Kumpulan Kertas Kerja Arab

‫ﺍﶈﺘﻮﻳﺎﺕ‬ ‫‪ .1‬ﺗﻌﺎﻣﻞ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ ﻣﻊ ﺍﻟﺴﻨﻦ ﺍﻹﳍﻴﺔ ﻣﻦ ﺧﻼﻝ ﺍﻷﺑﻌﺎﺩ ﺍﻷﺭﺑﻌﺔ‬ ‫ﳏﻤﺪ ﻋﺼﺮﻱ ﺯﻳﻦ ﺍﻟﻌﺎﺑﺪﻳﻦ ‪1‬‬

‫‪ .2‬ﺍﳋﺼﺎﺋﺺ ﺍﻟﻠﻐﻮﻳﺔ ﻟﻠﻐﺘﲔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﳌﻼﻳﻮﻳﺔ‪ :‬ﺩﺭﺍﺳﺔ ﻣﻘﺎﺭﻧﺔ‬ ‫ﳏﻤﺪ ﲞﲑ ﺍﳊﺎﺝ ﻋﺒﺪ ﺍﷲ ‪18‬‬

‫‪ .3‬ﺍﻟﺘﻮﺍﺟﺪ )ﺍﻹﺳﺮﺍﺋﻴﻠﻲ( ﰲ ﺍﻟﻘﺎﺭﺓ ﺍﻹﻓﺮﻳﻘﻴﺔ ﻭﺃﺛﺮﻩ ﻋﻠﻰ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻹﻓﺮﻳﻘﻴﺔ‬ ‫ﻋﺎﺩﻝ ﳏﻤﺪ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﻐﺮﻳﺎﱐ ‪40‬‬

‫‪ .4‬ﺍﳌﺒﺎﺩﺉ ﺍﻟﻌﺎﻣﺔ ﻟﻠﻔﻜﺮ ﺍﻷﺻﻮﱄ ﺍﻹﺳﻼﻣﻲ ﰲ ﺗﻌﺎﻣﻠﻪ ﻣﻊ ﺍﻟﻨﺺ‬ ‫ﺃﹶﳝﻦ ﺻﺎﱀ ‪59‬‬

‫‪ .5‬ﺍﻹﺳﻼﻡ ﻭﺍﻟﻔﻨﻮﻥ ﺍﳉﻤﻴﻠﺔ‬ ‫ﺇﺑﺮﺍﻫﻴﻢ ﻋﻼﻥ ‪68‬‬

‫‪ .6‬ﺗﺎﺭﳜﻴﺔ ﺍﻟﻘﻀﺎﺀ ﺍﳌﺎﻟﻴﺰﻱ ﻭﺑﻘﺎﺅﻩ ﺍﱃ ﻋﻬﺪ ﺍﻻﺣﺘﻼﻝ ﺍﻟﻴﺎﺑﺎﱐ‬

‫ﺍﺑﻨﻮﻝ ﻋﺰﱄ ﺇﺑﺮﺍﻫﻴﻢ ﻭ ﳏﻤﺪ ﺣﺴﻦ ﺇﺑﺮﺍﻫﻴﻢ ﻭﺭﺿﻮﺍﻥ ﻧﻮﺭﺩﻳﻦ ‪84‬‬

‫‪ .7‬ﺃﺛﺮ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﻓﻬﻢ ﺍﻹﺳﻼﻡ‬ ‫ﳏﻤﻮﺩ ﳏﻤﺪ ﻋﻠﻲ ‪94‬‬

‫‪ .8‬ﺩﻭﺭ ﺍﻻﺳﻼﻡ ﰲ ﺗﻄﻮﻳﺮ ﺍﻟﻘﺎﻧﻮﻥ ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻲ‬ ‫ﻣﺼﻄﻔﻲ ﻣﲑﳏﻤﺪﻱ ‪110‬‬

‫‪ .9‬ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﻟﻐﺰﺍﱄ ﻣﺪﺭﺳﺔ ﻣﺘﻜﺎﻣﻠﺔ ﻣﻦ ﻣﺪﺍﺭﺱ ﺍﻟﻔﻜﺮ ﻭﺍﻹﺻﻼﺡ‬

‫ﻋﺜﻤﺎﻥ ﺣﺎﺝ ﻃﺎﻟﺐ ﻭﺑﺪﱄ ﻫﺸﺎﻡ ﳏﻤﺪ ﻧﺎﺻﺮ ﻭﳏﻤﺪ ﳏﻤﺪ ﻃﻠﺒﺎ ﺳﻌﻴﺪ ‪118‬‬

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‫ﺍﻷﺳﺲ ﺍﻷﺧﻼﻗﻴﺔ ﻟﻠﻌﻤﻞ ﰲ ﺍﻹﺳﻼﻡ‬

‫‪.11‬‬

‫ﺣﺠﻴﺔ ﺧﱪ ﺍﻵﺣﺎﺩ ﰲ ﺍﻟﻌﻘﻴﺪﺓ‬

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‫ﺍﳊﺐ ﺍﻻﳍﻲ ﻭﻓﻠﺴﻔﺘﻪ ﻋﻨﺪ ﺍﻟﺼﻮﻓﻴﺔ‬

‫ﺩ‪ .‬ﻋﻔﺎﻑ ﻋﺒﺪ ﺍﻟﻐﻔﻮﺭ ﲪﻴﺪ ‪136‬‬ ‫ﺍﻟﺪﻛﺘﻮﺭ ﻫﺪﻯ ﺑﻦ ﳏﺴﻦ ‪158‬‬

‫ﺭﺿﻮﺍﻥ ﳏﻤﺪ ﺳﻌﻴﺪ ﺍﻳﺰﻭﱄ ‪181‬‬

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‫‪ .13‬ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺑﺎﺯ‪ :‬ﺩﺭﺍﺳﺔ ﻭﺻﻔﻴﺔ ﻟﺒﻌﺾ ﺃﻧﺸﻄﺘﻪ ﻭﻣﻨﺠﺰﺍﺗﻪ ﻭﺃﻓﻜﺎﺭﻩ‬ ‫ﺍﻟﺪﻋﻮﻳﺔ‬ ‫ﻋﺜﻤﺎﻥ ﺑﻦ ﳏﻤﺪ ﻭﻋﺜﻤﺎﻥ ﺣﺎﺝ ﻃﺎﻟﺐ ﻭﺑﺪﱄ ﻫﺸﺎﻡ ﳏﻤﺪ ﻧﺎﺻﺮ ‪199‬‬

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‫ﺍﻟﺸﻴﺦ ﺣﺴﲔ ﺍﳉﺴﺮ ﻭ ﻗﻀﺎﻳﺎ ﺍﻟﻌﺼﺮ )‪1909-1845‬ﻡ(‬

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‫ﻓﻚ ﺍﻷﺷﻜﺎﻝ ﺍﳌﻔﺨﺨﺔ‬

‫‪.16‬‬

‫ﺣﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﺑﲔ ﺍﻹﺳﻼﻡ ﻭﺍﻹﻋﻼﻥ ﺍﻟﻌﺎﳌﻲ ﻭﻣﺪﻯ ﺇﻟﺰﺍﻣﻴﺘﻬﻤﺎ‬

‫‪.17‬‬

‫ﺃﺛﺮ ﺍﻟﺘﻜﻨﻮﻟﻮﺟﻴﺎ ﺍﳊﺪﻳﺜﺔ ﰲ ﺍﻟﻨﻈﺮ ﺍﻟﻔﻘﻬﻲ ﺍﻟﻄﻼﻕ ﺑﺎﳍﺎﺗﻒ ﺍﳉﻮﺍﻝ ﳕﻮﺫﺟﺎ‬

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‫ﺍﳉﻤﺎﻝ ﻭﺍﻻﻟﺘﺰﺍﻡ ﰲ ﺍﻟﻔﻦ ﺍﻹﺳﻼﻣﻲ‬

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‫ﻣﻦ ﻣﻈﺎﻫﺮ ﺍﻟﺘﻜﺎﻓﻞ ﰱ ﺍﻹﺳﻼﻡ ﻭﺃﻭﺟﻪ ﺍﻷﺳﺘﻔﺎﺩﺓ ﻣﻨﻪ ﰱ ﺍﳉﺎﻣﻌﺎﺕ‬

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‫ﺧﻄﺒﺔ ﺣﺠﺔ ﺍﻟﻮﺩﺍﻉ ﺃﻭ‪‬ﻝ ﻭﺛﻴﻘﺔ ﺩﻭﻟﻴﺔ ﳊﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ‬

‫ﺩ‪ .‬ﺇﳝﺎﻥ ﳏﻤﺪ ﻋﺒﺎﺱ ‪215‬‬

‫ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﻫﺎﺭﻭﻥ ﺍﺑﺮﺍﻫﻴﻢ ‪231‬‬ ‫ﺍﻟﺪﻛﺘﻮﺭ ﺇﺣﺴﺎﻥ ﻣﻮﺳﻰ ﺣﺴﻦ ﺍﻟﺮﺑﻴﻌﻲ ‪254‬‬

‫ﺩ‪ .‬ﻓﺮﻳﺪﺓ ﺯﻭﺯﻭ ‪267‬‬

‫ﺃ‪.‬ﺩ‪ .‬ﳎﺎﻫﺪ ﻣﺼﻄﻔﻰ ‪‬ﺠﺖ ‪282‬‬

‫ﺩ ﺳﻌﺪ ﺍﻟﺪﻳﻦ ﻣﻨﺼﻮﺭ ﳏﻤﺪ ‪306‬‬

‫ﺩ‪ .‬ﻳﺎﺳﺮ ﺑﻦ ﺍﲰﺎﻋﻴﻞ ﺭﺍﺿﻲ ‪323‬‬

‫ﺗﻌﺎﻣﻞ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ ﻣﻊ ﺍﻟﺴﻨﻦ ﺍﻹﳍﻴﺔ ﻣﻦ ﺧﻼﻝ ﺍﻷﺑﻌﺎﺩ ﺍﻷﺭﺑﻌﺔ‬ ‫ﳏﻤﺪ ﻋﺼﺮﻱ ﺯﻳﻦ ﺍﻟﻌﺎﺑﺪﻳﻦ‬

‫ﺟﺎﻣﻌﺔ ﺍﻟﻌﻠﻮﻡ ﲟﺎﻟﻴﺰﻳﺎ‬ ‫ﻣﻠﺨﺺ ﺍﻟﺒﺤﺚ‪ :‬ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺗﻜﻠﻢ ﻋﻦ ﻣﻘﺘﻀﻴﺎﺕ ﺍﻷﺣﻮﺍﻝ ﺍﻷﺭﺑﻌﺔ ﺍﻟﱵ ﺧﻠﻖ ﺍﷲ ﺍﻹﻧـﺴﺎﻥ ﰲ‬ ‫ﻗﻠﻌﺘﻬﺎ‪ ،‬ﻭﻫﻲ ﺳﻨﺘﻪ ﺗﻌﺎﱃ ﺍﻟﱵ ﻻ ﻣﻔﺮ ﻟﻺﻧﺴﺎﻥ ﻣﻨﻬﺎ‪ ،‬ﻭﻫﺬﻩ ﺍﻷﺭﺑﻌﺔ ﻫﻲ‪ :‬ﺃﺣﻮﺍﻝ ﻧﻔﺴﻪ‪ ،‬ﻭﺃﺣﻮﺍﻝ ﻣﻦ‬ ‫ﻫﻮ ﳜﺎﻃﺒﻪ ﺃﻭ ﻳﺘﻌﺎﻣﻞ ﻣﻌﻪ‪ ،‬ﻭﺃﺣﻮﺍﻝ ﺯﻣﺎﻧﻪ ﺍﻟﺬﻱ ﻳﻜﺘﻨﻔﻪ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﻳﻌﻴﺶ ﻓﻴﻪ‪ .‬ﺳـﲑﻯ‬ ‫ﺍﻟﻘﺎﺭﺉ ﻣﻦ ﺧﻼﻝ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺃﻥ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ ﻛﺎﻧﺖ ﺗﺘﻌﻠﻖ ‪‬ﺬﻩ ﺍﳌﻘﺘﻀﻴﺎﺕ ﻭﺍﻷﺣﻮﺍﻝ ﺍﻟﱵ ﻗﺪ‬ ‫ﺳﻨﻬﺎ ﺍﷲ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺒﺸﺮﻳﺔ ﻭﺍﻟﺮﺳﻮﻝ )ﺹ( ﺳﻴﺪ ﺍﻟﺒﺸﺮ‪.‬‬ ‫ﻳﻮﺿﺢ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺃﻥ ﻫﺬﻩ ﺍﳌﻘﺘﻀﻴﺎﺕ ﺃﻭ ﺍﻷﺣﻮﺍﻝ ﺍﻷﺭﺑﻌﺔ ﺍﻟﱵ ﲰﺎﻫﺎ ﻛﺎﺗﺒﻪ ﰲ ﻫﺬﺍ ﺍﻟﺒﺤﺚ‬ ‫ﺒ"ﺍﻷﺑﻌﺎﺩ ﺍﻷﺭﺑﻌﺔ" ﳍﺎ ﺩﻭﺭ ﻛﺒﲑ ﰲ ﺗﻜﻮﻳﻦ ﺻﻴﻎ ﻛﺜﲑ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﻭ‪‬ﻴﺌﺘﻬﺎ‪ .‬ﻭﺑﻌﺒﺎﺭﺓ ﺃﺧـﺮﻯ ﺃﻥ‬ ‫ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ ﳍﺎ ﻋﻼﻗﺔ ﻣﺒﺎﺷﺮﺓ ﺃﻭ ﻏﲑ ﻣﺒﺎﺷﺮﺓ ‪‬ﺬﻩ ﺍﻷﺑﻌـﺎﺩ ﺍﻷﺭﺑﻌـﺔ ﺍﳌﺘﻤﺜﻠـﺔ ﰲ‬ ‫ﻣﻘﺘﻀﻴﺎﺕ ﺍﻷﺣﻮﺍﻝ ﻣﻦ ﺟﻬﺔ ﺍﳋﻄﺎﺏ ﻧﻔﺴﻪ‪ ،‬ﺃﻭ ﺍﳌﺨﺎﻃ‪‬ﺐ‪ ،‬ﺃﻭ ﺍﳌﺨﺎﻃﹶﺐ‪ .‬ﻭﺣﱴ ﻳﻜﻮﻥ ﺍﻟﻜﻼﻡ ﺃﻛﺜﺮ‬ ‫ﻭﺿﻮﺣﹰﺎ ﻳﻌﱪ ﻋﻨﻬﺎ ﺑﺎﳌﺼﻄﻠﺤﺎﺕ ﺍﻷﺭﺑﻌﺔ ﺍﻟﺘﺎﻟﻴﺔ‪ ،‬ﺍﻟﱵ ﻧﺮﺍﻫﺎ ﺃﻛﺜﺮ ﺩﻗﺔ ﻭﺃﴰـﻞ ﻣـﺴﺎﺣﺔ‪ ،‬ﻭﻫـﻲ‪:‬‬ ‫ﺍﳌﺨﺎﻃ‪‬ﺐ‪ ،‬ﻭﺍﳌﺨﺎﻃﹶﺐ‪ ،‬ﻭﺍﻟﺰﻣﺎﻥ‪ ،‬ﻭﺍﳌﻜﺎﻥ‪ .‬ﻓﻤﻌﺮﻓﺔ ﻫﺬﻩ ﺍﻷﺑﻌﺎﺩ ﺍﻷﺭﺑﻌﺔ ﺍﳌﺆﺛﺮﺓ ﻋﻠﻰ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ‬ ‫ﺳﻮﻑ ﺗﻔﺴﺢ ﻋﻘﻮﻝ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﺪﻋﺎﺓ ﰲ ﺗﻄﺒﻴﻖ ﺃﺳﻠﻮﺏ ﺍﻟﺪﻋﻮﺓ ﺍﻟﻨﺒﻮﻳﺔ ﺍﳌﻮﺍﻓﻘﺔ ﻟﻠﺴﻨﻦ ﺍﻹﳍﻴﺔ‪.‬‬ ‫ﺗﻌﺎﻣﻞ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ ﻣﻊ ﺍﻟﺴﻨﻦ ﺍﻹﳍﻴﺔ ﻣﻦ ﺧﻼﻝ ﺍﻷﺑﻌﺎﺩ ﺍﻷﺭﺑﻌﺔ‬ ‫ﳏﻤﺪ ﻋﺼﺮﻱ ﺑﻦ ﺯﻳﻦ ﺍﻟﻌﺎﺑﺪﻳﻦ )ﻣﺎﻟﻴﺰﻱ(‬ ‫ﺟﺎﻣﻌﺔ ﺍﻟﻌﻠﻮﻡ ﲟﺎﻟﻴﺰﻳﺎ‬ ‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬ ‫ﺗﻌﺎﻣﻞ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ ﻣﻊ ﺍﻟﺴﻨﻦ ﺍﻹﳍﻴﺔ ﻣﻦ ﺧﻼﻝ ﺍﻷﺑﻌﺎﺩ ﺍﻷﺭﺑﻌﺔ‪.‬‬ ‫ﻣﻘﺪﻣــﺔ‪:‬‬ ‫ﺳﻨﺔ ﺍﷲ ﻛﻤﺎ ﻋﺮﻓﻬﺎ ﺩ‪ .‬ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺯﻳﺪﺍﻥ‪" :‬ﺍﻟﻄﺮﻳﻘﺔ ﺍﳌﺘﺒﻌﺔ ﰲ ﻣﻌﺎﻣﻠﺔ ﺍﷲ ﺗﻌﺎﱃ ﻟﻠﺒﺸﺮ‪ ،‬ﺑﻨﺎﺀ‬ ‫ﻋﻠﻰ ﺳﻠﻮﻛﻬﻢ ﻭﺃﻓﻌﺎﳍﻢ ﻭﻣﻮﻗﻔﻬﻢ ﻣﻦ ﺷﺮﻉ ﺍﷲ ﻭﺃﻧﺒﻴﺎﺋﻪ‪ ،‬ﻭﻣﺎ ﻳﺘﺮﺗﺐ ﻋﻠﻰ ﺫﻟﻚ ﻣﻦ ﻧﺘﺎﺋﺞ ﰲ ﺍﻟـﺪﻧﻴﺎ‬ ‫ﻭﺍﻵﺧﺮﺓ"‪ .‬ﰒ ﻗﺎﻝ‪" :‬ﻭﺣﻴﺚ ﺇﻥ ﺳﻨﺔ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺄﻓﻌﺎﻝ ﺍﻟﺒﺸﺮ ﻭﺳﻠﻮﻛﻬﻢ ﻫﻲ ﻃﺮﻳﻘﺘﻪ ﺍﳌﺘﺒﻌﺔ ﰲ‬ ‫ﻣﻌﺎﻣﻠﺘﻪ ﻟﻠﺒﺸﺮ‪ ،‬ﻭﻣﺎ ﻳﺘﺮﺗﺐ ﻋﻠﻰ ﺫﻟﻚ ﻣﻦ ﻧﺘﺎﺋﺞ ﻣﻌﻴﻨﺔ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪ .‬ﻓﻬﺬﺍ ﻳﻌﲏ ﺃﻥ ﻣﻌﲎ ﺍﻟﺴﻨﺔ‬

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‫ﻫﻮ ﺍﻟﻘﺎﻧﻮﻥ ﺍﻟﻌﺎﻡ ﻣﻦ ﺣﻴﺚ ﺧﻀﻮﻉ ﺃﻓﻌﺎﻝ ﺍﻟﺒﺸﺮ ﻭﺳﻠﻮﻛﻬﻢ ﺃﺣﻜﺎﻡ ﻫﺬﻩ ﺍﻟﺴﻨﺔ ﺍﻟﱵ ﳝﻜﻦ ﺗـﺴﻤﻴﺘﻬﺎ‬ ‫ﺑﺎﻟﻘﺎﻧﻮﻥ ﺍﻟﻌﺎﻡ"‪.1‬‬ ‫ﻭﻣﻦ ﻫﺬﺍ ﺍﻟﺒﺎﺏ‪ ،‬ﻓﺈﻥ ﺣﻴﺎﺓ ﺍﻹﻧﺴﺎﻥ ﳏﺼﻮﺭﺓ ﰲ ﻗﻠﻌﺔ ﻣﻦ ﻣﻘﺘﻀﻴﺎﺕ ﺍﻷﺣﻮﺍﻝ ﺍﻷﺭﺑﻌﺔ ﺍﻟـﱵ‬ ‫ﺳﻨﻬﺎ ﺍﷲ ﻓﻴﻬﺎ‪ :‬ﺃﺣﻮﺍﻝ ﻧﻔﺴﻪ‪ ،‬ﻭﺃﺣﻮﺍﻝ ﻣﻦ ﻫﻮ ﳜﺎﻃﺒﻪ ﺃﻭ ﻳﺘﻌﺎﻣﻞ ﻣﻌﻪ‪ ،‬ﻭﺃﺣﻮﺍﻝ ﺯﻣﺎﻧﻪ ﺍﻟﺬﻱ ﻳﻜﺘﻨﻔﻪ‪،‬‬ ‫ﻭﻛﺬﻟﻚ ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﻳﻌﻴﺶ ﻓﻴﻪ‪ .‬ﻭﺭﺳﻮﻝ ﺍﷲ )ﺹ( ﻣﺒﻌﻮﺙ ﻟﻠﺒﺸﺮ ﲨﻌﺎﺀ‪ ،‬ﻭﻣـﺎ ﺳـﻨﺘﻪ )ﺹ( ﺇﻻ‬ ‫ﺣﻴﺎﺗﻪ )ﺹ( ﺍﻟﺒﺸﺮﻳﺔ ﺍﳌﺮﺳﻮﻣﺔ ﲟﻨﻬﺞ ﺩﻳﻦ ﺍﷲ ﻭﺗﺒﻠﻴﻐﻪ ﻭﺗﻄﺒﻴﻘﻪ ﻋﻠﻰ ﺍﻟﻮﺍﻗﻊ‪ .‬ﻭﻣﺎ ﺩﺍﻡ ﺍﻷﻣﺮ ﻛـﺬﻟﻚ‬ ‫ﻓﺎﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ ﻻ ﺑﺪ ﻭﺃﻥ ﺗﺘﻌﻠﻖ ‪‬ﺬﻩ ﺍﳌﻘﺘﻀﻴﺎﺕ ﻭﺍﻷﺣﻮﺍﻝ ﺍﻟﱵ ﻗﺪ ﺳﻨﻬﺎ ﺍﷲ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺒﺸﺮﻳﺔ؛‬ ‫ﻷﻥ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﺩﻳﻦ ﺣﻲ ﻭﻭﺍﻗﻌﻲ‪ ،‬ﻭﻟﻴﺲ ﺩﻳﻨﹰﺎ ﻧﻈﺮﻳﹰﺎ ﻣﻌﻠﻘﹰﺎ ﰲ ﺍﳍﻮﺍﺀ‪ ،‬ﺑﻌﻴﺪﹰﺍ ﻋﻦ ﺃﺭﺽ ﺍﻟﻮﺍﻗﻊ‪ ،‬ﻭﻻ ﻫﻮ‬ ‫ﰲ ﻭﺍ ‪‬ﺩ ﻭﺣﻘﻴﻘ ﹸﺔ ﺣﻴﺎﺓ ﺍﻹﻧﺴﺎﻥ ﰲ ﻭﺍﺩ ﺁﺧﺮ‪.‬‬ ‫ﻭﺍﳌﺘﺘﺒﻊ ﻟﻸﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﻭﺍﳌﺘﻌﻤﻖ ﰲ ﺃﺳﺒﺎﺏ ﺻﺪﻭﺭﻫﺎ ﻭ‪‬ﻴﺌﺘﻬﺎ ﳚﺪ ﺃﻥ ﻫﺬﻩ ﺍﳌﻘﺘـﻀﻴﺎﺕ ﺃﻭ‬ ‫ﺍﻷﺣﻮﺍﻝ ﺍﻷﺭﺑﻌﺔ ﺍﻟﱵ ﲰﻴﻨﺎﻫﺎ ﰲ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺒ"ﺍﻷﺑﻌﺎﺩ ﺍﻷﺭﺑﻌﺔ" ﳍﺎ ﺩﻭﺭ ﻛﺒﲑ ﰲ ﺗﻜﻮﻳﻦ ﺻﻴﻎ ﻛﺜﲑ‬ ‫ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﻭ‪‬ﻴﺌﺘﻬﺎ‪ .‬ﻭﺑﻌﺒﺎﺭﺓ ﺃﺧﺮﻯ ﺃﻥ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ ﳍﺎ ﻋﻼﻗﺔ ﻣﺒﺎﺷﺮﺓ ﺃﻭ ﻏـﲑ‬ ‫ﻣﺒﺎﺷﺮﺓ ‪‬ﺬﻩ ﺍﻷﺑﻌﺎﺩ ﺍﻷﺭﺑﻌﺔ ﺍﳌﺘﻤﺜﻠﺔ ﰲ ﻣﻘﺘﻀﻴﺎﺕ ﺍﻷﺣﻮﺍﻝ ﻣﻦ ﺟﻬﺔ ﺍﳋﻄﺎﺏ ﻧﻔﺴﻪ‪ ،‬ﺃﻭ ﺍﳌﺨﺎﻃ‪‬ـﺐ‪،‬‬ ‫ﺃﻭ ﺍﳌﺨﺎﻃﹶﺐ‪ ،‬ﺃﻭ ﺍﳉﻤﻴﻊ ﻛﻤﺎ ﺳﺒﻖ ﺃﻥ ﺫﻛﺮﺕ‪ .‬ﻭﺣﱴ ﻳﻜﻮﻥ ﺍﻟﻜﻼﻡ ﺃﻛﺜﺮ ﻭﺿـﻮﺣﹰﺎ ﻧﻌـﱪ ﻋﻨـﻬﺎ‬ ‫ﺑﺎﳌﺼﻄﻠﺤﺎﺕ ﺍﻷﺭﺑﻌﺔ ﺍﻟﺘﺎﻟﻴﺔ‪ ،‬ﺍﻟﱵ ﻧﺮﺍﻫﺎ ﺃﻛﺜﺮ ﺩﻗﺔ ﻭﺃﴰﻞ ﻣﺴﺎﺣﺔ‪ ،‬ﻭﻫﻲ‪ :‬ﺍﳌﺨﺎﻃ‪‬ـﺐ‪ ،‬ﻭﺍﳌﺨﺎﻃﹶـﺐ‪،‬‬ ‫ﻭﺍﻟﺰﻣﺎﻥ‪ ،‬ﻭﺍﳌﻜﺎﻥ‪.‬‬ ‫ﻭﳓﻦ ﻧﺮﻯ ﺃﻥ ﻣﻌﺮﻓﺔ ﻫﺬﻩ ﺍﻷﺑﻌﺎﺩ ﺳﻮﻑ ﺗﻮﺳ‪‬ﻊ ﺃﻓﻖ ﻓﻬﻢ ﻃﺎﻟﺐ ﺍﳊﺪﻳﺚ ﰲ ﺗﻌﺎﻣﻠﻪ ﻣﻊ ﺍﻟـﺴﻨﻦ‬ ‫ﺍﻹﳍﻴﺔ‪ ،‬ﻭﺗﻔﺘﺢ ﺳﺎﺣﺔ ﺍﻟﺒﺤﺚ ﺃﻣﺎﻣﻪ ﺃﻛﺜﺮ‪ .‬ﻭﻧﺮﻯ ﺃﻳﻀﹰﺎ ﺃﻥ ﻋﺪﻡ ﻣﻌﺮﻓﺘﻬﺎ ﺳﻴﺆﺩﻱ ﺇﱃ ﺧﻠـﻞ ﻋﻈـﻴﻢ‬ ‫ﻭﺧﻠﻂ ﻛﺒﲑ ﰲ ﺇﺩﺭﺍﻙ ﻣﻌﲎ ﺍﳊﺪﻳﺚ‪ ،‬ﻓﻼ ﻳﻨﺒﻐﻲ ﻷﺣﺪ ﺃﻥ ﻳﻐﻮﺹ ﰲ ﻣﻌﺮﻓﺔ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳـﺔ ﺩﻭﻥ‬ ‫ﻣﻌﺮﻓﺘﻪ ﺃﺑﻌﺎﺩﻫﺎ‪.‬‬ ‫ﻭﻛﺬﻟﻚ ﻣﻌﺮﻓﺔ ﻫﺬﻩ ﺍﻷﺑﻌﺎﺩ ﺍﻷﺭﺑﻌﺔ ﺍﳌﺆﺛﺮﺓ ﻋﻠﻰ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ ﺳﻮﻑ ﺗﻔﺴﺢ ﻋﻘﻮﻝ ﺍﻟﻌﻠﻤﺎﺀ‬ ‫ﻭﺍﻟﺪﻋﺎﺓ ﰲ ﺗﻄﺒﻴﻖ ﺃﺳﻠﻮﺏ ﺍﻟﺪﻋﻮﺓ ﺍﻟﻨﺒﻮﻳﺔ ﺍﳌﻮﺍﻓﻘﺔ ﻟﻠﺴﻨﻦ ﺍﻹﳍﻴﺔ‪ .‬ﻓﺎﻟﻌﺎﱂ ﺃﻭ ﺍﻟﺪﺍﻋﻲ ﺇﺫﺍ ﺳﺌﻞ ﻋﻦ ﺃﻣﺮ‬ ‫ﻛﻴﻒ ﳛﺼﻞ ﰲ ﺍﻟﻮﺍﻗﻊ؟ ﻭﺟﺐ ﻋﻠﻴﻪ ﺃﻥ ﳚﻴﺐ ﲝﺴﺐ ﺍﻟﻮﺍﻗﻊ ﻭﻣﻘﺘﻀﻴﺎﺕ ﺍﻷﺣﻮﺍﻝ‪ .‬ﻭﺇﻥ ﺃﺟﺎﺏ ﻋﻠﻰ‬ ‫ﻏﲑ ﺫﻟﻚ ﻓﻴﺨﻄﺊ ﰲ ﻋﺪﻡ ﺍﻋﺘﺒﺎﺭ ﺍﳌﻨﻮﻁ ﺍﳌﺴﺆﻭﻝ ﻋﻦ ﺣﻜﻤﻪ‪ ،‬ﻷﻧﻪ ﺳﺌﻞ ﻋﻦ ﻣﻨﺎﻁ ﻣﻌﲔ‪ ،‬ﻭﺃﺟـﺎﺏ‬ ‫ﻋﻦ ﻣﻨﺎﻁ ﻏﲑ ﻣﻌﲔ‪ ،‬ﻭﺃﺧ ﹸﺬ ﺍﻟﺪﻟﻴﻞ ﺍﻟﺬﻱ ﻫﻮ ﺇﺟﺮﺍﺅﻩ ﻋﻠﻰ ﻗﺎﻋﺪﺓ ﺍﻻﺳﺘﺪﻻﻝ ﺇﳕﺎ ﻳﻜﻮﻥ ﻋﻠﻰ ﻭﻓـﻖ‬ ‫ﺍﻟﻮﺍﻗﻊ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﳊﺎﻝ ﺍﻟﱵ ﻭﺭﺩ ﻓﻴﻬﺎ‪ ،‬ﺇﺫ ﺑﺘﻌﻴﲔ ﺣﺎﻝ ﻭﺭﻭﺩ ﺍﻟﺪﻟﻴﻞ ﻋﻦ ﺍﳌـﺸﺮﻉ ﻳﻜـﻮﻥ ﳏـﻞ‬ ‫ﺍﻻﺳﺘﺪﻻﻝ‪ ،‬ﻭﺑﻐﲑ ﻫﺬﺍ ﺍﻟﺘﻌﻴﲔ ﻳﻜﻮﻥ ﺍﺳﺘﺪﻻ ﹰﻻ ﰲ ﻏﲑ ﳏﻠﻪ‪.‬‬ ‫ﻭﺇﻟﻴﻜﻢ ﺷﺮﺡ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﻫﺬﻩ ﺍﻷﺑﻌﺎﺩ‪:‬‬ ‫‪1‬ﺯﻳﺪﺍﻥ‪ ،‬ﻋﺒﺪ ﺍﻟﻜﺮﱘ‪ :‬ﺍﻟﺴﻨﻦ ﺍﻹﳍﻴﺔ )ﺑﲑﻭﺕ‪ ،‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﻁ‪1993 ،1‬ﻡ( ﺹ‪.14-13‬‬

‫ﳏﻤﺪ ﻋﺼﺮﻱ ﺯﻳﻦ ﺍﻟﻌﺎﺑﺪﻳﻦ ‪3 -‬‬

‫ﺍﻷﻭﻝ‪ :‬ﺍﻟﺒﻌﺪ ﺍﳌﺨﺎ ‪‬ﻃﺒﹺﻲ‪:‬‬ ‫ﻳﻌﲏ ﺍﻟﺒﺎﺣﺚ ﺑﺎﻟﺒﻌﺪ ﺍﳌﺨﺎ ‪‬ﻃﺒﹺﻲ ﰲ ﺍﳊﺪﻳﺚ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻟﺮﺳﻮﻝ ﺍﳌﺨﺎﻃ‪‬ﺐ )ﺹ( ﻣـﻦ ﺣـﺎﻻﺕ‬ ‫ﻭﻇﺮﻭﻑ ﺧﺎﺻﺔ ﺑﻪ‪ ،‬ﻭﻋﺎﻣﻠﻪ ﺍﻟﺸﺨﺼﻲ‪ ،‬ﻳﻮﻡ ﻭﺭﻭﺩﻩ‪ .‬ﻛﺎﺣﺘﺠﺎﻣﻪ )ﺹ( ﻟﻮﺟ ﹴﻊ ﻛﺎﻥ ﺑـﻪ‪ .‬ﻭﺻـﻼﺗﻪ‬ ‫ﻗﺎﻋﺪﹰﺍ ﳌﺮﺿﻪ‪ .‬ﻭﻏﲑ ﺫﻟﻚ‪ .‬ﻭﲰﻴﻨﺎ ﻫﺬﺍ ﺍﻟﺒﻌﺪ "ﺍﻟﺒﻌﺪ ﺍﳌﺨﺎ ‪‬ﻃﺒﹺﻲ" ﻷﻧﻪ ﻣﺘﻌﻠﻖ ﲝـﺎﻝ ﺍﳌﺨﺎﻃ‪‬ـﺐ ﻭﻫـﻮ‬ ‫ﺍﻟﺮﺳﻮﻝ )ﺹ(‪ .‬ﻭﻫﺬﺍ ﺍﻟﺒﻌﺪ ﻟﻪ ﺩﻭﺭ ﻛﺒﲑ ﰲ ﺗﻌﻴﲔ ﺳﺒﺐ ﺻﺪﻭﺭ ﺍﳊﺪﻳﺚ ﻭﺗﻜﻮﻳﻦ ﺻﻴﻐﺘﻪ‪ ،‬ﻭﻻ ﻳﻨﺒﻐﻲ‬ ‫ﻟﻄﺎﻟﺐ ﺍﳊﺪﻳﺚ ﺃﻥ ﻳﻐﻤﺾ ﻋﻴﻨﻴﻪ ﻋﻦ ﺍﻟﺘﺄﻣﻞ ﰲ ﻫﺬﺍ ﺍﻟﺒﻌﺪ؛ ﻭﺇﻻ ﻓﻴﻘﱢﻠﺪ ﻛﻞ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﺇﺫﺍ‬ ‫ﻫﻮ ﻓﻌﻞ ﻟﻪ ﺳﺒﺐ ﺧﺎﺹ ﺑﻪ )ﺹ(‪ ،‬ﻭﻣﺎ ﻫﻮ ﺇﻻ ﻧﻮﻉ ﻣﻦ ﺍﻟﺘﻮﻓﻴﻖ ﺑﲔ ﺍﳊﺪﻳﺚ ‪ -‬ﺍﻟﺬﻱ ﻳﺸﻤﻞ ﻗﻮﻟـﻪ‬ ‫ﻭﻓﻌﻠﻪ ﻭﺗﻘﺮﻳﺮﻩ ‪ -‬ﻭﺑﲔ ﻭﺍﻗﻊ ﻋﺎﺭﺽ ﻋﻠﻰ ﻧﻔﺴﻪ ﻭﻫﻮ ﺟﺰﺀ ﻣﻦ ﺍﻟﺴﻨﻦ ﺍﻹﳍﻴﺔ ﺍﻟﱵ ﻛﺎﻥ)ﺹ( ﻛﺈﻧﺴﺎﻥ‬ ‫‪‬ﺎ‪ .‬ﻭﺍﻷﻣﺜﻠﺔ ﻋﻠﻰ ﺫﻟﻚ ﻛﺜﲑﺓ‪ ،‬ﻣﻨﻬﺎ ﻣﺎ ﻳﻠﻲ‪:‬‬ ‫ﻣﻘﻴﺪﺍ ‪‬‬ ‫‪ -1‬ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ )ﺭ(‪ ،‬ﻗﺎﻝ‪ :‬ﺃﻗﻴﻤﺖ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻋﺪﻟﺖ ﺍﻟﺼﻔﻮﻑ ﻗﻴﺎﻣﺎﹰ‪ ،‬ﻓﺨﺮﺝ ﺇﻟﻴﻨﺎ ﺭﺳﻮﻝ‬ ‫ﺍﷲ )ﺹ(‪ ،‬ﻓﻠﻤﺎ ﻗﺎﻡ ﰲ ﻣﺼﻼﻩ ﺫﻛﺮ ﺃﻧﻪ ﺟﻨﺐ‪ ،‬ﻓﻘﺎﻝ ﻟﻨﺎ‪" :‬ﻣﻜﺎﻧﻜﻢ"‪ .‬ﰒ ﺭﺟﻊ ﻓﺎﻏﺘﺴﻞ‪ ،‬ﰒ ﺧـﺮﺝ‬ ‫‪2‬‬ ‫ﺇﻟﻴﻨﺎ‪ ،‬ﻭﺭﺃﺳﻪ ﻳﻘﻄﺮ‪ ،‬ﻓﻜﱪ ﻓﺼﻠﻴﻨﺎ ﻣﻌﻪ ‪.‬‬ ‫ﻓﺎﻟﺒﻌﺪ ﺍﳌﺨﺎ ‪‬ﻃﺒﹺﻲ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻫﻮ ﻛﻮﻧﻪ)ﺹ( ﻋﻠﻰ ﺣﺎﻟﺔ ﺟﻨﺎﺑﺔ‪ ،‬ﻭﺍﻟﱵ ﺗﺴﺒﺒﺖ ﻟﺬﻫﺎﺑﻪ ﻟﻠﻐﺴﻞ‪.‬‬ ‫ﻭﺣﻴﺚ ﺇﻧﻪ ﻛﺎﻥ ﺧﺎﺻﹰﺎ ﺑﻪ ﺫﻫﺐ ﻫﻮ ﻓﻘﻂ‪ ،‬ﻻ ﻏﲑﻩ‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﺷﺎﻣﺔ )ﺕ‪665‬ﻫـ(‪" :‬ﻭﺃﻣﺎ ﻣﺎ ﻭﺟﺐ‬ ‫ﻋﻠﻴﻪ ﻓﻌﻠﻪ ﻟﻮﺟﻮﺩ ﺳﺒﺐ ﺍﻟﻮﺟﻮﺏ ﰲ ﺣﻘﻪ ﺩﻭ‪‬ﻢ ﻣﻦ ﺍﺧﺘﻼﻝ ﺷﺮﻁ ﻣﻦ ﺍﻟﺸﺮﻭﻁ‪ ،‬ﻓﻼ ﳚﺐ ﻋﻠـﻴﻬﻢ‬ ‫ﻓﻌﻠﻪ‪ ،‬ﻭﻻ ﻳﺴﺘﺤﺐ ﺇﺫﺍ ﱂ ﻳﺘﺤﻘﻖ ﻓﻴﻬﻢ ﺫﻟﻚ ﺍﻟﺴﺒﺐ‪ ،‬ﻛﻤﺎ ﺃﻧﻪ)ﺹ( ﳌﺎ ﻗﺎﻡ ﺇﱃ ﺻﻼﺓ‪ ،‬ﰒ ﺫﻛـﺮ ﺃﻥ‬ ‫ﻋﻠﻴﻪ ﻏﺴﻼ‪ ،‬ﺍﻧﺼﺮﻑ ﻓﺎﻏﺘﺴﻞ‪ ،‬ﰒ ﺟﺎﺀ ﻭﺭﺃﺳﻪ ‪‬ﻳ ﹾﻘﻄﹸﺮ ﻭﺻﻠﻰ ‪‬ﻢ‪ ،‬ﻭﱂ ﻳﻨﺼﺮﻑ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﻳﻔﻌـﻞ‬ ‫‪3‬‬ ‫ﻓﻌﻠﻪ ﺫﻟﻚ‪ ،‬ﻟﻌﻠﻤﻬﻢ ﺃﻥ ﻫﺬﺍ ﻟﻴﺲ ﻣﻦ ﺟﻨﺲ ﻣﺎ ﻳ‪‬ﺸﺮﻉ ﳍﻢ ﺍﻟﺘﺄﺳﻲ ﺑﻪ ﻓﻴﻪ‪ ،‬ﺇﻻ ﻋﻨﺪ ﻭﺟﻮﺩ ﺍﻟﺴﺒﺐ" ‪.‬‬ ‫‪ -2‬ﻣﺎ ﺭﻭﺗﻪ ﺍﻟﺴﻴﺪﺓ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﻗﺎﻟﺖ‪ :‬ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ )ﺹ( ﻳﺼﻠﻲ ﻣـﻦ ﺍﻟﻠﻴـﻞ‬ ‫‪4‬‬ ‫ﺗﺴﻌﺎ‪ ،‬ﻓﻠﻤﺎ ﺃﺳﻦ ﻭﺛﻘﻞ ﺻﻠﻰ ﺳﺒﻌﺎ" ‪ .‬ﻭﰲ ﺣﺪﻳﺚ ﺁﺧﺮ ﻋﻦ ﺃﻡ ﻗﻴﺲ ﺑﻨﺖ ﳏﺼﻦ‪" :‬ﺃﻥ ﺭﺳـﻮﻝ ﺍﷲ‬ ‫‪5‬‬ ‫)ﺹ( ﳌﺎ ﺃﺳﻦ ﻭﲪﻞ ﺍﻟﻠﺤﻢ ﺍﲣﺬ ﻋﻤﻮﺩﺍ ﰲ ﻣﺼﻼﻩ ﻳﻌﺘﻤﺪ ﻋﻠﻴﻪ" ‪.‬‬ ‫‪ 2‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )ﲢﻘﻴﻖ‪ :‬ﺩ‪ .‬ﻣﺼﻄﻔﻰ ﺩﻳﺐ ﺍﻟﺒﻐﺎ‪ .‬ﺑﲑﻭﺕ‪ ،‬ﺩﺍﺭ ﺍﺑﻦ ﻛﺜﲑ‪ ،‬ﻁ‪1986 ،3‬ﻡ( ﻛﺘﺎﺏ ﺍﻟﻐﺴﻞ‪ ،‬ﺑﺎﺏ‬ ‫ﺇﺫﺍ ﺫﻛﺮ ﰲ ﺍﳌﺴﺠﺪ ﺃﻧﻪ ﺟﻨﺐ ﳜﺮﺝ ﻛﻤﺎ ﻫﻮ ﻭﻻ ﻳﺘﻴﻤﻢ‪ :‬ﺝ‪ ،1‬ﺹ‪ ،106‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ ‪ ،271‬ﻭﻣﺴﻠﻢ )ﲢﻘﻴـﻖ‪:‬‬ ‫ﳏﻤﺪ ﻓﺆﺍﺩ ﻋﺒﺪ ﺍﻟﺒﺎﻗﻲ‪ .‬ﺑﲑﻭﺕ‪ ،‬ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﰊ‪ ،‬ﺩ‪.‬ﻁ‪ ،.‬ﺩ‪ .‬ﺕ(ﻛﺘﺎﺏ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ‪ ،‬ﺑـﺎﺏ‬ ‫ﻣﱴ ﻳﻘﻮﻡ ﺍﻟﻨﺎﺱ ﻟﻠﺼﻼﺓ‪ ،‬ﺝ‪ ،1‬ﺹ‪.422‬‬ ‫‪ 3‬ﺃﺑﻮ ﺷﺎﻣﺔ ﺍﳌﻘﺪﺳﻲ‪ ،‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺇﲰﺎﻋﻴﻞ‪ :‬ﺍﶈﻘﻖ ﻣﻦ ﻋﻠﻢ ﺍﻷﺻﻮﻝ )ﻣﺪﻳﻨﺔ ﺍﻷﻧﺪﻟﺲ‪ ،‬ﻣﺆﺳﺴﺔ ﻗﺮﻃﺒـﺔ‪ ،‬ﻁ‪،2‬‬ ‫‪1990‬ﻡ( ﺹ‪.100‬‬ ‫‪ 4‬ﺃﺧﺮﺟﻪ ﺍﻟﻨﺴﺎﺋﻲ )ﺣﻠﺐ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﳌﻄﺒﻮﻋﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻁ‪1406 ،2‬ﻫـ‪1992/‬ﻡ( ﻛﺘﺎﺏ ﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ‪ ،‬ﺑـﺎﺏ‬ ‫ﺫﻛﺮ ﺍﻻﺧﺘﻼﻑ ﺝ‪ ،40‬ﻋﻠﻰ ﺣﺒﻴﺐ ﺑﻦ ﺃﰊ ﺛﺎﺑﺖ ﰲ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ﰲ ﺍﻟﻮﺗﺮ‪ ،‬ﺝ‪ ،3‬ﺹ‪ ،238‬ﺭﻗﻢ ﺍﳊـﺪﻳﺚ‬ ‫‪ ،1709‬ﻭﺃﲪﺪ )ﲢﻘﻴﻖ ﺷﻌﻴﺐ ﺍﻷﺭﻧﺆﻭﻁ ﻭﺁﺧﺮﻭﻥ‪ .‬ﺑﲑﻭﺕ‪ ،‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﻁ‪1999 ،1‬ﻡ( ﻭﺻﺤﺤﻮﻩ‪.‬‬ ‫‪ 5‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ )ﺑﲑﻭﺕ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﺩ‪.‬ﻁ‪ ،‬ﺩ‪ .‬ﺕ( ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ‪ ،‬ﺑﺎﺏ ﺍﻟﺮﺟﻞ ﻳﻌﺘﻤﺪ ﰲ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﻋﺼﺎ‪،‬‬ ‫ﺝ‪ ،1‬ﺹ‪ ،249‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ ‪ .948‬ﻭﻗﺎﻝ ﺍﳊﺎﻛﻢ‪ :‬ﺻﺤﻴﺢ ﻋﻠﻰ ﺷﺮﻁ ﺍﻟﺸﻴﺨﲔ‪ .‬ﻭﺃﻗﺮﻩ ﺍﻟـﺬﻫﱯ‪ .‬ﺍﳌـﺴﺘﺪﺭﻙ‬ ‫)ﺑﲑﻭﺕ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﻁ‪1998 ،1‬ﻡ(ﺝ‪ ،1‬ﺹ‪ ،549‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ ‪ .1014‬ﻭﻗﺎﻝ ﺍﻷﻟﺒﺎﱐ‪ :‬ﺻﺤﻴﺢ ﻭﻟﻜﻦ ﻟﻴﺲ‬

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‫‪ISoIT‬‬

‫ﻓﺎﻟﺒﻌﺪ ﺍﳌﺨﺎ ‪‬ﻃﺒﹺﻲ ﰲ ﻫﺬﻳﻦ ﺍﳊﺪﻳﺜﲔ ﻫﻮ ﻛﻮﻧﻪ )ﺹ( ﻛﺒ ‪‬ﲑ ﺍﻟﺴﻦ ﻭﺑﺪﻳﻨﺎﹰ‪ ،‬ﻭﺍﻟﺬﻱ ﻛﺎﻥ ﺳﺒﺒﹰﺎ‬ ‫ﻟﺼﻼﺗﻪ ﺳﺒﻌﹰﺎ ﺑﻌﺪ ﺃﻥ ﻛﺎﻥ ﻳﺼﻠﻲ ﺗﺴﻌﺎﹰ‪ ،‬ﻭﺍﲣﺎﺫﻩ ﻋﻤﻮﺩﹰﺍ ﰲ ﺍﳌﺼﻠﻰ ﻳﻌﺘﻤﺪ ﻋﻠﻴﻪ‪ .‬ﻗـﺎﻝ ﺍﻟـﺸﻮﻛﺎﱐ‬ ‫)ﺕ‪1255‬ﻫـ(‪" :‬ﺣﺪﻳﺚ ﺃﻡ ﻗﻴﺲ ﻳﺪﻝ ﻋﻠﻰ ﺟﻮﺍﺯ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﺍﻟﻌﻤﻮﺩ ﻭﺍﻟﻌﺼﺎ ﻭﳓﻮﳘﺎ‪ ،‬ﻟﻜـﻦ‬ ‫‪6‬‬ ‫ﻣﻘﻴﺪﺍ ﺑﺎﻟﻌﺬﺭ ﺍﳌﺬﻛﻮﺭ‪ ،‬ﻭﻫﻮ ﺍﻟﻜﱪ ﻭﻛﺜﺮﺓ ﺍﻟﻠﺤﻢ‪ ،‬ﻭﻳﻠﺤﻖ ‪‬ﻤﺎ ﺍﻟﻀﻌﻒ ﻭﺍﳌﺮﺽ ﻭﳓﻮﳘﺎ" ‪.‬‬ ‫‪ -3‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ )ﺭ(‪ :‬ﺍﺣﺘﺠﻢ ﺍﻟﻨﱯ )ﺹ( ﰲ ﺭﺃﺳﻪ‪ ،‬ﻭﻫﻮ ﳏﺮﻡ ﻣﻦ ﻭﺟﻊ ﻛﺎﻥ ﺑـﻪ ﲟـﺎ‬ ‫ﻳﻘﺎﻝ ﻟﻪ ﹶﻟﺤ‪‬ﻲ ﲨﻞ"‪ .‬ﻭﰲ ﺭﻭﺍﻳﺔ ﺃﺧﺮﻯ‪ :‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪" :‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ )ﺹ( ﺍﺣﺘﺠﻢ ﻭﻫﻮ ﳏـﺮﻡ‬ ‫‪8‬‬ ‫‪7‬‬ ‫ﰲﺭﺃﺳﻪ ﻣﻦ ﺷﻘﻴﻘﺔ ﻛﺎﻧﺖ ﺑﻪ" ‪.‬‬ ‫‪‬‬ ‫ﱂ ﻳﻜﻦ ﺍﳌﻘﺼﻮﺩ ﻣﻦ ﺍﺣﺘﺠﺎﻣﻪ )ﺹ( ﺍﻟﺘﻌﺒﺪ ﺑﻪ‪ ،‬ﻭﺇﳕﺎ ﺣﺼﻠﺖ ﻟﻮﺟ ﹴﻊ ﻃﺮﺃ ﰲ ﺟﺴﺪﻩ‪ ،‬ﻓﺎﺿﻄﺮ‬ ‫ﺇﱃ ﺍﻟﺒﺤﺚ ﻋﻦ ﻋﻼﺟﻪ‪ ،‬ﻓﺎﲣﺬ ﺍﳊﺠﺎﻣﺔ ﻛﻨﻮﻉ ﻣﻨﻪ‪.‬‬ ‫ﻭﻳﺘﺮﺗﺐ ﻋﻠﻰ ﻫﺬﺍ ﺃﻥ ﻻ ﳛﺘﺠﻢ ﺃﺣ ‪‬ﺪ ﺗﺄﺳﻴﺎ ﺑﺮﺳﻮﻝ ﺍﷲ )ﺹ( ﺇﺫﺍ ﻛﺎﻥ ﺧﺎﻟﻴﺎ ﻋﻦ ﺍﻟـﺴﺒﺐ‬ ‫ﺍﻟﺬﻱ ﻛﺎﻥ ﻋﻨﺪﻩ)ﺹ( ﺃﻭ ﻣﺎ ﻳﺸﺒﻬﻪ‪ ،‬ﻭﺇﳕﺎ ﻳﻌﺎﰿ ﺑﺎﳊﺠﺎﻣﺔ ﺃﻭ ﻏﲑﻫﺎ ﺇﺫﺍ ﺃﺻﺎﺑﻪ ﻣﺮﺽ ﺗﻨﻔﻊ ﺍﳊﺠﺎﻣـﺔ‬ ‫ﻼ ﻣﻊ ﺣﺎﻝ ﻧﻔﺴﻪ )ﺹ(‪ .‬ﺇﺫﻥ ﻟﻴﺲ ﻣﻦ ﺍﻟﺪﻳﻦ ﺃﻥ ﳛﺘﺠﻢ ﺃﺣﺪ ﻭﻫـﻮ‬ ‫ﻓﻴﻪ ﻛﻤﺎ ﻛﺎﻥ ﻓﻌﻠﻪ )ﺹ( ﺗﻌﺎﻣ ﹰ‬ ‫ﺽ ﻋﻼ ‪‬ﺟﻪ ﺍﳊﺠﺎﻣﺔ‪ .‬ﻗﺎﻝ ﺍﻟ ‪‬ﺰﺭ‪‬ﻗﺎﱐ )ﺕ ‪1122‬ﻫـ( ﺗﻌﻠﻴﻘﺎ ﻋﻠﻰ ﺣـﺪﻳﺚ ﺍﳊﺠﺎﻣـﺔ‪:‬‬ ‫ﺧﺎﻝ ﻋﻦ ﻣﺮ ﹴ‬ ‫‪9‬‬ ‫"ﻭﻓﻴﻪ ﺍﳊﺠﺎﻣﺔ ﰲ ﺍﻟﺮﺃﺱ ﻭﻏﲑﻩ ﻟﻠﻌﺬﺭ‪ ،‬ﻭﻫﻮ ﺇﲨﺎﻉ‪ ،‬ﻭﻟﻮ ﺃﺩﺕ ﺇﱃ ﻗﻠﻊ ﺍﻟﺸﻌﺮ‪ . "...‬ﻭﻗﺎﻝ ﺃﻳﻀﺎ ﰲ‬ ‫ﻣﻮﺿﻊ ﺁﺧﺮ‪" :‬ﻷﻧﻪ)ﺹ( ﱂ ﳛﺘﺠﻢ ﺇﻻ ﻟﻀﺮﻭﺭﺓ‪ ،‬ﻓﺈﻥ ﺍﺣﺘﺠﻢ ﺍﶈﺮﻡ ﻟﻐﲑ ﺿﺮﻭﺭﺓ ﺣﺮﻣﺖ‪ ،‬ﺇﻥ ﻟـﺰﻡ‬ ‫‪10‬‬ ‫ﻣﻨﻬﺎ ﻗﻠﻊ ﺍﻟﺸﻌﺮ" ‪.‬‬ ‫ﻭﺗﺪﺧﻞ ﻓﻴﻪ ﲨﻴﻊ ﺍﻷﺣﺎﺩﻳﺚ ﺍﳌﺘﻌﻠﻘﺔ ﲞﻠﻘﺔ ﺍﻟﺮﺳﻮﻝ )ﺹ(‪ ،‬ﺃﻭ ﺍﳋﺎﺻـﺔ ﺑـﻪ؛ ﻷ‪‬ـﺎ‬ ‫ﺃﻭﺻﺎﻑ ﺗﺘﻌﻠﻖ ﺑﺸﺨﺼﻪ‪ ،‬ﻣﺜﻞ ﻛﻮﻧﻪ ﺃﺷﺠﻊ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺃﺟﻮﺩ ﺍﻟﻨﺎﺱ‪ ...‬ﺇﱁ‪.‬‬ ‫ﺍﻟﺜﺎﱐ‪ :‬ﺍﻟﺒﻌﺪ ﺍﳌﺨﺎﻃﹶﱯ‪:‬‬

‫ﻋﻠﻰ ﺷﺮﻁ ﺍﻟﺸﻴﺨﲔ‪ .‬ﺳﻠﺴﻠﺔ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤﺔ )ﺍﻟﺮﻳﺎﺽ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﳌﻌﺎﺭﻑ‪ ،‬ﺩ‪.‬ﻁ‪1415 ،‬ﻫـ‪1995/‬ﻡ( ﺭﻗﻢ‬ ‫‪.319‬‬ ‫‪ 6‬ﺍﻟﺸﻮﻛﺎﱐ‪ ،‬ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ‪ :‬ﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ )ﺑﲑﻭﺕ‪ ،‬ﺩﺍﺭ ﺍﳋﻴﻞ‪ ،‬ﺩ‪.‬ﻁ‪1972 ،‬ﻡ( ﺝ‪ ،2‬ﺹ‪.384‬‬ ‫‪ 7‬ﻭﺟﻊ ﻳﺄﺧﺬ ﰲ ﺃﺣﺪ ﺟﺎﻧﱯ ﺍﻟﺮﺃﺱ ﺃﻭ ﰲ ﻣﻘﺪﻣﻪ‪.‬‬ ‫‪ 8‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﻛﺘﺎﺏ ﺍﻟﻄﺐ‪ ،‬ﺑﺎﺏ ﺍﳊﺠﺎﻣﺔ ﻣﻦ ﺍﻟﺸﻘﻴﻘﺔ ﻭﺍﻟـﺼﺪﺍﻉ‪ ،‬ﺝ‪ ،5‬ﺹ‪ ،2156‬ﺭﻗـﻢ ﺍﳊـﺪﻳﺚ‬ ‫‪.5374‬‬ ‫‪ 9‬ﺍﻟﺰﺭﻗﺎﱐ‪ ،‬ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺒﺎﻗﻲ‪ :‬ﺷﺮﺡ ﺍﻟﺰﺭﻗﺎﱐ ﻋﻠﻰ ﻣﻮﻃﺄ ﻣﺎﻟﻚ )ﺑﲑﻭﺕ‪ ،‬ﺩﺍﺭ ﺇﺣﻴـﺎﺀ ﺍﻟﺘـﺮﺍﺙ ﺍﻟﻌـﺮﰊ‪ ،‬ﻁ‪،1‬‬ ‫‪1997‬ﻡ( ﺝ‪ ،2‬ﺹ‪.385‬‬ ‫‪ 10‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ :‬ﺝ‪ ،2‬ﺹ‪.386‬‬

‫ﳏﻤﺪ ﻋﺼﺮﻱ ﺯﻳﻦ ﺍﻟﻌﺎﺑﺪﻳﻦ ‪5 -‬‬

‫ﺍﻟﺒﻌﺪ ﺍﳌﺨﺎﻃﹶﱯ ﻫﻮ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺎﳌﺨﺎﻃﹶﺐ ﻣﻦ ﺣﺎﻻﺕ ﻭﻓﺮﻭﻕ ﻓﺮﺩﻳﺔ ﻟﻪ‪ ،‬ﳍﺎ ﺗﺄﺛﲑ ﰲ ﺗﻜـﻮﻳﻦ‬ ‫ﺍﻟﺴﺒﺐ ﻟﻮﺭﻭﺩ ﺍﳊﺪﻳﺚ ﻭﺻﻴﻐﺘﻪ ﻳﻮﻡ ﻭﺭﻭﺩﻩ‪ .‬ﻭﺍﳌﺨﺎﻃﹶﺐ ﻫﻮ ﻣﻦ ﻭ‪ ‬ﺟ ‪‬ﻪ ﺇﻟﻴﻪ ﺍﳋﻄﺎﺏ ﻣﻦ ﻓﺮﺩ ﺃﻭ ﲨﺎﻋﺔ‬ ‫ﺃﻭ ﺍﻷﻣﺔ ﲨﻌﺎﺀ‪.‬‬ ‫ﻣﻦ ﺍﳌﻌﺮﻭﻑ ﺃﻥ ﺍﻟﺮﺳﻮﻝ )ﺹ( ﻛﺎﻥ ﻳﺮﺍﻋﻲ ﺃﺣﻮﺍﻝ ﺍﳌﺨﺎﻃﺒﲔ ﰲ ﺗﻮﺟﻴﻪ ﺧﻄﺎﺑﺎﺗـﻪ ﻣـﻦ‬ ‫ﺣﻜﻢ‪ ،‬ﺃﻭ ﺃﻣﺮ‪ ،‬ﺃﻭ ‪‬ﻲ‪ ،‬ﺃﻭ ﺇﺭﺷﺎﺩ‪ ،‬ﺃﻭ ﺇﻓﺘﺎﺀ‪ ،‬ﺃﻭ ﻣﺎ ﺇﱃ ﺫﻟﻚ ﻣﻦ ﺃﻭﺟﻪ ﺍﳋﻄﺎﺏ‪ ،‬ﻭﻫﺬﻩ ﻛﻠﻬﺎ ﻣـﻦ‬ ‫ﻗﺒﻴﻞ ﻣﺮﺍﻋﺎﺓ ﺍﻟﺴﻨﻦ ﺍﻹﳍﻴﺔ‪ .‬ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﺃﺑﻮ ﻏﺪﺓ ﺭﲪﻪ ﺍﷲ‪" :‬ﻭﻛﺎﻥ )ﺹ( ﺷﺪﻳﺪ ﺍﳌﺮﺍﻋـﺎﺓ‬ ‫ﻟﻠﻔﺮﻭﻕ ﺍﻟﻔﺮﺩﻳﺔ ﺑﲔ ﺍﳌﺘﻌﻠﻤﲔ ﻣﻦ ﺍﳌﺨﺎ ﹶﻃﺒﲔ ﻭﺍﻟﺴﺎﺋﻠﲔ‪ ،‬ﻓﻜﺎﻥ ﳜﺎﻃﺐ ﻛﻞ ﻭﺍﺣﺪ ﺑﻘﺪﺭ ﻓﻬﻤﻪ‪ ،‬ﻭﲟـﺎ‬ ‫ﻳﻼﺋﻢ ﻣﱰﻟﺘﻪ‪ ،‬ﻭﻛﺎﻥ ﳛﺎﻓﻆ ﻋﻠﻰ ﻗﻠﻮﺏ ﺍﳌﺒﺘﺪﺋﲔ‪ ،‬ﻓﻜﺎﻥ ﻻ ﻳﻌﻠﻤﻬﻢ ﻣﺎ ﻛﺎﻥ ﻳﻌﻠﻤﻪ ﺍﳌﻨﺘﻬﻲ‪ .‬ﻭﻛـﺎﻥ‬ ‫‪11‬‬ ‫ﳚﻴﺐ ﻛﻞ ﺳﺎﺋﻞ ﻋﻦ ﺳﺆﺍﻟﻪ ﲟﺎ ﻳﻬﻤﻪ ﻭﻳﻨﺎﺳﺐ ﺣﺎﻟﻪ" ‪.‬‬ ‫ﻭﻟﺬﻟﻚ ﳒﺪ ﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ "ﺑﺎﺏ ﻣﻦ ﺗﺮﻙ ﺑﻌﺾ ﺍﻻﺧﺘﻴﺎﺭ ﳐﺎﻓﺔ ﺃﻥ ﻳﻘﺼﺮ ﻓﻬﻢ ﺑﻌﺾ ﺍﻟﻨﺎﺱ‬ ‫ﻋﻨﻪ ﻓﻴﻘﻌﻮﺍ ﰲ ﺃﺷﺪ ﻣﻨﻪ"‪ .‬ﻭ"ﺑﺎﺏ ﻣﻦ ﺧﺺ ﺑﺎﻟﻌﻠﻢ ﻗﻮﻣﺎ ﺩﻭﻥ ﻗﻮﻡ ﻛﺮﺍﻫﻴﺔ ﺃﻥ ﻻ ﻳﻔﻬﻤـﻮﺍ"‪ ،‬ﻭ ‪‬ﺭ ‪‬ﻭﻯ‬ ‫ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻋﻦ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﻗﻮﻟﻪ‪" :‬ﺣ ‪‬ﺪﺛﻮﺍ ﺍﻟﻨﺎﺱ ﲟﺎ ﻳﻌﺮﻓـﻮﻥ‪ ،‬ﺃﲢﺒـﻮﻥ ﺃﻥ ﻳﻜـﺬﺏ ﺍﷲ‬ ‫‪12‬‬ ‫ﻭﺭﺳﻮﻟﻪ!"‪ .‬ﻭﺍﳌﺮﺍﺩ ﺑﻘﻮﻟﻪ "ﲟﺎ ﻳﻌﺮﻓﻮﻥ" ﺃﻱ ﲟﺎ ﻳﻔﻬﻤﻮﻥ ‪.‬‬ ‫ﻭﰲ ﻣﻘﺪﻣﺔ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺃﻥ ﻋﺒﺪ ﺍﷲ ﺑﻦ‬ ‫ﺙ ﻗﻮﻣﹰﺎ ﺣﺪﻳﺜﹰﺎ ﻻ ﺗﺒﻠﻐﻪ‬ ‫ﻣﺴﻌﻮﺩ)ﺭ ‪(‬ﻗﺎﻝ‪" :‬ﻣﺎ ﺃﻧﺖ ﲟﺤ ‪‬ﺪ ‪‬‬ ‫‪‬‬ ‫‪13‬‬ ‫ﻋﻘﻮﳍﻢ ﺇﻻ ﻛﺎﻥ ﻟﺒﻌﻀﻬﻢ ﻓﺘﻨﺔ" ‪.‬‬ ‫ﻭﻣﻦ ﺃﻣﺜﻠﺔ ﻣﺮﺍﻋﺎﺓ ﺍﻟﻨﱯ )ﺹ( ﻷﺣﻮﺍﻝ ﺍﳌﺨﺎﻃﹶﺐ‪:‬‬ ‫‪ -1‬ﻣﺎ ﺭﻭﺍﻩ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻝ‪ :‬ﻛﻨﺎ ﻋﻨﺪ ﺍﻟـﻨﱯ )ﺹ(‪،‬‬ ‫ﻓﺠﺎﺀ ﺷﺎﺏ ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ! ﹸﺃﹶﻗ‪‬ﺒ ﹸﻞ ﻭﺃﻧﺎ ﺻﺎﺋﻢ؟ ﻗﺎﻝ‪" :‬ﻻ"‪ .‬ﻓﺠﺎﺀ ﺷﻴﺦ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺃﻗﺒﻞ ﻭﺃﻧﺎ ﺻﺎﺋﻢ؟‬ ‫ﻗﺎﻝ‪" :‬ﻧﻌﻢ"‪ .‬ﻗﺎﻝ‪ :‬ﻓﻨﻈﺮ ﺑﻌﻀﻨﺎ ﺇﱃ ﺑﻌﺾ‪ ،‬ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ )ﺹ(‪" :‬ﻗﺪ ﻋﻠﻤﺖ ‪‬ﻟ ‪‬ﻢ ﻧﻈﺮ ﺑﻌﻀﻜﻢ ﺇﱃ‬ ‫‪14‬‬ ‫ﺑﻌﺾ‪ ،‬ﺇﻥ ﺍﻟﺸﻴﺦ ﳝﻠﻚ ﻧﻔﺴﻪ" ‪.‬‬ ‫ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻭﻣﺎ ﻋﻠﻰ ﺷﺎﻛﻠﺘﻪ ﻗﺪ ﻭﺭﺩ ﰲ ﻛﺘﺐ ﺍﻟﺴﻨﺔ ﺍﳌﻄﻬﺮﺓ ﻛﺜﲑﺍ‪ ،‬ﺣﻴﺚ ﺍﺧﺘﻠﻔـﺖ‬ ‫ﺃﺟﻮﺑﺔ ﺍﻟﺮﺳﻮﻝ )ﺹ( ﻻﺧﺘﻼﻑ ﺃﺣﻮﺍﻝ ﺍﻟﺴﺎﺋﻠﲔ‪ ،‬ﻭﻇﺮﻭﻓﻬﻢ ﻭﻗﺪﺭﺍ‪‬ﻢ‪ .‬ﻗﺎﻝ ﺍﻷﻟﺒﺎﱐ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪:‬‬ ‫"ﻭﺍﳊﺪﻳﺚ ﺩﻟﻴﻞ ﻋﻠﻰ ﺟﻮﺍﺯ ﺗﻘﺒﻴﻞ ﺍﻟﺼﺎﺋﻢ ﻟﺰﻭﺟﺘﻪ ﰲ ﺭﻣﻀﺎﻥ‪ .‬ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺫﻟﻚ ﻋﻠـﻰ‬ ‫ﺃﻛﺜﺮ ﻣﻦ ﺃﺭﺑﻌﺔ ﺃﻗﻮﺍﻝ‪ ،‬ﺃﺭﺟﺤﻬﺎ ﺍﳉﻮﺍﺯ ﻋﻠﻰ ﺃﻥ ﻳﺮﺍﻋﻰ ﺣﺎﻝ ﺍﳌﻘﺒ‪‬ﻞ‪ ،‬ﲝﻴﺚ ﺇﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﺷﺎﺑﺎ ﳜـﺸﻰ‬ ‫‪ 11‬ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﺃﺑﻮ ﻏﺪﺓ‪ :‬ﺍﻟﺮﺳﻮﻝ ﺍﳌﻌﻠﻢ )ﺑﲑﻭﺕ‪ ،‬ﺩﺍﺭ ﺍﻟﺒﺸﺎﺋﺮ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻁ‪1417 ،2‬ﻫـ‪1997‬ﻡ( ﺹ‪.81‬‬ ‫‪ 12‬ﺍﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﱐ‪ ،‬ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )ﺑﲑﻭﺕ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﻁ‪1993 ،1‬ﻡ( ﺝ‪ ،1‬ﺹ‪.304‬‬ ‫‪ 13‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ :‬ﺍﳌﻘﺪﻣﺔ‪ ،‬ﺑﺎﺏ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳊﺪﻳﺚ ﺑﻜﻞ ﻣﺎ ﲰﻊ ﺝ‪ ،1‬ﺹ‪.11‬‬ ‫‪ 14‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ‪ ،‬ﺝ‪ ،2‬ﺹ‪ ،185‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ ‪ .6740‬ﻗﺎﻝ ﺍﳍﻴﺜﻤﻲ‪" :‬ﻭﻓﻴﻪ ﺍﺑﻦ ﳍﻴﻌﺔ‪ ،‬ﻭﺣﺪﻳﺜﻪ ﺣـﺴﻦ ﻭﻓﻴـﻪ‬ ‫ﻛﻼﻡ"‪ .‬ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ )ﺑﲑﻭﺕ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﰊ‪1407 ،‬ﻫـ( ﺝ‪ ،3‬ﺹ‪ .166‬ﻭﻗﺎﻝ ﺍﻷﻟﺒﺎﱐ‪" :‬ﺭﺟﺎﻟﻪ ﺛﻘـﺎﺕ‬ ‫ﻏﲑ ﺍﺑﻦ ﳍﻴﻌﺔ‪ ،‬ﻓﺈﻧﻪ ﺳﻴﺊ ﺍﳊﻔﻆ‪ .‬ﻭﻟﻜﻦ ﳊﺪﻳﺜﻪ ﺷﻮﺍﻫﺪ ﻳﺘﻘﻮﻯ ‪‬ﺎ"‪ .‬ﺍﻷﻟﺒﺎﱐ‪ ،‬ﺳﻠﺴﻠﺔ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟـﺼﺤﻴﺤﺔ‪ ،‬ﺝ‪،4‬‬ ‫ﺹ‪ ،138‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ ‪.1606‬‬

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‫‪ISoIT‬‬

‫ﻋﻠﻰ ﻧﻔﺴﻪ ﺃﻥ ﻳﻘﻊ ﰲ ﺍﳉﻤﺎﻉ ﺍﻟﺬﻱ ﻳﻔﺴﺪ ﻋﻠﻴﻪ ﺻﻮﻣﻪ؛ ﺍﻣﺘﻨﻊ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﺇﱃ ﻫﺬﺍ ﺃﺷﺎﺭﺕ ﺍﻟـﺴﻴﺪﺓ‬ ‫‪15‬‬ ‫ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﺑﻘﻮﳍﺎ‪" :‬ﻭﺃﻳﻜﻢ ﳝﻠﻚ ﺃﺭﺑﻪ!" ‪.‬‬ ‫‪ -2‬ﻣﺎ ﺭﻭﺍﻩ ﺃﺑﻮ ﻫﺮﻳﺮﺓ )ﺭ(‪" :‬ﺃﻥ ﺭﺟﻼ ﻗﺎﻝ ﻟﻠﻨﱯ )ﺹ(‪" :‬ﺃﻭﺻﲏ"‪ .‬ﻗﺎﻝ‪" :‬ﻻ ﺗﻐـﻀﺐ"‪.‬‬ ‫‪16‬‬ ‫ﻓﺮﺩﺩ ﻣﺮﺍﺭﺍ‪ .‬ﻗﺎﻝ‪" :‬ﻻ ﺗﻐﻀﺐ‪. "‬‬ ‫ﻭﰲ ﺣﺪﻳﺚ ﳊﺮﻣﻠﺔ ﺑﻦ ﻋﺒﺪ ﺍﷲ )ﺭ( ﻗﺎﻝ‪ :‬ﺃﺗﻴﺖ ﺭﺳﻮﻝ ﺍﷲ )ﺹ(‪ ،‬ﻓﻘﻠﺖ‪ :‬ﻳﺎ ﺭﺳـﻮﻝ ﺍﷲ‬ ‫ﺖ ﰲ ﳎﻠﺲ ﻗﻮﻡ‪ ،‬ﻓﺴﻤﻌ‪‬ﺘﻬﻢ ﻳﻘﻮﻟﻮﻥ ﻣﺎ ﻳﻌﺠﺒﻚ ﻓﺄﺗـﻪ‪ ،‬ﻭﺇﺫﺍ‬ ‫)ﺹ(! ﺃﻭﺻﲏ‪ .‬ﻗﺎﻝ‪" :‬ﺍﺗﻖ ﺍﷲ‪ ،‬ﻭﺇﺫﺍ ﻛﻨ ‪‬‬ ‫‪17‬‬ ‫ﲰﻌ‪‬ﺘﻬﻢ‬ ‫ﻳﻘﻮﻟﻮﻥﻣﺎ ﺗﻜﺮﻩ ﻓﺎﺗﺮﻛﻪ" ‪.‬‬ ‫‪‬‬ ‫ﻭﰲ ﺣﺪﻳ ‪‬‬ ‫ﺚ ﻷﰊ ﺫﺭ )ﺭ( ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﱄ ﺭﺳﻮﻝ ﺍﷲ )ﺹ(‪" :‬ﺍﺗﻖ ﺍﷲ ﺣﻴﺜﻤﺎ ﻛﻨﺖ‪ ،‬ﻭﺃﺗﺒـ ﹺﻊ‬ ‫ﺍﻟﺴﻴﺌ ﹶﺔ ﺍﳊﺴﻨ ﹶﺔ ‪‬ﺗ ‪‬ﻤﺤ‪‬ﻬﺎ‪ ،‬ﻭﺧﺎ‪‬ﻟ ﹺﻖ ﺍﻟﻨﺎﺱ ﲞﻠﻖ ﺣﺴﻦ"‪.18‬‬ ‫ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﻭﻣﺎ ﻳﺸﺒﻬﻬﺎ ﳊﻈﻨﺎ ﻓﻴﻬﺎ ﺃﻥ ﻭﺻﺎﻳﺎ ﺍﻟﻨﱯ )ﺹ( ﲣﺘﻠﻒ ﻷﻧﺎﺱ ﻋﻦ ﺃﻧـﺎﺱ‪،‬‬ ‫ﻭﻟﻴﺲ ﺫﻟﻚ ﺇﻻ ﻻﺧﺘﻼﻑ ﺣﺎﻻ‪‬ﻢ‪ ،‬ﻭﻃﺒﺎﺋﻌﻬﻢ‪ .‬ﻓﺎﻟﺮﺟﻞ ﺍﻟﺬﻱ ﺃﻭﺻﺎﻩ ﺑﻌﺪﻡ ﺍﻟﻐـﻀﺐ ﺭﺃﻯ ﺍﻟـﻨﱯ‬ ‫)ﺹ( ﺃﻧﻪ ﻻ ﳝﻠﻚ ﻧﻔﺴﻪ ﻋﻨﺪ ﺍﻟﻐﻀﺐ‪ .‬ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﻐﺰﺍﱄ )ﺕ‪505‬ﻫـ(‪" :‬ﺭﺏ ﺇﻧﺴﺎﻥ ﻫﻮ ﺑﺎﻟﻔﻄﺮﺓ‬ ‫ﻣﺴﺘﻌﺪ ﻟﺴﺮﻋﺔ ﺍﻟﻐﻀﺐ‪ ،‬ﺣﱴ ﻛﺄﻥ ﺻﻮﺭﺗﻪ ﰲ ﺍﻟﻔﻄﺮﺓ ﺻﻮﺭﺓ ﻏﻀﺒﺎﻥ‪ ،‬ﻭﻳﻌﻴﺶ ﻋﻠﻰ ﺫﻟـﻚ ﺣـﺮﺍﺭﺓ‬ ‫ﻣﺰﺍﺝ ﺍﻟﻘﻠﺐ"‪.19‬‬ ‫‪ -3‬ﻣﺎ ﺭﻭﺍﻩ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ )ﺭ(‪ :‬ﻗﺎﻝ ﺳﺄﻟﺖ ﺍﻟﻨﱯ )ﺹ(‪ :‬ﺃﻱ ﺍﻟﻌﻤﻞ ﺃﺣﺐ ﺇﱃ ﺍﷲ؟ ﻗﺎﻝ‪:‬‬ ‫"ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﻭﻗﺘﻬﺎ"‪ .‬ﻗﺎﻝ‪ :‬ﰒ ﺃﻱ؟ ﻗﺎﻝ‪" :‬ﰒ ﺑﺮ ﺍﻟﻮﺍﻟﺪﻳﻦ"‪ .‬ﻗﺎﻝ‪ :‬ﰒ ﺃﻱ؟ ﻗﺎﻝ‪" :‬ﺍﳉﻬـﺎﺩ ﰲ ﺳـﺒﻴﻞ‬ ‫‪20‬‬ ‫ﺍﷲ" ‪.‬‬ ‫ﻭﰲ ﺣﺪﻳﺚ ﺁﺧﺮ ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﺃ‪‬ﺎ ﻗﺎﻟﺖ‪ :‬ﺳﺌﻞ ﺍﻟﻨﱯ )ﺹ(‪:‬‬ ‫‪21‬‬ ‫ﺃﻱ ﺍﻷﻋﻤﺎﻝ ﺃﺣﺐ ﺇﱃ ﺍﷲ؟ ﻗﺎﻝ‪" :‬ﺃﺩﻭﻣﻬﺎ ﻭﺇﻥ ﻗ ﹼﻞ"‪ .‬ﻭﻗﺎﻝ‪" :‬ﺍﻛﻠﻔﻮﺍ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﻣﺎ ﺗﻄﻴﻘﻮﻥ" ‪.‬‬ ‫ﻭﰲ ﺣﺪﻳﺚ ﺁﺧﺮ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ )ﺭ( ﻗﺎﻝ‪ :‬ﺳﺌﻞ ﺍﻟﻨﱯ )ﺹ(‪ :‬ﺃﻱ ﺍﻷﻋﻤﺎﻝ ﺃﻓﻀﻞ؟ ﻗـﺎﻝ‪:‬‬ ‫"ﺇﳝﺎﻥ ﺑﺎﷲ ﻭﺭﺳﻮﻟﻪ"‪ .‬ﻗﻴﻞ‪ :‬ﰒ ﻣﺎﺫﺍ؟ ﻗﺎﻝ‪" :‬ﺟﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ"‪ .‬ﻗﻴـﻞ‪ :‬ﰒ ﻣـﺎﺫﺍ؟ ﻗـﺎﻝ‪" :‬ﺣـﺞ‬ ‫‪22‬‬ ‫ﻣﱪﻭﺭ" ‪.‬‬ ‫‪ 15‬ﺍﻷﻟﺒﺎﱐ‪ :‬ﺳﻠﺴﻠﺔ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤﺔ‪ ،‬ﺝ‪ ،1‬ﺹ‪.431‬‬ ‫‪ 16‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﻛﺘﺎﺏ ﺍﻷﺩﺏ‪ ،‬ﺑﺎﺏ ﺍﳊﺬﺭ ﻣﻦ ﺍﻟﻐﻀﺐ‪ ،‬ﺝ‪ ،5‬ﺹ‪ ،2267‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ ‪.5765‬‬ ‫‪ 17‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ‪ :‬ﺝ‪ ،4‬ﺹ‪ ،205‬ﺭﻗﻢ ‪ .18742‬ﻗﺎﻝ ﺍﳍﻴﺜﻤﻲ ﺭﺟﺎﻟﻪ ﺛﻘﺎﺕ‪ .‬ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋـﺪ‪ ،‬ﺝ‪ ،4‬ﺹ‪.215‬‬ ‫ﻭﺣﺴ‪‬ﻨﻪ ﺷﻌﻴﺐ ﺍﻷﺭﻧﺆﻭﻁ‪ .‬ﻣﺴﻨﺪ ﺃﲪﺪ‪ ،‬ﺑﺘﺤﻘﻴﻘﻪ‪ ،‬ﺝ‪ ،30‬ﺹ‪.16‬‬ ‫‪ 18‬ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ‪ :‬ﻛﺘﺎﺏ ﺍﻟﱪ ﻭﺍﻟﺼﻠﺔ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﻣﻌﺎﺷﺮﺓ ﺍﻟﻨﺎﺱ‪ ،‬ﺝ‪ ،4‬ﺹ‪ ،355‬ﺭﻗﻢ ‪ 1987‬ﻭﻗـﺎﻝ‪:‬‬ ‫"ﺣﺴﻦ ﺻﺤﻴﺢ"‪ .‬ﻭﺍﳊﺎﻛﻢ ﺻﺤﺤﻪ ﰲ ﺍﳌﺴﺘﺪﺭﻙ‪ ،‬ﺝ‪ ،1‬ﺹ‪ .226‬ﻭﺃﻗﺮﻩ ﺍﻟﺬﻫﱯ‪.‬‬ ‫‪ 19‬ﺍﻟﻐﺰﺍﱄ‪ ،‬ﺃﺑﻮ ﺣﺎﻣﺪ ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ‪ :‬ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ )ﺑﲑﻭﺕ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﺩ‪.‬ﻁ‪ ،‬ﺩ‪.‬ﺕ( ﺝ‪ ،3‬ﺹ‪.167‬‬ ‫‪ 20‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﻛﺘﺎﺏ ﺍﻹﳝﺎﻥ‪ ،‬ﺑﺎﺏ ﻓﻀﻞ ﺍﻟﺼﻼﺓ ﻟﻮﻗﺘﻬﺎ‪ ،‬ﺝ‪ ،1‬ﺹ‪ ،197‬ﺭﻗﻢ ‪ ،504‬ﻭﻣـﺴﻠﻢ‪ :‬ﻛﺘـﺎﺏ‬ ‫ﺍﻹﳝﺎﻥ‪ ،‬ﺑﺎﺏ ﺑﻴﺎﻥ ﻛﻮﻥ ﺍﻹﳝﺎﻥ ﺑﺎﷲ ﺗﻌﺎﱃ ﺃﻓﻀﻞ ﺍﻷﻋﻤﺎﻝ‪ ،‬ﺝ‪ ،1‬ﺹ‪ ،89‬ﺭﻗﻢ ‪.85‬‬ ‫‪ 21‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﻛﺘﺎﺏ ﺍﻟﺮﻗﺎﻕ‪ ،‬ﺑﺎﺏ ﺍﻟﻘﺼﺪ ﻭﺍﳌﺪﺍﻭﻣﺔ ﻋﻠﻰ ﺍﻟﻌﻤﻞ‪ ،‬ﺝ‪ ،5‬ﺹ‪ ،198‬ﺭﻗﻢ‪ ،6100‬ﻭﻣـﺴﻠﻢ‪:‬‬ ‫ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ‪ ،‬ﺑﺎﺏ ﻓﻀﻴﻠﺔ ﺍﻟﻌﻤﻞ ﺍﻟﺪﺍﺋﻢ ﻣﻦ ﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ ﻭﻏﲑﻩ‪ ،‬ﺝ‪ ،1‬ﺹ‪ ،541‬ﺭﻗﻢ ‪.783‬‬

‫ﳏﻤﺪ ﻋﺼﺮﻱ ﺯﻳﻦ ﺍﻟﻌﺎﺑﺪﻳﻦ ‪7 -‬‬

‫ﻭﰲ ﺣﺪﻳﺚ ﺁﺧﺮ ﻋﻦ ﺃﰊ ﺃﻣﺎﻣﺔ )ﺭ( ﺃﻧﻪ ﺳﺄﻝ ﺭﺳﻮﻝ ﺍﷲ )ﺹ(‪ :‬ﺃﻱ ﺍﻟﻌﻤﻞ ﺃﻓﻀﻞ؟ ﻗـﺎﻝ‪:‬‬ ‫‪23‬‬ ‫"ﻋﻠﻴﻚ ﺑﺎﻟﺼﻮﻡ ﻓﺈﻧﻪ ﻻ ﻋﺪﻝ ﻟﻪ" ‪.‬‬ ‫ﻭﰲ ﺣﺪﻳﺚ ﺁﺧﺮ ﻋﻦ ﺃﰊ ﻣﻮﺳﻰ)ﺭ( ﻗﺎﻝ‪ :‬ﻗﺎﻟﻮﺍ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ! ﺃﻱ ﺍﻹﺳﻼﻡ ﺃﻓﻀﻞ؟ ﻗـﺎﻝ‪:‬‬ ‫‪24‬‬ ‫"ﻣﻦ ﺳﻠﻢ ﺍﳌﺴﻠﻤﻮﻥ ﻣﻦ ﻟﺴﺎﻧﻪ ﻭﻳﺪﻩ" ‪.‬‬ ‫ﻭﰲ ﺣﺪﻳﺚ ﺁﺧﺮ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﺃﻥ ﺭﺟﻼ ﺳـﺄﻝ ﺍﻟـﻨﱯ )ﺹ(‪ :‬ﺃﻱ‬ ‫‪25‬‬ ‫ﺍﻹﺳﻼﻡ ﺧﲑ؟ ﻗﺎﻝ‪" :‬ﺗﻄﻌﻢ ﺍﻟﻄﻌﺎﻡ‪ ،‬ﻭﺗﻘﺮﺃ ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﻣﻦ ﻋﺮﻓﺖ ﻭﻣﻦ ﱂ ﺗﻌﺮﻑ" ‪.‬‬ ‫ﻓﻬﺬﻩ ﺳﺘﺔ ﺃﺣﺎﺩﻳﺚ ﺳﺌﻞ ﺍﻟﻨﱯ )ﺹ( ﻓﻴﻬﺎ ﺳﺆﺍ ﹰﻻ ﻭﺍﺣﺪﹰﺍ‪ ،‬ﻭﻟﻜﻦ ﺍﺧﺘﻠﻒ ﺟﻮﺍﺑﻪ ﻟﺮﺟﻞ ﻋﻦ ﺁﺧﺮ‪.‬‬ ‫ﻗﺎﻝ ﺍﳌﺒﺎﺭﻛﻔﻮﺭﻱ )ﺕ‪1353‬ﻫـ( ﰲ ﲢﻠﻴﻞ ﻫﺬﻩ ﺍﻷﺟﻮﺑﺔ ﺍﳌﺨﺘﻠﻔﺔ ﻣﻦ ﺍﻟﻨﱯ )ﺹ(‪" :‬ﻭﳏﺼﻞ ﻣـﺎ‬ ‫‪26‬‬ ‫ﺃﺟﺎﺏ ﺑﻪ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻦ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻭﻏﲑﻩ ﳑﺎ ﺍﺧﺘﻠﻔﺖ ﻓﻴﻪ ﺍﻷﺟﻮﺑﺔ ﺑﺄﻧﻪ ﺃﻓـﻀﻞ ﺍﻷﻋﻤـﺎﻝ‪ ،‬ﺃﻥ‬ ‫ﺍﳉﻮﺍﺏ ﺍﺧﺘﻠﻒ ﻻﺧﺘﻼﻑ ﺃﺣﻮﺍﻝ ﺍﻟﺴﺎﺋﻠﲔ ﺑﺄﻥ ﺃﻋﻠﻢ ﻛﻞ ﻗﻮﻡ ﲟﺎ ﳛﺘﺎﺟﻮﻥ ﺇﻟﻴﻪ‪ ،‬ﺃﻭ ﲟﺎ ﳍﻢ ﻓﻴﻪ ﺭﻏﺒﺔ‪،‬‬ ‫ﺃﻭ ﲟﺎ ﻫﻮ ﻻﺋﻖ ‪‬ﻢ‪ .‬ﺃﻭ ﻛﺎﻥ ﺍﻻﺧﺘﻼﻑ ﺑﺎﺧﺘﻼﻑ ﺍﻷﻭﻗﺎﺕ ﺑﺄﻥ ﻳﻜﻮﻥ ﺍﻟﻌﻤﻞ ﰲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﺃﻓﻀﻞ‬ ‫ﻣﻨﻪ ﰲ ﻏﲑﻩ‪ ،‬ﻓﻘﺪ ﻛﺎﻥ ﺍﳉﻬﺎﺩ ﰲ ﺍﺑﺘﺪﺍﺀ ﺍﻹﺳﻼﻡ ﺃﻓﻀﻞ ﺍﻷﻋﻤﺎﻝ؛ ﻷﻧﻪ ﺍﻟﻮﺳﻴﻠﺔ ﺇﱃ ﺍﻟﻘﻴﺎﻡ ‪‬ﺎ ﻭﺍﻟﺘﻤﻜﻦ‬ ‫ﰲ ﺃﺩﺍﺋﻬﺎ‪ ،‬ﻭﻗﺪ ﺗﻀﺎﻓﺮﺕ ﺍﻟﻨﺼﻮﺹ ﻋﻠﻰ ﺃﻥ ﺍﻟﺼﻼﺓ ﺃﻓﻀﻞ ﻣﻦ ﺍﻟﺼﺪﻗﺔ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﻓﻔﻲ ﻭﻗﺖ ﻣﻮﺍﺳﺎﺓ‬ ‫‪27‬‬ ‫ﺍﳌﻀﻄﺮ ﺗﻜﻮﻥ ﺍﻟﺼﺪﻗﺔ ﺃﻓﻀﻞ‪ ،‬ﺃﻭ ﺃﻥ "ﺃﻓﻀﻞ" ﻟﻴﺴﺖ ﻋﻠﻰ ﺑﺎ‪‬ﺎ‪ ،‬ﺑﻞ ﺍﳌﺮﺍﺩ ‪‬ﺎ ﺍﻟﻔﻀﻞ ﺍﳌﻄﻠﻖ" ‪.‬‬ ‫ﻓﺎﺗﻀﺢ ﺃﻥ ﺍﺧﺘﻼﻑ ﺃﺟﻮﺑﺘﻪ)ﺹ( ﰲ ﺑﻴﺎﻥ ﺃﻓﻀﻞ ﺍﻷﻋﻤﺎﻝ ﰲ ﺗﻠﻚ ﺍﻷﺣﺎﺩﻳﺚ ﱂ ﳛﺼﻞ ﺇﻻ ﺭﻋﺎﻳ ﹰﺔ‬ ‫ﻟﻠﻔﺮﻭﻕ ﺍﻟﻔﺮﺩﻳﺔ ﻟﻸﻓﺮﺍﺩ ﺍﻟﺴﺎﺋﻠﲔ ﺃﻭ ﺍﳉﻤﺎﻋﺔ ﺍﳌﺨﺎﻃﹶﺒﲔ‪ ،‬ﻭﺣﱴ ﺍﻷﻭﻗﺎﺕ ﺍﻟﱵ ﻭﻗﻌﺖ ﻓﻴﻬﺎ ﺃﺳﺌﻠﺘﻬﻢ‪.‬‬ ‫ﻭﻗﺪ ﻭ ‪‬‬ ‫ﺿﺢ ﺭﺳﻮﻝ ﺍﷲ )ﺹ( ﻧﻔﺴﻪ ﻫﺬﺍ ﺍﳌﻨﻬﺞ ﻋﻠﻰ ﺃﻧﻪ ﰲ ﺗﻌﻠﻴﻤﻪ ﻛﺎﻥ ﻳﺮﺍﻋـﻲ ﻣـﺴﺘﻮﻯ‬ ‫ﺍﳌﺨﺎﻃﺐ ﰲ ﺍﻟﻔﻬﻢ ﻭﺍﻟﻘﺒﻮﻝ ﻛﻤﺎ ﰲ ﺣﺪﻳﺚ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ )ﺭ( ﺃﻥ ﺍﻟﻨﱯ )ﺹ( ﻭﻣﻌﺎﺫ ﺭﺩﻳﻔﻪ ﻋﻠـﻰ‬ ‫ﺍﻟﺮﺣﻞ‪ ،‬ﻗﺎﻝ‪" :‬ﻳﺎ ﻣﻌﺎﺫ ﺑﻦ ﺟﺒﻞ!"‪ .‬ﻗﺎﻝ‪ :‬ﻟﺒﻴﻚ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻭﺳﻌﺪﻳﻚ!‪ .‬ﻗﺎﻝ‪" :‬ﻳﺎ ﻣﻌﺎﺫ!"‪ .‬ﻗـﺎﻝ‪:‬‬ ‫ﻟﺒﻴﻚ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻭﺳﻌﺪﻳﻚ! – ﺛﻼﺛﺎ ‪ -‬ﻗﺎﻝ‪" :‬ﻣﺎ ﻣﻦ ﺃﺣﺪ ﻳﺸﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪ ،‬ﻭﺃﻥ ﳏﻤـﺪﺍ‬

‫‪ 22‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻛﺘﺎﺏ ﺍﻹﳝﺎﻥ‪ ،‬ﺑﺎﺏ ﻣﻦ ﻗﺎﻝ ﺇﻥ ﺍﻹﳝﺎﻥ ﻫﻮ ﺍﻟﻌﻤﻞ‪ ،‬ﺝ‪ ،1‬ﺹ‪ ،18‬ﺭﻗﻢ‪ ،26‬ﻭﻣﺴﻠﻢ‪ :‬ﻛﺘﺎﺏ‬ ‫ﺍﻹﳝﺎﻥ‪ ،‬ﺑﺎﺏ ﺑﻴﺎﻥ ﻛﻮﻥ ﺍﻹﳝﺎﻥ ﺑﺎﷲ ﺗﻌﺎﱃ ﺃﻓﻀﻞ ﺍﻷﻋﻤﺎﻝ‪ ،‬ﺝ‪ ،1‬ﺹ‪ ،88‬ﺭﻗﻢ ‪.83‬‬ ‫‪ 23‬ﺃﺧﺮﺟﻪ ﺍﻟﻨﺴﺎﺋﻲ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻴﺎﻡ‪ ،‬ﺑﺎﺏ ﺫﻛﺮ ﺍﻻﺧﺘﻼﻑ ﻋﻠﻰ ﳏﻤﺪ ﺑﻦ ﺃﰊ ﻳﻌﻘﻮﺏ ﰲ ﺣﺪﻳﺚ ﺃﰊ ﺃﻣﺎﻣﺔ ﰲ ﻓﻀﻞ‬ ‫ﺍﻟﺼﺎﺋﻢ‪ ،‬ﺝ ‪ ،4‬ﺹ ‪ ،165‬ﺭﻗﻢ ‪ .2222‬ﺻﺤﺤﻪ ﺍﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﱐ‪ .‬ﺍﻧﻈﺮ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ‪ ،‬ﺝ‪ ،4‬ﺹ‪.595‬‬ ‫‪ 24‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﻛﺘﺎﺏ ﺍﻹﳝﺎﻥ‪ ،‬ﺑﺎﺏ ﺃﻱ ﺍﻹﺳﻼﻡ ﺃﻓﻀﻞ‪ ،‬ﺝ‪ ،1‬ﺹ‪ ،13‬ﺭﻗﻢ ‪ ،11‬ﻭﻣﺴﻠﻢ‪ :‬ﻛﺘﺎﺏ ﺍﻹﳝﺎﻥ‪،‬‬ ‫ﺑﺎﺏ ﺑﻴﺎﻥ ﺗﻔﺎﺿﻞ ﺍﻹﺳﻼﻡ ﻭﺃﻱ ﺃﻣﻮﺭﻩ ﺃﻓﻀﻞ‪ ،‬ﺝ‪ ،1‬ﺹ‪ ،66‬ﺭﻗﻢ ‪.42‬‬ ‫‪ 25‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺍﻹﳝﺎﻥ‪ ،‬ﺑﺎﺏ ﺇﻃﻌﺎﻡ ﺍﻟﻄﻌﺎﻡ ﻣﻦ ﺍﻹﳝﺎﻥ‪ ،‬ﺝ‪ ،1‬ﺹ‪ ،13‬ﺭﻗﻢ‪ ،12‬ﻭﻣﺴﻠﻢ‪ :‬ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺒـﺎﺏ‬ ‫ﺍﻟﺴﺎﺑﻘﺎﻥ‪ ،‬ﺝ‪ ،1‬ﺹ‪ ،65‬ﺭﻗﻢ ‪.39‬‬ ‫‪ 26‬ﺃﻱ ﺣﺪﻳﺚ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺍﻟﺴﺎﺑﻖ‪" :‬ﺃﻱ ﺍﻟﻌﻤﻞ ﺃﻓﻀﻞ‪."...‬‬ ‫‪ 27‬ﺍﳌﺒﺎﺭﻛﻔﻮﺭﻱ‪ ،‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ‪ ،‬ﲢﻔﺔ ﺍﻷﺣﻮﺫﻱ )ﺑﲑﻭﺕ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﺩ‪.‬ﻁ‪1415 .‬ﻫـ‪1995/‬ﻡ(‬ ‫ﺝ‪ ،1‬ﺹ‪.460- 459‬‬

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‫‪ISoIT‬‬

‫ﺭﺳﻮﻝ ﺍﷲ ﺻﺪﻗﹰﺎ ﻣﻦ ﻗﻠﺒﻪ ﺇﻻ ﺣﺮﻣﻪ ﺍﷲ ﻋﻠﻰ ﺍﻟﻨﺎﺭ" ﻗﺎﻝ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ! ﺃﻓﻼ ﺃﺧـﱪ ﺑـﻪ ﺍﻟﻨـﺎﺱ‪،‬‬ ‫‪28‬‬ ‫ﻓﻴﺴﺘﺒﺸﺮﻭﺍ‪ .‬ﻗﺎﻝ‪ :‬ﺇﺫﹰﺍ ﻳﺘﻜﻠﻮﺍ" ‪.‬‬ ‫ﺃﻱ ﻻ ﺗﺒﺸﺮﻫﻢ ﺑﺬﻟﻚ ﻓﺈ‪‬ﻢ ﳝﺘﻨﻌﻮﻥ ﻋﻦ ﺍﻟﻌﻤﻞ ﺍﻋﺘﻤﺎﺩﺍ ﻋﻠﻰ ﻣﺎ ﻳﺘﺒﺎﺩﺭ ﻣﻦ ﻇـﺎﻫﺮﻩ ﺃﻥ ﳎـﺮﺩ‬ ‫ﺍﻟﺸﻬﺎﺩﺓ ﺑﺎﻟﻮﺣﺪﺍﻧﻴﺔ ﻭﺍﻟﺮﺳﺎﻟﺔ ﺗﻜﻔﻲ ﻟﻠﻨﺠﺎﺓ ﻣﻦ ﺍﻟﻨﺎﺭ‪ ،‬ﻭﻻ ﻳﻨﺘﺒﻬﻮﻥ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﺍﻹﺗﻴﺎﻥ ﺑﺎﻟـﺸﻬﺎﺩﺗﲔ‬ ‫‪29‬‬ ‫ﻣﻊ ﺃﺩﺍﺀ ﺣﻘﻮﻗﻬﻤﺎ ﻣﻦ ﻃﺎﻋﺔ ﺍﷲ ﻭﻃﺎﻋﺔ ﺭﺳﻮﻟﻪ ﰲ ﺍﻟﺸﺮﺍﺋﻊ ﻭﺍﻷﺣﻜﺎﻡ ‪.‬‬ ‫ﻭﻣﻦ ﻫﻨﺎ ﻗﺎﻝ ﺍﻟﻐﺰﺍﱄ‪" :‬ﻣﻦ ﻭﻇﺎﺋﻒ ﺍﳌﻌﻠﻢ ﺃﻥ ﻳﻘﺘﺼﺮ ﺑﺎﳌﺘﻌﻠﻢ ﻋﻠﻰ ﻗﺪﺭ ﻓﻬﻤﻪ‪ ،‬ﻓﻼ ﻳﻠﻘﻲ ﺇﻟﻴﻪ ﻣﺎ‬ ‫ﺨﺒ‪‬ﻂ ﻋﻠﻴﻪ ﻋﻘﻠﻪ‪ ،‬ﺍﻗﺘﺪﺍﺀ ﰲ ﺫﻟﻚ ﺑﺴﻴﺪ ﺍﻟﺒﺸﺮ )ﺹ(‪ ،‬ﻓﻘﻂ ﻛﺎﻥ ﻳﺮﺍﻋﻲ ﺫﻟﻚ‬ ‫ﻻ ﻳﺒﻠﻐﻪ ﻋﻘﻠﻪ ﻓﻴ‪‬ﻨﻔﹼﺮﻩ ﺃﻭ ‪‬ﻳ ‪‬‬ ‫‪30‬‬ ‫ﰲ ﺗﻌﻠﻴﻤﻪ ﻭﲢﺪﻳﺜﻪ ﻭﻭﻋﻈﻪ" ‪.‬‬ ‫‪ -4‬ﻋﻦ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ‪ ،‬ﻗﺎﻝ‪" :‬ﺃﻣﺮﻧﺎ ﺭﺳﻮﻝ ﺍﷲ )ﺹ( ﺃﻥ ﻧﺘﺼﺪﻕ‪ ،‬ﻓﻮﺍﻓﻖ ﺫﻟﻚ ﻋﻨﺪﻱ ﻣﺎﻻ‪،‬‬ ‫ﻓﻘﻠﺖ‪ :‬ﺍﻟﻴﻮﻡ ﺃﺳﺒﻖ ﺃﺑﺎ ﺑﻜﺮ ﺇﻥ ﺳﺒﻘ‪‬ﺘﻪ ﻳﻮﻣﺎ‪ .‬ﻗﺎﻝ‪ :‬ﻓﺠﺌﺖ ﺑﻨﺼﻒ ﻣﺎﱄ‪ ،‬ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ )ﺹ(‪ :‬ﻣـﺎ‬ ‫ﺃﺑﻘﻴﺖ ﻷﻫﻠﻚ؟ ﻗﻠﺖ‪ :‬ﻣﺜﻠﻪ‪ .‬ﻭﺃﺗﻰ ﺃﺑﻮ ﺑﻜﺮ ﺑﻜﻞ ﻣﺎ ﻋﻨﺪﻩ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺃﺑﺎ ﺑﻜﺮ! ﻣﺎ ﺃﺑﻘﻴـﺖ ﻷﻫﻠـﻚ؟‬ ‫‪31‬‬ ‫ﻗﺎﻝ‪ :‬ﺃﺑﻘﻴﺖ ﳍﻢ ﺍﷲ ﻭﺭﺳﻮﻟﻪ‪ .‬ﻗﻠﺖ‪ :‬ﻭﺍﷲ ﻻ ﺃﺳﺒﻘﻪ ﺇﱃ ﺷﻲﺀ ﺃﺑﺪﹰﺍ" ‪.‬‬ ‫ﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ )ﺕ ‪676‬ﻫـ(‪" :‬ﻭﺧﲑ ﺍﻟﺼﺪﻗﺔ ﻋﻦ ﻇﻬﺮ ﻏﲎ ﻣﻌﻨﺎﻩ‪ :‬ﺃﻓﻀﻞ ﺍﻟﺼﺪﻗﺔ ﻣـﺎ ﺑﻘـﻲ‬ ‫ﺻﺎﺣﺒﻬﺎ ﺑﻌﺪﻫﺎ ﻣﺴﺘﻐﻨﻴﺎ ﲟﺎ ﺑﻘﻲ ﻣﻌﻪ‪ ،‬ﻭﺗﻘﺪﻳﺮﻩ‪ :‬ﺃﻓﻀﻞ ﺍﻟﺼﺪﻗﺔ ﻣﺎ ﺃﺑﻘﺖ ﺑﻌﺪﻫﺎ ﻏﲎ ﻳﻌﺘﻤﺪﻩ ﺻﺎﺣﺒﻬﺎ‪،‬‬ ‫ﻭﻳﺴﺘﻈﻬﺮ ﺑﻪ ﻋﻠﻰ ﻣﺼﺎﳊﻪ ﻭﺣﻮﺍﺋﺠﻪ‪ ،‬ﻭﺇﳕﺎ ﻛﺎﻧﺖ ﻫﺬﻩ ﺃﻓﻀﻞ ﺍﻟﺼﺪﻗﺔ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﻣﻦ ﺗﺼﺪﻕ ﲜﻤﻴﻊ‬ ‫ﻣﺎﻟﻪ‪ ،‬ﻷﻥ ﻣﻦ ﺗﺼﺪﻕ ﺑﺎﳉﻤﻴﻊ ﻳﻨﺪﻡ ﻏﺎﻟﺒﺎ‪ ،‬ﺃﻭ ﻗﺪ ﻳﻨﺪﻡ ﺇﺫﺍ ﺍﺣﺘﺎﺝ‪ ،‬ﻭﻳﻮﺩ ﺃﻧﻪ ﻟﻮﱂ ﻳﺘﺼﺪﻕ‪ ،‬ﲞﻼﻑ ﻣﻦ‬ ‫‪32‬‬ ‫ﺑﻘﻲ ﺑﻌﺪﻫﺎ ﻣﺴﺘﻐﻨﻴﺎ ﻓﺈﻧﻪ ﻻ ﻳﻨﺪﻡ ﻋﻠﻴﻬﺎ‪ ،‬ﺑﻞ ﻳﺴﺮ ‪‬ﺎ" ‪.‬‬ ‫ﺇﻥ ﻗﻴﻞ‪:‬ﻛﻴﻒ ﲰﺢ ﻷﰊ ﺑﻜﺮ ﺃﻥ ﻳﺘﺼﺪﻕ ﺑﻜﻞ ﻣﺎ ﳝﻠﻚ ﻭﻗﺪ ﺭﻭﻳﺖ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻜﺜﲑﺓ ﺧـﻼﻑ‬ ‫ﻫﺬﺍ ﺍﻟﻔﻌﻞ‪ ،‬ﻣﻨﻬﺎ‪ :‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ )ﺭ( ﻋﻦ ﺍﻟﻨﱯ )ﺹ( ﻗﺎﻝ‪" :‬ﺧﲑ ﺍﻟﺼﺪﻗﺔ ﻣﺎ ﻛﺎﻥ ﻋﻦ ﻇﻬﺮ ﻏـﲎ‪،‬‬

‫‪ 28‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﻛﺘﺎﺏ ﺍﻟﻌﻠﻢ‪ ،‬ﺑﺎﺏ ﻣﻦ ﺧﺺ ﺑﺎﻟﻌﻠﻢ ﻗﻮﻣﺎ ﺩﻭﻥ ﻗﻮﻡ ﻛﺮﺍﻫﻴﺔ ﺃﻥ ﻻ ﻳﻔﻬﻤـﻮﺍ‪ ،‬ﺝ‪ ،1‬ﺹ‪،59‬‬ ‫ﺭﻗﻢ ‪ ،128‬ﻭﻣﺴﻠﻢ‪ :‬ﺍﻹﳝﺎﻥ‪ ،‬ﺑﺎﺏ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﻣﻦ ﻣﺎﺕ ﻋﻠﻰ ﺍﻟﺘﻮﺣﻴﺪ ﺩﺧﻞ ﺍﳉﻨﺔ ﻗﻄﻌﺎ‪ ،‬ﺝ‪ ،1‬ﺹ‪ ،61‬ﺭﻗـﻢ‬ ‫‪.32‬‬ ‫‪ 29‬ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﺃﺑﻮ ﻏﺪﺓ‪ ،‬ﺍﻟﺮﺳﻮﻝ ﺍﳌﻌﻠﻢ‪ ،‬ﺹ‪.82‬‬ ‫‪ 30‬ﺍﻟﻐﺰﺍﱄ‪ ،‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ‪ ،1‬ﺹ‪.57‬‬ ‫‪ 31‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ‪ :‬ﻛﺘﺎﺏ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺑﺎﺏ ﰲ ﺍﻟﺮﺧﺼﺔ ﰲ ﺫﻟﻚ‪ ،‬ﺝ‪ ،2‬ﺹ‪ ،129‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ ‪ ،1678‬ﻭﺍﻟﺘﺮﻣﺬﻱ‬ ‫)ﲢﻘﻴﻖ‪ :‬ﺃﲪﺪ ﳏﻤﺪ ﺷﺎﻛﺮ ﻭﺁﺧﺮﻭﻥ‪ .‬ﺑﲑﻭﺕ‪ ،‬ﺩﺍﺭ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﰊ‪ ،‬ﺩ‪.‬ﻁ‪ ،‬ﺩ‪.‬ﺕ( ﻛﺘﺎﺏ ﺍﳌﻨﺎﻗﺐ‪ ،‬ﺑﺎﺏ ﻣﻨﺎﻗـﺐ ﺃﰊ‬ ‫ﺑﻜﺮ ﻭﻋﻤﺮ ﻛﻠﻴﻬﻤﺎ‪ ،‬ﺝ‪ ،5‬ﺹ‪ ،614‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ ‪ ،3675‬ﻭﻗﺎﻝ‪" :‬ﺣﺴﻦ ﺻﺤﻴﺢ"‪ .‬ﻭﻓﻴﻪ ﻫﺸﺎﻡ ﺑﻦ ﺳﻌﺪ ﳐﺘﻠﻒ‬ ‫ﻓﻴﻪ‪ ،‬ﻭﺣﺪﻳﺜﻪ ﺣﺴﻦ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ‪ :‬ﺍﳊﺪﻳﺚ ﺻﺤﺤﻪ ﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﳊﺎﻛﻢ ﻭﻗﻮﺍﻩ ﺍﻟﺒﺰﺍﺭ‪ ،‬ﻭﺿﻌﻔﻪ ﺍﺑﻦ ﺣﺰﻡ ‪‬ﺸﺎﻡ ﺑﻦ‬ ‫ﺳﻌﺪ ﻭﻫﻮ ﺻﺪﻭﻕ‪ .‬ﺍﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﱐ‪ ،‬ﺗﻠﺨﻴﺺ ﺍﳊﺒﲑ‪) ،‬ﲢﻘﻴﻖ ﺍﻟﺴﻴﺪ ﻋﺒﺪ ﺍﷲ ﻫﺎﺷﻢ ﺍﻟﻴﻤﺎﱐ ﺍﳌـﺪﻳﲏ‪ ،‬ﻧـﺸﺮﻩ‬ ‫ﳏﻘﻘﻪ‪ ،‬ﺍﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ‪ ،‬ﺩ‪.‬ﻁ‪1384 ،‬ﻫـ‪1964/‬ﻡ( ﺝ‪ ،3‬ﺹ‪.115‬‬ ‫‪ 32‬ﺍﻟﻨﻮﻭﻱ‪ ،‬ﺷﺮﺡ ﺻﺤﻴﺢ ﻣﺴﻠﻢ )ﺑﲑﻭﺕ‪ ،‬ﺩﺍﺭ ﺍﳋﲑ‪ ،‬ﻁ‪1414 ،1‬ﻫـ( ﺝ‪ ،3‬ﺹ‪.103‬‬

‫ﳏﻤﺪ ﻋﺼﺮﻱ ﺯﻳﻦ ﺍﻟﻌﺎﺑﺪﻳﻦ ‪9 -‬‬ ‫‪33‬‬

‫ﻭﺍﺑﺪﺃ ﲟﻦ ﺗﻌﻮﻝ" ‪ .‬ﻓﺠﻮﺍﺑﻪ ﺃﻥ ﺣﺎﻟﺔ ﺃﰊ ﺑﻜﺮ)ﺭ( ﰲ ﺇﳝﺎﻧﻪ ﻭﺷﺨﺼﻴﺘﻪ ﻟﻴﺲ ﻛﺤﺎﻟﺔ ﻣﻦ ﻣﻨﻌﻪ ﺍﻟـﻨﱯ‬ ‫)ﺹ( ﻣﻦ ﺃﻥ ﻳﺘﺼﺪﻕ ﺑﻜﻞ ﻣﺎ ﳝﻠﻚ‪ ،‬ﻟﺬﻟﻚ ﻗﺎﻝ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻣﻨﻬﻢ ﺍﻹﻣﺎﻡ ﺍﻟﺒﺨﺎﺭﻱ‪" :‬ﻭﻣﻦ ﺗﺼﺪﻕ ﻭﻫﻮ‬ ‫ﳏﺘﺎﺝ‪ ،‬ﺃﻭ ﺃﻫﻠﻪ ﳏﺘﺎﺝ‪ ،‬ﺃﻭ ﻋﻠﻴﻪ ﺩﻳﻦ؛ ﻓﺎﻟﺪﻳﻦ ﺃﺣﻖ ﺃﻥ ﻳﻘﻀﻰ ﻣﻦ ﺍﻟﺼﺪﻗﺔ‪ ،‬ﻭﺍﻟﻌﺘﻖ‪ ،‬ﻭﺍﳍﺒﺔ‪ ،‬ﻭﻫـﻮ ﺭﺩ‬ ‫ﻋﻠﻴﻪ‪ ،‬ﻟﻴﺲ ﻟﻪ ﺃﻥ ﻳﺘﻠﻒ ﺃﻣﻮﺍﻝ ﺍﻟﻨﺎﺱ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﻣﻌﺮﻭﻓﺎ ﺑﺎﻟﺼﱪ‪ ،‬ﻓﻴﺆﺛﺮ ﻋﻠﻰ ﻧﻔﺴﻪ ﻭﻟﻮ ﻛﺎﻥ ﺑـﻪ‬ ‫‪34‬‬ ‫ﺧﺼﺎﺻﺔ‪ ،‬ﻛﻔﻌﻞ ﺃﰊ ﺑﻜﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺣﲔ ﺗﺼﺪﻕ ﲟﺎﻟﻪ" ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻗﺪﺍﻣﺔ ﺍﳌﻘﺪﺳﻲ )ﺕ ‪620‬ﻫـ( ﰲ ﺗﻌﻠﻴﻘﻪ ﻋﻠﻰ ﺣﺪﻳﺚ ﻋﻤﺮ‪" :‬ﻓﻬﺬﺍ ﻛﺎﻥ ﻓـﻀﻴﻠﺔ ﰲ‬ ‫ﺣﻖ ﺃﰊ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ )ﺭ( ﻟﻘﻮﺓ ﻳﻘﻴﻨﻪ ﻭﻛﻤﺎﻝ ﺇﳝﺎﻧﻪ‪ ،‬ﻭﻛﺎﻥ ﺃﻳﻀﺎ ﺗﺎﺟﺮﺍ ﺫﺍ ﻣﻜﺴﺐ ﻓﺈﻧﻪ ﻗﺎﻝ ﺣـﲔ‬ ‫‪35‬‬ ‫ﻭﱄ‪ :‬ﻗﺪ ﻋﻠﻢ ﺍﻟﻨﺎﺱ ﺃﻥ ﻛﺴﱯ ﱂ ﻳﻜﻦ ﻟﻴﻌﺠﺰ ﻋﻦ ﻣﺆﻭﻧﺔ ﻋﻴﺎﱄ" ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﳉﻤﻬﻮﺭ‪ ":‬ﻣﻦ ﺗﺼﺪﻕ ﲟﺎﻟﻪ ﻛﻠﻪ ﰲ ﺻﺤﺔ ﺑﺪﻧﻪ ﻭﻋﻘﻠﻪ‪ ،‬ﺣﻴﺚ ﻻ ﺩﻳﻦ ﻋﻠﻴﻪ‪ ،‬ﻭﻛﺎﻥ ﺻﺒﻮﺭﺍ‬ ‫ﻋﻠﻰ ﺍﻹﺿﺎﻗﺔ‪ ،‬ﻭﻻ ﻋﻴﺎﻝ ﻟﻪ ﺃﻭ ﻟﻪ ﻋﻴﺎﻝ ﻳﺼﱪﻭﻥ ﺃﻳﻀﺎ‪ ،‬ﻓﻬﻮ ﺟﺎﺋﺰ‪ ،‬ﻓﺈﻥ ﹸﻓ ‪‬ﻘ ‪‬ﺪ ﺷﻲﺀ ﻣﻦ ﻫﺬﻩ ﺍﻟﺸﺮﻭﻁ‬ ‫‪36‬‬ ‫ﻛﺮﻩ" ‪.‬‬ ‫‪ -5‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ )ﺭ(‪ ،‬ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ )ﺹ( ﻳﻘﻮﻝ‪" :‬ﻳﺪﺧﻞ ﺍﳉﻨﺔ ﻣﻦ ﺃﻣﱵ ﺯﻣﺮﺓ‪ ،‬ﻫﻲ‬ ‫‪37‬‬ ‫ﺤ‪‬‬ ‫ﺳﺒﻌﻮﻥ ﺃﻟﻔﺎ ﺗﻀﻲﺀ ﻭﺟﻮﻫﻬﻢ ﺇﺿﺎﺀﺓ ﺍﻟﻘﻤﺮ"‪ .‬ﻓﻘﺎﻡ ﻋﻜﺎﺷﺔ ﺑﻦ ‪‬ﻣ ‪‬‬ ‫ﺼ ﹴﻦ ﺍﻷﺳﺪﻱ ﻳﺮﻓﻊ ‪‬ﻧ ‪‬ﻤﺮ‪‬ﺓ ﻋﻠﻴﻪ‪،‬‬ ‫ﻗﺎﻝ ﺍﺩﻉ ﺍﷲ ﱄ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ! ﺃﻥ ﳚﻌﻠﲏ ﻣﻨﻬﻢ‪ .‬ﻓﻘﺎﻝ‪" :‬ﺍﻟﻠﻬﻢ ﺍﺟﻌﻠﻪ ﻣﻨﻬﻢ"‪ .‬ﰒ ﻗـﺎﻡ ﺭﺟـﻞ ﻣـﻦ‬ ‫‪38‬‬ ‫ﺍﻷﻧﺼﺎﺭ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ! ﺍﺩﻉ ﺍﷲ ﺃﻥ ﳚﻌﻠﲏ ﻣﻨﻬﻢ‪ .‬ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ‪" :‬ﺳﺒﻘﻚ ﻋﻜﺎﺷﺔ" ‪.‬‬ ‫ﻗﺪ ﻗﻴﻞ‪ :‬ﳌﺎﺫﺍ ﺩﻋﺎ ﺍﻟﻨﱯ )ﺹ( ﻟﻌﻜﺎﺷﺔ ﻭﱂ ﻳﺪﻉ ﻟﻠﺴﺎﺋﻞ ﺑﻌﺪﻩ؟ ﺃﻟﻴﺲ ﺍﻟﻨﱯ )ﺹ( ﺩﺍﺋﻤﺎ ﻳﺮﻏﺐ ﺃﻥ‬ ‫ﻳﻜﻮﻥ ﻛﻞ ﻓﺮﺩ ﻣﻦ ﺃﻣﺘﻪ ﰲ ﺍﳉﻨﺔ‪ ،‬ﻭﻣﺎ ﺍﳌﺎﻧﻊ ﺃﻥ ﻳﺪﻋﻮ ﻟﻪ؟!‪.‬‬ ‫ﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ‪ :‬ﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﻋﻴﺎﺽ‪ :‬ﻗﻴﻞ ﺇﻥ ﺍﻟﺮﺟﻞ ﺍﻟﺜﺎﱐ ﱂ ﻳﻜﻦ ﳑﻦ ﻳﺴﺘﺤﻖ ﺗﻠﻚ ﺍﳌﱰﻟـﺔ‪ ،‬ﻭﻻ‬ ‫ﻛﺎﻥ ﺑﺼﻔﺔ ﺃﻫﻠﻬﺎ ﲞﻼﻑ ﻋﻜﺎﺷﺔ‪.‬‬ ‫ﻭﻟﻠﺪﻛﺘﻮﺭ ﺷﺮﻑ ﺍﻟﻘﻀﺎﺓ ﺗﻌﻠﻴﻖ ﲨﻴﻞ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻨﻘﻄﺔ ﺣﻴﺚ ﻗﺎﻝ‪" :‬ﻟﻮ ﻛﺎﻥ ﺍﻟـﺪﻋﺎﺀ ﻭﺣـﺪﻩ‬ ‫ﻛﺎﻓﻴﺎ‪ ،‬ﻟﺪﻋﺎ ﺭﺳﻮﻝ ﺍﷲ )ﺹ( ﻟﻜﻞ ﻣﻦ ﻛﺎﻥ ﻣﻮﺟﻮﺩﺍ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻭﳌﺎ ﺍﻋﺘﺬﺭ ﻟﻶﺧـﺮ ﺑﺄﺳـﻠﻮﺏ‬ ‫ﻟﻄﻴﻒ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﺍﻻﻋﺘﺬﺍﺭ ﻷﻧﻪ ﱂ ﻳﺒﻠﻎ ﻫﺬﻩ ﺍﳌﱰﻟﺔ‪ ،‬ﺃﻭ ﺣﱴ ﳛﺴﻢ ﺍﳌﻮﺿﻮﻉ‪ ،‬ﻓﻼ ﻳﻘـﻮﻡ ﺛﺎﻟـﺚ‬ ‫ﻭﺭﺍﺑﻊ‪ ،‬ﻓﻜﻞ ﻫﺬﺍ ﻻ ﳝﻨﻊ ﻣﻦ ﺍﻟﺪﻋﺎﺀ ﳍﻢ ﲨﻴﻌﺎ ﻟﻮ ﻛﺎﻥ ﺍﻟﺪﻋﺎﺀ ﻭﺣﺪﻩ ﻳﻜﻔﻲ ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﻫﺬﻩ ﺍﳌﱰﻟﺔ‪.‬‬ ‫ﻭﻟﺬﻟﻚ؛ ﻓﺎﻟﺼﺤﻴﺢ ﺃﻥ ﻋﻜﺎﺷﺔ ﻭﺻﻞ ﺑﻌﻤﻠﻪ ﺇﱃ ﻫﺬﻩ ﺍﳌﱰﻟﺔ‪ ،‬ﻓﺪﻋﺎ ﻟﻪ ﺭﺳﻮﻝ ﺍﷲ )ﺹ(‪ ،‬ﻭﻗﺪ ﻛـﺎﻥ‬ ‫‪ 33‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﻛﺘﺎﺏ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺑﺎﺏ ﻻ ﺻﺪﻗﺔ ﺇﻻ ﻋﻦ ﻇﻬﺮ ﻏﲎ‪ ،‬ﺝ‪ ،2‬ﺹ‪ ،518‬ﺭﻗﻢ ﺍﳊـﺪﻳﺚ ‪،1361‬‬ ‫ﻭﻣﺴﻠﻢ‪ :‬ﻛﺘﺎﺏ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺑﺎﺏ ﺑﻴﺎﻥ ﺃﻥ ﺍﻟﻴﺪ ﺍﻟﻌﻠﻴﺎ ﺧﲑ ﻣﻦ ﺍﻟﻴﺪ ﺍﻟﺴﻔﻠﻰ‪ ،‬ﺝ‪ ،2‬ﺹ‪ ،717‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ ‪.1034‬‬ ‫‪ 34‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺑﺎﺏ ﻻ ﺻﺪﻗﺔ ﺇﻻ ﻋﻦ ﻇﻬﺮ ﻏﲎ‪ ،‬ﺝ‪ ،2‬ﺹ‪.518‬‬ ‫‪ 35‬ﺍﺑﻦ ﻗﺪﺍﻣﺔ‪ ،‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﲪﺪ‪ :‬ﺍﳌﻐﲏ‪) ،‬ﺑﲑﻭﺕ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﻁ‪1405 ،1‬ﻫـ( ﺝ‪ ،3‬ﺹ‪.369‬‬ ‫‪ 36‬ﺍﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﱐ‪ ،‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ‪ ،‬ﺝ‪ ،4‬ﺹ‪.47‬‬ ‫‪ 37‬ﺍﻟﻨﻤﺮﺓ‪ :‬ﺍﻟﱪﺩﺓ ﺍﳌﺨﻄﻄﺔ ﻣﻦ ﺍﻟﺼﻮﻑ ﻭﻏﲑﻩ‪.‬‬ ‫ﳊﺒ‪‬ﺮﺓ ﻭﺍﻟﺸﻤﻠﺔ‪ ،‬ﺝ‪ ،5‬ﺹ‪ ،2189‬ﺭﻗـﻢ ﺍﳊـﺪﻳﺚ ‪،5474‬‬ ‫‪ 38‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﻛﺘﺎﺏ ﺍﻟﻠﺒﺎﺱ‪ ،‬ﺑﺎﺏ ﺍﻟﱪﻭﺩ ﻭﺍ ‪‬‬ ‫ﻭﻣﺴﻠﻢ‪ :‬ﻛﺘﺎﺏ ﺍﻹﳝﺎﻥ‪ ،‬ﺑﺎﺏ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺩﺧﻮﻝ ﻃﻮﺍﺋﻒ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺍﳉﻨﺔ‪ ،‬ﺝ‪ ،1‬ﺹ‪ ،197‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ ‪.216‬‬

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‫‪ISoIT‬‬

‫ﻋﻜﺎﺷﺔ ﻣﻦ ﺍﻟﺴﺎﺑﻘﲔ ﺇﱃ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻫﺎﺟﺮ ﺇﱃ ﺍﳌﺪﻳﻨﺔ‪ ،‬ﺷﻬﺪ ﺑﺪﺭﺍ‪ ،‬ﻭﺃﺑﻠﻰ ﻓﻴﻬﺎ ﺑﻼﺀ ﺣﺴﻨﺎ‪ ،‬ﻭﺍﻧﻜﺴﺮ‬ ‫ﰲ ﻳﺪﻩ ﺳﻴﻒ‪ ،‬ﻓﺄﻋﻄﺎﻩ ﺭﺳﻮﻝ ﺍﷲ )ﺹ( ﻋﺮﺟﻮﻧﺎ ﺃﻭ ﻋﻮﺩﺍ ﻓﻌﺎﺩ ﰲ ﻳﺪﻩ ﺳﻴﻔﺎ ﺷﺪﻳﺪ ﺍﳌﱳ‪ ،‬ﻓﻘﺎﺗﻞ ﺑـﻪ‬ ‫ﺣﱴ ﻓﺘﺢ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻋﻠﻰ ﺭﺳﻮﻟﻪ )ﺹ(‪ ،‬ﻭﺑﻘﻲ ﻫﺬﺍ ﺍﻟﺴﻴﻒ ﻋﻨﺪﻩ ﳛﺎﺭﺏ ﺑـﻪ ﰲ ﻛـﻞ ﻣﻌﺮﻛـﺔ‬ ‫ﺣﻀﺮﻫﺎ‪ ،‬ﺷﻬﺪ ﺃﺣﺪﺍ‪ ،‬ﻭﺍﳋﻨﺪﻕ‪ ،‬ﻭﺍﳌﺸﺎﻫﺪ ﻛﻠﻬﺎ ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ )ﺹ(‪ ،‬ﻭﺍﺳﺘﺸﻬﺪ ﰲ ﺣﺮﻭﺏ ﺍﻟﺮﺩﺓ‪،‬‬ ‫ﻓﻌﻜﺎﺷﺔ ‪‬ﺬﻩ ﺍﻷﻋﻤﺎﻝ‪ ،‬ﻭﺑﺈﻋﻼﻡ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻟﺮﺳﻮﻟﻪ ﳑﻦ ﻳـﺪﺧﻞ ﺍﳉﻨـﺔ ﺑﻐـﲑ ﺣـﺴﺎﺏ‬ ‫‪39‬‬ ‫ﻭﻋﺬﺍﺏ" ‪.‬‬ ‫ﻭﻗﺪ ﳋﺺ ﺍﻷﺳﺘﺎﺫ ﺍﻟﺪﻛﺘﻮﺭ ﻳﻮﺳﻒ ﺍﻟﻘﺮﺿﺎﻭﻱ ﺃﺳﺒﺎﺏ ﺍﺧﺘﻼﻑ ﺃﺟﻮﺑﺘﻪ )ﺹ( ﰲ ﻋﺪﺓ ﺃﻣﻮﺭ‬ ‫ﻣﻦ ﺍﻟﺴﻨﺔ ﺗﺪﻝ ﻋﻠﻰ ﻣﺮﺍﻋﺎﺓ ﺍﻟﻔﺮﻭﻕ ﺍﻟﻔﺮﺩﻳﺔ‪:‬‬ ‫‪ -1‬ﺍﺧﺘﻼﻑ ﻭﺻﺎﻳﺎﻩ )ﺹ( ﺑﺎﺧﺘﻼﻑ ﺍﻷﺷﺨﺎﺹ ﺍﻟﺬﻳﻦ ﻃﻠﺒﻮﺍ ﺍﻟﻮﺻﻴﺔ‪.‬‬ ‫‪ -2‬ﺍﺧﺘﻼﻑ ﺃﺟﻮﺑﺘﻪ ﻭﻓﺘﺎﻭﺍﻩ ﻋﻦ ﺍﻟﺴﺆﺍﻝ ﺍﻟﻮﺍﺣﺪ ﺑﺎﺧﺘﻼﻑ ﺃﺣﻮﺍﻝ ﺍﻟﺴﺎﺋﻠﲔ‪.‬‬ ‫‪ -3‬ﺍﺧﺘﻼﻑ ﻣﻮﺍﻗﻔﻪ ﻭﺳﻠﻮﻛﻪ ﺑﺎﺧﺘﻼﻑ ﺍﻷﺷﺨﺎﺹ ﺍﻟﺬﻳﻦ ﻳﺘﻌﺎﻣﻞ ﻣﻌﻬﻢ‪.‬‬ ‫‪ -4‬ﺍﺧﺘﻼﻑ ﺃﻭﺍﻣﺮﻩ ﻭﺗﻜﻠﻴﻔﺎﺗﻪ ﺑﺎﺧﺘﻼﻑ ﻣﻦ ﻳﻜﻠﻔﻬﻢ ﻣﻦ ﺍﻷﺷﺨﺎﺹ ﻭﺍﺧﺘﻼﻑ ﻗﺪﺭﺍ‪‬ﻢ‪.‬‬ ‫‪ -5‬ﻗﺒﻮﻟﻪ ﻣﻦ ﺑﻌﺾ ﺍﻷﻓﺮﺍﺩ ﻣﻮﻗﻔﺎ ﺃﻭ ﺳﻠﻮﻛﺎ ﻻ ﻳﻘﺒﻠﻪ ﻣﻦ ﻏﲑﻩ ﻻﺧﺘﻼﻑ ﺍﻟﻈﺮﻭﻑ‪.‬‬ ‫ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﺒﻌﺪ ﺍﻟﺰﻣﺎﱐ‪:‬‬ ‫ﺍﻟﺒﻌﺪ ﺍﻟﺰﻣﺎﱐ ﰲ ﺍﳊﺪﻳﺚ ﻧﻘﺼﺪ ﺑﻪ "ﺣﺎﻻﺕ ﺍﻟﺰﻣﺎﻥ ﺍﳌﺘﺴﺒﺒﺔ ﻟﺼﺪﻭﺭ ﺍﳊﺪﻳﺚ ﺁﻧﺌﺬ" ﺃﻱ ﻭﺍﻗـﻊ‬ ‫ﺍﻟﻨﺎﺱ ﻭﻇﺮﻭﻓﻬﻢ ﻭﺃﺣﻮﺍﳍﻢ ﻛﺎﻣﺘﻨﺎﻉ ﺍﻟﻨﱯ )ﺹ( ﻋﻦ ﺍﻟﺒﻨﺎﺀ ﺍﳉﺪﻳﺪ ﻟﻠﻜﻌﺒﺔ ﳊﺪﺍﺛـﺔ ﻗﻮﻣـﻪ ﺑـﺎﻟﻜﻔﺮ‪.‬‬ ‫ﻭﻛﺎﻗﺘﺮﺍﺣﻪ )ﺹ( ﺑﺒﻌﺾ ﺍﻷﺩﻭﻳﺔ‪ ،‬ﺃﻭ ﺍﻷﺳﻠﺤﺔ‪ ،‬ﺃﻭ ﺍﻷﺩﻭﺍﺕ ﺑﻨﺎ ًﺀ ﻋﻠﻰ ﻭﺟﻮﺩﻫﺎ ﰲ ﻋﺼﺮﻩ‪ ،‬ﻭﺗﻌﺎﻣـﻞ‬ ‫ﺍﻟﻌﺮﺏ ﻣﻌﻬﺎ ﻭﲢﻘﻖ ﻣﻨﻔﻌﺘﻬﺎ ﺁﻧﺬﺍﻙ‪ ،‬ﻛﻞ ﻫﺬﻩ ﻣﻦ ﻗﺒﻴﻞ ﺗﻌﺎﻣﻠﻪ )ﺹ( ﻣﻊ ﺍﻟﺴﻨﻦ ﺍﻹﳍﻴﺔ‪ .‬ﻭﻣﻦ ﺍﻷﻣﺜﻠﺔ‬ ‫ﻋﻠﻴﻪ ﻣﺎ ﻳﻠﻲ‪:‬‬ ‫‪ -1‬ﺭﻭﺕ ﺍﻟﺴﻴﺪﺓ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﻗﺎﻟﺖ‪ :‬ﺳـﺄﻟﺖ ﺍﻟـﻨﱯ )ﺹ( ﻋـﻦ‬ ‫‪40‬‬ ‫ﺍﳉﺪﺭ ﺃﻣﻦ ﺍﻟﺒﻴﺖ ﻫﻮ؟‪ .‬ﻗﺎﻝ‪" :‬ﻧﻌﻢ"‪ .‬ﻗﻠﺖ‪ :‬ﻓﻤﺎ ﳍﻢ ﱂ ﻳﺪﺧﻠﻮﻩ ﰲ ﺍﻟﺒﻴﺖ؟ ﻗـﺎﻝ‪:" :‬ﺇﻥ ﻗﻮﻣـﻚ‬ ‫ﻗﺼﺮﺕ ‪‬ﻢ ﺍﻟﻨﻔﻘﺔ"‪ .‬ﻗﻠﺖ‪ :‬ﻓﻤﺎ ﺷﺄﻥ ﺑﺎﺑﻪ ﻣﺮﺗﻔﻌﺎ؟ ﻗﺎﻝ‪" :‬ﻓﻌﻞ ﺫﻟﻚ ﻗﻮﻣﻚ ﻟﻴﺪﺧﻠﻮﺍ ﻣـﻦ ﺷـﺎﺅﻭﺍ‪،‬‬ ‫ﻭﳝﻨﻌﻮﺍ ﻣﻦ ﺷﺎﺅﻭﺍ‪ ،‬ﻭﻟﻮﻻ ﺃﻥ ﻗﻮﻣﻚ ﺣﺪﻳﺚ ﻋﻬﺪﻫﻢ ﺑﺎﳉﺎﻫﻠﻴﺔ؛ ﻓﺄﺧﺎﻑ ﺃﻥ ﺗﻨﻜﺮ ﻗﻠﻮ‪‬ﻢ‪ ،‬ﺃﻥ ﺃﺩﺧﻞ‬ ‫‪41‬‬ ‫ﺍﳉﺪﺭ ﰲ ﺍﻟﺒﻴﺖ‪ ،‬ﻭﺃﻥ ﺃﻟﺼﻖ ﺑﺎﺑﻪ ﺑﺎﻷﺭﺽ" ‪ .‬ﻭﰲ ﺭﻭﺍﻳﺔ ﺃﺧﺮﻯ ﻋﻨﺪ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻨﻬﺎ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ‬

‫‪ 39‬ﺩ‪ .‬ﺷﺮﻑ ﺍﻟﻘﻀﺎﺓ‪ ،‬ﺍﳍﺪﻱ ﺍﻟﻨﺒﻮﻱ ﰲ ﺍﻟﺮﻗﺎﺋﻖ )ﺇﺭﺑﺪ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﺮﻗﺎﻥ‪ ،‬ﻁ‪1992 ،3‬ﻡ( ﺹ‪.219-218‬‬ ‫‪ 40‬ﺍﳌﺮﺍﺩ ﺑﻪ ﺣﺠﺮ ﺇﲰﺎﻋﻴﻞ‪.‬‬ ‫‪ 41‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﻛﺘﺎﺏ ﺍﳊﺞ‪ ،‬ﺑﺎﺏ ﻓﻀﻞ ﻣﻜﺔ ﻭﺑﻨﻴﺎ‪‬ﺎ‪ ،‬ﺝ‪ ،2‬ﺹ‪ ،573‬ﺭﻗﻢ ‪ ،1507‬ﻭﰲ ﻛﺘﺎﺏ ﺍﻟـﺘﻤﲏ‪،‬‬ ‫ﺑﺎﺏ ﻣﺎ ﳚﻮﺯ ﻣﻦ ﺍﻟﻠﻮ ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ ﻟﻮ ﺃﻥ ﱄ ﺑﻜﻢ ﻗﻮﺓ ﺝ‪ ،6‬ﺹ‪ ،2646‬ﺭﻗﻢ ‪ ،6816‬ﻣﺴﻠﻢ‪ :‬ﻛﺘﺎﺏ ﺍﳊﺞ‪ ،‬ﺑﺎﺏ‬ ‫ﺟﺪﺭ ﺍﻟﻜﻌﺒﺔ ﻭﺑﺎ‪‬ﺎ‪ ،‬ﺝ‪ ،2‬ﺹ‪ ،573‬ﺭﻗﻢ ‪.1333‬‬

‫ﳏﻤﺪ ﻋﺼﺮﻱ ﺯﻳﻦ ﺍﻟﻌﺎﺑﺪﻳﻦ ‪11 -‬‬

‫ﻗﺎﻟﺖ‪ :‬ﻗﺎﻝ ﱄ ﺭﺳﻮﻝ ﺍﷲ )ﺹ(‪" :‬ﻟﻮﻻ ﺣﺪﺍﺛﺔ ﻗﻮﻣﻚ ﺑﺎﻟﻜﻔﺮ‪ ،‬ﻟﻨﻘﻀﺖ ﺍﻟﺒﻴﺖ‪ ،‬ﰒ ﻟﺒﻨﻴﺘﻪ ﻋﻠﻰ ﺃﺳﺎﺱ‬ ‫ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻓﺈﻥ ﻗﺮﻳﺸﹰﺎ ﺍﺳﺘﻘﺼﺮﺕ ﺑﻨﺎﺀﻩ ﻭﺟﻌﻠﺖ ﻟﻪ ﺧﻠﻔﺎ"‪.42‬‬ ‫ﺗﺒﲔ ﻣﻦ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺃﻥ ﺳﺒﺐ ﺍﻣﺘﻨﺎﻉ ﺍﻟﻨﱯ )ﺹ( ﻋﻦ ﺇﺻﻼﺡ ﺍﻟﻜﻌﺒﺔ ﻭﺇﻋﺎﺩ‪‬ـﺎ ﺇﱃ ﺃﺳـﺎﺱ‬ ‫ﺇﺑﺮﺍﻫﻴﻢ ﻛﺎﻥ ﺳﺒﺒﹰﺎ ﺯﻣﺎﻧﻴﺎﹰ‪ ،‬ﻭﻫﻮ ﻭﺍﻗﻊ ﺍﳌﺴﻠﻤﲔ ﺍﳉﺪﺩ ﻭﻇﺮﻭﻓﻬﻢ‪ ،‬ﺣﻴﺚ ﺇ‪‬ﻢ ﻛﺎﻧﻮﺍ ﺣـﺪﻳﺜﻲ ﻋﻬـﺪ‬ ‫ﺑﺎﻹﺳﻼﻡ‪ ،‬ﻓﺨﺸﻲ ﺍﻟﻨﱯ )ﺹ( ﺃﻧﻪ ﺇﺫﺍ ﺃﺣﺪﺙ ﰲ ﺑﻨﺎﺀ ﺍﻟﻜﻌﺒﺔ ﺃﻱ ﺗﻐﻴﲑ ﺳﺘﺘﺮﺗﺐ ﻋﻠﻴﻪ ﻣﻔﺴﺪ ﹲﺓ ﺃﻋﻈﻢ‪.‬‬ ‫ﻭﺑﻨﺎﺀ ﻋﻠﻰ ﻫﺬﺍ‪ ،‬ﺭﺃﻯ ﺍﻟﺸﻴﺦ ﺍﻷﻟﺒﺎﱐ ﲢﻘﻴﻖ ﻫﺬﻩ ﺍﻟﺮﻏﺒﺔ ﺍﻟﻨﺒﻮﻳﺔ ﺍﻵﻥ ﻗﺎﻝ‪" :‬ﺇﻥ ﺍﻟﻜﻌﺒﺔ ﺍﳌـﺸﺮﻓﺔ‬ ‫ﲝﺎﺟﺔ ﺍﻵﻥ ﺇﱃ ﺍﻹﺻﻼﺣﺎﺕ ﺍﻟﱵ ﺗﻀﻤﻨﻬﺎ ﺍﳊﺪﻳﺚ؛ ﻟﺰﻭﺍﻝ ﺍﻟﺴﺒﺐ ﺍﻟﺬﻱ ﻣﻦ ﺃﺟﻠﻪ ﺗﺮﻙ ﺭﺳـﻮﻝ ﺍﷲ‬ ‫‪43‬‬ ‫)ﺹ( ﺫﻟﻚ‪ ،‬ﻭﻫﻮ ﺃﻥ ﺗﻨﻔﺮ ﻗﻠﻮﺏ ﻣﻦ ﻛﺎﻥ ﺣﺪﻳﺚ ﻋﻬﺪ ﺑﺎﻟﺸﺮﻙ ﰲ ﻋﻬﺪﻩ )ﺹ(" ‪ .‬ﻭﻗﺎﻝ ﺃﻳـﻀﺎ‪:‬‬ ‫"ﻓﺄﻗﺘﺮﺡ ‪‬ﺬﻩ ﺍﳌﻨﺎﺳﺒﺔ ﻋﻠﻰ ﺍﳌﺴﺆﻭﻟﲔ ﺃﻥ ﻳﺒﺎﺩﺭﻭﺍ ﺇﱃ ﺗﻮﺳﻴﻊ ﺍﻟﻜﻌﺒﺔ ﻗﺒﻞ ﻛﻞ ﺷﻲﺀ‪ ،‬ﻭﺇﻋﺎﺩﺓ ﺑﻨﺎﺋﻬـﺎ‬ ‫‪44‬‬ ‫ﻋﻠﻰ ﺃﺳﺎﺱ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ؛ ﲢﻘﻴﻘﹰﺎ ﻟﻠﺮﻏﺒﺔ ﺍﻟﻨﺒﻮﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺍﳌﺘﺠﻠﻴﺔ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ" ‪.‬‬ ‫‪ -2‬ﻭﻣﺎ ﺭﻭﺗﻪ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﺃﻳﻀﹰﺎ‪ :‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ )ﺹ( ﺧـﺮﺝ ﻣـﻦ‬ ‫ﺟﻮﻑ ﺍﻟﻠﻴﻞ‪ ،‬ﻓﺼﻠﻰ ﰲ ﺍﳌﺴﺠﺪ‪ ،‬ﻓﺼﻠﻰ ﺭﺟﺎﻝ ﺑﺼﻼﺗﻪ‪ ،‬ﻓﺄﺻﺒﺢ ﺍﻟﻨﺎﺱ ﻳﺘﺤﺪﺛﻮﻥ ﺑﺬﻟﻚ‪ ،‬ﻓـﺎﺟﺘﻤﻊ‬ ‫ﺃﻛﺜﺮ ﻣﻨﻬﻢ‪ ،‬ﻓﺨﺮﺝ ﺭﺳﻮﻝ ﺍﷲ )ﺹ( ﰲ ﺍﻟﻠﻴﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻓﺼﻠﻮﺍ ﺑﺼﻼﺗﻪ‪ ،‬ﻓﺄﺻﺒﺢ ﺍﻟﻨﺎﺱ ﻳﺬﻛﺮﻭﻥ ﺫﻟﻚ‬ ‫ﻓﻜﺜﺮ ﺃﻫﻞ ﺍﳌﺴﺠﺪ ﻣﻦ ﺍﻟﻠﻴﻠﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ ،‬ﻓﺨﺮﺝ ﻓﺼﻠﻮﺍ ﺑﺼﻼﺗﻪ‪ .‬ﻓﻠﻤﺎ ﻛﺎﻧﺖ ﺍﻟﻠﻴﻠﺔ ﺍﻟﺮﺍﺑﻌﺔ ﻋﺠﺰ ﺍﳌﺴﺠﺪ‬ ‫ﻋﻦ ﺃﻫﻠﻪ‪ ،‬ﻓﻠﻢ ﳜﺮﺝ ﺇﻟﻴﻬﻢ ﺭﺳﻮﻝ ﺍﷲ )ﺹ(‪ ،‬ﻓﻄﻔﻖ ﺭﺟﺎﻝ ﻣﻨﻬﻢ ﻳﻘﻮﻟﻮﻥ‪" :‬ﺍﻟﺼﻼﺓ"‪ .‬ﻓﻠـﻢ ﳜـﺮﺝ‬ ‫ﺇﻟﻴﻬﻢ ﺭﺳﻮﻝ ﺍﷲ )ﺹ(‪ ،‬ﺣﱴ ﺧﺮﺝ ﻟﺼﻼﺓ ﺍﻟﻔﺠﺮ‪ ،‬ﻓﻠﻤﺎ ﻗﻀﻰ ﺍﻟﻔﺠﺮ ﺃﻗﺒﻞ ﻋﻠﻰ ﺍﻟﻨـﺎﺱ ﰒ ﺗـﺸﻬﺪ‪،‬‬ ‫ﻒ ﻋﻠﻲ ﺷﺄﻧﻜﻢ ﺍﻟﻠﻴﻠﺔ‪ ،‬ﻭﻟﻜﲏ ﺧﺸﻴﺖ ﺃﻥ ﺗ‪‬ﻔﺮﺽ ﻋﻠﻴﻜﻢ ﺻﻼﺓ ﺍﻟﻠﻴـﻞ‪،‬‬ ‫ﺨ ‪‬‬ ‫ﻓﻘﺎﻝ‪" :‬ﺃﻣﺎ ﺑﻌﺪ‪ ،‬ﻓﺈﻧﻪ ﱂ ‪‬ﻳ ‪‬‬ ‫‪45‬‬ ‫ﻓﺘﻌﺠﺰﻭﺍ ﻋﻨﻬﺎ" ‪.‬‬ ‫ﻓﺎﻣﺘﻨﺎﻉ ﺍﻟﻨﱯ )ﺹ( ﻋﻦ ﺍﳋﺮﻭﺝ ﱂ ﻳﻜﻦ ﻟﺬﺍﺕ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﺇﳕﺎ ﻛﺎﻥ ﻟﻌﺎﻣﻞ ﺯﻣﺎﱐ؛ ﻷﻥ ﺯﻣﺎﻧﻪ ﺯﻣﺎﻥ‬ ‫ﻭﺣﻲ ﻭﺗﺸﺮﻳﻊ‪ ،‬ﻓﺨﺸﻲ ﺃﻥ ﺗﻔﺮﺽ ﻋﻠﻰ ﺃﻣﺘﻪ ﺗﻠﻚ ﺍﻟﺼﻼﺓ‪ ،‬ﻓﻠﻢ ﳜﺮﺝ ﺭﲪﺔ ‪‬ﻢ‪ ،‬ﻻ ﳋﻮﻓﻪ ﺃﻥ ﻳﻔﺮﺽ‬ ‫ﺍﷲ ﺍﳊﻜﻴﻢ ﺍﻟﻌﻠﻴﻢ ﻣﺎ ﻻ ﻳﻄﻴﻘﻪ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﻫﺬﺍ ﻻ ﳝﻜﻦ ﺃﻥ ﳛﺪﺙ ﰲ ﺍﻟﺘﺸﺮﻳﻊ ﺃﺑﺪﺍ‪ ،‬ﻭﺍﷲ ﻻ ﻳﻜﻠـﻒ‬ ‫ﺍﻟﻨﺎﺱ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺇﻻ ﲟﺎ ﻳﻄﻴﻘﻮﻥ‪" ،‬ﻻ ﻳﻜﻠﻒ ﺍﷲ ﻧﻔﺴﺎ ﺇﻻ ﻭﺳﻌﻬﺎ"‪ ،‬ﺇﺫﹰﺍ ﻗﻮﻟﻪ "ﻓﺘﻌﺠﺰﻭﺍ ﻋﻨﻬﺎ" ﻣﻌﻨﺎﻩ‬ ‫ﺗﺸﻖ ﻋﻠﻴﻜﻢ ﻓﺘﺘﺮﻛﻮﻫﺎ ﻣﻊ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻴﻬﺎ‪.‬‬ ‫ﻗﺎﻝ ﺍﻟﺸﺎﻃﱯ )ﺕ‪790‬ﻫـ(‪" :‬ﻓﺘﺄﻣﻠﻮﺍ‪ ،‬ﻓﻔﻲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﻛﻮﻧﻪ ﺳﻨﺔ‪ ،‬ﻓﺈﻥ ﻗﻴﺎﻣـﻪ‬ ‫ﺃﻭﻻ ‪‬ﻢ ﺩﻟﻴﻞ ﻋﻠﻰ ﺻﺤﺔ ﺍﻟﻘﻴﺎﻡ ﰲ ﺍﳌﺴﺠﺪ ﲨﺎﻋﺔ ﰲ ﺭﻣﻀﺎﻥ‪ ،‬ﻭﺍﻣﺘﻨﺎﻋﻪ ﺑﻌﺪ ﺫﻟﻚ ﻣـﻦ ﺍﳋـﺮﻭﺝ‬ ‫‪ 42‬ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺑﻘﺎﻥ‪ :‬ﺝ‪ ،2‬ﺹ‪ ،575‬ﺭﻗﻢ ‪ ،1508‬ﻭﻣﺴﻠﻢ‪ :‬ﻛﺘﺎﺏ ﺍﳊﺞ‪ ،‬ﺑﺎﺏ ﻧﻘﺾ ﺍﻟﻜﻌﺒﺔ‬ ‫ﻭﺑﻨﺎﺋﻬﺎ‪ ،‬ﺝ‪ ،2‬ﺹ‪ ،968‬ﺭﻗﻢ ‪.1333‬‬ ‫‪ 43‬ﺍﻷﻟﺒﺎﱐ‪ :‬ﺳﻠﺴﻠﺔ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤﺔ‪ ،‬ﺝ‪ ،1‬ﺹ‪.106‬‬ ‫‪ 44‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ‪ ،1‬ﺹ‪.109‬‬ ‫‪ 45‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﻛﺘﺎﺏ ﺍﳉﻤﻌﺔ‪ ،‬ﺑﺎﺏ ﻣﻦ ﻗﺎﻝ ﰲ ﺍﳋﻄﺒﺔ ﺑﻌﺪ ﺍﻟﺜﻨﺎﺀ ﺃﻣﺎ ﺑﻌﺪ‪ ،‬ﺝ‪ ،1‬ﺹ‪ ،313‬ﺭﻗـﻢ ‪،882‬‬ ‫ﻭﻛﺘﺎﺏ ﺻﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ‪ ،‬ﺍﻟﺒﺎﺏ ﺍﻷﻭﻝ‪ ،‬ﺝ‪ ،2‬ﺹ‪ ،708‬ﺭﻗﻢ ‪ ،1908‬ﻭﻣﺴﻠﻢ‪ :‬ﻛﺘﺎﺏ ﺍﻟﺼﻮﻡ‪ ،‬ﺑﺎﺏ ﺍﻟﺘﺮﻏﻴـﺐ ﰲ‬ ‫ﻗﻴﺎﻡ ﺭﻣﻀﺎﻥ ﻭﻫﻮ ﺍﻟﺘﺮﺍﻭﻳﺢ‪ ،‬ﺝ‪ ،1‬ﺹ‪ ،524‬ﺭﻗﻢ ‪ 761‬ﻭﻟﻠﻔﻆ ﻟﻪ‪.‬‬

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‫‪ISoIT‬‬

‫ﺧﺸﻴﺔ ﺍﻻﻓﺘﺮﺍﺽ ﻻ ﻳﺪﻝ ﻋﻠﻰ ﺍﻣﺘﻨﺎﻋﻪ ﻣﻄﻠﻘﺎ‪ ،‬ﻷﻥ ﺯﻣﺎﻧﻪ ﻛﺎﻥ ﺯﻣﺎﻥ ﻭﺣﻲ ﻭﺗـﺸﺮﻳﻊ‪ ،‬ﻓـﻴﻤﻜﻦ ﺃﻥ‬ ‫ﻳﻮﺣﻰ ﺇﻟﻴﻪ ﺇﺫﺍ ﻋﻤﻞ ﺑﻪ ﺍﻟﻨﺎﺱ ﺑﺎﻹﻟﺰﺍﻡ؛ ﻓﻠﻤﺎ ﺯﺍﻟﺖ ﻋﻠﺔ ﺍﻟﺘﺸﺮﻳﻊ ﲟﻮﺕ ﺭﺳﻮﻝ ﺍﷲ )ﺹ( ﺭﺟﻊ ﺍﻷﻣـﺮ‬ ‫‪46‬‬ ‫ﺇﱃ ﺃﺻﻠﻪ" ‪.‬‬ ‫‪ -3‬ﻭﻣﺎ ﺭﻭﺍﻩ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﺃﻥ ﺍﻟﻨﱯ )ﺹ( ﻗﺎﻝ‪" :‬ﺇﺫﺍ ﺗـﺰﻭﺝ‬ ‫ﺃﺣﺪﻛﻢ ﺍﻣﺮﺃﺓ ﺃﻭ ﺍﺷﺘﺮﻯ ﺧﺎﺩﻣﺎ ﻓﻠﻴﻘﻞ‪" :‬ﺍﻟﻠﻬﻢ ﺇﱐ ﺃﺳﺄﻟﻚ ﺧﲑﻫﺎ‪ ،‬ﻭﺧﲑ ﻣﺎ ﺟﺒﻠﺘﻬﺎ ﻋﻠﻴﻪ‪ ،‬ﻭﺃﻋـﻮﺫ‬ ‫‪47‬‬ ‫ﺑﻚﻣﻦ ﺷﺮﻫﺎ‪ ،‬ﻭﻣﻦ ﺷﺮ ﻣﺎ ﺟﺒﻠﺘﻬﺎ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﺫﺍ ﺍﺷﺘﺮﻯ ﺑﻌﲑﺍ‪ ،‬ﻓﻠﻴﺄﺧﺬ ﺑﺬﺭﻭﺓ ﺳﻨﺎﻣﻪ‪ ،‬ﻭﻟﻴﻘﻞ ﻣﺜـﻞ‬ ‫‪‬‬ ‫‪48‬‬ ‫ﺫﻟﻚ" ‪.‬‬ ‫ﻭﺭﻭﺩ "ﺷﺮﺍﺀ ﺍﳋﺎﺩﻡ ﻭﺍﻟﺒﻌﲑ" ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻳﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﻟﻮﺣﻆ ﻓﻴﻪ ﺍﻟﺒﻌﺪ ﺍﻟﺰﻣﺎﱐ‪ ،‬ﻓﻘﺪ ﻛﺎﻥ‬ ‫ﺫﻟﻚ ﻟﺰﻣﺎ ‪‬ﻥ ﻛﺎﻥ ﺍﻟﻨﺎﺱ ﻓﻴﻪ ﻳﺸﺘﺮﻭﻥ ﺍﳋﺎﺩﻡ‪ ،‬ﻭﻳﺴﺘﺨﺪﻣﻮﻥ ﺍﻟﺒﻌﲑ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﻻ ﻳﻌﻄﻞ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‬ ‫ﰲ ﻳﻮﻣﻨﺎ ﻫﺬﺍ ﺍﻟﺬﻱ ﱂ ﻳﻌﺪ ﺍﻟﻨﺎﺱ ﻳﻔﻌﻠﻮﻥ ﺫﻟﻚ ﻓﻴﻪ‪ ،‬ﺑﺴﺒﺐ ﺇﻟﻐﺎﺀ ﻗﺎﻧﻮﻥ ﺷﺮﺍﺀ ﺍﻟﻌﺒﻴﺪ ﻭﺍﻹﻣﺎﺀ‪ ،‬ﻭﺗﻐـﲑ‬ ‫ﺍﻟﺰﻣﺎﻥ ﺑﺎﻟﺘﻘﺪﻡ ﺍﻟﺬﻱ ﻭﺻﻞ ﺇﻟﻴﻪ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺃﺻﺒﺢ ﺍﻟﺒﻌﲑ ﻻ ﻳﻌﺮﻑ ﺍﺳﺘﺨﺪﺍﻣﻪ ﺇﻻ ﻗﻠﻴﻼ ﻧﺎﺩﺭﺍ‪ ،‬ﻓﺎﻟـﺪﻋﺎﺀ‬ ‫ﻣﺸﺮﻭﻉ ﻟﻠﺴﻴﺎﺭﺓ ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻷﺩﻭﺍﺕ ﺍﳊﺪﻳﺜﺔ ﺍﳌﺴﺘﺨﺪ‪‬ﻣﺔ ﰲ ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ‪ .‬ﻭﺍﻟﺸﻴﺦ ﺍﻷﻟﺒـﺎﱐ ﻋﻠـﻰ‬ ‫ﺍﻟﺮﻏﻢ ﻣﻦ ﲤﺴﻜﻪ ﺍﻟﺸﺪﻳﺪ ﲝﺮﻓﻴﺔ ﺍﻟﻨﺺ ﺃﺣﻴﺎﻧﹰﺎ ﻳﻘﻮﻝ ﰲ ﻫﺬﻩ ﺍﳌﻨﺎﺳﺒﺔ‪" :‬ﻭﻫﻞ ﻳﺸﺮﻉ ﻫﺬﺍ ﺍﻟـﺪﻋﺎﺀ ﰲ‬ ‫‪49‬‬ ‫ﺷﺮﺍﺀ ﻣﺜﻞ ﺍﻟﺴﻴﺎﺭﺓ؟ ﻭﺟﻮﺍﰊ‪ :‬ﻧﻌﻢ ﳌﺎ ﻳﺮﺟﻰ ﻣﻦ ﺧﲑﻫﺎ‪ ،‬ﻭﳜﺸﻰ ﻣﻦ ﺷﺮﻫﺎ" ‪.‬‬ ‫‪ -4‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ ":ψ‬ﺃﻥ ﺍﻟﻨﱯ )ﺹ(‪ ،‬ﻗﺎﻝ‪" :‬ﺻﻮﻣﻮﺍ ﻟﺮﺅﻳﺘﻪ‪ ،‬ﻭﺃﻓﻄﺮﻭﺍ ﻟﺮﺅﻳﺘﻪ‪ ،‬ﻓـﺈﻥ ﻏﻤـﻲ‬ ‫‪50‬‬ ‫ﻋﻠﻴﻜﻢ ﻓﺄﻛﻤﻠﻮﺍ ﺍﻟﻌﺪﺩ" ‪.‬‬ ‫ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻟﻪ ﺳﺒﺐ ﻏﲑ ﻣﺒﺎﺷﺮ ﻭﻫﻮ ﺃﻥ ﺍﻟﺮﺅﻳﺔ ﺑﺎﻷﺑﺼﺎﺭ ﻫﻲ ﺍﻟﻮﺳﻴﻠﺔ ﺍﻟﺴﻬﻠﺔ ﻭﺍﳌﻘﺪﻭﺭﺓ ﻟﻌﺎﻣﺔ‬ ‫ﺍﻟﻨﺎﺱ ﻛﺎﻧﺖ ﰲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ‪ ،‬ﺣﱴ ﻻ ﻳﻜﻠﻒ ﺍﻟﻨﺎﺱ ﲟﺎ ﻻ ﻳﻄﻴﻘﻮﻥ‪ ،‬ﻓﺠﺎﺀ ﺍﳊـﺪﻳﺚ ﺑﺘﻌـﻴﲔ ﻫـﺬﻩ‬ ‫ﺍﻟﻮﺳﻴﻠﺔ‪ ،‬ﻻ ﻏﲑﻫﺎ ﻣﻦ ﺍﳊﺴﺎﺏ ﺍﻟﻔﻠﻜﻲ ﺃﻭ ﻏﲑﻩ‪ .‬ﻗﺎﻝ ﺍﻟﻨﱯ )ﺹ(‪" :‬ﺇﻧﺎ ﺃﻣﺔ ﺃﻣﻴـﺔ‪ ،‬ﻻ ﻧﻜﺘـﺐ ﻭﻻ‬ ‫‪51‬‬ ‫ﳓﺴﺐ‪ ،‬ﺍﻟﺸﻬﺮ ﻫﻜﺬﺍ ﻭﻫﻜﺬﺍ"‪ -‬ﻳﻌﲏ ﻣﺮﺓ ﺗﺴﻌﺔ ﻭﻋﺸﺮﻳﻦ‪ ،‬ﻭﻣﺮﺓ ﺛﻼﺛﲔ ‪.-‬‬ ‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺃﲪﺪ ﺷﺎﻛﺮ‪" :‬ﳑﺎ ﻻ ﺷﻚ ﻓﻴﻪ‪ ،‬ﺃﻥ ﺍﻟﻌﺮﺏ ﻗﺒﻞ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﰲ ﺻـﺪﺭ ﺍﻹﺳـﻼﻡ ﱂ‬ ‫ﻳﻜﻮﻧﻮﺍ ﻳﻌﺮﻓﻮﻥ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻔﻠﻜﻴﺔ ﻣﻌﺮﻓﺔ ﻋﻠﻤﻴﺔ ﺟﺎﺯﻣﺔ‪ ،‬ﻛﺎﻧﻮﺍ ﺃﻣﺔ ﺃﻣﻴﲔ‪ ،‬ﻻ ﻳﻜﺘﺒﻮﻥ ﻭﻻ ﳛﺴﺒﻮﻥ‪ ،‬ﻣﻦ‬ ‫‪ 46‬ﺍﻟﺸﺎﻃﱯ‪ ،‬ﺃﰊ ﺇﺳﺤﺎﻕ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻣﻮﺳﻰ‪ :‬ﺍﻻﻋﺘﺼﺎﻡ )ﲢﻘﻴﻖ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﺍﳌﻬﺪﻱ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﰊ‪،‬‬ ‫ﻁ‪1417 ،1‬ﻫـ‪1996/‬ﻡ( ﺹ‪.147‬‬ ‫‪ 47‬ﺍﻟﺬﺭﻭﺓ‪ :‬ﺃﻋﻠﻰ ﺍﻟﺸﻲﺀ‪.‬‬ ‫‪ 48‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ‪ :‬ﻛﺘﺎﺏ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﺑﺎﺏ ﰲ ﺟﺎﻣﻊ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﺝ‪ ،2‬ﺹ‪ ،348‬ﺭﻗﻢ ‪ ،2160‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ‪ :‬ﻛﺘﺎﺏ‬ ‫ﺍﻟﺒﻴﻮﻉ‪ ،‬ﺑﺎﺏ ﺷﺮﺍﺀ ﺍﻟﺮﻗﻴﻖ‪ ،‬ﺝ‪ ،2‬ﺹ‪ ،757‬ﺭﻗﻢ ‪ ،2252‬ﻭﺻﺤﺤﻪ ﺍﳊـﺎﻛﻢ ﰲ ﺍﳌـﺴﺘﺪﺭﻙ‪ ،‬ﺝ‪ ،2‬ﺹ‪،542‬‬ ‫ﻭﻭﺍﻓﻘﻪ ﺍﻟﺬﻫﱯ‪.‬‬ ‫‪ 49‬ﺍﻷﻟﺒﺎﱐ‪ ،‬ﳏﻤﺪ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ‪ :‬ﺁﺩﺍﺏ ﺍﻟﺰﻓﺎﻑ )ﺑﲑﻭﺕ‪ ،‬ﺍﳌﻜﺘﺐ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺩ‪.‬ﻁ‪1989،‬ﻡ( ﺹ‪.21‬‬ ‫‪ 50‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﻛﺘﺎﺏ ﺍﻟﺼﻮﻡ‪ ،‬ﺑﺎﺏ ﻗﻮﻝ ﺍﻟﻨﱯ )ﺹ( ﺇﺫﺍ ﺭﺃﻳﺘﻢ ﺍﳍﻼﻝ ﻓﺼﻮﻣﻮﺍ ﻭﺇﺫﺍ ﺭﺃﻳﺘﻤﻮﻩ ﻓﺄﻓﻄﺮﻭﺍ‪ ،‬ﺝ‪،2‬‬ ‫ﺹ‪ ،674‬ﺭﻗﻢ‪ ،1810‬ﻭﻣﺴﻠﻢ ﻭﺍﻟﻠﻔﻆ ﻟﻪ‪ :‬ﻛﺘﺎﺏ ﺍﻟﺼﻴﺎﻡ‪ ،‬ﺑﺎﺏ ﻭﺟﻮﺏ ﺻﻮﻡ ﺭﻣﻀﺎﻥ ﻟﺮﺅﻳﺔ ﺍﳍﻼﻝ ﻭﺍﻟﻔﻄﺮ ﻟﺮﺅﻳﺔ‬ ‫ﺍﳍﻼﻝ ﻭﺃﻧﻪ ﺇﺫﺍ ﻏﻢ ﰲ ﺃﻭﻟﻪ ﺃﻭ ﺁﺧﺮﻩ ﺃﻛﻤﻠﺖ ﻋﺪﺓ ﺍﻟﺸﻬﺮ ﺛﻼﺛﲔ ﻳﻮﻣﺎ‪ ،‬ﺝ‪ ،2‬ﺹ‪ ،759‬ﺭﻗﻢ ‪.1080‬‬ ‫‪ 51‬ﺳﺒﻖ ﲣﺮﳚﻪ‪.‬‬

‫ﳏﻤﺪ ﻋﺼﺮﻱ ﺯﻳﻦ ﺍﻟﻌﺎﺑﺪﻳﻦ ‪13 -‬‬

‫ﺷﺪﺍ ﻣﻨﻬﻢ ﺷﻴﺌﺎ ﻣﻦ ﺫﻟﻚ ﻓﺈﳕﺎ ﻳﻌﺮﻑ ﻣﺒﺎﺩﺉ ﺃﻭ ﻗﺸﻮﺭﺍ‪ ،‬ﺃﻭ ﻋﺮﻓﻬﺎ ﺑﺎﳌﻼﺣﻈﺔ ﻭﺍﻟﺘﺘﺒﻊ‪ ،‬ﺃﻭ ﺑﺎﻟـﺴﻤﺎﻉ‬ ‫ﻭﺍﳋﱪ‪ ،‬ﱂ ﻳﱭ ﻋﻠﻰ ﻗﻮﺍﻋﺪ ﺭﻳﺎﺿﻴﺔ‪ ،‬ﻭﻻ ﺑﺮﺍﻫﲔ ﻗﻄﻌﻴﺔ ﺗﺮﺟﻊ ﺇﱃ ﻣﻘﺪﻣﺎﺕ ﺃﻭﻟﻴﺔ ﻳﻘﻴﻨﻴﺔ‪ ،‬ﻟﺬﻟﻚ ﺟﻌﻞ‬ ‫ﺭﺳﻮﻝ ﺍﷲ )ﺹ( ﻣﺮﺟﻊ ﺇﺛﺒﺎﺕ ﺍﻟﺸﻬﺮ ﰲ ﻋﺒﺎﺩ‪‬ﻢ ﺇﱃ ﺍﻷﻣﺮ ﺍﻟﻘﻄﻌﻲ ﺍﳌﺸﺎﻫﺪ ﺍﻟﺬﻱ ﻫﻮ ﰲ ﻣﻘﺪﻭﺭ ﻛﻞ‬ ‫ﻭﺍﺣﺪ ﺃﻭ ﰲ ﻣﻘﺪﻭﺭ ﺃﻛﺜﺮﻫﻢ‪ ،‬ﻭﻫﻮ ﺭﺅﻳﺔ ﺍﳍﻼﻝ ﺑﺎﻟﻌﲔ ﺍ‪‬ﺮﺩﺓ"‪ .‬ﻭﻗﺎﻝ ﺃﻳﻀﺎ‪" :‬ﻭﺍﻟﻌﻠـﺔ ﺗـﺪﻭﺭ ﻣـﻊ‬ ‫ﺍﳌﻌﻠﻮﻝ ﻭﺟﻮﺩﺍ ﻭﻋﺪﻣﺎ‪ ،‬ﻓﺈﺫﺍ ﺧﺮﺟﺖ ﺍﻷﻣﺔ ﻋﻦ ﺃﻣﻴﺘﻬﺎ‪ ،‬ﻭﺻﺎﺭﺕ ﺗﻜﺘﺐ ﻭﲢﺴﺐ‪ ،‬ﺃﻋﲏ ﺻـﺎﺭﺕ ﰲ‬ ‫ﳎﻤﻮﻋﻬﺎ ﳑﻦ ﻳﻌﺮﻑ ﻫﺬﻩ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﻭﺃﻣﻜﻦ ﺍﻟﻨﺎﺱ – ﻋﺎﻣﺘﻬﻢ ﻭﺧﺎﺻﺘﻬﻢ ‪ -‬ﺃﻥ ﻳـﺼﻠﻮﺍ ﺇﱃ ﺍﻟـﻴﻘﲔ‬ ‫ﻭﺍﻟﻘﻄﻊ ﰲ ﺣﺴﺎﺏ ﺃﻭﻝ ﺍﻟﺸﻬﺮ‪ ،‬ﺃﻣﻜﻦ ﺃﻥ ﻳﺜﻘﻮﺍ ‪‬ﺬﺍ ﺍﳊﺴﺎﺏ ﺛﻘﺘﻬﻢ ﺑﺎﻟﺮﺅﻳﺔ ﺃﻭ ﺃﻗﻮﻯ‪ ،‬ﺇﺫﺍ ﺻﺎﺭ ﻫﺬﺍ‬ ‫ﺷﺄ‪‬ﻢ ﰲ ﲨﺎﻋﺘﻬﻢ‪ ،‬ﻭﺯﺍﻟﺖ ﻋﻠﺔ ﺍﻷﻣﻴﺔ‪ ،‬ﻭﺟﺐ ﺃﻥ ﻳﺮﺟﻌﻮﺍ ﺇﱃ ﺍﻟﻴﻘﲔ ﺍﻟﺜﺎﺑﺖ‪ ،‬ﻭﺃﻥ ﻳﺄﺧﺬﻭﺍ ﰲ ﺇﺛﺒﺎﺕ‬ ‫‪52‬‬ ‫ﺍﻷﻫﻠﺔ ﺑﺎﳊﺴﺎﺏ ﻭﺣﺪﻩ‪ ،‬ﻭﺃﻥ ﻻ ﻳﺮﺟﻌﻮﺍ ﺇﱃ ﺍﻟﺮﺅﻳﺔ ﺇﻻ ﺣﲔ ﻳﺴﺘﻌﺼﻲ ﻋﻠﻴﻬﻢ ﺍﻟﻌﻠﻢ ﺑﻪ"‬ ‫ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺒﻌﺪ ﺍﳌﻜﺎﱐ‪:‬‬ ‫ﻧﻌﲏ ﺑﺎﻟﺒﻌﺪ ﺍﳌﻜﺎﱐ ﰲ ﺍﳊﺪﻳﺚ "ﺣﺎﻻﺕ ﺍﳌﻜﺎﻥ ﺍﳌﺘﺴﺒﺒﺔ ﻟﺼﺪﻭﺭ ﺍﳊﺪﻳﺚ ﺁﻧﺌﺬ" ﻛﻮﺍﻗﻊ ﺍﳌﻜـﺎﻥ‬ ‫ﺍﻟﺬﻱ ﻭﺭﺩ ﻓﻴﻪ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﻣﻮﻗﻌﻪ‪ ،‬ﻭﺟﻮ‪‬ﻩ‪ ،‬ﻭﺍﻷﺷﻴﺎﺀ ﺍﻟﱵ ﺣﻮﻟﻪ‪ .‬ﻣﻦ ﺃﻣﺜﻠﺘﻪ‪:‬‬ ‫‪ -1‬ﻋﻦ ﺃﰊ ﺃﻳﻮﺏ ﺍﻷﻧﺼﺎﺭﻱ )ﺭ( ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ )ﺹ(‪" :‬ﺇﺫﺍ ﺃﺗﻰ ﺃﺣﺪﻛﻢ ﺍﻟﻐﺎﺋﻂ ﻓـﻼ‬ ‫‪53‬‬ ‫ﻳﺴﺘﻘﺒﻞ ﺍﻟﻘﺒﻠﺔ‪ ،‬ﻭﻻ ‪‬ﻳ ‪‬ﻮﻟﱢﻬﺎ ﻇﻬﺮﻩ‪ ،‬ﺷﺮ‪‬ﻗﻮﺍ ﺃﻭ ﻏﺮ‪‬ﺑﻮﺍ" ‪.‬‬ ‫ﻗﺎﻝ ﺍﳋﻄﺎﰊ )ﺕ‪388‬ﻫـ(‪" :‬ﺷﺮﻗﻮﺍ ﺃﻭ ﻏﺮﺑﻮﺍ؛ ﻫﺬﺍ ﺧﻄﺎﺏ ﻷﻫﻞ ﺍﳌﺪﻳﻨﺔ ﻭﳌﻦ ﻛﺎﻥ ﻗﺒﻠﺘـﻬﻢ‬ ‫‪54‬‬ ‫ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﺴﻤﺖ‪ ،‬ﻓﺄﻣﺎ ﻣﻦ ﻛﺎﻥ ﻗﺒﻠﺘﻪ ﺇﱃ ﺟﻬﺔ ﺍﳌﻐﺮﺏ ﺃﻭ ﺍﳌﺸﺮﻕ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﻐﺮﺏ ﻭﻻ ﻳﺸﺮﻕ" ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﳌﺒﺎﺭﻛﻔﻮﺭﻱ )ﺕ‪1353‬ﻫـ(‪" :‬ﻓﻘﻮﻟﻪ‪" :‬ﺷﺮﻗﻮﺍ ﺃﻭ ﻏﺮﺑﻮﺍ" ﻟﻴﺲ ﻋﺎﻣﺎ ﳉﻤﻴﻊ ﺃﻫﻞ ﺍﻷﺭﺽ‪ ،‬ﺑﻞ‬ ‫ﻫﻮ ﺧﺎﺹ ﳌﻦ ﻛﺎﻥ ﺑﺎﳌﺪﻳﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﻭﻋﻠﻰ ﲰﺘﻬﺎ‪ ،‬ﻓﻜﺬﻟﻚ ﻫﺬﺍ ﳛﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﳐـﺼﻮﺻﺎ ﺑﺄﻫـﻞ‬ ‫‪55‬‬ ‫ﺍﳊﺠﺎﺯ ﻭﻣﺎ ﻭﺍﻻﻫﻢ" ‪.‬‬ ‫‪56‬‬ ‫ﻟﺬﻟﻚ ﻗﺎﻝ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺍﻟﻘﻴﻢ )ﺕ‪751‬ﻫـ( ‪" :‬ﺧﻄﺎﺏ ﺍﻟﻨﱯ ﻧﻮﻋﺎﻥ‪ :‬ﻋﺎﻡ ﻷﻫﻞ ﺍﻷﺭﺽ‪،‬‬ ‫ﻭﺧﺎﺹ ﺑﺒﻌﻀﻬﻢ‪ .‬ﻓﺎﻷﻭﻝ‪ ،‬ﻛﻌﺎﻣﺔ ﺧﻄﺎﺑﻪ‪ .‬ﻭﺍﻟﺜﺎﱐ‪ ،‬ﻛﻘﻮﻟﻪ "ﻻ ﺗﺴﺘﻘﺒﻠﻮﺍ ﺍﻟﻘﺒﻠﺔ ﺑﻐﺎﺋﻂ ﻭﻻ ﺑـﻮﻝ ﻭﻻ‬ ‫‪57‬‬ ‫ﺗﺴﺘﺪﺑﺮﻭﻫﺎ‪ ،‬ﻭﻟﻜﻦ ﺷﺮﻗﻮﺍ ﺃﻭ ﻏﺮﺑﻮﺍ" ‪ .‬ﻓﻬﺬﺍ ﻟﻴﺲ ﲞﻄﺎﺏ ﻷﻫﻞ ﺍﳌﺸﺮﻕ ﻭﺍﳌﻐﺮﺏ‪ ،‬ﻭﻻ ﺍﻟﻌـﺮﺍﻕ‪،‬‬ ‫‪ 52‬ﻧﻘﻼ ﻣﻦ ﺍﻟﻘﺮﺿﺎﻭﻱ‪ ،‬ﻛﻴﻒ ﻧﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻟﺴﻨﺔ )ﻣﺼﺮ‪ ،‬ﺩﺍﺭ ﺍﻟﻮﻓﺎﺀ‪ ،‬ﻁ‪1992 ،5‬ﻡ( ﺹ‪.148‬‬ ‫‪ 53‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﻛﺘﺎﺏ ﺍﻟﻄﻬﺎﺭﺓ‪ ،‬ﺑﺎﺏ ﻻ ﺗﺴﺘﻘﺒﻞ ﺍﻟﻘﺒﻠﺔ ﺑﻐﺎﺋﻂ ﺃﻭ ﺑﻮﻝ ﺇﻻ ﻋﻨﺪ ﺍﻟﺒﻨﺎﺀ ﺟﺪﺍﺭ ﺃﻭ ﳓـﻮﻩ‪ ،‬ﺝ‪،1‬‬ ‫ﺹ‪ ،66‬ﺭﻗﻢ ‪ ،144‬ﻭﻣﺴﻠﻢ‪ :‬ﻛﺘﺎﺏ ﺍﻟﻄﻬﺎﺭﺓ‪ ،‬ﺑﺎﺏ ﺍﻻﺳﺘﻄﺎﺑﺔ‪ ،‬ﺝ‪ ،1‬ﺹ‪ ،224‬ﺭﻗﻢ‪.264‬‬ ‫‪ 54‬ﺍﳋﻄﺎﰊ‪ ،‬ﺃﺑﻮ ﺳﻠﻴﻤﺎﻥ ﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ‪ :‬ﻣﻌﺎﱂ ﺍﻟﺴﻨﻦ )ﺑﲑﻭﺕ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﻁ‪ (2001‬ﺝ‪،1‬‬ ‫ﺹ‪.154‬‬ ‫‪ 55‬ﺍﳌﺒﺎﺭﻛﻔﻮﺭﻱ‪ ،‬ﲢﻔﺔ ﺍﻷﺣﻮﺫﻱ‪ ،‬ﺝ‪ ،6‬ﺹ ‪.199‬‬ ‫‪ 56‬ﺍﺑﻦ ﻗﻴﻢ ﺍﳉﻮﺯﻳﺔ‪ ،‬ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺑﻜﺮ‪ :‬ﺯﺍﺩ ﺍﳌﻌﺎﺩ ﰲ ﻫﺪﻱ ﺧﲑ ﺍﻟﻌﺒﺎﺩ )ﲢﻘﻴﻖ ﺷﻌﻴﺐ ﺍﻷﺭﻧﺆﻭﻁ ﻭﻋﺒـﺪ ﺍﻟﻘـﺪﻳﺮ‬ ‫ﺍﻷﺭﻧﺆﻭﻁ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﻁ‪1986 ،14‬ﻡ( ﺝ‪ ،4‬ﺹ‪.26-25‬‬ ‫‪ 57‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﻛﺘﺎﺏ ﺍﻟﻘﺒﻠﺔ‪ ،‬ﺑﺎﺏ ﻗﺒﻠﺔ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ﺝ‪ ،1‬ﺹ‪ 54‬ﺭﻗﻢ ﺍﳊـﺪﻳﺚ ‪ ،386‬ﻭﻣـﺴﻠﻢ‪ :‬ﻛﺘـﺎﺏ‬ ‫ﺍﻟﻄﻬﺎﺭﺓ‪ ،‬ﺑﺎﺏ ﺍﻻﺳﺘﻄﺎﺑﺔ‪ :‬ﺝ‪ ،1‬ﺹ‪ 224‬ﺭﻗﻢ ‪.264‬‬

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‫‪ISoIT‬‬

‫ﻭﻟﻜﻦ ﻷﻫﻞ ﺍﳌﺪﻳﻨﺔ‪ ،‬ﻭﻣﺎ ﻋﻠﻰ ﲰﺘﻬﺎ ﻛﺎﻟﺸﺎﻡ ﻭﻏﲑﻫﺎ‪ .‬ﻭﻛﺬﻟﻚ ﻗﻮﻟﻪ‪" :‬ﻣﺎ ﺑﲔ ﺍﳌـﺸﺮﻕ ﻭﺍﳌﻐـﺮﺏ‬ ‫‪58‬‬ ‫ﻗﺒﻠﺔ "‪.‬‬ ‫‪ -2‬ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪ ،‬ﻗﺎﻝ‪" :‬ﻓﺮﺽ ﺭﺳﻮﻝ ﺍﷲ )ﺹ( ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﺻﺎﻋﺎ ﻣﻦ ﲤﺮ‪،‬‬ ‫ﺃﻭ ﺻﺎﻋﺎ ﻣﻦ ﺷﻌﲑ‪ ،‬ﻋﻠﻰ ﺍﻟﻌﺒﺪ ﻭﺍﳊﺮ‪ ،‬ﻭﺍﻟﺬﻛﺮ ﻭﺍﻷﻧﺜﻰ‪ ،‬ﻭﺍﻟﺼﻐﲑ ﻭﺍﻟﻜﺒﲑ‪ ،‬ﻣﻦ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺃﻣﺮ ‪‬ﺎ ﺃﻥ‬ ‫‪59‬‬ ‫ﺗﺆﺩﻯ ﻗﺒﻞ ﺧﺮﻭﺝ ﺍﻟﻨﺎﺱ ﺇﱃ ﺍﻟﺼﻼﺓ" ‪.‬‬ ‫ﻓﺘﺨﺼﻴﺺ ﺍﻟﻨﱯ )ﺹ( ﺑﺬﻛﺮ ﺍﻟﺘﻤﺮ ﻭﺍﻟﺸﻌﲑ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻓﻴﻪ ﻣﻠﺤﻆ ﻣﻜﺎﱐ؛ ﻷ‪‬ﻤـﺎ ﻛﺎﻧـﺎ‬ ‫ﻗﻮﺕ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ﺁﻧﺬﺍﻙ‪ ،‬ﻓﻤﻦ ﻛﺎﻥ ﻗﻮﺗﻪ ﻣﺜﻞ ﻗﻮﺕ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ‪ ،‬ﺣﻜﻤﻪ ﻛﻤﺎ ﺫﻛـﺮ ﰲ ﺍﳊـﺪﻳﺚ‪.‬‬ ‫ﻟﺬﻟﻚ ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ )ﺭ( ﺭﺍﻭﻱ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪" :‬ﻛﻨﺎ ﳔﺮﺝ ﰲ ﻋﻬﺪ ﺭﺳﻮﻝ ﺍﷲ )ﺹ( ﻳـﻮﻡ‬ ‫‪60‬‬ ‫ﺍﻟﻔﻄﺮ ﺻﺎﻋﺎ ﻣﻦ ﻃﻌﺎﻡ"‪ .‬ﰒ ﻗﺎﻝ‪" :‬ﻭﻛﺎﻥ ﻃﻌﺎﻣﻨﺎ ﺍﻟﺸﻌﲑ‪ ،‬ﻭﺍﻟﺰﺑﻴﺐ‪ ،‬ﻭﺍﻷﻗﻂ‪ ،‬ﻭﺍﻟﺘﻤﺮ" ‪ .‬ﻭﻟـﺬﻟﻚ‬ ‫ﺫﻫﺐ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﺇﱃ ﻣﺎ ﺣﻜﺎﻩ ﻋﻨﻬﻢ ﺍﺑﻦ ﺩﻗﻴﻖ ﺍﻟﻌﻴﺪ )ﺕ‪702‬ﻫـ(‪" :‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ‪ :‬ﻻ ﲣﺮﺝ‬ ‫ﺇﻻ ﻏﺎﻟﺐ ﻗﻮﺕ ﺍﻟﺒﻠﺪ‪ ،‬ﻭﺇﳕﺎ ﺫﻛﺮﺕ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﻷ‪‬ﺎ ﻛﺎﻧﺖ ﻣﻘﺘﺎﺗﺔ ﺑﺎﳌﺪﻳﻨﺔ ﰲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ‪ ،‬ﻓﻌﻠـﻰ‬ ‫‪61‬‬ ‫ﻫﺬﺍ ﻻ ﳚﺰﺉ ﺑﺄﺭﺽ ﻣﺼﺮ ﺇﻻ ﺇﺧﺮﺍﺝ ﺍﻟﱪ ﻷﻧﻪ ﻏﺎﻟﺐ ﺍﻟﻘﻮﺕ" ‪.‬‬ ‫ﻭﻋﻠﻴﻪ ﺃﻗﻮﻝ‪ :‬ﻻ ﳚﺰﺉ ﻷﻫﻞ ﻣﺎﻟﻴﺰﻳﺎ ﺇﻻ ﺇﺧﺮﺍﺝ ﺍﻷﺭﺯ ﻷﻧﻪ ﻏﺎﻟﺐ ﻗﻮﺕ ﺑﻠﺪﻫﻢ‪ .‬ﻭﻟﻦ ﻳﻔﻀﻞ ﺍﻵﻥ‬ ‫ﺃﻥ ﲣﺮﺝ ﺻﺪﻗﺔ ﺍﻟﻔﻄﺮ ﰲ ﺻﻮﺭﺓ ﺍﻟﺜﻤﻦ ﻷﻧﻪ ﺃﻧﻔﻊ ﻟﻠﻔﻘﺮﺍﺀ ﻭﺍﳌﺴﺎﻛﲔ‪.‬‬ ‫‪ -3‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ )ﺭ( ﻗـﺎﻝ‪ :‬ﻗـﺎﻝ ﺍﻟـﻨﱯ )ﺹ(‪" :‬ﺇﻥ ﺍﻟﻴﻬـﻮﺩ ﻭﺍﻟﻨـﺼﺎﺭﻯ ﻻ ﻳـﺼﺒﻐﻮﻥ‬ ‫‪62‬‬ ‫ﻓﺨﺎﻟﻔﻮﻫﻢ" ‪ .‬ﻭﻋﻦ ﺃﰊ ﺃﻣﺎﻣﺔ )ﺭ( ﻳﻘﻮﻝ‪ :‬ﺧﺮﺝ ﺭﺳﻮﻝ ﺍﷲ )ﺹ( ﻋﻠﻰ ﻣﺸﻴﺨﺔ ﻣﻦ ﺍﻷﻧﺼﺎﺭ ﺑﻴﺾ‬ ‫‪63‬‬ ‫ﳊﺎﻫﻢ‪ ،‬ﻓﻘﺎﻝ‪" :‬ﻳﺎ ﻣﻌﺸﺮ ﺍﻷﻧﺼﺎﺭ ﲪ‪‬ﺮﻭﺍ ﻭﺻﻔﱢﺮﻭﺍ‪ ،‬ﻭﺧﺎﻟﻔﻮﺍ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ‪. "...‬‬ ‫ﻟﻮﺣﻆ ﰲ ﻫﺬﻳﻦ ﺍﳊﺪﻳﺜﲔ – ﻓﻴﻤﺎ ﺃﺭﻯ – ﺍﻟﺒﻌﺪﺍﻥ ﺍﻟﺰﻣﺎﱐ ﻭﺍﳌﻜﺎﱐ ﻣﻌﹰﺎ‪.‬‬ ‫ﺃﻣﺎ ﺍﻟﺒﻌﺪ ﺍﻟﺰﻣﺎﱐ ﻓﻸﻥ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﰲ ﺫﻟﻚ ﺍﻟﺰﻣﺎﻥ ﻣﺎ ﻛﺎﻧﻮﺍ ﻳﺼﺒﻐﻮﻥ ﳊﺎﻫﻢ ﻭﺃﺷﻌﺎﺭﻫﻢ‪،‬‬ ‫ﻭﻟﻜﻦ ﺍﻟﻴﻮﻡ ﻓﻬﻢ ﺃﺳﺒﻖ ﺍﻟﻨﺎﺱ ﺇﱃ ﺫﻟﻚ‪ ،‬ﻭﻳﻔﻌﻞ ﻏﲑﻫﻢ ﺫﻟﻚ ﺗﻘﻠﻴﺪﺍ ﳍﻢ‪ ،‬ﻭﺍﻓﺘﺨﺎﺭﺍ ‪‬ﻢ ﳌﺎ ﻫﻢ ﻋﻠﻴﻪ ﻣﻦ‬ ‫‪ 58‬ﺍﳊﺪﻳﺚ ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ‪ :‬ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﺃﻥ ﺑﲔ ﺍﳌﺸﺮﻕ ﻭﺍﳌﻐﺮﺏ ﻗﺒﻠﺔ‪ ،‬ﺝ‪ ،2‬ﺹ‪ ،171‬ﺭﻗـﻢ‬ ‫ﺍﳊﺪﻳﺚ ‪ 342‬ﻭﻗﺎﻝ‪" :‬ﺣﺴﻦ ﺻﺤﻴﺢ"‪ ،‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ‪ :‬ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ‪ ،‬ﺑﺎﺏ ﺍﻟﻘﺒﻠﺔ‪،‬ﺝ‪ ،1‬ﺹ‪ ،323‬ﺭﻗـﻢ ﺍﳊـﺪﻳﺚ‬ ‫‪ ،1011‬ﻭﺻﺤﺤﻪ ﺍﳊﺎﻛﻢ ﰲ ﺍﳌﺴﺘﺪﺭﻙ‪ ،‬ﺝ‪ ،1‬ﺹ‪ ،456‬ﻭﺃﻗﺮﻩ ﺍﻟﺬﻫﱯ‪.‬‬ ‫‪ 59‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﻛﺘﺎﺏ ﺃﺑﻮﺍﺏ ﺻﺪﻗﺔ ﺍﻟﻔﻄﺮ‪ ،‬ﺍﻟﺒﺎﺏ ﺍﻷﻭﻝ ﺑﺎﺏ ﻓﺮﺽ ﺻﺪﻗﺔ ﺍﻟﻔﻄﺮ‪ ،‬ﺝ‪ ،2‬ﺹ‪ ،547‬ﺭﻗـﻢ‬ ‫‪ ،1432‬ﻭﻣﺴﻠﻢ‪ :‬ﻛﺘﺎﺏ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺑﺎﺏ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﺝ‪ ،2‬ﺹ‪ ،677‬ﺭﻗﻢ ‪.984‬‬ ‫‪ 60‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﻛﺘﺎﺏ ﺃﺑﻮﺍﺏ ﺻﺪﻗﺔ ﺍﻟﻔﻄﺮ‪ ،‬ﺑﺎﺏ ﺍﻟﺼﺪﻗﺔ ﻗﺒﻞ ﺍﻟﻌﻴﺪ‪ ،‬ﺝ‪ ،2‬ﺹ‪ ،548‬ﺭﻗﻢ ‪.1439‬‬ ‫‪ 61‬ﺍﺑﻦ ﺩﻗﻴﻖ ﺍﻟﻌﻴﺪ‪ ،‬ﺗﻘﻲ ﺍﻟﺪﻳﻦ ﺃﰊ ﺍﻟﻔﺘﺢ ﺇﺣﻜﺎﻡ ﺍﻷﺣﻜﺎﻡ ﺷﺮﺡ ﻋﻤﺪﺓ ﺍﻷﺣﻜﺎﻡ )ﺑﲑﻭﺕ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘـﺐ ﺍﻟﻌﻠﻤﻴـﺔ‪،‬‬ ‫ﻁ‪2000 ،1‬ﻡ(‪ ،‬ﺝ‪ ،4‬ﺹ‪.154‬‬ ‫‪ 62‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﻛﺘﺎﺏ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺫﻛﺮ ﻋﻦ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ‪ ،‬ﺝ‪ ،3‬ﺹ‪ ،1275‬ﺭﻗﻢ ‪ ،3275‬ﻭﻛﺘـﺎﺏ‬ ‫ﺍﻟﻠﺒﺎﺱ‪ ،‬ﺑﺎﺏ ﺍﳋﻀﺎﺏ‪ ،‬ﺝ‪ ،5‬ﺹ‪ ،2210‬ﺭﻗﻢ ‪ ،5559‬ﻣﺴﻠﻢ‪ :‬ﻛﺘﺎﺏ ﺍﻟﻠﺒﺎﺱ ﻭﺍﻟﺰﻳﻨﺔ‪ ،‬ﺑﺎﺏ ﰲ ﳐﺎﻟﻔﺔ ﺍﻟﻴﻬﻮﺩ ﰲ‬ ‫ﺍﻟﺼﺒﻎ‪ ،‬ﺝ‪ ،3‬ﺹ‪ ،1663‬ﺭﻗﻢ ‪.2103‬‬ ‫‪ 63‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ‪ :‬ﺝ‪ ،5‬ﺹ‪ ،264‬ﺭﻗﻢ ‪ ،22337‬ﻭﺣﺴ‪‬ﻨﻪ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺍﻟﻔﺘﺢ‪ :‬ﺝ‪ ،11‬ﺹ‪.547‬‬

‫ﳏﻤﺪ ﻋﺼﺮﻱ ﺯﻳﻦ ﺍﻟﻌﺎﺑﺪﻳﻦ ‪15 -‬‬

‫ﻣﻜﺎﻧﺔ ﻣﺎﺩﻳﺔ ﰲ ﺍﻟﻌﺎﱂ ﺑﺴﺒﺐ ﺗﻘﺪﻣﻬﻢ ﺗﻜﻨﻮﻟﻮﺟﻴﺎﹰ‪ ،‬ﻭﺳﻴﻄﺮ‪‬ﻢ ﻋﻠﻰ ﺍﻵﺧﺮﻳﻦ ﻋﺴﻜﺮﻳﹰﺎ‪ ،‬ﻓﻼ ﺗﺘﺤﻘـﻖ‬ ‫ﺍﻟﻴﻮﻡ ﳐﺎﻟﻔﺘﻬﻢ ﺑﺼﺒﻎ ﺍﻟﺸﻌﺮ‪ ،‬ﺑﻞ ﺑﺎﻟﻌﻜﺲ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﺒﻌﺪ ﺍﳌﻜﺎﱐ ﻓﻸﻥ ﻫﺬﺍ ﺍﳋﻄﺎﺏ ﻛﺎﻥ ﻣﻮﺟﻬﺎ ﻷﻫﻞ ﺍﳊﺠﺎﺯ‪ ،‬ﻓﻠﺬﻟﻚ ﻣﻦ ﻛﺎﻥ ﻣﻨﻬﻢ ﻳﺼﺒﻎ‬ ‫ﺍﻟﺸﻌﺮ ﻻ ﻳﺮﻯ ﻏﺮﻳﺒﺎ ﻓﻴﻬﻢ‪ ،‬ﻓﺎﳌﻜﺎﻥ ﺃﻭ ﺍﻟﺒﻠﺪ ﺍﻟﺬﻱ ﻳﺮﻯ ﺃﻫﻠﻪ ﻣﻦ ﳜﺼﺐ ﺭﺃﺳﻪ ﻏﺮﻳﺒﺎ‪ ،‬ﺃﻭ ﳜﻞ ﲟﺮﻭﺀﺗﻪ‬ ‫ﻓﻴﻬﻢ‪ ،‬ﺗﺮﻛﻪ ﻓﻴﻪ ﺃﻭﱃ‪ ،‬ﻛﻤﺎ ﻟﻮ ﺻﻔﱠﺮ ﺭﺟﻞ ﻣﻠﺘﺰﻡ ﺑﺎﻟﺪﻳﻦ ﰲ ﻣﺎﻟﻴﺰﻳﺎ ﳊﻴﺘﻪ ﺃﻭ ﺭﺃﺳﻪ ﻟﻨﻈﺮ ﺇﻟﻴﻪ ﺍﻟﻨـﺎﺱ‬ ‫ﻧﻈﺮﺓ ﻏﺮﻳﺒﺔ‪ ،‬ﺭﲟﺎ ﻳﺴﺘﻬﺰﺅﻭﻥ ﺑﻪ ﻭﻳﺴﺨﺮﻭﻥ ﻣﻨﻪ‪ ،‬ﻓﺄﻭﱃ ﺃﻥ ﻻ ﻳﻔﻌﻞ ﺫﻟﻚ ﻷﻥ ﺍﳊﺪﻳﺚ ﳜﺎﻃﺐ ﻣـﻦ‬ ‫ﻛﺎﻥ ﺃﻫﻞ ﺑﻠﺪﻩ ﻫﻜﺬﺍ‪ ،‬ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ‪" :‬ﺍﳋﻀﺎﺏ ﻣﻄﻠﻘﺎ ﺃﻭﱃ ﻷﻥ ﻓﻴﻪ ﺍﻣﺘﺜﺎﻝ ﺍﻷﻣﺮ ﰲ ﳐﺎﻟﻔﺔ‬ ‫ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﻓﻴﻪ ﺻﻴﺎﻧﺔ ﺍﻟﺸﻌﺮ ﻋﻦ ﺗﻌﻠﻖ ﺍﻟﻐﺒﺎﺭ ﻭﻏﲑﻩ ﺑﻪ‪ ،‬ﺇﻻ ﺇﻥ ﻛﺎﻥ ﻣﻦ ﻋﺎﺩﺓ ﺃﻫﻞ ﺍﻟﺒﻠﺪ ﺗـﺮﻙ‬ ‫‪64‬‬ ‫ﺍﻟﺼﺒﻎ‪ ،‬ﻭﺃﻥ ﺍﻟﺬﻱ ﻳﻨﻔﺮﺩ ﺑﺪﻭ‪‬ﻢ ﺑﺬﻟﻚ ﻳﺼﲑ ﰲ ﻣﻘﺎﻡ ﺍﻟﺸﻬﺮﺓ ﻓﺎﻟﺘﺮﻙ ﰲ ﺣﻘﻪ ﺃﻭﱃ" ‪.‬‬ ‫‪ -4‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ )ﺹ(‪" :‬ﺍﳋﻤﺮ ﻣـﻦ ﻫـﺎﺗﲔ ﺍﻟـﺸﺠﺮﺗﲔ؛ ﺍﻟﻨﺨﻠـﺔ‬ ‫‪65‬‬ ‫ﻭﺍﻟﻌﻨﺒﺔ" ‪.‬‬ ‫ﻓﺘﺨﺼﻴﺺ ﺍﻟﻨﺨﻠﺔ ﻭﺍﻟﻌﻨﺒﺔ ﺑﺎﻟﺬﻛﺮ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻟﻴﺲ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﻘﺼﺮ ﻋﻠﻴﻬﻤﺎ‪ ،‬ﺑـﻞ ﺟـﺎﺀ‬ ‫ﲣﺼﻴﺼﻬﻤﺎ ﺑﺎﻟﺬﻛﺮ ﻋﻠﻰ ﻣﻌﲎ ﺃﻥ ﺍﳋﻤﺮ ﰲ ﺍﳌﺪﻳﻨﺔ ﻛﺎﻧﺖ ﺗﺘﺨﺬ ﻣﻨﻬﻤﺎ‪ ،‬ﻭﱂ ﻳﻜﻦ ﻋﻨـﺪﻫﻢ ﺇﻻ ﻣـﻦ‬ ‫‪67‬‬ ‫‪66‬‬ ‫ﻫﺬﻳﻦ ﺍﻟﻨﻮﻋﲔ ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻌﺮﰊ ﺍﳌﺎﻟﻜﻲ )ﺕ ‪543‬ﻫـ(‪" :‬ﻫﺬﺍ ﺑﻴﺎﻥ ﻷﻫﻞ ﺍﳌﺪﻳﻨﺔ‪ ،‬ﻭﱂ ﻳﻜـﻦ‬ ‫‪68‬‬ ‫ﻋﻨﺪﻫﻢ ﻣﺸﺮﻭﺏ ﺇﻻ ﻣﻦ ﻫﺬﻳﻦ ﺍﻟﻨﻮﻋﲔ" ‪.‬‬ ‫ﺭﺃﻯ ﺷﺨﺺ ﺃﻧﻪ )ﺹ( ﻛﺎﻥ ﻳﺮﻳﺪ ‪‬ﺬﺍ ﺍﻟﺘﻌﻴﲔ ﺍﳊﺼﺮ ﻋﻠﻰ ﻫﺬﻳﻦ ﺍﻟﻨﻮﻋﲔ ﻓﻘﻂ‪ ،‬ﻭﻟﻴﺲ ﻣﻦ ﻗﺒﻴﻞ‬ ‫ﺍﻟﺘﺄﺛﺮ ﺍﳌﻜﺎﱐ ﻛﻤﺎ ﻣﺮ ﺑﻨﺎ ﰲ ﺩﺭﺍﺳﺔ ﻣﻜﺎﻥ ﺍﻟﻮﺭﻭﺩ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ )ﺕ ‪728‬ﻫـ(‪" :‬ﺃﻫﻞ ﺍﻟﻜﻮﻓﺔ ﰲ‬ ‫ﺑﺎﺏ ﺍﻷﺷﺮﺑﺔ ﳐﺎﻟﻔﻮﻥ ﻷﻫﻞ ﺍﳌﺪﻳﻨﺔ ﻭﻟﺴﺎﺋﺮ ﺍﻟﻨﺎﺱ‪ ،‬ﻟﻴﺴﺖ ﺍﳋﻤﺮ ﻋﻨﺪﻫﻢ ﺇﻻ ﻣﻦ ﺍﻟﻌﻨﺐ‪ ،‬ﻭﻻ ﳛﺮﻣﻮﻥ‬ ‫ﺍﻟﻘﻠﻴﻞ ﻣﻦ ﺍﳌﺴﻜﺮ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﲬﺮﺍ ﻣﻦ ﺍﻟﻌﻨﺐ‪ ،‬ﺃﻭ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﻧﺒﻴﺬ ﺍﻟﺘﻤﺮ ﺃﻭ ﺍﻟﺰﺑﻴﺐ ﺍﻟﻨﻴـﺊ ﺃﻭ‬ ‫‪69‬‬ ‫ﻳﻜﻮﻥ ﻣﻦ ﻣﻄﺒﻮﺥ ﻋﺼﲑ ﺍﻟﻌﻨﺐ" ‪.‬‬ ‫ﻭﻫﺬﺍ ﻓﻀﻼ ﻋﻦ ﺃﻧﻪ ﳜﺎﻟﻒ ﺍﻟﻨﺼﻮﺹ ﺍﻷﺧﺮﻯ‪ ،‬ﻓﺈﻧﻪ ﺃﻳﻀﺎ ﳜﺎﻟﻒ ﺣﻘﻴﻘﺔ ﻻ ﺗﻨﻜﺮ ﰲ ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ‪،‬‬ ‫ﻭﻫﻲ ﺃﻥ ﺍﳌﺎﺩﺓ ﺍﻟﻔﻌﺎﻟﺔ ﰲ ﺍﻹﺳﻜﺎﺭ ﺍﻟﱵ ﺗﺴﻤﻰ ﺑﺎﻟﻜﺤﻮﻝ )‪ (Alcohol‬ﻣﻮﺟﻮﺩﺓ ﻓﻴﻤﺎ ﻳﺘﺨﺪ ﻣﻦ ﺍﻟﻌﻨﺐ‬ ‫‪ 64‬ﺍﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﱐ‪ ،‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ‪ ،‬ﺝ‪ ،11‬ﺹ‪.548‬‬ ‫‪ 65‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ‪ :‬ﻛﺘﺎﺏ ﺍﻷﺷﺮﺑﺔ‪ ،‬ﺑﺎﺏ ﺑﻴﺎﻥ ﺃﻥ ﲨﻴﻊ ﻣﺎ ﻳﻨﺒﺬ ﳑﺎ ﻳﺘﺨﺬ ﻣﻦ ﺍﻟﻨﺨﻞ ﻭﺍﻟﻌﻨﺐ ﻳـﺴﻤﻰ ﲬـﺮﺍ‪ ،‬ﺝ‪،3‬‬ ‫ﺹ‪ ،1573‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ ‪.1985‬‬ ‫‪ 66‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﺴﻨﺪﻱ‪ ،‬ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﳍﺎﺩﻱ‪ :‬ﺷﺮﺡ ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ )ﲢﻘﻴﻖ ﺧﻠﻴﻞ ﻣﺄﻣﻮﻥ ﺷﻴﺤﺎ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ‪،‬‬ ‫ﻁ‪1997 ،2‬ﻡ( ﺝ‪ ،4‬ﺹ‪.63‬‬ ‫‪ 67‬ﻫﻮ ﺃﺑﻮ ﺑﻜﺮ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﳏﻤﺪ ﺍﻹﺷﺒﻴﻠﻲ‪ ،‬ﻭﻟﺪ ﺳﻨﺔ ‪468‬ﻫـ‪ ،‬ﻭﲣﺮﺝ ﺑﺄﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ ﻭﺃﰊ ﺑﻜـﺮ‬ ‫ﺍﻟﺸﺎﺷﻲ ﻭﺃﰊ ﺯﻛﺮﻳﺎ ﺍﻟﺘﱪﻳﺰﻱ‪ ،‬ﻭﱄ ﻗﻀﺎﺀ ﺇﺷﺒﻴﻠﻴﺔ‪ ،‬ﰒ ﻋﺰﻝ ﻓﺄﻗﺒﻞ ﻋﻠﻰ ﺍﻟﺘﺄﻟﻴﻒ ﻭﻧﺸﺮ ﺍﻟﻌﻠﻢ ﻭﺑﻠﻎ ﺭﺗﺒﺔ ﺍﻻﺟﺘـﻬﺎﺩ‪،‬‬ ‫ﺻﻨﻒ ﰲ ﺍﳊﺪﻳﺚ ﻭﺍﻟﻔﻘﻪ ﻭﺍﻷﺻﻮﻝ ﻭﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻷﺩﺏ ﻭﺍﻟﻨﺤﻮ ﻭﺍﻟﺘﺎﺭﻳﺦ ﻣﺎﺕ ﺳﻨﺔ ‪543‬ﻫــ‪ .‬ﺍﻟـﺴﻴﻮﻃﻲ‪،‬‬ ‫ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ‪ ،1‬ﺹ‪.469-468‬‬ ‫‪ 68‬ﻧﻘﻠﻪ ﻋﻨﻪ ﺍﳌﻨﺎﻭﻱ ﰲ ﻓﻴﺾ ﺍﻟﻘﺪﻳﺮ )ﻣﺼﺮ‪ ،‬ﺍﳌﻜﺘﺒﺔ ﺍﻟﺘﺠﺎﺭﻳﺔ ﺍﻟﻜﱪﻯ‪ ،‬ﻁ‪1357 ،1‬ﻫـ( ﺝ‪ ،3‬ﺹ‪.508‬‬ ‫‪ 69‬ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ ،‬ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﳊﻠﻴﻢ‪ :‬ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻨﻮﺭﺍﻧﻴﺔ )ﺑﲑﻭﺕ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﺩ‪.‬ﻁ‪1399 ،‬ﻫـ( ﺹ‪.2‬‬

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‫‪ISoIT‬‬

‫ﻭﺍﻟﺘﻤﺮ‪ ،‬ﻛﻤﺎ ﺗﻮﺟﺪ ﻓﻴﻤﺎ ﻳﺘﺨﺬ ﻣﻦ ﻏﲑﳘﺎ ﻣﻦ ﺍﳌﺴﻜﺮﺍﺕ‪ .‬ﻗﺎﻝ ﺍﻟﺪﻛﺘﻮﺭ‪ .‬ﳏﻤﺪ ﻋﻠﻲ ﺍﻟﺒﺎﺭ‪" :‬ﺍﻟﻜﺤﻮﻝ‬ ‫ﻫﻮ ﺍﺳﻢ ﻋﺎﻡ ﺍﺳﺘﺨﺪﻣﻪ ﻋﻠﻤﺎﺀ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﻟﻴﻄﻠﻘﻮﺍ ﻋﻠﻰ ﲨﻠﺔ ﻣﻦ ﺍﳌﺮﻛﺒﺎﺕ ﺍﻟﻜﻴﻤﺎﻭﻳﺔ ﳍـﺎ ﺧـﺼﺎﺋﺺ‬ ‫‪70‬‬ ‫ﻣﺘﺸﺎ‪‬ﺔ" ‪ .‬ﻭﻗﺎﻝ ﺃﻳﻀﺎ‪" :‬ﻭﳌﺎ ﻛﺎﻥ ﺍﻟﻜﺤﻮﻝ ﺍﻹﺛﻴﻠﻲ )‪ (Ethyl Alcohol‬ﺃﻛﺜﺮ ﺷﻴﻮﻋﹰﺎ ﻭﺍﺳـﺘﻌﻤﺎ ﹰﻻ‪،‬‬ ‫ﺍﺻﻄﻠﺢ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﲣﺼﻴﺼﻪ ﺑﺎﺳﻢ ﺍﻟﻜﺤﻮﻝ‪ .‬ﻫﻮ ﺭﻭﺡ ﺍﳋﻤﺮ‪ ،‬ﻭﻳـﺪﻋﻰ ﺑﺎﻹﳒﻠﻴﺰﻳـﺔ )‪ (Spirit‬ﺃﻱ‬ ‫ﺭﻭﺡ‪ ،‬ﻭﻳﻘﺼﺪﻭﻥ ﺭﻭﺡ ﺍﳋﻤﺮ‪ .‬ﻭﺗﺘﻜﻮﻥ ﺍﻟﻜﺤﻮﻝ ﰲ ﺍﳋﻤﺮ ﺑﻮﺍﺳﻄﺔ )ﺃﻧﺰﳝﺎﺕ( ﲬﺎﺋﺮ ﻣﻮﺟـﻮﺩﺓ ﰲ‬ ‫ﻓﻄﺮ ﻳﺪﻋﻰ )‪ (Yeast‬ﺗﻘﻮﻡ ﺑﺘﺤﻮﻳﻞ ﺍﳌﻮﺍﺩ ﺍﻟﺴﻜﺮﻳﺔ ﺍﳌﻮﺟﻮﺩﺓ ﰲ ﺍﻟﻔﻮﺍﻛﻪ ﻣﺜﻞ ﺍﻟﻌﻨﺐ ﻭﺍﻟﺮﻃﺐ ﻭﺍﻟﺘﲔ‪،‬‬ ‫ﻭﺍﻟﻨﺸﻮﻳﺔ ﺍﳌﻮﺟﻮﺩﺓ ﰲ ﺍﻟﺸﻌﲑ ﻭﺍﻟﺬﺭﺓ ﻭﺍﳊﻨﻄﺔ ﺇﱃ ﻛﺤﻮﻝ ﺇﺛﻴﻠﻲ‪ ...‬ﻭﻗﺪ ﻛﺎﻧـﺖ ﻫـﺬﻩ ﺍﻟﻄﺮﻳﻘـﺔ‬ ‫ﺗﺴﺘﻌﻤﻞ ﻣﻨﺬ ﺃﻗﺪﻡ ﺍﻟﻌﺼﻮﺭ ﺇﱃ ﻳﻮﻣﻨﺎ ﻫﺬﺍ ﻟﻠﺤﺼﻮﻝ ﻋﻠﻰ ﺍﳋﻤﻮﺭ‪ ،‬ﻭ‪‬ﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ﳝﻜﻦ ﺍﳊﺼﻮﻝ ﻋﻠﻰ‬ ‫ﲨﻴﻊ ﺃﻧﻮﺍﻉ ﺍﳌﺸﺮﻭﺑﺎﺕ ﺍﳌﺨﻤﺮﺓ )‪ (Brewed Beverages‬ﻣﺜﻞ ﺍﳉﻌﺔ )ﺍﻟﺒﲑﺓ( ﻣﻦ ﺍﻟﺸﻌﲑ‪ ،‬ﻭﺍﳌﺰﺭ )‪(Ale‬‬ ‫ﻣﻦ ﺍﳊﻨﻄﺔ‪ ،‬ﻭﺍﻟﺴﻜﺮﻛﺔ ﻣﻦ ﺍﻟﺬﺭﺓ‪ ،‬ﻭﺍﻟﺒﺘﻊ ﻣﻦ ﺍﻟﻌﺴﻞ‪ .‬ﻛﻤﺎ ﳝﻜﻦ ‪‬ﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ﺍﳊﺼﻮﻝ ﻋﻠﻰ ﲨﻴﻊ‬ ‫ﺃﻧﻮﺍﻉ ﺍﻷﻧﺒﺬﺓ ﲟﻔﻬﻮﻡ ﺍﻟﻴﻮﻡ )‪ (Wines‬ﻣﺜﻞ ﺍﻟﺸﲑﻱ ﻭﺍﻟﺒﻮﺭﺩﻭ ﻭﺍﻟﺒﻮﺭﺕ ﻭﺍﻟﺸﻤﺒﺎﻧﻴﺎ ﻭﺍﻟﻌﺮﻗﻲ… ﺫﻟـﻚ‬ ‫‪71‬‬ ‫ﺑﺈﺿﺎﻓﺔ ﺍﳋﻤﲑﺓ )‪ (Yeast‬ﺇﱃ ﺍﻟﻔﻮﺍﻛﻪ" ‪.‬‬ ‫ﺍﳋﺘﺎﻡ‪:‬‬ ‫ﺑﻌﺪ ﻋﺮﺽ ﲨﻠﺔ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﻭﺷﺮﺣﻬﺎ‪ ،‬ﺗﻮﺿﺢ ﻟﻨﺎ ﺃﻥ ﳍﺬﻩ ﺍﻷﺑﻌﺎﺩ ﺍﻷﺭﺑﻌﺔ ﺃﺛـﺮﹰﺍ ﻛـﺒﲑﹰﺍ ﰲ‬ ‫ﺗﻜﻮﻳﻦ ﺻﻴﻎ ﺑﻌﺾ ﺍﻟﺴﻨﻦ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﻭﻫﻲ ﰲ ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ ﺩﻟﻴﻞ ﻭﺍﺿﺢ ﻋﻠﻰ ﺃﻥ ﺍﻟـﻨﱯ )ﺹ( ﻛـﺎﻥ‬ ‫ﻳﺮﺍﻋﻲ ﻫﺬﻩ ﺍﻷﺑﻌﺎﺩ ﺗﻄﺒﻴﻘﺎ ﳌﻄﺎﻟﺒﺔ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﷲ ﺍﻟﻔﻌﺎﻟﺔ ﺍﳌﺮﺍﻋﻴﺔ ﻟﻠﺴﻨﻦ ﺍﻹﳍﻴﺔ‪.‬‬ ‫ﻓﻤﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳﻐﻮﺹ ﰲ ﻣﻌﲎ ﺍﳊﺪﻳﺚ ﻻ ﺑﺪ ﻣﻦ ﻓﻬﻤﻪ ﺃﺛﺮ ﻫﺬﻩ ﺍﻷﺑﻌﺎﺩ ﺍﻷﺭﺑﻌﺔ ﻓﻴﻪ‪ ،‬ﺍﻟﱵ ﲢﺘـﻞﱡ‬ ‫ﻣﻜﺎﻧﺎ ﻫﺎﻣﺎ ﰲ ﲢﺪﻳﺪ ﺍﳌﻘﺎﺻﺪ ﺍﻟﻨﺒﻮﻳﺔ ﰲ ﺃﺣﺎﺩﻳﺜﻪ‪.‬‬ ‫ﻭﺃﺧﲑﹰﺍ ﺃﺩﻋﻮ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺃﻥ ﻳﺘﻘﺒﻞ ﺃﻋﻤﺎﻟﻨﺎ ﺍﻟﺼﺎﳊﺔ‪ ،‬ﻭﻳﻮﻓﻘﻨﺎ ﻟﻠﻤﺰﻳﺪ ﻣﻦ ﺧﺪﻣﺔ ﺳﻨﺔ ﻧﺒﻴﻪ‬ ‫ﺻﻠﻮﺍﺕ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻼﻣﻪ‪.‬‬ ‫ﻟﻠﺪﻛﺘﻮﺭ ﳏﻤﺪ ﻋﺼﺮﻱ ﺯﻳﻦ ﺍﻟﻌﺎﺑﺪﻳﻦ‬ ‫‪Penyelaras Sekretariat Falsafah dan Sains Islam‬‬ ‫‪Universiti Sains Malaysia‬‬ ‫‪11800 Penang‬‬

‫‪(Jeddah, Saudi Publishing 70 Muhammad Ali Albar, The Problem Of Alcohol And Its Solution in Islam‬‬ ‫‪and Distributing, 1986):‬ﺹ‪.9‬‬ ‫‪ 71‬ﺩ‪ .‬ﳏﻤﺪ ﻋﻠﻰ ﺍﻟﺒﺎﺭ‪ ،‬ﺍﳋﻤﺮ ﺑﲔ ﺍﻟﻄﺐ ﻭﺍﻟﻔﻘﻪ )ﺍﻟﺪﺍﺭ ﺍﻟﺴﻌﻮﺩﻳﺔ ﻟﻠﻨﺸﺮﺓ ﻭﺍﻟﺘﻮﺯﻳﻊ‪ ،‬ﻁ‪1984 ،6‬ﻡ( ﺹ‪.22‬‬

‫ﳏﻤﺪ ﻋﺼﺮﻱ ﺯﻳﻦ ﺍﻟﻌﺎﺑﺪﻳﻦ ‪17 -‬‬

‫ﺍﳋﺼﺎﺋﺺ ﺍﻟﻠﻐﻮﻳﺔ ﻟﻠﻐﺘﲔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﳌﻼﻳﻮﻳﺔ‪ :‬ﺩﺭﺍﺳﺔ ﻣﻘﺎﺭﻧﺔ‬ ‫ﳏﻤﺪ ﲞﲑ ﺍﳊﺎﺝ ﻋﺒﺪ ﺍﷲ‬

‫ﻣﻠﺨﺺ ﺍﻟﺒﺤﺚ‪:‬‬ ‫‪‬ﺪﻑ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ ﺍﺳﺘﻌﺮﺍﺽ ﺍﻻﺷﻜﺎﻻﺕ ﺍﻟﻨﻈﺮﻳﺔ ﻭﺍﻟﺘﻄﺒﻴﻘﻴﺔ ﺍﻟﱵ ﺗﻮﺍﺟﻪ ﺍﳌﻌﻠﻤﲔ ﻭﺍﻟﻄـﻼﺏ‬ ‫ﺍﳌﻼﻳﻮﻳﲔ ﺍﻟﺬﻳﻦ ﻳﺘﻌﺎﻣﻠﻮﻥ ﻣﻊ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﺗﻨﺎﻗﺶ ﻋﻨﺎﺻﺮ ﺍﻟﺘﺸﺎﺑﻪ ﻭﺍﻻﺧﺘﻼﻑ ﺑﲔ ﺍﻟﻠﻐﺘﲔ ﺍﻟﻌﺮﺑﻴـﺔ‬ ‫ﻭﺍﳌﻼﻳﻮﻳﺔ‪ .‬ﻭﻳﻌﺘﻤﺪ ﺍﳌﺆﻟﻒ ﺃﻥ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ ﺗﺴﺎﻋﺪ ﻋﻠﻤﺎﺀ ﺍﻟﻌﺮﺑﻴﺔ ﻭﻃﻼ‪‬ﺎ ﺍﳌﻼﻳﻮﻳﲔ ﰲ ﲢﻘﻴﻖ ﻓﻬـﻢ‬ ‫ﺃﻓﻀﻞ ﻟﻠﺨﺼﺎﺋﺺ ﺍﻟﻠﻐﻮﻳﺔ ﺍﳌﺸﺘﺮﻛﺔ ﺑﲔ ﺍﻟﻠﻐﺘﲔ‪ ،‬ﻭﺗﻮﺳﻊ ﺇﻃﺎﺭ ﻣﻌﺮﻓﺘﻬﻢ ﺍﻟﻠﻐﻮﻳﺔ‪.‬‬ ‫ﻭﺗﻌﺎﰿ ﺍﻟﺪﺭﺍﺳﺔ ﺑﻌﺾ ﺍﳉﻮﺍﻧﺐ ﺍﳌﺮﺗﺒﻄﺔ ﺑﺎﳋﺼﺎﺋﺺ ﺍﻟﻠﻐﻮﻳﺔ ﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻣﺜﻞ ﺍﻻﺷﺘﻘﺎﻕ‪ ،‬ﻭﻧﻈﺎﻡ‬ ‫ﺍﻷﺻﻮﺍﺕ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻨﺤﻮﻳﺔ‪ ،‬ﻭﳓﺖ ﺍﻟﻜﻠﻤﺎﺕ ﻭﻓﺮﻭﻋﻪ‪ ،‬ﻭﺍﻟﺘﻜﺮﺍﺭ ﻭﻭﻇﺎﺋﻔﻪ‪ ،‬ﻭﺍﻟﺘﻮﺍﺻﻞ ﻣﻊ‬ ‫ﺍﻟﻠﻐﺘﲔ ﺍﻟﻔﺎﺭﺳﻴﺔ ﻭﺍﻟﺮﻭﻣﻴﺔ‪ ،‬ﻭﺍﻟﺘﺮﺧﻴﻢ‪ .‬ﺃﻣﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺨﺼﺎﺋﺺ ﺍﳌﺮﺗﺒﻄﺔ ﺑﺎﳌﻼﻳﻮﻳﺔ‪ ،‬ﻓﺘﺮﻛﺰ ﺍﻟﺪﺭﺍﺳـﺔ‬ ‫ﻋﻠﻰ ﺍﻷﻟﻔﺎﻅ ﺍﳌﺴﺘﻌﺎﺭﺓ‪ ،‬ﻭﺍﻹﺷﺘﻘﺎﻕ‪ ،‬ﻭﳓﺖ ﺍﻟﻜﻠﻤﺎﺕ‪ ،‬ﻭﺍﻟﺘﻜﺮﺍﺭ‪ ،‬ﻭﺗﺘﻨﺎﻭﻝ ﺃﻳﻀﹰﺎ ﺑﻨﺎﺀ ﺍﻟﻔﻌﻞ ﺍﳌﺎﺿـﻲ‬ ‫ﻭﺍﳌﻀﺎﺭﻉ ﻭﺍﻷﻣﺮ ﰲ ﺍﻟﻠﻐﺔ ﺍﳌﻼﻳﻮﻳﺔ‪.‬‬ ‫ﻭﰲ ﺧﻼﺻﺔ ﺍﻟﻘﻮﻝ ﻧﻘﻮﻝ ﺇﻥ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ ﺗﻘﺪﻡ ﻣﻌﻠﻮﻣﺎﺕ ﺩﻗﻴﻘﺔ ﻋـﻦ ﺍﳋـﺼﺎﺋﺺ ﺍﻟﻠﻐﻮﻳـﺔ‬ ‫ﺍﳌﺸﺘﺮﻛﺔ ﺑﲔ ﺍﻟﻠﻐﺘﲔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﳌﻼﻳﻮﻳﺔ‪ ،‬ﺗﺴﺎﻋﺪ ﻋﻠﻤﺎﺀ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻟﻄﻼﺏ ﺍﳌﻼﻳﻮﻳﲔ ﰲ ﺗﻄـﻮﻳﺮ‬ ‫ﻗﺪﺭ‪‬ﻢ ﻋﻠﻰ ﺍﻻﻓﺎﺩﺓ ﻣﻦ ﺍﳋﺼﺎﺋﺺ ﺍﳌﺸﺘﺮﻙ ﺑﲔ ﻟﻐﺘﻬﻢ ﺍﻷﻡ ﻭﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﳌﻜﺘﺴﺒﺔ‪.‬‬ ‫ﺍﳌﻘﺪﻣﺔ‪:‬‬ ‫ﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻱ ﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ ﻭﻋﻠﻤﻪ ﺍﻟﺒﻴﺎﻥ ﻭﻋﻠﻤﻪ ﻣﺎ ﱂ ﻳﻌﻠﻢ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳـﻮﻝ‬ ‫ﺍﻷﻣﲔ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺃﲨﻌﲔ‪ ،‬ﻭﻣﻦ ﺗﺒﻌﻬﻢ ﺑﺈﺣﺴﺎﻥ ﺇﱃ ﻳﻮﻡ ﺍﻟﺪﻳﻦ‪ .‬ﺃﻣﺎ ﺑﻌﺪ‪:‬‬ ‫ﻓﻘﺪ ﺍﻫﺘﻢ ﺍﻟﺒﺎﺣﺜﻮﻥ‪ -‬ﻣﻨﺬ ﺃﻗﺪﻡ ﺍﻟﻌﺼﻮﺭ– ﺑﻘﻀﻴﺔ ﺍﻟﻠﻐﺔ ﻷﻥ ﻣﻮﺿﻮﻉ ﺍﻟﻠﻐﺔ ﺇﳕﺎ ﻫﻮ‪ -‬ﰲ ﺍﳊﻘﻴﻘﺔ ‪-‬‬ ‫ﻣﻮﺿﻮﻉ ﺍﻹﻧﺴﺎﻥ ﻧﻔﺴﻪ ﺍﻟﺬﻱ ﱂ ﳜﻠﻖ ﻋﺒﺜﹰﺎ ﺇﳕﺎ ﺧﻠﻘﺖ ﺍﻟﻠﻐﺔ ﻭﺍﺧﺘﻼﻓﻬﺎ ﻣﻦ ﺃﺟﻞ ﺍﻟﺘﻌﺎﺭﻑ ﺑﲔ ﺍﻟﺒﺸﺮ‪،‬‬ ‫‪72‬‬ ‫ﻛﻤﺎ ﺫﻛﺮ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ) َﻭ َﺟ َﻌ ﹾﻠﻨَﺎ ﹸﻛ ‪‬ﻢ ‪‬ﺷ ‪‬ﻌﻮ‪‬ﺑﹰﺎ َﻭ ﹶﻗﺒَﺎِﺋ ﹶﻞ ِﻟَﺘ َﻌ ﹾﺎ َﺭﻓﹸﻮﺍ( ﺇﻥ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ ﺗـﺴﻌﻰ ﺇﱃ ﺇﻟﻘـﺎﺀ‬ ‫ﺍﻟﻀﻮﺀ ﺣﻮﻝ ﺍﻟﻠﻐﺔ ﺍﳌﻼﻳﻮﻳﺔ ﻭﻋﻼﻗﺘﻬﺎ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺩﻭﺭﳘﺎ ﰲ ﻧﺸﺮ ﺍﻟﺪﻳﻦ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﻣﺎﺫﺍ ﺣﻘﻘﺖ‬ ‫ﻫﺬﻩ ﺍﻟﻠﻐﺔ ﰲ ﺗﻮﺟﻴﻪ ﺃﺑﻨﺎﺋﻬﺎ ﳓﻮ ﺍﻟﺪﻳﻦ ﺍﻹﺳﻼﻣﻲ ﻭﺍﻟﺘﻤﺴﻚ ﺑﻪ ﺧﺎﺻﺔ ﰲ ﻣﻮﺍﺟﻬﺔ ﺍﳌﺴﺘﻌﻤﺮﻳﻦ ﻣـﻦ‬ ‫ﺍﻷﻭﺭﻭﺑﻴﲔ ﻭﺍﻟﻴﺎﺑﺎﻧﻴﲔ ﻭﺍﻟﺼﻴﻨﻴﲔ‪ ،‬ﻛﻤﺎ ﻳﺒﺪﻭ ﻟﻨﺎ ﺃﻥ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ ﺃﻳﻀﹰﺎ ‪‬ﺘﻢ ﰲ ﻣﺴﺘﻘﺒﻞ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‬ ‫ﻭﲢﺪﻳﺎ‪‬ﺎ ﰲ ﺍﻟﻘﺮﻥ ﺍﻟﻮﺍﺣﺪ ﻭﺍﻟﻌﺸﺮﻳﻦ‪.‬‬ ‫‪ - 72‬ﺍﳊﺠﺮﺍﺕ‪.49:‬‬

‫ﳏﻤﺪ ﲞﲑ ﺍﳊﺎﺝ ﻋﺒﺪ ﺍﷲ ‪19 -‬‬

‫ﻭﻣﻦ ﺍﳌﻌﺮﻭﻑ ﺃﻥ ﻟﻠﻐﺔ ﺍﳌﻼﻳﻮﻳﺔ ﻫﻲ ﺍﻟﻠﻐﺔ ﺍﻟﺮﲰﻴﺔ ﻟﺜﻼﺙ ﺩﻭﻝ ﺍﳌﺴﻤﻰ ﺑﺎﻟﺪﻭﻝ ﺟﻨﻮﺏ ﺷـﺮﻗﻲ‬ ‫ﺁﺳﻴﺎ ﻭﻫﻲ‪:‬ﻣﺎﻟﻴﺰﻳﺎ ﻭﺑﺮﻭﱐ ﻭﺇﻧﺪﻭﻧﻴﺴﻴﺎ‪ ،‬ﻭﺗﺎﻳﻼﻧﺪ‪ -‬ﺟﻨﻮﺏ ﺗﺎﻳﻼﻧﺪ ﻛﺎﻟﻔﻄﺎﱐ‪ ،‬ﻭﻧﺮﺍﺗﻴـﻮﺍﺕ‪ ،‬ﺟـﺎﻻ‪،‬‬ ‫ﻭﺳﻮﻏﻜﻼ ‪ -‬ﻳﺰﻳﺪ ﻋﺪﺩ ﺳﻜﺎ‪‬ﺎ ﺃﻛﺜﺮ ﻣﻦ ﻣﺎﺋﺘﲔ ﻭﲬﺴﲔ ﻣﻠﻮﻥ ﻧﺴﻤﺔ‪ ،‬ﻭﻫﻲ ﻣﻦ ﺍﻟﻠﻐﺎﺕ ﺍﳌﺘﺪﺍﻭﻟـﺔ‬ ‫ﰲ ﺍﳉﺰﻳﺮﺓ ﺍﳌﻼﻳﻮﻳﺔ ﻭﻣﺎ ﺟﺎﻭﺭﻫﺎ ﻣﻦ ﺑﻼﺩ ﺇﻧﺪﻭﻧﻴﺴﻴﺎ ﻭﺑﻌﺾ ﻣﻨﺎﻃﻖ ﺟﺰﺭ ﺍﻟﻔﻠﻴﺒﲔ ﻭﺍﳌﻨﻄﻘﺔ ﺍﳉﻨﻮﺑﻴـﺔ‬ ‫ﻣﻦ ﺑﻼﺩ ‪‬ﺳ‪‬ﻴﺎ ‪‬ﻡ‪ ،‬ﻓﺈﻥ ﺍﻟﻠﻐﺔ ﺍﳌﻼﻳﻮﻳﺔ ﻛﻤﺎ ﻳﻘﻮﻝ ﺍﻟﺪﻛﺘﻮﺭ ﻋﻠﻰ ﻋﺒﺪ ﺍﻟﻮﺍﺣـﺪ ﻭﺍﰲ ﺃﺻـﻠﻬﺎ ﺍﳌﻼﻳﻮﻳـﺔ‬ ‫ﺍﻟﺒﻮﻟﻮﻧﻴﺰﻳﺔ )‪ 73(Malayo-Polynesian‬ﺍﻟﱵ ﺍﺳﺘﻤﺪﺕ ﺃﺻﻮﳍﺎ ﻣﻦ ﺍﻟﻠﻐﺔ ﺍﻷﺻﻠﻴﺔ ﰲ ﺗﻠﻚ ﺍﻟﺒﻼﺩ‪ .‬ﻭﳌﺎ‬ ‫ﺍﺧﺘﻠﻄﺖ ﺍﳌﻼﻳﻮﻳﺔ ﺑﻠﻐﺎﺕ ﺃﺧﺮﻯ ﻛﺜﲑﺓ ﻣﻦ ﺟﺮﺍﺀ ﺍﻻﻧﺪﻣﺎﺝ ﺍﻟﻌﻨﺼﺮﻱ ﺑﲔ ﻫﺬﻩ ﺍﻷﻣﺔ ﻭﺑﲔ ﺍﻷﻣﻢ ﺍﻟﱵ‬ ‫ﺟﺎﺀﺕ ﺇﻟﻴﻬﺎ ﻟﻼﺗﺼﺎﻝ ﺍﻟﺘﺠﺎﺭﻱ ﺃﻭ ﺍﻻﻗﺘﺼﺎﺩﻱ ﺃﻭ ﺍﻟﺪﻳﲏ ﺃﻭ ﺍﻟﺜﻘﺎﰲ‪ ،‬ﻛﺎﳍﻨﻮﺩ ﻭﺍﻟﻌﺮﺏ ﻭﺍﻟﺼﲔ‪ ،‬ﻓﺈ‪‬ﺎ‬ ‫ﺗﺆﺛﺮ ﺗﺄﺛﲑﺍ ﻛﺒﲑﹰﺍ ﰲ ﺍﻟﻜﻠﻤﺎﺕ ﺍﳌﻼﻳﻮﻳﺔ ﺇﺛﺮ ﺍﺳﺘﻴﻼﺀ ﺍﻷﺟﺎﻧﺐ ﻋﻠﻴﻬﺎ‪.‬‬ ‫ﻭﻛﺎﻧﺖ ﺍﻟﻠﻐﺔ ﺍﳌﻼﻳﻮﻳﺔ ﰲ ﺑﺎﺩﺉ ﺍﻷﻣﺮ "ﻋﺒﺎﺭﺓ ﻋﻦ ﺍﻟﻠﻐﺔ ﺍﻟﱵ ﺗﺘﻌﺎﻣﻞ ‪‬ﺎ ﳎﻤﻮﻋﺔ ﺻـﻐﲑﺓ ﻣـﻦ‬ ‫ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻗﺪ ﻇﻞ ﻫﺬﺍ ﺍﻻﺳﻢ ﺷﺎﺋﻌﺎ ﻋﻠﻰ ﻣﺪﻯ ﺃﻟﻒ ﻭﺛﻼﲦﺎﺋﺔ ﻋﺎﻡ )‪ (1300‬ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﺘﻘﺮﻳﺐ ﺣﱴ‬ ‫ﺍﺳﺘﻘﻼﻝ ﻣﺎﻟﻴﺰﻳﺎ ﻣﻦ ﺑﺮﻳﻄﺎﻧﻴﺎ ﰲ ‪ 31‬ﺃﻏﺴﻄﺲ ﺳﻨﺔ ‪1957‬ﻡ ﻭﻫﺬﺍ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴـﻪ ﻋﻠﻤـﺎﺀ ﺍﻟﻠﻐـﺔ‬ ‫‪74‬‬ ‫ﺍﳌﺎﻟﻴﺰﻳﺔ " ‪.‬‬ ‫ﻭﺗﻘﻮﻝ ﺁﺳﻴﺔ ﺃﺑﻮ ﺳﺎﻣﻪ‪ :‬ﺗﻌﺘﱪ ﺍﻟﻠﻐﺔ ﺍﳌﻼﻳﻮﻳﺔ ﻟﻐﺔ ﺭﲰﻴﺔ ﳍﺬﻩ ﺍﻟﺒﻼﺩ )ﻣﺎﻟﻴﺰﻳﺎ( ﻣﻨﺬ ﺍﺳﺘﻘﻼﳍﺎ‪ .‬ﻭﺃﻣﺎ‬ ‫ﺑﺎﻟﻨﺴﺒﺔ ﻟﺘﺎﺭﻳﺦ ﻫﺬﻩ ﺍﻟﻠﻐﺔ ﻓﻬﻨﺎﻙ ﺍﻟﺮﺣﺎﻟﺔ ﺍﻟﺼﻴﲏ ﺍﳌﺸﻬﻮﺭ ﺑﺎﺳﻢ )‪ (I-Tsing‬ﺍﻟﺬﻱ ﻗـﺎﻡ ﺑﺮﺣﻠـﺔ ﺇﱃ‬ ‫ﺃﺭﺧﺒﻴﻞ ﺍﳌﻼﻳﻮ ﺳﻨﺔ ‪672‬ﻡ ﻓﻘﺎﻝ ﺇﻧﻪ ﺭﺃﻱ ﻛﺜﲑﹰﺍ ﻣﻦ ﺍﻟﺘﺠﺎﺭ ﺍﻷﺟﺎﻧﺐ ﻛﺎﻧﻮﺍ ﻳﺘﻜﻠﻤﻮﻥ ﺍﻟﻠﻐﺔ ﺍﳌﻼﻳﻮﻳﺔ‬ ‫‪75‬‬ ‫ﻭﻳﺘﻌﺎﻣﻠﻮﻥ ‪‬ﺎ ﰲ ﲡﺎﺭ‪‬ﻢ ‪.‬‬ ‫ﻭﰲ ﺃﻭﺍﺧﺮ ﺍﻟﻘﺮﻥ ﺍﻟﺴﺎﺩﺱ ﻋﺸﺮ ﻣﻦ ﺍﳌﻴﻼﺩ ﳒﺪ ﺍﻟﺮﺣ‪‬ﺎﻟﺔ ﺍﳍﻮﻟﻨﺪﻱ ﻭﺍﳌﺆﺭﺥ ﺍﳌﺸﻬﻮﺭ ﰲ ﺃﺭﺧﺒﻴـﻞ‬ ‫ﺍﳌﻼﻳﻮ )‪ (Jan H.Van Linschoten‬ﻗﺪ ﺣﻜﻰ ﻟﻨﺎ ﺃﻥ " ﺍﻟﻠﻐﺔ ﺍﳌﻼﻳﻮﻳﺔ)‪ (Bahasa Melayu‬ﰲ ﺫﻟـﻚ‬ ‫‪76‬‬ ‫ﺍﻟﻮﻗﺖ ﻛﺎﻧﺖ ﺗﻌﺎﺩﻝ ﺍﻟﻠﻐﺔ ﺍﻟﻔﺮﻧﺴﻴﺔ ﰲ ﺃﻭﺭﺑﺎ ﻣﻦ ﺣﻴﺚ ﺃﳘﻴﺘﻬﺎ" ‪.‬‬ ‫ﺃﻣﺎ ﺃﺻﻞ ﺍﻟﻠﻐﺔ ﺍﳌﺎﻟﻴﺰﻳﺔ ﻓﻘﺪ ﺟﺎﺀﺕ ﻣﻦ ﺍﻟﻠﻐﺎﺕ ﺍﻹﻧﺪﻭﻧﻴﺴﻴﺔ ﻛﻤﺎ ﻗﺎﻝ ﺍﻷﺳﺘﺎﺫ ﺍﻟﺪﻛﺘﻮﺭ ﳏﻤـﻮﺩ‬ ‫ﻓﻬﻤﻲ ﺣﺠﺎﺯﻱ‪ :‬ﺇﻥ ﺍﻷﺻﻞ ﺍﻟﺘﺎﺭﳜﻰ ﳍﺬﻩ ﺍﻟﻠﻐﺔ ﻛﺎﻧﺖ ﻟﻐﺔ ﺳﺎﺣﻞ ﺳﻮﻣﻄﺮﺓ ﰒ ﺍﻧﺘﺸﺮﺕ ﺑﻌﺪ ﺫﻟﻚ ﰲ‬ ‫ﺍﳌﻼﻳﻮ ﻭﺑﺮﻧﻴﻮ ﻭﻫﻲ ﺃﻛﱪ ﺟﺰﻳﺰﺭﺓ ﻣﻦ ﺟﺰﺭ ﺇﻧﺪﻭﻧﻴﺴﻴﺎ‪ ،‬ﻭﻗﺪ ﺩﻭﻧﺖ ﻫﺬﻩ ﺍﻟﻠﻐﺔ ﺍﻟﱵ ﻛﺎﻧـﺖ ‪‬ﺗﻌ‪‬ـ ‪‬ﺮﻑ‬ ‫ﺑﺎﺳﻢ ﻟﻐﺔ ﺍﳌﻼﻳﻮ ﰲ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﻟﺚ ﻋﺸﺮ ﻣﻦ ﺍﳌﻴﻼﺩ‪ ...‬ﻭﻋﺪ‪‬ﻝ ﻧﻈﺎﻡ ﻛﺘﺎﺑﺘﻬﺎ ﰲ ﺍﻟﻘﺮﻥ ﺍﳋﺎﻣﺲ ﻋـﺸﺮ‬ ‫ﺇﱃ ﺍﳋﻂ ﺍﻟﻌﺮﰊ‪ ،‬ﰒ ﲢﻮﻝ ﺑﻌﺪ ﺫﻟﻚ ﺇﱃ ﺍﳋﻂ ﺍﻟﻼﺗﻴﲏ‪ ،‬ﻭﻋﻨﺪﻣﺎ ﺃﻋﻠﻦ ﻗﻴﺎﻡ ﺩﻭﻟﺔ ﺇﻧﺪﻭﻧﻴـﺴﻴﺎ ﺳـﻨﺔ‬

‫‪ - 73‬ﻭﺍﰲ ﻋﻠﻰ ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ‪ ،‬ﻧﺸﺄﺓ ﺍﻟﻠﻐﺔ ﻋﻨﺪ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﺹ‪.86:‬‬ ‫‪- 74‬‬ ‫‪ - 75‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺹ‪1:‬‬ ‫‪ - 76‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺹ‪1:‬‬

‫)‪Othman Sulaiman,Suluh Bahasa,K/L,D.B.P,K.P.M (1968:1‬‬

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‫‪ISoIT‬‬

‫‪1947‬ﻡ ﺃﻋﻠﻨﺖ ﻣﻌﻬﺎ ﻟﻐﺔ ﺍﳌﻼﻳﻮ ﻟﻐﺔ ﺭﲰﻴﺔ ﻟﻠﺒﻼﺩ‪ ،‬ﰒ ﻋﺪﻝ ﺍﲰﻬﺎ ﺇﱃ ﺍﻟﻠﻐﺔ ﺍﻹﻧﺪﻭﻧﻴﺴﻴﺔ ﲤﻴﻴﺰﺍ ﻋـﻦ‬ ‫ﺍﻷﺷﻜﺎﻝ ﺍﻟﻠﻐﻮﻳﺔ ﺍﻷﺧﺮﻯ ‪ -‬ﺍﻟﻘﺪﳝﺔ ﻭﺍﳊﺪﻳﺜﺔ ﻟﻠﻐﺔ ﺍﳌﻼﻳﻮ"‪.77‬‬ ‫ﺍﻟﻠﻐﺔ ﺍﳌﻼﻳﻮﻳﺔ ﰲ ﺍﻟﺘﺎﺭﻳﺦ‪:‬‬ ‫ﺃﻛﺪ ﺍﳌﺆﺭﺧﻮﻥ ﺃﻥ ﺳﻜﺎﻥ ﻣﺎﻟﻴﺰﻳﺎ ﰲ ﺍﻟﻘﺮﻥ ﺍﳋﺎﻣﺲ ﻋﺸﺮ ﺍﳌﻴﻼﺩ ﻳﺴﺘﻌﻤﻠﻮﻥ ﺍﻟﻠﻐﺔ ﺍﳌﻼﻳﻮﻳـﺔ ﰲ‬ ‫ﺍﻟﺘﻌﺎﻣﻞ ﺩﺍﺧﻞ ﺍ‪‬ﺘﻤﻊ ﺍﳌﺎﻟﻴﺰﻱ‪ ،‬ﻓﺎﻟﻨﻬﻀﺔ ﺍﻟﻠﻐﻮﻳﺔ ﻗﺪ ﻇﻬﺮﺕ ﰲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ‪ ،‬ﻭﻛﻠـﻬﻢ ﻳﺘﺤـﺪﺛﻮﻥ‬ ‫ﺑﺎﳌﻼﻳﻮﻳﺔ ﻭﻳﺘﺨﺬﻭ‪‬ﺎ ﻭﺳﻴﻠﺔ ﺍﻻﺗﺼﺎﻝ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ‪ ،‬ﻭﻻ ﺳﻴﻤﺎ ﺍﻷﺟﺎﻧﺐ ﺍﻟﻘﺎﺋﻤﻮﻥ ﰲ ﺃﺭﺟﺎﺀ ﻣﺎﻟﻴﺰﻳـﺎ‪،‬‬ ‫ﻓﻬﻢ ﻣﻀﻄﺮﻭﻥ ﺇﱃ ﺗﻌﻠﻢ ﻫﺬﻩ ﺍﻟﻠﻐﺔ ﲜﺎﻧﺐ ﺍﺳﺘﻌﻤﺎﻝ ﻟﻐﺎ‪‬ﻢ ﺍﻷﺻﻠﻴﺔ‪.‬‬ ‫ﳑﺎ ﻻﺷﻚ ﺃﻥ ﺍﻟﻠﻐﺔ ﻣﻦ ﺃﻫﻢ ﻭﺳﺎﺋﻞ ﺍﻻﺗﺼﺎﻝ ﺑﲔ ﺍﻷﻓﺮﺍﺩ ﻭﺍﻟﺸﻌﻮﺏ‪ ،‬ﻭﺑﻘﺪﺭ ﻣﻌﺮﻓﺔ ﺍﻹﻧﺴﺎﻥ ﻟﻠﻐﺔ‬ ‫ﺃﺧﻴﻪ ﺍﻹﻧﺴﺎﻥ ﻛﺎﻥ ﺍﻟﺘﻔﺎﻫﻢ ﺃﻳﺴﺮ ﻭﺍﻟﺘﻘﺎﺭﺏ ﺃﻛﺜﺮ ﻭﺍﻟﻌﻼﻗﺎﺕ ﺃﻭﺛﻖ‪ ،‬ﻭﺃﻣﻜﻦ ﺗﺒﺎﺩﻝ ﺍﻵﺭﺍﺀ ﻭﺍﻷﻓﻜـﺎﺭ‬ ‫ﰲ ﻳﺴﺮ ﻭﺳﻬﻮﻟﺔ‪ ،‬ﻭﺑﻘﺪﺭ ﻣﻌﺮﻓﺔ ﺍﻹﻧﺴﺎﻥ ﻟﻐﺔ ﺍﻟﻘﻮﻡ ﺍﻟﺬﻳﻦ ﻳﻌﻴﺶ ﺑﻴﻨﻬﻢ ﻳﻜﻮﻥ ﻗﺮﻳﺒـﺎ ﺇﱃ ﻗﻠـﻮ‪‬ﻢ‪،‬‬ ‫ﻣﺴﻤﻮﻉ ﺍﻟﻜﻠﻤﺔ ﺑﻴﻨﻬﻢ ﻣﺴﺘﺠﺎﺏ ﺍﻟﺪﻋﻮﺓ ﺇﺫﺍ ﺩﻋﺎﻫﻢ ﻭﻗﺪ ﺃﺩﺭﻙ ﺍﻟﺴﺎﺑﻘﻮﻥ ﺃﻣﺜﺎﳍﻢ ﺍﳋﻠﻴﻞ ﺑﻦ ﺃﲪـﺪ‬ ‫ﺍﻟﻔﺮﺍﻫﻴﺪﻯ ﺃﳘﻴﺔ ﺍﻟﻠﻐﺔ ﻓﻜﺎﻧﻮﺍ ﳛﺎﻭﻟﻮﻥ ﲨﻊ ﺃﻟﻔﺎﻇﻬﺎ ﻭﻛﻠﻤﺎ‪‬ﺎ ﻓﺠﻌﻠﻮﻫﺎ ﺑﻌﺪ ﺫﻟﻚ ﺫﺧﲑﺓ ﺇﱃ ﻳﻮﻣﻨﺎ‪.‬‬ ‫ﻭﳍﺬﺍ ﳒﺪ ﻛﺜﲑﺍ ﻣﻦ ﺍﳌﻌﺎﺟﻢ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﱵ ﺍﺑﺘﻜﺮﻫﺎ ﻫﺆﻻﺀ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﺃﺟﻞ ﺍﶈﺎﻓﻈﺔ ﻋﻠﻰ ﻛﻼﻡ ﺍﻟﻌﺮﺏ‪.‬‬ ‫ﻭﻟﻘﺪ ﺣﺮﺻﺖ ﻋﻠﻴﻬﺎ ﺍﻟﺸﻌﻮﺏ ﺍﻷﺧﺮﻯ ﻏﲑ ﺍﻟﻌﺮﺑﻴﺔ ﻷ‪‬ﺎ ﻟﻐﺔ ﺩﻳﻨـﻬﻢ‪ ،‬ﻭﺳـﻌﺖ ﺇﱃ ﻧـﺸﺮﻫﺎ‬ ‫ﻭﺗﻌﻠﻴﻤﻬﺎ ﻷﺑﻨﺎﺋﻬﺎ‪ ،‬ﻭﺗﺪﺭﻳﺴﻬﺎ ﺇﱃ ﺟﻮﺍﺭ ﻟﻐﺘﻬﻢ ﺍﻷﺻﻠﻴﺔ‪ ،‬ﳌﺎ ﺗﻘﻮﻡ ﺑﻪ ﻣﻦ ﺩﻭﺭﻫﻢ ﰲ ﺗﻌﻠـﻴﻢ ﺃﺑﻨـﺎﺋﻬﻢ‬ ‫ﻣﺒﺎﺩﺉ ﺍﻹﺳﻼﻡ ﻭﻗﻴﻤﻪ‪ ،‬ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﲤﻜﻴﻨﻬﻢ ﻣﻦ ﺍﻟﺘﻌﺮﻑ ﻋﻠﻰ ﺍﻟﺜﻘﺎﻓﺔ ﻭﺍﳊﻀﺎﺭﺓ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻹﺳﻼﻣﻴﺔ‪.‬‬ ‫ﻭﻣﻦ ﺍﻟﻄﺒﻴﻌﻲ ﺃﻥ ‪‬ﺘﻢ ﺃﻳﺔ ﺃﻣﺔ ﺑﻠﻐﺘﻬﺎ‪ ،‬ﻭﺃﻥ ﺗﺴﻌﻰ ﺇﱃ ﻧﺸﺮﻫﺎ‪ ،‬ﻭﺗﺒﺬﻝ ﻋﻈﻴﻢ ﺟﻬﺪﻫﺎ ﻣـﻦ ﺃﺟـﻞ ﺃﻥ‬ ‫ﻳﺘﻌﻠﻢ ﺍﻟﻌﺎﱂ ﻛﻠﻪ ﻟﻐﺘﻬﺎ‪ ،‬ﻷﻥ ﺫﻟﻚ ﳝﻜﻦ ﺍﻵﺧﺮﻳﻦ ﻣﻦ ﺍﻟﺘﻌﺮﻑ ﻋﻠﻰ ﺍﻷﻣﺔ ﻣﻦ ﺧﻼﳍﺎ‪.‬‬ ‫ﻓﻀﻼ ﻋﻦ ﺫﻟﻚ ﺃﻥ ﺍﻷﻣﺔ ﺍﳌﻼﻳﻮﻳﺔ ﻛﻐﲑﻫﺎ ﻣﻦ ﺍﻷﻣﻢ ﺗﺴﻌﻰ ﺳﻌﻴﹰﺎ ﺣﺜﻴﺜﺎ ﺧﺎﺻﺔ ﰲ ﻫﺬﻩ ﺍﻟﻔﺘـﺮﺓ‬ ‫ﺍﻟﺰﻣﻨﻴﺔ ﻟﻨﺸﺮ ﻟﻐﺘﻬﺎ‪ ،‬ﻓﻀ ﹰ‬ ‫ﻼ ﻋﻦ ﻫﺬﺍ ﺍﻫﺘﻤﺖ ﺍﳊﻜﻮﻣﺔ ﺍﳌﺎﻟﻴﺰﻳﺔ ﺑﺎﻟﻠﻐﺔ ﺍﳌﻼﻳﻮﻳﺔ ﺍﻟﱵ ﳍﺎ ﻋﻼﻗـﺔ ﻭﺛﻴﻘـﺔ‬ ‫ﺑﺎﻟﺪﻳﻦ ﺍﻹﺳﻼﻣﻲ ﺍﳊﻨﻴﻒ‪ ،‬ﻭﻫﻨﺎﻙ ﺟﻬﻮﺩ ﻛﺒﲑﺓ ﺍﻟﱵ ﺗﺒﺬﻝ ﻣﻦ ﺍﳌﺆﺳﺴﺎﺕ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻣﻦ ﺃﺟﻞ ﻧـﺸﺮ‬ ‫ﺍﻟﻠﻐﺔ ﺍﳌﻼﻳﻮﻳﺔ‪.‬‬ ‫ﻭﻟﻜﻦ ﺗﻠﻚ ﺍﳉﻬﻮﺩ ﺍﻟﱵ ﺑﺬﻟﺖ ﻟﻴﺴﺖ ﺫﺍﺕ ﺻﻔﺔ ﻋﻠﻤﻴﺔ‪ ،‬ﺑﻘﺪﺭ ﻣﺎ ﻫﻲ ﺫﺍﺕ ﺻﻔﺔ ﺍﻧﻔﻌﺎﻟﻴـﺔ ﺃﻭ‬ ‫ﺍﻟﺮﻏﺒﺔ ﰲ ﺍﳌﺴﺎﳘﺔ ﻟﻨﺸﺮ ﺍﻟﻠﻐﺔ ﺍﳌﻼﻳﻮﻳﺔ‪ ،‬ﺩﻭﻥ ﺍﻟﻨﻈﺮ ﺇﱃ ﺍﻷﺻﻮﻝ ﺍﻟﱵ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻌﺪ ﻋﻠـﻰ ﺃﺳﺎﺳـﻬﺎ‬ ‫ﺭﺳﻢ ﻭﻭﺿﻊ ﻭﲢﺪﻳﺪ ﺍﳋﻄﻂ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻭﺑﻨﺎﺀ ﺍﳌﻨﺎﻫﺞ ﺍﻟﺘﺮﺑﻮﻳﺔ ﻋﻠﻰ ﺃﺳﺎﺱ ﺍﻟﻨﻈﺮﻳﺎﺕ ﺍﻟﺘﺮﺑﻮﻳﺔ ﻭﻋﻠـﻢ‬ ‫ﺍﻟﻨﻔﺲ‪ ،‬ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺫﻟﻚ ﺃﻥ ﻫﻨﺎﻙ ﺃﻣﺮ ﻣﻬﻢ ﻻﺑﺪ ﻣﻦ ﺗﻘﺪﳝﻪ ﻟﻠﺪﺍﺭﺳﲔ ﺍﳌﻼﻳﻮﻳﲔ ﻭﻏﲑﻫـﻢ ﻭﻫـﻮ‬ ‫ﺍﳋﺼﺎﺋﺺ ﺍﻟﻠﻐﻮﻳﺔ ﺍﳌﺸﺘﺮﻛﺔ ﺑﲔ ﺍﻟﻠﻐﺔ ﺍﳌﻼﻳﻮﻳﺔ ﻭﺍﻟﻠﻐﺎﺕ ﺍﻷﺧﺮﻯ ﺍﳌﺘﻌﻠﻤﺔ‪.‬‬ ‫‪ - 77‬ﺣﺠﺎﺯﻱ ﳏﻤﻮﺩ ﻓﻬﻤﻲ‪ ،‬ﻣﺪﺧﻞ ﺇﱃ ﻋﻠﻢ ﺍﻟﻠﻐﺔ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪،‬ﺩﺍﺭ ﺍﻟﻘﺒﺎﺀ ﻟﻠﻄﺒﺎﻋﺔ ﻭﺍﻟﻨـﺸﺮ ﻭﺍﻟﺘﻮﺯﻳـﻊ )‪:1998‬‬ ‫‪(247‬‬

‫ﳏﻤﺪ ﲞﲑ ﺍﳊﺎﺝ ﻋﺒﺪ ﺍﷲ ‪21 -‬‬

‫ﻭﻣﻦ ﺃﺟﻞ ﻫﺬﺍ ﺳﻌﺖ ﺃﻣﻢ ﻛﺜﲑﺓ ﻣﻦ ﺃﻣﻢ ﺍﻟﻌﺎﱂ ﻟﻨﺸﺮ ﻟﻐﺎ‪‬ﻢ ﰲ ﺷﱴ ﺃﳓﺎﺀ ﺍﻷﺭﺽ ﻟﻴﺘﻤﻜﻨﻮﺍ ﻣﻦ‬ ‫ﺗﺒﺎﺩﻝ ﺍﳌﻌﺮﻓﺔ ﻭﺍﻵﺭﺍﺀ‪ ،‬ﻭﻓﻬﻢ ﺣﻴﺎﺓ ﻏﲑﻫﻢ ﻣﻦ ﺍﻟﺸﻌﻮﺏ‪ ،‬ﻭﺗﻮﺻﻴﻞ ﻣﺎ ﻟﺪﻳﻬﻢ ﻣﻦ ﻣﺴﺘﻮﻳﺎﺕ ﺍﻟﺜﻘﺎﻓـﺔ‬ ‫ﻭﺍﳊﻀﺎﺭﺓ ﳍﺬﻩ ﺍﻟﺸﻌﻮﺏ ﺣﱴ ﺗﻘﻮﻯ ﺍﻟﻌﻼﻗﺎﺕ ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﺷﻌﻮﺏ ﻫﺬﻩ ﺍﻷﺭﺽ‪ .‬ﺇﻥ ﻟﻜﻞ ﻟﻐـﺔ ﰲ‬ ‫ﺍﻟﻌﺎﱂ ﳍﺎ ﺧﺼﺎﺋﺺ ﻭﳑﻴﺰﺍﺕ ﻣﻨﻬﺎ ﻣﺎ ﺗﺘﻔﻖ ﻣﻊ ﺍﻟﻠﻐﺎﺕ ﺍﻷﺧﺮﻯ ﻭﻣﻨﻬﺎ ﻣﺎﻻ ﺗﺘﻔﻖ‪ ،‬ﻭﺃﻣﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻐـﺔ‬ ‫ﺍﳌﺘﻔﻖ ﻋﻠﻰ ﻛﻠﻤﺎ‪‬ﺎ ﻧﻘﻮﻝ ﺇ‪‬ﺎ ﺗﺼﺎﺩﻑ ﺍﻟﻠﻐﺔ‪ ،‬ﻭﻟﻴﺲ ﻫﻨﺎﻙ ﺍﺗﻔﺎﻕ ﺍﻟﻠﻐﺔ ﻷ‪‬ﺎ ﻗﺪ ﺗﺘﻔﻖ ﻣـﻦ ﺍﻟﻨﺎﺣﻴـﺔ‬ ‫ﺍﻟﻠﻔﻈﻴﺔ ﻓﻘﻂ ﺩﻭﻥ ﺍﳌﻌﻨﻮﻳﺔ‪ ،‬ﺇﺫ ﻟﻴﺲ ﻣﻦ ﺍﳌﺴﺘﺤﺴﻦ ﺃﻥ ﻧﻘﻮﻝ ﺃﻥ ﺗﻠﻚ ﺍﻟﻠﻐﺔ ﻣﺸﺘﺮﻛﺔ ﰲ ﺍﳌﻌﲎ ﻭﺇﳕـﺎ‬ ‫ﻫﻲ ﻣﺸﺘﺮﻛﺔ ﰲ ﺍﳋﺼﺎﺋﺺ‪.‬‬ ‫ﻓﻠﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﳍﺎ ﺧﺼﺎﺋﺼﻬﺎ ﻭﺍﻟﱵ ﻻﺑﺪ ﺍﻻﻫﺘﻤﺎﻡ ‪‬ﺎ‪ ،‬ﻭﺫﻟﻚ ﻣﻦ ﺃﺟﻞ ﺗﻴﺴﲑ ﻋﻤﻠﻴﺔ ﺗﻌﻠﻴﻢ ﺍﻟﻠﻐـﺔ‬ ‫ﺍﻟﻌﺮﺑﻴﺔ ﻟﻐﲑ ﺍﻟﻨﺎﻃﻘﲔ ‪‬ﺎ‪ ،‬ﻭﻟﻜﻦ ﺇﺫﺍ ﻛﻨﺎ ﻗﺪ ﺗﺮﻛﻨﺎﻫﺎ ﻭﻻ ‪‬ﺘﻢ ‪‬ﺎ ﰲ ﺗﻌﻠﻴﻤﻨﺎ ﺍﻟﻠﻐﺎﺕ ﺍﻷﺟﻨﺒﻴﺔ ﻓﺈ‪‬ـﺎ‬ ‫ﺳﻮﻑ ﺗﺆﺩﻯ ﺇﱃ ﺍﻟﺼﻌﻮﺑﺔ‪ ،‬ﺑﻞ ﻗﺪ ﻳﻔﺸﻞ ﺍﻟﺪﺍﺭﺳﻮﻥ‪.‬‬ ‫ﺃﳘﻴﺔ ﺍﻟﺪﺭﺍﺳﺔ‪:‬‬ ‫ﺗﻌﺪ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻣﻦ ﺍﻟﻠﻐﺎﺕ ﺍﳌﻌﺮﻭﻓﺔ ﰲ ﺍﻟﻌﺎﱂ ﺍﳌﻌﺎﺻﺮ ﺑﻞ ﺃ‪‬ﺎ ﻣﻦ ﺍﻟﻠﻐﺎﺕ ﺍﳌﺪﺭﻭﺳﺔ ﰲ ﺍﻟﻌـﺎﱂ‬ ‫ﺍﻹﺳﻼﻣﻲ ﻭﻗﺪ ﻛﺎﻧﺖ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﲢﺘﻮﻱ ﺑﻌﺪﺩ ﺿﺨﻢ ﻣﻦ ﺍﳌﺘﺤﺪﺛﲔ‪ ،‬ﻭﳍﺬﺍ ﺍﻧﺘﺸﺮﺕ ﰲ ﺃﺭﺟﺎﺀ ﺍﻟﻌﺎﱂ‬ ‫ﺑﻞ ﺗﺼﺒﺢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺗﺴﺘﺨﺪﻡ ﰲ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﳊﺪﻳﺜﺔ ﻭﰲ ﲨﻴﻊ ﺍﻟﻌﻠﻮﻡ ﺍﻹﻧـﺴﺎﻧﻴﺔ‪ ،‬ﺗـﺴﺘﺨﺪﻡ ﰲ‬ ‫ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﳊﺪﻳﺜﺔ ﰲ ﲨﻴﻊ ﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺼﻨﺎﻋﻴﺔ ﻭﺍﻻﺧﺘﺮﺍﻋﻴﺔ ﻭﺍﻟﺘﺠﺮﻳﺒﻴﺔ‪.‬‬ ‫ﻓﻘﺪ ﻋﺮﻓﺖ ﻫﺬﻩ ﺍﻟﻠﻐﺔ ﻣﻨﺬ ﺍﻟﻘﺮﻥ ﺍﳋﺎﻣﺲ ﻋﺸﺮ ﻣﻦ ﺍﳌﻴﻼﺩ ﻭﻫﻮ ﺍﻟﻘﺮﻥ ﺍﻟﺬﻱ ﺍﻧﺘﺸﺮ ﻓﻴﻪ ﺍﻟـﺪﻳﻦ‬ ‫ﺍﻹﺳﻼﻣﻲ ﰲ ﺃﺭﺧﺒﻴﻞ ﺍﳌﻼﻳﻮ‪ ،‬ﻭﺗﻌﺪ ﻭﻻﻳﺔ ﻣﻼﻛﺎ ﺃﻭﻝ ﺩﻭﻟﺔ ﺇﺳﻼﻣﻴﺔ ﰲ ﺍﳉﺰﻳﺮﺓ ﺍﳌﻼﻳﻮﻳـﺔ ﻭﻛـﺎﻥ‬ ‫ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﺘﺠﺎﺭ ﺍﻷﺟﺎﻧﺐ ﻫﻢ ﻣﻦ ﺍﻟﻌﺮﺏ ﺍﳊﻀﺎﺭﻣﺔ ﻭﺍﳍﻨﻮﺩ ﺍﻟﺬﻳﻦ ﻭﺻﻠﻮﺍ ﺇﱃ ﺃﺭﺽ ﻣﺎﻟﻴﺰﻳﺎ ﰲ ﺫﻟﻚ‬ ‫ﺍﻟﻘﺮﻥ ﻭﻛﺎﻥ ﻫﺪﻓﻬﻢ ﺍﻷﻭﻝ ﻫﻮ ﺍﻟﺘﺠﺎﺭﺓ ﰒ ﻧﺸﺮ ﺍﻟﺪﻳﻦ ﺍﻹﺳﻼﻣﻲ ﺍﳊﻨﻴﻒ‪ ،‬ﻭﻣﻦ ﰒ ﺑﺪﺃ ﻫﺆﻻﺀ ﺍﻟﻨـﺎﺱ‬ ‫ﺃﻋﻤﺎﳍﻢ ﺍﻟﺘﺠﺎﺭﻳﺔ ﺇﱃ ﺟﺎﻧﺐ ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ ﺩﻋﻮﺓ ﺍﻟﻨﺎﺱ ﺇﱃ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺑﺪﺃ ﺍﻟﻨﺎﺱ ﻳﺘﻌﻠﻤـﻮﻥ ﺍﻟﻌﻠـﻮﻡ‬ ‫ﺍﻹﺳﻼﻣﻲ ﻣﻦ ﻫﺆﻻﺀ ﺍﻟﺘﺠﺎﺭ‪ ،‬ﻭﻛﺎﻧﺖ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﳌﻼﻳﻮﻳﺔ ﺃﺻﺒﺤﺖ ﻟﻐﺔ ﺍﻟﺘﻌﺎﻣﻞ ﰲ ﺍﳊﻴﺎﺓ ﺍﻻﺟﺘﻤﺎﻋﻴـﺔ‬ ‫ﻭﺍﻟﻌﻠﻤﻴﺔ ﰲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ‪ ،‬ﻭﻗﺪ ﻛﺎﻥ ﺫﻟﻚ ﺇﻳﺬﺍﻧﺎ ﰲ ﺍﻟﺘﺪﺍﺧﻞ ﺍﻟﻠﻐﻮﻱ ﺑﲔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﳌﻼﻳﻮﻳﺔ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﻠﻐﺔ ﺍﳌﻼﻳﻮﻳﺔ ﻓﻘﺪ ﺍﺯﺩﻫﺮﺕ ﻣﻨﺬ ﻓﺘﺮﺓ ﻣﺒﻜﺮﺓ‪ ،‬ﻭﻫﻲ ﺑﻌﺪ ﺃﻥ ﺗﻘﺪﻣﺖ ﻣﺎﻟﻴﺰﻳـﺎ ﻭﺻـﺎﺭﺕ‬ ‫ﻭﺍﺣﺪﺓ ﻣﻦ ﺍﻟﺪﻭﻝ ﺍﻟﺼﻨﺎﻋﻴﺔ ﰲ ﺍﻟﻌﺎﱂ ﻭﺭﲟﺎ ﻫﺬﺍ ﺍﻟﺘﻘﺪﻡ ﺍﻟﻠﻐﻮﻱ ﻳﺆﺩﻯ ﺇﱃ ﺍﻟﺘﻘﺪﻡ ﺍﻟﺜﻘـﺎﰲ ﻭﺍﻟﻌﻠﻤـﻲ‬ ‫ﻭﺍﻟﺼﻨﺎﻋﻲ ﰲ ﻣﺎﻟﻴﺰﻳﺎ ﺑﺼﻔﺔ ﺧﺎﺻﺔ ﻭﺍﻟﺪﻭﻝ ﺍ‪‬ﺎﻭﺭﺓ ﺑﺼﻔﺔ ﻋﺎﻣﺔ‪.‬‬ ‫ﺗﺄﺛﲑ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﺍﻟﻠﻐﺔ ﺍﳌﻼﻳﻮﻳﺔ‪:‬‬ ‫ﺃﻋﺘﻘﺪ ﺃﻧﻪ ﻳﻜﻮﻥ ﻓﻀﻮﻝ ﺍﻟﻘﻮﻝ ﺃﻥ ﺃﺑﺮﻫﻦ ﻋﻠﻰ ﺃﻥ ﻧﻔﻮﺫ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﺍﻟﻠﻐﺔ ﺍﳌﻼﻳﻮﻳﺔ ﻭﰲ ﻏﲑﻫﺎ‬ ‫ﻣﻦ ﺍﻟﻠﻐﺎﺕ ﺍﻟﱵ ﻳﻨﻄﻘﻬﺎ ﺍﳌﺴﻠﻤﻮﻥ ﻧﺘﻴﺠﺔ ﻟﻨﻔﻮﺫ ﺍﻻﺳﻼﻡ ﰲ ﻋﻘﻠﻴﺔ ﺗﻠﻚ ﺍﻟﺸﻌﻮﺏ‪ ،‬ﻭﻫﺬﺍ ﻻﻳﻨﺎﰲ ﻭﺟﻮﺩ‬ ‫ﺭﻭﺍﺑﻂ ﺃﺧﺮﻯ ﻣﺜﻞ ﺍﻟﺮﻭﺍﺑﻂ ﺍﻟﺘﺠﺎﺭﻳﺔ ﺃﻭ ﺍﻟﺜﻘﺎﻓﻴﺔ ﺑﲔ ﺍﻷﻣﻢ ﳑﺎ ﺃﺩﻯ ﺇﱃ ﺗﺒﺎﺩﻝ ﺑﻌـﺾ ﺍﳌـﺼﻄﻠﺤﺎﺕ‬

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‫ﻭﺍﻷﲰﺎﺀ ﻣﺜﻞ ﺗﺒﺎﺩﻝ ﺍﻟﺴﻠﻊ ﺍﻟﺘﺠﺎﺭﻳﺔ ﻓﺴﻨﺔ ﺍﻷﺧﺬ ﻭﺍﻟﻌﻄﺎﺀ‪ ،‬ﻓﻬـﺬﻩ ﺍﻟﻈـﺎﻫﺮﺓ ﻣﻌﺮﻭﻓـﺔ ﰲ ﺗـﺎﺭﻳﺦ‬ ‫ﺍﳊﻀﺎﺭﺍﺕ ﺍﻟﻘﺪﳝﺔ ﻭﺍﳊﺪﻳﺜﺔ‪.‬‬ ‫ﻟﻜﻦ ﺍﻟﻠﻐﺔ ﺍﳌﻼﻳﻮﻳﺔ ﺃﺧﺬﺕ ﻣﻦ ﺍﻟﻌﺮﺑﻴﺔ ﻛﻠﻤﺎﺕ ﺃﻛﺜﺮ ﳑﺎ ﺗﺄﺧﺬﻩ ﺍﻟﻌﺮﺑﻴﺔ ﻣﻦ ﺍﻟﻠﻐﺎﺕ ﺍﻷﺧـﺮﻯ‪،‬‬ ‫‪78‬‬ ‫ﺖ ﺍﻟﻠﻐﺔ ﺍﳌﻼﻳﻮﻳﺔ‪ ،‬ﻭﻟﻴﺴ ‪‬‬ ‫ﻭﳍﺬﺍ ﲰﻴ ‪‬‬ ‫ﺖ ﺍﻟﻠﻐﺔ ﺍﳌﺎﻟﻴﺰﻳﺔ ‪ ،‬ﻭﻗﺪ ﺍﻗﺘﺮﺿﺖ ﺍﳌﻼﻳﻮﻳﺔ ﺃﻛﺜﺮ ﻣﻦ ﺃﻟﻒ ﻛﻠﻤـﺔ‪،‬‬ ‫ﺕ ﺃﺻﻮﺍﺗ‪‬ﻬﺎ ﻣﻊ ﺑﻘﺎﺀ ﻣﻌﺎﻧﻴﻬﺎ‪ ،‬ﻭﻫﺬﻩ ﺍﻟـﺘﻐﲑﺍﺕ ﻛﻠـﻬﺎ‬ ‫ﻣﻨﻬﺎ ﻣﺎ ﻧﻄﻖ ﺑﺄﺻﻮﺍ‪‬ﺎ ﺍﻷﺻﻠﻴﺔ ﻭﻣﻨﻬﺎ ﻣﺎ ﹸﻏﻴ‪‬ﺮ ‪‬‬ ‫ﺣﺪﺛﺖ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﺘﻜﻴﻒ ﺍﻟﻠﻐﻮﻱ ﺑﲔ ﺍﻟﻠﻐﺘﲔ‪ ،‬ﺃﻣﺎ ﻛﻴﻒ ﳛﺪﺙ ﻫﺬﺍ ﺍﻟﺘﻨﻘﻞ ﺍﻟﻠﻐﻮﻱ‪ ،‬ﺇﳕﺎ ﻫﺬﺍ ﳒﺪﻩ‬ ‫ﻛﻤﺎ ﳛﺪﺙ ﺍﻟﻨﻘﻞ ﺍﻟﻠﻐﻮﻱ ﻋﻨﺪ ﺍﻟﻠﻐﺎﺕ ﺍﻷﺧﺮﻯ ﻣﻨﻬﺎ ﺍﻷﺭﺩﻳﺔ ﻭﺍﻟﻔﺎﺭﺳﻴﺔ ﺍﻟﻠﺘﺎﻥ ﺗﺘﺨﺬﺍﻥ ﻛﻠﻤﺎﺕ ﻋﺮﺑﻴﺔ‬ ‫ﻭﺍﻧﻀﻤﺘﻬﺎ ﰲ ﻟﻐﺘﻬﻤﺎ ﺇﱃ ﺃﻥ ﺻﺎﺭﺕ ﺍﻷﺭﺩﻳﺔ ﻭﺍﻟﻔﺎﺭﺳﻴﺔ ﺗﻜﺘﺐ ﺑﺎﳊﺮﻭﻑ ﺍﻟﻌﺮﺑﻴـﺔ ﺩﻭﻥ ﺍﳊـﺮﻭﻑ‬ ‫ﺍﻷﺧﺮﻯ‪ .‬ﻭﺃﻣﺎ ﻣﻦ ﻧﺎﺣﻴﺔ ﺍﻟﻜﺘﺎﺑﺔ ﻓﻬﻲ ﺗﺸﻤﻞ ﲨﻴﻊ ﺍﳊﺮﻭﻑ ﺍﳌﻌﱪﺓ ﻋﻦ ﺍﻷﺻﻮﺍﺕ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺗﻜﺘـﺐ‬ ‫ﺍﻟﻴﻤﲔ ﺇﱃ ﺍﻟﺸﻤﺎﻝ ﺑﺪﻭﻥ ﻋﻼﻣﺎﺕ )ﺍﳊﺮﻛﺎﺕ(‪ ،‬ﻭﻫﻲ ﰲ ﺫﻟﻚ ﺗﺸﺒﻪ ﺍﻟﻌﺮﺑﻴﺔ ﺣﻴﺚ ﻳﻌﺘﻤـﺪ ﻋﻠـﻰ‬ ‫ﺍﻟﺴﻠﻴﻘﺔ ﺍﻟﻠﻐﻮﻳﺔ ﰲ ﺍﻟﻘﺮﺍﺀﺓ‪ ،‬ﻭﻭﺟﻮﺩ ﺍﳊﺮﻭﻑ ﺍﻟﻌﺮﺑﻴﺔ – ﺍﳌﻨﻄﻮﻗﺔ ‪‬ﺎ‪.79‬‬ ‫ﻭﺃﻣﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻐﺔ ﺍﳌﻼﻳﻮﻳﺔ ﻓﻘﺪ ﻛﺎﻧﺖ ﳍﺎ ﺃﻟﻔﺎﻅ ﻛﺜﲑﺓ ﺃﺻﻠﻬﺎ ﻣﻦ ﺍﻟﻌﺮﺑﻴﺔ ﻭﻣﻦ ﺃﻣﺜﻠـﺔ ﺍﻷﻟﻔـﺎﻅ‬ ‫ﺍﻟﻌﺮﺑﻴﺔ ﺍﳌﺴﺘﻌﻤﻠﺔ ﰲ ﺍﳌﻼﻳﻮﻳﺔ ﻟﻔﻈﹰﺎ ﻭ ﻣﻌﻨﹰﺎ ﻫﻲ‪ :‬ﻛﻠﻤﺔ ﺻﻼﺓ‪ ،‬ﺯﻛﺎﺓ‪ ،‬ﺣﺞ‪ ،‬ﺻﺒﺢ‪ ،‬ﻣﻐﺮﺏ‪ ،‬ﻋـﺸﺎﺀ‪،‬‬ ‫ﻇﻬﺮ‪ ،‬ﻋﻠﻢ‪ ،‬ﺣﺮﺍﻡ ﺣﻼﻝ‪ ،‬ﻣﺒﺎﺡ‪ ،‬ﺷﺮﻳﻌﺔ‪ ،‬ﻛﺘﺎﺏ‪ ،‬ﻓﻘﻪ‪ ،‬ﺗﻮﺣﻴﺪ‪ ،‬ﲡﻮﻳﺪ‪ ،‬ﻗﺮﺁﻥ‪ ،‬ﺣـﺪﻳﺚ‪ ،‬ﻣﻜـﺮﻭﻩ‪،‬‬ ‫ﺑﻄﻞ‪ ،‬ﺳﻨﺔ‪ ،‬ﻭﺿﻮﺀ‪ ،‬ﺍﳉﻤﺎﻉ‪ ،‬ﺍﳉﻨﺎﺑﺔ‪ ،‬ﺍﻟﻘﺼﺎﺹ‪ ،‬ﺍﻟﺮﺑﺎ‪ ،‬ﺍﻟﺰﻧﺎ‪ ،‬ﺍﳋﺘﺎﻥ‪ ،‬ﺍﻟﺘﻴﻤﻢ‪ ،‬ﺍﻟﺘﻬﺠـﺪ‪ ،‬ﺍﳉﻤـﻊ‪،‬‬ ‫ﺍﳉﻨﺎﺯﺓ‪ ،‬ﺍﻟﺘﻠﻘﲔ‪ ،‬ﺃﺭﻭﺍﺡ‪ ،‬ﺍﻟﻨﻜﺎﺡ‪ ،‬ﺍﻟﻄﻼﻕ‪ ،‬ﺍﻟﻔﺴﺦ‪ ،‬ﺍﳋﻠﻮﻉ‪ ،‬ﺍﳌﻌﺼﻴﺔ‪ ،‬ﺍﻟﻘﺮﺑﺎﻥ ﺍﻟﻌﻘﻴﻘـﺔ‪ ،‬ﺍﳌﻴـﺖ‪،‬‬ ‫ﺍﻟﻌﻘﺪ‪ ،‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭ ﺍﻟﻘﱪ‪ ،‬ﺍﳌﻼﺋﻜﺔ‪ ،‬ﺍﻟﻨﱯ‪ ،‬ﺍﻟﺮﺳﻮﻝ‪ ،‬ﺍﻟﻌﺮﺵ‪ ،‬ﺍﳍﺒﺔ‪ ،‬ﺍﻟﻄﺎﻋﺔ‪ ،‬ﺍﳌﻌﺼﻴﺔ‪ ،‬ﲤﺖ‪ ،‬ﺍﶈـﺮﺍﺏ‪،‬‬ ‫ﺍﻹﻣﺎﻡ‪ ،‬ﺍﳌﺆﺫﻥ‪ ،‬ﺍﳌﺌﺬﻧﺔ‪ ،‬ﺍﻟﺘﱪﻋﺎﺕ‪ ،‬ﻭﺍﳌﺴﻜﲔ‪ ،‬ﻭﺍﻟﻔﻘﲑ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ ﻛﺜﲑ‪.‬‬ ‫ﺧﺼﺎﺋﺺ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‬ ‫ﺑﲔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﳌﻼﻳﻮﻳﺔ ﺧﺼﺎﺋﺺ)‪ (Specialties‬ﻣﺘﻤﻴﺰﺓ‪ ،‬ﻫﺬﻩ ﺍﻟﻈﺎﻫﺮﺓ ﺗﺪﻝ ﻋﻠﻰ ﺃﻥ ﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‬ ‫ﺧﺼﺎﺋﺺ ﻣﺘﻨﻮﻋﺔ‪ ،‬ﺃﳘﻬﺎ‪:‬‬ ‫ﺍﳋﺎﺻﻴﺔ ﺍﻷﻭﱃ‪ :‬ﺃ‪‬ﺎ ﻟﻐﺔ ﺍﻻﺷﺘﻘﺎﻕ‪ :‬ﻇﻬﺮﺕ ﻓﻜﺮﺓ ﺍﻻﺷﺘﻘﺎﻕ )‪ (Etymology‬ﻣﻦ ﺩﺭﺍﺳﺔ ﺃﺻـﻞ‬ ‫ﺍﻟﻜﻠﻤﺎﺕ ﻋﻨﺪ ﻋﻠﻤﺎﺀ ﺍﻟﻌﺮﺏ ﻛﺄﺣﺪ ﻓﺮﻭﻉ ﻋﻠﻢ ﺍﻟﻠﻐﺔ ﺍﻟﱵ ﺗﺪﺭﺱ ﺍﳌﻔﺮﺩﺍﺕ‪ ،‬ﻭﻳﻨﺤﺼﺮ ﳎﺎﻟﻪ ﰲ ﺃﺧـﺬ‬ ‫ﺃﻟﻔﺎﻅ ﺍﻟﻘﺎﻣﻮﺱ ﻛﻠﻤﺔ ﻛﻠﻤﺔ ﻭﻫﻮ ﻣﻌﺮﻭﻑ ﻟﺪﻯ ﺍﻟﺒﺎﺣﺜﲔ ﺑﺄﻧﻪ ﺭﺩ ﺍﻟﻜﻠﻤﺔ ﺇﱃ ﺃﻣﻬﺎ ﻣﺒﺎﺷـﺮﺓ ﺃﻭ ﺇﱃ‬ ‫‪80‬‬ ‫ﺟﺪ‪‬ﺎ ﺍﳌﺒﺎﺷﺮﺓ ﺍﻟﻘﺮﻳﺒﺔ ‪ ،‬ﻭﻗﺪ ﻟﻌﺐ ﺍﻻﺷﺘﻘﺎﻕ ﺩﻭﺭﺍ ﻛﺒﲑﺍ ﰲ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﱐ ﻣﻦ ﺍﳍﺠﺮﺓ ﺣﻴﺚ ﺷـﻬﺪ‬

‫‪ - 78‬ﳚﺐ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﻔﺮﻕ ﺑﲔ ﺍﻟﻠﻐﺔ ﺍﳌﻼﻳﻮﻳﺔ ﻭﺍﳌﺎﻟﻴﺰﻳﺔ‪ ،‬ﻭﺃﻣﺎ ﺍﳌﺎﻟﻴﺰﻳﺔ ﻓﻴﺘﻜﻠﻢ ‪‬ﺎ ﺷﻌﺐ ﻣﺎﻟﻴﺰﻳﺎ ﺍﻟﻌﺎﻡ‪ ،‬ﻭﺃﻣﺎ ﺍﳌﻼﻳﻮﻳﺔ‬ ‫ﻻ ﻳﺘﻜﻠﻢ ‪‬ﺎ ﺍﳌﻼﻳﻮﻳﻮﻥ ﻓﻘﻂ‪ ،‬ﻷﻥ ﻫﻨﺎﻙ ﻛﻠﻤﺎﺕ ﱂ ﻳﻌﺮﻓﻬﺎ ﺍﳌﺎﻟﻴﺰﻳﻮﻥ ﻣﺜﻞ ﺍﻟﺼﻴﻨﻴﻮﻥ ﻭﺍﳍﻨﻮﺩ ﻭﳎﻤﻮﻋﺔ ﺃﻫﺮﻯ‪.‬‬ ‫‪ -79‬ﺍﻟﻨﺪﻭﻱ ﻋﺒﺪ ﺍﷲ ﻋﺒﺎﺱ‪ ،‬ﻧﻈﺎﻡ ﺍﻟﻠﻐﺔ ﺍﻷﺭﺩﻳﺔ‪ ،‬ﺹ‪.21:‬‬ ‫‪ -80‬ﻗﺪﻭﺭ ﺃﲪﺪ ﳏﻤﺪ‪ ،1994 ،‬ﺹ‪.7:‬‬

‫ﳏﻤﺪ ﲞﲑ ﺍﳊﺎﺝ ﻋﺒﺪ ﺍﷲ ‪23 -‬‬

‫ﻫﺬﺍ ﺍﻟﻘﺮﻥ ﻛﺜﺮﺓ ﺍﳌﻌﺎﺟﻢ ﺍﻟﻌﺮﺑﻴﺔ ﻭﻛﺘﺎﺑﺔ ﻣﻔﺮﺩﺍ‪‬ﺎ ﳑﺎ ﻳﺴﺎﻋﺪ ﻋﻠﻰ ﻇﻬﻮﺭ ﺍﳌﻌﺠﻢ ﺍﻟﻌﺮﺑﻴـﺔ ﻛـﺎﳌﻌﺠﻢ‬ ‫ﺍﻟﻌﲔ ﻭﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪.‬‬ ‫ﻭﻛﺎﻥ ﺍﳋﻠﻴﻞ ﺑﻦ ﺃﲪﺪ ﺍﻟﻔﺮﺍﻫﻴﺪﻯ )ﺕ‪175‬ﻫـ( ﳑﻦ ﳚﻴﺪﻭﻥ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ‪ ،‬ﳑﺎ ﻧﺘﺞ ﻋﻨﻪ ﻛﺘﺎﺑﻪ‬ ‫ﺍﻟﺮﺍﺋﻊ ﻣﻌﺠﻢ ﺍﻟﻌﲔ ﺍﻟﺬﻱ ﻳﻌﺪ ﺃﻭﻝ ﻣﻌﺠﻢ ﰲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﻫﻮ ﻋﺒﺎﺭﺓ ﻋﻦ ﺇﺣﺪﻯ ﺍﻟﻮﺳﺎﺋﻞ ﺍﻟﺮﺍﺋﻌﺔ‪،‬‬ ‫ﺍﻟﱵ ﺗﻨﻤﻮ ﻋﻦ ﻃﺮﻳﻘﻬﺎ ﺍﻟﻠﻐﺎﺕ ﻭﺗﺘﺴﻊ ﻭﻳﺰﺩﺍﺩ ﺛﺮﺍﺅﻫﺎ ﰲ ﺍﳌﻔﺮﺩﺍﺕ‪ ،‬ﻓﺘﺘﻤﻜﻦ ﺑﻪ ﻣﻦ ﺍﻟﺘﻌﺒﲑ ﻋﻦ ﺍﳉﺪﻳﺪ‬ ‫ﻣﻦ ﺍﻷﻓﻜﺎﺭ‪.‬‬ ‫ﻓﻀﻼ ﻋﻦ ﻓﻜﺮﺓ ﺍﻻﺷﺘﻘﺎﻕ ﺗﻜﻮﻧﺖ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺁﻻﻑ ﺍﻟﻜﻠﻤﺎﺕ ﺍﳌﺴﺘﻌﻤﻠﺔ ﰲ ﺍﳊﻴـﺎﺓ ﺍﻟﻴﻮﻣﻴـﺔ‬ ‫ﻭﳌﺼﻄﻠﺤﺎﺕ ﺍﻟﻌﻠﻮﻡ ﻋﻠﻰ ﻣﺪﻯ ﻋﺪﺓ ﻗﺮﻭﻥ‪ ،‬ﻭﺛﺒﺖ ﺃﻧﻪ ﺃﻛﺜﺮ ﻃـﺮﻕ ﺍﻟﺘﻨﻤﻴـﺔ ﺍﳌﻌﺠﻤﻴـﺔ ﻓﺎﻋﻠﻴـﺔ‬ ‫ﻭﺃﳘﻴﺔ‪.‬ﻭﺃﻭﺿﺢ ﺫﻟﻚ ﺍﺑﻦ ﺟﲏ ﺣﻴﺚ ﻳﻘﻮﻟﻚ‪.:‬‬ ‫‪81‬‬ ‫ﻓﺎﻻﺷﺘﻘﺎﻕ ﻫﻮ ﻋﻤﻠﻴﺔ ﺍﺳﺘﺨﺮﺍﺝ ﻣﻦ ﻟﻔﻆ ﺃﻭ ﺻﻴﻐﺔ ﻣﻦ ﺃﺧﺮﻯ ‪ ،‬ﻭﻣﻌﻨﺎﻩ ﺃﻥ ﻟﻠﻜﻠﻤـﺔ ﺛﻼﺛـﺔ‬ ‫ﺃﺻﻮﻝ ]ﺟﺬﺭ ‪ 82[Stem‬ﻓﻤﻦ ﺍﳉﺬﺭ ﺍﻟﻮﺍﺣﺪ‪ ،‬ﺃﻭ ﺍﳌﺎﺩﺓ ﺍﻟﻮﺍﺣﺪﺓ ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﻧﺸﺘﻖ ﺃﻛﺜﺮ ﻣـﻦ ﺃﻟـﻒ‬ ‫ﻛﻠﻤﺔ ﺑﺰﻳﺎﺩﺓ ﻋﻨﺎﺻﺮ ﺻﻮﺗﻴﺔ‪ ،‬ﺃﻭ ﺇﺷﺎﺭﻳﺔ ﺃﻭ ﺿﻤﺎﺋﺮﻳﺔ ﰲ ﺃﻭﻝ ﺍﻟﻜﻠﻤﺔ‪ ،‬ﺃﻭ ﰲ ﻭﺳﻄﻬﺎ ﺃﻭ ﺑﺈﺿﺎﻓﺘﻬﺎ ﺇﱃ‬ ‫ﺁﺧﺮﻫﺎ‪ .‬ﻭﻫﺬﺍ ﻣﻌﻨﺎﻩ ﺃﻧﻨﺎ ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﻧﺸﺘﻖ ﻣﻦ ﺟﺬﺭ ) ‪‬ﻋ‪‬ﻠ ‪‬ﻢ( ﺃﻟﻒ ﻛﻠﻤﺔ ﻻ ﺗﺒﻌﺪ ﰲ ﻣﻌﺎﻧﻴﻬﺎ ﻋﻦ ﺍﳌﻌﲎ‬ ‫ﺍﻷﻭﻝ ﺍﳌﻀﻤﻦ ﰲ ﺍﳉﺬﺭ ﺍﻟﺜﻼﺛﻲ‪.‬‬ ‫‪83‬‬ ‫ﺇﻥ ﺍﻻﺷﺘﻘﺎﻕ ﻣﺒﲎ ﻋﻠﻰ ﺿﺮﺑﲔ‪:‬ﻛﺒﲑ ﻭﺻﻐﲑ ‪ ،‬ﻭﺃﻣﺎ ﺍﻻﺷﺘﻘﺎﻕ ﺍﻟﺼﻐﲑ ﻓﻬﻮ ﺍﻻﺷﺘﻘﺎﻕ ﺍﻟﻌﺎﻡ ﻳﻌﲎ‬ ‫‪84‬‬ ‫ﺃﻥ ﺗﺸﺘﻖ ﻣﻦ ﺍﻟﻔﻌﻞ ]ﻓﻬﻢ[ ﻣﺜﻼ ﺻﻴﻐﺎ ﺃﺧﺮﻯ ﻣﺜﻞ ﻓﺎﻫﻢ‪ ،‬ﻣﻔﻬﻮﻡ‪ ،‬ﺗﻔﺎﻫﻢ‪...‬ﺍﱁ ﻭﻳﻘﻮﻝ ﺍﻟـﺪﻛﺘﻮﺭ‬ ‫ﺣﺠﺎﺯﻱ ﺃﻥ ﺍﻻﺷﺘﻘﺎﻕ ﺍﻷﻛﱪ ﺍﻟﺬﻱ ﳚﻌﻞ ﺍﻟﺘﻘﻠﻴﺐ ﺍﻟﺴﺘﺔ ﻟﻸﺻﻞ ﺍﻟﺜﻼﺛﻲ ﺗﺘﺮﻛـﺰ ﺃﻳـﻀﹰﺎ ﰲ ﺍﳌﻌـﲎ‬ ‫ﺍﻟﻮﺍﺣﺪ‪ ،‬ﺃﻭ ﺃﻥ ﺗﺄﺧﺬ ﺃﺻﻼ ﻣﻦ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﻴﺔ‪ ،‬ﻓﺘﻌﻘﺪ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺗﻘﻠﻴﺒﻪ ﺍﻟﺴﺘﺔ ﻣﻌﲎ ﻭﺍﺣﺪﺍ‪ ،‬ﲡﺘﻤﻊ‬ ‫ﺍﻟﺘﺮﺍﻛﻴﺐ ﺍﻟﺴﺘﺔ ﻭﻣﺎ ﻳﺘﺼﺮﻑ ﻣﻦ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﺎ ﻋﻠﻴﻪ ﻣﺜﻞ ﻣﺎﺩﺓ ] ﻛﻠﻢ [ ﺗﺘﻔﺮﻉ ﻣﻨﻬﺎ ﻛﺎﻟﺘـﺎﱄ‪:85‬‬ ‫)ﻙ ﻝ ﻡ( ﻭ )ﻙ ﻡ ﻝ( ﻭ )ﻡ ﻝ ﻙ( ﻭ )ﻝ ﻙ ﻡ( ﻭ )ﻝ ﻡ ﻙ( ﻭ )ﻡ ﻙ ﻝ(‪ .‬ﻭﺑﺬﻟﻚ ﺣﺼﺮ ﰲ ﺍﳌﻌﺠـﻢ‬ ‫ﲨﻴﻊ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﱵ ﳝﻜﻦ ﺃﻥ ﺗﻘﻊ ﰲ ﺍﻟﻌﺮﺑﻴﺔ‪.‬‬ ‫ﺍﳋﺎﺻﻴﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺃ‪‬ﺎ ﻟﻐﺔ ﻣﺘﻤﻴﺰﺓ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﺼﻮﺗﻴﺔ‪ ،‬ﻭﰲ ﺗﻮﺿﻴﺢ ﻫﺬﻩ ﺍﻟﻈﺎﻫﺮﺓ ﻳﻘـﻮﻝ ﺃﺣـﺪ‬ ‫ﺍﻟﺒﺎﺣﺜﲔ ﰲ ﻓﻘﻪ ﺍﻟﻠﻐﺔ ﺃﻥ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺃﻛﺜﺮ ﺃﺧﻮﺍ‪‬ﺎ ﺍﺣﺘﻔﺎﻇﹰﺎ ﺑﺎﻷﺻﻮﺍﺕ ﺍﻟﺴﺎﻣﻴﺔ‪ ،‬ﻭﻣﻦ ﰒ ﺍﺷـﺘﻤﻠﺖ‬ ‫ﻋﻠﻰ ﲨﻴﻊ ﺍﻷﺻﻮﺍﺕ ﺍﻟﱵ ﺍﺷﺘﻤﻠﺖ ﻋﻠﻴﻬﺎ ﺃﺧﻮﺍ‪‬ﺎ ﺍﻟﺴﺎﻣﻴﺔ‪ ،‬ﻫﺬﺍ ﻣﻌﻨﺎﻩ ﺃﻥ ﺍﻷﺻﻮﺍﺕ ﺍﻟﻌﺮﺑﻴـﺔ ﺗـﺸﺒﻪ‬ ‫ﺍﻷﺻﻮﺍﺕ ﺍﻟﺴﺎﻣﻴﺔ ﲤﺎﻣﺎ ﻭﻻ ﻳﻮﺟﺪ ﺍﻟﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ‪،‬ﻷ‪‬ﻤﺎ ﻣﻦ ﺃﺳﺮﺓ ﻟﻐﻮﻳﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﻣﻦ ﺍﳌﻌـﺮﻭﻑ ﺃﻥ‬ ‫‪ - 81‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ﺹ‪62:‬‬ ‫‪ - 82‬ﺍﻧﻈﺮ ﻃﻌﻴﻤﺔ ﺭﺷﺪﻱ ﺃﲪﺪ‪(36 :1986) ،‬‬ ‫‪ - 83‬ﺍﳋﺼﺎﺋﺺ‪ ،‬ﻻﺑﻦ ﺟﲏ ﺟـ‪)2‬ﺩﺕ‪(134:‬‬ ‫‪ - 84‬ﺃﻧﻴﺲ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﻣﻦ ﺃﺳﺮﺍﺭ ﺍﻟﻠﻔﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﻷﳒﻠﻮ ﺍﳌﺼﺮﻳﺔ‪ ،‬ﻁ‪(63 :1987)8‬‬ ‫‪ - 85‬ﺍﻧﻈﺮ ﺣﺠﺎﺯﻱ ﳏﻤﻮﺩ ﻓﻬﻤﻲ‪ ،‬ﺍﻷﺳﺲ ﺍﻟﻠﻐﻮﻳﺔ ﻟﻌﻠﻢ ﺍﳌﺼﻄﻠﺤﺎﺕ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ )‪(68 :1993‬‬

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‫ﺍﻟﻌﺮﺑﻴﺔ ﻣﻦ ﺍﻟﻔﺼﻴﻠﺔ ﺍﻟﺴﺎﻣﻴﺔ‪ ،‬ﻭﺍﻟﻔﺎﺭﺳﻴﺔ ﻣﻦ ﺍﻟﻔﺼﻴﻠﺔ ﺍﳍﻨﺪﻳﺔ ﺍﻷﻭﺭﺑﻴﺔ ‪،‬ﻭﺃﻭﻝ ﻣﻦ ﻧﻄـﻖ ‪‬ـﺎ ﻫـﻮ‬ ‫ﺇﲰﺎﻋﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻛﻤﺎ ﺫﻛﺮ ﺍﻟﺴﻴﻮﻃﻲ " ﺃﻥ ﺃﻭﻝ ﻣﻦ ﺗﻜﻠﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻫﻮ ﻧﺒﻴﻨﺎ ﺇﲰﺎﻋﻴﻞ ﻋﻠﻴـﻪ‬ ‫ﺍﻟﺴﻼﻡ‪ ،‬ﺃﻱ ﺃﻧﻪ ﺃﻭﻝ ﻣﻮﻟﻮﺩ ﻧﺴﻰ ﻟﺴﺎﻥ ﺃﺑﻴﻪ"‪ .87‬ﻭﻗﺎﻝ ﺃﺑﻮ ﻋﻤﺮ ﺑﻦ ﺍﻟﻌﻼﺀ‪ :‬ﺍﻟﻌـﺮﺏ ﻛﻠـﻬﺎ ﻭﻟـﺪ‬ ‫‪88‬‬ ‫ﺇﲰﺎﻋﻴﻞ ﺇﻻ ‪‬ﺣﻤ‪‬ﲑ ﻷﻥ ﺍﳊﻤﲑ ﻣﻦ ﻗﺤﻄﺎﻥ ﻭﻗﺎﻝ ﺍﳉﻤﻬﻮﺭ ﺃﻥ ﺍﻟﻌﺮﺏ ﺍﻟﻘﺤﻄﺎﻧﻴﺔ ﻣﻦ ﻋﺮﺏ ﺍﻟﻴﻤﻦ ‪.‬‬ ‫ﺍﳋﺎﺻﻴﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺃ‪‬ﺎ ﻟﻐﺔ ﺍﻟﺘﺼﺮﻳﻒ]‪[Conjugation‬ﲤﺘﺎﺯ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﲞﺼﺎﺋﺺ ﺍﻟﺘﺼﺮﻳﻒ ﻭ" ﻗﺪ‬ ‫ﻳﺘﻐﲑ ﺣﺮﻑ ﲝﺮﻑ ﺁﺧﺮ ﻛﺄﻥ ﻳﺘﺮﺗﺐ ﻋﻠﻴﻪ ﺍﻟﺜﻘﻞ‪ ،‬ﻓﻜﻠﻤﺔ )ﻣﻴﺰﺍﻥ( ﻛﺎﻥ ﺣﻘﻬﺎ ﺃﻥ ﺗﻜﻮﻥ )ﻣـﻮﺯﺍﻥ(‬ ‫ﻓﻌﻨﺪﻣﺎ ﺟﺎﺀﺕ ﺍﻟﻮﺍﻭ ﺳﺎﻛﻨﺔ ﻭﻣﻜﺴﻮﺭ ﻣﺎ ﻗﺒﻠﻬﺎ ﻗﻠﺒﺖ ﺣﺮﻑ ﻣﺪ ﳎﺎﻧﺲ ﻟﺘﻠﻚ ﺍﳊﺮﻛﺔ ﻭﻫﻲ ﺍﻟﻴـﺎﺀ‪،‬‬ ‫ﻓﺘﻐﲑﺕ ﻭﺻﺎﺭﺕ )ﻣﻴﺰﺍﻥ( ﻭﻛﺬﻟﻚ ﰲ ﺑﻘﻴﺔ ﻛﻠﻤﺎ‪‬ﺎ ﺍﻟﱵ ﻟﻴﺴﺖ ﳍﺎ ﻣﺜﻴﻠﺔ ﰲ ﺍﻟﻠﻐﺎﺕ ﺍﻷﺧﺮﻯ‪.‬‬ ‫ﺍﳋﺎﺻﻴﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﺃ‪‬ﺎ ﻟﻐﺔ ﺍﻟﻨﺤﺖ ﻭﻳﻘﺼﺪ ﺑﻪ ﺃﻥ ﺗﻨﺤﺖ ﻛﻠﻤﺔ ﻭﺍﺣـﺪﺓ‪ ،‬ﻭﻫـﻮ ﺟـﻨﺲ ﻣـﻦ‬ ‫ﺍﻻﺧﺘﺼﺎﺭ‪ ،‬ﻓﺎﻟﻨﺤﺖ ﺇﺫﺍ ﺿﺮﺏ ﻣﻦ ﺿﺮﻭﺏ ﺍﻻﺷﺘﻘﺎﻕ ﰲ ﺍﻟﻠﻐﺔ‪ ،‬ﻭﺫﻛﺮ ﺣﺠـﺎﺯﻱ ﺃﻥ ﺍﻟﻨﺤـﺖ ﰲ‬ ‫ﺍﻻﺻﻄﻼﺡ " ﺃﻥ ﺗﻌﻤﺪ ﺇﱃ ﻛﻠﻤﺘﲔ ﺃﻭ ﲨﻠﺔ ﻓﺘﱰﻉ ﻣﻦ ﳎﻤﻮﻉ ﺣﺮﻭﻑ ﻛﻠﻤﺎ‪‬ﺎ ﻛﻠﻤﺔ ﻓﺬﺓ ﺗﺪﻝ ﻋﻠﻰ‬ ‫‪89‬‬ ‫ﻣﺎ ﻛﺎﻧﺖ ﺗﺪﻝ ﻋﻠﻴﻪ ﺍﳉﻤﻠﺔ ﻧﻔﺴﻬﺎ ﻭﻫﻮ ﻣﻦ ﻗﺒﻴﻞ ﺍﻻﺷﺘﻘﺎﻕ ﻭﻟﻴﺲ ﺍﺷﺘﻘﺎﻗﺎ ﺑﺎﻟﻔﻌﻞ ﻭﻳﺮﻯ ﺍﻟﻌﻠﻤﺎﺀ ﺃﻥ‬ ‫ﺍﻟﻨﺤﺖ ﻳﺘﻜﻮﻥ ﻣﻦ ﺃﺭﺑﻌﺔ ﺃﻧﻮﺍﻉ‪:‬‬ ‫ﺍﻟﻨﻮﻉ ﺍﻷﻭﻝ‪ :‬ﺃ‪‬ﺎ ﺍﻟﻨﺤﺖ ﺍﻟﻔﻌﻠﻲ‪ ،‬ﻭﻳﻨﺤﺖ ﻣﻦ ﺍﳉﻤﻠﺔ ﺩﻻﻟﺔ ﻋﻠﻰ ﺍﻟﻨﻄـﻖ ‪‬ـﺎ ﺃﻭ ﺣـﺪﻭﺙ‬ ‫ﺴ ﹺﻢ ﺍ ِ‬ ‫ﺴ ‪‬ﻤ ﹶﻞ ﺇﺫﺍ ﻗﺎﻝ‪ :‬ﺑﹺـ ‪‬‬ ‫ﻣﻀﻤﻮ‪‬ﺎ‪ ،‬ﳓﻮ ﻗﻮﳍﻢ‪ :‬ﺑﺄﺑﺄ‪ :‬ﺇﺫﺍ ﻗﺎﻝ‪ :‬ﺑﺄﰉ ﺃﻧﺖ‪ ،‬ﻭ‪‬ﺑ ‪‬‬ ‫ﷲ ﺍﻟـ ‪‬ﺮ ‪‬ﺣ َﻤ ﹺﻦ ﺍﻟـ ‪‬ﺮ ِﺣ ‪‬ﻴ ﹺﻢ‪،‬‬ ‫ﺤ ﹶﻞ‪ :‬ﺇﺫﺍ ﻗﺎﻝ ﺳﺒﺤﺎﻥ ﺍﷲ‪ ،‬ﻭ ‪‬ﺩ ‪‬ﻣ ‪‬ﻌ ‪‬ﺰ ﺇﺫﺍ ﻗـﺎﻝ‪ :‬ﺃﺩﺍﻡ ﺍﷲ‬ ‫ﻭ ‪‬ﺟ ‪‬ﻌ ﹶﻔ ﹶﻞ " ﺇﺫﺍ ﻗﺎﻝ ﻵﺧﺮ ﺟﻌﻠﺖ ﻓﺪﺍﺀﻙ‪ ،‬ﻭ ‪‬ﺳ‪‬ﺒ ‪‬‬ ‫ﻋﺰﻙ‪ ،‬ﻭﺃﺿﺎﻑ ﺍﻟﻠﻐﻮﻳﻮﻥ ﺍﻟﻌﺮﺏ ﺃﻥ ﺍﻟﻨﺤﺖ ﰲ ﺍﻟﻌﺮﺑﻴﺔ ﻳﻨﻘﺴﻢ ﺇﱃ ﺃﻧﻮﺍﻉ ﻣﺘﻌﺪﺩﺓ ﻣﻨﻬﺎ‪.‬‬ ‫ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﱐ‪ :‬ﺍﻟﻨﺤﺖ ﺍﻟﻮﺻﻔﻲ‪ ،‬ﻭﻫﻮ ﺃﻥ ﻳﻨﺤﺖ ﻣﻦ ﻛﻠﻤﺘﲔ ﺃﻭ ﺛﻼﺙ ﺩﻻﻟﺔ ﻋﻠﻰ ﺻﻔﺔ ﲟﻌـﲎ‬ ‫ﺍﻟﻜﻠﻤﺘﲔ ﺃﻭ ﲟﻌﺎﱐ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﺪﺍﺧﻠﺔ ﰲ ﺍﻟﻨﺤﺖ‪ ،‬ﳓﻮ ﻗﻮﳍﻢ ﺻﻠﺪﻡ‪ :‬ﻟﺸﺪﻳﺪ ﺍﳊﺎﻓﺮ‪ ،‬ﻣـﻦ ﺍﻟـﺼﻠﺪﻡ‬ ‫ﻭﺍﻟﺘﺼﺪﻡ‪ ،‬ﻭﺍﳍﺠﺮﻉ‪:‬ﻟﻠﺨﻔﻴﻒ ﺍﻷﲪﻖ‪ ،‬ﻣﻦ ﻫﺮﻉ ﻭﻫﺠﻊ‪ ،‬ﻓﺎﳍﺮﻉ ﺍﳌﺘﺴﺮﻉ‪ ،‬ﻭﺍﳍﺠﻊ‪ :‬ﺍﻷﲪﻖ‪.‬‬ ‫ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻨﺤﺖ ﺍﻻﲰﻲ‪ ،‬ﻭﻳﻜﻮﻥ ﺍﳌﻨﺤﻮﺕ ﻫﻨﺎ ﺍﲰﺎ ﻣﻦ ﺍﲰﲔ ﺃﻭ ﺃﻛﺜﺮ ﺟﺎﻣﻌﹰﺎ ﺑـﲔ ﻣـﺎ‬ ‫ﳓﺖ ﻣﻨﻪ‪ ،‬ﳓﻮ ﻗﻮﳍﻢ‪ :‬ﺟﻠﻤﻮﺩ‪ ،‬ﻣﻦ ﺟﻠﺪ ﻭﲨﺪ‪ ،‬ﻭﺣﺒﻘﺮ‪ :‬ﻭﻫﻮ ﺍﻟﱪﺩ‪ ،‬ﻣﻦ ﺣﺐ ﻗﺮ‪ ،‬ﻭﺍﻟﻘﻠﻔﻊ‪ :‬ﻭﻫﻮ ﻣﺎ‬ ‫ﻳﺒﺲ ﻣﻦ ﺍﻟﻄﲔ ﻋﻠﻰ ﺍﻷﺭﺽ ﻓﻴﺘﻠﻘﻒ ﻭﳓﺖ ﻣﻦ ﺛﻼﺙ ﻛﻠﻤﺎﺕ‪ ،‬ﻣﻦ ﻗﻔﻊ ﻭﻗﻠﻊ ﻭﻗﻠﻒ‪.‬‬ ‫ﺍﻟﻨﻮﻉ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﻨﺤﺖ ﺍﻟﻨﺴﱯ‪ ،‬ﻭﻫﻮ ﺃﻥ ﺗﻨﺴﺐ ﺷـﻴﺌﹰﺎ ﺃﻭ ﺷﺨـﺼﹰﺎ ﺇﱃ ﺑﻠـﺪﰐ)ﻃﱪﺳـﺘﺎﻥ(‬ ‫ﻼ‪ ،‬ﻓﺘﻨﺤﺖ ﻣﻦ ﺍﲰﻴﻬﻤﺎ ﺍﲰﹰﺎ ﻭﺍﺣﺪﹰﺍ‪ ،‬ﻋﻠﻰ ﺻﻴﻐﺔ ﺍﺳﻢ ﺍﳌﻨﺴﻮﺏ‪ ،‬ﻓﺘﻘﻮﻝ )ﻃﱪﺧﺰﻯ( ﺃﻭ‬ ‫ﻭ)ﺧﻮﺍﺭﺯﻡ( ﻣﺜ ﹰ‬ ‫ﻳﻨﺤﺖ ﻧﺴﺒﺔ ﺇﱃ ﻋﹶﻠﻤ‪‬ﲔ‪ ،‬ﳓﻮ ﻗﻮﳍﻢ ﻋﺒﺸﻤﻰ‪ :‬ﻧﺴﺒﺔ ﺇﱃ ﻋﺒﺪ ﴰﺲ‪ ،‬ﻭﻋﺒﺪﺭﻯ‪ :‬ﻧﺴﺒﺔ ﺇﱃ ﻋﺒﺪ ﺍﻟـﺪﺍﺭ‪،‬‬ ‫ﻭﻣﺮﻗﺴﻰ‪ :‬ﻧﺴﺒﺔ ﺇﱃ ﺍﻣﺮﺉ ﺍﻟﻘﻴﺲ‪ ،‬ﻭﺫﻛﺮﻭﺍ ﻣﻦ ﺑﻌﺾ ﻫﺬﻩ ﺍﻷﻣﺜﻠﺔ ﺃﻓﻌﺎﻻ‪ ،‬ﳓﻮ‪ :‬ﺗﻌﺒـﺸﻢ ﺇﺫﺍ ﺗﻌﻠـﻖ‬ ‫‪ -86‬ﻭﺍﰲ ﻋﻠﻰ ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ‪ ،‬ﺍﻟﻠﻐﺔ ﻭﺍ‪‬ﺘﻤﻊ‪،‬ﺹ‪.90:‬‬ ‫‪ - 87‬ﺍﻟﺴﻴﻮﻃﻲ‪ ،‬ﺍﳌﺰﻫﺮ‪ ،‬ﺟـ‪،1‬ﺹ‪.32:‬‬ ‫‪ - 88‬ﺍﻟﺴﻴﻮﻃﻲ‪ ،‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺹ‪.34:‬‬ ‫‪ - 89‬ﺣﺠﺎﺯﻱ ﳏﻤﻮﺩ ﻓﻬﻤﻲ‪ ،‬ﺍﻷﺳﺲ ﺍﻟﻠﻐﻮﻳﺔ ﻟﻌﻠﻢ ﺍﳌﺼﻄﻠﺢ‪.73-72 ،‬‬

‫ﳏﻤﺪ ﲞﲑ ﺍﳊﺎﺝ ﻋﺒﺪ ﺍﷲ ‪25 -‬‬ ‫‪90‬‬

‫ﺑﺴﺒﺐ ﻣﻦ ﺃﺳﺒﺎﺏ ﻋﺒﺪ ﴰﺲ‪ ،‬ﺇﻣﺎ ﲝﻠﻒ ﺃﻭ ﺟﻮﺍﺭ ﺃﻭ ﻭﻻﺀ‪ ،‬ﻭﺗﻌﺒﻘﺲ‪ :‬ﺇﺫﺍ ﺗﻌﻠﻖ ﺑﻌﺒﺪ ﺍﻟﻘﻴﺲ ‪ ،‬ﻭﻗﻴﻞ‬ ‫‪‬ﺩ ‪‬ﺭ ‪‬ﻋ ‪‬ﻤ ‪‬ﻰ‪ :‬ﻧﺴﺒﺔ ﺇﱃ ﻛﻠﻴﺔ ﺩﺍﺭ ﺍﻟﻌﻠﻮﻡ‪.‬‬ ‫ﺍﳋﺎﺻﻴﺔ ﺍﳋﺎﻣﺴﺔ‪ :‬ﺃ‪‬ﺎ ﻟﻐﺔ ﺗﻘﺒﻞ ﺍﻷﻟﻔﺎﻅ ﺍﻟﺪﺧﻴﻠﺔ ﻟﻠﻀﺮﻭﺭﺓ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺘﻌﺮﻳﺐ‪ ،‬ﺇﻥ ﺍﳌﺮﺍﺩ ﺑﻠﻐﺔ‬ ‫‪91‬‬ ‫ﺍﳌﻌﺮ‪‬ﺏ " ﻫﻮ ﻣﺎ ﺍﺳﺘﻌﻤﻠﺘﻪ ﺍﻟﻌﺮﺏ ﻣﻦ ﺍﻷﻟﻔﺎﻅ ﺍﳌﻮﺿﻮﻋﺔ ﳌﻌﺎﻥ ﰲ ﻏﲑ ﻟﻐﺘﻬﺎ" ‪ .‬ﻭﰲ ﺍﻟﻐﺎﻟﺐ ﳒﺪ ﺃﻥ‬ ‫ﺍﻟﻌﺮﺑﻴﺔ ﻗﺪ ﻋﺮ‪‬ﺑﺖ ﻋﺪﺩﺍ ﻛﺒﲑﺍ ﻣﻦ ﺍﻟﻜﻠﻤﺎﺕ‪ ،‬ﻧﻘﻠﺘﻬﺎ ﻋﻦ ﺍﻟﻠﻐﺎﺕ ﺍﻟﻘﺪﳝﺔ ﺍﻟﱵ ﺍﺗﺼﻠﺖ ‪‬ﺎ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﻠﻐﺔ‬ ‫ﺟﺎﺀﺕ ﺑﺎﳌﺴﺄﻟﺘﲔ ﻋﻈﻴﻤﺘﲔ‪:‬‬ ‫ﺍﳌﺴﺄﻟﺔ ﺍﻷﻭﱃ‪ :‬ﺍﻟﺪﻭﺍﺧﻞ ﻣﻦ ﺍﻟﻠﻐﺔ ﺍﻟﻔﺎﺭﺳﻴﺔ‪ ،‬ﻭﻳﺘﻀﺢ ﻟﻨﺎ ﻣﻦ ﺧﻼﻝ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ ﺃﻥ ﺍﻟﻌﺮﺑﻴﺔ ﻗﺪ‬ ‫ﻋﺮﺑﺖ ﻣﻦ ﺃﻟﻔﺎﻅ ﻓﺎﺭﺳﻴﺔ ﺍﻷﺻﻞ؛ﻭﻛﺎﻧﺖ ﺃﻗﺮﺏ ﻣﻨﺒﻊ ﻳﺴﺘﻤﺪﻭﻥ ﻣﻨﻪ ﻣﺎ ﳛﺘـﺎﺟﻮﻥ ﺇﻟﻴـﻪ ﻓﺄﺧـﺬﻭﺍ‬ ‫ﻣﻨﻬﻢ‪:‬ﺍﻟﻜﻮﺯ ﻭﺍﳉﺮﺓ ﻭﺍﻹﺑﺮﻳﻖ ﻭﺍﳋ‪‬ﻮﺍﻥ ﻭﺍﻟﻄﺒﻖ ﻭﺍﻟﻘﺼﻌﺔ ﻭﺍﳋﺰ ﻭﺍﻟـﺪﻳﺒﺎﺝ ﻭﺍﻟـﺴﻨﺪﺱ ﻭﺍﻟﻴـﺎﻗﻮﺕ‬ ‫ﻭﺍﻟﻔﲑﻭﺯ ﻭﺍﻟﺒﻠﻮﺭ ﻭﺍﻟﻜﻌﻚ ﻭﺍﻟﻔﺎﻟﻮﺫﺝ ﺍﻟﻠﻮﺯﻧﻴﻨﺞ ﻭﺍﻟﻔﻠﻔﻞ ﻭﺍﻟﺰﳒﺒﻴﻞ ﻭﺍﻟﻘﺮﻓﺔ ﻭﺍﻟﻨـﺮﺟﺲ ﻭﺍﻟﻨـﺴﺮﻳﻦ‬ ‫ﻭﺍﻟﺴﻮﺳﻦ ﻭﺍﻟﻌﻨﱪ ﻭﺍﻟﻜﺎﻓﻮﺭ ﻭﺍﻟﺼﻨﺪﻝ ﻭﺍﻟﻘﺮﻧﻔﻞ ﻭﺍﻟﺒﺴﺘﺎﻥ ﻭﺍﻷﺭﺟﻮﺍﻥ ﻭﺍﻟﻘﺮﻣﺰ ﻭﺍﻟﺴﺮﺍﻭﻳﻞ ﻭﺍﻹﺳﺘﱪﻕ‬ ‫ﻭﺍﻟﺘ‪‬ﻨﻮﺭ ﻭﺍﳉﻮﺯ ﻭﺍﻟﻠﻮﺯ ﻭﺍﻟﺪﻭﻻﺏ ﻭﺍﳌﻴﺰﺍﻥ ﻭﺍﻟﺰﺋﺒﻖ ﻭﺍﻟﺒﺎﺷﻖ ﻭﺍﳉـﺎﻣﻮﺱ ﻭﺍﻟﻄﻴﻠـﺴﺎﻥ ﻭﺍﳌﻐﻨﻄـﻴﺲ‬ ‫ﻭﺍﳌﺎﺭﺳﺘﺎﻥ ﻭﺍﻟﺼﻚ ﻭﺻ‪‬ﻨﺠ‪‬ﺔ ﺍﳌﻴﺰﺍﻥ ﻭﺍﻟﺼﻮﳉﺎﻥ ﻭﺍﻟﻜﻮﺳﺞ ﻭﻧﻮﺍ ﻓﺞ ﻭﺍﳌﺴﻚ ﻭﺍﻟﻔﺮﺳﺦ ﻭﺍﻟﺒﻨﺪ ‪ -‬ﻭﻫﻮ‬ ‫ﺍﻟﻌﺎﱂ ﺍﻟﻜﺒﲑ ‪ -‬ﻭﺍﻟﺰﻣﺮﺩ ﻭﺍﻵﺟﺮ ﻭﺍﳉﻮﻫﺮ ﻭﺍﻟﺴﻜﺮ ﻭﺍﻟﻄﻨﺒﻮﺭ‪ ...‬ﺍﱁ‪ .92‬ﻭﻣﻦ ﺧﻼﻝ ﺗﻠﻚ ﺍﻷﻟﻔـﺎﻅ‬ ‫ﻧﻼﺣﻆ ﺃﻥ ﺍﻟﻌﺮﺏ ﻗﺪ ﺍﺳﺘﻌﺎﻧﻮﺍ ﺑﺒﻌﺾ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﻔﺎﺭﺳﻴﺔ ﰲ ﺑﻌﺾ ﻣﺮﺍﻓﻖ ﺍﳊﻴﺎﺓ‪.‬‬ ‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺍﻟﺪﻭﺍﺧﻞ ﻣﻦ ﺍﻟﻠﻐﺔ ﺍﻟﺮﻭﻣﻴﺔ ﺃﻱ ﺍﻟﻴﻮﻧﺎﻧﻴﺔ‪ ،‬ﻭﻗﺪ ﺃﺧﺬﺕ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺃﻳﻀﹰﺎ ﻋـﺪﺩﺍ‬ ‫ﺿﺨﻤﺎ ﻣﻦ ﺍﻟﻠﻐﺔ ﺍﻟﺮﻭﻣﻴﺔ ﻭﻣﻦ ﺃﺷﻬﺮﻫﺎ ﻣﺎ ﺃﺧﺬ ﻣﻦ ﺃﲰﺎﺀ ﺑﻌﺾ ﺁﻻﺕ ﺍﻟﺮﺻﺪ ﻭﺍﳉﺮﺍﺣـﺔ ﻭﺑﻌـﺾ‬ ‫ﻣﺼﻄﻠﺤﺎﺕ ﺍﻟﻄﺐ ﻭﺍﻟﻔﻠﺴﻔﺔ ﻭﺍﳌﻨﻄﻖ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻟﻄﺒﻴﻌﻴﺔ ﻭﻏﲑﻫﺎ‪ ،‬ﻭﺃﺧﺬﺕ ﻋﻨﻬﺎ ﻛﺬﻟﻚ ﺃﲰﺎﺀ ﺑﻌـﺾ‬ ‫ﺍﳌﻌﺎﺩﻥ ﻭﺍﻟﻮﻇﺎﺋﻒ ﻭﺍﳌﻨﺸﺂﺕ ﺍﳌﻌﻤﺎﺭﻳﺔ ﻭﻏﲑﻫﺎ ﻭﺃﺩﻭﺍﺕ ﺍﻟﺒﻨﺎﺀ ﻭﺍﳌﻮﺍﺯﻳﻦ ﻭﺍﻷﻣﺘﻌﺔ ﻛﺎﻟﻘﱪﺱ )ﻭﻫـﻮ‬ ‫ﺃﺟﻮﺩ ﺍﻟﻨﺤﺎﺱ(‪ ،‬ﻭﺍﻟﺒﻄﺮﻳﻖ‪ ،‬ﻭﺍﻟﻘﻴﻄﻮﻥ )ﻭﻫﻮ ﺍﻟﺒﻴﺖ ﺍﻟﺸﺘﻮﻯ(‪ ،‬ﻭﺍﻟﻘﻨﻄﺮﺓ‪ ،‬ﻭﺍﻟﻔـﺮﺩﻭﺱ )ﺍﻟﺒـﺴﺘﺎﻥ(‬ ‫ﻭﺍﻟﻘﺮﺍﻣﻴﺪ )ﺍﻵﺟﺮ(‪ ،‬ﺍﻟﻘﺴﻄﺎﺱ )ﺍﳌﻴﺰﺍﻥ( ﻭﺍﻟﻘﻨﻄﺎﺭ‪ ،‬ﻭﺍﻟﺒﻄﺎﻗﺔ‪ ،‬ﻭﺍﻟﺴﺠﻨﺠﻞ )ﺍﳌﺮﺁﺓ( ﻭﻫﻠﻢ ﺟﺮﹰﺍ‪.‬‬ ‫‪93‬‬ ‫ﺇﻥ ﻇﺎﻫﺮﺓ ﺍﻟﺘﻌﺮﻳﺐ ﻫﻮ ﻣﺎ ﺍﺳﺘﻌﻤﻠﺘﻪ ﺍﻟﻌﺮﺏ ﻣﻦ ﺍﻷﻟﻔﺎﻅ ﺍﳌﻮﺿﻮﻋﺔ ﳌﻌﺎﻥ ﰲ ﻏﲑ ﻟﻐﺘﻬﺎ ‪ ،‬ﺑـﻞ‬ ‫ﺗﻈﻬﺮ ﻫﺬﻩ ﺍﻟﻈﺎﻫﺮﺓ ﺃﻳﻀﹰﺎ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪،‬ﻭﻗﺪ ‪‬ﻋ ‪‬ﺪ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺃﻟﻔﺎﻇﹰﺎ ﺃﻛﺜﺮ ﻣﻦ ﻣﺎﺋـﺔ‬ ‫ﻭﻫﻲ ﻏﲑ ﻟﻐﺎﺕ ﺍﻟﻌﺮﺏ ﺑﻞ ﺃ‪‬ﺎ ﺗﺮﺟﻊ ﺇﱃ ﺟﺬﻭﺭﻫﺎ ﺍﻟﻔﺮﺱ ﻭﺍﻟﺮﻭﻡ ﻭﺍﻟﻨﺒﻂ ﻭﺍﳊﺒﺸﺔ ﻭﺍﻟﱪﺑﺮ ﻭﺍﻟﺴﺮﻳﺎﻥ‬ ‫‪94‬‬ ‫ﻭﺍﻟﻌﱪﺍﻥ ﻭﺍﻟﻘﺒﻂ‪ ،‬ﻭﻫﻨﺎﻙ ﻣﻦ ﺯﻋﻢ ﺃﻥ ﻟﻠﻘﺮﺁﻥ ﻟﻴﺲ ﻓﻴﻪ ﻣﻦ ﻛﻼﻡ ﺍﻟﻌﺠﻢ ﺷـﻲ ٌﺀ ‪ ،‬ﻟﻜـﻦ ﺑﻌـﺾ‬ ‫ﺍﻟﻜﻠﻤﺎﺕ ﺃﺧﺮﺟﺘﻬﺎ ﺍﻟﻌﺮﺏ ﻋﻠﻰ ﺃﻭﺯﺍﻥ ﻟﻐﺘﻬﺎ ﻭﺃﺟﺮﺕ ﰲ ﻓﺼﻴﺤﺘﻬﺎ ﻓﺼﺎﺭﺕ ﺑﺬﻟﻚ ﻋﺮﺑﻴـﺔ‪ ،‬ﻭﺇﳕـﺎ‬ ‫‪ - 90‬ﺍﻧﻈﺮ‪ :‬ﻗﺪﻭﺭ ﺃﲪﺪ ﳏﻤﺪ‪ ،1993 ،‬ﺹ‪150:‬‬ ‫‪ - 91‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﺴﻴﻮﻃﻲ‪ ،‬ﺍﳌﺰﻫﺮ‪ ،‬ﺟـ‪ 1‬ﺹ‪268:‬‬ ‫‪ - 92‬ﺍﻟﺴﻴﻮﻃﻲ‪ ،‬ﺍﳌﺰﻫﺮ‪ ،‬ﺹ‪.282-280:‬‬ ‫‪ - 93‬ﺍﻟﺴﻴﻮﻃﻲ‪ ،‬ﺍﳌﺰﻫﺮ‪ ،‬ﺹ‪.268:‬‬ ‫‪ - 94‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺹ‪.268:‬‬

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‫‪ISoIT‬‬

‫ﻭﺭﺩﺕ ﰲ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻷﻧﻪ ﻻ ﻳﺴﺪ ﻣﺴﺪﻫﺎ ﺇﻻ ﺃﻥ ﺗﻮﺿﻊ ﳌﻌﺎﻧﻴﻬﺎ ﺃﻟﻔﺎﻅ ﺟﺪﻳﺪﺓ ﻋﻠﻰ ﻃﺮﻳﻘـﺔ ﺍﻟﻮﺿـﻊ‬ ‫ﺍﻷﻭﻝ‪ ،‬ﻓﻴﻜﻮﻥ ﻗﺪ ﺧﺎﻃﺐ ﺍﻟﻌﺮﺏ ﲟﺎ ﱂ ﻳﻮﻗﻔﻬﻢ ﻋﻠﻴﻪ‪ ،‬ﻭﻣﺎ ﻻﻳﺪﺭﻛﻮﻥ ﺑﻔﻄـﺮ‪‬ﻢ ﺍﻟﻠﻐﻮﻳـﺔ ﻭﺟـﻪ‬ ‫ﺍﻟﺘﺼﺮﻑ ﻓﻴﻪ‪ ،‬ﻭﻟﻴﺲ ﺫﻟﻚ ﳑﺎ ﻳﺴﺘﻘﻴﻢ ﺑﻪ ﺃﻣﺮ ﻭﻻ ﻫﻮ ﻋﻨﺪ ﺍﻟﻌﺮﺏ ﻣﻦ ﻣﻌﺎﱐ ﺍﻹﻋﺠﺎﺯ ﰲ ﺷـﻲﺀ ﻷﻥ‬ ‫ﺍﻟﻮﺿﻊ ﻳﻌﺠﺰ ﺃﻫﻠﻪ ؛ ﻭﻗﺪ ﺃﻟﻒ ﰲ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﻣﻨﺼﻮﺭ ﺍﳉﻮﺍﻟﻴﻘﻲ ﻛﺘﺎﺑﻪ ﺍﳌﻌﺮ‪‬ﺏ‪ :‬ﺇﻥ ﺍﻟﻌﺮﺏ‬ ‫ﻛﺜﲑﹰﺍ ﻣﺎ ﳚﺘﺮﺋﻮﻥ ﻋﻠﻰ ﺍﻷﲰﺎﺀ ﺍﻷﻋﺠﻤﻴﺔ ﻓﻴﻐﲑﻭ‪‬ﺎ ﺑﺎﻹﺑﺪﺍﻝ ؛ ﻗﺎﻟﻮﺍ ﺇﲰﺎﻋﻴﻞ‪ ،‬ﺃﺻﻠﻪ ﺇﴰﺎﺋﻴﻞ ؛ ﻓﺄﺑﺪﻟﻮﺍ‬ ‫ﻟﻘﺮﺏ ﺍﳌﺨﺮﺝ‪.95‬‬ ‫‪96‬‬

‫ﺍﳋﺎﺻﻴﺔ ﺍﻟﺴﺎﺩﺳﺔ‪ :‬ﺃ‪‬ﺎ ﻟﻐﺔ ﺍﻹﻋﺮﺍﺏ)‪ (Inflection‬ﻓﺎﻹﻋﺮﺍﺏ ﻛﻤﺎ ﻳﻘﻮﻝ ﺍﻟﻨﺤﺎﺓ ﺗﻐﻴﲑ ﺃﻭﺍﺧـﺮ‬ ‫‪97‬‬ ‫ﺍﻟﻜﻠﻤﺎﺕ ﺑﺘﻐﲑ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺪﺍﺧﻠﺔ ﻋﻠﻴﻬﺎ ﺑﺎﻟﺮﻓﻊ ﻭﺍﻟﻨﺼﺐ ﻭﺍﳉﺮ ﻭﺍﻟﺴﻜﻮﻥ ‪ .‬ﻭﻗﺪ ﺗﻨﺎﻭﻝ ﺍﺑـﻦ ﺟـﲏ‬ ‫‪98‬‬ ‫ﻣﻮﺿﻮﻉ ﺍﻹﻋﺮﺍﺏ ﻭﻗﺎﻝ " ﻫﻮ ﺍﻹﺑﺎﻧﺔ ﻋﻦ ﺍﳌﻌﺎﱐ ﺑﺎﻷﻟﻔﺎﻅ " ﻭﻳﺆﻛﺪ ﺍﻟـﺴﻴﻮﻃﻲ ﻫـﺬﺍ ﺍﻟﻜـﻼﻡ‬ ‫ﻓﻘﺎﻝ‪":‬ﺇﻥ ﺍﻹﻋﺮﺍﺏ ﺃﺳﺎﺱ ﺍﳌﻌﲎ‪،‬ﻭﻳﻘﺼﺪ ﺑﻪ ﺃﻥ ﻟﻠﻐﺔ ﻗﻮﺍﻋﺪ ﰲ ﺗﺮﺗﻴﺐ ﺍﻟﻜﻠﻤﺎﺕ ﻭﲢﺪﻳﺪ ﻭﻇﺎﺋﻔﻬـﺎ‬ ‫‪99‬‬ ‫ﻭﺿﺒﻂ ﺃﻭﺍﺧﺮﻫﺎ" ‪ ،‬ﻭﻫﺬﺍ ﳑﺎ ﻳﺴﺎﻋﺪ ﻋﻠﻰ ﺩﻗﺔ ﺍﻟﻔﻬﻢ‪.‬‬ ‫‪100‬‬ ‫ﻭﻣﻦ ﺍﻟﻠﻐﺎﺕ ﺍﻟﱵ ﺗﺘﻌﺎﻣﻞ ﺑﺎﻹﻋﺮﺍﺏ ﺍﻟﻌﱪﻳﺔ ﻭﻫﻲ ﻣﻦ ﺃﺳﺮﺓ ﺍﻟﻠﻐﺎﺕ ﺍﻟﺴﺎﻣﻴﺔ ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻠﻐـﺎﺕ‬ ‫ﺍﻷﺧﺮﻯ ﻓﻼ ﻋﻼﻗﺔ ‪‬ﺎ ﺑﺎﻹﻋﺮﺍﺏ ﻛﺎﳌﻼﻳﻮﻳﺔ ﻭﺍﻹﳒﻠﻴﺰﻳﺔ ﻭﺍﳍﻨﺪﻳﺔ ﻭﺍﻟﺼﻴﻨﻴﺔ ﻭﺍﻟﻔﺮﻧﺴﻴﺔ ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ‬ ‫ﺍﻟﻠﻐﺎﺕ ﺍﳊﻴﺔ‪ ،‬ﻓﺄﳘﻴﺔ ﺍﻹﻋﺮﺍﺏ ﺇﺫﻥ ﺃﻧﻪ ﻳﻮﺿﺢ ﺍﳌﻌﲎ ﺍﻟﻐﺎﻣﺾ ﺩﺍﺧﻞ ﺍﳉﻤﻠﺔ‪ ،‬ﻭﻣﻦ ﺃﳘﻴﺔ ﺍﻹﻋﺮﺍﺏ ﻧﺮﻯ‬ ‫‪101‬‬ ‫ﺸ ‪‬ﻰ ﺍ َ‬ ‫ﺨَ‬ ‫ﰲ ﺑﻌﺾ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﳌﺘﻤﺜﻠﺔ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪):‬ﹺﺇ‪‬ﻧﻤَﺎ َﻳ ‪‬‬ ‫ﷲ ِﻣ ‪‬ﻦ ﻋِﺒﺎ ِﺩ ِﻩ ﺍﻟﻌ‪ ‬ﹶﻠﻤَﺎ ُﺀ( ﻟﻮ ﻗﺮﺃﻧﺎ "‬ ‫ﷲ( ﳋﺮﺟﻨﺎ ﻋﻦ ﺃﺣﺪ ﺍﳌﻔـﺎﻫﻴﻢ ﺍﻷﺳﺎﺳـﻴﺔ ﰲ‬ ‫ﷲ ﻣﻦ ﻋﺒﺎﺩﻩ ﺍﻟﻌﻠﻤﺎ َﺀ( ﻣﻊ ﺭﻓﻊ ﻛﻠﻤﺔ )ﺍ ُ‬ ‫)ﺇﳕﺎ ﳜﺸﻰ ﺍ ُ‬ ‫ﺍﻟﺪﻳﻦ‪ ،‬ﻓﻜﻴﻒ ﻳﻜﻮﻥ ﺍﷲ ﺧﺎﺋﻔﹰﺎ ﻣﻦ ﻋﺒﺎﺩﻩ‪ ،‬ﻭﻫﺬﺍ ﻣﺴﺘﺤﻴﻞ‪.‬ﻭﻗﺎﻝ ﲤﺎﻡ ﺣﺴﺎﻥ ﰲ ﺍﳌﺴﺄﻟﺔ ﺍﻟﺴﺎﺑﻘﺔ " ﻟﻮ‬ ‫ﺭﻓﻊ ﺍﻻﺳﻢ ﺍﻷﻭﻝ ﻭﻧﺼﺐ ﺍﻟﺜﺎﱐ ﻣﻬﲎ‪ ،‬ﻭﻟﻌﻜﺲ ﺫﻟﻚ ﻣﻌﲎ ﺁﺧﺮ‪ ،102‬ﻓـﺎﻹﻋﺮﺍﺏ ﺇﺫﹰﺍ ﻳﻠﻌـﺐ ﺩﻭﺭﹰﺍ‬ ‫ﺑﺎﺭﺯﹰﺍ ﰲ ﺗﻮﺿﻴﺢ ﺍﳌﻌﲎ ﺍﻟﻐﺎﻣﺾ ﻭﻣﻦ ﰒ ﺗﻈﻬﺮ ﺃﳘﻴﺘﻪ ﰲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺩﻭﺭﻩ ﰲ ﺑﻴﺎﻥ ﺍﳌﻌﺎﱏ ﻭﲢﺪﻳـﺪ‬ ‫ﻣﻔﺎﻫﻴﻤﻬﺎ ﺍﻟﺪﻗﻴﻘﺔ‪ ،‬ﺑﻞ ﺃﻧﻪ ﻳﺴﻬﻢ ﻣﺴﺎﳘﺔ ﺟﻠﻴﻠﺔ ﰲ ﲢﺪﻳﺪ ﺍﳌﻌﲎ ﻭﻳﺆﻛﺪ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﺍﻟﺪﻛﺘﻮﺭ ﳏﻤﻮﺩ‬ ‫‪103‬‬ ‫ﻓﻬﻤﻲ ﺣﺠﺎﺯﻱ ﰲ ﻛﺘﺎﺑﻪ ﺑﻘﻮﻟﻪ " ﺗﻜﻮﻥ ﺍﻟﻌﻼﻣﺔ ﺍﻹﻋﺮﺍﺑﻴﺔ ﻣﻬﻤﺔ ﻟﺘﺤﺪﻳﺪ ﺍﳌﻌﲎ ‪.‬‬ ‫ﺍﳋﺎﺻﻴﺔ ﺍﻟﺴﺎﺑﻌﺔ‪ :‬ﺃ‪‬ﺎ ﻟﻐﺔ ﺍﻟﺘﻜﺮﺍﺭ‪ ،‬ﻳﻌﺪ ﺍﻟﺘﻜﺮﺍﺭ ﻭﺍﺣﺪﹰﺍ ﻣﻦ ﻇﻮﺍﻫﺮ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﻳﻘﻮﻝ ﺃﲪﺪ ﺑﻦ‬ ‫ﻓﺎﺭﺱ " ﺗﻌﺘﱪ ﺳﻨﺔ ﻣﻦ ﺳﻨﻦ ﻛﻼﻡ ﺍﻟﻌﺮﺏ ﻭﺍﻟﻐﺮﺽ ﻣﻨﻪ ﺇﺭﺍﺩﺓ ﺍﻹﺑﻼﻍ ﲝﺴﺐ ﺍﻟﻌﻨﺎﻳﺔ ﺑـﺎﻷﻣﺮ‪ ،‬ﻓـﺈﺫﺍ‬ ‫‪ - 95‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺹ‪.273:‬‬ ‫‪ - 96‬ﺭﺷﺪﻱ ﺃﲪﺪ ﻃﻌﻴﻤﺔ‪ ،‬ﺍﳌﺮﺟﻊ ﰲ ﺗﻌﻠﻴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻟﻐﲑ ﺍﻟﻨﺎﻃﻘﲔ ‪‬ﺎ‪ ،‬ﺹ‪:‬‬ ‫‪ -97‬ﺍﺑﻦ ﺟﲏ‪ ،‬ﺍﳋﺼﺎﺋﺺ‪ ،‬ﺟـ‪ 1‬ﺹ‪.35:‬‬ ‫‪ - 98‬ﺍﻟﺴﻴﻮﻃﻲ‪ ،‬ﺍﳌﺰﻫﺮ‪ ،‬ﺟـ‪ 1‬ﺩﺕ ﺹ‪.329:‬‬ ‫‪ - 99‬ﺭﺷﺪﻱ ﺃﲪﺪ ﻃﻌﻴﻤﺔ‪ ،‬ﺍﳌﺮﺟﻊ ﰲ ﺗﻌﻠﻴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻟﻐﲑ ﺍﻟﻨﺎﻃﻘﲔ ‪‬ﺎ‪ ،‬ﺹ‪.144:‬‬ ‫‪ -100‬ﺃﲪﺪ ﺃﻣﲔ‪ ،‬ﺿﺤﻰ ﺍﻹﺳﻼﻡ‪ ،‬ﺟـ‪ 1‬ﺹ‪.289:‬‬ ‫‪ - 101‬ﺳﻮﺭﺓ ﻓﺎﻃﺮ‪.28:‬‬ ‫‪ - 102‬ﲤﺎﻡ ﺣﺴﺎﻥ‪ ،‬ﺍﻟﺘﻤﻬﻴﺪ ﰲ ﺍﻛﺘﺴﺎﺏ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺹ‪.44:‬‬ ‫‪ - 103‬ﳏﻤﻮﺩ ﺣﺠﺎﺯﻱ‪ ،‬ﻣﺪﺧﻞ ﺇﱃ ﻋﻠﻢ ﺍﻟﻠﻐﺔ‪ ،1988 ،‬ﺹ‪.109:‬‬

‫ﳏﻤﺪ ﲞﲑ ﺍﳊﺎﺝ ﻋﺒﺪ ﺍﷲ ‪27 -‬‬ ‫‪104‬‬

‫ﺗﻜﺮﺭ ﺍﻟﺸﻲﺀ ﺭﺳﺦ ﰲ ﺍﻷﺫﻫﺎﻥ" ﻭﻗﺪ ﺍﺗﻀﺤﺖ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺍﻷﺣﺎﺩﻳﺚ ﺃﺩﻟﺔ ﻛﺜﲑﺓ ﺩﻟـﺖ‬ ‫ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻛﻤﺎ ﻇﻬﺮ ﺃﻳﻀﹰﺎ ﰲ ﻛﻼﻡ ﺍﻟﻌﺮﺏ ﻣﻦ ﺷﻌﺮ ﻭﻧﺜﺮ ﻭﺧﻄﺐ ﻭﻗﺪ ﻳﻜـﺮﺭ ﺍﻟﻘـﺮﺁﻥ ﺍﳉﻤﻠـﺔ‬ ‫ﺍﳌﺆﻛﺪﺓ ﻋﺪﺓ ﻣﺮﺍﺕ ﺑﻨﻔﺲ ﺍﻷﻟﻔﺎﻅ‪ ،‬ﻋﻠﻤﹰﺎ ﻣﻨﻪ ﲟﺎ ﰲ ﺫﻟﻚ ﻣﻦ ﺃﺛﺮ ﰲ ﺍﻟﻨﻔﺲ‪ 105‬ﻛﻤﺎ ﻧﺮﻯ ﰲ ﺳﻮﺭﺓ‬ ‫ﺍﻟﺮﲪﻦ ﺣﻴﺚ ﺗﻜﺮﺭﺕ ﺁﻳﺎ‪‬ﺎﻓﺎﻟﺘﻜﺮﺍﺭ ﻟﻪ ﻓﻮﺍﺋﺪ ﺳﺒﻊ ﻣﻨﻬﺎ‪:‬‬ ‫ﺍﻟﻔﺎﺋﺪﺓ ﺍﻷﻭﱃ‪ :‬ﻗﺪ ﻳﺄﰐ ﺍﻟﺘﻜﺮﺍﺭ ﻣﻦ ﻏﲑ ﺍﳍﺪﻑ ﺍﻷﺻﻠﻲ ﻭﺃﳕﺎ ﳎﻴﺌﻪ ﻟﺘﺄﻛﻴﺪ ﺍﻟﻜﻼﻡ ﻭﺗﻘﺮﻳﺮ ﺍﳌﻌﲎ‬ ‫ﻑ َﺗ ‪‬ﻌ ﹶﻠ ‪‬ﻤ ‪‬ﻮ ﹶﻥ(‪ 107‬ﻓﻤﺜﻞ ﻫﺬﺍ‬ ‫ﻼ َﺳ ‪‬ﻮ َ‬ ‫ﻑ َﺗ ‪‬ﻌ ﹶﻠ ‪‬ﻤ ‪‬ﻮ ﹶﻥ ﹸﺛ ‪‬ﻢ ﹶﻛ ﱠ‬ ‫ﻼ َﺳ ‪‬ﻮ َ‬ ‫ﰲ ﺃﺫﻫﺎﻥ ﺍﳌﺴﺘﻤﻌﲔ‪ ،106‬ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ‪ ):‬ﹶﻛ ﱠ‬ ‫ﺍﻟﺘﻜﺮﺍﺭ ﻟﻐﺮﺽ ﺍﻹﻧﺬﺍﺭ ﻷﻥ ﺍﻹﻧﺬﺍﺭ ﺑﺎﻟﺘﻜﺮﺍﺭ ﻳﻜﻮﻥ ﺃﺷﺪ ﺗﺄﺛﲑﹰﺍ‪.‬‬ ‫‪108‬‬ ‫ﺍﻟﻔﺎﺋﺪﺓ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺯﻳﺎﺩﺓ ﺍﻟﺘﺮﻏﻴﺐ ﰲ ﺍﻟﻌﻔﻮ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ‪):‬ﻳﹶﺄ‪‬ﻳ ‪‬ﻬﺎ ﺍﻟ ﱢﺬ‪‬ﻳ ‪‬ﻦ ﹶﺃ ‪‬ﻣ‪‬ﻨ ‪‬ﻮﺍ ﹺﺇ ﱠﻥ ‪‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺯ ‪‬ﻭﺍ ﹺﺟﻜﹸـ ‪‬ﻢ‬ ‫‪109‬‬ ‫ﺤ ‪‬ﻮﺍ ‪‬ﻭ‪‬ﺗ ‪‬ﻐ ‪‬ﻔ ‪‬ﺮ ‪‬ﻭﺍ ﹶﻓﹺﺈ ﱠﻥ ﺍ َ‬ ‫ﺼ ﹶﻔ ‪‬‬ ‫‪‬ﻭﹶﺃ ‪‬ﻭ ﹶﻻ ‪‬ﺩ ﹸﻛ ‪‬ﻢ ‪‬ﻋ ‪‬ﺪ ‪‬ﻭﹰﺍ ﹶﻟ ﹸﻜ ‪‬ﻢ ﹶﻓﺎ ‪‬ﺣ ﹶﺬ ‪‬ﺭ ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ‪ ،‬ﻭﹺﺇ ﹾﻥ ‪‬ﺗ ‪‬ﻌ ﹸﻔ ‪‬ﻮﺍ ‪‬ﻭ‪‬ﺗ ‪‬‬ ‫ﷲ ﹶﻏ ﹸﻔ ‪‬ﻮ ‪‬ﺭ ‪‬ﺭ ‪‬ﺣ‪‬ﻴ ‪‬ﻢ( ‪ ،‬ﻓـﺈﻥ‬ ‫ﻛﻠﻤﺎﺕ )ﺗﻌﻔﻮﺍ‪ ،‬ﻭﺗﺼﻔﺤﻮﺍ‪ ،‬ﻭﺗﻐﻔﺮﻭﺍ( ﻟﻠﺪﻻﻟﺔ ﻋﻠﻰ ﺍﻟﺘﺮﻏﻴﺐ ﰲ ﺍﳋﲑ‪.‬‬ ‫ﺍﻟﻔﺎﺋﺪﺓ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺍﻟﺘﻠﺬﺫ ﺑﺬﻛﺮﻩ ﲝﻴﺚ ﺃﻧﻪ ﻳﺆﺛﺮ ﰲ ﺍﻟﻨﻔﻮﺱ ﺣﲔ ﻳﺴﺘﻤﻊ ﺇﻟﻴﻪ ﻛﻘﻮﻝ ﺍﻟﺸﺎﻋﺮ‪:‬‬ ‫ﺳﻘﻰ ﺍﷲ ﳒﺪﹰﺍ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﳒ ‪‬ﺪ ﻭﻳﺎ ﺣﺒﺬﺍ ﳒﺪ ﻋﻠﻰ ﺍﻟﻘﺮﺏ ﻭﺍﻟﺒﻌ ‪‬ﺪ‬ ‫ﺇﻥ ﺍﻟﺒﻴﺖ ﻗﺪ ﺗﻜﺮﺭﺕ ﻓﻴﻪ ﻛﻠﻤﺔ ﳒﺪ ﺛﻼﺙ ﻣﺮﺍﺕ‪ ،‬ﻭﻳﺮﻯ ﺍﻟﺒﻠﻐﺎﺀ ﺃﻥ ﻫﺬﺍ ﺍﻟﺘﻜﺮﺍﺭ ﻳﻬـﺪﻑ ﺇﱃ‬ ‫ﺍﻟﺘﻠﺬﺫ‪.‬‬ ‫ﻱ ﺁ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ ﹾﺎ ﹶﻗ ‪‬ﻮ ‪‬ﻡ ﺍ‪‬ﺗﹺﺒ ‪‬ﻌ ‪‬ﻮ ﹶﻥ ﹶﺃ ‪‬ﻫ ‪‬ﺪ ﹸﻛ ‪‬ﻢ‬ ‫ﺍﻟﻔﺎﺋﺪﺓ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﺍﻟﺘﺮﻏﻴﺐ ﰲ ﻗﻮﻝ ﺍﻟﻨﺼﺢ‪ ،‬ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ‪ ):‬ﻭﹶﻗ ﹾﺎ ﹶﻝ ﺍﻟ ‪‬ﺬ ‪‬‬ ‫‪110‬‬ ‫‪‬ﺳﹺﺒ‪‬ﻴ ﹶﻞ ﺍﻟ ‪‬ﺮ ‪‬ﺷﺎ ‪‬ﺩ‪ ،‬ﻳﺎ ﹶﻗ ‪‬ﻮ ‪‬ﻡ ﹺﺇ‪‬ﻧ ‪‬ﻤﺎ ‪‬ﻫ ‪‬ﺬ ‪‬ﻩ ﺍ ﹶ‬ ‫ﻉ ( ﻓﻔﻲ ﻫﺬﻩ ﺍﻵﻳﺔ ﳒﺪ ﺗﻜﺮﺍﺭ )ﻳﺎ ﻗﻮﻡ( ﻣـﺮﺗﲔ‬ ‫ﳊ‪‬ﻴﺎ ﹶﺓ ﺍﻟ ‪‬ﺪ‪‬ﻧ‪‬ﻴﺎ ‪‬ﻣﺘ‪‬ﺎ ‪‬‬ ‫ﺗﻠﻴﲔ ﻟﻘﻠﻮ‪‬ﻢ ﺣﱴ ﻻ ﻳﺸﻜﻮﺍ ﰲ ﺻﺪﻕ ﺍﻟﻨﺼﻴﺤﺔ‪.‬‬ ‫ﺍﻟﻔﺎﺋﺪﺓ ﺍﳋﺎﻣﺴﺔ‪ :‬ﻗﺼﺪ ﺍﻻﺳﺘﻴﻌﺎﺏ ﻛﻘﻮﻟﻚ‪ :‬ﻗﺮﺃﺕ ﺍﻟﻜﺘﺎﺏ ﺑﺎﺑﺎ ﺑﺎﺑﺎ ﻭﻓﻬﻤﺘﻪ ﻛﻠﻤـﺔ ﻛﻠﻤـﺔ‪،‬‬ ‫ﻓﺎﻟﺘﻜﺮﺍﺭ ﻫﻨﺎ ﻟﻠﺪﻻﻟﺔ ﻋﻠﻰ ﻗﺼﺪ ﺍﻹﺳﺘﻴﻌﺎﺏ‪ ،‬ﻓﺎﻟﺴﺎﻣﻊ ﺳﻴﺴﺘﻮﻋﺐ ﻣﻦ ﺧﻼﻝ ﻫﺬﺍ ﺍﻟﺘﻜﺮﺍﺭ‪.‬‬ ‫ﺍﻟﻔﺎﺋﺪﺓ ﺍﻟﺴﺎﺩﺳﺔ‪ :‬ﺍﻟﺘﺤﺴﺮ‪ ،‬ﻭﻣﻦ ﻫﺬﺍ ﻗﻮﻝ ﺍﳊﺴﲔ ﺑﻦ ﻣﻄﲑ ﻳﺮﺛﻲ ﻣﻌﻦ ﺑﻦ ﺯﺍﺋﺪﺓ‪.‬‬ ‫ﻣﻦ ﺍﻷﺭﺽ ﺣﻈﺖ ﻟﻠﺴﻤﺎﺀ ﻣﻮﺿﻌﹰﺎ‬ ‫ﻓﻴﺎ ﻗﱪ ﻣﻌﻦ ﺃﻧﺖ ﺃﻭﻝ ﺣﻔﺮﺓ‬ ‫ﻭﻗﺪ ﻛﺎﻥ ﻣﻨﻪ ﺍﻟﱪ ﻭﺍﻟﺒﺤﺮ ﻣﺘﺮﻋـﹰﺎ‬ ‫ﻓﻴﺎ ﻗﱪ ﻣﻌﻦ ﻛﻴﻒ ﻭﺍﺭﻳﺖ ﺟﻮﺩﻩ‬ ‫ﺖ ﹺﺇ‪‬ﻧ ‪‬ﻲ ‪‬ﺭﹶﺃ‪‬ﻳ ‪‬‬ ‫ﺍﻟﻔﺎﺋﺪﺓ ﺍﻟﺴﺎﺑﻌﺔ‪ :‬ﻃﻮﻝ ﺍﻟﻔﺼﻞ‪ ،‬ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ‪):‬ﻳ ﹾﺎ ﺁ‪‬ﺑ ‪‬‬ ‫ﺲ‬ ‫ﺸ ‪‬ﻤ ‪‬‬ ‫ﺸ ‪‬ﺮ ﹸﻛ ‪‬ﻮ ﹶﻛﺒﹰﺎ ‪‬ﻭﺍﻟـ ‪‬‬ ‫ﺖ ﹶﺃ ‪‬ﺣ ‪‬ﺪ ‪‬ﻋ ‪‬‬ ‫‪111‬‬ ‫‪‬ﻭﺍﻟ ﹶﻘ ‪‬ﻤ ‪‬ﺮ ‪‬ﺭﹶﺃ‪‬ﻳ‪‬ﺘ ‪‬ﻬ ‪‬ﻢ ‪‬ﻟ ‪‬ﻲ ‪‬ﺳﺎ ﹺﺟ ‪‬ﺪ‪‬ﻳ ‪‬ﻦ( ﻓﻜﺮﺭﺕ ﻛﻠﻤﺔ )ﺭﺃﻳﺖ( ﻟﻄﻮﻝ ﺍﻟﻔﺼﻞ ﺣﱴ ﻻ ﳚﺊ ﺍﳌﻌﲎ ﻣﺒﺘﻮﺭﹰﺍ‪.‬‬ ‫‪ - 104‬ﺍﺑﻦ ﻓﺎﺭﺱ‪ ،‬ﺍﻟﺼﺎﺣﱯ‪ ،‬ﺹ‪.158:‬‬ ‫‪ - 105‬ﺃﲪﺪ ﺑﺪﻭﻱ ﻃﺒﺎﻧﺔ )ﺩﺕ‪(143:‬‬ ‫‪ - 106‬ﺇﺑﺮﺍﻫﻴﻢ ﻋﺒﺪ ﺍﻟﺒﺎﻗﻲ ﺍﻟﺼﺒﺎﻍ )‪(101 :1968‬‬ ‫‪ - 107‬ﺳﻮﺭﺓ ﺍﻟﺘﻜﺎﺛﺮ ‪.6-5‬‬ ‫‪ - 108‬ﺇﺑﺮﺍﻫﻴﻢ ﻋﺒﺪ ﺍﻟﺒﺎﻗﻲ ﺍﻟﺼﺒﺎﻍ )‪(101 :1968‬‬ ‫‪ - 109‬ﺳﻮﺭﺓ ﺍﻟﺘﻐﺎﺑﻦ‪.14:‬‬ ‫‪ - 110‬ﻏﺎﻓﺮ‪.39-38:‬‬ ‫‪ -111‬ﻳﻮﺳﻒ‪4:‬‬

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‫‪ISoIT‬‬

‫ﻛﻤﺎ ﻳﺮﻯ ﺍﻟﻌﻠﻤﺎﺀ ﺃﻥ ﺍﻟﺘﻜﺮﺍﺭ ﰲ ﺍﻟﻌﺮﺑﻴﺔ ﺃﺣﻴﺎﻧﺎ ﻳﺄﰐ ﺑﺎﻟﻔﻌﻞ ﳓﻮ ﻗﻮﻟﻚ )ﺃﺳﺮﻉ ﺃﺳﺮﻉ( ﺣﻴـﺚ‬ ‫ﻳﺘﻜﺮﺭ ﻟﻔﻆ )ﺃﺳﺮﻉ( ﻣﺮﺗﲔ‪ ،‬ﻭﻳﺄﰐ ﰲ ﺣﲔ ﺁﺧﺮ ﺑﺎﳊﺮﻑ ﻛﻘﻮﻝ ﺍﳌﺘﻨﱯ‪:‬‬ ‫ﳌﺜﻠﻲ ﻋﻨﺪ ﻣﺜﻠﻬﻢ ﻣﻘﺎ ‪‬ﻡ‬ ‫ﻭﱂ ﺃﺭ ﻣﺜﻞ ﺟﲑﺍﱐ ﻭﻣﺜﻠﻲ‬ ‫ﻭﻳﺄﰐ ﺑﺎﺳﻢ ﺍﻟ ‪‬ﻌﹶﻠ ﹺﻢ ﻛﻘﻮﻟﻨﺎ‪ :‬ﺣﻀﺮ ﺍﻷﺳﺘﺎﺫ ﺍﻷﺳﺘﺎﺫ‪.‬‬ ‫ﻭﺍﻟﺘﻜﺮﺍﺭ ﺃﻳﻀﹰﺎ ﻳﺘﻢ ﻣﻦ ﺧﻼﻝ ﺍﳌﻌﲎ ﺩﻭﻥ ﺍﻟﻠﻔﻆ ﺃﻱ ﻳﺄﰐ ﻣﻦ ﻗﺒﻞ ﺍﻟﻜﻠﻤﺔ ﻓﻘﻂ ﺩﻭﻥ ﺍﻟﻜﻠﻤﺔ ﺍﻟﱵ‬ ‫ﲢﻤﻞ ﺍﳌﻌﲎ ﺍﳌﺮﺍﺩ ﻭﻫﺬﺍ ﻣﺎ ﳛﺪﺙ ﻛﺜﲑﹰﺍ ﰲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﰲ ﺍﻟﻠﻐﺎﺕ ﺍﻷﺧﺮﻯ‪ ،‬ﻭﻗﺪ ﻳﻬﻤـﻞ ﺑﻌـﺾ‬ ‫ﺍﻟﺒﺎﺣﺜﲔ ﻋﻦ ﺫﻛﺮﻫﺎ‪ ،‬ﻛﻘﻮﻟﻚ )ﺃﻃﻌﲎ ﻭﻻ ﺗﻌﺼﻴﲎ( ﻓﺈﻥ ﻛﻠﻤﺔ ﺃﻃﻌﲏ ﺗﻔﻴﺪ ﻣﻌـﲎ )ﻻ ﺗﻌـﺼﲏ(‪،‬‬ ‫ﻭﻛﺬﻟﻚ ﻟﻔﻆ ﻻ ﺗﻌﺼﲏ ﻳﻔﻴﺪ ﻣﻌﲎ ﺃﻃﻌﲏ ﻭﻻ ﻓﺮﻕ ﺑﻴﻨﻬﻤﺎ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﺪﻻﻟﻴﺔ‪.‬‬ ‫ﻥ ﺍﻟﻔﻘﻬﺎﺀ ﺩﺍﺋﻤﹰﺎ ﻳﺴﺘﺨﺪﻣﻮﻥ ﻟﻔﻆ )ﻻﳛﻞ( ﻭﻳﺮﺍﺩ ﺑﻪ )ﳛﺮﻡ( ﻛﻤﺎ ﻳﻘﻮﻝ ﻟﻔﻆ )ﻻ ﻳﺼﺢ( ﲟﻌـﲎ‬ ‫)ﻳﺒﻄﻞ( ﻭﻫﺬﺍ ﺍﻷﺳﻠﻮﺏ ﻳﺴﻤﻰ ﺗﻜﺮﺍﺭ ﺍﳌﻌﲎ ﺩﻭﻥ ﺍﻟﻠﻔﻆ‪ .‬ﻭﰲ ﻣﺜﺎﻝ ﺁﺧﺮ ﻧﺮﻯ ﰲ ﻗﻮﻟﻪ ﻋﺰ ﻭﺟـﻞ)‬ ‫ﺤ ﱡﻞ ﹶﻟﻪ‪ِ ‬ﻣ ‪‬ﻦ َﺑ ‪‬ﻌ ِﺪ َﺣ‪‬ﺘ ‪‬ﻰ ﺗ‪ ‬ﻨ ِﻜ َ‬ ‫ﻼ َﺗ ِ‬ ‫ﹶﻓﹺﺈ ﹾﻥ ﹶﻃ ﱠﻠ ﹶﻘﻬَﺎ ﹶﻓ ﹶ‬ ‫ﺢ ‪‬ﺯﻭ‪‬ﺟﹰﺎ ﹶﻏ ‪‬ﻴ َﺮﻩ‪ 112(‬ﻓﻜﻠﻤﺔ ﻻ ﲢﻞ ﻟﻪ ﲟﻌﲎ ﲢﺮﻡ ﻟﻪ‪،113‬‬ ‫ﻫﺬﺍ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺍﺑﻦ ﻛﺜﲑ ﻭﻏﲑﻩ ﻣﻦ ﺍﳌﻔﺴﺮﻳﻦ‪.‬‬ ‫ﺕ‪ ،‬ﺍﻟﻜـﻼﻡ – ‪‬ﺭﺧ‪‬ﻤـﹰﺎ ﻻ ﹶﻥ‬ ‫ﺍﳋﺎﺻﻴﺔ ﺍﻟﺜﺎﻣﻨﺔ‪ :‬ﺃ‪‬ﺎ ﻟﻐﺔ ﺍﻟﺘﺮﺧﻴﻢ‪ ،‬ﻭﻫﻲ ﻣﻦ ﻛﻠﻤﺔ ‪‬ﺭ ‪‬ﺧ ‪‬ﻢ ﺍﻟـﺼ‪ ‬ﻮ ‪‬‬ ‫‪‬ﻭ ‪‬ﺳ ‪‬ﻬ ﹶﻞ‪ ،114‬ﻭﻗﺎﻝ ﺍﺑﻦ ﻣﻨﻈﻮﺭ‪ :‬ﺍﻟﺘﺮﺧﻴﻢ ﲟﻌﲎ ﺍﻟﺘﻠﻴﲔ ﻭﻣﻨﻪ ﺍﻟﺘﺮﺧﻴﻢ ﰲ ﺍﻷﲰﺎﺀ ﻷ‪‬ﻢ ﺇﳕـﺎ ﳛـﺬﻓﻮﻥ‬ ‫ﺃﻭﺍﺧﺮﻫﺎ ﻟﻴﺴﻬﻠﻮﺍ ﺍﻟﻨﻄﻖ ‪‬ﺎ‪ ،‬ﻗﻴﻞ ﺍﻟﺘﺮﺧﻴﻢ‪ :‬ﻫﻮ ﺍﳊﺬﻑ‪ ،‬ﻭﻣﻨﻪ ﺗﺮﺧﻴﻢ ﺍﻻﺳﻢ ﰲ ﺍﻟﻨـﺪﺍﺀ‪ ،‬ﻭﻫـﻮ ﺃﻥ‬ ‫‪115‬‬ ‫ﳛﺬﻑ ﻣﻦ ﺁﺧﺮﻩ ﺣﺮﻑ ﺃﻭ ﺃﻛﺜﺮ‪ ،‬ﻛﻘﻮﻟﻚ ﺇﺫﺍ ﻧﺎﺩﻳﺖ ﺣﺮﺛﹰﺎ‪ :‬ﻳﺎ ‪‬ﺣ ﹺﺮ‪ ،‬ﻭﻣﺎﻟﻜﹰﺎ ﻳﺎﻣﺎﻝ ‪...‬ﺇﱁ‪.‬‬ ‫ﺇﻧﻪ ﻣﻦ ﺍﻷﺳﺎﻟﻴﺐ ﺍﻟﱵ ﱂ ﻳﻬﺘﻢ ﺑﻪ ﻛﺜﲑ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻟﻌﺮﺏ‪ ،‬ﻓﺎﻟﺘﺮﺧﻴﻢ ﻳﺸﺒﻪ ﺍﻹﺧﺘﺼﺎﺭ ﰲ ﺍﻟﻠﻐـﺔ‬ ‫ﺍﳌﻼﻳﻮﻳﺔ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ ﻓﺈﻧﻪ ﻋﺒﺎﺭﺓ ﻋﻦ ﺍﺧﺘﺼﺎﺭ ﺍﳊﺮﻭﻑ ﰲ ﺍﻟﻜﻠﻤﺔ‪ ،‬ﻭﺃﻣﺎ ﺍﻻﺧﺘﺼﺎﺭ ﻓﻤﻌﻨﺎﻩ ﺃﻥ‬ ‫ﻼﰲ‬ ‫ﳜﺘﺼﺮ ﺍﳊﺮﻭﻑ ﻣﻦ ﺍﳉﻤﻞ‪ ،‬ﻭﻳﻘﻮﻝ ﺍﻟﺪﻛﺘﻮﺭ ﲤﺎﻡ‪ :‬ﺍﳌﻨﺎﺩﻯ ﺍﳌﺮﺧﻢ ﳏﺬﻭﻑ ﺁﺧﺮﻩ ﻓﻴﻘـﻮﻝ ﻣـﺜ ﹰ‬ ‫‪116‬‬ ‫) ‪‬ﻋﺰ‪‬ﺓ( ﻳ‪‬ﺎ ‪‬ﻋ َ‪‬ﺰ ﻭﻣﻦ ﺃﻣﺜﻠﺔ ﺍﻟﺘﺮﺧﻴﻢ ﻛﻘﻮﻝ ﻋﻤﺮ ﺍﺑﻦ ﻛﻠﺜﻮﻡ‪:‬‬ ‫‪117‬‬ ‫ﻭﺃﻧﺖ ﺑﺄﺧﺮﻯ ﻻﺗﺒﻌﺘﻚ ﻫﺎﺋﻤـﹰﺎ‬ ‫ﺃﻓﺎﻃﻢ‪ ،‬ﻟﻮ ﺃﻥ ﺍﻟﻨﺴﺎﺀ ﺑﺒﻠﺪﺓ‬ ‫ﺏ ﺣﺮﻓـﹰﺎ‬ ‫ﲬ‪‬ﺘﻬ‪‬ﺎ ﺍﻟﻌـﺮ ‪‬‬ ‫ﻭﻣﻦ ﺧﻼﻝ ﻫﺬﺍ ﺍﻟﺒﻴﺖ ﺗﺒﲔ ﺃﻥ ﻛﻠﻤﺔ )ﻓﺎﻃﻢ( ﺃﺻﻠﻬﺎ )ﻓﺎﻃﻤﺔ(‪ ،‬ﻭﻗﺪ ‪‬ﺭ ﱠ‬ ‫ﻭﺍﺣﺪﺓ ﻭﻫﻲ ﺍﻟﺘﺎﺀ ﰲ ﺍﳊﺮﻑ ﺍﻷﺧﲑ ﻣﻦ ﺍﻟﻜﻠﻤﺔ‪ ،‬ﻓﺼﺎﺭﺕ )ﻓﺎﻃﻢ(‪.‬‬ ‫ﺍﻟﻠﻐﺔ ﺍﳌﻼﻳﻮﻳﺔ‬ ‫‪ -112‬ﺍﻟﺒﻘﺮﺓ‪230 :‬‬ ‫‪ -113‬ﺍﺑﻦ ﻛﺜﲑ‪ ،‬ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﺟـ‪ ،1‬ﺹ‪.272:‬‬ ‫‪ - 114‬ﳔﺒﺔ ﻣﻦ ﺍﻷﺳﺎﺗﺬﺓ‪ ،‬ﺍﳌﻌﺠﻢ ﺍﻟﻮﺳﻴﻂ‪ ،‬ﺹ‪:‬‬ ‫‪ -115‬ﺍﺑﻦ ﻣﻨﻈﻮﺭ‪ ،‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪ ،‬ﺑﺎﺏ )ﺭﺧﻢ( ﺟـ‪ ،12‬ﺹ‪.234:‬‬ ‫‪ - 116‬ﲤﺎﻡ ﺣﺴﺎﻥ‪ ،‬ﺍﻟﺘﻤﻬﻴﺪ ﰲ ﺍﻛﻨﺴﺎﺏ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺹ‪.124:‬‬ ‫‪ - 117‬ﻋﻤﺮ ﻓﺮﻭﺥ‪ ،‬ﺗﺎﺭﻳﺦ ﺍﻷﺩﺏ ﺍﻟﻌﺮﰊ‪ ،‬ﺟـ‪ 1‬ﺹ‪.146:‬‬

