰﻌﻮﺍ ﺃﻥ ﺍﺑﻦ ﺣﺰﻡ ﺃﻭ ﻏﲑﻩ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ‬
‫ﳛﻠﻠﻮﻥ ﺍﻟﻐﻨﺎﺀ‪ ،‬ﺫﻫﺐ ﺑﺎﳍﻢ ﺇﱃ ﺍﻟﻐﻨﺎﺀ ﺍﳌﻮﺟﻮﺩ ﺍﻟﻴﻮﻡ ﰲ ﺍﻟﻘﻨﻮﺍﺕ ﻭﺍﻹﺫﺍﻋﺎﺕ ﻭﻋﻠﻰ ﺍﳌﺴﺎﺭﺡ‬
‫ﻭﺍﻟﻔﻨﺎﺩﻕ ﻭﺍﻟﻔﻴﺪﻳﻮ ﻛﻠﻴﺐ ﻭﻏﲑﻩ ﻭﻫﺬﺍ ﻣﻦ ﺍﳋﻄﺄ ﺍﻟﻜﺒﲑ‪.‬‬

‫ﻓﻤﺜﻞ ﻫﺬﺍ ﺍﻟﻐﻨﺎﺀ ﻻ ﻳﻘﻮﻝ ﺑﻪ ﻣﺴﻠﻢ‪ ،‬ﻓﻀﻼﹰ ﻋﻦ ﻋﺎﱂ؛ ﻣﺜﻞ ﺍﻹﻣﺎﻡ ﺍﻟﻜﺒﲑ ﺍﺑﻦ ﺣﺰﻡ‪.‬‬

‫ﻓﺎﻟﻌﻠﻤﺎﺀ ﻣﺘﻔﻘﲔ ﻋﻠﻰ ﲢﺮﱘ ﻛﻞ ﻏﻨﺎﺀ ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﻓﺤﺶ ﺃﻭ ﻓﺴﻖ ﺃﻭ ﲢﺮﻳﺾ ﻋﻠﻰ‬
‫ﻣﻌﺼﻴﺔ‪.‬‬

‫ﻭﳓﻦ ﻧﻌﻠﻢ ﺣﺎﻝ ﺍﻟﻐﻨﺎﺀ ﺍﻟﻴﻮﻡ ﻭﻣﺎ ﳛﺪﺙ ﻓﻴﻪ ﻣﻦ ﺍﶈﺮﻣﺎﺕ ﺍﻟﻘﻄﻌﻴﺔ‪ ،‬ﻛﺎﻟﺘﱪﺝ‬
‫ﻭﺍﻻﺧﺘﻼﻁ ﺍﳌﺎﺟﻦ ﻭﺍﻟﺪﻋﻮﺓ ﺍﻟﺴﺎﻓﺮﺓ ﺇﱃ ﺍﻟﺰﻧﺎ ﻭﺍﻟﻔﺠﻮﺭ ﻭﺷﺮﺏ ﺍﳋﻤﻮﺭ‪ ،‬ﺗﻘﻒ ﻓﻴﻪ ﺍﳌﻐﻨﻴﺔ‬
‫ﻋﺎﺭﻳﺔ ﺃﻭ ﺷﺒﻪ ﻋﺎﺭﻳﺔ ﺃﻣﺎﻡ ﺍﻟﻌﻴﻮﻥ ﺍﻟﻮﻗﺤﺔ ﻭﺍﻟﻘﻠﻮﺏ ﺍﳌﺮﻳﻀﺔ ﻟﺘﻨﻌﻖ ﺑﻜﻠﻤﺎﺕ ﺍﳊﺐ‬
‫ﻭﺍﻟﺮﻭﻣﺎﻧﺴﻴﺔ‪ .‬ﻭﻳﺘﻤﺎﻳﻞ ﺍﳉﻤﻴﻊ ﺭﺟﺎﻻﹰ ﻭﻧﺴﺎﺀ ﻭﻳﻄﺮﺑﻮﻥ ﰲ ﻣﻌﺼﻴﺔ ﺍﷲ ﻭﺳﺨﻄﻪ‪.‬‬