‫ﳏﻤﺪ ﲞﲑ ﺍﳊﺎﺝ ﻋﺒﺪ ﺍﷲ ‪29 -‬‬

‫ﻭﺃﻣﺎ ﺍﳌﻼﻳﻮﻳﺔ ﻓﻠﻬﺎ ﺧﺼﺎﺋﺼﻬﺎ ﺍﳌﺘﻤﺜﻠﺔ ﰲ ﻋﺪﺓ ﺃﻣﻮﺭ ﻣﻨﻬﺎ ﻣﺎ ﺗﺘﻔﻖ ﺑﺎﳋﺼﺎﺋﺺ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﻣﻨـﻬﺎ‬ ‫ﲣﺎﻟﻒ ﺫﻟﻚ ﻭﺍﻟﺬﻱ ﻳﻬﻤﻨﺎ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺃﻥ ﺍﻟﻠﻐﺔ ﺍﳌﻼﻳﻮﻳﺔ ﺗﺘﺼﻒ ﳍﺬﻩ ﺍﻟﺴﻤﺎﺕ ﻭﻫﻲ‪:‬‬ ‫ﺍﳋﺎﺻﻴﺔ ﺍﻷﻭﱃ‪ :‬ﺍﳌﻘﺘﺮﺿﺔ‪،‬ﺇﻥ ﺍﻟﻠﻐﺔ ﺍﳌﻼﻳﻮﻳﺔ ﺗﻘﺘﺮﺽ ﻋﺪﺩﹰﺍ ﻛﺜﲑﹰﺍ ﻣﻦ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﱵ ﺫﺍﺕ ﺍﻟﺼﻠﺔ‬ ‫ﺑﺎﳌﺼﻄﻠﺤﺎﺕ ﺍﻟﺪﻳﻨﻴﺔ‪ ،‬ﻓﺎﻟﻌﺮﺑﻴﺔ ﻫﻲ ﻟﻐﺔ ﺍﻟﺪﻳﻦ ﺍﻹﺳﻼﻣﻲ ﳑﺎ ﺟﻌﻠﻬﺎ ﺗﺴﺘﻌﲑ ﻋﺪﺩﺍ ﻛﺒﲑﺍ ﻣﻦ ﺍﻷﻟﻔـﺎﻅ‬ ‫ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﻳﻘﻮﻝ ﺃﺣﺪ ﺍﻟﺒﺎﺣﺜﲔ ﺍﳌﻼﻳﻮﻳﲔ ﺃﻥ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺪﺧﻴﻠﺔ ﺇﱃ ﺍﳌﻼﻳﻮﻳﺔ ﻻ ﺗﻘﻞ ﻋﻦ ﺃﻟﻒ‬ ‫ﻛﻠﻤﺔ‪ ،‬ﻭﻫﻲ ﻣﺴﺘﻌﻤﻠﺔ ﰲ ﺍﻟﻠﻐﺔ ﺍﳌﻼﻳﻮﻳﺔ ﻣﻦ ﺣﻴﺚ ﺍﳌﻬﲎ ﻭﺍﻟﻠﻔﻆ ﻣﻌﹰﺎ‪.‬‬ ‫ﻭﻗﺪ ﺷﻬﺪﺕ ﺍﻟﻠﻐﺔ ﺍﳌﻼﻳﻮﻳﺔ ﺃﻥ ﻣﻌﻈﻢ ﺍﻷﻟﻔﺎﻅ ﺍﻟﺪﻳﻨﻴﺔ ﰲ ﻫﺬﻩ ﺍﻟﻠﻐﺔ ﻣـﺄﺧﻮﺫﺓ ﻣـﻦ ﺍﻟﻌﺮﺑﻴـﺔ‪،‬‬ ‫ﻭﺍﻟﻜﻠﻤﺎﺕ ﻣﻨﻬﺎ ﻣﺎ ﺃﺑﻘﺖ ﻋﻠﻰ ﻣﻌﺎﻧﻴﻬﺎ ﺍﻷﺻﻠﻴﺔ‪ ،‬ﻭﻣﻨﻬﺎ ﻣﺎ ﺗﻐﲑﺕ‪ ،‬ﻭﺭﲟﺎ ﺍﺧﺘﻠﻒ ﻧﻄﻘﻬﺎ‪ ،‬ﻭﳛـﺪﺙ‬ ‫ﻫﺬﺍ ﰲ ﻛﺜﲑ ﻣﻦ ﻟﻐﺎﺕ ﺍﻟﻌﺎﱂ ﺑﺪﻭﻥ ﺍﺳﺘﺜﻨﺎﺀ ﺣﱴ ﰲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻧﻔﺴﻬﺎ ﺍﻟﱵ ﺍﺧﺘﺎﺭﻫﺎ ﺍﷲ ﺳـﺒﺤﺎﻧﻪ‬ ‫ﻭﺗﻌﺎﱃ ﻟﺘﻜﻮﻥ ﻟﻐﺔ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻹﺳﻼﻡ ﻭﻫﻲ ﺃﻳﻀﹰﺎ ﻟﻴﺴﺖ ﺑﺮﻳﺌﺔ ﻣﻦ ﻫﺬﺍ ﺍﻟﺘﺄﺛﺮ‪ ،‬ﻭﻣﻦ ﺃﻣﺜﻠـﺔ ﺍﻷﻟﻔـﺎﻅ‬ ‫ﺍﳌﻘﺘﺮﺿﺔ ﻛﻤﺎ ﻳﻠﻲ‪.‬‬ ‫ﺍﻟﺮﻗﻢ‬

‫ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‬

‫ﻋﻠﻢ‬ ‫ﺣﺴﺎﺏ‬ ‫ﺇ ‪‬ﺫ ﹾﻥ‬ ‫ﺧﱪ‬ ‫ﺟﻨﺎﺯﺓ‬ ‫ﺖ‬ ‫‪‬ﺧ ‪‬ﺪ ‪‬ﻣ ‪‬‬ ‫ﳎﻠﺲ‬ ‫‪‬ﺣﻴ‪‬ﻠﺔ‬ ‫ﳏﻜﻤ‪‬ﺔ‬ ‫ﺳ‪‬ﻠﻄﺎﻥ‬ ‫ﺻﱪ‬

‫ﺍﻟﻠﻐﺔ ﺍﳌﻼﻳﻮﻳﺔ‬ ‫‪Ilmu.‬‬ ‫‪Hisab‬‬ ‫‪Izin‬‬ ‫‪Khabar‬‬ ‫‪Jenazah‬‬ ‫‪Khidmat‬‬ ‫‪Majlis‬‬ ‫‪Hilah‬‬ ‫‪Mahkamah‬‬ ‫‪Sultan‬‬ ‫‪Sabar‬‬

‫ﺍﳋﺎﺻﻴﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻣﺸﺘﺮﻛﺔ ﻣﻊ ﺍﳋﻂ ﺍﻟﻌﺮﰊ‪ ،‬ﺗﺸﺘﺮﻙ ﺍﻟﻠﻐﺔ ﺍﳌﻼﻳﻮﻳﺔ ﻣﻊ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﺍﻟﻜﺘﺎﺑﺔ ﺑـﺎﳋﻂ‬ ‫ﺍﻟﻌﺮﰊ‪ ،‬ﻭﻗﺪ ﻋﺮﻓﺖ ﺑﺎﳊﺮﻭﻑ ﺍﳉﺎﻭﻳﺔ ﺍﻟﱵ ﺗﺴﺘﺨﺪﻡ ﺍﳊﺮﻭﻑ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻛﻤﺎ ﺍﺳـﺘﻌﺎﺭﺕ ﺍﳊـﺮﻭﻑ‬ ‫ﺍﻟﻌﺮﺑﻴﺔ ﻟﻜﺘﺎﺑﺔ ﻟﻐﺘﻬﺎ ﻭﳍﺠﺎ‪‬ﺎ ﺍﶈﻠﻴﺔ‪ ،‬ﻫﺬﺍ ﻣﻨﺬ ﺃﻥ ﺑﺪﺃﺕ ﻛﺘﺎﺑﺔ ﺍﻟﻠﻐﺔ ﺍﳌﻼﻳﻮﻳﺔ‪ ،‬ﻭﻗﺪ ﺑﺪﺃ ﺗﺎﺭﳜﻬﺎ ﻣﻨـﺬ‬ ‫ﻗﺮﻭﻥ ﻋﺪﻳﺪﺓ‪.‬‬

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‫‪ISoIT‬‬

‫ﺷﻴﺌﹰﺎ ﻓﺸﻴﺌﹶﺎ ﺍﻧﺘﺸﺮﺕ ﻫﺬﻩ ﺍﻟﻜﺘﺎﺑﺔ ﺑﺎﳋﻂ ﺍﻟﻌﺮﰊ ﻋﻠﻰ ﻧﻄﺎﻕ ﻭﺍﺳﻊ ﺟﺪﹰﺍ ﰲ ﻛـﻞ ﻣـﻦ ﻣﺎﻟﻴﺰﻳـﺎ‬ ‫ﻭﻓﻄﺎﱏ)‪ (Patani‬ﻭﺳﻨﻐﺎﻓﻮﺭﺓ‪ ،‬ﻭﺑﻪ ‪‬ﺩﻭ‪‬ﻧﺖ ﺍﻟﻜﺘﺐ ﺍﳌﻼﻳﻮﻳﺔ ﺍﻟﻘﺪﳝﺔ ﻣﻊ ﺯﻳﺎﺩﺓ ﺑﻌﺾ ﺣﺮﻭﻓﻬﺎ ﺍﳍﺠﺎﺋﻴﺔ‬ ‫ﻣﻦ ﺣﻴﺚ ﻋﺪﺩﻫﺎ ﺣﱴ ﺗﺘﻨﺎﺳﺐ ﻣﻊ ﺍﻷﺻﻮﺍﺕ ﺍﳌﻼﻳﻮﻳﺔ‪ ،‬ﻭﻫﻲ ﲬﺴﺔ ﻣﻨﻬﺎ‪:‬‬ ‫ﺍﻟﺮﻗﻢ ﺍﳊﺮﻭﻑ ﺍﻟﻜﺘﺎﺑﺔ ﺍﻟﻼﺗﻴﻨﻴﺔ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻜﺘﺎﺑﺔ ﺍﳉﺎﻭﻳﺔ ﺍﳌﻌﺎﱐ ﺍﻟﻌﺮﺑﻴﺔ‬ ‫ﻓﻨﺠﺎﻥ‬ ‫‪ Cawan‬ﺟﺎﻭﺍﻥ‬ ‫‪Ca‬‬ ‫‪ 1‬ﺝ‬ ‫ﺭﻭﺡ‬ ‫‪ Nyawa‬ﺛﺎﻭﺍ‬ ‫‪Nya‬‬ ‫‪ 2‬ﺙ‬ ‫ﺍﻟﺴﻴﻒ‬ ‫‪ Pedang‬ﻓﺪﺍﻍ‬ ‫‪Ng‬‬ ‫‪ 3‬ﻍ‬ ‫ﺍﻟﻔﻴﻞ‬ ‫‪ Gajah‬ﻛﹶﺎﺟﻪ‬ ‫‪G‬‬ ‫‪ 4‬ﻙ‬ ‫ﺻﺒﺎﺡ‬ ‫ﻓﺎﻛﻲ‬ ‫‪Pagi‬‬ ‫‪P‬‬ ‫‪ 5‬ﻑ‬ ‫ﺍﳋﺎﺻﻴﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﻟﻐﺔ ﺍﻻﺷﺘﻘﺎﻕ‪ ،‬ﻭﻫﻮ ﺟﺰﺀ ﻣﻦ ﳏﺎﻭﻻﺕ ﺗﻮﺳﻴﻊ ﺍﻟﻜﻠﻤﺎﺕ ﰲ ﺍﻟﻠﻐﺔ ﺍﳌﻼﻳﻮﻳﺔ‬ ‫ﻭﻳﺴﻤﻰ )‪ ،(Pecahan Kata‬ﻭﻗﺪ ﺃﺧﺬ ﺍﳌﻼﻳﻮﻳﻮﻥ ﻫﺬﻩ ﻃﺮﻳﻘﺔ ﰲ ﺗﻮﺳﻴﻊ ﺃﻟﻔﺎﻅ ﻟﻐﺘﻬﻢ‪ ،‬ﺇﺫ ﺃﻧﻪ ﻳﻜﻮﻥ‬ ‫ﻋﻠﻰ ﺍﳌﺴﺘﻮﻯ ﺍﻹﺷﺘﻘﺎﻗﻲ ﺍﳌﻌﺮﻭﻑ ﰲ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﻫﻮ ﻳﻠﻌﺐ ﺩﻭﺭﺍ ﻣﻬﻤﺎ ﺟﺪﹰﺍ ﰲ ﻋﻤﻠﻴﺔ ﺗﻮﻟﻴﺪ ﺍﻷﻟﻔـﺎﻅ‬ ‫ﺍﳌﻼﻳﻮﻳﺔ‪ ،‬ﺇﻻ ﺃﻧﻪ ﳜﺘﻠﻒ ﻋﻦ ﺩﻭﺭﻩ ﰲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﻗﺪ ﻻ ﻳﺸﺘﻖ ﺃﻛﺜﺮ ﻣﻦ ﺛﻼﺛﺔ ﻛﻠﻤﺎﺕ ﻓﺼﺎﻋﺪﹰﺍ‪.‬‬ ‫ﻛﻤﺎ ﳒﺪ ﺃﻥ ﺍﻻﺷﺘﻘﺎﻕ ﰲ ﺍﻟﻠﻐﺔ ﺍﳌﻼﻳﻮﻳﺔ ﻳﺄﰐ ﻣﻦ ﺍﳉﺬﺭ ﻭﻳﻨﺤﺪﺭ ﺇﱃ ﺍﳌﺼﺪﺭ ﻭﺍﺳﻢ ﺍﻟﻔﺎﻋﻞ ﺩﻭﻥ‬ ‫ﺫﻟﻚ‪ ،‬ﻭﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ ﻛﻠﻤﺔ )‪ (bawa‬ﺃﻱ ﲪﻞ ‪ <-‬ﳛﻤﻞ ‪ <-‬ﺍﲪﻞ‪ ،‬ﻭﻣﻨﻬﺎ ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﻧﺸﺘﻖ‬ ‫ﻛﻠﻤﺎﺕ ﺃﺧﺮﻯ ﺫﺍﺕ ﻣﻌﺎﻥ ﳐﺘﻠﻔﺔ‪ 118‬ﻣﻨﻬﺎ‪:‬‬ ‫)‪ (Bawa‬ﺃﻱ ﲪﻞ ‪ <--‬ﳛﻤﻞ ‪ <--‬ﺍﲪﻞ‪.‬‬ ‫)‪ (Membawa‬ﺃﻱ ﺍﳊﻤﻞ‪.‬‬ ‫)‪ (Pembawa‬ﺃﻱ ﺍﳊﺎﻣﻞ‪.‬‬ ‫ﻭﺍﻻﺷﺘﻘﺎﻕ ﰲ ﺍﳌﻼﻳﻮﻳﺔ ﳝﺮ ﻭﻓﻖ ﺍﳌﺮﺍﺣﻞ ﺍﻵﺗﻴﺔ ﻣﺜﻞ‪:‬‬ ‫‪Me-(pe-) + bawa -------------> Membawa,Pembawa‬‬ ‫‪Me-(pe-)+potong ----------> Memotong , Pemotong‬‬

‫ﻭﻛﺬﻟﻚ ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﻧﺒﲎ ﻛﻠﻤﺎﺕ ﺍﻟﻠﻐﺔ ﺍﳌﻼﻳﻮﻳﺔ ﻭﻓﻖ ﺍﻷﺳﺲ ﺍﻟﺴﺎﺑﻘﺔ‪ ،‬ﻣﺜﺎﻝ ﺫﻟﻚ ﰲ ﻛﻠﻤﺔ‬ ‫)‪ (Makan‬ﻭﻣﻦ ﺧﻼﳍﺎ ﻧﺸﺘﻖ ﻛﻠﻤﺎﺕ ﺍﻵﺗﻴﺔ‪:‬‬ ‫ﺃ‪ (Pemakan + makan + makanan) -‬ﺃﻱ )ﺍﻵﻛﻞ ﻳﺄﻛﻞ ﺍﻟﻄﻌﺎﻡ(‪.‬‬ ‫ﺏ‪ (Tulis)-‬ﺃﻱ ﻛﺘﺐ ﺃﻭ ﻳﻜﺘﺐ ﺃﻭ ﺍﻛﺘﺐ ﻭﺑﻪ ﺗﺸﺘﻖ ﻛﻠﻤـﺔ )‪ (Penulisan‬ﺃﻱ ﻛﺘﺎﺑـﺔ‬ ‫ﻭ)‪ (Penulis‬ﺃﻱ ﺍﻟﻜﺎﺗﺐ ﺃﻭ ﺍﻟﺬﻱ ﻳﻜﺘﺐ‪.‬‬ ‫‪Dewan Bahasa , Jurnal Pembinaan, D.B.P, K.L, P:97. 118‬‬

‫ﳏﻤﺪ ﲞﲑ ﺍﳊﺎﺝ ﻋﺒﺪ ﺍﷲ ‪31 -‬‬ ‫‪119‬‬

‫ﺍﳋﺎﺻﻴﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﺍﻻﺧﺘﺼﺎﺭ )‪ (Abbreviations‬ﺍﻟﱵ ﺃﺻﺒﺤﺖ ﺟﺰﺀﹰﺍ ﻣﻦ ﺧﺼﺎﺋﺺ ﺍﻟﻠﻐـﺔ‬ ‫ﻼ‪ .‬ﻭﻗﺪ ﺳﺎﺩ ﻫﺬﺍ ﺍﻷﺳﻠﻮﺏ ﰲ ﻫـﺬﻩ ﺍﻟﻠﻐـﺔ‬ ‫ﺍﳌﻼﻳﻮﻳﺔ‪ ،‬ﺃ‪‬ﺎ ﺗﺘﻤﻴﺰ ﻋﻦ ﺍﻟﻠﻐﺎﺕ ﺍﻷﺧﺮﻯ ﻛﺎﻟﻌﺮﺑﻴﺔ ﻣﺜ ﹰ‬ ‫ﺍﳌﻼﻳﻮﻳﺔ‪ ،‬ﻛﻤﺎ ﺃﻧﻪ ﻳﺴﺘﺨﺪﻡ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﳌﻮﺍﻗﻒ ﺍﻟﻠﻐﻮﻳﺔ ﻭﺍﻟﻜﺘﺎﺑﻴﺔ‪ ،‬ﻓﻜﻠﻤﺔ )‪ (MAIK‬ﺗﻌﲏ ‪‬ﺎ ﺍ‪‬ﻠﺲ‬ ‫ﺍﻷﻋﻠﻰ ﻟﻠﺸﺆﻭﻥ ﺍﻹﺳﻼﻣﻴﺔ ﺑﻮﻻﻳﺔ ﻗﺪﺡ ﺃﺻﻠﻬﺎ ‪ Majlis Agama Islam Kedah‬ﻭﻛﻠﻤﺔ )‪ (PM‬ﺃﻱ‬ ‫ﺭﺋﻴﺲ ﻭﺯﺭﺍﺀ ﻣﺎﻟﻴﺰﻳﺎ ﺃﺻﻠﻬﺎ ‪ Perdana Menteri Malaysia‬ﻭﻛﻠﻤﺔ )‪ (PAS‬ﺃﻱ ﺍﳊﺰﺏ ﺍﻹﺳﻼﻣﻲ‬ ‫ﺍﳌﺎﻟﻴﺰﻱ ﺃﺻﻠﻬﺎ ‪120 Parti Islam SeTanah Melayu‬ﻭﻛﺬﺍ ﻛﻠﻤﺔ )‪ (KPN‬ﺃﻱ ﺍﳌﺪﻳﺮ ﺍﻟﻌﺎﻡ ﻟﻠﺸﺮﻃﺔ‬ ‫ﺃﺻﻠﻬﺎ ﻣﻜﻮﻧﺔ ﻣﻦ ﻛﻠﻤﺔ ‪ Ketua Polis Negara‬ﻭﻛـﺬﻟﻚ ﻛﻠﻤـﺔ )‪ (IKIM‬ﺃﻱ ﻣﻌﻬـﺪ ﺍﻟﻔﻬـﻢ‬ ‫ﺍﻹﺳﻼﻣﻲ‪ -‬ﻣﺎﻟﻴﺰﻳـﺎ ﺃﺻﻠﻬﺎ ‪ Institut Kefahaman Islam Malaysia‬ﻭﺇﱁ‪...‬‬ ‫(‬ ‫ﺍﳋﺎﺻﻴﺔ ﺍﳋﺎﻣﺴﺔ‪ :‬ﺍﻟﻨﺤﺖ )‪ ، Cantuman Bahasa‬ﺍﳌﺮﺍﺩ ﺑﻪ ﺃﺧﺬ ﻛﻠﻤﺔ ﻣﻦ ﻛﻠﻤﺘﲔ ﻓﺄﻛﺜﺮ ﻋﻠﻰ‬ ‫ﺃﻥ ﲡﻌﻠﻬﺎ ﻛﻠﻤﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﻗﺪ ﺍﻧﺘﺸﺮﺕ ﺍﳌﻼﻳﻮﻳﺔ ﺑﺎﻟﻨﺤﺖ ﺇﻻ ﺃﻥ ﺍﻟﺪﺭﺍﺳﺔ ﺣﻮﳍﺎ ﱂ ﺗﻜﻦ ﻣﻌﺮﻭﻓﺔ ﻣﻦ‬ ‫ﻗﺒﻞ ﺍﳌﻬﺘﻤﲔ ﺑﺎﻟﻠﻐﺔ ﺍﳌﻼﻳﻮﻳﺔ‪ ،‬ﻭﺧﺎﺻﺔ ﻓﻴﻤﺎ ﻳﺘﺼﻞ ﺑﻌﻤﻠﻴﺔ ﺗﺪﺭﻳﺲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻟﻐﲑ ﺍﻟﻨﺎﻃﻘﲔ ‪‬ﺎ‪ ،‬ﺑﻞ‬ ‫ﺇﻧﻪ ﻳﻠﻌﺐ ﺩﻭﺭﺍ ﻛﺒﲑﺍ ﰲ ﺳﻬﻮﻟﺔ ﺍﺳﺘﺨﺪﺍﻡ ﺍﻟﻠﻐﺔ ﺍﳌﻼﻳﻮﻳﺔ ﰲ ﺍﻻﺳﺘﻌﻤﺎﻝ ﺍﳊﺪﻳﺚ‪.‬‬ ‫ﻭﻣﻦ ﺍﳌﻌﺮﻭﻑ ﺃﻥ ﺍﻟﻨﺤﺖ ﰲ ﺍﳌﻼﻳﻮﻳﺔ ﻳﺘﻜﻮﻥ ﻣﻦ ﻋﺪﺩ ﻛﺒﲑ ﺟﺪﹰﺍ ﻣﻦ ﺍﻟﻜﻠﻤﺎﺕ‪ ،‬ﻭﻫﻲ ﺗﺴﺘﺨﺪﻡ‬ ‫ﰲ ﻛﻞ ﺍﳌﻮﺍﻗﻒ ﺍﻟﻠﻐﻮﻳﺔ‪ ،‬ﻛﺄﻥ ﺍﻟﻠﻐﺔ ﻟﻦ ﺗﺘﻢ ﺇﻻ ‪‬ﺎ‪ ،‬ﻭﻗﺪ ﺍﻧﺘﺸﺮﺕ ﻫﺬﻩ ﺍﻟﻠﻐﺔ ﰲ ﺻـﺤﻒ ﻭﳎـﻼﺕ‬ ‫ﻭﻛﺘﺐ ﻭﻻ ﺳﻴﻤﺎ ﰲ ﻟﻐﺔ ﺍﻟﺘﺨﺎﻃﺐ‪ ،‬ﳑﺎ ﳚﻌﻞ ﺍﺧﺘﺼﺎﺭ ﺍﻟﻜﻼﻡ ﻣﻦ ﺍﻟﻜﻠﻤﺎﺕ ﺍﳌﻌﺮﻭﻓﺔ ﻭﺍﻟـﺸﺎﺋﻌﺔ ﰲ‬ ‫ﺍﻟﻠﻐﺔ ﺍﳌﻼﻳﻮﻳﺔ‪ ،‬ﻭﻗﺪ ﺗﻌﺮﻑ ﻛﻠﻤﺔ ﺍﻟﻨﺤﺖ ﰲ ﻣﺜﻞ‪ (Pawagam) :‬ﺃﻱ ﺍﻟﺴﻴﻨﻤﺎ ﺃﺻـﻠﻬﺎ ‪Panggong‬‬ ‫‪121‬‬ ‫‪ wayang gambar‬ﻭﻛﻠﻤﺔ )‪ (Cerpen‬ﺃﻱ ﺍﻟﻔﻜﺎﻫﺔ ﻭﺍﻟﻨﻮﺍﺩﺭ ﺃﺻـﻠﻬﺎ)‪ (Cerita Pendek‬ﻛﻠﻤـﺔ‬ ‫)‪ (Ceritra‬ﺃﻱ ﺍﻷﺧﺒﺎﺭ ﺍﻟﺸﻌﺒﻴﺔ ﺃﺻﻠﻬﺎ ‪ Cerita Rakyat‬ﻭﻛﻠﻤﺔ )‪ (Warta‬ﺃﻱ ﺍﻷﻧﺒﺎﺀ ﺃﺻﻠﻬﺎ ‪Warta‬‬ ‫‪ berita‬ﻭﻛﻠﻤﺔ )‪ (andartu‬ﺃﻱ ﺍﻟﺒﻜﺮ ﺍﻟﻌﺠﻮﺯﺓ ﺃﺻﻠﻬﺎ ‪ ،Anak dara tua‬ﻭﺍﻟﻨﺎﺱ ﻳﻘﻮﻟﻮﻥ )‪ (Istu‬ﺃﻱ‬ ‫ﺍﻟﻀﺎﺭﺓ ﺍﻷﻭﱃ ﺃﺻﻠﻬﺎ ‪ Isteri Tua‬ﻭﺃﻣﺎ ﻟﻠﻀﺎﺭﺓ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻓﻴﻄﻠﻖ ﻋﻠﻴﻬﺎ ﺑﻌﺾ ﺍﻟﻨـﺎﺱ ﺑﻠﻔـﻆ )‪(Ismu‬‬ ‫ﺃﺻﻠﻬﺎ ‪ ...Isteri muda‬ﺇﱁ‪.‬‬ ‫ﺍﳋﺎﺻﻴﺔ ﺍﻟﺴﺎﺩﺳﺔ‪ :‬ﺍﻟﺘﻜﺮﺍﺭ )‪(Kata ulang‬ﻗﺪ ﻳﻨﺴﻰ ﺍﻟﺒﻌﺾ ﻋﻦ ﺍﳊﺪﻳﺚ ﻟﻨﻈﺎﻡ ﺍﻟﺘﻜﺮﺍﺭ ﻭﻫـﻮ‬ ‫ﻣﻦ ﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﱵ ﻻ ﺑﺪ ﺍﻹﻫﺘﻤﺎﻡ ﺑﻪ ﻣﻦ ﺃﺟﻞ ﲢﻘﻴﻖ ﺗﻌﻠﻴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻓﺎﻟﺘﻜﺮﺍﺭ ﰲ ﺍﻟﻠﻐﺔ ﺍﳌﻼﻳﻮﻳـﺔ‬ ‫ﻧﻈﺎﻡ ﺧﺎﺹ ﻗﺪ ﺍﺧﺘﻠﻔﺖ ﺃﻫﺪﺍﻓﻪ ﰲ ﺍﻟﻠﻐﺘﲔ‪ ،‬ﺃﻣﺎ ﰲ ﺍﳌﻼﻳﻮﻳﺔ ﻓﻬﻮ ﻳﻔﻴﺪ ﻫﺪﻓﲔ ﺃﺳﺎﺳﻴﲔ‪:‬‬ ‫ﺍﳍﺪﻑ ﺍﻷﻭﻝ‪ :‬ﺍﳉﻤﻊ‪ ،‬ﻣﺜﻞ‪ (Buku-buku) :‬ﺃﻱ ﻛﺘﺐ ﻭﺃﻣﺎ ﻛﻠﻤﺔ )‪ (Buku‬ﻓﺘﻌﲎ ‪‬ﺎ ﻛﺘـﺎﺏ‬ ‫ﻭﺍﺣﺪ‪ .‬ﻭﻳﺆﻛﺪ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻗﻮﻝ ﺍﻟﻔﺮﻭﺑﻴﺴﻮﺭ ﺇﲰﺎﻋﻴﻞ ﺇﺑﺮﺍﻫﻴﻢ‪ :‬ﺃﻥ ﺍﳉﻤﻊ ﰲ ﺍﻟﻠﻐﺔ ﺍﳌﻼﻳﻮﻳﺔ ﻳﻜـﻮﻥ‬ ‫ﻏﺎﻟﺒﹰﺎ ﺑﺘﻜﺮﺍﺭ ﺍﻟﻜﻠﻤﺔ ﺍﳌﻔﺮﺩﺓ ‪ ،122‬ﻭﻫﺬﺍ ﺍﳉﻤﻊ ﻻﻳﺘﻢ ﺇﻻ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﻜﻠﻤﺔ ﺍﲰﹰﺎ‪.‬‬ ‫‪ - 119‬ﳏﻤﺪ ﺣﺴﻦ ﺑﺎﻛﻼ ﻭﺁﺧﺮﻭﻥ‪ ،‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ ﻋﻠﻢ ﺍﻟﻠﻐﺔ ﺍﳊﺪﻳﺚ‪ ،‬ﻣﻜﺘﺒﺔ ﻟﺒﻨﺎﻥ‪،1983 ،‬ﺹ‪.1:‬‬

‫‪Kamus Dewan ,1993:911. 120‬‬

‫‪Daftar Ejaan Rumi Bahasa Malaysia (1981:46) 121‬‬

‫‪ -122‬ﺩ‪ .‬ﺇﲰﺎﻋﻴﻞ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﺩﺭﺍﺳﺔ ﺗﻘﺎﺑﻠﻴﺔ ﺑﲔ ﺍﻟﻠﻐﺘﲔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﳌﻼﻳﻮﻳﺔ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﻟﺘﺮﻛﻴﺐ ﺍﻟﻨﺤﻮﻱ‪،‬ﺹ‪.30:‬‬

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‫‪ISoIT‬‬

‫ﺍﳍﺪﻑ ﺍﻟﺜﺎﱐ‪ :‬ﺍﻟﺘﻮﻛﻴﺪ‪ ،‬ﻣﺜﻞ‪ (Makan! makan!):‬ﺃﻱ ﹺﺯ ‪‬ﺩ ﰲ ﺍﻷﻛﻞ ﺃﻭ ﹸﻛ ﹾﻞ ﻛﺜﲑﹰﺍ‪.‬‬ ‫ﺍﳋﺎﺻﻴﺔ ﺍﻟﺴﺎﺑﻌﺔ‪ :‬ﺍﳌﺮﻛﺐ ﺍﳌﺰﺟﻰ)‪ 123(Penulisan Gabungan Kata‬ﻭﻫﻮ ﻳـﺸﺒﻪ ﺍﳌﺮﻛـﺐ‬ ‫ﺍﳌﺰﺟﻰ ﰲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺃﻱ ﺗﺸﺘﺮﻙ ﺍﻟﻜﻠﻤﺘﺎﻥ ﻟﺘﻜﻮﻥ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻮﺍﺣﺪﺓ ﺑﺎﳌﻌﲎ ﺍﻟﻮﺍﺣﺪ‪ ،‬ﻓﻜﻠﻤﺔ )ﻣﻌـﺪ‬ ‫ﺕ ﺃﺻﻠﻬﺎ )ﺣﻀﺮ ‪ +‬ﻣـﻮﺕ(‬ ‫ﻀ ‪‬ﺮ ‪‬ﻣ ‪‬ﻮ ‪‬‬ ‫ﻼ ﺃﺻﻠﻬﺎ )ﻣﻌﺪ ‪ +‬ﻳﻜﺮﺏ( ﻭﻛﻠﻤﺔ ‪‬ﺣ ‪‬‬ ‫ﻳﻜﺮﺏ( ﰲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻣﺜ ﹰ‬ ‫ﻭﻛﻠﻤﺔ ﻗﺮﻳﻮﻧﺲ ﻭﻫﻲ ﻣﺪﻳﻨﺔ ﰲ ﻟﻴﺒﻴﺎ ﺃﺻﻠﻬﺎ )ﻗﺮﻳﺔ ‪ +‬ﻳﻮﻧﺲ(‪ ،‬ﻭﻛﻠﻤﺔ ﺑﲏ ﺳﻮﻳﻒ ﻭﻫـﻲ ﻣﺪﻳﻨـﺔ ﰲ‬ ‫ﺟﻨﻮﺏ ﻣﺼﺮ ﺃﺻﻠﻬﺎ )ﺑﲏ ‪ +‬ﺳﻮﻳﻒ(‪ ،‬ﻭﻛﻠﻤﺔ )ﻛﻮﺍﻻ ﳌﺒﻮﺭ( ﺃﺻﻠﻬﺎ )ﻛﻮﺍﻻ ‪ +‬ﳌﺒﻮﺭ( ﻭﻫﻲ ﻋﺎﺻﻤﺔ‬ ‫ﻣﺎﻟﻴﺰﻳﺎ ﻓﻜﻠﻤﺔ )‪ (Guru + Besar‬ﺃﻱ ﺍﳌﺪﻳﺮ ﺃﺻﻠﻬﺎ )ﻣﺪﺭﺱ ‪ +‬ﻛﺒﲑ( ﻭﻛﻠﻤﺔ )‪ (Air + Hujan‬ﺗﻌـﲏ‬ ‫‪‬ﺎ ﺍﳌﻄﺮ ﻣﻜﻮﻧﺔ ﻣﻦ )ﻗﻄﺮﺍﺕ ‪ +‬ﻣﺎﺀ( ﻓﻜﻠﻤﺔ )‪ (Tengah + Hari‬ﺃﻱ ﺍﻟﻨﻬﺎﺭ ﻣﻜﻮﻧﺔ ﻣﻦ )ﻭﺳـﻂ ‪+‬‬ ‫‪‬ﺎﺭ( ﻭﻛﻠﻤﺔ )‪ (Terima + Kasih‬ﺃﻱ ﺷﻜﺮﹰﺍ ﺃﺻﻠﻬﺎ )ﺗﻘﺒﻞ ‪ +‬ﺍﳊﺐ( ﻭﻛـﺬﺍﻙ ﻛﻠﻤـﺔ ) ‪Bumi +‬‬ ‫‪ (Putra‬ﺃﻱ ﺍﻟﻮﻃﻦ ﺃﺻﻠﻬﺎ )ﺃﺭﺽ ‪ +‬ﺭﺟ‪‬ﻞ( ﻭﻛﻠﻤﺔ )‪ (Kaki + Tangan‬ﺃﻱ ﺍﳌﻮﻇﻒ ﺃﺻﻠﻬﺎ ﹺﺭﺟ‪‬ﻞ ‪+‬‬ ‫ﻳ ‪‬ﺪ ﻓﻜﻠﻤﺔ )‪ (Lalu + Lintas‬ﺃﻱ ﺍﻟﺴﲑ ﺗﻌﲏ ‪‬ﺎ )ﺫﻫﺎﺏ ‪ +‬ﺇﻳـﺎﺏ( ﻭﻛﻠﻤـﺔ )‪ (Duka + Cita‬ﺃﻱ‬ ‫ﺇﺣﺒﺎﻁ ﺃﺻﻠﻬﺎ )ﺣﺰﻳﻦ ‪ +‬ﲤﲎ( ﻭﻛﻠﻤﺔ )‪(Dari + Hal‬ﺃﻱ ﺍﻷﻣﺮ ﺃﺻﻠﻬﺎ )ﻣﻦ ‪ +‬ﺣﺎﻝ( ﻭﻛﻠﻤﺔ ) ‪Beri‬‬ ‫‪ (+ Tahu‬ﺃﻱ ﺷﺮﺡ ﺃﺻﻠﻬﺎ )ﺃﻋﻄﻰ ‪ +‬ﻳﻌﻠﻢ( ﻭﻛﻠﻤﺔ )‪ (Makan + angin‬ﺃﻱ ‪‬ﺗ ﹶﻔﺴ‪‬ﺢ ﺃﺻﻠﻬﺎ )ﻳﺄﻛﻞ‬ ‫‪ +‬ﺍﳍﻮﺍﺀ( ﻭﻛﻠﻤﺔ )‪ (Kuat + kuasa‬ﺃﻱ ﺍﻋﺘﺒﺎﺭ ﺃﺻﻠﻬﺎ )ﻗﻮﻯ ‪ +‬ﺳﻠﻄﺔ( ﻭﻛﻠﻤـﺔ )‪(Temu+ramah‬‬ ‫ﺃﻱ ﻣﻘﺎﺑﻠﺔ ﺃﺻﻠﻬﺎ )ﻟﻘﺎﺀ ‪ +‬ﻣﻊ ﺍﳊﺐ( ﻭﻛﻠﻤﺔ )‪ (Sapu tangan‬ﺃﺻﻠﻬﺎ )ﻣﺴﺢ ‪ +‬ﺍﻟﻴﺪ( ﺟﺎﺀﺕ ﲟﻌﲎ‬ ‫)ﻣﻨﺪﻳﻞ( ﰲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪.‬‬ ‫ﺇﻥ ﻣﺜﻞ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﱵ ﺫﻛﺮﻧﺎﻫﺎ ﺁﻧﻔﹰﺎ ﻋﺒﺎﺭﺓ ﻋﻦ ﺑﻌﺾ ﻛﻠﻤﺎﺕ ﺍﳌﺮﻛﺐ ﺍﳌﺰﺟﻲ ﰲ ﺍﻟﻠﻐﺔ ﺍﳌﻼﻳﻮﻳﺔ‪،‬‬ ‫ﻭﻫﻲ ﺗﺘﻔﻖ ﻣﻊ ﻧﻈﺎﻡ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﻗﺪ ﺳﺎﺩﺕ ﺍﻟﻠﻐﺔ ﺍﳌﻼﻳﻮﻳﺔ ‪‬ﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ﰲ ﻛﺜﲑ ﻣـﻦ ﺍﳌﻮﺍﻗـﻒ‬ ‫ﺍﻟﻠﻐﻮﻳﺔ ﺍﻟﱵ ﲡﻌﻞ ﺍﳌﻼﻳﻮﻳﺔ ﻟﻐﺔ ﺍﻟﺴﻬﻠﺔ ﰲ ﺍﻟﺘﻌﻠﻢ‪ ،‬ﻭﻫﻲ ﺃﻳﻀﹰﺎ ﺗﻌﲔ ﺍﻟﺪﺍﺭﺳﲔ ﻋﻠﻰ ﺳـﻬﻮﻟﺔ ﺍﳊﻔـﻆ‬ ‫ﻭﺍﻟﺘﻌﻠﻢ‪.‬‬ ‫ﺍﳋﺎﺻﻴﺔ ﺍﻟﺜﺎﻣﻨﺔ‪ :‬ﺍﻟﺰﻭﺍﺋﺪ)‪ ،(Affixes‬ﺇﻥ ﻛﻠﻤﺎﺕ ﺍﳌﻼﻳﻮﻳﺔ ﺗﺘﻐﲑ ﺑﺘﻐﲑ ﺃﻟﻔﺎﻇﻬﺎ ؛ ﻭﻟﺬﻟﻚ ﳒـﺪ‬ ‫ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻟﺰﻭﺍﺋﺪ ﺗﺴﺘﻌﻤﻞ ﰲ ﻫﺬﻩ ﺍﻟﻠﻐﺔ ﺳﻮﺍﺀ ﺃﻛﺎﻧﺖ ﰲ ﺻﺪﺭ ﺍﻟﻜﻠﻤﺔ ﺃﻡ ﻋﺠﺰﻫﺎ‪ ،‬ﻭﻳﺴﻤﻰ ﺑﻌـﺾ‬ ‫ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻠﻐ ﹶﺔ ﺍﻹﻟﺼﺎﻗﻴﺔ ]‪ [Agglomerates‬ﻭﻫﻲ ﺍﻟﻠﻐﺎﺕ ﺍﻟﻮﺻﻠﺔ ﺍﻟﱵ ﲤﺘﺎﺯ ﺑﺎﻟﺴﻮﺍﺑﻖ ﻭﺍﻟﻠﻮﺍﺣﻖ‪،‬ﺃﻣـﺎ‬ ‫ﺍﻟﺰﻭﺍﺋﺪ ﰲ ﺍﳌﻼﻳﻮﻳﺔ ﳍﺎ ﻣﻌﻨﻴﺎﻥ‪:‬‬ ‫ﺍﳌﻌﲎ ﺍﻷﻭﻝ‪:‬ﺍﺳﻢ ﺍﳌﺼﺪﺭ‪ ،‬ﻻ ﺗﻌﺮﻑ ﰲ ﺍﳌﻼﻳﻮﻳﺔ ﻣﺼﻄﻠﺢ ﺍﺳﻢ ﺍﳌﺼﺪﺭ‪ ،‬ﻭﻟﻜﻨﻨﺎ ﻧﺮﻳﺪ ﺃﻥ ﻧﻘـﺪﻡ‬ ‫ﳍﺎ ﻫﺬﺍ ﺍﳌﺼﻄﻠﺢ ﻣﻦ ﺃﺟﻞ ﻣﺴﺎﻋﺪﺓ ﺍﻟﺪﺍﺭﺳﲔ ﺍﳌﻼﻳﻮﻳﲔ ﰲ ﻓﻬﻢ ﺧﺼﺎﺋﺺ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﻫﻮ ﻳﺘﻢ ﻋﻠﻰ‬ ‫ﺍﻟﻨﺤﻮ ﺍﻟﺘﺎﱄ‪:‬‬

‫‪See Muhani Abd.Gani , Mengeja Ejaan Rumi Dengan Betul , P.J , Penerbit Fajar Bakti Sdn Bhd, 123‬‬ ‫‪1987:70-71.‬‬

‫ﳏﻤﺪ ﲞﲑ ﺍﳊﺎﺝ ﻋﺒﺪ ﺍﷲ ‪33 -‬‬ ‫‪124‬‬

‫ﺃ‪ -‬ﺯﻳﺎﺩﺓ ﺳﺎﺑﻘﺔ )‪ Prefixes(an‬ﰲ ﻋﺠﺰ ﺍﻟﻔﻌﻞ ﻣﻊ ﺇﺿﺎﻓﺔ )‪ (pe‬ﰲ ﺻﺪﺭ ﺍﻟﻜﻠﻤﺔ ﻣﺜﻞ‪ :‬ﻓﻌﻞ‬ ‫ﺐ‪ ،‬ﻭﺇﺫﺍ ﺃﺭﺩﻧﺎ ﻣﺼﺪﺭﹰﺍ ﻓﻼ ﺑﺪ ﻟﻨﺎ ﺃﻥ ﻧﻠﺤﻖ )‪(an‬ﰲ ﻋﺠﺰ ﺍﻟﻜﻠﻤﺔ ﰒ ﺇﺿﺎﻓﺔ ﻣﻘﻄﻊ )‪ (pe‬ﰲ‬ ‫)‪ (tulis‬ﹶﻛ‪‬ﺘ ‪‬‬ ‫ﺻﺪﺭﻫﺎ‪ ،‬ﻓﺼﺎﺭ )‪ (Penulisan‬ﺃﻱ ‪‬ﻛﺘ‪‬ﺎﺑ ﹰﺔ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻣﻜﻮﻧـﺔ ﻣـﻦ )‪ (pe+nulis+an‬ﺃﺻـﻠﻬﺎ‬ ‫ﺐ ﻛﻘﻮﻟﻨﺎ‪:‬‬ ‫)‪(Tulis‬ﺃﻱ ﹶﻛ‪‬ﺘ ‪‬‬

‫)‪(Penulisan surat itu dilakukan pagi hari‬‬

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‫)ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﻛﺘﺒﺖ ﰲ ﺻﺒﺎﺡ ﺍﻟﻴﻮﻡ(‪.‬‬ ‫ﺏ‪ -‬ﺯﻳﺎﺩﺓ ﻻﺣﻘﺔ‪ (an) 126‬ﰲ ﻋﺠﺰ ﺍﻟﻔﻌﻞ ﻣﻊ ﺇﺿﺎﻓﺔ )‪ (ke‬ﰲ ﺻﺪﺭﻩ ﻣﺜﻞ‪:‬‬ ‫ﻓﻌﻞ)‪ (benar‬ﺍﺳﺘﺤﻖ‪ ،‬ﻭﺇﺫﺍ ﺃﺭﺩﻧﺎ ﻣﺼﺪﺭﹰﺍ ﻓﻼ ﺑﺪ ﻟﻨﺎ ﺃﻥ ﻧﻠﺤﻖ )‪ (an‬ﰲ ﻋﺠﺰ ﺍﻟﻜﻠﻤﺔ‪ ،‬ﰒ ﺇﺿﺎﻓﺔ‬ ‫ﻣﻘﻄﻊ )‪ (ke‬ﰲ ﺻﺪﺭﻫﺎ‪ ،‬ﻓﺼﺎﺭ )‪ (ke+benar+an‬ﻭﻓﻌـﻞ )‪ (kesalahan)<--- (salah‬ﻭﻓﻌـﻞ‬ ‫)‪ (kelewatan)<-- (lewat‬ﻭ ﻓﻌﻞ )‪ (kebesaran)<--- (besar‬ﺍﱁ‪...127‬‬ ‫ﺍﳌﻌﲎ ﺍﻟﺜﺎﱐ‪ :‬ﺍﺳﻢ ﺍﻟﻔﺎﻋﻞ‪ ،‬ﻭﺗﺘﻢ ﺻﻴﻐـﺔ ﺍﺳﻢ ﺍﻟﻔﺎﻋﻞ ﰲ ﺍﻟﻠﻐﺔ ﺍﳌﻼﻳﻮﻳﺔ ﺑﺰﻳﺎﺩﺓ ﺍﳌﻘﻄـﻊ ]‪ [Pe‬ﰲ‬ ‫‪128‬‬ ‫ﺻﺪﻭﺭ ﺍﻷﻓﻌﺎﻝ‪ ،‬ﻣﺜﻞ ﻓﻌﻞ ]‪ [Potong‬ﺃﻱ ﻳﻘﻄﻊ‪ ،‬ﻭﺇﺫﺍ ﺃﺭﺩﻧﺎ ﺻﻴﻐﺔ ﺍﻟﻔﺎﻋﻞ ﻓﻴﻨﺒﻐﻲ ﻟﻨـﺎ ﺇﺿـﺎﻓﺔ‬ ‫‪129‬‬ ‫ﺍﳌﻘﻄﻊ ]‪ [Pe‬ﰲ ﺻﺪﺭ ﺍﻟﻜﻠﻤﺔ ﻓﺘﺼﲑ]‪ [Pemotong‬ﺃﻱ ﺍﻟ‪‬ﻤﻘﹾﻄﻊ ﻭﻫﻲ ﻣﻦ ﺃﺻﻞ ﻛﻠﻤﺔ )‪.(Potong‬‬ ‫ﻭﰲ ﻣﺜﺎﻝ ﺁﺧﺮ ﻧﺮﻯ ﺃﻥ ﻓﻌﻞ )‪ (menang‬ﺃﻱ ﻳﻔﻮﺯ ﻳﺘﻐﲑ ﻣﻌﻨﺎﻩ ﺑﺴﺐ ﺍﻟﻼﺣﻘﺔ ﻭﻫﻲ ﺃﻥ ﻳﻠﺤـﻖ‬ ‫ﺍﳌﻘﻄﻊ )‪ (Pe‬ﺇﱃ ﺍﻟﻔﻌﻞ ﺍﳌﺬﻛﻮﺭ ﻭﻳﺘﺤﻮﻝ ﺇﱃ ﻛﻠﻤﺔ )‪ (pemenang‬ﺃﻱ ﺍﻟﻔﺎﺋﺰ ﻭﺃﺻﻠﻬﺎ )‪(Pe+ menang‬‬ ‫ﻭﻛﺬﻟﻚ ﰲ ﻛﻠﻤﺔ )‪ (main‬ﻳﻠﻌﺐ ﰒ ﻧﻀﻴﻒ ﻋﻠﻴﻬﺎ ﻣﻘﻄﻊ )‪ (Pe‬ﻓﺼﺎﺭ )‪ (Pe+Main‬ﺃﻱ )ﻻﻋـﺐ(‪،‬‬ ‫ﻭﺧﻼﺻﺔ ﺍﻟﻘﻮﻝ ﻧﻘﻮﻝ ﺃﻥ ﲢﻮﻳﻞ ﺍﻟﻜﻠﻤﺎﺕ ﰲ ﺍﻟﻠﻐﺔ ﺍﳌﻼﻳﻮﻳﺔ ﻗﺪ ﺗﻜﻮﻥ ﺑﻨﻴﺘﻬﺎ ﻛﻤﺜﻞ ﺑﻨﺎﺀ ﺍﻟﻜﻠﻤﺎﺕ ﰲ‬ ‫ﻼ ﺟﺪﹰﺍ ﻳﺼﻞ ﺇﱃ ﻏﺎﻳﺔ ﺍﻟﺴﻬﻮﻟﺔ‪.‬‬ ‫ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻣﻦ ﺍﻟﻔﻌﻞ ﺇﱃ ﺍﺳﻢ ﺍﻟﻔﺎﻋﻞ ﺃﻣﺮﹰﺍ ﺳﻬ ﹰ‬ ‫ﺍﳋﺎﺻﻴﺔ ﺍﻟﺘﺎﺳﻌﺔ‪ :‬ﻋﺪﻡ ﻗﺒﻮﻝ ﺍﻹﻋﺮﺍﺏ‪ ،130‬ﻭﻣﻦ ﻣﻈﻬﺮ ﺍﻻﺧﺘﻼﻑ ﺍﻟﻮﺍﺿﺢ ﺑﲔ ﻫﺎﺗﲔ ﺍﻟﻠﻐـﺘﲔ‬ ‫ﺃﻥ ﺃﺣﺪﺍﳘﺎ ﺗﺴﺘﻐﲏ ﺑﺎﻹﻋﺮﺍﺏ ﻭﺍﻷﺧﺮﻯ ﺗﺒﻌﺪ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻓﺎﻟﻌﺮﺑﻴﺔ ﺗﻌﺘﻤﺪ ﻣﻌﺎﻧﻴﻬﺎ ﻋﻠﻰ ﺍﻹﻋـﺮﺍﺏ ﺇﺫﺍ‬ ‫ﺏ ﺟﺰ ٌﺀ ﻣﻦ ﻓﻬﻢ ﺍﳌﻌﲎ ﰲ ﺍﳉﻤﻠﺔ‪،‬‬ ‫ﺻﺢ ﺍﻹﻋﺮﺍﺏ ﻓﻴﻜﻮﻥ ﺍﳌﻌﲎ ﺻﺤﻴﺤﹰﺎ‪ ،‬ﺑﻞ ﻳﻘﻮﻝ ﺍﻟﻨﺤﺎﺀ ﻓﻬ ‪‬ﻢ ﺍﻹﻋﺮﺍ ﹺ‬ ‫‪131‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﺪﻛﺘﻮﺭ ﳏﻤﻮ ﻓﻬﻤﻲ ﺣﺠﺎﺯﻱ " ﺍﻹﻋﺮﺍﺏ ﺟﺰﺀ ﻣﻦ ﻓﻬﻢ ﺍﳌﻌﲎ ﰲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ " ﻭﲨﻬﻮﺭ‬ ‫‪ - 124‬ﺩ‪ .‬ﺇﲰﺎﻋﻴﻞ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﺩﺭﺍﺳﺔ ﺗﻘﺎﺑﻠﻴﺔ ﺑﲔ ﺍﻟﻠﻐﺘﲔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﳌﻼﻳﻮﻳﺔ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﻟﺘﺮﻛﻴﺐ ﺍﻟﻨﺤﻮﻱ‪،‬ﺹ‪.30:‬‬ ‫‪Dewan Bahasa 1982:99 - 125‬‬ ‫‪ - 126‬ﻋﺒﺪ ﺍﻟﺮﺍﺯﻕ ﺣﺴﻦ‪ ،‬ﺍﳌﻼﻣﺢ ﺍﳋﺎﺻﺔ ﻋﻦ ﺍﻟﻨﻈﺎﻡ ﰲ ﺍﻟﻠﻐﺘﲔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﳌﻼﻳﻮﻳﺔ‪ ،‬ﺹ‪.30-19 :‬‬ ‫‪ - 127‬ﳌﺰﻳﺪ ﻣﻦ ﺍﳌﻌﺮﻓﺔ ﺭﺍﺟﻊ ﻛﺘﺎﺏ‪:‬‬ ‫)‪(Dewan Bahasa ,Jurnal Pembinaan Dan Pengembangan Bahasa,Jilid 26 Bil Feb 1982 P:97-98‬‬ ‫‪(Muhani Abd.Ghani 1987,P:81-87) - 128‬‬ ‫‪(Dr.Abdullah Hassan , Rencana Linguistik , K.L D.B.P,1992:P:132-134) - 129‬‬ ‫ﻼ ﳍـﺎ ﺭﺍﺑﻄـﺔ ﻗﻮﻳـﺔ‬ ‫‪- 130‬ﺍﻋﻠﻢ ﺃﻥ ﺍﻟﻠﻐﺔ ﺍﳌﻼﻳﻮﻳﺔ ﻻﺗﻮﺟﺪ ﻓﻴﻬﺎ ﺣﺮﻛﺎﺕ ﲢﻜﻢ ﺩﻻﻟﺔ ﻣﻌﺎﱐ ﻛﻠﻤﺎ‪‬ﺎ‪ ،‬ﻓﺎﻟﻌﺮﺑﻴﺔ ﻣﺜ ﹰ‬ ‫ﺐ ﻭ ﹶﺫ ‪‬ﻫﺐ‪ (‬ﺗﻈﻬﺮ ﺑﻴﻨﻬﻤﺎ ﻓﺮﻭﻕ ﻛﺒﲑﺓ‪.‬‬ ‫ﺑﺎﳊﺮﻛﺎﺕ ﻓﻜﻠﻤﺔ ) ﹶﺫ ‪‬ﻫ ‪‬‬ ‫‪ -131‬ﲤﺎﻡ ﺣﺴﺎﻥ‪ ،‬ﺍﻟﺘﻤﻬﻴﺪ ﰲ ﺍﻛﺘﺴﺎﺏ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻟﻐﲑ ﺍﻟﻨﺎﻃﻘﲔ ‪‬ﺎ‪ ،‬ﺹ‪.42:‬‬

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‫‪ISoIT‬‬

‫ﺍﻟﻨﺤﺎﺓ ﺃﻋﻄﻮﻩ ﻣﻦ ﺍﻷﳘﻴﺔ ﰲ ﺑﻴﺎﻥ ﺍﳌﻌﲎ ﺍﻟﻨﺤﻮﻱ ﻗﺪﺭﹰﺍ ﺩﻋﺎﻫﻢ ﺇﱃ ﺃﻥ ﻳﺮﺑﻄﻮﻩ ‪‬ﺬﺍ ﺍﳌﻌﲎ‪ ،‬ﻭﳚﻌﻠـﻮﻩ‬ ‫ﻓﺮﻋﺎﹰﻟﻪ‪ ،‬ﺇﺫ ﻗﺎﻟﻮﺍ " ﺍﻹﻋﺮﺍﺏ ﻓﺮﻉ ﺍﳌﻌﲎ " ﻭﻣﻦ ﰒ ﳒﺪ ﺃﻥ ﻟﻜﻞ ﻛﻠﻤﺔ ﻣﻦ ﻛﻠﻤﺎ‪‬ﺎ ﻻ ﺗﺘﺒﺪﻝ ‪‬ﺎﻳﺘـﻬﺎ‬ ‫ﲝﺴﺐ ﻭﻇﻴﻔﺔ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ﰲ ﺍﻟﺘﺮﺍﻛﻴﺐ‪ ،‬ﻭﺇﳕﺎ ﻫﻲ ﺗﻌﺘﻤﺪ ﻋﻠﻰ ﺇﺩﺭﺍﻙ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﱵ ﺗﻨـﺸﺄ ﻣـﻦ‬ ‫ﺗﺮﺗﻴﺐ ﺍﻟﻜﻠﻤﺎﺕ ﺩﺍﺧﻞ ﺍﳉﻤﻠﺔ ﺍﻟﻮﺍﺣﺪﺓ ﺑﻞ ﺇ‪‬ﺎ ﺧﺎﻟﻴﺔ ﻣﻦ ﻋﻼﻣﺎﺕ ﺍﻹﻋﺮﺍﺏ‪ ،‬ﺍﻟﻜﻠﻤـﺎﺕ ﻓﻴﻬـﺎ ﻻ‬ ‫ﳜﺘﻠﻒ ﺷﻜﻠﻬﺎ ﺳﻮﺍﺀ ﺩﺍﺧﻞ ﺍﻟﺘﺮﻛﻴﺐ ﺃﻡ ﺧﺎﺭﺟﻪ‪.‬‬

‫ﺑﻨﻴﺔ ﺍﻷﻓﻌﺎﻝ ﰲ ﺍﻟﻠﻐﺔ ﺍﳌﻼﻳﻮﻳﺔ‪:‬‬

‫ﻣﻦ ﺍﳌﻌﺮﻭﻑ ﺃﻥ ﺍﻟﻠﻐﺔ ﺍﳌﻼﻳﻮﻳﺔ ﲣﺘﻠﻒ ﻋﻦ ﺍﻟﻠﻐﺎﺕ ﺍﻷﺧﺮﻯ ﰲ ﺑﻨﺎﺀ ﺃﻓﻌﺎﳍﺎ ﻭﺗﻮﻇﻴﻒ ﻛﻠﻤﺎ‪‬ﺎ‪ ،‬ﺇﺫﺍ‬ ‫ﻛﺎﻧﺖ ﺍﻟﻌﺮﺑﻴﺔ ﺗﺘﻌﺎﻣﻞ ﺑﺎﻹﺿﺎﻓﺔ ﻭﺍﳊﺬﻑ ﰲ ﺑﻨﺎﺀ ﺍﻟﻔﻌﻠﲔ ﺍﳌﻀﺎﺭﻉ ﻭﺍﻷﻣﺮ‪ ،‬ﻓﺈﻥ ﺍﳌﻼﻳﻮﻳﺔ ﺗﻌﺘﻤﺪ ﻋﻠﻰ‬ ‫ﺍﻹﺿﺎﻓﺔ ﻓﻘﻂ ﰲ ﺑﻨﺎﺀ ﺃﻓﻌﺎﳍﺎ‪ ،‬ﻭﻫﻲ ﺇﺿﺎﻓﺔ ﺍﻟﻜﻠﻤﺔ ﺃﻭ ﻣﺎ ﻳﺴﻤﻰ ﺑﺈﳊﺎﻕ ﺍﻟﻜﻠﻤﺎﺕ ﺍﳋﺎﺻﺔ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ‬ ‫ﺍﳌﻀﺎﺭﻉ ﻭﺍﳌﺎﺿﻲ ﻭﺍﻷﻣﺮ‪.‬‬ ‫ﺍﻟﻨﻮﻉ ﺍﻷﻭﻝ‪ :‬ﺍﳌﺎﺿﻲ‪ ،‬ﻻ ﺗﻈﻬﺮ ﻫﺬﻩ ﺍﻟﻔﻜﺮﺓ ﰲ ﺍﻟﻠﻐﺔ ﺍﳌﻼﻳﻮﻳﺔ ﻋﻦ ﻃﺮﻳﻖ ﺍﻻﺷـﺘﻘﺎﻕ‪ ،‬ﺑـﻞ ﺃﻥ‬ ‫ﺍﻟﻔﻌﻞ ﺍﳌﺎﺿﻲ ﰲ ﺍﻟﻠﻐﺔ ﺍﳌﻼﻳﻮﻳﺔ ﻳﺘﻢ ﻋﻦ ﻃﺮﻳﻖ ﺇﺿﺎﻓﺔ ﺃﻟﻔﺎﻅ ﺃﺧﺮﻯ ﺃﻭ ﺇﳊﺎﻕ ﺍﻷﻟﻔـﺎﻅ ﺍﻟﺪﺍﻟـﺔ ﺇﱃ‬ ‫ﺍﳌﺎﺿﻲ‪:‬‬ ‫‪132‬‬ ‫ﺃ‪) : (telah) -‬ﺗ ‪‬ﻢ( ﻣﺜﻞ‪:‬‬ ‫)‪(Ahmad telah bangun‬‬ ‫ﺕ‪) 1/‬ﺃﲪﺪ‪ +telah+‬ﺍﺳﺘﻴﻘﻆ(‪.‬‬ ‫ﺕ‪) 2/‬ﺍﺳﺘﻴﻘﻆ ﺃﲪﺪ(‪.‬‬ ‫ﺏ‪) :(Sudah)-‬ﺃﻛﹶﻤﻞ( ﻣﺜﻞ‪:‬‬ ‫)‪.(Hisham sudah makan‬‬ ‫ﺕ‪) 1/‬ﻫﺸﺎﻡ‪ +sudah+‬ﺃﻛﻤﻞ(‪.‬‬ ‫ﺕ‪) 2/‬ﺃﻛﻞ ﻫﺸﺎﻡ ﺍﻟﻄﻌﺎﻡ(‪.‬‬ ‫)‪(Dia sudah sembahyang Magrib pada waktunya‬‬ ‫ﺕ‪) 1/‬ﻫﻮ‪ +sudah+‬ﻣﻦ ﺻﻼﺓ ﺍﳌﻐﺮﺏ ﰲ ﻭﻗﺘﻬﺎ(‪.‬‬ ‫‪133‬‬ ‫ﺝ‪ (Selesai) -‬ﺃﻱ ﻳﻨﺘﻬﻲ‪.‬‬ ‫)‪.(Pelajar-pelajar itu selesai membaca buku‬‬ ‫ﺕ‪) 1/‬ﻫﺆﻻﺀ ﺍﻟﻄﻼﺏ‪ +selesai+‬ﻗﺮﺍﺀﺓ ﺍﻟﻜﺘﺐ(‪.‬‬ ‫ﺕ‪) 2/‬ﻫﺆﻻﺀ ﺍﻟﻄﻼﺏ ﺍﻧﺘﻬﻮﺍ ﻣﻦ ﻗﺮﺍﺀﺓ ﺍﻟﻜﺘﺐ(‪.‬‬ ‫ﻭﰲ ﺿﻮﺀ ﲢﻠﻴﻞ ﺗﻠﻚ ﺍﻷﻣﺜﻠﺔ ﻻﺣﻈﻨﺎ ﺃﻥ ﺃﻟﻔﺎﻅ )‪ (telah‬ﻭ )‪ (sudah‬ﻭ )‪ (selesai‬ﻛﻠﻬﺎ ﺗﺪﻝ ﻋﻠﻰ‬ ‫ﻣﻌﲎ ﺍﳌﺎﺿﻲ‪ ،‬ﻭﺍﳌﻔﺮﻭﺽ ﺃﻥ ﻧﻘﻮﻝ ﻣﺜﻞ ﺍﳉﻤﻠﺔ )ﺕ‪2/‬ﺃ‪ ،‬ﺕ‪2/‬ﺏ‪،‬ﺕ‪2/‬ﺝ(؛ ﻷﻥ ﺍﻷﻓﻌﺎﻝ )ﺍﺳﺘﻴﻘﻆ(‬ ‫‪(Kamus Dewan 1993: P:1317) - 132‬‬ ‫‪ - 133‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،1993 ،‬ﺹ‪.1317:‬‬

‫ﳏﻤﺪ ﲞﲑ ﺍﳊﺎﺝ ﻋﺒﺪ ﺍﷲ ‪35 -‬‬

‫ﻭ )ﺗﻨﺎﻭﻝ( ﻭ )ﺍﻧﺘﻬﻰ( ﲨﻴﻌﻬﺎ ﻳﺸﲑ ﺇﱃ ﺍﻟﺪﻻﻟﺔ ﺍﻟﺰﻣﻨﻴـﺔ ﺍﳌﺎﺿـﻴﺔ ﻭﻟﻜﻨـﻬﺎ ﲢﺘـﺎﺝ ﺇﱃ ﺍﻷﻓﻌـﺎﻝ‬ ‫ﺍﳌﺴﺎﻋﺪﺓ‪.134‬‬ ‫ﻭﻟﻜﻦ ﻋﻨﺪﻣﺎ ﻧﻨﻈﺮ ﺇﱃ ﺍﻷﺳﺎﻟﻴﺐ ﺍﳌﻼﻳﻮﻳﺔ ﳒﺪ ﺃﻥ ﺍﻟﺘﺮﲨﺔ ﺍﻟﺼﺤﻴﺤﺔ ﻻﺑـﺪ ﺃﻥ ﺗﻜـﻮﻥ ﻣﺜـﻞ‪:‬‬ ‫)ﺕ‪1/‬ﺃ‪ ،‬ﺕ‪1/‬ﺏ‪ ،‬ﺕ‪1/‬ﺝ( ﰲ ﻛﻞ ﻣﻦ ﺍﻷﻣﺜﻠﺔ ﺍﻟﺴﺎﺑﻘﺔ ﻭﳌﺎﺫﺍ ؟ ؛ ﻷﻥ ﺍﳌﻼﻳﻮﻳﺔ ﻟﻴﺲ ﻓﻴﻬﺎ ﺍﻟﻔﻌـﻞ‬ ‫ﺍﳋﺎﺹ ﻟﻠﺪﻻﻟﺔ ﻋﻠﻰ ﺍﻟﺰﻣﻦ ﺍﳌﻌﲔ‪.‬‬ ‫ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﱐ‪:‬ﺍﳌﻀﺎﺭﻉ‪ ،‬ﺇﻥ ﺍﻟﻠﻐﺔ ﺍﳌﻼﻳﻮﻳﺔ ﻻ ﺗﺪﻝ ﻋﻠﻰ ﺍﻟﺰﻣﻦ ﺍﳌﻌﲔ ﺳـﻮﺍﺀ ﻛـﺎﻥ ﻣﺎﺿـﻴﺎ ﺃﻡ‬ ‫ﻣﻀﺎﺭﻋﺎ‪ ،‬ﺑﻞ ﻻﺗﻮﺟﺪ ﻫﺬﻩ ﺍﻟﻔﻜﺮﺓ ﺃﺻﻼ ﰲ ﻫﺬﻩ ﺍﻟﻠﻐﺔ‪ ،‬ﻓﻬﻲ ﺑﻄﺒﻴﻌﺘﻬﺎ ﺗﺘﻢ ﻭﻓﻖ ﺍﻟﻔﻌﻠﲔ‪ ،‬ﳘﺎ‪:‬‬ ‫ﺃ – )‪) = (akan‬ﺳﻮﻑ( ﻭ )ﺱ(‪.‬‬ ‫‪135‬‬ ‫)‪(Dia akan datang‬‬ ‫ﺕ‪) 1/‬ﻫﻮ‪ + akan+‬ﻳﺄﰐ(‪.‬‬ ‫ﺕ‪) 2/‬ﻫﻮ ﺳﻴﺄﺗﻰ(‪.‬‬ ‫‪136‬‬ ‫ﺏ‪) = (Sedang) -‬ﳊﺎﻝ( ﻣﺜﻞ‪:‬‬ ‫)‪(Guru itu sedang membaca buku-buku di perpustakaan‬‬ ‫ﺕ‪) 1/‬ﺃﺳﺘﺎﺫ ﻫﺬﺍ ﻗﺮﺃ ﺍﻟﻜﺘﺐ ﰲ ﺍﳌﻜﺘﺒﺔ(‪.‬‬ ‫ﺕ‪) 2/‬ﻫﺬﺍ ﺍﻷﺳﺘﺎﺫ ﻳﻘﺮﺃ ﺍﻟﻜﺘﺐ ﰲ ﺍﳌﻜﺘﺒﺔ(‪.‬‬ ‫ﻭﰲ ﺿﻮﺀ ﺍﻟﺘﺤﻠﻴﻞ ﳍﺬﻳﻦ ﺍﳌﺜﺎﻟﲔ ﻧﺮﻯ ﺃ‪‬ﻤﺎ ﻳﺪﻻﻥ ﻋﻠﻰ ﺍﳌﻀﺎﺭﻉ ﻭﻳـﺴﺘﺨﺪﻣﺎﻥ ﺍﻟﻔﻌﻠـﲔ‬ ‫ﺍﳌﺴﺎﻋﺪﻳﻦ ﺃﺣﺪﳘﺎ )‪ (akan‬ﻟﻠﻤﺴﺘﻘﺒﻞ ﺍﻟﺒﻌﻴﺪ ﻭﺍﻵﺧﺮ )‪ (sedang‬ﻟﻠﻤﺴﺘﻘﺒﻞ ﺍﻟﻘﺮﻳﺐ ﻭﻫﺬﺍﻥ ﺍﻟﻔﻌـﻼﻥ‬ ‫ﻳﻌﻤﻼﻥ ﻋﻤﻞ ﺍﻟﺰﻣﻦ ﺍﳌﺴﺘﻘﺒﻞ‪ ،‬ﻓﺈﺫﺍ ﺃﺭﺩﻧﺎ ﺃﻥ ﳒﻌﻞ ﺍﳌﺎﺿﻲ ﻣﻀﺎﺭﻋﺎ ﺃﻭ ﺃﻣﺮﹰﺍ ﻳﻨﺒﻐﻲ ﻟﻨﺎ ﺃﻥ ﻧﻀﻴﻒ ﻓﻌﻼ‬ ‫ﻣﺴﺎﻋﺪﺍ )‪ (auxiliary‬ﻷﻥ ﺍﻷﻓﻌﺎﻝ ﰲ ﺍﳌﻼﻳﻮﻳﺔ ﻻ ﺗﺴﺘﻘﻴﻢ ﻣﻌﺎﻧﻴﻬﺎ ﺇﻻ ﺑﺪﺧﻮﻝ ﻫﺬﻩ ﺍﻷﻓﻌﺎﻝ‪.‬‬ ‫ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻷﻣﺮ‪ ،‬ﺍﺧﺘﻠﻔﺖ ﺍﳌﻼﻳﻮﻳﺔ ﻋﻦ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﺗﻨﺴﻴﻖ ﺃﺳﺎﻟﻴﺐ ﺍﻷﻣﺮ‪ ،‬ﻭﻗﺪ ﰎ ﺑﻨﺎﺀ ﺍﻷﻣﺮ‬ ‫ﻋﻦ ﻃﺮﻳﻖ ﺇﺿﺎﻓﺔ ﺍﻟﻜﻠﻤﺔ ﻋﻠﻰ ﺍﻟﻜﻠﻤﺔ ﺍﻷﺧﺮﻯ ﻓﻜﻠﻤﺔ )ﺫﻫﺐ( ﺗﺘﺤﻮﻝ ﺇﱃ )ﺍﺫﻫﺐ( ﺣﻴﺚ ﺯﻳـﺎﺩﺓ‬ ‫ﺍﻷﻟﻒ ﰲ ﺍﻷﻣﺮ‪ ،‬ﻭﻗﺪ ﻳﺘﻢ ﻋﻦ ﻃﺮﻳﻖ ﺣﺬﻑ ﺍﳊﺮﻭﻑ ﺇﺫ ﺃﻥ ﻷﻣﺮ ﰲ ﺍﻟﻌﺮﺑﻴﺔ ﻗﺪ ﺗﻨﻘﺺ ﺑﻌﺾ ﺍﳊﺮﻑ‬ ‫ﺐ(‬ ‫ﰲ ﻣﺜﻞ ﻛﻠﻤﺔ )ﹶﻗ ﹾﺎ ﹶﻝ( ﻳﺘﺤﻮﻝ ﺇﱃ )ﹸﻗ ﹾﻞ( ﺃﻭ )ﹶﻗ ﹾﺎ ‪‬ﻡ( ﲢﻮﻟﺖ ﺇﱃ )ﹸﻗ ‪‬ﻢ( ﻭ)ﹶﺃ ﹶﻛ ﹶﻞ( ﲢﻮﻟﺖ ﺇﱃ ) ﹸﻛ ﹾﻞ( ﻭ) ‪‬ﻭﹶﺛ ‪‬‬ ‫ﺐ( ﻭﻫﻠﻢ ﺟﺮﺍ‪.‬‬ ‫ﲢﻮﻟﺖ ﺇﱃ )‪‬ﺛ ‪‬‬

‫ﻣﻨﺎﻗﺸﺔ ﺍﻟﻨﺘﺎﺋﺞ‬

‫ﻭﻣﻦ ﺧﻼﻝ ﺍﺳﺘﻌﺮﺍﺽ ﻧﺘﺎﺋﺞ ﺍﻟﺪﺭﺍﺳﺔ ﻳﺘﺒﲔ ﺃﻥ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴـﺔ ﻭﺍﳌﻼﻳﻮﻳـﺔ ﺗـﺸﺘﺮﻙ ﰲ ﺑﻌـﺾ‬ ‫ﺍﳋﺼﺎﺋﺺ ﻛﺎﻻﺷﺘﻘﺎﻕ ﻭﺍﻟﻨﺤﺖ ﻭﺍﻻﻗﺘﺮﺍﺽ ﻭﺍﻟﻨﺤﺖ ﻭﺍﳌﺮﻛﺐ ﺍﳌﺰﺟﻰ ﻛﻤﺎ ﺗـﺸﺘﺮﻙ ﺍﻟﻠﻐﺘـﺎﻥ ﰲ‬ ‫ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻠﻮﺍﺣﻖ ﻭﺍﻟﺰﻭﺍﺋﺪ ﰲ ﺯﻳﺎﺩﺓ ﻣﻌﺎﱐ ﺍﻟﻜﻠﻤﺎﺕ ﻭﺃﺳﻠﻮﺏ ﺍﻟﺘﻜﺮﺍﺭ ﻳﻔﻴﺪ ﺍﻟﺘﻮﻛﻴﺪ ﰲ ﻛﻞ ﻣـﻦ‬ ‫‪ - 134‬ﻳﺮﻯ ﺍﻟﻌﻠﻤﺎﺀ ﺃﻥ ﺍﳌﻘﺼﻮﺩ ‪‬ﺬﻩ ﺍﻷﻓﻌﺎﻝ ﻫﻲ ﺍﻷﻓﻌﺎﻝ ﺍﻟﺘﻜﻤﻴﻠﻴﺔ ﻹﻛﻤﺎﻝ ﺍﳌﻌﲎ ﰲ ﺍﳉﻤﻠﺔ‪.‬‬ ‫‪(Pitsamai Intarachat 1987:87)- 135‬‬ ‫‪(Kamus Dewan ,Edisi Baru ,1993 P:1129) - 136‬‬

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‫‪ISoIT‬‬

‫ﺍﻟﻠﻐﺘﲔ‪ ،‬ﺗﻮﺟﺪ ﻛﺜﺮﺓ ﺍﻷﻟﻔﺎﻅ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﺍﻟﻠﻐﺔ ﺍﳌﻼﻳﻮﻳﺔ‪ ،‬ﺍﻻﺷﺘﻘﺎﻕ ﺟﺰﺀ ﻣﻦ ﻋﻤﻠﻴﺔ ﺗﻮﺳﻴﻊ ﺍﻟﻜﻠﻤـﺎﺕ‬ ‫ﰲ ﺍﻟﻠﻐﺘﲔ‪ ،‬ﺇﻻ ﺃﻥ ﺍﻟﻌﺮﺑﻴﺔ ﺃﻛﺜﺮ ﺍﺗﺴﺎﻋﹰﺎ ﺑﻴﻨﻤﺎ ﺗﺸﺘﻖ ﺍﳌﻼﻳﻮﻳﺔ ﺇﱃ ﺛﻼﺛﺔ ﻛﻠﻤﺎﺕ ﻓﻘﻂ‪.‬‬ ‫ﻛﻤﺎ ﺗﺒﲔ ﻣﻦ ﺧﻼﻝ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ ﺃﻳﻀﹰﺎ ﺃ‪‬ﺎ ﺗﻮﺟﺪ ﻇﺎﻫﺮﺓ ﺍﻹﻋﺮﺍﺏ ﰲ ﺍﻟﻌﺮﺑﻴﺔ ﻭﻻ ﺗﻮﺟﺪ ﻫـﺬﻩ‬ ‫ﺍﻟﻈﺎﻫﺮﺓ ﰲ ﺍﻟﻠﻐﺔ ﺍﳌﻼﻳﻮﻳﺔ ﻭﺍﻟﻌﺮﺑﻴﺔ ﺗﺴﺘﺨﺪﻡ ﺍﻟﺰﻭﺍﺋﺪ ﰲ ﺑﻨﺎﺀ ﻛﻠﻤﺎ‪‬ﺎ ﺑﻴﻨﻤﺎ ﺗﺴﺘﺨﺪﻡ ﺃﻟﻔـﺎﻅ ﺧﺎﺻـﺔ‬ ‫ﻟﻠﺪﻻﻟﺔ ﻋﻠﻰ ﺑﻨﺎﺀ ﻛﻠﻤﺎﺕ ﺍﳌﻼﻳﻮﻳﺔ‪ .‬ﺃﻣﺎ ﺃﺳﻠﻮﺏ ﺍﻻﺧﺘﺼﺎﺭ )‪ (Acronym‬ﻏﲑ ﻣﻌﺮﻭﻑ ﰲ ﺍﻷﺳﺎﻟﻴﺐ‬ ‫ﺍﻟﻌﺮﺑﻴﺔ ﺑﻞ ﻻ ﺗﻮﺟﺪ ﻫﺬﻩ ﺍﻟﻔﻜﺮﺓ ﺃﺻﻼ‪ ،‬ﻭﻟﻜﻨﻪ ﻳﺴﺘﺨﺪﻡ ﰲ ﲨﻴﻊ ﺍﳌﻮﺍﻗﻒ ﺍﻟﻠﻐﻮﻳﺔ ﰲ ﺍﻟﻠﻐﺔ ﺍﳌﻼﻳﻮﻳﺔ‪.‬‬ ‫ﺇﻥ ﻓﻜﺮﺓ ﺍﻟﺰﻳﺎﺩﺓ ﰲ ﺍﻟﻠﻐﺔ ﺍﳌﻼﻳﻮﻳﺔ ﺗﻌﲏ ﻳﻬﺎ ﺯﻳﺎﺩﺓ ﺍﻟﻜﻠﻤﺔ ﻋﻠﻰ ﺍﻟﻜﻠﻤﺔ ﺍﻷﺻﻠﻴﺔ ﰲ ﺃﺑﻨﻴﺔ ﺻـﻴﻐﺔ‬ ‫ﺍﻷﻣﺮ ﻓﻜﻠﻤﺔ )‪) (Makan‬ﺃﻛﻞ( ﲢﻮﻟﺖ ﺇﱃ ﻛﻠﻤﺔ )‪ (Sila makan‬ﺃﻱ ﹸﻛ ﹾﻞ ﺣﱴ ﳛـﺼﻞ ﺍﳌﻌـﲎ ﺇﱃ‬ ‫ﺍﻷﻣﺮ‪ .‬ﺃﻣﺎ ﰲ ﺍﻟﻌﺮﺑﻴﺔ ﻓﻜﺎﻧﺖ ﻓﻜﺮﺓ ﺍﻟﺰﻳﺎﺩﺓ ﻭﺍﺿﺤﺔ ﻭﻫﻲ ﺯﻳﺎﺩﺓ ﺍﳊﺮﻭﻑ ﻋﻠﻰ ﺍﻷﻓﻌﺎﻝ ﻓﻜﻠﻤﺔ ﺧﺮﺝ‬ ‫ﺃﺣﻴﺎﻧﺎ ﲢﺬﻑ ﺍﳊﺮﻭﻑ ﺍﻷﺻﻠﻴﺔ ﰲ ﺍﻟﻠﻐـﺔ ﺍﻟﻌﺮﺑﻴـﺔ‬ ‫ﲢﻮﻝ ﺇﱃ ﳜﺮﺝ‪ ،‬ﺃﺣﺮﺝ‪ ،‬ﺍﺳﺘﺨﺮﺝ ﺇﱁ‪ ،‬ﻭ‬ ‫ﻭﺗﺰﻳﺪ ﰲ ﺣﲔ ﺁﺧﺮ ﻭﺫﻟﻚ ﻟﺒﻨﺎﺀ ﺃﺳﻠﻮﺏ ﺍﻷﻣﺮ ﻭﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ ﻛﻠﻤﺔ )ﺃﻛﻞ ﻭ ﺫﻫﺐ( ﺃﻱ )ﻛـﻞ‬ ‫ﺍﺫﻫﺐ( ﻛﻤﺎ ﻳﻨﻘﺴﻢ ﺍﻟﺘﻜﺮﺍﺭ ﺇﱃ ﻟﻔﻈﻲ ﻭﻣﻌﻨﻮﻱ ﻫﺬﺍ ﰲ ﺍﻟﻌﺮﺑﻴﺔ ﺃﻣﺎ ﰲ ﺍﳌﻼﻳﻮﻳﺔ ﺍﻟﺘﻜﺮﺍﺭ ﻟﻠﺪﻻﻟﺔ ﻋـﻞ‬ ‫ﺍﳉﻤﻊ ﻭﺍﻟﺘﻮﻛﻴﺪ‪.‬‬ ‫ﺃﻣﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻛﻴﻔﻴﺔ ﺗﻌﻠﻴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻣﺴﺘﻌﻴﻨﹰﺎ ﲞﺼﺎﺋﺺ ﺍﻟﻠﻐﺘﲔ‪ ،‬ﳝﻜﻨﻨﺎ ﺍﻹﺳﺘﻔﺎﺩﺓ ﻣﻨﻬﺎ ﰲ ﺇﺟﺎﺩﺓ‬ ‫ﺍﻟﺘﻌﻠﻴﻢ‪ ،‬ﻭﻳﺒﺪﺃ ﺑﺎﳌﺮﺣﻠﺔ ﺍﻷﻭﱃ ﻭﻫﻲ ﺣﺼﺮ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ ﺍﳌﺴﺘﺨﺪﻣﺔ ﰲ ﺍﻟﻠﻐﺔ ﺍﳌﻼﻳﻮﻳﺔ ﻧﻄﻘﹰﺎ ﻣﻌﻴﻨﹰﺎ‪،‬‬ ‫ﰒ ﻳﻄﻠﺐ ﻣﻦ ﺍﻟﺪﺍﺭﺳﲔ ﺗﺮﲨﺔ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﱵ ﻓﻬﻤﻬﺎ ﻫﻮ ﺇﱃ ﻟﻐﺘﻪ ﺍﻷﻡ‪ ،‬ﻭﺇﺫﺍ ﲤﻜﻦ ﺍﻟﺪﺍﺭﺳـﻮﻥ ﻣـﻦ‬ ‫ﺍﻟﺘﺮﲨﺔ‪ ،‬ﻧﻄﻠﺐ ﻣﻨﻬﺎ ﻟﻜﻲ ﺗﻀﻊ ﺗﻠﻚ ﺍﻟﻜﻠﻤﺎﺕ ﺍﳌﻔﻬﻮﻣﺔ ﻋﻨﺪﻫﻢ ﰲ ﺍﳉﻤﻞ ﺍﳌﻔﻴﺪﺓ‪ ،‬ﻭﺑﻌﺪ ﺫﻟﻚ ﻳﻄﻠﺐ‬ ‫ﻣﻦ ﺍﳌﺘﻌﻠﻢ ﺇﺿﺎﻓﺔ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﱵ ﺗﺘﺼﻞ ﺑﺎﻟﻜﻠﻤﺔ ﺍﻷﺧﺮﻯ ﺣﱴ ﺗﻜﻮﻥ ﺍﳉﻤﻠﺔ ﻣﻔﻬﻮﻣﺔ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﳌﺮﺣﻠﺔ ﺍﻷﺧﺮﻯ ﻓﺈﱐ ﺃﺭﻯ ﺃﻧﻪ ﳚﺐ ﻋﻠﻰ ﻛﻞ ﻣﻦ ﻳﻔﻬﻢ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﳌﻼﻳﻮﻳـﺔ ﺃﻥ ﻳـﺴﺘﻌﲔ‬ ‫ﺑﺎﻷﻟﻔﺎﻅ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺸﺎﺋﻌﺔ ﰲ ﺍﻟﻠﻐﺔ ﺍﳌﻼﻳﻮﻳﺔ ﰲ ﺗﻜﻮﻳﻦ ﺍﳉﻤﻞ‪،‬ﻭﻣﻦ ﺍﻷﻓﻀﻞ ﺃﻥ ﻳﺒﺪﺃ ﺑﺎﻟﻜﻠﻤﺎﺕ ﺍﻷﺳﻬﻞ‬ ‫ﻼ ﻧﺄﰐ ﺍﳉﻤﻠﺔ ﺍﳌﺒﺪﻭﺀﺓ ﺑﻜﻠﻤﺔ )ﻣﺴﺠﺪ(‪ ،‬ﻓﻨﻘـﻮﻝ‪) :‬ﺫﻫـﺐ‬ ‫ﰒ ﻳﻨﺘﻘﻞ ﺇﱃ ﺍﻟﺴﻬﻞ ﻭﺇﱃ ﺍﻟﺼﻌﺐ‪ .‬ﻓﻤﺜ ﹰ‬ ‫ﺃﲪﺪ ﺇﱃ ﺍﳌﺴﺠﺪ(‪ ،‬ﻭ )ﺭﺟﻊ ﺃﲪﺪ ﻣﻦ ﺍﳌﺴﺠﺪ( ﻓﺎﻟﻜﻠﻤﺔ ﺍﻟﱵ ﺗﻘﻊ ﻓﻴﻬﺎ ﻣﺸﻜﻼﺕ ﻟﺪﻯ ﺍﳌﺘﻌﻠﻢ ﻫﻲ‬ ‫)ﺭﺟﻊ ﻭﺫﻫﺐ( ﻭﺣﺮﰲ )ﻣﻦ ﻭ ﺇﱃ(‪ ،‬ﻟﻜﻦ ﻓﻴﻤﺎ ﺃﻋﺘﻘﺪ ﺇﻧﻪ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﺘﺼﻮﺭ ﺗﺼﻮﹰﺍ ﺫﻫﻨﻴﹰﺎ ﲟﺠـﺮﺩ‬ ‫ﻓﻬﻤﻪ ﻟﻜﻠﻤﺔ )ﺍﳌﺴﺠﺪ(‪ ،‬ﻭﰲ ﻣﺜﺎﻝ ﺁﺧﺮ ﻛﻠﻤﺔ )ﺭﻣﻀﺎﻥ(‪ ،‬ﻧﺄﰐ ﺑﺎﳉﻤﻠﺔ ﺍﻷﺧﺮﻯ‪ ،‬ﻣﺜـﻞ )ﰲ ﻟﻴـﺎﱄ‬ ‫ﺭﻣﻀﺎﻥ ﻳﺬﻫﺐ ﺍﻟﻨﺎﺱ ﺇﱃ ﺍﳌﺴﺠﺪ ﻟﺼﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ( ﻧﺮﻯ ﰲ ﻣﺜﻞ ﻫﺬﻩ ﺍﳉﻤﻠﺔ ﺃﻳﻀﹰﺎ ﺍﳌﺘﻌﻠﻢ ﺳـﻴﺪﺭﻙ‬ ‫ﻷﻥ ﻭﺟﻮﺩ ﺍﻟﺮﺑﻂ ﺑﲔ ﺍﻟﻜﻠﻤﺎﺕ ﻓﻜﻠﻤﺎﺕ ﺭﻣﻀﺎﻥ ﻭﺍﳌﺴﺠﺪ‪ ،‬ﻭﺍﻟﺘﺮﺍﻭﻳﺢ ﻣﻦ ﺍﻷﻟﻔﺎﻅ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺪﺧﻴﻠﺔ‬ ‫ﺍﳌﻌﺮﻭﻓﺔ ﻭﺍﳌﺴﺘﻌﻤﻠﺔ ﰲ ﺍﻟﻠﻐﺔ ﺍﳌﻼﻳﻮﻳﺔ‪.‬‬ ‫ﺍﻟﺘﻮﺻﻴﺎﺕ‪:‬‬ ‫ﻟﻌﻞ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ ﺗﻜﻮﻥ ﻗﺪ ﻛﺸﻔﺖ ﻋﻦ ﺣﻘﺎﺋﻖ ﻣﻌﻴﻨﺔ ﺍﻟﱵ ﻳﻨﺒﻐﻲ ﺃﻥ ﻧﻠﺘﻔﺖ ﺇﻟﻴﻬﺎ ﺍﻟﺪﺍﺭﺳـﻮﻥ‬ ‫ﺍﳌﻼﻳﻮﻳﻮﻥ ﺃﻭ ﻣﻦ ﻳﺮﻏﺐ ﰲ ﺩﺭﺍﺳﺔ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﳓﻦ ﻋﻨﺪﻣﺎ ﻧﻀﻊ ﺑﺮﻧﺎﳎﹰﺎ ﺃﻭ ﻧﺼﻤﻢ ﻣﻨﻬﺠﹰﺎ ﻟﺘﻌﻠﻴﻢ‬

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‫ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻛﻠﻐﺔ ﺛﺎﻧﻴﺔ ﰲ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﻏﲑ ﺍﻟﻌﺮﺑﻴﺔ ﻛﺎﳌﻼﻳﻮﻳﺔ ﻭﺍﻟﻌﺮﺑﻴﺔ ﻳﻨﺒﻐﻲ ﻣﺮﺍﻋﺎﺓ ﺍﻷﻣﻮﺭ‬ ‫ﺍﻵﺗﻴﺔ‪:‬‬ ‫‪ .1‬ﻳﻨﺒﻐﻲ ﺍﻻﻫﺘﻤﺎﻡ ﺑﺪﺭﺍﺳﺔ ﺧﺼﺎﺋﺺ ﺍﻟﻠﻐﺔ ﺍﳌﻼﻳﻮﻳﺔ ﻷ‪‬ﺎ ﻟﻦ ﺗﻜﻦ ﻭﺍﺿﺤﺔ ﻛﻤﺎ ﻭﺻﻠﺖ ﺇﻟﻴﻨـﺎ‬ ‫ﺧﺼﺎﺋﺺ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪.‬‬ ‫‪ .2‬ﺍﻟﻌﻨﺎﻳﺔ ‪‬ﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ ﲤﻬﺪ ﻃﺮﻳﻘﺔ ﻣﻴﺴﺮﺓ ﻟﺪﻯ ﺍﳌﺘﻌﻠﻤﲔ ﺍﳌﻼﻳﻮﻳﲔ ﰲ ﺩﺭﺍﺳﺔ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴـﺔ‬ ‫ﻭﺫﻟﻚ ﺑﺎﻟﺮﺟﻮﻉ ﺇﱃ ﺧﺼﺎﺋﺼﻬﺎ ﻭﺷﺮﻭﻃﻬﺎ ﰲ ﺗﺮﻛﻴﺐ ﺍﳉﻤﻞ‪.‬‬ ‫‪ .3‬ﺍﻹﺳﺘﻔﺎﺩﺓ ﻣﻦ ﺍﻟﺘﺸﺎﺑﻪ ﺑﲔ ﺍﻟﻠﻐﺘﲔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﳌﻼﻳﻮﻳﺔ ﰲ ﺍﻟﺘﻌﻠﻴﻢ ﺃﻣـﺮ ﺿـﺮﻭﺭﻱ‪ ،‬ﻭﺫﻟـﻚ‬ ‫ﺑﺎﺳﺘﺨﺪﺍﻡ ﺍﻷﻟﻔﺎﻅ ﺍﳌﻘﺘﺮﺿﺔ‪.‬‬ ‫‪ .4‬ﺍﻟﻌﻨﺎﻳﺔ ‪‬ﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ ﺃﻣﺮ ﻣﻬﻢ ﺟﺪﹰﺍ ﻷ‪‬ﺎ ﺗﻌﲔ ﺍﻟﺪﺍﺭﺳﲔ ﺍﻟﺘﻌﺮﻑ ﻋﻠـﻰ ﻣـﻮﺍﻃﻦ ﺍﳋﻄـﺄ‬ ‫ﻭﺍﻟﺼﻮﺍﺏ ﰲ ﺗﻌﻠﻤﻬﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﻣﻦ ﰒ ﺗﻌﻄﻲ ﻓﻜﺮﺓ ﻋﺎﻣﺔ ﻟﻠﻌـﺮﺏ ﻭﻏﲑﻫـﻢ ﻣـﻦ‬ ‫ﺍﻷﺟﺎﻧﺐ ﰲ ﺗﻌﻠﻢ ﺍﻟﻠﻐﺔ ﺍﳌﻼﻳﻮﻳﺔ ﰲ ﺃﺳﺮﻉ ﻭﻗﺖ ﳑﻜﻦ ﺇﺫﺍ ﻓﻬﻤﻮﺍ ﻗﻮﺍﻋﺪﻫﺎ ﻭﺧﺼﺎﺋﺼﻬﺎ‪.‬‬ ‫‪ .5‬ﳝﻜﻦ ﺗﻘﺴﻴﻢ ﺟﻮﺍﻧﺐ ﺍﻻﺗﻔﺎﻕ ﻭﺟﻮﺍﻧﺐ ﺍﻻﺧﺘﻼﻑ ﺑﲔ ﺍﻟﻠﻐﺘﲔ ﻓﻴﻤﺎ ﳜﺺ ﺗﻌﻠـﻴﻢ ﺍﻟﻠﻐـﺔ‬ ‫ﺍﻟﻌﺮﺑﻴﺔ ﻛﻠﻐﺔ ﺛﺎﻧﻴﺔ‪.‬‬ ‫‪ .6‬ﺍﶈﺎﻭﻟﺔ ﺇﱃ ﺍﺳﺘﺨﺪﺍﻡ ﺃﺳﻠﻮﺏ ﺍﻻﺧﺘﺼﺎﺭ ﰲ ﺍﻟﻠﻐﺔ ﻛﻤﺎ ﻳﺴﺘﺨﺪﻣﻪ ﺍﻟﻨﺎﺱ ﰲ ﺍﻟﻠﻐﺔ ﺍﳌﻼﻳﻮﻳﺔ‪.‬‬ ‫‪ .7‬ﻭﺟﻮﺩ ﺍﻟﺘﻔﺮﻗﺔ ﺍﻟﻠﻐﻮﻳﺔ ﺑﲔ ﺍﳌﻼﻳﻮﻳﺔ ﻭﺍﳌﺎﻟﻴﺰﻳﺔ‪ ،‬ﻓﺎﳌﻼﻳﻮﻳﺔ ﻻﻳﻨﻄﻘﻬﺎ ﺇﻻ ﺍﳌﻼﻳﻮﻳﻮﻥ ﻓﻘﻂ ﺑﻴﻨﻤﺎ‬ ‫ﺍﻟﻠﻐﺔ ﺍﳌﺎﻟﻴﺰﻳﺔ ﻳﻨﻄﻘﻬﺎ ﺳﻜﺎﻥ ﻣﺎﻟﻴﺰﻳﺎ ﻋﺎﻣﺔ‪.‬‬ ‫‪ .8‬ﺗﻐﻴﲑ ﺍﳌﺼﻄﻠﺢ ﻣﻦ ﺍﻟﻠﻐﺔ ﺍﳌﺎﻟﻴﺰﻳﺔ ﺇﱃ ﺍﻟﻠﻐﺔ ﺍﳌﻼﻳﻮﻳﺔ ﺃﻣﺮ ﺿﺮﻭﺭﻱ ﰲ ﺍﻟﺘﺠﺪﻳﺪ ﺍﳊـﻀﺎﺭﻱ‬ ‫ﻟﺪﻱ ﺍﳌﺴﻠﻤﲔ ﺍﳌﻼﻳﻮﻳﲔ‪.‬‬ ‫ﺍﳌﺼﺎﺩﺭ ﻭﺍﳌﺮﺍﺟﻊ ﺍﻟﻌﺮﺑﻴﺔ‬ ‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪.‬‬ ‫ﺍﳌﻌﺠﻢ ﺍﳌﻔﻬﺮﺱ ﻷﻟﻔﺎﻅ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪.‬‬ ‫ﺍﺑﻦ ﺟﲎ‪ ،‬ﺍﳋﺼﺎﺋﺺ‪ ،‬ﺝ‪ ،2‬ﺩﺕ‪ .‬ﺃﺑﻮ ﺍﳊﺴﲔ ﺃﲪﺪ ﺍﺑﻦ ﻓﺎﺭﺱ )‪ (390‬ﺍﻟﺼﺎﺣﱮ‪،‬ﺗﻌﻠﻴﻖ ﺃﲪـﺪ‬ ‫ﺣﺴﻦ ﺑﺴﺞ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﻁ‪.1،1997‬‬ ‫ﺇﺑﺮﺍﻫﻴﻢ ﺇﲰﺎﻋﻴﻞ )ﺩﻛﺘﻮﺭ( ﺩﺭﺍﺳﺔ ﺗﻘﺎﺑﻠﻴﺔ ﺑﲔ ﺍﻟﻠﻐﺘﲔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﳌﻼﻳﻮﻳﺔ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﻟﺘﺮﻛﻴـﺐ‬ ‫ﺍﻟﻨﺤﻮﻱ‪ ،‬ﻭﺭﻗﺔ ﺍﻟﻌﻤﻞ‪ ،‬ﺍﳌﺆﲤﺮ ﺍﻟﺪﻭﱄ ﰲ ﺗﻌﻠﻴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻟﻐﲑ ﺍﻟﻨﺎﻃﻘﲔ ‪‬ﺎ ﰲ ﺍﻟﻔﺘﺮﺓ ﻣﺎ ﺑﲔ ‪- 23‬‬ ‫‪ 26‬ﻧﻮﻓﻤﱪ‪ ،‬ﺍﳌﻨﻐﻘﺪ ﰲ ﺟﺎﻣﻌﺔ ﺑﻮﱏ ﺩﺍﺭ ﺍﻟﺴﻼﻡ‪ ،‬ﺳﻨﺔ ‪.1992‬‬ ‫ﺃﻧﻴﺲ ﺇﺑﺮﺍﻫﻴﻢ )ﺩﻛﺘﻮﺭ( ﻣﻦ ﺃﺳﺮﺍﺭ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﻣﻜﺘﺒـﺔ ﺍﻷﳒﻠـﻮ ﺍﳌـﺼﺮﻳﺔ‪ ،‬ﻁ‪،2‬‬ ‫‪.1981‬‬ ‫ﺃﻣﲔ ﺃﲪﺪ )ﺩﻛﺘﻮﺭ(‪ ،‬ﻓﺠﺮ ﺍﻹﺳﻼﻡ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﰉ‪ ،‬ﻁ‪.1979 ،11‬‬

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‫‪ISoIT‬‬

‫ﺑﺎﻛﻼ ﳏﻤﺪ ﺣﺴﻦ )ﺩﻛﺘﻮﺭ( ﻭﺁﺧﺮﻭﻥ‪ ،‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ ﻋﻠﻢ ﺍﻟﻠﻐﺔ ﺍﳊﺪﻳﺚ‪ ،‬ﻣﻜﺘﺒﺔ ﻟﺒﻨـﺎﻥ‪،‬‬ ‫‪.1983‬‬ ‫ﺍﻟﺒﻌﻠﺒﻚ ﺭﻭﺣﻲ ﻭﻣﻨﲑ‪ ،‬ﺍﳌﻮﺭﺩ‪ ،‬ﺩﺍﺭ ﺍﻟﻌﻠﻢ ﻟﻠﻤﻼﻳﲔ ﺑﲑﻭﺕ ﻟﺒﻨﺎﻥ‪ ،‬ﻁ‪.6،2002‬‬ ‫ﺣﺠﺎﺯﻯ ﳏﻤﻮﺩ ﻓﻬﻤﻰ )ﺩﻛﺘﻮﺭ(‪ ،‬ﺍﻷﺳﺲ ﺍﻟﻠﻐﻮﻳﺔ ﻟﻌﻠﻢ ﺍﳌﺼﻄﻠﺢ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪.1993 ،‬‬ ‫ﺣﺠﺎﺯﻯ ﳏﻤﻮﺩ ﻓﻬﻤﻰ )ﺩﻛﺘﻮﺭ( ﻋﻠﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪.1992 ،‬‬ ‫ﺣﺠﺎﺯﻯ ﳏﻤﻮﺩ ﻓﻬﻤﻰ )ﺩﻛﺘﻮﺭ( ﻣﺪﺧﻞ ﺇﱃ ﻋﻠﻢ ﺍﻟﻠﻐﺔ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪.1998 ،‬‬ ‫ﺧﺎﻃﺮ ﳏﻤﻮﺩ ﺭﺷﺪﻯ )ﺩﻛﺘﻮﺭ( ﻭﺁﺧﺮﻭﻥ‪ ،‬ﻃﺮﻕ ﺗﺪﺭﻳﺲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﺪﻳﻨﻴﺔ ﰲ ﺿـﻮﺀ‬ ‫ﺍﻻﲡﺎﻫﺎﺕ ﺍﻟﺘﺮﺑﻮﻳﺔ ﺍﳊﺪﻳﺜﺔ ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﻁ‪.1983 ،2‬‬ ‫ﺯﻳﺪﺍﻥ ﺟﺮﺟﻰ )ﺩﻛﺘﻮﺭ( ﺗﺎﺭﻳﺦ ﺃﺩﺏ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻃﺒﻌﺔ ﺟﺪﻳﺪﺓ ﺭﺍﺟﻌﻬﺎ ﻳﻮﺳﻒ ﺍﻟﺸﻴﺦ ﳏﻤـﺪ‬ ‫ﺍﻟﺒﻘﺎﻋﻰ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﻟﺒﺤﻮﺙ ﻭﺍﻟﺪﺭﺍﺳﺎﺕ ﻁ‪ ،1‬ﺟـ‪.1996 ،1‬‬ ‫ﺭﺟﺐ ﺇﺳﺤﻖ ﳏﻤﺪ )ﺩﻛﺘﻮﺭ( ﻭﺭﻗﺔ ﺍﻟﻌﻤﻞ‪ ،‬ﻃﺮﺍﺋﻖ ﺗﻌﻠﻴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻟﻐﲑ ﺍﻟﻨﺎﻃﻘﲔ ‪‬ﺎ ﻟﻠﻨﺎﻃﻘﲔ‬ ‫ﺑﺎﻟﻠﻌﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺍﳌﺆﲤﺮ ﺍﻟﺪﻭﱄ ﰲ ﺗﻌﻠﻴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻟﻐﲑ ﺍﻟﻨﺎﻃﻘﲔ ‪‬ﺎ ﰲ ﺍﻟﻔﺘﺮﺓ ﻣـﺎ ﺑـﲔ ‪26- 23‬‬ ‫ﻧﻮﻓﻤﱪ‪ ،‬ﺍﳌﻨﻐﻘﺪ ﰲ ﺟﺎﻣﻌﺔ ﺑﻮﱏ ﺩﺍﺭ ﺍﻟﺴﻼﻡ‪ ،‬ﺳﻨﺔ ‪.1992‬‬ ‫ﺍﻟﺴﻴﻮﻃﻲ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺟﻼﻝ ﺍﻟﺪﻳﻦ‪ ،‬ﺍﳌﺰﻫﺮ ﰲ ﻋﻠﻮﻡ ﺍﻟﻠﻐﺔ ﻭﺃﻧﻮﺍﻋﻬﺎ‪ ،‬ﻣﻜﺘﺒﺔ ﺩﺍﺭ ﺍﻟﺘـﺮﺍﺙ ﻁ‪3‬‬ ‫ﺍﻟﻘﺎﻫﺮﺓ‪.‬‬ ‫ﺿﻴﻒ ﺷﻮﻗﻰ )ﺩﻛﺘﻮﺭ( ﺍﳌﺪﺍﺭﺱ ﺍﻟﻨﺤﻮﻳﺔ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺎﺭﻑ‪ ،‬ﻁ‪.1992 ،7‬‬ ‫ﻃﻌﻴﻤﺔ ﺭﺷﺪﻯ ﺃﲪﺪ )ﺩﻛﺘﻮﺭ( ﺍﳌﺮﺟﻊ ﰲ ﺗﻌﻠﻴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻟﻐﲑ ﺍﻟﻨﺎﻃﻘﲔ ‪‬ﺎ ﺟﺎﻣﻌﺔ ﺃﻡ ﺍﻟﻘﺮﻯ‪،‬‬ ‫ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ‪.1983 ،‬‬ ‫ﻓﺮﻭﺥ ﻋﻤﺮ )ﺩﻛﺘﻮﺭ(‪ ،‬ﺗﺎﺭﻳﺦ ﺍﻷﺩﺏ ﺍﻟﻌﺮﰊ‪ ،‬ﺩﺍﺭ ﺍﻟﻌﻠﻢ ﻟﻠﻤﻼﻳﲔ‪ ،‬ﻁ‪.1984 ،5‬‬ ‫ﻗﺪﻭﺭ ﺃﲪﺪ ﳏﻤﺪ )ﺩﻛﺘﻮﺭ(‪ ،‬ﻣﺪﺧﻞ ﺇﱃ ﻓﻘﻪ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ ﺩﺍﺭ ﺍﻟﻔﻜـﺮ ﺍﳌﻌﺎﺻـﺮ‪،‬ﻁ‪2‬‬ ‫‪.1993‬‬ ‫ﳔﺒﺔ ﻣﻦ ﺃﺳﺎﺗﺬﺓ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺍﳌﻌﺠﻢ ﺍﻟﻌﺮﰉ ﺍﻷﺳﺎﺳﻰ‪.‬‬ ‫ﳔﺒﺔ ﻣﻦ ﺍﻟﻠﻐﻮﻳﲔ ﺍﻟﻌﺮﺏ‪ ،‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‪ ،‬ﻋﻠﻢ ﺍﻟﻠﻐﺔ ﺍﳊﺪﻳﺚ‪ ،‬ﻣﻄﺘﺒـﺔ ﻟﺒﻨـﺎﻥ‪ ،‬ﺑـﲑﻭﺕ‪،‬‬ ‫‪.1983‬‬ ‫ﺣﺴﻦ ﻋﺒﺪ ﺍﻟﺮﺍﺯﻕ )ﺩﻛﺘﻮﺭ( ﺍﳌﻼﻣﺢ ﺍﳋﺎﺻﺔ ﻋﻦ ﺍﻟﻨﻈﺎﻡ ﰲ ﺍﻟﻠﻐﺘﲔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﳌﻼﻳﻮﻳـﺔ‪ ،‬ﻭﺭﻗـﺔ‬ ‫ﺍﻟﻌﻤﻞ‪ ،‬ﺍﳌﺆﲤﺮ ﺍﻟﺪﻭﱄ ﰲ ﺗﻌﻠﻴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻟﻐﲑ ﺍﻟﻨﺎﻃﻘﲔ ‪‬ﺎ ﰲ ﺍﻟﻔﺘﺮﺓ ﻣﺎ ﺑﲔ ‪ 26- 23‬ﻧـﻮﻓﻤﱪ‪،‬‬ ‫ﺍﳌﻨﻌﻘﺪ ﰲ ﺟﺎﻣﻌﺔ ﺑﻮﱏ ﺩﺍﺭ ﺍﻟﺴﻼﻡ‪ ،‬ﺳﻨﺔ ‪.1992‬‬ ‫ﺍﳌﺮﺍﺟﻊ ﺍﻷﺟﻨﺒﻴﺔ‪:‬‬ ‫‪- Abdullah Hassan,Rencana Linguistik,K.L , D.B.P ,1992.‬‬ ‫‪- Asiah Abu Samah & Abd.Razak Nordin,Bahasa Melayu,Penang,The United Press‬‬ ‫‪,1962.‬‬

39 - ‫ﳏﻤﺪ ﲞﲑ ﺍﳊﺎﺝ ﻋﺒﺪ ﺍﷲ‬ - Daftar Ejaan Rumi Bahasa Malaysia ,1981. - Dewan Bahasa ,Jurnal Bahasa Malaysia 1981. - Dewan Bahasa,1982. - Kamus Dewan ,1993. - Othman Sulaiman , Suluh Bahasa , K.L ,K.P.M,D.B.P,1968. - Pitsamai Intarachat , Sintaksis dalam Bahasa Malaysia , K.L , D.B.P , 1987. - Muhani Abd.Gani, Mengeja Ejaan Rumi dengan Betul , P.Jaya , Penerbit Abbas Bandung , 1954. - Zuber Usman BA,Kesusateraan Lama Indonesia , Melaka Penertbit Abbas Bandung , 1954. -The Syntax of Malay Internogatives ,K.L , D.B.P , 1981.

‫ﳏﻤﺪ ﲞﲑ ﺍﳊﺎﺝ ﻋﺒﺪ ﺍﷲ‬.‫ﺩ‬ ‫ﺎ‬‫ﻗﺴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩﺍ‬ ‫ﻛﻠﻴﺔ ﻣﻌﺎﺭﻑ ﺍﻟﻮﺣﻲ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ‬ .‫ﺍﳉﺎﻣﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﻌﺎﳌﻴﺔ – ﻣﺎﻟﻴﺰﻳﺎ‬

‫ﺍﻟﺘﻮﺍﺟﺪ )ﺍﻹﺳﺮﺍﺋﻴﻠﻲ( ﰲ ﺍﻟﻘﺎﺭﺓ ﺍﻹﻓﺮﻳﻘﻴﺔ ﻭﺃﺛﺮﻩ ﻋﻠﻰ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻹﻓﺮﻳﻘﻴﺔ‬ ‫ﻋﺎﺩﻝ ﳏﻤﺪ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﻐﺮﻳﺎﱐ‬

‫ﺟﺎﻣﻌﺔ ﺍﻟﻌﻠﻮﻡ ﺍﻹﺳﻼﻣﻴﺔ ﲟﺎﻟﻴﺰﻳﺎ‬ ‫ﻣﻠﺨﺺ ﺍﻟﺒﺤﺚ‬ ‫ﺇﻥ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﺴﻴﺎﺳﻴﺔ ﻭﺍﻻﺳﺘﺮﺍﺗﻴﺠﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ ﻗﺪ ﺃﺻﺒﺤﺖ ‪‬ﺘﻢ ﺑﺎﻟﺒﻌﺪ ﺍﻟﺘﺎﺭﳜﻲ ﻟﻔﻬﻢ ﻛﺜﲑ ﻣﻦ‬ ‫ﺍﻟﻘﻀﺎﻳﺎ ﺍﳌﻌﻘﺪﺓ ﺍﻟﱵ ﺗﻌﺎﱐ ﻣﻨﻬﺎ ﻛﺜﲑ ﻣﻦ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﻟﻴﻮﻡ‪ ،‬ﻭﻫﻜﺬﺍ ﺑﺮﺯﺕ ﻣﻮﺟﺔ ﺇﻋﺎﺩﺓ ﻗﺮﺍﺀﺓ ﺍﻟﺘﺎﺭﻳﺦ‬ ‫ﰲ ﺿﻮﺀ ﺍﻟﺘﺮﺍﻛﻢ ﺍﳌﻌﺮﰲ ﻣﻦ ﺟﻬﺔ‪ ،‬ﻭﺍﻛﺘﺸﺎﻑ ﻭﺛﺎﺋﻖ ﺟﺪﻳﺪﺓ ﲡﻴﺐ ﻋﻦ ﺃﺳـﺌﻠﺔ ﺑﻘﻴـﺖ ﻣﻄﺮﻭﺣـﺔ‬ ‫ﺳﻨﻮﺍﺕ ﻃﻮﻳﻠﺔ‪ ،‬ﻣﻦ ﺩﻭﻥ ﺟﻮﺍﺏ ﻋﻠﻤﻲ ﻭﻣﻮﺿﻮﻋﻲ ﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻱ‪ ،‬ﻭﻟﻌﻞ ﻣﻦ ﺃﺑﺮﺯ ﺍﻷﻣﺜﻠﺔ ﻋﻠـﻰ‬ ‫ﺧﻄﻮﺭﺓ ﺍﻟﺒﻌﺪ ﺍﻟﺘﺎﺭﳜﻲ ﻟﻔﻬﻢ ﻣﻌﻄﻴﺎﺕ ﺍﳊﺎﺿﺮ ﺑﺸﱴ ﺟﻮﺍﻧﺒﻪ ﺍﳌﻌﻘﺪﺓ‪ ،‬ﻫﻮ ﺍﻟﺘﻐﻠﻐﻞ )ﺍﻹﺳـﺮﺍﺋﻴﻠﻲ( ﰲ‬ ‫ﺇﻓﺮﻳﻘﻴﺎ ﻭﺗﺪﺍﻋﺎﻳﺘﻪ ﺍﻷﻣﻨﻴﺔ ﻭﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﻭﺍﻟﺴﻴﺎﺳﻴﺔ ﰲ ﻣﺴﲑﺓ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻹﻓﺮﻳﻘﻴﺔ‪.‬‬ ‫ﻟﻘﺪ ﺳﻌﺖ ﺍﻟﺴﻴﺎﺳﺔ ﺍﳋﺎﺭﺟﻴﺔ )ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ( ﺇﱃ ﲢﻘﻴﻖ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻷﻫـﺪﺍﻑ ﺫﺍﺕ ﺍﻟﻄﺒﻴﻌـﺔ‬ ‫ﺍﻻﺳﺘﺮﺍﺗﻴﺠﻴﺔ ﲤﺜﻞ ﺃﻭﳍﺎ ﰲ ﺍﻷﻣﻦ ﺍﻟﻘﻮﻣﻲ‪ ،‬ﲟﻌﲏ ﺗﺄﻣﲔ ﻭﺟﻮﺩ ﺇﺳﺮﺍﺋﻴﻞ ﻭﺇﻣﻜﺎﻧﻴﺔ ﲤﺪﺩﻫﺎ ﲢﺖ ﺿﻐﻂ‬ ‫ﺍﳍﺠﺮﺓ ﺍﳌﺘﺰﺍﻳﺪﻩ ﺇﻋﻤﺎ ﹶﻻ ﻟﻠﻮﻋﺪ ﺍﻻﳍﻲ ﻭﻓﻜﺮﺓ ﺃﺭﺽ ﺍﳌﻴﻌﺎﺩ‪ ،‬ﻭﲤﺜﻞ ﺛﺎﻧﻴﻬﺎ ﰲ ﲢﻘﻴﻖ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻟﺴﻴﺎﺳﻴﺔ‬ ‫ﺍﻟﱵ ﻛﺎﻧﺖ ﰲ ﻣﺮﺣﻠﺔ ﺳﺎﺑﻘﺔ ﰲ ﻣﻘﺪﻣﺔ ﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﱵ ﻭﺍﺟﻬﺖ )ﺍﻟﻜﻴﺎﻥ ﺍﻹﺳﺮﺍﺋﻴﻠﻲ( ﻟـﺬﻟﻚ ﺳـﻌﺖ‬ ‫ﺍﻟﺪﻭﻟﺔ ﻟﻜﺴﺮ ﺣﻠﻘﺔ ﺍﳊﺼﺎﺭ ﺍﳌﻔﺮﻭﺽ ﺣﻮﳍﺎ ﺑﺄﻥ ﺗﻌﺘﻤﺪ ﻋﻠﻰ ﺷﺮﻋﻴﺔ ﳍﺎ ﺑ‪‬ﻌـﺪ ﺩﻭﱄ ﲟﻌـﲎ ﺗـﺄﻣﲔ‬ ‫ﻭﺟﻮﺩﻫﺎ ﺑﺎﻋﺘﺮﺍﻑ ﺃﻛﱪ ﻋﺪﺩ ﻣﻦ ﺩﻭﻝ ﺍﻟﻌﺎﱂ ‪‬ﺎ‪ ،‬ﻭﺿﻤﺎﻥ ﺍﻟﺪﻋﻢ ﺍﳌﺎﺩﻯ ﻭﺍﻟﺴﻴﺎﺳﻰ ﳍﺎ ﻭﻟﺘﻮﺟﻬﺎ‪‬ـﺎ‬ ‫ﻏﲑ ﺍﳌﺸﺮﻭﻋﺔ ﰲ ﺍﳌﻨﻄﻘﺔ ﺍﻟﻌﺮﺑﻴﺔ‪.‬ﻭﲢﻄﻴﻢ ﺃﻱ ﺟﺴﺮ ﺗﻌﺎﻭﻥ ﻋﺮﰊ ﺇﻓﺮﻳﻘﻲ ﻣﻦ ﺷﺄﻧﻪ ﺃﻥ ﻳﺴﺎﻫﻢ ﰲ ﺩﻋﻢ‬ ‫ﺣﻘﻮﻕ ﺍﻟﺸﻌﺐ ﺍﻟﻔﻠﺴﻄﻴﲏ‪.‬‬ ‫ﻭﻣﻦ ﰒ ﻓﺈﻥ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ ‪‬ﺪﻑ ﺇﱃ ﺗﺘﺒﻊ ﺳﻴﺎﺳﺔ )ﺍﻟﺘﻐﻠﻐﻞ ﺍﻹﺳﺮﺍﺋﻴﻠﻲ( ﰲ ﺇﻓﺮﻳﻘﻴﺎ ﻭﺃﺛﺮﻫﺎ ﻋﻠـﻰ‬ ‫ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻹﻓﺮﻳﻘﻴﺔ‪ ،‬ﻭﺫﻟﻚ ﳑﻦ ﺧﻼﻝ ﺩﺭﺍﺳﺔ ﻭﲢﻠﻴﻞ ﺗﻠﻚ ﺍﳌـﺸﺎﺭﻳﻊ ﻭﺍﻟـﺴﻴﺎﺳﺎﺕ ﺍﻟـﱵ‬ ‫ﺍﻧﺘﻬﺠﺘﻬﺎ )ﺩﻭﻟﺔ ﺍﻟﻜﻴﺎﻥ ﺍﻟﺼﻬﻴﻮﱐ( ﰲ ﺇﻓﺮﻳﻘﻴﺎ ﻭﺍﻟﻈﺮﻭﻑ ﺍﻟﱵ ﺳﺎﻋﺪ‪‬ﺎ ﻋﻠﻰ ﺫﻟﻚ‪.‬‬ ‫ﻣﻘﺪﻣﺔ‪:‬‬ ‫ﺍﺭﺗﺒﻂ ﺍﻫﺘﻤﺎﻡ ﺍﻟﻜﻴﺎﻥ ﺍﻟﺼﻬﻴﻮﱐ )ﺇﺳﺮﺍﺋﻴﻞ( ﺑﺎﻟﻘﺎﺭﺓ ﺍﻹﻓﺮﻳﻘﻴﺔ ﺑﺎﳌﺸﺮﻭﻉ ﺍﻟﺼﻬﻴﻮﱐ ﺃﺻﻼﹰ‪ ،‬ﻋﻨـﺪ‬ ‫ﺑﺮﻭﺯﻩ ﰲ ﻣﺆﲤﺮ )ﺑﺎﺯﻝ( ‪1897‬ﻡ‪ ،‬ﻭﺍﻋﺘﱪﺕ ﺍﻟﻘﺎﺭﺓ ﺍﻹﻓﺮﻳﻘﻴﺔ )ﺃﺭﺿﹰﺎ ﻣﻮﻋﻮﺩﺓ( ﰲ ﻓﺘﺮﺓ ﻣـﻦ ﻓﺘـﺮﺍﺕ‬ ‫ﺍﻟﺘﻮﺳﻊ ﺍﻻﺳﺘﻌﻤﺎﺭﻱ ﺍﻷﻭﺭﻭﰊ‪ .‬ﻭﻋﻨﺪﻣﺎ ﺩﺧﻞ )ﻫﺮﺗﺰﻝ ‪ (Herzel‬ﰲ ﻣﻔﺎﻭﺿﺎﺕ ﻣﻊ ﺍﳊﻜﻮﻣﺔ ﺍﻟﱪﻳﻄﺎﻧﻴﺔ‬ ‫ﺑﺸﺄﻥ ﺍﳊﺼﻮﻝ ﻋﻠﻰ ﺃﻱ ﻣﻜﺎﻥ ﰲ ﺍﻟﻌﺎﱂ ﻳﻜﻮﻥ ﺍﳋﻄﻮﺓ ﺍﻷﻭﱃ ﳓﻮ ﻓﻠﺴﻄﲔ‪ ،‬ﻛﺎﻧﺖ ﻣﻨﺎﻃﻖ ﺇﻓﺮﻳﻘﻴـﺔ‬

‫ﻋﺎﺩﻝ ﳏﻤﺪ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﻐﺮﻳﺎﱐ ‪41 -‬‬

‫ﻣﺜﻞ ﺃﻭﻏﻨﺪﺓ ﻭﻣﻮﺯﻣﺒﻴﻖ ﻭﺑﺮﻗﺔ ﰲ ﻟﻴﺒﻴﺎ ﻗﺪ ﻃﺮﺣﺖ ﻛﺒﺪﺍﺋﻞ ﻋﻦ ﺍﻷﺭﺽ ﺍﳌﻮﻋﻮﺩﺓ‪ .‬ﺑﻞ ﺇﻥ )ﺟﻮﺯﻳـﻒ‬ ‫ﴰﱪﻟﲔ( ‪ ،J.Chamberlin‬ﻭﺯﻳﺮ ﺍﳌﺴﺘﻌﻤﺮﺍﺕ ﺍﻟﱪﻳﻄﺎﻧﻴﺔ ﻗﺪ ﻋﺮﺽ ﻋﻠﻰ ﻫﺮﺗﺰﻝ ﺟﺰﺀﹰﺍ ﻣـﻦ ﺃﻭﻏﻨـﺪﺓ‪،‬‬ ‫‪137‬‬ ‫ﻭﻛﺬﻟﻚ ﺟﺰﺀﹰﺍ ﻣﻦ ﻫﻀﺎﺏ ﻛﻴﻨﻴﺎ ﺍﻟﱵ ﺃﺻﺒﺤﺖ ﻓﻴﻤﺎ ﺑﻌﺪ ﺗﻌﺮﻑ ‪‬ﻀﺒﺎﺕ ﺍﻟﺒﻴﺾ‪.‬‬ ‫ﻟﻘﺪ ﺟﺎﺀ ﺍﻫﺘﻤﺎﻡ ﺍﺳﺮﺍﺋﻴﻞ ﺑﺈﻓﺮﻳﻘﻴﺎ ﻣﺒﻜ ‪‬ﺮﺍ ﻣﺘﺰﺍﻣﻨﹰﺎ ﻣﻊ ﻗﻴﺎﻡ ﺩﻭﻟﺘﻬﺎ‪ ،‬ﻓﻔﻲ ﻋﺎﻡ ‪1955‬ﻡ ﻗﺎﻡ ﺭﺋـﻴﺲ‬ ‫ﺍﻟﻮﺯﺭﺍﺀ )ﺍﻹﺳﺮﺍﺋﻴﻠﻲ( ﺍﻷﺳﺒﻖ ﻟﻴﻔﻲ ﺃﺷﻜﻮﻝ ﺑﺄﻭﻝ ﺟﻮﻟﺔ ﻟﻪ ﰲ ﺇﻓﺮﻳﻘﻴﺎ ﲝﹰﺜﺎ ﻋﻦ ﺩﻭﻝ ﺧﺎﺭﺝ ﺍﻟـﺪﺍﺋﺮﺓ‬ ‫ﺍﻟﻌﺮﺑﻴﺔ ﺗﻌﺘﺮﻑ ﺑﺎﺳﺮﺍﺋﻴﻞ ﻭﺗﺪﻋﻢ ﺷﺮﻋﻴﺘﻬﺎ ﺑﻌﺪ ﺃﻥ ﲤﺖ ﳏﺎﺻﺮ‪‬ﺎ ﻋﺮﺑﻴﺎ ﻭﺇﻗﻠﻴﻤﻴﺎ ﰲ ﺑﺎﻧﺪﻭﻧﺞ ﻭﻣـﺆﲤﺮ‬ ‫ﺍﻟﺸﻌﻮﺏ ﺍﻵﺳﻴﻮﻳﺔ ﺍﻹﻓﺮﻳﻘﻴﺔ‪ ،‬ﻭ ﻛﺄﻥ ﺍﻟﻘﺎﺭﺓ ﺍﻻﻓﺮﻳﻘﻴﺔ ﻛﺎﻧﺖ ﻣﺴﺘﻬﺪﻓﺔ ﺑﺎﻟﺪﺭﺟﺔ ﺍﻷﻭﱃ ﰲ ﺍﳌﺨﻄـﻂ‬ ‫ﺍﻟﺼﻬﻴﻮﱐ ﺍﻟﺬﻱ ﻳﻀﻊ ﺑﻌﺾ ﻣﻨﺎﻃﻘﻬﺎ ﻛﻤﻮﺍﻗﻊ ﺑﺪﻳﻠﺔ – ﺍﺣﺘﻴﺎﻃﻴﺔ ‪ -‬ﰲ ﺣﺎﻟﺔ ‪‬ﺪﻳﺪ ﺍﳌﺮﻛﺰ ﺍﻷﺻـﻠﻲ‬ ‫)ﻓﻠﺴﻄﲔ(‪.‬‬ ‫ﻭ ﺗﻌﺘﱪ ﻣﻨﻄﻘﺔ ﺷﺮﻕ ﺍﻓﺮﻳﻘﻴﺎ )ﺍﺛﻴﻮﺑﻴﺎ ـ ﺟﻨﻮﺏ ﺍﻟﺴﻮﺩﺍﻥ ـ ﻭﴰﺎﻝ ﺃﻭﻏﻨﺪﺓ( ﺃﺑﺮﺯ ﻫﺬﻩ ﺍﳌﻮﺍﻗﻊ‪،‬‬ ‫ﺭﻏﻢ ﺃﻥ ﺍﻹﻣﺘﺪﺍﺩ ﺍﻟﺼﻬﻴﻮﱐ ﴰﻞ ﻣﻌﻈﻢ ﺃﺟﺰﺍﺀ ﺍﻟﻘﺎﺭﺓ ﺍﻟﺴﻤﺮﺍﺀ‪ ،‬ﺇﺫ ﻭﺟـﺪ ﺍﻟﺒـﺎﺣﺜﻮﻥ ﺃﻥ ﺍﻟﺘﻄﻠـﻊ‬ ‫ﺍﻟﺼﻬﻴﻮﱐ ﻳﻀﻊ ﺟﻨﻮﺏ ﻧﻴﺠﲑﻳﺎ ﻛﻤﻮﻗﻊ ﺛﺎﻥ ﺣﻴﺚ ﻣﻨﺎﻃﻖ )ﺍﻷﻳﺒﻮ(‪ ،‬ﻭﺗﺸﻜﻞ ﺟﻨﻮﺏ ﺇﻓﺮﻳﻘﻴﺎ ﻣﻮﻗﻌـﺎ‬ ‫ﺛﺎﻟﺜﺎ‪ ،‬ﻭ ﺗﺸﻜﻞ ﻫﺬﻩ ﺍﳌﻮﺍﻗﻊ ﺍﻟﺜﻼﺙ ﻣﺜﻠﺜﺎ ﻻﺣﺘﻮﺍﺀ ﺍﳌﺪ ﺍﻹﺳﻼﻣﻲ ﰲ ﺇﻓﺮﻳﻘﻴﺎ ﻭ ﺫﻟﻚ ﲤﻬﻴﺪﹰﺍ ﻟﻠﻘـﻀﺎﺀ‬ ‫ﻋﻠﻴﻪ‪.‬‬ ‫ﺃﳘﻴﺔ ﺩﺭﺍﺳﺔ ﻣﺴﲑﺓ ﺍﻟﺘﻐﻠﻐﻞ ﺍﻟﺼﻬﻴﻮﱐ ﰲ ﺍﻟﻘﺎﺭﺓ ﺍﻹﻓﺮﻳﻘﻴﺔ‪ :‬ﺣﻘﻴﻖ ﻋﻠـﻰ ﺃﻱ ﺩﺍﺭﺱ ﻟﺘﻄـﻮﺭ‬ ‫ﺍﻟﻌﻼﻗﺎﺕ )ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ( ﺍﻹﻓﺮﻳﻘﻴﺔ ﺃﻥ ﻳﻌﺘﺮﻑ ﺑﺄﳘﻴﺔ ﺗﺘﺒﻊ ﻭﺩﺭﺍﺳﺔ ﻣﺴﲑﺓ ﺍﻟﺘﻐﻠﻐﻞ )ﺍﻟﺼﻬﻴﻮﱐ( ﰲ ﺍﻟﻘﺎﺭﺓ‬ ‫ﺍﻹﻓﺮﻳﻘﻴﺔ‪ ،‬ﺇﺫ ﻟﻴﺲ ﲞﻔﻲ ﺃﻥ ﺩﺭﺍﺳﺔ ﻣﺴﲑﺓ ﺍﻟﺘﻐﻠﻐﻞ )ﺍﻟﺼﻬﻴﻮﱐ( ﰲ ﺍﻟﻘﺎﺭﺓ ﺍﻹﻓﺮﻳﻘﻴﺔ ﲢﻤﻞ ﺃﳘﻴﺔ ﺑﺎﻟﻐﺔ؛‬ ‫ﻭﺫﻟﻚ ﻟﻌﺪﺓ ﺍﻋﺘﺒﺎﺭﺍﺕ‪:‬‬ ‫ﺃﻭﳍﺎ‪ :‬ﺃﻥ ﻓﺮﺽ )ﺍﻟﻜﻴﺎﻥ ﺍﻟﺼﻬﻴﻮﱐ( ﰲ ﻣﻨﻄﻘﺔ ﺍﻟﺸﺮﻕ ﺍﻷﻭﺳﻂ ﺃﺩﻯ ﺇﱃ ﺧﻠﻖ ﻧﻈـﺎﻡ ﺇﻗﻠﻴﻤـﻲ‬ ‫ﺻﺮﺍﻋﻲ‪ ،‬ﲝﻴﺚ ﺇﻧﻪ ﺃﺿﺤﻰ ﲰﺔ ﻻﺯﻣﺔ ﻟﻠﺘﻔﺎﻋﻼﺕ ﺍﻟﻌﺮﺑﻴﺔ )ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ(‪ .‬ﻳﻌـﲏ ﺫﻟـﻚ ﺃﻥ ﲢـﺮﻙ‬ ‫)ﺇﺳﺮﺍﺋﻴﻞ( ﰲ ﺗﻔﺎﻋﻼ‪‬ﺎ ﺍﳋﺎﺭﺟﻴﺔ ﺟﻌﻠﻬﺎ ﺗﺮﺗﺒﻂ ‪‬ﺬﻩ ﺍﻟﻮﺿﻌﻴﺔ‪ ،‬ﺍﻟﱵ ﺃﺧﺮﺟﺖ ﻋﻼﻗﺎ‪‬ﺎ ﻣﻊ ﺩﻭﻝ ﺍﳌﻨﻄﻘﺔ‬ ‫ﻋﻦ ﻣﺼﺎﻑ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﻄﺒﻴﻌﻴﺔ ﺑﲔ ﺍﻟﺪﻭﻝ‪.‬‬ ‫ﻭﺛﺎﻧﻴﻬﻤﺎ‪ :‬ﺍﺭﺗﺒﺎﻁ ﻭﺗﺄﺛﺮ ﺍﻟﻌﻼﻗﺎﺕ )ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ( ﺍﻹﻓﺮﻳﻘﻴﺔ ﺑﺎﻟﻌﻼﻗﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻹﻓﺮﻳﻘﻴﺔ ﺃﺩﻯ ﺫﻟﻚ‬ ‫ﺍﻟﻨﻈﺮ ﺇﱃ ﺍﻟﻘﺎﺭﺓ ﺍﻹﻓﺮﻳﻘﻴﺔ ﺑﺎﻋﺘﺒﺎﺭﻫﺎ ﺳﺎﺣﺔ ﻟﻠﺘﻨﺎﻓﺲ ﻭﺍﻟﺼﺮﺍﻉ ﺑﲔ )ﺇﺳﺮﺍﺋﻴﻞ( ﻭﺍﻟﺪﻭﻝ ﺍﻟﻌﺮﺑﻴﺔ‪.‬‬ ‫ﻭﺛﺎﻟﺜﻬﻤﺎ‪ :‬ﺍﺭﺗﺒﺎﻁ ﻛﻞ ﻣﻦ )ﺇﺳﺮﺍﺋﻴﻞ( ﻭﺍﻟﻌﺮﺏ ﻭﺍﻷﻓﺎﺭﻗﺔ ﲟﺘﻐﲑﺍﺕ ﺍﻟﻨﻈﺎﻡ ﺍﻟﺪﻭﱄ؛ ﺣﻴﺚ ﺗـﺄﺛﺮﺕ‬ ‫ﺍﻟﻌﻼﻗﺎﺕ ﺑﲔ ﻫﺬﻩ ﺍ‪‬ﻤﻮﻋﺎﺕ ﺑﺈﺭﺍﺩﺓ ﻭﺗﻮﺟﻬﺎﺕ ﺍﻟﻨﻈﺎﻡ ﺍﻟﺪﻭﱄ ﺳﻮﺍﺀ ﺍﻟﻘﺪﱘ ﺃﻭ ﺍﳉﺪﻳﺪ‪ .‬ﻭﺭﲟﺎ ﻳﻜﻮﻥ‬ ‫ﺍﻟﺘﻐﲑ ﺍﳍﻴﻜﻠﻲ ﺍﻟﺬﻱ ﺷﻬﺪﻩ ﺍﻟﻨﻈﺎﻡ ﺍﻟﺪﻭﱄ ﻣﻨﺬ ﺑﺪﺍﻳﺔ ﺃﻋﻮﺍﻡ ﺍﻟﺘﺴﻌﻴﻨﺎﺕ‪ ،‬ﻭﺃﻭﺩﻯ ﲝﻴﺎﺓ ﺍﳊﺮﺏ ﺍﻟﺒـﺎﺭﺩﺓ‬ ‫ﰲ ﻏﲑ ﺻﺎﱀ ﺍﻟﻌﺮﺏ ﻭﺍﻷﻓﺎﺭﻗﺔ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺃﻓﺎﺩ ﻳﻘﻴﻨﹰﺎ )ﺍﻟﺪﻭﻟﺔ ﺍﻟﻌﱪﻳﺔ( ﺍﻟﱵ ﺭﺍﺣـﺖ ﺗﻌﻴـﺪ ﺃﻭﻟﻮﻳـﺎﺕ‬ ‫ﺣﺮﻛﺘﻬﺎ ﺍﳋﺎﺭﺟﻴﺔ ﲟﺎ ﳛﻘﻖ ﳍﺎ ﺍﳍﻴﻤﻨﺔ ﺍﻹﻗﻠﻴﻤﻴﺔ‪ ،‬ﻭﺃﺣﻼﻣﻬﺎ ﺍﻟﺘﻮﺭﺍﺗﻴﺔ ﰲ ﺑﻨﺎﺀ ﺩﻭﻟﺔ ﻛﱪﻯ‪.‬‬ ‫‪ - 137‬ﻟﻠﻤﺰﻳﺪ ﻣﻦ ﺍﳌﻌﻠﻮﻣﺎﺕ ﻋﻦ ﺍﻟﻮﻋﻮﺩ ﺍﻟﱪﻳﻄﺎﻧﻴﺔ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺎﳌﻨﺎﻃﻖ ﺍﻷﻓﺮﻳﻘﻴﺔ ﺍﻧﻈﺮ ‪:‬‬ ‫‪.Julian Amery,The life of Joseph Chamberlin, Vol 4, London: Macmillan, 1961‬‬

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‫ﻣﺮﺍﺣﻞ ﺗﻄﻮﺭ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ ﺍﻹﻓﺮﻳﻘﻴﺔ ‪:‬‬ ‫ﻋﺮﻓﺖ ﺳﻴﺎﺳﺎﺕ ﺍﻟﺘﻐﻠﻐﻞ )ﺍﻹﺳﺮﺍﺋﻴﻠﻲ( ﰲ ﺍﻓﺮﻳﻘﻴﺎ ﻋﺪﺓ ﻣﺮﺍﺣﻞ ﺃﺳﺎﺳﻴﺔ ﰲ ﺗﻄﻮﺭ ﻣﺴﲑ‪‬ﺎ ﻭﻫﺬﻩ‬ ‫ﺍﳌﺮﺍﺣﻞ ﻫﻲ‪:‬‬ ‫ﺍﳌﺮﺣﻠﺔ ﺍﻷﻭﱃ )‪ 1957 – 1948‬ﻡ( ﻭﺍﻟﱵ ﺗﻌﺮﻑ ﲟﺮﺣﻠﺔ ﺍﻟﺒﺤﺚ ﻋﻦ ﺷﺮﻋﻴﺔ ﺍﻟﻮﺟﻮﺩ ﻭﺗـﺄﻣﲔ‬ ‫ﺍﻟﻜﻴﺎﻥ‪:‬‬ ‫ﻭﻗﺪ ﺃﻭﱃ ﰲ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﺻﺎﻧﻊ ﺍﻟﻘﺮﺍﺭ )ﺍﻹﺳﺮﺍﺋﻴﻠﻲ( ﺇﻫﺘﻤﺎﻣﹰﺎ ﻛﺒﲑﹰﺍ ﺑﺘﺄﺳﻴﺲ ﻋﻼﻗـﺎﺕ ﻗﻮﻳـﺔ‬ ‫ﻭﺭﺍﺳﺨﺔ ﻣﻊ ﺍﻟﻘﻮﻯ ﺍﻟﻜﱪﻯ ﺍﻷﺳﺎﺳﻴﺔ ﰲ ﺍﻟﻌﺎﱂ ﻣﺜﻞ ﺍﻟﻮﻻﻳﺎﺕ ﺍﳌﺘﺤﺪﺓ ﻭﻓﺮﻧﺴﺎ ﻭﺑﺮﻳﻄﺎﻧﻴﺎ ﻭﺍﻻﲢـﺎﺩ‬ ‫ﺍﻟﺴﻮﻓﻴﻴﱵ‪ .‬ﻳﻌﲏ ﺫﻟﻚ ﺃﻥ )ﺇﺳﺮﺍﺋﻴﻞ( ﰲ ﲝﺜﻬﺎ ﻋﻦ ﺷﺮﻋﻴﺔ ﺍﻟﻮﺟﻮﺩ ﻋﻠﻰ ﺍﻟﺴﺎﺣﺔ ﺍﻟﺪﻭﻟﻴـﺔ ﻭﺗـﺄﻣﲔ‬ ‫ﻭﺟﻮﺩﻫﺎ ﺍﻟﻌﻀﻮﻱ ﱂ ﺗﻨﻈﺮ ﺇﱃ ﺍﳌﺴﺘﻌﻤﺮﺍﺕ ﺍﻹﻓﺮﻳﻘﻴﺔ‪ ،‬ﺑﻞ ﺍﻧﺼﺐ ﺟ ﹼﻞ ﺍﻫﺘﻤﺎﻣﻬـﺎ ﻋﻠـﻰ ﺍﻟﻘـﻮﻯ‬ ‫ﺍﻻﺳﺘﻌﻤﺎﺭﻳﺔ ﺍﻷﻭﺭﻭﺑﻴﺔ‪.‬‬ ‫ﻭﻣﻦ ﺃﺑﺮﺯ ﺍﳌﺆﺷﺮﺍﺕ ﺍﻟﱵ ﺗﺆﻛﺪ ﻫﺬﺍ ﺍﳌﻨﺤﻰ )ﺍﻹﺳﺮﺍﺋﻴﻠﻲ( ﺃﻥ )ﺇﺳﺮﺍﺋﻴﻞ( ﱂ ﻳﻜﻦ ﻟﺪﻳﻬﺎ ﺑﻨﻬﺎﻳـﺔ‬ ‫ﻋﺎﻡ ‪1957‬ﻡ ﺳﻮﻯ ﺳﺒﻊ ﺳﻔﺎﺭﺍﺕ ﻓﻘﻂ ﰲ ﺍﻟﻌﺎﱂ ﺑﺄﺳﺮﻩ‪ ،‬ﺳﺖ ﻣﻨﻬﺎ ﰲ ﺍﻟﻘﺎﺭﺓ ﺍﻷﻭﺭﻭﺑﻴﺔ ﻭﺃﻣﺮﻳﻜـﺎ‬ ‫ﺍﻟﺸﻤﺎﻟﻴﺔ‪.‬‬ ‫ﻭﻣﻦ ﺍﳉﻠﻲ ﺃﻥ ﺍﻟﻘﺎﺭﺓ ﺍﻹﻓﺮﻳﻘﻴﺔ ﺟﻨﻮﺏ ﺍﻟﺼﺤﺮﺍﺀ ﻛﺎﻧﺖ ﲟﺜﺎﺑﺔ ﺃﺭﺍﺽ ﳎﻬﻮﻟﺔ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻌﺎﻣﻠﲔ ﰲ‬ ‫ﻭﺯﺍﺭﺓ ﺍﳋﺎﺭﺟﻴﺔ )ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ(‪ ،‬ﻭﱂ ﺗﺮﻏﺐ ﺍﻟﺪﻭﻝ ﺍﻹﻓﺮﻳﻘﻴﺔ ﰲ ﺇﻗﺎﻣﺔ ﻋﻼﻗﺎﺕ ﻣﻊ ﺩﻭﻝ ﲤﺘﻠﻚ ﺍﻟﻌﺪﻳﺪ‬ ‫ﻣﻦ ﺍﻷﻋﺪﺍﺀ‪ .‬ﻟﺬﻟﻚ ﻛﺎﻥ ﻣﻨﻄﻘﻴﹰﺎ ﺃﻻ ﻳﻮﺟﺪ ﺩﺑﻠﻮﻣﺎﺳﻲ )ﺇﺳﺮﺍﺋﻴﻠﻲ( ﻭﺍﺣﺪ ﻣﻘﻴﻢ ﴰﺎﻝ ﺟﻮﻫﺎﻧـﺴﺒﻮﺭﻍ‬ ‫ﺣﱴ ﺣﺪﻭﺙ ﺍﻻﻧﻔﺮﺍﺟﺔ ﰲ ﺍﻟﻌﻼﻗﺎﺕ )ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ( ﺍﻹﻓﺮﻳﻘﻴﺔ ﻣﻊ ﺣﺼﻮﻝ ﻏﺎﻧﺎ ﻋﻠﻰ ﺍﺳﺘﻘﻼﳍﺎ ﻋـﺎﻡ‬ ‫‪ 1957‬ﻡ‪ .‬ﻋﻠﻰ ﺃﻥ ﻧﻘﻄﺔ ﺍﻟﺘﺤﻮﻝ ﺍﻷﺳﺎﺳﻴﺔ ﺍﻟﱵ ﺩﻓﻌﺖ ﺇﱃ ﺣﺪﻭﺙ ﲢـﻮﻝ ﻛـﺒﲑ ﰲ ﺍﻟﺪﺑﻠﻮﻣﺎﺳـﻴﺔ‬ ‫)ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ( ﲡﺎﻩ ﺇﻓﺮﻳﻘﻴﺎ ﲤﺜﻠﺖ ﰲ ﻋﻘﺪ ﻣﺆﲤﺮ ﺑﺎﻧﺪﻭﻧﺞ ﻋـﺎﻡ ‪ 1955‬ﻡ‪ ،‬ﺇﺫ ﱂ ﺗﻮﺟـﻪ ﺍﻟـﺪﻋﻮﺓ ﺇﱃ‬ ‫)ﺇﺳﺮﺍﺋﻴﻞ( ﳊﻀﻮﺭ ﻫﺬﺍ ﺍﳊﺪﺙ ﺍﻟﺘﺎﺭﳜﻲ ﺍﳍﺎﻡ‪ ،‬ﺑﻞ ﻭﱂ ﻳﻘﻒ ﻋﻨﺪ ﻫﺬﺍ ﺍﳊﺪ ﺣﻴﺚ ﺃﺩﺍﻥ ﺍﳌﺆﲤﺮ ﰲ ﺑﻴﺎﻧﻪ‬ ‫ﺍﳋﺘﺎﻣﻲ ﺇﺣﺘﻼﻝ )ﺇﺳﺮﺍﺋﻴﻞ( ﻟﻸﺭﺍﺿﻲ ﺍﻟﻌﺮﺑﻴﺔ‪.‬‬ ‫ﺍﳌﺮﺣﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ )‪1973 – 1957‬ﻡ( ‪ -‬ﺳﻴﺎﺳﺎﺕ ﺍﻟﺘﻐﻠﻐﻞ‪:‬‬ ‫ﳝﻜﻦ ﺍﻟﺘﺄﺭﻳﺦ ﻟﺒﺪﺍﻳﺔ ﺍﻻﻧﻄﻼﻗﺔ )ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ( ﰲ ﺇﻓﺮﻳﻘﻴﺎ ﺑﻌﺎﻡ ‪1957‬ﻡ‪ ،‬ﺣﻴﺚ ﻛﺎﻧﺖ )ﺇﺳـﺮﺍﺋﻴﻞ(‬ ‫ﺃﻭﻝ ﺩﻭﻟﺔ ﺃﺟﻨﺒﻴﺔ ﺗﻔﺘﺢ ﺳﻔﺎﺭﺓ ﳍﺎ ﰲ ﺃﻛﺮﺍ ﺑﻌﺪ ﺃﻗﻞ ﻣﻦ ﺷﻬﺮ ﻭﺍﺣﺪ ﻣﻦ ﺣﺼﻮﻝ ﻏﺎﻧﺎ ﻋﻠﻰ ﺍﺳﺘﻘﻼﳍﺎ‪.‬‬ ‫‪139‬‬ ‫ﻭﻗﺪ ﻗﺎﻣﺖ ﺍﻟﺴﻔﺎﺭﺓ )ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ( ﰲ ﺃﻛﺮﺍ ﺑﺪﻭﺭ ﻛﺒﲑ ﰲ ﺗﺪﻋﻴﻢ ﺍﻟﻌﻼﻗﺎﺕ ﺑﲔ ﺍﻟﺒﻠﺪﻳﻦ‪ ،‬ﻭﻫﻮ ﻣﺎ‬ ‫ﺩﻓﻊ ﺇﱃ ﺍﻓﺘﺘﺎﺡ ﺳﻔﺎﺭﺗﲔ ﺃﺧﺮﻳﲔ ﰲ ﻛﻞ ﻣﻦ ﻣﻨﺮﻭﻓﻴﺎ ﻭﻛﻮﻧﺎﻛﺮﻱ؛ ﻭﺫﻟﻚ ﲢﺖ ﺗﺄﺛﲑ ﺇﻣﻜﺎﻧﻴﺔ ﺍﳊﺼﻮﻝ‬ ‫‪ 138‬ﻟﻠﻤﺰﻳﺪ ﺃﻧﻈﺮ ﻋﺰ ﺍﻟﺪﻳﻦ ﺍﳌﻔﻠﺢ‪ ،‬ﺭﺍﻫﻨﻴﺔ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ ﺍﻹﻓﺮﻳﻘﻴﺔ ﻭﻣﺴﺘﻘﺒﻠﻬﺎ ﰲ ﻋﺎﱂ ﻣﺘﻐﲑ‪ ،‬ﳎﻠﺔ ﺍﻟﱪﳌـﺎﻥ‬ ‫ﺍﻟﻌﺮﰊ‪ ،‬ﺍﻟﺴﻨﺔ ﺍﻟﺮﺍﺑﻌﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‪ ،‬ﺍﻟﻌﺪﺩ ﺍﻟﺜﺎﻣﻦ ﻭﺍﻟﺜﻤﺎﻧﻮﻥ‪ ،‬ﺗﺸﺮﻳﻦ ﺍﻟﺜﺎﱐ‪ ،‬ﻧﻮﻓﻤﱪ‪2003 ،‬ﻡ‪.‬‬ ‫‪ -139‬ﺃﻧﺸﺄﺕ ﺇﺳﺮﺍﺋﻴﻞ ﰲ ﻏﺎﻧﺎ ﺷﺮﻛﺔ ﺍﻟﻨﺠﻤﺔ ﺍﻟﺴﻮﺩﺍﺀ ﻟﻠﻨﻘﻞ ﺍﻟﺒﺤﺮﻱ ﻭﺃﺷﺮﻓﺖ ﻋﻠﻰ ﻣﻌﻬـﺪ ﺍﻟﺒﺤﺮﻳـﺔ ﺍﻟﻐـﺎﱐ‪،‬‬ ‫ﻭﺃﺳﻬﻤﺖ ﰲ ﺇﻧﺸﺎﺀ ﻣﺪﺭﺳﺔ ﺍﻟﻄﲑﺍﻥ ﺍﳊﺮﺑﻴﺔ ﺍﻟﻐﺎﻧﻴﺔ‪ .‬ﺃﻧﻈﺮ ﲨﻴﻞ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺍﳌﺼﺮﻱ‪ .‬ﺣﺎﺿﺮ ﺍﻟﻌـﺎﱂ ﺍﻹﺳـﻼﻣﻲ‬ ‫ﻭﻗﻀﺎﻳﺎﻩ ﺍﳌﻌﺎﺻﺮﺓ‪ .‬ﺟـ ‪ .2‬ﺩﺍﺭ ﺃﻡ ﺍﻟﻘﺮﻯ‪ .‬ﻋﻤﺎﻥ ﺍﻷﺭﺩﻥ‪ .‬ﻁ ‪1996 .3‬ﻡ‪ .‬ﺹ ‪.669‬‬

‫ﻋﺎﺩﻝ ﳏﻤﺪ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﻐﺮﻳﺎﱐ ‪43 -‬‬

‫ﻋﻠﻰ ﻣﺴﺎﻋﺪﺍﺕ ﺗﻨﻤﻮﻳﺔ ﻣﻦ )ﺇﺳﺮﺍﺋﻴﻞ(‪ .‬ﻭﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ ﻓﻘﺪ ﲡﺴﺪﺕ ﺍﻟﺮﻏﺒـﺔ )ﺍﻹﺳـﺮﺍﺋﻴﻠﻴﺔ( ﰲ‬ ‫ﺗﺄﺳﻴﺲ ﻋﻼﻗﺎﺕ ﻗﻮﻳﺔ ﻣﻊ ﺍﻓﺮﻳﻘﻴﺎ ﰲ ﻗﻴﺎﻡ ﻏﻮﻟﺪﺍ ﻣﺎﺋﲑ ‪ -‬ﻭﺯﻳﺮﺓ ﺍﳋﺎﺭﺟﻴﺔ )ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ(ﺁﻧﺬﺍﻙ ‪ -‬ﻋـﺎﻡ‬ ‫‪1958‬ﻡ ﺑﺰﻳﺎﺭﺓ ﺇﻓﺮﻳﻘﻴﺎ ﻷﻭﻝ ﻣﺮﺓ‪ ،‬ﺣﻴﺚ ﺍﺟﺘﻤﻌﺖ ﺑﻘﺎﺩﺓ ﻛﻞ ﻣﻦ ﻟﻴﺒﲑﻳﺎ ﻭﻏﺎﻧﺎ ﻭﺍﻟﺴﻨﻐﺎﻝ ﻭﻧﻴﺠﲑﻳـﺎ‬ ‫ﻭﻛﻮﺕ ﺩﻳﻔﻮﺍﺭ‪ .‬ﻭﲦﺔ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﳌﺘﻐﲑﺍﺕ ﺍﻟﺪﻭﻟﻴﺔ ﻭﺍﻹﻗﻠﻴﻤﻴـﺔ ﺃﺳـﻬﻤﺖ ﰲ ﺗﻜﺜﻴـﻒ ﺍﳍﺠﻤـﺔ‬ ‫)ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ( ﻋﻠﻰ ﺇﻓﺮﻳﻘﻴﺎ ﻭﻣﻦ ﺫﻟﻚ‪:‬‬ ‫• ﺣﺼﻮﻝ ﻋﺪﺩ ﻣﻦ ﺍﻟﺪﻭﻝ ﺍﻹﻓﺮﻳﻘﻴﺔ ﻋﻠﻰ ﺍﺳﺘﻘﻼﳍﺎ ﰲ ﺍﻟﺴﺘﻴﻨﺎﺕ ﺃﺩﻯ ﺇﱃ ﺯﻳـﺎﺩﺓ‬ ‫ﺍﳌﻘﺪﺭﺓ ﺍﻟﺘﺼﻮﻳﺘﻴﺔ ﻹﻓﺮﻳﻘﻴﺎ ﰲ ﺍﻷﻣﻢ ﺍﳌﺘﺤﺪﺓ‪ ،‬ﺣﻴـﺚ ﻛـﺎﻥ ﺍﻟـﺼﺮﺍﻉ ﺍﻟﻌـﺮﰊ‬ ‫)ﺍﻹﺳﺮﺍﺋﻴﻠﻲ( ﻣﻦ ﺃﺑﺮﺯ ﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﱵ ﺗﻄﺮﺡ ﻟﻠﺘﺼﻮﻳﺖ‪.‬‬ ‫• ﺇﻧﺸﺎﺀ ﻣﻨﻈﻤﺔ ﺍﻟﻮﺣﺪﺓ ﺍﻻﻓﺮﻳﻘﻴﺔ ﻋﺎﻡ ‪1963‬ﻡ ﻭﺿﻊ ﲢﺪﻳﹰﺎ ﺃﻣﺎﻡ )ﺇﺳﺮﺍﺋﻴﻞ(؛ ﺣﻴـﺚ‬ ‫ﺇ‪‬ﺎ ﻻ ﺗﺘﻤﺘﻊ ﺑﺎﻟﻌﻀﻮﻳﺔ ﰲ ﻫﺬﺍ ﺍﻟﺘﺠﻤﻊ ﺍﻵﻓﺮﻭ ﻋﺮﰊ‪.‬‬ ‫• ﻋﻀﻮﻳﺔ ﻣﺼﺮ ﺍﳌﺰﺩﻭﺟﺔ ﰲ ﻛﻞ ﻣﻦ ﺟﺎﻣﻌﺔ ﺍﻟﺪﻭﻝ ﺍﻟﻌﺮﺑﻴـﺔ ﻭﻣﻨﻈﻤـﺔ ﺍﻟﻮﺣـﺪﺓ‬ ‫ﺍﻻﻓﺮﻳﻘﻴﺔ ﺃﻋﻄﺎﻫﺎ ﻓﺮﺻﺔ ﺇﻗﺎﻣﺔ ﲢﺎﻟﻔﺎﺕ ﻣﻊ ﺑﻌﺾ ﺍﻟﻘﺎﺩﺓ ﺍﻷﻓﺎﺭﻗﺔ ﺍﻟﺮﺍﺩﻳﻜﺎﻟﻴﲔ ﻣﻦ‬ ‫ﺃﻣﺜﺎﻝ ﻧﻜﺮﻭﻣﺎ ﻭﺳﻴﻜﻮﺗﻮﺭﻱ‪.‬‬ ‫ﻭﲝﻠﻮﻝ ﻋﺎﻡ ‪1966‬ﻡ ﻛﺎﻧﺖ )ﺇﺳﺮﺍﺋﻴﻞ( ﲢﻈﻰ ﺑﺘﻤﺜﻴﻞ ﺩﺑﻠﻮﻣﺎﺳﻲ ﰲ ﺍﻟﺪﻭﻝ ﺍﻻﻓﺮﻳﻘﻴـﺔ ﺟﻨـﻮﺏ‬ ‫ﺍﻟﺼﺤﺮﺍﺀ ﻛﺎﻓﺔ ﺑﺎﺳﺘﺜﻨﺎﺀ ﻛﻞ ﻣﻦ ﺍﻟﺼﻮﻣﺎﻝ ﻭﻣﻮﺭﻳﺘﺎﻧﻴﺎ‪.‬‬ ‫ﺍﳌﺮﺣﻠﺔ ﺍﻟﺜﺎﻟﺜﺔ )‪1983 – 1973‬ﻡ( ‪ -‬ﺃﻋﻮﺍﻡ ﺍﳌﻘﺎﻃﻌﺔ‪:‬‬ ‫ﻗﺒﻞ ﺣﺮﺏ ﺃﻛﺘﻮﺑﺮ ‪1973‬ﻡ ﻛﺎﻧﺖ )ﺇﺳﺮﺍﺋﻴﻞ( ﺗﻘﻴﻢ ﻋﻼﻗﺎﺕ ﺩﺑﻠﻮﻣﺎﺳﻴﺔ ﻣﻊ ﲬﺲ ﻭﻋﺸﺮﻳﻦ ﺩﻭﻟﺔ‬ ‫ﺇﻓﺮﻳﻘﻴﺔ‪ .‬ﺑﻴﺪ ﺃﻧﻪ ﰲ ﺍﻷﻭﻝ ﻣﻦ ﻛﺎﻧﻮﻥ ﺍﻟﺜﺎﱐ ﻋﺎﻡ ‪1974‬ﻡ ﺗﻘﻠﺺ ﻫﺬﺍ ﺍﻟﻌﺪﺩ ﻟﻴﺼﻞ ﺇﱃ ﲬﺲ ﺩﻭﻝ ﻓﻘﻂ‬ ‫ﻫﻲ‪ :‬ﺟﻨﻮﺏ ﺍﻓﺮﻳﻘﻴﺎ‪ ،‬ﻭﻟﻴﺴﻮﺗﻮ‪ ،‬ﻭﻣﺎﻻﻭﻱ‪ ،‬ﻭﺳﻮﺍﺯﻳﻼﻧﺪ‪ ،‬ﻭﻣﻮﺭﻳﺸﻴﻮﺱ‪.‬‬ ‫ﻟﻴﺲ ﲞﻔﻲ ﺃﻥ ﺍﻟﺪﻭﻝ ﺍﻹﻓﺮﻳﻘﻴﺔ ﺍﻟﱵ ﻗﺎﻣﺖ ﺑﻘﻄﻊ ﻋﻼﻗﺎ‪‬ﺎ ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻴﺔ ﻣﻊ )ﺇﺳﺮﺍﺋﻴﻞ( ﻗﺪ ﻓﻌﻠـﺖ‬ ‫ﺫﻟﻚ ﺗﺄﻳﻴﺪﹰﺍ ﻟﻠﻤﻮﻗﻒ ﺍﳌﺼﺮﻱ ﲝﺴﺒﺎﻥ ﻣﺼﺮ ﺩﻭﻟﺔ ﺇﻓﺮﻳﻘﻴﺔ ﺗﺴﻌﻰ ﺇﱃ ﺍﺳﺘﻌﺎﺩﺓ ﺃﺭﺍﺿﻴﻬﺎ ﻣﻦ ﺍﻻﺣـﺘﻼﻝ‬ ‫)ﺍﻹﺳﺮﺍﺋﻴﻠﻲ(‪ .‬ﻏﲑﺃﻥ ﺑﻌﺾ ﺍﻟﺒﺎﺣﺜﲔ ﳛﺎﻭﻟﻮﻥ ﺗﻔﺴﲑ ﺍﳌﻮﻗﻒ ﺍﻹﻓﺮﻳﻘﻲ‪ ،‬ﺃﻧﻪ ﻛﺎﻥ ﻳﺮﻣﻲ ﺇﱃ ﺍﳊـﺼﻮﻝ‬ ‫ﻋﻠﻰ ﺍﳌﺴﺎﻋﺪﺍﺕ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﻻﺳﻴﻤﺎ ﻣﻦ ﺍﻟﺪﻭﻝ ﺍﻟﻨﻔﻄﻴﺔ‪.‬‬ ‫ﺻﻔﻮﺓ ﺍﻟﻘﻮﻝ‪ :‬ﺇﻥ ﺍﳌﻮﻗﻒ ﺍﻹﻓﺮﻳﻘﻲ ﻭﺇﻥ ﻛﺎﻧﺖ ﻟﻪ ﺩﻻﻻﺕ ﺳﻴﺎﺳﻴﺔ ﻭﺩﺑﻠﻮﻣﺎﺳﻴﺔ ﻭﺍﺿـﺤﺔ ﻣـﻦ‬ ‫ﺯﺍﻭﻳﺔ ﺍﻟﺼﺮﺍﻉ ﺍﻟﻌﺮﰊ )ﺍﻹﺳﺮﺍﺋﻴﻠﻲ( ﺇﻻ ﺃﻥ )ﺇﺳﺮﺍﺋﻴﻞ( ﻇﻠﺖ ﻋﻠﻰ ﻋﻼﻗﺔ ﻭﺛﻴﻘﺔ ‪ -‬ﻭﻟﻮ ﺑـﺸﻜﻞ ﻏـﲑ‬ ‫ﺭﲰﻲ ﻣﻊ ﻣﻌﻈﻢ ﺍﻟﺪﻭﻝ ﺍﻻﻓﺮﻳﻘﻴﺔ ﺍﻟﱵ ﻗﺎﻣﺖ ﺑﻘﻄﻊ ﺍﻟﻌﻼﻗﺎﺕ ﻣﻌﻬﺎ‪ .‬ﻭﻟﻴﺲ ﺃﺩﻝ ﻋﻠﻰ ﺫﻟﻚ ﻣـﻦ ﺃﻥ‬ ‫ﺍﻟﺘﺠﺎﺭﺓ )ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ( ﻣﻊ ﺍﻓﺮﻳﻘﻴﺎ ﺧﻼﻝ ﺍﻟﻔﺘﺮﺓ ﻣﻦ ﻋﺎﻡ ‪1973‬ﻡ ﻭﺣﱴ ‪1978‬ﻡ ﻗﺪ ﺗـﻀﺎﻋﻔﺖ ﻣـﻦ‬ ‫‪ 54.8‬ﻣﻠﻴﻮﻥ ﺩﻭﻻﺭ ﺇﱃ ‪ 104.3‬ﻣﻠﻴﻮﻥ ﺩﻭﻻﺭ‪ .‬ﻭﺗﺮﻛﺰﺕ ﻫـﺬﻩ ﺍﻟﺘﺠـﺎﺭﺓ ﺑﺎﻷﺳـﺎﺱ ﰲ ﺍﻟﺰﺭﺍﻋـﺔ‬ ‫ﻭﺍﻟﺘﻜﻨﻮﻟﻮﺟﻴﺎ‪.‬‬ ‫ﻭﺑﻨﻬﺎﻳﺔ ﻋﻘﺪ ﺍﻟﺴﺒﻌﻴﻨﻴﺎﺕ ﻭﺃﻭﺍﺋﻞ ﺍﻟﺜﻤﺎﻧﻴﻨﺎﺕ ﻛﺜﻔﺖ )ﺇﺳﺮﺍﺋﻴﻞ( ﺟﻬﻮﺩﻫﺎ ﻣﻦ ﺃﺟـﻞ ﻋﻼﻗﺎ‪‬ـﺎ‬ ‫ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻴﺔ ﺑﺈﻓﺮﻳﻘﻴﺎ‪ ،‬ﺣﻴﺚ ﻗﺎﻡ ﻭﺯﻳﺮ ﺧﺎﺭﺟﻴﺘﻬﺎ ﺑﺈﺟﺮﺍﺀ ﺍﺟﺘﻤﺎﻋﺎﺕ ﻣﺒﺎﺷﺮﺓ ﻣﻊ ﺍﻟﺰﻋﻤﺎﺀ ﺍﻷﻓﺎﺭﻗـﺔ‬

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‫‪ISoIT‬‬

‫ﺳﻮﺍﺀ ﰲ ﺍﻷﻣﻢ ﺍﳌﺘﺤﺪﺓ ﺃﻭ ﰲ ﺍﻟﻌﻮﺍﺻﻢ ﺍﻹﻓﺮﻳﻘﻴﺔ‪ .‬ﻭﻣﻊ ﺫﻟﻚ ﻓﻘﺪ ﺑﺎﺀﺕ ﻫـﺬﻩ ﺍﳊﻤﻠـﺔ ﺍﻹﻓﺮﻳﻘﻴـﺔ‬ ‫ﺑﺎﻹﺧﻔﺎﻕ‪ ،‬ﻭﻫﻮ ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﺩﻓﻊ ﺇﺣﺪﻯ ﺍﻟﺼﺤﻒ )ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ( ﺇﱃ ﻋﺪﻡ ﺗﻮﻗﻊ ﻗﻴﺎﻡ ﺃﻱ ﺩﻭﻟﺔ ﺍﻓﺮﻳﻘﻴﺔ‬ ‫ﻛﱪﻯ ﺑﺈﻋﺎﺩﺓ ﻋﻼﻗﺎ‪‬ﺎ ﻣﻊ )ﺇﺳﺮﺍﺋﻴﻞ( ﰲ ﺍﳌﺴﺘﻘﺒﻞ ﺍﳌﻨﻈﻮﺭ‪.‬‬ ‫ﺍﳌﺮﺣﻠﺔ ﺍﻟﺮﺍﺑﻌﺔ )‪1991 – 1982‬ﻡ( ‪ -‬ﺍﻟﻌﻮﺩﺓ ﺍﻟﺜﺎﻧﻴﺔ‪:‬‬ ‫ﺍﺳﺘﻤﺮﺕ )ﺇﺳﺮﺍﺋﻴﻞ( ﰲ ﺳﻴﺎﺳﺎ‪‬ﺎ ﺍﻟﺮﺍﻣﻴﺔ ﺇﱃ ﺍﻟﻌﻮﺩﺓ ﺇﱃ ﺇﻓﺮﻳﻘﻴﺎ‪ ،‬ﻭﺫﻟﻚ ﻣـﻦ ﺧـﻼﻝ ﺗـﺪﻋﻴﻢ‬ ‫ﻭﺗﻜﺜﻴﻒ ﺍﺗﺼﺎﻻ‪‬ﺎ ﺍﻹﻓﺮﻳﻘﻴﺔ ﰲ ﺍ‪‬ﺎﻻﺕ ﻛﺎﻓﺔ ﺩﻭﻥ ﺍﺷﺘﺮﺍﻁ ﻭﺟﻮﺩ ﻋﻼﻗﺎﺕ ﺩﺑﻠﻮﻣﺎﺳﻴﺔ‪ .‬ﻭﰲ ﻋـﺎﻡ‬ ‫‪1982‬ﻡ ﺃﻋﻠﻨﺖ ﺩﻭﻟﺔ ﺇﻓﺮﻳﻘﻴﺔ ﻭﺍﺣﺪﺓ ﻫﻲ ﺯﺍﺋﲑ ﻋﻦ ﻋﻮﺩﺓ ﻋﻼﻗﺎ‪‬ﺎ ﻣﻊ )ﺇﺳﺮﺍﺋﻴﻞ(‪ ،‬ﻷﻥ ﺍﻟﺮﺋﻴﺲ ﻣﻮﺑﻮﺗﻮ‬ ‫ﻛﺎﻥ ﲝﺎﺟﺔ ﻣﺎﺳﺔ ﻟﻠﻤﺴﺎﻋﺪﺍﺕ ﺍﻟﻌﺴﻜﺮﻳﺔ )ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ(‪ ،‬ﻭﻻﺳﻴﻤﺎ ﰲ ﻣﻴﺪﺍﻥ ﺗﺪﺭﻳﺐ ﺍﳉﻴﺶ‪.‬‬ ‫ﻋﻠﻰ ﺃﻥ ﺍﻟﺪﻭﻝ ﺍﻻﻓﺮﻳﻘﻴﺔ ﺍﻷﺧﺮﻯ ﺍﻟﱵ ﺣﺎﻓﻈﺖ ﻋﻠﻰ ﻋﻼﻗﺎﺕ ﻏﲑ ﺭﲰﻴﺔ ﻭﺛﻴﻘﺔ ﻣﻊ )ﺇﺳﺮﺍﺋﻴﻞ(ﱂ‬ ‫ﺗﻨﻬﺞ ﻧﻔﺲ ﺍﳌﺴﻠﻚ ﺍﻟﺰﺍﺋﲑﻱ‪ ،‬ﻭﺭﲟﺎ ﻳﻌﺰﻯ ﺫﻟﻚ ﺇﱃ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬ ‫• ﺇﻥ ﻗﺮﺍﺭ ﺍﻟﺮﺋﻴﺲ ﻣﻮﺑﻮﺗﻮ ﻛﺎﻥ ﻣﻨﻔﺮﺩﺍﹰ‪ ،‬ﻭﱂ ﻳﺘﻢ ﺍﻟﺘﻨﺴﻴﻖ ﻣﻊ ﺍﻟﺪﻭﻝ ﺍﻷﺧﺮﻯ‪ .‬ﻭﻗﺪ‬ ‫ﺣﺎﺟﺞ ﺍﻟﺒﻌﺾ ﺑﺄﻥ ﻗﺮﺍﺭ ﻗﻄﻊ ﺍﻟﻌﻼﻗﺎﺕ ﻣﻊ )ﺇﺳﺮﺍﺋﻴﻞ( ﻛﺎﻥ ﺑﺮﻋﺎﻳﺔ ﻣﻨﻈﻤﺔ ﺍﻟﻮﺣﺪﺓ‬ ‫ﺍﻻﻓﺮﻳﻘﻴﺔ ﰲ ﺃﻭﺍﺧﺮ ﺍﻟﺴﺘﻴﻨﻴﺎﺕ‪ ،‬ﻭﻣﻦ ﰒ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﺍﺳﺘﺌﻨﺎﻑ ﻫﺬﻩ ﺍﻟﻌﻼﻗﺎﺕ‬ ‫ﺑﻘﺮﺍﺭ ﻣﻦ ﺍﳌﻨﻈﻤﺔ ﺫﺍ‪‬ﺎ‪.‬‬ ‫• ﺇﻥ ﺍﻟﺪﻭﻝ ﺍﻟﻌﺮﺑﻴﺔ ﻛﺜﻔﺖ ﻣﻦ ﲪﻠﺘﻬﺎ ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻴﺔ ﺍﳌﻀﺎﺩﺓ‪ ،‬ﺣﻴـﺚ ﺍﺳـﺘﺨﺪﻣﺖ‬ ‫ﺳﻼﺡ ﺍﳌﺴﺎﻋﺪﺍﺕ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﻭﺍﻟﺘﻘﻨﻴﺔ ﻛﺄﺩﺍﺓ ﻟﻠﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻫﻴﺐ ﰲ ﺁﻥ ﻭﺍﺣﺪ‪.‬‬ ‫• ﺇﻥ )ﺇﺳﺮﺍﺋﻴﻞ( ﻗﺎﻣﺖ ﰲ ﺍﻷﺳﺒﻮﻉ ﺍﻷﻭﻝ ﻣﻦ ﺣﺰﻳﺮﺍﻥ ‪1982‬ﻡ ﺑﻐﺰﻭ ﻟﺒﻨﺎﻥ ﻭﻫﻮ ﻣﺎ‬ ‫ﻳﺆﻛﺪ ﺍﻟﺘﻮﺳﻌﻴﺔ ﻭﺍﻟﻌﺪﻭﺍﻧﻴﺔ‪.‬‬ ‫ﺍﳌﺮﺣﻠﺔ ﺍﳋﺎﻣﺴﺔ )‪ 1991‬ﻡ( ‪ -‬ﺳﻴﺎﺳﺎﺕ ﺍﻟﺘﻄﺒﻴﻊ‬ ‫ﻟﻘﺪ ﺷﻬﺪﺕ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﺇﻋﺎﺩﺓ ﺗﺄﺳﻴﺲ ﺑﲔ )ﺇﺳﺮﺍﺋﻴﻞ( ﻭﺇﻓﺮﻳﻘﻴﺎ ﻣﺮﺓ ﺃﺧﺮﻯ ﻭﻻﺳـﻴﻤﺎ ﺧـﻼﻝ‬ ‫ﻋﺎﻣﻲ ‪1991‬ﻡ ﻭ ‪1992‬ﻡ‪ ،‬ﻭﺭﲟﺎ ﻳﻌﺰﻯ ﺫﻟﻚ ﺇﱃ‪:‬‬ ‫• ﺍﻟﺘﻐﲑﺍﺕ ﰲ ﺍﻟﻨﻈﺎﻡ ﺍﻟﺪﻭﱄ ﻭﺍﻧﻌﻜﺎﺳﺎﺗﻪ ﺍﻻﻗﻠﻴﻤﻴﺔ‪.‬‬ ‫• ﺳﻘﻮﻁ ﺍﻟﻨﻈﻢ ﺍﻻﺷﺘﺮﺍﻛﻴﺔ ﻭﺍﳌﺎﺭﻛﺴﻴﺔ ﺍﻟﻠﻴﻨﻴﻨﻴﺔ ﰲ ﺇﻓﺮﻳﻘﻴﺎ‪.‬‬ ‫• ﺍﻟﺪﺧﻮﻝ ﰲ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﺘﻔﺎﻭﺿﻴﺔ ﺑﲔ ﺍﻟﻌﺮﺏ ﻭ )ﺇﺳﺮﺍﺋﻴﻞ( ﻣﻨﺬ ﻣﺆﲤﺮ ﻣﺪﺭﻳﺪ‪.‬‬ ‫ﻭﻗﺪ ﺗﺴﺎﺭﻋﺖ ﻋﻮﺩﺓ ﺍﻟﻌﻼﻗﺎﺕ )ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ( ﺍﻻﻓﺮﻳﻘﻴﺔ ﺣﱴ ﺃﻧﻪ ﰲ ﻋﺎﻡ ‪1992‬ﻡ ﻭﺣﺪﻩ ﻗﺎﻣـﺖ‬ ‫ﺩﻭﻝ ﺇﻓﺮﻳﻘﻴﺔ ﺑﺈﻋﺎﺩﺓ ﺗﻄﺒﻴﻊ ﻋﻼﻗﺎ‪‬ﺎ ﻣﻊ )ﺇﺳﺮﺍﺋﻴﻞ(‪ .‬ﻭﻃﺒﻘﺎ ﻟﻠﺒﻴﺎﻧﺎﺕ )ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ( ﻓﺈﻥ ﻋﺪﺩ ﺍﻟـﺪﻭﻝ‬ ‫ﺍﻻﻓﺮﻳﻘﻴﺔ ﺍﻟﱵ ﺃﻋﺎﺩﺕ ﻋﻼﻗﺎ‪‬ﺎ ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻴﺔ ﺃﻭ ﺃﺳﺴﻬﺎ ﻣﻨﺬ ﻣﺆﲤﺮ ﻣﺪﺭﻳﺪ ﰲ ﺗﺸﺮﻳﻦ ﺍﻷﻭﻝ ‪1991‬ﻡ ﻗﺪ‬ ‫ﺑﻠﻎ ﺛﻼﺛﲔ ﺩﻭﻟﺔ‪ .‬ﻭﰲ ﻋﺎﻡ ‪1997‬ﻡ ﺑﻠﻎ ﻋﺪﺩ ﺍﻟﺪﻭﻝ ﺍﻹﻓﺮﻳﻘﻴﺔ ﺍﻟﱵ ﲢﺘﻔﻆ ﺑﻌﻼﻗﺎﺕ ﺩﺑﻠﻮﻣﺎﺳـﻴﺔ ﻣـﻊ‬ ‫)ﺇﺳﺮﺍﺋﻴﻞ( ‪ 48‬ﺩﻭﻟﺔ‪.‬‬ ‫ﺍﳊﺮﺹ ﺍﻟﺼﻬﻴﻮﱐ ﻋﻠﻰ ﺍﻟﺘﻮﺍﺟﺪ ﰲ ﺇﻓﺮﻳﻘﻴﺎ‪:‬‬

‫ﻋﺎﺩﻝ ﳏﻤﺪ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﻐﺮﻳﺎﱐ ‪45 -‬‬

‫ﺗﺄﰐ ﺗﺼﺮﳛﺎﺕ ﺍﻟﻘﻴﺎﺩﺍﺕ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ ﻟﺘﺆﻛﺪ ﺃﳘﻴﺔ ﺍﳊﺮﺹ ﺍﻹﺳﺮﺍﺋﻴﻠﻲ ﻋﻠﻰ ﺍﻟﺘﻮﺍﺟﺪ ﰲ ﺇﻓﺮﻳﻘﻴـﺎ‪،‬‬ ‫ﻭﺑﺬﻝ ﻛﻞ ﺍﳉﻬﻮﺩ ﻭﺍﻟﻮﺳﺎﺋﻞ ﻟﻜﺴﺐ ﺩﻭﻝ ﺍﻟﻘﺎﺭﺓ ﺍﻹﻓﺮﻳﻘﻴﺔ‪ ،‬ﻣﺴﺘﻐﻠﺔ ﺇﺷﺎﺭﺍﺕ ﻫﺮﺗـﺰﻝ ‪ Herzel‬ﰲ‬ ‫ﻛﺘﺎﺑﻪ )ﺍﻟﺪﻭﻟﺔ ﺍﻟﻴﻬﻮﺩﻳﺔ( ﺍﻟﱵ ﻳﺪﻋﻲ ﻓﻴﻬﺎ ﺃﻧﻪ " ﺑﻌﺪ ﲨﻊ ﺍﻟﻴﻬﻮﺩ ﰲ ﻛﻴﺎﻥ ﺳﻴﺎﺳﻲ ﻭﺍﺣﺪ‪ ،‬ﺳﻮﻑ ﻳﻌﻤﻞ‬ ‫ﻋﻠﻰ ﲢﺮﻳﺮ ﺍﻷﻓﺎﺭﻗﺔ‪ ،‬ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭ ﺃﻥ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﺸﻌﻮﺏ ﺍﻹﻓﺮﻳﻘﻴﺔ ﺗﻌﺮﺿﻮﺍ ﺃﻛﺜﺮ ﻣﻦ ﻏﲑﻫـﻢ ﳌﺂﺳـﻲ‬ ‫‪140‬‬ ‫ﺍﻣﺘﺪﺕ ﳌﺌﺎﺕ ﺍﻟﻘﺮﻭﻥ‪ ،‬ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﻳﺪﻓﻊ ﺇﱃ ﺍﻟﺘﻘﺎﺭﺏ ﻭﺍﻟﺘﻌﺎﻭﻥ"‬ ‫ﻭﰲ ﺿﻮﺀ ﺭﺅﻳﺔ ﺗﻠﻚ ﺍﻟﻘﻴﺎﺩﺍﺕ ﻓﺈﻥ )ﺇﺳﺮﺍﺋﻴﻞ( ﻻ ﺗﺴﺘﻄﻴﻊ ﻗﺼﺮ ﺻﺪﺍﻗﺘﻬﺎ ﻋﻠﻰ ﺃﻭﺭﻭﺑﺎ ﻭﺃﻣﺮﻳﻜﺎ‪،‬‬ ‫ﻭﻣﻦ ﺍﻟﻄﺒﻴﻌﻲ ﺃﻥ ﺗﺴﻌﻰ ﺇﱃ ﺇﻛﺘﺴﺎﺏ ﺍﻟﺘﺄﻳﻴﺪ ﻭﺍﳌﺴﺎﻧﺪﺓ ﻣﻦ ﻛﺎﻓﺔ ﺩﻭﻝ ﺍﻟﻌﺎﱂ ﻭﺗﻘﻮﻳﺔ ﻋﻼﻗﺎ‪‬ـﺎ ﻣـﻊ‬ ‫‪141‬‬ ‫ﺍﻟﺪﻭﻝ ﺍﳉﺪﻳﺪﺓ‪.‬‬ ‫ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻷﺳﺎﺱ ﻓﻘﺪ ﺗﻴﻘﻈﺖ )ﺇﺳﺮﺍﺋﻴﻞ( ﺇﱃ ﺃﳘﻴﺔ ﻧﻘﻞ ﺍﻟﺪﻭﻝ ﺍﻹﻓﺮﻳﻘﻴﺔ ﻛﻤﺠﻤﻮﻋﺔ ﰲ ﺍﻷﻣﻢ‬ ‫ﺍﳌﺘﺤﺪﺓ ﳍﺎ ﺻﻮﺕ ﻣﺴﻤﻮﻉ ﰲ ﺍﻟﻌﺎﱂ‪ ،‬ﻭﰲ ﺍﳌﻨﻈﻤﺎﺕ ﺍﻟﺪﻭﻟﻴﺔ ﻳﺴﺎﻭﻱ ﰲ ﻗﻴﻤﺘـﻪ ﺃﺻـﻮﺍﺕ ﺍﻟـﺪﻭﻝ‬ ‫ﺍﻟﻜﱪﻯ‪ .‬ﻭﻟﺬﺍ ﻓﺈﻥ )ﺇﺳﺮﺍﺋﻴﻞ( ﺑﺼﺪﺍﻗﺘﻬﺎ ﻟﻠﺪﻭﻝ ﺍﻹﻓﺮﻳﻘﻴﺔ ‪‬ﺪﻑ ﻛﺤﺪ ﺃﺩﱏ ﺇﱃ ﲢﻴﻴـﺪ ﺇﻓﺮﻳﻘﻴـﺎ ﰲ‬ ‫ﺍﻟﺼﺮﺍﻉ ﺍﻟﻌﺮﰊ )ﺍﻹﺳﺮﺍﺋﻴﻠﻲ(‪ ،‬ﻭﰲ ﺃﺣﺴﻦ ﺍﳊـﺎﻻﺕ‪ ،‬ﺇﱃ ﺿـﻤﺎﻥ ﻣـﺴﺎﻧﺪﺓ ﺇﻓﺮﻳﻘﻴـﺎ ﻟﻠﻤﻮﻗـﻒ‬ ‫‪142‬‬ ‫)ﺍﻹﺳﺮﺍﺋﻴﻠﻲ(‪.‬‬ ‫ﻭﺑﺪﻭﻥ ﺷﻚ ﻓﻘﺪ ﻭﺟﺪﺕ )ﺇﺳﺮﺍﺋﻴﻞ( ﺍﻟﻘﺎﺭﺓ ﺍﻹﻓﺮﻳﻘﻴﺔ ﻣﻔﺘﻮﺣﺔ ﺃﻣﺎﻡ ﻧﺸﺎﻃﻬﺎ‪ ،‬ﻣﺴﺘﻔﻴﺪﺓ ﻣﻦ ﺍﻟﺘﺄﺛﲑ‬ ‫ﺍﻟﺴﻴﺎﺳﻲ ﻟﻠﺪﻭﻝ ﺍﻻﺳﺘﻌﻤﺎﺭﻳﺔ ﺍﻷﻭﺭﻭﺑﻴﺔ ﺍﻟﺘﻘﻠﻴﺪﻳﺔ ‪ -‬ﺑﺮﻳﻄﺎﻧﻴﺎ ‪ -‬ﻓﺮﻧـﺴﺎ ‪ -‬ﰒ ﺍﻟﻮﻻﻳـﺎﺕ ﺍﳌﺘﺤـﺪﺓ‬ ‫ﺍﻷﻣﺮﻳﻜﻴﺔ ﺃﻳﻀﹰﺎ ﲝﻜﻢ ﺩﻭﺭﻫﺎ ﺍﻟﻔﺎﻋﻞ ﻭﺍﳌﺆﺛﺮ ﰲ ﺍ‪‬ﺎﻻﺕ ﺍﻟﺴﻴﺎﺳﻴﺔ ﻭﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﻟﻠﺪﻭﻝ ﺍﻹﻓﺮﻳﻘﻴﺔ ﺍﻟﱵ‬ ‫‪143‬‬ ‫ﻛﺎﻧﺖ ﻋﻠﻰ ﺃﺑﻮﺍﺏ ﺍﻻﺳﺘﻘﻼﻝ‪ ،‬ﺇﺿﺎﻓﺔ ﺇﱃ ﺃﻥ ﻫﺬﻩ ﺍﻟﺪﻭﻝ ﺍﻟﺜﻼﺙ ﺍﻟﻜﱪﻯ ﳍﺎ ﺃﻫﺪﺍﻓﻬﺎ ﻭﻣﻮﺍﻗﻔﻬﺎ‪.‬‬ ‫ﲝﻴﺚ ﻳﺘﻢ ﺍﻹﺑﻘﺎﺀ ﻋﻠﻰ ﺗﺒﻌﻴﺔ ﺍﻻﻗﺘﺼﺎﺩﺍﺕ ﺍﻹﻓﺮﻳﻘﻴﺔ ﻟﻠﺪﻭﻝ ﺍﻻﺳﺘﻌﻤﺎﺭﻳﺔ ﻭﺍﻻﺣﺘﻜﺎﺭﺍﺕ ﻋـﻦ ﻃﺮﻳـﻖ‬ ‫ﺭﺑﻄﻬﺎ ﲟﺸﺮﻭﻋﺎﺕ )ﺇﺳﺮﺍﺋﻴﻠﻴﺔ( ﰲ ﺍﻟﻈﺎﻫﺮ ﻟﻜﻨﻬﺎ ﺗﺼﺐ ﰲ ﳎﺮﻯ ﻣـﺼﺎﱀ ﺍﻟـﺪﻭﻝ ﺍﻻﺳـﺘﻌﻤﺎﺭﻳﺔ‬ ‫‪144‬‬ ‫ﻭﺷﺮﻛﺎﺕ ﺍﻻﺣﺘﻜﺎﺭ‪.‬‬ ‫ﺍﻷﻫﺪﺍﻑ ﺍﻻﺳﺘﺮﺍﺗﻴﺠﻴﺔ ﻟﻠﻜﻴﺎﻥ ﺍﻟﺼﻬﻴﻮﱐ ﰲ ﺇﻓﺮﻳﻘﻴﺎ‪:‬‬ ‫ﻟﻘﺪ ﺭﻛﱠﺰﺕ ﻣﻌﻈﻢ ﺍﻟﻜﺘﺎﺑﺎﺕ ﺍﻟﱵ ﺗﻨﺎﻭﻟﺖ ﺃﻫﺪﺍﻑ ﺍﻟﺴﻴﺎﺳﺔ ﺍﳋﺎﺭﺟﻴﺔ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ ﰲ ﺇﻓﺮﻳﻘﻴﺎ ﻋﻠﻰ‬ ‫ﺃﻥ ﻫﺬﻩ ﺍﻷﻫﺪﺍﻑ ﺗﻜﺎﺩ ﺗﻨﺤﺼﺮ ﻓﻴﻤﺎ ﻳﻠﻲ‪:‬‬ ‫‪ - 140‬ﳏﻤﺪ ﺑﻮﻋﺸﺔ‪ ،‬ﺍﻟﺘﻐﻠﻐﻞ ﺍﻹﺳﺮﺍﺋﻴﻠﻲ ﰲ ﺇﻓﺮﻳﻘﻴﺎ‪ .‬ﺍﻷﺭﺽ ﺍﻟﺴﻮﺩﺍﺀ ﺍﳌﻮﻋﻮﺩﺓ‪ .‬ﳎﻠـﺔ ﺍﻟﻔﺮﺳـﺎﻥ‪ ،‬ﺃﻏـﺴﻄﺲ‬ ‫‪1990‬ﻡ‪ ،‬ﺹ ‪ 8‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬ ‫‪ - 141‬ﻋﻮﺍﻃﻒ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‪ ،‬ﺇﺳﺮﺍﺋﻴﻞ ﻭﺇﻓﺮﻳﻘﻴﺎ‪1973 -1948 ،‬ﻡ(‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻣﺮﻛﺰ ﺍﻷﲝـﺎﺙ ﺍﻟﻔﻠـﺴﻄﻴﻨﻴﺔ‪،‬‬ ‫‪1974‬ﻡ‪ ،‬ﺹ ‪.26‬‬ ‫‪ - 142‬ﻣﻦ ﺣﺪﻳﺚ )ﺑﻦ ﺟﻮﺭﻳﻮﻥ( ﰲ ﺍﻟﻜﻴﻨﺴﺖ‪1960 ،‬ﻡ‪ ،‬ﻧﻘ ﹰ‬ ‫ﻼ ﻋﻦ ﳎﺪﻱ ﲪﺎﺩ‪ ،‬ﺇﺳﺮﺍﺋﻴﻞ ﻭﺇﻓﺮﻳﻘﻴﺎ‪ ،‬ﺩﺭﺍﺳﺔ ﰲ‬ ‫ﺇﺩﺍﺭﺓ ﺍﻟﺼﺮﺍﻉ ﺍﻟﺪﻭﱄ‪ .‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﺩﺍﺭ ﺍﳌﺴﺘﻘﺒﻞ ﺍﻟﻌﺮﰊ‪1986 ،‬ﻡ‪ ،‬ﺹ ‪.31‬‬ ‫‪ - 143‬ﻣﺸﻌﺎﻥ ﺑﻦ ﳏﻤﺪ ﺍﻟﺪﻋﻴﺞ‪،‬ﺍﻟﺘﻐﻠﻐﻞ ﺍﻹﺳﺮﺍﻳﻠﻲ ﻭﻣﺪﻯ ﺗﺄﺛﲑ ﺍﻟﺘﻌﺎﻭﻥ ﺍﻟﻌﺮﰊ ﺍﻹﻓﺮﻳﻘﻲ ﻣﻦ ‪1983 -1973‬ﻡ‪.‬‬ ‫ﺷﺆﻭﻥ ﻋﺮﺑﻴﺔ‪ 1990 .18 ،17 ،‬ﻡ‪ ،‬ﺹ ‪.38‬‬ ‫‪ - 144‬ﳛﲕ ﻋﺮﺩﻭﻛﻲ‪ ،‬ﺍﻟﻌﻼﻗﺎﺕ ﺍﳋﺎﺭﺟﻴﺔ ﻹﺳﺮﺍﺋﻴﻞ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻣﺮﻛﺰ ﺍﻷﲝﺎﺙ ﺍﻟﻔﻠﺴﻄﻴﻨﻴﺔ‪1971 ،‬ﻡ‪ ،‬ﺹ ‪.58‬‬

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‫‪ISoIT‬‬

‫‪ -1‬ﺍﻟﺪﻓﺎﻉ ﻋﻦ ﺑﻘﺎﺀ )ﺍﺳﺮﺍﺋﻴﻞ( ﻭﻭﺟﻮﺩﻫﺎ ﻭﺿﻤﺎﻥ ﺃﻣﻨﻬﺎ‪ ،‬ﻭﺫﻟﻚ ﻣﻦ ﺧﻼﻝ ﻓﻚ ﻃﻮﻕ ﺍﻟﻌﺰﻟـﺔ‬ ‫ﺍﻟﻌﺮﺑﻴﺔ ﺍﳌﻔﺮﻭﺿﺔ ﻋﻠﻴﻬﺎ ﺳﻴﺎﺳﻴ‪‬ﺎ ﻭﺍﻗﺘﺼﺎﺩﻳ‪‬ﺎ‪ ،‬ﻛﻲ ﺗﺘﻤﻜﻦ ﻣﻦ ﺍﳋﺮﻭﺝ ﻣﻦ ﻫﺬﻩ ﺍﻟﻌﺰﻟﺔ ﺍﳌﻔﺮﻭﺿﺔ ﻋﻠﻴﻬﺎ‬ ‫ﺇﻗﻠﻴﻤﻴ‪‬ﺎ )ﻋﺮﺑﻴ‪‬ﺎ( ﻟﺘﺘﺠﺎﻭﺯ ﺍﳌﺴﺮﺡ ﺍﻹﻗﻠﻴﻤﻲ ﺇﱃ ﻣﺎ ﻭﺭﺍﺀﻩ )ﺇﻓﺮﻳﻘﻴﺎ( ﻭﺍﳊﺼﻮﻝ ﻋﻠﻰ ﺃﻛﱪ ﺗﺄﻳﻴـﺪ ﺩﻭﱄ‬ ‫ﻟﻮﺟﻮﺩﻫﺎ ﻭﺳﻴﺎﺳﺎ‪‬ﺎ ﻣﻦ ﺟﺎﻧﺐ؛ ﰒ ﺍﻟﻌﻤﻞ ﻋﻠﻰ ﺗﻄﻮﻳﻖ ﺍﻟﺪﻭﻝ ﺍﻟﻌﺮﺑﻴﺔ ﻭﲞﺎﺻﺔ ﻣﺼﺮ ﻟﺘﻬﺪﻳﺪ ﺃﻣﻦ ﻣﻴﺎﻩ‬ ‫ﺍﻟﻨﻴﻞ‪ ،‬ﻭﺗﺄﻣﲔ ﻣﻮﺍﻧﺊ ﺍﻟﺒﺤﺮ ﺍﻷﲪﺮ‪ ،‬ﻭﺍﻟﺘﺄﺛﲑ ﻋﻠﻰ ﺍﻗﺘﺼﺎﺩﻳﺎﺕ ﺍﻟﺪﻭﻝ ﺍﻟﻌﺮﺑﻴﺔ ﻭﻋﺮﻗﻠﺔ ﳕﻮﻫﺎ ﻣﻦ ﺟﺎﻧﺐ‬ ‫ﻼ ﻋﻦ ﺍﻟﺴﻌﻲ ﳋﻠﻖ ﺗﻴﺎﺭ ﻣﻨﺎﻫﺾ ﻟﻠﻌﺮﺏ ﻭﻣﺆﻳﺪ ﻟـ)ﺍﺳﺮﺍﺋﻴﻞ( ﰲ ﺇﻓﺮﻳﻘﻴﺎ ﻣﻦ ﺟﺎﻧﺐ ﺛﺎﻟﺚ‪.‬‬ ‫ﺛﺎ ‪‬ﻥ‪ .‬ﻓﻀ ﹰ‬ ‫‪ -2‬ﺧﻠﻖ ﳎﺎﻝ ﺣﻴﻮﻱ ﻟﻄﺎﻗﺎ‪‬ﺎ ﻭﺇﻣﻜﺎﻧﻴﺎ‪‬ﺎ ﺍﻹﻧﺘﺎﺟﻴﺔ ﻭﺍﻟﻔﻨﻴﺔ‪ ،‬ﻋﻠﻰ ﳓﻮ ﻳﺆﺩﻱ ﺇﱃ ﲢﻘﻴﻖ ﻣﻜﺎﺳﺐ‬ ‫ﺍﻗﺘﺼﺎﺩﻳﺔ ﻣﻦ ﺯﻳﺎﺩﺓ ﺍﻟﺘﺒﺎﺩﻝ ﺍﻟﺘﺠﺎﺭﻱ‪ ،‬ﻭﺧﻠﻖ ﺳﻮﻕ ﻭﺍﺳﻌﺔ ﻟﻠﺼﺎﺩﺭﺍﺕ ﺍﻟﺼﻨﺎﻋﻴﺔ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ‪ ،‬ﻭﺿﻤﺎﻥ‬ ‫ﻣﻮﺭﺩ ﻫﺎﻡ ﻟﻠﺨﺎﻣﺎﺕ‪ ،‬ﻭﺧﻠﻖ ﳎﺎﻻﺕ ﻋﻤﻞ ﺟﺪﻳﺪﺓ ﻟﻠﺨﱪﺍﺕ ﺍﻟﻔﺎﺋﻀﺔ ﻟﺪﻯ )ﺍﺳﺮﺍﺋﻴﻞ(‪.‬‬ ‫‪ -3‬ﺗﻮﺛﻴﻖ ﺍﻟﺮﻭﺍﺑﻂ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺍﻻﺳﺘﻌﻤﺎﺭ ﻟﻀﻤﺎﻥ ﺍﳌﺼﺎﺩﺭ ﺍﻟﺘﻤﻮﻳﻠﻴﺔ‪ ،‬ﻭﺧﺪﻣﺔ ﻣﺼﺎﱀ ﺍﻻﺳﺘﻌﻤﺎﺭ‬ ‫ﻭﻣﻮﺍﺟﻬﺔ ﻧﺸﺎﻁ ﺍﻟﻜﺘﻠﺔ ﺍﻟﺸﻴﻮﻋﻴﺔ ﰲ ﺇﻓﺮﻳﻘﻴﺎ‪.‬‬ ‫ﺇﻥ ﻗﺮﺍﺀﺓ ﻣﺘﺄﻧﻴﺔ ﻟﻜﺘﺎﺏ ‪ -‬ﺇﺳﺮﺍﺋﻴﻞ ﺇﱃ ﺃﻳﻦ؟ ‪ -‬ﻟﻨﺎﺣﻮﻡ ﺟﻮﻟﺪ ﻣﺎﻥ ‪ -‬ﺭﺋﻴﺲ ﺍﳌﻨﻈﻤﺔ ﺍﻟـﺼﻬﻴﻮﻧﻴﺔ‬ ‫ﺍﻟﻌﺎﳌﻴﺔ ﺑﲔ ﻋﺎﻣﻲ ‪1956‬ﻡ‪1968 ،‬ﻡ ‪ -‬ﻭﺍﻟﺼﺎﺩﺭ ﰲ ﻳﻮﻧﻴﻮ ‪1975‬ﻡ ﻗﺪ ﺗﻜﺸﻒ ﻟﻨﺎ ﻃﺒﻴﻌﺔ ﻭﺃﺑﻌﺎﺩ ﺍﻟﺪﻭﺭ‬ ‫)ﺍﻹﺳﺮﺍﺋﻴﻠﻲ( ﰲ ﺇﻓﺮﻳﻘﻴﺎ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﺘﺠﺎﻭﺯ ﻛﺜﲑ‪‬ﺍ ﺍﻷﻫﺪﺍﻑ ﺍﻟﺴﺎﺑﻘﺔ‪.‬‬ ‫ﻳﻘﻮﻝ ﺟﻮﻟﺪﻣﺎﻥ "‪ ..‬ﺃﻛﱠﺪ ﻛﻞ ﺍﳌﻔﻜﺮﻳﻦ ﺍﻵﺧﺮﻳﻦ ﻭﺍﻵﺑﺎﺀ ﺍﳌﺆﺳﺴﲔ ﻟﻠﺼﻬﻴﻮﻧﻴﺔ ﻋﻠـﻰ ﺍﻟـﺼﻔﺔ‬ ‫ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﺍﻟﻜﻮﻧﻴﺔ ﳍﺬﻩ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻭﺑﺎﻟﻘﺪﺭ ﻧﻔﺴﻪ ﻋﻠﻰ ﺻﻔﺘﻬﺎ ﺍﻟﻮﻃﻨﻴﺔ ﻭﺍﳋﺎﺻﺔ‪ ،‬ﻭﱂ ﻳﻘﻢ ﻃﻤﻮﺡ ﻫﺆﻻﺀ‬ ‫ﺍﶈﺮ‪‬ﻛﲔ ﺍﻷﻳﺪﻳﻮﻟﻮﺟﻴﲔ ﻟﻠﺤﺮﻛﺔ ﺍﻟﺼﻬﻴﻮﻧﻴﺔ ﻋﻠﻰ ﺇﳚﺎﺩ ﺃﺭﺽ ﻏﺎﻟﺒﻴﺘﻬﺎ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ﻓﻘﻂ‪ ،‬ﺣﻴﺚ ﻳﺼﺒﺢ‬ ‫ﺍﻟﻴﻬﻮﺩ ﺃﺳﻴﺎﺩ ﻣﺼﲑﻫﻢ‪ ،‬ﺑﻞ ﺍﺳﺘﺨﺪﺍﻡ ﻫـﺬﻩ ﺍﻟﺒﻘﻌـﺔ ﻟﺘﻄﺒﻴـﻖ ﺍﻷﻓﻜـﺎﺭ ﺍﻷﺳﺎﺳـﻴﺔ ﰲ ﺍﻟﺘـﺎﺭﻳﺦ‬ ‫ﺍﻟﻴﻬﻮﺩﻱ"‪145‬ﻭﻳﻀﻴﻒ ﺟﻮﻟﺪﻣﺎﻥ ﺃﻥ "ﺍﳋﻄﺮ ﺍﻟﻜﺒﲑ ﺍﻟﺬﻱ ﺗﻘﻊ ﻓﻴﻪ "ﺇﺳﺮﺍﺋﻴﻞ" ﻫﻮ ﻧـﺴﻴﺎﻥ ﺻـﻔﺘﻬﺎ‬ ‫ﺍﻟﻔﺮﻳﺪﺓ؛ ﺇﺫ ﺃﻧﺸﺌﺖ ﰲ ﳏﺎﻭﻟﺔ ﳋﻠﻖ ﺩﻭﻟﺔ ﻭﺣﻴﺪﺓ ﻣﻦ ﻧﻮﻋﻬﺎ‪ ..‬ﻣﻦ ﺍﳌﺆﻛﺪ ﺃﻥ ﺩﻭﻟـﺔ "ﺇﺳـﺮﺍﺋﻴﻞ" ﻻ‬ ‫‪146‬‬ ‫ﳝﻜﻦ ﺃﻥ ﺗﺒﻘﻰ ﺇﻻ ﺇﺫﺍ ﺷﻜﹼﻠﺖ ﻇﺎﻫﺮﺓ ﻻ ﻣﺜﻴﻞ ﳍﺎ ﰲ ﺍﻟﻌﺎﱂ‪ ،‬ﻭﻳﺮﻓﺾ ﺟﻮﻟﺪﻣﺎﻥ ﺃﻳﺔ ﳏﺎﻭﻟﺔ ﳉﻤـﻊ‬ ‫ﻼ‪" :‬ﻣـﺎ ﳝﻜـﻦ‬ ‫ﻛﻞ ﻳﻬﻮﺩ ﺍﻟﺸﺘﺎﺕ ﰲ ﺩﺍﺧﻞ ﺩﻭﻟﺔ "ﺍﺳﺮﺍﺋﻴﻞ" ﻷﻥ ﳍﻢ ﻣﻬﻤﺔ ﺧﺎﺭﺝ "ﺍﺳﺮﺍﺋﻴﻞ" ﻗﺎﺋ ﹰ‬ ‫ﺗﺴﻤﻴﺘﻪ ﺗﻄﺒﻴﻊ ﺍﳊﻴﺎﺓ ﺍﻟﻴﻬﻮﺩﻳﺔ‪ ،‬ﻟﻦ ﻳﻜﻮﻥ ﺑﺈﻟﻐﺎﺀ ﺍﻟﺘﺸﺘﺖ ﻭﲨﻊ ﺍﻟﺸﻌﺐ ﺑﺄﻛﻤﻠﻪ ﻋﻠﻰ ﺃﺭﺿﻪ‪ ،‬ﺑﻞ ﻧﻮﻋ‪‬ﺎ‬ ‫ﻣﻦ ﺍﳊﻴﺎﺓ ﺍﳌﺮﻛﺒﺔ ﻣﻦ "ﺍﺳﺮﺍﺋﻴﻞ" ﰲ ﺍﻟﻮﺳﻂ‪ ،‬ﻭﺍﳌﻨﺎﻃﻖ ﺍﳌﺘﺎﲬﺔ ﻋﻠﻰ ﺍﻟﺴﻮﺍﺀ‪ ،‬ﻭﺃﺣﺪﳘﺎ ﻣﺮﺗﺒﻂ ﺑﺎﻵﺧﺮ‪،‬‬ ‫ﻭﳝﺜﻼﻥ ﻣﻌ‪‬ﺎ ﺍﻟﺸﻌﺐ ﺍﳌﻮﺣﺪ ﻧﻔﺴﻪ‪ ،‬ﻭﻳ‪‬ﺘﻀﺢ ﳑﺎ ﺗﻘﺪﻡ ﻋﺪﺓ ﺣﻘﺎﺋﻖ ﻧﺬﻛﺮ ﻣﻨﻬﺎ‪:‬‬ ‫‪ -1‬ﺍﻻﺳﺘﻤﺮﺍﺭ ﰲ ﺗﺄﻛﻴﺪ ﺍﻟﺼﻔﺔ ﺍﻟﻌﻨﺼﺮﻳﺔ ﻭﺍﻻﺳﺘﻌﻤﺎﺭﻳﺔ ﻟﻠﻜﻴﺎﻥ ﺍﻟﺼﻬﻴﻮﱐ ﻭﻟﻠﺸﻌﺐ ﺍﻟﻴﻬـﻮﺩﻱ‪،‬‬ ‫ﻳﻈﻬﺮ ﺫﻟﻚ ﻣﻦ ﺍﻟﺘﺄﻛﻴﺪ ﻋﻠﻰ "ﺍﻟﺼﻔﺔ ﺍﻟﻜﻮﻧﻴﺔ" ﻟﻠﺪﻭﻟﺔ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﺼﻔﺔ "ﺍﻟﻔﺮﻳﺪﺓ" ﳍﺎ ﻭﻋﻠﻰ ﻛﻮ‪‬ﺎ "ﺩﻭﻟﺔ‬ ‫‪ -145‬ﻧﺎﺣﻮﻡ ﺟﻮﻟﺪﻣﺎﻥ‪ ،‬ﺇﺳﺮﺍﺋﻴﻞ ﺇﱃ ﺃﻳﻦ‪ ،‬ﺗﺮﲨﺔ ﻧﺴﻤﻲ ﺍﳋﻮﺭﻱ‪ ،‬ﺑﲑﻭﺕ ﻟﺒﻨﺎﻥ‪ ،‬ﺩﻣﺸﻖ‪ ،‬ﺳـﻮﺭﻳﺎ‪ ،‬ﺩﺍﺭ ﺍﳌـﺸﺮﻕ‬ ‫ﺍﻟﻌﺮﰊ ﺍﻟﻜﺒﲑ‪1985 ،‬ﻡ‪ ،‬ﺹ ‪.111 ،110 ،31 ،28‬‬ ‫‪ 146‬ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ﻭ ﺍﻟﺼﻔﺤﺎﺕ‪.‬‬

‫ﻋﺎﺩﻝ ﳏﻤﺪ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﻐﺮﻳﺎﱐ ‪47 -‬‬

‫ﻭﺣﻴﺪﺓ ﻣﻦ ﻧﻮﻋﻬﺎ"‪ ،‬ﻭﺃ‪‬ﺎ ﺗﺸﻜﱢﻞ "ﻇﺎﻫﺮﺓ ﻻ ﻣﺜﻴﻞ ﳍﺎ ﰲ ﺍﻟﻌﺎﱂ"‪ ،‬ﻭﺃﻥ "ﻟﻠﺸﻌﺐ ﺍﻟﻴﻬﻮﺩﻱ ﻣﻬﻤﺔ ﻓﺮﻳﺪﺓ‬ ‫ﻻ ﻣﺜﻴﻞ ﳍﺎ"‪.‬‬ ‫‪ -2‬ﺍﻹﺻﺮﺍﺭ ﻋﻠﻰ ﺍﻧﺘﻬﺎﻙ ﺳﻴﺎﺩﺓ ﺍﻟﺪﻭﻝ ﺍﻷﺧﺮﻯ‪ ،‬ﺑﺎﻟﺰﻋﻢ ﺑﺄﻥ ﺍﻟﻴﻬﻮﺩ ﺃﻳﻨﻤﺎ ﻭﺟـﺪﻭﺍ ﻳـﺸﻜﻠﻮﻥ‬ ‫ﺟﺰﺀﹰﺍ ﻣﻦ ﺍﻟﺸﻌﺐ ﺍﻟﻴﻬﻮﺩﻱ‪ ،‬ﻭﺃﻥ ﻭﻻﺀﻫﻢ ﻟﺪﻭﻟﺔ )ﺇﺳﺮﺍﺋﻴﻞ( ﻳﺘﻮﺍﺯﻯ ‪-‬ﺇﻥ ﱂ ﻳﻜﻦ ﳚﺐ‪ -‬ﻣﻊ ﻭﻻﺋﻬﻢ‬ ‫ﻟﻠﺪﻭﻝ ﺍﻟﱵ ﻳﻌﻴﺸﻮﻥ ﻓﻴﻬﺎ‪ ،‬ﻣﻊ ﺍﻟﺘﺄﻛﻴﺪ ﻋﻠﻰ ﺍﺳﺘﻤﺮﺍﺭ ﻗﻄﺎﻉ ﻛﺒﲑ ﻣﻦ ﻳﻬﻮﺩ ﺍﻟـﺸﺘﺎﺕ ﺧـﺎﺭﺝ ﺃﺭﺽ‬ ‫)ﺇﺳﺮﺍﺋﻴﻞ( ﰲ ﺭﻓﺾ ﻭﺍﺿﺢ ﳌﺒﺪﺃ ﺣﻖ ﺗﻘﺮﻳﺮ ﺍﳌﺼﲑ ﺑﺎﳌﻔﻬﻮﻡ ﺍﳊﺪﻳﺚ ﺣﻴﺚ ﻳﻌﱪ ﻋﻦ ﺣﻖ ﻛﻞ ﺃﻣﺔ ﺃﻥ‬ ‫ﻳﻜﻮﻥ ﳍﺎ ﺩﻭﻟﺔ‪ .‬ﻓﺎﻟﺸﻌﺐ ﺍﻟﻴﻬﻮﺩﻱ ﺃﻳﻨﻤﺎ ﻭﺟﺪ ﻳﺸﻜﻞ ﺃﻣﺔ ﺗﻌﻤﻞ ﺑﺘﻮﺟﻴﻪ ﻣﻦ ﺍﳌﺮﻛﺰ )ﺇﺳﺮﺍﺋﻴﻞ(‪.‬‬ ‫‪ -3‬ﻭﻳﻈﻬﺮ ﳑﺎ ﺳﺒﻖ ﺍﺳﺘﻤﺮﺍﺭ "ﻋﻘﺪﺓ ﺍﳊﺼﺎﺭ"؛ ﺇﺫ ﺭﻏﻢ ﺭﻏﺒﺔ ﺍﻟﻘﺎﺩﺓ ﺍﻟﺼﻬﺎﻳﻨﺔ ﰲ ﲡﻤﻊ ﺍﻟﺸﻌﺐ‬ ‫ﺍﻟﻴﻬﻮﺩﻱ ﰲ )ﺇﺳﺮﺍﺋﻴﻞ(‪ ،‬ﺇﻻ ﺃﻥ ﺍﳋﻮﻑ ﻣﻦ ﻧﺘﺎﺋﺞ ﻫﺬﺍ ﺍﻟﺘﺠﻤﻴﻊ ﺗﺒﺪﻭ ﻭﺍﺿﺤﺔ‪ ،‬ﺧﻮﻑ ﻣـﻦ ﺗﻮﺟﻴـﻪ‬ ‫ﺿﺮﺑﺔ ﻋﺴﻜﺮﻳﺔ ﻟﻜﻞ ﺍﻟﺸﻌﺐ ﺍﻟﻴﻬﻮﺩﻱ ﺍﳌﺘﺠﻤﻊ ﰲ )ﺇﺳﺮﺍﺋﻴﻞ(‪ ،‬ﻭﺧﻮﻑ ﻣﻦ ﻓﻘـﺪﺍﻥ ﺍﻟﺘـﺄﺛﲑ ﻋﻠـﻰ‬ ‫ﺳﻴﺎﺳﺎﺕ ﺍﻟﺪﻭﻝ ﺍﳌﺘﻮﺍﺟﺪ ﻓﻴﻬﺎ ﻳﻬﻮﺩ ﺍﻟﺸﺘﺎﺕ‪ ،‬ﻭﺧﻮﻑ ﻣﻦ ﻓﻘﺪﺍﻥ ﻣﺼﺎﺩﺭ ﺍﻟﺘﻤﻮﻳﻞ ﺍﳋﺎﺭﺟﻴﺔ‪ .‬ﻭﻫﻜﺬﺍ‬ ‫ﻳﺘﻀﺢ ﺃﻥ ﻣﻔﻜﺮﻱ ﺍﻟﺼﻬﺎﻳﻨﺔ ﻗﺪ ﺁﺛﺮﻭﺍ ﺍﻟﺘﺮﻛﻴﺰ ﻋﻠﻰ ﻓﻜﺮﺓ " ﺍﳌﺮﻛﺰ ‪ -‬ﺇﺳﺮﺍﺋﻴﻞ " ﺍﻟﺬﻱ ﻳﺘﻢ ﻓﻴﻪ ﲡﻤﻴﻊ‬ ‫ﺑﻌﺾ ﺍﻟﻴﻬﻮﺩ ﻟﺘﺄﻫﻴﻠﻬﻢ‪ ،‬ﰒ ﺇﻋﺎﺩﺓ ﻧﺸﺮﻫﻢ ﻟﻠﻘﻴﺎﻡ ﲟﻬﺎﻡ ﺧﺎﺭﺟﻴﺔ ﳋﺪﻣﺔ ﺍﻟﺸﻌﺐ ﺍﻟﻴﻬﻮﺩﻱ‪ .‬ﻭﻗﺪ ﺗﺮﺗـﺐ‬ ‫ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻔﻜﺮﺓ ‪ -‬ﻭﺑﻠﻐﺔ ﺍﻟﻌﺴﻜﺮﻳﺔ ‪ -‬ﺿﺮﻭﺭﺓ ﻭﺟﻮﺩ ﻣﺮﻛﺰ " ﺍﺣﺘﻴﺎﻃﻲ " ﲢﺴﺒ‪‬ﺎ ﻟﻀﺮﺏ ﺍﳌﺮﻛﺰ‬ ‫ﺍﻷﺻﻠﻲ‪ ،‬ﺃﻭ ﻣﺮﻛﺰ " ﺗﺒﺎﺩﱄ " ﻳﺴﺘﺨﺪﻡ ﰲ ﺣﺎﻟﺔ ﺿﺮﺏ ﺍﳌﺮﻛﺰ ﺍﻷﺻﻠﻲ‪ ،‬ﺣﱴ ﻳﻈﻞ ﻣﺮﻛـﺰ ﻗﻴـﺎﺩﺓ‬ ‫)ﺍﳊﺮﻛﺔ ﺍﻟﺼﻬﻴﻮﻧﻴﺔ( ﻣﺆ ‪‬ﻣﻨ‪‬ﺎ ﰲ ﻛﻞ ﺍﻷﺣﻮﺍﻝ‪.‬‬ ‫ﻭﻳﺒﺪﻭ ﺃﻥ ﻣﻨﻄﻘﺔ ﺷﺮﻕ ﺇﻓﺮﻳﻘﻴﺎ –ﻭﺍﻟﱵ ﻛﺎﻧﺖ ﻣﻄﺮﻭﺣﺔ ﰲ ﺍﻟﺴﺎﺑﻖ ﻛﻮﻃﻦ ﻗﻮﻣﻲ ﻟﻠﻴﻬﻮﺩ ﺗﺸﻜﱢﻞ‬ ‫ﺍﳌﺮﻛﺰ " ﺍﻻﺣﺘﻴﺎﻃﻲ" ﺃﻭ " ﺍﻟﺘﺒﺎﺩﱄ " ﻟﻠﺤﺮﻛﺔ ﺍﻟﺼﻬﻴﻮﻧﻴﺔ‪ ،‬ﻭﻳﻈﻬﺮ ﺫﻟﻚ ﺟﻠﻴ‪‬ﺎ ﻣﻦ ﺍﻟﻨﺸﺎﻁ ﺍﻹﺳﺮﺍﺋﻴﻠﻲ‬ ‫ﺍﳌﻜﺜﻒ ﰲ ﺍﳌﻨﻄﻘﺔ ﺑﻌﻮﻥ ﺃﻣﺮﻳﻜﻲ‪ -‬ﰲ ﻛﻞ ﺍﻟﻈﺮﻭﻑ ﻭﺍﳌﺘﻐﲑﺍﺕ‪ ،‬ﻭﻫﻮ ﻧﺸﺎﻁ ﺍﺳﺘﻬﺪﻑ ﰲ ﺟﺎﻧـﺐ‬ ‫ﻛﺒﲑ ﻣﻨﻪ ﺗﻄﻮﻳﻖ ﺍﻟﻌﺎﱂ ﺍﻟﻌﺮﰊ ﻣﻦ ﺍﳉﻨﻮﺏ‪ ،‬ﻭﺗﻘﻠﻴﺺ ﺍﳌﺪ ﺍﻹﺳﻼﻣﻲ ﻋﻠﻰ ﺃﻃﺮﺍﻓـﻪ‪ ،‬ﺑﺎﻟﺘﻌـﺎﻭﻥ ﻣـﻊ‬ ‫ﺍﳌﺴﻴﺤﻴﺔ ﺍﻟﻌﺎﳌﻴﺔ‪ ،‬ﺍﺑﺘﺪﺍﺀ ﻣﻦ ﺍﻓﺘﻌﺎﻝ ﺍﻟﺼﺮﺍﻉ ﺍﳌﻮﺭﻳﺘﺎﱐ‪ -‬ﺍﻟﺴﻨﻐﺎﱄ ﻭﺍﻟﺘﻬﺪﻳـﺪ ﺑـﻀﺮﺏ ﺍﻟﻘـﺪﺭﺍﺕ‬ ‫ﺍﻟﻌﺴﻜﺮﻳﺔ ﻟﻠﺠﺰﺍﺋﺮ‪ ،‬ﻭﺍﻟﺘﻮﺍﺟﺪ ﺍﻟﻌﺴﻜﺮﻱ ﺍﻷﻣﺮﻳﻜﻲ‪ -‬ﺍﻟﺼﻬﻴﻮﱐ ﰲ ﺗﺸﺎﺩ‪ ،‬ﻭﺍﳌﺴﺎﻋﺪﺍﺕ ﳊﺮﻛﺔ ﺍﻟﺘﻤﺮﺩ‬ ‫ﰲ ﺟﻨﻮﺏ ﺍﻟﺴﻮﺩﺍﻥ ﻣﻦ ﺟﺎﻧﺐ "ﺍﺳﺮﺍﺋﻴﻞ" ﻭﺍﻟﻮﻻﻳﺎﺕ ﺍﳌﺘﺤﺪﺓ‪ ،‬ﻭﳎﻠﺲ ﺍﻟﻜﻨﺎﺋﺲ ﺍﻟﻌﺎﳌﻲ‪ ،‬ﰒ ﺍﻟﺘﺪﺧﻞ‬ ‫ﰲ ﺃﺣﺪﺍﺙ ﺍﻟﻘﺮﻥ ﺍﻷﻓﺮﻳﻘﻲ ﻟﺘﺮﺗﻴﺐ ﺍﻷﻭﺿﺎﻉ ﻟﺼﺎﱀ ﺍﻹﻣﱪﻳﺎﻟﻴﺔ ﺍﻷﻣﺮﻳﻜﻴﺔ ﻭﺍﻟﺼﻬﻴﻮﻧﻴﺔ‪ .‬ﻭﻛﻞ ﺫﻟﻚ ﰲ‬ ‫ﺗﻘﺪﻳﺮﻱ ﲤﻬﻴﺪ‪‬ﺍ ﻟﺘﻌﺰﻳﺰ ﻣﺮﻛﺰ "ﺗﺒﺎﺩﱄ" ﺃﻭ ﺍﺣﺘﻴﺎﻃﻲ ﺁﻣﻦ ﻟﻠﺤﺮﻛﺔ ﺍﻟﺼﻬﻴﻮﻧﻴﺔ ﳛﻘـﻖ ﳍـﺎ ﺍﻷﻏـﺮﺍﺽ‬ ‫ﺍﻟﺪﻓﺎﻋﻴﺔ ﺍﳌﺬﻛﻮﺭﺓ ﻣﻦ ﺟﻬﺔ‪ ،‬ﻭﺍﻷﻏﺮﺍﺽ ﺍﳍﺠﻮﻣﻴﺔ ﺍﳌﺘﻤﺜﻠﺔ ﰲ ﺗﻘﻠﻴﺺ ﺍﻟﻮﺟﻮﺩ ﺍﻹﺳﻼﻣﻲ ﰲ ﺇﻓﺮﻳﻘﻴﺎ‪،‬‬ ‫‪147‬‬ ‫ﻭﺍﻟﺘﺤﻜﻢ ﰲ ﻣﻨﺎﺑﻊ ﻣﻴﺎﻩ ﺍﻟﻨﻴﻞ‪ ،‬ﻭﻣﺪﺧﻞ ﺍﻟﺒﺤﺮ ﺍﻷﲪﺮ ﻣﻦ ﺟﻬﺔ ﺛﺎﻧﻴﺔ‪.‬‬ ‫ﺍﻟﻈﺮﻭﻑ ﺍﻟﱵ ﻣﻬﺪﺕ ﻟﺘﻐﻠﻐﻞ )ﺇﺳﺮﺍﺋﻴﻞ( ﰲ ﺇﻓﺮﻳﻘﻴﺎ‪:‬‬ ‫ﳝﻜﻦ ﲢﺪﻳﺪ ﺍﻟﻈﺮﻭﻑ ﺍﻟﱵ ﻣﻬﺪﺕ ﻟﺘﺴﺮﺏ ﺇﺳﺮﺍﺋﻴﻞ ﺇﱃ ﺇﻓﺮﻳﻘﻴﺎ ﰲ ﺍﻵﰐ‪:‬‬ ‫‪ 147‬ﻟﻠﻤﺰﻳﺪ ﺃﻧﻈﺮ ‪ :‬ﻋﻮﺍﻃﻒ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‪ ،‬ﺣﻠﻤﻲ ﺷﻌﺮﻭﺍﻱ‪" :‬ﺍﺳﺮﺍﺋﻴﻞ" ﻭﺇﻓﺮﻳﻘﻴﺎ ‪ ،1985 – 1948‬ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﺩﺍﺭ‬ ‫ﺍﻟﻔﻜﺮ ﺍﻟﻌﺮﰊ‪ ،1985 ،‬ﺹ ‪.185 ،12‬‬

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‫‪ .1‬ﺍﻟﺘﺮﺍﺙ ﺍﳊﻀﺎﺭﻱ ﺍﻟﻐﺮﰊ ﻭﺗﺪﺭﺏ ﺍﻟﻘﻴﺎﺩﺍﺕ ﺍﻹﻓﺮﻳﻘﻴﺔ ﻋﻠﻴﻪ‪ ،‬ﲟﻌـﲎ ﺃﻥ ﻏﺎﻟﺒﻴـﺔ ﺍﻟﻘﻴـﺎﺩﺍﺕ‬ ‫ﺍﻹﻓﺮﻳﻘﻴﺔ‪ ،‬ﻗﺪ ﻧﺸﺄﺕ ﻭﺗﺮﺑﺖ ﰲ ﻇﻞ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻐﺮﰊ ﺍﻟﻼﺗﻴﲏ ﻭﺍﻹﳒﻠﻮ ﺳﻜﺴﻮﱐ‪.‬‬ ‫‪ .2‬ﺍﻟﺪﻋﻢ ﺍﻻﺳﺘﻌﻤﺎﺭﻱ ﻟﻠﺘﻐﻠﻐﻞ ﺍﻹﺳﺮﺍﺋﻴﻠﻲ ﰲ ﺇﻓﺮﻳﻘﻴﺎ ﻗﺒﻞ ﺍﺳﺘﻘﻼﻝ ﺍﻟﻘﺎﺭﺓ ﻭﺑﻌﺪﻩ‪ ،‬ﺣﻴﺚ ﺃﻓﺴﺢ‬ ‫‪148‬‬ ‫ﺍ‪‬ﺎﻝ ﻭﺍﺳﻌﹰﺎ ﺃﻣﺎﻡ )ﺇﺳﺮﺍﺋﻴﻞ( ﻭﺍﳍﺴﺘﺪﺭﻭﺕ ‪ ،‬ﻭﺍﻟﻮﻛﺎﻟﺔ ﺍﻟﻴﻬﻮﺩﻳﺔ ﻟﻠﻌﻤﻞ ﻋﻠـﻰ ﺃﺭﺍﺿـﻲ‬ ‫ﺍﳌﺴﺘﻌﻤﺮﺍﺕ ﺍﻹﻓﺮﻳﻘﻴﺔ‪.‬‬ ‫‪ .3‬ﺣﺎﺟﺔ ﺍﻟﺪﻭﻝ ﺍﻹﻓﺮﻳﻘﻴﺔ ﺇﱃ ﺍﻟﻌﻮﻥ‪ ،‬ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﺍﺳﺘﻐﻠﺘﻪ )ﺇﺳﺮﺍﺋﻴﻞ( ﰲ ﳐﺘﻠـﻒ ﺍ‪‬ـﺎﻻﺕ‬ ‫‪149‬‬ ‫ﺍﻻﻗﺘﺼﺎﺩﻳﺔ‪.‬‬ ‫‪ .4‬ﻛﻤﺎ ﺃﻥ ﻫﻨﺎﻙ ﻋﻮﺍﻣﻞ ﺧﺎﺭﺟﻴﺔ ﺳﺎﳘﺖ ﰲ ﺩﻋﻢ ﺍﻟﻮﺟﻮﺩ )ﺍﻹﺳﺮﺍﺋﻴﻠﻲ( ﰲ ﺇﻓﺮﻳﻘﻴـﺎ ﻣﻨـﻬﺎ‬ ‫ﺗﺸﺠﻴﻊ ﺍﻟﺪﻭﻝ ﺍﻟﱵ ﺍﺳﺘﻌﻤﺮﺕ ﺍﻟﻘﺎﺭﺓ »ﻓﺮﻧﺴﺎ ـ ﺑﺮﻳﻄﺎﻧﻴﺎ‪ .......‬ﺇﱁ« ﻭﺳـﻌﻴﻬﺎ ﻟﺘﻬﻴﺌـﺔ‬ ‫ﺍﻟﻘﺎﺭﺓ ﻟﻘﺒﻮﻝ ﺇﺳﺮﺍﺋﻴﻞ ﺑﺪ ًﺀ ﺑﺎﻟﺴﻤﺎﺡ ﳍﺎ ﺑﻔﺘﺢ ﻗﻨﺼﻠﻴﺎﺕ ﰲ ﻣﺪﻥ ﺇﻓﺮﻳﻘﻴﺔ ﻗﺒـﻞ ﺍﻻﺳـﺘﻘﻼﻝ‬ ‫ﺇﺿﺎﻓﺔ ﺇﱃ ﺍﻟﺘﺴﻬﻴﻼﺕ ﺍﻟﱵ ﻗﺪﻣﺖ ﳍﺎ ﺧﺪﻣ ﹰﺔ ﳌﺼﺎﳊﻬﺎ‪ ،‬ﻟﻘﺪ ﺍﺳﺘﺜﻤﺮﺕ ﺍﺳﺮﺍﺋﻴﻞ ﻧﻔﻮﺫ ﺍﻟﺪﻭﻝ‬ ‫ﺍﻻﺳﺘﻌﻤﺎﺭﻳﺔ ﺍﻟﻘﺪﱘ ﻭﺍﳊﺪﻳﺚ ﻟﺪﻋﻢ ﻋﻼﻗﺎ‪‬ﺎ ﻣﻊ ﺩﻭﻝ ﺇﻓﺮﻳﻘﻴﺎ‪ ،‬ﻭﳑﺎ ﻳﺆﻛﺪ ﻫﺬﺍ‪ :‬ﺍﻟﻘﺮﺍﺭ ﺍﻟﺬﻱ‬ ‫ﺍﲣﺬﺗﻪ ﺍﻟﺴﻮﻕ ﺍﻻﻭﺭﻭﺑﻴﺔ ﺍﳌﺸﺘﺮﻛﺔ ﺑﺄﻥ ﺗﻜﻮﻥ )ﺇﺳﺮﺍﺋﻴﻞ( ﻣﻘﺮﺍ ﻟﺘﺪﺭﻳﺐ ﺍﳌﺒﻌﻮﺛﲔ ﺍﻟﻘـﺎﺩﻣﲔ‬ ‫ﻣﻦ ﺍﻟﺪﻭﻝ ﺍﻹﻓﺮﻳﻘﻴﺔ ﻭﺳﻌﻲ ﺍﻟﻮﻻﻳﺎﺕ ﺍﳌﺘﺤﺪﺓ ﻻﺩﺧﺎﻝ )ﺇﺳﺮﺍﺋﻴﻞ( ﰲ ﺇﻓﺮﻳﻘﻴﺎ ﻋﱪ ﻭﻛـﺎﻻﺕ‬ ‫ﺍﻷﻣﻢ ﺍﳌﺘﺤﺪﺓ ﺍﳌﺘﺨﺼﺼﺔ‪.‬‬ ‫‪ .5‬ﺃﻥ ﺍﻷﻓﺎﺭﻗﺔ ﱂ ﻳﺘﻌﺎﻣﻠﻮﺍ ﺗﺎﺭﳜﻴﹰﺎ ﺑﺎﺳﺘﺜﻨﺎﺀ ﺑﻌﺾ ﺍﻟﺴﻴﺎﺳﻴﲔ ﻭﺍﳌﺜﻘﻔﲔ ﻣﻊ ‪ -‬ﺍﳌﺴﺄﻟﺔ ﺍﻟﻴﻬﻮﺩﻳـﺔ‬ ‫‪ .‬ﻭﻟﺬﺍ ﻓﻘﺪ ﺗﻘﺒﻠﻮﺍ ﻣﺰﺍﻋﻢ ﺍﻟﻴﻬﻮﺩ ﺑﺄﻥ ﻓﻠﺴﻄﲔ ﻫﻲ ﺃﺭﺽ ﺍﻷﺟﺪﺍﺩ ﻭﺃ‪‬ﺎ ﺃﺭﺽ )ﻣﻮﻋـﻮﺩﺓ‬‫ﻟﻠﻴﻬﻮﺩ(‪.‬ﺇﺿﺎﻓﺔ ﺇﱃ ﺃﻥ ﺍﳌﻨﺎﻃﻖ ﺍﻹﻓﺮﻳﻘﻴﺔ ﱂ ﺗﻜﻦ ﻣﺘﻮﺍﺟﺪﺓ ﻋﻤﻠﻴﹰﺎ ﻛﻘﻮﺓ ﺳﻴﺎﺳﻴﺔ ﰲ ﺍﻟﺸﺆﻭﻥ‬ ‫ﺍﻟﻌﺎﳌﻴﺔ‪ ،‬ﻣﺎﻋﺪﺍ ﻟﻴﺒﲑﻳﺎ ﻭﺍﳊﺒﺸﺔ‪ .‬ﻭﻋﻨﺪﻣﺎ ﲢﺼﻠﺖ ﻫﺬﻩ ﺍﳌﻨﺎﻃﻖ ﻋﻠﻰ ﺍﻻﺳـﺘﻘﻼﻝ ﻭﻇﻬـﺮﺕ‬ ‫ﺍﻟﺪﻭﻝ ﺍﻹﻓﺮﻳﻘﻴﺔ ﺍﳌﺴﺘﻘﻠﺔ ﻭﺟﺪﺕ ﺃﻣﺎﻣﻬﺎ )ﺇﺳﺮﺍﺋﻴﻞ( ﺃﻣﺮﹰﺍ ﻣﻔﺮﻭﺿﹰﺎ ﰲ ﺍﳌﺴﺮﺡ ﺍﻟﺪﻭﱄ‪.‬‬ ‫‪ .6‬ﻏﻴﺎﺏ ﺩﻭﺭ ﺍﻟﺪﻭﻝ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﻣﻞﺀ ﺍﻟﻔﺮﺍﻍ ﻭﺍﺳﺘﺜﻤﺎﺭ ﺍﳌـﲑﺍﺙ ﺍﳊـﻀﺎﺭﻱ ﺑـﲔ ﺍﻟﻌـﺮﺏ‬ ‫ﻭﺍﻷﻓﺎﺭﻗﺔ‪ .‬ﻓﺒﻘﻴﺖ ﺍﻟﻘﺎﺭﺓ ﺍﻹﻓﺮﻳﻘﻴﺔ ﺳﺎﺣﺔ ﻣﻔﺘﻮﺣﺔ ﺃﻣﺎﻡ ﺍﻟﻨﺸﺎﻁ )ﺍﻹﺳﺮﺍﺋﻴﻠﻲ( ﺩﻭﻥ ﺃﻥ ﻳﻘﻮﻡ‬ ‫‪150‬‬ ‫ﺍﻟﻌﺮﺏ ﺑﺄﻱ ﺩﻭﺭ ﻓﺎﻋﻞ ﰲ ﻣﺴﺎﺭ ﺍﻟﺘﺤﻮﻻﺕ ﺍﻹﻓﺮﻳﻘﻴﺔ‪.‬‬ ‫ﺩﻭﺍﻋﻲ ﺍﻟﺘﻮﺟﻪ ﺍﻹﺳﺮﺍﺋﻴﻠﻲ ﳓﻮ ﺇﻓﺮﻳﻘﻴﺎ‪:‬‬ ‫ﳑﺎ ﻻ ﺷﻚ ﻓﻴﻪ ﺃﻥ ﺇﻓﺮﻳﻘﻴﺎ ﺗﺸﻜﻞ ﳎﺎ ﹰﻻ ﺣﻴﻮ‪‬ﻳﺎ ﻟﻄﺎﻗﺎﺕ )ﺍﻟﻜﻴﺎﻥ ﺍﻟﺼﻬﻴﻮﱐ( ﻭﺇﻣﻜﺎﻧﻴﺎﺗﻪ ﺍﻹﻧﺘﺎﺟﻴﺔ‬ ‫ﻭﺍﻟﻔﻨﻴﺔ ﺇﺫ ﻃﻤﺤﺖ )ﺇﺳﺮﺍﺋﻴﻞ( ﺇﱃ ﺍﳊﺼﻮﻝ ﻋﻠﻰ ﻣﻜﺎﺳﺐ ﺍﻗﺘﺼﺎﺩﻳﺔ ﻋﱪ ﺍﻟﺘﺒﺎﺩﻝ ﺍﻟﺘﺠﺎﺭﻱ‪ ،‬ﻭﺇﳚـﺎﺩ‬ ‫‪ - 148‬ﻧﻘﺎﺑﺔ ﺍﻟﻌﻤﺎﻝ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ‪.‬‬ ‫ﻼ‬ ‫‪ - 149‬ﺗﻘﺮﻳﺮ ﺣﻮﻝ ﺍﻟﺘﻐﻠﻐﻞ ﺍﻹﺳﺮﺍﺋﻴﻠﻲ ﰲ ﺇﻓﺮﻳﻘﻴﺎ‪ ،‬ﺍﻹﺩﺍﺭﺓ ﺍﻟﺴﻴﺎﺳﻴﺔ‪) .‬ﺍﻷﻣﺎﻧﺔ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﺟﺎﻣﻌﺔ ﺍﻟﺪﻭﻝ ﺍﻟﻌﺮﺑﻴﺔ( ﻧﻘ ﹰ‬ ‫ﻋﻦ ﳏﻤﺪ ﺍﳌﱪﻭﻙ ﻳﻮﻧﺲ‪ ،‬ﺩﻭﺭ ﻟﻴﺒﻴﺎ ﰲ ﻣﺴﺎﺭ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻹﻓﺮﻳﻘﻴﺔ‪1969 ،‬ﻡ‪1977 -‬ﻡ(‪ ،‬ﺍﻟﺸﺮﻛﺔ ﺍﻟﻌﺎﻣـﺔ‬ ‫ﻟﻠﻮﺭﻕ ﻭﺍﻟﻄﺒﺎﻋﺔ‪ ،‬ﺍﻟﺰﺍﻭﻳﺔ‪ ،‬ﻟﻴﺒﻴﺎ‪1994 ،‬ﻡ‪ ،‬ﺹ ‪.168‬‬ ‫‪ - 150‬ﻣﺸﻌﺎﻥ ﺑﻦ ﳏﻤﺪ ﺍﻟﺪﻋﻴﺞ‪ ،‬ﺹ ‪.29‬‬

‫ﻋﺎﺩﻝ ﳏﻤﺪ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﻐﺮﻳﺎﱐ ‪49 -‬‬

‫ﺳﻮﻕ ﻛﺒﲑﺓ ﻟﺼﺎﺩﺭﺍﺕ ﺍﻟﺼﻨﺎﻋﺔ )ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ(‪ ،‬ﻛﻤﺎ ﺳﻌﺖ ﻟﻀﻤﺎﻥ ﻣﻮﺭﺩ ﻣﻬﻢ ﻟﻠﺨﺎﻣﺎﺕ ﺍﳌﻌﺪﻧﻴـﺔ‪،‬‬ ‫ﻭﺗﺼﺪﻳﺮ ﻃﺎﻗﺎﺕ ﺍﻟﻌﻤﻞ ﺍﻟﻔﺎﺋﻀﺔ ﻟﺪﻳﻬﺎ ﻣﻦ ﺧﱪﺍﺕ ﻭﺧﱪﺍﺀ‪ ،‬ﻭﻟﺘﺤﻘﻴﻖ ﺫﻟﻚ ﻛﺎﻥ ﻳﻨﺒﻐﻲ ﻋﻠﻴﻬﺎ ﺗﻮﺛﻴﻖ‬ ‫ﺻﻠﺘﻬﺎ ﺑﺎﳌﺴﺘﻌﻤﺮ ﺍﻟﻐﺮﰊ ﰲ ﺃﻭﺭﻭﺑﺎ ﻟﻀﻤﺎﻥ ﺍﻟﺘﻤﻮﻳﻞ ﻭﻣﻮﺍﺟﻬﺔ ﺍﻟﻜﺘﻠﺔ ﺍﻟﺸﻴﻮﻋﻴﺔ ﰲ ﺇﻓﺮﻳﻘﻴﺎ‪.‬‬ ‫ﻟﻘﺪ ﺍﻫﺘﻤﺖ )ﺇﺳﺮﺍﺋﻴﻞ( ﺑﺈﻓﺮﻳﻘﻴﺎ ﰲ ﺇﻃﺎﺭ ﺍﻷﻫﺪﺍﻑ ﺍﻟﻜﻠﻴﺔ ‪ -‬ﺍﻷﻣﻦ‪ ،‬ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﺍﳍﻴﻤﻨﺔ ‪ -‬ﺇﺫ ﺇ‪‬ﺎ‬ ‫ﻭﺍﺣﺪﺓ ﻣﻦ ﺳﺎﺣﺎﺕ ﺍﻟﺼﺮﺍﻉ‪ ،‬ﻭﺭﲟﺎ ﳍﺬﺍ ﺍﻟﺴﺒﺐ ﻛﺎﻥ ﺍﻟﻨﺸﺎﻁ )ﺍﻹﺳﺮﺍﺋﻴﻠﻲ( ﰲ ﺇﻓﺮﻳﻘﻴﺎ ﻋﻠﻰ ﺩﺭﺟـﺔ‬ ‫ﻋﺎﻟﻴﺔ ﻣﻦ ﺍﻟﻜﺜﺎﻓﺔ ﻭﺍﻟﺘﻨﻮﻉ‪ .‬ﺭﻏﻢ ﻣﻮﻗﻔﻬﺎ ﺍﳌﻌﺎﺩﻯ ﳊﺮﻛﺎﺕ ﺍﻟﺘﺤﺮﺭ ﺍﻟﻮﻃﲏ ﺇﻻ ﺃ‪‬ـﺎ ﺳـﻌﺖ ﻟﺒﻨـﺎﺀ‬ ‫ﻋﻼﻗﺎﺕ ﺇﺳﺘﺮﺍﺗﻴﺠﻴﺔ ﻣﻊ ﺍﻟﺪﻭﻝ ﺍﻻﻓﺮﻳﻘﻴﺔ ﺣﺪﻳﺜﺔ ﺍﻻﺳﺘﻘﻼﻝ‪ ،‬ﻟﻘﺪ ﻋﻤﻠﺖ )ﺇﺳﺮﺍﺋﻴﻞ( ﻋﻠﻰ ﺃﺳـﺎﺱ ﺃﻥ‬ ‫ﺍﻟﺼﺪﺍﻗﺔ )ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ ﺍﻹﻓﺮﻳﻘﻴﺔ( ﻟﻦ ﺗﻨﻤﻮ ﺇﻻ ﺇﺫﺍ ﻓﻬﻤﺖ )ﺇﺳﺮﺍﺋﻴﻞ( ﻭﺑﺼﻮﺭﺓ ﻋﻤﻴﻘﺔ ﺍﳌﻄﺎﻟﺐ ﺍﻷﺳﺎﺳﻴﺔ‬ ‫ﻟﻠﺸﻌﻮﺏ ﺍﻹﻓﺮﻳﻘﻴﺔ ﻣﺜﻞ ﺍﻟﻨﻀﺎﻝ ﺿﺪ ﺍﻻﺳﺘﻌﻤﺎﺭ ﻭﻣﻌﺎﺭﻙ ﺍﻟﺘﻨﻤﻴﺔ ﲟﻌﲎ ﺃﻥ ﲣﺘﺎﺭ ﺍﻷﺳﻠﻮﺏ ﺍﳌﻨﺎﺳـﺐ‬ ‫ﳌﺨﺎﻃﺒﺔ ﺍﻷﻓﺎﺭﻗﺔ ﻭﳒﺤﺖ ﰲ ﺇﺧﻔﺎﺀ ﺃﻫﺪﺍﻓﻬﺎ ﻭﺩﻭﺭﻫﺎ ﻟﺘﺘﻤﻜﻦ ﻣﻦ ﺗﻌﻤﻴﻖ ﻋﻼﻗﺎ‪‬ﺎ ﻣﻊ ﺍﻷﻓﺎﺭﻗﺔ ﻋﻠـﻰ‬ ‫ﺣﺴﺎﺏ ﺍﻟﻌﺮﺏ‪.‬‬

‫ﻭﻳﻌﻮﺩ ﺍﻫﺘﻤﺎﻡ )ﺇﺳﺮﺍﺋﻴﻞ( ﺑﺈﻓﺮﻳﻘﻴﺎ ﻭﺇﻋﻄﺎﺋﻬﺎ ﺍﻷﻭﻟﻮﻳﺔ ﰲ ﺍﻟﺘﻌﺎﻣﻞ ﺇﱃ ﻋﺪﺓ ﺃﺳﺒﺎﺏ ﻣﻨﻬﺎ‪:‬‬

‫‪ -1‬ﺍﳌﻮﻗﻊ ﺍﻻﺳﺘﺮﺍﺗﻴﺠﻰ ﻟﻠﻘﺎﺭﺓ ﺍﻟﺴﻤﺮﺍﺀ ﻓﻬﻲ ﻣﻄﻠﺔ ﻋﻠﻰ ﺍﻟﺒﺤﺮ ﺍﻷﲪﺮ ﻭﺍﻟﺒﺤﺮ ﺍﻷﺑﻴﺾ ﺍﳌﺘﻮﺳﻂ‬ ‫ﻭﺍﶈﻴﻂ ﺍﻻﻃﻠﺴﻲ ﻭ‪‬ﺎ ﺃﻫﻢ ﺛﻼﺛﺔ ﻣﻀﺎﻳﻖ ﳍﺎ ﺗﺄﺛﲑﻫﺎ ﻋﻠﻰ ﺣﺮﻛﺔ ﺍﻟﺘﺠﺎﺭﺓ ﺍﻟﻌﺎﳌﻴﺔ‪ ،‬ﻭﻗﺪ ﻇﻬﺮﺕ ﺑﺎﻟﻨﺴﺒﺔ‬ ‫ﳍﺎ ﺃﳘﻴﺔ ﺍﻟﺒﺤﺮ ﺍﻻﲪﺮ ﻭﻣﻀﻴﻖ ﺑﺎﺏ ﺍﳌﻨﺪﺏ‪ ،‬ﺑﻌﺪ ﺃﻥ ﻇﻬﺮﺕ ﻓﻴﻪ ﺍﻟﺒﺤﺮﻳﺔ ﺍﳌﺼﺮﻳﺔ ﰲ ﻣﻌﺎﺭﻛﻬﺎ ﻣـﻊ‬ ‫)ﺇﺳﺮﺍﺋﻴﻞ(‪.‬‬ ‫‪ -2‬ﺷﻞ ﺍﻟﻮﺟﻮﺩ ﺍﻟﻌﺮﰊ ﰲ ﺍﻓﺮﻳﻘﻴﺎ ﻭﳏﺎﺻﺮﺓ ﺍﳌﺼﺎﱀ ﺍﳌﺸﺘﺮﻛﺔ ﺑﲔ ﺍﻟـﺪﻭﻝ ﺍﻟﻌﺮﺑﻴـﺔ ﺟﻨـﻮﺏ‬ ‫ﺍﻟﺼﺤﺮﺍﺀ ﻭﴰﺎﳍﺎ ‪ -‬ﺍﻟﻮﺻﻮﻝ ﺍﱃ ﻣﻨﺎﺑﻊ ﺍﻟﻨﻴﻞ ﻟﻠﺘﺄﺛﲑ ﻋﻠﻰ ﺍﻟﺴﻮﺩﺍﻥ ﻭﻣﺼﺮ ‪.-‬‬ ‫‪ -3‬ﻭﺟﻮﺩ ﺟﺎﻟﻴﺎﺕ ﻳﻬﻮﺩﻳﺔ ﻛﺒﲑﺓ ﰲ ﻋﺪﺩ ﻣﻦ ﺍﻟﺪﻭﻝ ﺍﻹﻓﺮﻳﻘﻴﺔ‪ :‬ﺟﻨـﻮﺏ ﺇﻓﺮﻳﻘﻴـﺎ‪ ،‬ﺃﺛﻴﻮﺑﻴـﺎ‪،‬‬ ‫ﺯﻣﺒﺎﺑﻮﻯ‪ ،‬ﻛﻴﻨﻴﺎ‪ ،‬ﺍﻟﻜﻮﻧﻐﻮ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ‪.‬‬ ‫ﻭﺑﻨﺎﺀ ﻋﻠﻴﻪ ﻓﺈﻥ ﺍﻟﻔﻜﺮﺓ ﺍﻟﺼﻬﻴﻮﻧﻴﺔ ﻗﺎﻣﺖ ﻋﻠﻰ ﲡﻤﻴﻊ ﻳﻬﻮﺩ ﺍﻟﺸﺘﺎﺕ ﰲ ﺃﺭﺽ ﺍﳌﻴﻌـﺎﺩ‪ ،‬ﻭ ﻃﺒﻘـﺎ‬ ‫ﻹﺣﺼﺎﺀ ﻋﺎﻡ ‪1970‬ﻡ‪ ،‬ﻓﺈﻥ ﻧﺴﺒﺔ ﻛﺒﲑﺓ ﻣﻦ ﺍﻟﻮﺍﻗﻊ ﺍﻟﺴﻜﺎﱐ ﻟﻠﻜﻴﺎﻥ ﺍﻟﺼﻬﻴﻮﱐ ﺍﳌﺼﻄﻨﻊ ﺟﺎﺀﺕ ﻣـﻦ‬ ‫ﺍﻗﻄﺎﺭ ﺍﻓﺮﻳﻘﻴﺎ ﺧﻼﻝ ﺍﻟﻔﺘﺮﺓ ﺍﳌﻤﺘﺪﺓ ﻣﻦ ﻋﺎﻡ ‪1948‬ﻡ ﺣﱴ ﻋﺎﻡ ‪1967‬ﻡ‪ ،‬ﻟﺬﺍ ﻓﻘﺪ ﺗﺮﺍﻭﺣـﺖ ﻧـﺴﺒﺔ‬ ‫ﺍﻟﻮﺟﻮﺩ ﺍﻹﻓﺮﻳﻘﻲ ﰲ )ﺍﻟﻜﻴﺎﻥ ﺍﻟﺼﻬﻴﻮﱐ( ﻣﻦ ‪ %15‬ﺇﱃ ‪.%17‬‬ ‫‪151‬‬ ‫ﻭﺳﺎﺋﻞ ﺍﻟﺘﻐﻠﻐﻞ )ﺍﻹﺳﺮﺍﺋﻴﻠﻲ( ﰲ ﺇﻓﺮﻳﻘﻴﺎ ‪:‬‬ ‫‪ -151‬ﺃﻗﺎﻣﺖ ﺇﺳﺮﺍﺋﻴﻞ ﻋﻼﻗﺎﺕ ﻭﺛﻴﻘﺔ ﻣﻊ ﻋﺪﺩ ﻛﺒﲑ ﻣﻦ ﺍﻟﺪﻭﻝ ﺍﻹﻓﺮﻳﻘﻴﺔ ﻋﻦ ﻃﺮﻳﻖ ﺯﻋﻤﺎﺀ ﻫﺬﻩ ﺍﻟﺪﻭﻝ ﻭﺍﳌﺆﺳﺴﺎﺕ‬ ‫ﺍﻟﺘﺒﺸﲑﻳﺔ ﻭﺍﻹﺳﺘﻌﻤﺎﺭﻳﺔ ﻭﺃﺻﺤﺎﺏ ﺭﺅﻭﺱ ﺍﻷﻣﻮﺍﻝ ﻭﻣﺪﺭﺍﺀ ﺍﳌﺸﺎﺭﻳﻊ ﺍﻟﺰﺭﺍﻋﻴﺔ ﻭﺍﻟﺼﻨﺎﻋﻴﺔ ﻭﺍﻟﺘﺠﺎﺭﻳﺔ ﻓﺄﺳﻬﻤﺖ ﻋﻨﺎﺻﺮ‬ ‫ﺻﻬﻴﻮﻧﻴﺔ ﰲ ﳎﺰﺭﺓ ﺯﳒﺒﺎﺭ ﺳﻨﺔ ‪1963‬ﻡ ﻭﰲ ﺣﺮﻛﺔ ﺍﻧﻔﺼﺎﻝ ﺑﻴﺎﻓﺮﺍ ﰲ ﻧﻴﺠﲑﻳﺎ ‪1967‬ﻡ – ‪1970‬ﻡ ﻭﰲ ﺣﺮﻛﺎﺕ‬ ‫ﺟﻨﻮﺏ ﺍﻟﺴﻮﺩﺍﻥ‪ .‬ﻭﻗﺪ ﺳﻴﻄﺮ ﺍﻟﻴﻬﻮﺩ ﰲ ﺍﻟﻜﻮﻧﻐﻮ ﻋﻠﻰ ﲡﺎﺭ‪‬ﺎ ﻭﺑﻌﺾ ﺻﺤﺎﻓﺘﻬﺎ ﻭﺍﻟﺒﻀﺎﺋﻊ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ ﺗﻐﺮﻕ ﺍﻟـﺒﻼﺩ‪،‬‬ ‫ﻭﰲ ﺍﻟﺴﻨﻐﺎﻝ ﺃﻧﺸﺄﺕ ﻣﻨﻈﻤﺔ ﺍﻟﺸﺒﻴﺒﺔ ﺍﻟﺴﻨﻐﺎﻟﻴﺔ ﻋﺎﻡ ‪1963‬ﻡ ﻋﻠﻰ ﻏﺮﺍﺭ ﻣﻨﻈﻤﺔ ﺍﻟﻨﺎﺣﺎﻝ ﺍﻟﻴﻬﻮﺩﻳﺔ ﻭﻗﺎﻡ ﺳﺒﻌﺔ ﺿﺒﺎﻁ‬ ‫ﻳﻬﻮﺩ ﻋﺎﻡ ‪1962‬ﻡ ﺑﺘﺪﺭﻳﺲ ﻣﺮﺷﺪﻳﻦ ﻋﻠﻰ ﺇﻧﺸﺎﺀ ﻣﺴﺘﻌﻤﺮﺍﺕ ﺯﺭﺍﻋﻴﺔ ﰲ ﺃﺩﻏﺎﻝ ﺳﺎﺣﻞ ﺍﻟﻌﺎﺝ ﻭﺃﺳﺴﻮﺍ ﻣﺪﺭﺳـﺔ‬

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‫‪ISoIT‬‬

‫ﻟﻘﺪ ﺍﺗﺒﻌﺖ )ﺇﺳﺮﺍﺋﻴﻞ( ﻋﺪﺓ ﻭﺳﺎﺋﻞ ﺍﺳﺘﺨﺪﻣﺘﻬﺎ ﺑﺸﻜﻞ ﺩﻗﻴﻖ ﻭﳐﻄﻂ ﻟﻠﺘﻐﻠﻐﻞ ﰲ ﺇﻓﺮﻳﻘﻴـﺎ ﻣـﻦ‬ ‫ﺃﳘﻬﺎ‪:‬‬ ‫ﺗﻘﺪﱘ )ﺇﺳﺮﺍﺋﻴﻞ( ﻛﻨﻤﻮﺫﺝ ﳜﺘﻠﻒ ﻋﻦ ﺍﻟﻨﻈﺎﻣﲔ ﺍﻟﺮﺃﲰﺎﱄ ﻭﺍﻟﺸﻴﻮﻋﻲ‪ ،‬ﻗﺎﺩﺭ ﻋﻠﻰ ﺍﻹﺳﻬﺎﻡ ﰲ ﺣﻞ‬ ‫ﺍﳌﺸﻜﻼﺕ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﺍﳌﻮﺭﻭﺛﺔ ﻋﻦ ﺍﳊﻘﺒﺔ ﺍﻻﺳﺘﻌﻤﺎﺭﻳﺔ‪ ،‬ﻭﻗﺪ ﺍﺳﺘﺨﺪﻣﺖ ﻫﺬﺍ ﺍﻷﺳﻠﻮﺏ ﺧﺎﺻﺔ ﻣـﻊ‬ ‫ﺍﻟﺪﻭﻝ ﺍﻹﻓﺮﻳﻘﻴﺔ ﺍﳊﺪﻳﺜﺔ ﺍﻻﺳﺘﻘﻼﻝ‪.‬ﻭﺷﺮﻋﺖ )ﺇﺳﺮﺍﺋﻴﻞ( ﰲ ﺩﻋﻮﺓ ﺍﻟﺮﺅﺳـﺎﺀ ﺍﻷﻓﺎﺭﻗـﺔ ﻭﺍﻟﻘﻴـﺎﺩﺍﺕ‬ ‫ﺍﻹﻓﺮﻳﻘﻴﺔ ﻟﺰﻳﺎﺭﺓ )ﺇﺳﺮﺍﺋﻴﻞ( ﻭﺍﻹﻃﻼﻉ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﻨﻤﻮﺫﺝ‪.‬‬ ‫ﺇﺑﺮﺍﻡ ﻣﻌﺎﻫﺪﺍﺕ ﺍﻟﺼﺪﺍﻗﺔ ﻭﺍﻟﺘﻌﺎﻭﻥ ﻣﻊ ﺍﻟﺪﻭﻝ ﺍﻹﻓﺮﻳﻘﻴﺔ ﻭﻣﺪﻫﺎ ﺑﺎﳌﻌﻮﻧﺔ ﺍﻟﻔﻨﻴﺔ ﻭﺍﳋﱪﺍﺀ ﰲ ﺍ‪‬ﺎﻻﺕ‬ ‫‪152‬‬ ‫ﺍﳌﺨﺘﻠﻔﺔ‪.‬‬ ‫ﺗﺪﺭﻳﺐ ﺍﻹﻃﺎﺭﺍﺕ ﺍﻟﻌﺴﻜﺮﻳﺔ ﺍﻹﻓﺮﻳﻘﻴﺔ ﺍﻟﱵ ﺗﺮﻯ ﻓﻴﻬﺎ ﺇﻣﻜﺎﻧﻴﺔ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻴﻬﺎ ﰲ ﲢﻘﻴﻖ ﺍﻷﻫﺪﺍﻑ‬ ‫)ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ( ﰲ ﺇﻓﺮﻳﻘﻴﺎ ﻭﺍﻟﺪﻓﺎﻉ ﻋﻨﻬﺎ‪.‬‬ ‫ﺍﺳﺘﻤﺎﻟﺔ ﺍﳌﺜﻘﻔﲔ ﻭﺍﻟﻘﻴﺎﺩﺍﺕ ﺍﻟﻨﻘﺎﺑﻴﺔ ﺍﻹﻓﺮﻳﻘﻴﺔ‪ ،‬ﺣﻴﺚ ﺳﺎﻫﻢ ‪ -‬ﺍﳍﺴﺘﺪﺭﻭﺕ ‪ -‬ﺑﺪﻭﺭ ﻛـﺒﲑ ﰲ‬ ‫ﳎﺎﻝ ﺍﻟﺘﺄﺛﲑ ﺍﻹﺳﺮﺍﺋﻴﻠﻲ ﺩﺍﺧﻞ ﺍﻻﲢﺎﺩﺍﺕ ﻭﺍﻟﻨﻘﺎﺑﺎﺕ ﺍﻟﻌﻤﺎﻟﻴﺔ ﺍﻹﻓﺮﻳﻘﻴﺔ ﻣﻦ ﺧﻼﻝ ﺗﻨﻈـﻴﻢ ﺍﻟـﺪﻭﺭﺍﺕ‬ ‫‪153‬‬ ‫ﺍﻟﺘﺪﺭﻳﺒﻴﺔ‪.‬‬ ‫ﺍﻻﻫﺘﻤﺎﻡ ﺑﺎﻟﺸﺒﺎﺏ ﺍﻹﻓﺮﻳﻘﻲ‪ .‬ﺣﻴﺚ ﺍﺳﺘﻀﻴﻒ ﺍﻟﻌﺪﻳﺪ ﻣﻨﻬﻢ ﰲ ﺍﻷﺭﺍﺿﻲ ﺍﶈﺘﻠﺔ‪ .‬ﻭﻗﺪﻣﺖ ﳍـﻢ‬ ‫ﺟﺮﻋﺎﺕ ﻛﺎﻓﻴﺔ ﻣﻦ ﺍﻟﺪﻋﺎﻳﺔ )ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ( ﻟﻀﻤﺎﻥ ﻣﻨﺎﺻﺮ‪‬ﻢ ﻟﻘﻀﺎﻳﺎ )ﺇﺳﺮﺍﺋﻴﻞ( ﺍﻟﺪﻭﻟﻴﺔ ﲞﺎﺻﺔ ﻓﻴﻤـﺎ‬ ‫‪154‬‬ ‫ﻳﺘﻌﻠﻖ ﻣﻨﻬﺎ ﺑﻘﻀﻴﺔ ﻓﻠﺴﻄﲔ‪.‬‬ ‫ﻣﺴﺎﳘﺔ ﺍﻟﺒﻌﺜﺎﺕ ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻴﺔ )ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ(‪ ،‬ﺣﻴﺚ ﺍﺳﺘﺜﻤﺮﺕ ﺗﻠﻚ ﺍﻟﺒﻌﺜﺎﺕ ﻭﺟـﻮﺩ ﺍﳉﺎﻟﻴـﺎﺕ‬ ‫ﺍﻟﻴﻬﻮﺩﻳﺔ ﰲ ﻋﺪﺩ ﻣﻦ ﺍﻟﺪﻭﻝ ﺍﻹﻓﺮﻳﻘﻴﺔ‪ ،‬ﻭﺭﻛﺰﺕ ﻋﻠﻰ ﺍﺳﺘﻘﻄﺎ‪‬ﻢ ﻣﻦ ﺧﻼﻝ ﺍﻟﺒﻌﺜـﺎﺕ ﺍﻟﺪﺑﻠﻮﻣﺎﺳـﻴﺔ‬ ‫‪155‬‬ ‫)ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ(ﰲ ﺍﻟﺒﻠﺪﺍﻥ ﺍﻹﻓﺮﻳﻘﻴﺔ ﻭﺍﻟﻌﻤﻞ ﻋﻠﻰ ﺗﻨﻤﻴﺔ ﺍﻟﺮﻭﺍﺑﻂ ﻣﻌﻬﻢ‪.‬‬

‫ﻋﺴﻜﺮﻳﺔ ﻋﺎﻡ ‪1963‬ﻡ‪ .‬ﻭﰲ ﻣﻮﺯﺑﻴﻖ ﺗﺪﺧﻠﺖ ﺇﺳﺮﺍﺋﻴﻞ ﲞﱪ‪‬ﺎ ﻟﺘﻄﺒﻴﻖ ﺃﺳﺎﻟﻴﺐ ﺑﺮﺗﻐﺎﻟﻴﺔ ﺿﺪ ﺍﻹﺳﻼﻡ ﻭﻋﺰﻝ ﺍﳌﺴﻠﻤﲔ‬ ‫ﰲ ﻣﻮﺯﺑﻴﻖ ﻋﻦ ﺍﻹﺗﺼﺎﻝ ﺑﺎﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪.‬ﻟﻠﻤﺰﻳﺪ ﺃﻧﻈﺮ ﲨﻴﻞ ﺍﳌﺼﺮﻱ‪ .‬ﺟـ ‪ ،2‬ﺹ ‪.670-669‬‬ ‫‪ - 152‬ﳏﻤﺪ ﻋﻠﻲ ﺍﻟﻌﻮﻳﲏ‪ ،‬ﺳﻴﺎﺳﺔ ﺇﺳﺮﺍﺋﻴﻞ ﺍﳋﺎﺭﺟﻴﺔ ﰲ ﺇﻓﺮﻳﻘﻴﺔ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﺍﳌﻄﺒﻌﺔ ﺍﻟﻔﻨﻴﺔ ﺍﳊﺪﻳﺜـﺔ‪1974 ،‬ﻡ‪ ،‬ﺹ‬ ‫‪.285‬‬ ‫‪ - 153‬ﻟﻠﻤﺰﻳﺪ ﻣﻦ ﺍﳌﻌﻠﻮﻣﺎﺕ ﺣﻮﻝ ﺳﻴﺎﺳﺔ ﺇﺳﺮﺍﺋﻴﻞ ﰲ ﺍﺳﺘﻘﻄﺎﺏ ﺍﻟﻘﻴﺎﺩﺍﺕ ﺍﻟﻌﺴﻜﺮﻳﺔ ﻭﺍﻟﻨﻘﺎﺑﻴﺔ ﻭﺍﻻﻫﺘﻤﺎﻡ ﺑﺎﳌﺜﻘﻔﲔ‬ ‫ﺍﻷﻓﺎﺭﻗﺔ ﺃﻧﻈﺮ ‪ :‬ﺍﻟﻴﻮﻣﻴﺎﺕ ﺍﻟﻔﻠﺴﻄﻴﻨﻴﺔ‪ ،‬ﺍ‪‬ﻠﺪ ﺍﻟﺜﺎﱐ‪ ،‬ﻧﻮﻓﻤﱪ ‪1965‬ﻡ‪ ،‬ﺹ ‪212‬؛ ﻟﻴﻠﻰ ﺍﻟﻘﺎﺿـﻲ‪ ،‬ﺍﳍـﺴﺘﺪﺭﻭﺕ‪،‬‬ ‫ﺑﲑﻭﺕ‪ ،‬ﻣﺮﻛﺰ ﺍﻷﲝﺎﺙ ﺍﻟﻔﻠﺴﻄﻴﻨﻴﺔ‪1967 ،‬ﻡ‪.‬‬ ‫‪ - 154‬ﳏﻤﺪ ﺍﳌﱪﻭﻙ ﻳﻮﻧﺲ‪ ،‬ﺹ ‪.169‬‬ ‫‪ - 155‬ﺗﺜﺒﺖ ﺍﻹﺣﺼﺎﺀﺍﺕ ﺃﻥ ‪ %15‬ﻣﻦ ﳎﻤﻮﻉ ﺍﻟﺴﻜﺎﻥ ﻣﻦ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﲔ ﰲ ﻓﻠﺴﻄﲔ ﺍﶈﺘﻠﺔ ﻫﻢ ﺍﻟﺬﻳﻦ ﻫـﺎﺟﺮﻭﺍ‬ ‫ﺇﻟﻴﻬﺎ ﻣﻦ ﺇﻓﺮﻳﻘﻴﺔ ﺧﻼﻝ ﺳﻨﻮﺍﺕ ﺗﺜﺒﻴﺖ ﺍﻟﻜﻴﺎﻥ ﺍﻹﺳﺮﺍﺋﻴﻠﻲ‪1967 -1948) .‬ﻡ( ﻓﺸﻜﻠﺖ ﺇﻓﺮﻳﻘﻴﺎ ﺍﳌﺮﺗﺒﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ‬ ‫ﺣﻴﺚ ﺍﳍﺠﺮﺓ ﺍﻟﻴﻬﻮﺩﻳﺔ ﺇﱃ ﻓﻠﺴﻄﲔ ﺍﶈﺘﻠﺔ ﺃﻧﻈﺮ ‪ :‬ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻌﺎﺑﺪ‪ ،‬ﺳﻴﺎﺳﺔ ﺇﺳﺮﺍﺋﻴﻞ ﺍﳋﺎﺭﺟﻴـﺔ‪ ،‬ﺑـﲑﻭﺕ‪ ،‬ﻣﺮﻛـﺰ‬ ‫ﺍﻷﲝﺎﺙ‪ ،‬ﻣﻨﻈﻤﺔ ﺍﻟﺘﺤﺮﻳﺮ ﺍﻟﻔﻠﺴﻄﻴﻨﻴﺔ‪1968 ،‬ﻡ‪ ،‬ﺹ ‪.27‬‬

‫ﻋﺎﺩﻝ ﳏﻤﺪ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﻐﺮﻳﺎﱐ ‪51 -‬‬

‫ﺭﺑﻂ ﺍﻟﻮﺟﻮﺩ ﺍﻟﻴﻬﻮﺩﻱ ﰲ ﺇﻓﺮﻳﻘﻴﺎ ﺑﺄﺭﺽ ﺍﳌﻴﻌﺎﺩ ﻋﱪ ﺍﻟﺰﻳﺎﺭﺍﺕ ﻭﺍﳉﺒﺎﻳﺔ ﺍﳌﺎﻟﻴﺔ ﻛﻤﻘﺪﻣﺔ ﻟﺘﺮﺣﻴﻠﻬﻢ‬ ‫‪‬ﺎﺋﻴﺎ ﻹﺳﺮﺍﺋﻴﻞ‪ ،‬ﻭﻳﺘﻮﻓﻊ ﰲ ﺍﻟﺴﻨﲔ ﺍﳌﻘﺒﻠﺔ ﺃﻥ ﻳﻘﻮﺩ ﺍﻟﻨﺸﺎﻁ ﺍﻹﺳﺮﺍﺋﻴﻠﻲ ﰲ ﺇﻓﺮﻳﻘﻴﺎ ﻋﻨﺎﺻﺮ ﲰﺮﺍﺀ ﻣـﻦ‬ ‫ﺃﺻﻮﻝ ﺇﻓﺮﻳﻘﻴﺔ‪.‬‬ ‫ﺍﻟﺘﻮﺍﺟﺪ ﺍﻟﻴﻬﻮﺩﻱ ﰲ ﺇﻓﺮﻳﻘﻴﺎ‪:‬‬ ‫ﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥ ﺍﻓﺮﻳﻘﻴﺎ ﲢﺘﻀﻦ ﺑﲔ ﻇﻬﺮﺍﻧﻴﻬﺎ ﺟﺎﻟﻴﺎﺕ ﻳﻬﻮﺩﻳﺔ ﻣﺘﻔﺎﻭﺗﺔ ﺍﻷﺣﺠﺎﻡ ﻭﻣﺘﺒﺎﻳﻨـﺔ ﺍﻟﻘـﻮﺓ‬ ‫ﻭﺍﻟﺘﺄﺛﲑ‪ .‬ﻓﻔﻲ ﴰﺎﻝ ﺇﻓﺮﻳﻘﻴﺎ ﲨﺎﻋﺎﺕ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ﺍﻟﺴﻔﺎﺭﺩﱘ ﺍﻟﺬﻳﻦ ﻗﺪﻣﻮﺍ ﺑﺎﻷﺳـﺎﺱ ﻣـﻦ ﺃﺳـﺒﺎﻧﻴﺎ‬ ‫ﻭﺍﻟﱪﺗﻐﺎﻝ ﺧﻼﻝ ﺍﻟﻘﺮﻧﲔ ﺍﳋﺎﻣﺲ ﻋﺸﺮ ﻭﺍﻟﺴﺎﺩﺱ ﻋﺸﺮ‪ .‬ﺃﺿﻒ ﺇﱃ ﺫﻟﻚ ﻓﻘﺪ ﻗـﺪﻣﺖ ﺇﱃ ﺍﻓﺮﻳﻘﻴـﺎ‬ ‫ﲨﺎﻋﺎﺕ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ﺍﻹﺷﻜﻴﻨﺎﺯ ﻣﻦ ﴰﺎﻝ ﻭﺷﺮﻕ ﺃﻭﺭﻭﺑﺎ ﺧﻼﻝ ﺍﻟﻘﺮﻧﲔ ﺍﻟﺘﺎﺳﻊ ﻋﺸﺮ ﻭﺍﻟﻌﺸﺮﻳﻦ‪ .‬ﻭﺇﺫﺍ‬ ‫ﻛﺎﻥ ﺣﺠﻢ ﻫﺬﻩ ﺍﳉﺎﻟﻴﺎﺕ‪ ،‬ﺧﺎﺭﺝ ﲨﻬﻮﺭﻳﺔ ﺟﻨﻮﺏ ﺇﻓﺮﻳﻘﻴﺎ‪ ،‬ﻫﻮ ﺟـﺪ ﻣﺘﻮﺍﺿـﻊ ﺇﻻ ﺃﻥ ﻭﺿـﻌﻬﺎ‬ ‫ﺍﻻﻗﺘﺼﺎﺩﻱ ﰲ ﺑﻌﺾ ﺩﻭﻝ ﺇﻓﺮﻳﻘﻴﺎ ﺟﻨﻮﺏ ﺍﻟﺼﺤﺮﺍﺀ ﻣﺜﻞ ﻛﻴﻨﻴﺎ ﻳﺘﺴﻢ ﺑﺎﻟﻘﻮﺓ ﻭﺍﻟﺘﺄﺛﲑ‪.‬‬ ‫ﻭﳝﻜﻦ ﺍﻟﻘﻮﻝ ﺇﻥ ﻳﻬﻮﺩ ﺍﻟﻔﻼﺷﺎ ﺍﻷﺛﻴﻮﺑﻴﲔ ﳝﺜﻠﻮﻥ ﻭﺍﺣﺪﺓ ﻣﻦ ﺃﻓﻘﺮ ﺍﳉﺎﻟﻴﺎﺕ ﺍﻟﻴﻬﻮﺩﻳﺔ ﰲ ﺍﻟﻌـﺎﱂ‬ ‫ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺍﻋﺘﻘﺎﺩﻫﻢ ﺍﻟﺮﺍﺳﺦ ﺑﺄ‪‬ﻢ ﳝﺜﻠﻮﻥ ﺍﻟﻘﺒﻴﻠﺔ ﺍﳌﻔﻘﻮﺩﺓ ﰲ ﺍﻟﺘﺎﺭﻳﺦ )ﺍﻹﺳﺮﺍﺋﻴﻠﻲ(‪ .‬ﻭﻗﺪ ﰎ ﻧﻘﻞ‬ ‫ﻣﻌﻈﻢ ﺍﻟﻔﻼﺷﺎ ﺇﱃ )ﺇﺳﺮﺍﺋﻴﻞ( ﺟﻮﹰﺍ ﻋﱪ ﺍﻟﺴﻮﺩﺍﻥ ﻓﻴﻤﺎ ﻋﺮﻑ ﺑﺎﺳﻢ ‪ -‬ﺍﻟﻌﻤﻠﻴﺔ ﻣﻮﺳﻰ ‪ -‬ﺍﻟﱵ ﺑﺪﺃﺕ‬ ‫ﰲ ﻋﺎﻡ ‪ 1983‬ﻭﻭﺻﻠﺖ ﺇﱃ ﺫﺭﻭ‪‬ﺎ ﺧﻼﻝ ﺍﻟﻔﺘﺮﺓ ﻣﻦ ﻧﻮﻓﻤﱪ ‪ 1984‬ﺇﱃ ﻣﺎﺭﺱ ‪1985‬ﻡ‪.‬‬ ‫ﻭﺑﺎﳌﻘﺎﺑﻞ‪ ،‬ﻓﺈﻥ ﺍﳉﺎﻟﻴﺔ ﺍﻟﻴﻬﻮﺩﻳﺔ ﰲ ﺟﻨﻮﺏ ﺇﻓﺮﻳﻘﻴﺎ ﺗﻌﺪ ﻭﺍﺣﺪﺓ ﻣﻦ ﺃﻏﲎ ﺍﳉﺎﻟﻴـﺎﺕ ﺍﻟﻴﻬﻮﺩﻳـﺔ ﰲ‬ ‫ﺍﻟﻌﺎﱂ‪ .‬ﻭﻃﺒﻘﹰﺎ ﻷﺣﺪ ﺍﻟﺘﻘﺪﻳﺮﺍﺕ ﻓﺈﻥ ﻣﺴﺎﳘﺔ ﻳﻬﻮﺩ ﺍﻓﺮﻳﻘﻴﺎ ﰲ ﺧﺰﺍﻧﺔ )ﺍﻟﺪﻭﻟﺔ ﺍﻟﻌﱪﻳﺔ( ﺗﺄﰐ ﰲ ﺍﳌﺮﺗﺒـﺔ‬ ‫ﺍﻟﺜﺎﻧﻴﺔ ﺑﻌﺪ ﻣﺴﺎﳘﺔ ﻳﻬﻮﺩ ﺍﻟﻮﻻﻳﺎﺕ ﺍﳌﺘﺤﺪﺓ‪ ..‬ﺑﻴﺪ ﺃﻧﻪ ﺇﺫﺍ ﺃﺧﺬﻧﺎ ﺑﻌﲔ ﺍﻻﻋﺘﺒﺎﺭ ﺣﺠﻢ ﻛﻞ ﻣﻦ ﺍﳉﺎﻟﻴﺘﲔ‬ ‫ﻓﺈﻧﻨﺎ ﻧﻼﺣﻆ ﺃﻥ ﺗﱪﻋﺎﺕ ﻳﻬﻮﺩ ﺟﻨﻮﺏ ﺍﻓﺮﻳﻘﻴﺎ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﻛﻞ ﺷﺨﺺ ﺗﻔﻮﻕ ﰲ ﺑﻌـﺾ ﺍﻟـﺴﻨﻮﺍﺕ‬ ‫ﺗﱪﻋﺎﺕ ﺍﻟﻴﻬﻮﺩ ﺍﻷﻣﺮﻳﻜﻴﲔ‪ .‬ﻭﻟﻌﻞ ﺍﻟﻘﻀﻴﺔ ﺍﳌﺜﲑﺓ ﻟﻼﻫﺘﻤﺎﻡ ﻋﻨﺪ ﺩﺭﺍﺳﺔ ﺃﻭﺿﺎﻉ ﺍﳉﺎﻟﻴـﺔ ﺍﻟﻴﻬﻮﺩﻳـﺔ‬ ‫ﺍﻟﺴﻮﺩﺍﺀ ﰲ )ﺇﺳﺮﺍﺋﻴﻞ( ﺗﺘﺼﻞ ﲟﻔﻬﻮﻡ ﺍﳍﻮﻳﺔ ﺍﻟﻴﻬﻮﺩﻳﺔ ﺍﻟﺴﻮﺩﺍﺀ‪ ،‬ﻭﻧﻈﺮﻫﻢ ﺇﱃ )ﺇﺳﺮﺍﺋﻴﻞ( ﺑﺎﻋﺘﺒﺎﺭﻫﺎ ﺟﺰﺀﹰﺍ‬ ‫ﻣﻦ ﺍﻟﺘﺮﺍﺏ ﺍﻻﻓﺮﻳﻘﻲ؛ ﺇﺫ ﻛﺎﻧﺖ ﺗﻘﻄﻨﻬﺎ ﰲ ﺍﻷﺻﻞ ﺷﻌﻮﺏ ﺍﻓﺮﻳﻘﻴﺔ ﺩﺍﻛﻨﺔ ﺍﻟﺒﺸﺮﺓ‪.‬‬ ‫ﺃﻳﹰﺎ ﻛﺎﻥ ﺍﻷﻣﺮ ﻓﺈﻧﻪ ﻻ ﳝﻜﻦ ﺍﻟﺘﻘﻠﻴﻞ ﻣﻦ ﺃﳘﻴﺔ ﻣﺘﻐﲑ ﺍﳉﺎﻟﻴﺎﺕ ﺍﻟﻴﻬﻮﺩﻳـﺔ ﰲ ﺗﻮﺟﻴـﻪ ﻭﲣﻄـﻴﻂ‬ ‫ﺍﻟﻌﻼﻗﺎﺕ )ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ( ﺍﻹﻓﺮﻳﻘﻴﺔ؛ ﺇﺫ ﻻ ﳜﻔﻰ ﺃﻥ ﳓﻮ ‪ %20‬ﻣﻦ ﺇﲨـﺎﱄ ﺍﳌﻬـﺎﺟﺮﻳﻦ ﺍﻟﻴﻬـﻮﺩ ﺇﱃ‬ ‫‪156‬‬ ‫)ﺇﺳﺮﺍﺋﻴﻞ( ﺧﻼﻝ ﺍﻟﻔﺘﺮﺓ ﻣﻦ )‪ 1948‬ﺇﱃ ‪ (1995‬ﻫﻢ ﻣﻦ ﺇﻓﺮﻳﻘﻴﺎ‪.‬‬ ‫ﺍﺳﺘﻨﺘﺎﺟﺎﺕ‪:‬‬ ‫ﻣﺎ ﳝﻜﻦ ﻣﻼﺣﻈﺘﻪ ﻋﻠﻰ ﺳﻴﺎﺳﺔ )ﺇﺳﺮﺍﺋﻴﻞ( ﻟﻠﺘﻮﺍﺟﺪ ﰲ ﺇﻓﺮﻳﻘﻴﺔ‪ ،‬ﺃ‪‬ﺎ ﺭﻛﺰﺕ ﰲ ﺗﻮﻏﻠـﻬﺎ ﻋﻠـﻰ‬ ‫ﺑﻌﺾ ﺍﻟﺪﻭﻝ ﺍﻹﻓﺮﻳﻘﻴﺔ ﺍﻟﱵ ﲢﻜﻤﻬﺎ ﺃﻧﻈﻤﺔ ﺭﺟﻌﻴﺔ ﻣﻮﺍﻟﻴﺔ ﻟﻼﺳﺘﻌﻤﺎﺭ‪ ،‬ﺣﻴﺚ ﺳﺎﳘﺖ ﻫﺬﻩ ﺍﻟﺪﻭﻝ ﰲ‬ ‫ﺑﺪﺍﻳﺔ ﻋﻘﺪ ﺍﻟﺴﺘﻴﻨﺎﺕ ﺑﺪﻭﺭ ﻣﻠﺤﻮﻅ ﰲ ﺗﺒﲏ ﺍﻟﻄﺮﺡ ﺍﻹﺳﺮﺍﺋﻴﻠﻲ ﺍﻟﺪﺍﻋﻲ ﺇﱃ ﺍﻟﺘﻔﺎﻭﺽ ﺍﳌﺒﺎﺷـﺮ ﺑـﲔ‬ ‫)ﺇﺳﺮﺍﺋﻴﻞ( ﻭﺍﻟﺪﻭﻝ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻛﻤﺎ ﻗﺎﻣﺖ ﻋﺪﺩ ﻣﻦ ﺍﻟـﺪﻭﻝ ﰲ ﻋـﺎﻡ ‪1967‬ﻡ ﲟﻌﺎﺭﺿـﺔ ﺍﳌـﺸﺮﻭﻉ‬ ‫‪ -156‬ﺍﻟﻌﻤﻴﺪ ﺧﺎﻟﺪ ﺯﻛﺮﻳﺎ ﺣﺴﻦ ﺣﺴﲔ ﺍﻟﻜﺎﺷﻒ‪ ،‬ﺇﺳﺮﺍﺋﻴﻞ ﻭﺍﻟﻘﺎﺭﺓ ﺍﻟﺴﻮﺩﺍﺀ‪ ،‬ﳎﻠﺔ ﺍﻟﺪﻓﺎﻉ‪ ،‬ﳎﻠﺔ ﺍﻟﻘﻮﺍﺕ ﺍﻟﻌﺮﺑﻴـﺔ‬ ‫ﺍﻟﺴﻌﻮﺩﻳﺔ ﺍﳌﺴﻠﺤﺔ‪ ،‬ﺍﻟﻌﺪﺩ ‪.132‬‬

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‫ﺍﻟﻴﻮﻏﺴﻼﰲ ﺍﳌﺆﻳﺪ ﻟﻠﺤﻘﻮﻕ ﺍﻟﻌﺮﺑﻴﺔ ﺑﺎﻧﺴﺤﺎﺏ )ﺇﺳﺮﺍﺋﻴﻞ( ﻣﻦ ﺍﻷﺭﺍﺿﻲ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﱵ ﺍﺣﺘﻠﺘﻬﺎ ﰲ ﺣﺮﺏ‬ ‫‪157‬‬ ‫‪1967‬ﻡ‪.‬‬ ‫ﺑﻞ ﳒﺪ ﺩﻭﻟﺔ ﺳﺎﺣﻞ ﺍﻟﻌﺎﺝ ﻻ ﺗﻜﺘﻔﻲ ﺑﺄﻥ ﺗﻜﻮﻥ ﺁﺧﺮ ﺩﻭﻟﺔ ﺗﻘﻄﻊ ﻋﻼﻗﺎ‪‬ﺎ ﻣـﻊ )ﺇﺳـﺮﺍﺋﻴﻞ( ﰲ‬ ‫ﻧﻮﻓﻤﱪ ‪1973‬ﻡ‪ .‬ﻓﺤﺴﺐ ﺑﻞ ﺗﻘﻮﻡ ﺑﺘﺤﺮﻳﺾ ﺑﺎﻗﻲ ﺍﻟﺪﻭﻝ ﺍﻹﻓﺮﻳﻘﻴﺔ ﳌﻌﺎﺭﺿﺔ ﺍﻋﺘﺒﺎﺭ ﺍﻟﺼﻬﻴﻮﻧﻴﺔ ﺣﺮﻛﺔ‬ ‫‪158‬‬ ‫ﻋﻨﺼﺮﻳﺔ‪ ،‬ﻭﻫﻮ ﺍﻟﻘﺮﺍﺭ ﺍﻟﺬﻱ ﺃﺻﺪﺭﺗﻪ ﺍﳉﻤﻌﻴﺔ ﺍﻟﻌﻤﻮﻣﻴﺔ ﻟﻸﻣﻢ ﺍﳌﺘﺤﺪﺓ ﰲ ﻋﺎﻡ ‪1975‬ﻡ‪.‬‬ ‫ﻭﳑﺎ ﺳﺒﻖ ﺍﺳﺘﻌﺮﺍﺿﻪ ﻳﺘﺒﲔ ﺃﻥ ﺍﻟﻮﺟﻮﺩ )ﺍﻹﺳﺮﺍﺋﻴﻠﻲ( ﰲ ﺇﻓﺮﻳﻘﻴﺔ ﰲ ﻋﻘﺪ ﺍﻟﺴﺘﻴﻨﺎﺕ ﻗﺪ ﻭﺻﻞ ﺇﱃ‬ ‫ﲢﻘﻴﻖ ﺑﻌﺾ ﺍﻟﻨﺠﺎﺡ ﲡﺎﻩ ﺍﻷﻫﺪﺍﻑ ﻭﺍﻟﺴﻴﺎﺳﺎﺕ ﺍﻟﱵ ﺭﲰﺖ ﳍﺬﺍ ﺍﻟﻮﺟﻮﺩ‪ .‬ﻓﻘﺪ ‪‬ﺠـﺖ ﺍﻟـﺴﻴﺎﺳﺔ‬ ‫)ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ(ﰲ ﺇﻧﺸﺎﺀ ﲤﺜﻴﻞ ﺩﺑﻠﻮﻣﺎﺳﻲ ﻣﻊ ﺍﻟﺪﻭﻝ ﺍﻹﻓﺮﻳﻘﻴﺔ ﻻ ﻳﻮﺍﺯﻳﻪ ﺇﻻ ﺍﻟﺘﻤﺜﻴﻞ ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻲ ﻟـﺪﻭﻝ‬ ‫ﺍﻟﻮﻻﻳﺎﺕ ﺍﳌﺘﺤﺪﺓ ﺍﻷﻣﺮﻳﻜﻴﺔ ﻭﺑﺮﻳﻄﺎﻧﻴﺎ ﻭﻓﺮﻧﺴﺎ ﻟﺪﺭﺟﺔ ﺩﻓﻌﺖ ﺑﺎﻟﻘﻴﺎﺩﺍﺕ ﺍﻹﺳـﺮﺍﺋﻴﻠﻴﺔ ﺇﱃ ﺍﻟﺘﻔـﺎﺧﺮ‬ ‫ﺑﺎﻟﻘﻮﻝ‪ " :‬ﻟﻘﺪ ﺗﻌﻤﻘﺖ ﺍﻟﺼﺪﺍﻗﺔ ﻣﻊ ﺍﻟﺪﻭﻝ ﺍﻟﻘﺪﳝﺔ‪،‬ﻛﻤﺎ ﺍﺗﺴﻌﺖ ﺍﻟﻌﻼﻗﺎﺕ ﻣﻊ ﺍﻟﺪﻭﻝ ﺍﳉﺪﻳـﺪﺓ‪ ،‬ﻭﱂ‬ ‫ﺗﻌﺪ ﺇﺳﺮﺍﺋﻴﻞ ﺳﺎﻛﻨﺔ ﰲ ﻣﻜﺎ‪‬ﺎ‪ ،‬ﻛﺬﻟﻚ ﱂ ﺗﻌﺪ ﻋﻼﻗﺎ‪‬ﺎ ﰲ ﻭﺿﻊ ﺳﺎﻛﻦ‪ ،‬ﻓﻘﺪ ﺍﺟﺘﺎﺯﺕ ﻣﺮﺣﻠﺔ ﺗﻘﺪﱘ‬ ‫‪159‬‬ ‫ﻧﻔﺴﻬﺎ ﻭﺗﻔﺴﲑ ﻭﺟﻮﺩﻫﺎ ﰲ ﺍﻟﻌﺎﱂ"‬ ‫‪160‬‬

‫ﺃﺛﺮ ﺍﻟﺘﻮﺍﺟﺪ )ﺍﻹﺳﺮﺍﺋﻴﻠﻲ( ﰲ ﺇﻓﺮﻳﻘﻴﺎ ﻋﻠﻰ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻹﻓﺮﻳﻘﻴﺔ ‪:‬‬ ‫ﺇﻥ ﺍﻟﺮﻭﺍﺑﻂ )ﺍﻻﺳﺮﺍﺋﻴﻠﻴﺔ( ﺍﻹﻓﺮﻳﻘﻴﺔ ﻗﺪ ﺗﻮﺣﺪﺕ ﺑﺸﻜﻞ ﺃﻋﻤﻖ ﰲ ﺍﻟﻌﻘﺪﻳﻦ ﺍﻷﺧﲑﻳﻦ ﻭﻫﺬﺍ ﻣـﺎ‬ ‫ﻳﻔﺴﺮ ﻛﻮﻥ ﺍﳌﺨﻄﻂ )ﺍﻹﺳﺮﺍﺋﻴﻠﻲ( ﰲ ﺇﻓﺮﻳﻘﻴﺎ ﻭﺃﺑﻌﺎﺩﻩ ﻭﺃﻫﺪﺍﻓﻪ ﺗﻌﻤﻖ ﺍﳌﺼﺎﱀ )ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ( ﰲ ﺇﻓﺮﻳﻘﻴﺎ‬ ‫ﻭﺗﻌﺰﺯﻫﺎ ﻋﻠﻰ ﺣﺴﺎﺏ ‪‬ﺪﻳﺪ ﺍﻟﺴﻼﻣﺔ ﺍﻹﻗﻠﻴﻤﻴﺔ ﻟﺒﻌﺾ ﺍﻟﺪﻭﻝ ﺍﻻﻓﺮﻳﻘﻴﺔ ﻣﺜﻞ )ﺍﻟﺴﻮﺩﺍﻥ ﻭﻧﻴﺠﲑﻳﺎ( ﻣﻦ‬ ‫‪161‬‬ ‫ﺟﻬﺔ‪ ،‬ﻛﻤﺎ ﺗﻌﻤﻞ ﻋﻠﻰ ﺗﻜﺮﻳﺲ ﺍﻟﺘﻔﺮﻗﺔ ﺍﻟﻌﻨﺼﺮﻳﺔ ﺿﺪ ﺑﻌﺾ ﺍﻟﺸﻌﻮﺏ ﺍﻹﻓﺮﻳﻘﻴﺔ ﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ‪.‬‬ ‫‪ - 157‬ﳏﻤﺪ ﺍﳌﱪﻭﻙ ﻳﻮﻧﺲ‪ ،‬ﺹ ‪.169‬‬ ‫‪ - 158‬ﳏﻤﺪ ﺑﻮﻋﺸﺔ‪ ،‬ﺹ ‪.8‬‬ ‫ﻼ ﻋﻦ ﳎﺪﻱ ﲪﺎﺩ‪ ،‬ﺃﻓﺮﻳﻘﻴﺔ ﰲ ﺍﻟﺘﻮﺟﻪ‬ ‫‪ - 159‬ﺃﻧﻈﺮ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺴﻨﻮﻱ ﻟﻠﺤﻜﻮﻣﺔ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ ‪ 1966-1964‬ﻡ‪ ،‬ﻧﻘ ﹰ‬ ‫ﺍﻹﺳﺮﺍﺋﻴﻠﻲ‪ ،‬ﳎﻠﺔ ﺷﺆﻭﻥ ﻋﺮﺑﻴﺔ‪ ،18 ،‬ﺃﻏﺴﻄﺲ‪1982 ،‬ﻡ‪ - .‬ﺍﻟﻌﻤﻴﺪ ﺧﺎﻟﺪ ﺯﻛﺮﻳﺎ ﺣـﺴﻦ ﺣـﺴﲔ ﺍﻟﻜﺎﺷـﻒ‪،‬‬ ‫ﺇﺳﺮﺍﺋﻴﻞ ﻭﺍﻟﻘﺎﺭﺓ ﺍﻟﺴﻮﺩﺍﺀ‪ ،‬ﳎﻠﺔ ﺍﻟﺪﻓﺎﻉ‪ ،‬ﳎﻠﺔ ﺍﻟﻘﻮﺍﺕ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ ﺍﳌﺴﻠﺤﺔ‪ ،‬ﺍﻟﻌﺪﺩ ‪.132‬‬ ‫‪ - 159‬ﳏﻤﺪ ﺍﳌﱪﻭﻙ ﻳﻮﻧﺲ‪ ،‬ﺹ ‪.169‬‬ ‫‪ - 159‬ﳏﻤﺪ ﺑﻮﻋﺸﺔ‪ ،‬ﺹ ‪.8‬‬ ‫ﻼ ﻋﻦ ﳎﺪﻱ ﲪﺎﺩ‪ ،‬ﺃﻓﺮﻳﻘﻴﺔ ﰲ ﺍﻟﺘﻮﺟﻪ‬ ‫‪ - 159‬ﺃﻧﻈﺮ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺴﻨﻮﻱ ﻟﻠﺤﻜﻮﻣﺔ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ ‪ 1966-1964‬ﻡ‪ ،‬ﻧﻘ ﹰ‬ ‫ﺍﻹﺳﺮﺍﺋﻴﻠﻲ‪ ،‬ﳎﻠﺔ ﺷﺆﻭﻥ ﻋﺮﺑﻴﺔ‪ ،18 ،‬ﺃﻏﺴﻄﺲ‪1982 ،‬ﻡ‪.‬‬ ‫‪ -160‬ﻟﻘﺪ ﻧﺒﻪ ﻋﺪﺩ ﻛﺒﲑ ﻣﻦ ﺍﻟﺰﻋﻤﺎﺀ ﺍﻷﻓﺎﺭﻗﺔ ﺍﻷﺣﺮﺍﺭ ﺇﱃ ﺍﳋﻄﺮ ﺍﻹﺳﺮﺍﺋﻴﻠﻲ ﻭﻣﻨﺬ ﻭﻗﺖ ﻣﺒﻜﺮ ﻣﻦ ﺃﻣﺜﺎﻝ ﺍﻟـﺰﻋﻴﻢ‬ ‫ﺍﻟﺮﺍﺣﻞ ﲨﺎﻝ ﻋﺒﺪ ﺍﻟﻨﺎﺻﺮ ﻭﺍﻟﺰﻋﻴﻢ ﺍﻟﻠﻴﱯ ﻣﻌﻤﺮ ﺍﻟﻘﺬﺍﰲ‪ ،‬ﺇﱃ ﺟﺎﻧﺐ ﺍﻟﺪﺍﻋﻴﺔ ﺍﻹﺳﻼﻣﻲ ﺃﲪﺪﻭ ﺑﻠﻠﻮ ﺍﻟﺬﻱ ﻛﺘﺐ ﳛﺬﺭ‬ ‫ﻣﻦ ﳐﺎﻃﺮ ﺍﻟﺴﻴﺎﺳﺔ ﺍﻟﺼﻬﻴﻮﻧﻴﺔ ﰲ ﺇﻓﺮﻳﻘﻴﺎ ﻳﻘﻮﻝ ‪ :‬ﺇﻥ ﺍﻟﺘﻐﻠﻐﻞ ﺍﻟﺼﻬﻴﻮﱐ ﰲ ﺑﻌﺾ ﺍﻟﺪﻭﻝ ﺍﻹﻓﺮﻳﻘﻴﺔ ﺳﻴﻜﻮﻥ ﻟﻪ ﺍﻷﺛـﺮ‬ ‫ﻼ ﻋﻦ ﲨﻴﻞ ﺍﳌﺼﺮﻱ‪ ،‬ﺟـ ‪ .2‬ﺹ ‪.670‬‬ ‫ﺍﳋﻄﲑ ﺑﲔ ﺃﻓﺮﺍﺩ ﺍﻟﺸﻌﻮﺏ ﺍﻹﻓﺮﻳﻘﻴﺔ‪ .‬ﻧﻘ ﹰ‬ ‫‪ .161‬ﳎﻠﺔ ﺍﻻﺳﻼﻡ ﻭﻓﻠﺴﻄﲔ ‪ -‬ﻋﺪﺩ ﻳﻮﻟﻴﻮ ‪1998‬ﻡ‪ ،‬ﻭﻟﻠﻤﺰﻳﺪ ﺣﻮﻝ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﺃﻧﻈﺮ ﻧﺎﺣﻮﻡ ﻏﻮﻟـﺪﻣﺎﻥ‪:‬‬ ‫»ﺍﺳﺮﺍﺋﻴﻞ ﺇﱃ ﺃﻳﻦ« ﺗﺮﲨﺔ ﺩ‪ .‬ﺳﺨﻲ ﺧﻮﺭﻱ »ﺑﲑﻭﺕ ﻭﺩﻣﺸﻖ ـ ﺩﺍﺭ ﺍﻟﺸﺮﻕ ﺍﻟﻌﺮﰊ ﺍﻟﻜﺒﲑ ‪ «1985‬ﺍﻟـﺼﻔﺤﺎﺕ‬ ‫‪ 111 ،110 /31 ،28‬ﺍﻟﺘﻐﻠﻐﻞ ﺍﻻﺳﺮﺍﺋﻴﻠﻲ ﰲ ﺍﻓﺮﻳﻘﻴﺎ ـ ﻣﺮﻛﺰ ﺯﺍﻳﺪ ﻟﻠﺘﻨـﺴﻴﻖ ﻭﺍﳌﺘﺎﺑﻌـﺔ ﻣﺮﺟـﻊ ‪10115‬؛‬

‫ﻋﺎﺩﻝ ﳏﻤﺪ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﻐﺮﻳﺎﱐ ‪53 -‬‬

‫ﻭ ﻛﻤﺜﺎﻝ ﻟﻌﻼﻗﺔ )ﺇﺳﺮﺍﺋﻴﻞ( ﺑﺈﻓﺮﻳﻘﻴﺎ ﺗﺄﰐ ﻋﻼﻗﺎﺕ ﺍﻟﻨﻈﺎﻡ ﺍﻹﺭﺗﺮﻱ ﺑﺎﻟﻜﻴﺎﻥ ﺍﻹﺳﺮﺍﺋﻴﻠﻲ ﻭ ﺍﻟـﱵ‬ ‫ﺗﻌﺘﱪ ﻣﻦ ﺍﻟﻘﻀﺎﻳﺎ ﺍﳌﺜﲑﺓ ﻟﻠﺠﺪﻝ ﰲ ﺍﻷﻭﻧﺔ ﺍﻷﺧﲑﺓ ﻭﺍﻟﱵ ﻳﻜﺘﻨﻔﻬﺎ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻟﻐﻤﻮﺽ ﻭﺍﳌﻐﺎﻟﻄﺎﺕ ﺑﲔ‬ ‫ﺍﻟﺘﻬﻮﻳﻞ ﻭﺍﻟﺘﻬﻮﻳﻦ ﻣﻦ ﳐﺎﻃﺮﻫﺎ ﻭﺣﺠﻤﻬﺎ ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﻳﺘﻄﻠﺐ ﺍﻟﻮﻗﻮﻑ ﻋﻠﻴﻬﺎ ﺑﺮﺅﻳﺔ ﻭﺍﺿﺤﺔ ﲝﺴﺒﺎﻥ‬ ‫ﻫﺬﻩ ﺍﻟﻌﻼﻗﺔ ﺍﻣﺘﺪﺍﺩﹰﺍ ﻟﻠﻤﺸﺮﻭﻉ ﺍﻟﺼﻬﻴﻮﱐ ﺍﳌﺘﻜﺎﻣﻞ ﻻﺣﺘﻮﺍﺀ ﺃﻓﺮﻳﻘﻴﺎ ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺮﺍﻫﻦ‪.‬‬ ‫ﻟﻘﺪ ﺍﺭﲤﺖ ﺍﺭﺗﺮﻳﺎ ﻫﺬﻩ ﺍﻟﺪﻭﻟﺔ ﺍﻟﻮﻟﻴﺪﺓ‪ ،‬ﺣﺪﻳﺜﺔ ﺍﻻﺳﺘﻘﻼﻝ ﺑﻌﺪ ﺗﻀﺤﻴﺎﺕ ﻭﺟﻬﺎﺩ ﺩﺍﻡ ﻻﻛﺜﺮ ﻣﻦ‬ ‫ﺛﻼﺛﲔ ﻋﺎﻣﺎ‪ ،‬ﺍﺭﲤﺖ ﺃﺧﲑﹰﺍ ﰲ ﺃﺣﻀﺎﻥ )ﺇﺳﺮﺍﺋﻴﻞ(‪ ،‬ﻭﻣﺎ ﻫﻲ ﺇﻻ ﳕﻮﺫﺝ ﻭﺍﺿﺢ ﳊﻀﻮﺭ ﺍﻻﺳـﺘﺮﺍﺗﻴﺠﻴﺔ‬ ‫)ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ( ﻭﻓﺎﻋﻠﻴﺘﻬﺎ ﰲ ﺍﳌﻨﻄﻘﺔ ﻭ ﻏﻴﺎﺏ ﺍﻻﺳﺘﺮﺍﺗﻴﺠﻴﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﳌﻮﺣﺪﺓ ﲡﺎﻩ ﺃﻣﻦ ﺍﻟﺒﺤـﺮ ﺍﻷﲪـﺮ‬ ‫ﻭﺑﺎﺏ ﺍﳌﻨﺪﺏ ﺣﻴﺚ ﺇﻥ ﺍﻟﻨﻈﺎﻡ ﺍﻹﺭﺗﺮﻱ ﺃﺻﺒﺢ ﻣﺼﺪﺭ ﺧﻄﺮ ﻭﻗﻠﻖ ﺩﺍﺋﻤﲔ ﻟﻸﻣﻦ ﺍﻟﻌﺮﰊ ﺍﻹﺳـﻼﻣﻲ‪،‬‬ ‫ﺑﻌﺪ ﺗﻮﻃﻴﺪ ﻋﻼﻗﺎﺗﻪ ﻣﻊ ﺍﻟﻜﻴﺎﻥ ﺍﻟﺼﻬﻴﻮﱐ ﻭﺍﻟﺮﺿﻮﺥ ﻟﻠﺘﺤﺮﻛﺎﺕ ﺍﻷﻣﺮﻳﻜﻴﺔ ﺍﻟﺮﺍﻣﻴﺔ ﺇﱄ ﺇﻋـﺎﺩﺓ ﺑﻨـﺎﺀ‬ ‫ﺍﳋﺎﺭﻃﺔ ﺍﻟﺴﻴﺎﺳﻴﺔ ﻟﻠﻤﻨﻄﻘﺔ ﻭﲢﺎﻟﻔﺎ‪‬ﺎ ﻭﺁﻟﻴﺔ ﺇﺛﺎﺭﺓ ﺍﻟﻔﱳ ﻭﺍﳊﺮﻭﺏ ﻭﺍﻟﱰﺍﻋﺎﺕ ﺑﺈﺷﺎﺭﺓ ﻭ ﺇﻋـﺎﺯ ﻣـﻦ‬ ‫ﻭﺍﺷﻨﻄﻦ ﻣﻨﺬ ﺍﻟﺘﺴﻌﻴﻨﺎﺕ ﻭﺣﱵ ﺍﻟﻴﻮﻡ ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﱂ ﻳﻌﺪ ﺧﺎﻓﻴﺎ ﻋﻠﻲ ﺃﺣﺪ‪ .‬ﻭﻣﺎ ﻗﺎﻣﺖ ﺑﻪ ﺍﺭﺗﺮﻳﺎ ﻣﻦ‬ ‫ﺍﻋﺘﺪﺍﺀ ﻋﻠﻰ ﺍﳉﺰﺭ ﺍﻟﻴﻤﻨﻴﺔ ﰲ ﺍﻟﺒﺤﺮ ﺍﻷﲪﺮ‪ ،‬ﻭﺍﺷﻌﺎﳍﺎ ﻟﻔﺘﻨﺔ ﺍﳊﺮﻭﺏ ﻋﻠﻰ ﺣﺪﻭﺩ ﺃﺛﻴﻮﺑﻴﺎ ﺇﻻ ﺩﻟﻴﻞ ﺟﻠﻲ‬ ‫ﻋﻠﻰ ﻣﺎ ﺗﻘﻮﻡ ﺑﻪ ﻣﻦ ﺧﺪﻣﺔ )ﻹﺳﺮﺍﺋﻴﻞ( ﻭ ﺍﻟﻮﻻﻳﺎﺕ ﺍﳌﻤﺘﺤﺪﺓ ﰲ ﺍﳌﻨﻄﻘﺔ‪.‬‬ ‫ﺍﻟﺘﺮﻛﻴﺰ ﻋﻠﻰ ﺩﻭﻝ ﺍﻟﻘﺮﻥ ﺍﻻﻓﺮﻳﻘﻲ‪:‬‬ ‫ﺗﺴﻌﻰ )ﺇﺳﺮﺍﺋﻴﻞ( ﻣﻦ ﺟﺮﺍﺀ ﺫﻟﻚ ﺇﱃ ﲢﻘﻴﻖ ﺃﻛﺜﺮ ﻣﻦ ﻫﺪﻑ ﻭﺍﺣﺪ ﺍﻧﻄﻼﻗﹰﺎ ﻣﻦ ﺍﳌﺘﻐﲑﺍﺕ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬ ‫• ﻭﺟﻮﺩ ﺟﺎﻟﻴﺔ ﻳﻬﻮﺩﻳﺔ ﻛﺒﲑﺓ ﰲ ﺇﺛﻴﻮﺑﻴﺎ )ﻳﻬﻮﺩ ﺍﻟﻔﻼﺷﺎ( ﺻـﺤﻴﺢ ﺃﻥ )ﺇﺳـﺮﺍﺋﻴﻞ(‬ ‫ﲤﻜﻨﺖ ﻣﻦ ﻧﻘﻞ ﻣﻌﻈﻢ ﺍﻟﻔﻼﺷﺎ ﺇﻻ ﺃﻥ ﺑﻌﺾ ﺍﻹﺣﺼﺎﺀﺍﺕ ﻳﺆﻛﺪ ﻋﻠﻰ ﻭﺟﻮﺩ ﳓﻮ‬ ‫ﲬﺴﺔ ﻋﺸﺮ ﺃﻟﻔﹰﺎ ﻣﻦ ﻫﺆﻻﺀ ﻻ ﻳﺰﺍﻟﻮﻥ ﻳﻌﻴﺸﻮﻥ ﰲ ﺇﺛﻴﻮﺑﻴﺎ‪.‬‬ ‫• ﺍﺭﺗﺒﺎﻁ ﺍﻟﻘﺮﻥ ﺍﻹﻓﺮﻳﻘﻲ ﺑﺎﻟﺒﺤﺮ ﺍﻷﲪﺮ ﻭﺍﳋﻠﻴﺞ ﺍﻟﻌﺮﰊ‪ ،‬ﻭﻣﻦ ﰒ ﻓﻬﻮ ﻳﺮﺗﺒﻂ ﺗﻘﻠﻴﺪﻳﹰﺎ‬ ‫ﲟﻨﻈﻮﻣﺔ ﺍﻷﻣﻦ )ﺍﻹﺳﺮﺍﺋﻴﻠﻲ( ﻭﺍﻟﺴﻌﻲ ﻣﻦ ﺃﺟﻞ ﲢﻘﻴـﻖ ﺍﻻﻧﺘـﺼﺎﺭ ﻭ ﺍﻟﺘﻔـﻮﻕ‬ ‫ﺍﻟﻌﺴﻜﺮﻱ ﻭﺍﻻﻗﺘﺼﺎﺩﻱ‪.‬‬ ‫• ﺗﺮﺗﻴﺐ ﺍﻟﺘﻮﺍﺯﻥ ﺍﻹﻗﻠﻴﻤﻲ ﰲ ﺍﳌﻨﻄﻘﺔ ﻳﺮﺗﺒﻂ ﺑﺎﻷﻣﻦ ﺍﻟﻘﻮﻣﻲ ﺍﻟﻌﺮﰊ ﻋﻤﻮﻣﹰﺎ ﻭﺍﳌﺼﺮﻱ‬ ‫ﲢﺪﻳﺪﺍﹰ‪ ،‬ﻭﺫﻟﻚ ﻋﻠﻰ ﺿﻮﺀ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺼﻮﻣﺎﻟﻴﺔ ﺍﻹﺛﻴﻮﺑﻴﺔ ﻭﺍﻷﺭﺗﲑﻳـﺔ‪ .‬ﻭﺍﻟﻮﺟـﻮﺩ‬ ‫)ﺍﻹﺳﺮﺍﺋﻴﻠﻲ( ﰲ ﺍﳌﻨﻄﻘﺔ ﻳﺴﺎﻋﺪ ﻋﻠﻰ ﲢﻘﻴﻖ ﻣﺘﻄﻠﺒﺎ‪‬ﺎ ﺍﻷﻣﻨﻴﺔ‪.‬‬ ‫ﻭﻣﻦ ﺍﳉﺬﻳﺮ ﺑﺎﳌﻼﺣﻈﺔ ﺃﻥ )ﺇﺳﺮﺍﺋﻴﻞ( ﺣﺎﻓﻈﺖ ﻋﻠﻰ ﻭﺟﻮﺩﻫﺎ ﺩﺍﺋﻤﹰﺎ ﰲ ﺍﺛﻴﻮﺑﻴﺎ ﺑﻐﺾ ﺍﻟﻨﻈﺮ ﻋـﻦ‬ ‫ﻃﺒﻴﻌﺔ ﺍﻟﻨﻈﺎﻡ ﺍﳊﺎﻛﻢ‪ .‬ﻓﻤﻊ ﺗﻨﺎﻣﻲ ﺍﳌﺨﺎﻭﻑ ﺍﻻﺛﻴﻮﺑﻴﺔ ﺧﻼﻝ ﻋﻬﺪ ﻫﻴﻼ ﺳﻴﻼﺳﻲ ﻣـﻦ ‪ -‬ﺛﻮﺭﻳـﺔ ‪-‬‬ ‫ﺍﻟﻨﻈﺎﻡ ﺍﻟﻨﺎﺻﺮﻱ ﰲ ﻣﺼﺮ ﺍﻟﺬﻱ ﺗﻌﻬﺪ ﺑﻄﺮﺩ )ﺇﺳﺮﺍﺋﻴﻞ( ﻣﻦ ﺇﻓﺮﻳﻘﻴﺎ‪ ،‬ﺳﻌﺖ ﺍﻟﺪﻭﻟﺔ ﺍﻟﻌﱪﻳﺔ ﺇﱃ ﺗـﺪﻋﻴﻢ‬ ‫ﺗﻮﺍﺟﺪﻫﺎ ﰲ ﺍﺛﻴﻮﺑﻴﺎ‪ ،‬ﻭﺃﺭﺳﻠﺖ ﻋﻤﻼﺀ ﺍﳌﻮﺳﺎﺩ ﻟﺘﺪﺭﻳﺐ ﻗﻮﺍﺕ ﺍﻟﺸﺮﻃﺔ ﺍﻻﺛﻴﻮﺑﻴﺔ‪ .‬ﻭﻣﻊ ﺳﻘﻮﻁ ﻧﻈـﺎﻡ‬ ‫ﺍﺳﺮﺍﺋﻴﻞ ﻭﺍﻓﺮﻳﻘﻴﺎ ـ ﻣﻦ ﺍﻟﻔﻜﺮ ﺍﻟﺼﻬﻴﻮﱐ ﺍﳌﻌﺎﺻﺮ )ﺑﲑﻭﺕ‪ :‬ﻣﺮﻛﺰ ﺍﻻﲝﺎﺙ ـ ﻣﻨﻈﻤﺔ ﺍﻟﺘﺤﺮﻳﺮ ﺍﻟﻔﻠﺴﻄﻴﻨﻴﺔ ‪(1986‬‬ ‫ﺹ ‪ 407‬؛ ﺩﺭﺍﺳﺔ ﺑﻌﻨﻮﺍﻥ ‪ :‬ﺍﻟﺒﻌﺪ ﺍﻻﺳﺘﺮﺍﺗﻴﺠﻲ ﻟﻌﻼﻗﺎﺕ ﺍﺭﺗﺮﻳﺎ ﻭﺍﺳﺮﺍﺋﻴﻞ ‪ -‬ﺇﻋﺪﺍﺩ ﺣﺮﻛﺔ ﺍﳉﻬـﺎﺩ ﺍﻻﺳـﻼﻣﻲ‬ ‫ﺍﻻﺭﺗﺮﻱ‪.‬‬

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‫ﻫﻴﻼ ﺳﻴﻼﺳﻲ ﻭﳎﻲﺀ ﻧﻈﺎﻡ ﻣﻨﻐﺴﺘﻮ ﻇﻠﺖ )ﺇﺳﺮﺍﺋﻴﻞ( ﻋﻠﻰ ﻋﻼﻗﺔ ﻭﺛﻴﻘﺔ ﺑﺈﺛﻴﻮﺑﻴﺎ‪ .‬ﻭﻻ ﺃﺩﻝ ﻋﻠﻰ ﺫﻟﻚ‬ ‫ﻣﻦ ﺃﻥ ﺃﺛﻴﻮﺑﻴﺎ ﺍﻣﺘﻨﻌﺖ ﻋﻦ ﺍﻟﺘﺼﻮﻳﺖ ﻋﻠﻰ ﻗﺮﺍﺭ ﺍﻷﻣﻢ ﺍﳌﺘﺤﺪﺓ ﻋﺎﻡ ‪ 1975‬ﺍﻟﺬﻱ ﻳﻘـﻀﻲ ﲟـﺴﺎﻭﺍﺓ‬ ‫ﺍﻟﺼﻬﻴﻮﻧﻴﺔ ﺑﺎﻟﻌﻨﺼﺮﻳﺔ‪ .‬ﻭﺑﺪﺧﻮﻝ ﺍﻟﻘﺮﻥ ﺍﻻﻓﺮﻳﻘﻲ ﰲ ﺃﺗﻮﻥ ﺍﻟﺼﺮﺍﻋﺎﺕ ﺍﻻﺛﻨﻴـﺔ ﻭﺍﻟـﺴﻴﺎﺳﻴﺔ ﺣﻴـﺚ‬ ‫ﺍﻧﻘﺴﻤﺖ ﺍﻟﺼﻮﻣﺎﻝ ﺇﱃ ﺩﻭﻳﻼﺕ ﻭﻓﻘﹰﺎ ﳌﻨﻄﻖ ﺣﺮﺏ ﺍﻟﻜﻞ ﺿﺪ ﺍﻟﻜﻞ‪ ،‬ﻭﺍ‪‬ﻤﻚ ﻛـﻞ ﻣـﻦ ﺍﺭﺗﲑﻳـﺎ‬ ‫ﻭﺍﺛﻴﻮﺑﻴﺎ ﰲ ﺻﺮﺍﻉ ﻣﺮﻳﺮ ﰎ ﻓﺘﺢ ﺍ‪‬ﺎﻝ ﻭﺍﺳﻌﹰﺎ ﺃﻣﺎﻡ ﺗﺪﺧﻞ ﺃﻃﺮﺍﻑ ﺃﺟﻨﺒﻴﺔ ﻣﻦ ﺑﻴﻨﻬﺎ )ﺇﺳﺮﺍﺋﻴﻞ(‪.‬‬ ‫ﺍﻟﺘﺮﻛﻴﺰ ﻋﻠﻰ ﺩﻭﻝ ﺣﻮﺽ ﺍﻟﻨﻴﻞ‪:‬‬ ‫ﻟﻴﺲ ﲞﺎﻑ ﺃﻥ ﻫﺪﻑ )ﺇﺳﺮﺍﺋﻴﻞ( ﺍﻟﺜﺎﺑﺖ ﻣﻦ ﻭﺟﻮﺩﻫﺎ ﰲ ﻫﺬﻩ ﺍﳌﻨﻄﻘﺔ ﻫﻮ ﺍﻟﺮﻏﺒﺔ ﰲ ﺍﳊـﺼﻮﻝ‬ ‫ﻋﻠﻰ ﻣﻴﺎﻩ ﺍﻟﻨﻬﺮ ﻭﺍﻟﻀﻐﻂ ﻋﻠﻰ ﺻﺎﻧﻊ ﺍﻟﻘﺮﺍﺭ ﺍﳌﺼﺮﻱ ﻧﻈﺮﹰﺍ ﳊﺴﺎﺳﻴﺔ ﻭﺧﻄـﻮﺭﺓ )ﻭﺭﻗـﺔ ﺍﳌﻴـﺎﻩ( ﰲ‬ ‫ﺍﻻﺳﺘﺮﺍﺗﻴﺠﻴﺔ ﺍﳌﺼﺮﻳﺔ‪ .‬ﻭﺃﻃﻤﺎﻉ » ﺇﺳﺮﺍﺋﻴﻞ « ﰲ ﻣﻴﺎﻩ ‪‬ﺮ ﺍﻟﻨﻴﻞ ﻗﺪﳝﺔ ﻭﻣﻌﺮﻭﻓﺔ‪ .‬ﻭﻋﻨﺪﻣﺎ ﺯﺍﺭ ﺍﻟﺴﺎﺩﺍﺕ‬ ‫ﺍﻟﻘﺪﺱ ﻷﻭﻝ ﻣﺮﺓ ﻋﺎﻡ ‪ 1977‬ﺃﺣﻴﺎ ﻓﻜﺮﺓ ﻣﺪ ﺗﺮﻋﺔ ﻣﻦ ﺍﻟﻨﻴﻞ ﺇﱃ ﺍﻟﻨﻘﺐ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻧﻈﺮ ﺇﻟﻴﻪ ﺍﻟﺒﻌﺾ ﻋﻠﻰ‬ ‫ﺃﻧﻪ ﺗﻌﺒﲑ ﻋﻦ ﺍﻟﺮﻏﺒﺎﺕ ﺍﻷﻣﺮﻳﻜﻴﺔ )ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ( ﺍﳊﻘﻴﻘﻴﺔ‪ .‬ﻭﺑﺎﻟﻔﻌﻞ ﺗﻘﺪﻣﺖ )ﺇﺳﺮﺍﺋﻴﻞ( ﺑﻌﺪﺓ ﻣﺸﺮﻭﻋﺎﺕ‬ ‫ﻟﻠﺤﺼﻮﻝ ﻋﻠﻰ ﻧﺴﺒﺔ ‪ %1‬ﻣﻦ ﻣﻴﺎﻩ ﺍﻟﻨﻴﻞ‪ .‬ﻭﻗﺪ ﺣﺎﻭﻟﺖ )ﺇﺳﺮﺍﺋﻴﻞ( ﰲ ﻇـﻞ ﺍﳌﻔﺎﻭﺿـﺎﺕ ﻣﺘﻌـﺪﺩﺓ‬ ‫ﺍﻷﻃﺮﺍﻑ ﺍﳋﺎﺻﺔ ﲟﺸﻜﻠﺔ ﺍﻟﺸﺮﻕ ﺍﻷﻭﺳﻂ ﺃﻥ ﺗﻄﺮﺡ ﻫﺬﻩ ﺍﻟﻘﻀﻴﺔ ﺇﻻ ﺃ‪‬ﺎ ﱂ ﺗﻨﺠﺢ ﰲ ﺫﻟﻚ‪.‬‬ ‫ﺩﻭﺭ "ﺇﺳﺮﺍﺋﻴﻞ" ﰲ ﺍﻓﺘﻌﺎﻝ ﺃﺯﻣﺔ ﺍﳌﻴﺎﻩ ﺑﲔ ﻣﺼﺮ ﻭﺩﻭﻝ ﺣﻮﺽ ﺍﻟﻨﻴﻞ‪:‬‬ ‫ﻣﻦ ﺍﳌﻌﺮﻭﻑ ﺃﻥ )ﺇﺳﺮﺍﺋﻴﻞ( ﲤﺎﺭﺱ ﺩﻭﺭﹰﺍ ﻏﲑ ﻣﺒﺎﺷﺮ ﰲ ﺻﺮﺍﻉ ﺍﳌﻴﺎﻩ ﺑﲔ ﺩﻭﻝ ﺣـﻮﺽ ﺍﻟﻨﻴـﻞ‬ ‫ﺍﺳﺘﻔﺎﺩﺓ ﻣﻦ ﻧﻔﻮﺫﻫﺎ ﺍﻟﻜﺒﲑ ﰲ ﺩﻭﻝ ﻣﺜﻞ ﺍﺛﻴﻮﺑﻴﺎ ﻭﻛﻴﻨﻴﺎ ﻭﺭﻭﺍﻧﺪﺍ‪ .‬ﻭﻣﻊ ﺗﻔﺠﺮ ﺍﻟـﺼﺮﺍﻉ ﰲ ﻣﻨﻄﻘـﺔ‬ ‫ﺍﻟﺒﺤﲑﺍﺕ ﺍﻟﻌﻈﻤﻰ ﺑﻌﺪ ﺍﻹﻃﺎﺣﺔ ﺑﻨﻈﺎﻡ ﻣﻮﺑﻮﺗﻮ ﰲ ﺍﻟﻜﻮﻧﻐﻮ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ‪ ،‬ﺣﺎﻭﻟﺖ )ﺇﺳﺮﺍﺋﻴﻞ( ﺍﳌﺴﺎﳘﺔ‬ ‫ﰲ ﺇﻋﺎﺩﺓ ﺗﺮﺗﻴﺐ ﺍﻷﻭﺿﺎﻉ ﻭﺫﻟﻚ ﲢﺖ ﺍﳌﻈﻠﺔ ﺍﻷﻣﺮﻳﻜﻴﺔ ﺍﻟﱵ ﺗﻘﻮﻡ ﺑﺪﻭﺭ ﻧﺸﻂ ﰲ ﻫﺬﻩ ﺍﳌﻨﻄﻘﺔ ﻣﻘﺎﺭﻧﺔ‬ ‫ﺑﺎﻟﻨﻔﻮﺫ ﺍﻟﻔﺮﻧﺴﻲ ﺍﻟﺘﻘﻠﻴﺪﻱ‪ .‬ﻭﺗﻜﻤﻦ ﺍﻟﺮﺅﻳﺔ )ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ( ﰲ ﺍﻟﻨﻈﺮ ﺇﱃ ﺍﳌﻨﻄﻘﺔ ﺑـﺸﻜﻞ ﴰـﻮﱄ ﺃﻱ‬ ‫ﺑﺎﻣﺘﺪﺍﺩﺍ‪‬ﺎ ﺍﳉﻐﺮﺍﻓﻴﺔ ﰲ ﺍﻟﻘﺮﻥ ﺍﻹﻓﺮﻳﻘﻲ ﻭﺍﻟﺒﺤﺮ ﺍﻷﲪﺮ‪ .‬ﻭﻟﺘﺪﻋﻴﻢ ﻧﻔﻮﺫﻫﺎ ﰲ ﺍﳌﻨﻄﻘﺔ ﺗﻌﻤﻞ )ﺇﺳﺮﺍﺋﻴﻞ(‬ ‫ﻋﻠﻰ‪:‬‬ ‫• ﺗﺸﺠﻴﻊ ﺟﻴﻞ ﻣﻦ ﺍﻟﻘﺎﺩﺓ ﺍﳉﺪﺩ ﺍﻟﺬﻳﻦ ﻳﻨﺘﻤﻮﻥ ﺇﱃ ﺍﻷﻗﻠﻴﺎﺕ ﰲ ﺑﻠﺪﺍ‪‬ﻢ ﻭﻳﺮﺗﺒﻄـﻮﻥ‬ ‫ﻣﻊ ﺍﻟﻮﻻﻳﺎﺕ ﺍﳌﺘﺤﺪﺓ ‪ -‬ﻭﺑﺎﻟﻄﺒﻊ )ﺇﺳﺮﺍﺋﻴﻞ( ‪ -‬ﺑﻌﻼﻗﺎﺕ ﻭﺛﻴﻘﺔ‪ ،‬ﻭﻣﻦ ﻫﺆﻻﺀ ﻣﻴﻠﺲ‬ ‫ﺯﻧﺎﻭﻱ ﰲ ﺍﺛﻴﻮﺑﻴﺎ‪ ،‬ﻭﺃﺳﻴﺎﺳﻲ ﺃﻓﻮﺭﻗﻲ ﰲ ﺃﺭﺗﲑﻳﺎ‪ ،‬ﻭﺟـﻮﻥ ﻏـﺎﺭﺍﻧﻎ ﰲ ﺟﻨـﻮﺏ‬ ‫ﺍﻟﺴﻮﺩﺍﻥ‪ ،‬ﻭﻳﻮﺭﻱ ﻣﻮﺳﻴﻔﻴﲏ ﰲ ﺃﻭﻏﻨﺪﺓ‪ ،‬ﻭﺑﻮﻝ ﻛﺎﻏﺎﻣﻲ ﰲ ﺭﻭﺍﻧﺪﺍ‪.‬‬ ‫• ﳏﺎﺻﺮﺓ ﺍﻷﻣﻦ ﺍﻟﻘﻮﻣﻲ ﺍﻟﻌﺮﰊ ﻭﻻﺳﻴﻤﺎ ﰲ ﺍﻣﺘﺪﺍﺩﻩ ﺍﳌﺼﺮﻱ ﻭﺍﻟـﺴﻮﺩﺍﱐ ﻭﻓـﻖ‬ ‫ﺍﺳﺘﺮﺍﺗﻴﺠﻴﺔ ‪ -‬ﺣﻠﻒ ﺍﶈﻴﻂ ‪ -‬ﺃﻱ ﺇﻗﺎﻣﺔ ﲢﺎﻟﻔﺎﺕ ﻣﻊ ﺍﻟﺪﻭﻝ ﻭﺍﳉﻤﺎﻋﺎﺕ ﺍﻹﺛﻨﻴـﺔ‬ ‫ﻭﺍﻟﺪﻳﻨﻴﺔ ﺍﳌﻌﺎﺩﻳﺔ ﻟﻠﻌﺮﺏ ﻫﺬﺍ ﻣﻦ ﻧﺎﺣﻴﺔ‪ ،‬ﻭﻣﻦ ﻧﺎﺣﻴﺔ ﺃﺧﺮﻯ ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻦ ﻭﺟﻮﺩﻫﺎ‬ ‫ﰲ ﺍﳌﻨﻄﻘﺔ ﻟﻠﺘﻠﻮﻳﺢ ﺑﻮﺭﻗﺔ ﺍﳌﻴﺎﻩ ﰲ ﻣﻮﺍﺟﻬﺔ ﺍﻟﺴﻴﺎﺳﺔ ﺍﳌﺼﺮﻳﺔ‪.‬‬ ‫ﺇﻥ ﻫﺬﺍ ﻳﻌﺪ ﳕﻮﺫﺟﹰﺎ ﻭﺍﺿﺤﹰﺎ ﻭﺟﻠﻴﹰﺎ ﳌﺎ ﺗﻘﻮﻡ ﺑﻪ )ﺇﺳﺮﺍﺋﻴﻞ( ﺍﻵﻥ ﰲ ﺗﻨﻔﻴﺬ ﳐﻄﻄﻬـﺎ ﺍﻻﺳـﺘﺮﺍﲡﻲ‬ ‫ﺑﺘﻤﺰﻳﻖ ﺃﻭﺍﺻﺮ ﺍﶈﺒﺔ ﻭﺍﻟﺘﻌﺎﻭﻥ ﺑﲔ ﺍﻟﻌﺮﺏ ﻭﺍﻷﻓﺎﺭﻗﺔ‪ ،‬ﻓﻔﻲ ﺧﻄﻮﺓ ﻭﺻﻔﻬﺎ ﻣﺴﺆﻭﻟﻮﻥ ﻣﺼﺮﻳﻮﻥ ﺑﺄ‪‬ـﺎ‬

‫ﻋﺎﺩﻝ ﳏﻤﺪ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﻐﺮﻳﺎﱐ ‪55 -‬‬

‫"ﻣﺸﺒﻮﻫﺔ" ﺃﻋﻠﻨﺖ ﻭﺯﻳﺮﺓ ﺍﳌﻮﺍﺭﺩ ﺍﳌﺎﺋﻴﺔ ﺍﻟﻜﻴﻨﻴﺔ ﺑﺄﻥ ﺑﻼﺩﻫﺎ ﺗﻌﺘﱪ ﺃﻥ ﺇﺗﻔﺎﻗﻴﺔ ﺍﳌﻴﺎﻩ ﺑـﲔ ﺩﻭﻝ ﺣـﻮﺽ‬ ‫ﺍﻟﻨﻴﻞ ﻛﺄ‪‬ﺎ ﱂ ﺗﻜﻦ‪ .‬ﻭ‪‬ﺬﺍ ﺍﻹﻋﻼﻥ ﺗﻀﻊ ﺍﻟﻮﺯﻳﺮﺓ ﺍﻟﻜﻴﻨﻴﺔ ﻟﻐﻤﹰﺎ ﺳﻴﺎﺳﻴﹰﺎ ﺟﺪﻳﺪﹰﺍ ﰲ ﻃﺮﻳﻖ ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻴﺔ‬ ‫ﺍﳌﺼﺮﻳﺔ ﺍﻟﱵ ‪‬ﺪﻑ ﺇﱃ ﺧﻠﻖ ﺣﺎﻟﺔ ﻣﻦ ﺍﻹﺳﺘﻘﺮﺍﺭ ﰲ ﻣﻠﻒ ﻣﻴﺎﻩ ﺍﻟﻨﻴﻞ‪ .‬ﻭﻗﺪ ﻛﺎﻧﺖ ﺍﻟﻮﺯﻳﺮﺓ ﺍﻟﻜﻴﻨﻴﺔ ﻗﺪ‬ ‫ﺍﻧﺴﺤﺒﺖ ﺑﺸﻜﻞ ﻣﻔﺎﺟﺊ ﻣﻦ ﺍﻻﺟﺘﻤﺎﻉ ﺍﻟﻮﺯﺍﺭﻱ ﺍﻷﺧﲑ ﺍﻟﺬﻱ ﺿﻢ ﻭﺯﺭﺍﺀ ﺍﻟﺮﻱ ﻭﺍﳌﻮﺍﺭﺩ ﺍﳌﺎﺋﻴﺔ ﻟﺪﻭﻝ‬ ‫ﺣﻮﺽ ﺍﻟﻨﻴﻞ ﺍﳌﻨﻌﻘﺪ ﰲ ﺍﻟﻌﺎﺻﻤﺔ ﺍﻷﺛﻴﻮﺑﻴﺔ "ﺃﺩﻳﺲ ﺃﺑﺎﺑﺎ"‪ ،‬ﻭﻗﺪ ﻛﺎﻥ ﺍﻻﻧﺴﺤﺎﺏ ﻣﻔﺎﺟﺌﹰﺎ ﻭﺩﻭﻥ ﺇﺑـﺪﺍﺀ‬ ‫ﺍﻷﺳﺒﺎﺏ ﳑﺎ ﺳﺒﺐ ﺣﺎﻟﺔ ﻣﻦ ﺍﻟﺪﻫﺸﺔ ﻭﺍﻻﺳﺘﻐﺮﺍﺏ ﻋﻨﺪ ﺍﻟﻮﺯﺭﺍﺀ ﺍ‪‬ﺘﻤﻌﲔ‪.‬‬ ‫ﻭﻣﻦ ﺟﺎﻧﺒﻬﺎ ﺃﻋﻠﻨﺖ ﻭﺯﻳﺮﺓ ﺍﳌﻴﺎﺓ ﻭﺍﻟﺒﻴﺌﺔ ﺍﻷﻭﻏﻨﺪﻳﺔ ﺃﻧﻪ ﳚﺐ ﺍﻟﺘﻔﺎﻭﺽ ﺑﲔ ﺩﻭﻝ ﺣـﻮﺽ ﺍﻟﻨﻴـﻞ‬ ‫ﳌﺮﺍﺟﻌﺔ ﺍﻟﻘﻀﺎﻳﺎ ﺍﳋﻼﻓﻴﺔ ﻭﺍﻟﺘﻮﺻﻞ ﺇﱃ ﺣﻞ ﻳﺮﺿﻲ ﲨﻴﻊ ﺍﻷﻃﺮﺍﻑ‪ ،‬ﻭﰲ ﺣﺎﻟﺔ ﻋﺪﻡ ﺍﻟﺘﻮﺻﻞ ﺇﱃ ﺍﺗﻔﺎﻕ‬ ‫ﻋﱪ ﺍﻟﺘﻔﺎﻭﺽ ﻓﺈﻥ ﺑﻼﺩﻫﺎ ﺳﻮﻑ ﺗﺘﺨﺬ ﻧﻔﺲ ﺍﳌﻮﻗﻒ ﺍﻟﺬﻱ ﺍﲣﺬﺗﻪ ﺯﻣﻴﻠﺘﻬﺎ ﺍﻟﻮﺯﻳﺮﺓ ﺍﻟﻜﻴﻨﻴﺔ‪.‬‬ ‫ﻟﻘﺪ ﻇﻠﺖ ﻛﻴﻨﻴﺎ ﰲ ﺍﻵﻭﻧﺔ ﺍﻷﺧﲑﺓ ﺗﻄﺎﻟﺐ ﺑﺈﻋﺎﺩﺓ ﺍﻟﻨﻈﺮ ﰲ ﺍﻻﺗﻔﺎﻗﻴﺎﺕ ﺍﻹﻗﻠﻴﻤﻴﺔ ﺍﻟﱵ ﲢﻜﻢ ﻗﻀﻴﺔ‬ ‫ﺗﻮﺯﻳﻊ ﺍﳌﻴﺎﻩ ﺑﲔ ﺍﻟﺪﻭﻝ ﺍﳌﺘﺸﺎﻃﺌﺔ ﳊﻮﺽ ﺍﻟﻨﻴﻞ‪ ،‬ﻭﰲ ﺃﻛﺜﺮ ﻣﻦ ﻣﻨﺎﺳﺒﺔ ﺻﺮﺡ ﻣﺴﺆﻭﻟﻮﻥ ﻛﻴﻨﻴﻮﻥ ﺑﺄﻧﻪ‬ ‫ﻻ ﻳﻨﺒﻐﻲ ﳌﺼﺮ ﻭﺍﻟﺴﻮﺩﺍﻥ ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻦ ﻣﻴﺎﻩ ﺍﻟﻨﻴﻞ ﺍﻟﺬﻱ ﻳﻨﺒﻊ ﻣﻦ ﺍﳉﻨﻮﺏ ﺩﻭﻥ ﻣﻘﺎﺑﻞ‪ ،‬ﻭﺃﻧﻪ ﻻﺑﺪ ﻣﻦ‬ ‫ﺇﻋﺎﺩﺓ ﺗﻘﺴﻴﻢ ﺍﳊﺼﺺ ﺍﳌﺎﺋﻴﺔ ﺑﺎﻟﺘﺴﺎﻭﻱ ﺑﲔ ﺩﻭﻝ ﺍﳊﻮﺽ‪.‬‬ ‫ﻟﻘﺪ ﻇﻠﺖ )ﺇﺳﺮﺍﺋﻴﻞ( ﺗﻄﻤﺢ ﰲ ﺍﳊﺼﻮﻝ ﻋﻠﻰ ﻣﻴﺎﻩ ﺍﻟﻨﻴﻞ ﻣﻨﺬ ﻋﺎﻡ ‪1949‬ﻡ ﺃﻱ ﺑﻌﺪ ﺃﻗﻞ ﻣﻦ ﻋﺎﻡ‬ ‫ﻋﻠﻰ ﺇﻋﻼﻥ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﺣﻴﺚ ﻗﺪﻣﺖ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﳋﻄﻂ ﻭﺍﳌﺸﺮﻭﻋﺎﺕ ﻹﻳﺼﺎﻝ ﻣﻴﺎﻩ ﺍﻟﻨﻴﻞ ﺇﱃ ﺻـﺤﺮﺍﺀ‬ ‫ﺍﻟﻨﻘﺐ ﺑﻔﻠﺴﻄﲔ ﺍﶈﺘﻠﺔ‪ ،‬ﺧﺼﻮﺻﹰﺎ ﻭﺃﻥ )ﺇﺳﺮﺍﺋﻴﻞ( ﺗﻌﺎﱐ ﻣﻦ ﻧﻘﺺ ﺣﺎﺩ ﰲ ﺍﳌﻴﺎﻩ ﺍﳉﻮﻓﻴﺔ ‪ -‬ﺍﳌـﺼﺪﺭ‬ ‫ﺍﻟﺮﺋﻴﺲ ﻟﻠﻤﻴﺎﻩ ﰲ ﻓﻠﺴﻄﲔ‪ -‬ﻭﺍﺳﺘﻤﺮﺕ ﺍﶈﺎﻭﻻﺕ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ ﻟﻠﺤﺼﻮﻝ ﻋﻠﻰ ﻣﻴﺎﻩ ﺍﻟﻨﻴﻞ ﺣﱴ ﻋـﺎﻡ‬ ‫‪ 1979‬ﺣﻴﺚ ﰎ ﺍﻻﺗﻔﺎﻕ ﺑﲔ ﺍﳊﻜﻮﻣﺔ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ ﻭﺍﻟﺮﺋﻴﺲ ﺍﳌﺼﺮﻱ ﺃﻧﻮﺭ ﺍﻟﺴﺎﺩﺍﺕ ﻋﻠﻰ ﺷﻖ "ﺗﺮﻋـﺔ‬ ‫ﺍﻟﺴﻼﻡ" ﻣﻦ ﺍﻟﻨﻴﻞ ﺇﱃ ﻓﻠﺴﻄﲔ ‪‬ﺪﻑ ﺇﺣﻴﺎﺀ ﺻﺤﺮﺍﺀ ﺍﻟﻨﻘﺐ ﺍﶈﺘﻠﺔ‪ .‬ﺇﻻ ﺃﻥ ﺍﳌﺸﺮﻭﻉ ﻣـﺎﺕ ﲟـﻮﺕ‬ ‫ﺻﺎﺣﺒﻪ "ﺍﻟﺴﺎﺩﺍﺕ" ﺍﻟﺬﻱ ﰎ ﺍﻏﺘﻴﺎﻟﻪ ﻋﺎﻡ ‪ 1981‬ﺑﺴﺒﺐ ﺗﻮﻗﻴﻌﻪ ﻣﻌﺎﻫﺪﺓ ﺍﻟﺴﻼﻡ ﻣﻊ )ﺇﺳﺮﺍﺋﻴﻞ(‪.‬‬ ‫ﻭﺃﻳﹰﺎ ﻛﺎﻥ ﺍﳍﺪﻑ ﻣﻦ ﲢﺮﻳﻚ ﻣﻠﻒ ﺍﳌﻴﺎﻩ ﰲ ﻭﺟﻪ ﻣﺼﺮ ﻭﻣﻦ ﺑﻌﺪﻫﺎ ﺍﻟﺴﻮﺩﺍﻥ‪ ،‬ﻓﺈﻥ )ﺇﺳـﺮﺍﺋﻴﻞ(‬ ‫ﺳﺘﺒﻘﻰ ﺍﳌﺴﺘﻔﻴﺪ ﺍﻟﻮﺣﻴﺪ ﻣﻦ ﺗﻔﻜﻴﻚ ﺍﻟﺘﻜﺘﻼﺕ ﺍﻹﻗﻠﻴﻤﻴﺔ ﺍﻟﻘﺎﺋﻤﺔ ﻋﻠﻰ ﺃﺳﺎﺱ ﺍﻷﺧـﻮﺓ ﻭﺍﳌـﺼﻠﺤﺔ‬ ‫ﺍﳌﺸﺘﺮﻛﺔ ﺑﲔ ﺩﻭﻝ ﺣﻮﺽ ﺍﻟﻨﻴﻞ‪ ،‬ﻭﺳﻴﺒﻘﻰ ﺍﳋﻄﺮ )ﺍﻹﺳﺮﺍﺋﻴﻠﻲ( ﻗﺎﺋﻤﹰﺎ ﻟﻠﺤﺼﻮﻝ ﻋﻠﻰ ﻣﻴﺎﻩ ﺍﻟﻨﻴﻞ ﻣﺎ ﱂ‬ ‫ﺗﺘﺪﺍﺭﻙ ﺍﻟﺪﻭﻝ ﺍﳌﻌﻨﻴﺔ ﺍﳌﻮﻗﻒ‪ ،‬ﻭﺗﺴﻌﻰ ﳊﻞ ﻣﺸﺎﻛﻠﻬﺎ ﺍﳌﺎﺋﻴﺔ ﻋﻦ ﻃﺮﻳﻖ ﺍﳌﻔﺎﻭﺿﺎﺕ ﺍﳌﺸﺘﺮﻛﺔ ﻭﺇﳚـﺎﺩ‬ ‫ﺍﳊﻠﻮﻝ ﺍﳌﻨﺎﺳﺒﺔ ﺩﻭﻥ ﺍﻟﺴﻤﺎﺡ ﻷﻱ ﺗﺪﺧﻞ ﺃﺟﻨﱯ ﻻ ﻳﻬﻤﻪ ﺳﻮﻯ ﺍﳋﺮﺍﺏ ﻭﺍﻟﺪﻣﺎﺭ ﻭﺍﻟﺘﻔﺮﻗﺔ‪.‬‬ ‫ﺍﳋﺎﲤﺔ‪:‬‬ ‫ﳔﻠﺺ ﳑﺎ ﺗﻘﺪ‪‬ﻡ ﺇﱃ ﺃﻥ ﺍﻟﻘﺎﺭﺓ ﺍﻹﻓﺮﻳﻘﻴﺔ ﺑﺬﺍ‪‬ﺎ ﻣﺴﺘﻬﺪﻓﺔ ﺑﺎﻟﺪﺭﺟﺔ ﺍﻷﻭﱃ ﺩﺍﺧﻞ ﺍﳌﺨﻄﱠﻂ ﺍﻟﺼﻬﻴﻮﱐ‬ ‫ﺍﻟﺬﻱ ﻳﻀﻊ ﺑﻌﺾ ﻣﻨﺎﻃﻘﻬﺎ ﻛﻤﻮﺍﻗﻊ "ﺗﺒﺎﺩﻟﻴﺔ" ﺃﻭ "ﺍﺣﺘﻴﺎﻃﻴﺔ" ﰲ ﺣﺎﻟـﺔ ‪‬ﺪﻳـﺪ ﺍﳌﺮﻛـﺰ ﺍﻷﺻـﻠﻲ‬ ‫)ﻓﻠﺴﻄﲔ(‪ ،‬ﺃﻭ ﺣﱴ ﰲ ﺣﺎﻟﺔ ﺗﻌﺮ‪‬ﺽ ﺑﻌﺾ ﺍﳉﻤﺎﻋﺎﺕ ﺍﻟﻴﻬﻮﺩﻳﺔ ﰲ ﻣﻨﺎﻃﻖ ﺃﺧﺮﻯ ﻣﻦ ﺍﻟﻌﺎﱂ ﻟﻠﺨﻄـﺮ‪،‬‬ ‫ﻭﺇﻥ ﻛﻨﺎ ﻗﺪ ﺃﺷﺮﻧﺎ ﺇﱃ ﺃﻥ ﻣﻨﻄﻘﺔ ﺷﺮﻕ ﺇﻓﺮﻳﻘﻴﺎ )ﺇﺛﻴﻮﺑﻴﺎ – ﺟﻨﻮﺏ ﺍﻟﺴﻮﺩﺍﻥ‪ -‬ﴰﺎﻝ ﺃﻭﻏﻨﺪﺓ( ﺗـﺸﻜﱢﻞ‬ ‫ﺃﺣﺪ ﻫﺬﻩ ﺍﳌﻮﺍﻗﻊ‪ ،‬ﻓﻠﻴﺲ ﻫﻨﺎﻙ ﻣﺎ ﳝﻨﻊ ﻣﻦ ﺃﻥ ﺗﺸﻜﱢﻞ ﺟﻨﻮﺏ ﻧﻴﺠﲑﻳﺎ ﻣﻮﻗﻌ‪‬ﺎ ﺛﺎﻧﻴ‪‬ﺎ )ﺣﻴـﺚ ﻣﻨـﺎﻃﻖ‬

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‫ﺍﻻﻳﺒﻮ(‪ ،‬ﻭﺃﻥ ﺗﺸﻜﱢﻞ ﺟﻨﻮﺏ ﺇﻓﺮﻳﻘﻴﺎ ﻣﻮﻗﻌ‪‬ﺎ ﺛﺎﻟﺜﹰﺎ ﰲ ﺷﻜﻞ ﻳﺸﺒﻪ ﺍﳌﺜﻠﱠﺚ ﻻﺣﺘﻮﺍﺀ ﺍﳌـﺪ ﺍﻹﺳـﻼﻣﻲ ﰲ‬ ‫ﺇﻓﺮﻳﻘﻴﺎ ﲤﻬﻴﺪ‪‬ﺍ ﻟﻠﻘﻀﺎﺀ ﻋﻠﻴﻪ‪.‬‬ ‫ﻭﻗﺪ ﻛﺸﻔﺖ ﺍﻟﺪﺭﺍﺳﺔ ﺃﻥ ﻣﻦ ﺃﻫﻢ ﺍﻷﻫﺪﺍﻑ ﺍﻟﱵ ﺳﻌﺖ ﺇﺳﺮﺍﺋﻴﻞ ﺇﱃ ﲢﻘﻴﻘﻬﺎ ﰲ ﺍﻟﻘﺎﺭﺓ ﺍﻟﺴﻤﺮﺍﺀ‬ ‫ﻫﻮ ﺿﻤﺎﻥ ﺑﻘﺎﺀ ﺍﺳﺮﺍﺋﻴﻞ ﻭﻭﺟﻮﺩﻫﺎ ﻭﺿﻤﺎﻥ ﺃﻣﻨﻬﺎ‪ ،‬ﻓﻘﺪ ﺍﺗﺎﺣﺖ ﳍﺎ ﺍﻟﺒﻴﺌﺔ ﺍﻹﻓﺮﻳﻘﻴﺔ ﳎﺎﻻ ﻟﻜﺴﺮ ﺣﺎﺟﺰ‬ ‫ﻋﺰﻟﺘﻬﺎ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻟﻄﻮﻕ ﺍﳌﻔﺮﻭﺽ ﺳﻴﺎﺳﻴﺎ ﻭﺍﻗﺘﺼﺎﺩﻳﺎ ﻭﺍﳋﺮﻭﺝ ﻣﻦ ﻃﻮﻕ ﺍﻟﻌﺰﻟﺔ ﺍﻻﻗﻠﻴﻤﻲ ﺍﳌﻔﺮﻭﺽ ﺍﱃ‬ ‫ﻣﺎ ﻭﺭﺍﺀ ﺍﻓﺮﻳﻘﻴﺎ ﻭﻫﻮ ﻣﺎ ﻛﺎﻥ ﻳﻬﻤﻬﺎ ﰲ ﺳﻌﻴﻬﺎ ﻟﻠﺤﺼﻮﻝ ﻋﻠﻰ ﺗﺄﻳﻴﺪ ﺩﻭﱄ ﺃﻛﱪ‪ ،‬ﺇﺿﺎﻓﺔ ﺍﱃ ﺃﻫـﺪﺍﻓﻬﺎ‬ ‫ﰲ ﺗﻄﻮﻳﻖ ﺍﻷﻣﻦ ﺍﳌﺎﺋﻲ ﺍﻟﻌﺮﰊ ﻭ‪‬ﺪﻳﺪ ﺃﻣﻦ ﻣﻴﺎﻩ ﺍﻟﻨﻴﻞ ﻋﺪﺍ ﻋﻦ ﺍﻟﺴﻴﻄﺮﺓ ﻋﻠﻰ ﺍﳌﻼﺣﺔ ﰲ ﺍﻟﺒﺤﺮ ﺍﻷﲪﺮ‬ ‫ﻋﱪ ﺍﻟﺴﻴﻄﺮﺓ ﻋﻠﻰ ﻣﻮﺍﻧﺌﻪ‪ ،‬ﻛﻤﺎ ﺃﻥ ﻗﻀﻴﺔ ﺍﻟﺴﻴﻄﺮﺓ ﻋﻠﻰ ﺍﻗﺘﺼﺎﺩﻳﺎﺕ ﺍﻟﺪﻭﻝ ﺍﻟﻌﺮﺑﻴﺔ ﺗﺪﺧﻞ ﺿﻤﻦ ﻫﺬﺍ‬ ‫ﺍﳍﺪﻑ‪ ،‬ﺇﺿﺎﻓﺔ ﳋﻠﻖ ﺗﻴﺎﺭﺍﺕ ﻣﻨﺎﻫﻀﺔ ﻟﻠﻌﺮﺏ ﻭﻣﺆﻳﺪﺓ )ﻹﺳﺮﺍﺋﻴﻞ( ﰲ ﺇﻓﺮﻳﻘﻴﺎ‪.‬‬ ‫ﰎ ﲝﻤﺪ ﺍﷲ‬ ‫ﺍﳌﺮﺍﺟﻊ‪:‬‬ ‫ﺑﺮﻭﺱ‪ .‬ﺗﻴﺪﻱ‪1982.‬ﻡ‪ .‬ﺍﻟﻌﻼﻗﺎﺕ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ ﺍﻹﻓﺮﻳﻘﻴﺔ ﺑﲔ ﺍﻷﻣﺲ ﻭﺍﻟﻴﻮﻡ‪ .‬ﻧـﺸﺮﺓ ﻣﺆﺳـﺴﺔ‬ ‫ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻔﻠﺴﻄﻴﻨﻴﺔ‪ .‬ﺑﲑﻭﺕ‪ .‬ﺍﻟﻌﺪﺩ ﺭﻗﻢ ‪.1‬‬ ‫ﺑﻮﻋﺸﺔ‪.‬ﳏﻤﺪ‪ .‬ﺍﻟﺘﻐﻠﻐﻞ ﺍﻹﺳﺮﺍﺋﻴﻠﻲ ﰲ ﺇﻓﺮﻳﻘﻴﺎ‪ .‬ﺍﻷﺭﺽ ﺍﻟﺴﻮﺩﺍﺀ ﺍﳌﻮﻋـﻮﺩﺓ‪ .‬ﳎﻠـﺔ ﺍﻟﻔﺮﺳـﺎﻥ‪.‬‬ ‫ﺃﻏﺴﻄﺲ ‪1990‬ﻡ‪.‬‬ ‫ﺟﻮﻟﺪﻣﺎﻥ‪ .‬ﻧﺎﺣﻮﻡ‪1985.‬ﻡ‪ .‬ﺇﺳﺮﺍﺋﻴﻞ ﺇﱃ ﺃﻳﻦ‪ .‬ﺗﺮﲨﺔ ﺩ‪ .‬ﻧﺴﻤﻲ ﺍﳋﻮﺭﻱ‪ .‬ﺑﲑﻭﺕ ﻭﺩﻣﺸﻖ‪ .‬ﺩﺍﺭ‬ ‫ﺍﳌﺸﺮﻕ ﺍﻟﻌﺮﰊ ﺍﻟﻜﺒﲑ‪.‬‬

‫ﲪﺎﺩ‪ .‬ﳎﺪﻱ‪1986 .‬ﻡ‪ .‬ﺇﺳﺮﺍﺋﻴﻞ ﻭﺇﻓﺮﻳﻘﻴﺎ ‪ -‬ﺩﺭﺍﺳﺔ ﰲ ﺇﺩﺍﺭﺓ ﺍﻟﺼﺮﺍﻉ ﺍﻟﺪﻭﱄ‪ -‬ﺍﻟﻘﺎﻫﺮﺓ‪.‬‬ ‫ﺩﺍﺭ ﺍﳌﺴﺘﻘﺒﻞ ﺍﻟﻌﺮﰊ‪.‬‬ ‫ﲪﺎﺩ‪ .‬ﳎﺪﻱ‪ .‬ﺃﻏﺴﻄﺲ‪1982 .‬ﻡ‪.‬ﺃﻓﺮﻳﻘﻴﺔ ﰲ ﺍﻟﺘﻮﺟﻪ ﺍﻹﺳﺮﺍﺋﻴﻠﻲ‪ ،‬ﳎﻠﺔ ﺷﺆﻭﻥ ﻋﺮﺑﻴﺔ‪.18 .‬‬

‫ﺍﻟﺪﻋﻴﺞ‪ .‬ﻣﺸﻌﺎﻥ ﺑﻦ ﳏﻤﺪ‪1990 .‬ﻡ‪ .‬ﺍﻟﺘﻐﻠﻐﻞ ﺍﻹﺳﺮﺍﺋﻴﻠﻲ ﻭﻣﺪﻯ ﺗﺄﺛﲑ ﺍﻟﺘﻌﺎﻭﻥ ﺍﻟﻌﺮﰊ ﺍﻹﻓﺮﻳﻘﻲ‬ ‫ﻣﻦ ‪1983 -1973‬ﻡ‪ .‬ﺷﺆﻭﻥ ﻋﺮﺑﻴﺔ‪.18 - 17 .‬‬ ‫ﺍﻟﺸﺮﺍﰊ‪.‬ﳏﺒﺎﺕ ﺇﻣﺎﻡ‪1982 .‬ﻡ‪ .‬ﺍﻟﻮﺟﻮﺩ ﺍﻹﺳﺮﺍﺋﻴﻠﻲ ﻭﺍﻟﻌﺮﰊ ﰲ ﺇﻓﺮﻳﻘﻴـﺎ – ﺩﺭﺍﺳـﺔ ﺍﻗﺘـﺼﺎﺩﻳﺔ‬ ‫ﺳﻴﺎﺳﻴﺔ ‪ .-‬ﺍﻟﻘﺎﻫﺮﺓ‪ .‬ﺩﺍﺭ ﺍﳌﻌﺎﺭﻑ‪.‬‬ ‫ﺍﻟﻌﺎﺑﺪ‪ .‬ﺇﺑﺮﺍﻫﻴﻢ‪1968 .‬ﻡ‪.‬ﺳﻴﺎﺳﺔ ﺇﺳﺮﺍﺋﻴﻞ ﺍﳋﺎﺭﺟﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪ .‬ﻣﺮﻛﺰ ﺍﻷﲝﺎﺙ‪ .‬ﻣﻨﻈﻤﺔ ﺍﻟﺘﺤﺮﻳﺮ‬ ‫ﺍﻟﻔﻠﺴﻄﻴﻨﻴﺔ‪.‬‬ ‫ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﻋﻮﺍﻃﻒ‪ .‬ﻭﺣﻠﻤﻲ ﺷﻌﺮﺍﻭﻱ‪ .1985 .‬ﺇﺳـﺮﺍﺋﻴﻞ ﻭﺇﻓﺮﻳﻘﻴـﺎ ‪.1985 – 1948‬‬ ‫ﺍﻟﻘﺎﻫﺮﺓ‪ .‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺍﻟﻌﺮﺏ‪..‬‬ ‫ﻋﺒﺪ ﺍﻟﺮﲪﻦ‪ .‬ﻋﻮﺍﻃﻒ‪1974 .‬ﻡ‪ .‬ﺇﺳﺮﺍﺋﻴﻞ ﻭﺇﻓﺮﻳﻘﻴﺎ‪1973 -1948 -‬ﻡ – ﺑﲑﻭﺕ‪ .‬ﻣﺮﻛـﺰ‬ ‫ﺍﻷﲝﺎﺙ ﺍﻟﻔﻠﺴﻄﻴﻨﻴﺔ‪.‬‬

‫ﻋﺎﺩﻝ ﳏﻤﺪ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﻐﺮﻳﺎﱐ ‪57 -‬‬

‫ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ‪ .‬ﻣﺪﺛﺮ‪ .‬ﻧﻈﺮﺓ ﺇﻓﺮﻳﻘﻴﺎ ﻟﻠﺼﺮﺍﻉ ﺍﻟﻌﺮﰊ ﺍﻹﺳﺮﺍﺋﻴﻠﻲ" ﲝﺚ ﻗـﺪﻡ ﺇﱃ ﻧـﺪﻭﺓ ﺍﻟﻌـﺮﺏ‬ ‫ﻭﺇﻓﺮﻳﻘﻴﺎ ﺍﻟﱵ ﻋﻘﺪﺕ ﺑﻌﻤﺎﻥ ﺍﻷﺭﺩﻥ ﰲ ﺇﺑﺮﻳﻞ ‪ .1983‬ﺑﲑﻭﺕ‪ .‬ﻣﺮﻛﺰ ﺩﺭﺍﺳﺎﺕ ﺍﻟﻮﺣﺪﺓ ﺍﻟﻌﺮﺑﻴﺔ‪ .‬ﻳﻨﺎﻳﺮ‬

‫‪.1984‬‬

‫ﻋﺮﺩﻭﻛﻲ‪ .‬ﳛﲕ‪1971 .‬ﻡ‪ .‬ﺍﻟﻌﻼﻗﺎﺕ ﺍﳋﺎﺭﺟﻴﺔ ﻹﺳﺮﺍﺋﻴﻞ‪ .‬ﺑﲑﻭﺕ‪ .‬ﻣﺮﻛﺰ ﺍﻷﲝﺎﺙ ﺍﻟﻔﻠﺴﻄﻴﻨﻴﺔ‪.‬‬ ‫ﻋﻮﺩﺓ‪ .‬ﻋﺒﺪ ﺍﳌﻠﻚ‪1966 .‬ﻡ‪ .‬ﺍﻟﻨﺸﺎﻁ ﺍﻹﺳﺮﺍﺋﻴﻠﻲ ﰲ ﺇﻓﺮﻳﻘﻴﺎ‪ .‬ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﺍﳌﻄﺒﻌﺔ ﺍﻟﻌﺎﳌﻴﺔ‪..‬‬ ‫ﻋﻮﺩﺓ‪ .‬ﻋﺒﺪ ﺍﳌﻠﻚ‪1965.‬ﻡ‪ .‬ﺍﻟﻌﺪﺩ ﺭﻗﻢ ‪ .2‬ﺃﻛﺘﻮﺑﺮ ﺇﻓﺮﻳﻘﻴﺎ ﻭﺍﳌﻨﻈﻤﺎﺕ ﺍﻷﻣﺮﻳﻜﻴﺔ ﺍﻟﺴﻮﺩﺍﺀ‪.‬ﳎﻠﺔ‬ ‫ﺍﻟﺴﻴﺎﺳﺔ ﺍﻟﺪﻭﻟﻴﺔ‪ .‬ﺍﻟﻘﺎﻫﺮﺓ‪ .‬ﻣﺆﺳﺴﺔ ﺍﻷﻫﺮﺍﻡ‪.‬‬ ‫ﺍﻟﻌﻮﻳﺶ‪ .‬ﳏﻤﺪ ﻋﻠﻲ‪1972.‬ﻡ‪ .‬ﺳﻴﺎﺳﺔ ﺇﺳﺮﺍﺋﻴﻞ ﺍﳋﺎﺭﺟﻴﺔ ﰲ ﺇﻓﺮﻳﻘﻴﺎ‪ .‬ﺍﻟﻘﺎﻫﺮﺓ‪ .‬ﺍﳌﻄﺒﻌـﺔ ﺍﻟﻔﻨﻴـﺔ‬ ‫ﺍﳊﺪﻳﺜﺔ‪.‬‬ ‫ﺍﻟﻌﻮﻳﲏ‪ .‬ﳏﻤﺪ ﻋﻠﻲ‪ .‬ﻧﻮﻓﻤﱪ ‪1965‬ﻡ‪.‬ﺳﻴﺎﺳﺔ ﺇﺳﺮﺍﺋﻴﻞ ﺍﳋﺎﺭﺟﻴﺔ ﰲ ﺇﻓﺮﻳﻘﻴﺔ‪ .‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﺍﳌﻄﺒﻌﺔ‬ ‫ﺍﻟﻔﻨﻴﺔ ﺍﳊﺪﻳﺜﺔ‪.‬‬ ‫ﻓﻠﻴﻔﻞ‪ .‬ﺍﻟﺴﻴﺪ ﻋﻠﻲ ﺃﲪﺪ‪ .1978 .‬ﺍﻷﺻﻮﻝ ﺍﻟﺘﺎﺭﳜﻴﺔ ﻟﻠﺘﻔﺮﻗﺔ ﺍﻟﻌﻨﺼﺮﻳﺔ ﰲ ﺟﻨﻮﺏ ﺇﻓﺮﻳﻘﻴﺎ‪ .‬ﺩﺭﺍﺳﺔ‬ ‫ﰲ ﻛﺘﺎﺏ ﺍﻟﻨﻈﺎﻡ ﺍﻟﻌﻨﺼﺮﻱ ﰲ ﺟﻨﻮﺏ ﺇﻓﺮﻳﻘﻴﺎ ﺑﲔ ﺍﻟﻨﻈﺮ ﻭﺍﳌﻤﺎﺭﺳﺔ‪ .‬ﺍﻟﻘﺎﻫﺮﺓ‪ .‬ﻣﺮﻛﺰ ﺍﲢﺎﺩ ﺍﶈـﺎﻣﲔ‬ ‫ﺍﻟﻌﺮﺏ ﻟﻠﺒﺤﻮﺙ ﻭﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻘﺎﻧﻮﻧﻴﺔ‪..‬‬ ‫ﺍﻟﻘﺎﺿﻲ‪ .‬ﻟﻴﻠﻰ‪1967 .‬ﻡ‪ .‬ﺍﳍﺴﺘﺪﺭﻭﺕ‪ .‬ﺑﲑﻭﺕ‪ .‬ﻣﺮﻛﺰ ﺍﻷﲝﺎﺙ ﺍﻟﻔﻠﺴﻄﻴﻨﻴﺔ‪.‬‬ ‫ﺍﻟﻜﺎﺷﻒ‪ .‬ﺍﻟﻌﻤﻴﺪ ﺧﺎﻟﺪ ﺯﻛﺮﻳﺎ ﺣﺴﻦ ﺣﺴﲔ‪ .‬ﺇﺳﺮﺍﺋﻴﻞ ﻭﺍﻟﻘﺎﺭﺓ ﺍﻟﺴﻮﺩﺍﺀ‪ .‬ﳎﻠﺔ ﺍﻟﺪﻓﺎﻉ‪ .‬ﳎﻠـﺔ‬ ‫ﺍﻟﻘﻮﺍﺕ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ ﺍﳌﺴﻠﺤﺔ‪ .‬ﺍﻟﻌﺪﺩ ‪.132‬‬ ‫ﺍﳌﺸﻮﺧﻲ‪ .‬ﲪﺪ ﺳﻠﻴﻤﺎﻥ‪1972 .‬ﻡ‪ .‬ﺍﻟﺘﻐﻠﻐﻞ ﺍﻻﻗﺘﺼﺎﺩﻱ ﺍﻹﺳﺮﺍﺋﻴﻠﻲ ﰲ ﺇﻓﺮﻳﻘﻴﺎ‪ .‬ﺍﻟﻘـﺎﻫﺮﺓ‪ .‬ﺩﺍﺭ‬ ‫ﺍﳉﺎﻣﻌﺎﺕ ﺍﳌﺼﺮﻳﺔ‪.‬‬ ‫ﺍﳌﻔﻠﺢ‪ .‬ﻋﺰ ﺍﻟﺪﻳﻦ‪ .‬ﺭﺍﻫﻨﻴﺔ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ ﺍﻹﻓﺮﻳﻘﻴﺔ ﻭﻣﺴﺘﻘﺒﻠﻬﺎ ﰲ ﻋﺎﱂ ﻣﺘﻐﲑ‪ .‬ﳎﻠﺔ ﺍﻟﱪﳌﺎﻥ‬ ‫ﺍﻟﻌﺮﰊ‪ .‬ﺍﻟﺴﻨﺔ ﺍﻟﺮﺍﺑﻌﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‪ .‬ﺍﻟﻌﺪﺩ ﺍﻟﺜﺎﻣﻦ ﻭﺍﻟﺜﻤﺎﻧﻮﻥ‪ .‬ﺗﺸﺮﻳﻦ ﺍﻟﺜﺎﱐ‪ .‬ﻧﻮﻓﻤﱪ‪2003 .‬ﻡ‪.‬‬ ‫ﺍﳌﺼﺮﻱ‪ .‬ﲨﻴﻞ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ‪1996 .‬ﻡ‪ .‬ﺣﺎﺿﺮ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻭﻗﻀﺎﻳﺎﻩ ﺍﳌﻌﺎﺻﺮﺓ‪ .‬ﺟـ ‪.2‬‬ ‫ﺩﺍﺭ ﺃﻡ ﺍﻟﻘﺮﻯ‪ .‬ﻋﻤﺎﻥ‪ .‬ﺍﻷﺭﺩﻥ‪.‬‬ ‫ﻳﻮﻧﺲ‪ .‬ﳏﻤﺪ ﺍﳌﱪﻭﻙ‪1994 .‬ﻡ‪ .‬ﺩﻭﺭ ﻟﻴﺒﻴﺎ ﰲ ﻣﺴﺎﺭ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻹﻓﺮﻳﻘﻴـﺔ‪1969 ،‬ﻡ‪-‬‬ ‫‪1977‬ﻡ(‪ .‬ﺍﻟﺸﺮﻛﺔ ﺍﻟﻌﺎﻣﺔ ﻟﻠﻮﺭﻕ ﻭﺍﻟﻄﺒﺎﻋﺔ‪ ،‬ﺍﻟﺰﺍﻭﻳﺔ‪ .‬ﻟﻴﺒﻴﺎ‪.‬‬ ‫‪Julian Amery.1961. The life of Joseph Chamberlin, Vol 4, London: Macmillan.‬‬

‫ﺍﻟﺪﻛﺘﻮﺭ ﻋﺎﺩﻝ ﳏﻤﺪ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﻐﺮﻳﺎﱐ‬ ‫‪Kolej Universiti Islam Malaysia‬‬ ‫‪Tingkat 15 Menara A‬‬ ‫‪Pesiaran MPAJ‬‬

ISoIT

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Jalan Pandan Utama Pandan Indah 55100 Kuala Lumpur

‫ﺍﳌﺒﺎﺩﺉ ﺍﻟﻌﺎﻣﺔ ﻟﻠﻔﻜﺮ ﺍﻷﺻﻮﱄ ﺍﻹﺳﻼﻣﻲ ﰲ ﺗﻌﺎﻣﻠﻪ ﻣﻊ ﺍﻟﻨﺺ‬ ‫ﺃﹶﳝﻦ ﺻﺎﱀ‬

‫ﺚ‬ ‫ﺤ ‪‬‬ ‫ﺺ ﺍﻟ‪‬ﺒ ‪‬‬ ‫‪‬ﻣﹶﻠﺨ‪ ‬‬ ‫ﺤﻜﹸـ ‪‬ﻢ ‪‬ﻋﻠﹾـ ‪‬ﻢ‬ ‫ﺖ ﻭ‪‬ﻻ ﺗ‪‬ﺰﺍﻝﹸ ‪‬ﺗ ‪‬‬ ‫ﺉ ﺍﹾﻟ ﹸﻜﻠﱢﻴ‪ ‬ﺔ ﺍﱠﻟ‪‬ﺘ ‪‬ﻲ ‪‬ﺣ ﹶﻜ ‪‬ﻤ ‪‬‬ ‫ﺽ( ﺍ ﹶﳌﺒ‪‬ﺎ ‪‬ﺩ ﹺ‬ ‫ﺤﺚﹸ ﺇﱃ )ﺍ ‪‬ﺳ‪‬ﺘ ﹾﻘﺮ‪‬ﺍ ِﺀ( ‪‬ﻭ) ‪‬ﻋ ‪‬ﺮ ﹺ‬ ‫‪‬ﺭﻣ‪‬ﻰ ‪‬ﻫﺬﹶﺍ ﺍﻟ‪‬ﺒ ‪‬‬ ‫ﺴ‪‬ﺒ ‪‬ﺔ‬ ‫ﺚ ﺑﺎﻟ‪‬ﻨ ‪‬‬ ‫ﺤ ‪‬‬ ‫ﺠ‪‬ﻴ ﹶﺔ ﺍﻟ‪‬ﺒ ‪‬‬ ‫ﺺ ﺍﹾﻟ ‪‬ﺪ‪‬ﻳﹺﻨ ‪‬ﻲ‪ .‬ﻫﺬﺍ ﺍﻟﻌ‪‬ﻠ ‪‬ﻢ ﺍﱠﻟﺬ‪‬ﻱ ‪‬ﻳ ‪‬ﺮﺳ‪‬ﻢ‪ ‬ﻣ‪‬ﻨ ‪‬ﻬ ﹺ‬ ‫ﹸﺃﺻ‪‬ﻮ ﹺﻝ ﺍﻟ ‪‬ﻔ ﹾﻘ ‪‬ﻪ ﺍ ِﻹﺳ‪‬ﻼﻣ‪‬ﻲ ‪‬ﻓ ‪‬ﻲ ‪‬ﺗﻌ‪‬ﺎﻣ‪‬ﻠ ‪‬ﻪ ‪‬ﻣ ‪‬ﻊ ﺍﻟ‪‬ﻨ ‪‬‬ ‫‪‬ﻟ ﹾﻠﻌ‪‬ﻠﹸ ‪‬ﻮ ﹺﻡ ﺍﻟ ‪‬ﺪ‪‬ﻳﹺﻨ‪‬ﻴ ‪‬ﺔ ﺍ ُﻷ ‪‬ﺧﺮ‪‬ﻯ ﻭ‪‬ﺍﻟ ‪‬ﻔ ﹾﻜ ﹺﺮ ﺍﻹﺳ‪‬ﻼ ‪‬ﻣ ‪‬ﻲ ﹺﺑﻌ‪‬ﺎ ‪‬ﻣ ‪‬ﺔ‪.‬‬ ‫ﲔ‪.‬‬ ‫ﻕ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍ ُﻷﺻ‪‬ﻮ‪‬ﻟ‪‬ﻴ ‪‬‬ ‫ﺤﻞﱡ ﺍ‪‬ﺗﻔﹶﺎ ﹴ‬ ‫ﺉ ﻋ‪‬ﺎ ‪‬ﻣﺔ‪ ،‬ﻫ ‪‬ﻲ ‪‬ﺗ ﹾﻘ ﹺﺮ‪‬ﻳ‪‬ﺒﹰﺎ ‪‬ﻣ ‪‬‬ ‫ﺻ ﹶﻞ ﺇﱃ ‪‬ﺳ‪‬ﺘ ‪‬ﺔ ‪‬ﻣﺒ‪‬ﺎ ‪‬ﺩ ‪‬‬ ‫ﻉ ﺍﻟﺒ‪‬ﺎ ‪‬ﺣﺚﹸ ﹶﺃ ﹾﻥ ‪‬ﻳ‪‬ﺘ ‪‬ﻮ ‪‬‬ ‫ﻭ‪‬ﻟ ﹶﻘ ‪‬ﺪ ﺍ ‪‬ﺳ‪‬ﺘﻄﹶﺎ ‪‬‬ ‫ﺻ ‪‬ﺪﻕ‪‬‬ ‫ﻭ‪‬ﻫ ‪‬ﺬ ‪‬ﻩ ﺍ ﹶﳌﺒ‪‬ﺎ ‪‬ﺩﺉ‪ ‬ﻫ ‪‬ﻲ‪ :‬ﺃ ‪‬ﻭ ﹰﻻ‪ :‬ﺭﺑ‪‬ﺎﹺﻧﻴ‪ ‬ﹸﺔ ﺍﻟ‪‬ﻨﺺ‪ ،‬ﻭ‪‬ﺗ‪‬ﻨ‪‬ﺒ‪‬ﺜﻖ‪ ‬ﻋ‪‬ﻨﻪ‪ ‬ﻣﺒ‪‬ﺎ ‪‬ﺩﺉ‪ ‬ﹶﻓ ‪‬ﺮ ‪‬ﻋ‪‬ﻴ ﹲﺔ ﹶﺃ ‪‬ﺭ‪‬ﺑ ‪‬ﻌ ﹲﺔ ‪‬ﻫ ‪‬ﻲ‪ :‬ﺣ‪‬ﺎ ‪‬ﻛ ‪‬ﻤ‪‬ﻴﺔﹸ ﺍﻟ‪‬ﻨﺺ‪ ،‬‬ ‫ﺺ‪ .‬ﺛﺎﻧﹺﻴﹰﺎ‪ :‬ﻋ ‪‬ﺮﹺﺑ‪‬ﻴﺔﹸ ﺍﻟ‪‬ﻨﺺ‪ ،‬ﻭ‪‬ﺗ‪‬ﻨ‪‬ﺒ‪‬ﺜﻖ‪ ‬ﻋ‪‬ﻨﻪ‪ ‬ﻣﺒ‪‬ﺎ ‪‬ﺩﺉ‪ ‬ﹶﻓ ‪‬ﺮ ‪‬ﻋ‪‬ﻴ ﹲﺔ ﺛﹶﻼﹶﺛ ﹲﺔ ‪‬ﻫ ‪‬ﻲ‪ :‬ﺫﹶﺍ‪‬ﺗﻴ‪‬ـ ﹸﺔ‬ ‫ﺍﻟ‪‬ﻨﺺ‪ ،‬ﻛﻔﹶﺎ‪‬ﻳﺔﹸ ﺍﻟ‪‬ﻨﺺ‪ ،‬ﺗ‪‬ﻮﺍﹸﻓ ‪‬ﻘﻴ‪ ‬ﹸﺔ ﺍﻟ‪‬ﻨ ‪‬‬ ‫ﺺ‪.‬‬ ‫ﺺ‪ .‬ﺭ‪‬ﺍﺑﹺﻌﹰﺎ‪ :‬ﻋ ‪‬ﻤ ‪‬ﻮ ‪‬ﻣﻴ‪ ‬ﹸﺔ ﺍﻟـ‪‬ﻨ ‪‬‬ ‫ﺺ‪ .‬ﺛﹶﺎﻟ‪‬ﺜﹰﺎ‪ :‬ﺗ ‪‬ﻌ ‪‬ﺪﺩ‪ ‬ﺃ‪‬ﺑﻌ‪‬ﺎ ‪‬ﺩ ﺩ‪‬ﻻﹶﻟ ‪‬ﺔ ﺍﻟ‪‬ﻨ ‪‬‬ ‫ﺍﻟ‪‬ﻨﺺ‪ ،‬ﻭ‪‬ﺗ ‪‬ﻌ ‪‬ﺪ ‪‬ﺩ‪‬ﻳﺔﹸ ‪‬ﻗﺮ‪‬ﺍ َﺀ ‪‬ﺓ ﺍﻟ‪‬ﻨﺺ‪ ،‬ﻭﻭ‪‬ﺍ‪‬ﻗ ‪‬ﻌ‪‬ﻴﺔﹸ ﺍﻟ‪‬ﻨ ‪‬‬ ‫ﺺ‪.‬‬ ‫ﺺ‪ .‬ﺳ‪‬ﺎﺩ‪‬ﺳﹰﺎ‪ :‬ﻏﹶﺎ‪‬ﺋﻴ‪ ‬ﹸﺔ ﺍﻟ‪‬ﻨ ‪‬‬ ‫ﺧﺎﻣ‪‬ﺴﹰﺎ‪ :‬ﺗﻜﹶﺎﻣ‪‬ﻠ‪‬ﻴﺔﹸ ﺍﻟ‪‬ﻨ ‪‬‬ ‫ﺴ ﹺﻢ ﺍﻟﻠﱠ ‪‬ﻪ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ﹺﻦ ﺍﻟ ‪‬ﺮ ‪‬ﺣ‪‬ﻴ ﹺﻢ‬ ‫ﹺﺑ ‪‬‬ ‫ﺍﳌﹸ ﹶﻘ ‪‬ﺪ ‪‬ﻣﺔﹸ‬ ‫)ﹸﺃﺻ‪‬ﻮ ﹸﻝ ﺍﹾﻟ ِﻔ ﹾﻘ ِﻪ ﻫ‪َ ‬ﻮ ﺍﱠﻟﺬِﻱ َﻳ ﹾﻘﻀِﻲ ﻭَﻻ ‪‬ﻳ ﹾﻘﻀَﻰ َﻋ ﹶﻠ ‪‬ﻴ ِﻪ(‪.‬‬ ‫ﺤ‪‬ﺘﻠﱡﻬﺎ ﻋﻠـ ‪‬ﻢ‬ ‫ﺼﻮ‪ ‬ﺭ ﺍﳌﻨـﺰﹺﻟ ﹶﺔ ﺍﻟﱵ ‪‬ﻳ ‪‬‬ ‫ﺤﻘﱢ ‪‬ﻖ ﺍﺑ ‪‬ﻦ ‪‬ﺩﻗ‪‬ﻴ ﹺﻖ ﺍﻟﻌ‪‬ﻴﺪ)‪ ،(162‬ﻭﻗﻮﻟﹸﻪ ﻫﺬﺍ ﻳ‪ ‬‬ ‫ﻫﺬﺍ ﻣﺎ ﻗﺎﹶﻟﻪ‪ ‬ﺍﻟﻌ‪‬ﻼ ‪‬ﻣﺔﹸ ﺍﹾﻟ ‪‬ﻤ ‪‬‬ ‫ﻚ‬ ‫ﲔ ﺍﻟﻌﻠﻮ ﹺﻡ ﺍﻟﺪ‪‬ﻳﻨﻴ ‪‬ﺔ ﺍ ُﻷﺧ‪‬ﺮﻯ ﺑﹺﺼ ﹶﻔ‪‬ﺘ ‪‬ﻪ ﺍﻟﻌﻠ ‪‬ﻢ ﺍﳊﺎﻛ ‪‬ﻢ ﺃﻭ ﺍﻟﻘﹶﺎﺿ‪‬ﻲ ﺃﻭ ﻗﹸ ﹺﻞ ﺍﹾﻟﻤ‪ ‬ﻬ‪‬ﻴ ‪‬ﻤ ‪‬ﻦ ﻋﻠﻰ ﺗﻠـ ‪‬‬ ‫ﺃﺻﻮ ﹺﻝ ﺍﻟﻔ‪‬ﻘ ‪‬ﻪ ﺑ ‪‬‬ ‫ﺐ ﰲ ﺫﻟﻚ ﻭﺍﺿ ‪‬ﺢ ﻭﺑﺴﻴﻂﹲ‪ ،‬ﻭﻫﻮ ﺃ ﱠﻥ ﺍﻟﻌﻠﻮ ‪‬ﻡ ﺍﻟﺪﻳﻨﻴ ﹶﺔ ﹸﻛﻠﱠﻬﺎ )ﺍﻟﻜﻼﻡ‪ ،‬ﺍﻟﻔﻘﻪ‪ ،‬ﺍﻟﺘﻔـﺴﲑ‪،‬‬ ‫ﺍﻟﻌﻠﻮ ﹺﻡ‪ .‬ﻭﺍﻟﺴ‪‬ﺒ ‪‬‬ ‫)‪(163‬‬ ‫ﺏ ﻭﺍﻟ ‪‬‬ ‫ﺺ )=ﺍﻟﻜﺘﺎ ‪‬‬ ‫ﻒ ﺣ ‪‬ﻮ ﹶﻝ ﺍﻟ‪‬ﻨ ‪‬‬ ‫ﺴ‪‬ﻴ ‪‬ﺮ‪...‬ﺍﱁ( ‪‬ﺗ ﹾﻠ‪‬ﺘ ‪‬‬ ‫ﺍﳊﺪﻳﺚﹶ‪ ،‬ﺍﻟ ‪‬‬ ‫ﺴ‪‬ﺘ ‪‬ﻤ ‪‬ﺪ ﻣ‪‬ﻨﻪ‪ .‬ﻭﰲ ﺍﺳ‪‬ﺘ ‪‬ﻤﺪ‪‬ﺍﺩ‪‬ﻫﺎ ﻫﺬﺍ‬ ‫ﺴﻨ‪‬ﺔ( ‪‬ﻭ‪‬ﺗ ‪‬‬ ‫ﺸ ‪‬ﺮ ‪‬ﻋ‪‬ﻴ ﹶﺔ‬ ‫ﻚ ﺍﻟﻘﻮﺍﻋ ‪‬ﺪ ﺍﻟﱵ ﻳﺼ‪‬ﻨﻌ‪‬ﻬﺎ ﻭﻳﻬ‪‬ﻴﺌﹸﻬﺎ ﻭﳝ‪‬ﻨﺤ‪‬ﻬﺎ ﺍﻟ ‪‬‬ ‫ﺺ(‪ ،‬ﺗ‪‬ﻠ ‪‬‬ ‫ﻀ ‪‬ﻊ ﻟﹻ )ﻗﻮﺍﻋ ‪‬ﺪ ﺍﻟﺘ‪‬ﻌﺎﻣ‪ ‬ﹺﻞ ‪‬ﻣ ‪‬ﻊ ﺍﻟ‪‬ﻨ ‪‬‬ ‫ﺨ‪‬‬ ‫ﻻ ‪‬ﺑﺪ‪ ‬ﺃ ﹾﻥ ‪‬ﺗ ‪‬‬ ‫ﲔ ﹸﻛﻞﱢ ﺍﻟﻌ‪‬ﻠـﻮ ﹺﻡ‬ ‫ﺺ ﻭﺑ ‪‬‬ ‫ﲔ ﺍﻟ‪‬ﻨ ‪‬‬ ‫ﺴ ‪‬ﺮ ﺍﻟﺬﻱ ‪‬ﻳ ‪‬ﺮﹺﺑﻂﹸ ﺑ ‪‬‬ ‫ﳉ‪‬‬ ‫ﻋﻠ ‪‬ﻢ ﺃﺻﻮ ﹺﻝ ﺍﻟﻔ‪‬ﻘﻪ‪ .‬ﻓﻌﻠ ‪‬ﻢ ﺃﺻﻮﻝ ﺍﻟ ‪‬ﻔ ﹾﻘ ‪‬ﻪ ﻋﻠﻰ ﻫﺬﺍ ﻳ‪‬ﻌ ‪‬ﺪ ﺍ ‪‬‬ ‫ﺺ ﻭ‪‬ﺗ‪‬ﻨ ‪‬ﻬ ﹶﻞ ‪‬ﻣ‪‬ﻨﻪ‪ ‬ﺇﻻ ‪‬ﻋ‪‬ﺒ ‪‬ﺮ ﺫﻟﻚ ﺍﳉ‪‬ـﺴ‪‬ﺮ‪.‬‬ ‫ﺚ ﻻ ﺗﺴﺘﻄﻴ ‪‬ﻊ ﻫﺬﻩ ﺍﻟﻌﻠﻮ ‪‬ﻡ ﺃﻥ ‪‬ﺗ ﹺﺮ ‪‬ﺩ ﺇﱃ ﺍﻟ‪‬ﻨ ‪‬‬ ‫ﻒ ﺣﻮﻟﹶﻪ ﲝﻴ ﹸ‬ ‫ﺍﻟﱵ ﺗ‪‬ﻠﺘ ‪‬‬ ‫ﺤﺮ ﺍ ﹸﶈﻴﻂ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﱯ‪ ،‬ﺍﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ‪ ،‬ﻁ‪،1‬‬ ‫ﺸ ‪‬ﻲ‪ :‬ﳏﻤﺪ ﺑﻦ ‪‬ﺎﺩﺭ‪ ،‬ﺍﻟ‪‬ﺒ ‪‬‬ ‫)‪ (162‬ﻧ ﹶﻘﹶﻠﻪ‪ ‬ﻋﻦ ﻛﺘﺎﺑﻪ )ﺷﺮ‪‬ﺡ ﺍ ِﻹﹾﻟﻤ‪‬ﺎﻡ( ﺍﻟ ‪‬ﺰ ‪‬ﺭ ﹶﻛ ‪‬‬ ‫ﺝ‪ ،1‬ﺹ‪.14‬‬ ‫)‪ (163‬ﻟﻼﻃﱢﻼﻉ ﻋﻠﻰ ﻣﻌﺎﱐ ﻣﺼﻄﻠﺢ )ﺍﻟﻨﺺ( ﺍﻧﻈﺮ‪ :‬ﻗﺮﺍﺀﺓ ﻧﻘﺪﻳﺔ ﰲ ﻣ‪‬ﺼﻄﻠﺢ ﺍﻟﻨ‪‬ﺺ ﰲ ﺍﻟ ‪‬ﻔﻜﹾﺮ ﺍﻷﺻﻮﱄ‪ ،‬ﻟﻠﺒﺎﺣ‪‬ـﺚ‪.‬‬ ‫ﺍﳌﻨﺸﻮﺭ ﰲ ﳎﻠﺔ ﺇﺳﻼﻣﻴﺔ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﻧﺸﺮ ﺍﳌﻌﻬﺪ ﺍﻟﻌﺎﳌﻲ ﻟﻠﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻧﻴﻮﻳﻮﺭﻙ‪ ،‬ﺍﻟﻌﺪﺩ ‪.34-33‬‬

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‫‪ISoIT‬‬

‫ﺏ ﺍﻟﻌ‪‬ﻠﻮ ﹺﻡ ﺍﻟﺪﻳﻨﻴ ‪‬ﺔ ﻋﻠﻰ ﺍﹾﻟﻤ‪‬ﺸ‪‬ﺘ ‪‬ﻐ ﹺﻞ ﻓﻴﻬﺎ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﻋﺎ‪‬ﻟ ‪‬ﻤﹰﺎ ﺑﺄﺻﻮ ﹺﻝ ﺍﻟ ‪‬ﻔ ﹾﻘ ‪‬ﻪ‬ ‫ﻁ ﺃﺭﺑﺎ ﹺ‬ ‫ﺏ ﺍﺷﺘﺮﺍ ﹸ‬ ‫ﻭﻣﻦ ﻫﻨﺎ ﻻ ﻳ‪‬ﺴﺘﻐﺮ ‪‬‬ ‫ﺚ ﺃﻭ ﻓﻘﻴﻬﹰﺎ‪.‬‬ ‫ﻻ ‪‬ﺳ‪‬ﻴﻤ‪‬ﺎ ﺇﺫﺍ ﻛﺎ ﹶﻥ ‪‬ﻣ ﹶﻔﺴ‪‬ﺮﹰﺍ ﺃﻭ ﺷ‪‬ﺎ ﹺﺭ ‪‬ﺣﹰﺎ ﻟﻠﺤ‪‬ﺪﻳ ‪‬‬ ‫ﺾ‬ ‫ﺺ( ﺍﻟﱵ ﺃﻧﺘﺠ‪‬ﻬﺎ ﺍﻷﺻﻮ‪‬ﻟﻴ‪‬ﻮ ﹶﻥ ﻛﺜﲑ ﹲﺓ ﻭﻣﺘﻨﻮﻋﺔﹲ‪ ،‬ﺑﻌﻀ‪‬ﻬﺎ ﻣﺘ‪‬ﻔ ‪‬ﻖ ﻋﻠﻴ ‪‬ﻪ ﻭﺍﻟﺒﻌ ‪‬‬ ‫ﻭ)ﻗﻮﺍﻋ ‪‬ﺪ ﺍﻟﺘﻌﺎﻣ ﹺﻞ ﻣ ‪‬ﻊ ﺍﻟ‪‬ﻨ ‪‬‬ ‫ﻀ ‪‬ﺔ ﻋ‪‬ﻠﻤﻴ‪‬ـ ‪‬ﺔ‬ ‫ﺱ ﺍﻷﺻﻮﻟﻴ ‪‬ﺔ ﺍﳌﺨﺘﻠﻔ ‪‬ﺔ‪ .‬ﻭﰲ ﺳ‪‬ﺒﻴ ﹺﻞ ﺍﻟﻮ‪‬ﺻﻮ ﹺﻝ ﺇﱃ ‪‬ﻧ ‪‬ﻬ ‪‬‬ ‫ﲔ ﺍﳌﺪﺍﺭ ﹺ‬ ‫ﻑﺑ ‪‬‬ ‫ﺤﻞﱡ ﺟﹺﺪﺍ ﹴﻝ ﻭﺧ‪‬ﻼ ‪‬‬ ‫ﺍﻵﺧ ‪‬ﺮ ‪‬ﻣ ‪‬‬ ‫ﺻﹰﺎ ﺍﳌﺘ‪‬ﻔ ‪‬ﻖ‬ ‫ﺻﻌ‪‬ﻴ ‪‬ﺪ ﺍﻟﻔ‪‬ﻜ ﹺﺮ ﺍﻹﺳ‪‬ﻼﻣ ‪‬ﻲ ‪‬ﻭﺃﹶﺳﹶﻠ ‪‬ﻤ ‪‬ﺔ ﺍﻟﻌ‪‬ﻠﻮ ﹺﻡ ﻻ ‪‬ﻏ‪‬ﻨ ‪‬ﻰ ‪‬ﻋ ﹺﻦ ﺍﺳ‪‬ﺘﻌ‪‬ﻤﺎ ﹺﻝ ﻫﺬ ‪‬ﻩ ﺍﻟﻘﻮﺍﻋ ‪‬ﺪ ـ ‪‬ﺧﺼ‪‬ﻮ ‪‬‬ ‫ﻋ‪‬ﻠﻰ ‪‬‬ ‫ﺺ ﻭﺍ ‪‬ﺳ‪‬ﺘﻨ‪‬ﻄﺎ‪‬ﻗﻪ‪ ،‬ﻭﺇﻻ ﹶﻓ ﹶﻘ ‪‬ﺪ ﺍﻟ ‪‬ﻔ ﹾﻜﺮ‪ ‬ﺍﳌﹸﺮﺍ ‪‬ﺩ ﺇﻧﺸﺎ ‪‬ﺅﻩ‪ ،‬ﻭﺍﻟﻌﻠﻮ ‪‬ﻡ ﺍﳌﺮﺍ ‪‬ﺩ ﺃﺳ‪‬ـﹶﻠ ‪‬ﻤﺘ‪‬ﻬﺎ‪،‬‬ ‫ﻋﻠﻴ ‪‬ﻪ ﻣﻨﻬﺎ ـ ﻻﺳ‪‬ﺘﺜﹾﻤﺎ ﹺﺭ ﺍﻟ‪‬ﻨ ‪‬‬ ‫ﺸ ‪‬ﺮ ‪‬ﻋ‪‬ﻴ ﹶﺔ ﺍﻟ ‪‬ﻌﻠﹾﻤ‪‬ﻴ ﹶﺔ ﺍﻟﱵ ﺗ‪‬ﻮﱢﻓﺮ‪‬ﻫﺎ ﻫﺬﻩ ﺍﻟﻘﻮﺍﻋ ‪‬ﺪ‪.‬‬ ‫ﺍﻟ ‪‬‬ ‫ﻱ ﺃﻣ‪‬ﺮﺍ ‪‬ﻥ‪:‬‬ ‫ﱄ ﺍﻟ‪‬ﺘﻘﹾﻠﻴﺪ ‪‬‬ ‫ﺡ ﺍﻷﺻ‪‬ﻮ ﱢ‬ ‫ﺼﻒ‪ ‬ﺑﻪ ﻫﺬﻩ ﺍﻟﻘﻮﺍﻋ ‪‬ﺪ ﰲ ﺍﻟﻄﱠ ‪‬ﺮ ﹺ‬ ‫ﻭ ‪‬ﻣﻤ‪‬ﺎ ‪‬ﺗ‪‬ﺘ ‪‬‬ ‫ﺐ ‪‬ﺗ‪‬ﺘ ِ‬ ‫ﺃﺣ ‪‬ﺪﻫ‪‬ﻤﺎ‪ :‬ﺃﻧ‪‬ﻬﺎ ﰲ ﺍﻟﻐﺎﻟ ﹺ‬ ‫ﻁ ﻣﻌ‪‬ﻴ‪‬ﻨ ‪‬ﺔ‬ ‫ﺚ ‪‬ﺗﺘ‪‬ﻌﺎﻣ ﹸﻞ ‪‬ﻣ ‪‬ﻊ ـ ﻭ‪‬ﺗﻨ‪‬ﻄﹺﺒ ‪‬ﻖ ﻋﻠﻰ ـ ﺃﳕﺎ ‪‬‬ ‫ﳉﺰ‪‬ﺋﻴ‪‬ﺔ( ﲝﻴ ﹸ‬ ‫ﺴﻢ‪ ‬ﺑﹻ )ﺍ ﹸ‬ ‫ﻅ ﻟﹶﻔﻈﹰﺎ ﻟﻔﹾﻈﹰﺎ ﻭﺍﻟﻘﻮﺍﻋ ‪‬ﺪ ﺍﳌﺘﻌﻠﱢﻘـ ‪‬ﺔ‬ ‫ﻉ ﺍﻷﻟﻔﺎ ‪‬‬ ‫ﺹ ﻛﺎﻟﻘﻮﺍﻋ ‪‬ﺪ ﺍﹾﻟ ‪‬ﻤ‪‬ﺘ ‪‬ﻌﻠﱢﻘ ‪‬ﺔ ﺑﺎﻷﻣ ﹺﺮ ﻭﺍﻟﻨﻬ ‪‬ﻲ ﻭﺳﺎﺋ ﹺﺮ ﺃﻧﻮﺍ ﹺ‬ ‫ﻣﻦ ﺍﻟﻨ‪‬ﺼﻮ ﹺ‬ ‫ﻼ‪...‬ﺍﱁ‪.‬‬ ‫ﻼ ﺩ‪‬ﻟﻴ ﹰ‬ ‫ﺚ ﺍﻷﺩﻟﱠ ‪‬ﺔ ﺩﻟﻴ ﹰ‬ ‫ﲟﺒﺎ ‪‬ﺣ ‪‬‬ ‫ﺚ ﺍﳊﹸﻜـ ﹺﻢ ﻭﻣ‪‬ـﺮﻭﺭﹰﺍ‬ ‫ﺚ ﺃﺻﻮ ﹺﻝ ﺍﻟﻔﻘ ‪‬ﻪ ﺑ‪‬ﺪﺀﹰﺍ ﻣﻦ ﻣ‪‬ﺒﺎ ‪‬ﺣ ‪‬‬ ‫ﻭﺍﻷﻣ ‪‬ﺮ ﺍﻵﺧ ‪‬ﺮ‪ :‬ﺃﻧ‪‬ﻬﺎ ﻣ‪‬ﺘﻨﺎﺛ‪‬ﺮ ﹲﺓ ﰲ ﲨﻴ ﹺﻊ ﻣ‪‬ﺒﺎ ‪‬ﺣ ‪‬‬ ‫ﺚ ﺍﻻﺟﺘﻬﺎ ‪‬ﺩ ﻭﺍﻟ‪‬ﺘﻘﹾﻠﻴ ‪‬ﺪ‪.‬‬ ‫ﺚ ﺍﻷﺩﻟﱠ ‪‬ﺔ ﻭﻛﻴﻔﻴ ‪‬ﺔ ﺍﻻ ‪‬ﺳ‪‬ﺘﺪ‪‬ﻻ ﹺﻝ ﻭﺍ‪‬ﻧﺘ‪‬ﻬﺎ ًﺀ ﲟﺒﺎﺣ ‪‬‬ ‫ﲟﺒﺎﺣ ‪‬‬ ‫ﻭ ‪‬ﻣ ‪‬ﻦ ﻫ‪‬ﻨﺎ ﻓﻘ ‪‬ﺪ ﺍﺣ‪‬ﺘﺎ ‪‬ﺟ ‪‬‬ ‫ﺖ ﻫﺬ ‪‬ﻩ ﺍﻟﻘﻮﺍﻋ ‪‬ﺪ ـ ﺍﳉﺰﺋﻴ ﹸﺔ ﺍﳌﺘﻨﺎ‪‬ﺛ ‪‬ﺮﺓﹸ ـ ﺇﱃ )ﺍﺳ‪‬ﺘﻘﹾﺮﺍ ٍﺀ( ‪‬ﻳ‪‬ﻨ ‪‬ﻈﻤ‪‬ﻬﺎ ﻋﻠﻰ ﺷ‪‬ـ ﹾﻜ ﹺﻞ‬ ‫ﲔ ﰲ ﺍﻟﺘ‪‬ﻌﺎﻣ‪ ‬ﹺﻞ ﻣﻊ ﺍﻟـ‪‬ﻨﺺ‪ ،‬ﳑـﺎ‬ ‫ﺉ ﻋ‪‬ﺎ ‪‬ﻣ ‪‬ﺔ ﻋ‪‬ﻠﻴﺎ‪ ،‬ﻳ‪ ‬ﻤ ‪‬ﻜﻦ‪ ‬ﺍﻋﺘﺒﺎﺭ‪‬ﻫﺎ ﺍﹾﻟ ‪‬ﻤﻌ‪‬ﺎ‪‬ﻟ ‪‬ﻢ ﺍﻟﺮﺋﻴﺴ ﹶﺔ ‪‬ﻟ ‪‬ﻤﻨ‪‬ﻬ ﹺﺞ ﺍﻷﺻ‪‬ﻮﻟﻴ ‪‬‬ ‫‪‬ﻣﺒ‪‬ﺎ ‪‬ﺩ ‪‬‬ ‫‪‬ﻳ ‪‬ﻤﻜﱢ ‪‬ﻦ ﻣﻦ ﹺﺇﹾﻟﻘﹶﺎ ِﺀ ‪‬ﻧ ﹾﻈ ‪‬ﺮ ‪‬ﺓ ﺇ ‪‬ﺟﻤ‪‬ﺎ‪‬ﻟ‪‬ﻴ ‪‬ﺔ ﻋﺎ ‪‬ﻣ ‪‬ﺔ ﻋﻠﻰ ﺍﻟﻔﻠﺴﻔ ‪‬ﺔ ﺍﻷﺻﻮﻟ‪‬ﻴ ‪‬ﺔ ﰲ ﺗﺼ ‪‬ﻮﺭﹺﻫﺎ ﳌﻨﻬﺠ‪‬ﻴ ‪‬ﺔ ﺍﻟﻮ‪‬ﺻﻮ ﹺﻝ ﺇﱃ ‪‬ﻣﻜﹶﺎ ‪‬ﻣ ﹺﻦ‬ ‫ﺚ ﳍﺬﻩ ﺍﻟﺪ‪‬ﺭﺍﺳـ ‪‬ﺔ‬ ‫ﺕ ﻫﺬﻩ ﺍﻟﺪ‪‬ﺭﺍﺳ ﹸﺔ ﻟ‪‬ﺘﻘﻮ ‪‬ﻡ ‪‬ﺬﻩ ﺍﳌﹸ ﹺﻬ ‪‬ﻤ ‪‬ﺔ‪ .‬ﻭﻻ ‪‬ﻳ ‪‬ﺪﻋ‪‬ﻲ ﺍﻟﺒ‪‬ﺎﺣ ﹸ‬ ‫ﻕ ﺟﺎﺀ ‪‬‬ ‫ﺺ‪ .‬ﻭﰲ ﻫﺬﺍ ﺍﻟﺴ‪‬ﻴﺎ ﹺ‬ ‫ﺍﻟ‪‬ﻨ ‪‬‬ ‫ﺻﻐ‪‬ﲑ ‪‬ﺓ ﻳ‪‬ﻠﻘ‪‬ﻲ ‪‬ﺎ ﻋﻠﻰ ‪‬ﺳ ﹾﻔ ﹺﺢ ﺍﻟ ‪‬ﻔﻜﹾـ ﹺﺮ ﺍﻷﺻ‪‬ـﻮﱄﱢ‬ ‫ﻕ(‪ ،‬ﻭﺇﻧ‪‬ﻤﺎ ﻫ ‪‬ﻲ ﻛﹸ ‪‬ﺮﺓﹸ ﹶﺛ ﹾﻠ ﹴﺞ ‪‬‬ ‫ﻼ ﻋﻦ )ﺍﻻ ‪‬ﺣﺘ‪‬ﺮﺍ ﹺ‬ ‫ﻀ ‪‬ﺞ( ﻓﻀ ﹰ‬ ‫)ﺍﻟﻨ‪ ‬‬ ‫ﺖ ﻭﺗﻘ ‪‬ﺪ ﹺﻡ ﺍﻟ ‪‬ﺰﻣ‪‬ﺎ ‪‬ﻥ‪.‬‬ ‫ﺻ ﹺﺮ ﺭﺍﺟﹺﻴﹰﺎ ﳍﺎ ﺍﻟﻨ‪‬ﻤﺎ َﺀ ﻭﺍﻟ‪‬ﺘﻄ ‪‬ﻮ ‪‬ﺭ ﻭﺍﻟﺘ‪‬ﺸﺒ‪ ‬ﻊ ﲟﺮﻭ ﹺﺭ ﺍﻟﻮﻗ ‪‬‬ ‫ﺍﳌﻌ‪‬ﺎ ‪‬‬ ‫ﺉ ﺃ ‪‬ﻣ ‪‬ﺮ‪‬ﻳ ﹺﻦ‪:‬‬ ‫ﻭﻗﺪ ﺭﺍ ‪‬ﻋ‪‬ﻴﺖ‪ ‬ﰲ ﺍﺳ‪‬ﺘﻘﹾﺮﺍ ِﺀ ﻫﺬﻩ ﺍﳌﺒﺎﺩ ﹺ‬ ‫ﺴ‪‬ﻨﺔ‪ ،‬ﺭ‪‬ﺑﻤ‪‬ﺎ ﲨﻴ ‪‬ﻊ ﻫﺬﻩ ﺍﻟﻨ‪‬ﺼﻮﺹﹺ‪ ،‬ﺃﻭ‬ ‫ﺏ ﻭﺍﻟ ‪‬‬ ‫ﺹ ﺍﻟﻜﺘﺎ ﹺ‬ ‫ﺃﺣ ‪‬ﺪ ‪‬ﻫﻤ‪‬ﺎ‪ :‬ﺃﻥ ﺗﻨ ﹶﻄﹺﺒ ‪‬ﻖ ﻋﻠﻰ ﹶﻛ ‪‬ﻢ ﻫﺎ‪‬ﺋ ﹴﻞ ﻣﻦ ﻧ‪‬ﺼﻮ ﹺ‬ ‫ﺹ ﺍﻷﺣﻜﺎ ﹺﻡ ﲨﻴﻌ‪‬ﻬﺎ ﺃﻭ ﻧﺼﻮ ‪‬‬ ‫ﺹ ﺍﻷﺧﺒﺎ ﹺﺭ ﲨﻴ ‪‬ﻌﻬﺎ ﻭﻫﻜﺬﺍ‪...‬‬ ‫ﻧﺼﻮ ‪‬‬ ‫ﲔ ﺍﻟﺴ‪‬ﻮﺍ ‪‬ﺩ ﺍﻷ ‪‬ﻋ ﹶﻈ ﹺﻢ ﻣ‪‬ﻨﻬ ‪‬ﻢ‪.‬‬ ‫ﲔ ﺃﻭ ﺑ ‪‬‬ ‫ﲔ ﻛ ﱢﻞ ﺍﻷﺻ‪‬ﻮﻟﻴ ‪‬‬ ‫ﻕﺑ ‪‬‬ ‫ﻭﺍﻟﺜﱠﺎﻧﹺﻲ‪ :‬ﺃ ﹾﻥ ﺗﻜﻮ ﹶﻥ ﻫﺬﻩ ﺍﳌﹶﺒﺎ ‪‬ﺩﺉ‪ ‬ﳏ ﱠﻞ ﺍ‪‬ﺗﻔﹶﺎ ﹴ‬ ‫ﺺ‬ ‫ﺻ ‪‬ﻮ‪‬ﻟ ‪‬ﻲ ﺍ ِﻹ ‪‬ﺳﻼ ‪‬ﻣ ‪‬ﻲ ﰲ ‪‬ﺗ ‪‬ﻌﺎ ‪‬ﻣ‪‬ﻠ ‪‬ﻪ ‪‬ﻣ ‪‬ﻊ ﺍﻟ‪‬ﻨ ‪‬‬ ‫ﺉ ﺍﻟ ‪‬ﻌﺎ ‪‬ﻣ ﹸﺔ ‪‬ﻟ ﹾﻠ ‪‬ﻔ ﹾﻜ ﹺﺮ ﺍ ُﻷ ‪‬‬ ‫ﺍﳌ‪‬ﺒﺎ ‪‬ﺩ ‪‬‬ ‫ﺉ ﺃﹸﻭ ﹺﺭﺩ‪‬ﻫﺎ ﺑﺎﺧ‪‬ﺘﺼﺎ ﹴﺭ ﻛﻤﺎ ﻳ‪‬ﻠﻲ‪:‬‬ ‫ﺻﹶﻠﻨﹺﻲ )ﺍﻻﺳﺘﻘﺮﺍ ُﺀ( ـ ﺍﻟﻨ‪‬ﺎ‪‬ﻗﺺ‪ ‬ـ ﺇﱃ ‪‬ﺳ‪‬ﺘ ‪‬ﺔ ﻣ‪‬ﺒﺎ ‪‬ﺩ ‪‬‬ ‫ﹶﺃ ‪‬ﻭ ‪‬‬

‫ﺺ‪.‬‬ ‫ﺍﳌﺒﺪﹸﺃ ﺍ َﻷﻭ‪ ‬ﹸﻝ‪ :‬ﺭﺑ‪‬ﺎﹺﻧﻴ‪ ‬ﹸﺔ ﺍﻟ‪‬ﻨ ‪‬‬ ‫ﺺ ‪‬ﻣ ‪‬ﻦ ‪‬ﻋ‪‬ﻨ ‪‬ﺪ ﺍﷲ ﺗﻌﺎﱃ‪ :‬ﺇﻣ‪‬ﺎ ﺑﻠﻔﻈ ‪‬ﻪ ﻭﻣﻌﻨﺎ ‪‬ﻩ ﻛﻤﺎ ﻫﻮ ﺍﳊﺎ ﹸﻝ ﰲ ﺍﻟﻘﺮﺁ ‪‬ﻥ ﺍﻟﻜﺮﱘﹺ‪ ،‬ﻭﺇﻣ‪‬ﺎ ﲟﻌﻨﺎ ‪‬ﻩ‬ ‫ﺃﻱ‪ :‬ﺃ ﱠﻥ ﺍﻟ‪‬ﻨ ‪‬‬ ‫ﺸ ﹺﺮ‪‬ﻳ ﹶﻔ ‪‬ﺔ‪.‬‬ ‫ﺴ‪‬ﻨ ‪‬ﺔ ﺍﻟ‪‬ﻨ‪‬ﺒ ﹺﻮ‪‬ﻳ ‪‬ﺔ ﺍﻟ ‪‬‬ ‫ﺩﻭ ﹶﻥ ﹶﻟ ﹾﻔ ‪‬ﻈ ‪‬ﻪ ﹶﻛﻤ‪‬ﺎ ﻫ‪‬ﻮ ﺍﳊﺎ ﹸﻝ ﰲ ﺍﻟ ‪‬‬ ‫ﺉ ﻓﺮ‪‬ﻋﻴ ﹲﺔ ﺃﺭﺑﻌﺔﹲ‪ ،‬ﻫﻲ‪:‬‬ ‫ﺲ ﻣﺒﺎﺩ ‪‬‬ ‫ﻭﻗﺪ ﺍﻧﺒ‪‬ﲎ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﺒﺪ‪‬ﺃ ﺍﻟ ‪‬ﺮﺋ‪‬ﻴ ﹺ‬ ‫ﺺ‪:‬‬ ‫ﺃﻭ ﹰﻻ‪ :‬ﻣﺒﺪﹸﺃ ﺣ‪‬ﺎﻛ‪‬ﻤﻴ‪‬ﺔ ﺍﻟ‪‬ﻨ ‪‬‬ ‫ﺺ ‪‬ﻭ ‪‬ﺣﺪ‪‬ﻩ‪ ،‬ﻫﻮ ﺍﹾﻟ ‪‬ﻤ ﹶﻘﺮ‪ ‬ﺭ ﺍﻟﻨ‪‬ﻬﺎ‪‬ﺋ ‪‬ﻲ ﻟﻸﺣ‪‬ﻜﺎ ﹺﻡ‪.‬‬ ‫ﺃﻱ‪ :‬ﹶﺃﻥﱠ ﺍﻟ‪‬ﻨﺺ‪ ،‬ﻭﺍﻟ‪‬ﻨ ‪‬‬

‫ﹶﺃ ‪‬ﳝ ‪‬ﻦ ﺻ‪‬ﺎﱀ ‪61 -‬‬

‫ﻑ ﻭﻏ ‪‬ﲑ ﺫﻟﻚ ‪‬ﻣ ‪‬ﻦ ﺍ ﹶﳌﺼ‪‬ﺎ ‪‬ﺩ ﹺﺭ ﺍﻟﱵ ﻗﺪ ﻳ‪‬ﺘﺼﻮ‪ ‬ﺭ ‪‬ﺗ ﹶﻔ ‪‬ﺮﺩ‪‬ﻫﺎ ﺑﺈﻧﺸ‪‬ﺎ ِﺀ ﺍﻷﺣ‪‬ﻜﺎ ﹺﻡ ﹶﻓﹶﻠﻬ‪‬ﺎ‬ ‫ﻱ ﻭﺍﻟ ‪‬ﻌ ‪‬ﺮ ‪‬‬ ‫ﻭﺃﻣ‪‬ﺎ ﺍﻟ ‪‬ﻌ ﹾﻘﻞﹸ ﻭﺍﻟﺮ‪‬ﹾﺃ ‪‬‬ ‫ﺕ‪:‬‬ ‫ﺙ ﺣﺎﻻ ‪‬‬ ‫ﺛﹶﻼ ﹸ‬ ‫ﺺ ﻭﻫـﺬﻩ‬ ‫ﺇﺣ‪‬ﺪﺍﻫﺎ‪ :‬ﺃﻥ ﺗﻘ ‪‬ﺮ ‪‬ﺭ ﺃﺣﻜﺎ ‪‬ﻣﹰﺎ ‪‬ﺗ‪‬ﺘ ‪‬ﻔﻖ‪ ‬ﻣﻊ ﺍﻷﺣ‪‬ﻜﺎ ﹺﻡ ﺍﻟﱵ ﻗ ‪‬ﺮﺭ‪‬ﻫﺎ ﺍﻟ‪‬ﻨﺺ‪ ،‬ﻓﺎﻟﻌ‪‬ﱪ ﹸﺓ ﲟﺎ ﻗﺮ‪‬ﺭ ‪‬ﻩ ﺍﻟ‪‬ﻨ ‪‬‬ ‫ﺕ ‪‬ﻳﻤ‪‬ﻜ ‪‬ﻦ ﺍﻻﺳ‪‬ﺘﻐ‪‬ﻨﺎﺀُ ﻋﻨﻬﺎ‪.‬‬ ‫ﺕ ﻭ ‪‬ﻣ ‪‬ﺆﻛﱢﺪﺍ ‪‬‬ ‫ﺍﳌﺼﺎﺩ ‪‬ﺭ ﰲ ﻫﺬ ‪‬ﻩ ﺍﳊﺎ ﹺﻝ ﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﻫ ‪‬ﻲ ‪‬ﻣ ‪‬ﺆﻳ‪‬ﺪﺍ ‪‬‬ ‫ﺼ ﹶﻄ ‪‬ﺪﻡ‪ ‬ﻣﻊ ﺍﻷ ‪‬ﺣﻜﹶﺎ ﹺﻡ ﺍﻟﱵ ﻳ‪‬ﻘ ‪‬ﺮﺭ‪‬ﻫﺎ ﺍﻟ‪‬ﻨﺺ‪ ،‬ﻭﺣ‪‬ﻴﻨﺌ ‪‬ﺬ ﻓﻼ ﺍ ‪‬ﻋﺘ‪‬ﺒﺎ ‪‬ﺭ‬ ‫ﻭﺍﳊﺎ ﹺﻝ ﺍ ُﻷﺧ‪‬ﺮﻯ‪ :‬ﺃ ﹾﻥ ﺗ‪ ‬ﹶﻘ ‪‬ﺮ ‪‬ﺭ ﺃﺣ‪‬ﻜﺎ ‪‬ﻣﹰﺎ ‪‬ﺗ ‪‬‬ ‫ﳍﺎ‪.‬‬ ‫ﺺ ﹺﺑﻄﹶﺮﻳ ﹴﻖ ‪‬ﻣﺒ‪‬ﺎ ‪‬ﺷ ‪‬ﺮ ‪‬ﺓ ﺃﻭ ﹶﻏ‪‬ﻴ ﹺﺮ ﻣ‪‬ﺒ‪‬ﺎﺷ‪‬ـ ‪‬ﺮ ‪‬ﺓ‪ .‬ﻭﻫـﺬﺍ‬ ‫ﺽ ﳍﺎ ﺍﻟ‪‬ﻨ ‪‬‬ ‫ﻭﺍﳊﺎ ﹺﻝ ﺍﻟﺜﱠﺎ‪‬ﻟﹶﺜ ‪‬ﺔ‪ :‬ﺃﻥ ﺗﻘ ‪‬ﺮ ‪‬ﺭ ﺃﺣﻜﺎ ‪‬ﻣﹰﺎ ﱂ ‪‬ﻳ‪‬ﺘ ‪‬ﻌ ‪‬ﺮ ‪‬‬ ‫ﺍﻟ ﹶﻔ ‪‬ﺮﺽ‪ ‬ﻏ ‪‬ﲑ ﻭﺍ‪‬ﻗ ﹴﻊ ﻷﻧ ‪‬ﻪ ﻳﺘﻨﺎﻗ ‪‬‬ ‫ﺺ( ﺍﻟﺬﻱ ﺳﻨﺒ‪‬ﻴ‪‬ﻨ ‪‬ﻪ ﺑ‪‬ﻌ ‪‬ﺪ ﻗﹶﻠﻴ ﹴﻞ‪.‬‬ ‫ﺾ ﻣﻊ ‪‬ﻣ‪‬ﺒ ‪‬ﺪ‪‬ﺃ )ﻛ‪‬ﻔﺎ‪‬ﻳ ‪‬ﺔ ﺍﻟ‪‬ﻨ ‪‬‬ ‫ﻑ ﰲ ‪‬ﺗﻘﹾﺮﻳ ﹺﺮ ﺍﳊﻜﻢﹺ‪ ،‬ﻟﻜ ‪‬ﻦ ﻫﺬﺍ ﻻ ﻳﻌﲏ ﺍﻧﻔ‪‬ﺮﺍ ‪‬ﺩ‬ ‫ﻱ ﺃﻭ ﺍﻟﻌ‪‬ﺮ ‪‬‬ ‫ﺺ ﻋﻠﻰ ﺍﻟﻌﻘ ﹺﻞ ﺃﻭ ﺍﻟﺮﺃ ﹺ‬ ‫‪‬ﻧ ‪‬ﻌﻢ‪ ،‬ﹶﻗ ‪‬ﺪ )‪‬ﻳﺤ‪‬ﻴ ﹸﻞ( ﺍﻟ‪‬ﻨ ‪‬‬ ‫ﺺ ﹶﻟﻤ‪‬ﺎ ‪‬ﺣ ‪‬ﻖ ﳍﺎ ﻫـﺬﺍ ﺍﻟ‪‬ﺘﻘﹾﺮﻳـﺮ‪،‬‬ ‫ﻫﺬﻩ ﺍﳌﺼﺎ ‪‬ﺩ ﹺﺭ ﹺﺑ‪‬ﺘﻘﹾﺮﻳ ﹺﺮ ﺍﳊﹸﻜ ﹺﻢ ﺩﻭ ﹶﻥ ﺍﻟ‪‬ﻨﺺ‪‬؛ ﻷﻧ‪‬ﻬﺎ ﹶﻟﻮ‪‬ﻻ )ﺍﻹﺣﺎﻟ ﹸﺔ( ﻣﻦ ﺍﻟ‪‬ﻨ ‪‬‬ ‫ﻓﺎﳌﹸﻘﺮ‪ ‬ﺭ ﺍﻟﻨ‪‬ﻬﺎ‪‬ﺋ ‪‬ﻲ ﹺﺇ ﹶﺫ ﹾﻥ ﻫﻮ ﺍﻟ‪‬ﻨ ‪‬‬ ‫ﺿ َﺪ ﺍﻟ‪‬ﻨ ﹾﻘ ﹸﻞ ﻭﺍﻟﻌﻘ ﹸﻞ ﻋﻠﻰ ﺍﳌﺴﺎِﺋ ﹺﻞ ﺍﻟـﺸ‪‬ﺮﻋ‪‬ﻴ ِﺔ‬ ‫ﺺ‪ .‬ﻗﺎﻝ ﺍﻟﺸ‪‬ﺎ ‪‬ﻃﺒﹺﻲ‪) :‬ﺇﺫﺍ ﺗَﻌﺎ َ‬ ‫ﺡ ﺍﻟﻌﻘ ﹸﻞ ﰲ ﳎﺎ ﹺﻝ‬ ‫ﺴ َﺮ ﹺ‬ ‫ﻁ ﺃ ﹾﻥ َﻳَﺘ ﹶﻘ ‪‬ﺪ َﻡ ﺍﻟﻨ‪‬ﻘ ﹸﻞ ﹶﻓَﻴﻜﹸﻮ ﹶﻥ ﻣﺘﺒﻮﻋﹰﺎ ﻭَﻳﺘَﺄ ‪‬ﺧ َﺮ ﺍﻟﻌﻘ ﹸﻞ ﻓﻴﻜﻮ ﹶﻥ ﺗﺎﺑﻌﹰﺎ ﻓﻼ َﻳ ‪‬‬ ‫ﹶﻓﻌَﻠﻰ ﺷ ‪‬ﺮ ِ‬ ‫)‪(164‬‬ ‫ﺴ ‪‬ﺮﺣ‪‬ﻪ‪ ‬ﺍﻟ‪‬ﻨ ﹾﻘ ﹸﻞ( ‪.‬‬ ‫ﺍﻟ‪‬ﻨ ﹶﻈ ﹺﺮ ﺇﻻ ﹺﺑ ﹶﻘ ‪‬ﺪ ﹺﺭ ﻣﺎ ﻳ‪َ ‬‬ ‫ﲔ ﻭﺍﻟ‪‬ﺘﻘﹾﺒﻴ ﹺﺢ ﺍﻟﻌﻘ‪‬ﻠ‪‬ﻴ‪‬ﻴ ﹺﻦ ﻻ ‪‬ﻳ ‪‬ﻌﻜﱢﺮ ﻋﻠﻰ ﻣﺒﺪ‪‬ﺃ ﺣﺎﻛﻤﻴ‪‬ﺔ ﺍﻟﻨﺺ‪ ،‬ﺣﱴ ﻭﺇ ﹾﻥ ﻛـﺎ ﹶﻥ‬ ‫ﻭﻗﻮ ﹸﻝ ﺍﳌﹸ ‪‬ﻌﺘ‪‬ﺰﻟ ‪‬ﺔ ﺑﺎﻟ‪‬ﺘﺤ‪‬ﺴ ﹺ‬ ‫ﺺ ﻻ ﻳ‪‬ﺘﻌﻴ‪ ‬ﻦ ﻃﹶﺮﻳﻘﹰﺎ ‪‬ﻭﺣ‪‬ﻴـﺪﹰﺍ‬ ‫ﺺ‪ .‬ﺃﻱ ﹶﺃﻥﱠ ﺍﻟ‪‬ﻨ ‪‬‬ ‫ﻫﺬﺍ ﺍﻟﻘﻮ ﹸﻝ ﻳﺆ ‪‬ﻣﻦ‪ ‬ﺑﺎ ‪‬ﺳ‪‬ﺘﻘﹾﻼ ﹺﻝ ﺍﻟ ‪‬ﻌ ﹾﻘ ﹺﻞ ﲟﻌ ﹺﺮﹶﻓ ‪‬ﺔ ﺍﳊﻜ ﹺﻢ ﺩﻭ ﹶﻥ ﺍﻟ‪‬ﻨ ‪‬‬ ‫ﺴ‪‬ﺒ‪‬ﺒ‪‬ﻴ ﹺﻦ‪:‬‬ ‫ﻟﻠﻮﺻﻮ ﹺﻝ ﺇﱃ ﺍﳊﹸ ﹾﻜ ﹺﻢ‪ .‬ﻭﺫﻟﻚ ‪‬ﻟ ‪‬‬ ‫ﺃﺣ ‪‬ﺪﻫ‪‬ﻤﺎ‪ :‬ﺃ‪‬ﻢ ‪‬ﻳ ﹾﻘﺼ‪‬ﺮ‪ ‬ﻭ ﹶﻥ ﺩﻭ ‪‬ﺭ ﺍﻟﻌﻘ ﹺﻞ ﰲ ﺍﻟﻮﺻﻮ ﹺﻝ ﺇﱃ ﺍﻷﺣﻜﺎﻡ ﻋﻠﻰ ﺍﻟ ﹶﻔﺘ‪‬ﺮ ‪‬ﺓ ﻗﺒ ﹶﻞ ‪‬ﻭﺭ‪‬ﻭ ‪‬ﺩ ﺍﻟﻨ‪‬ﺺ‪ .‬ﺃﻱ‬ ‫ﻑ‬ ‫ﳉ ‪‬ﺪﻭ‪‬ﻯ ﻭﺍﳋ‪‬ﻼ ‪‬‬ ‫ﻉ ﺃ ‪‬ﻡ ﻻ؟ ﻭﻫﻲ ‪‬ﻣﺴ‪‬ﺄﻟ ﹲﺔ ﻗﻠﻴﻠ ﹸﺔ ﺍ ﹶ‬ ‫ﺱ ﻫ ﹾﻞ ﻛﺎﻧﻮﺍ ﻣ‪‬ﺘ ‪‬ﻌ‪‬ﺒ ‪‬ﺪ‪‬ﻳ ‪‬ﻦ ﺑﺎﻟﻌﻘ ﹺﻞ ﻗﹶﺒ ﹶﻞ ﻭ‪‬ﺭﻭ ‪‬ﺩ ﺍﻟﺸ‪‬ﺮ ﹺ‬ ‫ﺃ ﱠﻥ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫ﺲ ﺫﺍ ‪‬ﺷ ﹾﺄ ‪‬ﻥ‪.‬‬ ‫ﻓﻴﻬﺎ ﻟﻴ ‪‬‬ ‫ﺤﺪ‪‬ﻭ ‪‬ﺩ‪‬ﻳ ‪‬ﺔ ﺍﻟﻌﻘ ﹺﻞ ﰲ ﳎﺎ ﹺﻝ ﺗﻘﺮﻳ ﹺﺮ ﺍ َﻷﺣ‪‬ﻜﺎﻡﹺ‪ ،‬ﺃﻱ ﺃﻧ‪‬ﻬﻢ ‪‬ﻳ ‪‬ﻘﺮ‪‬ﻭ ﹶﻥ ﺑﺄ ﱠﻥ ﺍﻟﻐﺎﻟﺒﻴـ ﹶﺔ‬ ‫ﻭﺍﻟﺜﱠﺎﻧﹺﻲ‪ :‬ﺃ‪‬ﻢ ﻳ‪‬ﻌﺘﺮﻓﻮ ﹶﻥ ﹺﺑ ‪‬ﻤ ‪‬‬ ‫ﺺ ﻓﻘﻂ ﺩﻭ ﹶﻥ ﺍﻟ ‪‬ﻌﻘﹾﻞ‪.‬‬ ‫ﺍﻟﺴ‪‬ﺎ ‪‬ﺣ ﹶﻘ ﹶﺔ ﻣﻦ ﺍﻷﺣﻜﺎ ﹺﻡ ﺇﳕﺎ ﻳ‪ ‬ﻤ ‪‬ﻜﻦ‪ ‬ﺇﺛﺒﺎﺗ‪‬ﻬﺎ ﺑﺎﻟ‪‬ﻨ ‪‬‬ ‫ﻉ‬ ‫ﺴ‪‬ﻨ ‪‬ﺔ ﰲ ﺍﻷﺻﻮ ﹺﻝ ﻭﺍﻟﻌﻘﺎﺋ ‪‬ﺪ ﻓﻘﺪ ﻭﺍﹶﻓﻘﹸﻮﻫﻢ ﰲ ﺍﻟﻔﹸﺮﻭ ﹺ‬ ‫ﺠﺪ‪ ‬ﺃ ﱠﻥ ﺍﳌﹸ ‪‬ﻌ‪‬ﺘ ﹺﺰﹶﻟ ﹶﺔ ﻭﺇ ﹾﻥ ﺧﺎﻟﻔﻮﺍ ﺃﻫ ﹶﻞ ﺍﻟ ‪‬‬ ‫ﻭ ‪‬ﻣ ‪‬ﻦ ﻫ‪‬ﻨﺎ ‪‬ﻧ ﹺ‬ ‫ﺐ‪ .‬ﻗﺎﻝ ﺍﻷﻧ‪‬ﺼﺎ ﹺﺭ ‪‬‬ ‫ﻭﺍﻷﺣﻜﺎ ﹺﻡ ﰲ ﺍﻟﻐﺎ‪‬ﻟ ﹺ‬ ‫ﺐ‬ ‫ﻉ ﺍ ُﻷ ‪‬ﻣ ِﺔ‪ ،‬ﻻ ﻛﻤﺎ ﰲ ﹸﻛ‪‬ﺘ ﹺ‬ ‫ﷲ ﺗﻌﺎﱃ ﺑﺈﲨﺎ ﹺ‬ ‫ﻱ‪) :‬ﻻ ‪‬ﺣﻜ َﻢ ﺇﻻ ﻣﻦ ﺍ ِ‬ ‫ﺉ ﻋﻠﻴﻪ ﺃﺣـﺪ‪‬‬ ‫ﺠَﺘ ﹺﺮ ‪‬‬ ‫ﺾ ﺍﳌﺸﺎﻳﺦ‪ :‬ﺇ ﱠﻥ ﻫﺬﺍ ﻋﻨﺪﻧﺎ‪ ،‬ﻭﻋﻨ َﺪ ﺍﳌﻌﺘﺰﻟ ِﺔ ﺍﳊﺎﻛ ‪‬ﻢ ﺍﻟﻌﻘ ﹸﻞ‪ .‬ﻓﺈ ﱠﻥ ﻫﺬﺍ ﳑﺎ ﻻ َﻳ ‪‬‬ ‫ﺑﻌ ﹺ‬ ‫ِﻣ ‪‬ﻤﻦ َﻳ ‪‬ﺪﻋﻲ ﺍﻹ ‪‬ﺳﻼ َﻡ‪ .‬ﺑﻞ ﺇ‪‬ﻧ َﻤﺎ ﻳﻘﻮﻟﻮ ﹶﻥ‪ :‬ﺇ ﱠﻥ ﺍﻟﻌﻘ ﹶﻞ ‪‬ﻣ َﻌ ‪‬ﺮﻑ‪ ‬ﻟﺒﻌ ﹺ‬ ‫ﺾ ﺍﻷﺣﻜﺎ ﹺﻡ ﺍﻹﳍﻴ ِﺔ ﺳﻮﺍﺀٌ َﻭ َﺭ َﺩ ﺑـﻪ‬ ‫ﻉ ﺃﻡ ﻻ‪ .‬ﻭﻫﺬﺍ ﻣﺄﺛﻮﺭ‪ ‬ﻋﻦ ﹶﺃ ﹶﻛﺎﹺﺑ ﹺﺮ ﻣﺸﺎﹺﻳ ِ‬ ‫ﺸ ‪‬ﺮ ‪‬‬ ‫ﺍﻟ ‪‬‬ ‫ﺨَﻨﺎ ﺃﻳﻀﹰﺎ()‪.(165‬‬ ‫ﺸﺎ ‪‬ﻃﱯ‪ :‬ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻣﻮﺳﻰ ﺍﻟﻐﺮﻧﺎﻃﻲ‪ ،‬ﺍﳌﻮﺍﻓﻘﺎﺕ‪ ،‬ﲢﻘﻴﻖ ﻭﺷﺮﺡ ﻋﺒﺪ ﺍﷲ ﺩﺭﺍﺯ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﺝ‪،1‬‬ ‫)‪ (164‬ﺍﻟ ‪‬‬ ‫ﺹ‪.87‬‬ ‫)‪ (165‬ﺍﻷﻧﺼﺎﺭﻱ‪ :‬ﻋﺒﺪ ﺍﻟﻌﻠﻲ ﳏﻤﺪ ﺑﻦ ﻧﻈﺎﻡ ﺍﻟﺪﻳﻦ‪ ،‬ﻓﻮﺍﺗﺢ ﺍﻟﺮﲪﻮﺕ ﺑﺸﺮﺡ ﻣﺴﻠﻢ ﺍﻟﺜﺒﻮﺕ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴـﺔ‪،‬‬ ‫ﻉ ﻋ‪‬ـ ‪‬ﻦ‬ ‫ﺑﲑﻭﺕ‪ ،‬ﻁ‪ ،2‬ﺝ‪ ،1‬ﺹ‪ .25‬ﻻﺣﻆ ﺃ ﱠﻥ ﻗ ‪‬ﻮ ﹶﻝ ﺍﳌﻌﺘﺰﻟﺔ ﺑﺎﻟﺘﺤﺴﲔ ﻭﺍﻟﺘﻘﺒﻴﺢ ﰲ ﳎﺎﻝ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻣ‪‬ﺘ ﹶﻔ ﹺﺮ ‪‬‬ ‫ﹶﻗ ‪‬ﻮ‪‬ﻟﻬﹺﻢ ﺑﺎﻟﺘﺤﺴﲔ ﻭﺍﻟﺘﻘﺒﻴﺢ ﰲ ﳎﺎﻝ ﺃﻓﻌﺎﻝ ﺍﻟﺒﺎﺭﻱ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻭﻫﻲ ﻣﺴﺄﻟﺔ ﻭﺟﻮﺏ ﺍﻟﺼﻼﺡ ﻭﺍﻷﺻﻠﺢ ﻋﻠﻴﻪ ﺳـﺒﺤﺎﻧﻪ‪.‬‬

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‫‪ISoIT‬‬

‫ﺺ‪:‬‬ ‫ﺻ ‪‬ﺪﻕ‪ ‬ﺍﻟ‪‬ﻨ ‪‬‬ ‫ﺛﺎﻧﻴﺎ‪ :‬ﻣﺒﺪﹸﺃ ‪‬‬ ‫ﺙ ﺍﳌﺎﺿ‪‬ـ‪‬ﻴ ‪‬ﺔ‬ ‫ﺺ ﻭﺍﻷﺣـﺪﺍ ‪‬‬ ‫ﺼ ﹺ‬ ‫ﻕ ﻓﻴﻤﺎ ﹶﺃ ‪‬ﺧ‪‬ﺒ ‪‬ﺮ ﺑﻪ ﻣﻦ ﺍﻟ ‪‬ﻌﻘﹶﺎﺋ‪‬ـ ‪‬ﺪ ﻭﺍﻟﻘﹶـ ‪‬‬ ‫ﺖ ﺻﺎ ‪‬ﺩ ‪‬‬ ‫ﺺ ﺍﻟﺜﱠﺎﹺﺑ ‪‬‬ ‫ﺃﻱ‪ :‬ﺃ ﱠﻥ ﺍﻟ‪‬ﻨ ‪‬‬ ‫ﷲ‬ ‫ﻕ ﺍﳌﹸﺨﹺﺒ ﹺﺮ ﹺﺑ ‪‬ﻪ ﻭﻫﻮ ﺍﻟﺮ‪‬ﺳﻮﻝﹸ‪ ،‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻋ ﹺﻦ ﺍ ِ‬ ‫ﺻ ‪‬ﺪ ﹺ‬ ‫ﺻ ‪‬ﺪﻕ‪ ‬ﺍﻟﻨ‪‬ﺺ ﻧﺎﺟ ‪‬ﻢ ﻋﻦ ‪‬‬ ‫ﺴ‪‬ﺘ ﹾﻘ‪‬ﺒ‪‬ﻠ‪‬ﻴ ‪‬ﺔ‪ .‬ﻭ ‪‬‬ ‫ﻭﺍﹾﻟﻤ‪ ‬‬ ‫ﺗﻌﺎﱃ‪ .‬ﻗﺎﻝ ﺍﻟﻐﺰﺍ‪‬ﻟ ‪‬ﻲ‪:‬‬ ‫ﺏ ﻋﻠﻴﻪ‪ .‬ﻭﻳﺪ ﱡﻝ ﻋﻠﻴ ِﻪ ﺩﻟﻴﻼ ِﻥ‪:‬‬ ‫ﺻ ‪‬ﺪﻕ‪ ‬ﺑﺪﻟﻴ ﹺﻞ ﺍ ‪‬ﺳِﺘﺤَﺎﹶﻟ ِﺔ ﺍﻟ ﹶﻜ ِﺬ ﹺ‬ ‫ﷲ ﺗﻌﺎﱃ ﻋﻨ ‪‬ﻪ ﻓﻬﻮ ِ‬ ‫ﱪﺍ ُ‬ ‫)ﻣﺎ ﺃﺧ َ‬ ‫ﺏ ﻋﻠﻴ ِﻪ ﺗَﻌﺎﱃ‪.‬‬ ‫ﻉ ﺍﻟ ﹶﻜ ِﺬ ﹺ‬ ‫ﺃﻗﻮﺍﳘﺎ‪ :‬ﺇﹺﺧﺒﺎ ‪‬ﺭ ﺍﻟﺮ‪‬ﺳﻮﻝﹺ‪ ،‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻋﻦ ﺍﻣﺘﻨﺎ ﹺ‬ ‫ﺲ ﻋﻠﻰ َﻣ ‪‬ﻦ ﻳَـﺴﺘﺤﻴ ﹸﻞ‬ ‫ﺴَﺘﺤِﻴ ﹸﻞ ﺍﻟ ﹶﻜ ِﺬﺏ‪ ‬ﰲ ﻛﹶﻼ ﹺﻡ ﺍﻟﻨ‪‬ﻔ ﹺ‬ ‫ﺴ ِﻪ ﻭَﻳ ‪‬‬ ‫ﻭﺍﻟﺜﱠﺎﻧﹺﻲ‪ :‬ﺃ ﱠﻥ ﻛﻼ َﻣﻪ‪ ‬ﺗﻌﺎﱃ ﻗﺎِﺋﻢ‪ ‬ﺑﻨﻔ ِ‬ ‫ﻋﻠﻴ ِﻪ ﺍ ﹶ‬ ‫ﺏ( ﻛﻤﺎ‬ ‫ﻀ ‪‬ﻲ ﺇﱃ ﺍﻟ ﹶﻜ ِﺬ ﹺ‬ ‫ﺠ ‪‬ﻮ ﹺﺯ ﺍﻷﺻﻮﻟﻴ‪‬ﻮ ﹶﻥ ﺍﻟﻨ‪‬ﺴ ‪‬ﺦ ﰲ ﺍﻷﺧﺒﺎﺭﹺ؛ )ﻷ‪‬ﻧ ‪‬ﻪ ‪‬ﻳ ﹾﻔ ِ‬ ‫ﳉ ‪‬ﻬﻞﹸ()‪ .(166‬ﻭﻣﻦ ﻫ‪‬ﻨﺎ ﱂ ﻳ‪ ‬‬ ‫)‪(167‬‬ ‫ﻗﺎﻝ ﺍﻟ ‪‬ﺰ ‪‬ﺭ ﹶﻛ ‪‬‬ ‫ﺾ ﺍﻟﻔﹶﻼﺳﻔ ‪‬ﺔ ﰲ ﲡـﻮﻳﺰﻫﻢ‬ ‫ﺲ ﲟﻘﺒﻮ ﹴﻝ ﺃﺻﻮﻟﻴﹰﺎ‪ :‬ﻣ‪‬ﻨﻬﺞ‪ ‬ﺑﻌ ﹺ‬ ‫ﺸ ‪‬ﻲ ‪ .‬ﻭﺑﹺﻨﺎ ًﺀ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﺒﺪ‪‬ﺃ ﻓﻠﻴ ‪‬‬ ‫ﺺ ﻣﺮﺍﻋﺎ ﹰﺓ ﻟﻔﹸﻬ‪ ‬ﻮ ﹺﻡ ﺍﻟ ‪‬ﻌﻮ‪‬ﺍ ‪‬ﻡ ﻭﻟ‪‬ﻠﻤ‪‬ﺼﻠﺤﺔ‪ ،‬ﻛﻤﺎ ‪‬ﺟ‪‬ﻨ ‪‬ﺢ ﺇﻟﻴﻪ ﺍﺑ ‪‬ﻦ ﺭ‪ ‬ﺷ ‪‬ﺪ‬ ‫ﺏ )=ﻋﺪﻡ ﻣﻄﺎﺑﻘﺔ ﺍﻟﻮﺍﻗﻊ( ﰲ ﺍﻟ‪‬ﻨ ‪‬‬ ‫ﺍﻟ ﹶﻜ ‪‬ﺬ ﹺ‬ ‫)‪(168‬‬ ‫ﺕ ﺍﳌﹸ ‪‬ﻮ ‪‬ﺣ‪‬ﻴ ‪‬ﺔ ﺑﺎﻟ‪‬ﺘ ‪‬‬ ‫ﺼﻔﹶﺎ ‪‬‬ ‫ﺕ ﺍﻟ ‪‬‬ ‫ﰲ ﺗﻔﺴﲑﻩ ﻵﻳﺎ ‪‬‬ ‫ﲔ ﻣـﻦ‬ ‫ﺲ ﹺﺑ ‪‬ﻤ ﹾﻘﺒ‪‬ﻮ ﹴﻝ‪ :‬ﻣ‪‬ـ‪‬ﻨ ‪‬ﻬﺞ‪ ‬ﺍﻟﻘـﺎﺋﻠ ‪‬‬ ‫ﻚ ﻟﻴ ‪‬‬ ‫ﺸﺒﹺﻴ ‪‬ﻪ ‪ ،‬ﻭﻛﺬ‪‬ﻟ ‪‬‬ ‫ﺏ‬ ‫ﺺ ﺍﻟ ‪‬ﺮﻭ‪‬ﺍ‪‬ﺋ ‪‬ﻲ )=ﻏﲑ ﺍﳊﻘﻴﻘﻲ( ﻣ‪‬ﺮ‪‬ﺍﻋ‪‬ﺎ ﹰﺓ ﻷﺣﻮﺍ ﹺﻝ ﺍﻟ ‪‬ﻌ ‪‬ﺮ ﹺ‬ ‫ﺨ ‪‬ﺪ ‪‬ﻡ )ﺍﻷُ ‪‬ﺳﻄﹸ ‪‬ﻮ ‪‬ﺭ ﹶﺓ(‪ ،‬ﻭﺍﹾﻟ ﹶﻘ ‪‬‬ ‫ﺺ ﺍﺳﺘ ‪‬‬ ‫ﲔ ﺑﺄ ﱠﻥ ﺍﻟ‪‬ﻨ ‪‬‬ ‫ﺤ ‪‬ﺪ‪‬ﺛ ‪‬‬ ‫ﺍﹾﻟﻤ‪ ‬‬ ‫)‪(169‬‬ ‫ﻭ ﹾﻗ ‪‬‬ ‫ﺻ ‪‬ﺪﻕ‪ ‬ﻣ ‪‬ﻦ ﺍﻟﻠﱠـ ‪‬ﻪ‬ ‫ﺖ ﻧ‪‬ﺰﻭ ﹺﻝ ﺍﻟ‪‬ﻨﺺ‪ ،‬ﻛﻤﺎ ‪‬ﺩ‪‬ﻧ ‪‬ﺪ ﹶﻥ ‪‬ﺣ ‪‬ﻮﻟﹶﻪ ﻧﺼﺮ ﺃﺑﻮ ﺯﻳﺪ ﻭﻏﲑ‪‬ﻩ‪ .‬ﻗﺎ ﹶﻝ ﺗﻌﺎﱃ‪ ) :‬ﻭ ‪‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬‬ ‫ﺏ ﻣ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ﺣ‪‬ـﺪ‪‬ﻳﺜﹰﺎ ‪‬ﻳ ﹾﻔﺘ‪‬ـﺮ‪‬ﻯ‬ ‫ﺼ ﹺﻬ ‪‬ﻢ ‪‬ﻋ‪‬ﺒ ‪‬ﺮ ﹲﺓ ‪‬ﻟﺄﹸﻭﻟ‪‬ﻲ ﺍﹾﻟﹶﺄﹾﻟﺒ‪‬ﺎ ﹺ‬ ‫ﺼ‪‬‬ ‫‪‬ﺣﺪ‪‬ﻳﺜﹰﺎ()ﺍﻟﻨﺴﺎﺀ‪ (87:‬ﻭﻗﺎﻝ‪) :‬ﹶﻟ ﹶﻘ ‪‬ﺪ ﻛﹶﺎ ﹶﻥ ﻓ‪‬ﻲ ﹶﻗ ‪‬‬ ‫ﻯ ‪‬ﻭ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤ ﹰﺔ ‪‬ﻟ ﹶﻘ ‪‬ﻮ ﹴﻡ ‪‬ﻳ ‪‬ﺆ ‪‬ﻣﻨ‪‬ﻮ ﹶﻥ()ﻳﻮﺳﻒ‪.(111:‬‬ ‫ﺼﺪ‪‬ﻳ ‪‬ﻖ ﺍﱠﻟﺬ‪‬ﻱ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ‪‬ﻳ ‪‬ﺪ‪‬ﻳ ‪‬ﻪ ‪‬ﻭ‪‬ﺗ ﹾﻔﺼ‪‬ﻴ ﹶﻞ ﹸﻛﻞﱢ ‪‬ﺷ ‪‬ﻲ ٍﺀ ‪‬ﻭﻫ‪‬ﺪ ‪‬‬ ‫‪‬ﻭﹶﻟ ‪‬ﻜ ‪‬ﻦ ‪‬ﺗ ‪‬‬ ‫ﺺ‪:‬‬ ‫ﺛﺎﻟﺜﺎ‪ :‬ﻣ‪‬ﺒ ‪‬ﺪﺃﹸ ‪‬ﻛﻔﹶﺎ‪‬ﻳ ‪‬ﺔ ﺍﻟ‪‬ﻨ ‪‬‬ ‫ﺺ ‪‬ﻣ‪‬ﺘﻨ‪‬ﺎ ﹺﻭ ﹲﻝ ﳍﺎ ﺑﺎﳊﻜﻢﹺ‪ ،‬ﺳ‪‬ـﻮﺍ ٌﺀ‬ ‫ﺤﺪ‪‬ﺙﹸ ﺇﱃ ﻳﻮ ﹺﻡ ﺍﻟﻘ‪‬ﻴﺎﻣ ‪‬ﺔ ﺇﻻ ﻭﺍﻟ‪‬ﻨ ‪‬‬ ‫ﺖ ﺃﻭ ‪‬ﺗ ‪‬‬ ‫ﺃﻱ‪ :‬ﺃﻧ‪‬ﻪ ﻣﺎ ‪‬ﻣ ‪‬ﻦ ﻭﺍ‪‬ﻗ ‪‬ﻌ ‪‬ﺔ ‪‬ﺣ ‪‬ﺪﹶﺛ ‪‬‬ ‫ﺠ ‪‬ﺪ ‪‬ﺩ ‪‬ﻭﺻ‪‬ﺎ‪‬ﻟ ‪‬ﺢ ﻟﻜ ﱢﻞ‬ ‫ﻑ ﰲ ﺗﻘﺮﻳ ﹺﺮ ﺍ َﻷﺣ‪‬ﻜﺎﻡﹺ‪ ،‬ﻭﻫ‪ ‬ﻮ ﻣ‪‬ﺘ ‪‬‬ ‫ﺺ ‪‬ﻭ ‪‬ﺣ ‪‬ﺪﻩ‪ ‬ﻛﺎ ‪‬‬ ‫ﹺﺑﻄﹶﺮﻳ ﹴﻖ ‪‬ﻣﺒ‪‬ﺎ ‪‬ﺷ ‪‬ﺮ ‪‬ﺓ ﺃﻭ ﹶﻏ ﹺﲑ ‪‬ﻣﺒ‪‬ﺎ ‪‬ﺷ ‪‬ﺮ ‪‬ﺓ‪ .‬ﻓﺎﻟ‪‬ﻨ ‪‬‬ ‫ﷲ ﻋ ‪‬ﺰ َﻭ َﺟ ﱠﻞ ﻓﻴﻪ ﺣﻜﻢ‪‬؛ ﻷ‪‬ﻧﻪ ﺗﻌﺎﱃ ﻳﻘﻮ ﹸﻝ‪) :‬ﹺﺇ ﱠﻥ ﺍﻟ ﱠﻠ َﻪ‬ ‫ﺲ ﺷﻲﺀٌ ﺇﻻ ﻭ ِ‬ ‫ﺯﻣﺎ ‪‬ﻥ ﻭ ‪‬ﻣﻜﹶﺎ ‪‬ﻥ‪ .‬ﻗﺎ ﹶﻝ ﺍﺑ ‪‬ﻦ ﺳ‪ ‬ﺮ‪‬ﻳ ﹴﺞ‪) :‬ﻟﻴ َ‬ ‫ﻛﹶﺎ ﹶﻥ َﻋﻠﹶﻰ ﹸﻛ ﱢﻞ َﺷ ‪‬ﻲ ٍﺀ َﺣﺴِﻴﺒﹰﺎ( )ﺍﻟﻨﺴﺎﺀ‪َ ) ،(86:‬ﻭﻛﹶﺎ ﹶﻥ ﺍﻟ ﱠﻠ ‪‬ﻪ َﻋﻠﹶﻰ ﹸﻛ ﱢﻞ َﺷ ‪‬ﻲ ٍﺀ ‪‬ﻣﻘِﻴﺘﹰﺎ()ﺍﻟﻨـﺴﺎﺀ‪،(85:‬‬ ‫ﺏ؛ ﻷ ﱠﻥ ﲨﻴ َﻊ ﻣﺎ ﻋﻠﻰ ﺍﻷﺭ ﹺ‬ ‫ﻕ ﺃﻭ َﺣ ﹾﻈ ﹴﺮ ﺃﻭ ﺇﳚﺎ ﹴ‬ ‫ﺲ ﰲ ﺍﻟ ‪‬ﺪﻧﻴﺎ ﺷﻲﺀٌ ﳜﻠﻮ ﻣﻦ ﺇ ﹾﻃﻼ ﹴ‬ ‫ﻭﻟﻴ َ‬ ‫ﺽ ﻣﻦ ﻣﻄﻌ ﹴﻢ ﺃﻭ‬

‫ﲔ ﺃﻫـﻞ‬ ‫ﺕ ﺃﺛ ﹴﺮ ﻛﺒ ﹴﲑ ﰲ ﺍﳋﻼﻑ ﺑﻴﻨﻬﻢ ﻭﺑ ‪‬‬ ‫ﻭﺍﳌﺴﺄﻟ ﹸﺔ ﺍﻷﺻﻞ ـ ﺃﻱ ﺍﻟﺘﺤﺴﲔ ﻭﺍﻟﺘﻘﺒﻴﺢ ﺍﻟﻌﻘﻠﻲ ﰲ ﳎﺎﻝ ﺍﻷﻓﻌﺎﻝ ـ ﺫﺍ ‪‬‬ ‫ﻑ ﺍﳌﺴﺄﻟ ‪‬ﺔ ﺍﻟﻔﹶـﺮ‪‬ﻉ ـ ﺃﻱ ﺍﻟﺘﺤـﺴﲔ‬ ‫ﺍﻟﺴﻨ‪‬ﺔ ﰲ ﲨﻠ ‪‬ﺔ ﻛﺒﲑ ‪‬ﺓ ﻭﻣﻨﺘﺸﺮ ‪‬ﺓ ﻣﻦ ﺍﳌﺴﺎﺋ ﹺﻞ ﺍﻻﻋﺘﻘﺎﺩﻳﺔ ﻭﺍﻷﺻﻮﻟﻴﺔ‪ ،‬ﻭﻫﺬﺍ ﹺﺑﺨ‪‬ﻼ ‪‬‬ ‫ﻑ ﰲ ﻣﺴﺎ‪‬ﺋ ﹶﻞ ﻣﻌـﺪﻭﺩ ‪‬ﺓ ﻣﺜـ ﹺﻞ‬ ‫ﺕ ﺃﺛ ﹴﺮ ﳏﺪﻭ ‪‬ﺩ ﻭﱂ ‪‬ﻳ‪‬ﻨ‪‬ﺒ ﹺﻦ ﻋﻠﻴﻬﺎ ﺇﻻ ﺧﻼ ‪‬‬ ‫ﻭﺍﻟﺘﻘﺒﻴﺢ ﺍﻟﻌﻘﻠﻲ ﰲ ﳎﺎﻝ ﺍﻷﺣﻜﺎﻡ ـ ﻓﻬﻲ ﺫﺍ ‪‬‬ ‫ﺏ ‪‬ﺷﻜﹾﺮ ﺍﻟﺒﺎﺭﻱ ﻋﻘﻼ‪ ،‬ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﳌﺴﺎﺋﻞ ﺍﻟﱵ ﻻ ﻳ‪‬ﻌ ‪‬ﺪ ﺍﳋﻼﻑ ﻓﻴﻬـﺎ ﺫﺍ ﻓﺎﺋـﺪﺓ‬ ‫ﺍﳊﻜﻢ ﻗﺒﻞ ﻭﺭﻭ ‪‬ﺩ ﺍﻟﺸ‪‬ﺮﻉ‪ ،‬ﻭﻭﺟﻮ ‪‬‬ ‫‪‬ﻋ ‪‬ﻤ‪‬ﻠﻴ‪‬ﺔ ﻣﻠﻤﻮﺳﺔ‪.‬‬ ‫)‪ (166‬ﺍﻟﻐﺰﺍﱄ‪ ،‬ﺍﳌﺴﺘﺼﻔﻰ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻁ‪ ،2‬ﺹ‪.112‬‬ ‫)‪ (167‬ﺍﻟﺰﺭﻛﺸﻲ‪ ،‬ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪ ،‬ﺝ‪ ،5‬ﺹ‪.245‬‬ ‫)‪ (168‬ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﺸﻬﲑ‪ :‬ﻓﺼﻞ ﺍﳌﻘﺎﻝ ﻓﻴﻤﺎ ﺑﲔ ﺍﻟﺸ‪‬ﺮﻳﻌﺔ ﻭﺍﳊﻜﻤﺔ ﻣﻦ ﺍﻻﺗﺼﺎﻝ‪.‬‬ ‫ﺴ ﹾﻠ ﹶﻄﺔ‪ ،‬ﺍﳊﻘﻴﻘﺔ‪ ،‬ﺍﳌﺮﻛﺰ ﺍﻟﺜﻘﺎﰲ ﺍﻟﻌﺮﰊ‪ ،‬ﺍﻟﺪﺍﺭ ﺍﻟﺒﻴﻀﺎﺀ‪ ،‬ﻁ‪1995 ،1‬ﻡ‪.‬‬ ‫)‪ (169‬ﺍﻧﻈﺮ ﻛﺘﺎﺑﻪ‪ :‬ﺍﻟﻨﺺ‪ ،‬ﺍﻟ ‪‬‬

‫ﹶﺃ ‪‬ﳝ ‪‬ﻦ ﺻ‪‬ﺎﱀ ‪63 -‬‬

‫ﺤﻴ ﹸﻞ ﰲ‬ ‫ﺴَﺘ ِ‬ ‫ﺨ ﹸﻠﻮ ﻣﻦ ‪‬ﺣ ﹾﻜ ﹴﻢ َﻭﻳَـ ‪‬‬ ‫ﲑﻩ ﻻ َﻳ ‪‬‬ ‫ﲔ ‪‬ﻣَﺘﺸﺎ ﹺﺟ َﺮ ‪‬ﻳ ﹺﻦ ﺃﻭ ﻏ ﹺ‬ ‫ﺢ ﺃﻭ ‪‬ﺣ ﹾﻜ ﹴﻢ ﺑ َ‬ ‫ﺲ ﺃﻭ َﻣ ‪‬ﻨ ﹶﻜ ﹴ‬ ‫ﺏ ﺃﻭ َﻣ ﹶﻠَﺒ ﹴ‬ ‫ﺸ َﺮ ﹴ‬ ‫َﻣ ‪‬‬ ‫)‪(170‬‬ ‫ﲑ ﺫﻟﻚ‪ ،‬ﻭﻫﺬﺍ ِﻣ ‪‬ﻤﺎ ﻻ ﺧﻼ َ‬ ‫ﺍﻟﻌﻘﻮ ﹺﻝ ﻏ ‪‬‬ ‫ﻑ ﻓﻴﻪ ﺃﻋﻠ ‪‬ﻤ ‪‬ﻪ( ‪.‬‬ ‫ﺺ‪:‬‬ ‫ﺭﺍﺑﻌﺎ‪ :‬ﻣﺒﺪﹸﺃ ﺗﻮﺍﻓﹸ ‪‬ﻘ‪‬ﻴ ‪‬ﺔ ﺍﻟ‪‬ﻨ ‪‬‬ ‫ﺴﻪ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪) :‬ﹶﺃﻓﹶﻼ ‪‬ﻳ‪‬ﺘ ‪‬ﺪ‪‬ﺑﺮ‪‬ﻭ ﹶﻥ ﺍﹾﻟﻘﹸـﺮ‪‬ﺁ ﹶﻥ ‪‬ﻭﻟﹶـ ‪‬ﻮ‬ ‫ﺾ ﰲ ﻧ ﹾﻔ ِ‬ ‫ﻒ ﺃﻭ ﻣﺘﻨﺎ‪‬ﻗ ﹴ‬ ‫ﺺ ﻏ ‪‬ﲑ ﳐﺘﻠ ‪‬‬ ‫ﺃﻱ‪ :‬ﺃ ﱠﻥ ﺍﻟ‪‬ﻨ ‪‬‬ ‫ﺾ‬ ‫ﺽ ‪‬ﻭ‪‬ﺗﻨ‪‬ﺎﹸﻗ ﹴ‬ ‫ﻛﹶﺎ ﹶﻥ ‪‬ﻣ ‪‬ﻦ ‪‬ﻋ‪‬ﻨ ‪‬ﺪ ﹶﻏ‪‬ﻴ ﹺﺮ ﺍﻟﻠﱠ ‪‬ﻪ ﹶﻟ ‪‬ﻮ ‪‬ﺟﺪ‪‬ﻭﺍ ﻓ‪‬ﻴ ‪‬ﻪ ﺍ ‪‬ﺧﺘ‪‬ﻼﻓﹰﺎ ﹶﻛﺜ‪‬ﲑﹰﺍ()ﺍﻟﻨﺴﺎﺀ‪ .(82:‬ﻭﻣﺎ ﻗﺪ ﻳﺒﺪﻭ ﻣﻦ ‪‬ﺗﻌ‪‬ﺎﺭ‪ ‬ﹴ‬ ‫ﺴ ﹺﺦ ﺃﻭ‬ ‫ﻱ ﻳﻨﺒﻐﻲ ﻋﻠﻰ ﺍ‪‬ﺘﻬ ‪‬ﺪ ‪‬ﺭ ﹾﻓﻌ‪‬ﻪ‪ ‬ﻋﻦ ﻃﺮﻳﻖ ﺍﳉ ‪‬ﻤ ﹺﻊ ﺃﻭ ﺍﻟﻨ‪‬ـ ‪‬‬ ‫ﺽ ﻇﹶﺎﻫ‪‬ﺮ ‪‬‬ ‫ﺹ ﺍﻟ ﱠﻈﻨ‪‬ﻴ ‪‬ﺔ ﻓﻬﻮ ﺗﻌﺎﺭ ‪‬‬ ‫ﺑﲔ ﺍﻟﻨ‪‬ﺼﻮ ﹺ‬ ‫ﻑ ﻓﻴﻬﺎ ﻭﻻ ﺗﻨﺎ ﹸﻗﺾَ‪ ،‬ﻭﻟﻮ ﻛـﺎ ﹶﻥ‬ ‫ﺍﻟ‪‬ﺘ ‪‬ﺮﺟﹺﻴﺢ‪ .‬ﻗﺎﻝ ﺍﻟﺸ‪‬ﺎﻃ‪‬ﱯ‪) :‬ﺍ‪‬ﺗ ﹶﻔ َﻖ ﺍﳉﻤﻴ ‪‬ﻊ ﻋﻠﻰ ﺃ ﱠﻥ ﺍﻟﺸ‪‬ﺮﻳﻌ ﹶﺔ ﻻ ﺍﺧﺘﻼ َ‬ ‫ﲑﺍ ِ‬ ‫ﻣﻦ ﻋِﻨﺪ ﻏ ﹺ‬ ‫ﷲ ﹶﻟ َﻮ َﺟﺪ‪‬ﻭﺍ ﻓﻴﻪ ﺍﺧﺘﻼﻓﹰﺎ ﻛﺜﲑﹰﺍ()‪.(171‬‬ ‫ﺺ‪:‬‬ ‫ﺍﳌﺒﺪﹸﺃ ﺍﻟﺜﱠﺎﻧﹺﻲ‪ :‬ﻋ ‪‬ﺮﹺﺑ‪‬ﻴﺔﹸ ﺍﻟ‪‬ﻨ ‪‬‬ ‫ﺐ ﺃﻥ ‪‬ﻳ ﹾﻔﻬ‪‬ﻢ‪ ،‬ﻭﻗﺪ ﺍ‪‬ﻧ‪‬ﺒﻨ‪‬ﻰ‬ ‫ﺠﻬﹺﻢ ﳚ ‪‬‬ ‫ﺏ ‪‬ﻭ‪‬ﻧ ‪‬ﻬ ﹺ‬ ‫ﺏ ﻓﻌﻠﻰ ‪‬ﺳ‪‬ﻨ ‪‬ﻦ ﺍﻟ ‪‬ﻌ ‪‬ﺮ ﹺ‬ ‫ﺺ ﻗﺪ ‪‬ﻭ ‪‬ﺭ ‪‬ﺩ ﺑﻠﺴﺎ ‪‬ﻥ ﺍﻟﻌ‪‬ﺮ ﹺ‬ ‫ﺃﻱ‪ :‬ﲟﺎ ﺃ ﱠﻥ ﺍﻟ‪‬ﻨ ‪‬‬ ‫ﺉ ﹶﻓ ‪‬ﺮ ‪‬ﻋ‪‬ﻴ ﹲﺔ ﺛﻼﺛ ﹲﺔ ﻫﻲ‪:‬‬ ‫ﺲ ﻣﺒﺎﺩ ‪‬‬ ‫ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﹶﺒ ‪‬ﺪ‪‬ﺃ ﺍﻟ ‪‬ﺮﺋ‪‬ﻴ ﹺ‬ ‫ﺺ‪:‬‬ ‫ﺃﻭ ﹰﻻ‪ :‬ﻣﺒﺪﹸﺃ ﺫﺍ‪‬ﺗ‪‬ﻴ ‪‬ﺔ ﺍﻟ‪‬ﻨ ‪‬‬ ‫ﺏﰲ‬ ‫ﺝ ﻋﻨﻬﺎ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ‪ ‬ﺞ ﺍﻟﻌ‪‬ـ ‪‬ﺮ ﹺ‬ ‫ﺖ ﻻ ﻳﻨﺒﻐﻲ ﺍﳋﺮﻭ ‪‬‬ ‫ﺃﻱ‪ :‬ﺃ ﱠﻥ ﻟ‪‬ﻠ‪‬ﻨ ‪‬‬ ‫ﺺ ﺫﺍ‪‬ﺗﹰﺎ ﻭ ﹶﻛ‪‬ﻴﻨ‪‬ﻮ‪‬ﻧ ﹰﺔ ﻭﻫ‪ ‬ﹺﻮ‪‬ﻳ ﹰﺔ ﻭﺛﻮﺍﹺﺑ ‪‬‬ ‫)‪(172‬‬ ‫ﹶﻓﻬ‪‬ﻢ ﺍﻟ‪‬ﻨ ‪‬‬ ‫ﺺ ﻭﺗﻔﺴﲑﻩ ‪.‬‬ ‫ﺺ‬ ‫ﺕ ﺍﻟﺒ‪‬ﺎ ‪‬ﻃﹺﻨﻴ‪‬ـ ‪‬ﺔ ﻟ‪‬ﻠـ‪‬ﻨ ‪‬‬ ‫ﲔ ﺍﺷﺘﺪﺍ ‪‬ﺩ ‪‬ﻧ ‪‬ﻜﲑﹺﻫﻢ ﻋﻠﻰ ﺍﻟ‪‬ﺘ ﹾﻔﺴِﲑﺍ ‪‬‬ ‫ﻭ ‪‬ﻣﻤ‪‬ﺎ ‪‬ﻳ ‪‬ﺆﻛﱢ ‪‬ﺪ ﺃﳘ‪‬ﻴ ‪‬ﺔ ﻫﺬﺍ ﺍﳌﺒﺪﺃ ﻋﻨ ‪‬ﺪ ﺍﻷﺻﻮﻟﻴ ‪‬‬ ‫ﺝ ﻋﻦ ﻇﹶـﻮﺍ ‪‬ﻫ ﹺﺮ‬ ‫ﺺ ﻋ‪‬ﻦ ‪‬ﻣ ﹾﻘﺘ‪‬ﻀﺎ ‪‬ﻩ ﺍﻟﻠﱡ ‪‬ﻐﻮﹺﻱ‪ ،‬ﻭﻋ‪‬ﻠﻰ ﺇﺻﺮﺍﺭﹺﻫﻢ ﻋﻠﻰ ﻋ‪‬ﺪ ﹺﻡ ﺟﻮﺍ ﹺﺯ ﺍﳋﺮﻭ ﹺ‬ ‫ﺝ ﺑﺎﻟ‪‬ﻨ ‪‬‬ ‫ﻭ‪‬ﻫﻲ ﺍﻟﱵ ﲣﺮ ‪‬‬ ‫ﺹ ﻣﻦ ﻏﲑ ﺩﻟﻴ ﹴﻞ ﻳﺪﻋﻮ ﺇﱃ ﻫﺬﺍ ﺍﳋﹸﺮﻭﺝ‪.‬‬ ‫ﺍﻟﻨ‪‬ﺼﻮ ﹺ‬ ‫ﺛﺎﻧﻴ‪‬ﺎ‪ :‬ﻣﺒﺪﺃ ﺗﻌ ‪‬ﺪ ‪‬ﺩﻳ‪‬ﺔ ﻗ‪‬ﺮﺍ َﺀ ‪‬ﺓ ﺍﻟﻨ‪‬ﺺ‪:‬‬ ‫ﺨ‪‬ﺘ‪‬ﻠ ﹶﻔ ‪‬ﺔ ﻭﺇ ﹾﻥ ﺃ ﹾﻓﻀ‪‬ﻰ ﺫﻟﻚ ﺇﱃ ‪‬ﻧﺘ‪‬ـﺎ‪‬ﺋ ‪‬ﺞ‬ ‫ﻕ ﻣ‪ ‬‬ ‫ﺺ ﺍﻟﺪ‪‬ﺍﻝﱡ ‪‬ﻋﻠﹶﻰ ﺍ َﻷ ‪‬ﺣﻜﹶﺎ ﹺﻡ ﹺﺑﻄﹸﺮ‪ ‬ﹴ‬ ‫ﺃﻱ‪ :‬ﺃﻧ‪‬ﻪ ﳚﻮ ‪‬ﺯ ﺃﻥ ﻳ‪ ‬ﹾﻔ ‪‬ﻬ ‪‬ﻢ ﺍﻟ‪‬ﻨ ‪‬‬ ‫ﺉ‬ ‫ﻁ ‪‬ﺧﻀ‪‬ﻮﻋ‪‬ﻬﺎ ﻟﻠﻤﺒﺎﺩ ﹺ‬ ‫ﺕ ﺍﳌﺘﻌ ‪‬ﺪﺩ‪‬ﺓ ﻟﻠﻨ‪‬ﺺ ﲨﻴﻌ‪‬ﻬﺎ ﺑﺸﺮ ‪‬‬ ‫ﺤ ‪‬ﺔ ﺍﻟﻘ‪‬ﺮﺍﺀﺍ ‪‬‬ ‫ﺼ‪‬‬ ‫ﻣ‪‬ﺘ‪‬ﺒﺎﹺﻳ‪‬ﻨ ‪‬ﺔ‪ .‬ﻓﺎﻷﺻﻮﻟﻴﻮ ﹶﻥ ﻣﺎ ﺑﲔ ﻗﺎﺋ ﹴﻞ ﹺﺑ ‪‬‬ ‫ﺕ ﻣﻊ‬ ‫ﲔ ﻫﺬﻩ ﺍﻟﻘﺮﺍﺀﺍ ‪‬‬ ‫ﺼ ‪‬ﻮ‪‬ﺑﺔ‪ ،‬ﻭﻗﺎﺋ ﹴﻞ ﺑﹺﺼﺤ‪‬ﺔ ﻗﺮﺍﺀ ‪‬ﺓ ﻭﺍﺣﺪ ‪‬ﺓ ﻣﻦ ﺑ ‪‬‬ ‫ﺐ ﺍﹾﻟ ‪‬ﻤ ‪‬‬ ‫ﺍﻟﻌﺎ ‪‬ﻣ ‪‬ﺔ ﰲ ﻓﻬﻢ ﺍﻟﻨ‪‬ﺺ‪ ،‬ﻭﻫﻮ ﻣﺬﻫ ‪‬‬ ‫)‪(173‬‬ ‫ﺐ ﺍﹾﻟ ‪‬ﻤ ‪‬‬ ‫ﺕ ‪‬ﻭﻫ‪ ‬ﻮ ‪‬ﻣ ﹾﺬ ‪‬ﻫ ﹺ‬ ‫ﺱ ﺍﻟﻌ‪ ‬ﹾﺬ ﹺﺭ ﻟﺒﺎﻗﻲ ﺍﻟﻘ‪‬ﺮﺍﺀﺍ ‪‬‬ ‫ﺍﻟ‪‬ﺘﻤ‪‬ﺎ ﹺ‬ ‫ﺨ ﱢﻄﺌﹶﺔ ‪ .‬ﻭﻋﻠﻰ ﻛﻼ ﺍﻟﺮﺃ‪‬ﻳ‪‬ﻴ ﹺﻦ ﻻ ﻳ‪‬ﻨﺒ‪‬ﻐﻲ ﻷَﻫ ﹺﻞ ﻗـﺮﺍﺀ ‪‬ﺓ‬ ‫ﺺ‪.‬‬ ‫ﺉ ﺍﻟﻌﺎ ‪‬ﻣ ‪‬ﺔ ﰲ ﻓﻬ ﹺﻢ ﺍﻟ‪‬ﻨ ‪‬‬ ‫ﺝ ﻋﻦ ﺍﳌﺒﺎﺩ ﹺ‬ ‫ﺖ ﱂ ﲣﺮ ‪‬‬ ‫ﺏ ﺍﻟﻘﺮﺍﺀ ‪‬ﺓ ﺍﻷﺧﺮﻯ ﻣﺎ ﺩﺍﻣ ‪‬‬ ‫ﺍﻹﻧﻜﺎ ‪‬ﺭ ﻋﻠﻰ ﺃﺻﺤﺎ ﹺ‬ ‫ﺺ‪:‬‬ ‫ﺛﺎﻟﺜﹰﺎ‪ :‬ﻣﺒﺪﹸﺃ ﻭﺍﻗ‪‬ﻌ‪‬ﻴ ‪‬ﺔ ﺍﻟ‪‬ﻨ ‪‬‬ ‫ﻒ ﹺﺑ ‪‬ﻪ ﻭﻫـ ‪‬ﻲ ﺍﻷﺣـﻮﺍ ﹸﻝ ﺍﻟـﱵ‬ ‫ﺤ‪‬ﺘ ‪‬‬ ‫ﺺ ﺑﺎﻟﻘﹶﺮﺍ‪‬ﺋ ﹺﻦ ﺍﳊﹶﺎ‪‬ﻟ‪‬ﻴ ‪‬ﺔ ﺍﱠﻟﺘ‪‬ﻲ ‪‬ﺗ ‪‬‬ ‫ﲔ ﺑﹺﺘﺄﺛﱡ ﹺﺮ ﺍﻟ‪‬ﻨ ‪‬‬ ‫ﻭﻧﻌﲏ ﺑﻪ‪ :‬ﺇﻗﺮﺍ ‪‬ﺭ ﺍﻷﺻﻮﻟﻴ ‪‬‬ ‫‪‬ﺗ ‪‬‬ ‫ﻑ ﺍﻟ ‪‬ﺰ ‪‬ﻣﺎﹺﻧ ‪‬ﻲ ﻭﺍﹾﻟ ‪‬ﻤﻜﺎ‪‬ﻧ ‪‬ﻲ ﺍﻟـﺬﻱ ‪‬ﻗﻴـ ﹶﻞ ﻓﻴـﻪ‪،‬‬ ‫ﺐ‪ ،‬ﻭﺍﻟ ﱠﻈ ‪‬ﺮ ‪‬‬ ‫ﺨﺎ ﹶﻃ ﹺ‬ ‫ﺤ‪‬ﺘ ﹺﻮ ‪‬ﺷ ‪‬ﻪ ‪‬ﻣ ‪‬ﻦ‪ :‬ﺣﺎ ﹺﻝ ﺍﹾﻟ ‪‬ﻤ‪‬ﺘ ﹶﻜﱢﻠ ﹺﻢ‪ ،‬ﻭ ‪‬ﺣﺎ ﹺﻝ ﺍﹾﻟ ‪‬ﻤ ‪‬‬ ‫ﺸﻲ‪ ،‬ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪ ،‬ﺝ‪ ،1‬ﺹ‪.217‬‬ ‫)‪ (170‬ﻧﻘﻠﻪ ﻋﻦ ﻛﺘﺎﺑﻪ ﺇﺛﺒﺎﺕ ﺍﻟﻘﻴﺎﺱ‪ :‬ﺍﻟ ‪‬ﺰ ‪‬ﺭ ﹶﻛ ‪‬‬ ‫)‪ (171‬ﺍﻟﺸﺎﻃﱯ‪ ،‬ﺍﳌﻮﺍﻓﻘﺎﺕ‪ ،‬ﺝ‪ ،3‬ﺹ‪ .18‬ﺑﺘﺼﺮﻑ ﻳﺴﲑ‪.‬‬ ‫ﲔ‪ .‬ﻭﻫﻮ ﲢﺖ ﺍﻟﻄﺒﻊ‪.‬‬ ‫ﺺ ﰲ ﲝﺜ‪‬ﻨﺎ‪ :‬ﺇ ‪‬ﺷﻜﹶﺎﻟ‪‬ﻴ ‪‬ﺔ ﺍﻟ ﹶﻘ ﹾﻄ ﹺﻊ ‪‬ﻋ‪‬ﻨ ‪‬ﺪ ﺍﻷﺻ‪‬ﻮﻟﻴ ‪‬‬ ‫)‪ (172‬ﺃﻓﻀﻨﺎ ﰲ ﺑﻴﺎﻥ ﺍ ﹸﳌ ﹾﻘ‪‬ﺘﻀ‪‬ﻰ ﺍﻟ ﹶﻘ ﹾﻄﻌ‪‬ﻲ ﻟ‪‬ﻠ‪‬ﻨ ‪‬‬ ‫ﺸ ‪‬ﻮ ﹶﻛﺎﹺﻧﻲ‪ :‬ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ‪ ،‬ﺇﺭﺷﺎﺩ ﺍﻟﻔﺤﻮﻝ ﺇﱃ ﲢﻘﻴﻖ ﻋﻠﻢ ﺍﻷﺻﻮﻝ‪ ،‬ﲢﻘﻴﻖ ﳏﻤﺪ ﺳﻌﻴﺪ ﺍﻟﺒﺪﺭﻱ‪ ،‬ﺩﺍﺭ‬ ‫)‪ (173‬ﺍﻧﻈﺮ‪ :‬ﺍﻟ ‪‬‬ ‫ﺍﻟﻔﻜﺮ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻁ‪1412 ،1‬ﻫ=‪1992‬ﻡ‪ ،‬ﺹ‪.436‬‬

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‫ﳉﺎ ﹺﺭﻳ ‪‬ﺔ ﰲ ﺍ‪‬ﺘﻤ ﹺﻊ ﺍﻟﺬﻱ ﻗﻴ ﹶﻞ ﻓﻴﻪ‪ ،‬ﻭﻏـ ﹺﲑ‬ ‫ﻑﺍﹶ‬ ‫ﺽ ﺍﻟﺬﻱ ﺍﺳ‪‬ﺘ ‪‬ﻬ ‪‬ﺪﹶﻓ ‪‬ﻪ‪ ،‬ﻭﺍﻷ ‪‬ﻋﺮﺍ ‪‬‬ ‫ﺐ ﺍﻟﺬﻱ ﹶﺃﹶﺛﺎ ‪‬ﺭ ‪‬ﻩ‪ ،‬ﻭﺍﻟ ‪‬ﻐ ‪‬ﺮ ﹺ‬ ‫ﺴ‪‬ﺒ ﹺ‬ ‫ﻭﺍﻟ ‪‬‬ ‫ﺻ ‪‬ﺮﻓ‪‬ﻪ ﻋﻦ ﻇﹶﺎﻫ ﹺﺮ ‪‬ﻩ ‪‬ـﺎ‪.‬‬ ‫ﺴ ﹺﲑ ‪‬ﻩ ﺃﻭ ﺗﺄﻭﻳﻠ‪‬ﻪ ﻭ ‪‬‬ ‫ﺺ ﺑﹺﻬﺬ ‪‬ﻩ ﺍﻟ ﹶﻘﺮ‪‬ﺍ‪‬ﺋ ﹺﻦ ﻳﻌﲏ ﺇﻣ‪‬ﻜﺎﻧﹺﻴ ﹶﺔ ﺗﺄﻛﻴﺪ‪‬ﻩ ﺃﻭ ‪‬ﺗ ﹾﻔ ِ‬ ‫ﺫﻟﻚ‪ .‬ﻭﺗ‪‬ﺄﺛﱡ ‪‬ﺮ ﺍﻟ‪‬ﻨ ‪‬‬ ‫ﻗﺎﻝ ﺍﻹﻣﺎ ‪‬ﻡ ﺍﻟ ‪‬‬ ‫ﻼ ﻋـﻦ‬ ‫ﻀﹰ‬ ‫ﻑ ﺑﻪ ﺇﻋﺠﺎ ‪‬ﺯ ﻧﻈ ﹺﻢ ﺍﻟﻘﺮﺁ ِﻥ‪ ،‬ﻓﹶـ ‪‬‬ ‫ﺸﺎ ‪‬ﻃﹺﺒﻲ‪) :‬ﺇ ﱠﻥ ﻋﻠ َﻢ ﺍﳌﻌﺎﹺﻧﻲ ﻭﺍﻟﺒﻴﺎ ِﻥ ﺍﻟﺬﻱ ﻳ‪‬ﻌﺮ ‪‬‬ ‫ﳋﻄﺎﺏ ﻣﻦ ﹺﺟ َﻬ ِﺔ‬ ‫ﺕ ﺍﻷ ‪‬ﺣ َﻮﺍﻝ‪ :‬ﺣﺎ ﹺﻝ ﺍ ِ‬ ‫ﻀَﻴﺎ ِ‬ ‫ﺏ‪ ،‬ﺇﳕﺎ َﻣ َﺪﺍ ‪‬ﺭ ‪‬ﻩ ﻋﻠﻰ ﻣﻌﺮﻓ ِﺔ ‪‬ﻣ ﹾﻘَﺘ َ‬ ‫ﻣﻌﺮﻓ ِﺔ ﻣﻘﺎﺻ ِﺪ ﻛﻼ ﹺﻡ ﺍﻟﻌﺮ ﹺ‬ ‫ﺐ‪ ،‬ﺃﻭ ﺍﳉﻤﻴ ﹺﻊ؛ ﺇ ِﺫ ﺍﻟﻜﻼ ‪‬ﻡ ﺍﻟﻮﺍﺣ ‪‬ﺪ ﳜﺘﻠ ‪‬‬ ‫ﺐ‪ ،‬ﺃﻭ ﺍﳌﺨﺎ ﹶﻃ ﹺ‬ ‫ﺏ‪ ،‬ﺃﻭ ﺍﳌﺨﺎ ِﻃ ﹺ‬ ‫ﺲ ﺍﳋﻄﺎ ﹺ‬ ‫ﻧﻔ ﹺ‬ ‫ﺐ‬ ‫ﺴ ﹺ‬ ‫ﺤَ‬ ‫ﻒ ﻓﻬ ‪‬ﻤﻪ ﹺﺑ َ‬ ‫ﲑ ﺫﻟﻚ‪ :‬ﻛﺎﻻﺳﺘﻔﻬﺎ ﹺﻡ ﻟﻔ ﹸﻈ ‪‬ﻪ ﻭﺍﺣﺪ‪ ،‬ﻭﻳ ‪‬ﺪ ‪‬ﺧ ﹸﻠﻪ ﻣﻌﺎ ‪‬ﻥ ﹸﺃ َﺧ ‪‬ﺮ‪:‬‬ ‫ﺐﻏﹺ‬ ‫ﺴ ﹺ‬ ‫ﺤَ‬ ‫ﲔ‪ ،‬ﻭﹺﺑ َ‬ ‫ﺨﺎ ﹶﻃﺒ ﹺ‬ ‫ﺐ ‪‬ﻣ َ‬ ‫ﺴ ﹺ‬ ‫ﺤَ‬ ‫ﲔ‪ ،‬ﻭﹺﺑ َ‬ ‫ﺣﺎﻟ ﹺ‬ ‫ﲑ ﺫﻟﻚ‪ ،‬ﻭﻛﺎﻷﻣ ﹺﺮ ﻳﺪ ‪‬ﺧ ﹸﻠ ‪‬ﻪ َﻣﻌﲎ ﺍﻹﺑﺎﺣ ِﺔ ﻭﺍﻟ‪‬ﺘ ‪‬ﻬﺪﻳ ِﺪ ﻭﺍﻟ‪‬ﺘ ‪‬ﻌﺠﻴ ﹺﺰ ﻭﺃﺷﺒﺎ ِﻫﻬﺎ‪ ،‬ﻭﻻ‬ ‫ﺦ ﻭﻏ ﹺ‬ ‫ﻣﻦ َﺗ ﹾﻘﺮﻳ ﹴﺮ ﻭَﺗ ‪‬ﻮﹺﺑ ‪‬ﻴ ﹴ‬ ‫)‪(174‬‬ ‫ﺕ ﺍﻷ ‪‬ﺣ َﻮﺍﻝ( ‪.‬‬ ‫ﻀَﻴﺎ ‪‬‬ ‫َﻳﺪ ﱡﻝ ﻋﻠﻰ ﻣﻌﻨﺎﻫﺎ ﺍﳌﺮﺍ ِﺩ ﺇﻻ ﺍﻷﻣﻮ ‪‬ﺭ ﺍﳋﺎﺭﺟ ﹸﺔ‪ ،‬ﻭ ‪‬ﻋ ‪‬ﻤ َﺪﺗ‪‬ﻬﺎ ‪‬ﻣ ﹾﻘَﺘ َ‬ ‫ﺺ‪:‬‬ ‫ﺚ‪ :‬ﺗﻌ ‪‬ﺪ ‪‬ﺩ ﺃ‪‬ﺑﻌ‪‬ﺎ ‪‬ﺩ ﺩ‪‬ﻻﹶﻟ ‪‬ﺔ ﺍﻟ‪‬ﻨ ‪‬‬ ‫ﺍﳌﺒﺪﹸﺃ ﺍﻟﺜﱠﺎﻟ ﹸ‬ ‫ﺺ ﺑـﻞ ﻫﻨـﺎ ‪‬ﻙ‬ ‫ﻱ ﺍﻟﻌﺮﹺﺑ ‪‬ﻲ ﻟ‪‬ﻠ‪‬ﻨ ‪‬‬ ‫ﺺ ﻋﻠﻰ ﺍﳊﹸ ﹾﻜ ﹺﻢ ﻻ ‪‬ﺗ‪‬ﻨﺘ‪‬ﺞ‪ ‬ﻓﻘﻂ ﻋﻦ ﺍﹾﻟﻤ‪‬ﺪﻟﹸﻮ ﹺﻝ ﺍﻟﻠﱡ ‪‬ﻐ ﹺﻮ ‪‬‬ ‫ﺃﻱ‪ :‬ﹶﺃﻥﱠ ﺩ‪‬ﻻﻟ ﹶﺔ ﺍﻟ‪‬ﻨ ‪‬‬ ‫ﺴ ‪‬ﻪ ﺃ ‪‬ﻋ ‪‬ﻤﻖ‪ ‬ﻣﻦ ﺍﻟﺪ‪‬ﻻﻟ ‪‬ﺔ ﺍﻟﻠﱡﻐ‪‬ﻮ‪‬ﻳ ‪‬ﺔ ﺍ‪ ‬ﺮ ‪‬ﺩ ‪‬ﺓ‪ :‬ﻛﺎﻟ ‪‬ﻘﻴ‪‬ﺎﺱ ﺍﻟﹼﺬﻱ ﻫﻮ ﺍﺳـﺘﺪﻻ ﹲﻝ‬ ‫ﺺ ﻧﻔ ‪‬‬ ‫ﺻ‪‬ﻨﻌ‪‬ﻬﺎ ﺍﻟ‪‬ﻨ ‪‬‬ ‫ﺕ ﹸﺃﺧ‪‬ﺮﻯ ‪‬‬ ‫ﺩ‪‬ﻻﻻ ‪‬‬ ‫ﺺ ﺃﻭ ‪‬ﻣﺠ‪‬ـﺎﻣ‪‬ﻴ ‪‬ﻊ‬ ‫ﺲ ﺍ ﹶﳌ ﹾﻘﺼ‪‬ﺪ ﺍﻟﺬﻱ ‪‬ﻳ ‪‬ﺪﻝﱡ ﻋﻠﻴ ‪‬ﻪ ﺍﻟ‪‬ﻨ ‪‬‬ ‫ﺠ‪‬ﻨ ﹺ‬ ‫ﺡ ﺍﻟﱠﺬﻱ ﻫﻮ ﺍﺳﺘﺪﻻ ﹲﻝ ﹺﺑ ﹺ‬ ‫ﲟﻌﻘﻮ ﹺﻝ ﺍﻟﻨ‪‬ﺺ‪ ،‬ﻭﺍﻻﺳ‪‬ﺘﺼ‪‬ﻼ ﹺ‬ ‫ﺱ ﻭﺇﱃ ﺍﻻﺳ‪‬ﺘﺼ‪‬ﻼﺡ‪ .‬ﻭﻋﻠﻴﻪ‬ ‫ﺤﺴ‪‬ﺎ ﹸﻥ ﹶﻓ ﹺﻬ ‪‬ﻲ ‪‬ﺗﻌ‪‬ﻮ ‪‬ﺩ ﰲ ﺍﻟﻨ‪‬ﻬﺎﻳ ‪‬ﺔ ﺇﱃ ﺍﻟﻘ‪‬ﻴﺎ ﹺ‬ ‫ﻣﻦ ﺍﻟﻨ‪‬ﺼﻮﺹ‪ ،‬ﻭﺃﻣ‪‬ﺎ ﺍﻟ ﱠﺬﺭ‪‬ﺍ‪‬ﺋﻊ‪ ‬ﻭﺍﻻ ‪‬ﺳ‪‬ﺘ ‪‬‬ ‫ﻱ ـ ﺑﻞ ﻗﺪ ﻳ‪‬ﻨﺒﺜـ ‪‬ﻖ‬ ‫ﺺ ـ ﻫﻮ ﺍﻟ‪‬ﺒ ‪‬ﻌ ‪‬ﺪ ﺍﻟﻠﱡﻐ‪‬ﻮ ‪‬‬ ‫ﺲ ‪‬ﺷﺮ‪‬ﻃﹰﺎ ﺃ ﹾﻥ ‪‬ﻳ‪‬ﻨ‪‬ﺒ‪‬ﺜ ‪‬ﻖ ﺍﳊﹸﻜ ‪‬ﻢ ﻋﻦ ﺑ‪ ‬ﻌ ‪‬ﺪ ﻭﺍﺣ ‪‬ﺪ ﻣﻦ ﺃﺑﻌﺎ ‪‬ﺩ ﺍﻟ‪‬ﻨ ‪‬‬ ‫ﹶﻓﹶﻠ‪‬ﻴ ‪‬‬ ‫ﻋﻦ ﹶﺃﺑ‪‬ﻌﺎ ‪‬ﺩ ﺃﺧﺮﻯ‪ ،‬ﻭ‪‬ﺗ‪‬ﺘ ‪‬ﻤﺜﱠﻞﹸ ‪‬ﻫ ‪‬ﺬ ‪‬ﻩ ﺍ َﻷ‪‬ﺑﻌ‪‬ﺎ ‪‬ﺩ ﰲ ﻛ ﱢﻞ ﻣﺎ ‪‬ﻳ ﹾﺬ ﹸﻛﺮ‪‬ﻩ ﺍﻷﺻﻮﻟﻴﻮ ﹶﻥ ﻣﻦ ‪‬ﻣﺼ‪‬ﺎ ‪‬ﺩ ‪‬ﺭ ﻟﻼﺳـﺘﺪﻻ ﹺﻝ ﻏـ ﹺﲑ‬ ‫ﱄ ﻗﻮ ﹶﻝ ﺍﻟﺮ‪‬ﺳﻮﻝﹺ‪ ،‬ﻋﻠﻴ ِﻪ ﺍﻟﺴ‪‬ﻼﻡ‪ ،‬ﻭﻓﻌﻠﹶﻪ‪ ،‬ﻓـﺈ ﱠﻥ‬ ‫ﺴﻨ‪‬ﺔ‪ .‬ﻗﺎﻝ ﺍﻟ ‪‬ﻐﺰ‪‬ﺍ‪‬ﻟ ‪‬ﻲ‪) :‬ﻻ ﳚﺎ ﹺﻭﺯ‪ ‬ﻧﻈ ‪‬ﺮ ﺍﻷﺻﻮ ﱢ‬ ‫ﺏ ﻭﺍﻟ ‪‬‬ ‫ﺍﻟﻜﺘﺎ ﹺ‬ ‫ﻉ‬ ‫ﺴ‪‬ﻨ ﹸﺔ ﻭﺍﻹﲨـﺎ ‪‬‬ ‫ﺏ ﻭﺍﻟـ ‪‬‬ ‫ﻉ َﻳ ﹾﺜﺒ‪‬ﺖ‪ ‬ﹺﺑﻘﹶﻮِﻟﻪِ‪ ،‬ﻭﺍﻷﺩﱠﻟ ﹸﺔ ﻫﻲ ﺍﻟﻜﺘﺎ ‪‬‬ ‫ﺴ َﻤﻊ‪ ‬ﻣﻦ ﻗﻮِﻟﻪِ‪ ،‬ﻭﺍﻹﲨﺎ َ‬ ‫ﺏ ﺇﳕﺎ ﻳ‪ ‬‬ ‫ﺍﻟﻜﺘﺎ َ‬ ‫)‪(175‬‬ ‫ﹶﻓﻘﹶﻂ( ‪.‬‬ ‫ﺹ ﻭﺍﻷ ‪‬ﺯﻣ‪‬ﺎ ‪‬ﻥ ﻭﺍﻷﻣ‪‬ﺎ ‪‬ﻛ ﹺﻦ‪:‬‬ ‫ﺺ ﰲ ﺍﻷ ‪‬ﺷﺨ‪‬ﺎ ﹺ‬ ‫ﺍﳌﺒﺪﺃ ﺍﻟﺮﺍﺑ ‪‬ﻊ‪ :‬ﻋ ‪‬ﻤ ‪‬ﻮ ‪‬ﻣﻴ‪ ‬ﹸﺔ ﺍﻟ‪‬ﻨ ‪‬‬ ‫ﺹ ﺇﻻ ﻭﻫ ‪‬ﻮ‬ ‫ﺺ ﻣﻦ ﺍﻷﺷﺨﺎ ﹺ‬ ‫ﺺ ﻟﺸﺨ ﹴ‬ ‫ﺹ ‪‬ﺗﻌ‪‬ﲏ ﺃﻧ‪‬ﻪ ﻣﺎ ﻣﻦ ﺣ‪ ‬ﹾﻜ ﹴﻢ ﻗﺮ‪ ‬ﺭ ‪‬ﻩ ﺍﻟ‪‬ﻨ ‪‬‬ ‫ﺺ ﰲ ﺍﻷﺷ‪‬ﺨﺎ ﹺ‬ ‫‪‬ﻋﻤ‪‬ﻮ ‪‬ﻣﻴ‪ ‬ﹸﺔ ﺍﻟ‪‬ﻨ ‪‬‬ ‫ﺺ ﰲ ‪‬ﺯ ‪‬ﻣ ﹺﻦ‬ ‫ﺺ ﰲ ﺍﻷﺯﻣﺎ ‪‬ﻥ ﺗﻌﲏ ﺃﻧ‪‬ﻪ ﻣﺎ ‪‬ﻣ ‪‬ﻦ ﺣ‪‬ﻜ ﹴﻢ ﻗﺮ‪‬ﺭ ‪‬ﻩ ﺍﻟ‪‬ﻨ ‪‬‬ ‫ﺱ ‪‬ﺟﻤ‪‬ﻴﻌﹰﺎ‪ .‬ﻭﻋ‪‬ﻤﻮﻣﻴ‪ ‬ﹸﺔ ﺍﻟ‪‬ﻨ ‪‬‬ ‫ﺤﺐ‪ ‬ﻋﻠﻰ ﺍﻟﻨ‪‬ﺎ ﹺ‬ ‫ﺴ‪‬‬ ‫‪‬ﻳ‪‬ﻨ ‪‬‬ ‫ﺐ ﻋﻠﻰ ﺍﻷ ‪‬ﺯ ‪‬ﻣ‪‬ﻨ ‪‬ﺔ ﲨﻴﻌﹰﺎ ﺇﱃ ﻳﻮ ﹺﻡ ﺍﻟ ‪‬ﻘﻴ‪‬ﺎ ‪‬ﻣﺔ‪ ،‬ﻭﻋ‪‬ﻤﻮﻣﻴ‪ ‬ﹸﺔ ﺍﻷﻣ‪‬ﺎ ‪‬ﻛ ﹺﻦ ﺗﻌﲏ ﺃﻧ‪‬ﻪ ﻣﺎ ﻣﻦ ﺣﻜـ ﹴﻢ‬ ‫ﻧﺰﻭﻟ‪‬ﻪ ﺇﻻ ﻭﻳ‪‬ﻨﺴﺤ ‪‬‬ ‫ﻗﺮ‪‬ﺭ ‪‬ﻩ ﺍﻟ‪‬ﻨ ‪‬‬ ‫ﺴ ‪‬ﻢ ﺑﺎﻟ ‪‬ﻌﻤ‪‬ﻮ ﹺﻡ ﻓﹶﻬـ ‪‬ﻮ‬ ‫ﺤﺐ‪ ‬ﻋﻠﻰ ﺑﺎﻗﻲ ﺍﻷﻣ‪‬ﺎ ‪‬ﻛ ﹺﻦ‪ .‬ﻭﲟﺎ ﺃ ﱠﻥ ﻫﺬﺍ ﺍﳌﺒﺪﹶﺃ ﻳﺘ‪ِ ‬‬ ‫ﺴ‪‬‬ ‫ﺺ ﰲ ‪‬ﻣﻜﹶﺎ ‪‬ﻥ ﻣﺎ ﺇﻻ ‪‬ﻭ‪‬ﻳ‪‬ﻨ ‪‬‬ ‫ﻼ ﻳ‪‬ﺆﻛﱢ ‪‬ﺪ ﺫﻟـﻚ ﻭﺇﻻ ﻓﺎﻷﺻ‪‬ـ ﹸﻞ‬ ‫ﻱ ﺩﻟﻴ ﹰ‬ ‫ﺺ ﰲ ﻫﺬﻩ ﺍﳊﺎﻟ ‪‬ﺔ ﺃﻥ ﻳ‪‬ﺒ ‪‬ﺪ ‪‬‬ ‫ﺼ ﹺ‬ ‫ﺨ‪‬‬ ‫ﺨﺼ‪‬ﻴﺺ‪ ،‬ﻟﻜ ‪‬ﻦ ﻋﻠﻰ ﺍﹾﻟﻤ‪ ‬‬ ‫‪‬ﻳ ﹾﻘ‪‬ﺒﻞﹸ ﺍﻟ‪‬ﺘ ‪‬‬ ‫ﺍﻟ ‪‬ﻌﻤ‪‬ﻮ ‪‬ﻡ‪ .‬ﻗﺎﻝ ﺍﻟ ‪‬ﺰ ‪‬ﺭ ﹶﻛ ‪‬‬ ‫ﺴﻼ ‪‬ﻡ‪ :‬ﺃ ﱠﻥ ﹸﻛ ﱠﻞ ‪‬ﺣ ﹾﻜ ﹴﻢ َﺗ َﻌ ﱠﻠ َﻖ ﺑﺄﻫـ ﹺﻞ‬ ‫ﻀﺮﻭﺭ ِﺓ ِﻣﻦ ﺩﻳﹺﻨ ِﻪ ﻋﻠﻴ ِﻪ ﺍﻟ ‪‬‬ ‫ﻑ ﺑﺎﻟ ‪‬‬ ‫ﺸ ‪‬ﻲ‪ِ ) :‬ﻣ ‪‬ﻤﺎ ﻋ‪ ‬ﹺﺮ َ‬

‫)‪ (174‬ﺍﻟﺸﺎﻃﱯ‪ ،‬ﺍﳌﻮﺍﻓﻘﺎﺕ‪ ،‬ﺝ‪ ،3‬ﺹ‪ .347‬ﻭﻗﺪ ﺃﻓﻀﻨﺎ ﺍﻟﻘﻮ ﹶﻝ ﰲ ﺍﻟﻘﹶـﺮ‪‬ﺍﺋ ﹺﻦ ﻭﺗﺄﺛﲑﹺﻫـﺎ ﰲ ﺍﻟـﻨ‪‬ﺺ ﰲ ﺭﺳـﺎﻟﺘﻨﺎ‬ ‫ﺺ ﻭﺃﹸﺛﺮ‪‬ﻫﺎ ﰲ ﺩ‪‬ﻻﻟﺘﻪ‪ ،‬ﺍﳉﺎﻣﻌﺔ ﺍﻷﺭﺩﹺﻧﻴ‪‬ﺔ‪ ،‬ﻋﻤ‪‬ﺎﻥ‪.‬‬ ‫ﺤ‪‬ﺘﻔﱠﺔﹸ ﺑﺎﻟ‪‬ﻨ ‪‬‬ ‫ﻟﻠﺪﻛﺘﻮﺭﺍﻩ ﺍﻟ ﹶﻘﺮ‪‬ﺍ‪‬ﺋ ‪‬ﻦ ﺍﳌﹸ ‪‬‬ ‫ﺺ‪ .‬ﻭﻋﻠﻴ ‪‬ﻪ ﹶﻓﻬ‪ ‬ﻮ ‪‬ﺑﻌ‪‬ـ ‪‬ﺪ‬ ‫ﺐ ﺣﺠﻴ‪‬ﺘ ‪‬ﻪ ﻣﻦ ﺍﻟ‪‬ﻨ ‪‬‬ ‫ﺴ ‪‬‬ ‫ﻉ ﺇﻧ‪‬ﻤﺎ ﺍﻛ‪‬ﺘ ‪‬‬ ‫ﻚ ﺃ ﱠﻥ ﺍﻹﲨﺎ ‪‬‬ ‫)‪ (175‬ﺍﻟﻐﺰﺍﱄ‪ ،‬ﺍﳌﺴﺘﺼﻔﻰ‪ ،‬ﺹ‪ .6‬ﻭﻻ ﳜﻔﻰ ﻋﻠﻴ ‪‬‬ ‫ﺺ‪.‬‬ ‫ﺁﺧ ‪‬ﺮ ﻣﻦ ﺃ‪‬ﺑﻌ‪‬ﺎ ‪‬ﺩ ﺍﻟ‪‬ﻨ ‪‬‬

‫ﹶﺃ ‪‬ﳝ ‪‬ﻦ ﺻ‪‬ﺎﱀ ‪65 -‬‬

‫ﷲ ﻋﻠﻴـ ِﻪ‬ ‫ﻍ‪ِ ) :‬ﺧﻄﺎ‪‬ﺑ ‪‬ﻪ‪ ،‬ﺻ ﱠﻠﻰ ﺍ ُ‬ ‫ﺼ‪‬ﺒﺎ ﹺ‬ ‫ﺠ َﻤﻴ ﹺﻊ ﺍﻷ ‪‬ﻣ ِﺔ ﺇﱃ ﻳﻮ ﹺﻡ ﺍﻟ ِﻘَﻴﺎ َﻣ ِﺔ()‪ .(176‬ﻭﻗﺎ ﹶﻝ ﺍﺑ ‪‬ﻦ ﺍﻟ ‪‬‬ ‫ﺯﻣﺎﹺﻧ ِﻪ ﹶﻓ ‪‬ﻬ َﻮ َﺷﺎ ِﻣﻞﹲ ِﻟ َ‬ ‫)‪(177‬‬ ‫ﻭﺳ ﱠﻠ َﻢ‪ ،‬ﻟﻮﺍﺣ ‪‬ﺪ ﺧﻄﺎﺏ‪ِ ‬ﻟﻠ َ‬ ‫ﷲ ﻭﺭﺳـﻮﻟ ‪‬ﻪ‬ ‫ﺹ‪) :‬ﻛ ﱡﻞ ﺣ‪ ‬ﹾﻜ ﹴﻢ َﺣ ﹶﻜ َﻢ ﺍ ُ‬ ‫ﺼﺎ ‪‬‬ ‫ﺠ‪‬‬ ‫ﺠ َﻤﺎﻋ ِﺔ ﺑﺎﻹﲨﺎﻉِ( ‪ .‬ﻭﻗﺎ ﹶﻝ ﺍﹾﻟ ‪‬‬ ‫ﺹ ﺇﻻ‬ ‫ﳊﻜ ‪‬ﻢ ﻻ ﹺﺯﻡ‪ ‬ﰲ ﺳﺎِﺋ ﹺﺮ ﺍﻷﺷﺨﺎ ﹺ‬ ‫ﻚﺍﹸ‬ ‫ﲑﻫﺎ‪ ،‬ﻓﺬﻟ َ‬ ‫ﺺ‪ ،‬ﻣﻦ ﻋﺒﺎﺩ ‪‬ﺓ ﺃﻭ ﻏ ﹺ‬ ‫ﺨ ﹴ‬ ‫ﺺ ﺃﻭ ﻋﻠﻰ ﺷ ‪‬‬ ‫ﺨ ﹴ‬ ‫ﺑ ِﻪ ﰲ َﺷ ‪‬‬ ‫)‪(178‬‬ ‫ﺼ ‪‬ﻴ ﹺ‬ ‫ﺨ ِ‬ ‫ﺇﺫﺍ ﻗﺎ َﻡ ﺩﻟﻴ ﹸﻞ ﺍﻟ‪‬ﺘ ‪‬‬ ‫ﺺ ﻓﻴﻪ( ‪.‬‬ ‫ﺺ‪:‬‬ ‫ﺍﳌﺒﺪﹸﺃ ﺍﳋﹶﺎ ‪‬ﻣﺲ‪ :‬ﺗﻜﹶﺎﻣ‪‬ﻠ‪‬ﻴﺔﹸ ﺍﻟ‪‬ﻨ ‪‬‬ ‫ﺚ ﻳ‪‬ﻜﻤ‪ ‬ﹸﻞ ﺑﻌﻀ‪‬ﻬﺎ ﺑﻌ ‪‬‬ ‫ﺹ ﺍﻟﺸﺮﻋ‪‬ﻴ ﹶﺔ ﹸﻛ ﱞﻞ ﻭﺍ ‪‬ﺣﺪ‪ ،‬ﲝﻴ ﹸ‬ ‫ﺃﻱ‪ :‬ﺃ ﱠﻥ ﺍﻟﻨ‪‬ﺼﻮ ‪‬‬ ‫ﻀﹰﺎ‪ .‬ﻓﺎﻟﻘﺮﺁ ﹸﻥ )ﻣـﻦ ﻓﺎﲢﺘِـ ِﻪ ﺇﱃ‬ ‫)‪(179‬‬ ‫ﻀ ‪‬ﻪ‬ ‫ﺻﻮ ﹴﻝ َﺑﻌ‪‬ـ ‪‬‬ ‫ﺚ ) ﹶﻛ ﹶﻠ ﹾﻔﻈ ‪‬ﺔ ﻭﺍﺣﺪ ‪‬ﺓ َﻭ َﺧَﺒ ﹴﺮ ﻭﺍ ِﺣ ‪‬ﺪ َﻣ ‪‬ﻮ ‪‬‬ ‫ﳊﺪﻳ ﹸ‬ ‫ﺧﺎﲤِﺘ ِﻪ ﻛﺎﻟ ﹶﻜ ِﻠ َﻤ ِﺔ ﺍﻟﻮﺍﺣﺪ ِﺓ( ‪ ،‬ﻭﺍﻟ ﹸﻘﺮﺁ ﹸﻥ ﻭﺍ ﹶ‬ ‫)‪(180‬‬ ‫ﲏ ﺑﻌ ‪‬‬ ‫ﺾ‪ ،‬ﻭﻣﺒ ﹴ‬ ‫ﻀ ‪‬ﻪ ﺇﱃ َﺑ ‪‬ﻌ ﹴ‬ ‫ﻑ ﺑﻌ ‪‬‬ ‫ﻀﺎ ‪‬‬ ‫ﺾ‪ ،‬ﻭ ‪‬ﻣ َ‬ ‫ﹺﺑَﺒﻌ ﹴ‬ ‫ﻀﻪ ﻋﻠﻰ َﺑ ‪‬ﻌﺾ( ‪ .‬ﻭ ‪‬ﻋﹶﻠ‪‬ﻴﻪ‪ ،‬ﻻ ﳚـﻮ ‪‬ﺯ ﺍﻟﻮ‪‬ﺻـﻮ ﹸﻝ ﺇﱃ‬ ‫ﻉ‬ ‫ﺹ ﺍﳌﺘﻌﱢﻠ ﹶﻘ ‪‬ﺔ ﲟﻮﺿ‪‬ﻮ ﹺ‬ ‫ﺾ ﺑﻞ ﻳ‪‬ﻨﺒ‪‬ﻐﻲ ﺍﻋﺘﺒﺎ ‪‬ﺭ ﲨﻴ ﹺﻊ ﺍﻟ‪‬ﻨﺼ‪‬ﻮ ﹺ‬ ‫ﺹ ﺩﻭ ﹶﻥ ﺑﻌ ﹴ‬ ‫ﺾ ﺍﻟﻨ‪‬ﺼﻮ ﹺ‬ ‫ﺍﳊﹸﻜ ﹺﻢ ﺑﺎﻻ ﹾﻗ‪‬ﺘﺼ‪‬ﺎ ﹺﺭ ﻋﻠﻰ ﺑﻌ ﹺ‬ ‫ﺕ ﻫﺬﻩ ﺍﻟ‪‬ﻨﻈﹾـ ‪‬ﺮ ‪‬ﺓ‬ ‫ﺚ ﺍﻷﺻﻮ‪‬ﻟ ‪‬ﻲ ‪‬ﺷ ‪‬ﻐﹶﻠ ‪‬ﻬﺎ ﺍﻟ ‪‬ﻮﹶﻓﺎ ُﺀ ﹺﺑ ‪‬ﻤ‪‬ﺘﻄﱠﻠ‪‬ﺒﺎ ‪‬‬ ‫ﺤ ‪‬‬ ‫ﻀ ﹲﺔ ﻣﻦ ﺍﻟ‪‬ﺒ ‪‬‬ ‫ﺴﺎ ‪‬ﺣ ﹲﺔ ‪‬ﻋﺮﻳ ‪‬‬ ‫ﺍﳊﹸ ﹾﻜ ﹺﻢ ﺍﻋﺘ‪‬ﺒﺎﺭﹰﺍ ﻭ‪‬ﺍﺣ‪‬ﺪﹰﺍ‪ .‬ﻭ ‪‬ﻣ ‪‬‬ ‫ﺼﻮ ﹺ‬ ‫ﺍﻟ‪‬ﺘ ﹶﻜﺎ ‪‬ﻣ‪‬ﻠ‪‬ﻴ ‪‬ﺔ ﻟ‪‬ﻨ ‪‬‬ ‫ﺼﻠ ‪‬ﺔ‬ ‫ﺺ ﺑﺎﻷ ‪‬ﺩﻟﱠـ ‪‬ﺔ ﺍﳌﺘ‪‬ـ ‪‬‬ ‫ﺼﻴ ﹺ‬ ‫ﺚ ﺍﻟﺘﺄﻭﻳ ﹺﻞ ﻭﺍﻟ‪‬ﺘﻔﺴ ﹺﲑ ﻭﺍﻟ‪‬ﺘﻘﻴﻴـ ‪‬ﺪ ﻭﺍﻟ‪‬ﺘﺨ‪‬ـ ‪‬‬ ‫ﺹ ﺍﻟ ‪‬ﻮ ‪‬ﺣ ﹺﻲ‪ .‬ﻓﻤﺒﺎﺣ ﹸ‬ ‫ﺹ‬ ‫ﻅ ﻋﻠـﻰ ‪‬ﺗ ﹶﻜﺎﻣ‪‬ـ ﹺﻞ ﺍﻟﻨ‪‬ـﺼﻮ ﹺ‬ ‫ﳊ ﹶﻔﺎ ‪‬‬ ‫ﺐ ﰲ ‪‬ﺧ ‪‬ﺪ ‪‬ﻣ ‪‬ﺔ ﺍ ‪‬‬ ‫ﺼ ‪‬‬ ‫ﺚ ﺍﻟ‪‬ﻨﺴ ﹺﺦ‪ ،‬ﻭﺍﻟ‪‬ﺘﺮﺟﻴ ﹺﺢ ﻛﻠﱡﻬﺎ ‪‬ﺗ ‪‬‬ ‫ﺼﹶﻠ ‪‬ﺔ‪ ،‬ﻭﻣﺒﺎﺣ ﹸ‬ ‫ﻭﺍﳌ‪‬ﻨ ﹶﻔ ‪‬‬ ‫ﺹ ﺍﻟ ‪‬ﻮ ‪‬ﺣ ﹺﻲ ﱂ ‪‬ﺗ ﹸﻜ ‪‬ﻦ ـ ﰲ ‪‬ﻧ ﹶﻈ ﹺﺮ ﺍﻷﺻﻮﻟﻴ ‪‬‬ ‫ﺼﻮ ‪‬‬ ‫ﺝ ﺑﺄ ﱠﻥ ‪‬ﻧ ‪‬‬ ‫ﻭ‪‬ﺗﺴﺘﻠﺰ ‪‬ﻡ ﺍﻻﺳﺘﻨﺘﺎ ‪‬‬ ‫ﲔ ـ ﺇﻻ ‪‬ﺳﻴﺎﻗﹰﺎ ﻭﺍ ‪‬ﺣﺪﹰﺍ‪.‬‬ ‫ﺺ‪:‬‬ ‫ﺍﳌﺒﺪﺃ ﺍﻟﺴ‪‬ﺎ ‪‬ﺩﺱ‪ :‬ﻏﹶﺎ‪‬ﺋﻴ‪ ‬ﹸﺔ ﺍﻟ‪‬ﻨ ‪‬‬ ‫ﺴﺘ‪‬ﻬ ‪‬ﺪﻑ‪ ‬ﻏﹶﺎ‪‬ﻳ ﹰﺔ ‪‬ﺗ ‪‬ﻤﺜﱢ ﹸﻞ‬ ‫ﺺ ﺍﳌﻘ ‪‬ﺮ ‪‬ﺭ ‪‬ﻟﺤ‪‬ﻜ ﹴﻢ ﻣ‪‬ﺎ ـ ‪‬ﻣ ‪‬ﻬﻤ‪‬ﺎ ﻛﺎ ﹶﻥ ﻣ‪‬ﻮﺿ‪‬ﻮﻉ‪ ‬ﻫ‪‬ﺬﺍ ﺍﳊﹸ ﹾﻜ ﹺﻢ ـ ﺇﳕﺎ ‪‬ﻳ ‪‬‬ ‫ﻱ‪ :‬ﹶﺃﻥﱠ ﺍﻟ‪‬ﻨ ‪‬‬ ‫ﺃ ‪‬‬ ‫ﺤ ‪‬ﺔ ﺃ ‪‬ﻡ ﱂ ‪‬ﻧﻘ‪‬ﻒ‪.‬‬ ‫ﺼﹶﻠ ‪‬‬ ‫ﳊ ﹾﻜﻢﹺ‪ ،‬ﺳ‪‬ﻮﺍ ٌﺀ ‪‬ﻭﹶﻗ ﹾﻔﻨ‪‬ﺎ ﻋﻠﻰ ﻫﺬﻩ ﺍﹾﻟ ‪‬ﻤ ‪‬‬ ‫ﻒ ‪‬ﺟﺮ‪‬ﺍ َﺀ ‪‬ﺗﺸ‪‬ﺮﻳ ﹺﻊ ﻫﺬﺍ ﺍ ﹸ‬ ‫ﺤ ﹰﺔ ﺗ‪‬ﻌﻮﺩ‪ ‬ﻋﻠﻰ ﺍﹾﻟﻤ‪‬ﻜﻠﱠ ‪‬‬ ‫ﺼﹶﻠ ‪‬‬ ‫‪‬ﻣ ‪‬‬ ‫ﲔ ﺑﺎﻟﻘ‪‬ﻴﺎ ﹺ‬ ‫ﻭﺃﺻ ﹸﻞ ﺍﻟﺘ‪‬ﻌﻠﻴ ﹺﻞ ﺑﹺﺎﹾﻟ ‪‬ﻤﺼ‪‬ﺎ‪‬ﻟ ﹺﺢ ﻣﺘ‪‬ﻔ ‪‬ﻖ ﻋ‪‬ﻠﻴ ‪‬ﻪ ﺑﲔ ﺍﻟﻘﺎﺋ‪‬ﻠ ‪‬‬ ‫ﻉ ﻋﻠﻴـ ‪‬ﻪ‬ ‫ﺱ ﻣﻦ ﺍﻷﺻ‪‬ﻮﻟﻴﲔ‪ ،‬ﻭﻗﺪ ‪‬ﻧ ﹶﻘ ﹶﻞ ﺍﻹﺟ‪‬ﻤﺎ ‪‬‬ ‫ﻏ ‪‬ﲑ ﻭﺍﺣ ‪‬ﺪ ‪‬ﻣﻨ‪‬ﻬ ‪‬ﻢ ﹶﻗ‪‬ﺒ ﹶﻞ ﻧﹺﺰﺍ ﹺ‬ ‫ﻉ ﺍﻟﻈﱠﺎﻫ‪‬ﺮ‪‬ﻳ ‪‬ﺔ ﻓﻴﻪ)‪.(181‬‬ ‫ﺍﳋﹶﺎ‪‬ﺗ ‪‬ﻤﺔﹸ‬ ‫)‪ (176‬ﺍﻟﺰﺭﻛﺸﻲ‪ ،‬ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪ ،‬ﺝ‪ ،4‬ﺹ‪ ،251‬ﻭﺍﻧﻈﺮ‪ :‬ﺍﻟ ‪‬ﻌﻼ‪‬ﺋﻲ‪ :‬ﺻﻼﺡ ﺍﻟﺪﻳﻦ ﺍﻟ ﹶﻜ‪‬ﻴ ﹶﻜﹶﻠ ‪‬ﺪﻱ‪ ،‬ﺗﻠ ‪‬ﻘﻴ ‪‬ﺢ ﺍﻟ ﹸﻔﻬ‪‬ـﻮ ﹺﻡ ﰲ‬ ‫ﺻ‪‬ﻴ ﹺﻎ ﺍﻟ ‪‬ﻌ ‪‬ﻤﻮ ﹺﻡ‪ ،‬ﲢﻘﻴﻖ ﻭﻧﺸﺮ ﻋﺒﺪ ﺍﷲ ﺁﻝ ﺍﻟﺸﻴﺦ‪ ،‬ﻁ‪1403 ،1‬ﻫ‪ ،‬ﺻ‪.339‬‬ ‫‪‬ﺗ‪‬ﻨ ‪‬ﻘﻴ ﹺﺢ ‪‬‬ ‫)‪ (177‬ﻧﻘﻠﻪ ﻋﻨﻪ‪ ،‬ﺍﻟﺰﺭﻛﺸﻲ‪ ،‬ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪ ،‬ﺝ‪ ،4‬ﺹ‪.272‬‬ ‫ﺼﺎﺹ‪ :‬ﺃﺑﻮ ﺑﻜﺮ ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ ﺍﻟﺮﺍﺯﻱ‪ ،‬ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﲢﻘﻴﻖ ﳏﻤﺪ ﺻﺎﺩﻕ ﻗﻤﺤـﺎﻭﻱ‪ ،‬ﺩﺍﺭ ﺇﺣﻴـﺎﺀ‬ ‫)‪ (178‬ﺍﳉ ‪‬‬ ‫ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﰊ‪ ،‬ﺑﲑﻭﺕ‪1405 ،‬ﻫ‪ ،‬ﺟ‪ ،4‬ﺹ‪.355‬‬ ‫)‪ (179‬ﺍﻟﺸﲑﺍﺯﻱ‪ :‬ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﻠﻲ‪ ،‬ﺍﻟﻠﱡ ‪‬ﻤﻊ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴـﺔ‪ ،‬ﺑـﲑﻭﺕ‪ ،‬ﻁ‪،1‬‬ ‫‪1405‬ﻫ=‪1985‬ﻡ‪ ،‬ﺹ‪.44‬‬ ‫)‪ (180‬ﺍﺑﻦ ﺣﺰﻡ‪ :‬ﺃﺑﻮ ﳏﻤﺪ ﻋﻠﻲ ﺑﻦ ﺃﲪﺪ‪ ،‬ﺍﻹﺣﻜﺎﻡ ﰲ ﺃﺻﻮﻝ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﺩﺍﺭ ﺍﳊﺪﻳﺚ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﻁ‪1404 ،1‬ﻫ‪،‬‬ ‫ﺝ‪ ،2‬ﺹ‪.171‬‬ ‫ﺚ ﻫﺬ ‪‬ﻩ ﺍﳌﺴﺄﻟ ﹶﺔ ﺑﺘﻮ ‪‬ﺳ ﹴﻊ ﺍﻷﺳﺘﺎ ﹸﺫ ﳏﻤﺪ ﻣﺼﻄﻔﻰ ‪‬ﺷﹶﻠﹺﺒﻲ‪ :‬ﰲ ﻛﺘﺎﺑﻪ‪ :‬ﺗﻌﻠﻴﻞ ﺍﻷﺣﻜﺎﻡ ]ﺩﺍﺭ ﺍﻟﻨﻬﻀﺔ ﺍﻟﻌﺮﺑﻴـﺔ‪،‬‬ ‫ﺤ ﹶ‬ ‫)‪ (181‬ﺑ ‪‬‬ ‫ﺑﲑﻭﺕ‪1401 ،‬ﻫ=‪1981‬ﻡ[ ﻭﺃﺗ‪‬ﻰ ﻓﻴﻪ ﻣ‪‬ﻦ ﺗﻘﺮﻳ ﹺﺮ ﻫﺬﻩ ﺍﳌﺴﺄﻟ ‪‬ﺔ ﹺﺑﻤﺎ ﻻ ﻣﺰﻳ ‪‬ﺪ ﻋﻠﻴﻪ‪ .‬ﻭﰲ ﻛﺘﺎﺑﻨﺎ‪ :‬ﺃﺛ ‪‬ﺮ ﺗﻌﻠﻴ ﹺﻞ ﺍﻟـﻨ‪‬ﺺ ﰲ‬ ‫ﺩ‪‬ﻻﻟﺘ‪‬ﻪ‪ ،‬ﹶﻛ ‪‬‬ ‫ﻒ‬ ‫ﺚ ﺃﺷ‪‬ﻜﺎ ﹸﻝ ﻫﺬﺍ ﺍﻟﺘـﺄﺛ ﹺﲑ ﻭﻣـﺪﺍ ‪‬ﻩ ﻭﺃﻣﺜﻠﺘ‪‬ـ ‪‬ﻪ ﻭﻣﻮﻗـ ‪‬‬ ‫ﺸ ﹾﻔﻨ‪‬ﺎ ﺑﹺﺘﻮ ‪‬ﺳ ﹴﻊ ﻋﻦ ﺗﺄﺛﲑ ﻋﻠﱠﺔ ﺍﻟﻨ‪‬ﺺ ﰲ ﺩﻻﻟﺘﻪ‪ ،‬ﻣﻦ ﺣﻴ ﹸ‬ ‫ﲔ ﻣﻨﻪ ﻭﺃﺩﱠﻟ‪‬ﺘﻬ‪‬ﻢ ﻭﻏ ‪‬ﲑ ﺫﻟﻚ‪.‬‬ ‫ﺍﻷﺻﻮﻟﻴ ‪‬‬

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‫‪ISoIT‬‬

‫ﺉ ﻳ‪ ‬ﻤ ‪‬ﻜﻦ‪ ‬ﻋ ‪‬ﺪﻫ‪‬ﺎ ﺍﹾﻟ ‪‬ﻤﻌ‪‬ﺎ‪‬ﻟ ‪‬ﻢ ﺍﻟﺮﺋﻴﺴ ﹶﺔ ﻟﺘﻌﺎﻣ‪‬ـ ﹺﻞ‬ ‫ﺚ ﺇﱃ ‪‬ﻋ ‪‬ﺪ ‪‬ﺩ ﻣ ‪‬ﻦ ﺍﹾﻟﻤ‪‬ﺒﺎ ‪‬ﺩ ﹺ‬ ‫ﺤ ‪‬‬ ‫ﺻ ﹾﻠﻨ‪‬ﺎ ﰲ ﻫﺬﺍ ﺍﻟ‪‬ﺒ ‪‬‬ ‫ﻭﺑﻌ ‪‬ﺪ‪ :‬ﻓﻘ ‪‬ﺪ ‪‬ﺗ ‪‬ﻮ ‪‬‬ ‫ﺉ ﺑﺎﻟ ‪‬ﺮ ‪‬ﺳ ﹺﻢ ﺍﻟ‪‬ﺘ ‪‬‬ ‫ﺺ ﻫﺬ ‪‬ﻩ ﺍﳌﺒﺎ ‪‬ﺩ ‪‬‬ ‫ﲔ ‪‬ﻣ ‪‬ﻊ ﺍﻟ‪‬ﻨﺺ‪ ،‬ﻭ‪‬ﻧﹶﻠﺨ‪ ‬‬ ‫ﺍﻷﺻﻮﻟﻴ ‪‬‬ ‫ﺨ ‪‬ﻄ‪‬ﻴ ‪‬ﻄ ‪‬ﻲ ﺍﻟﺘ‪‬ﺎﻟ‪‬ﻲ )ﰲ ﺍﻟﺼﻔﺤﺔ ﺍﻟﺘﺎﻟﻴﺔ(‬ ‫ﺏ ﺍﻟﻌ‪‬ﺎﹶﻟ ‪‬ﻤ‪‬ﻴ ‪‬ﻦ‬ ‫ﷲﺭ ‪‬‬ ‫ﳊ ‪‬ﻤﺪ‪ِ ‬‬ ‫ﻭﺁﺧ ‪‬ﺮ ‪‬ﺩ ‪‬ﻋﻮ‪‬ﺍﻧ‪‬ﺎ ﹶﺃ ‪‬ﻥ ﺍ ﹶ‬ ‫ﺩ‪ .‬ﹶﺃ ‪‬ﳝ ‪‬ﻦ ﺻ‪‬ﺎﱀ‬ ‫‪Universiti Brunei‬‬ ‫‪Darussalam‬‬

‫ﹶﺃ ‪‬ﳝ ‪‬ﻦ ﺻ‪‬ﺎﱀ ‪67 -‬‬

‫ﺨ ‪‬ﻄ‪‬ﻴ ‪‬ﻄ ‪‬ﻲ‬ ‫ﺍﻟ ‪‬ﺮ ‪‬ﺳ ﹺﻢ ﺍﻟ‪‬ﺘ ‪‬‬

‫ﺍﳌﺒﺎﺩﺉ ﺍﻟﻌﺎﻣﺔ ﻟﻠﻔﻜﺮ‬ ‫ﺍﻷﺻﻮﱄ‬ ‫ﻋﺮﺑﻴﺔ‬ ‫ﺍﻟﻨﺺ‬

‫ﺭﺑﺎﻧﻴﺔ‬ ‫ﺍﻟﻨﺺ‬

‫ﺗﻌﺪﺩ ﺃﺑﻌﺎﺩ‬ ‫ﺍﻟﻨﺺ‬

‫ﻋﻤﻮﻣﻴﺔ‬ ‫ﺍﻟﻨﺺ‬

‫ﺗﻜﺎﻣﻠﻴﺔ‬ ‫ﺍﻟﻨﺺ‬

‫ﺫﺍﺗﻴﺔ‬ ‫ﺍﻟﻨﺺ‬

‫ﺣﺎﻛﻤﻴﺔ‬ ‫ﺍﻟﻨﺺ‬ ‫ﺻﺪﻕ‬ ‫ﺍﻟﻨﺺ‬

‫ﺗﻌﺪﺩﻳﺔ ﻗﺮﺍﺀﺓ‬ ‫ﺍﻟﻨﺺ‬ ‫ﻛﻔﺎﻳﺔ‬ ‫ﺍﻟﻨﺺ‬

‫ﻭﺍﻗﻌﻴﺔ‬ ‫ﺍﻟﻨﺺ‬ ‫ﺗﻮﺍﻓﻘﻴﺔ‬ ‫ﺍﻟﻨﺺ‬

‫ﻏﺎﺋﻴﺔ‬ ‫ﺍﻟﻨﺺ‬

‫ﺍﻹﺳﻼﻡ ﻭﺍﻟﻔﻨﻮﻥ ﺍﳉﻤﻴﻠﺔ‬ ‫ﺇﺑﺮﺍﻫﻴﻢ ﻋﻼﻥ‬

‫ﺟﺎﻣﻌﺔ ﺍﻟﻐﺮﻳﺮ – ﺩﰊ‬ ‫ﻣﺪﺧﻞ‪:‬‬ ‫ﺟﺎﺀ ﰲ "ﳏﻴﻂ ﺍﶈﻴﻂ" ﻟﻠﺒﺴﺘﺎﱐ‪" :‬ﻓ ‪‬ﻦ ﺍﻟﺸﻲﺀ‪ :‬ﺯﻳ‪‬ﻨﻪ‪ ...‬ﻭﺍﺳﺘﻔﻦ ﻓﺮﺳﻪ ﺍﺳﺘﻔﻨﺎﻧﺎ ﲪﻠﻪ ﻋﻠﻰ ﻓﻨـﻮﻥ‬ ‫ﻣﻦ ﺍﳌﺸﻲ‪ ..‬ﻭﺃﻓﺎﻧﲔ ﺍﻟﻜﻼﻡ ﺃﺳﺎﻟﻴﺒﻪ ﻭﺃﺧﺒﺎﺭﻩ ﻭﻃﺮﻗﻪ‪ ..‬ﻭﺭﺟﻞ ﻣﺘﻔﻨﻦ ﺃﻱ ﺫﻭ ﻓﻨﻮﻥ‪ ..‬ﻭﺭﺟﻞ ﻣﻔ ‪‬ﻦ ﺃﻱ‬ ‫ﻳﺄﰐ ﺑﺎﻟﻌﺠﺎﺋﺐ")‪.(1‬‬ ‫ﻭﻫﻜﺬﺍ ﻓﺈﻥ ﺍﻟﻔﻦ )ﻣﺼﺪﺭ( ﺃﻧﻮﺍﻉ ﻭﺿﺮﻭﺏ ﻣﻌﺠﺒﺔ ﺗﺸﻜﻞ ﺯﻳﻨﺔ ﺇﺑﺪﺍﻋﻴﺔ ﻳـﺄﰐ ‪‬ـﺎ ﺍﻟـﺸﺨﺺ‬ ‫ﻓﻴﻌﺠﺐ ‪‬ﺎ ﻏﲑﻩ‪ .‬ﻭﻗﺪ ﺍﺻﻄﻠﺢ ﻋﻠﻰ ﺃﻥ ﻳﻄﻠﻖ ﺍﺳﻢ ﺍﻟﻔﻦ ﺃﻭ ﺍﻟﻔﻨﻮﻥ ﻋﻠﻰ ﻛﻞ ﺇﺑﺪﺍﻉ ﳜﺘﺺ ﺑﺎﻟـﺸﻌﺮ‬ ‫ﻭﺍﻷﺩﺏ ﺃﻭ ﺍﻟﺮﺳﻢ ﺃﻭ ﺍﻟﻨﺤﺖ ﺃﻭ ﺍﻟﺘﺼﻮﻳﺮ‪ ،‬ﻋﻼﻭﺓ ﻋﻠﻰ ﺍﳌﺴﺮﺡ ﻭﺍﻟﺘﻤﺜﻴﻞ ﻭﺍﳌﻮﺳﻴﻘﻰ ﻭﺍﻟﻐﻨﺎﺀ‪.‬‬ ‫ﻭﻗﺪ ﺃﺑﺪﻉ ﺍﻟﻌﺮﺏ ﻗﺪﳝﺎﹰ‪ ،‬ﻭﰲ ﻣﺮﺍﺣﻞ ﳐﺘﻠﻔﺔ ﺳﺎﺑﻘﺔ ﻋﻠﻰ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﰲ ﻓﻨﻮﻥ ﻋﺪﻳﺪﺓ‪ ،‬ﻟﻌﻞ‬ ‫ﺃﳘﻬﺎ ﻓﻦ ﺍﻟﻨﺤﺖ ﻭﺍﻟﻌﻤﺎﺭﺓ ﺇﺿﺎﻓﺔ ﺇﱃ ﺍﻟﺸﻌﺮ ﻭﺍﻟﻐﻨﺎﺀ‪.‬‬ ‫ﻭﺇﺫﺍ ﺃﺭﺩﻧﺎ ﺗﺄﻛﻴﺪ ﺫﻟﻚ ﻓﻤﺎ ﻋﻠﻴﻨﺎ ﺇﻻ ﺗﺬﻛﺮ ﻣﺪﻳﻨﺔ ﺍﻟﺒﺘﺮﺍﺀ ﺍﻟﱵ ﳓﺘﻬﺎ ﺍﻟﻌﺮﺏ‪ /‬ﺍﻷﻧﺒﺎﻁ ﰲ ﺍﳉﺒـﺎﻝ‬ ‫ﺍﳉﻨﻮﺑﻴﺔ ﻟﻸﺭﺩﻥ‪ ،‬ﻭﻻ ﺗﺰﺍﻝ ﺃﻋﻤﺪ‪‬ﺎ ﻭﺯﺧﺮﻓﺘﻬﺎ ﻗﺎﺋﻤﺔ ﺇﱃ ﺍﻟﻴﻮﻡ ﺗﺬﻛﺮﻧﺎ ﲟﺎ ﻓﻌﻠﻪ ﺍﻷﺟﺪﺍﺩ ﻣﻦ ﳎﺪ‪ ،‬ﻛﻤﺎ‬ ‫ﻻ ﻧﻨﺴﻰ ﻣﺪﻳﻨﺔ ﺗﺪﻣﺮ ﰲ ﴰﺎﻝ ﺷﺮﻕ ﺳﻮﺭﻳﺔ ﺍﻟﱵ ﺑﻨﺎﻫﺎ ﺍﳌﻠﻚ ﺍﻟﻌﺮﰊ ﺃﺫﻳﻨﺔ ﺯﻭﺝ ﺯﻧﻮﺑﻴـﺎ ﺍﻟـﺸﻬﲑﺓ‪،‬‬ ‫ﻭﺃﻃﻼﻝ ﻫﺬﻩ ﺍﳌﺪﻳﻨﺔ ﻻ ﺗﺰﺍﻝ ﺷﺎﺧﺼﺔ ﺗﺪﻝ ﻋﻠﻰ ﳎﺪ ﻋﺮﻳﻖ ﻭﺣﻀﺎﺭﺓ ﻋﻤﺮﺍﻧﻴﺔ ﻋﻈﻴﻤﺔ ﻛﺎﻧﺖ؛ ﻫـﺬﺍ‬ ‫ﺇﺿﺎﻓﺔ ﺇﱃ ﻗﺼﺮ ﺍﳋﻮﺭﻧﻖ ﺍﻟﺬﻱ ﺑﻨﺎﻩ ﺳﻨﻤﺎﺭ ﻟﻠﻨﻌﻤﺎﻥ ﺑﻦ ﺍﳌﻨﺬﺭ ﻣﻠﻚ ﺍﳌﻨﺎﺫﺭﺓ ﰲ ﺍﳊﲑﺓ‪ ،‬ﻭﻗﺼﺮ ﻏﻤﺪﺍﻥ‬ ‫ﰲ ﺍﻟﻴﻤﻦ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﻌﺪ ﺃﻭﻝ ﻧﺎﻃﺤﺔ ﺳﺤﺎﺏ ﰲ ﺍﻟﻌﺎﱂ‪ ،‬ﺇﺫ ﺑﻠﻐﺖ ﺃﺩﻭﺍﺭﻩ ﻋـﺸﺮﻳﻦ ﺩﻭﺭﺍﹰ‪ ،‬ﻭﺑﻨـﺎﻩ‬ ‫ﺍﳌﻌﻴﻨﻴﻮﻥ‪ .‬ﻭﻗﺪ ﺩﺭﺱ ﺍﻷﺛﺮﺍﻥ ﺍﻷﺧﲑﺍﻥ ﻭﱂ ﻳﺒﻖ ﻣﻨﻬﻤﺎ ﺳﻮﻯ ﻣﻮﺿﻌﻴﻬﻤﺎ‪.‬‬ ‫ﻼ ﻋﻠﻰ ﻧﺒﻮﻍ ﺍﻟﻌﺮﺏ‬ ‫ﻛﻤﺎ ﻻ ﻳﺴﻌﻨﺎ ﺳﻮﻯ ﺗﺬﻛﺮ ﺍﳌﻌﻠﻘﺎﺕ ﺍﻟﺸﻌﺮﻳﺔ ﺍﻟﱵ ﺫﺍﻉ ﺻﻴﺘﻬﺎ ﻭﻛﺎﻧﺖ ﺩﻟﻴ ﹰ‬ ‫ﻭﻗﺪﺭ‪‬ﻢ ﺍﻟﻔﺬﺓ ﻋﻠﻰ ﺍﺟﺘﺮﺍﺡ ﺍﻟﺸﻌﺮ‪.‬‬ ‫ﻭﳓﻦ ﰲ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺳﻨﺤﺎﻭﻝ ﺃﻥ ﻧﻠﻘﻲ ﺍﻟﻀﻮﺀ ﻋﻠﻰ ﻣﻮﻗﻒ ﺍﻹﺳﻼﻡ ﻣﻦ ﺍﻟﻔﻨﻮﻥ ﺍﳌﺨﺘﻠﻔﺔ‪ ،‬ﺁﻣﻠﲔ‬ ‫ﺃﻥ ﻳﻜﻮﻥ ﰲ ﻫﺬﺍ ﻓﺎﺋﺪﺓ ﻟﻸﺟﻴﺎﻝ ﺗﻘﺮﺑﻨﺎ ﻣﻦ ﺍﷲ ﻋ ‪‬ﺰ ﻭﺟﻞﹼ‪ ،‬ﻷﻧﻨﺎ ﺇﻥ ﻧﻘﻠﻨﺎ ﻣﻮﻗﻒ ﺍﻹﺳـﻼﻡ ﺍﻟﺜﺎﺑـﺖ‬ ‫ﻭﺍﻟﺼﺤﻴﺢ ﻣﻦ ﻫﺬﻩ ﺍﻟﻘﻀﺎﻳﺎ ﻧﻜﻮﻥ ﻗﺪ ﺧﺪﻣﻨﺎ ﺍﻹﺳﻼﻡ ﲝﻘﻪ‪ ،‬ﻭﲟﺎ ﻻ ﻳﺪﻉ ﳎﺎﻻ ﻟﻠـﺸﻚ ﻭﺍﻟﺘﺄﻭﻳـﻞ‬ ‫ﻭﺍﻻﺧﺘﻼﻑ ﻭﺍﻟﺘﺤﺮﻳﻒ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﲝﺴﺐ ﺍﳍﻮﻯ‪.‬‬ ‫ﺑﻄﺮﺱ ﺍﻟﺒﺴﺘﺎﱐ‪ ،‬ﳏﻴﻂ ﺍﶈﻴﻂ‪ ،‬ﺹ‬

‫‪(1) .703‬‬

‫ﺇﺑﺮﺍﻫﻴﻢ ﻋﻼﻥ ‪69 -‬‬

‫ﻭﺍﷲ ﻣﻦ ﻭﺭﺍﺀ ﺍﻟﻘﺼﺪ‪..‬‬ ‫ﺍﻹﺳﻼﻡ ﻭﺍﻟﺸﻌﺮ‬ ‫ﻣﺪﺧﻞ‬ ‫ﺍﻟﺘﻌﺮﻳﻔﺎﺕ ﺍﳊﺪﻳﺜﺔ ﻟﻠﺸﻌﺮ ﻋﻠﻰ ﺃﻳﺪﻱ ﻧﻘﺎﺩ ﻛﻤﺤﻤﺪ ﻣﻨﺪﻭﺭ ﻭﺃﲪﺪ ﺍﻟﺸﺎﻳﺐ ﺗﻘﻮﻝ‪" :‬ﺇﻧﻪ ﺗﻌﺒﲑ ﻋﻦ‬ ‫ﲡﺮﺑﺔ ﺷﻌﻮﺭﻳﺔ ﰲ ﺻﻮﺭﺓ ﻣﻮﺣﻴﺔ"‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺘﻌﺮﻳﻒ – ﰲ ﺭﺃﻳﻨﺎ – ﻫـﻮ ﺍﻷﻗـﺮﺏ ﺇﱃ ﺍﳊﻘﻴﻘـﺔ‪ ،‬ﻷﻥ‬ ‫ﺍﻟﻘﺼﻴﺪﺓ ﺗﻨﻘﻞ ﻣﺸﺎﻋﺮ ﻭﺃﺣﺎﺳﻴﺲ ﺍﻟﺸﺎﻋﺮ ﺇﱃ ﺍﻟﻘﺎﺭﺉ ﰲ ﺻﻮﺭﺓ ﺟﺬﺍﺑﺔ‪ ،‬ﻛﻤﺎ ﺗﻨﻘﻞ ﺃﻓﻜـﺎﺭﻩ ﻭﺁﺭﺍﺀﻩ‬ ‫ﺣﻮﻝ ﲡﺮﺑﺔ ﻣﺎ ﰲ ﺯﻣﻦ ﻣﺎ‪.‬‬ ‫ﻭﻟﻘﺪ ﻛﺎﻥ ﺍﻟﻌﺮﺏ‪ ،‬ﺑﻔﻀﻞ ﻃﺒﻴﻌﺔ ﺻﺮﺍﺣﺘﻬﻢ‪ ،‬ﺃﻛﺜﺮ ﺍﻟﻨﺎﺱ ﺗﻌﺒﲑﹰﺍ ﻋﻦ ﻣﺸﺎﻋﺮﻫﻢ ﻭﺃﺣﺎﺳﻴـﺴﻬﻢ‪،‬‬ ‫ﺑﺎﻟﺘﻠﻤﻴﺢ ﺗﺎﺭﺓ ﻭﺑﺎﻟﺘﺼﺮﻳﺢ ﺗﺎﺭﺓ ﺃﺧﺮﻯ‪ .‬ﻭﻟﻘﺪ ﻛﺎﻧﺖ ﺍﻟﻄﺒﻴﻌﺔ ﺍﳌﻔﺘﻮﺣﺔ ﻭﺍﻟﺼﺤﺮﺍﺀ ﺍﳌﻤﺘﺪﺓ ﻭﺍﻟـﺴﻤﺎﺀ‬ ‫ﺍﳌﺘﺮﺍﻣﻴﺔ‪ ،‬ﻫﻲ ﺍﻟﺒﺎﻋﺚ ﺍﻷﻭﻝ ﻟﻠﻘﺮﺍﺋﺢ‪ ،‬ﻋﻼﻭﺓ ﻋﻠﻰ ﻣﺎ ﻛﺎﻥ ﻳﺜﺎﺭ ﺑﲔ ﺍﻟﻘﺒﺎﺋﻞ ﻣﻦ ﺧﺼﻮﻣﺎﺕ ﻭﺣﺮﻭﺏ‪،‬‬ ‫ﳑﺎ ﻓﺘﺢ ﻳﻨﺎﺑﻴﻊ ﺍﻹﺑﺪﺍﻉ ﺍﻟﺸﻌﺮﻱ ﻋﻠﻰ ﺍﺗﺴﺎﻋﻬﺎ‪ ،‬ﻓﻐﻤﺮﺕ ﺍﻟﺼﺤﺮﺍﺀ ﻗﺼﺎﺋﺪ ﺍﻟﺸﻌﺮﺍﺀ ﻭﺗﻨﻘﻠﺖ ﺑﲔ ﺍﻟﻘﺒﺎﺋﻞ‬ ‫ﻭﺍﻧﺘﺸﺮﺕ ﺍﻧﺘﺸﺎﺭ ﺍﻟﻨﺎﺭ ﰲ ﺍﳍﺸﻴﻢ ﺗﺘﻨﺎﻗﻠﻬﺎ ﺍﻷﻟﺴﻨﺔ ﻭﺗﻠﻬﺞ ‪‬ﺎ ﺍﻟﺮﻛﺒﺎﻥ‪ ،‬ﺣﱴ ﺻﺎﺭ ﺍﻟﺸﺎﻋﺮ ﺍﻟﻔﺬ ﺇﻧﺴﺎﻧﹰﺎ‬ ‫ﻣﻬﻤﹰﺎ ﺗﻘﺎﻡ ﻟﻪ ﺍﻟﻮﻻﺋﻢ ﻭﺗﺒﺴﻂ ﻟﻪ ﺍﳌﻀﺎﻓﺎﺕ‪ ،‬ﺧﻮﻓﹰﺎ ﻣﻦ ﻟﺴﺎﻧﻪ ﻭﺩﺭﺀﹰﺍ ﻋﻦ ﺃﺣﺴﺎﺏ ﺍﻟﻘﺒﻴﻠﺔ ﺃﻭ ﺇﺟـﻼ ﹰﻻ‬ ‫ﻟﻘﺪﺭﻩ ﻭﻣﻜﺎﻧﺘﻪ‪.‬‬ ‫ﻭﻛﺜﲑﹰﺍ ﻣﺎ ﺗﻨﻘﻞ ﺍﻟﺸﺎﻋﺮ ﺑﺮﺑﺎﺑﺘﻪ )ﺁﻟﺔ ﻣﻮﺳﻴﻘﻴﺔ( ﺍﻟﱵ ﻳﻌﺰﻑ ﻋﻠﻴﻬﺎ ﺃﳊﺎﻧﹰﺎ ﺗﻨﺎﺳﺐ ﺍﻟﻘﺼﺎﺋﺪ ﺍﻟﱵ ﻳﻘﻮﳍﺎ‪.‬‬

‫ﻭﻟﻘﺪ ﻛﺎﻧﺖ ﺃﺳﻮﺍﻕ ﻋﻜﺎﻅ ﻭﺫﻱ ﺍ‪‬ﺎﺯ ﻫﻲ ﺍﻷﻣﺎﻛﻦ ﺍﳌﻔﻀﻠﺔ ﳍﺆﻻﺀ ﺍﻟﺸﻌﺮﺍﺀ ﺣﻴـﺚ ﻳﻠﺘﻘـﻮﻥ‬ ‫ﻭﻳﺘﺒﺎﺭﻭﻥ ﰲ ﻗﻮﻝ ﺍﻟﺸﻌﺮ‪ ،‬ﻭﳛﻜﹼﻤﻮﻥ ﺑﻌﻀﻬﻢ ﺑﻌﻀﹰﺎ ﰲ ﺃﻳﻬﻢ ﺃﺟﻮﺩ ﺷﻌﺮﺍﹰ؛ ﻭﻟﻘﺪ ﻛﺎﻥ ﺍﻟﻨﺎﺑﻐﺔ ﺍﻟﺬﺑﻴﺎﱐ‬ ‫ﺍﻟﺸﺎﻋﺮ ﺍﳌﻌﺮﻭﻑ ﺃﺣﺪ ﺍﻟﺬﻳﻦ ﳚﻠﺴﻮﻥ ﻟﻠﺘﺤﻜﻴﻢ ﰲ ﺳﺮﺍﺩﻗﺎﺕ ﺧﺎﺻﺔ ﺗﻀﺮﺏ ﳍﻢ‪ .‬ﻛﻤﺎ ﺃﻥ ﺍﻟﻘـﺼﺎﺋﺪ‬ ‫ﺍﻟﻄﻮﻳﻠﺔ ﺍﳉﻤﻴﻠﺔ ﻛﺎﻧﺖ ﺗﻜﺘﺐ ﲟﺎﺀ ﺍﻟﺬﻫﺐ ﻭﺗﻌﻠﻖ ﻋﻠﻰ ﺃﺳﺘﺎﺭ ﺍﻟﻜﻌﺒﺔ‪ ،‬ﻛﻤﺎ ﺣﺪﺙ ﻣﻊ "ﺍﳌﻌﻠﻘـﺎﺕ"؛‬ ‫ﻭﺇﻥ ﺩﻝ ﻫﺬﺍ ﻋﻠﻰ ﺷﻲﺀ ﻓﺈﳕﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﳘﻴﺔ ﺍﻟﺸﻌﺮ ﻭﺩﻭﺭﻩ ﰲ ﺍﳊﻴﺎﺓ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻟﻘﺒﻠﻴـﺔ ﰲ ﺫﻟـﻚ‬ ‫ﺍﻟﺰﻣﻦ‪.‬‬ ‫ﰒ ﺟﺎﺀ ﺍﻹﺳﻼﻡ ﻭﺃﺑﻘﻰ ﺍﻻﺣﺘﻔﺎﻝ ﺑﺎﻟﺸﻌﺮ ﻛﻤﺎ ﻫﻮ ﱂ ﳜﻔﺖ ﻭﺇﻥ ﺍﻧﺼﺮﻑ ﻋﻦ ﻗﻮﻝ ﺍﻟﺸﻌﺮ ﻛﺜﲑ‬ ‫ﻣﻦ ﺍﻟﺸﻌﺮﺍﺀ ﺧﻮﻓﹰﺎ ﻣﻦ ﺍﻟﺪﻋﻮﺓ ﺍﳉﺪﻳﺪﺓ‪ ،‬ﺃﻭ ﺯﻫﺪﹰﺍ ﻭﻧﺴﻜﹰﺎ ﻛﻤﺎ ﻓﻌﻠﺖ ﺍﳋﻨﺴﺎﺀ ﺍﻟﺘﻤﻴﻤﻴﺔ‪ .‬ﻭﻗﺪ ﺍﲣـﺬ‬ ‫ﺍﻟﺮﺳﻮﻝ )ﺹ( ﺍﻟﺸﺎﻋﺮ ﺣﺴﺎﻥ ﺑﻦ ﺛﺎﺑﺖ ﺷﺎﻋﺮﹰﺍ ﻟﻪ ﻳﻨﺎﻓﺢ ﻋﻨﻪ ﻭﻋﻦ ﺍﻹﺳﻼﻡ ﺑﺸﻌﺮﻩ ﻭﻳﺮﺩ ﻋﻠﻰ ﻣـﻦ‬ ‫ﻳﻬﺠﻮﳘﺎ ﻛﻘﻮﻟﻪ ﰲ ﺭﺩ ﻋﻠﻰ ﺃﺣﺪ ﺍﻟﺸﻌﺮﺍﺀ‪:‬‬ ‫ﻭﻋﻨﺪ ﺍﷲ ﰲ ﺫﺍﻙ ﺍﳉﺰﺍﺀ‬ ‫ﺖ ﻋﻨﻪ‬ ‫ﺕ ﳏﻤﺪﹰﺍ ﻓﺄﺟﺒ ‪‬‬ ‫ﻫﺠﻮ ‪‬‬ ‫ﺕ ﻣﺒﺎﺭﻛﹰﺎ ﺑﺮﹰﺍ ﺣﻨﻴﻔـﹰﺎ‬ ‫ﻫﺠﻮ ‪‬‬ ‫ﺃﻣﲔ ﺍﷲ ﺷﻴﻤﺘﻪ ﺍﻟﻮﻓـﺎﺀ‬ ‫ﻓﺸﺮﻛﻤﺎ ﳋﲑﻛﻤﺎ ﺍﻟﻔﺪﺍﺀ‬ ‫ﺃ‪‬ﺠﻮﻩ ﻭﻟﺴﺖ ﻟﻪ ﺑﻜﻒﺀ‬

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‫ﻭﻗﺪ ﻭﺭﺩ ﻋﻦ ﺃﰊ ﺑﻦ ﻛﻌﺐ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ )ﺹ( ﻗﺎﻝ‪" :‬ﺇﻥ ﻣﻦ ﺍﻟﺸﻌﺮ ﳊﻜﻤﺔ" ﻭﻗﺎﻝ ﺍﻟﻄﱪﻱ‪ :‬ﰲ‬ ‫ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺭﺩ ﻋﻠﻰ ﻣﻦ ﻛﺮﻩ ﺍﻟﺸﻌﺮ ﻣﻄﻠﻘﹰﺎ)‪.(1‬‬ ‫ﻭﺃﺧﺮﺝ ﺍﻟﺒﺨﺎﺭﻱ ﰲ )ﺍﻷﺩﺏ ﺍﳌﻔﺮﺩ( ﻋﻦ ﻋﻤﺮ ﺑﻦ ﺍﻟﺸﺮﻳﺪ ﻋﻦ ﺃﺑﻴﻪ ﻗـﺎﻝ‪" :‬ﺍﺳﺘﻨـﺸﺪﱐ ﺍﻟـﻨﱯ‬ ‫)ﺹ( ﻣﻦ ﺷﻌﺮ ﺃﻣﻴﺔ ﺑﻦ ﺃﰊ ﺍﻟﺼﻠﺖ ﻓﺄﻧﺸﺪﺗﻪ ﻣﺎﺋﺔ ﺑﻴﺖ"‪.‬‬ ‫ﻭﺃﺧﺮﺝ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ ﻋﻦ ﺍﻻﺳﻮﺩ ﺑﻦ ﻗﻴﺲ ﻗﺎﻝ‪" :‬ﲰﻌﺖ ﺟﻨﺪﻳﹰﺎ ﻳﻘﻮﻝ‪ :‬ﺑﻴﻨﻤـﺎ ﺍﻟـﻨﱯ‬ ‫)ﺹ( ﳝﺸﻲ ﺇﺫ ﺃﺻﺎﺑﻪ ﺣﺠﺮ ﻓﻌﺜﺮ ﻓﺪﻣﻴﺖ ﺇﺻﺒﻌﻪ ﻓﻘﺎﻝ‪:‬‬ ‫) ‪(2‬‬ ‫ﻭﰲ ﺳﺒﻴﻞ ﺍﷲ ﻣﺎ ﻟﻘﻴﺖ"‬ ‫ﻫﻞ ﺃﻧﺖ ﺇﻻ ﺇﺻﺒﻊ ﺩﻣﻴﺖ‬ ‫ﻭﻋﻨﺪﻣﺎ ﺃﻫﺪﺭ ﺍﻟﺮﺳﻮﻝ )ﺹ( ﺩﻡ ﺍﻟﺸﺎﻋﺮ ﺍﳉﺎﻫﻠﻲ ﻛﻌﺐ ﺑﻦ ﺯﻫﲑ ﻷﻧﻪ ﻫﺠﺎﻩ‪ ،‬ﱂ ﳚﺪ ﻫﺬﺍ ﺍﻟﺸﺎﻋﺮ‬ ‫ﻣﻠﺘﺠﺄ ﻳﻠﺠﺄ ﺇﻟﻴﻪ ﺑﲔ ﺍﻟﻘﺒﺎﺋﻞ‪ ،‬ﳑﺎ ﺍﺿﻄﺮﻩ ﺇﱃ ﻛﺘﺎﺑﺔ ﻗﺼﻴﺪﺓ ﺍﺳﺘﺮﺣﺎﻡ ﻟﻠﺮﺳﻮﻝ )ﺹ(‪ ،‬ﻋﻠﻪ ﻳﻘﺒﻞ ﺑـﻪ‬ ‫ﺗﺎﺋﺒﺎﹰ‪ ،‬ﻭﻭﺳ‪‬ﻂ ﲨﺎﻋﺔ ‪‬ﺬﺍ ﻛﻲ ﻳﻌﻄﻴﻪ ﺍﻷﻣﺎﻥ ﻟﻠﺪﺧﻮﻝ ﻋﻠﻴﻪ‪ ،‬ﻭﻋﻨﺪﻣﺎ ﻓﻌﻞ‪ ،‬ﺩﺧﻞ ﻛﻌﺐ ﻭﻗﺎﻝ ﻗﺼﻴﺪﺗﻪ‬ ‫ﺍﳌﻌﺮﻭﻓﺔ ﺑﺎﻟﱪﺩﺓ ﻭﻣﻄﻠﻌﻬﺎ‪:‬‬ ‫ﻣﺘﻴــﻢ ﺇﺛــﺮﻫﺎ ﱂ ﻳﻔﺪ ﻣﻜﺒﻮﻝ‬ ‫ﺑﺎﻧﺖ ﺳﻌـﺎﺩ ﻓﻘﻠﱯ ﺍﻟﻴـﻮﻡ ﻣﺘﺒـﻮﻝ‬ ‫ﺇﻻ ﺃﻏ ‪‬ﻦ ﻏﻀﻴﺾ ﺍﻟﻄﺮﻑ ﻣﻜﺤﻮﻝ‬ ‫ﻭﻣﺎ ﺳﻌـﺎﺩ ﻏـﺪﺍﺓ ﺍﻟﺒﲔ ﺇﺫ ﺭﺣﻠﻮﺍ‬ ‫ﻛﺄﻧﻪ ﻣﻨﻬـﻞ ﺑﺎﻟـﺮ‪‬ﺍﺡ ﻣﻌﺴـﻮﻝ‬ ‫ﲡﻠﻮ ﻋﻮﺍﺭﺽ ﺫﻱ ﻇﻠﻢ ﺇﺫﺍ ﺍﺑﺘﺴﻤﺖ‬ ‫ﻭﺍﻟﻌﻔﻮ ﻋﻨﺪ ﺭﺳﻮﻝ ﺍﷲ ﻣﺄﻣــﻮﻝ‬ ‫ﻧﺒﺌـﺖ ﺃﻥ ﺭﺳـﻮﻝ ﺍﷲ ﺃﻭﻋـﺪﱐ‬ ‫ﺍﻟﻘﺮﺁﻥ ﻓﻴﻬﺎ ﻣﻮﺍﻋﻴﻆ ﻭﺗﺮﺗﻴــﻞ‬ ‫ﻼ ﻫﺪﺍﻙ ﺍﷲ ﺍﻟﺬﻱ ﺃﻫﺪﺍﻙ ﻧﺎﻓﻠﺔ‬ ‫ﻣﻬ ﹰ‬ ‫ﻭﻣﻦ ﻫﺬﻩ ﺍﻟﻘﺼﻴﺪﺓ ﻳﺘﻀﺢ ﺃﻥ ﺍﻟﺮﺳﻮﻝ )ﺹ( ﲰﻊ ﺍﻟﻨﺴﻴﺐ ﻭﺍﻟﻐﺰﻝ ﰲ ﺑﺪﺍﻳﺘﻬﺎ ﻭﺃﻗﺮﻩ ﺣﱴ ﺃﻧـﻪ ﱂ‬ ‫ﻳﻌﺘﺮﺽ ﻋﻠﻰ ﺗﺸﺒﻴﻪ ﺍﻟﺸﺎﻋﺮ ﺛﻐﺮ ﳏﺒﻮﺑﺘﻪ ﺑﻨﺒﻊ ﻣﻌﺴﻮﻝ ﺑﺎﳋﻤﺮ‪ ،‬ﻛﻤﺎ ﻗﺒﻞ ﻣﺪﺡ ﻛﻌـﺐ ﻭﺍﻋﺘـﺬﺍﺭﻩ‪،‬‬ ‫ﻭﻣﻨﺤﻪ ﺑﺮﺩﺗﻪ – ﻋﻨﺪ ﺧﺘﺎﻡ ﺍﻟﻘﺼﻴﺪﺓ – ﻭﻫﻮ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺭﺿﺎ ﺍﻟﺮﺳﻮﻝ ﺍﻟﺘﺎﻡ ﻋﻦ ﺍﻟﺸﺎﻋﺮ ﻭﺇﻋﺠﺎﺑـﻪ‬ ‫ﲟﺎ ﻗﺎﻝ‪ .‬ﻭﰲ ﻫﺬﺍ ﺭﺩ ﻋﻠﻰ ﻣﻦ ﻳﻘﻮﻝ ﺇﻥ ﺍﻹﺳﻼﻡ ﻳﺴﺘﻨﻜﺮ ﺍﻟﻐﺰﻝ ﻭﻻ ﻳﻘﺮﻩ‪ ،‬ﺃﻭ ﻳﺴﺘﻨﻜﺮ ﺇﻇﻬﺎﺭ ﺍﳊﺐ‬ ‫ﻭﺍﻟﺸﻮﻕ ﻭﺍﳊﻨﲔ ﻟﻠﻄﺮﻑ ﺍﻵﺧﺮ‪.‬‬ ‫ﻭﻋﻨﺪﻣﺎ ﺟﺎﺀ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻭﻥ ﻛﺎﻥ ﺍﻷﻣﺮ ﻗﺪ ﺍﺳﺘﻘﺮ ﻟﻺﺳﻼﻡ ﰲ ﺍﳉﺰﻳـﺮﺓ ﻓﺨﻔـﺖ ﺍﳊﺮﻛـﺔ‬ ‫ﺍﻟﺸﻌﺮﻳﺔ ﺇﻻ ﻣﻦ ﺃﺻﻮﺍﺕ ﻗﻠﻴﻠﺔ‪ ،‬ﻭﻗﺪ ﺭﻭﻱ ﺃﻥ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺍﳋﻠﻴﻔﺔ ﺍﻟﺜﺎﱐ – ﺭﺿﻲ ﺍﷲ ﻋﻨـﻪ –‬ ‫ﻛﺎﻥ ﻳﺴﻤﻊ ﺍﻟﺸﻌﺮ ﻭﻳﻌﺠﺐ ﺑﺸﻌﺮ ﺯﻫﲑ ﺑﻦ ﺃﰊ ﺳﻠﻤﻰ – ﲞﺎﺻﺔ – ﳌﺎ ﻓﻴﻪ ﻣﻦ ﺣﻜﻢ‪ .‬ﻭﺣﺎﺩﺛﺘﻪ ﻣـﻊ‬ ‫ﺍﳊﻄﻴﺌﺔ ﻣﺸﻬﻮﺭﺓ‪ ،‬ﺇﺫ ﻗﺪﻡ ﺇﻟﻴﻪ ﺍﻟﺰﺑﺮﻗﺎﻥ ﺑﻦ ﺑﺪﺭ ﻳﺸﻜﻮ ﺍﳊﻄﻴﺌﺔ ﻷﻧﻪ ﻫﺠﺎﻩ ﺑﻘﻮﻟﻪ‪:‬‬ ‫ﻭﺍﻗﻌﺪ ﻓﺈﻧﻚ ﺃﻧﺖ ﺍﻟﻄﺎﻋﻢ ﺍﻟﻜﺎﺳﻲ‬ ‫ﺩﻉ ﺍﳌﻜﺎﺭﻡ ﻻ ﺗﺮﺣﻞ ﻟﺒﻐﻴﺘﻬﺎ‬ ‫ﻓﻘﺎﻝ ﻟﻪ ﻋﻤﺮ‪ :‬ﻻ ﺃﺭﻯ ﰲ ﻫﺬﺍ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﻫﺠﺎﻙ‪.‬‬ ‫ﻓﻘﺎﻝ ﺃﺣﺪ ﺍﳊﺎﺿﺮﻳﻦ‪ :‬ﺑﻞ ﺳﻠﺢ ﻋﻠﻴﻪ ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﺇﺫ ﻳﻘﺼﺪ ﺑﻘﻮﻟﻪ ﻫﺬﺍ ﺃﻥ ﺍﻟﺰﺑﺮﻗﺎﻥ ﻳﺘـﺴﻮﻝ‬ ‫ﺍﻟﻌﻄﺎﻳﺎ ﻭﻻ ﻳﻨﻬﺾ ﻟﻜﺴﺐ ﺭﺯﻗﻪ‪.‬‬ ‫ﻳﺎﺳﲔ ﳏﻤﺪ ﺣﺴﻦ‪ ،‬ﺍﻹﺳﻼﻡ ﻭﻗﻀﺎﻳﺎ ﺍﻟﻔﻦ ﺍﳌﻌﺎﺻﺮ‪ ،‬ﺹ ‪(1) .73‬‬ ‫ﺍﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﱐ‪ ،‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )ﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ(‪ ،‬ﺹ ‪ ،157‬ﺝ‬

‫‪(2) .3‬‬

‫ﺇﺑﺮﺍﻫﻴﻢ ﻋﻼﻥ ‪71 -‬‬

‫ﻭﻫﻨﺎ ﺃﻣﺮ ﻋﻤﺮ ﲝﺒﺲ ﺍﳊﻄﻴﺌﺔ ﻋﻠﻰ ﻫﺬﺍ ﺍﳍﺠﺎﺀ‪ ،‬ﻭﱂ ﳜﺮﺟﻪ ﻣﻦ ﺳﺠﻨﻪ ﺇﻻ ﺑﻌﺪ ﺍﺳﺘﻌﻄﺎﻑ ﻣﺴﺘﻤﺮ‬ ‫ﻣﻦ ﺍﳊﻄﻴﺌﺔ‪.‬‬ ‫ﻭﻫﻜﺬﺍ ﻳﺘﺒﲔ ﻟﻨﺎ ﺃﻥ ﺍﻟﺸﻌﺮ ﺣﻼﻝ ﻗﻮﻟﻪ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﻓﻴﻪ ﻫﺠﺎﺀ ﻣﻘﺬﻉ ﳌﺴﻠﻢ ﺃﻭ ﻓﺤﺶ ﰲ ﺍﻟﻘﻮﻝ‬ ‫ﻭﺍﻟﻐﺰﻝ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺃﻛﺪ ﻋﻠﻴﻪ ﺍﻹﻣﺎﻡ ﺍﻟﻨﻮﻭﻱ – ﺭﲪﻪ ﺍﷲ – ﺣﲔ ﻗﺎﻝ‪" :‬ﻭﻳﺒﺎﺡ ﻗﻮﻝ ﺍﻟﺸﻌﺮ ﻭﺇﻧﺸﺎﺩﻩ ﺇﻻ‬ ‫ﺃﻥ ﻳﻬﺠﻮ ﺃﻭ ﻳﻔﺤﺶ ﺃﻭ ﻳﻌﺮ‪‬ﺽ ﺑﺎﻣﺮﺃﺓ ﻣﻌﻴﻨﺔ")‪.(1‬‬ ‫ﺃﻣﺎ ﺣﺪﻳﺚ ﻣﺴﻠﻢ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻋﻦ ﺍﻟﻨﱯ )ﺹ( "ﻷﻥ ﳝﺘﻠﺊ ﺟﻮﻑ ﺃﺣﺪﻛﻢ ﻗﻴﺤﹰﺎ ﺣﱴ ﻳﺮﻳﻪ ﺧﲑ‬ ‫ﻣﻦ ﺃﻥ ﳝﺘﻠﺊ ﺷﻌﺮﹰﺍ" ﻓﻬﻮ ﺣﺪﻳﺚ ﺿﻌﻴﻒ ﻭﻧﺎﻗﺺ‪ ،‬ﻭﻗﺪ ﺑﲔ ﺍﻟﺰﺭﻛﺸﻲ ﺫﻟﻚ ﺣﲔ ﺃﻭﺿﺢ ﺃﻥ ﺍﻟﺴﻴﺪﺓ‬ ‫ﻋﺎﺋﺸﺔ – ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ – ﻗﺎﻟﺖ‪" :‬ﱂ ﳛﻔﻆ ﺃﺑﻮ ﻫﺮﻳﺮﺓ ﺍﳊﺪﻳﺚ‪ ،‬ﺇﳕﺎ ﻗﺎﻝ ﺭﺳـﻮﻝ ﺍﷲ )ﺹ(‪ :‬ﻷﻥ‬ ‫ﳝﺘﻠﺊ ﺟﻮﻑ ﺃﺣﺪﻛﻢ ﻗﻴﺤﹰﺎ ﻭﺩﻣﹰﺎ ﺧﲑ ﻟﻪ ﻣﻦ ﺃﻥ ﳝﺘﻠﺊ ﺷﻌﺮﹰﺍ ﻫﺠﻴﺖ ﺑﻪ")‪.(2‬‬ ‫ﻭﻫﻜﺬﺍ ﻳﺘﺒﲔ ﻟﻨﺎ ﺃﻥ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﻣﺮﺩﻭﺩ ﻭﳐﺎﻟﻒ ﲤﺎﻣﹰﺎ ﰲ ﻧﺼﻪ ﻭﻣﻌﻨﺎﻩ ﻟﻠﺤﺪﻳﺚ ﺍﳌﻨﻘـﻮﻝ‬ ‫ﻋﻦ ﻋﺎﺋﺸﺔ – ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ – ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ ﰲ ﺭﺃﻳﻨﺎ ﻷﻧﻪ ﺍﻷﻗﺮﺏ ﺇﱃ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪" :‬ﻭﺍﻟﺸﻌﺮﺍﺀ‬ ‫ﻳﺘﺒﻌﻬﻢ ﺍﻟﻐﺎﻭﻭﻥ ﺃﱂ ﺗﺮ ﺃ‪‬ﻢ ﰲ ﻛﻞ ﻭﺍﺩ ﻳﻬﻴﻤﻮﻥ ﻭﺃ‪‬ﻢ ﻳﻘﻮﻟﻮﻥ ﻣﺎ ﻻ ﻳﻔﻌﻠﻮﻥ ﺇﻻ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻭﻋﻤﻠﻮﺍ‬ ‫ﺍﻟﺼﺎﳊﺎﺕ ﻭﺫﻛﺮﻭﺍ ﺍﷲ ﻛﺜﲑﹰﺍ ﻭﺍﻧﺘﺼﺮﻭﺍ ﻣﻦ ﺑﻌﺪ ﻣﺎ ﻇﻠﻤﻮﺍ")‪ ،(3‬ﻛﻤﺎ ﺃﻧﻪ ﺍﻷﻗﺮﺏ ﻟﺴﲑﺓ ﺍﻟﺮﺳﻮﻝ )ﺹ(‬ ‫ﻭﺍﲣﺎﺫﻩ ﺍﻟﺸﻌﺮﺍﺀ ﻳﻨﺎﺻﺮﻭﻧﻪ ﻭﻳﺪﺍﻓﻌﻮﻥ ﻋﻨﻪ ﻭﻋﻦ ﺍﻹﺳﻼﻡ‪ ،‬ﻓﺎﳌﺬﻣﻮﻡ ﰲ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ﻟـﻴﺲ ﺍﻟـﺸﻌﺮ‬ ‫ﺑﻌﺎﻣﺔ ﻛﻤﺎ ﻳﻮﺣﻲ ﺇﻟﻴﻨﺎ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﻭﺇﳕﺎ ﻫﻮ ﺍﻟﺸﻌﺮ ﺍﻟﺬﻱ ﻳﻬﺠﻰ ﺑﻪ ﺍﻟﺮﺳﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪.‬‬ ‫ﻭﺃﻣﺎ ﺁﻳﺔ "ﻭﻣﺎ ﻋﻠﻤﻨﺎﻩ ﺍﻟﺸﻌﺮ ﻭﻣﺎ ﻳﻨﺒﻐﻲ ﻟﻪ")‪ (1‬ﻓﺎﳌﻘﺼﻮﺩ ‪‬ﺎ ﻫﻮ ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﳌﺸﺮﻛﲔ ﺍﻟﺬﻳﻦ ﺍﺩﻋﻮﺍ‬ ‫ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ )ﺹ( ﺷﺎﻋﺮ ﻳﺆﻟﻒ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﻋﻨﺪﻩ‪ ،‬ﻓﺠﺎﺀ ﺍﻟﻨﻔﻲ ﺍﻟﺼﺮﻳﺢ ﻣﻦ ﺍﷲ ﻋ ‪‬ﺰ ﻭﺟـﻞ‪ .‬ﺑـﺄﻥ‬ ‫ﺍﻟﺮﺳﻮﻝ ﻟﻴﺲ ﺑﺸﺎﻋﺮ ﻭﻟﻴﺲ ﺧﻠﻴﻘﹰﺎ ﺑﻪ ﻛﻨﱯ ﺃﻥ ﻳﻜﻮﻥ ﻛﺬﻟﻚ‪ ،‬ﻷﻥ ﻣﻨـﺰﻟﺔ ﺍﻟﻨﺒﻮﺓ ﺃﺭﻓﻊ ﺑﻜﺜﲑ ﻣـﻦ‬ ‫ﻣﻨـﺰﻟﺔ ﺍﻟﺸﻌﺮ‪ ،‬ﻭﺣﱴ ﻻ ﲣﺘﻠﻂ ﺍﻵﻳﺎﺕ ﺍﻟﺮﺑﺎﻧﻴﺔ ﺑﺄﻗﻮﺍﻟﻪ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻟﱵ ﻗﺪ ﺗﺴﺮﻱ ﺑﲔ ﺍﻟﻨﺎﺱ ﻛﻤـﺎ‬ ‫ﻛﺎﻥ ﻳﺴﺮﻱ ﺷﻌﺮ ﻏﲑﻩ‪ ،‬ﻭﰲ ﺭﻭﺍﻳﺔ ﺛﺎﺑﺘﺔ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ )ﺹ( ﻗﺎﻝ‪" :‬ﻻ ﺗﻜﺘﺒﻮﺍ ﻋﲏ ﻭﻣﻦ ﻛﺘﺐ ﻋـﲏ‬ ‫ﺷﻴﺌﹰﺎ ﻓﻠﻴﻤﺤﻪ")‪ ،(2‬ﻭﻫﻮ ﻣﺎ ﻓﺴﺮ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﻳﺮﻳﺪ ﻷﻗﻮﺍﻟﻪ ﺍﳋﺎﺻﺔ ﺃﻥ ﲣﺘﻠﻂ ﲟﺎ ﻳﻨﻘﻠﻪ ﻋﻦ ﺍﻟﻮﺣﻲ ﻣـﻦ‬ ‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ .‬ﻭﺃﻣﺎ ﻣﺎ ﻭﻗﻊ ﻣﻨﻪ ﰲ ﻏﺰﻭﺓ ﺣﻨﲔ ﺣﲔ ﻗﺎﻝ‪:‬‬ ‫ﺃﻧﺎ ﺍﺑﻦ ﻋﺒﺪﺍﳌﻄﻠﺐ‬ ‫ﺃﻧﺎ ﺍﻟﻨﱯ ﻻ ﻛﺬﺏ‬ ‫)‪(3‬‬ ‫ﻓﻘﺪ ﻭﻗﻊ ﻣﻨﻈﻮﻣﹰﺎ ﻋﻦ ﻏﲑ ﻗﺼﺪ ﻣﻨﻪ ﺇﱃ ﺫﻟﻚ ‪ ،‬ﻭﻗﺪ ﻛﺎﻥ ﻣﻦ ﻋـﺎﺩﺓ ﺍﻟﻌـﺮﺏ ﺃﻥ ﺗﺮﺟـﺰ ﰲ‬ ‫ﺍﻟﺘﺮﺣﺎﻝ ﻭﺍﳊﺮﻭﺏ‪.‬‬ ‫‪(1) .78‬‬

‫ﻳﺎﺳﲔ ﳏﻤﺪ ﺣﺴﻦ‪ ،‬ﺍﻹﺳﻼﻡ ﻭﻗﻀﺎﻳﺎ ﺍﻟﻌﺼﺮ‪ ،‬ﺹ‬ ‫ﺍﺑﻦ ﺣﺠﺮ‪ ،‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ‪ ،‬ﺝ‪ ،3‬ﺹ ‪ .161‬ﻭﺍﻹﺟﺎﺑﺔ ﳌﺎ ﺍﺳﺘﺪﺭﻛﺘﻪ ﻋﺎﺋﺸﺔ ﻋﻠﻰ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﺹ ‪(2) .67‬‬ ‫ﺍﻟﺸﻌﺮﺍﺀ ‪) 3(.227-224‬‬ ‫ﻳﺲ ‪(1) .69‬‬ ‫ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ‪(2) ..‬‬ ‫ﺍﺑﻦ ﺣﺠﺮ‪ ،‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ‪ ،‬ﺝ ‪ ،13‬ﺹ ‪(3) .158‬‬

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‫ﻭﻫﻜﺬﺍ ﻳﺘﻀﺢ ﻟﻨﺎ ﺃﻥ ﺍﻟﺸﻌﺮ ﺍﳉﻤﻴﻞ ﺍﳋﺎﱄ ﻣﻦ ﺍﻟﻔﺠﻮﺭ ﻭﺍﻟﻨﻔﺎﻕ ﻭﺍﻟﻔﺨﺮ ﺍﻟﻜﺎﺫﺏ ﻫﻮ ﺃﻭﻝ ﺍﻟﻔﻨﻮﻥ‬ ‫ﺍﻟﱵ ﺃﻗﺮﻫﺎ ﺍﻹﺳﻼﻡ‪ ،‬ﺑﻞ ﻭﺣﺾ ﻋﻠﻴﻬﺎ ﻭﺷﺠﻌﻬﺎ‪.‬‬ ‫ﺍﻹﺳﻼﻡ ﻭﺍﻟﻔﻨﻮﻥ ﺍﻟﺘﺸﻜﻴﻠﻴﺔ‬ ‫ﺍﳉﻤﺎﻝ ﺻﻔﺔ ﻣﻦ ﺻﻔﺎﺕ ﺍﷲ ﻋ ‪‬ﺰ ﻭﺟﻞﹼ‪ ،‬ﻭﺍﻟﺰﻳﻨﺔ ﻣﻘﺼﺪ ﺇﳍﻲ ﻧﺒﻪ ﺇﱃ ﺩﻭﺭﻩ ﻭﺃﳘﻴﺘﻪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬ ‫ﰲ ﺃﻛﺜﺮ ﻣﻦ ﻣﻮﺿﻊ ﺣﻴﺚ ﻳﻘﻮﻝ‪:‬‬ ‫"ﺇﻧ‪‬ﺎ ﺯﻳﻨﺎ ﺍﻟﺴﻤﺎﺀ ﺍﻟﺪﻧﻴﺎ ﺑﺰﻳﻨ ‪‬ﺔ ﺍﻟﻜﻮﺍﻛﺐ ﻭﺣﻔﻈﹰﺎ ﻣﻦ ﻛﻞ ﺷﻴﻄﺎﻥ ﻣﺎﺭﺩ" )ﺍﻟﺼﺎﻓﺎﺕ ‪ (7 – 6‬ﺃﻱ‬ ‫ﺃﻥ ﺍﳌﻘﺼﺪ ﺍﻷﻭﻝ ﻣﻦ ﻭﺟﻮﺩ ﺍﻟﻜﻮﺍﻛﺐ ﻫﻮ ﺗﺰﻳﲔ ﺍﻟﺴﻤﺎﺀ ﻭﲡﻤﻴﻠﻬﺎ ﰒ ﻳﺄﰐ ﺍﳌﻘﺼﺪ ﺍﻟﺜﺎﱐ ﻭﻫﻮ ﺣﻔﻈﻬﺎ‬ ‫ﻣﻦ ﺍﻟﺸﻴﺎﻃﲔ ﺍﳌﺮﺩﺓ ﺍﻟﺬﻳﻦ ﻳﺴﺘﺮﻗﻮﻥ ﺍﻟﺴﻤﻊ‪ .‬ﻭﻳﻘﻮﻝ ﺳﺒﺤﺎﻧﻪ ﰲ ﻣﻮﺍﺿﻊ ﺃﺧﺮﻯ‪:‬‬ ‫"ﻭﻟﻘﺪ ﺟﻌﻠﻨﺎ ﰲ ﺍﻟﺴﻤﺎﺀ ﺑﺮﻭﺟﹰﺎ ﻭﺯﻳﻨﺎﻫﺎ ﻟﻠﻨﺎﻇﺮﻳﻦ" )ﺍﳊﺠﺮ ‪.(16‬‬ ‫"ﻭﻫﻮ ﺍﻟﺬﻱ ﺳﺨﺮ ﺍﻟﺒﺤﺮ ﻟﺘﺄﻛﻠﻮﺍ ﻣﻨﻪ ﳊﻤﹰﺎ ﻃﺮﻳﹰﺎ ﻭﺗﺴﺘﺨﺮﺟﻮﺍ ﻣﻨﻪ ﺣﻠﻴﺔ ﺗﻠﺒﺴﻮ‪‬ﺎ ﻭﺗﺮﻯ ﺍﻟﻔﻠـﻚ‬ ‫ﻣﻮﺍﺧﺮ ﻓﻴﻪ")ﺍﻟﻨﺤﻞ ‪.(14‬‬ ‫ﻭﻋﻦ ﺳﺒﺐ ﺧﻠﻖ ﺍﻷﻧﻌﺎﻡ ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬ ‫"ﻭﺍﻷﻧﻌﺎﻡ ﺧﻠﻘﻬﺎ ﻟﻜﻢ ﻓﻴﻬﺎ ﺩﻑﺀ ﻭﻣﻨﺎﻓﻊ ﻭﻣﻨﻬﺎ ﺗﺄﻛﻠﻮﻥ‪ ،‬ﻭﻟﻜﻢ ﻓﻴﻬﺎ ﺟ‪‬ﻤﺎﻝ ﺣﲔ ﺗﺮﳛﻮﻥ ﻭﺣﲔ‬ ‫ﺗﺴﺮﺣﻮﻥ‪ ،‬ﻭﲢﻤﻞ ﺃﺛﻘﺎﻟﻜﻢ ﺇﱃ ﺑﻠﺪ ﱂ ﺗﻜﻮﻧﻮﺍ ﺑﺎﻟﻐﻴﻪ ﺇﻻ ﺑﺸﻖ ﺍﻷﻧﻔﺲ‪ ،‬ﺇﻥ ﺭﺑﻜﻢ ﻟﺮﺅﻭﻑ ﺭﺣـﻴﻢ‪،‬‬ ‫ﻭﺍﳋﻴﻞ ﻭﺍﻟﺒﻐﺎﻝ ﻟﺘﺮﻛﺒﻮﻫﺎ ﻭﺯﻳﻨﺔ")ﺍﻟﻨﺤﻞ ‪.(8 – 5‬‬ ‫ﻭﻫﻜﺬﺍ ﻓﺈﻥ ﺍﻟﺰﻳﻨﺔ ﻏﺎﻳﺔ ﺇﳍﻴﺔ ﲝﺪ ﺫﺍ‪‬ﺎ‪ ،‬ﻷﻥ ﻓﻴﻬﺎ ﺭﺍﺣﺔ ﻟﻨﻔﺲ ﺍﻹﻧﺴﺎﻥ ﻭﻣﺘﻌﺔ ﻟﻌﻴﻨﻪ ﻭﻫﻮ ﺍﻟـﺬﻱ‬ ‫ﺧﻠﻘﻪ ﺍﷲ ﺗﻌﺎﱃ ﻭﻛﺮﻣﻪ ﻭﻓﻀﻠﻪ ﻋﻠﻰ ﳐﻠﻮﻗﺎﺗﻪ ﲨﻴﻌﻬﺎ ﻭﺃﺭﺍﺩ ﻟﻪ ﺍﻟﺴﻌﺎﺩﺓ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪" .‬ﻓﻠﻴـﺴﺖ‬ ‫ﺍﳌﻨﻔﻌﺔ ﺍﳌﺎﺩﻳﺔ ﻓﻘﻂ ﻫﻲ ﻏﺎﻳﺔ ﺧﻠﻖ ﺍﻟﺪﻭﺍﺏ ﻭﺍﻷﻧﻌﺎﻡ ﻭﺗﺴﺨﲑﻫﺎ ﻟﻺﻧﺴﺎﻥ‪ ،‬ﺇﺫ ﺍﳉﻤﺎﻝ ﻭﺍﻟﺰﻳﻨﺔ ﻛـﺬﻟﻚ‬ ‫ﻣﻨﻔﻌﺔ ﳏﻘﻘﺔ ﻭﻻﺯﻣﺔ ﺃﻳﻀﹰﺎ ﻟﻺﻧﺴﺎﻥ")‪.(1‬‬ ‫ﻭﻷﻥ "ﺍﷲ ﲨﻴﻞ ﳛﺐ ﺍﳉﻤﺎﻝ")‪ (2‬ﻓﻘﺪ ﺃﻣﺮﻧﺎ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺑﺎﻟﺘـﺰﻳﻦ ﰲ ﻛﻞ ﻭﻗﺖ ﺣـﲔ‬ ‫ﻗﺎﻝ‪" :‬ﻳﺎ ﺑﲏ ﺁﺩﻡ ﺧﺬﻭﺍ ﺯﻳﻨﺘﻜﻢ ﻋﻨﺪ ﻛﻞ ﻣﺴﺠﺪ ﻭﻛﻠﻮﺍ ﻭﺍﺷﺮﺑﻮﺍ ﻭﻻ ﺗﺴﺮﻓﻮﺍ ﺇﻧﻪ ﻻ ﳛﺐ ﺍﳌﺴﺮﻓﲔ‪،‬‬ ‫ﻗﻞ ﻣﻦ ﺣﺮﻡ ﺯﻳﻨﺔ ﺍﷲ ﺍﻟﱵ ﺃﺧﺮﺝ ﻟﻌﺒﺎﺩﻩ ﻭﺍﻟﻄﻴﺒﺎﺕ ﻣﻦ ﺍﻟﺮﺯﻕ" )ﺍﻷﻋﺮﺍﻑ ‪.(32 – 31‬‬ ‫ﻓﻔﻲ ﻫﺬﻩ ﺍﻵﻳﺎﺕ‪ ،‬ﻛﻤﺎ ﻧﺮﻯ‪ ،‬ﺃﻣﺮ ﺑﺎﻟﺘﺰﻳﻦ ﻟﻠﺼﻠﻮﺍﺕ ﺍﳋﻤﺲ ﻭﻟﻠﻨﻮﺍﻓﻞ‪ ،‬ﻭﲟﺎ ﺃ‪‬ﺎ ﺗﺘﻢ ﰲ ﺃﻭﻗـﺎﺕ‬ ‫ﳐﺘﻠﻔﺔ ﻣﻦ ﺍﻟﻨﻬﺎﺭ ﻭﺍﻟﻠﻴﻞ‪ ،‬ﻓﺈﻥ ﺍﻹﻧﺴﺎﻥ ﻣﻜﻠﻒ ﺑﺄﻥ ﻳﻜﻮﻥ ﻣﺘﺰﻳﻨﹰﺎ ﻃﻴﻠﺔ ﺍﻟﻮﻗﺖ ﺍﻟـﺬﻱ ﻳﻜـﻮﻥ ﻓﻴـﻪ‬ ‫ﻣﺴﺘﻴﻘﻈﹰﺎ‪ .‬ﻭﺍﻟﺰﻳﻨﺔ ﻫﻨﺎ ﻫﻲ ﺍﻟﻨﻈﺎﻓﺔ ﺍﻟﻌﺎﻣﺔ ﻭﺗﺮﺗﻴﺐ ﺍﻟﺸﻌﺮ ﻭﺍﳌﻼﺑﺲ ﺍﳊﺴﻨﺔ ﺍﻟﻨﻈﻴﻔﺔ ﻭﺍﻟﺮﺍﺋﺤﺔ ﺍﳊﺴﻨﺔ‪،‬‬ ‫ﻭﲟﺎ ﺃﻥ ﺍﷲ ﳜﺎﻃﺐ ﺑﲏ ﺁﺩﻡ ﲨﻴﻌﻬﻢ ﻓﺈﻥ ﺍﻷﻣﺮ ﻳﻨﺴﺤﺐ ﻋﻠﻰ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ ﻣﻌﺎﹰ‪ ،‬ﻭﻋﻠﻰ ﺍﳌﺮﺃﺓ ﻛﻤﺎ‬ ‫ﻋﻠﻰ ﺍﻟﺮﺟﻞ ﺃﻥ ﻳﻜﻮﻥ ﻣﻈﻬﺮﻫﺎ ﺣﺴﻨﹰﺎ ﻭﺑﺪ‪‬ﺎ ﻧﻈﻴﻔﹰﺎ ﻭﺛﻴﺎ‪‬ﺎ ﻧﻈﻴﻔﺔ ﻭﺭﺍﺋﺤﺘﻬﺎ ﻃﻴﺒﺔ‪ ،‬ﻭﻗﺪ ﺭﻭﻱ ﻋـﻦ‬ ‫ﺭﺳﻮﻝ ﺍﷲ )ﺹ( ﺃﻧﻪ ﻗﺎﻝ‪" :‬ﺣﺒﺐ ﺇ ﹼ‬ ‫ﱄ ﻣﻦ ﺩﻧﻴﺎﻱ‪ :‬ﺍﻟﻨﺴﺎﺀ ﻭﺍﻟﻄﻴﺐ‪ ،‬ﻭﺟﻌﻠﺖ ﻗﺮﺓ ﻋﻴﲏ ﰲ ﺍﻟﺼﻼﺓ")‪.(1‬‬ ‫‪(1) .18‬‬

‫ﳏﻤﺪ ﻋﻤﺎﺭﺓ‪ ،‬ﺍﻹﺳﻼﻡ ﻭﺍﻟﻔﻨﻮﻥ ﺍﳉﻤﻴﻠﺔ‪ ،‬ﺹ‬ ‫ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻭﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﻭﺍﺑﻦ ﺣﻨﺒﻞ‪(2) .‬‬ ‫ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻭﺍﻟﻨﺴﺎﺋﻲ ﻭﺍﺑﻦ ﺣﻨﺒﻞ‪(1) .‬‬

‫ﺇﺑﺮﺍﻫﻴﻢ ﻋﻼﻥ ‪73 -‬‬

‫ﻭﻳﺮﻭﻯ ﻋﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻣﺎ ﴰﻤﺖ ﻋﻨﱪﹰﺍ ﻗﻂ ﻭﻻ ﻣﺴﻜﹰﺎ ﻭﻻ ﺷﻴﺌﹰﺎ ﺃﻃﻴﺐ ﻣﻦ ﺭﻳﺢ ﺭﺳﻮﻝ‬ ‫ﺍﷲ )ﺹ( )‪.(2‬‬ ‫ﺃﻣﺎ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺗﺘﻌﺎﺭﺽ ﻣﻊ ﻫﺬﻩ ﺍﻟﺘﻮﺟﻬﺎﺕ ﺍﻟﺴﺎﻣﻴﺔ ﻓﻬﻲ ﺃﺣﺎﺩﻳﺚ ﺑﺎﻃﻠﺔ ﻭﳐﺘﻠﻘﺔ ﻭﻣـﺮﺩﻭﺩ‬ ‫ﻋﻠﻴﻬﺎ ﻭﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻳﻘﻮﻝ‪" :‬ﻭﺍﺑﺘﻎ ﻓﻴﻤﺎ ﺁﺗﺎﻙ ﺍﷲ ﺍﻟﺪﺍﺭ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﻻ ﺗﻨﺲ ﻧﺼﻴﺒﻚ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﻭﺃﺣﺴﻦ‬ ‫ﻛﻤﺎ ﺃﺣﺴﻦ ﺍﷲ ﺇﻟﻴﻚ")ﺍﻟﻘﺼﺺ ‪.(77‬‬ ‫ﻭﻣﻦ ﻫﺬﺍ ﺍﳌﻨﻄﻠﻖ ﻧﺒﺪﺃ ﺣﺪﻳﺜﻨﺎ ﻋﻦ ﺍﻟﻔﻨﻮﻥ ﺍﻟﺘﺸﻜﻴﻠﻴﺔ ﻭﻣﻮﻗﻒ ﺍﻹﺳﻼﻡ ﻣﻨﻬﺎ‪.‬‬ ‫ﺍﻟﺼﻮﺭ ﻭﺍﻟﺮﺳﻮﻡ ﻭﺍﳌﻨﺤﻮﺗﺎﺕ‬ ‫ﺍﻟﺘﺼﻮﻳﺮ ﺍﻟﺘﻘﺮﻳﱯ ﺃﻭ ﺍﻟﺒﻴﺎﱐ ﺍﻟﺬﻱ ﻳﺒﺪﻭ ﻛﺼﻮﺭﺓ ﺣﻴﺔ ﳎﺴﺪﺓ‪ ،‬ﲰﺔ ﺑﻼﻏﻴﺔ ﻫﺎﻣﺔ ﻣﻦ ﲰﺎﺕ ﺍﻟﻘﺮﺁﻥ‬ ‫ﺍﻟﻜﺮﱘ‪ ،‬ﻭﺳﻮﺭﻩ ﻣﻠﻴﺌﺔ ﺑﺎﻟﺼﻮﺭﺓ ﺍﻟﻔﻨﻴﺔ ﺍﳌﻌﱪﺓ ﺍﻟﱵ ﺗﺸﻜﻞ ﻟﻮﺣﺎﺕ ﻓﻨﻴﺔ ﺭﺍﻗﻴﺔ ﻣﺜﻞ‪:‬‬ ‫ "ﺍﷲ ﻧﻮﺭ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ‪ ،‬ﻣﺜﻞ ﻧﻮﺭﻩ ﻛﻤﺸﻜﺎﺓ ﻓﻴﻬﺎ ﻣﺼﺒﺎﺡ‪ ،‬ﺍﳌﺼﺒﺎﺡ ﰲ ﺯﺟﺎﺟﺔ‪،‬‬‫ﺍﻟﺰﺟﺎﺟﺔ ﻛﺄ‪‬ﺎ ﻛﻮﻛﺐ ﺩﺭﻱ")ﺍﻟﻨﻮﺭ ‪.(35‬‬ ‫ﺃﻟﻴﺲ ﰲ ﻫﺬﺍ ﲡﺴﻴﺪ ﺑﻴﺎﱐ ﻭﺗﺼﻮﻳﺮ ﺣﻲ ﻟﻨﻮﺭ ﺍﷲ ﻋ ‪‬ﺰ ﻭﺟﻞﹼ؟ ﻭﻣﺜﻞ ﻫﺬﺍ ﻣﺎ ﻳﻠﻲ‪:‬‬ ‫ "ﻭﺍﺿﺮﺏ ﳍﻢ ﻣﺜﻞ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻛﻤﺎﺀ ﺃﻧﺰﻟﻨﺎﻩ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﻓﺎﺧﺘﻠﻂ ﺑﻪ ﻧﺒﺎﺕ ﺍﻷﺭﺽ ﻓﺄﺻﺒﺢ‬‫ﻫﺸﻴﻤﹰﺎ ﺗﺬﺭﻭﻩ ﺍﻟﺮﻳﺎﺡ")ﺍﻟﻜﻬﻒ ‪.(45‬‬ ‫ "ﺃﱂ ﺗﺮ ﻛﻴﻒ ﺿﺮﺏ ﺍﷲ ﻣﺜﻼ ﻛﻠﻤﺔ ﻃﻴﺒﺔ ﻛﺸﺠﺮﺓ ﻃﻴﺒﺔ‪ ،‬ﺃﺻﻠﻬﺎ ﺛﺎﺑﺖ ﻭﻓﺮﻋﻬﺎ ﰲ ﺍﻟﺴﻤﺎﺀ‪،‬‬‫ﺗﺆﰐ ﺃﻛﻠﻬﺎ ﻛﻞ ﺣﲔ ﺑﺈﺫﻥ ﺭ‪‬ﺎ" )ﺇﺑﺮﺍﻫﻴﻢ ‪.(25 – 24‬‬

‫ﺇﻥ ﺍﻵﻳﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ ﺗﺼﻮﻳﺮ ﺑﻴﺎﱐ ﻻ ﻳﻔﺘﺮﻕ ﻋﻦ ﺍﻟﺘﺼﻮﻳﺮ ﺑﺎﻟﻜﺎﻣﲑﺍ ﺃﻭ ﺍﻟﺮﻳﺸﺔ ﺍﳌﻠﻮﻧﺔ ﺑﺸﻲﺀ‪ ،‬ﺳﻮﻯ‬ ‫ﺃﻥ ﺍﻷﺩﺍﺓ ﺍﺧﺘﻠﻔﺖ‪ ،‬ﻓﺎﻷﺩﺍﺓ ﰲ ﺍﻟﻘﺮﺁﻥ ﻫﻲ ﺍﻟﺒﻴﺎﻥ ﻭﺍﻟﻘﻠﻢ‪ ،‬ﻭﺍﻷﺩﺍﺓ ﰲ ﺍﻟﺘﺼﻮﻳﺮ ﺍﻟﻀﻮﺋﻲ ﻫﻲ ﺍﳌـﺼﻮﺭﺓ‬ ‫)ﺍﻟﻜﺎﻣﲑﺍ(‪ ،‬ﻭﺍﻷﺩﺍﺓ ﻋﻨﺪ ﺍﻟﺮﺳﺎﻡ ﻫﻲ ﺍﻟﻔﺮﺷﺎﺓ ﻭﺍﻷﻟﻮﺍﻥ‪ ،‬ﺃﻣﺎ ﺍﻟﻨﺘﻴﺠﺔ ﻓﻮﺍﺣﺪﺓ‪ ،‬ﻭﻫﻲ ﻭﺿـﻊ ﺻـﻮﺭﺓ‬ ‫ﲢﺎﻛﻲ ﺍﻟﻄﺒﻴﻌﺔ ﺃﻣﺎﻡ ﺍﳌﺸﺎﻫﺪ ﺃﻭ ﺍﻟﻘﺎﺭﺉ‪.‬‬ ‫ﺇﻥ ﺗﻨﺎﺛﺮ ﻫﺬﻩ ﺍﻟﺼﻮﺭ ﺍﻟﺒﺪﻳﻌﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﻳﻬﺪﻑ ﺃﻭﻝ ﻣﺎ ﻳﻬﺪﻑ ﺇﱃ ﺗﻘﺮﻳﺐ ﺍﳌﻌﲎ ﻣﻦ ﺃﺫﻫﺎﻧﻨـﺎ‪،‬‬ ‫ﻛﻤﺎ ﻳﻬﺪﻑ ﺇﱃ ﺃﻥ ﳓﺐ ﺧﻠﻘﻪ ﻭﻧﻌﺠﺐ ﺑﺎﳉﻤﺎﻝ ﻓﻴﻪ‪ ،‬ﻷﻧﻪ ﻣﻦ ﺻﻨﻌﻪ ﻋﺰ ﻭﺟﻞ‪ ،‬ﻓﺎﻟﺼﻮﺭ ﺍﻟﻘﺮﺁﻧﻴـﺔ‬ ‫ﻭﺳﻴﻠﺔ ﺇﻳﻀﺎﺡ ﻛﻤﺎ ﻫﻲ ﻋﺎﻣﻞ ﺟﺬﺏ ﲨﺎﱄ‪ ،‬ﻳﺪﻋﻮﻧﺎ ﺇﱃ ﻣﺘﺎﺑﻌﺔ ﺍﻟﻘﺮﺍﺀﺓ ﻭﺍﻟـﺘﻤﻌﻦ ﰲ ﺁﻳـﺎﺕ ﺭﺏ‬ ‫ﺍﻟﻌﺎﳌﲔ‪.‬‬ ‫ﻭﻋﻠﻰ ﻣﺎ ﺳﺒﻖ ﻧﺴﺘﻄﻴﻊ ﻗﻴﺎﺱ ﺍﻟﺼﻮﺭ ﻭﺍﻟﺮﺳﻮﻡ ﺍﻟﺘﺸﻜﻴﻠﻴﺔ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﻫﺪﻓﻬﺎ ﻧﻘﻞ ﺍﳌﻌﺎﱐ ﺍﻹﻧﺴﺎﻧﻴﺔ‬ ‫ﺇﻟﻴﻨﺎ ﻭﺗﻮﺿﻴﺤﻬﺎ ﺃﻭ ﺇﺑﺮﺍﺯ ﺍﳉﻤﺎﻝ ﺍﻟﺮﺑﺎﱐ ﰲ ﳐﻠﻮﻗﺎﺗﻪ – ﻋﺪﺍ ﺍﶈﺮﻡ ﺇﻇﻬﺎﺭﻩ – ﻓﻬﻲ ﺍﳊﻼﻝ ﺍﻟﺒﲔ ﺍﻟﺬﻱ‬ ‫ﻻ ﻟﺒﺲ ﻓﻴﻪ‪ ،‬ﻷﻧﻨﺎ ﲨﻴﻌﹰﺎ ﻣﺪﻋﻮﻭﻥ ﺇﱃ ﺍﻹﻋﺠﺎﺏ ﲞﻠﻖ ﺍﷲ ﻭﺍﻟﺘﺄﻣﻞ ﰲ ﳐﻠﻮﻗﺎﺗﻪ‪ ،‬ﻟﻨـﺰﺩﺍﺩ ﺇﳝﺎﻧﹰﺎ ﺑﻘﺪﺭﺗﻪ‬ ‫ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻭﺍﺑﻦ‬

‫ﺣﻨﺒﻞ‪(2) .‬‬

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‫ﺍﳌﻄﻠﻘﺔ ﻭﻟﻨﺴﺘﻄﻴﻊ ﲤﻴﻴﺰ ﺍﳉﻤﻴﻞ ﻣﻦ ﺍﻟﻘﺒﻴﺢ‪ ،‬ﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﻫﺪﻑ ﺍﻟﺼﻮﺭ ﻭﺍﻟﺮﺳﻮﻡ ﲢﺪﻱ ﺍﻟﻘﺪﺭﺓ ﺍﻹﳍﻴﺔ‬ ‫ﺃﻭ ﺍﲣﺎﺫﻫﺎ ﻟﻠﻌﺒﺎﺩﺓ‪ ،‬ﻛﻤﺎ ﻛﺎﻥ ﻳﻔﻌﻞ ﺍﳉﺎﻫﻠﻴﻮﻥ‪ ،‬ﺃﻭ ﻛﻤﺎ ﻳﻔﻌﻞ ﺑﻌﺾ ﺃﻫﻞ ﺍﳍﻨﺪ ﻭﺟﻨﻮﺏ ﺷﺮﻕ ﺁﺳﻴﺎ‬ ‫ﻫﺬﻩ ﺍﻷﻳﺎﻡ‪ ،‬ﻓﺤﺮﺍﻡ ﺻﻨﻌﻬﺎ ﻭﺗﻘﺪﻳﺴﻬﺎ‪ ،‬ﻷﻥ ﺭﺳﻮﻝ ﺍﷲ )ﺹ( ﻗﺎﻡ ﺑﺘﺪﻣﲑ ﺍﻷﺻﻨﺎﻡ ﻭﺍﻟﺼﻮﺭ ﺍﳌـﺸﺒﻬﺔ‬ ‫ﻋﻨﺪ ﺩﺧﻮﻟﻪ ﻣﻜﺔ ﻭﻋﻨﺪ ﺩﺧﻮﻟﻪ ﺍﳌﺪﻳﻨﺔ‪.‬‬ ‫ﻭﻋﻼﻭﺓ ﻋﻠﻰ ﻣﺎ ﺳﺒﻖ ﻓﺈﻥ ﺍﻹﺳﻼﻡ ﳛﺮﻡ ﺗﺼﻮﻳﺮ ﺍﻟﻌﻮﺭﺍﺕ ﻭﺍﳌﻔﺎﺳﺪ ﺍﻟﺼﺎﺭﻓﺔ ﻋﻦ ﺍﻟﻌﺒـﺎﺩﺓ‪" .‬ﺇﻥ‬ ‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﱂ ﻳﺘﺨﺬ ﻣﻦ ﺍﻟﺘﺼﻮﻳﺮ ﻟﻸﺣﻴﺎﺀ ﻣﻮﻗﻔﹰﺎ ﻣﻌﺎﺩﻳﹰﺎ ﺑﺈﻃﻼﻕ ﻭﺗﻌﻤﻴﻢ‪ ،‬ﺑﻞ ﻟﻘﺪ ﺃﻧـﺎﻁ ﺍﻷﻣـﺮ‬ ‫ﻼ‬ ‫ﺑﺎﳌﻘﺎﺻﺪ ﻭﺍﻟﻐﺎﻳﺎﺕ ﻭﺍﻟﻨﺘﺎﺋﺞ ﻭﺍﻟﺜﻤﺮﺍﺕ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﺍﻟﺼﻮﺭ ﻭﺍﻟﺘﻤﺎﺛﻴﻞ ﻭﺳﺎﺋﻞ ﻟﻠﺸﺮﻙ ﺑـﺎﷲ ﻭﺳـﺒ ﹰ‬ ‫ﻳﻨﺤﺮﻑ ﺍﻟﺒﻌﺾ ﺑﺘﻌﻈﻴﻤﻬﺎ ﻋﻦ ﻋﻘﻴﺪﺓ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻛﺎﻥ ﺍﻟﺮﻓﺾ ﳍﺎ ﻭﺍﻟﺘﺤﺮﱘ ﻟﺼﻨﻌﻬﺎ ﻫﻮ ﻣﻮﻗﻒ ﺍﻟﻘﺮﺁﻥ‪،‬‬ ‫ﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ‪‬ﺮﺩ ﺍﻟﺰﻳﻨﺔ ﻭﺍﻟﺘﺠﻤﻞ ﻭﺍﳉﻤﺎﻝ ﻭﻹﺑﺮﺍﺯ ﺑﺮﺍﻋﺔ ﺍﻹﻧﺴﺎﻥ ﻭﻗﺪﺭﺗﻪ ﻭﻟﺘﺠﻤﻴﻞ ﺍﳊﻴﺎﺓ ﻭﺗﻨﻤﻴﺔ‬ ‫ﺍﳊﺲ ﺍﳉﻤﺎﱄ ﻋﻨﺪ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﻛﺎﻧﺖ ﻟﺘﺨﻠﻴﺪ ﺍﻟﻘﻴﻢ ﻭﺍﳌﻌﺎﱐ ﻭﺍﳌﺂﺛﺮ ﺍﻟﻄﻴﺒﺔ ﺍﳉﻤﻴﻠﺔ‪ ...‬ﺍﱁ‪.‬‬ ‫ﻓﺈ‪‬ﺎ ﻋﻨﺪﺋﺬ ﺗﺼﺒﺢ ﻣﻦ ﺍﻟﻄﻴﺒﺎﺕ ﺍﳌﺒﺎﺣﺔ ﺑﻞ ﻭﺍﳌﻘﺼﻮﺩﺓ ﺍﳌﺮﻏﻮﺑﺔ ﺑﺎﻋﺘﺒﺎﺭﻫـﺎ ﻣـﻦ ﻧﻌـﻢ ﺍﷲ ﻋﻠـﻰ‬ ‫ﺍﻹﻧﺴﺎﻥ")‪.(1‬‬ ‫ﻭﻳﺮﻭﻯ ﻋﻦ ﻋﺎﺋﺸﺔ – ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ – ﺃ‪‬ﺎ ﻗﺎﻟﺖ "ﻗﺪﻡ ﺭﺳﻮﻝ ﺍﷲ )ﺹ( ﻣـﻦ ﺳـﻔﺮ ﻭﻗـﺪ‬ ‫ﺍﺷﺘﺮﻳﺖ ﳕﻄﹰﺎ )ﺛﻮﺑﹰﺎ ﻣﻦ ﺻﻮﻑ( ﺃﻭ ﺑﺴﺎﻃﹰﺎ ﻓﻴﻪ ﺻﻮﺭﺓ ﻓﺴﺘﺮﺗﻪ ﻋﻠﻰ ﺳﻬﻮﺓ ﺑﻴﱵ )ﺍﻟﺴﻬﻮﺓ‪ :‬ﺍﻟـﺮﻑ ﺃﻭ‬ ‫ﺍﻟﻄﺎﻕ ﺃﻭ ﺍﻟﻜﻮﺓ( ﻓﻠﻤﺎ ﺩﺧﻞ )ﺹ( ﻛﺮﻩ ﻣﺎ ﺻﻨﻌﺖ ﻭﻗﺎﻝ‪" :‬ﺗﺴﺘﺮﻳﻦ ﺍﳉﺪﺭ ﻳـﺎ ﻋﺎﺋـﺸﺔ" ﻓﻄﺮﺣﺘـﻪ‬ ‫ﻓﻘﻄﻌﺘﻪ ﻣﺮﻓﻘﲔ )ﻭﺳﺎﺩﺗﲔ( ﻓﻘﺪ ﺭﺃﻳﺘﻪ ﻣﺘﻜﺌﹰﺎ ﻋﻠﻰ ﺇﺣﺪﺍﳘﺎ ﻭﻓﻴﻬﺎ ﺻﻮﺭﺓ")‪ ،(2‬ﻭﻣﺎ ﺍﺳﺘﻨﻜﺮﻩ ﺍﻟﺮﺳـﻮﻝ‬ ‫ﻫﻨﺎ ﻫﻮ ﺳﺘﺮ ﺍﳉﺪﺍﺭ ﺑﺎﻟﺜﻮﺏ ﺍﳌﺰﺧﺮﻑ ﻭﻟﻴﺲ ﺍﻟﺰﺧﺮﻓﺔ ﻧﻔﺴﻬﺎ ﺑﺪﻟﻴﻞ ﺍﺗﻜﺎﺋﻪ ﻋﻠﻴﻬﺎ‪.‬‬ ‫ﻛﻤﺎ ﻳﺮﻭﻯ ﻋﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﺃﻧﻪ ﻗﺎﻝ‪" :‬ﻛﺎﻥ ﻗﺮﺍﻡ – ﺳﺘﺮ – ﻟﻌﺎﺋﺸﺔ ﻗﺪ ﺳﺘﺮﺕ ﺑﻪ ﺟﺎﻧﺐ ﺑﻴﺘﻬﺎ‬ ‫ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ )ﺹ( ﺃﻣﻴﻄﻲ ﻋﻨﺎ ﻗﺮﺍﻣﻚ ﻫﺬﺍ ﻓﺈﻧﻪ ﻻ ﺗﺰﺍﻝ ﺗﺼﺎﻭﻳﺮﻩ ﺗﻌﺮﺽ ﱄ ﰲ ﺻﻼﰐ")‪.(3‬‬ ‫ﻭﺍﺳﺘﻨﻜﺎﺭ ﺍﻟﺮﺳﻮﻝ ﻫﻨﺎ ﻣﻨﺼﺐ ﻋﻠﻰ ﺃﻥ ﺻﻮﺭ ﺍﳉﺪﺍﺭ ﳝﻜﻦ ﺃﻥ ﺗﻠﻬﻲ ﺍﻟﻌﺎﺑﺪ ﻋﻦ ﻋﺒﺎﺩﺗﻪ‪ ،‬ﻓـﺈﺫﺍ ﱂ‬ ‫ﳛﺪﺙ ﺍﻹﳍﺎﺀ ﱂ ﺗﺴﺘﻨﻜﺮ‪ ،‬ﺇﺫ ﺇﻥ ﺍﻟﻌﻠﺔ ﻣﺮﺗﺒﻄﺔ ﺑﺎﳌﻌﻠﻮﻝ‪.‬‬ ‫ﺃﻣﺎ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺗﺸﺪﺩ ﺍﻟﻌﻘﻮﺑﺔ ﻋﻠﻰ ﺍﳌﺼﻮﺭﻳﻦ ﻓﺠﻠﻬﺎ ﺗﻌﲏ ﺍﳌﺜﹼﺎﻟﲔ ﺍﻟﺬﻳﻦ ﻳﺼﻨﻌﻮﻥ ﺍﻷﺻﻨﺎﻡ ﺃﻭ‬ ‫ﺍﻟﺘﻤﺎﺛﻴﻞ ﺑﻐﺮﺽ ﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﻭﻣﻦ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﻣﺎ ﻳﺮﻭﻯ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺃﻧﻪ ﻗـﺎﻝ‪" :‬ﲰﻌـﺖ ﺍﻟـﻨﱯ‬ ‫)ﺹ( ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﺃﺷﺪ ﺍﻟﻨﺎﺱ ﻋﺬﺍﺑﺎ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺍﳌﺼﻮﺭﻭﻥ" ﻭﻳﻘﻮﻝ ﰲ ﺫﻟﻚ ﺍﻹﻣﺎﻡ ﺍﳋﻄﺎﰊ" ﺍﳌﺮﺍﺩ ﻫﻨﺎ‬ ‫ﺍﻟﺘﻤﺎﺛﻴﻞ ﺍﻟﱵ ﳍﺎ ﺭﻭﺡ)‪ ،(4‬ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﻨﻮﻭﻱ ﰲ ﺷﺮﺡ ﺻﺤﻴﺢ ﻣﺴﻠﻢ "ﻭﺃﻣﺎ ﺭﻭﺍﻳﺔ ﺃﺷﺪ ﻋﺬﺍﺑﺎ ﻓﻘﻴﻞ‬ ‫ﻫﻲ ﳏﻤﻮﻟﺔ ﻋﻠﻰ ﻣﻦ ﻋﻤﻞ ﺍﻟﺼﻮﺭﺓ ﻟﺘﻌﺒﺪ‪ ،‬ﻭﻫﻮ ﺻﺎﻧﻊ ﺍﻷﺻﻨﺎﻡ ﻭﳓﻮﻫﺎ")‪.(5‬‬ ‫ﳏﻤﺪ ﻋﻤﺎﺭﺓ‪ ،‬ﺍﻹﺳﻼﻡ ﻭﺍﻟﻔﻨﻮﻥ ﺍﳉﻤﻴﻠﺔ‪(1) .102 ،‬‬ ‫ﺭﻭﺍﻩ ﺍﺑﻦ ﺣﻨﺒﻞ ﻭﺭﻭﻯ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﻭﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﻟﻨﺴﺎﺋﻲ‬ ‫ﺭﻭﺍﻩ ﺍﺑﻦ ﺣﻨﺒﻞ )‪(3‬‬ ‫ﺩﻧﺪﻝ ﺟﱪ‪ ،‬ﺣﻜﻢ ﺍﻹﺳﻼﻡ ﰲ ﺍﻟﺼﻮﺭ ﻭﺍﻟﺘﺼﻮﻳﺮ‪ ،‬ﺹ ‪(4) .14‬‬ ‫ﺩﻧﺪﻝ ﺟﱪ‪ ،‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪ ،‬ﺹ ‪(5) .15‬‬

‫ﻣﺜﻠﻪ‪(2) .‬‬

‫ﺇﺑﺮﺍﻫﻴﻢ ﻋﻼﻥ ‪75 -‬‬

‫ﻭﻫﻜﺬﺍ ﻓﺈﻥ "ﺍﻟﺘﺤﺮﱘ ﻣﺮﻫﻮﻥ ﻭﻣﺸﺮﻭﻁ ﻣﻌﻠﻞ ﺑﻜﻮﻥ ﻫﺬﻩ ﺍﻟﺼﻮﺭ ﻭﺍﻟﺘﻤﺎﺛﻴـﻞ ﻣﻈﻨـﺔ ﺍﻟﻌﺒـﺎﺩﺓ‬ ‫ﻭﺍﻹﺷﺮﺍﻙ ﺑﺎﷲ)‪ .(1‬ﻭﺍﳊﻜﻢ ﻳﺪﻭﺭ ﻣﻊ ﻋﻠﺘﻪ ﻭﺟﻮﺩﺍ ﻭﻋﺪﻣﺎ‪ ،‬ﻓﺤﻴﺚ ﻭﺟﺪﺕ ﺍﻟﻌﻠﺔ ﻭﺟـﺪ ﺍﳌﻌﻠـﻮﻝ‪،‬‬ ‫ﻭﺣﻴﺚ ﺍﻧﺘﻔﺖ ﺍﻟﻌﻠﺔ ﺍﻧﺘﻔﻰ ﺍﳊﻜﻢ")‪.(2‬‬ ‫ﻭﻳﻘﻮﻝ ﺍﻟﺪﻛﺘﻮﺭ ﺣﺴﻦ ﺍﻟﺘﺮﺍﰊ "ﻭﻣﻦ ﺍﳊﺮﺍﻡ ﺃﻭ ﺍﳌﻜﺮﻭﻩ ﺗﻮﺧﻲ ﺍﳉﻤﺎﻝ ﻭﺍﳌﺘﻌﺔ ﰲ ﻓﻌﻞ ﺃﻭ ﺳـﻴﺎﻕ‬ ‫ﺣﺮﺍﻡ ﺃﻭ ﻣﻜﺮﻭﻩ‪ ،‬ﻓﻤﻦ ﺫﻟﻚ ﺗﺼﻮﻳﺮ ﺍﻟﺴﻮﺀﺓ ﺍﻟﻌﺎﺭﻳﺔ ﺃﻭ ﺍﻷﺷﻜﺎﻝ ﺍﳉﻨﺴﻴﺔ ﻭﺍﻟﺘﻜﺸﻒ ﻭﺍﻻﺳـﺘﻌﺮﺍﺽ‬ ‫ﺑﺎﳉﻤﺎﻝ ﻭﺍﻟﺰﻳﻨﺔ‪ ،‬ﻭﺍﳊﺮﻛﺔ ﺍﳉﻨﺴﻴﺔ ﰲ ﺍﻟﺮﻗﺺ ﺃﻭ ﺍﻟﺘﺸﺒﻪ ﺑﺰﻳﻨﺔ ﺃﻭ ﺣﺮﻛﺔ")‪ ،(3‬ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﺈﻥ ﺍﻷﻣﺮ ﺇﻥ‬ ‫ﻼ ﻟﻠﺸﺨﻮﺹ ﻭﺍﻷﺷﻴﺎﺀ ﻭﺍﳌـﺸﺎﻫﺪ – ﺇﻻ‬ ‫ﺗﻌﺪﻯ ﻫﺬﻩ ﺍﳊﺪﻭﺩ ﺍﶈﺮﻣﺔ "ﻓﻼ ﺑﺄﺱ ﺑﺎﻟﺮﺳﻢ ﺗﺼﻮﻳﺮﹰﺍ ﻭﲤﺜﻴ ﹰ‬ ‫ﻓﻴﻤﺎ ﺗﻘﺪﻡ – ﺃﻭ ﲡﺮﻳﺪﹰﺍ ﺑﺎﳋﻄﻮﻁ ﻭﺍﻷﻟﻮﺍﻥ")‪ ،(4‬ﻭﺫﻟﻚ "ﻷﻥ ﺍﻟﺘﻤﺎﺱ ﺍﳉﻤﺎﻝ ﻭﺻﻨﺎﻋﺘﻪ ﻣﻦ ﺣﻴﺚ ﺍﳌﺒﺪﺃ‬ ‫ﺳﻨﺔ ﻣﺴﻨﻮﻧﺔ ﰲ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﺗﺒﺼﺮﹰﺍ ﻵﻳﺎﺕ ﺍﷲ ﻭﺷﻜﺮﹰﺍ ﻋﻠﻰ ﺁﻻﺋﻪ ﺍﳉﻤﻴﻠﺔ ﻭﺗﻌﺒﲑﹰﺍ ﻋﻦ ﺍﻟﻌﺒﺎﺩﺓ ﻭﺗﺰﻳﻴﻨﻬﺎ ﳍﺎ‬ ‫ﻭﺗﻴﺴﲑﹰﺍ ﰒ ﺗﺮﻭﳛﹰﺎ ﻣﺒﺎﺣﹰﺎ ﻳﻬﻴﺊ ﺍﻟﻨﻔﻮﺱ ﻟﻺﻗﺒﺎﻝ ﻋﻠﻰ ﺳﺎﺋﺮ ﺍﳊﻴﺎﺓ ﺍﻟﻌﺎﺑﺪﺓ"‪.‬‬ ‫ﺇﻥ ﺍﻟﻔﻦ ﺍﳉﻤﻴﻞ ﻳﻔﺘﺢ ﺍﻟﺬﻫﻦ ﻋﻠﻰ ﻃﻴﺒﺎﺕ ﺍﳊﻴﺎﺓ ﻭﲨﺎﻟﻴﺎ‪‬ﺎ‪ ،‬ﻛﻤﺎ ﻳﺴﺎﻋﺪ ﻋﻠﻰ ﺗﻨﻤﻴﺔ ﺍﻹﺣـﺴﺎﺱ‬ ‫ﲟﺎ ﺣﻮﻟﻨﺎ ﻣﻦ ﺃﺣﺪﺍﺙ ﻭﻣﺸﺎﻋﺮ‪ ،‬ﻭﻫﻜﺬﺍ "ﻓﺈﻥ ﺍﻟﺘﻌﺒﲑ ﻋﻦ ﺍﻹﺣﺴﺎﺱ ﺑﺎﳉﻤﺎﻝ ﻟـﻴﺲ ﻧﺎﻓﻠـﺔ ﳝﻜـﻦ‬ ‫ﺍﻻﺳﺘﻐﻨﺎﺀ ﻋﻨﻬﺎ ﺃﻭ ﳚﺐ ﺍﻻﺳﺘﻐﻨﺎﺀ ﻋﻨﻬﺎ ﰲ ﺑﻌﺾ ﺃﻃﻮﺍﺭ ﺍﳊﻴﺎﺓ‪ ،‬ﺑـﻞ ﻫـﻮ ﻛﻤـﺎ ﺫﻛﺮﻧـﺎ ﻓﻄـﺮﺓ‬ ‫ﻭﺿﺮﻭﺭﺓ")‪.(5‬‬ ‫ﻭﻷﻥ ﺍﻹﺳﻼﻡ ﺩﻳﻦ ﲰﺢ ﻭﲨﻴﻞ ﻏﺎﻳﺘﻪ ﺇﺳﻌﺎﺩ ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ﻭﺗﻜﺮﻳﺲ ﻋﺒﺎﺩﺓ ﺍﷲ ﻋ ‪‬ﺰ‬ ‫ﻭﺟ ﹼﻞ ﻓﻬﻮ "ﻻ ﳝﻨﻊ ﻭﻻ ﳛﺮﻡ ﻛﻞ ﻣﺎ ﻳﺰﻳﺪ ﺍﳊﻴﺎﺓ ﺣﺴﻨﹰﺎ ﻭﺻﻼﺣﹰﺎ ﻭﻓﻼﺣﺎﹰ‪ ،‬ﰒ ﻫﻮ ﻳﻮﺟﺐ ﻛـﻞ ﻣـﺎ‬ ‫ﻳﺮﺗﻔﻊ ﺑﺎﳌﺸﺎﻋﺮ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻓﻮﻕ ﺑﻼﺑﻞ ﺍﻷﺷﺠﺎﻥ ﻭﺍﻟﺸﻬﻮﺍﺕ")‪.(6‬‬ ‫ﻭﻳﻘﻮﻝ ﺍﻟﺸﻴﺦ ﺍﻟﻘﺮﺿﺎﻭﻱ ﰲ ﻫﺬﺍ‪" :‬ﺃﻣﺎ ﺍﻟﺼﻮﺭ ﺍﻟﱵ ﺗﺮﺳﻢ ﰲ ﻟﻮﺣﺎﺕ ﺃﻭ ﺗﻨﻘﺶ ﻋﻠـﻰ ﺍﻟﺜﻴـﺎﺏ‬ ‫ﻭﺍﻟﺒﺴﻂ ﻭﺍﳉﺪﺭﺍﻥ ﻭﳓﻮﻫﺎ‪ ،‬ﻓﻠﻴﺲ ﻫﻨﺎﻙ ﻧﺺ ﺻﺤﻴﺢ ﺻﺮﻳﺢ ﺳﻠﻴﻢ ﻣﻦ ﺍﳌﻌﺎﺭﺿﺔ ﻳﺪﻝ ﻋﻠﻴﻬﺎ‪ ،‬ﻧﻌـﻢ‬ ‫ﻫﻨﺎﻙ ﺃﺣﺎﺩﻳﺚ ﺻﺤﻴﺤﺔ ﺃﻇﻬﺮ ﻓﻴﻬﺎ ﺍﻟﻨﱯ )ﺹ( ﻛﺮﺍﻫﻴﺘﻪ ﻓﻘﻂ ﳍﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻟﺘﺼﺎﻭﻳﺮ")‪ .(7‬ﻭﻳﻀﻴﻒ‬ ‫ﻼ ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ‪" :‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻟﺼﻮﺭﺓ ﻟﺬﻱ ﺭﻭﺡ ﻭﻟﻴﺲ ﻓﻴﻬﺎ ﻣﺎ ﺗﻘﺪﻡ ﻣﻦ ﺍﶈـﺬﻭﺭﺍﺕ‪ ،‬ﺃﻱ ﱂ‬ ‫ﻗﺎﺋ ﹰ‬ ‫ﺗﻜﻦ ﳑﺎ ﻳﻘﺪﺱ ﻭﻳﻌﻈﻢ‪ ،‬ﻭﱂ ﻳﻘﺼﺪ ﻓﻴﻬﺎ ﻣﻀﺎﻫﺎﺓ ﺧﻠﻖ ﺍﷲ‪ ،‬ﻓﺎﻟﺬﻱ ﺃﺭﺍﻩ ﺃ‪‬ﺎ ﻻ ﲢﺮﻡ ﺃﻳﻀﺎﹰ‪ ،‬ﻭﰲ ﺫﻟﻚ‬ ‫ﺟﺎﺀﺕ ﲨﻠﺔ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﺎﺡ")‪.(1‬‬ ‫‪(1) .118‬‬

‫ﳏﻤﺪ ﻋﻤﺎﺭﺓ‪ ،‬ﺍﻹﺳﻼﻡ ﻭﺍﻟﻔﻨﻮﻥ ﺍﻟﺘﺸﻜﻴﻠﻴﺔ‪ ،‬ﺹ‬ ‫ﳏﻤﺪ ﺍﳊﺒﺶ‪ ،‬ﺃﺣﻜﺎﻡ ﺍﻟﺘﺼﻮﻳﺮ ﰲ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺹ‬ ‫ﺣﺴﻦ ﺍﻟﺘﺮﺍﰊ‪ ،‬ﺍﻟﺪﻳﻦ ﻭﺍﻟﻔﻦ‪ ،‬ﺹ ‪(3) .106‬‬ ‫ﺣﺴﻦ ﺍﻟﺘﺮﺍﰊ‪ ،‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪ ،‬ﺹ ‪(4) .105‬‬ ‫ﳏﻤﺪ ﻋﺒﺪﺍﻟﻮﺍﺣﺪ ﺣﺠﺎﺯﻱ‪ ،‬ﻣﻮﻗﻒ ﺍﻹﺳﻼﻡ ﻣﻦ ﺍﻟﻔﻨﻮﻥ‪ ،‬ﺹ ‪(5) .45‬‬ ‫ﳏﻤﺪ ﻋﺒﺪﺍﻟﻮﺍﺣﺪ ﺣﺠﺎﺯﻱ‪ ،‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ ﺹ ‪(6) .48‬‬ ‫ﻳﻮﺳﻒ ﺍﻟﻘﺮﺿﺎﻭﻱ‪ ،‬ﺍﳊﻼﻝ ﻭﺍﳊﺮﺍﻡ ﰲ ﺍﻹﺳﻼﻡ‪ ،‬ﺹ ‪(7) .106‬‬ ‫ﻳﻮﺳﻒ ﺍﻟﻘﺮﺿﺎﻭﻱ‪ ،‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪ ،‬ﺹ ‪(1) .106‬‬ ‫‪(2) .26‬‬

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‫‪ISoIT‬‬

‫ﻭﺑﻨﺎﺀ ﻋﻠﻰ ﻣﺎ ﺗﻘﺪﻡ ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﻧﻘﻮﻝ‪" :‬ﺇﻥ ﺍﻹﺳﻼﻡ ﺃﺑﺎﺡ ﺗﺼﻮﻳﺮ ﺍﻷﺣﺠﺎﺭ ﻭﺍﻷﺷﺠﺎﺭ ﻭﺍﻟﻨﺒﺎﺗﺎﺕ‬ ‫ﻭﺍﻟﺰﺧﺎﺭﻑ ﻭﺍﻟﻨﻘﻮﺵ ﺍﳍﻨﺪﺳﻴﺔ ﺇﺑﺎﺣﺔ ﻣﻄﻠﻘﺔ ﻟﻴﺲ ﻋﻠﻴﻬﺎ ﻗﻴﻮﺩ")‪.(2‬‬ ‫ﻭﻗﺪ ﻗﺎﻝ ﳏﻤﺪ ﻣﺘﻮﱄ ﺍﻟﺸﻌﺮﺍﻭﻱ ﰲ ﺍﳉﻮﺍﺏ ﻋﻦ ﺳﺆﺍﻝ‪:‬‬ ‫ﺱ‪ :‬ﻣﺎ ﺍﻟﻘﻮﻝ ﻓﻴﻤﻦ ﻳﺰﻳﻨﻮﻥ ﺍﳊﺎﺋﻂ ﺑﺮﺳﻮﻡ ﺑﻌﺾ ﺍﳊﻴﻮﺍﻧﺎﺕ؟ ﻫﻞ ﻫﺬﻩ ﻳﻨﻄﺒﻖ ﻋﻠﻴﻬﺎ ﻣﺎ ﻳﻨﻄﺒـﻖ‬ ‫ﻋﻠﻰ ﺍﻟﺘﻤﺎﺛﻴﻞ ﺍﻟﺒﺎﺭﺯﺓ ﺍ‪‬ﺴﺪﺓ ﻣﻦ ﲢﺮﱘ؟‬ ‫ﺝ‪ :‬ﻻ ﺷﻲﺀ ﰲ ﺫﻟﻚ‪ ،‬ﻭﻟﻜﻦ ﻣﺎ ﺣﺮﻡ ﻫﻮ ﻣﺎ ﻳﻔﻌﻠﻪ ﺍﻟﺒﻌﺾ ﻟﺘﻘﺪﻳﺲ ﻭﺗﻌﻈﻴﻢ ﻫﺬﻩ ﺍﳊﻴﻮﺍﻧﺎﺕ ﺃﻣﺎ‬ ‫ﺃﻥ ﺗﺮﺳﻢ ﻟﻜﻲ ﺗﺴﺘﻌﻤﻞ ﰲ ﺍﻟﺰﻳﻨﺔ ﻓﻼ ﻣﺎﻧﻊ ﻣﻦ ﺫﻟﻚ")‪.(3‬‬ ‫ﻭﻟﻘﺪ ﺍﺗﻔﻘﺖ ﺍﳌﺬﺍﻫﺐ ﺍﻷﺭﺑﻌﺔ ﻋﻠﻰ ﺍﺷﺘﺮﺍﻁ ﻛﻤﺎﻝ ﺍﻷﻋﻀﺎﺀ ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﶈﺮﻣﺔ‪ ،‬ﻓﺈﻥ ﻧﻘﺺ ﻣﻨﻬﺎ‬ ‫ﻋﻀﻮ ﻻ ﲢﺮﻡ‪" ،‬ﻭﻣﻦ ﻫﺬﺍ ﻳﻌﻠﻢ ﺟﻮﺍﺯ ﺍﻟﺘﻔﺮﺝ ﻋﻠﻰ ﺧﻴﺎﻝ ﺍﻟﻈﻞ – ﺍﻟﺴﻴﻨﻤﺎ – ﺇﺫﺍ ﱂ ﺗـﺸﺘﻤﻞ ﻋﻠـﻰ‬ ‫ﳏﺮﻡ ﺁﺧﺮ‪ ،‬ﻷ‪‬ﺎ ﺻﻮﺭﺓ ﻧﺎﻗﺼﺔ")‪.(4‬‬ ‫ﺃﻣﺎ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻜﺜﲑﺓ ﺍﻟﱵ ﺗﺸﺪﺩ ﺍﻟﻨﻜﲑ ﻋﻠﻰ ﺍﳌﺼﻮﺭﻳﻦ‪ ،‬ﻓﺈ‪‬ﺎ ﺗﻌﲏ ﺑﺎﻟﺪﺭﺟـﺔ ﺍﻷﻭﱃ ﺍﻟﺘﻤﺎﺛﻴـﻞ‬ ‫ﺍﳌﺼﻨﻮﻋﺔ ﺑﻐﺮﺽ ﻋﺒﺎﺩ‪‬ﺎ ﺩﻭﻥ ﺍﷲ ﻋ ‪‬ﺰ ﻭﺟ ﹼﻞ "ﻓﺎﻟﺘﻤﺎﺛﻴﻞ ﺍﳌﻨﺤﻮﺗﺔ ﻣﻦ ﻣﺎﺩﺓ ﺻﻠﺒﺔ ﻟـﺬﻱ ﺭﻭﺡ ﻛﺎﻣـﻞ‬ ‫ﺍﳉﺴﻢ ﺑﻘﺼﺪ ﻣﻀﺎﻫﺎﺓ ﺧﻠﻖ ﺍﷲ ﳏﺮﻣﺔ ﻗﻄﻌﹰﺎ ﻭﻫﻲ ﺍﳌﻘﺼﻮﺩﺓ ﺑﺎﻟﺘﺤﺮﱘ ﰲ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻜﺜﲑﺓ")‪.(5‬‬ ‫ﻭﻗﺪ ﻭﺭﺩﺕ ﺍﻟﺘﻤﺎﺛﻴﻞ ﰲ ﺛﻼﺛﺔ ﻣﻮﺍﺿﻊ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪:‬‬

‫‪– 1‬ﰲ ﺳﻮﺭﺓ ﺍﻷﻧﺒﻴﺎﺀ ﻋﻦ ﻗﻮﻡ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﰲ ﺳﻴﺎﻕ ﲢﺮﳝﻲ‪ ،‬ﺣﻴﺚ ﻳﻘﻮﻝ ﺳﺒﺤﺎﻧﻪ‪" :‬ﻣﺎ‬ ‫ﻫﺬﻩ ﺍﻟﺘﻤﺎﺛﻴﻞ ﺍﻟﱵ ﺃﻧﺘﻢ ﳍﺎ ﻋﺎﻛﻔﻮﻥ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﺟﺪﻧﺎ ﺁﺑﺎﺀﻧﺎ ﳍﺎ ﻋﺎﺑﺪﻳﻦ‪ ،‬ﻗﺎﻝ‪ :‬ﻟﻘﺪ ﻛﻨﺘﻢ ﺃﻧﺘﻢ ﻭﺁﺑﺎﺅﻛﻢ‬ ‫ﰲ ﺿﻼﻝ ﻣﺒﲔ")ﺍﻷﻧﺒﻴﺎﺀ ‪(54 – 52‬‬ ‫ﻓﺎﻻﺳﺘﻨﻜﺎﺭ ﻭﺍﻟﺘﺤﺮﱘ ﻫﻨﺎ ﻛﺎﻥ ﻟﻌﺒﺎﺩﺓ ﺍﻟﺘﻤﺎﺛﻴﻞ ﻣﻦ ﺩﻭﻥ ﺍﷲ‪.‬‬ ‫‪ – 2‬ﰲ ﺳﻮﺭﺓ ﺳﺒﺄ ﰲ ﻣﻌﺮﺽ ﺗﻌﺪﺍﺩ ﻧﻌﻢ ﺍﷲ ﻋﻠﻰ ﻧﺒﻴﻪ ﺳﻠﻴﻤﺎﻥ – ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪:‬‬ ‫"ﻭﻣﻦ ﺍﳉﻦ ﻣﻦ ﻳﻌﻤﻞ ﺑﲔ ﻳﺪﻳﻪ ﺑﺈﺫﻥ ﺭﺑﻪ ﻭﻣﻦ ﻳﺰﻍ ﻣﻨﻬﻢ ﻋﻦ ﺃﻣﺮﻧﺎ ﻧﺬﻗﻪ ﻣﻦ ﻋﺬﺍﺏ ﺍﻟـﺴﻌﲑ‪،‬‬ ‫ﻳﻌﻤﻠﻮﻥ ﻟﻪ ﻣﺎ ﻳﺸﺎﺀ ﻣﻦ ﳏﺎﺭﻳﺐ ﻭﲤﺎﺛﻴﻞ ﻭﺟﻔﺎﻥ ﻛﺎﳉﻮﺍﺏ ﻭﻗﺪﻭﺭ ﺭﺍﺳـﻴﺎﺕ‪ ،‬ﺍﻋﻤﻠـﻮﺍ ﺁﻝ ﺩﺍﻭﻭﺩ‬ ‫ﺷﻜﺮﹰﺍ")ﺳﺒﺄ ‪.(13 – 12‬‬ ‫ﻓﻔﻲ ﻫﺬﺍ ﺍﻟﺴﻴﺎﻕ ﻛﺎﻧﺖ ﺻﻨﺎﻋﺔ ﺍﻟﺘﻤﺎﺛﻴﻞ ﻣﻦ ﻗﺒﻞ ﺍﳉﻦ ﻧﻌﻤﺔ ﻣﻦ ﻧﻌﻢ ﺍﷲ ﻋﻠﻰ ﺳـﻠﻴﻤﺎﻥ‪ ،‬ﻭﻗـﺪ‬ ‫ﺣﺾ ﺍﷲ ﻋﻠﻰ ﺷﻜﺮ ﻫﺬﻩ ﺍﻟﻨﻌﻤﺔ ﺑﺎﻟﻌﻤﻞ ﰲ ﻗﻮﻟﻪ )ﺍﻋﻤﻠﻮﺍ ﺁﻝ ﺩﺍﻭﻭﺩ ﺷﻜﺮﹰﺍ(‪.‬‬ ‫‪ – 3‬ﰲ ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ﰲ ﻣﻌﺮﺽ ﺍﳊﺪﻳﺚ ﻋﻦ ﻣﻌﺠﺰﺍﺕ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪:‬‬

‫ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﳊﺒﺶ‪ ،‬ﺃﺣﻜﺎﻡ ﺍﻟﺘﺼﻮﻳﺮ ﰲ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺹ‬ ‫ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﳊﺒﺶ‪ ،‬ﺃﺣﻜﺎﻡ ﺍﻟﺘﺼﻮﻳﺮ ﰲ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺹ‬ ‫ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﳊﺒﺶ‪ ،‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪ ،‬ﺹ ‪(4) .27‬‬ ‫ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﳊﺒﺶ‪ ،‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪ ،‬ﺹ ‪5) ).22‬‬

‫‪(2) .15‬‬

‫‪(3) 155‬‬

‫ﺇﺑﺮﺍﻫﻴﻢ ﻋﻼﻥ ‪77 -‬‬

‫"ﻭﻳﻌﻠﻤﻪ ﺍﻟﻜﺘﺎﺏ ﻭﺍﳊﻜﻤﺔ ﻭﺍﻟﺘﻮﺭﺍﺓ ﻭﺍﻹﳒﻴﻞ ﻭﺭﺳﻮ ﹰﻻ ﺇﱃ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ‪ ،‬ﺃﱐ ﻗﺪ ﺟﺌﺘﻜﻢ ﺑﺂﻳﺔ ﻣﻦ‬ ‫ﺭﺑﻜﻢ‪ ،‬ﺃﱐ ﺃﺧﻠﻖ ﻟﻜﻢ ﻣﻦ ﺍﻟﻄﲔ ﻛﻬﻴﺌﺔ ﺍﻟﻄﲑ ﻓﺄﻧﻔﺦ ﻓﻴﻪ ﻓﻴﻜﻮﻥ ﻃﲑﹰﺍ ﺑﺈﺫﻥ ﺍﷲ‪" .‬ﺁﻝ ﻋﻤﺮﺍﻥ ‪– 48‬‬ ‫‪.(49‬‬ ‫ﻭﻫﻜﺬﺍ ﳒﺪ ﺃﻥ ﺍﳌﻮﺍﺿﻊ ﺍﻟﺜﻼﺙ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﱵ ﻭﺭﺩ ﻓﻴﻬﺎ ﺫﻛﺮ ﺍﻟﺘﻤﺎﺛﻴﻞ ﻭﺍﳍﻴﺌﺎﺕ ﺍ‪‬ﺴﺪﺓ ﱂ ﺗﻜﻦ‬ ‫ﻣﻮﺍﺿﻊ ﲢﺮﳝﻴﺔ ﺇﻻ ﺇﺫﺍ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﺘﻤﺎﺛﻴﻞ ﳐﺼﺼﺔ ﻟﻠﻌﺒﺎﺩﺓ ﻣﻦ ﺩﻭﻥ ﺍﷲ‪.‬‬ ‫ﺃﻣﺎ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺗﺘﺤﺪﺙ ﻋﻦ ﺍﻟﺘﺼﻮﻳﺮ ﻓﻴﻘﺼﺪ ‪‬ﺎ ﺍﳌﺜﺎﻟﻮﻥ‪ ،‬ﺑﻴﻨﻤﺎ ﻳﻘﺼﺪ ﺑﺎﻟﺘـﺼﻮﻳﺮ ﰲ ﻫـﺬﻩ‬ ‫ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺘﺨﻠﻴﻖ ﻭﺍﻟﺘﺠﺴﻴﻢ ﺑﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪:‬‬ ‫"ﻫﻮ ﺍﻟﺬﻱ ﻳﺼﻮﺭﻛﻢ ﰲ ﺍﻷﺭﺣﺎﻡ ﻛﻴﻒ ﻳﺸﺎﺀ" )ﺁﻝ ﻋﻤﺮﺍﻥ ‪ (6‬ﺃﻱ ﳜﻠﻘﻜﻢ ﻭﻳـﺼﻨﻌﻜﻢ ﻋﻠـﻰ‬ ‫ﺷﻜﻞ ﻫﻮ ﺃﺩﺭﻯ ﺑﻪ‪.‬‬ ‫"ﻭﺻﻮﺭﻛﻢ ﻓﺄﺣﺴﻦ ﺻﻮﺭﻛﻢ" )ﻏﺎﻓﺮ ‪.(64‬‬ ‫"ﻫﻮ ﺍﷲ ﺍﳋﺎﻟﻖ ﺍﻟﺒﺎﺭﺉ ﺍﳌﺼﻮﺭ" )ﺍﳊﺸﺮ ‪(24‬‬ ‫"ﰲ ﺃﻱ ﺻﻮﺭﺓ ﻣﺎ ﺷﺎﺀ ﺭﻛﺒﻚ" )ﺍﻻﻧﻔﻄﺎﺭ ‪(8‬‬ ‫ﻭﻫﻜﺬﺍ ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﻧﻌﺮﻑ ﺃﻥ ﺍﻟﺘﺼﻮﻳﺮ ﺍﳌﻘﺼﻮﺩ ﻫﻮ ﺗﺸﻜﻴﻞ ﻫﻴﺌﺔ ﺍﳌﺨﻠﻮﻕ ﻭﻭﺿﻊ ﺍﳌﻼﻣﺢ ﻟـﻪ‪،‬‬ ‫ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺣﺮﻣﺖ ﺍﻟﺘﻤﺎﺛﻴﻞ ﺣﺮﻣﺘﻬﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﺑﻘﺼﺪ ﺻﺮﻑ ﺍﻹﻧﺴﺎﻥ ﻋﻦ ﻋﺒﺎﺩﺓ ﺍﷲ ﺍﻟﻮﺍﺣﺪ‪،‬‬ ‫ﺃﻭ ﺇﺫﺍ ﻛﺎﻧﺖ ﲢﺪﻳﹰﺎ ﻟﻘﺪﺭﺓ ﺍﷲ ﻭﱂ ﲢﺮﻡ ﺻﻨﺎﻋﺘﻬﺎ ﻟﻠﺰﻳﻨﺔ‪ ،‬ﻭﻟﻌﻞ ﺃﻫﻢ ﺩﻟﻴﻞ ﻋﻠﻰ ﻣﺎ ﻧﻘﻮﻝ ﻣﺎ ﺭﻭﻱ ﻋﻦ‬ ‫ﻋﺎﺋﺸﺔ – ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ – ﺃ‪‬ﺎ ﻗﺎﻟﺖ‪" :‬ﻛﻨﺖ ﺃﻟﻌﺐ ﺑﺎﻟﺒﻨﺎﺕ )ﺍﻟﺪﻣﻰ( ﻋﻠﻰ ﻋﻬﺪ ﺭﺳﻮﻝ ﺍﷲ )ﺹ(‬ ‫ﱄ ﻳﻠﻌﱭ‬ ‫ﻭﻛﺎﻥ ﱄ ﺻﻮﺍﺣﺐ ﻳﻠﻌﱭ ﻣﻌﻲ‪ ،‬ﻓﻜﻦ ﺇﺫﺍ ﺭﺃﻳﻦ ﺭﺳﻮﻝ ﺍﷲ )ﺹ( ﻳﻨﻘﻤﻌﻦ ﻣﻨﻪ ﻓﻜﺎﻥ ﻳﺴﺮ‪‬ﻦ ﺇ ﹼ‬ ‫ﻣﻌﻲ")‪.(1‬‬ ‫ﻭﻫﻜﺬﺍ ﻓﺈﻥ ﺍﻟﺪﻣﻴﺔ ﺍﳌﺼﻨﻮﻋﺔ ﺇﺫﺍ ﻛﺎﻧﺖ ﻣﻦ ﺃﺟﻞ ﺍﻟﻠﻌﺐ ﻭﺍﻟﺰﻳﻨﺔ ﻓﻼ ﺑﺄﺱ ‪‬ﺎ ﻭﻻ ﺣﺮﻣﺔ ﻓﻴﻬـﺎ‪،‬‬ ‫ﻭﻳﻨﻄﺒﻖ ﻋﻠﻰ ﺍﻟﺘﻤﺎﺛﻴﻞ ﻭﺍﳌﻨﺤﻮﺗﺎﺕ ﺍﻟﺸﺨﺼﻴﺔ ﻣﺎ ﻳﻨﻄﺒﻖ ﻋﻠﻰ ﺍﻟﺪﻣﻴﺔ‪ ،‬ﻓﺼﻨﺎﻋﺘﻬﺎ ﺑﺬﺍ‪‬ﺎ ﻟﻴﺴﺖ ﺣﺮﺍﻣـﹰﺎ‬ ‫ﻭﺇﳕﺎ ﺍﳊﺮﺍﻡ ﺍﲣﺎﺫﻫﺎ ﻟﻠﻌﺒﺎﺩﺓ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﻋ ‪‬ﺰ ﻭﺟ ﹼﻞ‪.‬‬ ‫ﻭﻧﺮﺟﻮ ‪‬ﺬﺍ ﺃﻥ ﻧﻜﻮﻥ ﻗﺪ ﻭﻓﻴﻨﺎ ﻣﻮﺿﻮﻉ ﺍﻟﺘﺼﻮﻳﺮ ﻭﺍﻟﻨﺤﺖ ﻭﺍﻟﺮﺳﻢ ﺣﻘﻪ‪ ،‬ﺁﻣﻠﲔ ﰲ ﲡﻨﺐ ﺍﻟﺰﻟﻞ‬ ‫ﻭﺍﳋﻠﻂ ﺇﻥ ﺷﺎﺀ ﺍﷲ‪.‬‬ ‫ﺍﻹﺳﻼﻡ ﻭﺍﳌﻮﺳﻴﻘﻰ ﻭﺍﻟﻐﻨﺎﺀ‬ ‫ﻗﻠﻨﺎ ﰲ ﻣﻌﺮﺽ ﺳﺎﺑﻖ ﺇﻥ ﺍﻟﻔﻦ ﺿﺮﻭﺭﺓ ﻟﻠﺘﺮﻭﻳﺢ ﻋﻦ ﺍﻟﻨﻔﺲ ﻭﺍﻟﺘﻤﻌﻦ ﰲ ﺧﻠـﻖ ﺍﷲ ﻭﺍﺳـﺘﺒﻄﺎﻥ‬ ‫ﺍﳌﺸﺎﻋﺮ ﻭﺍﻷﺣﺎﺳﻴﺲ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﻭﻫﻮ ‪‬ﺬﺍ ﻳﺮﻗﻰ ﺇﱃ ﻣﺴﺘﻮﻯ ﺍﻟﻌﺒﺎﺩﺓ ﺇﺫﺍ ﱂ ﻳﻜﻦ ﻓﻴﻪ ﻓﺤﺶ ﻭﺇﺧﻼﻝ‪.‬‬ ‫ﻭﺍﻟﻔﻦ "ﺿﺮﻭﺭﺓ ﻋﻤﻞ ﻭﺇﻧﺘﺎﺝ ﰲ ﺷﺆﻭﻥ ﺍﻟﺪﻧﻴﺎ ﻭﰲ ﺷﻌﺎﺋﺮ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻫﻮ ﺿﺮﻭﺭﺓ ﻟﻼﺭﺗﻘﺎﺀ ﺑﻌﻮﺍﻃـﻒ‬ ‫ﺍﻹﻧﺴﺎﻥ ﻭﻣﺸﺎﻋﺮﻩ ﻭﻣﻠﻜﺎﺗﻪ ﻟﺘﺘﺤﻘﻖ ﻓﻴﻪ ﺣﻘﻴﻘﺔ ﺇﻧﺴﺎﻧﻴﺔ ﺍﻹﻧﺴﺎﻥ")‪.(1‬‬ ‫ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﻭﺃﺑﻮ ﺩﺍﻭﻭﺩ ﻭﺍﻟﻨﺴﺎﺋﻲ ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﻭﺍﺑﻦ‬ ‫ﳏﻤﺪ ﻋﻤﺎﺭﺓ‪ ،‬ﺍﻹﺳﻼﻡ ﻭﺍﻟﻔﻨﻮﻥ ﺍﳉﻤﻴﻠﺔ‪ ،‬ﺻﻔﺤﺔ ‪(1) .97‬‬

‫ﺣﻨﺒﻞ‪(1) .‬‬

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‫ﻭﻗﺪ ﺑﲎ ﺍﷲ ﺍﻟﻜﻮﻥ ﺍﻟﻮﺍﺳﻊ ﻋﻠﻰ ﻧﻈﺎﻡ ﻣﻌﲔ ﺛﺎﺑﺖ‪ ،‬ﻭﻛﺄﻧـﻪ ﻣﻌﺰﻭﻓـﺔ ﻣﻮﺳـﻴﻘﻴﺔ ﻣﺘﻨﺎﻏﻤـﺔ‪،‬‬ ‫ﻓﺎﳌﺨﻠﻮﻗﺎﺕ ﰲ ﺍﻟﱪ ﻭﺍﻟﺒﺤﺮ ﻭﺍﳉﻮ‪ ،‬ﺗﻌﻴﺶ ﻭﻓﻖ ﺃﺻﻮﻝ ﻣﻌﻴﻨﺔ‪ ،‬ﻛﻞ ﻣﻨﻬﺎ ﻟﻪ ﻋﻤﻞ ﻳﺘﻤﻢ ﻋﻤﻞ ﺍﻵﺧﺮ ﰲ‬ ‫ﺗﻮﺍﺯﻥ ﻃﺒﻴﻌﻲ ﺑﻴﺌﻲ ﲨﻴﻞ‪ ،‬ﻭﺇﺫﺍ ﺍﺧﺘﻞ ﻫﺬﺍ ﺍﻟﺘﻮﺍﺯﻥ‪ ،‬ﲢﺪﺙ ﺍﻟﻜﻮﺍﺭﺙ‪ ،‬ﻭﻛـﺬﻟﻚ ﰲ ﻃﺒﻴﻌـﺔ ﺍﻷﺭﺽ‬ ‫ﻭﺑﻨﺎﺋﻬﺎ‪ ،‬ﺇﺫ ﻟﻮ ﺍﺧﺘﻞ ﺗﻮﺍﺯ‪‬ﺎ ﳊﺪﺛﺖ ﺍﻟﺰﻻﺯﻝ ﻭﺛﺎﺭﺕ ﺍﻟﱪﺍﻛﲔ ﳑﺎ ﻳﺬﻛﺮﻧﺎ ﺩﺍﺋﻤﹰﺎ ﺑﻘﺪﺭﺓ ﺍﳋﺎﻟﻖ ﺍﻷﺣﺪ‪.‬‬ ‫ﻭﰲ ﺍﻟﺴﻤﺎﺀ ﺗﺘﺤﺮﻙ ﺍﻟﻜﻮﺍﻛﺐ ﻭﺍﻟﻨﺠﻮﻡ ﻭﻓﻖ ﻧﻈﺎﻡ ﻣﺘﻨﺎﻏﻢ ﺛﺎﺑﺖ ﺇﺫﺍ ﺍﺧﺘﻞ ﺍﺻﻄﺪﻣﺖ ﺍﻟﻨﺠﻮﻡ ﺑﺒﻌﻀﻬﺎ‬ ‫ﻭﺗﻨﺎﺛﺮﺕ ﺍﻟﺸﻈﺎﻳﺎ ﻓﺪﻣﺮﺕ ﻛﻞ ﻣﺎ ﻳﺼﺎﺩﻓﻬﺎ‪.‬‬ ‫ﻭﻫﻜﺬﺍ ﻓﺈﻧﻨﺎ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﺍﻟﻌﻈﻴﻢ ﺍﻟﻮﺍﺳﻊ‪ ،‬ﻧﻌﻴﺶ ﰲ ﺭﲪﺔ ﺍﷲ‪ ،‬ﻭﲢﺖ ﻣﺸﻴﺌﺘﻪ ﻭﻗﺪﺭﻩ‪ ،‬ﻭﻭﻓـﻖ‬ ‫ﺍﻟﺘﻮﺍﺯﻧﺎﺕ ﺍﻟﱵ ﻭﺿﻌﻬﺎ ﻭﺍﻟﱵ ﲤﺜﻞ ﺍﻧﺴﺠﺎﻣﹰﺎ ﻣﺘﻜﺎﻣ ﹰ‬ ‫ﻼ ﺑﲔ ﺍﳌﺨﻠﻮﻗﺎﺕ ﻭﺍﻟﻜﻮﻥ‪.‬‬ ‫ﻭﺍﳌﻮﺳﻴﻘﻰ ﺃﻧﻐﺎﻡ ﲨﻴﻠﺔ ﻟﻄﻴﻔﺔ ﺧﻠﻘﻬﺎ ﺍﷲ ﰲ ﺃﺻﻮﺍﺕ ﺍﻟﻄﻴﻮﺭ ﺍﳌﻐﺮﺩﺓ‪ ،‬ﻭﰲ ﺣﻔﻴـﻒ ﺍﻷﻭﺭﺍﻕ ﻭﰲ‬ ‫ﺻﻔﲑ ﺍﻟﺮﻳﺎﺡ ﻭﺯﻗﺰﻗﺎﺕ ﺍﳌﺨﻠﻮﻗﺎﺕ ﺍﻟﺼﻐﲑﺓ ﺍﻟﱵ ﺗﺴﺒ‪‬ﺢ ﲨﻴﻌﻬﺎ ﺑﺎﺳﻢ ﺧﺎﻟﻘﻬﺎ ﺍﻟﻌﻈﻴﻢ‪.‬‬ ‫ﺍﳌﻮﺳﻴﻘﻰ ﻟﻴﺴﺖ ﺑﺪﻋﺔ‪ ،‬ﺇ‪‬ﺎ ﻧﻌﻤﺔ ﲨﻴﻠﺔ ﺃﻧﻌﻢ ﺍﷲ ‪‬ﺎ ﻋﻠﻰ ﺑﻌﺾ ﳐﻠﻮﻗﺎﺗﻪ ﻓﺤﺎﻛﺎﻫـﺎ ﺍﻹﻧـﺴﺎﻥ‪،‬‬ ‫ﺗﻘﺪﻳﺮﹰﺍ ﳋﻠﻖ ﺍﷲ ﻓﻴﻬﺎ‪ ،‬ﻭﺗﻌﻈﻴﻤﹰﺎ ﻟﺸﺄ‪‬ﺎ‪ ،‬ﻷ‪‬ﺎ ﻻﻗﺖ ﺍﺳﺘﺠﺎﺑﺔ ﰲ ﻧﻔﺴﻪ ﻭﻓﻄﺮﺗﻪ ﻓﺴﻌﺪ ‪‬ﺎ ﻭﻃﺮﺏ ﳍﺎ‪.‬‬ ‫ﻓﺎﻹﻧﺴﺎﻥ ﺣﲔ ﻳﺴﺘﺠﻴﺐ ﻟﻨﻮﺍﺯﻉ ﺍﻟﻔﻄﺮﺓ ﺍﳌﺴﻌﺪﺓ ﻭﻏﲑ ﺍﳌﺆﺫﻳﺔ‪ ،‬ﻻ ﻳﻜﻮﻥ ﻗﺪ ﺧﺮﺝ ﻋﻠـﻰ ﻧـﻮﺍﻣﻴﺲ‬ ‫ﺍﻟﻜﻮﻥ ﺍﻟﱵ ﻭﺿﻌﻬﺎ ﺍﷲ ﻋ ‪‬ﺰ ﻭﺟﻞﹼ‪ ،‬ﺑﻞ ﻳﻜﻮﻥ ﻗﺪ ﺳﺎﺭ ﻭﻓﻖ ﻫﺬﻩ ﺍﻟﻨﻮﺍﻣﻴﺲ ﻭﻗﺪ‪‬ﺭﻫﺎ ﻭﺍﺣﺘﺮﻣﻬﺎ‪.‬‬ ‫ﻭﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻗﺪﺭ ﺍﻟﺼﻮﺕ ﺍﳊﺴﻦ ﻭﺍﺳﺘﻨﻜﺮ ﺍﻟﺼﻮﺕ ﺍﻟﻘﺒﻴﺢ ﺣﲔ ﻗﺎﻝ ﻋ ‪‬ﺰ ﻭﺟـ ﹼﻞ‪" :‬ﺇﻥ‬ ‫ﺃﻧﻜﺮ ﺍﻷﺻﻮﺍﺕ ﻟﺼﻮﺕ ﺍﳊﻤﲑ")‪ .(2‬ﻭﺣﲔ ﻗﺎﻝ‪" :‬ﻳﺰﻳﺪ ﰲ ﺍﳋﻠﻖ ﻣﺎ ﻳـﺸﺎﺀ")ﻓـﺎﻃﺮ ‪ .(1‬ﻓـﺴﺮ‬ ‫ﺍﳌﻔﺴﺮﻭﻥ ﺃﻥ ﺍﻟﺰﻳﺎﺩﺓ ﻫﻲ ﺍﻟﺼﻮﺕ ﺍﳊﺴﻦ‪ ،‬ﻭﺍﻋﺘﱪﻩ ﺍﷲ ﻣﻦ ﺍﻟﻨﻌﻤﺔ ﺍﻟﺰﺍﺋﺪﺓ ﺍﻟﱵ ﻳﻨﻌﻢ ‪‬ﺎ ﻋﻠﻰ ﺧﻠﻘﻪ‪.‬‬ ‫ﻭﲟﺎ ﺃﻥ ﺍﻟﺼﻮﺕ ﺍﳊﺴﻦ ﰲ ﺍﳌﺨﻠﻮﻗﺎﺕ ﻣﻦ ﻧﻌﻢ ﺍﷲ ﺗﻌﺎﱃ ﻓﺈﻥ ﺍﻻﺳﺘﻤﺘﺎﻉ ﺑﻪ ﻳـﺼﺒﺢ ﺿـﺮﻭﺭﺓ‬ ‫ﻭﻭﺍﺟﺒﹰﺎ ﺇﺫ ﻳﻘﻮﻝ ﺳﺒﺤﺎﻧﻪ‪" :‬ﻭﺃﻣﺎ ﺑﻨﻌﻤﺔ ﺭﺑﻚ ﻓﺤﺪﺙ")‪ .(3‬ﻭﰲ ﻫﺬﺍ ﻳﻘﻮﻝ ﺍﻹﻣﺎﻡ ﺍﻟﻐﺰﺍﱄ – ﺭﲪﻪ ﺍﷲ‬ ‫– ﻭﻣﻦ ﱂ ﳛﺮﻛﻪ ﺍﻟﺮﺑﻴﻊ ﻭﺃﺯﻫﺎﺭﻩ ﻭﺍﻟﻌﻮﺩ ﻭﺃﻭﺗﺎﺭﻩ‪ ،‬ﻓﻬﻮ ﻓﺎﺳﺪ ﺍﳌﺰﺍﺝ ﻟﻴﺲ ﻟﻪ ﻋﻼﺝ‪ ،‬ﻭﻣﻦ ﱂ ﳛﺮﻛﻪ‬ ‫ﺍﻟﺴﻤﺎﻉ ﻓﻬﻮ ﻧﺎﻗﺺ‪ ،‬ﻣﺎﺋﻞ ﻋﻦ ﺍﻻﻋﺘﺪﺍﻝ ﺑﻌﻴﺪ ﻋﻦ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ‪ ،‬ﺯﺍﺋﺪ ﰲ ﻏﻠﻈﺔ ﺍﻟﻄﺒﻊ ﻭﻛﺜﺎﻓﺘﻪ‪ ،‬ﻋﻠـﻰ‬ ‫ﺍﳉﻤﺎﻝ ﻭﺍﻟﻄﻴﻮﺭ‪ ،‬ﺑﻞ ﻋﻠﻰ ﲨﻴﻊ ﺍﻟﺒﻬﺎﺋﻢ‪ ،‬ﻓﺈﻥ ﲨﻴﻌﻬﺎ ﺗﺘﺄﺛﺮ ﺑﺎﻟﻨﻐﻤﺎﺕ ﺍﳌﻮﺯﻭﻧﺔ)‪.(1‬‬ ‫ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﻨﱯ )ﺹ(‪" :‬ﻟﻴﺲ ﻣﻨﺎ ﻣﻦ ﱂ ﻳﺘﻐ ‪‬ﻦ ﺑﺎﻟﻘﺮﺁﻥ"‪ .‬ﻛﻤـﺎ ﻗـﺎﻝ )ﺹ(‪" :‬ﺯﻳﻨـﻮﺍ ﺍﻟﻘـﺮﺁﻥ‬ ‫ﺑﺄﺻﻮﺍﺗﻜﻢ"‪ .‬ﻛﻤﺎ ﻗﺎﻝ‪" :‬ﷲ ﺃﺷﺪ ﺃﺫﻧﹰﺎ ﻟﻠﺮﺟﻞ ﺣﺴﻦ ﺍﻟﺼﻮﺕ ﻣﻦ ﺻﺎﺣﺐ ﺍﻟﻘﻴﻨﺔ ﺇﱃ ﻗﻴﻨﺘﻪ")‪ .(2‬ﻭﻋﻨﺪ‬ ‫ﻫﺠﺮﺓ ﺍﻟﺮﺳﻮﻝ )ﺹ( ﺇﱃ ﺍﳌﺪﻳﻨﺔ ﻗﺎﻝ‪ :‬ﺻﻌﺪﺕ ﺫﻭﺍﺕ ﺍﳋﺪﻭﺭ ﻋﻠﻰ ﺍﻷﺳﻄﺤﺔ ﻣﻦ ﻗﺪﻭﻣﻪ ﻳﻘﻠﻦ‪:‬‬ ‫ﻣﻦ ﺛﻨـﻴﺎﺕ ﺍﻟﻮﺩﺍﻉ‬ ‫ﻃﻠﻊ ﺍﻟﺒـﺪﺭ ﻋﻠﻴﻨـﺎ‬ ‫ﻣﺎ ﺩﻋـﺎ ﻟﻠـﻪ ﺩﺍﻉ‬ ‫ﻭﺟﺐ ﺍﻟﺸﻜﺮ ﻋﻠﻴﻨﺎ‬ ‫‪(2) .19‬‬

‫ﺳﻮﺭﺓ ﻟﻘﻤﺎﻥ‪ ،‬ﺁﻳﺔ‬ ‫ﺳﻮﺭﺓ ﺍﻟﻀﺤﻰ‪ ،‬ﺁﻳﺔ‬ ‫ﳏﻤﺪ ﺍﻟﻐﺰﺍﱄ‪ ،‬ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ‪ ،‬ﺹ ‪1) ).1132 - 1131‬‬ ‫ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ ،‬ﺣﻜﻢ ﺍﻟﺴﻤﺎﻉ‪ ،‬ﺹ ‪) 2(.44‬‬ ‫‪) 3(.11‬‬

‫ﺇﺑﺮﺍﻫﻴﻢ ﻋﻼﻥ ‪79 -‬‬

‫ﺟﺌﺖ ﺑﺎﻷﻣﺮ ﺍﳌﻄﺎﻉ‬ ‫ﺃﻳﻬﺎ ﺍﳌﺒﻌﻮﺙ ﻓﻴﻨـﺎ‬ ‫ﺃﻣﺎ ﺟﻮﺍﺭﻱ )ﻓﺘﻴﺎﺕ( ﺑﲏ ﺍﻟﻨﺠﺎﺭ ﻓﻘﺪ ﺧﺮﺟﻦ ﺇﻟﻴﻪ )ﺹ( ﻋﻨﺪﻣﺎ ﺑﺮﻛﺖ ﻧﺎﻗﺘﻪ ﺑﺒـﺎﺏ ﺃﰊ ﺃﻳـﻮﺏ‬ ‫ﺍﻷﻧﺼﺎﺭﻱ‪ ،‬ﺧﺮﺟﻦ ﻳﻀﺮﺑﻦ ﺑﺎﻟﺪﻓﻮﻑ ﻭﻳﻐﻨﲔ‪:‬‬ ‫ﻳﺎ ﺣﺒﺬﺍ ﳏﻤﺪ ﻣﻦ ﺟﺎﺭ‬ ‫ﳓﻦ ﺟﻮﺍ ﹴﺭ ﻣﻦ ﺑﲏ ﺍﻟﻨﺠﺎﺭ‬ ‫ﻓﻘﺎﻝ ﳍﻦ ﺍﻟﻨﱯ )ﺹ(‪ :‬ﺃﲢﺒﺒﻨﲏ‪ .‬ﻗﻠﻦ‪ :‬ﻧﻌﻢ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ .‬ﻓﻘﺎﻝ‪ :‬ﺍﷲ ﺃﻋﻠﻢ ﺃﻥ ﻗﻠﱯ ﳛﺒﻜﻢ‪.‬‬ ‫ﻭﰲ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺃﻥ ﺃﺑﺎ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ )ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ( ﻭﻫﻮ ﺻﺎﺣﺐ ﺭﺳﻮﻝ ﺍﷲ )ﺹ( ﻳﻮﻡ‬ ‫ﺍﳍﺠﺮﺓ‪ ،‬ﻫ ‪‬ﻢ ﺑﺰﺟﺮ ﺍﳉﻮﺍﺭﻱ ﻋﻦ ﻫﺬﺍ ﺍﻟﻐﻨﺎﺀ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﺮﺳﻮﻝ )ﺹ(‪" :‬ﺩﻋﻬﻢ ﻳﺎ ﺃﺑﺎ ﺑﻜﺮ ﺣﱴ ﺗﻌﻠـﻢ‬ ‫ﺍﻟﻴﻬﻮﺩ ﺃﻥ ﺩﻳﻨﻨﺎ ﻓﺴﻴﺢ")‪.(3‬‬ ‫ﺇﻥ ﺍﳊﻮﺍﺭ ﺍﻟﺴﺎﺑﻖ ﺍﳉﻤﻴﻞ ﻭﺍﻟﱪﻱﺀ ﺑﲔ ﺭﺳﻮﻝ ﺍﷲ )ﺹ( ﻭﻧﺴﺎﺀ ﺍﻷﻧﺼﺎﺭ ﻳﺪﻝ ﻋﻠﻰ ﺍﻟﺴﻤﻮ ﺍﻟﺬﻱ‬ ‫ﲢﻤﻠﻪ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻛﻤﺎ ﻳﺪﻝ ﻋﻠﻰ ﺍﻟﻘﺼﺪ ﺍﻟﻨﻈﻴﻒ ﺍﻟﺸﺮﻳﻒ ﰲ ﻛﻼﻡ ﺍﻟﺮﺳﻮﻝ )ﺹ( ﻭﺍﻟﻨﺴﻮﺓ‪،‬‬ ‫ﻟﻌﻞ ﺍﳌﺘﻨﻄﻌﲔ ﺍﻟﺬﻳﻦ ﻳﻔﺴﺮﻭﻥ ﻛﻞ ﻛﻠﻤﺔ ﻃﻴﺒﺔ ﺑﺮﻳﺌﺔ ﻛﻜﻠﻤﺔ ﺍﳊﺐ‪ ،‬ﺑﺘﻔﺴﲑﺍﺕ ﺟﻨﺴﻴﺔ ﺩﻭﻧﻴﺔ ﻣﺸﻮﻫﺔ‪،‬‬ ‫ﻳﺮﺗﺪﻋﻮﻥ ﻭﻳﻨﻘﻤﻌﻮﻥ‪ ،‬ﺇﺫ ﺇﻥ ﺍﻟﺮﺳﻮﻝ )ﺹ( ﻣﺜﺎﻝ ﻟﻨﻈﺎﻓﺔ ﺍﻟﻔﻜﺮ ﻭﺍﻟﻠﺴﺎﻥ ﻭﺍﻟﻘﺼﺪ‪ .‬ﻛﻤﺎ ﻳـﺪﻝ ﺭﺩﻉ‬ ‫ﺍﻟﺮﺳﻮﻝ )ﺹ( ﺃﺑﺎ ﺑﻜﺮ ﻋﻠﻰ ﲰﺎﺣﺔ ﺍﻹﺳﻼﻡ ﻭﺍﺗﺴﺎﻋﻪ ﺍﻟﺬﻱ ﻋﱪ ﻋﻨﻪ ﺍﻟﻨﱯ )ﺹ( ﺑﺎﻟﻌﺒﺎﺩﺓ ﺍﻟـﺼﺮﳛﺔ‪،‬‬ ‫ﻫﺬﺍ ﺍﻻﺗﺴﺎﻉ ﺍﻟﺬﻱ ﲢﺎﻭﻝ ﺍﻷﻃﺮﺍﻑ ﺍﳌﺘﺰﻣﺘﺔ ﺃﻥ ﺗﻀﻴﻘﻪ‪.‬‬ ‫ﻭﻋﻨﺪﻣﺎ ﺷﺮﻉ ﺍﻟﺮﺳﻮﻝ )ﺹ(ﰲ ﺑﻨﺎﺀ ﺍﳌﺴﺠﺪ ﰲ ﺍﳌﺪﻳﻨﺔ ﻛﺎﻥ ﳛﻤﻞ ﻣﻊ ﺍﻟﺼﺤﺎﺑﺔ ﻃـﻮﺏ ﺍﻟﻠـﱭ‬ ‫ﻭﻳﻨﺸﺪ ﻣﺘﺮﳕﺎ‪:‬‬ ‫ﻫﺬﺍ ﺃﺑﺮﺯ ﺑﻨﺎ ﻭﺃﻃﻬﺮ‬ ‫ﻫﺬﺍ ﺍﳉﻤﺎﻝ ﻻ ﲨﺎﻝ ﺧﻴـﱪ‬ ‫ﻭﻗﺪ ﺭﻭﻯ ﺍﻟﻨﺴﺎﺋﻲ ﻋﻦ ﺍﻟﺴﺎﺋﺐ ﺑﻦ ﻳﺰﻳﺪ ﺃﻥ ﺍﻣﺮﺃﺓ ﺟﺎﺀﺕ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ )ﺹ( ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﻋﺎﺋﺸﺔ‪،‬‬ ‫ﺗﻌﺮﻓﲔ ﻫﺬﻩ؟ ﻗﺎﻟﺖ‪ :‬ﻻ ﻳﺎ ﻧﱯ ﺍﷲ‪ ،‬ﻗﺎﻝ‪ :‬ﻫﺬﻩ ﻗﻴﻨﺔ ﺑﲏ ﻓﻼﻥ‪ ،‬ﲢﺒﲔ ﺃﻥ ﺗﻐﻨﻴ‪‬ﻚ؟ ﻓﻐﻨﺘﻬﺎ)‪.(1‬‬ ‫ﻭﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﺃﻥ ﺃﺑﺎ ﺑﻜﺮ )ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ( ﺩﺧﻞ ﻋﻠﻴﻬﺎ ﻭﻋﻨﺪﻫﺎ ﺟﺎﺭﻳﺘﺎﻥ ﰲ ﺃﻳـﺎﻡ‬ ‫ﺶ ﺑﺜﻮﺑﻪ‪ ،‬ﻓﺎﻧﺘﻬﺮﳘﺎ ﺃﺑﻮ ﺑﻜﺮ‪ ،‬ﻓﻜﺸﻒ‬ ‫ﻣﲎ – ﰲ ﻋﻴﺪ ﺍﻷﺿﺤﻰ – ﺗﻐﻨﻴﺎﻥ ﻭﺗﻀﺮﺑﺎﻥ ﻭﺍﻟﻨﱯ )ﺹ( ﻣﺘﻐ ‪‬‬ ‫ﺍﻟﻨﱯ )ﺹ( ﻭﺟﻬﻪ ﻭﻗﺎﻝ‪ :‬ﺩﻋﻬﻤﺎ ﻳﺎ ﺃﺑﺎ ﺑﻜﺮ ﻓﺈ‪‬ﺎ ﺃﻳﺎﻡ ﻋﻴﺪ)‪.(2‬‬ ‫ﻭﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ‪ :‬ﺃ‪‬ﺎ ﺯﻓﺖ ﺍﻣﺮﺃﺓ ﺇﱃ ﺭﺟﻞ ﻣﻦ ﺍﻷﻧﺼﺎﺭ ﻓﻘﺎﻝ ﺍﻟﻨﱯ )ﺹ(‪ :‬ﻳﺎ ﻋﺎﺋﺸﺔ‪،‬‬ ‫ﻣﺎ ﻛﺎﻥ ﻣﻌﻬﻢ ﻣﻦ ﳍﻮ؟ ﻓﺈﻥ ﺍﻷﻧﺼﺎﺭ ﻳﻌﺠﺒﻬﻢ ﺍﻟﻠﻬﻮ)‪ .(3‬ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﺯﻭﺟﺖ ﻋﺎﺋﺸﺔ – ﺭﺿﻲ ﺍﷲ‬ ‫ﻋﻨﻬﺎ – ﺫﺍﺕ ﻗﺮﺍﺑﺔ ﻣﻦ ﺍﻷﻧﺼﺎﺭ ﻓﺠﺎﺀ ﺭﺳﻮﻝ ﺍﷲ )ﺹ( ﻓﻘﺎﻝ‪ :‬ﺃﻫﺪﻳﺘﻢ ﺍﻟﻔﺘﺎﺓ؟ ﻗﺎﻟﻮﺍ‪ :‬ﻧﻌـﻢ‪ .‬ﻗـﺎﻝ‪:‬‬ ‫ﺃﺭﺳﻠﺘﻢ ﻣﻌﻬﺎ ﻣﻦ ﻳﻐﲏ؟ ﻗﺎﻟﺖ‪ :‬ﻻ‪ .‬ﻓﻘﺎﻝ ﺍﻟﺮﺳﻮﻝ )ﺹ(‪ :‬ﺇﻥ ﺍﻷﻧﺼﺎﺭ ﻗﻮﻡ ﻓﻴﻬﻢ ﻏﺰﻝ‪ ،‬ﻓﻠﻮ ﺑﻌﺜﺘﻢ ﻣﻌﻬﺎ‬ ‫ﻣﻦ ﻳﻘﻮﻝ‪:‬‬ ‫ﳏﻤﺪ ﻋﻤﺎﺭﺓ‪ ،‬ﺍﻹﺳﻼﻡ ﻭﺍﻟﻔﻨﻮﻥ ﺍﳉﻤﻴﻠﺔ‪ ،‬ﺹ‬ ‫ﺳﻨﺪ ﺍﳊﺪﻳﺚ ﺻﺤﻴﺢ‪) 1(.‬‬ ‫ﻣﺘﻔﻖ ﻋﻠﻴﻪ ﻭﺭﻭﺍﻩ ﺍﻟﺴﺘﺔ‪) 2(.‬‬ ‫ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ‪) 3(.‬‬

‫‪) 3).42‬‬

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‫‪ISoIT‬‬

‫ﻓﺤﻴﺎﻧﺎ ﻭﺣﻴﺎﻛﻢ‬ ‫ﺃﺗﻴﻨﺎﻛﻢ ﺃﺗﻴﻨﺎﻛﻢ‬ ‫ﻭﺭﻭﻯ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻭﺍﻟﺘﺮﻣﺬﻱ ﻭﺻﺤﺤﻪ ﻋﻦ ﺑﺮﻳﺪﺓ‪ ،‬ﻗﺎﻝ‪ :‬ﺧﺮﺝ ﺭﺳـﻮﻝ ﺍﷲ )ﺹ( ﰲ ﺑﻌـﺾ‬ ‫ﻣﻐﺎﺯﻳﻪ ﻓﻠﻤﺎ ﺍﻧﺼﺮﻑ ﺟﺎﺀﺕ ﺟﺎﺭﻳﺔ ﺳﻮﺩﺍﺀ ﻓﻘﺎﻟﺖ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺇﱐ ﻛﻨﺖ ﻧﺬﺭﺕ ﺇﻥ ﺭﺩﻙ ﺍﷲ ﺳﺎﳌﹰﺎ‬ ‫ﺃﻥ ﺃﺿﺮﺏ ﺑﲔ ﻳﺪﻳﻚ ﺑﺎﻟﺪﻑ ﻭﺃﺗﻐﲎ‪ ،‬ﻗﺎﻝ‪ :‬ﺇﻥ ﻛﻨﺖ ﻧﺬﺭﺕ ﻓﺎﺿﺮﰊ ﻭﺇﻻ ﻓﻼ‪ ،‬ﻓﺠﻌﻠﺖ ﺗـﻀﺮﺏ‪،‬‬ ‫ﻓﺪﺧﻞ ﺃﺑﻮ ﺑﻜﺮ ﻭﻫﻲ ﺗﻀﺮﺏ ﰒ ﺩﺧﻞ ﻋﻠ ‪‬ﻲ ﻭﻫﻲ ﺗﻀﺮﺏ‪ ،‬ﰒ ﺩﺧﻞ ﻋﺜﻤﺎﻥ ﻭﻫﻲ ﺗﻀﺮﺏ‪ ،‬ﰒ ﺩﺧـﻞ‬ ‫ﻋﻤﺮ‪ ،‬ﻓﺄﻟﻘﺖ ﺍﻟﺪﻑ ﲢﺖ ﺍﺳﺘﻬﺎ ﰒ ﻗﻌﺪﺕ ﻋﻠﻴﻪ)‪.(5‬‬ ‫ﻭﺭﻭﻯ ﺍﻟﻨﺴﺎﺋﻲ ﻋﻦ ﻋﺎﻣﺮ ﺑﻦ ﺳﻌﺪ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﺩﺧﻠﺖ ﻋﻠﻰ ﻗﺮﻇـﺔ ﺑـﻦ ﻛﻌـﺐ ﻭﺃﰊ ﻣـﺴﻌﻮﺩ‬ ‫ﺍﻷﻧﺼﺎﺭﻱ ﰲ ﻋﺮﺱ‪ ،‬ﻭﺇﺫﺍ ﺟﻮﺍ ﹴﺭ ﻳﻐﻨﲔ‪ :‬ﻓﻘﺎﻟﺖ‪ :‬ﺃﻧﺘﻤﺎ ﺻﺎﺣﺒﺎ ﺭﺳﻮﻝ ﺍﷲ )ﺹ( ﻭﻣﻦ ﺃﻫﻞ ﺑﺪﺭ ﻳ‪‬ﻔﻌﻞ‬ ‫ﻫﺬﺍ ﻋﻨﺪﻛﻢ؟ ﻓﻘﺎﻻ‪ :‬ﺍﺟﻠﺲ ﺇﻥ ﺷﺌﺖ ﻓﺎﲰﻊ ﻣﻌﻨﺎ ﻭﺇﻥ ﺷﺌﺖ ﺍﺫﻫﺐ‪ ،‬ﻓﻘﺪ ﺭﺧﺺ ﻟﻨﺎ ﰲ ﺍﻟﻠﻬﻮ ﻋﻨـﺪ‬ ‫ﺍﻟﻌﺮﺱ"‪.‬‬ ‫ﰲ ﺍﳌﻮﺳﻴﻘﻰ ﺍﳌﺘﻨﺎﻏﻤﺔ ﺃﺣﺎﺳﻴﺲ ﺍﻹﻧﺴﺎﻥ ﻭﻣﺸﺎﻋﺮﻩ ﰲ ﺭﺿﺎﻫﺎ ﻭﻏﻀﺒﻬﺎ‪ ،‬ﰲ ﻓﺮﺣﻬﺎ ﻭﺳـﺮﻭﺭﻫﺎ‬ ‫ﻭﺣﺰ‪‬ﺎ ﻭﺷﻘﺎﺋﻬﺎ‪ .‬ﻭﰲ ﺍﻟﻐﻨﺎﺀ ﻣﺜﻞ ﺫﻟﻚ‪ ،‬ﻭﻓﻴﻬﻤﺎ ﻣﻌﹰﺎ ﺗﺮﻭﻳﺢ ﻋﻦ ﺍﻟﻨﻔﺲ ﻭﺗﻔﺮﻳﺞ ﻟﻜﺮﺑﺘﻬﺎ‪ ،‬ﻓﻤﱴ ﻛﺎﻥ‬ ‫ﺍﻟﺘﻌﺒﲑ ﻋﻦ ﺍﳌﺸﺎﻋﺮ ﻭﺍﻷﺣﺎﺳﻴﺲ ﺣﺮﺍﻣﺎﹰ؟ ﻭﻛﻴﻒ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ؟ ﻭﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻳﻘﻮﻝ ﻣﻌﺎﺗﺒﹰﺎ‬ ‫ﺭﺳﻮﻟﻪ )ﺹ( ﺣﲔ ﻛﺘﻢ ﺇﻋﺠﺎﺑﻪ ﺑﺎﻣﺮﺃﺓ ﺯﻳﺪ ﺑﻦ ﺣﺎﺭﺛﺔ "ﻭﲣﻔﻲ ﰲ ﻧﻔﺴﻚ ﻣﺎ ﺍﷲ ﻣﺒﺪﻳﻪ ﻭﲣﺸﻰ ﺍﻟﻨﺎﺱ‬ ‫ﻭﺍﷲ ﺃﺣﻖ ﺃﻥ ﲣﺸﺎﻩ"‪).‬ﺍﻷﺣﺰﺍﺏ ‪.(37‬‬ ‫ﺇﻧﻨﺎ ﻣﻄﺎﻟﺒﻮﻥ ﺑﺈﻇﻬﺎﺭ ﻣﺸﺎﻋﺮﻧﺎ ﻭﺃﺣﺎﺳﻴﺴﻨﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﺻﺎﺩﻗﺔ ﻭﻟﻴﺲ ﻓﻴﻬﺎ ﲡﺮﻳﺢ ﻷﺣﺪ ﺃﻭ ﺇﻳـﺬﺍﺀ‬ ‫ﻟﻪ‪ ،‬ﻭﻟﻴﺲ ﻓﻴﻬﺎ ﻓﺤﺶ ﻭﻻ ﻣﻨﻜﺮ‪ .‬ﻭﺍﳌﻮﺳﻴﻘﻰ ﻭﺍﻟﻐﻨﺎﺀ ﻧﻮﻉ ﻣﻦ ﺇﻇﻬﺎﺭ ﺍﳌﺸﺎﻋﺮ ﻭﺍﻟﺒﻮﺡ‪ ،‬ﻭﻟﺬﻟﻚ ﻓﻬﻲ‬ ‫ﻣﻨﺪﻭﺑﺔ‪.‬‬ ‫ﻭﻗﺪ ﻗﺎﻝ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﻛﺮﻡ ﺍﷲ ﻭﺟﻬﻪ‪ :‬ﺇﻥ ﺍﻟﻘﻠﻮﺏ ﲤﻞ ﻛﻤﺎ ﲤﻞ ﺍﻷﺑﺪﺍﻥ‪ ،‬ﻓـﺎﺑﺘﻐﻮﺍ ﳍـﺎ‬ ‫ﻃﺮﺍﺋﻒ ﺍﳊﻜﻤﺔ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺭﻭﺣﻮﺍ ﺍﻟﻘﻠﻮﺏ ﺳﺎﻋﺔ ﺑﻌﺪ ﺳﺎﻋﺔ‪ ،‬ﻓﺈﻥ ﺍﻟﻘﻠﺐ ﺇﺫﺍ ﺃﻛﺮﻩ ﻋﻤﻲ)‪.(1‬‬ ‫ﻭﻳﻘﻮﻝ ﺍﻟﺸﻴﺦ ﺍﻟﻘﺮﺿﺎﻭﻱ‪" :‬ﻭﺍﻟﺬﻱ ﺃﺭﺍﻩ ﺃﻥ ﺍﻟﻐﻨﺎﺀ ﰲ ﺫﺍﺗﻪ ﻻ ﺣﺮﺝ ﻓﻴﻪ ﻭﻫﻮ ﺩﺍﺧـﻞ ﰲ ﲨﻠـﺔ‬ ‫ﺍﻟﻄﻴﺒﺎﺕ ﺃﻭ ﺍﳌﺴﻨﺪﺍﺕ ﺍﻟﱵ ﺃﺑﺎﺣﻬﺎ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺇﻥ ﺍﻹﰒ ﺇﳕﺎ ﻫﻮ ﻓﻴﻤﺎ ﻳﺸﻤﻞ ﻋﻠﻴﻪ ﺃﻭ ﻳﻘﺘﺮﻥ ﺑـﻪ ﻣـﻦ‬ ‫ﺍﻟﻌﻮﺍﺭﺽ ﻭﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ ﺃﻧﻪ ﻳﺴﺘﺤﺐ ﰲ ﺍﳌﻨﺎﺳﺒﺎﺕ ﺍﻟﺴﺎﺭﺓ ﺇﺷﺎﻋﺔ ﻭﺗﺮﻭﳛﹰﺎ ﻟﻠﻨﻔﻮﺱ)‪.(2‬‬ ‫) ‪(4‬‬

‫)‪(3‬ﻭﺫﻛﺮ ﺍﻹﻣﺎﻡ ﺍﻟﻐﺰﺍﱄ "ﺃﻧﻪ ﻻ ﺟﻨﺎﺡ ﰲ ﲰﺎﻉ ﺃﻏﺎﱐ ﺍﻟﻌﺸﺎﻕ ﲢﺮﻳﻜﹰﺎ ﻟﻠﺸﻮﻕ ﻭ‪‬ﻴﻴﺠﹰﺎ ﻟﻠﻌﺸﻖ ﻭﺗﺴﻠﻴﺔ‬ ‫ﻟﻠﻨﻔﺲ" ‪.‬‬

‫ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ‪)4(.‬‬ ‫ﻳﺎﺳﺮ ﻋﺜﻤﺎﻥ ﺟﺎﺩ ﺍﷲ‪ ،‬ﻭﺳﺎﺋﻞ ﺍﻟﺘﺮﻓﻴﻪ ﻣﺎ ﳛﻞ ﻣﻨﻬﺎ ﻭﻣﺎ ﳛﺮﻡ‪ ،‬ﺹ‬ ‫ﺍﻟﻘﺮﺿﺎﻭﻱ‪ ،‬ﺍﳊﻼﻝ ﻭﺍﳊﺮﺍﻡ ﰲ ﺍﻹﺳﻼﻡ‪ ،‬ﺹ ‪(1) .281‬‬ ‫ﺍﻟﻘﺮﺿﺎﻭﻱ‪ ،‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪ ،‬ﺹ ‪(2) .289‬‬ ‫ﳏﻤﺪ ﻋﺒﺪﺍﻟﻮﺍﺣﺪ ﺣﺠﺎﺯﻱ‪ ،‬ﻣﻮﻗﻒ ﺍﻹﺳﻼﻡ ﻣﻦ ﺍﻟﻔﻨﻮﻥ‪ ،‬ﺹ ‪(3) .56‬‬

‫‪(5) .41‬‬

‫ﺇﺑﺮﺍﻫﻴﻢ ﻋﻼﻥ ‪81 -‬‬

‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺟﺮﻳﺞ‪" :‬ﺳﺄﻟﻨﺎ ﻋﻄﺎﺀ ﻋﻦ ﺍﻟﻐﻨﺎﺀ ﺑﺎﻟﺸﻌﺮ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻻ ﺃﺭﻯ ﺑﺄﺳﹰﺎ ﻣﺎ ﱂ ﻳﻜﻦ ﻓﺤـﺸﹰﺎ")‪.(4‬‬ ‫ﻭﻳﻘﻮﻝ ﺑﺎﺣﺚ ﻣﺼﺮﻱ ﻣﻌﺎﺻﺮ‪" :‬ﺇﻥ ﺍﻟﻨﺼﻮﺹ ﺗﺜﺒﺖ ﺍﻟﺘﺮﺧﻴﺺ ﺑﺎﻟﻐﻨﺎﺀ ﰲ ﺍﻟﻌﻴﺪﻳﻦ ﻭﺍﻷﻋﺮﺍﺱ‪ ..‬ﻛﻤﺎ‬ ‫ﺃﺑﺎﺣﺖ ﺍﻟﻨﺼﻮﺹ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻄﺒﻞ ﰲ ﺍﳊﺮﺏ")‪.(5‬‬ ‫ﺇﻥ ﺍﻟﻐﻨﺎﺀ "ﻻ ﻳﻌﺪﻭ ﺃﻥ ﻳﻜﻮﻥ ﺑﻌﻀﹰﺎ ﻣﻦ ﺃﻟﻮﺍﻥ ﺍﳉﻤﺎﻝ ﺍﻟﺬﻱ ﺧﻠﻘﻪ ﺍﷲ‪ ،‬ﻭﻣﻌﻴﺎﺭ ﺍﳊﻞ ﻭﺍﳊﺮﻣﺔ ﻓﻴﻪ‬ ‫ﻫﻮ ﻭﻇﻴﻔﺘﻪ ﺍﻟﱵ ﻳﻮﻇﻒ ﻓﻴﻬﺎ ﻭﺍﳌﻘﺼﺪ ﺍﻟﺬﻱ ﻳﻘﺼﺪﻩ ﺍﻟﻨﺎﺱ ﻣﻦ ﻭﺭﺍﺋﻪ")‪ .(6‬ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻷﺳﺎﺱ ﳔﻠﺺ‬ ‫ﻼ ﻭﻟﻴﺲ ﻫﻨﺎﻙ ﺩﻟﻴﻞ ﻋﻠﻰ ﲢﺮﳝﻪ‪ ،‬ﻭﺇﻥ ﻭﺟﺪ‪ ،‬ﻓﺈﳕﺎ ﻫﻮ ﻣﻘﻴـﺪ ﺑـﺬﻛﺮ‬ ‫ﺇﱃ ﻧﺘﻴﺠﺔ ﺃﻥ ﺍﻟﻐﻨﺎﺀ ﻣﺒﺎﺡ ﺃﺻ ﹰ‬ ‫) ‪(1‬‬ ‫ﺍﳌﻼﻫﻲ ﻭﺑﺬﻛﺮ ﺍﳋﻤﺮ ﻭﺍﻟﻘﻴﻨﺎﺕ ﻭﺍﻟﻔﺴﻮﻕ ﻭﺍﻟﻔﺠﻮﺭ" ‪.‬‬ ‫ﺃﻣﺎ ﺍﳌﺄﺛﻮﺭﺍﺕ ﺍﻟﱵ ﻣﻨﻌﺖ ﺍﻟﻐﻨﺎﺀ ﻭ‪‬ﺖ ﻋﻨﻪ ﻭﺣﺬﺭﺕ ﻣﻨﻪ ﻭﻣﻦ ﲰﺎﻋﻪ ﻓﻘﺪ ﺗﺘﺒﻌﻬﺎ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺣﺰﻡ‬ ‫)‪ 456‬ﻫـ( ﻭﻫﻮ ﻣﻦ ﻫﻮ ﰲ ﺍﻻﻟﺘﺰﺍﻡ ﺑﺎﻟﺴﻨﺔ‪ ،‬ﻭﰲ ﻧﻘﺪ ﺍﻟﺮﺟﺎﻝ‪ ،‬ﻓﻌﺮﺽ ﺭﻭﺍ‪‬ﺎ ﻋﻠﻰ ﻣﺎ ﺍﺳﺘﻘﺮﺕ ﻋﻠﻴﻪ‬ ‫ﻗﻮﺍﻋﺪ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ﻓﺨﻠﺺ ﺇﱃ ﺃﻥ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﲨﻴﻌﻬﺎ ﻣﻌﻠﻮﻟﺔ ﻭﻗﺎﻝ‪" :‬ﻭﻛﻞ ﻫﺬﺍ ﻻ ﻳﺼﺢ ﻓﻴﻪ‬ ‫ﺷﻲﺀ ﻭﻫﻲ ﻣﻮﺿﻮﻋﺔ")‪ .(2‬ﻭﻗﺪ ﺑﲔ ﻋﻠﻤﺎﺀ ﺍﻟﺮﺟﺎﻝ ﻛﺎﻟﺬﻫﱯ ﻭﺍﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﱐ ﺃﺳﺒﺎﺏ ﺿـﻌﻒ‬ ‫ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﲤﻨﻊ ﺍﻟﻐﻨﺎﺀ ﻭﻣﻨﻬﺎ ﻭﺟﻮﺩ ﺭﻭﺍﺓ ﻏﲑ ﻣﻌﺮﻭﻓﲔ ﺇﻃﻼﻗﺎﹰ‪ ،‬ﺃﻭ ﻭﺟﻮﺩ ﺭﻭﺍﺓ ﺿﻌﺎﻑ ﻻ ﻳﻌﺘـﺪ‬ ‫ﺑﺮﻭﺍﻳﺎ‪‬ﻢ ﻛﺈﲰﺎﻋﻴﻞ ﺑﻦ ﻋﺒﺎﺱ ﻭﺍﻟﻘﺎﺳﻢ ﻭﻋﺒﺪﺍﳌﻠﻚ ﺑﻦ ﺣﺒﻴﺐ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺑﻌﺾ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻋـﻦ‬ ‫ﺃﺷﺨﺎﺹ ﱂ ﻳﻠﻘﻮﺍ ﺍﻟﺬﻳﻦ ﻗﻴﻞ ﺇ‪‬ﻢ ﺭﻭﻭﺍ ﻋﻨﻬﻢ‪ .‬ﻭﻣﻦ ﺫﻟﻚ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﻋﻦ ﺍﻟـﻨﱯ‬ ‫)ﺹ(‪ :‬ﺃﻣﺮﱐ ﺭﰊ ﻋ ‪‬ﺰ ﻭﺟ ﹼﻞ ﺑﻨﻔﻲ ﺍﻟﻄﻨﺒﻮﺭ ﻭﺍﳌﺰﻣﺎﺭ )ﺭﻭﺍﻩ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﻟﻴﺴﻊ ﺑﻦ ﺍﻷﺷـﻌﺚ ﺍﳌﻜـﻲ(‬ ‫ﻭﻳﻘﻮﻝ ﻋﻨﻪ ﺍﻟﻨﺴﺎﺋﻲ ﺇﻧﻪ ﺿﻌﻴﻒ‪ ،‬ﺃﻣﺎ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻴﻘﻮﻝ ﻋﻨﻪ ﺇﻧﻪ ﺣﺪﻳﺚ ﻣﻨﻜﺮ‪ .‬ﻭﻣﻦ ﺫﻟﻚ ﺣﺪﻳﺚ ﺍﺑﻦ‬ ‫ﻋﺒﺎﺱ ﻋﻦ ﺍﻟﺮﺳﻮﻝ )ﺹ( ﺃﻧﻪ ﻗﺎﻝ‪" :‬ﺻﻮﺗﺎﻥ ﻣﻠﻌﻮﻧﺎﻥ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪ ،‬ﺻﻮﺕ ﻣﺰﻣﺎﺭ ﻋﻨﺪ ﻧﻌﻤـﺔ‪،‬‬ ‫ﻭﺻﻮﺕ ﻧﺪﺑﺔ ﺃﻭ ﺭﻧﺔ ﻋﻨﺪ ﻣﺼﻴﺒﺔ"‪.‬‬ ‫ﻭﰲ ﺭﻭﺍﺗﻪ ﳏﻤﺪ ﺑﻦ ﺯﻳﺎﺩ ﺍﻟﺼﺤ‪‬ﺎﻥ ﺍﻟﻴﺸﻜﺮﻱ‪ ،‬ﺍﻟﺬﻱ ﻳﻘﻮﻝ ﻓﻴﻪ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪" :‬ﺃﻋﻮﺭ ﻛـﺬﺍﺏ‬ ‫ﺧﺒﻴﺚ ﻳﻀﻊ ﺍﳊﺪﻳﺚ"‪ .‬ﻭﻣﻦ ﺫﻟﻚ ﻣﺎ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ ﰲ ﻛﺘﺎﺏ ﺍﻷﺷﺮﺑﺔ‪" :‬ﻭﻗﺎﻝ ﻫـﺸﺎﻡ‬ ‫ﺑﻦ ﻋﻤﺎﺭﺓ ﺣﺪﺛﻨﺎ ﺻﺪﻗﺔ ﺑﻦ ﺧﺎﻟﺪ‪ ،‬ﺣﺪﺛﻨﺎ ﻋﺒﺪﺍﻟﺮﲪﻦ ﺑﻦ ﻳﺰﻳﺪ ﺑﻦ ﺟﺎﺑﺮ‪ ،‬ﺣﺪﺛﻨﺎ ﻋﻄﻴﺔ ﺑـﻦ ﻗـﻴﺲ‬ ‫ﺍﻟﻜﻼﰊ‪ ،‬ﺣﺪﺛﻨﺎ ﻋﺒﺪﺍﻟﺮﲪﻦ ﺑﻦ ﻏﻨﻴﻢ ﺍﻷﺷﻌﺮﻱ‪ ،‬ﻗﺎﻝ ﺣﺪﺛﲏ ﺃﺑﻮ ﻋﺎﻣﺮ ﺃﻭ ﺃﺑﻮ ﻣﺎﻟﻚ ﺍﻷﺷﻌﺮﻱ ﻭﺍﷲ ﻣﺎ‬ ‫ﻛﺬﺑﲏ "ﲰﻊ ﺍﻟﻨﱯ )ﺹ( ﻳﻘﻮﻝ‪ :‬ﻟﻴﻜﻮﻧﻦ ﻣﻦ ﺃﻣﱵ ﺃﻗﻮﺍﻡ ﻳﺴﺘﺤﻠﻮﻥ ﺍﳊﺮ ﻭﺍﳊﺮﻳﺮ ﻭﺍﳋﻤﺮ ﻭﺍﳌﻌﺎﺯﻑ"‪.‬‬ ‫ﻭﻗﺪ ﺑﲔ ﺍﺑﻦ ﺣﺰﻡ ﺍﻟﻈﺎﻫﺮﻱ ﺃﻥ ﻫﺸﺎﻡ ﺑﻦ ﻋﻤﺎﺭ ﱂ ﻳﻠﻖ ﺍﻟﺒﺨﺎﺭﻱ ﻛﻤﺎ ﺃﻥ ﰲ ﺃﺣﺪ ﺭﻭﺍﺗﻪ ﺷـﻚ‬ ‫ﻫﻮ ﺃﺑﻮ ﻋﺎﻣﺮ ﺃﻭ ﺃﺑﻮ ﻣﺎﻟﻚ‪ ،‬ﳑﺎ ﳚﻌﻞ ﺍﳊﺪﻳﺚ ﻛﻠﻪ ﻣﻮﺿﻊ ﺷﻚ ﻣﺎ ﺩﺍﻣﺖ ﺍﻟﺮﻭﺍﻳﺔ ﻏﲑ ﻣﺆﻛﺪﺓ ﺑﺎﺳـﻢ‬ ‫ﺍﻟﺮﺍﻭﻱ ﺻﺤﻴﺤﹰﺎ‪ .‬ﺃﻣﺎ ﺗﻔﺴﲑ ﺁﻳﺔ "ﻭﻣﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﻳﺸﺘﺮﻱ ﳍﻮ ﺍﳊﺪﻳﺚ ﻟﻴﻀﻞ ﻋﻦ ﺳﺒﻴﻞ ﺍﷲ ﺑﻐﲑ ﻋﻠﻢ"‬ ‫‪(4) .66‬‬

‫ﺍﺑﻦ ﺭﺟﺐ ﺍﳊﻨﺒﻠﻲ‪ ،‬ﻧﺰﻫﺔ ﺍﻷﲰﺎﻉ ﰲ ﻣﺴﺄﻟﺔ ﺍﻟﺴﻤﺎﻉ‪ ،‬ﺹ‬ ‫ﻋﺒﺪﺍﻟﻘﺎﺩﺭ ﺃﲪﺪ ﻋﻄﺎ‪ ،‬ﻫﺬﺍ ﺣﻼﻝ ﻭﻫﺬﺍ ﺣﺮﺍﻡ‪ ،‬ﺹ‬ ‫ﳏﻤﺪ ﻋﻤﺎﺭﺓ‪ ،‬ﺍﻹﺳﻼﻡ ﻭﺍﻟﻔﻨﻮﻥ ﺍﳉﻤﻴﻠﺔ‪ ،‬ﺹ ‪(6) .55‬‬ ‫ﻳﺎﺳﲔ ﳏﻤﺪ ﺣﺴﻦ‪ ،‬ﺍﻹﺳﻼﻡ ﻭﻗﻀﺎﻳﺎ ﺍﻟﻔﻦ ﺍﳌﻌﺎﺻﺮ‪ ،‬ﺹ ‪(1) .216‬‬ ‫ﳏﻤﺪ ﻋﻤﺎﺭﺓ‪ ،‬ﺍﻹﺳﻼﻡ ﻭﺍﻟﻔﻨﻮﻥ ﺍﳉﻤﻴﻠﺔ‪ ،‬ﺹ ‪(2) .45‬‬ ‫‪(5) .211‬‬

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‫‪ISoIT‬‬

‫)ﻟﻘﻤﺎﻥ ‪ (6‬ﺑﺄﻥ ﺍﻟﻠﻬﻮ ﻫﻨﺎ ﻫﻮ ﺍﻟﻐﻨﺎﺀ‪ ،‬ﻓﺨﺎﻃﺊ ﻷﻧﻪ ﻳﻘﻮﻝ )ﳍﻮ ﺍﳊﺪﻳﺚ( ﻭﺍﳌﻘﺼﻮﺩ ﺑﻪ ﺍﳊﺪﻳﺚ ﺍﳌﻠﻬﻲ‬ ‫ﻭﺍﳌﻀﻞ ﻭﺍﳌﺒﻌﺪ ﻋﻦ ﻃﺮﻳﻖ ﺍﷲ ﻭﻛﻞ ﺷﻲﺀ ﻳ‪‬ﻔﻌﻞ ﻟﻴﻀﻞ ﻋﻦ ﺳﺒﻴﻞ ﺍﷲ ﻓﻬﻮ ﺇﰒ ﻭﺣﺮﺍﻡ ﻭﻟﻴﺲ ﺍﻟﻐﻨـﺎﺀ‬ ‫ﻭﺣﺪﻩ ﰲ ﺫﻟﻚ‪ .‬ﻭﺣﱴ ﻟﻮ ﻛﺎﻥ ﺗﻔﺴﲑﻫﻢ ﺻﺤﻴﺤﹰﺎ ﺑﺄﻧﻪ ﺍﻟﻐﻨﺎﺀ ﻓﻘﺪ ﺷﺮﻃﻪ ﺍﷲ ﻋـ ‪‬ﺰ ﻭﺟـ ﹼﻞ ﺑـﺸﺮﻁ‬ ‫ﺍﻹﺿﻼﻝ ﻋﻦ ﺳﺒﻴﻞ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻓﺈﺫﺍ ﱂ ﻳﻜﻦ ﻓﻴﻪ ﺫﻟﻚ ﱂ ﳛﺮﻡ‪ ،‬ﻭﺍﻟﻘﻄﱯ ﻳﻔﺴﺮ )ﳍﻮ ﺍﳊﺪﻳﺚ( ﺑﻘﻮﻟـﻪ‪:‬‬ ‫"ﺇﻥ ﺍﻟﻠﻬﻮ ﺍﳌﺬﻣﻮﻡ ﻫﻨﺎ ﻟﻴﺲ ﻫﻮ ﻣﻦ ﺍﻟﻐﻨﺎﺀ ﺍﳊﺴﻦ ﺍﳌﺒﺎﺡ ﻭﻻ ﻫﻮ ﻣﻄﻠﻖ ﺍﻟﻐﻨﺎﺀ ﻛﻔـﻦ ﻣـﻦ ﺍﻟﻔﻨـﻮﻥ‬ ‫ﺍﳉﻤﻴﻠﺔ‪ ،‬ﻭﺇﳕﺎ ﻫﻮ ﰲ ﺭﺃﻳﻪ ﻏﻨﺎﺀ ﺍ‪‬ﻮﻥ ﺍﳌﺜﲑ ﻭﺍﳌﻬﻴﺞ ﻟﻠﻐﺮﺍﺋﺰ ﺍﳊﻴﻮﺍﻧﻴﺔ ﺍﻟﺸﻬﻮﺍﻧﻴﺔ ﺃﻭ ﺫﻟﻚ ﺍﻟﻐﻨﺎﺀ ﺍﳌﻮﻇﻒ‬ ‫ﻟﻠﺼﺮﻑ ﻋﻦ ﺍﻹﳝﺎﻥ ﺑﺎﻹﺳﻼﻡ")‪.(1‬‬ ‫ﻭﻳﺮﻯ ﺍﳊﺴﻦ ﺍﻟﺒﺼﺮﻱ ﺃﻥ ﺍﻟﻠﻬﻮ ﻫﻨﺎ ﻫﻮ ﺍﻟﻜﻔﺮ ﻭﺍﻟﺸﺮﻙ‪ ،‬ﻭﻧﺰﻟﺖ ﺍﻵﻳﺔ ﰲ ﺍﻟﻨﻀﲑ ﺑﻦ ﺣﺎﺭﺙ ﻷﻧﻪ‬ ‫ﺍﺷﺘﺮﻯ ﻛﺘﺐ ﺍﻷﻋﺎﺟﻢ ﻭﺍﳌﻐﻨﻴﺎﺕ ﻓﻜﺎﻥ ﻳﺄﰐ ﲟﻦ ﻳﺮﻳﺪ ﺍﻹﺳﻼﻡ ﺇﱃ ﻫﺆﻻﺀ ﺍﳌﻐﻨﻴﺎﺕ ﻟﻴﺴﻘﻴﻨﻪ ﻭﻳﻐﻨﲔ ﻟﻪ‬ ‫ﻟﻴﺒﻌﺪﻧﻪ ﻋﻦ ﺍﻹﺳﻼﻡ‪.‬‬ ‫ﻭﻗﺪ ﻭﺟﺪ ﻗﻮﻡ ﳛﻠﹼﻮﻥ ﺁﻻﺕ ﻣﻮﺳﻴﻘﻴﺔ ﻭﳛﺮ‪‬ﻣﻮﻥ ﺃﺧﺮﻯ‪ ،‬ﻓﻘﺪ ﺃﺣﻠﻮﺍ ﺍﻟﺪﻑ ﻭﺍﻟﻄﺒﻞ ﻭﺣﺮﻣﻮﺍ ﺁﻻﺕ‬ ‫ﺃﺧﺮﻯ‪ ،‬ﻓﻜﻴﻒ ﻳﺼﺢ ﻫﺬﺍ ﻟﺬﻱ ﻋﻘﻞ؟ ﻓﺎﳌﻮﺳﻴﻘﻰ ﻫﻲ ﺍﳌﻮﺳﻴﻘﻰ ﺳﻮﺍﺀ ﺻﺪﺭﺕ ﻋﻦ ﺩﻑ ﺃﻭ ﻃﺒﻞ ﺃﻭ‬ ‫ﻋﻮﺩ ﺃﻭ ﺟﻴﺘﺎﺭ ﺃﻭ ﺑﻴﺎﻧﻮ‪ ،‬ﻭﻻ ﺗﻔﺘﺮﻕ ﺁﻟﺔ ﻋﻦ ﺁﻟﺔ ﺇﻻ ﺑﻨﻮﻉ ﺍﻟﻨﻐﻤﺔ ﺍﻟﱵ ﺗﺼﺪﺭﻫﺎ‪ ،‬ﻭﻣﺎ ﺩﺍﻣﺖ ﺍﻟﻨﻐﻤـﺎﺕ‬ ‫ﺍﻟﱵ ﺗﺼﺪﺭ ﻣﻨﺴﺠﻤﺔ ﻭﲨﻴﻠﺔ ﻭﺭﺍﺋﻌﺔ ﻟﻠﺴﻤﻊ‪ ،‬ﻓﺤﻼﻝ ﲰﺎﻋﻬﺎ ﻭﺍﻻﺳﺘﻤﺘﺎﻉ ‪‬ﺎ‪ ،‬ﻭﳓﻦ ﻧﺮﻯ ﰲ ﻋﺼﺮﻧﺎ‬ ‫ﺁﻻﺕ ﺟﺪﻳﺪﺓ ﻛﺎﳉﻴﺘﺎﺭ ﻭﺍﻟﺒﻴﺎﻧﻮ ﻭﺍﻟﺴﺎﻛﺴﻔﻮﻥ ﻭﺍﻷﻭﺭﻍ ﻭﻏﲑﻫﺎ‪ ،‬ﻭﻫﺬﻩ ﺍﻵﻻﺕ ﱂ ﺗﻜﻦ ﻣﻮﺟﻮﺩﺓ ﰲ‬ ‫ﻋﻬﺪ ﺍﻟﻨﱯ )ﺹ( ﻓﻜﻴﻒ ﻳﻘﻮﻝ ﺍﻟﻘﺎﺋﻠﻮﻥ ﺇ‪‬ﺎ ﺣﺮﺍﻡ ﻭﻋﻠﻰ ﺃﻱ ﺃﺳﺎﺱ؟ ﺇﺫ ﻟﻮ ﻛﺎﻧﺖ ﻛـﺬﻟﻚ ﻟﻜـﺎﻥ‬ ‫ﺭﻛﻮﺏ ﺍﻟﺴﻴﺎﺭﺓ ﻭﺍﻟﻄﺎﺋﺮﺓ ﺣﺮﺍﻣﹰﺎ ﻷ‪‬ﻤﺎ ﱂ ﻳﻜﻮﻧﺎ ﻋﻠﻰ ﻋﻬﺪ ﺍﻟﻨﱯ )ﺹ(‪ .‬ﰒ ﻛﻴﻒ ﳛﻞ ﺍﻟﺪﻑ ﻭﺍﻟﻄﺒﻞ‬ ‫ﻭﺍﻟﺮﺍﻗﺼﺎﺕ ﰲ ﻋﺼﺮﻧﺎ ﻻ ﻳﺮﻗﺼﻦ ﺇﻻ ﻋﻠﻰ ﺃﻧﻐﺎﻣﻬﺎ ﺑﻴﻨﻤﺎ ﳛﺮﻡ ﲰﺎﻉ ﺍﻟﺒﻴﺎﻧﻮ ﺍﳉﻤﻴﻞ ﺃﻭ ﺍﻟﻨﺎﻱ؟‬

‫ﳏﻤﺪ ﻋﻤﺎﺭﺓ‪ ،‬ﺍﻹﺳﻼﻡ ﻭﺍﻟﻔﻨﻮﻥ ﺍﳉﻤﻴﻠﺔ‪ ،‬ﺹ‬

‫‪(1) .52‬‬

‫ﺇﺑﺮﺍﻫﻴﻢ ﻋﻼﻥ ‪83 -‬‬

‫ﺇﻥ ﻫﺬﺍ ﺍﻟﺘﻤﺤﻞ ﻭﺍﻻﺿﻄﺮﺍﺏ ﻳﻀﺮ ﺑﺎﻹﺳﻼﻡ ﻭﻻ ﻳﻔﻴﺪﻩ ﻭﻫﺬﺍ ﺍﻟﺘﺰﻣﺖ ﻭﺿﻴﻖ ﺍﻷﻓﻖ ﰲ ﺍﻟـﺪﻳﻦ‬ ‫ﺍﻟﺬﻱ ﻭﺳﻌﻪ ﺍﷲ ﻟﻨﺎ‪ ،‬ﳝﻜﻦ ﺃﻥ ﻳﺆﺩﻱ ﺇﱃ ﺗﺄﺧﺮ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺗﻘﻠـﺼﻬﺎ ﻻ ﺗﻘـﺪﻣﻬﺎ ﻭﺗﻄﻮﺭﻫـﺎ‬ ‫ﻭﺍﺗﺴﺎﻋﻬﺎ‪.‬‬ ‫ﻭﺧﻼﺻﺔ ﺍﻟﻘﻮﻝ ﺇﻥ ﺍﳌﻮﺳﻴﻘﻰ ﻭﺍﻟﻐﻨﺎﺀ ﻻ ﻧﻜﺮﺍﻥ ﻓﻴﻪ ﺇﻻ ﺇﺫﺍ ﺍﻗﺘﺮﻥ ﺑﺎﻟﻔﺤﺶ ﻭﺍﻟﻔﺠﻮﺭ ﻭﺧﺮﺝ ﻋﻦ‬ ‫ﻃﺒﻴﻌﺔ ﺍﻹﺳﻼﻡ ﺍﻟﺴﻤﺤﺔ ﺍﻟﺮﺍﻗﻴﺔ ﺍﻟﱵ ‪‬ﺪﻑ ﺇﱃ ‪‬ﺬﻳﺐ ﺍﻟﻨﻔﻮﺱ ﻭﺗﺮﻗﻴﺔ ﺍﻟﻌﻘﻮﻝ ﻻ ‪‬ﻴﻴﺞ ﺍﻟﻐﺮﺍﺋﺰ ﺍﻟﺒﻬﻴﻤﻴﺔ‬ ‫ﻭﺇﺛﺎﺭﺓ ﺍﻟﺸﻬﻮﺍﺕ ﺍﳌﺴﺘﻨﻜﺮﺓ‪.‬‬ ‫ﺩ‪ .‬ﺇﺑﺮﺍﻫﻴﻢ ﻋﻼﻥ‬

‫‪Lecturer in Islamic Studies‬‬ ‫‪al-Ghurair University‬‬ ‫‪Dubai‬‬ ‫‪e-mel:[email protected]‬‬

‫ﺗﺎﺭﳜﻴﺔ ﺍﻟﻘﻀﺎﺀ ﺍﳌﺎﻟﻴﺰﻱ ﻭﺑﻘﺎﺅﻩ ﺍﱃ ﻋﻬﺪ ﺍﻻﺣﺘﻼﻝ ﺍﻟﻴﺎﺑﺎﱐ‬ ‫ﺍﺑﻨﻮﻝ ﻋﺰﱄ ﺇﺑﺮﺍﻫﻴﻢ ﻭ ﳏﻤﺪ ﺣﺴﻦ ﺇﺑﺮﺍﻫﻴﻢ ﻭﺭﺿﻮﺍﻥ ﻧﻮﺭﺩﻳﻦ‬

‫ﻣﻘﺪﻣﺔ‬ ‫ﺃﻋﺪﺩﻧﺎ ﻫﺬﻩ ﺍﻟﻮﺭﻗﺔ ﳍﺬﺍ ﺍﻟﺴﻤﻨﺎﺭ ﺍﻟﻌﺎﳌﻲ ﻟﺘﻨﺎﻗﺶ ﺟﻮﺍﱐ ﻫﺎﻣﺔ ﰲ ﻣﺴﲑﺓ ﺍﻻﺳﻼﻡ ﺑﺄﺭﺽ ﺍﳌﻼﻳـﻮ‬ ‫ﻭﺍﻟﱵ ﻗﺪ ﺍﺻﺒﺤﺖ ﺑﺪﺧﻮﻝ ﺍﻻﺳﻼﻡ ﻣﻨﺎﺭﺓ ﻳﻬﺘﺪﻯ ‪‬ﺎ‪ .‬ﺫﻟﻚ ﺃﻥ ﺍﻻﺳﻼﻡ ﻗﺪ ﺩﺧﻠـﻬﺎ ﻣﻨـﺬ ﻭﻗـﺖ‬ ‫ﺽ ﺑﺂﺳﻴﺎ‪.‬ﻛﻤـﺎ ﺗﺆﻛـﺪ‬ ‫ﻣﺒﻜﺮ‪،‬ﻣﻨﺬ ﺍﻟﻘﺮﻥ ﺍﻟﺘﺎﺳﻊ ﺍﳍﺠﺮﻱ‪،‬ﻓﺼﺎﺭﺕ ﺷﻌﻠﺔ ﺃﺿﺎﺀﺕ ﻣﺎ ﺣﻮﳍﺎ ﻣﻦ ﺃﺭﺍ ﹺ‬ ‫ﺍﻟﺸﻮﺍﻫﺪ ﻋﻠﻰ ﺫﻟﻚ‪ .‬ﺗﻮﺿﺢ ﺍﻟﻮﺭﻗﺔ ﲢﺪﻱ ﺍﻟﻘﻀﺎﺀ ﻭﺛﺒﺎﺗﻪ ﻋﱪ ﺍﻟﻘﺮﻭﻥ ﻭﺍﺣﻜﺎﻡ ﻋﺎﺩﺍﺕ ﺍﺳـﻼﻣﻴﺔ ﰲ‬ ‫ﺍﻷﺻﻞ ﺃﻛﺜﺮﻫﺎ ﻟﻘﻮﺓ ﺍﻟﺪﻭﺭ ﺍﻻﻋﻼﻣﻲ ﺍﳉﻤﺎﻫﲑﻱ ﺍﻟﺬﻱ ﲤﻴﺰ ﺑﻪ ﺍﻟﺴﻼﻃﲔ ﻭﺍﻟﺬﻳﻦ ﻫﻢ ﺍﳊﻜﺎﻡ ﻳﻮﻣﻬﺎ‪،‬‬ ‫ﻟﺬﺍ ﱂ ﻇﻞ ﺍﻟﻘﻀﺎﺀ ﻣﻘﺎﻭﻣﹰﺎ ﺭﻏﻢ ﺗﻜﺎﺛﺮ ﺍﶈﺘﻠﲔ‪ .‬ﻓﻪ ﻗﺪ ﻇﻠﺖ ﻣﺎﻟﻴﺰﻳﺎ ﻣﻨﺬ ﺍﻟﻘﺪﻡ ﺗﺪﻋﻢ ﺣﺮﻛـﺔ ﻧـﺸﺮ‬ ‫ﺍﻻﺳﻼﻡ ﰲ ﺃﺳﻠﻮﺏ ﺣﻀﺎﺭﻱ ﻭﴰﻮﱄ ﻛﻤﺎ ﻫﻮ ﺩﻭﺭ ﺣﻜﺎﻣﻬﺎ ﺍﱃ ﺍﻟﻴﻮﻡ‪.‬‬ ‫ﺍﻻﺳﻼﻡ ﰲ ﻣﺎﻟﻴﺰﻳﺎ‬ ‫ﻣﺎﻟﻴﺰﻳﺎ ﺃﻭ ﺃﺭﺽ ﺍﳌﻼﻳﻮ ﺳﺎﺑﻘﺎﹰ‪ ،‬ﺗﻌﺘﱪ ﻣﻦ ﺃﻭﺍﺋﻞ ﺍﻟﺪﻭﻝ ﺍﻟﱵ ﺩﺧﻠﻬﺎ ﺍﻹﺳﻼﻡ ﰲ ﻣﻨﻄﻘـﺔ ﺟﻨـﻮﺏ‬ ‫ﺷﺮﻕ ﺁﺳﻴﺎ ﺇ ﹼﻻ ﺃﻥ ﺍﳌﺆﺭﺧﲔ ﱂ ﻳﺰﻟﻮﺍ ﳐﺘﻠﻔﲔ ﰲ ﲢﺪﻳﺪ ﺗﺎﺭﻳﺦ ﺩﺧﻮﻝ ﺍﻹﺳﻼﻡ ﰲ ﻣﺎﻟﻴﺰﻳـﺎ‪ .‬ﻓـﺪﺧﻞ‬ ‫ﺍﻻﺳﻼﻡ ﺃﺭﺽ ﻣﺎﻟﻴﺰﻳﺎ ﻣﻨﺬ ﻭﻗﺖ ﺑﻌﻴﺪ ﻳﻌﻮﺩ ﺍﱃ ﻣﺎ ﻗﺒﻞ ﺍﻷﻟـﻒ ﺍﻷﻭﻝ ﺍﳍﺠـﺮﻱ ﺃﻱ ﻣﻨـﺬ ﻋـﺎﻡ‬ ‫)‪930‬ﻫـ(‪ .‬ﻓﻤﻦ ﺃﺑﺰ ﺗﻠﻚ ﺍﻟﺸﻮﺍﻫﺪ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﻌﺜﻮﺭ ﻋﻠﻰ ﻣﻘﱪﺓ ﺑﺎﻟﺸﺎﻃﺊ ﺍﻟﻐﺮﰊ ﻣﻦ ﺷﺒﻪ ﺍﳉﺰﻳﺮﺓ‬ ‫ﺍﳌﻼﻳﻮﻳﺔ ﰲ ﻣﻨﻄﻘﺔ ﻣﺴﻤﺎﺓ ﺑﺮﺍﺱ ﺍﻻﳒﻠﻴﺰ ﲟﻨﻄﻘﺔ ﻗﺪﺡ‪.‬ﻗﺪ ﺩﻝ ﻋﻠﻴﻬﺎ ﺫﻟﻚ ﺍﳊﺠﺮ ﺍﳌﻨﻘﻮﺵ ﻋﻠﻰ ﺿﺮﻳﺢ‬ ‫ﺃﺣﺪ ﻣﺸﺎﻳﺦ ﺍﻟﻌﺮﺏ ﻭﻫﻮ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺑﻦ ﺍﳊﺴﲔ ﺷﺎﻩ ﻋﺎﻟﹶﻢ ﺍﺫ ﻳﻌﻮﺩ ﺫﻟﻚ ﺍﳊﺠـﺮ ﺍﱃ ﻋـﺎﻡ‬ ‫‪ 291‬ﻫﺠﺮﻳﺔ ﻭﺍﳌﻮﺍﻓﻖ ‪ 930‬ﻣﻴﻼﺩﻳﺔ ﻭﻫﻲ ﺍﻟﺴﻨﺔ ﺍﻟﱵ ﺗﻮﰱ ﻓﻴﻬﺎ ﺫﻟﻚ ﺍﻟﺸﻴﺦ‪.‬‬ ‫ﻣﻦ ﺍﻟﺪﻻﺋﻞ ﺍﻳﻀﹰﺎ ﻛﻤﺎ ﻳﺬﻛﺮ ﺃﺣﺪ ﺍﳌﺆﺭﺧﲔ ﻭﻫﻮ ﳏﻤﺪ ﺣﺴﲔ ﺧﺎﱄ ﺣﺎﺝ ﺃﻭﺍﻧﺞ ﺑـﺄﻥ ﺑﺪﺍﻳـﺔ‬ ‫ﺍﻧﺘﺸﺎﺭ ﺍﻻﺳﻼﻡ ﰲ ﺍﳌﻨﻄﻘﺔ ﻛﺎﻥ ﺑﻌﺪ ﺍﻧﺸﺎﺀ ﺩﻭﻟﺔ ﺍﺳﻼﻣﻴﺔ ﰲ ﻛﻠﻨﺘﺎﻥ ﰲ ﻋﺎﻡ ‪577‬ﻫﺠﺮﻳﺔ ﺍﳌﻮﺍﻓﻖ ﻋﺎﻡ‬ ‫‪ 1181‬ﻣﻴﻼﺩﻳﺔ )‪ .(182‬ﻭﺧﲑ ﺩﻟﻴﻞ ﻋﻠﻰ ﻗﻮﻟﻪ ﻫﻮ ﺍﻟﻌﺜﻮﺭ ﻋﻠﻰ ﻋﻤﻠﺔ ﺍﺳﻼﻣﻴﺔ )ﻣﻦ ﻧﻮﻉ ﺍﻟﺪﻳﻨﺎﺭ( ﻣـﻦ‬ ‫ﺃﺻﻞ ﻋﺮﰊ ﰲ ﻛﻠﻨﺘﺎﻥ‪ ،‬ﰒ ﺍﻟﻌﺜﻮﺭ ﻋﻠﻰ ﺣﺠﺮ ﻣﻨﻘﻮﺵ ﰲ ﺗﺮﳒﺎﻧﻮ ﻭﺍﻟﺬﻱ ﳛﻤﻞ ﺗﺎﺭﻳﺦ ﺍﻟـﻨﻘﺶ ﻋﻠﻴـﻪ‬ ‫ﻭﻳﺘﻀﻤﻦ ﺑﻌﺾ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ‪.‬ﻭﻗﻴﻞ ﺃﻥ ﺗﺎﺭﺧﻴﺔ ﺗﻌﻮﺩ ﺍﱃ ﺍﱃ ﻋﺎﻡ ‪702‬ﻫﺠﺮﻳﺔ " ﺃﻱ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﻣﻦ‬ ‫ﺍﳍﺠﺮﻱ" ﻭﺍﳌﻮﺍﻓﻖ ﻋﺎﻡ ‪1303‬ﻣﻴﻼﺩﻳﺔ‪ ،‬ﻛﻤﺎ ﻳﺆﻳﺪ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺍﻟﺴﻴﺪ ﳏﻤﺪ ﳒﻴﺐ ﺍﻟﻌﻄﺎﺱ‪.‬ﻭﺍﺧﺘﻠﻒ‬ ‫ﰲ ﺫﻟﻚ ﺑﻌﺾ ﺍﳌﺆﺭﺧﲔ ﺍﻟﻐﺮﺑﻴﲔ ﻣﺜﻞ )ﺭ‪.‬ﺝ‪.‬ﻫﻮﻝ( ﺍﻟﺬﻱ ﻳﺮﻯ ﺍﱃ ﺃﻧﻪ ﻳﻌﻮﺩ ﺍﱃ ﺍﱃ ﻣﺎ ﺑـﲔ ﻋـﺎﻡ‬ ‫‪ -(182) -‬ﻭﺍﻥ ﺣﺴﲔ ﺑﻦ ﻭﺍﻥ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ‪ ،‬ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺟﻨﻮﺏ ﺷﺮﻕ ﺁﺳﻴﺎ‪129/1،‬‬

‫ﺍﺑﻨﻮﻝ ﻋﺰﱄ ﺇﺑﺮﺍﻫﻴﻢ ‪85 -‬‬

‫‪ 1303‬ﻣﻴﻼﻳﺪﻳﺔ ﺍﱃ ﻋﺎﻡ ‪1387‬ﻣﻴﻼﺩﻳﺔ‪ .‬ﺍﻣﺎ ﺑﺮﻳﺎﻥ ﻫﺎﺭﻳﺴﻦ ﻓﻴﻘﻮﻝ ﺍﻧﻪ ﺑﻌﻮﺩ ﺍﱃ ﻣـﺎ ﺑـﲔ ﻋـﺎﻡ‬ ‫‪ 1326‬ﻣﻴﻼﺩﻳﺔ ﻭﻋﺎﻡ ‪1387‬ﻣﻴﻼﺩﻳﺔ‪.‬‬ ‫ﻭﻣﻬﻤﺎ ﻳﻜﻦ ﻣﻦ ﺃﻣﺮ ﰲ ﻫﺬﺍ ﺍﻻﺧﺘﻼﻑ‪ ،‬ﺇ ﹼﻻ ﺃ‪‬ﻢ ﻳﺘﻔﻘﻮﻥ ﻋﻠﻰ ﺃﻥ ﺍﻹﺳﻼﻡ ﻗﺪ ﻭﺻﻞ ﺇﱃ ﻭﻻﻳـﺔ‬ ‫ﺗﺮﳒﺎﻧﻮ ﻗﺒﻞ ﺍﻟﻘﺮﻥ ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ ﻣﻴﻼﺩﻱ ﻋﻠﻰ ﺍﻷﻗﻞ‪ ،‬ﻷﻥ ﺍﳌﺴﻠﻤﲔ ﻗﺪ ﲤﻜﻨﻮﺍ ﻓﻴﻬﺎ ﻣﻨﺬ ﻋﻬﺪ ﺑﻌﻴـﺪ‪.‬‬ ‫ﻓﺒﺬﻟﻚ ﺗﻌﺘﱪ ﺗﺮﳒﺎﻧﻮﺍ ‪‬ﺎ ﺃﻫﻢ ﻭﺛﻴﻘﺔ ﺗﺎﺭﳜﻴﺔ ﺗﱪﻫﻦ ﻋﻠﻰ ﺩﺧﻮﻝ ﺍﻹﺳﻼﻡ ﺃﺭﺽ ﻣﺎﻟﻴﺰﻳﺎ ﺍﻟﺸﺮﻗﻴﺔ ﻣﻨـﺬ‬ ‫ﺍﻟﻘﺮﻥ ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ ﻟﻠﻤﻴﻼﺩ‪ .‬ﺑﻞ ﻗﺪ ﻛﺎﻧﺖ ﻭﻻﻳﺔ ﺗﺮﳒﺎﻧﻮ ﻣﺮﻛﺰﺍ ﻟﻠﺜﻘﺎﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﺳﺎﻋﺪ‬ ‫ﻋﻠﻰ ﻧﺸﺮﺍﻻﺳﻼﻡ ﰲ ﺃﻣﺎﻛﻦ ﻛﺜﲑﺓ ﲟﻨﻄﻘﺔ ﺍﻟﺸﺎﻃﻰﺀ ﺍﻟﺸﺮﻗﻲ ﻟﺸﺒﻪ ﺟﺰﻳﺮﺓ ﺍﳌﻼﻳﻮ‪ .‬ﻫﺬﺍ ﺑﺎﻻﺿـﺎﻓﺔ ﺍﱃ‬ ‫ﺃﻥ ﻫﻨﺎﻙ ﺣﻘﺎﺋﻖ ﺗﺎﺭﳜﻴﺔ ﻋﱪ ﺍﳋﻄﻮﻁ ﺍﻟﱵ ﺍﻛﺘﺸﻔﺖ ﻣﻦ ﻗﺒﻞ ﺍﻟﻘﺪﻣﺎﺀ ﺍﻟـﺼﻴﻨﻴﲔ ﺗـﺸﲑ ﺇﱃ ﺃﻥ ﺃﻭﻝ‬ ‫ﻭﻃﺌﺔ ﻟﻺﺳﻼﻡ ﰲ ﺍﳉﺰﺭ ﺍﳌﻼﻳﻮﻳﺔ ﻛﺎﻧﺖ ﰲ ﺍﻟﻘﺮﻥ ﺍﻷﻭﻝ ﺍﳍﺠﺮﻱ ﺍﳌﻮﺍﻓﻖ ﺍﻟﻘﺮﻥ ﺍﻟـﺴﺎﺑﻊ ﺍﳌـﻴﻼﺩﻱ‪،‬‬ ‫ﻭﺫﻟﻚ ﻋﻦ ﻃﺮﻳﻖ ﻣﻬﺎﺟﺮﻱ ﺍﻟﻌﺮﺏ )‪(183‬ﺍﻟﺬﻳﻦ ﺑﻨﻮﺍ ﻣﺴﺘﻮﻃﻨﺎ‪‬ﻢ ﰲ ﻭﻻﻳﺔ ﻗـﺪﺡ ﻭ ﺑﺎﳌﺒـﺎﻧﺞ )‪.(184‬‬ ‫ﻭﻧﺘﻴﺠﺔ ﺍﻟﻌﻼﻗﺔ ﺍﻟﻌﻤﻴﻘﺔ ﺑﲔ ﺃﺭﺧﺒﻴﻞ ﻣﻼﻳﻮ ﻭﺍﻟﻔﺮﺱ ﻣﻨﺬ ﺍﻟﻘﺪﻡ ﻭﻗﺒﻞ ﻇﻬﻮﺭ ﺍﻹﺳـﻼﻡ ﻭﻗـﺪ ﻓـﺘﺢ‬ ‫ﺍﳌﺴﻠﻤﻮﻥ ﺃﺭﺽ ﻓﺎﺭﺱ ﺳﻨﺔ ‪22‬ﻫـ ‪642/‬ﻡ ﻭﺩﺧﻞ ﺍﻟﻔﺮﺱ ﰲ ﺍﻹﺳﻼﻡ ﺃﻓﻮﺍﺟﹰﺎ ﺗﻐﻤﺮﻗﻠﻮ‪‬ﻢ ﲪﺎﺳﺔ‬ ‫ﺇﺳﻼﻣﻴﺔ‪ ،‬ﻭﻛﺎﻥ ﺇﺳﻼﻣﻬﻢ ﰲ ﻣﻨﺘﺼﻒ ﺍﻟﻘﺮﻥ ﺍﻟﺴﺎﺑﻊ ﺍﳌﻴﻼﺩﻱ ﻗﺪ ﺳﺎﻋﺪ ﻋﻠﻰ ﺩﻓﻊ ﻋﺠﻠﺔ ﺍﻟـﺪﻋﻮﺓ‬ ‫ﺍﻹﺳﻼﻣﻴﺔ ﲜﻨﻮﺏ ﺷﺮﻕ ﺁﺳﻴﺎ‪ ،‬ﻛﻤﺎ ﺃﻛﺪ ﺍﻟﻌﺎﱂ ﺍﳌﺎﻟﻴﺰﻱ ﺍﻟﺴﻴﺪ ﳏﻤﺪ ﻧﻘﻴﺐ ﺍﻟﻌﻄﺎﺱ )‪(185‬ﺃﻥ ﺫﻟـﻚ‬ ‫ﺍﻹﳒﺎﺯ ﻳﻌﺘﱪ ﺍﳌﺮﺣﻠﺔ ﺍﻷﻭﱃ ﻟﺪﺧﻮﻝ ﺍﻻﺳﻼﻡ ﰲ ﻣﻨﻄﻘﺔ ﺟﻨﻮﺏ ﺷﺮﻕ ﺁﺳﻴﺎ‪ (186).‬ﻓﺮﻭﻳﺪﹰﺍ ﺭﻭﻳﺪﹰﺍ ﺍﻧﺘﺸﺮ‬ ‫ﺍﻻﺳﻼﻡ ﰲ ﺫﺍﺕ ﺍﻟﻮﻗﺖ ﻣﻨﻄﻠﻘﹰﺎ ﻣﻦ ﻣﺎﻟﻴﺰﻳﺎ ﻓﺄﺷﺎﻉ ﻧﻮﺭﻩ ﺍﱃ ﺟﺰﺭ ﺳﻮﻣﺎﻃﺮﺓ ﺟـﺎﻭﺍ‪ ،‬ﻭﻣـﺎﻟﻮﻛﻮ‪،‬‬ ‫ﻭﺳﻮﻻﻭﻳﺴﻲ‪ ،‬ﻭﺑﻮﺭﻧﻴﻮ‪ ،‬ﻭﻣﻨﺪﺍﻧﻮ‪ ،‬ﻭﺟﺰﺭ ﺳﻮﻟﻮ ﰲ ﺍﻟﻔﻠـﺒﲔ ﺣﺎﻟﻴـﹰﺎ )‪(187‬ﺃﻱ ﰲ ﺩﻭﻝ ﺑﺎﻧﺪﻭﻧﻴـﺴﻴﺔ‬ ‫ﻭﺍﻟﻔﻠﺒﲔ ﻭﺑﺮﻭﻧﺎﻱ ﺍﳊﺎﻟﻴﺔ ﻭﻏﲑﻫﺎ‪.‬ﻭﺟﺪﻳﺮ ﺑﺎﻟﺬﻛﺮ ﺃﻥ ﺗﻠﻚ ﺍﳉﺰﺭ ﻛﺎﻧﺖ ﺗﺎﺑﻌﺔ ﻷﺭﺽ ﺍﳌﻼﻳﻮ " ﻣﺎﻟﻴﺰﻳﺎ‬ ‫ﺍﳊﺎﻟﻴﺔ"‪.‬‬ ‫ﻗﻮﺓ ﺍﻟﺴﻼﻃﲔ ﺳﻨﺪ ﺍﻟﻘﻀﺎﺀ‪:‬‬ ‫ﻣﻌﻠﻮﻡ ﺍﻥ ﺍﷲ ﻳﺰﻉ ﺑﺎﻟﺴﻠﻄﺎﻥ ﻣﺎ ﻻ ﻳﺰﻉ ﺑﺎﻟﻘﺮﺁﻥ ﻥ ﻓﻘﺪ ﻇ ﱠﻞ ﺍﻟﺴﻼﻃﲔ ﺭﻋﺎﺓ ﺍﻻﺳـﻼﻡ ﺳـﻮﺍﺀﹰﺍ‬ ‫ﺃﻛﺎﻧﻮﺍ ﺣﻜﺎﻣﹰﺎ ﻳﻮﻣﻬﺎ ﺃﻭ ﻗﺎﺩﺓ ﰲ ﺣﻜﻢ ﺑﺮﳌﺎﱐ ﻛﻤﺎ ﻫﻮ ﺍﻵﻥ‪ ،‬ﻓﻈﻠﻮﺍ ﺣﺮ‪‬ﺍﺳﹰﺎ ﻟﻠﺪﻳﻦ‪.‬ﻓﺒﺎﻧﺘﺸﺎﺭ ﺍﻻﺳﻼﻡ‬ ‫ﺃﹸﺳ‪‬ﻠﻤﺖ ﻛﺜﲑﹰﺍ ﻣﻦ ﺍﻟﺘﻘﺎﻟﻴﺪ ﻭﺍﻷﻋﺮﺍﻑ ﻭﺍﻟﱵ ﺃﺻﺒﺤﺖ ﺑﻔﻀﻞ ﻗﻮﺓ ﺍﻟﺴﻼﻃﲔ ﺍﻻﻋﻼﻣﻴـﺔ ﻭﲤﻠﻜﻬـﻢ‬ ‫ﺠﺔ ﺍﳊﺮﻭﺏ ﺍﳌﺘﻮﺍﺻـﻠﺔ‬ ‫)‪ (183‬ﻣﻬﺎﺟﺮﻭ ﺍﻟﻌﺮﺏ ﻫﻢ ﺍﻟﺬﻳﻦ ﳉﺌﻮﺍ ﻣﻦ ﻣﺪﻳﻨﺔ ﻛﺎﻧﺘﻮﻥ ﺍﻟﺼﻴﻨﻴﺔ ﻭﻣﻌﻈﻤﻬﻢ ﻣﻦ ﺍﻟﺘﺠﺎﺭ ﻧﺘﻴ ﹺ‬ ‫ﻫﻨﺎﻙ‪.‬‬