‫ﻭﻟﺬﻟﻚ ﻧﻘﻮﻝ‪ :‬ﺇﻥ ﻋﻠﻰ ﻣﻦ ﻳﺸﻴﻊ ﰲ ﺍﻟﻨﺎﺱ ﺃﻥ ﺍﺑﻦ ﺣﺰﻡ ﻳﺒﻴﺢ ﺍﻟﻐﻨﺎﺀ‪ ،‬ﻛﻤﻔﱵ ﺃﺳﺘﺮﺍﻟﻴﺎ‬
‫ﺃﻭ ﺍﻟﻘﺮﺿﺎﻭﻱ ﺃﻥ ﻳﻌﺮﻑ ﺇﱃ ﺃﻳﻦ ﻳﺆﺩﻱ ﻛﻼﻣﻪ ﻫﺬﺍ ﺇﺫﺍ ﺃﻃﻠﻘﻪ ﺑﺪﻭﻥ ﺿﻮﺍﺑﻂ ﻭﻗﻴﻮﺩ‪ ،‬ﻓﻬﺆﻻﺀ‬
‫ﻳﺸﻴﻌﻮﻥ ﺍﻟﻔﺎﺣﺸﺔ ﺑﲔ ﺍﳌﺆﻣﻨﲔ ﻭﺍﳌﺆﻣﻨﺎﺕ ﻓﻠﻴﺘﻖ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﻳﺮﻭﺝ ﳍﻢ ﻫﺬﻩ ﺍﻷٌﻗﺎﻭﻳﻞ‬
‫ﻭﻟﻴﻌﺮﻑ ﺇﱃ ﺃﻳﻦ ﻳﻨﺘﻬﻲ ﻛﻼﻣﻪ؟! ﻭﻟﻴﺘﻨﺒﻪ ﺇﱃ ﻭﺍﻗﻌﻪ ﺍﻟﺬﻱ ﻳﻌﻴﺶ ﻓﻴﻪ‪.‬‬

‫ﰒ ﺍﻋﻠﻢ ﺃﺧﻲ ﺍﳌﺴﻠﻢ ﻛﻮﻥ ﺍﺑﻦ ﺣﺰﻡ ﺃﻭ ﻏﲑﻩ ﻳﺒﻴﺢ ﺃﻣﺮﺍﹰ ﺟﺎﺀ ﺍﻟﻨﺺ ﺍﻟﺼﺮﻳﺢ ﻋﻦ ﺍﻟﻨﱯ‬
‫ﺑﺘﺤﺮﳝﻪ ﻻ ﻳﻨﻔﻌﻚ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬

‫)‪(١٠‬‬ ‫ﻣﻨﱪ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﳉﻬﺎﺩ‬

 ‫ﺣﻜﻢ ﺍﻷﻏﺎﱐ ﻭﺍﳌﻮﺳﻴﻘﻰ‬

‫ﻗﺎﻝ ﺳﻠﻴﻤﺎﻥ ﺍﻟﺘﻴﻤﻲ ﺭﲪﻪ ﺍﷲ‪) :‬ﻟﻮ ﺃﺧﺬﺕ ﺑﺮﺧﺼﺔ ﻛﻞ ﻋﺎﱂ‪ ،‬ﺃﻭ ﺯﻟﺔ ﻛﻞ ﻋﺎﱂ‪،‬‬
‫ﺍﺟﺘﻤﻊ ﻓﻴﻚ ﺍﻟﺸﺮ ﻛﻠﻪ(‪.‬‬

‫ﻭﻗﺪ ﻗﺎﻝ ﺍﷲ ﺟﻞ ﻭﻋﻼ‪} :‬ﻭ‪‬ﻣ‪‬ﺎ ﺁﺗ‪‬ﺎﻛﹸﻢ‪ ‬ﺍﻟﺮ‪‬ﺳ‪‬ﻮﻝﹸ ﻓﹶﺨ‪‬ﺬﹸﻭﻩ‪ ‬ﻭ‪‬ﻣ‪‬ﺎ ﻧ‪‬ﻬ‪‬ﺎﻛﹸﻢ‪ ‬ﻋ‪‬ﻨ‪‬ﻪ‪ ‬ﻓﹶﺎﻧ‪‬ﺘ‪‬ﻬ‪‬ﻮﺍ{‪،‬‬
‫ﻭﻗﺎﻝ ﺃﻳﻀﺎﹰ‪} :‬ﻓﹶﻠﹾﻴ‪‬ﺤ‪‬ﺬﹶﺭِ ﺍﻟﱠﺬِﻳﻦ‪ ‬ﻳ‪‬ﺨ‪‬ﺎﻟِﻔﹸﻮﻥﹶ ﻋ‪‬ﻦ‪ ‬ﺃﹶﻣ‪‬ﺮِﻩِ ﺃﹶﻥﹾ ﺗ‪‬ﺼِﻴﺒ‪‬ﻬ‪‬ﻢ‪ ‬ﻓِﺘ‪‬ﻨ‪‬ﺔﹲ ﺃﹶﻭ‪ ‬ﻳ‪‬ﺼِﻴﺒ‪‬ﻬ‪‬ﻢ‪ ‬ﻋ‪‬ﺬﹶﺍﺏ‪ ‬ﺃﹶﻟِﻴﻢ{‪.‬‬

‫ﻭﷲ ﺩﺭ ﺍﻟﻘﺎﺋﻞ‪:‬‬

‫ﻭﺍﻹﲨﺎﻉ ﻓﺄﺟﻬﺪ ﻓﻴﻪ‬ ‫ﺍﻟﻌﻠﻢ ﻗﺎﻝ ﺍﷲ ﻗﺎﻝ ﺭﺳﻮﻟﻪ ﺇﻥ ﺻﺢ‬

‫ﺑﲔ ﺍﻟﺮﺳﻮﻝ ﻭﺑﲔ ﺭﺃﻱ ﻓﻘﻴﻪ‬ ‫ﻭﺣﺬﺍﺭ ﻣﻦ ﻧﺼﺐ ﺍﳋﻼﻑ ﺟﻬﺎﻟﺔ‬

‫‪‬‬
‫‪‬‬
‫ﺻﺢ ﺃﻥ ﺍﻟﻨﱯ ﻭﺍﻟﺼﺤﺎﺑﺔ ﺍﻟﻜﺮﺍﻡ ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻬﻢ ﻗﺪ ﲰﻌﻮﺍ ﺍﻟﺸﻌﺮ ﻭﺃﻧﺸﺪﻭﻩ‬
‫ﻭﺍﺳﺘﻨﺸﺪﻭﻩ ﻣﻦ ﻏﲑﻫﻢ‪ ،‬ﰲ ﺳﻔﺮﻫﻢ ﻭﺣﻀﺮﻫﻢ‪ ،‬ﻭﰲ ﳎﺎﻟﺴﻬﻢ ﻭﺃﻋﻤﺎﳍﻢ‪ ،‬ﺑﺄﺻﻮﺍﺕ ﻓﺮﺩﻳﺔ‬
‫ﻛﻤﺎ ﰲ ﺇﻧﺸﺎﺩ ﺣﺴﺎﻥ ﺑﻦ ﺛﺎﺑﺖ ﻭﻋﺎﻣﺮ ﺑﻦ ﺍﻷﻛﻮﻉ ﻭﺃﳒﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ‪ ،‬ﻭﺑﺄﺻﻮﺍﺕ‬
‫ﲨﺎﻋﻴﺔ ﻛﻤﺎ ﰲ ﺣﺪﻳﺚ ﺃﻧﺲ ﻑ ﰲ ﻗﺼﺔ ﺣﻔﺮ ﺍﳋﻨﺪﻕ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﻠﻤﺎ ﺭﺃﻯ ﺭﺳﻮﻝ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﺎ ﺑﻨﺎ ﻣﻦ ﺍﻟﻨﺼﺐ ﻭﺍﳉﻮﻉ ﻗﺎﻝ‪:‬‬