‫‪(184)- Rita Ross De Mgello,Arab Trade With Indonesia and The Malay Peninsular From The 8th.to‬‬ ‫‪16th century,in Islam In The Trade of Asia,D.S Richard (ed),pp.109‬‬

‫)‪ -(185‬ﺍﻟﺴﻴﺪ ﳏﻤﺪ ﻧﻘﻴﺐ ﺍﻟﻌﻄﺎﺱ ﻣﻦ ﺃﺻﻞ ﻋﺮﰊ‪ ،‬ﻋﺎﱂ ﻭﻣﻔﻜﺮ ﻣﺎﻟﻴﺰﻱ‪ ،‬ﻳﻌﻤﻞ ﺭﺋﻴﺴﹰﺎ ‪‬ﻤﻊ ﺍﻟﺒﺤـﻮﺙ ﻭﺍﻟﻔﻜـﺮ‬ ‫ﺍﻻﺳﻼﻣﻲ )‪ (Istac‬ﺑﻜﻮﺍﻻ ﳌﺒﻮﺭ ﺍﻟﻌﺎﺻﻤﺔ‪،‬‬

‫‪(186)- Mohd Naquib Al Attas ,Prelimanary Statement of General Theory of The Islamization of The‬‬ ‫‪Malay - Indonesian Archipelago,pp.11‬‬ ‫‪(187) - Brian Harrison 1968,Southeast Asia : A Short History ,pp.52‬‬

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‫ﻟﻮﺳﺎﺋﻞ ﺍﻻﺗﺼﺎﻝ ﺍﳉﻤﺎﻫﲑﺓ ﺍﳌﻌﻬﻮﺩﺓ ﻳﻮﻣﻬﺎ‪ ،‬ﺍﺳﺘﻄﺎﻋﻮﺍ ﺍﺑﺮﺍﺯ ﺻﻮﺭﺓ ﺍﻻﺳﻼﻡ ﰲ ﻗﺮﺍﺭﺍ‪‬ﻢ‪.‬ﻛﻤﺎ ﻫـﻲ‬ ‫ﺗﻘﻮﻡ ﺍﻟﻴﻮﻡ ﰲ ﺩﻭﺭ ﺭﻳﺎﺩﻱ ﻳﺪﻋﻢ ﺑﺴﻂ ﻧﻔﻮﺫ ﺍﻻﺳﻼﻡ ﻋﱪ ﺑﺮﻧﺎﳎﻬﺎ ﺍﻻﺳﻼﻣﻲ ﺍﳊﻀﺎﺭﻱ ﻭﺍﻟـﺸﻤﻮﱄ‬ ‫ﻛﻤﺎ ﻫﻮ ﺍﳊﺎﻝ ﰲ ﺍﻧﺸﻄﺔ ﺍﳌﺆﲤﺮ ﺍﻻﺳﻼﻣﻲ ﻭﳓﻮ ﺫﻟﻚ‪.‬‬ ‫ﻭﲟﺎ ﺃﻥ ﺍﻟﺴﻠﻄﺎﻥ ﻫﻮ ﺍﳊﺎﻛﻢ ﺍﻟﻔﻌﻠﻲ ﻳﻮﻣﻬﺎ ﻓﻘﺪ ﺻﺎﺭ ﺍﻟﻘﻀﺎﺀ ﻣﺴﺘﻤﺪﹰﺍ ﺃﻛﺜﺮﻩ ﻣﻦ ﺍﻻﺳﻼﻡ ﻭﺑﻘﻲ‬ ‫ﳏﺎﻓﻈﹰﺎ ﰲ ﻛﺜﲑ ﻣﻦ ﻓﻘﺮﺍﺗﻪ ﺭﻏﻢ ﺗﻨﺎﻭﺏ ﺍﶈﺘﻠﲔ ﻋﻠـﻰ ﺃﺭﺽ ﻣﺎﻟﻴﺰﻳـﺎ ﻣـﻦ ﺑﺮﺗﻐـﺎﻝ ﻭﻫﻮﻟﻨـﺪﻳﲔ‬ ‫ﻭﻳﺎﺑﺎﻧﻴﲔ‪.‬ﺭﻏﻢ ﺟﻬﻮﺩ ﺃﻭﻟﺌﻚ ﰲ ﺍﻟﺘﻐﻴﲑ ﺍﻻﺟﺘﻤﺎﻋﻲ ﺍﻻ ﺃ‪‬ﻢ ﱂ ﻳﺴﺘﻄﻌﻮﺍ ﺗﻐﻴﲑ ﺍﻟﻘـﻀﺎﺀ ﻭﺍﻷﺣﻜـﺎﻡ‬ ‫ﺍﻟﻌﺮﻓﻴﺔ ﺫﺍﺕ ﺍﻟﺼﺒﻐﺔ ﺍﻟﻘﺮﻳﺒﺔ ﺟﺪﹰﺍ ﻣﻦ ﺍﻻﺳﻼﻡ ﻣﺜﻞ ﻗﺎﻧﻮﻥ ﻣﻼﻛﺎ ﻛﻤﺎ ﺳـﻨﺮﻯ ﻻﺣﻘـﹰﺎ‪.‬ﻓﺎﺣﺘـﻀﺎﻥ‬ ‫ﺍﻻﺳﻼﻡ ﻭﻣﻨﻄﻠﻘﻪ ﻣﻦ ﺃﺭﺽ ﻣﺎﻟﻴﺰﻳﺎ ﻛﺎﻥ ﺑﻔﻀﻞ ﺍﻟﻌﺮﺏ ﺍﻟﺘﺠﺎﺭ ﻭﺍﻟـﺪﻋﺎﺓ ﺍﳌﻬـﺎﺟﺮﻳﻦ )ﺍﻟﻴﻤﻨﻴﻴـﻮﻥ(‬ ‫ﻭﻏﲑﻫﻢ ﻣﻦ ﺍﻟﻔﺮﺱ ﰲ ﺟﻨﻮﺏ ﺍﻳﺮﺍﻥ ﺍﳊﺎﻟﻴﺔ ﻭﺍﻟﺬﻳﻦ ﺃﺩﺧﻠﻮﺍ ﺍﳌﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻴﻮﺍﻟﺬﻱ ﻛـﺎﻥ ﺃﻭﻟﺌـﻚ‬ ‫ﺍﻟﺪﻋﺎﺓ ﻳﺴﻠﻜﻮﻧﻪ ﰲ ﺑﻠﺪﺍ‪‬ﻢ‪ .‬ﻭﻟﺬﻟﻚ ﺻﺎﺭ ﻧﻔﺲ ﺍﳌﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ ﳏﻜﻤﹰﺎ ﰲ ﻣﺎﻟﻴﺰﻳﺎ ﻓـﺴﺮﺕ ﻋﻠﻴـﻪ‬ ‫ﺍﻷﺣﻜﺎﻡ ﺍﻟﻘﻀﺎﺋﻴﺔ‪.‬‬ ‫ﻭﻗﺪ ﺃﺿﺎﻑ ﻛﺬﻟﻚ ﺍﳌﺆﺭﺥ ﺍﳌﺎﻟﻴﺰﻱ ﻭﻫﻮ ﳏﻤﺪ ﺣﺴﲔ ﺧﺎﱄ ﺣﺎﺝ ﺃﻭﺍﻧـﺞ ﺃﻥ ﺑﺪﺍﻳـﺔ‬ ‫ﺇﻧﺘﺸﺎﺭ ﺍﻹﺳﻼﻡ ﰲ ﺍﳌﻨﻄﻘﺔ ﻛﺎﻥ ﺑﻌﺪ ﺇﻧﺸﺎﺀ ﺩﻭﻟﺔ ﺇﺳﻼﻣﻴﺔ ﰲ ﻛﻠﻨﺘﺎﻥ ﰲ ﻋﺎﻡ ‪ 577‬ﻫﺠﺮﻳﺔ ﺍﳌﻮﺍﻓـﻖ‬ ‫ﻋﺎﻡ ‪ 1181‬ﻣﻴﻼﺩﻳﺔ)‪ ،(188‬ﻭﺧﲑ ﺩﻟﻴﻞ ﻋﻠﻰ ﺇﻧﺘﺸﺎﺭ ﺍﻟﺪﻋﻮﺓ ﻫﻨﺎﻙ ﻫﻮ ﺍﻟﻌﺜﻮﺭ ﻋﻠـﻰ ﻋﻤﻠـﺔ ﻋﺮﺑﻴـﺔ‬ ‫ﺇﺳﻼﻣﻴﺔ ﻣﻦ ﻧﻮﻉ "ﺍﻟﺪﻳﻨﺎﺭ" ﰲ ﻛﻠﻨﺘﺎﻥ‪،‬ﰒ ﺃﻳﻀﹰﺎ ﺍﻟﻌﺜﻮﺭ ﻋﻠﻰ ﺣﺠﺮﻣﻨﻘﻮﺵ ﰲ ﺗﺮﳒﺎﻧﻮ ﻭﺍﻟﺬﻱ ﳛﻤـﻞ‬ ‫ﺗﺎﺭﻳﺦ ﺍﻟﻨﻘﺶ ﻋﻠﻴﻪ‪ ،‬ﻭﻳﺘﻀﻤﻦ ﺃﻳﻀﹰﺎ ﺑﻌﺾ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ‪.‬ﻟﻘﺪ ﺍﺧﺘﻠﻔﺖ ﺍﻟﺪﺭﺍﺳﺎﺕ ﰲ ﺗﺄﺭﳜﻴﺔ ﺫﻟﻚ‬ ‫ﺍﳊﺠﺮ ﺍﳌﻨﻘﻮﺵ‪ ،‬ﻓﺎﻟﺴﻴﺪ ﳏﻤﺪ ﻧﻘﻴﺐ ﺍﻟﻌﻄﺎﺱ ﻳﺮ ‪‬ﺩ ﺗﺄﺭﻳﺦ ﺫﻟﻚ ﺍﳊﺠﺮ ﺍﱃ ﻋﺎﻡ ‪ 702‬ﻫﺠﺮﻳﺔ ﺍﳌﻮﺍﻓﻖ‬ ‫‪ 1303‬ﻣﻴﻼﺩﻳﺔ )‪ ،(189‬ﺑﻴﻨﻤﺎ ﺑﻌﺾ ﺍﳌﺆﺭﺧﲔ ﺍﻟﻐﺮﺑﻴﲔ ﺃﻣﺜﺎﻝ )ﺭ‪.‬ﺝ‪.‬ﻫﻮﻝ( ﺍﻟﺬﻱ ﻳﺮﻯ ﺃﻧﻪ ﻳﻌـﻮﺩ ﺍﱃ‬ ‫ﺍﱃ ﻣﺎ ﺑﲔ ﻋﺎﻡ ‪ 1303‬ﻣﻴﻼﺩﻳﺔ ﺍﱃ ‪ 1387‬ﻣﻴﻼﺩﻳﺔ)‪ ،(190‬ﻭﺃﻣﺎ ﺑﺮﻳﺎﻥ ﻫﺎﺭﻳﺴﻦ ﻓﺎﻧ‪‬ﻪ ﻳـﺮﻯ ﺃﻧـﻪ ﺃﻥ‬ ‫ﺗﺎﺭﻳﺦ ﺍﳊﺠﺮ ﺍﳌﻨﻘﻮﺵ ﻳﻌﻮﺩ ﺍﱃ ﻋﺎﻡ ‪ 1326‬ﻭﻋﺎﻡ ‪ 1387‬ﻣﻴﻼﺩﻳﺔ‪(191).‬‬ ‫ﺃﻣﺎ ﺍﻟﺸﺎﻃﻰﺀ ﺍﻟﻐﺮﰊ ﻟﺸﺒﻪ ﺍﳉﺰﻳﺮﺓ ﻓﻬﻮ ﺍﻷﺳﺒﻖ ﺑﺪﺧﻮﻝ ﺍﻻﺳﻼﻡ ﺣﻴﺚ ﻭﺻﻞ ﺍﻟﻴﻪ ﺇﻟﻴﻬﺎ ﰲ ﺍﻟﻘﺮﻥ‬ ‫ﺍﻟﻌﺎﺷﺮ‪ .‬ﻭﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺍﻟﺘﺎﺭﳜﻴﺔ ﺗﺄﻛﱠﺪﺕ ﺑﻌﺪ ﺍﻟﻌﺜﻮﺭ ﻋﻠﻰ ﺇﺣﺪﻯ ﺷﻮﺍﻫﺪ ﻣﻘﱪﺓ ﻟﻠﻤﺴﻠﻤﲔ ﰲ ﻣﻨﻄﻘﺔ‬ ‫ﻣﺴﻤﺎﻩ ﺑﺮﺃﺱ ﺍﻹﳒﻠﻴﺰ‪ ،‬ﺑﻮﻻﻳﺔ ﻗﺪﺡ‪ .‬ﻭﻫﺬﺍ ﺍﻟﺸﺎﻫﺪ ﻋﺒﺎﺭﺓ ﻋﻦ ﺣﺠﺮ ﻣﻨﻘﻮﺵ ﺁﺧﺮ ﻟﻀﺮﻳﺢ ﻹﺣـﺪﻯ‬ ‫ﻣﺸﺎﻳﻴﺦ ﺍﻟﻌﺮﺏ ﻭﻫﻮ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺇﺑﻦ ﺍﳊﺴﲔ ﺷﺎﻩ ﻋﺎﱂ‪.‬ﻳﻌﻮﺩ ﺗﺄﺭﻳﺦ ﻧﻘﺶ ﺫﻟﻚ ﺍﳊﺠﺮ ﺍﱃ ﻣﺎ‬ ‫ﻗﺒﻞ ﺍﻷﻟﻒ ﺍﻷﻭﻝ ﺍﳌﻴﻼﺩﻱ‪،‬ﺃﻱ ﺍﱃ ﻋﺎﻡ ‪ 291‬ﻫﺠﺮﻳﺔ ﺍﳌﻮﺍﻓﻖ ‪ 930‬ﻣﻴﻼﺩﻱ ﻭﻫﻮ ﺍﻟﺬﻱ ﺗﻮﻓﹼﻰ ﻓﻴـﻪ‬ ‫ﺫﻟﻚ ﺍﻟﺸﻴﺦ‪.‬‬

‫‪(188) - Mohammad Hussain Khali’ Hj Awang , Kelantan dari zaman ke zaman- ke zaman,pp.6.‬‬ ‫‪(189)- Mohd Naquib Al Attas,The Correct Date of Trengganu Inscription, pp. 7‬‬ ‫‪(190)- D.G.E.Hall 1968,A History of South East Asia,pp. 206‬‬ ‫‪(191)- Brian Harrison 1968,Southeast : A Short History, pp.53‬‬

‫ﺍﺑﻨﻮﻝ ﻋﺰﱄ ﺇﺑﺮﺍﻫﻴﻢ ‪87 -‬‬

‫ﻣﺴﲑﺓ ﺍﻟﻘﻀﺎﺀ ﺍﻻﺳﻼﻣﻲ ﰲ ﻣﺎﻟﻴﺰﻳﺎ‬ ‫ﻋﻠﻰ ﺍﺛﺮ ﺩﺧﻮﻝ ﺍﻻﺳﻼﻡ ﺃﺭﺽ ﻣﺎﻟﻴﺰﺍ ﻋﺪﻟﺖ ﻛﺜﲑﹰﺍ ﻣﻦ ﺍﻷﻋﺮﺍﻑ ﻭﺍﻟﺘﻘﺎﻟﻴﺪ ﻟﺘﺘﻨﺎﺳﺐ ﻣـﻊ ﺭﻭﺡ‬ ‫ﺍﻟﺸﺮﻉ ﻭﺍﻥ ﱂ ﺗﻜﻦ ﺑﻌﺪ ﻣﻨﻈﻤﺔ ﻭﻟﻜﻦ ﻛﺎﻧﺖ ‪‬ﺎ ﺗﺪﺍﺭ ﺷﺌﻮﻥ ﺍﳌﺴﻠﻤﲔ ﻓﻴﺤﻜﻢ ﺍﻟﻘﻀﺎﺓ ﺍﳌﺴﻠﻤﻮﻥ ﲟﺎ‬ ‫ﻋﺮﺽ ﻋﻠﻴﻬﻢ ﻣﻦ ﻗﻀﺎﻳﺎ ﺍﳌﺴﻠﻤﲔ‪.‬ﻭﳚﺪﺭ ﺑﺎﻟﺬﻛﺮﺃﻥ ﺗﻠﻚ ﺍﻟﻘﻮﺍﻧﲔ ﲣﺘﻠﻒ ﻣﻦ ﻭﻻﻳﺔ ﻷﺧﺮﻯ‪،‬ﻭﺃﻧﻪ ﱂ‬ ‫ﻳﻌﺪ ﳍﺎ ﻭﺟﻮﺩ ﺑﺸﻜﻞ ﻣﻨﻈﻢ ﻳﺮﺟﻊ ﺇﻟﻴﻬﺎ ﺍﻟﻘﺎﺿﻲ ﺣﻴﺚ ﻳـﺸﺎﺀ ﺇﻻ ﺑﻌـﺪ ﺩﺧـﻮﻝ ﺍﻹﺳـﺘﻌﻤﺎﺭ ﰲ‬ ‫ﺍﻟﺒﻼﺩ‪ (192) .‬ﻟﻘﺪ ﻛﺎﻥ ﺗﻨﻈﻴﻢ ﺍﻟﻘﻮﺍﻧﲔ ﺷﻜﻠ‪‬ﻴﹰﺎ ﻓﻠﻢ ﻳﺘﻌﺮﺽ ﺍﱃ ﺟﻮﻫﺮﺗﻠﻚ ﺍﻟﻘﻮﺍﻧﲔ‪ ،‬ﻭﻣﻮﺍﺩﻫـﺎ‪.‬ﺍ ﱠﻻ ﺃﻥ‬ ‫ﻫﻨﺎﻙ ﺑﻌﺾ ﺍﻟﺘﻌﺪﻳﻼﺕ ﺍﳌﺘﻼﺣﻘﺔ ﺍﺳﺘﺠﺎﺑﺔ ﻟﻮﺍﻗﻊ ﰲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ‪،‬ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﺃﺻﺒﺢ ﻭﺍﺿـﺤﹰﺎ ﻋـﺎﻡ‬ ‫‪ 1945‬ﻡ‪ ،‬ﺧﺎﺻﺔ ﺗﻘﻨﲔ ﺍﻟﻔﻘﻪ ﻓﻘﺪ ﺣﺼﻠﺖ ﺑﻌﺾ ﺍﻟﺘﻌﺪﻳﻼﺕ ﻣﻦ ﺣﲔ ﻵﺧﺮ ﳏﺎﻭﻟ ﹰﺔ ﻟﺘﻨﻈﻴﻢ ﺍﻟﻘﻮﺍﻧﲔ‬ ‫ﻟﺘﺴﺎﻳﺮ ﻣﻮﺍﻗﻊ ﺍ‪‬ﺘﻤﻊ ﺍﳌﻼﻳﻮﻱ ﰲ ﺗﻠﻚ ﺍﻟﻔﺘﺮﺓ‪.‬‬ ‫ﺃ( ﺍﻟﻘﻀﺎﺀ ﰲ ﻋﻬﺪ ﺣﻜﻮﻣﺔ ﺑﺎﺳﺎﻱ ﻭﺳﻠﻄﻨﺔ ﻣﻼﻳﻮ ﻣﻼﻛﺎ‪.‬‬ ‫ﺩﺍﻧﺖ ﺣﻜﻮﻣﺔ ﺑﺎﺳﺎﻱ ﰲ ﺳﻮﻣﻄﺮﺓ ﺑﺎﻹﺳﻼﻡ ﺑﻌﺪ ﺃﻥ ﺃﺳﻠﻢ ﺍﳌﻠﻚ ﻣﲑﺓ ﺳﻮﻟﻮ‪ ،‬ﺣﺎﻛﻢ ﺑﺎﺳـﺎﻱ‬ ‫ﺁﻧﺬﺍﻙ‪ .‬ﺑﺪﺃﺕ ﺭﺳﺎﻟﺔ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺗﻨﺘﺸﺮ ﰲ ﻣﻨﺎﻃﻖ ﳎﺎﻭﺭﺓ ﳍﺎ ﻭﺫﻟﻚ ﰲ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﻟﺚ ﻋـﺸﺮ‬ ‫ﻣﻴﻼﺩﻱ)‪ ،(193‬ﻭﻏ ‪‬ﲑ ﺍﳌﻠﻚ ﺇﲰﻪ ﺇﱃ " ﺍﳌﻠﻚ ﺍﻟﺼﺎﱀ " ﻭﺇﺳﺘﻤ ‪‬ﺮ ﻋﻠﻰ ﺍﳊﻜـﻢ ﰲ ﺣﻜﻮﻣـﺔ ﺑﺎﺳـﺎﻱ‬ ‫ﺍﻹﺳﻼﻣﻴﺔ ﺇﱃ ﺃﻥ ﻭﺍﻓﺎﻩ ﺍﻷﺟﻞ ﺍﶈﺘﻮﻡ ﰲ ﻋﺎﻡ ‪) 1298‬ﻫﻜﺬﺍ ﻧﻘﺶ ﻋﻠﻰ ﺷﺎﻫﺪ ﻗﱪﻩ( ‪(194).‬‬ ‫ﻫﺬﺍ‪ ،‬ﻭﺍﻧﺘﺸﺮ ﺍﻹﺳﻼﻡ ﺍﳊﻨﻴﻒ ﺑﺸﻜﻞ ﻣﻠﻤﻮﺱ ﻭﻭﺍﺿﺢ ﰲ ﲨﻴﻊ ﺃﺭﺟﺎﺀ ﺷﺒﻪ ﺟﺰﻳﺮﺓ ﻣﻼﻳـﻮ ﰲ‬ ‫ﺍﻟﻘﺮﻥ ﺍﳋﺎﻣﺲ ﻋﺸﺮ ﻣﻴﻼﺩﻱ‪ ،‬ﺑﻌﺪ ﺗﺒﲏ ﺣﻜﻮﻣﺔ ﻣﻼﻛﺎ ﺍﻹﺳﻼﻡ ﺣﻴﺚ ﻛﺎﻧﺖ ﺭﺋﺎﺳﺔ ﺍﻟﺪﻭﻟﺒﺔ ﻓﺘﻮﻟﺖ‬ ‫ﺍﳌﻤﻠﻜﺔ ﻣﻬﻤﺔ ﻧﺸﺮ ﺍﻻﺳﻼﻡ ﺑﻌﺪ ﻣﺎ ﺿﻌﻔﺖ ﺳﻠﻄﺔ ﺑﺎﺳﺎﻱ ‪ -‬ﺍﳌﺴﻤ‪‬ﻰ ﺑـ " ﺍﻟﺮﺟﻞ ﺍﻟﺼﺎﱀ"‪ -‬ﻓﺤﻠﺖ‬ ‫ﳏﻠﻬﺎ ﺳﻠﻄﻨﺔ ﻣﻼﻛﺎ‪ .‬ﻭ ﰲ ﻓﺘﺮﺓ ﻭﺟﻴﺰﺓ ﺇﺳﺘﻄﺎﻋﺖ ﻣﻼﻛﺎ ﺍﻟﻘﻴﺎﻡ ﺑﻨﺸﺮ ﺍﻹﺳﻼﻡ ﰲ ﺃﺭﺟﺎﺀ ﺷﺒﻪ ﺟﺰﻳﺮﺓ‬ ‫ﻣﻼﻳﻮ ﺑﻞ ﻭﰲ ﻭﻣﺪﻥ ﳎﺎﻭﺭﺓ ﳍﺎ‪ ،‬ﻭﻏﲑﻫﺎ‪.‬‬ ‫ﲢﻮﻟﺖ ﻣﻦ ﺑﻌﺪ ﻣﻼﻛﺎ ﻛﺄﻛﱪ ﻣﺮﻛﺰ ﻟﻠﺜﻘﺎﻓﺔ ﻭﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ‪،‬ﻓﻘﺎﻣﺖ ﺑﺘﻄﻮﻳﺮ ﺍﻟﻘـﻀﺎﺀ‬ ‫ﺃﻛﺜﺮ ﺣﻴﺚ ﺑﺪﺃﺕ ﻋﻤﻠﻴﺔ ﺗﻘﻨﲔ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﺟﻌﺘﻠﻪ ﻗﺎﻧﻮﻧﹰﺎ ﻣﺘﺒﻌﹰﺎ ﰲ ﺍﻟﺪﻭﻟﺔ ﻭﲰـﻲ "ﺑﺄﺣﻜـﺎﻡ‬ ‫ﻗﺎﻧﻮﻥ ﻣﻼﻛﺎ " ﺃﻭ " ﻗﺎﻧﻮﻥ ﻣﻼﻛﺎ ")‪ . (195‬ﻟﻘﺪ ﺑﺪﺃ ﻫﺬﺍ ﺍﳌﺸﺮﻭﻉ ﺍﻟﻘﺎﻧﻮﱐ ﰲ ﻋﻬﺪ ﺍﻟﺴﻠﻄﺎﻥ ﳏﻤـﺪ‬ ‫ﺷﺎﺓ )‪ 1445-1422‬ﻡ(‪ ،‬ﻭﺍﺳﺘﻤﺮﻛﺬﻟﻚ ﺍﱃ ﺃﻥ ﺃﺧﺮﺝ ﺫﻟﻚ ﺍﻟﻘﺎﻧﻮﻥ ﺑـﺸﻜﻞ ﺃﻛﻤـﻞ ﻭ ﺃﰎ ﰲ‬ ‫ﻋﻬﺪ ﺍﻟﺴﻠﻄﺎﻥ ﻣﻈﻔﹶﺮ ﺷﺎﺓ )‪ 1458-1445‬ﻡ(‪.‬‬

‫‪-‬‬

‫‪Hickling R.H,The Origins of The Malaysian Bench,pp.24,Buss - Tjen,A Malay‬‬

‫)‪(192‬‬

‫‪Studies,pp.248.‬‬ ‫‪(193)- A.H.Hill,Hikayat Raja - Raja Pasai, (1) 1-24, pp. 58-60‬‬ ‫‪S.Q.Fatimi 1963 ,Islam Comes To Malaysia,Singapore : Malaysian Sosiological Research‬‬

‫)‪ -(195‬ﺇﺳﻢ ﻫﺬﺍ ﺍﻟﻘﺎﻧﻮﻥ ﺑﺎﻕ ﰲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﱂ ﺗﺘﺮﺟﻢ ﺇﱃ ﺍﻟﻠﻐﺔ ﺍﳌﺎﻟﻴﺰﻳﺔ‪.‬‬

‫‪(194)-‬‬

‫‪Institute,pp.26‬‬

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‫‪ISoIT‬‬

‫ﺃﻋﺘﱪ ﺫﻟﻚ ﺍﻟﺘﻄﻮﺭ ﳏﺎﻭﻟ ﹰﺔ ﺟﺎﺩﺓ ﻟﻠﺘﻮﻓﻴﻖ ﺑﲔ ﺍﻟﻘﻮﺍﻧﲔ ﺍﻟﻌﺮﻓﻴﺔ ﺍﳌﻼﻳﻮﻳﺔ ﻭﺍﻟﺘﺸﺮﻳﻌﺎﻻﺳﻼﻣﻲ‪ .‬ﻭﻛﺎﻥ‬ ‫ﺍ‪‬ﺘﻤﻊ ﺍﳌﻼﻳﻮﻱ ﻳﻄﺒﻖ ﻧﻮﻋﲔ ﻣﻦ ﺍﻟﻘﺎﻧﻮﻥ ﺍﻟﻌﺮﰲ‪ ،‬ﳘﺎ ﺍﻟﻌﺮﻑ ﲤﻨﺠـﻮﻧﺞ ‪(THE PATRIARCHAL‬‬ ‫)‪ MALAY CUSTOMARY LAW‬ﻭﻗﺎﻧﻮﻥ ﻋـﺮﻑ ﺑﺎﺑﺎﺗﻴـﻪ ‪(THE MATRILLINEAL MALAY‬‬ ‫)‪.CUSTOMARY LAW‬ﱂ ﻳﺒﻌﺪ ﻛﺜﲑﹰﺍ ﻋﻦ ﺭﻭﺡ ﺍﻟﺸﺮﻉ ﻛﻤﺎ ﺫﻛﺮ ﻭﻟﻴﺎﻡ ﻭﺃﻟﻔﺮﻳﺪ ﺭﻭﺑـﲔ ﻭﳘـﺎ‬ ‫ﺑﺎﺣﺜﺎﻥ ﻏﺮﺑﻴﺎﻥ ﺃﻥ ﻗﺎﻧﻮﻥ ﻣﻼﻛﺎ ﻗﺎﺋﻢ ﻋﻠﻰ ﺃﺳﺲ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ﻭﻏﲑﻩ ﻣﻦ ﺃﻋﺮﺍﻑ ﻣﺘﺒﻌﺔ )‪.(196‬‬ ‫ﺺ ﻗﺎﻧﻮﻥ ﻣﻼﻛﺎ ﺇﻟﺰﺍﻡ ﺍﻟﻘﻀﺎﺓ ﺑﺘﻀﻤﲔ ﺃﺣﻜﺎﻣﻬﻢ ﲨﻴﻌﹰﺎ ﻋﺒﺎﺭﺓ )‪...‬ﻭﻓﻘﹰﺎ ﻟﺸﺮﻉ ﺍﷲ ﻭﺍﻷﺩﻟﺔ‬ ‫ﻟﻘﺪ ﻧ ‪‬‬ ‫‪197‬‬ ‫ﺍﻟﻘﺮﺁﻧﻴﺔ ﻭﺷﺮﻑ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ‪ ( )(...‬ﻣﻦ ﺍﻟﺴﻤﺎﺕ ﺍﳌﻤﻴﺰﺓ ﳍﺬﺍ ﺍﻟﻘـﺎﻧﻮﻥ "‬ ‫ﻗﺎﻧﻮﻥ ﻣﻼﻛﺎ " ﺃﻧ‪‬ﻪ ﺍﻋﺘﻤﺪ ﺍﳌﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ ﻣﺬﻫﺒﹰﺎ ﻟﻠﻘﺎﻧﻮﻥ ﻭﺍﻟﺪﻭﻟﺔ‪ ،‬ﻓﺄﺣﻜﺎﻡ ﺍﻟﺰﻭﺍﺝ ﻭﺍﻟﻄﹼﻼﻕ ﻋﻠﻰ‬ ‫ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ‪،‬ﻛﺎﻧﺖ ﺗﺴﺘﺴﻘﻰ ﻣﻦ ﻛﺘﺎﺏ ﻣﱳ ﺍﻟﻐﺎﻳﺔ ﻭﺍﻟﺘﻘﺮﻳﺐ ﻷﰊ ﺷﺠﺎﻉ ﺍﻟﺸﺎﻓﻌﻲ‪ .‬ﺃﻣﺎ ﺍﳌﻌـﺎﻣﻼﺕ‬ ‫ﻓﻜﺎﻧﺖ ﺃﺣﻜﺎﻣﻬﺎ ﺍﻟﻘﺎﻧﻮﻧﻴﺔ ﻣﺘﺮﲨﺔ ﻣﺒﺎﺷﺮﺓ ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﻔﺘﺢ ﺍﻟﻘﺮﻳﺐ ﻹﺑﻦ ﺍﻟﻘﺎﺳﻢ ﺍﻟﻐﺎﺯﻱ ﻭﻛﺘـﺎﺏ‬ ‫ﺣﺎﺷﻴﺔ ﺍﻟﺒﺎﺟﻮﺭﻱ ﻋﻠﻰ ﺍﻟﻔﺘﺢ ﺍﻟﻘﺮﻳﺐ ﻹﺑﺮﺍﻫﻴﻢ ﺍﻟﺒﺎﺟﻮﺭﻱ )‪.(198‬ﻛﺬﻟﻚ ﺍﳊﺎﻝ ﰲ ﻗﺎﻧﻮﻥ ﻭﻻﻳﺔ ﺑﺎﻫﺎﻧﺞ‬ ‫ﺍﻟﺬﻱ ﻭﺿﻊ ﰲ ﻋﻬﺪ ﺍﻟﺴﻠﻄﺎﻥ ﻋﺒﺪ ﺍﻟﻐﻔﺎﺭ )‪1614-1592‬ﻡ( ﻭﰲ ﺭﺳﺎﻟﺔ ﺣﻜﻢ ﺍﻟﻘﺎﻧﻮﻥ ‪1953‬ﻡ‬ ‫ﺍﳌﻄﺒﻘﺔ ﻟﺪﻯ ﺍﻟﺪﻭﻟﺔ ‪ -‬ﺑﺪﺃ ﺗﺄﺛﲑ ﺍﻟﻌﺮﻑ ﰲ ﺗﺸﻜﻴﻞ ﺍﻷﺣﻜﺎﻡ ﻳﻀﻌﻒ‪ ،‬ﻭﲤﻜﻨﺖ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳـﻼﻣﻴﺔ‬ ‫ﻣﻦ ﺍﻟﻮﻗﻮﻑ ﺃﻣﺎﻡ ﲨﻴﻊ ﺍﻟﺘﺤﺪﻳﺎﺕ ﺍﻟﺮﺍﻫﻨﺔ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﺗﱪﺯ ﻋﻈﻤﺔ ﺍﻹﺳﻼﻡ ﰲ ﻋﻤﻠﻴﺔ ﺍﻟﺘﻘﻨﲔ‪ ،‬ﺣﻴـﺚ‬ ‫ﺟﻌﻠﺖ ﻟﻪ ﻣﻜﺎﻧﺔ ﻋﺎﻟﻴﺔ ﺗﻠﻴﻖ ﺑﻌﻈﻤﺘﻪ‪.‬‬ ‫ﺗﱪﺯ ﺃﳘﻴﺔ ﺩﺭﺍﺳﺔ ﺗﺎﺭﻳﺦ ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺎﻧﻮﻥ ﰲ ﻣﻼﻛﺎ‪ ،‬ﰲ ﺍﻟﻘﺮﻥ ﺍﳋﺎﻣﺲ ﻋﺸﺮ‪ ،‬ﻭﰲ ﺃﻭﺍﺋـﻞ‬ ‫ﺍﻟﻘﺮﻥ ﺍﻟﺴﺎﺩﺱ ﻋﺸﺮﰲ ﻛﻮ‪‬ﺎ ﱂ ﺗﺆﺭ‪‬ﺥ ﺑﺪﺍﻳﺔ ﻛﺘﺎﺑﺔ ﺍﻟﻘﻮﺍﻧﲔ ﻓﺤﺴﺐ‪ ،‬ﺑﻞ ﺗﻌﺮﻑ ﺧﻄﻰ ﺗﻄﻮﺭ ﺍﻟﺘﻨﻈﻴﻢ‬ ‫ﺍﻟﺘﻨﻈﻴﻢ ﺍﻟﻘﻀﺎﺋﻲ ﻟﻠﺪﻭﻟﺔ ﻋﱪ ﺍﻟﺘﺎﺭﻳﺦ‪.‬ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﻳﺆﻛﱢﺪ ﺿﺮﻭﺭﺓ ﻣﺮﺍﻋﺎﺓ ﻣﻔﻬﻮﻡ ﺍﻟﻘﻮﺍﻧﲔ ﻭﺍﻷﻋـﺮﻑ‬ ‫ﻭﻣﻌﺎﻳﺸﺔ ﺍﻟﻘﻀﺎﺀ ﻭﺗﻘﺪﻳﺮﻩ ﻟﻮﺟﻬﺔ ﻧﻈﺮ ﺍ‪‬ﺘﻤﻊ ﺍﻟﻘﺎﺋﻢ ﰲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ‪(199).‬ﻭﻣﺮﻭﻧﺔ ﻣﺴﺎﻳﺮﺗﻪ‪ .‬ﻭﺟـﺪﻳﺮ‬ ‫ﺑﺎﻻﺷﺎﺭﺓ ﺍﱃ ﺃﻧ‪‬ﻪ ﻭﻟﺴﻠﻄﺎﻥ ﺍﻟﺪﻭﻟﺔ ﻳﻮﻣﻬﺎ ﻗﻮﺓ ﰲ ﺻﻴﺎﻏﺔ ﺍﻟﻘﻮﺍﻧﲔ ﻭﺳﻨﻬﺎ‪ ،‬ﳍﺬﺍ ﻳﺘﻌﺘﱪ ﺍﻟﺴﻠﻄﺎﻥ ﻣﺼﺪﺭﹰﺍ‬ ‫ﻣﻦ ﻣﺼﺎﺩﺭ ﺗﺸﺮﻳﻊ ﺍﻟﻘﻮﺍﻧﲔ ﻭﻋﻠﻴﻪ ﻳﺸﻜﻞ ﺍ‪‬ﺘﻤﻊ ﻭﻳﻜﻮﻥ ﺧﺎﺿﻌﹰﺎ ﻟﺴﻠﻄﺎﺗﻪ ﺍﻟﻔﺮﺩﻳﺔ‪ .‬ﻟﺬﻟﻚ ﻓﺎﻟﺘﺎﺭﻳﺦ‬ ‫ﺍﳌﻼﻳﻮﻱ ﻛﺎﻥ ﻳﺘﻤﺘﻊ ﺑﻘﻴﻢ ﻏﲑ ﻣﻜﺘﻮﺑﺔ ﻣﻦ ﺍﻟﻘﻮﺍﻧﲔ ﺍﳌﺘﺒﻌﺔ ﻣﻨﺬ ‪ 18‬ﻗﺮﻧﺎﹰ‪،‬ﻓﺄﺻﺒﺤﺖ ﲨﻴـﻊ ﺍﻟﺘﻘﺎﻟﻴـﺪ‬ ‫ﺍﳌﻮﺟﻮﺩﺓ‪ ،‬ﻭﺍﳌﺴﺘﺨﺪﻣﺔ ﻟﺪﻯ ﺍ‪‬ﺘﻤﻊ‪ ،‬ﺫﺍﺕ ﻗﻴﻤﺔ ﻗﺎﻧﻮﻧﻴﺔ‪ ،‬ﻫﺬﻩ ﺍﻟﻌﺎﺩﺍﺕ ﻭﺍﻟﺘﻘﺎﻟﻴﺪ ﺻﺎﺩﺭﺓ ﻣﻦ ﺳﻠﻄﺎﻥ‬ ‫ﺍﻟﺪﻭﻟﺔ‪ ،‬ﺬﺍ ﻳﺼﺒﺢ ﺍﻟﺴﻠﻄﺎﻥ ﻣﺼﺪﺭﹰﺍ ﻣﻦ ﻣﺼﺎﺩﺭ ﺍﻟﺘﺸﺮﻳﻊ ﻟﻠﻤﺠﺘﻤﻊ)‪.(200‬‬

‫‪(3) _ Alfred R. Rubin, /,The International Personality Of Malays Peninsular : A Study International‬‬ ‫‪Law Of Imperialism pp.6,William R.Roff 1976,The Origin Malay Nationalism,pp.7‬‬ ‫‪(197)- Liaw Yock Fang 1976,Undang-Undang Melaka , pp.muqaddimah‬‬ ‫‪(198)- Ibid ,Muqaddimah‬‬ ‫‪(199)-Ahmad Ibrahim dan Ahilemah Joned 1992 Sistem Undang-Undang Di Malaysia, pp.10‬‬ ‫‪(200)- Yusuf Iskandar dan Abd Rahman Kaeh 1978, Sejarah Melayu ,PP. 67-68‬‬

‫ﺍﺑﻨﻮﻝ ﻋﺰﱄ ﺇﺑﺮﺍﻫﻴﻢ ‪89 -‬‬

‫ﻟﻘﺪ ﻇﻬﺮﺕ ﺃﺣﻴﺎﻧﹰﺎ ﺻﻮﺭ ﻣﻦ ﺍﻟﻈﻠﻢ ﰲ ﺍﻟﺪﻭﻟﺔ ﻧﺘﻴﺠﺔ ﺍﻟﺪﻛﺘﺎﺗﻮﺭﻳﺔ ﺍﻟﻔﺮﺩﻳﺔ ﺍﻟﱵ ﺳﻠﻜﻬﺎ ﺑﻌـﺾ‬ ‫ﺍﻟﺴﻼﻃﲔ ﺳﺎﺑﻘﹰﺎ ﻋﻠﻰ ﻣﺮ ﺍﻟﻌﺼﻮﺭ‪ .‬ﻓﻠﻘﺪ ﻛﺎﻥ ﺍﳌﻠﻚ ﳛﻜﻢ ﻛﻴﻒ ﻳﺸﺎﺀ ﻭﻟﻪ ﺳﻠﻄﺔ ﻣﻄﻠﻘﺔ‪ ،‬ﺗـﺸﺮﻳﻌﻴﺔ‬ ‫ﻭﺗﻨﻔﻴﺬﻳﺔ‪ ،‬ﻭﺍﻟﻮﺯﺭﺍﺀ ﳍﻢ ﺻﻼﺣﻴﺔ ﻭﺳﻠﻄﺔ ﺧﺎﺻﺔ ‪‬ﺧﻮﳍﺎ ﺍﳌﻠﻚ ﳍﻢ‪ ،‬ﻭﻟﻜﻦ ﳜﺘﻠﻒ ﺫﻟـﻚ ﺍﻟﺘﺨﻮﻳـﻞ‬ ‫ﺣﺴﺐ ﺍﳌﻠﻚ ﺍﳊﺎﻛﻢ‪ (201).‬ﻓﻬﻲ ﺍﺫﻥ ﺗﺘﻔﺎﻭﺕ ﻗﻮﺓ ﻭﺿﻌﻔﹰﺎ‪.‬‬ ‫ﻭﳑﺎ ﻳﺆﻛﱟﺪ ﺫﻟﻚ ﺃﻧﻪ ﺑﻌﺪ ﺃﻥ ﺇﺳﺘﻮﻟﺖ ﺣﻜﻮﻣﺔ ﻣﻼﻛﺎ ﻋﻠﻰ ﺍﳊﻜﻢ ﻣﻨﺬ ﻋﺎﻡ ‪ 1400‬ﺑﻌﺪ ﺍﳌﻴﻼﺩ‪،‬‬ ‫ﻭﻛﻮ‪‬ﺎ ﻣﻦ ﺃﻫﻢ ﺍﳌﻮﺍﱐﺀ ﺍﻟﺘﺠﺎﺭﻳﺔ ﰲ ﺗﻠﻚ ﺍﻟﻔﺘﺮﺓ‪ ،‬ﺳﻬﻞ ﻋﻤﻠﻴﺔ ﺇﻧﺘﺸﺎﺭ ﺍﻹﺳﻼﻡ ﻭﻣﺒﺎﺩﺋﻪ ﺍﻟﻘﺎﻧﻮﻧﻴـﺔ ﰲ‬ ‫ﺍﳌﻨﻄﻘﺔ‪ .‬ﻭﺑﻌﺪ ﺇﺳﻼﻡ ﺣﺎﻛﻢ ﻣﻼﻛﺎ‪ ،‬ﻏﲑ ﻟﻘﺒﻪ ﺍﻟﻘﺪﱘ ﺍﳍﻨـﺪﻱ )‪ (SRI MAHARAJA‬ﺇﱃ ﻟﻘـﺐ "‬ ‫ﺳﻠﻄﺎﻥ " ﺍﻟﺬﻱ ﻳﻌﺘﱪ ﺧﻠﻴﻔﺔ ﺍﷲ ﻋﻠﻰ ﻭﺟﻪ ﺍﻷﺭﺽ ﻭﻳﻠﻘﺐ ﺃﻳﻀﹰﺎ ﺑﺄﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻭﻇﻞ ﺍﷲ ﰲ ﺍﻟﻌـﺎﱂ‪،‬‬ ‫ﺑﻌﺪ ﳎﻲﺀ ﺍﻹﺳﻼﻡ ﰲ ﻫﺬﻩ ﺍﻟﺴﻠﻄﻨﺔ ﻃﺒﻘﺖ ﻗﻮﺍﻧﲔ ﺇﺳﻼﻣﻴﺔ ﻭﻗﻮﺍﻧﲔ ﻋﺮﻓﻴﺔ ﺑﺸﻜﻞ ﺇﻟﺰﺍﻣﻲ‪(202) .‬ﻟﺬﻟﻚ‬ ‫ﺍﺳﺘﻤﺪﺕ ﺍﻷﻋﺮﺍﻑ ﻗﻮ‪‬ﺎ ﻣﻦ ﺍﻟﺴﻠﻄﺎﻥ ﻓﺼﺎﺭﺕ ﺟﺰﺀﹰﺍ ﻣﻦ ﺍﻟﻘﺎﻧﻮﻥ ﻛﻤﺎ ﺫﻛﺮﻧﺎ‪.‬‬ ‫ﻭﻣﻦ ﺍﻷﺩﻟﺔ ﻋﻠﻰ ﺫﻟﻚ ﺃﻧﻪ ﰲ ﺃﻭﺍﺧﺮ ﺣﻜﻢ ﻫﺬﻩ ﺍﻟﺴﻠﻄﻨﺔ ﻭﺟﺪﺕ ﺍﻟﻘﻮﺍﻧﲔ ﺍﳌﻜﺘﻮﺑﺔ‪ ،‬ﻭﻫﻲ ﻣﺰﻳﺞ‬ ‫ﺑﲔ ﻗﻮﺍﻧﲔ ﻋﺮﻓﻴﺔ ﻣﻼﻳﻮﻳﺔ ﻗﺪﳝﺔ ﻭﺑﲔ ﻗﻮﺍﻧﲔ ﺇﺳﻼﻣﻴﺔ ﻣﻦ ﺍﳌﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﻭﻫﻮ " ﻗﺎﻧﻮﻥ ﻣﻼﻛﺎ " ﻭ‬ ‫ﻼ ﻗﺎﻧﻮﻧﻴﺎﹰ‪ ،‬ﻭﳝﺘﺪ ﺇﺧﺘﺼﺎﺻﻪ ﻋﻠﻰ ﲨﻴﻊ ﺃﺭﺟﺎﺀ‬ ‫" ﺍﻟﻘﺎﻧﻮﻥ ﺍﻟﺒﺤﺮﻱ ﻣﻼﻛﺎ " ﺍﻟﺬﻱ ﻳﺘﻜﻮﻥ ﻣﻦ ‪ 44‬ﻓﺼ ﹰ‬ ‫ﺳﻠﻄﻨﺔ ﻣﻼﻛﺎ‪ ،‬ﻣﻦ ﺍﻷ‪‬ﺎﺭ‪ ،‬ﻭﺍﻟﻐﺎﺑﺎﺕ )‪(203‬ﻭﻳﻨﺺ ﺫﻟﻚ ﺍﻟﻘﺎﻧﻮﻥ ﻛﻞ ﻣﺎ ﻳﺘﻌﻠـﻖ ﲟـﺴﺌﻮﻟﻴﺔ ﺍﳌﻠـﻚ‪،‬‬ ‫ﻭﺍﻟﻮﺯﺭﺍﺀ‪ ،‬ﻭﺃﻧﻮﺍﻉ ﺍﶈﻈﻮﺭﺍﺕ ﺍﻟﱵ ﻻ ﳚﻮﺯ ﺇﺭﺗﻜﺎ‪‬ﺎ ﰲ ﺍ‪‬ﺘﻤﻊ‪ ،‬ﻭﺑﻴﺎﻥ ﺍﻟﻌﻘﻮﺑـﺎﺕ ﻋﻠـﻰ ﺍﳉـﺮﺍﺋﻢ‬ ‫ﻭﺍﳉﻨﺎﻳﺎﺕ‪ ،‬ﻭﺍﻷﺣﻜﺎﻡ ﺍﻷﺳﺮﻳﺔ )ﺍﻷﺣﻮﺍﻝ ﺍﻟﺸﺨﺼﻴﺔ( ﻭﻏﲑﻫﺎ ‪(204).‬‬ ‫ﺃﻣ‪‬ﺎ ﺍﻟﻘﺎﻧﻮﻥ ﺍﻟﺒﺤﺮﻱ ﻣﻼﻛﺎ‪ ،‬ﻓﻬﻮ ﻳﺘﻜﻮﻥ ﻣﻦ ‪ 25‬ﻓﺼﻼ ﻗﺎﻧﻮﻧﻴﺎﹰ‪ ،‬ﻛﻠﻬﺎ ﻣﺘﻌﻠﻘﻪ ﲟﺴﺎﺋﻞ ﲝﺮﻳﺔ‪ ،‬ﻣﻦ‬ ‫ﻣﺴﺌﻮﻟﻴﺔ ﺭﺅﺳﺎﺀ ﺍﻟﺒﻮﺍﺧﺮ‪ ،‬ﻭﺃﺻﻮﻝ ﺍﻟﺮﺣﻠﺔ ﺍﻟﺒﺤﺮﻳﺔ ﻭﺁﺩﺍ‪‬ﺎ‪ ،‬ﻭﺇﺧﺘﺼﺎﺹ ﺍﻟﻘﺒﻄﺎﻥ ﻭﺍﻟﻌﻘﻮﺑﺎﺕ ﺍﳌﺘﺮﺗﺒﺔ‬ ‫ﻋﻠﻰ ﺍﳉﺮﺍﺋﻢ ﺍﻟﺒﺤﺮﻳﺔ)‪ .(205‬ﻭﺇﺫﺍ ﻧﻈﺮﻧﺎ ﺇﱃ " ﺃﺣﻜﺎﻡ ﻗﺎﻧﻮﻥ ﻣﻼﻛﺎ "‪ ،‬ﳒﺪ ﺃ‪‬ﺎ ﻣﺴﺘﻘﺎﺓ ﻣﻦ ﺍﳌـﺬﻫﺐ‬ ‫ﺍﻟﺸﺎﻓﻌﻰ ﺧﺎﺻ ﹰﺔ ﻗﺎﻧﻮﻥ ﺍﻷﺣﻮﺍﻝ ﺍﻟﺸﺨﺼﻴﺔ‪ ،‬ﻓﻤﺼﺪﺭ ﺍﻷﺣﻜﺎﻡ ﺑﺎﻻﺿﺎﻓﺔ ﺍﱃ ﺍﻟﻘﺎﻧﻮﻥ ﺍﻟﻌﺮﰲ ‪ -‬ﻛﻤـﺎ‬ ‫ﺃﺳﻠﻔﻨﺎ ‪ -‬ﻓﺒﺎﳌﻘﺎﺭﻧﺔ ﻣﻊ ﺍﻟﻘﺎﻧﻮﻥ ﺍﻟﺒﺤﺮﻱ ﻣﻼﻛﺎ ﳒﺪ ﺃ ﱠﻥ ﺃﺣﻜﺎﻡ ﻗﺎﻧﻮﻥ ﻣﻼﻛﺎ ﺃﻛﺜﺮ ﲤﺴﻜﹰﺎ ﺑﺎﻟﻔﻘـﻪ‬ ‫ﻼ ﻣﻦ ﻓﺼﻮﻟﻪ ﺍﻷﺭﺑﻌﺔ ﻭﺍﻷﺭﺑﻌﲔ‪ ،‬ﻣﺴﺘﻨﺒﻄ ﹰﺔ ﻣﻦ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﰲ‬ ‫ﺍﻹﺳﻼﻣﻲ ﺣﻴﺚ ﳒﺪ ‪ 18‬ﻓﺼ ﹰ‬

‫‪(201)- Winsted R.O 1966,Malaya And Its History, London,Pp.100 - Winsted R.O 1950, The Malays,‬‬ ‫‪,P.100‬‬ ‫‪(202)- Abdul Hamid Omar 1994,The Judiciary in Malaysia,pp.2‬‬ ‫‪(203)- Liaw Yock Pang (Ed) 1976, Undang-Undang Melaka, Fasal 0.1, Pp.62‬‬ ‫‪Mohd Yusuf Hashim (T.Th) Islam Dan Sejarah Perundangan Melaka,Dalam Islam Di‬‬

‫‪(204)-‬‬

‫‪Malaysia,Pp.5-6.Abdul Halim El Muhammady,Peranan Pusat Pengajian Tinggi kearah perlaksanaan‬‬ ‫‪undang-undang Islam di Malaysia,pp.105‬‬ ‫‪Mohd Yusuf Hashim (T.Th) Islam Dan Sejarah Perundangan Melaka,Dalam Islam Di‬‬

‫‪(205)-‬‬

‫‪Malaysia,pp.5-6‬‬

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‫‪ISoIT‬‬

‫ﻼ ﰲ ﺍﻟﻘﺎﻧﻮﻥ ﺍﻟﺒﺤﺮﻱ ﻣﻼﻛﺎ ﻣـﺄﺧﻮﺫﹰﺍ ﻣـﻦ ﺍﻟﻔﻘـﻪ‬ ‫ﻼ ﻭﺍﺣﺪﹰﺍ ﻓﻘﻂ ﻣﻦ ﺑﲔ ‪ 25‬ﻓﺼ ﹰ‬ ‫ﺣﲔ ﳒﺪ ﻓﺼ ﹰ‬ ‫ﺍﻹﺳﻼﻣﻲ )‪.(206‬ﻓﻬﻨﺎﻙ ﺷﺒﻪ ﺍﻧﻔﺼﺎﻟﻴﺔ ﺑﲔ ﺍﻟﺒﺤﺮﻱ ﺍﻟﺬﻱ ﺃﻗﺮﺏ ﺍﱃ ﺍﻟﻘﺎﻧﻮﻥ ﺍﻟﻌﺮﰲ ﻋﻦ ﻗﺎﻧﻮﻥ ﻣﻼﻛﺎ"‪.‬‬ ‫ﻋﻠﻰ ﺃﻳﺔ ﺣﺎﻝ ﻛﻞ ﺫﻟﻚ ﻳﺪﻝ ﻋﻠﻰ ﺍﻟﺘﺄﺛﺮ ﺍﻟﻘﻮﻱ ﰱ ﺍﻟﺘﻨﻈﻴﻢ ﺍﻟﻘﺎﻧﻮﱐ ﰲ ﻣﻼﻛﺎ ﺑﺎﻹﺳـﻼﻡ ﻭﺇﻥ‬ ‫ﻛﺎﻥ ﺑﺼﻔﺔ ﻧﺎﻗﺼﺔ‪ ،‬ﻭﺃﻗﺼﺪ ﺑﺎﻟﻨﻘﺺ ﻫﻨﺎ‪ ،‬ﺃﻥ ﺍﻹﻋﺘﻤﺎﺩ ﻋﻠﻰ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﱂ ﻳﻜﻦ ﴰﻮﻟﻴﺎﹰ‪ ،‬ﺑﻞ‬ ‫ﻛﺎﻥ ﺑﺼﻮﺭﺓ ﺳﻄﺤﻴﺔ‪ ،‬ﺩﻭﻥ ﻣﺮﺍﻋﺎﺓ ﺍﻟﻌﻠﻞ‪ ،‬ﻭﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭﻣﺂﻻﺕ ﺍﻷﻓﻌﺎﻝ ﺍﳌﻌﺘﱪﺓ ﺷﺮﻋﺎﹰ‪ ،‬ﻛﻤﺎ‬ ‫ﻫﻮ ﺍﳌﻘﺮﺭ ﺃﺻﻮﻟﻴﺎﹰ‪ ،‬ﳑﺎ ﻳﺼﻮﺭ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻛﺄ‪‬ﺎ ﺟﺎﻣﺪﺓ ﻭﳎﺮﺩﺓ ﻣﻦ ﺍﳌﺮﻭﻧﺔ‪ ،‬ﺣـﱴ ﰲ ﻧﻈـﺮ‬ ‫ﺍﻟﻘﻀﺎﺓ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻳﻘﻮﻣﻮﻥ ﺑﺈﺻﺪﺍﺭ ﺃﺣﻜﺎﻣﻬﻢ ﻭﻓﻘﻬﺎ‪.‬‬ ‫ﻓﺬﻟﻚ ﺍﻻﳓﻴﺎﺯ ﺃﺩﻯ ﺍﱃ ﺗﺄﺛﺮ ﺍﻟﻘﻀﺎﺀ ﻳﻮﻣﻬﺎ ﺑﺸﻜﻞ ﻭﺍﺿﺢ‪ ،‬ﻓﻌﻨﺪ ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻷﺣﻜـﺎﻡ‬ ‫ﻼ ﻭﺗﻠﻄﻔﹰﺎ ﻣﻦ‬ ‫ﺍﻟﻔﻘﻬﻴﺔ ﻭﺍﻟﻘﻮﺍﻧﲔ ﺍﻟﻌﺮﻓﻴﺔ‪ ،‬ﻳﻠﺠﺄ ﺍﻟﻘﻀﺎﺓ ﺇﱃ ﺍﻷﺣﻜﺎﻡ ﺍﻟﻌﺮﻓﻴﺔ‪ ،‬ﺇﺫ ﻳﺮﻭﻥ ﺃ‪‬ﺎ ﺃﻛﺜﺮ ﺗﺴﺎﻫ ﹰ‬ ‫ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﺑﻞ ﻳﻜﻮﻥ ﺍﻟﻘﺎﺿﻲ ﳐﲑﹰﺍ ﰱ ﺣﺪ ﺍﻟﺴﺮﻗﺔ ﺑﲔ ﺃﻥ ﳛﻜﻢ ﺑﺄﺣﺪ ﺍﻟﻘﺎﻧﻮﻧﲔ" ﺍﻟﻌﺮﰲ ﺃﻭ‬ ‫ﺍﻟﺸﺮﻋﻲ"‪ .‬ﻓﺎﻟﻘﺎﻧﻮﻥ ﺍﻟﻌﺮﰲ ﻳﻘﻀﻲ ﻋﻠﻰ ﺍﻟﺴﺎﺭﻕ ﺑﺎﻟﻐﺮﺍﻣﺔ ﻓﻘﻂ ﺑﻴﻨﻤﺎ ﳛﻜﻢ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﺑﻘﻄﻊ ﻳﺪ‬ ‫ﺍﻟﺴﺎﺭﻕ‪ .‬ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﺃﻟﻘﻰ ﺑﻈﻼﻟﻪ ﻋﻠﻰ ﻋﺪﺩ ﻣﻦ ﻗﻮﺍﻧﲔ ﺍﻟﻮﻻﻳﺎﺕ ﻳﻮﻣﻬﺎ‪ ،‬ﻓﻤـﺜ ﹰ‬ ‫ﻼ ﻗـﺎﻧﻮﻥ ﻣﻼﻛـﺎ‬ ‫ﻭﺍﻟﻘﺎﻧﻮﻥ ﺍﻟﺒﺤﺮﻱ ﻣﻼﻛﺎ ﻛﺎﻧﺎ ﻳﺘﺮﻛﺎﻥ ﺃﺛﺎﺭﹰﺍ ﺍﳚﺎﺑﻴ ﹰﺔ ﻭﻭﺍﺿﺤ ﹰﺔ ﰲ ﻗﻮﺍﻧﲔ ﺃﺧـﺮﻯ ﻟﻌـﺪﺓ ﺍﻟﻮﻻﻳـﺎﺕ‬ ‫ﺍﳌﻼﻳﻮﻳﺔ ﺑﻌﺪ ﺫﻟﻚ )‪ ،(207‬ﻣﻨﻬﺎ‪ :‬ﻗﺎﻧﻮﻥ ﻭﻻﻳﺔ ﺑﺎﻫﺎﻧﺞ ‪ ،1596‬ﻭﻗﺎﻧﻮﻥ ﻭﻻﻳﺔ ﻗﺪﺡ ﻣـﻦ ‪ 1605‬ﺍﱃ‬ ‫‪ ،1784‬ﻭﻗﺎﻧﻮﻥ ﻭﻻﻳﺔ ﺟﻮﻫﺮ ‪ ،1789‬ﻭﻗﺎﻧﻮﻥ ‪ 99‬ﻟﻮﻻﻳﺔ ﺑﲑﺍﻕ ‪(208).1878‬‬ ‫ﺏ( ﺍﻟﻘﻀﺎﺀ ﰲ ﻋﻬﺪ ﺍﻻﺳﺘﻌﻤﺎﺭ ﺍﻟﱪﺗﻐﺎﱄ‬ ‫ﳌﺎ ﺃﺳﻘﻂ ﺍﻟﱪﺗﻐﺎﻝ ﺳﻠﻄﻨﺔ ﻣﻼﻛﺎ‪ ،‬ﺑﻘﻴﺎﺩﺓ ﺭﺟﻞ ﻳﺪﻯ ﺑـ‪، AL FANSO DE AL BUQUERQUE‬‬ ‫ﻭﺍ‪‬ﺎﺭﺕ ﺍﻷﻣﱪﻃﻮﺭﻳﺔ ﻋﺎﻡ ‪ ،1511‬ﻭﻭﺿﻌﺖ ﻣﻼﻛﺎ ﲢﺖ ﺯﻋﺎﻣﺔ ﺃﻣﲑ ﺃﻭ ﺍﻟﻘﺒﻄـﺎﻥ )‪(GABENOR‬‬ ‫ﺍﻟﺬﻱ ﺣﻜﻢ ﺍﳌﻮﺍﻃﻨﲔ ﻭﺍﻷﺟﺎﻧﺐ ﻋﻠﻰ ﺣﺪ ﺳﻮﺍﺀ‪ ،‬ﻭﺫﻟﻚ ﰲ ﳎﻠﺲ ﻣﻜﻮﻥ ﻣـﻦ ﺍﻟﻘﺎﺿـﻲ ﺍﻷﻛـﱪ‬ ‫)‪ ،(OVIDOR‬ﻭﺭﺋﻴﺲ ﺍﻟﺒﻠﺪﻳﺔ )‪ ،(VIADOR‬ﻭﺍﻟﺮﺍﻫﺐ ﺍﻷﻋﻈﻢ ﺃﻭ ﻧﺎﺋﺒﻪ‪ ،‬ﻭﺍﻷﻣﲔ ﺍﻟﻌـﺎﻡ ﻟﻠـﺸﺌﻮﻭﻥ‬ ‫ﺍﳊﺮﺑﻴﺔ‪ .‬ﻓﺎﻷﺣﻜﺎﻡ ﺍﻟﺼﺎﺩﺭﺓ ﻣﻦ ﺍﻟﻘﺎﺿﻲ ﺍﻷﻛﱪ ﺃﻭ ﺃﻱ ﻗﺎﺽ ﺃﺧﺮ ﻋﻠﻰ ﻣﺮﺗﻜﱯ ﺍﳉﺮﺍﺋﻢ‪ ،‬ﻻ ﺑـﺪ ﻭﺃﻥ‬ ‫ﲢﺼﻞ ﻋﻠﻰ ﻣﻮﺍﻓﻘﺔ ﺍﻟﻘﺒﻄﺎﻥ )‪ (GABENOR‬ﻭﰲ ﻗﻀﺎﻳﺎ ﺫﺍﺕ ﺃﳘﻴﺔ ﺑﺎﻟﻐﺔ‪ ،‬ﺍﻟﻘﺒﻄﺎﻥ ﺳﻴﺤﻜﻢ ﰲ ﺗﻠﻚ‬ ‫ﺍﻟﻘﻀﺎﻳﺎ ﻣﻦ ﺗﻠﻘﺎﺀ ﻧﻔﺴﻪ ﰲ ﺍﶈﻜﻤﺔ‪(209) .‬‬ ‫ﻳﻌﺘﱪ ﺍﻟﻘﺒﻄﺎﻥ ﺣﺎﻛﻤﹰﺎ ﻭﻣﺮﺟﻌﹰﺎ ﺃﺳﺎﺳﻴﹰﺎ ﰲ ﺍﻟﻘﻀﺎﺀ‪ ،‬ﻓﻼ ﺗﺘﻢ ﺃﺣﻜﺎﻡ ﺑﻌﺾ ﺍﻟﻘﻀﺎﻳﺎ ﺍﻻ ﲟﻮﺍﻓﻘﺘـﻪ‪،‬‬ ‫ﻛﻤﺎ ﰲ ﻗﻀﺎﻳﺎ ﺍﳌﺎﻝ ﺍﻟﺰﺍﺋﺪ ﻋﻦ ﻣﺎﺋﺘﲔ )‪ (200‬ﻣﻦ ﺍﻟﻌﻤﻠﺔ ﺍﻟﱪﺗﻘﺎﻟﻴﺔ‪ ،‬ﻛﺮﻭﺳﻮﺩﺍ ))‪،CROSODA)(210‬‬ ‫‪(206) _ Ahmad Ibrahim dan Ahilemah Joned,Sistem Undang-undang di Malaysia,pp.12‬‬

‫ﻫﺬﻩ ﺍﻟﺪﻭﻳﻼﺕ ﺑﻌﺪ ﺗﻜﻮﻳﻦ ﺍﲢﺎﺩ ﻣﺎﻟﻴﺰﻳﺎ ﺃﺻﺒﺤﺖ ﻭﻻﻳﺎﺕ‬

‫ﳌﺎﻟﻴﺰﻳﺎ‪(207).‬‬

‫‪(208)- Abdullah Alwi,Perlaksanaan Undang-undang Islam di negeri-negeri Malaysia,pp.91,Ahmad‬‬ ‫‪Ibrahim dan Ahilemah Joned,Sistem Undang-Undang Di Malaysia , Pp.13‬‬ ‫‪(209) - Ahmad Ibrahim dan Ahilemah Joned,Sistem Undang-Undang Di Malaysia,pp.13‬‬

‫)‪ -(210‬ﻭﻫﻲ ﻧﻮﻉ ﺍﻟﻌﻤﻠﺔ ﺍﻟﱪﺗﻐﺎﻟﻴﺔ ﺁﻧﺬﺍﻙ‬

‫ﺍﺑﻨﻮﻝ ﻋﺰﱄ ﺇﺑﺮﺍﻫﻴﻢ ‪91 -‬‬

‫ﻓﺘﺴﺘﺄﻧﻒ ﺍﻟﻘﻀﻴﺔ ﰲ ﺇﺩﺍﺭﺓ ﺍﻟﻌﺪﻝ ﺍﻟﻌﻠﻴﺎ ﰲ ﻣﺪﻳﻨﺔ ﺟﻮﺍ )‪ (GOA‬ﺍﳍﻨﺪﻳﺔ‪،‬ﺑﻞ ﻭﰲ ﻗﻀﺎﻳﺎ ﺟﻨﺎﺋﻴﺔ ﺃﻳـﻀﹰﺎ‬ ‫ﺣﻴﺚ ﻳﺼﺪﺭ ﻗﺮﺍﺭ ﺍﳊﻜﻢ ﻣﻦ ﺍﻟﻘﺎﺿﻲ ﺍﻷﻛﱪ ﺑﺎﻹﺳﺘﺸﺎﺭﺓ ﻭﺍﳌﻮﺍﻓﻘﺔ ﻣﻦ ﺍﻟﻘﺒﻄﺎﻥ‪.‬ﱂ ﻳﻌﺜﺮ ﻋﻠﻰ ﻣﺎ ﻳﻔﻴﺪ‬ ‫ﺗﻄﺒﻴﻖ ﺍﻟﻘﻮﺍﻧﲔ ﺍﻟﱪﺗﻘﺎﻟﻴﺔ ﰲ ﻣﻼﻛﺎ‪ ،‬ﻭﻗﺪ ﻛﺎﻥ ﳍﻢ ﺣﻖ ﺍﻟﻨﻈﺮ ﰲ ﻗﻀﺎﺀ ﻏـﲑ ﺍﳌـﺴﻴﺤﲔ ﻛﺮﺅﺳـﺎﺀ‬ ‫ﺍﻟﻌﺸﺎﺋﺮ‪،‬ﻓﻴﺨﺘﺼﻮﻥ ﺑﻘﻀﺎﻳﺎ ﺟﺎﻟﻴﺎ‪‬ﻢ ﺍﻟﱪﺗﻘﺎﻟﻴﺔ ﲟﻼﻛﺎ)‪. (211‬‬ ‫ﺝ( ﺍﻟﻘﻀﺎﺀ ﰲ ﻋﻬﺪ ﺍﻻﺳﺘﻌﻤﺎﺭ ﺍﳍﻮﻟﻨﺪﻱ‬ ‫ﺇﺳﺘﻌﻤﺮﺕ ﻫﻮﻟﻨﺪﺍ ﻣﻼﻛﺎ ﻓﺘﺮﺓ ﻣﺎ ﺑﲔ ﻋﺎﻡ ‪ 1643‬ﺇﱃ ﻋﺎﻡ ‪ ،1795‬ﻭﻛﻤﺎ ﻫﻮ ﺍﳊﺎﻝ ﻋﻠﻰ ﻋﻬﺪ‬ ‫ﺍﻟﱪﺗﻐﺎﻝ‪ ،‬ﺍﻟﻘﺒﻄﺎﻥ ﳛﻜﻢ ﻣﻼﻛﺎ ﰲ ﺍ‪‬ﻠﺲ ﺍﳌﻜﻮﻥ ﻣﻦ ﳏﺼ‪‬ﻞ ﺍﻟﻀﺮﺍﺋﺐ ﰲ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻭﺭﺋﻴﺲ ﺍﳌﺎﻟﻴـﺔ‪،‬‬ ‫ﻭﺭﺋﻴﺲ ﺍﻟﺒﻠﺪﻳﺔ‪ ،‬ﻭﺭﺋﻴﺲ ﺍﻟﺘﺠﺎﺭﺓ‪ ،‬ﻭﺍﻷﻣﲔ ﺍﻟﻌﺎﻡ‪ ،‬ﻭﻫﻨﺎﻙ ﳎﻠﺲ ﻳﺪﻳﺮ ﺷﺆﻭﻥ ﺍﻟﺘﺸﺮﻳﻊ ﻭﺍﻟﻘﻀﺎﺀ ﻭﻫـﻮ‬ ‫ﳎﻠﺲ ﺍﻟﻌﺪﻝ‪ ،‬ﺃﻣﺎ ﺍﻟﺸﺆﻭﻥ ﺍﻟﺪﻳﻨﻴﺔ ﻳﺪﻳﺮﻫﺎ ﺍ‪‬ﻠﺲ ﺍﻟﺪﻳﲏ ﺍﳋﺎﺹ‪ ،‬ﲨﻴﻊ ﻫﺬﻩ ﺍﻟﻘﻮﺍﻧﲔ ﺻـﺎﺩﺭﺓ ﻣـﻦ‬ ‫ﻫﻮﻟﻨﺪﺍ ﺃﻭ ﺟﺎﻭﺍ )‪ BATAVIA‬ﻭﺍﳉﻬﺎﺯ ﺍﻟﺘﻨﻔﻴـﺬﻱ ﺍﶈﻠـﻲ‪ ،‬ﻭﻳـﺘﻢ ﺗﻄﺒﻴـﻖ ﻗـﺎﻧﻮﻥ ) ‪GROOT‬‬ ‫‪ (PLAKKATBOEK‬ﻭﻫﻮ ﺃﺷﻬﺮ ﺍﻟﻘﻮﺍﻧﲔ ﺍﳌﻄﺒﻘﺔ ﰲ ﺟﺎﻭﺍ )‪.(BATAVIA‬‬ ‫ﻟﻘﺪ ﺳﺠﻞ ﺍﻟﺘﺎﺭﻳﺦ ﺧﻼﻓﹰﺎ ﺑﲔ ﺷﺮﻛﺔ ﺍﳍﻨﺪ ﺍﻟﺸﺮﻗﻴﺔ ﻭﺍ‪‬ﻠﺲ ﰲ ﻣﻼﻛﺎ ﰲ ﺷﺄﻥ ﺗﺪﺑﲑ ﺍﻟﻘـﻀﺎﺀ‪،‬‬ ‫ﻭﺃﺧﲑﹰﺍ ﳌﹼﺎ ﻋﺠﺰﺕ ﻫﻮﻟﻨﺪﺍ ﻋﻦ ﺗﻄﺒﻴﻖ ﻗﻮﺍﻧﻴﻨﻬﺎ ﰲ ﻣﻼﻛﺎ ﺗﺮﻛﺖ ﺍﻷﻣﺮ ﻟﻠﻤﻮﺍﻃﻨﲔ ﺃﺗﺒﺎﻉ ﻗﻮﺍﻧﲔ ﳏﻠﻴـﺔ‬ ‫ﺩﻭﻥ ﺗﺪﺧﻞ ﺍﻟﻘﻀﺎﺀ ﺍﳍﻮﻟﻨﺪﻱ‪ ،‬ﻭﺫﻟﻚ ﻭﻓﻘﹰﺎ ﳌﺎ ﺫﻛﺮﻩ ﺃﺣﺪ ﺍﳌﺆﺭﺧﲔ ﺍﳍﻮﻟﻨـﺪﻳﲔ‪ .‬ﺃﻣـﺎ ﺍﳌﻮﺍﻃﻨـﻮﻥ‬ ‫ﺍﻷﻭﺭﺑﻴﻮﻥ" ﺑﺮﺗﻐﺎﻟﻴﻮﻥ ﻭﻫﻮﻟﻨﺪﻳﻮﻳﻦ" ﻭﻏﲑﻫﻢ ﻓﺨﺎﺿﻌﻮﻥ ﻟﻠﻘﺎﻧﻮﻥ ﺍﳍﻮﻟﻨﺪﻱ ﻛﻤﺎ ﻧـﺺ ﺍﻟﻘـﺎﻧﻮﻥ‬ ‫))‪COLONIAL STATUTES (212‬ﻋﻠﻰ ﺫﻟﻚ‪.‬‬ ‫ﺝ( ﺍﻟﻘﻀﺎﺀ ﻭﻓﺘﺮﺓ ﺍﻹﺣﺘﻼﻝ ﺍﻟﻴﺎﺑﺎﱐ ‪1945 -1942‬‬ ‫ﺑﺪﺃ ﻫﺬﺍ ﺍﻹﺣﺘﻼﻝ ﺍﻟﻴﺎﺑﺎﱐ ﰲ ﺩﻳﺴﻤﱪﻛﺎﻧﻮﻥ ﺍﻷﻭﻝ ﻋﺎﻡ ‪1942‬ﻡ‪ ،‬ﺃﺛﻨﺎﺀ ﺍﳊﺮﺏ ﺍﻟﻌﺎﳌﻴﺔ ﺍﻟﺜﺎﻧﻴـﺔ‪،‬‬ ‫ﻭﻛﺎﻧﺖ ﻣﺎﻟﻴﺰﻳﺎ ﲢﺖ ﺳﻴﻄﺮﺓ ﺑﺮﻳﻄﺎﻧﻴﺎ‪ ،‬ﻭﺍﺳﺘﻤﺮ ﻫﺬﺍ ﺍﻹﺣﺘﻼﻝ ﺇﱃ ﻋﺎﻡ ‪ 1945‬ﻡ‪ .‬ﻭﻟﺪﻭﺭ ﻗﺒـﻀﺔ‬ ‫ﺕ ﻭﺍﺿﺤﺔ ﻋﻠﻰ ﺍﻟﺘﻨﻈﻴﻢ ﺍﻟﻘﻀﺎﺋﻲ ﺍﳌﺎﻟﻴﺰﻱ ﺧـﻼﻝ ﻫـﺬﻩ‬ ‫ﺍﻟﺴﻼﻃﲔ ﱂ ﻳﺴﺘﻄﻊ ﺍﻟﻴﺎﺑﺎﻧﻴﻮﻥ ﺗﺮﻙ ﺑﺼﻤﺎ ‪‬‬ ‫ﺍﻟﻔﺘﺮﺓ‪ .‬ﺃﻣﺎ ﺍﻷﻋﺒﺎﺀ ﺍﻟﻌﺴﻜﺮﻳﺔ ﻭﺍﳌﺪﻧﻴﺔ ﺍﻷﺧﺮﻯ ﻓﺘﻘﻮﻡ ‪‬ﺎ ﳏﻜﻤﺘﺎﻥ ﺇﺣﺪﺍﳘﺎ ﳏﻜﻤـﺔ ﻋـﺴﻜﺮﻳﺔ ﺃﻭ‬ ‫ﳏﻜﻤﺔ ﺧﺎﺻﺔ‪ ،‬ﻭﺃﺧﺮﻯ ﻣﺪﻧﻴﺔ‪ .‬ﻭﺫﻟﻚ ﳊﻤﺎﻳﺔ ﺍﳌﺼﺎﱀ ﺍﻟﻴﺎﺑﺎﻧﻴﺔ ﰲ ﺍﳌﻨﻄﻘﺔ‪ ،‬ﻭﺑﺎﺩﺍﺭﺓ ﻗﻀﺎﺓ ﻳﺎﺑـﺎﻧﻴﲔ‪.‬‬ ‫ﺃﻧﺸﺌﺖ ﰲ ﻋﺎﻡ ‪1942‬ﻡ ﳏﺎﻛﻢ ﺃﺧﺮﻯ ﻣﻨﻬﺎ‪ :‬ﺍﶈﻜﻤﺔ ﺍﻟﻌﻈﻤـﻲ‪ ،‬ﻭﺍﶈﻜﻤـﺔ ﺍﻟﻌﻠﻴـﺎ‪ ،‬ﻭﳏﻜﻤـﺔ‬ ‫ﺍﳌﻘﺎﻃﻌﺎﺕ‪ ،‬ﻭﳏﻜﻤﺔ ﺍﳌﺎﺟﺴﺘﺮﻳﺖ‪ ،‬ﻭﳏﻜﻤﺔ ﺍﻟﻘﺎﺿﻲ )ﻭﻫﻲ ﳏﻜﻤﺔ ﺷﺮﻋﻴﺔ( ﰲ ﻓﺘﺮﺓ ﺍﻹﺣـﺘﻼﻝ)‪.(213‬‬ ‫ﺑﻞ ﺍﺯﺩﺍﺩ ﺍﻟﻘﻀﺎﺀ ﺍﻟﺸﺮﻋﻲ ﺃﻛﺜﺮ ﺗﻨﻈﻴﻤﹰﺎ ﺑﻨﻬﺎﻳﺔ ﻋﻬﺪ ﺍﻟﻴﺎﺑﺎﻧﻴﲔ ﻭﳎﻴﺊ ﺍﻟﱪﻳﻄﺎﻧﻴﲔ ﺇﱃ ﺍﻟـﺴﻠﻄﺔ ﻋـﺎﻡ‬ ‫‪ 1945‬ﻡ‪ ،‬ﺍﻟﻔﺘﺮﺓ ﺍﻟﱵ ﺷﻬﺪﺕ ﻓﻴﻬﺎ ﺍﶈﺎﻛﻢ ﺍﻧﺘﻈﺎﻣﺎ ﻛﺒﲑﹰﺍ‪.‬‬ ‫ﺧﻼﺻﺔ ﺍﻟﻮﺭﻗﺔ‪:‬‬ ‫‪(211) - Ahmad Ibrahim dan Ahilemah Joned,Sistem Undang-Undang Di Malaysia,Pp. 14‬‬ ‫‪(212) - Ibid,Pp. 15‬‬ ‫‪(213) - Abdul Hamid Omar 1994,The Judiciary in Malaysia,pp.12‬‬

ISoIT

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‫ﺩﺭﺍﺳﺔ ﺍﻟﺘﺸﺮﻳﻊ ﺍﻟﻘﻀﺎﺋﻲ ﲟﺎﻟﻴﺰﻳﺎ ﻭﺗﺎﺭﳜﻪ ﺗﻔﻴﺪ ﺑﺎﻟﻀﺮﻭﺭﺓ ﺗﺎﺭﻳﺦ ﺩﺧﻮﻝ ﺍﻻﺳﻼﻡ ﺃﺭﺽ ﺍﳌﻼﻳـﻮ‬ ‫ ﻓﻬـﻮ‬.‫ﻭﺍﻟﱵ ﻛﺎﻧﺖ ﺗﺸﺘﻤﻞ ﻋﻠﻰ ﻛﺜﲑ ﻣﻦ ﺩﻭﻝ ﺍﻧﺪﻭﻧﻴﺴﻴﺎ ﻭﺗﺎﻳﻼﺑﺪ ﻭﺍﻟﻔﻠﺒﲔ ﺑﺎﻻﺿﺎﻓﺔ ﺍﱃ ﺑﺮﻭﻧﺎﻱ‬ ‫ﺩﺭﺍﺳﺔ ﻟﺘﺎﺭﻳﺦ ﺍﻧﺘﺸﺎﺭ ﺍﻻﺳﻼﻡ ﰲ ﺗﻠﻚ ﺍﻟﺪﻭﻝ ﻭﺍﺳﻬﺎﻡ ﻣﺎﻟﻴﺰﻳﺎ ﰲ ﺍﻟﻌﺎﱂ ﺍﻻﺳﻼﻣﻲ ﻛﻤﺎ ﺗﻘﻮﻡ ﺑﻪ ﺍﻻﻥ‬ ‫ ﲣﻠﺺ ﺍﻟﺪﺭﺍﺳﺔ ﺍﱃ ﺃﻥ ﺍﻟﺴﻼﻃﲔ ﻭﺍﳊﻜﺎﻡ ﻗﺪ ﻛﺎﻧﻮﺍ ﻋﻠﻰ ﻗﻤـﺔ‬.‫ﻋﱪ ﻣﺸﺮﻭﻋﻬﺎ ﺍﻻﺳﻼﻣﻲ ﺍﳊﻀﺎﺭﻱ‬ ‫ﻣﻦ ﺍﻟﺴﻴﻄﺮﺓ ﻟﺰﻣﺎﻡ ﺍﻷﻣﻮﺭ ﻭﺑﺄﻳﺪﻳﻬﻢ ﺍﳌﻨﱪ ﺍﻻﻋﻼﻣﻲ ﻭﻗﻮﺓ ﺍﻻﺗﺼﺎﻝ ﺍﳉﻤﺎﻫﲑﻱ ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﻣﻜﻦ ﳍﻢ‬ .‫ﺑﻘﺎﺀ ﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﺻﻔﺘﻪ ﺍﻻﺳﻼﻣﻴﺔ ﺍﻟﻐﺎﻟﺒﺔ ﺭﻏﻢ ﺗﻨﺎﻭﺏ ﺍﶈﺘﻠﲔ ﻣﻦ ﺑﺮﺗﻘﺎﻝ ﻭﻏﲑﻫﻢ‬ ‫ﺗﺆﻛﺪ ﺍﻟﻮﺭﻗﺔ ﻛﺬﻟﻚ ﻋﻠﻰ ﺃﳘﻴﺔ ﺩﻭﺭ ﺍﳊﻜﺎﻡ ﻭﺍﻟﺴﻼﻃﲔ ﰲ ﺗﺒﲏ ﺍﳌﺸﺮﻭﻋﺎﺕ ﺍﻻﺳﻼﻣﻴﺔ ﻛﻤـﺎ‬ ‫ﻭ ﻻﺳﻴﻤﺎ ﺃﻥ‬.‫ﻫﻮ ﺍﳊﺎﻝ ﰲ ﻣﺎﻟﻴﺰﻳﺎ ﺣﻴﺚ ﻳﻘﻮﻡ ﻳﻌﺘﱪ ﺍﻟﺴﻠﻄﺎﻥ ﻣﺴﺌﻮ ﹰﻻ ﻣﺒﺎﺷﺮﹰﺍ ﻋﻦ ﺍﻟﺸﺌﻮﻥ ﺍﻻﺳﻼﻣﻴﺔ‬ ‫ﻗﺒﻀﺘﻬﻢ ﻋﻠﻰ ﺍﻻﻋﻼﻡ ﺍﻻﺳﻼﻣﻲ ﻭﺍﻻﺗﺼﺎﻝ ﺍﳉﻤﺎﻫﲑﻱ ﻛﺎﻥ ﺳﺒﺒﹰﺎ ﻻﺷﺎﻋﺔ ﺗﻠﻚ ﺍﻷﻋـﺮﺍﻑ ﻭﻧـﺸﺮ‬ ‫ﺗﻌﺎﻟﻴﻢ ﺗﻠﻚ ﺍﻷﻋﺮﺍﻑ ﰲ ﺃﻭﻝ ﺍﻷﻣﺮ ﺣﻴﻨﻤﺎ ﻛﺎﻧﺖ ﺍﻟﻜﺘﺎﺑﺔ ﻭﺍﻟﻘﺮﺍﺀﺓ ﻗﻠﻴﻠﻴﺔ ﺟﺪﹰﺍ ﻛﻤﺎ ﻫﻮ ﺣﺎﻝ ﺍﻟﻌـﺎﱂ‬ .‫ﺍﻟﻜﺜﲑ ﻣﻦ ﺑﻠﺪﺍﻥ ﺍﻟﻌﺎﱂ ﻻﺳﻼﻣﻲ ﻳﻮﻣﻬﺎ‬ ‫ﻗﺎﺋﻤﺔ ﺍﳌﺮﺍﺟﻊ‬

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93 - ‫ﺍﺑﻨﻮﻝ ﻋﺰﱄ ﺇﺑﺮﺍﻫﻴﻢ‬ Abdullah Alwi Hj. Hassan. Jun. 1987. Perlaksanaan Undang-undang Islam di negeri-negeri di Malaysia dan masalah-masalah yang dihadapi. Seminar Syaricah. Fakulti Syariah. Akedemi Islam Universiti Malaya. Diterbitkan dalam Mahmud Zuhdi. Ke Arah Merialisasikan Undang-undang Islam di Malaysia. Thinker Library. UM Press.

‫ﺍﺑﻨﻮﻝ ﻋﺰﱄ ﺇﺑﺮﺍﻫﻴﻢ‬ ‫ﳏﻤﺪ ﺣﺴﻦ ﺇﺑﺮﺍﻫﻴﻢ‬ ‫ﺭﺿﻮﺍﻥ ﻧﻮﺭﺩﻳﻦ‬ Fakulti Pengajian Islam Universiti Kebangsaan Malaysia 43600 Bangi Selangor

‫ﺃﺛﺮ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﻓﻬﻢ ﺍﻹﺳﻼﻡ‬ ‫ﳏﻤﻮﺩ ﳏﻤﺪ ﻋﻠﻲ‬

‫ﻣﻠﺨﺺ ﲝﺚ‬ ‫ﺗﺘﻨﺎﻭﻝ ﻫﺬﻩ ﺍﻟﻮﺭﻗﺔ ﺍﻟﺒﺤﺜﻴﺔ ﻣﻮﺿﻮﻉ )ﺃﺛﺮ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﻓﻬﻢ ﺍﻹﺳﻼﻡ( ﻭﺗﻜﻤﻦ ﺃﳘﻴﺔ ﺍﻟﺪﺭﺍﺳـﺔ‬ ‫ﰲ ﺃﻥ ﻋﻠﻮﻡ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﺮﺗﺒﻄﺔ ﺍﺭﺗﺒﺎﻃﹰﺎ ﻭﺛﻴﻘﹰﺎ ﺑﻌﻠﻮﻡ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ؛ ﺇﱃ ﺩﺭﺟﺔ ﻳﺘﻌﺬﺭ ﻣﻌﻬﺎ ﻓﻬﻢ‬ ‫ﺃﺣﻜﺎﻡ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﲟﻌﺰ ﹴﻝ ﻋﻦ ﺍﻹﳌﺎﻡ ﺑﻘﻮﺍﻋﺪ ﺍﻟﻠﻐﺔ‪ ،‬ﻭﻓﻬـﻢ ﺃﺳـﺎﻟﻴﺒﻬﺎ ﻭﺩﻻﻻﺕ ﻋﺒﺎﺭﺍ‪‬ـﺎ‪،‬‬ ‫ﻭﻣﻔﺮﺩﺍ‪‬ﺎ‪ ،‬ﻭﺗﺮﺍﻛﻴﺒﻬﺎ‪.‬‬ ‫ﻭﺑﺬﻟﻚ ﺗﺸﻜﱢﻞ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺑﻮﺻﻔﻬﺎ ﻟﻐﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻭﺍﻟﻔﻜﺮ ﻭﺍﻟﺘﺮﺍﺙ ﺍﻹﺳﻼﻣﻲ؛ ﻋﻨـﺼﺮﹰﺍ‬ ‫ﺃﺳﺎﺳﻴﹰﺎ ﻟﻔﻬﻢ ﻣﻘﺎﺻﺪ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻣﻌﺮﻓﺔ ﺃﺣﻜﺎﻣﻪ ﺍﻟـﺸﺮﻋﻴﺔ؛ ﻭﳍـﺬﻩ ﺍﳋﺎﺻـﻴﺔ ‪-‬ﺧﺎﺻـﻴﺔﺍﺭﺗﺒﺎﻃﻬﺎ‬ ‫ﺑﺎﻹﺳﻼﻡ‪-‬ﺳﺎﺭﺕ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺃﱏ ﺳﺎﺭ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻭﺟﺪﺕ ﰲ ﺃﻱ ﻣﻜﺎﻥ ﻧﻄﻖ ﺃﻫﻠﻪ ﻛﻠﻤﺔ ﺍﻟﺘﻮﺣﻴﺪ‪.‬‬ ‫ﻭﺃﺻﺒﺤﺖ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺳﻴﻠﺔ ﺣﺘﻤﻴﺔ ﻟﻔﻬﻢ ﻛﺘﺎﺏ ﺍﷲ ﻭﺳﻨﺔ ﻧﺒﻴﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﹼﻢ‪ ،‬ﻭﺍﻷﺣﻜـﺎﻡ‬ ‫ﺍﻟﺸﺮﻋﻴﺔ ﺍﳌﺴﺘﻨﺒﻄﺔ ﻣﻨﻬﻤﺎ‪ ،‬ﻭﻣﻦ ﱠﰒ ﺃﺻﺒﺢ ﺍﻻﻫﺘﻤﺎﻡ ﺑﺎﻟﻌﺮﺑﻴﺔ ﺟﺰﺀﹰﺍ ﻣﻦ ﺍﻻﻫﺘﻤﺎﻡ ﺑﺎﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭﻫﺬﺍ ﻫـﻮ‬ ‫ﺍﻟﺬﻱ ﺣﺪﺍ ﺑﺎﳌﺴﻠﻤﲔ ‪ -‬ﻣﻨﺬ ﺍﻟﻌﺼﻮﺭ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻷﻭﱃ ‪ -‬ﻟﻼﻫﺘﻤﺎﻡ ‪‬ﺬﻩ ﺍﻟﻠﻐﺔ ﻭﻟﻠﺨﻮﺽ ﰲ ﻓﻨﻮ‪‬ﺎ‬ ‫ﻭﺁﺩﺍ‪‬ﺎ‪ .‬ﻭﻣ‪‬ﻦ ﺧﻼﻝ ﺍﳌﻨﻬﺞ ﺍﻟﻮﺻﻔﻲ ﺍﻟﺘﺤﻠﻴﻠﻲ ﺗﱪﺯ ﺍﻟﺪﺭﺍﺳﺔ ﺃﺛﺮ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﻓﻬﻢ ﺍﻹﺳﻼﻡ‪ ،.‬ﺣﻴﺚ‬ ‫ﺗﻌﺘﻤﺪ ﻣﺒﺎﺣﺚ ﺍﻷﻟﻔﺎﻅ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﻋﻠﻰ ﺍﳌﺒﺎﺣﺚ ﺍﻟﻠﻐﻮﻳﺔ‪ ،‬ﻭﺑﺬﻟﻚ ﺗﺮﺗﺒﻂ ﺍﻷﺣﻜـﺎﻡ‬ ‫ﺍﻟﻔﻘﻬﻴﺔ ﺑﺎﳌﺴﺎﺋﻞ ﺍﻟﻠﻐﻮﻳﺔ ﻣﺜﻞ‪ :‬ﺍﻻﺷﺘﺮﺍﻙ ﻭﺍﻟﺘﻀﺎﺩ؛ ﻭﺍﻟﻌﻤﻮﻡ ﻭﺍﳋﺼﻮﺹ؛ ﻭﺍﻹﻃﻼﻕ ﻭﺍﻟﺘﻘﻴﻴﺪ‪.‬ﻛﻤﺎ ﺗ‪‬ﻌ ‪‬ﺪ‬ ‫ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺣﺠ ﹰﺔ ﻣﻦ ﺃﻗﻮﻯ ﺍﳊﺠﺞ ﰲ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻭﻓﻬﻢ ﺃﺣﺎﺩﻳﺚ ﺍﳌﺼﻄﻔﻰ ﺻـﻠﻰ ﺍﷲ‬ ‫ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ‪.‬ﻭﺗﱪﺯ ﺍﻟﺪﺭﺍﺳﺔ ﺃﺛﺮ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﻓﻬﻢ ﺍﻹﺳﻼﻡ ﺑﺄﺻﻮﻟﻪ ﻭﻓﺮﻭﻋﻪ‪.‬‬

‫ﳏﻤﻮﺩ ﳏﻤﺪ ﻋﻠﻲ ‪95 -‬‬

‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬ ‫ﺃﺛﺮ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﻓﻬﻢ ﺍﻹﺳﻼﻡ‬ ‫ﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻱ ﺃﻛﺮﻣﻨﺎ ﺑﻨﻌﻤﺔ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺷﺮ‪‬ﻑ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﲜﻌﻠﻬﺎ ﻟﻐﺔ ﺍﻟﺘﺸﺮﻳﻊ ﻟﻸﺣﻜـﺎﻡ‪،‬‬ ‫ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺳﻴﺪ ﺍﳋﻠﻖ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ‪ ،‬ﺍﻟﺬﻱ ﺧﺼ‪‬ﻪ ﺍﷲ ﲞﲑ ﺍﻟﻜﻼﻡ ﻓﺄﺯﺍﻝ ﺑﻪ‬ ‫ﻋﻦ ﺍﻟﻨ‪‬ﺎﺱ ﺍﳊﹸﺠﺐ ﻭﺍﻷﻭﻫﺎﻡ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺍﻟﺬﻳﻦ ﺗﻔﻘﻬﻮﺍ ﰲ ﺍﻟﺪﻳﻦ ﺑﺘﻔﻘﻬﻬﻢ ﺑﻠﻐـﺔ ﺍﻟﻘـﺮﺁﻥ‪،‬‬ ‫ﻓﻜﺎﻧﻮﺍ ﺑﻪ ﺍﳍﺪﺍﺓ ﺍﻷﻋﻼﻡ‪ .‬ﺃﻣﺎ ﺑﻌﺪ‪:‬‬ ‫ﻓ‪‬ﺘ ‪‬ﻌﺪ‪ ‬ﺍﻟﻠﻐﺔ ﺑﺸﻜﻞ ﻋﺎﻡ ﺃﻋﻈﻢ ﺇﳒﺎﺯ ﺑﺸﺮﻱ ﻋﻠﻰ ﻇﻬﺮ ﺍﻷﺭﺽ‪ ،‬ﻭﻟﻮﻻ ﺍﻟﻠﻐﺔ ﻣﺎ ﻗﺎﻣﺖ ﻟﻺﻧـﺴﺎﻥ‬ ‫ﺣﻀﺎﺭﺓ‪ ،‬ﻭﻻ ﻧﺸﺄﺕ ﻣﺪﻧﻴﺔ‪ ،‬ﻭﻟﻘﺪ ﻭﻗﺮ ﰲ ﺃﺫﻫﺎﻥ ﺍﻟﻨﺎﺱ ﻣﻨﺬ ﺍﻟﻘﺪﱘ ﺗﻘﺪﻳﺲ ﺍﻟﻠﻐﺔ ﻭﺇﻋﻈـﺎﻡ ﺷـﺄ‪‬ﺎ‪،‬‬ ‫ﻭﺑﻠﻐﺖ ﺍﻟﻘﺪﺍﺳﺔ ﻋﻨﺪ ﺍﻟﺸﻌﻮﺏ ﺍﻟﺒﺪﺍﺋﻴﺔ‪ ،‬ﺃﻥ ﺍﺭﺗﺒﻄﺖ ﺍﻟﻠﻐﺔ ﻋﻨﺪﻫﻢ ﺑﺘﺄﺛﲑ ﺍﻟﻠﻔﻆ ﻭﺳـﺤﺮ ﺍﻟﻜﻠﻤـﺔ‪،‬‬ ‫ﻭﺍﺧﺘﻠﻂ ﺍﻻﺳﻢ ﺑﺎﳌﺴﻤﻰ ﰲ ﻋﻘﻴﺪﺓ ﻫﺬﻩ ﺍﻷﻗﻮﺍﻡ‪.‬‬ ‫ﻭﻗﺪ ﺃﺩﺭﻙ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺍﻟﻌﺼﺮ ﺍﳊﺪﻳﺚ‪ ،‬ﻋﻼﻗﺔ ﺍﻟﻠﻐﺔ ﺑﺎ‪‬ﺘﻤﻊ ﺍﻟﺬﻱ ﺗﻌﻴﺶ ﻓﻴﻪ ﻭﻣﺪﻯ ﺗﺄﺛﺮﻫﺎ ﺑـﻪ‬ ‫ﻭﺗﺄﺛﲑﻫﺎ ﻋﻠﻴﻪ‪ ،‬ﻛﻤﺎ ﻋﺮﻓﻮﺍ ﺍﻟﺼﻠﺔ ﺍﻟﻘﺎﺋﻤﺔ ﺑﲔ ﺍﻟﻠﻐﺔ ﻭﺍﻟﻨﻔﺲ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﻭﺗﻠﻮ‪‬ﺎ ﺑـﺄﻟﻮﺍﻥ ﺍﻻﻧﻔﻌـﺎﻻﺕ‬ ‫ﻭﺍﻟﻌﻮﺍﻃﻒ ﺍﻟﻮﺟﺪﺍﻧﻴﺔ ﻟﺪﻯ ﺑﲏ ﺍﻟﺒﺸﺮ‪.‬‬ ‫ﺃﻣﺎ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻓﻬﻲ ﻟﻐﺔ ﻛﺘﺎﺏ ﺍﷲ ﺍ‪‬ﻴﺪ "ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜـﺮﱘ" ﻭﻭﻋـﺎﺀ ﺷـﺮﻳﻌﺘﻨﺎ‬ ‫ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﺴﻤﺤﺔ‪ ،‬ﻭ ‪‬ﺳﺠﹺﻞ ﺗﺮﺍﺛﻨﺎ ﺍﻹﻧﺴﺎﱐ ﺍﻟﻌﺮﻳﻖ‪ ،‬ﻭﺩﻋﺎﻣﺔ ﻛﱪﻯ ﻣﻦ ﺩﻋﺎﻣﺎﺕ ﻭﺣﺪﺗﻨﺎ ﺍﻹﺳﻼﻣﻴﺔ‬ ‫ﺍﳌﻨﺸﻮﺩﺓ‪.‬‬ ‫ﻭﺍﻟﻠﻐﺔ ﺗﺘﺮﻙ ﺃﺛﺮﹰﺍ ﺣﻴﻮﻳﹰﺎ ﰲ ﻧﻔﻮﺱ ﻣﺘﺤﺪﺛﻴﻬﺎ‪ ،‬ﻭﺫﻟﻚ ﲟﺎ ﺗﺆﺩﻳﻪ ﻣ‪‬ﻦ ﻭﻇﺎﺋﻒ‪ ،‬ﻭﲟﺎ ﺗﻘﻮﻡ ﺑﻪ ﻣ‪‬ﻦ ﺭﺑﻂ‬ ‫ﺍﻟﺘﻌﺒﲑ ﺑﺎﻟﺘﻔﻜﲑ ‪.‬ﻭﻗﺪ ﺃﺷﺎﺭ ﺇﱃ ﺫﻟﻚ ﺍﺑﻦ ﺟﲏ ﻋﻨﺪ ﺗﻌﺮﻳﻔﻪ ﻟﻠﻐﺔ‪ ،‬ﻓﻘﺎﻝ " ‪:‬ﺣﺪ ﺍﻟﻠﻐﺔ ﺃﺻﻮﺍﺕ ﻳ‪‬ﻌﺒ‪‬ﺮ ‪‬ـﺎ‬ ‫ﻛﻞﱡ ﻗﻮ ﹴﻡ ﻋﻦ ﺃﻏﺮﺍﺿﻬﻢ "ﻭﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﳌﺎ ﺑﻠﻐﺖ ﺍﳌﺴﺘﻮﻯ ﺍﻟﺮﺍﻗﻲ ﻣ‪‬ﻦ ﺍﻟﻨﻀﺞ ﻭﺍﻻﻛﺘﻤﺎﻝ‪ ،‬ﺍﺧﺘﺎﺭﻫﺎ ﺍﷲ‬ ‫ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻟﺘ‪‬ﻌ‪‬ﺒ ‪‬ﺮ ﻋﻦ ﺭﻭﺡ ﺍﻹﺳﻼﻡ ﻭﺗﻜﻮﻥ ﻭﹺﻋﺎ ًﺀ ﳊﻀﺎﺭﺗﻪ ‪.‬ﻓﺎﺭﺗﻘﺖ ﺑﺬﻟﻚ ﻣ‪‬ﻦ ﻟﻐﺔ ﻓﺨﺮ ﻭﻣﺪﺡ‬ ‫ﻭﻏﺰﻝ‪ ،‬ﻭﺃﻏﺮﺍﺽ ﺃﺧﺮﻯ ﺳﺎﺫﺟﺔ؛ ﺇﱃ ﻟﻐﺔ ﺣﻀﺎﺭﺓ ﻭﻋﻠﻢ ‪.‬ﻭﻣﻨﺬﺋ ‪‬ﺬ ﺃﺿﺤﺖ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺍﻟﻠﻐﺔ‬ ‫ﺍﻟﻌﺮﺑﻴﺔ ﻣﺘﺼﻠﺘﲔ ﺑﻮﺛﺎ ﹴ‬ ‫ﻕ ﻻ ﺍﻧﻔﺼﺎﻡ ﻟﻪ؛ ﲝﻴﺚ ﻻ ﳝﻜﻦ ﺗﺼﻮﺭ ﺃﺣﺪﳘﺎ ﺑﺪﻭﻥ ﺍﻵﺧﺮ ‪.‬ﻭﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻫﻮ‬ ‫ﺍﳌﺼﺪﺭ ﺍﻷﻭﻝ ﻟﻠﺘﺸﺮﻳﻊ‪ ،‬ﻭﳝﺜﱢﻞ ﺍﳌﻌﺠﺰﺓ ﺍﳋﺎﻟﺪﺓ ﰲ ﺑﻼﻏﺔ ﻫﺬﻩ ﺍﻟﻠﻐﺔ ﻭﻓﺼﺎﺣﺘﻬﺎ‪ ،‬ﻭﻗﺪ ﺃﺷﺎﺭ ﺍﻟﻘـﺮﺁﻥ‬ ‫ﺍﻟﻜﺮﱘ ﺇﱃ ﻧﺰﻭﻝ ﺍﻟﻘﺮﺁﻥ ‪‬ﺬﻩ ﺍﻟﻠﻐﺔ ﰲ ﺇﺣﺪىﻌﺸﺮﺓ ﺁﻳﺔ ﻛﻘﻮﻟﻪ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ " ‪:‬ﻭﺇﻧ‪‬ـﻪ ﻟﺘﱰﻳـﻞ ﺭﺏ‬ ‫ﺍﻟﻌﺎﳌﲔ ﻧﺰﻝ ﺑﻪ ﺍﻟﺮﻭﺡ ﺍﻷﻣﲔ ﻋﻠﻰ ﻗﻠﺒﻚ ﻟﺘﻜﻮﻥ ﻣ‪‬ﻦ ﺍﳌﻨـﺬ‪‬ﺭﻳﻦ ﺑﻠـﺴﺎ ‪‬ﻥ ﻋـﺮﰊ ﻣ‪‬ـﺒﲔ "ﺳـﻮﺭﺓ‬ ‫ﺍﻟﺸﻌﺮﺍﺀ‪،‬ﺍﻵﻳﺔ ‪: 192-195.‬ﻭﻗﻮﻟﻪ "ﺇﻧ‪‬ﺎﺃﻧﺰﻟﻨﺎﻩ ﻗﹸﺮﺁﻧﹰﺎ ﻋﺮﺑﻴﹰﺎ ﻟﻌﻠﻜﻢ ﺗﻌﻘﻠﻮﻥ "ﺳﻮﺭﺓ ﻳﻮﺳﻒ‪ ،‬ﺍﻵﻳﺔ ‪: 2.‬ﻭﻗﻮﻟﻪ‬

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‫ﺟ ﱠﻞ ﺛﻨﺎﺅﻩ "ﻭﻟﻘﺪ ﻧﻌﻠ ‪‬ﻢ ﺃﻧ‪‬ﻬﻢ ﻳﻘﻮﻟﻮﻥ ﺇﻧ‪‬ﻤﺎ ﻳ‪‬ﻌﻠﻤﻪ ﺑﺸ ‪‬ﺮ ﻟﺴﺎ ﹸﻥ ﺍﻟﺬﻱ ﻳ‪‬ﻠﺤﺪﻭﻥ ﺇﻟﻴﻪ ﺃﻋﺠﻤﻲ‪ ‬ﻭﻫﺬﺍ ﻟﺴﺎ ﹲﻥ‬ ‫‪214‬‬ ‫ﻋﺮﰊ‪ ‬ﻣﺒﲔ "ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ ﺍﻵﻳﺔ ‪: 103‬‬ ‫ﻭﺇ ﱠﻥ ﻓﻬﻢ ﺍﻟﻌﻠﻮﻡ ﺍﻹﺳﻼﻣﻴﺔ؛ ﻓﻘﻬﻬﺎ ﻭﺃﺻﻮﳍﺎ‪ ،‬ﻭﻛﻼﻣﻬﺎ‪ ،‬ﻭﻋﻠﻤﻲ ﺗﻔﺴﲑﻫﺎ ﻭﺃﺧﺒﺎﺭﻫﺎ؛ ﻣﻔﺘﻘﺮ ﺇﱃ‬ ‫ﺍﻟﺘﻀﻠﹼﻊ ﰲ ﻋﻠﻮﻡ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻷ ﱠﻥ "ﻣﻌﺎﱐ ﻫﺬﻩ ﺍﻟﻌﻠﻮﻡ ﻻ ﺗﻌﺮﻑ ﻋﻠﻰ ﺍﳊﻘﻴﻘـﺔ ﲟﻌﺮﻓـﺔ ﺃﻟﻔﺎﻇﻬـﺎ‪،‬‬ ‫ﻭﺍﻟﻮﺻﻮﻝ ﺇﱃ ﻣﻌﺮﻓﺔ ﺃﻟﻔﺎﻇﻬﺎ‪،‬ﻣﻌﺮﻓﺔ ﻋﻠﻢ ﺍﻟﻌﺮﺑﻴﺔ "ﻭﻣ‪‬ﻦ ﺃﻫﻢ ﺍﻟﺸﺮﻭﻁ ﺍﻟﻼﺯﻣﺔ ﻟﻠﻤﻔـﺴ‪‬ﺮ ﻭﺍﶈـﺪ‪‬ﺙ‬ ‫ﻭﺍﻷﺻﻮﱄ ﻭﺍﻟﻔﻘﻴﻪ ﺍ‪‬ﺘﻬﺪ‪ ،‬ﺃﻥ ﻳﻜﻮﻥ ﻣ‪‬ﺘﻘﻨﹰﺎ ﻟﻘﻮﺍﻋﺪ ﻫﺬﻩ ﺍﻟﻠﻐﺔ ﻭﻓﺮﻭﻋﻬﺎ ﻭﺗﻄﺒﻴﻘﺎ‪‬ﺎ‪ ،‬ﻓـﺈ ﱠﻥ ﻣ‪‬ـﻦ ﺃﺭﺍﺩ‬ ‫ﺍﺳﺘﻨﺒﺎﻁ ﺍﳊﹸﻜﻢ‪ ،‬ﺃﻭ ﺗﻔﺴﲑ ﺁﻳﺔ ﺃﻭ ﺣﺪﻳﺚ‪ ،‬ﻭﱂ ﻳﻜﻦ ﻋﺎﳌﹰﺎ ﺑﺎﻟﻌﺮﺑﻴﺔ‪ ،‬ﻓﺈﻧ‪‬ﻪ ﻳﻀﻞﱡ ﺍﻟﻄﺮﻳـﻖ ﰲ ﺣﻜﻤـﻪ‬ ‫ﻭﺗﻔﺴﲑﻩ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﻩ ﻳﻘﻮﻝ ﺍﺑﻦ ﺟﻨ‪‬ﻲ ﰲ ﺍﳋﺼﺎﺋﺺ " ‪:‬ﺃﻛﺜﺮ ﻣ‪‬ﻦ ﺿ ﱠﻞ ﻣﻦ ﺃﻫﻞ ﺍﻟﺸﺮﻳﻌﺔ ﻋﻦ ﺍﻟﻘـﺼﺪ‬ ‫ﻓﻴﻬﺎ‪ ،‬ﻭﺣﺎﺩ ﻋﻦ ﺍﻟﻄﺮﻳﻖ ﺍﳌﺜﻠﻰ ﺇﻟﻴﻬﺎ‪ ،‬ﻓﺈﻧ‪‬ﻤﺎ ﺍﺳﺘﻬﻮﺍﻩ ﻭﺍﺳﺘﺨﻒ ﺣﻠﻤﻪ‪ ،‬ﺿﻌﻔﻪ ﰲ ﻫﺬﻩ ﺍﻟﻠﻐﺔ ﺍﻟﻜﺮﳝـﺔ‬ ‫‪215‬‬ ‫ﺍﻟﺸﺮﻳﻔﺔ "‬ ‫ﻭﻳﻘﻮﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﺮﺳﺎﻟﺔ‪ " :‬ﻭﻻ ﻳﻌﻠﻢ ﻣ‪‬ﻦ ﺇﻳﻀﺎﺡ ﺟ‪‬ﻤﻞ ﻋﻠﻢ ﻛﺘﺎﺏ ﺍﷲ‪ ،‬ﺃﻭ ﺳﻨ‪‬ﺔ‬ ‫ﺭﺳﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ ،‬ﺃﺣ ‪‬ﺪ ﺟﻬﹺﻞ ﺳﻌﺔ ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ﻭﻛﺜﺮﺓ ﻭﺟﻮﻫـﻪ‪ ،‬ﻭﲨـﺎﻉ ﻣﻌﺎﻧﻴـﻪ‪،‬‬ ‫ﻭﺗﻔﺮﻗﻬﺎ‪ .‬ﻭﻣ‪‬ﻦ ﻋﻠﻤﻪ ﺍﻧﺘﻔﺖ ﻋﻨﻪ ﺍﻟﺸﺒﻪ ﺍﻟﱵ ﺩﺧﻠﺖ ﻋﻠﻰ ﻣ‪‬ﻦ ﺟﻬﻞ ﻟﺴﺎ‪‬ﺎ‪ .‬ﻭﻟﺴﺎﻥ ﺍﻟﻌـﺮﺏ ﺃﻭﺳـﻊ‬ ‫ﺍﻷﻟﺴﻨﺔ ﻣﺬﻫﺒﺎﹰ‪ ،‬ﻭﺃﻛﺜﺮﻫﺎ ﺃﻟﻔﺎﻇﺎﹰ‪ ،‬ﻭﻻ ﻧﻌﻠﻤﻪ ﳛﻴﻂ ﲜﻤﻴﻊ ﻋﻠﻤﻪ ﺇﻧﺴﺎ ﹲﻥ ﻏﲑ ﻧﱯ‪‬؛ ﻭﻟﻜﻨﻪ ﻻ ﻳﺬﻫﺐ ﻣﻨﻪ‬ ‫ﺷﻲ ٌﺀ ﻋﻠﻰ ﻋﺎﻣﺘﻬﺎ‪ ،‬ﺣﱴ ﻻ ﻳﻜﻮﻥ ﻣﻮﺟﻮﺩﹰﺍ ﻓﻴﻬﺎ ﻣ‪‬ﻦ ﻳﻌﺮﻓﻪ‪ .‬ﻭﺍﻟﻌﻠﻢ ﺑﻪ ﻋﻨﺪ ﺍﻟﻌﺮﺏ ﻛﺎﻟﻌﻠﻢ ﺑﺎﻟﺴﻨ‪‬ﺔ ﻋﻨﺪ‬ ‫ﻼ ﲨﻊ ﺍﻟﺴﻨﻦ ﻓﻠﻢ ﻳﺬﻫﺐ ﻣﻨﻬﺎ ﻋﻠﻴﻪ ﺷﻲﺀٌ‪ ،‬ﻟﺬﺍ ﻛﺎﻥ ﻻﺑﺪ ﰲ ﻓﻬـﻢ ﻋﻠـﻮﻡ‬ ‫ﺃﻫﻞ ﺍﻟﻔﻘﻪ‪ ،‬ﻻ ﻧﻌﻠﻢ ﺭﺟ ﹰ‬ ‫ﺍﻟﺸﺮﻳﻌﺔ ﻣ‪‬ﻦ ﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﺃﺳﺮﺍﺭ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺇﺫ ‪‬ﺎ ﺗﺘﻀﺢ ﺍﳌﻌﺎﱐ ﻭﺍﳌﻘﺎﺻﺪ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﺇﻥ ﻛﺎﻥ ﰲ ﻟﺴﺎﻥ‬ ‫ﺍﻟﻌﺮﺏ ﻋ‪‬ﺮﻓﹰﺎ ًﻣﺴﺘﻤﺮﺍﹰ‪ ،‬ﻓﻼ ﻳﺼﺢ ﺍﻟﻌﺪﻭﻝ ﻋﻨﻪ ﰲ ﻓﻬﻢ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭﺇﻥ ﱂ ﻳﻜﻦ ﹼﰒ ﻋﺮﻑ‪ ،‬ﻓﻼ ﻳﺼﺢ ﺃﻥ‬ ‫‪216‬‬ ‫ﻱ ﰲ ﻓﻬﻤﻬﺎ ﻋﻠﻰ ﻣﺎ ﻻ ﺗﻌﺮﻓﻪ"‬ ‫ﳚﺮ ‪‬‬ ‫ﻭﻳﻘﻮﻝ ﺍﻹﻣﺎﻡ ﺍﻟﻐﺰﺍﱄ ﻋﻤﻦ ﻳﺘﻌﺎﻃﻰ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ ،‬ﰲ ﻛﺘﺎﺑﻪ ﺍﳌﻨﺨﻮﻝ " ‪:‬ﻟﻮ ﱂ ﻳﻌﻠﻢ ﺗﻮﺳـﻊ‬ ‫‪217‬‬ ‫ﺍﻟﻌﺮﺏ ﰲ ﳐﺎﻃﺒﺘﻬﺎ ﻟﻌ ‪‬ﻲ ﺑﻜﺜﲑ ﻣ‪‬ﻦ ﻋﻠﻢ ﻣ‪‬ﺤﻜﻢ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨ‪‬ﺔ"‬ ‫ﻭﻟﻠﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﺻﻠﺔ ﻭﺛﻴﻘﺔ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﳌﺴﺎﺋﻞ ﺍﻟﻨﺤﻮﻳﺔ؛ ﻭﻗﺪ ﺃﺷﺎﺭ ﺍﺑﻦ ﻳﻌـﻴﺶ‬ ‫ﺇﱃ ﻫﺬﻩ ﺍﻟﺮﺍﺑﻄﺔ ﺑﻘﻮﻟﻪ " ‪:‬ﻭﻳﺮﻭﻥ ﺍﻟﻜﻼﻡ ﰲ ﻣﻌﻈﻢ ﺃﺑﻮﺍﺏ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻭﻣﺴﺎﺋﻠﻪ ﻣﺒﻨﻴﹰﺎ ﻋﻠـﻰ ﻋﻠـﻢ‬ ‫ﺍﻹﻋﺮﺍﺏ "ﻭﻳﻌﲏ ﺑﺎﻹﻋﺮﺍﺏ ﻋﻠﻢ ﺍﻟﻨﺤﻮ" ﻭﺇﳕﺎ ﺧﺼ‪‬ﻪ ‪‬ﺬﺍ ﺍﻻﺳﻢ ﻷ ﹼﻥ ﺍﻹﻋﺮﺍﺏ ﺃﺟﻠﻰ ﻇﺎﻫﺮﺓ ﻓﻴﻪ‪ .‬ﻭﺇﺫﺍ‬ ‫‪ 214‬ﻭﺗﺪﺑ‪‬ﺮ ﺃﻳﻀﹰﺎ ﺍﻵﻳﺎﺕ‪ 3 :‬ﻭ‪ 44‬ﻣﻦ ﺳﻮﺭﺓ ﻓﺼ‪‬ﻠﺖ‪ ،‬ﻭ‪ 37‬ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﺮﻋﺪ‪ ،‬ﻭ‪ 112‬ﻣﻦ ﺳﻮﺭﺓ ﻃـﻪ‪ ،‬ﻭ‪28‬‬ ‫ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﺰﻣﺮ‪ ،‬ﻭ‪ 7‬ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﺸﻮﺭﻯ‪ ،‬ﻭ‪ 3‬ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﺰﺧﺮﻑ‪ ،‬ﻭ‪ 12‬ﻣﻦ ﺳﻮﺭﺓ ﺍﻷﺣﻘﺎﻑ‪.‬‬ ‫‪ 215‬ﺍﻧﻈﺮ ﺍﺑﻦ ﺟﲏ‪ ،‬ﺃﺑﻮ ﺍﻟﻔﺘﺢ ﻋﺜﻤﺎﻥ‪ ،‬ﺍﳋﺼﺎﺋﺺ‪ .‬ﲢﻘﻴﻖ‪ ،‬ﳏﻤﺪ ﻋﻠﻲ ﺍﻟﻨﺠﺎﺭ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘـﺎﺏ ﺍﻟﻌـﺮﰊ‪،‬‬ ‫‪1995‬ﻡ‪.33 /1 ،‬‬ ‫‪ 216‬ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﳏﻤﺪ ﺑﻦ ﺇﺩﺭﻳﺲ‪ ،‬ﺍﻟﺮﺳﺎﻟﺔ‪.‬ﺷﺮﺡ ﻭﲢﻘﻴﻖ‪ ،‬ﺃﲪﺪ ﳏﻤﺪﺷﺎﻛﺮ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﺍﳌﻜﺘﺒﺔ ﺍﻟﻌﻠﻤﻴـﺔ‪ ،‬ﺑـﺪﻭﻥ‬ ‫ﺗﺎﺭﻳﺦ‪ ،‬ﺹ‪ .42‬ﻭﻛﺬﻟﻚ‪ ،‬ﻣﻌﺒﺪﻱ‪ ،‬ﳏﻤﺪ ﺑﺪﺭ‪ ،‬ﻋﻼﻗﺔ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺍﻷﺭﺩﻥ‪1994،‬ﻡ‪ ،‬ﻧﺸﺮ ﺍﳌﻌﻬﺪ‬ ‫ﺍﻟﻌﺎﳌﻲ ﻟﻠﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ‪،‬ﺹ‪.529‬‬ ‫‪ 217‬ﺍﻧﻈﺮ‪ ،‬ﺍﻟﻐﺰﺍﱄ‪ ،‬ﺃﺑﻮ ﺣﺎﻣﺪ‪ ،‬ﺍﳌﻨﺨﻮﻝ‪،‬ﺹ ‪.463‬‬

‫ﳏﻤﻮﺩ ﳏﻤﺪ ﻋﻠﻲ ‪97 -‬‬

‫ﻼ ﻟﻠﻔﻘﻪ‪ ،‬ﻷ ﱠﻥ ﻣﺎ ﻛﺎﻥ ﻣﺎﺩﺓ ﻟﻸﺻﻞ ﻳﻜﻮﻥ ﻣـﺎﺩﺓ‬ ‫ﺛﺒﺖ ﺃ ﱠﻥ ﺍﻟﻨﺤﻮ ﺃﺻﻞ ﻷُﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻓﺈﻧ‪‬ﻪ ﻳﻜﻮﻥ ﺃﺻ ﹰ‬ ‫ﻟﻠﻔﺮﻉ ﺃﻳﻀﹰﺎ ‪.‬ﻭﻛﺜﲑ ﻣ‪‬ﻦ ﺍﳌﺴﺎﺋﻞ ﺍﻟﺸﺮﻋﻴﺔ ﳜﺘﻠﻒ ﺍﳊﹸﻜﻢ ﻓﻴﻬﺎ ﺗﺒﻌﹰﺎ ﻻﺧـﺘﻼﻑ ﺍﻟﺘﺮﻛﻴـﺐ ﺍﻟﻠﻐـﻮﻱ‬ ‫‪218‬‬ ‫ﻭﻣﺪﻟﻮﻟﻪ‪.‬‬ ‫ﻭ ﻟﻘﺪ ﻛﺎﻧﺖ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻟﻐﺔ ﺍﻟﻌﺮﺏ ﻭﺣﺪﻫﻢ ﻗﺒﻞ ﺃﻥ ﻳﺒﻌﺚ ﺍﷲ ﳏﻤﺪﹰﺍ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ‬ ‫ﱯ ﺍﳋﺎﰎ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴـﺔ ﻭﺍﺧﺘـﺎﺭ ﺍﷲ‬ ‫ﻭﻗﺒﻞ ﺑﺪﺀ ﺍﻟﻮﺣﻲ‪ .‬ﻓﻤﻦ ﺍﻟﻠﺤﻈﺔ ﺍﻟﱵ ﻧﺰﻝ ﻓﻴﻬﺎ ﺍﻟﻮﺣﻲ ﻋﻠﻰ ﺍﻟﻨ ‪‬‬ ‫ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻫﺬﻩ ﺍﻟﻠﻐﺔ ﺍﻟﻌﻈﻴﻤﺔ ﻟﺘﻜﻮﻥ ﻟﻐﺔ ﺍﻟﻮﺣﻲ ﻭﺍﻟ‪‬ﻨﺒ‪‬ﻮﺓ‪ ،‬ﻭﻟﻐﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻣﻨﺬ ﺗﻠﻚ ﺍﻟﻠﺤﻈﺔ‬ ‫‪219‬‬ ‫ﺃﺻﺒﺤﺖ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻫﻲ ﻟﻐﺔ ﺭﺳﺎﻟﺔ ﺍﻹﺳﻼﻡ‪ ،‬ﻟﻐﺔ ﺍﻷﻣﺔ ﺍﳌﺴﻠﻤﺔ ﻣﺪﻯ ﺍﻟﺪﻫﺮ‪ ،‬ﻟﻐﺔ ﻛﻞ ﻣﺴﻠﻢ‪.‬‬ ‫ﻭﻫﻲ ﺑﺬﻟﻚ ﺗﻜﻮﻥ ﻗﺪ ﺧﺮﺟﺖ ﻣﻦ ﻛﻮ‪‬ﺎ ﻟﻐﺔ ﻗﻮﻡ " ﺍﻟﻌﺮﺏ" ﺇﱃ ﻟﻐﺔ ﺫﺍﺕ ﺃﺑﻌﺎﺩ ﺩﻳﻨﻴﺔ ﻭﻟﺬﺍ ﳝﻜﻦ‬ ‫ﺗﺴﻤﻴﺘﻬﺎ ﺑﻠﻐﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻓﻨـﺰﻭﻝ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻛﺎﻥ ﺍﳋﻄﻮﺓ ﺍﳊﺎﲰﺔ ﰲ ﺍﻟﻮﺣﺪﺓ ﺍﻟﻠﻐﻮﻳﺔ ﻟﻸﻣﺔ‬ ‫ﺍﻹﺳﻼﻣﻴﺔ ‪.‬‬ ‫ﻭﺍﻟﻌﺮﺑﻴﺔ ﺇﱃ ﺟﺎﻧﺐ ﻗﺪﺳﻴﺘﻬﺎ ﺍﻟﺪﻳﻨﻴﺔ ﺍﻟﱵ ﺗﺴﺘﻤﺪﻫﺎ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻫﻲ ﻟﻐﺔ ﺍﻟﻌﻠﻢ ﻭﺍﳊﻀﺎﺭﺓ‪،‬‬ ‫ﺃﺭﺳﺖ ﺟﺬﻭﺭ ﻋﻠﻮﻡ ﻛﺜﲑﺓ ﰲ ﻓﺘﺮﺍﺕ ﺍﺯﺩﻫﺎﺭ ﺍﳊﻀﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺃﺳﻬﻤﺖ ﰲ ﺗﻄﻮﻳﺮ ﻭﺗﻨﻤﻴﺔ ﻋﻠﻮﻣﹰﺎ‬ ‫ﻼ ﺭﻏﻢ ﲣﻠﻒ ﺍﳌﺴﻠﻤﲔ ﺣﻀﺎﺭﻳﹰﺎ ﻭ‪‬ﺗ ‪‬ﻌﺪ‪ ‬ﻣﻦ ﺍﻟﻠﻐﺎﺕ ﺍﳊﻴﺔ ﺣﱴ‬ ‫ﻭﻓﻨﻮﻥ ﳐﺘﻠﻔﺔ‪ ،‬ﻭﻣﺎ ﺯﺍﻝ ﻋﻄﺎﺅﻫﺎ ﻣﺘﻮﺍﺻ ﹰ‬ ‫ﻟﺪﻯ ﺍﻟﻐﺮﺏ ﺍﳌﺘﺮﺑﺺ ‪‬ﺎ ﻭﺑﺄﻫﻠﻬﺎ‪ ،‬ﻭﺇ‪‬ﺎ ﻣﺮﺷﺤﺔ ﻟﺘﺤﺘﻞ ﻣﻮﻗﻊ ﺍﻟﺼﺪﺍﺭﺓ ﰲ ﺍﻟﻌﺎﱂ ﺇﺫﺍ ﻭﺟﺪﺕ ﺍﻟﻮﻓـﺎﺀ‬ ‫ﻣﻦ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺗﻌﻬﺪﻭﻫﺎ ﺑﺎﻻﻫﺘﻤﺎﻡ ﺍﻟﻼﺯﻡ ﻭﺍﻟﺘﻄﻮﻳﺮ ﺍﳌﺴﺘﻤﺮ؛ ﺣﱴ ﺗﻮﺍﻛﺐ ﺣﺮﻛﺔ ﺍﳊﻴﺎﺓ ﺍﳌﻌﺎﺻﺮﺓ‬ ‫ﰲ ﻛﺎﻓﺔ ﻣﻴﺎﺩﻳﻨﻬﺎ ﺍﳌﺨﺘﻠﻔﺔ‬ ‫ﻭﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﲢﺘﺎﺝ ﺇﱃ ﻟﻐﺔ ﻣﻮﺣﺪﺓ ﺗﻌﺒ‪‬ﺮ ‪‬ﺎ ﻋﻦ ﺷﻌﺎﺋﺮﻫﺎ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺣﺎﺟﺎ‪‬ﺎ ﺍﻟﺪﻧﻴﻮﻳﺔ‪ ،‬ﺣﱴ‬ ‫ﺗﺼﻞ ﺇﱃ ﻣﺴﺘﻮﻯ ﻭﺣﺪﺓ ﺍﳌﻔﺎﻫﻴﻢ ﺣﻮﻝ ﺃﺻﻮﻝ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺩﻳﻨﻴﺎﹰ‪ ،‬ﻭﻣﺮﺣﻠﺔ ﺳـﻬﻮﻟﺔ ﺗﺒـﺎﺩﻝ‬ ‫ﺍﳌﻨﺎﻓﻊ "ﻭﺍﻟﺘﻜﺎﻓﻞ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻭﺍﻟﺘﻜﺎﻣﻞ ﺍﻻﻗﺘﺼﺎﺩﻱ "ﺩﻧﻴﻮﻳﺎﹰ‪ ،‬ﻋﱪﺍﻟﺘﻮﺍﺻﻞ ﺍﳉﻴﺪ ﻓﻴﻤﺎ ﺑﻴﻨـﻬﺎ ﺑﻠﻐـﺔ‬ ‫ﻭﺍﺣﺪﺓ ﻣﺸﺘﺮﻛﺔ ﲢﻘﻖ ﻫﺪﻑ ﻭﺣﺪﺓ ﺍﻟﺘﻌﺒﲑ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﻘﻮﺩ ﺑﺪﻭﺭﻩ ﺇﱃ ﻭﺣﺪﺓ ﺍﻟﺘﻔﻜﲑ ﻣﻦ ﺧﻼﻝ ﺍﺗﻔﺎﻕ‬ ‫ﺍﳌﺘﻔﺎﳘﲔ ﻋﻠﻰ ﻣﻌﲎ ﻭﺍﺣﺪ ﻳﻌﺮﻓﻮﻧﻪ ﻟﻠﻜﻠﻤﺔ ﺍﻟﻮﺍﺣﺪﺓ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﳌﺪﺧﻞ ﺍﻟﻄﺒﻴﻌـﻲ ﻟﺘﻮﺣﻴـﺪ ﺍﻷﻣـﺔ‬ ‫ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬ ‫ﻭﺑﺬﻟﻚ ﺗﺸﻜﱢﻞ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺑﻮﺻﻔﻬﺎ ﻟﻐﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻭﺍﻟﻔﻜﺮ ﻭﺍﻟﺘﺮﺍﺙ ﺍﻹﺳﻼﻣﻲ؛ ﻋﻨـﺼﺮﹰﺍ‬ ‫ﺃﺳﺎﺳﻴﹰﺎ ﻟﻔﻬﻢ ﻣﻘﺎﺻﺪ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻣﻌﺮﻓﺔ ﺃﺣﻜﺎﻣﻪ ﺍﻟـﺸﺮﻋﻴﺔ؛ ﻭﳍـﺬﻩ ﺍﳋﺎﺻـﻴﺔ ‪-‬ﺧﺎﺻـﻴﺔﺍﺭﺗﺒﺎﻃﻬﺎ‬ ‫ﺑﺎﻹﺳﻼﻡ‪-‬ﺳﺎﺭﺕ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺃﱏ ﺳﺎﺭ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻭﺟﺪﺕ ﰲ ﺃﻱ ﻣﻜﺎﻥ ﻧﻄﻖ ﺃﻫﻠﻪ ﻛﻠﻤﺔ ﺍﻟﺘﻮﺣﻴـﺪ ‪.‬‬ ‫ﻭﺃﺻﺒﺤﺖ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺳﻴﻠﺔ ﺣﺘﻤﻴﺔ ﻟﻔﻬﻢ ﻛﺘﺎﺏ ﺍﷲ ﻭﺳﻨﺔ ﻧﺒﻴﻪ‪ ،‬ﻭﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﺍﳌﺴﺘﻨﺒﻄﺔ ﻣﻨـﻬﻤﺎ‪،‬‬ ‫ﻭﻣﻦ ﱠﰒ ﺃﺻﺒﺢ ﺍﻻﻫﺘﻤﺎﻡ ﺑﺎﻟﻌﺮﺑﻴﺔ ﺟﺰﺀﹰﺍ ﻣﻦ ﺍﻻﻫﺘﻤﺎﻡ ﺑﺎﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻱ ﺣﺪﺍ ﺑﺎﳌﺴﻠﻤﲔ ‪-‬ﻣﻨﺬ‬ ‫ﺍﻟﻌﺼﻮﺭ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻷﻭﱃ ‪-‬ﻟﻼﻫﺘﻤﺎﻡ ‪‬ﺬﻩ ﺍﻟﻠﻐﺔ ﻭﻟﻠﺨﻮﺽ ﰲ ﻓﻨﻮ‪‬ﺎ ﻭﺁﺩﺍ‪‬ﺎ‪.‬‬ ‫‪ 218‬ﺍﻧﻈﺮﺍﻟﺴﻌﺪﻱ‪،‬ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ‪،‬ﻋﻼﻗﺔ ﺍﻟﺸﺮﻳﻌﺔ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺍﻷﺭﺩﻥ‪1994 ،‬ﻡ ﻧﺸﺮ ﺍﳌﻌﻬـﺪ ﺍﻟﻌـﺎﳌﻲ ﻟﻠﻔﻜـﺮ‬ ‫ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺹ‪ ،228‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪ .‬ﻭ ﺷﺮﺡ ﺍﳌﻔﺼ‪‬ﻞ ﻻﺑﻦ ﻳﻌﻴﺶ‪8/1 ،‬‬ ‫ﺪ ﻣﻦ ﺍﻟﺘﻔﺎﺻﻴﻞ ﺭﺍﺟﻊ‪ ،‬ﺍﻟﻨﺤﻮﻱ‪ ،‬ﻋﺪﻧﺎﻥ ﻋﻠﻲ ﺭﺿﺎ‪ ،‬ﳌﺎﺫﺍ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ؟ ﰲ ﻣﻮﻗﻊ‪www. Alnahwi.com:‬‬ ‫‪ 219‬ﳌﺰﻳ ‪‬‬

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‫ﺃﺛﺮ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﻣﺼﺎﺩﺭ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‪:‬‬ ‫ﺍﺭﺗﺒﻄﺖ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺑﺎﻹﺳﻼﻡ ﺍﳊﻨﻴﻒ ﺍﺭﺗﺒﺎﻃﹰﺎ ﻭﺛﻴﻘﹰﺎ ﻥ ﻭﺫﻟﻚ ﻟﻼﻋﺘﺒﺎﺭﺍﺕ ﺍﻟﺘﺎﻟﻴﺔ‪-:‬‬ ‫‪ -1‬ﺍﳌﺼﺪﺭ ﺍﻟﺘﺸﺮﻳﻌﻲ ﺍﻷﻭﻝ ﻟﻺﺳﻼﻡ ﻫﻮ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻭﻗﺪ ﻧﺰﻝ ﺑﻪ ﺍﻟﺮﻭﺡ ﺍﻷﻣﲔ ﻋﻠﻰ ﻗﻠﺐ‬ ‫ﺍﻟﺮﺳﻮﻝ ﺍﳊﻜﻴﻢ‪ ،‬ﺑﻠﺴﺎﻥ ﻋﺮﰊ ﻣﺒﲔ‪.‬‬ ‫‪ -2‬ﻭﺗﻌﺪ ﺍﻟﺴﻨﺔ ﺍﳌﻄﻬﺮﺓ ﺍﳌﺼﺪﺭ ﺍﻟﺜﺎﱐ ﻟﻠﺘﺸﺮﻳﻊ‪ ،‬ﻭﻫﻲ ﺃﻳﻀﹰﺎ ﺑﻠﺴﺎ ‪‬ﻥ ﻋﺮﰊ ﻣﺒﲔ‪ ،‬ﻟـﺴﺎﻥ ﺍﻟـﻨﱯ‬ ‫ﺚ ﺭﲪﺔ ﻟﻠﻌﺎﳌﲔ‪.‬‬ ‫ﺍﻷﻣﻲ ﺍﻟﺬﻱ ﺑ‪ ‬ﻌ ﹶ‬ ‫‪ -3‬ﻭﺍﳌﺴﻠﻤﻮﻥ ﻳﻨﺘﺰﻋﻮﻥ ﻣﻦ ﻫﺬﻳﻦ ﺍﳌﺼﺪﺭﻳﻦ ﺍﻷﺣﻜﺎ ‪‬ﻡ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﺍﳌﺘﻀﻤﻨﺔ ﺳﻌﺎﺩ‪‬ﻢ ﰲ ﺍﻟـﺪﻧﻴﺎ‬ ‫ﻭﺍﻵﺧﺮﺓ‪ .‬ﻭﻻ ﻳﻜﻮﻥ ﻓﻬﻢ ﺍﻷﺣﻜﺎﻡ ﺻﺤﻴﺤﹰﺎ ﺇﻻ ﺭ‪ ‬ﻭ ‪‬ﻋ ‪‬ﻲ ﻓﻴﻪ ﻣﻘﺘﻀﻰ ﺃﺳﺎﻟﻴﺐ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﻃـﺮﻕ‬ ‫ﺍﻟﺪﻻﻟﺔ ﻓﻴﻬﺎ‪ ،‬ﻭﻣﺎ ﺗﺘﻀﻤﻨﻪ ﺃﻟﻔﺎﻇﻬﺎ ‪ -‬ﻣﻔﺮﺩﺓ ﻭﻣﺮﻛﺒﺔ ‪ -‬ﻣﻦ ﻣﻌﺎ ‪‬ﻥ‪.‬‬ ‫ﻭﳍﺬﻩ ﺍﻟﻐﺎﻳﺔ ﺍﻟﺴﺎﻣﻴﺔ ‪ -‬ﻓﻬﻢ ﺍﻹﺳﻼﻡ ‪ -‬ﺃﻗﺒﻞ ﺍﳌﺴﻠﻤﻮﻥ ﻋﻠﻰ ﺗﻌﻠﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺑﺮﻏﺒﺔ ﻭﳍﻔـﺔ‪،‬‬ ‫ﻷ‪‬ﺎ ﺍﻷﺩﺍﺓ ﺍﳌﻮﺻﻠﺔ ﺇﱃ ﻗﺮﺍﺀﺓ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻗﺮﺍﺀﺓ ﺳﻠﻴﻤﺔ ﻣﻦ ﺍﻟﻠﺤﻦ‪.‬‬ ‫ﻭﻻ ﺳﻴﻤﺎ ﺃﻥ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﺳﻌﺔ ﺍﻷﻟﻔﺎﻅ ﻭﺍﳌﻌﺎﱐ‪ ،‬ﻭﻣﺘﻌﺪﺩﺓ ﺍﻷﺳﺎﻟﻴﺐ ﰲ ﳐﺎﻃﺒﺔ ﺍﻟﻘﻠـﺐ ﻭﺍﻟﻌﻘـﻞ‪،‬‬ ‫ﻓﻔﻴﻬﺎ ﺍﳌﺸﺘﺮﻙ ﺍﻟﺬﻱ ﳛﻤﻞ ﺃﻛﺜﺮ ﻣﻦ ﻣﻌﲎ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﺫﻟﻚ ﰲ ﺍﳌﻔﺮﺩﺍﺕ ﺃﻭ ﺍﻟﺘﺮﺍﻛﻴـﺐ‪ ،‬ﻭﺳـﻮﺍﺀ‬ ‫ﻛﺎﻧﺖ ﺍﳌﻌﺎﱐ ﻣﺘﻀﺎﺩﺓ ﺃﻭ ﻏﲑ ﻣﺘﻀﺎﺩﺓ‪ ،‬ﻭﻓﻴﻬﺎ ﺍﻟﺘﻌﺒﲑ ﺍﻟﺪﻗﻴﻖ ﺍﻟﺬﻱ ﻻ ﳛﺘﻤﻞ ﺇﻻ ﻣﻌﲎ ﻭﺍﺣﺪ‪ ،‬ﻭﻓﻴﻬـﺎ‬ ‫ﺍﻟﺘﻌﺒﲑ ﺍﳌﺮﻥ ﺍﻟﻔﻀﻔﺎﺽ ﺍﻟﺬﻱ ﺗﺘﻌﺪﺩ ﺍﺣﺘﻤﺎﻻﺗﻪ ﻟﺴﺒﺐ ﺃﻭ ﻵﺧﺮ‪ ،‬ﻭﻓﻴﻬﺎ ﻣﺎﻳﺪﻝ ﻋﻠﻰ ﺍﳌﺮﺍﺩ ﺑـﺎﳌﻨﻄﻮﻕ‪،‬‬ ‫ﻭﻣﺎ ﻳﺪﻝ ﺑﺎﳌﻔﻬﻮﻡ‪ ،‬ﻭﻓﻴﻬﺎ ﺍﻟﻌﺎﻡ ﻭﺍﳋﺎﺹ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ ﳑﺎ ﳛﺘﺎﺝ ﺇﱃ ﻓﻬﻢ ﻭﺇﺗﻘﺎﻥ‪ ،‬ﻓﻬﻲ ﺃﻭﺳـﻊ ﻣـﻦ‬ ‫ﻏﲑﻫﺎ ﻭﺃﻓﺼﺢ‪.‬‬ ‫ﻭﻗﺪ ﺍﻗﺘﻀﺖ ﺣﻜﻤﺔ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﺃﺣﻜﺎﻡ ﺍﻹﺳـﻼﻡ‪ ،‬ﺍﳌﻨـﺼﻮﺹ ﻋﻠﻴـﻪ‪،‬‬ ‫ﻭﺍﳌﺴﻜﻮﺕ ﻋﻨﻪ‪ ،‬ﺍﳌﺘﺮﻭﻙ ﻻﺳﺘﻨﺒﺎﻁ ﺍ‪‬ﺘﻬﺪﻳﻦ ﻋﻠﻰ ﺿﻮﺀ ﺍﳌﻨﺼﻮﺹ ﻋﻠﻴﻪ‪ .‬ﻛﻤﺎ ﺍﻗﺘﻀﺖ ﺣﻜﻤﺘﻪ ﺗﻌﺎﱃ‬ ‫ﺃﻥ ﻳﻜﻮﻥ ﰲ ﺍﳌﻨﺼﻮﺹ ﻋﻠﻴﻪ ﺍﶈﻜﻤﺎﺕ ﻭﺍﳌﺘﺸﺎ‪‬ﺎﺕ ﻭﺍﻟﻘﻄﻌﻴﺎﺕ ﻭﺍﻟﻈﻨﻴﺎﺕ‪ ،‬ﳑﺎ ﳛﺘﻤﻞ ﻭﺟﻬـﲔ ﺃﻭ‬ ‫ﺃﻛﺜﺮ‪ ،‬ﻭﺍ‪‬ﻤﻞ ﻭﺍﳌﻔﺴ‪‬ﺮ‪ ،‬ﻭﺍﳌﹸﻄﻠﻖ ﻭﺍﳌﹸﻘﻴ‪‬ﺪ؛ ﻭﺍﻟﺼﺮﻳﺢ ﻭﺍﳌﺆﻭﻝ‪ ،‬ﻭﻣﺎ ﻳ‪‬ﻔﻬﻢ ﻣﻦ ﻋﺒﺎﺭﺓ ﺍﻟﻨﺺ‪ ،‬ﻭﻣﺎ ﻳ‪‬ﻔﻬﻢ‬ ‫ﻣﻦ ﺇﺷﺎﺭﺗﻪ ﻭﰲ ﻛﻞ ﺫﻟﻚ ﻣﺎ ﺩﻻﻟﺘﻪ ﻗﻄﻌﻴﺔ‪ ،‬ﻭﻣﺎ ﺩﻻﻟﺘﻪ ﳏﺘﻤﻠﺔ‪ ،‬ﺭﺍﺟﺤﺔ ﺃﻭ ﻣﺮﺟﻮﺣﺔ‪.‬‬ ‫ﺗﻔﺎﻋﻞ ﺍﻟﻠﻐﺔ ﻣﻊ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ‪:‬‬ ‫ﻭﺍﻟﺘﻔﺎﻋﻞ ﺑﲔ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻭﻋﻠﻮﻡ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻗﺪﱘ‪ ،‬ﻧﺒﺘﺖ ﺟﺬﻭﺭﻩ ﰲ ﺧﲑ ﺍﻟﻘﺮﻭﻥ‪ ،‬ﻭﻻ ﺗﺰﺍﻝ‬ ‫ﲤﺘﺪ ﺇﱃ ﻳﻮﻣﻨﺎ ﻫﺬﺍ‪ ،‬ﻭﻗﺪ ﻋ‪‬ﹺﻨ ‪‬ﻲ ﻋﻠﻤﺎﺀ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﺑﺎﺳﺘﻘﺮﺍﺀ ﺍﻷﺳﺎﻟﻴﺐ ﺍﻟﻌﺮﺑﻴﺔ ﻭﻋﺒﺎﺭﺍ‪‬ـﺎ‬ ‫ﻭﻣﻔﺮﺩﺍ‪‬ﺎ‪ ،‬ﻭﺍﺳﺘﻤﺪﻭﺍ ﻣﻦ ﻫﺬﺍ ﺍﻻﺳﺘﻘﺮﺍﺀ ﻭﳑﺎﻗﺮﺭﻩ ﻋﻠﻤﺎﺀ ﺍﻟﻠﻐﺔ ﺃﻳﻀﹰﺎ ﻗﻮﺍﻋـﺪ ﻭﺿـﻮﺍﺑﻂ‪ ،‬ﻳ‪‬ﺘﻮﺻ‪‬ـﻞ‬ ‫ﲟﺮﺍﻋﺎ‪‬ﺎ ﺇﱃ ﺍﻟﻨﻈﺮ ﺍﻟﺴﻠﻴﻢ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻭﻓﻬﻢ ﺍﻷﺣﻜﺎﻡ ﻣﻨﻬﻤﺎ ﻓﻬﻤﹰﺎ ﺻﺤﻴﺤﹰﺎ ﻳﻄﺎﺑﻖ ﻣﺎ ﻳﻔﻬﻤﻪ‬ ‫ﺍﻟﻌﺮﰊ ﺍﻟﺬﻱ ﺟﺎﺀﺕ ﺍﻟﻨﺼﻮﺹ ﺑﻠﻐﺘﻪ‪.‬‬ ‫ﻭ ﳑﺎ ﻳﺴﺘﺪﻋﻲ ﻫﺬﺍ ﺍﳌﺴﺘﻮﻯ ﻣﻦ ﺇﺗﻘﺎﻥ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺃ ﱠﻥ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻳﻘﻮﻡ ﻋﻠﻰ ﺩﻋـﺎﻣﺘﲔ‬ ‫ﳘﺎ‪ :‬ﻣﺒﺎﺣﺚ ﺍﻻﺳﺘﺪﻻﻝ‪ .‬ﻭﻣﺒﺎﺣﺚ ﺍﻷﻟﻔﺎﻅ‪ .‬ﻭﺗﺘﻨﺎﻭﻝ ﻣﺒﺎﺣﺚ ﺍﻻﺳﺘﺪﻻﻝ ﻛﻴﻔﻴﺔ ﺍﺳـﺘﻨﺒﺎﻁ ﺍﳊﻜـﻢ‬ ‫ﺑﺘﺘﺒﻊ ﺍﻟﺪﻟﻴﻞ‪ .‬ﺃﻣﺎ ﻣﺒﺎﺣﺚ ﺍﻷﻟﻔﺎﻅ ﻓﺘﺘﻨﺎﻭﻝ ﺍﻟﻨﻮﺍﺣﻲ ﺍﻟﻠﻐﻮﻳﺔ‪.‬‬

‫ﳏﻤﻮﺩ ﳏﻤﺪ ﻋﻠﻲ ‪99 -‬‬

‫ﻭ ﺗﺄﺳﻴﺴﹰﺎ ﻋﻠﻰ ﺫﻟﻚ ﻗﺮﺭ ﻋﻠﻤﺎﺀ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ ،‬ﺃﻥ ﻣﻦ ﺷﺮﻭﻁ ﺍ‪‬ﺘﻬﺪ ﺃﻥ ﻳﻜﻮﻥ ﻋﺎﳌـﹰﺎ ﺑﺎﻟﻠﻐـﺔ‬ ‫ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﺃﺣﻮﺍﳍﺎ ﳏﻴﻄﹰﺎ ﺑﺄﺳﺮﺍﺭﻫﺎ ﻭﻗﻮﺍﻧﻴﻨﻬﺎ‪ ،‬ﻣﻠﻤﹰﺎ ﺇﳌﺎﻣﹰﺎ ﻃ‪‬ﻴﺒﹰﺎ ﺑﺄﺳﺎﻟﻴﺐ ﺍﻟﻌﺮﺏ ﰲ ﺍﻟﻜﻼﻡ ﻟﻴﺘﻮﺻﻞ ﺇﱃ‬ ‫ﺇﻳﻀﺎﺡ ﻣﺎ ﻓﻴﻪ ﺧﻔﺎﺀ ﻣﻦ ﺍﻟﻨﺼﻮﺹ‪ ،‬ﻭﺇﱃ ﺭﻓﻊ ﻣﺎ ﻗﺪ ﻳﻈﻬﺮ ﺑﻴﻨﻬﺎ ﻣـﻦ ﺗﻌـﺎﺭﺽ‪ ،‬ﻭﺑـﺬﻟﻚ ﺍﺗﻔـﻖ‬ ‫ﺍﻷﺻﻮﻟﻴﻮﻥ ﻋﻠﻰ ﺿﺮﻭﺭﺓ ﻛﻮﻥ ﺍ‪‬ﺘﻬﺪ ﺿﻠﻴﻌﹰﺎ ﺑﺎﻟﻠﻐﺔ ﻭﻋﻠﻮﻣﻬﺎ ﻛﺎﻟﻨﺤﻮ ﻭﺍﻟﺼﺮﻑ ﻭﺍﻟﺒﻼﻏﺔ‪ ،‬ﻣﻄﻠﻌـﹰﺎ‬ ‫ﻋﻠﻰ ﻛﻼﻡ ﺍﻟﻌﺮﺏ ﻭﺁﺩﺍﺏ ﺍﻟﻠﻐﺔ ﻭﻣﻘﻄﻮﻋﺎﺕ ﺑﻠﻐﺎﺋﻬﺎ ﻣﻦ ﺷﻌﺮ ﻭﻧﺜﺮ‪ ،‬ﻟﻪ ﺫﻭﻕ ﺳﻠﻴﻢ ﰲ ﻓﻬﻢ ﺃﺳﺎﻟﻴﺒﻬﺎ‬ ‫ﻭﺩﻻﻻﺕ ﻋﺒﺎﺭﺍ‪‬ﺎ ﻭﻣﻔﺮﺩﺍ‪‬ﺎ‪ ،‬ﲝﻴﺚ ﻳﺒﻠﻎ ﻓﻴﻬﺎ ﻣﺒﻠﻎ ﺍﻟﻌﺮﰊ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﺃﻭ ﰲ ﺻﺪﺭ ﺍﻹﺳﻼﻡ ﺃﻭ ﺃﺋﻤـﺔ‬ ‫ﺍﻟﻠﻐﺔ ﺍﳌﺘﻘﺪﻣﲔ‪ ،‬ﻭﺫﻟﻚ ﺃﻣﺎ ﺑﺎﻟﺴﻠﻴﻘﺔ ﺇﺫﺍ ﻧﺸﺄ ﺑﲔ ﺍﻟﻌﺮﺏ ﻣﺜﻞ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ‪ ،‬ﻭﺍﻟـﺸﺎﻓﻌﻲ ﺭﺿـﻲ ﺍﷲ‬ ‫ﻋﻨﻬﻤﺎ‪ ،‬ﺃﻭ ﺑﺄﻥ ﻳﺘﻤﺮﺱ ﰲ ﻫﺬﻩ ﺍﻟﻌﻠﻮﻡ ﺑﺎﻟﺘﻌﻠﻴﻢ ﻭﺍﻻﻛﺘﺴﺎﺏ ﺣﱴ ﻳﻜﻮﻥ ﺣﺎﺫﻗﹰﺎ ﰲ ﻓﻨﻮ‪‬ﺎ ﻭﻋﻠﻮﻣﻬـﺎ‬ ‫ﻛﺄﰊ ﺣﻨﻴﻔﺔ‪.‬‬ ‫ﻭﻻ ﻳﺘﺄﺗﻰ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻣﻦ ﺍﻟﻨﺼﻮﺹ ﺍﻟﱵ ﻭﺭﺩﺕ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﺇﻻ ﺇﺫﺍ ﻓﻬﻢ‬ ‫ﺍﻟﻔﻘﻴﻪ ﺍﻟﻠﻐﺔ ﻛﻤﺎ ﻳﻔﻬﻤﻬﺎ ﺍﻟﻌﺮﰊ ﺍﻟﻘﺢ ﺍﻟﺬﻱ ﻭﺭﺩﺕ ﺑﻠﺴﺎﻧﻪ‪ ،‬ﻭﻋﻠﻰ ﻗﺪﺭ ﻓﻬﻢ ﺍﻟﺒﺎﺣـﺚ ﰲ ﺍﻟـﺸﺮﻳﻌﺔ‬ ‫‪220‬‬ ‫ﻷﺳﺮﺍﺭ ﺍﻟﺒﻴﺎﻥ ﺍﻟﻌﺮﰊ ﻭﺩﻗﺎﺋﻘﻪ ﺗﻜﻮﻥ ﻗﺪﺭﺗﻪ ﻋﻠﻰ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻷﺣﻜﺎﻡ ﻣﻦ ﺍﻟﻨﺼﻮﺹ‪( ) .‬‬ ‫ﻭﻻ ﳝﻜﻨﻪ ﺫﻟﻚ ﰲ ﻋﺼﺮﻧﺎ ﺍﳊﺎﺿﺮ ﺇﻻ ﺑﺘﻌﻠﻢ ﺍﻟﻠﻐﺔ ﻭﺍﻟﻨﺤﻮ ﻭﺍﻟﺒﻼﻏﺔ ﻭﺳﺎﺋﺮ ﻋﻠﻮﻡ ﺍﻟﻠﻐﺔ ﻭﻓﺮﻭﻋﻬﺎ‪.‬‬ ‫ﻭﻳﺴﺘﻮﻱ ﰲ ﺫﻟﻚ ﺍﻟﻌﺮﰊ ﻭﻏﲑ ﺍﻟﻌﺮﰊ ﻣﻦ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻧﺴﺒﺔ ﻟﻀﻌﻒ ﻣﺴﺘﻮﻯ ﳑﺎﺭﺳﺔ ﺍﻟﻠﻐـﺔ ﺍﻟﻌﺮﺑﻴـﺔ‬ ‫‪221‬‬ ‫ﺍﻟﻔﺼﺤﻰ ﺣﱴ ﰲ ﺍﻟﻌﺎﱂ ﺍﻟﻌﺮﰊ‪( ) .‬‬ ‫‪ .‬ﻭﻟﻠﻤﺒﺎﺣﺚ ﺍﻟﻠﻐﻮﻳﺔ ﺃﺛ ‪‬ﺮ ﻭﺍﺿﺢ ﰲ ﺃﺣﻜﺎﻡ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﺍﺭﺗﺒـﺎﻁ ﺍﻷﺣﻜـﺎﻡ ﺍﻟﻔﻘﻬﻴـﺔ‬ ‫ﺑﺎﳌﺴﺎﺋﻞ ﺍﻟﻠﻐﻮﻳﺔ ﻳﺘﺤﻘﻖ ﰲ ﻣﻨﺎﺣﻲ ﺷﱴ‪ ،‬ﻣﻦ ﺃﺑﺮﺯﻫﺎ ‪:‬ﺍﻻﺷﺘﺮﺍﻙ ﻭﺍﻟﺘﻀﺎﺩ‪ ،‬ﻭﺍﻟﻌﻤـﻮﻡ ﻭﺍﳋـﺼﻮﺹ‪،‬‬ ‫ﻭﺍﻹﻃﻼﻕ ﻭﺍﻟﺘﻘﻴﻴﺪ‪.‬ﻓﻤﺜﺎﻝ ﺍﻻﺷﺘﺮﺍﻙ ﻟﻔﻆ ﺍﻟﻘﺮﺀ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ " ‪:‬ﻭﺍﳌﻄﻠﻘﺎﺕ ﻳﺘﺮﺑﺼ ‪‬ﻦ ﺑﺄﻧﻔﺴﻬ ‪‬ﻦ ﺛﻼﺛـﺔ‬ ‫ﻗﺮﻭﺀ "ﻓﺎﻟﻘﺮﺀ ﻣﺸﺘﺮﻙ ﺑﲔ ﺍﻟﻄﻬﺮ ﻭﺍﳊﻴﺾ؛ ﻓﺤﻤﻠﻪ ﻓﺮﻳﻖ ﻣﻦ ﺍﻟﻔﻘﻬﺎﺀ ﻋﻠﻰ ﺍﳌﻌﲎ ﺍﻷﻭﻝ‪ ،‬ﻭﲪﻠﻪ ﻓﺮﻳـﻖ‬ ‫ﺛﺎ ‪‬‬ ‫ﻥ ﻋﻠﻰ ﺍﳌﻌﲎ ﺍﻟﺜﺎﱐ‪ ،‬ﻭﻟﻜﻞ ﻓﺮﻳﻖ ﺃﺩﻟﺘﻪ ﰲ ﻫﺬﺍ ﺍﳊﻤﻞ ‪.‬‬ ‫ﻕ ﻭﺍﻟـﺴﺎﺭﻗ ﹸﺔ ﻓـﺎﻗﻄﻌﻮﺍ‬ ‫ﻭﻣﺜﺎﻝ ﺍﻟﻌﻤﻮﻡ ﻭﺍﳋﺼﻮﺹ‪ ،‬ﺍﳊﻜﻢ ﺑﻘﻄﻊ ﺍﻟﻴﺪ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ " ‪:‬ﻭﺍﻟﺴﺎﺭ ‪‬‬ ‫ﺺ ﲟ‪‬ﻦ ﻳﺴﺮﻕ ﺭ‪‬ﺑﻊ ﺩﻳﻨﺎﺭ ﻓﺼﺎﻋﺪﹰﺍ ‪.‬ﻳﻘـﻮﻝ ﺍﻟﺮﺳـﻮﻝ‬ ‫ﺃﻳﺪﻳﻬﻤﺎ "ﺣﻜﻢ ﻋﺎﻡ ﰲ ﻛﻞ ﺳﺮﻕ‪ ،‬ﻭﻟﻜﻨﻪ ﺧ‪‬ﺼ ‪‬‬ ‫ﺪ ﺍﻟﺴﺎﺭﻕ ﺇﻻ ﰲ ﺭﺑﻊ ﺩﻳﻨﺎﺭ ﻓﺼﺎﻋﺪﹰﺍ ‪".‬‬ ‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﱠﻢ " ‪:‬ﻻ ‪‬ﺗﻘﻄﻊ ﻳ ‪‬‬ ‫ﻭﻣﺜﺎﻝ ﺍﻹﻃﻼﻕ ﻭﺍﻟﺘﻘﻴﻴﺪ ‪:‬ﺍﺷﺘﺮﺍﻁ ﺍﻟﻌﺪﺍﻟﺔ ﰲ ﺍﻟﺸﻬﻮﺩ ﻋﻨﺪ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﺇﺫ ﻭﺭﺩ ﻧﺺ ﻳﻄﻠﻘﻪ ﻣﻦ ﻫـﺬﺍ‬ ‫ﺍﻟﺘﻘﻴﻴﺪ ﻭﻫﻮ ﻗﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ " ‪:‬ﻻ ﻧﻜﺎﺡ ﺇﻻ ﺑﻮﱄ ﻭﺷﺎﻫﺪﻳﻦ "ﻭﻭﺭﺩ ﺣﺪﻳﺚ ﺁﺧﺮ ﻳﻘﻴﺪﻩ ﻭﻫﻮ ﻗﻮﻟﻪ‬

‫‪ .220‬ﳌﺰﻳﺪ ﻣﻦ ﺍﻟﺘﻔﺎﺻﻴﻞ ﺍﻧﻈﺮ‪ :‬ﻃﻮﻳﻠﺔ‪ ،‬ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﻋﺒﺪ ﺍﻟﺴﻼﻡ‪ ،‬ﺃﺛﺮ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﺍﺧﺘﻼﻑ ﺍ‪‬ﺘﻤﻬﺪﻳﻦ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪،‬‬ ‫ﺩﺍﺭ ﺍﻟﺴﻼﻡ ﻟﻠﻄﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺮ‪ ،‬ﺹ‪ 44‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬ ‫‪ .221‬ﳌﺰﻳﺪ ﻣﻦ ﺍﻟﺘﻔﺎﺻﻴﻞ ﺭﺍﺟﻊ‪ ،‬ﻃﻮﻳﻠﺔ‪ ،‬ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﻋﺒﺪ ﺍﻟﺴﻼﻡ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ ﺹ‪ ،3‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬

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‫‪ISoIT‬‬

‫ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ " ‪:‬ﻻ ﻧﻜﺎﺡ ﺇﻻ ﺑﻮﱄ ﻭﺷﺎﻫﺪﻱ ﻋﺪ ﹴﻝ ‪".‬ﻭﻟﻠﻔﻘﻬﺎﺀ ﻛﻼﻡ ﻣﻔﺼ‪‬ﻞ ﰲ ﲪﻞ ﺍﳌﻄﻠﻖ ﻋﻠﻰ ﺍﳌﻘﻴﺪ‬ ‫‪222‬‬ ‫ﻭﻋﺪﻣﻪ ‪.‬ﻭﺑﺬﻟﻚ ﺗﺼﺒﺢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺑﻜﻞ ﻓﻨﻮ‪‬ﺎ ﻭﺳﻴﻠ ﹰﺔ ﻟﻠﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ‪.‬‬ ‫ﺃﺛﺮﻫﺎ ﰲ ﻋﻠﻢ ﺍﻟﺘﻔﺴﲑ‪:‬‬ ‫ﻓﺈﺫﺍ ﻛﺎﻥ ﻣﺎ ﺗﻘﺪﻡ ﻋﻦ ﺃﺛﺮ ﺍﻟﻠﻐﺔ ﰲ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻷﺣﻜﺎﻡ ﺍﻟﻔﻘﻬﻴﺔ‪ ،‬ﻓﻘﺪ ﻛﺎﻥ ﻟﻠﻐﺔ ﰲ ﺗﻔﺎﺳﲑ ﺍﻟﻘﺮﺁﻥ‬ ‫ﺍﻟﻜﺮﱘ ﺍﻋﺘﺒﺎﺭ ﻛﺒﲑ ﻭﺣﻀﻮﺭ ﻛﺜﻴﻒ‪ .‬ﻓﻘﺪ ﺫﻫﺐ ﺟ‪‬ﻞ ﺍﻟﺪﺍﺭﺳﲔ ﺇﱃ ﺃﻥ ﺍﻟﻐﺎﻳﺔ ﻣﻦ ﺍﻟﻘﺮﺍﺀﺓ ‪ -‬ﻗـﺮﺍﺀﺓ‬ ‫ﺍﻟﻘﺮﺁﻥ ‪ -‬ﻫﻲ ﺃﻭ ﹰﻻ ﻭﻗﺒﻞ ﻛﻞ ﺷﻲﺀ ﻓﻬﻢ ﺍﻟﻨﺺ ﻭﺃﻥ " ﻣﻬﻤﺔ ﻓﻬﻢ ﺍﻟﻨﺺ ﺗﺘﻮﺟﻪ ﺑﺎﻟﺪﺭﺟـﺔ ﺍﻷﻭﱃ ﺇﱃ‬ ‫ﻣﻌﻨﺎﻩ "‪ .‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﳌﺮﺍﺩ ﻣﻦ " ﺍﻟﻔﻬﻢ " ﺫﻟﻚ ﺍﻹﺩﺭﺍﻙ ﻟﻠﻤﺴﺘﻮﻯ ﺍﻷﻭﻝ ﻣﻦ ﺍﻹﺧﺒﺎﺭ ﻭﺍﻹﻓﺎﺩﺓ ﺣﻴـﺚ‬ ‫ﻳﺮﺍﺩ ﺍﻟﻠﻔﻆ ﻟﺬﺍﺗﻪ ﻛﺎﻥ " ﺍﻟﺘﻔﺴﲑ " ﳕﻄﹰﺎ ﻣﻦ ﺃﳕﺎﻁ ﻋﻤﻠﻴﺔ ﺍﻟﻔﻬﻢ‪ ،‬ﻭﻣﻌﲎ ﺫﻟﻚ ﺃﻥ ﺍﻟﺘﻔﺴﲑ ﻳﺘﺮ‪‬ﺗﺐ ﻋﻠﻰ‬ ‫ﺍﻟﻔﻬﻢ‪ ،‬ﻭﻫﻮ ﺇﳒﺎﺯ ﻟﻪ ﻭﳑﺎﺭﺳﺔ‪ ،‬ﻭﳘﺎ ﻣﺘﻼﺯﻣﺎﻥ ﺗﻼﺯﻣﹰﺎ ﺩﻋﺎ ﺑﻌﺾ ﺍﳌﻔﻜﺮﻳﻦ ﺇﱃ ﺍﻋﺘﺒﺎﺭﳘﺎ ﻣﺘﺮﺍﺩﻓﲔ‪.‬‬ ‫ﻭﻟﺌﻦ ﺍﻛﺘﺴﺐ ﺍﻟﻨﺤﻮ ﻗﻴﻤﺘﻪ ﻣﻦ ﺷﺪﺓ ﺍﺗﺼﺎﻟﻪ ﺑﺎﻟﺪﻻﻟﺔ ﻋﺎﻣﺔ‪ ،‬ﻓﺈﻥ ﺍﺗﺼﺎﻟﻪ ﺑﺎﻟﺪﻻﻟﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺃﺷـ ‪‬ﺪ‬ ‫ﻭﺃﻭﺛﻖ‪ .‬ﺫﻟﻚ ﻷﻥ ﺍﳌﺮﺍﺟﻊ ﺍﻟﻠﻐﻮﻳﺔ ﰲ ﳐﺘﻠﻒ ﺍﻟﻌﺼﻮﺭ ﳎﻤﻌﺔ ﻋﻠﻰ ﺃﻥ ﺍﻟﺪﺍﻓﻊ ﺍﻷﻭﻝ ﰲ ﻭﺿﻊ ﺍﻟﻨﺤـﻮ‬ ‫ﺐ‬ ‫ﺍﻟﻌﺮﰊ ﻫﻮ ﺍﳋﻮﻑ ﻣﻦ ﺗﺴﺮﺏ ﺍﻟﻠﺤﻦ ﺇﱃ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ ﺍﻟﺸﺮﻳﻒ‪ ،‬ﻭﻣﺎ ﻗﺪ ﻳﺘﺮﺗ‪‬ـ ‪‬‬ ‫‪223‬‬ ‫ﻋﻠﻰ ﺫﻟﻚ ﻣﻦ ﺗﺸﻮﻳﺶ ﻟﻠﻤﻌﲎ ﻭﺍﻧﻐﻼﻕ ﻟﻠﺪﻻﻟﺔ ﻭﺍﳓﺮﺍﻑ ﻋﻦ ﺍﳌﻘﺎﺻﺪ ) ‪ (2‬ﻗﺎﻝ ﺍﺑﻦ ﻳﻌﻴﺶ ﰲ‬ ‫ﻫﺬﺍ ﺍﳌﻌﲎ‪ " :‬ﻻ ﺑﺪ ﰲ ﺍﻟﺘﻔﺴﲑ ﻣﻦ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻻﺳﺘﻀﺎﺀﺓ ﺑﺪﻻﻟﺔ ﺍﻟﻔﺎﻇﻬﺎ ﺇ ﹾﺫ ﻛﺎﻥ )ﺍﻟﻘـﺮﺁﻥ(‬ ‫ﻅ ﺃﺩﻟﺔ ﺍﳌﻌﺎﱐ‬ ‫ﻣ ﱠﱰ ﹰﻻ ﺑﺎﻟﻠﺴﺎﻥ ﺍﻟﻌﺮﰊ ﻓﻼ ﺑ ‪‬ﺪ ﻣﻦ ﻣﻌﺮﻓﺔ ﺃﻟﻔﺎﻅ ﺍﻟﻌﺮﺏ ﻭﺍﻻﻃﻼﻉ ﻋﻠﻰ ﻣﻮﺍﺿﻌﻬﺎ ﺇ ‪‬ﺫ ﺍﻷﻟﻔﺎ ﹸ‬ ‫‪224‬‬ ‫") (‬ ‫ﻭﻳﻘﻮﻝ ﻋﺒﺪ ﺍﻟﻘﺎﻫﺮ ﺍﳉﺮﺟﺎﱐ‪ " :‬ﺍﻷﻟﻔﺎﻅ ﻣﻐﻠﻘﺔ ﻋﻠﻰ ﻣﻌﺎﻧﻴﻬﺎ ﺣﱴ ﻳﻜﻮﻥ ﺍﻹﻋﺮﺍﺏ ﻫـﻮ ﺍﻟـﺬﻱ‬ ‫ﻳﻔﺘﺤﻬﺎ‪ ،‬ﻭﺃﻥ ﺍﻷﻏﺮﺍﺽ ﻛﺎﻣﻨﺔ ﻓﻴﻬﺎ ﺣﱴ ﻳﻜﻮﻥ ﻫﻮ ﺍﳌﺴﺘﺨﺮﺝ ﳍﺎ‪ ،‬ﻭﺃﻧﻪ ﺍﳌﻌﻴﺎﺭ ﺍﻟﺬﻱ ﻳﺘﺒ‪‬ﻴﻦ ﻧﻘـﺼﺎﻥ‬ ‫ﻛﻼﻡ ﻭﺭﺟﺤﺎﻧﻪ ﺣﱴ ﻳﻌﺮﺽ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﳌﻘﻴﺎﺱ ﺍﻟﺬﻱ ﻻ ﻳ‪‬ﻌﺮﻑ ﺻﺤﻴﺢ ﻣﻦ ﺳﻘﻴﻢ ﺣﱴ ﻳ‪‬ﺮﺟﻊ ﺇﻟﻴـﻪ "‬ ‫‪225‬‬ ‫) (‬

‫‪ 222‬ﳌﺰﻳ ‪‬ﺪ ﻣﻦ ﺍﻟﺘﻔﺎﺻﻴﻞ ﺭﺍﺟﻊ‪ ،‬ﻋﺒﺪﺍﷲ‪ ،‬ﻋﺎﺩﻝ ﺍﻟﺸﻴﺦ‪ ،‬ﺩﻭﺭ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﲢﻘﻴﻖ ﺍﻟﻮﺣﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻣـﻦ ﺃﻭﺭﺍﻕ‬ ‫ﺍﳌﺆﲤﺮ ﺍﻟﻌﺎﳌﻲ ﻟﻮﺣﺪﺓ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺍﻟﻘﺮﻥ ﺍﳊﺎﺩﻱ ﻭﺍﻟﻌﺸﺮﻳﻦ‪ ،‬ﻧﺸﺮ ﺍﳌﻌﻬﺪ ﺍﻟﻌﺎﳌﻲ ﻟﻮﺣﺪﺓ ﺍﳌﺴﻠﻤﲔ ﺑﺎﳉﺎﻣﻌـﺔ‬ ‫ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﻌﺎﳌﻴﺔ‪ -‬ﻣﺎﻟﻴﺰﻳﺎ‪2003 ،‬ﻡ ﺹ‪ 222‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪ .....‬ﻭﺍﻧﻈﺮ ﺍﻟﺴﻌﺪﻱ‪ ،‬ﻋﺒﺪ ﺍﻟﻘـﺎﺩﺭ‪ ،‬ﻣﺮﺟـﻊ ﺳـﺎﺑﻖ‪،‬‬ ‫ﺹ‪ 228‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬ ‫‪ .223‬ﳌﺰﻳﺪ ﻣﻦ ﺍﻟﺘﻔﺎﺻﻴﻞ ﺍﻧﻈﺮ‪ ،‬ﺍﳉﻄﻼﻭﻱ‪ ،‬ﺍﳍﺎﺩﻱ‪ ،‬ﻗﻀﺎﻳﺎ ﺍﻟﻠﻐﺔ ﰲ ﻛﺘﺐ ﺍﻟﺘﻔﺴﲑ‪ ،‬ﺩﺭﺍﺳﺔ ﺍﳌﻨـﻬﺞ ‪ -‬ﺍﻟﺘﺄﻭﻳـﻞ ‪-‬‬ ‫ﺍﻹﻋﺠﺎﺯ‪ ،‬ﺗﻮﻧﺲ‪ ،‬ﻧﺸﺮ ﺩﺍﺭ ﳏﻤﺪ ﻋﻠﻲ ﺍﶈﺎﻣﻲ‪ ،‬ﻁ‪1998 ،1‬ﻡ‪ ،‬ﺹ‪ ،25‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬ ‫‪ .224‬ﺭﺍﺟﻊ ‪ :‬ﺷﺮﺡ ﺍﳌﻔﺼ‪‬ﻞ‪ ،‬ﺹ‪.11‬‬ ‫‪ .225‬ﺍﻧﻈﺮ ﺩﻻﺋﻞ ﺍﻹﻋﺠﺎﺯ‪ ،‬ﺹ‪21‬‬

‫ﳏﻤﻮﺩ ﳏﻤﺪ ﻋﻠﻲ ‪101 -‬‬

‫ﻭﻗﺪ ﻋ ‪‬ﺪ ﺑﻌﺾ ﺍﳌﻔﺴﺮﻳﻦ ﺍﻟﻘﺮﺍﺀﺍﺕ ﺍﳌﻨﺎﻓﻴﺔ ﻟﻘﻮﺍﻋﺪ ﺍﻟﻨﺤﻮ ﺍﻟﻌﺮﰊ ﻗﺮﺍﺀﺍﺕ ﻻﺣﻨﺔ‪ ،‬ﺃﹸﻟﻘﻴﺖ ﺗﺒﻌﺘـﻬﺎ‬ ‫ﻋﻠﻰ ﹶﻛ‪‬ﺘ‪‬ﺒ ‪‬ﺔ ﺍﳌﺼﺎﺣﻒ‪ ،‬ﻭﺭﺃﻯ ﻓﻴﻬﺎ ﺍﻟﺒﻌﺾ ﺍﻵﺧﺮ ﻻ ﳊﻨﹰﺎ ﺑﻞ ﺍﺗﺴﺎﻋﹰﺎ ﻣﻘﺼﻮﺩﹰﺍ ﰲ ﺍﻟﻨﺤﻮ ﺍﻟﻘﺮﺁﱐ ﻳﺄﺧﺬ‬ ‫‪226‬‬ ‫ﻣﻦ ﺃﻓﺼﺢ ﺍﻟﻠﻬﺠﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ ﺑﻄﺮ ‪‬‬ ‫ﻑ‪( ) .‬‬ ‫ﻭﻇﻠﺖ ﻋﻼﻗﺔ ﺍﻟﻠﻐﺔ ﺑﺎﻟﺘﻔﺴﲑ ﻭﺛﻴﻘﺔ ﺑﻮﺻﻔﻬﺎ ﺣﺠﺔ ﻻ ﺗﻘﻞ ﻗﻴﻤ ﹰﺔ ﻋﻦ ﻏﲑﻫﺎ ﻣﻦ ﺍﳊﺠﺞ ﻛـﺎﳌﻨﻄﻖ‬ ‫ﻭﺍﻟﻮﺍﻗﻊ ﻭﺍﻟﺮﻭﺍﻳﺔ ﻋﻦ ﺍﻟﺴﻠﻒ‪ ،‬ﺑﻞ ﺇ ﱠﻥ ﺍﻟﻠﻐﺔ ﻛﺜﲑﹰﺍ ﻣﺎ ﺗﻜﻮﻥ ﺣﺠﺔ ﺃﻗﻮﻯ ﻣﻦ ﻏﲑﻫﺎ ﻣﻦ ﺍﳊﺠﺞ ﺩﻓﺎﻋﹰﺎ‬ ‫ﻋﻦ ﺍﻟﺪﻻﻟﺔ ﻭﺗﺸﺮﻳﻌﹰﺎ ﳍﺎ‪ .‬ﻛﻤﺎ ﺗﻌﻠﻘﺖ ﺍﻟﻠﻐﺔ ﺑﺎﻟﻨﺺ‪ ،‬ﻓﺎﻻﻋﺘﻤﺎﺩ ﻋﻠﻴﻬﺎ ﻳﻌﲏ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠـﻰ ﺍﻟـﻨﺺ‬ ‫‪227‬‬ ‫ﻭﺍﻻﺳﺘﻌﺎﻧﺔ ‪‬ﺎ ﺗﻌﲏ ﺍﻻﺳﺘﻌﺎﻧﺔ ﺑﺎﻟﻨﺺ ) (‬ ‫ﻭﺃﻭﻝ ﻣﻦ ﻓﺴ‪‬ﺮ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺗﻔﺴﲑﹰﺍ ﻟﻐﻮﻳﹰﺎ ﻫﻮ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒـﺎﺱ ﺭﺿـﻲ ﺍﷲ ﻋﻨـﻬﻤﺎ‪ ،‬ﻭﺃﻥ‬ ‫ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﱠﻢ ﻗﺪ ﺩﻋﺎ ﻟﻪ ﺩﻋﺎ ًﺀ ﻓﻴﻪ ﺍﻧﺘﺪﺍﺏ ﻟﺘﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻭﺫﻟﻚ ﰲ ﻗﻮﻟﻪ ﻋﻠﻴﻪ‬ ‫ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ " :‬ﺍﻟﻠﻬﻢ ﻓﻘﱢ ‪‬ﻬ ‪‬ﻪ ﰲ ﺍﻟﺪﻳﻦ ﻭﻋﻠﱢ ‪‬ﻤ ‪‬ﻪ ﺍﻟﺘﺄﻭﻳﻞ " ﻭﺗﻔﺴﲑ ﺍﺑﻦ ﻋﺒﺎﺱ ﺍﻟﻠﻐﻮﻱ ﻫﺪﻓﻪ ﰲ ﺍﳌﻌﲎ‬ ‫‪228‬‬ ‫ﺍﻷﻭﻝ ﺭﻓﻊ ﺍﻟﻐﻤﻮﺽ ﻋﻦ ﺍﻟﻨﺺ‪ ،‬ﻭﺑﺰﻭﺍﻝ ﺫﻟﻚ ﺍﻟﻐﻤﻮﺽ ﻳﺘﻀﺢ ﺍﳌﻌﲎ ﺍﳌﺮﺍﺩ ﻟﻐﻮﻳﹰﺎ ﻟﻶﻳﺔ ) (‬ ‫ﻭﺍﺯﺩﺍﺩ ﺍﻟﺘﻔﺴﲑ ﺍﻟﻠﻐﻮﻱ ﻟﻠﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻓﻘﺪ ﺍﺳﺘﺸﻬﺪ ﺇﻣﺎﻡ ﺍﻟﻨﺤﺎﺓ ﺳﻴﺒﻮﻳﻪ ﰲ ﻣﺼﻨﻔﻪ " ﺍﻟﻜﺘﺎﺏ "‬ ‫‪229‬‬ ‫ﺑﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ )‪476‬ﻣﺮﺓ( ﻭﺑﺬﻟﻚ ﺍﺣﺘﻠﺖ ﺍﻟﺸﻮﺍﻫﺪ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻣﻜﺎﻧﹰﺎ ﻣﺮﻣﻮﻗﹰﺎ ﻋﻨﺪ ﺳﻴﺒﻮﻳﻪ‪( ) .‬‬ ‫ﻭﺗﱪﺯ ﺍﻟﱰﻋﺔ ﺍﻟﻠﻐﻮﻳﺔ ﺍﻟﻨﺤﻮﻳﺔ ﰲ ﺗﻔﺴﲑ ﺃﰊ ﺣﻴﺎﻥ ﺍﻷﻧﺪﻟﺴﻲ ﰲ ﻛﺘﺎﺑﻪ " ﺍﻟﺘﻔﺴﲑ ﺍﶈﻴﻂ"‪.‬‬ ‫ﻛﻤﺎ ﺃﻟﻒ ﻋﺪﺩ ﻣﻦ ﺍﻟﻠﻐﻮﻳﲔ ﰲ ﳎﺎﻝ ﺍﻟﺘﻔﺴﲑ ﺍﻟﻠﻐﻮﻱ ﻟﻠﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﻨﻬﻢ‪:‬‬ ‫‪ .1‬ﺃﺑﻮ ﺯﻛﺮﻳﺎ ﺍﻟﻔﺮﺍﺀ )ﺕ ‪207‬ﻫـ( ﰲ ﻛﺘﺎﺑﻪ " ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ "‪.‬‬ ‫‪ .2‬ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﻣﻌﻤﺮ ﺑﻦ ﺍﳌﺜﲎ )ﺕ ‪ 210‬ﻫـ( ﰲ ﻛﺘﺎﺑﻪ " ﳎﺎﺯ ﺍﻟﻘﺮﺁﻥ "‪.‬‬ ‫‪ .3‬ﺍﻟﺰﺟﺎﺝ )ﺕ ‪ (316‬ﰲ ﻛﺘﺎﺑﻪ " ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ " ﻭﻗﻴﻞ ﺇﻥ ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻷﰊ ﳏﻤﺪ ﻣﻜﹼﻲ‬ ‫ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ )ﺕ ‪ 437‬ﻫـ(‪.‬‬ ‫‪ .4‬ﺃﺑﻮ ﺍﻟﱪﻛﺎﺕ ﺑﻦ ﺍﻷﻧﺒﺎﺭﻱ )ﺕ ‪ 77‬ﻫـ( ﰲ ﻛﺘﺎﺑﻪ " ﺍﻟﺒﻴﺎﻥ ﰲ ﻏﺮﻳﺐ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ "‪.‬‬ ‫ﻭﻣﻦ ﺇﳚﺎﺑﺎﺕ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻟﺘﻔﺴﲑ‪ ،‬ﺍﻛﺘﻔﺎﺀ ﺍﻟﻠﻐﻮﻱ ﻋﻨﺪ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺑﺎﻟﻨﺺ‪ ،‬ﻓﻬﻮ ﻻ‬ ‫ﻳﻬﺘﻢ ﲟﺎ ﻗﻴﻞ ﰲ ﺍﻟﻨﺺ ﺃﻭ ﺣﻮﻟﻪ‪ ،‬ﻭﺇﳕﺎ ﻳﻬﺘﻢ ﲟﺎ ﻳﻘﻮﻟﻪ ﺍﻟﻨﺺ ﻳﺘﺨﺬ ﻣﻨﻪ ﻣﺎﺩﺓ ﲢﻠﻴﻠﻴﻪ ﻭﺗﻔﻜﲑﻩ‪ ،‬ﻭﺑﺬﻟﻚ‬ ‫ﻳﻜﺎﺩ ﺍﳌﻔﺴﺮﻭﻥ ﺍﻟﻠﻐﻮﻳﻮﻥ ﻳﺘﺠﺮﺩﻭﻥ ﻣﻦ ﺍﻟﱰﻋﺔ ﺍﳌﺬﻫﺒﻴﺔ‪ ،‬ﺑﺴﺒﺐ ﺍﻋﺘﻤﺎﺩﻫﻢ ﻋﻠﻰ ﺩﻻﻟﺔ ﺍﻟﻠﻔﻆ ﻣﻦ ﺣﻴﺚ‬ ‫‪! 230‬‬ ‫ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﺼﻮﺗﻴﺔ ﺃﻭﺍﻟﺼﺮﻓﻴﺔ‪ ،‬ﺃﻭ ﺍﻟﻨﺤﻮﻳﺔ‪( ) .‬‬ ‫‪ .226‬ﺭﺍﺟﻊ ‪ :‬ﺍﻹﺗﻘﺎﻥ " ﺝ‪ ،2‬ﺹ‪.182‬‬ ‫‪ .227‬ﻗﺪ ﺳﺒﻖ ﺍﺑﻦ ﻋﺒﺎﺱ ﺍﻟﻠﻐﻮﻳﲔ ﺇﱃ ﺷﺮﺡ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ ﻗﺒﻞ ﻗﺮﻥ ﻭﻫﻮ " ﺗﺮﲨﺎﻥ ﺍﻟﻘﺮﺁﻥ " ﺍﻧﻈـﺮ ﺍﳉﻄـﻼﻭﻱ‪،‬‬ ‫ﺹ‪.54‬‬ ‫ﳌﺰﻳﺪ ﻣﻦ ﺍﻟﺘﻔﺎﺻﻴﻞ ﺭﺍﺟﻊ‪ ،:‬ﺍﳉﻄﻼﻭﻱ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪ 39‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬ ‫‪ .228‬ﺍﻧﻈﺮ‪ ،‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺹ‪ ،4‬ﺑﺘﺼﺮﻑ‪.‬‬ ‫‪ .229‬ﺍﳌﺸﻬﻮﺭ ﰲ " ﻛﺘﺎﺏ ﺳﻴﺒﻮﻳﻪ " ﺃﻧﻪ ﺍﳌﺼﺪﺭ ﺍﻷﺳﺎﺳﻲ ﰲ ﻭﺻﻒ ﻧﻈﺎﻡ ﺍﻟﻌﺮﺑﻴﺔ ﻭﻗﻮﺍﻧﻴﻨﻬﺎ ﺍﻟﻨﺤﻮﻳـﺔ‪ .‬ﻭﻟﻌﻨﺎﻳﺘـﻪ‬ ‫ﺑﺎﻟﺸﻮﺍﻫﺪ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻭﲢﻠﻴﻠﻬﺎ ﻭﺗﺒﻴﲔ ﻣﻌﺎﻧﻴﻬﺎ‪ ،‬ﻳ ‪‬ﻌﺪ‪ ‬ﻣﻦ ﺍﳌﺼﺎﺩﺭ ﺍﳌﻬﻴﺌﺔ ﻟﻠﺘﻔﺴﲑ ﺍﻟﻠﻐﻮﻱ‪.‬‬ ‫‪ .230‬ﳌﺰﻳﺪ ﻣﻦ ﺍﻟﺘﻔﺎﺻﻴﻞ ﺭﺍﺟﻊ‪ ،‬ﺍﳉﻄﻼﻭﻱ‪ ،‬ﺍﳍﺎﺩﻱ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪ 48‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬

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‫ﻭﳑﺎ ﻳﺰﻳﺪ ﻋﻠﻢ ﺍﻟﻨﺤﻮ ﺧﻄﻮﺭﺓ ﺷﺪﺓ ﺍﻟﺘﺼﺎﻗﻪ ﺑﺎﳌﻌﲎ‪ ،‬ﻭﻫﺬﺍ ﻻ ﻳﻌﲏ ﺃﻥ ﺑﻘﻴﺔ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻠﻐﻮﻳﺔ ﻣﻨﻘﻄﻌﺔ‬ ‫ﻋﻨﻪ‪ ،‬ﺇﻻ ﺃﻥ ﺍﻟﻨﺤﻮ ﺑﺎﳌﻌﲎ ﺃﻟﺼﻖ‪.‬‬ ‫ﻭﻗﺪ ﺭ ﹼﻛﺰ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻌﺮﺏ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺼﻠﺔ ﻭﺍﻋﺘﱪﻭﺍ ﺃﻥ ﺍﻟﻠﻐﺔ ﺑﺼﻔﺔ ﻋﺎﻣﺔ‪ ،‬ﺃﺩﺍﺓ ﺗﻮﺍﺻﻞ ﻭﺗﻔﺎﻫﻢ‪،‬‬ ‫‪231‬‬ ‫ﻭﺃﻥ ﺍﻟﻠﻔﻆ ﺣﺎﻣﻞ ﻟﻠﻤﻌﲎ ﻣﺆ ‪‬ﺩ ﻟﻪ‪( ) .‬‬ ‫ﻭﻳﺰﻳﺪ ﺍﻟﺴﻴﻮﻃﻲ ﺍﻷﻣﺮ ﺟﻼ ًﺀ ﻭﺑﻴﺎﻧﹰﺎ ﰲ ﻣﻘﺪﻣﺔ ﻛﺘﺎﺑﻪ‪ :‬ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ :‬ﺣﲔ ﻗﺎﻝ‪ " :‬ﻣﻦ ﻓﻮﺍﺋﺪ ﻫﺬﺍ‬ ‫‪232‬‬ ‫ﺍﻟﻨﻮﻉ ﻣﻌﺮﻓﺔ ﺍﳌﻌﲎ‪ ،‬ﻷﻥ ﺍﻹﻋﺮﺍﺏ ﳝﻴﺰ ﺍﳌﻌﺎﱐ‪ ،‬ﻭﻳﻮﻗﻒ ﻋﻠﻰ ﺃﻏﺮﺍﺽ ﺍﳌﺘﻜﻠﻤﲔ "‪( ) .‬‬ ‫ﻭﻗﺪ ﺃﻭﱃ ﺍﺑﻦ ﺧﻠﺪﻭﻥ ﺍﻟﻨﺤﻮ ﺍﻟﺼﺪﺍﺭﺓ ﻋﻨﺪ ﺗﻨﺎﻭﻟﻪ ﺍﻟﻠﺴﺎﻥ ﺍﻟﻌﺮﰊ‪ ،‬ﻭﺫﻟﻚ ﻟﻌﻼﻗﺘﻪ ﺑﺎﳌﻌﲎ ‪ -‬ﻗﺎﻝ‪:‬‬ ‫" ﻭﺍﻟﺬﻱ ﻳﺘﺤﺼ‪‬ﻞ ﺃﻥ ﺍﻷﻫﻢ ﺍﳌﻘﺪ‪‬ﻡ ﻣﻨﻬﺎ ‪ -‬ﻳﻌﲏ ﻋﻠﻢ ﺍﻟﻠﺴﺎﻥ ‪ -‬ﻫﻮ ﺍﻟﻨﺤﻮ ﺇﺫ ﺑﻪ ﺗﺘﺒﻴ‪‬ﻦ ﺃﺻﻮﻝ ﺍﳌﻘﺎﺻﺪ‬ ‫ﺑﺎﻟﺪﻻﻟﺔ‪ ...‬ﻭﻟﻮﻻﻩ ﳉﹸ ﹺﻬ ﹶﻞ ﺃﺻﻞ ﺍﻹﻓﺎﺩﺓ‪ ،‬ﻭﻛﺎﻥ ﻣﻦ ﺣﻖ ﻋﻠﻢ ﺍﻟﻠﻐﺔ ﺍﻟﺘﻘﺪ‪ ‬ﻡ ﻟﻮ ﻻ ﺃﻥ ﺃﻛﺜﺮ ﺍﻷﻭﺿـﺎﻉ‬ ‫ﺑﺎﻗﻴﺔ ﰲ ﻣﻮﺿﻮﻋﺎ‪‬ﺎ ﱂ ﺗﺘﻐﲑ ﲞﻼﻑ ﺍﻹﻋﺮﺍﺏ‪ ...‬ﻓﺈﻧﻪ ﻳﺘﻐﲑ ﺑﺎﳉﻤﻠﺔ‪ ...‬ﻓﻠﺬﻟﻚ ﻛﺎﻥ ﻋﻠﻢ ﺍﻟﻨﺤﻮ ﺃﻫﻢ‬ ‫‪233‬‬ ‫ﻣﻦ ﺍﻟﻠﻐﺔ ﺇﺫ ﰲ ﺟﻬﻠﻪ ﺇﻻﺧﻼﻝ ﺑﺎﻟﺘﻔﺎﻫﻢ ﲨﻠﺔﹰ‪ ،‬ﻭﻟﻴﺴﺖ ﻛﺬﻟﻚ ﺍﻟﻠﻐﺔ " ) ( ﻭﺗﺄﺳﻴﺴﹰﺎ ﻋﻠـﻰ ﻣـﺎ‬ ‫ﺳﺒﻖ ﳝﻜﻦ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﻣﻄﻠﺐ ﺍﻟﻘﺎﺭﺉ ﻭﺍﳌﻔﺴﺮ ﻟﻠﻘﺮﺁﻥ ﻫﻮ ﰲ ﺍﳌﻘﺎﻡ ﺍﻷﻭﻝ ﻭﻗﺒﻞ ﻛﻞ ﺷﻲﺀ‪ ،‬ﻣﻌﺎﻧﻴـﻪ‬ ‫ﻭﻣﻘﺎﺻﺪﻩ ﺑﻐﺮﺽ ﺇﺩﺭﺍﻛﻬﺎ ﺍﻹﺩﺭﺍﻙ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﳌﺎ ﻛﺎﻥ ﺍﻟﻨﺤﻮ ﺃﻭﰱ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻠﻐﻮﻳﺔ ‪‬ـﺬﻩ ﺍﳌﺄﻣﻮﺭﻳـﺔ‬ ‫ﻭﺃﻭﻻﻫﺎ ﺑﺘﻔﺴﲑﻩ ﺍﺣﺘﻞ ﺗﻠﻚ ﺍﳌﺮﺗﺒﺔ ﻣﻦ ﺍﻷﳘﻴﺔ‪.‬‬ ‫ﺃﺛﺮ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﻋﻠﻢ ﺍﳊﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ‪:‬‬ ‫ﻭﻗﺪ ﺍﻫﺘﻢ ﻋﻠﻤﺎﺀ ﺍﳊﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ ﺑﻌﻘﺪ ﺻﻠﺔ ﻭﺛﻴﻘﺔ ﺑﲔ ﺍﻷﺳﺎﻟﻴﺐ ﺍﻟﻠﻐﻮﻳﺔ ﻭﺍﳊﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ‪.‬‬ ‫ﻓﻔﻲ ﺣﺪﻳﺚ " ﺇﳕﺎ ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺎﺕ" ﺃﺩ‪‬ﺕ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺩﻭﺭﹰﺍ ﻣﻬﻤﹰﺎ ﰲ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻷﺋﻤﺔ ﻟﻸﺣﻜﺎﻡ‬ ‫ﺍﻟﺸﺮﻋﻴﺔ‪.‬‬ ‫ﻭﻗﺪ ﺗﺮﺗﺒﺖ ﻋﻠﻰ ﻓﻬﻢ ﺍﳊﺪﻳﺚ ﺃﺣﻜﺎﻡ ﺷﺮﻋﻴﺔ ﻣﻦ ﺣﻴﺚ ﺍﻟﻮﺟﻮﺏ ﺃﻭ ﻋﺪﻣﻪ‪ .‬ﻓﻘﺪ ﺍﺣﺘﺞ ﺍﻷﺋﻤـﺔ‬ ‫ﺍﻟﺜﻼﺛﺔ ‪ -‬ﻣﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﲪﺪ ‪ -‬ﺬﺍ ﺍﳊﺪﻳﺚ ﰲ ﻭﺟﻮﺏ ﺍﻟﻨﻴﺔ ﰲ ﺍﻟﻮﺿﻮﺀ ﻭﺍﻟﻐﺴﻞ ﻓﻘﺎﻟﻮﺍ ﺍﻟﺘﻘﺪﻳﺮ‬ ‫ﻓﻴﻪ ﺻﺤﺔ ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺎﺕ‪ ،‬ﻭﺍﻷﻟﻒ ﻭﺍﻟﻼﻡ ﻓﻴﻪ ﻻﺳﺘﻐﺮﺍﻕ ﺍﳉﻨﺲ‪ ،‬ﻓﻴﺪﺧﻞ ﻓﻴﻪ ﲨﻴﻊ ﺍﻷﻋﻤﺎﻝ ﻣـﻦ‬ ‫ﻼ ﺑﺎﻟﻌﻤﻮﻡ‪ ،‬ﻭﻳﺪﺧﻞ ﻓﻴﻪ‬ ‫ﺍﻟﺼﻮﻡ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺰﻛﺎﺓ ﻭﺍﳊﺞ ﻭﺍﻟﻮﺿﻮﺀ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ ﳑﺎ ﻳﻄﻠﺐ ﻓﻴﻪ ﺍﻟﻨﻴﺔ ﻋﻤ ﹰ‬ ‫ﺃﻳﻀﹰﺎ ﺍﻟﻄﻼﻕ ﻭﺍﻟﻌﺘﺎﻕ ؛ ﻷﻥ ﺍﻟﻨﻴﺔ ﺇﺫﺍ ﻗﺎﺭﻧﺖ ﺍﻟﻜﻨﺎﻳﺔ ﻛﺎﻧﺖ ﻛﺎﻟﺼﺮﻳﺢ‪.‬‬ ‫!‪ .‬ﻭﺧﲑ ﻣﻦ ﳝﺜﻞ ﺫﻟﻚ ﺃﺑﻮ ﻋﺒﻴﺪﺓ " ﰲ ﻛﺘﺎﺑﻪ ﳎﺎﺯ ﺍﻟﻘﺮﺁﻥ " ﻓﻘﺪ ﺍﺳﺘﻨﻄﻖ ﺍﻟﻨﺺ ﻭﻭﻗﻒ ﻋﻨﺪ ﺣﺪ ﺍﻹﺧﺒﺎﺭ ﻣﻦ ﺩﻻﻟﺔ‬ ‫ﺍﻟﻨﺺ‪ ،‬ﻭﱂ ﻳﺮﺟﺢ ﻣﻦ ﺍﻟﺪﻻﻟﺔ ﺇﻻ ﻣﺎ ﻛﺎﻧﺖ ﺍﻟﻘﺮﻳﻨﺔ ﺍﻟﻠﻐﻮﻳﺔ ﺩﺍﻓﻌﺔ ﺇﻟﻴﻪ‪ .‬ﻛﻤﺎ ﻛﺎﻥ " ﳎﺎﺯ ﺍﻟﻘﺮﺁﻥ " ﺗﺄﺳﻴـﺴﹰﺎ ﳌﻨـﻬﺞ‬ ‫ﻟﻐﻮﻱ ﰲ ﻣﺒﺎﺷﺮﺓ ﺍﻟﻨﺺ ﺗﻮﻇﱠﻒ ﻓﻴﻪ ﺍﻟﻠﻐﺔ ﰲ ﺧﺪﻣﺔ ﺍﻟﺪﻻﻟﺔ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﳉﻄﻼﻭﻱ‪ ،‬ﺹ ‪) ،57-56‬ﺑﺘﺼﺮﻑ(‪.‬‬ ‫‪ .231‬ﳌﺰﻳﺪ ﻣﻦ ﺍﳌﻌﻠﻮﻣﺎﺕ ﺍﻟﺘﻔﺼﻴﻠﻴﺔ ﺍﻧﻈﺮ ﰲ ﻣﺎ ﲨﻌﻪ ﺍﻟﺴﻴﻮﻃﻲ ﰲ ﺣﺪ ﺍﻟﻠﻐﺔ )ﺍﳌﺰﻫﺮ‪ ،‬ﺝ‪ ،1‬ﺹ‪ ،7‬ﻭ‪ (8‬ﻭﺍﺑﻦ ﺟﲏ‬ ‫ﺿ ‪‬ﻊ ﳌﻌﲎ‪.‬‬ ‫ﰲ ﺍﳋﺼﺎﺋﺺ ‪ :‬ﺣﺪ ﺍﻟﻠﻐﺔ ﺃﺻﻮﺍﺕ ﻳﻌﺒ‪‬ﺮ ‪‬ﺎ ﻛﻞﱡ ﻗﻮ ﹴﻡ ﻋﻦ ﺃﻏﺮﺍﺿﻬﻢ‪ .‬ﻭﺍﺑﻦ ﺍﳊﺎﺟﺐ ‪ :‬ﺣﺪ ﺍﻟﻠﻐﺔ ﻛﻞﱡ ﻟﻔﻆ ﻭ‪ ‬‬ ‫‪ .232‬ﺭﺍﺟﻊ ﺍﻹﺗﻘﺎﻥ‪ ،‬ﺝ‪ ،1‬ﺹ‪.179‬‬ ‫‪ .233‬ﺭﺍﺟﻊ ‪ :‬ﺍﺑﻦ ﺧﻠﺪﻭﻥ‪ " ،‬ﺍﳌﻘﺪﻣﺔ " ﺹ‪ 546-545‬ﻭﻛﺬﻟﻚ ﺍﻧﻈﺮ ﻣﺎﺩﺓ ﻉ‪/‬ﺭ‪/‬ﺏ ﰲ ﺍﻟﻠﺴﺎﻥ‪.‬‬

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‫ﻭﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ‪ :‬ﺗﻘﺪﻳﺮﻩ ﺇﳕﺎ ﺍﻷﻋﻤﺎﻝ ﲢﺴﺐ ﺇﺫﺍ ﻛﺎﻧﺖ ﺑﻨﻴﺔ ﻭﻻ ﲢﺴﺐ ﺇﺫﺍ ﻛﺎﻧﺖ ﺑﻼ ﻧﻴﺔ‪ .‬ﻭﻓﻴﻪ‬ ‫ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺍﻟﻄﻬﺎﺭﺓ ﻭﺳﺎﺋﺮ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻻ ﺗﺼﻠﺢ ﺇﻻ ﺑﻨﻴﺔ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﻄﻴﱯ‪ :‬ﻛﻞ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﻭﺍﻟﻨﻴﺎﺕ ﲨﻊ ﳏﻠﻰ ﺑﺎﻟﻼﻡ ﺍﻻﺳﺘﻐﺮﺍﻗﻴﺔ ؛ ﻓﺈﻣﺎ ﺃﻥ ﳛﻤـﻼ ﻋﻠـﻰ‬ ‫ﻋﺮﻑ ﺍﻟﻠﻐﺔ ﻓﻴﻜﻮﻥ ﺍﻻﺳﺘﻐﺮﺍﻕ ﺣﻘﻴﻘﻴﺎﹰ‪ ،‬ﺃﻭ ﻋﻠﻰ ﻋﺮﻑ ﺍﻟﺸﺮﻉ‪ ،‬ﻭﺣﻴﻨﺌﺬ ﻳﺮﺍﺩ ﺑﺎﻷﻋﻤﺎﻝ ﺍﻟﻮﺍﺟﺒـﺎﺕ‬ ‫ﻭﺍﳌﻨﺪﻭﺑﺎﺕ ﻭﺍﳌﺒﺎﺣﺎﺕ ﺑﺎﻟﻨﻴﺎﺕ ﻭﺍﻹﺧﻼﺹ ﻭﺍﻟﺮﻳﺎﺀ‪ ،‬ﺃﻭ ﻳﺮﺍﺩ ﺑﺎﻷﻋﻤﺎﻝ ﺍﻟﻮﺍﺟﺒﺎﺕ ﻭﻣﺎ ﻻ ﻳـﺼﺢ ﺇﻻ‬ ‫ﺑﺎﻟﻨﻴﺔ ﻛﺎﻟﺼﻼﺓ ﻓﺤﻴﻨﺌﺬ ﳛﻤﻞ " ﺇﳕﺎ ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺎﺕ " ﺇﳕﺎ ﺗﻜـﻮﻥ ﻣﻘﺒﻮﻟـﺔ ﺇﺫﺍ ﻛﺎﻧـﺖ ﻣﻘﺮﻭﻧـﺔ‬ ‫ﺑﺎﻹﺧﻼﺹ‪.‬‬ ‫ﻭﺫﻫﺐ ﺃﺑﻮ ﺣﻨﻴﻔﺔ‪ ،‬ﻭﺃﺑﻮ ﻳﻮﺳﻒ ﻭﳏﻤﺪ ﻭﺯﻓﺮ ﻭﺍﻟﻨﻮﻭﻱ ﻭﺍﻷﻭﺯﺍﻋﻲ ﻭﺍﳊﺴﻦ ﻭﻣﺎﻟﻚ ﰲ ﺭﻭﺍﻳـﺔ‪،‬‬ ‫ﺇﱃ ﺃﻥ ﺍﻟﻮﺿﻮﺀ ﻻ ﳛﺘﺎﺝ ﺇﱃ ﻧﻴﺔ ﻭﻛﺬﻟﻚ ﺍﻟﻐﺴﻞ؛ ﻭﻗﺎﻟﻮﺍ ﺇﻥ ﺍﻟﺘﻘﺪﻳﺮ ﰲ " ﺇﳕﺎ ﺍﻷﻋﻤـﺎﻝ ﺑﺎﻟﻨﻴـﺎﺕ "‬ ‫ﻛﻤﺎﻝ ﺍﻷﻋﻤﺎﻝ ﻭﺍﻟﻨﻴﺎﺕ ﺃﻭ ﺛﻮﺍ‪‬ﺎ ﺃﻭ ﳓﻮ ﺫﻟﻚ‪ .‬ﻭﺫﻟﻚ ﻷﻥ ﺍﻟﻌﺎﻣﻞ ﰲ ﻗﻮﻟﻪ ﺑﺎﻟﻨﻴﺎﺕ ﻣﻔﺮﺩ ﺑﺈﲨـﺎﻉ‬ ‫‪234‬‬ ‫ﺍﻟﻨﺤﺎﺓ‪ ،‬ﻓﻼ ﳚﻮﺯ ﺃﻥ ﻳﺘﻌﻠﻖ ﺑﺎﻷﻋﻤﺎﻝ‪ ،‬ﻷﻧﻪ ﺭﻓﻊ ﺑﺎﻻﺑﺘﺪﺍﺀ ﻓﻴﺒﻘﻰ ﺑﻼ ﺧﱪ ﻓﻼ ﳚﻮﺯ‪( ) .‬‬

‫ﻣﻌﺮﻓﺔ ﻃﺮﻕ ﺩﻻﻟﺔ ﺍﻷﻟﻔﺎﻅ ﻋﻠﻰ ﺍﳌﻌﺎﱐ ﻋﻨﺪ ﺍﻟﻔﻘﻬﺎﺀ‪:‬‬ ‫ﻻ ﺑﺪ ﻟﺘﻔﺴﲑ ﺍﻟﻨﺺ ﺍﻟﺸﺮﻋﻲ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻋﻨﺪ ﺍﺳﺘﻨﺒﺎﻁ ﺍﳊﻜﻢ ﺍﻟﺸﺮﻋﻲ ﻣﻦ ﺇﺩﺭﺍﻙ ﺳـﻠﻴﻢ‬ ‫ﻟﺪﻻﻻﺕ ﺍﻷﻟﻔﺎﻅ ﻋﻠﻰ ﺍﳌﻌﺎﱐ ﺍﳌﺮﺍﺩﺓ ﻣﻦ ﺍﻟﻜﻼﻡ‪ .‬ﻭﺍﳌﺮﺍﺩ ﺑﺎﻟﺪﻻﻟﺔ ﻣﺎ ﺗﺆﺩﻳﻪ ﺍﻷﻟﻔﺎﻅ ﻣﻦ ﻣﻌـﺎﻥ‪ ،‬ﺃﻱ‬ ‫ﻓﻬﻢ ﺍﳌﻌﲎ ﻣﻦ ﺍﻟﻠﻔﻆ‪ .‬ﻭﳑﺎ ﻻ ﺷﻚ ﻓﻴﻪ ﺃﻥ ﺍﻟﺪﻻﻻﺕ ﲣﺘﻠﻒ ﻭﻫﻲ ﲨﻴﻌﻬﺎ ﻣﺘﻼﻗﻴﺔ ﻏـﲑ ﻣﺘﻨـﺎﻓﺮﺓ ﻥ‬ ‫ﻭﺛﺒﻮﺕ ﺍﻷﺣﻜﺎﻡ ﺑﺎﻷﻟﻔﺎﻅ ﺇﳕﺎ ﻳﻜﻮﻥ ﺑﺪﻻﻟﺔ ﺍﻟﻠﻔﻆ ﻋﻠﻰ ﺍﳌﻌﲎ ﺍﳌﺮﺍﺩ ﻟﻠﻤﺘﻜﻠﻢ‪.‬‬ ‫ﻭﲦﺔ ﻣﺴﻠﻜﺎﻥ ﺭﺋﻴﺴﺎﻥ ﻋﻨﺪ ﺍﻟﻔﻘﻬﺎﺀ ﻟﺘﺤﺪﻳﺪ ﺩﻻﻟﺔ ﺍﻟﻨﺼﻮﺹ ﻋﻠﻰ ﺍﻷﺣﻜﺎﻡ ﳘﺎ‪:‬‬ ‫‪ -1‬ﻣﺴﻠﻚ ﺍﳊﻨﻔﻴﺔ ﻭﻣﻦ ﺣﺬﺍ ﺣﺬﻭﻫﻢ‪ ،‬ﻭﻳﺮﻭﻥ ﺃﻥ ﲦﺔ ﺃﺭﺑﻌﺔ ﻃﺮﻕ ﻟﺪﻻﻟﺔ ﺍﻟﻨﺺ ﻋﻠﻰ ﺍﳊﻜـﻢ‪،‬‬ ‫ﻭﻫﻲ‪:‬‬ ‫ﺃ‪ .‬ﻋﺒﺎﺭﺓ ﺍﻟﻨﺺ‪.‬‬ ‫ﺏ‪ .‬ﻭﺇﺷﺎﺭﺓ ﺍﻟﻨﺺ‪.‬‬ ‫ﺟـ‪.‬ﻭﺩﻻﻟﺔ ﺍﻟﻨﺺ‪.‬‬ ‫ﺩ‪ .‬ﺍﻗﺘﻀﺎﺀ ﺍﻟﻨﺺ‪.‬‬ ‫ﻓﻜﻞ ﻣﺎ ﻳ‪‬ﻔﻬﻢ ﻣﻦ ﻫﺬﻩ ﺍﻟﻄﺮﻕ ‪‬ﻳ ‪‬ﻌﺪ‪ ‬ﺣﺠ ﹰﺔ‪ .‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﳌﻌﲎ ﺍﳌﺴﺘﻔﺎﺩ ﻣﻦ ﺍﻟﻠﻔﻆ ﻣﺴﻮﻗﹰﺎ ﻟﻪ‪ ،‬ﻓﻬـﻮ‬ ‫ﻋﺒﺎﺭﺓ ﺍﻟﻨﺺ‪ ،‬ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻣﺴﻮﻗﹰﺎ ﻟﻪ ﻓﻬﻮ ﺇﺷﺎﺭﺓ ﺍﻟﻨﺺ‪ ،‬ﻭﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﻣﻔﻬﻮﻣﹰﺎ ﻣﻨﻪ ﻟﻐ ﹰﺔ ﻓﻬـﻮ ﺩﻻﻟـﺔ‬ ‫ﺍﻟﻨﺺ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻣﻔﻬﻮﻣﹰﺎ ﻣﻨﻪ ﺷﺮﻋﹰﺎ ﻓﻬﻮ ﺍﻗﺘﻀﺎﺀ ﺍﻟﻨﺺ‪.‬‬ ‫‪ .234‬ﳌﺰﻳﺪ ﻣﻦ ﺍﻟﺘﻔﺎﺻﻴﻞ ﺭﺍﺟﻊ ‪ :‬ﻣﻌﺒﺪﻱ‪ ،‬ﳏﻤﺪ ﺑﺪﺭ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪،‬ﺹ‪ 523‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬

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‫‪ -2‬ﻣﺴﻠﻚ ﺍﳉﻤﻬﻮﺭ‪ - :‬ﻭﻣﻨﻬﻢ ﺍﻟﺸﺎﻓﻌﻴﺔ ‪ -‬ﻭﻳﺮﻭﻥ ﺃﻥ ﻣﺮﺩ ﲨﻴـﻊ ﻃـﺮﻕ ﺍﻻﺳـﺘﺪﻻﻝ‪ ،‬ﺇﱃ‬ ‫ﻃﺮﻳﻘﺘﲔ ﺭﺋﻴﺴﺘﲔ ﳘﺎ‪ -:‬ﺍﳌﻨﻄﻮﻕ ﻭﺍﳌﻔﻬﻮﻡ؛ ﻷﻥ ﺍ‪‬ﺘﻬﺪ ﺇﻣﺎ ﺃﻥ ﻳﺴﺘﻌﲔ ﻳﻨﻈﻢ ﺍﻟﻨﺺ ﺃﻭ ﲟﻐﺰﺍﻩ ﻭﻫﺪﻓﻪ‬ ‫ﻭﻏﺎﻳﺘﻪ‪ .‬ﻭﺍﳌﻨﻄﻮﻕ ﺇﻣﺎ ﺻﺮﻳﺢ‪ ،‬ﻭﻫﻮﻣﺎ ﺩﻝ ﻋﻠﻴﻪ ﻧﻈﻢ ﺍﻟﻨﺺ ﻣﻄﺎﺑﻘﺔ ﺃﻭ ﺗﻀﻤﻴﻨﺎﹰ‪ ،‬ﺃﻭ ﻏﲑ ﺻﺮﻳﺢ ﻭﻫﻮ ﻣﺎ‬ ‫ﺩﻝ ﺍﻻﻟﺘﺰﺍﻡ ﻋﻠﻴﻪ‪ .‬ﻭﻳﻨﻘﺴﻢ ﺇﱃ ﺩﻻﻟﺔ ﺇﺷﺎﺭﺓ‪ ،‬ﻭﺩﻻﻟﺔ ﺍﻗﺘﻀﺎﺀ‪ ،‬ﻭﺩﻻﻟﺔ ﺇﳛﺎﺀ‪ ،‬ﻭﺍﳌﻔﻬـﻮﻡ ﻳﻨﻘـﺴﻢ ﺇﱃ‬ ‫ﻗﺴﻤﲔ‪:‬‬ ‫ﻣﻔﻬﻮﻡ ﺍﳌﻮﺍﻓﻘﺔ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﺍﳌﺴﻜﻮﺕ ﻋﻨﻪ ﻣﻮﺍﻓﻘﹰﺎ ﻟﻠﻤﻨﻄﻮﻕ ﺑﻪ ﰲ ﺍﻟﻨﺺ ﻣﻦ ﺣﻴﺚ ﺍﳊﻜﻢ‪ ،‬ﻭﻳ‪‬ﻄﻠﻖ‬ ‫ﻋﻠﻴﻪ ﺩﻻﻟﺔ ﺍﻟﻨﺺ‪ ،‬ﻭﻣﻔﻬﻮﻡ ﺍﳌﺨﺎﻟﻔﺔ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﺍﳌﺴﻜﻮﺕ ﻋﻨﻪ ﻳﺜﺒﺖ ﻟﻪ ﻧﻘﻴﺾ ﺣﻜﻢ ﺍﳌﻨﻄـﻮﻕ ﺑـﻪ‪.‬‬ ‫‪235‬‬ ‫) (‬ ‫ﺣﺎﺿﺮ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﻴﻮﻡ ﰲ ﺿﻮﺀ ﻭﺍﻗﻊ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ‪:‬‬ ‫ﺇﹺﻥ ﻭﺍﻗﻊ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﻴﻮﻡ ﻳﺘﺄﺛﱠﺮ ﻛﺜﲑﹰﺍ ﺑﻮﺍﻗﻊ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻓﻬﻲ ﺗﻘﻮﻯ ﺑﻘﻮ‪‬ﻢ ﻭﺗﻀﻌﻒ ﺑﻀﻌﻔﻬﻢ‪،‬‬ ‫ﺿﻴ‪‬ﻖ‬ ‫ﻭﻟﻜﻨﻬﺎ ﻣﺎ ﺯﺍﻟﺖ ﺻﺎﻣﺪﺓ ﰲ ﺍﳌﻴﺪﺍﻥ ﺗﺼﺎﺭﻉ ﺍﻟﺘﺤﺪ‪‬ﻳﺎﺕ‪ ،‬ﻭ ﺳﺘﺒﻘﻰ ﺣ‪‬ﻴ ﹰﺔ ﺑﻜﻞ ﺧﺼﺎﺋﺼﻬﺎ ﻣﻬﻤﺎ ‪‬‬ ‫ﻋﻠﻴﻬﺎ ﺧﺎﺭﺟﻴﺎﹰ‪ ،‬ﺃﻭ ﲣﺎﺫﻝ ﻋﻨﻬﺎ ﺍﳌﺴﻠﻤﻮﻥ ﺩﺍﺧﻠﻴﹰﺎ‪.‬‬ ‫ﲤﻴ‪‬ﺰﺕ ﺍﻟﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﲞﺼﺎﺋﺺ ﱂ ﺗﺘﻮﺍﻓﺮ ﻷﻱ ﻟﻐﺔ ﺃﹸﺧﺮﻯ‪ .‬ﺇﹺ‪‬ﺎ ﲤﻴ‪‬ﺰﺕ ﲞﺼﺎﺋﺺ ﻭﻫﺒﺘـﻬﺎ ﺍﻟﻘـﺪﺭﺓ‬ ‫ﺍﻟﻌﻈﻴﻤﺔ ﻋﻠﻰ ﺍﻟﺼﻤﻮﺩ ﺃﻣﺎﻡ ﺍﻟﺘﺤﺪ‪‬ﻳﺎﺕ ﺣﻴ‪‬ﺔ ﻗﻮﻳﺔ‪ ،‬ﺗﺪﻓﻊ ﻭﺗﺪﺍﻓﻊ ﻭﺗﺼﺎﺭﻉ‪ .‬ﻭﺑﻌﺾ ﻫﺬﻩ ﺍﳌﻴ‪‬ﺰﺍﺕ ﻳﻨﺒـﻊ‬ ‫ﻣﻦ ﺇﻣﻜﺎﻧﺎ‪‬ﺎ ﺍﻟﺬﺍﺗﻴ‪‬ﺔ ﺍﻟﱵ ﻭﻫﺒﻬﺎ ﺇﻳﺎﻫﺎ ﺍﷲ ﻣﻦ ﺧﻼﻝ ﻣﺮﺍﺣﻞ ﺗﺎﺭﳜﻬﺎ ﻭﳕﻮ‪‬ﻫﺎ‪ ،‬ﻭﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﻧﻌﻤﺔ ﻣﻦ ﺍﷲ‬ ‫ﻋﻠﻴﻬﺎ ﻭﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﻭﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻛﺎﻓﺔ‪ ،‬ﺣﲔ ﺍﺧﺘﺎﺭﻫﺎ ﺍﷲ ﻟﻐﺔ ﺭﺳﺎﻟﺘﻪ ﺇﹺﱃ ﻋﺒﺎﺩﻩ ﻭﻟﻐﺔ ﺩﻳﻨﻪ‪ ،‬ﻭﺣـﲔ‬ ‫ـﺎ‪.‬‬ ‫ـﺰﻝ ‪‬ــــ‬ ‫ـﺬﻱ ﻧــــ‬ ‫ـﺬﻛﺮ ﺍﻟــــ‬ ‫ـﻆ ﺍﻟــــ‬ ‫ـﺪ ﺍﷲ ﲝﻔــــ‬ ‫ﺗﻌﻬ‪‬ــــ‬ ‫ﻭﲤ ‪‬ﺮ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﻴﻮﻡ ﺑﺘﺤﺪ‪‬ﻳﺎﺕ ﻭﺻﻌﻮﺑﺎﺕ ﻧﺎﺑﻌﺔ ﻣﻦ ﻭﺍﻗﻊ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻓﻠﻘﺪ ﻓﻘﺪ ﺍﻟﻜﺜﲑﻭﻥ ﻣـﻦ‬ ‫ﺍﳌﺴﻠﻤﲔ ﺍﻟﻴﻮﻡ ﺍﳊﺎﻓﺰ ﺍﻹﳝﺎﱐ ﻟﺘﻌﻠﹼﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴ‪‬ﺔ‪.‬ﻭ ﻇ ‪‬ﻦ ﺑﻌﻀﻬﻢ ﺃﻧﻪ ﳝﻜﻦ ﺍﻻﺳﺘﻐﻨﺎﺀ ﻋﻦ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪،‬‬ ‫ﻭﺃﻧﻪ ﳝﻜﻦ ﺩﺭﺍﺳﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺍﻟﺴﻨﺔ ﺍﳌﻄﻬﺮﺓ ﺑﺄﻱ ﻟﻐﺔ ﺃﹸﺧﺮﻯ ﺇﺫﺍ ﺗ‪‬ﺮﺟﹺﻤﺎ ﺇﻟﻴﻬﺎ‪ .‬ﻓـﻀﻌﻔﺖ ﺍﻟﻨﻴـﺔ‬ ‫ﻭﺍﻟﻌﺰﳝﺔ ﻟﺘﻌﻠﹼﻢ ﻟﻐﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺍﻟﺘﻤﺴﻚ ‪‬ﺎ ﰲ ﻣﻨﺎﻃﻖ ﻛﺜﲑﺓ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻣﻊ ﻣـﺎ ﺃﺧـﺬ‬ ‫ﺍﳌﺴﻠﻤﻮﻥ ﻳﻌﺎﻧـﻮﻥ ﻣﻨﻪ ﻣﻦ ﻏﺰﻭ ﻓﻜﺮﻱ ﻭﺍﺳﺘﻼﺏ ﺣﻀﺎﺭﻱ‪.‬‬ ‫ﻭﻗﺪ ﺃﺩﺭﻙ ﺍﻷﻋﺪﺍﺀ ﺃﳘﻴﺔ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺧﻄﻮﺭﺓ ﻣﱰﻟﺘﻬﺎ ﰲ ﺍﻹﺳﻼﻡ ﻭﰲ ﻓﻬﻢ ﻛﺘﺎﺏ ﺍﷲ ﻭﺳﻨﺔ‬ ‫ﺭﺳﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻜﺎﻥ ﻣﻦ ﺃﻫﻢ ﳏﺎﻭﻻ‪‬ﻢ ﺇﹺﺿﻌﺎﻑ ﺻﻠﺔ ﺍﳌﺴﻠﻢ ﺑﻠﻐﺘﻪ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﺇﹺﺿـﻌﺎﻑ‬ ‫ﺷﻌﻮﺭﻩ ﺑﻀﺮﻭﺭﺓ ﺍﻟﺘﻤﺴﻚ ‪‬ﺎ‪ ،‬ﻭ ﹶﻃﺮ‪‬ﺡ ﺃﻓﻜﺎﺭ ﻏﺮﻳﺒﺔ ﻣﺮﻳﺒﺔ ﺗﺼﺮﻑ ﺍﳌﺴﻠﻢ ﻋﻦ ﻟﻐﺔ ﺩﻳﻨﻪ ﻭﺭﺳـﺎﻟﺘﻪ ﰲ‬ ‫ﺍﳊﻴﺎﺓ‪.‬‬ ‫ﻭﻗﺪ ﻋﺒ‪‬ﺮ ﻋﻦ ﻫﺬﻩ ﺍﻟﻨﻈﺮﺓ ﺇﺩﻭﺍﺭﺩ ﺑﻨﺴﻮﻥ‪ ،‬ﻣﺪﻳﺮ ﻣﺪﺭﺳﺔ ﺍﻟﻠﻐﺎﺕ ﺍﻟﺸﺮﻗﻴﺔ ﰲ ﺟﺎﻣﻌﺔ ﻟﻨﺪﻥ ﻋﻨﺪﻣﺎ‬ ‫‪236‬‬ ‫ﻗﺎﻝ‪ " :‬ﺇ ﱠﻥ ﺍﻹﺳﻼﻡ ﺃﺳﺎﺳﻪ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻓﺈﺫﺍ ﺿﺎﻋﺖ ﺿﺎﻉ ﺍﻹﺳﻼﻡ"‬ ‫‪ .235‬ﳌﺰﻳﺪ ﻣﻦ ﺍﻟﺘﻔﺎﺻﻴﻞ ﺭﺍﺟﻊ‪ ،‬ﻃﻮﻳﻠﺔ‪ ،‬ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﻋﺒﺪ ﺍﻟﺴﻼﻡ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪ 343‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬ ‫‪ 236‬ﺍﻧﻈﺮ‪ ،‬ﺍﳉﻨﺪﻱ‪ ،‬ﺃﻧﻮﺭ‪ ،‬ﺍﻟﻔﺼﺤﻰ ﻟﻐﺔ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻠﺒﻨﺎﱐ‪1982 ،‬ﻡ ﺹ‪.173‬‬

‫ﳏﻤﻮﺩ ﳏﻤﺪ ﻋﻠﻲ ‪105 -‬‬

‫ﻭﺍﺳﺘﻤﺮﺕ ﻫﺬﻩ ﺍﶈﺎﻭﻻﺕ ﻗﺮﻭﻧﹰﺎ ﻭﺍﺳﺘﻐﺮﻗﺖ ﺟﻬﻮﺩﹰﺍ ﻛﺜﲑﺓ‪ ،‬ﻭﻣﺘﺎﺑﻌـ ﹰﺔ ﻣﺘﻮﺍﺻـﻠ ﹰﺔ ﺩﻭﻥ ﻣﻠـﻞ‪.‬‬ ‫ﹶﻓﻄﹸ ﹺﺮ ‪‬ﺣ ‪‬‬ ‫ﺖ ﺃﻓﻜﺎﺭ ﻟﺘﻐﻴﲑ ﻗﻮﺍﻋﺪ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺃﻭ ﺑﻌﻀﻬﺎ‪ ،‬ﻭﺃﻓﻜﺎﺭ ﻟﺘﻐﻴﲑ ﺃﺣﺮﻓﻬﺎ ﻭﻛﺘﺎﺑﺘﻬﺎ‪ ،‬ﻭﺃﻓﻜﺎﺭ ﻟﺘﻐﻴﲑ‬ ‫ﺍﻟﺸﻌﺮ ﺍﻟﻌﺮﰊ ‪.‬ﻭﻛﺎﻧﺖ ﻫﺬﻩ ﺍﶈﺎﻭﻻﺕ ﻭﺍﻷﻓﻜﺎﺭ ﺍﻟﱵ ‪‬ﺗ ﹾﻄﺮ‪‬ﺡ ﻣﺮﺗﺒﻄﺔ ﺑﺴﺎﺋﺮ ﺍﳌﻨﺎﻫﺞ ﻭﺍﻟﺘﺨﻄﻴﻂ ﺍﻟـﺬﻱ‬ ‫ﻳﻀﻌﻮﻧﻪ ﻟﻐﺰﻭ ﺍﻟﻌﺎﱂ ﺍﻹِﺳﻼﻣﻲ‪ ،‬ﻭﺗﺪﻣﲑ ﻃﺎﻗﺎﺗﻪ ﺍﻹِﳝﺎﻧﻴﺔ ﻭﺍﻟﻔﻜﺮﻳﺔ ﻭﺍﻟﺒﺸﺮﻳﺔ ﻭﻏﲑﻫﺎ ‪.‬‬ ‫ﻭﺑﻔﻀﻞ ﺍﷲ ﻣﺎﺯﺍﻟﺖ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺻﺎﻣﺪﺓ ﰲ ﺍﳌﻴﺪﺍﻥ ﲡﺎﺑﻪ ﺍﻟﺘﺤﺪ‪‬ﻳﺎﺕ ﻛﻠﻬﺎ‪ ،‬ﻭﺃ‪‬ـﺎ ﺳﺘﻨﺘـﺼﺮ‪،‬‬ ‫ﻭﻳﻨﺘﺼﺮ ﺍﳌﺴﻠﻤﻮﻥ‪ ،‬ﻭﺗﻌﻠﻮ ﻛﻠﻤﺔ ﺍﷲ ﻟﺘﻜﻮﻥ ﻫﻲ ﺍﻟﻌﻠﻴﺎ‪،‬ﻭ ﺗﺪﻭ‪‬ﻱ ‪‬ﺎ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪.‬‬ ‫ﻭﺫﻟﻚ ﻷ‪‬ﺎ ﺟﺰﺀ ﻣﻦ ﻛﻴﺎﻥ ﺍﳌﺴﻠﻢ؛ ﻭﻻ ﳝﻜﻦ ﺗﺼﻮﺭ ﻣﻔﻬﻮﻡ ﺍﳌﺴﻠﻢ ﺩﻭﻥ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ .‬ﻭﳑﺎ ﻳﺪﻝ‬ ‫ﻋﻠﻰ ﺫﻟﻚ ﺃ ﱠﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺧﺎﻃﺐ ‪‬ﺎ ﻛ ﱠﻞ ﺍﻟﻨﺎﺱ ﰲ ﺍﻟﻌﻤﻮﻣﻴﺎﺕ‪ ،‬ﻭﺟﺎﺀ ﺫﻟﻚ ﰲ ﺁﻳﺎﺕ ﻛﺜﲑﺓ‪،‬‬ ‫ﻣﻨﻬﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ":‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻨ‪‬ﺎﺱ ﺍﻋﺒﺪﻭﺍ ﺭﺑ‪‬ﻜﻢ ﺍﻟﺬﻱ ﺧﻠﻘﻜﻢ ﻭﺍﻟﺬﻳﻦ ﻣﻦ ﻗـﺒﻠﻜﻢ ﻟﻌﻠﻜـﻢ ﺗﺘﻘـﻮﻥ"‬ ‫ﰊ‬ ‫ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ ،‬ﺍﻵﻳﺔ‪ .21 :‬ﻛﻤﺎ ﺑﻴ‪‬ﻦ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﺃ ﹼﻥ ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﺍﻟﺬﻱ ﺃﹸﻧﺰﹺﻝ ﺑﻠﺴﺎ ‪‬ﻥ ﻋـﺮ ‪‬‬ ‫ﻯ ﻭﻣﻮﻋﻈﺔ ﻟﻠﻤﺘﻘﲔ" ﺳﻮﺭﺓ ﺁﻝ‬ ‫ﻣﺒﲔ؛ ﳜﺎﻃﺐ ﻛ ﹼﻞ ﺍﻟﻨ‪‬ﺎﺱ ﻓﻘﺎﻝ ﺟ ﱠﻞ ﻣ‪‬ﻦ ﻗﺎﺋﻞ‪ " :‬ﻫﺬﺍ ﺑﻴﺎﻥ ﻟﻠﻨﺎﺱ ﻭﻫﺪ ‪‬‬ ‫ﻋﻤﺮﺍﻥ‪ ،‬ﺍﻵﻳﺔ‪ .138 :‬ﻓﻤ‪‬ﻦ ﻟﺒ‪‬ﻰ ﻫﺬﺍ ﺍﻟﻨﺪﺍﺀ ﺍﻟﺮﺑﺎﱐ ﺩﺧﻞ ﰲ ﺯﻣﺮﺓ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﺍﻟﺬﻳﻦ ﻳـﺸﻜﱢﻠﻮﻥ ﺃﻣـﺔ‬ ‫ﺍﳌﺴﻠﻤﲔ؛ ﺍﻟﺬﻳﻦ ﳜﺎﻃﺒﻬﻢ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺑﻨﻌﻮﺕ ﺍﻹﳝﺎﻥ ﺍﳌﺨﺘﻠﻔﺔ ﰲ ﺁﻳﺎﺕ ﺷﱴ ﻣﺜﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪:‬‬ ‫" ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺍﺗﻘﻮﺭ ﺍﷲ ﺣﻖ ﺗﻘﺎﺗﻪ ﻭﻻ ﲤﻮ‪‬ﺗﻦ‪ ‬ﺇﻻ ﻭﺃﻧﺘﻢ ﻣﺴﻠﻤﻮﻥ" ﺳﻮﺭﺓ ﺁﻝ ﻋﻤـﺮﺍﻥ‬ ‫ﺁﻳﺔ‪.102 :‬‬ ‫ﻭﻟﻴﺲ ﻫﻨﺎﻙ ﺻﻴﻐﺔ ﺧﻄﺎﺏ ﻭﺭﺩﺕ ﻣ‪‬ﺼﺮﺣ ﹰﺔ ﺧﻄﺎ‪‬ﺎ ﻟﻠﻌﺮﺏ ﻓﻘﻂ‪ .‬ﻭﺗﺄﺳﻴﺴﹰﺎ ﻋﻠﻰ ﻣﺎ ﺗﻘﺪ‪‬ﻡ ﳝﻜﻦ‬ ‫ﺍﻟﻘﻮﻝ؛ ﺇﻥ ﺍﻟﺴﺎﻥ ﺍﻟﻌﺮﰊ ؛ ﻟﺴﺎﻥ ﻛﻞ ﺍﳌﺴﻠﻤﲔ‪.‬ﻭﻳﺆﻛﺪﻩ ﺣﺪﻳﺚ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﰲ‬ ‫ﻗﻮﻟﻪ‪ " :‬ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﺇ ﹼﻥ ﺍﻟﺮﺏ ﻭﺍﺣ ‪‬ﺪ ﻭﺍﻷﺏ ﻭﺍﺣﺪ‪ ،‬ﻟﻴﺴﺖ ﺍﻟﻌﺮﺑﻴﺔ ﻣﻦ ﺃﺣﺪﻛﻢ ﺑﺄﺏ ﻭﻻ ﺃﻡ؛ ﺍﻟﻌﺮﺑﻴـﺔ‬ ‫ﻟﺴﺎﻥﹲ‪ ،‬ﻓﻤ‪‬ﻦ ﺗﻜﻠﱠﻢ ﺍﻟﻌﺮﺑﻴﺔ ﻓﻬﻮ ﻋﺮ ‪‬‬ ‫ﰊ" ﺭﻭﺍﻩ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﻋﺴﺎﻛﺮ ﺑﺴﻨﺪﻩ ﻋﻦ ﻣﺎﻟﻚ‪ .‬ﻭﺍﺳﺘﺠﺎﺑ ﹰﺔ ﳍﺬﺍ‬ ‫ﺍﻟﺘﻮﺟﻴﻪ ﺍﻟﻨﺒﻮﻱ ﺍﻟﻜﺮﱘ‪ ،‬ﺃﻗﺒﻠﺖ ﺍﻟﺸﻌﻮﺏ ﻛﻠﻬﺎ ﻋﻠﻰ ﺗﻌﻠﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴ‪‬ﺔ ﺇﻗﺒﺎﻝ ﺷﻮﻕ ﻭﺭﻏﺒﺔ‪ ،‬ﺑﻌـﺪ ﺃﻥ‬ ‫ﺃﺳﻠﻤﺖ ﻭﺁﻣﻨﺖ‪ ،‬ﻭﺑﻌﺪ ﺃﻥ ﻋﺮﻓﺖ ﻣﻦ ﺇﳝﺎ‪‬ﺎ ﻭﺇﺳﻼﻣﻬﺎ ﻣﱰﻟﺔ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﺍﻹﺳﻼﻡ‪ ،‬ﻭ ﱂ ﻳﻜـﻦ‬ ‫ﺍﻧﺘﺸﺎﺭ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﺍﻷﺭﺽ ﺍﻧﺘﺸﺎﺭ ﻗﺴﺮ ﻭﻗﻬﺮ‪ .‬ﻭ ﻫﻜﺬﺍ ﻇﻠﺖ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺗﻨﺘﺸﺮ ﺑﲔ ﺍﻟـﺸﻌﻮﺏ‬ ‫ﺳﻮﺍﺀ ﺃﻛﺎﻥ ﺍﳌﺴﻠﻤﻮﻥ ﻣﻨﺘﺼﺮﻳﻦ ﺃﻡ ﻣ‪‬ﻬﺰﻭﻣﲔ‪ .‬ﻭ‪‬ﻧﺒ‪‬ﻎ ﻣﻦ ﺍﻟﺸﻌﻮﺏ ﻏﲑ ﺍﻟﻌﺮﺑﻴﺔ ﻋﺒﺎﻗﺮﺓ ﰲ ﺍﻟﻠﻐﺔ ﻭﺃﺋﻤـﺔ‬ ‫ﻓﻴﻬﺎ‪ ،‬ﺣﲔ ﻗﺪﻡ ﺍﻹِﺳﻼﻡ ﻟﻠﺸﻌﻮﺏ ﺭﺳﺎﻟﺘﻪ ﺍﻟﺮﺑﺎﻧﻴ‪‬ﺔ‪ ،‬ﺭﺳﺎﻟﺔ ﺍﻹِﳝﺎﻥ ﻭﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻭﺣﲔ ﺗﺴﺎﻭﺕ ﺍﻟﺸﻌﻮﺏ‬ ‫‪237‬‬ ‫ﰲ ﻇﻼﻝ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﻭﰲ ﻇﻼﻝ ﺍﻟﻌﺒﻮﺩﻳﺔ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪.‬‬ ‫ﻭﺑﺎﻟﻨﻈﺮ ﺇﱃ ﻭﺍﻗﻊ ﻋﺎﳌﻨﺎ ﺍﻹﺳﻼﻣﻲ ﻓﻘﺪ ﺃﺻﺒﺢ ﺍﻹﻗﺒﺎﻝ ﻋﻠﻰ ﺗﻌﻠﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﺍﻟﺒﻼﺩ ﺍﻹﺳـﻼﻣﻴﺔ‬ ‫ﻳﺘﺰﺍﻳﺪ ﻟﻴﺸﻤﻞ ﺇﱃ ﺟﺎﻧﺐ ﺍﳌﻌﺎﻫﺪ ﻭﺍﳌﺪﺍﺭﺱ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺍﳌﺪﺍﺭﺱ ﺍﳊﻜﻮﻣﻴﺔ ﰲ ﻣﺮﺍﺣﻞ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﻌـﺎﻡ‪،‬‬

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‫ﻟﻠﻤﺰﻳﺪ ﻣﻦ ﺍﻟﺘﻔﺎﺻﻴﻞ ﺍﻧﻈﺮ ﺍﻟﻨﺤﻮﻱ‪ ،‬ﻋﺪﻧﺎﻥ ﻋﻠﻲ ﺭﺿﺎ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‬

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‫ﻭﻗﺪ ﺃﻗﺮﺕ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻟﺪﻭﻝ ﺍﻹﺳﻼﻣﻴﺔ ﺗﻌﻠﻴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﻣﺪﺍﺭﺳﻬﺎ ﻛﻠﻐﺔ ﺛﺎﻧﻴﺔ ﺃﻭ ﺃﻭﱃ‪ ،‬ﻭﻫـﺬﺍ‬ ‫ﺍﻹﻗﺒﺎﻝ ﻣﻦ ﺍﻟﻔﺮﺹ ﺍﻟﱵ ﺗﺒﺸ‪‬ﺮ ﲟﺴﺘﻘﺒﻞ ﻣﺸﺮﻕ ﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﺍﻟﺒﻼﺩ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬ ‫ﻭﻣﻦ ﻭﺍﺟﺐ ﺍﳌﻬﺘﻤﲔ ﺑﻘﻀﺎﻳﺎ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺭﻋﺎﻳﺔ ﻫﺬﻩ ﺍﻟﻈﺎﻫﺮﺓ ﻭﺗﺬﻟﻴﻞ ﺍﻟﺼﻌﻮﺑﺎﺕ ﺍﻟﱵ ﺗﻌﺘـﺮﺽ‬ ‫ﺗﻄﻮﺭﻫﺎ ﻭﺗﻌﻴﻖ ﺍﺳﺘﻤﺮﺍﺭﻳﺘﻬﺎ ﺣﱴ ﻳﺘﻤﻜﻦ ﺍﳌﺴﻠﻤﻮﻥ ﻣﻦ ﻓﻬﻢ ﺩﻳﻨﻬﻢ ﺍﳊﻨﻴﻒ‪.‬‬ ‫ﻭﻣﻦ ﺍﳌﻔﺮﺡ ﺃﻥ ﺍﻟﺪﻭﻝ ﺍﻹﺳﻼﻣﻴﺔ ﺗﺸﻬﺪ ﺇﻗﺒﺎ ﹰﻻ ﺷﺪﻳﺪﹰﺍ ﻋﻠﻰ ﺗﻌﺮﻳﺐ ﻣﻨﺎﻫﺞ ﺍﻟﺘﻌﻠﻴﻢ‪ ،‬ﻓﺄﺻـﺒﺤﺖ‬ ‫ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻟﻐﺔ ﺍﻟﺘﺪﺭﻳﺲ ﻭﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ ﰲ ﻋﺪﺩ ﻣﻘﺪ‪‬ﺭ ﻣﻦ ﺟﺎﻣﻌﺎﺕ ﺍﻟﺪﻭﻝ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻛﻤـﺎ ﺃﻥ‬ ‫ﺍﻹﻗﺒﺎﻝ ﻋﻠﻰ ﺇﻧﺸﺎﺀ ﺍﳉﺎﻣﻌﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﱵ ﺗﺘﺨﺬ ﻣﻦ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻟﻐﺔ ﺃﺳﺎﺳﻴﺔ ﻳﺰﺩﺍﺩ ﻫﻮ ﺍﻵﺧﺮ ﰲ‬ ‫ﺍﻟﺒﻼﺩ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻓﻔﻲ ﻣﺎﻟﻴﺰﻳﺎ ﻣﺜ ﹰ‬ ‫ﻼ‪ :‬ﺃﹸﻧﺸ‪‬ﺌﺖ ﺟﺎﻣﻌﺔ ﺍﻟﻌﻠﻮﻡ ﺍﻹﺳﻼﻣﻴﺔ ﲟﺎﻟﻴﺰﻳﺎ )ﻛﻮﱘ( ﺑﺘﺎﺭﻳﺦ ‪12‬ﻣﺎﺭﺱ‬ ‫‪1998‬ﻡ‪.‬‬ ‫ﻭ‪‬ﺗ ‪‬ﻌﺪ‪ ‬ﺃﻭﻝ ﺟﺎﻣﻌﺔ ﺗﺘﺨﺬ ﻣﻦ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﻠﻐﺔ ﺍﻷﻭﱃ ﰲ ﺍﻟﺘﺪﺭﻳﺲ ﻭﺍﻟﺒﺤﺚ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﻣﺎﻟﻴﺰﻳﺎ‪.‬‬ ‫ﻭﻛﺜﲑ ﻣﻦ ﺍﳉﺎﻣﻌﺎﺕ ﺍﳌﺎﻟﻴﺰﻳﺔ ﺗﺘﺨﺬ ﻣﻦ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﻠﻐﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺑﻌﺪ ﺍﻹﳒﻠﻴﺰﻳﺔ ﺃﻭ ﺍﳌﻼﻭﻳﺔ‪ ،‬ﺇﺿﺎﻓﺔ‬ ‫‪238‬‬ ‫ﺇﱃ ﺍﻟﻜﻠﻴﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﱵ ﺗﺪﺭ‪‬ﺱ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪.‬‬ ‫ﻣﺴﺘﻘﺒﻞ ﺍﻟﻌﺮﺑﻴﺔ ﻭﻋﻮﺍﻣﻞ ﺗﻔﻌﻴﻞ ﺗﻌﻠﻴﻤﻬﺎ ﻟﺰﻳﺎﺩﺓ ﻭﻋﻲ ﺍﳌﺴﻠﻤﲔ ﺑﺎﻹﺳﻼﻡ‪:‬‬ ‫ﻣﻦ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﱵ ﲤﻨﺢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﻔﺼﺤﻰ ﺍﻷﳘﻴﺔ ﺍﻟﻜﺒﲑﺓ‪ ،‬ﻭﺗﻌﺰﺯ ﻣﻦ ﻣﻜﺎﻧﺘﻬﺎ ﻟﺪﻯ ﺍﳌﺴﻠﻤﲔ‪،‬‬ ‫ﺃ‪‬ﺎ ﲤﺜﱢﻞ ﻫﻮﻳﺔ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﺜﻘﺎﻓﻴﺔ‪ ،‬ﻭﻣﻔﺘﺎﺡ ﺣﻀﺎﺭ‪‬ﺎ‪ ،‬ﻭﺍﳉﺪﺍﺭ ﺍﻷﺧﲑ ﳍﺎ ﰲ ﺻ ‪‬ﺪ ﺭﻳﺎﺡ ﺍﻻﻗﺘﻼﻉ‬ ‫ﻭﺍﻹﻟﻐﺎﺀ ﺍﻟﱵ ‪‬ﺐ ﻋﻠﻰ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻦ ﲨﻴﻊ ﺍﳉﻬﺎﺕ‪ .‬ﻭﺭﻏﻢ ﺍﻟﺘﺤﺪﻳﺎﺕ ﺍﻟﻜﺒﲑﺓ ﺍﻟﱵ ﻭﺍﺟﻬﺘـﻬﺎ‬ ‫ﻭﻣﺎ ﺯﺍﻟﺖ ﺗﻮﺍﺟﻬﻬﺎ‪ ،‬ﻓﺈﻥ ﻭﺍﻗﻊ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﻔﺼﺤﻰ – ﺑﻔﻀﻞ ﺍﻹﺳﻼﻡ‪ -‬ﻻ ﳜﺘﻠﻒ ﻛـﺜﲑﹰﺍ ﻋـﻦ‬ ‫ﻣﺎﺿﻴﻬﺎ‪ ،‬ﺣﻴﺚ ﻻ ﺗﺰﺍﻝ ﻣﺴﺘﻌﻤﻠﺔ ﰲ ﺍﳌﻮﺍﻗﻒ ﺍﻟﺮﲰﻴﺔ‪ ،‬ﻭﰲ ﻭﺳﺎﺋﻞ ﺍﻹﻋـﻼﻡ‪ ،‬ﻭﰲ ﺍﻟﻠﻐـﺔ ﺍﳌﻜﺘﻮﺑـﺔ‬ ‫ﻭﺍﳌﻘﺮﻭﺀﺓ‪ .‬ﻭﺣﱴ ﺍﳌﻮﺍﻃﻦ ﺍﻟﻌﺮﰊ ﺍﻟﺬﻱ ﻳﺴﺘﺨﺪﻡ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺎﻣﻴﺔ ﰲ ﺍﻟﺘﻮﺍﺻﻞ ﺍﻟﻴﻮﻣﻲ ﺍﻟﻌﺎﺩﻱ‪ ،‬ﻓﺈﻧﻪ ﻋﻨﺪﻣﺎ‬ ‫ﻳﻘﻒ ﰲ ﻣﻮﺍﻗﻒ ﺭﲰﻴﺔ ﺑﻮﺻﻔﻪ ﻣﻌﻠﻤﺎﹰ‪ ،‬ﺃﻭ ﻭﺍﻋﻈﺎﹰ‪ ،‬ﺃﻭ ﳏﺪﺛﹰﺎ ﰲ ﺍﻹﺫﺍﻋﺔ‪ ،‬ﺃﻭ ﳏﺎﺿﺮﹰﺍ ﰲ ﻗﺎﻋﺔ ﺍﻟﺪﺭﺱ‪،‬‬ ‫ﻋﻠﻴﻪ ﺃﻥ ﻳﺴﺘﺨﺪ ‪‬ﻡ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﻔﺼﺤﻰ‪.‬ﻭﲢﺘﺎﺝ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺇﱃ ﻣﺰﻳ ‪‬ﺪ ﻣﻦ ﺍﳉﻬﻮﺩ ﺍﳌﺨﻠﺼﺔ ﻣﻦ ﲨﻴﻊ‬ ‫ﺍﳌﺴﻠﻤﲔ ؛ ﻭﺇﺫﺍ ﻛﺎﻥ ﻫﻨﺎﻙ ﻣﻔﺘﺎﺡ ﺳﺮﻱ ﻟﻔﻬﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻠﻐﺔ ﻭﺇﺗﻘﺎ‪‬ﺎ ﻓﻬﻮ ﻧﺒـﺬ ﺍﻻﻋﺘﻘـﺎﺩ ﺑـﺼﻌﻮﺑﺘﻬﺎ‬ ‫ﻭﺗﻌﻘﻴﺪﻫﺎ؛ ﻭﺇﺯﺍﻟﺔ ﻋﻨﺼﺮ ﺍﻟﻘﻠﻖ ﻣﻦ ﺍﻟﺪﺍﺭﺳﲔ ﻋﻨﺪ ﺩﺭﺍﺳﺘﻬﺎ؛ ﻭﻻﺑﺪ ﻣﻦ ﺗﻨﻤﻴﺔ ﺣﺐ ﺍﳌﻐﺎﻣﺮﺓ ﰲ ﻧﻔﻮﺱ‬ ‫ﺍﻟﻄﻼﺏ‪ ،‬ﻻﻛﺘﺸﺎﻑ ﺃﺳﺮﺍﺭ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﺗﺮﺍﻛﻴﺒﻬﺎ‪ ،‬ﻭﻳﺘ ‪‬ﻢ ﺫﻟﻚ ﺑﺎﻟﺘﺪﺭﻳﺐ ﻭﺍﳌﺮﺍﻥ‪ ،‬ﻭﺗﻌﻮﻳﺪ ﺍﻟﻄﻼﺏ‬

‫‪ 238‬ﳌﺰﻳ ‪‬ﺪ ﻣﻦ ﺍﻟﺘﻔﺎﺻﻴﻞ ﺭﺍﺟﻊ‪ ،‬ﻋﻠﻲ‪ ،‬ﳏﻤﻮﺩ ﳏﻤﺪ‪ ،‬ﳓﻮ ﻭﺣﺪﺓ ﻟﻐﻮﻳﺔ ﻟﻸﻣـﺔ ﺍﻹﺳـﻼﻣﻴﺔ ﰲ ﺍﻟﻘـﺮﻥ ﺍﳊـﺎﺩﻱ‬ ‫ﻭﺍﻟﻌﺸﺮﻳﻦ‪ ،‬ﻣﻦ ﺃﻭﺭﺍﻕ ﻣﺆﲤﺮ ﺍﳊﺪﺓ ﺍﻷﺳﻼﻣﻴﺔ‪ ،‬ﻧﺸﺮ ﺍﳌﻌﻬﺪ ﺍﻟﻌﺎﳌﻲ ﻟﻮﺣﺪﺓ ﺍﳌﺴﻠﻤﲔ‪2003 ،‬ﻡ ﺹ‪ 205‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬

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‫ﻋﻠﻰ ﺍﻟﺒﺤﺚ ﻭﺍﻻﺳﺘﻘﺼﺎﺀ‪ ،‬ﻭﳑﺎﺭﺳﺔ ﻣﻬﺎﺭﺓ ﺍﻟﻘﺮﺍﺀﺓ ﻭﺍﻻﻃﻼﻉ ﺍﳌﺴﺘﻤﺮ‪ ،‬ﺑﻘﺮﺍﺀﺓ ﺍﻟﻜﺘﺐ ﺍﻟﱵ ﺗـﺸﺘﻤﻞ‬ ‫‪239‬‬ ‫ﻋﻠﻰ ﺍﻷﺳﺎﻟﻴﺐ ﺍﻟﺮﺍﻗﻴﺔ ﻭﺍﻟﻠﻐﺔ ﺍﻟﻔﺼﻴﺤﺔ‪.‬‬ ‫ﻛﻤﺎ ﻳﺘﻄﻠﺐ ﺍﻷﻣﺮ ﺗﻄﻮﻳﺮ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﺍﳌﻨﺎﻫﺞ ﻭﺍﻟﻮﺳﺎﺋﻞ ﻭﻃـﺮﻕ ﺍﻟﺘـﺪﺭﻳﺲ‪ ،‬ﻭﺍﻟﺘﻌﺮﻳـﺐ‬ ‫ﻭﺍﻟﺘﺮﲨﺔ؛ ﻭﻻ ﳝﻨﻊ ﺫﻟﻚ ﻣﻦ ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻦ ﲡﺎﺭﺏ ﺍﻷﻣﻢ ﺍﳌﺘﻘﺪﻣﺔ ﰲ ﺗﻄﻮﻳﺮ ﺗﻌﻠﻴﻢ ﻟﻐﺎ‪‬ﺎ ﺍﳊﻴﺔ ﻣـﻊ‬ ‫ﻣﺮﺍﻋﺎﺓ ﺧﺼﻮﺻﻴﺔ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺮﻭﺡ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬ ‫ﻭﻣﻦ ﺍﻟﻌﻮﺍﻣﻞ ﺍﳌﺴﺎﻋﺪﺓ ﻟﺘﻔﻌﻴﻞ ﺗﻌﻠﻴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺇﺑﺮﺍﺯ ﻗﺪﺭ‪‬ﺎ‪ ،‬ﻋﻠﻰ ﻣﺴﺎﻳﺮﺓ ﺭﻛﺐ ﺍﳊـﻀﺎﺭﺓ‬ ‫ﺍﳌﻌﺎﺻﺮﺓ ﺑﺎﺳﺘﻴﻌﺎﺏ ﺍﻟﻌﺮﺑﻴﺔ ﻟﻜﺎﻓﺔ ﺍﳌﻔﺎﻫﻴﻢ ﻭﺍﳌﺼﻠﺤﺎﺕ ﺍﳊﺪﻳﺜﺔ؛ ﲟﺎ ﰲ ﺫﻟـﻚ ﺍﺳـﺘﻨﺒﺎﻁ ﺍﻷﺣﻜـﺎﻡ‬ ‫ﺍﻟﺸﺮﻋﻴﺔ ﻟﻠﻘﻀﺎﻳﺎ ﺍﳌﻌﺎﺻﺮﺓ ﰲ ﺍ‪‬ﺎﻻﺕ ﺍﻟﻔﻘﻬﻴﺔ ﻭﺍﻟﻘﺎﻧﻮﻧﻴﺔ ﻭﺍﻟﻔﻜﺮﻳﺔ ﻭﺍﻟﺜﻘﺎﻓﻴﺔ ﻭﺍﻟﺴﻴﺎﺳﻴﺔ ﻭﺍﻻﻗﺘﺼﺎﺩﻳﺔ‬ ‫ﻭﻏﲑﻫﺎ‪.‬‬ ‫ﻭﺧﻼﺻﺔ ﺍﻟﻘﻮﻝ ﳝﻜﻦ ﺍﻟﺘﺄﻛﻴﺪ ﻋﻠﻰ ﺃ ﱠﻥ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻫﻲ ﻣﻦ ﺍﳌﻘﻮﻣﺎﺕ ﺍﳌﻬﻤﺔ ﰲ ﻓﻬﻢ ﺍﻹﺳﻼﻡ ﰲ‬ ‫ﺃﺻﻮﻟﻪ ﻭﻓﺮﻭﻋﻪ؛ ﻛﻤﺎ ﺃ‪‬ﺎ ﻋﺎﻣﻞ ﻓﺎﻋﻞ ﻭﻣﺆﺛﺮ ﰲ ﻭﺣﺪﺓ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﲢﻘﻴﻖ ﻗﻮﺓ ﺗـﻀﺎﻣﻨﻬﻢ ﺍﻟـﻮﺍﻋﻲ‬ ‫ﻭﺍﻹﳚﺎﰊ ﺍﳍﺎﺩﻑ‪.‬‬ ‫ﻫﻮﺍﻣﺶ ﺍﻟﺒﺤﺚ‬ ‫‪ -1‬ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻱ‪.‬‬ ‫‪ -2‬ﺍﻧﻈﺮ ﺍﺑﻦ ﺟﲏ‪ ،‬ﺃﺑﻮ ﺍﻟﻔﺘﺢ ﻋﺜﻤﺎﻥ‪ ،‬ﺍﳋﺼﺎﺋﺺ‪ .‬ﲢﻘﻴﻖ‪ ،‬ﳏﻤﺪ ﻋﻠﻲ ﺍﻟﻨﺠﺎﺭ‪ ،‬ﺑـﲑﻭﺕ‪ ،‬ﺩﺍﺭ‬ ‫ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﰊ‪1995 ،‬ﻡ‪.33 /1 ،‬‬ ‫ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﳏﻤﺪ ﺑﻦ ﺇﺩﺭﻳﺲ‪ ،‬ﺍﻟﺮﺳﺎﻟﺔ‪.‬ﺷﺮﺡ ﻭﲢﻘﻴﻖ‪ ،‬ﺃﲪﺪ ﳏﻤﺪﺷﺎﻛﺮ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﺍﳌﻜﺘﺒﺔ ﺍﻟﻌﻠﻤﻴﺔ‪،‬‬ ‫ﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ‪ ،‬ﺹ‪.42‬‬ ‫ﻣﻌﺒﺪﻱ‪ ،‬ﳏﻤﺪ ﺑﺪﺭ‪ ،‬ﻋﻼﻗﺔ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺍﻷﺭﺩﻥ‪1994،‬ﻡ‪ ،‬ﻧﺸﺮ ﺍﳌﻌﻬﺪ ﺍﻟﻌﺎﳌﻲ‬ ‫ﻟﻠﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ‪،‬ﺹ‪.529‬‬ ‫‪ -5‬ﺍﻧﻈﺮ‪ ،‬ﺍﻟﻐﺰﺍﱄ‪ ،‬ﺃﺑﻮ ﺣﺎﻣﺪ‪ ،‬ﺍﳌﻨﺨﻮﻝ‪،‬ﺹ ‪.463‬‬ ‫‪ -6‬ﺍﻧﻈﺮﺍﻟﺴﻌﺪﻱ‪،‬ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ‪،‬ﻋﻼﻗﺔ ﺍﻟﺸﺮﻳﻌﺔ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺍﻷﺭﺩﻥ‪1994 ،‬ﻡ ﻧﺸﺮ ﺍﳌﻌﻬـﺪ‬ ‫ﺍﻟﻌﺎﳌﻲ ﻟﻠﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺹ‪ ،228‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪ .‬ﻭ ﺷﺮﺡ ﺍﳌﻔﺼ‪‬ﻞ ﻻﺑﻦ ﻳﻌﻴﺶ‪8/1 ،‬‬ ‫‪ - 7‬ﺍﻟﻨﺤﻮﻱ‪ ،‬ﻋﺪﻧﺎﻥ ﻋﻠﻲ ﺭﺿﺎ‪ ،‬ﳌﺎﺫﺍ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ؟ ﰲ ﻣﻮﻗﻊ‪www. Alnahwi.com:‬‬ ‫‪ -8‬ﻃﻮﻳﻠﺔ‪ ،‬ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﻋﺒﺪ ﺍﻟﺴﻼﻡ‪ ،‬ﺃﺛﺮ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﺍﺧﺘﻼﻑ ﺍ‪‬ﺘﻤﻬﺪﻳﻦ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﺩﺍﺭ‬ ‫ﺍﻟﺴﻼﻡ ﻟﻠﻄﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺮ‪ ،‬ﺹ‪ 44‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬ ‫‪ -9‬ﺭﺍﺟﻊ‪ ،‬ﻃﻮﻳﻠﺔ‪ ،‬ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﻋﺒﺪ ﺍﻟﺴﻼﻡ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ ﺹ‪ ،3‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬

‫‪ 239‬ﳌﺰﻳ ‪‬ﺪ ﻣﻦ ﺍﻟﺘﻔﺎﺻﻴﻞ ﺭﺍﺟﻊ‪ ،‬ﺳﻌﻴﺪ‪ ،‬ﳏﻤﻮﺩ ﺷﺎﻛﺮ‪ ،‬ﺻﻌﻮﺑﺔ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺑﲔ ﺍﳊﻘﻴﻘﺔ ﻭﺍﻻﺩ‪‬ﻋﺎﺀ‪ ،‬ﳎﻠﺔ ﳎﻤﻊ ﺍﻟﻠﻐﺔ‬ ‫ﺍﻟﻌﺮﺑﻴﺔ ﺍﻷﺭﺩﱐ‪ ،‬ﺍﻟﻌﺪﺩ ‪ ،49‬ﲤﻮﺯ‪-‬ﻛﺎﻧﻮﻥ ﺍﻷﻭﻝ ‪1995‬ﻡ ﺹ‪ 80‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬

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‫‪ -10‬ﺭﺍﺟﻊ‪ ،‬ﻋﺒﺪﺍﷲ‪ ،‬ﻋﺎﺩﻝ ﺍﻟﺸﻴﺦ‪ ،‬ﺩﻭﺭ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﲢﻘﻴﻖ ﺍﻟﻮﺣﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻣﻦ ﺃﻭﺭﺍﻕ‬ ‫ﺍﳌﺆﲤﺮ ﺍﻟﻌﺎﳌﻲ ﻟﻮﺣﺪﺓ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺍﻟﻘﺮﻥ ﺍﳊﺎﺩﻱ ﻭﺍﻟﻌﺸﺮﻳﻦ‪ ،‬ﻧﺸﺮ ﺍﳌﻌﻬـﺪ ﺍﻟﻌـﺎﳌﻲ ﻟﻮﺣـﺪﺓ‬ ‫ﺍﳌﺴﻠﻤﲔ ﺑﺎﳉﺎﻣﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﻌﺎﳌﻴﺔ‪ -‬ﻣﺎﻟﻴﺰﻳﺎ‪2003 ،‬ﻡ ﺹ‪ 222‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪....‬‬ ‫‪ -11‬ﺍﻧﻈﺮ ﺍﻟﺴﻌﺪﻱ‪ ،‬ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪ 228‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬ ‫‪ -12‬ﺍﻧﻈﺮ‪ ،‬ﺍﳉﻄﻼﻭﻱ‪ ،‬ﺍﳍﺎﺩﻱ‪ ،‬ﻗﻀﺎﻳﺎ ﺍﻟﻠﻐﺔ ﰲ ﻛﺘﺐ ﺍﻟﺘﻔﺴﲑ‪ ،‬ﺩﺭﺍﺳﺔ ﺍﳌﻨﻬﺞ ‪ -‬ﺍﻟﺘﺄﻭﻳـﻞ ‪-‬‬ ‫ﺍﻹﻋﺠﺎﺯ‪ ،‬ﺗﻮﻧﺲ‪ ،‬ﻧﺸﺮ ﺩﺍﺭ ﳏﻤﺪ ﻋﻠﻲ ﺍﶈﺎﻣﻲ‪ ،‬ﻁ‪1998 ،1‬ﻡ‪ ،‬ﺹ‪ ،25‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬ ‫ﺼﻞ‪ ،‬ﺹ‪.11‬‬ ‫‪ -13‬ﺭﺍﺟﻊ‪ :‬ﺷﺮﺡ ﺍﳌﻔ ‪‬‬ ‫‪ -14‬ﺍﳉﺮﺟﺎﱐ‪ ،‬ﻋﺒﺪ ﺍﻟﻘﺎﻫﺮ‪،‬ﺩﻻﺋﻞ ﺍﻹﻋﺠﺎﺯ‪ ،‬ﺹ‪21‬‬ ‫‪ -15‬ﺭﺍﺟﻊ ﺍﻟﺴﻴﻮﻃﻲ ﺍﻹﺗﻘﺎﻥ‪ ،‬ﺝ‪ ،2‬ﺹ‪.182‬‬ ‫‪ -16‬ﺍﻧﻈﺮ ﺍﳉﻄﻼﻭﻱ‪ ،‬ﺹ‪.54‬‬ ‫‪ -17‬ﺭﺍﺟﻊ‪ ،:‬ﺍﳉﻄﻼﻭﻱ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪ 39‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬ ‫‪ -18‬ﺍﻧﻈﺮ‪ ،‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺹ‪ ،4‬ﺑﺘﺼﺮﻑ‪.‬‬ ‫‪ -19‬ﺭﺍﺟﻊ‪ ،‬ﺍﳉﻄﻼﻭﻱ‪ ،‬ﺍﳍﺎﺩﻱ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪ 48‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬ ‫‪ -20‬ﺍﻧﻈﺮ‪ :‬ﺍﳉﻄﻼﻭﻱ‪ ،‬ﺹ ‪) ،57-56‬ﺑﺘﺼﺮﻑ(‪.‬‬ ‫‪ -21.‬ﺭﺍﺟﻊ ﺍﻹﺗﻘﺎﻥ‪ ،‬ﺝ‪ ،1‬ﺹ‪.179‬‬ ‫‪ -22‬ﺭﺍﺟﻊ‪ :‬ﺍﺑﻦ ﺧﻠﺪﻭﻥ‪ " ،‬ﺍﳌﻘﺪﻣﺔ " ﺹ‪ 546-545‬ﻭﻛﺬﻟﻚ ﺍﻧﻈـﺮ ﻣـﺎﺩﺓ ﻉ‪/‬ﺭ‪/‬ﺏ ﰲ‬ ‫ﺍﻟﻠﺴﺎﻥ‪.‬‬ ‫‪ -23‬ﺭﺍﺟﻊ‪ :‬ﻣﻌﺒﺪﻱ‪ ،‬ﳏﻤﺪ ﺑﺪﺭ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪،‬ﺹ‪ 523‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬ ‫‪ -24‬ﺭﺍﺟﻊ‪ ،‬ﻃﻮﻳﻠﺔ‪ ،‬ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﻋﺒﺪ ﺍﻟﺴﻼﻡ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪ 343‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬ ‫‪ -25‬ﺍﻧﻈﺮ‪ ،‬ﺍﳉﻨﺪﻱ‪ ،‬ﺃﻧﻮﺭ‪ ،‬ﺍﻟﻔﺼﺤﻰ ﻟﻐﺔ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻠﺒﻨـﺎﱐ‪1982 ،‬ﻡ‬ ‫ﺹ‪.173‬‬ ‫‪ -26‬ﺍﻧﻈﺮ ﺍﻟﻨﺤﻮﻱ‪ ،‬ﻋﺪﻧﺎﻥ ﻋﻠﻲ ﺭﺿﺎ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ ‪www.alnahwi.com‬‬

‫ﳏﻤﻮﺩ ﳏﻤﺪ ﻋﻠﻲ ‪109 -‬‬

‫‪ -27‬ﺭﺍﺟﻊ‪ ،‬ﻋﻠﻲ‪ ،‬ﳏﻤﻮﺩ ﳏﻤﺪ‪ ،‬ﳓﻮ ﻭﺣﺪﺓ ﻟﻐﻮﻳﺔ ﻟﻸﻣـﺔ ﺍﻹﺳـﻼﻣﻴﺔ ﰲ ﺍﻟﻘـﺮﻥ ﺍﳊـﺎﺩﻱ‬ ‫ﻭﺍﻟﻌﺸﺮﻳﻦ‪ ،‬ﻣﻦ ﺃﻭﺭﺍﻕ ﻣﺆﲤﺮ ﺍﳊﺪﺓ ﺍﻷﺳﻼﻣﻴﺔ‪ ،‬ﻧﺸﺮ ﺍﳌﻌﻬﺪ ﺍﻟﻌﺎﳌﻲ ﻟﻮﺣـﺪﺓ ﺍﳌـﺴﻠﻤﲔ‪2003 ،‬ﻡ‬ ‫ﺹ‪ 205‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬ ‫‪ -28‬ﺭﺍﺟﻊ‪ ،‬ﺳﻌﻴﺪ‪ ،‬ﳏﻤﻮﺩ ﺷﺎﻛﺮ‪ ،‬ﺻﻌﻮﺑﺔ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺑﲔ ﺍﳊﻘﻴﻘﺔ ﻭﺍﻻﺩ‪‬ﻋﺎﺀ‪ ،‬ﳎﻠﺔ ﳎﻤﻊ ﺍﻟﻠﻐﺔ‬ ‫ﺍﻟﻌﺮﺑﻴﺔ ﺍﻷﺭﺩﱐ‪ ،‬ﺍﻟﻌﺪﺩ ‪ ،49‬ﲤﻮﺯ‪-‬ﻛﺎﻧﻮﻥ ﺍﻷﻭﻝ ‪1995‬ﻡ ﺹ‪ 80‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬ ‫ﺍﻟﺪﻛﺘﻮﺭ ﳏﻤﻮﺩ ﳏﻤﺪ ﻋﻠﻲ‬ ‫ﳏﺎﺿﺮ ﰲ ﺟﺎﻣﻌﺔ ﺍﻟﻌﻠﻮﻡ ﺍﻹﺳﻼﻣﻴﺔ ﲟﺎﻟﻴﺰﻳﺎ‪-‬ﻛﻮﺍﻻﳌﺒﻮﺭ‬ ‫ﻫﺎﺗﻒ ﺟﻮﺍﻝ‪0122173641 :‬‬ ‫ﺍﳌﻜﺘﺐ‪0342892022 :‬‬ ‫ﺍﻟﱪﻳﺪ ﺍﻹﻟﻜﺘﺮﻭﱐ‪[email protected] :‬‬

‫ﺩﻭﺭ ﺍﻻﺳﻼﻡ ﰲ ﺗﻄﻮﻳﺮ ﺍﻟﻘﺎﻧﻮﻥ ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻲ‬ ‫ﻣﺼﻄﻔﻲ ﻣﲑﳏﻤﺪﻱ‬

‫ﲤﻬﻴﺪ‬ ‫ﺗﻨﻄﻮﻱ ﻛﺘﺐ "ﺍﳉﻬﺎﺩ" ﺃﻭ "ﺍﻟﺴﲑ" ﻛﺠﺰﺀ ﻣﻦ ﻣﺼﺎﺩﺭ ﺍﻟﻔﻘﻪ ﺍﻻﺳﻼﻣﻰ ﰱ ﳐﺘﻠـﻒ ﺍﳌـﺬﺍﻫﺐ‬ ‫ﺍﻻﺳﻼﻣﻴﺔ ﻣﻔﺎﻫﻴﻢ ﻭ ﻣﻮﺿﻮﻋﺎﺕ ﺍﻟﻘﺎﻧﻮﻥ ﻭﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺪﻭﻟﻴﺔ ﻣﻦ ﻣﻨﻈﻮﺭ ﺍﺳﻼﻣﻰ‪ .‬ﻭ ﻳﻘـﺼﺪ ﻣـﻦ‬ ‫"ﺍﻟﺴﲑ" ﰱ ﻣﺼﻄﻠﺢ ﺍﻟﻔﻘﻬﺎﺀ ﺍﳌﺴﻠﻤﲔ ﳑﺎﺭﺳﺎﺕ ﺍﻟﺪﻭﻟﺔ ﺍﻻﺳﻼﻣﻴﺔ ﰱ ﻋﻼﻗﺎ‪‬ـﺎ ﻣـﻊ ﺍﻷﺧـﺮﻳﻦ ﺃﻭ‬ ‫ﳑﺎﺭﺳﺎﺕ ﺍﻟﺪﻭﻟﺔ ﺍﻻﺳﻼﻣﻴﺔ ﰱ ﺍﻟﺸﺌﻮﻥ ﺍﻟﺪﻭﻟﻴﺔ‪.‬‬ ‫ﻓﺎﻟﻘﺎﻧﻮﻥ ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻰ ﻓﺮﻉ ﻣﻦ ﻗﺎﻧﻮﻥ ﺍﻟﺪﻭﱃ ﺍﻟﻌﺎﻡ ﺍﻟﺬﻯ ﻳﻘﺼﺪ ﻣﻨﻪ " ﳎﻤﻮﻋﺔ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﱴ ﲢﻜﻢ‬ ‫ﺗﺒﺎﺩﻝ ﺍﻟﺴﻔﺮﺍﺀ ﻭﺍﻟﺮﺳﻞ ﻭﺍﳌﺒﻌﻮﺛﻮﻥ ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻴﻮﻥ ﺑﲔ ﺍﻟﺪﻭﻝ ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ ﺃﻭ ﺑﲔ ﺍﻟﺪﻭﻝ ﻭﺍﳌﻨﻈﻤـﺎﺕ‬ ‫ﺍﻟﺪﻭﻟﻴﺔ ﻭﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﱴ ﲢﺪﺩ ﺍﻟﻮﺿﻊ ﺍﻟﻘﺎﻧﻮﱏ ﻟﻠﺮﺳﻞ ﻭﺍﻟﺴﻔﺮﺍﺀ ﻣﻦ ﺣﻴﺚ ﻣـﺎ ﻳﺘﻤﺘﻌـﻮﻥ ﺑـﻪ ﻣـﻦ‬ ‫‪240‬‬ ‫ﺣﺼﺎﻧﺎﺕ ﻭ ﺍﻣﺘﻴﺎﺯﺍﺕ ﻭ ﻣﺎ ﻳﻘﻊ ﻋﻠﻴﻬﻢ ﻣﻦ ﻭﺍﺟﺒﺎﺕ"‬ ‫ﻭ ﻗﺪ ﻟﻌﺒﺖ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻻﺳﻼﻣﻴﺔ ﻭ ﺍﻟﻔﻘﻬﺎﺀ ﺍﳌﺴﻠﻤﲔ ﰱ ﺗﻄﻮﺭﺍﻟﻘﺎﻧﻮﻥ ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻰ ﺩﻭﺭﺍ ﻻ ﳝﻜﻦ‬ ‫ﺍﻧﻜﺎﺭﻩ‪ .‬ﻓﺎﳌﻘﺎﻝ ﻳﺘﻜﻔﻞ ﺑﺎﻟﺪﺭﺍﺳﺔ ﻋﻦ ﻫﺬﺍ ﺧﻼﻝ ﺍﳌﺒﺤﺜﲔ‪:‬‬ ‫ﺍﳌﺒﺤﺚ ﺍﻻﻭﻝ‪ :‬ﺩﻭﺭ ﺍﻻﺳﻼﻡ ﰲ ﺗﻄﻮﻳﺮﺍﻟﻘﺎﻧﻮﻥ ﻭ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻴﺔ‪:‬‬ ‫ﻣﻦ ﺍﻟﺜﺎﺑﺖ ﺃﻥ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻴﺔ ﻛﺎﻧﺖ ﲢﻜﻤﻬﺎ ﰱ ﺍﻟﺒﺪﺍﻳﺔ ﻗﻮﺍﻋﺪ ﺍﻟﺪﻳﻦ ﻭ ﺍﻻﺧﻼﻕ ﻗﺒـﻞ‬ ‫ﺭﺳﻮﺥ ﻭ ﺗﺒﻠﻮﺭ ﻗﻮﺍﻋﺪ ﺍﻟﻘﺎﻧﻮﻥ ﺍﻟﺪﻭﱃ ﺑﺰﻣﻦ ﻃﻮﻳﻞ‪ .‬ﻓﺎﻟﻌﻼﻗﺎﺕ ﺍﻟﺪﻭﻟﻴﺔ ﺑﺼﻔﺔ ﻋﺎﻣـﺔ ﻭﺍﻟﻌﻼﻗـﺎﺕ‬ ‫ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻴﺔ ﺑﺼﻔﺔ ﺧﺎﺻﺔ ﻫﻰ ﲦﺮﺓ ﺣﻀﺎﺭﺍﺕ ﻭ ﺩﻳﺎﻧﺎﺕ ﳐﺘﻠﻔﺔ‪ .‬ﻭﺍﻟـﺸﺮﻳﻌﺔ ﻻﺳـﻼﻣﻴﺔ ﻟﻌﺒـﺖ ﰱ‬ ‫ﻫﺬﺍﺍﳋﺼﻮﺹ ﺩﻭﺭﺍ ﻫﺎﻣﹰﺎ ﻻﳝﻜﻦ ﺍﻧﻜﺎﺭﻩ‪ .‬ﻭﻻ ﳒﺪ ﰱ ﻣﺼﺎﺩﺭ ﺍﻟﻘﺎﻧﻮﻥ ﺍﻟﺪﻭﱃ ﻭﺍﻟﻘﺎﻧﻮﻥ ﺍﻟﺪﺑﻠﻮﻣﺎﺳـﻰ‬ ‫‪241‬‬ ‫ﺍﳊﺪﻳﺚ ﻟﻠﺒﺤﺚ ﻋﻨﻪ ﺍﻻ ﰱ ﺳﻄﻮﺭ ﺃﻭ ﺻﻔﺤﺎﺕ ﻗﻠﻴﻠﺔ‪.‬‬ ‫ﺍﻟﺸﺮﻳﻌﺔ ﺍﻻﺳﻼﻣﻴﺔ ﺷﺮﻳﻌﺔ ﺃﺻﻠﻴﺔ ﻏﲑ ﻣﻘﺘﺒﺴﺔ ﻋﻦ ﺃﻯ ﳕﻮﺫﺝ ﺃﺟﻨﱮ ﺑﻞ ﻫﻰ ﻣﺴﺘﻘﻠﺔ ﻋـﻦ ﺍﻯ‬ ‫ﻧﻈﻢ ﻗﺎﻧﻮﻧﻴﺔ ﺃﺧﺮﻯ ﻭﻫﺬﺍﺍﻟﺮﺍﻯ ﻗﺪ ﺃﻗﺮﺗﻪ ﺍﳌﺆﲤﺮﺍﺕ ﺍﻟﺪﻭﻟﻴﺔ ﻟﻠﻘﺎﻧﻮﻥ ﺍﳌﻘﺎﺭﻥ ﺍﳌﻨﻌﻘﺪﺓ ﰱ ﻻﻫﺎﻯ ﺳـﻨﺔ‬ ‫‪ 1932‬ﻭ ‪ 1937‬ﻭ ﺛﺒﺖ ﺍﻳﻀﺎ ﰱ ﻫﺬﻩﺍﳌﺆﲤﺮﺍﺕ ﺃﻥ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻻﺳﻼﻣﻴﺔ ﻗﺎﺋﻤـﺔ ﺑـﺬﺍ‪‬ﺎ ﻭ ﺃ‪‬ـﺎ‬ ‫‪ - 240‬ﺍﻟﺪﻛﺘﻮﺭ ﺍﺑﻮﺍﻟﻮﻓﺎ ﺍﲪﺪ‪ :‬ﺍﻟﻘﺎﻧﻮﻥ ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻲ ﺍﻻﺳﻼﻣﻲ‪ ,‬ﺩﺍﺭﺍﻟﻨﻬﻀﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ,‬ﻣﺼﺮ‪ ,1992 ,‬ﺹ‪8‬‬ ‫‪ - 241‬ﻧﻔﺲ ﺍﳌﺮﺟﻊ‪ :‬ﺹ ‪46-45‬‬

‫ﻣﺼﻄﻔﻲ ﻣﲑﳏﻤﺪﻱ ‪111 -‬‬

‫ﻭﺍﳊﻀﺎﺭﺓ ﺍﻻﺳﻼﻣﻴﺔ ﺗﻌﺪﺍﻥ ﺑﲔ "ﺍﳌﺪﻧﻴﺎﺕ ﺍﻟﻜﱪﻯ ﻭﺍﻟﻨﻈﻢ ﺍﻟﻘﺎﻧﻮﻧﻴﺔ ﺍﻟﺮﺋﻴﺴﻴﺔ ﰱ ﺍﻟﻌﺎﱂ" ﺍﳌﻘـﺼﻮﺩ ﰱ‬ ‫ﺍﳌﺎﺩﺓ ﺍﻟﺘﺎﺳﻌﺔ ﻣﻦ ﺍﻟﻨﻈﺎﻡ ﺍﻻﺳﺎﺳﻰ ﶈﻜﻤﺔ ﺍﻟﻌﺪﻝ ﺍﻟﺪﻭﻟﻴﺔ ﻭﺍﻟﱵ ﺗﻘﻮﻝ‪:‬‬ ‫ﻼ ﻛﻞ ﻓﺮﺩ‬ ‫" ﻋﻠﻲ ﺍﻟﻨﺎﺧﺒﲔ ﻋﻨﺪ ﻛﻞ ﺍﻧﺘﺨﺎﺏ ‪ ,‬ﺃﻧﻪ ﻻﻳﻜﻔﻲ‪ ،‬ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﻨﺘﺨﺒﻮﻥ ﺣﺎﺻ ﹰ‬ ‫ﻼ ﺑﺘﻤﺜﻴـﻞ‬ ‫ﻣﻨﻬﻢ ﻋﻠىﺎﳌﺆﻫﻼﺕ ﺍﳌﻄﻠﻮﺑﺔ ﺍﻃﻼ ﻗﺎ‪ ,‬ﺑﻞ ﻳﻨﺒﻐﻰ ﺃﻥ ﻳﻜﻮﻥ ﺗﺎﻟﻴﻒ ﺍﳍﻴﺌﺔ ﰱ ﲨﻠﺘﻬﺎ ﻛﻔﻴ ﹰ‬ ‫‪242‬‬ ‫ﺍﳌﺪﻧﻴﺎﺕ ﺍﻟﻜﱪﻱ ﻭﺍﻟﻨﻈﻢ ﺍﻟﻘﺎﻧﻮﻧﻴﺔ ﺍﻟﺮﺋﻴﺴﻴﺔ ﰲ ﺍﻟﻌﺎﱂ "‬ ‫ﻭ ﺟﺪﻳﺮ ﺑﺎﻟﺬﻛﺮ ﺍﻋﺘﺮﺍﻑ ﳏﻜﻤﺔ ﺍﻟﻌﺪﻝ ﺍﻟﺪﻭﻟﻴﺔ ﻋﻦ ﺩﻭﺭﺍﻻﺳﻼﻡ ﰱ ﺗﻜﻮﻳﻦ ﺍﻟﻘﺎﻧﻮﻥ ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻰ‬ ‫ﰱ ﺣﻜﻤﻬﺎ ﺍﻟﺼﺎﺩﺭ‪ 24 -‬ﻣﺎﻳﻮ ‪ -1980‬ﰲ ﻗﻀﻴﺔ ﺍﳌﻮﻇﻔﲔ ﺍﻟﺪﺑﻠﻮﻣﺎﺳﲔ ﻭﺍﻟﻘﻨﺼﻮﻟﻴﲔ ﻟﻮﻻﻳـﺎﺕ‬ ‫ﺍﳌﺘﺤﺪﺓ ﺍﻻﻣﺮﻳﻜﻴﺔ ﰲ ﻃﻬﺮﺍﻥ‪ ،‬ﺣﻴﺚ ﻳﻘﻮﻝ‪:‬‬ ‫‪"The Principle of the inviolability of the Persons of diplomatic agents and the Premises‬‬ ‫‪of diplomatic missions is one of the very foundations of this long-established regime (of‬‬ ‫‪diplomatic law) to the evolution of which the tradition of Islam made a substantial‬‬ ‫‪243‬‬

‫"‪contribution‬‬

‫"ﻗﺎﻋﺪﺓ ﺣﺼﺎﻧﺔ ﺍﻟﺸﺨﺼﻴﺔ ﻟﻠﻤﺒﻌﻮﺛﲔ ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻴﲔ ﻭ ﺣﺼﺎﻧﺔ ﻣﻘﺮﺍﻟﺒﻌﺜﺔ ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻴﺔ ﻣﻦ ﺍﻷﺳﺲ‬ ‫ﺍﻟﻘﺪﳝﺔ ﺟﺪﹰﺍ ﰱ ﻧﻈﺎﻡ ﺍﻟﻘﺎﻧﻮﻥ ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻰ ﺍﻟﱴ ﻟﺴﻨﺔ ﺍﻻﺳﻼﻡ ﻣﺴﺎﳘﺔ ﺟﻮﻫﺮﻳﺔ ﰲ ﺗﻜﻮﻳﻨﻬﺎ"‬ ‫ﺍﻟﺪﻛﺘﻮﺭ " ﺻﻼﺡ ﺍﻟﺪﻳﻦ ﺍﻟﻄﺮﺍﺯﻯ" ﻗﺎﺿﻰ ﺍﳌﺴﻠﻢ ﺍﻟﺴﻮﺭﻯ ﰱ ﻫﺬﺍﺍﳌﻠﻒ ﻳﻘﻮﻝ ﰱ ﺭﺃﻳﻪ ‪" :‬ﻳﺴﺮﱐ‬ ‫ﺑﺎﻥ ﺍﳊﻜﻢ ﻗﺪ ﻻﺣﻆ ﺑﻨﺤﻮ ﺧﺎﺹ ﺑﺎﻥ ﺗﻘﺎﻟﻴﺪ ﺍﻻﺳﻼﻡ ﺳﺎﻫﻢ ﻣﻊ ﺍﻵﺧﺮﻳﻦ ﰱ ﺗﻮﺳﻴﻊ ﺍﻟﻘﺎﻧﻮﻥ ﺍﻟﺪﻭﱃ‬ ‫ﺍﻟﻌﺎﻡ ﺍﳌﻌﺎﺻﺮ ﲝﺮﻣﺔ ﻭ ﺣﺼﺎﻧﺔ ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻴﺔ ﻭﺍﻟﻘﻨﺼﻮﻟﻴﺔ"‪ 244‬ﰒ ﻧﻘﻞ ﺍﻟﺪﻛﺘﻮﺭ ﺍﻟﻄﺮﺍﺯﻯ ﻋﻦ ﳎﻤﻮﻋـﺔ‬ ‫ﺩﺭﻭﺱ ﺍﻛﺎﺩﳝﻴﺔ ﻻﻫﺎﻯ ‪ 1937‬ﰱ ﻣﻮﺿﻮﻉ ﺍﻻﺳﻼﻡ ﻭ ﺍﻟﻘﺎﻧﻮﻥﺍﻟﺪﻭﱃ‪ ،‬ﺣﺮﻣﺔ ﻭ ﺣﺼﺎﻧﺔ ﺍﻟﺮﺳـﻞ ﰱ‬ ‫ﺍﻻﺳﻼﻡ ﻭ ﻗﺒﻮﻝ ﻫﺬﺍ ﺍﳌﺒﺪﺍﺀ ﻟﺪﻯ ﺍﻟﺪﻭﻝ ﺍﻻﺳﻼﻣﻴﺔ‪.‬‬ ‫ﻭ ﻣﻦ ﺍﳌﻐﺎﻟﻄﺎﺕ ﺍﻟﺸﺎﺋﻌﺔ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺍﻟﺸﺮﻉ ﺍﻻﺳﻼﻣﻰ ﰱ ﻣﺴﺎﺋﻞ ﺍﻟﺴﲑ ﻭﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺪﻭﻟﻴﺔ ﻫﻮ ﰱ‬ ‫ﻏﺎﻟﺒﻪ ﻗﺎﻧﻮﻥ ﺣﺮﺏ ﻭ ﺳﻴﻒ‪ ،‬ﻏﲑ ﺃﻥ ﺍﻟﻨﺼﻮﺹ ﺍﻷﺻﻠﻴﺔ ﺍﳌﻌﻮﻝ ﻋﻠﻴﻬﺎ ﺗﺆﻳﺪ ﺍﻟﻌﻜﺲ ﻭ ﻫﻮ ﺃﻥ ﺍﻻﺳﻼﻡ‬ ‫ﰱ ﻧﻈﺎﻣﻪ ﺍﻟﺘﺸﺮﻳﻌﻰ ﺩﻳﻦ ﺳﻠﻢ ﻭ ﺍﻟﻼﻋﻨﻒ‪ .‬ﻭ ﻫﺬﺍ ﻛﻠﻤﺔ "ﺍﻻﺳﻼﻡ" ﻣﺸﺘﻘﺔ ﻣﻦ ﻛﻠﻤـﺎﺕ "ﺍﻟـﺴﻠﻢ‬ ‫ﻭﺍﻟﺴﻼﻡ ﻭ ﺍﻟﺴﻼﻣﺔ" ﻭ"ﺍﻟﺴﻼﻡ" ﻣﻦ ﺃﲰﺎﺀ ﺍﷲ ﺍﳊﺴﲎ ﺍﻟﻮﺍﺭﺩ ﰱ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ 245‬ﻭ ﻋﺒﺎﺭﺓ "ﺍﻟﺴﻼﻡ‬ ‫ﻋﻠﻴﻜﻢ" ﻭ "ﻋﻠﻴﻜﻢ ﺍﻟﺴﻼﻡ" ﻫﻰ ﺍﻟﺘﺤﻴﺔ ﺍﻟﻴﻮﻣﻴﺔ ﺍﻟﺸﺎﺋﻌﺔ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﻭ ﻫﻰ ﻣﻦ ﺃﺣﺴﻦ ﲢﻴﺎﺕ ﺍﻻﻣﻢ‬ ‫‪242- Dr.Sobhi Mahmassani: The Principles of International Law in the light of Islamic Doctrine,‬‬ ‫‪R,C.A.D.I, 1966, p.22.‬‬ ‫‪243- International Court of Justice Reports, 1980. P.40 Para 86‬‬ ‫‪244- I was pleased to note that the judgment took particular account of the traditions of Islam, which‬‬ ‫‪contributed along with others to elaboration of the rules of contemporary public international law on‬‬ ‫‪diplomatic and consular inviolability and immunity.‬‬

‫‪ - 245‬ﺳﻮﺭﺓ ﺍﳊﺸﺮ ‪23 /‬‬

‫‪,p.59 Ibid‬‬

‫‪- 112‬‬

‫‪ISoIT‬‬

‫ﻟﺘﻀﻤﻨﻬﺎ ﺍﻟﺴﻼﻣﺔ‪ .‬ﰒ ﺍﺫﺍ ﻣﺎ ﺫﻛﺮ ﺍﻟﻨﱮ)ﺹ( ﺍﻭﻋﻴﺴﻰ ﺍﻭ ﺍﻯ ﺭﺳﻮﻝ ﺁﺧﺮ ﺗﺒﻌﺖ ﺍﲰﻪ ﻋﺒﺎﺭﺓ "ﻋﻠﻴـﻪ‬ ‫ﺍﻟﺴﻼﻡ" ﻻﻥ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﻛﺎﻧﺖ ﻭ ﻻ ﺗﺰﺍﻝ ﻣﻦ ﺍﻓﻀﻞ ﺍﻟﺪﻋﻮﺍﺕ ﻭ ﺍﻟﺘﺤﻴﺎﺕ ﻭ ﺃﺧـﲑﺍ ﺃﻥ ﻛﻠﻤـﺔ‬ ‫"ﺍﻟﺴﻼﻡ" ﻭ ﻣﺸﺘﻘﺎ‪‬ﺎ ﻗﺪ ﻭﺭﺩﺕ ﰱ ﺍﻛﺜﺮ ﻣﻦ ﻣﺎﺋﺔ ﻣﻦ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻋﻠﻰ ﺣﲔ ﻛﻠﻤﺔ "ﺍﳊﺮﺏ"‬ ‫‪246‬‬ ‫ﻭﻣﺸﺘﻘﺎ‪‬ﺎ ﱂ ﺗﺬﻛﺮ ﺍﻻ ﰱ ﺳﺖ ﺁﻳﺎﺕ‪.‬‬ ‫ﻭﺍﳋﻼﺻﺔ ﻣﺎﻳﺴﺘﻔﺎﺩ ﻣﻦ ﻧﺼﻮﺹ ﺍﳌﻘﺪﺳﺔ ﻭﺍﻻﺩﻟﺔ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻻﺻﻠﻴﺔ ﻭ ﻣﻘﺎﺻﺪ ﺍﻻﺳﻼﻡ ﺍﻟﺴﺎﻣﻴﺔ‬ ‫ﻫﻮ ﺃﻥ ﺍﻻﺳﻼﻡ ﻣﺒﺪﺋﹰﺎ ﺩﻳﻦ ﺍﻟﺘﻌﺎﻳﺶ ﺍﻟﺴﻠﻤﻲ ﻭﻻ ﺩﻳﻦ ﺣﺮﺏ ﻭ ﺳﻴﻒ ‪.‬‬ ‫ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻰ ‪:‬‬

‫ﺍﻧﺸﺎﺀ ﺍﻟﺘﻤﺜﻴﻞ‬ ‫ﻣﻊ ﺍﺑﺘﻨﺎﺀ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺪﻭﻟﺔ ﺍﻻﺳﻼﻣﻴﺔ ﻣﻊ ﺍﻵﺧﺮﻳﻦ ﻋﻠﻰ ﺍﻟﺴﻠﻢ ﻭﺍﻟﺼﻠﺢ ﻓﻴﻤﻜﻦ ﺃﻥ ﻧﺴﺘﻔﻴﺪ ﻣـﻦ‬ ‫ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ‪ " :‬ﻳﺎﺍﻳﻬﺎﺍﻟﻨﺎﺱ ﺍﻧﺎﺧﻠﻘﻨﺎﻛﻢ ﻣﻦ ﺫﻛﺮ ﻭ ﺃﻧﺜﻰ ﻭ ﺟﻌﻠﻨﺎﻛﻢ ﺷﻌﻮﺑﺎ ﻭ ﻗﺒﺎﺋﻞ ﻟﺘﻌـﺎﺭﻓﻮﺍ ﺍﻥ‬ ‫ﺍﻛﺮﻣﻜﻢ ﻋﻨﺪﺍﷲ ﺍﺗﻘﻴﻜﻢ" ‪ 247‬ﻋﻠﻰ ﺍﻧﺸﺎﺀ ﺍﻟﺘﻤﺜﻴﻞ ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻰ ﰱ ﺍﻻﺳﻼﻡ ﺑﺪﻟﻴﻞ ﺃﻥ ﺍﻵﻳﺔ ﺗﱪﺯ ﺍﻷﻣﻮﺭ‬ ‫ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬ ‫‪248‬‬ ‫ﺍﻭ ﹰﻻ‪ -‬ﺃﺻﻞ ﺍﻻﻧﺴﺎﻧﻴﺔ ﻭﺍﺣﺪ ﻭﺍﻻﺧﺘﻼﻑ ﺍﳊﺎﺻﻞ ﺑﺎﻟﺸﻌﻮﺏ ﻭﺍﻟﻘﺒﺎﻳﻞ ﺭﺍﺟﻊ ﺍﱃ ﺍﳉﻌﻞ ﺍﻻﳍﻰ‬

‫ﺛﺎﻧﻴﹰﺎ ‪ -‬ﺟﻌﻞ ﺍﷲ ﺍ‪‬ﺘﻤﻊ ﺍﻟﺒﺸﺮﻱ ﺷﻌﻮﺑﹰﺎ ﻭ ﻗﺒﺎﻳﻞ ﺑﻘﺼﺪ ﺍﻟﺘﻌﺎﺭﻑ ﻭﺍﻟﻮﻓﺎﻕ ﺍﻟﺬﻯ ﻳﻌﺘﱪ ﺍﻻﺳﺎﺱ ﰱ‬ ‫ﺭﺑﻂ ﺍﻻﻓﺮﺍﺩ ﻭﺍﳉﻤﺎﻋﺎﺕ ﻭﺍﻟﺪﻭﻝ‪.‬‬ ‫ﺛﺎﻟﺜﹰﺎ ‪ -‬ﺍﳋﻄﺎﺏ ﰱ ﺍﻵﻳﺔ ﻟﻜﻞ ﺍﻟﺒﺸﺮ ﺩﻭﻥ ﺃﻥ ﻳﻘﺘﺼﺮﻋﻠﻰ ﺍﳌﺆﻣﻨﲔ ﻭﺍﳌﺴﻠﻤﲔ ﻓﻘﻂ ﻭﺍﻻ ﻟﻜـﺎﻥ‬ ‫ﺍﳋﻄﺎﺏ "ﻳﺎ ﺍﻳﻬﺎﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ" ﺑﺪﻻ ﻣﻦ "ﻳﺎ ﺍﻳﻬﺎ ﺍﻟﻨﺎﺱ "‬ ‫ﺭﺍﺑﻌﹰﺎ‪ -‬ﺍﻵﻳﺔ ﻣﺴﻮﻗﺔ ﻟﻨﻔﻰ ﺍﻟﺘﻔﺎﺧﺮ ﻭﺍﳌﻌﲎ ﺍﻧﺎ ﺧﻠﻘﻨﺎﻛﻢ ﻣﻦ ﺃﺏ ﻭ ﺍﻡ ﺗﺸﺘﺮﻛﻮﻥ ﲨﻴﻌﺎ ﻓﻴﻬﻤﺎ ﻣﻦ‬ ‫ﻏﲑ ﻓﺮﻕ ﺑﲔ ﺍﻻﺑﻴﺾ ﻭﺍﻻﺳﻮﺩ ﻭﺍﻟﻌﺮﰉ ﻭﺍﻟﻌﺠﻤﻰ ﻭﺍﻟﻐﲎ ﻭﺍﻟﻔﻘﲑ ﻭﺍﻟﺮﺟﻞ ﻭﺍﳌﺮﺃﺓ ﻭﺍﻟﻜﺮﺍﻣﺔ ﻋﻨـﺪﺍﷲ‬ ‫ﺑﺎﻟﺘﻘﻮﻯ ‪.‬‬ ‫ﻭﳌﺎ ﻛﺎﻥ ﺍﻟﺘﻤﺜﻴﻞ ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻰ ‪ -‬ﺍﳌﻮﻗﺖ ﻭﺍﻟﺪﺍﺋﻢ ‪ -‬ﻳﻬﺪﻑ ﺍﱃ ﺯﻳﺎﺩﺓ ﺃﻭﺍﺻﺮ ﺍﻟﺘﻌـﺎﺭﻑ ﺑـﲔ‬ ‫ﺍﺷﺨﺎﺹ ﺍﻟﻘﺎﻧﻮﻥ ﺍﻟﺪﻭﱃ‪ ،‬ﻓﺎﻧﻪ ﻳﻨﺪﺭﺝ ﲢﺖ ﻋﻤﻮﻡ ﺍﻻﻳﺔ‪ ,‬ﻓﺎﻟﺘﻌﺎﺭﻑ ﺍﳌﺬﻛﻮﺭ ﻓﻴﻬﺎ ﳝﻜـﻦ ﺃﻥ ﻳـﺘﻢ‬ ‫‪249‬‬ ‫ﺑﻮﺳﺎﺋﻞ ﻣﺘﻌﺪﺩﺓ ﻳﺎﺗﻰ ﺍﻟﺘﻤﺜﻴﻞ ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻰ ﻭﺍﺭﺳﺎﻝ ﺍﳌﺒﻌﻮﺛﲔ ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻴﲔ ﰱ ﻣﻘﺪﻣﺘﻬﺎ‪.‬‬ ‫ﻋﺼﺮﺍﻟﺮﺳﺎﻟﺔ‪:‬‬

‫ﺍﺩﺍﺭﺓ ﺍﻟﻌﻼﻗﺎﺕ ﺍﳋﺎﺭﺟﻴﺔ‬ ‫ﺑﻠﻎ ﻣﻘﺪﺍﺭ ﺍﻟﻮﺛﺎﺋﻖ ﺍﻟﺴﻴﺎﺳﻴﺔ ﻭﺍﻻﺩﺍﺭﻳﺔ ﻋﻦ ﺍﻟﻨﱮ )ﺹ( ﺣﻮﺍﱃ ﺳﺘﺎ ﻭﺍﺭﺑﻌـﲔ ﻭﻣـﺄﺗﻰ)‪(246‬‬ ‫ﻣﻌﺎﻫﺪﺓ ﻭ ﻛﺘﺎﺏ ﺻﻠﺢ ﻭ ﻛﺘﺎﺏ ﺃﻣﺎﻥ‪ .‬ﻭﻻﺑﺪ ﺃﻥ ﻫﺬﺍ ﺍﻟﻨﺸﺎﻁ ﺍﻟﻜﺒﲑ ﰱ ﺍﻟﺘﻮﺍﺻﻞ ﻣـﻊ ﺍﻟـﺪﻭﻝ ﻭ‬ ‫‪) - 246‬ﺍﻟﺒﻘﺮﺓ ‪ / 279 -‬ﺍﳌﺎﺋﺪﺓ ‪ / 34- 33 -‬ﺍﻻﻧﻔﺎﻝ ‪ / 57 -‬ﺍﻟﺘﻮﺑﺔ ‪ / 107 -‬ﳏﻤﺪ ‪ (4 -‬ﻧﻌـﻢ ﺗﻮﺟـﺪ‬ ‫ﺁﻳﺎﺕ ﺁﺧﺮﻯ ﺫﻛﺮﺕ ﻓﻴﻬﺎ ﺍﳉﻬﺎﺩ ﻭ ﺍﻟﻘﺘﺎﻝ ﻭ ﻣﺸﺘﻘﺎ‪‬ﺎ‬ ‫‪ - 247‬ﺍﳊﺠﺮﺍﺕ ‪13 /‬‬ ‫‪ - 248‬ﻭ ﻳﻘﻮﻝ ﺳﺒﺤﺎﻧﻪ ﰲ ﺳﻮﺭﺓ ﻫﻮﺩ ﺃﻻﻳﺔ ‪ " :118‬ﻭﻟﻮ ﺷﺎﺀ ﺭﺑﻚ ﳉﻌﻞ ﺍﻟﻨﺎﺱ ﺃﻣﺔ ﻭﺍﺣﺪﺓ ﻭ ﻻﻳﺰﺍﻟﻮﻥ ﳐﺘﻠﻔﲔ "‬ ‫ﻭ ﰲ ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ﺍﻵﻳﻪ ‪ " :48‬ﻟﻜﻞ ﺟﻌﻠﻨﺎ ﻣﻨﻜﻢ ﺷﺮﻋﺔ ﻭ ﻣﻨﻬﺎﺟﺎ ﻭ ﻟﻮ ﺷﺎﺀﺍﷲ ﳉﻌﻠﻜﻢ ﺃﻣﺔ ﻭﺍﺣﺪﺓ"‬ ‫‪ - 249‬ﺍﺑﻮﺍﻟﻮﻓﺎ‪ :‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪ ,‬ﺹ‪17‬‬

‫ﻣﺼﻄﻔﻲ ﻣﲑﳏﻤﺪﻱ ‪113 -‬‬

‫ﺭﺅﺳﺎﺋﻬﺎ ﻗﺪ ﺍﻗﺘﻀﻰ ﺗﻜﻮﻳﻦ ﺟﻬﺎﺯ ﻣﻦ ﺍﻟﺮﺳﻞ )ﺍﻟﺴﻔﺮﺍﺀ( ﻭ ﻛﺘﺎﺏ ﺍﻟﺮﺳﺎﺋﻞ ﻭﺍﻟﻮﺛﺎﺋﻖ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭ‬ ‫ﺑﻌﺾ ﺍﻟﻠﻐﺎﺕ ﺍﻻﺟﻨﺒﻴﺔ ﺑﺎﺷﺮﺍﻑ ﺍﻟﺮﺳﻮﻝ ﺍﻻﻛﺮﻡ )ﺹ( ﻭﻗﺪ ﺫﻛﺮﺕ ﺍﳌﺼﺎﺩﺭ ﺃﲰﺎﺀ ﺍﻟﺮﺳﻞ ﺍﻟﺬﻳﻦ ﺑﻌﺚ‬ ‫‪‬ﻢ ﺍﻟﻨﱮ )ﺹ( ﺍﱃ ﺍﻟﺪﻭﻝ ﻭ ﺭﺅﺳﺎﺋﻬﺎ‪ .‬ﻭ ﻳﺒﺪﻭﺍ ﺃﻥ ﺍﻟﻨﺸﺎﻁ ﺍﻟﻜﺒﲑ ﰱ ﺍﻟﻌﻼﻗﺎﺕ ﺍﳋﺎﺭﺟﻴـﺔ ﺑـﺪﺃ ﰱ‬ ‫ﺍﻟﺴﻨﺔ ﺍﻟﺴﺎﺑﻌﺔ ﻟﻠﻬﺠﺮﺓ ﺑﻌﺪ ﻣﻌﺎﻫﺪﺓ ﺍﳊﺪﻳﺒﻴﺔ ﺍﻟﱴ ﻣﻜﻨﺖ ﺍﻟﻨﱮ )ﺹ( ﻣﻦ ﺃﻥ ﻳﻨﻄﻠﻖ ﺑﺎﻟﺪﻋﻮﺓ ﺍﻻﺳﻼﻣﻴﺔ‬ ‫ﰱ ﺷﺒﻪ ﺍﳉﺰﻳﺮﺓ ﺍﻟﻌﺮﺑﻴﺔ ﻭ ﻣﺎ ﺣﻮﳍﺎ ﻭ ﺧﺎﺭﺟﻬﺎ ﻣﻦ ﺑﻴﺰﻧﻄﺔ‪ ،‬ﻓﺎﺭﺱ‪ ،‬ﻣﺼﺮ‪ ،‬ﺍﳊﺒﺸﻪ‪ ،‬ﻏﺴﺎﻥ ﻭ ﻏﲑﻫﻢ‬ ‫ﻣﻦ ﺃﻣﺮﺍﺀ ﺍﻟﻘﺒﺎﻳﻞ ﻭ ﻗﺪ ﺗﻜﻮﻥ ﺟﻬﺎﺯ ﻛﺘﺎﺏ ﺍﻟﺮﺳﺎﺋﻞ ﻭﺍﻟﺘﺮﲨﺔ ﻣﻦ ﻋﺪﺩ ﻣﻦ ﺍﻟـﺼﺤﺎﺑﺔ ﺃﺑـﺮﺯﻫﻢ‬ ‫"ﺯﻳﺪﺑﻦ ﺛﺎﺑﺖ" ﻭ"ﻋﻠﻰ ﺑﻦ ﺃﰉ ﻃﺎﻟﺐ" ﻭ ﻗﺪ ﺍﺳﺘﻌﻤﻞ ﺍﻟﻨﱮ )ﺹ( ﺍﳋﺎﰎ ﻟﻜﺘﺒﻪ ﺣﲔ ﻋﻠﻢ ﺃﻥ ﺍﳌﻠـﻮﻙ‬ ‫‪250‬‬ ‫ﻭﺍﻻﻣﺮﺍﺀ ﻻ ﻳﺘﺴﻠﻤﻮﻥ ﺭﺳﺎﺋﻞ ﻏﲑ ﳐﺘﻮﻣﺔ‪.‬‬ ‫ﻭ ﻛﺎﻥ ﺍﻟﻨﱮ )ﺹ( ﳜﺎﻃﺐ ﺭﺅﺳﺎﺀ ﺍﻟﺪﻭﻝ ﺑﺎﻻﺣﺘﺮﺍﻡ ﻭﺍﻟﻌﻈﻤﺔ ﻭ ﻫﻜﺬﺍ ﺟـﺎﺀ ﰱ ﺭﺳـﺎﻟﺘﻪ ﺍﱃ‬ ‫ﺍﻟﻨﺠﺎﺷﻰ "ﻣﻠﻚ ﺍﳊﺒﺸﻪ" ﺃﻭ"ﻋﻈﻴﻢ ﺍﳊﺒﺸﻪ" ﻭ ﻗﺎﻝ )ﺹ( ﰱ ﺭﺳﺎﻟﺘﻪ ﺍﱃ ﻫﺮﻗﻞ‪ " :‬ﺍﱃ ﻫﺮﻗﻞ ﻋﻈـﻴﻢ‬ ‫‪251‬‬ ‫ﺍﻟﺮﻭﻡ"‬ ‫ﻭ ﺍﻳﻀﺎ ﻛﺎﻥ ﳜﺎﻃﺐ ﻛﺒﺎﺭ ﺍﳌﺴﻴﺤﲔ ﺑﺎﻟﻘﺎ‪‬ﻢ ﻭﺍﻭﺻﺎﻓﻬﻢ ﺍﳌﺸﻬﻮﺭﺓ ‪‬ﺎ ﻭ ﺍﻥ ﱂ ﻳﻌﺘﻘﺪ ‪‬ﺎ ‪.‬‬ ‫‪252‬‬ ‫ﺍﻥ ﺍﻟﻨﱮ )ﺹ( ﺃﻧﺸﺎﺀ "ﺩﺍﺭﺍﻟﻀﻴﺎﻓﺔ" ﰱ ﺍﳌﺪﻳﻨﺔ ﻟﻴﱰﻝ ﻓﻴﻬﺎ ﺍﻟﻀﻴﻮﻑ ﺍﻟﻮﺍﻓﺪﻭﻥ ﺍﱃ ﺍﳌﺪﻳﻨﺔ ﻭ ﻛﺎﻥ‬ ‫)ﺹ( ﻳﺮﺣﺐ ﺑﺎﻟﻮﻓﻮﺩ‪ 253‬ﻭﺍﺳﻄﻮﺍﻧﺔ ﺍﻟﻮﻓﻮﺩ ﰱ ﻣﺴﺠﺪ ﺍﳌﺪﻳﻨﺔ ﰲ ﺯﻣﺎﻧﻨﺎ ﻫﺬﺍ ﺧﲑ ﺷﺎﻫﺪ ﻟﺘﺪﻝ ﻋﻠـﻲ‬ ‫ﻭﺟﻮﺩ ﺃﺟﻬﺰﺓ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻴﺔ ﻋﺼﺮﺍﻟﺮﺳﺎﻟﺔ‪ .‬ﻭ ﻛﺎﻥ ﺑﻼﻝ ﺑﻦ ﺭﺑﺎﺡ ﻣـﺆﺫﻥ ﺍﻟﺮﺳـﻮﻝ )ﺹ(‬ ‫ﻣﻜﻠﻔﺎ ﺑﻄﻌﺎﻣﻬﻢ ‪ 254‬ﺑﻞ ﺣﱴ ﺣﻴﻨﻤﺎ ﺍﺷﺘﺪ ﺍﻟﻮﺟﻊ ﺑﺎﻟﻨﱮ )ﺹ( ﱂ ﻳﻨﺲ ﺃﻥ ﻳﺬﻛﺮ ﺍﳌﺴﻠﻤﲔ ‪ -‬ﻭ ﻫـﻮ‬ ‫ﰱ ﺍﻭﺍﺧﺮ ﺣﻴﺎﺗﻪ ‪ -‬ﺍﳍﺪﻳﺔ ﺍﱃ ﺍﻟﻮﻓﻮﺩ‪ .‬ﻭ ﻳﺬﻛﺮ ﺍﻟﺒﺨﺎﺭﻯ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺃﻥ ﺍﻟﻨﱮ )ﺹ( ﺃﻣﺮ ﻣﻦ ﺣﻮﻟﻪ‬ ‫‪255‬‬ ‫ﺑﺜﻼﺙ ﻭ ﻣﻨﻬﺎ‪ ..." :‬ﻭ ﺃﺟﻴﺰﻭﺍ ﺍﻟﻮﻓﺪ ﺑﻨﺤﻮ ﻣﺎ ﻛﻨﺖ ﺃﺟﻴﺰﻫﻢ‪"...‬‬ ‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱏ‪ :‬ﺍﺳﺎﺱ ﻣﻨﺢ ﺍﳊﺼﺎﻧﺎﺕ ﺍﻟﺪﺑﻠﻮﳌﺎﺳﻴﺔ‪:‬‬ ‫ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﻥ ﺍﻟﺴﻴﺎﺩﺓ ﺍﻟﺪﻭﻟﺔ ﺗﻘﻊ ﻋﻠﻰ ﻛﻞ ﺍﻻﺷﻴﺎﺀ ﻭﺍﻻﻓﺮﺍﺩ ﺍﻟﻮﺍﻗﻊ ﰱ ﺇﻗﻠﻴﻤﻬﺎ ﻓﺤﺎﻭﻝ ﻓﻘﻬـﺎﺀ‬ ‫ﺍﻟﻘﺎﻧﻮﻥ ﺍﻟﺪﻭﱄ ﺍﻟﺒﺤﺚ ﻋﻦ ﺗﱪﻳﺮ ﻓﻠﺴﻔﻰ ﳌﻨﺢ ﺍﳊﺼﺎﻧﺎﺕ ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻴﺔ ﺍﻟﱴ ﺗﺘﻤﺘﻊ ﺍﻟﺪﺑﻠﻮﻣﺎﺳـﻴﻮﻥ ﻭ‬

‫‪250‬‬

‫‪ -‬ﴰﺲ ﺍﻟﺪﻳﻦ‪ ،‬ﳏﻤﺪ ﻣﻬﺪﻯ‪ :‬ﻧﻈﺎﻡ ﺍﳊﻜﻢ ﻭ ﺍﻻﺩﺍﺭﺓ ﰱ ﺍﻻﺳﻼﻡ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ ،‬ﺩﺍﺭﺍﻟﺜﻘﺎﻓﺔ‪ ،‬ﻗﻢ‪ ،1992 ،‬ﺹ‬

‫‪597‬‬ ‫ ﺍﺑﻮﺍﻟﻮﻓﺎ‪ :‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪ ,‬ﺹ‪166‬‬‫ ﻋﺒﺪﺍﳊﻲ ﺍﻟﻜﺘﺎﱐ‪ :‬ﺍﻟﺘﺮﺍﺗﻴﺐ ﺍﻻﺩﺍﺭﻳﺔ ‪,‬ﺩﺍﺭﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﰊ‪,‬ﺑﲑﻭﺕ‪ ,‬ﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ‪ ,‬ﺝ‪ ,1‬ﺹ‪203-202‬‬‫ـﺔ‪,‬‬ ‫ـﺔﺍﻻﻭﱄ ‪ ,‬ﺩﺍﺭﺍﳌﻌﺮﻓـ‬ ‫ـﺪ‪ ,‬ﺍﻟﻄﺒﻌـ‬ ‫ـﺪ ﺍﻟﻮﺍﺣـ‬ ‫ـﺼﻄﻔﻲ ﻋﺒـ‬ ‫ـﻖ‪ :‬ﻣـ‬ ‫ـﺔ‪ ,‬ﲢﻘﻴـ‬ ‫ـﺴﲑﺓ ﺍﻟﻨﺒﻮﻳـ‬ ‫ـﺜﲑ‪ :‬ﺍﻟـ‬ ‫ـﻦ ﻛـ‬ ‫‪ - 251‬ﺍﺑـ‬ ‫ﺑﲑﻭﺕ‪,1396,‬ﺝ‪,2‬ﺹ‪41‬‬ ‫‪ - 252‬ﺍﺑﻮﺍﻟﻮﻓﺎ ‪ :‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪ ,‬ﺹ ‪ / 250‬ﺍﻟﺸﻴﺦ ﴰﺲ ﺍﻟﺪﻳﻦ‪ :‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪ ,‬ﺹ‪598‬‬ ‫‪ - 253‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﺩﺍﺭﺍﻟﻔﻜﺮ ‪ ,‬ﺑﲑﻭﺕ ‪,‬ﻃﺒﻌﺔ ﺍﻻﻭﻓﺴﻴﺖ ﻋﻦ ﺩﺍﺭﺍﻟﻄﺒﺎﻋﺔ ﺍﻟﻌﺎﻣﺮﺓ ﺑﺎﺳـﺘﺒﻮﻝ‪ ,1401,‬ﺝ‪,8‬‬ ‫ﺹ ‪137‬‬ ‫‪ - 254‬ﴰﺲ ﺍﻟﺪﻳﻦ‪ :‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪ ,‬ﺹ ‪599‬‬ ‫‪ - 255‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪,‬ﺝ‪ ,4‬ﺹ‪31‬‬

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‫‪ISoIT‬‬

‫ﺍﻟﺒﻌﺜﺔ ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻴﺔ‪ .‬ﻻﻥ ﻫﺬﺍ ﺧﺮﻭﺝ ﻭ ﺍﺳﺘﺜﻨﺎﺀ ﻋﻦ ﻣﺒﺪﺍﺀ ﺍﻟﺴﻴﺎﺩﺓ ﺍﻟﺪﻭﻟﺔ‪ .‬ﻭﻗﺪ ﻗﺪﻣﺖ ﰱ ﻫﺬﺍﺍﻟﺸﺎﻥ‬ ‫ﻧﻈﺮﻳﺎﺕ ﻗﺎﻧﻮﻧﻴﺔ ﺷﱴ ﳚﻤﻌﻬﺎ ﺛﻼﺙ ﻧﻈﺮﻳﺎﺕ ﳐﺘﻠﻔﻪ ‪ 256‬ﻭ ﻫﻰ‪:‬‬ ‫ﻧﻈﺮﻳﺔ ﺍﻻﻣﺘﺪﺍﺩ ﺍﻻﻗﻠﻴﻤﻰ‪ (Extra Territorium) :‬ﻣﻘﺘﻀﻲ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺔ ﺃﻥ ﺍﳌﺒﻌﻮﺙ ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻰ ﻭ‬ ‫ﺍﻟﺒﻌﺜﺔ ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻴﺔ ﻳﻌﺘﱪﺍﻥ ﻛﺎ‪‬ﻤﺎ ﺍﻣﺘﺪﺍﺩﹰﺍ ﻻ ﻗﻠﻴﻢ ﺍﻟﺪﻭﻟﺔ ﺍﳌﺮﺳﻠﺔ ﻭ ﻭﺟﻮﺩ ﺍﳌﺒﻌﻮﺙ ﺍﻟﺪﺑﻠﻮﻣﺎﺳـﻲ ﺍﻭ‬ ‫ﺍﻟﺒﻌﺜﺔ ﻓﻮﻕ ﺍﺭﺍﺿﻰ ﺍﻟﺪﻭﻟﺔ ﺍﳌﻀﻴﻔﺔ ﻫﻮ ﰱ ﺣﻜﻢ ﻭﺟﻮﺩﻫﺎ ﻓﻮﻕ ﺍﻗﻠﻴﻢ ﺍﻟﺪﻭﻟﺔ ﺍﳌﺮﺳﻠﺔ‪.‬‬ ‫ﻧﻈﺮﻳﺔ ﺍﻟﺼﻔﺔ ﺍﻟﺘﻤﺜﻴﻠﻴﺔ‪ (Representative theory :‬ﻣﺆﺩﻯ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺔ ﺃﻥ ﺍﳊﺼﺎﻧﺎﺕ ﺍﻟﱴ ﻳﺘﻤﺘـﻊ‬ ‫‪‬ﺎﺍﳌﺒﻌﻮﺙ ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻰ ﻭﺍﻟﺒﻌﺜﺔ ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻴﺔ ﺗﺴﺘﻨﺪ ﺍﱃ ﺻﻔﺘﻬﻢ ﺍﻟﺘﻤﺜﻴﻠﻴﺔ ﺑﺎﻋﺘﺒﺎﺭﻫﻢ ﻳﻨﻮﺑﻮﻥ ﻋﻦ ﺩﻭﳍﻢ‬ ‫ﻭ ﻣﺎ ﻳﻘﺘﻀﻲ ﺫﻟﻚ ﻣﻦ ﺍﶈﺎﻓﻈﺔ ﻋﻠﻰ ﻛﺮﺍﻣﺘﻬﻢ ﺻﻴﺎﻧﻪ ﻟﻜﺮﺍﻣﺔ ﻭ ﻫﻴﺒﺔ ﺍﻟﺪﻭﻟﺔ ﺍﻟﱴ ﳝﺜﻠﻮ‪‬ﺎ‪.‬‬ ‫ﻧﻈﺮﻳﺔ ﺍﳌﻘﺘﻀﻴﺎﺕ ﺍﻟﻮﻇﻴﻔﺔ‪(Interest of function)(Functional Theory)(Functional necessity) :‬‬ ‫ﻓﺤﻮﻯ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺔ ﺃﻥ ﻣﻨﺢ ﺍﳊﺼﺎﻧﺎﺕ ﺍﻟﺪﺑﻠﻮﳌﺎﺳﻴﺔ ﺗﱪﺭﻩ ﻓﻘﻂ ﻣﻘﺘﻀﻴﺎﺕ ﺍﻟﻮﻇﻴﻔﺔ ﺍﻟﱴ ﻳﻘﻮﻣﻮﻥ ‪‬ﺎ ﻭ‬ ‫ﺍﻟﺮﻏﺒﺔ ﰱ ﺃﺩﺍﺋﻬﺎ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻻﻛﻤﻞ‪.‬‬ ‫ﻣﻊ ﻏﺾ ﺍﻟﻨﻈﺮ ﻋﻦ ﻣﻨﺎﻗﺸﺎﺕ ﺍﻟﱴ ﺗﺘﻮﺟﻪ ‪‬ﺬﻩ ﺍﻟﻨﻈﺮﻳﺎﺕ ﺍﻟﺘﻘﻠﻴﺪﻳﺔ ﻭﺍﳊﺪﻳﺜﺔ ﻧﺒﺤﺚ ﻋﻦ ﺍﲡﺎﻩ ﺍﻟﱴ‬ ‫ﺗﺆﻳﺪﻫﺎ ﻗﻮﺍﻋﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻻﺳﻼﻣﻴﺔ ‪ .‬ﺍﻣﺎ ﺍﻟﻨﻈﺮﻳﺔ ﺍﻻﻭﱃ ﻭ ﺍﻟﱴ ﻛﺎﻥ ﻣﻦ ﺍﻧﺼﺎﺭﻫﺎ "ﺟﺮﻭﺳﻴﻮﺱ" ﻏـﲑ‬ ‫ﺳﻠﻴﻤﺔ ﻻ‪‬ﺎ ﺗﻘﻮﻡ ﺍﺳﺎﺳﹰﺎ ﻋﻠﻰ ﺍﻻﻓﺘﺮﺍﺽ ﻭ ﺍﳋﻴﺎﻝ ﻭ ﻫﻮ ﻣﺎ ﻳﻨﺎﻗﺾ ﺍﻟﻮﺍﻗﻊ ﺃﻭ ﺍﳊﻘﻴﻘﺔ ﺍﺫ ﺍﳌﺒﻌـﻮﺙ ﻭ‬ ‫ﻼ ﻋﻦ ﻗﺒﻮﻝ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺔ ﲟﻌﲎ ﺃﻥ ﳒﻌﻞ ﻗﻄﻌﺔ‬ ‫ﺍﻟﺒﻌﺜﺔ ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻴﺔ ﻳﻮﺟﺪﺍﻥ ﻓﻮﻕ ﺍﻗﻠﻴﻢ ﺩﻭﻟﺔ ﺍﺟﻨﺒﻴﺔ ﻓﻀ ﹰ‬ ‫ﻣﻦ ﺩﺍﺭﺍﻻﺳﻼﻡ ﺑﺎﺧﺘﻴﺎﺭﻧﺎ ﻛﺠﺰﺀ ﻣﻦ ﺩﺍﺭﺍﳊﺮﺏ ﻭ ﻧﻌﻄﻰ ﻟﻼﺟﺎﻧﺐ ﻓﻴﻬﺎ ﺍﻻﻣﺘﻴﺎﺯﺍﺕ ﻭﺍﳊـﺼﺎﻧﺎﺕ ﻭ‬ ‫ﻟﻜﻦ ﻗﻮﺍﻋﺪ ﺍﻟﺸﺮﻳﻌﺔ ﲤﻨﻊ ﺫﻟﻚ‪ .‬ﻭ ﺍﻣﺎ ﺍﻟﻨﻈﺮﻳﺘﺎﻥ ﺍﻟﺘﻤﺜﻴﻠﻴﺔ ﻭ ﻣﻘﺘﻀﻴﺎﺕ ﺍﻟﻮﻇﻴﻔﻪ ﻓﻘﺪ ﺃﺧﺬﻭﺍ ﻓﻘﻬـﺎﺀ‬ ‫ﺍﳌﺴﻠﻤﲔ ﰱ ﻋﺒﺎﺭﺍ‪‬ﻢ ﻗﺒﻞ ﺃﻥ ﺗﺘﺒﻨﺎﻫﺎ ﺍﻻﺗﻔﺎﻗﺎﺕ ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻴﺔ ﺑﻘﺮﻭﻥ ‪.‬‬ ‫ﺍﺳﺘﻨﺎﺩ ﺍﳊﺼﺎﻧﺎﺕ ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻴﺔ ﰱ ﺍﻻﺳﻼﻡ ﺍﱃ ﻧﻈﺮﻳﺔ ﺍﻟﺼﻔﺔ ﺍﻟﺘﻤﺜﻴﻠﺔ‪:‬‬ ‫‪ - 1‬ﺇﻥ ﺍﻟﻨﱮ )ﺹ( ﻗﺎﻝ ﻟﺮﺳﻮﱃ ﻣﺴﻴﻠﻤﺔ " ﻟﻮﻻ ﺍﻥ ﺍﻟﺮﺳﻞ ﻻ ﺗﻘﺘﻞ ﻟﻘﺘﻠﺘﻜﻤﺎ" )ﺳﻴﺎﰐ ﺍﻟﺒﺤـﺚ‬ ‫ﻋﻦ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ً( ﻭ ﻫﺬﺍ ﻳﻌﲎ ﺍﻥ ﺍﻟﺮﺳﻮﻝ )ﺹ( ﺍﺳﺘﻨﺪ ﺍﱃ " ﺻﻔﺔ" ﺍﳌﺒﻌﻮﺙ ﺍﻯ ﻛﻮﻧـﻪ ﺭﺳـﻮ ﹰﻻ‬ ‫ﻛﺎﺳﺎﺱ ﻻﺣﺘﺮﺍﻡ ﺣﺼﺎﻧﺘﻪ ﻭ ﻳﺆﻳﺪ ﺫﻟﻚ ﻛﺘﺎﺑﻪ)ﺹ( ﺍﱃ ﺫﺭﻋﺔ‪ ..." :‬ﺍﺫﺍ ﺍﺗﺎﻛﻢ ﺭﺳﻠﻰ ﻓﺎﻣﺮﻛﻢ ‪‬ـﻢ‬ ‫ﺧﲑﹰﺍ‪ "...‬ﻓﻘﻮﻟﻪ)ﺹ( ﺍﺫﺍ ﺍﺗﺎﻛﻢ " ﺭﺳﻠﻰ" ﻓﻴﻪ ﺑﻴﺎﻥ ﻻ ﻳﺮﻗﻰ ﺍﻟﻴﻪ ﺍﺩﱏ ﺷﻚ ﺃﻥ "ﺍﻟﺼﻔﺔ" ﺗﻠﻌـﺐ ﺩﻭﺭﹰﺍ‬ ‫‪257‬‬ ‫ﻛﺒﲑﹰﺍ ﰱ ﻫﺬﺍ ﺍﳌﻘﺎﻡ‪.‬‬

‫‪ - 256‬ﳌﺰﻳﺪ ﺍﻟﺘﻔﺼﻴﻼﺕ ﺭﺍﺟﻊ‪:‬‬ ‫ ﺍﳌﻼﺡ ﻓﺎﻭﻱ ‪ :‬ﺳﻠﻄﺎﺕ ﺍﻻﻣﻦ ﻭ ﺍﳊﺼﺎﻧﺎﺕ ﻭ ﺍﻻﻣﺘﻴﺎﺯﺍﺕ ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻴﺔ‪ ،‬ﻣﻨﺸﺎﺓ ﺍﳌﻌﺎﺭﻑ‪ ،‬ﺍﻻﺳﻜﻨﺪﺭﻳﺔ‪،1981،‬‬‫ﺹ‪39-19‬‬ ‫ ﺍﻟﺸﺎﻣﻰ‪ ،‬ﻋﻠﻰ ﺣﺴﲔ‪ :‬ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻴﺔ ﻧﺸﺄ‪‬ﺎ ﻭ ﺗﻄﻮﺭﻫﺎ ﻭ ﻗﻮﺍﻋﺪﻫﺎ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﺩﺍﺭﺍﻟﻌﻠﻢ ﻟﻠﻤﻼﻳﲔ‪ ،‬ﺑـﲑﻭﺕ‪،‬‬‫‪ ،1994‬ﺻﺺ ‪ - /468-442‬ﺍﻟﺪﻛﺘﻮﺭ ﺍﺑﻮﺍﻟﻮﻓﺎ‪ :‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪ ,‬ﺹ ‪298-297‬‬ ‫‪ - 257‬ﺍﺑﻮﺍﻟﻮﻓﺎ‪ :‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ‪ ,‬ﺹ ‪303‬‬

‫ﻣﺼﻄﻔﻲ ﻣﲑﳏﻤﺪﻱ ‪115 -‬‬

‫‪ -2‬ﻳﻘﻮﻝ ﻓﻘﻬﺎﺀ ﺍﳌﺴﻠﻤﲔ‪:‬‬ ‫" ﻣﻦ ﺩﺧﻞ ﻣﻨﻬﻢ )ﺍﻯ ﻣﻦ ﻏﲑ ﺍﳌﺴﻠﻤﲔ( ﻟﺴﻔﺎﺭﺓ ﺃﻭ‪ ...‬ﱂ ﻳﻔﺘﻘﺮﺍﱃ ﻋﻘﺪ ﺍﻣﺎﻥ ﺑﻞ ﺫﻟﻚ ﺍﻟﻘﺼﺪ‬ ‫ﻳﺆﻣﻨﻪ"‪ " 258‬ﻓﺎﻥ ﻗﺎﻝ ﺍﳊﺮﰉ )ﻏﲑ ﺍﳌﺴﻠﻢ( ﺩﺧﻠﺖ ﺑﺎﻣﺎﻥ ﱂ ﻳﺼﺪﻕ ﻭ ﺃﺧﺬ ﻭ ﻟﻮ ﻗﺎﻝ ﺃﻧﺎ ﺭﺳﻮﻝ ﻓﺎﻥ‬ ‫ﻭﺟﺪ ﻣﻌﻪ ﻛﺘﺎﺏ ﻳﻌﺮﻑ ﺍﻧﻪ ﻛﺘﺎﺏ ﻣﻠﻜﻬﻢ ﺑﻌﻼﻣﺔ ﺗﻌﺮﻑ ﺫﻟﻚ ﻛﺎﻥ ﺁﻣﻨﹰﺎ ﻓﺎﻥ ﺍﻟﺮﺳﻮﻝ ﻻ ﳛﺘﺎﺝ ﺍﱃ‬ ‫ﺍﻣﺎﻥ ﺧﺎﺹ ﺑﻞ ﺑﻜﻮﻧﻪ ﺭﺳﻮﻻ ًﻳﺄﻣﻦ‪ 259 "...‬ﻭ ﺍﻟﺸﻴﺒﺎﱏ ﻳﻘﻮﻝ ﺍﻥ ﺍﻟﺮﺳﻞ ﺍﺫﺍ ﱂ ﻳﻜﻮﻧـﻮﺍ ﺁﻣـﻨﲔ ﻻ‬ ‫ﻳﺴﺘﻄﻴﻌﻮﻥ ﺗﺄﺩﻳﺔ ﺍﻟﺮﺳﺎﻟﺔ ﻓﺎﻻ ﻣﺎﻥ ﳍﻢ ﺑﻐﲑ ﺷـﺮﻁ‪ 260 ...‬ﻭ ‪‬ـﺬﺍ ﻳﻜـﻮﻥ ﺍﻟـﺸﻴﺒﺎﱏ )ﺍﳌﺘـﻮﰱ‬ ‫‪182‬ﺍﳍﺠﺮﻱ( ﻗﺪ ﺳﺒﻖ ﺍﻟﻘﺎﻧﻮﻥ ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻰ ﺍﳊﺪﻳﺚ ﻭ ﻃﺮﺡ ﺍﳌﻔﺎﻫﻴﻢ ﺍﻟﻨﻈﺮﻳﺔ ﺍﻟـﱴ ﺗـﱪﺭ ﻣـﻨﺢ‬ ‫ﺍﳊﺼﺎﻧﺎﺕ ﻗﺒﻞ ﺃﻥ ﺗﻄﺮﺣﻬﺎ ﻭ ﺗﺘﺒﻨﺎﻫﺎ ﺍﻻﺗﻔﺎﻗﺎﺕ ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻴﺔ‪ .‬ﻓﻘﺪ ﺟﺎﺀ ﰲ ﻣﻘﺪﻣﺔ ﺍﺗﻔﺎﻗﻴﺔ ﻓﻴﻨﻨـﺎ‬ ‫ﻟﻌﺎﻡ ‪ 1961‬ﺍﳋﺎﺻﺔ ﺑﺎﻟﻌﻼﻗﺎﺕ ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻴﺔ ﻭ ﺑﻘﻴﺔ ﺍﻻﺗﻔﺎﻗﺎﺕ ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻴﺔ‪ " 261‬ﻭ ﺍﺫ ﺗـﺪﺭﻙ ﺃﻥ‬

‫ﻣﻘﺼﺪ ﻫﺬﻩ ﺍﻻﻣﺘﻴﺎﺯﺍﺕ ﻭ ﺍﳊﺼﺎﻧﺎﺕ ﻟﻴﺲ ﺍﻓﺎﺩﺓ ﺍﻻﻓﺮﺍﺩ ﺑﻞ ﺿﻤﺎﻥ ﺍﻷﺩﺍﺀ ﺍﻟﻌﻔﺎﻝ ﻟﻮﻇﺎﺋﻒ ﺍﻟﺒﻌﺜـﺎﺕ‬ ‫ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻴﺔ ﻭ ﺑﻮﺻﻔﻬﺎ ﳑﺜﻠﺔ ﺍﻟﺪﻭﻝ" ﺍﺫﻥ ﻳﻜﻮﻥ ﺍﻟﺸﻴﺒﺎﱏ ﻗﺪ ﺍﺳـﻨﺪ ﺍﳊـﺼﺎﻧﺎﺕ ﺍﻟﺪﺑﻠﻮﻣﺎﺳـﻴﺔ ﺍﱃ‬

‫ﺿﺮﻭﺭﺍﺕ ﺗﺄﻣﲔ ﻋﻤﻞ ﺍﳌﺒﻌﻮﺛﲔ ﺑﻮﺻﻔﻬﻢ ﳑﺜﻠﲔ ﻷﺳﻴﺎﺩﻫﻢ ﻭﻳﻜﻮﻥ ﻗﺪ ﺃﻛﺪ ﺍﻳﻀﹰﺎ ﻣﻔﻬﻮﻡ ﻋﻬﺪ ﺍﻷﻣﺎﻥ‬ ‫ﻭ ﺷﺮﻁ ﲟﺎ ﻳﺘﻼﺋﻢ ﻣﻊ ﺍﻟﺼﻔﺔ ﺍﻟﺘﻤﺜﻴﻠﻴﺔ ﺍﻟﱴ ﻗﺎﻝ ‪‬ﺎ ﺍﻏﻠﺐ ﺍﻟﻔﻘﻬﺎﺀ ﺍﳌﺴﻠﻤﲔ ‪.‬‬ ‫ﻭ ﰱ ﻛﺘﺎﺏ "ﺍﳋﺮﺍﺝ" ﻷﰉ ﻳﻮﺳﻒ ﻧﻼﺣﻆ ﻫﺬﺍ ﺍﻟﺘﺄﻛﻴﺪ ﻭ ﻫﻮ ﻳﻘﻮﻝ "ﺍﻥ ﺍﻟﻮﻻﺓ ﺍﺫﺍ ﻣـﺎ ﻟﻘـﻮﺍ‬ ‫ﺭﺳﻮﻻ ﻳﺴﺄﻟﻮﻧﻪ ﻋﻦ ﺍﲰﻪ ﻓﺎﻥ ﻗﺎﻝ ﺍﻧﺎ ﺭﺳﻮﻝ ﺍﳌﻠﻚ ﺑﻌﺜﲎ ﺍﱃ ﻣﻠﻚ ﺍﻟﻌﺮﺏ ﻭ ﻫﺬﺍ ﻛﺘﺎﺑﻪ ﻣﻌﻰ ﻓﺎﻧـﻪ‬ ‫‪262‬‬ ‫ﻳﺼﺪﻕ ﻭ ﻻ ﺳﺒﻴﻞ ﻋﻠﻴﻪ ﻭ ﻻ ﻳﺘﻌﺮﺽ ﻟﻪ ﻭ ﻻ ﳌﺎ ﻣﻌﻪ ﻣﻦﺍﳌﺘﺎﻉ‪"...‬‬ ‫ﺍﺳﺘﻨﺎﺩ ﺍﳊﺼﺎﻧﺎﺕ ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻴﺔ ﰲ ﺍﻻﺳﻼﻡ ﺍﱄ ﻓﻜﺮﺓ ﻣﻘﺘﻀﻴﺎﺕ ﺍﻟﻮﻃﻴﻔﺔ‪:‬‬ ‫‪263‬‬ ‫ﻳﻘﻮﻝ ﺍﻟﻔﻘﻬﺎﺀ‪ " :‬ﳚﻮﺯ ﻋﻘﺪ ﺍﻻﻣﺎﻥ ﻟﻠﺮﺳﻮﻝ ﻭ ﺍﳌﺴﺘﺎﻣﻦ ﻻﻥ ﺍﳊﺎﺟﺔ ﺗﺪﻋﻮﺍ ﺍﱄ ﺫﻟـﻚ" ﻭ "‬ ‫ﺍﻟﺮﺳﻞ ﱂ ﺗﺰﻝ ﺃﻣﻨﺔ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﻭ ﺍﻻﺳﻼﻡ ﻭﻫﺬﺍ ﻻﻥ ﺍﻣﺮ ﺍﻟﻘﺘﺎﻝ ﻭ ﺍﻟﺼﻠﺢ ﻻ ﻳﺘﻢ ﺍﻻ ﺑﺎﻟﺮﺳﻞ ﻓﻼﺑـﺪ‬ ‫‪264‬‬ ‫ﻣﻦ ﺍﻣﺎﻥ ﺍﻟﺮﺳﻮﻝ ﻟﻴﺘﻮﺻﻞ ﺍﱄ ﻣﺎ ﻫﻮ ﺍﳌﻘﺼﻮﺩ"‬ ‫ﻭ ﰱ ﺗﻌﻠﻴﻘﺔ ﻋﻠﻰ ﻗﻮﻟﻪ )ﺹ( " ﻟﻮﻻ ﺃﻥ ﺍﻟﺮﺳﻞ ﻻﺗﻘﺘﻞ ﻟﻘﺘﻠﺘﻜﻤﺎ" ﻳﻘﻮﻝ ﺑﻌـﺾ ﺍﻟﻔﻘﻬـﺎﺀ " ﺃﻥ‬ ‫ﺍﳊﺎﺟﺔ ﺩﺍﻋﻴﺔ ﺍﱃ ﺫﻟﻚ‪ ،‬ﺍﺫ ﻟﻮ ﻗﺘﻞ ﻟﻔﺎﺗﺖ ﻣﺼﻠﺤﺔ ﺍﳌﺮﺍﺳﻠﺔ"‪ 265‬ﻭ " ﻭ ﻣﻨﻪ ﻳﺴﺘﻔﺎﺩ ﺍﻻﻣﺎﻥ ﻟﻠﺮﺳـﻞ‬ ‫‪ - 258‬ﺍﻟﻨﻮﻭﻱ ﺍﻟﺪﻣﺸﻘﻲ ‪ :‬ﺭﻭﺿﺔ ﺍﻟﻄﺎﻟﺒﲔ ‪ ,‬ﺩﺍﺭﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ,‬ﺑﲑﻭﺕ‪ ,‬ﺝ‪ ,7‬ﺹ ‪489‬‬ ‫ ﺍﳊﻠﻰ‪ :‬ﺗﺬﻛﺮﺓ ﺍﻟﻔﻘﻬﺎﺀ‪ ,‬ﻣﻮﺳﺴﺔ ﺃﻝ ﺍﻟﺒﻴﺖ ﻻﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ‪ ,‬ﺍﻳﺮﺍﻥ‪ ,‬ﺍﻟﻄﺒﻌﺔ ﺍﻻﻭﱄ‪ ,‬ﺝ ‪ ,9‬ﺹ ‪91‬‬‫‪ - 259‬ﺍﺑﻦ ﳒﻴﻢ ﺍﳊﻨﻔﻰ‪ :‬ﺍﻟﺒﺤﺮ ﺍﻟﺮﺍﺋﻖ ﺷﺮﺡ ﻛﱰ ﺍﻟﺪﻗﺎﺋﻖ‪ ،‬ﺩﺍﺭﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪,‬ﺑﲑﻭﺕ ‪,‬ﺝ ‪ ،5‬ﺹ ‪170‬‬ ‫‪ - 260‬ﺍﻟﺸﻴﺒﺎﱐ ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺴﲑ ﺍﻟﻜﺒﲑ‪ ,‬ﺍﳉﺰﺀﺍﻻﻭﻝ‪ ,‬ﺹ‪296‬‬ ‫‪ - 261‬ﺍﺗﻔﺎﻗﻴﺔ ﻓﻴﻨﺎ‪ 1969‬ﺍﳋﺎﺻﺔ ﺑﺎﻟﺒﻌﺜﺎﺕ ﺍﳌﺆﻗﺘﺔ‪ ،‬ﺍﺗﻔﺎﻗﻴﻪ ﻓﻴﻨﻨﺎ ‪1975‬ﺍﳋﺎﺻﺔ ﻟﺘﻤﺜﻴﻞ ﺍﻟﺪﻭﻝ ﻟـﺪﻯ ﺍﳌﻨﻈﻤـﺎﺕ‬ ‫ﺍﻟﺪﻭﻟﻴﺔ‪.‬‬ ‫‪ - 262‬ﺍﻟﺸﺎﻣﻲ ﻋﻠﻲ ﺣﺴﲔ‪ :‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪ ,‬ﺹ ‪437‬‬ ‫‪ - 263‬ﻋﺒﺪﺍﻟﺮﲪﻦ ﺍﺑﻦ ﻗﺪﺍﻣﺔ ‪ :‬ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ‪ ,‬ﺩﺍﺭﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﰊ ‪ ,‬ﺑﲑﻭﺕ‪ ,‬ﺝ‪ ,10‬ﺹ ‪563‬‬ ‫‪ - 264‬ﺍﻟﺴﺮﺧﺴﻲ ‪ :‬ﺍﳌﺒﺴﻮﻁ‪ ,‬ﺩﺍﺭﺍﳌﻌﺮﻓﺔ‪ ,‬ﺑﲑﻭﺕ‪ ,‬ﺝ‪ ,10‬ﺹ ‪92‬‬ ‫‪ - 265‬ﺍﻟﺒﻬﻮﰐ ‪ :‬ﻛﺸﺎﻑ ﺍﻟﻘﻨﺎﻉ ‪ ,‬ﺩﺍﺭﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ,‬ﺑﲑﻭﺕ‪ ,‬ﺍﻟﻄﺒﻌﺔ ﺍﻻﻭﱄ‪ ,1418,‬ﺝ‪,3‬ﺹ‪218‬‬

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‫‪ISoIT‬‬

‫ﺍﻟﺬﻯ ﻫﻮ ﻣﻘﺘﻀﻰ ﺍﳌﺼﻠﺤﺔ ﻭﺍﻟﺴﻴﺎﺳﺔ ﺿﺮﻭﺭﺓ ﻣﺴﻴﺲ ﺍﳊﺎﺟﺔ ﺍﱃ ﺫﻟﻚ ﻛﻤﺎ ﻫﻮ ﻭﺍﺿـﺢ" ‪ 266‬ﻭ "‬ ‫ﳚﻮﺯ ﺃﻥ ﻳﻌﻘﺪ ﺍﻻﻣﺎﻥ ﻟﺮﺳﻮﻝ ﺍﳌﺸﺮﻛﲔ ﻭ ﻟﻠﻤﺴﺘﺄﻣﻦ ﻻﻥ ﺍﻟﻨﱮ )ﺹ( ﻛﺎﻥ ﻳﺆﻣﻦ ﺭﺳﻞ ﺍﳌﺸﺮﻛﲔ ﻭ‬ ‫‪267‬‬ ‫ﻻﻥ ﺍﳊﺎﺟﺔ ﺗﺪﻋﻮ ﺍﱃ ﺍﳌﺮﺍﺳﻠﺔ ﻭﻟﻮ ﻗﺘﻠﻮﺍ ﺭﺳﻠﻬﻢ ﻟﻘﺘﻠﻮﺍ ﺭﺳﻠﻨﺎ ﻓﺘﻔﻮﺕ ﺍﳌﺼﻠﺤﺔ"‬ ‫ﻳﺘﻀﺢ ﳑﺎ ﺗﻘﺪﻡ ﺃﻥ ﻓﻜﺮﺓ ﻣﻘﺘﻀﻴﺎﺕ ﺍﻟﻮﻇﻴﻔﺔ ﻛﺎﺳﺎﺱ ﳌﻨﺢ ﺍﳊـﺼﺎﻧﺎﺕ ﺍﻟﺪﺑﻠﻮﻣﺎﺳـﻴﺔ ﻛﺎﻧـﺖ‬ ‫ﻭﺍﺿﺤﺔ ﻟﺪﻯ ﺍﻟﻔﻘﻬﺎﺀ ﺍﳌﺴﻠﻤﲔ ﻗﺒﻞ ﺗﺪﻭﻳﻦ ﺍﺗﻔﺎﻗﻴﺎﺕ ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻴﺔ ﺑﻘﺮﻭﻥ ﻋﺪﻳﺪﺓ ‪.‬‬ ‫ﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥ ﻇﻬﻮﺭ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻻﺳﻼﻣﻴﺔ ﻛﺎﻥ ﰱ ﺍﻟﻘﺮﻥ ﺍﻟﺴﺎﺑﻊ ﺍﳌﻴﻼﺩﻯ ﻭ ﺃﻥ ﺍﻟﻘﺎﻧﻮﻥ ﺍﻟﺪﻭﱃ ﺑﺪﺃ‬ ‫ﻧﺸﺎﺗﻪ ﰱ ﺍﻟﻘﺮﻥ ﺍﻟﺴﺎﺑﻊ ﻋﺸﺮ ﰒ ﺑﺪﺃ ﻳﻨﻤﻮ ﻭ ﻳﺘﻄﻮﺭ ﺍﱃ ﺃﻥ ﺩﺧﻞ ﻣﺮﺣﻠﺔ ﺍﻻﺳﺘﻘﺮﺍﺭ ﰱ ﺍﻟﻨﺼﻒ ﺍﻟﺜـﺎﱏ‬ ‫ﻣﻦ ﺍﻟﻘﺮﻥ ﺍﻟﻌﺸﺮﻳﻦ ﻭ ﻗﻮﺍﻋﺪ ﺍﻟﻘﺎﻧﻮﻥ ﺍﻟﺪﻭﱃ ﺑﺸﺄﻥ ﺍﻟﺘﻤﺜﻴﻞ ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻰ ﱂ ﻳﺘﻢ ﺗﻘﻨﻴﻨﻬﺎ ﺭﲰﻴﺎ ﺍﻻ ﻋﺎﻡ‬ ‫‪ 1961‬ﺑﺎﺑﺮﺍﻡ ﺍﺗﻔﺎﻗﻴﺔ ﻓﻴﻨﺎ ﻟﻠﻌﻼﻗﺎﺕ ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻴﺔ ﻭ ﺭﻏﻢ ﺍﻟﻔﺎﺻﻞ ﺍﻟﺰﻣﲎ ﺑﲔ ﺍﻟﻨﻈﺎﻣﲔ ﻳﺰﻳﺪ ﻋﻠﻰ ﺍﻟﻒ‬ ‫‪268‬‬ ‫ﻭ ﺛﻼﲦﺎﺓ ﺳﻨﺔ ﻓﺎﻥ ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻴﺔ ﺍﻻﺳﻼﻣﻴﺔ ﳍﺎ ﻣﻨﻬﺠﺎ ﺫﺍ ﻗﻮﺍﻋﺪ ﻭ ﻧﻈﻢ ﳏﺪﺩﺓ‪....‬‬ ‫ﺣﺼﺎﻧﺔ ﺍﻟﺮﺳﻞ ﰱ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ‪:‬‬ ‫ﺍﻟﻘﺎﻋﺪﺓ ﺍﳋﺎﺻﺔ ﲝﺼﺎﻧﺔ ﺍﻟﺮﺳﻞ ﰱ ﺍﻻﺳﻼﻡ ﺍﻛﺪﻫﺎ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻜﺮﱘ ﰱ ﻗﻮﻟﻪ ﻭ ﻓﻌﻠﻪ ﻣﻨﺬ ﻟﻘﺎﺋﻪ ﻣﻊ‬ ‫ﺭﺳﻮﱃ ﻣﺴﻴﻠﻤﺔ ﻭ ﺳﺎﺭﻋﻠﻴﻬﺎ ﺍﳌﺴﻠﻤﻮﻥ ﻣﻦ ﺑﻌﺪﻩ ‪ .‬ﻳﻘﻮﻝ ﺍﳌﺆﺭﺧﻮﻥ ﺃﻥ " ﻣﺴﻴﻠﻤﺔ " ﺍﺩﻋﻲ ﺍﻟﻨﺒـﻮﺓ ﻭ‬ ‫ﻛﺘﺐ ﺍﱃ ﺍﻟﻨﱯ )ﺹ(‪ " :‬ﻣﻦ ﻣﺴﻴﻠﻤﺔ ﺭﺳﻮﻝ ﺍﷲ ﺍﱃ ﳏﻤﺪ ﺭﺳﻮﻝ ﺍﷲ‪ ,‬ﺳﻼﻡ ﻋﻠﻴﻚ‪ ,‬ﺍﻣﺎ ﺑﻌﺪ‪ ,‬ﻓﺎﱏ‬ ‫ﻗﺪ ﺃﺷﺮﻛﺖ ﰱ ﺍﻻﻣﺮ ﻣﻌﻚ‪ "...‬ﻓﻘﺪﻡ ﻋﻠﻴﻪ ﺭﺳﻮﻻﻥ ﻟﻪ ‪‬ﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻭ ﺑﻌﺪ ﻗﺮﺍﺋﺔ ﺍﻟﻜﺘﺎﺏ‪ ,‬ﻗﺎﻝ ﺍﻟﻨﱮ‬ ‫ﳍﻤﺎ‪ ,‬ﻓﻤﺎ ﺗﻘﻮﻻﻥ ﺃﻧﺘﻤﺎ؟ ﻗﺎﻻ‪ :‬ﻧﻘﻮﻝ ﻛﻤﺎ ﻗﺎﻝ‪ .‬ﻓﻘﺎﻝ )ﺹ(‪ " :‬ﺍﻣﺎ ﻭﺍﷲ ﻟﻮﻻ ﺃﻥ ﺍﻟﺮﺳـﻞ ﻻ ﺗﻘﺘـﻞ‬ ‫‪269‬‬ ‫ﻟﻀﺮﺑﺖ ﺃﻋﻨﺎﻗﻜﻤﺎ"‬ ‫ﻣﺎ ﻧﻘﻞ ﻋﻦ ﺍﻟﺮﺳﻮﻝ )ﺹ( ﳐﺘﻠﻔﺔ ﺍﻻﻟﻔﺎﻅ ﰱ ﻣﺼﺎﺩﺭ ﺍﳊﺪﻳﺜﻴﺔ ﻓﻔﻲ ﺑﻌﻀﻬﺎ" ﺍﻣﺎ ﻭﺍﷲ ﻟـﻮﻻ ﺃﻥ‬ ‫ﻼ ﺭﺳﻮ ﹰﻻ ﻟﻘﺘﻠﺘﻜﻤﺎ"‪ 271‬ﻭﺍﻥ‬ ‫ﺍﻟﺮﺳﻞ ﻻ ﺗﻘﺘﻞ ﻟﻀﺮﺑﺖ ﺍﻋﻨﺎﻗﻜﻤﺎ"‪ 270‬ﻭ ﰱ ﺑﻌﺾ ﺍﻵﺧﺮ " ﻟﻮ ﻛﻨﺖ ﻗﺎﺗ ﹰ‬ ‫ﻛﺎﻥ ﺍﳌﻘﺼﻮﺩ ﻣﻦ ﺍﻟﻌﺒﺎﺭﺗﲔ ﻭﺍﺣﺪ ﻭ ﻫﻮ ﺍﺣﺘﺮﺍﻡ ﻭ ﺣﺼﺎﻧﺔ ﺍﻟﺴﻔﺮﺍﺀ ﻭ ﺍﻟﺮﺳﻞ ﻟﻜﻦ ﰱ ﺭﺍﻳﻨﺎ ﺍﳌﺴﺘﻔﺎﺩ‬ ‫ﻣﻦ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻷﻭﱃ ﻏﲑ ﻣﺎ ﻧﺴﺘﻔﻴﺪ ﻣﻦ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﺜﺎﻧﻴﺔ‪ .‬ﻻﻥ ﰲ ﺍﻻﻭﱃ ﳒﺪ " ﻟﻮﻻ ﺍﻻﻣﺘﻨﺎﻋﻴﺔ" ﻭ ﻫـﻰ‬ ‫ﺣﺴﺐ ﻗﻮﺍﻋﺪ ﺍﻻﺩﺏ ﺍﻟﻌﺮﺑﻴﺔ ﺗﺪﻝ ﻋﻠﻰ ﺍﻣﺘﻨﺎﻉ ﺷﻰﺀ ﻟﻮﺟﻮﺩ ﺷﻰﺀ ﺁﺧﺮ‪ .‬ﻓﻨﻘﻮﻝ ﰲ ﻣﻌﲏ ﺍﳊﺪﻳﺚ ﻻ‬ ‫ﻳﺘﻌﺮﺽ ﺭﺳﻮﻻ ﻣﺴﻴﻠﻤﺔ‪ ,‬ﻻﺟﻞ ﻭﺟﻮﺩ ﻗﺎﻋﺪﺓ ﺣﺮﻣﺔ ﺍﻟﺮﺳﻞ‪ .‬ﻭ ﺍﻟﻮﺍﻗﻊ ﺃﻥ ﺍﻟﺮﺳـﻮﻝ ﺍﻟﻜـﺮﱘ ﻗـﺪ‬ ‫ﺍﻋﺘﺮﻑ ‪‬ﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﻗﺎﻋﺪﺓ ﺣﺮﻣﺔ ﻭ ﺣﺼﺎﻧﺔ ﺍﻟﺮﺳﻞ ﻛﺮﺳﻢ ﻭﻋﺮﻑ ﻭ ﻗـﺎﻡ ﺑﺘﺄﻳﻴـﺪ ﻫـﺬﺍﺍﻟﻌﺮﻑ‬ ‫ﺍﳌﻮﺟﻮﺩ‪ .‬ﻭ ﺍﻣﺎ ﺍﳌﺴﺘﻔﺎﺩ ﻣﻦ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﺜﺎﻧﻴﺔ ﺍﻧﻪ)ﺹ( ﰱ ﻣﻘﺎﻡ ﺗﺸﺮﻳﻊ ﻗﺎﻋﺪﺓ ﺣﺼﺎﻧﺔ ﺍﻟﺮﺳﻞ ﻓﻜﺎﻧﻪ ﻗﺎﻝ‪:‬‬ ‫‪ - 266‬ﺍﻟﻨﺠﻔﻰ ﳏﻤﺪ ﺣﺴﻦ‪ :‬ﺟﻮﺍﻫﺮﺍﻟﻜﻼﻡ ﰲ ﺷﺮﺡ ﺷﺮﺍﺋﻊ ﺍﻻﺳﻼﻡ‪ ,‬ﺍﻻﺳﻼﻣﻴﺔ‪ ,‬ﻃﻬﺮﺍﻥ‪ ,‬ﺝ ‪ ،21‬ﺹ ‪77‬‬ ‫‪ - 267‬ﺍﳊﻠﻰ ‪ :‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪ ,‬ﺹ ‪86‬‬ ‫‪ - 268‬ﺍﳌﻼﺡ ﻓﺎﻭﻱ‪ :‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ‪ ,‬ﺹ ‪649‬‬ ‫‪ - 269‬ﺍﺑﻦ ﻫﺸﺎﻡ ‪:‬ﺍﻟﺴﲑﺓ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﺩﺍﺭﺍﺣﻴﺎﺀﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﰉ‪ ،‬ﺑﲑﻭﺕ‪،‬ﺝ‪ ,4‬ﺹ‪247‬‬ ‫‪ - 270‬ﺍﳍﻨﺪﻱ ‪ :‬ﻛﱰ ﺍﻟﻌﻤﺎﻝ‪ ,‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪ ,‬ﺑﲑﻭﺕ ‪ ,‬ﺝ‪ ,6‬ﺹ‪ ,45‬ﺣﺪﻳﺚ‪14779‬‬ ‫‪ - 271‬ﺍﻟﺒﻬﻮﰐ ‪ :‬ﻧﻔﺲ ﺍﳌﺮﺟﻊ‪ ,‬ﺝ‪ ,3‬ﺹ‪122‬‬

‫ﻣﺼﻄﻔﻲ ﻣﲑﳏﻤﺪﻱ ‪117 -‬‬

‫ﻟﻮ ﺟﺎﺯ ﻗﺘﻞ ﺍﻟﺮﺳﻞ ﰲ ﺍﻷﻣﻢ ﺍﻷﺧﺮﻯ ﻓﺄﻧﺎ ﻟﺴﺖ ﻗﺎﺗﻞ ﺍﻟﺮﺳﻞ‪ ،‬ﻭ ‪‬ﺬﺍ ﻭﺿﻊ ﺍﻟﻨﱮ ﺍﻟﻜـﺮﱘ ﺍﳊﺠـﺮ‬ ‫ﺍﻻﺳﺎﺳﻰ ﻟﻘﺎﻋﺪﺓ ﺍﺣﺘﺮﺍﻡ ﻭ ﺣﺼﺎﻧﺔ ﺍﻟﺮﺳﻞ ﻭ ﻟﺬﻟﻚ ﻳﻘﻮﻝ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺑﻌﺪ ﻧﻘﻞ ﻗﻀﻴﺔ ﻣـﺴﻴﻠﻤﺔ‪" :‬‬ ‫ﻓﻤﻀﺖ ﺍﻟﺴﻨﺔ ﺃﻥ ﻻ ﺗﻘﺘﻞ ﺍﻟﺮﺳﻞ"‪ 272‬ﻭ ﻋﻦ ﺍﰉ ﺭﺍﻓﻊ ﻳﻘﻮﻝ‪ :‬ﺑﻌﺜﲎ ﻗﺮﻳﺶ ﺍﱃ ﺍﻟﻨﱯ ﻓﻠﻤﺎ ﺭﺍﻳﺖ ﺍﻟﻨﱯ‬ ‫ﻭﻗﻊ ﰲ ﻗﻠﱯ ﺍﻻﺳﻼﻡ ﻓﻘﻠﺖ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻻ ﺃﺭﺟﻊ ﺍﻟﻴﻬﻢ ﻓﻘﺎﻝ)ﺹ( "ﺍﱏ ﻻ ﺍﺧـﻴﺲ ﺑﺎﻟﻌﻬـﺪ ﻭ ﻻ‬ ‫‪273‬‬ ‫ﺃﺣﺒﺲ ﺍﻟﱪﺩ)ﺍﻟﺮﺳﻞ( ﻭ ﻟﻜﻦ ﺍﺭﺟﻊ ﺍﻟﻴﻬﻢ ﻓﺎﻥ ﻛﺎﻥ ﰲ ﻗﻠﺒﻚ ﺍﻟﺬﻱ ﻓﻴﻪ ﺍﻻﻥ ﻓﺎﺭﺟﻊ "‬ ‫ﻭ ﳑﺎ ﺗﻘﺪﻡ ﳝﻜﻨﻨﺎ ﺃﻥ ﻧﻘﻮﻝ ﺑﻮﺟﻮﺩ ﻣﻌﺎﱂ ﺍﻟﻘﺎﻧﻮﻥ ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻰ ﻓىﺎﻟﺸﺮﻳﻌﺔ ﺍﻻﺳـﻼﻣﻴﺔ ﺍﺩﺍﺭﻳـﹰﺎ‬ ‫ﻭﻣﺒﺪﺋﹰﺎ ﻭ ﺗﺸﺮﻳﻌﻴﹰﺎ‪.‬‬ ‫ﻣﺼﻄﻔﻲ ﻣﲑﳏﻤﺪﻱ‬ ‫‪Research Co-operations Office‬‬ ‫‪Mofid University‬‬ ‫‪Mofid Sq‬‬ ‫‪Qom‬‬ ‫‪Republic Islamic of Iran‬‬ ‫‪PO Box 37185-3611‬‬ ‫‪email:[email protected]‬‬

‫‪ - 272‬ﺍﻟﻨﻮﻭﻱ ‪ :‬ﺍ‪‬ﻤﻮﻉ ﰲ ﺷﺮﺡ ﺍﳌﻬﺬﺏ‪ ,‬ﺩﺍﺭﺍﻟﻔﻜﺮ‪,‬ﺝ‪,14‬ﺹ‪42‬‬ ‫‪ - 273‬ﺍﻟﺸﻮﻛﺎﱐ ‪ :‬ﻧﻴﻞ ﺍﻻﻭﻃﺎﺭ‪ ,‬ﺩﺍﺭ ﺍﳉﻴﻞ ‪ ,‬ﺑﲑﻭﺕ‪ ,‬ﺝ‪ ,8‬ﺹ‪182‬‬

‫ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﻟﻐﺰﺍﱄ ﻣﺪﺭﺳﺔ ﻣﺘﻜﺎﻣﻠﺔ ﻣﻦ ﻣﺪﺍﺭﺱ ﺍﻟﻔﻜﺮ ﻭﺍﻹﺻﻼﺡ‬ ‫ﻋﺜﻤﺎﻥ ﺣﺎﺝ ﻃﺎﻟﺐ ﻭﺑﺪﱄ ﻫﺸﺎﻡ ﳏﻤﺪ ﻧﺎﺻﺮ ﻭﳏﻤﺪ ﳏﻤﺪ ﻃﻠﺒﺎ ﺳﻌﻴﺪ‬

‫ﺗﻘﺪﱘ‪:‬‬ ‫" ﺇﻧﲏ ﻋﻨﺪﻣﺎ ﺃﻛﺘﺐ ﺃﻗﺴﻢ ﻣﺸﺎﻋﺮﻱ ﻭﺃﻓﻜﺎﺭﻱ ﻗﺴﻤﲔ‪ :‬ﻗﺴﻤﺎ ﻳﺘﻌﺮﻑ ﺍﻟﻮﺍﻗﻊ ﺍﻹﺳﻼﻣﻲ ﺑﺪﻗـﺔ‪,‬‬ ‫ﺃﻋﲏ ﺃﺣﻮﺍﻝ ﺃﻣﺘﻨﺎ ﻣﺎ ﻇﻬﺮ ﻣﻨﻬﺎ ﻭﻣﺎ ﺑﻄﻦ‪ ..‬ﻭﺁﺧﺮ ﻳﺘﻠﻤﺲ ﻣﻦ ﺗﻮﺟﻴﻬﺎﺕ ﺍﻹﺳﻼﻡ ﻣﺎ ﻳﺸﻔﻲ ﺍﻟـﺴﻘﺎﻡ‬ ‫ﻭﻳﺪﻋﻢ ﺍﻟﻜﻴﺎﻥ‪ .‬ﻭﰲ ﺗﻌﺮﰲ ﻋﻠﻰ ﺃﺣﻮﺍﻝ ﺃﻣﺘﻨﺎ ﺃﻣﻴﺰ ﺍﻷﻣﺮﺍﺽ ﺍﳌﻮﺭﻭﺛﺔ ﻋﻦ ﺍﻟﻮﺍﻓـﺪﺓ ﺣـﱴ ﻻ ﺃﺿـﻞ‬ ‫ﺍﻟﻌﻼﺝ‪ ,‬ﻭﻻ ﺃﲰﺢ ﻟﻸﻋﺮﺍﺽ ﺍﳌﺘﺸﺎ‪‬ﺔ ﺃﻥ ﲣﺪﻋﲏ ﻋﻦ ﺟﺮﺍﺛﻴﻤﻬﺎ ﺍﳌﺨﺘﻠﻔﺔ‪.‬‬ ‫)ﻓﻠﻮﺳﻲ ‪2000‬ﻡ( ﻭﰲ ﺗﻠﻤﺴﻲ ﻟﻸﺩﻭﻳﺔ ﺃﻓﺮﻕ ﺑﲔ ﺍﻹﺳﻼﻡ ﻣﻦ ﻣﺼﺎﺩﺭﻩ ﺍﳌﻌﺼﻮﻣﺔ ﻭﺑﲔ ﺗﺎﺭﳜﻪ‬ ‫ﺍﳌﺘﻔﺎﻭﺕ ﺑﲔ ﻣﺪ ﻭﺟﺰﺭ‪ ,‬ﺳﻮﺍﺀ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺘﺎﺭﻳﺦ ﺳﻴﺎﺳﻴﺎ ﺃﻭ ﺛﻘﺎﻓﻴﺎ‪) .‬ﺍﻟﻐﺰﺍﱄ ‪(1404‬‬ ‫‪‬ﺬﺍ ﺍﻟﺘﺤﻠﻴﻞ ﺍﻟﺪﻗﻴﻖ ﺍﻟﻌﻤﻴﻖ ﺍﺳﺘﻬﻞ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﻟﻐﺰﺍﱄ‬

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‫– ﺭﲪﻪ ﺍﷲ – ﻛﺘﺎﺑـﻪ " ﻋﻠـﻞ‬

‫ﻭﺃﺩﻭﻳﺔ " ﻟﻴﺒﲔ ﻣﻨﻬﺠﻪ ﰲ ﺗﺸﺨﻴﺺ ﺍﻟﺪﺍﺀ ﻭﻭﺻﻒ ﺍﻟﺪﻭﺍﺀ ﻭﺗﺼﺤﻴﺢ ﻣﺎ ﻭﺟﻪ ﺇﱃ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻹﺳـﻼﻣﻲ‬ ‫ﻣﻦ ﺃﺧﻄﺎﺀ‪.‬‬ ‫‪ 274‬ﻫﻮ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﻟﻐﺰﺍﱄ ﺃﲪﺪ ﺍﻟﺴﻘﺎ‪ ,‬ﺍﳌﻮﻟﻮﺩ ﰲ ﻗﺮﻳﺔ "ﻧﻜﻼ ﺍﻟﻌﻨﺐ" ﻣﺮﻛﺰ " ﺇﻳﺘﺎﻣﻲ ﺍﻟﺒﺎﺭﻭﺩ " ﳏﺎﻓﻈﺔ ﺍﻟﺒﺤﲑﺓ‪,‬‬ ‫ﻭﻫﻲ ﺇﺣﺪﻯ ﺍﶈﺎﻓﻈﺎﺕ ﺍﻟﻜﱪﻯ ﺑﺎﻟﻮﺟﻪ ﺍﻟﺒﺤﺮﻱ ﲟﺼﺮ ﰲ ﺍﻟﺜﺎﱐ ﻭﺍﻟﻌﺸﺮﻳﻦ ﻣﻦ ﺳﺒﺘﻤﱪ ﺳﻨﺔ ‪1917‬ﻡ ﻭﺃﰎ ﺣﻔـﻆ‬ ‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﻫﻮ ﺍﺑﻦ ﻋﺸﺮ ﺳﻨﲔ‪ ,‬ﻓﻘﺮﺭ ﻭﺍﻟﺪﻩ ﺃﻥ ﻳﻠﺤﻘﻪ ﺑﺎﳌﻌﻬﺪ ﺍﻟﺪﻳﲏ‪ ,‬ﺍﻷﺯﻫﺮ ﺑﺎﻹﺳﻜﻨﺪﺭﻳﺔ ﻟﻴﻮﺍﺻﻞ ﺗﻌﻠﻴﻤﻪ ﰲ‬ ‫ﺍﳌﺮﺣﻠﺔ ﺍﻻﺑﺘﺪﺍﺋﻴﺔ‪ .‬ﻭﰲ ﺩﺭﺍﺳﺘﻪ ﰲ ﺍﳌﻌﻬﺪ ﺍﻷﺯﻫﺮﻱ ﻛﺎﻥ ﻳﻨﺎﻗﺶ ﺷﻴﻮﺧﻪ ﻭﻣﻌﻠﻤﻴﻪ ﺑﺎﳊﺠﺔ ﺍﻟﺒﺎﻟﻐﺔ ﻭﻗﺪ ﺷـﻬﺪﻭﺍ ﻟـﻪ‬ ‫ﺑﺎﻟﻨﺒﻮﻍ ﺍﳌﺒﻜﺮ‪.‬‬ ‫ﻭﻗﺪ ﲣﺮﺝ ﰲ ﻣﻌﻬﺪ ﺍﻹﺳﻜﻨﺪﺭﻳﺔ ﺳﻨﺔ ‪1938‬ﻡ‪ ,‬ﻭﺍﻟﺘﺤﻖ ﺑﻜﻠﻴﺔ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﲜﺎﻣﻌﺔ ﺍﻷﺯﻫﺮ‪ ,‬ﻭﲣﺮﺝ ﰲ ﺍﻟﻜﻠﻴﺔ ﺳﻨﺔ‬ ‫‪1941‬ﻡ‪.‬‬ ‫ﻭﺃﻛﻤﻞ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻌﻠﻴﺎ ﻓﺤﺼﻞ ﻋﻠﻰ ﺍﻟﻌﺎﳌﻴﺔ ﻣﻊ ﺇﺟﺎﺯﺓ ﺍﻟﺪﻋﻮﺓ ﻭﺍﻹﺭﺷﺎﺩ‪ ,‬ﰒ ﺍﻟﻌﺎﳌﻴﺔ ﻣﻊ ﺇﺟﺎﺯﺓ ﺍﻟﺘﺪﺭﻳﺲ‪ ,‬ﻭﻛـﺎﻥ‬ ‫ﻋﻤﺮﻩ ﺣﻮﺍﱄ ﺳﺘﺎ ﻭﻋﺸﺮﻳﻦ ﺳﻨﺔ ﻭﻫﻮ ﳛﻤﻞ ﻫﺬﻩ ﺍﻟﺸﻬﺎﺩﺓ ﺍﻟﻌﻠﻴﺎ‪.‬‬ ‫ﻭﱂ ﻳﻜﺘﻒ ﺍﻟﻐﺰﺍﱄ ﺑﺎﻟﺪﺭﺍﺳﺎﺕ ﻭﺍﻟﱵ ﺑﻠﻎ ﻣﻨﺘﻬﺎﻫﺎ ﰲ ﺍﻷﺯﻫﺮ ﺑﻞ ﻛﺎﻥ ﻳﻄﺎﻟﻊ ﺑﻮﻋﻲ ﺛﺎﻗﺐ ﻣﺎ ﺧﻄﺖ ﺍﻷﻗﻼﻡ‪ ,‬ﻭﻳﺪﻭﻥ‬ ‫ﺧﻮﺍﻃﺮ ﻭﺁﺭﺍﺀ ﻟﲑﺩ ﻋﻠﻴﻬﺎ ﺃﻭ ﻳﺘﺒﻨﺎﻫﺎ‪.‬‬ ‫ﺍﺧﺘﲑ ﻋﺎﻡ ‪1943‬ﻡ ﺇﻣﺎﻣﺎ ﻭﺧﻄﻴﺒﺎ ﲟﺴﺠﺪ ﺍﻟﻌﺘﺒﺔ ﺍﳋﻀﺮﺍﺀ ﺑﺎﻟﻘﺎﻫﺮﺓ‪ ,‬ﻭﻛﺎﻧﺖ ﺑﺪﺍﻳﺔ ﻋﻤﻠﻪ ﺑﺎﻷﻭﻗﺎﻑ ﺗﻠﻚ ﺍﻟﻮﺯﺍﺭﺓ ﺍﻟﱵ‬ ‫ﻭﺻﻞ ﻓﻴﻬﺎ ﳌﻨﺼﺐ ﻭﻛﻴﻞ ﻭﺯﺍﺭﺓ ﺍﻷﻭﻗﺎﻑ ﻟﺸﺌﻮﻥ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬

‫ﻋﺜﻤﺎﻥ ﺣﺎﺝ ﻃﺎﻟﺐ ‪119 - ...‬‬

‫ﻭﻻ ﻳﺮﺗﺎﺏ ﺭﺍﺻﺪ ﳊﺮﻛﺔ ﺍﻹﺳﻼﻡ ﻭﻣﺴﺎﺭ ﺃﻣﺘﻪ ﻋﻠﻰ ﺭﺃﺱ ﺍﻟﻘﺮﻥ ﺍﻟﺮﺍﺑﻊ ﻋـﺸﺮ ﺍﳍﺠـﺮﻱ ﰲ ﺃﻥ‬ ‫ﺍﻟﺸﻴﺦ ﺍﻟﻐﺰﺍﱄ ﻫﻮ ﺃﺣﺪ ﺃﻋﻤﺪﺓ ﺍﻟﺘﺠﺪﻳﺪ ﺍﻹﺳﻼﻣﻲ ﺍﻟﺮﺋﻴﺴﻴﺔ ﰲ ﻫﺬﺍ ﺍﻟﻌﺼﺮ‪ .‬ﻓﻬﻮ ﺭﺟﻞ ﻣﻦ ﺭﺟﺎﻻﺕ‬ ‫ﺍﻟﺘﺠﺪﻳﺪ ﻭﺍﻹﺻﻼﺡ ﺍﻟﺬﻳﻦ ﺷﻐﻠﻮﺍ ‪‬ﻤﻮﻡ ﺍ‪‬ﺘﻤﻊ ﻣﻦ ﺣﻮﳍﻢ ﻭﻣﺎ ﺗﻌﺎﻧﻴﻪ ﺃﻣﺘﻬﻢ ﻣﻦ ﺍﺧﺘﻼﻝ ﰲ ﺍﻷﻭﺿﺎﻉ‬ ‫ﻭﺍﻷﻧﻈﻤﺔ ﻭﻣﻦ ﻓﺴﺎﺩ ﰲ ﺍﻷﻓﻜﺎﺭ ﻭﺍﻷﺧﻼﻕ ﻭﻣﻦ ﻋﻮﺝ ﴰـﻞ ﺍﳌﺎﺩﻳـﺎﺕ ﻭﺍﳌﻌﻨﻮﻳـﺎﺕ ﻭﺍﻷﻓـﺮﺍﺩ‬ ‫ﻭﺍﳉﻤﺎﻋﺎﺕ‪ ,‬ﻓﻠﻢ ﻳﺴﻠﻢ ﻣﻨﻪ ﺍﻟﺪﻳﻦ ﻭﻻ ﺍﻟﺴﻴﺎﺳﺔ ﻭﻻ ﺍﻟﺜﻘﺎﻓﺔ ﻭﻻ ﺍﻻﻗﺘﺼﺎﺩ ﻭﻻ ﺃﻱ ﺟﺎﻧﺐ ﻣﻦ ﺟﻮﺍﻧﺐ‬ ‫ﺍ‪‬ﺘﻤﻊ‪.‬‬ ‫ﻭﱂ ﻳﻜﻦ ﺍﻟﻐﺰﺍﱄ ﻣﺼﻠﺤﺎ ﻣﺼﺮﻳﺎ ﻭ ﺇﻥ ﻛﺎﻧﺖ ﻣﺼﺮ ﺗﺄﺧﺬ ﺍﳊﻆ ﺍﻷﻭﻝ ﰲ ﺗﻔﻜﲑﻩ ﻭﺍﻫﺘﻤﺎﻣﻪ‪,‬‬ ‫ﻭﻻ ﻣﺼﻠﺤﺎ ﻋﺮﺑﻴﺎ ﻭ ﺇﻥ ﻛﺎﻧﺖ ﺍﻟﻌﺮﻭﺑﺔ ﻭﻋﺎﺀ ﺍﻹﺳﻼﻡ ﻭﺍﻟﻌﺮﺑﻴﺔ ﻟﺴﺎﻧﻪ ﻭﺍﻟﻌﺮﺏ ﲪﻠﺔ ﺩﻋﻮﺗﻪ ﻭﻟﻜﻨـﻪ‬ ‫ﻣﺼﻠﺢ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻛﻠﻬﺎ ﻣﻦ ﺍﶈﻴﻂ ﺇﱃ ﺍﶈﻴﻂ‪ .‬ﻓﻬﻮ ﻳﺘﺤﺪﺙ ﻋﻦ ﻣﺄﺳﺎﺓ ﺍﳌﺴﻠﻤﲔ‬ ‫ﰲ ﺍﳊﺒﺸﺔ ﻛﻤﺎ ﻳﺘﺤﺪﺙ ﻋﻦ ﻧﻜﺒﺘﻬﻢ ﰲ ﺍﻟﺒﻮﺳﻨﺔ ﻭﻋﻦ ﺃﻭﺿﺎﻋﻬﻢ ﰲ ﺇﻧﺪﻭﻧﻴـﺴﻴﺎ ﻛﺄﻭﺿـﺎﻋﻬﻢ ﰲ‬ ‫ﺍﳌﻐﺮﺏ‪) .‬ﺍﻟﻘﺮﺿﺎﻭﻱ ‪(1995‬‬ ‫ﺇﻥ ﺍﻹﺻﻼﺡ ﺍﻟﺬﻱ ﻳﺆﻣﻦ ﺑﻪ ﺍﻟﻐﺰﺍﱄ ﻭﻳﺪﻋﻮ ﺇﻟﻴﻪ ﰲ ﻛﺘﺒﻪ ﻭﻣﻘﺎﻻﺗﻪ ﻭﰲ ﺧﻄﺒﻪ ﻭﳏﺎﺿـﺮﺍﺗﻪ‬ ‫ﻳﻘﻮﻡ ﻋﻠﻰ ﲨﻠﺔ ﻋﻨﺎﺻﺮ ﻭﻳﺴﺘﻨﺪ ﺇﱃ ﻣﺮﺗﻜﺰﺍﺕ ﺃﺳﺎﺳﻴﺔ‪.‬‬ ‫ﺃﻭﻝ ﻫﺬﻩ ﺍﳌﺮﺗﻜﺰﺍﺕ ﻭﺃﻋﻈﻤﻬﺎ‪ :‬ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬ ‫ﻭﺛﺎﻧﻴﻬﺎ ﰲ ﺍﻟﻌﻈﻤﺔ ﻭﺍﻷﳘﻴﺔ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﺍﻟﺸﺮﻳﻔﺔ‬ ‫ﻭﻋﻠﻰ ﺍ‪‬ﺎﻝ ﺍﻟﺪﻭﱄ ﻋﻤﻞ ﻓﻀﻴﻠﺘﻪ ﺃﺳﺘﺎﺫﺍ ﰲ ﺟﺎﻣﻌﺎﺕ‪ :‬ﺍﻟﺴﻌﻮﺩﻳﺔ ﻭﺍﻷﺯﻫﺮ ﻭﻗﻄﺮ ﻭﺍﳉﺰﺍﺋﺮ‪ ,‬ﻭﳏﺎﺿﺮﺍ ﻭﺃﺳﺘﺎﺫﺍ ﺯﺍﺋﺮﺍ ﰲ‬ ‫ﻣﻌﻈﻢ ﺟﺎﻣﻌﺎﺕ ﺍﻟﺪﻭﻝ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻹﺳﻼﻣﻴﺔ‪ ,‬ﻭﺟﺎﺏ ﺃﻗﻄﺎﺭ ﺍﻟﺪﻧﻴﺎ ﻟﻴﺒﻠﻎ ﺍﻹﺳﻼﻡ‪.‬‬ ‫ﺃﻟﻒ ﺍﻟﺸﻴﺦ ﺍﻟﻐﺰﺍﱄ ﻣﺎ ﻳﻘﺮﺏ ﻣﻦ ‪ 58‬ﻣﺆﻟﻔﺎ ﻣﻄﺒﻮﻋﺔ ﻋﻨﺪ ﺩﻭﺭ ﺍﻟﻨﺸﺮ ﺍﳌﺨﺘﻠﻔﺔ ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺍﻷﲝـﺎﺙ ﻭﺍﻟﺮﺳـﺎﺋﻞ‬ ‫ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﳌﺘﻌﺪﺩﺓ ﺍﻟﱵ ﺣﻔﻠﺖ ‪‬ﺎ ﻣﻌﻈﻢ ﺍﳌﺆﲤﺮﺍﺕ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬ ‫ﻭﳌﻜﺎﻧﺘﻪ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﻔﻜﺮﻳﺔ ﺍﻟﻌﺎﻟﻴﺔ ﻛﺮﻣﺘﻪ ﻛﺜﲑ ﻣﻦ ﺍﻟﺪﻭﻝ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻹﺳﻼﻣﻴﺔ‪ ,‬ﻓﻘﺪ ﺣﺼﻞ ﻋﻠﻰ ﺟﺎﺋﺰﺓ ﺍﻟﺪﻭﻟﺔ ﺍﻟﺘﻘﺪﻳﺮﻳﺔ‬ ‫ﻣﻦ ﲨﻬﻮﺭﻳﺔ ﻣﺼﺮ ﺍﻟﻌﺮﺑﻴﺔ‪ ,‬ﻛﻤﺎ ﺣﺼﻞ ﻋﻠﻰ ﺟﺎﺋﺰﺓ ﺍﳌﻠﻚ ﻓﻴﺼﻞ ﰲ ﳎﺎﻝ ﺧﺪﻣﺔ ﺍﻹﺳﻼﻡ‪ ,‬ﻭﻋﻠﻰ ﺃﺭﻓـﻊ ﻭﺳـﺎﻡ ﰲ‬ ‫ﻣﻮﺭﻳﺘﺎﻧﻴﺎ‪ ,‬ﻭﺃﺭﻓﻊ ﻭﺳﺎﻡ ﰲ ﺍﳉﺰﺍﺋﺮ‪ ,‬ﻛﻤﺎ ﻛﺮﻣﺘﻪ ﺍﻟﺴﻌﻮﺩﻳﺔ ﻭﻗﻄﺮ ﻭﺍﻟﺴﻮﺩﺍﻥ‪ .‬ﻭﰲ ‪‬ﺎﻳﺔ ‪1990‬ﻡ ﺣﺼﻞ ﻋﻠﻰ ﺟﺎﺋﺰﺓ‬ ‫ﺩﻭﻟﻴﺔ ﻣﻦ ﺑﺎﻛﺴﺘﺎﻥ ﺗﻘﺪﻳﺮﺍ ﳉﻬﻮﺩﻩ ﰲ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ‪ .‬ﻭ ﻣﻨﺤﺘﻪ ﻣﺎﻟﻴﺰﻳﺎ ﻭﺳﺎﻣﻬﺎ ﺍﻷﻭﻝ ﻋﺎﻡ ‪1996‬ﻡ‪.‬‬

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‫ﻭﻣﺮﺗﻜﺰﻩ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﺘﺎﺭﻳﺦ ﺍﻹﻧﺴﺎﱐ ﺍﻟﻌﺎﻡ ﻭﺍﻹﺳﻼﻣﻲ ﺍﳋﺎﺹ ﻭﻗﻤﺘﻪ ﺍﻟﺴﲑﺓ ﺍﻟﻨﺒﻮﻳﺔ‪.‬‬ ‫ﻭﻣﺮﺗﻜﺰﻩ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻌﺎﻣﺔ ﺑﻴﻨﻬﺎ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ‬ ‫ﻭﻣﺮﺗﻜﺰﻩ ﺍﳋﺎﻣﺲ‪ :‬ﺍﻟﻮﺍﻗﻊ ﻭﻓﻘﻬﻪ ﻋﻦ ﻃﺮﻳﻖ ﺍﳌﻌﺎﻳﺸﺔ ﻭﺍﻻﻃﻼﻉ )ﺍﻟﻘﺮﺿﺎﻭﻱ ‪(1995‬‬ ‫ﻭﺃﻣﺎ ﻋﻨﺎﺻﺮ ﺍﻹﺻﻼﺡ ﻋﻨﺪ ﺍﻟﻘﺮﺿﺎﻭﻱ ﻓﻬﻲ‪:‬‬ ‫ﲡﺪﻳﺪ ﺍﻹﳝﺎﻥ ﻭﺗﺰﻛﻴﺔ ﺍﻟﻨﻔﺲ‬ ‫ﺍﻟﻌﺪﻝ ﺍﻻﺟﺘﻤﺎﻋﻲ‬ ‫ﺍﳊﺮﻳﺔ ﻭﻣﻘﺎﻭﻣﺔ ﺍﻻﺳﺘﺒﺪﺍﺩ ﺍﻟﺴﻴﺎﺳﻲ‬ ‫ﲢﺮﻳﺮ ﺍﳌﺮﺃﺓ ﻣﻦ ﺍﻟﺘﻘﺎﻟﻴﺪ ﺍﳌﻮﺭﻭﺛﺔ ﺍﻟﺪﺧﻴﻠﺔ‬ ‫ﳏﺎﺭﺑﺔ ﺍﻟﺘﺪﻳﻦ ﺍﳌﻐﻠﻮﻁ‬ ‫ﲢﺮﻳﺮ ﺍﻷﻣﺔ ﻭﺗﻮﺣﻴﺪﻫﺎ‬ ‫ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﻟﺘﻘﺪﻡ ﻭﻣﻘﺎﻭﻣﺔ ﺍﻟﺘﺨﻠﻒ‬ ‫ﺗﻨﻘﻴﺔ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ‬ ‫ﺗﺮﺷﻴﺪ ﺍﻟﺼﺤﻮﺓ‬ ‫ﺍﻟﻌﻨﺎﻳﺔ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻷﺩﺏ ﺍﻟﻌﺮﰊ‬ ‫ﻭﻛﺎﻥ ﺁﺧﺮ ﺟﻬﺪ ﻗﺎﻡ ﺑﻪ ﺍﻟﺸﻴﺦ ﺍﻟﻐﺰﺍﱄ‪ ,‬ﻫﻮ ﺳﻔﺮﻩ ﺇﱃ ﺍﻟﺮﻳﺎﺽ ﰲ ﺍﳌﻤﻠﻜﺔ ﺍﻟﻌﺮﺑﻴـﺔ ﺍﻟـﺴﻌﻮﺩﻳﺔ‬ ‫ﻟﻠﻤﺸﺎﺭﻛﺔ ﰲ ﻣﻬﺮﺟﺎﻥ ﺍﳉﻨﺎﺩﺭﻳﺔ‪ ,‬ﻭﰲ ﺍﻟﻴﻮﻡ ﺍﻟﺮﺍﺑﻊ ﻣﻦ ﺃﻋﻤﺎﻝ ﻫﺬﺍ ﺍﳌﻬﺮﺟـﺎﻥ‪ ,‬ﻭﺧـﻼﻝ ﺇﻟﻘﺎﺋـﻪ‬ ‫ﶈﺎﺿﺮﺗﻪ ﺟﺎﺀ ﻗﻀﺎﺀ ﺍﷲ – ﺗﻌﺎﱃ – ﺑﻘﺒﺾ ﺭﻭﺣﻪ ﺍﻟﻄﺎﻫﺮﺓ ﺣﻴﺚ ﺃﺻﻴﺐ ﺑﻨﻮﺑﺔ ﻗﻠﺒﻴﺔ ﻧﻘﻞ ﺇﺛﺮﻫـﺎ ﺇﱃ‬ ‫ﺍﳌﺴﺘﺸﻔﻰ ﺣﻴﺚ ﻟﻔﻆ ﺃﻧﻔﺎﺳﻪ ﺍﻷﺧﲑﺓ ﻭﺻﻌﺪﺕ ﺭﻭﺣﻪ ﺍﻟﻄﺎﻫﺮﺓ ﺇﱃ ﺑﺎﺭﺋﻬﺎ – ﻋﺰ ﻭﺟﻞ – ﻣﺴﺎﺀ ﻳﻮﻡ‬ ‫ﺍﻟﺴﺒﺖ ‪ 9‬ﻣﺎﺭﺱ ‪1996‬ﻡ ﻭﰒ ﻧﻘﻞ ﺟﺜﻤﺎﻧﻪ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ ﻭﺩﻓﻦ ﰲ ﻣﻘﱪﺓ ﺍﻟﺒﻘﻴﻊ – ﺭﲪـﻪ ﺍﷲ‬ ‫ﺭﲪﺔ ﻭﺍﺳﻌﺔ ﻭﺟﺰﺍﻩ ﻋﻤﺎ ﻗﺎﻡ ﺑﻪ ﻣﻦ ﺧﺪﻣﺔ ﻟﻺﺳﻼﻡ ﻭﺍﳌﺴﻠﻤﲔ ﺧﲑ ﺍﳉﺰﺍﺀ‪.‬‬ ‫ﺃﻭﻻ‪ :‬ﻣﺮﺗﻜﺰﺍﺕ ﺍﻟﻔﻜﺮ ﺍﻹﺻﻼﺣﻲ ﻟﺪﻱ ﺍﻟﻐﺰﺍﱄ‬ ‫ﺃﻭﻝ ﻫﺬﻩ ﺍﳌﺮﺗﻜﺰﺍﺕ ﻭﺃﻋﻈﻤﻬﺎ‪ :‬ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬

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‫ﺍﻟﺸﻴﺦ ﺍﻟﻐﺰﺍﱄ ﺭﺟﻞ ﻗﺮﺁﱐ‪ ,‬ﻓﻬﻮ ﻣﻊ ﺍﻟﻘﺮﺁﻥ ﺃﺑﺪﺍ ﻳﺪﱘ ﺍﻟﻘﺮﺍﺀﺓ ﻟﻪ ﻭﺍﻟﺘﺄﻣﻞ ﻓﻴﻪ ﻭﺍﻟﺘﺪﺑﺮ ﻵﻳﺎﺗﻪ‪ ..‬ﻭﻣﻦ‬ ‫ﻗﺮﺃ ﻛﺘﺐ ﺍﻟﺸﻴﺦ – ﻣﻨﺬ ﺍﳌﺮﺍﺣﻞ ﺍﻷﻭﱃ – ﻭﺟﺪﻩ ﳛﺴﻦ ﺍﻻﺳﺘﺸﻬﺎﺩ ﺑﺂﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﻭﻳﺴﺘﻨﺒﻂ ﻣﻨـﻬﺎ‬ ‫ﻣﻌﺎﱐ ﺟﺪﻳﺪﺓ ﻳﺘﺨﺬ ﻣﻨﻬﺎ ﺣﺠﺔ ﰲ ﻣﻌﺮﻛﺘﻪ ﺿﺪ ﺍﻟﻈﻠﻢ ﻭﺍﳉﻬﻞ ﻭﺍﻟﻔﺴﺎﺩ ﻭﺍﻻﺳﺘﺒﺪﺍﺩ‪ ,‬ﺳﺎﻋﺪﻩ ﻋﻠـﻰ‬ ‫ﺫﻟﻚ ﺣﺴﻪ ﺍﻷﺩﰊ ﺍﻟﻔﻴﺎﺽ ﻭﺗﻌﺒﲑﻩ ﺍﻟﺒﻴﺎﱐ ﺍﻟﻨﺎﺑﺾ ﺑﺎﳊﻴﺎﺓ )ﺍﻟﻘﺮﺿﺎﻭﻱ ‪(1995‬‬ ‫ﻭﻟﻠﺸﻴﺦ ﰲ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﶈﺾ ﲨﻠﺔ ﻛﺘﺐ‪ ,‬ﻣﻨﻬﺎ‪:‬‬ ‫" ﻧﻈﺮﺍﺕ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ " ﻭﻫﻮ ﻛﺘﺎﺏ ﻗﺪﱘ ﻳﺘﺤﺪﺙ ﻋﻦ ﺑﻌﺾ ﻋﻠـﻮﻡ ﺍﻟﻘـﺮﺁﻥ ﺑﺄﺳـﻠﻮﺏ‬ ‫ﺟﺪﻳﺪ‪.‬‬ ‫ﻭﻣﻨﻬﺎ " ﺍﶈﺎﻭﺭ ﺍﳋﻤﺴﺔ ﻟﻠﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ " ﻭﻫﻮ ﻣﻦ ﻛﺘﺒﻪ ﺍﻷﺧﲑﺓ ﺍﻟﱵ ﺑﲔ ﻓﻴﻬﺎ ﺍﶈﺎﻭﺭ ﺍﻷﺳﺎﺳـﻴﺔ‬ ‫ﺍﻟﱵ ﺗﺪﻭﺭ ﺣﻮﳍﺎ ﺳﻮﺭ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺁﻳﺎﺗﻪ ﻭﻫﻲ‪ :‬ﺍﷲ ﺍﻟﻮﺍﺣﺪ‪ ..‬ﻭﺍﻟﻜﻮﻥ ﺍﻟـﺪﺍﻝ ﻋﻠـﻰ ﺧﺎﻟﻘـﻪ‪..‬‬ ‫ﻭﺍﻟﻘﺼﺺ ﺍﻟﻘﺮﺁﱐ‪ ..‬ﻭﺍﻟﺒﻌﺚ ﻭﺍﳉﺰﺍﺀ‪ ..‬ﻭﺍﻟﺘﺮﺑﻴﺔ ﻭﺍﻟﺘﺸﺮﻳﻊ‪.‬‬ ‫ﻭﻣﻨﻬﺎ "ﺍﻟﺘﻔﺴﲑ ﺍﳌﻮﺿﻮﻋﻲ ﻟﻠﻘﺮﺁﻥ" ﻭﻓﻴﻪ ﻳﺘﺤﺪﺙ ﻋﻦ ﻛﻞ ﺳﻮﺭﺓ ﻣﻦ ﺍﻟﺴﻮﺭ ﺑﺎﻋﺘﺒﺎﺭﻫﺎ ﻭﺣـﺪﺓ‬ ‫ﺗﺪﻭﺭ ﺣﻮﻝ ﻣﻮﺿﻮﻉ ﻣﻌﲔ‪ ,‬ﻭﻟﻜﻦ ﻟﻠﺸﻴﺦ ﻋﻨﺎﻳﺔ ﻗﺪﳝﺔ ﺟﺪﻳﺪﺓ ﺑﺎﻟﺘﻔﺴﲑ ﺍﳌﻮﺿﻮﻋﻲ ﺑـﺎﳌﻌﲎ ﺍﻵﺧـﺮ‬ ‫ﺍﻟﺬﻱ ﻳﺘﺒﺎﺩﺭ ﺇﱃ ﺍﻟﺬﻫﻦ ﻭﻫﻮ ﺍﻟﻨﻈﺮ ﰲ ﺍﳌﻮﺿﻮﻉ ﺍﻟﻮﺍﺣﺪ ﻣﻦ ﺧﻼﻝ ﺍﻵﻳﺎﺕ ﺍﳌﺘﻌﻠﻘﺔ ﺑﻪ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﺑﻴﺎﻥ‬ ‫ﻧﻈﺮﺓ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺰﻳﺰ ﺇﻟﻴﻬﺎ‪ .‬ﻭﻟﻠﺸﻴﺦ ﰲ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻟﺘﻔﺴﲑ ﺟﻬﺪ ﻣﺸﻜﻮﺭ ﺃﻳﻀﺎ ﻇﻬﺮ ﻗـﺪﳝﺎ ﰲ‬ ‫ﻛﺘﺎﺑﻪ " ﻧﻈﺮﺍﺕ ﰲ ﺍﻟﻘﺮﺁﻥ" ﻭﻧﻈﺮ ﺣﺪﻳﺜﺎ ﰲ ﻛﺘﺎﺑﻪ " ﺍﶈﺎﻭﺭ ﺍﳋﻤﺴﺔ ﻟﻠﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ " )ﺍﻟﻘﺮﺿـﺎﻭﻱ‬ ‫‪(1995‬‬ ‫ﻭﻟﻘﺪ ﺃﱀ ﺍﻟﺸﻴﺦ ﻋﻠﻰ ﺑﻴﺎﻥ ﺣﺎﺟﺔ ﺍﳌﺴﻠﻤﲔ ﺍﳌﺎﺳﺔ ﺇﱃ ﺍﻟﻘﺮﺁﻥ‪ ,‬ﺣﺎﺟﺘﻬﻢ ﺃﻓﺮﺍﺩﺍ ﻭﺣﺎﺟﺘـﻬﻢ‬ ‫ﺃﻣﺔ ﻟﻴﻌﺮﻓﻮﺍ ﰲ ﺿﻮﺀ ﺁﻳﺎﺗﻪ ﺍﻟﻔﻠﺴﻔﺔ ﺍﻟﻌﺎﻣﺔ ﻟﻠﺪﻳﻦ ﻭﺍﳊﻴﺎﺓ ﻭﻳﺆﺳﺴﻮﺍ ﻧﻈﺮ‪‬ﻢ ﺍﻟﺼﺤﻴﺤﺔ )ﻋﻠﻴﻬـﺎ( ﺇﱃ‬ ‫ﺍﻹﻧﺴﺎﻥ ﻭﺍﻟﻜﻮﻥ ﻭﺍﱃ ﺭ‪‬ﻤﺎ ﻭﺧﺎﻟﻘﻬﻤﺎ‪) .‬ﺍﻟﻘﺮﺿﺎﻭﻱ ‪(1995‬‬ ‫ﻭﺃﻣﺎ ﻛﺘﺎﺑﻪ "ﻣﻌﺮﻛﺔ ﺍﳌﺼﺤﻒ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ " ﻓﻬﻮ ﺟﻬﺪ ﺭﺩﻳﻒ ﻟﻠﺠﻬـﻮﺩ ﺍﳌﺒﺬﻭﻟـﺔ‬ ‫ﻟﻠﺪﻓﺎﻉ ﻋﻦ ﺍﳌﺼﺤﻒ ﺍﳌﻬﺎﺟﻢ ﻭﺃﻣﺘﻪ ﺍﳌﺴﺘﻬﺪﻓﺔ ﰲ ﺃﳓﺎﺀ ﺍﻷﺭﺽ‪ .‬ﺇﻥ ﻩ ﻛﺘﺎﺏ ﻻ ﳜﺺ ﻗﻄﺮﺍ ﺇﺳﻼﻣﻴﺎ‬

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‫ﺑﻌﻴﻨﻪ‪ ,‬ﺑﻞ ﺇﻧﻪ ﻳﺘﻨﺎﻭﻝ ﺣﺎﺿﺮ ﻭﻣﺴﺘﻘﺒﻞ ﺃﻣﺔ ﻋﺎﺙ ﺍﻻﺳﺘﻌﻤﺎﺭ ﺍﻟﺴﻴﺎﺳﻲ ﻭﺍﻟﺜﻘﺎﰲ ﰲ ﺃﺭﺟﺎﺋﻬﺎ ﻓـﺴﺎﺩﺍ‪.‬‬ ‫ﻭﻳﺮﻯ ﺍﻟﺸﻴﺦ ﺃﻥ ﺍﳌﺴﻠﻤﲔ ﻳﻌﺘﻘﺪﻭﻥ ﺃﻥ ﻣﺎ ﺑﲔ ﺩﻓﱵ ﺍﳌﺼﺤﻒ ﻫﻮ ﻣﺮﺍﺩ ﺍﷲ ﻣﻦ ﻋﺒﺎﺩﻩ ﻭﺃﻧـﻪ ﳝﺜـﻞ‬ ‫ﻗﻮﺍﻋﺪ ﺍﻟﺪﻳﻦ ﺍﻟﻮﺍﺣﺪ ﺍﻟﺬﻱ ﺟﺎﺀ ﺑﻪ ﲨﻴﻊ ﺍﳌﺮﺳﻠﲔ‪ ,‬ﻭﻫﻮ ﺍﻟﻮﺣﻲ ﺍﻟﺬﻱ ﺳﻴﺼﺤﺐ ﺍﻹﻧـﺴﺎﻧﻴﺔ ﺣـﱴ‬ ‫ﺍﻟﻨﻬﺎﻳﺔ‪ ,‬ﻭﺃﻥ ﺍﳌﺼﺤﻒ ﺻﻮﺭﺓ ﺗﺎﻣﺔ ﻟﻠﺤﻖ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﻭﺍﻟﻌﺒﺎﺩﺓ ﻭﺍﳋﻠﻖ ﻭﺍﳌﻌﺎﻣﻠﺔ ﺗﻜﻔﻞ ﻟﻸﻣﻢ ﻣﻌﺎﺷﻬﺎ‬ ‫ﻫﻨﺎ ﻭﻣﻌﺎﺩﻫﺎ ﻫﻨﺎﻙ‪ .‬ﻭﻣﻘﺎﻻﺕ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺍﺳﺘﻬﺪﻓﺖ ﻣﻨﺎﻫﻀﺔ ﺍﻻﺣﺘﻼﻝ ﺍﻷﺟﻨﱯ ﲜﻤﻴﻊ ﺃﺷﻜﺎﻟﻪ ﻋﻦ‬ ‫ﻃﺮﻳﻖ ﺛﻮﺭﺓ ﺍﻟﺸﻌﻮﺏ ﻭﺧﻠﻖ ﺍﻷﻣﻞ ﰲ ﺍﻟﻨﺠﺎﺡ ﻭﺗﺄﺳﻴﺲ ﺍﳊﻴﺎﺓ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﺴﻴﺎﺳﻴﺔ ﻋﻠﻰ ﺃﺻـﻮﻝ‬ ‫ﺍﻹﺳﻼﻡ‪) .‬ﻣﻠﻜﺎﻭﻱ ‪(1996‬‬ ‫ﺍﳌﺮﺗﻜﺰ ﺍﻟﺜﺎﱐ‪ :‬ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﺍﻟﺸﺮﻳﻔﺔ‬ ‫" ﻭﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﺍﳌﺸﺮﻓﺔ ﻫﻲ ﺍﳌﺼﺪﺭ ﺍﻟﺜﺎﱐ ﻟﻠﺸﻴﺦ‪ ,‬ﻭﻫﻲ ﻣﺮﺗﻜﺰﻩ ﺑﻌﺪ ﺍﻟﻘﺮﺁﻥ ﻳﻘﺘﺒﺲ ﻣﻦ ﻣﺸﻜﺎﺓ‬ ‫ﺍﻟﻨﺒﻮﺓ ﻭﻳﻨﻬﻞ ﻣﻦ ﻣﻌﲔ ﺍﻟﺮﺳﺎﻟﺔ‪ ,‬ﺎ ﻳﻮﺿﺢ ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﻳﻌﻤﻖ ﻣﺪﻟﻮﻻ‪‬ﺎ ﻭﻳﻔﺼﻞ ﻣﺎ ﺃﲨﻠـﻪ‬ ‫ﻭﻳﻌﻄﻰ ﺍﻷﻣﺜﻠﺔ ﻭﺍﻟﺼﻮﺭ ﺍﻟﺘﻄﺒﻴﻘﻴﺔ ﺍﻟﱵ ﺣﻔﻠﺖ ‪‬ﺎ ﺍﻟﺴﻨﺔ ﻟﺸﺮﺡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺑﻴﺎﻧﻪ ﻧﻈﺮﺍ ﻭﻋﻤـﻼ ‪,‬‬ ‫ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ ﻟﺮﺳﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ " ﻭﺃﻧﺰﻟﻨﺎ ﺇﻟﻴﻚ ﺍﻟﺬﻛﺮ ﻟﺘﺒﲔ ﻟﻠﻨﺎﺱ ﻣﺎ ﻧﺰﻝ ﺇﻟﻴﻬﻢ ﻭﻟﻌﻠﻬﻢ‬ ‫ﻳﺘﻔﻜﺮﻭﻥ "‪) .‬ﺍﻟﻨﺤﻞ‪ (44 :‬ﻭﻻ ﳒﺪ ﺧﻄﺒﺔ ﻟﻠﺸﻴﺦ ﺃﻭ ﳏﺎﺿﺮﺓ ﺃﻭ ﺩﺭﺳﺎ ﺃﻭ ﻣﻘﺎﻻ ﺃﻭ ﲝﺜﺎ ﺇﻻ ﺭﺃﻳﺘـﻪ‬ ‫ﳛﺴﻦ ﺳﻴﺎﻕ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﺎﺡ ﻭﺍﳊﺴﺎﻥ ﳏﺘﺠﺎ ‪‬ﺎ‪ ,‬ﺃﻭ ﺍﻟﻀﻌﺎﻑ ﻣﺴﺘﺄﻧﺴﺎ ‪‬ﺎ‪ .‬ﻭﻫﺬﻩ ﻛﺘﺒﻪ ﺃﻣﺎﻣﻨﺎ‬ ‫ﺣﺎﻓﻠﺔ ‪‬ﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ‪) ".‬ﺍﻟﻘﺮﺿﺎﻭﻱ ‪(1995‬‬ ‫" ﻭﻟﻘﺪ ﺍﻧﱪﻯ ﻗﻠﻢ ﺍﻟﺸﻴﺦ – ﺭﲪﻪ ﺍﷲ – ﻟﻠﺬﻭﺩ ﻋﻦ ﺣﻴﺎﺽ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﻭﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻨﻜـﺮﻱ‬ ‫ﺣﺠﻴﺘﻬﺎ‪ .‬ﻛﻤﺎ ﺑﲔ ﺃﻥ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﺗﻮﺍﺟﻪ ﻫﺠﻮﻣﺎ ﺷﺪﻳﺪﺍ ﰲ ﻫﺬﻩ ﺍﻷﻳﺎﻡ ﻭﻫﻮ ﻫﺠﻮﻡ ﺧﺎﻝ ﻣﻦ ﺍﻟﻌﻠﻢ‬ ‫ﻭﺍﻹﻧﺼﺎﻑ‪ .‬ﻭﻗﺪ ﺗﺄﻟﻔﺖ ﲨﺎﻋﺎﺕ ﺷﺎﺫﺓ ﺗﺪﻋﻰ ﺍﻻﻛﺘﻔﺎﺀ ﺑﺎﻟﻘﺮﺁﻥ ﻭﺣﺪﻩ ﻭﻟﻮ ﰎ ﳍﺬﻩ ﺍﳉﻤﺎﻋﺎﺕ ﻣـﺎ‬ ‫ﺗﺮﻳﺪ ﻷﺿﺎﻋﺖ ﺍﻟﺴﻨﺔ ﻭﺍﻟﻘﺮﺁﻥ ﲨﻴﻌﺎ‪ ,‬ﻓﺈﻥ ﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﺍﻟﺴﻨﺔ ﺫﺭﻳﻌﺔ ﻟﻠﻘﻀﺎﺀ ﻋﻠﻰ ﺍﻟﺪﻳﻦ ﻛﻠﻪ‪ .‬ﺑﻞ ﺇﻥ‬ ‫ﺍﻟﺸﻴﺦ ﺭﺑﻂ ﺩﻭﻣﺎ ﺑﲔ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ ﻣﻦ ﺣﻴﺚ ﺍﳊﺠﻴﺔ ﻭﻣﻦ ﺣﻴﺚ ﺍﻻﻟﺘﺰﺍﻡ ﻟﻄﺎﻋـﺔ ﺭﺳـﻮﻝ ﺍﷲ –‬ ‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ – ﺣﻴﺚ ﺃﺷﺎﺭ ﺇﱃ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻫﻮ ﻗﺎﻧﻮﻥ ﺍﻹﺳﻼﻡ ﻭﺍﻟﺴﻨﺔ ﺗﻄﺒﻴﻘﻪ ﻭﺍﳌﺴﻠﻢ ﻣﻜﻠﻒ‬

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‫ﺑﺎﺣﺘﺮﺍﻡ ﻫﺬﺍ ﺍﻟﺘﻄﺒﻴﻖ ﺗﻜﻠﻴﻔﻪ ﺑﺎﺣﺘﺮﺍﻡ ﺍﻟﻘﺎﻧﻮﻥ ﻧﻔﺴﻪ‪ .‬ﻭﻗﺪ ﺃﻋﻄﻰ ﺍﷲ ﻧﺒﻴﻪ ﺣﻖ ﺍﻻﺗﺒﺎﻉ ﻓﻴﻤﺎ ﻳﺄﻣﺮ ﺑـﻪ‬ ‫ﻭﻳﻨﻬﻰ ﻋﻨﻪ‪ ,‬ﻷﻧﻪ ﰲ ﺫﻟﻚ ﻻ ﻳﺼﺪﺭ ﻋﻦ ﻧﻔﺴﻪ ﺑﻞ ﻋﻦ ﺗﻮﺟﻴﻪ ﺭﺑﻪ‪ ,‬ﻓﻄﺎﻋﺘﻪ ﻫﻲ ﻃﺎﻋﺔ ﺍﷲ ﻭﻟﻴـﺴﺖ‬ ‫ﺧﻀﻮﻋﺎ ﺃﻋﻤﻰ ﻟﻮﺍﺣﺪ ﻣﻦ ﺍﻟﻨﺎﺱ " ﻭﻣﻦ ﻳﻄﻊ ﺍﻟﺮﺳﻮﻝ ﻓﻘﺪ ﺃﻃﺎﻉ ﺍﷲ ﻭﻣﻦ ﺗﻮﱃ ﻓﻤﺎ ﺃﺭﺳﻠﻨﺎﻙ ﻋﻠﻴﻬﻢ‬ ‫ﺣﻔﻴﻈﺎ‪) ".‬ﺍﻟﻨﺴﺎﺀ‪ (90 :‬ﺇﻥ ﺍﻟﺴﲑ ﰲ ﺭﻛﺎﺏ ﺍﳌﺮﺳﻠﲔ ﺧﲑ ﻛﻠﻪ‪ ,‬ﻭﻣﻦ ﰒ ﻛﺎﻧﺖ ﺳﻨﺔ ﳏﻤﺪ‪-‬ﺻـﻠﻰ‬ ‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻣﺼﺪﺭﺍ ﻟﺸﺮﻳﻌﺘﻪ‪ ,‬ﻣﻊ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻱ ﺷﺮﻓﻪ ﺍﷲ ﺑﻪ ﻭﲨﻬﻮﺭ ﺍﳌﺴﻠﻤﲔ ﻋﻠـﻰ ﻫـﺬﺍ‬ ‫ﺍﻟﻔﻬﻢ‪) " .‬ﻣﻠﻜﺎﻭﻱ ‪(1996‬‬ ‫ﻭﻣﻦ ﺃﺷﻬﺮ ﻣﺆﻟﻔﺎﺕ ﺍﻟﻐﺰﺍﱄ ﰲ ﺍﻟﺴﻨﺔ ﻛﺘﺎﺏ " ﺍﻟﺴﻨﺔ ﺑﲔ ﺃﻫﻞ ﺍﻟﻔﻘﻪ ﻭﺃﻫﻞ ﺍﳊﺪﻳﺚ "‬

‫" ﻭﻟﻘﺪ ﺳﺎﻫﻢ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﰲ ﺇﺛﺎﺭﺓ ﺍﻟﻨﻘﺎﺵ ﺣﻮﻝ ﻓﻬﻢ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﻭﻛﺎﻥ ﻟﻪ ﺃﺛﺮ ﲪـﻴﻢ ﻋﻨـﺪ‬ ‫ﻛﺜﲑ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻭﺍﳌﺴﻠﻤﺎﺕ ﺍﻟﺬﻳﻦ ﺭﺩﺕ ﺇﻟﻴﻬﻢ ﺣﻼﻭﺓ ﺍﻹﳝﺎﻥ ﻭﺑﺮﺩ ﺍﻟﻴﻘﲔ ﺑﻌﺪ ﺃﻥ ﺍﻧـﺰﺍﺡ ﻋـﻦ‬ ‫ﻛﺎﻫﻠﻬﻢ ﺍﻷﻓﻬﺎﻡ ﺍﳌﻐﻠﻮﻃﺔ ﻭﺍﻷﺣﻜﺎﻡ ﺍﻟﺼﺎﺭﻣﺔ ﺍﻟﱵ ﻻ ﺃﺳﺎﺱ ﳍﺎ ﻣﻦ ﺳﻨﺪ ﺃﻭ ﺩﻟﻴﻞ )ﻣﻠﻜﺎﻭﻱ ‪(1996‬‬ ‫ﻭﺑﺬﻟﻚ ﲢﻘﻘﺖ ﻏﺎﻳﺔ ﺍﻟﻐﺰﺍﱄ ﻭﻫﻲ ﺗﻨﻘﻴﺔ ﺍﻟﺴﻨﺔ ﳑﺎ ﻗﺪ ﻳﺸﻮ‪‬ﺎ‪.‬‬ ‫ﺍﳌﺮﺗﻜﺰ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﺘﺎﺭﻳﺦ ﺍﻹﻧﺴﺎﱐ ﺍﻟﻌﺎﻡ ﻭﺍﻹﺳﻼﻣﻲ ﺍﳋﺎﺹ ﻭﻗﻤﺘﻪ ﺍﻟﺴﲑﺓ ﺍﻟﻨﺒﻮﻳﺔ‬ ‫ﺇﻥ ﺍﻫﺘﻤﺎﻡ ﺍﻟﺸﻴﺦ ﺍﻟﻐﺰﺍﱄ ﺑﺎﻟﺘﺎﺭﻳﺦ ﻭﺇﳌﺎﻣﻪ ﺑﻪ ﻭﺍﺳﺘﻴﻌﺎﺑﻪ ﳌﺎ ﻓﻴﻪ ﻣﻦ ﺩﺭﻭﺱ ﻳﻨﻌﻜﺲ ﻋﻠﻰ ﻣﻌﻈـﻢ‬ ‫ﻣﺆﻟﻔﺎﺗﻪ‪ " .‬ﻭﺍﻟﺸﻴﺦ ﻗﺎﺭﺉ ﺟﻴﺪ ﻟﻠﺘﺎﺭﻳﺦ ﻭﻣﺪﺭﻙ ﻟﻮﻗﺎﺋﻌﻪ ﺍﳊﺎﲰﺔ ﻭﺃﺣﺪﺍﺛﻪ ﺍﻟﻜﱪﻯ ﻭﻣﺮﺍﺣﻠﻪ ﺍﳌﺘﻼﺣﻘﺔ‬ ‫ﻭﲞﺎﺻﺔ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻹﺳﻼﻣﻲ ﻭﺃﺳﺮﺍﺭ ﺍﻧﺘﺼﺎﺭ ﺃﻣﺘﻪ ﻭﺗﻔﻮﻕ ﺣﻀﺎﺭﺗﻪ ﰒ ﺗﺮﺍﺟﻊ ﻫﺬﻩ ﺍﳊﻀﺎﺭﺓ ﻭﲣﻠـﻒ‬ ‫ﺍﻷﻣﺔ ﻭﲤﺰﻗﻬﺎ ﻭﻏﻠﺒﺔ ﺃﻋﺪﺍﺋﻬﺎ ﻋﻠﻴﻬﺎ ﻭﺃﺳﺒﺎﺏ ﺫﻟﻚ‪) ".‬ﺍﻟﻘﺮﺿﺎﻭﻱ ‪(1995‬‬ ‫ﻭﺗﻌﺪ ﺍﻟﺴﲑﺓ ﺍﻟﻨﺒﻮﻳﺔ ﻗﻤﺔ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻹﺳﻼﻣﻲ ﻭﻟﻠﻌﻠﻤﺎﺀ ﻗﺪﳝﺎ ﰲ ﻛﺘﺎﺑﺔ ﺍﻟﺴﲑﺓ ﻣﻨﺎﻫﺞ ﻓﻤﻨﻬﻢ "‬ ‫ﻣﻦ ﻳﺘﺠﻪ ﺇﱃ ﺗﺘﺒﻊ ﺍﻷﺣﺪﺍﺙ ﺍﻟﺘﺎﺭﳜﻴﺔ ﻭﺗﺴﺠﻴﻠﻬﺎ ﻭﻣﻨﻬﻢ ﻣﻦ ﻛﺎﻥ ﻳﻜﺘﻔﻲ ]ﺃﺑﺮﺯ ﺍﻷﺣـﺪﺍﺙ ﺃﳘﻬـﺎ‬ ‫ﻭﻣﻨﻬﻢ ﻣﻦ ﻛﺎﻥ ﻳﻔﺼﻞ ﻓﻴﻬﺎ ﻭﻳﺘﺘﺒﻊ ﻭﻗﺎﺋﻌﻬﺎ ﻭﺗﻔﺎﺻﻴﻠﻬﺎ‪ ..‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﻌﲎ ﺇﱃ ﺟﺎﻧﺐ ﺫﻟﻚ ﺑﺘﻤﺤﻴﺺ‬

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‫ﺍﻷﺳﺎﻧﻴﺪ ﻭﺗﺼﻨﻴﻒ ﺍﻷﺣﺪﺍﺙ ﻣﻦ ﺣﻴﺚ ﻗﻮﺓ ﺛﺒﻮ‪‬ﺎ ﺃﻭ ﺿﻌﻒ ﺳﻨﺪﻫﺎ‪ ,‬ﻭﻟﻜﻦ ﺩﻭﻥ ﲢﻠﻴﻞ ﻟﻠﺤﺪﺙ ﺃﻭ‬ ‫ﲤﻌﻦ ﰲ ﺩﺭﺍﺳﺘﻪ‪.‬‬ ‫ﺃﻣﺎ ﺷﻴﺨﻨﺎ ﺍﻟﻐﺰﺍﱄ ﻓﻘﺪ ﻭﺻﻒ ﻣﻨﻬﺠﻪ ﰲ ﺍﻟﺴﲑﺓ ﻓﻘﺎﻝ‪ :‬ﻟﻌﻠﻲ ﻫﻨﺎ ﻣﺰﺟﺖ ﺑﲔ ﺍﻟﻄـﺮﻳﻘﺘﲔ‬ ‫ﻋﻠﻰ ﳓﻮ ﺟﺪﻳﺪ ﳚﻤﻊ ﺑﲔ ﻣﺎ ﰲ ﻛﻠﺘﻴﻬﻤﺎ ﻣﻦ ﺧﲑ ﻓﺠﻌﻠﺖ ﻣﻦ ﺗﻔﺎﺻﻴﻞ ﺍﻟﺴﲑﺓ ﻣﻮﺿﻮﻋﺎ ﻣﺘﻤﺎﺳـﻜﺎ‬ ‫ﻳﺸﺪ ﺃﺟﺰﺍﺀﻩ ﺭﻭﺡ ﻭﺍﺣﺪ ﰒ ﻭﺯﻋﺖ ﺍﻟﻨﺼﻮﺹ ﻭﺍﳌﺮﻭﻳﺎﺕ ﺍﻷﺧﺮﻯ ﲝﻴﺚ ﺗﺘﺴﻖ ﻣﻊ ﻭﺣﺪﺓ ﺍﳌﻮﺿﻮﻉ‬ ‫ﻭﺗﻌﲔ ﻋﻠﻰ ﺇﺗﻘﺎﻥ ﺻﻮﺭﺗﻪ ﻭﺇﻛﻤﺎﻝ ﺣﻘﻴﻘﺘﻪ‪) ".‬ﻣﻠﻜﺎﻭﻱ ‪(1996‬‬ ‫" ﻭﻳﺴﻴﻄﺮ ﻋﻠﻰ ﺍﻟﻐﺰﺍﱄ‪ ,‬ﻭﻫﻮ ﻳﻜﺘﺐ ﺍﻟﺴﲑﺓ ﻋﺎﻣﻼﻥ ﻳﻨﺒﻌﺎﻥ ﻣﻦ ﻃﺒﻴﻌﺔ ﻋﻼﻗـﺔ ﺍﻟﻜﺎﺗـﺐ‬ ‫ﺑﺎﻟﺸﺨﺼﻴﺔ ﻭﻋﻼﻗﺘﻪ ﺑﺎﻟﻮﺍﻗﻊ ﻋﻠﻰ ﺍﻟﻨﺤﻮ ﺍﻟﺘﺎﱄ‪:‬‬ ‫•‬

‫ﺭﺳﻮﻝ ﺍﷲ ﳏﻤﺪ –ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﺑﺎﻟﻨﺴﺒﺔ ﻟﻜﻞ ﻣﺴﻠﻢ ﻫﻮ ﺍﳌﺜﻞ ﺍﻷﻋﻠﻰ ﰲ ﻛﻞ ﺷﺊ‬ ‫ﻳﺘﺼﻞ ﺑﺎﻟﺪﻳﻦ‪ ,‬ﻓﻬﻮ ﺍﻟﻘﺎﺋﺪ ﻭﺍﳌﻌﻠﻢ ﻭﺃﻛﻤﻞ ﺍﻟﺒﺸﺮ ﰲ ﺇﳝﺎﻧﻪ ﻭﻋﺒﺎﺩﺗﻪ ﻭﻣﻌﺮﻓﺘﻪ ﺑﺎﷲ ﻋﺮ ﻭﺟﻞ‪.‬‬ ‫ﻭﺭﻏﻢ ﺃﻥ ﺷﻴﺨﻨﺎ ﻳﻜﺘﺐ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺑﻘﻠﻢ ﺍﻟﺪﺍﺭﺱ ﻭﺍﳌـﺆﺭﺥ ﺇﻻ ﺃﻥ ﻋﺎﻃﻔﺘـﻪ ﻭﻋﻘﻠـﻪ‬ ‫ﻣﻔﻌﻤﺎﻥ ﲞﺼﻮﺻﻴﺔ ﻣﱰﻟﺔ ﺍﻟﺮﺳﻮﻝ –ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻭﻻ ﻳﺘﻤﺜﻞ ﻧﻔﺴﻪ ﻣﻌﻪ ﺇﻻ ﺟﻨﺪﻳﺎ‬ ‫ﻣﻊ ﻗﺎﺋﺪﻩ ﺃﻭ ﺗﺎﺑﻌﺎ ﻣﻊ ﺳﻴﺪﻩ ﺃﻭ ﺗﻠﻤﻴﺬﺍ ﻣﻊ ﺃﺳﺘﺎﺫﻩ‪ ,‬ﻓﻬﻮ ﻳﻜﺘﺐ ﻋﻨﻪ ﺩﻭﻥ ﺃﻥ ﻳﻐﻴـﺐ ﻋـﻦ‬ ‫ﻭﺟﺪﺍﻧﻪ ﻭﻋﻘﻠﻪ ﳊﻈﺔ ﻭﺍﺣﺪﺓ ﺇﳝﺎﻧﻪ ﺍﻟﺮﺍﺳﺦ ﺑﻨﺒﻮﺗﻪ ﻭﺇﻋﺠﺎﺑﻪ ﻭﺍﻧﺒﻬﺎﺭﻩ ﺑﻜﻤـﺎﻝ ﺷﺨـﺼﻴﺘﻪ‬ ‫ﻭﻋﻈﻤﺘﻪ ﻭﻓﻮﻕ ﺫﻟﻚ ﺣﺒﻪ ﺍﻟﻌﺎﺭﻡ ﺍﻟﺬﻱ ﻳﻔﻮﻕ ﺣﺒﻪ ﻟﻜﻞ ﻣﺎ ﺳﻮﺍﻩ ﻣﻦ ﺍﻟﺒﺸﺮ ﲟـﺎ ﰲ ﺫﻟـﻚ‬ ‫ﻧﻔﺴﻪ‪.‬‬

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‫ﺇﻥ ﺍﻟﺼﻮﺭﺓ ﺍﳌﻘﺎﺑﻠﺔ ﳌﺜﺎﻝ ﺍﻟﻌﻈﻤﺔ ﻭﺍﻟﻘﻮﺓ ﻭﺍﻟﻜﻤﺎﻝ ﺍﳌﺘﻤﺜﻠﺔ ﺑﺴﲑﺓ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬ ‫ﻫﻲ ﺻﻮﺭﺓ ﻭﺍﻗﻊ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺑﻜﻞ ﻣﺎ ﻳﻨﻘﻞ ﻫﺬﺍ ﺍﻟﻮﺍﻗﻊ ﻣﻦ ﺗﺄﺧﺮ ﻋـﺎﻃﻔﻲ ﻭﻓﻜـﺮﻱ‬ ‫ﺍﻧﻌﻜﺲ ﻋﻠﻰ ﲣﻠﻒ ﺍﳌﺴﻠﻤﲔ ﰲ ﻛﻞ ﳎﺎﻻﺕ ﺍﳊﻴﺎﺓ‪ .‬ﻭﻣﻦ ﻫﻨﺎ ﻛﺎﻧﺖ ﻛﺘﺎﺑﺘـﻪ ﰲ ﺍﻟـﺴﲑﺓ‬ ‫ﳏﺎﻭﻟﺔ ﻟﻴﺒﻌﺚ ﺍﻷﻣﺔ ﺣﱴ ﺗﻨﻔﺾ ﻋﻦ ﻧﻔﺴﻬﺎ ﻏﺒﺎﺭ ﺍﳋﻤﻮﻝ ﻭﺗﻨﺒﻌﺚ ﻣﻦ ﻭﻫـﺪﺓ ﺍﻟﺘﺨﻠـﻒ‬

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‫ﻭﺍﻟﺘﺄﺧﺮ ﻣﺘﺄﺳﻴﺔ ﺑﺮﺳﻮﻝ ﺍﷲ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﺍﻟﺬﻱ ﺑﻌﺚ ﺍﻷﻣﺔ ﻣﻦ ﺳﺒﺎ‪‬ﺎ ﻭﺣﺮﺭﻫﺎ‬ ‫ﻣﻦ ﻛﻞ ﻣﺎ ﻛﺎﻧﺖ ﺗﺮﺳﻒ ﺑﻪ ﻭﻣﺎ ﺗﻌﺎﻧﻴﻪ ﻣﻦ ﺗﺄﺧﺮ ﻋﻘﻠﻲ ﻭﻋﺎﻃﻔﻲ ﻭﻋﻠﻤﻲ ﻭﺣﻀﺎﺭﻱ‪.‬‬

‫ﻭﻣﻦ ﻫﻨﺎ‪ ,‬ﻓﺎﻟﻐﺰﺍﱄ ﻻ ﻳﻨﻔﻚ ﻋﻨﺪ ﻗﺼﺼﻪ ﻭﻗﺎﺋﻊ ﺍﻟﺴﲑﺓ ﻳﻌﻤﺪ ﺇﱃ ﺃﺳﻠﻮﺏ ﻳـﻮﻣﺊ ﺇﱃ ﺍﳊﺎﺿـﺮ‬ ‫ﺍﳌﺆﺳﻒ ﻭﳛﻤﻞ ﻛﻞ ﻗﺼﺔ ﺷﺤﻨﺔ ﻣﻦ ﺻﺪﻕ ﺍﻟﻌﺎﻃﻔﺔ ﻭﺳﻼﻣﺔ ﺍﻟﻔﻜﺮ ﻭﺟﻼﻝ‬ ‫ﺍﻟﻌﻤﻞ ﻛﻲ ﻳﻌﺎﰿ ﻫﺬﺍ ﺍﻟﺘﺄﺧﺮ ﺍﳌﺜﲑ‪) ".‬ﻣﻠﻜﺎﻭﻱ ‪(1996‬‬ ‫" ﻭﺳﻴﺒﻘﻰ ﻛﺘﺎﺑﻪ‪ ,‬ﻓﻘﻪ ﺍﻟﺴﲑﺓ ﻣﻌﻠﻤﺎ ﻟﻠﺒﺎﺣﺜﲔ ﻭﻣﻨﺎﺭﺓ ﻳﻬﺘﺪﻱ ‪‬ﺎ ﻛﻞ ﻣﻦ ﳛﺎﻭﻝ ﻓﻬـﻢ ﺃﻭ‬ ‫ﺩﺭﺍﺳﺔ ﺳﲑﺓ ﺍﻟﺮﺳﻮﻝ – ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪) .‬ﻣﻠﻜﺎﻭﻱ ‪(1996‬‬ ‫ﺍﳌﺮﺗﻜﺰ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻌﺎﻣﺔ‪ :‬ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻠﻐﻮﻳﺔ ﻭﺍﻷﺩﺑﻴﺔ‬ ‫" ﲣﺮﺝ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﻟﻐﺰﺍﱄ ﰲ ﻛﻠﻴﺔ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‪ ,‬ﻭﻫﻲ ﻛﻠﻴﺔ ﺍﻟﺜﻘﺎﻓـﺔ ﺍﳌﺘﻨﻮﻋـﺔ‪ :‬ﺍﻟﺘﻔـﺴﲑ‬ ‫ﻭﺍﳊﺪﻳﺚ ﻭﺍﻟﻌﻘﻴﺪﺓ ﻭﺍﳌﻠﻞ ﻭﺍﻟﻨﺤﻞ ﻭﺍﳌﻨﻄﻖ ﻭﺍﻟﻔﻠﺴﻔﺔ ﻭﺍﻟﺘﺼﻮﻑ ﻭﻋﻠﻢ ﺍﻟﻨﻔﺲ ﻭﺍﻟﺘـﺎﺭﻳﺦ ﻭﺃﺻـﻮﻝ‬ ‫ﺍﻟﻔﻘﻪ‪ .‬ﻭﻛﺎﻥ ﺍﻟﺸﻴﺦ ﺃﺯﻫﺮﻳﺎ ﻣﺘﻤﻜﻨﺎ ﻣﺘﻔﻮﻗﺎ‪ ,‬ﻭﺃﻛﺪ ﺫﻟﻚ ﺑﺪﺭﺍﺳﺘﻪ ﰲ ﲣﺼﺺ ﺍﻟﺪﻋﻮﺓ ﻭﺍﻹﺭﺷـﺎﺩ ﰒ‬ ‫ﺃﺿﺎﻑ ﺇﱃ ﺫﻟﻚ ﻗﺮﺍﺀﺍﺗﻪ ﺍﳋﺎﺻﺔ ﻃﻮﺍﻝ ﺣﻴﺎﺗﻪ ﰲ ﳐﺘﻠﻒ ﺣﻘﻮﻝ ﺍﳌﻌﺎﺭﻑ‪.‬‬ ‫ﻭﺇﱃ ﺟﻮﺍﺭ ﻫﺬﻩ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﻷﺻﻴﻠﺔ ﳒﺪ ﺛﻘﺎﻓﺔ ﺃﺩﺑﻴﺔ ﻭﻟﻐﻮﻳﺔ ﻋﻤﻴﻘﺔ ﺃﺳﺎﺳـﻬﺎ‬ ‫ﺩﺭﺍﺳﺔ ﺍﻟﺸﻴﺦ ﺍﻷﺯﻫﺮﻳﺔ ﰒ ﻗﺮﺍﺀﺍﺗﻪ ﺍﳊﺮﺓ ﺍﳌﺴﺘﻤﺮﺓ‪) .‬ﺍﻟﻘﺮﺿﺎﻭﻱ ‪(1995‬‬ ‫ﺍﳌﺮﺗﻜﺰ ﺍﳋﺎﻣﺲ‪ :‬ﺍﻟﻮﺍﻗﻊ ﻭﻓﻘﻬﻪ ﻋﻦ ﻃﺮﻳﻖ ﺍﳌﻌﺎﻳﺸﺔ ﻭﺍﻻﻃﻼﻉ‬ ‫ﺳﻮﺍﺀ ﺃﻛﺎﻥ ﻭﺍﻗﻊ ﺍﳌﺴﻠﻤﲔ ﺃﻭ ﻭﺍﻗﻊ ﺍﻟﻘﻮﻯ ﺍﳌﻌﺎﺩﻳﺔ ﳍﻢ‪ ,‬ﺍﻟﻮﺍﻗﻊ ﺍﶈﻠﻲ )ﺍﳌﺼﺮﻱ( ﻭﺍﻟﻮﺍﻗﻊ ﺍﻹﻗﻠﻴﻤﻲ‬ ‫)ﺍﻟﻌﺮﰊ( ﻭﺍﻟﻮﺍﻗﻊ ﺍﻹﺳﻼﻣﻲ )ﻭﺍﻗﻊ ﺍﻟﺒﻼﺩ ﺍﻹﺳﻼﻣﻴﺔ( ﻭﺍﻟﻮﺍﻗﻊ ﺍﻟﺪﻭﱄ )ﺧﺎﺭﺝ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ(‪.‬‬ ‫ﻫﺬﺍ ﺍﻟﻮﺍﻗﻊ ﻛﺘﺎﺏ ﻣﻔﺘﻮﺡ ﻟﺪﻱ ﺍﻟﺸﻴﺦ ﻳﻘﺮﺃ ﺳﻄﻮﺭﻩ ﻭﻳﺘﺪﺑﺮ ﺃﺣﺪﺍﺛﻪ ﻭﻳﺘﻌﻠﻢ ﻣﻨـﻬﺎ ﻭﻳﻌﻠـﻢ‬ ‫ﻭﻳﻮﻇﻔﻬﺎ ﰲ ﻧﺼﺮﺓ ﺩﻋﻮﺗﻪ ﻭﲢﻘﻴﻖ ﻣﻘﺎﺻﺪﻫﺎ‪.‬‬

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‫ﻻ ﻳﻬﺘﻢ ﰲ ﺍﻟﻮﺍﻗﻊ ﺑﺎﳉﺎﻧﺐ ﺍﳌﺎﺩﻱ ﺃﻭ ﺍﳊﺴﻲ ﻓﻴﻪ‪ ,‬ﻣﻐﻔﻼ ﺍﳉﻮﺍﻧﺐ ﺍﻷﺧﺮﻯ ﺑﻞ ﺍﻫﺘﻤﺎﻣـﻪ –‬ ‫ﻣﻊ ﺫﻟﻚ – ﻣﺮﻛﻮﺯ ﻋﻠﻰ ﻣﺎ ﻭﺭﺍﺀ ﺍﳌﺎﺩﻱ ﻭﺍﳊﺴﻲ ﻣﻦ ﺍﻷﻓﻜﺎﺭ ﻭﺍﻷﺧﻼﻕ ﻭﺍﻟﻌﻘﺎﺋﺪ ﻭﺍﻟﺘﻘﺎﻟﻴﺪ‪ ,‬ﻓﻬـﻲ‬ ‫ﺍﻟﱵ ﺗﺼﻨﻊ ﺍﻹﻧﺴﺎﻥ ﻭﺍ‪‬ﺘﻤﻌﺎﺕ ﻭﲤﻴﺰ ﺑﻌﻀﻬﺎ ﻋﻦ ﺑﻌﺾ‪).‬ﺍﻟﻘﺮﺿﺎﻭﻱ ‪(1995‬‬ ‫ﺃﻳﻬﺎ ﺍﳉﻤﻊ ﺍﻟﻜﺮﱘ‪ :‬ﺗﻠﻜﻢ ﻛﺎﻧﺖ ﺍﳌﺮﺗﻜﺰﺍﺕ ﺍﻷﺳﺎﺳﻴﺔ ﺍﻟﱵ ﻳﺴﺘﻨﺪ ﺇﻟﻴﻬﺎ ﺍﻹﺻـﻼﺡ ﻋﻨـﺪ‬ ‫ﺍﻟﻐﺰﺍﱄ‪ .‬ﻭﺃﻣﺎ ﺍﻟﻌﻨﺎﺻﺮ ﺍﻟﱵ ﻳﻘﻮﻡ ﻋﻠﻴﻬﺎ ﺫﻟﻚ ﺍﻹﺻﻼﺡ ﻓﺘﻔﺼﻴﻠﻬﺎ ﻛﺎﻵﰐ‪:‬‬ ‫ﺛﺎﻧﻴﺎ‪ :‬ﻋﻨﺎﺻﺮ ﺍﻟﻔﻜﺮ ﺍﻹﺻﻼﺣﻲ ﻋﻨﺪ ﺍﻟﺸﻴﺦ ﺍﻟﻐﺮﺍﱄ‬ ‫ﻣﻦ ﺃﳘﻬﺎ ﲡﺪﻳﺪ ﺍﻹﳝﺎﻥ ﻭﺗﺰﻛﻴﺔ ﺍﻟﻨﻔﺲ‪" ,‬ﺍﻟﻌﻨﺼﺮ ﺍﻷﻭﻝ ﻣﻦ ﻋﻨﺎﺻﺮ ﺍﻹﺻﻼﺡ ﻫﻮ ﺍﻟـﺪﻋﻮﺓ ﺇﱃ‬ ‫ﲡﺪﻳﺪ ﺍﻹﳝﺎﻥ ﺑﺎﷲ ﺗﻌﺎﱃ ﻭﺭﺳﺎﻟﺘﻪ ﻭﺗﻌﻤﻴﻖ ﺍﻟﻴﻘﲔ ﺑﺎﻟﺪﺍﺭ ﺍﻵﺧﺮﺓ ﻭﺗﺰﻛﻴﺔ ﺍﻷﻧﻔﺲ ﻭﺇﺻﻼﺣﻬﺎ ﰲ ﺿﻮﺀ‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻮﺣﻲ‪" :‬ﻗﺪ ﺃﻓﻠﺢ ﻣﻦ ﺯﻛﺎﻫﺎ ﻭﻗﺪ ﺧﺎﺏ ﻣﻦ ﺩﺳﺎﻫﺎ" )ﺍﻟﺸﻤﺲ‪ (10-9:‬ﻭﻗﺎﻧﻮﻥ ﺍﻟﻘـﺮﺁﻥ ﺃﻥ‬ ‫ﺍﻟﺘﻐﻴﲑ ﻳﺒﺪﺃ ﺑﺎﻷﻧﻔﺲ ﺃﻭﻻ‪ " :‬ﺇﻥ ﺍﷲ ﻻ ﻳﻐﲑ ﻣﺎ ﺑﻘﻮﻡ ﺣﱴ ﻳﻐﲑﻭﺍ ﻣﺎ ﺑﺄﻧﻔـﺴﻬﻢ "‪) .‬ﺍﻟﺮﻋـﺪ‪(11 :‬‬ ‫)ﺍﻟﻘﺮﺿﺎﻭﻱ ‪(1995‬‬ ‫" ﻭﺭﻭﻯ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻋﻦ ﺯﻳﺪ ﺑﻦ ﺍﻷﺭﻗﻢ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ –ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ –‬ ‫ﻳﻘﻮﻝ‪" :‬ﺍﻟﻠﻬﻢ ﺇﱐ ﺃﻋﻮﺫ ﺑﻚ ﻣﻦ ﺍﻟﻌﺠﺰ ﻭﺍﻟﻜﺴﻞ ﻭﺍﳍﺮﻡ ﻭﺍﳉﱭ ﻭﺍﻟﺒﺨﻞ ﻭﻋﺬﺍﺏ ﺍﻟﻘﱪ‪ ,‬ﺍﻟﻠـﻬﻢ ﺁﺕ‬ ‫ﻧﻔﺴﻲ ﺗﻘﻮﺍﻫﺎ ﻭﺯﻛﻬﺎ ﺃﻧﺖ ﺧﲑ ﻣﻦ ﺯﻛﺎﻫﺎ‪ ,‬ﺃﻧﺖ ﻭﻟﻴﻬﺎ ﻭﻣﻮﻻﻫﺎ‪ ,‬ﺍﻟﻠﻬﻢ ﺇﱐ ﺃﻋﻮﺫ ﺑﻚ ﻣﻦ ﻗﻠـﺐ ﻻ‬ ‫ﳜﺸﻊ ﻭﻣﻦ ﻧﻔﺲ ﻻ ﺗﺸﺒﻊ ﻭﻋﻠﻢ ﻻ ﻳﻨﻔﻊ ﻭﺩﻋﻮﺓ ﻻ ﻳﺴﺘﺠﺎﺏ ﳍﺎ" ﻗﺎﻝ ﺯﻳـﺪ‪ :‬ﻛـﺎﻥ ﺭﺳـﻮﻝ ﺍﷲ‬ ‫ﻳﻌﻠﻤﻨﺎﻫﻦ ﻭﳓﻦ ﻧﻌﻠﻤﻜﻬﻦ‪ ..‬ﻋﻨﺪﻣﺎ ﻧﺘﺪﺑﺮ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﳒﺪﻩ ﻗﺪ ﺃﺣﺼﻰ ﺁﻓﺎﺕ ﻧﻔﺴﻴﺔ ﻣﻬﻠﻜﺔ ﻟﻸﻓﺮﺍﺩ‬ ‫ﻭﺍﳉﻤﺎﻋﺎﺕ‪.‬‬ ‫ﻓﺎﻟﻌﺠﺰ ﺍﳌﻘﻌﺪ ﻟﻠﻬﻢ ﻭﺍﳌﻄﻔﺊ ﻟﻶﻣﺎﻝ ﻭﺍﻟﻜﺴﻞ ﺍﳌﻮﺭﺙ ﻟﻠﺨﻤﻮﻝ ﺍﳌﺜﺒﻂ ﻋﻦ ﺃﺩﺍﺀ ﺍﻟﻮﺍﺟﺒـﺎﺕ‬ ‫ﻭﺍﳉﱭ ﺍﳌﻌﺠﺰ ﻋﻦ ﻛﻠﻤﺔ ﺍﳊﻖ ﻭﻣﻮﺍﻗﻒ ﺍﻟﺒﺴﺎﻟﺔ ﻭﺍﻟﺼﻤﻮﺩ ﻭﺍﻟﺒﺨﻞ ﺍﻟﺬﻱ ﳝﻨﻊ ﻣﻦ ﺍﻟﻌﻄـﺎﺀ ﻭﻳـﺮﺑﻂ‬

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‫ﺻﺎﺣﺒﻪ ﺑﺎﻷﺛﺮﺓ ﻭﺍﻟﻀﻴﻖ ﻭﺍﻟﻘﻠﺐ ﺍﻟﻘﺎﺳﻲ ﺍﻟﺬﻱ ﻻ ﻳﻜﺘﺮﺙ ﻵﻻﻡ ﺍﻟﻐﲑ ﻭﺍﻟﻨﻔﺲ ﺍﳌﻨﻬﻮﻣﺔ ﺍﻟﱵ ﺗﻨﻄﻠـﻖ‬ ‫ﻭﺭﺍﺀ ﺃﻃﻤﺎﻋﻬﺎ ﻭﺍﻟﱵ ﻻ ‪‬ﺪﺃ ﺃﺑﺪﺍ ﻭﺍﳌﻌﺮﻓﺔ ﺍﻟﱵ ﳚﻌﻠﻬﺎ ﺻﺎﺣﺒﻬﺎ ﺳﻼﺣﺎ ﻟﺒﻠﻮﻍ ﺍﳌﺂﺭﺏ ﻭﻛﻞ ﻣﺎ ﻳﻬﺒﻂ‬ ‫ﺑﺎﳌﺮﺀ ﻭﻳﺒﻌﺪﻩ ﻋﻦ ﺭﲪﺔ ﺍﷲ‪ ,‬ﻫﺬﻩ ﺍﻵﻓﺎﺕ ﲨﻴﻌﺎ ﻻ ﺑﺪ ﻣﻦ ﺍﻟﱪﺍﺀﺓ ﻣﻨﻬﺎ ﺣﱴ ﺗﺰﻛﻮ ﺍﻟﻨﻔﺲ ﻭﺗﻄﻴﺐ !!‬ ‫ﻭﻫﻞ ﺗﺘﻢ ﺍﻟﺘﺮﺑﻴﺔ ﺇﻻ ﺑﺎﻟﺒﻌﺪ ﻋﻨﻬﺎ؟ ﻭﻫﻞ ﻳﻌﻠﻮ ﻣﺴﺘﻮﻯ ﺍﻟﻔﺮﺩ ﻭﺍ‪‬ﺘﻤﻊ ﺇﻻ ﺑﺎﺳﺘﻜﻤﺎﻝ ﺍﻟﻔـﻀﺎﺋﻞ ﺍﻟـﱵ‬ ‫ﺗﻘﺎﺑﻠﻬﺎ؟ )ﺍﻟﺸﻴﺦ ﺍﻟﻐﺰﺍﱄ ‪(1990‬‬ ‫" ﻭﺳﻌﺔ ﺍﻟﻌﻠﻢ ﻻ ﺗﺪﻝ ﻋﻠﻰ ﺯﻛﺎﺓ ﺍﻟﻘﻠﺐ ﻭﺣﺴﻦ ﺍﳋﻠﻖ‪ ,‬ﻓﺈﻥ ﺍﻟﻨﻔﺲ ﺍﻟﺮﺩﻳﺌﺔ ﺗﺴﺘﻐﻞ ﻣﺎ ﻭﻫﺐ ﳍﺎ‬ ‫ﻣﻦ ﺫﻛﺎﺀ ﻭﻣﺎ ﺃﺗﻴﺢ ﳍﺎ ﻣﻦ ﺍﻃﻼﻉ ﻛﻲ ﲢﻘﻖ ﻣﺂﺭ‪‬ﺎ ﺍﻟﺼﻐﲑﺓ‪ ,‬ﻭﻗﺪ ﺭﺃﻳﻨﺎ ﻋﻠﻤﺎﺀ ﺫﺭﺓ ﺑﺎﻋﻮﺍ ﻣﺎ ﻟـﺪﻳﻬﻢ‬ ‫ﻣﻦ ﺃﺳﺮﺍﺭ ﻟﻠﺠﻮﺍﺳﻴﺲ ﺍﻟﺮﻭﺱ‪ ,‬ﻧﻈﲑ ﻣﺎﺫﺍ ؟ ﻧﻈﲑ ﻣﺎﻝ ﻗﻞ ﺃﻭ ﻛﺜﺮ ﺳﻴﻨﻔﻖ ﰲ ﺑﻌﺾ ﺍﳌﻠﺬﺍﺕ ﺍﳌﻨﻘﻀﻴﺔ‬ ‫ﻭﺍﻟﺸﻬﻮﺍﺕ ﺍﶈﻘﻮﺭﺓ !! ﻭﺭﺃﻳﻨﺎ ﻋﻠﻤﺎﺀ ﺩﻳﻦ ﻳﻨﻜﺮﻭﻥ ﻣﺎ ﻳﻮﻗﻨﻮﻥ ﺑﺼﺪﻗﻪ ﺃﻭ ﻳﻌﱪﻭﻧﻪ ﺑـﺴﺮﻋﺔ ﺇﺭﺿـﺎﺀ‬ ‫ﳊﺎﻛﻢ ﺃﻭ ﺍﺭﺗﻘﺎﺑﺎ ﻟﻨﻔﻊ"‪) .‬ﺍﻟﺸﻴﺦ ﺍﻟﻐﺰﺍﱄ ‪(1990‬‬ ‫ﻳﻘﻮﻝ ﺍﻟﺸﻴﺦ ﻣﺆﻛﺪﺍ ﻋﻠﻰ ﺃﳘﻴﺔ ﺍﳉﺎﻧﺐ ﺍﻟﺮﻭﺣﻲ ﻭﺳﻼﻣﺔ ﺍﻟﻔﻄـﺮﺓ ﰲ ﺗـﺼﺤﻴﺢ ﺍﳌـﺴﺎﺭ‬ ‫ﺍﻹﻧﺴﺎﱐ "ﻭﺃﺅﻛﺪ ﺃﻧﻪ ﻋﻨﺪ ﻓﺴﺎﺩ ﺍﻟﻔﻄﺮﺓ ﻻ ﻳﻮﺟﺪ ﺩﻳﻦ ﻭﻋﻨﺪ ﺍﺧﺘﻼﻝ ﺍﻟﻌﻘﻞ ﺃﻭ ﻧﻘـﺼﺎﻧﻪ ﻻ ﻳﻔﻬـﻢ‬ ‫ﻭﺣﻲ! ﻭﺃﻥ ﺍﻷﻭﺍﻣﺮ ﺍﳉﺰﺋﻴﺔ ﺍﳌﺘﻨﺎﺛﺮﺓ ﺍﳌﻨﻔﺼﻠﺔ ﻋﻦ ﺭﻭﺡ ﺟﺎﻣﻊ ﻻ ﺗﻜﻮﻥ ﺳﻠﻮﻛﺎ ﻛﻤـﺎ ﺃﻥ ﺍﻟﻠﺒﻨـﺎﺕ‬ ‫ﺍﳌﺮﻛﻮﻣﺔ ﻭﺃﺳﻴﺎﺥ ﺍﳊﺪﻳﺪ ﺍﳌﻠﻘﺎﺓ ﻻ ﺗﻨﺸﺊ ﺑﻴﺘﺎ‪ ..‬ﻭﻟﻘﺪ ﺃﻗﺎﻡ ﻧﺒﻴﻨﺎ ﳏﻤﺪ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﻢ‪-‬‬ ‫ﺣﻀﺎﺭﺓ ﺣﻘﻘﺖ ﺍﻟﻐﺎﻳﺔ ﺍﻟﻌﻠﻴﺎ ﻣﻦ ﺍﻟﻮﺟﻮﺩ ﺍﻹﻧﺴﺎﱐ‪ ,‬ﻭﻛﺎﻧﺖ ﻋﺪﺗﻪ ﰲ ﺫﻟﻚ ﻣﺎ ﺗﻠﻘﻰ ﻣﻦ ﻭﺣﻲ ﻭﻣـﺎ‬ ‫ﺃﳍﻢ ﻣﻦ ﻫﺪﻯ‪.‬‬ ‫ﻛﺎﻥ ﺃﻗﺪﺭ ﺍﳌﺴﺘﻘﺪﻣﲔ ﻭﺍﳌﺴﺘﺄﺧﺮﻳﻦ ﻋﻠﻰ ﺗﺼﺤﻴﺢ ﺍﳌﺴﺎﺭ ﺍﻹﻧﺴﺎﱐ ﻋـﻦ ﻃﺮﻳـﻖ ﺿـﺒﻂ‬ ‫ﺍﻷﺟﻬﺰﺓ ﺍﻟﺮﺋﻴﺴﻴﺔ ﰲ ﺍﻟﻜﻴﺎﻥ ﺍﻹﻧﺴﺎﱐ‪ .‬ﻭﳓﻦ ﰲ ﻫﺬﺍ ﺍﳌﻨﻬﺞ ﻧﺴﲑ ﻭﲟﻮﺍﺭﻳـﺚ ﺍﻟﻨﺒـﻮﺓ ﻧـﺴﺘﻬﺪﻱ"‪.‬‬ ‫)ﺍﻟﺸﻴﺦ ﺍﻟﻐﺰﺍﱄ ‪1404‬ﻩ(‬

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‫ﻭﻫﻜﺬﺍ ﻛﺎﻥ ﺍﻟﻌﻨﺼﺮ ﺍﻷﻭﻝ‪ ,‬ﻭﻫﻮ ﺗﺰﻛﻴﺔ ﺍﻟﻨﻔﺲ ﻭﲡﺪﻳﺪ ﺍﻹﳝﺎﻥ ﻣﻘﺪﻡ ﻋﻠﻰ ﻛـﻞ ﻋﻨﺎﺻـﺮ‬ ‫ﺍﻹﺻﻼﺡ ﻟﺪﻱ ﺍﻟﻐﺰﺍﱄ‪.‬‬ ‫ﺍﻟﻌﻨﺼﺮ ﺍﻟﺜﺎﱐ‪ :‬ﺍﻟﻌﺪﻝ ﺍﻻﺟﺘﻤﺎﻋﻲ‬

‫ﺇﻥ ﺍﻟﻌﺪﻝ ﺍﻻﺟﺘﻤﺎﻋﻲ ﺍﻟﺬﻱ ﻳﻌﻨﻴﻪ ﺍﻟﻐﺰﺍﱄ ﻫﻮ " ﺍﻻﻧﺘﺼﺎﺭ ﻟﻠﻄﺒﻘﺎﺕ ﺍﳌﺴﺤﻮﻗﺔ ﺍﻟﱵ ﺗﻌﺮﻕ ﰲ‬ ‫ﺍﻟﺰﺭﻉ ﻭﻳﻨﻌﻢ ﻏﲑﻫﺎ ﺑﺎﳊﺼﺎﺩ ﻭﺍﻟﻮﻗﻮﻑ ﰲ ﻭﺟﻪ ﺍﻟﺘﻮﺯﻳﻊ ﺍﻟﻈﺎﱂ ﻟﻠﺜﺮﻭﺓ ﻭﲤﻜﲔ ﺍﻷﻏﻨﻴﺎﺀ ﻣﻦ ﺍﻣﺘﺼﺎﺹ‬ ‫ﺩﻣﺎﺀ ﺍﻟﻔﻘﺮﺍﺀ ﻭﺗﺴﻠﻴﻂ ﺍﻷﻗﻮﻳﺎﺀ ﻋﻠﻰ ﺃﻛﻞ ﺣﻘﻮﻕ ﺍﻟﻀﻌﻔﺎﺀ‪.‬‬ ‫ﻭﻗﺪ ﲡﻠﻰ ﺫﻟﻚ – ﻣﻨﺬ ﺯﻣﻦ ﻣﺒﻜﺮ – ﰲ ﻛﺘﺒﻪ ﺍﻷﻭﱃ‪:‬‬ ‫" ﺍﻹﺳﻼﻡ ﻭﺍﻷﻭﺿﺎﻉ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ "‬ ‫ﻭ " ﺍﻹﺳﻼﻡ ﻭﺍﳌﻨﺎﻫﺞ ﺍﻻﺷﺘﺮﺍﻛﻴﺔ "‬ ‫ﻭ " ﺍﻹﺳﻼﻡ ﺍﳌﻔﺘﺮﻯ ﻋﻠﻴﻪ ﺑﲔ ﺍﻟﺸﻴﻮﻋﻴﲔ ﻭﺍﻟﺮﺃﲰﺎﻟﻴﲔ"‪) .‬ﺍﻟﻘﺮﺿﺎﻭﻱ ‪(1995‬‬ ‫ﺍﻟﻌﻨﺼﺮ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﳊﺮﻳﺔ ﻭﻣﻘﺎﻭﻣﺔ ﺍﻻﺳﺘﺒﺪﺍﺩ ﺍﻟﺴﻴﺎﺳﻲ‬ ‫" ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﻟﻐﺰﺍﱄ ﻣﻦ ﻋﺸﺎﻕ ﺍﳊﺮﻳﺔ ﻭﺩﻋﺎ‪‬ﺎ‪ ,‬ﻭﻫﻲ ﻣﻦ ﺍﻟﻌﻨﺎﺻـﺮ ﺍﻷﺳﺎﺳـﻴﺔ ﰲ ﺑﺮﻧﺎﳎـﻪ‬ ‫ﺍﻹﺻﻼﺣﻲ ‪ ,‬ﻭﻫﻮ ﻋﺪﻭ ﺍﻻﺳﺘﺒﺪﺍﺩ ﺃﻳﺎ ﻛﺎﻧﺖ ﺻﻮﺭﺗﻪ‪ ..‬ﻓﻬﻮ ﻳﻨﺘﺼﺮ ﳊﺮﻳﺔ ﺍﳉﻤﺎﻫﲑ ﻭﺗﺮﺳﻴﺦ ﺍﻟﺸﻮﺭﻯ‬ ‫ﻭﺍﻋﺘﺒﺎﺭﻫﺎ ﻓﺮﻳﻀﺔ ﻻ ﳎﺮﺩ ﻓﻀﻴﻠﺔ ﻭﻣﻠﺰﻣﺔ ﻻ ﳎﺮﺩ ﻣﻌﻠﻤـﺔ ﻭﺍﻻﻗﺘﺒـﺎﺱ ﻣـﻦ ﺍﻟـﻨﻈﻢ ﺍﳊﺪﻳﺜـﺔ –‬ ‫ﻛﺎﻟﺪﳝﻮﻗﺮﺍﻃﻴﺔ – ﻣﺎ ﻳﺪﻋﻢ ﻫﺬﺍ ﺍﳌﺒﺪﺃ ﻭﳚﻌﻠﻪ ﻗﺎﺑﻼ ﻟﻠﺘﻄﺒﻴﻖ ﺍﻟﻌﻤﻠﻲ ﰲ ﺣﻴﺎﺗﻨﺎ ﺍﳌﻌﺎﺻﺮﺓ‪ .‬ﳍﺬﺍ ﻛﺎﻥ ﻣﻦ‬ ‫ﺃﻭﺍﺋﻞ ﻣﺎ ﻛﺘﺒﻪ‪) :‬ﺍﻹﺳﻼﻡ ﻭﺍﻻﺳﺘﺒﺪﺍﺩ ﺍﻟﺴﻴﺎﺳﻲ( ﻭﻫﻮ ﳏﺎﺿﺮﺍﺕ ﺃﻟﻘﺎﻫﺎ ﰲ ﻣﻌﺘﻘـﻞ ﺍﻟﻄـﻮﺭ ﻋﻠـﻰ‬ ‫ﺍﳌﻌﺘﻘﻠﲔ‪ .‬ﻭﻛﺎﻥ ﺗﻨﺪﻳﺪﻩ ﲟﻦ ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﺍﻟﺸﻮﺭﻯ ﻟﻺﻋﻼﻡ ﻻ ﻟﻺﻟﺰﺍﻡ‪) .‬ﺍﻟﻘﺮﺿﺎﻭﻱ ‪(1995‬‬ ‫"ﻭﺩﻋﻮﺓ ﺍﻟﺸﻴﺦ ﺇﱃ ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻦ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ ﻻ ﺗﻌﲏ ﺃﺧﺬﻫﺎ ﻋﻠﻰ ﺇﻃﻼﻗﻬﺎ‪ ,‬ﻓﻬﻮ ﻳﻔﺮﻕ ﺑﲔ‬ ‫ﺍﻟﻮﺳﺎﺋﻞ ﻭﺍﻷﻫﺪﺍﻑ ﻭﺑﲔ ﺍﻟﻀﻤﺎﻧﺎﺕ ﻭﺍﳌﺒﺎﺩﺉ‪ .‬ﻭﳍﺬﺍ ﻳﻌﻴﺐ ﻋﻠﻰ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ ﺃ‪‬ﺎ ﺗﺒﻴﻊ ﺍﳌﻨﻜﺮﺍﺕ ﻭﻻ‬ ‫ﺗﻘﻒ ﻋﻨﺪ ﺣﺪﻭﺩ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪ .‬ﻳﻘﻮﻝ ﺍﻟﺸﻴﺦ‪ " :‬ﺇﻧﲏ ﺃﺅﻣﻦ ﺑﺎﻟﺸﻮﺭﻯ ﻭﺃﺯﺩﺭﻱ ﺍﻻﺳﺘﺒﺪﺍﺩ ﺍﻟﺴﻴﺎﺳﻲ‬ ‫ﻣﻦ ﺃﻋﻤﺎﻕ ﻗﻠﱯ ﻭﺃﺭﺩ ﺇﻟﻴﻪ ﺃﻏﻠﺐ ﻫﺰﺍﺋﻢ ﺃﻣﺘﻨﺎ ﺧﻼﻝ ﺗﺎﺭﳜﻬﺎ‪ ..‬ﻭﺃﺭﻣﻖ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ ﺍﻟﻐﺮﺑﻴـﺔ ﻓﺄﺣـﺴﺪ‬

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‫ﺃﺻﺤﺎ‪‬ﺎ ﻋﻠﻰ ﻣﻨﺎﻗﺸﺔ ﺍﻵﺭﺍﺀ ﲝﺮﻳﺔ ﻭﻋﻠﻰ ﺍﺳﺘﻜﺎﻧﺔ ﺍﳊﻜﺎﻡ ﻟﻠﺤﻖ ﻭﻋﻠﻰ ﺍﻋﺘﺰﺍﺯ ﺍﻷﻓﺮﺍﺩ ﺑﻜﺮﺍﻣﺘـﻬﻢ‪,‬‬ ‫ﻭﻛﻨﺖ ﺃﳘﺲ ﰲ ﻧﻔﺴﻲ‪ :‬ﺃﻣﺎ ﳚﺊ ﻳﻮﻡ ﻳﻈﻔﺮ ﻓﻴﻪ ﺍﳌﺴﻠﻤﻮﻥ ﲟﺜﻞ ﻫﺬﻩ ﺍﻟﻨﻌﻤﺔ؟‪) .‬ﺍﻟﻘﺮﺿﺎﻭﻱ ‪(1995‬‬ ‫ﺍﻟﻌﻨﺼﺮ ﺍﻟﺮﺍﺑﻊ‪ :‬ﲢﺮﻳﺮ ﺍﳌﺮﺃﺓ ﻭﺍﻷﺳﺮﺓ‬ ‫ﻳﻘﻮﻝ ﺍﻟﺪﻛﺘﻮﺭ ﻳﻮﺳﻒ ﺍﻟﻘﺮﺿﺎﻭﻱ‪" :‬ﺍﳌﺮﺃﺓ ﻧﺼﻒ ﺍﻟﻮﺟﻮﺩ ﺍﻟﺒﺸﺮﻱ ﺇﻥ ﱂ ﺗﻜﻦ ﺃﻛﺜـﺮ ‪ ,‬ﻭﻫـﻲ‬ ‫ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺮﺟﻞ ﺃﻣﻪ ﻭﺍﺑﻨﺘﻪ ﻭﺃﺧﺘﻪ ﻭﺯﻭﺟﻪ ﻭﻋﻤﺘﻪ ﻭﺧﺎﻟﺘﻪ‪ .‬ﻭﻻ ﻗﻴﺎﻡ ﻟﻠﺤﻴﺎﺓ ﺍﻟﺒﺸﺮﻳﺔ ﺇﻻ ﺑﺎﳉﻨﺴﲔ‪ .‬ﻓﻼ‬ ‫ﺑﺪ ﺃﻥ ﻳﻨﻬﻀﺎ ﺑﻌﺒﺌﻬﻤﺎ ﻣﻌﺎ ﻭﻓﻘﺎ ﻟﻔﻄﺮﺓ ﺍﷲ ﺍﻟﱵ ﻓﻄﺮ ﻋﻠﻴﻬﺎ ﺍﻟﻨﺎﺱ ﻭﻫﺪﺍﻳﺔ ﺍﻟﺴﻤﺎﺀ ﺍﻟﱵ ﺃﻭﺣﻰ ‪‬ﺎ ﺍﷲ ﻋﺰ‬ ‫ﻭﺟﻞ‪ .‬ﻭﱂ ﺃﺭﻯ ﻣﻦ ﺍﳌﻔﻜﺮﻳﻦ ﺍﻹﺳﻼﻣﻴﲔ ﻣﻦ ﺍﻫﺘﻢ ﺑﺄﻣﺮ ﺍﳌﺮﺃﺓ ﻭﺇﻧﺼﺎﻓﻬﺎ ﻣﺜﻞ ﺍﻟﺸﻴﺦ ﺍﻟﻐﺰﺍﱄ‪ .‬ﻭﻫـﻮ‬ ‫ﻳﺮﻳﺪ ﺃﻥ ﳛﺮﺭ ﺍﳌﺮﺃﺓ ﻣﻦ ﺍﻟﺘﻘﺎﻟﻴﺪ ﺍﻟﺪﺧﻴﻠﺔ ﻋﻠﻰ ﺍﻹﺳﻼﻡ‪:‬‬ ‫‪ .1‬ﺍﻟﺘﻘﺎﻟﻴﺪ ﺍﳌﻮﺭﻭﺛﺔ ﻣﻦ ﻋﻬﻮﺩ ﺍﻻﳓﻄﺎﻁ ﰲ ﺍﳊﻀﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ‪ ,‬ﺣﻴـﺚ ﺍﺧﺘﻔـﺖ ﺍﻟﺘﻌـﺎﻟﻴﻢ‬ ‫ﺍﻟﺼﺤﻴﺤﺔ ﺍﻟﱵ ﺟﺎﺀﺕ ‪‬ﺎ ﺍﻟﻨﺒﻮﺓ ﺍﳍﺎﺩﻳﺔ ﻟﺘﺤﻞ ﳏﻞ ﺗﻘﺎﻟﻴﺪ ﺻﻨﻌﺘﻬﺎ ﺃﻭﻫﺎﻡ ﺍﻟﺒﺸﺮ ﻭﺃﻫﻮﺍﺅﻫﻢ "‬ ‫ﻭﻣﻦ ﺃﺿﻞ ﳑﻦ ﺍﺗﺒﻊ ﻫﻮﺍﻩ ﺑﻐﲑ ﻫﺪﻯ ﻣﻦ ﺍﷲ" )ﺍﻟﻘﺼﺺ‪(50 :‬‬ ‫‪ .2‬ﺍﻟﺘﻘﺎﻟﻴﺪ ﺍﻟﻮﺍﻓﺪﺓ ﻣﻊ ﺍﻟﻐﺰﻭ ﺍﻟﻔﻜﺮﻱ ﻭﺍﻻﺳﺘﻌﻤﺎﺭ ﺍﻟﺜﻘﺎﰲ‪ ,‬ﻭﻫﻲ ﺗﻘﺎﻟﻴﺪ ﻣﻨﺎﻗﻀﺔ ﻟﺘﻠﻚ ﺍﻟﺘﻘﺎﻟﻴـﺪ‬ ‫ﺍﻟﺒﺎﻟﻴﺔ‪ ,‬ﺗﻠﻚ ﺗﺮﻳﺪ ﺃﻥ ﺗﺴﺠﻨﻬﺎ ﻭﻫﺬﻩ ﺗﺮﻳﺪ ﺃﻥ ﺗﻌﺮﻳﻬﺎ‪ .‬ﻭﻛﻠﺘﺎﳘﺎ ﺿـﺪ ﺍﻟﻔﻄـﺮﺓ ﻭﺍﻟـﻮﻱ‪.‬‬ ‫)ﺍﻟﻘﺮﺿﺎﻭﻱ ‪(1995‬‬ ‫ﻭﻗﺪ ﲡﻠﻰ ﻫﺬﺍ ﺍﻟﻌﻨﺼﺮ ﺍﻹﺻﻼﺣﻲ ﰲ ﻛﺜﲑ ﺟﺪﺍ ﳑﺎ ﻛﺘﺒﻪ ﺍﻟﺸﻴﺦ ﺍﺑﺘﺪﺍﺀ ﻣﻦ ﻛﺘﺎﺑﻪ )ﻣﻦ ﻫﻨـﺎ‬ ‫ﻧﻌﻠﻢ( ﺇﱃ ﻛﺘﺎﺏ )ﺍﻟﺴﻨﺔ ﺑﲔ ﺃﻫﻞ ﺍﻟﻔﻘﻪ ﻭﺃﻫﻞ ﺍﳊﺪﻳﺚ(‪ ,‬ﰒ ﻛﺘﺎﺏ )ﻗﻀﺎﻳﺎ ﺍﳌﺮﺃﺓ ﺑﲔ ﺍﻟﺘﻘﺎﻟﻴﺪ ﺍﻟﺮﺍﻛﺪﺓ‬ ‫ﻭﺍﻟﻮﺍﻓﺪﺓ‪.‬‬ ‫ﻭﻳﻘﻮﻝ ﺍﻟﺸﻴﺦ ﺍﻟﻐﺰﺍﱄ ﲢﺖ ﻋﻨﻮﺍﻥ‪ :‬ﺍﻹﺳﻼﻡ ﻛﺮﻡ ﺍﳌﺮﺃﺓ " ﻭﺑﺎﺳﻢ ﺍﳊﺠﺎﺏ ﻗﺎﻣﺖ ﺗﻘﺎﻟﻴـﺪ‬ ‫ﺗﺰﺩﺭﻱ ﺍﳌﺮﺃﺓ ﻭﺗﺆﺧﺮﻫﺎ ﻭﺗﺮﻓﺾ ﻣﻨﺤﻬﺎ ﺍﳊﻘﻮﻕ ﺍﳌﺎﺩﻳﺔ ﻭﺍﻷﺩﺑﻴﺔ ﺍﻟﱵ ﺃﻗﺮﻫﺎ ﳍـﺎ ﺍﻹﺳـﻼﻡ ﻓﻤﺎﺗـﺖ‬ ‫ﺇﻧﺴﺎﻧﻴﺘﻬﺎ ﻋﻠﻰ ﻣﺮ ﺍﻟﻘﺮﻭﻥ ﻭﺗﻮﱃ ﻛﱪ ﺫﻟﻚ ﻛﻠﻪ ﻣﺘﺪﻳﻨﻮﻥ ﺟﻬﻠﺔ ﳛﺴﺒﻮﻥ ﺍﻟﺘﻘـﻮﻯ ﲡﻬﻴـﻞ ﺍﳌـﺮﺃﺓ‬ ‫ﻭﺇﺫﻻﳍﺎ‪.‬‬

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‫ﺇﻥ ﺃﻱ ﻣﻄﺎﻟﻊ ﻟﻠﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺍﻟﺴﻨﻦ ﺍﻟﺼﺤﺎﺡ ﻳﺮﻯ ﺍﳌﺮﺃﺓ ﺟﺰﺀﺍ ﺣﻴﺎ ﻣﻦ ﳎﺘﻤﻊ ﺣﻲ‪ ,‬ﻓﻬﻲ‬ ‫ﺗﺘﻌﻠﻢ ﻭﺗﺘﻌﺒﺪ ﻭﺗﺄﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺗﻨﻬﻰ ﻋﻦ ﺍﳌﻨﻜﺮ ﻭﲡﺎﻫﺪ – ﺇﺫﺍ ﺷﺎﺀﺕ‪ -‬ﰲ ﺍﻟﱪ ﻭﺍﻟﺒﺤﺮ ﻭﺗﺆﺧﺬ ﻣﻨﻬﺎ‬ ‫ﺍﻟﺒﻴﻌﺔ ﻋﻠﻰ ﻣﻌﺎﻗﺪ ﺍﻹﳝﺎﻥ ﻭﺍﻷﺧﻼﻕ ﻭﺗﻌﺎﺭﺽ ﺍﳊﻜﻢ ﺃﻭ ﺗﺆﻳﺪﻩ‪ ..‬ﺍﱁ ﻭﺩﺧﻞ ﺍﻟﺘﺤﺮﻳﻒ ﻋﻠﻰ ﺗﻌﺎﻟﻴﻤﻨﺎ‬ ‫ﻭﺗﻘﺎﻟﻴﺪﻧﺎ‪ ,‬ﻓﺈﺫﺍ ﺍﳌﺮﺃﺓ ﻛﻞ ﻋﻠﻰ ﻣﻮﻻﻩ ﺃﻳﻨﻤﺎ ﻳﻮﺟﻪ ﻻ ﻳﺄﺕ ﲞﲑ!!‬ ‫ﻭﻗﺎﻝ ﱄ ﺻﺪﻳﻖ‪ :‬ﺇﻧﻪ ﻋﻨﺪﻣﺎ ﺃﻣﺮ ﺍﳌﻠﻚ ﻓﻴﺼﻞ ﺑﺘﻌﻠﻴﻢ ﺍﻟﺒﻨﺎﺕ ﲢﻮﻟﺖ ﺃﺳﺮ ﻋﻦ ﺍﻟﺒﻠﺪ ﺍﻟﺬﻱ ﺃﻧﺸﺌﺖ‬ ‫ﻓﻴﻪ ﺃﻭﻝ ﻣﺪﺭﺳﺔ ! ﻭﻛﺮﻫﺖ ﺃﻥ ﺗﺮﻯ ﻫﺬﻩ ﺍﻟﺒﺪﻋﺔ ﺍﳌﻨﻜﺮﺓ !‬ ‫ﻭﻻ ﻳﺰﺍﻝ ﻧﻔﺮ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻟﺪﻳﻦ ﻳﻜﺮﻫﻮﻥ ﻭﺟﻪ ﺍﳌﺮﺃﺓ ﻭﳛﻤﻠﻨﻬﺎ ﻣﺴﺌﻮﻟﻴﺔ ﺧﺮﻭﺝ ﺁﺩﻡ ﻣﻦ ﺍﳉﻨﺔ‬ ‫ﻛﻤﺎ ﺯﻋﻢ ﺍﻟﻴﻬﻮﺩ ﰲ ﻛﺘﺒﻬﻢ ! ﻭﻳﺮﻭﻥ ﺍﻟﺪﻳﻦ ﺇﻣﺴﺎﻙ ﺍﻟﻨﺴﺎﺀ ﰲ ﺍﻟﺒﻴﻮﺕ ﺣﱴ ﻳﺘﻮﻓﺎﻫﻦ ﺍﳌﻮﺕ ﻭﺣﺮﻣﺎ‪‬ﻢ‬ ‫ﻣﻦ ﺃﻱ ﻧﺸﺎﻁ ﻋﺎﻡ )ﺍﻟﺸﻴﺦ ﺍﻟﻐﺰﺍﱄ ‪(1988‬‬ ‫ﺍﻟﻌﻨﺼﺮ ﺍﳋﺎﻣﺲ‪ :‬ﳏﺎﺭﺑﺔ ﺍﻟﺘﺪﻳﻦ ﺍﳌﻐﻠﻮﻁ‬ ‫" ﻛﺎﻥ ﻣﻦ ﺃﻫﻢ ﻣﻈﺎﻫﺮ ﺍﻹﺻﻼﺡ ﻭﺍﻟﺘﺠﺪﻳﺪ ﺍﻟﱵ ﻭﺟﻪ ﺇﻟﻴﻬﺎ ﺍﻟﻐﺰﺍﱄ ﻓﻜﺮﻩ ﻭﻗﻠﻤﻪ ﻭﺑﻴﺎﻧﻪ‪ :‬ﺗﺼﺤﻴﺢ‬ ‫ﺍﳌﻔﺎﻫﻴﻢ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﱵ ﻏﻠﻂ ﺍﻟﻨﺎﺱ ﰲ ﺗﺼﻮﺭﻫﺎ ﻭﺃﺳﺎﺀﻭﺍ ﰲ ﺗﺼﻮﻳﺮﻫﺎ‪ .‬ﻭﻣﻦ ﺫﻟﻚ ﻣﻔﻬﻮﻡ ﺍﻟﻌﺒـﺎﺩﺓ‪.‬‬ ‫ﻭﻟﻌﻞ ﻣﻦ ﺃﺑﻠﻎ ﻣﺎ ﻛﺘﺒﻪ ﰲ ﺫﻟﻚ ﻣﺎ ﺟﺎﺀ ﰲ ﻛﺘﺎﺑﻪ )ﻣﺸﻜﻼﺕ ﰲ ﻃﺮﻳﻖ ﺍﳊﻴﺎﺓ ﺍﻹﺳﻼﻣﻴﺔ( ﺇﺫ ﻳﻘـﻮﻝ‪:‬‬ ‫ﻋﻨﺪﻣﺎ ﻧﻨﻈﺮ ﺇﱃ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺍﻟﺴﻤﺎﻭﻳﺔ ﳒﺪ ﺃﺩﺍﺀﻫﺎ ﰲ ﺍﻟﻴﻮﻡ ﻭﺍﻟﻠﻴﻠﺔ ﻻ ﻳﺴﺘﻐﺮﻕ ﻧﺼﻒ ﺳـﺎﻋﺔ ‪ ,‬ﻭﳒـﺪ‬ ‫ﺗﻌﺎﻟﻴﻤﻬﺎ ﺗﺴﺘﻐﺮﻕ ﺻﻔﺤﺔ ﺃﻭ ﺻﻔﺤﺘﲔ‪ ,‬ﻭﻳﺒﻘﻰ ﺍﻟﺰﻣﺎﻥ ﺑﻌﺪ ﺫﻟﻚ ﻭﺍﺳﻌﺎ ﻭﺍ‪‬ﺎﻝ ﺭﺣﺒﺎ ﻟﻔﻬـﻢ ﺍﳊﻴـﺎﺓ‬ ‫ﻭﺍﻛﺘﺸﺎﻑ ﻃﺎﻗﺎ‪‬ﺎ ﻭﺗﺴﺨﲑﻫﺎ ﻛﻼ ﻭﺟﺰﺀﺍ ﳋﺪﻣﺔ ﺍﻟﺪﻳﻦ‪.‬‬ ‫ﻭﻛﻞ ﺟﻬﺪ ﻳﺒﺬﻝ ﰲ ﺫﻟﻚ ﻳﺴﻤﻰ ﺷﺮﻋﺎ ﻋﻤﻼ ﺻﺎﳊﺎ ﻭﺟﻬﺎﺩﺍ ﻣﱪﻭﺭﺍ ﻭﺿﻤﻴﻤﺔ ﺇﱃ ﺍﻷﳝﺎﻥ‬ ‫ﺗﺆﻫﻞ ﺍﳌﺮﺀ ﻟﺮﺿﻮﺍﻥ ﺍﷲ‪" ..‬ﻓﻤﻦ ﻳﻌﻤﻞ ﻣﻦ ﺍﻟﺼﺎﳊﺎﺕ ﻭﻫﻮ ﻣﺆﻣﻦ ﻓﻼ ﻛﻔﺮﺍﻥ ﻟﺴﻌﻴﻪ ﻭﺇﻧﺎ ﻟﻪ ﻛﺎﺗﺒﻮﻥ"‬ ‫)ﺍﻷﻧﺒﻴﺎﺀ‪(94 :‬‬

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‫ﻭﻣﻦ ﺍﳌﺴﺘﺤﻴﻞ ﺇﻗﺎﻣﺔ ﳎﺘﻤﻊ ﻧﺎﺟﺢ ﺍﻟﺮﺳﺎﻟﺔ ﺇﺫﺍ ﻛﺎﻥ ﺃﺻﺤﺎﺑﻪ ﺟﻬﺎﻻ ﺑﺎﻟﺪﻧﻴﺎ ﻋﺠﺰﺓ ﰲ ﺍﳊﻴﺎﺓ‪,‬‬ ‫ﻭﺍﻟﺼﺎﳊﺎﺕ ﺍﳌﻄﻠﻮﺑﺔ ﺗﺼﻨﻌﻬﺎ ﻓﺄﺱ ﺍﻟﻔﻼﺡ ﻭﺇﺑﺮﺓ ﺍﳋﻴﺎﻁ ﻭﻗﻠﻢ ﺍﻟﻜﺎﺗﺐ ﻭﻣﺸﺮﻁ ﺍﻟﻄﺒﻴﺐ ﻭﻗـﺎﺭﻭﺭﺓ‬ ‫ﺍﻟﺼﻴﺪﱄ‪ ,‬ﻭﻳﺼﻨﻌﻬﺎ ﺍﻟﻐﻮﺍﺹ ﰲ ﲝﺮﻩ ﻭﺍﻟﻄﻴﺎﺭ ﰲ ﺟﻮﻩ ﻭﺍﻟﺒﺎﺣﺚ ﰲ ﻣﻌﻤﻠﻪ ﻭﺍﶈﺎﺳـﺐ ﰲ ﺩﻓﺘـﺮﻩ‪,‬‬ ‫ﻳﺼﻨﻌﻬﺎ ﺍﳌﺴﻠﻢ ﺻﺎﺣﺐ ﺍﻟﺮﺳﺎﻟﺔ ﻭﻫﻮ ﻳﺒﺎﺷﺮ ﻛﻞ ﺷﺊ ﻭﳚﻌﻞ ﻣﻨﻪ ﺃﺩﺍﺓ ﻟﻨﺼﺮﺓ ﺭﺑﻪ ﻭﺇﻋﻼﺀ ﻛﻠﻤﺘﻪ‪ .‬ﻭﺇﻧﻪ‬ ‫ﻟﻔﺸﻞ ﺩﻓﻌﻨﺎ ﲦﻨﻪ ﺑﺎﻫﻈﺎ ﻋﻨﺪﻣﺎ ﺧﺒﻨﺎ ﰲ ﻣﻴﺎﺩﻳﻦ ﺍﳊﻴﺎﺓ ﻭﺣﺴﺒﻨﺎ ﺃﻥ ﻣﺜﻮﺑﺔ ﺍﷲ ﰲ ﻛﻠﻤﺖ ﺗﻘﺎﻝ ﻭﻣﻈﺎﻫﺮ‬ ‫ﺗﻘﺎﻡ!‪) .‬ﺍﻟﻘﺮﺿﺎﻭﻱ ‪(1995‬‬ ‫" ﻭﻻ ﻳﻐﻴﺐ ﻋﻨﺎ ﻧﻈﺮﺓ ﺍﻟﻐﺰﺍﱄ ﺍﻟﺸﻤﻮﻟﻴﺔ ﺍﳌﺘﻮﺍﺯﻧﺔ ﻟﻺﺳﻼﻡ ﺇﺫ ﻳﻘﻮﻝ‪" :‬ﺍﻟـﺬﻱ ﺃﺗـﺼﻮﺭﻩ ﺃﻥ‬ ‫ﺗﻌﺎﻟﻴﻢ ﺍﻹﺳﻼﻡ ﻟﻨﺴﻴﺞ ﻣﺘﺸﺎﺑﻚ ﻣﻠﺘﺤﻢ ﺑﻌﻀﻪ ﻣﻊ ﺑﻌﻀﻪ ﺍﻵﺧﺮ‪ ,‬ﲣﺘﻠﻂ ﻓﻴﻪ ﺍﻟﻌﻘﻴﺪﺓ ﻣﻊ ﺍﻟﻌﺒﺎﺩﺓ ﻣـﻊ‬ ‫ﺍﻷﺧﻼﻕ‪ ,‬ﻣﻊ ﺃﻧﻮﺍﻉ ﺍﳌﻌﺎﻣﻼﺕ ﺍﳌﺨﺘﻠﻔﺔ"‪) .‬ﺍﻟﺸﻴﺦ ﺍﻟﻐﺰﺍﱄ ‪(1991‬‬ ‫ﻭﻳﻘﻮﻝ ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ‪" :‬ﻭﻣﻨﺬ ﺑﺪﺃﺕ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺍﻹﳝﺎﻥ ﺃﺭﻛﺎﻥ ﻭﻧﻮﺍﻓﻞ ﻭﺃﺻـﻮﻝ‬ ‫ﻭﻓﺮﻭﻉ ﻭﺃﻋﻤﺎﻝ ﻗﻠﺒﻴﺔ ﻭﺃﻋﻤﺎﻝ ﺟﺴﻤﻴﺔ! ﻭﺍﻟﺬﻱ ﳛﺪﺙ ﻋﻨﺪ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﺃﻥ ﺟﺰﺀﺍ ﻣﺎ ﻣﻦ ﺍﻹﺳﻼﻡ ﳝﺘﺪ‬ ‫ﻋﻠﻰ ﺣﺴﺎﺏ ﺑﻘﻴﺔ ﺍﻷﺟﺰﺍﺀ ﻛﻤﺎ ﲤﺘﺪ ﺍﻷﻭﺭﺍﻡ ﺍﳋﺒﻴﺜﺔ ﻋﻠﻰ ﺣﺴﺎﺏ ﺑﻘﻴﺔ ﺍﳋﻼﻳﺎ ﻓﻴﻬﻠﻚ ﺍﳉﺴﻢ ﻛﻠـﻪ‪.‬‬ ‫)ﺍﻟﺸﻴﺦ ﺍﻟﻐﺰﺍﱄ ‪(1990‬‬ ‫ﺍﻟﻌﻨﺼﺮ ﺍﳋﺎﻣﺲ‪ :‬ﲢﺮﻳﺮ ﺍﻷﻣﺔ ﻭﺗﻮﺣﻴﺪﻫﺎ‬ ‫ﻭﻳﻌﺪ "ﲢﺮﻳﺮ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺗﻮﺣﻴﺪﻫﺎ ﻣﻦ ﺃﻫﻢ ﺟﻮﺍﻧﺐ ﺍﻹﺻﻼﺡ ﻟﺪﻱ ﺍﻟﻐﺰﺍﱄ‪ ,‬ﻭﳍﺬﺍ ﻗـﺎﻭﻡ‬ ‫ﺍﻟﻐﺰﺍﱄ ﺍﻻﺳﺘﻌﻤﺎﺭ ﺳﻮﺍﺀ ﲤﺜﻞ ﰲ ﺍﺣﺘﻼﻝ ﻋﺴﻜﺮﻱ ﺃﻡ ﰲ ﺗﺴﻠﻂ ﺳﻴﺎﺳﻲ ﺃﻡ ﰲ ﲢﻜﻢ ﺍﻗﺘﺼﺎﺩﻱ ﺃﻡ ﰲ‬ ‫ﻏﺰﻭ ﻓﻜﺮﻱ ﺃﻭ ﺗﻌﻠﻴﻤﻲ ﺃﻭ ﺇﻋﻼﻣﻲ ﺃﻭ ﺍﺟﺘﻤﺎﻋﻲ‪) .‬ﺍﻟﻘﺮﺿﺎﻭﻱ ‪(1995‬‬ ‫ﻭﻗﻒ ﺍﻟﺸﻴﺦ ﺑﻘﻠﻤﻪ ﻭﻟﺴﺎﻧﻪ ﻣﻊ ﻗﻀﺎﻳﺎ ﺍﳌﺴﻠﻤﲔ ﰲ ﺍﻟﻌﺎﱂ ﻭﻣﻊ ﺍﻹﺳﻼﻡ ﰲ ﻛـﻞ ﻣﻜـﺎﻥ‪:‬‬ ‫ﺍﻹﺳﻼﻡ ﺍﳉﺮﻳﺢ ﰲ ﺍﳊﺒﺸﺔ‪ ,‬ﺍﻹﺳﻼﻡ ﺍﳌﻘﺎﺗﻞ ﰲ ﻛﺸﻤﲑ ﻭﺍﻟﻔﻠﺒﲔ‪ ,‬ﺍﻹﺳﻼﻡ ﺍﳌﻘﺎﻭﻡ ﰲ ﻓﻠﺴﻄﲔ‪ ..‬ﻭﰲ‬ ‫ﺍﻟﺒﻮﺳﻨﺔ ﻭﺍﳍﺮﺳﻚ‪ ..‬ﺍﻹﺳﻼﻡ ﺍﻟﺼﺎﻣﺪ ﰲ ﺇﻧﺪﻭﻧﻴـﺴﻴﺎ‪ ,‬ﻭﰲ ﺑـﻨﺠﻼﺩﻳﺶ ﻭﰲ ﺁﺳـﻴﺎ ﻭﰲ ﻧﻴﺠﲑﻳـﺎ‬ ‫ﻭﺍﻟﺼﻮﻣﺎﻝ ﰲ ﺇﻓﺮﻳﻘﻴﺎ‪ :‬ﺃﻣﺎﻡ ﻣﻮﺟﺎﺕ ﺍﻟﺘﻨﺼﲑ ﻭﺍﻟﻌﻠﻤﺎﻧﻴﺔ‪ ,‬ﺍﻹﺳﻼﻡ ﺍﻟﺬﻱ ﻳﻘﺎﻭﻡ ﺍﻟﺘﻐﺮﻳﺐ ﻭﺍﻟﻌﻠﻤﻨـﺔ ﰲ‬ ‫ﺗﺮﻛﻴﺔ ﻭﰲ ﺍﻟﺒﻼﺩ ﺍﻟﻌﺮﺑﻴﺔ‪.‬‬

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‫"ﻟﻘﺪ ﻭﻗﻒ ﺍﻟﺸﻴﺦ ﻣﻊ ﻛﻞ ﻗﻀﺎﻳﺎ ﺍﳌﺴﻠﻤﲔ‪ ,‬ﲝﻴﺚ ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﻧﻘﻮﻝ ﺇﻧﻪ )ﳏـﺎﻣﻲ ﺍﻷﻣـﺔ‬ ‫ﺍﻹﺳﻼﻣﻴﺔ( ﺣﻴﺜﻤﺎ ﻛﺎﻥ ﳍﺎ ﻗﻀﻴﺔ‪) ".‬ﺍﻟﻘﺮﺿﺎﻭﻱ ‪(1995‬‬ ‫" ﻭﻳﺮﻯ ﺍﻟﺸﻴﺦ ﺃﻥ ﺇﻋﺎﺩﺓ ﺍﳋﻼﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻓﺮﺽ ﻋﲔ ﻋﻠﻰ ﺍﻷﻣﺔ‪ ,‬ﻭﻫﻲ ﻻﺯﻣـﺔ ﺷـﺮﻋﺎ‬ ‫ﻭﻭﺍﻗﻌﺎ ﻟﺘﺒﻠﻴﻎ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﻟﻌﺎﱂ ﻭﲪﺎﻳﺘﻬﺎ ﻭﺍﻟﺪﻓﺎﻉ ﻋﻦ ﺍﳌﺴﺘﻀﻌﻔﲔ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻭﻋﻦ ﻗﻀﺎﻳﺎ ﺍﻹﺳﻼﻡ‬ ‫ﰲ ﺃﳓﺎﺀ ﺍﻟﻌﺎﱂ‪) ".‬ﺍﻟﻘﺮﺿﺎﻭﻱ ‪(1995‬‬ ‫ﺍﻟﻌﻨﺼﺮ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﻟﺘﻘﺪﻡ ﻭﻣﻘﺎﻭﻣﺔ ﺍﻟﺘﺨﻠﻒ‬ ‫ﺇﻥ ﺍﻟﺸﻴﺦ ﺍﻟﻐﺰﺍﱄ ﻣﻦ ﺃﻛﺜﺮ ﻋﻠﻤﺎﺀ ﺍﻟﻌﺼﺮ ﺍﻫﺘﻤﺎﻣﺎ ﺑﺄﻭﺿﺎﻉ ﺍﳌﺴﻠﻤﲔ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴـﺔ‬ ‫ﺩﺍﻋﻴﺎ ﺍﳌﺴﻠﻤﲔ ﺇﱃ ﺍﻟﺘﻔﻮﻕ ﰲ ﻛﻞ ﺍﻟﻌﻠﻮﻡ‪.‬‬ ‫" ﺷﺎﻋﺖ ﻫﺬﻩ ﺍﻟﺪﻋﻮﺓ ﻋﻠﻰ ﻟﺴﺎﻥ ﺍﻟﺸﻴﺦ ﻭﺳﺎﻝ ‪‬ﺎ ﻗﻠﻤﻪ ﰲ ﻛﺘﺐ ﻭﻣﻘﺎﻻﺕ ﻻ ﻳﻜﺎﺩ ﳜﻠﻮ‬ ‫ﻣﻨﻬﺎ ﻛﺘﺎﺏ‪ ,‬ﰒ ﺃﻓﺮﺩﻫﺎ ﺑﺎﻟﺒﺤﺚ ﻭﺍﳌﻨﺎﻗﺸﺔ ﰲ ﻛﺘﺎﺑﻪ‪) :‬ﺳﺮ ﺗﺄﺧﺮ ﺍﻟﻌﺮﺏ ﻭﺍﳌﺴﻠﻤﲔ(‪ .‬ﻭﲤﺘﻠﺊ ﻛﺘﺎﺑﺎﺗﻪ‬ ‫ﺑﺎﻟﺪﻋﻮﺓ ﺇﱃ ﺍﻟﺘﻘﺪﻡ ﻭﳏﺎﺭﺑﺔ ﺍﻟﺘﺨﻠﻒ ﻭﺍﻟﻠﺤﺎﻕ ﲟﻮﻛﺐ ﺍﻟﻌﺎﱂ ﺍﳌﺘﻄﻮﺭ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﺘﻔـﻮﻕ ﰲ ﻋﻠـﻮﻡ‬ ‫ﺍﻟﻜﻮﻥ ﻭﺍﻟﺮﻳﺎﺿﻴﺎﺕ ﻭﺍﺳﺘﺨﺪﺍﻡ ﺍﻟﺘﻜﻨﻮﻟﻮﺟﻴﺎ ﺍﳊﺪﻳﺜﺔ ﻭﺣﺴﻦ ﺍﻹﺩﺍﺭﺓ ﻭﺍﻟﺘﻨﻈﻴﻢ ﻭﺍﻻﻧﺘﻔﺎﻉ ﺑﺄﻗﺼﻰ ﻣـﺎ‬ ‫ﻋﻨﺪ ﺍﻟﻐﺮﺑﻴﲔ ﰲ ﻫﺬﻩ ﺍﳉﻮﺍﻧﺐ ﻭﺍﺟﺘﻨﺎﺏ ﺍﻟﻨﻮﺍﺣﻲ ﺍﻟﺴﻠﺒﻴﺔ ﰲ ﺃﺧﻼﻗﻴﺎ‪‬ﻢ ﻭﺳﻠﻮﻛﻴﺎ‪‬ﻢ‪ ,‬ﻛﺈﻋﺮﺍﺿـﻬﻢ‬ ‫ﻋﻦ ﺍﷲ –ﻋﺰ ﻭﺟﻞ – ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻭﺍﻟﺘﺤﻠﻞ ﺍﳉﻨﺴﻲ‪ ,‬ﻭﲡﻨﻴﺪ ﻃﺎﻗﺎﺕ ﺍﻷﻣﺔ ﲢﺖ ﺭﺍﻳﺔ ﺍﻹﳝﺎﻥ ﻟﻠﻌﻤﻞ‬ ‫ﻭﺍﻹﻧﺘﺎﺝ ﻣﻦ ﺃﺟﻞ ﺍﻟﺘﻘﺪﻡ ﻭﺍﻋﺘﺒﺎﺭ ﺫﻟﻚ ﻟﻮﻧﺎ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺓ ﷲ ﺗﻌﺎﱃ ﻭﺿﺮﺑﺎ ﻣﻦ ﺍﳉﻬـﺎﺩ ﰲ ﺳـﺒﻴﻠﻪ‪".‬‬ ‫)ﺍﻟﻘﺮﺿﺎﻭﻱ ‪(1995‬‬ ‫ﺍﻟﻌﻨﺼﺮ ﺍﻟﺜﺎﻣﻦ‪ :‬ﺗﻨﻘﻴﺔ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ‬ ‫" ﻳﺮﻯ ﺍﻟﺸﻴﺦ ﺃﻥ ﺛﻘﺎﻓﺘﻨﺎ ﰲ ﻃﻮﺭﻫﺎ ﺍﻟﻘﺎﺋﻢ ﲢﻤﻞ ﺃﺧﻼﻃﺎ ﻻ ﺣﺼﺮ ﳍﺎ ﻣﻦ ﺃﻓﻜﺎﺭ ﻭﻣﺬﺍﻫﺐ ﺗﻔﺘﻘﺮ‬ ‫ﺇﱃ ﺍﻟﺘﻤﺤﻴﺺ‪ ,‬ﻭﺗﻔﺮﺽ ﻋﻠﻴﻨﺎ ﺃﻥ ﳕﻴﺰ ﺍﳋﺒﻴﺚ ﻭﺍﻟﻄﻴﺐ ﻭﻫﻨﺎﻙ ﻣﻼﺣﻈﺎﺕ ﺻﺎﺩﻗﺔ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺜﻘﺎﻓـﺔ‬ ‫ﻳﻮﺻﻲ ﺍﻟﺸﻴﺦ ﺑﻮﺟﻮﺏ ﻭﻋﻴﻬﺎ‪ ..‬ﻭﻫﻲ‪ :‬ﺍﻟﺘﻘﻌﺮ ﻓﻴﻤﺎ ﻭﺭﺍﺀ ﺍﳌﺎﺩﺓ‪ ..‬ﺍﻟﺘﻨﻄﻊ ﻓﻴﻤﺎ ﻳﺴﺮﻩ ﺍﷲ –ﻋﺰ ﻭﺟﻞ‪-‬‬ ‫ﺗﻮﺟﻴﻪ ﺍﻟﻀﻌﺎﻑ ﻟﻠﺘﻌﻠﻴﻢ ﺍﻟﺪﻳﲏ‪ ..‬ﻣﻮﻗﻒ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﻓﻠﻢ ﻳﻔﻜﺮﻭﺍ ﰲ ﺍﻟﻜﻮﻥ ﻭﻳﻨﺘﻬﺰﻭﺍ ﻓﺮﺻـﺔ‬ ‫ﺣﻴﺎ‪‬ﻢ ﻋﻠﻰ ﺍﻷﺭﺽ ﻟﻴﻌﺮﻓﻮﺍ ﻋﻈﻤﺔ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪ ,‬ﺑﺪﺭﺍﺳﺔ ﺧﻮﺍﺹ ﺍﳌﺎﺩﺓ ﻭﺍﻟﻘﻮﺍﻧﲔ ﺍﻟﺴﺎﺭﻳﺔ ﺑﲔ ﺷـﱴ‬

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‫ﺍﻟﻌﻨﺎﺻﺮ‪ ..‬ﺿﻌﻒ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻷﺻﻠﻲ‪ ..‬ﻗﺼﻮﺭ ﰲ ﺩﺭﺍﺳﺔ ﺍﻟﺘﺎﺭﻳﺦ‪ ..‬ﻗﺼﻮﺭ ﰲ ﻣﻌﺮﻓﺔ ﺍﻟﻔﻘﻪ ﻭﺍﻟﺘـﺸﺮﻳﻊ‪..‬‬ ‫ﻗﺼﺮ ﺍﻟﺒﺎﻉ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻜﻮﻧﻴﺔ ﻭﺍﻹﻧﺴﺎﻧﻴﺔ‪ ..‬ﻏﺮﺑﻠﺔ ﺍﻟﺘﺮﺍﺙ ﺍﻟﺼﻮﰲ "‪) .‬ﺍﻟﻘﺮﺿﺎﻭﻱ ‪(1995‬‬ ‫ﺍﻟﻌﻨﺼﺮ ﺍﻟﺘﺎﺳﻊ‪ :‬ﺗﺮﺷﻴﺪ ﺍﻟﺼﺤﻮﺓ‬ ‫ﻋﲏ ﺍﻟﺸﻴﺦ ﺍﻟﻐﺰﺍﱄ ﺑﺎﻟﺼﺤﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻳﻌﺘﱪ ﻭﺍﺣﺪﺍ ﻣﻦ ﺃﺑﺮﺯ ﺃﺑﻨﺎﺋﻬﺎ‪ ,‬ﻋﲏ ﺑﺒﻌﺜﻬﺎ ﻛﻤـﺎ ﻋـﲏ‬ ‫ﺑﺘﺮﺷﻴﺪﻫﺎ ﺣﱴ ﻻ ‪‬ﺪﻡ ﻣﻦ ﺍﻟﺪﺍﺧﻞ ﺃﻭ ﺗﻀﺮﺏ ﻣﻦ ﺍﳋﺎﺭﺝ‪.‬‬ ‫ﻟﻘﺪ ﺭﺳﻢ ﺍﻟﻐﺰﺍﱄ ﺑﻌﺾ ﺍﳌﻌﺎﱂ ﺍﻟﺮﺋﻴﺴﻴﺔ ﻟﻠﺼﺤﻮﺓ ﺍﳌﻨﺸﻮﺩﺓ ﻛﻤﺎ ﻳﻠﻲ‪:‬‬ ‫ﺃﻭﻻ‪ :‬ﻳﻌﻮﺩ ﺍﻟﻮﻻﺀ ﻟﻺﺳﻼﻡ ﻭﻳﺴﺘﻌﻠﻦ ﺍﻻﻧﺘﻤﺎﺀ ﺇﻟﻴﻪ‪.‬‬ ‫ﺛﺎﻧﻴﺎ‪ :‬ﺍﻟﻮﻻﺀ ﺍﻟﺸﻜﻠﻲ ﻟﻺﺳﻼﻡ ﳐﺎﺩﻋﺔ ﳏﻘﻮﺭﺓ‬ ‫ﺛﺎﻟﺜﺎ‪ :‬ﻳﻘﺼﻰ ﻣﻦ ﻣﻴﺪﺍﻥ ﺍﻟﺘﺪﻳﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺬﻳﻦ ﳛﺮﻗﻮﻥ ﺍﻟﺒﺨﻮﺭ ﺑﲔ ﺃﻳﺪﻱ ﺍﻟـﺴﺎﺳﺔ ﺍﳌﻨﺤـﺮﻓﲔ‬ ‫ﻭﻳﺰﻳﻨﻮﻥ ﳍﻢ ﳎﻮ‪‬ﻢ ﻭﻧﻜﻮﺻﻬﻢ‪.‬‬ ‫ﺭﺍﺑﻌﺎ‪ :‬ﺍﻟﺪﻓﺎﻉ ﻋﻦ ﺍﻟﺮﻣﻮﺯ ﻭﺍﻹﻋﻼﻡ ﻓﺪﺍﻓﻊ ﺍﻟﺸﻴﺦ ﺍﻟﻐﺰﺍﱄ ﻋﻦ ﺍﻹﻣﺎﻡ ﺣﺠﺔ ﺍﻹﺳﻼﻡ‪ ,‬ﺃﰊ ﺣﺎﻣـﺪ‬ ‫ﺍﻟﻐﺮﺍﱄ ﻭﲨﺎﻝ ﺍﻟﺪﻳﻦ ﺍﻷﻓﻐﺎﱐ ﻭﳏﻤﺪ ﻋﺒﺪﻩ ﻭﺍﻟﻜﻮﺍﻛﱯ ﻭﺭﺷﻴﺪ ﺭﺿﺎ ﻭﻓﺮﻳﺪ ﻭﺟﺪﻱ ﻭﻏﲑﻫﻢ ﻣﻦ ﺩﻋﺎﺓ‬ ‫ﺍﻹﺻﻼﺡ‪) .‬ﺍﻟﺸﻴﺦ ﺍﻟﻐﺰﺍﱄ ‪1404‬ﻩ(‬ ‫ﺍﻟﻌﻨﺼﺮ ﺍﻟﻌﺎﺷﺮ‪ :‬ﺇﺣﻴﺎﺀ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‬ ‫ﻳﻘﻮﻝ ﺍﻟﺸﻴﺦ ﺍﻟﻐﺰﺍﱄ‪ " :‬ﻟﻘﺪ ﺯﺭﺕ ﺩﻭﻝ ﺍﳋﻠﻴﺞ ﻭﻧﺰﻟﺖ ﺑﻜﺜﲑ ﻣﻦ ﻓﻨﺎﺩﻗﻬـﺎ ﺍﻟﻜـﱪﻯ‬ ‫ﻭﻭﺟﺪﺕ ﺗﻮﺍﺻﻴﺎ ﻏﺮﻳﺒﺎ ﺑﺈﳘﺎﻝ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﺯﺩﺭﺍﺀ ﺍﻟﻨﻄﻖ ‪‬ﺎ‪ !!.‬ﻟﻐﺔ ﺍﻟﺘﺨﺎﻃـﺐ ﺍﻟﻔﺮﻳـﺪﺓ ﻫـﻲ‬ ‫ﺍﻹﳒﻠﻴﺰﻳﺔ‪ .‬ﺍﳍﻨﺪﻱ ﺍﻟﺬﻱ ﺍﺳﺘﻌﻤﺮ ﺍﻹﳒﻠﻴﺰ ﻭﻃﻨﻪ ﻭﻋﻘﻠﻪ ﻻ ﻳﻌﺮﻑ ﻏﲑﻫﺎ ﻭﻫﻮ ﻻ ﳜﺎﻃﺐ ﺍﻟﻌﺮﺏ ﺍﻟﺬﻳﻦ‬ ‫ﻳﻌﻤﻞ ﺑﻔﻨﺎﺩﻗﻬﻢ ﺇﻻ ‪‬ﺎ‪ .‬ﺇﺫﺍ ﺫﻫﺐ ﻋﺮﰊ ﺇﱃ ﻟﻨﺪﻥ ﻭﺟﺐ ﻋﻠﻴﻪ ﻃﻮﻋﺎ ﺃﻭ ﻛﺮﻫﺎ ﺃﻥ ﻳﺘﺤﺪﺙ ﺑﺎﻹﳒﻠﻴﺰﻳﺔ‪.‬‬ ‫ﺃﻣﺎ ﺍﻟﻌﺮﺏ ﰲ ﺑﻼﺩﻫﻢ ﻭﰲ ﺟﺰﻳﺮ‪‬ﻢ – ﻭﻃﻦ ﺍﻟﻌﺮﻭﺑﺔ ﺍﻷﻭﻝ – ﻓﻌﻠﻴﻬﻢ ﺃﻥ ﻳﻨﺘﻘﻠﻮﺍ ﺇﱃ ﺍﻟﻠﻐﺔ ﺍﻹﳒﻠﻴﺰﻳﺔ‬ ‫ﻛﻲ ﻳﻘﻀﻮﺍ ﰲ ﺍﻟﻔﻨﺎﺩﻕ ﺑﻀﻊ ﻟﻴﺎﻝ !! ﺣﱴ ﺇﺫﺍﻋﺔ ﲨﻬﻮﺭﻳﺔ ﻣﺼﺮ ﺍﻟﻌﺮﺑﻴﺔ ﺗﻨﻄﻖ ﺑﺎﻟﻌﺎﻣﻴﺔ ﺍﳍﺎﺑﻄﺔ ﺃﻛﺜﺮ ﳑﺎ‬ ‫ﺗﻨﻄﻖ ﺑﺎﻟﻌﺮﺑﻴﺔ ﺍﻟﻔﺼﺤﻰ‪) .‬ﺍﻟﺸﻴﺦ ﺍﻟﻐﺰﺍﱄ ‪(1990‬‬

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‫ﻳﻘﻮﻝ ﺍﻟﺸﻴﺦ ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ ﺩﻓﺎﻋﺎ ﻋﻦ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﻔﺼﺤﻰ "ﻭﻟﺘﻨﻈﺮ ﺇﱃ ﻫﺬﻩ ﺍﻷﻣﺜﻠﺔ ﻣﻦ‬ ‫ﻓﻘﺪﺍﻥ ﺍﻟﻮﻋﻲ ﰲ ﻣﻴﺪﺍﻥ ﺍﻟﻠﻐﺔ‪ ..‬ﻛﻨﺖ ﺃﲰﻊ ﺍﳌﺬﻳﻌﲔ ﻳﻨﻄﻘﻮﻥ ﻛﻠﻤﺔ "ﺭﺑﺎﻁ" ﻋﺎﺻﻤﺔ ﺍﳌﻐﺮﺏ ﺑﻔـﺘﺢ‬ ‫ﺍﻟﺮﺍﺀ‪ ,‬ﻓﺄﻗﻮﻝ‪ :‬ﺍﻟﻜﻠﻤﺔ ﻛﺠﻬﺎﺩ ﻭﻗﺘﺎﻝ ﺑﺎﻟﻜﺴﺮ‪ ,‬ﻓﻤﺎ ﻫﺬﺍ ﺍﻹﺻﺮﺍﺭ ﻋﻠﻰ ﻓﺘﺤﻬﺎ؟ ﻭﺃﺧـﲑﺍ ﻋﺮﻓـﺖ ﺃﻥ‬ ‫ﺍﻟﻜﻠﻤﺔ ﻳﻜﺘﺒﻬﺎ ﺍﻟﻔﺮﻧﺴﻴﻮﻥ " ‪ "Rabat‬ﻓﺘﻨﺎﺯﻟﻨﺎ ﳓﻦ ﻋﻦ ﻟﻐﺘﻨﺎ ﻭﺗﺒﻌﻨﺎﻫﻢ ﰲ ﺧﻄﺌﻬﻢ!‪) .‬ﺍﻟﺸﻴﺦ ﺍﻟﻐـﺰﺍﱄ‬ ‫‪(1990‬‬ ‫"ﻭﺍﻟﺬﻱ ﺃﻧﺒﻪ ﺇﻟﻴﻪ ﺃﻥ ﺍﻷﺯﻫﺮ ﳚﺐ ﺃﻥ ﻳﺴﺘﻴﻘﻆ ﻭﻳﻮﻗﻆ ﺍﻟﺘﻌـﺼﺐ ﻟﻠﻐـﺔ ﺍﻟﻌﺮﺑﻴـﺔ‬ ‫ﻭﻳﺴﺘﻌﺠﻞ ﻛﻞ ﻣﺎ ﻳﻮﻓﺮ ﳍﺎ ﺍﳊﻤﺎﻳﺔ ﻭﻳﺘﻌﺎﻭﻥ ﻣﻊ ﺍﳌﺆﺳﺴﺎﺕ ﺍﻟﻔﻨﻴﺔ ﳌﻮﺍﺟﻬﺔ ﺍﻟﺘﺨﻠﻒ ﺍﻟﺮﻫﻴـﺐ ﻣـﻦ‬ ‫ﻣﺼﻄﻠﺤﺎﺕ ﺍﻟﻌﻠﻮﻡ ﻭﺃﻟﻔﺎﻅ ﺍﳊﻀﺎﺭﺓ ﻭﻳﺒﲏ ﺣﺼﻮﻧﺎ ﺟﺪﻳﺪﺓ ﲢﺮﺱ ﻟﻐﺔ ﺍﻟﺘﺨﺎﻃﺐ ﻣﻦ ﳍﺠﺎﺕ ﺍﻟﺮﻋﺎﻉ‬ ‫ﻭﻣﻮﺍﺭﻳﺜﻨﺎ ﺍﻷﺩﺑﻴﺔ ﻣﻦ ﻓﻮﺿﻰ ﺍﻟﺘﻐﺮﻳﺐ ﻭﺍﻟﺘﻘﻠﻴﺪ ﺍﻷﻋﻤﻰ‪ .‬ﺇﻥ ﺍﳉﺮﺃﺓ ﻋﻠﻰ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺻﻠﺖ ﺇﱃ ﺣﺪ‬ ‫ﺍﻟﻔﺤﺶ ﻭﺍﻟﺴﻜﻮﺕ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻮﺿﻊ ﻃﺮﻳﻖ ﺇﱃ ﺍﻻﺭﺗﺪﺍﺩ ﻋﻦ ﺩﻳﻦ ﺍﷲ‪) .‬ﺍﻟﺸﻴﺦ ﺍﻟﻐﺰﺍﱄ ‪1404‬ﻩ(‬ ‫ﻭﻣﻦ ﻣﻘﺘﺮﺣﺎﺗﻪ ﺃﻧﻪ ﻳﻄﻠﺐ ﺛﻼﺛﺔ ﺃﺷﻴﺎﺀ ﳏﺪﺩﺓ ﻹﺣﻴﺎﺀ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﳊﻔـﺎﻅ ﻋﻠـﻰ‬ ‫ﻣﻜﺎﻧﺘﻬﺎ‪:‬‬ ‫‪ .1‬ﺗﺄﻟﻴﻒ ﺑﻌﺜﺎﺕ ﻭﲨﺎﻋﺎﺕ ﻟﺘﻌﻠﻴﻢ ﺍﻟﻠﻐﺔ ﻭﺣﺪﻫﺎ ﺩﻭﻥ ﺭﺑﻂ ﻫﺬﺍ ﺍﻟﺘﻌﻠﻴﻢ ﺑﺎﻟﺒﻼﻍ ﺍﻟﺪﻳﲏ‬ ‫‪ .2‬ﺍﳉﺪ ﰲ ﳏﺎﺭﺑﺔ ﺍﻟﻠﻬﺠﺎﺕ ﺍﻟﻌﺎﻣﻴﺔ – ﺩﺍﺧﻞ ﺍﻟﻮﻃﻦ ﺍﻟﻌﺮﰊ‪-‬‬ ‫‪ .3‬ﺇﺣﻴﺎﺀ ﺍﻷﺩﺏ ﺍﻟﻌﺮﰊ ﺍﳋﺎﻟﺺ ﻭﺗﻘﺮﻳﺒﻪ ﻣﻦ ﻃﺒﻴﻌﺔ ﺍﻟﺒﺸﺮ ﻭﺗﺸﺠﻴﻊ ﺍﻟﺸﻌﺮﺍﺀ ﺍ‪‬ﻴـﺪﻳﻦ ﺑـﺸﱴ‬ ‫ﺍﻟﻮﺳﺎﺋﻞ‪.‬‬ ‫ﻭﻗﺒﻞ ﺫﻟﻚ ﻻ ﺑﺪ ﺃﻥ ﺗﻘﻮﻡ ﳎﺎﻣﻊ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﲜﻬﺪ ﳏﺘﺮﻡ ﰲ ﻧﺸﺮ ﺃﻟﻔﺎﻅ ﺍﳊﻀﺎﺭﺓ ﻭﺟﻌﻞ ﺍﻟﻠﻐـﺔ‬ ‫ﺍﻟﻌﺮﺑﻴﺔ ﻟﻐﺔ ﺍﻟﻌﻠﻮﻡ ﺍﳊﺪﻳﺜﺔ "‪).‬ﺍﻟﻘﺮﺿﺎﻭﻱ ‪(1995‬‬ ‫ﻛﻠﻤﺔ ﺧﺘﺎﻡ‬ ‫ﺃﻳﻬﺎ ﺍﻟﺴﺎﺩﺓ‪ ,‬ﺭﺃﻳﻨﺎ ﻓﻴﻤﺎ ﺳﺒﻖ ﺍﳌﺮﺗﻜﺰﺍﺕ ﺍﻷﺳﺎﺳﻴﺔ ﺍﻟﱵ ﻳﺴﺘﻨﺪ ﺇﻟﻴﻬﺎ ﺍﻹﺻﻼﺡ ﻟﺪﻱ ﺍﻟﺸﻴﺦ ﳏﻤﺪ‬ ‫ﺍﻟﻐﺰﺍﱄ ‪ -‬ﺭﲪﻪ ﺍﷲ – ﻭﺍﻟﻌﻨﺎﺻﺮ ﺍﻟﱵ ﻳﻘﻮﻡ ﻋﻠﻴﻬﺎ ﻫﺬﺍ ﺍﻹﺻﻼﺡ ﻭﺍﻟﱵ ﺗﺜﺒﺖ ﺣﻘﺎ ﺗﻜﺎﻣـﻞ ﺃﻓﻜـﺎﺭﻩ‬ ‫ﻭﻧﻈﺮﺍﺗﻪ ﺍﳌﺴﺘﻘﺒﻠﻴﺔ ﻟﻺﺻﻼﺡ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻛﻤﺎ ﺗﺜﺒﺖ ﺃﻥ ﺍﻟﺮﺟﻞ ﻻ ﻳﻘﻞ ﻗﺪﺭﺍ ﻋﻦ ﳎـﺪﺩﻱ ﺍﻹﺳـﻼﻡ‬ ‫ﻭﻗﺎﺋﺪﻱ ﺍﳊﺮﻛﺎﺕ ﺍﻹﺻﻼﺣﻴﺔ ﰲ ﺍﻟﻌﺼﺮ ﺍﳊﺪﻳﺚ‪ ,‬ﻣﻦ ﺃﻣﺜﺎﻝ ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﺍﻷﻓﻐﺎﱐ ﻭﳏﻤـﺪ ﻋﺒـﺪﻩ‬

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‫ﻭﳏﻤﺪ ﺭﺷﻴﺪ ﺭﺿﺎ ﻭﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺑﺎﺩﻳﺲ ﻭﺣﺴﻦ ﺍﻟﺒﻨﺎ ﻭﺍﻟﻘﺎﲰﻲ ﻭﺍﳌﻮﺩﻭﺩﻱ ﻭﺳﻴﺪ ﻗﻄﺐ – ﻭﻛﺜﲑﻳﻦ‬ ‫ﺁﺧﺮﻳﻦ – ﻭﻟﻜﻨﻨﺎ ﻻ ﳕﻠﻚ ﺇﻻ ﺍﻹﻗﺮﺍﺭ ﺑﺄﻥ ﺍﻟﺸﻴﺦ ﰲ ﺗﻘﺪﻳﺮ ﲨﻠﺔ ﺍﻟﻨﺎﻇﺮﻳﻦ ﺃﺑﻌﺪﻫﻢ ﺃﺛﺮﺍ ﻭﺃﻛﺜﺮﻫﻢ ﻧﻔﺎﺫﺍ‬ ‫ﺇﱃ ﻗﻠﻮﺏ ﲨﻬﺮﺓ ﺍﳌﺴﻠﻤﲔ ﰲ ﻫﺬﻩ ﺍﻟﻌﻘﻮﺩ ﺍﳌﺘﺄﺧﺮﺓ ﻣﻦ ﺍﻟﻘﺮﻥ‪ ,‬ﻓﻀﻼ ﻋﻦ ﺍﻟﻘﻄﺎﻉ ﺍﻷﻏﻠﺐ ﻣﻦ ﺍﳌـﻸ‬ ‫ﻣﻨﻬﻢ‪.‬‬ ‫ﻭﺁﺧﺮ ﺩﻋﻮﺍﻧﺎ ﺃﻥ ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪.‬‬ ‫ﺍﳌﺮﺍﺟﻊ‪:‬‬ ‫ﺍﻟﻐﺰﺍﱄ‪ ,‬ﳏﻤﺪ‪1404 .‬ﻩ‪ .‬ﻣﻘﺪﻣﺔ ﻛﺘﺎﺏ ﻋﻠﻞ ﻭﺃﺩﻭﻳﺔ‪1404 .‬ﻩ‪ .‬ﺍﻟﺪﻭﺣﺔ‪ :‬ﺩﺍﺭ ﺍﻟﺪﻋﻮﺓ‬ ‫ﺍﻟﻐﺰﺍﱄ‪ ,‬ﳏﻤﺪ‪1990 .‬ﻡ‪ .‬ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺗﺴﺘﻘﺒﻞ ﻗﺮ‪‬ﺎ ﺍﳋﺎﻣﺲ ﻋﺸﺮ‪ .‬ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﻣﻜﺘﺒﺔ ﻭﻫﺒﺔ‬ ‫ﺍﻟﻐﺰﺍﱄ‪ ,‬ﳏﻤﺪ‪1988 .‬ﻡ‪ .‬ﺩﺳﺘﻮﺭ ﺍﻟﻮﺣﺪﺓ ﺍﻟﺜﻘﺎﻓﻴﺔ ﺑﲔ ﺍﳌﺴﻠﻤﲔ‪ .‬ﺍﳌﻨﺼﻮﺭﺓ‪ :‬ﺩﺍﺭ ﺍﻟﻮﻓﺎﺀ‬ ‫ﺍﻟﻐﺰﺍﱄ‪ ,‬ﳏﻤﺪ‪1991 .‬ﻡ‪ .‬ﻛﻴﻒ ﻧﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻟﻘﺮﺁﻥ ؟‪ .‬ﰲ ﻣﺪﺍﺭﺳﺔ ﺃﺟﺮﺍﻫﺎ ﺍﻷﺳﺘﺎﺫ ﻋﻤﺮ ﻋﺒﻴـﺪ‬ ‫ﺣﺴﻨﺔ‪ .‬ﺍﳌﻨﺼﻮﺭﺓ‪ :‬ﺩﺍﺭ ﺍﻟﻮﻓﺎﺀ‬ ‫ﺩ‪ .‬ﺍﻟﻘﺮﺿﺎﻭﻱ‪ ,‬ﻳﻮﺳﻒ‪1995 .‬ﻡ‪ .‬ﺍﻟﺸﻴﺦ ﺍﻟﻐﺰﺍﱄ ﻛﻤﺎ ﻋﺮﻓﺘﻪ ﺭﺣﻠﺔ ﻧﺼﻒ ﻗﺮﻥ‪ .‬ﺍﳌﻨﺼﻮﺭﺓ‪ :‬ﺩﺍﺭ‬ ‫ﺍﻟﻮﻓﺎﺀ‬ ‫ﻭﺭﻗﺔ ﺩ‪ .‬ﻋﺒﺪﺍ ﺍﳉﺒﺎﺭ ﺳﻌﻴﺪ‪ :‬ﺍﻟﻐﺰﺍﱄ ﻭﻣﻨﻬﺠﻪ ﰲ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻟﺴﻨﺔ‪ .‬ﺍﳌﻨﺸﻮﺭﺓ ﰲ ﻛﺘﺎﺏ ﺍﻟﻌﻄـﺎﺀ‬ ‫ﺍﻟﻔﻜﺮﻱ ﻟﻠﺸﻴﺦ ﳏﻤﺪ ﺍﻟﻐﺰﺍﱄ‪ .‬ﺍﶈﺮﺭ‪ :‬ﻓﺘﺤﻲ ﺣﺴﻦ ﻣﻠﻜﺎﻭﻱ‪1996 .‬ﻩ‪ .‬ﻋﻤﺎﻥ‪ :‬ﺍ‪‬ﻤـﻊ ﺍﳌﻠﻜـﻲ‬ ‫ﻟﺒﺤﻮﺙ ﺍﳊﻀﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ )ﻣﺆﺳﺴﺔ ﺁﻝ ﺍﻟﺒﻴﺖ( ﺹ‪65-64 :‬‬ ‫ﻭﺭﻗﺔ ﺩ‪ .‬ﻋﺰﺕ ﺍﻟﻌﺰﻳﺰﻱ‪ .‬ﻣﻨﻬﺞ ﺍﻟﺸﻴﺦ ﺍﻟﻐﺰﺍﱄ ﰲ ﺩﺭﺍﺳﺔ ﺍﻟﺴﲑﺓ ﺍﻟﻨﺒﻮﻳﺔ ﺍﻟﺸﺮﻳﻔﺔ‪ ,‬ﺍﳌﻨـﺸﻮﺭﺓ ﰲ‬ ‫ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ .‬ﺹ‪93-92 :‬‬ ‫ﻭﺭﻗﺔ ﺩ‪ .‬ﻓﻬﻤﻲ ﺟﺪﻋﺎﻥ‪ .‬ﺍﻟﻌﺎﱂ ﺑﲔ ﺣﺪﻳﻦ‪ .‬ﺍﳌﻨﺸﻮﺭﺓ ﰲ ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪ .‬ﺹ‪135 :‬‬ ‫ﻋﺜﻤﺎﻥ ﺣﺎﺝ ﻃﺎﻟﺐ ﻭﺑﺪﱄ ﻫﺸﺎﻡ ﳏﻤﺪ ﻧﺎﺻﺮ ﻭﳏﻤﺪ ﳏﻤﺪ ﻃﻠﺒﺎ ﺳﻌﻴﺪ‬ ‫‪Fakulti Pengajian Islam‬‬ ‫‪Universiti Kebangsaan Malaysia‬‬

‫ﺍﻷﺳﺲ ﺍﻷﺧﻼﻗﻴﺔ ﻟﻠﻌﻤﻞ ﰲ ﺍﻹﺳﻼﻡ‬ ‫ﺩ‪ .‬ﻋﻔﺎﻑ ﻋﺒﺪ ﺍﻟﻐﻔﻮﺭ ﲪﻴﺪ‬

‫ﺍﳌﻘﺪﻣﺔ‬ ‫ﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻱ ﺃﺭﺳﻞ ﻟﻠﻌﺎﳌﲔ ﺃﻛﻤﻠﻬﻢ ﺃﺧﻼﻗﺎﹰ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺍﳌـﺘﻤﻢ ﳌﻜـﺎﺭﻡ‬ ‫ﺍﻷﺧﻼﻕ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﺗﺒﻌﻪ ﺑﺈﺣﺴﺎﻥ ﺇﱃ ﻳﻮﻡ ﺍﻟﺪﻳﻦ‪.‬‬ ‫ﺇﻥ ﺍﻹﺳﻼﻡ ﺭﺳﺎﻟﺔ ﻗﻴﻢ ﻭﺃﺧﻼﻕ ﺑﺎﻟﺪﺭﺟﺔ ﺍﻷﻭﱃ‪ ،‬ﻭﻛﺎﻧﺖ ﺍﳌﻬﻤﺔ ﺍﻷﻭﱃ ﻟﻠﺮﺳـﻮﻝ )ﺹ(‬ ‫‪275‬‬ ‫ﻛﻤﺎ ﻗﺎﻝ‪ ":‬ﺇﳕﺎ ﺑﻌﺜﺖ ﻷﲤﻢ ﻣﻜﺎﺭﻡ ﺍﻷﺧﻼﻕ"‬ ‫ﻭﻗﺪ ﺭﺑﻂ ﺍﻹﺳﻼﻡ ﺍﻷﺧﻼﻕ ﺑﺎﻟﻌﻘﻴﺪﺓ ﺣﱴ ﺃﻥ ﺍﻟﻨﱯ )ﺹ( ﻧﻔﻰ ﺍﻹﳝﺎﻥ ﻋﻤﻦ ﲣﻠـﻰ ﻋـﻦ‬ ‫ﺍﻷﺧﻼﻕ‪ ،‬ﻛﻨﻔﻴﻪ ﺍﻹﳝﺎﻥ ﻋﻤﻦ ﻻ ﺃﻣﺎﻧﺔ ﻟﻪ‪ ،‬ﻭﻋﻤﻦ ﻳﺆﺫﻱ ﺟﺎﺭﻩ‪ ،‬ﻭﻋﻤﻦ ﺯﱏ ﺃﻭ ﺳﺮﻕ‪.‬‬ ‫ﻛﻤﺎ ﺭﺑﻂ ﺍﻷﺧﻼﻕ ﺑﺎﻟﻌﺒﺎﺩﺍﺕ ﻭﺟﻌﻠﻬﺎ ﻣﻦ ﲦﺮﺍﺕ ﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﻓﺎﻟﺼﻼﺓ ﺗﻨﻬﻰ ﻋﻦ ﺍﻟﻔﺤـﺸﺎﺀ‬ ‫ﻭﺍﳌﻨﻜﺮ‪ ،‬ﻭﺍﻟﺰﻛﺎﺓ ﺗﺰﻛﻴﺔ ﻟﻠﻨﻔﺲ ﻣﻦ ﺍﻟﺸﺢ ﻭﺍﻟﺒﺨﻞ‪ ،‬ﻭﻃﻬﺮﺓ ﻟﻠﻤﺎﻝ‪ ،‬ﻭﺍﻟﺼﻮﻡ ﺗﺮﺑﻴﺔ ﻋﻠـﻰ ﺍﻷﺧـﻼﻕ‬ ‫ﺍﻟﺮﺍﻗﻴﺔ‪ ،‬ﻭﺍﳊﺞ ﺑﺬﻝ ﻟﻠﻨﻔﺲ ﻭﺍﳌﺎﻝ‪ ،‬ﻭﺗﻌﻠﻴﻤﻬﺎ ﺍﻟﺪﺭﻭﺱ ﻭﺍﻟﻘﻴﻢ‪ ،‬ﻛﺎﳌﺴﺎﻭﺍﺓ ﻭﺍﳊﺮﻳﺔ ﻭﺍﻟﺘﻮﺍﺿﻊ ﻭﻏـﲑ‬ ‫ﺫﻟﻚ‪.‬‬ ‫ﻛﻤﺎ ﺭﺑﻂ ﺍﻹﺳﻼﻡ ﺍﻷﺧﻼﻕ ﺑﺎﻟﻌﻤﻞ‪ ،‬ﻧﻈﺮﹰﺍ ﻷﳘﻴﺘﻪ‪ ،‬ﻓﺎﻹﺳﻼﻡ ﺩﻳﻦ ﳛﺚ ﻋﻠـﻰ ﺍﻟﻌﻤـﻞ‪،‬‬ ‫ﻭﺑﺪﻭﻧﻪ ﺍﳊﻴﺎﺓ ﻻ ﻣﻌﲎ ﳍﺎ‪ ،‬ﻓﻜﺎﻥ ﻻ ﺑﺪ ﻣﻦ ﻗﻴﺎﻡ ﺍﻷﻋﻤﺎﻝ ﺑﺄﻧﻮﺍﻋﻬﺎ ﻋﻠﻰ ﺍﻟﻘﻴﻢ ﻭﺍﻷﺧﻼﻕ‪ ،‬ﻭﺑـﺬﻟﻚ‬ ‫ﺟﻌﻞ ﻟﻠﻌﻤﻞ ﻣﻌﲎ ﺁﺧﺮ ﻳﺴﺘﺸﻌﺮﻩ ﺍﳌﺴﻠﻢ‪ ،‬ﺃﳘﻬﺎ ﲢﻘﻴﻖ ﺍﻟﺬﺍﺕ ﻭﺧﻼﻓﺔ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﺍﻷﺭﺽ‪ ،‬ﻛﻤـﺎ‬ ‫ﺃﺭﺍﺩﻫﺎ ﺍﷲ‪ ،‬ﻭﺍﺳﺘﻐﻼﻝ ﻣﻮﺍﻫﺒﻪ ﻣﻦ ﻋﻘﻞ ﻭﻃﺎﻗﺔ ﻭﺗﻮﻇﻴﻔﻬﺎ ﻟﻨﻴﻞ ﺭﺿﺎ ﺍﷲ ﻭﺳﻌﺎﺩﺓ ﺍﻟﺒﺸﺮﻳﺔ‪.‬‬ ‫ﻛﻤﺎ ﺃﻥ ﻫﻨﺎﻙ ﻗﻴﻤﹰﺎ ﲢﻜﻢ ﺍﻟﻌﻤﻞ ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﺩﻳﻨﻴﺔ ﻛﺎﻹﳝﺎﻥ ﺑﺎﷲ ﻭﺍﻵﺧـﺮﺓ‪ ،‬ﻭﺣـﺐ ﺍﷲ‬ ‫ﻭﺧﺸﻴﺘﻪ ﻭﺍﻟﺘﻮﻛﻞ ﻋﻠﻴﻪ‪ ،‬ﺃﻭ ﻗﻴﻤﹰﺎ ﺇﻧﺴﺎﻧﻴﺔ ﺩﻟﺖ ﻋﻠﻴﻬﺎ ﺍﻟﺘﻮﺟﻴﻬﺎﺕ ﺍﻟﻌﺎﻣﺔ ﻟﻠﻨﺼﻮﺹ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻛﺎﳊﺮﻳﺔ‬ ‫ﻭﺍﻟﻌﺪﻝ ﻭﺍﳌﺴﺎﻭﺍﺓ ﻭﺍﺣﺘﺮﺍﻡ ﺣﻘﻮﻕ ﺍﻵﺧﺮﻳﻦ‪...‬‬ ‫ﻭﺳﺄﺣﺎﻭﻝ ﰲ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺑﻴﺎﻥ ﺃﳘﻴﺔ ﺍﻟﻌﻤﻞ ﻭﻧﻈﺮﺓ ﺍﻹﺳﻼﻡ ﻟﻪ‪ ،‬ﻭﻋﻼﻗﺘﻪ ﺑﺄﺻﻮﻝ ﺍﻟﺪﻳﻦ‪ ،‬ﰒ‬ ‫ﺑﻴﺎﻥ ﺍﻷﺳﺲ ﺍﻟﱵ ﺗﺒﲎ ﻋﻠﻴﻬﺎ ﺍﻷﺧﻼﻕ‪ ،‬ﻭﺃﻫﻢ ﺗﻠﻚ ﺍﻷﺧﻼﻕ ﺍﻟﱵ ﺗﺆﺛﺮ ﰲ ﺍﻟﻌﻤﻞ ﻣﻊ ﺍﻟﺘﺮﻛﻴﺰ ﻋﻠـﻰ‬ ‫ﺍﳉﺎﻧﺐ ﺍﻻﻗﺘﺼﺎﺩﻱ‪ ،‬ﳌﺎ ﻳﺘﺮﺗﺐ ﻋﻠﻴﻪ ﻣﻦ ﺣﻘﻮﻕ ﻣﺘﺒﺎﺩﻟﺔ ﺑﲔ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﳌﺎ ﳍﺎ ﻣﻦ ﺗـﺄﺛﲑ ﰲ ﺍﻻﻧﺘـﺎﺝ‬ ‫‪ -275‬ﺭﻭﺍﻩ ﺍﳍﻴﺜﻤﻲ‪ ،‬ﻋﻠﻲ ﺑﻦ ﺃﰊ ﺑﻜﺮ‪ ،‬ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ﻭﻣﻨﺒﻊ ﺍﻟﻔﻮﺍﺋﺪ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﰊ‪ ،‬ﺑﲑﻭﺕ‪1407 ،‬ﻫــ‪،‬‬ ‫‪ ،15/9‬ﻭﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺍﻟﺸﻌﺐ‪ ،337/5 ،‬ﻭﰲ ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ‪ ،191/10 ،‬ﻭﰲ ﻣﺴﻨﺪ ﺍﻟﺸﻬﺎﺏ ‪،192/2‬ﻭﺫﻛﺮﻩ‬ ‫ﺍﻷﻟﺒﺎﱐ ﰲ ﺻﺤﻴﺢ ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ)‪.(2349‬‬

‫ﻋﻔﺎﻑ ﻋﺒﺪ ﺍﻟﻐﻔﻮﺭ ﲪﻴﺪ ‪137 -‬‬

‫ﻭﺍﻻﺳﺘﻬﻼﻙ ﻭﺍﻟﺘﻮﺯﻳﻊ ﻭﺍﻟﺘﺪﺍﻭﻝ‪ ،‬ﻭﻫﻮ ﺃﺑﺮﺯ ﻣﺎ ﻳﺘﻤﻴﺰ ﺑﻪ ﺍﻟﻌﻤﻞ ﰲ ﺍﻹﺳﻼﻡ ﻋﻦ ﻏﲑﻩ ﻣﻦ ﺍﻟﻨﻈﻢ ﺫﻟﻚ‬ ‫ﺍﻟﺘﺮﺍﺑﻂ ﺍﻟﻮﺛﻴﻖ ﺑﲔ ﺍﻟﻌﻤﻞ ﻭﺍﻷﺧﻼﻕ‪ ،‬ﰲ ﺣﲔ ﳒﺪ ﺍﻻﻧﻔﺼﺎﻡ ﰲ ﻏﲑﻩ ﺑﲔ ﺗﻠﻚ ﺍ‪‬ﺎﻻﺕ ﻭﺍﻷﺧﻼﻕ‪،‬‬ ‫ﻭﻫﻮ ﻣﺎ ﻳﻔﺴﺮ ﻗﺒﻮﻝ ﺍﻹﺳﻼﻡ ﻭﺍﻧﺘﺸﺎﺭﻩ ﰲ ﻣﺪﺓ ﻗﻴﺎﺳﻴﺔ ﻟﺴﻴﺎﺩﺓ ﺍﻷﺧﻼﻕ ﺍﻟﱵ ﻛﺎﻥ ﻳﺘﺤﻠﻰ ‪‬ﺎ ﺍﳌﺴﻠﻤﻮﻥ‬ ‫ﻋﻠﻰ ﺍﺧﺘﻼﻑ ﻣﺮﺍﻛﺰﻫﻢ‪.‬‬ ‫ﻧﻈﺮﺓ ﺍﻹﺳﻼﻡ ﻟﻠﻌﻤﻞ ﻭﻋﻼﻗﺘﻪ ﺑﺄﺻﻮﻝ ﺍﻟﺪﻳﻦ‬ ‫ﺍﻟﻌﻤﻞ‪" :‬ﻫﻮ ﺍ‪‬ﻬﻮﺩ ﺍﻟﻮﺍﻋﻲ ﺍﻟﺬﻱ ﻳﻘﻮﻡ ﺑﻪ ﺍﻹﻧﺴﺎﻥ – ﻭﺣﺪﻩ ﺃﻭ ﻣﻊ ﻏﲑﻩ – ﻻﻧﺘﺎﺝ ﺳـﻠﻌﺔ ﺃﻭ‬ ‫‪276‬‬ ‫ﺧﺪﻣﺔ"‬ ‫ﺃﻭ‪ ":‬ﻛﻞ ﳎﻬﻮﺩ ﺑﺸﺮﻱ ﻳﺒﺬﻟﻪ ﺍﻹﻧﺴﺎﻥ ﲜﺴﻤﻪ ﺃﻭ ﺑﻌﻘﻠﻪ‪ ،‬ﰲ ﺳﺒﻴﻞ ﺇﻧﺸﺎﺀ ﻣﻨﻔﻌﺔ‪ ،‬ﺃﻭ ﺇﺷﺒﺎﻉ ﺭﻏﺒﺔ‬ ‫ﺃﻭ ﺳﺪ ﺣﺎﺟﺔ"‪ .‬ﻓﺎﻟﻌﻤﻞ ﻳﺘﻀﻤﻦ‪ :‬ﺍﳉﻬﺪ ﺍﳉﺴﻤﺎﱐ‪ ،‬ﻭﺍﳉﻬﺪ ﺍﻟﻌﻘﻠﻲ ﺃﻭ ﺍﻟﺬﻫﲏ‪ ،‬ﻭﻻ ﻳﻨﻔﺼﻞ ﺃﺣـﺪﳘﺎ‬ ‫ﻋﻦ ﺍﻵﺧﺮ‪ ،‬ﺑﻞ ﻫﻮﻣﺘﻤﻢ ﻟﻪ‪ ،‬ﻭﻃﺒﻴﻌﺔ ﺍﻟﻌﻤﻞ ﻫﻲ ﺍﻟﱵ ﲢﺪﺩ ﺃﻳﻬﻤﺎ ﺃﻛﺜﺮ ﺍﺳﺘﻌﻤﺎ ﹰﻻ ﻣﻦ ﺍﻵﺧﺮ‪.‬‬ ‫ﻭﻣﻔﻬﻮﻡ ﺍﻟﻌﻤﻞ ﻳﺸﻤﻞ ﻛﻞ ﻓﻌﺎﻟﻴﺔ ﻣﺸﺮﻭﻋﺔ‪ ،‬ﻭﻛﻞ ﻋﻤﻞ ﻧﺎﻓﻊ‪ ،‬ﻣﻦ ﺃﻗﻠﻬﺎ ﺷﺄﻧﹰﺎ ﺇﱃ ﺃﻋﻈﻤﻬﺎ‬ ‫ﺩﺍﺧﻠﺔ ﲢﺖ ﻋﻨﻮﺍﻥ )ﺍﻟﻌﻤﻞ( ﻋﻠﻰ ﺗﻔﺎﻭﺕ ﺑﻴﻨﻬﺎ ﰲ ﺍﻟﻨﻮﻉ ﻭﺍﳌﻘﺪﺭﺓ ﻭﺍﻷﻫﻠﻴﺔ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ ﻳﻜﻮﻥ ﺍ‪‬ﺘﻤﻊ‬ ‫‪277‬‬ ‫ﻣﺆﻟﻔﹰﺎ ﻣﻦ ﳎﻤﻮﻉ ﺍﻟﻌﺎﻣﻠﲔ‪ ،‬ﻭﻛﻠﻬﻢ ﻳﺴﻤﻮﻥ ﻋﻤﺎ ﹰﻻ‪.‬‬ ‫ﺟﻌﻞ ﺍﻻﺳﻼﻡ ﺍﻟﻌﻤﻞ ﻭﺍﺟﺒﹰﺎ ﻋﻠﻰ ﻛﻞ ﻗﺎﺩﺭ‪ ،‬ﻭﺍﻷﺩﻟﺔ ﻋﻠﻰ ﺫﻟﻚ ﺻﺮﳛﺔ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ‪،‬‬ ‫ﻣﻊ ﲢﺪﻳﺪ ﺃﺳﻠﻮﺏ ﻭﺃﳕﺎﻁ ﺍﻟﻌﻤﻞ ﺍﳌﻘﺒﻮﻝ ﻭﻏﲑ ﺍﳌﻘﺒﻮﻝ‪ ،‬ﻭﻗﺪ ﻭﺭﺩﺕ ﻛﻠﻤﺔ ﻋﻤﻞ ﲟﺸﺘﻘﺎ‪‬ﺎ ﰲ ﺍﻟﻘﺮﺁﻥ‬ ‫ﺍﻟﻜﺮﱘ )‪ (368‬ﻣﺮﺓ‪ ،‬ﻫﺬﺍ ﻋﺪﺍ ﻣﺮﺍﺩﻓﺎﺕ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻜﺜﲑﺓ ﻣﺜﻞ‪ :‬ﺍﻟﺴﻌﻲ‪ ،‬ﻭﺍﻹﺭﺍﺩﺓ‪ ،‬ﻭﺍﻟﻘﻴﺎﻡ‪ ،‬ﻭﺇﺷﺎﺭﺍﺕ‬ ‫ﰲ ﻣﻀﻤﻮﻥ ﺍﻟﻌﻤﻞ ﻣﺜﻞ‪ :‬ﻓﻌﻞ‪ ،‬ﻭﺻﻨﻊ‪ ،‬ﻭﻏﲑﻫﺎ‪ ،‬ﻭﰲ ﺫﻟﻚ ﺩﻻﻻﺕ ﻋﻠﻰ ﻧﻈﺮﺓ ﺍﻹﺳﻼﻡ ﻟﻠﻌﻤﻞ‪ ،‬ﻭﺇﺫﺍ‬ ‫ﻛﺎﻥ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﺃﻏﻔﻠﻮﺍ ﻫﺬﺍ ﺍﳉﺎﻧﺐ ﻓﺮﲟﺎ ﻷ‪‬ﻢ ﻏﺎﻟﺒﹰﺎ ﻣﺎ ﻳﻔﺴﺮﻭﻥ ﺍﻟﻌﻤﻞ ﺑﺎﻟﻌﺒﺎﺩﺍﺕ ﻓﻘﻂ‪ ،‬ﻋﻠﻤـﹰﺎ‬ ‫ﺑﺄﻥ ﻧﺼﻮﺻﹰﺎ ﻛﺜﲑﺓ ﺗﻔﻴﺪ ﺃﻥ ﺍﻟﻌﻤﻞ ﻟﻴﺲ ﺧﺎﺻﹰﺎ ﺑﺎﻟﻌﺒﺎﺩﺍﺕ ﻓﻘﻂ ﺑﻞ ﻫﻲ ﺃﻋﻢ ﻭﺃﴰﻞ ﻟﻜﻞ ﻋﻤﻞ ﺻﺎﱀ‪،‬‬ ‫ﺴ‪‬ﻴﺮ‪‬ﻯ ﺍﻟﻠﹼ ‪‬ﻪ ‪‬ﻋ ‪‬ﻤﹶﻠﻜﹸ ‪‬ﻢ ‪‬ﻭ ‪‬ﺭﺳ‪‬ـﻮﻟﹸﻪ‪‬‬ ‫ﻓﺎﻟﻘﺮﺁﻥ ﻳﺬﻛﺮ ﺍﻟﻌﻤﻞ ﻣﺼﺪﺍﻗﹰﺎ ﻟﻺﳝﺎﻥ‪ ،‬ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ‪ "::‬ﻭﻗﹸ ﹺﻞ ﺍ ‪‬ﻋ ‪‬ﻤﻠﹸﻮﹾﺍ ﹶﻓ ‪‬‬ ‫ﺸﻬ‪‬ﺎ ‪‬ﺩ ‪‬ﺓ ﹶﻓ‪‬ﻴ‪‬ﻨ‪‬ﺒﹸﺌﻜﹸﻢ ﹺﺑﻤ‪‬ﺎ ﻛﹸﻨ‪‬ﺘ ‪‬ﻢ ‪‬ﺗ ‪‬ﻌ ‪‬ﻤﻠﹸﻮ ﹶﻥ " ﺍﻟﺘﻮﺑﺔ‪ ،105 :‬ﻛﻤـﺎ‬ ‫ﺐ ﻭ‪‬ﺍﻟ ‪‬‬ ‫ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ‪‬ﻣﻨ‪‬ﻮ ﹶﻥ ‪‬ﻭ ‪‬ﺳ‪‬ﺘ ‪‬ﺮﺩ‪‬ﻭ ﹶﻥ ﹺﺇﻟﹶﻰ ﻋ‪‬ﺎ‪‬ﻟ ﹺﻢ ﺍﹾﻟ ‪‬ﻐ‪‬ﻴ ﹺ‬ ‫ﺸ ﹺﺮ ‪‬ﻙ‬ ‫ﻼ ﺻ‪‬ﺎﻟ‪‬ﺤﹰﺎ ‪‬ﻭﻟﹶﺎ ﻳ‪‬ـ ‪‬‬ ‫ﺃﻧﻪ ﻣﺮﺗﺒﻂ ﺑﺎﻟﺜﻮﺍﺏ ﻭﺍﻟﻌﻘﺎﺏ ﻭﻣﻌﻴﺎﺭ ﻟﻪ "ﹶﻓﻤ‪‬ﻦ ﻛﹶﺎ ﹶﻥ ‪‬ﻳ ‪‬ﺮﺟ‪‬ﻮ ‪‬ﻟﻘﹶﺎﺀ ‪‬ﺭ‪‬ﺑ ‪‬ﻪ ﹶﻓ ﹾﻠ‪‬ﻴ ‪‬ﻌ ‪‬ﻤ ﹾﻞ ‪‬ﻋ ‪‬ﻤ ﹰ‬ ‫ﺕ‬ ‫ﹺﺑ ‪‬ﻌﺒ‪‬ﺎ ‪‬ﺩ ‪‬ﺓ ‪‬ﺭ‪‬ﺑ ‪‬ﻪ ﹶﺃﺣ‪‬ﺪﹰﺍ " ﺍﻟﻜﻬﻒ‪ ،110:‬ﻛﻤﺎ ﺃﻭﺻﻰ ﺍﻟﺮﺳﻞ ﺑﺎﻟﻌﻤﻞ " ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﻟﺮ‪ ‬ﺳ ﹸﻞ ﹸﻛﻠﹸﻮﺍ ‪‬ﻣ ‪‬ﻦ ﺍﻟﻄﱠ‪‬ﻴﺒ‪‬ـﺎ ‪‬‬ ‫ﻭ‪‬ﺍ ‪‬ﻋ ‪‬ﻤﻠﹸﻮﺍ ﺻ‪‬ﺎﻟ‪‬ﺤﹰﺎ ﹺﺇﻧ‪‬ﻲ ﹺﺑﻤ‪‬ﺎ ‪‬ﺗ ‪‬ﻌ ‪‬ﻤﻠﹸﻮ ﹶﻥ ‪‬ﻋﻠ‪‬ﻴ ‪‬ﻢ " ﺍﳌﺆﻣﻨﻮﻥ‪ ،51:‬ﻭﻳﻘﺮﻥ ﺍﻟﻌﻤﻞ ﺑﺎﻹﳝﺎﻥ ﺑﺂﻳﺎﺕ ﻛﺜﲑﺓ‪ ،‬ﻓﺎﻟﺮﺑﻂ‬ ‫ﺑﲔ " ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ" ﻭﺑﲔ " ﻋﻤﻠﻮﺍ ﺍﻟﺼﺎﳊﺎﺕ" ﻳﺸﲑ ﺇﱃ ﺃﻥ ﺍﻹﳝﺎﻥ ﻻ ﻳﻜﺘﻤﻞ ﺇﻻ ﺑﺎﻟﻌﻤﻞ ﺍﻟـﺼﺎﱀ‪" ،‬‬ ‫ﻭﻫﺬﺍ ﺍﻟﺮﺑﻂ ﺍﳌﺘﻮﺍﺗﺮ ﻣﺎ ﺑﲔ )ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻭﻋﻤﻠﻮﺍ ﺍﻟﺼﺎﳊﺎﺕ( ﻳﻮﺿﺢ ﻟﻨﺎ ﺃﻥ ﺍﻹﳝﺎﻥ ﺇﳕﺎ ﻳﻜﺘﻤﻞ ﺑﺎﻟﻌﻤﻞ‬ ‫ﺍﻟﺼﺎﱀ"‪.‬‬ ‫‪ -276‬ﺍﻟﻘﺮﺿﺎﻭﻱ ﻳﻮﺳﻒ )‪ ،(1994‬ﻣﺸﻜﻠﺔ ﺍﻟﻔﻘﺮ ﻭﻛﻴﻒ ﻋﺎﳉﻬﺎ ﺍﻹﺳﻼﻡ‪ ،‬ﻁ‪ ،10‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﺑـﲑﻭﺕ‪،‬‬ ‫ﺹ ‪.39‬‬ ‫‪ -277‬ﺑﺎﺑﻠﻠﻲ‪ ،‬ﳏﻤﻮﺩ ﳏﻤﺪ‪ ،‬ﺍﻟﻜﺴﺐ ﻭﺍﻻﻧﻔﺎﻕ‪ ،‬ﺩﺍﺭ ﺍﳋﺎﱐ‪ ،‬ﺍﻟﺮﻳﺎﺽ‪ ،1988 ،‬ﺹ ‪.95‬‬

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‫‪ISoIT‬‬

‫ﻛﻤﺎ ﺃﻥ ﻧﺪﺍﺀﺍﺕ ﺍﻟﻘﺮﺁﻥ ﻟﻠﻤﺆﻣﻨﲔ ﺗﻄﻠﺐ ﻣﻨﻬﻢ ﺍﻟﻌﻤﻞ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ‪ ":‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨـﻮﺍ‬ ‫ﺃﻭﻓﻮﺍ ﺑﺎﻟﻌﻘﻮﺩ" ﺍﳌﺎﺋﺪﺓ‪ ،1:‬ﻭﻗﻮﻟﻪ‪":‬ﺃﻧﻔﻘﻮﺍ ﳑﺎ ﺭﺯﻗﻨﺎﻛﻢ" ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻟﻨﺪﺍﺀﺍﺕ‪ ،‬ﻭﻋﻨﺪﻣﺎ ﻳـﺸﲑ‬ ‫ﺍﻟﻘﺮﺁﻥ "ﻣﻦ ﺁﻣﻦ‪ "..‬ﻳﻀﻴﻒ ﺇﻟﻴﻬﺎ ﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ﻛﻘﻮﻟﻪ‪ ":‬ﻣﻦ ﺁﻣﻦ ﻭﻋﻤﻞ ﺻـﺎﳊﺎً‪ "..‬ﺳـﺒﺄ‪37:‬‬ ‫ﻭﻗﻮﻟﻪ‪":‬ﻣﻦ ﺁﻣﻦ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻭﻋﻤﻞ ﺻﺎﳊﹰﺎ" ﺍﳌﺎﺋﺪﺓ‪ 69:‬ﻭﻗﻮﻟﻪ‪ ":‬ﺇ ﹼﻻ ﻣﻦ ﺗﺎﺏ ﻭﺁﻣﻦ ﻭﻋﻤـﻞ‬ ‫ﺻﺎﳊﹰﺎ" ﻣﺮﱘ‪.60:‬‬ ‫ﻭﻳﺮﺑﻂ ﺍﻟﻘﺮﺁﻥ ﺑﲔ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﺍﻟﻌﻤﻞ ﲟﻀﻤﻮﻧﻪ ‪ -‬ﻭﻟﻴﺲ ﺑﻠﻔﻆ ﺍﻟﻌﻤﻞ ﺍﻟﺼﺮﻳﺢ ‪ -‬ﻛﻘﻮﻟـﻪ‬ ‫ﻀ ﹺﻞ ﺍﻟﻠﱠ ‪‬ﻪ" ﺍﳉﻤﻌﺔ‪ ،10:‬ﻭﻗﻮﻟﻪ‪ ":‬ﻭﹶﺃﺫﱢﻥ‬ ‫ﺽ ﻭ‪‬ﺍ‪‬ﺑ‪‬ﺘﻐ‪‬ﻮﺍ ﻣ‪‬ﻦ ﹶﻓ ‪‬‬ ‫ﺸﺮ‪‬ﻭﺍ ﻓ‪‬ﻲ ﺍﹾﻟﹶﺄ ‪‬ﺭ ﹺ‬ ‫ﺼﻠﹶﺎ ﹸﺓ ﻓﹶﺎﻧ‪‬ﺘ ‪‬‬ ‫ﺖ ﺍﻟ ‪‬‬ ‫ﻀ‪‬ﻴ ‪‬‬ ‫ﺗﻌﺎﱃ‪ ":‬ﹶﻓﹺﺈﺫﹶﺍ ﻗﹸ ‪‬‬ ‫ﺤ ‪‬ﺞ ‪‬ﻳ ﹾﺄﺗ‪‬ﻮ ‪‬ﻙ ﹺﺭﺟ‪‬ﺎ ﹰﻻ ‪‬ﻭ ‪‬ﻋﻠﹶﻰ ﹸﻛﻞﱢ ﺿ‪‬ﺎ ‪‬ﻣ ﹴﺮ ‪‬ﻳ ﹾﺄ‪‬ﺗ ‪‬‬ ‫ﲔ ﻣ‪‬ﻦ ﹸﻛ ﱢﻞ ﹶﻓ ‪‬ﺞ ‪‬ﻋﻤ‪‬ﻴ ﹴﻖ " ﺍﳊﺞ‪27 :‬‬ ‫ﺱ ﺑﹺﺎﹾﻟ ‪‬‬ ‫ﻓ‪‬ﻲ ﺍﻟﻨ‪‬ﺎ ﹺ‬ ‫ﻫﺬﺍ ﺍﳉﻤﻊ ﺍﳌﺘﻮﺍﺗﺮ ﺑﲔ ﺍﻹﳝﺎﻥ ﻭﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺍﳍﻮﻳـﺔ ﺍﻹﺳـﻼﻣﻴﺔ ﺍﻟﻌﻘﺪﻳـﺔ‬ ‫‪278‬‬ ‫ﻭﺃﺳﺎﺳﻬﺎ ﺍﻟﻌﻤﻞ ﻛﻤﺎ ﻗﺎﻝ )ﺹ(‪ ":‬ﻟﻴﺲ ﺍﻹﳝﺎﻥ ﺑﺎﻟﺘﻤﲏ ﻭﻟﻜﻦ ﻣﺎ ﻭﻗﺮ ﰲ ﺍﻟﻘﻠﺐ ﻭﺻﺪﻗﻪ ﺍﻟﻌﻤﻞ"‬ ‫ﻛﻤﺎ ﺣﺚ ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﺍﻟﻌﻤﻞ ﺍﻟﻨﺎﻓﻊ‪ ،‬ﻭﺭﻏﹼﺐ ﻓﻴﻪ ﺑﺘﺮﺗﻴﺐ ﺍﻟﺜﻮﺍﺏ ﻋﻠﻴﻪ‪ ،‬ﻓﻘﺪ ﺃﻣﺮ ﺍﷲ ﺧﻠﻘـﻪ‬ ‫ﺽ ﹶﺫﻟﹸﻮ ﹰﻻ ﻓﹶﺎ ‪‬ﻣﺸ‪‬ﻮﺍ ﻓ‪‬ـﻲ ‪‬ﻣﻨ‪‬ﺎ ‪‬ﻛﹺﺒﻬ‪‬ـﺎ‬ ‫ﺑﺎﻟﺴﻌﻲ ﰲ ﺍﻷﺭﺽ ﻃﻠﺒﹰﺎ ﻟﻠﺮﺯﻕ ﻓﻘﺎﻝ‪ ":‬ﻫ‪ ‬ﻮ ﺍﱠﻟﺬ‪‬ﻱ ‪‬ﺟ ‪‬ﻌ ﹶﻞ ﹶﻟﻜﹸﻢ‪ ‬ﺍﹾﻟﹶﺄ ‪‬ﺭ ‪‬‬ ‫‪279‬‬ ‫‪‬ﻭ ﹸﻛﻠﹸﻮﺍ ﻣ‪‬ﻦ ‪‬ﺭ ‪‬ﺯ‪‬ﻗ ‪‬ﻪ ‪‬ﻭﹺﺇﹶﻟ‪‬ﻴ ‪‬ﻪ ﺍﻟ‪‬ﻨﺸ‪‬ﻮ ‪‬ﺭ" ﺍﳌﻠﻚ‪ ،15 :‬ﻭﻗﻮﻟﻪ )ﺹ(‪ ":‬ﺇﻥ ﺍﷲ ﳛﺐ ﺍﻟﻌﺒﺪ ﺍﶈﺘﺮﻑ" ‪،‬ﻭﻗﻮﻟﻪ‪":‬‬ ‫ﻷﻥ ﻳﺄﺧﺬ ﺃﺣﺪﻛﻢ ﺣﺒﻠﻪ ﻓﻴﺄﰐ ﲝﺰﻣﺔ ﺣﻄﺐ ﻋﻠﻰ ﻇﻬﺮﻩ ﻓﻴﺒﻴﻌﻬﺎ ﻓﻴﻜﻒ ﺍﷲ ‪‬ﺎ ﻭﺟﻬﻪ ﺧﲑ ﻣـﻦ ﺃﻥ‬ ‫‪280‬‬ ‫ﻳﺴﺄﻝ ﺍﻟﻨﺎﺱ ﺃﻋﻄﻮﻩ ﺃﻭ ﻣﻨﻌﻮﻩ"‬ ‫ﻛﻤﺎ ﻋ ّﺪ ﺍﻟﻌﻤﻞ ﻋﺒﺎﺩﺓ ﺇﺫﺍ ﺃﺗﻘﻦ ﻭﺻﺤﺖ ﻓﻴﻪ ﺍﻟﻨﻴﺔ‪ ،‬ﻭﺭﻭﻋﻴﺖ ﺃﺣﻜـﺎﻡ ﺍﻹﺳـﻼﻡ ﻭﺇﻥ ﺳـﻌﻲ‬ ‫ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﻣﻌﺎﺷﻪ ﻟﻴﻌﻒ ﻧﻔﺴﻪ ﺃﻭ ﻳﻌﻮﻝ ﺃﻫﻠﻪ‪ ،‬ﺃﻭ ﻏﲑﻫﻢ ﺇﳕﺎ ﺫﻟﻚ ﺿﺮﺏ ﻣﻦ ﺍﳉﻬﺎﺩ‪ ،‬ﻷﻥ ﺍﻟﻘﺮﺁﻥ‬ ‫ﻀ ﹺﻞ ﺍﻟﻠﱠ ‪‬ﻪ ﻭ‪‬ﺁ ‪‬ﺧﺮ‪‬ﻭ ﹶﻥ ﻳ‪‬ﻘﹶﺎ‪‬ﺗﻠﹸﻮ ﹶﻥ ﻓ‪‬ـﻲ ﺳ‪‬ـﺒﹺﻴ ﹺﻞ"‬ ‫ﺽ ‪‬ﻳ‪‬ﺒ‪‬ﺘﻐ‪‬ﻮ ﹶﻥ ﻣ‪‬ﻦ ﹶﻓ ‪‬‬ ‫ﻀ ﹺﺮﺑ‪‬ﻮ ﹶﻥ ﻓ‪‬ﻲ ﺍﹾﻟﹶﺄ ‪‬ﺭ ﹺ‬ ‫ﻗﺮﻥ ﺑﻴﻨﻬﻤﺎ "ﻭ‪‬ﺁ ‪‬ﺧﺮ‪‬ﻭ ﹶﻥ ‪‬ﻳ ‪‬‬ ‫‪281‬‬ ‫ﺍﳌﺰﻣﻞ‪.20 :‬‬ ‫ﻭﻗﺎﻝ )ﺹ( ﰲ ﺍﳊﺚ ﻋﻠﻰ ﺍﻟﺘﺠﺎﺭﺓ‪ ":‬ﺍﻟﺘﺎﺟﺮ ﺍﻟﺼﺪﻭﻕ ﺍﻷﻣـﲔ ﻣـﻊ ﺍﻟﻨﺒـﻴﲔ ﻭﺍﻟـﺼﺪﻳﻘﲔ‬ ‫‪282‬‬ ‫ﻭﺍﻟﺸﻬﺪﺍﺀ" ﻭﻗﺎﻝ ﰲ ﻏﻔﺮﺍﻥ ﺍﷲ ﻟﻠﻌﺎﻣﻞ‪ ":‬ﻣﻦ ﺑﺎﺕ ﻛﺎ ﹰﻻ ﻣﻦ ﻃﻠﺐ ﺍﳊـﻼﻝ ﺑـﺎﺕ ﻣﻐﻔـﻮﺭﹰﺍ‬

‫‪ -278‬ﺃﺑﻮ ﺷﻴﺒﺔ‪ ،‬ﺃﺑﻮ ﺑﻜﺮ ﻋﺒﺪ ﺍﷲ ﺍﺑﻦ ﳏﻤﺪ ﺍﻟﻜﻮﰲ‪ ،‬ﻭﻣﺼﻨﻒ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﻟﺮﺷﺪ‪ ،‬ﺍﻟﺮﻳـﺎﺽ‪ ،‬ﲢﻘﻴـﻖ‪:‬‬ ‫ﻛﻤﺎﻝ ﻳﻮﺳﻒ ﺍﳊﻮﺕ‪ ،163/6 ،1409 ،‬ﺭﻗﻢ)‪ ،(30351‬ﻭﺍﻟﺒﻴﻬﻘﻲ‪ ،‬ﺃﺑﻮ ﺑﻜﺮ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﲔ‪ ،‬ﺷﻌﺐ ﺍﻹﳝﺎﻥ‪،‬‬ ‫ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪.1410 ،‬‬ ‫‪ -279‬ﻭﺭﺩ ﰲ ﺍﻟﻔﺘﺢ ﺍﻟﻜﺒﲑ ‪ ،354/1‬ﻭﻋﺰﺍﻩ ﺍﻟﺴﻴﻮﻃﻲ ﺇﱃ ﺍﻟﻄﱪﺍﱐ ﻭﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺷﻌﺐ ﺍﻹﳝﺎﻥ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ‪.‬‬ ‫‪ -280‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺑﺎﺏ ﺑﻴﻊ ﺍﳊﻄﺐ ﻭﺍﻟﻜﻼﺀ‪.836 /2 ،‬‬ ‫‪ -281‬ﺍﻟﻘﺮﺿﺎﻭﻱ ﻳﻮﺳﻒ‪ ،(1994) ،‬ﻣﺸﻜﻠﺔ ﺍﻟﻔﻘﺮ ﻭﻛﻴﻒ ﻋﺎﳉﻬﺎ ﺍﻹﺳﻼﻡ‪ ،‬ﻁ‪ ،10‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﺑﲑﻭﺕ‪،‬‬ ‫ﺹ ‪.43‬‬ ‫‪ -282‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﺘﺠﺎﺭ ﻭﺗﺴﻤﻴﺔ ﺍﻟﻨﱯ )ﺹ( ﺇﻳﺎﻫﻢ‪ ،515/3 ،‬ﻭﻗﺎﻝ‪ :‬ﻫﺬﺍ ﺣﺪﻳﺚ ﺣـﺴﻦ‬ ‫ﺻﺤﻴﺢ‪ ،‬ﻭﺍﻟﺪﺍﺭﻣﻲ‪ ،‬ﰲ ﻛﺘﺎﺏ ﺍﻟﺒﻴﻮﻉ‪ ،‬ﺑﺎﺏ ﰲ ﺍﻟﺘﺎﺟﺮ ﺍﻟﺼﺪﻭﻕ‪ ،322/2 ،‬ﻭﺍﳊـﺎﻛﻢ ﰲ ﺍﳌـﺴﺘﺪﺭﻙ )‪،(2142‬‬ ‫‪ ،7/2‬ﻭﺍﻟﻘﺮﻃﱯ ﰲ ﺗﻔﺴﲑﻩ‪.156/5 ،‬‬

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‫ﻼ ﺑﻨﻔﺴﻪ ﻭﺑﺎﻟﺮﺳﻞ ﻣﻦ ﻗﺒﻠﻪ‪ ،‬ﺑﺄﻧﻪ ﺭﻋﻰ ﺍﻟﻐﻨﻢ ﻣﺜﻞ ﺑﻘﻴﺔ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﻓﻘﺎﻝ‪ ":‬ﻣـﺎ‬ ‫ﻟﻪ" ‪ ،‬ﻭﺿﺮﺏ ﳍﻢ ﻣﺜ ﹰ‬ ‫ﺃﻛﻞ ﺃﺣﺪ ﻃﻌﺎﻣﹰﺎ ﻗﻂ ﺧﲑﹰﺍ ﻣﻦ ﺃﻥ ﻳﺄﻛﻞ ﻣﻦ ﻋﻤﻞ ﻳﺪﻩ‪ ،‬ﻭﺇﻥ ﻧﱯ ﺍﷲ ﺩﺍﻭﺩ ﻛﺎﻥ ﻳﺄﻛﻞ ﻣﻦ ﻋﻤﻞ ﻳﺪﻩ"‬ ‫‪ 284‬ﻭﺯﺍﺩ ﺍﳊﺎﻛﻢ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ":‬ﺃﻥ ﺩﺍﻭﺩ ﻛﺎﻥ ﺯﺭﺍﺩﹰﺍ "‪.‬‬ ‫ﺇﻥ ﺣﺼﺮ ﺍﻟﻌﻤﻞ ﺍﳌﺬﻛﻮﺭ ﰲ ﺍﻟﻨﺼﻮﺹ ﰲ ﺇﻃﺎﺭ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻓﻘﻂ ﻋﺰﻝ ﻟﻺﺳﻼﻡ ﻋﻦ ﺍﳊﻴـﺎﺓ‬ ‫ﲤﺎﻣﹰﺎ ﻭﻋﻤﻞ ﺑﺎﳌﺒﺪﺃ ﺍﻟﻘﺎﺋﻞ )ﺩﻉ ﻣﺎ ﻟﻘﻴﺼﺮ ﻟﻘﻴﺼﺮ ﻭﻣﺎ ﷲ ﻟﻪ(‪ ،‬ﻭﻟﻮ ﺃﻣﻌﻦ ﺍﳌﺴﻠﻤﻮﻥ ﺍﻟﻨﻈﺮ ﰲ ﻗـﺮﺁ‪‬ﻢ‬ ‫ﻟﻔﻬﻤﻮﺍ ﺍﻟﻌﻤﻞ ﺣﻖ ﺍﻟﻔﻬﻢ‪ ،‬ﻓﺎﻟﻘﺮﺁﻥ ﻳﺬﻛﺮ "ﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ" ﺑﻌﺪ ﺫﻛﺮ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺟﻨﺒﹰﺎ ﺇﱃ ﺟﻨﺐ ﺍﻟﺼﻼﺓ‬ ‫ﻭﺍﻟﺼﻴﺎﻡ‪.‬‬ ‫ﺍﻷﺳﺎﺳﻴﺎﺕ ﺍﻟﱵ ﺗﺮﺗﻜﺰ ﻋﻠﻴﻬﺎ ﺃﺧﻼﻗﻴﺎﺕ ﺍﻟﻌﻤﻞ ﰲ ﺍﻹﺳﻼﻡ‬ ‫ﺗﺮﺗﻜﺰ ﺃﺧﻼﻗﻴﺎﺕ ﺍﻟﻌﻤﻞ ﰲ ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﻋﺪﺓ ﺃﻣﻮﺭ‪:‬‬ ‫ﺍﻷﺳﺎﺱ ﺍﻷﻭﻝ‪ :‬ﺍﻟﺮﻗﺎﺑﺔ ﺍﻟﺬﺍﺗﻴﺔ ﻟﻠﻤﺴﻠﻢ‬ ‫ﻭﻫﻮ ﻣﺎﻳﺴﻤﻰ ﺑﺎﻟﻀﻤﲑ ﺍﻹﺳﻼﻣﻲ ﺍﳌﻬﲏ ﻟﻠﻔﺮﺩ ﺍﳌﺴﻠﻢ‪ ،‬ﻭﻫﻲ ﺭﻗﺎﺑﺔ ﻣﺴﺘﻤﺮﺓ ﻣﺘﺠﺪﺩﺓ ﻋﻠـﻰ‬ ‫ﻋﻤﻞ ﺍﻟﻌﺎﻣﻞ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﺮﻗﺎﺑﺔ ﺃﻭ ﺍﶈﺎﺳﺒﺔ ﺗﻨﺒﻊ ﻣﻦ ﺩﺍﺧﻞ ﺍﻟﻌﺎﻣﻞ ﻧﻔﺴﻪ ﻋﻠﻰ ﻛﻞ ﺟﺰﺋﻴﺔ ﻣﻦ ﺟﺰﺋﻴـﺎﺕ‬ ‫ﻋﻤﻠﻪ‪ ،‬ﻳﺘﻐﻠﺐ ‪‬ﺎ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﻋﻮﺍﻣﻞ ﺍﻟﻀﻌﻒ ﻭﺍﻻﻏﺮﺍﺀ ﻟﻠﻜـﺴﺐ ﺍﻟـﺴﺮﻳﻊ ﻭﻃﻤـﺲ ﺍﻟﻌﻴـﻮﺏ‬ ‫ﻭﺍﻟﻘﺼﻮﺭ‪ ،‬ﻫﺬﻩ ﺍﻟﺮﻗﺎﺑﺔ ﺍﻟﻨﺎﺑﻌﺔ ﻣﻦ ﺩﺍﺧﻞ ﺍﻹﻧﺴﺎﻥ ﻫﻲ ﻧﺘﻴﺠﺔ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻋﻠﻰ ﺗﻌﺎﻟﻴﻢ ﺍﻹﺳـﻼﻡ‬ ‫ﻭﺍﻟﱵ ﺗﻌﺠﺰ ﻋﻨﻬﺎ ﺑﻘﻴﺔ ﺍﻷﻧﻈﻤﺔ‪ ،‬ﻹﻥ ﺃﻱ ﻧﻈﺎﻡ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻮﺟﺪ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺮﻗﻴﺐ‪ ،‬ﻭﻛﻞ ﺍﻷﻧﻈﻤـﺔ‬ ‫ﺍﻟﺴﻠﻄﻮﻳﺔ ﺗﻌﺠﺰ ﺃﻥ ﺗﺘﺎﺑﻊ ﺍﻟﺴﺮ ﻭﺍﻟﻌﻠﻦ ﰲ ﺍﻷﺩﺍﺀ ﻛﻤﺎ ﻳﻔﻌﻠﻪ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻳﺮﺟﻊ ﻭﺟﻮﺩ ﻫـﺬﺍ ﺍﻟـﻀﻤﲑ‬ ‫ﻭﺍﺳﺘﻤﺮﺍﺭﻩ ﺇﱃ‪:‬‬ ‫ﺃﻭ ﹰﻻ‪ -‬ﺍﻹﳝﺎﻥ ﺑﺎﷲ ﻭﻗﻮﺗﻪ ﺍﻟﻘﺎﻫﺮﺓ ﺍﳌﻬﻴﻤﻨﺔ ﻋﻠﻰ ﻋﺎﱂ ﺍﻟﺴﺮ ﻭﺍﻟﻨﺠﻮﻯ ﻭﺍﳌﻄﻠـﻊ ﻋﻠـﻰ ﺩﻗـﺎﺋﻖ‬ ‫ﺍﻷﻋﻤﺎﻝ ﺇﱃ ﺣﺪ ﺍﻟﺬﺭﺓ ﻣﻨﻬﺎ‪ " ،‬ﹶﻓﻤ‪‬ﻦ ‪‬ﻳ ‪‬ﻌ ‪‬ﻤ ﹾﻞ ‪‬ﻣﹾﺜﻘﹶﺎ ﹶﻝ ﹶﺫ ‪‬ﺭ ‪‬ﺓ ‪‬ﺧﻴ‪‬ﺮﹰﺍ ‪‬ﻳ ‪‬ﺮﻩ‪ ،‬ﻭﻣ‪‬ﻦ ‪‬ﻳ ‪‬ﻌ ‪‬ﻤ ﹾﻞ ‪‬ﻣﹾﺜﻘﹶﺎ ﹶﻝ ﹶﺫ ‪‬ﺭ ‪‬ﺓ ‪‬ﺷ ‪‬ﺮﹰﺍ ‪‬ﻳ ‪‬ﺮﻩ‪" ‬‬ ‫ﺍﻟﺰﻟﺰﻟﺔ" ‪ ،8-7‬ﻓﺎﻹﳝﺎﻥ ﺑﺎﷲ ﻗﺎﻋﺪﺓ ﻛﻞ ﻋﻠﻢ ﺣﻖ‪ ،‬ﻭﺃﺳﺎﺱ ﻛﻞ ﻋﻤﻞ ﺻﺎﱀ‪.‬‬ ‫ﻭﺍﻹﳝﺎﻥ ﺑﺎﷲ ﻳﺴﺘﻠﺰﻡ ﺍﻹﳝﺎﻥ ﺑﺎﻵﺧﺮﺓ ﻷ‪‬ﺎ ﺍﻣﺘﺪﺍﺩ ﺣﻘﻴﻘﻲ ﻟﻠﺪﻧﻴﺎ‪ ،‬ﻭﻓﻴﻬﺎ ﺍﳉـﺰﺍﺀ ﻭﺍﻟﺒﻘـﺎﺀ‪ ،‬ﻭﺃﻱ‬ ‫ﻋﻤﻞ ﻻ ﻳﺴﺘﻨﺪ ﺇﱃ ﻫﺬﺍ ﺍﻟﺮﺑﻂ ﻓﻌﺎﻗﺒﺘﻪ ﺍﳋﺴﺮﺍﻥ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪ ":‬ﹸﻗ ﹾﻞ ‪‬ﻫ ﹾﻞ ‪‬ﻧ‪‬ﻨﺒ‪‬ﹸﺌ ﹸﻜ ‪‬ﻢ ﺑﹺﺎﹾﻟﹶﺄ ‪‬ﺧ ‪‬‬ ‫ﺴﺮﹺﻳ ‪‬ﻦ ﹶﺃ ‪‬ﻋﻤ‪‬ﺎ ﹰﻻ‪.‬‬ ‫ﺕ‬ ‫ﻚ ﺍﱠﻟﺬ‪‬ﻳ ‪‬ﻦ ﹶﻛ ﹶﻔﺮ‪‬ﻭﺍ ﺑﹺﺂﻳ‪‬ﺎ ‪‬‬ ‫ﺻﻨ‪‬ﻌﹰﺎ‪ .‬ﺃﹸﻭﹶﻟ‪‬ﺌ ‪‬‬ ‫ﺴﻨ‪‬ﻮ ﹶﻥ ‪‬‬ ‫ﺤِ‬ ‫ﺴﺒ‪‬ﻮ ﹶﻥ ﹶﺃ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ‪‬ﻳ ‪‬‬ ‫ﺤ‪‬‬ ‫ﺤﻴ‪‬ﺎ ‪‬ﺓ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ‪‬ﻳ ‪‬‬ ‫ﺿﻞﱠ ‪‬ﺳ ‪‬ﻌﻴ‪‬ﻬ‪ ‬ﻢ ﻓ‪‬ﻲ ﺍﹾﻟ ‪‬‬ ‫ﺍﱠﻟﺬ‪‬ﻳ ‪‬ﻦ ‪‬‬ ‫ﺖ ﹶﺃ ‪‬ﻋﻤ‪‬ﺎﹸﻟ ‪‬ﻬ ‪‬ﻢ ﹶﻓﻠﹶﺎ ‪‬ﻧﻘ‪‬ﻴ ‪‬ﻢ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﹾﻟ ‪‬ﻘﻴ‪‬ﺎ ‪‬ﻣ ‪‬ﺔ ‪‬ﻭﺯ‪‬ﻧﹰﺎ" ﺍﻟﻜﻬﻒ‪ " ،105-103:‬ﻭﺃﺣـﺴﻦ‬ ‫ﺤﹺﺒ ﹶﻄ ‪‬‬ ‫‪‬ﺭ‪‬ﺑ ﹺﻬ ‪‬ﻢ ‪‬ﻭ‪‬ﻟﻘﹶﺎ‪‬ﺋ ‪‬ﻪ ﹶﻓ ‪‬‬ ‫ﺍﻟﻌﻤﻞ ﻟﻦ ﻳﻜﻮﻥ ﺇﻻ ﺇﺫﺍ ﻛﺎﻧﺖ ﺣﻘﻴﻘﺔ ﺍﻵﺧﺮﺓ ﻭﺍﺿﺤﺔ ﺟﺪﹰﺍ ﰲ ﻧﻔﺲ ﺍﳌﺆﻣﻦ ﻛﺪﺍﺭ ﺧﻠﻮﺩ‪ ،‬ﺣﱴ ﺗﺄﺧﺬ‬ ‫‪285‬‬ ‫ﺍﻟﺪﻧﻴﺎ ﺣﺠﻤﻬﺎ ﺍﳊﻘﻴﻘﻲ ﻛﺪﺍﺭ ﻓﻨﺎﺀ‪ ،‬ﻓﺘﻄﻮﻉ ﺍﻟﺪﻧﻴﺎ ﻟﻶﺧﺮﺓ ﻭﻻ ﺗﻄﻮﻉ ﺍﻵﺧﺮﺓ ﻟﻠﺪﻧﻴﺎ"‬ ‫‪ -283‬ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺷﻌﺐ ﺍﻹﳝﺎﻥ‪ ،‬ﺑﻠﻔﻆ‪ :‬ﻣﻦ ﺑﺎﺕ ﻋﻴﻴﹰﺎ ﻣﻦ ﻃﻠﺐ ﺍﳊﻼﻝ‪ ،‬ﻭﺍﺑﻦ ﺣﺠـﺮ‪ ،‬ﻓـﺘﺢ ﺍﻟﺒـﺎﺭﻱ‪،‬‬ ‫‪306/4‬‬ ‫‪ 284‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺒﻴﻮﻉ‪ ،‬ﺑﺎﺏ ﻛﺴﺐ ﺍﻟﺮﺟﻞ ﻭﻋﻤﻠﻪ ﺑﻴﺪﻩ‪.730/2 ،(1966) ،‬‬ ‫‪ -285‬ﻳﻮﺳﻒ ﻛﻤﺎﻝ ﳏﻤﺪ‪ ،‬ﻓﻘﻪ ﺍﻗﺘﺼﺎﺩ ﺍﻟﺴﻮﻕ‪ ،‬ﺹ ‪.58‬‬

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‫‪ISoIT‬‬

‫ﺲ ﻣ‪‬ـﺎ‬ ‫ﺠﺪ‪ ‬ﹸﻛﻞﱡ ‪‬ﻧﻔﹾـ ﹴ‬ ‫ﻭﳌﺎ ﺭﺑﻄﺖ ﺍﻵﻳﺎﺕ ﺍﻟﻌﻤﻞ ﺑﺎﻟﻌﻘﻴﺪﺓ ﺭﺑﻄﺘﻪ ﺑﺎﳉﺰﺍﺀ‪ ،‬ﻓﻔﻲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ":‬ﻳ ‪‬ﻮ ‪‬ﻡ ‪‬ﺗ ﹺ‬ ‫ﺖ ﻣ‪‬ﻦ ﺳ‪ ‬ﻮ ٍﺀ ‪‬ﺗ ‪‬ﻮ ‪‬ﺩ ﹶﻟ ‪‬ﻮ ﹶﺃﻥﱠ ‪‬ﺑ‪‬ﻴ‪‬ﻨﻬ‪‬ﺎ ‪‬ﻭ‪‬ﺑ‪‬ﻴ‪‬ﻨﻪ‪ ‬ﹶﺃﻣ‪‬ﺪﹰﺍ ‪‬ﺑﻌ‪‬ﻴﺪﹰﺍ " ﺁﻝ ﻋﻤﺮﺍﻥ‪،30 :‬‬ ‫ﺤﻀ‪‬ﺮﹰﺍ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﻋ ‪‬ﻤﹶﻠ ‪‬‬ ‫ﺖ ‪‬ﻣ ‪‬ﻦ ‪‬ﺧ‪‬ﻴ ﹴﺮ ‪‬ﻣ ‪‬‬ ‫‪‬ﻋ ‪‬ﻤﹶﻠ ‪‬‬ ‫ﺴ ‪‬ﻦ ﻣ‪‬ﺎ ﻛﹶﺎﻧ‪‬ﻮﹾﺍ ‪‬ﻳ ‪‬ﻌ ‪‬ﻤﻠﹸﻮ ﹶﻥ" ﺍﻟﺘﻮﺑﺔ‪ ،121 :‬ﻭﻗﻮﻟﻪ‪ ":‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﻋ ‪‬ﻤ ﹶﻞ ﺻ‪‬ﺎﻟ‪‬ﺤﹰﺎ‬ ‫ﺠ ﹺﺰ‪‬ﻳﻬ‪‬ﻢ‪ ‬ﺍﻟﻠﹼ ‪‬ﻪ ﹶﺃ ‪‬ﺣ ‪‬‬ ‫ﻭﻗﻮﻟﻪ ﻛﺬﻟﻚ‪ ":‬ﻟ‪‬ﻴ ‪‬‬ ‫ﺏ" ﻏﺎﻓﺮ‪ ،40:‬ﻋﻠﻤـﹰﺎ‬ ‫ﺠ‪‬ﻨ ﹶﺔ ‪‬ﻳ ‪‬ﺮ ‪‬ﺯﻗﹸﻮ ﹶﻥ ﻓ‪‬ﻴﻬ‪‬ﺎ ﹺﺑ ‪‬ﻐ‪‬ﻴ ﹺﺮ ‪‬ﺣﺴ‪‬ﺎ ﹴ‬ ‫ﻚ ‪‬ﻳ ‪‬ﺪ ‪‬ﺧﻠﹸﻮ ﹶﻥ ﺍﹾﻟ ‪‬‬ ‫ﻣ‪‬ﻦ ﹶﺫ ﹶﻛ ﹴﺮ ﹶﺃ ‪‬ﻭ ﺃﹸﻧﺜﹶﻰ ‪‬ﻭﻫ‪ ‬ﻮ ‪‬ﻣ ‪‬ﺆ ‪‬ﻣ ‪‬ﻦ ﹶﻓﺄﹸ ‪‬ﻭﹶﻟ‪‬ﺌ ‪‬‬ ‫ﺑﺄﻥ ﺁﻳﺎﺕ ﻛﺜﲑﺓ ﻋﱪﺕ ﻋﻦ ﺃﻥ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﺩﺍﺭ ﺍﺑﺘﻼﺀ‪ ،‬ﻭﻫﻲ ﺍﻣﺘﺤﺎﻥ ﰲ ﳎﺎﻻﺕ ﺍﻟﻌﻤﻞ " ‪‬ﻟ‪‬ﻴ‪‬ﺒﻠﹸـ ‪‬ﻮ ﹸﻛ ‪‬ﻢ‬ ‫ﺴﻦ‪ ‬ﻋ ‪‬ﻤ ﹰ‬ ‫ﹶﺃ‪‬ﻳ ﹸﻜ ‪‬ﻢ ﹶﺃ ‪‬ﺣ ‪‬‬ ‫ﻼ " ﻫﻮﺩ‪.7 :‬‬ ‫ﻼ‪‬ﺋ ﹶﻜ ‪‬ﺔ ﹺﺇﻧ‪‬ـﻲ‬ ‫ﻚ ‪‬ﻟ ﹾﻠ ‪‬ﻤ ﹶ‬ ‫ﻓﺎﻹﳝﺎﻥ ﺑﺎﷲ ﻳﻘﺘﻀﻲ ﺍﻻﺳﺘﺠﺎﺑﺔ ﻟﻪ ﰲ ﺧﻼﻓﺔ ﺍﻷﺭﺽ ﻭﻋﻤﺎﺭ‪‬ﺎ " ‪‬ﻭﹺﺇ ﹾﺫ ﻗﹶﺎ ﹶﻝ ‪‬ﺭ‪‬ﺑ ‪‬‬ ‫ﺽ ‪‬ﺧﻠ‪‬ﻴ ﹶﻔ ﹰﺔ " ﺍﻟﺒﻘﺮﺓ‪ ،30 :‬ﻭﺍﳋﻠﻴﻔﺔ ﻣﻦ ﳜﻠﻒ ﻏﲑﻩ ﺃﻭ ﻳﻨﻮﺏ ﻣﻨﺎﺑﻪ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﻣﺴﻌﻮﺩ‪:‬‬ ‫ﺟ‪‬ﺎ ‪‬ﻋ ﹲﻞ ﻓ‪‬ﻲ ﺍ َﻷ ‪‬ﺭ ﹺ‬ ‫ﺧﻠﻴﻔﺔ ﰲ ﺍﳊﻜﻢ ﺑﲔ ﻋﺒﺎﺩﻱ ﺑﺎﳊﻖ ﻭﺑﺄﻭﺍﻣﺮﻱ‪ ،‬ﻳﻌﲏ ﺑﺬﻟﻚ ﺁﺩﻡ ‪ υ‬ﻭﻣﻦ ﻗـﺎﻡ ﻣﻘﺎﻣـﻪ ﺑﻌـﺪﻩ ﻣـﻦ‬ ‫ﺫﺭﻳﺘﻪ"‪ ،286‬ﻭﻳﺘﺮﺗﺐ ﻋﻠﻰ ﺍﻻﺳﺘﺨﻼﻑ ﻭﺍﺟﺐ ﺍﻻﻋﻤﺎﺭ ﻭﺍﻟﻀﺮﺏ ﰲ ﺍﻷﺭﺽ‪ ،‬ﻗﺎﻝ ﺍﻟﻄﱪﻱ ﻋﻦ ﺍﺑﻦ‬ ‫ﺍﺳﺤﺎﻕ‪":‬ﺳﺎﻛﻨﹰﺎ ﻭﻋﺎﻣﺮﹰﺍ ﻳﺴﻜﻨﻬﺎ ﻭﻳﻌﻤﺮﻫﺎ ﺧﻠﻘﹰﺎ ﻟﻴﺲ ﻣﻨﻜﻢ"‪ ،287‬ﻛﻤﺎ ﻳﺘﺮﺗﺐ ﻋﻠﻰ ﺫﻟـﻚ ﻃﺎﻋـﺔ‬ ‫ﺍﳌﺴﺘ‪‬ﺨﻠﻒ ﻟﻠﻤﺎﻟﻚ ﻓﻴﻤﺎ ﺍﺳﺘﺨﻠﻒ ﻓﻴﻪ‪.‬‬ ‫ﺛﺎﻧﻴﹰﺎ‪ -‬ﺍﻻﻗﺘﺪﺍﺀ ﺑﺎﻟﻨﱯ ﳏﻤﺪ ﻭﺍﻣﺘﺜﺎﻝ ﺃﻭﺍﻣﺮﻩ‪ ،‬ﻭﺗﺪﻝ ﺳﲑﺗﻪ )ﺹ( ﻋﻠـﻰ ﺃﻧـﻪ ﻛـﺎﻥ ﻳﻌﻤـﻞ‬ ‫ﻭﺍﻷﺣﺎﺩﻳﺚ ﰲ ﺃﳘﻴﺔ ﺍﻟﻌﻤﻞ ﻭﺃﻧﻪ ﺻﻨﻴﻊ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﻭﺗﺸﺠﻴﻌﻪ ﻋﻠﻰ ﺍﻟﻌﻤﻞ ﻟﻴﺼﻞ ﺇﱃ ﺩﺭﺟـﺔ ﺍﻟﻌﺒـﺎﺩﺓ‪،‬‬ ‫ﻭﻫﺬﺍ ﻳﻌﲏ‪:‬‬ ‫ﺍﺳﺘﺤﻀﺎﺭ ﺍﻟﻨﻴﺔ ﰲ ﻛﻞ ﻋﻤﻞ ﻭﺍﻟﺼﺪﻕ ﻓﻴﻪ ﻛﻤﺎ ﻫﻮ ﰲ ﺣﻖ ﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﻓﺎﻻﺳﻼﻡ ﻻ ﻳﻘﺼﺮ ﻣﻌـﲎ‬ ‫ﺍﻟﻌﺒﺎﺩﺓ ﻋﻠﻰ ﺍﻟﻨﺴﻚ‪ ،‬ﻓﻜﻞ ﺳﻌﻲ ﰲ ﺍﻟﺪﻧﻴﺎ ﻣﺎ ﺩﺍﻡ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻓﻬﻮ ﻋﺒﺎﺩﺓ‪ ،‬ﻓﺎﻟﻌﺎﻣﻞ ﰲ ﻣﻜﺎﻥ ﺍﻟﻌﻤﻞ‬ ‫ﻋﺎﻣﺔ ﻋﻠﻴﻪ ﺃﻥ ﳝﺎﺭﺱ ﻋﻤﻠﻪ ﻭﻫﻮ ﻳﺸﻌﺮ ﻛﺄﻧﻪ ﰲ ﻋﺒﺎﺩﺓ ﻳﺴﺘﺤﻀﺮ ﻓﻴﻬﺎ ﺍﻟﻨﻴﺔ‪ ،‬ﻭﺧﺎﺻﺔ ﺃﻥ ﻫﺬﺍ ﺍﻟﻌﻤـﻞ‬ ‫ﳛﻘﻖ ﳍﻢ ﺍﳌﻨﻌﺔ ﻭﺍﻟﺮﻓﻌﺔ ﻭﻳﻜﻔﻴﻬﻢ ﺗﺴﻠﻂ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻭﳛﻘﻖ ﳍﻢ ﺍﻻﻛﺘﻔﺎﺀ ﻋﻼﻭﺓ ﻋﻠﻰ ﺍﻟﻌﺰﺓ ﻭﺍﻟﻜﺮﺍﻣﺔ‪.‬‬ ‫ﺇﻥ ﺍﻹﳝﺎﻥ ﻭﺍﻻﺳﺘﺠﺎﺑﺔ ﷲ ﰲ ﻋﻤﺎﺭﺓ ﺍﻷﺭﺽ ﻭﺧﻠﻮﺹ ﺍﻟﻨﻴﺔ ﻣﻊ ﺍﻟﻌﻠﻢ ﺑﺎﳌﻌﺎﻣﻼﺕ ﺍﻹﺳﻼﻣﻴﺔ‬ ‫ﻭﺁﺩﺍﺏ ﺍﻟﻌﻤﻞ‪ ،‬ﻳﻮﻟﺪ ﺍﻻﺗﻘﺎﻥ ﻭﺍﻹﺣﺴﺎﻥ ﰲ ﺍﻷﺩﺍﺀ ﻧﺘﻴﺠﺔ ﻟﻠﻤﺸﺎﻋﺮ ﺍﻟﻨﺎﺑﻌﺔ ﻣﻦ ﺍﻷﻋﻤﺎﻕ ﻭﲡﻌﻞ ﻣـﻦ‬ ‫ﺍﻹﻧﺴﺎﻥ ﺭﻗﻴﺒﹰﺎ ﻋﻠﻰ ﻧﻔﺴﻪ ﻭﳏﺎﺳﺒﹰﺎ ﳍﺎ ﻋﻨﺪ ﺍﻟﺘﻘﺼﲑ‪ ،‬ﻫﺬﻩ ﺍﶈﻔﺰﺍﺕ ﺍﻹﳝﺎﻧﻴﺔ ﺗﺘﻔﻮﻕ ﻋﻠﻰ ﻛﻞ ﺍﶈﻔﺰﺍﺕ‬ ‫ﺍﻷﺧﺮﻯ – ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻷﺧﺮﻯ ﻻ ‪‬ﻤﻞ ﻭﻻ ﺗﺴﻘﻂ ﻣﻦ ﺍﳊﺴﺎﺏ‪ -‬ﻛﺰﻳـﺎﺩﺓ ﺍﻷﺟـﻮﺭ ﻭﺍﻟﺘﻬﺪﻳـﺪ‬ ‫ﺑﺎﻟﻌﻘﺎﺏ ﻭﺍﳌﺮﺍﻗﺒﺔ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺃﺧﻼﻗﻴﺎﺕ ﺍﻟﻌﻤﻞ ﺗﻘﺮﺑﹰﺎ ﺇﱃ ﺍﷲ ﻻ ﲣﺮﺝ ﻣﻨﻪ ﻋﻨﺎﺻﺮ ﺍﻟـﺮﺑﺢ ﺍﳋـﺎﺹ ﺃﻭ‬ ‫ﺇﺷﺒﺎﻉ ﺍﻟﺸﺨﺼﻴﺔ‪ ،‬ﻓﻠﻮ ﺣﺪﺙ ﻫﺬﺍ ﳌﺎ ﻛﺎﻥ ﻫﻨﺎﻙ ﻓﺮﻕ ﺑﲔ ﺍﻟﻘﺮﰉ ﺇﱃ ﺍﷲ ﺑﺎﻟﻌﻤـﻞ ﻭﺍﻟﻘـﺮﰉ ﺇﱃ ﺍﷲ‬ ‫ﲟﺨﺘﻠﻒ ﺷﻌﺎﺋﺮ ﺍﻟﻌﺒﺎﺩﺓ ﻣﻦ ﺻﻼﺓ ﺃﻭ ﺻﻴﺎﻡ‪ ،‬ﺍﻥ ﺍﻋﺘﺒﺎﺭ ﺍﻟﻌﻤﻞ ﻗﺮﰉ ﺇﱃ ﺍﷲ ﺇﳕﺎ ﻳﺒﻌﺪ ﻋﻨﻪ ﻋﻨﺎﺻﺮ ﺍﻟﺸﺮ‬ ‫ﻭﺍﻟﺪﻧﺲ ﻭﺍﻻﺳﺘﻐﻼﻝ ﻭﺍﻟﺘﻠﻔﻴﻖ‪ ،‬ﻛﻤﺎ ﳜﻀﻊ ﻧﻮﺍﺯﻉ ﺍﻟﺮﺑﺢ ﻭﺍﻟﻜﺴﺐ ﻭﺍﻟﻄﻤﻮﺡ ﻟﻠﺤﺪﻭﺩ ﺍﻟﱵ ﻭﺿﻌﻬﺎ‬ ‫ﺍﻹﺳﻼﻡ ﲝﻴﺚ ﺗﺆﰐ ﺧﲑﻫﺎ ﻭﺗﺒﻌﺪ ﺷﺮﻫﺎ‪.‬‬ ‫‪ -286‬ﺍﺑﻦ ﻋﻄﻴﺔ‪ ،‬ﺍﶈﺮﺭ ﺍﻟﻮﺟﻴﺰ ‪ ،221/1‬ﻁ ﺍﶈﺎﻛﻢ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻗﻄﺮ ‪.1398‬‬ ‫‪ -287‬ﺍﻟﻄﱪﻱ‪ ،‬ﳏﻤﺪ ﺑﻦ ﺟﺮﻳﺮ ﺑﻦ ﺧﺎﻟﺪ‪ ،‬ﺃﺑﻮ ﺟﻌﻔﺮ‪ ،‬ﺗﻔﺴﲑﻩ‪ ،‬ﻁ ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﺑﲑﻭﺕ‪1405 ،‬ﻫـ‪.199/1 ،‬‬

‫ﻋﻔﺎﻑ ﻋﺒﺪ ﺍﻟﻐﻔﻮﺭ ﲪﻴﺪ ‪141 -‬‬

‫ﺍﻷﺳﺎﺱ ﺍﻟﺜﺎﱐ‪ :‬ﻣﺸﺮﻭﻋﻴﺔ ﺍﻟﻌﻤﻞ‬ ‫ﺇﻥ ﺃﻋﻤﺎﻝ ﺍﻟﻨﺎﺱ ﺗﻨﻘﺴﻢ ﺇﱃ‪:‬ﻋﺒﺎﺩﺍﺕ‪ ،‬ﻳﺘﺨﺬﻭ‪‬ﺎ ﺩﻳﻨﹰﺎ‪ ،‬ﻳﻨﺘﻔﻌﻮﻥ ‪‬ﺎ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪ ،‬ﻭﺍﻷﺻﻞ‬ ‫ﻓﻴﻬﺎ ﺍﳌﻨﻊ ﺇﻻ ﻣﺎ ﺟﺎﺀ ﺍﻟﺸﺮﻉ ﰲ ﻧﺼﻪ‪ ،‬ﺃﻱ ﺃﻥ ﺍﻷﺻﻞ ﻓﻴﻬﺎ ﺍﻻﺗﺒﺎﻉ‪ ،‬ﻭﺃﻥ ﺃﻱ ﺯﻳﺎﺩﺓ ﺃﻭ ﻧﻘﺺ ﻋﻠﻰ ﻣﺎ‬ ‫ﺟﺎﺀ ﺑﻪ ﺍﻟﺸﺮﻉ ﻳﻌﺪ ﺍﺑﺘﺪﺍﻋﹰﺎ ﰲ ﺍﻟﺪﻳﻦ‪.‬‬ ‫ﺃﻣﺎ ﻏﲑ ﺍﻟﻌﺒﺎﺩﺍﺕ )ﺍﻟﻌﺎﺩﺍﺕ ﻭﺍﳌﻌﺎﻣﻼﺕ( ﻓﺄﻥ ﺍﻷﺻﻞ ﰲ ﺍﻷﻣﻮﺭ ﺍﻹﺑﺎﺣﺔ‪ ،‬ﺇﻻ ﻣﺎ ﺟﺎﺀ ﺑﻪ ﻧـﺺ‬ ‫ﻋﻠﻰ ﲢﺮﳝﻪ‪،‬‬ ‫ﻳﻘﻮﻝ ﺍﻟﺸﺎﻃﱯ‪ :‬ﺍﻷﺻﻞ ﰲ ﺍﻟﻌﺒﺎﺩﺍﺕ‪ :‬ﺃﻥ ﻻ ﻳﺸﺮﻉ ﻓﻴﻬﺎ ﺇﻻ ﻣﺎ ﺷﺮﻋﻪ ﺍﷲ‪.‬‬ ‫‪288‬‬ ‫ﻭﺍﻷﺻﻞ ﰲ ﺍﻟﻌﺎﺩﺍﺕ‪ :‬ﺃﻥ ﻻ ﳛﻈﺮ ﻣﻨﻬﺎ ﺇﻻ ﻣﺎ ﺣﻈﺮﻩ ﺍﷲ‪.‬‬ ‫ﻭﺗﺘﺤﻘﻖ ﻣﺸﺮﻭﻋﻴﺔ ﺍﻟﻌﻤﻞ ﰲ ﺍﻟﻀﻮﺍﺑﻂ ﺍﻵﺗﻴﺔ‪:‬‬ ‫ﺃﻭ ﹰﻻ‪ :‬ﺍﻟﻜﺴﺐ ﻭﺍﻻﻧﻔﺎﻕ ﻣﻦ ﺍﳊﻼﻝ ﺍﻟﻄﻴﺐ‬

‫ﻭﻳﺸﺘﺮﻁ ﻟﻠﻜﺴﺐ ﻭﺍﻻﻧﻔﺎﻕ ﺃﻣﺮﺍﻥ‪:‬‬

‫ﺃﻭﳍﻤﺎ ‪ -‬ﺍﻟﻜﺴﺐ ﺑﻄﺮﻳﻖ ﺣﻼﻝ‪ ،‬ﻭﲡﻨﺐ ﺍﳊﺮﺍﻡ‪ ،‬ﻭﻫﺬﺍ ﻳﻘﺘﻀﻲ ﻣﻌﺮﻓﺔ ﻣﺎ ﻫـﻮ ﺣـﺮﺍﻡ‪ ،‬ﻷﻥ‬ ‫ﺍﻷﺻﻞ ﺍﻹﺑﺎﺣﺔ ﺇﻻ ﻣﺎ ﻭﺭﺩ ﻧﺺ ﰲ ﺣﺮﻣﺘﻪ‪ ،‬ﻭﺻﻮﺭ ﺍﻟﻌﻤﻞ ﻏﲑ ﺍﳌﺸﺮﻭﻉ ﰲ ﻛﻞ ﻣﺎ ﻳﺆﺩﻱ ﺇﱃ ﺍﻟﻈﻠﻢ‬ ‫ﻭﺍﻟﻐﱭ ﻭﺍﻟﻔﺴﺎﺩ ﰲ ﺍﻷﺭﺽ‪ ،‬ﻭﻣﺎ ﻓﻴﻪ ﺿﺮﺭ ﺑﺎﻟﻐﲑ‪ ،‬ﻓﻼ ﳛﻞ ﳌﺴﻠﻢ ﺃﻥ ﻳﻜﺘﺴﺐ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟـﺴﺮﻗﺔ ﺃﻭ‬ ‫ﺍﻟﻐﺶ‪ ،‬ﺃﻭ ﺃﻛﻞ ﺃﻣﻮﺍﻝ ﺍﻟﻨﺎﺱ ﺑﺎﻟﺒﺎﻃﻞ‪ ،‬ﺃﻭ ﺍﻟﺮﺷﻮﺓ ﺃﻭ ﻋﻦ ﻃﺮﻳﻖ ﺗﻌﺎﻃﻲ ﺍﳌﻨﻜﺮﺍﺕ‪ ،‬ﻓﻘﺪ ﺣﺪﺩ ﺍﻹﺳﻼﻡ‬ ‫ﺻﻮﺭ ﺍﻟﻜﺴﺐ ﻭﺍﳌﻤﺎﺭﺳﺎﺕ ﺍﶈﻈﻮﺭﺓ ﻛﺎﻟﺮﺑﺎ ﻭﺍﳌﻴﺴﺮ‪ ،‬ﺃﻭ ﳑﺎﺭﺳﺎﺕ ﺍﳊﺮﺍﻡ ﻛﺎﻟﺰﻧﺎ ﻭﺷـﺮﺏ ﺍﳋﻤـﺮﺓ‬ ‫ﻭﺍﻻﺣﺘﻜﺎﺭ ﺃﻭ ﺍﻹﻛﺮﺍﻩ ﻭﻣﺎ ﺷﺎﺑﻪ ﺫﻟﻚ‪.‬‬ ‫ﻭﻗﺪ ﺣﺮﻣﺖ ﺑﻌﺾ ﺍﳌﻌﺎﻣﻼﺕ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﻷ‪‬ﺎ ﺗﺆﺩﻱ ﺇﱃ ﲢﺠﺮ ﺍﻟﻘﻠﻮﺏ ﺃﻭ ﻓﺴﺎﺩ ﺍﻟـﻀﻤﲑ‪ ،‬ﺃﻭ‬ ‫ﺿﻴﺎﻉ ﺍﻟﻮﻗﺖ ﺃﻭ ﺍﳓﺮﺍﻑ ﺍﻟﺴﻠﻮﻙ ﺃﻭ ﺿﻴﺎﻉ ﻣﺼﺎﱀ ﻟﻠﻤﺴﻠﻤﲔ‪ ،‬ﻓﻘﺪ ﺣﺮﻣﺖ ﺻﻨﺎﻉ ﺍﻟﺘﻤﺎﺛﻴﻞ ﻭﺍﻻﲡﺎﺭ‬ ‫‪‬ﺎ ﻷ‪‬ﺎ ﺗﺸﺪ ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﻋﺒﺎﺩ‪‬ﺎ ﻣﻦ ﺩﻭﻥ ﺍﷲ‪ ،‬ﻭﺣﺮﻣﺖ ﺻﻨﺎﻋﺔ ﺁﻻﺕ ﺍﻟﻠﻬﻮ ﳌﺎ ﻓﻴﻬﺎ ﻣـﻦ ﺇﺿـﺎﻋﺔ‬ ‫ﺍﻟﻮﻗﺖ‪ ،‬ﻭﺗﺮﻙ ﺍﻟﻮﺍﺟﺒﺎﺕ‪ ،‬ﻭﺣﺮﻡ ﺑﻴﻊ ﺍﻟﺴﻼﺡ ﻟﻠﻌﺪﻭ ﻷﻧﻪ ﻳﺘﻘﻮﻯ ‪‬ﺎ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺣﺮﻡ ﺍﻟﺮﺑﺎ ﻷﻧﻪ‬ ‫ﻳﻘﺴﻲ ﺍﻟﻘﻠﺐ ﻭﻳﻘﻮﻱ ﺍﳉﺸﻊ‪ ،‬ﻭﻳﱰﻉ ﻣﻦ ﺍﻟﻨﻔﺲ ﺣﺐ ﺍﳋﲑ‪ ،‬ﻭﻟﻜﻞ ﺫﻟﻚ ﺃﺩﻟﺔ‪ ،‬ﻓﻠﻢ ﻳﻌﺒﺄ ﺍﻟﺸﺮﻉ ﲟـﺎ‬ ‫ﲢﻘﻘﻪ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻣﻦ ﻧﻮﻉ ﻣﻨﻔﻌﺔ ﻟﺼﺎﺣﺒﻬﺎ ﻭﻟﻜﻦ ﺿﺮﺭﻫﺎ ﻛﺒﲑ ﻋﻠﻰ ﺍﳌﺴﺘﻮﻯ ﺍﻟﻌﺎﻡ ﻭﺍﳋﺎﺹ ﻏـﲑ‬ ‫ﺍﳌﻨﻈﻮﺭ‪.‬ﻭﻗﺪ ﺣﺬﺭﻧﺎ ﺍﻟﻨﱯ )ﺹ( ﻓﻘﺎﻝ‪ ":‬ﻳﺄﰐ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﺯﻣﺎﻥ ﻻ ﻳﺒﺎﱄ ﺍﳌﺮﺀ ﻣﺎ ﺃﺧﺬ ﻣﻨﻪ ﺃﻣﻦ ﺍﳊﻼﻝ‬ ‫‪289‬‬ ‫ﺃﻡ ﺍﳊﺮﺍﻡ؟ "‬ ‫ﻭﺍﻵﺧﺮ‪ -‬ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻜﺴﺐ ﺣﻼ ﹰﻻ ﻃﻴﺒﹰﺎ‪ :‬ﻭﺍﻟﻨﺼﻮﺹ ﻋﻠﻰ ﺫﻟﻚ – ﻛﺘﺎﺑﹰﺎ ﻭﺳﻨﺔ‪ -‬ﻛﺜﲑﺓ‪ ،‬ﻭﻗﺪ‬ ‫ﻼ‪ ":‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﺇﻥ ﺍﷲ ﻃﻴﺐ ﻻ ﻳﻘﺒﻞ ﺇﻻ ﻃﻴﺒـﺎﹰ‪،‬‬ ‫ﺗﻀﻤﻨﻬﺎ ﺣﺪﻳﺚ ﺭﺳﻮﻝ ﺍﷲ )ﺹ( ﰲ ﺧﻄﺒﺘﻪ ﻗﺎﺋ ﹰ‬ ‫‪ -288‬ﺍﻧﻈﺮ ‪ :‬ﺍﻻﻋﺘﺼﺎﻡ ﻟﻠﺸﺎﻃﱯ ‪.37/1‬‬ ‫‪ -289‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺒﻴﻮﻉ‪ ،‬ﺑﺎﺏ ﻣﻦ ﱂ ﻳﺒﺎﻝ ﻣﻦ ﺣﻴﺚ ﻛﺴﺐ ﺍﳌﺎﻝ‪ ،626/2 ،(1954) ،‬ﻭﺑـﺎﺏ‪:‬‬ ‫ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ " ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻻ ﺗﺄﻛﻠﻮﺍ ﺍﻟﺮﺑﺎ ﺃﺿﻌﺎﻓﹰﺎ ﻣﻀﺎﻋﻔﺔ ﻭﺍﺗﻘـﻮﺍ ﺍﷲ ﻟﻌﻠﻜـﻢ ﺗﻔﻠﺤـﻮﻥ" ‪،733/2‬‬ ‫ﻭﺍﻟﺪﺍﺭﻣﻲ‪ ،‬ﻛﺘﺎﺏ ﺍﳉﻬﺎﺩ‪ ،‬ﺑﺎﺏ ﺍﻟﺘﺸﺪﺩ ﰲ ﺃﻛﻞ ﺍﻟﺮﺑﺎ )‪ ،321/2 ،(2536‬ﻭﺍﻟﻨﺴﺎﺋﻲ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺒﻴﻮﻉ‪ ،‬ﺑﺎﺏ ﺍﳊﺚ‬ ‫ﻋﻠﻰ ﺍﻟﻜﺴﺐ‪.234/7 ،(4454) ،‬‬

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‫ﺕ ﻭ‪‬ﺍ ‪‬ﻋ ‪‬ﻤﻠﹸـﻮﺍ‬ ‫ﻭﺇﻥ ﺍﷲ ﺗﻌﺎﱃ ﺃﻣﺮ ﺍﳌﺆﻣﻨﲔ ﲟﺎ ﺃﻣﺮ ﺑﻪ ﺍﳌﺮﺳﻠﲔ ﻓﻘﺎﻝ‪ ":‬ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﻟﺮ‪ ‬ﺳ ﹸﻞ ﹸﻛﻠﹸﻮﺍ ‪‬ﻣ ‪‬ﻦ ﺍﻟﻄﱠ‪‬ﻴﺒ‪‬ـﺎ ‪‬‬ ‫ﺕ ‪‬ﻣﺎ ‪‬ﺭ ‪‬ﺯ ﹾﻗﻨ‪‬ﺎ ﹸﻛ ‪‬ﻢ " ﰒ ﺫﻛﺮ ﺍﻟﺮﺟﻞ ﻳﻄﻴـﻞ‬ ‫ﺻ‪‬ﺎﻟ‪‬ﺤﹰﺎ " ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪ ":‬ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﱠﻟﺬ‪‬ﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﹾﺍ ﹸﻛﻠﹸﻮﹾﺍ ﻣ‪‬ﻦ ﹶﻃ‪‬ﻴﺒ‪‬ﺎ ‪‬‬ ‫ﺍﻟﺴﻔﺮ ﺃﺷﻌﺚ ﺃﻏﱪ‪ ،‬ﳝﺪ ﻳﺪﻩ ﺇﱃ ﺍﻟﺴﻤﺎﺀ‪ ،‬ﻳﺎ ﺭﺏ‪ ،‬ﻳﺎ ﺭﺏ‪ ،‬ﻭﻣﻄﻌﻤﻪ ﺣﺮﺍﻡ ﻭﻣﻠﺒﺴﻪ ﺣﺮﺍﻡ‪ ،‬ﻭﻏـﺬﻱ‬ ‫‪290‬‬ ‫ﺑﺎﳊﺮﺍﻡ‪ ،‬ﻓﺄﱏ ﻳﺴﺘﺠﺎﺏ ﻟﺬﻟﻚ" " ﻭﻣﻦ ﻫﺬﺍ ﺍﻟﺘﻮﺟﻴﻪ ﺍﻹﺳﻼﻣﻲ ﺍﻟﺼﺮﻳﺢ ﻳﺘﺤﻘﻖ ﻟﻨﺎ ﺃﻥ ﺍﻛﺘـﺴﺎﺏ‬ ‫ﺍﳌﺎﻝ ﳚﺐ ﺃﻥ ﻻ ﻳﻘﺘﺼﺮ ﻋﻠﻰ ﺍﳊﻼﻝ ﻓﻘﻂ ﺑﻞ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﻃﻴﺒﹰﺎ‪..‬ﻭﺑﺬﻟﻚ ﲢﺮﻡ ﺍﳋﺒﺎﺋـﺚ ﻭﻟـﻮ‬ ‫ﻚ ﹶﻛﺜﹾـ ‪‬ﺮﺓﹸ‬ ‫ﺠﺒ‪‬ـ ‪‬‬ ‫ﺐ ‪‬ﻭﹶﻟ ‪‬ﻮ ﹶﺃ ‪‬ﻋ ‪‬‬ ‫ﺚ ﻭ‪‬ﺍﻟ ﱠﻄﻴ‪ ‬‬ ‫ﺨﺒﹺﻴ ﹸ‬ ‫ﺴ‪‬ﺘﻮﹺﻱ ﺍﹾﻟ ‪‬‬ ‫ﺟﺎﺀﺕ ﻣﻦ ﻃﺮﻳﻖ ﺣﻼﻝ"‪ 291‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ ":‬ﻗﹸﻞ ﱠﻻ ‪‬ﻳ ‪‬‬ ‫ﺚ ﻓﹶﺎ‪‬ﺗﻘﹸﻮﹾﺍ ﺍﻟﹼﻠ ‪‬ﻪ ﻳ‪‬ﺎ ﹸﺃ ‪‬ﻭﻟ‪‬ﻲ ﺍ َﻷﹾﻟﺒ‪‬ﺎ ﹺ‬ ‫ﺨﺒﹺﻴ ‪‬‬ ‫ﺍﹾﻟ ‪‬‬ ‫ﺏ ﹶﻟ ‪‬ﻌﻠﱠﻜﹸ ‪‬ﻢ ‪‬ﺗ ﹾﻔ‪‬ﻠﺤ‪‬ﻮ ﹶﻥ " ﺍﳌﺎﺋﺪﺓ‪.100:‬‬ ‫ﻓﺎﳌﺴﻠﻢ ﻟﻴﺲ ﺣﺮﹰﺍ ﰲ ﻛﻞ ﻣﺎ ﻳﻌﻮﺩ ﻋﻠﻴﻪ ﺑﺎﻟﺮﺑﺢ‪ ،‬ﺑﻞ ﻣﻘﻴﺪ ﺑﺎﻹﳝﺎﻥ ﻭﺍﻷﺧﻼﻕ‪ ،‬ﻓﻠﻴﺲ ﻛـﻞ ﻣـﺎ‬ ‫ﻳﺆﺩﻱ ﺇﱃ ﺍﻟﻜﺴﺐ ﺣﻼﻝ‪ ،‬ﻓﻌﻨﺪ ﺍﻟﻨﺪﺍﺀ ﻟﺼﻼﺓ ﺍﳉﻤﻌﺔ ﻳﺘﻮﻗﻒ ﺍﻟﺒﻴﻊ ﻭﺍﻟﺸﺮﺍﺀ ﻭﺍﻟﻌﻘﻮﺩ ﻣﻊ ﺃ‪‬ﺎ ﻛﺴﺐ‪،‬‬ ‫ﻭﻣﺜﻠﻬﺎ ﺑﻴﻊ ﺍﶈﺮﻣﺎﺕ ﻟﻐﲑ ﺍﳌﺴﻠﻤﲔ ﻛﺎﳋﻨﺎﺯﻳﺮ‪ ،‬ﻭﻟﻜﻦ ﺍﷲ ﺟﻌﻠﻬﺎ ﺭﺟﺴﹰﺎ ﻓﻼ ﻳﺒﺎﺡ ﺍﳌﺘﺎﺟﺮﺓ ﻓﻴﻬﺎ ﻓـﺈﺫﺍ‬ ‫ﺣﺮﻡ ﺷﻴﺌﹰﺎ ﺣﺮﻡ ﲦﻨﻪ‪ ،‬ﻭﻣﺜﻞ ﺫﻟﻚ ﺍﳋﻤﺮ ﻭﺃﻛﻞ ﺃﻣﻮﺍﻝ ﺍﻟﻨﺎﺱ ﺑﺎﻟﺒﺎﻃﻞ ﻭﻏﲑ ﺫﻟﻚ‪.‬‬ ‫ﻭﻛﻤﺎ ﺣﺮﻡ ﺍﻟﻜﺴﺐ ﻣﻦ ﺍﳋﺒﻴﺚ ﺣﺮﻡ ﺍﻻﻧﻔﺎﻕ ﻣﻨﻪ‪ ،‬ﻓﺄﻣﺮ ﺑﺎﻻﻧﻔﺎﻕ ﻣﻦ ﺍﻟﻄﻴﺒﺎﺕ ﻭﺣﺬﺭ ﻣﻦ‬ ‫ﺴ‪‬ﺒ‪‬ﺘ ‪‬ﻢ ‪‬ﻭ ‪‬ﻣﻤ‪‬ﺎ ﹶﺃ ‪‬ﺧ ‪‬ﺮ ‪‬ﺟﻨ‪‬ﺎ ﹶﻟﻜﹸـﻢ ﻣ‪‬ـ ‪‬ﻦ‬ ‫ﺕ ﻣ‪‬ﺎ ﹶﻛ ‪‬‬ ‫ﺍﻻﻧﻔﺎﻕ ﻣﻦ ﺍﳋﺒﻴﺚ " ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﱠﻟﺬ‪‬ﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﹾﺍ ﺃﹶﻧ ‪‬ﻔﻘﹸﻮﹾﺍ ﻣ‪‬ﻦ ﹶﻃ‪‬ﻴﺒ‪‬ﺎ ‪‬‬ ‫ﺨﺒﹺﻴ ﹶ‬ ‫ﺽ ‪‬ﻭ ﹶﻻ ‪‬ﺗ‪‬ﻴ ‪‬ﻤﻤ‪‬ﻮﹾﺍ ﺍﹾﻟ ‪‬‬ ‫ﺍ َﻷ ‪‬ﺭ ﹺ‬ ‫ﺚ ‪‬ﻣ‪‬ﻨﻪ‪ ‬ﺗ‪‬ﻨ ‪‬ﻔﻘﹸﻮ ﹶﻥ" ﺍﻟﺒﻘﺮﺓ‪ ،267:‬ﻭﻗﺪ ﻓﺼﻠﺖ ﻛﺘﺐ ﺍﻟﻔﻘﻪ ﺍﻟﻜﻼﻡ ﻋﻦ ﻃـﺮﻕ‬ ‫ﺍﻟﻜﺴﺐ ﺍﳌﺸﺮﻭﻋﺔ ﻭﺃﳘﻬﺎ‪" :‬ﺍﻟﻌﻤﻞ‪ ،‬ﺍﻷﺭﺙ‪ ،‬ﺍﻟﻮﺻﻴﺔ‪ ،‬ﺍﳍﺒـﺔ‪ ،‬ﺍﻟﻠﻘﻄـﺔ‪ ،‬ﺍﳌﻬـﺮ‪ ،‬ﺍﻟﻌﻘـﻮﺩ ﺍﻟﻨﺎﻗﻠـﺔ‬ ‫‪292‬‬ ‫ﻟﻠﻤﻠﻜﻴﺔ‪"..‬‬ ‫ﻭﱂ ﻳﻐﻔﻞ ﺍﻹﺳﻼﻡ ﰲ )ﻣﺸﺮﻭﻋﻴﺔ ﺍﻟﻌﻤﻞ( ﺣﱴ ﻏﲑ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺣﻴﻮﺍﻥ ﺃﻭ ﲨﺎﺩ ﻣـﻦ ﺃﻱ‬ ‫ﳑﺎﺭﺳﺎﺕ ﻻ ﻓﺎﺋﺪﺓ ﻣﻨﻬﺎ ﺳﻮﻯ ﺍﻟﻠﻬﻮ‪ ،‬ﻓﻔﻲ ﺳﲑﺓ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ )ﺭ( ﺃﻧﻪ ‪‬ﻰ ﻋﻦ ﺇﺭﻛﺎﺽ ﺍﻟﻔﺮﺱ‬ ‫ﺇﻻ ﳊﺎﺟﺔ‪ ،‬ﻭﺃﻧﻪ ﻛﺘﺐ ﺇﱃ ﺻﺎﺣﺐ ﺍﻟﺴﻜﻚ ﺃﻥ ﻻ ﻳﻠﺠﻤﻮﺍ ﺣﻴﻮﺍﻧﹰﺎ ﺑﻠﺠﺎﻡ ﺛﻘﻴﻞ ﻭﻻ ﻳﻨﺨﺲ ﲟﻘﺮﻋﺔ ﰲ‬ ‫ﺃﺳﻔﻠﻪ‪ ،‬ﻭﻛﺘﺐ ﺇﱃ ﺣﺒﺎﻥ ﲟﺼﺮ‪ ":‬ﺑﻠﻐﲏ ﺃﻥ ﲟﺼﺮ ﺇﺑﻞ ﻧﻘﺎﻻﺕ ﳛﻤﻞ ﺍﻟﺒﻌﲑ ﻣﻨﻬﺎ ﺃﻟﻒ ﺭﻃـﻞ‪ ،‬ﻓـﺈﺫﺍ‬ ‫ﺑﻠﻐﻚ ﻛﺘﺎﰊ ﻫﺬﺍ ﻓﻼ ﺃﻋﺮﻑ ﺃﻧﻪ ﳛﻤﻞ ﻋﻠﻰ ﺍﻟﺒﻌﲑ ﺃﻛﺜﺮ ﻣﻦ ﺳﺘﻤﺎﺋﺔ ﺭﻃﻞ"‪ ،‬ﻭﻛﺎﻥ ﻣـﻦ ﻭﺍﺟﺒـﺎﺕ‬ ‫ﺍﶈﺘﺴﺐ ﻣﻼﺣﻈﺔ ﺍﻟﺮﻓﻖ ﺑﺎﳊﻴﻮﺍﻥ‪ ،‬ﻭﻗﺪ ‪‬ﻰ ﺍﻟﺮﺳﻮﻝ )ﺹ( ﻋﻦ ﺗﻌﺬﻳﺐ ﺍﳊﻴﻮﺍﻥ ﻭﺍﳌﺜﻠﺔ ﰲ ﺃﺣﺎﺩﻳـﺚ‬ ‫ﻛﺜﲑﺓ‪ ،‬ﻛﻤﺎ ﺗﻨﺴﺤﺐ ﺃﺧﻼﻗﻴﺎﺕ ﺍﻟﻌﻤﻞ ﻋﻠﻰ ﺍﻟﻨﺒﺎﺕ ﻭﺍﳉﻤﺎﺩ ﺃﻳﻀﹰﺎ ﻓﻘﺪ ‪‬ﻰ ﺍﻟﻨﱯ )ﺹ( ﻋـﻦ ﻗﻠـﻊ‬ ‫ﺍﻟﺸﺠﺮ ﺃﻭ ﻋﻀﺪﻩ‪ ،‬ﻭ‪‬ﻰ ﻋﻦ ﺍﻹﺳﺮﺍﻑ ﰲ ﺍﺳﺘﺨﺪﺍﻡ ﺍﳌﻴﺎﻩ ﻋﻨﺪ ﺍﻟﻮﺿﻮﺀ "ﻭﻟﻮ ﻛﻨـﺖ ﻋﻠـﻰ ‪‬ـﺮ‬ ‫‪293‬‬ ‫ﺟﺎﺭ"‬ ‫‪ -290‬ﻭﺭﺍﻩ ﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺑﺎﺏ ﻗﺒﻮﻝ ﺍﻟﺼﺪﻗﺔ ﻣﻦ ﺍﻟﻜﺴﺐ ﺍﻟﻄﻴـﺐ ﻭﺗﺮﺑﻴﺘـﻬﺎ‪،703/2 ،(1015) ،‬‬ ‫ﻭﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﻛﺘﺎﺏ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺑﺎﺏ ﻭﻣﻦ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ ،220/5 ،(2989) ،‬ﻭﺍﻟﺪﺍﺭﻣﻲ‪ ،‬ﺑﺎﺏ ﰲ ﺃﻛﻞ ﺍﻟﻄﻴﺐ‪،‬‬ ‫)‪ ،389/2 ،(2717‬ﻭﺍﻵﻳﺎﺕ ﻣﻦ ﺳﻮﺭﺓ ﺍﳌﺆﻣﻨﻮﻥ‪ 51:‬ﻭ ﺍﻟﺒﻘﺮﺓ‪.172:‬‬ ‫‪ -291‬ﺑﺎﺑﻠﻠﻲ‪ ،‬ﳏﻤﻮﺩ ﳏﻤﺪ‪ ،‬ﺍﻟﻜﺴﺐ ﻭﺍﻻﻧﻔﺎﻕ‪ ،‬ﺹ ‪.82‬‬ ‫‪ -292‬ﺑﺎﺑﻠﻠﻲ‪ ،‬ﺹ‪.94‬‬ ‫‪ -293‬ﺍﺑﻦ ﻣﺎﺟﺔ‪ ،‬ﺳﻨﻨﻪ‪ ،(425) ،‬ﻛﺘﺎﺏ ﺍﻟﻄﻬﺎﺭﺓ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﻘﺼﺪ ﰲ ﺍﻟﻮﺿﻮﺀ ﻭﻛﺮﺍﻫﻴﺔ ﺍﻟﺘﻌـﺪﻱ ﻓﻴـﻪ‪،‬‬ ‫‪ ،147/1‬ﻭﻋﻮﻥ ﺍﳌﻌﺒﻮﺩ ‪ ،118/1‬ﻭﺍﻟﻜﻨﺎﱐ ﺃﲪﺪ ﺑﻦ ﺃﰊ ﺑﻜﺮ‪ ،‬ﻣﺼﺒﺎﺡ ﺍﻟﺰﺟﺎﺟﺔ‪.62/1 ،‬‬

‫ﻋﻔﺎﻑ ﻋﺒﺪ ﺍﻟﻐﻔﻮﺭ ﲪﻴﺪ ‪143 -‬‬

‫ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﺃﺧﻼﻗﻴﺎﺕ ﺍﻟﻌﻤﻞ ﰲ ﺍﻹﺳﻼﻡ ﻗﺪ ﺃﺣﺎﻃﺖ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﳊﻴﻮﺍﻥ ﻭﺍﻟﻨﺒﺎﺕ ﻭﺍﳉﻤﺎﺩ‪،‬‬ ‫ﻓﻬﻲ ﰲ ﳎﺎﻝ ﺍﻹﻧﺴﺎﻥ ﺃﻭﺳﻊ ﻭﺃﴰﻞ‪ ،‬ﲝﻴﺚ ﺍﺳﺘﺒﻌﺪﺕ ﻛﻞ ﺍﳌﻤﺎﺭﺳﺎﺕ ﻏﲑ ﺍﻷﺧﻼﻗﻴﺔ‪.‬‬ ‫ﺛﺎﻧﻴﹰﺎ‪ :‬ﺍﻻﻧﺘﻔﺎﻉ ﻣﻦ ﺍﻟﻜﺴﺐ ﺍﳌﺸﺮﻭﻉ ﺑﺸﻜﻞ ﻣﺸﺮﻭﻉ‬ ‫ﺇﻥ ﺣﺮﻳﺔ ﺍﻟﺘﺼﺮﻑ ﰲ ﺍﻟﻜﺴﺐ ﰲ ﺍﻹﺳﻼﻡ ﻏﲑ ﻣﻄﻠﻘﺔ‪ ،‬ﺑﻞ ﻣﻘﻴﺪﺓ ﺑﻌﺪﻡ ﺍﻹﺳﺮﺍﻑ ﺍﻟﺬﻱ ﻻ‬ ‫ﻳﺘﻔﻖ ﻣﻊ ﻣﺼﻠﺤﺔ ﺍﻟﻔﺮﺩ ﻭﻻ ﺍﳉﻤﺎﻋﺔ‪ ،‬ﺑﻞ ﺗﻀﺮ ﺑﺎﳌﺼﺎﱀ ﺍﳌﺎﺩﻳﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﺗﻘﺪﱘ ﻗـﺪﻭﺓ ﺳـﻴﺌﺔ‬ ‫ﻟﻐﲑﻩ‪ ،‬ﻓﻴﻨﺘﺸﺮ ﺍﻟﻔﺴﺎﺩ ﰲ ﺍﻷﺭﺽ ﻷﻧﻪ ﺃﺳﺎﺀ ﺍﻟﺘﺼﺮﻑ ﲟﺎﻟﻪ‪ ،‬ﺍﻟﺬﻱ ﻫﻮ ﰲ ﺍﳊﻘﻴﻘﺔ ﺟـﺰﺀ ﻣـﻦ ﻣـﺎﻝ‬ ‫ﺍﻷﻣﺔ‪،‬ﻭﰲ ﻗﺼﺔ ﻗﺎﺭﻭﻥ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﻟﻘﺮﺁﻥ ﻋﱪﺓ ﳌﻦ ﻳﺴﻲﺀ ﺍﻟﺘﺼﺮﻑ ﻭﻻ ﻳﺸﻜﺮ ﺍﷲ‪ ،‬ﻓﻜﺎﻥ ﻣﻦ ﺍﻟﻔﺴﺎﺩ‬ ‫ﻣﺎ ﲤﻨﺎﻩ ﺍﻟﺬﻳﻦ ﻳﺮﻳﺪﻭﻥ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﰲ ﺃﻥ ﻳﻜﻮﻥ ﳍﻢ ﻣﺜﻞ ﻣﺎ ﺃﻭﰐ ﻗﺎﺭﻭﻥ‪.‬‬ ‫ﻭﻣﻦ ﻫﻨﺎ ﺗﺘﺪﺧﻞ ﺍﻟﺪﻭﻟﺔ ﰲ ﺍﳊﺠﺮ ﻋﻠﻰ ﺍﻟﺴﻔﻬﺎﺀ ﺍﳌﺒﺬﺭﻳﻦ ﻷﻣﻮﺍﳍﻢ ﺑﻐﲑ ﺍﻟﻮﺟﻮﻩ ﺍﻟﱵ ﺗﻌـﻮﺩ‬ ‫ﺑﺎﻟﻨﻔﻊ ﻋﻠﻰ ﺍ‪‬ﺘﻤﻊ‪ ،‬ﻭﻫﺬﺍ ﺧﻼﻑ ﺍﻷﻧﻈﻤﺔ ﺍﻟﻮﺿﻌﻴﺔ ﺍﻟﱵ ﺗﺒﻴﺢ ﻟﻠﻔﺮﺩ ﺃﻥ ﻳﻮﺻـﻲ ﺇﱃ ﻛﻠﺒـﻪ ﺃﻭ ﺃﻱ‬ ‫ﺷﺨﺺ ﳛﺒﻪ ﻭﳛﺮﻡ ﻭﺭﺛﺘﻪ‪ ،‬ﺃﻭ ﻳﻨﻔﻖ ﺃﻣﻮﺍﻟﻪ ﻋﻠﻰ ﺍﳌﻴﺴﺮ ﻭﺍﳌﻮﺑﻘﺎﺕ ﰲ ﺣﲔ ﺣﺮ‪‬ﻡ ﺍﻹﺳﻼﻡ ﺍﻟﺘﺼﺮﻑ ﰲ‬ ‫ﻛﻞ ﻣﺎ ﻳﺆﺩﻱ ﺇﱃ ﺇﺿﺎﻋﺔ ﺍﳌﺎﻝ‪ ،‬ﻭﻣﻨﻬﺞ ﺍﻻﻋﺘﺪﺍﻝ ﻫﻮ ﺍﳌﻄﻠﻮﺏ ﻭﻗﺪ ﻣﺪﺣﻪ ﺍﷲ‪ ":‬ﻭ‪‬ﺍﱠﻟﺬ‪‬ﻳ ‪‬ﻦ ﹺﺇﺫﹶﺍ ﺃﹶﻧ ﹶﻔﻘﹸﻮﺍ ﹶﻟ ‪‬ﻢ‬ ‫ﻚ ﹶﻗﻮ‪‬ﺍﻣﹰﺎ " ﺍﻟﻔﺮﻗﺎﻥ‪ ،67 :‬ﻭﻗﺪ ﺣﺬﺭﺕ ﺍﻟﻨﺼﻮﺹ ﻣﻦ ﺍﻹﺳـﺮﺍﻑ‬ ‫ﺴ ﹺﺮﻓﹸﻮﺍ ‪‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹾﻘﺘ‪‬ﺮ‪‬ﻭﺍ ‪‬ﻭﻛﹶﺎ ﹶﻥ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﹶﺫ‪‬ﻟ ‪‬‬ ‫ﻳ‪ ‬‬ ‫ﺣﱴ ﰲ ﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﺸﺮﺍﺏ‪ ،‬ﻭﻭﺻﻔﺖ ﺍﳌﺴﺮﻓﲔ ﺑﺄ‪‬ﻢ ﺇﺧﻮﺍﻥ ﺍﻟﺸﻴﺎﻃﲔ‪ ،‬ﻛﻤﺎ ﺩﻋﺎ ﺍﻹﺳﻼﻡ ﺇﱃ ﺍﻻﻧﻔﺎﻕ‬ ‫ﰲ ﻭﺟﻮﻩ ﺍﻟﱪ ﻭﺟﻌﻠﻬﺎ ﻭﺍﺟﺒﺔ‪ ،‬ﻭﺫﻡ ﺍﻟﺒﺨﻞ ﻭﺇﻧﻔﺎﻕ ﺍﳌﺮﺍﺀﺍﺓ ‪ ،294‬ﻗﺎﻝ ﺗﻌﺎﱃ ﰲ ﺍﳌﻴﺴﺮ‪ ":‬ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﱠﻟﺬ‪‬ﻳ ‪‬ﻦ‬ ‫ﺸ‪‬ﻴﻄﹶﺎ ‪‬ﻥ ﻓﹶﺎ ‪‬ﺟ‪‬ﺘﹺﻨﺒ‪‬ﻮ ‪‬ﻩ ﹶﻟ ‪‬ﻌﻠﱠﻜﹸ ‪‬ﻢ ‪‬ﺗ ﹾﻔ‪‬ﻠﺤ‪‬ﻮ ﹶﻥ‪.‬‬ ‫ﺲ ‪‬ﻣ ‪‬ﻦ ‪‬ﻋ ‪‬ﻤ ﹺﻞ ﺍﻟ ‪‬‬ ‫ﺏ ﻭ‪‬ﺍ َﻷ ‪‬ﺯ ﹶﻻﻡ‪ ‬ﹺﺭ ‪‬ﺟ ‪‬‬ ‫ﺴﺮ‪ ‬ﻭ‪‬ﺍﻷَﻧﺼ‪‬ﺎ ‪‬‬ ‫ﺨ ‪‬ﻤ ‪‬ﺮ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ‪‬ﻴ ِ‬ ‫ﺁ ‪‬ﻣﻨ‪‬ﻮﹾﺍ ﹺﺇ‪‬ﻧﻤ‪‬ﺎ ﺍﹾﻟ ‪‬‬ ‫ﺴ ﹺﺮ ‪‬ﻭ‪‬ﻳﺼ‪‬ﺪ‪‬ﻛﹸ ‪‬ﻢ ﻋ‪‬ﻦ ‪‬ﺫ ﹾﻛ ﹺﺮ ﺍﻟﻠﹼـ ‪‬ﻪ‬ ‫ﺨ ‪‬ﻤ ﹺﺮ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ‪‬ﻴ ِ‬ ‫ﺸ‪‬ﻴﻄﹶﺎ ﹸﻥ ﺃﹶﻥ ﻳ‪‬ﻮ‪‬ﻗ ‪‬ﻊ ‪‬ﺑ‪‬ﻴ‪‬ﻨﻜﹸﻢ‪ ‬ﺍﹾﻟ ‪‬ﻌﺪ‪‬ﺍ ‪‬ﻭ ﹶﺓ ﻭ‪‬ﺍﹾﻟ‪‬ﺒ ‪‬ﻐﻀ‪‬ﺎﺀ ﻓ‪‬ﻲ ﺍﹾﻟ ‪‬‬ ‫ﹺﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﻳﺮﹺﻳ ‪‬ﺪ ﺍﻟ ‪‬‬ ‫ﻼ ‪‬ﺓ ﹶﻓ ‪‬ﻬ ﹾﻞ ﺃﹶﻧﺘ‪‬ﻢ ﻣ‪‬ﻨ‪‬ﺘﻬ‪‬ﻮ ﹶﻥ" ﺍﳌﺎﺋﺪﺓ‪،91-90 :‬‬ ‫ﺼﹶ‬ ‫‪‬ﻭ ‪‬ﻋ ﹺﻦ ﺍﻟ ‪‬‬

‫ﺇﻥ ﻫﺬﻩ ﺍﻟﺘﻮﺟﻴﻬﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ‪ -‬ﻭﺃﻣﺜﺎﳍﺎ ﻛﺜﲑ ‪ -‬ﺗﺆﻛﺪ ﻋﻠﻰ ﺿﺮﻭﺭﺓ ﺃﻥ ﻳﺘﻢ ﺍﻻﻧﺘﻔﺎﻉ‬ ‫ﻣﻦ ﺍﻟﺜﺮﻭﺓ ﺑﺸﻜﻞ ﻣﺸﺮﻭﻉ ﻭﺍﻻﻣﺘﻨﺎﻉ ﻋﻤﺎ ﻻ ﻳﻨﻔﻊ‪ ،‬ﻭﲡﻨﺐ ﻣﺎ ﻓﻴﻪ ﺿﺮﺭ ﻋﻠﻰ ﺫﺍﺕ ﺍﻹﻧﺴﺎﻥ ﺃﻭ‬ ‫ﻏﲑﻩ‪.‬‬

‫ﻭﻃﺮﻕ ﺗﺪﺍﻭﻝ ﺍﳌﺎﻝ ﺍﳌﺸﺮﻭﻋﺔ ﺗﺸﻤﻞ‪ :‬ﺃ – ﺍﻧﻔﺎﻕ ﺍﻟﻔﺮﻳﻀﺔ ﻣﺜﻞ )ﺍﻧﻔﺎﻕ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﻧﻔﺴﻪ ﻭﻋﻠﻰ‬ ‫ﻣﻦ ﲡﺐ ﻋﻠﻴﻪ ﻧﻔﻘﺘﻪ‪ ،‬ﻭﺍﻟﺘﻜﺎﻟﻴﻒ ﺍﻟﱵ ﺗﻔﺮﺿﻬﺎ ﻋﻠﻴﻪ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻭﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﺻﺪﻗﺔ ﺍﻟﻔﻄﺮ‪ ،‬ﻭﺍﻻﺿـﺤﻴﺔ‪،‬‬ ‫ﻭﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ(‪ ،‬ﺏ‪ -‬ﺍﻧﻔﺎﻕ ﺍﻟﺘﻄﻮﻉ ﻣﺜﻞ )ﺻﺪﻗﺔ ﺍﻟﺘﻄﻮﻉ‪ ،‬ﺍﻟﻮﻗﻒ‪ ،‬ﺍﳍﺒﺔ ﺃﻭ ﺍﳍﺪﻳﺔ‪ ،‬ﺍﻟﻘـﺮﺽ‪،‬‬ ‫‪295‬‬ ‫ﺍﻟﻌﺘﻖ(‬ ‫ﺛﺎﻟﺜﹰﺎ‪ :‬ﺃﻥ ﻳﺆﺩﻱ ﺍﳊﻘﻮﻕ ﺍﳌﺘﺮﺗﺒﺔ ﻋﻠﻴﻪ‬ ‫ﺐ ‪‬ﻣﻤ‪‬ـﺎ‬ ‫ﰲ ﻛﺴﺐ ﺍﻹﻧﺴﺎﻥ ﺣﻘﻮﻕ ﻟﻠﻐﲑ ﺃﻓﺮﺍﺩﹰﺍ ﻭﲨﺎﻋﺔ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪ ":‬ﻟﱢﻠ ‪‬ﺮﺟ‪‬ﺎ ﹺﻝ ﻧ‪‬ـﺼ‪‬ﻴ ‪‬‬ ‫ﺴ‪‬ﺒ ‪‬ﻦ" ﺍﻟﻨﺴﺎﺀ‪ ،32 :‬ﻭﰲ ﻣﻘﺪﻣﺔ ﺍﳊﻘﻮﻕ ﻧﻔﻘﺔ ﻣـﻦ ﻳﻌـﻮﳍﻢ‪ ،‬ﰒ‬ ‫ﺐ ‪‬ﻣﻤ‪‬ﺎ ﺍ ﹾﻛ‪‬ﺘ ‪‬‬ ‫ﺴﺒ‪‬ﻮﹾﺍ ‪‬ﻭﻟ‪‬ﻠ‪‬ﻨﺴ‪‬ﺎﺀ ‪‬ﻧﺼ‪‬ﻴ ‪‬‬ ‫ﺍ ﹾﻛ‪‬ﺘ ‪‬‬ ‫ﺍﳌﺴﺎﳘﺔ ﻟﺴﺪ ﺣﺎﺟﺎﺕ ﻗﺪ ﻳﻌﺠﺰ ﻋﻨﻬﺎ ﺑﻴﺖ ﺍﳌﺎﻝ‪ ،‬ﺃﻭ ﻻ ﻳﺴﺘﻄﻴﻊ ﻟﻮﺣﺪﻩ ﲢﻤﻠﻬﺎ‪ ،‬ﻟـﺪﺭﺀ ﺧﻄـﺮ ﺃﻭ‬ ‫‪ -294‬ﺍﻧﻈﺮ ﺁﻳﺔ ‪ ،38-36‬ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‪.‬‬ ‫‪ -295‬ﺭﺍﺟﻊ‪ :‬ﺑﺎﺑﻠﻠﻲ‪ ،‬ﺹ ‪.126 ،112‬‬

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‫‪ISoIT‬‬

‫ﻋﺪﻭﺍﻥ ﻻ ﻳﺘﺤﻘﻖ ﺇﻻ ﺑﺎﳌﺎﻝ‪ ،‬ﻓﻔﻲ ﺣﺎﻻﺕ ﺍﻟﻨﻔﲑ ﺍﻟﻌﺎﻡ )ﺍﳊﺮﺏ(‪ ،‬ﺃﻭ ﺍﻟﻜﻮﺍﺭﺙ‪ ،‬ﻓﻼ ﺑﺪ ﻣﻦ ﺑﺬﻝ ﺍﳌﺎﻝ‬ ‫ﰒ ﺍﻟﻨﻔﺲ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺗﻨﺺ ﻋﻠﻴﻪ ﺃﻛﺜﺮ ﺁﻳﺎﺕ ﺍﻹﻧﻔﺎﻕ )ﺑﺄﻣﻮﳍﻢ ﻭﺃﻧﻔﺴﻬﻢ(‪ ،‬ﻭﺇﻧﻔﺎﻕ ﺍﳌﺎﻝ ﲜﺎﻧﺐ ﺍﻟﺰﻛﺎﺓ‬ ‫ﺏ ‪‬ﻭﻟﹶـ ‪‬ﻜ ‪‬ﻦ ﺍﹾﻟﹺﺒ ‪‬ﺮ ‪‬ﻣ ‪‬ﻦ ﺁ ‪‬ﻣ ‪‬ﻦ ﺑﹺﺎﻟﹼﻠ ‪‬ﻪ‬ ‫ﻕ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﻐ ﹺﺮ ﹺ‬ ‫ﺸ ﹺﺮ ﹺ‬ ‫ﺲ ﺍﹾﻟﹺﺒ ‪‬ﺮ ﺃﹶﻥ ‪‬ﺗ ‪‬ﻮﻟﱡﻮﹾﺍ ‪‬ﻭﺟ‪‬ﻮ ‪‬ﻫ ﹸﻜ ‪‬ﻢ ‪‬ﻗ‪‬ﺒ ﹶﻞ ﺍﹾﻟ ‪‬ﻤ ‪‬‬ ‫ﺫﻛﺮ‪‬ﺎ ﳎﻤ ﹰ‬ ‫ﻼ ﺍﻵﻳﺔ "ﻟﱠ‪‬ﻴ ‪‬‬ ‫ﲔ‬ ‫ﲔ ﻭ‪‬ﺁﺗ‪‬ﻰ ﺍﹾﻟﻤ‪‬ﺎ ﹶﻝ ‪‬ﻋﻠﹶﻰ ﺣ‪‬ﺒ ‪‬ﻪ ﹶﺫﻭﹺﻱ ﺍﹾﻟ ﹸﻘ ‪‬ﺮﺑ‪‬ﻰ ﻭ‪‬ﺍﹾﻟ‪‬ﻴﺘ‪‬ﺎﻣ‪‬ﻰ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤﺴ‪‬ﺎ ‪‬ﻛ ‪‬‬ ‫ﺏ ﻭ‪‬ﺍﻟ‪‬ﻨﹺﺒ‪‬ﻴ ‪‬‬ ‫ﻭ‪‬ﺍﹾﻟ‪‬ﻴ ‪‬ﻮ ﹺﻡ ﺍﻵ ‪‬ﺧ ﹺﺮ ﻭ‪‬ﺍﹾﻟﻤ‪‬ﻶ‪‬ﺋ ﹶﻜ ‪‬ﺔ ﻭ‪‬ﺍﹾﻟ ‪‬ﻜﺘ‪‬ﺎ ﹺ‬ ‫ﺏ ‪‬ﻭﹶﺃﻗﹶﺎ ‪‬ﻡ ﺍﻟﺼ‪‬ﻼ ﹶﺓ ﻭ‪‬ﺁﺗ‪‬ﻰ ﺍﻟ ‪‬ﺰﻛﹶﺎ ﹶﺓ ﻭ‪‬ﺍﹾﻟﻤ‪‬ﻮﻓﹸﻮ ﹶﻥ ﹺﺑ ‪‬ﻌﻬ‪‬ـ ‪‬ﺪ ‪‬ﻫ ‪‬ﻢ ﹺﺇﺫﹶﺍ ﻋ‪‬ﺎﻫ‪‬ـﺪ‪‬ﻭﹾﺍ‬ ‫ﲔ ‪‬ﻭﻓ‪‬ﻲ ﺍﻟ ‪‬ﺮﻗﹶﺎ ﹺ‬ ‫ﺴﺒﹺﻴ ﹺﻞ ﻭ‪‬ﺍﻟﺴ‪‬ﺂ‪‬ﺋ‪‬ﻠ ‪‬‬ ‫ﻭ‪‬ﺍ‪‬ﺑ ‪‬ﻦ ﺍﻟ ‪‬‬ ‫ﺻ ‪‬ﺪﻗﹸﻮﺍ ‪‬ﻭﺃﹸﻭﻟﹶـ‪‬ﺌ ‪‬‬ ‫ﻚ ﺍﱠﻟﺬ‪‬ﻳ ‪‬ﻦ ‪‬‬ ‫ﺱ ﺃﹸﻭﻟﹶـ‪‬ﺌ ‪‬‬ ‫ﲔ ﺍﹾﻟ‪‬ﺒ ﹾﺄ ﹺ‬ ‫ﻀﺮ‪‬ﺍﺀ ‪‬ﻭ ‪‬ﺣ ‪‬‬ ‫ﻭ‪‬ﺍﻟﺼ‪‬ﺎﹺﺑﺮﹺﻳ ‪‬ﻦ ﻓ‪‬ﻲ ﺍﹾﻟ‪‬ﺒ ﹾﺄﺳ‪‬ﺎﺀ ﻭﺍﻟ ‪‬‬ ‫ﻚ ﻫ‪‬ـ ‪‬ﻢ ﺍﹾﻟ ‪‬ﻤﺘ‪‬ﻘﹸـﻮ ﹶﻥ "‬ ‫ﺍﻟﺒﻘﺮﺓ‪ ،177 :‬ﻓﻘﺪ ﲨﻌﺖ ﻫﺬﻩ ﺍﻵﻳﺔ ﺑﲔ ﺍﳊﻘﻮﻕ ﺍﳌﺘﺮﺗﺒﺔ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺍﳌﺴﻠﻢ ﻭﺑﲔ ﺍﻟﺰﻛـﺎﺓ‪ ،‬ﳑـﺎ‬ ‫ﻳﺆﻛﺪ ﺍﻧﻔﺮﺍﺩ ﻫﺬﻩ ﺍﻟﻔﺮﻳﻀﺔ ﻭﺍﺳﺘﻘﻼﳍﺎ ﻋﻦ ﺍﳊﻘﻮﻕ ﺍﻷﺧﺮﻯ ﺍﳌﺬﻛﻮﺭﺓ ﰲ ﺍﻵﻳﺔ‪ ،‬ﻭﺃﻥ ﻫﺬﻩ ﺍﳊﻘـﻮﻕ‬ ‫‪296‬‬ ‫ﻭﺍﺟﺒﺔ ﻭﺟﻮﺏ ﺍﻻﻟﺘﺰﺍﻣﺎﺕ ﺍﻷﺧﺮﻯ‪..‬ﻭﺃ‪‬ﻢ ﻫﻢ ﺍﻟﺬﻳﻦ ﺻﺪﻗﻮﺍ ﻭﺃ‪‬ﻢ ﻫﻢ ﺍﳌﺘﻘﻮﻥ‪.‬‬ ‫ﻭﻫﺬﺍ ﺍﻹﻧﻔﺎﻕ ﻻ ﻳﻌﲏ ﺣﺮﻣﺎﻥ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﻣﺎﻟﻪ‪ ،‬ﺑﻞ ﻛﻞ ﻫﺬﻩ ﺍﳊﻘﻮﻕ ﻻ ﺗﺆﺛﺮ‪ ،‬ﻷﻧﻪ ﺟﻌﻞ‬ ‫ﺃﻋﻼﻫﺎ ﺍﻟﻨﻔﻘﺔ ﻋﻠﻰ ﻧﻔﺴﻪ ﻭﻋﻴﺎﻟﻪ‪ ،‬ﰒ ﻣﻦ ﻳﻠﻴﻬﻢ ﻣﻦ ﺍﻷﻗﺎﺭﺏ ﰒ ﻋﻠﻰ ﺃﺑﻨﺎﺀ ﺍ‪‬ﺘﻤﻊ ﺇﺫﺍ ﻓﺎﺽ ﺍﳌﺎﻝ ﻋـﻦ‬ ‫ﺣﺎﺟﺘﻪ‪.‬‬ ‫ﻭﻫﻜﺬﺍ ﺟﺎﺀ ﺍﻟﺘﺸﺮﻳﻊ ﻣﻨﺴﺠﻤﹰﺎ ﻣﻊ ﻣﻘﺘﻀﻴﺎﺕ ﺍﻟﻌﺪﺍﻟﺔ‪ ،‬ﻛﻤﺎ ﺃﻥ ﻫﺬﻩ ﺍﻟﻘﺎﻋـﺪﺓ ﺃﺻـﻞ ﰲ‬ ‫ﺍﻟﺘﻜﺎﻓﻞ ﺍﻻﺟﺘﻤﺎﻋﻲ‪.‬‬ ‫ﺭﺍﺑﻌﹰﺎ‪ :‬ﺩﻭﺍﻡ ﺍﻟﻌﻤﻞ ‪‬ﺪﻑ ﻛﻔﺎﻳﺔ ﺍﻟﻔﺮﺩ ﻭﺍ‪‬ﺘﻤﻊ‬ ‫ﺇﻥ ﺍﺳﺘﻤﺮﺍﺭ ﺍﻟﻜﺴﺐ ﺿﺮﻭﺭﺓ ﺷﺮﻋﻴﺔ ﻭﺍﻗﺘﺼﺎﺩﻳﺔ ﻭﺍﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻷﻥ ﺗﻮﻗـﻒ ﺍﻟﻘـﺎﺩﺭ ﻋـﻦ‬ ‫ﺍﻟﻜﺴﺐ ﺣﺮﻣﺎﻥ ﻟﻠﻤﺠﺘﻤﻊ ﻣﻦ ﺟﻬﺪﻩ‪ ،‬ﻭﺇﺷﺎﻋﺔ ﻟﻠﺒﻄﺎﻟﺔ‪ ،‬ﺣﱴ ﻟﻮ ﻛﺎﻥ ﻏﻨﻴﺎﹰ‪ ،‬ﳌﺎ ﻓﻴﻬـﺎ ﻣـﻦ ﺿـﻴﺎﻉ‬ ‫ﻟﻠﻮﻗﺖ‪ ،‬ﻭﲤﺜﻴﻞ ﺍﻟﻘﺪﻭﺓ ﺍﻟﺴﻴﺌﺔ‪ ،‬ﻭﻓﻴﻪ ﺍﺳﺘﻌﺪﺍﺩ ﻟﻠﻔﺴﺎﺩ ﻭﺍﻻﻓﺴﺎﺩ‪ ،‬ﻟﺬﻟﻚ ﻻ ﳚﻮﺯ ﺍﻟﺘﺨﻠﻲ ﻋﻦ ﺍﻟﻌﻤـﻞ‬ ‫ﻭﺣﺮﻣﺖ ﺍﳌﺴﺄﻟﺔ ﻟﻠﻘﺎﺩﺭ ﺍﻋﺘﻤﺎﺩﹰﺍ ﻋﻠﻰ ﺍﻟﺰﻛﺎﺓ ﺃﻭ ﺍﻟﺼﺪﻗﺎﺕ ﻣﻦ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻭﺍﻟﱵ ﻻ ﻳـﺴﺘﺤﻘﻬﺎ ﻣـﻦ‬ ‫ﻳﺴﺘﻄﻴﻊ ﺍﻟﻜﺴﺐ ﻓﻘﺎﻝ )ﺹ( ﳌﻦ ﺳﺄﻻﻩ ﺃﻥ ﻳﻌﻄﻴﻬﻤﺎ ﻣﻦ ﺍﻟﺰﻛﺎﺓ‪":‬ﻻ ﺣﻆ ﻓﻴﻬـﺎ ﻟﻐـﲏ ﻭﻻ ﻟﻘـﻮﻱ‬ ‫‪298‬‬ ‫‪297‬‬ ‫ﻣﻜﺘﺴﺐ" ‪ ،‬ﻭﰲ ﺁﺧﺮ‪ ":‬ﻻ ﲢﻞ ﺍﻟﺼﺪﻗﺔ ﻟﻐﲏ ﻭﻻ ﻟﺬﻱ ﻣﺮﺓ ﺳـﻮﻱ" ‪ ،‬ﻭﺑـﺬﻟﻚ ﱂ ﳚﻌـﻞ‬ ‫ﺍﻟﺮﺳﻮﻝ )ﺹ( ﻟﻠﻤﺘﺒﻄﻞ ﺣﻘﹰﺎ ﰲ ﺃﻣﻮﺍﻝ ﺍﻟﺼﺪﻗﺎﺕ ﻟﻴﺪﻓﻊ ﺍﻟﻘﺎﺩﺭﻳﻦ ﺇﱃ ﺍﻟﻌﻤﻞ‪.‬‬ ‫ﻓﻔﻲ ﺍﻟﺒﻄﺎﻟﺔ ﺗﻮﻗﻒ ﻋﻦ ﺯﻳﺎﺩﺓ ﺛﺮﻭﺓ ﺍﻷﻣﺔ‪ ،‬ﻭﺗﻔﻮﻳﺖ ﳌﻌﺎﱐ ﺍﳋﲑ ﺍﻟﱵ ﺗﺘﺤﻘﻖ ﻣﻦ ﺻـﺎﺣﺐ‬ ‫ﺍﻟﻴﺪ ﺍﻟﻌﻠﻴﺎ ﰲ ﺍﻻﻧﻔﺎﻕ‪ ،‬ﻭﺍﻟﺮﺳﻮﻝ )ﺹ( ﻳﻘﻮﻝ‪ ":‬ﺇﻥ ﻗﺎﻣﺖ ﺍﻟﺴﺎﻋﺔ ﻭﰲ ﻳﺪ ﺃﺣـﺪﻛﻢ ﻓـﺴﻴﻠﺔ‪ ،‬ﻓـﺈﻥ‬ ‫‪299‬‬ ‫ﺍﺳﺘﻄﺎﻉ ﺃﻥ ﻻ ﺗﻘﻮﻡ ﺣﱴ ﻳﻐﺮﺳﻬﺎ ﻓﻠﻴﻐﺮﺳﻬﺎ" ‪ ،‬ﻭﻓﻴﻪ ﺗﻮﺟﻴﻪ ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻦ ﺍﻟﻮﻗﺖ ﻭﺣﺾ ﻋﻠـﻰ‬ ‫‪ -296‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺹ‪.88‬‬ ‫‪ -297‬ﺭﻭﺍﻩ ﺃﲪﺪ‪،‬ﺍﳌﺴﻨﺪ‪ ،224/4 ،‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ‪ ،‬ﺳﻨﻨﻪ‪ ،118/2 ،‬ﻭﺍﻟﺒﻴﻬﻘﻲ‪ ،‬ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ‪ .14./7 ،‬ﻭﺑﻘﻴـﺔ‬ ‫ﻛﺘﺐ ﺍﻟﺴﻨﻦ‪.‬‬ ‫‪ -298‬ﻭﺍﳊﺎﻛﻢ‪ ،‬ﺍﳌﺴﺘﺪﺭﻙ‪ ،561/1 ،‬ﻛﻤﺎ ﺭﻭﺍﻩ ﺍﳋﻤﺴﺔ ﻭﺣﺴﻨﻪ ﺍﻟﺘﺮﻣﺬﻱ‪.‬‬ ‫‪ -299‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﻷﺩﺏ ﺍﳌﻔﺮﺩ ﻋﻦ ﺃﻧﺲ‪ ،168/1 ،(479) ،‬ﻭﺍﻹﻣﺎﻡ ﺃﲪﺪ‪.191/3 ،(13004) ،‬‬

‫ﻋﻔﺎﻑ ﻋﺒﺪ ﺍﻟﻐﻔﻮﺭ ﲪﻴﺪ ‪145 -‬‬

‫ﺍﻟﻌﻤﻞ ﺍﳌﺜﻤﺮ‪ ،‬ﻷﻥ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻴﻪ ﺃﻥ ﻳﺴﺘﻌﺪ ﻟﻠﺴﺆﺍﻝ ﻋﻦ ﻋﻤﺮﻩ ﻓﻴﻤﺎ ﺃﻓﻨﺎﻩ‪ ،‬ﻷﻥ ﺍﳊﻴﺎﺓ ﺩﺍﺭ ﻛﺴﺐ ﻭﺃﻱ‬ ‫ﻋﻤﻞ ﻧﺎﻓﻊ ﻳﻜﻮﻥ ﰲ ﻣﻴﺰﺍﻥ ﺣﺴﻨﺎﺗﻪ‪.‬‬ ‫ﻛﻤﺎ ﺃﻥ ﺍﻟﻐﺮﺽ ﻣﻦ ﺍﻟﻌﻤﻞ ﻫﻮ ﺗﻮﻓﲑ ﺍﳊﻴﺎﺓ ﺍﻟﻜﺮﳝﺔ ﻟﻠﻔﺮﺩ ﻭﺍ‪‬ﺘﻤﻊ‪ ،‬ﻓﻼ ﺑﺪ ﻣـﻦ ﺍﻟﻌﻤـﻞ‬ ‫ﻟﺘﺤﻘﻴﻖ ﻫﺬﻩ ﺍﻟﻐﺎﻳﺔ‪ ،‬ﻭﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺍﳌﺴﺘﻮﻯ ﺍﻟﺬﻱ ﳛﻘﻖ ﺣﻴﺎﺓ ﺍﻟﻜﺮﺍﻣﺔ‪ ،‬ﻭﻫﺬﺍ ﻳﻌـﲏ ﺃﻥ ﻻ ﻳﻜـﻮﻥ‬ ‫ﺍﳍﺪﻑ ﻫﻮ ﺍﻟﺘﻔﺎﺧﺮ ﺑﺎﻟﻜﺜﺮﺓ ﻭﺍﻟﻐﲎ ﻭﺍﻟﺒﻄﺮ ﺍﻟﺬﻱ ﻫﻮ ﺳﺒﺐ ﻫﻼﻙ ﺍﻷﻓﺮﺍﺩ ﻭﺍﻷﻣﻢ ﻭﺳﻘﻮﻁ ﺍﳊﻀﺎﺭﺍﺕ‬ ‫ﻛﻤﺎ ﻗﺺ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪.‬‬ ‫ﻭﲢﻘﻴﻖ ﺣﺎﺟﺔ ﺍﻟﻔﺮﺩ ﻭﻣﻦ ﻳﻌﻴﻞ ﻏﲑ ﻛﺎﻑ ﺑﻞ ﺍﻟﻨﻴﺔ ﰲ ﻣﺪ ﻳﺪ ﺍﻟﻌﻮﻥ ﺇﱃ ﺃﺑﻨﺎﺀ ﺍ‪‬ﺘﻤﻊ‪ ،‬ﻟﻘﻮﻝ‬ ‫ﺍﻟﺮﺳﻮﻝ )ﺹ(‪ ":‬ﻣﻦ ﻛﺎﻥ ﻣﻌﻪ ﻓﻀﻞ ﻇﻬﺮ ﻓﻠﻴﻌﺪ ﺑﻪ ﻋﻠﻰ ﻣﻦ ﻻ ﻇﻬﺮ ﻟﻪ‪ ،‬ﻭﻣﻦ ﻛﺎﻥ ﻟـﻪ ﻓـﻀﻞ ﺯﺍﺩ‬ ‫‪300‬‬ ‫ﻓﻠﻴﻌﺪ ﺑﻪ ﻋﻠﻰ ﻣﻦ ﻻ ﺯﺍﺩ ﻟﻪ"‬

‫ﻫﺬﻩ ﺍﻟﻀﻮﺍﺑﻂ ﲡﻌﻞ ﺃﺧﻼﻗﻴﺎﺕ ﺍﻟﻌﻤﻞ ﻣﺘﻤﻴﺰﺓ ﻋﻨﺪ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﰲ ﺣﲔ ﳒﺪ ﺃﻥ ﺍﻟﺪﻭﻝ‬ ‫ﺍﻟﻜﱪﻯ ﺗﻘﻮﻡ ﺑﺎﺗﻼﻑ ﺍﶈﺎﺻﻴﻞ ﻭﺍﻟﺴﻠﻊ ﻟﻠﺤﻔﺎﻅ ﻋﻠﻰ ﺍﺭﺗﻔﺎﻉ ﺃﺳﻌﺎﺭﻫﺎ‪ ،‬ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﳝﻮﺕ‬ ‫ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ﺟﻮﻋﹰﺎ‪.‬‬

‫ﺍﻷﺳﺎﺱ ﺍﻟﺜﺎﻟﺚ – ﺍﻟﻘﻴﻢ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﻌﺎﻣﺔ‬ ‫ﻫﻨﺎﻙ ﻣﺒﺎﺩﻱﺀ ﻭﻗﻴﻢ ﻭﺿﻌﻬﺎ ﺍﻹﺳﻼﻡ ﻳﺴﺘﻠﻬﻢ ﻣﻨﻬﺎ ﺃﺧﻼﻗﻴﺎﺕ ﺍﻟﻌﻤﻞ‪ ،‬ﻷﻥ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ﻋﺒـﺎﺭﺓ‬ ‫ﺴ‪‬ﺘﻘ‪‬ﻴ ﹴﻢ ﺩ‪‬ﻳﻨـﹰﺎ ‪‬ﻗﻴ‪‬ﻤـﹰﺎ‪"..‬‬ ‫ﻁ ﻣ‪‬ـ ‪‬‬ ‫ﺻﺮ‪‬ﺍ ‪‬‬ ‫ﻋﻦ ﻣﻨﻈﻮﻣﺔ ﻗﻴﻢ ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺍﻟﻘﺮﺁﻥ " ﹸﻗ ﹾﻞ ﹺﺇ‪‬ﻧﻨﹺﻲ ‪‬ﻫﺪ‪‬ﺍﻧﹺﻲ ‪‬ﺭﺑ‪‬ﻲ ﹺﺇﻟﹶﻰ ‪‬‬ ‫ﺍﻷﻧﻌﺎﻡ‪ ،161 :‬ﻓﺠﻌﻞ ﺍﻟﻘﻴﻢ ﺑﺪ ﹰﻻ ﻣﻦ ﺍﻟﺪﻳﻦ ﻧﻔﺴﻪ‪ ،‬ﻭﻣﻦ ﺃﻫﻢ ﺗﻠﻚ ﺍﳌﺒﺎﺩﻱﺀ‪:‬‬ ‫ﺃﻭ ﹰﻻ‪ -‬ﺍﳌﺴﺎﻭﺍﺓ ﻭﻭﺣﺪﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ‬ ‫ﺃﻟﻐﻰ ﺍﻹﺳﻼﻡ ﺍﻟﻔﻮﺭﺍﻕ ﺍﻟﻄﺒﻘﻴﺔ ﻭﻧﺎﺩﻯ ﺑﻮﺣﺪﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﻣﺴﺎﻭﺍﺓ ﺍﻷﻓﺮﺍﺩ ﻭﺃﻟﻐﻰ ﺍﻟﺘﻤﻴﻴﺰ ﻋﻠـﻰ‬ ‫ﺃﺳﺎﺱ ﺍﻟﻠﻮﻥ ﺃﻭ ﺍﳉﻨﺲ ﺃﻭ ﺍﻟﻐﲎ‪ ،‬ﻭﺟﻌﻞ ﻗﻴﻤﺔ ﺍﻹﻧﺴﺎﻥ ﺑﻌﻤﻠﻪ‪ ،‬ﻭﻗﺪ ﲡﻠﺖ ﺗﻠﻚ ﺍﳌﺴﺎﻭﺍﺓ ﰲ ﺃﻋﻤـﺎﻝ‬ ‫ﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﻗﺒﻠﺔ ﻭﺍﺣﺪﺓ ﻳﻘﻒ ﺃﻣﺎﻣﻬﺎ ﺍﻷﺳﻴﺎﺩ ﻭﺍﻟﻌﺒﻴﺪ ﰲ ﺻﻔﻮﻑ ﺍﻟﺼﻼﺓ ﺣـﺴﺐ ﺳـﺒﻘﻬﻢ ﺇﱃ ﺗﻠـﻚ‬ ‫ﺍﻟﺼﻔﻮﻑ‪ ،‬ﻭﻭﺣﺪﺓ ﺍﳌﻨﺎﺳﻚ ﻛﺎﻧﺖ ﳑﺎﺭﺳﺔ ﻋﻤﻠﻴﺔ ﰲ ﺇﺯﺍﺣﺔ ﺍﻟﻔﻮﺍﺭﻕ ﺍﻟﻄﺒﻘﻴﺔ‪ ،‬ﻭﻣﻴﺰﺍﻥ ﺍﻟﺘﻔﺎﺿﻞ ﻫـﻮ‬ ‫ﺍﻟﺘﻘﻮﻯ" ﹺﺇﻥﱠ ﹶﺃ ﹾﻛ ‪‬ﺮ ‪‬ﻣﻜﹸ ‪‬ﻢ ﻋ‪‬ﻨ ‪‬ﺪ ﺍﻟﻠﱠ ‪‬ﻪ ﹶﺃ‪‬ﺗﻘﹶﺎ ﹸﻛ ‪‬ﻢ " ﺍﳊﺠﺮﺍﺕ‪.13:‬‬ ‫ﻭﺗﻄﺒﻴﻘﹰﺎ ﻟﻠﻤﺴﺎﻭﺍﺓ ﻓﻘﺪ ﺭﻓﻊ ﺍﻟﺮﺳﻮﻝ )ﺹ( ﻣﻦ ﺷﺄﻥ ﺍﻟﻌﻤﻞ ﺍﻟﻴـﺪﻭﻱ‪ ،‬ﺣـﲔ ﺳـﺌﻞ‪ :‬ﺃﻱ‬ ‫ﺍﻟﻜﺴﺐ ﺃﻓﻀﻞ؟ ﻗﺎﻝ‪ ":‬ﻋﻤﻞ ﺍﻟﺮﺟﻞ ﺑﻴﺪﻩ‪ ،‬ﻭﻛﻞ ﺑﻴﻊ ﻣﱪﻭﺭ"‪ 301‬ﻭﻗﺎﻝ‪ ":‬ﻣﺎ ﺃﻛﻞ ﻭﺍﺣﺪ ﻃﻌﺎﻣﹰﺎ ﻗـﻂ‬ ‫‪302‬‬ ‫ﺧﲑ ﻣﻦ ﺃﻥ ﻳﺄﻛﻞ ﻣﻦ ﻋﻤﻞ ﻳﺪﻫﻦ ﻭﺃﻥ ﻧﱯ ﺍﷲ ﺩﺍﻭﺩ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻛﺎﻥ ﻳﺄﻛﻞ ﻣﻦ ﻋﻤﻞ ﻳﺪﻳـﻪ" ‪،‬‬ ‫ﻭﻫﺬﺍ ﺷﺄﻥ ﲨﻴﻊ ﺍﻷﻧﺒﻴﺎﺀ‪.‬‬ ‫‪ -300‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻠﻘﻄﺔ‪ ،‬ﺑﺎﺏ ﺍﺳﺘﺤﺒﺎﺏ ﺍﳌﻮﺍﺳﺎﺓ ﺑﻔﻀﻮﻝ ﺍﳌﺎﻝ‪ ،1354/3 ،(1728) ،‬ﻭﺍﻹﻣﺎﻡ ﺃﲪﺪ‬ ‫ﰲ ﺍﳌﺴﻨﺪ )‪ ،34/3 ،(11311‬ﻭﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ‪.182/4 ،‬‬ ‫‪ -301‬ﺭﻭﺍﻩ ﺍﳊﺎﻛﻢ ﰲ ﺍﳌﺴﺘﺪﺭﻙ‪ ،12/2 ،(2158) ،‬ﻭﰲ ﺍﻟﺴﺴﻦ ﺍﻟﻜﱪﻯ ﻟﻠﺒﻴﻬﻘﻲ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺒﻴﻮﻉ‪ ،‬ﺑﺎﺏ‪ ،‬ﺇﺑﺎﺣﺔ‬ ‫ﺍﻟﺘﺠﺎﺭﺓ‪ ،263/5،(10178 ،10177) ،‬ﻭﻣﺴﻨﺪ ﺃﲪﺪ‪ ،141/4 ،466/3 ،‬ﻭﺍﻟﻄﱪﺍﱐ ﰲ ﺍﻷﻭﺳﻂ )‪(2140‬‬ ‫‪.332/2‬‬ ‫‪ -302‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺻﺤﻴﺤﻪ‪ ،‬ﺑﺎﺏ ﻛﺴﺐ ﺍﻟﺮﺟﻞ ﻣﻦ ﻋﻤﻠﻪ ﺑﻴﺪﻩ ﺭﻗﻢ )‪،732/2 ،(1966‬ﻭﰲ ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ‪،‬‬ ‫ﻭﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺔ‪.‬‬

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‫ﺇﻥ ﺍﻟﺘﻤﻴﻴﺰ ﻭﻋﺪﻡ ﺍﳌﺴﺎﻭﺍﺓ ﰲ ﺍﻟﻌﻤﻞ ﻳﻘﻊ ﰲ ﺑﻌﺾ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺑﺴﺒﺐ ﺍﻟﻠﻮﻥ ﻭﺍﳉﻨﺲ ﻛﻤﺎ ﰲ‬ ‫ﺃﻛﺜﺮ ﺍﻟﺒﻼﺩ ﺗﺸﺪﻗﹰﺎ ﺑﺎﳊﺮﻳﺔ ﻭﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺘﻤﻴﻴﺰ ﻳﻘﻊ ﺣﱴ ﰲ ﺃﻣﺎﻛﻦ ﺍﻟﻌﺒﺎﺩﺓ‪" .‬ﻭﻗﻮﺍﻡ ﺍﻷﻣﺮ ﺃﻥ‬ ‫ﺗﻜﻮﻥ ﺍﳌﺴﺎﻭﺍﺓ ﺍﻟﻌﺎﺩﻟﺔ ﻣﺴﺎﻭﺍﺓ ﰲ ﺍﻟﻔﺮﺹ ﻭﺍﻟﻮﺳﺎﺋﻞ‪ ،‬ﻓﻼ ﻳ‪‬ﺤﺮﻡ ﺇﻧﺴﺎﻥ ﻓﺮﺻﺘﻪ ﻹﺣﺮﺍﺯ ﺍﻟﻘﺪﺭﺓ ﺍﻟـﱵ‬ ‫ﲤﻜﻨﻪ ﻣﻦ ﺍﻟﻨﻬﻮﺽ ﺑﻮﺍﺟﺐ ﻣﻦ ﺍﻟﻮﺍﺟﺒﺎﺕ‪ ،‬ﻭﻻ ﳛﺮﻡ ﻭﺳﻴﻠﺘﻪ ﺍﻟﱵ ﻳﺘﻮﺳﻞ ‪‬ﺎ ﺇﱃ ﺑﻠﻮﻍ ﺗﻠﻚ ﺍﻟﻔﺮﺻﺔ‪،‬‬ ‫‪303‬‬ ‫ﻣﺎ ﺍﺳﺘﻄﺎﻉ ﻣﻦ ﻭﺳﺎﺋﻞ ﺍﻟﺴﻌﻲ ﺍﳌﺸﺮﻭﻉ‪.‬‬ ‫ﻭﻣﻦ ﺃﻟﻮﺍﻥ ﺍﻟﺘﻤﻴﻴﺰ ﻭﺍﻟﺬﻱ ﻳﻘﻊ ﰲ ﻛﺜﲑ ﻣﻦ ﺍ‪‬ﺘﻤﻌﺎﺕ ﻫﻮ ﺍﻟﺘﻤﻴﻴﺰ ﺑﲔ ﺍﻟﺮﺟﻞ ﻭﺍﳌﺮﺃﺓ‪ ،‬ﻭﻳﻨﻈﺮ ﺇﱃ‬ ‫ﺍﳌﺮﺃﺓ ﻋﻠﻰ ﺃ‪‬ﺎ ﺃﻗﻞ ﻛﻔﺎﺀﺓ ﻣﻦ ﺍﻟﺮﺟﻞ ﻭﻣﺎ ﻳﺘﺒﻌﻬﺎ ﻣﻦ ﻫﻀﻢ ﳊﻘﻮﻗﻬﺎ ﻛﺎﻟﺘﺮﻗﻴﺎﺕ ﻭﺍﻟﻌﻼﻭﺍﺕ‪ ،‬ﰲ ﺣﲔ‬ ‫ﺃﻥ ﺃﻭﻝ ﳏﺘﺴﺐ ﰲ ﺍﻹﺳﻼﻡ ﻛﺎﻥ ﺃﻣﺮﺃﺓ ﺣﻴﺚ ﻋﲔ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺍﻟﺸﻔﺎﺀ ﺑﻨـﺖ ﻋﺒـﺪ ﺍﷲ ﺃﻭﻝ‬ ‫ﳏﺘﺴﺐ ﰲ ﺍﻟﺴﻮﻕ‪ ،‬ﺑﻴﻨﻤﺎ ﻳﻨﻈﺮ ﻟﻠﻤﺮﺃﺓ – ﰲ ﻇﻞ ﺍﻻﺑﺘﻌﺎﺩ ﻋﻦ ﺍﻟﻘﻴﻢ‪ -‬ﻋﻠﻰ ﺃ‪‬ﺎ ﺃﻧﺜﻰ ﻓﻘﻂ ﻭﺗﻌﺎﻣـﻞ‬ ‫ﻋﻠﻰ ﻫﺬﺍ ﺍﻷﺳﺎﺱ‪ ،‬ﻭﻻ ﻳﻨﻈﺮ ﳍﺎ ﻋﻠﻰ ﺃ‪‬ﺎ ﺧﱪﺓ ﻭﻛﻔﺎﺀﺓ‪ ،‬ﻭﻗﺪ ﺍﻧﻌﻜﺲ ﻫﺬﺍ ﺍﳌﻔﻬﻮﻡ ﻋﻠﻰ ﻋﻼﻗـﺎﺕ‬ ‫ﺍﻟﻌﻤﻞ ﲟﻀﺎﻳﻘﺎﺕ ﲢﺼﻞ ﻟﻠﻨﺴﺎﺀ ﰲ ﳎﺎﻝ ﺍﻟﻌﻤﻞ ﻭﺍﻟﺬﻱ ﻳﻀﺮﺏ ﰲ ﺍﻟﺼﻤﻴﻢ ﺃﺧﻼﻗﻴﺎﺕ ﺍﻟﻌﻤﻞ‪.‬‬ ‫ﻭﻻ ﻧﻨﺴﻰ ﺃﻥ ﻧﺬﻛﺮ ﺃﻥ ﺍﻟﻌﻠﻤﺎﺀ ﺫﻛﺮﻭﺍ ﺃﻧﻮﺍﻋﹰﺎ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﺍﻟﱵ ﻻ ﺗﺰﺍﻭﳍﺎ ﺍﳌـﺮﺃﺓ‪ ،‬ﻭﺗﻌـﺪ‬ ‫ﺧﺎﺻﺔ ﺑﺎﻟﺮﺟﺎﻝ ﻛﺮﺋﺎﺳﺔ ﺍﻟﺪﻭﻟﺔ ﻭﺍﻹﻣﺎﻣﺔ ﰲ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﺍﳋﻄﺎﺑﺔ ﻭﺍﻷﺫﺍﻥ‪ ،‬ﻭﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺗـﻮﱄ ﺍﳌـﺮﺃﺓ‬ ‫ﺍﻟﻘﻀﺎﺀ ﻓﻘﺎﻝ ﺍﳊﻨﻔﻴﺔ‪ :‬ﳚﻮﺯ ﻗﻀﺎﺅﻫﺎ ﻓﻴﻤﺎ ﺗﺼﺢ ﺷﻬﺎﺩ‪‬ﺎ ﻓﻴﻪ ﺃﻱ ﰲ ﻏﲑ ﺍﳊﺪﻭﺩ ﻭﺍﻟﻘﺼﺎﺹ‪ ،304‬ﻭﻗﺎﻝ‬ ‫ﺍﻹﻣﺎﻡ ﺍﻟﻄﱪﻱ‪ :‬ﳚﻮﺯ ﻗﻀﺎﺀ ﺍﳌﺮﺃﺓ ﰲ ﻛﻞ ﺷﻲﺀ‪...‬ﻷﻥ ﺍﻟﻘﻀﺎﺀ ﺇﻇﻬﺎﺭ ﻟﻠﺤﻜﻢ ﺍﻟﺸﺮﻋﻲ‪ ،‬ﻭﻫﺬﺍ ﻳﺴﺘﻮﻱ‬ ‫‪305‬‬ ‫ﻓﻴﻪ ﺍﻟﺮﺟﻞ ﻭﺍﳌﺮﺃﺓ‪.‬‬ ‫ﺛﺎﻧﻴﹰﺎ‪ -‬ﺣﺮﻳﺔ ﺍﻟﻌﻤﻞ‬ ‫ﻋﻤﻞ ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﲢﺮﻳﺮ ﺍﻟﻨﺎﺱ ﻣﻦ ﺍﻟﺮﻕ ﻭﺍﻻﻛﺮﺍﻩ ﻭﺍﳊﺎﺟﺔ ﻭﺍﻟﻔﻘﺮ ﻭﺍﳉﻮﻉ ﻭﺍﳋـﻮﻑ‪" ،‬‬ ‫ﻭﺍﳌﺴﻠﻢ ﺣﺮ ﰲ ﺍﻹﻧﺘﺎﺝ ﻭﺍﻟﻌﻤﻞ ﻭﺍﳌﻠﻚ‪ ،‬ﻭﻻ ﺗﻨﺘﻬﻲ ﺣﺮﻳﺘﻪ ﺇﻻ ﺣﻴﺚ ﺗﺒﺪﺃ ﺣﺮﻳﺔ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻓﻼ ﺗﻄﻠﻖ‬ ‫ﺣﺮﻳﺔ ﻟﻮﺍﺣﺪ ﺇﻻ ﺗﻨﻘﺺ ﻣﻦ ﺣﺮﻳﺔ ﻏﲑﻩ‪ ،‬ﻭﺍﳌﻄﻠﻮﺏ ﲢﺮﻳﺮ ﺍﳉﻤﻴﻊ‪ ،‬ﻻ ﲢﺮﻳﺮ ﻭﺍﺣﺪ ﺃﻭ ﻗﻠـﺔ ﻓﻘـﻂ"‬ ‫‪306‬‬ ‫ﻭﺫﻟﻚ ﺑﺘﺮﻙ ﺍﻷﻓﺮﺍﺩ ﺃﺣﺮﺍﺭﹰﺍ ﻟﺘﺤﻘﻴﻖ ﻣﺼﺎﳊﻬﻢ ﺍﻟﺸﺨﺼﻴﺔ‪ ،‬ﻓﻬﻢ ﳜﺘﺎﺭﻭﻥ ﺣﺮﻓﺘـﻬﻢ ﻭﻧـﺸﺎﻃﻬﻢ‪،‬‬ ‫ﻭﳍﻢ ﺣﺮﻳﺔ ﺍﻟﺘﻤﻠﻚ ﻭﺣﺮﻳﺔ ﺍﻟﻌﻤﻞ‪ ،‬ﻓﺎﻟﺘﺪﺧﻞ ﺍﳊﻜﻮﻣﻲ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﺃﺿﻴﻖ ﻧﻄﺎﻕ ﳑﻜﻦ‪ ،‬ﻭﻳﺘﻤﺜﻞ‬ ‫ﺑﻌﺪﻡ ﺍﺣﺘﻜﺎﺭ ﺍﻟﺪﻭﻟﺔ ﺗﻮﺯﻳﻊ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﺫﻟﻚ ﺑﺘﻤﻠﻜﻬﺎ ﻭﺳﺎﺋﻞ ﺍﻹﻧﺘﺎﺝ )ﺍﻟﺘﺄﻣﻴﻢ( ﺃﻭ ﺗﺘﺤﻤـﻞ ﻣـﺴﺆﻟﻴﺔ‬ ‫ﺗﻌﻴﲔ ﺍﳋﺮﳚﲔ‪ ،‬ﻭﻫﺬﺍ ﳚﺮﺩ ﺍﻟﻨﺎﺱ ﻣﻦ ﺣﺮﻳﺔ ﺍﻟﺘﺼﺮﻑ ﰲ ﻣﺴﺘﻘﺒﻠﻬﻢ ﲟﺎ ﻳﺸﺎﺅﻭﻥ ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﺗﺰﻳﺪ‬ ‫ﻼ ﻋﻦ ﺍﻟﻘﺮﺿﺎﻭﻱ‪ ،‬ﺩﻭﺭ ﺍﻟﻘﻴﻢ ﻭﺍﻷﺧـﻼﻕ‪ ،‬ﺹ‬ ‫‪ -303‬ﺍﻟﻌﻘﺎﺩ ﻋﺒﺎﺱ‪ ،‬ﺍﻟﺸﻴﻮﻋﻴﺔ ﻭﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﺹ‪ ،294-293‬ﻧﻘ ﹰ‬ ‫‪.366‬‬ ‫‪ -304‬ﺍﳌﺮﻏﻴﻨﺎﱐ‪ ،‬ﺍﳍﺪﺍﻳﺔ ﺷﺮﺡ ﺑﺪﺍﻳﺔ ﺍﳌﺒﺘﺪﻱ‪.107/ 3 ،‬‬ ‫‪ -305‬ﺗﻔﺴﲑ ﺍﻟﻘﺮﻃﱯ ‪ ،183/13‬ﻁ ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﳌﺼﺮﻳﺔ‪ ،‬ﻭﺍﳌﺎﻭﺭﺩﻱ‪ ،‬ﰲ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺴﻠﻄﺎﻧﻴﺔ‪ ،‬ﺹ ‪ ،65‬ﻭﺍﻧﻈﺮ‪:‬‬ ‫ﳏﻤﺪ ﺭﻭﺍﺱ ﻗﻠﻌﺠﻲ‪ ،‬ﻣﺒﺎﺣﺚ ﰲ ﺍﻻﻗﺘﺼﺎﺩ ﺍﻹﺳﻼﻣﻲ ﺹ‪.70‬‬ ‫‪ -306‬ﺍﳌﺼﺮﻱ ﺭﻓﻴﻖ ﻳﻮﻧﺲ‪ ،‬ﺃﺻﻮﻝ ﺍﻻﻗﺘﺼﺎﺩ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻁ ﺩﺍﺭ ﺍﻟﻘﻠﻢ‪ ،‬ﺩﻣﺸﻖ‪ ،1993 ،‬ﺹ ‪.26‬‬

‫ﻋﻔﺎﻑ ﻋﺒﺪ ﺍﻟﻐﻔﻮﺭ ﲪﻴﺪ ‪147 -‬‬

‫ﻣﻦ ﻗﻮﺓ ﺍﻟﺪﻭﻟﺔ ﻋﻠﻰ ﺣﺴﺎﺏ ﺍﻟﺸﻌﺐ‪ ،‬ﻓﺘﺴﺘﻄﻴﻊ ﻣﻨﻊ ﻣﻦ ﻻ ﺗﺮﻳﺪ ﻣﻦ ﺍﻟﻌﻤﻞ ﻛﺎﳌﻌﺎﺭﺿﲔ‪ ،‬ﻭﺍﳌﺨﺎﻟﻔﲔ‬ ‫ﳍﺎ ﰲ ﺍﻟﺮﺃﻱ‪ ،‬ﻓﻴﺼﺒﺢ ﺍﻟﻌﻤﻞ ﻭﺳﻴﻠﺔ ﻓﻌﺎﻟﺔ ﻭﺳﻼﺣﹰﺎ ﻻﺧﻀﺎﻉ ﺍﻟﺸﻌﺐ ﻭﻃﺎﻋﺘﻪ ﻭﻣﻦ ﰒ ﻓﻘﺪ ﻛﺮﺍﻣﺘﻪ‪.‬‬ ‫ﻭﻳﻌﻮﺩ ﻫﺬﺍ ﺍﳌﺒﺪﺃ ﰲ ﺍﻹﺳﻼﻡ ﺇﱃ ﻋﻘﻴﺪﺓ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺇﻓﺮﺍﺩ ﺍﷲ ﺑﺎﻟﻌﺒﺎﺩﺓ ﻭﺍﻻﺳﺘﻌﺎﻧﺔ ﺍﻟﱵ ﲢـﺮﺭ‬ ‫ﺍﻟﻨﺎﺱ ﻣﻦ ﺍﻟﺸﺮﻙ ﻭﺍﻟﻌﺒﻮﺩﻳﺔ ﻟﻐﲑﻩ‪ ،‬ﻭﺍﷲ ﻫﻮ ﺍﻟﺮﺍﺯﻕ ﻭﻫﻮ ﺍﳌﺎﻧﺢ ﻭﺍﳌﻌﻄﻲ ﻭﺍﶈﻴﻲ ﻭﺍﳌﻤﻴﺖ‪ ،‬ﻭﺍﻟـﺸﺮﻙ‬ ‫ﳛﻂ ﻣﻦ ﺣﺮﻳﺔ ﺍﻹﻧﺴﺎﻥ ﻭﻛﺮﺍﻣﺘﻪ‪ ،‬ﻭﺷﻌﻮﺭ ﺍﻹﻧﺴﺎﻥ ﲝﺮﻳﺘﻪ ﻣﻦ ﺃﻫﻢ ﺃﺳﺒﺎﺏ ﺳـﻌﺎﺩﺗﻪ‪ ،‬ﻭﺃﻭﻝ ﺃﻧـﻮﺍﻉ‬ ‫ﺍﳊﺮﻳﺎﺕ ﻣﻄﻠﺒﹰﺎ ﻫﻲ ﺍﳊﺮﻳﺔ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﻷ‪‬ﺎ ﺍﻟﺴﺒﻴﻞ ﺇﱃ ﺍﳊﺮﻳﺔ ﺍﻟﺴﻴﺎﺳﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴـﺔ‪ ،‬ﻭﺍﻟﻔﻜﺮﻳـﺔ‪،‬‬ ‫ﻭﺍﻻﺳﻼﻡ ﻳﻀﻤﻦ ﺣﺮﻳﺔ ﺍﻟﻨﺸﺎﻁ ﺍﻻﻗﺘﺼﺎﺩﻱ ﻭﺍﳌﻨﺎﻓﺴﺔ ﺍﳊﺮﺓ ﻟﺘﺤﻘﻴﻖ ﺍﳌﺼﻠﺤﺔ ﺍﳋﺎﺻﺔ ﻭﺍﻟﻌﺎﻣﺔ ﺑـﻨﻔﺲ‬ ‫ﺍﻟﻮﻗﺖ‪ ،‬ﻭﺍﳌﻨﺎﻓﺴﺔ ﺍﳊﺮﺓ ﻫﻲ ﻋﻤﺎﺩ ﺍﻻﻗﺘﺼﺎﺩ ﻋﻠﻰ ﺃﻥ ﻻ ﺗﺒﻠﻎ ﺣﺪ ﺍﻟﺘﺤﺎﺳﺪ ﺍﳌﺬﻣﻮﻡ‪ ،‬ﻭﻻ ﺗـﺴﺘﻌﻤﻞ‬ ‫ﻟﻼﺿﺮﺍﺭ ﺑﺎﻟﻐﲑ‪ ،‬ﻭﺣﺮﻳﺔ ﻻ ﳜﺎﻟﻄﻬﺎ ﺍﻟﻈﻠﻢ ﻭﺍﻻﺳﺘﻐﻼﻝ‪ ،‬ﺑﻞ ﺣﺮﻳﺔ ﻣﻨﻀﺒﻄﺔ ﺑﺎﻟﻌﺪﻝ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺍﳊﺮﻳـﺔ‬ ‫ﻫﺬﻩ ﻣﻘﺘﺮﻧﺔ ﺑﺎﳊﺮﻳﺔ ﺍﻟﻔﻜﺮﻳﺔ ﺍﻟﱵ ﺗﺴﻤﺢ ﺑﺎﻟﺘﻌﺒﲑ ﻋﻦ ﺍﻷﺭﺍﺀ ﰲ ﻭﺳﺎﺋﻞ ﺍﻹﻋﻼﻡ‪ ،‬ﺃﻥ ﺷﻌﻮﺭ ﺍﻹﻧـﺴﺎﻥ‬ ‫ﺑﺎﳊﺮﻳﺔ ﻳﻘﻮﻱ ﺍﳉﺎﻧﺐ ﺍﳋﻠﻘﻲ ﺍﻟﺬﻱ ﻳﺴﲑ ﻣﻊ ﻛﻞ ﻋﻤﻞ‪ ،‬ﻛﻤﺎ ﻳﺴﺎﻋﺪ ﰲ ﳕﻮ ﺷﺨـﺼﻴﺘﻪ ﰲ ﺍﻟـﺪﻧﻴﺎ‬ ‫ﻭﻣﺴﺆﻭﻟﻴﺘﻪ ﰲ ﺍﻵﺧﺮﺓ‪.‬‬ ‫ﻭﺍﳌﺴﺎﻭﺍﺓ ﺍﻟﱵ ﻧﻨﺸﺪﻫﺎ ﰲ ﺫﻟﻚ ﻫﻲ ﺃﻥ ﻳﺘﺴﺎﻭﻯ ﺃﺑﻨﺎﺀ ﺍ‪‬ﺘﻤﻊ ﰲ‪ :‬ﺣﻖ ﺍﳊﻴﺎﺓ‪ ،‬ﻭﺍﻟﺘﻤﻠـﻚ‪،‬‬ ‫ﻭﺍﻟﺘﻌﻠﻢ‪ ،‬ﻭﺍﻟﻌﻤﻞ‪ ،‬ﻭﺍﻟﻌﻼﺝ‪ ،‬ﻭﺍﻟﻜﻔﺎﻳﺔ ﻣﻦ ﺍﻟﻌﻴﺶ‪ ،‬ﻭﺍﻷﻣﺎﻥ‪.‬‬ ‫ﺛﺎﻟﺜﹰﺎ‪ -‬ﺍﻟﻌﺪﻝ‬ ‫ﺟﺎﺀ ﺍﻟﺪﻳﻦ ﺍﻹﺳﻼﻣﻲ ﺑﺎﻟﻌﺪﻝ ﻭﺍﻻﺣﺴﺎﻥ‪ ،‬ﻭﺣﺬﺭ ﻣﻦ ﺍﻟﻈﻠﻢ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ ":‬ﹺﺇﻥﱠ ﺍﻟﻠﹼـ ‪‬ﻪ ﻳ‪‬ـ ﹾﺄ ‪‬ﻣ ‪‬ﺮ‬ ‫ﺑﹺﺎﹾﻟ ‪‬ﻌ ‪‬ﺪ ﹺﻝ ﻭ‪‬ﺍ ِﻹ ‪‬ﺣﺴ‪‬ﺎ ‪‬ﻥ " ﺍﻟﻨﺤﻞ‪ ،90:‬ﻭﺍﻟﻌﺪﻝ ﻣﻄﻠﻮﺏ ﰲ ﺍﻷﻋﻤﺎﻝ ﻭﺍﻷﻣﻮﺭ ﻛﻠﻬﺎ ﺣﱴ ﻣﻦ ﻗﺒﻞ ﺍﻷﺑﻮﻳﻦ‬ ‫ﲡﺎﻩ ﺃﺑﻨﺎﺋﻬﻢ‪ ،‬ﻓﻬﻮ ﻣﺒﺪﺃ ﺃﺻﻴﻞ ﻭﺃﺳﺎﺱ ﻣﺘﲔ‪ ،‬ﻳﺪﺧﻞ ﰲ ﺗﻌﺎﻟﻴﻢ ﺍﻹﺳﻼﻡ ﻛﻠـﻬﺎ‪ ،‬ﻋﻘﺎﺋـﺪ ﻭﺷـﺮﺍﺋﻊ‬ ‫ﻭﺃﺧﻼﻗﺎ‪ ،‬ﻭﺿﺪ ﺍﻟﻌﺪﻝ ﺍﻟﻈﻠﻢ ﻭﺍﳉﻮﺭ‪ ،‬ﺣﺮﻣﻪ ﺍﷲ ﻋﻠﻰ ﻧﻔﺴﻪ ﻛﻤﺎ ﺣﺮﻣﻪ ﻋﻠﻰ ﻋﺒﺎﺩﻩ‪ ":‬ﻳﺎ ﻋﺒﺎﺩﻱ‪ ،‬ﺇﱐ‬ ‫‪307‬‬ ‫ﺣﺮﻣﺖ ﺍﻟﻈﻠﻢ ﻋﻠﻰ ﻧﻔﺴﻲ ﻭﺟﻌﻠﺘﻪ ﺑﻴﻨﻜﻢ ﳏﺮﻣﹰﺎ ﻓﻼ ﺗﻈﺎﳌﻮﺍ" ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ ﺣﺮﻡ ﻛﻞ ﺗﻌﺎﻣﻞ ﻳﻘـﻮﻡ‬ ‫ﻋﻠﻰ ﺍﻟﻈﻠﻢ‪.‬‬ ‫ﻓﻠﻮ ﺗﺄﻣﻠﻨﺎ ﺃﻛﺜﺮ ﺍﳌﻌﺎﻣﻼﺕ ﳒﺪ ﺃﺣﻜﺎﻣﻬﺎ ﻗﺎﺋﻤﺔ ﻋﻠﻰ ﺗﻘﺮﻳﺮ ﻣﺒﺪﺃ ﺍﻟﻌﺪﻝ‪ ،‬ﻓﻘﺪ ‪‬ﻰ ﻋﻦ ﻛﻞ ﻣﺎ‬ ‫ﻓﻴﻪ ﻏﱭ‪ ،‬ﻓﺘﺤﺮﱘ ﺍﻟﺮﺑﺎ ﻣﻦ ﺃﺑﺮﺯ ﻣﻈﺎﻫﺮ ﺍﻟﻌﺪﻝ‪ ،‬ﻛﻤﺎ ﺩﻝ ﺍﻟﻨﺺ ﺍﻵﰐ‪ ":‬ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﱠﻟﺬ‪‬ﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﹾﺍ ﺍ‪‬ﺗﻘﹸﻮﹾﺍ ﺍﻟﹼﻠ ‪‬ﻪ‬ ‫‪‬ﻭ ﹶﺫﺭ‪‬ﻭﹾﺍ ﻣ‪‬ﺎ ‪‬ﺑ ‪‬ﻘ ‪‬ﻲ ‪‬ﻣ ‪‬ﻦ ﺍﻟ ‪‬ﺮﺑ‪‬ﺎ ﺇﹺﻥ ﻛﹸﻨﺘ‪‬ﻢ ‪‬ﻣ ‪‬ﺆ ‪‬ﻣﹺﻨ ‪‬‬ ‫ﺏ ‪‬ﻣ ‪‬ﻦ ﺍﻟﹼﻠ ‪‬ﻪ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮ‪‬ﻟ ‪‬ﻪ ‪‬ﻭﺇﹺﻥ‬ ‫ﺤ ‪‬ﺮ ﹴ‬ ‫ﲔ )‪ (278‬ﹶﻓﺈﹺﻥ ﱠﻟ ‪‬ﻢ ‪‬ﺗ ﹾﻔ ‪‬ﻌﻠﹸﻮﹾﺍ ﹶﻓ ﹾﺄ ﹶﺫﻧ‪‬ﻮﹾﺍ ﹺﺑ ‪‬‬ ‫ﺱ ﹶﺃ ‪‬ﻣﻮ‪‬ﺍ‪‬ﻟ ﹸﻜ ‪‬ﻢ ﹶﻻ ‪‬ﺗ ﹾﻈ‪‬ﻠﻤ‪‬ﻮ ﹶﻥ ‪‬ﻭ ﹶﻻ ‪‬ﺗ ﹾﻈﹶﻠﻤ‪‬ﻮ ﹶﻥ " ﺍﻟﺒﻘﺮﺓ‪ ،279-278:‬ﻛﻤﺎ ﻋﺪﻩ ﺍﻟﻨﱯ ﻣـﻦ‬ ‫‪‬ﺗ‪‬ﺒ‪‬ﺘ ‪‬ﻢ ﹶﻓﹶﻠﻜﹸ ‪‬ﻢ ‪‬ﺭﺅ‪‬ﻭ ‪‬‬ ‫ﺍﻟﺴﺒﻊ ﺍﳌﻮﺑﻘﺎﺕ ﺃﻱ ﺍﳌﻬﻠﻜﺎﺕ ﻟﻠﻔﺮﺩ ﻭﻟﻠﺠﻤﺎﻋﺔ ﰲ ﺍﻟﺪﺍﺭﻳﻦ‪.‬‬ ‫ﻭﺍﻟﻌﺪﺍﻟﺔ ﻣﻦ ﺍﻟﻔﻀﺎﺋﻞ ﺍﳌﺘﻌﺪﻳﺔ ﺍﻟﻨﻔﻊ‪ ،‬ﻓﺎﻹﻣﺎﻡ ﺃﻭ ﺍﳌﺪﻳﺮ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﻛﺜﲑ ﺍﻟﺘﻨ ﹼﻔﻞ ﰲ ﺍﻟﻌﺒـﺎﺩﺓ‪،‬‬ ‫ﻭﻟﻜﻨﻪ ﺟﺎﺋﺮ‪ ،‬ﻓﺨﲑ ﻣﻨﻪ ﻣﻦ ﻛﺎﻥ ﻣﻘﺘﺼﺪﹰﺍ ﰲ ﻋﺒﺎﺩﺗﻪ‪ ،‬ﺑﺎﺣﺜﹰﺎ ﻋﻦ ﺍﻟﻌﺪﺍﻟﺔ ﻷﻥ ﺍﻟﻌﺒﺎﺩﺓ ﻳﻘﺘـﺼﺮ ﻧﻔﻌﻬـﺎ‬ ‫‪ -307‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﱪ ﻭﺍﻟﺼﻠﺔ ﻭﺍﻵﺩﺍﺏ‪ ،‬ﺑﺎﺏ ﲢﺮﱘ ﺍﻟﻈﻠﻢ‪ ،1994/4 ،(2577) ،‬ﻭﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ‪،‬‬ ‫‪ ،385/2‬ﻭﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ‪ ،93/6 ،‬ﻭﻣﺴﻨﺪ ﺃﲪﺪ‪.160/5 ،192/1 ،‬‬

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‫ﻋﻠﻴﻪ‪ ،‬ﻭﺍﻟﻌﺪﺍﻟﺔ ﻳﻌﻢ ﻧﻔﻌﻬﺎ ﻋﻠﻰ ﺍﳉﻤﻴﻊ ‪ ،‬ﻭﺍﻹﻣﺎﻡ ﺍﻟﻌﺎﺩﻝ ﻣﻦ ﺍﻟﺴﺒﻌﺔ ﺍﻟﺬﻳﻦ ﻳﻈﻠﻬﻢ ﺍﷲ ﰲ ﻇﻠﻪ ﻳﻮﻡ‬ ‫ﻻ ﻇﻞ ﺇﻻ ﻇﻠﻪ‪ ،‬ﻭﳑﺎ ﺟﺎﺀ ﰲ ﺍﻟﻘﺮﺁﻥ ﺃﻥ ﺍﷲ ﻗﺪ ﻳﺒﻘﻲ ﺍﻟﺪﻭﻝ ﻭﺍﻷﻣﻢ ﻣﻊ ﺍﻟﻜﻔﺮ‪ ،‬ﻭﻳﺆﺟـﻞ ﺣـﺴﺎ‪‬ﺎ‬ ‫ﻚ ﺍﹾﻟﻘﹸـﺮ‪‬ﻯ‬ ‫ﻚ ‪‬ﻟﻴ‪ ‬ﻬ‪‬ﻠ ‪‬‬ ‫ﻟﻶﺧﺮﺓ‪ ،‬ﻭﻟﻜﻨﻪ ﻻ ﻳﺒﻘﻴﻬﺎ ﻣﻊ ﺍﻟﻈﻠﻢ ﻭﺍﻟﺒﻐﻲ ﰲ ﺍﻷﺭﺽ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ‪ ":‬ﻭﻣ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ‪‬ﺭ‪‬ﺑ ‪‬‬ ‫ﹺﺑﻈﹸ ﹾﻠ ﹴﻢ ‪‬ﻭﹶﺃ ‪‬ﻫﹸﻠﻬ‪‬ﺎ ‪‬ﻣ ‪‬‬ ‫ﺸ ‪‬ﺮ ‪‬ﻙ‬ ‫ﺼ‪‬ﻠﺤ‪‬ﻮ ﹶﻥ " ﻫﻮﺩ‪ ،117 :‬ﻭﺣﲔ ﻳﻔﺴﺮ ﺍﻟﻈﻠﻢ ﺑﺎﻟﺸﺮﻙ ﰲ ﺍﻵﻳﺔ ﺍﻷﺧﺮﻯ" ﹺﺇﻥﱠ ﺍﻟـ ‪‬‬ ‫ﹶﻟ ﹸﻈ ﹾﻠ ‪‬ﻢ ‪‬ﻋﻈ‪‬ﻴ ‪‬ﻢ " ﻟﻘﻤﺎﻥ‪ ،13 :‬ﻓﺎﳌﻌﲎ‪ :‬ﺃﻧﻪ ﺗﻌﺎﱃ ﻻ ﻳﻬﻠﻚ ﺃﻫﻞ ﺍﻟﻘﺮﻯ ﲟﺠﺮﺩ ﻛﻮ‪‬ﻢ ﻣﺸﺮﻛﲔ ﺇﺫﺍ ﻛﺎﻧﻮﺍ‬ ‫‪309‬‬ ‫ﻣﺼﻠﺤﲔ ﰲ ﺍﳌﻌﺎﻣﻼﺕ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ‪.‬‬ ‫ﻭﻟﻠﻌﺪﺍﻟﺔ ﺁﺛﺎﺭﻫﺎ ﺍﻟﻮﺍﺿﺤﺔ ﰲ ﺍﻟﺘﻮﺯﻳﻊ‪ ،‬ﻭﻣﻦ ﺗﻄﺒﻴﻘﺎﺕ ﺍﻟﻌﺪﺍﻟﺔ ﺷﺮﻉ ﺍﻹﺳﻼﻡ ﺣـﺪﹰﺍ ﺃﺩﱏ‬ ‫ﻣﻦ ﺍﻟﻐﲎ‪ ،‬ﻫﻮ ﻧﺼﺎﺏ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﻭﺿﻊ ﺷﺮﻃﹰﺎ ﳍﺬﺍ ﺍﻟﻐﲎ ﻳﻘﻒ ﻋﻨﺪﻫﺎ ﺧﻮﻓﹰﺎ ﻣﻦ ﺃﻥ ﻳﻄﻐﻰ‪ ،‬ﻭﺗﻜـﻮﻥ‬ ‫ﺩﻭﻟﺔ ﺑﲔ ﺍﻷﻏﻨﻴﺎﺀ ﻭﺫﻟﻚ ﳊﻜﻤﺔ" ﹶﻛﻠﱠﺎ ﹺﺇﻥﱠ ﺍﹾﻟﺈﹺﻧﺴ‪‬ﺎ ﹶﻥ ﹶﻟ‪‬ﻴ ﹾﻄﻐ‪‬ﻰ‪.‬ﺃﹶﻥ ﺭ‪‬ﺁ ‪‬ﻩ ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﻐﻨ‪‬ﻰ" ﺍﻟﻌﻠﻖ‪ ،7-6:‬ﻓﻼ ﻳﺴﻤﺢ‬ ‫ﻟﻪ ﲟﻤﺎﺭﺳﺔ ﺍﻟﺮﺑﺎ ﺃﻭ ﺍﻻﺣﺘﻜﺎﺭ ﻭﻏﲑﻩ ﻣﻦ ﺍﳊﺮﺍﻡ‪.‬‬ ‫ﻭﻟﻴﺲ ﺍﻟﻌﺪﻝ ﻫﻮ ﺍﳌﺴﺎﻭﺍﺓ ﺩﺍﺋﻤﹰﺎ ﺃﻭ ﺍﳌﺴﺎﻭﺍﺓ ﺍﳌﻄﻠﻘﺔ‪ ،‬ﻓﺈﻥ ﺍﳌﺴﺎﻭﺍﺓ ﺑﲔ ﺍﳌﺨﺘﻠﻔﲔ ﻛـﺎﻟﺘﻔﺮﻳﻖ‬ ‫ﺑﲔ ﺍﳌﺘﻤﺎﺛﻠﲔ‪ ،‬ﻭﻛﻼﳘﺎ ﻟﻴﺲ ﻋﺪﻻﹰ‪ ،‬ﺑﻞ ﻫﻮ ﻣﺴﺘﺤﻴﻞ ﻷﻧﻪ ﺿﺪ ﻃﺒﻴﻌﺔ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻓﻤـﻦ ﺍﻟﻈﻠـﻢ ﺃﻥ‬ ‫ﻧﺴﻮﻱ ﺑﲔ ﺍﳌﺘﺨﺎﻟﻔﲔ ﺇﺫﺍ ﺃﺗﻴﺤﺖ ﳍﻤﺎ ﺍﻟﻔﺮﺹ ﻧﻔﺴﻬﺎ‪ ،‬ﻓﻮﺍﺻﻞ ﺃﺣﺪﳘﺎ ﲜﺪﻩ ﻭﺫﻛﺎﺋﻪ‪ ،‬ﻭﲣﻠﻒ ﺍﻵﺧﺮ‬ ‫ﻟﻜﺴﻠﻪ ﺃﻭ ﻟﻠﻬﻮﻩ‪ ،‬ﺃﻭ ﻗﻠﺔ ﺫﻛﺎﺋﻪ‪ ،‬ﻭﻳﺒﻘﻰ ﺍﻟﻌﺪﻝ ﻫﻮ ﺃﻥ ﺗﺘﺎﺡ ﻟﻠﺠﻤﻴﻊ ﻓﺮﺹ ﻣﺘﺴﺎﻭﻳﺔ‪ ،‬ﻣﺎ ﺩﺍﻡ ﺍﳉﻤﻴـﻊ‬ ‫‪310‬‬ ‫ﻣﺘﺴﺎﻭﻳﻦ ﰲ ﺍﻹﻧﺴﺎﻧﻴﺔ‪.‬‬ ‫ﺭﺍﺑﻌﹰﺎ‪ -‬ﺍﻟﺸﻮﺭﻯ‬ ‫ﺇﻥ ﺍﻟﺸﻮﺭﻯ ﰲ ﺍﻹﺳﻼﻡ ﻟﻴﺴﺖ ﻣﺒﺪﹰﺃ ﺳﻴﺎﺳﻴﹰﺎ ﻓﻘﻂ ﻳﻄﺒﻖ ﺑﲔ ﺍﳊﺎﻛﻢ ﻭﺍﶈﻜﻮﻡ‪ ،‬ﺑﻞ ﻳﻄﺒﻖ ﰲ‬ ‫ﻛﻞ ﳎﺎﻻﺕ ﺍﳊﻴﺎﺓ ﺍﻗﺘﺼﺎﺩﻳﺔ ﻭﺍﺟﺘﻤﺎﻋﻴﺔ ﻭﻏﲑﻫﺎ‪ ،‬ﻭﰲ ﲨﻴﻊ ﺍﳌﺴﺘﻮﻳﺎﺕ ﻣﻦ ﺍﻷﺳﺮﺓ ﺇﱃ ﺃﻋﻠﻰ ﲡﻤﻊ ﰲ‬ ‫ﺍﻟﻌﺎﱂ‪ ،‬ﻭﺫﻟﻚ ﻣﻦ ﺃﺟﻞ ﺍﺳﺘﺨﻼﺹ ﺃﻓﻀﻞ ﺍﻵﺭﺍﺀ ﺃﻭ ﺍﳉﻤﻊ ﺑﻴﻨﻬﺎ‪ ،‬ﻭﺍﳌﺘﺎﻣﻞ ﻵﻳﺎﺕ ﺍﻟﺸﻮﺭﻯ ﳚﺪ ﺃﻥ ﺍﷲ‬ ‫ﺗﻌﺎﱃ ﻳﺮﺑﻂ ﺍﻟﺸﻮﺭﻯ ﺑﺎﻹﳝﺎﻥ ﻋﻠﻰ ﺃ‪‬ﺎ ﻣﺒﺪﺃ ﻋﻘﺪﻱ ﻭﺃﺧﻼﻗﻲ ﻟﻠﻤﺠﺘﻤﻊ ﺍﳌﺴﻠﻢ ﻭﰲ ﺃﺻﻐﺮ ﻭﺣﺪﺍﺗـﻪ‬ ‫ﺡ ‪‬ﻋﹶﻠ‪‬ﻴ ﹺﻬﻤ‪‬ﺎ "ﺍﻟﺒﻘـﺮﺓ‪:‬‬ ‫ﻼ ‪‬ﺟﻨ‪‬ﺎ ‪‬‬ ‫ﺽ ‪‬ﻣ‪‬ﻨ ‪‬ﻬﻤ‪‬ﺎ ‪‬ﻭ‪‬ﺗﺸ‪‬ﺎﻭ‪ ‬ﹴﺭ ﹶﻓ ﹶ‬ ‫ﻭﻫﻲ ﺍﻷﺳﺮﺓ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ ":‬ﹶﻓﹺﺈ ﹾﻥ ﹶﺃﺭ‪‬ﺍﺩ‪‬ﺍ ‪‬ﻓﺼ‪‬ﺎ ﹰﻻ ﻋ‪‬ﻦ ‪‬ﺗﺮ‪‬ﺍ ﹴ‬ ‫ﺠ‪‬ﺘﹺﻨﺒ‪‬ﻮ ﹶﻥ‬ ‫‪،233‬ﰒ ﺇﻥ ﻣﺪﺡ ﺍﷲ ﺗﻌﺎﱃ ﻟﻠﻌﺎﻣﻠﲔ ﺑﺎﻟﺸﻮﺭﻯ ﻳﻌﻄﻴﻬﺎ ﺍﻟﺼﻔﺔ ﺍﳌﺮﻏﻮﺑﺔ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ‪":‬ﻭ‪‬ﺍﱠﻟﺬ‪‬ﻳ ‪‬ﻦ ‪‬ﻳ ‪‬‬ ‫ﺶ ‪‬ﻭﹺﺇﺫﹶﺍ ﻣ‪‬ﺎ ﹶﻏ ‪‬‬ ‫ﹶﻛﺒ‪‬ﺎ‪‬ﺋ ‪‬ﺮ ﺍﹾﻟﹺﺈﹾﺛ ﹺﻢ ﻭ‪‬ﺍﹾﻟ ﹶﻔﻮ‪‬ﺍ ‪‬ﺣ ‪‬‬ ‫ﺼﻠﹶﺎ ﹶﺓ ‪‬ﻭﹶﺃ ‪‬ﻣﺮ‪‬ﻫ‪ ‬ﻢ‬ ‫ﻀﺒ‪‬ﻮﺍ ‪‬ﻫ ‪‬ﻢ ‪‬ﻳ ‪‬ﻐ ‪‬ﻔﺮ‪‬ﻭ ﹶﻥ‪ .‬ﻭ‪‬ﺍﱠﻟﺬ‪‬ﻳ ‪‬ﻦ ﺍ ‪‬ﺳ‪‬ﺘﺠ‪‬ﺎﺑ‪‬ﻮﺍ ‪‬ﻟ ‪‬ﺮ‪‬ﺑ ﹺﻬ ‪‬ﻢ ‪‬ﻭﹶﺃﻗﹶﺎﻣ‪‬ﻮﺍ ﺍﻟ ‪‬‬ ‫ﺷ‪‬ﻮﺭ‪‬ﻯ ‪‬ﺑ‪‬ﻴ‪‬ﻨﻬ‪ ‬ﻢ ‪‬ﻭ ‪‬ﻣﻤ‪‬ﺎ ‪‬ﺭ ‪‬ﺯ ﹾﻗﻨ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ﻳ‪‬ﻨ ‪‬ﻔﻘﹸﻮ ﹶﻥ " ﺍﻟﺸﻮﺭﻯ‪ ،38-37:‬ﰒ ﺍﻷﻣﺮ ‪‬ﺎ ﰲ " ‪‬ﻭﺷ‪‬ﺎ ﹺﻭ ‪‬ﺭ ‪‬ﻫ ‪‬ﻢ ﻓ‪‬ﻲ ﺍ َﻷﻣ‪‬ـ ﹺﺮ"‬ ‫ﺁﻝ ﻋﻤﺮﺍﻥ‪ ،159:‬ﻭﺟﺎﺀﺕ ﺍﻟﺘﻄﺒﻴﻘﺎﺕ ﺍﻟﻨﺒﻮﻳﺔ ﻟﺘﺆﻛﺪ ﻫﺬﺍ ﺍﳌﺒﺪﺃ ﻭﻛﺎﻥ ﺍﻟـﻨﱯ ﻳﺴﺘـﺸﲑ ﺃﺻـﺤﺎﺑﻪ‬ ‫ﻭﺧﺎﺻﺔ ﰲ ﺃﻣﻮﺭ ﺍﳊﺮﺏ‪ ،‬ﻭﺍﻟﺼﻠﺢ‪ ،‬ﻭﺗﻮﻟﻴﺔ ﺍﻟﻌﻤﺎﻝ ‪,‬ﻭﻏﲑ ﺫﻟﻚ‪ ،‬ﻛﻤﺎ ﻓﻌﻞ ﺍﻟﺼﺤﺎﺑﺔ ﺫﻟﻚ ﰲ ﺍﻷﻣﻮﺭ‬ ‫ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﻟﺪﻧﻴﻮﻳﺔ‪.‬‬ ‫‪ -308‬ﺍﳌﺼﺮﻱ ﺭﻓﻴﻖ ﻳﻮﻧﺲ‪ ،‬ﺃﺻﻮﻝ ﺍﻻﻗﺘﺼﺎﺩ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺹ‪.26‬‬ ‫‪ -309‬ﺍﻟﻘﺮﺿﺎﻭﻱ‪ ،‬ﺩﻭﺭ ﺍﻟﻘﻴﻢ ﻭﺍﻻﺧﻼﻕ ﺹ ‪.355‬‬ ‫‪ -310‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪.369 ،‬‬

‫ﻋﻔﺎﻑ ﻋﺒﺪ ﺍﻟﻐﻔﻮﺭ ﲪﻴﺪ ‪149 -‬‬

‫ﻭﻟﻠﺸﻮﺭﻯ ﻓﻮﺍﺋﺪ ﻛﺜﲑﺓ ﻣﻨﻬﺎ‪ :‬ﺗﻘﻮﻳﺔ ﺍﻟﻌﺰﳝﺔ‪ ،‬ﻭﺍﺷﺮﺍﻙ ﺍﻵﺧﺮﻳﻦ ﰲ ﺍﻟﺮﺃﻱ ﻭﺍﳌﺴﺆﻟﻴﺔ‪ ،‬ﻓﻤـﻦ‬ ‫ﺍﺳﺘﺸﺎﺭ ﻓﻘﺪ ﺃﺷﺮﻙ ﻣﻌﻪ ﻏﲑﻩ‪ ،‬ﻭﻣﻦ ﺃﻋﺮﺽ ﻋﻦ ﺍﻟﺸﻮﺭﻯ‪ ،‬ﻭﻛﻠﻪ ﺍﻟﻨﺎﺱ ﺇﱃ ﻧﻔﺴﻪ‪ ،‬ﻭﺍﻟﺮﺳـﻮﻝ )ﺹ(‬ ‫ﻳﻘﻮﻝ‪ ":‬ﻣﺎ ﺧﺎﺏ ﻣﻦ ﺍﺳﺘﺨﺎﺭ ﻭﻻ ﻧﺪﻡ ﻣﻦ ﺍﺳﺘﺸﺎﺭ"‪ ،311‬ﻭﳍﺬﺍ ﰲ ﺍﻟﺸﻮﺭﻯ ﻳﻈﻬﺮ ﺍﻟﺼﻮﺍﺏ‪ -‬ﻏﺎﻟﺒﹰﺎ‪-‬‬ ‫ﺑﻌﺪ ﻋﺮﺽ ﺍﻵﺭﺍﺀ ﺍﳌﺨﺘﻠﻔﺔ‪ ،‬ﻭﺍﺳﺘﻔﺎﺩﺓ ﺍﳌﺘﺸﺎﻭﺭﻳﻦ ﻣﻦ ﺧﱪﺓ ﺑﻌﻀﻬﻢ ﺍﻟﺒﻌﺾ‪ ،‬ﻭﺗﺒﺎﺩﻝ ﺍﻟﺜﻘﺔ‪ ،‬ﻭﺃﻫﻢ ﻣﻦ‬ ‫ﺫﻟﻚ ﻫﻲ "ﻭﺳﻴﻠﺔ ﻟﺘﺮﺑﻴﺔ ﺍﻷﻣﺔ ﻭﺇﻋﺪﺍﺩﻫﺎ ﻟﻠﻘﻴﺎﺩﺓ ﺍﻟﺮﺷﻴﺪﺓ ﻭﺍﻟﺘﺪﺭﻳﺐ ﻋﻠﻰ ﲪﻞ ﺍﻟﺘﺒﻌﺔ‪ ،‬ﻭﺣـﱴ ﻟـﻮ‬ ‫‪312‬‬ ‫ﺃﺧﻄﺄﺕ ﺗﺘﻌﻠﻢ ﻛﻴﻒ ﺗﺼﺤﺢ ﺃﺧﻄﺎﺀﻫﺎ‪ ،‬ﻓﻼ ﺗﺘﻌﻠﻢ ﺍﻟﺼﻮﺍﺏ ﺇﻻ ﺇﺫﺍ ﺯﺍﻭﻟﺖ ﺍﳋﻄﺄ"‬ ‫ﻭﺍﺭﺗﺒﺎﻁ ﺍﻟﺸﻮﺭﻯ ﺑﺎﻟﻌﻘﻴﺪﺓ ﻭﺍﻷﺧﻼﻕ ﻫﻮ ﻣﺎ ﳚﻌﻠﻬﺎ ﲣﺘﻠﻒ ﻋﻦ ﻣﺒﺪﺃ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ ﺍﻟﱵ ﺗﺘﺮﻙ‬ ‫ﻑ ﻟﻸﺧﻼﻕ‪.‬‬ ‫ﺍﻟﺒﺎﺏ ﻣﻔﺘﻮﺣﹰﺎ ﻟﻸﻫﻮﺍﺀ‪ ،‬ﻭﺗﺴﺘﻌﻤﻞ ﻓﻴﻬﺎ ﺍﻟﺪﻋﺎﻳﺔ ﺍﻟﻜﺎﺫﺑﺔ ﻭﺍﻟﺮﺷﻮﺓ ﻭﻏﲑ ﺫﻟﻚ ﳑﺎ ﻫﻮ ﻣﻨﺎ ‪‬‬ ‫ﺧﺎﻣﺴﹰﺎ‪ -‬ﺍﻷﺧﻮﺓ ﻭﺍﻟﺘﻜﺎﻓﻞ ﺍﻻﺟﺘﻤﺎﻋﻲ‬ ‫ﻭﺍﻷﺧﻮﺓ ﻣﻦ ﺃﺳﺲ ﺃﺧﻼﻕ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﱵ ﺃﻛﺪﺕ ﻋﻠﻴﻬﺎ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﲟﺎﺋﺔ ﻣـﺮﺓ‬ ‫ﻟﺘﺆﻛﺪ‪ :‬ﺃﻣﺎ ﺃﺧﻮﺓ ﻣﻦ ﺃﺑﻮﻳﻦ‪ ،‬ﺃﻭ ﺃﺧﻮﺓ ﺍﻟﻨﺴﺐ‪ ،‬ﺃﻭ ﺃﺧﻮﺓ ﰲ ﺍﻟﺪﻳﻦ ﻭﺍﳌﻠﺔ‪ ،‬ﻭﺍﻷﺧﻮﺓ ﰲ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﰲ‬ ‫ﺍﳊﺐ ﻭﺍﳌﻮﺩﺓ‪ ،‬ﻭﻛﻠﻬﺎ ﺗﺪﻝ ﻋﻠﻰ ﺭﺍﺑﻄﺔ ﺑﲔ ﺍﺛﻨﲔ ﺗﻨﺠﻲ ﻣﻦ ﺍﻟﻌﺪﺍﻭﺓ ﻭﺍﳋﺼﻮﻣﺔ‪ ،‬ﻭﻗﺪ ﺣﺚ ﺍﻹﺳﻼﻡ‬ ‫ﻋﻠﻰ ﺗﻨﻤﻴﺔ ﺍﻟﺸﻌﻮﺭ ﺑﺎﻷﺧﻮﺓ ﰲ ﲨﻴﻊ ﺍﳌﻮﺍﻗﻊ ﻭﺍﳌﻮﺍﻗﻒ ﻷ‪‬ﺎ ﺗﻮﺭﺙ ﺍﶈﺒﺔ ﻭﺍﻟﺼﺪﻕ ﺳﻮﺍﺀ ﰲ ﺍﻷﺳﺮﺓ ﺃﻭ‬ ‫ﺍ‪‬ﺘﻤﻊ ﻭﰲ ﻣﻮﺍﻗﻊ ﺍﻟﻌﻤﻞ‪.‬‬ ‫ﺻ‪‬ﻠﺤ‪‬ﻮﺍ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﹶﺃ ‪‬ﺧ ‪‬ﻮ‪‬ﻳﻜﹸ ‪‬ﻢ ﻭ‪‬ﺍ‪‬ﺗﻘﹸﻮﺍ ﺍﻟﻠﱠ ‪‬ﻪ ﹶﻟ ‪‬ﻌﱠﻠﻜﹸـ ‪‬ﻢ ﺗ‪ ‬ﺮ ‪‬ﺣﻤ‪‬ـﻮ ﹶﻥ"‬ ‫ﻗﺎﻝ ﺗﻌﺎﱃ‪ ":‬ﹺﺇ‪‬ﻧﻤ‪‬ﺎ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ‪‬ﻣﻨ‪‬ﻮ ﹶﻥ ﹺﺇ ‪‬ﺧ ‪‬ﻮ ﹲﺓ ﹶﻓﹶﺄ ‪‬‬ ‫ﺍﳊﺠﺮﺍﺕ‪ ،10 :‬ﻳﻘﻮﻝ ﺍﻟﻘﺮﻃﱯ‪":‬ﺇﳕﺎ ﺍﳌﺆﻣﻨﻮﻥ ﺃﺧﻮﺓ‪ :‬ﺃﻱ ﰲ ﺍﻟﺪﻳﻦ ﻭﺍﳊﺮﻣﺔ ﻻ ﰲ ﺍﻟﻨـﺴﺐ‪ ،‬ﻭﳍـﺬﺍ‬ ‫‪313‬‬ ‫ﻗﻴﻞ‪ :‬ﺃﺧﻮﺓ ﺍﻟﺪﻳﻦ ﺃﺛﺒﺖ ﻣﻦ ﺃﺧﻮﺓ ﺍﻟﻨﺴﺐ"‬ ‫ﻭﺍﻷﺧﻮﺓ ﺗﺂﻟﻒ ﺍﻟﻘﻠﻮﺏ‪ ،‬ﻭﻫﻲ ﻧﻌﻤﺔ ﺭﺑﺎﻧﻴﺔ ﺍﻣﱳ ﺍﷲ ‪‬ﺎ ﻋﻠﻰ ﺍﳌـﺴﻠﻤﲔ ﺣـﲔ ﺫﻛﹼـﺮﻫﻢ‬ ‫ﺖ ﺍﻟﹼﻠ ‪‬ﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ﹺﺇ ﹾﺫ ﻛﹸﻨ‪‬ﺘ ‪‬ﻢ ﹶﺃ ‪‬ﻋﺪ‪‬ﺍﺀ‬ ‫ﺤ‪‬ﺒ ﹺﻞ ﺍﻟﹼﻠ ‪‬ﻪ ‪‬ﺟﻤ‪‬ﻴﻌﹰﺎ ‪‬ﻭ ﹶﻻ ‪‬ﺗ ﹶﻔ ‪‬ﺮﻗﹸﻮﹾﺍ ﻭ‪‬ﺍ ﹾﺫ ﹸﻛﺮ‪‬ﻭﹾﺍ ﹺﻧ ‪‬ﻌ ‪‬ﻤ ‪‬‬ ‫ﺼﻤ‪‬ﻮﹾﺍ ﹺﺑ ‪‬‬ ‫ﺑﺘﻔﺮﻗﻬﻢ ﻓﻘﺎﻝ‪ " :‬ﻭ‪‬ﺍ ‪‬ﻋ‪‬ﺘ ‪‬‬ ‫ﻚ‬ ‫ﺤﺘ‪‬ﻢ ﹺﺑﹺﻨ ‪‬ﻌ ‪‬ﻤ‪‬ﺘ ‪‬ﻪ ﹺﺇ ‪‬ﺧﻮ‪‬ﺍﻧﹰﺎ ‪‬ﻭﻛﹸﻨ‪‬ﺘ ‪‬ﻢ ‪‬ﻋﹶﻠ ‪‬ﻰ ‪‬ﺷﻔﹶﺎ ﺣ‪ ‬ﹾﻔ ‪‬ﺮ ‪‬ﺓ ‪‬ﻣ ‪‬ﻦ ﺍﻟﻨ‪‬ﺎ ﹺﺭ ﹶﻓﺄﹶﻧ ﹶﻘ ﹶﺬﻛﹸﻢ ‪‬ﻣ‪‬ﻨﻬ‪‬ﺎ ﻛﹶـ ﹶﺬ‪‬ﻟ ‪‬‬ ‫ﺻ‪‬ﺒ ‪‬‬ ‫ﻒ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﹸﻗﻠﹸﻮﹺﺑ ﹸﻜ ‪‬ﻢ ﹶﻓﹶﺄ ‪‬‬ ‫ﹶﻓﹶﺄﻟﱠ ‪‬‬ ‫‪‬ﻳ‪‬ﺒﻴ‪ ‬ﻦ ﺍﻟﻠﹼ ‪‬ﻪ ﹶﻟ ﹸﻜ ‪‬ﻢ ﺁﻳ‪‬ﺎ‪‬ﺗ ‪‬ﻪ ﹶﻟ ‪‬ﻌﻠﱠﻜﹸ ‪‬ﻢ ‪‬ﺗ ‪‬ﻬ‪‬ﺘﺪ‪‬ﻭ ﹶﻥ "ﺁﻝ ﻋﻤﺮﺍﻥ‪ ،103:‬ﻭﻣﻦ ﲦﺮﺍ‪‬ﺎ ﺍﺟﺘﻨﺎﺏ ﺳﻮﺀ ﺍﻟﻈﻦ ﻭﺍﻟﺘﺠـﺴﺲ‬ ‫ﺴ ﹺﻬ ‪‬ﻢ ‪‬ﻭﹶﻟ ‪‬ﻮ ﻛﹶﺎ ﹶﻥ ﹺﺑﻬﹺـ ‪‬ﻢ‬ ‫ﻭﺍﻟﻐﻴﺒﺔ‪ ،‬ﻭﺍﻟﺮﲪﺔ‪ ،‬ﻭﺍﻟﻌﻔﻮ ﻭﻛﻈﻢ ﺍﻟﻐﻴﻆ‪ ،‬ﻭﺍﻟﺼﱪ‪ ،‬ﻭﺍﻹﻳﺜﺎﺭ‪ ":‬ﻭ‪‬ﻳ ‪‬ﺆ‪‬ﺛﺮ‪‬ﻭ ﹶﻥ ‪‬ﻋﻠﹶﻰ ﺃﹶﻧﻔﹸ ِ‬ ‫ﻚ ‪‬ﻫ ‪‬ﻢ ﺍﹾﻟ ‪‬ﻤ ﹾﻔ‪‬ﻠﺤ‪‬ﻮ ﹶﻥ" ﺍﳊﺸﺮ‪ ،9:‬ﻭﰲ ﺍﳊﺪﻳﺚ‪ ":‬ﻻ ﲢﺎﺳـﺪﻭﺍ ﻭﻻ‬ ‫ﺴ ‪‬ﻪ ﹶﻓﺄﹸ ‪‬ﻭﹶﻟ‪‬ﺌ ‪‬‬ ‫ﻕ ‪‬ﺷﺢ‪ ‬ﻧ ﹾﻔ ِ‬ ‫ﺻ ﹲﺔ ‪‬ﻭﻣ‪‬ﻦ ﻳ‪‬ﻮ ‪‬‬ ‫‪‬ﺧﺼ‪‬ﺎ ‪‬‬ ‫ﺗﻨﺎﺟﺸﻮﺍ ﻭﻻ ﺗﺒﺎﻏﻀﻮﺍ ﻭﻻ ﺗﺪﺍﺑﺮﻭﺍ ﻭﻻ ﻳﺒﻊ ﺑﻌﻀﻜﻢ ﻋﻠﻰ ﺑﻴﻊ ﺑﻌﺾ ﻭﻛﻮﻧﻮﺍ ﻋﺒﺎﺩ ﺍﷲ ﺇﺧﻮﺍﻧﺎ‪ ،‬ﺍﳌﺴﻠﻢ‬ ‫ﺃﺧﻮ ﺍﳌﺴﻠﻢ ﻻ ﻳﻈﻠﻤﻪ ﻭﻻ ﳜﺬﻟﻪ ﻭﻻ ﳛﻘﺮﻩ‪ ،‬ﺍﻟﺘﻘﻮﻯ ﻫﺎ ﻫﻨﺎ – ﻭﻳﺸﲑ ﺇﱃ ﺻﺪﺭﻩ ﺛـﻼﺙ ﻣـﺮﺍﺕ‪-‬‬ ‫ﲝﺴﺐ ﺍﻣﺮﻯﺀ ﻣﻦ ﺍﻟﺸﺮ ﺃﻥ ﳛﻘﺮ ﺃﺧﺎﻩ ﺍﳌﺴﻠﻢ‪ ،‬ﻛﻞ ﺍﳌﺴﻠﻢ ﻋﻠﻰ ﺍﳌﺴﻠﻢ ﺣﺮﺍﻡ ﺩﻣﻪ ﻭﻣﺎﻟﻪ ﻭﻋﺮﺿـﻪ"‬ ‫‪ -311‬ﺍﳍﻴﺜﻤﻲ‪ ،‬ﻧﻮﺭ ﺍﻟﺪﻳﻦ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﺑﻜﺮ‪ ،‬ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ﻭﻣﻨﺒﻊ ﺍﻟﻔﻮﺍﺋﺪ‪ ،‬ﻁ‪ ،3‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌـﺮﰊ‪ ،‬ﺑـﲑﻭﺕ‪،‬‬ ‫‪ ،1982‬ﺹ‪.96‬‬ ‫‪ -312‬ﺭﺍﺟﻊ‪ :‬ﺳﻴﺪ ﻗﻄﺐ‪ ،‬ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ‪.501/1‬‬ ‫‪ -313‬ﺍﻟﻘﺮﻃﱯ‪ ،‬ﺗﻔﺴﲑﻩ‪.212/6 ،‬‬