‫ﻓﺎﻏﻔﺮ ﻟﻸﻧﺼﺎﺭ ﻭﺍﳌﻬﺎﺟﺮﺓ‬ ‫ﺍﻟﻠﻬﻢ ﻻ ﻋﻴﺶ ﺇﻻ ﻋﻴﺶ ﺍﻵﺧﺮﺓ‬

‫ﻓﻘﺎﻟﻮﺍ ﳎﻴﺒﲔ‪:‬‬

‫ﻋﻠﻰ ﺍﳉﻬﺎﺩ ﻣﺎ ﺑﻘﻴﻨﺎ ﺃﺑﺪﺍ‬ ‫ﳓﻦ ﺍﻟﺬﻳﻦ ﺑﺎﻳﻌﻮﺍ ﳏﻤﺪﺍ‬

‫]ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ[‪.‬‬

‫ﻭﰲ ﺍ‪‬ﺎﻟﺲ ﺃﻳﻀﺎ؛ ﺃﺧﺮﺝ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ﺑﺴﻨﺪ ﺣﺴﻦ ﻋﻦ ﺃﰊ ﺳﻠﻤﺔ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‬
‫ﻗﺎﻝ‪) :‬ﱂ ﻳﻜﻦ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻨﺤﺮﻓﲔ ﻭﻻ ﻣﺘﻤﺎﻭﺗﲔ‪ ،‬ﻛﺎﻧﻮﺍ‬
‫ﻳﺘﻨﺎﺷﺪﻭﻥ ﺍﻷﺷﻌﺎﺭ ﰲ ﳎﺎﻟﺴﻬﻢ‪ ،‬ﻭﻳﻨﻜﺮﻭﻥ ﺃﻣﺮ ﺟﺎﻫﻠﻴﺘﻬﻢ‪ ،‬ﻓﺈﺫﺍ ﺃﺭﻳﺪ ﺃﺣﺪﻫﻢ ﻋﻦ ﺷﻲﺀ ﻣﻦ‬
‫ﺩﻳﻨﻪ ﺩﺍﺭﺕ ﲪﺎﻟﻴﻖ ﻋﻴﻨﻪ( ]ﻣﺼﻨﻒ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ‪.[٧١١/٨‬‬

‫)‪(١١‬‬ ‫ﻣﻨﱪ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﳉﻬﺎﺩ‬

 ‫ﺣﻜﻢ ﺍﻷﻏﺎﱐ ﻭﺍﳌﻮﺳﻴﻘﻰ‬

‫ﻓﻬﺬﻩ ﺍﻷﺩﻟﺔ ﺗﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻹﻧﺸﺎﺩ ﺟﺎﺋﺰ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﺑﺄﺻﻮﺍﺕ ﻓﺮﺩﻳﺔ ﺃﻭ ﲨﺎﻋﻴﺔ‪،‬‬
‫ﻭﺍﻟﻨﺸﻴﺪ ﰲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ :‬ﺭﻓﻊ ﺍﻟﺼﻮﺕ ﺑﺎﻟﺸﻌﺮ ﻣﻊ ﲢﺴﲔ ﻭﺗﺮﻗﻴﻖ ]ﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ[‪.‬‬

‫‪ ‬‬

‫ﻋﺪﻡ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻵﻻﺕ ﻭﺍﳌﻌﺎﺯﻑ ﺍﶈﺮﻣﺔ ﰲ ﺍﻟﻨﺸﻴﺪ‪.‬‬ ‫•‬