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‫‪ ،‬ﻭﻳﺸﺒﻪ ﺍﻟﺮﺳﻮﻝ )ﺹ( ﺍﻷﺧﻮﺓ ﺑﺘﻤﺜﻴﻞ ﺑﺪﻳﻊ " ﻣﺜﻞ ﺍﳌﺆﻣﻨﲔ ﰲ ﺗﻮﺍﺩﻫﻢ ﻭﺗﺮﺍﲪﻬﻢ ﻭﺗﻌـﺎﻃﻔﻬﻢ‬ ‫ﻛﻤﺜﻞ ﺍﳉﺴﺪ ﺇﺫﺍ ﺍﺷﺘﻜﻰ ﻣﻨﻪ ﻋﻀﻮ ﺗﺪﺍﻋﻰ ﻟﻪ ﺳﺎﺋﺮ ﺍﳉﺴﺪ ﺑﺎﻟﺴﻬﺮ ﻭﺍﳊﻤﻰ"‪ 315‬ﻭﺣﺚ ﺍﻟﺮﺳـﻮﻝ‬ ‫ﻋﻠﻰ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻄﻴﺒﺔ ﻭﺟﻌﻞ ﺃﻣﻮﺭﹰﺍ ﻣﻦ ﺣﻖ ﺍﳌﺴﻠﻢ ﻋﻠﻰ ﺍﳌﺴﻠﻢ‪ :‬ﺇﻓﺸﺎﺀ ﺍﻟﺴﻼﻡ ﻭﻋﻴﺎﺩﺓ ﺍﳌﺮﻳﺾ‪ ،‬ﻭﺍﺗﺒﺎﻉ‬ ‫ﺍﳉﻨﺎﺋﺰ‪ ،‬ﻭﺇﺟﺎﺑﺔ ﺍﻟﺪﻋﻮﺓ‪ ،‬ﻭﺗﺸﻤﻴﺖ ﺍﻟﻌﺎﻃﺲ‪ ،‬ﻭﺇﺑﺮﺍﺭ ﺍﻟﻘﺴﻢ‪ ،‬ﻭﻧﺼﺮﺓ ﺍﳌﻈﻠﻮﻡ‪ ،‬ﻭﺍﻟﺘﻨﻔﻴﺲ ﻋﻦ ﺍﳌﻜﺮﻭﺏ‬ ‫ﻭﺍﻟﺘﻴﺴﲑ ﻋﻠﻰ ﺍﳌﻌﺴﺮ‪...‬ﻭﻛﻞ ﻣﺎ ﻳﺆﻟﻒ ﺑﲔ ﺍﳉﻤﺎﻋﺎﺕ ﻭﺍﻷﻓﺮﺍﺩ‪ ،‬ﻋﻠﻤﹰﺎ ﺃﻥ ﻫﺬﻩ ﺍﻷﺧﻮﺓ ﻻ ﺗﻌﺮﻑ ﻟﻮﻧﹰﺎ‬ ‫ﻭﻻ ﺃﺭﺿﹰﺎ ﻭﻻ ﺟﻨﺴﹰﺎ‪.‬‬ ‫ﻭﻣﻦ ﲦﺮﺍﺕ ﺍﻷﺧﻮﺓ ﺍﻟﺘﻜﺎﻓﻞ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻷﻥ ﺍ‪‬ﺘﻤﻊ ﺍﳌﺴﻠﻢ ﺗﻠﺘﻘﻲ ﻓﻴﻪ ﻣـﺼﻠﺤﺔ ﺍﻟﻔـﺮﺩ ﻣـﻊ‬ ‫ﻣﺼﻠﺤﺔ ﺍﳉﻤﺎﻋﺔ‪ ،‬ﻭﻳﻘﻮﻡ ﺍﻟﺘﺸﺮﻳﻊ ﻋﻠﻰ ﺃﺳﺎﺱ ﺍﻟﺘﻮﻓﻴﻖ ﺑﲔ ﻫﺬﻩ ﺍﳌﺼﺎﱀ‪ ،‬ﻭﻻ ﻳﺴﻤﺢ ﳍﺎ ﺑﺎﻟﺘﻌـﺎﺭﺽ‬ ‫ﻼ ﻋﻦ ﺍﻟﺘﻌﺎﺩﻱ‪ ،‬ﻭﻻ ﳛﻘﻖ ﻣﺼﻠﺤﺔ ﻋﻠﻰ ﺣﺴﺎﺏ ﺃﺧﺮﻯ‪ ،‬ﻓﺎﻷﺳﺲ ﺍﻟﺘﻜﺎﻓﻠﻴﺔ ﺍﻟﱵ ﻳﻘﻮﻡ ﻋﻠﻴﻬﺎ ﺑﻨﺎﺀ‬ ‫ﻓﻀ ﹰ‬ ‫ﺍ‪‬ﺘﻤﻊ ﺍﳌﺴﻠﻢ‪ ،‬ﻭﺍﻟﱵ ‪‬ﻲﺀ ﻟﻜﻞ ﻣﻦ ﻳﻌﻴﺶ ﰲ ﺍ‪‬ﺘﻤﻊ ﻣﻦ ﻓﺮﺩ ﺃﻭ ﲨﺎﻋﺔ ﺃﻣﻨﹰﺎ ﻭﻃﻤﺄﻧﻴﻨﺔ ﻋﻠﻰ ﺍﳊﺎﺿـﺮ‬ ‫ﻭﺍﳌﺴﺘﻘﺒﻞ‪ ،‬ﻓﻠﻴﺲ ﻫﻨﺎﻙ ﺻﺮﺍﻉ ﺑﲔ ﻋﺎﻣﻞ ﻭﺻﺎﺣﺐ ﻋﻤﻞ‪ ،‬ﻭﻻ ﺻﺮﺍﻉ ﻃﺒﻘﺎﺕ‪ ،‬ﺑﻞ ﻣﻮﺩﺓ ﻭﺭﲪـﺔ‪،‬‬ ‫ﻭﻟﻴﺲ ﻓﻴﻪ ﺍﺣﺘﻜﺎﺭ ﻭﺍﺳﺘﻐﻼﻝ ﻭﺭﺑﺎ ﻳﺴﺤﻖ ﺍﻟﻔﻘﲑ ﻭﻳﺰﻳﺪ ﺍﻟﻐﲏ‪ ،‬ﺑﻞ ﺃﺧﻮﺓ ﻭﻭﺻﺎﻳﺔ ﺑﺎﻟﻔﻘﲑ ﻭﺣـﻖ ﰲ‬ ‫ﺃﻣﻮﺍﻝ ﺍﳌﻮﺳﺮﻳﻦ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺘﻌﺎﻭﻥ ﻭﺍﺟﺐ ﻋﻠﻰ ﻛﻞ ﻣﺴﺘﻄﻴﻊ‪ ،‬ﻛﻤﺎ ﺃﻧﻪ ﻳﺘﻨﺎﻭﻝ ﻛﻞ ﻣﻴﺎﺩﻳﻦ ﺍﳊﻴﺎﺓ‪ ،‬ﻭﻣﻦ‬ ‫ﺃﻫﻢ ﺃﻧﻮﺍﻉ ﺍﻟﺘﻜﺎﻓﻞ‪ :‬ﺍﻟﺘﻜﺎﻓﻞ ﺍﳌﺎﺩﻱ ﺍﻟﺬﻱ ﻳﺪﻓﻊ ﺍﻻﺣﺘﻴﺎﺟﺎﺕ ﺍﳌﺎﺩﻳﺔ‪ ،‬ﻭﺍﻟﺘﻜﺎﻓﻞ ﺍﳌﻌﻨﻮﻱ ﺍﻷﺩﰊ ﺍﻟﺬﻱ‬ ‫ﳛﻘﻖ ﺍﳌﺼﺎﱀ ﺍﳌﻌﻨﻮﻳﺔ‪ ،‬ﻭﺍﻟﺘﻜﺎﻓﻞ ﺍﻟﻌﺒﺎﺩﻱ ﺍﻟﺬﻱ ﻳﺸﺠﻊ ﻋﻠﻰ ﻋﺒﺎﺩﺓ ﺍﷲ ﻭﺗﻘﻮﺍﻩ‪ ،‬ﻭﺍﻟﺘﻜﺎﻓﻞ ﺍﻷﺧﻼﻗـﻲ‬ ‫ﺍﻟﺬﻱ ﻳﺸﻴﻊ ﺍﻟﻔﻀﺎﺋﻞ ﻭﳛﺎﺻﺮ ﺍﻟﺮﺫﺍﺋﻞ‪ ،‬ﻭﺍﻟﺘﻜﺎﻓﻞ ﺍﻟﺴﻴﺎﺳﻲ ﺍﻟﺬﻱ ﻳﻌﻄﻲ ﻟﻠﻤﻮﺍﻃﻦ ﺣﻘﻮﻗﻪ ﰲ ﺍﻟﺘﻤﺘـﻊ‬ ‫‪316‬‬ ‫ﲝﺮﻳﺔ ﺍﻟﻌﺒﺎﺩﺓ ﻭﺍﻟﻌﻤﻞ ﻭﺍﻟﻜﺴﺐ ﻭﺍﻟﺘﻌﺒﲑ ﻭﺍﻟﺘﻨﻘﻞ ﻭﺍﻟﺴﻔﺮ ﻭﺍﻟﺘﻤﻠﻚ ﻭﻏﲑﻫﺎ‪.‬‬ ‫ﻭﻣﻦ ﺃﻭﺿﺢ ﺻﻮﺭ ﻫﺬﺍ ﺍﻟﺘﻜﺎﻓﻞ ﻫﻮ‪ :‬ﺍﻟﻀﻤﺎﻥ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻟﻠﻀﻌﻔﺎﺀ ﻭﺍﻟﻌﺎﺟﺰﻳﻦ ﰲ ﺍ‪‬ﺘﻤﻊ‪ ،‬ﺇﺿﺎﻓﺔ‬ ‫ﳌﻦ ﻳﻔﺮﺽ ﻋﻠﻴﻬﻢ ﺍﻟﺒﻄﺎﻟﺔ ﺍﳉﱪﻳﺔ ﻟﻌﺪﻡ ﻭﺟﻮﺩ ﺍﻟﻌﻤﻞ ﺍﳌﻼﺋﻢ ﺃﻭ ﻭﺟﻮﺩﻩ ﻣﻊ ﺍﻷﺟﺮ ﺍﻟﻘﻠﻴـﻞ ﻭﻛﺜـﺮﺓ‬ ‫ﺍﳌﺴﺆﻟﻴﺔ‪ ،‬ﻭﻫﺆﻻﺀ ﻋﺎﺟﺰﻭﻥ ﺣﻜﻤﺎﹰ‪ ،‬ﻭﺍﻟﺘﻜﺎﻓﻞ ﻻ ﻳﻌﲏ ﺇﺳﻌﺎﻓﹰﺎ ﺳﺮﻳﻌﹰﺎ ﻟﻠﻔﻘﲑ ﻭﺣﺴﺐ‪ ،‬ﻭﺇﳕﺎ ﻛﻔﺎﻟـﺔ‬ ‫ﻣﺴﺘﻮﻯ ﻟﻠﻤﻌﻴﺸﺔ ﻻﺋﻖ ﺑﻪ ﳛﻘﻖ ﺍﳌﻄﺎﻟﺐ ﺍﳌﺎﺩﻳﺔ ﻭﺍﻟﻨﻔﺴﻴﺔ ﻋﻦ ﻃﺮﻳﻖ ﺇﺗﺎﺣﺔ ﻓﺮﺻﺔ ﺍﻟﻌﻤﻞ ﺑﺼﻔﺔ ﺩﺍﺋﻤﺔ‪،‬‬ ‫‪317‬‬ ‫ﺃﻱ ﲢﻘﻴﻖ ﻣﺴﺘﻮﻯ "ﲤﺎﻡ ﺍﻟﻜﻔﺎﻳﺔ" ﻭﳍﺎ ﺗﻔﺼﻴﻼﺕ ﰲ ﻛﺘﺐ ﺍﻟﻔﻘﻬﺎﺀ ﻳﺮﺟﻊ ﺇﻟﻴﻬﺎ‪.‬‬ ‫‪ -314‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺻﺤﻴﺤﻪ‪ ،(5143) ،‬ﻛﺘﺎﺏ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﺑﺎﺏ ﻻ ﳜﻄﺐ ﻋﻠﻰ ﺧﻄﺒﺔ ﺃﺧﻴﻪ ﺣﱴ ﻳﻨﻜﺢ ﺃﻭ ﻳﺪﻉ‪ ،‬ﻭﰲ‬ ‫ﻛﺘﺎﺏ ﺍﻷﺩﺏ‪ ،‬ﺑﺎﺏ ﻣﺎ ﻳﻨﻬﻰ ﻋﻦ ﺍﻟﺘﺤﺎﺳﺪ ﻭﺍﻟﺘﺪﺍﺑﺮ‪ ،‬ﻭﺑﺎﺏ‪ ،‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺍﺟﺘﻨﺒﻮﺍ ﻛﺜﲑﹰﺍ ﻣﻦ ﺍﻟﻈﻦ‪ ،‬ﻭﰲ ﻛﺘﺎﺏ‬ ‫ﺍﻟﻔﺮﺍﺋﺾ ﺑﺎﺏ ﺗﻌﻠﻴﻢ ﺍﻟﻔﺮﺍﺋﺾ‪ ،‬ﻭﻣﺴﻠﻢ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﱪ ﻭﺍﻟﺼﻠﺔ‪ ،‬ﺑﺎﺏ ﲢﺮﱘ ﺍﻟﻈﻦ ﻭﺍﻟﺘﺠﺴﺲ ﻭﺍﻟﺘﻨـﺎﻓﺲ‪،(2563) ،‬‬ ‫ﻭﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ‪ ،‬ﻛﺘﺎﺏ ﺣﺴﻦ ﺍﳋﻠﻖ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﳌﻬﺎﺟﺮﺓ ‪ ،908-907/2‬ﻭﺍﻹﻣﺎﻡ ﺃﲪـﺪ‪،277،360/2،‬‬ ‫ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﻛﺘﺎﺏ ﺍﻷﺩﺏ‪ ،‬ﺑﺎﺏ ﰲ ﺍﻟﻐﻴﺒﺔ‪ ،‬ﻭﺑﺎﺏ ﰲ ﺍﻟﻈﻦ )‪ (4917 ،4882‬ﻭﺍﻟﺘﺮﻣﺬﻱ ﻛﺘﺎﺏ ﺍﻟﱪ ﻭﺍﻟﺼﻠﺔ‪ ،‬ﺑﺎﺏ‬ ‫ﻣﺎ ﺟﺎﺀ ﰲ ﺷﻔﻘﺔ ﺍﳌﺴﻠﻢ ﻋﻠﻰ ﺍﳌﺴﻠﻢ)‪ (1928‬ﻭﻗﺎﻝ‪ :‬ﺣﺴﻦ ﻏﺮﻳﺐ‪ ،‬ﻭﺍﺑﻦ ﻣﺎﺟﺔ )‪ (3933‬ﻭ)‪(4213‬‬ ‫‪ -315‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺻﺤﻴﺤﻪ‪ ،(6011) ،‬ﻭﻣﺴﻠﻢ‪ ،(2586) ،‬ﻭﺍﻹﻣﺎﻡ ﺃﲪﺪ‪.270/4 ،‬‬ ‫‪ -316‬ﺭﺍﺟﻊ ﻋﻠﻲ ﻋﺒﺪ ﺍﳊﻠﻴﻢ ﳏﻤﻮﺩ‪ ،‬ﺍﻟﺘﺮﺍﺟﻊ ﺍﳊﻀﺎﺭﻱ‪ ،‬ﺹ ‪.144-143‬‬ ‫‪ -317‬ﺭﺍﺟﻊ ﺍﻟﻘﺮﺿﺎﻭﻱ‪ ،‬ﺩﻭﺭ ﺍﻻﺧﻼﻕ ﻭﺍﻟﻘﻴﻢ ﰲ ﺍﻻﻗﺘﺼﺎﺩ ﺹ‪.384-383‬‬

‫ﻋﻔﺎﻑ ﻋﺒﺪ ﺍﻟﻐﻔﻮﺭ ﲪﻴﺪ ‪151 -‬‬

‫ﻫﺬﻩ ﺍﻟﻘﻴﻢ ﻛﻠﻬﺎ ﺗﺘﻀﻤﻦ ﺍﻷﺳﺲ ﺍﳋﻠﻘﻴﺔ ﻭﺗﺪﻋﻤﻬﺎ‪ ،‬ﻭﺍﻟﱵ ﲢﻘﻖ ﺃﳘﻬﺎ ﻭﻫﻮ ﺍﻟﻌﺪﻝ ﻭﺍﻟﺮﲪﺔ‬ ‫ﺍﻟﱵ ﺃﺭﺳﻞ ﺍﻟﺮﺳﻞ ﻣﻦ ﺃﺟﻠﻬﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪ ":‬ﻭﻣ‪‬ﺎ ﹶﺃ ‪‬ﺭ ‪‬ﺳ ﹾﻠﻨ‪‬ﺎ ‪‬ﻙ ﹺﺇﻟﱠﺎ ‪‬ﺭ ‪‬ﺣﻤ‪‬ـ ﹰﺔ ﱢﻟ ﹾﻠﻌ‪‬ـﺎﹶﻟ ‪‬ﻤ ‪‬‬ ‫ﲔ " ﺍﻷﻧﺒﻴـﺎﺀ‪،107:‬‬ ‫‪318‬‬ ‫ﻭﻭﺻﻒ ﺍﻟﺮﺳﻮﻝ ﻧﻔﺴﻪ ﻓﻘﺎﻝ‪ ":‬ﺇﳕﺎ ﺃﻧﺎ ﺭﲪﺔ ﻣﻬﺪﺍﺓ"‬ ‫ﻭﺍﻷﺧﻼﻕ ﺍﳌﻄﻠﻮﺑﺔ ﰲ ﺍﻟﻌﻤﻞ ﻫﻲ‪:‬‬ ‫ﺃﻭ ﹰﻻ‪ -‬ﺍﻻﺗﻘﺎﻥ ﻭﺍﻻﺣﺴﺎﻥ‬ ‫ﻟﻘﺪ ﺭﰉ ﺍﻹﺳﻼﻡ ﺃﺗﺒﺎﻋﻪ ﻋﻠﻰ ﺍﺗﻘﺎﻥ ﺍﻟﻌﻤﻞ ﻭﺍﻹﺧﻼﺹ ﻓﻴﻪ‪ ،‬ﺣﱴ ﺃﺻﺒﺢ ﻣﻦ ﺧﻠﻖ ﺍﳌﺴﻠﻢ‪،‬‬ ‫ﻭﺍﻟﺮﺳﻮﻝ )ﺹ( ﻳﻘﻮﻝ‪:‬‬ ‫‪319‬‬ ‫" ﺇﻥ ﺍﷲ ﳛﺐ ﺇﺫﺍ ﻋﻤﻞ ﺃﺣﺪﻛﻢ ﻋﻤ ﹰ‬ ‫ﻼ ﺃﻥ ﻳﺘﻘﻨﻪ" ﻭﻗﺎﻝ‪ ":‬ﺇﻥ ﺍﷲ ﻛﺘﺐ ﺍﻹﺣﺴﺎﻥ ﻋﻠﻰ ﻛﻞ‬ ‫ﺷﻲﺀ‪ ،‬ﻓﺈﺫﺍ ﻗﺘﻠﺘﻢ ﻓﺎﺣﺴﻨﻮﺍ ﺍﻟﻘﺘﻠﺔ‪ ،‬ﻭﺇﺫﺍ ﺫﲝﺘﻢ ﻓﺎﺣﺴﻨﻮﺍ ﺍﻟﺬﲝﺔ‪ ،‬ﻭﻟﻴﺤﺪ ﺃﺣـﺪﻛﻢ ﺷـﻔﺮﺗﻪ ﻭﻟـﲑﺡ‬ ‫ﺫﺑﻴﺤﺘﻪ"‪ ،320‬ﻭﺍﻻﺗﻘﺎﻥ ﻣﻄﻠﻮﺏ ﰲ ﲨﻴﻊ ﺍﻷﻋﻤﺎﻝ ﻭﺃﻛﺜﺮ ﻣﻨﻪ ﺍﻻﺣﺴﺎﻥ‪ ،‬ﻭﺍﻟﱵ ﺗﻌﱪ ﻋﻦ ﺩﻗﺔ ﺍﳌﺮﺍﻗﺒـﺔ‬ ‫ﻣﻦ ﻗﺒﻞ ﺍﻹﻧﺴﺎﻥ ﲡﺎﻩ ﻧﻔﺴﻪ‪ ،‬ﻛﻤﺎ ﻋﱪ ﻋﻨﻬﺎ ﺍﻟﺮﺳﻮﻝ )ﺹ( ﺑﻘﻮﻟﻪ ﰲ ﺣﺪﻳﺚ ﺟﱪﻳﻞ‪ ":‬ﺃﻥ ﺗﻌﺒـﺪ ﺍﷲ‬ ‫ﻛﺄﻧﻚ ﺗﺮﺍﻩ ﻓﺈﻥ ﱂ ﺗﻜﻦ ﺗﺮﺍﻩ ﻓﺈﻧﻪ ﻳﺮﺍﻙ"‪ ،‬ﻭﺍﻟﻌﻤﻞ ﻛﻤﺎ ﻣﺮ ﻋﺒﺎﺩﺓ ﺇﺫﺍ ﻧﻮﻯ ﺍﻟﻌﺎﻣﻞ ﺫﻟﻚ‪ ،‬ﻭﻳﺘـﻀﻤﻦ‬ ‫ﺍﻻﺗﻘﺎﻥ ﺍﺳﺘﻐﻼﻝ ﺍﻟﻮﻗﺖ ﻭﺇﳒﺎﺯ ﺍﻟﻌﻤﻞ ﰲ ﻭﻗﺘﻪ ﺍﶈﺪﺩ ﻣﻦ ﻏﲑ ﺗﺴﻮﻳﻒ ﺃﻭ ﺗﻌﻄﻴﻞ‪ ،‬ﻭﻗـﺪ ﺃﺷـﺎﺭﺕ‬ ‫ﺍﻟﻨﺼﻮﺹ ﺇﱃ ﻗﻴﻤﺔ ﺍﻟﻮﻗﺖ ﻭﺃﳘﻴﺘﻪ ﻗﺎﻝ ﺗﻌﺎﱃ‪ ":‬ﻭﻫ‪ ‬ﻮ ﺍﱠﻟﺬ‪‬ﻱ ‪‬ﺟ ‪‬ﻌ ﹶﻞ ﺍﻟﻠﱠ‪‬ﻴ ﹶﻞ ﻭ‪‬ﺍﻟ‪‬ﻨﻬ‪‬ﺎ ‪‬ﺭ ‪‬ﺧ ﹾﻠ ﹶﻔ ﹰﺔ ﱢﻟﻤ‪‬ـ ‪‬ﻦ ﹶﺃﺭ‪‬ﺍ ‪‬ﺩ ﺃﹶﻥ‬ ‫‪‬ﻳﺬﱠﻛﱠ ‪‬ﺮ ﹶﺃ ‪‬ﻭ ﹶﺃﺭ‪‬ﺍ ‪‬ﺩ ﺷ‪‬ﻜﹸﻮﺭﹰﺍ " ﺍﻟﻔﺮﻗﺎﻥ‪ ،62:‬ﻭﺟﺎﺀﺕ ﺍﻷﺣﺎﺩﻳﺚ ﲢﺚ ﻋﻠﻰ ﺍﻻﻧﺘﻔﺎﻉ ﺑﺎﻟﻮﻗﺖ‪ ،‬ﻭﺃﻧﻪ ﻣﺴﺆﻝ‬ ‫‪321‬‬ ‫ﺃﻣﺎﻡ ﺍﷲ ﻋﻨﻪ‪ ،‬ﻓﻔﻲ ﺍﳊﺪﻳﺚ" ﻧﻌﻤﺘﺎﻥ ﻣﻐﺒﻮﻥ ﻓﻴﻬﻤﺎ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ‪ :‬ﺍﻟﺼﺤﺔ ﻭﺍﻟﻔﺮﺍﻍ" ‪ ،‬ﻭﺍﻋﺘـﱪ‬ ‫ﺍﻟﻨﱯ )ﺹ( ﻃﻮﻝ ﺍﻟﻌﻤﺮ ﻧﻌﻤﺔ ﻣﻦ ﺍﷲ‪ ،‬ﺇﺫﺍ ﺃﺣﺴﻦ ﺍﻹﻧﺴﺎﻥ ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻨﻪ ﻭﻭﻇﻔﻪ ﰲ ﻋﻤﻞ ﺍﳋﲑ‪ ،‬ﻋﻦ‬ ‫ﺃﰊ ﺑﻜﺮﺓ ﺃﻥ ﺭﺟ ﹰ‬ ‫ﻼ ﻗﺎﻝ‪ :‬ﻳﺎﺭﺳﻮﻝ ﺍﷲ! ﺃﻱ ﺍﻟﻨﺎﺱ ﺧﲑ؟ ﻗﺎﻝ‪ ":‬ﻣﻦ ﻃﺎﻝ ﻋﻤﺮﻩ‪ ،‬ﻭﺣﺴﻦ ﻋﻤﻠﻪ"‪.322‬‬ ‫‪ -2‬ﺍﻟﺼﺪﻕ ﻭﺍﻷﻣﺎﻧﺔ‬ ‫‪ -318‬ﺍﳊﺎﻛﻢ‪ ،‬ﺍﳌﺴﺘﺪﺭﻙ‪ ،91/1 ،‬ﻭﺍﻟﺪﺍﺭﻣﻲ‪ ،21/1 ،‬ﻭﺍﻟﻄﱪﺍﱐ ﰲ ﺍﻷﻭﺳﻂ‪ ،243/3 ،‬ﻭﻣﺼﻨﻒ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ‪،‬‬ ‫‪ ،25/6‬ﻭﺍﻷﻟﺒﺎﱐ‪ ،‬ﺻﺤﻴﺢ ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ‪(2345) :‬‬ ‫‪ -319‬ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺷﻌﺐ ﺍﻹﳝﺎﻥ ﻋﻦ ﻋﺎﺋﺸﺔ ﻭﻋﻦ ﻛﻠﻴﺐ ﻭﺣﺴﻨﻪ ﺍﻷﻟﺒـﺎﱐ ﰲ ﺍﳉـﺎﻣﻊ ﺍﻟـﺼﻐﲑ ‪،8880‬‬ ‫‪ ،8891‬ﻛﻤﺎ ﺭﻭﺍﻩ ﺍﳍﻴﺜﻤﻲ ﰲ ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ‪ ،‬ﻭﺍﳌﻨﺎﻭﻱ ﰲ ﻓﻴﺾ ﺍﻟﻘﺪﻳﺮ‪ ،‬ﻭﺍﻟﺴﻴﻮﻃﻲ ﰲ ﺍﻟﺪﺭﺭ ﺍﳌﻨﺘﺜﺮﺓ‪.‬‬ ‫‪-320‬ﺃﺑﻮ ﺩﺍﻭﺩ‪ ،‬ﺳﻨﻨﻪ‪ ،‬ﺑﺎﺏ ﰲ ﺍﻟﻨﻬﻲ ﻋﻦ ﺃﻥ ﺗﺼﱪ ﺍﻟﺒﻬﺎﺋﻢ ﻭﺍﻟﺮﻓﻖ ﺑﺎﻟﺬﺑﻴﺤﺔ _‪ ،100/3 ،(2815‬ﻭﺍﻹﻣﺎﻡ ﺃﲪﺪ‬ ‫ﰲ ﺍﳌﺴﻨﺪ‪ ،124،125 ،123/4 ،‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ 23/4 ،(1409‬ﻭﻗﺎﻝ‪ :‬ﺣﺴﻦ ﺻﺤﻴﺢ‪ ،‬ﻭﺍﻟﻨﺴﺎﺋﻲ‪ ،‬ﺑﺎﺏ ﺍﻷﻣـﺮ‬ ‫ﺑﺎﺣﺪﺍﺩ ﺍﻟﺸﻔﺮﺓ‪ ،230-227/7 ،‬ﻭﺍﺑﻦ ﻣﺎﺟﺔ‪ ،1058/2 ،(3170) ،‬ﻭﺍﻟﺪﺍﺭﻣﻲ‪ ،82/2 ،‬ﻭﺍﻧﻈـﺮ ﺻـﺤﻴﺢ‬ ‫ﺍﳉﺎﻣﻊ )‪(1424‬‬ ‫‪ -321‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﰲ ﻛﺘﺎﺏ ﺍﻟﺮﻗﺎﻕ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﺼﺤﺔ ﻭﺍﻟﻔﺮﺍﻍ ﺭﻗﻢ)‪ ،196/11 ،(6049‬ﻭﺍﻟﺘﺮﻣﺬﻱ‪،‬‬ ‫ﺭﻗﻢ )‪ ،(2405‬ﻭﺍﺑﻦ ﻣﺎﺟﺔ )‪ ،(4170‬ﻭﺍﳊﺎﻛﻢ ﰲ ﺍﳌﺴﺘﺪﺭﻙ‪.7845/2 ،‬‬ ‫‪ -322‬ﺍﳊﺎﻛﻢ‪ ،‬ﺍﳌﺴﺘﺪﺭﻙ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺤﲔ‪ ،‬ﻛﺘﺎﺏ ﺍﳉﻨﺎﺋﺰ‪ ،189/1 ،(1256) ،‬ﻭﺍﻟﺘﺮﻣﺬﻱ ﰲ ﺳﻨﻨﻪ‪ ،‬ﻛﺘـﺎﺏ‬ ‫ﺍﻟﺰﻫﺪ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﻃﻮﻝ ﺍﻟﻌﻤﺮ ﻟﻠﻤﺆﻣﻦ)‪،566 ،565/4 ،(2330 ،2329‬ﻭﺍﻟﺪﺍﺭﻣﻲ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺮﻗﺎﻕ‪ ،‬ﺑﺎﺏ‬ ‫ﺃﻱ ﺍﳌﺆﻣﻦ ﺧﲑ )‪.398/2 (2742‬‬

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‫‪ISoIT‬‬

‫ﻭﳘﺎ ﻣﻦ ﺻﻔﺎﺕ ﺍﳌﺆﻣﻦ ﺑﻮﺟﻪ ﻋﺎﻡ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ ":‬ﻭ‪‬ﺍﱠﻟﺬ‪‬ﻳ ‪‬ﻦ ‪‬ﻫ ‪‬ﻢ ‪‬ﻟﹶﺄﻣ‪‬ﺎﻧ‪‬ﺎ‪‬ﺗ ﹺﻬ ‪‬ﻢ ‪‬ﻭ ‪‬ﻋ ‪‬ﻬ ‪‬ﺪ ‪‬ﻫ ‪‬ﻢ ﺭ‪‬ﺍﻋ‪‬ـﻮ ﹶﻥ"‬ ‫ﺍﳌﺆﻣﻨﻮﻥ‪ ،8:‬ﻭﳍﻤﺎ ﺃﺛﺮ ﰲ ﺯﺭﻉ ﺍﻟﺜﻘﺔ ﺑﲔ ﺍﳌﺘﻌﺎﻣﻠﲔ‪ ،‬ﻭﺍﻟﺼﺪﻕ ﻣﻬﻢ ﰲ ﺍﻟﻘﻮﻝ ﻭﺍﻟﻌﻤﻞ‪ ،‬ﻭﻣﻦ ﺫﻟﻚ ﺃﻥ‬ ‫ﳚﻬﺪ ﺍﻟﻌﺎﻣﻞ ﻧﻔﺴﻪ ﰲ ﺍﻟﻌﻤﻞ‪،‬ﻭﺑﺬﻝ ﺍﳉﻬﺪ ﰲ ﺍﻟﻌﻤﻞ ﻳﻐﻔﺮ ﺍﻟﺬﻧﻮﺏ‪ ،‬ﻓﻔﻲ ﺍﳊﺪﻳﺚ‪ ":‬ﻣﻦ ﺃﻣﺴﻰ ﻛﺎ ﹰﻻ‬ ‫ﻣﻦ ﻋﻤﻞ ﻳﺪﻩ ﺃﻣﺴﻰ ﻣﻐﻔﻮﺭﹰﺍ ﻟﻪ"‪ ،‬ﻭﺍﻷﻣﺎﻧﺔ ﻣﺘﻌﺪﺩﺓ ﺍﳌﻴﺎﺩﻳﻦ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ )ﺹ(‪ ":‬ﺍﻟـﺼﻼﺓ ﺃﻣﺎﻧـﺔ‬ ‫‪323‬‬ ‫ﻭﺍﻟﻮﺿﻮﺀ ﺃﻣﺎﻧﺔ ﻭﺍﻟﻮﺯﻥ ﺃﻣﺎﻧﺔ ﻭﺍﻟﻜﻴﻞ ﺃﻣﺎﻧﺔ ﻭﺃﺷﺪ ﻣﻦ ﺫﻟﻚ ﺍﻟﻮﺩﺍﺋﻊ" ‪ ،‬ﻭﺍﷲ ﺃﻣﺮ ﲝﻔﻆ ﺍﻷﻣﺎﻧﺔ‪ "،‬ﹺﺇﻥﱠ‬ ‫ﺕ ﹺﺇﻟﹶﻰ ﹶﺃ ‪‬ﻫ‪‬ﻠﻬ‪‬ﺎ " ﺍﻟﻨﺴﺎﺀ‪ ،58:‬ﻭﻣﻘﺘﻀﻰ ﺍﻷﻣﺎﻧﺔ ﺃﻥ ﻳﺮﺩ ﻛـﻞ ﺣـﻖ ﺇﱃ‬ ‫ﺍﻟﹼﻠ ‪‬ﻪ ‪‬ﻳ ﹾﺄﻣ‪‬ﺮ‪‬ﻛﹸ ‪‬ﻢ ﺃﹶﻥ ﺗ‪‬ﺆﺩ‪‬ﻭﹾﺍ ﺍ َﻷﻣ‪‬ﺎﻧ‪‬ﺎ ‪‬‬ ‫ﺻﺎﺣﺒﻪ ﻗﻞ ﺃﻭ ﻛﺜﺮ‪ ،‬ﻭﻣﻦ ﺍﻷﻣﺎﻧﺔ ﺍﶈﺎﻓﻈﺔ ﻋﻠﻰ ﻣﺎﻝ ﺭﺏ ﺍﻟﻌﻤﻞ ﻣﻦ ﻧﻘـﺪ ﻭﺃﻋﻴـﺎﻥ ﻭﺁﻻﺕ ﻋﻤـﻞ‬ ‫ﻭﻏﲑﻫﺎ‪ ،‬ﻭﻋﺪﻡ ﺍﺳﺘﻐﻼﻝ ﺁﻻﺕ ﺍﻟﻌﻤﻞ ﻭﻣﻮﺍﺩﻩ ﰲ ﻏﲑ ﻣﺼﻠﺤﺔ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﻣﻨﻬﺎ ﺍﶈﺎﻓﻈﺔ ﻋﻠﻰ ﺃﺳـﺮﺍﺭ‬ ‫‪324‬‬ ‫ﺍﻟﻌﻤﻞ ﻟﻘﻮﻟﻪ )ﺹ(‪ :‬ﻛﻔﻰ ﺑﺎﳌﺮﻯﺀ ﻛﺬﺑﹰﺎ ﺃﻥ ﻳﺘﺤﺪﺙ ﺑﻜﻞ ﻣﺎ ﲰﻊ" ﻭﻳﺎﳌﻘﺎﺑﻞ ﳛﺮﻡ ﻋﻠﻰ ﺻﺎﺣﺐ‬ ‫ﺍﻟﻌﻤﻞ ﺍﻟﺒﺨﺲ ﻭﺍﻻﺳﺘﻐﻼﻝ ﻟﻠﻌﺎﻣﻞ‪ ،‬ﻭﻳﺪﻋﻮ ﺇﱃ ﺃﺩﺍﺀ ﺣﻘﻪ ﰲ ﻭﻗﺘﻪ ﻛﺎﻣﻼﹰ‪ ،‬ﻷﻥ ﺷﻌﻮﺭﻩ ﺑﺎﻻﺭﺗﻴﺎﺡ ﻳﺆﺛﺮ‬ ‫ﻋﻠﻰ ﺍﻧﺘﺎﺟﻪ‪ ،‬ﻭﻣﻦ ﺣﻘﻮﻗﻪ ﺃﻳﻀﹶﺎ ﻋﺪﻡ ﺍﻻﺭﻫﺎﻕ ﰲ ﺍﻟﻌﻤﻞ ﻓﻮﻕ ﺍﻟﻄﺎﻗﺔ‪.‬‬ ‫ﻭﺑﻌﻜﺴﻪ ﻓﺎﳋﻴﺎﻧﺔ ﺧﻠﻖ ﺫﻣﻴﻢ‪ ،‬ﻭﻣﻦ ﺃﺧﻼﻕ ﺍﻟﻨﻔﺎﻕ‪ ،‬ﻓﻔﻲ ﺍﻟﺼﺤﻴﺤﲔ‪ ":‬ﺃﺭﺑﻊ ﻣﻦ ﻛﻦ ﻓﻴـﻪ‬ ‫ﻛﺎﻥ ﻣﻨﺎﻓﻘﹰﺎ ﺧﺎﻟﺼﺎﹰ‪ ،‬ﻭﻣﻦ ﻛﺎﻧﺖ ﻓﻴﻪ ﻭﺍﺣﺪﺓ ﻣﻨﻬﻦ ﻛﺎﻧﺖ ﻓﻴﻪ ﺧﺼﻠﺔ ﻣﻦ ﺍﻟﻨﻔﺎﻕ ﺣﱴ ﻳـﺪﻋﻬﺎ‪ :‬ﺇﺫﺍ‬ ‫ﺍﺅﲤﻦ ﺧﺎﻥ‪ ،‬ﻭﺇﺫﺍ ﺣﺪ‪‬ﺙ ﻛﺬﺏ‪ ،‬ﻭﺇﺫﺍ ﻋﺎﻫﺪ ﻏﺪﺭ‪ ،‬ﻭﺇﺫﺍ ﺧﺎﺻﻢ ﻓﺠﺮ"‪.325‬‬ ‫ﻭﻣﻦ ﺍﻷﻋﻤﺎﻝ ﺍﻟﱵ ﺗﻔﺘﻘﺪ ﺇﱃ ﺍﻟﺼﺪﻕ ﻭﺍﻷﻣﺎﻧﺔ ﰲ ﻋﺼﺮ ﺍﻟﻌﻮﳌﺔ ﻫﻮ ﺍﻟﻌﻤﻞ ﺍﻹﻋﻼﻣﻲ‪ ،‬ﺣﻴﺚ‬ ‫ﺗﻘﻮﻡ ﺑﺪﻭﺭ ﺧﻄﲑ ﰲ ﲢﺮﻳﻒ ﺍﳊﻘﺎﺋﻖ ﻭﺍﻟﻜﺬﺏ ﻭﺍﻟﺘﺪﻟﻴﺲ‪ ،‬ﻭﺧﺼﻮﺻﹰﺎ ﺃﻥ ﻭﺳﺎﺋﻞ ﺍﻹﻋﻼﻡ ﺍﳌﺘﻨﻮﻋـﺔ‬ ‫ﺗﺼﻞ ﺇﱃ ﻛﻞ ﺑﻴﺖ‪ ،‬ﻭﻏﺎﻟﺒﹰﺎ ﻣﺎ ﻳﺴﺘﺨﺪﻡ ﰲ ﺇﻫﺪﺍﺭ ﺍﻟﻘﻴﻢ ﻭﺇﳓـﻼﻝ ﺍﻷﺧـﻼﻕ‪ ،‬ﻭﲢﻘﻴـﻖ ﻣـﺼﺎﱀ‬ ‫ﺍﳌﺴﺘﻜﱪﻳﻦ ﰲ ﺍﻷﺭﺽ‪ ،‬ﻭﺧﺎﺻﺔ ﰲ ﳎﺎﻝ ﺍﻟﺴﻮﻕ ﻻ ﻳﻔﺮﻕ ﺑﲔ ﺍﳋﺒﻴﺚ ﻭﺍﻟﻄﻴﺐ ﻭﳘﻪ ﲢﺮﻳﻚ ﺍﻟﻄﻠﺐ‪،‬‬ ‫‪326‬‬ ‫ﻛﺎﻹﻋﻼﻥ ﻋﻦ ﺍﻟﺪﺧﺎﻥ ﺍﻟﺬﻱ ﻻ ﻳﻜﻔﻲ ﺿﺮﺭﻩ‪ ،‬ﺑﻞ ﻳﺮﻏﺐ ﻓﻴﻪ ﺑﺎﻣﺮﺃﺓ ﺗﻌﺮﺽ ﻣﻔﺎﺗﻨﻬﺎ ﻭﺃﻧﻮﺛﺘﻬﺎ‪.‬‬ ‫ﻭﻣﻦ ﺍﻷﻣﺎﻧﺔ ﻭﺍﻟﺼﺪﻕ‪ :‬ﺍﻟﻨﺼﻴﺤﺔ‪ ،‬ﻭﻳﺮﺍﺩ ‪‬ﺎ‪ :‬ﺃﻥ ﳛﺐ ﺍﳋﲑ ﻭﺍﳌﻨﻔﻌﺔ ﻟﻶﺧﺮﻳﻦ ﻛﻤﺎ ﳛﺒﻬﺎ‬ ‫ﻟﻨﻔﺴﻪ‪ ،‬ﻭﻗﺪ ﺟﻌﻞ ﺍﻟﻨﱯ )ﺹ( ﺍﻟﻨﺼﻴﺤﺔ ﻫﻲ ﺍﻟﺪﻳﻦ ﻛﻠﻪ ﻓﻘﺎﻝ‪ ":‬ﺍﻟﺪﻳﻦ ﺍﻟﻨﺼﻴﺤﺔ‪ :‬ﻗﻠﻨﺎ ﳌﻦ ﻳﺎ ﺭﺳـﻮﻝ‬ ‫ﺍﷲ؟ ﻗﺎﻝ‪ :‬ﷲ ﻭﻟﻜﺘﺎﺑﻪ ﻭﻟﺮﺳﻮﻟﻪ‪ ،‬ﻭﻷﺋﻤﺔ ﺍﳌﺴﻠﻤﲔ ﻭﻋﺎﻣﺘﻬﻢ"‪ ،327‬ﻭﺍﻟﻨﺼﻴﺤﺔ ﺗﻘﺘﻀﻲ ﻋـﺪﻡ ﺍﻟﻐـﺶ‬ ‫ﻭﺍﻟﺘﺪﻟﻴﺲ ﻻ ﰲ ﺍﻟﻘﻮﻝ ﻭﻻ ﺑﺎﻟﻔﻌﻞ‪ ،‬ﻭﻗﺪ ﺍﻣﺘﺜﻞ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ ﻟﺬﻟﻚ ﻭﻛﺎﻧﻮﺍ ﺃﻣﺜﻠﺔ ﺭﺍﺋﻌﺔ ﰲ ﺍﻟﺘﻘﻴﻴـﺪ‬ ‫‪ -323‬ﺍﳍﻴﺜﻤﻲ‪ ،‬ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ‪ ،293/5 ،‬ﻭﻗﺎﻝ‪ :‬ﺭﻭﺍﻩ ﺍﻟﻄﱪﺍﱐ ﻭﺭﺟﺎﻟﻪ ﺛﻘﺎﺕ‪ ،‬ﻭﻣﺼﻨﻒ ﺃﰊ ﺷـﻴﺒﺔ )‪(34769‬‬ ‫‪ ،134/1‬ﻭﺍﻟﻄﱪﺍﱐ ﰲ ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ )‪.219/10 (10527‬‬ ‫‪ -324‬ﻣﺴﻠﻢ ﰲ ﺍﳌﻘﺪﻣﺔ‪ (5) ،‬ﺑﺎﺏ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳊﺪﻳﺚ ﺑﻜﻞ ﻣﺎ ﲰﻊ‪10/1 ،‬ﻭﻋﻮﻥ ﺍﳌﻌﺒﻮﺩ‪.229/13 ،‬‬ ‫‪ -325‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪ ،‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،(33) ،‬ﻛﺘﺎﺏ ﺍﻹﳝﺎﻥ‪ ،‬ﺑﺎﺏ ﻋﻼﻣﺔ ﺍﳌﻨﺎﻓﻖ‪ ،21/1 ،‬ﻭﻛﺘﺎﺏ ﺍﳉﻬﺎﺩ ﻭﺍﻟﺴﲑ‪ ،‬ﺃﺑﻮﺍﺏ‬ ‫ﺍﳋﻤﺲ )‪ ،1160/3 ،(007‬ﻭﻣﺴﻠﻢ‪ ،(58) ،‬ﻛﺘﺎﺏ ﺍﻹﳝﺎﻥ‪ ،‬ﺑﺎﺏ ﺑﻴﺎﻥ ﺧﺼﺎﻝ ﺍﳌﻨـﺎﻓﻖ‪ ،78/1 ،‬ﻭﺃﺑـﻮ ﺩﺍﻭﺩ‬ ‫)‪ ،(4188‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ (2632‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،116/8‬ﻭﺃﻧﻈﺮ ﺍﻷﻟﺒﺎﱐ‪ :‬ﺻﺤﻴﺢ ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ‪.888 ،‬‬ ‫‪ -326‬ﻳﻮﺳﻒ ﻛﻤﺎﻝ ﳏﻤﺪ‪ ،‬ﻓﻘﻪ ﺍﻗﺘﺼﺎﺩ ﺍﻟﺴﻮﻕ‪ ،‬ﺹ ‪.92‬‬ ‫‪ -327‬ﻣﺴﻠﻢ ﻋﻦ ﲤﻴﻢ ﺍﻟﺪﺍﺭﻱ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ ﺭﻗﻢ )‪ ،(55‬ﻭﺻﺤﺤﻪ ﺍﺑﻦ ﺣﺒﺎﻥ )‪ ،(4575‬ﻭﺍﻹﻣـﺎﻡ‬ ‫ﺃﲪﺪ ‪.351/1‬‬

‫ﻋﻔﺎﻑ ﻋﺒﺪ ﺍﻟﻐﻔﻮﺭ ﲪﻴﺪ ‪153 -‬‬

‫‪‬ﺬﻩ ﺍﻟﻘﻴﻢ‪ ،‬ﻓﻘﺎﻝ ﻓﻴﻬﻢ ﺍﻟﻐﺰﺍﱄ‪ ":‬ﻓﻘﺪ ﻓﻬﻤﻮﺍ ﻣﻦ ﺍﻟﻨﺼﺢ ﺃﻻ ﻳﺮﺿﻰ ﻷﺧﻴﻪ ﺇﻻ ﻣﺎ ﻳﺮﺿﺎﻩ ﻟﻨﻔـﺴﻪ‪ ،‬ﻭﱂ‬ ‫ﻳﻌﺘﻘﺪﻭﺍ ﺃﻥ ﺫﻟﻚ ﻣﻦ ﺍﻟﻔﻀﺎﺋﻞ ﻭﺯﻳﺎﺩﺓ ﺍﳌﻘﺎﻣﺎﺕ‪ ،‬ﺑﻞ ﺍﻋﺘﻘﺪﻭﺍ ﺃﻧﻪ ﻣﻦ ﺷﺮﻭﻁ ﺍﻹﺳﻼﻡ ﺍﻟﺪﺍﺧﻠﺔ ﲢـﺖ‬ ‫ﺑﻴﻌﺘﻬﻢ‪ ،‬ﻭﻫﺬﺍ ﺃﻣﺮ ﻳﺸﻖ ﻋﻠﻰ ﺃﻛﺜﺮ ﺍﳋﻠﻖ‪ ،‬ﻓﻠﺬﻟﻚ ﳜﺘﺎﺭﻭﻥ ﺍﻟﺘﺨﻠﻲ ﻟﻠﻌﺒﺎﺩﺓ ﻭﺍﻻﻋﺘﺰﺍﻝ ﻋﻦ ﺍﻟﻨﺎﺱ‪ ،‬ﻷﻥ‬ ‫‪328‬‬ ‫ﺍﻟﻘﻴﺎﻡ ﲝﻘﻮﻕ ﺍﷲ ﻣﻊ ﺍﳌﺨﺎﻟﻄﺔ ﻭﺍﳌﻌﺎﻣﻠﺔ ﳎﺎﻫﺪﺓ ﻻ ﻳﻘﻮﻡ ‪‬ﺎ ﺇﻻ ﺍﻟﺼﺪﻳﻘﻮﻥ"‬ ‫ﻭﺍﻟﻮﻓﺎﺀ ﺑﺎﻟﻌﻬﻮﺩ ﻭﺍﻟﻮﻋﻮﺩ ﻭﺍﻟﻌﻘﻮﺩ‪ :‬ﻫﻮ ﲦﺮﺓ ﺧﻠﻖ ﺍﻷﻣﺎﻧﺔ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ ":‬ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﱠﻟﺬ‪‬ﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ـﻮﹾﺍ‬ ‫ﹶﺃ ‪‬ﻭﻓﹸﻮﹾﺍ ﺑﹺﺎﹾﻟ ‪‬ﻌﻘﹸﻮ ‪‬ﺩ‪ "..‬ﺍﳌﺎﺋﺪﺓ‪ 1:‬ﻭﻳﺪﺧﻞ ﰲ ﺫﻟﻚ ﺇﻋﻄﺎﺀ ﺍﻟﻌﺎﻣﻞ ﺣﻘﻪ‪ ،‬ﺑﻞ ﺃﻣﺮ ﺍﻟﺮﺳﻮﻝ )ﺹ( ﺑﺘﻌﺠﻴﻞ ﺃﺩﺍﺀ‬ ‫ﺃﺟﺮ ﺍﻟﻌﺎﻣﻞ " ﺃﻋﻄﻮﺍ ﺍﻷﺟﲑ ﺃﺟﺮﻩ ﻗﺒﻞ ﺃﻥ ﳚﻒ ﻋﺮﻗﻪ"‪ 329‬ﻭﰲ ﺁﺧﺮ‪ ":‬ﺛﻼﺛﹰﺎ ﺃﻧـﺎ ﺧـﺼﻤﻬﻢ ﻳـﻮﻡ‬ ‫‪330‬‬ ‫ﺍﻟﻘﻴﺎﻣﺔ‪......‬ﻭﺭﺟﻞ ﺍﺳﺘﺄﺟﺮ ﺃﺟﲑﹰﺍ ﻓﺎﺳﺘﻮﰱ ﻣﻨﻪ ﻭﱂ ﻳﻌﻄﻪ ﺣﻘﻪ"‬ ‫‪ -3‬ﺍﻟﺘﺴﺎﻣﺢ ﻭﺍﻟﺘﺴﺎﻫﻞ‬ ‫ﻭﻣﻦ ﺃﺧﻼﻕ ﺍﳌﺴﻠﻢ ﺍﻟﺘﺴﺎﻣﺢ ﺑﻮﺟﻪ ﻋﺎﻡ‪ ،‬ﻭﰲ ﺍﳌﻌﺎﻣﻼﺕ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﺑﻮﺟﻪ ﺧـﺎﺹ‪ ،‬ﻭﻳﺘﻤﺜـﻞ‬ ‫ﻼ‬ ‫ﺍﻟﺘﺴﺎﻣﺢ ﰲ ﺃﻣﻮﺭ ﻣﺘﻌﺪﺩﺓ‪ ،‬ﻣﻨﻬﺎ ﺍﻟﺒﻴﻊ ﻭﺍﻟﺸﺮﺍﺀ ﻭﺍﳌﻄﺎﻟﺒﺔ ﺑﺎﻟﺪﻳﻦ‪ 331،‬ﻗﺎﻝ )ﺹ(‪ ":‬ﺭﺣﻢ ﺍﷲ ﺭﺟـ ﹰ‬ ‫‪332‬‬ ‫ﻼ‬ ‫ﲰﺤﹰﺎ ﺇﺫﺍ ﺑﺎﻉ ﻭﺇﺫﺍ ﺍﺷﺘﺮﻯ ﻭﺇﺫﺍ ﺍﻗﺘﻀﻰ" ‪ ،‬ﻭﻣﻨﻬﺎ ﺇﻧﻈﺎﺭ ﺍﳌﻌﺴﺮ‪ ،‬ﻣﺎ ﺩﺍﻡ ﺑﺎﻹﻣﻜﺎﻥ ﺍﻻﻧﺘﻈﺎﺭ‪ ،‬ﻋﻤ ﹰ‬ ‫ﺼ ‪‬ﺪﻗﹸﻮﹾﺍ ‪‬ﺧ‪‬ﻴ ‪‬ﺮ ﱠﻟ ﹸﻜ ‪‬ﻢ ﺇﹺﻥ ﻛﹸﻨـ‪‬ﺘ ‪‬ﻢ ‪‬ﺗ ‪‬ﻌﹶﻠﻤ‪‬ـﻮ ﹶﻥ "‬ ‫ﺴ ‪‬ﺮ ‪‬ﺓ ‪‬ﻭﺃﹶﻥ ‪‬ﺗ ‪‬‬ ‫ﺴ ‪‬ﺮ ‪‬ﺓ ﹶﻓ‪‬ﻨ ‪‬ﻈ ‪‬ﺮ ﹲﺓ ﹺﺇﻟﹶﻰ ‪‬ﻣ‪‬ﻴ ‪‬‬ ‫ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ‪ ":‬ﻭﺇﹺﻥ ﻛﹶﺎ ﹶﻥ ﺫﹸﻭ ﻋ‪ ‬‬ ‫ﺍﻟﺒﻘﺮﺓ‪ ،280:‬ﻭﻣﻌﲎ ﺗﺼﺪﻗﻮﺍ‪ :‬ﺗﻨﺎﺯﻟﻮﺍ ﻋﻦ ﺑﻌﺾ ﺍﻟﺪﻳﻦ ﺃﻭ ﻛﻠﻪ‪ ،‬ﻭﻗﺪ ﻭﺭﺩﺕ ﺃﺣﺎﺩﻳﺚ ﻛـﺜﲑﺓ ﰲ‬ ‫ﻓﻀﻞ ﺫﻟﻚ‪ ،‬ﻓﻌﻦ ﺍﻟﻨﱯ )ﺹ( ﻗﺎﻝ‪ ":‬ﻣﻦ ﻳﺴ‪‬ﺮ ﻋﻠﻰ ﻣﻌﺴﺮ ﰲ ﺍﻟﺪﻧﻴﺎ ﻳﺴﺮ ﺍﷲ ﻋﻠﻴﻪ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧـﺮﺓ‬ ‫‪333‬‬ ‫" ‪ ،‬ﻭﻣﻨﻬﺎ ﺇﻗﺎﻟﺔ ﺍﻟﻌﻘﺪ )ﻭﻫﻮ ﺍﻻﺳﺘﺠﺎﺑﺔ ﺇﱃ ﻓﺴﺨﻪ( ﺇﺫﺍ ﺭﻏﺐ ﺍﳌﺸﺘﺮﻱ ﺫﻟـﻚ‪ ،‬ﻟﻈﻬـﻮﺭ ﻋـﺪﻡ‬ ‫‪334‬‬ ‫ﺍﺣﺘﻴﺎﺟﻪ ﺇﱃ ﺍﳌﻌﻘﻮﺩ ﻋﻠﻴﻪ ﻟﻘﻮﻟﻪ )ﺹ(‪":‬ﻣﻦ ﺃﻗﺎﻝ ﻣﺴﻠﻤﹰﺎ ﺃﻗﺎﻝ ﺍﷲ ﻋﺜﺮﺗﻪ" ‪ ،‬ﻭﻻ ﻳﻘﺘﺼﺮ ﺍﻟﺘـﺴﺎﻣﺢ‬ ‫ﻭﺍﻟﺘﺴﺎﻫﻞ ﻋﻠﻰ ﺍﻟﺒﻴﻊ ﻭﺍﻟﺸﺮﺍﺀ‪ ،‬ﺑﻞ ﻫﻮ ﺧﻠﻖ ﻣﻄﻠﻮﺏ ﰲ ﻛﻞ ﺍ‪‬ﺎﻻﺕ ﺍﺑﺘﺪﺍ ًﺀ ﻣﻦ ﺍﻷﺳﺮﺓ ﻭﺍﳌﺪﺭﺳـﺔ‬ ‫ﻭﺍ‪‬ﺘﻤﻊ‪ ،‬ﻭﻗﺪ ﻣﺪﺡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺎﻇﻤﲔ ﺍﻟﻐﻴﻆ ﻭﺍﻟﻌﺎﻓﲔ ﻋﻦ ﺍﻟﻨﺎﺱ‪ ،‬ﺑﺄﻥ ﻳﺴﺒﻖ ﺍﻟﻌﻔﻮ ﺍﻟﻌﻘﻮﺑﺔ‪ ،‬ﻭﻛﺜـﺮﺓ‬ ‫ﺍﻟﻌﺘﺎﺏ ﺗﺰﻳﺪ ﺍﻻﺿﻄﺮﺍﺏ ﻭﺍﻟﻘﻠﻖ‪ ،‬ﻭﺃﻥ ﺍﻟﺘﻮﺍﺿﻊ ﻭﻟﲔ ﺍﳉﺎﻧﺐ ﻳﻘﺎﺭﺏ ﺍﻟﻘﻠﻮﺏ‪.‬‬

‫‪ -328‬ﺍﻟﻐﺰﺍﱄ‪ ،‬ﺃﺑﻮ ﺣﺎﻣﺪ‪ ،‬ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ‪ ،76/2 ،‬ﻛﺘﺎﺏ‪ :‬ﺃﺩﺏ ﺍﻟﻜﺴﺐ ﻭﺍﳌﻌﺎﺵ‪ ،‬ﻁ ﺩﺍﺭ ﳌﻌﺮﻓﺔ‪ ،‬ﺑﲑﻭﺕ‬ ‫‪ -329‬ﺍﻟﺒﻴﻬﻘﻲ‪ ،‬ﺳﻨﻦ ﺍﻟﺒﻴﻬﻘﻲ‪ ،120/6 ،‬ﻭﺍﻟﻜﻨﺎﱐ‪ ،‬ﻣﺼﺒﺎﺡ ﺍﻟﺰﺟﺎﺟﺔ‪.75/3‬‬ ‫‪ -330‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺒﻴﻮﻉ‪ ،‬ﺑﺎﺏ ﺇﰒ ﻣﻦ ﺑﺎﻉ ﺣﺮﺍﹰ‪ ،776/2 ،(2114) ،‬ﻭﺑﺎﺏ ﺇﰒ ﻣﻦ ﻣﻨﻊ ﺃﺟﺮ ﺍﻷﺟﲑ‬ ‫)‪ ،792/2 (2150‬ﻭﺍﺑﻦ ﻣﺎﺟﺔ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺮﻫﻮﻥ‪ ،‬ﺑﺎﺏ ﺃﺟﺮ ﺍﻷﺟـﲑ )‪ ،816/2 (2442‬ﻭﺍﲪـﺪ )‪(8677‬‬ ‫‪.358/2‬‬ ‫‪ -331‬ﻗﻠﻌﺠﻲ‪ ،‬ﳏﻤﺪ ﺭﻭﺍﺱ‪ ،‬ﻣﺒﺎﺣﺚ ﰲ ﺍﻻﻗﺘﺼﺎﺩ ﺍﻹﺳﻼﻣﻲ ﻣﻦ ﺃﺻﻮﻟﻪ ﺍﻟﻔﻘﻬﻴﺔ‪ ،‬ﺹ‪.118‬‬ ‫‪ -332‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺒﻴﻮﻉ‪ ،‬ﺑﺎﺏ ﺍﻟﺴﻬﻮﻟﺔ ﻭﺍﻟﺴﻤﺎﺣﺔ ﰲ ﺍﻟﺸﺮﺍﺀ ﻭﺍﻟﺒﻴﻊ‪.‬‬ ‫‪ -333‬ﻣﺴﻠﻢ‪ ،‬ﺍﻟﺼﺤﻴﺢ‪ ،2074/4 ،‬ﻭﻫﻮ ﺟﺰﺀ ﻣـﻦ ﺣﺪﻳﺚ‪،‬ﻭﺻـﺤﻴﺢ ﺍﺑـﻦ ﺣﺒـﺎﻥ ‪ ،425/11‬ﻭﺳـﻨﻦ‬ ‫ﺍﻟﺘﺮﻣﺬﻱ‪،326/4‬ﻭﺃﰊ ﺩﺍﻭﺩ‪ ،287/4 ،‬ﻭﺍﺑﻦ ﻣﺎﺟﺔ ‪.82/1‬‬ ‫‪ -334‬ﺃﺑﻮ ﺩﺍﻭﺩ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺒﻴﻮﻉ‪ ،‬ﺑﺎﺏ ﻓﻀﻞ ﺍﻹﻗﺎﻟﺔ )‪ ،274/3 ،(3460‬ﻭﺍﺑﻦ ﻣﺎﺟﺔ ﰲ ﻛﺘﺎﺏ ﺍﻟﺘﺠﺎﺭﺍﺕ‪ ،‬ﺑـﺎﺏ‬ ‫ﺍﻹﻗﺎﻟﺔ‪ ،741/2 (2199) ،‬ﻭﺍﻟﻄﱪﺍﱐ ﰲ ﺍﻷﻭﺳﻂ‪ ،273/1 (889) ،‬ﻭﰲ ﺍﳌﺴﺘﺪﺭﻙ‪.52/2 ،(2291) ،‬‬

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‫‪ISoIT‬‬

‫ﻭﺍﻟﺒﺸﺎﺷﺔ ﻭﺍﻻﺑﺘﺴﺎﻣﺔ ﻣﻄﻠﻮﺑﺔ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﺑﺼﻮﺭﺓ ﻋﺎﻣﺔ ﻭﻫﻲ ﲦﺮﺓ ﻣﺒﺪﺃ ﺍﻷﺧﻮﺓ‪ ،‬ﻭﻫـﻲ‬ ‫ﺿﺮﻭﺭﻳﺔ ﰲ ﻋﻼﻗﺎﺕ ﺍﻟﻌﻤﻞ ﻭﻋﺪ‪‬ﻫﺎ ﺍﻟﻨﱯ ﻣﻦ ﺍﻟﺼﺪﻗﺔ ﻓﻘﺎﻝ‪ ":‬ﻭﺗﺒﺴﻤﻚ ﰲ ﻭﺟﻪ ﺃﺧﻴﻚ ﺻﺪﻗﺔ"‪.335‬‬ ‫‪336‬‬ ‫ﻭﻗﺎﻝ‪ ":‬ﻻ ﲢﻘﺮﻥ ﻣﻦ ﺍﳌﻌﺮﻭﻑ ﺷﻴﺌﹰﺎ ﻭﻟﻮ ﺃﻥ ﺗﻠﻘﻰ ﺃﺧﺎﻙ ﺑﻮﺟﻪ ﻃﻠﻖ"‬ ‫‪ -4‬ﺍﻟﺘﻔﺎﺅﻝ ﻭﺍﻹﳚﺎﺑﻴﺔ‬ ‫ﻭﻗﺪ ﻋﻠﻤﻨﺎ ﺍﻟﺮﺳﻮﻝ )ﺹ( ﺍﻟﺘﻔﺎﺅﻝ ﺣﻴﺚ ﻛﺎﻥ ﻛﺬﻟﻚ ﰲ ﺃﺣﻠﻚ ﺍﻷﻭﻗﺎﺕ ﻭﺃﺷﺪﻫﺎ‪ ،‬ﻓﻔـﻲ‬ ‫ﻣﻌﺮﻛﺔ ﺍﳋﻨﺪﻕ ﺍﻟﱵ ﺍﺟﺘﻤﻊ ﻓﻴﻬﺎ ﻛﻔﺎﺭ ﻗﺮﻳﺶ ﻭﻗﺒﺎﺋﻞ ﺃﺧﺮﻯ ﻭﺍﻟﻴﻬﻮﺩ ﺑﻜﻴﺪﻫﻢ‪ ،‬ﻛﺎﻥ ﳛﻔﺮ ﺍﳋﻨـﺪﻕ‬ ‫ﻭﻳﻀﺮﺏ ﰲ ﺍﳊﺠﺮ ﻭﰲ ﻛﻞ ﺿﺮﺑﺔ ﻳﻘﻮﻝ ﺇﱐ ﺃﺭﻯ ﻗﺼﻮﺭ ﺑﺼﻰ ﻭﺍﻟﺸﺎﻡ‪ ،‬ﺃﱐ ﺃﺭﻯ ﻗﺼﻮﺭ ﻓـﺎﺭﺱ‪..‬‬ ‫ﻭﻫﻮ ﺑﺬﻟﻚ ﻳﻌﱪ ﻋﻦ ﺗﻔﺎﺅﻝ ﻋﻈﻴﻢ ﻟﻴﺒﻌﺚ ﺍﻷﻣﻞ ﰲ ﻧﻔﻮﺱ ﺃﺻﺤﺎﺑﻪ ﻭﻟﻴﻌﻠﻢ ﺍﻷﺟﻴﺎﻝ ﺍﳌـﺴﻠﻤﺔ ﻋـﺪﻡ‬ ‫ﺍﻟﺘﺸﺎﺅﻡ ﻭﺣﺴﻦ ﺍﻟﺘﻮﻛﻞ ﻋﻠﻰ ﺍﷲ‪.‬‬

‫ﻭﺗﺆﻛﺪ ﺍﻟﺴﻨﺔ ﺍﻟﺮﻭﺡ ﺍﻹﳚﺎﺑﻴﺔ ﺍﻟﺒﻨﺎﺀﺓ ﺍﻟﱵ ﳚﺐ ﺃﻥ ﺗﺴﻴﻄﺮ ﻋﻠﻰ ﻋﻘﻞ ﺍﳌﺴﻠﻢ ﻭﺷﻌﻮﺭﻩ‬ ‫ﻭﻣﻦ ﰒ ﺳﻠﻮﻛﻪ‪ ،‬ﻭﺍﻟﱵ ﺗﺘﻤﺜﻞ ﰲ ﺍﻻﻫﺘﻤﺎﻡ ﺑﺎﻟﻌﻤﻞ ﻻ ﺑﺎﻟﻜﻼﻡ ﻭﺑﺎﻟﺒﻨﺎﺀ ﻻ ﺍﳍﺪﻡ‪ ،‬ﻭﺑﺎﻟﺘﻔﺎﺅﻝ ﻻ‬ ‫ﺑﺎﻟﺘﺸﺎﺅﻡ‪.‬‬ ‫ﻭﳒﺪ ﻫﺬﺍ ﺍﻟﺘﻮﺟﻪ ﻭﺍﺿﺤﹰﺎ ﰲ ﻃﻠﺐ ﺍﻟﺮﺳﻮﻝ )ﺹ( ﺍﻟﻌﻤﻞ ﺇﱃ ﺁﺧﺮ ﳊﻈﺔ ﰲ ﺍﳊﻴﺎﺓ‪ ،‬ﻛﻤﺎ ﰲ‬ ‫ﺍﳊﺪﻳﺚ‪ ":‬ﺇﻥ ﻗﺎﻣﺖ ﺍﻟﺴﺎﻋﺔ ﻭﰲ ﻳﺪ ﺃﺣﺪﻛﻢ ﻓﺴﻴﻠﺔ‪ ،‬ﻓـﺈﻥ ﺍﺳـﺘﻄﺎﻉ ﺃﻻ ﺗﻘـﻮﻡ ﺣـﱴ ﻳﻐﺮﺳـﻬﺎ‬ ‫‪337‬‬ ‫ﻓﻠﻴﻐﺮﺳﻬﺎ" ﻓﻬﻨﺎ ﻃﻠﺐ ﺇﲤﺎﻡ ﺍﻟﻌﻤﻞ ﻭﻫﻮ ﺍﻟﻐﺮﺱ ﻋﻠﻤﹰﺎ ﺃﻧﻪ ﻻ ﻳﺄﻛﻞ ﺃﺣﺪ ﻣﻨﻬﺎ ﻷ‪‬ﺎ ﻻ ﺗﺜﻤﺮ ﺇﻻ ﺑﻌﺪ‬ ‫ﻋﺪﺓ ﺳﻨﻮﺍﺕ " ﺇﻧﻪ ﺭﻣﺰ ﳌﻌﲎ‪ :‬ﺃﻥ ﺍﻟﻌﻤﻞ ﻣﻄﻠﻮﺏ ﻟﺬﺍﺗﻪ‪ ،‬ﻭﺃﻥ ﺍﳌﺴﻠﻢ ﻳﺘﻌﺒﺪ ﺍﷲ ﺑﺎﻟﻌﻤﻞ ﻟﻌﻤﺎﺭﺓ ﺍﻷﺭﺽ‬ ‫‪338‬‬ ‫ﻭﺃﻧﻪ ﻣﺴﺘﻤﺮ ﰲ ﻋﻤﻠﻪ ﺣﱴ ﺗﻠﻔﻆ ﺍﳊﻴﺎﺓ ﺁﺧﺮ ﺃﻧﻔﺎﺳﻬﺎ" ‪ ،‬ﻛﻤﺎ ﻧﺘﻠﻤﺲ ﺍﻹﳚﺎﺑﻴﺔ ﰲ ‪‬ﻲ ﺍﻟﻨﱯ )ﺹ(‬ ‫ﻋﻦ ﺳﺐ ﺍﻷﺷﻴﺎﺀ ﻛﺎﻟﺪﻫﺮ ﻭﺍﻟﺮﻳﺢ ﻭﺍﻷﻣﻮﺍﺕ ﻭﺍﻟﺸﻴﻄﺎﻥ ﻭﻫﻮ ﺩﻟﻴﻞ ﻋﻠﻰ ﺍﳊﺮﺹ ﻋﻠﻰ ﻏﺮﺱ ﺍﻟـﺮﻭﺡ‬ ‫ﺍﻹﳚﺎﺑﻴﺔ ﻭﺍﻟﺘﻮﺟﻪ ﻟﻠﺒﻨﺎﺀ ﻭﻟﻴﺲ ﻟﻠﻬﺪﻡ‪ ،‬ﻷﻥ ﺍﻟﺴﺒﺎﺏ ﻗﺪ ﻳﻮﺟﻪ ﳌﻦ ﻻ ﻳﺴﺘﺤﻖ‪ ،‬ﻣﺜﻞ ﺳـﺐ ﺍﻟـﺪﻫﺮ‪،‬‬ ‫ﻓﺎﻟﺪﻫﺮ ﻻ ﻳﻔﻌﻞ ﺷﻴﺌﹰﺎ ﺇﳕﺎ ﻫﻮ ﻭﻋﺎﺀ ﻟﻸﺣﺪﺍﺙ‪ ،‬ﻓﺈﺫﺍ ﺳﺐ ﻓﺎﻋﻞ ﺍﻷﺣﺪﺍﺙ ﻭﻣﻘﻠﺐ ﺍﻷﻣﻮﺭ ﻓﺈﳕﺎ ﻳﺴﺐ‬ ‫ﻼ ﺑﻞ‬ ‫ﺍﷲ ﺟﻞ ﺟﻼﻟﻪ‪ ،‬ﻭﺣﱴ ﺳﺐ ﺍﻟﺸﻴﻄﺎﻥ ﻣﻨﻬﻲ ﻋﻨﻪ ﻷﻧﻪ ﺃﻣﺮ ﺳﻠﱯ ﻭﻻ ﳚﺪﻱ ﺷﻴﺌﹰﺎ ﻭﻻ ﳛﻞ ﻣﺸﻜ ﹰ‬ ‫ﺍﻷﻓﻀﻞ ﺫﻛﺮ ﺍﷲ‪.‬‬

‫ﻫﺬﻩ ﺍﻷﺧﻼﻗﻴﺎﺕ ﺍﻟﱵ ﻓﺮﺿﻬﺎ ﺍﻹﺳﻼﻡ ﰲ ﺍﻟﻌﻤﻞ‪ ،‬ﺟﻌﻠﻪ ﳜﺘﻠﻒ ﻋﻦ ﺑﻘﻴﺔ ﺍﻷﻧﻈﻤﺔ‬ ‫ﻛﺎﻟﺮﺃﲰﺎﻟﻴﺔ ﻭﺑﻌﺾ ﺍﻟﻨﻈﻢ ﺍﻹﺩﺍﺭﻳﺔ ﻭﺍﻟﻌﺴﻜﺮﻳﺔ ﺍﻟﱵ ﻻ ﺗﺸﺘﺮﻁ ﺍﻷﺧﻼﻗﻴﺎﺕ ﺑﻞ ﻋﻠﻴﻪ ﺃﻥ ﻳﻄﺒﻖ ﻣﺎ‬ ‫ﻳﻔﺮﺽ ﻋﻠﻴﻪ ﻣﻦ ﺗﻌﻠﻴﻤﺎﺕ‪ ،‬ﻣﻄﻴﻌﹰﺎ ﺍﻷﻭﺍﻣﺮ ﻓﻴﻬﺎ‪.‬‬ ‫ﺍﻷﺧﻼﻕ ﺍﻟﻨﻮﻋﻴﺔ‬

‫‪ -335‬ﺟﺰﺀ ﻣﻦ ﺣﺪﻳﺚ‪ ،‬ﰲ ﻣﺴﻨﺪ ﺍﻟﺒﺰﺍﺭ ‪ ،9/4‬ﻭﰲ ﻓﻴﺾ ﺍﻟﻘﺪﻳﺮ ﻟﻠﻤﻨﺎﻭﻱ‪.226/3 ،‬‬ ‫‪ -336‬ﻣﺴﻠﻢ ‪ ،144‬ﻛﺘﺎﺏ ﺍﻟﱪ ﻭﺍﻟﺼﻠﺔ ﻭﺍﻵﺩﺍﺏ‪ ،‬ﺑـﺎﺏ ﺍﺳـﺘﺤﺒﺎﺏ ﻃﻼﻗـﺔ ﺍﻟﻮﺟـﻪ ﰒ ﺍﻟﻠﻘـﺎﺀ‪،(2626) ،‬‬ ‫‪ ،2026/4‬ﻭﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ‪ ،486/5 (9691) ،‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ‪ ،‬ﺑﺎﺏ ﺍﺳﺒﺎﻝ ﺍﻹﺯﺍﺭ‪ ،56/4 (4084) ،‬ﻭﺍﻟـﺴﻨﻦ‬ ‫ﺍﻟﻜﱪﻯ ﻟﻠﺒﻴﻬﻘﻲ‪ ،188/4 ،‬ﻭﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ‪.214/2 (468) ،‬‬ ‫‪337‬ﺳﺒﻖ ﲣﺮﳚﻪ ﺹ ‪ ،10‬ﻫﺎﻣﺶ ‪.24‬‬ ‫‪ -338‬ﺍﻟﻘﺮﺿﺎﻭﻱ ﻳﻮﺳﻒ‪ ،‬ﺍﻟﺴﻨﺔ ﻣﺼﺪﺭ ﻟﻠﻤﻌﺮﻓﺔ ﻭﺍﳊﻀﺎﺭﺓ‪ ،‬ﻁ‪ ،2‬ﺩﺍﺭ ﺍﻟﺸﺮﻭﻕ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ ‪1998‬ﻡ‪ .‬ﺹ‪.248‬‬

‫ﻋﻔﺎﻑ ﻋﺒﺪ ﺍﻟﻐﻔﻮﺭ ﲪﻴﺪ ‪155 -‬‬

‫ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﻣﻦ ﺃﺧﻼﻗﻴﺎﺕ ﺍﻟﻌﻤﻞ ﰲ ﺍﻹﺳﻼﻡ ﻫﻲ ﺃﺳﺲ ﻋﺎﻣﺔ ﻟﻜﻞ ﺃﺻﻨﺎﻑ ﺍﻷﻋﻤﺎﻝ ﺑﺼﻮﺭﺓ‬ ‫ﻋﺎﻣﺔ‪ ،‬ﻭﻫﻨﺎﻙ ﺿﻮﺍﺑﻂ ﻭﺃﺧﻼﻗﻴﺎﺕ – ﺇﺿﺎﻓﺔ ﳌﺎ ﺫﻛﺮﻧﺎ‪ -‬ﺧﺎﺻﺔ ﻟﺒﻌﺾ ﺃﻧﻮﺍﻉ ﺍﻷﻋﻤﺎﻝ‪ ،‬ﻭﻋﻠﻰ ﺳﺒﻴﻞ‬ ‫ﺍﳌﺜﺎﻝ‪:‬‬ ‫ﻓﻔﻲ ﳎﺎﻝ ﺍﻟﻄﺐ‪ :‬ﻫﻨﺎﻙ ﺃﺧﻼﻗﻴﺎﺕ ﲢﻜﻢ ﺍﻟﻌﺎﻣﻠﲔ ﰲ ﻫﺬﺍ ﺍ‪‬ﺎﻝ‪ ،‬ﻭﺍﻟـﱵ ﻛﺎﻧـﺖ ﺳـﺎﺋﺪﺓ ﰲ‬ ‫ﺍﳊﻀﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺳﺒﻘﺖ ﻏﲑﻫﺎ ﰲ ﻫﺬﺍ ﺍﳌﻀﻤﺎﺭ‪ ،‬ﻭﻗﺪ ﺃﻓﺮﺩ ﺍﻷﻃﺒﺎﺀ ﺍﳌـﺴﻠﻤﲔ ﻛﺘﺒـﹰﺎ ﺧﺎﺻـﺔ‬ ‫ﺑﺄﺧﻼﻗﻴﺎﺕ ﺍﳌﻬﻨﺔ ﻛﺎﻟﺮﺍﺯﻱ ﺍﻟﺬﻱ ﺃﻟﻒ ﻗﺒﻞ ﺃﻟﻒ ﺳﻨﺔ ﻛﺘﺎﺏ)ﺃﺧﻼﻕ ﺍﻟﻄﺒﻴﺐ( ﻭﳑﺎ ﻗﺎﻝ ﻓﻴﻪ" ﻳﻨﺒﻐـﻲ‬ ‫ﻟﻠﻄﺒﻴﺐ ﺃﻥ ﻳﻜﻮﻥ ﺭﻓﻴﻘﹰﺎ ﺑﺎﻟﻨﺎﺱ‪ ،‬ﺣﺎﻓﻈﹰﺎ ﻟﻐﻴﺒﺘﻬﻢ‪ ،‬ﻛﺘﻮﻣﹰﺎ ﻷﺳﺮﺍﺭﻫﻢ‪..،‬ﻓﺈﻧﻪ ﺭﲟﺎ ﻳﻜﻮﻥ ﺑﺒﻌﺾ ﺍﻟﻨـﺎﺱ‬ ‫ﻣﻦ ﺍﳌﺮﺽ ﻣﺎ ﻳﻜﺘﻤﻪ ﻋﻦ ﺃﺧﺺ ﺍﻟﻨﺎﺱ‪...‬ﻭﺇﺫﺍ ﻋﺎﰿ ﻣﻦ ﻧﺴﺎﺋﻪ ﺃﻭ ﺟﻮﺍﺭﻳﻪ ﺃﻭ ﻏﻠﻤﺎﻧﻪ ﺃﺣﺪﹰﺍ ﻓﻴﺠﺐ ﺃﻥ‬ ‫ﳛﻔﻆ ﻃﺮﻓﻪ‪ ،‬ﻭﻻ ﳚﺎﻭﺯ ﻣﻮﺿﻊ ﺍﻟﻌﻠﺔ‪...‬ﻭﻳﺘﻜﻞ ﺍﻟﻄﺒﻴﺐ ﰲ ﻋﻼﺟﻪ ﻋﻠﻰ ﺍﷲ‪ ،‬ﻭﻳﺘﻮﻗﻊ ﺍﻟﱪﺀ ﻣﻨـﻪ‪ ،‬ﻭﻻ‬ ‫ﳛﺴﺐ ﻗﻮﺗﻪ ﻭﻋﻤﻠﻪ‪ ،‬ﻭﻳﻌﺘﻤﺪ ﰲ ﻛﻞ ﺃﻣﻮﺭﻩ ﻋﻠﻴﻪ"‬ ‫ﻭﺍﳋﻼﺻﺔ ﺃﻥ ﺃﺧﻼﻗﻴﺎﺕ ﺍﻟﻄﺐ ﻭﺿﻌﺖ ﺭﻋﺎﻳﺔ ﺧﺎﺻﺔ ﻟﻠﻤﺮﺿﻰ ﻭﻟﻠﻄﻔﻞ ﻭﺍﻟﻀﻌﻴﻒ ﻭﺍﳌﻌﻮﻕ‬ ‫ﺩﻭﻥ ﻓﺮﻕ ﺑﲔ ﻟﻮ‪‬ﻢ ﻭﺟﻨﺴﻬﻢ ﻭﺩﻳﻨﻬﻢ‪ ،‬ﻭﰲ ﻧﻈﺎﻡ ﺍﳊ‪‬ﺴﺒﺔ ﺍﻟﺬﻱ ﻃﺒﻖ ﰲ ﺍﳋﻼﻓﺔ ﺍﻟﺮﺍﺷﺪﺓ‪ ،‬ﻛﺎﻥ ﻣـﻦ‬ ‫ﺃﻫﻢ ﻭﻇﺎﺋﻒ ﺍﶈﺘﺴﺒﲔ ﻣﺮﺍﻗﺒﺔ ﺍﻷﻃﺒﺎﺀ ﻭﲢﺮﻱ ﺳﻠﻮﻛﻴﺎ‪‬ﻢ‪ ،‬ﻭﻣﻦ ﺃﻗﻮﺍﻝ ﺍﻟـﻨﱯ )ﺹ( ﰲ ﺃﺧﻼﻗﻴـﺎﺕ‬ ‫ﺍﻟﻄﺐ‪ ":‬ﻣﻦ ﺗﻄﺒﺐ ﻭﱂ ﻳﻜﻦ ﺑﺎﻟﻄﺐ ﻣﻌﺮﻭﻓﹰﺎ ﻓﺄﺻﺎﺏ ﻧﻔﺴﹰﺎ ﻓﻤﺎ ﺩﻭ‪‬ﺎ ﻓﻬﻮ ﺿﺎﻣﻦ"‪ ،339‬ﻭﰲ ﺇﻃـﺎﺭ‬ ‫ﺃﺧﻼﻗﻴﺎﺕ ﻣﻬﻨﺔ ﺍﻟﻄﺐ ﺗﻨﺎﻗﺶ ﺍﻟﻘﻀﺎﻳﺎ ﺍﳌﺴﺘﺠﺪﺓ ﰲ ﻫﺬﺍ ﺍﳌـﻀﻤﺎﺭ‪ ،‬ﻣﺜـﻞ ﺍﻟﺘﻠﻘـﻴﺢ ﺍﻻﺻـﻄﻨﺎﻋﻲ‬ ‫ﻭﺍﻻﺳﺘﻨﺴﺎﺥ ﻭﻏﲑ ﺫﻟﻚ‪.‬‬ ‫ﻭﰲ ﳎﺎﻝ ﺍﻟﺴﻴﺎﺳﺔ‪ :‬ﻓﻤﻦ ﺃﻫﻢ ﺍﻷﺧﻼﻗﻴﺎﺕ ﻫﻮ‪ :‬ﺗﻐﻠﻴﺐ ﺍﳌﺼﻠﺤﺔ ﺍﻟﻌﺎﻣﺔ )ﻣﺼﻠﺤﺔ ﺍﻷﻣﺔ( ﻋﻠـﻰ‬ ‫ﺍﳋﺎﺻﺔ‪ ،‬ﻭﻗﺒﻮﻝ ﺍﶈﺎﺳﺒﺔ ﻭﺍﻻﺑﺘﻌﺎﺩ ﻋﻦ ﺃﺳﺎﻟﻴﺐ ﺍﳋﺪﻳﻌﺔ ﻭﺍﻟﻜﺬﺏ‪ ،‬ﻭﺍﻷﻣﺎﻧﺔ ﰲ ﲨﻴﻊ ﺍﻷﻧﺸﻄﺔ‪ ،‬ﻭﺍﻟﻔﻬﻢ‬ ‫ﺍﻟﺪﻗﻴﻖ ﻟﻸﻣﻮﺭ‪ ،‬ﻭﺍﻟﺘﺸﺎﻭﺭ ﺍﻟﻮﺍﺟﺐ ﺍﳌﻠﺰﻡ‪.‬‬ ‫ﻭﰲ ﺍﺠﻤﻟﺎﻝ ﺍﻻﻗﺘﺼﺎﺩﻱ‪ :‬ﻓﺈﻥ ﻣﺎ ﻗﻠﻨﺎﻩ ﻣﻦ ﺃﺧﻼﻗﻴﺎﺕ ﺍﻟﻌﻤﻞ ﻓﻬﻲ ﲤﺲ ﺍﳉﺎﻧﺐ ﺍﻻﻗﺘﺼﺎﺩﻱ ﺃﻛﺜﺮ‬ ‫ﻣﻦ ﻏﲑﻩ‪ ،‬ﻓﻬﻨﺎﻙ ﺃﺧﻼﻗﻴﺎﺕ ﻟﻸﻧﺘﺎﺝ ﰲ ﲢﺴﻴﻨﻪ ﻭﺍﶈﺎﻓﻈﺔ ﻋﻠﻴﻪ‪ ،‬ﻭﺃﺧﺮﻯ ﲣﺺ ﺍﻻﺳﺘﻬﻼﻙ ﻭﺗﺮﺷـﻴﺪﻩ‬ ‫ﺑﺎﻟﺘﻮﺳﻂ ﻭﻋﺪﻡ ﺍﻹﺳﺮﺍﻑ‪ ،‬ﻭﰲ ﳎﺎﻝ ﺍﻟﺘﻮﺯﻳﻊ ﻛﺎﻟﺰﻛﺎﺓ ﻭﺍﻟﺼﺪﻗﺎﺕ ﻭﺍﻟﻮﺻﺎﻳﺎ ﻭﺍﳌﲑﺍﺙ ﳑـﺎ ﻳﻘﻠـﻞ‬ ‫ﺍﻟﻔﻮﺍﺭﻕ ﺍﻟﻄﺒﻘﻴﺔ ﻭﳛﻘﻖ ﺍﻟﺘﻜﺎﻓﻞ ﺑﲔ ﺃﺑﻨﺎﺀ ﺍﻷﻣﺔ ﻭﻓﻴﻤﺎ ﳜﺺ ﺍﻟﺘﺪﺍﻭﻝ‪ ،‬ﺍﻟﻜﺴﺐ ﺍﳌﺸﺮﻭﻉ ﻣﻦ ﺍﳊﻼﻝ‬ ‫ﺍﻟﻄﻴﺐ‪ ،‬ﻭﻣﺮﺍﻋﺎﺓ ﺍﻟﻀﻮﺍﺑﻂ ﺍﻟﺸﺮﻋﻴﺔ ﰲ ﺍﻟﻜﺴﺐ ﻭﺍﻻﻧﻔﺎﻕ ﳑﺎ ﻳﺼﻌﺐ ﺍﻹﺣﺎﻃﺔ ﺑﻪ ﰲ ﻫﺬﺍ ﺍﻟﺒﺤـﺚ‬ ‫ﻭﻓﺼﻞ ﺍﻟﻔﻘﻬﺎﺀ ﺍﻟﻜﻼﻡ ﻓﻴﻪ‪.‬‬ ‫ﻟﻘﺪ ﻭﺿﻌﺖ ﺃﺧﻼﻗﻴﺎﺕ ﻟﻠﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ ﰲ ﳎﺎﻝ ﺍﻟﻌﻠﻮﻡ ﻭﺿﻮﺍﺑﻂ ﳊﻘﻮﻕ ﺍﳌﺆﻟﻔﲔ ﻭﺍﳌﻔﻜﺮﻳﻦ‬ ‫ﻭﻟﻠﻌﻤﻞ ﺍﻹﻋﻼﻣﻲ‪ ،‬ﻭﻳﻨﺒﻐﻲ ﻭﺿﻊ ﺿﻮﺍﺑﻂ ﻟﻠﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻟﻌﻮﳌﺔ ﺍﻟﱵ ﺗﻌﺪ ﻣﻦ ﺃﻫﻢ ﺍﻟﺘﺤﺪﻳﺎﺕ ﺍﻟﱵ ﺗﻮﺍﺟﻪ‬ ‫ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬ ‫‪339‬ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺍﻟﺴﻨﻦ‪ ،141/8 ،‬ﻭﺍﻟﺪﺍﺭﻗﻄﲏ‪ ،‬ﺳﻨﻨﻪ‪ ،196/3 ،‬ﻭﺍﻟﺼﻨﻌﺎﱐ‪ ،‬ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ‪ ،‬ﰲ ﺳﺒﻞ ﺍﻟﺴﻼﻡ‪،‬‬ ‫‪ ،205/3‬ﻭﻗﺎﻝ‪ :‬ﺻﺤﺤﻪ ﺍﳊﺎﻛﻢ‪.‬‬

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‫ﻭﳛﻘﻖ ﺗﻄﺒﻴﻖ ﺍﻟﻘﻴﻢ ﻭﺍﻷﺧﻼﻕ ﰲ ﺍﻟﻌﻤﻞ ﺍﳊﻴﺎﺓ ﺍﻟﺮﻏﻴﺪﺓ ﺍﻟﱵ ﺟﻌﻠﻬﺎ ﺍﷲ ﻣﺜﻮﺑﺔ ﻷﻫﻞ ﺍﻹﳝﺎﻥ‬ ‫ﺴﻤ‪‬ﺎ ِﺀ‬ ‫ﺕ ﻣ‪‬ـ ‪‬ﻦ ﺍﻟـ ‪‬‬ ‫ﺤﻨ‪‬ﺎ ‪‬ﻋﹶﻠ‪‬ﻴﻬﹺﻢ ‪‬ﺑ ‪‬ﺮﻛﹶـﺎ ‪‬‬ ‫ﻛﻤﺎ ﺃﻛﺪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ" ‪‬ﻭﹶﻟ ‪‬ﻮ ﹶﺃﻥﱠ ﹶﺃ ‪‬ﻫ ﹶﻞ ﺍﹾﻟ ﹸﻘﺮ‪‬ﻯ ﺁ ‪‬ﻣﻨ‪‬ﻮﹾﺍ ﻭ‪‬ﺍ‪‬ﺗﻘﹶﻮﹾﺍ ﹶﻟ ﹶﻔ‪‬ﺘ ‪‬‬ ‫ﻭ‪‬ﺍ َﻷ ‪‬ﺭ ﹺ‬ ‫ﺽ "ﺍﻷﻋﺮﺍﻑ‪ ،96:‬ﻭﻗﻮﻟﻪ‪ ":‬ﻭﹶﺃﻟﱠ ﹺﻮ ﺍ ‪‬ﺳ‪‬ﺘﻘﹶﺎﻣ‪‬ﻮﺍ ‪‬ﻋﻠﹶﻰ ﺍﻟ ﱠﻄﺮﹺﻳ ﹶﻘ ‪‬ﺔ ﹶﻟﹶﺄ ‪‬ﺳ ﹶﻘ‪‬ﻴﻨ‪‬ﺎﻫ‪‬ﻢ ﻣ‪‬ﺎﺀ ﹶﻏﺪ‪‬ﻗﹰﺎ " ﺍﳉـﻦ‪.16:‬‬ ‫ﻭﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ﻫﻮ ﺃﺳﺎﺱ ﺍﳊﻴﺎﺓ ﺍﻟﻄﻴﺒﺔ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪ ":‬ﻣ ‪‬ﻦ ‪‬ﻋ ‪‬ﻤ ﹶﻞ ﺻ‪‬ﺎﻟ‪‬ﺤﹰﺎ ﻣ‪‬ـﻦ‬ ‫ﺴ ﹺﻦ ﻣ‪‬ﺎ ﻛﹶﺎﻧ‪‬ﻮﹾﺍ ‪‬ﻳ ‪‬ﻌ ‪‬ﻤﻠﹸﻮ ﹶﻥ " ﺍﳉﻦ‪:‬‬ ‫ﺠ ﹺﺰ‪‬ﻳ‪‬ﻨﻬ‪ ‬ﻢ ﹶﺃ ‪‬ﺟ ‪‬ﺮﻫ‪‬ﻢ ﹺﺑﹶﺄ ‪‬ﺣ ‪‬‬ ‫ﺤﹺﻴ‪‬ﻴ‪‬ﻨﻪ‪ ‬ﺣﻴ‪‬ﺎ ﹰﺓ ﹶﻃ‪‬ﻴ‪‬ﺒ ﹰﺔ ‪‬ﻭﹶﻟ‪‬ﻨ ‪‬‬ ‫ﹶﺫ ﹶﻛ ﹴﺮ ﹶﺃ ‪‬ﻭ ﺃﹸﻧﺜﹶﻰ ‪‬ﻭﻫ‪ ‬ﻮ ‪‬ﻣ ‪‬ﺆ ‪‬ﻣ ‪‬ﻦ ﹶﻓﹶﻠﻨ‪ ‬‬ ‫‪.16‬‬ ‫ﺍﳋﺎﲤﺔ‬ ‫ﺗﻮﺻﻞ ﺍﻟﺒﺤﺚ ﺇﱃ ﺍﻟﻨﺘﺎﺋﺞ ﺍﻵﺗﻴﺔ‪:‬‬ ‫‪ -1‬ﺍﺭﺗﺒﺎﻁ ﺍﻟﻌﻤﻞ ﰲ ﺍﻹﺳﻼﻡ ﺑﺎﻟﻌﻘﻴﺪﺓ )ﺍﻹﳝﺎﻥ ﺑﺎﷲ ﻭﺍﳉﺰﺍﺀ‪ ،(..‬ﻭﻣﻦ ﰒ ﺑـﺎﻷﺧﻼﻕ ﺍﺭﺗﺒﺎﻃـﹰﺎ‬ ‫ﻭﺛﻴﻘﹰﺎ‪.‬‬ ‫‪ -2‬ﻭﺟﻮﺏ ﺍﻟﻌﻤﻞ ﻋﻠﻰ ﻛﻞ ﻗﺎﺩﺭ ﻭﺣﺮﻣﺔ ﺍﳌﺴﺄﻟﺔ ﻟﻪ‪ ،‬ﻭﺍﻋﺘﺒﺎﺭ ﺍﻟﻌﻤﻞ ﻋﺒﺎﺩﺓ ﺗﻄﻠﺐ ﻓﻴﻪ ﺍﻟﻨﻴﺔ‪.‬‬

‫‪ -3‬ﺍﻷﺳﺲ ﺍﻷﺧﻼﻗﻴﺔ ﺍﻟﱵ ﻳﻘﻮﻡ ﻋﻠﻴﻬﺎ ﺍﻟﻌﻤﻞ ﺛﻼﺛﺔ‪:‬‬

‫ﺃ‪ -‬ﺍﻟﺮﻗﺎﺑﺔ ﺍﻟﺬﺍﺗﻴﺔ ﻟﻠﻤﺴﻠﻢ ﻭﺍﻟﱵ ﻣﺼﺪﺭﻫﺎ ﺍﻹﳝﺎﻥ ﺑﺎﷲ‪ ،‬ﻭﺍﻻﺳﺘﺠﺎﺑﺔ ﻟـﻪ ﰲ ﻋﻤـﺎﺭﺓ ﺍﻷﺭﺽ‪ ،‬ﰒ‬ ‫ﺍﻻﻗﺘﺪﺍﺀ ﺑﺎﻟﻨﱯ )ﺹ( ﰲ ﳑﺎﺭﺳﺘﻪ ﻟﻠﻌﻤﻞ‪ ،‬ﻭﺗﻄﺒﻴﻖ ﻣﺎ ﺳﻨﻪ ﰲ ﺫﻟﻚ‪.‬‬ ‫ﺏ‪ -‬ﻣﺸﺮﻭﻋﻴﺔ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﺫﻟﻚ ﰲ ﺍﻟﻜﺴﺐ ﻭﺍﻹﻧﻔﺎﻕ ﻣﻦ ﺍﳊﻼﻝ ﺍﻟﻄﻴﺐ‪ ،‬ﻭﺍﻻﻧﺘﻔﺎﻉ ﻣﻨﻪ ﺑﺸﻜﻞ‬ ‫ﻣﺸﺮﻭﻉ ﻭﺃﺩﺍﺀ ﺍﳊﻘﻮﻕ ﺍﳌﺘﺮﺗﺒﺔ ﻋﻠﻴﻪ ﻣﻊ ﺍﳊﺮﺹ ﻋﻠﻰ ﺩﻭﺍﻡ ﺍﻟﻌﻤﻞ ﻟﻜﻔﺎﻳﺔ ﺍﻟﻔﺮﺩ ﻭﺍ‪‬ﺘﻤﻊ‪.‬‬ ‫ﺝ‪ -‬ﺍﻟﻘﻴﻢ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﻌﺎﻣﺔ ﺍﻟﱵ ﺗﺆﺳﺲ ﻟﻸﺧﻼﻕ ﺍﳌﻄﻠﻮﺑﺔ‪ ،‬ﻭﺗﺪﻋﻤﻬﺎ ﻭﺗﺜﺒﺘﻬﺎ ﻣﺜـﻞ‪ :‬ﺍﳌـﺴﺎﻭﺍﺓ‬ ‫ﻭﺍﻟﻮﺣﺪﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﻭﺣﺮﻳﺔ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﺍﻟﻌﺪﻝ‪ ،‬ﻭﺍﻟﺸﻮﺭﻯ‪ ،‬ﻭﺍﻷﺧﻮﺓ ﻭﺍﻟﺘﻜﺎﻓﻞ ﺍﻻﺟﺘﻤﺎﻋﻲ‪.‬‬ ‫‪ -4‬ﺍﻷﺳﺲ ﺍﻷﺧﻼﻗﻴﺔ ﺍﻟﺴﺎﺑﻖ ﺫﻛﺮﻫﺎ ﲢﻘﻖ ﺍﻷﺧﻼﻕ ﺍﳌﻄﻠﻮﺑﺔ ﰲ ﺍﻟﻌﻼﻗﺎﺕ ﻭﺃﳘﻬـﺎ‪ :‬ﺍﻹﺗﻘـﺎﻥ‬ ‫ﻼ ﻋـﻦ ﺍﻷﺧـﻼﻕ‬ ‫ﻭﺍﻹﺣﺴﺎﻥ‪ ،‬ﻭﺍﻟﺼﺪﻕ ﻭﺍﻷﻣﺎﻧﺔ‪ ،‬ﻭﺍﻟﺘﺴﺎﻣﺢ ﻭﺍﻟﺘﺴﺎﻫﻞ‪ ،‬ﻭﺍﻟﺘﻔﺎﺅﻝ ﻭﺍﻹﳚﺎﺑﻴﺔ ﻓـﻀ ﹰ‬ ‫ﺍﻟﻨﻮﻋﻴﺔ ﻟﻜﻞ ﻣﻬﻨﺔ ﻛﺎﻟﻄﺐ ﻭﺍﻟﺴﻴﺎﺳﺔ ﻭﻏﲑﻫﺎ ﳑﺎ ﻭﺭﺩ ﰲ ﻛﺘﺐ ﺍﻟﺘﺮﺍﺙ‪.‬‬ ‫‪ -5‬ﺇﻥ ﺗﻄﺒﻴﻖ ﺃﺧﻼﻗﻴﺎﺕ ﺍﻟﻌﻤﻞ ﰲ ﺍﻹﺳﻼﻡ ﻣﻊ ﺍﻟﻨﻴﺔ ﻭﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ﳛﻘﻖ ﺭﺿﺎ ﺍﷲ ﻭﺑﺮﻛﺎﺗﻪ‪،‬‬ ‫ﻭﺩﻭﺍﻡ ﺍﻟﻨﻌﻢ ﻭﺑﻌﻜﺴﻪ ﻓﺈﻥ ﺿﻴﺎﻉ ﺍﻷﺧﻼﻕ ﳚﻠﺐ ﺳﺨﻂ ﺍﷲ ﻭﻧﺰﻭﻝ ﺍﻟﺒﻼﺀ‪.‬‬

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‫ﺍﳌﺼﺎﺩﺭ‬

‫ﺍﻷﻟﺒﺎﱐ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ‪ ،‬ﺻﺤﻴﺢ ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ‪ ،‬ﺍﳌﻜﺘﺐ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺑﲑﻭﺕ‬

‫ﺍﺑﻦ ﻋﻄﻴﺔ‪ ،‬ﺍﶈﺮﺭ ﺍﻟﻮﺟﻴﺰ‪ ،‬ﻁ ﺍﶈﺎﻛﻢ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻗﻄﺮ‪1389 ،‬ﻫـ‪.‬‬ ‫ﺑﺎﺑﻠﻠﻲ ﳏﻤﻮﺩ ﳏﻤﺪ‪ ،‬ﺍﻟﻜﺴﺐ ﻭﺍﻻﻧﻔﺎﻕ ﻭﻋﺪﺍﻟﺔ ﺍﻟﺘﻮﺯﻳـﻊ ﰲ ﺍ‪‬ﺘﻤـﻊ ﺍﻹﺳـﻼﻣﻲ‪ ،‬ﺍﳌﻜﺘـﺐ‬ ‫ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺑﲑﻭﺕ‪1988،‬ﻡ‪.‬‬ ‫ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﳏﻤﺪ ﺑﻦ ﺍﲰﺎﻋﻴﻞ‪ ،‬ﺍﻷﺩﺏ ﺍﳌﻔﺮﺩ‪ ،‬ﺗﺮﺗﻴﺐ ﻭﺗﻘﺪﱘ‪ :‬ﻛﻤﺎﻝ ﻳﻮﺳﻒ ﺍﳊﻮﺕ‪ ،‬ﻁ‪ 2‬ﻋﺎﱂ‬ ‫ﺍﻟﻜﺘﺐ‪ ،‬ﺑﲑﻭﺕ‪.1985 ،‬‬ ‫ﺳﻴﺪ ﻗﻄﺐ‪ ،‬ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻁ ‪ ،17‬ﺩﺍﺭ ﺍﻟﺸﺮﻭﻕ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪.1992 ،‬‬ ‫ﺍﻟﻄﱪﻱ‪ ،‬ﺃﺑﻮ ﺟﻌﻔﺮ ﳏﻤﺪ ﺑﻦ ﺟﺮﻳﺮ‪ ،‬ﺗﻔﺴﲑ ﺍﻟﻄﱪﻱ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﺑﲑﻭﺕ‪1405 ،‬ﻫـ‪.‬‬ ‫ﻋﺒﺪ ﺍﳊﻠﻴﻢ ﳏﻤﻮﺩ‪ ،‬ﺍﻟﺘﺮﺍﺟﻊ ﺍﳊﻀﺎﺭﻱ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺩﺍﺭ ﺍﻟﻮﻓـﺎﺀ‪ ،‬ﺍﳌﻨـﺼﻮﺭﺓ‪ /‬ﻣـﺼﺮ‪،‬‬ ‫‪.1994‬‬ ‫ﺍﻟﻐﺰﺍﱄ ﺃﺑﻮ ﺣﺎﻣﺪ ﳏﻤﺪ‪ ،‬ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﺳﻴﺪ ﺍﺑﺮﺍﻫﻴﻢ‪ ،‬ﺩﺍﺭ ﺍﳊـﺪﻳﺚ‪ ،‬ﺍﻟﻘـﺎﻫﺮﺓ‪،‬‬ ‫‪.1992‬‬ ‫ﺍﻟﻘﺮﺿﺎﻭﻱ ﻳﻮﺳﻒ‪ ،‬ﺍﻟﺴﻨﺔ ﻣﺼﺪﺭ ﻟﻠﻤﻌﺮﻓﺔ ﻭﺍﳊﻀﺎﺭﺓ‪ ،‬ﻁ‪ ،2‬ﺩﺍﺭ ﺍﻟﺸﺮﻭﻕ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪1998 ،‬ﻡ‪.‬‬ ‫ﺍﻟﻘﺮﺿﺎﻭﻱ ﻳﻮﺳﻒ‪ ،‬ﺩﻭﺭ ﺍﻟﻘﻴﻢ ﻭﺍﻷﺧﻼﻕ ﰲ ﺍﻻﻗﺘﺼﺎﺩ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻁ‪ 2‬ﻣﻜﺘﺒﺔ ﻭﻫﺒﺔ‪ ،‬ﺍﻟﻘـﺎﻫﺮﺓ‪،‬‬ ‫‪ 2002‬ﻡ‬ ‫ﺍﻟﻘﺮﺿﺎﻭﻱ ﻳﻮﺳﻒ‪ ،‬ﻣﺸﻜﻠﺔ ﺍﻟﻔﻘﺮ ﻭﻛﻴﻒ ﻋﺎﳉﻬﺎ ﺍﻹﺳﻼﻡ‪ ،‬ﻁ‪ ،10‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﺑﲑﻭﺕ‪،‬‬ ‫‪1994‬ﻡ‬ ‫ﺍﻟﻘﺮﻃﱯ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﻷﻧﺼﺎﺭﻱ‪ ،‬ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﺑﲑﻭﺕ‪.1995 ،‬‬ ‫ﻗﻠﻌﺠﻲ ﳏﻤﺪ ﺭﻭﺍﺱ‪ ،‬ﻣﺒﺎﺣﺚ ﰲ ﺍﻻﻗﺘﺼﺎﺩ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻁ‪ 2‬ﺩﺍﺭ ﺍﻟﻨﻔﺎﺋﺲ‪ ،‬ﺑﲑﻭﺕ‪1997 ،‬ﻡ‪.‬‬ ‫ﺍﳌﺼﺮﻱ ﺭﻓﻴﻖ ﻳﻮﻧﺲ‪ ،‬ﺃﺻﻮﻝ ﺍﻻﻗﺘﺼﺎﺩ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻁ‪ 2،‬ﺍﻟﺪﺍﺭ ﺍﻟﺸﺎﻣﻴﺔ‪ ،‬ﺑﲑﻭﺕ ‪1993‬ﻡ‪.‬‬ ‫ﻳﻮﺳﻒ ﻛﻤﺎﻝ ﳏﻤﺪ‪ ،‬ﻓﻘﻪ ﺍﻗﺘﺼﺎﺩ ﺍﻟﺴﻮﻕ‪ ،‬ﻁ‪ 2‬ﺩﺍﺭ ﺍﻟﻨﺸﺮ ﻟﻠﺠﺎﻣﻌـﺎﺕ ﺍﳌـﺼﺮﻳﺔ‪ ،‬ﺍﻟﻘـﺎﻫﺮﺓ‪،‬‬ ‫‪1995‬ﻡ‪.‬‬ ‫ﺩ‪ .‬ﻋﻔﺎﻑ ﻋﺒﺪ ﺍﻟﻐﻔﻮﺭ ﲪﻴﺪ‬ ‫‪Kolej Universiti Islam Malaysia‬‬ ‫‪Tingkat 15 Menara A,Pesiaran MPAJ‬‬ ‫‪Jalan Pandan Utama, Pandan Indah, 55100 Kuala Lumpur‬‬

‫ﺣﺠﻴﺔ ﺧﱪ ﺍﻵﺣﺎﺩ ﰲ ﺍﻟﻌﻘﻴﺪﺓ‬ ‫ﺍﻟﺪﻛﺘﻮﺭ ﻫﺪﻯ ﺑﻦ ﳏﺴﻦ‬

‫ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﺑﲔ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﻫﻞ ﺧﱪ ﺍﻵﺣﺎﺩ ﻳﻜﻮﻥ ﺣﺠﺔ ﰲ ﺍﻟﻌﻘﻴـﺪﺓ ﺃﻡ ﻻ؟‬ ‫ﻓﻬﺬﺍ ﻳﺆﺩﻱ ﺇﱃ ﺍﻟﺘﺸﻜﻴﻚ ﻭﺍﻟﺘﺸﻮﻳﻪ ﻋﻠﻰ ﻋﻮﺍﻡ ﺍﻟﻨﺎﺱ ﺧﺼﻮﺻﺎ ﻣﻦ ﻟﻴﺲ ﻟﻪ ﺃﺳﺎﺱ ﻗـﻮﻱ ﰲ ﻋﻠـﻢ‬ ‫ﺍﻟﻌﻘﻴﺪﺓ‪ .‬ﻛﻴﻒ ﻻ‪ ،‬ﻭﰲ ﲨﺎﻋﺔ ﻭﺍﺣﺪﺓ ﻭﻫﻲ ﲨﺎﻋﺔ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‪ ،‬ﻭﺟﺪ ﻋﻠﻤﺎﺀ ﻣﺸﻬﻮﺭﻭﻥ ﻳﻜﺘﺒﻮﻥ ﰲ‬ ‫ﻛﺘﺒﻬﻢ ﻭﻳﻘﻮﻟﻮﻥ‪ :‬ﺇﻥ ﺧﱪ ﺍﻵﺣﺎﺩ ﻻ ﻳﻜﻮﻥ ﺣﺠﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ‪ ،‬ﺑﻴﻨﻤﺎ ﻭﺟﺪ ﻋﻠﻤـﺎﺀ ﻣـﺸﻬﻮﺭﻭﻥ‬ ‫ﺁﺧﺮﻭﻥ ﻳﻜﺘﺒﻮﻥ ﰲ ﻛﺘﺒﻬﻢ ﻭﻳﻘﻮﻟﻮﻥ‪ :‬ﺇﻥ ﺧﱪ ﺍﻵﺣﺎﺩ ﻳﻜﻮﻥ ﺣﺠﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﻭﻳﻘﻮﻟﻮﻥ‪ :‬ﺇﻥ ﻣﻨﻜﺮﻩ‬ ‫ﻛﺎﻓﺮ‪ .‬ﻓﻼ ﺷﻚ ﺃﻥ ﻫﺬﺍ ﺍﻻﺧﺘﻼﻑ ﻳﺸﻮﺵ ﺃﻓﻜﺎﺭ ﻋﻮﺍﻡ ﺍﻟﻨﺎﺱ‪ .‬ﻣﻦ ﻫﻨﺎ ﺗﻈﻬﺮ ﺃﳘﻴﺔ ﲝﺚ ﻫﺬﻩ ﺍﳌﺴﺎﻟﺔ‬ ‫ﲝﺜﺎ ﺩﻗﻴﻘﺎ ﻟﺘﻌﺮﻑ ﺁﺭﺍﺅﻫﻢ ﻭﺃﺩﻟﺘﻬﻢ ﻭﻭﺟﻬﺔ ﻧﻈﺮﻫﻢ‪ .‬ﻓﺎﻟﻜﺎﺗﺐ ﻣﻊ ﺍﻻﻋﺘﺮﺍﻑ ﺑﻌﻠﻤﻪ ﺍﶈﺪﻭﺩ ﻳﺴﺄﻝ ﺍﷲ‬ ‫ﺃﻥ ﻳﻮﻓﻘﻪ ﰲ ﻛﺘﺎﺑﺘﻪ ﳍﺬﺍ ﺍﳌﻮﺿﻮﻉ ﺍﳋﻄﲑ ﺑﺎﻟﺮﺟﻮﻉ ﺇﱃ ﻣﺎ ﻛﺘﺒﻪ ﺍﻟﻌﻠﻤﺎﺀ ﻗﺪﳝﺎ ﻭﺣﺪﻳﺜﺎ ﺧﺼﻮﺻﺎ ﰲ‬ ‫ﻛﺘﺐ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ ،‬ﻭﺃﺻﻮﻝ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﻋﻠﻢ ﺍﻟﻜﻼﻡ‪ ،‬ﻭﻛﺘﺐ ﺍﳊﺪﻳﺚ ﻭﺷﺮﻭﺣﻬﺎ ﻭﻏﲑ ﺫﻟﻚ ﳑﺎ ﻟـﻪ‬ ‫ﻋﻼﻗﺔ ﺑﺎﳌﻮﺿﻮﻉ‪.‬‬ ‫ﺑﻌﺪ ﻋﺮﺽ ﺁﺭﺍﺋﻬﻢ ﻭﺣﺠﺘﻬﻢ‪ ،‬ﺍﻟﻜﺎﺗﺐ ﻳﺮﺟﺢ ﺃﻥ ﺧﱪ ﺍﻵﺣﺎﺩ ﻳﻜﻮﻥ ﺣﺠﺔ ﰲ ﻓﺮﻭﻉ ﺍﻟﻌﻘﻴـﺪﺓ‪،‬‬ ‫ﻭﻣﻊ ﺫﻟﻚ ﻓﻤﻨﻜﺮﻩ ﻟﻴﺲ ﺑﻜﺎﻓﺮ ﻭﻟﻜﻦ ﻣﺒﺘﺪﻉ‪ .‬ﻭﺃﻣﺎ ﺃﺻﻮﻝ ﺍﻟﻌﻘﻴﺪﺓ ﻓﻬﻲ ﺍﻟﱵ ﺗﻔـﺼﻞ ﺑـﲔ ﺍﻟﻜﻔـﺮ‬ ‫ﻭﺍﻹﳝﺎﻥ ﻓﻄﺮﻳﻖ ﺛﺒﻮ‪‬ﺎ ﻻ ﺑﺪ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﺼﺮﳛﺔ ﺃﻭ ﻣﻦ ﺍﻵﺣﺎﺩﻳﺚ ﺍﳌﺘﻮﺍﺗﺮﺓ ﺍﻟﺼﺮﳛﺔ ﻭﻗـﺪ‬ ‫ﺃﲨﻊ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﺗﻮﺍﺗﺮﻫﺎ‪.‬‬ ‫ﻣﻘﺪﻣﺔ‬ ‫ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﺑﲔ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﻫﻞ ﺧﱪ ﺍﻵﺣﺎﺩ ﻳﺼﻠﺢ ﺃﻥ ﻳﻜﻮﻥ ﺣﺠﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ‬ ‫ﺃﻡ ﻻ؟ ﻓﻬﺬﺍ ﻳﺆﺩﻱ ﺇﱃ ﺍﻟﺘﺸﻜﻴﻚ ﻭﺍﻟﺘﺸﻮﻳﺶ ﻋﻠﻰ ﺍﻟﻘﺎﺭﺉ ﻻ ﺳﻴﻤﺎ ﺇﺫﺍ ﻛﺎﻥ ﻟﻴﺲ ﻟﺪﻳﻪ ﺃﺳﺎﺱ ﻗـﻮﻱ‬ ‫ﰲ ﺍﳌﺒﺎﺩﺉ ﺍﻹﺳﻼﻣﻴﺔ ﺧﺼﻮﺻﺎ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻟﻌﻘﻴﺪﺓ‪ .‬ﻛﻴﻒ ﻻ‪ ،‬ﺣﻴﻨﻤﺎ ﻳﻘﺮﺃ ﺍﻟﻘﺎﺭﺉ ﻛﺘﺎﺑﺎ ﻣﺎ ﻳﺬﻛﺮ ﻓﻴﻪ‬ ‫ﺃﻥ ﺁﺣﺎﺩﻳﺚ ﺍﻵﺣﺎﺩ ﻟﻴﺴﺖ ﲝﺠﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ‪ ،‬ﺑﻴﻨﻤﺎ ﻳﻘﺮﺃ ﰲ ﻛﺘﺎﺏ ﺁﺧﺮ ﺫﻛﺮ ﻓﻴﻪ ﺃﻥ ﺃﺣﺎﺩﻳﺚ ﺍﻵﺣﺎﺩ‬ ‫ﺣﺠﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺑﻞ ﻳﺬﻛﺮ ﻓﻴﻪ ﻛﺬﻟﻚ ﺃﻥ ﻣﻨﻜﺮﻫﺎ ﻛﺎﻓﺮ‪ .‬ﺃﻟـﻴﺲ ﻫـﺬﺍ ﻳـﺆﺩﻱ ﺇﱃ ﺍﻟﺘـﺸﻜﻴﻚ‬ ‫ﻭﺍﻟﺘﺸﻮﻳﻪ؟ ﻓﻜﻴﻒ ﺗﻜﺘﺐ ﰲ ﻛﺘﺐ ﻹﻫﻞ ﲨﺎﻋﺔ ﻭﺍﺣﺪﺓ ﳍﺎ ﻋﻼﻗﺔ ﺑﺎﻟﻌﻘﻴﺪﺓ ﺍﻷﻗﻮﺍﻝ ﺍﳌ‪‬ﺘَﻀﺎﺭﺑﺔ؟ ﻓﻤﻦ‬ ‫ﺑﺎﺏ ﺃﻭﱃ ﻟﻮ ﻛﺎﻧﺖ ﺍﻟﻜﺘﺐ ﺑﲔ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﻣﻊ ﲨﺎﻋﺎﺕ ﺃﺧﺮﻯ ﻣﻦ ﺍﳉﻤﺎﻋﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬ ‫ﻣﻦ ﻫﻨﺎ ﺃﺭﻯ ﺃﳘﻴﺔ ﻛﺘﺎﺑﺔ ﻫﺬﻩ ﺍﳌﻘﺎﻟﺔ‪ ،‬ﻟﻌﻞ ﺍﻟﻘﺎﺭﺉ ﻳﻌﻠﻢ ﻣﺎ ﻫﻮ ﺳﺒﺐ ﺍﻻﺧـﺘﻼﻑ؟ ﻭﻫـﻞ ﻫـﺬﺍ‬ ‫ﺍﻻﺧﺘﻼﻑ ﺣﻘﻴﻘﻲ ﺃﻡ ﻇﺎﻫﺮﻱ ﻓﻘﻂ؟ ﻓﻤﺎ ﻣﻮﻗﻔﻨﺎ ﻣﻦ ﺫﻟﻚ؟‬

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‫ﺗﻌﺮﻳﻒ ﺧﱪ ﺍﻵﺣﺎﺩ‬ ‫ﺧﱪ ﺍﻟﻮﺍﺣﺪ ﻫﻮ ﻣﺎ ﱂ ﻳﻮﺟﺪ ﻓﻴﻪ ﺷﺮﻭﻁ ﺍﳌﺘﻮﺍﺗﺮ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﺍﻟﺮﺍﻭﻱ ﻟﻪ ﻭﺍﺣﺪﺍ ﺃﻭ ﺃﻛﺜﺮ )ﺍﻟﻘﺎﲰﻲ‬ ‫‪ .(147 ،1961‬ﻭﻫﻮ ﻳﻨﻘﺴﻢ ﺇﱃ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ‪.‬‬ ‫ﺍﻷﻭﻝ ﺍﻟﻐﺮﻳﺐ ﻭﻫﻮ ﻣﺎ ﺗﻔﺮﺩ ﺑﺮﻭﺍﻳﺘﻪ ﺷﺨﺺ ﻭﺍﺣﺪ ﰲ ﺃﻱ ﻣﻮﺿﻊ ﻭﻗﻊ ﺍﻟﺘﻔﺮﺩ ﺑﻪ ﻣﻦ ﺍﻟﺴﻨﺪ‪) .‬ﺍﺑﻦ‬ ‫ﺣﺠﺮ ‪(6 ،1934‬‬ ‫ﺍﻟﺜﺎﱐ ﺍﻟﻌﺰﻳﺰ ﻛﻤﺎ ﻗﺎﻝ ﳏﻤﺪ ﻋﺠﺎﺝ ﺍﳋﻄﻴﺐ ﻭﻫﻮ ﻣﺎ ﺍﻧﻔﺮﺩ ﺑﺮﻭﺍﻳﺘﻪ ﻋﻦ ﺭﺍﻭﻳﻪ ﺍﺛﻨﺎﻥ ﻓﻼ ﻳـﺮﻭﻱ‬ ‫ﺃﻗﻞ ﻣﻦ ﺍﺛﻨﲔ ﻋﻦ ﺍﺛﻨﲔ )ﺍﳋﻄﻴﺐ ‪ ،363 ،1975‬ﺍﺑﻦ ﺣﺠﺮ ‪(5 ،1934‬‬ ‫ﺍﻟﺜﺎﻟﺚ ﺍﳌﺸﻬﻮﺭ ﻭﻫﻮ ﻣﺎ ﺭﻭﺍﻩ ﺛﻼﺛﺔ ﻓﺄﻛﺜﺮ ﻭﱂ ﻳﺼﻞ ﺇﱃ ﺣﺪ ﺍﻟﺘﻮﺍﺗﺮ )ﺍﻟـﺴﻴﻮﻃﻲ ‪:2 ،1966‬‬ ‫‪(181‬‬ ‫ﻭﻣﻦ ﺍﻷﺻﻮﻟﻴﲔ ﻣﻦ ﻳﻘﻮﻝ ﺑﺄﻥ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﺁﺣﺎﺩ ﰲ ﺃﺻﻠﻪ ﰒ ﺍﻧﺘﺸﺮ ﻓﺼﺎﺭ ﻳﻨﻘﻠﻪ ﻗﻮﻡ ﻻ‬ ‫ﻳﺘﻮﻫﻢ ﺗﻮﺍﻃﺆﻫﻢ ﻋﻠﻰ ﺍﻟﻜﺬﺏ ﻭﻫﻢ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﱐ ﻭﺍﻟﺜﺎﻟﺚ ﺑﻌﺪ ﺍﻟﺼﺤﺎﺑﺔ ﻭﻣﻦ ﺑﻌﺪﻫﻢ ﻭﺃﻭﻟﺌﻚ ﻗـﻮﻡ‬ ‫ﺛﻘﺎﺕ ﺃﺋﻤﺔ ﻻ ﻳﺘﻬﻤﻮﻥ ﻓﺼﺎﺭ ﺑﺸﻬﺎﺩ‪‬ﻢ ﻭ ﺗﺼﺪﻳﻘﻬﻢ ﲟﱰﻟﺔ ﺍﳌﺘﻮﺍﺗﺮ ﺣﺠﺔ ﻣﻦ ﺣﺠﺞ ﺍﷲ )ﺍﻟﺒـﺰﺩﻭﻱ‬ ‫‪ (368 :2 ،51308‬ﻭﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻟﺴﻨﺔ ﻳﺴﻤﻰ ﺍﻟﺴﻨﺔ ﺍﳌﺸﻬﻮﺭﺓ ﻋﻨﺪﻫﻢ‪ ،‬ﻭﻫﻲ ﺗﻔﻴﺪ ﺍﻟﻄﻤﺄﻧﻴﻨﺔ‬ ‫ﻭﺍﻟﻈﻦ ﺍﻟﻘﺮﻳﺐ ﺇﱃ ﺍﻟﻴﻘﲔ ﻭﻳﻔﺴﻖ ﺟﺎﺣﺪﻫﺎ )ﺍﻟﺰﺣﻴﻠﻲ ‪ ،454-453 :1 ،1986‬ﻋﺒﺪ ﺍﻟﻜـﺮﱘ‬ ‫ﺯﻳﺪﺍﻥ ‪ .(173 ،1993‬ﻭﺃﻣﺎ ﺍﻵﺣﺎﺩ ﻋﻨﺪﻫﻢ ﻓﻬﻮ ﺩﻭﻥ ﺍﳌﺸﻬﻮﺭ ﻭﺍﳌﺘﻮﺍﺗﺮ ﰲ ﺍﻟﻌﺼﻮﺭ ﺍﻟﺜﻼﺛﺔ ﺍﻷﻭﱃ‬ ‫ﻓﻬﻲ ﺗﻔﻴﺪ ﺍﻟﻈﻦ ﻻ ﺍﻟﻴﻘﲔ ﻭﻻ ﺍﻟﻄﻤﺄﻧﻴﻨﺔ ﻭﳚـﺐ ﺍﻟﻌﻤـﻞ ‪‬ـﺎ ﻻ ﺍﻻﻋﺘﻘـﺎﺩ ﻟﻠـﺸﻚ ﰲ ﺛﺒﻮ‪‬ـﺎ‬ ‫)ﺍﻟﺰﺣﻴﻠﻲ‪ (1986،455:1‬ﻭﺃﻣﺎ ﺍﳌﺘﻮﺍﺗﺮ ﻓﻬﻮ ﻳﻮﺟﺐ ﻋﻠﻢ ﺍﻟﻴﻘﲔ ﺿﺮﻭﺭﺓ ﲟﱰﻟﺔ ﺍﻟﻌﻴـﺎﻥ ﺑﺎﻟﺒـﺼﺮ‬ ‫ﻭﺍﻟﺴﻤﻊ ﺑﺎﻷﺫﻥ ﻭﺿﻌﺎ ﻭﲢﻘﻴﻘﺎ ﻓﺼﺎﺭ ﻣﻨﻜﺮ ﺍﳌﺘﻮﺍﺗﺮ ﻭﺧﺎﻟﻔﻪ ﻛﺎﻓﺮﺍ )ﺍﻟﺒﺰﺩﻭﻱ ‪- 362 :2 ،1308‬‬ ‫‪ (367‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﺍﳌﺘﻮﺍﺗﺮ ﺍﳌﻔﻴﺪ ﺍﻟﻌﻠﻢ ﺍﻟﻴﻘﻴﲏ‪ .‬ﻭﺍﻟﻴﻘﲔ ﻫﻮ ﺍﻻﻋﺘﻘﺎﺩ ﺍﳉـﺎﺯﻡ ﺍﳌﻄـﺎﺑﻖ )ﺍﺑـﻦ‬ ‫ﺣﺠﺮ‪ (4 ،1934‬ﻭﻫﻨﺎﻙ ﺃﻳﻀﺎ ﻣﻦ ﻳﻘﻮﻝ ﺑﻮﺟﻮﺩ ﺍﻟﺘﻮﺳﻂ ﺑـﲔ ﺍﻟﺘـﻮﺍﺗﺮ ﻭﺍﻵﺣـﺎﺩ ﻭﻳـﺴﻤﻰ‬ ‫ﺑﺎﳌﺴﺘﻔﻴﺾ ﺇﻻ ﺃﻥ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﳋﱪ ﻣﻮﺟﺐ ﻟﻠﻌﻤﻞ ﻭﺍﻟﻌﻠﻢ ﺍﳌﻜﺘﺴﺐ )ﺍﻟﺒﻐﺪﺍﺩﻱ ‪-12 ،1928‬‬ ‫‪ (13‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ ﺃﻧﻪ ﻳﻘﺘﻀﻲ ﺍﻟﻌﻠﻢ ﻧﻈﺮﺍ ﻭﺍﳌﺘﻮﺍﺗﺮ ﻳﻘﺘﻀﻴﻪ ﺿﺮﻭﺭﺓ )ﺍﻟـﺴﺒﻜﻲ ﻭ ﺍﺑـﻦ ﺍﻟـﺴﺒﻜﻲ‬ ‫‪(300 ،1984‬‬ ‫ﳑﺎ ﺗﻘﺪﻡ ﺍﺗﻀﺢ ﺃﻥ ﺣﺪﻳﺚ ﺍﻵﺣﺎﺩ ﻫﻮ ﺇﻣﺎ ﻏﺮﻳﺐ ﻭﺇﻣﺎ ﻋﺰﻳﺰ ﻭﺇﻣﺎ ﻣﺸﻬﻮﺭ‪ .‬ﻓﻐﲑ ﺍﻵﺣـﺎﺩ ﻫـﻮ‬ ‫ﺍﳌﺘﻮﺍﺗﺮ ﺇﻻ ﺃﻥ ﻛﺜﲑﺍ ﻣﻦ ﺍﻷﺻﻮﻟﲔ ﺭﺃﻭﺍ ﺃﻥ ﺍﳊﺪﻳﺚ ﺇﻣﺎ ﻣﺘﻮﺍﺗﺮ ﻭﺇﻣﺎ ﻣﺸﻬﻮﺭ ﻭﺇﻣﺎ ﺁﺣﺎﺩ‪ .‬ﻓﺎﻵﺣـﺎﺩ‬ ‫ﻏﲑ ﺍﳌﺸﻬﻮﺭ ﻭﻏﲑ ﺍﳌﺘﻮﺍﺗﺮ‪ .‬ﻭﻫﻨﺎﻙ ﺃﻳﻀﺎ ﻣﻦ ﻗﺎﻝ ﺑﺎﻟﺘﻮﺳﻂ ﺑﲔ ﺍﳌﺘﻮﺍﺗﺮ ﻭﺍﻵﺣﺎﺩ ﻭﻫﻮ ﺍﳌﺴﺘﻔﻴﺾ‪.‬‬ ‫ﺗﻌﺮﻳﻒ ﺍﻟﻌﻘﻴﺪﺓ‬ ‫ﻭﻗﺪ ﻧﻘﻞ ﺍﻟﺪﻛﺘﻮﺭ ﳏﻤﻮﺩ ﺍﳋﺎﻟﺪﻱ ﺁﺭﺍﺀ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﻣﻌﲎ ﺍﻟﻌﻘﻴﺪﺓ‪ .‬ﻣﻨﻬﺎ‪:‬‬ ‫ﺑﻠﻮﻍ ﺍﻟﺸﻌﻮﺭ ﺑﺎﻟﺸﻴﺊ ﺇﱃ ﺣﺪ ﻳﺼﺒﺢ ﳏﺮﻛﺎ ﻟﻌﻮﺍﻃﻔﻨﺎ ﻭ ﻣﻮﺟﻬﺎ ﻟﺴﻠﻮﻛﻨﺎ‪ .‬ﻭﻫﺬﺍ ﺗﻌﺮﻳﻒ ﺍﻟﻌﻘﻴﺪﺓ‬ ‫ﻟﻠﺸﻴﺦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺣﻨﺒﻜﺔ‪.‬‬

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‫ﺍﻟﺘﺼﺪﻳﻖ ﻫﻮ ﺍﻻﻋﺘﺮﺍﻑ ﺍﻟﻜﺎﻣﻞ ﻣﻦ ﻏﲑ ﺗﺒﺪﻳﻞ ﺃﻭ ﻧﻘﺺ ﺑﺎﻟﻌﻘﻴﺪﺓ ﻭﺍﻻﺳﺘﺴﻼﻡ ﺍﻟﻴﻘـﻴﲏ ﳉﻤﻴـﻊ‬ ‫ﺃﺭﻛﺎﻥ ﺍﻹﺳﻼﻡ‪ .‬ﻫﺬﺍ ﺗﻌﺮﻳﻒ ﺍﻟﻌﻘﻴﺪﺓ ﻟﻠﺪﻛﺘﻮﺭ ﳏﻤﺪ ﺳﻌﻴﺪ ﺍﻟﺒﻮﻃﻲ‪.‬‬ ‫ﺍﻟﻌﻬﺪ ﺍﳌﺸﺪﻭﺩ ﻭﺍﻟﻌﺮﻭﺓ ﺍﻟﻮﺛﻘﻰ ﰲ ﺍﻟﻘﻠﺐ ﻭﺍﻟﺮﺍﺳﺨﺔ ﰲ ﺍﻷﻋﻤﺎﻕ‪ .‬ﻫﺬﺍ ﺗﻌﺮﻳﻒ ﺍﻟﻌﻘﻴﺪﺓ ﻟﻠﺪﻛﺘﻮﺭ‬ ‫ﻋﺒﺪﺍﷲ ﻋﺰﺍﻡ‪.‬‬ ‫ﺗﺼﺪﻳﻖ ﺍﻟﻘﻠﺐ ﺑﺎﷲ ﻭﺭﺳﻮﻟﻪ‪ .‬ﻫﺬﺍ ﺗﻌﺮﻳﻒ ﺍﻟﻌﻘﻴﺪﺓ ﻟﻠﺪﻛﺘﻮﺭ ﻳﻮﺳﻒ ﺍﻟﻘﺮﺿﺎﻭﻱ‪.‬‬ ‫ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﺗﺼﺪﻕ ‪‬ﺎ ﺍﻟﻨﻔﻮﺱ ﻭﺗﻄﻤﺌﻦ ﺇﻟﻴﻬﺎ ﺍﻟﻘﻠﻮﺏ ﻭﺗﻜﻮﻥ ﻳﻘﻴﻨﺎ ﻋﻨﺪ ﺃﺻﺤﺎ‪‬ﺎ ﻵ ﳝﺎﺯﺟﻬـﺎ‬ ‫ﺭﻳﺐ ﻭﻻ ﳜﺎﻟﻄﻬﺎ ﺷﻚ‪ .‬ﻫﺬﺍ ﺗﻌﺮﻳﻒ ﺍﻟﻌﻘﻴﺪﺓ ﻟﻠﺪﻛﺘﻮﺭ ﻋﻤﺮ ﺳﻠﻴﻤﺎﻥ ﺍﻷﺷﻘﺮ‪.‬‬ ‫ﰒ ﺃﺗﻰ ﺍﻟﺪﻛﺘﻮﺭ ﳏﻤﻮﺩ ﺍﳋﺎﻟﺪﻱ ﺑﺘﻌﺮﻳﻒ ﺍﻟﻌﻘﻴﺪﺓ ﻣﻦ ﻋﻨﺪﻩ ﻫﻮ ﺑﻘﻮﻟﻪ‪ :‬ﺍﻟﻌﻘﻴـﺪﺓ ﻫـﻲ ﺍﻹﳝـﺎﻥ‬ ‫ﻭﺍﻹﳝﺎﻥ ﻫﻮ ﺍﻟﺘﺼﺪﻳﻖ ﺍﳉﺎﺯﻡ ﺍﳌﻄﺎﺑﻖ ﻟﻠﻮﺍﻗﻊ ﺍﻟﻨﺎﺷﻰﺀ ﻋﻦ ﺩﻟﻴﻞ‪) .‬ﺍﳋﺎﻟﺪﻱ ﺑـﺪﻭﻥ ﺍﻟﺘـﺎﺭﻳﺦ‪- 16 ،‬‬ ‫‪(17‬‬ ‫ﰒ ﻗﺎﻝ ﺍﻟﺪﻛﺘﻮﺭ ﺍﳋﺎﻟﺪﻱ‪ :‬ﺇﻥ ﺍﻟﺸﺎﺋﻊ ﺍﻃﻼﻕ ﺍﻟﺪﻳﻦ ﻭﻋﻠﻢ ﺍﻟﺘﻮﺣﻴﺪ ﻭﻋﻠﻢ ﺍﻟﻌﻘﺎﺋﺪ ﻋﻠﻰ ﻣـﺴﺎﺋﻞ‬ ‫ﺍﻹﳝﺎﻥ ﺑﺎﷲ ﺗﻌﺎﱃ ﻭﻣﻼﺋﻜﺘﻪ ﻭﺭﺳﻠﻪ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻭﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ ﻭﺍﳍﺪﻯ ﻭﺍﻟﻀﻼﻝ ﻭﻏﲑ ﺫﻟﻚ ﳑﺎ ﻟﻪ‬ ‫ﻋﻼﻗﺔ ﲟﺎ ﻃﻠﺐ ﺍﻹﺳﻼﻡ ﺍﻹﳝﺎﻥ ﺑﻪ )ﺍﳋﺎﻟﺪﻱ ﺑﺪﻭﻥ ﺍﻟﺘﺎﺭﻳﺦ‪(20 ،‬‬ ‫ﻗﺎﻝ ﺍﻹﳚﻲ‪ :‬ﺍﳌﺮﺍﺩ ﺑﺎﻟﻌﻘﺎﺋﺪ ﻣﺎ ﻳﻘﺼﺪ ﻓﻴﻪ ﻧﻔﺲ ﺍﻹﻋﺘﻘﺎﺩ ﺩﻭﻥ ﺍﻟﻌﻤﻞ )ﻣﺼﻄﻔﻰ ﻋﺒﺪ ﺍﻟﺮﺍﺯﻕ ﺑﺪﻭﻥ‬ ‫ﺍﻟﺘﺎﺭﻳﺦ‪(261 ،‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﺘﻔﺘﺎﺯﱐ‪ :‬ﺍﻟﻌﻠﻢ ﺍﳌﺘﻌﻠﻖ ﺑﺎﻷﺣﻜﺎﻡ ﺍﻟﻔﺮﻋﻴﺔ ﺍﻱ ﺍﻟﻌﻤﻠﻴﺔ ﻳﺴﻤﻰ ﻋﻠﻢ ﺍﻟـﺸﺮﺍﺋﻊ ﻭﺍﻷﺣﻜـﺎﻡ‪،‬‬ ‫ﻭﺑﺎﻷﺣﻜﺎﻡ ﺍﻷﺻﻠﻴﺔ ﺃﻯ ﺍﻻﻋﺘﻘﺎﺩﻳﺔ ﻳﺴﻤﻰ ﻋﻠﻢ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﺼﻔﺎﺕ‪) .‬ﻣﺼﻄﻔﻰ ﻋﺒـﺪﺍﻟﺮﺯﺍﻕ ﺑـﺪﻭﻥ‬ ‫ﺍﻟﺘﺎﺭﻳﺦ ‪ (265‬ﺍﻟﺘﻔﺘﺎﺯﺍﱐ ﻭﺇﻥ ﱂ ﻳﻌﺮﻑ ﺍﻟﻌﻘﻴﺪﺓ ﺇﻻ ﺃﻧﻪ ﻳﻔﻬﻢ ﻣﻦ ﻛﻼﻣﻪ ﺃﻥ ﲝﺚ ﺍﻟﻌﻘﻴﺪﺓ ﻫﻮ ﻋﻠـﻢ‬ ‫ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﺼﻔﺎﺕ ﻭ ﻟﻴﺲ ﺍﻷﺣﻜﺎﻡ ﺍﻟﻌﻤﻠﻴﺔ‪.‬‬ ‫ﳑﺎ ﺗﻘﺪﻡ ﺍﺗﻀﺢ ﺃﻥ ﺍﻟﻌﻘﻴﺪﺓ ﻫﻲ ﺍﻟﺘﺼﺪﻳﻖ ﺍﳉﺎﺯﻡ ﺍﳌﻄﺎﺑﻖ ﻟﻠﻮﺍﻗﻊ ﺍﻟﻨﺎﺷﺊ ﻋـﻦ ﺍﻟـﺪﻟﻴﻞ ﺍﺍﻟﻘـﺎﻃﻊ‬ ‫ﺍﻟﺼﺮﻳﺢ ﺇﻻ ﺃﻥ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﻻ ﻳﻘﻴﺪﻭﻥ ﺍﻟﺘﺼﺪﻳﻖ ﺑﺎﳉﺰﻡ ﺑﻞ ﻳﻜﻔﻲ ﺍﻟﺘﺼﺪﻳﻖ ﻓﻘﻂ ﻛﻤﺎ ﰲ ﺗﻌﺮﻳـﻒ‬ ‫ﺍﻟﻘﺮﺿﺎﻭﻱ ﻭﻫﻲ ﺗﺘﻌﻠﻖ ﺑﺎﻻﻋﺘﻘﺎﺩ ﻭﻻ ﺗﺘﻌﻠﻖ ﺑﺎﻷﺣﻜﺎﻡ ﺍﻟﻌﻤﻠﻴﺔ‪.‬‬ ‫ﺇﻓﺎﺩﺓ ﺧﱪ ﺍﻵﺣﺎﺩ‬ ‫ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺇﻓﺎﺩﺓ ﺧﱪ ﺍﻵﺣﺎﺩ ﻭﳝﻜﻦ ﺗﻘﺴﻴﻢ ﺁﺭﺁﺋﻬﻢ ﺇﱄ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ‪.‬‬ ‫ﺍﻟﺮﺃﻱ ﺍﻷﻭﻝ‪ :‬ﺃﻧﻪ ﻻ ﻳﻔﻴﺪ ﺍﻟﻌﻠﻢ ﻣﻄﻠﻘﺎ ﺳﻮﺍﺀ ﺑﻘﺮﻳﻨﺔ ﺃﻡ ﻻ‪.‬‬ ‫ﺍﻟﺮﺃﻱ ﺍﻟﺜﺎﱐ‪ :‬ﺃﻧﻪ ﻳﻔﻴﺪ ﺍﻟﻌﻠﻢ ﻣﻄﻠﻘﺎ ﻭﻟﻮ ﻣﻦ ﻏﲑ ﻗﺮﻳﻨﺔ‪.‬‬ ‫ﺍﻟﺮﺃﻱ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻧﻪ ﻳﻔﻴﺪ ﺍﻟﻌﻠﻢ ﺇﺫﺍ ﺍﺣﺘﻔﺖ ﺑﻪ ﺍﻟﻘﺮﺍﺋﻦ )ﺍﶈﻠـﻰ‪ ،‬ﺑـﺪﻭﻥ ﺍﻟﺘـﺎﺭﻳﺦ‪،130 :2 ،‬‬ ‫ﺍﻷﻧﺼﺎﺭﻱ‪ 1332 ،‬ﻩ‪ ،121 :2 ،‬ﺍﻟﻔﺘﻮﺣﻲ ‪ ،349 ،348 :2 ،1993‬ﺍﳌﻄﻴﻌـﻲ ‪:3 ،1345‬‬ ‫‪(717‬‬ ‫ﻭﺑﻌﺪ ﻋﺮﺽ ﺗﻘﺴﻴﻢ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺈﻓﺎﺩﺓ ﺧﱪ ﺍﻵﺣﺎﺩ‪ ،‬ﻳﻬﻤﲏ ﻫﻨـﺎ ﺃﻥ ﺃﻭﺿـﺢ ﺁﺭﺁﺀﻫـﻢ‬ ‫ﺑﺎﻟﺘﻔﺼﻴﻞ‪.‬‬

‫ﻫﺪﻯ ﺑﻦ ﳏﺴﻦ ‪161 -‬‬

‫ﺍﻟﺮﺃﻱ ﺍﻷﻭﻝ ﺃﻥ ﺧﱪ ﺍﻵﺣﺎﺩ ﻻ ﻳﻔﻴﺪ ﺍﻟﻌﻠﻢ‬ ‫ﻭﳑﻦ ﺫﻫﺐ ﺇﱃ ﻫﺬﺍ ﺍﳌﺬﻫﺐ ﺃﺑﻮ ﺣﻨﻴﻔﺔ‪ ،‬ﻭﻫﻮ ﻣﺬﻫﺐ ﲨﻬـﻮﺭ ﺍﻷﺻـﻮﻟﻴﲔ‪) .‬ﺍﻷﻧـﺼﺎﺭﻱ‪،‬‬ ‫‪ ،121 :2 ،1324‬ﺍﺑﻦ ﺍﻟﺴﺒﻜﻲ ﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ‪ (130 :2 ،‬ﻭﻫﻮ ﻣﺬﻫﺐ ﲨﻬﻮﺭ ﺍﳌﺘﻜﻠﻤﲔ ﻭﺃﻛﺜﺮ‬ ‫ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻭﲨﻠﺔ ﺍﻟﻔﻘﻬﺎﺀ‪ ،‬ﻭﻗﺎﻟﻮﺍ ﺇﻧﻪ ﻻ ﻳﻔﻴﺪ ﺍﻟﻌﻠﻢ ﻭﺇﳕﺎ ﻳﻔﻴﺪ ﺍﻟﻌﻤﻞ )ﺍﻟﺒﺰﺩﻭﻱ‪ ،‬ﺍﻟﺒﺨﺎﺭﻱ ‪.1308‬‬ ‫‪ ،370 :2‬ﺍﻟﻘﺮﺿﺎﻭﻱ ‪(91 ،1997‬‬ ‫ﻭﳑﻦ ﺫﻫﺐ ﺇﱃ ﻫﺬﺍ ﺍﳌﺬﻫﺐ ﺃﻳﻀﺎ ﺍﺑﻦ ﻋﻘﻴﻞ ﻭﺍﺑﻦ ﺍﳉﻮﺯﻱ ﻭﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺒـﺎﻗﻼﱐ ﻭﺃﺑـﻮ‬ ‫ﺣﺎﻣﺪ ﻭﺍﺑﻦ ﺑﺮﻫﺎﻥ ﻭﺍﻟﻔﺨﺮﺍﻟﺮﺍﺯﻱ ﻭﺍﻵﻣﺪﻱ ﻭﻏﲑﻫﻢ )ﺍﻟﻔﺘﻮﺣﻲ ‪،1993‬‬

‫‪(351 :2‬‬

‫ﻗﺎﻝ ﺍﻟﺒﻴﻀﺎﻭﻱ‪ :‬ﻓﻴﻤﺎ ﻇﻦ ﺻﺪﻗﻪ ﻭﻫﻮ ﺧﱪ ﺍﻟﻌﺪﻝ ﺍﻟﻮﺍﺣـﺪ )ﺍﻟﺒﻴـﻀﺎﻭﻱ ‪(711 :3 ،1345‬‬ ‫ﻳﺘﻀﺢ ﻣﻦ ﻗﻮﻝ ﺍﻟﺒﻴﻀﺎﻭﻱ ﻫﺬﺍ ﺑﺄﻥ ﺧﱪ ﺍﻟﻮﺍﺣﺪ ﻳﻔﻴﺪ ﺍﻟﻈﻦ‪.‬‬

‫ﻭﻗﺎﻝ ﺍﻷﺳﻨﻮﻱ‪ :‬ﺃﻥ ﻳﺘﺮﺟﺢ ﺍﺣﺘﻤﺎﻝ ﺻﺪﻗﻪ ﻛﺨﱪ ﺍﻟﻌﺪﻝ )ﺍﻷﺳﻨﻮﻱ ‪(717 :3 ،1345‬‬ ‫ﻭﺍﻟﺬﻱ ﻳﺘﺮﺟﺢ ﺍﺣﺘﻤﺎﻝ ﺻﺪﻗﻪ ﻫﻮ ﻳﻔﻴﺪ ﺍﻟﻈﻦ ﻻ ﺍﻟﻴﻘﲔ‪.‬‬ ‫ﻗﺎﻝ ﺍﻷﺳﻨﻮﻱ‪ :‬ﻭﺃﻣﺎ ﺍﻟﺴﻨﺔ ﻓﺎﻵﺣﺎﺩ ﻣﻨﻬﺎ ﻻ ﺗﻔﻴﺪ ﺇﻻ ﺍﻟﻈﻦ‪ .‬ﻭﻗﺎﻝ ﺍﻟﺒﺰﺩﻭﻱ ﺗﻔﺮﻳﻌﺎ ﻋﻠﻰ ﺃﻥ‬ ‫ﺧﱪ ﺍﻵﺣﺎﺩ ﻻ ﻳﻔﻴﺪ ﺍﻟﻌﻠﻢ‪ :‬ﺧﱪ ﺍﻟﻮﺍﺣﺪ ﳌﺎ ﱂ ﻳﻔﺪ ﺍﻟﻴﻘﲔ ﻻ ﻳﻜﻮﻥ ﺣﺠـﺔ ﻓﻴﻤـﺎ ﻳﺮﺟـﻊ ﺇﱃ‬ ‫ﺍﻻﻋﺘﻘﺎﺩ ﻷﻧﻪ ﻣﺒﲏ ﻋﻠﻰ ﺍﻟﻴﻘﲔ ﻭﺇﳕﺎ ﻛﺎﻥ ﺣﺠﺔ ﻓﻴﻤﺎ ﻗﺼﺪ ﻓﻴﻪ ﺍﻟﻌﻠﻢ )ﺷﻠﺘﻮﺕ ﺑﺪﻭﻥ ﺗـﺎﺭﻳﺦ‪،‬‬ ‫‪(75‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﻐﺰﺍﱄ‪ :‬ﺧﱪ ﺍﻟﻮﺍﺣﺪ ﻻ ﻳﻔﻴﺪ ﺍﻟﻌﻠﻢ‪ .‬ﻭﻫﻮ ﻣﻌﻠﻮﻡ ﺑﺎﻟﻀﺮﻭﺭﺓ ﻭﺇﻧﺎ ﻻ ﻧﺼﺪﻕ ﺑﺎﻟﻀﺪﻳﻦ‪،‬‬ ‫ﻭﻣﺎ ﺣﻜﻲ ﻋﻦ ﺍﶈﺪﺛﲔ ﻣﻦ ﺃﻥ ﺫﻟﻚ ﻳﻮﺟﺐ ﺍﻟﻌﻠﻢ ﻓﻠﻌﻠﻬﻢ ﺃﺭﺍﺩﻭﺍ ﺃﻧﻪ ﻳﻔﻴﺪ ﺍﻟﻌﻠـﻢ ﺑﻮﺟـﻮﺏ‬ ‫ﺍﻟﻌﻤﻞ ﺇﺫ ﻳﺴﻤﻰ ﺍﻟﻈﻦ ﻋﻠﻤﺎ‪ ،‬ﻭﳍﺬﺍ ﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻳﻮﺭﺙ ﺍﻟﻌﻠﻢ ﺍﻟﻈﺎﻫﺮ‪ ،‬ﻭﺍﻟﻌﻠﻢ ﻟﻴﺲ ﻟﻪ ﻇﺎﻫﺮ ﻭ‬ ‫ﺑﺎﻃﻦ ﻭﺇﳕﺎ ﻫﻮ ﺍﻟﻈﻦ )ﺍﻟﻐﺰﺍﱄ ‪(145 :1 ،1322‬‬ ‫ﻭﻗﺪ ﺭﺩ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﺍﺑﻦ ﺍﻟﺼﻼﺡ ﰲ ﻗﻮﻟﻪ – ﺇﻥ ﺧﱪ ﺍﻵﺣﺎﺩ ﻣﻘﻄﻮﻉ ﺑـﺼﺤﺘﻪ ﻭﺍﻟﻌﻠـﻢ‬

‫ﺍﻟﻴﻘﻴﲏ ﺍﻟﻘﻄﻌﻲ ﺣﺎﺻﻞ ﻓﻴﻪ – ﺑﻘﻮﻟﻪ‪ :‬ﻭﺧﺎﻟﻔﻪ ﺍﶈﻘﻘﻮﻥ ﻭﺍﻷﻛﺜﺮﻭﻥ ﻓﻘﺎﻟﻮﺍ‪ :‬ﻳﻔﻴﺪ ﺍﻟﻈﻦ ﻣﺎ ﱂ ﻳﺘـﻮﺍﺗﺮ‪.‬‬ ‫)ﺍﻟﻨﻮﻭﻱ ‪ (1:132 ،1997‬ﻭﻧﻘﻞ ﺍﻟﺴﻴﻮﻃﻲ ﻗﻮﻝ ﺍﻟﻨﻮﻭﻱ ﰲ ﺷﺮﺡ ﻣـﺴﻠﻢ‪ :‬ﻷﻥ ﺫﻟـﻚ ﺷـﺄﻥ‬ ‫ﺍﻵﺣﺎﺩ‪ ،‬ﻭﻻ ﻓﺮﻕ ﰲ ﺫﻟﻚ ﺑﲔ ﺍﻟﺸﻴﺨﲔ ﻭﻏﲑﳘﺎ ﻭﺗﻠﻘﻲ ﺍﻷﻣﺔ ﺑﺎﻟﻘﺒﻮﻝ ﺇﳕﺎ ﺃﻓﺎﺩ ﻭﺟﻮﺏ ﺍﻟﻌﻤﻞ ﲟـﺎ‬ ‫ﻓﻴﻬﻤﺎ ﻣﻦ ﻏﲑ ﺗﻮﻕﻑ ﻋﻠﻰ ﺍﻟﻨﻈﺮ ﻓﻴﻪ ﲞﻼﻑ ﻏﲑﳘﺎ ﻓﻼ ﻳﻌﻤﻞ ﺑﻪ ﺣﱴ ﻳﻨﻈﺮ ﻓﻴﻪ ﻭﻳﻮﺟﺪ ﻓﻴـﻪ‬

‫ﺷﺮﻭﻁ ﺍﻟﺼﺤﻴﺢ ﻭﻻ ﻳﻠﺰﻡ ﺇﲨﺎﻉ ﺍﻷﻣﺔ ﻋﻠﻰ ﺍﻟﻌﻤﻞ ﲟﺎ ﻓﻴﻬﻤﺎ ﺇﲨﺎﻋﻬﻢ ﻋﻠﻰ ﺍﻟﻘﻄﻊ ﺑﺄﻧﻪ ﻛـﻼﻡ‬ ‫ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ )ﺍﻟﺴﻴﻮﻃﻲ ‪(132 :1 ،1966‬‬

‫ﻭﻗﺎﻝ ﺍﳌﻄﻴﻌﻲ ﺗﻌﻘﻴﺒﺎ ﻋﻠﻰ ﻗﻮﻝ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺑﺄﻥ ﺧﱪ ﺍﻟﻮﺍﺣﺪ ﻳﻔﻴﺪ ﺍﻟﻌﻠﻢ ﻣﻄﻠﻘﺎ‪ :‬ﻭﻻ ﺷﻚ ﺃﻥ ﻫﺬﺍ‬ ‫ﺍﻟﻘﻮﻝ ﺑﻌﻴﺪ ﻣﻦ ﻣﺜﻞ ﻫﺬﺍ ﺍﻹﻣﺎﻡ ﻷﻧﻪ ﻣﻜﺎﺑﺮﺓ ﺧﺼﻮﺻﺎ ﻣﺎ ﻧﺴﺐ ﺍﻟﻴﻪ ﻣﻦ ﺃﻧﻪ ﻳﻔﻴﺪ ﺍﻟﻌﻠـﻢ ﻣﻄﻠﻘـﺎ‪.‬‬ ‫)ﺍﳌﻄﻴﻌﻲ ‪ 1345‬ﻩ‪ ،717 :3 ،‬ﺍﻷﻧﺼﺎﺭﻱ ‪ 1322‬ﻩ‪(121 :2 ،‬‬

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‫ﻭﻗﺎﻝ ﺍﻟﺒﺬﺩﻭﻱ‪ :‬ﺃﻣﺎ ﺩﻋﻮﻯ ﺍﻟﻴﻘﲔ ﻓﺒﺎﻃﻞ ﺑﻼ ﺷﺒﻬﺔ ﻷﻥ ﺍﻟﻌﻴﺎﻥ ﻳﺮﺩﻩ‪ ،‬ﻣﻦ ﻗﺒﻞ ﺃﻧﺎ ﻗﺪ ﺑﻴﻨـﺎ ﺃﻥ‬ ‫ﺍﳌﺸﻬﻮﺭ ﻻ ﻳﻮﺟﺐ ﻋﻠﻢ ﺍﻟﻴﻘﲔ ﻓﻬﺬﺍ ﺃﻭﱃ ﻭﻫﺬﺍ ﻷﻥ ﺧﱪ ﺍﻟﻮﺍﺣﺪ ﳏﺘﻤﻞ ﻻ ﳏﺎﻟـﺔ ﻭﻻ ﻳﻘـﲔ ﻣـﻊ‬ ‫ﺍﻻﺣﺘﻤﺎﻝ‪ ،‬ﻭﻣﻦ ﺃﻧﻜﺮ ﻫﺬﺍ ﻓﻘﺪ ﺳﻔﻪ ﻧﻔﺴﻪ ﻭﺃﺿﻞ ﻋﻘﻠﻪ )ﺍﻟﺒﺬﺩﻭﻱ ‪(376 :2 ،1308‬‬ ‫ﳑﺎ ﺫﻛﺮ ﺍﺗﻀﺢ ﺃﻥ ﻫﺆﻻﺀ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻘﺎﺋﻠﲔ ﺑﺄﻥ ﺧﱪ ﺍﻟﻮﺍﺣﺪ ﻻ ﻳﻔﻴﺪ ﺍﻟﻌﻠﻢ ﻫﻮ ﺑﺎﻟﻨﻈﺮ ﺇﱃ ﻛـﻮﻥ‬ ‫ﺍﻟﻮﺍﺣﺪ ﻣﻦ ﺍﻟﻨﺎﺱ ﻣﻬﻤﺎ ﺃﻭﰐ ﻣﻦ ﺍﻟﻌﺪﻝ ﻭﺍﻟﻀﺒﻂ ﻭﻟﻜﻦ ﺍﺣﺘﻤﺎﻝ ﺍﳋﻄﺄ ﰲ ﺧﱪﻩ ﻣـﺎ ﺯﺍﻝ ﻣﻮﺟـﻮﺩﺍ‬ ‫ﻟﺬﻟﻚ ﱂ ﻳﻜﻦ ﺧﱪﻩ ﻣﺘﻴﻘﻨﺎ‪.‬‬ ‫ﺍﻟﺮﺃﻱ ﺍﻟﺜﺎﱐ ﺃﻥ ﺧﱪ ﺍﻵﺣﺎﺩ ﻳﻔﻴﺪ ﺍﻟﻌﻠﻢ ﺳﻮﺍﺀ ﺑﻘﺮﻳﻨﺔ ﺃﻡ ﻻ‪.‬‬ ‫ﻭﳑﻦ ﺫﻫﺐ ﺇﱃ ﻫﺬﺍ ﺍﳌﺬﻫﺐ ﺍﻹﻣﺎﻡ ﺃﲪﺪ‪ ،‬ﻭﺍﳊﺎﺭﺙ ﺑﻦ ﺃﺳﺪ ﺍﶈﺎﺳﱯ‪ ،‬ﻭﺍﳊـﺴﲔ ﺑـﻦ ﻋﻠـﻲ‬ ‫ﺍﻟﻜﺮﺍﺑﻴﺴﻲ‪ ،‬ﻭﺃﺑﻮ ﺳﻠﻴﻤﺎﻥ ﺍﳋﻄﺎﰊ )ﺍﺑﻦ ﺣﺰﻡ ﺑﺪﻭﻥ ﺍﻟﺘﺎﺭﻳﺦ‪ ،107 :1،‬ﺍﺑﻦ ﻗﻴﻢ ﺍﳉﻮﺯﻳـﺔ ﺑـﺪﻭﻥ‬ ‫ﺗﺎﺭﻳﺦ ‪ ،376‬ﺍﻟﺴﺒﺎﻋﻲ ‪ (167 ،1985‬ﻭﻫﺬﺍ ﺃﻳﻀﺎ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺩﺍﻭﺩ ﺍﻟﻈﺎﻫﺮﻱ‪ ،‬ﻭﲨﻬﻮﺭ ﺍﶈﺪﺛﲔ‬ ‫ﻭﻳﻨﺴﺐ ﺇﱃ ﻋﺎﻣﺔ ﺍﻟﺴﻠﻒ )ﺍﻟﻘﺮﺿﺎﻭﻱ ‪ ،92 ،1997‬ﺍﻟﺒﺨﺎﺭﻱ ‪ 1308‬ﻩ‪(371 :2 ،‬‬ ‫ﻭﻣﺎ ﻗﺎﻟﻮﺍ ﺇﻥ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻗﺎﻝ ﺇﻥ ﺧﱪ ﺍﻵﺣﺎﺩ ﻳﻔﻴﺪ ﺍﻟﻌﻠﻢ ﻓﻴﻪ ﺳﺆﺍﻝ ﻷﻥ ﺍﺑﻦ ﺍﳌﱪﺩ ﻗﺎﻝ‪ :‬ﻭﻋـﻦ‬ ‫ﺃﲪﺪ ﰲ ﺣﺼﻮﻝ ﺍﻟﻌﻠﻢ ﺑﻪ ﺃﻱ ﺑﺎﻵﺣﺎﺩ ﻗﻮﻻﻥ )ﺍﺑﻦ ﺍﳌﱪﺩ ‪ (213،2000‬ﻟﺬﺍ ﺃﺭﻯ ﺃﻥ ﻫﻨﺎﻟﻚ ﺭﻭﺍﻳﺘﺎﻥ‬ ‫ﻋﻦ ﺍﻷﻣﺎﻡ ﺃﲪﺪ‪ ،‬ﺭﻭﺍﻳﺔ ﺃﻥ ﺧﱪ ﺍﻵﺣﺎﺩ ﻳﻔﻴﺪ ﺍﻟﻌﻠﻢ ﻭﺭﻭﺍﻳﺔ ﺃﻥ ﺧﱪ ﺍﻵﺣﺎﺩ ﻻ ﻳﻔﻴﺪ ﺫﻟﻚ‪ ،‬ﻭﻛـﺬﻟﻚ‬ ‫ﻋﻦ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪.‬‬ ‫ﻗﺎﻝ ﺍﺑﻦ ﺣﺰﻡ ﺑﻌﺪ ﺃﻥ ﺫﻛﺮ ﻗﻮﻝ ﺃﰊ ﺳﻠﻴﻤﺎﻥ ﻭﺍﳊﺴﲔ ﺑﻦ ﻋﻠﻲ ﺍﻟﻜﺮﺍﺑﻴﺴﻲ ﻭﺍﳊﺎﺭﺙ ﺑﻦ ﺃﺳـﺪ‬ ‫ﺍﶈﺎﺳﱯ ﻭﻏﲑﻫﻢ ﻗﺎﻝ )ﺍﺑﻦ ﺣﺰﻡ(‪ :‬ﺇﻥ ﺧﱪ ﺍﻟﻮﺍﺣﺪ ﺍﻟﻌﺪﻝ ﻋﻦ ﻣﺜﻠﻪ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ )ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ‬ ‫ﻭﺳﻠﻢ( ﻳﻮﺟﺐ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻌﻤﻞ ﻣﻌﺎ ﻭ‪‬ﺬﺍ ﻧﻘﻮﻝ‪) .‬ﺍﺑﻦ ﺣﺰﻡ ﺑﺪﻭﻥ ﺍﻟﺘﺎﺭﻳﺦ‪(107 :1 ،‬‬ ‫ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ‪ :‬ﻓﻤﻤﻦ ﻧﺺ ﻋﻠﻰ ﺃﻥ ﺧﱪﺍﻟﻮﺍﺣﺪ ﻳﻔﻴﺪ ﺍﻟﻌﻠﻢ ﻣﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﺻﺤﺎﺏ ﺃﰊ ﺣﻨﻴﻔﺔ‬ ‫ﻭﺩﺍﻭﺩ ﺑﻦ ﻋﻠﻲ ﻭﺃﺻﺤﺎﺑﻪ ﻛﺄﰊ ﳏﻤﺪ ﺑﻦ ﺣﺰﻡ‪ ،‬ﻭﻧﺺ ﻋﻠﻴﻪ ﺍﳊﺴﲔ ﺑﻦ ﻋﻠﻲ ﺍﻟﻜﺮﺍﺑﺴﻲ ﻭﺍﳊﺎﺭﺙ ﺑﻦ‬ ‫ﺃﺳﺪ ﺍﶈﺎﺳﱯ)ﺍﺑﻦ ﻗﻴﻢ ﺍﳉﻮﺯﻳﺔ ﺑﺪﻭﻥ ﺍﻟﺘﺎﺭﻳﺦ‪ (362 ،‬ﻭﻗﺪ ﺍﺳﺘﺪﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺑﻘـﻮﻝ ﺍﻟـﺸﺎﻓﻌﻲ ﰲ‬ ‫ﺍﻟﺮﺳﺎﻟﺔ ﻋﻠﻰ ﺃﻥ ﺧﱪ ﺍﻟﻮﺍﺣﺪ ﻳﻔﻴﺪ ﺍﻟﻌﻠﻢ ﺇﻻ ﺃﻥ ﺍﻟﻌﻠﻢ ﺍﻟﺬﻱ ﻳﻮﺟﺒﻪ ﺧﱪ ﺍﻟﻮﺍﺣﺪ ﻻ ﻳﺴﺎﻭﻱ ﺍﻟﻌﻠﻢ ﺍﻟﺬﻱ‬ ‫ﻳﻮﺟﺒﻪ ﻧﺺ ﺍﻟﻜﺘﺎﺏ ﻭﺍﳋﱪ ﺍﳌﺘﻮﺍﺗﺮ )ﺍﺑﻦ ﻗﻴﻢ ﺍﳉﻮﺯﻳﺔ ﺑﺪﻭﻥ ﺍﻟﺘﺎﺭﻳﺦ‪(365-364 ،‬‬ ‫ﻗﺎﻝ ﺍﻟﻘﺮﺿﺎﻭﻱ‪ :‬ﻫﺬﺍ ﻫﻮ ﺍﳌﺬﻫﺐ ﺍﻟﺬﻱ ﻳﺮﺟﺤﻪ ﻋﻠﻤﺎﺀ ﺍﳊﺪﻳﺚ ﰲ ﻋﺼﺮﻧﺎ ﻣﺜﻞ ﺍﻟـﺸﻴﺦ ﺃﲪـﺪ‬ ‫ﳏﻤﺪ ﺷﺎﻛﺮ ﺍﻟﺬﻱ ﺗﺒﲏ ﺭﺃﻱ ﺍﺑﻦ ﻛﺜﲑ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺇﻧﻪ ﺍﻟﺬﻱ ﺗﺮﺟﺤﻪ ﺍﻷﺩﻟﺔ ﺍﻟﺼﺤﻴﺤﺔ ﻭﺇﻥ ﻫﺬﺍ ﺍﻟﻌﻠـﻢ‬ ‫ﺍﻟﻴﻘﻴﲏ ﻋﻠﻢ ﻧﻈﺮﻱ ﺑﺮﻫﺎﱐ ﻻ ﳛﺼﻞ ﺇﻻ ﻟﻠﻌﺎﱂ ﺍﳌﺘﺒﺤﺮ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﻌﺎﱂ ﺑﺄﺣﻮﺍﻝ ﺍﻟﺮﻭﺍﺓ ﻭﺍﻟﻌﻠﻞ ﻭﻗﺎﻝ‬ ‫ﺍﻟﻘﺮﺿﺎﻭﻱ ﺃﻳﻀﺎ‪ :‬ﻭﻛﺬﻟﻚ ﺍﻟﺸﻴﺦ ﻧﺎﺻﺮﺍﻟﺪﻳﻦ ﺍﻷﻟﺒﺎﱐ‪ ،‬ﻭﻋﺎﻣﺔ ﺍﳊﻨﺎﺑﻠـﺔ ﰲ ﻋـﺼﺮﻧﺎ )ﺍﻟﻘﺮﺿـﺎﻭﻱ‬ ‫‪(92 ،1997‬‬

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‫ﻭﻟﺘﻮﺿﻴﺢ ﺃﻥ ﺧﱪ ﺍﻟﻮﺍﺣﺪ ﻳﻔﻴﺪ ﺍﻟﻌﻠﻢ ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ‪ :‬ﺃﺧﺒﺎﺭ ﺍﻵﺣﺎﺩ ﺍﳌﻮﺟﺒﺔ ﻟﻠﻌﻠﻢ ﻻ ﺗﻨﺤﺼﺮ ﺑﻞ‬ ‫ﳚﺪ ﺍﳌﺨﱪ ﻋﻠﻤﺎ ﻻ ﻳﺸﻚ ﻓﻴﻪ ﺑﻜﺜﲑ ﻣﻨﻬﺎ ﻛﻤﺎ ﺇﺫﺍ ﺃﺧﱪ ﻣﻦ ﱂ ﳚﺮﺏ ﻋﻠﻴﻪ ﻛﺬﺑﺎ ﻗﻂ ﲞﱪ ﺃﻧﻪ ﺷﺎﻫﺪﻩ‬ ‫ﻓﺈﻧﻪ ﳚﺰﻡ ﺑﻪ ﺟﺰﻣﺎ ﺿﺮﻭﺭﻳﺎ ﺃﻭ ﻳﻘﺎﺭﺏ ﺍﻟﻀﺮﻭﺭﺓ‪ .‬ﰒ ﻗﺎﻝ‪ :‬ﻓﻜﻴﻒ ﻳﻨﺸﺮﺡ ﺻﺪﺭﺍ ﻭﻳﻨﻄﻠﻖ ﻟﺴﺎﻧﺎ ﺑـﺄﻥ‬ ‫ﺧﱪ ﺍﻟﺼﺪﻳﻖ ﻭﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﻭﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻔﺎﻥ ﻭﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﻭﻋﺒﺪﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺿـﻲ‬ ‫ﺍﷲ ﻋﻨﻬﻢ ﺇﺫﺍ ﻗﺎﻟﻮﺍ ﲰﻌﻨﺎ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻘﻮﻝ ﻛﺬﺍ ﻭﻛﺬﺍ ﺃ‪‬ﺎ ﻻ ﺗﻔﻴﺪ ﻋﻠﻤﺎ ﺍﻟﺒﺘـﺔ‪.‬‬ ‫ﺳﺒﺤﺎﻧﻚ ﻫﺬﺍ ‪‬ﺘﺎﻥ ﻋﻈﻴﻢ‪ ...‬ﺑﻞ ﻧﺸﻬﺪ ﺑﺎﷲ ﺃﻥ ﺳﺎﳌﺎ ﻭﻧﺎﻓﻌﺎ ﻭﺳﻌﻴﺪ ﺑﻦ ﺍﳌﺴﻴﺐ ﻭﺃﻣﺜـﺎﳍﻢ ‪‬ـﺬﻩ‬ ‫ﺍﳌﱰﻟﺔ‪ ،‬ﺑﻞ ﻣﺎﻟﻚ ﻭﺍﻷﻭﺯﺍﻋﻲ ﻭﺍﻟﻠﻴﺚ ﻭﳓﻮﻫﻢ ﻛﺬﻟﻚ‪) .‬ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ ‪(368 :2‬‬ ‫ﻭﻗﺎﻝ ﺃﻳﻀﺎ‪ :‬ﻭﺃﻫﻞ ﺍﳊﺪﻳﺚ ﻻ ﳚﻌﻠﻮﻥ ﺣﺼﻮﻝ ﺍﻟﻌﻠﻢ ﲟﺨﱪ ﻫﺬﻩ ﺍﻷﺧﺒﺎﺭ ﺍﻟﺜﺎﺑﺘﺔ ﻣﻦ ﺟﻬﺔ ﺍﻟﻌﺎﺩﺓ‬ ‫ﺍﳌﻄﺮﺩﺓ ﰲ ﺣﻖ ﺳﺎﺋﺮ ﺍﳌﺨﱪﻳﻦ ﺑﻞ ﻳﻘﻮﻟﻮﻥ ﺫﻟﻚ ﻷﻣﺮ ﻳﺮﺟﻊ ﺇﱃ ﺍﳌﺨﱪ ﻭﺃﻣﺮ ﻳﺮﺟﻊ ﺇﱃ ﺍﳌﺨﱪﻋﻨﻪ ﻭﺃﻣﺮ‬ ‫ﻳﺮﺟﻊ ﺇﱃ ﺍﳌﺨﱪ ﺑﻪ ﻭﺃﻣﺮ ﻳﺮﺟﻊ ﺇﱃ ﺍﳌﺨﱪ ﺍﳌﺒﻠﻎ )ﺍﺑﻦ ﻗﻴﻢ ﺍﳉﻮﺯﻳﺔ ﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ‪(377 ،‬‬ ‫ﻭﺍﻟﺬﻱ ﻳﺘﺒﲔ ﳑﺎ ﻗﺎﻟﻪ ﺍﻷﺋﻤﺔ ﺍﳌﺬﻛﻮﺭﻭﻥ ﺃﻥ ﺧﱪ ﺍﻟﻮﺍﺣﺪ ﻳﻔﻴﺪ ﺍﻟﻌﻠﻢ ﻫﻮ ﳑﺎ ﻧﻘﻠﻪ ﺍﻟﻌﺪﻝ ﺍﻟﻀﺎﺑﻂ‬ ‫ﻋﻦ ﻣﺜﻠﻪ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ ﻣﻦ ﻏﲑ ﺃﻱ ﺍﻧﻘﻄﺎﻉ‪ ،‬ﻭﺃﻣﺎ ﻣﺎ ﺭﻭﺍﻩ ﻣﻦ ﺩﻭﻥ ﺫﻟﻚ ﻓﻬﻮ ﻻ ﻳﻔﻴﺪ ﺍﻟﻌﻠﻢ‪ .‬ﻭﻗـﺪ‬ ‫ﻣﺜﻞ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﲞﱪ ﺃﰊ ﺑﻜﺮ ﻭﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻭﺧﱪ ﺳﻌﻴﺪ ﺑﻦ ﺍﳌﺴﻴﺐ ﻭﻣﺎﻟﻚ ﻭﺃﻣﺜﺎﳍﻢ‪ .‬ﻟﺬﻟﻚ‬ ‫ﻓﺈﺫﺍ ﻗﺎﻝ ﻣﺎﻟﻚ ﲰﻌﺖ ﻧﺎﻓﻌﺎ ﻳﻘﻮﻝ ﲰﻌﺖ ﺍﺑﻦ ﻋﻤﺮ ﻳﻘﻮﻝ ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ﻳﻘﻮﻝ ﻓﻬﻮ ﻋﻨﺪ ﺻﺎﺣﺐ‬ ‫ﻫﺬﺍ ﺍﳌﺬﻫﺐ ﻳﻔﻴﺪ ﺍﻟﻌﻠﻢ ﻷﻥ ﻫﺆﻻﺀ ﻻ ﳚﺮﺏ ﻋﻠﻴﻬﻢ ﺍﻟﻜﺬﺏ ﻋﻠﻰ ﺍﻟﺮﺳﻮﻝ‪ .‬ﻋﺪﻡ ﲡـﺮﺏ ﺍﻟﻜـﺬﺏ‬ ‫ﻋﻠﻴﻬﻢ ﻭﻗﺒﻮﻝ ﺍﻷﻣﺔ ﺃﺧﺒﺎﺭﻫﻢ ﻳﻔﻴﺪ ﺃﺧﺒﺎﺭﻫﻢ ﺍﻟﻌﻠﻢ‪ .‬ﻭﻻ ﳝﻜﻦ ﺃﻥ ﻳﻘﺎﺱ ﺧﱪ ﻫﺆﻻﺀ ﺑﺄﺧﺒـﺎﺭ ﺁﺣـﺎﺩ‬ ‫ﺍﻟﻨﺎﺱ‪.‬‬ ‫ﺍﻟﺮﺃﻱ ﺍﻟﺜﺎﻟﺚ ﺃﻥ ﺧﱪ ﺍﻵﺣﺎﺩ ﻳﻔﻴﺪ ﺍﻟﻌﻠﻢ ﺇﺫﺍ ﺍﺣﺘﻔﺖ ﺑﻪ ﺍﻟﻘﺮﺍﺋﻦ‬ ‫ﻭﳑﻦ ﺫﻫﺐ ﺇﱃ ﻫﺬﺍ ﺍﳌﺬﻫﺐ ﺍﻵﻣﺪﻱ ﻭﺍﺑﻦ ﺍﳊﺎﺟﺐ )ﺍﻟﺒﻨﺎﱐ ﺑﺪﻭﻥ ﺍﻟﺘﺎﻳﺦ‪(130 :2 ،‬‬ ‫ﻗﺎﻝ ﺍﻟﻘﺮﺿﺎﻭﻱ‪ :‬ﻫﻮ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﲨﺎﻋﺔ ﻣﻦ ﺍﻷﺻﻮﻟﻴﲔ ﻭﺍﳌﺘﺄﺧﺮﻳﻦ ﳑـﻦ ﻗﻄﻌـﻮﺍ ﺑﺄﺣﺎﺩﻳـﺚ‬ ‫ﺍﻟﺼﺤﻴﺤﲔ‪ ،‬ﻷﻥ ﺗﻠﻘﻲ ﺍﻷﻣﺔ ﳍﻤﺎ ﺑﺎﻟﻘﺒﻮﻝ ﻗﺮﻳﻨﺔ ﺩﺍﻟﺔ ﻋﻠﻰ ﺫﻟﻚ )ﺍﻟﻘﺮﺿﺎﻭﻱ ‪(92 ،1997‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺍﳋﻄﺎﺏ‪ :‬ﺍﻟﺬﻱ ﻋﻠﻴﻪ ﺍﻷﺻﻮﻟﻴﻮﻥ ﻣﻦ ﺃﺻﺤﺎﺏ ﺃﰊ ﺣﻨﻴﻔﺔ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﲪـﺪ ﺃﻥ ﺧـﱪ‬ ‫ﺍﻟﻮﺍﺣﺪ ﺇﺫﺍ ﺗﻠﻘﺘﻪ ﺍﻷﻣﺔ ﺑﺎﻟﻘﺒﻮﻝ ﺗﺼﺪﻳﻘﺎ ﻟﻪ ﻭﻋﻤﻼ ﺑﻪ ﻳﻮﺟﺐ ﺍﻟﻌﻠﻢ ﺇﻻ ﻓﺮﻗﺔ ﻗﻠﻴﻠﺔ ﺍﺗﺒﻌﻮﺍ ﻃﺎﺋﻔﺔ ﻣـﻦ‬ ‫ﺃﻫﻞ ﻋﻠﻢ ﺍﻟﻜﻼﻡ ﺍﻧﻜﺮﻭﺍ ﺫﻟﻚ ﺇﱃ ﻗﻮﻟﻪ‪ ...‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻋﻠﻴﻪ ﺃﻛﺜﺮ ﺍﻟﻔﻘﻬﺎﺀ ﻭﺃﻫﻞ ﺍﳊﺪﻳﺚ ﻭﺍﻟـﺴﻠﻒ‬ ‫ﻭﺃﻛﺜﺮ ﺍﻷﺷﻌﺮﻳﺔ ﻭﻏﲑﻫﻢ‪) .‬ﺍﻟﻔﺘﻮﺣﻲ ‪(350 – 349 :2 ،1993‬‬ ‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ :‬ﻭﺧﱪ ﺍﻟﻮﺍﺣﺪ ﺍﳌﺘﻠﻘﻰ ﺑﺎﻟﻘﺒﻮﻝ ﻳﻮﺟﺐ ﺍﻟﻌﻠﻢ ﻋﻨﺪ ﲨﻬﻮﺭ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﺃﺻـﺤﺎﺏ‬ ‫ﺃﰊ ﺣﻨﻴﻔﺔ ﻭﻣﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﲪﺪ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﺃﻛﺜﺮ ﺃﺻﺤﺎﺏ ﺍﻷﺷﻌﺮﻱ ﻛﺎﻹﺳﻔﺮﺍﺋﻴﲏ ﻭﺍﺑﻦ ﻓـﻮﺭﻙ‬ ‫)ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ‪(40 :18 ،‬‬ ‫ﻭﻗﺪ ﻧﻘﻞ ﺍﺑﻦ ﻗﻴﻢ ﺍﳉﻮﺯﻳﺔ ﻗﻮﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻋﻦ ﺍﳋﱪ ﺍﻟﺬﻱ ﻻ ﻳﺮﻭﻳﻪ ﺇﻻ ﺍﻟﻮﺍﺣﺪ ﺍﻟﻌﺪﻝ ﻭﳓﻮﻩ ﻭﱂ‬ ‫ﻳﺘﻮﺍﺗﺮ ﻟﻔﻈﻪ ﻭﻻ ﻣﻌﻨﺎﻩ ﻭﻟﻜﻦ ﺗﻠﻘﺘﻪ ﺍﻷﻣﺔ ﺑﺎﻟﻘﺒﻮﻝ ﻋﻤﻼ ﺑﻪ ﺃﻭ ﺗﺼﺪﻳﻘﺎ ﻟﻪ ﻛﺨﱪ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ‪ :‬ﺇﳕﺎ‬ ‫ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺎﺕ‪ ،‬ﻭﺧﱪ ﺃﰊ ﻫﺮﻳﺮﺓ‪ :‬ﻻ ﺗﻨﻜﺢ ﺍﳌﺮﺃﺓ ﻋﻠﻰ ﻋﻤﺘﻬﺎ ﻭﻻ ﻋﻠﻰ ﺧﺎﻟﺘﻬﺎ‪ .‬ﻓﻬﺬﺍ ﻳﻔﻴﺪ ﺍﻟﻌﻠـﻢ‬

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‫ﺍﻟﻴﻘﻴﲏ ﻋﻨﺪ ﲨﺎﻫﲑ ﺃﻣﺔ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ‪ .‬ﺃﻣﺎ ﺍﻟﺴﻠﻒ ﻓﻠﻢ ﻳﻜﻦ ﺑﻴﻨﻬﻢ ﰲ ﺫﻟﻚ ﻧﺰﺍﻉ ﻭﺃﻣﺎ‬ ‫ﺍﳋﻠﻒ ﻓﻬﺬﺍ ﻣﺬﻫﺐ ﺍﻟﻔﻘﻬﺎﺀ ﺍﻟﻜﺒﺎﺭ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻷﺋﻤﺔ )ﺍﺑﻦ ﻗﻴﻢ ﺍﳉﻮﺯﻳﺔ ﺑـﺪﻭﻥ ﺍﻟﺘـﺮﻳﺦ ‪-372‬‬ ‫‪(373‬‬ ‫ﻭﰲ ﻫﺬﺍ ﺍﻟﺼﺪﺩ ﺫﻛﺮ ﺍﺑﻦ ﺍﻟﺼﻼﺡ ﻋﻦ ﻣﺮﺍﺗﺐ ﺍﻟﺼﺤﻴﺢ ﻗﺎﻝ ﻓﻴﻪ‪ :‬ﻭﺃﻋﻼﻫﺎ ﺍﻷﻭﻝ ﻭﻫﻮ ﺍﻟـﺬﻱ‬ ‫ﻳﻘﻮﻝ ﻓﻴﻪ ﺃﻫﻞ ﺍﳊﺪﻳﺚ ﻛﺜﲑﺍ ﺻﺤﻴﺢ ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪ .‬ﻳﻄﻠﻘﻮﻥ ﺫﻟﻚ ﻭﻳﻌﻨﻮﻥ ﺑﻪ ﺍﺗﻔﺎﻕ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ‬ ‫ﻻ ﺍﺗﻔﺎﻕ ﺍﻷﻣﺔ ﻋﻠﻴﻪ‪ ،‬ﻟﻜﻦ ﺍﺗﻔﺎﻕ ﺍﻷﻣﺔ ﻋﻠﻴﻪ ﻻﺯﻡ ﻣﻦ ﺫﻟﻚ ﻭﺣﺎﺻﻞ ﻣﻌﻪ ﻻﺗﻔﺎﻕ ﺍﻷﻣﺔ ﻋﻠﻰ ﺗﻠﻘﻲ ﻣﺎ‬ ‫ﺍﺗﻔﻘﺎ ﻋﻠﻴﻪ ﺑﺎﻟﻘﺒﻮﻝ‪ .‬ﻭﻫﺬﺍ ﺍﻟﻘﺴﻢ ﲨﻴﻌﻪ ﻣﻘﻄﻮﻉ ﺑﺼﺤﺘﻪ ﻭﺍﻟﻌﻠﻢ ﺍﻟﻴﻘﻴﲏ ﺍﻟﻨﻈﺮﻱ ﻭﺍﻗﻊ ﺑﻪ ﺧﻼﻓﺎ ﻟﻘﻮﻝ‬ ‫ﻣﻦ ﻧﻔﻰ ﺫﻟﻚ‪) .‬ﺍﺑﻦ ﺍﻟﺼﻼﺡ ﰲ ﺍﻟﻌﺮﺍﻗﻲ ‪(42-41 ،1969‬‬ ‫ﻭﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﲞﱪ ﺍﻵﺣﺎﺩ ﺃﻳﻀﺎ ﻗﺎﻝ ﺍﳋﻄﻴﺐ ﺍﻟﺒﻐﺪﺍﺩﻱ‪ :‬ﻭﻣﻨﻬﺎ ﺧﱪ ﺍﻟﻮﺍﺣﺪ ﺍﻟﺬﻱ ﺗﻠﻘﺘـﻪ ﺍﻷﻣـﺔ‬ ‫ﺑﺎﻟﻘﺒﻮﻝ ﻓﻴﻘﻄﻊ ﺑﺼﺪﻗﻪ ﺳﻮﺍﺀ ﻋﻤﻞ ﺑﻪ ﺍﻟﻜﻞ ﺃﻭ ﻋﻤﻞ ﺑﻪ ﺍﻟﺒﻌﺾ ﻭﺗﺄﻭﻟﻪ ﺍﻟﺒﻌﺾ ﻓﻬﺬﻩ ﺍﻵﺧﺒﺎﺭ ﺗﻮﺟﺐ‬ ‫ﺍﻟﻌﻤﻞ ﻭﻳﻘﻊ ﺑﻪ ﺍﻟﻌﻠﻢ ﺍﺳﺘﺪﻻﻻ )ﺍﳋﻄﻴﺐ ﺍﻟﺒﻐﺪﺍﺩﻱ ‪ (96 ،1980‬ﻭﻗﻮﻝ ﺍﳋﻄﻴﺐ ﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ‬ ‫ﺧﱪ ﺍﻵﺣﺎﺩ ﻳﻔﻴﺪ ﺍﻟﻌﻠﻢ ﻷﻥ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﳋﱪ ﻣﻘﻄﻮﻉ ﺑﺼﺪﻗﻪ ﻋﻨﺪﻩ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﻪ‪ :‬ﻛﺎﻥ ﺍﻟﺼﺤﻴﺢ ﺃﻥ ﺧﱪ ﺍﻟﻮﺍﺣﺪ ﻗﺪ ﻳﻔﻴﺪ ﺍﻟﻌﻠﻢ ﺇﺫﺍ ﺍﺣﺘﻔﺖ ﺑﻪ ﻗﺮﺍﺋﻦ ﺗﻔﻴﺪ ﺍﻟﻌﻠـﻢ‬ ‫)ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ ‪(40 :18‬‬ ‫ﻭﻣﻦ ﺑﻌﺾ ﺍﻟﻘﺮﺍﺋﻦ ﻛﻤﺎ ﻗﺎﻟﻪ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ :‬ﻣﺎ ﺗﻠﻘﺘﻪ ﺍﻷﻣﺔ ﺑﺎﻟﻘﺒﻮﻝ ﻭﺃﲨﻌﻮﺍ ﻋﻠـﻰ ﺍﻟﻌﻤـﻞ ﺑـﻪ ﺃﻭ‬ ‫ﺍﺳﺘﻨﺪﻭﺍ ﺇﻟﻴﻪ ﰲ ﺍﻟﻌﻤﻞ ﻷﻧﻪ ﻟﻮ ﻛﺎﻥ ﺑﺎﻃﻼ ﱂ ﻳﻌﻤﻠﻮﺍ ﺑﻪ ﻻﻣﺘﻨﺎﻉ ﺍﺟﺘﻤﺎﻋﻬﻢ ﻋﻠﻰ ﺍﳋﻄﺄ )ﺍﺑﻦ ﺗﻴﻤﻴـﺔ‬ ‫ﺑﺪﻭﻥ ﺍﻟﺘﺮﻳﺦ ‪(44 :18‬‬ ‫ﻭﰲ ﻫﺬﺍ ﺍﻟﺼﺪﺩ ﺃﻳﻀﺎ ﻧﻘﻞ ﺍﻟﺴﻴﻮﻃﻲ ﻗﻮﻝ ﺍﺑﻦ ﻛﺜﲑ‪ :‬ﻭﺃﻧﺎ ﻣﻊ ﺍﺑﻦ ﺍﻟﺼﻼﺡ ﻓﻴﻤﺎ ﻋـﻮﻝ ﻋﻠﻴـﻪ‬ ‫ﻭﺃﺭﺷﺪ ﺇﻟﻴﻪ ﰒ ﻗﺎﻝ ﺍﻟﺴﻴﻮﻃﻲ‪ :‬ﻭﻫﻮ ﺍﻟﺬﻱ ﺍﺧﺘﺎﺭﻩ ﻭﻻ ﺍﻋﺘﻘﺪ ﺳﻮﺍﻩ )ﺍﻟﺴﻴﻮﻃﻲ ‪(134 :1 ،1966‬‬ ‫ﻗﺎﻝ ﺍﻟﺴﻴﻮﻃﻲ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ‪‬ﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﳋﱪ‪ :‬ﻓﻘﺪ ﻧﻘﻞ ﺑﻌﺾ ﺍﳊﻔﺎﻅ ﺍﳌﺘﺄﺧﺮﻳﻦ ﻣﺜﻞ ﻗﻮﻝ ﺍﺑﻦ‬ ‫ﺍﻟﺼﻼﺡ ﻋﻦ ﲨﺎﻋﺔ ﻣﻦ ﺍﻟﺸﺎﻓﻌﻲ ﻛﺄﰊ ﺇﺳﺤﺎﻕ ﻭﺃﰊ ﺣﺎﻣﺪ ﺍﻹﺳﻔﺮﺍﻳﻴﲏ ﻭﺍﻟﻘﺎﺿﻲ ﺃﰊ ﺍﻟﻄﻴﺐ ﻭﺍﻟﺸﻴﺦ‬ ‫ﺃﰊ ﺇﺳﺤﺎﻕ ﺍﻟﺸﲑﺍﺯﻱ ﻭﻋﻦ ﺍﻟﺴﺮﺧﺴﻲ ﻣﻦ ﺍﳊﻨﻴﻔﺔ ﻭﺍﻟﻘﺎﺿﻲ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﻣﻦ ﺍﳌﺎﻟﻜﻴﻪ ﻭﺃﰊ ﻳﻌﻠـﻰ‬ ‫ﻭﺃﰊ ﺍﳋﻄﺎﺏ ﻭﺍﺑﻦ ﺍﻟﺰﺍﻏﻮﱐ ﻣﻦ ﺍﳊﻨﺎﺑﻠﺔ ﻭﺍﺑﻦ ﻓﻮﺭﻙ ﻭﺃﻛﺜﺮ ﺃﻫﻞ ﺍﻟﻜﻼﻡ ﻣﻦ ﺍﻷﺷﻌﺮﻳﺔ ﻭﺃﻫﻞ ﺍﳊﺪﻳﺚ‬ ‫ﻗﺎﻃﺒﺔ ﻭﻣﺬﻫﺐ ﺍﻟﺴﻠﻒ ﻋﺎﻣﺔ ﺑﻞ ﺑﺎﻟﻎ ﺍﺑﻦ ﺍﻟﻄﺎﻫﺮ ﺍﳌﻘﺪﺳﻲ ﰲ ﺻﻔﺔ ﺍﻟﺘﺼﻮﻑ ﻓﺄﳊﻖ ﺑﻪ ﻣﺎ ﻛﺎﻥ ﻋﻠﻰ‬ ‫ﺷﺮﻃﻬﻤﺎ ﻭﺇﻥ ﱂ ﳜﺮﺟﺎﻩ‪ .‬ﻭﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ‪ :‬ﻣﺎ ﺫﻛﺮﻩ ﺍﻟﻨﻮﻭﻱ ﰲ ﺷﺮﺡ ﻣﺴﻠﻢ ﻣﻦ ﺟﻬﺔ ﺍﻷﻛﺜﺮﻳﻦ‬ ‫ﺃﻣﺎ ﺍﶈﻘﻘﻮﻥ ﻓﻼ‪ ،‬ﻭﻗﺪ ﻭﺍﻓﻖ ﺍﺑﻦ ﺍﻟﺼﻼﺡ ﺃﻳﻀﺎ ﺍﶈﻘﻘﻮﻥ‪) .‬ﺍﻟﺴﻴﻮﻃﻲ ‪(133 – 132 :1 ،1966‬‬ ‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺷﺮﺡ ﺍﻟﻨﺨﺒﺔ ﻛﻤﺎ ﻧﻘﻠﻪ ﺍﻟﺴﻴﻮﻃﻲ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﲞﱪ ﺍﻵﺣﺎﺩ‪ :‬ﺍﳋـﱪ ﺍﶈﺘـﻒ‬ ‫ﺑﺎﻟﻘﺮﺍﺋﻦ ﻳﻔﻴﺪ ﺍﻟﻌﻠﻢ ﺧﻼﻓﺎ ﳌﻦ ﺃﰉ ﺫﻟﻚ‪ .‬ﻗﺎﻝ ﻭﻫﻮ ﺃﻧﻮﺍﻉ ﻣﻨﻬﺎ ﻣﺎ ﺃﺧﺮﺟﻪ ﺍﻟﺸﻴﺨﺎﻥ ﰲ ﺻـﺤﻴﺤﻴﻬﻤﺎ‬ ‫ﳑﺎ ﱂ ﻳﺒﻠﻎ ﺍﻟﺘﻮﺍﺗﺮ‪ ،‬ﻓﺈﻧﻪ ﺍﺣﺘﻒ ﺑﻪ ﻗﺮﺍﺋﻦ‪ ،‬ﻣﻨﻬﺎ ﺟﻼﻟﺘﻬﻤﺎ ﰲ ﻫﺬﺍ ﺍﻟﺸﺄﻥ ﻭﺗﻘﺪﻣﻬﻤﺎ ﰲ ﲤﻴﻴﺰ ﺍﻟﺼﺤﻴﺢ‬ ‫ﻋﻠﻰ ﻏﲑﳘﺎ ﻭﺗﻠﻘﻲ ﺍﻟﻌﻠﻤﺎﺀ ﻟﻜﺘﺎﺑﻴﻬﻤﺎ ﺑﺎﻟﻘﺒﻮﻝ‪ .‬ﻭﻫﺬﺍ ﺍﻟﺘﻠﻘﻲ ﻭﺣﺪﻩ ﺃﻗﻮﻯ ﰲ ﺇﻓﺎﺩﺓ ﺍﻟﻌﻠﻢ ﻣﻦ ﳎـﺮﺩ‬ ‫ﻛﺜﺮﺓ ﺍﻟﻄﺮﻕ ﺍﻟﻘﺎﺻﺮﺓ ﻋﻦ ﺍﻟﺘﻮﺍﺗﺮ‪) .‬ﺍﻟﺴﻴﻮﻃﻲ ‪(133 :1 ،1966‬‬

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‫ﻭﻧﻘﻞ ﺇﻣﺎﻡ ﺍﳊﺮﻣﲔ ﻗﻮﻝ ﺍﻷﺳﺘﺎﺫ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﻓﻮﺭﻙ ﺭﲪﻪ ﺍﷲ‪:‬ﺍﳋﱪ ﺍﻟﺬﻱ ﺗﻠﻘﺘﻪ ﺍﻷﻣﺔ‬ ‫ﺑﺎﻟﻘﺒﻮﻝ ﳏﻜﻮﻡ ﺑﺼﺪﻗﻪ‪ - .‬ﰒ ﻓﺼﻞ ﺫﻟﻚ ﰲ ﺑﻌﺾ ﻣﺼﻨﻔﺎﺗﻪ ‪ -‬ﻓﻘﺎﻝ‪ :‬ﺇﻥ ﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺍﻟﻌﻤﻞ ﺑﻪ‬ ‫ﱂ ﻳﻘﻄﻊ ﺑﺼﺪﻗﻪ ﻭﲪﻞ ﺍﻷﻣﺮﻋﻠﻰ ﺍﻋﺘﻘﺎﺩﻫﻢ ﺑﻮﺟﻮﺏ ﺍﻟﻌﻤﻞ ﲞﱪﺍﻟﻮﺍﺣﺪ‪ ،‬ﻭﺇﻥ ﺗﻠﻘﻮﻩ ﺑـﺎﻟﻘﺒﻮﻝ ﻗـﻮﻻ‬ ‫ﻭﻗﻄﻌﺎ)ﻓﻌﻼ ﻭ ﻧﻄﻘﺎ( ﺣﻜﻢ ﺑﺼﺪﻗﻪ )ﺇﻣﺎﻡ ﺍﳊـﺮﻣﲔ ‪1399‬ﻩ‪،585 -584 ،‬ﺍﻟـﺴﺒﻜﻲ ﻭ ﺍﺑـﻦ‬ ‫ﺍﻟﺴﺒﻜﻲ ‪ (299 ،1984‬ﻣﻦ ﻫﻨﺎ ﻳﺘﻀﺢ ﺃﻥ ﺧﱪ ﺍﻟﻮﺍﺣﺪ ﺍﻟﺬﻱ ﳛﻜﻢ ﺑﺼﺪﻗﻪ ﻋﻨﺪ ﺍﺑﻦ ﻓﻮﺭﻙ ﻫـﻮ‬ ‫ﺍﳋﱪ ﺍﻟﻮﺍﺣﺪ ﺍﻟﺬﻱ ﺗﻠﻘﺖ ﺍﻷﻣﺔ ﺑﺎﻟﻘﺒﻮﻝ ﻗﻮﻻ ﻭﻓﻌﻼ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﻷﻟﺒﺎﱐ‪ :‬ﺃﻥ ﻛﻞ ﺣﺪﻳﺚ ﺁﺣﺎﺩﻱ ﺻﺤﻴﺢ ﺗﻠﻘﺘﻪ ﺍﻷﻣﺔ ﺑﺎﻟﻘﺒﻮﻝ ﻣﻦ ﻏﲑ ﻧﻜﲑ ﻣﻨﻬﺎ ﻋﻠﻴـﻪ ﺃﻭ‬ ‫ﻃﻌﻦ ﻓﻴﻪ ﻓﺈﻧﻪ ﻳﻔﻴﺪ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻴﻘﲔ ﺳﻮﺍﺀ ﻛﺎﻥ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﺃﻭ ﰲ ﻏﲑ ﳘﺎ )ﺍﻷﻟﺒﺎﱐ ‪(20 ،1980‬‬ ‫ﻫﺆﻻﺀ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﻗﺪﳝﺎ ﻭﺣﺪﻳﺜﺎ ﺍﻟﺬﻳﻦ ﻗﺎﻟﻮﺍ ﺑﺄﻥ ﺧﱪﺍﻵﺣﺎﺩ ﺇﺫﺍ ﺍﺣﺘﻔﺖ ﺑﻪ ﺍﻟﻘﺮﺍﺋﻦ ﺗﻔﻴﺪ ﺍﻟﻘﻄﻊ‬ ‫ﺃﻭ ﺍﻟﻴﻘﲔ‪ .‬ﻭﺍﻟﻘﺮﺍﺋﻦ ﻫﻨﺎ ﻫﻮ ﺗﻠﻘﻲ ﺍﻷﻣﺔ ﺑﺎﻟﻘﺒﻮﻝ ﻛﺎﳊﺪﻳﺚ ﺍﻟﺬﻱ ﺍﺗﻔﻖ ﻋﻠﻴﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ‪ .‬ﻣﺜـﻞ‬ ‫ﺣﺪﻳﺚ‪ :‬ﺇﳕﺎ ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺎﺕ ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﻭﻻ ﻳﺮﻭﻱ ﻋﻦ ﺍﻟﺮﺳﻮﻝ ﻏﲑﻩ‪.‬‬ ‫ﻫﻞ ﺧﱪ ﺍﻵﺣﺎﺩ ﺣﺠﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ‬ ‫ﻟﻘﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﻫﺬﺍ ﺍﻷﻣﺮ ﻭﳝﻜﻨﲏ ﺃﻥ ﺃﻗﺴﻢ ﺁﺭﺍﺀﻫﻢ ﺇﱃ ﻗﺴﻤﲔ‬ ‫ﺍﻟﺮﺃﻱ ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﺧﱪﺍﻵﺣﺎﺩ ﻻ ﻳﻜﻮﻥ ﺣﺠﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ‬ ‫ﻗﺎﻝ ﺍﻟﺰﺣﻴﻠﻲ ﻋﻦ ﺳﻨﺔ ﺍﻵﺣﺎﺩ ﺃ‪‬ﺎ ﺗﻔﻴﺪ ﺍﻟﻈﻦ ﻻ ﺍﻟﻴﻘﲔ ﻭﻻ ﺍﻟﻄﻤﺄﻧﻴﻨﺔ ﳚﺐ ﺍﻟﻌﻤﻞ ‪‬ﺎ ﻻ ﺍﻻﻋﺘﻘﺎﺩ‬ ‫ﻟﻠﺸﻚ ﰲ ﺛﺒﻮ‪‬ﺎ ﻭﻫﺬﺍ ﻣﺬﻫﺐ ﺃﻛﺜﺮ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺟﻠﺔ ﺍﻟﻔﻘﻬﺎﺀ )ﺍﻟﺰﺣﻴﻠﻲ ‪(455 :1 ،1986‬‬ ‫ﻭﳑﻦ ﺫﻫﺐ ﺇﱃ ﻫﺬﺍ ﺍﳌﺬﻫﺐ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺷﺮﺡ ﺃﺻﻮﻝ ﺍﻟﺒﺬﺩﻭﻱ ﺇﺫ ﻗﺎﻝ‪ :‬ﺧﱪﺍﻵﺣﺎﺩ‬ ‫ﳌﺎ ﱂ ﻳﻔﺪ ﺍﻟﻴﻘﲔ ﻻ ﻳﻜﻮﻥ ﺣﺠﺔ ﻓﻴﻤﺎ ﻳﺮﺟﻊ ﺇﱃ ﺍﻻﻋﺘﻘﺎﺩ ﻷﻧﻪ ﻣﺒﲏ ﻋﻠﻰ ﺍﻟﻴﻘﲔ ﻭﺇﳕﺎ ﻛﺎﻥ ﺣﺠﺔ ﻓﻴﻤﺎ‬ ‫ﻗﺼﺪ ﻓﻴﻪ ﺍﻟﻌﻤﻞ )ﺍﻟﺒﺨﺎﺭﻱ ‪ (37 :3 ،1974‬ﺇﻻ ﺃﻥ ﺍﻟﺒﺰﺩﻭﻱ ﻗﺎﻝ‪ :‬ﻓﺄﻣﺎ ﺍﻵﺣﺎﺩ ﰲ ﺃﺣﻜﺎﻡ ﺍﻵﺧﺮﺓ‬ ‫ﻓﻤﻦ ﺫﻟﻚ ﻣﺎ ﻫﻮ ﻣﺸﻬﻮ‪،‬ﺭ ﻭﻣﻦ ﺫﻟﻚ ﻣﺎ ﻫﻮ ﺩﻭﻧﻪ ﻟﻜﻨﻪ ﻳﻮﺟﺐ ﺿﺮﺑﺎ ﻣﻦ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﻓﻴﻪ ﺿﺮﺏ ﻣـﻦ‬ ‫ﺍﻟﻌﻤﻞ ﺃﻳﻀﺎ‪ ،‬ﻭﻫﻮ ﻋﻘﺪ ﺍﻟﻘﻠﺐ ﻋﻠﻴﻪ )ﺍﻟﺒﺬﺩﻭﻱ ‪(386 :2 ،1308‬‬ ‫ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﺒﺨﺎﺭﻱ ﻣﻮﺿﺤﺎ ﻛﻼﻡ ﺍﻟﺒﺰﺩﻭﻱ ﰲ ﺣﺠﻴﺔ ﺧﱪ ﺍﻟﻮﺍﺣﺪ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﰲ ﺃﺣﻜﺎﻡ‬ ‫ﺍﻵﺧﺮﺓ‪ ...‬ﻭﻫﻮ ﻋﻘﺪ ﺍﻟﻘﻠﺐ ﻋﻠﻴﻪ‪ :‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻛﺬﻟﻚ ﺟﺎﺯ ﺃﻥ ﻳﻜﻮﻥ ﺧﱪ ﺍﻟﻮ ﺍﺣﺪ ﻣﻮﺟﺒﺎ ﻟﻼﻋﺘﻘﺎﺩ‬ ‫ﺍﻟﺬﻱ ﻫﻮ ﻋﻤﻞ ﺍﻟﻘﻠﺐ ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻣﻮﺟﺒﺎ ﻟﻠﻌﻠﻢ‪) .‬ﺍﻟﺒﺨﺎﺭﻱ ‪ 1308‬ﻩ‪(377 :2،‬‬ ‫ﻓﺎﻹﻣﺎﻡ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﻣﻦ ﺗﺒﻌﻪ ﻣﻦ ﺍﳊﻨﻔﻴﺔ ﻳﻘﻮﻟﻮﻥ ﲝﻘﻴﻘﺔ ﺭﺅﻳﺔ ﺍﷲ ﰲ ﺍﻵﺧﺮﺓ ﺑﺎﻷﺑﺼﺎﺭ ﻭﺣﻘﻴﻘـﺔ‬ ‫ﻋﺬﺍﺏ ﺍﻟﻘﱪ ﻭﻳﻘﻮﻟﻮﻥ ﺑﺄﻥ ﺇﻋﺎﺩﺓ ﺍﻟﺮﻭﺡ ﺇﱃ ﺍﻟﻌﺒﺪ ﰲ ﻗﱪﻩ ﺣﻖ ﻭﺿﻐﻄﺔ ﺍﻟﻘﱪ ﺣﻖ ﻛﺎﺋﻦ ﻟﻠﻜﻔﺎﺭ ﻛﻠﻬﻢ‬ ‫ﺃﲨﻌﲔ ﻭﻟﺒﻌﺾ ﺍﳌﺴﻠﻤﲔ )ﺍﻟﺒﺰﺩﻭﻱ‪ ،‬ﺍﻟﺒﺨﺎﺭﻱ ‪(11 :2 ،1308‬‬ ‫ﻭﳑﻦ ﺫﻫﺐ ﺇﱃ ﻫﺬﺍ ﺍﳌﺬﻫﺐ ﻛﺬﻟﻚ ﺍﻷﺳﻨﻮﻱ ﺇﺫ ﻗﺎﻝ‪ :‬ﺇﻥ ﺭﻭﺍﻳﺔ ﺍﻵﺣﺎﺩ ﺇﻥ ﺃﻓﺎﺩﺕ ﺇﳕـﺎ ﺗﻔﻴـﺪ‬ ‫ﺍﻟﻈﻦ ﻭﺍﻟﺸﺎﺭﻉ ﺇﳕﺎ ﺃﺟﺎﺯﺍﻟﻈﻦ ﰲ ﺍﳌﺴﺎﺋﻞ ﺍﻟﻌﻤﻠﻴﺔ ﻭﻫﻲ ﺍﻟﻔﺮﻭﻉ ﺩﻭﻥ ﺍﻟﻌﻠﻤﻴﺔ ﻛﻘﻮﺍﻋـﺪ ﺃﺻـﻮﻝ‬ ‫ﺍﻟﺪﻳﻦ‪) .‬ﺷﻠﺘﻮﺕ ﺍﻟﻄﺒﻌﺔ ﺍﳋﺎﻣﺴﺔ‪(75 ،‬‬

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‫ﻭﻗﺎﻝ ﺍﻷﺳﻨﻮﻱ ﺃﻳﻀﺎ‪ :‬ﻋﺪﻡ ﺟﻮﺍﺯ ﺍﻻﻋﺘﻘﺎﺩ ﻛﻤﻌﺮﻓﺔ ﺍﷲ ﺗﻌﺎﱃ ﺑﺎﻟﻈﻦ ﺍﺗﻔﺎﻗﺎ ﻷﻥ ﺍﳋﻄﺄ ﰲ ﺍﻟﻨﺒﻮﺍﺕ‬ ‫ﻭﰲ ﺍﻻﻋﺘﻘﺎﺩ ﻛﻔﺮ ﻓﻠﺬﻟﻚ ﺷﺮﻃﻨﺎ ﺍﻟﻌﻠﻢ ﲞﻼﻑ ﺍﻟﻔﺮﻭﻉ )ﺍﻷﺳﻨﻮﻱ ‪(731 :3 ،1345‬‬ ‫ﻭﻗﺎﻝ ﺷﻠﺘﻮﺕ‪ :‬ﺇﻥ ﺁﺣﺎﺩﻳﺚ ﺍﻵﺣﺎﺩ ﻻ ﺗﻔﻴﺪ ﻋﻘﻴﺪﺓ ﻭﻻ ﻳﺼﺢ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻴﻪ ﰲ ﺷﺄﻥ ﺍﳌﻐﻴﺒـﺎﺕ‬ ‫ﻗﻮﻝ ﳎﻤﻊ ﻭﺛﺎﺑﺖ ﲝﻜﻢ ﺍﻟﻀﺮﻭﺭﺓ ﺍﻟﻌﻘﻠﻴﺔ ﺍﻟﱵ ﻻ ﳎﺎﻝ ﻟﻠﺨﻼﻑ ﻓﻴﻬﺎ ﻋﻦ ﺍﻟﻌﻘﻼﺀ‪) .‬ﺷﻠﺘﻮﺕ ﺍﻟﻄﺒﻌـﺔ‬ ‫ﺍﳋﺎﻣﺴﺔ‪ (76 ،‬ﻭﻗﺎﻝ ﺃﻳﻀﺎ‪ :‬ﺇﻥ ﺍﻟﻌﻤﻠﻴﺎﺕ ﺍﻟﱵ ﱂ ﺗﺮﺩ ﺑﻄﺮﻳﻖ ﻗﻄﻌﻲ ﺃﻭ ﻭﺭﺩﺕ ﻋﻦ ﻃﺮﻳﻖ ﻗﻄﻌـﻲ‬ ‫ﻭﻟﻜﻦ ﻻﺑﺴﻬﺎ ﺍﺣﺘﻤﺎﻻﻥ ﰲ ﺍﻟﺪﻻﻟﺔ ﻓﺎﺧﺘﻠﻒ ﻓﻴﻬﺎ ﺍﻟﻌﻠﻤﺎﺀ ﻟﻴﺴﺖ ﻣﻦ ﺍﻟﻌﻘﺎﺋﺪ ﺍﻟﱵ ﻳﻜﻠﻔﻨﺎ ‪‬ﺎ ﺍﻟـﺪﻳﻦ‬ ‫ﻭﺍﻟﱵ ﺗﻌﺘﱪ ﺣﺪﺍ ﻓﺎﺻﻼ ﺑﲔ ﺍﻟﺬﻳﻦ ﻳﺆﻣﻨﻮﻥ ﻭﺍﻟﺬﻳﻦ ﻻ ﻳﺆﻣﻨﻮﻥ )ﺷﻠﺘﻮﺕ ﺍﻟﻄﺒﻌﺔ ﺍﳋﺎﻣﺴﺔ‪(69-68 ،‬‬ ‫ﻭﳑﻦ ﺫﻫﺐ ﺇﱃ ﺃﻥ ﺧﱪ ﺍﻵﺣﺎﺩ ﻻ ﻳﻜﻮﻥ ﺣﺠﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺃﻳﻀﺎ ﺃﺑﻮ ﺍﳋﻄﺎﺏ ﻭﺍﺑـﻦ ﻋﻘﻴـﻞ‪.‬‬ ‫)ﺍﻟﻔﺘﻮﺣﻲ ‪(352 :2 ،1993‬‬ ‫ﻭﳑﺎ ﺗﻘﺪﻡ ﺍﺗﻀﺢ ﺃﻥ ﺍﳌﻘﺼﻮﺩ ﺑﺎﻟﻌﻘﻴﺪﺓ ﻋﻨﺪ ﻫﺆﻻﺀ ﺍﻟﻌﻠﻤﺎﺀ ﻫﻲ ﺍﳌﻌﺘﻘﺪﺍﺕ ﺍﻟﻴﻘﻴﻨﻴﺔ ﺍﳉﺎﺯﻣﺔ ﻭﻫﻲ‬ ‫ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﻭﻫﻲ ﻟﻴﺴﺖ ﻣﻦ ﺍﻷﺣﻜﺎﻡ ﺍﻟﻌﻤﻠﻴﺔ ﻭﻫﻲ ﺍﻟﱵ ﺷﺄ‪‬ﺎ ﺍﳋﻄﺄ ﻓﻴﻬﺎ ﻳﻜﻮﻥ ﻛﻔـﺮﺍ ﻛﻤﺜـﻞ‬ ‫ﻣﻌﺮﻓﺔ ﺍﷲ ﻭﺍﻟﻨﺒﻮﺓ‪ ،‬ﻭﺃﻥ ﺧﱪ ﺍﻵﺣﺎﺩ ﰲ ﻫﺬﺍ ﺍﻟﻘﺒﻴﻞ ﻻ ﻳﻜﻮﻥ ﺣﺠﺔ ﺇﻻ ﺃﻥ ﺃﺑﺎ ﺣﻨﻴﻔﺔ ﻭﺍﻟﺒﺰﺩﻭﻱ ﻭﻋﺒﺪ‬ ‫ﺍﻟﻌﺰﻳﺰ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻏﲑﻫﻢ ﻳﺮﻭﻥ ﲝﺠﻴﺔ ﺧﱪ ﺍﻵﺣﺎﺩ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺄﻣﻮﺭ ﺍﻵﺧﺮﺓ ﻭﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻌﺬﺍﺏ ﺍﻟﻘﱪ‬ ‫ﻛﺈﻋﺎﺩﺓ ﺍﻟﺮﻭﺡ ﰲ ﺍﻟﻘﱪ ﻭﺿﻐﻄﺔ ﺍﻟﻘﱪ‪ .‬ﻭﻗﺪ ﺻﺮﺡ ﺍﻟﺒﺰﺩﻭﻱ ﺑﺄﻥ ﺭﺅﻳﺔ ﺍﷲ ﰲ ﺍﻵﺧﺮﺓ ﻣﻦ ﲨﻠﺔ ﺣﺪﻳﺚ‬ ‫ﺍﻵﺣﺎﺩ ﻛﻤﺎ ﺳﻴﺄﰐ ﺑﻴﺎﻧﻪ‬ ‫ﺍﻟﺮﺃﻱ ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﺧﱪ ﺍﻵﺣﺎﺩ ﺣﺠﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ‬ ‫ﻭﳑﻦ ﺫﻫﺐ ﺇﱃ ﻫﺬﺍ ﺍﳌﺬﻫﺐ ﺍﻹﻣﺎﻡ ﺃﲪﺪ‪ ،‬ﻭﺍﺑﻦ ﻗﻴﻢ ﺍﳉﻮﺯﻳﺔ ﻭﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﻳﻌﻠﻰ ﻭﻏﲑﻫﻢ‪.‬‬ ‫ﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﻳﻌﻠﻰ‪ :‬ﻳﻌﻤﻞ ﺑﻪ ﻓﻴﻬﺎ )ﺃﺻﻮﻝ ﺍﻟﺪﻳﺎﻧﺎﺕ( ﻓﻴﻤﺎ ﺗﻠﻘﺘﻪ ﺍﻷﻣﺔ ﺑﺎﻟﻘﺒﻮﻝ‪ ،‬ﻭﳍﺬﺍ ﻗـﺎﻝ‬ ‫ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ :‬ﻗﺪ ﺗﻠﻘﺘﻬﺎ ﺍﻟﻌﻠﻤﺎﺀ ﺑﺎﻟﻘﺒﻮﻝ‪ .‬ﻭﻗﺎﻝ ﺍﺑﻦ ﻗﺎﺿﻲ ﺍﳉﺒﻞ‪ :‬ﻣﺬﻫﺐ ﺍﳊﻨﺎﺑﻠﺔ ﺃﻥ‬ ‫ﺃﺧﺒﺎﺭ ﺍﻵﺣﺎﺩ ﺍﳌﺘﻠﻘﺎﺓ ﺑﺎﻟﻘﺒﻮﻝ ﺗﺼﻠﺢ ﻹﺛﺒﺎﺕ ﺃﺻﻮﻝ ﺍﻟﺪﻳﺎﻧﺎﺕ ﺫﻛﺮﻩ ﺍﻟﻘﺎﺿﻲ ﺃﺑـﻮﻳﻌﻠﻰ ﰲ ﻣﻘﺪﻣـﺔ‬ ‫ﺍ‪‬ﺮﺩ ﻭﺍﻟﺸﻴﺦ ﺗﻘﻲ ﺍﻟﺪﻳﻦ ﰲ ﻋﻘﻴﺪﺗﻪ )ﺍﻟﻔﺘﻮﺣﻲ ‪(2:352 ،1993‬‬ ‫ﻗﺎﻝ ﺍﻟﻔﺘﻮﺣﻲ ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺍﻟﻨﺠﺎﺭ‪ :‬ﻭﻳﻌﻤﻞ ﺑﺂﺣﺎﺩﻳﺚ ﺍﻵﺣﺎﺩ ﰲ ﺍﻟﺪﻳﺎﻧﺎﺕ ﻭﺣﻜﻰ ﺫﻟﻚ ﺍﺑـﻦ‬ ‫ﻋﺒﺪ ﺍﻟﱪ ﺇﲨﺎﻋﺎ‪ .‬ﰒ ﺯﺍﺩ ﺍﻟﻔﺘﻮﺣﻲ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ :‬ﻻ ﻧﺘﻌﺪﻯ ﺍﻟﻘـﺮﺁﻥ ﻭﺍﳊـﺪﻳﺚ‪.‬‬ ‫)ﺍﻟﻔﺘﻮﺣﻲ ‪(352 ،1993‬‬ ‫ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﻣﺎ ﻣﻀﻤﻮﻧﻪ‪ :‬ﺃﻥ ﺍﻟﺸﺎﻓﻌﻲ ﻗﺪ ﺃﻃﺎﻝ ﺍﻟﻜﻼﻡ ﰲ ﺣﺠﻴﺔ ﺧـﱪ ﺍﻟﻮﺍﺣـﺪ ﰲ ﻛﺘﺎﺑـﻪ‬ ‫ﺍﻟﺮﺳﺎﻟﺔ ﻭﺧﺮﻭﺝ ﻣﻦ ﺭﺩﻩ ﻋﻦ ﻃﺎﻋﺔ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻭﻻ ﻳﻔﺮﻕ ﻫﻮ ﻭﻻ ﺃﺣﺪ ﻣﻦ ﺃﻫﻞ ﺍﳊﺪﻳﺚ ﺍﻟﺒﺘﺔ ﺑﲔ‬ ‫ﺃﺣﺎﺩﻳﺚ ﺍﻷﺣﻜﺎﻡ ﻭﺃﺣﺎﺩﻳﺚ ﺍﻟﺼﻔﺎﺕ ﻭﻻ ﻳﻌﺮﻑ ﻫﺬﺍ ﺍﻟﻔﺮﻕ ﻋﻦ ﺃﺣﺪ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻭﻻ ﻋﻦ ﺃﺣـﺪ‬ ‫ﻣﻦ ﺍﻟﺘﺎﺑﻌﲔ‪) ...‬ﺍﺑﻦ ﻗﻴﻢ ﺍﳉﻮﺯﻳﺔ ﺑﺪﻭﻥ ﺗﺎﺭﺥ‪(435 ،‬‬ ‫ﻫﺆﻻﺀ ﺍﻟﻌﻠﻤﺎﺀ ﳛﺘﺠﻮﻥ ﲝﺪﻳﺚ ﺍﻵﺣﺎﺩ ﰲ ﲨﻴﻊ ﺃﻣﻮﺭ ﺍﻟﺪﻳﻦ ﺳﻮﺍﺀ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺼﻔﺎﺕ ﺍﷲ ﻭﺑﻨﺒﻮﺓ‬ ‫ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ‪ ،‬ﺃﻭ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺄﻣﻮﺭ ﺍﻵﺧﺮﺓ ﻭﻋﺬﺍﺏ ﺍﻟﻘﱪ ﻭﻏﲑ ﺫﻟﻚ‪.‬‬ ‫ﻫﻞ ﻳﻜﻔﺮ ﻣﻨﻜﺮ ﺣﺪﻳﺚ ﺍﻵﺣﺎﺩ ﻋﻨﺪ ﻣﻦ ﻗﺎﻝ ﲝﺠﻴﺘﻪ‬

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‫ﻗﺎﻝ ﺍﻟﻔﺘﻮﺣﻲ ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺍﻟﻨﺠﺎﺭ‪ :‬ﻭﻻ ﻳﻜﻔﺮ ﻣﻨﻜﺮ ﺧﱪ ﺍﻵﺣﺎﺩ ﰲ ﺍﻷﺻﺢ‪ ،‬ﻭﻧﻘﻞ ﺗﻜﻔﲑﻩ ﻋﻦ‬ ‫ﺇﺳﺤﺎﻕ ﺑﻦ ﺭﺍﻫﻮﻳﻪ‪ .‬ﻭﺫﻛﺮ ﺍﻟﱪﻣﺎﻭﻱ ﻭﻏﲑﻩ‪ :‬ﺍﳋﻼﻑ ﻣﺒﲏ ﻋﻠﻰ ﺍﻟﻘﻮﻟﲔ ﺑﺄﻧﻪ ﻳﻔﻴﺪ ﺍﻟﻌﻠـﻢ ﺃﻭﻻ‪ ،‬ﻭﺇﻥ‬ ‫ﻗﻠﻨﺎ ﻳﻔﻴﺪ ﺍﻟﻌﻠﻢ ﻛﻔﺮ ﻣﻨﻜﺮﻩ ﻭﺇﻻ ﻓﻼ‪ ،‬ﰒ ﻋﻘﺐ ﺍﻟﻔﺘﻮﺣﻲ ﻋﻠﻰ ﻗﻮﻝ ﺍﻟﱪﻣﺎﻭﻱ ﺑﻘﻮﻟﻪ‪ :‬ﺍﻟﺘﻜﻔﲑ ﲟﺨﺎﻟﻔﺔ‬ ‫ﺍ‪‬ﻤﻊ ﻋﻠﻴﻪ ﻻ ﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﻣﺎ ﻋﻠﻢ ﻣﻦ ﺍﻟﺪﻳﻦ ﺑﺎﻟﻀﺮﻭﺭﺓ )ﺍﻟﻔﺘﻮﺣﻲ ‪(353-352 :2 ،1993‬‬ ‫ﺍﻟﻔﺘﻮﺣﻲ ﻣﻦ ﺍﳊﻨﺎﺑﻠﺔ ﻭﻫﻮ ﻛﺬﻟﻚ ﻳﺮﻯ ﺃﻥ ﺧﱪ ﺍﻵﺣﺎﺩ ﺣﺠﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ‪ ،‬ﻭﻟﻜﻨﻪ ﻣﻊ ﺫﻟﻚ ﻻ‬ ‫ﻳﻘﻮﻝ ﺑﻜﻔﺮ ﻣﻨﻜﺮ ﺧﱪ ﺍﻵﺣﺎﺩ ﻷﻥ ﺍﻹﻧﻜﺎﺭﺍﻟﺬﻱ ﻳﺆﺩﻱ ﺇﱃ ﺍﻟﻜﻔﺮ ﻻﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﻣﻌﻠﻮﻣﺎ ﻣﻦ ﺍﻟـﺪﻳﻦ‬ ‫ﺑﺎﻟﻀﺮﻭﺭﺓ‪.‬‬ ‫ﻗﺎﻝ ﺍﺑﻦ ﺍﳌﱪﺩ‪ :‬ﻭﰲ ﺗﻜﻔﲑ ﻣﻦ ﺟﺤﺪ ﻣﺎ ﺛﺒﺖ ﲞﱪ ﺍﻵﺣﺎﺩ ﺧﻼﻑ‪ ،‬ﺫﻛﺮﻩ ﺍﺑﻦ ﺣﺎﻣﺪ ﻣﻦ ﺃﺻﺤﺎﺑﻨﺎ‬ ‫)ﺍﺑﻦ ﺍﳌﱪﺩ‪ (214 ،2000‬ﻗﺎﻝ ﺍﻟﻌﺘﺮﻱ‪ :‬ﺣﻜﻰ ﺍﺑﻦ ﺣﺎﻣﺪ ﺍﻟﻮﺟﻬﲔ ﻋﻦ ﺍﳊﻨﺎﺑﻠﺔ‪ ،‬ﻭﺍﻟﻘﻮﻝ ﺑﺎﻟﺘﻜﻔﲑ‬ ‫ﻣﻨﻘﻮﻝ ﻋﻦ ﺇﺳﺤﺎﻕ ﺑﻦ ﺭﺍﻫﻮﻳﻪ ﻭﺫﻫﺐ ﺍﻷﻛﺜﺮ ﺇﱃ ﻋﺪﻡ ﺍﻟﺘﻜﻔﲑ )ﺍﻟﻌﺘﺮﻱ ‪(214 ،2000‬‬ ‫ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ‪ :‬ﻭ ﻗﺪ ﺫﻫﺐ ﲨﺎﻋﺔ ﻣﻦ ﺃﺻﺤﺎﺏ ﺃﲪﺪ ﻭﻏﲑﻫﻢ ﺇﱃ ﺗﻜﻔﲑ ﻣﻦ ﳚﺤﺪ ﻣﺎ ﺛﺒـﺖ‬ ‫ﲞﱪ ﺍﻟﻮﺍﺣﺪ ﺍﻟﻌﺪﻝ‪ .‬ﻭﺍﻟﺘﻜﻔﲑ ﻣﺬﻫﺐ ﺇﺳﺤﺎﻕ ﺑﻦ ﺭﺍﻫﻮﻳﻪ )ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ‪ (368 ،‬ﰒ ﺃﺿﺎﻑ‬ ‫ﺍﺑﻦ ﺍﻟﻘﻴﻢ‪ :‬ﺃﻥ ﻣﻦ ﺭﺩ ﺍﳋﱪ ﺍﻟﺼﺤﻴﺢ ﺍﻋﺘﻘﺎﺩﺍ ﻟﻐﻠﻂ ﺍﻟﻨﺎﻗﻞ ﺃﻭ ﻛﺬﺑﻪ ﺃﻭ ﻻﻋﺘﻘﺎﺩ ﺍﻟﺮﺍﺩ ﺃﻥ ﺍﳌﻌـﺼﻮﻡ ﻻ‬ ‫ﻳﻘﻮﻝ ﻫﺬﺍ ﺃﻭ ﻻﻋﺘﻘﺎﺩ ﻧﺴﺨﻪ ﻭﳓﻮﻩ ﻓﺮﺩ ﺍﺟﺘﻬﺎﺩﺍ ﻭﺣﺮﺻﺎ ﻋﻠﻰ ﻧﺼﺮ ﺍﳊﻖ ﻓﺈﻧﻪ ﻻ ﻳﻜﻔﺮ ﺑـﺬﻟﻚ ﻭﻻ‬ ‫ﻳﻔﺴﻖ‪) .‬ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺑﺪﻭﻥ ﺗﺎﺭﻳﺢ‪(370،‬‬ ‫ﺍﺗﻀﺢ ﳑﺎ ﺫﻛﺮ ﺃﻥ ﺍﳊﻨﺎﺑﻠﺔ ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﻳﻘﻮﻟﻮﻥ ﲝﺠﻴﺔ ﺧﱪ ﺍﻵﺣﺎﺩ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺇﻻ ﺃﻥ ﺃﻛﺜـﺮﻫﻢ ﻻ‬ ‫ﻳﻘﻮﻟﻮﻥ ﺑﻜﻔﺮ ﻣﻦ ﺃﻧﻜﺮ ﺫﻟﻚ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﳊﺪﻳﺚ ﰒ ﺃﻥ ﺭﺩ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ ﺍﺟﺘﻬﺎﺩﺍ ﻣﻦ ﺍﻟﺮﺍﺩ ﺣﺮﺻﺎ‬ ‫ﻣﻨﻪ ﻋﻠﻰ ﻧﺼﺮ ﺍﳊﻖ ﻻ ﻳﻜﻔﺮ ﻭﻻ ﻳﻔﺴﻖ‪.‬‬ ‫ﺣﺠﺔ ﻣﻦ ﻳﻘﻮﻝ ﺑﺄﻥ ﺧﱪﺍﻵﺣﺎﺩ ﻻ ﻳﻜﻮﻥ ﺣﺠﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ‬ ‫ﺍﻟﻘﺎﺋﻞ ﺑﺄﻥ ﺧﱪﺍﻵﺣﺎﺩ ﻻ ﻳﻜﻮﻥ ﺣﺠﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﻷﻧﻪ ﻻ ﻳﻔﻴﺪ ﺇﻻ ﺍﻟﻈﻦ ﻭﺍﻟﻈـﻦ ﻻ ﳝﻜـﻦ ﺃﻥ‬ ‫ﻳﻜﻮﻥ ﺣﺠﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ‪ .‬ﻫﻨﺎﻙ ﺁﻳﺎﺕ ﻛﺜﲑﺓ ﺗﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﷲ ﺫﻡ ﺍﻟﺬﻳﻦ ﻳﺘﺒﻌﻮﻥ ﺍﻟﻈﻦ ﰲ ﺃﻣﻮﺭﺍﻟﻌﻘﻴﺪﺓ‬ ‫ﻓﻘﺎﻝ ﻋﻦ ﺍﳌﺸﺮﻛﲔ‪ :‬ﻭﻣﺎ ﳍﻢ ﺑﻪ ﻣﻦ ﻋﻠﻢ ﺇﻥ ﻳﺘﺒﻌﻮﻥ ﺇﻻ ﺍﻟﻈﻦ ﻭﺇﻥ ﺍﻟﻈﻦ ﻻ ﻳﻐﲏ ﻣﻦ ﺍﳊـﻖ ﺷـﻴﺌﺎ‬ ‫)ﺍﻟﻨﺠﻢ¸‪ (28 :53‬ﻭﻗﺎﻝ ﺃﻳﻀﺎ‪ :‬ﻭﻣﺎ ﻳﺘﺒﻊ ﺃﻛﺜﺮﻫﻢ ﺇﻻ ﻇﻨﺎ ﺇﻥ ﺍﻟﻈﻦ ﻻ ﻳﻐﲏ ﻣﻦ ﺍﳊﻖ ﺷﻴﺌﺎ )ﻳﻮﻧﺲ‪،‬‬ ‫‪ (36 :10‬ﻭﻗﺎﻝ ﺃﻳﻀﺎ‪ :‬ﻗﻞ ﻫﻞ ﻋﻨﺪﻛﻢ ﻣﻦ ﻋﻠﻢ ﻓﺘﺨﺮﺟﻮﻩ ﻟﻨﺎ ﺇﻥ ﺗﺘﺒﻌﻮﻥ ﺇﻻ ﺍﻟﻈﻦ ﻭﺇﻥ ﺃﻧـﺘﻢ ﺇﻻ‬ ‫ﲣﺮﺻﻮﻥ )ﺍﻷﻧﻌﺎﻡ¸‪ (148 :6‬ﻭﻗﺎﻝ ﺃﻳﻀﺎ‪ :‬ﻭﻣﺎ ﳍﻢ ﺑﺬﻟﻚ ﻣﻦ ﻋﻠﻢ ﺇﻥ ﻫﻢ ﺇﻻ ﻳﻈﻨﻮﻥ )ﺍﳉﺎﺛﻴﺔ‪:45 ،‬‬ ‫‪(24‬‬ ‫ﻭﻗﺎﻝ ﰲ ﺷﺄﻥ ﺍﻟﻨﺼﺎﺭﻯ ﻭﺍﻋﺘﻘﺎﺩﻫﻢ ﰲ ﺻﻠﺐ ﻋﻴﺴﻰ‪ :‬ﻣﺎ ﳍﻢ ﺑﻪ ﻣﻦ ﻋﻠـﻢ ﺇﻻ ﺍﺗﺒـﺎﻉ ﺍﻟﻈـﻦ‬ ‫)ﺍﻟﻨﺴﺎﺀ‪ (158 :4 ،‬ﻛﻴﻒ ﻳﺬﻡ ﺍﷲ ﺍﳌﺸﺮﻛﲔ ﻭﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻋﻠﻰ ﺍﺗﺒﺎﻋﻬﻢ ﺍﻟﻈﻦ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻟﻌﻘﻴﺪﺓ‬ ‫ﰒ ﻳﺴﻤﺢ ﻟﻠﻤﺴﻠﻤﲔ ﺃﻥ ﻳﺘﺒﻌﻮﺍ ﻧﻔﺲ ﺍ‪‬ﺎﻝ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﷲ ﺃﻳﻀﺎ‪ :‬ﻭﻻ ﺗﻘﻒ ﻣﺎ ﻟﻴﺲ ﻟﻚ ﺑﻪ ﻋﻠﻢ‪).‬ﺍﻹﺳﺮﺍﺀ‪ (36 :17 ،‬ﻓﺨﱪ ﺍﻟﻮﺍﺣﺪ ﳌﺎ ﱂ ﻳﻔـﺪ‬ ‫ﺍﻟﻌﻠﻢ ﳌﺎ ﺟﺎﺯ ﺍﺗﺒﺎﻋﻪ ﻟﻨﻬﻴﻪ ﺗﻌﺎﱃ ﻋﻦ ﺍﺗﺒﺎﻉ ﺍﻟﻈﻦ )ﺍﻟﺒﺨﺎﺭﻱ ‪(371 :2 ،1973‬‬

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‫ﻣﻦ ﺍﻟﻨﺼﻮﺹ ﺍﳌﺬﻛﻮﺭﺓ ﺍﺗﻀﺢ ﺃﻥ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﺗﺒﺎﻉ ﺍﻟﻈﻦ ﻫﻮ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻷﻟﻮﻫﻴﺔ ﳑﺎ ﻳﻌﺪ ﻣـﻦ‬ ‫ﺃﺻﻮﻝ ﺍﻟﻌﻘﻴﺪﺓ‪ ،‬ﻭﰲ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻻ ﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﺩﻟﻴﻠﻬﺎ ﻗﻄﻌﻲ ﺍﻟﺜﺒﻮﺕ ﳑﺎ ﻻ ﳎﺎﻝ ﻟﻠﻈﻦ ﻓﻴﻪ‪.‬‬ ‫ﺣﺠﺔ ﻣﻦ ﻳﻘﻮﻝ ﺑﺄﻥ ﺧﱪ ﺍﻵﺣﺎﺩ ﺣﺠﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ‬ ‫ﺍﻟﺬﻳﻦ ﻳﻘﻮﻟﻮﻥ ﲝﺠﻴﺔ ﺧﱪ ﺍﻵﺣﺎﺩ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﻗﺎﻟﻮﺍ‪ :‬ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﻭﺟﻮﺏ ﻗﺒﻮﻝ ﺧﱪ ﺍﻟﻮﺍﺣﺪ ﰲ‬ ‫ﺍﻻﻋﺘﻘﺎﺩ ﺍﻷﺩﻟﺔ ﺍﳌﻮﺟﺒﺔ ﻟﻠﻌﻤﻞ ﲞﱪﺍﻟﻮﺍﺣﺪ ﻓﺈ‪‬ﺎ ﻋﺎﻣﺔ ﻣﻄﻠﻘﺔ ﱂ ﺗﻔﺮﻕ ﺑﲔ ﺑﺎﺏ ﻭﺑﺎﺏ ﻭﻣﺴﺄﻟﺔ ﺃﺧﺮﻯ‬ ‫)ﺍﳉﻴﺰﺍﱐ ‪ (148 ،1998‬ﻭﻣﻦ ﺃﺩﻟﺔ ﺣﺠﻴﺔ ﺧﱪ ﺍﻵﺣﺎﺩ ﰲ ﺍﻻﻋﺘﻘﺎﺩ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﻭﻣﺎ ﻛﺎﻥ ﺍﳌﺆﻣﻨﻮﻥ‬ ‫ﻟﻴﻨﻔﺮﻭﺍ ﻛﺎﻓﺔ ﻓﻠﻮ ﻻ ﻧﻔﺮ ﻣﻦ ﻛﻞ ﻓﺮﻗﺔ ﻃﺎﺋﻔﺔ ﻟﻴﺘﻔﻘﻬﻮﺍ ﰲ ﺍﻟﺪﻳﻦ ﻭﻟﻴﻨﺬﺭﻭﺍ ﻗﻮﻣﻬﻢ ﺇﺫﺍ ﺭﺟﻌﻮﺍ ﺇﻟـﻴﻬﻢ‬ ‫ﻟﻌﻠﻬﻢ ﳛﺬﺭﻭﻥ )ﺍﻟﺘﻮﺑﺔ‪ (122 :9 ،‬ﺍﻟﺪﻳﻦ ﻫﻨﺎ ﻳﺸﻤﻞ ﺍﻟﻌﻘﻴﺪﺓ ﻭﻏﲑﻫﺎ‪ .‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟـﺬﻳﻦ‬ ‫ﺁﻣﻨﻮﺍ ﺇﻥ ﺟﺎﺀﻛﻢ ﻓﺎﺳﻖ ﺑﻨﺒﺄ ﻓﺘﺒﻴﻨﻮﺍ)ﺍﳊﺠﺮﺍﺕ‪ (6 :49 ،‬ﻓﺈ‪‬ﺎ ﺗﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﻌﺪﻝ ﺇﺫﺍ ﺟﺎﺀ ﲞﱪ ﻣﺎ‬ ‫ﻓﺎﳊﺠﺔ ﻗﺎﺋﻤﺔ ﺑﻪ ﻭﺃﻧﻪ ﻻ ﳚﺐ ﺍﻟﺘﺜﺒﺖ ﺑﻞ ﻳﺆﺧﺬ ﺣﺎﻻ‪ .‬ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﻭﺟﻮﺏ ﻗﺒﻮﻝ ﺧﱪ ﺍﻵﺣـﺎﺩ ﰲ‬ ‫ﺍﻟﻌﻘﻴﺪﺓ ﺃﻳﻀﺎ‪ :‬ﺃﻧﻪ ﻳﺘﺮﺗﺐ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺑﺮﺩ ﺧﱪ ﺍﻟﻮﺍﺣﺪ ﰲ ﺍﻟﻌﻘﺎﺋﺪ ﺭﺩ ﻛﺜﲑ ﻣﻦ ﺍﻟﻌﻘﺎﺋـﺪ ﺍﻹﺳـﻼﻣﻴﺔ‬ ‫ﺍﻟﺼﺤﻴﺤﺔ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ‪ :‬ﻭﺃﻣﺎ ﺍﳌﻘﺎﻡ ﺍﻟﺜﺎﻣﻦ ﻭﻫﻮ ﺍﻧﻌﻘﺎﺩ ﺍﻹﲨﺎﻉ ﺍﳌﻌﻠﻮﻡ ﺍﳌﺘﻴﻘﻦ ﻋﻠﻰ ﻗﺒﻮﻝ ﻫـﺬﻩ‬ ‫ﺍﻷﺣﺎﺩﻳﺚ ﻭﺇﺛﺒﺎﺕ ﺻﻔﺎﺕ ﺍﻟﺮﺏ ﺗﻌﺎﱃ ‪‬ﺎ‪ ،‬ﻓﻬﺬﺍ ﻻ ﻳﺸﻚ ﻓﻴﻪ ﻣﻦ ﻟﻪ ﺃﻗﻞ ﺧـﱪﺓ ﺑـﺎﳌﻨﻘﻮﻝ‪ .‬ﻓـﺈﻥ‬ ‫ﺍﻟﺼﺤﺎﺑﺔ ﻫﻢ ﺍﻟﺬﻳﻦ ﺭﻭﻭﺍ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﻭﺗﻠﻘﺎﻫﺎ ﺑﻌﻀﻬﻢ ﺑﺎﻟﻘﺒﻮﻝ ﻭﱂ ﻳﻨﻜﺮﻫﺎ ﺃﺣﺪ ﻣﻨﻬﻢ ﻋﻠﻰ ﻣـﻦ‬ ‫ﺭﻭﺍﻫﺎ‪ .‬ﰒ ﺗﻠﻘﺎﻫﺎ ﻋﻨﻬﻢ ﲨﻴﻊ ﺍﻟﺘﺎﺑﻌﲔ ﻣﻦ ﺃﻭﳍﻢ ﺇﱃ ﺁﺧﺮﻫﻢ‪ ،‬ﻭﻣﻦ ﲰﻌﻬﺎ ﻣﻨـﻬﻢ ﺗﻠﻘﺎﻫـﺎ ﺑـﺎﻟﻘﺒﻮﻝ‬ ‫ﻭﺍﻟﺘﺼﺪﻳﻖ ﳍﻢ ﻭﻣﻦ ﱂ ﻳﺴﻤﻌﻬﺎ ﻣﻨﻬﻢ ﺗﻠﻘﺎﻫﺎ ﻋﻦ ﺍﻟﺘﺎﺑﻌﲔ ﻛﺬﻟﻚ‪ .‬ﻭﻛﺬﻟﻚ ﺗﺎﺑﻊ ﺍﻟﺘﺎﺑﻌﲔ ﻣﻊ ﺍﻟﺘﺎﺑﻌﲔ‪.‬‬ ‫ﻭﻫﺬﺍ ﺃﻣﺮ ﻳﻌﻠﻤﻪ ﺿﺮﻭﺭﺓ ﺃﻫﻞ ﺍﳊﺪﻳﺚ ﻛﻤﺎ ﻳﻌﻠﻤﻮﻥ ﻋﺪﺍﻟﺔ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺻﺪﻗﻬﻢ ﻭﺃﻣﺎﻧﺘﻬﻢ ﻭﻧﻘﻠﻬﻢ ﺫﻟﻚ‬ ‫ﻋﻦ ﻧﺒﻴﻬﻢ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻛﻨﻘﻠﻬﻢ ﺍﻟﻮﺿﻮﺀ ﻭﺍﻟﻐﺴﻞ ﻣﻦ ﺍﳉﻨﺎﺑﺔ ﻭﺃﻋﺪﺍﺩ ﺍﻟﺼﻠﻮﺍﺕ ﻭﺃﻭﻗﺎ‪‬ﺎ ﻭﻧﻘﻞ‬ ‫ﺍﻵﺫﺍﻥ ﻭﺍﻟﺘﺸﻬﺪ ﻭﺍﳉﻤﻌﺔ ﻭﺍﻟﻌﻴﺪﻳﻦ‪ .‬ﻓﺎﻥ ﺍﻟﺬﻳﻦ ﻧﻘﻠﻮﺍ ﻫﺬﺍ ﻫﻢ ﺍﻟﺬﻳﻦ ﻧﻘﻠﻮﺍ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺼﻔﺎﺕ ﻓﺈﻥ ﺟﺎﺯ‬ ‫ﻋﻠﻴﻬﻢ ﺍﳋﻄﺄ ﻭﺍﻟﻜﺬﺏ ﰲ ﻧﻘﻠﻬﺎ ﺟﺎﺯ ﻋﻠﻴﻬﻢ ﺫﻟﻚ ﰲ ﻧﻘﻞ ﻏﲑﻫﺎ ﳑﺎ ﺫﻛﺮﻧﺎﻩ‪ ،‬ﻭﺣﻴﻨﺌﺬ ﻓﻼ ﻭﺛﻮﻕ ﻟﻨﺎ‬ ‫ﺑﺸﺊ ﻧﻘﻞ ﻟﻨﺎ ﻋﻦ ﻧﺒﻴﻨﺎ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻟﺒﺘﺔ‪ .‬ﻭﻫﺬﺍ ﺍﻧﺴﻼﺥ ﻣﻦ ﺍﻟﺪﻳﻦ ﻭﺍﻟﻌﻠﻢ ﻭﺍﻟﻌﻘﻞ )ﺍﺑﻦ ﻗﻴﻢ‬ ‫ﺍﳉﻮﺯﻳﺔ ﺑﺪﻭﻥ ﺗﺎﺭﺥ‪ (434 -433 :2 ،‬ﻭﺍﻟﺘﻔﺮﻳﻖ ﺑﲔ ﺃﺣﺎﺩﻳﺚ ﺍﻷﺣﻜﺎﻡ ﻭﺍﻟﻌﻘﺎﺋﺪ ﺃﻣﺮ ﺣﺎﺩﺙ ﻓﻬﻮ‬ ‫ﺑﺪﻋﺔ ﰲ ﺩﻳﻦ ﺍﷲ ﻷﻥ ﻫﺬﺍ ﺍﻟﻔﺮﻕ ﻻ ﻳﻌﺮﻑ ﻋﻦ ﺃﺣﺪ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﻭﻻ ﻋﻦ ﺃﺣﺪ ﻣﻦ‬ ‫ﺍﻟﺘﺎﺑﻌﲔ ﻭﻻ ﻋﻦ ﺗﺎﺑﻌﻴﻬﻢ‪ ،‬ﻭﻻ ﻋﻦ ﺃﺣﺪ ﻣﻦ ﺃﺋﻤﺔ ﺍﻹﺳﻼﻡ ﺇﳕﺎ ﻳﻌﺮﻑ ﻋﻦ ﺭﺅﻭﺱ ﺃﻫﻞ ﺍﻟﺒﺪﻉ ﻭﻣـﻦ‬ ‫ﺗﺒﻌﻬﻢ‪) .‬ﺍﺑﻦ ﻗﻴﻢ ﺍﳉﻮﺯﻳﺔ ﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ‪(435 :2 ،‬‬ ‫ﻗﺎﻝ ﺍﳉﻴﺰﺍﱐ‪ :‬ﺧﱪ ﺍﻟﻮﺍﺣﺪ ﺣﺠﺔ ﰲ ﲨﻴﻊ ﺍﻷﺣﻜﺎﻡ ﻭﳐﺘﻠﻒ ﺍﻷﺑﻮﺍﺏ ﻭﺍﳌـﺴﺎﺋﻞ‪ ،‬ﻭﻻ ﻓـﺮﻕ ﰲ‬ ‫ﺫﻟﻚ ﺑﲔ ﻣﺎ ﻋﻤﺖ ﺑﻪ ﺍﻟﺒﻠﻮﻯ ﻭﻣﺎ ﱂ ﺗﻌﻢ ﺑﻪ ﺍﻟﺒﻠﻮﻯ ﻭﺑﲔ ﻣﺎ ﻳﺴﻘﻂ ﺑﺎﻟﺸﺒﻬﺎﺕ ﻭﻣﺎ ﻻ ﻳﺴﻘﻂ ‪‬ﺎ‪ ،‬ﻭ‬ ‫ﺑﲔ ﻣﺎ ﺯﺍﺩ ﻋﻠﻰ ﺍﻟﻘﺮﺁﻥ ﻭﻣﺎ ﻛﺎﻥ ﻣﺒﻴﻨﺎ ﻟﻪ ﺃﻭ ﻣﻮﺍﻓﻘﺎ‪ ،‬ﻭﺑﲔ ﻣﺎ ﻳﻘﺎﻝ ﺇﻧﻪ ﳐﺎﻟﻒ ﻟﻠﻘﻴﺎﺱ ﺃﻭ ﻣﻮﺍﻓﻖ ﻟﻪ‪،‬‬ ‫ﻓﺎﳌﻘﺼﻮﺩ ﺃﻥ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻳﺄﺧﺬﻭﻥ ﺑﺎﳊﺪﻳﺚ ﺇﺫﺍ ﺻﺢ ﻭﱂ ﻳﻮﺟﺪ ﺣﺪﻳﺚ ﺻﺤﻴﺢ ﻧﺎﺳﺦ ﻟﻪ‪ ،‬ﻭﺍﻟـﺪﻟﻴﻞ‬ ‫ﻋﻠﻰ ﺫﻟﻚ ﻋﻤﻮﻡ ﺍﻷﺩﻟﺔ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﻭﺟﻮﺏ ﺍﻷﺧﺬ ﲞﱪ ﺍﻟﻮﺍﺣﺪ ﻓﺈ‪‬ﺎ ﱂ ﺗﻘﻴﺪ ﺫﻟﻚ ﲟﺴﺄﻟﺔ ﺃﻭ ﺑﺸﺮﻁ‪،‬‬

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‫ﺑﻞ ﺇﻥ ﺍﻟﺜﺎﺑﺖ ﻋﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﲔ ﻭﻣﻦ ﺑﻌﺪﻫﻢ ﻣﻦ ﺍﻷﺋﻤﺔ ﺍﳌﻬﺘﺪﻳﻦ ﺍﻟﻌﻤﻞ ﺑﺂﺣﺎﺩﻳـﺚ ﺍﻵﺣـﺎﺩ‬ ‫ﺍﻟﺼﺤﻴﺤﺔ ﻭﻗﺒﻮﳍﺎ ﺩﻭﻥ ﺷﺮﻁ ﺃﻭ ﺗﻔﺮﻳﻖ ﺑﲔ ﻣﺴﺄﻟﺔ ﻭ ﺃﺧﺮﻯ‪) .‬ﺍﳉﻴﺰﺍﱐ ‪(150 ،1998‬‬ ‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ‪ :‬ﺇﺫﺍ ﻭﺟﺪﰎ ﺳﻨﺔ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﺎﺗﺒﻌﻮﻫﺎ ﻭﻻ ﺗﻠﺘﻔﺘـﻮﺍ ﺇﱃ‬ ‫ﺃﺣﺪ )ﺍﳉﻴﺰﺍﱐ‪ (150 ،1998‬ﻭ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﲪﺪ‪ :‬ﻣﻦ ﺭﺩ ﺣﺪﻳﺚ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬ ‫ﻓﻬﻮ ﻋﻠﻰ ﺷﻔﺎ ﻫﻠﻜﺔ )ﺍﳉﻴﺰﺍﱐ ‪ (150 ،1998‬ﻭﺃﻣﺎ ﺍﻻﺳﺘﺸﻬﺎﺩ ﺑﺒﻌﺾ ﻣﺎ ﻳﻨﻘﻞ ﻋﻦ ﺑﻌﺾ ﺍﻷﺋﻤﺔ‪:‬‬ ‫ﺃ‪‬ﻢ ﺗﺮﻛﻮﺍ ﺍﻷﺧﺬ ﺑﺎﳊﺪﻳﺚ ﰲ ﺑﻌﺾ ﺍﳌﺴﺎﺋﻞ ﻓﻬﺬﺍ ﻻ ﻳﺴﺘﻘﻴﻢ ﻷﻥ ﻣﺎ ﻧﻘﻞ ﻋﻦ ﺑﻌﺾ ﺍﻷﺋﻤﺔ ﻻ ﻳﻄﺮﺩ‬ ‫ﺇﺫ ﻣﻦ ﺗﺮﻙ ﻣﻦ ﺍﻷﺋﻤﺔ ﺍﻷﺧﺬ ﺑﺎﳊﺪﻳﺚ ﰲ ﻣﺴﺄﻟﺔ ﻣﺎ ﻓﺬﻟﻚ ﻟﺴﺒﺐ ﻣﺎ‪ ،‬ﻟﺬﺍ ﻓﻘﺪ ﻋﻤﻞ ﻫﺆﻻﺀ ﺍﻷﺋﻤـﺔ‬ ‫ﺃﻧﻔﺴﻬﻢ ﺑﺎﳊﺪﻳﺚ ﻭﺃﺧﺬﻭﺍ ﺑﻪ ﰲ ﻣﺴﺎﺋﻞ ﺃﺧﺮﻯ ﳑﺎﺛﻠﺔ‪ .‬ﻓﺎﻹﻣﺎﻡ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻣﺜﻼ ﺣﻜﻲ ﻋﻨﻪ ﺭﺩ ﺧـﱪ‬ ‫ﺍﻟﻮﺍﺣﺪ ﻋﻤﺖ ﺑﻪ ﺍﻟﺒﻠﻮﻯ‪ .‬ﻭﺍﻟﻮﺍﻗﻊ ﺃﻥ ﺃﺑﺎ ﺣﻨﻴﻔﺔ ﺭﲟﺎ ﺗﺮﻙ ﺍﻷﺧﺬ ﲝﺪﻳﺚ ﻣﺎ ﻷﺳﺒﺎﺏ‪ :‬ﻣﻨﻬﺎ ﻋـﺪﻡ‬ ‫ﻭﺻﻮﻟﻪ ﺇﻟﻴﻪ ﺃﻭ ﻋﺪﻡ ﺛﺒﻮﺗﻪ ﻟﺪﻳﻪ ﺃﻭ ﻟﻮﺟﻮﺩ ﻣﻌﺎﺭﺽ ﻟﻪ ﺃﻗﻮﻯ ﻣﻨﻪ ﰲ ﻧﻈﺮﻩ‪ .‬ﻭﳒﺪ ﺃﻥ ﺃﺑﺎ ﺣﻨﻴﻔﺔ ﻳﻌﻤﻞ‬ ‫ﲞﱪ ﺍﻟﻮﺍﺣﺪ ﰲ ﻣﺴﺎﺋﻞ ﻛﺜﲑﺓ ﳑﺎ ﻋﻤﺖ ﺑﻪ ﺍﻟﺒﻠﻮﻯ )ﺍﳉﻴﺰﺍﱐ ‪ (151 ،1998‬ﻓﻨﺴﺒﺔ ﻫـﺬﺍ ﺍﻟﻘـﻮﻝ‬ ‫ﻷﰊ ﺣﻨﻴﻔﺔ ﻻ ﺗﺼﺢ ﺑﻞ ﻫﻮ ﻛﺬﺏ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺻﺎﺣﺒﻴﻪ ﺇﺫ ﱂ ﻳﻘﻞ ﺃﺣﺪ ﻣﻨﻬﻢ ﺍﻟﺒﺘﺔ ﻭﺇﳕﺎ ﻫـﻮ ﻗـﻮﻝ‬ ‫ﻣﺘﺄﺧﺮﻫﻢ )ﺍﺑﻦ ﻗﻴﻢ ﺍﳉﻮﺯﻳﺔ ﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ‪(436 :2 ،‬‬ ‫ﺭﺃﻱ ﺍﻟﺼﻮﺍﺏ ﰲ ﺣﺠﻴﺔ ﺧﱪ ﺍﻵﺣﺎﺩ ﰲ ﺍﻟﻌﻘﻴﺪﺓ‪.‬‬ ‫ﰲ ﻫﺬﺍ ﺍﻷﻣﺮ ﺃﻭﺍﻓﻖ ﻣﺎ ﻗﺎﻟﻪ ﺍﻟﺪﻛﺘﻮﺭ ﻳﻮﺳﻒ ﺍﻟﻘﺮﺿﺎﻭﻱ ﺍﻟﺬﻱ ﻗﺴﻢ ﺍﻟﻌﻘﻴﺪﺓ ﺇﱃ ﻗﺴﻤﲔ ﺍﻷﻭﻝ‬ ‫ﺃﺻﻮﻝ ﺍﻟﻌﻘﻴﺪﺓ ﻭﺍﻟﺜﺎﱐ ﻓﺮﻭﻉ ﺍﻟﻌﻘﻴﺪﺓ‪) .‬ﺍﻟﻘﺮﺿﺎﻭﻱ ‪ (95-94 ،1997‬ﻭﺃﻣﺎ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻷﻭﻝ ﻭﻫﻮ‬ ‫ﺃﺻﻮﻝ ﺍﻟﻌﻘﻴﺪﺓ ﻫﻲ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺼﻔﺎﺕ ﺍﷲ ﻛﻮﺟﻮﺩﻩ ﻭﻭﺣﺪﺍﻧﻴﺘﻪ ﻭﻗﺪﺭﺗﻪ ﻭﻋﻠﻤﻪ ﻭﻛﺬﻟﻚ ﻣﺎ ﻳﺘﻌﻠـﻖ‬ ‫ﺑﺮﺳﺎﻟﺘﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ .‬ﻫﺬﻩ ﺍﻷﻣﻮﺭﻫﻲ ﺍﳌﺮﺍﺩﺓ ﺑﺎﻟﻌﻘﻴﺪﺓ ﻋﻨﺪ ﺍﻟﺒﺰﺩﻭﻱ ﻭﻋﺒﺪ ﺍﻟﻌﺰﻳﺰﺍﻟﺒﺨـﺎﺭﻱ‬ ‫ﻭﺍﻷﺳﻨﻮﻱ ﻏﲑﻫﻢ‪ .‬ﻭﻳﺪﺧﻞ ﰲ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻹﳝﺎﻥ ﲟﺎ ﺛﺒﺖ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻛﺎﻹﳝﺎﻥ ﺑﺎﻟﺒﻌﺚ ﻭﺍﳊﺴﺎﺏ ﻭﺍﳉﻨﺔ‬ ‫ﻭﺍﻟﻨﺎﺭ ﻭﺍﳌﻼﺋﻜﺔ ﻭﺍﻟﺮﺳﻞ ﻭﻗﺪ ﺛﺒﺘﺖ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺑﻄﺮﻳﻖ ﺻﺮﻳﺢ ﻓﺼﺎﺭﺕ ﳑـﺎ‬ ‫ﺃﲨﻌﺖ ﻋﻠﻴﻪ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻓﺼﺎﺭﺕ ﳑﺎ ﻋﻠﻢ ﻣﻦ ﺍﻟﺪﻳﻦ ﺑﺎﻟﻀﺮﻭﺭﺓ ﻓﻤﻨﻜﺮﻫﺎ ﻛﺎﻓﺮ‪ .‬ﻭﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ‬ ‫ﺍﻟﻌﻘﻴﺪﺓ ﻫﻮ ﺍﳊﺪ ﺍﻟﻔﺎﺻﻞ ﺑﲔ ﺍﻹﳝﺎﻥ ﻭﺍﻟﻜﻔﺮ ﺇﲨﺎﻋﺎ‪ .‬ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤﺔ ﰲ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﺗﻜـﻮﻥ‬ ‫ﻣﺆﻛﺪﺓ ﻟﻠﻘﺮﺁﻥ ﻓﻘﻂ‪.‬‬ ‫ﻭﺃﻣﺎ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻟﺜﺎﱐ ﻭﻫﻮ ﻓﺮﻭﻉ ﺍﻟﻌﻘﻴﺪﺓ ﻓﺎﳌﺮﺍﺩ ﻣﻨﻬﺎ ﻫﻮ ﻛﺎﻷﻣﻮﺭ ﺍﻟﱵ ﺗﺘﻌﻠﻖ ﺑـﺎﻵﺧﺮﺓ ﺍﻟـﱵ‬ ‫ﻻﻳﺬﻛﺮﻫﺎ ﺍﻟﻘﺮﺁﻥ ﺃﻭ ﻳﺬﻛﺮﻫﺎ ﻭﻟﻜﻦ ﻏﲑ ﺻﺮﳛﺔ ﻛﺎﻟﺼﺮﺍﻁ ﻭﺍﳊﻮﺽ ﻭﺍﻟﱵ ﺗﺘﻌﻠﻖ ﺑﻌـﺬﺍﺏ ﺍﻟﻘـﱪ‬ ‫ﻭﺳﺆﺍﻝ ﻣﻨﻜﺮ ﻭﻧﻜﲑ ﻭﻛﻌﻼﻣﺎﺕ ﺍﻟﺴﺎﻋﺔ ﻛﺨﺮﻭﺝ ﺍﻟﺪﺟﺎﻝ ﻭﻧﺰﻭﻝ ﻋﻴﺴﻰ‪.‬‬ ‫ﻓﺤﺪﻳﺚ ﺍﻟﺼﺮﺍﻁ ﻗﺪ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ ﺑﺴﻨﺪﻩ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ )ﺍﻟﺒﺨـﺎﺭﻱ ﰲ ﺍﺑـﻦ‬ ‫ﺣﺠﺮﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ‪ (445-444 :11 ،‬ﻭﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻛﺬﻟﻚ ﺭﻭﻯ ﻣﺴﻠﻢ ﺑﺴﻨﺪﻩ ﰲ ﺻـﺤﻴﺤﻪ‬ ‫ﻋﻨﻪ )ﻣﺴﻠﻢ ‪ (166-163 :1 ،1955‬ﻭﻋﻦ ﺃﰊ ﺳﻌﻴﺪﺍﳋﺪﺭﻱ )ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﺑﻦ ﺣﺠـﺮ ﺑـﺪﻭﻥ‬ ‫ﺗﺎﺭﻳﺦ‪ (422-420 :11 ،‬ﻭﻋﻦ ﺃﰊ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ ﺃﻳﻀﺎ ﺭﻭﻯ ﻣﺴﻠﻢ ﺑﺴﻨﺪﻩ ﻋﻨﻪ ﰲ ﺻـﺤﻴﺤﻪ‬ ‫)ﻣﺴﻠﻢ ‪ (170 -167 :1 ،1955‬ﻭﻏﲑ ﺃﰊ ﻫﺮﻳﺮﺓ ﻭﺃﰊ ﺳﻌﻴﺪ ﻓﺤﺪﻳﺚ ﺍﻟﺼﺮﺍﻁ ﻫﺬﺍ ﺃﻳﻀﺎ ﻗـﺪ‬

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‫ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﻣﺴﻨﺪﻩ ﻋﻦ ﺃﰊ ﺑﻜﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ‪ .‬ﻓﻌﻠﻰ ﺍﻷﻗﻞ ﺣﻜﻢ ﻫﺬﺍ ﺍﳊـﺪﻳﺚ ﻫـﻮ ﻣـﻦ‬ ‫ﺣﺪﻳﺚ ﺍﻵﺣﺎﺩ ﺍﳌﺸﻬﻮﺭ ﺃﻭ ﺍﳌﺴﺘﻔﻴﺾ‪ .‬ﻓﻼ ﺷﻚ ﰲ ﺻﺤﺘﻪ‪ .‬ﻭﻗﺪ ﺫﻛﺮ ﺍﻟﻜﺘﺎﱐ ﰲ ﻧﻈﻢ ﺍﳌﺘﻨﺎﺛﺮ ﻣـﻦ‬ ‫ﺍﳊﺪﻳﺚ ﺍﳌﺘﻮﺍﺗﺮ ﺁﺭﺍﺀ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺬﻳﻦ ﻳﻘﻮﻟﻮﻥ ﺑﺘﻮﺍﺗﺮﻩ )ﺍﻟﻜﺘﺎﱐ ﺑﺪﻭﻥ ﺗـﺎﺭﻳﺦ‪ (148،‬ﺇﻻ ﺃﻧـﲏ ﺃﺭﻯ‬ ‫ﺗﻮﺍﺗﺮﻩ ﻟﻴﺲ ﻛﺘﻮﺍﺗﺮ ﺍﻟﺼﻠﻮﺍﺕ ﺍﳋﻤﺲ ﺍﻟﱵ ﺃﲨﻊ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺗﻮﺍﺗﺮﻫﺎ ﺣﱴ ﺻﺎﺭﺕ ﳑﺎ ﻋﻠﻢ ﻣﻦ ﺍﻟـﺪﻳﻦ‬ ‫ﺑﺎﻟﻀﺮﻭﺓ ﻓﻤﻨﻜﺮﻫﺎ ﻛﺎﻓﺮ‪.‬‬ ‫ﻓﺤﺪﻳﺚ ﺍﳊﻮﺽ ﻗﺪ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ ﺑﺴﻨﺪﻩ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ )ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﺑﻦ‬ ‫ﺣﺠﺮ ﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ‪ (463 :11 ،‬ﻭﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺎﺱ )ﺍﻟﺒﺨﺎﺭﻱ ﺑﺪﻭﻥ ﺗـﺎﺭﻳﺦ‪(463 :11 ،‬‬ ‫ﻭﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ )ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﺑﻦ ﺣﺠﺮ‪ ،‬ﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ‪ (463 :11 ،‬ﻭﻋﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ‬ ‫)ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﺑﻦ ﺣﺠﺮ ﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ‪ (464-463 :11 ،‬ﻭﻋﻦ ﺳﻬﻞ ﺑﻦ ﺳﻌﺪ )ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﺑﻦ‬ ‫ﺣﺠﺮ ﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ‪ (464 :11 ،‬ﻭﻋﻦ ﺟﻨﺪﺏ ﺑﻦ ﺟﻨﺎﺩﺓ )ﺍﻟﺒﺨﺎﺭﻱ ﺑﺪﻭﻥ ﺗـﺎﺭﻳﺦ‪(465 :11 ،‬‬ ‫ﻭﻋﻦ ﺣﺎﺭﺛﺔ ﺑﻦ ﻭﻫﺐ )ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﺑﻦ ﺣﺠﺮ ﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ‪ (465 :11 ،‬ﻭﻋﻦ ﻋﻘﺒﺔ )ﺍﻟﺒﺨﺎﺭﻱ‬ ‫ﰲ ﺍﺑﻦ ﺣﺠﺮﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ‪ (465 :11 ،‬ﻭﻋﻦ ﺃﲰﺎﺀ ﺑﻨﺖ ﺃﰊ ﺑﻜﺮ )ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﺑـﻦ ﺣﺠﺮﺑـﺪﻭﻥ‬ ‫ﺗﺎﺭﻳﺦ‪ (466 :11 ،‬ﻭﻋﺒﺪ ﺍﷲ ﺑﻦ ﺯﻳﺪ )ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﺑﻦ ﺣﺠﺮ ﺑﺪﻭﻥ ﺍﻟﺘﺎﺭﻳﺦ‪ (463 :11 ،‬ﺭﺿﻲ‬ ‫ﺍﷲ ﻋﻨﻬﻢ‪ .‬ﻓﻌﻠﻰ ﺍﻷﻗﻞ ﺣﻜﻢ ﺣﺪﻳﺚ ﺍﳊﻮﺽ ﻫﻮ ﻣﻦ ﺣﺪﻳﺚ ﺍﻵﺣﺎﺩ ﺍﳌﺸﻬﻮﺭ‪ .‬ﻭﻗﺎﻝ ﺍﻟﺒﻐـﺪﺍﺩﻱ‬ ‫ﻭﻫﻮ ﻣﻦ ﺍﳌﺘﻜﻠﻤﲔ‪ :‬ﺇﻥ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﻦ ﺍﳌﺴﺘﻔﻴﺾ ﺍﳌﺘﻮﺳﻂ ﺑﲔ ﺍﻟﺘـﻮﺍﺗﺮ ﻭﺍﻵﺣـﺎﺩ )ﺍﻟﺒﻐـﺪﺍﺩﻱ‬ ‫‪ (13 ،1980‬ﻓﻼ ﺷﻚ ﰲ ﺻﺤﺘﻪ‪ .‬ﻓﻘﺪ ﻗﺎﻝ ﺑﺘﻮﺍﺗﺮﻩ ﺍﻟﺴﻴﻮﻃﻲ ﰲ ﺗﺪﺭﻳﺐ ﺍﻟـﺮﺍﻭﻱ )ﺍﻟـﺴﻴﻮﻃﻲ‬ ‫‪ (179 :2 ،1966‬ﻭﻗﺎﻝ ﺑﺘﻮﺍﺗﺮﻩ ﻛﺬﻟﻚ ﺍﻟﻘﺎﺿﻲ ﺍﻟﺒﻴﻀﺎﻭﻱ ﻭﺍﻟﻘﺮﻃﱯ )ﺍﻟﻜﺘﺎﱐ ﺑﺪﻭﻥ ﺍﻟﺘـﺎﺭﻳﺦ‬ ‫‪ (152‬ﻭﻗﺎﻝ ﺑﺘﻮﺍﺗﺮﻩ ﻛﺬﻟﻚ ﺍﻷﻧﺼﺎﺭﻱ ﰲ ﻛﺘﺎﺑﻪ ﻓﻮﺍﺗﺢ ﺍﻟﺮﲪﻮﺕ ﻣﻦ ﺃﺻﻮﻝ ﺍﻟﻔﻘـﻪ )ﺍﻷﻧـﺼﺎﺭﻱ‬ ‫‪1324‬ﻩ‪ (120 :2 ،‬ﻭﻗﺎﻝ ﺑﺘﻮﺍﺗﺮ ﺣﺪﻳﺚ ﺍﳊﻮﺽ ﻛﺬﻟﻚ ﺍﺑﻦ ﺍﻟﻘﻴﻢ )ﺍﺑﻦ ﻗـﻴﻢ ﺍﳉﻮﺯﻳـﺔ ﺑـﺪﻭﻥ‬ ‫ﺍﻟﺘﺎﺭﻳﺦ‪(356 :2 ،‬‬ ‫ﻓﺤﺪﻳﺚ ﺳﺆﺍﻝ ﻣﻨﻜﺮ ﻭﻧﻜﲑ ﻓﻘﺪ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ ﺑﺴﻨﺪﻩ ﻋﻦ ﺃﻧـﺲ ﺑـﻦ ﻣﺎﻟـﻚ‬ ‫)ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﺑﻦ ﺣﺠﺮ‪ (205 :3 ،‬ﻭﺭﻭﻯ ﻋﻦ ﺃﻧﺲ ﻛﺬﻟﻚ ﻣﺴﻠﻢ ﺑﺴﻨﺪﻩ ﻋﻨﻪ )ﻣـﺴﻠﻢ ‪،1955‬‬ ‫‪ (2201-2200 :4‬ﻭﺭﻭﻯ ﻋﻦ ﺃﻧﺲ ﻛﺬﻟﻚ ﺃﲪﺪ ﺑﺴﻨﺪﻩ ﻋﻨﻪ )ﺃﲪﺪ‪ (126 :3 ،1978‬ﻭﺭﻭﻯ‬ ‫ﻋﻦ ﺃﻧﺲ ﻛﺬﻟﻚ ﺃﺑﻮﺩﺍﻭﺩ ﰲ ﺳﻨﻨﻪ ﻋﻨﻪ )ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﺁﺑﺎﺩﻱ‪ (86 :13 ،‬ﻭﺭﻭﺍﻩ ﻣﺴﻠﻢ ﺑﺴﻨﺪﻩ ﻋـﻦ‬ ‫ﺍﻟﱪﺍﺀ ﺑﻦ ﺛﺎﺑﺖ )ﻣﺴﻠﻢ ‪ (2201 :4 ،1955‬ﻭﻋﻦ ﺍﻟﱪﺍﺀ ﺑﻦ ﻋﺎﺫﺏ ﻛﺬﻟﻚ ﺭﻭﻯ ﻋﻨﻪ ﺃﲪﺪ )ﺃﲪﺪ‬ ‫‪ (287 :4 ،1978‬ﻭﻋﻦ ﺍﻟﱪﺍﺀ ﻛﺬﻟﻚ ﺭﻭﻯ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﺳﻨﻨﻪ ﺑﺴﻨﺪﻩ ﻋﻨﻪ )ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﺁﺑﺎﺩﻱ‬ ‫‪ (86-85 :13 ،1969‬ﺃﺭﻯ ﺃﻥ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﺍﻷﻗﻞ ﻣﻦ ﺍﻵﺣﺎﺩ ﺍﻟﺼﺤﻴﺢ ﻭﻗﺪ ﺗﻠﻘﺘﻪ ﺍﻷﻣﺔ‬ ‫ﺑﺎﻟﻘﺒﻮﻝ‪ ،‬ﻓﻼ ﺷﻚ ﻋﻠﻰ ﺻﺤﺘﻪ‪ .‬ﻭﻗﺪ ﺻﺮﺡ ﺑﺘﻮﺍﺗﺮﻩ ﺍﻟﺴﻴﻮﻃﻲ )ﺍﻟﺴﻴﻮﻃﻲ‪(180 :2 ،1966‬‬ ‫ﻓﺤﺪﻳﺚ ﻋﺬﺍﺏ ﺍﻟﻘﱪ ﻗﺪ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ ﺑﺴﻨﺪﻩ ﻋﻦ ﺍﻟﱪﺍﺀ ﺑﻦ ﻋﺎﺯﺏ ﻭﻋﻦ ﺍﺑﻦ ﻋﻤﺮ‬ ‫ﻭﻋﻦ ﻋﺎﺋﺸﺔ ﻭ ﻋﻦ ﺃﲰﺎﺀ ﺑﻨﺖ ﺃﰊ ﺑﻜﺮ ﻭﻋﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ )ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﺑﻦ ﺣﺠﺮ ﺑﺪﻭﻥ ﺗـﺎﺭﻳﺦ‬ ‫‪ (233 -231 :3‬ﻭﻋﻦ ﺃﰊ ﺃﻳﻮﺏ ﺍﻷﻧﺼﺎﺭﻱ ﻭﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ )ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﺑـﻦ‬

‫ﻫﺪﻯ ﺑﻦ ﳏﺴﻦ ‪171 -‬‬

‫ﺧﺠﺮ ﺑﺪﻭﻥ ﺍﻟﺘﺎﺭﻳﺦ‪ (242-241 :3 ،‬ﻭﻏﲑﻫﻢ‪ .‬ﻓﻌﻠﻰ ﺍﻷﻗﻞ ﺣﻜﻢ ﺣﺪﻳﺚ ﻋﺬﺍﺏ ﺍﻟﻘـﱪ ﻣـﻦ‬ ‫ﺍﻵﺣﺎﺩ ﺍﳌﺸﻬﻮﺭ ﻓﻼ ﺷﻚ ﻋﻠﻰ ﺍﳊﻜﻢ ﺑﺼﺤﺘﻪ ﺇﻻ ﺃﻥ ﺍﻟﺒﺰﺩﻭﻱ ﺣﻜﻢ ﺣﺪﻳﺚ ﻋﺬﺍﺏ ﺍﻟﻘﱪ ﻫﺬﺍ ﺑﺄﻧـﻪ‬ ‫ﻣﻦ ﺍﻵﺣﺎﺩ‪ .‬ﻭﻗﺎﻝ ﺍﻟﺒﻐﺪﺍﺩﻱ‪ :‬ﺇﻥ ﺣﺪﻳﺚ ﻋﺬﺍﺏ ﺍﻟﻘﱪ ﻣﻦ ﺍﳌﺴﺘﻔﻴﺾ ﺍﳌﺘﻮﺳﻂ ﺑﲔ ﺍﻟﺘﻮﺍﺗﺮ ﻭﺍﻵﺣـﺎﺩ‬ ‫)ﺍﻟﺒﻐﺪﺍﺩﻱ ‪ (13-12 ،1928‬ﻭﻗﺪ ﺻﺮﺡ ﺑﺘﻮﺍﺗﺮﻩ ﺍﻟﻐﺰﺍﱄ ﰲ ﺍﻻﻗﺘﺼﺎﺩ ﻭﺍﻻﻋﺘﻘﺎﺩ )ﺍﻟﻐﺰﺍﱄ ‪،1962‬‬ ‫‪ (109‬ﻭﻗﺪ ﻧﻘﻞ ﺻﺎﺣﺐ ﻣﺴﻠﻢ ﺍﻟﺜﺒﻮﺕ ﻋﻦ ﺍﺑﻦ ﺍﳉﻮﺯﻱ ﺃﻥ ﺣﺪﻳﺚ ﻋﺬﺍﺏ ﺍﻟﻘﱪ ﻣﻦ ﺍﻟﺘﻮﺍﺗﺮ ﻭﻗـﺎﻝ‬ ‫ﺍﻷﻧﺼﺎﺭﻱ‪ :‬ﺇﻥ ﺭﻭﺍﺗﻪ ﻛﺜﲑﺓ ﰲ ﺍﻟﻐﺎﻳﺔ )ﺍﻷﻧﺼﺎﺭﻱ ‪1324‬ﻩ‪ (120 :2 ،‬ﻭﻗﺎﻝ ﺍﺑـﻦ ﺍﻟﻘـﻴﻢ‪ :‬ﺇﻥ‬ ‫ﺣﺪﻳﺚ ﻋﺬﺍﺏ ﺍﻟﻘﱪ ﻣﻦ ﺍﳌﺘﻮﺍﺗﺮ )ﺍﺑﻦ ﻗﻴﻢ ﺍﳉﻮﺯﻳﺔ ﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ‪(356 :2 ،‬‬ ‫ﻓﺤﺪﻳﺚ ﻧﺰﻭﻝ ﻋﻴﺴﻰ ﻗﺪ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ ﺑﺴﻨﺪﻩ ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺍﳌـﺴﻴﺐ ﻋـﻦ ﺃﰊ‬ ‫ﻫﺮﻳﺮﺓ ﻓﻐﲑ ﺳﻌﻴﺪ ﺗﺎﺑﻊ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻧﺎﻓﻊ ﻣﻮﱃ ﺃﰊ ﻗﺘﺎﺩﺓ‪) .‬ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﺑﻦ ﺣﺠـﺮ‬ ‫ﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ‪ (491-490 :6 ،‬ﻭﻗﺪ ﺭﻭﻯ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺃﻳﻀﺎ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ ﺑﺴﻨﺪﻩ ﻋﻦ ﺃﰊ‬ ‫ﻫﺮﻳﺮﺓ )ﻣﺴﻠﻢ ‪ (137-136 :1 ،1955‬ﻭﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻛﺬﻟﻚ ﺭﻭﻯ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺃﲪـﺪ ﰲ‬ ‫ﻣﺴﻨﺪﻩ )ﺃﲪﺪ ‪ (272 :2 ،1978‬ﻭﻗﺪ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻛﺬﻟﻚ ﻋﻦ ﺟﺎﺑﺮ ﺑـﻦ ﻋﺒـﺪ ﺍﷲ )ﻣـﺴﻠﻢ‬ ‫‪ (137 :1 ،1955‬ﺣﺪﻳﺚ ﺍﻟﺪﺟﺎﻝ ﺃﻳﻀﺎ ﻗﺪ ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﺔ ﰲ ﺳﻨﻨﻪ ﺑﺴﻨﺪﻩ ﻋـﻦ ﺃﰊ ﺃﻣﺎﻣـﺔ‬ ‫ﺍﻟﺒﺎﻫﻠﻲ )ﺍﺑﻦ ﻣﺎﺟﺔ ﺑﺪﻭﻥ ﺍﻟﺘﺎﺭﻳﺦ‪ (1363-1359 :2 ،‬ﻫﺬﺍ ﳑﻦ ﺭﻭﻯ ﺣﺪﻳﺚ ﻧﺰﻭﻝ ﻋﻴﺴﻰ‪ .‬ﳑﺎ‬ ‫ﺫﻛﺮﺍﺗﻀﺢ ﺃﻥ ﺣﺪﻳﺚ ﻧﺰﻭﻝ ﻋﻴﺴﻰ ﻫﺬﺍ ﻋﻠﻰ ﺍﻷﻗﻞ ﺣﻜﻤﻪ ﻣﻦ ﺍﻵﺣﺎﺩ ﺍﳌﺘﻠﻘﺎﺓ ﺑـﺎﻟﻘﺒﻮﻝ ﻭﻗـﺪ ﺭﻭﺍﻩ‬ ‫ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﻭﻏﲑﳘﺎ ﻓﻼ ﺷﻚ ﰲ ﺻﺤﺘﻪ‪ .‬ﻭﻗﺪ ﺻﺮﺡ ﺍﻟﻘﺮﻃﱯ ﻭﺍﺑﻦ ﺭﺷﺪ ﻭﺍﻟﺸﻮﻛﺎﱐ ﻛﻤﺎ ﻧﻘﻞ‬ ‫ﻋﻨﻬﻢ ﺍﻟﻜﺘﺎﱐ ﺃﻥ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﺘﻮﺍﺗﺮ‪) .‬ﺍﻟﻜﺘﺎﱐ ﺑﺪﻭﻥ ﺍﻟﺘﺎﺭﻳﺦ ‪(147‬‬ ‫ﻓﺤﺪﻳﺚ ﺍﻟﺪﺟﺎﻝ ﻓﻘﺪ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﺑﺴﻨﺪﻩ ﰲ ﺻﺤﻴﺤﻪ ﻋﻦ ﺍﳌﻐﲑﺓ ﺑﻦ ﺷﻌﺒﺔ ﻭﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ‬ ‫ﻋﻤﺮ ﻭﻋﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﻭﻋﻦ ﺃﰊ ﺑﻜﺮﺓ ﻭﻋﻦ ﻋﺎﺋﺸﺔ ﻭﻋﻦ ﺣﺬﻳﻔﺔ )ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﺑﻦ ﺣﺠﺮ ﺑـﺪﻭﻥ‬ ‫ﺗﺎﺭﻳﺦ‪ (91-89 :13 ،‬ﻭﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺃﻳﻀﺎ ﻗﺪ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﺑﺴﻨﺪﻩ ﻋﻦ ﺣﺬﻳﻔﺔ ﻭﻋﻦ ﺃﰊ ﻫﺮﻳـﺮﺓ‬ ‫ﻭﻋﻦ ﺍﻟﻨﻮﺍﺱ ﺑﻦ ﲰﻌﺎﻥ ﻭﻋﻦ ﺃﰊ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ‪ ،‬ﻭﻋﻦ ﺍﳌﻐﲑﺓ ﺑﻦ ﺷﻌﺒﺔ ﻭﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ﻭﺃﻧﺲ ﺑﻦ‬ ‫ﻣﺎﻟﻚ )ﻣﺴﻠﻢ ‪ (2260-2247 :4 ،1955‬ﻣﻦ ﻫﻨﺎ ﺍﺗﻀﺢ ﺃﻥ ﺣﺪﻳﺚ ﺍﻟﺪﺟﺎﻝ ﻫﺬﺍ ﻋﻠﻰ ﺍﻷﻗﻞ‬ ‫ﺣﻜﻤﻪ ﻣﻦ ﺍﻵﺣﺎﺩ ﺍﳌﺸﻬﻮﺭ‪ .‬ﻓﻼ ﺷﻚ ﰲ ﺻﺤﺘﻪ‪ .‬ﻓﻘﺪ ﺻﺮﺡ ﺍﻟﺸﻮﻛﺎﱐ ﺑﺘﻮﺍﺗﺮﻩ ﻛﻤﺎ ﻧﻘـﻞ ﻋﻨـﻪ‬ ‫ﺍﻟﻜﺘﺎﱐ ﰲ ﻧﻈﻢ ﺍﳌﺘﻨﺎﺛﺮ ﻣﻦ ﺍﳊﺪﻳﺚ ﺍﳌﺘﻮﺍﺗﺮ )ﺍﻟﻜﺘﺎﱐ ﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ‪(146 ،‬‬ ‫ﻓﻬﺬﻩ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﺛﺒﺘﺖ ﻣﻦ ﺍﻵﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤﺔ‪ -‬ﻭﻗﺪ ﻗﺎﻝ ﻛﺜﲑ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺑﺘﻮﺍﺗﺮ ﺍﻷﺣﺎﺩﻳﺚ‬ ‫ﻓﻴﻬﺎ – ﺻﺎﺭﺕ ﻋﻘﻴﺪﺓ ﳚﺐ ﺍﻹﳝﺎﻥ ‪‬ﺎ ﺇﻻ ﺃﻧﲏ ﺃﺭﻯ ﺃﻥ ﻣﻨﻜﺮﻫﺎ ﻟﻴﺲ ﺑﻜﺎﻓﺮ ﻭﻟﻜﻦ ﻣﺒﺘﺪﻉ‪ .‬ﻫﺬﺍ ﻭﺇﻥ‬ ‫ﻗﺎﻟﻮﺍ ﺑﺘﻮﺍﺗﺮﻫﺎ ﺇﻻ ﺃﻥ ﺗﻮﺍﺗﺮﻫﺎ ﻟﻴﺲ ﻛﺘﻮﺍﺗﺮ ﺍﻟﺼﻠﻮﺍﺕ ﺍﳋﻤﺲ ﻭﻋﺪﺩ ﺭﻛﻌﺎ‪‬ﺎ ﺍﻟﱵ ﺃﲨﻊ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠـﻰ‬ ‫ﺗﻮﺍﺗﺮﻫﺎ ﻭﻗﺪ ﺻﺮﺡ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﻛﺎﻟﺒﺬﺩﻭﻱ ﺃﻥ ﺣﺪﻳﺚ ﻋﺬﺍﺏ ﺍﻟﻘﱪﻣﻦ ﺍﻵﺣﺎﺩ‪ .‬ﻭﻗﺪ ﺗﻘﺪﻡ ﻗـﻮﻝ‬ ‫ﺍﻟﺒﻐﺪﺍﺩﻱ‪ :‬ﺇﻥ ﺣﺪﻳﺚ ﺍﳊﻮﺽ ﻣﻦ ﺍﳌﺴﺘﻔﻴﺾ‪ ،‬ﻭ ﻗﺪ ﺗﻘﺪﻡ ﻗﻮﻝ ﺍﻟﻔﺘﻮﺣﻲ ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺍﻟﻨﺠـﺎﺭ‪ :‬ﺇﻥ‬ ‫ﺍﻟﻜﻔﺮﱂ ﻳﻘﻊ ﺇﻻ ﺑﺈﻧﻜﺎﺭ ﻣﺎ ﻋﻠﻢ ﻣﻦ ﺍﻟﺪﻳﻦ ﺑﺎﻟﻀﺮﻭﺭﺓ‪.‬‬

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‫ﻓﻔﻲ ﺣﺠﻴﺔ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ ﰲ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﻻ ﺗﺬﻛﺮ ﰲ ﺍﻟﻘﺮﺁﻥ ﺃﻭ ﺫﻛﺮﺕ ﻭ ﻟﻜـﻦ ﱂ ﺗﻜـﻦ‬ ‫ﺻﺮﳛﺔ ﻟﻴﺲ ﻫﻨﺎﻙ ﺧﻼﻑ ﺑﲔ ﻋﻠﻤﺎﺀ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‪ .‬ﻗﺎﻝ ﺇﻣﺎﻡ ﺍﳊﺮﻣﲔ ﻭﻫﻮ ﻣﻦ ﻛﺒﺎﺭ ﺍﻷﺻـﻮﻟﻴﲔ‪:‬‬ ‫ﻛﻞ ﻣﺎ ﺟﻮﺯﻩ ﺍﻟﻌﻘﻞ ﻭﻭﺭﺩ ﺑﻪ ﺍﻟﺸﺮﻉ ﻭﺟﺐ ﺍﻟﻘﻀﺎﺀ ﺑﺜﺒﻮﺗﻪ‪ .‬ﻓﻤﻤﺎ ﻭﺭﺩ ﺍﻟﺸﺮﻉ ﺑﻪ ﻋﺬﺍﺏ ﺍﻟﻘـﱪ‬ ‫ﻭﺳﺆﺍﻝ ﻣﻨﻜﺮ ﻭﻧﻜﲑ ﻭﺭﺩ ﺍﻟﺮﻭﺡ ﺇﱃ ﺍﳌﻴﺖ ﰲ ﻗﱪﻩ‪ ،‬ﻭﻣﻨﻬﺎ ﺍﻟﺼﺮﺍﻁ ﻭﺍﳌﻴﺰﺍﻥ ﻭﺍﳊـﻮﺽ ﻭﺍﻟـﺸﻔﺎﻋﺔ‬ ‫ﻟﻠﻤﺬﻧﺒﲔ ﻛﻞ ﺫﻟﻚ ﺣﻖ )ﺇﻣﺎﻡ ﺍﳊﺮﻣﲔ ﻧﻘﻼ ﻋﻦ ﺍﻟﻘﺮﺿﺎﻭﻱ ‪ (95‬ﻭﻗﺪ ﺗﻘﺪﻡ ﺭﺃﻱ ﺍﻟﺒﺰﺩﻭﻱ ﻭﻏـﲑﻩ‬ ‫ﰲ ﺫﻟﻚ‪.‬‬ ‫ﻓﺎﻟﻐﺰﺍﱄ ﺇﻧﻪ ﲢﺪﺙ ﻋﻦ ﺑﻨﺎﺀ ﺍﻹﳝﺎﻥ ﻭﺫﻛﺮ ﻓﻴﻪ ﻋﻦ ﺳﺆﺍﻝ ﻣﻨﻜﺮ ﻭﻧﻜﲑ ﻭﻋﺬﺍﺏ ﺍﻟﻘﱪ ﻭﻏﲑ ﺫﻟﻚ‬ ‫)ﺍﻟﻐﺰﺍﱄ ‪ (110 :1 ،1939‬ﻭﻗﺎﻝ ﰲ ﺍﻻﻗﺘﺼﺎﺩ ﻭﺍﻻﻋﺘﻘﺎﺩ ﰲ ﺑﺎﺏ ﺑﻴﺎﻥ ﻭﺟﻮﺏ ﺍﻟﺘـﺼﺪﻳﻖ ﻣـﻦ‬ ‫ﻋﺬﺍﺏ ﺍﻟﻘﱪﻭﺍﻟﺼﺮﺍﻁ ﻭﺍﳌﻴﺰﺍﻥ )ﺍﻟﻐﺰﺍﱄ ‪(111-108 ،1962‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ‪ :‬ﻣﺬﻫﺐ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺇﺛﺒﺎﺕ ﻋﺬﺍﺏ ﺍﻟﻘﱪ ﻭﻗﺪ ﺗﻈﺎﻫﺮﺕ ﻋﻠﻴﻪ ﺍﻷﺩﻟﺔ ﻣﻦ ﺍﻟﻜﺘـﺎﺏ‬ ‫ﻭﺍﻟﺴﻨﺔ )ﺁﺑﺎﺩﻱ ‪(88 :13 ،1969‬‬ ‫ﻫﺬﺍ ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﻘﺮﺿﺎﻭﻱ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﲝﺠﻴﺔ ﺣﺪﻳﺚ ﺍﻵﺣﺎﺩ ﳑﺎ ﺳﻜﺖ ﻋﻨﻪ ﺍﻟﻘﺮﺁﻥ ﻭﻧﻄﻘﺖ ﺑـﻪ‬ ‫ﺍﻟﺴﻨﺔ ﺍﻟﺼﺤﻴﺤﺔ ﺃﻭ ﺟﺎﺀ ﺑﻪ ﺍﻟﻘﺮﺁﻥ ﻭﻟﻜﻦ ﺑﻌﺒﺎﺭﺍﺕ ﳏﺘﻤﻠﺔ ﻟﻠﺘﺄﻭﻳﻞ ﻣﻦ ﻗﺮﻳﺐ ﺃﻭ ﺑﻌﻴﺪ‪ :‬ﻓﻬﺬﺍ ﻻ ﻳﻨﺎﺯﻋﻪ‬ ‫ﺃﺣﺪ ﻣﻦ ﻋﻠﻤﺎﺀ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﰲ ﺇﺛﺒﺎﺗﻪ ﻭﻭﺟﻮﺏ ﺍﻹﳝﺎﻥ ﺑﻪ ﻋﻦ ﻃﺮﻳﻖ ﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ ﺇﺫﺍ ﻛﺎﻥ ﺻﺤﻴﺢ‬ ‫ﺍﻟﺜﺒﻮﺕ ﺻﺮﻳﺢ ﺍﻟﺪﻻﻟﺔ‪ ...‬ﰒ ﻗﺎﻝ ﻓﻀﻴﻠﺘﻪ ﻭﺳﺎﺭ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻨﻬﺞ ﻛﻞ ﺍﳌـﺼﻨﻔﲔ ﰲ ﺍﻟﻌﻘﺎﺋـﺪ ﻣـﻦ‬ ‫ﺍﻷﺷﻌﺮﻳﺔ ﻭﺍﳌﺎﺗﺮﺩﻳﺔ ﻭﺭﺩﻭﺍ ﻋﻠﻰ ﺍﳌﻌﺘﺰﻟﺔ ﺍﻟﺬﻳﻦ ﺃﻧﻜﺮﻭﺍ ﻣﺎ ﺻﺢ ﺑﻪ ﺍﳊﺪﻳﺚ ﻣﻦ ﺃﺣﻮﺍﻝ ﺍﻟﱪﺯﺥ ﻭﺍﻵﺧﺮﺓ‬ ‫ﻭﺷﺪﺩﻭﺍ ﺍﻟﻨﻜﲑ ﻋﻠﻴﻬﻢ‪ ...‬ﻓﺈﺛﺒﺎﺕ ﺍﻟﻌﻘﻴﺪﺓ ﺑﺼﺤﺎﺡ ﺍﳊﺪﻳﺚ ﻣﺘﻔﻖ ﻋﻠﻴﻪ ﻣـﻦ ﺣﻴـﺚ ﺍﳌﺒـﺪﺃ ﺑـﲔ‬ ‫ﺍﳌﺪﺭﺳﺘﲔ ﺍﳌﺘﻨﺎﺯﻋﺘﲔ ﰲ ﻋﺼﺮﻧﺎ‪ :‬ﺍﳌﺪﺭﺳﺔ ﺍﻷﺷﻌﺮﻳﺔ ﻭﺍﳌﺎﺗﺮﺩﻳﺔ ﻭﺍﻟﱵ ﺗﺘﻤﺜﻞ ﰲ ﺍﳉﺎﻣﻌـﺎﺕ ﺍﻟﺪﻳﻨﻴـﺔ‬ ‫ﺍﻟﻌﺮﻳﻘﺔ ﺍﻷﺯﻫﺮ ﻭﺍﻟﺰﻳﺘﻮﻧﺔ ﻭﺍﻟﻘﺮﻭﻳﲔ ﻭﺩﻳﻮﺑﻨﺪ ﻭﻣﺎ ﺗﻔﺮﻉ ﻣﻨﻬﺎ ﻭﺍﳌﺪﺭﺳﺔ ﺍﳊﻨﺒﻠﻴﺔ ﺍﻟﱵ ﳝﺜﻠـﻬﺎ ﻋﻠﻤـﺎﺀ‬ ‫ﺍﳌﻤﻠﻜﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ ﻭﻣﻦ ﺗﺒﻌﻬﻢ ﻭﲣﺮﺝ ﻋﻠﻰ ﺃﻳﺪﻳﻬﻢ )ﺍﻟﻘﺮﺿﺎﻭﻱ ‪(96-95 ،1997‬‬ ‫ﳑﺎ ﺗﻘﺪﻡ ﺍﺗﻀﺢ ﺃﻧﻪ ﻟﻴﺲ ﻫﻨﺎﻙ ﺧﻼﻑ ﺑﲔ ﻋﻠﻤﺎﺀ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﰲ ﺣﺠﻴﺔ ﺧﱪ ﺍﻵﺣﺎﺩ ﺍﻟـﺼﺤﻴﺢ‬ ‫ﰲ ﻓﺮﻭﻉ ﺍﻟﻌﻘﻴﺪﺓ ﻭﺍﳋﻼﻑ ﻳﻜﻮﻥ ﰲ ﺃﺻﻮﻝ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﱵ ﺗﺘﻌﻠﻖ ﺑﺼﻔﺎﺕ ﺍﷲ ﻭﺭﺳﺎﻟﺘﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬ ‫ﻭ ﺳﻠﻢ ﻭﻏﲑ ﺫﻟﻚ ﻭﺍﻟﱵ ﺍﳋﻄﺄ ﻓﻴﻬﺎ ﻳﻜﻮﻥ ﻛﻔﺮﺍ ﻭﺍﻹﻧﻜﺎﺭﻋﻨﻬﺎ ﻳﻜﻮﻥ ﻛﻔﺮﺍ ﻛﺬﻟﻚ‪.‬‬ ‫ﺣﺪﻳﺚ ﺍﻟﻮﺍﺣﺪ ﺍﻟﻀﻌﻴﻒ ﻻ ﻳﺼﺢ ﺃﻥ ﻳﻜﻮﻥ ﺣﺠﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ‬ ‫ﳑﺎ ﺗﻘﺪﻡ ﺍﺗﻀﺢ ﺃﻥ ﺍﻟﻌﻠﻤﺎﺀ ﺃﲨﻌﻮﺍ ﻋﻠﻰ ﺃﻥ ﺣﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ ﻻ ﻳﺼﺢ ﺣﺠﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ‪.‬‬

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‫ﺍﺧﺘﻼﻑ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺗﻌﻴﲔ ﺍﻵﺣﺎﺩ ﺃﻭ ﺍﳌﺘﻮﺍﺗﺮ‬ ‫ﻛﻤﺎ ﺃﻥ ﺍﻟﻌﻠﻤﺎﺀ ﺍﺗﻔﻘﻮﺍ ﰲ ﺗﻌﻴﲔ ﺑﻌﺾ ﺍﻷﺣﺎﺩﻳﺚ ﺍﳌﺘﻮﺍﺗﺮﺓ ﻛﻤﺜﻞ ﺍﻟﺼﻠﻮﺍﺕ ﺍﳋﻤـﺲ ﻭﻋـﺪﺩ‬ ‫ﺭﻛﻌﺎ‪‬ﺎ ﻭﻏﲑ ﺫﻟﻚ ﺇﻻ ﺃ‪‬ﻢ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺗﻌﻴﲔ ﺑﻌﺾ ﺍﻷﺣﺎﺩﻳﺚ ﺍﳌﺘﻮﺍﺗﺮﺓ ﺍﻷﺧﺮﻯ‪ .‬ﻫﺬﺍ ﻷ‪‬ﻢ ﺍﺧﺘﻠﻔﻮﺍ‬ ‫ﰲ ﺗﻌﻴﲔ ﻋﺪﺩ ﺍﻟﺘﻮﺍﺗﺮ‪ ،‬ﻭﺍﳌﻬﻢ ﻋﻨﺪﻫﻢ ﻫﻮ ﺇﻓﺎﺩﺓ ﺍﻟﻌﻠﻢ‪ .‬ﻓﻬﺬﺍ ﳜﺘﻠﻒ ﺑﲔ ﻋﺎﱂ ﻭﺁﺧﺮ‪ .‬ﻓﺎﻟﺬﻱ ﻳﺘﺨﺼﺺ‬ ‫ﰲ ﺍﳊﺪﻳﺚ ﻭﻋﻠﻮﻡ ﺍﻟﺮﺟﺎﻝ‪ ،‬ﻓﺮﲟﺎ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺭﻭﺍﻫﺎ ﻋﺪﺩ ﻗﻠﻴﻞ ﻭﻟﻜﻨﻬﻢ ﻣﻦ ﻧﺎﺣﻴﺔ ﺍﻟﻌﺪﺍﻟﺔ ﻭﺍﻟﻀﺒﻂ‬ ‫ﻭﺍﻹﺗﻘﺎﻥ ﰲ ﻣﻨﺘﻬﺎﻫﺎ ﻗﺪ ﻳﻔﻴﺪ ﺍﻟﻌﻠﻢ ﻣﻊ ﺃﻥ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻻ ﻳﻌﻠﻤﻬﺎ ﻏﲑ ﺍﳌﺘﺨﺼﺺ ‪‬ﺎ ﻓﻐـﲑ ﺍﳌﺘـﻮﺍﺗﺮ‬ ‫ﻋﻨﺪﻩ‪.‬‬ ‫ﻭﻫﻨﺎ ﺑﻌﺾ ﺍﻷﻣﺜﻠﺔ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺍﺧﺘﻠﻒ ﻓﻴﻬﺎ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﺣﻴﺚ ﺗﻮﺍﺗﺮﻫﺎ ﺃﻭ ﺁﺣﺎﺩﻫﺎ‪.‬‬ ‫ﺫﻛﺮ ﺍﻟﺒﺰﺩﻭﻱ ﻭﻫﻮ ﻣﻦ ﺍﻷﺻﻮﻟﻴﲔ ﺃﻥ ﺭﺅﻳﺔ ﺍﷲ ﺑﺎﻷﺑﺼﺎﺭ ﻭﻋﺬﺍﺏ ﺍﻟﻘﱪ ﻣﻦ ﺃﺣﺎﺩﻳﺚ ﺍﻵﺣـﺎﺩ‬ ‫ﺍﻟﱵ ﺗﻔﻴﺪ ﺍﻟﻈﻦ )ﺍﻟﺒﺰﺩﻭﻱ ‪ (371 :2 ،1974‬ﻭﺫﻛﺮ ﻋﺒﺪ ﺍﻟﻘﺎﻫﺮ ﺍﻟﺒﻐﺪﺍﺩﻱ ﺃ‪‬ﻤﺎ ﻣﻦ ﺍﳌـﺴﺘﻔﻴﺾ‬ ‫ﺍﻟﺬﻱ ﻳﻔﻴﺪ ﺍﻟﻌﻠﻢ ﺍﳌﻜﺘﺴﺐ‪)0‬ﺍﻟﺒﻐﺪﺍﺩﻱ ‪ (13 ،1400‬ﻣﻊ ﺃﻥ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻭﺍﺑﻦ ﺍﻟﻘـﻴﻢ ﺫﻛـﺮﺍ ﺃﻥ‬ ‫ﺣﺪﻳﺚ ﺭﺅﻳﺔ ﺍﷲ ﺑﺎﻷﺑﺼﺎﺭ ﰲ ﺍﻵﺧﺮﺓ ﻭﻋﺬﺍﺏ ﺍﻟﻘﱪ ﻣﻦ ﺍﳌﺘﻮﺍﺗﺮ )ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺑﺪﻭﻥ ﺗﺎﺭﺥ‪،51 :18 ،‬‬ ‫ﺍﺑﻦ ﻗﻴﻢ ﺍﳉﻮﺯﻳﺔ ﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ‪(356-355 ،‬‬ ‫ﻭﻳﻨﺸﺄ ﻣﻦ ﺍﺧﺘﻼﻑ ﺍﳊﻜﻢ ﺑﺎﳊﺪﻳﺚ ﻣﻦ ﺍﻟﻘﺎﺋﻞ ﺑﺄﺣﺎﺩﻳﺘﻪ ﻭﺗﻮﺍﺗﺮﻩ ﺍﻻﺧﺘﻼﻑ ﰲ ﻛﻔـﺮ ﻣﻨﻜـﺮﻩ‬ ‫ﻭﻋﺪﻣﻪ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻷﺧﺒﺎﺭ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﻋﺬﺍﺏ ﺍﻟﻘﱪ ﻭﺍﻟﺸﻔﺎﻋﺔ ﻭﺍﳊﻮﺽ ﻭﺭﺅﻳﺔ ﺍﻟﺮﺏ‬ ‫ﻭﻗﺎﻝ ﺇﻧﻪ ﻣﻦ ﺭﺃﻱ ﺍﶈﺪﺛﲔ ﺃﻥ ﻣﻦ ﻛﺬﺏ ‪‬ﺎ ﺃﻭ ﺃﻧﻜﺮ ﻣﻀﻤﻮ‪‬ﺎ ﻓﻬﻮ ﻛﺎﻓﺮ )ﺍﺑﻦ ﻗﻴﻢ ﺍﳉﻮﺯﻳﺔ ﺑـﺪﻭﻥ‬ ‫ﺗﺎﺭﻳﺦ‪(358 :2 ،‬‬ ‫ﻭﻗﺪ ﺳﺒﻖ ﺃﻥ ﺫﻛﺮﺕ ﺃﻥ ﺍﻟﻜﻔﺮﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﲟﺜﻞ ﻫﺬﺍ ﺍﻷﻣﺮ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻔﺘﻮﺣﻲ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﺑﺈﻧﻜﺎﺭ‬ ‫ﻣﺎ ﻋﻠﻢ ﻣﻦ ﺍﻟﺪﻳﻦ ﺑﺎﻟﻀﺮﻭﺭﺓ‪.‬‬ ‫ﺍﻟﺮﺃﻱ ﺍﻟﺮﺍﺟﺢ ﰲ ﺣﺪﻳﺚ ﺍﻟﺮﺅﻳﺔ‬ ‫ﺃﺭﻯ ﺃﻥ ﺍﻟﺮﺃﻱ ﺍﻟﺮﺍﺟﺢ ﰲ ﻣﺜﻞ ﻫﺬﺍ ﺍﻷﻣﺮ ﻫﻮ ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﺍﳌﺘﺨﺼﺺ ﺍﻟﺬﻱ ﻫﻮ ﺃﻫﻠﻪ‪ .‬ﻗـﺎﻝ ﺍﷲ‬ ‫ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ :‬ﻓﺎﺳﺄﻟﻮﺍ ﺃﻫﻞ ﺍﻟﺬﻛﺮ ﺇﻥ ﻛﻨﺘﻢ ﻻ ﺗﻌﻠﻤﻮﻥ‪ 0).‬ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ‪ (43 :16 ،‬ﻭﺃﻫﻞ ﺍﻟﺬﻛﺮ‬ ‫ﻫﻨﺎ ﻫﻢ ﺍﶈﺪﺛﻮﻥ‪ .‬ﻭﻗﺪﳝﺎ ﻗﺎﻟﻮﺍ‪ :‬ﺻﺎﺣﺐ ﺍﻟﺪﺍﺭ ﺃﻋﻠﻢ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭ‪ .‬ﳍﺬﺍ ﻻ ﺑﺪ ﻣﻦ ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﻛﺘـﺐ‬ ‫ﺍﳊﺪﻳﺚ ﻭﺷﺮﻭﺣﻬﺎ ﻭﻛﺘﺐ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ ﻟﻨﻌﻠﻢ ﻣﻜﺎﻧﺔ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻫﻞ ﻫﻮ ﻣﺘـﻮﺍﺗﺮ ﺃﻡ ﺁﺣـﺎﺩ‪.‬‬ ‫ﻳﻜﻔﻴﲏ ﻫﻨﺎ ﺃﻥ ﺃﻭﺿﺢ ﻣﻦ ﻫﻢ ﺍﻟﺼﺤﺎﺑﺔ ﺍﻟﺬﻳﻦ ﺭﻭﻭﺍ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻭﺇﻥ ﻛﺎﻧﺖ ﺃﻟﻔﺎﻇﻬﺎ ﳐﺘﻠﻔﺔ ﻭﻟﻜـﻦ‬ ‫ﺍﳌﻌﲎ ﻭﺍﺣﺪ‪ .‬ﻭﻣﻦ ﺭﻭﻯ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﻦ ﻋﻠﻤﺎﺋﻪ؟‬ ‫ﺍﻟﺼﺤﺎﺑﺔ ﺍﻟﺬﻳﻦ ﺭﻭﻭﺍ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﻨﻬﻢ‪:‬‬ ‫ﺃﺑﻮ ﻫﺮﻳﺮﺓ‪ .‬ﺭﻭﻯ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ ﺑﺴﻨﺪﻩ ﻋﻨﻪ )ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﺑﻦ ﺣﺠﺮ ﺑـﺪﻭﻥ ﺗـﺎﺭﻳﺦ‬ ‫‪ (419 :13‬ﻭﺭﻭﻯ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ ﺑـﺴﻨﺪﻩ ﻋﻨـﻪ )ﻣـﺴﻠﻢ ‪ (164-163 ،1955‬ﻭﺭﻭﻯ‬ ‫ﺍﻟﺘﺮﻣﺬﻱ ﰲ ﺳﻨﻨﻪ ﺑﺴﻨﺪﻩ ﻋﻨﻪ )ﺍﻟﺘﺮﻣﺬﻱ ﰲ ﺍﳌﺒـﺎﺭﻛﻔﻮﺭﻱ ‪ (270 :7 ،1967‬ﻭﺭﻭﻯ ﺍﻟـﺪﺍﺭﻣﻲ‬ ‫ﺑﺴﻨﺪﻩ ﻋﻨﻪ )ﺍﻟﺪﺍﺭﻣﻲ ‪(233 :2 ،1966‬‬

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‫ﻭﺟﺮﻳﺮ ﺑﻦ ﻋﺒﺪﺍﷲ‪ .‬ﺭﻭﻯ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ ﺑﺴﻨﺪﻩ ﻋﻨﻪ )ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﺑﻦ ﺣﺠـﺮ ﺑـﺪﻭﻥ‬ ‫ﺍﻟﺘﺎﺭﻳﺦ‪ (419 :13 ،‬ﻭﺭﻭﻯ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﺳﻨﻨﻪ ﺑﺴﻨﺪﻩ ﻋﻨﻪ )ﺍﻟﺘﺮﻣﺬﻱ ﰲ ﺍﳌﺒﺎﺭﻛﻔﻮﺭﻱ ‪:7 ،1967‬‬ ‫‪ (266‬ﻭﺭﻭﻯ ﺍﺑﻦ ﻣﺎﺟﻪ ﰲ ﺳﻨﻨﻪ ﺑﺴﻨﺪﻩ ﻋﻨﻪ‪) .‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ ‪(63 :1‬‬ ‫ﻭﺃﺑﻮﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ‪ .‬ﺭﻭﻯ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ ﺑﺴﻨﺪﻩ ﻋﻨﻪ )ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﺑﻦ ﺣﺠـﺮ ﺑـﺪﻭﻥ‬ ‫ﺗﺎﺭﻳﺦ‪ (423 :13 ،‬ﻭﺭﻭﻯ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ ﺑﺴﻨﺪﻩ ﻋﻨﻪ‪) .‬ﻣـﺴﻠﻢ ‪ (167 :1 ،1955‬ﻭﺭﻭﻯ‬ ‫ﺃﲪﺪ ﰲ ﻣﺴﻨﺪﻩ ﺑﺴﻨﺪﻩ ﻋﻨﻪ )ﺃﲪﺪ ‪(16 :3 ،1978‬‬ ‫ﻭﻋﺪﻱ ﺑﻦ ﺣﺎﰎ‪ .‬ﺭﻭﻯ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ ﺑﺴﻨﺪﻩ ﻋﻨﻪ )ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﺑﻦ ﺣﺠﺮ ﺑﺪﻭﻥ ﺍﻟﺘﺎﺭﻳﺦ‪،‬‬ ‫‪(423 :13‬‬ ‫ﻭﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻤﺮ‪ .‬ﺭﻭﻯ ﺍﻟﺘﺮﻣﺬﻱ ﰲ ﺳﻨﻨﻪ ﺑﺴﻨﺪﻩ ﻋﻨﻪ‪) .‬ﺍﻟﺘﺮﻣﺬﻱ ﰲ ﺍﳌﺒـﺎﺭﻛﻮﺭﻱ‪،1967 ،‬‬ ‫‪(269 :7‬‬ ‫ﻭﺻﻬﻴﺐ‪ .‬ﺭﻭﻯ ﺍﻟﺘﺮﻣﺬﻱ ﰲ ﺳﻨﻨﻪ ﺑﺴﻨﺪﻩ ﻋﻨﻪ‪) .‬ﺍﻟﺘﺮﻣﺬﻱ ﰲ ﺍﳌﺒﺎﺭﻛﻔﻮﺭﻱ ‪(267 :7 ،1967‬‬ ‫ﻭﺭﻭﻯ ﺃﺑﻮ ﻋﻮﺍﻧﺔ ﺑﺴﻨﺪﻩ ﻋﻨﻪ )ﺃﺑﻮ ﻋﻮﺍﻧﺔ ﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ ‪(157-156 :1‬‬ ‫ﻭﺃﺑﻮ ﺭﺯﻳﻦ‪ .‬ﺭﻭﻯ ﺍﺑﻦ ﻣﺎﺟﻪ ﰲ ﺳﻨﻨﻪ ﺑﺴﻨﺪﻩ ﻋﻨﻪ )ﺍﺑﻦ ﻣﺎﺟﻪ ﺑـﺪﻭﻥ ﺗـﺎﺭﻳﺦ‪ (64 :1 ،‬ﻭﺭﻭﻯ‬ ‫ﺃﲪﺪ ﰲ ﻣﺴﻨﺪﻩ ﺑﺴﻨﺪﻩ ﻋﻨﻪ )ﺃﲪﺪ ‪(12 :4 ،1978‬‬ ‫ﻭﻋﺒﺪﺍﷲ ﺑﻦ ﻗﻴﺲ ﺍﻷﺷﻌﺮﻱ‪ .‬ﺭﻭﻯ ﺍﺑﻦ ﻣﺎﺟﻪ ﰲ ﺳﻨﻨﻪ ﺑﺴﻨﺪﻩ ﻋﻨﻪ )ﺍﺑﻦ ﻣﺎﺟﻪ ﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ‪:1 ،‬‬ ‫‪(66‬‬ ‫ﻭﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ‪ .‬ﺭﻭﻯ ﺍﺑﻦ ﻣﺎﺟﺔ ﰲ ﺳﻨﻨﻪ ﺑﺴﻨﺪﻩ ﻋﻨﻪ )ﺍﺑﻦ ﻣﺎﺟﺔ ﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ ‪(66-65 :1‬‬ ‫ﺇﻻ ﺃﻥ ﰲ ﺳﻨﺪ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻓﻴﻪ ﺃﺑﻮ ﻋﺎﺻﻢ ﺍﻟﻌﺒﺎﺩﺍﱐ ﻭﻫﻮ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﻴﺪ ﺍﷲ ﺍﺧﺘﻠﻒ ﻓﻴﻪ ﺍﻟﻌﻠﻤﺎﺀ‬ ‫)ﺍﺑﻦ ﺣﺠﺮ ‪ (143-142 :12 ،1328‬ﻭ ﺍﻟﻔﻀﻞ ﺍﻟﺮﻗﺎﺷﻲ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﻋﻴﻴﻨﺔ‪ :‬ﻻ ﺷﺊ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ‬ ‫ﻣﻌﲔ‪ :‬ﻛﺎﻥ ﻗﺎﺻﺎ ﻭ ﻛﺎﻥ ﺭﺟﻞ ﺳﻮﺀ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺯﺭﻋﺔ‪ :‬ﻣﻨﻜﺮﺍﳊﺪﻳﺚ‪) .‬ﺍﺑـﻦ ﺣﺠـﺮ‪:8 ،1326‬‬ ‫‪ (283‬ﺇﺫﺍ ﺭﻭﺍﻳﺔ ﺟﺎﺑﺮﻣﻦ ﻫﺬﺍ ﺍﻟﺴﻨﺪ ﻏﲑ ﻣﻘﺒﻮﻝ‪.‬‬ ‫ﻋﻤﺎ ﻳﺘﻌﻠﻖ ﲝﺪﻳﺚ ﺍﻟﺮﺅﻳﺔ ﻫﺬﺍ ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ‪ :‬ﻭ ﻗﺪ ﺭﻭﻯ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺮﺅﻳﺔ ﻋﻦ ﺍﻟﻨﱯ ﺻـﻠﻰ ﷲ‬ ‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﲨﺎﻋﺔ ﻣﻦ ﺃﺻﺤﺎﺑﻪ ﻣﻨﻬﻢ ﺟﺮﻳﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ‪ ،‬ﻭﺃﺑﻮﺍﻟﺮﺯﻳﻦ ﺍﻟﻌﻘﻴﻠﻲ‪ ،‬ﻭﺃﺑـﻮﻫﺮﻳﺮﺓ‪ ،‬ﻭﺃﺑـﻮ‬ ‫ﺳﻌﻴﺪ‪ ،‬ﻭﺻﻬﻴﺐ‪ ،‬ﻭﺟﺎﺑﺮ‪ ،‬ﻭﺃﺑﻮ ﻣﻮﺳﻰ‪ ،‬ﻭﻋﺒﺪﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ﻭﺍﺑﻦ ﻋﺒﺎﺱ ﻭﺍﺑﻦ ﻋﻤﺮ ﻭﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ‬ ‫ﻭﻋﺪﻱ ﺑﻦ ﺣﺎﰎ ﻭﻋﻤﺎﺭ ﺑﻦ ﻳﺎﺳﺮ ﻭﻋﻤﺮﻭ ﺑﻦ ﺛﺎﺑﺖ ﺍﻷﻧﺼﺎﺭﻱ ﻭﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ )ﺍﺑﻦ ﻗـﻴﻢ‬ ‫ﺍﳉﻮﺯﻳﺔ‪(54-53 :13 ،1969‬‬ ‫ﻭﺫﻛﺮ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﻋﺒﺪﺍﷲ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺍﳊﻜﻴﻢ ﺍﻟﺘﺮﻣﺬﻱ ﺭﲪﻪ ﺍﷲ ﺃﻥ ﺣﺪﻳﺚ ﺍﻟﺮﺅﻳﺔ ﻗـﺪ ﺭﻭﺍﻩ‬ ‫ﻭﺍﺣﺪ ﻭﻋﺸﺮﻭﻥ ﻣﻦ ﻣﺸﺎﻫﲑ ﺍﻟﺼﺤﺎﺑﺔ ﻭﻛﱪﺍﺋﻬﻢ ﻭﻋﻠﻤﺎﺋﻬﻢ ﻧﻘﻠﻮﻩ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭ‬ ‫ﺳﻠﻢ ﻭﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺛﺒﻮﺗﻪ‪) .‬ﺍﻟﻜﺘﺎﱐ ﺑﺪﻭﻥ ﺍﻟﺘﺎﺭﻳﺦ‪(153 ،‬‬ ‫ﳑﺎ ﺫﻛﺮ ﺗﺒﲔ ﺃﻥ ﻗﻮﻝ ﻣﻦ ﻗﺎﻝ ﺑﺄﻥ ﺣﺪﻳﺚ ﺍﻟﺮﺅﻳﺔ ﻣﺘﻮﺍﺗﺮ ﻫﻮ ﺍﻟﺮﺍﺟﺢ ﻋﻨﺪﻱ ﻣﻊ ﺫﻟﻚ ﻻ ﺃﻣﻴـﻞ‬ ‫ﺇﱃ ﺍﻟﻘﻮﻝ ﺑﺘﻜﻔﲑ ﻣﻦ ﺃﻧﻜﺮ ﺍﻟﺮﺅﻳﺔ‪ .‬ﻫﺬﺍ ﻷﻥ ﺗﻮﺍﺗﺮﻩ ﻟﻴﺲ ﻛﺘﻮﺍﺗﺮ ﺍﻟﻘﺮﺁﻥ ﻭﻻ ﻛﺘﻮﺍﺗﺮ ﺍﻟﺼﻠﻮﺍﺕ ﺍﳋﻤﺲ‬

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‫ﻭﻋﺪﺩ ﺭﻛﻌﺎ‪‬ﺎ ﺍﻟﱵ ﺃﲨﻊ ﻋﻠﻤﺎﺀ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﰲ ﺗﻮﺍﺗﺮﻫﺎ‪ ،‬ﳏﺪﺛﻮﻫﻢ ﻭﺃﺻﻮﻟﻴﻮﻫﻢ ﻭﻣﺘﻜﻠﻤﻮﻫﻢ ﻋﻠﻰ ﺃ‪‬ﺎ‬ ‫ﻣﻦ ﺍﳌﺘﻮﺍﺗﺮ ﻓﺼﺎﺭﺕ ﳑﺎ ﻋﻠﻢ ﻣﻦ ﺍﻟﺪﻳﻦ ﺑﺎﻟﻀﺮﻭﺭﺓ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﺼﻼﺡ ﻓﻴﻤﺎ ﻳﺘﻌﻠـﻖ ﺑﺎﳊـﺪﻳﺚ‬ ‫ﺍﳌﺘﻮﺍﺗﺮ‪ :‬ﻭﻣﻦ ﺳﺌﻞ ﻋﻦ ﺇﺑﺮﺍﺯ ﻣﺜﺎﻝ ﻟﺬﻟﻚ ﻓﻴﻤﺎ ﻳﺮﻭﻯ ﻣﻦ ﺍﳊﺪﻳﺚ ﺃﻋﻴﺎﻩ ﺗﻄﻠﺒﻪ‪) .‬ﺍﺑـﻦ ﺍﻟـﺼﻼﺡ ﰲ‬ ‫ﺍﻟﻌﺮﺍﻗﻲ ‪ (266-265 ،1969‬ﻭﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ ﻋﻦ ﺍﳊﺪﻳﺚ ﺍﳌﺘﻮﺍﺗﺮ‪ :‬ﻭﻻ ﻳﺬﻛﺮﻩ ﺍﶈﺪﺛﻮﻥ ﻭﻫﻮ ﻗﻠﻴﻞ‬ ‫ﰲ ﺭﻭﺍﻳﺘﻬﻢ )ﺍﻟﻨﻮﻭﻱ ﰲ ﺍﻟﺴﻴﻮﻃﻲ ‪ (176 :2 ،1966‬ﻭﻟﺴﺖ ﺃﺭﻳﺪ ﻣﻦ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺃﻥ ﺣـﺪﻳﺚ‬ ‫ﺍﳌﺘﻮﺍﺗﺮ ﻏﲑ ﻣﻮﺟﻮﺩ ﺃﻭ ﻏﲑ ﻛﺜﲑ ﻭﻗﺪ ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ‪ :‬ﺃﻥ ﺍﳌﺘﻮﺍﺗﺮ ﻣﻮﺟﻮﺩ ﻭﺟﻮﺩ ﻛﺜﺮﺓ ﰱ ﺍﻷﺣﺎﺩﻳﺚ‬ ‫)ﺍﺑﻦ ﺣﺠﺮ ‪ (4 ،1934‬ﻭﻟﻜﻦ ﺍﻟﺬﻱ ﺃﺭﻳﺪ ﺃﻥ ﺃﻗﻮﻝ ﺑﺄﻥ ﻫﻨﺎﻙ ﺃﻗﻮﺍﻻ ﻭﺁﺭﺍﺀ ﰲ ﺍﳊﺪﻳﺚ ﺍﳌﺘﻮﺍﺗﺮ‪ .‬ﻧﻌﻢ‬ ‫ﺃﻧﺎ ﺃﻗﻮﻝ ﺑﺄﻥ ﺣﺪﻳﺚ ﺍﳌﺘﻮﺍﺗﺮ ﻛﺜﲑﺇﻻ ﺃﻥ ﺗﻌﻴﲔ ﺍﳌﺘﻮﺍﺗﺮ ﺍﻟﺬﻱ ﺃﲨﻊ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﺗﻮﺍﺗﺮﻩ ﺣـﱴ ﺑـﲔ‬ ‫ﺍﶈﺪﺛﲔ ﻓﻜﺜﺮﺗﻪ ﺃﻗﻞ ﳑﺎ ﻳﺪﻋﻴﻪ ﻛﺜﲑ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ‪ .‬ﺃﻟﻴﺲ ﻣﻦ ﺍﻷﺣﻮﻁ ﺃﻥ ﻻ ﳛﻜﻢ ﺑﺎﻟﻜﻔﺮ ﳌﻦ ﺃﻧﻜﺮ ﻣﺜﻞ‬ ‫ﻫﺬﺍ ﺍﻷﻣﺮ ﻭﻟﻜﻦ ﳛﻜﻢ ﺑﺄﻧﻪ ﻣﺒﺘﺪﻉ‪ .‬ﻭﺃﻧﺎ ﺃﻭﺍﻓﻖ ﻣﺎ ﻗﺎﻟﻪ ﺍﻟﺪﻛﺘﻮﺭ ﻳﻮﺳﻒ ﺍﻟﻘﺮﺿﺎﻭﻱ ﺣﻴﻨﻤﺎ ﻗﺎﻝ‪ :‬ﻓﺈﻥ‬ ‫ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺑﻜﻞ ﺃﺻﻨﺎﻓﻬﻢ‪ :‬ﺃﺷﻌﺮﻳﺔ ﻭﺣﻨﺒﻠﻴﺔ ﻭﻣﺘﻜﻠﻤﲔ ﻭﺃﺛﺮﻳﲔ ﻭﻓﻘﻬﺎﺀ ﻭﻣﺘﺼﻮﻓﺔ ﱂ ﻳﻜﻔﺮﻭﺍ ﺍﻟﻔـﺮﻕ‬ ‫ﺍﳌﺒﺘﺪﻋﺔ – ﰲ ﻧﻈﺮﻫﻢ‪ -‬ﺍﳋﻮﺍﺭﺝ ﻭﺍﳌﻌﺘﺰﻟﺔ ﻭﻏﲑﻫﻢ‪ ،‬ﻭﱂ ﳜﺮﺟﻮﻫﻢ ﻣﻦ ﺍﻹﺳﻼﻡ ﺑﻞ ﺣﻜﻤﻮﺍ ﺑﺄ‪‬ﻢ ﻣﻦ‬ ‫ﺃﻫﻞ ﺍﻟﺒﺪﻉ ﻻ ﺃﻛﺜﺮ‪ ،‬ﺭﻏﻢ ﺇﻧﻜﺎﺭﻫﻢ ﻟﻌﺪﺩ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﺑﺮﻏﻢ ﺍﺳﺘﻔﺎﺿﺔ ﺑﻌﻀﻬﺎ ﺑﻞ ﺭﲟـﺎ ﺃﻭﺻـﻠﻬﺎ‬ ‫ﺑﻌﻀﻬﻢ ﺇﱃ ﻣﺮﺗﺒﺔ ﺍﻟﺘﻮﺍﺗﺮ‪ .‬ﻭﺫﻟﻚ ﻷﻥ ﺍﻟﻜﻔﺮ ﺑﺈﻧﻜﺎﺭ ﺍﳌﺘﻮﺍﺗﺮ ﻏﲑ ﳎﻤﻊ ﻋﻠﻴﻪ ﺇﳕﺎ ﺍ‪‬ﻤﻊ ﻋﻠﻴﻪ ﺇﻧﻜﺎﺭ ﻣﺎ‬ ‫ﻋﻠﻢ ﻣﻦ ﺍﻟﺪﻳﻦ ﺑﺎﻟﻀﺮﻭﺭﺓ ﻭﻫﺬﺍ ﺃﻣﺮ ﺯﺍﺋﺪ ﻋﻠﻰ ﳎﺮﺩ ﺍﻟﺘﻮﺍﺗﺮﺃﻭ ﳎﺮﺩ ﺍﻹﲨﺎﻉ‪) .‬ﺍﻟﻘﺮﺿـﺎﻭﻱ ‪،1997‬‬ ‫‪(96‬‬ ‫ﺍﻻﺳﺘﺪﻻﻝ ﲞﱪ ﺍﻵﺣﺎﺩ ﻋﻨﺪ ﺍﳌﺘﻜﻠﻤﲔ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻟﻌﻘﻴﺪﺓ‪.‬‬ ‫ﻭﻗﺪ ﺍﺳﺘﺪﻝ ﺍﳌﺘﻜﻠﻤﻮﻥ ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﲞﱪ ﺍﻵﺣﺎﺩ ﰲ ﻛﺘﺒﻬﻢ ﻋﻨﺪ ﺍﻻﺣﺘﺠـﺎﺝ ﻓﻴﻤـﺎ ﻳﺘﻌﻠـﻖ‬ ‫ﺑﺎﻟﻌﻘﻴﺪﺓ‪ .‬ﻭﺍﻟﺬﻱ ﺃﻗﺼﺪ ﺑﺎﻵﺣﺎﺩ ﻫﻨﺎ ﻫﻮ ﻳﺸﻤﻞ ﻣﺎ ﺃﲨﻊ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﺃﻧﻪ ﺁﺣﺎﺩ ﺃﻭ ﻣﺎ ﱂ ﳚﻤﻊ ﺍﻟﻌﻠﻤﺎﺀ‬ ‫ﻋﻠﻰ ﺗﻮﺍﺗﺮﻩ ﻭﺇﻥ ﻗﺎﻝ ﺍﻟﺒﻌﺾ ﺑﺘﻮﺍﺗﺮﻩ‪.‬‬ ‫ﺍﺣﺘﺞ ﺍﻹﻣﺎﻡ ﺍﻷﺷﻌﺮﻱ ﲝﺪﻳﺚ ﺍﻵﺣﺎﺩ ﺣﲔ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺎﻝ ﺑـﺄﻥ ﺍﷲ ﻳـﺸﺒﻪ ﺍﳌﺨﻠﻮﻗـﺎﺕ‪.‬‬ ‫)ﺍﻷﺷﻌﺮﻱ ‪(92-91 ،1344‬‬ ‫ﻭﻗﺪ ﺍﺣﺘﺞ ﺍﻹﻣﺎﻡ ﺍﻷﺷﻌﺮﻱ ﺑﺄﺣﺎﺩﻳﺚ ﺍﻵﺣﺎﺩ ﰲ ﻣﻮﺍﺿﻊ ﻛﺜﲑﺓ ﰲ ﻛﺘﺎﺑﻪ ﺍﻹﺑﺎﻧﺔ‪ .‬ﻣﺜﺎﻝ ﺫﻟﻚ ﻓﻴﻤﺎ‬ ‫ﻳﺘﻌﻠﻖ ﺑﺮﺅﻳﺔ ﺍﷲ ﰲ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﻗﺪ ﺃﺗﻰ ﻣﺎ ﻻ ﻳﻘﻞ ﻋﻦ ﲬﺴﺔ ﺃﺣﺎﺩﻳﺚ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ‪) .‬ﺍﻷﺷـﻌﺮﻱ‬ ‫‪ (50-31 ،1981‬ﻭﻟﻮ ﻛﺎﻧﺖ ﺭﺅﻳﺔ ﺍﷲ ﰲ ﺍﻵﺧﺮﺓ ﺛﺎﺑﺘﺔ ﺑﺎﳊﺪﻳﺚ ﺍﳌﺘﻮﺍﺗﺮﺇﻻ ﺃﻥ ﺍﻟﺘﻮﺍﺗﺮ ﻓﻴﻬﺎ ﻣـﻦ‬ ‫ﺣﻴﺚ ﺍﳌﻌﲎ ﻭﺃﻣﺎ ﺍﻷﺣﺎﺩﻳﺚ ﻓﻴﻬﺎ ﻓﺂﺣﺎﺩ‪.‬‬ ‫ﻭﻗﺪ ﺍﺣﺘﺞ ﺳﻌﺪ ﺍﻟﺪﻳﻦ ﺍﻟﺘﻔﺘﺎﺯﺍﱐ ﲝﺪﻳﺚ ﺍﻵﺣﺎﺩ ﰲ ﻛﺘﺎﺑﻪ ﺷﺮﺡ ﺍﳌﻘﺎﺻﺪ ﰲ ﻣﻮﺍﺿﻊ ﻛﺜﲑﺓ‪ .‬ﻭﻗﺪ‬ ‫ﺍﺣﺘﺞ ﲝﺪﻳﺚ ﺍﻵﺣﺎﺩ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺄﻫﻮﺍﻝ ﺍﶈﺎﺳﺒﺔ ﻭﺍﻟﺼﺮﺍﻁ ﻭﺍﳌﻴﺰﺍﻥ ﻭﺍﳊﻮﺽ ﻭﺗﻔﺎﺻﻴﻞ ﺃﺣﻮﺍﻝ ﺍﳉﻨﺔ‬ ‫ﻭﺍﻟﻨﺎﺭ ﻣﺎ ﻻ ﻳﻘﻞ ﻋﻦ ﲬﺴﺔ ﺃﺣﺎﺩﻳﺚ‪) .‬ﺍﻟﺘﻔﺘﺎﺯ ﺍﱐ ‪(121-117 ،1989‬‬

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‫ﻭﻗﺪ ﺍﺣﺘﺞ ﺍﻹﻣﺎﻡ ﺍﳌﺎﺗﺮﺩﻱ ﰲ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ ﲝﺪﻳﺚ ﺍﻵﺣﺎﺩ ﻣﺜﺎﻝ ﺫﻟﻚ ﻋﻨﺪ ﺍﻟﻜﻼﻡ ﻋﻦ ﺍﻟﻌﺮﺵ‬ ‫)ﺍﳌﺎﺗﺮﺩﻱ ﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ ‪ (66‬ﻭﻋﻦ ﺇﺛﺒﺎﺕ ﻧﺒﻮﺓ ﺍﻷﻧﺒﻴﺎﺀ ﻭﲞﺎﺻﺔ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ ﻭﺇﻥ ﱂ‬ ‫ﻳﺬﻛﺮ ﺍﳊﺪﻳﺚ ﺇﻻ ﺃﻧﻪ ﺃﺧﺬ ﻣﻌﲎ ﺍﳊﺪﻳﺚ )ﺍﳌﺎﺗﺮﺩﻱ ﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ ‪(203-202‬‬ ‫ﻭﻗﺪ ﺍﺳﺘﻌﻤﻞ ﺍﻹﳚﻲ ﺣﺪﻳﺚ ﺍﻵﺣﺎﺩ ﰲ ﻛﺘﺎﺑﻪ ﺍﳌﻮﺍﻗﻒ ﻣﺜﻞ ﺫﻟﻚ ﺣﺪﻳﺚ ﻗﻮﻝ ﺳﻠﻴﻤﺎﻥ‪ :‬ﺃﻃﻮﻑ‬ ‫ﺍﻟﻠﻴﻠﺔ ﻋﻠﻰ ﻣﺎﺋﺔ ﺍﻣﺮﺃﺓ‪ ...‬ﻋﻨﺪ ﺍﻟﻜﻼﻡ ﻋﻦ ﺍﻟﻨﺒﻮﺍﺕ )ﺍﻹﳚﻲ ﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ ‪(36‬‬ ‫ﺍﳋﻼﺻﺔ‪.‬‬ ‫ﳑﺎ ﺗﻘﺪﻡ ﻳﺘﻀﺢ ﺃﻥ ﺍﻟﻌﻘﻴﺪﺓ ﳍﺎ ﺃﺻﻮﻝ ﻭﻓﺮﻭﻉ‪ .‬ﻓﺄﻣﺎ ﺃﺻﻮﻝ ﺍﻟﻌﻘﻴﺪﺓ ﻭﻫﻲ ﻛﻤﺜﻞ ﺍﻟـﱵ ﺗﺘﻌﻠـﻖ‬ ‫ﺑﺼﻔﺎﺕ ﺍﷲ ﻭﺭﺳﺎﻟﺘﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻟﱵ ﺫﻛﺮﺕ ﰲ ﺍﻟﻘﺮﺁﻥ ﺻﺮﳛﺔ‪ .‬ﻭﻫﻲ ﺍﳌﺮﺍﺩﺓ ﺑﺎﻟﻌﻘﻴﺪﺓ ﻋﻨﺪ‬ ‫ﺍﻟﺒﺰﺩﻭﻱ ﻭﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﺒﺨﺎﺭﻱ ﻭﺍﻷﺳﻨﻮﻱ ﻭﺍﻟﻐﺰﺍﱄ ﻭﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻭﺍﺑﻦ ﺍﻟﻘﻴﻢ ﻭﻏﲑﻫـﻢ‪ ،‬ﻓﺎﻻﺣﺘﺠـﺎﺝ‬ ‫ﺑﺄﺣﺎﺩﻳﺚ ﺍﻵﺣﺎﺩ ﻓﻴﻬﺎ ﺧﻼﻑ‪ .‬ﻓﺬﻫﺐ ﺍﻟﺒﺰﺩﻭﻱ ﻭﻋﺒﺪ ﺍﻟﻌﺰﻳﺰﺍﻟﺒﺨﺎﺭﻱ ﻭﺍﻷﺳـﻨﻮﻱ ﻭﻏﲑﻫـﻢ ﺃﻥ‬ ‫ﺣﺪﻳﺚ ﺍﻵﺣﺎﺩ ﻓﻴﻬﺎ ﻻ ﻳﻜﻮﻥ ﺣﺠﺔ‪ .‬ﻭﺫﻫﺐ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻭﺍﺑﻦ ﺍﻟﻘﻴﻢ ﻭﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﻳﻌﻠﻰ ﻭﻏﲑﻫﻢ ﺃﻥ‬ ‫ﺃﺧﺒﺎﺭ ﺍﻵﺣﺎﺩ ﺍﻟﱵ ﺗﻠﻘﺘﻪ ﺍﻷﻣﺔ ﺑﺎﻟﻘﺒﻮﻝ ﺗﻜﻮﻥ ﺣﺠﺔ ﰲ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﺇﻻ ﺃ‪‬ﻢ ﺍﺧﺘﻠﻔﻮﺍ ﻫﻞ ﻣﻨﻜﺮﻫﺎ ﻛﺎﻓﺮ‬ ‫ﺃﻡ ﻻ؟ ﻓﺬﻫﺐ ﺇﺳﺤﺎﻕ ﺑﻦ ﺭﺍﻫﻮﻳﻪ ﺇﱃ ﺗﻜﻔﲑ ﻣﻦ ﺃﻧﻜﺮ ﻣﺎ ﺛﺒﺖ ﻣﻦ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﳋـﱪ ﻭﺫﻫـﺐ‬ ‫ﺃﻛﺜﺮﻫﻢ ﺇﱃ ﻋﺪﻡ ﺍﻟﺘﻜﻔﲑ ﻷﻥ ﺍﻟﻜﻔﺮ ﻛﻤﺎ ﻳﻘﻮﻝ ﺍﻟﻔﺘﻮﺣﻲ ﰲ ﻣﺜﻞ ﻫﺬﺍ ﺍﻷﻣﺮﻻ ﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﻣﻌﻠﻮﻣـﺎ‬ ‫ﻣﻦ ﺍﻟﺪﻳﻦ ﺑﺎﻟﻀﺮﻭﺭﺓ‪.‬‬ ‫ﻭﺃﻣﺎ ﻓﺮﻭﻉ ﺍﻟﻌﻘﻴﺪﺓ ﻛﻤﺜﻞ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺄﻣﻮﺭ ﺍﻵﺧﺮﺓ ﻭﻋﺬﺍﺏ ﺍﻟﻘﱪ ﻭﻋﻼﻣﺎﺕ ﺍﻟﺴﺎﻋﺔ ﺍﻟﱵ ﻻ ﺗﺬﻛﺮ‬ ‫ﺻﺮﳛﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﻓﻼ ﺧﻼﻑ ﺑﻴﻨﻬﻢ ﰲ ﺣﺠﻴﺔ ﺧﱪ ﺍﻵﺣﺎﺩ ﻓﻴﻬﺎ ﺇﺫﺍ ﻛﺎﻥ ﺻﺤﻴﺤﺎ ﻗﺪ ﺗﻠﻘﺘﻪ ﺍﻷﻣـﺔ‬ ‫ﺑﺎﻟﻘﺒﻮﻝ ﺣﻨﺎﺑﻠﻬﻢ ﻭﺃﺷﺎﻋﺮﻫﻢ ﻭﻣﺎﺗﺮﺩﻳﺘﻬﻢ‪ .‬ﰒ ﺃﻥ ﺍﻟﻌﻠﻤﺎﺀ ﻗﺪ ﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺃﻥ ﺣﺪﻳﺚ ﺍﻵﺣﺎﺩ ﺍﻟﻀﻌﻴﻒ‬ ‫ﻻ ﻳﺼﺢ ﺣﺠﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ‪.‬‬ ‫ﻭﺇﻥ ﺍﻟﻌﻠﻤﺎﺀ ﻗﺪ ﺍﺧﺘﻠﻔﻮ ﰲ ﺗﻌﻴﲔ ﺑﻌﺾ ﺍﻵﺣﺎﺩﻳﺚ ﺃﻫﻮ ﻣﻦ ﺍﻵﺣﺎﺩ ﺃﻡ ﻣﻦ ﺍﳌﺘﻮﺍﺗﺮ ﻛﻤﺜﻞ ﺣﺪﻳﺚ‬ ‫ﺭﺅﻳﺔ ﺍﷲ ﺑﺎﻷﺑﺼﺎﺭ ﰲ ﺍﻵﺧﺮﺓ‪ ،‬ﻓﺬﻫﺐ ﺍﻟﺒﺰﺩﻭﻱ ﻭﻫﻮ ﻣﻦ ﻛﺒﺎﺭ ﺍﻷﺻﻮﻟﻴﲔ ﺃﻧﻪ ﻣﻦ ﺍﻵﺣﺎﺩ‪ ،‬ﻭﺫﻫـﺐ‬ ‫ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻭﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺃﻧﻪ ﻣﻦ ﺍﳌﺘﻮﺍﺗﺮ‪ .‬ﻭﻧﺸﺄ ﻣﻦ ﻫﺬﺍ ﺍﳋﻼﻑ ﺍﺧﺘﻼﻓﻬﻢ ﰲ ﺗﻌﻴﲔ ﻣﻨﻜﺮ ﻫﺬﺍ ﺍﻷﻣـﺮ‬ ‫ﻓﺬﻫﺐ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻭﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺑﺘﻜﻔﲑ ﻣﻦ ﺃﻧﻜﺮ ﻫﺬﺍ ﺍﻷﻣﺮ‪ .‬ﻭﺃﻧﺎ ﺃﻣﻴﻞ ﺇﱃ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺣﺪﻳﺚ ﺍﻟﺮﺅﻳﺔ ﻫﺬﺍ‬ ‫ﻣﻦ ﺍﳌﺘﻮﺍﺗﺮ ﺇﻻ ﺃﱐ ﺃﺧﺎﻟﻒ ﻗﻮﻝ ﻣﻦ ﻗﺎﻝ ﺑﻜﻔﺮ ﻣﻦ ﺃﻧﻜﺮ ﺍﻟﺮﺅﻳﺔ‪ .‬ﻫﺬﺍ ﻷﻥ ﺗﻮﺍﺗﺮﻩ ﻟﻴﺲ ﻛﺘﻮﺍﺗﺮ ﺍﻟﻘﺮﺁﻥ‬ ‫ﻭﻟﻴﺲ ﻛﺘﻮﺍﺗﺮ ﺍﻟﺼﻠﻮﺍﺕ ﺍﳋﻤﺲ ﻭﻋﺪﺩ ﺭﻛﻌﺎ‪‬ﺎ ﺍﻟﱵ ﺃﲨﻊ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﺗﻮﺍﺗﺮﻫﺎ ﻓﺼﺎﺭﺕ ﳑﺎ ﻋﻠﻢ ﻣﻦ‬ ‫ﺍﻟﺪﻳﻦ ﺑﺎﻟﻀﺮﻭﺭﺓ ﻓﻤﻨﻜﺮﻫﺎ ﻛﺎﻓﺮﺇﲨﺎﻋﺎ‪.‬‬ ‫ﺍﳌﺮﺍﺟﻊ‪:‬‬ ‫ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ ،‬ﺃﲪﺪ ﺑﻦ ﺗﻴﻤﻴﺔ‪ .‬ﺑﺪﻭﻥ ﺍﻟﺘﺎﺭﺥ‪ .‬ﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﲨﻊ ﻭﺗﺮﺗﻴﺐ ﻋﺒﺪ ﺍﻟﺮﲨﻦ ﺑﻦ ﳏﻤـﺪ‪.‬‬ ‫ﻣﺼﺮ‪ :‬ﻣﻜﺘﺒﺔ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪.‬‬ ‫ﺍﺑﻦ ﺣﺠﺮﺃﲪﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﱐ‪ 1934 ،‬ﺍﳌﻮﺍﻓﻖ ‪ 1353‬ﻩ‪ .‬ﺷﺮﺡ ﳓﺒﺔ ﺍﻟﻔﻜـﺮ‪.‬‬ ‫ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﻣﺼﻄﻔﻰ ﺍﻟﺒﺎﰊ ﺍﳊﻠﱯ‪.‬‬

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‫ﺍﺑﻦ ﺣﺠﺮﺃﲪﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﱐ‪1326 ،‬ﻩ‪ .‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ‪ .‬ﺍﳍﻨﺪ‪ :‬ﳎﻠﺲ ﺩﺍﺋـﺮﺓ‬ ‫ﺍﳌﻌﺎﺭﻑ ﺍﻟﻨﻈﺎﻣﻴﺔ‪.‬‬ ‫ﺍﺑﻦ ﺣﺰﻡ‪ ،‬ﺃﺑﻮ ﳏﻤﺪ ﻋﻠﻲ ﺑﻦ ﺣﺰﻡ ﺍﻷﻧﺪﻟﺴﻲ ﺍﻟﻈﺎﻫﺮﻱ‪ .‬ﺑﺪﻭﻥ ﺍﻟﺘﺎﺭﻳﺦ‪ .‬ﺍﻷﺣﻜـﺎﻡ ﰲ ﺃﺻـﻮﻝ‬ ‫ﺍﻷﺣﻜﺎﻡ‪ .‬ﻣﺼﺮ‪ :‬ﻗﻠﻌﺔ‪ ،‬ﻣﻄﺒﻌﺔ ﺍﻹﻣﺎﻡ‬ ‫ﺍﺑﻦ ﺍﻟﺴﺒﻜﻲ‪ ،‬ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺑﻦ ﺍﻟﺴﺒﻜﻲ‪ .‬ﺑﺪﻭﻥ ﺍﻟﺘﺎﺭﻳﺦ‪ .‬ﻣﱳ ﲨﻊ ﺍﳉﻮﺍﻣﻊ ﻣﻊ ﺷﺮﺡ ﳏﻤﺪ ﺑﻦ‬ ‫ﺃﲪﺪ ﺍﶈﻠﻲ ﻣﻊ ﺣﺎﺷﻴﺔ ﺍﻟﺒﻨﺎﱐ‪ .‬ﻣﺼﺮ‪ :‬ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﺑﻴﺔ‪.‬‬ ‫ﺍﺑﻦ ﺍﻟﺼﻼﺡ‪ ،‬ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‪ 1389 /1969 .‬ﻩ‪ .‬ﻣﻘﺪﻣﺔ ﺍﺑﻦ ﺍﻟﺼﻼﺡ ﰲ ﺍﻟﻌﺮﺍﻗـﻲ‬ ‫ﺍﻟﺘﻘﻴﻴﺪ ﻭ ﺍﻹﻳﻀﺎﺡ‪ .‬ﺍﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ‪ :‬ﺍﳌﻜﺘﺒﺔ ﺍﻟﺴﻠﻔﻴﺔ‪.‬‬ ‫ﺍﺑﻦ ﻗﻴﻢ ﺍﳉﻮﺯﻳﺔ ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺑﻜﺮ‪ .‬ﺑﺪﻭﻥ ﺍﻟﺘﺎﺭﺡ‪ .‬ﳐﺘﺼﺮ ﺍﻟﺼﻮﺍﻋﻖ ﺍﳌﺮﺳـﻠﺔ‪ .‬ﻣﻜـﺔ‪:‬ﺍﳌﻄﺒﻌـﺔ‬ ‫ﺍﻟﺴﻠﻔﻴﺔ‪.‬‬ ‫ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺍﳉﻮﺯﻳﺔ‪ 1967 .‬ﺍﳌﻮﺍﻓﻖ ‪ 1388‬ﻩ‪ .‬ﺷﺮﺡ ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ﺍﳌﻄﺒﻮﻉ ﻣﻊ ﻋﻮﻥ ﺍﳌﻌﺒﻮﺩ‪.‬‬ ‫ﺍﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ‪ :‬ﺍﻟﻜﺘﺒﺔ ﺍﻟﺴﻠﻔﻴﺔ‪.‬‬ ‫ﺍﺑﻦ ﻣﺎﺟﺔ‪ ،‬ﳏﻤﺪ ﺑﻦ ﻳﺰﻳﺪ ﺍﻟﻘﺰﻭﻳﲏ‪ .‬ﺑﺪﻭﻥ ﺍﻟﺘﺎﺭﻳﺦ‪ .‬ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺔ ﲢﻘﻴﻖ ﳏﻤـﺪ ﻓـﺆﺍﺩ ﻋﺒـﺪ‬ ‫ﺍﻟﺒﺎﻗﻲ‪ .‬ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﻋﻴﺴﻰ ﺍﻟﺒﺎﰊ ﺍﳊﻠﱯ‪.‬‬ ‫ﺍﺑﻦ ﺍﳌﱪﺩ‪ ،‬ﻳﻮﺳﻒ ﺑﻦ ﺣﺴﻦ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﳍﺎﺩﻱ ﺍﳊﻨﺒﻠﻲ ﺍﻟﺪﻣﺸﻘﻲ ﺍﻟﺸﻬﲑ ﺑـﺎﺑﻦ ﺍﳌـﱪﺩ‪.‬‬ ‫‪ 2000‬ﺍﳌﻮﺍﻓﻖ ‪ .1421‬ﺷﺮﺡ ﻏﺎﻳﺔ ﺍﻟﺴﻮﻝ ﺇﱃ ﻋﻠﻢ ﺍﻷﺻﻮﻝ‪ .‬ﺑﲑﻭﺕ‪ :‬ﺩﺍﺭ ﺍﻟﺒﺸﺎ ﺋﺮ ﺍﻹﺳﻼﻣﻴﺔ‬ ‫ﺃﺑﻮ ﻋﻮﺍﻧﺔ‪ ،‬ﻳﻌﻘﻮﺏ ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻻﺳﻔﺮﺍﺋﻴﲏ‪ .‬ﺑﺪﻭﻥ ﺍﻟﺘﺎﺭﻳﺦ‪ .‬ﻣﺴﻨﺪ ﺃﰊ ﻋﻮﺍﻧـﺔ‪ .‬ﺑـﲑﻭﺕ‪ :‬ﺩﺍﺭ‬ ‫ﺍﳌﻌﺮﻓﺔ‪.‬‬ ‫ﺃﺑﻮ ﺩﺍﻭﺩ‪ ،‬ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺍﻷﺷـﻌﺚ ﺍﻟﺴﺠـﺴﺘﺎﱐ‪ 1389 -1969 .‬ﻩ‪ .‬ﺳـﻨﻦ ﺃﰊ ﺩﺍﻭﺩ‪ .‬ﰲ‬ ‫ﺁﺑﺎﺩﻱ‪ ،‬ﻋﻮﻥ ﺍﳌﻌﺒﻮﺩ‪ .‬ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﻣﻄﺎﺑﻊ ﺍﳉﺪ‬ ‫ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪ 1978 .‬ﺍﳌﻮﻓﻖ ‪ 1398‬ﻩ‪ .‬ﺍﳌﺴﻨﺪ‪ .‬ﺑﲑﻭﺕ‪ :‬ﺍﳌﻜﺘﺐ ﺍﻹﺳﻼﻣﻲ‪.‬‬ ‫ﺍﻷﺳﻨﻮﻱ‪ ،‬ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ ﺑﻦ ﺍﳊﺴﻦ ﺍﻷﺳﻨﻮﻱ ﺍﻟﺸﺎﻓﻌﻲ‪ 1345 .‬ﻩ‪ .‬ﺎﻳﺔ ﺍﻟﺴﻮﺍﻝ ﰲ ﺷﺮﺡ ﻣﻨﻬﺎﺝ‬ ‫ﺍﻷﺻﻮﻝ ﻟﻠﺒﻴﻀﺎﻭﻱ‪ .‬ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﺍﳌﻄﺒﻌﺔ ﺍﻟﺴﻠﻔﻴﺔ‪.‬‬ ‫ﺍﻷﺷﻌﺮﻱ‪ ،‬ﺃﺑﻮﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ‪1344 .‬ﻩ‪ .‬ﺭﺳﺎﻟﺔ ﰲ ﺍﺳﺘﺤﺴﺎﻥ ﺍﳋﻮﺽ ﰲ ﻋﻠﻢ ﺍﻟﻜﻠـﻢ‪.‬‬ ‫ﺍﳍﻨﺪ‪ :‬ﳎﻠﺲ ﺩﺍﺋﺮﺓ ﺍﻟﻌﺎﺭﻑ ﺍﻟﻨﻈﺎﻣﻴﺔ‪.‬‬ ‫ﺍﻷﺷﻌﺮﻱ ﺃﺑﻮ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﺇﲰﺎﻋﻴﻞ‪ .141 ،1981 .‬ﺍﻹﺑﺎﻧﺔ ﻋﻦ ﺃﺻﻮﻝ ﺍﻟﺪﻳﺎﻧﺔ‪ .‬ﺩﻣـﺸﻖ‪:‬‬ ‫ﻣﻜﺘﺒﺔ ﺩﺍﺭﺍﻟﺒﻴﺎﻥ(‬ ‫ﺍﻷﻟﺒﺎﱐ‪ ،‬ﳏﻤﺪ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ‪ .1980 .‬ﺍﳊﺪﻳﺚ ﺣﺠﺔ ﺑﻨﻔﺴﻪ ﰲ ﺍﻟﻌﻘﺎﺋﺪ ﻭﺍﻷﺣﻜﺎﻡ‪ .‬ﺍﻟﻜﻮﻳـﺖ‪:‬‬ ‫ﺍﻟﺪﺍﺭ ﺍﻟﺴﻠﻔﻴﺔ‪.‬‬ ‫ﺇﻣﺎﻡ ﺍﳊﺮﻣﲔ‪ ،‬ﻋﺒﺪﺍﳌﻠﻚ ﺑﻦ ﻋﺒﺪ ﺍﷲ‪1399 .‬ﻩ‪ .‬ﺍﻟﱪﻫﺎﻥ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﲢﻘﻴﻖ ﺍﻟﺪﻛﺘﻮﺭ ﻋﺒـﺪ‬ ‫ﺍﻟﻌﻈﻴﻢ ﺍﻟﺪﻳﺐ‪ .‬ﻗﻄﺮ‪.‬‬

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‫ﺍﻷﻧﺼﺎﺭﻱ‪ ،‬ﻋﺒﺪ ﺍﻟﻌﻠﻰ ﳏﻤﺪ ﺑﻦ ﻧﻈﺎﻡ ﺍﻟﺪﻳﻦ‪1324 .‬ﻩ‪ .‬ﻓﻮﺍﺗﺢ ﺍﻟﺮﲪﻮﺕ ﺷﺮﺡ ﻣﺴﻠﻢ ﺍﻟﺜﺒﻮﺕ‪،‬‬ ‫ﻣﻄﺒﻮﻉ ﻣﻊ ﺍﳌﺴﺘﺼﻔﻰ‪ .‬ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﻣﺆﺳﺴﺔ ﺍﳊﻠﱯ‪.‬‬ ‫ﺍﻹﳚﻲ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﲪﺪ‪ .‬ﺑﺪﻭﻥ ﺍﻟﺘﺎﺭﻳﺦ‪ .‬ﺍﳌﻮﺍﻗﻒ ﰲ ﻋﻠﻢ ﺍﻟﻜﻼﻡ‪ .‬ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﻣﻜﺘﺒﺔ ﺍﳌﺘﻨﱯ‪.‬‬ ‫ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﺒﺨﺎﺭﻱ‪1308 .‬ﻩ ﻛﺸﻒ ﺍﻷﺳﺮﺍﺭ ﻋﻠﻰ ﺃﺻﻮﻝ ﺍﻟﺒﺬﺩﻭﻱ‪ .‬ﺍﺳـﺘﻨﺒﻮﻝ‪:‬‬ ‫ﺍﻟﺸﺮﻛﺔ ﺍﻟﺼﺤﺎﻓﻴﺔ ﺍﻟﻌﺜﻤﺎﻧﻴﺔ‪.‬‬ ‫ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺃﲪﺪ ﺍﻟﺒﺨﺎﺭﻱ‪ 1974 .‬ﺍﳌﻮﺍﻓﻖ ‪ .1394‬ﻛﺸﻒ ﺍﻷﺳﺮﺍﺭ ﻋﻠﻰ ﺃﺻﻮﻝ‬ ‫ﻓﺨﺮ ﺍﻹﺳﻼﻡ ﺍﻟﺒﺬﺩﻭﻱ‪ .‬ﺑﲑﻭﺕ ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﰊ‪.‬‬ ‫ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﳏﻤﺪ ﺑﻦ ﺍﲰﺎﻋﻴﻞ‪ .‬ﺑﺪﻭﻥ ﺍﻟﺘﺎﺭﻳﺦ‪ .‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﺑﻦ ﺣﺠﺮ ﻓـﺘﺢ ﺍﻟﺒـﺎﺭﻱ‪.‬‬ ‫ﻣﺼﺮ‪ :‬ﺍﳌﻜﺘﺒﺔ ﺍﻟﺴﻠﻔﻴﺔ‪.‬‬ ‫ﺍﻟﺒﺰﺩﻭﻱ‪ ،‬ﻓﺨﺮ ﺍﻹﺳﻼﻡ ﺃﰊ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺣـﺴﲔ ﺍﻟﺒـﺬﺩﻭﻱ‪1308.‬ﻩ‪ .‬ﺃﺻـﻮﻝ‬ ‫ﺍﻟﺒﺰﺩﻭﻱ ﻣﻊ ﻛﺸﻒ ﺍﻷﺳﺮﺍﺭ‪ .‬ﺍﺳﺘﻨﺒﻮﻝ‪ :‬ﺍﻟﺸﺮﻛﺔ ﺍﻟﺼﺤﺎﻓﻴﺔ ﺍﻟﻌﺜﻤﺎﻧﻴﺔ‪.‬‬ ‫ﺍﻟﺒﺰﺩﻭﻱ‪ ،‬ﻓﺨﺮ ﺍﻹﺳﻼﻡ ﺃﰊ ﺍﳊﺴﲔ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺣـﺴﲔ ﺍﻟﺒـﺬﺩﻭﻱ‪ 1974 .‬ﺍﳌﻮﺍﻓـﻖ‬ ‫‪ 1394‬ﻩ‪ .‬ﺃﺻﻮﻝ ﺍﻟﺒﺰﺩﻭﻱ ﻣﻊ ﻛﺸﻒ ﺍﻷﺳﺮﺍﺭ‪ .‬ﺑﲑﻭﺕ‪ :‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﰊ‪.‬‬ ‫ﺍﻟﺒﻐﺪﺍﺩﻱ‪ ،‬ﻋﺒﺪ ﺍﻟﻘﺎﻫﺮ ﺑﻦ ﻃﺎﻫﺮ‪1980 .‬ﺍﳌﻮﺍﻓﻖ ‪1400‬ﻩ‪ .‬ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‪ .‬ﺑﲑﻭﺕ‪ :‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ‬ ‫ﺍﻟﻌﻠﻤﻴﺔ‪.‬‬ ‫ﺍﻟﺒﻨﺎﱐ‪ .‬ﺑﺪﻭﻥ ﺍﻟﺘﺎﺭﻳﺦ‪ .‬ﺣﺎﺷﻴﺔ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺒﻨﺎﱐ ﻋﻠﻰ ﺷﺮﺡ ﺍﶈﻠﻲ ﻋﻠﻰ ﻣﱳ ﲨﻊ ﺍﳉﻮﺍﻣـﻊ ﻻﺑـﻦ‬ ‫ﺍﻟﺴﺒﻜﻲ‪ .‬ﻣﺼﺮ‪ :‬ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﺑﻴﺔ‪.‬‬ ‫ﺍﻟﺒﻴﻀﺎﻭﻱ‪ ،‬ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻤﺮ‪ .‬ﻣﻨﻬﺎﺝ ﺍﻷﺻﻮﻝ ﻭﻣﻌﻪ ‪‬ﺎﻳﺔ ﺍﻟﺴﻮﻝ ﻭ ﺳﻠﻢ ﺍﻟﻮﺻـﻮﻝ‪ .‬ﺍﻟﻘـﺎﻫﺮﺓ‪:‬‬ ‫ﺍﳌﻄﺒﻌﺔ ﺍﻟﺴﻠﻔﻴﺔ‪.‬‬ ‫ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﳏﻤﺪ ﺑﻦ ﻋﻴﺴﻰ ﺑﻦ ﺳﻮﺭﺓ‪ 1937 .‬ﺍﳌﻮﺍﻓﻖ ‪ 1356‬ﻩ‪ .‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ﰲ ﺍﳌﺒﺎﺭﻛﻮﺭﻱ‬ ‫ﲢﻔﺔ ﺍﻷﺣﻮﺫﻱ‪ .‬ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﻣﻄﺒﻌﺔ ﺍﳌﻌﺮﻓﺔ‪.‬‬ ‫ﺍﻟﺘﻔﺘﺎﺯﺍﱐ‪ ،‬ﺳﻌﺪ ﺍﻟﺪﻳﻦ ﺍﻟﺘﻔﺎﺯﺍﱐ‪ ،‬ﻣﺴﻌﻮﺩ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ‪ 1989 .‬ﺍﳌﻮﺍﻓﻖ ‪ .1409‬ﺷﺮﺡ‬ ‫ﺍﳌﻘﺎﺻﺪ‪ .‬ﺑﲑﻭﺕ‪:‬ﻋﺎﱂ ﺍﻟﻜﺘﺐ‪.‬‬ ‫ﺍﳉﻴﺰﺍﱐ‪ ،‬ﳏﻤﺪ ﺑﻦ ﺣﺴﲔ ﺑﻦ ﺣﺴﻦ‪1419/1998.‬ﻩ‪ .‬ﻣﻌﺎﱂ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻋﻨﺪ ﺃﻫـﻞ ﺍﻟـﺴﻨﺔ‬ ‫ﻭﺍﳉﻤﺎﻋﺔ‪ .‬ﺍﳌﻤﻠﻜﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ‪ :‬ﺩﺍﺭ ﺍﺑﻦ ﺍﳉﻮﺯﻱ‪.‬‬ ‫ﺍﳋﻄﻴﺐ‪ ،‬ﳏﻤﺪ ﻋﺠﺘﺞ ﺍﳋﻄﻴﺐ‪ 1975 .‬ﺍﳌﻮﺍﻓﻖ ‪ .1395‬ﺃﺻﻮﻝ ﺍﳊﺪﻳﺚ ﻋﻠﻮﻣﻪ ﻭ ﻣﺼﻄﻠﺤﻪ‪.‬‬ ‫ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪.‬‬ ‫*ﺍﻟﺪﺍﺭﻣﻲ‪ ،‬ﺃﺑﻮﳏﻤﺪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‪ 1966.‬ﺍﳌﻮﺍﻓﻖ ‪ 1386‬ﻩ‪ .‬ﺳﻨﻦ ﺍﻟﺪﺍﺭﻣﻲ ﲢﻘﻴـﻖ‬ ‫ﻟﺴﻴﺪ ﻋﺒﺪ ﺍﷲ ﻫﺎﺷﻢ‪ .‬ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﺷﺮﻛﺔ ﺍﻟﻄﺒﺎﻋﺔ ﺍﻟﻔﻨﻴﺔ ﺍﳌﺘﺤﺪﺓ‪.‬‬ ‫ﺍﻟﺰﺧﻴﻠﻲ‪ ،‬ﻭﻫﺒﺔ ﺍﻟﺰﺧﻴﻠﻲ‪ 1986 .‬ﺍﻟﻮﺍﻓﻖ ‪1406‬ﻩ‪ .‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺳـﻼﻣﻲ‪ .‬ﺑـﲑﻭﺕ‪ :‬ﺩﺍﺭ‬ ‫ﺍﻟﻔﻜﺮ‪.‬‬

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‫ﺍﻟﺴﺒﺎﻋﻲ‪ ،‬ﻣﺼﻄﻔﻰ‪1405/1985 .‬ﻩ‪ .‬ﺍﻟﺴﻨﺔ ﻭﻣﻜﺎﻧﺘﻬﺎ ﰲ ﺍﻟﺘﺸﺮﻳﻊ ﺍﻹﺳـﻼﻣﻲ‪ .‬ﺑـﲑﻭﺕ‪:‬‬ ‫ﺍﳌﻜﺘﺐ ﺍﻹﺳﻼﻣﻲ‪.‬‬ ‫ﺍﻟﺴﺒﻜﻲ‪ ،‬ﻋﻠﻲ ﺑﻦ ﻋﺒﺪﺍﻟﻜﺎﰲ ﺍﻟﺴﺒﻜﻲ ﻭ ﺍﺑﻦ ﺍﻟﺴﺒﻜﻲ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺑﻦ ﻋﻠﻲ ﺍﻟﺒﻜـﻲ‪1984 .‬‬ ‫ﺍﳌﻮﺍﻓﻖ ‪ 1404‬ﻩ‪ .‬ﺍﻹ‪‬ﺎﺝ ﰲ ﺷﺮﺡ ﺍﳌﻨﻬﺎﺝ‪ .‬ﺑﲑﻭﺕ‪ :‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪.‬‬ ‫ﺍﻟﺴﻴﻮﻃﻲ‪ ،‬ﻋﺒﺪﺍﻟﺮﲪﻦ ﺑﻦ ﺃﰊ ﺑﻜﺮ‪ 1285/1966 .‬ﻩ‪ .‬ﺗﺪﺭﻳﺐ ﺍﻟﺮﺍﻭﻱ ﰲ ﺷـﺮﺡ ﺗﻘﺮﻳـﺐ‬ ‫ﺍﻟﻨﻮﻭﻱ‪ .‬ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﳊﺪﻳﺜﺔ‪.‬‬ ‫ﺷﻠﺘﻮﺕ‪ ،‬ﳏﻤﻮﺩ‪ .‬ﺍﻟﻄﺒﻌﺔ ﺍﳋﺎﻣﺴﺔ‪ ،‬ﺑﺪﻭﻥ ﺍﻟﺘﺎﺭﻳﺢ‪ .‬ﺍﻹﺳﻼﻡ ﻋﻘﻴﺪﺓ ﻭ ﺷﺮﻳﻌﺔ‪ .‬ﺩﺍﺭ ﺍﻟﺸﺮﻭﻕ ﻟﻠﻨﺸﺮ‬ ‫ﻭ ﺍﻟﻄﺒﺎﻋﺔ‪.‬‬ ‫ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺯﻳﺪﺍﻥ‪ 1993 .‬ﺍﳌﻮﺍﻓﻖ ‪ 1414‬ﻩ‪ .‬ﺍﻟﻮﺟﻴﺰ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ .‬ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﺩﺍﺭ‬ ‫ﺍﻟﺘﻮﺯﻳﻊ ﻭ ﺍﻟﻨﺸﺮ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬ ‫ﺍﻟﻌﺘﺮﻱ‪ ،‬ﺃﲪﺪ ﺑﻦ ﻃﺮﻗﻲ ﺍﻟﻌﺘﺮﻱ‪ .2000.‬ﺩﺭﺍﺳﺔ ﻭ ﲢﻘﻴﻖ ﻛﺘﺎﺏ ﺷﺮﺡ ﻏﺎﻳﺔ ﺍﻟﺴﻮﻝ ﺇﱃ ﻋﻠـﻢ‬ ‫ﺍﻷﺻﻮﻝ‪ :‬ﺑﲑﻭﺕ‪ :‬ﺩﺍﺭ ﺍﻟﺒﺸﺎﺋﺮ ﺍﻹﺳﻼﻣﻴﺔ‬ ‫ﺍﻟﻐﺰﺍﱄ‪ ،‬ﺃﺑﻮ ﺣﺎﻣﺪ ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ‪1322 .‬ﻩ‪ .‬ﺍﳌﺴﺘﺼﻔﻰ ﻣﻦ ﻋﻠﻢ ﺍﻷﺻـﻮﻝ ﻭﺑﺬﻳﻠـﻪ ﻓـﻮﺍﺗﺢ‬ ‫ﺍﻟﺮﲪﻮﺕ ﺑﺸﺮﺡ ﻣﺴﻠﻢ ﺍﻟﺜﺒﻮﺕ‪ .‬ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﻣﺆﺳﺴﺔ ﺍﳊﻠﱯ‪.‬‬ ‫ﺍﻟﻐﺰﺍﱄ ﺃﺑﻮ ﺣﺎﻣﺪ ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ‪ 1939 .‬ﺍﳌﻮﺍﻓﻖ ‪ 1358‬ﻩ‪ .‬ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟـﺪﻳﻦ‪ .‬ﺍﻟﻘـﺎﻫﺮﺓ‪:‬‬ ‫ﻣﺼﻄﻔﻰ ﺍﻟﺒﺎﰊ ﺍﳊﻠﻲ‪.‬‬ ‫ﺍﻟﻐﺰﺍﱄ ﺃﺑﻮﺣﺎﻣﺪ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ‪ 1962 .‬ﺍﳌﻮﺍﻓﻖ ‪ 1382‬ﻩ‪ .‬ﺍﻻﻗﺘﺼﺎﺩ ﰲ ﺍﻻﻋﺘﻘﺎﺩ‪ .‬ﺍﻟﻘـﺎﻫﺮﺓ‪:‬‬ ‫ﻣﻜﺘﺒﺔ ﳏﻤﺪ ﻋﻠﻲ ﺻﺒﻴﺢ‪.‬‬ ‫ﺍﻟﻔﺘﻮﺣﻲ‪ ،‬ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻋﺒﺪﺍﻟﻌﺰﻳﺰ ﺑﻦ ﻋﻠﻰ ﺍﻟﻔﺘﻮﺣﻲ ﺍﳊﻨﺒﻠﻲ ﺍﳌﻌـﺮﻭﻑ ﺑـﺎﺑﻦ ﺍﻟﻨﺠـﺎﺭ‪.‬‬ ‫‪ 1993‬ﺍﳌﻮﺍﻓﻖ ‪ 1413‬ﻩ‪ .‬ﺷﺮﺡ ﺍﻟﻜﻮﻛﺐ ﺍﳌﻨﲑ ﺍﳌﺴﻤﻰ ﲟﺨﺘﺼﺮ ﺍﻟﺘﺤﺮﻳﺮ ﺃﻭ‬ ‫ﺍﳌﺨﺘﱪ ﺍﳌﻨﺒﻜﺮ ﺷﺮﺡ ﺍﳌﺨﺘﺼﺮ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ ،‬ﲢﻘﻴﻖ ﺍﻟﺪﻛﺘﻮﺭ ﳏﻤﺪ ﺍﻟﺰﺣﻴﻠﻲ ﻭﺍﻟﺪﻛﺘﻮﺭ ﻧﺰﻳـﻪ‬ ‫ﲪﺎﺩ‪ .‬ﺍﻟﺮﻳﺎﺽ‪ :‬ﻣﻜﺘﺒﺔ ﺍﻟﻌﺒﻴﻜﺎﻥ‬ ‫ﺍﻟﻘﺎﲰﻲ‪ ،‬ﳏﻤﺪ ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﺍﻟﻘﺎﲰﻲ‪ 1961 .‬ﺍﳌﻮﺍﻓﻖ ‪ 1380‬ﻩ‪ .‬ﻗﻮﺍﻋﺪ ﺍﻟﺘﺤﺪﻳﺚ‪ .‬ﺍﻟﻘـﺎﻫﺮﺓ‪:‬‬ ‫ﻋﻴﺴﻰ ﺍﻟﺒﺎﰊ ﺍﳊﻠﱯ‪.‬‬ ‫ﺍﻟﻘﺮﺿﺎﻭﻱ‪ ،‬ﻳﻮﺳﻒ‪ .1417/1997 .‬ﺍﻟﺴﻨﺔ ﻣﺼﺪﺭﺍ ﻟﻠﻤﻌﺮﻓﺔ ﻭ ﺍﳋـﻀﺎﺭﺓ‪ .‬ﺍﻟﻘـﺎﻫﺮﺓ‪ :‬ﺩﺍﺭ‬ ‫ﺍﻟﺸﺮﻕ‪.‬‬ ‫ﺍﻟﻜﺘﺎﱐ‪ ،‬ﳏﻤﺪ ﺑﻦ ﺟﻌﻔﺮ‪ .‬ﺑﺪﻭﻥ ﺍﻟﺘﺎﺭﻳﺦ‪ .‬ﻧﻈﻢ ﺍﳌﺘﻨﺎﺛﺮﺓ ﻣﻦ ﺍﳊﺪﻳﺚ ﺍﳌﺘـﻮﺍﺗﺮ‪ ،‬ﺳـﻮﺭﻳﺔ‪ :‬ﺩﺍﺭ‬ ‫ﺍﳌﻌﺎﺭﻑ‪.‬‬ ‫ﺍﶈﻠﻲ‪ ،‬ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ‪ .‬ﺑﺪﻭﻥ ﺍﻟﺘﺎﺭﻳﺦ‪ .‬ﺷﺮﺡ ﻣﱳ ﲨﻊ ﺍﳉﻮﺍﻣﻊ ﻣﻊ ﺣﺎﺷﻴﺔ ﺍﻟﺒﻨﺎﱐ‪ .‬ﻣـﺼﺮ‪ :‬ﺩﺍﺭ‬ ‫ﺇﺣﻴﺎﺀ ﺍﻟﻜﺘﺐ ﺍﻟﻌﺮﺑﻴﺔ‪.‬‬

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‫ﺍﳌﺎﺗﺮﺩﻱ ﺃﺑﻮ ﻣﻨﺼﻮﺭ ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﳏﻤﻮﺩ‪ .‬ﺑﺪﻭﻥ ﺍﻟﺘﺎﺭﻳﺦ‪ .‬ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ ﲢﻘﻴﻖ ﺍﻟﺪﻛﺘﻮﺭ‬ ‫ﻓﺘﺢ ﺍﷲ ﺧﻠﻒ‪ .‬ﺑﲑﻭﺕ‪ :‬ﺩﺍﺭ ﺍﻟﺸﺮﻕ‪.‬‬ ‫ﻣﺴﻠﻢ ﺑﻦ ﺍﳊﺠﺎﺝ ﺍﻟﻘﺸﲑﻱ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ‪ 1955 .‬ﺍﳌﻮﺍﻓﻖ ‪1374‬ﻩ‪ .‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﲢﻘﻴﻖ ﲪﺪ‬ ‫ﻓﺆﺍﺩ ﻋﺒﺪ ﺍﻟﺒﺎﻗﻲ‪ .‬ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﻋﻴﺴﻰ ﺍﻟﺒﺎﰊ ﺍﳊﻠﱯ‪.‬‬ ‫ﺍﳌﻄﻴﻌﻲ‪ ،‬ﳏﻤﺪ ﲞﻴﺖ‪ 1345 .‬ﻩ‪ .‬ﺳﻠﻢ ﺍﻟﻮﺻﻮﻝ ﻟﺸﺮﺡ ‪‬ﺎﻳﺔ ﺍﺍﻟﺴﻮﻝ‪ .‬ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﺍﳌﻄﺒﻌﺔ ﺍﻟﺴﻠﻔﻴﺔ‪.‬‬ ‫ﻣﺼﻄﻔﻰ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ‪ .‬ﺑﺪﻭﻥ ﺍﻟﺘﺎﺭﻳﺦ‪ .‬ﲤﻬﻴﺪ ﻟﺘﺎﺭﻳﺦ ﺍﻟﻔﻠﺴﻔﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ .‬ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﻣﻜﺘﺒﺔ ﺍﻟﺜﻘﺎﻓـﺔ‬ ‫ﺍﻟﺪﻳﻨﻴﺔ‪.‬‬ ‫ﺍﻟﻨﻮﻭﻱ‪ ،‬ﳛﻲ ﺑﻦ ﺷﺮﻑ‪ .‬ﺍﻟﺘﻘﺮﻳﺐ‪ ،‬ﰲ ﺍﻟﺴﻴﻮﻃﻲ‪ ،‬ﺗﺪﺭﻳﺐ ﺍﻟﺮﺍﻭﻱ‪ .‬ﺍﻟﻘـﺎﻫﺮﺓ‪ :‬ﺩﺍﺭ ﻟﻜﺘـﺐ‬ ‫ﺍﳊﺪﻳﺜﺔ‪.‬‬ ‫ﺍﻟﺪﻛﺘﻮﺭ ﻫﺪﻯ ﺑﻦ ﳏﺴﻦ‬ ‫ﻗﺴﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﻭﺍﻟﻔﻠﺴﻔﺔ‬ ‫ﻛﻠﻴﺔ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ‬ ‫ﺍﳉﺎﻣﻌﺔ ﺍﻟﻮﻃﻨﻴﺔ ﺍﳌﺎﻟﺰﻳﺔ‬

‫ﺍﳊﺐ ﺍﻻﳍﻲ ﻭﻓﻠﺴﻔﺘﻪ ﻋﻨﺪ ﺍﻟﺼﻮﻓﻴﺔ‬ ‫ﺭﺿﻮﺍﻥ ﳏﻤﺪ ﺳﻌﻴﺪ ﺍﻳﺰﻭﱄ‬

‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬ ‫ﺍﳊﺐ ﺍﻻﳍﻲ ﻭﻓﻠﺴﻔﺘﻪ ﻋﻨﺪ ﺍﻟﺼﻮﻓﻴﺔ‬ ‫ﺍﳊﻤﺪ ﷲ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﺍﻟﺬﻱ ﺣﺎﺯ ﺑﺎﻟﻌﺒﻮﺩﻳﺔ ﻋﺰ ﺍﻷﻭﻟﲔ ﻭﺍﻵﺧﺮﻳﻦ‬ ‫ﻼ ‪‬ﻡ ﺩ‪‬ﻳﻨ‪‬ﺎ ﹶﻓﻤ‪‬ـ ﹺﻦ‬ ‫ﺖ ﹶﻟﻜﹸﻢ‪ ‬ﺍ ِﻹ ‪‬ﺳ ﹶ‬ ‫ﺖ ﹶﻟ ﹸﻜ ‪‬ﻢ ﺩ‪‬ﻳ‪‬ﻨ ﹸﻜ ‪‬ﻢ ‪‬ﻭﹶﺃ‪‬ﺗ ‪‬ﻤ ‪‬ﻤﺖ‪ ‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ﹺﻧ ‪‬ﻌ ‪‬ﻤﺘ‪‬ﻲ ‪‬ﻭ ‪‬ﺭﺿ‪‬ﻴ ‪‬‬ ‫ﻗﺎﻝ ﺗﻌﺎﱃ‪ ":‬ﺍﹾﻟ‪‬ﻴ ‪‬ﻮ ‪‬ﻡ ﹶﺃ ﹾﻛ ‪‬ﻤ ﹾﻠ ‪‬‬ ‫ﻒ ﱢﻟﹺﺈﹾﺛ ﹴﻢ ﹶﻓﹺﺈﻥﱠ ﺍﻟﹼﻠ ‪‬ﻪ ﹶﻏﻔﹸﻮ ‪‬ﺭ ‪‬ﺭﺣ‪‬ﻴ ‪‬ﻢ( )‪ (3‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ‬ ‫ﺼ ‪‬ﺔ ﹶﻏ‪‬ﻴ ‪‬ﺮ ‪‬ﻣ‪‬ﺘﺠ‪‬ﺎﹺﻧ ‪‬‬ ‫ﺨ ‪‬ﻤ ‪‬‬ ‫ﺿ ﹸﻄﺮ‪ ‬ﻓ‪‬ﻲ ‪‬ﻣ ‪‬‬ ‫ﺍ ‪‬‬ ‫ﻧﻌﻢ ﻟﻘﺪ ﺟﺎﺀ ﺍﻹﺳﻼﻡ ﻛﺎﻣﻼ ﻣﻜﻤﻼ ﺩﺍﻋﻴﺎ ﺇﱃ ﺳﻌﺎﺩﺓ ﺍﻟﺒﺸﺮﻳﺔ‪ ،‬ﻓﺎﻫﺘﻢ ﺑﺎﻹﻧﺴﺎﻥ ﻟﻴﻜﻮﻥ ﺳـﻌﻴﺪﺍ‬ ‫ﰲ ﺍﻟﺪﺍﺭﻳﻦ ﺍﻷﻭﱃ ﻭﺍﻵﺧﺮﺓ‪ ,‬ﻓﺎﻫﺘﻢ ﺑﺎﻹﻧﺴﺎﻥ ﺭﻭﺣﺎ ﻭﺟﺴﺪﺍ‪ ،‬ﺍﻫﺘﻤﺎﻣﺎ ﻣﺘﻮﺍﺯﻳﺎ ﻭﻣﺘﻮﺍﺯﻧـﺎ ﻓـﺪﻋﺎ ﺇﱃ‬ ‫‪‬ﺬﻳﺐ ﺍﻟﻨﻔﺲ ﺍﻟﺒﺸﺮﻳﺔ ﻛﻤﺎ ﺩﻋﺎ ﺇﱃ ﺍﻟﺴﻤﻮ ﺍﻟﺮﻭﺣﻲ ﻛﻮﻥ ﺍﻻﻧﺴﻠﻦ ﲝﻜﻢ ﺗﻜﻮﻳﻨﻪ ﺍﻟﺬﻱ ﻳﺘﻜﻮﻥ ﻣـﻦ‬ ‫ﺭﻭﺡ ﻭﺟﺴﺪ ﻭﰲ ﲝﺜﻲ ﻫﺬﺍ ﺳﺄﺗﻨﺎﻭﻝ ﺍﳉﺎﻧﺐ ﺍﻟﺮﻭﺣﻲ ﺍﻟﺴﻠﻮﻛﻲ ﺍﻟﺬﻱ ﺍﻫﺘﻢ ﺑﻪ ﺃﻫﻞ ﺍﻟﺘﺼﻮﻑ ﺍﻟﺬﻳﻦ‬ ‫ﺳﺎﺭﻭﺍ ﻋﻠﻰ ﻗﺪﻡ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﲔ ﻣﻦ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ _ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ‪ -‬ﳐﻠـﺼﲔ ﰲ ﻋﺒـﺎﺩﺍ‪‬ﻢ‬ ‫ﺼﻠﹶﺎ ﹶﺓ ‪‬ﻭ‪‬ﻳ ‪‬ﺆﺗ‪‬ﻮﺍ ﺍﻟ ‪‬ﺰﻛﹶـﺎ ﹶﺓ‬ ‫ﲔ ﹶﻟﻪ‪ ‬ﺍﻟﺪ‪‬ﻳ ‪‬ﻦ ﺣ‪‬ﻨﻔﹶﺎﺀ ‪‬ﻭﻳ‪‬ﻘ‪‬ﻴﻤ‪‬ﻮﺍ ﺍﻟ ‪‬‬ ‫ﺼ ‪‬‬ ‫ﺨ‪‬ﻠ ‪‬‬ ‫ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ‪ ) ”:‬ﻭﻣ‪‬ﺎ ﺃﹸ ‪‬ﻣﺮ‪‬ﻭﺍ ﹺﺇﻟﱠﺎ ‪‬ﻟ‪‬ﻴ ‪‬ﻌ‪‬ﺒﺪ‪‬ﻭﺍ ﺍﻟﻠﱠ ‪‬ﻪ ﻣ‪ ‬‬ ‫ﻚ ﺩ‪‬ﻳ ‪‬ﻦ ﺍﹾﻟ ﹶﻘ‪‬ﻴ ‪‬ﻤ ‪‬ﺔ( )‪ (5‬ﺳﻮﺭﺓ ﺍﻟﺒﻴﻨﺔ ﻭﻗﺪ ﺃﻓﺎﺩ ﺃﻫﻞ ﺍﻟﺘﺼﻮﻑ ﻣﻦ ﻫﺬﻩ ﺍﳌﻌـﺎﱐ‪ ،‬ﻭﻃﺒﻘﻮﻫـﺎ ﻋﻠـﻰ‬ ‫‪‬ﻭ ﹶﺫ‪‬ﻟ ‪‬‬ ‫ﺃﻧﻔﺴﻬﻢ‪ ،‬ﺣﱴ ﺭﻗﺖ ﻭﺍﺭﺗﻘﺖ ﰲ ﻣﻌﺎﺭﺝ ﺍﻟﺮﻭﺡ ﺑﻌﺪ ﺃﻥ ﺯﻛﻮﻫﺎ ﻭﺧﻠﺼﻮﻫﺎ ﻣﻦ ﺃﺩﺭﺍ‪‬ﺎ ﻗﺎﻝ ﺗﻌـﺎﱃ‪":‬‬ ‫ﻚ ‪‬ﺟﺰ‪‬ﺍﺀ ﻣ‪‬ﻦ ‪‬ﺗ ‪‬ﺰﻛﱠﻰ( )‪ (76‬ﺳﻮﺭﺓ ﻃـﻪ ﻭ‬ ‫ﺤ‪‬ﺘﻬ‪‬ﺎ ﺍﹾﻟﹶﺄ‪‬ﻧﻬ‪‬ﺎ ‪‬ﺭ ﺧ‪‬ﺎ‪‬ﻟﺪ‪‬ﻳ ‪‬ﻦ ﻓ‪‬ﻴﻬ‪‬ﺎ ‪‬ﻭ ﹶﺫ‪‬ﻟ ‪‬‬ ‫ﺠﺮﹺﻱ ﻣ‪‬ﻦ ‪‬ﺗ ‪‬‬ ‫ﺕ ‪‬ﻋ ‪‬ﺪ ‪‬ﻥ ‪‬ﺗ ‪‬‬ ‫) ‪‬ﺟﻨ‪‬ﺎ ‪‬‬ ‫ﻗﺎﻝ‪)":‬ﹶﻗ ‪‬ﺪ ﹶﺃ ﹾﻓﹶﻠ ‪‬ﺢ ﻣ‪‬ﻦ ‪‬ﺗ ‪‬ﺰﻛﱠﻰ( )‪ (14‬ﺳﻮﺭﺓ ﺍﻷﻋﻠﻰ ﻭﺃﺭﺟﻮ ﺃﻥ ﻳﻌﻠﻢ ﺍﳌﺴﺘﻤﻌﻮﻥ ﻭﺍﻟﻘﺮﺍﺀ ﺇﻧﲏ ﻣﺎ ﺍﻗـﺼﺪ‬ ‫ﲝﺪﻳﺜﻲ ﻫﺬﺍ ﺇﻻ ﺃﻫﻞ ﺍﻟﺼﺪﻕ ﻣﻦ ﺃﻫﻞ ﺍﻟﺘﺼﻮﻑ‪ ،‬ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﺻﺎﺭ ﺻﻤﺘﻬﻢ ﻓﻜﺮﺍ ﻭﻧﻄﻘﻬﻢ ﺫﻛـﺮﺍ‪،‬‬ ‫ﺍﻟﺬﻳﻦ ﺟﺎﻫﺪﻭﺍ ﺃﻧﻔﺴﻬﻢ ﻭﻋﻤﻠﻮﺍ ﻋﻠﻰ ﲢﻠﻴﺘﻬﺎ ﻭﲣﻠﻴﺘﻬﺎ ﻓﺨﻠﻮﻫﺎ ﻋﻦ ﺃﻭﺻﺎﻓﻬﺎ ﺍﻟﺬﻣﻴﻤﺔ‪ ،‬ﹼﰒ ﺑﻌﺪ ﺫﻟـﻚ‬ ‫ﻋﻤﻠﻮﺍ ﻋﻠﻰ ﲢﻠﻴﺘﻬﺎ ﺑﺄﻭﺻﺎﻓﻬﺎ ﺍﳊﻤﻴﺪﺓ‪ ،‬ﺧﻼﻝ ﻣﺮﻭﺭﻫﻢ ﺑﺎﻟﺘﺠﺮﺑﺔ ﺍﻟﺼﻮﻓﻴﺔ ﺍﻟﺮﻭﺣﻴﺔ‪.‬‬ ‫ﻭﳓﻦ ﰲ ﻫﺬﻩ ﺍﻷﻳﺎﻡ ﻣﺎ ﺃﺣﻮﺟﻨﺎ ﺇﱃ ﺍﻟﻌﻮﺩﺓ ﺇﱃ ﺗﻠﻚ ﺍﻟﺮﻭﺣﺎﻧﻴﺎﺕ ﺍﻟﱵ ﻓﻘﺪﻧﺎﻫﺎ ﺑـﺴﺒﺐ‬ ‫ﻃﻐﻴﺎﻥ ﺍﳌﺎﺩﺓ ﻭﺍﻧﻐﻤﺎﺳﻨﺎ ﻓﻴﻬﺎ‪ ,‬ﺣﱴ ﺻﺮﻧﺎ ﻧﺸﻌﺮ ﺑﺎﻟﻔﺮﺍﻍ ﺍﻟﺮﻭﺣﻲ‪ ،‬ﻷﻧﻨﺎ ﺍﻋﺮﺿﻨﺎ ﻋﻦ ﺫﻛﺮ ﺍﷲ‪ ) ":‬ﻭ ‪‬ﻣ ‪‬ﻦ‬ ‫ﺤﺸ‪‬ﺮ‪‬ﻩ‪ ‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﹾﻟ ‪‬ﻘﻴ‪‬ﺎ ‪‬ﻣ ‪‬ﺔ ﹶﺃ ‪‬ﻋﻤ‪‬ﻰ( )‪ (124‬ﺳﻮﺭﺓ ﻃـﻪ ﻭﻫـﺬﺍ‬ ‫ﺸ ﹰﺔ ﺿ‪‬ﻨﻜﹰﺎ ‪‬ﻭ‪‬ﻧ ‪‬‬ ‫ﺽ ﻋ‪‬ﻦ ‪‬ﺫ ﹾﻛﺮﹺﻱ ﹶﻓﹺﺈﻥﱠ ﹶﻟﻪ‪ ‬ﻣﻌ‪‬ﻴ ‪‬‬ ‫ﹶﺃ ‪‬ﻋ ‪‬ﺮ ‪‬‬ ‫ﺍﻻﻧﻐﻤﺎﺱ ﻭﺍﻟﺮﻛﻮﻥ ﺇﱃ ﺍﳌﺎﺩﺓ ﻧﻮﻉ ﻣﻦ ﺍﻟﺸﺮﻙ ﺍﳋﻔﻲ ﺍﻟﺬﻱ ﻗﺎﻝ ﻋﻨﻪ ﺍﻟﺸﻴﺦ ﺭﺳﻼﻥ ﺍﻟﺪﻣﺸﻘﻲ ]ﺕ‪:‬‬ ‫‪ 699‬ﻫـ[‪ ":‬ﻛﻠﻚ ﺷﺮﻙ ﺧﻔﻲ ﻭﻻ ﻳﺒﲔ ﻟﻚ ﺗﻮﺣﻴﺪﻙ ﺇﻻ ﺇﺫﺍ ﺧﺮﺟﺖ ﻋﻨﻚ" ﺃﻱ ﺇﻻ ﺇﺫﺍ ﺍﻧﻔﺼﻠﺖ‬ ‫ﻋﻦ ﺫﺍﺗﻚ ﻭﺻﻔﺎﺗﻚ ﻭﺃﻓﻌﺎﻟﻚ ﻭﺃﲰﺎﺋﻚ ﻭﺃﺣﻜﺎﻣﻚ ﲝﻴﺚ ﲢﻘﻘﺖ ﺑﺘﻮﺣﻴﺪﻩ ﺗﻌﺎﱃ ﺍﻟﺬﺍﰐ ﻭﺍﻟﺼﻔﺎﰐ‬

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‫ﻭﺍﻷﲰﺎﺋﻲ ﻭﺍﻷﺣﻜﺎﻣﻲ ﻭﺍﺟﻌﻞ ﺻﻔﺎﺗﻚ ﺇﱃ ﺻﻔﺎﺗﻪ ﻭﺃﻓﻌﺎﻟـﻚ ﺇﱃ ﺃﻓﻌﺎﻟـﻪ ﻭﺃﲰـﺎﺀﻙ ﺇﱃ ﺃﲰﺎﺋـﻪ‬ ‫‪340‬‬ ‫ﻭﺃﺣﻜﺎﻣﻚ ﺇﱃ ﺃﺣﻜﺎﻣﻪ"‬ ‫ﻭﻳﺮﻯ ﺍﻟﺸﻴﺦ ﺳﻌﻴﺪ ﺣﻮﻯ ﺃ ﹼﻥ ﺍﻟﺸﺮﻙ ﺍﳋﻔﻲ ﻭﺁﻓﺎﺗﻪ ﻻ ﳝﻜﻦ ﺍﻟﺘﺨﻠﺺ ﻣﻨﻪ ﺇﻻ ﺑﺈﺗﺒـﺎﻉ‬ ‫ﻃﺮﻳﻖ ﺍﻟﺘﺼﻮﻑ ﻭﺍﻟﻮﺻﻮﻝ ﺇﱃ ﻣﻨﺎﺯﻝ ﺍﻟﺼﺪﻳﻘﲔ ﻭﺍﻟﺮﺑﺎﻧﻴﲔ ‪ 341‬ﻭﰲ ﲝﺜﻲ ﻫﺬﺍ ﻻ ﺃﺭﻳﺪ ﺃﻥ ﺃﲢﺪﺙ ﻋﻦ‬ ‫ﻣﻌﲎ ﺍﻟﺘﺼﻮﻑ ﻭﻧﺸﺄﺗﻪ ﻭﺭﺟﺎﻟﻪ ﻓﺎﻟﻜﺘﺐ ﺍﻟﱵ ﻛﺘﺒﺖ ﰲ ﺫﻟﻚ ﻛﺜﲑﺓ ﺑﻞ ﺃﻏﻠﺐ ﺍﳌﺆﻟﻔﲔ ﺭﻛﺰﻭﺍ ﲝﺜﻬﻢ‬ ‫ﰲ ﺫﻟﻚ ﳝﻜﻦ ﺍﻟﺮﺟﻮﻉ ﺇﻟﻴﻬﺎ ﰲ ﻣﻈﺎ‪‬ﺎ ‪ 342‬ﻭﻟﻜﻨﲏ ﺳﺄﻋﺮﺽ ﰲ ﲝﺜﻲ ﻫﺬﺍ ﻟﺪﻭﺭ ﺍﻟﺘﺼﻮﻑ ﺍﻹﺳﻼﻣﻲ‬ ‫ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺮﻭﺣﻴﺔ ﻣﻦ ﺧﻼﻝ ﻗﻀﻴﱵ ﺍﳊﺐ ﺍﻹﳍﻲ ﻭﺍﳌﺪﺍﺋﺢ ﺍﻟﻨﺒﻮﻳﺔ ﰲ ﺍﻟﺸﻌﺮ ﺍﻟﺼﻮﰲ‬ ‫ﺩﻭﺭ ﺍﻟﺘﺼﻮﻑ ﻭﺃﺛﺮﻩ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺮﻭﺣﻴﺔ‬ ‫ﻟﻠﺘﺼﻮﻑ ﺩﻭﺭ ﻛﺒﲑ ﰲ ﺍﻟﺘﺄﺛﲑ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺮﻭﺣﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪,‬ﻭﺍﻷﺧـﻼﻕ ﻫـ ‪‬ﻢ ﺃﻫـﻞ‬ ‫ﺍﻟﺘﺼﻮﻑ ﺍﻷﻭﻝ ﺑﻞ ﻫﻲ ﻋﻤﺎﺩ ﻣﻨﻬﺠﻬﻢ‪،‬ﺑﻞ ﻗﺎﻟﻮﺍ‪ :‬ﺍﻟﺘﺼﻮﻑ ﺃﺧﻼﻕ ﻓﻤﻦ ﺯﺍﺩ ﻋﻠﻴﻚ ﺑـﺎﻷﺧﻼﻕ ﺯﺍﺩ‬ ‫ﻋﻠﻴﻚ ﺑﺎﻟﺘﺼﻮﻑ " ﻭﺫﻟﻚ ﻷ ﹼﻥ ﺍﻟﺘﺼﻮﻑ ﻳﻌﺘﻤﺪ ﻋﻠﻰ ﳎﺎﻫﺪﺓ ﺍﻟﻨﻔﺲ ﻭﺗﻄﻬﲑﻫﺎ‪،‬ﻭﻫﺬﺍ ﺳ ‪‬ﺮ ﻣﺎ ﻧﺮﺍﻩ ﻣﻦ‬ ‫ﺍﻧﺘﺸﺎﺭ ﻟﻠﺘﺼﻮﻑ ﻑ ﺍﻟﻌﺎﱂ‪،‬ﻓﻬﻨﺎﻙ ﻣﻦ ﺍﻟﺒﺎﺣﺜﲔ ﻣﻦ ﻳﺮﻯ ﺃ ﹼﻥ ﺍ‪‬ﺘﻤﻌﺎﺕ ﻻ ﺗـﺼﻠﺢ ﺇﻻ ﺑـﺎﻟﻌﻮﺩﺓ ﺍﱃ‬ ‫ﺍﳊﻴﺎﺓ ﺍﻟﺮﻭﺣﻴﺔ ﺍﻟﱵ ﺑﺜﻬﺎ ﺍﻟﺘﺼﻮﻑ ﻳﻘﻮﻝ ﻣﺮﺍﺩ ﻫﻮﻓﻤﺎﻥ ﰲ ﻛﺘﺎﺑﻪ "ﺍﻹﺳﻼﻡ ﻛﺒـﺪﻳﻞ"‪ :‬ﺇﻥ ﺍﻟﺘـﺼﻮﻑ‬ ‫ﺍﻹﺳﻼﻣﻲ ﻛﺎﻧﺖ ﻟﻪ ﺃﻳﺎﺩ ﺑﻴﻀﺎﺀ ﰲ ﻧﺸﺮ ﺍﻟﺘﻘﻮﻯ ﺑﲔ ﻃﺒﻘﺎﺕ ﺍﻟﺸﻌﺐ ﻧﻈﺮﺍ ﻟﺘﻌﻤﻖ ﺍﻟﺼﻮﻓﻴﺔ ﰲ ﺍﻹﺳﻼﻡ‬ ‫ﺍﻟﻘﺎﺋﻢ ﻋﻠﻰ ﺍﻟﺘﻘﻮﻯ ﺇﳝﺎﻧﺎ ﻭﺗﻮﻛﻼ ﻋﻠﻰ ﺍﷲ‪،‬ﻻ ﺍﻹﺳﻼﻡ ﺍﳌﺴﺘﻨﺪ ﺇﱃ ﺍﻟﻘﻮﺍﻧﲔ ﺍﻟﻌﻘﻠﻴﺔ" ﻭﻗﺎﻝ ﺃﻳـﻀﹰﺎ ﰲ‬ ‫ﻛﺘﺎﺑﻪ‪" :‬ﳚﺐ ﺃﻥ ﻳﻌﺘﺮﻑ ﺑﺎﻟﻔﻀﻞ ﻟﻠﻄﺮﻕ ﺍﻟﱵ ﻣﻜﻨﺖ ﻟﻺﺳﻼﻡ ﺃﻥ ﻳﺴﺘﻤﺮ ﺑﻘﺎﺅﻩ ﲢﺖ ﺃﻗﺼﻰ ﺍﻟﻈﺮﻭﻑ‬ ‫ﺍﳌﻌﺮﻭﻓﺔ ﻛﻤﺎ ﰲ ﺍﻻﲢﺎﺩ ﺍﻟﺴﻮﻓﻴﱵ ﺳﺎﺑﻘﹰﺎ‪ .‬ﰒ ﻳﺆﻛﺪ ﺍﻟﺪﻛﺘﻮﺭ ﻫﻮﻓﻤﺎﻥ "ﺃﳘﻴﺔ ﺍﳊﻞ ﺍﻟﺼﻮﰲ ﰲ ﻋـﺎﱂ‬ ‫ﺍﻟﻴﻮﻡ‪" :‬ﺇﻧﻪ ﻣﻦ ﺧﻄﻞ ﺍﻟﺮﺃﻱ ﺃﻥ ﻳﻈﻦ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﺍﻟﻴﻮﻡ ﺃﻥ ﺍﻟﺘﺼﻮﻑ ﰲ ﻋﺼﺮ ﺍﻟﻌﻘﻼﻧﻴﺔ ﻻ ﺩﻭﺭ ﻟـﻪ‪،‬‬ ‫ﻓﺎﻟﻌﻜﺲ ﻫﻮ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﺇﻥ ﺍﻟﻄﺮﻕ ﺍﻟﺼﻮﻓﻴﺔ ﺍﻟﻘﺪﳝﺔ‪ ،‬ﺧﺎﺻﺔ ﺍﻟﻨﻘﺸﺒﻨﺪﻳﺔ ﺍﻟﱵ ﻛﺎﻥ ﳍﺎ ﰲ ﺍﺳﺘﻨﺒﻮﻝ ﺣﱴ‬ ‫ﻋﺎﻡ ‪ 1920‬ﺃﺭﺑﻌﻤﺎﺋﺔ ﻭﲬﺴﻮﻥ ﺗﻜﻴﺔ ﻻ ﺗﺰﺍﻝ ﺣﻴﺔ ﻧﺸﻴﻄﺔ ﻛﺄﺧﻮﺍ‪‬ﺎ ﺍﻟﻄﺮﻕ ﺍﻟﺼﻮﻓﻴﺔ ﺍﻷﺣﺪﺙ ﻧﺸﺄﺓ‬ ‫ﻣﻨﻬﺎ‪ ...‬ﻛﻤﺎ ﺃﺳﻬﻤﺖ ﺍﳊﺮﻛﺔ ﺍﻟﺘﻴﺠﺎﻧﻴﺔ ﺍﻟﱵ ﺃﺳﺴﻬﺎ ﺃﲪﺪ ﺍﻟﺘﻴﺠـﺎﱐ )‪ 1230-1150‬ﻫــ( ﰲ‬ ‫ﻣﺴﺘﻬﻞ ﺍﻟﻘﺮﻥ ﺍﻟﺘﺎﺳﻊ ﻋﺸﺮ ﰲ ﻧﺸﺮ ﺍﻹﺳﻼﻡ ﰲ ﻏﺮﺏ ﺇﻓﺮﻳﻘﻴﺎ‪.‬‬ ‫ﻭﳜﺘﻢ "ﻫﻮﻓﻤﺎﻥ ﲟﺎ ﻳﺆﻛﺪ ﺣﺘﻤﻴﺔ ﺍﳊﻞ ﺍﻟﺼﻮﰲ ﻭﺃﳘﻴﺘﻪ ﰲ ﳎﺘﻤﻌﺎﺕ ﺍﻟﺸﺮﻕ ﻭﺍﻟﻐـﺮﺏ‬ ‫ﻋﻠﻰ ﺍﻟﺴﻮﺍﺀ ﻓﻴﻘﻮﻝ‪" :‬ﺇﻥ ﺍﻹﺳﻼﻡ ﻳﺸﻬﺪ ﻣﻮﺟﺔ ﻣﺘﺤﻮﻟﺔ ﺇﱃ ﺷﻮﺍﻃﻰﺀ ﺍﳌﺘﺼﻮﻓﺔ‪ ،‬ﻭﺍﳋﻠﻔﻴﺔ ﺍﻟﻜﺎﻣﻨﺔ ﻭﺭﺍﺀ‬ ‫ﻫﺬﺍ ﺍﻻﲡﺎﻩ‪ ،‬ﲤﺜﻞ ﰲ ﻓﺸﻞ ﻋﻘﻼﻧﻴﺔ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻐﺮﺑﻴﺔ‪ ،‬ﻭﺃﻧﻈﻤﺔ ﺍ‪‬ﺘﻤﻊ ﺍﻟﻐﺮﰊ‪ ،‬ﺍﻟـﱵ ﺃﻧﺘﺠـﺖ ﺷـﺆﻡ‬ ‫ﺍﻻﺳﺘﺮﺍﺗﻴﺠﻴﺔ ﺍﻟﻨﻮﻭﻳﺔ‪ ،‬ﻭﲣﺮﻳﺐ ﺍﻟﻄﺒﻴﻌﺔ ﻭﲣﻠﻒ ﺍﻟﺸﻌﻮﺏ ﺍﻟﻀﻌﻴﻔﺔ‪.‬‬ ‫‪ - 340‬ﲬﺮﺓ ﺍﳊﺎﻥ ﻭﺭﻧﺔ ﺍﻷﳊﺎﻥ ‪ /‬ﺗﺄﻟﻴﻒ ﻋﺒﺪ ﺍﻟﻐﲏ ﺍﻟﻨﺎﺑﻠﺴﻲ‪ .‬ﺹ‪9:‬‬ ‫‪ - 341‬ﺍﻧﻈﺮ "ﻣﺬﻛﺮﺍﺕ ﰲ ﻣﻨﺎﺯﻝ ﺍﻟﺼﺪﻳﻘﲔ ﻭﻣﻨﺎﺯﻝ ﺍﻟﺮﺑﺎﻧﻴﲔ ‪/‬ﺳﻌﻴﺪ ﺣﻮﻯ‪.‬ﺹ‪18:‬‬ ‫‪ - 342‬ﺍﻧﻈﺮ ﻣﺜﻼ‪ :‬ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ ﳊﺠﺔ ﺍﻹﺳﻼﻡ ﺍﻟﻐﺰﺍﱄ"‪.‬ﺝ‪،1‬ﺹ‪ .25:‬ﻭﻛﺬﻟﻚ "ﺗﻨﻮﻳﺮ ﺍﻟﻘﻠﻮﺏ ‪/‬ﳏﻤﺪ ﺃﻣـﲔ‬ ‫ﺍﻟﻜﺮﺩﻱ" ﺹ‪ " 438:.‬ﻭ"ﺍﻟﺘﻴﺎﺭ ﺍﻹﺳﻼﻣﻲ ﰲ ﺷـﻌﺮ ﺍﻟﻌـﺼﺮ ﺍﻟﻌﺒﺎﺳـﻲ ﺍﻷﻭﻝ" ﻟﻸﺳـﺘﺎﺫ ﺍﻟـﺪﻛﺘﻮﺭ ﳎﺎﻫـﺪ‬ ‫‪‬ﺠﺖ‪.‬ﺹ‪165:‬‬

‫ﺭﺿﻮﺍﻥ ﳏﻤﺪ ﺳﻌﻴﺪ ﺍﻳﺰﻭﱄ ‪183 -‬‬

‫ﺃﻣﺎ ﺍﻟﺪﻛﺘﻮﺭﺓ "ﺁﻥ ﻣﺎﺭﻱ ﴰﻞ" ﺃﺳﺘﺎﺫﺓ ﺍﻟﺘﺼﻮﻑ ﻭﺍﻷﺩﻳﺒﺔ ﺍﻷﳌﺎﻧﻴﺔ‪ ،‬ﻓﺘﺮﻯ ﺃﻥ ﺍﻟﺘﺼﻮﻑ ﺃﻗﺮﺏ ﺇﱃ‬ ‫ﻧﻔﺴﻴﺔ ﺍﻟﻐﺮﺏ ﻭﺃﻧﻪ ﺳﻴﻜﻮﻥ ﺍﻟﺒﺎﺏ ﻟﺪﺧﻮﻝ ﺍﻹﺳﻼﻡ"‪.343‬‬ ‫ﻭﺃﻣﺎ ﺍﳌﻔﻜﺮ ﺍﻟﻔﺮﻧﺴﻲ ﺍﳌﺴﻠﻢ "ﺭﻭﺟﻴﻪ ﺟﺎﺭﻭﺩﻱ" ﻓﻘﺪ ﺃﻋﻠﻦ ﰲ ﻛﺘﺎﺑﻪ "ﺍﻹﺳﻼﻡ ﺩﻳﻦ ﺍﳌـﺴﺘﻘﺒﻞ"‬ ‫ﺍﻧﺒﻬﺎﺭﻩ ﺑﺎﻟﺘﺼﻮﻑ‪ ،‬ﻭﺃﻋﻠﻦ ﺗﺄﻳﻴﺪﻩ ﶈﻤﺪ ﺇﻗﺒﺎﻝ ﰲ ﺗﻌﻘﻴﺒﻪ ﻋﻠﻰ ﺍﻟﺪﻳﻮﺍﻥ ﺍﻟﺸﺮﻗﻲ ﳉﻮﺗﻪ ﺣـﲔ ﻗـﺎﻝ‪:‬‬ ‫"ﻳﺸﻬﺪ ﺍﻟﺪﻳﻮﺍﻥ ﺃﻥ ﺍﻟﻐﺮﺏ‪ ،‬ﺑﻌﺪ ﺃﻥ ﻗﺮﻑ ﻣﻦ ﺭﻭﺣﺎﻧﻴﺘﻪ ﺍﻟﻀﻌﻴﻔﺔ ﻭﺍﻟﺒﺎﺭﺩﺓ ﺃﺧﺬ ﻳﺒﺤﺚ ﻋﻦ ﺣـﺮﺍﺭﺓ‬ ‫ﺻﻮﻓﻴﺔ ﺍﻟﺸﺮﻕ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﺮﺋﻴﺲ ﺍﻟﺒﻮﺳﲏ "ﻋﻠﻲ ﻋﺰﺕ ﺑﻴﻘﻮﻓﻴﺘﺶ" ﻓﻘﺪ ﺃﺷﺎﺭ ﰲ ﻛﺘﺎﺑﻪ "ﺍﻹﺳﻼﻡ ﺑﲔ ﺍﻟﺸﺮﻕ ﻭﺍﻟﻐﺮﺏ"‬ ‫ﻼ "ﺇﻥ ﻛﻞ ﻣﺴﻠﻢ ﻣﻠﺘﺰﻡ ﻫﻮ ﺻﻮﰲ ﲟﻌﲎ ﻣﻦ ﺍﳌﻌﺎﱐ ﻭﺇﻥ ﺳﻴﺪﻧﺎ ﳏﻤﺪﹰﺍ –ﺻﻠﻰ‬ ‫ﺇﱃ ﺍﻟﺪﻭﺭ ﺍﻟﺼﻮﰲ ﻗﺎﺋ ﹰ‬ ‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻛﺎﻥ ﰲ ﻣﻘﺪﻣﺔ ﺍﳉﻤﻴﻊ"‪.‬‬ ‫ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ ﰲ ﺍﻟﻜﺘﺎﺏ ﻧﻔﺴﻪ‪" :‬ﻟﻘﺪ ﻛﺎﻥ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﰲ ﻏﺎﺭ ﺣﺮﺍﺀ‬ ‫ﺻﺎﺋﻤﹰﺎ ﻣﺘﻨﺴﻜﹰﺎ ﻣﺘﺼﻮﻓﹰﺎ ﰒ ﺍﻛﺘﻤﻞ ﺍﻹﺳﻼﻡ ﻭﺗﺒﻠﻮﺭ ﰲ ﺍﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ‪ ،‬ﻓﻔﻲ ﺍﳌﺪﻳﻨﺔ ﰎ ﺍﻻﻣﺘـﺰﺍﺝ ﺑـﲔ‬ ‫ﺍﻟﻌﺎﱂ ﺍﳉﻮﺍﱐ‪ ،‬ﻭﻋﺎﱂ ﺍﻟﻌﻘﻞ‪ ،‬ﻭﺑﲔ ﺍﻟﺘﻨﺴﻚ ﻭﺍﻟﻌﻘﻞ"‪.‬‬ ‫ﳑﺎ ﺳﺒﻖ ﻧﺘﺒﲔ ﺃﻥ ﺍﻟﻌﻤﻞ ﻋﻠﻰ ﺇﻋﺎﺩﺓ ﺍ‪‬ﺪ ﺍﻟﺬﻱ ﻓﻘﺪﻩ ﺍﳌﺴﻠﻤﻮﻥ ﻣﻨﻮﻁ ﺑﺎﻟﺼﻮﻓﻴﺔ ﻭﺫﻟﻚ ﻹﻋـﺎﺩﺓ‬ ‫ﺍﻟﺮﻭﺡ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻘﻴﻘﻴﺔ ﺍﻟﱵ ﺗﺴﺮﻱ ﰲ ﺍﻟﻘﻠﻮﺏ ﻓﺘﺠﻤﻠﻬﺎ ﺑﺎﻟﻴﻘﲔ ﻭﺗﺴﺮﻱ ﰲ ﺍﻷﺟﺴﺎﻡ ﻓﺘﻨـﺸﻄﻬﺎ‬ ‫ﻟﻠﻘﻴﺎﻡ ﺑﻌﻈﺎﺋﻢ ﺍﻷﻋﻤﺎﻝ‪ .‬ﺍ‪‬ﺪ ﺍﻟﺬﻱ ﺑﻪ ﻋﺰ ﺍﳌﺴﻠﻤﻮﻥ ﺑﻌﺪ ﺍﻟﺬﻟﺔ‪ ،‬ﻭﻛﺜﺮﻭﺍ ﺑﻌﺪ ﺍﻟﻘﻠﺔ‪ ،‬ﻭﻋﻠﻤﻮﺍ ﺑﻪ ﺍﳉﻬﻞ‪.‬‬ ‫ﻫﺬﺍ ﺍ‪‬ﺪ ﺍﻟﺬﻱ ﺟﻌﻞ ﺍﻷﻣﻢ ﺍﳌﺨﺘﻠﻔﺔ ﰲ ﺍﻷﺧﻼﻕ ﻭﺍﻷﻧﺴﺎﺏ ﻭﺍﻟﻌﺎﺩﺍﺕ ﻭﺍﻟﺒﻘﺎﻉ ﳝﺘـﺰﺝ‬ ‫ﺑﻌﻀﻬﺎ ﺑﺒﻌﺾ ﻭﻳﺰﺩﻭﺝ ﺑﻌﻀﻬﺎ ﻣﻊ ﺑﻌﺾ ﻭﺗﺘﺠﻨﺲ ﲜﻨﺲ ﻭﺍﺣﺪ ﻫﻮ ﺍﻹﺳﻼﻡ‪.‬‬ ‫ﻭﻻ ﺑﺪ ﻣﻦ ﺍﻟﺴﻤﻮ ﺑﺎﻟﺮﻭﺡ ﻭﺍﻟﺘﻘﺎﺀ ﺍﻟﻌﺎﱂ ﻋﻠﻰ ﺍﺧﺘﻼﻑ ﻣﺬﺍﻫﺒﻪ ﻭﻣﺸﺎﺭﺑﻪ ﻟﻘﺎ ًﺀ ﺭﻭﺣﻴـﹰﺎ‬ ‫ﺻﺎﻓﻴﹰﺎ ﻗﺎﺋﻤﹰﺎ ﻋﻠﻰ ﺍﳊﺐ‪ ،‬ﻭﺍﳌﻮﺩﺓ ﻭﺍﻟﺮﲪﺔ‪ ،‬ﻭﺍﻷﺧﻮﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﻭﺑﻌﻴﺪﹰﺍ ﻋﻦ ﺍﻟﻜﺮﺍﻫﻴﺔ ﻭﺍﳊﻘﺪ ﻭﺍﻟﻈﻠـﻢ‬ ‫ﻭﺍﻻﺳﺘﺒﺪﺍﺩ‪ ،‬ﻭﺍﻻﺳﺘﻌﺒﺎﺩ "ﺍﳋﻠﻖ ﻋﻴﺎﻝ ﺍﷲ ﻓﺄﺣﺒﻬﻢ ﺇﱃ ﺍﷲ ﺃﻛﺮﻣﻬﻢ ﻟﻌﻴﺎﻟﻪ" ﻭﻫﺬﻩ ﺍﻟﺮﻭﺡ ﺍﻹﻧـﺴﺎﻧﻴﺔ‬ ‫ﺍﻟﻌﺎﻟﻴﺔ ﻳﺘﻤﺜﻠﻬﺎ ﺍﻟﺼﻮﰲ ﻭﳚﺎﻫﺪ ﻧﻔﺴﻪ ﺣﱴ ﺗﺼﲑ ﺃﺳﻠﻮﺏ ﺣﻴﺎﺓ ﻋﻨﺪﻩ‪ ،‬ﻓﻼ ﻳﻨﻈﺮ ﺇﱃ ﺃﺣﺪ ﻣﻦ ﺍﳋﻠﻖ ﺇﻻ‬ ‫ﺐ ﻭﺗﻘﺪﻳﺮ ﻷﻧﻪ ﻳﻌﺮﻑ ﺃ‪‬ﻢ ﺧﻠﻖ ﺍﷲ "ﻫﺬﺍ ﺧﻠﻖ ﺍﷲ"‪ .‬ﻭﻫﺬﻩ ﺍﻟﻨﻈﺮﺓ ﻫﻲ ﺫﺍ‪‬ﺎ ﺍﻟـﱵ ﻛـﺎﻥ‬ ‫ﻧﻈﺮﺓ ﺣ ‪‬‬ ‫ﻳﻌﻴﺸﻬﺎ ﺍﳌﺴﻴﺢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﻟﺬﻱ ﻧﺼﺢ ﻟﻺﻧﺴﺎﻥ ﺑﺄﻥ ﻳﺪﻳﺮ ﺧﺪﻩ ﺍﻷﻳﺴﺮ ﳌﻦ ﻟﻄﻢ ﺧﺪﻩ ﺍﻷﳝﻦ‪.‬‬ ‫‪ -2‬ﺍﳊﺐ ﺍﻹﳍﻲ‪:‬‬ ‫ﻻﺑ ‪‬ﺪ ﱄ ﻗﺒﻞ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﳊﺐ ﺑﲔ ﺍﻟﻌﺒﺪ ﻭﺍﻟﺮﺏ ﺍﻥ ﺍﺗﻄﺮﻕ ﻟﻔﻠﺴﻔﺔ ﺍﻟﺼﻮﻓﻴﺔ ﰲ ﻣﻔﻬﻮﻡ ﺍﳌﻌﺮﻓﺔ‪.‬‬ ‫ﺍﳌﻌﺮﻓﺔ‪ :‬ﺃﲨﻊ ﺍﻫﻞ ﺍﻟﺘﺼﻮﻑ ﻋﻠﻰ ﺍ ﹼﻥ " ﻟﻪ ﻫﻮ ﺍﷲ ﻭﺣﺪﻩ‪،‬ﻭﺳﺒﻴﻞ ﺍﻟﻌﻘﻞ ﻋﻨﺪﻫﻢ ﺳﺒﻴﻞ ﺍﻟﻌﺎﻗﻞ ﰲ‬ ‫‪344‬‬ ‫ﺣﺎﺟﻨﻪ ﻟﻠﺪﻟﻴﻞ‪،‬ﻷﻧﻪ ﳏﺪﺙ‪،‬ﻭﺍﶈﺪﺙ ﻻﻳﺪﻝ ﺍﻻ ﻋﻠﻰ ﻣﺜﻠﻪ"‬ ‫‪ - 343‬ﺃﻧﻈﺮ ﺭﺃﻱ "ﺷﺎﻟﺪﺭﻳﻚ" ﻭ "ﺑﺮﻧﺎﺭﺩﺷﻮ" ﻭ "ﻏﻮﺗﻪ" ﻭ "ﻛﺎﺭﻟﻴﻞ"ﻭ ﺍﻹﻳﻄﺎﻟﻴﺔ " ﺳﺘﺮﻳﻞ" ﰲ ﺍﻹﺳﻼﻡ‪ ،‬ﻋﻨﺪﻣﺎ ﻧﻈﺮ‬ ‫ﻼ ﻟﻠﺪﻳﺎﻧﺎﺕ ﺍﻟﺴﻤﺎﻭﻳﺔ "ﺍﻟﻴﻬﻮﺩﻳﺔ ﻭﺍﳌﺴﻴﺤﻴﺔ"‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﺟﻌﻞ ﻏﻮﺗﻪ‬ ‫ﻫﺆﻻﺀ ﰲ ﺭﻭﺡ ﺍﻹﺳﻼﻡ ﻭﺟﺪﻭﻩ ﺩﻳﻨﹰﺎ ﻋﺎﳌﻴﹰﺎ ﻣﻜﻤ ﹰ‬ ‫"ﺍﻟﺸﺎﻋﺮ ﺍﻷﳌﺎﱐ" ﻳﻘﻮﻝ ﻟﻜﺎﺭﻟﻴﻞ ﻋﻨﺪﻣﺎ ﺣﺪﺛﻪ ﻋﻦ ﺍﻹﺳﻼﻡ‪" :‬ﺇﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﻫﻮ ﺍﻹﺳﻼﻡ ﺃﻟﺴﻨﺎ ﻛﻠﻨﺎ ﻣﺴﻠﻤﲔ"‪ .‬ﺍﻧﻈﺮ‬ ‫ﳏﻤﺪ ﻭﺍﳌﺴﻴﺢ ﻳﺘﺼﺎﻓﺤﺎﻥ‪ ،‬ﺇﳝﺎﻥ ﺧﺎﻟﺪ ﻋﺎﺻﻲ‪ ،‬ﻁ‪ ،1997 ،1‬ﺩﺍﺭ ﺍﶈﺒﺔ ﺩﻣﺸﻖ ﺝ‪ ،2‬ﺹ‪188:‬‬

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‫ﺳﺮ‪‬ﺣﻪ ﰲ ﺣﲑﺓ ﻳﻠﻬﻮ‬ ‫ﻣﻦ ﺭﺍﻣﻪ ﺑﺎﻟﻌﻘﻞ ﻣﺴﺘﺮﺷﺪﺍ‬ ‫ﻳﻘﻮﻝ ﻣﻦ ﺣﲑﺗﻪ ﻫﻞ ﻫﻮﻫﻮ‬ ‫ﻭﺷﺎﺏ ﺑﺎﻟﺘﻠﺒﻴﺲ ﺍﺳﺮﺍﺭﻩ‬ ‫ﻓﺎﳌﻌﺮﻓﺔ ﻋﻨﺪ ﺍﻟﺼﻮﻓﻴﺔ ﺗﻘﻮﻡ ﻋﻠﻰ ﺍﻣﺮﻳﻦ ﻫﺎﻣﲔ ﳘﺎ‪:‬‬ ‫‪ -1‬ﺍﻟﺪﻟﻴﻞ ﻭﺍﻟﱪﻫﺎﻥ‪،:‬ﻭﻫﻮ ﻣﻦ ﻣﺘﻌﻠﻘﺎﺕ ﻋﻠﻢ ﺍﻟﺘﻮﺣﻴﺪ‪،‬ﻭﻳﻘﺼﺪ ﺑﻪ ﻣﻌﺮﻓﺔ ﺍﳊﻘﻴﻘﺔ ﻣﻌﺮﻓﺔ ﻋﻘﻠﻴـﺔ‬ ‫‪345‬‬ ‫ﻣﻨﻄﻘﻴﺔ ﻣﻦ ﺧﻼﻻﻟﻨﺼﻮﺹ‪.‬‬ ‫ﻭﻟﻠﻤﻌﺮﻓﺔ ﻋﻨﺪ ﺍﻟﺼﻮﻓﻴﺔ ﺩﺭﺟﺎﺕ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﺪﺭﺟﺎﺕ ﺍﺳﺘﻨﺒﻄﻮﻫﺎ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜـﺮﱘ‪ ،‬ﻭﺩﺭﺟـﺎﺕ‬ ‫ﺍﳌﻌﺮﻓﺔ ﻫﻲ ﻋﻠﻢ‪ ،‬ﻭﻋﲔ‪ ،‬ﻭﺣﻖ‪.‬‬ ‫ﲔ( )‪ (5‬ﺳﻮﺭﺓ ﺍﻟﺘﻜﺎﺛﺮ‪ ،‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪ ):‬ﹸﺛﻢ‪ ‬ﹶﻟ‪‬ﺘ ‪‬ﺮ ‪‬ﻭ‪‬ﻧﻬ‪‬ﺎ ﻋ‪‬ـ‪‬ﻴ ‪‬ﻦ‬ ‫ﻗﺎﻝ ﺗﻌﺎﱃ‪ ) :‬ﹶﻛﻠﱠﺎ ﹶﻟ ‪‬ﻮ ‪‬ﺗ ‪‬ﻌﹶﻠﻤ‪‬ﻮ ﹶﻥ ‪‬ﻋ ﹾﻠ ‪‬ﻢ ﺍﹾﻟ‪‬ﻴ ‪‬ﻘ ﹺ‬ ‫ﲔ( ﺳﻮﺭﺓ ﺍﻟﺘﻜﺎﺛﺮ‪ ،(7) ،‬ﻭﻗﺎﻝ‪):‬ﹺﺇﻥﱠ ‪‬ﻫﺬﹶﺍ ﹶﻟﻬ‪ ‬ﻮ ‪‬ﺣ ‪‬ﻖ ﺍﹾﻟ‪‬ﻴ ‪‬ﻘ ﹺ‬ ‫ﺍﹾﻟ‪‬ﻴ ‪‬ﻘ ﹺ‬ ‫ﲔ( )‪ (95‬ﺳﻮﺭﺓ ﺍﻟﻮﺍﻗﻌﺔ‪ .‬ﺇﺫﻥ ﺍﻟﻴﻘﲔ ﻫﻮ‬ ‫ﺍﳌﻌﺮﻓﺔ ﲜﻤﻴﻊ ﻃﺮﻗﻬﺎ‪.‬‬ ‫ﺃﻣﺎ ﻋﻠﻢ ﺍﻟﻴﻘﲔ ﻓﻬﻮ ﻣﺎ ﻛﺎﻥ ﻧﺎﺷﺌﹰﺎ ﻋﻦ ﺍﻟﱪﻫﺎﻥ‪ ،‬ﻭﻫﻲ ﻃﺮﻳﻘﺔ ﺍﳌﻌﺮﻓـﺔ ﺍﻷﻭﱃ ﻃﺮﻳﻘـﺔ ﺍﻟـﺪﻟﻴﻞ‬ ‫ﻭﺍﻟﱪﻫﺎﻥ‪ ،‬ﻭﻣﻌﺮﻓﺔ ﺍﷲ ﻣﻦ ﻫﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ﺗﻜﻮﻥ ﲟﻌﺮﻓﺔ ﻋﻠﻢ ﺍﻟﻜﻼﻡ )ﺍﻟﺘﻮﺣﻴﺪ( ﻭﻫﻮ ﺍﳌﻌـﺮﻭﻑ ﺑﻌﻠـﻢ‬ ‫ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‪.‬‬ ‫]ﺍﻟﺮﺟﺰ[‬ ‫ﻗﺎﻝ ﺻﺎﺣﺐ ﺍﳉﻮﻫﺮﺓ‪:‬‬ ‫‪346‬‬ ‫ﻭﺑﻌ ‪‬ﺪ ﻓﺎﻟﻌﻠ ‪‬ﻢ ﺑﺄﺻ ﹺﻞ ﺍﻟﺪﻳ ﹺﻦ‬ ‫ﲔ‬ ‫ﺝ ﻟﻠﺘﺒ ﹺ‬ ‫ﳏﺘ ‪‬ﻢ ﳛﺘﺎ ‪‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﺸﺎﺭﺡ‪ :‬ﻭﺍﻟﻌﻠﻢ ﺇﺩﺭﺍﻙ ﺍﻟﺸﻲﺀ ﲝﻘﻴﻘﺘﻪ‪ ،‬ﻭﺣﻘﻴﻘﺔ ﻋﻠﻢ ﺍﻟﺘﻮﺣﻴﺪ ﻫﻲ ﻗﻮﺍﻋﺪﻩ ﺍﳌﺪﻭﻧﺔ ﺍﻟـﱵ‬ ‫ﺗﺸﻤﻞ ﺍﻹﳍﻴﺎﺕ ﻭﺍﻟﻨﺒﻮﻳﺎﺕ ﻭﺍﻟﺴﻤﻌﻴﺎﺕ‪ .‬ﻭﻫﺬﺍ ﺍﻟﻌﻠﻢ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻮﺍﺟﺒﺔ ﻋﻠﻰ ﻛﻞ ﻣﻜﻠـﻒ ﺷـﺮﻋﹰﺎ‬ ‫ﻭﺟﻮﺑﹰﺎ ﻋﻴﻨﻴﺎﹰ‪ ،‬ﻭﱂ ﻳﺮﺧﺺ ﰲ ﺗﺮﻛﻪ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ‪) :‬ﻓﹶﺎ ‪‬ﻋﹶﻠ ‪‬ﻢ ﹶﺃﻧ‪ ‬ﻪ ﻟﹶﺎ ﹺﺇﹶﻟ ‪‬ﻪ ﹺﺇﻟﱠﺎ ﺍﻟﱠﻠ ‪‬ﻪ ( )‪ (19‬ﺳﻮﺭﺓ ﳏﻤﺪ‪ .‬ﺇﺫﻥ‬ ‫ﳚﺐ ﻋﻠﻰ ﻛﻞ ﻣﻜﻠﻒ ﺷﺮﻋﹰﺎ ﺃﻥ ﻳﻌﺮﻑ ﻛﻞ ﻋﻘﻴﺪﺓ ﺑﺪﻟﻴﻞ‪ ،‬ﻭﻟﻮ ﺇﲨﺎﻟﻴﹰﺎ‪.‬‬ ‫ﻓﺎﻟﺪﻟﻴﻞ ﺍﻹﲨﺎﱄ ﻫﻮ ﺍﳌﻌﺠﻮﺯ ﻋﻦ ﺗﻘﺮﻳﺮﻩ ﻭﺣﻞ ﺷﺒﻬﻪ‪ ،‬ﻭﺍﻟﺘﻔﺼﻴﻠﻲ‪ :‬ﻫﻮ ﺍﳌﻘﺪﻭﺭ ﻋﻠـﻰ ﺗﻘﺮﻳـﺮﻩ‬ ‫ﻭﺣ ﱠﻞ ﺷﺒﻬﻪ‪ ،‬ﻓﻤﺜﺎﻝ ﺍﻻﲨﺎﱄ‪ :‬ﺇﺫﺍ ﻗﻴﻞ ﻟﻚ ﻣﺎ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﻭﺟﻮﺩ ﺍﷲ ﺗﻌﺎﱃ؟ ﻓﻘﻠﺖ ﻫﺬﺍ ﺍﻟﻌـﺎﱂ‪ ،‬ﻭﱂ‬ ‫ﺗﻌﺮﻑ ﺟﻬﺔ ﺍﻟﺪﻻﻟﺔ ﻓﻴﻪ ﻣﻌﺮﻓﺔ ﻣﺼﺤﻮﺑﺔ ﺑﺬﻛﺮﻫﺎ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﳌﻌﺘﱪ ﻋﻨﺪ ﺍﳌﻨﺎﻃﻘﺔ ﻓﻬﻮ ﺩﻟﻴﻞ ﲨﻠﻲ‪.‬‬ ‫ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﻋﺮﻓﺖ ﺟﻬﺔ ﺍﻟﺪﻻﻟﺔ ﻓﻴﻪ‪ ،‬ﻭﱂ ﺗﻘﺪﺭ ﻋﻠﻰ ﺣﻞ ﺍﻟﺸﺒﻬﺔ ﺍﻟﻮﺍﺭﺩﺓ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺃﻣﺎ ﺇﺫﺍ ﻋﺮﻓﺖ‬ ‫ﺟﻬﺔ ﺍﻟﺪﻻﻟﺔ ﻣﻌﺮﻓﺔ ﻣﺼﺤﻮﺑﺔ ﺑﺘﻘﺮﻳﺮﻫﺎ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﳌﻌﺘﱪ ﻭﻗﺪﺭﺕ ﻋﻠﻰ ﺣﻞ ﺍﻟـﺸﺒﻪ ﻓﻬـﻮ ﺩﻟﻴـﻞ‬ ‫ﺗﻔﺼﻴﻠﻲ‪ .‬ﳓﻮ‪ :‬ﺇﺫﺍ ﻗﻴﻞ ﻟﻚ ﻣﺎ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﻭﺟﻮﺩ ﺍﷲ ﺗﻌﺎﱃ؟ ﻓﻘﻠﺖ‪ :‬ﻫﺬﺍ ﺍﻟﻌﺎﱂ‪ ،‬ﻭﻋﺮﻓـﺖ ﺟﻬـﺔ‬ ‫‪ - 344‬ﺍﻟﺘﻌﺮﻑ ﳌﺬﻫﺐ ﺃﻫﻞ ﺍﻟﺘﺼﻮﻑ ‪ /‬ﺍﻟﻜﻼﺑﺎﺩﻱ ﺍﺑﻮ ﺑﻜﺮ ﳏﻤﺪ‪ .‬ﲢﻘﻴﻖ‪ :‬ﺍﻟﻨـﻮﺍﻭﻱ ﳏﻤـﻮﺩ ﺃﻣـﲔ‪ .‬ﻁ ‪,1‬‬ ‫‪1388‬ﻫـ ﺹ‪78:‬‬ ‫‪ - 345‬ﺍﳌﻌﺠﻢ ﺍﻟﺼﻮﰲ‪ ،‬ﺩ‪ .‬ﺳﻌﺎﺩ ﺍﳊﻜﻴﻢ‪ ،‬ﺹ ‪ ،1249‬ﺭﺍﺟﻊ ﻣﺼﻄﻠﺢ ﺍﻟﻴﻘﲔ‪.‬‬ ‫‪ - 346‬ﺷﺮﺡ ﺟﻮﻫﺮﺓ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺍﻟﺸﻴﺦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺒﺎﺟﻮﺭﻱ ﻧﺴﻘﻪ ﻭﺧﺮﺝ ﺃﺣﺎﺩﻳﺜﻪ ﳏﻤﺪ ﺃﺩﻳﺐ ﺍﻟﻜـﻴﻼﱐ‪ ،‬ﻭﻋﺒـﺪ‬ ‫ﺍﻟﻜﺮﱘ ﺗﺘﺎﻥ‪.‬‬

‫ﺭﺿﻮﺍﻥ ﳏﻤﺪ ﺳﻌﻴﺪ ﺍﻳﺰﻭﱄ ‪185 -‬‬

‫ﺍﻟﺪﻻﻟﺔ‪ ،‬ﻭﻫﻲ ﺍﳊﺪﻭﺙ ﺃﻭ ﺍﻹﻣﻜﺎﻥ‪ ،‬ﻭﻗﺪﺭﺕ ﻋﻠﻰ ﺣﻞ ﺍﻟﺸﺒﻪ ﻓﻴﻬﻤﺎ ﻓﻬﻮ ﺩﻟﻴﻞ ﺗﻔﺼﻴﻠﻲ ﻓﺘﻘـﻮﻝ ﰲ‬ ‫ﺗﻘﺮﻳﺮﻩ‪ :‬ﺇﻣﺎ ﺃﻥ ﺍﻟﻌﺎﹶﱂ ﺣﺎﺩﺙ‪ ،‬ﻭﻛﻞ ﺣﺎﺩﺙ ﻻﺑﺪ ﻟﻪ ﻣﻦ ﳏﺪﺙ‪.‬‬ ‫ﺃﻭ ﺃﻥ ﺍﻟﻌﺎﱂ ﳑﻜﻦ ﻭﺟﻮﺩﻩ‪ ،‬ﻭﻋﺪﻣﻪ‪ ،‬ﺃﻭ ﺑﺎﻟﻌﻜﺲ‪ ،‬ﻭﺍﳌﺮﺟﺢ ﻫﻮ ﺍﻟﺼﺎﻧﻊ‪ ،‬ﺇﺫﻥ ﻓﻠﻠﻌﺎﱂ ﺻﺎﻧﻊ‪ .‬ﻷﻥ‬ ‫ﺍﻟﻌﺎﱂ ﻗﺪ ﺳﺒﻘﻪ ﺍﻟﻌﺪﻡ‪ ،‬ﻭﻛﻞ ﻣﺎ ﺳﺒﻘﻪ ﺍﻟﻌﺪﻡ ﻓﻬﻮ ﺣﺎﺩﺙ ﻣﻬﻤﺎ ﺗﻘﺎﺩﻡ ﻋﻠﻴﻪ ﺍﻟﻌﻬﺪ‪ ،‬ﻭﺧﺮﻭﺟﻪ ﻣﻦ ﺍﻟﻌﺪﻡ‬ ‫ﺇﱃ ﺍﻟﻮﺟﻮﺩ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﲟ‪‬ﺨ ﹺﺮِﺝ‪ ،‬ﻷ ﹼﻥ ﺍﻟﻌﺪﻡ ﻻ ﻳﻨﺘﺞ ﺷﻴﺌﺎﹰ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﺗﻌﺎﱃ‪ ) :‬ﻫ ﹾﻞ ﹶﺃﺗ‪‬ﻰ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟﺈﹺﻧﺴ‪‬ﺎ ‪‬ﻥ‬ ‫ﲔ ‪‬ﻣ ‪‬ﻦ ﺍﻟ ‪‬ﺪ ‪‬ﻫ ﹺﺮ ﹶﻟ ‪‬ﻢ ‪‬ﻳﻜﹸﻦ ‪‬ﺷ‪‬ﻴﺌﹰﺎ ‪‬ﻣ ﹾﺬﻛﹸﻮﺭ‪‬ﺍ()ﺳﻮﺭﺓ ﺍﻹﻧﺴﺎﻥ ﻣﺬﻛﻮﺭﹰﺍ‪ ،(1:‬ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ‪) :‬ﹶﺃ ‪‬ﻭﻟﹶﺎ ﻳ‪‬ـ ﹾﺬ ﹸﻛ ‪‬ﺮ‬ ‫‪‬ﺣ ‪‬‬ ‫ﺍﹾﻟﺈﹺﻧﺴ‪‬ﺎﻥﹸ ﹶﺃﻧ‪‬ﺎ ‪‬ﺧﹶﻠ ﹾﻘﻨ‪‬ﺎ ‪‬ﻩ ﻣ‪‬ﻦ ﹶﻗ‪‬ﺒﻞﹸ ‪‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳﻚ‪ ‬ﺷ‪‬ﻴﺌﹰﺎ( )ﻣﺮﱘ‪.(67 :‬‬ ‫‪347‬‬ ‫ﻭﺟﺎﺀ ﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﺃﻧﻪ ﻗﺎﻝ‪] :‬ﻛﺎﻥ ﺍﷲ ﻭﱂ ﻳﻜﻦ ﺷﻲﺀ ﻏﲑﻩ[ ‪ ،‬ﻓﻔﻲ ﻛﻞ ﻫﺬﺍ ﻟﻔﺖ‬ ‫ﺭﺍﺋﻊ ﺇﱃ ﺃﻥ ﺍﻷﻛﻮﺍﻥ ﻛﺎﻧﺖ ﰲ ﺛﻨﺎﻳﺎ ﺍﻟﻌﺪﻡ‪ ،‬ﻏﺎﺭﻗﺔ ﰲ ﳉﺠﻪ‪ ،‬ﻭﱂ ﻳﻜﻦ ﺇﻻ ﺍﷲ ﺍﻟﻮﺍﺟﺐ ﺍﻟﻮﺟﻮﺩ‪ ،‬ﻓﻴﺎ‬ ‫ﻋﺠﺒﹰﺎ ﻛﻴﻒ ﻳﺴﻮﻍ ﰲ ﺍﻟﻌﻘﻮﻝ ﺃﻥ ﺍﻟﻜﻮﻥ ﻻ ﳛﺘﺎﺝ ﶈﺪﺙ‪ ،‬ﻣﻊ ﺃ ﱠﻥ ﻛ ﱠﻞ ﺷﻲﺀ ﻓﻴﻪ ﻳﺸﻬﺪ ﻋﻠﻴﻪ ﻭﻳﺮﻓﺾ‬ ‫ﺇﻻ ﺍﻹﺷﺎﺭﺓ ﺇﻟﻴﻪ؟!‪ ،‬ﺃﻭ ﻛﻴﻒ ﻳﺴﻮ‪‬ﻍ ﰲ ﺑﻌﻀﻬﺎ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﺬﻱ ﻻ ﺑﺪﺍﻳﺔ ﻟﻮﺟﻮﺩﻩ ﳛﺘﺎﺝ ﳌﻮﺟﺪ ؟!‬ ‫ﻛﻞ ﻫﺬﻩ ﺃﺩﻟﺔ ﻭﺑﺮﺍﻫﲔ ﺗﺪﻝ ﻋﻠﻰ ﻭﺟﻮﺩ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻋﻦ ﻃﺮﻳﻖ ﺍﳌﻨﻄﻖ ﻭﺍﻟﻌﻘﻞ ﻭﺍﻟﻨﻘـﻞ‪،‬‬ ‫ﻫﺬﺍ ﻫﻮ ﺍﻟﺪﻟﻴﻞ ﺍﻟﺘﻔﺼﻴﻠﻲ‪ .‬ﻭﻳﻘﻮﻝ ﰲ ﺍﳉﻮﻫﺮﺓ‪:‬‬ ‫ﻑ ﻣـﺎ ﻗﺪ ﻭﺟﺒﺎ‬ ‫ﻋﻠﻴﻪ ﺃﻥ ﻳﻌﺮ ‪‬‬ ‫ﻓﻜﻞﱡ ﻣـﻦ ﹸﻛﻠﱢـﻒ ﺷـﺮﻋﹰﺎ‬ ‫ﻭﺟﺒـﺎ‬ ‫ﻭﻣﺜـ ﹶﻞ ﺫﺍ ﻟﺮﺳـﻠ ‪‬ﻪ ﻓﺎﺳﺘﻤﻌﺎ‬ ‫ﷲ ﻭﺍﻟـﺠﺎﺋـ ‪‬ﺰ ﻭﺍﳌﻤﺘﻨـﻌﺎ‬ ‫ﺃﻱ ﺃ ﹼﻥ ﻛﻞ ﻣﻜﻠﻒ ﺷﺮﻋﹰﺎ ﻭﺟﺐ ﻋﻠﻴﻪ ﺃﻥ ﻳﻌﺮﻑ ﺍﻟﻮﺍﺟﺐ ﻭﺍﳉﺎﺋﺰ ﻭﺍﳌﺴﺘﺤﻴﻞ ﺑﺎﻟﻨﺴﺒﺔ ﷲ ﻭﺭﺳﻠﻪ‬ ‫ﺍﻟﻜﺮﺍﻡ‪.‬‬ ‫ﻓﺎﻟﻮﺍﺟﺐ‪ :‬ﻫﻮ ﻛﻞ ﺃﻣﺮ‪ -‬ﻣﻦ ﺫﺍﺕ ﺃﻭ ﺻﻔﺔ ﺃﻭ ﻧﺴﺒﺔ‪ -‬ﺛﺎﺑﺖ ﻻ ﻳﻘﺒﻞ ﺍﻹﻧﺘﻔﺎﺀ ﻣﻦ ﺫﺍﺗـﻪ‪ ،‬ﻭﻫـﻮ‬ ‫ﻗﺴﻤﺎﻥ ﺿﺮﻭﺭﻱ ‪ 348‬ﻛﺎﻟﺘﺤﻴﺰ ﻟﻠﺠﺮﻡ ﻭﻧﻈﺮﻱ ﻛﺼﻔﺎﺗﻪ ﺗﻌﺎﱃ ‪.349‬‬ ‫ﻭﺍﳌﺴﺘﺤﻴﻞ‪ :‬ﻫﻮ ﻛﻞ ﺃﻣﺮ‪ ،‬ﻣﻦ ﺫﺍﺕ ﺃﻭ ﺻﻔﺔ ﺃﻭ ﻧﺴﺒﺔ – ﻻ ﻳﻘﺒﻞ ﺍﻟﺜﺒﻮﺕ ﰲ ﺫﺍﺗﻪ ﻭﻫﻮ ﻗـﺴﻤﺎﻥ‬ ‫ﺿﺮﻭﺭﻱ‪ ،‬ﻛﺨﻠﻮ ﺍﳉﺮﻡ ﻋﻦ ﺍﳊﺮﻛﺔ ﻭﺍﻟﺴﻜﻮﻥ ﻣﻌﺎﹰ‪ ،‬ﻭﻧﻈﺮﻱ ﻛﺎﻟﺸﺮﻳﻚ ﻟﻪ ﺗﻌﺎﱃ‪.‬‬ ‫‪ - 347‬ﺭﻭﺍﻩ ﺍﺑﻦ ﺣﺒﺎﻥ‪ ،‬ﻭﺍﳊﺎﻛﻢ ﻭﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ﻋﻦ ﺑﺮﻳﺪﻩ‪ ،‬ﻭﰲ ﺭﻭﺍﻳﺔ ﻭﻻ ﺷﻲ ﻏﲑﻩ‪ ،‬ﻭﰲ ﺭﻭﺍﻳﺔ ﻭﱂ ﻳﻜﻦ ﺷـﻲ‬ ‫ﻗﺒﻠﻪ‪ ،‬ﻗﺎﻝ ﺍﻟﻘﺎﺭﻱ ﺛﺎﺑﺖ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﺰﻳﺎﺩﺓ ﻭﻫﻲ ﻗﻮﻟﻪ ‪ :‬ﻭﻫﻮ ﺍﻵﻥ ﻋﻠﻰ ﻣﺎ ﻋﻠﻴﺔ ﻛﺎﻥ‪ ،‬ﻣﻦ ﻛﻼﻡ ﺍﻟﺼﻮﻓﻴﺔ ﻗﺎﻝ ﻭﻳـﺸﺒﻪ‬ ‫ﺇﻥ ﻳﻜﻮﻥ ﻣﻦ ﻣﻔﺘﺮﻳﺎﺕ ﺍﻟﻮﺟﻮﺩ ﺑﻪ ﺍﻟﻘﺎﺋﻠﲔ ﺑﺎﻟﻌﻴﻨﻴﺔ‪ .‬ﻗﺎﻝ ﻭﻗﺪ ﻧﺺ ﺍﺑﻦ ﺗﻴﻤﻴﻪ ﻛﺎﳊﺎﻓﻆ ﺍﻟﻌﺴﻘﻼﱐ ﻋﻠﻰ ﻭﺿﻌﻬﺎ‪ ،‬ﻭﺍﻥ‬ ‫ﺻﺤﺖ ﻓﺘﺄﻭﻳﻠﻬﺎ ﺍﻧﻪ ﺗﻌﺎﱃ ﻣﺎ ﺗﻐﲑ ﲝﺴﺐ ﺫﺍﺕ ﺍﻟﻜﻤﺎﻝ ﻭﺻﻔﺎﺕ ﺍﳉﻼﻝ ﻋﻤﺎ ﻛﺎﻥ ﻋﻠﻴﺔ ﺑﻌﺪ ﺧﻠﻖ ﺍﳌﻮﺟﻮﺩﺍﺕ ﺍﻧﺘﻬﻰ‬ ‫ﻣﻠﺨﺼﺎ‪ ،‬ﻟﻜﻦ ﻗﺎﻝ ﺍﻟﻨﺠﻢ ﺫﻛﺮ ﺍﺑﻦ ﻋﺮﰊ ﰲ ﺍﻟﻔﺘﻮﺣﺎﺕ ﺃ‪‬ﺎ ﻣﺪﺭﺟﺔ ﰲ ﺍﳋﱪ‪) ،‬ﻛﺸﻒ ﺍﳋﻔﺎﺀ ﺟـ ‪ 2‬ﺹ ‪،171:‬‬ ‫ﺣﺪﻳﺚ ﺭﻗﻢ ‪2011‬‬ ‫‪ - 348‬ﺍﻟﻀﺮﻭﺭﻱ ﻫﻮ ﺍﻟﺒﺪﻳﻬﻲ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻳﺪﺭﻛﻪ ﺍﻟﻌﻘﻞ ﺑﻼ ﺗﺄﻣﻞ )ﻛﺎﺳﺘﺤﺎﻟﺔ ﺻﻨﻌﻪ ﺑﻼ ﺻﺎﻧﻊ(‬ ‫‪ - 349‬ﺷﺮﺡ ﺟﻮﻫﺮﺓ ﺍﻟﺘﻮﺣﻴﺪ ﺹ‪.52 :‬‬

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‫ﻭﺍﳉﺎﺋﺰ‪ :‬ﻫﻮ ﻛﻞ ﺃﻣﺮ‪ ،‬ﻗﺎﺑﻞ ﰲ ﺣﺪ ﺫﺍﺗﻪ ﻟﻼﻧﺘﻘﺎﺀ ﻭﺍﻟﺜﺒﻮﺕ‪ ،‬ﻭﳘﺎ ﻗﺴﻤﺎﻥ ﺿـﺮﻭﺭﻱ ﻛﺤﺮﻛـﺔ‬ ‫ﺍﳉﺮﻡ ﺃﻭ ﺳﻜﻮﻧﻪ‪ ،‬ﻭﻧﻈﺮﻱ ﻛﺘﻌﺬﻳﺐ ﺍﳌﻄﻴﻊ ﻭﻛﺈﺛﺎﺑﺔ ﺍﻟﻌﺎﺻﻲ‪.‬‬ ‫ﻭﺍﳉﻬﻞ ﰲ ﻫﺬﺍ ﺍﻟﻌﻠﻢ )ﻋﻠﻢ ﺍﻟﺘﻮﺣﻴﺪ( ﺧﻄﺮ ﻋﻈﻴﻢ ﻷﻧﻪ ﺭﲟﺎ ﻳﻨﺴﺐ ﺇﱃ ﺍﷲ ﻣﺎ ﻳﺴﺘﺤﻴﻞ ﰲ ﺣﻘﻪ‬ ‫ﺗﻌﺎﱃ‪ ،‬ﺃﻭ ﻳﻨﻔﻲ ﻋﻨﻪ ﺗﻌﺎﱃ ﻣﺎ ﳚﺐ ﰲ ﺣﻘﻪ ﺗﻌﺎﱃ‪ ،‬ﺃﻭ ﻳﺸﻚ ﰲ ﺷﻲﺀ ﻣﻦ ﺍﻟﻌﻘﺎﺋﺪ‪ ،‬ﺃﻭ ﻳﺸﺮﻙ ﺑﺎﷲ ﺃﻭ‬ ‫ﳚﺤﺪ ﻣﺎ ﺛﺒﺖ ﺑﺎﻟﺘﻮﺍﺗﺮ ﻣﻦ ﺍﻟﺴﻤﻌﻴﺎﺕ‪ ،‬ﺃﻭ ﻳﻘﻮﻝ ﺑﺎﳉﱪ ﻇﺎﻫﺮﺍﹰ‪ ،‬ﺃﻭ ﺑﺘﺄﺛﲑ‪ 350‬ﺍﻷﺳﺒﺎﺏ ﺍﻟﻌﺎﺩﻳﺔ ﺑﻄﺒﻌﻬﺎ‬ ‫ﺃﻭ ﻋﻠﺘﻬﺎ‪ ،‬ﺃﻭ ﺑﻘﻮﺓ ﺃﻭﺩﻋﻬﺎ ﺍﷲ ﻓﻴﻬﺎ ﻛﻤﺎ ﻭﻗﻊ ﻟﻠﺠﱪﻳﺔ ﻭﺍﳌﻌﺘﺰﻟﺔ‪.‬‬ ‫ﻭﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻟﻌﻠﻢ ﻳﻌﺮﻑ ﻋﻨﺪ ﻋﻠﻤﺎﺀ ﺍﻟﻜﻼﻡ؛ ﺑﻌﻠﻢ ﺍﻟﺪﻟﻴﻞ ﻭﺍﻟﱪﻫﺎﻥ ﺃﻭ ﻋﻠﻢ ﺍﻟﻴﻘﲔ ﺃﻭ ﻋﻠـﻢ‬ ‫ﺃﻫﻞ ﺍﻟﻔﻜﺮ‪ ،‬ﻷﻥ ﻃﺒﻴﻌﺘﻪ ﺍﻟﻨﻈﺮ ﰲ ﺍﻟﺪﻟﻴﻞ ﺍﻟﻌﻘﻠﻲ ﻭﺍﻟﺸﺮﻋﻲ‪ ،‬ﻳﻘﻮﻝ ﺍﻟﺸﻌﺮﺍﱐ ﰲ ﻣﻘﺪﻣﺔ ﻛﺘﺎﺑﻪ ﺍﻟﻴﻮﺍﻗﻴﺖ‬ ‫ﻭﺍﳉﻮﺍﻫﺮ‪" :‬ﻫﺬﺍ ﻛﺘﺎﺏ ﺃﻟﻔﺘﻪ ﰲ ﻋﻠﻢ ﺍﻟﻌﻘﺎﺋﺪ‪ ،‬ﲰﻴﺘﻪ ﺑﺎﻟﻴﻮﺍﻗﻴﺖ ﻭﺍﳉﻮﺍﻫﺮ ﰲ ﺑﻴﺎﻥ ﻋﻘﺎﺋـﺪ ﺍﻷﻛـﺎﺑﺮ‪،‬‬ ‫‪351‬‬ ‫ﺣﺎﻭﻟﺖ ﻓﻴﻪ ﺍﳌﻄﺎﺑﻘﺔ ﺑﲔ ﻋﻘﺎﺋﺪ ﺃﻫﻞ ﺍﻟﻜﺸﻒ ﻭﻋﻘﺎﺋﺪ ﺃﻫﻞ ﺍﻟﻔﻜﺮ‪ ،‬ﺣﺴﺐ ﻃﺎﻗﱵ‪.‬‬ ‫ﻭﻫﺬﺍ ﺍﺑﻦ ﻋﺮﰊ ﻳﻘﺴﻢ ﺍﳌﻌﺮﻓﺔ ﺍﻟﻴﻘﻴﻨﻴﺔ ﺇﱃ ﻋﻠﻢ ﻭﻋﲔ‪ ،‬ﻭﺣﻖ ﻭﻟﻜﻞ ﺣﻖ ﺣﻘﻴﻘﺔ ﻭﻋﻠﻢ ﺍﻟﻴﻘﲔ ﻣـﺎ‬ ‫ﺃﻋﻄﺎﻩ ﺍﻟﺪﻟﻴﻞ ﺍﻟﺬﻱ ﻻ ﳛﺘﻤﻞ ﺍﻟﺸﺒﻪ ﺍﻟﻮﺍﺭﺩﺓ ﻣﻦ ﺍﳋﺎﻃﺮ‪.352‬‬ ‫ﻭﻗﺎﻝ ﻋﻨﻪ ﺍﺑﻦ ﻋﺠﻴﺒﺔ ﻣﺎ ﻛﺎﻥ ﻧﺎﺷﺌﹰﺎ ﻋﻦ ﺍﻟﱪﻫﺎﻥ ﻭﻫﻮ ﻷﺭﺑﺎﺏ ﺍﻟﻌﻘﻮﻝ ﻣﻦ ﺃﻫﻞ ﺍﻹﳝﺎﻥ‪.‬‬ ‫ﻫﺬﻩ ﻫﻲ ﻃﺮﻳﻘﺔ ﺍﳌﻌﺮﻓﺔ ﺍﻷﻭﱃ ﻭﺍﻟﱵ ﺃﲨﻊ ﺍﻟﺼﻮﻓﻴﺔ ﻋﻠﻰ ﻭﺟﻮﺩﻫﺎ ﺇﱃ ﺟﺎﻧﺐ ﺍﳌﻌﺮﻓﺔ ﺍﻟﻌﻠﻴﺎ ﻭﻫﻲ‬ ‫ﺍﻟﻄﺮﻳﻘﺔ ﺍﻻﺷﺮﺍﻗﻴﺔ ﻓﻬﺬﺍ ﺍﻟﺸﻌﺮﺍﱐ ﻳﻘﻮﻝ‪ :‬ﻣﺪﺍﺭ ﺍﻟﻌﻘﺎﺋﺪ ﻳﻘﻮﻡ ﻋﻠﻰ ﻫﺎﺗﲔ ﺍﻟﻄﺎﺋﻔﺘﲔ )ﻃﺎﺋﻔﺔ ﺃﻫﻞ ﺍﻟﺪﻟﻴﻞ‬ ‫ﻭﺍﻟﱪﻫﺎﻥ ﻭﻃﺎﺋﻔﺔ ﺃﻫﻞ ﺍﻟﻜﺸﻒ(‪ ،‬ﺇﺫ ﺍﳋﻠﻖ ﻛﻠﻬﻢ ﻗﺴﻤﺎﻥ‪ ،‬ﺇﻣﺎ ﺃﻫﻞ ﻧﻈﺮ ﻭﺍﺳﺘﺪﻻﻝ ﻭﺇﻣﺎ ﺃﻫﻞ ﻛﺸﻒ‬ ‫ﻭﻋﻴﺎﻥ‪.‬‬ ‫‪ -2‬ﺍﻹﺷﺮﺍﻗﻴﺔ‪ :‬ﻃﺮﻳﻘﺔ ﺍﻹﺷﺮﺍﻕ ﻣﺒﻨﻴﺔ ﻋﻠﻰ ﺗﺼﻔﻴﺔ ﺍﻟﻘﻠﻮﺏ ﻭﺍﻟﺴﺮﺍﺋﺮ ﺑﺘﺨﻠﻴﺘـﻬﺎ ﻣـﻦ ﺍﻟﺮﺫﺍﺋـﻞ‬ ‫ﻭﲢﻠﻴﺘﻬﺎ ﺑﺎﻟﻔﻀﺎﺋﻞ ﻓﺈﺫﺍ ﲣﻠﹼﺖ ﻣﻦ ﺍﻷﻏﻴﺎﺭ ﻭﺍﻷﻛﺪﺍﺭ ﺃﺷﺮﻗﺖ ﻋﻠﻴﻬﺎ ﴰﻮﺱ ﺍﳌﻌﺎﺭﻑ ﻭﺍﻷﺳﺮﺍﺭ‪.‬‬ ‫ﻭﻣﻦ ﺃﺧﺺ ﺧﺼﺎﺋﺺ ﺍﻹﺷﺮﺍﻗﻴﺔ ﺃﻥ ﺃﺗﺒﺎﻋﻬﺎ ﻻ ﻳﻘﻔﻮﻥ ﻋﻨﺪ ﺍﻟﻌﻠﻢ ﺍﳌﺴﺘﻤﺪ ﻣﻦ ﺍﻟﺸﺮﻳﻌﺔ ﻭﺭﺳﻮﻣﻬﺎ‪،‬‬ ‫ﻭﻻ ﻋﻨﺪ ﺃﺣﻜﺎﻡ ﺍﻟﻌﻘﻞ ﻭﺣﺠﺠﻪ‪ ،‬ﺑﻞ ﳚﺎﻭﺯﻭﻥ ﺫﻟﻚ ﻛﻠﻪ ﺇﱃ ﺍﳌﻌﺮﻓـﺔ ﺍﳊﻘـﺔ‪،‬ﻭﻣﻦ ﻫﻨـﺎ ﻭﺻـﻒ‬ ‫ﺍﻟﺴﻬﺮﻭﺭﺩﻱ ﺭﺟﺎﳍﺎ ﺍﻟﺴﺎﻋﲔ ﺇﱃ ﺍﻛﺘﺴﺎ‪‬ﺎ ﺑﺄ‪‬ﻢ ﻗﻮﻡ‪" :‬ﻣﺎ ﻭﻗﻔﻮﺍ ﻋﻨﺪ ﺍﻟﻌﻠﻢ ﺍﻟﺮﲰﻲ‪ ،‬ﺑﻞ ﺟﺎﻭﺯﻭﻩ ﺇﱃ‬ ‫ﺍﻟﻌﻠﻢ ﺍﳊﻀﻮﺭﻱ ﺍﻹﺗﺼﺎﱄ ﺍﻟﺸﻬﻮﺩﻱ" ﻫﺬﻩ ﻫﻲ ﺍﳌﻌﺮﻓﺔ ﺍﻟﱵ ﻻ ﳝﻜﻦ ﺍﻛﺘﺴﺎ‪‬ﺎ ﺑﺎﻟﻨﻘـﻞ ﻭﺍﻟﺮﻭﺍﻳـﺔ ﺃﻭ‬ ‫ﺍﻟﺒﺤﺚ ﺍﻟﻨﻈﺮﻱ ﻭﺍﻟﺘﻔﻜﲑ ﺍ‪‬ﺮﺩ‪ ،‬ﺑﻞ ﻻ ﺑﺪ ﻻﻛﺘﺴﺎ‪‬ﺎ ﻣﻦ"ﺳﻮﺍﺋﺢ ﻧﻮﺭﺍﻧﻴﺔ" ﻳﻠﻘﻴﻬﺎ ﺍﻟﻨﺎﻓﺚ ﺍﻟﻘﺪﺳﻲ ﰲ‬ ‫‪353‬‬ ‫ﺭﻭﻉ ﺍﻟﺼﻮﰲ‬ ‫‪ - 350‬ﺍﻟﻴﻮﺍﻗﻴﺖ ﻭﺍﳉﻮﺍﻫﺮ‪ ،‬ﺍﻟﺸﻌﺮﺍﱐ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﺑﲑﻭﺕ‪،‬‬ ‫‪ -351‬ﺍﳌﻌﺠﻢ ﺍﻟﺼﻮﰲ‪ ،‬ﺩ‪ .‬ﺳﻌﺎﺩ ﺍﳊﻜﻴﻢ‪ ،‬ﻉ ﺍﻟﻔﺘﻮﺣﺎﺕ‪ .125 ،‬ﻁ‪1317 ،2‬ﻫـ ﺝ‪ ،1‬ﺹ‪2 :‬‬ ‫‪ - 352‬ﻣﻌــﺮﺍﺝ ﺍﻟﺘــﺸﻮﻑ ﺇﱃ ﺣﻘــﺎﺋﻖ ﺍﻟﺘــﺼﻮﻑ‪،‬ﺃﲪﺪ ﺑــﻦ ﻋﺠﻴﺒــﺔ ﺍﳊــﺴﲏ‪،‬ﻁ‪1،1355‬‬ ‫‪1937‬ﻡ‪،‬ﺩﻣﺸﻖ‪،‬ﺍﻻﻋﺘﺪﺍﻝ‪،‬ﺹ‪.72:‬‬ ‫‪ -353‬ﻧﺸﺄﺓ ﺍﻟﻔﻠﺴﻔﺔ ﺍﻟﺼﻮﻓﻴﺔ ﻭﺗﻄﻮﺭﻫﺎ‪ ،‬ﺩ‪ .‬ﻋﺮﻓﺎﻥ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﻓﺘﺎﺡ‪ ،‬ﺩﺍﺭ ﺍﳉﻴﻞ – ﺑـﲑﻭﺕ‪ ،‬ﻁ‪-.1،1993‬‬ ‫ﺑﺘﺼﺮﻑ‬

‫ﺭﺿﻮﺍﻥ ﳏﻤﺪ ﺳﻌﻴﺪ ﺍﻳﺰﻭﱄ ‪187 -‬‬

‫ﻭﺃﻋﺠﺒﲏ ﰲ ﻫﺬﺍ ﺍﳌﻘﺎﻡ ﻣﺎ ﻧﻘﻠﻪ ﺍﻷﺳﺘﺎﺫ ﺣﺴﻦ ﻋﺒﺎﺱ ﺯﻛﻲ ﰲ ﺗـﺼﺪﻳﺮﻩ ﻟﻜﺘـﺎﺏ‪ :‬ﻟﻄـﺎﺋﻒ‬ ‫ﺍﻻﺷﺎﺭﺍﺕ ﻋﻦ ﻋﻠﻲ – ﻛﺮ‪‬ﻡ ﺍﷲ ﻭﺟﻬﻪ‪ -‬ﻓﻘﺎﻝ‪ :‬ﻭﺍﻹﻣﺎﻡ ﻋﻠﻲ ﻣﻦ ﺍﳌﻠﻬﻤﲔ ﻗﺎﻝ‪" :‬ﺇﻥ ﻫﺎ ﻫﻨﺎ ﻋﻠﻮﻣـﹰﺎ‬ ‫ﲨﺔ ﻟﻮ ﻭﺟﺪﺕ ﻟﻪ ﲪﻠﺔ !!! ﻭﻫﺬﺍ ﺍﺑﻦ ﺍﳋﻄﺎﺏ ﻣﻦ ﺍﳌﻠﻬﻤﲔ ﺃﻳﻀﹰﺎ ﻗﺎﻝ ﻓﻴﻪ ﺭﺳﻮﻝ ﺍﷲ‪" :‬ﺇ ﹼﻥ ﻣﻦ ﺃﻣﱵ‬ ‫ﻣﻜﻠﻤﲔ ﻭﳏﺪ‪‬ﺛﲔ ﻭﺇ ﹼﻥ ﻋﻤﺮ ﻣﻨﻬﻢ"‪ .354‬ﻗﺎﻝ ﺍﻷﺳﺘﺎﺫ ﺣﺴﻦ ﻋﺒﺎﺱ‪) :‬ﺇﻥ ﺃﻫﻞ ﺍﻟﺘﺤﻘﻴﻖ ﻫﻢ ﺍﻟـﺼﻔﻮﺓ‬ ‫ﻭﻫﻢ ﻣﻠﻬﻤﻮﻥ(‪ .‬ﺇﻥ ﻧﻄﻘﻮﺍ‪ ،‬ﻓﻼ ﻳﻨﻄﻘﻮﻥ ﺑﺄﻧﻔﺴﻬﻢ‪ ،‬ﻭﺇﻥ ﺃﺷﺎﺭﻭﺍ ﻓﻤﺤﺮﻙ ﺍﻹﺷﺎﺭﺓ ﻓﻴﻬﻢ ﻣﻮﻻﻫﻢ‪ .‬ﻭﰲ‬ ‫ﺗﻌﻘﻴﺐ ﻋﻠﻰ ﺍﻟﺘﻔﺴﲑ ﺍﻹﺷﺎﺭﻱ ﻟﻺﻣﺎﻡ ﺍﻟﻘﺸﲑﻱ ﻳﻘﻮﻝ‪" :‬ﻭﺍﳊﻖ ﺇﻥ ﺗﻠﻚ ﺍﻹﺷﺎﺭﺍﺕ ﻟﻴـﺴﺖ ﻭﻟﻴـﺪﺓ‬ ‫ﺩﺭﺍﺳﺔ ﺍﻟﻌﻘﻮﻝ ﻭﺇﳕﺎ ﻫﻲ ﻭﻟﻴﺪﺓ ﺍﻹﳍﺎﻣﺎﺕ ﺑﻌﺪ ﻓﺘﺢ ﻋﻴﻮﻥ ﺍﻟﻘﻠﻮﺏ" ‪.355‬‬ ‫ﺇﺫﻥ ﳔﻠﺺ ﻣﻦ ﻛﻞ ﻣﺎ ﺗﻘﺪﻡ ﺃﻥ ﺍﳌﺬﻫﺐ ﺍﻹﺷﺮﺍﻗﻲ ﻫﻮ ﺍﳌﻌﺮﻓﺔ ﺍﻟﱵ ﻳﻨﺸﺪﻫﺎ ﺍﻟﺼﻮﰲ ﻋﻦ ﻃﺮﻳـﻖ‬ ‫ﻋﲔ ﺍﻟﻴﻘﲔ ﻭﺣﻖ ﺍﻟﻴﻘﲔ‪ ،‬ﺍﻟﺬﻱ ﻫﻮ ﻧﺘﻴﺠﺔ ﻣﻦ ﻧﺘﺎﺋﺞ ﺍﻟﻌﻤﻞ ﺑﺎﻟﻄﺮﻳﻘﺔ ﺍﻟﱵ ﺩﻋﺎ ﺇﻟﻴﻬﺎ ﻣﻘﺎﻡ ﺍﻹﺣﺴﺎﻥ ﰲ‬ ‫ﺣﺪﻳﺚ ﺭﺳﻮﻝ ﺍﷲ –ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻋﻨﺪﻣﺎ ﺳﺌﻞ ﻋﻦ ﺍﻹﺣﺴﺎﻥ ﻓﻘﺎﻝ]ﺃﻥ ﺗﻌﺒﺪ ﺍﷲ ﻛﺄﻧﻚ ﺗﺮﺍﻩ‬ ‫ﻓﺈﻥ ﱂ ﺗﻜﻦ ﺗﺮﺍﻩ ﻓﺈﻧﻪ ﻳﺮﺍﻙ[ ‪.356‬‬ ‫ﻳﻘﻮﻝ ﺍﺑﻦ ﻋﺮﰊ‪" :‬ﻻ ﺗﺼﺢ ﺍﳌﻌﺮﻓﺔ ﺑﺎﷲ ﻷﺣﺪ ﺣﱴ ﻳﺘﻌﺮ‪‬ﻑ ﺇﻟﻴﻪ‪ ،‬ﻭﻳﻌﺮﻓﻪ ﺑﻈﻬﻮﺭﻩ ﻓﻴﺒـﺼﺮﻩ ﻣـﻦ‬ ‫]ﺍﻟﻮﺍﻓﺮ[‬ ‫ﺍﻟﻘﻠﺐ ﻋﲔ ﺍﻟﻴﻘﲔ ﺑﻨﻮﺭ ﺍﻟﻴﻘﲔ"‪.‬‬ ‫‪357‬‬ ‫ﻟﺬﺍ ﺳﺄﻝ ﺍﳌﻌﺎﻳﻨﺔ ﺍﻟﻜﻠﻴﻢ‬ ‫ﲎ‬ ‫ﻒ ﻣﻌ ‪‬‬ ‫ﻭﻟﻜ ‪‬ﻦ ﻟﻠﻌﻴﺎ ‪‬ﻥ ﻟﻄﻴ ‪‬‬ ‫ﻭﻳﻘﻮﻝ ﺍﺑﻦ ﻋﺮﰊ ﰲ ﻓﺘﻮﺣﺎﺗﻪ‪" :‬ﻓﻤﻦ ﻛﺸﻒ ﺍﻟﺘﻔﺼﻴﻞ ﰲ ﻋﲔ ﺍﻹﲨﺎﻝ ﻋﻠﻤﹰﺎ ﺃﻭ ﻋﻴﻨـﹰﺎ ﺃﻭ ﺣﻘـﹰﺎ‬ ‫ﻓﺬﻟﻚ ﺍﻟﺬﻱ ﺃﻋﻄﺎﻩ ﺍﷲ ﺍﳊﻜﻤﺔ ﻭﻓﺼﻞ ﺍﳋﻄﺎﺏ‪ ،‬ﻭﻟﻴﺲ ﺇﻻ ﺍﻟﺮﺳﻞ ﻭﺍﻟﻮﺭﺛﺔ ﺧﺎﺻﺔ‪ ،‬ﻭﺃﻣﺎ ﺍﳊﻜﻤـﺎﺀ‬ ‫ﺃﻋﲏ ﺍﻟﻔﻼﺳﻔﺔ ﻓﺈﻥ ﺍﳊﻜﻤﺔ ﻋﻨﺪﻫﻢ ﻋﺎﺭﻳﺔ ﻓﺈ‪‬ﻢ ﻻ ﻳﻌﻠﻤﻮﻥ ﺍﻟﺘﻔﺼﻴﻞ ﰲ ﺍﻹﲨﺎﻝ ﻭﺻﻮﺭﺓ ﺫﻟﻚ ﻛﻤـﺎ‬ ‫ﻳﺮﺍﻩ ﺻﺎﺣﺐ ﻫﺬﺍ ﺍﳌﻘﺎﻡ ﺍﻟﺬﻱ ﺃﻋﻄﺎﻩ ﺍﷲ ﺍﳊﻜﻤﺔ ﺍﻟﱵ ﻋﻨﺪﻩ ﻋﻨﺎﻳﺔ ﺇﳍﻴﺔ‪،‬ﻭﻫﻲ ﻋﻨﺪ ﺍﳊﻖ ﺗﻌﻴﲔ ﺍﻷﺭﻭﺍﺡ‬ ‫ﺍﳉﺰﺋﻴﺔ ﺍﳌﻨﻔﻮﺧﺔ ﰲ ﺍﻷﺟﺴﺎﻡ ﺍﳌﺴﻮ‪‬ﺍﺓ ﺍﳌﻌﺪﻟﺔ ﻣﻦ ﺍﻟﻄﺒﻴﻌﺔ ﺍﻟﻌﻨﺼﺮﻳﺔ ﻣﻦ ﺍﻟﺮﻭﺡ ﺍﻟﻜﻞ ﺍﳌـﻀﺎﻑ ﺇﻟﻴـﻪ‬ ‫ﻭﻟﺬﻟﻚ ﺫﻛﺮ ﺃﻧﻪ ﺧﻠﻘﻬﺎ ﻗﺒﻞ ﺍﻷﺟﺴﺎﻡ ﺃﻱ ﻗ ‪‬ﺪﺭﻫﺎ ﻭﻋﻴﻨﻬﺎ ﻟﻜﻞ ﺟﺴﻢ ﻭﺻﻮﺭﺓ ﺭﻭﺣﻬﺎ ﺍﳌـﺪﺑ‪‬ﺮ ﳍـﺎ‬ ‫ﺍﳌﻮﺟﻮﺩ ﺑﺎﻟﻘﻮﺓ ﰲ ﻫﺬﺍ ﺍﻟﺮﻭﺡ ﺍﻟﻜﻞ ﺍﳌﻀﺎﻑ ﺇﻟﻴﻪ ﻓﻴﻈﻬﺮ ﺫﻟﻚ ﰲ ﺍﻟﺘﻔﺼﻴﻞ ﺑﺎﻟﻔﻌﻞ ﻋﻨﺪ ﺍﻟﻨﻔﺦ ﻭﺫﻟﻚ‬ ‫ﻫﻮ ﺍﻟﻨﻔﺲ ﺍﻟﺮﲪﺎﱐ ﻟﺼﺎﺣﺐ ﺍﻟﻜﺸﻒ ﻓﲑﻯ ﰲ ﺍﳌﺪﺍﺩ ﺍﻟﺬﻱ ﰲ ﺍﻟﺪﻭﺍﺓ ﲨﻴﻊ ﻣﺎ ﻓﻴﻪ ﻣـﻦ ﺍﳊـﺮﻭﻑ‬ ‫ﻭﺍﻟﻜﻠﻤﺎﺕ ﻭﻣﺎ ﻳﺘﻀﻤﻨﻪ ﻣﻦ ﺻﻮﺭ‪.‬‬ ‫ﻣﺎ ﻳﺼﻮ‪‬ﺭﻫﺎ ﺍﻟﻜﺎﺗﺐ ﺃﻭ ﺍﻟﺮﺳﺎﻡ‪ .‬ﰒ ﻳﻘﻮﻝ‪ " :‬ﻭﺍﻟﻌﻠﻢ ﺍﻹﳍﻲ ﻫﻮ ﺍﻟﺬﻱ ﻛﺎﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻣﻌﻠﻤ‪‬ـﻪ‬ ‫ﺑﺎﻹﳍﺎﻡ ﻭﺍﻹﻟﻘﺎﺀ ﻭﺑﺈﻧﺰﺍﻝ ﺍﻟﺮﻭﺡ ﺍﻷﻣﲔ ﻋﻠﻰ ﻗﻠﺒﻪ‪ ..‬ﻭﻛﺘﺎﺑﻪ ﺍﻟﻔﺘﻮﺣﺎﺕ ﻣﻦ ﻫﺬﺍ ﺍﻟﻨﻤﻂ ﻳﻘﻮﻝ‪" :‬ﻓﻮﺍﷲ‬ ‫‪ - 354‬ﺇﲢﺎﻑ ‪ 259: 7‬ﻭﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﻛﺘﺎﺏ ﺍﳌﻨﺎﻗﺐ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ‪،‬ﻭﻣﺴﻠﻢ ﰲ ﺻـﺤﻴﺤﺔ ﰲ ﻛﺘـﺎﺏ‬ ‫ﻓﻀﺎﺋﻞ ﺍﻟﺼﺤﺎﺑﺔ‬ ‫‪ - 355‬ﻣﻘﺪﻣﺔ ﻟﻄﺎﺋﻒ ﺍﻹﺷﺎﺭﺍﺕ‪ ،‬ﻟﻺﻣﺎﻡ ﺍﻟﻘﺸﲑﻱ‪ ،‬ﻭﺍﳌﻘﺪﻡ ﺍﻷﺳﺘﺎﺫ‪:‬ﺣﺴﻦ ﻋﺒﺎﺱ ﺯﻛﻲ‪،‬ﺩﺍﺭ ﺍﻟﻜﺎﺗﺐ ﺍﻟﻌـﺮﰊ‪-‬‬ ‫ﺍﻟﻘﺎﻫﺮﺓ‪ -‬ﺍ‪‬ﻠﺪ ﺍﻷﻭﻝ‪ ،‬ﺹ‪.17:‬‬ ‫‪ - 356‬ﺭﻭﺍﻩ ﺍﳋﻤﺴﺔ‪،‬ﺍﻟﺘﺎﺝ ﺍﳉﺎﻣﻊ ﻟﻸﺻﻮﻝ‪،‬ﺟـ‪،1‬ﻛﺘﺎﺏ ﺍﻹﺳﻼﻡ ﻭﺍﻹﳝﺎﻥ‪،‬ﺹ‪.14:‬‬ ‫‪ - 357‬ﺍﳌﻌﺠﻢ ﺍﻟﺼﻮﰲ‪ ،‬ﺩ‪ .‬ﺳﻌﺎﺩ ﺍﳊﻜﻴﻢ‪ ،‬ﺹ‪.125 :‬‬

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‫‪ISoIT‬‬

‫ﻣﺎ ﻛﺘﺒﺖ ﻓﻴﻪ ﺣﺮﻓﹰﺎ ﺇﻻ ﻋﻦ ﺇﻣﻼﺀ ﺍﳍﻲ ﻭﺇﻟﻘﺎﺀ ﺭﺑﺎﱐ ﺃﻭ ﻧﻔﺚ ﺭﻭﺣﺎﱐ ﰲ ﺭ‪‬ﻭﻉ ﻛﻴﺎﱐ ﻣﻊ ﻛﻮﻧﻨﺎ ﻟﺴﻨﺎ‬ ‫ﺑﺮﺳﻞ ﻣﺸﺮﻋﲔ ﻭﻻ ﺃﻧﺒﻴﺎﺀ ﻣﻜﻠﻔﲔ‪ ،‬ﻓﺈ ﹼﻥ ﺭﺳﺎﻟﺔ ﺍﻟﺘﺸﺮﻳﻊ ﻭﻧﺒﻮﺓ ﺍﻟﺘﻜﻠﻴﻒ ﺍﻧﻘﻄﻌﺖ ﻋﻨﺪ ﺭﺳـﻮﻝ ﺍﷲ‬ ‫ﳏﻤﺪ –ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻓﻼ ﺭﺳﻮﻝ ﺑﻌﺪﻩ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻭﻻ ﻧـﱯ ﻳـﺸﺮ‪‬ﻉ ﻭﻻ‬ ‫ﻳﻜﻠﱢﻒ ﻭﺇﳕﺎ ﻫﻮ ﻋﻠﻢ ﻭﺣﻜﻤﺔ ﻭﻓﻬﻢ ﻋﻦ ﺍﷲ ﻓﻴﻤﺎ ﺷﺮﻋﻪ ﻋﻠﻰ ﺃﻟﺴﻨﺔ ﺭﺳﻠﻪ ﻭﺃﻧﺒﻴﺎﺋﻪ ﻋﻠﻴﻬﻢ ﺍﻟـﺴﻼﻡ‪،‬‬ ‫ﺤ ﹾﻜ ‪‬ﻤ ﹶﺔ ﹶﻓ ﹶﻘ ‪‬ﺪ ﺃﹸﻭ‪‬ﺗ ‪‬ﻲ ‪‬ﺧ‪‬ﻴﺮ‪‬ﺍ ﹶﻛ‪‬ﺜﲑ‪‬ﺍ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﻳﺬﱠﻛﱠﺮ‪ ‬ﹺﺇﻻﱠ ﹸﺃ ‪‬ﻭﻟﹸﻮﹾﺍ‬ ‫ﺕ ﺍﹾﻟ ‪‬‬ ‫ﺤ ﹾﻜ ‪‬ﻤ ﹶﺔ ﻣ‪‬ﻦ ‪‬ﻳﺸ‪‬ﺎﺀ ‪‬ﻭﻣ‪‬ﻦ ﻳ‪ ‬ﺆ ‪‬‬ ‫ﻗﺎﻝ ﺗﻌﺎﱃ‪) :‬ﻳ‪‬ﺆﺗ‪‬ﻲ ﺍﹾﻟ ‪‬‬ ‫‪358‬‬ ‫ﺏ( )ﺍﻟﺒﻘﺮﺓ‪" (269:‬‬ ‫ﺍ َﻷﹾﻟﺒ‪‬ﺎ ﹺ‬ ‫ﻭﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﻘﺸﲑﻳﺔ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ "ﺇﻥ ﺍﻟﻨﻮﺭ ﺇﺫﺍ ﺩﺧﻞ ﺍﻟﻘﻠﺐ‬ ‫ﺍﻧﻔﺴﺢ ﻭﺍﻧﺸﺮﺡ ﻗﻴﻞ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻫﻞ ﻟﺬﻟﻚ ﻣﻦ ﻋﻼﻣﺔ ﻳﻌﺮﻑ ‪‬ﺎ‪ ،‬ﻗﺎﻝ‪ :‬ﺍﻟﺘﺠﺎﰲ ﻋﻦ ﺩﺍﺭ ﺍﻟﻐـﺮﻭﺭ‬ ‫ﻭﺍﻹﻧﺎﺑﺔ ﺇﱃ ﺩﺍﺭ ﺍﳋﻠﻮﺩ ﻭﺍﻻﺳﺘﻌﺪﺍﺩ ﻟﻠﻤﻮﺕ ﻗﺒﻞ ﻧﺰﻭﻟﻪ" ‪ .359‬ﻓﺎﻟﻴﻘﲔ ﺇﺫﺍ ﺃﺷﺮﻕ ﻧﻮﺭﻩ ﻛﺸﻒ ﻋﻦ‬ ‫ﺍﻵﺧﺮﺓ ﻭﺍﻟﺪﻧﻴﺎ‪ ،‬ﻓﻴﺤﺼﻞ ﺍﻟﻌﻠﻢ ﺑﺄﻥ ﺍﻵﺧﺮﺓ ﺧﲑ ﻣﻦ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ ﻋﻠﻢ ﺍﻟﻴﻘﲔ ﳛـﺼﻞ ﻋـﻦ‬ ‫ﻗﺎﻃﻊ ﺍﻟﱪﻫﺎﻥ ﻭﻋﲔ ﺍﻟﻴﻘﲔ ﳛﺼﻞ ﻋﻦ ﺷﻬﻮﺩ ﺍﻟﻌﻴﺎﻥ‪ ،‬ﻭﺣﻖ ﺍﻟﻴﻘﲔ ﲢﻘﻴﻖ ﺿﺮﻭﺭﺓ ﺍﻟﻌﻴﺎﻥ ﺑﺎﻟﻮﺟـﺪﺍﻥ‪،‬‬ ‫ﻣﺜﺎﻟﻪ ﻣﺎ ﺍﺳﺘﻔﻴﺪ ﺑﺎﻟﻌﻠﻢ ﺍﳌﺘﻮﺍﺗﺮ ﻋﻠﻢ ﺍﻟﻴﻘﲔ ﻭﺭﺅﻳﺘﻪ ﻋﲔ ﺍﻟﻴﻘﲔ ﻭﺍﻟﺘﺤﻘﻖ ﺑﻪ ﺣﻖ ﺍﻟﻴﻘﲔ‪.‬‬ ‫ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ ﺍﻟﻴﻘﲔ ﺟﺰﻡ ﺍﻟﻘﻠﺐ ﺑﺎﳌﻌﻠﻮﻣﺎﺕ ﺍﻟﻐﻴﺒﻴﺔ ﺍﻟﱵ ﺟﺎﺀﺕ ﻋﻠﻰ ﺃﻟﺴﻨﺔ ﺍﻟﺮﺳﻞ ﻋﻠﻴﻬﻢ ﺍﻟـﺴﻼﻡ‬ ‫ﺑﺴﺒﺐ ﺗﻮﺍﱄ ﺍﻟﻌﻠﻢ ‪‬ﺎ ﺣﱴ ﺃﺷﺮﻗﺖ ﺃﻧﻮﺍﺭﻫﺎ ﻭﺳﻄﻌﺖ ﴰﻮﺱ ﺍﺳﺘﺒﺼﺎﺭﻫﺎ ﻓﺴﻜﻨﺖ ﺇﻟﻴﻬـﺎ ﺍﻟﻘﻠـﻮﺏ‬ ‫ﻭﻭﺻﻠﺖ ﺇﱃ ﺍﳌﻄﻠﻮﺏ ﻣﻦ ﻏﲑ ﺷﻚ ﻭﻻ ﺭﻳﺐ ﻭﻻ ﺗﺮﺩﺩ ﰲ ﻏﻴﺐ‪ ،‬ﻷ‪‬ﺎ ﺑﻮﺍﺳﻄﺔ ﺗﻠﻚ ﺍﻷﻧﻮﺍﺭ ﺻﺎﺭﺕ‬ ‫ﻛﺎﻟﻌﻴﺎﻥ ﻣﻦ ﻛﻞ ﻣﺎ ﻳﺪﺭﻙ ﲝﻮﺍﺱ ﺍﻹﻧﺴﺎﻥ ‪.360‬‬ ‫ﻓﺎﳌﻌﺮﻓﺔ ﺍﻹﺷﺮﺍﻗﻴﺔ ﺇﺫﻥ‪ :‬ﻻ ﺗﻘﻮﻡ ﻋﻠﻰ ﺍﻟﺪﻟﻴﻞ ﻭﺍﻟﱪﻫﺎﻥ ﺑﻞ ﻫﻲ ﻣﻌﺮﻓﺔ ﺗﻘﻮﻡ ﻋﻠﻰ ﺍﻟﺸﻬﻮﺩ ﻭﺗﺴﻤﻰ‬ ‫ﺑﺎﻟﻌﻠﻢ‪" :‬ﺍﳊﻀﻮﺭﻱ ﺍﻻﺗﺼﺎﱄ ﺍﻟﺸﻬﻮﺩﻱ"‪361 .‬ﻭﺗﺘﺤﺼﻞ ﻫﺬﻩ ﺍﳌﻌﺮﻓﺔ ﺑﻄﺮﻳﻖ ﺍ‪‬ﺎﻫﺪﺓ ﻭﻗﻬﺮ ﺍﻟﻈﻠﻤﺎﺕ‬ ‫)ﺍﻟﻘﻮﻯ ﺍﻟﺒﺪﻧﻴﺔ(‪ .‬ﻳﺮﻯ ﺑﻌﺪﻫﺎ ﺃﻧﻮﺍﺭ ﺍﻟﻌﺎﱂ ﺍﻷﻋﻠﻰ ﻣﺸﺎﻫﺪﺓ ﺃﰎ ﻣﻦ ﺍﳌﺒﺼﺮﺍﺕ ﻫﺎﻫﻨﺎ ‪.362‬‬ ‫ﻭﻋﻨﺪﺋﺬ )ﺣﺼﻮﻝ ﺍﻹﺷﺮﺍﻕ( ﻳﻨﻌﺪﻡ ﺍﻹﺣﺴﺎﺱ ﺑﺎﻟﻨﻔﺲ ﻭﻭﺟﻮﺩﻫﺎ ﻭﻫﻮ ﻣﺎ ﻳﻌﺮﻑ ﺑﻔﻨﺎﺀ ﺍﻟﻔﻨـﺎﺀ‪،‬‬ ‫ﻷﻧﻪ ﻓﲏ ﻋﻦ ﻧﻔﺴﻪ ﻭﻓﲏ ﻋﻦ ﻓﻨﺎﺋﻪ‪ ،‬ﻋﻨﺪﻫﺎ ﻳﻨﻔﺘﺢ ﺍﻹﺩﺭﺍﻙ ﳌﻌﺎﻳﻨﺔ ﺍﻟﻮﺟﻮﺩ ﺍﳊﻘﻴﻘﻲ ‪.363‬‬ ‫ﻳﻘﻮﻝ ﺍﻟﺴﻬﺮﻭﺭﺩﻱ ‪" :364‬ﻓﺈﺫﺍ ﻣﺎ ﲡﺮﺩﻧﺎ ﻋﻦ ﺍﳌﻠﺬﺍﺕ ﺍﳉﺴﻤﻴﺔ ﲡﻠﻰ ﻟﻨﺎ ﻧﻮﺭ ﺇﳍﻲ ﻻ ﻳﻨﻘﻄﻊ ﻣﺪﺩﻩ‬ ‫ﻋﻨﺎ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻨﻮﺭ ﺻﺎﺩﺭ ﻋﻦ ﻛﺎﺋﻦ ﻣﱰﻟﺘﻪ ﻣﻨﺎ ﲟﱰﻟﺔ ﺍﻷﺏ ﻭﺍﻟﺴﻴﺪ ﺍﻷﻋﻈﻢ ﻟﻠﻨﻮﻉ ﺍﻹﻧـﺴﺎﱐ‪ ،‬ﻭﻫـﻮ‬ ‫‪ - 358‬ﺍﻟﻔﺘﻮﺣﺎﺕ ﺍﳌﻜﻴﺔ‪ ،‬ﺍﺑﻦ ﻋﺮﰊ‪ ،‬ﺝ‪ ،3‬ﺹ‪.456:‬‬ ‫‪ - 359‬ﺇﲢﺎﻑ ‪،76 :1 ،327 : 9‬ﻣﻨﺜﻮﺭ ‪.83 : 3‬‬ ‫‪ - 360‬ﺷﺮﺡ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﻘﺸﲑﻳﺔ‪ ،‬ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺯﻛﺮﻳﺎ ﺍﻷﻧﺼﺎﺭﻱ )‪1290‬ﻫـ(‪ ،‬ﺝ‪ ،3‬ﺍﻟﻨﺎﺷـﺮ‪ :‬ﻋﺒـﺪ ﺍﻟﻮﻛﻴـﻞ‬ ‫ﺍﻟﺪﺭﻭﰊ‪ ،‬ﻭﻳﺎﺳﲔ ﻋﺮﻓﺔ‪ ،‬ﺩﻣﺸﻖ‪ .‬ﺹ‪ 74:‬ﺑﺘﺼﺮﻑ‪.‬‬ ‫‪ - 361‬ﺃﺻﻮﻝ ﺍﻟﻔﻠﺴﻔﺔ ﺍﻹﺷﺮﺍﻗﻴﺔ‪ ،‬ﺩ‪ .‬ﳏﻤﺪ ﺃﺑﻮ ﺭﻳﺎﻥ‪ ،‬ﺹ ‪ .75‬ﺑﺘﺼﺮﻑ ﻭﺍﺧﺘﺼﺎﺭ‬ ‫‪ - 362‬ﻧﻔﺲ ﺍﳌﺼﺪﺭ‪ ،‬ﺹ ‪.303‬‬ ‫‪ - 363‬ﺗﺄﻭﻳﻞ ﺍﻟﺸﻌﺮ ﻭﻓﻠﺴﻔﺔ ﺍﻟﺼﻮﻓﻴﺔ‪ ،‬ﺃﻣﲔ ﻳﻮﺳﻒ ﻋﻮﺩﺓ‪ .‬ﺹ‪.58 :‬‬ ‫‪ - 364‬ﻧﺸﺄﺓ ﺍﻟﻔﻠﺴﻔﺔ ﺍﻟﺼﻮﻓﻴﺔ ﺩ‪ .‬ﻋﺮﻓﺎﻥ ﻋﺒﺪ ﺍ‪‬ﻴﺪ‪ ،‬ﺹ‪.233 :‬‬

‫ﺭﺿﻮﺍﻥ ﳏﻤﺪ ﺳﻌﻴﺪ ﺍﻳﺰﻭﱄ ‪189 -‬‬

‫ﺍﻟﻮﺍﻫﺐ ﳉﻤﻴﻊ ﺍﻟﺼﻮﺭ ﻭﻣﺼﺪﺭ ﺍﻟﻨﻔﻮﺱ ﻋﻠﻰ ﺍﺧﺘﻼﻓﻬﺎ‪ ،‬ﻭﻳﺴﻤﻰ ﺍﻟﺮﻭﺡ ﺍﳌﻘﺪﺳﺔ ﺃﻭ ﺑﻠﻐﺔ ﺍﻟﻔﻼﺳـﻔﺔ‬ ‫‪.365‬‬ ‫ﺍﻟﻌﻘﻞ ﺍﻟﻔﻌﺎﻝ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻷﺳﺎﺱ ﺗﻘﻮﻡ ﺍﻟﻔﻠﺴﻔﺔ ﺍﻹﺷﺮﺍﻗﻴﺔ‪ ،‬ﰲ ﻣﻘﺎﺑﻞ ﺍﳌﺸﺎﺋ‪‬ﻴ ﹼﺔ "‬ ‫ﺍﳊﺐ ﺍﻹﳍﻲ ﻭﺃﺛﺮﻩ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺮﻭﺣﻴﺔ‪:‬‬ ‫ﺐ ﰲ ﺍﻟﻠﻐﺔ‪:‬ﺍﳊﺐ ﻧﻘﻴﺾ ﺍﻟﺒﻐﺾ‪،‬ﻭﺍﳊﺐ ﺍﻟﻮﺩﺍﺩ ﻭﺍﶈﺒﺔ ﻗﺎﻝ ﺍﳌﺨﺒ‪‬ﻞ)ﺭﺑﻴﻊ ﺑﻦ ﻣﺎﻟﻚ ﺷﺎﻋﺮ ﻓﺤﻞ‬ ‫ﺍﳊ ‪‬‬ ‫ﳐﻀﺮﻡ(‪:‬‬ ‫ﺐ‬ ‫ﻕ ﺗﻄﻴ ‪‬‬ ‫ﻭﻣﺎ ﻛـﺎﻥ ﻧﻔﺴـــﹰﺎ ﺑﺎﻟﻔﺮﺍ ﹺ‬ ‫ﻕ ﺣﺒﻴﺒ‪‬ﻬﺎ‬ ‫ﺃ‪‬ﺠﺮ ﻟﻴﻠﻰ ﺑﺎﻟﻔﺮﺍ ﹺ‬ ‫ﻭﻫﻮ ﻣﻦ ﺣﺒﺐ ﻭﺍﳊﺐ ﲨﻌﻪ ﺃﺣﺒﺎﺏ‪،‬ﻭﺍﳊﺒﻴﺐ ﺍﶈﺒﻮﺏ‪،‬ﻭﺍﶈﺒ‪‬ﺠﻤﻌﻬﺎ ﺃﺣﺒﺎﺀ‪,‬ﻭﺃﺣﺒﺔ‪،‬ﻭﻫﻲ ﺣﺒﻴﺒﺔ‪.‬‬ ‫‪366‬‬

‫ﺐ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺃﻛﺜﺮ ﻣﻦ ﺳﺒﻌﲔ ﻣﻮﺿﻌﺎ‪,‬ﻭﺩﻋﺎ ﺍﷲ‪-‬ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ –ﺍﻟﻨﺎﺱ ﺍﱃ‬ ‫ﻭﻗﺪ ﻭﺭﺩ ﺍﳊ ‪‬‬ ‫ﺤﺐ‪‬‬ ‫ﺤﺒ‪‬ﻮ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﹶﻛ ‪‬‬ ‫ﺨﺬﹸ ﻣ‪‬ﻦ ﺩ‪‬ﻭ ‪‬ﻥ ﺍﻟﹼﻠ ‪‬ﻪ ﺃﹶﻧﺪ‪‬ﺍﺩﹰﺍ ‪‬ﻳ ‪‬‬ ‫ﺱ ﻣ‪‬ﻦ ‪‬ﻳ‪‬ﺘ ‪‬‬ ‫ﳏﺒﺘﺔ ﻷﻧﻪ ﺇﻟﻪ–ﻟﻴﺲ‪-‬ﻏﲑ ﻓﻘﺎﻝ ﺗﻌﺎﱃ‪ ) ":‬ﻭ ‪‬ﻣ ‪‬ﻦ ﺍﻟﻨ‪‬ﺎ ﹺ‬ ‫ﺍﻟﹼﻠ ‪‬ﻪ ﻭ‪‬ﺍﱠﻟﺬ‪‬ﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﹾﺍ ﹶﺃ ‪‬ﺷ ‪‬ﺪ ‪‬ﺣﺒ‪‬ﺎ ﱢﻟﹼﻠ ‪‬ﻪ ‪‬ﻭﹶﻟ ‪‬ﻮ ‪‬ﻳﺮ‪‬ﻯ ﺍﱠﻟﺬ‪‬ﻳ ‪‬ﻦ ﹶﻇﹶﻠﻤ‪‬ﻮﹾﺍ ﹺﺇ ﹾﺫ ‪‬ﻳ ‪‬ﺮ ‪‬ﻭ ﹶﻥ ﺍﹾﻟ ‪‬ﻌﺬﹶﺍ ‪‬‬ ‫ﺏ ﹶﺃﻥﱠ ﺍﹾﻟﻘﹸ ‪‬ﻮ ﹶﺓ ‪‬ﻟﹼﻠ ‪‬ﻪ ‪‬ﺟﻤ‪‬ﻴﻌﹰﺎ ‪‬ﻭﹶﺃﻥﱠ ﺍﻟﹼﻠ ‪‬ﻪ‬ ‫ﺏ( )‪ :165‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ(‬ ‫‪‬ﺷﺪ‪‬ﻳ ‪‬ﺪ ﺍﹾﻟ ‪‬ﻌﺬﹶﺍ ﹺ‬ ‫ﻭﺣﺐ ﺍﷲ ﻟﻼﻧﺴﺎﻥ ﻷﺳﺒﺎﺏ‪:‬‬ ‫‪ -1‬ﻟﺼﻔﺔ ﻓﻴﻪ‪ ،‬ﻛﺎﻻﺣﺴﺎﻥ‪ ،‬ﻭﺍﻟﺘﻮﺑﺔ‪ ،‬ﻭﺍﻟﺘﻄﻬﺮ‪ ،‬ﻭﺍﻟﺘﻘﻮﻯ‪ ،‬ﻭﺍﻟﺼﱪ‪ ،‬ﻭﺍﻟﺘﻮﻛﻞ‪ ،‬ﻭﺍﻻﻗﺴﺎﻁ ﻭﺍﻟﻘﺘﺎﻝ‬ ‫ﰲ ﺳﺒﻴﻠﻪ ﺗﻌﺎﱃ‪.‬‬ ‫ﺐ ﺍﹾﻟﻤ‪‬ﺘ ﹶﻄ ‪‬ﻬﺮﹺﻳ ‪‬ﻦ( )‪ :222‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ( ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪):‬ﹺﺇﻥﱠ‬ ‫ﺤ ‪‬‬ ‫ﲔ ‪‬ﻭﻳ‪ ‬‬ ‫ﺤﺐ‪ ‬ﺍﻟ‪‬ﺘﻮ‪‬ﺍﹺﺑ ‪‬‬ ‫ﻗﺎﻝ ﺗﻌﺎﱃ‪ ):‬ﹺﺇﻥﱠ ﺍﻟﹼﻠ ‪‬ﻪ ‪‬ﻳ ‪‬‬ ‫ﺤﺐ‪ ‬ﺍﱠﻟﺬ‪‬ﻳ ‪‬ﻦ ﻳ‪‬ﻘﹶﺎ‪‬ﺗﻠﹸﻮ ﹶﻥ ﻓ‪‬ﻲ ‪‬ﺳﺒﹺﻴ‪‬ﻠ ‪‬ﻪ ﺻ‪‬ـﻔ‪‬ﺎ‬ ‫ﲔ ( )ﺍﳌﻤﺘﺤﻨﺔ‪ (8 :‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪):‬ﹺﺇﻥﱠ ﺍﻟﻠﱠ ‪‬ﻪ ‪‬ﻳ ‪‬‬ ‫ﺴ ‪‬ﻄ ‪‬‬ ‫ﺤﺐ‪ ‬ﺍﹾﻟﻤ‪ ‬ﹾﻘ ِ‬ ‫ﺍﻟﻠﱠ ‪‬ﻪ ‪‬ﻳ ‪‬‬ ‫ﺹ( )ﺍﻟﺼﻒ‪(4 :‬‬ ‫ﹶﻛﹶﺄ‪‬ﻧﻬ‪‬ﻢ ﺑ‪‬ﻨﻴ‪‬ﺎ ﹲﻥ ‪‬ﻣ ‪‬ﺮﺻ‪‬ﻮ ‪‬‬ ‫ﺤﺒ‪‬ﻮ ﹶﻥ ﺍﻟﻠﹼـ ‪‬ﻪ ﻓﹶـﺎ‪‬ﺗﹺﺒﻌ‪‬ﻮﻧﹺﻲ‬ ‫‪ -2‬ﻻﺗ‪‬ﺒﺎﻋﻪ ﻟﺮﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ﺗﻌﺎﱃ‪):‬ﹸﻗ ﹾﻞ ﺇﹺﻥ ﻛﹸﻨ‪‬ﺘ ‪‬ﻢ ‪‬ﺗ ‪‬‬ ‫ﻳ‪ ‬‬ ‫ﺤﹺﺒ‪‬ﺒﻜﹸﻢ‪ ‬ﺍﻟﻠﹼ ‪‬ﻪ ‪‬ﻭ‪‬ﻳ ‪‬ﻐ ‪‬ﻔ ‪‬ﺮ ﹶﻟ ﹸﻜ ‪‬ﻢ ﹸﺫﻧ‪‬ﻮ‪‬ﺑ ﹸﻜ ‪‬ﻢ ﻭ‪‬ﺍﻟﻠﹼ ‪‬ﻪ ﹶﻏﻔﹸﻮ ‪‬ﺭ ‪‬ﺭﺣ‪‬ﻴ ‪‬ﻢ ()ﺍﻝ ﻋﻤﺮﺍﻥ‪.(31 :‬‬ ‫‪ -3‬ﺩﻭﻥ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﺳﺒﺐ ﺍﺳﺘﺤﻖ ﺑﻪ ﺍﻟﻌﺒﺪ ﻫﺬﻩ ﺍﶈﺒﺔ ‪.367‬‬ ‫ﻗﺎﻝ ﺗﻌﺎﱃ‪) :‬ﻓﺴﻮﻑ ﻳﺄﰐ ﺍﷲ ﺑﻘﻮ ﹴﻡ ﳛ‪‬ﺒﻬ‪‬ﻢ ﻭﳛﺒﻮﻧ ‪‬ﻪ ﺃﺫﻟﺔ ﻋﻠﻰ ﺍﳌﺆﻣﻨﲔ( )ﺍﳌﺎﺋﺪﺓ ‪.(54‬‬ ‫ﺐ ﰲ ﺍﻹﺻﻄﻼﺡ‪" :‬ﻣﻴﻞ ﺩﺍﺋﻢ ﺑﻘﻠﺐ ﻫﺎﺋﻢ‪ ،‬ﻭﻳﻈﻬﺮ ﻫﺬﺍ ﺍﳌ‪‬ﻴ ﹸﻞ ﺃﻭ ﹰﻻ ﻋﻠﻰ ﺍﳉﻮﺍﺭﺡ ﺍﻟﻈـﺎﻫﺮ ‪‬ﺓ‬ ‫ﻭﺍﳊ ‪‬‬ ‫ﺑﺎﳋﺪﻣﺔ ﻭﻫﻮ ﻣﻘﺎﻡ ﺍﻷﺑﺮﺍﺭ‪ ،‬ﻭﺛﺎﻧﻴﺎ ﻋﻠﻰ ﺍﻟﻘﻠﻮﺏ ﺍﻟﺸﺎﺋﻘﻪ ﺑﺎﻟﺘﺼﻔﻴﺔ ﻭﺍﻟﺘﺤﻠﻴﺔ ﻭﻫـﻮ ﻣﻘـﺎﻡ ﺍﳌﺮﻳـﺪﻳﻦ‬ ‫ﺍﻟﺴﺎﻟﻜﲔ‪ ،‬ﻭﺛﺎﻟﺜﹰﺎ ﻋﻠﻰ ﺍﻻﺭﻭﺍﺡ ﻭﺍﻷﺳﺮﺍﺭ ﺍﻟﺼﺎﻓﻴﺔ ﺑﺎﻟﺘﻤﻜﲔ ﻣﻦ ﺷﻬﻮﺩ ﺍﶈﺒﻮﺏ‪ ،‬ﻭﻫﻮ ﻣﻘﺎﻡ ﺍﻟﻌﺎﺭﻓﲔ"‬ ‫‪.368‬‬ ‫‪ - 365‬ﺍﳌﺸﺎﺋﻴﺔ ﻫﻲ ﺍﻟﻔﻠﺴﻔﺔ ﺍﻟﱵ ﺗﻘﻮﻡ ﻋﻠﻰ ﺍﻟﺒﺤﺚ ﺍ‪‬ﺮﺩ ﻭﺍﻟﺘﻔﻜﲑ ﺍﻟﻨﻈﺮﻱ‪.‬‬ ‫‪ - 366‬ﺍﻧﻄﺮ ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪،‬ﻣﺎﺩﺓ ‪:‬ﺣﺐ‪،‬ﺹ‪-29:‬ﺍ‪‬ﻠﺪ ﺍﻻﻭﻝ‬ ‫‪ - 367‬ﺭﺍﺟﻊ ﺍﳌﻌﺠﻢ ﺍﻟﺼﻮﰲ‪ ،‬ﺩ‪.‬ﺳﻌﺎﺩ ﺍﳊﻜﻴﻢ‪ ،‬ﺹ‪.301 :‬‬ ‫‪ - 368‬ﻣﻌﺮﺍﺝ ﺍﻟﺘﺸﻮﻑ ﺇﱃ ﺣﻘﺎﺋﻖ ﺍﻟﺘﺼﻮﻑ‪ ،‬ﺍﲪﺪ ﺑﻦ ﻋﺠﻴﺒﺔ‪ ،‬ﺹ‪.9:‬‬

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‫‪ISoIT‬‬

‫ﺴﻜﹾﺮ ﻭﺍﳍﻴﺎﻡ‪ .‬ﻭ‪‬ﺎﻳﺘﻬﺎ‪ :‬ﻇﻬـﻮﺭﻩ‬ ‫ﻓﺒﺪﺍﻳﺔ ﺍﶈﺒﺔ‪ :‬ﻇﻬﻮﺭ ﺃﺛﺮﻫﺎ ﺑﺎﳋﺪﻣﺔ‪ .‬ﻭﻭﺳﻄﻬﺎ‪ :‬ﻇﻬﻮﺭ ﺃﺛﺮﻫﺎ ﺑﺎﻟ ‪‬‬ ‫ﺑﺎﻟﺴﻜﻮﻥ ﻭﺍﻟﺼﺤﻮ ﰲ ﻣﻘﺎﻡ ﺍﻟﻌﺮﻓﺎﻥ‪ .‬ﻓﻠﻬﺬﺍ ﺍﻧﻘﺴﻢ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺛﻼﺙ ﻣﺮﺍﺗـﺐ‪ ،‬ﺍﺭﺑـﺎﺏ ﺍﳋﺪﻣـﺔ‪،‬‬ ‫ﻭﺍﺭﺑﺎﺏ ﺍﻷﺣﻮﺍﻝ‪ ،‬ﻭﺍﺭﺑﺎﺏ ﺍﳌﻘﺎﻣﺎﺕ‪ ،‬ﻓﺒﺪﺍﻳﺘﻬﺎ ﺳﻠﻮﻙ ﻭﺧﺪﻣﺔ‪ ،‬ﻭﻭﺳﻄﻬﺎ ﺟﺬﺏ ﻭﻓﻨـﺎﺀ‪ ،‬ﻭ‪‬ﺎﻳﺘـﻬﺎ‬ ‫ﺻﺤﻮ ﻭﺑﻘﺎﺀ ‪.369‬‬ ‫ﻭﺃﻫﻞ ﺍﶈﺒﺔ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﺣﻮﺍﻝ‪:‬‬ ‫‪ -1‬ﳏﺒﺔ ﺍﻟﻌﺎﻣﺔ ﻭﺷﺮﻃﻬﺎ ﻣﺎ ﺳﺌﻞ ﲰﻨﻮﻥ )ﺕ‪290:‬ﻫـ( ﻋﻦ ﺍﶈﺒﺔ ﻓﻘﺎﻝ‪ :‬ﺻﻔﺎﺀ ﺍﻟﻮﺩ ﻣﻊ ﺩﻭﺍﻡ‬ ‫ﺍﻟﺬﻛﺮ؛ ﻷﻥ ﻣﻦ ﺃﺣﺐ ﺷﻴﺌﹰﺎ ﺃﻛﺜﺮ ﻣﻦ ﺫﻛﺮﻩ‪.‬‬ ‫ﻭﻫﺬﺍ ﺍﳊﺎﻝ ﻳﻨﻄﺒﻖ ﻋﻠﻴﻪ ﻗﻮﻝ ﺳﻬﻞ ﺑﻦ ﻋﺒﺪﺍﷲ ﺍﻟﺘﺴﺘﺮﻱ )ﺕ‪283:‬ﻫـ( ﻋﻦ ﺍﶈﺒـﺔ "ﻣﻮﺍﻓﻘـﺔ‬ ‫ﺍﻟﻘﻠﻮﺏ ﷲ؛ ﻭﺍﻟﺘﺰﺍﻡ ﺍﳌﻮﺍﻓﻘﺔ ﷲ‪ ،‬ﻭﺍﺗﺒﺎﻉ ﺍﻟﺮﺳﻮﻝ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻣﻊ ﺩﻭﺍﻡ ﺍﻻﺳﺘﻬﺘﺎﺭ )ﺍﻟﻮﻟﻊ‬ ‫ﻭﺍﻟﺸﻐﻒ(ﺑﺬﻛﺮ ﺍﷲ ﺗﻌﺎﱃ ﻭﻭﺟﻮﺩ ﺣﻼﻭﺓ ﺍﳌﻨﺎﺟﺎﺓ ﷲ ﻋﺰ ﻭﺟﻞ‪.‬‬ ‫ﻭﻛﺬﻟﻚ ﻣﺎ ﻗﺎﻟﻪ ﺑﻌﺾ ﺍﳌﺸﺎﻳﺦ ﻋﻦ ﺍﶈﺒﺔ‪" :‬ﺍﺳﺘﻬﺘﺎﺭ ﺍﻟﻘﻠﻮﺏ )ﺷﻐﻔﻬﺎ( ﺑﺎﻟﺜﻨﺎﺀ ﻋﻠﻰ ﺍﶈﺒﻮﺏ ﻭﺇﻳﺜﺎﺭ‬ ‫ﻃﺎﻋﺘﻪ‪ ،‬ﻭﺍﳌﻮﺍﻓﻘﺔ ﻟﻪ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻘﺎﺋﻞ‪] :‬ﺍﻟﻜﺎﻣﻞ[‬ ‫ﺐ ﻣ‪‬ﻄﻴ ‪‬ﻊ‬ ‫ﺐ ﳌ ‪‬ﻦ ﳛ ‪‬‬ ‫ﺇ ﹼﻥ ﺍﶈ ‪‬‬ ‫ﻟﻮ ﻛﺎﻥ ﺣﺒ‪‬ﻚ ﺻﺎﺩﻗﹰﺎ ﻷﻃﻌﺘﻪ‬ ‫ﻭﻳﺘﻮﻟﺪ ﻫﺬﺍ ﺍﳊﺎﻝ ﻣﻦ ﺇﺣﺴﺎﻥ ﺍﷲ ﺗﻌﺎﱃ ﺍﱃ ﺍﻟﻌﺎﻣﺔ ﻭﻋﻄﻔﻪ ﻋﻠﻴﻬﻢ‪.‬‬ ‫‪ -2‬ﻭﺍﳊﺎﻝ ﺍﻟﺜﺎﱐ ﻣﻦ ﺍﶈﺒ‪‬ﺔ‪،‬ﺣﺎﻝ ﺍﳋﺎﺻﺔ ﻭﻫﻮ ﻳﺘﻮﻟﺪ ﻣﻦ ﻧﻈﺮ ﺍﻟﻘﻠـﺐ ﺍﱃ ﻏﻨـﺎﺀ ﺍﷲ ﻭﺟﻼﻟـﻪ‬ ‫ﻭﻋﻈﻤﺘﻪ ﻭﻋﻠﻤﻪ ﻭﻗﺪﺭﺗﻪ‪ ،‬ﻭﻫﻮ ﺣﺐ ﺍﻟﺼﺎﺩﻗﲔ ﻭﺍﳌﺘﺤﻘﻘﲔ‪.‬‬ ‫ﻭﺷﺮﻃﻬﺎ ﻛﻤﺎ ﺣﻜﻲ ﻋﻦ ﺍﰊ ﺍﳊﺴﲔ ﺍﻟﻨﻮﺭﻱ)ﺕ‪295:‬ﻫـ( ﺃﻧ‪‬ﻪ ﺳﺌﻞ ﻋﻦ ﺍﶈﺒﺔ ﻓﻘﺎﻝ‪ :‬ﻫﺘـﻚ‬ ‫ﺍﻷﺳﺘﺎﺭ ﻭﻛﺸﻒ ﺍﻷﺳﺮﺍﺭ‪.‬‬ ‫ﻭﺳﺌﻞ ﲰﻨﻮﻥ ﺍﳋﻮ‪‬ﺍﺹ)ﺕ‪290:‬ﻫـ( ﻋﻦ ﺍﶈﺒ‪‬ﺔ ﻓﻘﺎﻝ‪ :‬ﳏﻮ ﺍﻹﺭﺍﺩﺍﺕ‪ ،‬ﻭﺍﺣﺘﺮﺍﻕ ﲨﻴﻊ ﺍﻟﺼﻔﺎﺕ‬ ‫ﻭﺍﳊﺎﺟﺎﺕ‪.‬‬ ‫‪ -3‬ﺍﳊﺎﻝ ﺍﻟﺜﺎﻟﺚ ﻓﻬﻮ ﳏﺒﺔ ﺧﺎﺻﺔ ﺍﳋﺎﺻﺔ ﺍﻟﺼﺪﻳﻘﲔ ﻭﺍﻟﻌﺎﺭﻓﲔ‪ ،‬ﺗﻮﻟﺪﺕ ﻣﻦ ﻧﻈﺮﻫﻢ ﻭﻣﻌﺮﻓﺘﻬﻢ‬ ‫ﺐ ﺍﷲ ﺗﻌﺎﱃ ﺑﻼ ﻋﻠﺔ‪ ،‬ﻓﻜﺬﻟﻚ ﺃﺣﺒﻮﻩ ﺑﻼ ﻋﻠﺔ‪.‬‬ ‫ﺑﻘﺪﱘ ﺣ ‪‬‬ ‫ﻭﻓﻴﻬﺎ ﻳﻘﻮﻝ ﺫﻭﺍﻟﻨﻮﻥ ﺍﳌﺼﺮﻱ)ﺕ‪245:‬ﻫـ( ﻋﻨﺪﻣﺎ ﺳﺌﻞ ﻣﺎ ﺍﶈﺒﺔ ﺍﻟﺼﺎﻓﻴﺔ ﺍﻟﱵ ﻻﻛﹸﺪﺭﺓ ﻓﻴﻬـﺎ؟‬ ‫ﻗﺎﻝ‪ :‬ﺣﺐ ﺍﷲ ﺍﻟﺼﺎﰲ ﺍﻟﺬﻱ ﻻﻛﺪﺭﺓ ﻓﻴﻪ‪ :‬ﺳﻘﻮﻁ ﺍﶈﺒﺔ ﻋﻦ ﺍﻟﻘﻠﺐ ﻭﺍﳉﻮﺍﺭﺡ‪ ،‬ﺣﱴ ﻻﻳﻜﻮﻥ ﻓﻴﻬـﺎ‬ ‫ﺍﶈﺒﺔ‪ ،‬ﻭﺗﻜﻮﻥ ﺍﻷﺷﻴﺎﺀ ﺑﺎﷲ ﻭﷲ‪ ،‬ﻓﺬﻟﻚ ﺍﶈﺐ ﷲ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﺑﻮ ﻳﻌﻘﻮﺏ ﺍﻟﺴﻮﺳﻲ ﻻﺗﺼﺢ ﺍﶈﺒﺔ ﺣﱴ ﳜﺮﺝ ﻣﻦ ﺭﺅﻳﺔ ﺍﶈﺒﺔ ﺍﱃ ﺭﺅﻳﺔ ﺍﶈﺒﻮﺏ‪ :‬ﺑﻔﻨﺎﺀ ﻋﻠﻢ‬ ‫ﺍﶈﺒﺔ ﻣﻦ ﺣﻴﺚ ﻛﺎﻥ ﻟﻪ ﺍﶈﺒﻮﺏ ﰲ ﺍﻟﻐﻴﺐ ﻭﱂ ﻳﻜﻦ ﻫﻮ ﺑﺎﶈﺒﺔ‪ ،‬ﻓﺎﺫﺍ ﺧﺮﺝ ﺍﶈﺐ ﺍﱃ ﻫﺬﻩ ﺍﻟﻨﺴﺒﺔ ﻛﺎﻥ‬ ‫ﳏﺒﹰﺎ ﻣﻦ ﻏﲑ ﳏﺒﺔ‪370 .‬‬ ‫‪ - 369‬ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺹ‪.9:‬‬ ‫‪ - 370‬ﺍﻟﻠﻤﻊ‪،‬ﺃﺑﻮﻧﺼﺮ ﺍﻟﺴﺮﺍﺝ ﺍﻟﻄﻮﺳﻲ‪،‬ﺣﻘﻘﻪ ﻭﻗﺪﻡ ﻟﻪ ﻭﺧﺮﺝ ﺃﺣﺎﺩﻳﺜﻪ ﺩ‪-‬ﻋﺒﺪ ﺍﳊﻠـﻴﻢ ﳏﻤﻮﺩ‪،‬ﻭﻃـﻪ ﻋﺒـﺪﺍﻟﺒﺎﻗﻲ‬ ‫ﺳﺮﻭﺭ‪-‬ﺩﺍﺭ ﺍﻟﻜﻨﺐ ﺍﳊﺪﻳﺜﺔ ﲟﺼﺮ‪1380‬ﻫﺠﺮﻳﺔ‪،‬ﺹ‪.88-86 :‬‬

‫ﺭﺿﻮﺍﻥ ﳏﻤﺪ ﺳﻌﻴﺪ ﺍﻳﺰﻭﱄ ‪191 -‬‬

‫ﺃﻣﺎ ﻋﻨﺪ ﺍﺑﻦ ﻋﺮﰊ ﻓﺎﶈﺒﺔ‪:‬‬ ‫"ﻣﻘﺎﻡ ﺇﳍﻲ ﻭﺻﻒ ﺍﳊ ‪‬ﻖ ﺗﻌﺎﱃ ﺑﻪ ﻧﻔﺴﻪ ﻭﺗﺴﻤﻰ ﺑﺎﻟﻮﺩﻭﺩ" ﻭﺍﳊﺐ ﻋﻨﺪ ﺍﻟﺸﻴﺦ ﺍﻷﻛـﱪ ﺳـﺒﺐ‬ ‫ﺖ ﺃﻥ ﺃﻋﺮﻑ ﻓﺨﻠﻘﺖ ﺍﳋﻠـﻖ ﻭﺗﻌﺮﻓـﺖ ﺍﻟـﻴﻬﻢ‬ ‫ﻭﺟﻮﺩ ﺍﻟﻌﺎﱂ ﻟﻘﻮﻟﻪ‪" :‬ﻛﻨﺖ ﻛﱰﹰﺍ ﱂ ﺃﻋﺮﻑ ﻓﺎﺣﺒﺒ ‪‬‬ ‫ﻓﻌﺮﻓﻮﱐ"‪ .371‬ﻭﺇﻻ ﻓﺎﳊﺐ ﻻ ﻳﺘﻌﻠﻖ ﺍﻻ ﲟﻌﺪﻭﻡ ﻳﺼﺢ ﻭﺟﻮﺩﻩ ﻭﻫﻮ ﻏﲑ ﻣﻮﺟﻮﺩ ﰲ ﺍﳊﺎﻝ‪ ،‬ﻭﺍﻟﻌﺎﱂ‬ ‫ﳏﺪﺙ ﻭﺍﷲ ﻛﺎﻥ ﻭﻻ ﺷﻲﺀ ﻣﻌﻪ‪ ،‬ﻓﻜﺎﻥ ﺍﳊﺐ ﺃﺻﻞ ﺳﺒﺐ ﻭﺟﻮﺩ ﺍﻟﻌﺎﱂ‪ ،‬ﻭﺍﻟﺴﻤﺎﻉ ﺳﺒﺐ ﻛﻮﻧـﻪ‪...‬‬ ‫ﻓﺎﶈﺒ‪‬ﺔ ﻣﻘﺎﻣﻬﺎ ﺷﺮﻳﻒ ﻭﻫﻲ ﺍﺻﻞ ﺍﻟﻮﺟﻮﺩ‪.‬‬ ‫ﻭﻋﻠﻰ ﺍﳊﺐ ﺟﺒﻠﻨﺎ‬ ‫ﻭﻋﻦ ﺍﳊﺐ ﺻﺪﺭﻧﺎ‬ ‫ﻭﳍﺬﺍ ﻗﺪ ﻗﺒﻠﻨــﺎ ‪372‬‬ ‫ﻓﻠﺬﺍ ﺟﺌﻨـﺎﻩ ﻗﺼﺪﺍ‬ ‫ﻭﺍﻟﻜﺎﺷﺎﱐ )ﺕ‪730:‬ﻫـ(‪ :‬ﻳﻌﺮﻑ ﺍﶈﺒ‪‬ﺔ ﺑﺄ‪‬ﺎ‪" :‬ﺁﻳـﺔ ﺍﻻﺧﺘـﺼﺎﺹ‪ ،‬ﻭﻧﺘﻴﺠـﺔ ﺍﻻﺻـﻄﻔﺎﺀ‪،‬‬ ‫ﺤﺒ‪‬ﻮ‪‬ﻧﻪ‪ :54) ( ‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ(‪.‬ﻓﻴﺨﻠﺼ‪‬ﻪ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﺯﻳـﻎ‬ ‫ﺤﺒ‪ ‬ﻬ ‪‬ﻢ ‪‬ﻭ‪‬ﻳ ‪‬‬ ‫ﻭﺍﻻﺧﻼﺹ" ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ):‬ﻳ ‪‬‬ ‫ﺍﻟﺒﺼﺮ ﻭﺍﻟﺘﻠﻔﺖ ﰲ ﺍﻟﻨﻈﺮ ‪373‬ﻭﺍﶈﺒﺔ ﺍﻟﺼﻮﻓﻴﺔ ﺗﻮﺻﻞ ﺍﶈﺐ ﺍﱃ ﺩﺭﺟﺔ ﺍﻟﻔﻨﺎﺀ ﰲ ﺍﶈﺒﻮﺏ‪".‬ﻓﻤـﺎ ﺇﻥ‬ ‫ﺐ ﺳـﻠﻄﺎﻥ ﺑـﻪ ﳛﻜـﻢ‬ ‫ﺗﺘﻌﻠﻖ ﺍﻻﺭﺍﺩﺓ ﲟﺤﺒﻮﺏ ﺣﱴ ﺗﻈﻬﺮ ﻋﻠﻰ ﺍﶈﺐ ﺃﺣﻜﺎﻡ ﺍﳊﺐ‪ ،‬ﺇ ﹾﺫ ﺃﻥ ﻟﻠﺤ ‪‬‬ ‫ﻭﻳﺘﺤﻜﻢ" ﻳﻘﻮﻝ ﺍﺑﻦ ﻋﺮﰊ )ﺇ ﹼﻥ ﻛﻞ ﺣﺐ ﳛﻜﻢ ﻋﻠﻰ ﺻﺎﺣﺒﻪ ﲝﻴﺚ ﺃﻥ ﻳﺼﻤ‪‬ﻪ ﻋﻦ ﻛﻞ ﻣـﺴﻤﻮﻉ‬ ‫ﺳﻮﻯ ﻣﺎ ﻳﺴﻤﻊ ﻣﻦ ﻛﻼﻡ ﳏﺒﻮﺑﻪ‪ ...‬ﻭﻳﻌﻤﻴﻪ ﻋﻦ ﻛﻞ ﻣﻨﻈﻮﺭ ﺳﻮﻯ ﻭﺟﻪ ﳏﺒﻮﺑﻪ‪ ،‬ﻭﳜﺮﺳﻪ ﻋﻦ ﻛـﻞ‬ ‫ﺐ ﳏﺒﻮﺑﻪ‪ ،‬ﻭﻳﺮﻣﻲ ﻗﻔﻠﻪ ﻋﻠـﻰ‬ ‫ﻛﻼﻡ ﺍﻻ ﻋﻦ ﺫﻛﺮ ﳏﺒﻮﺑﻪ‪ ...‬ﻭﳜﺘﻢ ﻋﻠﻰ ﻗﻠﺒﻪ ﻓﻼ ﻳﺪﺧﻞ ﻓﻴﻪ ﺳﻮﻯ ﺣ ‪‬‬ ‫ﺧﺰﺍﻧﺔ ﺧﻴﺎﻟﻪ‪ ،‬ﻓﻼ ﻳﺘﺨﻴﻞ ﺳﻮﻯ ﺻﻮﺭﺓ ﳏﺒﻮﺑﻪ‪ ...‬ﻓﻴﻪ ﻳﺴﻤﻊ ﻭﻟﻪ ﻳﺴﻤﻊ ﻭﺑﻪ ﻳﺒﺼﺮ ﻭﻟﻪ ﻳﺒـﺼﺮ ﻭﺑـﻪ‬ ‫ﻼ ﻳﻌﻘﻞ ﺑﻪ ﻋﻦ ﻏﲑ ﳏﺒﻮﺑﻪ ﺃﻭ ﺗﻌﻘﻼ ﻓﻠﻴﺲ ﲝـﺐ‬ ‫ﻳﺘﻜﻠﻢ ﻭﻟﻪ ﻳﺘﻜﻠﻢ‪ ،‬ﻭﻛﻞ ﺣﺐ ﻳﺒﻘﻰ ﰲ ﺍﶈﺐ ﻋﻘ ﹰ‬ ‫ﺧﺎﻟﺺ ‪.374‬‬ ‫ﻫﺬﺍ ﻫﻮ ﺍﳊﺐ ﻭﻫﺬﺍ ﺣﻜﻢ ﺍﳊﺐ‪ ،‬ﺍﻻﺳﺘﻬﻼﻙ ﺑﺎﻟﻜﻠﻴﺔ ﻓﻬﻮ‪" :‬ﺣﺐ ﺍﻟﺬﺍﺕ ﻟﻠﺬﺍﺕ ﰲ ﺍﳊـﻀﺮﺓ‬ ‫ﺍﻷﺣﺪﻳﺔ ﺑﻔﻨﺎﺀ ﺭﺳﻢ ﺍﳊﺪﻭﺙ ﰲ ﻋﲔ ﺍﻷﺯﻟﻴﺔ‪375‬ﻳﻘﻮﻝ ﺍﻟﺸﺎﻏﻮﺭﻱ ﻣﺼﻮﺭﹰﺍ ﻓﻨﺎﺀﻩ ﰲ ﺍﶈﺒﻮﺏ‪.376:‬‬ ‫ﻣﺬ ﺑﺪﺍ ﻣﻦ ﻏﲑ ﺇﻳ ‪‬ﻦ‬ ‫ﲨﻠﱵ ﺍﻓﻨﺘﻬﺎ ﺷﻬﺒ ‪‬ﻪ‬ ‫ﻭﺍﺣﺪﹰﺍ ﰲ ﺣﻀﺮﺗﲔ‬ ‫ﻭﻏﺪﺍ ﺑﻌﺪﻱ ﻭﻗﺮﺑ ‪‬ﻪ‬ ‫‪ - 371‬ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﻪ ﻟﻴﺲ ﻣﻦ ﻛﻼﻡ ﺍﻟﻨﱯ –ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ – ﻭﻻ ﻳﻌﺮﻑ ﻟﻪ ﺳﻨﺪ ﺻﺤﻴﺢ ﻭﻻ ﺿﻌﻴﻒ‪.‬ﻭﺗﺒﻌﻪ‬ ‫ﻣﻦ‬ ‫ﺍﻟﺰﺭﻛﺸﻲ ﻭﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺍﻵﱄ ﻭﺍﻟﺴﻴﻮﻃﻲ ﻭﻏﲑﻫﻢ‪ .‬ﻭﻗﺎﻝ ﺍﻟﻘﺎﺭﻱ ﻭﻟﻜﻦ ﻣﻌﻨﺎﻩ ﺻﺤﻴﺢ ﻣﺴﺘﻔﺎﺩ‬ ‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪/‬ﻭﻣﺎ ﺧﻠﻘﺖ ﺍﳉﻦ ﻭﺍﻷﻧﺲ ﺇﻻ ﻟﻴﻌﺒﺪﻭﻥ”ﺃﻱ ﻟﻴﻌﺮﻓﻮﱐ‪ ،‬ﻛﻤﺎ ﻓﺴﺮﻩ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨـﻬﻤﺎ ﻭﻫـﻮ‬ ‫ﻭﺍﻗﻊ ﻛﺜﲑﺍ ﰲ ﻛﻼﻡ ﺍﻟﺼﻮﻓﻴﺔ‪،‬ﻭﺍﻋﺘﻤﺪﻭﻩ ﻭﺑﻨﻮﺍ ﻋﻠﻴﻪ ﺃﺻﻮﻻ ﳍﻢ )ﻛﺸﻒ ﺍﳋﻔﺎﺀ ﺟـ ‪ 2‬ﺹ‪.(173 :‬‬ ‫‪ - 372‬ﺍﳊﺐ ﻭﺍﶈﺒ‪‬ﺔ ﺍﻻﳍﻴﺔ ﻣﻦ ﻛﻼﻡ ﺍﻟﺸﻴﺦ ﺍﻻﻛﱪ ‪ -‬ﲨﻊ ﻭﺗﺄﻟﻴﻒ ﳏﻤﻮﺩ ﳏﻤﻮﺩ ﺍﻟﻐﺮﺍﺏ ﺹ‪.12-11 :‬ﻭ ﻣﻌﺠﻢ‬ ‫ﺍﺻﻄﻼﺣﺎﺕ ﺍﻟﺼﻮﻓﻴﺔ‪ /‬ﺍﻟﻜﺎﺷﺎﱐ ﺹ‪.307 :‬‬ ‫‪ - 373‬ﺍﳊﺐ ﺍﻻﳍﻲ ﻭﺍﳊﺐ ﺍﻻﻧﺴﺎﱐ ﻋﻨﺪ ﺍﺑﻦ ﻋﺮﰊ‪ ،‬ﲝﺚ ﻟﻠﺪﻛﺘﻮﺭﺓ ﺳﻌﺎﺩ ﺍﳊﻜﻴﻢ ﻗﺪﻡ ﰲ ﻣﻌﻬﺪ ﺍﻟﻌﺎﱂ ﺍﻟﻌـﺮﰊ‪-‬‬ ‫ﺑﺎﺭﻳﺲ‪.1993-‬‬ ‫‪ - 374‬ﺍﳌﺮﺟﻊ ﺳﺎﺑﻖ‪.‬‬ ‫‪ - 375‬ﻣﻌﺠﻢ ﺍﺻﻄﻼﺣﺎﺕ ﺍﻟﺼﻮﻓﻴﺔ‪ /‬ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﺍﻟﻜﺎﺷﺎﱐ ﺹ‪.308 :‬‬ ‫‪ - 376‬ﺩﻳﻮﺍﻥ ﺍﳊﺪﺍﺋﻖ ﺍﻟﻨﺪﻳﺔ ﰲ ﺍﻟﻨﺴﻤﺎﺕ ﺍﻟﺮﻭﺣﻴﺔ‪,‬ﺍﻟﻌﺎﺭﻑ ﺑﺎﷲ‪،‬ﻋﺒﺪ ﺍﳊﻤﻦ ﺍﻟﺸﺎﻏﻮﺭﻱ ﺹ‪.108 :‬‬

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‫‪ISoIT‬‬

‫ﲔ ﻟﻌﻴـﻦ‬ ‫ﺖ ‪‬ﻋ ‪‬‬ ‫ﻭﺭ‪‬ﻧ ‪‬‬ ‫ﻭﺑ ‪‬ﺪﻧ‪‬ﻲ ﺳﺎﻍ ﺷ‪‬ﺮﺑﻪ‬ ‫ﺃﻓﻨﺎﻩ ﺍﳊﺐ ﻋﻦ ﺫﺍﺗﻪ‪ ،‬ﻓﻼ ﻳﺮﻯ ﺍﳊﻴﺎﺓ ﺇﻻ ﻣﻦ ﺧﻼﻝ ﺍﻟﻔﻨﺎﺀ ﺑﻪ‬ ‫ﻓﺘﺮﻯ ﺍﻟﻜﻮﻥ ﺍﻋﺘﺒﺎﺭ‬ ‫ﻓﺒﻪ ﺗﻔﲎ ﻓﺘﺤﲕ‬ ‫ﻭﺑﻘﺎﺅﻩ ﰲ ﻓﻨﺎﺋﻪ‬ ‫ﻳﺎ ﺑﻘﺎﺋﻲ ﰲ ﻓﻨﺎﺋﻲ‬ ‫ﻳﺎ ﻫﻨﺎﺋﻲ ﰲ ﻟﻘﺎﺋﻲ‬ ‫ﻭﻣﺎ ﺫﺍﻙ ﺇﻻ ﻟﺴﻠﻄﺎﻥ ﺍﳊﺐ‪ ،‬ﻓﻬﻮ ﺻﺎﺣﺐ ﺍﻟﻔﻌﻞ‪ ،‬ﻭﺍﻟﺘﺄﺛﲑ‪.‬‬ ‫ﺗﺘﺮﺩﺩ ﰲ ﺛﻨﺎﻳﺎ ﺩﻭﺍﻭﻳﻦ ﺍﻟﺼﻮﻓﻴﺔ ﺍﻟﻜﺜﲑ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻷﻟﻔﺎﻅ ﻭﺍﻷﲰﺎﺀ ﻭﺍﻟﻌﺒـﺎﺭﺍﺕ ﺍﻟـﱵ ﺗـﺸﻜﻞ‬ ‫ﺇﺷﻜﺎﻟﻴﺔ ﻟﻔﻈﻴﺔ‪ ،‬ﺃﺩﺕ ﺇﱃ ﺍ‪‬ﺎﻡ ﺍﻟﻜﺜﲑ ﻣﻨﻬﻢ ﺑﺄﻥ ﻣﺜﻞ ﻫﺬﻩ ﺍﻷﻟﻔﺎﻅ ﺇﳕﺎ ﻫﻲ ﺃﻟﻔﺎﻅ ﺩﻧﻴﻮﻳﺔ‪ ،‬ﻭﺟـﺴﺪﻳﺔ‬ ‫ﲝﺘﺔ‪ ،‬ﻓﻈﻬﺮﺕ ﺍﳌﺮﺃﺓ ﰲ ﺍﻷﺩﺏ ﺍﻟﺼﻮﰲ‪ ،‬ﻭﺃﻟﻔﺎﻅ ﺍﻟﻐﺰﻝ ﺍﻹﻧﺴﺎﱐ ﻛﺎﻟﻌﺸﻖ‪ ،‬ﻭﺍﳍﺠﺮ ﻭﺍﻟﻀﲎ‪ ،‬ﻭﺍﻟﻮﺟﺪ‬ ‫ﻭﺍﻟﺘﺬﻟﻞ ﻭﻏﲑﻫﺎ ﻣﻦ ﺃﻟﻔﺎﻅ ﻭﻣﺼﻄﻠﺤﺎﺕ ﺍﻟﻌﺬﺭﻳﲔ‪،‬ﻭﻟﻜﻦ ﻟﻠﺼﻮﻓﻴﺔ ﺩﻻﻻ‪‬ﻢ ﻭﻣﱪﺭﺍ‪‬ﻢ ﻓﻬﺬﺍ ﺍﻟﻨﺎﺑﻠﺴﻲ‬ ‫ﻳﻘﻮﻝ‪":‬ﺇ ﹼﻥ ﻛﻞ ﺗﻐﺰ‪‬ﻝ ﻳﻘﻊ ﰲ ﻛﻼﻣﻪ "ﺍﺑﻦ ﺍﻟﻔﺎﺭﺽ" ﺳﻮﺍ ٌﺀ ﻛﺎﻥ ﻣﺬﻛﺮﹰﺍ ﺃﻭ ﻣﺆﻧﺜﹰﺎ ﺃﻭ ﻛﺎﻥ ﺗـﺸﺒﻴﺒﺎ ﰲ‬ ‫ﺭﻳﺎﺽ ﺍﻭ ﺯﻫﺮ ﺍﻭ ‪‬ﺮ ﺍﻭ ﻃﲑ ﻭﳓﻮ ﺫﻟﻚ ﻓﻤﺮﺍﺩﻩ ﺑﻪ ﺍﳊﻘﻴﻘﺔ ﺍﻟﻈﺎﻫﺮﺓ ﺍﳌﺘﺠﻠﻴﺔ ﺑﻮﺟﻬﻬﺎ ﺍﳊﻖ ﺍﻟﺒﺎﻗﻲ ﰲ‬ ‫ﺫﻟﻚ ﺍﻟﺸﻲﺀ ﺍﻟﻔﺎﱐ‪ ،‬ﻭﻟﻴﺲ ﻣﺮﺍﺩﻩ ﺫﻟﻚ ﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ ﻫﻮ ﰲ ﻧﻈﺮﻩ ﻭﲢﻘﻴﻘﻪ ﳎﺮﺩ ﺭﺗﺒﺔ ﻭﳘﻴ‪‬ﺔ ﻭﺻـﻮﺭﺓ‬ ‫ﺗﻘﺪﻳﺮﻳ‪‬ﺔ"‪377 .‬ﻭﻛﺎﻥ ﻫﺬﺍ ﺗﻌﻠﻴﻘﹰﺎ ﻋﻠﻰ ﺑﻴﺖ ﺍﺑﻦ ﺍﻟﻔﺎﺭﺽ ﺍﻟﺬﻱ ﻳﻘﻮﻝ ﻓﻴﻪ‬ ‫ﺖ ‪‬ﻋﻴ‪‬ﲏ ﻋﻤ ‪‬ﻰ ﺇﻥ ﻏﲑﻫﺎ ‪‬ﻧﻈﹶﺮ‪‬ﺗ ‪‬ﻪ ﺍﻳﻪ ﻋﻨ‪‬ﻰ ﺫﺍ ﺍﻟ ‪‬ﺮ ‪‬ﺷ ‪‬ﻲ‬ ‫ﺤﹶﻠ ‪‬‬ ‫ﻛﹸ ‪‬‬ ‫ﻳﺪﻋﻮ ﻋﻠﻰ ﻧﻔﺴﻪ ﺑﺎﻟﻌﻤﻰ ﺇﻥ ﻧﻈﺮﺕ ﺍﱃ ﻏﲑ ﻫﺬﻩ ﺍﶈﺒﻮﺑﺔ‪ ،‬ﻳﻌﲏ ﺃﻧ‪‬ﻪ ﻻ ﻳﻨﻈﺮ ﺍﻻ ﺍﻟﻴﻬﺎ ﻣﻦ ﻗﺒﻴـﻞ‬ ‫ﻗﻮﻝ ﺍﻟﻌﻔﻴﻒ ﺍﻟﺘﻠﻤﺴﺎﱐ ﻣﻦ ﺃﺑﻴﺎﺕ ﻟﻪ‪:‬‬ ‫]ﺍﻟﻄﻮﻳﻞ[‬ ‫ﻧﻈﺮﺕ ﺇﻟﻴﻬﺎ ﻻ ﻭﻣﺒﺴﻤﻬﺎ ﺍﻷﳌﻰ‬ ‫ﻧﻈﺮﺕ ﺇﻟﻴﻪ ﻭﺍﳌﻠﻴﺢ ﻳﻈﻨﲏ‬ ‫ﻭﻟﻜ ‪‬ﻦ ﺃﻋﺎﺭﺗﻪ ﺇﱃ ﺍﳊﺴﻦ ﻭﺻﻔﻬﺎ ﺻﻔﺎﺕ ﲨﺎﻝ ﻓﺎﺩ‪‬ﻋﻰ ﻣﻠﻜﻬﺎ ﻇﻠﻤﺎ ‪378‬‬ ‫ﻭﺣﻘﻴﻘﺔ ﺷﻌﺮ ﺍﻟﺘﺼﻮﻑ ﻫﺬﺍ ﺷﺄﻧﻪ‪ ،‬ﱂ ﻳﻘﺼﺪ ﺍﻻ ﺣﺒ‪‬ﻪ ﺍﻟﺴﺎﻣﻲ ﺍﻟﺮﺍﻗﻲ ﻋﻦ ﻛﻞ ﺍﻟﺸﺒﻬﺎﺕ ﺍﻷﺭﺿﻴﺔ‬ ‫ﻭﺍﻹﻧﺴﺎﻧﻴﺔ‪.‬‬ ‫ﻭﺧﻮﻓﹰﺎ ﻣﻦ ﻫﺬﻩ ﺍﻹﺷﻜﺎﻟﻴﺔ ﻭﺇﻇﻬﺎﺭﺍ ﻟﻠﺤﻘﻴﻘﺔ ﻗﺎﻡ ﺍﻟﺸﻴﺦ ﺍﻷﻛﱪ ﳏﻲ ﺍﻟﺪﻳﻦ ﺍﺑﻦ ﻋـﺮﰊ ﺑـﺸﺮﺡ‬ ‫ﺩﻳﻮﺍﻧﻪ ﺗﺮﲨﺎﻥ ﺍﻷﺷﻮﺍﻕ ﺑﻨﻔﺴﻪ‪ ،‬ﻋﻨﺪﻣﺎ ﺃﻧﻜﺮﻩ ﺑﻌﺾ ﺍﻟﻔﻘﻬﺎﺀ ﻋﻨﺪ ﲰﺎﻋﻪ‪ ،‬ﻳﻘﻮﻝ ﺍﺑﻦ ﻋﺮﰊ‪" :‬ﻓﺸﺮﻋﺖ‬ ‫ﰲ ﺷﺮﺡ ﺫﻟﻚ ﻭﻗﺮﺃ ﻋﻠ ‪‬ﻲ ﺑﻌﻀﻪ ﺍﻟﻘﺎﺿﻲ ﺍﺑﻦ ﺍﻟﻌﺪﱘ ﲝﻀﺮﺓ ﲨﺎﻋﺔ ﻣﻦ ﺍﻟﻔﻘﻬﺎﺀ ﻓﻠﻤﺎ ﲰﻌﻪ ﺫﻟﻚ ﺍﳌﻨﻜﺮ‬ ‫ﺍﻟﺬﻱ ﺃﻧﻜﺮﻩ‪ ،‬ﺗﺎﺏ ﺇﱃ ﺍﷲ ﻭﺭﺟﻊ ﻋﻦ ﺍﻹﻧﻜﺎﺭ ﻋﻠﻰ ﺍﻟﻔﻘﺮﺍﺀ‪ ،‬ﻭﻣﺎ ﻳﺄﺗﻮﻥ ﺑﻪ ﰲ ﺃﻗﺎﻭﻳﻠﻬﻢ ﻣﻦ ﺍﻟﻐـﺰﻝ‬ ‫‪379‬‬ ‫ﻭﺍﻟﺘﺸﺒﻴﺐ ﻭﻳﻘﺼﺪﻭﻥ ﺑﺬﻟﻚ ﺍﻷﺳﺮﺍﺭ ﺍﻹﳍﻴﺔ"‬ ‫ﻧﻌﻢ ﻫﻲ ﺃﺳﺮﺍﺭ ﺍﳍﻴﺔ‪ ،‬ﻓﺬﺍﺕ ﺍﻟﺸﺎﻋﺮ ﻣﻔﻘﻮﺩﺓ‪ ،‬ﳛﻠﻖ ﰲ ﺗﻮﺣﻴﺪﻩ ﻳﻔﲎ ﻋﻦ ﻭﺟﻮﺩﻩ‪ ،‬ﻻﻳﺮﻯ ﻏﲑ ﺍﷲ‬ ‫ﻣﺆﺛﺮﺍ ﰲ ﺍﻟﻜﻮﻥ‪.‬‬ ‫‪ - 377‬ﺷﺮﺡ ﺩﻳﻮﺍﻥ‪ ،‬ﺑﻦ ﺍﻟﻔﺎﺭﺽ‪ ،‬ﺍﻟﻨﺎﺑﻠﺴﻲ‪ ،‬ﺟـ‪ ،1‬ﺹ‪.61 :‬‬ ‫‪ - 378‬ﺍﻟﺴﻠﺒﻖ ﺹ‪60‬‬ ‫‪ - 379‬ﺫﺧﺎﺋﺮ ﺍﻷﻋﻼﻕ ﰲ ﺷﺮﺡ ﺗﺮﲨﺎﻥ ﺍﻷﺷﻮﺍﻕ ‪-‬ﳏﻲ ﺍﻟﺪﻳﻦ ﺑﻦ ﻋﺮﰊ‪ -‬ﺑﲑﻭﺕ‪ ،1312 .‬ﺹ‪.4،5‬‬

‫ﺭﺿﻮﺍﻥ ﳏﻤﺪ ﺳﻌﻴﺪ ﺍﻳﺰﻭﱄ ‪193 -‬‬

‫ﺃﻣﺎ ﺍﺳﺘﺨﺪﺍﻣﻬﻢ ﻟﻠﻐﺔ ﺍﻟﻌﺬﺭﻳﲔ ﻓﺴﺒﺒﻪ ﺷﺮﺍﻛﺔ ﺍﳌﺸﺎﻋﺮ ﺑﲔ ﺍﻟﺼﻮﻓﻴﲔ ﻭﺍﻟﻌﺬﺭﻳﲔ ‪,‬ﻓﻬﻲ ﻣـﺸﺎﻋﺮ‬ ‫ﺳﺎﻣﻴﺔ ﺑﲔ ﺍﶈﺐ ﻭﺍﶈﺒﻮﺏ ﻭﻋﻼﻗﺔ ﻣﺜﺎﻟﻴﺔ ﺻﺎﺩﻗﺔ ﻭﺑﻌﻴﺪﺓ ﻋﻦ ﺍﻟﺘﺤﺮﱘ ﺍﳉﻨﺴﻲ ﻭﺗﻌﻠﻮ ﻋﻦ ﺍﳉﻨﺲ ﺍﶈﺮﻡ‬ ‫ﺃﻣﺎ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻔﺮﻳﻘﲔ‪،‬ﻓﻬﻲ ﻋﻼﻗﺔ ﺍﳌﻌﺎﻧﺎﺓ ﻭﺍﻟﺸﻮﻕ ﻭﺍﳊﻨﲔ ﻭﺍﻟﺘﺬﻟﻞ ﻟﻠﻤﺤﺒﻮﺏ‪،‬ﻛﻤﺎ ﺃ‪‬ﻢ ﱂ ﳚﺪﻭﺍ‬ ‫ﻟﻐﺔ ﺍﺻﺪﻕ ﻣﻦ ﻟﻐﺔ ﺍﻟﻌﺬﺭﻳﲔ ﰲ ﺍﻟﺘﻌﺒﲑ ﻋﻦ ﻣﻮﺍﺟﻴﺪﻫﻢ ﻓﺎﺳﺘﺨﺪﻣﻮﺍ ﺃﻟﻔﺎﻇﻬﻢ ﻭﻭﺟﺪﻭﺍ ﻓﻴﻬﺎ ﺿـﺎﻟﺘﻬﻢ‬ ‫ﻭﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻟﻔﺮﻳﻘﲔ ﺍﻥ ﺍﻟﺼﻮﻓﻴﲔ ﺟﻌﻠﻮﺍ ﻣﻦ ﻟﻐﺔ ﺍﳊﺐ ﺍﻟﻌﺬﺭﻱ ﻭﻟﻐﺔ ﺍﳊﺐ ﺍﻟﺼﺮﻳﺢ ﻟﻐـﺔ ﺭﻣﺰﻳـﺔ‬ ‫ﻭﺭﻓﻌﻮﺍ ﻫﺬﻩ ﺍﻟﻠﻐﺔ ﺍﱃ"ﻣﺴﺘﻮﻯ ﺍﻟﺘﺠﻠﻲ ﺍﻻﳍﻲ ﻭﺭﺩ ﺍﳉﻤﺎﻝ ﺍﻷﻧﺜﻮﻱ ﺇﱃ ﺍﳉﻤﺎﻝ ﺍﻟﻌﺎﱄ ﺍﳌﻄﻠﻖ ﺍﻟـﺬﻱ‬ ‫ﺗﻌﻴ‪‬ﻦ ﻟﻪ ﰲ ﻧﻔﺴﻪ‪،‬ﻭﺍﻟﺬﻱ ﲣﻠﻞ ﺍﻟﺘﻌﻴﻴﻨﺎﺕ ﺍﳉﻤﻴﻠﺔ‪،‬ﻣﻊ ﺑﻘﺎﺋﻪ ﻋﻠﻰ ﻣـﺎ ﻫـﻮ ﻣـﻦ ﺣﻴـﺚ ﺍﻟﻮﺣـﺪﺓ‬ ‫ﻭﺍﻹﻃﻼﻕ"‪380‬ﻭﻫﺬﺍ ﻣﺎ ﺻﺮﺡ ﺑﻪ ﺍﺑﻦ ﺍﻟﻔﺎﺭﺽ ﰲ ﻗﻮﻟﻪ‪:‬‬ ‫ﻑ ﺯﻳـﻨـ ‪‬ﺔ‬ ‫ﻼ ﻟﺰﺧـﺮ ‪‬‬ ‫ﺑﺘﻘﻴﻴـﺪ ‪‬ﻩ ﻣﻴـ ﹰ‬ ‫ﻭﺻﺮ‪‬ﺡ ﺑﺈﻃﻼﻕ ﺍﳉﻤﺎ ﹺﻝ ﻭﻻ ﺗﻘـ ﹾﻞ‬ ‫ﻣﻌﺎ ‪‬ﺭ ﻟﻪ ﺑﻞ ﺣﺴـ ‪‬ﻦ ﻛـ ﱢﻞ ﻣﻠﻴﺤـ ‪‬ﺔ‬ ‫ﻓﻜﻞﱡ ﻣﻠﻴﺢ ﻭﺣﺴﻨ ‪‬ﻪ ﻣـﻦ ﲨﺎﻟ‪‬ﻬـﺎ‬ ‫ﻛﻤﺠﻨـﻮ ‪‬ﻥ ﻟﻴﻠـﻰ ﺃﻭ ﻛﺜﱢﻴـ ﹺﺮ ﻋـ ‪‬ﺰ ‪‬ﺓ‬ ‫ﺲ ﻟﺒﲎ ﻫﺎ ‪‬ﻡ ﺑﻞ ﻛﻞﱡ ﻋﺎﺷ ﹴﻖ‬ ‫‪‬ﺎ ﻗﻴ ‪‬‬ ‫ﺡ ﰲ ﺣﺴﻦ ﺻﻮﺭ ‪‬ﺓ‬ ‫ﺑﺼﻮﺭ ‪‬ﺓ ﺣﺴ ﹴﻦ ﻻ ‪‬‬ ‫ﻒ ﻟﹸﺒﺴِﻬﺎ‬ ‫ﻓﻜ ُﹸﻞ ﺻ‪‬ﺒﺎ ﻣﻨﻬﻢ ﺇﱃ ﻭﺻ ‪‬‬ ‫ﺖ‬ ‫ﻓﻈﻨﻮﺍ ﺳ‪‬ﻮﺍﻫﺎ ﻭﻫﻲ ﻓﻴـﻬﺎ ﲡﻠﱠـ ‪‬‬ ‫ﺕ ﲟﻈﺎﻫـﺮ‬ ‫ﻭﻣﺎﺫﺍﻙ ﺇﻻ ﺃ ﹾﻥ ﺑـﺪ ‪‬‬ ‫ﺻﺒ‪‬ﻎ ﺍﻟﺘﻠﻮﻳ ﹺﻦ ﰲ ﻛـ ﱢﻞ ﺑﺮ ‪‬ﺯ ‪‬ﺓ‬ ‫ﻋﻠﻰ ‪‬‬ ‫ﺖ ﲟﻈﺎﻫﺮ‬ ‫ﺏ ﻭﺍﺧﺘﻔ ‪‬‬ ‫ﺕ ﺑﺎﺣﺘﺠﺎ ﹴ‬ ‫ﺑﺪ ‪‬‬ ‫ﲟﻈﻬﺮ ﺣﻮﺍﺀ ﻗﺒﻞ ﺣﻜﻢ ﺍﻷﻣﻮﻣﺔ‬ ‫ﻓﻔﻲ ﺍﻟﻨﺸﺄﺓ ﺍﻷﻭﱃ ﺗﺮﺍﺀﺕ ﻵﺩﻡ‬ ‫ﻭﻳﻄﻬﺮ ﺑﺎﻟﺰﻭﺟﲔ ﺣﻜﻢ ﺍﻟﻨﺒﻮﺓ‬ ‫ﻓﻬﺎﻡ ‪‬ﺎ ﻛﻴﻤﺎ ﻳﻜﻮﻥ ﳍﺎ ﺃﺑﺎ‬ ‫‪................‬‬ ‫‪................‬‬ ‫ﻣﻦ ﺍﻟﻠﺒﺲ ﰲ ﺃﺣﻜﺎﻡ ﺷﻜﻞ ﺑﺪﻳﻌﺔ‬ ‫ﻭﺗﻈﻬﺮ ﻟﻠﻌﺸﺎﻕ ﰲ ﻛﻞ ﻣﻈﻬﺮ‬ ‫ﻭﺁﻭﻧﺔ ﺗﺪﻋﻰ ﺑﻌﺰﺓ ﻋﺰﺕ‬ ‫ﻓﻔﻲ ﻣﺮﺓ ﻟﺒﲎ ﻭﺃﺧﺮﻯ ﺑﺜﻴﻨﺔ‬ ‫ﻭﻣﺎ ﺇﻥ ﳍﺎ ﰲ ﺣﺴﻨﻬﺎ ﻣﻦ ﺷﺮﻳﻜﺔ‬ ‫ﻓﻠﺴﻦ ﺳﻮﺍﻫﺎ ﻭﻻ ﻛ ‪‬ﻦ ﻏﲑﻫﺎ‬ ‫ﻭﺁﻭﻧﺔ ﺃﺑﺪﻭ ﲨﻴﻞ ﺑﺜﻴﻨﺔ‬ ‫ﻓﻔﻲ ﻣﺮﺓ ﻗﻴﺴﺎ ﺃﺧﺮﻯ ﻛﺜﻴ‪‬ﺮﺍ‬ ‫ﻃﻨﺎ ‪‬ﻢ ﻓﺄﻋﺠﺐ ﻟﻜﺸﻒ ﺑﺴﺘﺮﺓ‬ ‫ﺖ ‪‬ﺎ ﺑﺎ‬ ‫ﲡﻠﻴﺖ ﻓﻴﻬﻢ ﻇﺎﻫﺮﺍ ﻭﺍﺣﺘﺠﺒ ‪‬‬ ‫ﻭﻫﻨﺎ ﻧﻼﺣﻆ ﲡﻠﻴﺎﺕ ﺍﺑﻦ ﺍﻟﻔﺎﺭﺽ ﰲ ﺍﻟﻮﺣﺪﺓ ﺑﲔ ﺍﻟﻌﺎﺷﻖ ﻭﺍﳌﻌﺸﻮﻕ ‪,‬ﺣﻴﺚ ﺍﲣﺬ ﻣﻦ ﺍﻟﻌﺬﺭﻳﲔ‬ ‫ﺍﻟﻌﺮﺏ ﳕﺎﺫﺝ ﻟﺘﻠﻚ ﺍﻟﻮﺣﺪﺓ‪،‬ﻓﻬﻢ ﲨﻴﻌﺎ ﺷﺨﺺ ﻭﺍﺣﺪ ﻭﺍﻥ ﺍﺧﺘﻠﻔﺖ ﺃﲰﺎﺅﻫﻢ‪،‬ﻓﻬﺬﺍ ﲨﻴﻞ ﻭﺫﺍﻙ ﻛﺜﻴ‪‬ﺮ‬ ‫ﻭﺁﺧﺮ ﻗﻴﺲ ﺇﺷﺎﺭﺓ ﺇﱃ ﺍﻟﻮﺣﺪﺓ ﺍﳌﻄﻠﻘﺔ‪،‬ﻭ‪‬ﺬﺍ ﻳﻜﻮﻥ ﺍﻟﺼﻮﻓﻴﻮﻥ ﻗﺪ "ﺭﻓﻌﻮﺍ ﺍﳊﺐ ﺍﻟﺪﻧﻴﻮﻱ ﺇﱃ ﺃﻓﻖ ﻣﻦ‬ ‫ﺍﻟﺮﻓﻌﺔ ﺟﻌﻠﻪ ﻗﺮﻳﺒﺎ ﻣﻦ ﺍﳊﺐ ﺍﻹﳍﻲ"‪ 381‬ﻭﻣﻦ ﺧﻼﻝ ﻫﺬﺍ ﺍﳉﻮﻫﺮ ﺍﻷﻧﺜﻮﻱ ﺭﻣﺰ ﺍﻟﺼﻮﻓﻴﻮﻥ ﺇﱃ ﺍﳊﻜﻤﺔ‬

‫‪ - 380‬ﺍﻟﺮﻣﺰ ﺍﻟﺸﻌﺮﻱ ﻋﻨﺪ ﺍﻟﺼﻮﻓﻴﺔ‪ ،‬ﺹ‪175:‬‬ ‫‪ - 381‬ﺍﺑﻦ ﺍﻟﻔﺎﺭﺽ ﺷﺎﻋﺮ ﺍﳊﺐ ﺍﻹﳍﻲ‪،‬ﻳﻮﺳﻒ ﺳﺎﻣﻲ ﺍﻟﻴﻮﺳﻒ‪.‬ﺹ‪52:‬‬

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‫‪ISoIT‬‬

‫ﺍﻟﻌﺮﻓﺎﻧﻴﺔ ‪,‬ﻭﺍﳊﺐ ﰲ ﻣﻈﻬﺮﻳﻪ ﺍﻹﳍﻲ ﻭﺍﻹﻧﺴﺎﱐ ‪,‬ﻣﻦ ﺣﻴﺚ ﻣﺎ ﻳﺘـﻀﺎﻳﻔﺎﻥ‪،‬ﻭﳛﻴﻞ ﻛـﻞ ﻣﻨـﻬﻤﺎ ﺇﱃ‬ ‫‪383‬‬ ‫ﺍﻵﺧﺮ"‪ 382.‬ﻳﻘﻮﻝ ﺍﻟﻨﺎﺑﻠﺴﻲ‪:‬‬ ‫ﻭﺧﻔﻲ ﺳﺮﻙ ﰲ ﺍﻟﻌﻮﺍﱂ ﻗﺪ ﻓﺸﺎ‬ ‫ﳌﱴ ﲤﻮﻩ ﺑﺎﳌﻬﺎﺓ ﻭﺑﺎﻟﺮﺷﺎ‬ ‫ﻳﺎ ﻋﺎﺫﻟﻮﻥ ﻓﻌﺸﻘﻪ ﻣﻸ ﺍﳊﺸﺎ‬ ‫ﺻﺮﺡ ﲟﺎ ‪‬ﻮﻯ ﻭﻗﻞ ﻫﻮ ﻣﺎ ﺗﺮﻭﺍ‬ ‫ﺑﺎﻟﺒﺪﺭ ﺃﻭ ﻏﺼﻦ ﺍﻷﺭﺍﻛﺔ ﻛﻴﻒ ﺷﺎ‬ ‫ﻫﻮ ﻇﺎﻫﺮ ﻭﺍﻥ ﺍﺧﺘﻔﻰ ﺑﺎﻟﺸﻤﺲ ﺃﻭ‬ ‫ﻭﻣﻐﻴﺒﻪ ﺍﻷﻭﻫﺎﻡ ﻣﻈﻠﻤﺔ ﺍﻟﻐﺸﺎ‬ ‫ﻗﻤﺮ ﻭﻣﻄﻠﻌﻪ ﺍﻟﻘﻠﻮﺏ ﲢﻘﻘﺎ‬ ‫ﺷﻐﻔﺖ ﺑﻪ ﻛﻞ ﺍﻟﻌﻘﻮﻝ ﻭﻣﺎ ﺩﺭﺕ‬ ‫ﳌﺎ ﲡﻠﻰ ﺑﺎﳉﻤﺎﻝ ﻓﺄﺩﻫﺸﺎ‬ ‫ﻭﻏﺮﺍﻡ ﻫﺬﺍ ﺑﺎﳌﻠﻴﺢ ﺇﺫﺍ ﻣﺸﻰ‬ ‫ﻓﻐﺮﺍﻡ ﻫﺬﺍ ﺑﺎﻟﻐﻮﻳﺮ ﻭﻟﻌﻠﻊ‬ ‫ﻭﺍﺳﺘﺄﻧﺲ ﺍﻟﻘﻠﺐ ﺍﻟﺬﻱ ﻗﺪ ﺃﻭﺣﺸﺎ‬ ‫ﻓﺈﺫﺍ ﺍﻫﺘﺪﻭﺍ ﻋﺮﻓﻮﺍ ﻣﻦ ﺷﻐﻔﻮﺍ ﺑﻪ‬ ‫ﻭﺍﻟﺼﺒﺢ ﺃﺳﻔﺮ ﻭﺍﻧﻘﻀﻰ ﻭﻗﺖ ﺍﻟﻌﺸﺎ‬ ‫ﻭﺳﺘﺎﺋﺮ ﺍﻷﻭﻫﺎﻡ ﻋﻨﻪ ﲢﻮﻟﺖ‬ ‫ﺣﺎﻻ ﻭﻗﺎﻻ ﻻ ﳕﻴﻞ ﺍﱃ ﺍﻟﺮﺷﺎ‬ ‫ﳓﻦ ﺍﻟﻌﺼﺎﺑﺔ ﻣﻦ ﺷﺮﻳﻌﺔ ﺃﲪﺪ‬ ‫ﻭﺍﺿﺢ ﻣﻦ ﺧﻼﻝ ﻫﺬﻩ ﺍﻷﺑﻴﺎﺕ ﺃ ﹼﻥ ﺍﳉﻤﺎﻝ ﺍﳌﻄﻠﻖ ﻗﺪ ﲡﻠﻰ ﰲ ﺍﻷﻋﻴﺎﻥ ﺍﳉﻤﻴﻠﺔ‪،‬ﻭﻣﻬﻤﺎ ﻇﻬـﺮ ﰲ‬ ‫ﻛﻼﻣﻬﻢ ﳑﺎ ﻳﻮﺣﻲ ﺑﺎﳊﺐ ﺍﻟﺪﻧﻴﻮﻱ ﻓﻤﻘﺼﺪﻫﻢ ﺍﳉﻤﺎﻝ ﺍﳌﻄﻠﻖ‪،‬ﻷ‪‬ﻢ ﻻ ﳝﻴﻠﻮﻥ ﺇﱃ ﺍﳉﻤﺎﻝ ﺍﻟﻈـﺎﻫﺮ‬ ‫ﻭﺍﻟﺮﺷﺎ ﺍﻷﻫﻴﻔﺎ ﻛﻤﺎ ﺻﺮﺡ ﺑﺬﻟﻚ ﺍﻟﻨﺎﺑﻠﺴﻲ ﻭﻟﻜﻦ ﺷﻌﺮﺍﺀ ﺍﻟﺼﻮﻓﻴﺔ ﺗﺄﺛﺮﻭﺍ ﺑﺸﻌﺮﺍﺀ ﺍﻟﻐـﺰﻝ ﺍﻟﻌـﺬﺭﻱ‬ ‫ﻭﺍﻟﺼﺮﻳﺢ ﻭﺫﻟﻚ ﳌﺸﺎﺭﻛﺔ ﺍﻟﻔﺮﻳﻘﲔ ﺑﺎﳌﺸﺎﻋﺮ ﺍﻟﻮﺟﺪﺍﻧﻴﺔ ﻓﺠﻨﻮﻥ ﻗﻴﺲ ﺍﺑﻦ ﺍﳌﻠﻮﺡ ﻫﻮ ﺍﺳﺘﻐﺮﺍﻕ ﻗﻴﺲ ﰲ‬ ‫ﻋﺎﻃﻔﺘﻪ‪،‬ﻭﻃﻐﻴﺎﻥ ﻫﺬﻩ ﺍﻟﻌﺎﻃﻔﺔ ﻋﻠﻰ ﺟﻮﺍﻧﺐ ﺷﺨﺼﻴﺘﻪ‪،‬ﻫﻮ ﻣﺎ ﻳﺼﻴﺐ ﺍﻟﺼﻮﰲ ﰲ ﺍﺳﺘﻐﺮﺍﻗﻪ ﰲ ﺣﺒـﻪ‬ ‫ﷲ ﺗﻌﺎﱃ‪،‬ﺃﱂ ﻳﻘﻞ ﺍ‪‬ﻨﻮﻥ "ﺃﻧﺎ ﻟﻴﻠﻰ ﻛﻤﺎ ﻗﺎﻝ ﺍﳊﻼﺝ‪ :‬ﺃﻧﺎ ﺍﳊﻖ ﻭﻫﻮ ﰲ ﺣﺎﻝ ﻓﻨﺎﺋﻪ ﻭﺷﻬﻮﺩﻩ ﻟﻮﺍﺟـﺐ‬ ‫ﺍﻟﻮﺟﻮﺩ"‪ 384‬ﻛﻤﺎ ﺗﺮﻓﻊ ﺍﻟﺼﻮﻓﻴﺔ ﻋﻦ ﺍﻻﺗﺼﺎﻝ ﺑﻜﺎﺋﻦ ﺍﺛﻮﻱ ﻣﺎ ﻋﺪﺍ ﺍﻣﺮﺃﺓ ﺩﻧﻴﻮﻳـﺔ ﳏـﺪﺩﺓ ﺍﳍﻮﻳـﺔ‬ ‫ﻭﺍﻟﺸﺨﺼﻴﺔ ﻓﻘﺪ ﺑﻠﻐﻮﺍ ﺇﱃ ﺿﺮﺏ ﻣﻦ ﺍﳍﻲ ﺍﳌﻄﻠﻘﺔ ﺍﻟﱵ ﺗﺸﻤﻞ ﺍﳌﺮﺃﺓ ﻭﺗﺘﺠﺎﻭﺯﻫﺎ ﰲ ﺁﻥ ﻭﺍﺣﺪ ﺣـﱴ‬ ‫ﻟﻜﺄ‪‬ﻢ ﻣﻨﻬﻜﻮﻥ ﲟﺎﻫﻴﺔ ﺍﻟﻮﺟﻮﺩ ﺃﻭ ‪‬ﻮﻳﺔ ﲡﺮﻳﺪﻳﺔ ﺗﺘﺮﺍﺀﻯ ﻟﻠﺒﺼﲑﺓ ﻭﻻ ﺗﺮﻯ ﺑﺎﻟﺒﺼﺮ‪.‬‬ ‫ﻭﻟﻜﻦ ﺍﻟﻌﺎﺷﻖ ﺍﻟﻌﺬﺭﻱ ﻳﻌﻤﺪ ﺇﱃ ﺍﻟﺘﻮﻟﻪ ‪‬ﺬﻩ ﺍﳌﺮﺃﺓ ﺑﺎﻟﺬﺍﺕ‪ ،‬ﻓﻘﻴﺲ ﻳﻌﺸﻖ ﻟﻴﻠﻰ‪ ،‬ﻭﻗﻴﺲ ﻳﻌـﺸﻖ‬ ‫ﻟﺒﲎ‪،‬ﻭﻛﺜﲑ ﻳﻌﺸﻖ ﻋﺰﺓ ؛ ﻭﻟﻜﻦ ﻟﻴﻠﻰ ﺗﺒﻘﻰ ﳎﺮﺩ ﺍﻣﺮﺃﺓ ﺗﻘﺒﻞ ﺍﻟﺸﺨﻮﺹ ﻭﺍﻟﺘﺠﺴﻴﺪ ﻭﺍﳌﺜﻮﻝ ؛ﺃﻣﺎ ﺍﻟﺸﺎﻋﺮ‬ ‫ﺍﻟﺼﻮﰲ ﺟﻌﻞ ﻣﻦ ﻟﻴﻠﻰ ﺍﲰﺎ ﻟﻠﻜﻠﻴﺔ ‪,‬ﺃﻭ ﻟﺴﺮ ﺍﻟﻜﻴﻨﻮﻧﺔ ﺍﳌﺼﻮﻥ ﻋﻦ ﺍﻷﺑﺼﺎﺭ ؛ﻛﻤﺎ ﺍﻧﻪ ﻗﺪ ﻭﺣ‪‬ﺪ ﲨﻴـﻊ‬ ‫ﺍﳌﻌﺸﻮﻗﺎﺕ ﰲ ﺍﻣﺮﺃﺓ ﻭﺍﺣﺪﺓ ﻻ ﻭﺟﻮﺩ ﳍﺎ ﻋﻠﻰ ﺃﻱ ﳓﻮ ﻋﻴﲏ ﻣﻔﺮﺩ‪،‬ﰒ ﺩﻣﺞ ﻫﺬﻩ ﺍﳌﻌﺸﻮﻗﺔ ﺍﻟﺘﺠﺮﻳﺪﻳـﺔ‬ ‫ﺍﳊﻴﺔ ﰲ ﺣﻘﻴﻘﺔ ﲡﺮﻳﺪﻳﺔ ﺍﺧﺮﻯ‪،‬ﻓﻜﺎﻥ ﺍﻟﻌﺸﻖ ﺍﻟﺼﻮﰲ ﳎﺮﺩ ﺣﻨﲔ ﻧﺒﻴﻞ ﺇﱃ ﺍﳌﻄﻠﻖ‪،‬ﻭﺍﻟﻔﺮﻕ ﺍﳊـﺎﻛﻢ‬

‫‪ - 382‬ﺍﻟﺮﻣﺰ ﺍﻟﺸﻌﺮﻱ ﻋﻨﺪ ﺍﻟﺼﻮﻓﻴﺔ‪ ،‬ﺹ‪255:‬‬ ‫‪ - 383‬ﺩﻳﻮﺍﻥ ﺍﳊﻘﺎﺋﻖ ﻭﳎﻤﻮﻉ ﺍﻟﺮﻗﺎﺋﻖ‪ ,‬ﺍﻟﻌﺎﺭﻑ ﺑﺎﷲ ﻋﺒﺪ ﺍﻟﻐﲏ ﺍﻟﻨﺎﺑﻠﺴﻲ‪.‬ﺹ‪275-274:‬‬ ‫‪ - 384‬ﺷﻌﺮ ﻋﻤﺮ ﺑﻦ ﺍﻟﻔﺎﺭﺽ‪ ,‬ﻋﺎﻃﻒ ﺟﻮﺩﻩ ﻧﺼﺮ‪.‬ﺹ‪118:‬‬

‫ﺭﺿﻮﺍﻥ ﳏﻤﺪ ﺳﻌﻴﺪ ﺍﻳﺰﻭﱄ ‪195 -‬‬

‫ﺑﲔ ﺍﻟﻌﺬﺭﻳﲔ ﻭﺍﻟﺼﻮﻓﻴﲔ ؛ﺇﻥ ﺍﳍﻲ ﺍﳌﻄﻠﻘﺔ ﺍﻟﱵ ﳛﺎﻭﺭﻫﺎ ﺍﻟﺼﻮﻓﻴﻮﻥ ﻳﺮﺗﻌـﻮﻥ ﺑﻮﺍﺳـﻄﺘﻬﺎ ﺇﱃ ﺃﻓـﻖ‬ ‫‪385‬‬ ‫ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﺍﳋﺎﻟﺼﺔ"‪.‬‬ ‫ﺍﳊﺐ ﻋﻨﺪ ﺍﻟﻨﺎﺑﻠﺴﻲ‬ ‫ﻋﺒﺪ ﺍﻟﻐﲏ ﺍﻟﻨﺎﺑﻠﺴﻲ ﻋﺎﱂ ﻭﺷﺎﻋﺮ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻟﺘﺼﻮﻑ ﺍﻹﺳﻼﻣﻲ ﻋﺎﺵ ﰲ ﺍﻟﻘـﺮﻧﲔ ﺍﳊـﺎﺩﻱ‬ ‫ﻭﺍﻟﺜﺎﱐ ﻋﺸﺮ ﺍﳍﺠﺮﻳﲔ‪ ،‬ﻭﺻﻞ ﺇﱃ ﺃﻋﻠﻰ ﺩﺭﺟﺎﺕ ﺍﳌﻌﺮﻓﺔ ﺍﻟﺼﻮﻓﻴﺔ‪،‬ﺑﻌﺪ ﳎﺎﻫﺪﺓ ﺩﺍﻣﺖ ﺃﻛﺜﺮ ﻣﻦ ﺳﺒﻌﺔ‬ ‫ﻋﺸﺮ ﻋﺎﻣﺎ‪،‬ﻭﺍﳊﺐ ﺍﻹﳍﻲ ﻋﻨﺪﻩ ﺟﺎﺀ ﻧﺘﻴﺠﺔ ﻣﻦ ﻧﺘﺎﺋﺞ ﺍﳌﻌﺮﻓﺔ ﺍﻟﺮﺑﺎﻧﻴﺔ ﻭﻫﻲ ﺧﻼﺻﺔ ﺍﻟﺘﺠﺮﺑﺔ ﺍﻟـﺼﻮﻓﻴﺔ‬ ‫ﻣﻦ ﻣﺒﺘﺪﺍﻫﺎ ﺇﱃ ﻣﻨﺘﻬﺎﻫﺎ ﻭﳍﺬﺍ ﻧﺮﻯ ﰲ ﺩﻳﻮﺍﻧﻪ ﺗﺪﺭﺟﺎ ﰲ ﺍﳊﺐ ﻳﺘﻨﺎﺳﻖ ﻭﻋﺮﻭﺟﻪ ﺍﻟﺼﻮﰲ‪،‬ﻭﺗﻨﻘﻠﻪ ﻣـﻦ‬ ‫ﻣﻘﺎﻡ ﺇﱃ ﻣﻘﺎﻡ‪،‬ﻓﻤﺮﺣﻠﺔ ﺍﻟﺒﺪﺍﻳﺎﺕ ﳒﺪﻫﺎ ﻣﺮﺣﻠﺔ ﺗﻌﻠﻖ ﻭﻭﺟﺪ ﻭﺗﻮﺍﺟﺪ‪،‬ﻭﺷﻜﻮﻯ ﺍﻟﻐﺮﺍﻡ ﻭﺍﳍﻮﻯ ﻭﻣﻌﺎﻧﺎﺓ‬ ‫ﺍﻟﺒﻌﺪ ﻭﺍﳉﻔﺎﺀ ﻭﺍﳋﻮﻑ ﻭﺍﳍﺠﺮ ﻭﺍﻟﺼﱪ ﻭﺍﻟﻘﻠﻖ ﺍﻟﺬﻱ ﻳﺒﺪﻭ ﻋﻠﻴﻪ ﰲ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﻟﻨﻪ ﻳﺮﻳﺪ ﺍﳌﺰﻳﺪ ﻣـﻦ‬ ‫ﺐ ﻻ ﻳﺘﺼﻮﺭ ﺇﻻ ﺑﻌﺪ‬ ‫ﺍﻟﻌﺮﻭﺝ ﻭﺍﻟﺘﺮﻗﻲ ﰲ ﺍﳌﻘﺎﻣﺎﺕ ﻭﺍﻟﺰﻳﺎﺩﺓ ﰲ ﺍﶈﺒﺔ ﺗﻌﲏ ﺍﻟﺰﻳﺎﺩﺓ ﰲ ﺍﳌﻌﺮﻓﺔ "ﻷﻥ ﺍﳊ ‪‬‬ ‫‪386‬‬ ‫ﻣﻌﺮﻓﺔ ﻭﺇﺩﺭﺍﻙ ؛ﺇﺫ ﻻ ﳛﺐ ﺍﻹﻧﺴﺎﻥ ﺇﻻ ﻣﺎ ﻳﻌﺮﻓﻪ "‬ ‫ﻭﺍﻟﺪﺍﺭﺱ ﻟﺪﻳﻮﺍﻥ ﺍﻟﻨﺎﺑﻠﺴﻲ ﳚﺪﻩ ﻳﺪﻭﺭ ﺣﻮﻝ ﻋﺎﻃﻔﺔ ﺍﳊﺐ‪،‬ﻟﺬﻟﻚ ﳒﺪ ﺍﻟﺸﺎﻋﺮ ﺍﺳﺘﻌﻤﻞ ﺃﻟﻔـﺎﻅ‬ ‫ﺍﻟﻌﺸﺎﻕ ﻣﻦ ﺍﻟﻌﺬﺭﻳﲔ ﻭﺍﳊﺴﻴﲔ ﻛﻤﺎ ﺍﺳﺘﻌﻤﻞ ﺃﻟﻔﺎﻅ ﺷﻌﺮﺍﺀ ﺍﳋﻤﺮﺓ ؛ﻛﺎﳊـﺐ ﻭﺍﻟﻐـﺮﺍﻡ ﻭﺍﳍـﻮﻯ‬ ‫ﻭﺍﻟﺼﺒﺎﺑﺔ ﻭﺍﻟﻌﺸﻖ ﻭﺍﳉﻮﻯ ﻭﺍﻟﻘﺮﺏ ﻭﺍﻟﺒﻌﺎﺩ ﻭﺍﻟﻮﺻﺎﻝ ﻭﺍﳊﺎﻥ ﻭﺍﻟﺮﺍﺡ ﻭﺍﳋﻤﺮﺓ ﻭﳎﻠﺲ ﺍﻟﺸﺮﺍﺏ ﻭﺍﻟﻘﺪ‬ ‫ﻭﺍﻟﺮﺷﺎ ﻭﺍﻷﻫﻴﻒ‪.....‬ﺍﱁ ﻭﻟﻜﻦ ﰲ ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ ﳒﺪ ﺃﻟﻔﺎﻇﺎ ﻓﻠﺴﻔﻴﺔ ﻭﲡﺮﻳﺪﻳﺔ ﺍﺳﺘﺨﺪﻣﻬﺎ ﺍﻟﺸﺎﻋﺮ ﰲ‬ ‫ﺩﻳﻮﺍﻧﻪ ؛ﺧﺎﺻﺔ ﰲ ﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﻔﻜﺮﻳﺔ ﺍﻟﱵ ﳛﺎﺟﺞ ‪‬ﺎ ﻭﻳﻨﺎﻇﺮ ﻭﻳﺪﺍﻓﻊ ﺳﻮﺍﺀ ﻋﻦ ﺍﻟﻌﻘﻴﺪﺓ ﺃﻭ ﺍﻋﺘﻘـﺎﺩ ﺃﻭ‬ ‫ﻣﻘﺎﺻﺪ ﺃﻫﻞ ﺍﻟﺘﺼﻮﻑ‪،‬ﺃﻭ ﺍﻟﺪﻓﺎﻉ ﻋﻦ ﺍﻹﺳﻼﻡ‪،‬ﻓﻴﺘﺤﻮﻝ ﺃﺳﻠﻮﺑﻪ ﺇﱃ ﺃﺳﻠﻮﺏ ﺍﻟﻨﻈﻢ ﺍﳋﺎﱄ ﻣﻦ ﺍﻟﻌﺎﻃﻔﺔ‬ ‫ﺍﻟﱵ ﳒﺪﻫﺎ ﰲ ﺷﻌﺮ ﺍﳊﺐ ﳓﻮ ﻗﻮﻟﻪ‪:‬‬ ‫ﻟﻴﺲ ﰲ ﺍﻟﻜﻮﻥ ﺃﺣﺪ‬ ‫ﻗﻞ ﻫﻮ ﺍﷲ ﺃﺣﺪ‬ ‫ﺣﺠﺔ ﻓﻴﻤﻦ ﺟﺤﺪ‬ ‫ﺇﳕﺎ ﺍﻟﻜﻮﻥ ﻟﻪ‬ ‫ﺗﻘﻞ ﺍﳊﻖ ﺍﲢﺪ‬ ‫ﻻ ﺗﻘﻞ ﺣﻞ ﻭﻻ‬ ‫ﻭﻫﻮ ﺍﳊﻖ ﺍﻷﺣﺪ‬ ‫ﻗﻞ ﺳﻮﺍﻩ ﺑﺎﻃﻞ‬ ‫ﻭﻛﻘﻮﻟﻪ ﰲ ﺣﺪﻭﺙ ﺍﻟﻜﻮﻥ‪:‬‬ ‫ﻫﻮ ﻣﻌﻨﺎ ﰲ ﺍﻟﺘﺠﻠﻲ ﰲ ﺗﻘﺎﺩﻳﺮ ﺍﻟﻘﻴﻮﺩ‬ ‫ﻻ ﺗﻈﻦ ﺍﷲ ﻣﻌﻨﺎ ﻫﺎﻫﻨﺎ ﰲ ﺫﺍ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻋﺪﻡ ﻟﻜﻨﻪ ﻳﻈﻬﺮ ﺑﺎﷲ ﻭﺟﻮﺩ‬ ‫ﻭﺗﻘﺎﺩﻳﺮ ﺍﻟﻘﻴﻮﺩ ﺍﻟﻜﻞ ﻓﺎﻥ ﻫﺎﻟﻚ‬ ‫ﺇﳕﺎ ﺍﻟﻜﻮﻥ ﲨﻴﻌﺎ ﺣﺎﺩﺙ ﺇﺫ ﱂ ﻳﻜﻦ‬ ‫ﰒ ﻗﺪ ﻛﺎﻥ ﺭﰊ ﻣﻦ ﻏﲑ ﺟﺤﻮﺩ‬ ‫ﺩﺍﺧﻞ ﺃﻭ ﺧﺎﺭﺝ ﺃﻭ ﺫﻭ ﺍﺗﺼﺎﻝ ﺃﻭ ﻧﻔﻮﺩ‬ ‫ﻟﻴﺲ ﺷﻲﺀ ﻣﻌﻪ ﻣﻦ ﻗﺒﻞ ﺍﻥ ﳜﻠﻖ ﻻ‬ ‫ﺃﺯﻝ ﺍﻵﺯﺍﻝ ﻓﺎﻓﻬﻢ ﻭﺍﻧﺘﺒﻪ ﻣﻦ ﺫﺍ ﺍﻟﺮﻗﻮﺩ‬ ‫ﻻﺯﻣﺎﻥ ﻻ ﻣﻜﺎﻥ ﻻ ﻓﻼﻥ ﻛﺎﻥ ﰲ‬ ‫‪ - 385‬ﺍﺑﻦ ﺍﻟﻔﺎﺭﺽ ﺷﺎﻋﺮ ﺍﳊﺐ ﺍﻹﳍﻲ‪ ،‬ﻳﻮﺳﻒ ﺳﺎﻣﻲ ﺍﻟﻴﻮﺳﻒ‪.‬ﺹ‪56:‬‬ ‫‪ 386‬ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ‪ ،‬ﺍﻟﻐﺰﺍﱄ‪ ،‬ﺝ‪.5‬ﺹ‪183:‬‬

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‫ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺍﻟﺸﺎﻋﺮ ﻗﺪ ﺍﺣﺬ ﻳﻘﺮﺭ ﺣﻘﺎﺋﻖ ﻋﻘﺎﺋﺪ ﺑﻠﻐﺔ ﲡﺮﻳﺪﻳﺔ ﺧﺎﻟﻴﺔ ﻣﻦ ﺍﻟﻌﺎﻃﻔﺔ ﻻ ﻣﺜﻞ ﻫـﺬﻩ‬ ‫ﺍﳌﻮﺿﻮﻋﺎﺕ ﲢﺘﺎﺝ ﺇﱃ ﺃﺩﻟﺔ ﻭﺑﺮﺍﻫﲔ ﻻ ﻳﻨﻔﻊ ﻣﻌﻬﺎ ﺇﻻ ﻟﻐﺔ ﺍﻟﻌﻘﻞ ﻭﺍﻟﻔﻜﺮ ﻭﻻ ﳎﺎﻝ ﻟﻠﻌﺎﻃﻔﺔ ﺍﻟﻐﻨﺎﺋﻴـﺔ‬ ‫ﻓﻴﻬﺎ ﻓﻬﻮ ﻳﺪﺍﻓﻊ ﻋﻦ ﺍﻟﺘﻮﺣﻴﺪ ﺍﳋﺎﻟﺺ ﷲ ﺗﻌﺎﱃ ﻭﻳﻨﻔﻲ ﻋﻘﻴﺪﺓ ﺍﳊﻠﻮﻝ ﻭﺍﻹﲢﺎﺩ ﺍﻟﱵ ﻛﺜﲑﺍ ﻣﺎ ﺍ‪‬ﻢ ‪‬ـﺎ‬ ‫ﺍﻟﺼﻮﻓﻴﻮﻥ ﻭﻳﺮﺩ ﻋﻠﻰ ﺍﻟﻘﺎﺋﻠﲔ ﺑﻘﺪﻡ ﺍﻟﻨﻮﻉ ﰲ ﺍﻟﻌﺎﱂ ﻭﻳﺜﺒﺖ ﺍﷲ ﻛﺎﻥ ﻭﻻ ﺷﻲﺀ ﻣﻌﻪ ﻭﻫﻮ ﺍﻵﻥ ﻋﻠﻰ ﻣﺎ‬ ‫ﻋﻠﻴﻪ ﻛﺎﻥ ﻟﻜﻨﻪ –ﺳﺒﺤﺎﻧﻪ‪ -‬ﺧﻠﻖ ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ ﻭﺣﻠﻖ ﺍﻟﻜﺎﺋﻨﺎﺕ ﻭﻫﻲ ﻣﺎ ﺍﺻﻄﻠﺢ ﻋﻠﻴﻪ ﺑﺎﳊﻮﺍﺩﺙ‪.‬‬ ‫ﺃﻣﺎ ﺇﺫﺍ ﻋﺪﻧﺎ ﺇﱃ ﻟﻐﺔ ﺍﻟﻘﻠﺐ ﻭﺍﻟﻌﺎﻃﻔﺔ ﺍﳉﻴﺎﺷﺔ ﺍﻟﱵ ﺍﺳﺘﺨﺪﻣﻬﺎ ﺍﻟﻨﺎﺑﻠﺴﻲ ﻓﻨﺠﺪﻫﺎ ﻣﺒﺜﻮﺛﺔ ﰲ ﺩﻳﻮﺍﻧﻪ‬ ‫"ﺩﻳﻮﺍﻥ ﺍﳊﻘﺎﺋﻖ ﻭﳎﻤﻮﻉ ﺍﻟﺮﻗﺎﺋﻖ " ﻓﺎﻟﺸﺎﻋﺮ ﻗﺪ ﲰ‪‬ﻰ ﺩﻳﻮﺍﻧﻪ ﺍﲰﺎ ﻳﺸﺘﻤﻞ ﻋﻠـﻰ ﺍﻟﻠﻐـﺘﲔ ﺍﻟﻌﻘﻠﻴـﺔ‬ ‫ﻭﺍﻟﻌﺎﻃﻔﻴﺔ ﻓﻬﺎ ﻫﻮ ﳛﺪﺛﻨﺎ ﺑﻠﻐﺔ ﺍﳌﺮﺍﺣﻞ ﺍﻷﻭﱃ ﻟﻠﺤﺐ ﻭﺍﺳﺘﺒﺪﺍﻝ ﺍﳊﺴﻨﺎﺕ ﺑﺎﻟﺴﻴﺌﺎﺕ‪ ،‬ﻭﻣﺮﺣﻠﺔ ﺇﺳﻼﻡ‬ ‫‪387‬‬ ‫ﺷﻴﻄﺎﻧﻪ‪ ،‬ﻭﺗﺒﺪﻝ ﺃﺣﻮﺍﻟﻪ ﻭ ﺍﻧﺘﻘﺎﻟﻪ ﻣﻦ ﺣﺎﻝ ﺇﱃ ﺣﺎﻝ ﻓﻘﺎﻝ ‪:‬‬ ‫ﻓﺎﻥ ﱄ ﻣﺴﺎﻟﺔ ﲡﻬﺪ‬ ‫ﺍﺟﺘﻤﻌﻮﺍ ﻳﺎ ﺇﺧﻮﰐ ﻭﺍﺣﺸﺪﻭﺍ‬ ‫ﻟﺴﺖ ﺃﻧﺎ ﺫﻟﻚ ﺍﻟﺬﻱ ﺍﻋﻬﺪ‬ ‫ﻛﻨﺖ ﺃﻧﺎ ﻭﺍﻟﻴﻮﻡ ﻣﻦ ﻣﺪﺓ‬ ‫ﻭﻓﻴﻬﻤﺎ ﺃﱐ ﺃﻧﺎ ﺍﳌﻔﺮﺩ‬ ‫ﺫﺍﻙ ﻣﻀﻰ ﻋﲏ ﻭﻫﺬﺍ ﺃﺗﻰ‬ ‫ﺍﺩﻡ ﻫﺬﺍﻙ ﻭﺫﺍ ﺍﲪﺪ‬ ‫ﻭﺗﺎﺭﺓ ﺣﻴﺚ ﺍﻟﺘﺠﻠﻲ ﺍﻗﺘﻀﻰ‬ ‫ﺯﺍﻝ ﻭﺟﺎﺀ ﺍﳊﻖ ﻻ ﳚﺤﺪ‬ ‫ﺃﻧﺎ ﺍﻟﺬﻱ ﺍﻋﻬﺪ ﻭﻫﻢ ﻭﻗﺪ‬ ‫‪.................... ...................‬‬ ‫ﱄ ﺣﺴﻨﺎﺕ ﻭﺍﻫﺘﺪﻯ ﺍﳌﻔﺴﺪ‬ ‫ﺃﻡ ﺳﻴﺌﺎﺕ ﺍﻟﻨﻔﺲ ﻗﺪ ﺑﺪﻟﺖ‬ ‫ﻋﻦ ﺍﻟﻨﱯ ﺍﳌﺼﻄﻔﻰ ﻳﺴﻨﺪ‬ ‫ﺃﻡ ﺍﺳﻠﻢ ﺍﻟﺸﻴﻄﺎﻥ ﺍﺭﺙ ﺍﻟﺬﻱ‬ ‫ﻛﻤﺎ ﳒﺪ ﺍﻟﺸﺎﻋﺮ ﻳﺮﻣﺰ ﻟﻠﻤﺤﺒﻮﺑﺔ‪":‬ﺍﳍﻲ ﺍﳌﻄﻠﻘﺔ ﺏ ﺳﻠﻤﻰ ﻭﺯﻳﻨﺐ ﻭﺳﻌﺎﺩ ﻭﻳـﺴﺘﺨﺪﻡ ﺃﻟﻔـﺎﻅ‬ ‫ﺍﻟﻌﺬﺭﻳﲔ‬ ‫ﺣﺐ ﺳﻠﻤﻰ ﻭﺯﻳﻨﺐ ﻭﺳﻌﺎﺩ‬ ‫ﺇﻥ ﺩﻳﲏ ﻭﻣﻠﱵ ﻭﺍﻋﺘﻘﺎﺩﻱ‬ ‫ﻳﺎ ﻋﺬﻭﱄ ﻓﻠﺴﺖ ﻣﻦ ﺃﻧﺪﺍﺩﻱ‬ ‫ﻓﺎﻧﺘﻘﺺ ﻣﻦ ﻣﻼﻣﱵ ﺃﻭ ﻓﺰﺩﱐ‬ ‫ﰲ ﻣﻘﺎﻡ ﺍﻷﺭﻭﺍﺡ ﻟﻸﺟﺴﺎﺩ‬ ‫ﻛﻴﻒ ﺍﺳﻠﻮﺍ ﻣﻠﻴﺤﺔ ﻫﻲ ﻣﲏ‬ ‫ﻓﺎﻋﺮﻓﻮﻫﺎ ﰲ ﺃﺭﺟﻠﻲ ﻭﺍﻷﻳﺎﺩﻱ‬ ‫ﺍﻥ ﻛﻠﻲ ﻗﺪ ﺷﻒ ﻋﻨﻬﺎ ﺟﻬﺎﺭﺍ‬ ‫‪.................‬‬ ‫‪.............‬‬ ‫ﻓﺮﻁ ﻋﺸﻖ ﻣﺎ ﺃﻥ ﻟﻪ ﻣﻦ ﻧﻔﺎﺩ‬ ‫ﱄ ﺑﻨﺠﺪ ﺳﻘﺎ ﺍﳊﻴﺎ ﺍﺭﺽ ﳒﺪ‬ ‫ﻳﺎ ﺭﻋﻰ ﺍﷲ ﻋﻬﺪﻧﺎ ﲜﻴﺎﺩ‬ ‫ﻭﻏﺮﺍﻡ ﻭﺻﺒﻮﺓ ﲜﻴﺎﺩ‬ ‫‪388‬‬ ‫ﻭﻗﺎﻝ ﰲ ﻣﻮﺷﺢ‪:‬ﺣﻠﻮ ﺍﻟﺸﻤﺎﺋﻞ‬ ‫ﻭﲨﻴﻊ ﺍﻟﻜﻮﻥ ﺃﻃﺮﻕ‬ ‫ﻧﻮﺭ ﻭﺟﻪ ﺍﳊﺐ ﺃﺷﺮﻕ‬ ‫ﻋﻨﻪ ﻭﺍﻟﺒﺎﺭﻕ ﺃﺑﺮﻕ‬ ‫ﻭﻳﺢ ﻣﻦ ﻭﱃ ﻭﺍﻓﺮﻕ‬ ‫‪ - 387‬ﺩﻳﻮﺍﻥ ﺍﳊﺪﺍﺋﻖ ﺍﻟﻨﺪﻳﺔ ﻭﺍﻟﻨﺴﻤﺎﺕ ﺍﻟﺮﻭﺣﻴﺔ‪,‬ﺍﻟﻌﺎﺭﻑ ﺑﺎﷲ‪،‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺸﺎﻏﻮﺭﻱ ﺹ‪149:‬‬ ‫‪ - 388‬ﺩﻳﻮﺍﻥ ﺍﳊﺪﺍﺋﻖ ﺍﻟﻨﺪﻳﺔ ﻭﺍﻟﻨﺴﻤﺎﺕ ﺍﻟﺮﻭﺣﻴﺔ‪,‬ﺍﻟﻌﺎﺭﻑ ﺑﺎﷲ‪،‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺸﺎﻏﻮﺭﻱ ﺹ‪261 :‬‬

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‫ﺩﻭﺭ‬ ‫ﺗﻨﺠﻠﻲ ﻣﻨﻬﺎ ﻋﻠﻴﺎ‬ ‫ﻫﺬﻩ ﻛﺎﺱ ﺍﳊﻤﻴﺎ‬ ‫ﻓﺎﺷﺮﺑﻮﺍ ﺍﻟﻌﺮﻑ ﺍﳌﺮﻭﻕ‬ ‫ﻫﻴﺎ ﻳﺎ ﻧﺪﻣﺎﱐ ﻫﻴﺎ‬ ‫ﺩﻭﺭ‬ ‫ﻋﻄﻔﻪ ﻛﺎﻟﻐﺼﻦ ﻣﺎﺋﻞ‬ ‫ﺃﻫﻴﻒ ﺣﻠﻮ ﺍﻟﺸﻤﺎﺋﻞ‬ ‫ﻣﻬﺠﺔ ﺍﻟﻌﺸﺎﻕ ﺍﺣﺮﻕ‬ ‫ﻗﺎﻡ ﻳﺴﻌﻰ ﰲ ﻏﻼﺋﻞ‬ ‫ﺩﻭﺭ‬ ‫ﻻ ﻭﻻ ﴰﺲ ﻭﺑﺪﺭ‬ ‫ﻻ ﺗﻘﻞ ﺯﻳﺪ ﻭﻋﻤﺮﻭ‬ ‫ﻟﺒﺲ ﺍﻟﺜﻮﺏ ﺍﳌﺰﻭﻕ‬ ‫ﻫﻮ ﺭﺏ ﻣﻨﻪ ﻗﻬﺮ‬ ‫ﺩﻭﺭ‬ ‫ﻭﺳﻼﱐ ﻳﺎ ﺛﻘﺎﰐ‬ ‫ﻭﻋﻠﻰ ﻃﻪ ﺻﻼﰐ‬ ‫ﰲ ﲝﺎﺭ ﺍﻟﻌﻠﻢ ﻳﻐﺮﻕ‬ ‫ﻟﻠﻐﲏ ﻋﺒﺪ ﻣﻮﺍﰐ‬ ‫ﻓﻬﺎ ﻫﻲ ﺃﻟﻔﺎﻅ ﺍﻟﻌﺸﻖ ﻭﺍﻟﻐﺮﺍﻡ ﻭﺍﻟﺼﺒﺎﺑﺔ ﻭﺍﳍﻴﺎﻡ ﻭﻫﻮ ﻛﻤﺎ ﻧﻼﺣﻆ ﻣﺎ ﺯﺍﻝ ﰲ ﺍﳌﺮﺍﺣﻞ ﺍﻷﻭﱃ ﺃﻣﺎ‬ ‫ﰲ ﻣﺮﺣﻠﺔ ﺍﻟﻨﻬﺎﻳﺎﺕ ﻣﺮﺣﻠﺔ"ﺍﳊﺐ ﺍﻻﺗﺼﺎﱄ ﺍﳊﻀﻮﺭﻱ" ﳒﺪ ﺃﻥ ﻟﻐﺔ ﺍﻟﺸﺎﻋﺮ ﺍﺧﺘﻠﻔﺖ ﻭﺣﺮﻗﺔ ﺍﳊـﺐ‬ ‫ﺍﻧﻄﻔﺄﺕ ﻷﻧﻪ ﻣﻊ ﺣﺒﻴﺒﻪ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ ﻭﻫﺬﻩ ﻫﻲ ﻣﺮﺣﻠﺔ ﺍﳌﺸﺎﻫﺪﺓ "ﺃﻥ ﺗﻌﺒﺪ ﺍﷲ ﻛﺄﻧﻚ ﺗﺮﺍﻩ" ﻳﻘﻮﻝ ﰲ‬ ‫‪389‬‬ ‫ﺫﻟﻚ‪:‬‬ ‫ﻓﻬﻮ ﺃﺣﺰﺍﻥ ﺍﻟﻘﻠﺐ ﺍﳌﻨﺘﺒﻪ‬ ‫ﻛﻞ ﺷﻲﺀ ﻻ ﻳﺮﻯ ﺍﻟﺮﲪﻦ ﺑﻪ‬ ‫ﻋﻨﺪ ﻣﻦ ﻳﻌﺮﻓﻪ ﻻ ﻳﺸﺘﺒﻪ‬ ‫ﺍﻧﻪ ﰲ ﻛﻞ ﺷﻲﺀ ﻇﺎﻫﺮ‬ ‫ﻭﺍﺛﻘﺎ ﺑﺎﻟﻐﲑ ﻻ ﻏﲑ ﺍﻧﺘﺒﻪ‬ ‫ﺛﻖ ﺑﻪ ﰲ ﻛﻞ ﺣﺎﻝ ﻻ ﺗﻜﻦ‬ ‫ﻭﲢﻘﻖ ﻣﻨﻚ ﺫﻱ ﺍﻟﺮﺅﻳﺔ ﺑﻪ‬ ‫ﻭﺗﻜﻠﻒ ﰲ ﺍﻟﺴﻮﻯ ﺭﺅﻳﺘﻪ‬ ‫ﻋﻦ ﻗﻴﻮﺩ ﺗﻜﻦ ﺍﻟﺸﻬﻢ ﺍﻟﻨﺒﻪ‬ ‫ﻭﺑﻪ ﻛﻨﻪ ﻭﺟﻮﺩﺍ ﻣﻄﻠﻘﺎ‬ ‫ﺇﺫﻥ ﻓﺎﳊﺐ ﻋﻨﺪ ﺷﺎﻋﺮﻧﺎ ﺍﻟﻨﺎﺑﻠﺴﻲ ﻫﻮ ﺣﺐ ﺍﳍﻲ ﻧﺎﺗﺞ ﻋﻦ ﺍﳌﻌﺮﻓﺔ ﻭﻣﻬﻤﺎ ﻭﺟﺪﻧﺎ ﻣـﻦ ﺃﻟﻔـﺎﻅ‬ ‫ﻣﺬﻛﺮﺓ ﺃﻭ ﻣﺆﻧﺜﺔ ﺃﻭ ﺗﺸﺒﻴﺐ ﰲ ﺭﻳﺎﺽ ﺃﻭ ﺯﻫﺮ ﺃﻭ ‪‬ﺮ ﺃﻭ ﻃﲑ ﻭﳓﻮ ﺫﻟﻚ ﻓﻤﺮﺍﺩﻩ ﺍﳊﻘﻴﻘـﺔ ﺍﻟﻈـﺎﻫﺮﺓ‬ ‫ﺍﳌﺘﺠﻠﻴﺔ ﺑﻮﺟﻬﻬﺎ ﺍﳊﻖ ﺍﻟﺒﺎﻗﻲ ﰲ ﺫﻟﻚ ﺍﻟﺸﻲﺀ ﺍﻟﻔﺎﱐ‪ ،‬ﻭﻟﻴﺲ ﻣﺮﺍﺩﻩ ﺫﻟﻚ ﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ ﻫﻮ ﰲ ﻧﻈـﺮﻩ‬ ‫‪390‬‬ ‫ﻭﲢﻘﻴﻘﻪ ﳎﺮﺩ ﺭﺗﺒﺔ ﻭﳘﻴﺔ ﻭﺻﻮﺭﺓ ﺗﻘﺪﻳﺮﻳﺔ"‬ ‫ﻫﺬﺍ ﻣﺎ ﺣﻜﺎﻩ ﺍﻟﻨﺎﺑﻠﺴﻲ ﻋﻦ ﺍﺑﻦ ﺍﻟﻔﺎﺭﺽ ﰲ ﺷﺮﺣﻪ ﻟﺪﻳﻮﺍﻥ ﺍﺑﻦ ﺍﻟﻔﺎﺭﺽ ؛ﺣﻴﺚ ﻛﺎﻥ ﻳﻠﺘﻤﺲ ﻟﻪ‬ ‫ﺍﻟﻌﺬﺭ ﰲ ﺃﻥ ﻛﻞ ﻣﺎ ﻗﺎﻟﻪ ﻓﻬﻮ ﻣﻦ ﻗﺒﻴﻞ ﺍﻟﻨﻈﺮﺓ ﺍﳊﻘﻴﻘﻴﺔ ﻧﺘﻴﺠﺔ ﺍﻻﺳﺘﻐﺮﺍﻕ ﰲ ﺍﻟﺸﻬﻮﺩ ﺍﻻﺗﺼﺎﱄ ﺍﻟﺬﻱ‬ ‫ﻛﺎﻥ ﻳﻌﻴﺸﻪ ﺍﺑﻦ ﺍﻟﻔﺎﺭﺽ ﳓﻮ ﻗﻮﻟﻪ‪:‬‬ ‫ﻭﲢﻜﻢ ﻓﺎﳊﺴﻦ ﻗﺪ ﺃﻋﻄﺎﻙ‬ ‫ﺗﻪ ﺩﻻﻻ ﻓﺄﻧﺖ ﺃﻫﻞ ﻟﺬﺍﻙ‬ ‫‪ - 389‬ﺩﻳﻮﺍﻥ ﺍﳊﺪﺍﺋﻖ ﺍﻟﻨﺪﻳﺔ ﻭﺍﻟﻨﺴﻤﺎﺕ ﺍﻟﺮﻭﺣﻴﺔ‪,‬ﺍﻟﻌﺎﺭﻑ ﺑﺎﷲ‪،‬ﻋﺒﺪ ﺍﳊﻤﻦ ﺍﻟﺸﺎﻏﻮﺭﻱ ﺹ‪258:‬‬ ‫‪ - 390‬ﺷﺮﺡ ﺩﻳﻮﺍﻥ ﺍﺑﻦ ﺍﻟﻔﺎﺭﺽ‪ ،‬ﻋﺒﺪ ﺍﻟﻐﲏ ﺍﻟﻨﺎﺑﻠﺴﻲ ﺹ‪61:‬‬

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‫‪ISoIT‬‬

‫ﻓﻌﻠﻲ ﺍﳉﻤﺎﻝ ﻗﺪ ﻭﻻﻙ‬

‫ﻭﻟﻚ ﺍﻷﻣﺮ ﻓﺎﻗﺾ ﻣﺎ ﺃﻧﺖ ﻗﺎﺽ‬ ‫ﻭﳓﻮ ﻗﻮﻟﻪ‪:‬‬ ‫ﺭﻭﺣﻲ ﻓﺎﻙ ﻋﺮﻓﺖ ﺃﻡ ﱂ ﺗﻌﺮﻑ‬ ‫ﻗﻠﱯ ﳛﺪﺛﲏ ﺑﺄﻧﻚ ﻣﺘﻠﻔﻲ‬ ‫ﻓﻤﺜﻞ ﻫﺬﺍ ﺍﳋﻄﺎﺏ ﺍﻟﺬﻱ ﻇﺎﻫﺮﻩ ﺧﻄﺎﺏ ﶈﺒﻮﺏ ﺇﻧﺴﺎﱐ ﻓﺎﻟﻨﺎﺑﻠﺴﻲ ﳚﻌﻠﻪ ﺣﺒﺎ ﺇﳍﻴﺎ ﻭﻫﺬﺍ ﻣﺎ ﻗﺎﻟﻪ‬ ‫ﺍﻟﻨﺎﺑﻠﺴﻲ ﺗﻌﻠﻴﻘﺎ ﻋﻠﻰ ﻗﻮﻝ ﺍﺑﻦ ﺍﻟﻔﺎﺭﺽ‪:‬‬ ‫ﻛﺤﻠﺖ ﻋﻴﲏ ﻋﻤﻰ ﺇﻥ ﻏﲑﻫﺎ‬ ‫ﻧﻈﺮﺗﻪ ﺇﻳﻪ ﻋﲏ ﺫﺍ ﺍﻟﺮ‪‬ﺷﻲ‬ ‫‪391‬‬ ‫ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻌﻔﻴﻒ ﺍﻟﺘﻠﻤﺴﺎﱐ‪:‬‬ ‫ﻧﻈﺮﺕ ﺇﻟﻴﻬﺎ ﻻ ﻭﻣﺒﺴﻤﻬﺎ ﺍﻷﳌﻰ‬ ‫ﻧﻈﺮﺕ ﺇﻟﻴﻪ ﻭﺍﳌﻠﻴﺢ ﻳﻈﻨﲏ‬ ‫ﺻﻔﺎﺕ ﲨﺎﻝ ﻓﺎﺩﻋﻰ ﻣﻠﻜﻬﺎ ﻇﻠﻤﺎ‬ ‫ﻭﻟﻜﻦ ﺃﻋﺎﺭﺗﻪ ﺇﱃ ﺍﳊﺴﻦ ﻭﺻﻔﻬﺎ‬ ‫ﻭﳍﺬﺍ ﺃﺭﻯ ﺃﻥ ﺍﻟﻨﺎﺑﻠﺴﻲ ﺃﺣﻖ ﺑﺎﻥ ﻳﺼﺒﻎ ‪‬ﺬﻩ ﺍﻟﺼﺒﻐﺔ ﻷﻧﻪ ﺍﻟﺘﻤﺲ ﺍﻟﻌﺬﺭ ﻟﻐﲑﻩ ﻓﻴﻤﺎ ﻋﱪ ﻋﻨـﻪ ﰲ‬ ‫ﻟﻔﻈﻪ ﻭﻣﻌﻨﺎﻩ‪.‬‬ ‫ﺭﺿﻮﺍﻥ ﳏﻤﺪ ﺳﻌﻴﺪ ﺍﻳﺰﻭﱄ‬ ‫‪Jabatan Pengajian Arab dan Tamadun Islam‬‬ ‫‪Fakulti Pengajian Islam‬‬ ‫‪Universiti Kebangsaan Malaysia‬‬

‫‪ - 391‬ﺍﻧﻈﺮ ﺍﻟﺸﺎﻏﻮﺭﻱ ﺷﺎﻋﺮ ﺍﻟﺘﺼﻮﻑ ﰲ ﺍﻟﻘﺮﻥ ﺍﻟﻌﺸﺮﻳﻦ‪ ،‬ﺭﺿﻮﺍﻥ ﳏﻤﺪ ﺳﻌﻴﺪ ﺍﻟﻜﺮﺩﻱ‪.‬ﺹ‪156:‬‬

‫ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺑﺎﺯ‪ :‬ﺩﺭﺍﺳﺔ ﻭﺻﻔﻴﺔ ﻟﺒﻌﺾ ﺃﻧﺸﻄﺘﻪ ﻭﻣﻨﺠﺰﺍﺗﻪ ﻭﺃﻓﻜﺎﺭﻩ ﺍﻟﺪﻋﻮﻳﺔ‬ ‫ﻋﺜﻤﺎﻥ ﺑﻦ ﳏﻤﺪ ﻭﻋﺜﻤﺎﻥ ﺣﺎﺝ ﻃﺎﻟﺐ ﻭﺑﺪﱄ ﻫﺸﺎﻡ ﳏﻤﺪ ﻧﺎﺻﺮ‬

‫ﺗﻘﺪﱘ‪:‬‬ ‫ﺇﻥ ﺍﻟﺘﻄﻮﺭ ﺍﻹﺳﻼﻣﻲ ﱂ ﳚﺮ ﺑﺪﺍﻓﻊ ﻣﻦ ﺃﺷﺨﺎﺹ ﺃﺳﻮﻳﺎﺀ ﻣﻦ ﺍﻟﻨﺎﺱ ﻓﻘﻂ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﺒﺪﻧﻴﺔ ﺑـﻞ‬ ‫ﺃﻳﻀﺎ ﺑﺪﺍﻓﻊ ﻣﻦ ﺃﺷﺨﺎﺹ ﻣﻦ ﺫﻭﻱ ﺍﻻﺣﺘﻴﺎﺟﺎﺕ ﺍﳋﺎﺻﺔ ﳛﺎﻭﻟﻮﻥ ﺃﻥ ﻳﺜﺒﺘﻮﺍ ﻗـﺪﺭ‪‬ﻢ ﻋﻠـﻰ ﺗﻘـﺪﱘ‬ ‫ﺍﻹﺳﻬﺎﻣﺎﺕ ﺍﻟﻌﻈﻴﻤﺔ ﺍﳌﻐﺰﻯ ﻟﺘﻄﻮﺭ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ‪ .‬ﻭﻣﻦ ﻫﺆﻻﺀ ﺍﻟﻨﺎﺱ ﻏﲑ ﺍﻷﺳﻮﻳﺎﺀ ﻣﻦ ﺍﻟﻨﺎﺣﻴـﺔ‬ ‫ﺍﻟﻌﻀﻮﻳﺔ ﻭﺍﻟﺬﻳﻦ ﺛﺒﺖ ﻧﺸﺎﻃﻬﻢ ﰲ ﳎﺎﻝ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳌﻐﻔﻮﺭ ﻟﻪ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺑﺎﺯ ﻣـﻦ‬ ‫ﻛﺒﺎﺭ ﺍﻟﻌﻠﻤﺎﺀ ﺍﳌﻮﻗﺮﻳﻦ ﰲ ﺍﳌﻤﻠﻜﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ‪ .‬ﻭﺭﻏﻢ ﺗﻜﺮﺭ ﺗﻌﺮﺿﻪ ﻻﻧﺘﻘﺎﺩﺍﺕ ﺑﻌـﺾ ﺍﻟﻨـﺎﺱ‬ ‫ﺍﻟﺬﻳﻦ ﻳﻨﺎﻗﺸﻮﻥ ﻣﺪﻯ ﻗﺪﺭﺗﻪ ﺍﻟﺒﺪﻧﻴﺔ ﻭﻣﺸﺮﻭﻋﻴﺔ ﺑﻌﺾ ﻓﺘﺎﻭﺍﻩ ﺍﻟﺒﻌﻴﺪﺓ ﻋﻠﻰ ﺣﺪ ﺯﻋﻤﻬﻢ ﻋﻦ ﻣﻘﺎﺻـﺪ‬ ‫ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻗﻮﺍﻋﺪﻫﺎ ﺍﳌﻌﻤﻮﻝ ‪‬ﺎ ﱂ ﻳﺰﻝ ﻟﻪ ﺍﺭﺗﺒﺎﻁ ﻓﻌﺎﻝ ﺑﺎﻷﻧﺸﻄﺔ ﺍﻟﺪﻋﻮﻳﺔ ﻣﻊ ﺗﻘﺪﱘ ﺃﺳﺲ‬ ‫ﺍﳌﻨﺎﻫﺞ ﺍﻟﺪﻋﻮﻳﺔ ﺍﻟﱵ ﲤﺘﺎﺯ ﺑﺎﳊﺰﻡ ﻣﻊ ﺍﻟﺘﺰﺍﻡ ﺍﳊﻜﻤﺔ‪ .‬ﻭﻟﻌﻞ ﻫﺬﺍ ﻫﻮ ﺍﻟﺴﺮ ﻭﺭﺍﺀ ﲤﻴﺰ ﺩﻋﻮﺓ ﺍﻟﺸﻴﺦ ﻋﺒﺪ‬ ‫ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺑﺎﺯ ﺍﻟﺬﻱ ﺁﺛﺮ ﺍﻻﻋﺘﺪﺍﻝ ﻭﺍﻟﻮﺳﻄﻴﺔ ﺭﻏﻢ ﻋﻠﻢ ﺍﳉﻤﻴﻊ ﲟﻨﺎﺻﺮﺗﻪ ﻟﻠﺤﺮﻛﺔ ﺍﻟﻮﻫﺎﺑﻴﺔ ﺍﳌﻌﺮﻭﻓـﺔ‬ ‫ﺑﺎﻟﺘﺸﺪﺩ ﰲ ﺇﺻﺪﺍﺭ ﺑﻌﺾ ﻓﺘﺎﻭﺍﻫﺎ‪ .‬ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﳏﺎﻭﻟﺔ ﺃﻭﻟﻴﺔ ﻳﺮﺟﻰ ﺃﻥ ﻳﻌﻘﺒﻬﺎ ﲝﺚ ﺁﺧﺮ ﺃﻛﺜﺮ ﺩﻗـﺔ‬ ‫ﻭﺗﻔﺼﻴﻼ ﰲ ﺍﻟﻜﺸﻒ ﻋﻦ ﺇﺳﻬﺎﻣﺎﺗﻪ ﻭﺃﻓﻜﺎﺭﻩ ﺍﻟﺪﻋﻮﻳﺔ ﰲ ﳎﺎﻝ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬ ‫ﺳﲑﺓ ﺣﻴﺎﺓ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺑﺎﺯ ﻭﺧﻠﻔﻴﺔ ﺗﻌﻠﻴﻤﻪ‬ ‫ﺍﲰﻪ ﺍﻟﻜﺎﻣﻞ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﺎﺯ‪ .‬ﺍﻟـﺸﻴﺦ ﺭﺟـﻞ‬ ‫ﻣﺘﻮﺳﻂ ﰲ ﻗﺎﻣﺘﻪ‪ ,‬ﻻ ﻫﻮ ﻃﻮﻳﻞ ﻭﻻ ﻫﻮ ﻗﺼﲑ‪ ,‬ﻭﺫﻭ ﻣﻨﻜﺒﲔ ﻋﺮﻳﻀﲔ ﻭﻭﺟﻪ ﻣـﺴﺘﻄﻴﻞ ﺍﻟـﺸﻜﻞ‬ ‫ﻭﺑﺸﺮﺓ ﻓﺎﲢﺔ ﺍﻟﻠﻮﻥ‪) ,‬ﺷﻘﺮﺍﺀ( ﻭﺃﻧﻒ ﻃﻮﻳﻞ ﻭﳊﻴﺔ ﻛﺜﺔ ﻣﻊ ﻗﺼﺮﻫﺎ‪ .‬ﺃﻣﺎ ﺗﻘﺎﺳﻴﻢ ﺟـﺴﻤﻪ ﻭﺃﻃﺮﺍﻓـﻪ‬ ‫ﻓﻤﻘﺒﻮﻟﺔ‪ ,‬ﺃﻱ ﻣﺘﻮﺳﻄﺔ ﺑﲔ ﺍﻟﻜﱪ ﻭﺍﻟﺼﻐﺮ‪ .‬ﻭ ﳛﺐ ﺍﺭﺗﺪﺍﺀ ﺍﻟﺜﻮﺏ ﺍﻟﻮﺍﺳﻊ ﺍﻷﺑﻴﺾ ﺍﻟﻠﻮﻥ ﻛﻤﺎ ﻳﺘﺤﻠﻰ‬ ‫ﺑﺎﻟﺰﻫﺪ ﻭﺍﻟﻮﺭﻉ ﻭﺍﻟﻌﻔﺔ ﻭﺭﺣﺎﺑﺔ ﺍﻟﺼﺪﺭ ﻭﺍﻟﺼﺪﻕ ﻭﻳﺘﻤﺘﻊ ﺑﺎﻟﻔﺼﺎﺣﺔ ﻭﻃﻼﻗﺔ ﺍﻟﻠـﺴﺎﻥ ﺃﺛﻨـﺎﺀ ﺇﻟﻘـﺎﺀ‬ ‫ﺍﶈﺎﺿﺮﺍﺕ ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﲤﺘﻌﻪ ﺑﻘﻮﺓ ﺍﻟﺬﺍﻛﺮﺓ‪ .‬ﻟﻘﺪ ﺭﺯﻗﻪ ﺍﷲ ﲦﺎﻧﻴﺔ ﺃﺑﻨﺎﺀ‪ ,‬ﺃﺭﺑﻌﺔ ﺃﻭﻻﺩ ﻭﺃﺭﺑﻊ ﺑﻨﺎﺕ‪.‬‬ ‫ﻭﻟﺪ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺑﺎﺯ ﰲ ﻳﻮﻡ ‪ 12‬ﻣﻦ ﺷﻬﺮ ﺫﻭ ﺍﳊﺠﺔ ﻋﺎﻡ ‪1330‬ﻩ ﻭﻇﻞ ﻣﻘﻴﻤـﺎ ﰲ‬ ‫ﻣﺴﻘﻂ ﺭﺃﺳﻪ‪ ,‬ﺍﻟﺮﻳﺎﺽ‪ ,‬ﻋﺎﺻﻤﺔ ﺍﳌﻤﻠﻜﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ ﺣﱴ ‪‬ﺎﻳﺔ ﻋﻤﺮﻩ‪ .‬ﻭﺑﻌﺪ ﻭﻓﺎﺓ ﺃﺑﻴﻪ ﻭﻫﻮ ﺍﺑﻦ‬ ‫ﺛﻼﺙ ﺳﻨﲔ ﻗﺎﻣﺖ ﺍﻷﻡ ﺑﺪﻭﺭ ﺍﳌﺮﰊ ﻟﻪ ﺣﱴ ﲤﻜﻦ ﻣﻦ ﺣﻔﻆ ﺍﻟﻘﺮﺁﻥ ﻭﻫﻮ ﺩﻭﻥ ﺍﻟﺒﻠﻮﻍ ﻭﺗﻌﻠﻢ ﺃﻧـﻮﺍﻉ‬ ‫ﻣﻦ ﺍﻟﻜﺘﺐ ﺍﳌﺘﺼﻠﺔ ﺑﺎﻟﻌﻠﻮﻡ ﺍﻹﺳﻼﻣﻴﺔ‪ .‬ﺇﻥ ﺍﻟﻈﺮﻭﻑ ﺍﻟﱵ ﻣﺮ ‪‬ﺎ ﺍﻟﺸﻴﺦ ﰲ ﻣﺸﻮﺍﺭ ﺣﻴﺎﺗﻪ ﻟﻴﺴﺖ ﺳﻬﻠﺔ‬ ‫ﻣﻊ ﺍﺣﺘﻀﺎﻥ ﺍﻷﻡ ﻟﻪ ﺣﱴ ﺑﻠﻎ ﻣﻦ ﺍﻟﻌﻤﺮ ‪ 26‬ﺳﻨﺔ‪ .‬ﺇﻥ ﺍﻟﻈﺮﻭﻑ ﺍﻟﺼﻌﺒﺔ ﻗﺪ ﺩﻓﻌﺘﻪ ﺇﱃ ﻣﺴﺎﻋﺪﺓ ﺃﺧﻴﻪ‬

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‫‪ISoIT‬‬

‫ﺍﻷﻛﱪ ﰲ ﲡﺎﺭﺗﻪ ﻟﻠﻤﻼﺑﺲ ﰲ ﺍﻟﺴﻮﻕ ﻭﻫﻮ ﺍﺑﻦ ﺛﻼﺛﺔ ﻋﺸﺮ ﺗﻘﺮﻳﺒﺎ‪ .‬ﻭﺍﻧﺸﻐﺎﻟﻪ ﺑﺎﻟﺘﺠﺎﺭﺓ ﱂ ﳝﻨﻌﻪ ﻋـﻦ‬ ‫ﻣﻮﺍﺻﻠﺔ ﺩﺭﺍﺳﺘﻪ ﻟﻠﻌﻠﻮﻡ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻷﺳﺎﺳﻴﺔ‪ ,‬ﻣﻦ ﺃﻣﺜﺎﻝ ﺍﻟﻘﺮﺁﻥ ﻭﺍﳊﺪﻳﺚ ﻭﺍﻟﻔﻘﻪ ﻭﺍﻟﺘﻔﺴﲑ‪ .‬ﺑﺪﺃ ﻳﻔﻘﺪ‬ ‫ﺑﺼﺮﻩ ﺇﺛﺮ ﺇﺻﺎﺑﺘﻪ ﺑﺎﻟﺮﻣﺪ ﺍﳊﺎﺩ ﻭﻫﻮ ﺍﺑﻦ ﺳﺘﺔ ﻋﺸﺮ ﺳﻨﺔ‪ ,‬ﳑﺎ ﺃﺩﻯ ﺇﱃ ﻓﻘﺪﺍﻧﻪ ﺍﻟﻜﺎﻣﻞ ﻟﻠﺒﺼﺮ ﺣﲔ ﺑﻠﻎ‬ ‫ﻣﻦ ﺍﻟﻌﻤﺮ ﻋﺸﺮﻳﻦ ﺳﻨﺔ‪ .‬ﻭﻣﻊ ﺫﻟﻚ‪ ,‬ﱂ ﻳﻨﻄﻔﺊ ﲢﻤﺴﻪ ﳌﻮﺍﺻﻠﺔ ﲢﺼﻴﻠﻪ ﻟﻠﻌﻠﻮﻡ ﺍﻹﺳﻼﻣﻴﺔ ﺣﱴ ﺃﺻﺒﺢ‬ ‫ﻣﺸﻬﻮﺩﺍ ﻟﻪ ﺑﻐﺰﺍﺭﺓ ﻋﻠﻤﻪ ﻭﺣﺴﻦ ﺍﺳﺘﻴﻌﺎﺑﻪ ﻟﻌﻠﻮﻡ ﺍﻹﺳﻼﻡ ﰲ ﺍﳌﻤﻠﻜﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ‪ .‬ﻣﻦ ﺍﳌﻤﻜـﻦ‬ ‫ﺇﺭﺟﺎﻉ ﻓﻀﻞ ﺍﺳﺘﻴﻌﺎﺏ ﺍﻟﺸﻴﺦ ﻟﻠﻌﻠﻮﻡ ﺍﻹﺳﻼﻣﻴﺔ ﺇﱃ ﺧﻠﻔﻴﺔ ﺃﺳﺮﺗﻪ ﺍﳌﻌﺮﻭﻓﺔ ﲝﺮﺻﻬﺎ ﻋﻠﻰ ﺍﻹﳌﺎﻡ ﺑﻌﻠﻮﻡ‬ ‫ﺍﻟﺘﺠﺎﺭﺓ ﻭﺍﻟﺰﺭﺍﻋﺔ ﻭﲝﺴﻦ ﺍﳋﻠﻖ‪ .‬ﻳﻘﻮﻝ ﻣﺆﻟﻒ ﻛﺘﺎﺏ "ﺣﻮﻝ ﺗﺮﺍﺟﻢ ﺍﳊﻨﺎﺑﻠﺔ" ﺇﻥ ﻋﺎﺋﻠﺘﻪ ﻛﺎﻧﺖ ﻣﺪﻧﻴﺔ‬ ‫ﺍﻷﺻﻞ ﻭﺍﳌﻨﺸﺄ ﰒ ﺍﻧﺘﻘﻠﺖ ﺇﱃ ﺍﻟﺪﺭﻋﻴﺔ ﰒ ﺇﱃ ﻣﻨﻄﻘﺔ ﺑﲏ ﲤﻴﻢ‪ .‬ﻭﻛﺎﻥ ﻣﻦ ﺑﲔ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺒﺎﺭﺯﻳﻦ ﺍﻟـﺬﻳﻦ‬ ‫ﺃﳒﺒﺘﻬﻢ ﻫﺬﻩ ﺍﻟﻌﺎﺋﻠﺔ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﶈﺴﻦ ﺍﺑﻦ ﺃﲪﺪ ﺍﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﺎﺯ ﺍﻟﺬﻱ ﺗﻮﰲ ﻋﺎﻡ ‪1342‬ﻩ ‪ ,‬ﻭﳒﻠﻪ‬ ‫ﺍﻟﺸﻴﺦ ﻣﺒﺎﺭﻙ ﺍﺑﻦ ﻋﺒﺪ ﺍﶈﺴﻦ ﺍﺑﻦ ﺃﲪﺪ ﺍﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﺎﺯ )‪1303‬ﻩ‪1356-‬ﻩ(‪ .‬ﻟﻘﺪ ﻋﺮﻓﺎ ﺑﻐـﺰﺍﺭﺓ‬ ‫ﻋﻠﻤﻬﻤﺎ ﰲ ﳎﺎﻝ ﺍﻟﻌﻠﻮﻡ ﺍﻹﺳﻼﻣﻴﺔ ﻟﺪﺭﺟﺔ ﺇﺳﻨﺎﺩ ﻣﻨﺎﺻﺐ ﺣﺴﺎﺳﺔ ﺇﻟﻴﻬﻤﺎ ﺃﺛﻨﺎﺀ ﺣﻜﻢ ﺍﳌﻐﻔﻮﺭ ﻟﻪ ﺍﳌﻠﻚ‬ ‫ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ‪.‬‬ ‫ﻧﺮﺟﻊ ﺇﱃ ﻣﻮﺿﻮﻉ ﺧﻠﻔﻴﺔ ﺗﻌﻠﻴﻤﻪ ﻓﻨﺠﺪ ﺃﻥ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻛﺎﻥ ﳝﺘﺎﺯ ﺑﺎﻟﻨﺒﻮﻍ ﻭﺍﻟﻨﺠﺎﺑﺔ ﺣﻴﺚ‬ ‫ﲤﻜﻦ ﻣﻦ ﺣﻔﻆ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ,‬ﻛﻤﺎ ﺃﺳﻠﻔﻨﺎ ﺫﻛﺮﻩ ﻭﻫﻮ ﺩﻭﻥ ﺍﻟﺒﻠﻮﻍ‪ .‬ﻭﱂ ﳝﻨﻌﻪ ﺗﻮﺍﺿﻊ ﺃﺣﻮﺍﻟﻪ ﻋـﻦ‬ ‫ﲢﺼﻴﻞ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺪﻳﻨﻴﺔ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﺘﻮﺳﻊ ﰲ ﻗﺮﺍﺀﺓ ﻭﺗﻠﻘﻲ ﺍﻟﺪﺭﻭﺱ ﻣﻦ ﺑﻌﺾ ﻛﺒﺎﺭ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺷـﱴ‬ ‫ﺍ‪‬ﺎﻻﺕ‪ .‬ﻣﻨﻬﻢ‪:‬‬ ‫‪ .1‬ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﻄﻴﻒ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺣﺴﲔ ﺑﻦ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ‬

‫ﺍﻟﻮﻫﺎﺏ‪.‬‬ ‫‪ .2‬ﺍﻟﺸﻴﺦ ﺻﺎﱀ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺣﺴﲔ ﺑﻦ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ‪.‬‬ ‫‪.3‬‬ ‫‪.4‬‬ ‫‪.5‬‬ ‫‪.6‬‬

‫)ﻗﺎﺿﻲ ﻗﻀﺎﺓ ﺍﻟﺮﻳﺎﺽ(‬ ‫ﺍﻟﺸﻴﺦ ﺳﻌﺪ ﺑﻦ ﲪﺎﺩ ﺑﻦ ﻋﺎﺗﻖ‪) .‬ﻗﺎﺿﻲ ﻗﻀﺎﺓ ﺍﻟﺮﻳﺎﺽ( ﻭﻛﺎﻥ ﻣﻌﻠﻤﺎ ﻟﻪ ﰲ ﺍﻟﺘﺠﻮﻳﺪ‪.‬‬ ‫ﺍﻟﺸﻴﺦ ﲪﺎﺩ ﺑﻦ ﻓﺎﺭﺱ‪) .‬ﻧﺎﺋﺐ ﺭﺋﻴﺲ ﺧﺰﺍﻧﺔ ﺍﻟﺮﻳﺎﺽ(‬ ‫ﺍﻟﺸﻴﺦ ﺳﻌﺪ ﺑﻦ ﻭﻗﺎﺹ ﺍﻟﺒﺨﺎﺭﻱ‪) .‬ﻣﻦ ﻛﺒﺎﺭ ﻋﻠﻤﺎﺀ ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ(‬ ‫ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﻄﻴﻒ ﺍﻟﺸﻴﺦ‪) .‬ﻣﺴﺌﻮﻝ ﺇﻋﻼﻣﻲ ﺣﻜﻮﻣﻲ ﻟﻘﻮﺍﻧﲔ‬ ‫ﺍﳌﻤﻠﻜﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ(‬

‫ﻭﻣﻨﻬﻢ ﺃﻳﻀﺎ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﻭﻛﺎﻥ ﺃﻛﺜﺮﻫﻢ ﺗﻮﺟﻴﻬﺎ ﻟﻠﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ‪ .‬ﻟﻘﺪ ﺗﻠﻘﻰ ﻣﻨﻪ‬ ‫ﳐﺘﻠﻒ ﺍ‪‬ﺎﻻﺕ ﺍﻟﻌﻠﻤﻴﺔ ﺑﺼﻮﺭﺓ ﺃﻛﺜﺮ ﺗﺪﻗﻴﻘﺎ ﳌﺪﺓ ﺣﻮﺍﱄ ﻋﺸﺮ ﺳﻨﻮﺍﺕ )‪1347‬ﻩ‪1357-‬ﻩ( ﻭﻇﻞ‬ ‫ﻳﺘﻠﻤﺬ ﻋﻠﻰ ﻳﺪﻳﻪ ﺇﱃ ﺃﻥ ﺃﺭﺳﻞ ﺇﱃ ﻣﻘﺎﻃﻌﺔ ﺍﳋﺮﺝ ﻟﺘﻮﱄ ﺍﻟﻘﻀﺎﺀ ﺑﻨﺎﺀ ﻋﻠﻰ ﻃﻠﺐ ﺍﻟﺸﻴﺦ ﳏﻤـﺪ ﺑـﻦ‬ ‫ﺇﺑﺮﺍﻫﻴﻢ‪ .‬ﻭﻣﻨﻬﺞ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳌﺘﺒﻊ ﰲ ﺍﻟﺘﺪﺭﻳﺲ ﻫﻮ ﺍﻟﺒﺪﺀ ﺑـﺎﻷﻫﻢ ﰒ ﺑـﺎﳌﻬﻢ ﰲ ﺍﻟﻌﻠـﻮﻡ‬

‫ﻋﺜﻤﺎﻥ ﺑﻦ ﳏﻤﺪ ‪201 -‬‬

‫ﺍﻹﺳﻼﻣﻴﺔ‪ .‬ﻟﻘﺪ ﺑﺪﺃ ﺑﺎﻟﻌﻘﻴﺪﺓ ﰲ ﺗﻌﻠﻴﻤﻪ ﻭﺫﻟﻚ ﺑﺎﻟﺘﺮﻛﻴﺰ ﻋﻠﻰ ﻛﺘﺎﺏ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ ﰒ ﺃﻋﻘﺒﻪ ﺑــ‬ ‫ﻛﺘﺎﺏ ﺍﻟﺸﺒﻬﺎﺕ ﻭﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ ﻭﻛﺘﺎﺏ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺳﻄﻴﺔ‪ .‬ﺃﻣﺎ ﰲ ﺍﻟﻨﺤﻮ ﻭﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻓﺎﻟﺸﻴﺦ ﺑﺪﺃ‬ ‫ﺑـﺍﻷﺟﺮﻭﻣﻴﺔ ﰒ ﺍﳌﻠﺤﺔ ﻭﺍﻟﻘﻄﺮ ﻭﻫﻠﻢ ﺟﺮﺍ‪ .‬ﻟﻘﺪ ﻃﺒﻖ ﻫﺬﺍ ﺍﳌﻨﻬﺞ ﰲ ﺗﻌﻠﻴﻢ ﺑﻘﻴﺔ ﺍﻟﻌﻠﻮﻡ ﺑﺸﻜﻞ ﻣﻨﻈﻢ‬ ‫ﲟﺎ ﰲ ﺫﻟﻚ ﻋﻠﻢ ﺍﻟﻔﻘﻪ‪ .‬ﺇﻥ ﻫﺬﺍ ﺍﻟﻨﻈﺎﻡ ﺍﻟﺸﺪﻳﺪ ﺍﻟﺬﻱ ﻓﺮﺽ ﻋﻠﻴﻪ ﻣﻌﻠﻤﻪ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﻃـﻮﺍﻝ ﻣـﺪﺓ‬ ‫ﺩﺭﺍﺳﺘﻪ ﻗﺪ ﻭﻓﻖ ﰲ ﺗﻜﻮﻳﻦ ﺭﻏﺒﺘﻪ ﰲ ﺍﳌﻮﺍﻇﺒﺔ ﻋﻠﻰ ﺣﻀﻮﺭ ﺍﻟﺪﺭﻭﺱ ﺍﺑﺘﺪﺍﺀ ﻣﻦ ﺑﻌﺪ ﺻﻼﺓ ﺍﻟﺼﺒﺢ ﺇﱃ‬ ‫ﺻﻼﺓ ﺍﳌﻐﺮﺏ‪ .‬ﻟﺬﻟﻚ ﻻ ﻧﺴﺘﻐﺮﺏ ﳒﺎﺣﻪ ﰲ ﺍﺳﺘﻴﻌﺎﺏ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ ﺑﻜﻞ ﻧﻮﺍﺣﻴﻬﺎ ﻣﻦ ﺍﻟﻔﻘﻪ ﻭﻋﻠـﻮﻡ‬ ‫ﺍﻟﻘﺮﺁﻥ ﻭﺍﳊﺪﻳﺚ‪ .‬ﻭﺑﺎﻟﺮﻏﻢ ﻣﻦ ﻓﻘﺪﺍﻧﻪ ﻟﻠﺒﺼﺮ ﺇﻻ ﺃﻥ ﺑﺼﲑﺗﻪ ﺍﻟﻨﲑﺓ ﻗﺪ ﺛﺒﺘﺖ ﺑﻘﺪﺭﺗﻪ ﻋﻠﻰ ﺍﺳـﺘﻴﻌﺎﺏ‬ ‫ﺩﺭﻭﺳﻪ ﻭﺣﻔﻆ ﺳﻨﺪ ﺍﳊﺪﻳﺚ ﻭﻣﺘﻨﻪ ﻭﺧﺎﺻﺔ ﺍﻟﻮﺍﺭﺩ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ‪.‬‬ ‫ﻭﺑﺎﻟﺮﻏﻢ ﻣﻦ ﺷﺪﺓ ﺍﻧﺸﻐﺎﻟﻪ ﺑﺒﻌﺾ ﺍﻷﻣﻮﺭ ﺍﳌﻌﻴﺸﻴﺔ‪ ,‬ﻣﺜﻞ ﺗﻮﻟﻴﻪ ﳌﻨﺼﺐ ﺍﻟﻮﺯﻳﺮ ﺇﻻ ﺃﻥ ﺫﻟﻚ ﱂ‬ ‫ﳝﻨﻌﻪ ﻋﻦ ﺇﻧﺘﺎﺝ ﳐﺘﻠﻒ ﺍﻟﻜﺘﺎﺑﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ ﺑﻜﻞ ﺻﻮﺭﻫﺎ ﻣﻦ ﻛﺘﺐ ﻭﺭﺳﺎﺋﻞ ﻭﻣﻨﺸﻮﺭﺍﺕ ﻭﺍﻟﱵ ﺗـﺼﻞ‬ ‫ﺇﱃ ﻣﺎ ﻻ ﻳﻘﻞ ﻋﻦ ‪ 60‬ﻣﺆﻟﻔﺎ ﻳﺸﻤﻞ ﳐﺘﻠﻒ ﺍ‪‬ﺎﻻﺕ‪ .‬ﻭﻛﺘﺎﺑﺎﺗﻪ ﻋﻤﻮﻣﺎ ﺗـﺸﻤﻞ ﻋﻠـﻮﻡ ﺍﳊـﺪﻳﺚ‬ ‫ﻭﺍﻟﺘﻔﺴﲑ ﻭﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﻔﻘﻪ‪ ,‬ﲟﺎ ﰲ ﺫﻟﻚ ﻛﺘﻴﺒﺎﺕ ﺗﺘﺼﻞ ﺑﺎﻟﺼﻼﺓ ﻭﺍﻟﺰﻛﺎﺓ ﻭﺍﳊﺞ ﻭﺍﻟﻌﻤﺮﺓ ﻭﺍﻟـﺪﻋﻮﺓ‬ ‫ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬ ‫ﻭﺇﻟﻴﻜﻢ ﳕﺎﺫﺝ ﻣﻦ ﻣﺆﻟﻔﺎﺗﻪ‪:‬‬ ‫ﺍﻟﻔﻮﺍﺋﺪ ﺍﳉﻠﻴﺔ ﰲ ﺍﳌﺒﺎﺣﺚ ﺍﻟﻔﺮﺩﻳﺔ‬ ‫ﺗﻮﺿﻴﺢ ﺍﳌﻨﺎﺳﻚ‬ ‫ﺍﻷﺩﻟﺔ ﺍﻟﻜﺎﺷﻔﺔ ﻷﺧﻄﺎﺀ ﺑﻌﺾ ﺍﻟﻜﺘﺎﺏ‬ ‫ﺍﻷﺩﻟﺔ ﺍﻟﻨﻘﻠﻴﺔ ﻭﺍﳊﺴﻴﺔ ﻋﻠﻰ ﺇﻣﻜﺎﻥ ﺍﻟﺼﻌﻮﺩ ﺇﱃ ﺍﻟﻜﻮﺍﻛﺐ ﻭﻋﻠﻰ ﺟﺮﻳﺎﻥ ﺍﻟﺸﻤﺲ ﻭﺳﻜﻮﻥ ﺍﻟﻘﻤﺮ‬ ‫ﺑﻴﺎﻥ ﻣﻌﺎﱐ ﻛﻠﻤﺔ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‬ ‫ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﷲ ﻭﺃﺧﻼﻕ ﺍﻟﺪﻋﺎﺓ‬ ‫ﺗﻨﺒﻴﻬﺎﺕ ﻫﺎﻣﺔ ﻋﻠﻰ ﻣﺎ ﻛﺘﺒﻪ ﳏﻤﺪ ﻋﻠﻲ ﺍﻟﺼﺎﺑﻮﱐ ﰲ ﺻﻔﺎﺕ ﺍﷲ‬ ‫ﺍﻟﻔﺘﺎﻭﻯ‬ ‫ﻓﺘﺎﻭﻯ ﺗﺘﻌﻠﻖ ﺑﺄﺣﻜﺎﻡ ﺍﳊﺞ ﻭﺍﻟﻌﻤﺮﺓ ﻭﺍﻟﺰﻳﺎﺭﺓ‬ ‫ﻓﺘﺎﻭﻯ ﺍﳌﺮﺃﺓ‬ ‫ﻓﺘﺎﻭﻯ ﻣﻬﻤﺔ ﺗﺘﻌﻠﻖ ﺑﺎﳊﺞ ﻭﺍﻟﻌﻤﺮﺓ‬ ‫ﻓﺘﺎﻭﻯ ﻭﺗﻨﺒﻴﻬﺎﺕ ﻭﻧﺼﺎﺋﺢ‬ ‫ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ‬

‫ﳎﻤﻮﻋﺔ ﺍﻟﺮﺳﺎﺋﻞ ﰲ ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﻮﺿﻮﺀ‬ ‫ﳎﻤﻮﻋﺔ ﺍﻟﻔﺘﺎﻭﻯ ﻭﺍﻟﺮﺳﺎﺋﻞ ﺍﻟﻨﺴﺎﺋﻴﺔ‬ ‫ﻧﻘﺪ ﺍﻟﻘﻮﻣﻴﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻋﻠﻰ ﺿﻮﺀ ﺍﻹﺳﻼﻡ ﻭﺍﻟﻮﺍﻗﻊ‬ ‫ﻭﺍﺟﺐ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ‬

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‫‪ISoIT‬‬

‫ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ‪ :‬ﺩﻋﻮﺗﻪ ﻭﺳﲑﺗﻪ‬ ‫ﺇﻗﺎﻣﺔ ﺍﻟﱪﺍﻫﲔ ﻋﻠﻰ ﺣﻜﻢ ﻣﻦ ﺍﺳﺘﻐﺎﺙ ﺑﻐﲑ ﺍﷲ‬

‫ﻭﺟﻮﺏ ﺍﻟﻌﻤﻞ ﺑﺎﻟﺴﻨﺔ ﻭﻛﻔﺮ ﻣﻦ ﺃﻧﻜﺮﻫﺎ‬

‫ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ‬ ‫ﺍﻷﺫﻛﺎﺭ ﺍﻟﱵ ﺗﻘﺎﻝ ﺑﻌﺪ ﺍﻟﻔﺮﺍﻍ ﻣﻦ ﺍﻟﺼﻼﺓ‬ ‫ﺇﻳﻀﺎﺡ ﺍﳊﻖ ﰲ ﺩﺧﻮﻝ ﺍﳉﻦ ﰲ ﺍﻹﻧﺲ ﻭﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﺃﻧﻜﺮ ﺫﻟﻚ‬ ‫ﺍﻟﺘﱪﺝ ﻭﻛﺜﺮ ﻣﺸﺎﺭﻛﺔ ﺍﳌﺮﺃﺓ ﻟﻠﺮﺟﻞ ﰲ ﻣﻴﺪﺍﻥ ﻋﻤﻠﻪ‬ ‫ﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﺍﻟﻘﻤﺎﺭ ﻭﺷﺮﺏ ﺍﳌﺴﻜﺮ‬ ‫ﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﺍﳌﻐﺎﻻﺓ ﰲ ﺍﳌﻬﻮﺭ ﻭﺍﻹﺳﺮﺍﻑ ﰲ ﺣﻔﻼﺕ ﺍﻟﺰﻭﺍﺝ‬ ‫ﲢﻔﺔ ﺍﻷﺧﻴﺎﺭ ﰲ ﺑﻴﺎﻥ ﲨﻠﺔ ﻧﺎﻓﻌﺔ ﳑﺎ ﻭﺭﺩ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻣﻦ ﺍﻷﺩﻋﻴﺔ ﻭﺍﻷﺫﻛﺎﺭ‬ ‫ﺗﻨﺒﻴﻪ ﻫﺎﻡ ﻋﻠﻰ ﻛﺬﺏ ﺍﻟﻮﺻﻴﺔ ﺍﳌﻨﺴﻮﺑﺔ ﻟﻠﺸﻴﺦ ﺃﲪﺪ ﺧﺪﻡ ﺍﳊﺮﻡ ﺍﻟﻨﺒﻮﻱ‬ ‫ﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﺍﻟﺒﺪﻉ‬ ‫ﻭﺟﻮﺏ ﻟﺰﻭﻡ ﺍﻟﺴﻨﺔ ﻭﺍﳊﺬﺭ ﻣﻦ ﺍﻟﺒﺪﻋﺔ‬ ‫ﻭﺟﻮﺏ ﲢﻜﻴﻢ ﺷﺮﻉ ﺍﷲ ﻭﻧﺒﺬ ﻣﺎ ﺧﺎﻟﻔﻪ‬ ‫ﺍﳉﻮﺍﺏ ﺍﳌﻔﻴﺪ ﰲ ﺣﻜﻢ ﺍﻟﺘﺼﻮﻳﺮ‬ ‫ﺣﻜﻢ ﺍﻹﺳﻼﻡ ﰲ ﻣﻦ ﻃﻌﻦ ﰲ ﺍﻟﻘﺮﺁﻥ ﺃﻭ ﰲ ﺭﺳﻮﻝ ﺍﷲ‬ ‫ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ‬ ‫ﺍﻟﺪﺭﻭﺱ ﺍﳌﻬﻤﺔ ﻟﻌﺎﻣﺔ ﺍﻷﻣﺔ‬ ‫ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺼﺤﻴﺤﺔ ﻭﻣﺎ ﻳﻀﺎﺩﻫﺎ‬ ‫ﻧﺼﻴﺤﺔ ﻭﺗﻨﺒﻴﻪ ﻋﻠﻰ ﻣﺴﺎﺋﻞ ﰲ ﺍﻟﻨﻜﺎﺡ ﳐﺎﻟﻔﺔ ﻟﻠﺸﺮﻉ‬ ‫ﻣﺎﺫﺍ ﳚﺐ ﻋﻠﻴﻜﻢ ﺷﺒﺎﺏ ﺍﻹﺳﻼﻡ‬ ‫ﺍﻷﺟﻮﺑﺔ ﺍﳌﻔﻴﺪﺓ ﻋﻦ ﺑﻌﺾ ﺭﺳﺎﺋﻞ ﺍﻟﻌﻘﻴﺪﺓ‬ ‫ﺃﳘﻴﺔ ﺍﻟﻌﻠﻢ ﰲ ﳏﺎﺭﺑﺔ ﺍﻷﻓﻜﺎﺭ ﺍﳍﺪﺍﻣﺔ‬ ‫ﻟﻘﺪ ﺗﻮﱃ ﻃﻮﺍﻝ ﺣﻴﺎﺗﻪ ﻣﻨﺎﺻﺐ ﻫﺎﻣﺔ ﰲ ﳎﺎﻝ ﺍﻟﺘﻌﻠﻴﻢ ﻭﺍﻹﺩﺍﺭﺓ ﻟﻠﺒﻼﺩ‪ .‬ﻭﻣﻦ ﺍﳌﻨﺎﺻﺐ ﺍﻟﱵ ﻛـﺎﻥ‬ ‫ﻳﺘﻮﻻﻫﺎ‪:‬‬ ‫‪ .1‬ﺍﻟﻘﻀﺎﺀ ﰲ ﻣﻘﺎﻃﻌﺔ ﺍﳋﺮﺝ )ﺍﻟﺪﱂ ﺣﻴﻨﺬﺍﻙ( ﰲ ﻣﺪﺓ ﻃﻮﻳﻠﺔ ﺗﻘﺮﺏ ﻣﻦ ‪ 14‬ﺳﻨﺔ ﺍﻋﺘﺒﺎﺭﺍ ﻣـﻦ‬ ‫ﲨﺎﺩﻯ ﺍﻵﺧﺮ ‪1357‬ﻩ ﺇﱃ ‪‬ﺎﻳﺔ ﻋﺎﻡ ‪1371‬ﻩ‪.‬‬ ‫‪ .2‬ﺃﺻﺒﺢ ﻋﻀﻮﺍ ﰲ ﻫﻴﺌﺔ ﺍﻟﺘﺪﺭﻳﺲ ﻟﻠﻤﻌﻬﺪ ﺍﻟﻌﻠﻤﻲ ﺑﺎﻟﺮﻳﺎﺽ ﻋﺎﻡ ‪1372‬ﻩ‪ ,‬ﰒ ﺃﺧﺬ ﺑﺎﻟﺘﺪﺭﻳﺲ‬ ‫ﰲ ﻛﻠﻴﺔ ﺍﻟﺸﺮﻳﻌﺔ ﻫﻨﺎﻙ ﺑﻌﺪ ﺗﺄﺳﻴﺴﻬﺎ ﺍﺑﺘﺪﺍﺀ ﻣﻦ ﻋﺎﻡ ‪1373‬ﻩ‪ .‬ﻟﻘﺪ ﺍﺷﺘﻐﻞ ﻣﻌﻠﻤﺎ ﺑﺎﻟﺮﻳﺎﺽ‬ ‫ﳌﺪﺓ ﺗﺴﻊ ﺳﻨﲔ ﺣﻴﺚ ﺍﻧﺘﻬﻰ ﻋﻤﻠﻪ ﻫﻨﺎﻙ ﻋﺎﻡ ‪1380‬ﻩ‪.‬‬

‫ﻋﺜﻤﺎﻥ ﺑﻦ ﳏﻤﺪ ‪203 -‬‬

‫‪ .3‬ﺗﻮﱃ ﻣﻨﺼﺐ ﻣﺪﻳﺮ ﺍﳉﺎﻣﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺑﺎﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ ﻣﻦ ﻋﺎﻡ ‪1381‬ﻩ ﺇﱃ ﻋﺎﻡ ‪1390‬ﻩ ‪,‬‬ ‫ﰒ ﺗﻮﱃ ﻣﻨﺼﺐ ﺍﳌﺪﻳﺮ ﻟﻠﺠﺎﻣﻌﺔ ﻣﻦ ﻋﺎﻡ ‪1390‬ﻩ ﺇﱃ ﻋﺎﻡ ‪1395‬ﻩ‪.‬‬ ‫‪ .4‬ﺗﻮﱃ ﺇﺩﺍﺭﺓ ﺍﻹﻓﺘﺎﺀ ﻣﻊ ﺗﻮﻟﻴﻪ ﻟﻠﻮﺯﺍﺭﺓ ﺑﻘﺴﻢ ﺍﻟﺒﺤﻮﺙ ﻭﺍﻟﻔﺘﺎﻭﻯ ﻭﺍﻟﺪﻋﻮﺓ ﻭﺍﻹﺭﺷﺎﺩ ﺍﻋﺘﺒﺎﺭﺍ ﻣﻦ‬ ‫‪ 14‬ﺷﻮﺍﻝ ‪1395‬ﻩ ﺇﱃ ﻭﻓﺎﺗﻪ‪.‬‬ ‫ﻟﻘﺪ ﺗﺰﺍﻣﻦ ﺗﻮﻟﻴﻪ ﳍﺬﻩ ﺍﳌﻨﺎﺻﺐ ﻣﻊ ﺗﻮﻟﻴﻪ ﳌﻨﺎﺻﺐ ﺃﺧﺮﻯ ﻫﺎﻣﺔ‪ ,‬ﻣﻨﻬﺎ‪:‬‬ ‫• ﺭﻳﺎﺳﺔ ﺍﻟﻠﺠﻨﺔ ﺍﻟﺪﺍﺋﻤﺔ ﻟﻠﺒﺤﻮﺙ ﻭﺍﻟﻔﺘﺎﻭﻯ‬ ‫• ﺍﻟﺮﻳﺎﺳﺔ ﺍﻟﻌﻠﻴﺎ ﻟﻠﻤﺠﻠﺲ ﺍﻟﻌﺎﳌﻲ ﻟﻠﻤﺴﺎﺟﺪ‬ ‫• ﺭﻳﺎﺳﺔ ﳎﻤﻊ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﺍﳌﺘﻤﺮﻛﺰ ﲟﻜﺔ ﺍﳌﻜﺮﻣﺔ‬ ‫• ﻋﻀﻮﻳﺔ ﻗﻨﺼﻠﻴﺔ ﺭﺍﺑﻄﺔ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‬ ‫• ﻋﻀﻮﻳﺔ ﻫﻴﺌﺔ ﻛﺒﺎﺭ ﺍﻟﻌﻠﻤﺎﺀ ﺑﺎﻟﺴﻌﻮﺩﻳﺔ‬ ‫• ﻋﻀﻮﻳﺔ ﺍ‪‬ﻠﺲ ﺍﻷﻋﻠﻰ ﻟﻠﺠﺎﻣﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺑﺎﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ‬ ‫• ﻋﻀﻮﻳﺔ ﺍﻟﻠﺠﻨﺔ ﺍﻟﻌﻠﻴﺎ ﻟﻠﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺑﺎﻟﺴﻌﻮﺩﻳﺔ‬ ‫• ﻋﻀﻮﻳﺔ ﳎﻠﺲ ﺍﻟﺸﻮﺭﻯ ﻟﺮﺍﺑﻄﺔ ﺍﻟﺸﺒﺎﺏ ﺍﻹﺳﻼﻣﻲ ﺍﻟﻌﺎﳌﻲ‬ ‫ﻭﺭﻏﻢ ﺫﻳﻮﻉ ﺻﻴﺘﻪ ﻭﻋﻠﻮ ﺷﺄﻧﻪ ﰲ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ ﱂ ﻳﺴﻠﻢ ﻣﻦ ﺍﻧﺘﻘﺎﺩﺍﺕ ﻣﻮﺟﻬﺔ ﺇﱃ ﻓﺘﺎﻭﺍﻩ ﺍﻟﺸﺪﻳﺪﺓ‬ ‫ﻭﺧﺎﺻﺔ ﻣﺎ ﳍﺎ ﺻﻠﺔ ﺑﻘﻀﺎﻳﺎ ﺍﳌﺮﺃﺓ ﻭﻣﻮﻗﻔﻪ ﺍﻟﺴﻴﺎﺳﻲ ﲡﺎﻩ ﺃﺯﻣﺔ ﺍﳌﺴﻠﻤﲔ ﻭﻧﺰﺍﻋﻬﻢ ﻣﻊ ﺍﻟﻐﺮﺏ‪ .‬ﻣﻨـﻬﺎ‬ ‫ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ ﺭﺳﺎﻟﺔ ﻧﻘﺪﻳﺔ ﻣﻦ ﺃﺳﺎﻣﺔ ﺑﻦ ﻻﺩﻥ ﺑﺘﺎﺭﻳﺦ ‪ 29‬ﺩﻳﺴﻴﻤﱪ ‪ 1994‬ﲢﺘـﻮﻱ ﻋﻠـﻰ‬ ‫ﺍﻧﺘﻘﺎﺩﺍﺕ ﻭﻧﺼﺎﺋﺢ ﻣﻮﺟﻬﺔ ﺇﻟﻴﻪ‪ .‬ﻣﻦ ﳏﺘﻮﻳﺎﺕ ﺍﻟﺮﺳﺎﻟﺔ‪:‬‬ ‫‪ .1‬ﻣﻨﺎﻗﺸﺔ ﻣﺸﺮﻭﻋﻴﺔ ﺳﻜﻮﺗﻪ ﻋﻦ ﺑﻌﺾ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﺛﺒﺖ ﲢﺮﳝﻬﺎ‪ ,‬ﻛﺎﳌﻌﺎﻣﻼﺕ ﺍﻟﺮﺑﻮﻳﺔ ﺍﻟﱵ‬ ‫ﲡﺮﻱ ﳑﺎﺭﺳﺘﻬﺎ ﰲ ﺍﳌﺆﺳﺴﺎﺕ ﺍﳌﺎﻟﻴﺔ ﺑﺎﳌﻤﻠﻜﺔ ﻣﻊ ﺳﺎﺑﻖ ﻗﻮﻟﻪ ﺍﻟﻮﺍﺿﺢ ﲝﺮﻣﺔ ﺍﻟﺮﺑﺎ ﻭﻋﺪﻡ‬ ‫ﺟﻮﺍﺯ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻟﺒﻨﻮﻙ ﺍﻟﺮﺑﻮﻳﺔ‪.‬‬ ‫‪ .2‬ﻣﻨﺎﻗﺸﺔ ﻣﺸﺮﻭﻋﻴﺔ ﺗﺴﺎﻫﻠﻪ ﻭﺳﻜﻮﺗﻪ ﻋﻦ ﺗﺼﺮﻑ ﺍﳊﺎﻛﻢ ﺍﻟﺬﻱ ﻭﺿﻊ ﺍﻟـﺼﻠﻴﺐ ﻋﻠـﻰ‬ ‫ﺻﺪﺭﻩ‪ .‬ﺃﻟﻴﺲ ﺫﻟﻚ ﻓﻌﻼ ﻳﺆﺩﻱ ﺑﺼﺎﺣﺒﻪ ﺇﱃ ﺍﻟﻜﻔﺮ؟‪.‬‬ ‫‪ .3‬ﻣﻨﺎﻗﺸﺔ ﻣﺸﺮﻭﻋﻴﺔ ﺍﻟﻘﺮﺍﺭ ﺍﻟﻘﺎﺿﻲ ﺑﺎﻟﺘﻌﺎﻭﻥ ﻣﻊ ﺍﻟﻨﺼﺎﺭﻯ ﻭﺍﻟﻴﻬﻮﺩ ﻋﻨﺪ ﻧـﺸﻮﺏ ﺣـﺮﺏ‬ ‫ﺍﳋﻠﻴﺞ ﻭﺍ‪‬ﺎﻣﻪ ﺑﺎﻟﺘﻘﺼﲑ ﻟﺴﻜﻮﺗﻪ ﻋﻦ ﻗﻀﻴﺔ ﺍﺳﺘﻌﺎﻧﺔ ﺍﳌﺴﻠﻤﲔ ﺑﺎﻟﻜﻔﺎﺭ ﻋﻨﺪ ﺍﻟﻀﺮﻭﺭﺓ‪.‬‬ ‫‪ .4‬ﻣﻨﺎﻗﺸﺔ ﻣﺸﺮﻭﻋﻴﺔ ﺳﻜﻮﺗﻪ ﻋﻦ ﻗﺮﺍﺭ ﺍﳊﻜﻮﻣﺔ ﺍﻟﻘﺎﺿﻲ ﲟﺴﺎﻋﺪﺓ ﺯﻋﻤﺎﺀ ﻣﻦ ﺍﳌﺸﺮﻛﲔ ﰲ‬ ‫ﺍﳊﺮﺏ ﺿﺪ ﺍﳌﺴﻠﻤﲔ ﺑﺎﻟﻴﻤﻦ‪.‬‬ ‫ﻭﻣﻊ ﺫﻟﻚ‪ ,‬ﱂ ﲤﻨﻊ ﻣﺜﻞ ﻫﺬﻩ ﺍﻻﻧﺘﻘﺎﺩﺍﺕ ﺍﳌﻮﺟﻬﺔ ﺇﻟﻴﻪ ﻋﻦ ﻧﺸﺎﻃﻪ ﺍﻟﺪﺅﻭﺏ ﰲ ﺍﻻﺭﺗﺒﺎﻁ ﺑﺎﻟﺪﻋﻮﺓ‬ ‫ﺍﻹﺳﻼﻣﻴﺔ ﻭﺧﺎﺻﺔ ﺑﻨﻮﺍﺣﻲ ﺍﻟﺪﻋﻮﺓ ﺍﳌﺘﺎﺣﺔ‪.‬‬ ‫ﺇﺳﻬﺎﻣﺎﺗﻪ ﰲ ﳎﺎﻝ ﺍﻟﺪﻋﻮﺓ‬

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‫ﻣﻦ ﺍﳌﻤﻜﻦ ﺇﻟﻘﺎﺀ ﺍﻟﻀﻮﺀ ﻋﻠﻰ ﺇﺳﻬﺎﻣﺎﺗﻪ ﰲ ﺍﻟﺪﻋﻮﺓ ﻣﻦ ﳐﺘﻠﻒ ﺍﻟﺰﻭﺍﻳﺎ ﺳﻮﺍﺀ ﻋﻠﻰ ﺍﻟﺼﻌﻴﺪ ﺍﻟﻌﺎﳌﻲ‬ ‫ﰲ ﳎﺎﻝ ﺍﻟﺘﻌﻠﻴﻢ ﺃﻭ ﻋﻠﻰ ﺍﻟﺼﻌﻴﺪ ﺍﶈﻠﻲ ﺃﺛﻨﺎﺀ ﺗﻮﻟﻴﻪ ﻣﻨﺼﺐ ﺍﻟﻘﻀﺎﺀ ﻭﺍﻹﻓﺘـﺎﺀ ﻭﰲ ﻋﻼﻗﺘـﻪ ﺍﳌﺒﺎﺷـﺮﺓ‬ ‫ﺑﺎ‪‬ﺘﻤﻊ ﺍﶈﻠﻲ‪.‬‬ ‫ﺍﻟﺪﻋﻮﺓ ﻋﻠﻰ ﺍﳌﺴﺘﻮﻳﲔ ﺍﻟﻮﻃﲏ ﻭﺍﻟﺪﻭﱄ‬ ‫ﻟﻘﺪ ﻛﺎﻥ ﻟﻠﺸﻴﺦ ﻓﻀﻞ ﻛﺒﲑ ﰲ ﻧﺸﺮ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺳﻮﺍﺀ ﻋﻠﻰ ﺍﻟﺼﻌﻴﺪ ﺍﻟـﻮﻃﲏ ﺃﻭ ﻋﻠـﻰ‬ ‫ﺍﻟﺼﻌﻴﺪ ﺍﻟﺪﻭﱄ‪ .‬ﻭﺍﺯﺩﺍﺩ ﻫﺬﺍ ﺍﻟﺪﻭﺭ ﻭﺿﻮﺣﺎ ﻭﺑﺮﻭﺯﺍ ﻋﻨﺪﻣﺎ ﺗﻌﲔ ﻣﻔﺘﻴﺎ ﻟﻠﻤﻤﻠﻜﺔ ﺍﻟـﺴﻌﻮﺩﻳﺔ‪ .‬ﻟﻘـﺪ‬ ‫ﻛﺎﻧﺖ ﻓﺘﺎﻭﺍﻩ ﻭﺃﺭﺍﺀﻩ ﻣﻮﺿﻊ ﻗﺒﻮﻝ ﻋﻠﻰ ﺍﻟﺼﻌﻴﺪ ﺍﻟﻘﻮﻣﻲ ﻭﺧﺎﺻﺔ ﻷﺟﻞ ﺍﶈﺎﻓﻈﺔ ﻋﻠﻰ ﻣﺼﺎﱀ ﺍﻟﺪﻳﻦ‪.‬‬ ‫ﻭﻣﻦ ﺍﳌﻤﻜﻦ ﻣﻼﺣﻈﺔ ﺇﺳﻬﺎﻣﺎﺗﻪ ﰲ ﺍﻟﺪﻋﻮﺓ ﻣﻦ ﺧﻼﻝ ﺍﳌﻨﺎﺻﺐ ﺍﻟﱵ ﻛﺎﻥ ﻳﺘﻮﻻﻫـﺎ ﻛﻤـﺎ‬ ‫ﺃﺳﻠﻔﻨﺎ ﺫﻛﺮﻩ‪ .‬ﻭﺑﺎﺧﺘﺼﺎﺭ ﺗﺘﻤﺜﻞ ﺇﺳﻬﺎﻣﺎﺗﻪ ﻋﻠﻰ ﺍﻟﺼﻌﻴﺪﻳﻦ ﺍﻟﻮﻃﲏ ﻭﺍﻟﺪﻭﱄ ﻓﻴﻤﺎ ﻳﻠﻲ‪:‬‬ ‫‪ .1‬ﺗﺄﻳﻴﺪﻩ ﻭﻣﺴﺎﻧﺪﺗﻪ ﻟﻠﻤﺆﺳﺴﺎﺕ ﻭﺍﳌﺮﺍﻛﺰ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺫﻟﻚ ﰲ ﺻـﻮﺭﺓ ﺍﳌـﺴﺎﻋﺪﺍﺕ ﺍﻟﺘﻌﻠﻴﻤﻴـﺔ‬ ‫ﻭﺍﻟﺪﻋﻮﻳﺔ ﻭﺧﺎﺻﺔ ﰲ ﺍﻟﺪﻭﻝ ﺍﻟﱵ ﻳﻀﻌﻒ ﻓﻴﻬﺎ ﺍﳌﺴﻠﻤﻮﻥ ﻣﺎﺩﻳﺎ ﻭﻣﻌﻨﻮﻳﺎ‪.‬‬ ‫‪ .2‬ﺗﺄﻳﻴﺪﻩ ﻟﻠﻤﺴﺎﻋﻲ ﺍﳉﻬﺎﺩﻳﺔ ﻭﺩﻋﻮﺗﻪ ﻣﻦ ﺍﺳﺘﻄﺎﻉ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺇﱃ ﻣﺴﺎﻋﺪﺓ ﺍﳌـﻀﻄﻬﺪﻳﻦ ﻣـﻦ‬ ‫ﺍﳌﺴﻠﻤﲔ ﻛﻤﺎ ﻫﻮ ﺍﳊﺎﻝ ﰲ ﺃﻓﻐﺎﻧﺴﺘﺎﻥ ﻭﺑﻮﺳﻨﻪ ﻭﻫﺮﺳﻴﻚ ﻭﺷﺎﺷﲔ ﻭﻛﺸﻤﲑ ﻭﺃﻣﺜﺎﳍﺎ‪.‬‬ ‫ﺍﻟﺪﻋﺎﺓ‬ ‫‪ .3‬ﺍﻻﻫﺘﻤﺎﻡ ﺑﺄﺣﻮﺍﻝ ﺍﻟﺪﻋﺎﺓ‪ ,‬ﻭﺫﻟﻚ ﲟﺴﺎﻋﺪ‪‬ﻢ ﻋﻠﻰ ﲣﻔﻴﻒ ﺃﻋﺒﺎﺀﻫﻢ ﺣﻴﺚ ﻳﺰﻳﺪ ﻋﺪﺩ‬ ‫ﺍﻟﺬﻳﻦ ﻳﺘﺴﻠﻤﻮﻥ ﺍﳌﺴﺎﻋﺪﺍﺕ ﻣﻨﻪ ﻋﻦ ﺃﻟﻒ ﺩﺍﻋﻴﺔ ﻭﻫﻢ ﻳﻨﺘﺸﺮﻭﻥ ﺍﻵﻥ ﰲ ﻛﻞ ﻣﻜﺎﻥ ﻟﺘﺒﻠﻴﻎ ﺍﻟﺪﻋﻮﺓ‬ ‫ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬ ‫‪ .4‬ﻣﺴﺎﻧﺪﺗﻪ ﻟﺒﻌﺾ ﻫﻴﺌﺎﺕ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ﻭﺗﺪﻋﻴﻤﻬﺎ ﻣﺎﺩﻳﺎ ﲜﺎﻧـﺐ ﻣـﺴﺎﻋﺪﺓ‬ ‫ﺃﻋﻀﺎﺋﻬﺎ‪.‬‬ ‫ﻫﺬﻩ ﺍﻟﻀﺨﺎﻣﺔ ﰲ ﺇﺳﻬﺎﻣﺎﺗﻪ ﻗﺪ ﺭﺷﺤﺘﻪ ﻋﻦ ﺟﺪﺍﺭﺓ ﻭﺍﺳﺘﺤﻘﺎﻕ ﻟﺘﺴﻠﻢ ﺟﺎﺋﺰﺓ ﺍﳌﻠﻚ ﻓﻴـﺼﻞ‬ ‫ﺍﻟﺪﻭﻟﻴﺔ ﻣﻦ ﻣﺆﺳﺴﺔ ﺍﳌﻠﻚ ﻓﻴﺼﻞ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻋﺎﻡ ‪1402‬ﻩ ﺗﻘﺪﻳﺮﺍ ﻷﻋﻤﺎﻟﻪ ﺍﳉﻠﻴﻠﺔ ﻟﻺﺳﻼﻡ‪.‬‬ ‫ﺍﻟﺪﻋﻮﺓ ﰲ ﳎﺎﻝ ﺍﻟﺘﻌﻠﻴﻢ‬ ‫ﺇﻥ ﺃﻧﺸﻄﺘﻪ ﺍﻟﺪﻋﻮﻳﺔ ﻋﻦ ﻃﺮﻳﻖ ﺍ‪‬ﺎﻝ ﺍﻟﺘﻌﻠﻴﻤﻲ ﺳﻮﺍﺀ ﰲ ﺻﻮﺭﺓ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﺮﲰﻲ ﺃﻭ ﻏﲑ ﺍﻟﺮﲰﻲ ﲤﺜﻞ‬ ‫ﺑﻼ ﺷﻚ ﺇﺳﻬﺎﻣﺎ ﻛﺒﲑﺍ ﻣﻨﻪ ﰲ ﺗﻮﻟﻴﺪ ﳎﺘﻤﻊ ﻣﻌﺮﰲ ﻭﺇﻧﺘﺎﺝ ﻛﺜﲑ ﻣﻦ ﺍﳌﺜﻘﻔﲔ ﺍﻹﺳﻼﻣﻴﲔ ﰲ ﺟﻬﺪ ﻟﻨﺸﺮ‬ ‫ﺍﻟﺘﻌﺎﻟﻴﻢ ﺍﻹﺳﻼﻣﻴﺔ‪ .‬ﻭﺃﺛﻨﺎﺀ ﻋﻤﻠﻪ ﺑﺎﻟﺮﻳﺎﺽ )‪1372‬ﻩ‪1380-‬ﻩ( ﺍﺷﺘﻐﻞ ﻣﺪﺭﺳﺎ ﺣﻜﻮﻣﻴﺎ ﰲ ﺑﺪﺍﻳـﺔ‬ ‫ﻋﻤﻠﻪ ﺑﺎﳌﻌﻬﺪ ﺍﻟﻌﻠﻤﻲ ﰒ ﻋﻤﻞ ﺑﺎﻟﻜﻠﻴﺔ ﺍﻟﺸﺮﻋﻴﺔ ﺑﻨﺎﺀ ﻋﻠﻰ ﻃﻠﺐ ﺃﺳﺘﺎﺫﻩ ﺍﻟﺬﻱ ﻛﺎﻥ ﺃﻳﻀﺎ ﻣﻔﺘﻴﺎ ﰲ ﺫﺍﻙ‬ ‫ﺍﻟﻮﻗﺖ‪ ,‬ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﻴﺦ‪ .‬ﻭﰲ ﻫﺬﻩ ﺍﻟﻜﻠﻴﺔ ﺃﻟﻘﻰ ﳏﺎﺿﺮﺍﺗﻪ ﻋﻠﻰ ﻃﻼﺑﻪ ﺣـﻮﻝ ﻋﻠـﻮﻡ‬ ‫ﺍﻟﻌﻘﻴﺪﺓ ﻭﺍﳊﺪﻳﺚ ﻭﺍﻟﻔﻘﻪ ﻭﺍﻟﻨﺤﻮ‪.‬‬ ‫ﰒ ﻭﺍﻓﻖ ﻋﻠﻰ ﻗﺒﻮﻝ ﻣﻨﺼﺐ ﻧﺎﺋﺐ ﻣﺪﻳﺮ ﺍﳉﺎﻣﻌﺔ ﺑﻨﺎﺀ ﻋﻠﻰ ﻃﻠﺐ ﺃﺳﺘﺎﺫﻩ ﺃﻳﻀﺎ‪ .‬ﻭﺑﻌﺪ ﻭﻓـﺎﺓ‬ ‫ﺃﺳﺘﺎﺫﻩ ﺍﺿﻄﻠﻊ ﲟﻬﻤﺔ ﺍﳌﺪﻳﺮ ﻟﻠﺠﺎﻣﻌﺔ ﻋﺎﻡ ‪1390‬ﻩ‪ .‬ﻟﻘﺪ ﻛﺜﺮﺕ ﺃﻋﻤﺎﻟﻪ ﺍﳉﻠﻴﻠﺔ ﰲ ﺍﻻﺭﺗﻘﺎﺀ ﺑـﺎﻟﺘﻌﻠﻴﻢ‬ ‫ﰲ ﻫﺬﻩ ﺍﳉﺎﻣﻌﺔ ﻭﱂ ﻳﻘﺘﺼﺮ ﺍﻫﺘﻤﺎﻣﻪ ﻋﻠﻰ ﺍﳌﻨﻬﺞ ﺍﻟﺪﺭﺍﺳﻲ ﺍﳌﻄﻠﻮﺏ ﺇﻟﻘﺎﺅﻩ ﺑﻞ ﲡـﺎﻭﺯ ﺍﻫﺘﻤﺎﻣـﻪ ﺇﱃ‬

‫ﻋﺜﻤﺎﻥ ﺑﻦ ﳏﻤﺪ ‪205 -‬‬

‫ﺗﻄﻮﺭ ﻫﻴﺌﺔ ﺍﻟﺘﺪﺭﻳﺲ ﺍﻟﻌﺎﻣﻠﺔ ﺑﺎﳉﺎﻣﻌﺔ‪ .‬ﻭﰲ ﻣﺴﺘﻬﻞ ﻋﺎﻡ ‪1381‬ﻩ ﻗﺴﻤﺖ ﺍﳉﺎﻣﻌـﺔ ﲟﺒـﺎﺩﺭﺓ ﻣﻨـﻪ‬ ‫ﺍﻟﺪﺭﺍﺳﺔ ﺇﱃ ﻣﺮﺣﻠﺘﲔ‪ ,‬ﻣﺮﺣﻠﺔ ﺍﻟﺜﺎﻧﻮﻳﺔ ﺍﳌﺘﻮﺳﻄﺔ ﻭﺍﻟﻌﺎﻟﻴﺔ ﻭﻛﻠﻴﺔ ﺍﻟﺸﺮﻳﻌﺔ‪ .‬ﻫـﺬﻩ ﺍﻟﻜﻠﻴـﺔ ﻟﻠـﺸﺮﻳﻌﺔ‬ ‫ﺍﻧﻘﺴﻤﺖ ﺑﺪﻭﺭﻫﺎ ﺇﱃ ﺃﺭﺑﻊ ﺷﻌﺐ‪ ,‬ﻛﻠﻴﺔ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﻭﺍﻟﺪﻋﻮﺓ ‪,‬ﻭﻛﻠﻴﺔ ﺍﻟﻘـﺮﺁﻥ ﺍﻟﻜـﺮﱘ ﻭﻛﻠﻴـﺔ‬ ‫ﺍﳊﺪﻳﺚ‪ ,‬ﻭﻛﻠﻴﺔ ﺍﻟﻠﻐﺔ ﻭﺍﻷﺩﺏ ﺍﻟﻌﺮﰊ‪.‬‬ ‫ﺍﻟﺪﻋﻮﺓ ﺃﺛﻨﺎﺀ ﺍﻟﻌﻤﻞ ﰲ ﺍﻟﻘﻀﺎﺀ ﻭﺍﻹﻓﺘﺎﺀ‬ ‫ﻣﻦ ﺍﳌﻤﻜﻦ ﻣﻼﺣﻈﺔ ﻣﺎ ﺑﺬﻟﻪ ﻣﻦ ﺟﻬﻮﺩ ﻣﻀﻨﻴﺔ ﰲ ﺳﺒﻴﻞ ﻧﺸﺮ ﺍﻟﻔﻬﻢ ﺍﻟﺼﺤﻴﺢ ﻟﻠﺪﻳﻦ ﻋﻦ ﻃﺮﻳﻖ‬ ‫ﺇﻟﻘﺎﺀ ﺍﻟﺪﺭﻭﺱ ﻭﺍﶈﺎﺿﺮﺍﺕ ﺃﺛﻨﺎﺀ ﻋﻤﻠﻪ ﰲ ﺍﻟﻘﻀﺎﺀ ﰲ ﻣﻘﺎﻃﻌﺔ ﺍﳋﺮﺝ ﺇﱃ ﺗﻮﻟﻴﻪ ﺍﻹﻓﺘﺎﺀ ﻟﻠﻤﻤﻠﻜﺔ ﺣـﱴ‬ ‫‪‬ﺎﻳﺔ ﻋﻤﺮﻩ‪ .‬ﻭﻣﻊ ﺍﻧﺸﻐﺎﻝ ﺍﻟﺸﻴﺦ ﲟﻬﻤﺔ ﺍﻟﻘﻀﺎﺀ ﰲ ﻣﻘﺎﻃﻌﺔ ﺍﳋـﺮﺝ )‪1357‬ﻩ‪1371-‬ﻩ( ﺿـﺤﻰ‬ ‫ﺍﻟﺸﻴﺦ ﺑﻮﻗﺘﻪ ﻭﺟﻬﺪﻩ ﻭﺫﻟﻚ ﺑﺈﻟﻘﺎﺀ ﺍﻟﺪﺭﻭﺱ ﺍﻟﱵ ﻛﺎﻥ ﻳﻘﻴﻤﻬﺎ ﰲ ﺟﺎﻣﻊ ﺍﳋﺮﺝ ﻭﺍﳌﻨﺎﻃﻖ ﺍ‪‬ﺎﻭﺭﺓ ﻟـﻪ‪.‬‬ ‫ﺑﻞ ﻛﺎﻥ ﺃﺣﻴﺎﻧﺎ ﻳﻘﻴﻤﻬﺎ ﰲ ﺑﻴﺘﻪ ﻟﺘﺤﻘﻴﻖ ﺭﻏﺒﺔ ﺑﻌﺾ ﺗﻼﻣﻴﺬﻩ ﺍﳊﺮﻳﺼﲔ ﻋﻠﻰ ﲢﺼﻴﻞ ﺍﻟﻌﻠﻢ ﺣﻴﺚ ﻛﺎﻥ‬ ‫ﻳﻘﻴﻤﻬﺎ ﻛﻞ ﻳﻮﻡ ﻣﺎ ﻋﺪﺍ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻗﺎﻡ ﻓﻴﻪ ﲟﻬﻤﺘﻪ ﺍﻟﺮﲰﻴﺔ ﰲ ﺍﻟﻘﻀﺎﺀ‪.‬‬ ‫ﺍﻧﻘﺴﻤﺖ ﺍﻟﺪﺭﻭﺱ ﺍﻟﱵ ﻛﺎﻥ ﻳﻠﻘﻴﻬﺎ ﰲ ﻣﺴﺠﺪ ﻣﻘﺎﻃﻌﺔ ﺍﳋﺮﺝ ﺇﱃ ﻓﺘﺮﺗﲔ ﺃﻭ ﺩﻭﺭﺗﲔ‪ ,‬ﺍﻟﻔﺘﺮﺓ‬ ‫ﺍﻟﺼﺒﺎﺣﻴﺔ ﻭﺍﻟﻔﺘﺮﺓ ﺍﳌﺴﺎﺋﻴﺔ‪ .‬ﻭﺑﺪﺃﺕ ﺍﻟﻔﺘﺮﺓ ﺍﻟﺼﺒﺎﺣﻴﺔ ﺑﻌﺪ ﺻﻼﺓ ﺍﻟﺼﺒﺢ ﻭﴰﻠﺖ ﺍﻟﺪﺭﺍﺳﺔ ﻓﻴﻬﺎ ﻋﻠـﻮﻡ‬ ‫ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﻔﻘﻪ ﻭﺍﳊﺪﻳﺚ ﻭﺍﻟﺘﻔﺴﲑ ﻭﺍﻟﻨﺤﻮ‪ .‬ﺃﻣﺎ ﺍﻟﻔﺘﺮﺓ ﺍﳌﺴﺎﺋﻴﺔ ﻓﺒﺪﺃﺕ ﺑﻌﺪ ﺻﻼﺓ ﺍﳌﻐﺮﺏ ﻭﴰﻠـﺖ‬ ‫ﺍﻟﺪﺭﺍﺳﺔ ﻓﻴﻬﺎ ﻋﻠﻢ ﺍﻟﻔﺮﺍﺋﺾ ﺑﻌﺪ ﺻﻼﺓ ﺍﳌﻐﺮﺏ ﻭﻋﻠﻢ ﺍﻟﺘﻔﺴﲑ ﻻﺑﻦ ﻛﺜﲑ ﺑﻌﺪ ﺻﻼﺓ ﺍﻟﻌﺸﺎﺀ ﻭﰎ ﺫﻟﻚ‬ ‫ﺑﺘﻜﻠﻴﻒ ﺃﺣﺪ ﺗﻼﻣﻴﺬﻩ‪ ,‬ﻭﻫﻮ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺟﻼﻝ ﺑﻘﺮﺍﺀﺓ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻋﻠﻰ ﻣﺴﻤﻊ‬ ‫ﻣﻨﻪ‪ .‬ﻟﻘﺪ ﻛﺎﻥ ﻗﺒﻞ ﺫﻟﻚ ﻳﻠﻘﻲ ﺍﻟﺪﺭﻭﺱ ﰲ ﻫﺬﺍ ﺍﳌﺴﺠﺪ ﻋﻘﺐ ﺻﻼﰐ ﺍﻟﻈﻬﺮ ﻭﺍﻟﻌﺼﺮ ﻓﺘﻮﻗﻔﺖ ﻫـﺬﻩ‬ ‫ﺍﻷﻧﺸﻄﺔ ﻧﻈﺮﺍ ﻻﺭﺗﺒﺎﻃﻪ ﲟﺨﺘﻠﻒ ﺍﳌﻬﺎﻡ ﻭﺍﳌﺴﺌﻮﻟﻴﺎﺕ ﺍﳌﺘﺰﺍﻳﺪﺓ‪.‬‬ ‫ﻭﱂ ﺗﻠﻖ ﺍﻟﺪﺭﻭﺱ ﺍﻟﱵ ﺃﻟﻘﺎﻫﺎ ﻗﺒﻮﻻ ﻟﺪﻱ ﺍ‪‬ﺘﻤﻊ ﺍﶈﻠﻲ ﻓﻘﻂ ﺑﻞ ﻟﻘﻴﺖ ﻗﺒﻮﻻ ﻟﺪﻱ ﺍﳌﺸﺎﺭﻛﲔ‬ ‫ﺍﻟﻘﺎﺩﻣﲔ ﻣﻦ ﺍﻟﺒﻠﺪﺍﻥ ﺍ‪‬ﺎﻭﺭﺓ ﻛـ ﻓﻠﺴﻄﲔ ﻭﳝﻦ ﻭﻋﺮﺍﻕ ﻭﻏﲑﻩ ﻟﺪﺭﺟﺔ ﺃﻥ ﺑﻌﻀﻬﻢ ﻓـﺪ ﺗﺰﻭﺟـﻮﺍ‬ ‫ﻭﺍﺳﺘﻮﻃﻨﻮﺍ ﻓﻴﻬﺎ‪ .‬ﺇﻥ ﻫﺬﺍ ﺍﻹﻗﺒﺎﻝ ﺍﳌﺸﺠﻊ ﻋﻠﻰ ﺩﺭﻭﺳﻪ ﻗﺪ ﻭﻟﺪ ﻓﻜﺮﺓ ﻟﺪﻳﻪ ﻟﺒﻨﺎﺀ ﺍﳌﺴﺎﻛﻦ ﺍﻟﱵ ﲢﺘﻮﻱ‬ ‫ﻋﻠﻰ ﻏﺮﻑ ﲜﻮﺍﺭ ﻫﺬﺍ ﺍﳌﺴﺠﺪ ﻹﺳﻜﺎﻥ ﺗﻼﻣﻴﺬﻩ ﲜﺎﻧﺐ ﺍﺳﺘﺌﺠﺎﺭ ﺑﻴﻮﺕ ﻻﺳﺘﻴﻌﺎﺏ ﺗﻼﻣﻴﺬﻩ ﺍﻟـﺬﻳﻦ‬ ‫ﺗﺰﺍﻳﺪ ﻋﺪﺩﻫﻢ‪.‬‬ ‫ﻛﻤﺎ ﺃﺳﻬﻢ ﺑﺎﻟﻔﻜﺮﺓ ﺍﻟﱵ ﺃﺩﺕ ﺇﱃ ﺗﺄﺳﻴﺲ ﺃﻭﻝ ﻣﺪﺭﺳﺔ ﺍﺑﺘﺪﺍﺋﻴﺔ ﻟﻠﺤﻜﻮﻣﺔ ﰲ ﻣﻘﺎﻃﻌﺔ ﺍﳋﺮﺝ‬ ‫ﺑﺼﻮﺭﺓ ﺭﲰﻴﺔ ﻋﺎﻡ ‪1368‬ﻩ ﻛﻨﺘﻴﺠﺔ ﻻﺟﺘﻤﺎﻋﻪ ﺑﻮﱄ ﺍﻟﻌﻬﺪ ﺍﻷﻣﲑ ﺳﻌﻮﺩ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳـﺰ ﰲ ﺃﺣـﺪ‬ ‫ﻣﻮﺍﺳﻢ ﺍﳊﺞ‪ .‬ﻭﲰﻴﺖ ﻫﺬﻩ ﺍﳌﺪﺭﺳﺔ ﺑـ ﻣﺪﺭﺳﺔ ﺳﻌﻮﺩ ﺍﻻﺑﺘﺪﺍﺋﻴﺔ )ﻭﺍﲰﻬﺎ ﺍﳊﺎﱄ ﻣﺪﺭﺳﺔ ﺍﺑﻦ ﻋﺒـﺎﺱ‬ ‫ﺍﻻﺑﺘﺪﺍﺋﻴﺔ(‬ ‫ﻭﻋﻨﺪﻣﺎ ﺗﻌﲔ ﻣﻔﺘﻴﺎ ﻟﻠﻤﻤﻠﻜﺔ ﻇﻞ ﻋﻠﻰ ﻫﺬﻩ ﺍﳊﺎﻝ ﻭﱂ ﳝﻨﻌﻪ ﻛﺜﺮﺓ ﻣﺸﺎﻏﻠﻪ ﻋﻦ ﺇﻟﻘﺎﺀ ﺩﺭﻭﺳﻪ‬ ‫ﻭﳏﺎﺿﺮﺍﺗﻪ ﺍﳌﺴﺘﻨﺪﺓ ﺇﱃ ﺍﳌﺮﺍﺟﻊ ﺍﳌﻌﺘﱪﺓ ﻣﻦ ﺃﻣﺜﺎﻝ ﻛﺘﺐ ﺳﻨﻦ ﺍﻟﺴﺘﺔ ﻭﻣﺴﻨﺪ ﺍﻹﻣﺎﻡ ﺃﲪـﺪ ﻭﺍﳌﻮﻃـﺄ‬ ‫ﻟﻺﻣﺎﻡ ﻣﺎﻟﻚ ﻭﺳﻨﻦ ﺍﻟﺪﺍﺭﻣﻲ ﻭﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ﻭﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ ﻭﺯﺍﺩ ﺍﳌﻌﺎﺩ ﻭﻛﺘـﺎﺏ ﺍﻟﺘﻮﺣﻴـﺪ‬ ‫ﻭﻓﺘﺎﻭﻯ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻭﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ ﻭﺍﻟﺪﺭﺭ ﺍﻟﺴﻨﻴﺔ ﻭﺇﻏﺎﺛﺔ ﺍﻟﻠﻬﻔﺎﻥ ﻭﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺳـﻄﻴﺔ ﻭﺍﻟﻔـﺮﺍﺋﺾ‬

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‫‪ISoIT‬‬

‫ﻭﻣﻨﺘﻘﻰ ﺍﻷﺧﺒﺎﺭ ﻭﺃﺻﻮﻝ ﺍﻷﺣﻜﺎﻡ ﻭﺍﻟﻨﺨﺒﺔ ﻭﺑﻠﻮﻍ ﺍﳌﺮﺍﻡ ﻭﺍﳊﻤﻮﻳﺔ ﻭﺳﻨﻦ ﺍﻟﻜﱪﻯ ﻟﻠﻨﺴﺎﺋﻲ ﻭﺍﻟﻌﻘﻴﺪﺓ‬ ‫ﺍﻟﻄﺤﺎﻭﻳﺔ ﻭﻣﻨﺎﺭ ﺍﻟﺴﺒﻴﻞ ﻣﻊ ﺇﺭﻭﺍﺀ ﺍﻟﻐﻠﻴﻞ ﻭﺍﻟﺼﺎﺭﻡ ﺍﳌﺴﻠﻮﻝ ﻋﻠﻰ ﺷﺎﰎ ﺍﻟﺮﺳﻮﻝ ﻭﺭﻳﺎﺽ ﺍﻟـﺼﺎﳊﲔ‬ ‫ﻭﺍﻟﺮﺣﺒﻴﺔ‪.‬‬

‫ﺍﺭﺗﺒﺎﻃﻪ ﺍﳌﺒﺎﺷﺮ ﺑﺎﻷﻧﺸﻄﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﰲ ﺍ‪‬ﺘﻤﻊ‬ ‫ﻟﻘﺪ ﻛﺎﻥ ﻟﻠﺸﻴﺦ ﺃﻳﻀﺎ ﺍﺭﺗﺒﺎﻁ ﺑﺎﻷﻧﺸﻄﺔ ﺍﻟﺪﻋﻮﻳﺔ ﺍﻷﺧﺮﻯ ﰲ ﺍ‪‬ﺘﻤﻊ ﻓﻀﻼ ﻋﻦ ﺇﻟﻘﺎﺋﻪ ﻟﻠـﺪﺭﻭﺱ‬ ‫ﻭﺍﶈﺎﺿﺮﺍﺕ ﺣﱴ ﻭﻓﻖ ﰲ ﺗﻌﻤﻴﻖ ﺍﻟﻔﻬﻢ ﺍﻟﺼﺤﻴﺢ ﻟﻺﺳﻼﻡ ﻟﺪﻱ ﺍﳌﺪﻋﻮﻳﻦ‪ .‬ﻭﻣﻨﺬ ﺑﺪﺀ ﺍﺷﺘﻐﺎﻟﻪ ﻗﺎﺿـﻴﺎ‬ ‫ﰲ ﻣﻘﺎﻃﻌﺔ ﺍﳋﺮﺝ ﻭﻓﻖ ﰲ ﺣﻞ ﻛﺜﲑ ﻣﻦ ﺍﳌﺸﺎﻛﻞ ﺍﻟﱵ ﺗﺘﻄﻠﺐ ﺍﻟﺘﻮﺿﻴﺢ ﻭﺍﳊﻞ‪ .‬ﻛﻤﺎ ﻗﺎﻡ ﺑﺈﺻـﺪﺍﺭ‬ ‫ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﺸﺮﻋﻴﺔ ﺣﱴ ﺍﻧﺘﻘﻞ ﺇﱃ ﺭﻓﻴﻘﻪ ﺍﻷﻋﻠﻰ‪ .‬ﺑﻞ ﻛﺎﻥ ﺃﺣﻴﺎﻧﺎ ﻳﱰﻝ ﺑﻨﻔﺴﻪ ﻣﻴﺪﺍﻧﻴﺎ ﳌﻘﺎﺑﻠﺔ ﻭﺟﻬـﺎﺀ‬ ‫ﺍ‪‬ﺘﻤﻊ ﻭﺳﺎﺩﺗﻪ ﻟﻠﺘﺄﻛﺪ ﻣﻦ ﺣﺴﻦ ﺳﲑ ﺃﻣﻮﺭ ﺍﻟﺒﻼﺩ ﺑﻞ ﻛﺎﻥ ﻳﺄﻣﺮﻫﻢ ﲟﺎ ﻓﻴﻪ ﺻﻼﺣﻬﻢ ﻭﻳﻨﻬﺎﻫﻢ ﻋـﻦ‬ ‫ﺍﳌﻨﻜﺮ ﻭﳛﺬﺭﻫﻢ ﻣﻨﻪ ﻭﳚﻴﺐ ﻋﻦ ﻛﻞ ﺍﻷﺳﺌﻠﺔ ﺍﳌﻘﺪﻣﺔ ﺇﻟﻴﻪ‪.‬‬ ‫ﻭﻛﺎﻥ ﺃﻳﻀﺎ ﳛﺮﺹ ﻋﻠﻰ ﺇﺻﻼﺡ ﺍﻟﺒﲏ ﺍﻟﺘﺤﺘﻴﺔ ﻭﺗﺸﻴﻴﺪ ﺍﳌﺴﺠﺪ ﻭﺗﺮﻣﻴﻤﻪ ﻋﻨﺪ ﺍﻗﺘﻀﺎﺀ ﺍﻷﻣﺮ‪.‬‬ ‫ﻟﻘﺪ ﻗﺎﻡ ﻓﻌﻼ ﺑﺘﺮﻣﻴﻢ ﻭﺗﻮﺳﻴﻊ ﺟﺎﻣﻊ ﻣﻘﺎﻃﻌﺔ ﺍﳋﺮﺝ ﺑﻌﺪ ﺗﻮﻟﻴﻪ ﺍﻟﻘﻀﺎﺀ ﰲ ﺍﳋﺮﺝ ﺑﺴﻨﺔ ﻓﻘﻂ ﻋﻦ ﻃﺮﻳﻖ‬ ‫ﺍﻟﺘﻌﺎﻭﻥ ﺍﳉﻤﺎﻋﻲ‪ .‬ﰒ ﻗﺎﻡ ﺑﺘﺮﻣﻴﻢ ﺍﳌﺴﺠﺪ ﺍﶈﻤﺪﻱ ﰲ ﴰﺎﻝ ﺍﳋﺮﺝ ﰲ ﺍﻟﺴﻨﺔ ﺍﻟﺘﺎﻟﻴﺔ ﰒ ﺟﺎﻣﻊ ﺍﻷﺯﻫـﺮ‬ ‫ﻭﻣﺴﺠﺪ ﺯﻣﻴﻘﺔ ﺑﻌﺪ ﺫﻟﻚ‪ .‬ﻭﺑﻌﺪ ﺫﻟﻚ ﻗﺎﻡ ﺑﺘﺸﻴﻴﺪ ﻣﺴﺎﺟﺪ ﺟﺪﻳﺪﺓ ﺣﻮﻝ ﺍﳋـﺮﺝ ﻋﻠـﻰ ﺣـﺴﺐ‬ ‫ﺍﻟﻈﺮﻭﻑ ﺣﻴﺚ ﻗﺎﻡ ﺑﺘﻌﻴﲔ ﻧﺎﺋﺐ ﻟﻪ ﻟﻠﻨﻈﺮ ﰲ ﺍﻷﻣﺮ ﻭﲝﺜﻪ ﰲ ﺍﻻﺟﺘﻤﺎﻉ ﻗﺒﻞ ﺗﻨﻔﻴﺬﻩ‪.‬‬ ‫ﻫﻜﺬﺍ ﺍﺳﺘﻤﺮ ﰲ ﻫﺬﻩ ﺍﳌﺴﺎﻋﻲ ﺍﻟﻨﺒﻴﻠﺔ ﺍﻋﺘﻘﺎﺩﺍ ﻣﻨﻪ ﺑﺄﻥ ﺍﳌﺴﺠﺪ ﻟﻪ ﺩﻭﺭ ﰲ ﺗﻜـﻮﻳﻦ ﺍﻟﻔـﺮﺩ‬ ‫ﻭﺍ‪‬ﺘﻤﻊ ﻭﻗﺪﺭﺓ ﻋﻠﻰ ﺗﻮﺟﻴﻪ ﻗﻠﻮﺏ ﺍﻷﻓﺮﺍﺩ ﺇﱃ ﺇﻓﺮﺍﺩ ﺍﷲ ﺗﻌﺎﱃ ﺑﺎﻟﻌﺒﺎﺩﺓ ﺍﳋﺎﻟﺼﺔ ﻭﺍﳋﻀﻮﻉ ﻷﻭﺍﻣـﺮﻩ‬ ‫ﻭﻃﺎﻋﺔ ﻧﺒﻴﻪ – ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ .‬ﻟﻘﺪ ﺗﻮﰲ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺑﺎﺯ ﺻﺒﺎﺡ ﻳﻮﻡ ﺍﳋﻤﻴﺲ‪13 ,‬‬ ‫ﻣﺎﻳﻮ ‪1999‬ﻡ ﻋﻦ ﻋﻤﺮ ﻳﻨﺎﻫﺰ ﺗﺴﻌﲔ ﺳﻨﺔ‪ .‬ﺗﻐﻤﺪﻩ ﺍﷲ ﺑﺮﲪﺘﻪ ﻭﺃﺳﻜﻨﻪ ﻓﺴﻴﺢ ﺟﻨﺎﺗﻪ‪.‬‬ ‫ﺍﻟﺸﻴﺦ ﺑﺎﺯ ﻭﻓﻜﺮﻩ ﺍﻟﺪﻋﻮﻱ‬ ‫ﻟﻘﺪ ﻗﺎﻡ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺑﺎﺯ ﺍﳌﻌﺮﻭﻑ ﺑﻌﻤﻠﻪ ﺍﻟـﺪﺅﻭﺏ ﺑـﺪﻋﻮﺓ ﺍﻟﻨـﺎﺱ ﺇﱃ ﺍﷲ ﺗﻌـﺎﱃ‬ ‫ﻭﺇﺧﺮﺍﺟﻬﻢ ﻣﻦ ﺍﻟﻈﻠﻤﺎﺕ ﺇﱃ ﺍﻟﻨﻮﺭ‪ .‬ﻭﱂ ﺗﻘﺘﺼﺮ ﺩﻋﻮﺗﻪ ﺍﻹﺳﻼﻣﻴﺔ ﻋﻠﻰ ﺍﻟﻠﺴﺎﻥ ﺍﳌﺘﻤﺜـﻞ ﰲ ﺍﻟـﻮﻋﻆ‬ ‫ﻭﺍﻟﺪﺭﻭﺱ ﻭﺍﶈﺎﺿﺮﺍﺕ ﻓﻘﻂ ﺑﻞ ﲡﺎﻭﺯﺕ ﺇﱃ ﺍﻟﻘﻠﻢ ﺑﺈﻧﺘﺎﺝ ﻣﺆﻟﻔﺎﺕ ﺗﺘﻤﺜﻞ ﰲ ﺍﳌﻮﻋﻈﺔ ﺍﳊـﺴﻨﺔ ﻣـﻊ‬ ‫ﺇﻇﻬﺎﺭ ﺍﻫﺘﻤﺎﻣﻪ ﺑﺈﺻﻼﺡ ﺍ‪‬ﺘﻤﻊ ﻭﺧﺎﺻﺔ ﺍﳌﺴﻠﻤﲔ‪.‬‬ ‫ﻭﻣﻦ ﻣﺆﻟﻔﺎﺗﻪ ﺍﻟﻘﻴﻤﺔ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺎﻟﺪﻋﻮﺓ ﻛﺘﺎﺏ " ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﷲ ﺗﻌـﺎﱃ ﻭﻛﺘـﺎﺏ "ﺃﺧـﻼﻕ‬ ‫ﺍﻟﺪﻋﺎﺓ" ﻭﻛﺘﺎﺏ "ﻭﺟﻮﺏ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ" ﻭ"ﺍﻟﺪﺭﻭﺱ ﺍﶈﻤﺪﻳﺔ ﻟﻌﺎﻣـﺔ ﺍﻷﻣـﺔ"‬ ‫ﻭﻛﺘﺎﺏ "ﻧﺼﺎﺋﺢ ﻋﺎﻣﺔ" ﻭﻏﲑﻩ‪ .‬ﺍﺭﺟﻊ ﺇﱃ ﻛﺘﺎﺏ ﺯﻳﺎﺩ ﺑﻦ ﳏﻤﺪ ﺍﻟﺴﻌﺪﻭﻥ ﻭﻣﻮﺿـﻮﻋﻪ " ﺍﻟﻮﺻـﺎﻳﺎ‬ ‫ﺍﳌﺘﻌﻠﻘﺔ ﺑﺎﻟﺪﻋﻮﺓ ﻟﻠﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺑﺎﺯ ﻟﻨﻼﺣﻆ ﻓﻴﻪ ﺃﻓﻜﺎﺭﻩ ﺍﻟﺪﻋﻮﻳﺔ ﺑﺼﻮﺭﺓ ﻣﻨﻈﻤﺔ ﻫﻲ ﻋﺒﺎﺭﺓ ﻋﻦ‬ ‫ﳎﻤﻮﻋﺔ ﻟﻮﺻﺎﻳﺎﻩ‪.‬‬ ‫ﻭﺇﻟﻴﻜﻢ ﺑﻌﺾ ﺍﳌﺒﺎﺩﺭﺍﺕ ﺍﳍﺎﻣﺔ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﻭﺻﺎﻳﺎﻩ ﺍﻟﺪﻋﻮﻳﺔ ﺍﻵﰐ ﺑﻴﺎ‪‬ﺎ‪:‬‬ ‫ﺃﳘﻴﺔ ﻭﻭﺟﻮﺏ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻋﺜﻤﺎﻥ ﺑﻦ ﳏﻤﺪ ‪207 -‬‬

‫ﻳﺮﻯ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺃﻥ ﺍﻟﺪﻋﻮﺓ ﺃﻣﺮ ﰲ ﻏﺎﻳﺔ ﻣﻦ ﺍﻷﳘﻴﺔ ﰲ ﻫﺬﺍ ﺍﻟﻌﺼﺮ ﺍﳊﺪﻳﺚ‪ .‬ﺇﻥ ﺍ‪‬ﺘﻤﻌﺎﺕ‬ ‫ﺍﻟﺒﺸﺮﻳﺔ ﰲ ﺣﺎﺟﺔ ﻣﻠﺤﺔ ﺇﱃ ﺍﻟﺪﻋﻮﺓ ﺑﺴﺒﺐ ﺷﻴﻮﻉ ﺍﳌﺬﺍﻫﺐ ﺍﳍﺪﺍﻣﺔ ﻛﺎﻹﳊﺎﺩ ﺍﻟﺬﻱ ﻳﻨﻜﺮ ﻭﺟﻮﺩ ﺍﷲ‬ ‫ﺗﻌﺎﱃ ﻭﺍﻧﺘﺸﺎﺭ ﺍﻹﺭﺳﺎﻟﻴﺎﺕ ﺍﻟﺘﺒﺸﲑﻳﺔ ﰲ ﲨﻴﻊ ﺃﳓﺎﺀ ﺍﻟﻌﺎﱂ‪ .‬ﺇﻥ ﺃﻋﺪﺍﺀ ﺍﷲ ﻳﺘﻜﺎﺗﻔﻮﻥ ﻭﻳﺘﻌﺎﻭﻧﻮﻥ ﻟﻴﺼﺪﻭﺍ‬ ‫ﻋﻦ ﺳﺒﻴﻞ ﺍﷲ ﺑﻜﻞ ﺍﻟﺴﺒﻞ‪ .‬ﻟﺬﻟﻚ ﻣﻦ ﺍﻟﻮﺍﺟﺐ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﺃﻥ ﻳﻌﺎﺭﺿﻮﺍ ﻫﺬﻩ ﺍﻷﻋﻤﺎﻝ ﺍﳌﻨﺤﺮﻓـﺔ‬ ‫ﻭﻳﻘﺎﺑﻠﻮﻫﺎ ﺑﺎﻷﻧﺸﻄﺔ ﺍﻟﺪﻋﻮﻳﺔ ﺍﻟﱵ ﻳﻘﻮﻡ ‪‬ﺎ ﺍﳌﺴﻠﻤﻮﻥ ﻋﻠﻰ ﺍﺧﺘﻼﻑ ﻃﺒﻘﺎ‪‬ﻢ‪.‬‬ ‫ﻳﺮﻯ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﳊﺎﺟﺔ ﺍﻟﺸﺪﻳﺪﺓ ﺇﱃ ﺍﻟﺪﻋﻮﺓ ﻷ‪‬ﺎ ‪‬ﺪﻑ ﺇﱃ ﺇﺧﺮﺍﺝ ﺍﻟﻨـﺎﺱ ﻣـﻦ‬ ‫ﺍﻟﻈﻠﻤﺎﺕ ﺇﱃ ﺍﻟﻨﻮﺭ ﻭﺇﺭﺷﺎﺩﻫﻢ ﺇﱃ ﻃﺮﻳﻖ ﺍﳊﻖ ﲤﺸﻴﺎ ﻣﻊ ﺻﻔﺔ ﺍﻷﻧﺒﻴﺎﺀ ﺍﻟﺬﻳﻦ ﺃﺭﺳـﻠﻬﻢ ﺍﷲ ﺗﻌـﺎﱃ‬ ‫ﻹﺧﺮﺍﺝ ﺍﻟﻨﺎﺱ ﻣﻦ ﺍﻟﻈﻠﻤﺎﺕ ﺇﱃ ﺍﻟﻨﻮﺭ‪ .‬ﻭﻫﺬﺍ ﻫﻮ ﻧﻔﺲ ﺍﻟﺪﻭﺭ ﺍﻟﺬﻱ ﳚﺐ ﺃﻥ ﻳﻠﻌﺒﻪ ﲨﻴﻊ ﺍﻟـﺪﻋﺎﺓ ﰲ‬ ‫ﺩﻋﻮﺓ ﺍﻟﻨﺎﺱ ﺇﱃ ﺍﳊﻖ ﻭﺇﻧﻘﺎﺫﻫﻢ ﻣﻦ ﺍﳉﺤﻴﻢ ﻭﻣﻦ ﺍﺗﺒﺎﻉ ﺷﻴﺎﻃﲔ ﺍﻹﻧﺲ ﻭﺍﳉﻦ ﻭﺍﻟﺸﻬﻮﺍﺕ‪.‬‬ ‫ﻛﻤﺎ ﻳﺮﻯ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺃﻥ ﺍﳉﻬﺎﺩ ﻻ ﻳﻬﺪﻑ ﺇﱃ ﺇﺭﺍﻗﺔ ﺍﻟﺪﻣﺎﺀ ﻭﺳﻠﺐ ﺍﻷﻣﻮﺍﻝ ﻭﺳـﱯ‬ ‫ﺍﻟﻨﺴﺎﺀ ﻭﺍﻷﻃﻔﺎﻝ ﻛﻤﺎ ﺍﺩﻋﻰ ﺍﳌﺴﺘﺸﺮﻗﻮﻥ‪ .‬ﻛﺎﻥ ﻣﻦ ﺍﶈﺘﻤﻞ ﺃﻥ ﻳﻘﻊ ﺑﺎﳌﺼﺎﺩﻓﺔ ﺑـﺴﺒﺐ ﻣﻜـﺎﺑﺮ‪‬ﻢ‬ ‫ﻭﺇﺻﺮﺍﺭﻫﻢ ﻋﻠﻰ ﺍﻟﻜﻔﺮ ﻣﻊ ﺍﻣﺘﻨﺎﻋﻬﻢ ﻋﻦ ﺩﻓﻊ ﺍﳉﺰﻳﺔ )ﺑﻌﺪ ﻭﻗﻮﻋﻬﻢ ﰲ ﻇﻞ ﺍﳊﻜﻮﻣﺔ ﺍﻹﺳـﻼﻣﻴﺔ(‪.‬‬ ‫ﻛﺎﻥ ﺣﺎﺯﻣﺎ ﰲ ﺍﻋﺘﺮﺍﻓﻪ ﺑﺪﻭﺭ ﺍﳉﻬﺎﺩ ﺍﻟﺬﻱ ﻳﺪﻋﻢ ﺍﻻﻣﺘﺪﺍﺩ ﻟﻠﺪﻋﻮﺓ‪ .‬ﻭﻫﺬﺍ ﺛﺎﺑﺖ ﺑﺘـﺎﺭﻳﺦ ﺍﳌـﺴﻠﻤﲔ‬ ‫ﺍﻟﺬﻳﻦ ﺃﺑﻌﺪﻭﺍ ﺍﻟﺮﻭﻡ ﻋﻦ ﺍﻟﺸﺎﻡ ﻭﺍﺳﺘﻮﻟﻮﺍ ﻋﻠﻰ ﺇﻣﱪﺍﻃﻮﺭﻳﺔ ﺍﻟﻔﺮﺱ ﻛﻤﺎ ﺍﻣﺘﺪ ﺍﻹﺳﻼﻡ ﺇﱃ ﺍﻟﻴﻤﻦ ﻭﺃﻣﺎﻛﻦ‬ ‫ﺃﺧﺮﻯ ﰲ ﺷﺒﻪ ﺟﺰﻳﺮﺓ ﺍﻟﻌﺮﺏ‪.‬‬ ‫ﻭﺑﻌﺒﺎﺭﺓ ﺃﺧﺮﻯ ‪ ,‬ﻻ ﳝﻜﻦ ﺍﻟﻠﺠﻮﺀ ﺇﱃ ﺍﳉﻬﺎﺩ ﺑﺎﻟﺴﻴﻒ ﺇﻻ ﻟﻠﺬﻭﺩ ﻋﻦ ﺍﳊﻖ ﻭﺩﻓﻊ ﺍﻟﻔـﺴﺎﺩ‬ ‫ﻭﻋﻨﺪ ﺻﺪﻫﻢ ﻋﻦ ﺳﺒﻴﻞ ﺍﷲ‪ .‬ﻓﺎﳉﻬﺎﺩ ﻭﺍﻟﺪﻋﻮﺓ ﺇﺫﻥ ﻣﻦ ﻋﻮﺍﻣﻞ ﺍﻧﺘﺼﺎﺭ ﺍﻹﺳﻼﻡ‪ .‬ﻭﺫﻟﻚ ﻷﻥ ﻣﻌﻈـﻢ‬ ‫ﺍﻟﻨﺎﺱ ﻻ ﻳﺴﺘﺠﻴﺒﻮﻥ ﻟﻨﺪﺍﺀ ﺍﻹﺳﻼﻡ ﻷﻧﻪ ﻳﺘﻌﺎﺭﺽ ﻣﻊ ﺃﻫﻮﺍﺋﻬﻢ ﻭﺇﺷﺒﺎﻉ ﻣﺂﺭ‪‬ﻢ ﻭﺃﻃﻤﺎﻋﻬﻢ‪ .‬ﻓﺎﳉﻬـﺎﺩ‬ ‫ﺇﺫﻥ ﻳﺴﺎﻋﺪ ﺍﻟﺪﻋﻮﺓ ﻋﻠﻰ ﲢﻘﻴﻖ ﻫﺪﻓﻬﺎ ﻭﻳﻌﲔ ﺍﻟﺪﻋﺎﺓ ﻋﻠﻰ ﺇﲤﺎﻡ ﻣﻬﺎﻣﻬﻢ‪.‬‬ ‫ﻭﺍﺳﺘﺪﻝ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﺒﻌﺾ ﺍﻵﻳﺎﺕ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﻓﺮﺿﻴﺔ ﺍﻟﺪﻋﻮﺓ‪ .‬ﻣﻨﻬﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪:‬‬ ‫ﻭﺃﻭﻟﺌﻚ‬ ‫ﻭﻟﺘﻜﻦ ﻣﻨﻜﻢ ﺃﻣﺔ ﻳﺪﻋﻮﻥ ﺇﱃ ﺍﳋﲑ ﻭﻳﺄﻣﺮﻭﻥ ﺑﺎﳌﻌﺮﻭﻑ ﻭﻳﻨﻬﻮﻥ ﻋﻦ ﺍﳌﻨﻜﺮ‬ ‫ﻫﻢ ﺍﳌﻔﻠﺤﻮﻥ‪) .‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ‪(104 :‬‬ ‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪:‬‬

‫ﺃﺩﻉ ﺇﱃ ﺳﺒﻴﻞ ﺭﺑﻚ ﺑﺎﳊﻜﻤﺔ ﻭﺍﳌﻮﻋﻈﺔ ﺍﳊﺴﻨﺔ ﻭﺟﺎﺩﳍﻢ ﺑﺎﻟﱵ ﻫﻲ ﺃﺣﺴﻦ‪.‬‬

‫)ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ‪(125 :‬‬

‫ﻳﻘﻮﻝ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺇﻥ ﲨﻴﻊ ﺍﻟﻌﻠﻤﺎﺀ ﻗﺪ ﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺍﻟﻮﺟﻮﺏ ﺍﻟﻜﻔﺎﺋﻲ ﻟﻠﺪﻋﻮﺓ‪.‬‬ ‫ﺇﺫﺍ ﻗﺎﻡ ‪‬ﺎ ﺍﻟﺒﻌﺾ ﺳﻘﻄﺖ ﻋﻦ ﺍﻟﺒﺎﻗﲔ‪ .‬ﻓﻮﺍﺟﺐ ﺍﻟﺪﻋﻮﺓ ﺳﻨﺔ ﻭﻋﻤﻞ ﻛﺮﱘ‪ .‬ﻭﻣﻊ ﺫﻟﻚ‪ ,‬ﺇﺫﺍ ﱂ ﻳﻘـﻢ‬ ‫ﺃﺣﺪ ﺑﻮﺍﺟﺐ ﺍﻟﺪﻋﻮﺓ ﰲ ﳎﺘﻤﻌﻪ ﺃﰒ ﲨﻴﻊ ﺃﻓﺮﺍﺩﻩ ﻓﻴﻨﻄﺒﻖ ﻭﺍﺟﺐ ﺍﻟﺪﻋﻮﺓ ﻋﻠﻰ ﻛﻞ ﻓﺮﺩ ﻋﻠﻰ ﺣـﺴﺐ‬ ‫ﺍﺳﺘﻄﺎﻋﺘﻪ‪ .‬ﻓﺎﻟﺬﻱ ﺗﺪﻝ ﻋﻠﻴﻪ ﺍﻵﻳﺔ ﺃﻥ ﺗﺒﻠﻴﻎ ﺍﻟﺪﻋﻮﺓ ﻭﺍﺟﺐ ﻋﻠﻰ ﻃﺎﺋﻔﺔ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﺪﻋﺎﺓ ﺍﳌﻮﻇﻔﲔ‬ ‫ﻣﻦ ﻗﺒﻞ ﺍﻹﻣﺎﻡ ﻋﻠﻰ ﺃﻋﻤﺎﻝ ﺍﳊﺴﺒﺔ ﻭﺇﻥ ﻛﺎﻥ ﺫﻟﻚ ﻭﺍﺟﺒﺎ ﰲ ﺍﻷﺻﻞ ﻋﻠﻰ ﻛﻞ ﻓﺮﺩ ﻣﻦ ﺃﻓﺮﺍﺩ ﺍﻷﻣـﺔ‪.‬‬

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‫ﻳﻘﻮﻝ ﺍﺑﻦ ﻛﺜﲑ "ﺭﲪﻪ ﺍﷲ " ﰲ ﺗﻔﺴﲑ ﻫﺬﻩ ﺍﻵﻳﺔ )ﻭﺍﳌﻘﺼﻮﺩ ﻣﻦ ﻫﺬﻩ ﺍﻵﻳﺔ ﺃﻥ ﺗﻜﻮﻥ ﻓﺮﻗﺔ ﻣﻦ ﻫـﺬﻩ‬ ‫ﺍﻷﻣﺔ ﻣﺘﺼﺪﻳﺔ ﳍﺬﺍ ﺍﻟﺸﺄﻥ ﻭﺇﻥ ﻛﺎﻥ ﺫﻟﻚ ﻭﺍﺟﺒﺎ ﻋﻠﻰ ﻛﻞ ﻓﺮﺩ ﻣﻦ ﺍﻷﻣﺔ‪ ,‬ﻛﻞ ﲝﺴﺒﻪ‪.‬‬ ‫ﻭﺑﺎﺧﺘﺼﺎﺭ ﺇﻥ ﻫﺬﻩ ﺍﻷﻣﺔ ﺇﺫﺍ ﱂ ﺗﺆﺩ ﺭﺳﺎﻟﺘﻬﺎ ﰲ ﺍﻟﺘﺒﻠﻴﻎ ﻓﺈﻥ ﺍﷲ ﻳﻌﺮﺽ ﻋﻨﻬﺎ ﻭﻳﺘﺨﻠﻰ‬ ‫ﻋﻦ ﻧﺼﺮ‪‬ﺎ ﻭﻳﺬﻳﻘﻬﺎ ﻭﺑﺎﻝ ﺃﻣﺮﻫﺎ ﻭﻳﺒﺪﳍﺎ ﻣﻦ ﺑﻌﺪ ﺃﻣﻦ ﺧﻮﻓﺎ ﻭﻣﻦ ﺑﻌﺪ ﻋﺰﺓ ﺫﻻ‪ .‬ﻭﺳﻮﻑ ﺗﺒﻘﻰ ﻋﻠـﻰ‬ ‫ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﺍﳌﺘﺮﺩﻳﺔ ﺣﱴ ﺗﻌﻮﺩ ﺇﱃ ﻫﺪﻯ ﺭ‪‬ﺎ ﻭﺃﺻﺎﻟﺔ ﺩﻳﻨﻬﺎ‪ ,‬ﻭﻟﻴﻨﺼﺮﻥ ﺍﷲ ﻣﻦ ﻳﻨﺼﺮﻩ‪.‬‬ ‫ﻣﻨﺎﻫﺞ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ‬ ‫ﻳﺮﻯ ﺍﻟﺸﻴﺦ ﺑﺎﺯ ﺃﻥ ﻣﻨﺎﻫﺞ ﺍﻟﺪﻋﻮﺓ ﻻ ﲣﻠﻮ ﻋﻦ ﺍﳌﺼﺪﺭﻳﻦ‪ ,‬ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﺍﳌﺸﺮﻓﺔ‪.‬‬ ‫ﻟﺬﻟﻚ‪ ,‬ﻳﻨﺼﺢ ﺍﻟﺪﻋﺎﺓ ﺑﺎﻟﻌﻜﻮﻑ ﻋﻠﻰ ﻛﺘﺎﺏ ﺍﷲ ﻗﺮﺍﺀﺓ ﻭﻓﻬﻤﺎ ﻭﺗﻄﺒﻴﻘﺎ ﻭﺇﺣﺎﻃﺔ‪ .‬ﺇﻧﻪ ﻛﺘﺎﺏ ﺍﷲ ﺍﳍﺎﺩﻱ‬ ‫ﺇﱃ ﺳﻮﺍﺀ ﺍﻟﺴﺒﻴﻞ‪ .‬ﻛﻤﺎ ﻳﻨﺼﺢ ﺍﻟﺪﻋﺎﺓ ﺑﺎﻟﺘﻤﺴﻚ ﺑﺴﻨﺔ ﻧﺒﻴﻪ – ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﲟﺎ ﻓﻴﻬـﺎ ﻣـﻦ‬ ‫ﺗﻮﺟﻴﻬﺎﺕ ﻗﻴﻤﺔ‪ .‬ﻓﻴﺠﺐ ﻋﻠﻰ ﻣﻦ ﻳﺪﻋﻮ ﺍﻟﻨﺎﺱ ﺇﱃ ﺍﳋﲑ ﻭﻳﻨﻬﺎﻫﻢ ﻋﻦ ﺍﳌﻨﻜﺮ ﻭﻳﻌﻠﻤﻬﻢ ﻃﺮﻳﻖ ﺍﳍﺪﻯ‬ ‫ﻭﺍﻟﺮﺷﺎﺩ ﻣﻦ ﺫﻛﺮ ﺃﻭ ﺃﻧﺜﻰ ﺃﻥ ﻳﺮﺟﻊ ﺇﱃ ﺍﳊﺪﻳﺚ ﻭﻣﺎ ﲨﻌﻪ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﻫﺬﺍ ﺍ‪‬ﺎﻝ‪ .‬ﻭﻣﻊ ﺫﻟﻚ ﻛـﺎﻥ‬ ‫ﻣﻮﻗﻔﻪ ﻳﺘﺴﻢ ﺑﺎﻻﻧﻔﺘﺎﺡ ﻣﻦ ﻧﺎﺣﻴﺔ ﺍﻻﻧﺘﻔﺎﻉ ﲟﺎ ﻛﺘﺒﻪ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﳎﺎﻝ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬ ‫ﻭﺇﻟﻴﻜﻢ ﺑﻌﺾ ﺍﳌﺒﺎﺩﺭﺍﺕ ﺍﳋﺎﺻﺔ ﲟﻨﺎﻫﺞ ﺍﻟﺪﻋﻮﺓ ﻭﺍﻟﻨﺎﺑﻌﺔ ﻣﻦ ﻓﻜﺮﻩ ﺍﻟﺪﻋﻮﻱ‪:‬‬ ‫ﺃ – ﺍﺧﺘﻼﻑ ﺃﺳﺎﻟﻴﺐ ﺍﻟﺪﻋﻮﺓ ﺑﺎﺧﺘﻼﻑ ﺃﺣﻮﺍﻝ ﺍ‪‬ﺘﻤﻊ‬ ‫ﲣﺘﻠﻒ ﺃﺳﺎﻟﻴﺐ ﺍﻟﺪﻋﻮﺓ ﺗﺒﻌﺎ ﻟﺼﻨﻮﻑ ﺍﻟﺒﺸﺮ‪ .‬ﻭﺇﻟﻴﻜﻢ ﻫﺬﻩ ﺍﻟﺼﻨﻮﻑ ﻣﻦ ﺍﻟﻨﺎﺱ‪:‬‬ ‫ﺍﻟﺼﻨﻒ ﺍﻷﻭﻝ‪ :‬ﻣﻦ ﳛﺐ ﺍﳋﲑ ﻣﻊ ﺟﻬﻠﻪ ﻭﻭﺟﻮﺩ ﻗﺪﺭ ﻳﺴﲑ ﻣﻦ ﺍﻟﻮﻋﻲ ﻭﺍﻟﻔﻬﻢ ﻟﺪﻳـﻪ‪ .‬ﻓﻤـﻦ‬ ‫ﺍﻟﻀﺮﻭﺭﻱ ﺍﻟﺘﺰﺍﻡ ﺍﳊﻜﻤﺔ ﰲ ﺩﻋﻮﺗﻪ ﺇﱃ ﺍﳊﻖ‪ .‬ﻭﻫﺬﺍ ﻻ ﻳﺘﺤﻘﻖ ﺇﻻ ﺑﺘﻮﺿﻴﺢ ﺍﳊﻖ ﻟﻪ ﻭﺗﻮﺟﻴﻬﻪ ﻭﺗﻮﻋﻴﺘﻪ‬ ‫ﲟﺎ ﻓﻴﻪ ﺻﻼﺣﻪ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪ ,‬ﻓﻴﻘﺒﻞ ﺍﻟﺪﻋﻮﺓ ﻭﻳﺪﺭﻙ ﺟﻬﻠﻪ ﻭﻳﺴﺘﻌﺪ ﻟﻘﺒﻮﻝ ﺍﳊﻖ‪.‬‬ ‫ﺍﻟﺼﻨﻒ ﺍﻟﺜﺎﱐ‪ :‬ﻣﻦ ﻋﺮﻑ ﺍﳋﲑ ﻭﺃﻭﻗﻊ ﻧﻔﺴﻪ ﰲ ﺍﻟﻀﻼﻟﺔ‪ .‬ﻓﻤﺜﻞ ﻫﺬﺍ ﺍﻟـﺼﻨﻒ ﰲ ﺣﺎﺟـﺔ ﺇﱃ‬ ‫ﺍﳌﻮﻋﻈﺔ ﺍﳊﺴﻨﺔ ﻭﺫﻟﻚ ﺑﺘﺮﻏﻴﺒﻪ ﻭﺗﺮﻫﻴﺒﻪ‪ .‬ﻛﻤﺎ ﳚﺐ ﺗﻮﻋﻴﺘﻪ ﺑﺄﻥ ﺍﻟﺘﻤﺴﻚ ﺑﺎﳊﻖ ﻃﺮﻳـﻖ ﻟﻠﻔـﻼﺡ ﰲ‬ ‫ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ﻭﺃﻥ ﺇﻧﻜﺎﺭ ﺍﳊﻖ ﻳﻌﻮﺩ ﻋﻠﻰ ﺻﺎﺣﺒﻪ ﺑﺎﳍﻼﻙ ﻭﺍﻟﻮﺑﺎﻝ‪.‬‬ ‫ﺍﻟﺼﻨﻒ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻣﻦ ﻟﻪ ﺷﻚ ﳝﻨﻌﻪ ﻋﻦ ﻗﺒﻮﻝ ﺍﳊﻖ ﻭﺍﳋﲑ ﻛﻤﺎ ﳝﻨﻌﻪ ﻋﻦ ﻃﺎﻋﺔ ﺍﷲ ﺗﻌﺎﱃ‪ .‬ﻟﺬﻟﻚ‪,‬‬ ‫ﳚﺐ ﲝﺚ ﺍﻷﻣﻮﺭ ﺍﻟﺪﻳﻨﻴﺔ ﻣﻌﻪ ﺑﺄﺳﻠﻮﺏ ﻣﻘﻨﻊ ﳝﻴﺰ ﺑﲔ ﺍﳊﻖ ﻭﺍﻟﺒﺎﻃﻞ‪.‬‬ ‫ﺍﻟﺼﻨﻒ ﺍﻟﺮﺍﺑﻊ‪ :‬ﻫﻮ ﺻﻨﻒ ﺍﳌﻸ ﻭﻭﺟﻬﺎﺀ ﺍ‪‬ﺘﻤﻊ ﺍﳌﻨﻜﺮﻳﻦ ﻟﻠﺪﻋﻮﺓ‪ .‬ﻓﻴﺠﺐ ﺍﻟﺘﺰﺍﻡ ﺍﳌﻮﻋﻈﺔ ﺍﳊﺴﻨﺔ‬ ‫ﰲ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻌﻬﻢ ﻭﺗﻮﺟﻴﻬﻬﻢ ﻭﺩﻋﻮ‪‬ﻢ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﻘﻠﻢ ﻭﺍﻟﻠﺴﺎﻥ ﻣﻦ ﻗﺒﻞ ﺍﳌﺘﻤﻜﻨﲔ ﻭﺍﶈﻘﻘـﲔ ﻣـﻦ‬ ‫ﺭﺟﺎﻝ ﺍﻷﻣﺔ‪.‬‬ ‫ﺍﻟﺼﻨﻒ ﺍﳋﺎﻣﺲ‪ :‬ﻗﻮﻡ ﻻ ﻳﺆﻣﻨﻮﻥ ﺑﺎﷲ ﺗﻌﺎﱃ‪ .‬ﻓﻴﺠﺐ ﺗﻮﻋﻴﺘﻬﻢ ﲟﺎ ﻳﺪﻝ ﻋﻠﻰ ﻗـﺪﺭﺓ ﺍﷲ ﺗﻌـﺎﱃ‬ ‫ﻭﻋﻠﻮ ﺷﺄﻧﻪ ﻭﻋﻈﻤﺘﻪ ﻭﻭﺣﺪﺍﻧﻴﺘﻪ ﺣﱴ ﻳﺮﺟﻌﻮﺍ ﺇﱃ ﺍﻟﺪﻳﻦ ﺻﺎﻏﺮﻳﻦ ﻣﺬﻋﻨﲔ‪.‬‬ ‫ﻭﺑﺎﺧﺘﺼﺎﺭ‪ ,‬ﻣﻦ ﺍﳊﻘﺎﺋﻖ ﺍﻟﺜﺎﺑﺘﺔ ﺃﻥ ﺍﻟﻌﺎﻣﻞ ﺷﺊ ﻭﺍ‪‬ﺘﻤﻊ ﺷﺊ ﺁﺧﺮ‪ .‬ﻓﻤﻦ ﺍﻟﻮﺍﺟﺐ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﻠﺘﺰﻡ‬ ‫ﺍﻟﻠﲔ ﻭﺍﻟﻠﻄﻒ ﻭﺍﻟﻘﻮﻝ ﺍﳊﺴﻦ ﰲ ﺩﻋﻮﺓ ﺍﻟﻨﺎﺱ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ‪ ,‬ﻓﻴﻨﻔﺬ ﻣﺎ ﻧﻘـﻮﻝ ﻗﻠـﻮ‪‬ﻢ ﻓﺘﻤﻴـﻞ ﺇﱃ‬ ‫ﺍﻹﺫﻋﺎﻥ ﷲ ﺗﻌﺎﱃ ﻭﻭﺣﺪﺍﻧﻴﺘﻪ‪ .‬ﳚﺐ ﺃﻥ ﺗﺘﻌﺎﻭﻥ ﻣﻊ ﺇﺧﻮﺍﻧﻚ ﻭﻣﻦ ﻣﻌﻚ ﰲ ﺩﻋﻮﺓ ﺍﻟﻨﺎﺱ ﻭﺗـﻮﺟﻴﻬﻬﻢ‬