‫ﻋﺪﻡ ﺍﻹﻛﺜﺎﺭ ﻣﻨﻪ ﻭﺟﻌﻠﻪ ﺩﻳﺪﻥ ﺍﳌﺴﻠﻢ ﻭﻛﻞ ﻭﻗﺘﻪ ﻭﺗﻀﻴﻴﻊ ﺍﻟﻮﺍﺟﺒﺎﺕ ﻭﺍﻟﻔﺮﺍﺋﺾ‬ ‫•‬
‫ﻷﺟﻠﻪ‪.‬‬
‫ﺃﻥ ﻻ ﻳﻜﻮﻥ ﺑﺼﻮﺕ ﺍﻟﻨﺴﺎﺀ‪.‬‬ ‫•‬
‫ﻭﺃﻥ ﻻ ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﻛﻼﻡ ﳏﺮﻡ ﺃﻭ ﻓﺎﺣﺶ‪.‬‬ ‫•‬
‫ﻭﺃﻥ ﻻ ﻳﺸﺎﺑﻪ ﺃﳊﺎﻥ ﺃﻫﻞ ﺍﻟﻔﺴﻖ ﻭﺍ‪‬ﻮﻥ‪.‬‬ ‫•‬

‫ﻭﻗﺪ ﺃﺟﺎﺯ ﺑﻌﺾ ﺍﳌﺸﺎﻳﺦ ﺍﳌﻌﺎﺻﺮﻳﻦ ﲰﺎﻉ ﻫﺬﻩ ﺍﻷﻧﺎﺷﻴﺪ ﻭﻟﻮ ﻛﺎﻧﺖ ﺑﺪﻑ‪ ،‬ﻣﻊ ﻗﻮﳍﻢ‬
‫ﺑﻌﺪﻡ ﺟﻮﺍﺯ ﺿﺮﺏ ﺍﻟﺪﻑ ﻟﻠﺮﺟﺎﻝ ﻭﺣﺠﺘﻬﻢ ﲰﺎﻉ ﺍﻟﻨﱯ ﻣﻦ ﺍﳉﺎﺭﻳﺔ ﺍﻟﱵ ﻧﺬﺭﺕ ﺃﻥ ﺗﻀﺮﺏ‬
‫ﺑﺎﻟﺪﻑ ﻋﻨﺪ ﺭﺃﺳﻪ ﻓﻘﺎﻝ ﳍﺎ ﺍﻟﻨﱯ ﰲ ﺑﻨﺬﺭﻙ‪ ،‬ﻭﺍﳊﺪﻳﺚ ﺻﺤﻴﺢ‪.‬‬

‫ﻣﻨﻬﻢ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ ﻻ ﺍﳊﺼﺮ ﺍﻟﺸﻴﺦ ﺃﰊ ﻗﺘﺎﺩﺓ ﺍﻟﻔﻠﺴﻄﻴﲏ ﻓﻚ ﺍﷲ ﺃﺳﺮﻩ ﻭﺳﺎﺋﺮ‬
‫ﺇﺧﻮﺍﻧﻪ ﺍﳌﻮﺣﺪﻳﻦ ﻣﻦ ﺳﺠﻮﻥ ﺍﻟﻄﻮﺍﻏﻴﺖ‪.‬‬

‫ﻭﻟﻼﺳﺘﺰﺍﺩﺓ ﳝﻜﻦ ﻣﺮﺍﺟﻌﺔ‪ :‬ﻛﺘﺎﺏ ﺍﻹﻋﻼﻡ ﺑﻨﻘﺪ ﻛﺘﺎﺏ ﺍﳊﻼﻝ ﻭﺍﳊﺮﺍﻡ ﻟﻠﺸﻴﺦ ﺍﻟﻌﻼﻣﺔ‬
‫ﺻﺎﱀ ﺑﻦ ﻓﻮﺯﺍﻥ ﺍﻟﻔﻮﺯﺍﻥ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻟﺴﻤﺎﻉ ﻟﺸﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺍﻟﻘﻴﻢ‪ ،‬ﻭﻛﺘﺎﺏ ﲢﺮﱘ ﺁﻻﺕ‬
‫ﺍﻟﻄﺮﺏ ﻟﻠﺸﻴﺦ ﳏﻤﺪ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ ﺍﻷﻟﺒﺎﱐ ﺭﲪﻪ ﺍﷲ‪.‬‬

‫ﻭﺧﺘﺎﻣﺎﹰ‪ ،‬ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺭﲪﻪ ﺍﷲ ﰲ ﻛﺘﺎﺑﻪ ﺇﻏﺎﺛﺔ ﺍﻟﻠﻬﻔﺎﻥ ]‪: [٢٤٩-٢٤٨/١‬‬
‫)ﺍﻋﻠﻢ ﺃﻥ ﻟﻠﻐﻨﺎﺀ ﺧﻮﺍﺹ‪ ‬ﳍﺎ ﺗﺄﺛﲑ ﰲ ﺻﺒﻎ ﺍﻟﻘﻠﺐ ﺑﺎﻟﻨﻔﺎﻕ‪ ،‬ﻭﻧﺒﺎﺗﻪ ﻓﻴﻪ ﻛﻨﺒﺎﺕ ﺍﻟﺰﺭﻉ ﺑﺎﳌﺎﺀ‪.‬‬
‫ﻓﻤﻦ ﺧﻮﺍﺻﻪ‪ :‬ﺃﻧﻪ ﻳ‪‬ﻠﻬﻲ ﺍﻟﻘﻠﺐ ﻭﻳﺼﺪﻩ ﻋﻦ ﻓﻬﻢ ﺍﻟﻘﺮﺁﻥ ﻭﺗﺪﺑﺮﻩ‪ ،‬ﻭﺍﻟﻌﻤﻞ ﲟﺎ ﻓﻴﻪ‪ ،‬ﻓﺈﻥ ﺍﻟﻐﻨﺎﺀ‬
‫ﻭﺍﻟﻘﺮﺁﻥ ﻻ ﳚﺘﻤﻌﺎﻥ ﰲ ﺍﻟﻘﻠﺐ ﺃﺑﺪﺍﹰ ﳌﺎ ﺑﻴﻨﻬﻤﺎ ﻣﻦ ﺍﻟﺘﻀﺎﺩ‪ ،‬ﻓﺈﻥ ﺍﻟﻘﺮﺁﻥ ﻳﻨﻬﻰ ﻋﻦ ﺇﺗﺒﺎﻉ ﺍﳍﻮﻯ‪،‬‬
‫ﻭﻳﺄﻣﺮ ﺑﺎﻟﻌﻔﺔ‪ ،‬ﻭﳎﺎﻧﺒﺔ ﺷﻬﻮﺍﺕ ﺍﻟﻨﻔﻮﺱ‪ ،‬ﻭﺃﺳﺒﺎﺏ ﺍﻟﻐﻲ‪ ،‬ﻭﻳﻨﻬﻰ ﻋﻦ ﺇﺗﺒﺎﻉ ﺧﻄﻮﺍﺕ‬
‫ﺍﻟﺸﻴﻄﺎﻥ‪ ،‬ﻭﺍﻟﻐﻨﺎﺀ ﻳﺄﻣﺮ ﺑﻀﺪ ﺫﻟﻚ ﻛﻠﻪ‪ ،‬ﻭﳛﺴﻨﻪ‪ ،‬ﻭﻳﻬﻴ‪‬ﺞ ﺍﻟﻨﻔﻮﺱ ﺇﱃ ﺷﻬﻮﺍﺕ ﺍﻟﻐﻲ‪ ‬ﻓﻴﺜﲑ‬
‫ﻛﺎﻣﻨﻬﺎ‪ ،‬ﻭﻳﺰﻋﺞ ﻗﺎﻃﻨﻬﺎ‪ ،‬ﻭﳛﺮﻛﻬﺎ ﺇﱃ ﻛﻞ ﻗﺒﻴﺢ‪ ،‬ﻭﻳﺴﻮﻗﻬﺎ ﺇﱃ ﻭﺻ‪‬ﻞ ﻛﻞ ﻣﻠﻴﺤﺔ ﻭﻣﻠﻴﺢ‪،‬‬
‫ﻓﻬﻮ ﻭﺍﳋﻤﺮ ﺭﺿﻴﻌﺎ ﻟﺒﺎﻥٍ‪ ،‬ﻭﰲ ‪‬ﻴﻴﺠﻬﻤﺎ ﻋﻠﻰ ﺍﻟﻘﺒﺎﺋﺢ ﻓﺮﺳﺎ ﺭﻫﺎﻥ ‪ ..‬ﺇﱁ(‪.‬‬

‫)‪(١٢‬‬ ‫ﻣﻨﱪ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﳉﻬﺎﺩ‬

 ‫ﺣﻜﻢ ﺍﻷﻏﺎﱐ ﻭﺍﳌﻮﺳﻴﻘﻰ‬

‫‪‬‬
‫ﻧﺰﻫﻮﺍ ﺃﻧﻔﺴﻜﻢ ﻭﺃﲰﺎﻋﻜﻢ ﻋﻦ ﺍﻟﻠﻬﻮ ﻭﻣﺰﺍﻣﺮ ﺍﻟﺸﻴﻄﺎﻥ‪ ،‬ﻭﺃﺣﻠﻮﻫﺎ ﺭﻳﺎﺽ ﺍﳉﻨﺎﻥ‪ ،‬ﺣﻠﻖ‬
‫ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺣﻠﻖ ﻣﺪﺍﺭﺳﺔ ﺳﻨﺔ ﺳﻴﺪ ﺍﻷﻧﺎﻡ‪ ،‬ﻋﻠﻴﻪ ﺃﻓﻀﻞ ﺍﻟﺼﻼﺓ ﻭﺃﺯﻛﻰ ﺍﻟﺴﻼﻡ‪ ،‬ﺗﻨﺎﻟﻮﺍ ﲦﺮ‪‬ﺎ‪،‬‬
‫ﺇﺭﺷﺎﺩ‪‬ﺍ ﻣﻦ ﻏﻲ‪ ،‬ﻭﺑﺼﲑﺓ ﻣﻦ ﻋ‪‬ﻤﻲ‪ ،‬ﻭﺣﺜﹰﺎ ﻋﻠﻰ ﺗﻘﻰ‪ ،‬ﻭﺑ‪‬ﻌﺪ‪‬ﺍ ﻋﻦ ﻫﻮﻯ‪ ،‬ﻭﺣ‪‬ﻴﺎﺓﹶ ﺍﻟﻘﻠﺐ‪،‬‬
‫ﻭﺩﻭﺍﺀ ﻭﺷﻔﺎﺀ‪ ،‬ﻭﳒﺎﺓ ﻭﺑﺮﻫﺎﻧ‪‬ﺎ‪ ،‬ﻭﻛﻮﻧﻮﺍ ﳑﻦ ﻗﺎﻝ ﺍﷲ ﻓﻴﻬﻢ‪} :‬ﻭ‪‬ﺍﻟﱠﺬِﻳﻦ‪ ‬ﻫ‪‬ﻢ‪ ‬ﻋ‪‬ﻦِ ﺍﻟﻠﱠﻐ‪‬ﻮِ‬
‫ﻣ‪‬ﻌ‪‬ﺮِﺿ‪‬ﻮﻥ{‪.‬‬

‫ﻭﻓﻖ ﺍﷲ ﺍﳌﺴﻠﻤﲔ ﻟﻠﺘﻤﺴﻚ ﺑﺪﻳﻨﻬﻢ ﻭﺍﻟﺒﺼﲑﺓ ﰲ ﺃﻣﺮﻫﻢ ﺇﻧﻪ ﻗﺮﻳﺐ ﳎﻴﺐ‪.‬‬

‫ﻭﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻱ ﺑﻨﻌﻤﺘﻪ ﺗﺘﻢ ﺍﻟﺼﺎﳊﺎﺕ‬

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