‫ﻋﺜﻤﺎﻥ ﺑﻦ ﳏﻤﺪ ‪209 -‬‬

‫ﺇﱃ ﺍﳊﻖ ﺑﺎﻟﻠﺠﻮﺀ ﺇﱃ ﺍﳌﻨﺎﻫﺞ ﺍﻟﺼﺤﻴﺤﺔ ﰲ ﺍ‪‬ﺘﻤﻊ ﺍﻟﺬﻱ ﺗﻜﻮﻥ ﻓﻴﻪ ﺍﻟﺪﻋﻮﺓ ﻣﺴﻤﻮﺣﺎ ‪‬ﺎ‪ .‬ﻫﺬﺍ ﺃﻣـﺮ‬ ‫ﻳﻠﺰﻡ ﺗﻄﺒﻴﻘﻪ ﰲ ﺍﻟﺪﻋﻮﺓ ﻓﻴﺘﺮﺳﺦ ﺑﻪ ﺍﻹﳝﺎﻥ ﰲ ﻗﻠﻮ‪‬ﻢ ﻭﻳﻨﺘﺸﺮ ﺑﻪ ﺍﻹﺳﻼﻡ ﻟﺪﻱ ﺍﻟﻨﺎﺱ ﺑﺎﻟﱪﺍﻫﲔ ﺍﳌﻘﻨﻌﺔ‪.‬‬ ‫ﻭﻣﻦ ﻫﻨﺎ ﻳﺪﺭﻙ ﺍﻟﺪﻋﺎﺓ ﺃﳘﻴﺔ ﻓﻘﻪ ﺍﻟﺪﻳﻦ ﻭﻭﺟﻮﺏ ﺍﺳﺘﻴﻌﺎﺏ ﺍﻟـﻨﻈﻢ ﺍﻹﺳـﻼﻣﻴﺔ ﻭﺍﻹﳌـﺎﻡ‬ ‫ﺑﺎﻟﻘﻮﺍﻋﺪ ﺍﻟﻨﺤﻮﻳﺔ ﻭﺛﻘﺎﻓﺔ ﺍﳌﺪﻋﻮﻳﻦ ﻭﺗﻘﺎﻟﻴﺪﻫﻢ‪.‬‬ ‫ﻟﺬﻟﻚ ﻣﻦ ﺍﻟﻀﺮﻭﺭﻱ ﻟﻠﺪﻋﺎﺓ ﺃﻥ ﻳﺘﻮﺳﻌﻮﺍ ﰲ ﻓﻘﻪ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﺍﳌﺸﺮﻓﺔ ﻭﻳﻠﺘﺰﻣـﻮﺍ‬ ‫ﺍﳊﺮﺹ ﻭﺍﳊﻴﻄﺔ ﰲ ﻓﻬﻢ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ‪ .‬ﻛﻤﺎ ﳚﺐ ﻋﻠﻴﻬﻢ ﺗﻌﻠﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺳﲑﺓ ﺭﺳﻮﻝ ﺍﷲ ‪-‬‬ ‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ – ﻣﻦ ﺃﻭﻝ ﺑﻌﺜﺘﻪ ﺇﱃ ﻭﻓﺎﺗﻪ‪.‬‬ ‫ﺏ‪ :‬ﺍﳌﻮﺿﻮﻋﺎﺕ ﺍﻟﺮﺋﻴﺴﻴﺔ ﰲ ﺍﻟﺪﻋﻮﺓ‬ ‫ﺇﻥ ﺍﻻﻫﺘﻤﺎﻡ ﺑﺎﻟﻌﻘﻴﺪﺓ ﺃﻛﺜﺮ ﺍﳌﻮﺿﻮﻋﺎﺕ ﺃﳘﻴﺔ ﰲ ﺍﻟﺪﻋﻮﺓ‪ ,‬ﻣﻮﺿﻮﻉ ﺍﻟﺘﻮﺣﻴﺪ ﺍﻟﺬﻱ ﻣﻦ ﺃﺟﻠـﻪ‬ ‫ﺃﺭﺳﻞ ﺍﷲ ﺍﻟﺮﺳﻞ ﻭﺃﻧﺰﻝ ﺍﻟﻜﺘﺐ ﻭﺧﻠﻖ ﺍﳉﻦ ﻭﺍﻹﻧﺲ‪ .‬ﺃﻣﺎ ﺑﻘﻴﺔ ﺍﻟﻨﻈﻢ ﰲ ﺍﻹﺳﻼﻡ ﻓﻤﺎ ﻫﻲ ﺇﻻ ﺍﻣﺘﺪﺍﺩ‬ ‫ﳌﻔﻬﻮﻡ ﺍﻟﺘﻮﺣﻴﺪ‪ .‬ﻫﺬﺍ ﺍﳌﻔﻬﻮﻡ ﻳﺴﺘﻘﻴﻢ ﻣﻊ ﻛﻠﻤﺔ ﺍﻟﺸﻬﺎﺩﺓ "ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﺃﻱ ﻻ ﻣﻌﺒـﻮﺩ ﲝـﻖ ﺇﻻ ﺍﷲ‬ ‫ﻭﳏﻤﺪ ﺭﺳﻮﻝ ﺍﷲ‪ .‬ﻓﺎﻟﺮﺳﺎﻟﺔ ﻳﺘﻌﻠﻖ ‪‬ﺎ ﺗﺒﻠﻴﻎ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺗﻮﺣﻴﺪ ﺍﷲ ﻭﺇﺧﻼﺹ ﺍﻟﻌﺒﺎﺩﺓ ﻟـﻪ ﺳـﺒﺤﺎﻧﻪ‬ ‫ﻭﺍﻹﳝﺎﻥ ﺑﻪ ﻭﺑﺮﺳﻮﻟﻪ ﻭﲟﺎ ﺑﻠﻐﻪ ﺇﻟﻴﻨﺎ ﻣﻦ ﺃﻣﻮﺭ ﻏﻴﺒﻴﺔ‪ ,‬ﻣﺜﻞ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺃﻫﻮﺍﳍـﺎ ﻭﺍﳉﻨـﺔ ﻭﺍﻟﻨـﺎﺭ ﺇﱃ‬ ‫ﺁﺧﺮﻫﺎ‪.‬‬ ‫ﺇﻥ ﺍﳋﻄﻮﺓ ﺍﻷﻭﱃ ﺍﻟﱵ ﺍﲣﺬﻫﺎ ﺭﺳﻮﻝ ﺍﷲ – ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ – ﻭﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﱵ ﺃﺭﺳﺎﻫﺎ‬ ‫ﻫﻲ ﺩﻋﻮﺓ ﺍﻟﻨﺎﺱ ﺇﱃ ﺗﻮﺣﻴﺪ ﺍﷲ ﺗﻌﺎﱃ ﻭﺍﻹﺧﻼﺹ ﰲ ﻋﺒﺎﺩﺗﻪ‪ .‬ﻭﺯﺍﺩ ﻣﻦ ﺗﺄﻛﻴﺪ ﻫﺬﺍ ﺍﳌﻔﻬﻮﻡ ﺍﻟﻮﺍﻗـﻊ‬ ‫ﺍﻟﻘﺎﺋﻞ ﺑﺎﺳﺘﻤﺮﺍﺭ ﺭﺳﻮﻝ ﺍﷲ ﰲ ﺩﻋﻮﺓ ﺍﻟﻨﺎﺱ ﺇﱃ ﺍﻟﺘﻮﺣﻴﺪ ﰲ ﻣﻜﺔ ﳌﺪﺓ ﺛﻼﺛﺔ ﻋﺸﺮ ﺳﻨﺔ ﻗﺒﻞ ﺩﻋﻮﺗـﻪ‬ ‫ﺍﻟﻨﺎﺱ ﺇﱃ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻟﺘﻜﺎﻟﻴﻒ ﺍﻟﺸﺮﻋﻴﺔ‪.‬‬ ‫ﻛﻞ ﺩﻋﻮﺍﺕ ﺍﻟﺮﺳﻞ ﺻﻠﻮﺍﺕ ﺍﷲ ﻋﻠﻴﻬﻢ ﲨﻴﻌﺎ ﺍﻧﺼﺮﻓﺖ ﺇﱃ ﺗﻮﺣﻴﺪ ﺍﷲ ﻭﺗﺮﻙ ﺍﻟﺸﺮﻙ ﺑـﺎﷲ‬ ‫ﻭﻧﺒﺬ ﺍﻷﺻﻨﺎﻡ ﻭﺩﻋﻮﺓ ﺍﻹﻧﺲ ﻭﺍﳉﻦ ﺇﱃ ﻋﺒﺎﺩﺓ ﺍﷲ ﻭﺣﺪﻩ ﻭﺗﺮﻙ ﻣﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﺁﺑﺎﺅﻫﻢ ﻣﻦ ﻣﻌﺘﻘـﺪﺍﺕ‬ ‫ﻓﺎﺳﺪﺓ ﻭﺗﻘﺎﻟﻴﺪ ﺿﺎﻟﺔ‪.‬‬ ‫ﺇﻥ ﺍﻟﻐﻠﻮ ﰲ ﻋﺒﺎﺩﺓ ﺍﳌﻘﱪﺓ ﻭﺧﺎﺻﺔ ﻣﺎ ﻳﺴﻤﻰ ﲟﻘﺎﺑﺮ ﺍﻷﻭﻟﻴﺎﺀ ﻟﺪﻱ ﻛـﺜﲑ ﻣـﻦ ﺍ‪‬ﺘﻤﻌـﺎﺕ‬ ‫ﺍﻹﺳﻼﻣﻴﺔ ﺭﺍﺟﻊ ﺇﱃ ﺍﳉﻬﻞ ﲟﻔﻬﻮﻡ ﺍﻟﺘﻮﺣﻴﺪ‪ .‬ﻭﻣﻦ ﺃﺩﻟﺔ ﺟﻬﻠﻬﻢ ‪‬ﺬﺍ ﺍﳌﻮﺿﻮﻉ ﺍﻷﺳﺎﺳﻲ )ﺍﻟﺘﻮﺣﻴـﺪ(‬ ‫ﺑﻨﺎﺀ ﺍﳌﺴﺠﺪ ﻓﻮﻕ ﻫﺬﻩ ﺍﳌﻘﱪﺓ ﻭﺍﺳﺘﻐﺎﺛﺔ ﺍﳌﻮﺗﻰ ﻭﺍﻟﺘﻮﺳﻞ ‪‬ﻢ ﻭﺍﻟﺬﺑﺢ ﺃﻣﺎﻡ ﺍﻟﻘﱪ ﻭﺍﻟﻨﺬﺭ ﻭﺍﻟﻴﻤﲔ ﻭﳓﻮﻩ‪.‬‬ ‫ﻛﻤﺎ ﺃﻥ ﻣﻌﻈﻢ ﻗﻮﺍﻧﲔ ﺍﻟﺪﻭﻝ ﺍﻹﺳﻼﻣﻴﺔ ﺗﻨﺘﻬﺞ ﺍﻟﻘﻮﺍﻧﲔ ﺍﻟﻮﺿﻌﻴﺔ‪ .‬ﻭ‪‬ﺬﺍ ﺑﺪﻟﻮﺍ ﺷﺮﻳﻌﺔ ﺍﷲ ﻭﺭﺳـﻮﻟﻪ‬ ‫ﻭﻫﻲ ﺃﻛﺜﺮ ﺍﻟﻘﻮﺍﻧﲔ ﻋﺪﻻ ﻭﻛﻤﺎﻻ‪.‬‬ ‫ﻭﺳﺎﺋﻞ ﺍﻟﺪﻋﻮﺓ‬ ‫ﻳﺮﻯ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺃﻥ ﺍﺳﺘﺨﺪﺍﻡ ﺃﺟﻬﺰﺓ ﺍﻹﻋﻼﻡ ﻣﻦ ﻭﺳﺎﺋﻞ ﺍﻻﺗﺼﺎﻝ ﺍﻟﻨﺎﺟﺤﺔ ﻭﺍﻟﻔﺎﻋﻠـﺔ ﰲ‬ ‫ﻫﺬﺍ ﺍﻟﻌﺼﺮ ﺍﻟﺮﻗﻤﻲ‪ .‬ﺇﻥ ﺃﺟﻬﺰﺓ ﺍﻟﺮﺍﺩﻳﻮ ﻭﺍﻟﺘﻠﻔﺰﻳﻮﻥ ﻭﺍﻟﺼﺤﺎﻓﺔ‪ ,‬ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ ﺳـﺘﻘﺪﻡ ﺧﺪﻣـﺔ‬ ‫ﻋﻈﻴﻤﺔ ﻳﻨﺘﻔﻊ ‪‬ﺎ ﺍﳌﺴﻠﻤﻮﻥ ﺃﻳﻨﻤﺎ ﻛﺎﻧﻮﺍ ﺇﺫﺍ ﻣﺎ ﺃﺣﺴﻦ ﺍﺳﺘﺨﺪﺍﻣﻬﺎ‪ .‬ﻛﻤﺎ ﳝﻜﻦ ﺃﻥ ﻳﻨﺘﻔﻊ ‪‬ـﺎ ﻏـﲑ‬ ‫ﺍﳌﺴﻠﻤﲔ ﰲ ﻣﺴﺎﻋﺪ‪‬ﻢ ﻋﻠﻰ ﻓﻬﻢ ﺍﻹﺳﻼﻡ ﻭﺗﻌﻠﻤﻪ‪ .‬ﻟﺬﻟﻚ ﺃﺻﺒﺢ ﻣﻦ ﺍﻟﻮﺍﺟﺐ ﻋﻠﻰ ﺍﻟﺪﻋﺎﺓ ﻭﻛﺬﻟﻚ‬

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‫‪ISoIT‬‬

‫ﻋﻠﻰ ﺯﻋﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ ﺣﺴﻦ ﺍﻻﻧﺘﻔﺎﻉ ﺑﺎﻟﻮﺳﺎﺋﻞ ﺍﳊﺪﻳﺜﺔ ﻋﻠﻰ ﺍﺧﺘﻼﻑ ﺻﻮﺭﻫﺎ ﻣﻦ ﺍﻟﺮﺍﺩﻳﻮ ﻭﺍﻟﺼﺤﺎﻓﺔ‬ ‫ﻭﺍﻟﺘﻠﻔﺰﻳﻮﻥ ﻭﺧﻄﺒﺔ ﺍﳉﻤﻌﺔ ﻭﺍﶈﺎﺿﺮﺓ‪ ,‬ﻷﻥ ﻫﺬﻩ ﺍﻟﻮﺳﺎﺋﻞ ﲤﻜﻦ ﺍﻟﺪﻋﺎﺓ ﻣﻦ ﺇﻳﺼﺎﻝ ﺭﺳﺎﻟﺔ ﺍﻹﺳﻼﻡ ﺇﱃ‬ ‫ﲨﻴﻊ ﺍﻟﻨﺎﺱ ﺃﻳﻨﻤﺎ ﻛﺎﻧﻮﺍ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﺒﺴﻴﻄﺔ‪.‬‬ ‫ﺍﻻﻧﺘﻔﺎﻉ ﺑﺄﺳﻠﻮﺏ ﺍﻟﺘﺰﺍﻭﺭ ﻭﺍﺳﺘﻐﻼﻝ ﺃﻭﻗﺎﺕ ﺍﻟﻔﺮﺍﻍ ﻟﻠﺪﻋﻮﺓ‬ ‫ﺇﻥ ﺍﻟﺘﺰﺍﻭﺭ ﺍﳍﺎﺩﻑ ﺇﱃ ﺗﻘﺪﱘ ﺍﻟﻨﺼﺎﺋﺢ ﻭﺍﻟﺘﻮﺟﻴﻬﺎﺕ ﻭﺍﻟﺘﻌﺎﻭﻥ ﻋﻠﻰ ﺍﻟﱪ ﻭﺍﻟﺘﻘﻮﻯ ﻣـﻦ ﺍﻷﻣـﻮﺭ‬ ‫ﺍﶈﻤﻮﺩﺓ‪ .‬ﻟﻘﺪ ﺃﻭﺻﻰ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﺪﻋﺎﺓ ﻭﺧﺎﺻﺔ ﺍﳌﺪﺭﺳﲔ ﻭﺍﻟﺸﻴﻮﺥ ﺑﺎﺳـﺘﻐﻼﻝ ﻋﻄﻼ‪‬ـﻢ‬ ‫ﺑﺘﻨﻈﻴﻢ ﺣﻠﻘﺎﺕ ﻟﻠﻌﻠﻢ ﰲ ﺍﳌﺴﺎﺟﺪ ﻭﺇﻟﻘﺎﺀ ﺍﳋﻄﺐ ﺍﻟﺪﻳﻨﻴﺔ‪ .‬ﻣﻦ ﺍﻟﻀﺮﻭﺭﻱ ﺃﻥ ﻳﻘﻮﻣﻮﺍ ﲜﻮﻻﺕ ﻟﻠﺒﻠﺪﺍﻥ‬ ‫ﺍﶈﺘﺎﺟﺔ ﺇﱃ ﺍﻟﺪﻋﻮﺓ ﻛﺒﻠﺪﺍﻥ ﺍﻷﻗﻠﻴﺎﺕ ﺍﳌﺴﻠﻤﺔ‪ .‬ﻓﺎﻟﺪﻋﻮﺓ ﻭﺍﻟﺘﻌﻠﻴﻢ ﺿﺮﻭﺭﻳﺎﻥ ﻟﻠﻘﻀﺎﺀ ﻋﻠـﻰ ﺟﻬﻠـﻬﻢ‬ ‫ﻭﺗﺸﺠﻴﻌﻬﻢ ﻋﻠﻰ ﺍﻟﺘﻌﺎﻭﻥ ﻣﻦ ﺃﺟﻞ ﺍﻟﻨﻬﻮﺽ ﺑﺎﳌﺴﻠﻤﲔ‪.‬‬ ‫ﺻﻔﺎﺕ ﺍﻟﺪﻋﺎﺓ ﻭﺃﺧﻼﻗﻴﺎ‪‬ﻢ‬ ‫ﻳﺮﻯ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺿﺮﻭﺭﺓ ﺗﻮﺍﻓﺮ ﺑﻌﺾ ﺍﻟﺼﻔﺎﺕ ﻭﺍﻷﺧﻼﻗﻴﺎﺕ ﻟﺪﻱ ﺍﻟﺪﻋﺎﺓ ﻛﻤـﺎ ﻭﺭﺩ ﰲ‬ ‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ .‬ﻣﻦ ﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ‪:‬‬ ‫ﺍﻹﺧﻼﺹ‪ :‬ﳚﺐ ﻋﻠﻰ ﺍﻟﺪﺍﻋﻴﺔ ﺃﻥ ﳜﻠﺺ ﻃﺎﻋﺔ ﺍﷲ ﻭﺣﺪﻩ ﰲ ﺩﻋﻮﺗﻪ ﺍﻟﻨﺎﺱ ﺇﱃ ﺍﳊﻖ ﻭﻻ ﻳـﺼﺢ‬ ‫ﻟﻪ ﺃﻥ ﻳﻌﻤﻞ ﺷﻴﺌﺎ ﺑﻘﺼﺪ ﺍﻟﺮﻳﺎﺀ ﻭﺍﻟﺴﻤﻌﺔ‪ .‬ﻓﺎﻹﺧﻼﺹ ﺻﻔﺔ ﻣﻦ ﺍﻟﺼﻔﺎﺕ ﺍﻟﱵ ﳚﺐ ﺃﻥ ﻳﺘﺤﻠـﻰ ‪‬ـﺎ‬ ‫ﺍﻟﺪﺍﻋﻴﺔ‪.‬‬ ‫ﺍﻟﻌﻠﻢ‪ :‬ﻣﻦ ﺍﻟﻀﺮﻭﺭﻱ ﻟﻠﺪﺍﻋﻴﺔ ﺃﻥ ﻳﺘﺴﻠﺢ ﺑﺎﻟﻌﻠﻢ ﰲ ﺩﻋﻮﺗﻪ ﺍﻟﻨﺎﺱ ﺇﱃ ﺍﳊﻖ‪ .‬ﻓﺎﻟﻌﻠﻢ ﺇﺫﻥ ﻋﺪﺓ ﻻﺯﻣﺔ‬ ‫ﰲ ﺍﻟﺪﻋﻮﺓ‪ .‬ﻓﻼ ﺑﺪ ﻟﻠﺪﺍﻋﻴﺔ ﻣﻦ ﺍﻟﺘﺰﺍﻡ ﺍﳊﻴﻄﺔ ﻭﻋﺪﻡ ﺍﻟﺘﻜﻠﻢ ﻋﻤﺎ ﻻ ﻳﻌﻠﻤﻪ‪ .‬ﻛﻤﺎ ﳚﺐ ﻋﻠﻰ ﺍﻟﺪﻋﺎﺓ ﺃﻥ‬ ‫ﳛﺬﺭﻭﺍ ﻣﻦ ﺍﳊﻜﻢ ﻋﻠﻰ ﺃﺣﺪ ﺑﺪﻭﻥ ﺩﻟﻴﻞ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ‪ ,‬ﻷﻥ ﻫﺬﺍ ﻳﺘﻨﺎﰱ ﻣﻊ ﻣﻮﻗـﻒ ﺍﻟﻌﻠﻤـﺎﺀ‬ ‫ﻭﺍﳌﺆﻣﻨﲔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻮﺭﻉ ﺍﻟﺬﻳﻦ ﻳﺘﺴﻠﺤﻮﻥ ﺑﺎﻟﻌﻠﻢ ﰲ ﺩﻋﻮ‪‬ﻢ ﺍﻟﻨﺎﺱ ﺇﱃ ﺍﳊﻖ ﻻ ﺑﺎﻟﺘﻘﻠﻴﺪ ﺍﻷﻋﻤﻰ ﻟﺮﺃﻱ‬ ‫ﻣﻦ ﺁﺭﺍﺀ ﺑﻌﺾ ﺍﻷﻓﺮﺍﺩ ﻭﺍﳉﻤﺎﻋﺎﺕ‪.‬‬ ‫ﺝ‪ -‬ﺍﳊﻠﻢ ﻭﺍﻟﻠﻄﻒ ﻭﺍﻟﻠﲔ‪ :‬ﻭﻣﻦ ﺍﻟﺼﻔﺎﺕ ﺍﻟﱵ ﳚﺐ ﺃﻥ ﻳﺘﺤﻠﻰ ‪‬ﺎ ﺍﻟﺪﺍﻋﻴﺔ ﻫﻲ ﺍﳊﻠﻢ ﻭﺍﻟﻌﻔـﺔ‬ ‫ﻭﺍﻟﻠﲔ ﻭﺍﻟﻠﻄﻒ ﻭﺍﻟﺼﱪ ﰲ ﺍﻟﺪﻋﻮﺓ ﻛﻤﺎ ﻳﺘﺠﻠﻰ ﰲ ﺩﻋﻮﺓ ﺭﺳﻮﻝ ﺍﷲ ‪ ,‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ ﻣﺜـﻞ‬ ‫ﺍﳊﺬﺭ ﻣﻦ ﺍﻻﻧﺪﻓﺎﻉ ﻭﺍﻟﺘﺴﺮﻉ ﻭﲡﻨﺐ ﺍﻟﻘﺴﻮﺓ ﻭﺍﳋﺸﻮﻧﺔ ﰲ ﺍﻟﺪﻋﻮﺓ‪ .‬ﻓﺎﻟﺪﻋﺎﺓ ﻣﻄﺎﻟﺒﻮﻥ ﺑﺎﺗﺒﺎﻉ ﺃﺳﻠﻮﺏ‬ ‫ﺍﻟﺘﺒﺸﲑ ﻭﺍﻟﺘﻴﺴﲑ ﺃﻭ ﻋﺪﻡ ﺍﻟﺘﻨﻔﲑ ﻭﺍﻟﺘﻌﺴﲑ ﰲ ﺍﻟﺪﻋﻮﺓ‪ .‬ﻭ‪‬ﺬﺍ ﺍﻷﺳﻠﻮﺏ ﺍﻟﻨﺒﻮﻱ ﻳﺘﻮﻗﻊ ﺃﻥ ﻳﻮﻓﻖ ﺍﻟﺪﺍﻋﻴﺔ‬ ‫ﰲ ﺇﻗﻨﺎﻉ ﺍﳌﺪﻋﻮﻳﻦ ﺑﺴﻼﻣﺔ ﻣﺒﺎﺩﺉ ﺍﻹﺳﻼﻡ ﻭﲰﺎﺣﺘﻬﺎ ﻭﺫﻟﻚ ﺑﺎﺗﺒﺎﻉ ﺍﳊﻖ ﻭﺍﺟﺘﻨﺎﺏ ﺍﻟﺒﺎﻃﻞ‪ .‬ﻓﻼ ﳚﻮﺯ‬ ‫ﻟﻠﺪﺍﻋﻴﺔ ﺍﺗﺒﺎﻉ ﺃﺳﻠﻮﺏ ﻳﻨﻔﺮ ﺍﻟﻨﺎﺱ ﻋﻦ ﺍﻟﺪﻳﻦ ﺣﱴ ﻳﻔﺮﻭﺍ ﻣﻨﻪ ﻭﻳﺮﻓﻀﻮﻧﻪ‪ .‬ﻭﻣﻊ ﺫﻟﻚ‪ ,‬ﳚﻮﺯ ﻟﻠﺪﺍﻋﻴﺔ ﺃﻥ‬ ‫ﻳﻘﺎﻃﻊ ﺃﺻﺪﻗﺎﺀﻩ ﺃﻭ ﺟﲑﺍﻧﻪ ﺍﻟﻮﺍﻗﻌﲔ ﰲ ﺍﻵﺛﺎﻡ ﻭﺫﻟﻚ ﺑﻌﺰﳍﻢ ﻭﻋﺪﻡ ﺇﺟﺎﺑﺔ ﺩﻋﻮﺍ‪‬ﻢ ﺇﱃ ﻭﻻﺋﻤﻬـﻢ ﺃﻭ‬ ‫ﺑﻌﺪﻡ ﺍﻟﺴﻼﻡ ﻋﻠﻴﻬﻢ ﺗﺄﺩﻳﺒﺎ ﳍﻢ ﺣﱴ ﻳﺘﻮﺏ ﺇﱃ ﺍﷲ ﻭﻳﻨﺪﻡ ﻋﻠﻰ ﻣﺎ ﺍﺭﺗﻜﺐ ﻣﻦ ﺁﺛﺎﻡ ﻭﺫﻧﻮﺏ‪ .‬ﻭﺍﺳﺘﺪﻝ‬ ‫ﺍﻟﺸﻴﺦ ﻋﻠﻰ ﺟﻮﺍﺯ ﺫﻟﻚ ﺑﻘﺼﺔ ﻛﻌﺐ ﺑﻦ ﻣﺎﻟﻚ ﻭﺻﺎﺣﺒﻴﻪ ﺍﶈﻜﻮﻡ ﻋﻠﻴﻬﻢ ﺑﺎﳌﻘﺎﻃﻌﺔ ﻭﺍﻟﻌﺰﻝ ﺑـﺴﺒﺐ‬ ‫ﲣﻠﻔﻬﻢ ﻋﻦ ﻏﺰﻭﺓ ﺗﺒﻮﻙ ﺑﺪﻭﻥ ﺃﻱ ﻋﺬﺭ ﻣﻘﺒﻮﻝ‪" .‬ﻭﺍﻟﺘﻠﻄﻒ ﰲ ﺍﻟﻘﻮﻝ ﻻ ﻳﻌﲏ ﺍﳌﺪﺍﻫﻨﺔ ﻭﺍﻟﻨﻔـﺎﻕ ﻭﻻ‬ ‫ﺇﺧﻔﺎﺀ ﺍﳊﻖ ﺃﻭ ﲢﺴﲔ ﺍﻟﺒﺎﻃﻞ ﺃﻭ ﺍﻟﺮﺿﻰ ﺑﻪ‪ ,‬ﻭﺇﳕﺎ ﻫﻮ ﺗﺸﻮﻳﻖ ﻟﻠﻤﺪﻋﻮ ﻟﻘﺒﻮﻝ ﺍﳊﻖ ﻭﺇﻋﺎﻧﺘﻪ ﻋﻠﻰ ﻫﺬﺍ‬

‫ﻋﺜﻤﺎﻥ ﺑﻦ ﳏﻤﺪ ‪211 -‬‬

‫ﺍﻟﻘﺒﻮﻝ ﻭﻟﻴﺲ ﻓﻴﻪ ﺇﺧﻔﺎﺀ ﻣﺮﺽ ﺍﳌﺪﻋﻮ‪ ,‬ﻓﺈﻥ ﺍﻟﺪﺍﻋﻲ ﻛﺎﻟﻄﺒﻴﺐ ﻓﻜﻤﺎ ﺃﻥ ﺍﻟﻄﺒﻴـﺐ ﻻ ﳜﻔـﻲ ﻋﻠـﻰ‬ ‫ﺍﳌﺮﻳﺾ ﻋﻠﺘﻪ ﻭﺿﺮﻭﺭﺓ ﺍﻟﻌﻼﺝ ﻟﻪ ﻓﻜﺬﻟﻚ ﺍﻟﺪﺍﻋﻲ ")ﺯﻳﺪﺍﻥ‪ ,1987 ,‬ﺹ‪(455.‬‬ ‫ﺝ‪ -‬ﺍﻷﻣﺮ ﺑﺎﻟﻌﻮﺩﺓ ﺇﱃ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ‪ :‬ﻟﻘﺪ ﺃﻭﺻﻰ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﺎﻟﻌﻮﺩﺓ ﺇﱃ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬ ‫ﻭﺍﻟﺴﻨﺔ ﺍﳌﺸﺮﻓﺔ ﻭﺫﻟﻚ ﺑﺎﻟﻌﻜﻮﻑ ﻋﻠﻴﻬﻤﺎ ﻗﺮﺍﺀﺓ ﻭﺗﺪﺑﺮﺍ ﻭﳑﺎﺭﺳﺔ ﻷﻥ ﺍﻟﻌﻠﻢ ﺍﳊﻖ ﻫﻮ ﺍﻟﻌﻠﻢ ﺍﻟـﻮﺍﺭﺩ ﰲ‬ ‫ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ‪ .‬ﻟﺬﻟﻚ‪ ,‬ﳚﺐ ﻋﻠﻰ ﺍﳌﺴﻠﻢ ﺗﺮﻛﻴﺰ ﺍﻫﺘﻤﺎﻣﻪ ﺍﻟﻜﺎﻣﻞ ﻋﻠﻰ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ ﻟﻔﻬﻢ ﻣﺎ ﻓﻴﻬـﺎ‬ ‫ﻣﻦ ﺃﻭﺍﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ﻭﻣﻨﻬﻴﺎﺗﻪ‪ .‬ﻭﺑﺬﻟﻚ ﻳﺘﺄﺳﻰ ﺑﺮﺳﻮﻝ ﺍﷲ – ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻣﻨﻬﺠﺎ ﻭﺃﺳﻠﻮﺑﺎ‪,‬‬ ‫ﻓﻀﻼ ﻋﻦ ﻓﻬﻤﻪ ﻷﺳﺎﻟﻴﺐ ﺩﻋﻮﺓ ﺍﻟﺼﺤﺎﺑﺔ ﺍﻟﻜﺮﺍﻡ ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻬﻢ ﲨﻴﻌﺎ‪.‬‬ ‫ﺩ‪ -‬ﺍﻟﺘﺰﺍﻡ ﺍﳊﻜﻤﺔ ﰲ ﺍﻟﺪﻋﻮﺓ‪ :‬ﻻ ﺑﺪ ﻟﻠﻤﺴﻠﻤﲔ ﻣﻦ ﺍﻟﺘﺄﺳﻲ ﺑﺮﺳـﻮﻝ ﺍﷲ – ﺻـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ‬ ‫ﻭﺳﻠﻢ‪ -‬ﰲ ﺍﻟﻘﻴﺎﻡ ﺑﺎﻟﺪﻋﻮﺓ ﻭﺇﻧﻘﺎﺫ ﺍﻟﺒﺸﺮ ﻣﻦ ﺍﻟﻮﻗﻮﻉ ﰲ ﺍﻟﻀﻼﻟﺔ ﻭ‪‬ﻴﻬﻢ ﻋـﻦ ﺍﻹﻓـﺴﺎﺩ ﰲ ﺍﻷﺭﺽ‪.‬‬ ‫ﻭﺍﳌﺮﺍﺩ ﺑﺎﳊﻜﻤﺔ ﰲ ﺗﺒﻠﻴﻎ ﺍﻟﺪﻋﻮﺓ ﺑﻴﺎﻥ ﻣﺮﺍﺩ ﺍﷲ ﻭﺗﻮﺿﻴﺤﻪ ﺑﺼﻮﺭﺓ ﻓﻌﺎﻟﺔ‪ .‬ﻭﰲ ﺳﺒﻴﻞ ﲢﻘﻴﻖ ﺫﻟﻚ ﻻ ﺑﺪ‬ ‫ﻟﻠﺪﺍﻋﻴﺔ ﻣﻦ ﺍﺳﺘﺨﺪﺍﻡ ﻟﻐﺔ ﻳﺴﻬﻞ ﻋﻠﻰ ﺍﳌﺪﻋﻮ ﻓﻬﻤﻬﺎ‪ .‬ﻓﻌﻠﻴﻪ ﺍﳌﻀﻲ ‪‬ﺬﺍ ﺍﻷﺳﻠﻮﺏ ﺣﱴ ﻳـﺰﻭﻝ ﻋـﻦ‬ ‫ﺍﳌﺪﻋﻮ ﺍﻻﺭﺗﻴﺎﺏ ﻭﺍﻟﺸﻚ ﰲ ﺍﳊﻖ ﺍﻟﺬﻱ ﻃﺎﻝ ﺍﺣﺘﺠﺎﺑﻪ ﻧﺘﻴﺠﺔ ﺍﺳﺘﻌﻤﺎﻝ ﻟﻐﺔ ﻏﲑ ﻭﺍﺿﺤﺔ‪ .‬ﻭﻗﺪ ﻳﻌـﻮﺩ‬ ‫ﺫﻟﻚ ﺇﱃ ﻋﺪﻡ ﻭﺿﻮﺡ ﺍﻷﺩﻟﺔ ﺍﳌﻘﺪﻣﺔ ﺃﻭ ﻭﺟﻮﺩ ﺗﻨﺎﻗﺾ ﻭﺍﺿﺢ ﻗﻲ ﺗﻠﻚ ﺍﻷﺩﻟﺔ‪ .‬ﻭ‪‬ﺬﺍ ﺍﻷﺳﻠﻮﺏ ﻳﺘﻴﺴﺮ‬ ‫ﻟﻠﻤﺪﻋﻮ ﺃﻥ ﻳﻔﻬﻢ ﻫﺬﺍ ﺍﳊﻖ ﺍﳌﺴﺘﻮﺭ‪.‬ﻫﻜﺬﺍ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻘﻮﻝ ﺑﻴﻨﺎ ﻻ ﻏﻤـﻮﺽ ﻓﻴـﻪ ﻭﻻ ﺇ‪‬ـﺎﻡ‬ ‫ﻭﻣﻔﻬﻮﻣﺎ ﻋﻨﺪ ﺍﻟﺴﺎﻣﻊ ﻷﻥ ﺍﻟﻐﺮﺽ ﻣﻦ ﺍﻟﻜﻼﻡ ﺇﻳﺼﺎﻝ ﺍﳌﻌﺎﱐ ﺍﳌﻄﻠﻮﺑﺔ ﺇﱃ ﻣﻦ ﻳﻜﻠﻤﻪ ﺍﻟﺪﺍﻋﻲ ﻓﻴﺠـﺐ‬ ‫ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻜﻼﻡ ﻭﺍﺿﺤﺎ ﻏﺎﻳﺔ ﺍﻟﻮﺿﻮﺡ‪ ,‬ﻭﳍﺬﺍ ﺃﺭﺳﻞ ﺍﷲ ﺭﺳﻠﻪ ﺑﺄﻟﺴﻨﺔ ﺃﻗﻮﺍﻣﻬﻢ ﺣﱴ ﻳﻔﻬﻤـﻮﺍ ﻣـﺎ‬ ‫ﻳﺪﻋﻮ‪‬ﻢ ﺇﻟﻴﻪ‪.‬‬ ‫ﻩ‪ -‬ﺍﻟﺪﻋﻮﺓ ﺑﺎﻟﻘﺪﻭﺓ )ﺍﻟﺪﻋﻮﺓ ﺑﺎﳊﺎﻝ(‪ :‬ﻭﻣﻦ ﺍﻟﺼﻔﺎﺕ ﻭﺍﻷﺧﻼﻕ ﺍﻟﱵ ﳚﺐ ﺃﻥ ﻳﺘﺤﻠﻰ ‪‬ﺎ ﺍﻟﺪﻋﺎﺓ‬ ‫ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﳕﻮﺫﺟﺎ ﳛﺘﺬﻯ ﺑﻪ ﻟﺪﻱ ﺍﳌﺪﻋﻮﻳﻦ‪ .‬ﻓﻼ ﳚﻮﺯ ﻟﻪ ﺃﻥ ﻳﺄﻣﺮ ﺍﻟﻨﺎﺱ ﺑﺎﳌﻌﺮﻭﻑ ﻭﻻ ﻳﻌﻤـﻞ ﺑـﻪ‬ ‫ﻭﻳﻨﻬﻲ ﺍﻟﻨﺎﺱ ﻋﻦ ﺷﺊ ﻭﻳﺄﰐ ﺑﻪ‪ .‬ﻓﺎﻷﻧﺒﻴﺎﺀ ﻛﺎﻧﻮﺍ ﻳﺪﻋﻮﻥ ﺍﻟﻨﺎﺱ ﺇﱃ ﺍﳊﻖ ﻭﻻ ﳜﺎﻟﻔﻮﻥ ﻣﺎ ﻗﺎﻟﻮﺍ‪ .‬ﻭ‪‬ﺬﺍ‬ ‫ﻳﻨﺘﻔﻊ ﺍﳌﺪﻋﻮﻭﻥ ﺑﺄﻓﻌﺎﳍﻢ ﻗﺒﻞ ﺃﻗﻮﺍﳍﻢ ﻭﺧﺎﺻﺔ ﺍﻟﻌﻮﺍﻡ ﻣﻦ ﺍﻟﻨﺎﺱ ﺍﻟﺬﻳﻦ ﻳﻘﻞ ﻗﺪﺭ ﻋﻘﻮﳍﻢ‪ .‬ﻓﻤﺜﻞ ﻫﺆﻻﺀ‬ ‫ﺍﻟﻨﺎﺱ ﻛﺎﻧﻮﺍ ﻳﻨﺘﻔﻌﻮﻥ ﻭﻳﻬﺘﺪﻭﻥ ﺑﺄﺳﺎﻟﻴﺐ ﺣﻴﺎﺓ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺳﻠﻮﻛﻴﺎ‪‬ﻢ ﻭﺃﻓﻌﺎﳍﻢ ﻗﺒﻞ ﺃﻗﻮﺍﳍﻢ ﺍﻟﱵ ﻛـﺎﻧﻮﺍ‬ ‫ﻗﺪ ﻻ ﻳﻔﻬﻤﻮ‪‬ﺎ‪.‬‬ ‫ﻭ‪ -‬ﻣﻮﺍﻓﻘﺔ ﺍﻟﻌﻤﻞ ﻟﻠﻘﻮﻝ‪ :‬ﺇﻥ ﻣﻮﺍﻓﻘﺔ ﺍﻟﻌﻤﻞ ﻟﻠﻘﻮﻝ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﻼﺯﻣﺔ ﰲ ﺍﻟﺪﻋﻮﺓ‪ ,‬ﻛﻤﺎ ﻭﺭﺩ ﰲ‬ ‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ "ﻭﻣﻦ ﺃﺣﺴﻦ ﻗﻮﻻ ﳑﻦ ﺩﻋﺎ ﺇﱃ ﺍﷲ ﻭﻋﻤﻞ ﺻﺎﳊﺎ ﻭﻗﺎﻝ ﺇﻧﲏ ﻣﻦ ﺍﳌﺴﻠﻤﲔ"‪ .‬ﻭﺍﻟﻌﻤﻞ ﲟﺎ ﻻ‬ ‫ﳜﺎﻟﻒ ﺍﻟﻘﻮﻝ ﻳﺘﺮﺗﺐ ﻋﻠﻴﻪ ﺍﻧﺘﻔﺎﻉ ﺍ‪‬ﺘﻤﻊ ﺑﺎﻟﺪﻋﻮﺓ ﺍﳌﻮﺟﻬﺔ ﺇﻟﻴﻪ ﻭﺣﺒﻪ ﻟﻠﺪﻋﺎﺓ ﻭﺷﻜﺮﻩ ﳍﻢ ﻋﻠـﻰ ﻣـﺎ‬ ‫ﻳﺪﻋﻮﻧﻪ ﺇﻟﻴﻪ‪.‬‬ ‫ﺯ‪ -‬ﺗﻘﻮﻯ ﺍﷲ ﺗﻌﺎﱃ‪ :‬ﺍﻟﺘﻘﻮﻯ ﺷﺮﻁ ﻣﺴﺒﻖ ﻭﺿﺮﻭﺭﻱ ﻟﻠﺪﺍﻋﻴﺔ ﻭﺛﺎﺑﺖ ﺣﱴ ﻋﻨﺪ ﺗﺸﺘﺖ ﺍﻟﺬﻫﻦ ﺃﻭ‬ ‫ﻋﻨﺪ ﺍﻟﺸﻌﻮﺭ ﺑﺎﳊﺰﻥ ﻣﻦ ﺍﻟﺴﺨﺮﻳﺔ ﻭﺍﻹﻫﺎﻧﺔ ﻭﺍﻹﻳﺬﺍﺀ ﻭﺍﻹﺳﺎﺀﺓ ﻣﻦ ﻗﺒﻞ ﺍﻷﻋﺪﺍﺀ‪ .‬ﻓﻌﻠـﻰ ﺍﻟﺪﺍﻋﻴـﺔ ﺃﻥ‬ ‫ﻳﺘﺄﻣﻞ ﰲ ﻣﻮﻗﻒ ﺃﻧﺒﻴﺎﺀ ﺍﷲ ﻭﺃﺗﺒﺎﻋﻬﻢ ﺍﻟﺬﻳﻦ ﻇﻠﻮﺍ ﺻﺎﻣﺪﻳﻦ ﺃﻣﺎﻡ ﺻﻨﻮﻑ ﻣﻦ ﺍﻷﺫﻯ ﻣﺜﻞ ﺍﻻﺳﺘﺨﻔﺎﻑ‬

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‫‪ISoIT‬‬

‫‪‬ﻢ ﺃﻭ ﺍﻹﺫﻻﻝ ﳍﻢ ﻣﻦ ﻗﺒﻞ ﺃﻗﻮﺍﻣﻬﻢ ﺍﳌﻌﺎﺩﻳﻦ ﻟﺪﻋﻮﺍ‪‬ﻢ‪ .‬ﻭﻣﻊ ﺫﻟﻚ ﻇﻠﻮﺍ ﺻﺎﺑﺮﻳﻦ ﻋﻠﻰ ﻛﻞ ﺍﻟﺘﺤﺪﻳﺎﺕ‬ ‫ﺍﻟﱵ ﻣﺮﺕ ‪‬ﻢ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﻓﺎﺳﺘﺤﻘﻮﺍ ‪‬ﺎ ﺍﳌﺪﺡ ﻭﺍﻟﺜﻨﺎﺀ ﻭﺍﳉﺰﺍﺀ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬ ‫ﺡ‪ -‬ﺍﺳﺘﻤﺮﺍﺭ ﺍﻟﺪﻋﺎﺀ ﻟﻠﻤﺪﻋﻮﻳﻦ‪ :‬ﻭﻣﻦ ﺍﻟﺼﻔﺎﺕ ﺍﶈﻤﻮﺩﺓ ﺍﻟﱵ ﳚﺐ ﻋﻠﻰ ﺍﻟﺪﺍﻋﻴﺔ ﺍﻟﺘﺤﻠـﻲ ‪‬ـﺎ‬ ‫ﺍﻟﺘﻮﺍﺿﻊ ﷲ ﻭﺍﻟﺘﻀﺮﻉ ﺇﻟﻴﻪ ﺗﻌﺎﱃ ﻭﻫﻮ ﻳﺪﻋﻮ ﺍﻟﻨﺎﺱ ﺇﱃ ﻃﺮﻳﻘﻪ ﻗﺎﺋﻼ ﳍﻢ " ﻫﺪﺍﻛﻢ ﺍﷲ ﲨﻴﻌﺎ ﻭﻭﻓﻘﻜﻢ‬ ‫ﺇﱃ ﻗﺒﻮﻝ ﺍﳊﻖ ﻭﺃﻋﺎﻧﻜﻢ ﺍﷲ ‪‬ﺪﺍﻳﺘﻪ ﻭﳓﻮ ﺫﻟﻚ "‪ .‬ﺇﻥ ﺍﺳﺘﻤﺮﺍﺭ ﺍﻟﺪﺍﻋﻴﺔ ﰲ ﺍﻟﺪﻋﺎﺀ ﻟﻠﻤﺪﻋﻮﻳﻦ ﻭﺍﻟﺘﻮﺳﻞ‬ ‫ﺇﻟﻴﻬﻢ ﻭﺗﻮﺟﻴﻬﻬﻢ ﻭﺍﻷﻣﻞ ﰲ ﻗﺮﺏ ﺍﺳﺘﺠﺎﺑﺘﻬﻢ ﺇﱃ ﺍﳊﻖ ﻭﺍﻟﺼﱪ ﻭﺍﳌﺜﺎﺑﺮﺓ ﻭﻋﺪﻡ ﺍﻟﻴﺄﺱ ﻭﻋﺪﻡ ﺍﻟﻔﺘـﻮﺭ‬ ‫ﻭﺍﻟﻘﻮﻝ ﺍﳊﺴﻦ ﻭﻋﺪﻡ ﺍﻟﻘﺴﻮﺓ ﻭﻋﺪﻡ ﺍﳋﺸﻮﻧﺔ ﻭﺍﳋﺒﺚ ﻭﺍﻟﺒﺬﺍﺀﺓ ﰲ ﺍﻟﻜﻼﻡ ﻳﺆﺩﻱ ﺇﱃ ﺗﻘﺮﻳﺒﻬﻢ ﻣـﻦ‬ ‫ﺍﳊﻖ‪.‬‬ ‫ﻁ‪ -‬ﻋﺪﻡ ﺍﳋﻮﻑ ﻭﺍﳊﻴﺎﺀ ﰲ ﺑﻴﺎﻥ ﺍﳊﻖ‪ :‬ﻣﻦ ﺍﻟﻮﺍﺟﺐ ﻋﻠﻰ ﺍﻟﺪﺍﻋﻴﺔ ﺃﻣﺮ ﺍﻟﻨﺎﺱ ﺑﺎﳌﻌﺮﻭﻑ ﻭ‪‬ـﻴﻢ‬ ‫ﻋﻦ ﺍﳌﻨﻜﺮ ﻛﻤﺎ ﳚﺐ ﻋﻠﻴﻪ ﺍﻻﻣﺘﻨﺎﻉ ﻋﻦ ﺫﻟﻚ‪ .‬ﻓﻼ ﺩﺍﻋﻲ ﻟﻠﺸﻌﻮﺭ ﺑﺎﳊﻴﺎﺀ ﻭﺍﳋﻮﻑ ﰲ ﺍﻹﻋﻼﻥ ﻋـﻦ‬ ‫ﻛﻠﻤﺔ ﺍﳊﻖ‪ .‬ﺑﻞ ﻣﻦ ﺍﳌﺴﺘﺤﺴﻦ ﺃﻥ ﻳﻘﻮﻝ ﺇﻧﲏ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻭﻓﺨﻮﺭ ﻭﻣﺴﺮﻭﺭ ﲟﺎ ﺃﻧﻌﻢ ﺍﷲ ﺑﻪ ﻋﻠﻲ ﻣﻦ‬ ‫ﺭﲪﺔ ﻭﻧﻌﻤﺔ‪ .‬ﻣﻦ ﺍﳌﻔﺮﻭﺽ ﺃﻥ ﻻ ﻳﺴﺘﺤﻴﻲ ﻭ ﻳﻜﺮﻩ ﺍﻹﻋﻼﻥ ﻋﻦ ﺇﺳﻼﻣﻪ ﺃﻭ ﻳﺴﺘﺤﻴﻲ ﺃﻥ ﻳﺪﻋﻮ ﺍﻟﻨﺎﺱ‬ ‫ﺇﱃ ﺍﻹﺳﻼﻡ ‪‬ﺮﺩ ﺍﺳﺘﺮﺿﺎﺀ ﺑﻌﺾ ﺍﻟﻨﺎﺱ‪ .‬ﻻ ﺣﻮﻝ ﻭﻻ ﻗﻮﺓ ﺇﻻ ﺑﺎﷲ ﺍﻟﻌﻠﻲ ﺍﻟﻌﻈﻴﻢ‪.‬‬ ‫ﻱ‪ -‬ﺍﺗﺒﺎﻉ ﺍﳊﻖ‪ :‬ﳚﺐ ﻋﻠﻰ ﺍﻟﺪﺍﻋﻴﺔ ﺍﺗﺒﺎﻉ ﺍﳊﻖ ﻋﻨﺪ ﻭﺿﻮﺡ ﺛﺒﻮﺗﻪ ﺣﱴ ﻭﻟﻮ ﻛﺎﻥ ﻣﺘﻌﺎﺭﺿﺎ ﻣـﻊ‬ ‫ﺭﺃﻳﻪ‪ .‬ﻭﻻ ﳚﻮﺯ ﻟﻪ ﺍﻟﺘﻘﻠﻴﺪ ﺍﻷﻋﻤﻰ ﻷﺣﺪ ﺑﻞ ﳚﺐ ﻋﻠﻴﻪ ﺃﻥ ﻳﻌﺮﻑ ﻗﺪﺭ ﲨﻴﻊ ﺃﺋﻤﺔ ﺍﳌﺬﺍﻫﺐ ﻭﻣﺎ ﳍـﻢ‬ ‫ﻣﻦ ﻓﻀﺎﺋﻞ ﻭﻣﺰﺍﻳﺎ‪ .‬ﻓﻼ ﺑﺪ ﻟﻪ ﻣﻦ ﺗﻮﺧﻲ ﺍﳊﺮﺹ ﻭﺍﳊﺬﺭ ﰲ ﺍﶈﺎﻓﻈﺔ ﻋﻠﻰ ﺍﻟﺪﻳﻦ ﻭﺍﻟﻨﻔﺲ ﻭﺍﻟﺘﻤﺴﻚ‬ ‫ﺑﺎﳊﻖ ﻭﺍﻟﺮﺿﺎ ﺑﻪ ﻣﻊ ﺗﻮﺟﻴﻪ ﺍﻵﺧﺮﻳﻦ ﻋﻨﺪ ﺍﻗﺘﻀﺎﺀ ﺍﻷﻣﺮ‪ .‬ﻓﺎﺗﻘﻮﺍ ﺍﷲ ﻭﺍﺣﺬﺭﻭﻩ ﻭﺃﺣﺴﻨﻮﺍ ﺇﱃ ﺃﻧﻔﺴﻜﻢ‬ ‫ﺑﺎﻻﻋﺘﻘﺎﺩ ﺑﺄﻥ ﺍﳊﻖ ﻭﺍﺣﺪ ﻭﺍﻋﻠﻤﻮﺍ ﺃﻥ ﺍ‪‬ﺘﻬﺪ ﺇﺫﺍ ﺍﺟﺘﻬﺪ ﻓﺄﺻﺎﺏ ﻓﻠﻪ ﺃﺟﺮﺍﻥ ﻭﺇﺫﺍ ﺃﺧﻄﺄ ﰲ ﺍﺟﺘﻬﺎﺩﻩ‬ ‫ﻓﻠﻪ ﺃﺟﺮ ﻭﺍﺣﺪ ﻭﻟﻜﻦ ﺫﻟﻚ ﻻ ﻳﻀﺮ ﺑﺎﻹﳝﺎﻥ ﻭﻻ ﻳﻔﺴﺪ ﺍﻟﻮﺩ ﻭﺍﶈﺒﺔ ﺑﲔ ﺍﳌﺴﻠﻤﲔ‪ .‬ﻟﺬﻟﻚ ﳚﺐ ﻋﻠـﻰ‬ ‫ﺍﻟﺪﻋﺎﺓ ﺍﳌﻠﺘﺰﻣﲔ ﺑﺘﻌﺎﻟﻴﻢ ﺍﷲ ﺃﻥ ﻳﺴﻠﻤﻮﺍ ﺑﺎﳋﻄﺎﺀ ﻭﻳﺘﺒﻌﻮﺍ ﺍﳊﻖ‪.‬‬ ‫ﻙ‪ -‬ﺍﻟﺼﱪ ﻋﻨﺪ ﺍﻷﺫﻯ‪ :‬ﻳﺘﻌﲔ ﻋﻠﻰ ﺍﻟﺪﻋﺎﺓ ﺩﻋﻮﺓ ﺇﺧﻮﺍ‪‬ﻢ ﻭﺃﺻﺪﻗﺎﺋﻬﻢ ﻭﺍﳌﻸ ﻣﻦ ﻗﻮﻣﻬﻢ ﻭﺳﺎﺩ‪‬ﻢ‬ ‫ﻭﺃﺷﺮﺍﻓﻬﻢ ﺇﱃ ﺍﳊﻖ ﺑﺈﺧﻼﺹ ﺗﺎﻡ ﻭﺻﺪﻕ‪ .‬ﻓﻌﻠﻰ ﺍﻟﺪﺍﻋﻴﺔ ﺍﻟﺘﺤﻠﻲ ﺑﺎﻟﺼﱪ ﺃﻣﺎﻡ ﺍﻹﻳﺬﺍﺀ ﻭﺍﻹﺳﺎﺀﺓ ﻛﻤـﺎ‬ ‫ﺻﱪ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻭﻫﻮ ﻳﺪﻋﻮ ﺍﻟﻨﺎﺱ ﺇﱃ ﺍﻹﺳﻼﻡ ﻭﻛﺎﻥ ﺫﻟﻚ ﰲ ﺧﻼﻝ ‪23‬‬ ‫ﺳﻨﺔ‪ .‬ﻟﻘﺪ ﺗﻌﺮﺽ ﻟﺼﻨﻮﻑ ﻣﻦ ﺍﻷﺫﻯ ﻭﻣﻊ ﺫﻟﻚ ﻇﻞ ﺻﺎﺑﺮﺍ ﻭﺍﺣﺘﻤﻞ ﺃﺫﻯ ﺍﻟﻨﺎﺱ ﻭﺇﻫﺎﻧﺘﻬﻢ ﻟﻪ‪ .‬ﻛﻤﺎ‬ ‫ﲢﻠﻰ ﺍﻟﺼﺤﺎﺑﺔ ﺍﻟﻜﺮﺍﻡ ‪ -‬ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻬﻢ ﲨﻴﻌﺎ‪ -‬ﲟﺴﺘﻮﻯ ﻋﺎﻝ ﻣﻦ ﺍﻟﺼﱪ ﻭﻗﻮﺓ ﺍﻻﺣﺘﻤﺎﻝ ﺍﺑﺘﻐـﺎﺀ‬ ‫ﻣﺮﺿﺎﺓ ﺍﷲ ﺗﻌﺎﱃ ﻓﻜﺎﻧﻮﺍ ﳕﻮﺫﺟﺎ ﻳﺘﺄﺳﻰ ﺑﻪ ﺍﻷﺋﻤﺔ ﺍﳌﻬﺘﺪﻭﻥ ﻣﻦ ﺍﻟﺘﺎﺑﻌﲔ ﻭﺗﺎﺑﻌﻴﻬﻢ ﻣﻦ ﺍﻟﻌﺮﺏ ﻭﺍﻟﻌﺠﻢ‪.‬‬ ‫ﻝ‪ -‬ﺍﻟﺘﺄﻛﺪ ﻣﻦ ﺻﺤﺔ ﺃﻣﺮ ﻣﺎ‪ :‬ﻋﻠﻰ ﺍﻟﺪﺍﻋﻴﺔ ﺃﻥ ﻳﺘﺄﻛﺪ ﻣﻦ ﺻﺤﺔ ﺃﻣﺮ ﻣﺎ )ﻭﺧﺎﺻﺔ ﻣـﺎ ﻳﺘﻌﻠـﻖ‬ ‫ﺑﺎﻟﺪﻳﻦ( ﻭﺍﻟﻨﻈﺮ ﻓﻴﻪ ﺑﺪﻗﺔ ﻋﻨﺪ ﺍﳊﻜﻢ ﻋﻠﻴﻪ‪ .‬ﻭﻫﺬﺍ ﺿﺮﻭﺭﻱ ﺑﻌﺪ ﺍﻟﻮﻗﻮﻑ ﻋﻠﻴﻪ ﻣﻦ ﻛﻞ ﺍﻟﺰﻭﺍﻳﺎ ﻭﻓﻬـﻢ‬ ‫ﻣﻌﻨﺎﻩ ﺑﻨﺎﺀ ﻋﻠﻰ ﺍﻟﻨﺼﻮﺹ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﺼﺤﻴﺤﺔ‪ .‬ﺇﻥ ﺍﺿﻄﺮﺍﺏ ﺍﻟﺪﺍﻋﻴـﺔ ﰲ‬ ‫ﺍﳊﻜﻢ ﻋﻠﻰ ﺷﺊ ﻗﺪ ﻳﺆﺩﻱ ﺇﱃ ﻭﻗﻮﻉ ﺃﺯﻣﺔ ﺛﻘﺔ ﺍﳌﺪﻋﻮ ﺑﺎﻟﺪﺍﻋﻴﺔ ﻧﻔﺴﻪ‪.‬‬ ‫ﲢﺪﻳﺎﺕ ﺍﻟﺪﻋﻮﺓ ﻭﻗﻀﺎﻳﺎﻫﺎ‬

‫ﻋﺜﻤﺎﻥ ﺑﻦ ﳏﻤﺪ ‪213 -‬‬

‫ﻫﻨﺎﻙ ﺑﻌﺾ ﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﱵ ﻟﻔﺘﺖ ﺍﻫﺘﻤﺎﻡ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻟﻴﻌﺎﳉﻬﺎ ﻣﻦ ﻣﻨﻈﻮﺭ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬ ‫ﻣﻨﻬﺎ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺪﻭﺭ ﺍﳌﺮﺃﺓ ﰲ ﺍﻟﺪﻋﻮﺓ‪ .‬ﻟﻘﺪ ﺃﺑﺎﺡ ﻣﻦ ﺣﻴﺚ ﺍﳌﺒﺪﺃ ﻣﺸﺎﺭﻛﺔ ﺍﳌﺮﺃﺓ ﰲ ﺃﻧﺸﻄﺔ ﺍﻟـﺪﻋﻮﺓ‬ ‫ﺭﻏﻢ ﺗﺸﺪﺩﻩ ﰲ ﻧﻈﺮ ﺍﻟﻨﺎﺱ ﰲ ﺑﻌﺾ ﻓﺘﺎﻭﺍﻩ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺎﳌﺮﺃﺓ‪ .‬ﺇﻥ ﺩﻭﺭ ﺍﳌﺮﺃﺓ ﰲ ﺍﻟﺪﻋﻮﺓ ﰲ ﻣﺜﻞ ﺃﳘﻴـﺔ‬ ‫ﺩﻭﺭﻫﺎ ﻛﺄﻡ ﻭﺯﻭﺟﺔ ﻭﺃﺧﺖ‪ .‬ﻣﻦ ﺍﳌﻤﻜﻦ ﺇﺛﺒﺎﺕ ﻣﺸﺎﺭﻛﺔ ﺍﳌﺮﺃﺓ ﰲ ﺃﻧﺸﻄﺔ ﺍﻟﺪﻋﻮﺓ ﺑﺎﻟﺪﻭﺭ ﺍﻹﳚـﺎﰊ‬ ‫ﺍﻟﻨﺸﻴﻂ ﺍﻟﺬﻱ ﻟﻌﺒﺘﻪ ﺍﻟﺴﻴﺪﺓ ﺧﺪﳚﺔ ﰲ ﻣﻌﺎﳉﺔ ﻭ‪‬ﺪﺋﺔ ﺭﺳﻮﻝ ﺍﷲ – ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﺍﳌﺼﺎﺏ‬ ‫ﺑﺎﻟﺼﺪﻣﺔ ﺑﻌﺪ ﺃﻥ ﻣﺮ ﺑﺄﻭﻝ ﲡﺮﺑﺔ ﻟﻪ ﻣﻊ ﺟﱪﻳﻞ ﻋﻘﺐ ﻋﻮﺩﺗﻪ ﻣﻦ ﻏﺎﺭ ﺣﺮﺍﺀ‪.‬‬ ‫ﺑﻞ ﻳﺮﻯ ﻭﺟﻮﺏ ﻋﺪﻡ ﺍﻟﺴﻜﻮﺕ ﻋﻦ ﺇﻫﺎﻧﺔ ﺍﻟﻨﺎﺱ ﻟﻠﻤﺮﺃﺓ ﻭﺗﻮﺑﻴﺨﻬﻢ ﳍﺎ ﳑـﺎ ﻳﺘـﺴﺒﺐ ﰲ‬ ‫ﺷﻌﻮﺭﻫﺎ ﺑﺎﻟﻀﻴﻖ ﻭﺍﻟﻘﻠﻖ ﻭﺍﻟﻔﺘﻮﺭ ﻓﺘﻨﺼﺮﻑ ﻋﻦ ﻭﺍﺟﺐ ﺍﻟﺪﻋﻮﺓ‪ .‬ﻭﻣﻊ ﺫﻟﻚ‪ ,‬ﻳﺘﻌﲔ ﻋﻠﻴﻬﺎ ﺗﻮﺧﻲ ﺍﳊﺬﺭ‬ ‫ﻭﺍﳊﺮﺹ ﰲ ﺍﻟﺪﻋﻮﺓ ﺑﺘﺠﻨﻴﺐ ﻧﻔﺴﻬﺎ ﻣﺎ ﻳﺒﻌﺪﻫﺎ ﻋﻦ ﺃﺣﻜﺎﻡ ﺍﻟﺪﻳﻦ‪ .‬ﻭﻣﻦ ﺷـﺮﻭﻁ ﻣـﺸﺎﺭﻛﺘﻬﺎ ﰲ‬ ‫ﺍﻟﺪﻋﻮﺓ ﺍﻻﺣﺘﺸﺎﻡ ﰲ ﺍﳌﻼﺑﺲ ﻭﻋﺪﻡ ﺍﻻﻧﻔﺮﺍﺩ ﺑﺎﻷﺟﻨﱯ ﻭﺍﻟﺘﺰﺍﻡ ﺍﳊﻜﻤﺔ ﰲ ﺣﺎﻟﺔ ﺩﻋﻮﺓ ﺍﻟﻨﺴﺎﺀ ﺇﱃ ﺍﳊﻖ‪.‬‬ ‫ﻃﺎﻟﺐ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﺪﻋﺎﺓ ﺑﺎﳉﺮﺃﺓ ﻋﻠﻰ ﻛﺸﻒ ﺯﻳﻒ ﻣﻌﺘﻘﺪﺍﺕ ﻭﳑﺎﺭﺳﺎﺕ ﺍﳌﺒﺘﺪﻋﲔ‬ ‫ﰲ ﺍﻟﺪﻳﻦ ﻭﺃﺩﻋﻴﺎﺀ ﺍﻟﺘﺼﻮﻑ ﺍﳌﻨﺤﺮﻓﲔ ﻋﻦ ﺗﻌﺎﻟﻴﻢ ﺍﻹﺳﻼﻡ ﺍﻟﺼﺤﻴﺤﺔ ﲤﺸﻴﺎ ﻣـﻊ ﺍﻟﺘﺰﺍﻣـﻪ ﺑﺎﳊﺮﻛـﺔ‬ ‫ﺍﻟﺴﻠﻔﻴﺔ ﺍﻟﱵ ﻛﺎﻧﺖ ﲢﺎﺭﺏ ﺃﻫﻞ ﺍﻟﺒﺪﻉ ﻭﺃﺩﻋﻴﺎﺀ ﺍﻟﺘﺼﻮﻑ ﻭﻣﻦ ﺳﺎﺭ ﻋﻠﻰ ‪‬ﺠﻬﻢ ﻭﻣﺬﺍﻫﺒﻬﻢ ﺍﻟﻀﺎﻟﺔ‪.‬‬ ‫ﳚﺐ ﺍﻟﺘﺰﺍﻡ ﺍﳊﻜﻤﺔ ﰲ ﺇﻋﻼﻣﻬﻢ ﺑﺄﺧﻄﺎﺋﻬﻢ ﻣﻊ ﺍﻹﺗﻴﺎﻥ ﺑﺄﺩﻟﺔ ﻣﻘﻨﻌﺔ ﺩﺍﻣﻐﺔ‪ .‬ﻓﻌﻠﻰ ﺍﻟـﺪﻋﺎﺓ ﻭﺧﺎﺻـﺔ‬ ‫ﺍﻟﻌﻠﻤﺎﺀ ﺃﻥ ﻳﻈﻬﺮﻭﺍ ﺃﺳﻠﻮ‪‬ﻢ ﺑﺼﻮﺭﺓ ﻭﺍﺿﺤﺔ ﺑﻌﻴﺪﻳﻦ ﻋﻦ ﺍﻟﻌﻨﻒ ﻭﺍﳋﺸﻮﻧﺔ ﻭﳚﺎﺩﻟﻮﻫﻢ ﺑـﺎﻟﱵ ﻫـﻲ‬ ‫ﺃﺣﺴﻦ ﻓﻴﺪﺭﻙ ﺍﳌﺨﺪﻭﻋﻮﻥ ﺣﻘﻴﻘﺔ ﺍﻷﻣﺮ ﻭﻳﺴﻬﻞ ﺗﻮﺟﻴﻬﻬﻢ ﺇﱃ ﺍﳊﻖ ﻓﻴﺘﺮﻛﻮﺍ ﻛﻞ ﻫﺬﻩ ﺍﳋﺰﻋﺒﻼﺕ‬ ‫ﻭﺍﳌﻌﺘﻘﺪﺍﺕ ﺍﻟﺒﺎﻃﻠﺔ ﺍﻟﺒﻌﻴﺪﺓ ﻋﻦ ﺗﻌﺎﻟﻴﻢ ﺍﻹﺳﻼﻡ ﺍﻷﺻﻴﻠﺔ ﻭﺍﻟﻨﻘﻴﺔ‪.‬‬ ‫ﺃﻣﺎ ﻣﻮﺍﺟﻬﺔ ﺍﻟﻐﺰﻭ ﺍﻟﻔﻜﺮﻱ ﻓﻌﻠﻰ ﺍﻟﺪﺍﻋﻴﺔ ﺃﻥ ﻳﺼﺮﻑ ﺃﻭﻗﺎﺗﻪ ﺇﱃ ﻛﺘﺎﺑﺔ ﻣﺎ ﻳﻔﻴﺪ ﻣﻦ ﲝـﻮﺙ‬ ‫ﻭﻣﻘﺎﻻﺕ ﻭﺇﱃ ﺇﺑﻼﻍ ﺍﻟﺪﻋﻮﺓ‪ .‬ﻛﻤﺎ ﳚﺐ ﻋﻠﻴﻪ ﺍﻟﺮﺩ ﻋﻠﻰ ﳐﺘﻠﻒ ﺍﻟﻐﺰﻭﺍﺕ ﺍﻟﺜﻘﺎﻓﻴﺔ ﻭﻛﺸﻒ ﻣﺴﺎﻭﺋﻬﺎ‬ ‫ﻭﺑﻴﺎﻥ ﺑﻄﻼ‪‬ﺎ‪ .‬ﻭﳚﺐ ﻋﻠﻰ ﺍﻟﺪﺍﻋﻴﺔ ﺃﻳﻀﺎ ﺍﻻﺳﺘﻤﺮﺍﺭ ﰲ ﺗﻔﻨﻴﺪ ﺃﺑﺎﻃﻴﻠﻬﻢ ﻭﲢﻄﻴﻢ ﺷﺒﻜﺎ‪‬ﻢ ﻭﻛـﺸﻒ‬ ‫ﺯﻳﻔﻬﻢ ﻣﻊ ﺗﻘﺪﱘ ﺍﻹﺳﻼﻡ ﻛﻌﻘﻴﺪﺓ ﻭﻛﺄﺳﻠﻮﺏ ﻟﻠﺤﻴﺎﺓ ﻭﻛﻨﻈﺎﻡ ﻣﺸﺮﻭﻉ ﻟﻠﺤﻴﺎﺓ ﺍﻻﺟﺘﻤﺎﻋﻴـﺔ‪ .‬ﻣـﻦ‬ ‫ﺍﳌﻤﻜﻦ ﺍﻟﻘﻴﺎﻡ ﺑﺬﻟﻚ ﺑﺄﺳﻠﻮﺏ ﻣﻨﺎﺳﺐ ﺣﱴ ﻳﺘﻴﺴﺮ ﻟﻠﻨﺎﺱ ﻓﻬﻤﻪ ﻋﻦ ﻃﺮﻳـﻖ ﺍﻷﺳـﺎﻟﻴﺐ ﻭﺍﳌﻨـﺎﻫﺞ‬ ‫ﺍﻟﺼﺤﻴﺤﺔ ﻭﺍﳌﻨﺎﺳﺒﺔ ﻟﻠﻤﺪﻋﻮﻳﻦ ﺑﻜﻞ ﺃﻋﻤﺎﺭﻫﻢ ﻭﻋﻠﻰ ﺍﺧﺘﻼﻑ ﻃﺒﻘﺎ‪‬ﻢ ﻭﺫﻟـﻚ ﺑـﺎﻟﺘﺰﺍﻡ ﺍﳊﻜﻤـﺔ‬ ‫ﻭﺍﳌﻮﻋﻈﺔ ﺍﳊﺴﻨﺔ ﻭﺣﺴﻦ ﺍﻹﺟﺎﺑﺔ ﻋﻦ ﲨﻴﻊ ﺍﻷﺳﺌﻠﺔ ﺍﳌﻘﺪﻣﺔ‪.‬‬ ‫ﻛﻤﺎ ﺃﻭﺻﻰ ﺑﺎﺳﺘﺨﺪﺍﻡ ﺃﺭﺑﻌﺔ ﺃﺳﺎﻟﻴﺐ ﰲ ﻣﻮﺍﺟﻬﺔ ﲢﺪﻳﺎﺕ ﺍﻟﺪﻋﻮﺓ ﻭﻗﻀﺎﻳﺎﻫﺎ‪ ,‬ﻭﻫﻲ ﺗﺘﻤﺜﻞ‬ ‫ﰲ ﺍﻻﺣﺘﻔﺎﻅ ﺑﺎﻟﺜﻘﺔ ﰲ ﺍﻟﺪﺍﻋﻴﺔ ﻭﺣﺚ ﺍﻟﺪﻋﺎﺓ ﻋﻠﻰ ﺍﺳﺘﻔﺴﺎﺭ ﺍﻟﻌﻠﻤﺎﺀ ﺑﺸﺄﻥ ﺍﻟﺪﻳﻦ ﻭﺗﻜﺮﳝﻬﻢ ﻭﺍﻟﺘﺴﺎﻣﺢ‬ ‫ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ ﻭﺍﻻﻫﺘﻤﺎﻡ ﲟﺼﺎﱀ ﺍﻷﻗﻠﻴﺎﺕ ﺍﳌﺴﻠﻤﺔ ﺍﳌﻨﺒﺜﺔ ﰲ ﻛﻞ ﺃﺭﺟﺎﺀ ﺍﻟﻌﺎﱂ ﻭﺍﻟﱵ ﻛﺜﲑﺍ ﻣﺎ ﺣﻠﺖ ‪‬ـﻢ‬ ‫ﺍﻟﻜﻮﺍﺭﺙ ﻭﺍﳌﺼﺎﺋﺐ‪.‬‬ ‫ﻫﺬﺍ ﺍﻷﺳﻠﻮﺏ ﺿﺮﻭﺭﻱ ﺟﺪﺍ ﰲ ﺳﻴﺎﻕ ﺗﺄﺳﻴﺲ ﺣﺮﻛﺔ ﻟﻠﺪﻋﻮﺓ ﻣﺘﺄﺻﻠﺔ ﻭﻣﺘﺴﻤﺔ ﺑﺎﳊﻜﻤﺔ‪.‬‬ ‫ﻭﻟﻠﺘﻮﺳﻊ ﰲ ﻗﺮﺍﺀﺓ ﺳﲑﺓ ﺣﻴﺎﺓ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺑﺎﺯ ﻭﺃﻧﺸﻄﺘﻪ ﺍﻟﺪﻋﻮﻳﺔ ﻭﺃﺳـﺎﻟﻴﺒﻬﺎ ﻳﺮﺟـﻰ‬ ‫ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﺍﻟﻜﺘﺐ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬

ISoIT

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:‫ﺍﳌﺮﺍﺟﻊ‬ ‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬ ‫ ﺍﻹﳚﺎﺯ ﰲ ﺗﺮﲨﺔ ﺍﻹﻣﺎﻡ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺑﺎﺯ‬.‫ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻳﻮﺳﻒ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‬ ‫ ﺩﺍﺭ ﺍﻟﻮﻓﺎﺀ‬:‫ ﺍﳌﻨﺼﻮﺭﺓ‬.‫ ﺃﺻﻮﻝ ﺍﻟﺪﻋﻮﺓ‬.‫ﻡ‬1987 .‫ ﻋﺒﺪ ﺍﻟﻜﺮﱘ‬,‫ﺯﻳﺪﺍﻥ‬ Words of Advices Regarding Da'wah From The noble Shaykh .‫ﺯﻳﺎﺩ ﺑﻦ ﳏﻤﺪ ﺳـﻌﺪﻭﻥ‬ Abdul Azeez ibn Abdullah ibn Baaz http://www.binbaz.org.sa. http://www.robert-fisk.com/usama_letter_binbaz.1994_arb.htm

‫ﻋﺜﻤﺎﻥ ﺑﻦ ﳏﻤﺪ‬ ‫ﻋﺜﻤﺎﻥ ﺣﺎﺝ ﻃﺎﻟﺐ‬ ‫ﺑﺪﱄ ﻫﺸﺎﻡ ﳏﻤﺪ ﻧﺎﺻﺮ‬ Fakulti Pengajian Islam Universiti Kebangsaan Malaysia

‫ﺍﻟﺸﻴﺦ ﺣﺴﲔ ﺍﳉﺴﺮ ﻭ ﻗﻀﺎﻳﺎ ﺍﻟﻌﺼﺮ )‪1909-1845‬ﻡ(‬ ‫ﺩ‪ .‬ﺇﳝﺎﻥ ﳏﻤﺪ ﻋﺒﺎﺱ‬

‫ﲤﻬﻴﺪ‪:‬‬ ‫ﻣﺎ ﺃﺷﺒﻪ ﺍﻟﻠﻴﻠﺔ ﺑﺎﻟﺒﺎﺭﺣﺔ‪ ،‬ﻓﺎﻟﺘﺎﺭﻳﺦ ﻳﻌﻴﺪ ﻧﻔﺴﻪ ﻭ ﻗﻀﺎﻳﺎ ﺍﻹﻧﺴﺎﻥ ﺗﺘﻜﺮﺭ ﻭﻟﻌﻞ ﺃﺑﺮﺯﻫﺎ ﳛﻮﻡ ﺣـﻮﻝ‬ ‫ﺍﻟﺒﺤﺚ ﻋﻦ ﺣﻘﻴﻘﺔ ﺍﻟﻮﺟﻮﺩ ﻭ ﺣﻘﻴﻘﺔ ﺍﻹﻧﺴﺎﻥ ﻭ ﺍﻟﻨﻈﺮ ﺇﱃ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻜﻮﻥ ﻭ ﺍﻹﻧﺴﺎﻥ ﰲ ﺇﻃـﺎﺭ‬ ‫ﻫﺬﻩ ﺍﳊﻴﺎﺓ‪ ،‬ﻓﻬﺬﻩ ﺍﻟﻘﻀﺎﻳﺎ ﺗﻄﺮﺡ ﰲ ﻛﻞ ﻋﺼﺮ ﺑﺄﻃ ﹴﺮ ﻣﻌﺮﻓﻴ ‪‬ﺔ ﻣﺘﻨﻮﻋﺔ ﻭ ﺟﺪﻳﺪﺓ ﻭﻛﻞ ﺫﻟﻚ ﻳﺪﻝ ﻋﻠﻰ‬ ‫ﺍﶈﺪﻭﺩﻳﺔ ﺍﳌﻌﺮﻓﻴﺔ ﻟﻺﻧﺴﺎﻥ ﺍﻟﺬﻱ ﳛﺘﺎﺝ ﺇﱃ ﻣﺼﺪ ﹴﺭ ﻣﻌﺮﰲ ﺁﺧﺮ ﻏﲑ ﺍﳌﺎﺩﺓ ﺃﻭ ﺍﻟﻌﻘﻞ ﺃﻻ ﻭﻫﻮ‪ :‬ﺍﻟﻮﺣﻲ‬ ‫ﺍﻟﺬﻱ ﻳﺼﺪﺭ ﻋﻦ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭ ﺗﻌﺎﱃ ﺍﻟﺬﻱ ﺧﻠﻖ ﺍﻟﻜﻮﻥ ﻭ ﺍﻹﻧﺴﺎﻥ ﻭ ﺍﳊﻴﺎﺓ‪.‬‬ ‫ﻭ ﻟﺬﻟﻚ ﺗﺒﻘﻰ ﺍﳌﻌﺮﻓﺔ ﺍﻟﺒﺸﺮﻳﺔ ﻗﺎﺻﺮﺓ ﻋﻦ ﺗﻔﺴﲑ ﺣﻘﻴﻘﺔ ﺍﻟﻌﻼﻗﺔ ﺍﻟﺜﻼﺛﻴﺔ ﻣﺎ ﱂ ﺗﺸﺮﻕ ﻋﻠﻴﻬﺎ ﺃﻧﻮﺍﺭ‬ ‫ﺍﳍﺪﺍﻳﺔ ﺍﻟﺮﺑﺎﻧﻴﺔ ﻭ ﺍﻟﱵ ﺗﻨﺒﻊ ﻣﻦ ﻣﺼﺪﺭﻳﺔ ﺍﻟﻮﺣﻲ ﻭ ﻳﺘﺒﺎﺩﻝ ﺭﻓﻊ ﺭﺍﻳﺎ‪‬ﺎ ﻭ ﺑﻴﺎ‪‬ﺎ ﻟﻠﻨﺎﺱ ﻣﻦ ﻛﻞ ﺟﻴـﻞ‬ ‫ﻋﺪﻭﻟ ‪‬ﻪ ﻭ ﰲ ﻛﻞ ﻋﺼ ﹴﺮ ﻋﻠﻤﺎﺅﻩ ﺍﻟﺮﺑﺎﻧﻴﻮﻥ ﺍﻟﺬﻳﻦ ﻳﻔﻬﻤﻮﻥ ﻗﻀﺎﻳﺎ ﻋﺼﺮﻫﻢ ﻋﻠﻰ ﻫﺪﻯ ﻣﺼﺪﺭﻳﺔ ﺍﻟﻮﺣﻲ‬ ‫ﺍﻟﺼﺎﺩﻕ‪ ،‬ﻭ ﳓﺴﺐ ﺃﻥ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻟﱵ ﺍﺧﺘﺮﻧﺎ ﺗﻨﺎﻭﳍﺎ ﻫﺬﻩ ﺍﳌﺮﺓ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺮﺑﺎﻧﻴﲔ ﺍﻟﺬﻳﻦ ﻭﺍﺟﻬـﻮﺍ‬ ‫ﺍﻟﺘﺤﺪﻳﺎﺕ ﺍﻟﱵ ﺗﻮﺍﺟﻪ ﺍﻹﻧﺴﺎﻥ ﰲ ﻛﻞ ﻋﺼﺮﹴ‪ ،‬ﺇﻧﻪ ﺣﺴﲔ ﺍﳉﺴﺮ ﺑﺮﺅﻳﺘﻪ ﺍﻟﻨﺎﺑﻌﺔ ﻣﻦ ﻣﺼﺪﺭﻳﺔ ﺍﻟـﻮﺣﻲ‬ ‫ﺽ‬ ‫ﰲ ﺣﻞ ﺍﻷﺯﻣﺔ ﺍﻟﱵ ﺗﻮﺍﺟﻪ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻛﺜﲑﺍ ﻣﺎ ﺍﺑﺘﻌﺪ ﻋﻦ ﻣﺼﺪﺭﻳﺔ ﺍﻟﻮﺣﻲ ﻭﺍﺳـﺘﻌﺎ ‪‬‬ ‫ﻋﻨﻬﺎ ﲟﺼﺪﺭﻳﺔ ﻣﻌﺮﻓﻴﺔ ﻣﺎﺩﻳﺔ ﻣﻦ ﺻﻨﻌﻪ ﰲ ﺗﻔﺴﲑ ﺍﳊﻘﻴﻘﺔ ﺍﻟﺜﻼﺛﻴﺔ‪.‬‬ ‫ﻭﳏﺎﻭﺭ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺗﻠﻘﻲ ﺍﻟﻀﻮﺀ ﻋﻠﻰ ﻣﻨﻬﺠﻴﺔ ﺭﺟﻞ ﻭﺍﺟﻪ ﺍﻟﺘﺤﺪﻳﺎﺕ ﺍﻟﱵ ﺫﻛﺮﻧﺎﻫﺎ ﻭ ﻛﺘﺐ ﻭ‬ ‫ﺃﻟﻒ ﻭ ﻧﺎﻇﺮ ﻭﻧﺎﻗﺶ ﺃﻫﻢ ﻗﻀﺎﻳﺎ ﺍﻟﻌﺼﺮ‪ ،‬ﻭ ﺃﻧﺸﺄ ﺍﳌﺆﺳﺴﺎﺕ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻭ ﺍﻹﻋﻼﻣﻴـﺔ ﺍﻟـﱵ ﺗـﺴﺎﻧ ‪‬ﺪ‬ ‫ﻼ ﻋﻦ ﺗﺮﺳﻴﺦ ﺍﻟﺒ‪‬ﻌﺪ ﺍﻟﻌﻘﺎﺋﺪﻱ ﻭ ﺍﻟﻔﻜﺮﻱ ﻟﻠﺪﻭﻟﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪‬ﺎﻳﺔ ﺍﻟﻘﺮﻥ ﺍﻟﺘﺎﺳﻊ‬ ‫ﺍﳌﻮﺍﺟﻬﺔ ﺍﻟﻨﻈﺮﻳﺔ‪ ،‬ﻓﻀ ﹰ‬ ‫ﻋﺸﺮ ﻭﺑﺪﺍﻳﺔ ﺍﻟﻘﺮﻥ ﺍﻟﻌﺸﺮﻳﻦ‪ ،‬ﻭﰲ ﻣﺮﺣﻠﺔ ﺍﻟﻐﺰﻭ ﺍﻟﻔﻜﺮﻱ ﺍﻟﺬﻱ ﱂ ﻳﻌﺘﻤﺪ ﺍﳌﺪﺑﺮﻭﻥ ﻭﺍﳌﻨﻔـﺬﻭﻥ ﻟـﻪ‬ ‫ﻣﻮﺍﺟﻬﺔ ﺍﳊﺠﺔ ﺑﺎﳊﺠﺔ ﻭ ﺇﳕﺎ ﺍﺳﺘﺨﺪﻣﻮﺍ ﺍﻟﺘﻀﻠﻴﻞ ﺍﻟﻌﻘﻠﻲ ﻭ ﺍﻟﻐﺰﻭ ﺍﻟﺜﻘﺎﰲ‪ ،‬ﰒ ﺍﻵﻟـﺔ ﺍﻟﻌـﺴﻜﺮﻳﺔ ﰲ‬ ‫ﺗﻘﻮﻳﺾ ﺃﺭﻛﺎﻥ ﺍﻟﺪﻭﻟﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭ ﻟﺘﺘﻘﺪﻡ ﺍﳉﻴﻮﺵ ﻟﺘﺤﺘﻞ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﻳﻌﻤﻞ ﻋﻠﻰ ﺗﻔﻜﻴـﻚ‬ ‫ﺃﺟﺰﺍﺀ ﺍﻟﺪﻭﻟﺔ ﺇﱃ ﺩﻭﻳﻼﺕ ﻣﺘﺼﺎﺭﻋﺔ ﺑﺎﺳﻢ ﺍﻟﺘﻨﻮﻳﺮ ﻭ ﺍﻟﺘﺤﺮﻳﺮ ﻭ ﺣﺮﻳﺔ ﺍﻟﻔﻜﺮ ﻭ ﺍﳊﺮﻳﺔ‪ ،‬ﻭ ﺑﺬﻟﻚ ﺗﺴﻮﺩ‬ ‫ﺍﻷﻓﻜﺎﺭ ﺍﻟﻌﻠﻤﺎﻧﻴﺔ ﻭ ﺍﻹﳊﺎﺩﻳﺔ ﲟﻮﺍﺟﻬﺔ ﻣﺼﺪﺭﻳﺔ ﺍﻟﻮﺣﻲ‪ ،‬ﻭ ﻣﻊ ﻛﻞ ﺫﻟﻚ ﻓﺈﻥ ﺍﻷﻣﺔ ﻣﻬﻤـﺎ ﻋﺎﺷـﺖ‬ ‫ﺃﻳﺎﻣﺎ ﻣﻈﻠﻤﺔ ﻓﺈﻥ ﻓﻴﻬﺎ ﻡ‪K‬ﺍﻟﺮﺟﺎﻝ ﻣﻦ ﳚﺘﻬﺪﻭﻥ ﳌﻮﺍﺟﻬﺔ ﺍﻟﺘﺤﺪﻳﺎﺕ ﻭﻟﻠﺤﻔﺎﻅ ﻋﻠﻰ ﻫﻮﻳﺘﻬﺎ ﺍﻟﻔﻜﺮﻳﺔ ﻭ‬ ‫ﻣﺼﺪﺭﻳﺘﻬﺎ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻟﱵ ﺗﺒﻘﻰ ﺭﻭﺣﹰﺎ ﺗﺴﺮﻱ ﻓﻴﻬﺎ ﰲ ﻛﻞ ﻣﺮﺣﻠﺔ ﻣﻦ ﻣﺮﺍﺣـﻞ ﺍﻟـﺼﺮﺍﻋﺎﺕ ﺑـﲔ‬ ‫ﺣﻀﺎﺭﺓ ﺍﻟﻮﺣﻲ ﻭ ﺣﻀﺎﺭﺓ ﺍﳌﺎﺩﺓ‪.‬‬

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‫ﺍﳍﺪﻑ ﻣﻦ ﺍﻟﺒﺤﺚ‪:‬‬ ‫ﻭ ﻣﺎ ﻳﺪﻋﻮﻧﺎ ﳌﺮﺍﺟﻌﺔ ﺃﻓﻜﺎﺭ ﺍﻟﺸﻴﺦ ﺣﺴﲔ ﺍﳉﺴﺮ ﰲ ﺃﻳﺎﻣﻨﺎ ﻫﺬﻩ ﻫﻮ ﺃﻥ ﺍﻟﻘﻀﺎﻳﺎ ﻭﺍﻹﺷـﻜﺎﻟﻴﺎﺕ‬ ‫ﺍﻟﱵ ﺷﻐﻠﺖ ﻗﻠﻤﻪ ﻭﻟﺴﺎﻧﻪ ﺗﺘﺸﺎﺑﻪ ﰲ ﺟﻮﻫﺮﻫﺎ ﻣﻊ ﻛﺜﲑ ﻣﻦ ﻗﻀﺎﻳﺎ ﻋﺼﺮ ﺍﻟﻌﻮﳌﺔ ﺍﻟﺬﻱ ﻧﻌﻴـﺸﻪ ﻭﺇﻥ‬ ‫ﺍﺧﺘﻠﻔﺖ ﺍﳌﻈﺎﻫﺮ ﻭﺍﳌﺴﻤﻴﺎﺕ ﰲ ﺫﻟﻚ‪ ،‬ﻓﻤﻦ ﺧﻼﻝ ﺳﲑﺓ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﻟﺮﺑﺎﱐ ﺍﳌﺴﺘﻮﻋﺐ ﻟﺜﻘﺎﻓﺔ ﻋﺼﺮﻩ‬ ‫ﻭﻛﻐﲑﻩ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺮﺑﺎﻧﻴﲔ ﺗﻠﺘﻤﺲ ﲨﺎﻫﲑ ﺍﻷﻣﺔ ﺍﻟﻄﺮﻳﻖ ﰲ ﻣﻮﺍﺟﻬﺔ ﻧﻔﺲ ﺍﻟﺘﺤـﺪﻳﺎﺕ‪ ،‬ﻭ ﻟﻜـﻦ‬ ‫ﺑﺈﺿﺎﻓﺔ ﻭﺳﺎﺋﻞ ﺟﺪﻳﺪﺓ ﻣﻦ ﻣﺴﺘﺠﺪﺍﺕ ﺍﻟﻌﺼﺮ ﰲ ﺗﺮﺳﻴﺦ ﺭﺅﻳﺘﻨﺎ ﺍﻟﻌﻘﺎﺋﺪﻳﺔ ﻭ ﻫﻮﻳﺘﻨﺎ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﻨﺎﺑﻌﺔ‬ ‫ﻣﻦ ﻣﺼﺪﺭﻳﺘﻨﺎ ﺍﻟﺸﺮﻋﻴﺔ ﺍﳌﺆﺳﺴﺔ ﻋﻠﻰ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻜﺮﱘ ﻭ ﺍﻟﺴﻨﺔ ﺍﳌﻄﻬﺮﺓ‪.‬‬ ‫ﻭﻳﺘﻨﺎﻭﻝ ﺍﻟﺒﺤﺚ‪:‬‬ ‫• ﻋﺼﺮ ﺍﻟﺸﻴﺦ ﺣﺴﲔ ﺍﳉﺴﺮ‪.‬‬ ‫• ﺣﻴﺎﺗﻪ ﻭ ﻧﺸﺄﺗﻪ ﻭ ﺩﺭﺍﺳﺘﻪ‪.‬‬ ‫• ﺍﺷﻬﺮ ﺗﻼﻣﺬﺗﻪ‪.‬‬ ‫• ﺃﻭﻻﺩﻩ‪.‬‬ ‫• ﺇﻧﺘﺎﺟﻪ ﺍﻟﻔﻜﺮﻱ ﻭ ﺍﻟﺜﻘﺎﰲ‪.‬‬ ‫• ﺩﻭﺭﻩ ﺍﻟﺴﻴﺎﺳﻲ‪.‬‬ ‫• ﻗﺎﻟﻮﺍ ﻋﻦ ﺍﻟﺸﻴﺦ ﺣﺴﲔ ﺍﳉﺴﺮ‪.‬‬ ‫• ﺍﻟﻨﺘﺎﺋﺞ ﻭ ﺍﳋﺘﺎﻡ‪.‬‬ ‫ﻋـﺼﺮ ﺍﻟﺸﻴﺦ ﺣﺴﲔ ﺍﳉﺴﺮ‪:‬‬ ‫ﻋﺎﺵ ﺍﻟﺸﻴﺦ ﺣﺴﲔ ﺍﳉﺴﺮ ﰲ ﻓﺘﺮﺓ ﺯﻣﻨﻴﺔ ﺣﺮﺟﺔ ﻋﺎﱏ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻓﻴﻪ ﻣﻦ ﲢﺪﻳﺎﺕ ﺟـﺴﺎﻡ‬ ‫ﻭ ﺩﺍﺧﻠﻴﺔ ﻭﻛﺎﻥ ﺃﻛﱪ ﲢﺪ ﺧﺎﺭﺟﻲ ﻫﻮ ﻛﺜﺮﺓ ﻣﺸﺎﺭﻳﻊ ﻫﺪﻡ ﺩﻭﻟﺔ ﺍﳋﻼﻓﺔ ﺍﻟﻌﺜﻤﺎﻧﻴـﺔ‬ ‫ﺧﺎﺭﺟﻴﺔ‬ ‫ﻭﺍﺗﻔﺎﻕ ﺍﻟﺪﻭﻝ ﺍﻟﻐﺮﺑﻴﺔ ﻭ ﺭﻭﺳﻴﺎ ﻋﻠﻰ ﺗﻘﺴﻴﻢ ﳑﺘﻠﻜﺎ‪‬ﺎ ﺑﻌﺪ ﺃﻥ ﺃﻃﻠﻘﺖ ﻋﻠﻴﻬﺎ ﺻﻔﺔ "ﺍﻟﺮﺟﻞ ﺍﳌﺮﻳﺾ"‬ ‫ﻭﻗﺪ ﺑﻠﻐﺖ ﻫﺬﻩ ﺍﳌﺸﺎﺭﻳﻊ ﻣﺎﺋﺔ ﻣﺸﺮﻭﻉ ﻭﺁﺧﺮ ﻣﺸﺮﻭﻉ ﳒﺢ ﻫﻮ ﺍﻟﺘﻐﻴﲑ ﺍﻟﻔﻜﺮﻱ ﻣﻦ ﺍﻟﺪﺍﺧﻞ‪.!!..‬‬ ‫ﺃﻣﺎ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﺪﺍﺧﻠﻴﺔ ﻓﻜﺎﻧﺖ ﺍﻛﺜﺮ ﺷﺮﺍﺳ ﹰﺔ ﻭ ﺿﺮﺍﻭﺓ ً ﺃﻻ ﻭ ﻫﻲ ﻇﻬﻮﺭ ﺍﻟﻔﻜﺮ ﺍﻟﻘﻮﻣﻲ ‪ -‬ﺍﻟﻌﺮﰊ‬ ‫ﻭ ﺍﻟﺘﺮﻛﻲ‪ -‬ﻭ ﻇﻬﻮﺭ ﺣﺮﻛﺎﺕ ﺍﻷﻗﻠﻴﺎﺕ ‪-‬ﺍﻟﻴﻬﻮﺩ ﻭ ﺍﻷﺭﻣﻦ ﻭ ﺍﻟﺮﻭﻡ ﻭﻏﲑﻫﻢ‪ -‬ﻭ ﻛﺎﻧﺖ ﺍﻟـﺪﻭﻝ‬ ‫ﺍﻻﺳﺘﻌﻤﺎﺭﻳﺔ ﺍﻟﻐﺮﺑﻴﺔ ﲤﺪ ﻳﺪ ﺍﻟﻌﻮﻥ ﺇﱃ ﻫﺬﻩ ﺍﻟﻔﺌﺎﺕ ﺍﳌﺨﺘﻠﻔﺔ‪ ،‬ﺑﻌﺪ ﺃﻥ ﲤﻜﻨﺖ ﻣﻦ ﺍﻟﺘﻐﻠﻐﻞ ﺇﱃ ﺩﺍﺧـﻞ‬ ‫ﺟﺴﺪ ﺍﻟﺪﻭﻟﺔ ﺍﻗﺘﺼﺎﺩﻳﹰﺎ ﻭ ﺍﺟﺘﻤﺎﻋﻴﹰﺎ ﲢﺖ ﺳﺘﺎﺭ ﺍﻟﺘﺴﺎﻣﺢ ﺍﻟﺪﻳﲏ ﻭ ﺍﻻﻣﺘﻴﺎﺯﺍﺕ ﺍﻷﺟﻨﺒﻴﺔ ﺍﳌﻤﻨﻮﺣﺔ ﻣـﻦ‬ ‫ﺍﻟﺪﻭﻟﺔ ﺍﻟﻌﺜﻤﺎﻧﻴﺔ ﺇﱃ ﺍﻟﺪﻭﻝ ﺍﻷﻭﺭﺑﻴﺔ ﺃﻳﺎﻡ ﺣﻜﻢ ﺍﻟﺴﻠﻄﺎﻥ ﺳﻠﻴﻤﺎﻥ ﺍﻟﻘﺎﻧﻮﱐ ﻋﻨﺪﻣﺎ ﻛﺎﻧﺖ ﺍﻟﺪﻭﻟﺔ ﻗﻮﻳﺔ‬ ‫ﻣﻬﺎﺑﺔ ﺍﳉﺎﻧﺐ‪.‬‬ ‫ﻭﻳﻀﺎﻑ ﺇﱃ ﺫﻟﻚ ﻧﺸﺮ ﺍﻷﻓﻜﺎﺭ ﺍﻟﻌﻠﻤﺎﻧﻴﺔ ﻭ ﺍﻹﳊﺎﺩﻳﺔ ﺑﻮﺍﺳﻄﺔ ﺍﳌﺪﺍﺭﺱ ﺍﻷﺟﻨﺒﻴﺔ ﺍﳌﻨﺘﺸﺮﺓ ﺑﺼﻮﺭﺓ‬ ‫ﺧﺎﺻﺔ ﰲ ﺑﻼﺩ ﺍﻟﺸﺎﻡ ﻭ ﻣﺼﺮ ﻭﺑﺎﻗﻲ ﺍﻟﻮﻻﻳﺎﺕ ﺍﻟﻌﺜﻤﺎﻧﻴﺔ‪ ،‬ﻭ ﻇﻬﻮﺭ ﻣﺮﺍﻛﺰ ﺍﻻﺳﺘﺸﺮﺍﻕ ﻭ ﺍﻟﺘﻨﺼﲑ ﺍﻟﱵ‬ ‫ﻗﺎﻣﺖ ﺑﺘﺮﲨﺔ ﻣﺌﺎﺕ ﺍﻟﻜﺘﺐ ﺍﻷﻭﺭﺑﻴﺔ‪ ،‬ﻭ ﺃﺻﺪﺭﺕ ﺍﻟﺼﺤﻒ ﻭ ﺍ‪‬ﻼﺕ ﺑﺎﻟﻠﻐـﺔ ﺍﻟﻌﺮﺑﻴـﺔ ﻭ ﺑﻠﻐـﺎﺕ‬ ‫ﺃﺧﺮﻯ‪ ،‬ﻓﻈﻬﺮﺕ ﰲ ﺍﻟﺴﺎﺣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻔﺎﻫﻴﻢ ﻭ ﻣﺼﻄﻠﺤﺎﺕ ﻧﺎﺑﻌﺔ ﻣﻦ ﻇﺮﻭﻑ ﺃﻭﺭﺑﺎ ﺍﻟﺘﺎﺭﳜﻴـﺔ ﻭ‬

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‫ﻭﺍﻗﻌﻬﺎ ﺍﻟﺪﻳﲏ ﻭ ﺍﻟﺴﻴﺎﺳﻲ ﻭ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻭ ﺍﻻﻗﺘﺼﺎﺩﻱ ﻣﺜﻞ‪ :‬ﺍﻟﻘﻮﻣﻴﺔ‪ ،‬ﺍﳊﺮﻳﺔ‪ ،‬ﺍﻟﺘﺤﺮﻳـﺮ‪ ،‬ﺍﳌـﺴﺎﻭﺍﺓ‪،‬‬ ‫ﺍﻟﺪﺳﺘﻮﺭ‪ ،‬ﺣﻘﻮﻕ ﺍﳌﺮﺃﺓ‪ ،‬ﺍﻟﱵ ﺗﺒﺪﻭ ﰲ ﻇﺎﻫﺮﻫﺎ ﻣﺼﻄﻠﺤﺎﺕ ﺇﳚﺎﺑﻴﺔ ﻟﻜﻦ ﺍﳍﺪﻑ ﻣﻦ ﺇﺛﺎﺭ‪‬ﺎ ﱂ ﻳﻜـﻦ‬ ‫ﻟﺼﺎﱀ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺧﺼﻮﺻﺎ ﻭﺃﻥ ﺫﻟﻚ ﺗﺰﺍﻣﻦ ﻣﻊ ﻇﻬﻮﺭ ﺍﻷﻓﻜـﺎﺭ ﺍﻹﳊﺎﺩﻳـﺔ ﻭ ﺍﳌﺎﺩﻳـﺔ‬ ‫ﺍﳌﺘﺤﺮﺭﺓ ﻣﻦ ﻛﻞ ﺃﻃﺮ ﺩﻳﻨﻴﺔ‪.‬‬ ‫ﻭﰲ ﻇﻞ ﻫﺬﻩ ﺍﻟﻈﺮﻭﻑ ﻛﺎﻥ ﻻﺑﺪ ﻋﻠﻰ ﺍﻟﺪﻭﻟﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺃﻥ ﺗﺪﺍﻓﻊ ﻋﻦ ﻧﻔﺴﻬﺎ ﺿﺪ ﺍﳋﻄﺮ ﺍﻟﺬﻱ‬ ‫ﻳﻬﺪﺩﻫﺎ ﻓﺄﻋﻠﻦ ﺍﳋﻠﻴﻔﺔ ﺍﻟﺴﻠﻄﺎﻥ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺍﻟﺜﺎﱐ ﺍﻟﺬﻱ ﺣﻜﻢ ﻣﺎ ﺑﲔ ﻋﺎﻣﻲ )‪(1909 / 1876‬‬ ‫ﻣﺸﺮﻭﻋﻪ ﺑﺘﺒﲏ ﺍﺳﺘﺮﺍﺗﻴﺠﻴﺔ "ﺣﺮﻛﺔ ﺍﳉﺎﻣﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ" ﻟﺘﻜﻮﻥ ﺍﳌﻨﻘﺬ ﳍﺬﻩ ﺍﻷﻣﺔ ﻣﻦ ﺷﺮﻭﺭ ﺃﻋﺪﺍﺋﻬﺎ‪ ،‬ﻭ‬ ‫ﺍﺳﺘﻬﺪﻑ ﺍﳌﺸﺮﻭﻉ ﺗﻮﺣﻴﺪ ﺍﳌﺴﻠﻤﲔ ﰲ ﻛﻞ ﺃﻣﺼﺎﺭﻫﻢ ﻓﻜﺮﻳﹰﺎ ﻭ ﺭﻭﺣﻴﹰﺎ ﻣﻦ ﺃﺟﻞ ﺍﻟﻮﻗـﻮﻑ ﺿـﺪ‬ ‫ﺣﺮﻛﺎﺕ ﺍﻟﻐﺰﻭ ﺍﻟﻐﺮﰊ‪ ،‬ﻭﻟﻜﻦ ﺍﲢﺎﺩ ﻣﺼﺎﱀ ﻭ ﺃﻃﻤﺎﻉ ﺍﻟﻘﻮﻯ ﺍﻻﺳﺘﻌﻤﺎﺭﻳﺔ ﻭ ﺍﻟﻘﻮﻯ ﺍﻟﺪﺍﺧﻠﻴـﺔ ﻣـﻦ‬ ‫ﺍﻟﻘﻮﻣﻴﺎﺕ ﺍﳌﺨﺘﻠﻔﺔ ﻣﻊ ﻋﻮﺍﻣﻞ ﺃﺧﺮﻯ ﺃﺩﺕ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﺇﱃ ﲤﺰﻳﻖ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﺇﱃ ﺩﻭﻳﻼﺕ ﺻﻐﲑﺓ‬ ‫‪.392‬‬ ‫ﺣﻴﺎﺗﻪ ﻭﻧﺸﺄﺗﻪ ﻭﺩﺭﺍﺳﺘﻪ‪:‬‬ ‫ﻭﻟﺪ ﺣﺴﲔ ﺍﳉﺴﺮ ﰲ ﻃﺮﺍﺑﻠﺲ ﺍﻟﺸﺮﻕ ﻋﺎﻡ)‪1261‬ﻫـ‪1845 /‬ﻡ( ﻭﺗﻮﰲ ﻋﺎﻡ )‪1327‬ﻫـ‬ ‫‪1909 /‬ﻡ( ﻭﻳﻨﺘﻬﻲ ﻧﺴﺒﻪ ﺇﱃ ﺑﲏ ﻣﺎﺋﻲ ﻣﻦ ﺩﻣﻴﺎﻁ ﰲ ﻣﺼﺮ ﻭﻣﻦ ﺍﳌﺮﺟﺢ ﺃﻥ ﺃﺳﺮﺗﻪ ﺍﻧﺘﻘﻠﺖ ﻣﻦ ﻣﺼﺮ‬ ‫ﺇﱃ ﻃﺮﺍﺑﻠﺲ ﺧﻼﻝ ﻋﺎﻡ ‪1756/1170‬ﻡ‪ ,‬ﻭﺍﻟﺪﻩ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﳉﺴﺮ ﺍﳌﻌﺮﻭﻑ ﺑـﺄﰊ ﺍﻷﺣـﻮﺍﻝ ﻭ‬ ‫‪393‬‬ ‫ﻛﺎﻥ ﻭﺍﻟﺪﻩ ﺷﻴﺨﹰﺎ ﺻﻮﻓﻴﹰﺎ ﻭ ﺇﻣﺎﻣﹰﺎ ﰲ ﺍﻟﻄﺮﻳﻘﺔ ﺍﳋﻠﻮﺗﻴﺔ ‪ ,‬ﻭﻗﺪ ﺗﺄﺛﺮ ﺍﳉﺴﺮ ﺍﻻﺑﻦ ﺑﺴﲑﺓ ﻭﺍﻟﺪﻩ ﺍﻟﺬﻱ‬ ‫ﱂ ﻳﺮﻩ ﺇﺫ ﺗﻮﰲ ﻭﻫﻮ ﻻ ﻳﺰﺍﻝ ﰲ ﺃﺷﻬﺮﻩ ﺍﻷﻭﱃ ﻓﻜﻔﻠﻪ ﻋﻤﻪ ﻣﺼﻄﻔﻰ ﺍﻟﺬﻱ ﺍﺣﺴﻦ ﺍﻟﻮﺻﺎﻳﺔ ﺑﻪ ﻭ ﺃﻧﺸﺄﻩ‬ ‫ﻧﺸﺄﺓ ﺣﺴﻨﺔ‪ ,‬ﻓﻜﺘﺐ ﻋﻦ ﻭﺍﻟﺪﻩ ﻛﺘﺎﺑﹰﺎ ﻣﻠﻴﺌﹰﺎ ﲟﻨﺎﻗﺒﻪ ﲰﺎﻩ‪" :‬ﻧﺰﻫﺔ ﺍﻟﻔﻜﺮ ﰲ ﻣﻨﺎﻗﺐ ﺍﻟـﺸﻴﺦ ﳏﻤـﺪ‬ ‫ﺍﳉﺴﺮ"‪ ،‬ﻭﻭﺭﺙ ﻋﻦ ﻭﺍﻟﺪﻩ ﺍﻻﻧﺘﻤﺎﺀ ﺇﱃ ﺍﻟﻄﺮﻳﻘﺔ ﺍﳋﻠﻮﺗﻴﺔ ﻭﻧﺎﻝ ﺍﻹﺟﺎﺯﺓ ﰲ ﺍﻟﻄﺮﻳﻘﺔ ﻣﻦ ﺍﻟﺸﻴﺦ ﳏـﻲ‬ ‫ﺍﻟﺪﻳﻦ ﺍﻟﻔﺎﺧﻮﺭﻱ ﺍﻟﺒﲑﻭﰐ‪.‬‬ ‫ﺗﻌﻠﻴﻤﻪ ﻭﺩﺭﺍﺳﺎﺗﻪ‪:‬‬ ‫ﺗﻠﻘﻰ ﺗﻌﻠﻴﻤﻪ ﰲ ﻃﺮﺍﺑﻠﺲ ﻓﺤﺼﻞ ﻋﻠﻰ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻠﻐﻮﻳﺔ ﻭ ﺍﻟﺸﺮﻋﻴﺔ ﻋﻠﻰ ﻳﺪ ﻛﺒﺎﺭ ﻋﻠﻤﺎﺋﻬﺎ‪ ،‬ﰒ ﺗﺎﺑﻊ‬ ‫ﺩﺭﺍﺳﺘﻪ ﰲ ﺍﻷﺯﻫﺮ ﻗﺒﻞ ﺑﻠﻮﻏﻪ ﺳﻦ ﺍﻟﻌﺸﺮﻳﻦ‪ ،‬ﻭ ﺃﻗﺎﻡ ﻫﻨﺎﻙ ﺃﺭﺑﻌﺔ ﺳﻨﲔ ﻣﺘﺎﺑﻌﺎ ﲢﺼﻴﻠﻪ ﺍﻟﻌﻠﻤﻲ ﻋﻠـﻰ‬ ‫ﺃﻳﺪﻱ ﺷﻴﻮﺧﻪ‪ ،‬ﻭ ﺃﺑﺮﺯﻫﻢ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺍﻟﺮﺍﻓﻌﻲ ﻣﻔﱵ ﺍﻟﺪﻳﺎﺭ ﺍﳌﺼﺮﻳﺔ‪ ،‬ﻭﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺒﺤﺮﺍﻭﻱ‪ ،‬ﻭﺣﺴﲔ‬ ‫‪ 392‬ﺣﻮﻝ ﺍﻟﻔﺘﺮﺓ ﺍﻟﺘﺎﺭﳜﻴﺔ ﺍﻟﱵ ﺧﺼﺺ ﺍﻟﺒﺤﺚ ﺩﺭﺍﺳﺘﻬﺎ ﺍﻧﻈﺮ ﺩ‪.‬ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﺸﻨﺎﻭﻱ ‪ :‬ﺍﻟﺪﻭﻟﺔ ﺍﻟﻌﺜﻤﺎﻧﻴـﺔ ﺍﻟﺪﻭﻟـﺔ‬ ‫ﺍﻹﺳﻼﻣﻴﺔ ﺍﳌﻔﺘﺮﻯ ﻋﻠﻴﻬﺎ ‪ ,‬ﻭ ﺍﻧﻈﺮ ﻣﺼﻄﻔﻰ ﺻﱪﻱ ‪ :‬ﺍﻷﺳﺮﺍﺭ ﺍﳋﻔﻴﺔ ﺇﻟﻐﺎﺀ ﺍﳋﻼﻓﺔ ﺍﻟﻌﺜﻤﺎﻧﻴﺔ ‪ ,‬ﻭﺍﻧﻈـﺮ ﻣـﺼﻄﻔﻰ‬ ‫ﻃﻮﺭﺍﻥ ‪ :‬ﺃﺳﺮﺍﺭ ﺍﻻﻧﻘﻼﺏ ﺍﻟﻌﺜﻤﺎﱐ ‪ ,‬ﻭ ﺍﻧﻈﺮ ﻋﺒﺪ ﺍﻟﻌﻈﻴﻢ ﺍﳌﻄﻌﲏ ‪ :‬ﺃﻭﺭﺑﺎ ﰲ ﻣﻮﺍﺟﻬﺔ ﺍﻹﺳﻼﻡ ‪ ,‬ﻭ ﺍﻧﻈﺮ ﺩ‪ .‬ﳏﻤـﺪ‬ ‫ﺍﻟﺒﻬﻲ ‪ :‬ﺍﻟﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ ﺍﳊﺪﻳﺚ ﻭ ﺻﻠﺘﻪ ﺑﺎﻻﺳﺘﻌﻤﺎﺭ ﺍﻟﻐﺮﰊ‪.‬‬ ‫‪ 393‬ﺃﺳﺎﺱ ﻫﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ﺩﺧﻮﻝ ﺍﳋﻠﻮﺓ‪ ،‬ﻭﻣﻼﺯﻣﺔ ﺍﻟﺬﻛﺮ ﻭﺻﻼﺓ ﺍﳉﻤﺎﻋﺔ‪ ،‬ﻭﻗﺪ ﻭﺿﻊ ﻣﺸﺎﻳﺦ ﺍﻟﻄﺮﻳﻘـﺔ ﲬـﺴﺎ‬ ‫ﻭﻋﺸﺮﻳﻦ ﺷﺮﻃﺎ ﻻﺗﺒﺎﻉ ﻫﺬﺍ ﺍﳌﺴﻠﻚ ﺍﳋﻠﻮﻱ‪ ،‬ﺃﻧﻈﺮ ﺍﻟﺪﻛﺘﻮﺭ ﳏﻤﺪ ﺩﺭﻧﻴﻘﺔ ‪ :‬ﺍﻟﻄـﺮﻕ ﺍﻟـﺼﻮﻓﻴﺔ ﰲ ﻃـﺮﺍﺑﻠﺲ‪ ،‬ﺩﺍﺭ‬ ‫ﺍﻹﻧﺸﺎﺀ ﻭﺍﻟﺼﺤﺎﻓﺔ ﻭﺍﻟﻄﺒﺎﻋﺔ‪ ،‬ﻁ‪ 1984 / 1‬ﺹ‪ 34-33‬ﻭ ﺹ ‪.81-80‬‬

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‫ﻣﻨﻘﺎﺭ ﺍﻟﻄﺮﺍﺑﻠﺴﻲ‪ ،‬ﻭ ﺍﻟﺸﻴﺦ ﺣﺴﲔ ﺍﳌﺮﺻﻔﻲ ﺍﻟﺬﻱ ﺃﺛﺮ ﰲ ﺷﺨﺼﻴﺘﻪ ﺗﺄﺛﲑﺍ ﻛﺒﲑﹰﺍ ﺑﺎﻋﺘﺒﺎﺭﻩ ﻣـﻦ‬ ‫ﺍﳌﺸﺎﻳﺦ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺑﻀﺮﻭﺭﺓ ﺍﳉﻤﻊ ﺑﲔ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻭ ﺍﻟﻌﻠﻮﻡ ﺍﳊﺪﻳﺜﺔ‪ ،‬ﻭ ﺍﻟﺬﻱ ﻛﺘﺐ )ﺭﺳـﺎﻟﺔ‬ ‫ﺍﻟﻜﻠﻢ ﺍﻟﺜﻤﺎﻥ(‪ ،‬ﺍﻓﺮﺩ ﻧﺼﻔﻬﺎ ﰲ ﺍﻟﺘﺮﺑﻴﺔ ﻭ ﺩﻭﺭﻫﺎ ﰲ ﺗﺮﻗﻴﺔ ﺍﻷﻣﺔ ﻭ ﺍ‪‬ﺘﻤﻊ‪.395‬‬ ‫ﻭ ﻛﺎﻥ ﺣﺴﲔ ﺍﳉﺴﺮ ﻳﺆﻣﻦ ﻣﺜﻞ ﺷﻴﺨﻪ ﺍﳌﺮﺻﻔﻲ ﺑﺄﻥ ﺗﺮﺑﻴﺔ ﺍﻷﺟﻴﺎﻝ ﺍﳉﺪﻳﺪﺓ ﻭ ﺗﻌﻠﻴﻤﻬـﺎ ﳌـﻦ‬ ‫ﺃﻋﻈﻢ ﺍﳌﻬﻤﺎﺕ ﺍﻟﱵ ﳝﻜﻨﻬﺎ ﺃﻥ ﺗﺆﺩﻱ ﺇﱃ ﺗﻘﺪﻡ ﺍﻷﻣﺔ ﻭ ﺭﻗﻴﻬﺎ‪ ،‬ﻭ ﺍﻋﺘﱪ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻄﺮﻳﻖ ﺇﱃ ﺇﺻﻼﺡ ﻣﺎ‬ ‫ﻓﺴﺪ ﻣﻦ ﺃﺣﻮﺍﻝ ﺍﻷﻣﺔ ﻟﺬﻟﻚ ﺑﺮﺯ ﺍﻫﺘﻤﺎﻣﻪ ﺑﺎﻟﺘﺮﺑﻴﺔ‪ ،‬ﰒ ﻋﺎﺩ ﺇﱃ ﻃﺮﺍﺑﻠﺲ ﻋﺎﻡ ‪1867‬ﻡ ﻭ ﻫﻮ ﰲ ﺳﻦ‬ ‫ﺍﻟﺜﺎﻟﺜﺔ ﻭﺍﻟﻌﺸﺮﻳﻦ ﺣﻴﺚ ﺑﻠﻐﺘﻪ ﺃﻧﺒﺎﺀ ﻋﻦ ﻣﺮﺽ ﻋﻤﻪ ﻣﺼﻄﻔﻰ ﺍﻟﺬﻱ ﻣﺎ ﻟﺒﺚ ﺃﻥ ﺗﻮﰱ ﻓﺎﺿﻄﺮ ﺍﻟـﺸﻴﺦ‬ ‫ﺍﳉﺴﺮ ﺍﻟﺒﻘﺎﺀ ﰲ ﻃﺮﺍﺑﻠﺲ‪ ،‬ﻭﱂ ﻳﻐﺎﺩﺭﻫﺎ ﺇﻻ ﻟﻔﺘﺮﺓ ﻗﺼﲑﺓ ﻭ ﺍﺳﺘﻠﻢ ﺭﺋﺎﺳﺔ ﺍﻟﻄﺮﻳﻘﺔ ﺍﳋﻠﻮﺗﻴﺔ ﻓﻴﻬـﺎ ﻭ‬ ‫ﺍﺻﺒﺢ ﻳﺪﻳﺮ ﺣﻠﻘﺎﺕ ﺍﻟﺬﻛﺮ‪ ،‬ﻭ ﰲ ﻧﻔﺲ ﺍﻟﻮﻗﺖ ﺑﺪﺃ ﳑﺎﺭﺳﺔ ﻧﺸﺎﻃﺎﺗﻪ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻭ ﺍﻟﺘﺮﺑﻮﻳﺔ ﰲ ﻣﺪﻳﻨﺘﻪ ﻣﻦ‬ ‫ﺧﻼﻝ ﺇﻋﻄﺎﺀ ﺍﻟﺪﺭﻭﺱ ﰲ ﺍﳌﺪﺭﺳﺔ ﺍﻟﺮﺟﺒﻴﺔ ﰲ ﺟﺎﻣﻊ ﺍﳌﻨﺼﻮﺭ ﺍﻟﻜﺒﲑ‪ ،‬ﻭ ﺧﻼﻝ ﺃﻛﺜﺮ ﻣﻦ ﻋﺸﺮ ﺳﻨﻮﺍﺕ‬ ‫ﱂ ﻳﻈﻬﺮ ﻟﻠﺸﻴﺦ ﺃﻱ ﻧﺸﺎﻁ ﺁﺧﺮ ﻏﲑ ﺍﻟﻨﺸﺎﻁ ﺍﻟﺘﻌﻠﻴﻤﻲ ﻭ ﺍﻟﺘﺮﺑﻮﻱ ﻭ ﺍﻟﺼﻮﰲ‪ ،‬ﻭ ﺗﻌﺘﱪ ﻫﺬﻩ ﺍﳌﺮﺣﻠـﺔ‬ ‫ﻭ ﻓﻜﺮﻱ ﻭ ﺭﻭﺣﻲ ﳊﺴﲔ ﺍﳉﺴﺮ ﻳﻈﻬﺮ ﻧﺘﺎﺟﻬﺎ ﰲ ﺍﳌﺮﺣﻠﺔ ﺍﻟﻘﺎﺩﻣﺔ ﻣﻦ ﺣﻴﺎﺗﻪ‬ ‫ﻓﺘﺮﺓ ﺇﻋﺪﺍﺩ ﺛﻘﺎﰲ‬ ‫ﰲ ﻋﻤﻠﻪ ﰲ ﺍﻟﺘﻌﻠﻴﻢ ﻭ ﺍﻟﺘﺄﻟﻴﻒ‪.‬‬ ‫ﻓﻔﻲ ﻋﺎﻡ ‪1880‬ﻡ ﻗﺎﻡ ﺑﺘﺄﺳﻴﺲ ﺍﳌﺪﺭﺳﺔ ﺍﻟﻮﻃﻨﻴﺔ ﰲ ﻃﺮﺍﺑﻠﺲ ﻭﻫﻲ ﻣﺪﺭﺳـﺔ ﺗـﺪﺭﺱ ﺍﻟﻌﻠـﻮﻡ‬ ‫ﺍﻟﻌﺼﺮﻳﺔ ﻣﻊ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻭﺗﻘﺒﻞ ﺍﻟﻄﻼﺏ ﻣﻦ ﻛﺎﻓﺔ ﺍﻷﺩﻳﺎﻥ ﻭﻟﻴﺲ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻭﺣﺪﻫﻢ‪ ،‬ﻭ ﻳﻘﻮﻝ‬ ‫ﳏﻤﺪ ﺭﺷﻴﺪ ﺭﺿﺎ ﻋﻦ ﺍﳌﺪﺭﺳﺔ ﺍﻟﱵ ﺩﺭﺱ ‪‬ﺎ ﻭ ﺗﺘﻠﻤﺬ ﻋﻠﻰ ﻳﺪ ﺍﻟﺸﻴﺦ ﺣﺴﲔ ﺍﳉـﺴﺮ‪ " :‬ﺩﺧﻠـﺖ‬ ‫ﺍﳌﺪﺭﺳﺔ ﺍﻟﻮﻃﻨﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭ ﻫﻲ ﺃﺭﻗﻰ ﻣﻦ ﺍﳌﺪﺭﺳﺔ ﺍﻟﺮﺷﺪﻳﺔ ﻭ ﲨﻴﻊ ﺍﻟﺘﻌﻠﻴﻢ ﻓﻴﻬﺎ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴـﺔ ﺇﻻ‬ ‫ﺗﻌﻠﻴﻢ ﺍﻟﻠﻐﺘﲔ ﺍﻟﺘﺮﻛﻴﺔ ﻭ ﺍﻟﻔﺮﻧﺴﻴﺔ ﻭ ﺗﺪﺭﺱ ﻓﻴﻬﺎ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻭ ﺍﳌﻨﻄﻖ‪ ،‬ﻭ ﺍﻟﺮﻳﺎﺿﻴﺎﺕ‪،‬‬ ‫ﻭ ﺍﻟﻔﻠﺴﻔﺔ ﺍﻟﻄﺒﻴﻌﻴﺔ‪ ،‬ﻭ ﻛﺎﻥ ﺍﻟﻌﻼﻣﺔ ﺣﺴﲔ ﺍﳉﺴﺮ ﺍﻷﺯﻫﺮﻱ ﻫﻮ ﺍﳌﺪﻳﺮ ﳍﺎ ﺑﻌﺪ ﺃﻥ ﻛﺎﻥ ﻫﻮ ﺍﻟـﺬﻱ‬ ‫ﺳﻌﻰ ﻟﺘﺄﺳﻴﺴﻬﺎ‪ ،‬ﻭﻛﺎﻧﺖ ﺭﺅﻳﺘﻪ ﺃﻥ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻻ ﺗﺼﻠﺢ ﻭﻻ ﺗﺘﺮﻗﻰ ﺇﻻ ﺑﺎﳉﻤﻊ ﺑﲔ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ‬ ‫ﻭ ﻋﻠﻮﻡ ﺍﻟﺪﻧﻴﺎ ﻋﻠﻰ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﻌﺼﺮﻳﺔ ﻣﻊ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﻮﻃﻨﻴﺔ ﻣﻘﺎﺑﻞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻷﺟﻨﺒﻴﺔ ﰲ ﻣﺪﺍﺭﺱ‬ ‫ﺍﻟﺪﻭﻝ ﺍﻷﻭﺭﺑﻴﺔ ﻭ ﺍﻷﻣﺮﻳﻜﻴﺔ " ‪ ,‬ﻭﻧﺎﻟﺖ ﻫﺬﻩ ﺍﳌﺪﺭﺳﺔ ﺇﻋﺠﺎﺏ ﺍﻟﻄﻼﺏ ﻭ ﺍﺳﺘﻄﺎﻋﺖ ﺟﺬﺏ ﻋﺪﺩ‬ ‫ﻛﺒﲑ ﻣﻨﻬﻢ‪ ,‬ﺇﻻ ﺃﻥ ﻫﺬﻩ ﺍﳌﺪﺭﺳﺔ ﱂ ﺗﺴﺘﻄﻴﻊ ﺍﻻﺳﺘﻤﺮﺍﺭ ﺑﺎﻟﻌﻤﻞ ﻻﺯﺩﻭﺍﺟﻴﺔ ﺍﻟﺘﻌﻠﻴﻢ ﻓﻴﻬﺎ ﻓﻠﻢ ﲡﻌﻠـﻬﺎ‬ ‫ﺍﳊﻜﻮﻣﺔ ﺍﻟﻌﺜﻤﺎﻧﻴﺔ ﰲ ﻋﺪﺍﺩ ﺍﳌﺪﺍﺭﺱ ﺍﻟﺪﻳﻨﻴﺔ ﺍﻟﱵ ﻳﻌﻔﻰ ﻃﻼ‪‬ﺎ ﻣﻦ ﺍﳋﺪﻣﺔ ﺍﻟﻌﺴﻜﺮﻳﺔ ﻭ ﻛﺎﻥ ﺫﻟﻚ ﺳﺒﺒﹰﺎ‬ ‫ﰲ ﺗﻮﻗﻔﻬﺎ ﻭ ﺗﻮﺯﻉ ﻃﻼ‪‬ﺎ ﺑﲔ ﻣﺪﺍﺭﺱ ﺑﲑﻭﺕ ﻭﻃﺮﺍﺑﻠﺲ‪ ،‬ﻋﻨﺪ ﺫﻟﻚ ﺍﻧﺘﻘﻞ ﺍﻟﺸﻴﺦ ﺇﱃ ﺑﲑﻭﺕ ﺣﻴﺚ‬ ‫ﻋﻤﻞ ﺑﺎﻟﺘﺪﺭﻳﺲ ﰲ ﺍﳌﺪﺭﺳﺔ ﺍﻟﺴﻠﻄﺎﻧﻴﺔ ﺍﻟﺘﺎﺑﻌﺔ ﳉﻤﻌﻴﺔ ﺍﳌﻘﺎﺻﺪ ﺍﳋﲑﻳﺔ ﺣﱴ ﺃﺳﻨﺪﺕ ﺇﻟﻴﻪ ﺇﺩﺍﺭﺓ ﺍﳌﺪﺭﺳﺔ‬ ‫ﺍﻟﺴﻠﻄﺎﻧﻴﺔ ﻭﺍﻟﱵ ﺍﻓﺘﺘﺤﺖ ﰲ ﺍﻟﺴﺎﺩﺱ ﻣﻦ ﲨﺎﺩﻯ ﺍﻵﺧﺮ ‪1300‬ﻫـ ﺍﳌﻮﺍﻓﻖ ﻟﻠﻌﺎﺷﺮ ﻣـﻦ ﻧﻴـﺴﺎﻥ‬ ‫‪ 394‬ﺍﻟﺸﻴﺦ ﺣﺴﲔ ﺍﳌﺮﺻﻔﻲ ﻫﻮ ﺃﺩﻳﺐ ﻭ ﳏﺎﺿﺮ ﺃﺯﻫﺮﻱ ﻣﺼﺮﻱ ﺿﺮﻳﺮ ﺗﻮﱃ ﺍﻟﺘﺪﺭﻳﺲ ﰲ ﺍﻷﺯﻫﺮ ﰒ ﺃﺳﺘﺎﺫﹰﺍ ﻟـﻸﺩﺏ‬ ‫ﺍﻟﻌﺮﰊ ﰲ ﺩﺍﺭ ﺍﻟﻌﻠﻮﻡ ﰲ ﺟﺎﻣﻌﺔ ﺍﻟﻘﺎﻫﺮﺓ ‪ ,‬ﻟﻪ ﻋﺪﺓ ﻛﺘﺐ‪ ,‬ﺗﻮﰱ ﺳﻨﺔ ‪1307‬ﻫـ ‪1889 /‬ﻡ ‪ ,‬ﺍﻧﻈـﺮ ﺧـﲑ ﺍﻟـﺪﻳﻦ‬ ‫ﺍﻟﺰﺭﻛﻠﻲ ‪ :‬ﺍﻷﻋﻼﻡ ﺝ‪/2‬ﺹ‪.232‬‬ ‫‪ 395‬ﺃﻧﻈﺮ ﺧﲑ ﺍﻟﺪﻳﻦ ﺍﻟﺰﺭﻛﻠﻲ ‪ :‬ﺍﻷﻋﻼﻡ‪ ،‬ﺩﺍﺭ ﺍﻟﻌﻠﻢ ﻟﻠﻤﻼﻳﲔ‪ ،‬ﺝ ‪.232/2‬‬

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‫‪1883‬ﻡ‪ ،‬ﻭ ﻫﻨﺎﻙ ﺍﻟﺘﻘﻰ ﺑﺎﻟﺸﻴﺦ ﳏﻤﺪ ﻋﺒﺪﻩ ﰲ ﻣﻨﻔﺎﻩ ﻓﻘﺎﻣﺖ ﺑﻴﻨﻬﻤﺎ ﺻﺪﺍﻗﺔ ﻭ ﻛﺎﻧﺖ ﳍﺬﻩ ﺍﻟﻔﺘـﺮﺓ‬ ‫ﺍﻟﱵ ﻗﻀﺎﻫﺎ ﰲ ﺑﲑﻭﺕ ﺃﺛﺮ ﻭﺍﺿﺢ ﰲ ﺗﻄﻮﺭ ﺃﻓﻜﺎﺭﻩ ﻣﻦ ﺧﻼﻝ ﺇﻃﻼﻋﻪ ﻋﻦ ﻗﺮﺏ ﻋﻠﻰ ﺍﻟﻜﺘﺐ ﺍﳌﺘﺮﲨﺔ‬ ‫ﺍﻟﱵ ﻛﺎﻧﺖ ﺗﺼﺪﺭﻫﺎ ﺍﻟﻜﻠﻴﺔ ﺍﻟﺴﻮﺭﻳﺔ‪ -‬ﺍﻷﻣﺮﻳﻜﻴﺔ ﻓﻴﻤﺎ ﺑﻌـﺪ‪ -‬ﻭ ﺍﳉﺮﺍﺋـﺪ ﻭ ﺍ‪‬ـﻼﺕ‪ ،‬ﻭ ﻧـﺸﺎﻁ‬ ‫ﺍﳉﻤﻌﻴﺎﺕ ﻭ ﺍﳌﺆﺳﺴﺎﺕ ﺍﻷﺟﻨﺒﻴﺔ ﻭ ﺍﻟﻮﻃﻨﻴﺔ ﺍﳌﻮﺟﻮﺩﺓ ﻫﻨﺎﻙ‪.‬‬ ‫ﻟﻜﻨﻪ ﻋﺎﺩ ﺑﻌﺪ ﺫﻟﻚ ﺑﻔﺘﺮﺓ ﺇﱃ ﻃﺮﺍﺑﻠﺲ ﻭ ﺑﺪﺃ ﻋﻤﻠﻪ ﰲ ﺍﻟﺘﻌﻠﻴﻢ ﻭ ﺍﻟﺘﺄﻟﻴﻒ ﻓﺄﻧﺘﺞ ﻣﺆﻟﻔﺎﺕ ﻋﺪﻳﺪﺓ‬ ‫ﳑﺎ ﳚﻌﻞ ﺍﲰﻪ ﻳﻀﺎﻑ ﺇﱃ ﺍﺑﺮﺯ ﺭﻭﺍﺩ ﺍﻟﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ ﺍﳊﺪﻳﺚ‪ ،‬ﻭ ﻛﺬﻟﻚ ﻛﺎﻥ ﻟﻪ ﻧﺸﺎﻁ ﺻﺤﻔﻲ ﻓﻘﺪ‬ ‫ﳒﺢ ﰲ ﺗﺄﺳﻴﺲ ﺟﺮﻳﺪﺓ ﻃﺮﺍﺑﻠﺲ ﻭ ﻫﻲ ﺃﻭﻝ ﺟﺮﻳﺪﺓ ﺗﺼﺪﺭ ﰲ ﻃﺮﺍﺑﻠﺲ‪ ،‬ﻭﻛﺎﻥ ﳏﺮﺭﺍ ﻓﻴﻬﺎ ﻭﳌـﺪﺓ‬ ‫ﻋﺸﺮ ﺳﻨﻮﺍﺕ ﻣﺎ ﺑﲔ ﻋﺎﻣﻲ )‪1892‬ﻡ ‪1902 -‬ﻡ( ﺃﻣﺪ ﻓﻴﻬﺎ ﻗﺮﺍﺀ ﳎﻠﺘﻪ ﺑﺜﻘﺎﻓﺔ ﺇﺳﻼﻣﻴﺔ ﻭﻣﻌﺎﺻﺮﺓ‪،‬‬ ‫ﻭ ﺭﺑﻄﻬﻢ ﺑﺪﻭﻟﻪ ﺍﳋﻼﻓﺔ ﻭﺍﻫﺘﻢ ﺑﺘﻮﺿﻴﺢ ﺍﻟﺘﺤﺪﻳﺎﺕ ﻭﺧﻄﻂ ﻣﻦ ﻳﺮﻳﺪ ﺍﻟﻨﻴﻞ ﻣﻦ ﺍﻹﺳﻼﻡ ﻭ ﺃﻫﻠـﻪ ﻭ‬ ‫ﺩﻭﻟﺘﻪ‪ ،‬ﻭ ﺗﻌﺘﱪ ﺍﳉﺮﻳﺪ ﺳﻴﺎﺳﻴﺔ ﺇﺻﻼﺣﻴﺔ ﻓﻜﺮﻳﺔ‪ ،‬ﻣﻮﺍﻟﻴﺔ ﻟﻠﺪﻭﻟﺔ ﺍﻟﻌﺜﻤﺎﻧﻴﺔ ﺭﻏﻢ ﺃ‪‬ﺎ ﱂ ﺗﺘﻠـﻖ ﺍﻟـﺪﻋﻢ‬ ‫ﺍﳌﺎﺩﻱ ﻣﻨﻬﺎ ﻷﻥ ﺭﺅﻳﺔ ﺍﻟﺸﻴﺦ ﺍﳉﺴﺮ ﺍﻟﺴﻴﺎﺳﻴﺔ ﻛﺎﻧﺖ ﻣﻨﻄﻠﻘﺔ ﻣﻦ ﺭﺅﻳﺔ ﺷﺮﻋﻴﺔ ﻓﻬﻮ ﻳﺮﻯ ﺃﻥ ﺍﻟﺪﻭﻟـﺔ‬ ‫ﺍﻟﻌﺜﻤﺎﻧﻴﺔ ﺩﻭﻟﺔ ﺧﻼﻓﺔ ﻗﺎﺩﺭﺓ ﻋﻠﻰ ﲪﺎﻳﺔ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺃﻋﺪﺍﺋﻬﻢ ﻭﳚﺐ ﻧﺴﻴﺎﻥ ﺍﳋﻼﻓﺎﺕ ﺍﻟﻔﺮﻋﻴـﺔ ﰲ‬ ‫ﺗﻠﻚ ﺍﳌﺮﺣﻠﺔ ﺍﻟﱵ ﻛﺎﻥ ﻳﺘﻌﺮﺽ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﳌﺨﻄﻄﺎﺕ ﺍﻟﺘﻘﺴﻴﻢ‪ ،‬ﻭﻣﻦ ﺫﻟﻚ ﺃﻧﻪ ﻛﺘﺐ ﻣﻘـﺎﻻﺕ‬ ‫ﻳﺸﺮﺡ ﻓﻴﻬﺎ ﻟﻠﻘﺮﺍﺀ ﺃﳘﻴﺔ ﻣﺸﺮﻭﻉ ﺳﻜﺔ ﺍﳊﺪﻳﺪ ﺍﳊﺠﺎﺯﻳﺔ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟـﺴﻴﺎﺳﻴﺔ ﻭ ﺍﻻﺟﺘﻤﺎﻋﻴـﺔ ﻭ‬ ‫ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﻭ ﺍﻟﺜﻘﺎﻓﻴﺔ‪ ،‬ﻭ ﻓﻮﺍﺋﺪﻫﺎ ﰲ ﺇﻋﻤﺎﻝ ﺗﻘﺎﺭﺏ ﺑﲔ ﺍﻷﻗﺎﻟﻴﻢ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻭﺟﻮﺏ ﺍﻟﺘﱪﻉ ﻟﻌﻤـﻞ‬ ‫ﺳﻜﺔ ﺍﳊﺪﻳﺪ‪ ،‬ﻭ ﻗﺪ ﺑﻠﻎ ﳎﻤﻮﻉ ﻣﺎ ﻛﺘﺒﻪ ﰲ ﺍﳉﺮﻳﺪﺓ ﺃﻧﻪ ﻣﺎ ﻳﺴﺎﻭﻱ ﻋﺸﺮﺓ ﳎﻠﺪﺍﺕ ﻭﻧﺸﺮﺕ ﲢـﺖ‬ ‫ﻋﻨﻮﺍﻥ "ﺭﻳﺎﺽ ﻃﺮﺍﺑﻠﺲ"‪.‬‬ ‫ﻛﺎﻥ ﺣﺴﲔ ﺍﳉﺴﺮ ﻳﺮﻯ ﺃﻥ ﺍﻹﺻﻼﺡ ﺍﻟﺘﺮﺑﻮﻱ ﻭ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻻ ﻳﺘﻢ ﺇﻻ ﺇﺫﺍ ﺃﺩﻣﺞ ﻣﻊ ﺍﳉﺎﻧـﺐ‬ ‫ﺍﳌﺎﺩﻱ ﻭ ﺍﻟﻌﻤﻠﻲ ﻭﻳﺮﻯ ﺃﻳﻀﺎ ﺃﻥ ﺗﻘﺪﻡ ﺍﻷﻣﺔ ﻭﺭﻗﻴﻬﺎ ﻻ ﻳﺘﻢ ﺇﻻ ﺇﺫﺍ ﺃﺧﺬ ﺃﺑﻨﺎﺅﻫﺎ ﺑﺎﻟﺘـﺼﻨﻴﻊ ﻭ ﺑﻨـﺎﺀ‬ ‫ﺍﻗﺘﺼﺎﺩﻫﻢ ﺍﳌﺴﺘﻘﻞ‪ ،‬ﻭ ﺃﻥ ﺗﻐﻠﺐ ﺍﻟﺪﻭﻝ ﺍﻻﺳﺘﻌﻤﺎﺭﻳﺔ ﻧﺎﺗﺞ ﻋﻦ ﺃﻧﻨﺎ ﻻ ﻧﺪﺭﻙ ﻣﺼﺎﳊﻨﺎ ﻭ ﻻ ﻧﻌـﺮﻑ‬ ‫ﺍﻟﻄﺮﻳﻖ ﺍﳌﻮﺻﻞ ﺇﻟﻴﻬﺎ ﻓﻴﺼﻒ ﺫﻟﻚ ﺑﻘﻮﻟﻪ‪":‬ﺃﺻﺒﺢ ﺃﻭﻟﺌﻚ ﺍﻟﻘﻮﻡ –ﻳﻘﺼﺪ ﺍﻟﺪﻭﻝ ﺍﻻﺳﺘﻌﻤﺎﺭﻳﺔ – ﻟﻨـﺎ‬ ‫ﺳﺎﺑﻘﲔ‪ ،‬ﻭ ﺃﺻﺒﺤﻨﺎ ﳍﻢ ﺃﺷﺪ ﳏﺘﺎﺟﲔ‪ ،‬ﺳﻘﻄﺖ ﺻﻨﺎﺋﻌﻨﺎ ﺃﻣﺎﻡ ﺻﻨﺎﺋﻌﻬﻢ ﻭﻛﺴﺪﺕ ﺑـﻀﺎﺋﻌﻨﺎ ﺗﻠﻘـﺎﺀ‬ ‫ﺑﻀﺎﺋﻌﻬﻢ ‪ ,‬ﳓﺘﺎﺟﻬﻢ ﰲ ﺍﻟﻜﺴﻮﺓ ﻭ ﺍﻟﻄﻌﺎﻡ ﻭ ﺍﳊﻠﻴﺔ ﻭ ﺍﻟﻌﻄﻮﺭ ﻭ ﺍﻟﺒﻨﺎﺀ ﻭ ﺍﻟﻀﻴﺎﺀ ﻭ ﺍﳌﺴﻤﺎﺭ ﻭ ﺍﻟﺪﺑﻮﺱ‬ ‫‪396‬‬ ‫ﻭ ﺣﱴ ﻗﻔﻞ ﺍﻟﺪﺍﺭ" ‪.‬‬ ‫ﺃﺷﻬﺮ ﺗﻼﻣﺬﺗﻪ‪:‬‬ ‫ﺗﺘﻠﻤﺬ ﻋﻠﻰ ﻳﺪﻳﻪ ﻛﺜﲑ ﻣﻦ ﻃﻠﺒﺔ ﺑﻼﺩ ﺍﻟﺸﺎﻡ‪ ،‬ﻭﺣﱴ ﺑﻌﺪ ﺇﻏﻼﻕ ﻣﺪﺭﺳﺘﻪ ﺍﺳﺘﻤﺮ ﺍﻟﺸﻴﺦ ﺍﳉﺴﺮ ﰲ‬ ‫ﺇﻋﻄﺎﺀ ﺩﺭﻭﺳﻪ ﺍﳋﺎﺻﺔ ﰲ ﳎﺎﻻﺕ ﻋﻠﻤﻴﺔ ﻋﺪﻳﺪﺓ ﻋﻠﻰ ﻛﺜﲑ ﻣﻦ ﻃﻼﺏ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺳﻨﻜﺘﻔﻲ ﺑﺎﳊـﺪﻳﺚ‬ ‫ﻋﻦ ﺃﺷﻬﺮ ﺗﻼﻣﺬﺗﻪ‪:‬‬

‫‪ 396‬ﺃﻧﻈﺮ ‪ :‬ﺣﺴﲔ ﺍﳉﺴﺮ‪ ،‬ﺭﻳﺎﺽ ﻃﺮﺍﺑﻠﺲ ﺍﻟﺸﺎﻡ‪ ،‬ﺍ‪‬ﻠﺪ ﺍﻷﻭﻝ ‪.191/1‬‬

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‫ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺭﺷﻴﺪ ﺭﺿﺎ )‪ (1935-1865‬ﻭ ﻗﺪ ﺍﺳﺘﻤﺮﺕ ﺍﻟﻌﻼﻗﺔ ﺑﻴﻨﻬﻤﺎ ﻣﺪﺓ ﺑﻌﺪ ﺗﺘﻠﻤـﺬ‬ ‫ﺭﺿﺎ ﻋﻠﻰ ﻳﺪ ﺍﳉﺴﺮ ﺍﻟﺬﻱ ﻛﺘﺐ ﻟﻪ ﺳﻨﺔ ‪1315‬ﻫـ ﺍﻹﺟﺎﺯﺓ ﰲ ﺍﻟﺘﺪﺭﻳﺲ‪ ،‬ﻭ ﰲ ﻫـﺬﻩ ﺍﻹﺟـﺎﺯﺓ‬ ‫ﻳﺬﻛﺮ ﺍﻟﺸﻴﺦ ﺍﳉﺴﺮ ﺃﻥ ﺗﻠﻤﻴﺬﻩ ﺭﺿﺎ ﻗﺪ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﻋﻨﺪﻩ ﲦﺎﻥ ﺳﻨﻮﺍﺕ ﺗﻠﻘﻰ ﻓﻴﻬﺎ ﺍﳌﻨﻘﻮﻝ ﻭ ﺍﳌﻌﻘﻮﻝ‬ ‫ﻭ ﻳﺴﻤﻲ ﺭﺷﻴﺪ ﺭﺿﺎ ﻫﺬﻩ ﺍﻹﺟﺎﺯﺓ ﻷﳘﻴﺘﻬﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻪ ﺑـ)ﺍﻟﺸﻬﺎﺩﺓ ﺍﻟﻌﺎﳌﻴﺔ( ﻭﺍﻟﱵ ﻫﻲ ﲟﱰﻟﺔ ﺷﻬﺎﺩﺓ‬ ‫‪397‬‬ ‫ﺍﻟﺪﻛﺘﻮﺭﺍﻩ ‪.‬‬ ‫ﻭ ﻳﺸﻴﺪ ﺭﺷﻴﺪ ﺭﺿﺎ ﺑﺸﻴﺨﻪ ﺍﳉﺴﺮ ﺑﻘﻮﻟﻪ‪ " :‬ﻛﺎﻥ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺸﻴﺦ ﺣﺴﲔ ﺍﳉﺴﺮ ﻧﺴﻴﺞ ﻭﺣﺪﻩ ﻣﻦ‬ ‫ﻋﻠﻤﺎﺀ ﺳﻮﺭﻳﺎ ﺍﳉﺎﻣﻌﲔ ﺑﲔ ﻋﻠﻮﻡ ﺍﻟﺸﺮﻉ ﻭ ﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﺣﺎﻟﺔ ﺍﻟﻌﺼﺮ ﻭ ﻟﻮﻻ ﻣﺒﺎﻟﻐﺘـﻪ ﰲ ﻣـﺪﺍﺭﺍﺓ‬ ‫ﺍﳉﺎﻣﺪﻳﻦ ﻣﻦ ﺍﳌﻌﻤﻤﲔ ﻟﻜﺎﻥ ﺛﺎﻟﺚ ﺍﻟﺴﻴﺪ ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﺍﻷﻓﻐﺎﱐ ﻭ ﺍﻟﺸﻴﺦ ﳏﻤـﺪ ﻋﺒـﺪﻩ ﰲ ﺯﻋﺎﻣـﺔ‬ ‫‪398‬‬ ‫ﺍﻹﺻﻼﺡ " ‪ ،‬ﻭﻟﻜﻦ ﻗﺮﺍﺀﺓ ﻛﺘﺎﺑﺎﺕ ﺣﺴﲔ ﺍﳉﺴﺮ ﺗﻈﻬﺮ ﻋﻜﺲ ﺭﺃﻱ ﺭﺷﻴﺪ ﺭﺿـﺎ ﰲ ﺍﻋﺘﺒـﺎﺭﻩ‬ ‫ﻣﺪﺍﺭﻳﺎ "ﻟﻠﺠﺎﻣﺪﻳﻦ ﻣﻦ ﺍﳌﻌﻤﻤﲔ" ﻓﺤﺴﲔ ﺍﳉﺴﺮ ﻳﻨﺎﻗﺶ ﺍﻷﻓﻜﺎﺭ ﺑﻮﺿﻮﺡ ﻭﻋﺒﺎﺭﺓ ﺳﻬﻠﺔ ﻭﺑﺴﻴﻄﺔ ﻏﲑ‬ ‫ﺃﻧﻪ ﰲ ﺭﺩﻩ ﻋﻠﻰ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻷﻓﻜﺎﺭ ﻻ ﻳﺬﻛﺮ ﺃﺻﺤﺎ‪‬ﺎ ﺑﺎﻻﺳﻢ ﺣﻴﺚ ﻳﻈﻬﺮ ﺍﺣﺘﺮﺍﻣﺎ ﻟﻠﺮﺃﻱ ﺍﳌﺨـﺎﻟﻒ‬ ‫ﻭﻻ ﻳﺘﻬﺠﻢ ﰲ ﻧﻘﺪﻩ‪ ،‬ﻭﻟﻌﻞ ﻋﺪﻡ ﺭﻏﺒﺔ ﺍﻟﻜﺜﲑﻳﻦ ﻣﻦ ﺍﻟﻘﺎﺋﻤﲔ ﻋﻠﻰ ﺍﻟﻨﺸﺮ ﻭﺇﺷﺎﻋﺔ ﺍﻷﻓﻜﺎﺭ ﰲ ﻧـﺸﺮ‬ ‫ﻓﻜﺮﻩ ﻭﺗﻘﺪﳝﻬﻢ ﶈﻤﺪ ﻋﺒﺪﻩ ﻭ ﺍﻷﻓﻐﺎﱐ ﻗﺪ ﺃﺷﻬﺮﳘﺎ ﻣﻘﺎﺭﻧﺔ ﺑﺸﻬﺮﺓ ﺍﳉﺴﺮ ﻛﻠﻤﺎ ﺫﻛﺮ ﺍﻹﺻﻼﺡ‪.‬‬ ‫ﻭﻗﺪ ﻛﺎﻥ ﻟﻠﺸﻴﺦ ﺍﳉﺴﺮ ﺗﺄﺛﲑ ﻭ ﺍﺳﻊ ﻋﻠﻰ ﺭﺷﻴﺪ ﺭﺿﺎ ﺍﻟﺬﻱ ﺗﺄﺛﺮ ﺑﺄﺳﺘﺎﺫﻩ ﰲ ﺗﺮﻙ ﺍﳌﻨﺎﻗـﺸﺎﺕ‬ ‫ﺍﻟﻠﻔﻈﻴﺔ ﺃﻭ ﺍﻟﺘﺰﻭﻳﻖ ﺍﻟﻠﻔﻈﻲ ﻭ ﺍﻻﺳﺘﻄﺮﺍﺩ ﰲ ﺍﻟﻜﻼﻡ‪ ،‬ﻭ ﰲ ﺳﻬﻮﻟﺔ ﺍﻟﺒﻴﺎﻥ ﻭ ﺍﻟﻨﻈﺮ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻌـﺼﺮﻳﺔ‬ ‫ﳊﺎﺟﺔ ﺭﺟﺎﻝ ﺍﻟﺪﻋﻮﺓ ﳌﻌﺮﻓﺘﻬﺎ ﻭ ﺗﻮﻇﻴﻔﻬﺎ ﰲ ﺍﳋﻄﺎﺏ ﺍﻹﺳﻼﻣﻲ ﰲ ﺍﻟﺼﺤﺎﻓﺔ ﻭ ﺍﻟﺘﺄﻟﻴﻒ ﻭ ﺍﻟﺘﺮﺑﻴﺔ‪ ،‬ﻭ‬ ‫ﺧﺎﻟﻒ ﺭﺷﻴﺪ ﺭﺿﺎ ﺃﺳﺘﺎﺫﻩ ﰲ ﺃﻣﻮﺭ ﻛﺜﲑﺓ ﻣﻨﻬﺎ‪ :‬ﺍﻟﺘﻬﺠﻢ ﻋﻠﻰ ﺩﻭﻟﺔ ﺍﳋﻼﻓﺔ ﻭﻋﻠﻰ ﺍﻟـﺴﻠﻄﺎﻥ ﻋﺒـﺪ‬ ‫ﺍﳊﻤﻴﺪ ﺍﻟﺜﺎﱐ‪,‬ﻭﺍﻟﺘﻮﺳﻊ ﰲ ﻣﺘﺎﺑﻌﺔ ﺍﻟﺼﻮﻓﻴﺔ‪ ،‬ﻓﻜﺎﻥ ﺭﺷﻴﺪ ﺭﺿﺎ ﻳﻨﻜﺮ ﻋﻠﻰ ﺷﻴﺨﻪ ﺫﻟﻚ ﻓﻴﻘـﻮﻡ ﺑـﺎﻟﺮﺩ‬ ‫ﻋﻠﻰ ﺍﻟﻄﺮﻕ ﺍﻟﺼﻮﻓﻴﺔ ﻭ ﺑﺪﻋﻬﻢ‪ ،‬ﻓﻨﺼﺤﻪ ﺍﳉﺴﺮ ﺑﺎﻟﻜﻒ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻭﻟﻜﻦ ﺭﺷﻴﺪ ﺭﺿـﺎ ﺍﺳـﺘﻤﺮ ﰲ‬ ‫ﻃﺮﻳﻘﻪ ﻭ ﻛﺎﻥ ﻫﺬﺍ ﺳﺒﺒﹰﺎ ﰲ ﺍﻟﻘﻄﻴﻌﺔ ﺑﻴﻨﻬﻤﺎ ﺑﻌﺪ ﻫﺠﺮﺓ ﺭﺷﻴﺪ ﺭﺿﺎ ﺇﱃ ﻣﺼﺮ ﻭ ﻣﻬﺎﲨﺔ ﳎﻠﺔ ﺍﳌﻨـﺎﺭ‬ ‫ﻟﻠﻄﺮﻕ ﺍﻟﺼﻮﻓﻴﺔ‪ ،‬ﻭ ﺭﺩﻫﺎ ﻋﻠﻰ ﺟﺮﻳﺪﺓ ﻃﺮﺍﺑﻠﺲ ﺍﻟﱵ ﻳﺼﺪﺭﻫﺎ ﺍﻟﺸﻴﺦ ﺣﺴﲔ ﺍﳉﺴﺮ ﺭﻏﻢ ﺃﻥ ﺭﺷـﻴﺪ‬ ‫ﺭﺿﺎ ﻗﺪ ﻛﺘﺐ ﰲ ﺟﺮﻳﺪﺓ ﻃﺮﺍﺑﻠﺲ ﻣﻘﺎﻻﺕ ﻗﺒﻞ ﻫﺠﺮﺗﻪ ﺇﱃ ﻣﺼﺮ‪.‬‬ ‫ﻭ ﻣﻊ ﺃﻥ ﺭﺷﻴﺪ ﺭﺿﺎ ﺣﺎﻭﻝ ﺍﻻﻋﺘﺬﺍﺭ ﻷﺳﺘﺎﺫﻩ ﺇﻻ ﺃﻥ ﺍﳋﻼﻑ ﺑﻴﻨﻬﻤﺎ ﱂ ﻳﺰﻝ ﻗﺎﺋﻤﹰﺎ ﺣﱴ ﺗـﻮﰱ‬ ‫ﺍﻟﺸﻴﺦ ﺣﺴﲔ ﺍﳉﺴﺮ‪ ،‬ﻭ ﺑﻌﺪ ﺃﻥ ﺳﺎﻓﺮ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺭﺷﻴﺪ ﺭﺿﺎ ﺇﱃ ﻣﺼﺮ ﻋﺎﻡ ‪ 1897‬ﻭ ﻻﺯﻡ ﺍﻟﺸﻴﺦ‬ ‫ﳏﻤﺪ ﻋﺒﺪﻩ ﺇﱃ ﺃﻥ ﺗﻮﻓﺎﻩ ﺍﷲ‪ ،‬ﻭﺃﺻﺪﺭ ﺟﺮﻳﺪﺗﻪ ﺍﳌﻨﺎﺭ ﺍﻷﺳﺒﻮﻋﻴﺔ ﰒ ﲢﻮﻟﺖ ﺇﱃ ﳎﻠﺔ ﺷﻬﺮﻳﺔ ﰲ ﻋﺎﻣﻬـﺎ‬ ‫ﺍﻟﺜﺎﱐ‪ ،‬ﻭ ﺑﲔ ﺃﻥ ﺍﻟﻐﺮﺽ ﻣﻦ ﺇﻧﺸﺎﺋﻬﺎ ﻫﻮ ﺍﻹﺻﻼﺡ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻭ ﺍﻟﺘﺮﺑﻮﻱ ﻭ ﺳﻜﺖ ﻋـﻦ ﺑﻴـﺎﻥ‬ ‫ﻣﻨﻬﺠﻪ ﰲ ﺍﻹﺻﻼﺡ ﺍﻟﺴﻴﺎﺳﻲ‪ ،‬ﻭ ﱂ ﺗﻈﻬﺮ ﻣﻘﺎﻻﺗﻪ ﺍﻟﺴﻴﺎﺳﺔ ﺇﻻ ﺑﻌﺪ ﻭﻓﺎﺓ ﳏﻤﺪ ﻋﺒﺪﻩ ﻋﺎﻡ ‪ 1905‬ﻡ‪،‬‬ ‫ﻭ "ﺗﻔـﺴﲑ‬ ‫ﻭﻣﻦ ﺃﻫﻢ ﺃﺛﺎﺭ ﺭﺷﻴﺪ ﺭﺿﺎ ﺍﻟﻔﻜﺮﻳﺔ "ﳎﻠﺔ ﺍﳌﻨﺎﺭ" ﺍﻟﱵ ﻃﺒﻌﺖ ﰲ ‪ 34‬ﳎﻠـﺪﺍ‪،‬‬ ‫‪ 397‬ﺍﻧﻈﺮ ﳎﻠﺔ ﺍﳌﻨﺎﺭ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﺍ‪‬ﻠﺪ ‪.161/ 21‬‬ ‫‪ 398‬ﺍﻧﻈﺮ ﺭﺷﻴﺪ ﺭﺿﺎ‪ :‬ﺍﻟﺴﻨﺔ ﻭ ﺍﻟﺸﻴﻌﺔ ﻁ‪ 2‬ﻟﻌﺎﻡ ‪.209/ 2 ،1367‬‬

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‫ﺍﳌﻨﺎﺭ" ﰲ ﺍﺛﲏ ﻋﺸﺮ ﳎﻠﺪﺍ ﻭﱂ ﻳﻜﻤﻠﻪ ﻷﻧﻪ ﺗﻮﰲ‪ ،‬ﻭ "ﺗﺎﺭﻳﺦ ﺍﻷﺳﺘﺎﺫ ﺍﻹﻣﺎﻡ" ﰲ ﺛﻼﺛﺔ ﺃﺟﺰﺍﺀ ﻭ ﻛﺘﺎﺏ‬ ‫ﺐ ﺃﺧﺮﻯ‪.‬‬ ‫"ﺍﳋﻼﻓﺔ ﺃﻭ ﺍﻹﻣﺎﻣﺔ ﺍﻟﻌﻈﻤﻰ" ﻭ ﻛﺘ ‪‬‬ ‫ﻭ ﻣﻦ ﺗﻼﻣﺬﺓ ﺍﻟﺸﻴﺦ ﺍﳉﺴﺮ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺍﳌﻐﺮﰊ )‪ (1956-1867‬ﺍﻟﺬﻱ ﺗﺘﻠﻤﺬ ﻋﻠﻰ ﻳﺪ ﺍﻟﺸﻴﺦ‬ ‫ﰲ ﺍﳌﺪﺭﺳﺔ ﺍﻟﻮﻃﻨﻴﺔ‪ ،‬ﻭﺣﲔ ﻋ‪‬ﻄﻠﺖ ﺳﺎﻓﺮ ﺍﻟﺸﻴﺦ ﺍﳉﺴﺮ ﺇﱃ ﺑﲑﻭﺕ ﻭ ﻋﻤﻞ ﰲ ﺍﳌﺪﺭﺳﺔ ﺍﻟـﺴﻠﻄﺎﻧﻴﺔ‬ ‫ﺣﻴﺚ ﺍﻟﺘﺤﻖ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ‪‬ﺬﻩ ﺍﳌﺪﺭﺳﺔ ﺃﻳﻀﺎ‪ ،‬ﻭ ﺣﲔ ﻋﺎﺩ ﺍﳉﺴﺮ ﺇﱃ ﻃﺮﺍﺑﻠﺲ ﻭ ﺃﺳـﺲ ﺍﳌﺪﺭﺳـﺔ‬ ‫ﺐ ﰲ ﺻﺤﻒ‬ ‫ﺚ ﻛﺘ ‪‬‬ ‫ﺍﻟﺮﺟﺒﻴﺔ ﻋﺎﺩ ﻣﻌﻪ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺛﺎﻧﻴﺔ ﻟﻴﻜﻤﻞ ﻣﻌﻪ ﻃﺮﻳﻖ ﺍﻟﻌﻠﻢ‪ ،‬ﻭ ﻛﺎﻥ ﺻﺤﻔﻴﹰﺎ ﺣﻴ ﹸ‬ ‫ﻭ ﰲ ﻣﻘﺎﻟﺘﻪ ﻛﺎﻥ ﻳﻬﺘﻢ‬ ‫ﻛﺜﲑﺓ ﻣﻨﻬﺎ‪" :‬ﺍﳌﺆﻳﺪ" ﻭﻫﻲ ﻟﺴﺎﻥ ﺍﳊﺮﻛﺔ ﺍﻟﻮﻃﻨﻴﺔ ﰲ ﻣﺼﺮ ﻭ "ﺍﻟﱪﻫﺎﻥ "‪،‬‬ ‫ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺍﳌﻐﺮﰊ ﲟﺎ ﺗﺘﻌﺮﺽ ﻟﻪ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻋﻠﻰ ﻳﺪ ﺃﻋﺪﺍﺋﻬﺎ ﻣﻦ ﺍﻟﱪﻳﻄﺎﻧﻴﲔ ﻭ ﺍﳍﻮﻟﻨـﺪﻳﲔ‪ ،‬ﻭ‬ ‫ﻛﺸﻒ ﻟﻠﻜﺜﲑ ﻣﻦ ﺍﻟﻘﺮﺍﺀ ﻣﺎ ﻗﺎﻣﺖ ﺑﻪ ﻫﻮﻟﻨﺪﺍ ﲡﺎﻩ ﺍﳌﺴﻠﻤﲔ ﲜﺎﻭﺍ ﻭ ﻣﺎ ﺟﺎﻭﺭﻫﺎ ﻣﻦ ﺟﺰﺭ ﺍﳌﺴﻠﻤﲔ ﻭ‬ ‫ﻃﺒﻴﻌﺔ ﺍﻟﺴﻴﺎﺳﺔ ﺍﻟﱵ ﻣﺎﺭﺳﺘﻬﺎ ﺿﺪﻫﻢ ﻭ ﺍﻟﱵ ﺍﺳﺘﻬﺪﻓﺖ ﻋﺰﳍﻢ ﻋﻦ ﻏﲑﻫﻢ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻭ ﻋﻦ ﺍﻟﺪﻭﻟﺔ‬ ‫ﺍﻟﻌﺜﻤﺎﻧﻴﺔ‪.‬‬ ‫ﻛﻤﺎ ﺗﻨﺎﻭﻝ ﻗﻠﻤﻪ ﻣﻮﺿﻮﻉ ﺍﳋﻼﻓﺔ ﻭ ﺃﳘﻴﺘﻬﺎ ﻭ ﺷﺮﻭﻃﻬﺎ ﻭ ﺩﺍﻓﻊ ﻋﻨﻬﺎ ﺑﺎﻋﺘﺒﺎﺭ ﺃ‪‬ﺎ ﺃﺷﺮﻑ ﻭ‬ ‫ﺃﻗﺪﻡ ﻭ ﺃﻟﺰﻡ ﻭﻇﻴﻔﺔ ﺳﻴﺎﺳﻴﺔ ﻋﻠﻴﺎ‪ ،‬ﻣﺪﺍﻓﻌﺎ ﻋﻦ ﺍﳋﻼﻓﺔ ﺍﻟﻌﺜﻤﺎﻧﻴﺔ ﻭ ﺭﺍﺩﺍ ﻋﻠﻰ ﺍﻟﻘﻮﻣﻴﲔ ﺍﻟﻌﺮﺏ ﺍﻟـﺬﻳﻦ‬ ‫ﺍﺳﺘﻐﻠﺘﻬﻢ ﺑﺮﻳﻄﺎﻧﻴﺎ ﰲ ﺗﻠﻚ ﺍﻵﻭﻧﺔ‪ ،‬ﻭ ﻧﺸﺮﺕ ﺑﻴﻨﻬﻢ ﻓﻜﺮﺓ ﺃﻥ ﻣﻨﺼﺐ ﺍﳋﻼﻓﺔ ﻳﻌﻮﺩ ﺑﺎﻟﻨـﺴﺐ ﺇﱃ‬ ‫ﺍﻟﻌﺮﺏ ﺍﻟﻘﺮﺷﻴﲔ‪ ،‬ﻭ ﺃﻥ ﺍﳋﻠﻔﺎﺀ ﺍﻟﻌﺜﻤﺎﻧﻴﲔ ﻏﲑ ﻣﺆﻫﻠﲔ ﳍﺬﺍ ﺍﳌﻨﺼﺐ‪ ،‬ﻭ ﻛﺎﻥ ﻳﺮﻯ ﺃﻧﻪ " ﱂ ﳛﺪﺙ ﺃﻥ‬ ‫ﺣﺎﺭﺑﺖ ﺍﻷﻣﻢ ﺍﻹﺳﻼﻣﻴﺔ ﲟﺜﻞ ﻣﺎ ﺣﺎﺭﺑﺘﻬﻢ ‪‬ﺎ ﺍﻷﻣﺔ ﺍﻹﳒﻠﻴﺰﻳﺔ ﻓﺎﺳﺘﻮﻟﺖ ﻋﻠﻰ ﺑﻼﺩﻫـﻢ ﻭ ﺃﻋﺎﻧـﺖ‬ ‫ﻋﻠﻴﻬﻢ ﻋﺪﻭﻫﻢ ﻭ ﻣﻬﺪﺕ ﺳﺒﻴﻞ ﺍﳌﺸﺎﻛﻞ ﺃﻣﺎﻣﻬﻢ ﻭ ﻃﻌﻨﺖ ﰲ ﺇﺳﻼﻣﻬﻢ ﻭ ﺷﻮﻫﺖ ﲰﻌﺔ ﺭﺟـﺎﻻ‪‬ﻢ‬ ‫"‪ ،399‬ﻭﳌﺆﻟﻔﺎﺗﻪ ﺍﻟﻜﺜﲑﺓ ﻋ‪‬ﲔ ﺭﺋﻴﺴﹰﺎ ﻟﻠﻤﺠﻤﻊ ﺍﻟﻌﻠﻤﻲ ﺑﺪﻣﺸﻖ‪.400‬‬ ‫ﻭﻣﻦ ﺗﻼﻣﻴﺬﻩ ﺃﻳﻀﺎ ﺃﺑﻮ ﺍﻟﻨﻮﺭ ﺍﳌﻮﺯﻭﻥ‪ ،‬ﺃﺣﺪ ﻣﺸﺎﺋﺦ ﲰﺮﻗﻨﺪ ﺍﳌﺸﻬﻮﺭﻳﻦ‪ ،‬ﻭﺗﻌﺮﻑ ﺃﺑﻮ ﺍﻟﻨﻮﺭ ﻋﻠﻰ‬ ‫ﺷﻴﺨﻪ ﺧﻼﻝ ﺇﺣﺪﻯ ﺭﺣﻼﺗﻪ ﳓﻮ ﺍﻟﺪﻳﺎﺭ ﺍﳌﻘﺪﺳﻴﺔ ﻓﻼﺯﻣﻪ ﻭﺃﻗﺎﻡ ﻋﻨﺪﻩ ﻭﺃﺧﺬ ﻋﻨﻪ ﺍﻟﻄﺮﻳﻘﺔ ﺍﳋﻠﻮﺗﻴـﺔ‪،‬‬ ‫ﻭﳌﺎ ﻋﺎﺩ ﺇﱃ ﲰﺮﻗﻨﺪ ﺍﻧﻄﻠﻖ ﻧﺎﺷﺮﺍ ﺗﻌﺎﻟﻴﻢ ﺷﻴﺨﻪ ﻫﻨﺎ ﻣﻘﻴﻤﺎ ﰲ ﻗﺮﻳﺔ "ﺧﺮﻧﺘﻚ" ﺍﻟﻘﺮﻳﺒﺔ ﻣﻦ ﻣﺪﻳﻨﺔ ﲰﺮﻗﻨﺪ‬ ‫ﺑﺎﻟﻘﺮﺏ ﻣﻦ ﺿﺮﻳﺢ ﺍﻹﻣﺎﻡ ﺍﻟﺒﺨﺎﺭﻱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ ،‬ﰒ ﻗﺎﻡ ﺃﺣﺪ ﻣﺮﻳﺪﻱ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺍﻟﻨـﻮﺭ ﺍﳌـﻮﺯﻭﻥ‬ ‫ﻭﺍﲰﻪ ﺣﲑﺍﻥ ﺍﺑﻦ ﺍﻷﺿﻌﻒ ﺍﻟﺒﻨﺠﺎﰊ ﺑﻜﺘﺎﺑﺔ ﻗﺼﺔ ﺇﳝﺎﻧﻪ ﻭﺣﻮﺍﺭﻩ ﻣﻊ ﺷﻴﺨﻪ ﰲ ﲰﺮﻗﻨﺪ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﺸﻴﺦ‬ ‫ﺃﺑﻮ ﺍﻟﻨﻮﺭ ﳝﻠﻲ ﻋﻠﻰ ﺗﻠﻤﻴﺬﻩ ﻣﺎ ﺩﺭﺳﻪ ﰲ ﺍﻟﺮﺳﺎﻟﺔ ﺍﳊﻤﻴﺪﻳﺔ ﻭﺇﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺍﷲ ﻭﺍﻟﺮﺩ ﻋﻠﻰ ﺍﻟﻄﺒﻴﻌـﻴﲔ‬ ‫ﻭﺇﺛﺒﺎﺕ ﺍﻟﻨﺒﻮﺓ ﻋﻦ ﻃﺮﻳﻖ ﺍﳊﻮﺍﺭ ﺑﲔ ﺍﻟﺸﻴﺦ ﻭﺍﻟﺘﻠﻤﻴﺬ‪ ،‬ﻓﻜﺘﺐ ﺣﲑﺍﻥ ﺑﻦ ﺍﻷﺿﻌﻒ ﻛﺘـﺎﺏ "ﻗـﺼﺔ‬ ‫ﺍﻹﳝﺎﻥ" ﺑﺎﻟﻠﻐﺔ ﺍﻟﺘﺮﻛﻴﺔ‪ ،‬ﰒ ﻗﺎﻡ ﺑﺘﺮﲨﺘﻬﺎ ﺍﻟﺸﻴﺦ ﻧﺪﱘ ﺍﳉﺴﺮ )ﺕ ‪1400‬ﻫـ ‪1980 -‬ﻡ(ﺍﺑﻦ ﺍﻟﺸﻴﺦ‬ ‫ﺣﺴﲔ ﺍﳉﺴﺮ ﲢﺖ ﻋﻨﻮﺍﻥ‪ ":‬ﻗﺼﺔ ﺍﻹﳝﺎﻥ ﺑﲔ ﺍﻟﻔﻠﺴﻔﺔ ﻭﺍﻟﻌﻠﻢ ﻭﺍﻟﺪﻳﻦ "‪ ،‬ﻭﻃﺒﻌﺖ ﻋـﺪﺓ ﻃﺒﻌـﺎﺕ‪،‬‬ ‫ﻼ ﻋﻦ ﺟﺮﻳﺪﺓ ﺍﳌﺆﻳﺪ‬ ‫‪ 399‬ﺍﻧﻈﺮ ﺍﲪﺪ ﺍﻟﺸﻮﺍﺑﻜﺔ ‪ :‬ﺣﺮﻛﺔ ﺍﳉﺎﻣﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‪,‬ﻣﻜﺘﺒﺔ ﺍﳌﻨﺎﺭ ﺹ ‪, 83‬ﻁ‪1984 1‬ﻡ‪ ،‬ﻧﻘ ﹰ‬ ‫ﺍﻟﻘﺎﻫﺮﻳﺔ‪.‬‬ ‫‪ 400‬ﺍﻧﻈﺮ ﺑﺎﻟﺘﻔﺼﻴﻞ ﻛﺘﺎﺏ ﺣﺮﻛﺔ ﺍﳉﺎﻣﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻷﲪﺪ ﺍﻟﺸﻮﺍﺑﻜﺔ ﺹ ‪ 87‬ﻭ ﻣﺎ ﺑﻌﺪﻫﺎ‪،‬ﻭ ﺍﻧﻈﺮ ﺍﻟﺰﺭﻛﻠـﻲ‪،‬‬ ‫ﺍﻷﻋﻼﻡ ‪.47 / 4‬‬

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‫ﻭﻳﻘﻊ ﺍﻟﻜﺘﺎﺏ ﰲ ﺣﻮﺍﱄ ‪ 430‬ﺻﻔﺤﺔ ﻣﻦ ﺍﳊﺠﻢ ﺍﻟﻜﺒﲑ ‪ ,‬ﻭﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻳﺬﻛﺮ ﺃﺑـﻮ ﺍﻟﻨـﻮﺭ‬ ‫ﺍﳌﻮﺯﻭﻥ ﺍﻟﺘﺸﺎﺑﻪ ﺑﲔ ﺍﻟﻌﺎﳌﺎﻥ ﺃﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ ﻭ ﺣﺴﲔ ﺍﳉﺴﺮ ﰲ ﺍﻟﻐﺮﺽ ﻣﻦ ﻣﺆﻟﻔﺎ‪‬ﻢ ﺍﻟﻔﻠﺴﻔﻴﺔ ﺍﻟﱵ‬ ‫ﻼ‬ ‫ﺗﺘﻠﺨﺺ ﰲ ﺇﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺍﷲ ﻭ ﻣﺎ ﻳﺘﻔﺮﻉ ﻣﻦ ﺫﻟﻚ ﻣﻦ ﻗﻴﻢ ﻭ ﻣﺒﺎﺩﺉ ‪,‬ﻭﻗﺪ ﺍﺗﻔﻖ ﺍﻟﻌﺎﳌﺎﻥ ﰲ ﺃﻥ ﻛ ﹰ‬ ‫ﻣﻨﻬﻤﺎ ﻭﺿﻊ ﻛﺘﺎﺑﹰﺎ ﻟﻠﺮﺩ ﻋﻠﻰ ﺍﻟﻔﻼﺳﻔﺔ ﰲ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﻭﺟﺪﺍ ﺃ‪‬ﺎ ﲣﺎﻟﻒ ﺍﻟﺪﻳﻦ ‪ ,‬ﻓـﺎﻟﻐﺰﺍﱄ ﻭﺿـﻊ‬ ‫ﻛﺘﺎﺏ "‪‬ﺎﻓﺖ ﺍﻟﻔﻼﺳﻔﺔ" ‪ ,‬ﻭﻭﺿﻊ ﺍﳉﺴﺮ "ﺍﻟﺮﺳﺎﻟﺔ ﺍﳊﻤﻴﺪﻳﺔ" ‪ ,‬ﻭﺍﻟﻌﺎﳌﺎﻥ ﻳﺸﺪﺩﺍﻥ ﺍﻟﻨﻜﲑ ﻋﻠﻰ ﻋﻠﻤﺎﺀ‬ ‫ﺍﻟﺪﻳﻦ ﺍﻟﺬﻳﻦ ﻻ ﻳﻌﺘﺮﻓﻮﻥ ﺑﺎﻟﻌﻠﻢ ‪ ,‬ﻭﻳﻜﻤﻦ ﺍﻟﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ ﰲ ﺃﻣﺮﻳﻦ‪:‬‬ ‫ﺃﻭﻻ‪ :‬ﺇﻥ ﺍﻟﻐﺰﺍﱄ ﺧﺺ ﻛﻼﻣﻪ ﰲ ﺍﻟﺘﻬﺎﻓﺖ ﻋﻠﻰ ﺍﻟﺮﺩ ﻋﻠﻰ ﺑﻌﺾ ﺃﻗﻮﺍﻝ ﺍﻟﻔﻼﺳﻔﺔ ﺍﻹﳍـﻴﲔ ﻭ ﱂ‬ ‫ﻳﺘﻨﺎﻭﻝ ﺭﺃﻱ ﺍﳌﺎﺩﻳﲔ ﺍﻟﻄﺒﻴﻌﻴﲔ ﺍﳌﻨﻜﺮﻳﻦ ﻭﺟﻮﺩ ﺍﷲ ﺗﻌﺎﱃ ‪ ,‬ﻭﻟﻜﻦ ﺍﳉﺴﺮ ﻭﺟﺪ ﺃﻥ ﺍﳌﺬﻫﺐ ﺍﳌـﺎﺩﻱ‬ ‫ﺍﻧﺘﺸﺮ ﰲ ﺍﻟﻘﺮﻥ ﺍﻟﺘﺴﻊ ﻋﺸﺮ ﻓﻜﺎﻥ ﻛﻼﻣﻪ ﰲ ﺍﻟﺮﺳﺎﻟﺔ ﺍﳊﻤﻴﺪﻳﺔ ﻣﻮﺟﻬﹰﺎ ﺇﻟﻴﻬﻢ‪.‬‬ ‫ﺛﺎﻧﻴﹰﺎ‪ :‬ﺇﻥ ﺍﳉﺴﺮ ﻭﺍﺟﻪ ﻧﻈﺮﻳﺔ ﺍﻟﻨﺸﻮﺀ ﻭ ﺍﻻﺭﺗﻘﺎﺀ )ﻧﻈﺮﻳﺔ ﺩﺍﺭﻭﻥ( ﻭ ﻓﻨﺪﻫﺎ ﲟﺎ ﳝﻠﻚ ﻣـﻦ ﻋﻠـﻢ‬ ‫ﺑﺎﻟﻨﺎﺣﻴﺔ ﺍﻟﺸﺮﻋﻴﺔ ﻭ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻌﺼﺮﻳﺔ ﻭ ﻫﺬﻩ ﺍﻵﺭﺍﺀ ﱂ ﺗﻜﻦ ﻣﻮﺟﻮﺩﺓ ﰲ ﻋﺼﺮ ﺍﻟﻐﺰﺍﱄ‪.402‬‬ ‫ﺃﻭﻻﺩﻩ‪:‬‬ ‫‪ -1‬ﳏﻤﺪ ﺍﳉﺴﺮ‪ :‬ﻭﻫﻮ ﻛﺎﺗﺐ ﻭ ﺃﺩﻳﺐ ﻭﺳﻴﺎﺳﻲ ﻭﻟﺪ ﻋﺎﻡ ‪1879‬ﻡ ﰲ ﻃﺮﺍﺑﻠﺲ ﻭ ﺗﻌﻠﻢ ﻋﻠـﻰ‬ ‫ﻳﺪ ﻭﺍﻟﺪﻩ ‪ ,‬ﻭﺗﻮﱃ ﲢﺮﻳﺮ ﺟﺮﻳﺪﺓ ﻃﺮﺍﺑﻠﺲ ﳌﺪﺓ ﲬﺴﺔ ﻋﺸﺮ ﻋﺎﻣﹰﺎ ﻭ ﺍﻧﺘﺨﺐ ﻧﺎﺋﺒﹰﺎ ﻋﻦ ﻃﺮﺍﺑﻠﺲ ﰲ ﳎﻠﺲ‬ ‫ﺍﳌﺒﻌﻮﺛﺎﻥ ﺍﻟﻌﺜﻤﺎﱐ ﺳﻨﺔ ‪1911‬ﻡ ‪ ,‬ﰒ ﻛﺎﻥ ﺭﺋﻴﺲ ﶈﻜﻤﺔ ﺍﻻﺳﺘﺌﻨﺎﻑ ﰲ ﺑﲑﻭﺕ ﺳﻨﺔ ‪1918‬ﻡ ‪ ,‬ﰒ‬ ‫ﺍﻧﺘﻘﻞ ﺇﱃ ﻣﻨﺼﺐ ﺍﻟﻮﺯﺍﺭﺓ ﰒ ﺍﻧﺘﻘﻞ ﺇﱃ ﻣﻨﺼﺐ ﻭﺯﺍﺭﺓ ﺍﻟﺪﺍﺧﻠﻴﺔ ﰒ ﻋﻀﻮﹰﺍ ﰲ ﳎﻠﺲ ﺍﻷﻋﻴﺎﻥ ﰒ ﳎﻠﺲ‬ ‫ﺍﻟﻨﻮﺍﺏ ﰒ ﺭﺋﻴﺴﹰﺎ ‪‬ﻠﺲ ﺍﻟﺸﻴﻮﺥ ﺍﻟﻠﺒﻨﺎﱐ ‪ ,‬ﻭﺣﲔ ﺍﻧﺘﻬﺖ ﻣﺪﺓ ﺭﺋﺎﺳﺔ ﺍﳌﻔﻮﺽ ﺍﻟﺴﺎﻣﻲ ﺍﻟﻔﺮﻧﺴﻲ ﺷﺎﺭﻝ‬ ‫ﺩﺑﺎﺱ ‪ ,‬ﻗﺮﺭ ﺍﻟﻨﻮﺍﺏ ﺍﻧﺘﺨﺎﺏ ﳏﻤﺪ ﺍﳉﺴﺮ ﳌﻨﺼﺐ ﺭﺋﺎﺳﺔ ﺍﳉﻤﻬﻮﺭﻳﺔ ‪ ,‬ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﱂ ﻳﺮﺽ ﻋﻨـﻪ‬ ‫ﺍﳌﻔﻮﺽ ﺍﻟﺴﺎﻣﻲ ﺍﻟﻔﺮﻧﺴﻲ ﻓﺤ ﱠﻞ ﺍ‪‬ﻠﺲ ﻭ ﺃﻟﻐﻰ ﺍﻟﺪﺳﺘﻮﺭ‪ ,‬ﻓﺎﻋﺘﺰﻝ ﳏﻤﺪ ﺍﳉﺴﺮ ﺍﻟﺴﻴﺎﺳﺔ ﻭﺍﻧـﺼﺮﻑ‬ ‫‪403‬‬ ‫ﻟﻠﻌﺒﺎﺩﺓ ‪ ,‬ﺗﻮﰱ ﰲ ﺑﲑﻭﺕ ﻋﺎﻡ ‪1936‬ﻡ ﻭﺩﻓﻦ ﰲ ﻃﺮﺍﺑﻠﺲ ‪.‬‬ ‫‪ - 2‬ﻧﺪﱘ ﺍﳉﺴﺮ‪ :‬ﻣﻔﱴ ﻃﺮﺍﺑﻠﺲ ﻭﻟﺒﻨﺎﻥ ﺍﻟﺸﻤﺎﱄ ‪ ,‬ﺍﺷﺘﻬﺮ ﺑﻐﺰﺍﺭﺓ ﺗﺄﻟﻴﻔﻪ ﻭ ﻋﻠﻤـﻪ ‪ ,‬ﻭ ﺃﻫـﻢ‬ ‫ﻣﺆﻟﻔﺎﺗﻪ‪ :‬ﻗﺼﺔ ﺍﻹﳝﺎﻥ ﻣﺘﺮﲨﺔ ﻋﻦ ﺍﻟﺘﺮﻛﻴﺔ – ﻣﻮﺟﺰ ﰲ ﺍﻟﻔﻠﺴﻔﺔ ﺍﻟﻌﺮﺑﻴﺔ – ﺃﺩﺏ ﺍﳊﻴﺎﺓ ﰲ ﺍﻹﺳﻼﻡ –‬ ‫ﻓﻠﺴﻔﺔ ﺍﳊﺮﻳﺔ ﰲ ﺍﻹﺳﻼﻡ – ﺍﻹﺳﻼﻡ ﰲ ﺍﻟﻌﺎﱂ ﺍﳌﻌﺎﺻﺮ – ﺷﺒﺎﺑﻨﺎ ﺑﲔ ﺍﻹﳝﺎﻥ ﻭ ﺍﻟﺘـﺪﻳﻦ – ﺭﻛـﺎﺋﺰ‬ ‫ﺍﻟﺘﻔﻜﲑ ﺍﻹﺳﻼﻣﻲ – ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ ﻭ ﻣﺘﺸﺎ‪‬ﺎﺗﻪ )ﻭﻫﻮ ﻋﺒﺎﺭﺓ ﻋﻦ ﺗﻔﺴﲑ ﳌﻌﲎ ﺣﻮﺍﱄ ﺃﻟـﻒ ﻛﻠﻤـﺔ‬ ‫‪404‬‬ ‫ﻭﺭﺩﺕ ﰲ ﺍﻟﻘﺮﺁﻥ( ‪ ,‬ﺗﻮﰲ ﻧﺪﱘ ﻋﺎﻡ ‪1400‬ﻫـ ‪1980/‬ﻡ ﰲ ﻃﺮﺍﺑﻠﺲ‬ ‫‪.‬‬ ‫ﺇﺳﻬﺎﻣﻪ ﺍﻟﻔﻜﺮﻱ ﻭ ﺍﻟﺜﻘﺎﰲ‪:‬‬ ‫‪ 401‬ﺍﻧﻈﺮ ﺍﻟﺸﻴﺦ ﻧﺪﱘ ﺍﳉﺴﺮ ‪ :‬ﻗﺼﺔ ﺍﻹﳝﺎﻥ‪ ،‬ﻁ‪ ،1969 ،3‬ﻣﻄﺎﺑﻊ ﺍﳌﻜﺘﺐ ﺍﻹﺳﻼﻣﻲ ﺑﺒﲑﻭﺕ‪ ،‬ﺹ ‪ ،9-5‬ﻭﺍﻧﻈﺮ‬ ‫ﺍﻟﺪﺭﻧﻴﻘﺔ‪ ،‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ ‪ :‬ﺹ ‪.273‬‬ ‫‪ 402‬ﺍﻧﻈﺮ ﰲ ﺍﳌﻘﺎﺭﻧﺔ ﺑﲔ ﺍﻟﻐﺰﺍﱄ ﻭ ﺍﳉﺴﺮ ﰲ ﻗﺼﺔ ﺍﻹﳝﺎﻥ ﻟﻨﺪﱘ ﺍﳉﺴﺮ‪ :‬ﺹ ‪.218-194‬‬ ‫‪ 403‬ﺍﻧﻈﺮ ﺩ‪ .‬ﺩﺭﻧﻴﻘﺔ ‪ :‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ ﺹ ‪ , 237‬ﻭ ﺍﻧﻈﺮ ﺍﻟﺰﺭﻛﻠﻲ ‪ :‬ﺍﻷﻋﻼﻡ ﺝ‪/6‬ﺹ‪.106‬‬ ‫‪ 404‬ﺍﻧﻈﺮ ﺩ‪ .‬ﺩﺭﻧﻴﻘﺔ ‪ :‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ ﺹ ‪.274-273‬‬

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‫ﻛﺎﻥ ﻟﻠﺸﻴﺦ ﺣﺴﲔ ﺍﳉﺴﺮ ﺳﲑﺓ ﻋﻠﻤﻴﺔ ﻭ ﻓﻜﺮﻳﺔ ﺳﺎﻃﻌﺔ ﻭﺧﺼﻮﺻﹰﺎ ﻣﻊ ﺗﻮﺳﻊ ﳎﺎﻝ ﺛﻘﺎﻓﺘـﻪ ﻭ‬ ‫ﻧﺸﺎﻃﻪ ﺍﻟﺬﻱ ﲤﺜﻞ ﰲ‪:‬‬ ‫ﺃﻭ ﹰﻻ‪ :‬ﳎﺎﻝ ﺍﻟﻌﻤﻞ ﺍﻟﺼﺤﻔﻲ‪ :‬ﺍﻟﺬﻱ ﺧﺼﺼﻪ ﻟﻨﺸﺮ ﻣﻔﺎﻫﻴﻤﻪ ﺍﻟﻔﻜﺮﻳـﺔ ﻭ ﺍﻟﺪﻋﻮﻳـﺔ‪ ،‬ﻓﻜﺎﻧـﺖ‬ ‫ﺟﺮﻳﺪﺗﻪ ﻃﺮﺍﺑﻠﺲ ﺍﻟﱵ ﺃﺻﺪﺭﻫﺎ ﳏﻤﺪ ﻛﺎﻣﻞ ﺍﻟﺒﺤﲑﻱ ﻭ ﻋﻬﺪ ﺑﺘﺤﺮﻳﺮﻫﺎ ﺇﱃ ﺍﻟﺸﻴﺦ ﺣﺴﲔ ﺍﳉـﺴﺮ ﻭ‬ ‫ﻛﺎﻧﺖ ﻋﺒﺎﺭﺓ ﻋﻦ ﺟﺮﻳﺪﺓ ﺑﺄﺭﺑﻊ ﺻﻔﺤﺎﺕ ﺗﺼﺪﺭ ﻣﺮﺓ ﰲ ﺍﻷﺳﺒﻮﻉ ﻭ ﻳﺘﻨﺎﻭﻝ ﻣﻘﺎﳍﺎ ﺍﻟﺮﺋﻴﺴﻲ ﺍﻹﺻﻼﺡ‬ ‫ﺍﻟﺪﻳﲏ ﺍﻹﺳﻼﻣﻲ ﻭﻫﻮ ﺑﻘﻠﻢ ﺍﻟﺸﻴﺦ ﺍﳉﺴﺮ ﺍﻟﺬﻱ ﻇﻞ ﻳﻜﺘﺐ ﻫﺬﺍ ﺍﳌﻘﺎﻝ ﺣﱴ ﻭﻓﺎﺗﻪ‪,405‬ﻭ ﻫـﻲ ﺃﻭﻝ‬ ‫ﺟﺮﻳﺪﺓ ﺗﺼﺪﺭ ﰲ ﻃﺮﺍﺑﻠﺲ ﻭ ﻫﻲ ﻣﺪﻳﻨﺔ ﺫﺍﺕ ﺑﻴﺌﺔ ﻋﺮﺑﻴﺔ ﺇﺳﻼﻣﻴﺔ ﺗﻌﺮﺿﺖ ﰲ ﺗﻠﻚ ﺍﻟﻔﺘﺮﺓ ﻛﻐﲑﻫﺎ ﻣﻦ‬ ‫ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻟﻐﺰﻭ ﻓﻜﺮﻱ ﻭ ﺍﻗﺘﺼﺎﺩﻱ ﻭ ﺳﻴﺎﺳﻲ‪ ،‬ﻓﺘﻜﻔﻞ ﺍﻟﺸﻴﺦ ﺑﺘﺜﻘﻴﻒ ﺃﺑﻨﺎﺀ ﺟﻠﺪﺗـﻪ ﺑـﺸﻜﻞ‬ ‫ﻣﺒﺎﺷﺮ ﻭ ﺩﻭﺭﻱ ﻓﻨﺸﺮ ﻓﻴﻬﺎ ﻛﻞ ﺇﻧﺘﺎﺟﻪ ﺍﻟﻔﻜﺮﻱ ﻭ ﺭﺩ ﻋﻠﻰ ﻛﻞ ﺁﺭﺍﺀ ﻫﺪﻡ ﺍﻹﺳﻼﻡ ﻭ ﺩﻭﻟﺔ ﺍﳋﻼﻓﺔ ﻭ‬ ‫ﳌﺪﺓ ﻋﺸﺮ ﺳﻨﻮﺍﺕ‪.‬‬ ‫ﺛﺎﻧﻴﹰﺎ‪ :‬ﺍﻟﺘﺮﺑﻴﺔ ﻭ ﺍﻟﺘﻌﻠﻴﻢ‪ :‬ﻣﺎﺭﺱ ﻫﺬﻩ ﺍﳌﻬﻨﺔ ﺍﻟﱵ ﻋﺎﺵ ﳍﺎ ﻃﻮﺍﻝ ﺣﻴﺎﺗﻪ ﰲ ﻣﺪﻳﻨﺘﻪ ﻃﺮﺍﺑﻠﺲ ﻭ ﻛﺎﻧﺖ‬ ‫ﻟﻪ ﲡﺮﺑﺔ ﺭﺍﺋﺪﺓ ﻓﺮﻳﺪﺓ ﻣﻦ ﻧﻮﻋﻬﺎ ﰲ ﺫﻟﻚ ﺍﻟﺰﻣﺎﻥ ﻭ ﺍﳌﻜﺎﻥ ﻏﲑ ﺃ‪‬ﺎ ﱂ ﺗﺴﺘﻤﺮ ﻃﻮﻳﻼ ﻟﻈﺮﻭﻑ ﺧﺎﺭﺟﺔ‬ ‫ﻋﻦ ﺇﺭﺍﺩﺓ ﺻﺎﺣﺒﻬﺎ‪ ،‬ﺇﻻ ﺍﻧﻪ ﺍﺳﺘﻤﺮ ﰲ ﺇﻟﻘﺎﺀ ﺍﻟﺪﺭﻭﺱ ﻋﻠﻰ ﻋﺪﻳﺪ ﻣﻦ ﺍﻟﻄﻠﺒـﺔ ﻭ ﻣـﻨﺢ ﺍﻟـﺸﻬﺎﺩﺍﺕ‬ ‫)ﺍﻹﺟﺎﺯﺍﺕ( ﳍﻢ ﻭﻣﻨﻬﻢ ﻣﻦ ﺍﺷﺘﻬﺮ ﻓﻴﻤﺎ ﺑﻌﺪ ﻭﺻﺎﺭ ﳍﻢ ﺷﺄﻥ ﰲ ﺑﻼﺩﻫﻢ‪.‬‬ ‫ﺛﺎﻟﺜﹰﺎ‪ :‬ﺍﻟﺘﺄﻟﻴﻒ ﻭ ﺍﻟﻜﺘﺎﺑﺔ‪ :‬ﻭ ﻗﺪ ﺧﻂ ﺍﻟﺸﻴﺦ ﺍﳉﺴﺮﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻟﻜﺘﺐ ﻣﻨﻬﺎ‪:‬‬ ‫ﺍﻟﺮﺳﺎﻟﺔ ﺍﳊﻤﻴﺪﻳﺔ ﰲ ﺣﻘﻴﻘﺔ ﺍﻟﺪﻳﺎﻧﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺣﻘﻴﺔ ﺍﻟﺸﺮﻳﻌﺔ ﺍﶈﻤﺪﻳﺔ ﻃﺒﻌـﺖ ﻋـﺎﻡ‪1306‬‬ ‫ﻫـ‪ 1888/‬ﻡ‪ ،‬ﻭ ﻃﺒﻌﺖ ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻋﺎﻡ ‪1352‬ﻫـ ‪1923 /‬ﻡ‪.‬‬ ‫ﺍﳊﺼﻮﻥ ﺍﳊﻤﻴﺪﻳﺔ ﻟﻠﻤﺤﺎﻓﻈﺔ ﻋﻠﻰ ﺍﻟﻌﻘﺎﺋﺪ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬ ‫ﻭﻛﺘﺎﺏ ﻧﺸﺮ ﻋﻠﻰ ﺣﻠﻘﺎﺕ ﲢﺖ ﻋﻨﻮﺍﻥ‪ ":‬ﺗﺮﺑﻴﺔ ﺍﻷﻃﻔﺎﻝ ﺳﻌﺎﺩﺓ ﺍﻟﻨﺴﺎﺀ ﻭ ﺍﻟﺮﺟـﺎﻝ ﻭ ﻋﻤـﻮﻡ‬ ‫ﺍﻟﺸﻌﺐ ﰲ ﺍﳌﺂﻝ"‪ :‬ﻭ ﻳﻌﺮﺽ ﻓﻴﻪ ﺍﻟﻄﺮﻕ ﺍﻟﻌﻤﻠﻴﺔ ﰲ ﺗﺮﺑﻴﺔ ﺍﻷﻃﻔﺎﻝ ﺍﻟﱵ ﻳﻌﺘﱪﻫﺎ ﻣﻊ ﺍﻟﺘﻌﻠﻴﻢ ﺃﺳﺎﺳـﲔ‬ ‫ﻟﻨﻬﻀﺔ ﺍﻷﻣﺔ‪ ،‬ﻭ ﻳﻔﺴﺮ ﺗﻘﺪﻡ ﺍﻟﻐﺮﺏ ﻋﻠﻰ ﻫﺬﻳﻦ ﺍﻷﺳﺎﺳﲔ )ﺍﻟﺘﺮﺑﻴﺔ ﻭ ﺍﻟﺘﻌﻠﻴﻢ(‪ ،‬ﻭ ﺭﺃﻯ ﺃﻥ ﺍﻻﺳﺘﻔﺎﺩﺓ‬ ‫ﻣﻦ ﺍﻟﻐﺮﺑﻴﲔ ﰲ ﺗﻘﺪﻣﻬﻢ ﺃﻣﺮ ﻻﺑﺪ ﻣﻨﻪ ﻭﻟﻜﻦ ﻣﻊ ﺍﻟﺘﻤﺴﻚ ﺑﺎﻟﺪﻳﻦ ﻭ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬ ‫ﻭﻣﻦ ﺍﺷﻬﺮ ﻛﺘﺒﻪ ﺑﺼﻮﺭﺓ ﻋﺎﻣﺔ ﻛﻤﺎ ﺭﺗﺒﻬﺎ ﺍﺑﻨﻪ ﺍﻟﺸﻴﺦ ﻧﺪﱘ ﺍﳉﺴﺮ ﻣﻔﱵ ﻃﺮﺍﺑﻠﺲ‪:‬‬ ‫ﺍﻟﻌﻠﻮﻡ ﺍﳊﻜﻤﻴﺔ ﰲ ﻧﻈﺮ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ – ﻫﺪﻳﺔ ﺍﻷﻟﺒﺎﺏ ﰲ ﺟﻮﺍﻫﺮ ﺍﻵﺩﺍﺏ – ﻣﻬﺬﺏ ﺍﻟﺪﻳﻦ‬ ‫– ﺗﺮﺑﻴﺔ ﺍﳌﺼﻮﻧﺔ – ﻋﻠﻢ ﺗﺮﺑﻴﺔ ﺍﻷﻃﻔﺎﻝ – ﺗﻌﺪﺩ ﺍﻟﺰﻭﺟﺎﺕ – ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ ﻭ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻨﺼﺮﺍﻧﻴﺔ‬ ‫ﻭ ﺍﳌﻨﺎﻇﺮﺓ ﺑﻴﻨﻬﻤﺎ ﺑﺎﻻﺳﺘﺪﻻﻝ ﰲ ﻛﺘﺒﻬﻤﺎ – ﺍﻟﻘﺮﺍﻥ ﺍﻟﻜﺮﱘ ﻭ ﻋﺼﻤﺔ ﺍﻷﻧﺒﻴﺎﺀ – ﺫﺧـﲑﺓ ﺍﳌﻌـﺎﺩ ﰲ‬ ‫ﻓﻀﺎﺋﻞ ﺍﳉﻬﺎﺩ – ﺭﺳﺎﻟﺔ ﰲ ﺁﺩﺍﺏ ﺍﻟﺒﺤﺚ ﻭ ﺍﳌﻨﺎﻇﺮﺓ – ﺭﺳﺎﻟﺔ ﰲ ﺻﺪﻗﺔ ﺍﻟﻔﻄﺮ – ﺍﻟﺘﻮﻓﲑ ﻭ ﺍﻻﻗﺘﺼﺎﺩ‬ ‫– ﺣﻜﻤﺔ ﺍﻟﺸﻌﺮ – ﻛﻠﻤﺎﺕ ﻟﻐﻮﻳﺔ – ﺍﻷﺩﺑﻴﺎﺕ – ﳐﺘﺎﺭﺍﺕ ﻃﺮﺍﺑﻠﺲ – ﳎﻤﻮﻋﺔ ﺧﻄﺐ ﻣﻨﱪﻳـﺔ –‬ ‫ﳎﻤﻮﻋﺔ ﺃﺷﻌﺎﺭ )ﻭﻫﻲ ﻣﺎ ﻧﻈﻤﻪ ﰲ ﺣﻴﺎﺗﻪ ﰲ ﻣﻮﺿﻮﻋﺎﺕ ﺃﺧﻼﻗﻴﺔ ﻭ ﺣﻜﻤﺔ ﻭ ﻏﺰﻟﻴﺔ ﻭﺗﻮﺍﺭﻳﺦ ﻭ ‪‬ﻨﺌﺔ‬ ‫‪ 14‬ﺍﻧﻈﺮ ﺩ‪ .‬ﺩﺭﻧﻴﻘﺔ ‪ :‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ ﺹ ‪.293‬‬

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‫ﻭ ﻫﻲ ﺣﻮﺍﱄ ‪ 13850‬ﺑﻴﺘﹰﺎ( – ﺇﺷﺎﺭﺍﺕ ﺍﻟﻄﺎﻋﺔ ﰲ ﺣﻜﻢ ﺻﻼﺓ ﺍﳉﻤﺎﻋﺔ – ﻧﺰﻫﺔ ﺍﻟﻔﻜﺮ ﰲ ﻣﻨﺎﻗﺐ‬ ‫ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﳉﺴﺮ )ﻭﻗﺪ ﺫﻛﺮ ﻓﻴﻪ ﺳﲑﺓ ﻭﺍﻟﺪﻩ ﻣﻌﺪﺩﹰﺍ ﻣﻨﺎﻗﺒﻪ( – ﺭﻳﺎﺽ ﻃـﺮﺍﺑﻠﺲ ﺍﻟـﺸﺎﻡ )ﻭﻫـﻲ‬ ‫ﻣﻘﺎﻻﺕ ﻛﺎﻥ ﻳﻜﺘﺒﻬﺎ ﳉﺮﻳﺪﺓ ﻃﺮﺍﺑﻠﺲ ﻗﺪ ﺑﻠﻐﺖ ﳎﻠﺪﺍﺕ ﻭﻛﻠﻬﺎ ﺑﻠﻴﻐﺔ ﺍﻟﻌﺒـﺎﺭﺓ ﻏﺰﻳـﺮﺓ ﺍﳌـﺎﺩﺓ( –‬ ‫ﺍﻟﻜﻮﺍﻛﺐ ﺍﻟﺪﺭﻳﺔ ﰲ ﺍﻟﻔﻨﻮﻥ ﺍﻷﺩﺑﻴﺔ )ﻭﻫﻮ ﺃﺭﻭﻉ ﻣﺎ ﻛﺘﺐ ﻭ ﺃﻟﻒ ﰲ ﺍﻷﺩﺏ ﺍﻟﻌﺮﰊ( – ﺍﻟﺒﺪﺭ ﺍﻟﺘﻤﺎﻡ‬ ‫‪406‬‬ ‫ﰲ ﻣﻮﻟﺪ ﺧﲑ ﺍﻷﻧﺎﻡ )ﰲ ﺍﻟﺴﲑﺓ ﺍﻟﻨﺒﻮﻳﺔ(‪ .‬ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺍﻟﺮﺳﺎﻟﺔ ﺍﳊﻤﻴﺪﻳﺔ ‪ ,‬ﻭ ﺍﳊﺼﻮﻥ ﺍﳊﻤﻴﺪﻳﺔ‪.‬‬ ‫ﻛﺘﺎﺏ ﺍﻟﺮﺳﺎﻟﺔ ﺍﳊﻤﻴﺪﻳﺔ‪:‬‬ ‫ﲰﻰ ﺣﺴﲔ ﺍﳉﺴﺮ ﺃﺷﻬﺮ ﻛﺘﺎﺑﻴﻪ ﺑﺎﻟﺮﺳﺎﻟﺔ ﺍﳊﻤﻴﺪﻳﺔ ﻭﺍﳊﺼﻮﻥ ﺍﳊﻤﻴﺪﻳﺔ ﻧﺴﺒﺔ ﺇﱃ ﺍﻟﺴﻠﻄﺎﻥ ﻋﺒﺪ‬ ‫ﺍﳊﻤﻴﺪ ﺍﻟﺬﻱ ﺣﻜﻢ ﻣﺎ ﺑﲔ ‪1909-1876‬ﻡ ﻭﺃﺣﺪ ﺃﻛﺜﺮ ﺍﳋﻠﻔﺎﺀ ﺍﳌﺴﻠﻤﲔ ﺗﻨـﺎﻭ ﹰﻻ ﰲ ﻛﺘﺎﺑـﺎﺕ‬ ‫ﺍﻷﻋﺪﺍﺀ ﻭﺍﻷﺻﺪﻗﺎﺀ‪ ،‬ﻭﻟﻜﻦ ﻧﺴﺒﺔ ﻛﺘﺎﰊ ﺍﳉﺴﺮ ﺇﱃ ﺍﻟﺴﻠﻄﺎﻥ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﻟﻴﺲ ﻷﻧﻪ ﻳﺘﺰﻟﻒ ﻟﻠﺤـﺎﻛﻢ‬ ‫ﺣﻴﺚ ﱂ ﻳﻜﻦ ﻳﻮﻣﺎ ﻣﻦ ﺍﻷﻳﺎﻡ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻟﺴﻠﻄﺎﻥ ﻓﻘﺪ ﻛﺎﻥ ﻳﻜﺘﺐ ﻫﺬﺍ ﻣﻦ ﻗﺒﻴﻞ ﺗﺄﺩﻳﺔ ﻭﺍﺟﺐ ﺩﻳﲏ‬ ‫ﲡﺎﻩ ﺩﻭﻟﺔ ﺍﳋﻼﻓﺔ ﻣﺜﻠﻪ ﻣﺜﻞ ﻛﺜﲑ ﻣﻦ ﻋﻠﻤﺎﺀ ﻭ ﻣﻔﻜﺮﻳﻦ ﺍﻹﺳﻼﻡ ﰲ ﺃﳓﺎﺀ ﺍﳌﻌﻤﻮﺭﺓ ﺃﻣﺜـﺎﻝ ﺍﻟـﺸﻌﺮﺍﺀ‬ ‫ﻭﺍﻟﺪﻋﺎﺓ ﰲ ﺍﳍﻨﺪ ﻭﺇﻓﺮﻳﻘﻴﺎ ﻭﺟﺰﺭ ﻣﺎﻟﻴﺰﻳﺎ ﻭ ﺇﻧﺪﻭﻧﻴﺴﻴﺎ ﺑﻞ ﻭ ﺍﻟﺼﲔ ﳑﻦ ﺃﻫﺪﻭﺍ ﻛﺘﺎﺑﺎ‪‬ﻢ ﻟﺪﻭﻟﺔ ﺍﳋﻼﻓﺔ‬ ‫ﻛﻤﺎ ﲰﻮﺍ ﺃﲰﺎﺀ ﻣﺴﺎﺟﺪﻫﻢ ﻭ ﺷﻮﺍﺭﻋﻬﻢ ﻭ ﺻﺤﻔﻬﻢ ﺑﺎﺳﻢ ﺍﳋﻠﻴﻔﺔ ﺣﺒﹰﺎ ﻟﻠﺪﻭﻟﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺍﺣﺘﺮﺍﻣـﹰﺎ‬ ‫ﻭﺗﻘﺪﻳﺮﹰﺍ ‪407‬‬

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‫ﺍﻛﺘﺴﺐ ﻛﺘﺎﺏ ﺍﻟﺮﺳﺎﻟﺔ ﺍﳊﻤﻴﺪﻳﺔ ﺷﻬﺮﺓ ﻭﺍﺳﻌﺔ ﻣﻨ ﹸﺬ ﺻﺪﻭﺭﻩ ﻋﺎﻡ ‪1888‬ﻡ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‬ ‫ﺑﻌﺪ ﺃﻥ ﺗﺮﺟﻢ ﺇﱃ ﺍﻟﻠﻐﺎﺕ ﺍﻟﺘﺮﻛﻴﺔ‪ ،‬ﻭ ﺍﻷﻭﺭﺩﻳﺔ‪ ،‬ﻭ ﻃﺒﻌﺖ ﻃﺒﻌﺔ ﰲ ﻣﺪﻳﻨﺔ ﻗـﺎﺯﺍﻥ ﰲ ﺗﺘﺎﺭﺳـﺘﺎﻥ ﰲ‬ ‫ﺭﻭﺳﻴﺎ ﺍﻵﻥ‪ ،‬ﻭ ﺍﻧﺘﺸﺮﺕ ﺍﻟﺮﺳﺎﻟﺔ ﰲ ﺑﻠﺪﺍﻥ ﺁﺳﻴﻮﻳﺔ ﻛﺜﲑﺓ‪ ،‬ﻭ ﻗﺪ ﻗﻀﻰ ﺍﳌﺆﻟﻒ ﺳـﻨﻮﺍﺕ ﻋﺪﻳـﺪﺓ ﰲ‬ ‫ﺇﻋﺪﺍﺩ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﻭﻧﻘﻞ ﺃﺣﺪ ﺗﻼﻣﻴﺬﻩ ﻋﻨﻪ ﻗﻮﻟﻪ‪":‬ﺇﱐ ﺍﺣﺐ ﺃﻥ ﺃﺅﻟﻒ ﻛﺘﺎﺑﺎ ﰲ ﺍﻟﺘﻄﺒﻴﻖ ﻭ ﺃﺑﲔ ﻣـﺎ‬ ‫ﺛﺒﺖ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﶈﻤﺪﻳﺔ ﻭ ﻣﺎ ﻳﻌﺎﺭﺿﻪ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻌﺼﺮﻳﺔ ﺍﳊﺪﻳﺜﺔ‪..‬ﻭﺇﺫﺍ ﰎ ﱄ ﺗﺄﻟﻴﻒ ﻫﺬﺍ ﺍﻟﻜﺘـﺎﺏ‬ ‫ﻓﻼ ﺃﺑﺎﱄ ﺑﻌﺪﻩ ﻣﻮﺕ ﺃﻭ ﺣﻴﺎﺓ "‪ ،‬ﳑﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺗﺄﻟﻴﻒ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻛﺎﻥ ﻣﻦ ﺍﳌﻬﻤﺎﺕ ﺍﻟﻌﻠﻤﻴـﺔ‬ ‫ﺍﻷﻭﱃ ﰲ ﺣﻴﺎﺗﻪ‪.‬‬ ‫ﻭﻗﺪ ﺧﻂ ﺭﺳﺎﻟﺘﻪ ﻫﺬﻩ ﰲ ﻇﺮﻭﻑ ﺻﻌﺒﺔ‪ ،‬ﻓﻠﻢ ﺗﻜﻦ ﻃﺮﺍﺑﻠﺲ ﻣﺜﻞ ﻣﺪﻥ ﺑﻼﺩ ﺍﻟﺸﺎﻡ ﺍﻷﺧـﺮﻯ ﻭ‬ ‫ﻣﺼﺮ ﺍﻟﱵ ﺗﻌﺪ ﻣﺮﻛﺰﹰﺍ ﺛﻘﺎﻓﻴﹰﺎ ﺣﻴﻮﻳﹰﺎ ﻳﺸﻬ ‪‬ﺪ ﻣﻨﺎﻗﺸﺎﺕ ﻭ ﺳﺠﺎﻻﺕ‪ ،‬ﻏﲑ ﺃﻥ ﺍﻟﺸﻴﺦ ﲤﻜﻦ ﺑﺄﻥ ﳛـﺼﻞ‬ ‫ﻋﻠﻰ ﻛﺘﺐ ﻭ ﻣﺆﻟﻔﺎﺕ ﻭ ﺻﺤﻒ ﻋﺮﺑﻴﺔ ﻣﺘﺮﲨﺔ ﺻﺪﺭﺕ ﰲ ﺃﻣﺎﻛﻦ ﺃﺧﺮﻯ ﺳﻬﻠﺖ ﻟﻪ ﺍﻻﻃﻼﻉ ﻋﻠﻰ‬ ‫ﻣﺎ ﻳﺪﻭﺭ ﰲ ﺍﻟﻌﺎﱂ‪ .‬ﻭﺍﻷﻣﺮ ﺍﻵﺧﺮ ﺃﻥ ﺍﳊﻜﻮﻣﺔ ﺍﻟﻌﺜﻤﺎﻧﻴﺔ ﻛﺎﻧﺖ ﲤﻨﻊ ﻃﺒﻊ ﺍﻟﻜﺘﺐ ﺇﻻ ﺑﻌﺪ ﻣﻮﺍﻓﻘﺔ ﳎﻠﺲ‬ ‫ﺍﻟﺘﺪﻗﻴﻖ ﰲ ﺍﳌﺆﻟﻔﺎﺕ‪.‬ﺃﻣﺎ ﺍﻟﺮﺳﺎﺋﻞ ﻓﻘﺪ ﺃﻧﻴﻂ ﺃﻣﺮﻫﺎ ﺇﱃ ﳎﻠﺲ ﺍﳌﻌﺎﺭﻑ ﰲ ﺑﲑﻭﺕ ‪ ,‬ﻭﻗﺪ ﺃﺷﺎﺭ ﻋﻠﻴـﻪ‬ ‫ﺃﻓﺮﺍﺩ ﻫﺬﺍ ﺍ‪‬ﻠﺲ ﺃﻥ ﻳﺬﻛﺮ ﻛﻠﻤﺔ ﺭﺳﺎﻟﺔ ﺑﺪ ﹰﻻ ﻣﻦ ﻛﺘﺎﺏ ﻓﻘﺪ ﻛﺎﻥ ﻣﺴﻤﻮﺣﹰﺎ ﳍﻢ ﺍﻟﺘﺮﺧﻴﺺ ﺑﻄﺒـﻊ‬ ‫ﺍﻟﺮﺳﺎﺋﻞ ﻓﻘﻂ ﻻﺧﺘﺼﺎﺭ ﺍﻟﻮﻗﺖ ﻭﺍﻟﺘﻌﺠﻴﻞ ﺑﻨﺸﺮﻫﺎ‪ ،‬ﻭﺍﻟﺒﻌﺪ ﻋﻦ ﺍﻟﺮﻭﺗﲔ ﺍﻹﺩﺍﺭﻱ‪،‬‬ ‫‪ 406‬ﺍﻧﻈﺮ ﺩ‪.‬ﺩﺭﻧﻴﻘﺔ ‪ :‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ ﺹ‪270‬‬ ‫‪ 407‬ﺍﻧﻈﺮ ﺍﻟﻌﻼﻣﺔ ﻋﺒﺪ ﺍﳊﻲ ﺍﳊﺴﲏ ‪ :‬ﻧﺰﻫﺔ ﺍﳋﻮﺍﻃﺮ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﻣﻦ ﻃﺒﻌﺔ ﻛﺮﺍﺗﺸﻲ‪ ،‬ﰲ ﺻﻔﺤﺎﺕ ﻛﺜﲑﺓ ﻣﻨﻪ‪.‬‬

‫ﺇﳝﺎﻥ ﳏﻤﺪ ﻋﺒﺎﺱ ‪225 -‬‬

‫ﻭﻳﺘﺄﻟﻒ ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﲬﺴﺔ ﺃﻗﺴﺎﻡ ﺭﺋﻴﺴﻴﺔ ﻫﻲ‪:‬‬ ‫ ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ‪ :‬ﺑﲔ ﻓﻴﻪ ﺳﺒﺐ ﺗﺄﻟﻴﻒ ﺍﻟﺮﺳﺎﻟﺔ ﻭ ﺳﺒﺐ ﺗﺴﻤﻴﺘﻬﺎ ﺑﺎﳊﻤﻴﺪﻳﺔ‪ ،‬ﻭ ﻧﺎﻗﺶ ﺣﻘﻴﻘـﺔ‬‫ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭ ﺛﺒﻮﺕ ﻧﺒﻮﺓ ﺍﻟﺮﺳﻮﻝ ﻭ ﺭﺳﺎﻟﺘﻪ ﻭ ﺃ‪‬ﺎ ﻣﻜﻤﻠﺔ ﻟﻠﺮﺳﺎﻻﺕ ﺍﻷﺧﺮﻯ‪.‬‬ ‫ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ‪ :‬ﺑﻴﺎﻥ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻣﻦ ﻋﺒﺎﺩﺍﺕ ﻭ ﻣﻌﺎﻣﻼﺕ‪ ،‬ﺃﻗﺴﺎﻣﻬﺎ ﻭ ﺿﺮﻭﺭ‪‬ﺎ ﻭ ﺃﺳﺮﺍﺭﻫﺎ‪،‬‬ ‫ﻭ ﺗﻠﺒﻴﺘﻬﺎ ﳊﺎﺟﺎﺕ ﺍﻟﺒﺸﺮﻳﺔ ﻭ ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﻵﺭﺍﺀ ﺍﳌﺨﺎﻟﻔﺔ ﻟﻪ‪.‬‬

‫‪ -‬ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﻟﻔﺮﻕ "ﺍﳌﺨﺎﻟﻔﺔ" ﻭ ﺍﳊﺮﻛﺎﺕ ﺍﳍﺪﺍﻣﺔ ﺍﳉﺎﻫﻠﺔ ﺑﺎﻹﺳﻼﻡ‪.‬‬

‫ﺍﻟﻘﺴﻢ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺼﺮﺍﻉ ﺍﻟﻔﻜﺮﻱ ﰲ ﺃﻭﺭﺑﺎ ﺑﲔ ﺍﻟﺪﻳﻦ ﻭ ﺍﻟﻌﻠﻢ ﻭ ﺍﻟﻔﻠﺴﻔﺔ ﺍﻟﻮﺿﻌﻴﺔ‪ ،‬ﻭﺍﻟﱵ ﺍﺳﺘﺒﺪﻟﺖ‬ ‫ﺍﳋﺎﻟﻖ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺑﺎﻹﻧﺴﺎﻥ ﻭ ﺍﻟﻌﻠﻢ ﺑﺎﻟﻮﺣﻲ‪ ،‬ﻭ ﺍﻷﻟﻮﻫﻴﺔ ﺑﺎﻹﻧﺴﺎﻧﻴﺔ‪ (humanism‬ﻭﻫﻲ ﺗﻴﺎﺭ ﻓﻜﺮﻱ‬ ‫ﳚﺪ ﻟﻪ ﻣﺆﻳﺪﻳﻦ ﺣﱴ ﺍﻵﻥ ﻭﺍﻟﺬﻱ ﻳﻄﺮﺡ ﺍﻵﻥ ﺑﺎﺳﻢ ﺍﻟﻌﻮﳌﺔ‪.‬‬

‫ ﺍﻟﻘﺴﻢ ﺍﳋﺎﻣﺲ‪:‬ﺗﻔﻨﻴﺪ ﺍﳍﺠﻤﺔ ﺍﻟﻐﺮﺑﻴﺔ ﻋﻠﻰ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺍﺧﺘﻴﺎﺭ ﻗﻀﺎﻳﺎ ﺭﺋﻴﺴﻴﺔ ﻛﺎﻧﺖ‬‫ﻣﺪﺍﺭ ﺍﻟﺼﺮﺍﻉ ﺑﲔ ﺍﻟﻌﻠﻤﺎﻧﻴﲔ ﻭ ﺍﻹﺳﻼﻡ ﻣﺜﻞ‪ :‬ﻗﻀﻴﺔ ﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ ‪ ,‬ﻭ ﺇﻧﻜﺎﺭ‬ ‫ﺍﳌﻌﺠﺰﺍﺕ ‪,‬ﻭ ﺇﻧﻜﺎﺭ ﺍﳉﻬﺎﺩ ‪ ,‬ﻭﻣﻌﺎﻣﻠﺔ ﺃﻫﻞ ﺍﻟﺬﻣﺔ ‪ -‬ﺍﻻﻗﻠﻴﺎﺕ ‪ -‬ﻭﻣﻔﻬﻮﻡ ﺳﺪ ﺑﺎﺏ‬ ‫ﺍﳉﻬﺎﺩ‪.408‬‬

‫ﰒ ﻭﺿﻊ ﻣﻼﺣﻈﺎﺕ ﻋﺎﻣﺔ ﳚﺐ ﻣﺮﺍﻋﺎ‪‬ﺎ ﻟﻜﻞ ﻣﻦ ﻳﻄﺎﻟﻊ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻭ ﺷﺮﺡ ﻣﻘـﺼﺪﻩ ﻣـﻦ‬ ‫ﻛﺘﺎﺑﺔ ﺍﻟﺮﺳﺎﻟﺔ ﻓﻴﻘﻮﻝ‪" :‬ﺇﱐ ﲢﺮﻳﺖ ﺍﻟﺼﻮﺍﺏ ﻗﺪﺭ ﺟﻬﺪﻱ ﻭ ﻃﺎﻗﱵ ﻭ ﻣﺎ ﻛﺎﻥ ﺣﻘﹰﺎ ﻓﺒﺘﻮﻓﻴﻖ ﺍﷲ ﺇﻟﻴـﻪ‬ ‫ﻫﺪﻳﺖ ﻭ ﺑﱪﻛﺔ ﺭﺳﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ ﺍﻟﺬﻱ ﻛﻨﺖ ﻣﻦ ﺑﻌﺾ ﻣﻦ ﺧﺪﻡ ﺷﺮﻳﻌﺘﻪ ﺍﳌﻄﻬﺮﺓ ﻭ ﻣﺎ‬ ‫ﻛﺎﻥ ﺧﻄﺄ ﻓﻤﻦ ﻗﺼﻮﺭ ﻓﻬﻤﻲ ﻭ ﻗﻠﺔ ﻋﻠﻤﻲ"‪.‬‬ ‫ﻭﻗﺪ ﺫﻛﺮ ﰲ ‪‬ﺎﻳﺔ ﺍﻟﻜﺘﺎﺏ ﻣﻨﻬﺠﻪ ﰲ ﺗﻨﺎﻭﻝ ﻗﻀﺎﻳﺎ ﺍﻟﻌﻘﻴﺪﺓ ﺣﻴﺚ ﻳﺆﻣﻦ ﲟـﺬﻫﺐ ﺍﻟـﺴﻠﻒ ﰲ‬ ‫ﺍﻻﻋﺘﻘﺎﺩ ﻭ ﻳﺜﺒﺖ ﻣﺎ ﺍﺛﺒﺖ ﺍﷲ ﻟﻨﻔﺴﻪ ﻭ ﻫﻮ ﻗﻮﻝ ﺍﻟﺴﻠﻒ‪ ،‬ﻭ ﻟﻜﻨﻪ ﻳﺘﺒ ‪‬ﻊ ﻋﻨﺪ ﳎﺎﺩﻟـﺔ ﺍﳌـﺸﻜﻜﲔ ﻭ‬ ‫ﺍﳌﺎﺩﻳﲔ ﻣﻨﻬﺞ ﺍﳋﻠﻒ ﻓﻴﺄﺧ ﹸﺬ ﺑﺎﻟﺘﺄﻭﻳﻞ ﲟﺎ ﻻ ﻳﺼﻄﺪﻡ ﻣﻊ ﺍﻻﻋﺘﻘﺎﺩ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭ ﻫﻲ ﻣﻨﻬﺠﻴﺔ ﻣﻌﺘﺪ‪‬ﻟـﺔ‬ ‫ﺺ ﻣﻨﻬﺠﻪ ﻫـﺬﺍ ﰲ ﻛﺘﺎﺑـﻪ‬ ‫ﲡﻤﻊ ﺑﲔ ﺍﻋﺘﻘﺎﺩ ﺍﻟﺴﻠﻒ ﻭﺑﲔ ﻃﺮﻳﻘﺔ ﺍﳋﻠﻒ ﰲ ﺍﶈﺎﺟﺠﺔ‪ ،‬ﻭ ﻳﻠﺨ ‪‬‬ ‫ﺍﻟﺮﺳﺎﻟﺔ ﺍﳊﻤﻴﺪﻳﺔ ﺑﻘﻮﻟﻪ‪ ":‬ﺇﱐ ﺍﻋﺘﻘﺪ ﲜﻤﻴﻊ ﻣﺎ ﺟﺎﺀ ﺑﻪ ﺳﻴﺪﻧﺎ ﻭ ﻣﻮﻻﻧﺎ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳـﻠﻢ‬ ‫ﺍﻋﺘﻘﺎ ‪‬ﺩ ﺟﺎﺯﻣﺎﹰ‪ ،‬ﻭ ﲟﺎ ﻳﻮﺍﻓﻖ ﻣﻌﺘﻘﺪ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻭ ﺍﻟﺘﺎﺑﻌﲔ ﻟﻪ ﺑﺈﺣﺴﺎﻥ ﻃﺒﻖ ﻣـﺬﻫﺐ‬ ‫ﺺ ﺟﺎﺀ ﻣﻨﻬﺎ ﻫﻮ ﺣ ‪‬ﻖ ﻻ ﳜﺎﻟﻒ ﺍﻟﻌﻘـﻞ ﺍﻟـﺼﺤﻴﺢ ﻭ ﻻ‬ ‫ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭ ﺍﳉﻤﺎﻋﺔ‪ ،‬ﻭ ﺃﻋﺘﻘﺪ ﺃﻥ ﻛﻞ ﻧ ﹴ‬ ‫ﻳﺴﺘﻠﺰ ‪‬ﻡ ﳏﺎﻻ ﻭ ﺃﺅﻣﻦ ﺑﻪ ﻋﻠﻰ ﻣﺎ ﺍﺭﺍﺩ ﺍﷲ ﺗﻌﺎﱃ ﻣﻨﻪ‪ ،‬ﻭ ﺃﻓﻮﺽ ﻋﻠﻢ ﺗﻌﻴﲔ ﻣﻌﲎ ﺍﳌﺘﺸﺎﺑﻪ ﺇﻟﻴﻪ ﺗﻌﺎﱃ ‪ ,‬ﻭ‬ ‫ﻟﻜﲏ ﻋﻨﺪ ﺍﻟﻮﻗﻮﻑ ﶈﺎﺟﺠﺔ ﺍﳌﻌﺘﺮﺿﲔ ﻋﻠﻰ ﺷﻲﺀ ﻣﻦ ﺗﻠﻚ ﺍﻟﻨﺼﻮﺹ ﺃﻫﻢ ﺍﳌﻌﺘﻘﺪﻳﻦ ﻣﻨﻬﺎ ﺧﻼﻑ ﻣﺎ‬ ‫ﺗﻔﻴﺪﻩ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‪ ،‬ﺃﺟﺮﻱ ﻋﻠﻰ ﻃﺮﻳﻘﺔ ﺍﳋﻠﻒ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﰲ ﺍﻟﺘﺄﻭﻳﻞ ﻟﻠﻨﺼﻮﺹ ﺍﻟﱵ ﳜـﺎﻟﻒ‬ ‫‪ 408‬ﺍﻧﻈﺮ ﺩ‪ .‬ﺩﺭﻧﻴﻘﺔ ‪ :‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ ﺹ‪.270‬‬

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‫ﻇﺎﻫﺮﻫﺎ ﺍﻟﻌﻘﻞ ﲟﺎ ﳛﺼﻞ ﺑﻪ ﺍﻟﺘﻮﻓﻴﻖ ﺑﻴﻨﻬﺎ ﻭ ﺑﲔ ﺍﻟﻌﻘﻞ‪...‬ﻭﺫﻟﻚ ﻹﻗﻨﺎﻉ ﺍﳋﺼﻢ ﻭ ﺃﺣﺎﺟﻪ ﺑﺄﻧﻪ ﳝﻜﻦ‬ ‫ﻟﻪ ﻓﻬﻢ ﺍﻟﻨﺺ ‪‬ﺬﺍ ﺍﻟﺘﺄﻭﻳﻞ ﻭ ﺗﺮﻙ ﺍﳌﺨﺎﻟﻔﺔ ﺍﳌﻬﻠﻜﺔ "‪.‬‬ ‫ﻭ ﻳﺒﲔ ﻣﻨﻬﺠﻪ ﰲ ﺗﺄﻟﻴﻒ ﻛﺘﺎﺑﻪ ﺍﻟﺮﺳﺎﻟﺔ ﺍﳊﻤﻴﺪﻳﺔ ﻟﺘﺴﻬﻴﻞ ﻓﻬﻢ ﺍﳋﻄـﺎﺏ ﺍﳌﻮﺟـﻪ ﺇﱃ ﻋﻤـﻮﻡ‬ ‫ﺍﳌﺴﻠﻤﲔ ﻭﺍﳌﺜﻘﻔﲔ ﻭ ﻏﲑﻫﻢ‪ ،‬ﲟﻨﻬ ﹴﺞ ﻣﻌﺘﺪ ﹴﻝ ﻻ ﻳﺘﻌﺼ ‪‬‬ ‫ﺐ ﺑﻪ ﰲ ﺍﻟﻌﺮﺽ ﻭ ﺇﳕﺎ ﺍﻟﻘﺼﺪ ﺇﻓﻬﺎﻡ ﺍﻟﻨـﺎﺱ‬ ‫ﻭ ﺇﺛﺒﺎﺕ ﺍﳊﻘﻴﻘﺔ ﻣﻊ ﻣﺮﺍﻋﺎﺓ ﻟﻮﺍﻗﻊ ﺍﳌﺴﻠﻤﲔ ﺍﻟﺬﻳﻦ ﺳﻘﻄﻮﺍ‬ ‫ﺑﺎﻟﻄﺮﻳﻘﺔ ﺍﻟﱵ ﺗﻨﺎﺳﺒﻬﻢ ﻟﺪﻓﻊ ﺍﻟﺸﺒﻬﺔ‬ ‫ﺿﺤﻴﺔ ﻟﻠﻐﺰﻭ ﺍﻟﻔﻜﺮﻱ ﻭ ﺍﳌﻨﻬﺞ ﺍﻟﻐﺮﰊ ﰲ ﺗﻨﺎﻭﻝ ﻋﻼﻗﺔ ﺍﻹﻧﺴﺎﻥ ﺑﺎﻟﻜﻮﻥ ﻭ ﺍﳊﻴﺎﺓ ﻭﻳﻘﻮﻝ ﻋﻦ ﺫﻟﻚ‪":‬‬ ‫ﰒ ﺇﱐ ﰲ ﻫﺬﺍ ﺍﻟﺮﺳﺎﻟﺔ – ﺍﳊﻤﻴﺪﻳﺔ – ﻗﺪ ﺍﻟﺘﺰﻣﺖ ﰲ ﲢﺮﻳﺮﻫﺎ ﻃﺮﻳﻘﺔ ﺗﻨﺎﺳﺐ ﺇﻓﻬﺎﻡ ﺍﻟﻌﻮﺍﻡ ﻋﻠﻰ ﻗـﺪﺭ‬ ‫ﻅ ﻋﺎﻣﻴﺔ ﻟﺘـﺴﻬﻴﻞ ﺍﻟﻔﻬـﻢ ﻭ‬ ‫ﺍﻹﻣﻜﺎﻥ ﺣﱴ ﺃﱐ ﻛﻨﺖ ﺃﻛﺮﺭ ﺑﻌﺾ ﻋﺒﺎﺭﺍﺕ‪ ،‬ﻭ ﺃﺳﺘﻌﻤﻞ ﺑﻌﺾ ﺃﻟﻔﺎ ‪‬‬ ‫ﺗﻮﺿﻴﺢ ﺍﳌﻘﺎﻡ "‪ ،‬ﻭﻗﺪ ﻛﺎﻓﺄﻩ ﺍﻟﺴﻠﻄﺎﻥ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺑﺮﺗﺒﺔ ﻋﻠﻤﻴﺔ ﻭﻭﺳﺎﻡ‪ ،‬ﻭ ﺃﺭﺳﻞ ﰲ ﻃﻠﺒﻪ ﺇﱃ ﺍﺳﺘﻨﺒﻮﻝ‬ ‫ﻟﻴﻜﻮﻥ ﺃﺣﺪ ﺷﻴﻮﺧﻬﺎ ﻓﺄﻗﺎﻡ ﺑﺎﺳﺘﻨﺒﻮﻝ ﺑﻀﻌﺔ ﺍﺷﻬﺮ ﻟﻜﻨﻪ ﺍﻋﺘﺬﺭ ﻋﻦ ﺍﻟﺒﻘﺎﺀ ﻃﻮﻳﻼ ﰲ ﻋﺎﺻﻤﺔ ﺍﳋﻼﻓﺔ ﻭ‬ ‫ﺭﺟﻊ ﺇﱃ ﻣﺪﻳﻨﺔ ﻃﺮﺍﺑﻠﺲ ‪.409‬‬ ‫ﻭﳑﺎ ﻳﻘﺎﻝ ﻋﻦ ﺭﺳﺎﻟﺘﻪ ﺍﳊﻤﻴﺪﻳﺔ ﺃﻥ ﺃﺳﻠﻮﺑﻪ ﻗﺪ ﲤﻴﺰ ﺑﺎﻟﺪﻗﺔ ﻣﻊ ﺳـﻬﻮﻟﺔ ﺍﻟﻌﺒـﺎﺭﺓ ﺩﻭﻥ ﺗﻄﻮﻳـﻞ‬ ‫ﻭﺍﻟﺪﺧﻮﻝ ﰲ ﺍﺧﺘﻼﻑ ﺍﻟﻔﻘﻬﺎﺀ ﻭﺍﳌﻔﺴﺮﻳﻦ ﻭﺍﻟﻌﻠﻤﺎﺀ ﻭ ﲡﻨﺐ ﺍﳌﻨﺎﻗـﺸﺎﺕ ﺍﻟﻠﻔﻈﻴـﺔ ﻭ ﺍﺳـﺘﻄﺮﺍﺩﺍﺕ‬ ‫ﻼ ﻟﻠﻘﺮﺍﺀ‪ ،‬ﻓﺎﳍـﺪﻑ‬ ‫ﺍﳊﻮﺍﺷﻲ ﻓﻠﻢ ﻳﺬﻛﺮﻫﺎ ﺇﻻ ﻟﻠﻀﺮﻭﺭﺓ‪ ،‬ﻭ ﱂ ﻳﺬﻛﺮ ﺍﳌﺼﺎﺩﺭ ﺍﻟﱵ ﺍﻋﺘﻤﺪ ﻋﻠﻴﻬﺎ ﺗﺴﻬﻴ ﹰ‬ ‫ﻣﻦ ﺍﻟﺮﺳﺎﻟﺔ ﺍﳊﻤﻴﺪﻳﺔ ﻣﻮﺍﺟﻬﺔ ﺍﻟﺘﺤﻮﻻﺕ ﺍﻟﻔﻜﺮﻳﺔ ﻭ ﺭﺻﺪ ﺍﻟﺘﻄﻮﺭﺍﺕ ﺍﻟﻌﻠﻤﻴﺔ ﻭ ﺁﺛﺎﺭﻫﺎ ﺍﻻﻗﺘـﺼﺎﺩﻳﺔ‬ ‫ﻭﺍﻟﺴﻴﺎﺳﻴﺔ ﻭ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭ ﺍﻟﱵ ﺭﺍﻓﻘﻬﺎ ﺍﻟﻐﺰﻭ ﺍﻟﻌﺴﻜﺮﻱ ﻟﻠﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻓﻘﺪ ﻇﻬﺮﺕ ﺃﻳﺪﻟﻮﺟﻴﺎﺕ‬ ‫ﻣﻌﺎﺻﺮﺓ ﻭﻓﻠﺴﻔﺎﺕ ﺇﳊﺎﺩﻳﺔ ﻣﺎﺩﻳﺔ‪ ،‬ﻭﻧﻈﺮﻳﺎﺕ ﰲ ﳐﺘﻠﻒ ﻣﻴﺎﺩﻳﻦ ﺍﻟﻌﻠـﻮﻡ ﺍﻹﻧـﺴﺎﻧﻴﺔ ﻣﺜـﻞ‪ :‬ﻋﻠـﻢ‬ ‫ﺍﻻﺟﺘﻤﺎﻉ‪ ،‬ﻭﻋﻠﻢ ﺍﻟﻨﻔﺲ ﻭﺍﻟﺴﻴﺎﺳﺔ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻟﺒﺤﺘﺔ ﻛﺎﻟﻔﻴﺰﻳﺎﺀ ﻭ ﺍﻷﺣﻴﺎﺀ ﻭ ﺍﻟﻔﻠﻚ‪ ،‬ﻓﻌﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ‬ ‫ﻛﺎﻥ ﻣﻮﻗﻒ ﺍﻟﻌﺎﱂ ﺑﲔ ﻣﺆﻳﺪ ﻭ ﻣﻌﺎﺭﺽ ﲡﺎﻩ ﻧﻈﺮﻳﺔ ﺍﻟﺘﻄﻮﺭ ﺍﻟﺪﺍﺭﻭﻳﻨﻴﺔ‪،‬ﺍﻟﱵ ﻓﺴﺮﺕ ﻋﻠﻰ ﺿﻮﺋﻬﺎ ﻛﻞ‬ ‫ﺍﻟﻌﻠﻮﻡ ﺗﻔﺴﲑﺍ ﻳﻨﻜﺮ ﺍﻟﺜﻮﺍﺑﺖ ﺍﻟﺪﻳﻨﻴﺔ ﻭﻗﺪ ﻛﺘﺐ ﺑﻌﺾ ﻋﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ ﺭﺩﻭﺩﹰﺍ ﺗﻔﻨﺪ ﻫﺬﻩ ﺍﻟﻔﻠـﺴﻔﺎﺕ‬ ‫‪410‬‬ ‫ﻭﺍﻟﻨﻈﺮﻳﺎﺕ ﻛﻌﻠﻤﺎﺀ ﺷﺒﻪ ﺍﻟﻘﺎﺭﺓ ﺍﳍﻨﺪﻳﺔ ﻭ ﻋﻠﻤﺎﺀ ﻣﺼﺮ ﻭﺍﻟﺸﺎﻡ ﻭﺍﻟﻌﺮﺍﻕ ﻭ ﻏﲑﻫﻢ ‪.‬‬ ‫ﻭﻗﺪ ﻭﺻﻒ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺍﳌﺴﺘﺸﺮﻑ ﺷﺎﺭﻟﺲ ﺍﺩﻣﺰ ﰲ ﻛﺘﺎﺑﻪ )ﺍﻹﺳﻼﻡ ﻭ ﺍﻟﺘﺠﺪﻳﺪ( ﻗﻮﻟﻪ‪":‬ﺑﻴﻨﻤﺎ‬ ‫ﻛﺎﻥ ﺍﳌﺆﻟﻒ ﺍﻟﺴﲏ ﻓﻴﻤﺎ ﻣﻀﻰ ﻣﻦ ﺍﻟﺰﻣﺎﻥ ﻻ ﻳﻌﺒﺄ ﺑﺎﻵﺭﺍﺀ ﺍﻟﻌﻠﻤﻴﺔ ‪ ,‬ﻭﻛﺎﻥ ﻳﺮﻯ ﺃﻥ ﻳﻘﺎﻭﻣﻬـﺎ ﲝـﺪ‬ ‫ﺍﻟﺴﻴﻒ‪-‬ﺭﺃﻯ ﺧﺎﻃﺊ ﻓﻼ ﻳﻮﺟﺪ ﺃﺣﺪ ﻋﻠﻤﺎﺀ ﺍﻟﺴﻨﺔ ﻳﻔﻌﻞ ﺫﻟﻚ‪ ,-‬ﻓﺈﻥ ﺍﻟﺸﻴﺦ ﺣﺴﲔ ﺍﳉﺴﺮ ﻻ ﻳـﺮﻯ‬ ‫ﻫﺬﺍ ﺍﻟﺮﺃﻱ ‪ ,‬ﻭﺇﳕﺎ ﺫﻫﺐ ﺇﱃ ﺍﻧﻪ ﻗﺪ ﺍﻧﻘﻀﻰ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻳﺴﺘﻄﻴﻊ ﻓﻴﻪ ﺍﳌﺴﻠﻤﻮﻥ ﺃﻥ ﻳﻐﻔﻠﻮﺍ ﻣﺎ ﻳﻮﺟـﻪ‬ ‫ﺇﱃ ﻋﻘﻴﺪ‪‬ﻢ ﻓﺄﺧﺬ ﻳﺪﻟﻞ ﻋﻠﻰ ﺃﻥ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﳊﻘﺔ ‪ ,‬ﻭ ﺍﳋﻠﻖ ﺍﻟﻘﻮﱘ ‪ ,‬ﻭﺍﻟﻌﻘﻞ ﺍﻟﺴﻠﻴﻢ ﺗﺘﺠﻠﻰ ﺑـﺄﲰﻰ‬ ‫ﻣﻈﺎﻫﺮﻫﺎ ﰲ ﻋﻘﺎﺋﺪ ﺍﻹﺳﻼﻡ ﻭ ﺃﺣﻜﺎﻣﻪ ﻭ ﺍﻧﱪﻯ ﻟﻠﺮﺩ ﻋﻠﻰ ﻣﺎ ﺁﺛﺎﺭﻩ ﻋﻠﻤﺎﺀ ﺍﻟﻐﺮﺏ ﻣﻦ ﺷﺒﻬﺎﺕ ﻛﺜﲑﺓ‬ ‫‪ 409‬ﺍﻧﻈﺮ ﺣﺴﲔ ﺍﳉﺴﺮ ‪ :‬ﺍﻟﺮﺳﺎﻟﺔ ﺍﳊﻤﻴﺪﻳﺔ ﺹ ‪.341-340‬‬ ‫‪ 410‬ﺍﻧﻈﺮ ﻋﺒﺪ ﺍﳊﻲ ﺍﳊﺴﻴﲏ ‪ :‬ﻧﺰﻫﺔ ﺍﳋﺎﻃﺮ ﺝ ‪ ،391-389 /8‬ﻭﺭﺍﺟﻊ ﻳﻮﻧﺲ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟـﺴﺎﻣﺮﺍﺋﻲ ‪ :‬ﺗـﺎﺭﻳﺦ‬ ‫ﻋﻠﻤﺎﺀ ﺑﻐﺪﺍﺩ ﰲ ﺍﻟﻘﺮﻥ ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ ﺍﳍﺠﺮﻱ‪,‬ﻭﺯﺍﺭﺓ ﺍﻷﻭﻗﺎﻑ –ﺑﻐﺪﺍﺩﺹ‪ ،23‬ﻭ ﺍﻧﻈـﺮ ﳏﻤـﺪ ﺣﺎﻣـﺪ ﺍﻟﻨﺎﺻـﺮ ‪:‬‬ ‫ﺍﻟﻌﺼﺮﺍﻧﻴﻮﻥ ﺹ‪.90-84‬‬

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‫ﺗﻘﻮﻡ ﻋﻠﻰ ﺃﺳﺎﺱ ﻓﻠﺴﻔﻲ ﺃﻭ ﻣﺎﺩﻱ ‪,‬ﺑﻞ ﺍﻧﻪ ﻟﻴﺘﻌﺮﺽ ﳌﺬﻫﺐ ﺩﺍﺭﻭﻥ ﻭﻳﺮﻯ ﺃﻥ ﻫﺬﺍ ﺍﳌـﺬﻫﺐ ﻋﻠـﻰ‬ ‫ﺗﻘﺪﻳﺮ ﺻﺤﺘﻪ ﻟﻴﺲ ﻣﻦ ﺷﺄﻧﻪ ﺃﻥ ﻳﺘﻌﺎﺭﺽ ﻣﻊ ﺍﻟﻘﺮﺁﻥ "‪.411‬‬ ‫ﻛﺘﺎﺏ ﺍﳊﺼﻮﻥ ﺍﳊﻤﻴﺪﻳﺔ ﻟﻠﻤﺤﺎﻓﻈﺔ ﻋﻠﻰ ﺍﻟﻌﻘﺎﺋﺪ ﺍﻹﺳﻼﻣﻴﺔ‪:‬‬ ‫ﻭ ﺍﻟﺬﻱ ﰎ ﺗﺄﻟﻴﻔﻪ ﰲ ﻋﺎﻡ ‪1907‬ﻡ ﻋﻨﺪ ﺳﻔﺮ ﺍﻟﺸﻴﺦ ﺍﳉﺴﺮ ﺇﱃ ﺍﻵﺳﺘﺎﻧﺔ ﺣﻴﺚ ﺃﻗـﺎﻡ ‪‬ـﺎ‬

‫ﺗﺴﻌﺔ ﺍﺷﻬﺮ ﺃﳒﺰ ﺧﻼﳍﺎ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪ ,‬ﻭ ﻃﺒﻊ ﰲ ﻣﻄﺒﻌﺔ ﺍﳊﻠﱯ ﺑﺎﻟﻘﺎﻫﺮﺓ ‪ ,‬ﻭﳛﺘﻮﻱ ﻋﻠﻰ ‪194‬‬ ‫ﺻﻔﺤﺔ‪ ،‬ﻳﺘﻨﺎﻭﻝ ﺍﻟﻜﺘﺎﺏ ﺑﻴﺎﻥ ﺣﺎﻟﺔ ﺍﳌﺴﻠﻤﲔ ﻭﻛﻴﻒ ﺩﺧﻠﺖ ﺇﻟﻴﻬﻢ ﻛﺘﺐ ﺍﻟﻔﻼﺳﻔﺔ ﰲ ﺍﻟﻘﺮﻭﻥ‬ ‫ﺍﳍﺠﺮﻳﺔ ﺍﻷﻭﱃ ﻣﺰﻋﺰﻋﺔ ﺇﳝﺎﻥ ﺿﻌﻔﺎﺀ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﰒ ﻗﻴﺎﻡ ﻋﻠﻤﺎﺀ ﺍﻷﻣﺔ ﺑﺮﺩ ﺍﻟﻘﻠﻮﺏ ﺍﻟـﺸﺎﺭﺩﺓ ﺇﱃ‬ ‫ﺇﳝﺎ‪‬ﺎ‪ ،‬ﻭ ﺍﺳﺘﻤﺮ ﻫﺬﺍ ﺍﳊﺎﻝ ﺣﱴ ﻇﻬﺮﺕ ﺍﻟﻔﻠﺴﻔﺔ ﺍﳊﺪﻳﺜﺔ ﻭ ﺍﻧﺘﺸﺮﺕ ﰲ ﺑﻼﺩ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‬ ‫ﻓﺘﺠﺪﺩ ﺍﻻﺣﺘﻴﺎﺝ ﺇﱃ ﺍﺳﺘﺌﻨﺎﻑ ﺍﻟﺮﺩﻭﺩ ﺍﻟﺴﺪﻳﺪﺓ ﻭ ﺗﺄﻟﻴﻒ ﺍﻟﻜﺘﺐ ﰲ ﺣﻔـﻆ ﺍﻹﳝـﺎﻥ ﺍﳌﻔﻴـﺪ‬ ‫ﻣﺘﺤﺪﻳﺎ ﻋﻤﺎ "ﺃﺣﺪﺛﺘﻪ ﺍﻟﻔﻠﺴﻔﺎﺕ ﺍﳊﺪﻳﺜﺔ ﺍﻟﱵ ﻧﻘﻠﺖ ﺇﻟﻴﻨﺎ ﻋﻠﻰ ﻣﺘﻮﻥ ﺍﳌﻄﺒﻮﻋﺎﺕ ﻣـﻦ ﻏﻮﺍﺋـﻞ‬ ‫ﺍﻟﺸﺒﻬﺎﺕ ﺍﻟﱵ ﻗﺪ ﳜﺸﻰ ﻣﻨﻪ ﺯﻳﻎ ﻋﻘﺎﺋﺪ ﺷﺒﺎﻥ ﺿﻌﻔﺎﺀ ﺍﻷﻣﺔ ﻭ ﻭﻗﻮﻋﻬﻢ ﰲ ﺍﻟﻀﻼﻝ "‪.‬‬

‫ﻭ ﻳﺸﺘﻤﻞ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ "ﺍﳌﺨﺘﺼﺮ ﻋﻠﻰ ﺗﻘﺮﻳﺮ ﺍﻟﻌﻘﺎﺋﺪ ﺍﻹﺳﻼﻣﻴﺔ ﺑﱪﺍﻫﻴﻨﻬﺎ ﺍﻟﻌﻘﻠﻴﺔ ﻭﻳﺘﻜﻔﻞ ﺑﺪﻓﻊ‬ ‫ﺗﻠﻚ ﺍﻟﺸﺒﻬﺎﺕ ﺍﻟﱵ ﺃﺣﺪﺛﺖ ﻣﻦ ﺍﻟﻔﻠﺴﻔﺔ ﺍﳉﺪﻳﺪﺓ ﻭ ﺳﻮﺍﻫﺎ ﻣﻦ ﺍﻻﻏﺎﻟﻴﻂ ﺍﳌﻀﺮﺓ ﺑﺎﻟﻌﻘﻴـﺪﺓ‪،"......‬‬ ‫ﻭ ﺛﻼﺙ ﺃﺑﻮﺍﺏ‪ ،‬ﻭﻛﻞ ﺑﺎﺏ ﻣﻨﻬﺎ ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﻓﺼﻮﻝ ﲢﺘﻮﻱ ﻋﻠﻰ‬ ‫ﻭﻳﺘﻜﻮﻥ ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﻣﻘﺪﻣﺔ‬ ‫ﻣﺎ ﲤﺲ ﺍﳊﺎﺟﺔ ﺇﻟﻴﻪ ﻣﻦ ﻣﻬﻤﺎﺕ ﺍﻷﺻﻮﻝ ‪ ,‬ﻭﻋﻠﻰ ﺧﺎﲤﺔ ﺗﺸﻤﻞ ﺑﻴﺎﻥ ﻭﺟﻮﺏ ﺍﳋﻼﻓـﺔ ﰲ ﺍﻟـﺪﻳﻦ‬ ‫ﺍﶈﻤﺪﻱ ﻭ ﻣﺎ ﳍﺎ ﻣﻦ ﺣﻘﻮﻕ ﺍﻟﻄﺎﻋﺔ ﻋﻠﻰ ﻋﻤﻮﻡ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻛﻤﺎ ﻳﻠﻲ‪:‬‬ ‫• ﺍﳌﻘﺪﻣﺔ‪ :‬ﻛﺘﺐ ﻓﻴﻬﺎ ﺗﻌﺮﻳﻒ ﺑﻌﻠﻢ ﺍﻟﺘﻮﺣﻴﺪ ﻭ ﻓﺮﺿﻴﺔ ﺗﻌﻠﻴﻤﻪ ﻋﻠﻰ ﻛﻞ ﻣﻜﻠﻒ ﻣﺴﻠﻢ‪.‬‬ ‫• ﺍﻟﺒﺎﺏ ﺍﻷﻭﻝ‪ :‬ﻭ ﻳﺘﻜﻮﻥ ﻣﻦ ﺳﺖ ﻓﺼﻮﻝ ﻋﺮﻑ ﻓﻴﻬﺎ ﺍﻹﳝﺎﻥ ﻭ ﺻﻔﺎﺗﻪ ﻭ ﺃﺩﻟﺘﻪ ﻭ ﺻﻔﺎﺕ ﺍﷲ‬ ‫ﺗﻌﺎﱃ‪ ،‬ﻭﺑﻴﺎﻥ ﻣﺎﻭﺭﺩ ﰲ ﺍﻟﻨﺼﻮﺹ ﺍﻟﺸﺮﻋﻴﺔ ﳑﺎ ﻳﻮﻫﻢ ﺍﻟﺘﺸﺒﻴﻪ ﻭ ﺍﳌﻤﺎﺛﻠﺔ ﻟﻠﺤﻮﺍﺩﺙ ﻭﻃﺮﻳﻘﺔ‬ ‫ﺗﺄﻭﻳﻠﻪ ﻋﻨﺪ ﺍﳊﺎﺟﺔ‪ ،‬ﻭﺍﻋﺘﻘﺎﺩ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭ ﺍﳉﻤﺎﻋﺔ ﰲ ﺫﻟﻚ ﻭ ﺑﻴﺎﻥ ﻣﺴﺎﺋﻞ ﺃﻫﻞ ﺍﻟﺒـﺪﻉ ﻭ‬ ‫ﺍﻟﺮﺩ ﻋﻠﻴﻬﺎ‪.‬‬ ‫• ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﱐ ﻭ ﻳﺘﻜﻮﻥ ﻣﻦ ﲬﺴﺔ ﻓﺼﻮﻝ‪ :‬ﰲ ﺑﻴﺎﻥ‪ :‬ﺍﻹﳝﺎﻥ ﺑﺎﻟﺮﺳﻞ ﻭ ﺍﻷﻧﺒﻴـﺎﺀ ﻭ ﺷـﺮﺡ‬ ‫ﻭ ﻣﻌﺠﺰﺍﺕ ﺍﻟﺮﺳﻮﻝ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ ,‬ﻭ ﺍﻹﳝﺎﻥ ﺑﺎﳌﻼﺋﻜـﺔ‬ ‫ﻣﻌﺠﺰﺍ‪‬ﻢ ‪,‬‬ ‫ﻭ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻭﺑﺎﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ ﻭ ﳑﺎ ﻳﺸﺘﻤﻞ‬ ‫ﻭﺍﻟﻜﺘﺐ ﺍﳌﱰﻟﺔ ﻋﻠﻰ ﺍﻟﺮﺳﻞ ‪,‬‬ ‫ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﺒﻌﺚ ﻭ ﻣﺎ ﻳﺘﻘﺪﻣﻪ ﻣﻦ ﺃﺣﻮﺍﻝ ﺍﳌﻮﺕ ﻭ ﺍﻟﻘﱪ‪.‬‬ ‫• ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ ﻭ ﻳﺘﻜﻮﻥ ﻣﻦ ﺃﺭﺑﻌﺔ ﻓﺼﻮﻝ ﻭ ﻳﺪﻭﺭ ﺣﻮﻝ ﺭﺩ ﺍﻟﺸﺒﻪ ﻋﻦ ﺍﻟﻨﺼﻮﺹ ﺍﻟـﺸﺮﻋﻴﺔ‬ ‫ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺧﻠﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭ ﺍﻷﺭﺽ ‪ ,‬ﻭ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺷﺆﻭﻥ ﺍﳌﻼﺋﻜﺔ ﻭ ﺍﳉﻦ ‪ ,‬ﻭﺍﻟﻮﺍﺭﺩﺓ ﰲ‬ ‫ﺍﳌﻈﺎﻫﺮ ﻭ ﺍﻷﻣﻮﺭ ﺍﳉﻮﻳﺔ ‪ ,‬ﻭ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺧﻠﻖ ﺁﺩﻡ ﻭ ﻋﻴﺴﻰ ﻭ ﺣﻮﻝ ﺃﻫﻞ ﺍﻟﻜﻬﻒ ﻭ ﻏﲑ‬ ‫ﺫﻟﻚ‪.‬‬ ‫‪ 411‬ﺍﻧﻈﺮ ﻧﺪﱘ ﺍﳉﺴﺮ‪ :‬ﻗﺼﺔ ﺍﻹﳝﺎﻥ ﺹ‪.216-215‬‬

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‫ﺃﻣﺎ ‪‬ﺎﻳﺔ ﺍﻟﻜﺘﺎﺏ ﻓﻜﺎﻧﺖ ﺧﺎﲤﺔ ﲟﺤﺘﻮﻯ ﺳﻴﺎﺳﻲ ﺣﻴﺚ ﺧﺼﺼﻬﺎ ﺍﻟﺸﻴﺦ ﺍﳉﺴﺮ ﻟﻠﺤﺪﻳﺚ ﻋـﻦ‬ ‫ﺟﺪﻟﻴﺔ ﰲ ﺍﻟﺴﻴﺎﺳﻴﺔ ﺍﻟﺸﺮﻋﻴﺔ ﲢﻮﻡ ﺣﻮﻝ ﻭﺟﻮﺏ ﺗﻨﺼﻴﺐ ﺇﻣﺎﻡ ﻳﻘﻮﻡ ﺑﺈﻗﺎﻣﺔ ﺍﳊﺪﻭﺩ ﻭ ﺳﺪ ﺍﻟﺜﻐـﻮﺭ ﻭ‬ ‫ﲡﻬﻴﺰ ﺍﳉﻴﻮﺵ ﻗﺎﺋﻼ‪ " :‬ﻗﺪ ﺃﲨﻌﺖ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﻋﻠﻰ ﻭﺟﻮﺏ ﺗﻨﺼﻴﺐ ﺇﻣﺎﻡ ﺑﻌﺪ ﻭﻓـﺎﺓ‬ ‫ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ‪......‬ﻭ ﻣﺎ ﻳﻨﺒﻐﻲ ﻣﻦ ﻧﺼﺮﺓ ﺍﻹﻣﺎﻡ ﻋﻠﻰ ﺃﻋﺪﺍﺀ ﺍﻟﺪﻳﻦ ﻭ ﺍﳌﻔـﺴﺪﻳﻦ ﻭ‬ ‫ﳏﺒﺘﻪ ﻭ ﻧﺼﺤﻪ ﻭ ﺍﻟﺪﻋﺎﺀ ﻟﻪ ﺑﺎﳋﲑ ﻭ ﺍﻟﺼﻼﺡ ﻭ ﺍﻟﺘﻮﻓﻴﻖ ﻭﺍﻟﺮﺷﺎﺩ‪ ،‬ﻓﺈﻥ ﰲ ﺻﻼﺣﻪ ﺻﻼﺡ ﺍﻷﻣﺔ ﻭﻗﺪ‬ ‫ﻗﺎﻝ ﺑﻌﺾ ﺍﻟﺴﻠﻒ ﻣﺎ ﻣﻌﻨﺎﻩ‪) :‬ﻟﻮ ﺍﻋﺘﻴﻂ ﻣﻦ ﺍﷲ ﺩﻋﻮﺓ ﺻﺎﺩﻗﺔ ﳉﻌﻠﺘﻬﺎ ﰲ ﺍﳋﻠﻴﻔﺔ(‪ , "....‬ﰒ ﻳـﺪﻋﻮ‬ ‫ﻟﻠﺴﻠﻄﺎﻥ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺍﻟﺜﺎﱐ ﻭ ﻳﺬﻛﺮ ﺃﻋﻤﺎﻝ ﺍﻟﺴﻠﻄﺎﻥ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺍﻟﺘﺮﺑﻮﻳﺔ ﻭ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻭ ﺍﻟﺪﻋﻮﻳﺔ‪ ،‬ﻭ‬ ‫ﻗﺪ ﺑﻠﻎ ﺍﻧﺘﺸﺎﺭ ﺍﳊﺼﻮﻥ ﺍﳊﻤﻴﺪﻳﺔ ﻣﺒﻠﻐﺎ ﺃﻥ ﻃﺒﻊ ﻭ ﻭﺯﻉ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﻟﻮﻻﻳـﺎﺕ ﺍﻟﻌﺜﻤﺎﻧﻴـﺔ ﻭ ﻻﺯﺍﻝ‬ ‫‪412‬‬ ‫ﻳ‪‬ﺪﺭﺱ ﰲ ﻣﻌﺎﻫﺪ ﺩﻳﻨﻴﺔ ﺇﺳﻼﻣﻴﺔ ﺛﺎﻧﻮﻳﺔ ﰲ ﺇﻧﺪﻭﻧﻴﺴﻴﺎ ‪.‬‬ ‫ﺩﻭﺭﻩ ﺍﻟﺴﻴﺎﺳﻲ‪:‬‬ ‫ﻋ‪‬ﺮﻑ ﻋﻦ ﺍﻟﺸﻴﺦ ﺍﳉﺴﺮ ﺑﺄﻧﻪ ﻛﺎﻥ ﻣﺆﻳﺪﹰﺍ ﻟﻠﺪﻭﻟﺔ ﺍﻟﻌﺜﻤﺎﻧﻴﺔ ﻛﻤـﺎ ﺍﺗـﻀﺢ ﺫﻟـﻚ ﰲ ﺟﺮﻳﺪﺗـﻪ‬ ‫"ﻃﺮﺍﺑﻠﺲ" ﻭ ﳌﺪﺓ ﻋﺸﺮﺓ ﺃﻋﻮﺍﻡ ﺷﺎﺭﺣﹰﺎ ﻟﻠﻘﺮﺍﺀ ﺃﳘﻴﺔ ﺍﻟﻮﻻﺀ ﻟﺪﻭﻟﺔ ﺍﳋﻼﻓﺔ ﻭ ﺍﳊﻔﺎﻅ ﻋﻠﻴﻬﺎ ﻭ ﺍﻟـﺪﻓﺎﻉ‬ ‫ﻋﻨﻬﺎ ﻷ‪‬ﺎ ﲤﺜﻞ ﺍﻟﺪﻭﻟﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﱵ ﺗﻘﻒ ﺿﺪ ﺃﻋﺪﺍﺋﻬﺎ‪ ،‬ﻭ ﻳﻨﻄﻠﻖ ﻣﻦ ﻣﻮﻗﻔﻪ ﻫﺬﺍ ﻭﻫﻮ‪ :‬ﺍﻟﻮﻻﺀ ﻟﺪﻭﻟﺔ‬ ‫ﺍﳋﻼﻓﺔ ﻭﻣﻦ ﻟﺰﻭﻡ ﻃﺎﻋﺔ ﺍﳋﻠﻴﻔﺔ ﻭﺑﻨﺎﺀ ﻋﻠﻰ ﻣﺒﺪﺃ ﻋﻤﻠﻲ ﻭﺍﻗﻌﻲ ﺗﻌﻴﺸﻪ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺻﺮﺍﻋﻬﺎ ﻣﻊ‬ ‫ﺃﻋﺪﺍﺋﻬﺎ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻳﻐﺰﻭﻥ ﺃﺭﺍﺿﻴﻬﺎ ﻭ ﳜﻄﻄﻮﻥ ﻟﻠﻘﻀﺎﺀ ﻋﻠﻴﻬﺎ ﻣﻦ ﺃﺟﻞ ﺗﻘﺴﻴﻢ ﺃﻣﻼﻛﻬﺎ ﺑﻴﻨـﻬﻢ ‪,‬‬ ‫ﻭﻟﺘﻮﻃﻴﺪ ﺍﻟﻮﺣﺪﺓ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﺭﺃﻯ ﺿﺮﻭﺭﺓ ﺭﺑﻂ ﺍﻟﺒﻠﺪﺍﻥ ﺍﻹﺳﻼﻣﻴﺔ ﺑﺒﻌﻀﻬﺎ ﺑﻮﺍﺳـﻄﺔ ﺧﻄـﻮﻁ‬ ‫ﺣﺪﻳﺪﻳﺔ ﻣﻦ ﺍﺟﻞ ﺍﺗﺼﺎﻝ ﺍﻟﺸﻌﻮﺏ ﺍﻹﺳﻼﻣﻴﺔ ﻭ ﺗﻌﺎﺭﻓﻬﺎ‪.‬‬ ‫ﻛﻤﺎ ﺍﻫﺘﻢ ﺑﺎﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻳﺮﻳﺪ ﺍﻟﻨﻴﻞ ﻣﻦ ﺍﻹﺳﻼﻡ ﻭ ﺍﳌﺴﻠﻤﲔ ﻭ ﻗﺪ ﻛﺎﻥ ﳉﺮﻳﺪﺗﻪ ﺩﻭﺭ ﺑـﺎﺭﺯ ﰲ‬ ‫ﺷﺮﺡ ﻣﻘﺎﺻﺪ ﺑﻨﺎﺀ ﺍﻟﺴﻜﺔ ﺍﳊﺪﻳﺪﻳﺔ ﺍﳊﺠﺎﺯﻳﺔ ﻭ ﻓﻮﺍﺋﺪﻫﺎ ﻭ ﺿﺮﻭﺭﺓ ﻭﺣﺪﺓ ﺍﳌﺴﻠﻤﲔ ﻟﺼﺪ ﻋﺪﻭﻫﻢ ﻭ‬ ‫‪413‬‬ ‫ﺍﻟﺮﺩ ﻋﻠﻰ ﻛﻞ ﻣﻦ ﻳﻌﺘﺪﻱ ﻋﻠﻴﻬﺎ ‪.‬‬ ‫ﻭﻛﺎﻥ ﻳﺮﻯ ﺿﺮﻭﺭﺓ ﺇﺻﻼﺡ ﻭﻻﻳﺔ ﺍﳊﺠﺎﺯ ﺟﻌﻞ ﺇﺩﺍﺭ‪‬ﺎ ﻣﻨﻈﻤﺔ ﻛﺒﻘﻴﺔ ﺍﻟﻮﻻﻳﺎﺕ ﻭ ﻳـﺘﻢ ﺫﻟـﻚ‬ ‫ﺑﺘﺤﻀﲑ ﺍﻟﻘﺒﺎﺋﻞ ﺍﳌﺘﻮﺍﺟﺪﺓ ﰲ ﺗﻠﻚ ﺍﳌﻨﻄﻘﺔ ﻭ ﺿﺮﻭﺭﺓ ﺍﻫﺘﻤﺎﻡ ﺍﻟﺪﻭﻟﺔ ﺑﺎﻟﻘﻀﺎﺀ ﻋﻠﻰ ﺍﳋﺮﺍﻓﺎﺕ ﻭ ﺍﻟﺒﺪﻉ‪،‬‬ ‫ﻭﺫﻟﻚ ﻛﻠﻪ ﻛﺎﻥ ﻧﺎﺑﻌﺎ ﻣﻦ ﻣﻮﺍﺯﻧﺘﻪ ﺍﻟﺴﻴﺎﺳﻴﺔ ﺍﻟﺸﺮﻋﻴﺔ ﺑﲔ ﺍﳌﺼﺎﱀ ﻭﺍﳌﻔﺎﺳﺪ‪ :‬ﻓﺘﺄﻳﻴﺪ ﺍﻟﺪﻭﻟﺔ ﺍﻟﻌﺜﻤﺎﻧﻴـﺔ‬ ‫ﺍﻹﺳﻼﻣﻴﺔ ﻣﻊ ﻭﺟﻮﺩ ﺑﻌﺾ ﺍﻷﺧﻄﺎﺀ ﺍﻟﲏ ﲢﺘﺎﺝ ﺇﱃ ﺇﺻﻼﺡ ﻭﻃﺮﺡ ﻣﺸﺮﻭﻋﺎﺕ ﰲ ﺫﻟـﻚ ﳌﻮﺍﺟﻬـﺔ‬ ‫ﺍﻟﺘﺤﺪﻳﺎﺕ ﻣﺼﻠﺤﺔ ﺷﺮﻋﻴﺔ ﻛﱪﻯ‪ ،‬ﻭﻣﻬﺎﲨﺘﻬﺎ ﺑﺎﺳﻢ ﺍﻹﺻﻼﺡ ﻭﰲ ﺗﻠﻚ ﺍﻟﻈﺮﻭﻑ ﺍﻟﺪﻭﻟﻴـﺔ ﺇﻋﺎﻧـﺔ‬ ‫ﻣﺒﺎﺷﺮﺓ ﺃﻭ ﻏﲑ ﻣﺒﺎﺷﺮﺓ ﻟﻸﻋﺪﺍﺀ ﺍﳌﺘﺮﺑﺼﲔ ﳍﺪﻣﻬﺎ ﻭﺍﻗﺘﺴﺎﻣﻬﺎ ﺑﻴﻨﻬﻢ ﻣﻔﺴﺪﺓ ﻛﱪﻯ ﻭﻫﺬﺍ ﺍﻟﺬﻱ ﺣﺼﻞ‬ ‫ﻭﺗﻔﺘﺖ ﺍﻟﺪﻭﻟﺔ ﺍﻟﻮﺍﺣﺪﺓ ﺇﱃ ﺩﻭﻳﻼﺕ ﱂ ﺗﺘﺤﺪ ﺇﱃ ﺍﻵﻥ‪.!!..‬‬ ‫‪ 412‬ﺍﻧﻈﺮ ‪: DR.martin van bruinessen‬ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﰊ ﰲ ﺇﻧﺪﻭﻧﻴﺴﻴﺎ‪،‬ﺗﺮﲨﺔ ﺍﻟﺪﻛﺘﻮﺭ ﻗﺎﺳﻢ ﺍﻟﺴﺎﻣﺮﺍﺋﻲ‪-‬ﺍﻟﺮﻳـﺎﺽ‬ ‫‪1415‬ﻫـ‪1995/‬ﻡ ﻁ‪ 1‬ﺹ‪ 82‬ﻭ ‪.111‬‬ ‫‪ 413‬ﺍﻧﻈﺮ ﺣﺴﲔ ﺍﳉﺴﺮ ‪ :‬ﺍﻟﺮﺳﺎﻟﺔ ﺍﳊﻤﻴﺪﻳﺔ ﺹ ‪ ،44‬ﻭ ﺍﻧﻈﺮ ﺣﺴﲔ ﺍﳉﺴﺮ ‪ :‬ﺍﳊﺼﻮﻥ ﺍﳊﻤﻴﺪﻳـﺔ ﺹ‪ 6 -5‬ﻭ‬ ‫‪.193-192‬‬

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‫ﻗﺎﻟﻮﺍ ﻋﻦ ﺍﻟﺸﻴﺦ ﺣﺴﲔ ﺍﳉﺴﺮ‪:‬‬ ‫• ﻭﺻﻔﻪ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺍﳌﻐﺮﰊ ﺑﺄﻧﻪ‪":‬ﻣﺼﻠﺢ ﺩﻳﲏ ﺩﻗﻴﻖ ﺍﻟﻨﻈﺮ ﻟﻜﻨﻪ ﻣﻊ ﻫﺬﺍ ﺑﻘﻰ ﻃـﻮﻝ ﺣﻴﺎﺗـﻪ‬ ‫ﳏﺎﻓﻈﹰﺎ ﺷﺪﻳﺪ ﺍﳊﺬﺭ"‪.414‬‬ ‫• ﻳﻘﻮﻝ ﻋﻨﻪ ﻓﻬﻤﻲ ﺟﺪﻋﺎﻥ‪ :‬ﺇ"ﻧﻪ ﻷﻣ ‪‬ﺮ ﻣﺆﻛﺪ ﺃﻥ ﻣﻌﻈﻢ ﻣﺜﻘﻔﻲ ﺍﻟﻌﺮﺏ ﻭ ﺍﳌـﺴﻠﻤﲔ ﻗـﺮﺀﻭﺍ‬ ‫ﺍﻟﺮﺳﺎﻟﺔ ﺍﳊﻤﻴﺪﻳﺔ ﻋﻨﺪ ‪‬ﺎﻳﺔ ﺍﻟﻘﺮﻥ ﺍﻟﺘﺎﺳﻊ ﻋﺸﺮ ﻭ ﺃﻭﺍﺋﻞ ﺍﻟﻘﺮﻥ ﺍﳊﺎﱄ‪ -‬ﺍﻟﻌﺸﺮﻳﻦ ‪ -‬ﻓﺘـﺮﻙ‬ ‫ﺫﻟﻚ ﻟﺪﻳﻬﻢ ﰲ ﺃﺣﻴﺎﻥ ﻛﺜﲑﺓ ﺍﻧﻄﺒﺎﻋﺎﺕ ﺇﳚﺎﺑﻴﺔ ﺻﺮﳛﺔ"‪.415‬‬ ‫• ﻭ ﻳﺼﻒ ﺍﳌﺴﺘﺸﺮﻕ ﻫﻨﺮﻱ ﻻﻭﺳﺖ ﻛﺘﺎﺑﻪ ﺍﻟﺮﺳﺎﻟﺔ ﺍﳊﻤﻴﺪﻳﺔ ﺑﻘﻮﻟﻪ‪" :‬ﻭﻫﻲ ﺩﻓﺎﻉ ﻗﻮﻱ ﻋـﻦ‬ ‫ﺍﻹﺳﻼﻡ ﻣﻮﺟﻬﺔ ﺇﱃ ﺍﳋﻠﻴﻔﺔ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺍﻟﺜﺎﱐ ﻭ ﻛﺎﻥ ﺍﻟﺸﻴﺦ ﺍﳉﺴﺮ ﻣﺆﻣﻦ ﺑﺄﻧﻪ ﻟﻴﺲ ﻣـﻦ‬ ‫ﺻﺎﱀ ﺍﳌﺴﻠﻤﲔ ﺃﻥ ﳚﻬﻠﻮﺍ ﺷﻴﺌﹰﺎ ﻋﻦ ﺍﻷﺣﻜﺎﻡ ﺍﻟﱵ ﺗﺼﺪﺭﻫﺎ ﺃﻭﺭﻭﺑـﺎ ﺿـﺪﻫﻢ ﻭ ﺍﻧـﻪ ﰲ‬ ‫ﻣﻘﺪﻭﺭﻫﻢ ﺍﻟﺘﻮﻓﻴﻖ ﺑﲔ ﺍﻹﺳﻼﻡ ﻭ ﺑﲔ ﺍﻷﻓﻜﺎﺭ ﺍﳊﺪﻳﺜﺔ "‪.416‬‬ ‫• ﻭﻳﻘﻮﻝ ﺭﺷﻴﺪ ﺭﺿﺎ‪ ":‬ﲣﺮﺟﺖ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻌﺮﺑﻴﺔ ﻭ ﺍﻟﺸﺮﻋﻴﺔ ﻭ ﺍﻟﻌﻘﻠﻴﺔ ﻋﻠﻰ ﻳﺪ ﺍﻟﺸﻴﺦ ﺣﺴﲔ‬ ‫‪417‬‬ ‫ﺍﳉﺴﺮ ﻛﺎﻥ ﻟﻪ ﺇﳌﺎﻡ ﻭ ﺍﺳﻊ ﺑﻌﻠﻮﻡ ﺍﻟﻌﺼﺮ" ‪.‬‬ ‫• ﻭ ﻳﺼﻔﻪ ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﺍﻷﻓﻐﺎﱐ ﺑﻌﺪ ﺃﻥ ﻭﺻﻠﺘﻪ ﻧﺴﺨﺔ ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺮﺳﺎﺋﻞ ﺍﳊﻤﻴﺪﻳﺔ ﺑﻠﻘـﺐ‬ ‫ﺑـ "ﺃﺷﻌﺮﻱ ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ "‪.‬‬ ‫• ﻭﻳﻘﻮﻝ ﺍﻟﺪﻛﺘﻮﺭ ﺧﺎﻟﺪ ﺯﻳﺎﺩﺓ‪ ":‬ﳝﻜﻦ ﺃﻥ ﺗﻌﺘﱪ ﺍﻟﺮﺳﺎﻟﺔ ﺍﳊﻤﻴﺪﻳﺔ ﻧﻮﻋﹰﺎ ﻣﻦ ﺍﻻﺟﺘـﻬﺎﺩ ﻭ ﺇﻥ‬ ‫ﻛﺎﻥ ﻣﺆﻟﻔﻬﺎ ﺃﻛﺜﺮ ﺗﻮﺍﺿﻌﹰﺎ ﻣﻦ ﺍﻹﻋﻼﻥ ﻋﻦ ﺫﻟﻚ "‪.‬‬ ‫ﻭﻗﺎﻝ ﺷﻜﻴﺐ ﺃﺭﺳﻼﻥ‪":‬ﻛﺎﻥ ﺍﻟﺸﻴﺦ ﺣﺴﲔ ﻋﺎﳌﺎ ﺑﺎﻟﻔﻘﻪ ﻭ ﻣﺘﺒﺤﺮﹰﺍ ﰲ ﻋﻠﻢ ﺍﻟﺘﻮﺣﻴﺪ ﻭﻛﺎﺗﺒـﹰﺎ ﻭ‬ ‫ﺷﺎﻋﺮﹰﺍ ﻋﺼﺮﻳﹰﺎ ﻳﻜﺘﺐ ﻭ ﻳﻨﻈﻢ ﰲ ﻛﻞ ﻣﻮﺿﻮﻉ ﺑﻌﺒﺎﺭﺓ ﺳﻬﻠﺔ ﻻﺗﻌﻘﻴﺪ ﻓﻴﻬﺎ ‪ ,‬ﻭﻛﺎﻥ ﻟﻪ ﺃﺳﻠﻮﺏ ﺧﺎﺹ‬ ‫ﰲ ﺍﻟﺘﻌﻠﻴﻢ ﻏﲑ ﺃﺳﻠﻮﺏ ﺍﻷﺯﻫﺮ ﻳﺘﺤﺮﻯ ﻓﻴﻪ ﺍﻟﺴﻬﻮﻟﺔ ﰲ ﺍﻟﺒﻴﺎﻥ ﻭ ﻳﺘﺠﻨـﺐ ﺍﳌﻨﺎﻗـﺸﺎﺕ ﺍﻟﻠﻔﻈﻴـﺔ ﻭ‬ ‫ﺍﺳﺘﻄﺮﺍﺩﺍﺕ ﺍﳊﻮﺍﺷﻲ ﻓﻠﻢ ﻳﻜﻦ ﻳﺬﻛﺮ ﻣﻨﻬﺎ ﺇﻻ ﻣﺎﻻ ﻳﺘﻢ ﲢﺮﻳﺮ ﺍﳌﺴﺄﻟﺔ ﺍﻟﻌﻠﻤﻴﺔ ﺑﺪﻭﻧﻪ"‪.‬‬ ‫ﻧـﺘﺎﺋـﺞ ﺍﻟﺒﺤﺚ‪:‬‬ ‫ﺃﻭ ﹰﻻ‪ :‬ﺇﻥ ﺍﻟﺸﻴﺦ ﺣﺴﲔ ﺍﳉﺴﺮ ﺷﺨﺼﻴﺔ ﻣﻮﺳﻮﻋﻴﺔ ﺇﺻﻼﺣﻴﺔ ‪,‬ﻭﻛﺎﻥ ﺇﻧﺘﺎﺟﻪ ﺍﻟﻔﻜـﺮﻱ ﻳﻌـﺎﰿ‬ ‫ﺣﺎﺟﺎﺕ ﺍﻷﻣﺔ ﻭ ﻣﻮﺍﺟﻪ ﻟﻠﺘﺤﺪﻳﺎﺕ ﰲ ﺍﳉﻮﺍﻧﺐ )ﺍﻟﻌﻘﺪﻳﺔ ‪,‬ﺍﻟﻔﻜﺮﻳﺔ‪,‬ﺍﻟﺴﻴﺎﺳﻴﺔ‪ ,‬ﺍﻷﺩﺑﻴﺔ ﻭﺍﻟﺘﺮﺑﻮﻳـﺔ(‪,‬‬ ‫ﻭﳛﺘﺎﺝ ﺇﱃ ﺩﺭﺍﺳﺎﺕ ﺃﻛﺎﺩﳝﻴﺔ ﻣﺘﺨﺼﺼﺔ ﻟﺘﻨﺎﻝ ﺍﻷﺟﻴﺎﻝ ﺍﻹﺳﻼﻣﻴﺔ ﺣﻈﻬﺎ ﰲ ﺍﻟﺘﻌﺮﻑ ﻋﻠﻰ ﻋﻠﻢ ﻣـﻦ‬ ‫ﺃﻋﻼﻣﻬﺎ‪.‬‬ ‫‪ 414‬ﺍﻧﻈﺮ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺍﳌﻐﺮﰊ ‪ :‬ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﺍﻷﻓﻐﺎﱐ ﺫﻛﺮﻳﺎﺕ ﻭ ﺃﺣﺎﺩﻳﺚ ﺍﻟﻘﺎﻫﺮﺓ ﺹ ‪ ،43‬ﺩﺍﺭ ﺍﳌﻌﺎﺭﻑ ‪1948‬ﻡ‪.‬‬ ‫‪ 415‬ﺍﻧﻈﺮ ﻓﻬﻤﻲ ﺟﺪﻋﺎﻥ ‪ :‬ﺃﺳﺲ ﺍﻟﺘﻘﺪﻡ ﻋﻨﺪ ﺍﳌﻔﻜﺮﻳﻦ ﺍﳌﺴﻠﻤﲔ ﺹ‪.230‬‬ ‫‪ 416‬ﺍﻧﻈـﺮ ‪henri laoust : essal sur les doctrines socials et plitiques de taki =d =din ahmad b.timiya :‬‬ ‫‪ ،p.557‬ﻧﻘﻼ ﻋﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﺴﻠﻤﺎﻥ ‪ :‬ﺭﺷﻴﺪ ﺭﺿﺎ ﻭﺩﻋﻮﺓ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺹ‪ ،165‬ﻣﻜﺘﺒـﺔ‬ ‫ﺍﳌﻌﻼ ‪ -‬ﺍﻟﻜﻮﻳﺖ‬ ‫‪ 417‬ﺃﻧﻈﺮ ﺭﺷﻴﺪ ﺭﺿﺎ ﰲ ﻛﺘﺎﺑﻪ "ﺍﳌﻨﺎﺭ ﻭ ﺍﻷﺯﻫﺮ"ﺹ ‪.142‬‬

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‫ﺛﺎﻧﻴﹰﺎ‪ :‬ﻋﺼﺮ ﺍﳉﺴﺮ ﻛﺎﻥ ﻋﺼﺮ ﺻﺮﺍﻉ ﻭﲢﺪﻱ ﺑﲔ ﺍﳌﻨﻬﺠﻴﺔ ﺍﻟﻌﻠﻤﺎﻧﻴﺔ ﺍﻟﻐﺮﺑﻴﺔ )ﺍﳊﺪﻳﺜـﺔ( ﻭ ﺑـﲔ‬ ‫ﺍﻷﺻﺎﻟﺔ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬ ‫ﺛﺎﻟﺜﹰﺎ‪ :‬ﺍﻧﻘﺴﺎﻡ ﺍﳌﺴﻠﻤﲔ ﺇﱃ ﺛﻼﺙ ﺍﲡﺎﻫﺎﺕ‪:‬‬ ‫ﺍﲡﺎﻩ ﺫﺍﺑﺖ ﺳﺨﺼﻴﺘﻪ ﰲ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻌﺼﺮﻳﺔ )ﺍﳊﺪﻳﺜﺔ(‪.‬‬ ‫ﺍﲡﺎﻩ ﺗﻠﻔﻴﻘﻲ ﻗﻠﻖ ﺍﻟﺬﻱ ﺣﺎﻭﻝ ﺃﻥ ﳜﻀﻊ ﺍﳌﺼﺪﺭﻳﺔ ﺍﻟﺸﺮﻋﻴﺔ ﻭﺗﻔﺴﲑﺍ‪‬ﺎ ﺇﱃ ﺍﳌﻨﻬﺠﻴﺔ ﺍﻟﻌﻠﻤﺎﻧﻴـﺔ‬ ‫ﺑﺸﻜﻞ ﻣﺒﺎﺷﺮ ﺃﻭ ﻏﲑ ﻣﺒﺎﺷﺮ‪.‬‬ ‫ﺍﲡﺎﻩ ﺛﺎﺑﺖ ﻋﻠﻰ ﺍﳌﺼﺪﺭﻳﺔ ﺍﻟﺸﺮﻋﻴﺔ ﻭ ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻦ ﺍﳌﻌﻄﻴﺎﺕ ﺍﻟﱵ ﻻ ﺗﺘﻌﺎﺭﺽ ﻣﻌﻬﺎ ‪ ,‬ﻭﻫﻮ ﺍﻟﺘﻴﺎﺭ‬ ‫ﺍﻟﺬﻱ ﻣﺜﻠﻪ ﻛﺜﲑ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻷﻣﺔ ﻭ ﻣﻨﻬﻢ ﺍﻟﺸﻴﺦ ﺍﳉﺴﺮ‪.‬‬ ‫ﺭﺍﺑﻌﹰﺎ‪ :‬ﺗﻌﺮﺽ ﻋﻠﻤﺎﺀ ﺍﻻﲡﺎﻩ ﺍﻟﺜﺎﻟﺚ ﺇﱃ ‪‬ﻤﻴﺶ ﻭ ﻋﺪﻡ ﺇﺑﺮﺍﺯ ﻹﻧﺘﺎﺟﻬﻢ ﺍﻟﻔﻜﺮﻱ ﻭ ﺍﻟﺜﻘﺎﰲ ‪ ,‬ﻭﻣﻦ‬ ‫ﺍﻟﻮﺍﺟﺐ ﺍﻇﻬﺎﺭ ﻭﺍﺑﺮﺍﺯ ﻹﻧﺘﺎﺟﻬﻢ ﻭﺑﻴﺎﻥ ﺩﻭﺭﻫﻢ ﺍﻟﺜﻘﺎﰲ ﻭ ﺍﳊﻀﺎﺭﻱ‪.‬‬ ‫ﺧﺎﻣﺴﹰﺎ‪ :‬ﻳﻌﺪ ﺍﻟﺸﻴﺦ ﺍﳉﺴﺮ ﻣﻦ ﺭﻭﺍﺩ ﺍﻹﺻﻼﺡ ﰲ ﺇﻃﺎﺭ ﺩﻭﻟﺔ ﺍﳋﻼﻓﺔ ﺍﻟﻘﺎﺋﻤﺔ ﻻ ﻫﺪﻣﻬﺎ‪.‬‬ ‫ﺳﺎﺩﺳﹰﺎ‪ :‬ﻣﻦ ﺧﻼﻝ ﺳﲑﺓ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳌﺴﺘﻮﻋﺐ ﻟﺜﻘﺎﻓﺔ ﻋﺼﺮﻩ ﻧﻠﺘﻤﺲ ﺍﻟﻄﺮﻳﻖ ﰲ ﻣﻮﺍﺟﻬﺔ ﻧﻔـﺲ‬ ‫ﺍﻟﺘﺤﺪﻳﺎﺕ ﻭ ﻟﻜﻦ ﻟﻨﻀﻴﻒ ﺇﻟﻴﻬﺎ ﻭﺳﺎﺋﻞ ﺟﺪﻳﺪﺓ ﻣﻦ ﻣﺴﺘﺠﺪﺍﺕ ﺍﻟﻌﺼﺮ ﰲ ﺗﺮﺳﻴﺦ ﺭﺅﻳﺘﻨﺎ ﺍﻟﻌﻘﺎﺋﺪﻳﺔ ﻭ‬ ‫ﻫﻮﻳﺘﻨﺎ ﺍﻟﻨﺎﺑﻌﺔ ﻣﻦ ﻣﺼﺪﺭﻳﺘﻨﺎ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻟﻜﺘــﺎﺏ ﻭ ﺍﻟﺴﻨﺔ‪.‬‬ ‫ﺩ‪ .‬ﺇﳝﺎﻥ ﳏﻤﺪ ﻋﺒﺎﺱ‬ ‫‪Jabatan Penajian Arab dan Tamadun Islam‬‬ ‫‪Fakulti Pengajian Islam‬‬ ‫‪Universiti Kebangsaan Malaysia‬‬ ‫‪43600 Bangi‬‬ ‫‪Selangor‬‬

‫ﻓﻚ ﺍﻷﺷﻜﺎﻝ ﺍﳌﻔﺨﺨﺔ‬ ‫ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﻫﺎﺭﻭﻥ ﺍﺑﺮﺍﻫﻴﻢ‬

‫)ﻭﻧﻘﺼﺪ ﺑﺎﻟﻔﺦ ﺍﻟﻜﻔﺮ(‬ ‫ﻣﻨﺬ ﺣﻮﺍﱃ ﺃﻭﺍﺋﻞ ‪ 1970‬ﺍﱃ ‪ 1995‬ﺗﺪﺍﻭﻟﺖ ﺑﲔ ﺃﻳﺪﻱ ﺍﳌﻼﻳﻮﻳﲔ ﻻ ﺳﻴﻤﺎ ﺍﻟﻌﺎﻣﺔ ﻣﻨـﻬﻢ‬ ‫ﺭﺳﺎﺋﻞ ﻣﻄﺒﻌﻮﻋﺔ ﻭﺍﳌﻜﺘﻮﺑﺔ ﺍﻟﻴﺪﻭﻳﺔ ﻋﻠﻰ ﺷﻜﻞ ﺍﳌﺬﻛﺮﺍﺕ‪ .‬ﻭﻗﺪ ﲨﻌﺖ ﺃﻛﺜﺮ ﻣﻦ ﻣﺌﱵ‪ 200‬ﻧـﺴﺨﺔ‬ ‫ﻣﻨﻬﺎ‪ .‬ﻭﺍﺩﻋﺖ ﻫﺬﻩ ﺍﳌﻨﺸﻮﺭﺍﺕ ﺃ‪‬ﺎ ﻋﻠﻢ ﺍﻟﺘﺼﻮﻑ ﺃﻭ ﻋﻠﻢ ﺍﳊﻘﻴﻘﺔ‪ .‬ﻭﺑﻌﺪ ﻗﻠﻴﻞ ﻣﻦ ﺍﻣﻌﺎﻥ ﺍﻟﻨﻈﺮ ﺍﻟﻴﻬﺎ‬ ‫ﻭﺍﱃ ﻣﺎ ﲣﻔﻲ ﻭﺭﺍﺀ ﻫﺬﻩ ﺍﻟﺴﻄﻮﺭ ﻭﺃﺷﻜﺎﳍﺎ ﻋﺮﻓﺖ ﻳﻘﻴﻨﺎ ﺃﻥ ﻫﺬﻩ ﺍﻟﺮﺳﺎﺋﻞ ﻛﻠﻬﺎ ﲢﺘﻮﻱ ﻋﻠﻰ ﺷـﻴﺌﲔ‬ ‫ﺃﺳﺎﺳﻴﺘﲔ‪:‬‬ ‫ﻓﻜﺮﺓ ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ ﲟﻌﲎ ﺃﻥ ﺍﻟﻮﺟﻮﺩ ﺍﳊﻘﻴﻘﻲ ﻫﻮ ﻭﺟﻮﺩ ﺍﷲ ﻭﻭﺟﻮﺩ ﻣﺎ ﺳﻮﺍﻩ ﻭﺟﻮﺩ ﻭﳘﻲ ﺃﻭ‬ ‫‪418‬‬ ‫ﻭﺟﻮﺩ ﺍﷲ ﻛﺎﻟﺒﺪﻥ ﻭﻭﺟﻮﺩ ﻣﺎ ﺳﻮﺍﻩ ﻛﺄﻋﻀﺎﺀ ﳍﺬﺍ ﺍﻟﺒﺪﻥ ﻛﻤﺎ ﻗﺎﻟﻪ ﺍﺑﻦ ﺍﻟﻌﺮﰊ‪.‬‬ ‫‪419‬‬ ‫ﻭﻋﻘﻴﺪﺓ ﺍﻟﺒﺎﻃﻨﻴﺔ ﺃﻥ ﻟﻜﻞ ﻇﺎﻫﺮ ﺑﺎﻃﻨﺎ ﻭﻟﻜﻞ ﺗﱰﻳﻞ ﺗﺄﻭﻳﻼ‪.‬‬ ‫ﻭﺍﻟﻜﻼﻡ ﻋﻦ ﻫﺎﺗﲔ ﺍﻟﻌﻘﻴﺪﺗﲔ ﺻﻮﻻﺕ ﻭﺟﻮﻻﺕ ﻋﻤﻴﻘﺔ ﺍﳉﺬﻭﺭ ﻗﺪ ﻛﺘﺐ ﻋﻨـﻬﻤﺎ ﺍﻟﻜـﺜﲑ)ﻻ‬ ‫ﺑﺎﻟﻠﻐﺔﺍﳌﻼﻭﻳﺔ(‪ .‬ﻭﻟﺬﺍ ﺃﻧﺎ ﻫﻬﻨﺎ ﻻ ﺃﺗﻜﻠﻢ ﻋﻨﻬﻤﺎ ﺑﻞ ﺃﻛﺘﻔﻲ ﺃﻥ ﺃﻧﻘﻞ ﺑﻌﺾ ﺍﻟﺮﺳﻮﻡ ﺍﻟﱴ ﺗﻮﺟﺪ ﰲ ﻫﺬﻩ‬ ‫ﺍﳌﻨﺸﻮﺭﺍﺕ‪ .‬ﺩﻉ ﻫﺬﻩ ﺍﻟﺮﺳﻮﻡ ﺗﺘﺤﺪﺙ ﻋﻦ ﻧﻔﺴﻬﺎ‪.‬‬ ‫ﻋﺜﺮﺕ ﰱ ﻣﻠﻴﺴﻴﺎ ﺍﻟﻐﺮﺑﻴﺔ ﺧﻼﻝ ﺍﻟﻔﺘﺮﺓ ﺑﲔ ‪1995 -1985‬ﻣﺌﺎﺕ ﻣﻦ ﺍﻟﺮﺳﺎﺋﻞ ﻭﺍﻟﻜﺘﺐ ﻣﺰﻳﻨﺔ‬ ‫ﺑﺎﻟﺮﻣﻮﺯ ﻭﺍﻟﺮﺳﻮﻡ ﻭﺍﻷﻟﻐﺎﻅ ﺍﳌﻄﺒﻮﻋﺔ ﺃﻭﺍﳌﻜﺘﻮﺑﺔ ﺍﻟﻴﺪﻭﻳﺔ ﺍﳉﻤﻴﻠﺔ ﻭﺍﻟﺮﺩﻳﺌﺔ‪ .‬ﻭﺑﻌﺪ ﻗﻠﻴﻞ ﻣﻦ ﺍﻣﻌﺎﻥ ﺍﻟﻨﻈﺮ‬ ‫ﺍﺗﻀﺢ ﱃ ﺃﻥ ﻫﺬﻩ ﻫﻲ ﺍﳌﻨﺸﻮﺭﺍﺕ ﺍﻟﺴﺮﻳﺔ ﺍﻻﲰﺎﻋﻴﻠﻴﺔ ﺍﻟﺒﺎﻃﻨﻴﺔ ﻣﺘﻮﺋﻤﺎ ﲟﻌﺘﻘـﺪﺍﺕ ﻭﺣـﺪﺓ ﺍﻟﻮﺟـﻮﺩ‬ ‫ﺍﳌﺘﺼﻮﻓﺔ‪ .‬ﻓﻜﺘﺒﺖ ﻛﺘﻴﺒﺎﺕ ﺗﺮﺩ ﻋﻠﻴﻬﻢ ﻣﺸﲑﺍ ﺍﱃ ﻓﻀﺎﺋﺢ ﻣﻌﺘﻘﺪﺍ‪‬ﻢ ﻭﺳﻮﺀ ﻣﻘﺎﺻﺪﻫﻢ‪ .‬ﻭﺑﻌﺪ ‪1995‬‬ ‫ﺍﺫﺍ ﺍﺧﺘﻔﻰ ﻫﺬﻩ ﺍﳌﻨﺸﻮﺭﺍﺕ‪ .‬ﻭﻫﺬﻩ ﺍﻟﻈﺎﻫﺮﺓ ﻻ ﺗﻌﲎ ﺃﻥ ﻫﺬﻩ ﺍﳊﺮﻛﺔ ﻗﺪ ﺍﻧﻌﺪﻣﺖ ﻓﺠﺄﺓ ﻭﺍﳕﺎ ﳝﻜﻦ ﺃﻥ‬ ‫ﲣﺘﻔﻲ ﺗﻘﻴﺔ ﻭﺗﺎﺭﻳﺦ ﻫﺬﻩ ﺍﳊﺮﻛﺔ ﻃﻮﻳﻠﺔ ﻋﺮﻳﻀﺔ ﻋﻤﻴﻘﺔ ﺍﳉﺬﻭﺭ‪ .‬ﻭﺃﻭﻝ ﻣﺎ ﻋﺜﺮﺕ ﻋﻠﻰ ﻣﻨﺸﻮﺭﺍ‪‬ﻢ ﻋﺎﻡ‬ ‫‪ 1979‬ﻭﺍﱃ ﺍﻵﻥ ﺍﳌﺴﺄﻟﺔ ﺑﺎﻗﻴﺔ ﻛﻤﺎ ﻫﻲ ﺣﻴﺚ ﻻ ﻧﻌﺮﻑ ﺃﻭ ﻧﺴﻤﻊ ﺷﻴﺌﺎ ﺃﻥ ﻣﻌﺘﻨﻘﻲ ﻫﺬﻩ ﺍﻟﻌﻘﻴـﺪﺓ‬ ‫ﺍﻟﻀﺎﻟﺔ ﻳﺘﺮﻛﻬﺎ ﻭﻳﺘﻮﺏ ﻣﺘﺎﺑﺎ‪.‬‬

‫‪ 418‬ﺃﺑﻮ ﺍﻟﻌﻼ ﻋﻔﻴﻔﻲ‪ ،‬ﺍﻟﺘﺼﻮﻑ ﺍﻟﺜﻮﺭﺓ ﺍﻟﺮﻭﺣﻴﺔ ﰱ ﺍﻻﺳﻼﻡ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﺩﺍﺭ ﺍﳌﻌﺎﺭﻑ ‪ ،1963‬ﺹ ‪192‬‬ ‫‪ 419‬ﺍﻟﺸﻬﺮﺳﺘﺎﱐ‪ ،‬ﺍﳌﻠﻞ ﻭﺍﻟﻨﺤﻞ‪ ،‬ﺝ ‪ ،1‬ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﻣﺆﺳﺴﺔ ﺍﳊﻠﱯ‪ ،1968‬ﺹ‪192 -191‬‬

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‫ﻭﺍﻟﻴﻜﻢ ﳕﻮﺫﺟﺎ ﻣﻦ ﺍﻟﺮﺳﻮﻡ ﺃﻭ ﺍﻟﺮﻣﻮﺯ ﺍﳌﻠﺤﻘﺔ ﰱ ﺁﺧﺮ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ‪ .‬ﻭﻃﺮﻳﻘﺔ ﻓﻚ ﻫﺬﻩ ﺍﻟﺮﻣﻮﺯ‪،‬‬ ‫ﻛﻤﺎ ﺃﺭﻯ‪ ،‬ﻫﻲ ﻃﺮﻳﻘﺔ ﲢﻠﻴﻠﻴﺔ ﻣﻦ ﺃﻱ ﺷﺊ ﺗﺘﻜﻮﻥ ﻫﺬﻩ ﺍﻟﺮﺳﻮﻡ؟ ﻣﻦ ﺷﻴﺌﲔ‪ :‬ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ ﻭﺍﻟﺒﺎﻃﻨﻴﺔ‬ ‫ﻛﻤﺎ ﺫﻛﺮﻧﺎ‪.‬‬ ‫ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ‬ ‫ﺃﻱ ﻻ ﻭﺟﻮﺩ ﺳﻮﻯ ﺍﷲ ﻭﻛﻞ ﻣﺎ ﻋﺪﺍ ﻩ ﻓﻬﻮ ﻭﺟﻮﺩ ﺃﻭﻫﺎﻡ ﻭﺧﻴﻼﺕ ﻻ ﺣﻘﻴﻘﺔ ﳍﺎ‪ .‬ﻭﻫﺬﺍ ﻫـﻮ‬ ‫ﺍﳌﺮﺍﺩ ﺑﺎﻟﺸﻬﺎﺩﺓ ﻗﻮﻝ‬ ‫ﻻ ﺍﻟﻪ ﺍﻻ ﺍﷲ ﻋﻨﺪﻫﻢ‬ ‫ﻭﻗﺒﻞ ﺃﻥ ﺃﺷﲑ ﺍﱃ ﺭﻣﻮﺯﻫﻢ ﺃﻭ ﺭﺳﻮﻣﻬﻢ ﻓﻬﺬﻩ ﻫﻲ ﻣﻮﺟﺰ ﺑﻌﺾ ﺍﻷﺣﺪﺍﺙ ﺍﳌﺴﻠـﺴﺔ ﺍﻟﺘﺎﺭﳜﻴـﺔ‬ ‫ﻛﻴﻒ ﻇﻬﺮﺕ ﻓﻜﺮﺓ ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ‪:‬‬ ‫ﺃﻭﻻ‪-‬ﺍﻷﻓﻼﻃﻮﻧﻴﺔ ﺍﳊﺪﻳﺜﺔ‬ ‫ﻛﺎﻥ ﻓﻴﻠﻮﻥ )‪ 20‬ﻕ‪.‬ﻡ ‪50 -‬ﻡ( ﻓﻴﻠﺴﻮﻓﺎ ﻳﻬﻮﺩﻳﺎ ﺍﺳﻜﻨﺪﺭﻳﺎ‪ .‬ﻭﻫﻮ ﺍﻟﺬﻱ ﺟﻌﻞ ﺷﺮﻳﻌﺔ ﻣﻮﺳـﻰ‬ ‫ﺍﺳﺎﺱ ﺍﻟﻔﻠﺴﻔﺔ‪ .‬ﻭﻗﺎﻝ ﺍﻥ ﺍﻟﻜﺎﺋﻨﺎﺕ ﻣﻦ ﺍﷲ ﻭﻧﺎﺯﻟﺔ ﺍﱃ ﺍﳌﺎﺩﺓ ﻭﺗﺘﺤﺪ ﰲ "ﺍﻟﻜﻠﻤﺔ ﺍﻻﳍﻴﺔ – ﺍﻟﻠﻮﻏﻮﺱ"‬ ‫ﺍﻟﱵ ﻋﻨﻬﺎ ﻓﺎﺿﺖ ﺍﻟﻜﺎﺋﻨﺎﺕ‪ 420.‬ﻭﻣﻦ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﺍﻟﻴﻬﻮﺩﻱ ﻇﻬﺮﺕ ﻧﻈﺮﻳﺔ ﺍﻟﻔﻴﺾ‪ .‬ﻭﻗﺎﻝ ﺃﻥ ﺍﻷﺷﻴﺎﺀ‬ ‫ﻗﺒﻴﻞ ﻇﻬﻮﺭﻫﺎ ﺍﳕﺎ ﻫﻲ ﻣﻮﺟﻮﺩﺓ ﻓﻌﻼ ﰲ ﺍﻟﻌﻘﻞ ﺍﻻﳍﻲ‪ .‬ﻭﻟﻌﻞ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﻫﻮ ﺃﻭﻝ ﻣﻦ ﺃﺳﺲ ﻣﻨـﻬﺞ‬ ‫ﺍﻟﺘﺄﻭﻳﻞ ﻟﻨﺼﻮﺹ ﻛﺘﺎﺏ ﺍﷲ ﺍﻟﺘﻮﺭﺍﺓ ﺍﳌﱰﻝ ﻋﻠﻰ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﻋﻨﺪﻩ ﺃﻥ ﻛﻞ ﻧﺺ ﰲ ﺍﻟﺘﻮﺭﺍﺓ‬ ‫ﻻ ﻳﺆﺧﺬ ﲟﻌﻨﺎﻫﺎ ﺍﻟﻠﻐﻮﻳﺔ ﺍﻟﻈﺎﻫﺮﺓ ﻭﺍﳕﺎ ﻫﻲ ﺍﺷﺎﺭﺍﺕ ﻭﺭﻣﻮﺯ‪ .‬ﻛﻘﻮﻟﻪ ﺃﻥ ﺣﻮﺍﺀ ﺧﻠﻘﺖ ﰱ ﺟﻨﺔ ﻋـﺪﻥ‬ ‫ﻟﻴﺴﺖ ﻫﻲ ﺟﻨﺲ ﺍﳌﺮﺃﺓ ﺧﻠﻘﺖ ﻟﻠﺮﺟﻞ ﻭﺍﳕﺎ ﻫﻲ ﰱ ﺍﳊﻘﻴﻘﺔ ﺍﻻﺩﺭﺍﻙ ﺍﳊﺴﻲ ﻋﻨﺪﻣﺎ ﻛـﺎﻥ ﺍﻟﻌﻘـﻞ‬ ‫ﺍﻻﻧﺴﺎﱐ ﰲ ﺳﺒﺎﺕ ﻋﻤﻴﻖ‪ .‬ﻓﺨﻠﻘﺖ ﺍﳌﺮﺃﺓ ﻟﻠﺮﺟﻞ ﲟﻌﲏ ﺍﳌﺪﺭﻛﺎﺕ ﺍﻟﻌﻘﻠﻴﺔ ﺗﺄﰐ ﺑﻄﺮﻳﻘﺔ ﺍﳌـﺪﺭﻛﺎﺕ‬ ‫ﺍﳊﺴﻴﺔ‪ .‬ﻭﺗﺮﻙ ﻓﻴﻠﻮﻥ ﺗﻠﻚ ﺍﻟﻔﻜﺮﺓ ﻟﺘﻠﻤﻴﺬﻩ ﺃﳑﺎﻧﻴﻮﺱ ﺳﺎﻛﻜﺎﺱ‪ .‬ﻭﻫﻮ ﺑﺎﻟﺘﺎﱄ ﺃﺧﺬ ﻋﻨـﻪ ﺃﻓﻠـﻮﻃﲔ‬ ‫ﻭﺃﺳﺲ ﻣﺪﺭﺳﺘﻪ ﺍﳌﻌﺮﻭﻓﺔ ﺑﺎﺳﻢ ﺍﻷﻓﻼﻃﻮﻧﻴﺔ ﺍﳊﺪﻳﺜﺔ ﻭﻫﻲ ﻋﺒﺎﺭﺓ ﻋﻦ ﻣﺰﺝ ﻓﻠﺴﻔﺔ ﻓﻴﻠـﻮﻥ ﺑﻔﻠـﺴﻔﺔ‬ ‫ﺃﻓﻼﻃﻮﻥ‪.‬‬ ‫ﻭﻧﻈﺮﻳﺔ ﺍﻻﻓﻼﻃﻮﻧﻴﺔ ﺍﳊﺪﻳﺜﺔ ﲣﺘﻠﻒ ﺑﻨﻈﺮﻳﺔ ﺃﻓﻼﻃﻮﻥ ﰲ ﻋﺪﺓ ﻣﻮﺍﺿﻊ‪ ،‬ﺃﳘﻬﺎ‪:‬‬ ‫‪ .1‬ﻗﺎﻝ ﺃﻓﻼﻃﻮﻥ ﺃﻥ ﺍﻟﻌﻘﻞ ﻗﺎﺋﻢ ﺑﻨﻔﺴﻪ ﻭﻗﺎﻝ ﺃﻓﻠﻮﻃﲔ ﺃﻥ ﺍﻟﻌﻘﻞ ﻳﺼﺪﺭ ﻣﻦ ﺍﷲ ﺃﻭ ﰲ ﺍﷲ‪.‬‬ ‫‪ .2‬ﻗﺎﻝ ﺃﻓﻼﻃﻮﻥ ﺃﻥ ﺍﳌﺎﺩﺓ ﻫﻲ ﻫﻲ ﺑﻄﺒﻴﻌﺘﻬﺎ ﻻ ﺧﲑ ﻭﻻ ﺷﺮ ﻭﻗﺎﻝ ﺃﻓﻠﻮﻃﲔ ﺃ‪‬ﺎ ﺷﺮ‪.‬‬ ‫‪ .3‬ﻭﻗﺎﻝ ﺃﻓﻠﻮﻃﲔ ﻣﺎ ﱂ ﻳﻘﻠﻪ ﺃﻓﻼﻃﻮﻥ ﺃﻥ ﺍﳋﻠﻖ ﻓﻴﺾ ﻣﻦ ﻓﻴﻮﺿﺎﺕ ﺍﳋﲑﺍﺕ ﺍﻻﳍﻴﺔ‪.‬‬ ‫‪ .4‬ﻭﻗﺎﻝ ﺃﻓﻼﻃﻮﻥ ﺑﻮﺟﻮﺩ ﺍﻟﻌﻘﻮﻝ ﺍ‪‬ﺮﺩﺓ ﺍﻟﻘﺎﺋﻤﺔ ﺑﺬﺍ‪‬ﺎ ﻭﻗﺎﻝ ﺃﻓﻠﻮﻃﲔ ﺃ‪‬ـﺎ ﰲ ﺍﻟﻌﻘـﻞ‬ ‫ﺍﻻﳍﻲ‪.‬‬

‫‪ 420‬ﺍﻧﻈﺮ "ﻓﻴﻠﻮﻥ" ﰱ ﻣﻮﺳﻮﻋﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﳌﻴﺴﺮﺓ‪ ،‬ﻣﺼﺮ‪ :‬ﺩﺍﺭ ﺍﻟﻘﻠﻢ‬

‫ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﻫﺎﺭﻭﻥ ﺍﺑﺮﺍﻫﻴﻢ ‪233 -‬‬

‫ﺛﺎﻧﻴﺎ‪-‬ﺍﺑﻦ ﺍﻟﻌﺮﰊ )‪ 638‬ﻫﺠﺮﻳﺔ(‬ ‫ﻭﺗﺄﺛﺮ ﺍﺑﻦ ﻋﺮﰊ ﺑﻨﻈﺮﻳﺔ ﺃﻓﻠﻮﻃﲔ ﰲ ﺍﻟﻮﺍﺣﺪ ﻭﺍﻟﻜﺜﲑﻛﻤﺎ ﺗﺄﺛﺮ ﺃﻳﻀﺎ ﺑﻨﻈﺮﻳﺔ ﺍﻷﺷﺎﻋﺮﺓ ﰱ ﺍﳉﻮﻫﺮ‬ ‫ﻭﺍﻟﻌﺮﺽ ﻭﻧﻈﺮﻳﺔ ﺍﳊﻼﺝ ﰱ ﺍﻻﻫﻮﺕ ﻭﺍﻟﻨﺎﺳﻮﺕ‪ .‬ﻭﺍﻷﺷﺎﻋﺮﺓ ﻳﻘﻮﻟﻮﻥ ﺃﻥ ﺍﳉﻮﻫﺮ ﺧﻠﻘﻪ ﺍﷲ‪ .‬ﻓﻴﺨﻄﺊ‬ ‫ﺍﺑﻦ ﻋﺮﰊ ﻗﺎﺋﻼ ﳌﺎﺫﺍ ﱂ ﺗﻘﻞ ﺃﻥ ﺍﳉﻮﻫﺮ ﻧﻔﺴﻪ ﻫﻮ ﺍﷲ؟ ﻛﻤﺎ ﻫﻮ ﻣﻌﺠـﺐ ﺑـﺎﳊﻼﺝ ﺍﺫ ﻳﻘـﻮﻝ ﺍﻥ‬ ‫ﺍﻟﻨﺎﺳﻮﺕ ﻫﻮ ﺍﳌﻈﻬﺮ ﺍﳋﺎﺭﺟﻲ ﻟﻼﻫﻮﺕ‪ 421 .‬ﻓﺘﻤﺜﻴﻞ ﺍﺑﻦ ﻋﺮﰊ ﺍﻟﺬﺍﺕ ﺍﻻﳍﻴـﺔ ﺑﺎﻟﻮﺍﺣـﺪ ﺍﻟﻌـﺪﺩﻱ‬ ‫ﻭﺍﻟﻜﺜﺮﺓ ﺍﻟﻮﺟﻮﺩﻳﺔ ﺑﺴﺎﺋﺮ ﺍﻷﻋﺪﺍﺩ ﺍﻟﱴ ﺗﺴﺘﻤﺪ ﻭﺟﻮﺩﻫﺎ ﻣﻦ "ﺍﻟﻮﺍﺣﺪ" ﻭﺃﻭﳍـﺎ ﺍﻟﻌﻘـﻞ ﻭﻳﻨﺘـﻬﻲ ﺍﱃ‬ ‫ﺍﻻﻧﺴﺎﻥ ﻭﻣﻨﻪ ﺍﱃ ﺍﷲ‪ .‬ﺃﻭﺑﻌﺒﺎﺭﺓ ﺃﺧﺮﻯ ﲤﺜﻴﻠﻪ ﺍﻟﺬﺍﺕ ﺍﻻﳍﻴﺔ ﺑﺎﳉﺴﻢ ﻭﺍﻟﻜﺜﺮﺓ ﺍﻟﻮﺟﻮﺩﻳﺔ ﺑﺄﻋﻀﺎﺀ ﺍﳉﺴﻢ‬ ‫ﺍﻟﱴ ﻻ ﻭﺟﻮﺩ ﻟﻪ ﻭﻻ ﻛﻴﺎﻥ ﺑﻐﲑ ﺍﳉﺴﻢ‪ .‬ﻓﺎﻟﻌﺎﱂ ﺍﳋﺎﺭﺟﻲ ﻫﻮ ﳎﻤﻮﻉ ﺻﻔﺎﺕ ﺍﷲ‪ .‬ﻭﻭﺟﻮﺩ ﺍﻟﺬﺍﺕ ﻓﻴﻪ‬ ‫ﻭﺟﻮﺩ ﻣﻘﻴﺪ ﻧﺴﱯ ﻷﻧﻪ ﻭﺟﻮﺩ ﻣﺘﻌﲔ ﰱ ﺻﻮﺭﺓ ﺍﻷﻋﻴﺎﻥ ﺍﳌﻤﻜﻨﺎﺕ‪ ،‬ﺃﻭ ﻣﺘﻌﲔ ﰱ ﺍﻟﻨﺴﺐ ﻭﺍﻻﺿﺎﻓﺎﺕ‬ ‫ﺍﻟﱴ ﻧﻄﻠﻖ ﻋﻠﻴﻬﺎ ﺍﺳﻢ ﺍﻟﺼﻔﺎﺕ‪ .‬ﻭﻣﻦ ﻫﻨﺎ ﻛﺎﻧﺖ ﺍﳌﻮﺟﻮﺩﺍﺕ ﻛﻠﻬﺎ ﺻﻔﺎﺕ ﻟﻠﺤﻖ ﻛﻤﺎ ﻳﻘﻮﻝ ﺍﺑـﻦ‬ ‫ﻋﺮﰊ‪" ،‬ﻓﻤﺎ ﻭﺻﻔﻨﺎﻩ )ﺃﻱ ﺍﳊﻖ( ﺍﻻ ﻛﻨﺎ ﳓﻦ )ﺍﻱ ﺍﶈﺪﺛﺎﺕ( ﺫﻟﻚ ﺍﻟﻮﺻﻒ" ﻓﻬﻮ ﺍﳌﺴﻤﻰ ﺑﻜﻞ ﺍﺳﻢ‬ ‫ﳌﺴﻤﻰ ﰱ ﺍﻟﻌﺎﱂ ﳑﺎ ﻟﻪ ﺃﺛﺮ ﰱ ﺍﻟﻜﻮﻥ‪ 422.‬ﻭﲡﻠﻴﺎﺕ ﺍﻟﺒﺎﺭﻱ ﺳﺒﺤﺎﻧﻪ ‪ 16‬ﻣﺮﺗﺒﺔ ﻓﻬﻲ ﻣﻦ ﺍﷲ ﻭﺍﱃ ﺍﷲ‪.‬‬ ‫ﻛﻤﺎ ﰱ ﺍﻟﺸﻜﻞ ﺍﻷﻭﻝ ﻫﻜﺬﺍ‪:‬‬ ‫ﺍﻟﺸﻜﻞ ﺍﻷﻭﻝ ‪ :‬ﻧﻈﺮﻳﺔ ﺍﻟﺘﺠﻠﻴﺎﺕ ﺍﻟﺒﺎﺭﻱ ﻻﺑﻦ ﻋﺮﰊ‬ ‫‪ .16‬ﺍﻻﻧﺴﺎﻥ‬

‫‪.1‬‬

‫ﺍﷲ‬

‫‪.2‬‬

‫ﺍﻟﻌﻘﻞ ﺍﻷﻭﻝ‬

‫‪ .3‬ﺍﻟﻨﻔﺲ ﺍﻟﻜﻠﻴﺔ ِ‬

‫‪ .15‬ﺍﳊﻴﻮﺍﻥ ﻭﺍﻟﻨﺒﺎﺕ ﻭﺍﳉﻤﺎﺩ‬ ‫‪.14‬ﺍﳌﻼﺋﻜﺔ ﻭﺍﳉﻦ‬ ‫‪.13‬‬

‫‪ .4‬ﺍﻟﻨﻔﺲ ﺍﻟﻜﻠﻴﺔ‬

‫ﺍﻟﻜﻮﺍﻛﺐ ﺍﻟﺴﺒﻌﺔ‬

‫‪.12‬‬

‫‪5.‬‬

‫ﺍﻟﻌﻨﺎﺻﺮ ﺍﻷﺭﺑﻌﺔ‬

‫‪ .6‬ﺍﳉﺮﻡ ﺍﻟﻜﻠﻲ‬

‫‪ .11‬ﻓﻠﻚ ﺍﻟﻨﺠﻮﻡ ﺍﻟﺜﺎﺑﺘﺔ‬ ‫‪ .10‬ﺍﻟﻔﻠﻚ ﺍﻷﻃﻠﺲ‬

‫ﺍﳍﺒﺎﺀ‬

‫‪ .7‬ﺍﻟﺼﻮﺭﺓ‬ ‫‪ .8‬ﺍﻟﻌﺮﺵ‬ ‫‪ .9‬ﺍﻟﻜﺮﺳﻲ‬

‫‪421‬ﺍﺑﻦ ﻋﺮﰊ‪ ،‬ﻓﺼﻮﺹ ﺍﳊﻜﻢ‪ ،‬ﺗﻌﻠﻴﻘﺎﺕ ﺃﻭ ﺍﻟﻌﻼ ﻋﻔﻴﻔﻲ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﰊ‪ ،1946 ،‬ﺝ ‪ ،1‬ﺹ ‪43‬‬ ‫ﺃﺑﻮ ﺍﻟﻌﻼ ﻋﻔﻴﻔﻲ‪ ،‬ﺍﻟﺘﺼﻮﻑ ﺍﻟﺜﻮﺭﺓ ﺍﻟﺮﻭﺣﻴﺔ ﰱ ﺍﻻﺳﻼﻡ‪ ،‬ﻣﺼﺮ‪ :‬ﺩﺍﺭ ﺍﳌﻌﺎﺭﻑ‪ ،1963 ،‬ﺹ ‪191‬‬ ‫‪ 193 -192422‬ﺍﻟﻔﺘﻮﺣﺎﺕ‪ ،‬ﺝ ‪ 4‬ﺹ ‪ 251‬ﻧﻘﻠﻪ ﺃﺑﻮ ﺍﻟﻌﻼ ﻋﻔﻴﻔﻲ‪ ،‬ﺍﻟﺘﺼﻮﻑ ﺍﻟﺜﻮﺭﺓ ﺍﻟﺮﻭﺣﻴﺔ ﰱ ﺍﻻﺳﻼﻡ‪ ،‬ﻣﺼﺮ‪:‬‬ ‫ﺩﺍﺭ ﺍﳌﻌﺎﺭﻑ‪ ،1963 ،‬ﺹ‬

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‫ﺛﺎﻟﺚ‪ -‬ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺍﳉﻴﻠﻲ )‪ 805‬ﻫﺠﺮﻳﺔ(‬ ‫ﻭﺟﺎﺀ ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺍﳉﻴﻠﻲ ﺑﻜﺘﻴﺒﻪ ﲰﺎﻩ ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ ﻭﺣﻘﻴﻘﺔ ﻛﻞ ﻣﻮﺟﻮﺩ ﻓﻘﺴﻢ "ﺍﻟﻮﺍﺣﺪ" ﺍﱃ‬ ‫ﺍﱃ ﺃﺭﺑﻌﲔ ﻣﺮﺗﺒﺔ‪.‬‬ ‫ﻭﻋﺎﱂ ﺍﻻﻧﺴﺎﻥ ﻳﺴﻤﻰ ﻣﺮﺗﺒﺔ ﺍﳉﺎﻣﻌﺔ ﻷﻥ ﺍﻻﻧﺴﺎﻥ ﺍﻟﻌﺎﱂ ﺍﻟﺼﻐﲑ ﲡﺪ ﻓﻴﻪ ﺍﻷﺷﻴﺎﺀ ﻛﻠـﻬﺎ ﺑـﺪﻭﻥ‬ ‫ﺍﺳﺘﺜﻨﺎﺀ ﻛﻤﺎ ﻗﺎﻝ ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺍﳉﻴﻠﻲ‪ :‬ﺍﳌﺮﺗﺒﺔ ﺍﻷﺭﺑﻌﻮﻥ ﻣﻦ ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ ﻫﻲ ﺍﻻﻧﺴﺎﻥ ﻭﺑـﻪ ﲤـﺖ‬ ‫ﺍﳌﺮﺍﺗﺐ ﻭﻛﻤﻞ ﺍﻟﻌﺎﱂ ﻭﻇﻬﺮ ﺍﳊﻖ ﺗﻌﺎﱃ ﻟﻈﻬﻮﺭﻩ ﺍﻷﻛﻤﻞ ﻋﻠﻰ ﺣﺴﺐ ﺃﲰﺎﺀﻩ ﻭﺻـﻔﺎﺗﻪ‪ .‬ﻓﺎﻻﻧـﺴﺎﻥ‬ ‫ﺃﻧﺰﻝ ﺍﳌﻮﺟﻮﺩﺍﺕ ﻣﺮﺗﺒﺔ ﻭﺃﻋﻼﻫﻢ ﻣﺮﺗﺒﺔ ﰱ ﺍﻟﻜﻤﺎﻻﺕ ﻓﻠﻴﺲ ﻟﻐﲑﻩ ﺫﻟﻚ ﻭﻗﺪ ﺑﻴﻨﺎﻩ ﺍﻧﻪ ﺍﳉﺎﻣﻌﺔ ﻟﻠﺤﻘﺎﺋﻖ‬ ‫ﺍﳊﻘﻴﺔ ﻭﺍﳊﻘﺎﺋﻖ ﺍﳋﻠﻘﻴﺔ ﲨﻠﺔ ﻭﺗﻔﺼﻴﻼ ﺣﻜﻤﺎ ﻭﻭﺟﻮﺩﺍ ﺑﺎﻟﺬﺍﺕ ﻭﺍﻟﺼﻔﺎﺕ ﻟﺰﻭﻣﺎ ﻭﻋﺮﺿـﺎ ﺣﻘﻴﻘـﺔ‬ ‫ﻭﳎﺎﺯﺍ ﻭﻛﻠﻤﺎ ﺭﺃﻳﺘﻪ ﺃﻭ ﲰﻌﺘﻪ ﰱ ﺍﳋﺎﺭﺝ ﻓﻬﻮ ﻋﺒﺎﺭﺓ ﻋﻦ ﺭﻗﻴﻘﺔ ﻣﻦ ﺭﻗﺎﺋﻖ ﺍﻻﻧﺴﺎﻥ ﺃﻭ ﺍﺳﻢ ﳊﻘﻴﻘﺔ ﻣﻦ‬ ‫ﺣﻘﺎﺋﻘﻪ‪ .‬ﻓﺎﻻﻧﺴﺎﻥ ﻫﻮ ﺍﳊﻖ ﻭﻫﻮ ﺍﻟﺬﺍﺕ ﻭﻫﻮ ﺍﻟﺼﻔﺎﺕ ﻭﻫﻮ ﺍﻟﻌﺮﺵ ﻭﻫﻮ ﺍﻟﻜﺮﺳﻲ ﻭﻫﻮ ﺍﻟﻠﻮﺡ ﻭﻫﻮ‬ ‫ﺍﻟﻘﻠﻢ ﻭﻫﻮ ﺍﳌﻠﻚ ﻭﻫﻮ ﺍﳉﻦ ﻭﻫﻮ ﺍﻟﺴﻤﻮﺍﺕ ﻭﻛﻮﺍﻛﺒﻬﺎ ﻭﻫﻮ ﺍﻷﺭﺿﻮﻥ ﻭﻣﺎ ﻓﻴﻬﺎ ﻭﻫﻮ ﺍﻟﻌﺎﱂ ﺍﻟﺪﻧﻴﺎﻭﻱ‬ ‫ﻭﻫﻮ ﺍﻟﻌﺎﱂ ﺍﻷﺧﺮﻭﻱ ﻭﻫﻮ ﺍﻟﻮﺟﻮﺩ ﻭﻣﺎ ﺣﻮﺍﻩ ﻭﻫﻮ ﺍﳊﻖ ﻭﻫﻮ ﺍﳋﻠﻖ ﻭﻫﻮ ﺍﻟﻘﺪﱘ ﻭﻫﻮ ﺍﳊﺎﺩﺙ‪ .‬ﻓﻠﻠﻪ‬ ‫‪423‬‬ ‫ﺩﺭ ﻣﻦ ﻋﺮﻑ ﻧﻔﺴﻪ ﻣﻌﺮﻓﱵ ﺍﻳﺎﻫﺎ ﻷﻧﻪ ﻋﺮﻑ ﺭﺑﻪ ﻣﻌﺮﻓﺘﻪ ﻟﻨﻔﺴﻪ‪.‬‬ ‫ﺭﺍﺑﻌﺎ ﻭﺟﺎﺀ ﳏﻤﺪ ﻓﻀﻞ ﺍﷲ ﺍﻟﱪﻫﺎﻧﻔﻮﺭﻱ )‪ 805‬ﻫﺠﺮﻳﺔ( ﻓﻘﺎﻝ ﺃﻥ ﷲ ﺳﺒﻊ ﻣﺮﺍ ﺗﺐ‬ ‫ﺍﻧﻈﺮﺍﻟﺸﻜﻞ ﺍﻟﺜﺎﱐ ﰲ ﺍﻟﺼﻔﺤﺔ ﺍﻟﺘﺎﻟﻴﺔ ﺍﳌﺴﻤﻰ ﺑﺎﳌﺮﺍﺗﺐ ﺍﻟﺴﺒﻌﺔ ﻭﻟﻌﻞ ﻫﺬﺍ ﻣﻦ ﺍﺑﺘﻜﺎﺭ ﳏﻤﺪ ﻓﻀﻞ‬ ‫ﺍﻟﱪﻫﺎﻧﻔﻮﺭﻱ ﺍﳍﻨﺪﻱ ﰱ ﻛﺘﺎﺑﻪ ﺍﻟﺘﺤﻔﺔ ﺍﳌﺮﺳﻠﺔ ﻭﺗﻮﰲ ﻋﺎﻡ ‪ 1619 = 1029‬ﻭﻫﺬﻩ ﺍﳌﺮﺍﺗﺐ ﺍﻟﺴﺒﻌﺔ‬ ‫ﻣﻘﺘﺒﺴﺔ ﻣﻦ ﺍﳌﺮﺍﺗﺐ ﺍﻷﺭﺑﻌﲔ ﺍﻟﱵ ﻗﺎﳍﺎ ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺍﳉﻴﻠﻲ‪ ،‬ﲡﺪ ﺍﻟﺸﻜﻞ ﻋﻠﻰ ﺻﻮﺭﺓ ﺳﺒﻌﺔ ﻣﺮﺍﺗﺐ ﺃﻭ‬ ‫ﺃﺩﻭﺍﺭ‪ .‬ﻓﻬﺬﻩ ﺍﳌﺮﺍﺗﺐ ﺍﻟﺴﺒﻌﺔ ﻫﻲ ﺣﻘﻴﻘﺔ ﺍﻟﻮﺟﻮﺩ ﻛﻠﻪ ﺑﺪﻭﻥ ﺍﺳﺘﺜﻨﺎﺀ‪ .‬ﺃﺫﺍ ﺭﺃﻳﺖ ﺧﺎﻟﻘﺎ ﲡﺪ ﺍﻷﺣﺪﻳـﺔ‬ ‫ﻭﺍﻟﻮﺣﺪﺓ ﻭﺍﻟﻮﺍﺣﺪﻳﺔ ﻭﻫﺬﻩ ﺍﻷﺧﲑﺓ ﻫﻲ ﺣﻘﻴﻘﺔ ﺍﻻﻧﺴﺎﻥ‪ .‬ﻭﺍﺫﺍ ﺭﺃﻳﺖ ﺧﻠﻘﺎ ﲡﺪ ﻋﺎﱂ ﺍﻷﺭﻭﺍﺡ ﻭﻫـﻲ‬ ‫ﺍﳊﻘﻴﻘﺔ ﺍﶈﻤﺪﻳﺔ ﻭﻋﺎﱂ ﺍﻷﺭﻭﺍﺡ ﺃﻭ ﻧﻮﺭ ﳏﻤﺪ ﻭﻋﺎﱂ ﺍﳌﺜﺎﻝ ﻭﻋﺎﱂ ﺍﻷﺟﺴﺎﻡ ﻭﻋﺎﱂ ﺍﻻﻧﺴﺎﻥ‪ .‬ﻫﺬﻩ ﻫﻲ‬ ‫ﺍﳌﺮﺍﺗﺐ ﺍﻟﺴﺒﻌﺔ‬

‫‪ 423‬ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺍﳉﻴﻠﻲ‪ ،‬ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﻣﻜﺘﺒﺔ ﺍﳉﻨﺪﻱ‪ ،‬ﻻ ﺗﺎﺭﻳﺦ‪ ،‬ﺹ ‪42 -41‬‬

‫ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﻫﺎﺭﻭﻥ ﺍﺑﺮﺍﻫﻴﻢ ‪235 -‬‬

‫ﺍﻟﺸﻜﻞ ﺍﻟﺜﺎﱐ‬ ‫ﺍﳌﺮﺍﺗﺐ ﺍﻟﺴﺒﻌﺔ‬

‫ﲡﻠﻴﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺳﺒﻊ ﻣﺮﺍﺗﺐ‬

‫‪424‬‬

‫‪ .1‬ﺍﻻﺣﺪﻳﺔ \ﺍﻟﻸﺗﻌﲔ \ ﺍﻷﻃﻼﻕ \ ﺫﺍﺕ ﺍﻟﺒﺤﺖ‬ ‫‪ .2‬ﺍﻟﻮﺣﺪﺓ \ ﺍﻟﺘﻌﲔ ﺍﻷﻭﻝ \ ﺍﳊﻘﻴﻘﺔ ﺍﶈﻤﺪﻳﺔ‬ ‫‪ .3‬ﺍﻟﻮﺍﺣﺪﻳﺔ \ ﺍﳊﻘﻴﻘﺔ ﺍﻷﻧﺴﺎﻧﻴﺔ‬ ‫‪ .4‬ﻋﺎﱂ ﺍﻷﺭﻭﺍﺡ \ ﺍﻟﻨﻮﺭ ﺍﶈﻤﺪﻱ‬ ‫‪ .5‬ﻋﺎﱂ ﺍﳌﺜﺎﻝ‬ ‫‪ .6‬ﻋﺎﱂ ﺍﻷﺟﺴﺎﻡ‬ ‫‪ .7‬ﻋﺎﱂ ﺍﻷﻧﺴﺎﻥ‬

‫‪ = 3 , 2 , 1‬ﺍﻟﺒﺎﻃﻦ‬ ‫‪= 7, 6 , 5 , 4‬‬ ‫ﺍﻟﻈﺎﻫﺮ‬ ‫‪424‬ﺍﻟﻔﻠﻴﻤﺒﺎﱐ‪ ،‬ﻋﺒﺪ ﺍﻟﺼﻤﺪ‪ ،‬ﺳﲑ ﺍﻟﺴﺎﻟﻜﲔ‪ ،‬ﻣﺼﺮ‪ :‬ﻣﺼﻄﻔﻰ ﺍﳊﻠﱯ‪1345 ،‬ﻫـ‪ ،‬ﺍﻭﻓﺴﻴﺖ ﺳـﻮﺭﺍﺑﺎﻳﺎ‪ :‬ﺷـﺮﻛﺔ‬ ‫ﻓﲑﺍﻣﻴﺪ‪ ،‬ﺕ‪.‬ﺕ‪ .‬ﺝ ‪ ،4‬ﺹ ‪104 -103‬‬

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‫ﻛﻤﺎ ﻗﻠﻨﺎ ﻣﻨﺬ ﺣﻮﺍﱃ ﺃﻭﺍﺋﻞ ‪ 1970‬ﺍﱃ ‪ 1995‬ﺗﺪﺍﻭﻟﺖ ﺑﲔ ﺃﻳﺪﻱ ﺍﳌﻼﻳﻮﻳﲔ ﻻ ﺳﻴﻤﺎ ﺍﻟﻌﺎﻣﺔ‬ ‫ﻣﻨﻬﻢ ﺭﺳﺎﺋﻞ ﻣﻄﺒﻌﻮﻋﺔ ﻭﺍﳌﻜﺘﻮﺑﺔ ﺍﻟﻴﺪﻭﻳﺔ ﻋﻠﻰ ﺷﻜﻞ ﺍﳌﺬﻛﺮﺍﺕ‪ .‬ﻭﻗﺪ ﲨﻌﺖ ﺃﻛﺜﺮ ﻣﻦ ﻣـﺌﱵ‪200‬‬ ‫ﻧﺴﺨﺔ ﻣﻨﻬﺎ‪ .‬ﻭﺍﺩﻋﻰ ﻫﺬﻩ ﺍﳌﻨﺸﻮﺭﺍﺕ ﺃ‪‬ﺎ ﻋﻠﻢ ﺍﻟﺘﺼﻮﻑ ﺃﻭ ﻋﻠﻢ ﺍﳊﻘﻴﻘﺔ‪ .‬ﻭﺑﻌﺪ ﺃﻥ ﺗﺄﻣﻠﺖ ﺳﻄﻮﺭﻫﺎ‬ ‫ﻭﻣﺎ ﲣﻔﱵ ﻭﺭﺍﺀ ﻫﺬﻩ ﺍﻟﺴﻄﻮﺭ ﻋﺮﻓﺖ ﻳﻘﻴﻨﺎ ﺃﻥ ﻫﺬﻩ ﺍﻟﺮﺳﺎﺋﻞ ﻛﻠﻬﺎ ﲢﺘﻮﻱ ﻋﻠﻰ ﺷﻴﺌﲔ ﺃﺳﺎﺳﻴﺘﲔ‪:‬‬ ‫ﻓﻜﺮﺓ ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ ﲟﻌﲎ ﺃﻥ ﺍﻟﻮﺟﻮﺩ ﺍﳊﻘﻴﻘﻲ ﻫﻮ ﻭﺟﻮﺩ ﺍﷲ ﻭﻭﺟﻮﺩ ﻣﺎ ﺳﻮﺍﻩ ﻭﺟﻮﺩ ﻭﳘﻲ ﺃﻭ‬ ‫‪425‬‬ ‫ﻭﺟﻮﺩ ﺍﷲ ﻛﺎﻟﺒﺪﻥ ﻭﻭﺟﻮﺩ ﻣﺎ ﺳﻮﺍﻩ ﻛﺄﻋﻀﺎﺀ ﳍﺬﺍ ﺍﻟﺒﺪﻥ ﻛﻤﺎ ﻗﺎﻟﻪ ﺍﺑﻦ ﺍﻟﻌﺮﰊ‪.‬‬ ‫‪426‬‬ ‫ﻭﻋﻘﻴﺪﺓ ﺍﻟﺒﺎﻃﻨﻴﺔ ﺃﻥ ﻟﻜﻞ ﻇﺎﻫﺮ ﺑﺎﻃﻨﺎ ﻭﻟﻜﻞ ﺗﱰﻳﻞ ﺗﺄﻭﻳﻼ‪.‬‬ ‫ﻭﺍﻟﻜﻼﻡ ﻋﻦ ﻫﺎﺗﲔ ﺍﻟﻌﻘﻴﺪﺗﲔ ﺻﻮﻻﺕ ﻭﺟﻮﻻﺕ ﻗﺪ ﻛﺘﺐ ﻋﻨﻬﻤﺎ ﺍﻟﻜﺜﲑ)ﻻ ﺑﺎﻟﻠﻐﺔﺍﳌﻼﻭﻳﺔ(‪ .‬ﻭﻟﺬﺍ‬ ‫ﺃﻧﺎ ﻫﻬﻨﺎ ﻻ ﺃﺗﻜﻠﻢ ﻋﻨﻬﻤﺎ ﺑﻞ ﺃﻛﺘﻔﻲ ﺃﻥ ﺃﻧﻘﻞ ﺑﻌﺾ ﺍﻟﺮﺳﻮﻡ ﺍﻟﱴ ﺗﻮﺟﺪ ﰲ ﻫﺬﻩ ﺍﳌﻨﺸﻮﺭﺍﺕ‪ .‬ﺩﻉ ﻫﺬﻩ‬ ‫ﺍﻟﺮﺳﻮﻡ ﺗﺘﺤﺪﺙ ﻋﻦ ﻧﻔﺴﻬﺎ‪:‬‬ ‫ﺍﳌﺮﺍﺗﺐ ﺍﻟﺴﺒﻌﺔ ﻛﻤﺎ ﺭﺃﻳﺘﻢ ﺷﻜﻠﻬﺎ ﻭﻟﻌﻞ ﻫﺬﺍ ﻣﻦ ﺍﺑﺘﻜﺎﺭ ﳏﻤﺪ ﻓﻀﻞ ﺍﻟﱪﻫﺎﻧﻔﻮﺭﻱ ﺍﳍﻨـﺪﻱ ﰱ‬ ‫ﻛﺘﺎﺑﻪ ﺍﻟﺘﺤﻔﺔ ﺍﳌﺮﺳﻠﺔ ﻭﺗﻮﰲ ﻋﺎﻡ ‪ 1619 = 1029‬ﻣﻘﺘﺒﺴﺎ ﺑﺎﳌﺮﺍﺗﺐ ﺍﻷﺭﺑﻌﲔ ﻛﻤﺎ ﻗﺎﻟﻪ ﻋﺒﺪ ﺍﻟﻜﺮﱘ‬ ‫ﺍﳉﻴﻠﻲ ‪ ،1360‬ﲡﺪ ﺍﻟﺮﺳﻢ ﻋﻠﻰ ﺻﻮﺭﺓ ﺳﺒﻌﺔ ﻣﺮﺍﺗﺐ ﺃﻭ ﺃﺩﻭﺍﺭ‪ .‬ﻓﻬﺬﻩ ﺍﳌﺮﺍﺗﺐ ﺍﻟﺴﺒﻌﺔ ﻫﻲ ﺣﻘﻴﻘﺔ‬ ‫ﺍﻟﻮﺟﻮﺩ ﻛﻠﻪ ﺑﺪﻭﻥ ﺍﺳﺘﺜﻨﺎﺀ‪ .‬ﺃﺫﺍ ﺭﺃﻳﺖ ﺧﺎﻟﻘﺎ ﲡﺪ ﺍﻷﺣﺪﻳﺔ ﻭﺍﻟﻮﺣﺪﺓ ﻭﺍﻟﻮﺍﺣﺪﻳﺔ ﻭﻫﺬﻩ ﺍﻷﺧﲑﺓ ﻫـﻲ‬ ‫ﺣﻘﻴﻘﺔ ﺍﻻﻧﺴﺎﻥ‪ .‬ﻭﺍﺫﺍ ﺭﺃﻳﺖ ﺧﻠﻘﺎ ﲡﺪ ﻋﺎﱂ ﺍﻷﺭﻭﺍﺡ ﻭﻫﻲ ﺍﳊﻘﻴﻘﺔ ﺍﶈﻤﺪﻳﺔ ﻭﻋﺎﱂ ﺍﻷﺭﻭﺍﺡ ﺃﻭ ﻧـﻮﺭ‬ ‫ﳏﻤﺪ ﻭﻋﺎﱂ ﺍﳌﺜﺎﻝ ﻭﻋﺎﱂ ﺍﻷﺟﺴﺎﻡ ﻭﻋﺎﱂ ﺍﻻﻧﺴﺎﻥ‪ .‬ﻭﻋﺎﱂ ﺍﻻﻧﺴﺎﻥ ﻳﺴﻤﻰ ﻣﺮﺗﺒﺔ ﺍﳉﺎﻣﻌﺔ ﻷﻥ ﺍﻻﻧﺴﺎﻥ‬ ‫ﺍﻟﻌﺎﱂ ﺍﻟﺼﻐﲑ ﲡﺪ ﻓﻴﻪ ﺍﻷﺷﻴﺎﺀ ﻛﻠﻬﺎ ﺑﺪﻭﻥ ﺍﺳﺘﺜﻨﺎﺀ ﻛﻤﺎ ﻗﺎﻝ ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺍﳉﻴﻠﻲ‪ :‬ﺍﳌﺮﺗﺒﺔ ﺍﻷﺭﺑﻌﻮﻥ ﻣﻦ‬ ‫ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ ﻫﻲ ﺍﻻﻧﺴﺎﻥ ﻭﺑﻪ ﲤﺖ ﺍﳌﺮﺍﺗﺐ ﻭﻛﻤﻞ ﺍﻟﻌﺎﱂ ﻭﻇﻬﺮ ﺍﳊﻖ ﺗﻌﺎﱃ ﻟﻈﻬﻮﺭﻩ ﺍﻷﻛﻤﻞ ﻋﻠﻰ‬ ‫ﺣﺴﺐ ﺃﲰﺎﺀﻩ ﻭﺻﻔﺎﺗﻪ‪ .‬ﻓﺎﻻﻧﺴﺎﻥ ﺃﻧﺰﻝ ﺍﳌﻮﺟﻮﺩﺍﺕ ﻣﺮﺗﺒﺔ ﻭﺃﻋﻼﻫﻢ ﻣﺮﺗﺒﺔ ﰱ ﺍﻟﻜﻤﺎﻻﺕ ﻓﻠﻴﺲ ﻟﻐﲑﻩ‬ ‫ﺫﻟﻚ ﻭﻗﺪ ﺑﻴﻨﺎﻩ ﺍﻧﻪ ﺍﳉﺎﻣﻌﺔ ﻟﻠﺤﻘﺎﺋﻖ ﺍﳊﻘﻴﺔ ﻭﺍﳊﻘﺎﺋﻖ ﺍﳋﻠﻘﻴﺔ ﲨﻠﺔ ﻭﺗﻔﺼﻴﻼ ﺣﻜﻤﺎ ﻭﻭﺟﻮﺩﺍ ﺑﺎﻟﺬﺍﺕ‬ ‫ﻭﺍﻟﺼﻔﺎﺕ ﻟﺰﻭﻣﺎ ﻭﻋﺮﺿﺎ ﺣﻘﻴﻘﺔ ﻭﳎﺎﺯﺍ ﻭﻛﻠﻤﺎ ﺭﺃﻳﺘﻪ ﺃﻭ ﲰﻌﺘﻪ ﰱ ﺍﳋﺎﺭﺝ ﻓﻬﻮ ﻋﺒﺎﺭﺓ ﻋﻦ ﺭﻗﻴﻘﺔ ﻣـﻦ‬ ‫ﺭﻗﺎﺋﻖ ﺍﻻﻧﺴﺎﻥ ﺃﻭ ﺍﺳﻢ ﳊﻘﻴﻘﺔ ﻣﻦ ﺣﻘﺎﺋﻘﻪ‪ .‬ﻓﺎﻻﻧﺴﺎﻥ ﻫﻮ ﺍﳊﻖ ﻭﻫﻮ ﺍﻟﺬﺍﺕ ﻭﻫﻮ ﺍﻟـﺼﻔﺎﺕ ﻭﻫـﻮ‬ ‫ﺍﻟﻌﺮﺵ ﻭﻫﻮ ﺍﻟﻜﺮﺳﻲ ﻭﻫﻮ ﺍﻟﻠﻮﺡ ﻭﻫﻮ ﺍﻟﻘﻠﻢ ﻭﻫﻮ ﺍﳌﻠﻚ ﻭﻫﻮ ﺍﳉﻦ ﻭﻫﻮ ﺍﻟﺴﻤﻮﺍﺕ ﻭﻛﻮﺍﻛﺒﻬﺎ ﻭﻫﻮ‬ ‫ﺍﻷﺭﺿﻮﻥ ﻭﻣﺎ ﻓﻴﻬﺎ ﻭﻫﻮ ﺍﻟﻌﺎﱂ ﺍﻟﺪﻧﻴﺎﻭﻱ ﻭﻫﻮ ﺍﻟﻌﺎﱂ ﺍﻷﺧﺮﻭﻱ ﻭﻫﻮ ﺍﻟﻮﺟﻮﺩ ﻭﻣﺎ ﺣﻮﺍﻩ ﻭﻫﻮ ﺍﳊـﻖ‬ ‫ﻭﻫﻮ ﺍﳋﻠﻖ ﻭﻫﻮ ﺍﻟﻘﺪﱘ ﻭﻫﻮ ﺍﳊﺎﺩﺙ‪ .‬ﻓﻠﻠﻪ ﺩﺭ ﻣﻦ ﻋﺮﻑ ﻧﻔﺴﻪ ﻣﻌﺮﻓﱵ ﺍﻳﺎﻫﺎ ﻷﻧﻪ ﻋﺮﻑ ﺭﺑﻪ ﻣﻌﺮﻓﺘﻪ‬ ‫ﻟﻨﻔﺴﻪ‪ 427.‬ﻫﺬﻩ ﻫﻲ ﺍﳌﺮﺍﺗﺐ ﺍﻟﺴﺒﻌﺔ ﻣﺸﲑﺓ ﺍﱃ ﻋﻘﻴﺪﺓ ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ‪.‬‬ ‫‪ 425‬ﺃﺑﻮ ﺍﻟﻌﻼ ﻋﻔﻴﻔﻲ‪ ،‬ﺍﻟﺘﺼﻮﻑ ﺍﻟﺜﻮﺭﺓ ﺍﻟﺮﻭﺣﻴﺔ ﰱ ﺍﻻﺳﻼﻡ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﺩﺍﺭ ﺍﳌﻌﺎﺭﻑ ‪ ،1963‬ﺹ ‪192‬‬ ‫‪ 426‬ﺍﻟﺸﻬﺮﺳﺘﺎﱐ‪ ،‬ﺍﳌﻠﻞ ﻭﺍﻟﻨﺤﻞ‪ ،‬ﺝ ‪ ،1‬ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﻣﺆﺳﺴﺔ ﺍﳊﻠﱯ‪ ،1968‬ﺹ‪192 -191‬‬ ‫‪ 427‬ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺍﳉﻴﻠﻲ‪ ،‬ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﻣﻜﺘﺒﺔ ﺍﳉﻨﺪﻱ‪ ،‬ﻻ ﺗﺎﺭﻳﺦ‪ ،‬ﺹ ‪42 -41‬‬

‫ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﻫﺎﺭﻭﻥ ﺍﺑﺮﺍﻫﻴﻢ ‪237 -‬‬

‫ﻭﻻ ﻳﺘﺮﺩﺩ ﺍﻟﱪﻫﺎﻧﻔﻮﺭﻱ ﺃﻥ ﻳﻘﻮﻝ ﺃﻥ ﻓﻜﺮﺓ ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ ﻣﻮﺟـﻮﺩ ﺓ ﻓىﺎﻵﻳـﺎﺕ ﺍﻟﻘﺮﺁﻧﻴـﺔ‬ ‫ﻭﺍﻻﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ ﻛﺎﻵﰐ‪:‬‬ ‫ﺃﻣﺎ ﰱ ﺍﻟﻘﺮﺁﻥ‪:‬‬

‫ﻭﷲ ﺍﳌﺸﺮﻕ ﻭﺍﳌﻐﺮﺏ ﻓﺄﻳﻨﻤﺎ ﺗﻮﻟﻮﺍ ﻓﺜﻢ ﻭﺟﻪ ﺍﷲ‬ ‫‪ .1‬ﻭﳓﻦ ﺃﻗﺮﺏ ﺍﻟﻴﻪ ﻣﻦ ﺣﺒﻞ ّﺍﻟﻮﺭﻳﺪ‬ ‫‪ .2‬ﻭﻫﻮ ﻣﻌﻜﻢ ﺃﻳﻨﻤﺎ‬ ‫‪ .3‬ﻭﳓﻦ ﺃﻗﺮﺏ ﺍﻟﻴﻪ ﻣﻨﻜﻢ ﻭﻟﻜﻦ ﻻ ﺗﺒﺼﺮﻭﻥ‬ ‫‪ .4‬ﺍﻥ ﺍﻟﺬﻳﻦ ﻳﺒﺎﻳﻌﻮﻧﻚ ﺍﳕﺎ ﻳﺒﺎﻳﻌﻮﻥ ﺍﷲ ﻳﺪ ﺍﷲ ﻓﻮﻕ ﺍﻳﺪﻳﻬﻢ‬ ‫‪ .5‬ﻫﻮ ﺍﻷﻭﻝ ﻭﺍﻵﺧﺮ ﻭﺍﻟﻈﺎﻫﺮ ﻭﺍﻟﺒﺎﻃﻦ ﻭﻫﻮ ﺑﻜﻞ ﺷﺊ ﻋﻠﻴﻢ‬ ‫‪ .6‬ﻭﰱ ﺃﻧﻔﺴﻜﻢ ﺃﻓﻼ ﺗﺒﺼﺮﻭﻥ‬ ‫‪ .7‬ﻭﺍﺫﺍ ﺳﺄﻟﻚ ّﻋﺒﺎﺩﻱ ﻋﲎ ﻓﺎﱏ ّﻗﺮﻳﺐ‬ ‫‪ .8‬ﻭﻣﺎ ﺭﻣﻴﺖ ﺍﺫ ﺭﻣﻴﺖ ﻭﻟﻜﻦ ﺍﷲ ﺭﻣﻰ‬ ‫‪ .9‬ﻭﻛﺎﻥ ﺍﷲ ﺑﻜﻞ ﺷﺊ ﳏﻴﻄﺎ‬ ‫ﻭﺍﻣﺎ ﰱ ﺍﳊﺪﻳﺚ‪:‬‬ ‫‪ .1‬ﻣﻦ ﻋﺮﻑ ﻧﻔﺴﻪ ﻓﻘﺪ ﻋﺮﻑ ﺭﺑﻪ‬ ‫‪ .2‬ﺃﻭﻝ ﻣﺎ ﺧﻠﻖ ﺍﷲ ﺗﻌﺎﱄ ﻧﻮﺭ ﻧﺒﻴﻚ ﻳﺎ ﺟﺎﺑﺮ‬ ‫‪ .3‬ﻛﻨﺖ ﻛﱰﺍ ﳐﻔﻴﺎ ﻓﺄﺣﺒﺒﺖ ﺃﻥ ﺃﻋﺮﻑ ﻓﺨﻠﻘﺖ ﺍﳋﻠﻖ ﻟﻴﻌﺮﻓﲏ‬ ‫‪) .4‬ﻓﻬﺬﻩ ﺍﻟﺜﻼﺛﺔ ﻟﻴﺴﺖ ﲝﺪﻳﺚ(‬ ‫‪ .5‬ﻻ ﻳﺰﺍﻝ ﻋﺒﺪﻱ ﻳﺘﻘﺮﺏ ﺍﱄ ﺑﺎﻟﻨﻮﺍﻓﻞ ﺣﱵ ّﺃﺣﺒﻪ ﻓﺎﺫﺍ ﺃﺣﺒﺒﺘﻪ ﻛﻨﺖ ﲰﻌﻪ ﺍﻟﺬﻱ ﻳﺴﻤﻊ ﺑﻪ‬ ‫‪ .6‬ﻭﺑﺼﺮﻩ ﺍﻟﺬﻱ ﻳﺒﺼﺮ ﺑﻪ‪ ،‬ﻭﻳﺪﻩ ﺍﻟﺬﻱ ﻳﺒﻄﺶ ‪‬ﺎ‪ ،‬ﻭﺭﺟﻠﻪ ﺍﻟﺬﻱ ﳝﺸﻲ ‪‬ﺎ‪.....‬‬ ‫ﺭﺃﻳﻨﺎ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﺩﻟﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻭﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ ﻻﺛﺒﺎﺕ ﺃﻥ ﻋﻘﻴﺪﺓ ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ ﺣﻖ‬ ‫ﺃﻥ ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ ﻧﻔﺴﻬﺎ ﻋﻘﻴﺪﺓ ﺑﺎﻃﻠﺔ‪ .‬ﻭﺑﻨﺎﺀ ﻋﻠﻰ ﺍﻟﻘﺎﻋﺪﺓ "ﺍﺫﺍ ﺑﻄﻞ ﺍﳌﺪﻟﻮﻝ ﺑﻄـﻞ ﺍﻟـﺪﻟﻴﻞ‪.‬‬ ‫ﻓﺎﻟﺪﻟﻴﻞ ﺑﺎﻃﻞ ﻷﻥ ﺍﳌﺪﻟﻮﻝ ﺑﺎﻃﻞ‪.‬‬ ‫ﺍ ﻋﺠﺎﺏ ﺭﺟﺎﻝ ﺍﻟﺪﻳﻦ ﰲ ﺟﻨﻮﺏ ﺷﺮﻕ ﺃﺳﻴﺎ ﺑﺎﳌﺮﺍﺗﺐ ﺍﻟﺴﺒﻌﺔ‬ ‫ﻣﻦ ﺍﻟﻜﺘﺐ ﺍﶈﻠﻴﺔ ﺍﻟﱵ ﺗﻨﺸﺮ ﻓﻜﺮﺓ ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ ﺍﳌﺮﺍﺗﺐ ﺍﻟﺴﺒﻌﺔ ﻛﻤﺎ ﻳﻠﻲ‪:‬‬ ‫‪428‬ﺃﺳﺮﺍﺭ ﺍﻟﻌﺎﺭﻓﲔ‪ ،‬ﺷﺮﺍﺏ ﺍﻟﻌﺎﺷﻘﲔ‪ ،‬ﺍﳌﻨﺘﻬﻲ‪ -‬ﳊﻤﺰﺓ ﻓﻨﺼﻮﺭﻱ‬ ‫‪ 429‬ﺟﻮﺍﻫﺮ ﺍﳊﻘﺎﺋﻖ ﻟﺸﻤﺲ ﺍﻟﺪﻳﻦ ﺍﻟﺴﻮﻣﻄﺮﺍﱐ‬ ‫‪428 Dalam S.M.N.al-Attas, The Mysticism of Hamzah Fansuri, Kula Lumpur, University‬ﲪﺰﺓ ﻓﻨﺼﻮﺭﻱ‬

‫ ‪of Malaya Press, 1970, pp. 233-526. Hamzah hidup dalam masa Sultan Alaiddin Riayat Syah 997‬‬‫ ‪1011H. (1589 - 1604M.) sampai kepermulaan zaman Sultan Iskandar Muda Mahkota Alam 1016‬‬‫‪1045H. (1607 - 1636M.) Lihat A. Hasymy, Ssyi’ah Dan Ahlussunnah, Surabaya: Bina Ilmu, 1983, hlm.‬‬ ‫‪71‬‬

‫‪- 238‬‬

‫‪ISoIT‬‬

‫‪ 430‬ﺍﻟﺘﺤﻔﺔ ﺍﳌﺮﺳﻠﺔ ﶈﻤﺪ ﺑﻦ ﻓﻀﻞ ﺍﷲ ﺍﻟﱪﻫﺎﻧﻔﻮﺭﻱ‬ ‫‪ 431‬ﺳﲑ ﺍﻟﺴﺎﻟﻜﲔ ﻟﻌﺒﺪ ﺍﻟﺼﻤﺪ ﺍﻟﻔﻠﻤﺒﺎﱐ‬ ‫‪ 432‬ﺍﻟﺪﺭ ﺍﻟﻨﻔﻴﺲ ﶈﻤﺪ ﻧﻔﻴﺲ ﺍﻟﺒﻨﺠﺎﺭﻱ‬ ‫‪ 433‬ﺟﻮﺍﻫﺮ ﺍﻟﺘﺼﻮﻑ ﶈﻤﺪ ﺍﲰﺎﻋﻴﻞ ﺍﳌﺪﺭﺍﺳﻲ‬ ‫‪434‬ﻣﻨﻬﻞ ﺍﻟﺼﺎﰲ ﰲ ﺑﻴﺎﻥ ﺭﻣﻮﺯ ﺃﻫﻞ ﺍﻟﺼﻮﰲ ﻻﻟﺸﻴﺦ ﺩﺍﻭﺩ ﺍﻟﻔﻄﺎﱐ‬ ‫‪ 435‬ﺑﻨﺘﻮﻕ ﻋﺎﱂ ﻣﻐﻜﺎﻛﻮﻣﻜﻦ ﻟﻌﺒﺪ ﺍﷲ ﻧﺎﻗﻮﻻ‬ ‫‪ 436‬ﺭﺳﺎﻟﺔ ﺃﺳﺮﺍﺭ ﺍﻟﺪﻳﻦ ﶈﻤﺪ ﻃﻴﺐ ﺍﻟﺒﻨﺠﺎﺭﻱ‬ ‫‪The Secret of Ana’l Haqq oleh K.S.K. Khan,437‬‬ ‫‪Ana al-Haq oleh Abdul Majid Haji Khatib.438‬‬ ‫‪“Martabat Alam Tujuh” dalam Warisan Intelektual Islam,439‬‬ ‫‪Wirid Hidayat Jati oleh Raden Ranggawarsita,440‬‬

‫ﻭﻫﻜﺬﺍ ﺍﱃ ﺁﺧﺮﻩ‪.‬‬ ‫ﺭﺃﻳﻨﺎ ﺍﱃ ﻫﺆﻻﺀ ﺭﺟﺎﻝ ﺍﻟﺪﻳﻦ ﺍﳌﺬﻛﻮﺭﻳﻦ ﺍﳌﻌﺠﺒﲔ ﺑﺎﳌﺮﺍﺗﺐ ﺍﻟﺴﺒﻌﺔ‪:‬‬ ‫ﺍﻟﺰﻣﻦ‪ :‬ﺯﻣﻨﻬﻢ ﺍﺑﺘﺪﺍﺀ ﻣﻦ ﺍﻟﻘﺮﻥ ﺍﻟﺴﺎﺑﻊ ﻋﺸﺮ ﺍﳌﻴﻼﺩﻱ‪ .‬ﺍﺫﺍ ﻗﺮﺃﻧﺎ ﻛﺘﺒﻬﻢ ﺗﺒﲔ ﺃ‪‬ﻢ ﻧﻘﻠﺔ ﻣﺘـﺮﲨﲔ‬ ‫ﺃﻱ ﻛﺘﺎﺏ ﺗﺼﻞ ﺍﱃ ﺃﻳﺪﻳﻬﻢ‪ .‬ﻭﻟﺬﺍ ﲡﺪ ﻛﺘﺒﻬﻢ‪ :‬ﻣﻼﻭﻳﺔ ﺍﻟﻠﻐﺔ‪ ،‬ﻋﺮﺑﻴﺔ ﺍﻷﺳﻠﻮﺏ‪ ،‬ﺭﻛﻴﻜﺔ ﺍﻟﺘﺮﻛﻴـﺐ‬ ‫ﺍﻟﻜﻼﻣﻴﺔ‪ .‬ﻻ ﻳﺒﺎﻟﻮﻥ ﺑﺎﳌﺼﻄﻠﺤﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﻔﻨﻴﺔ ﺑﻞ ﻧﻘﻠﻮﺍ ﻛﻤﺎ ﻫﻲ ﻣﻮﺟﻮﺩﺓ ﰱ ﺍﻟﻜﺘـﺐ ﺍﳌﺘﺮﲨـﺔ‪.‬‬ ‫ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ ﻣﺴﺘﻮﻃﻨﻬﻢ‪ .‬ﺍﻟﺒﻮﻻﻕ ﻭﺍﳊﻠﱯ ﲟﺼﺮ ﺗﻄﺒﻊ ﻛﺘﺒﻬﻢ‪ .‬ﻻ ﳒﺪ ﺩﻟﻴﻼ ﻋﻠـﻰ ﺃ‪‬ـﻢ ﻳﻌﺮﻓـﻮﻥ‬

‫‪429Nieuwenhuijze, C.O.A. Sam’l-Din Van Pasai, Leiden: E.J. Brill, 1945. p.245-266. Syams al-Din‬‬ ‫‪meninggal dalam tahun 1039H. - 1630M. Lihat A. Hasymy, ibid. hlm. 86‬‬ ‫‪430 Dalam Dr. A.H. Johns, The Gift Adressed to the Spirit of thr Prophet,Canberra, The Australian‬‬ ‫‪National University, 1965, pp. 128 - 148. Al-Burhanpuri meninggal dalam tahun 1029H. - 1619M.‬‬ ‫ﻡ‪431‬‬

‫ﺍﳉﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ ،‬ﻓﻮﻻﻭ ﻓﻴﻨﻎ‪ :‬ﺩﺍﺭ ﺍﳌﻌﺎﺭﻑ‪ ،‬ﺕ‪.‬ﺕ‪ .‬ﺹ ‪ ،106-102‬ﻛﺘﺎﺏ ﺍﻳـﻦ ﺩﺗـﻮﻟﻴﺲ ﺩﺍﱂ ﺗـﺎﻫﻮﻥ‬ ‫‪1203‬ﻫﺞ‪1788-‬‬ ‫ﻓﻮﻻﻭ ﻓﻴﻨﻎ‪ :‬ﺩﺍﺭ ﺍﳌﻌﺎﺭﻑ‪ ،‬ﺕ‪.‬ﺕ‪ .‬ﻛﺘﺎﺏ ﺍﻳﻦ ﺩﺗﻮﻟﻴﺲ ﺩﺍﱂ ﺗﺎﻫﻮﻥ ‪1200‬ﻫﺞ‪1785-‬ﻡ‪432‬‬ ‫ﻛﺘﺎﺏ ﺍﳋﺰﺍﺋﻦ‪ ،‬ﺑﻮﻣﺒﺊ‪ :‬ﺷﺮﻑ ﺍﻟﺪﻳﻦ ﺍﻟﻜﺘﱯ‪1369 ،‬ﻫﺞ ‪433‬‬ ‫‪434 Munuskrip ini dari Petani, selesai ditulis tangan huruf Jawi tahun 1383 Hijrah.‬‬ ‫‪435 Kelantan, Penerbit PAP 1395H. - 1975M.‬‬

‫ﻣﻔﺘﺎﺡ ﺍﳉﻨﺔ‪ ،‬ﺳﻨﻘﺎﻓﻮﺭﺓ‪ :‬ﺳﻠﻴﻤﺎﻥ ﻣﺮﻋﻲ‪ ،‬ﺕ‪.‬ﺕ‪ .‬ﺹ ‪36‬‬

‫‪436 Di tepi kitab‬‬

‫‪437 Lahore: Sh.S. Ashraf, reprinted 1987.‬‬

‫‪438 Kota Bharu: Pustaka Aman Press, 1989.‬‬ ‫‪439 Bandung: Penerbit Mizan, 1408H. - 1987M. hlm. 104 - 129.‬‬ ‫‪440 Simuh, Satu Studi Terhadap Serat Wirid Hidayat Jati, Pnerbit Universitas Indonesia, 1988.‬‬

‫ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﻫﺎﺭﻭﻥ ﺍﺑﺮﺍﻫﻴﻢ ‪239 -‬‬

‫ﺍﻷﻓﻜﺎﺭ ﺍﻟﺪﺧﻴﻠﺔ ﰱ ﺍﻻﺳﻼﻡ ﺷﻴﺌﺎ‪ .‬ﻭﻫﻢ ﺧﺪﺍﻡ ﺍﻟﻌﻠﻢ ﻭﺍﻟﺪﻳﻦ ﺍﳌﺨﻠﺼﲔ‪ .‬ﻭﻟﻮﻻ ﻛﺘﺒﻬﻢ ﳌـﺎ ﻋـﺮﻑ‬ ‫ﻣﺴﻠﻤﻮ ﻫﺬﻩ ﺍﻟﺒﻘﻌﺔ ﻣﻦ ﺍﻷﺭﺽ ﺍﻟﺪﻳﻦ ﺍﻻﺳﻼﻣﻲ ﺷﻴﺌﺎ‪.‬‬ ‫ﺍﻟﺘﻌﺮﻑ ﺑﺄﻭﻝ ﺷﺨﺼﻴﺔ ﺑﺎﺭﺯﺓ ﻣﻦ ﺭﺟﺎﻝ ﺍﻟﺪﻳﻦ‬ ‫ﻭﺃﻭﻝ ﻛﺘﺎﺏ ﺍﻟﺪﻳﻦ ﺍﻻﺳﻼﻣﻲ ﺗﺪﺭﺱ ﰱ ﻫﺬﻩ ﺍﻟﺒﻘﻌﺔ ﻣﻦ ﺍﻷﺭﺽ‬ ‫‪ .1‬ﺍﻟﺰﻣﻦ‪ :‬ﺧﻼﻝ ﺍﻟﻘﺮﻥ ﺍﻟﺴﺎﺑﻊ ﻋﺸﺮ ﺍﳌﻴﻼﺩﻱ‪.‬ﻋﺮﻑ ﰱ ﺟﺰﻳﺮﺓ ﺟﺎﻭﻩ ﺗﺴﻌﺔ ﺭﺟﺎﻝ ﺍﻟﺪﻳﻦ‬ ‫ﺍﻟﺪﺍﻋﲔ ﺍﱃ ﺍﻻﺳﻼﻡ ﻋﻠﻰ ﻃﺮﻳﻘﺔ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ‪ .‬ﻭﻫﻢ ﻳﻠﻘﺒﻮﻥ ﺏ "ﻭﺍﱄ ﺳﻮﻏﻮ" ﺃﻱ " ﺍﻷﻭﻟﻴﺎﺀ‬ ‫ﺍﻟﺘﺴﻌﺔ"‪ .‬ﺃﻱ ﻛﺘﺎﺏ ﻳﻘﺮﺃﻭﻥ ﻟﻠﻨﺎﺱ؟ ﻻ ﺃﺟﺪ ﺟﻮﺍﺑﺎ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ‪ .‬ﻭﻳﻘﺎﻝ ﺃﻥ ﻣﺪﺍﻓﻨﻬﻢ ﻳـﺰﺍﺭ ﺍﱃ‬ ‫ﺍﻵﻥ‪.‬‬ ‫‪ .2‬ﺍﻟﺰﻣﻦ‪ :‬ﺧﻼﻝ ﺍﻟﻘﺮﻥ ﺍﻟﺴﺎﺑﻊ ﻋﺸﺮ ﺍﳌﻴﻼﺩﻱ‪.‬ﻋﺮﻑ ﰱ ﺟﺰﻳﺮﺓ ﺳﻮﻣﻄﺮﺓ ﻭﺟﺎﻭﻩ ﺳـﺘﺔ‬ ‫ﺭﺟﺎﻝ ﺍﻟﺪﻳﻦ ﺍﻟﺪﺍﻋﲔ ﺍﱃ ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ‪ .‬ﺛﻼﺛﺔ ﻣﻨﻬﻢ ﺟﺰﻳﺮﺓ ﺳﻮﻣﻄﺮﺓ ﺍﳌﻮﻟﺪ ﻭﻫﻢ ﲪﺰﺓ ﻓﻨـﺼﻮﺭﻱ‪،‬‬ ‫ﻭﴰﺲ ﺍﻟﺪﻳﻦ ﺍﻟﺴﻮﻣﻄﺮﺍﱐ ﻭﻋﺒﺪ ﺍﻟﺮﺅﻑ ﺳﻴﻨﻜﻴﻞ‪ .‬ﻭﺍﺛﻨﺎﻥ ﻣﻦ ﺍﳍﻨﺪ ﻭﳘﺎ ﻧﻮﺭ ﺍﻟﺪﻳﻦ ﺍﻟﺮﺍﻧﺮﻱ ﻭﳏﻤـﺪ‬ ‫ﻓﻀﻞ ﺍﷲ ﺍﻟﱪﻫﺎﻧﻔﻮﺭﻱ‪ ،‬ﻭﻭﺍﺣﺪ ﺍﻳﺮﺍﱐ ﺍﲰﻪ ﻋﺒﺪ ﺍﳉﻠﻴﻞ ﻭﻳﻠﻘﺐ ﺳﻴﱵ ﺟﻴﻨﺎﺭ‪ .‬ﻭﻟﺒﻌﺾ ﻫﺆﻻﺀ ﻣﺆﻟﻔﺎﺕ‬ ‫ﻭﻻ ﺣﺎﺟﺔ ﺍﱃ ﺫﻛﺮﻩ ﻫﻨﺎ‪.‬‬ ‫ﺍﳊﻮﺍﺩﺙ‬ ‫‪ .1‬ﺍﻣﺎ ﲪﺰﺓ ﻓﻨﺼﻮﺭﻱ ﻓﺎﳌﻌﺠﺒﻮﻥ ﺑﻪ ﻳﺪﻋﻮﻧﻪ ﺑﺎﺳﻢ " ﺍﺑﻦ ﻋﺮﰊ ﺍﻟﺼﻐﲑ" ﻣﻘﺎﺑﻞ "ﺍﺑـﻦ ﺍﻟﻌـﺮﰊ‬ ‫ﺍﻟﺸﻴﺦ ﺍﻷﻛﱪ ﻣﺆﺳﺲ ﻋﻘﻴﺪﺓ ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ ﺍﳌﻌﺮﻭﻑ‪.‬‬ ‫‪ .2‬ﻭﺍﻣﺎ ﻋﺒﺪ ﺍﳉﻠﻴﻞ ﺍﳌﻠﻘﺐ ﺑﺴﻴﱵ ﺟﻴﻨﺎﺭ ﻓﺴﺄﻟﻪ ﺍﻷﻭﻟﻴﺎﺀ ﺍﻟﺘﺴﻌﺔ ﻋﻦ ﺳﺒﺐ ﺗﺮﻛﻪ ﻭﺃﺗﺒﺎﻋﻪ ﺻﻼﺓ‬ ‫ﺍﳉﻤﻌﺔ‪ .‬ﻓﺄﺟﺎﺏ ﻗﺎﺋﻼ ﺃﻥ ﺍﳉﻤﻌﺔ ﻏﲑ ﻣﻮﺟﻮﺩ ﻭﺍﻟﻮﺟﻮﺩ ﻫﻮ ﺍﷲ‪ .‬ﻭﺍﳌﺴﺠﺪ ﻏﲑ ﻣﻮﺟﻮﺩ ﻭﺍﻟﻮﺟﻮﺩ ﻫﻮ‬ ‫ﺍﷲ‪ .‬ﻭﺍﻟﺼﻼﺓ ﻏﲑ ﻣﻮﺟﻮﺩ ﻭﺍﻟﻮﺟﻮﺩ ﻫﻮ ﺍﷲ‪ .‬ﻓﻔﻄﻦ ﺍﻟﻨﺎﺱ ﺃﻥ ﺳﻴﱵ ﺟﻴﻨﺎﺭ ﻭﺃﺗﺒﺎﻋﻪ ﺍﻋﺘﻨـﻖ ﻋﻘﻴـﺪﺓ‬ ‫ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ ﻓﻬﺬﺍ ﻛﻔﺮ‪ .‬ﻓﺎﺳﺘﺘﺎﺑﻮﻩ ﻓﺄﰉ‪ .‬ﻓﺤﻜﻢ ﺑﺎﻻﻋﺪﺍﻡ ﻭﺟﺜﺘﻪ ﻣﺪﻓﻮﻧﺔ ﰱ ﻣﻜﺎﻥ ﺳﺮﻱ ﻻ ﻳﻌﻠﻤﻪ‬ ‫ﺍﻟﻨﺎﺱ‪ .‬ﻏﲑ ﺃﻥ ﺃﺗﺒﺎﻋﻪ ﻻ ﻳﺘﺮﻛﻮﻥ ﺗﻌﺎﻟﻴﻤﻪ ﺍﱃ ﺍﻵﻥ‪ .‬ﻭﻋﺮﻓﻮﺍ ﻫﺬﻩ ﺍﻟﻄﺎﺋﻔﺔ ﺑﺎﺳﻢ ﻏﻠﻴﻨﻚ‪-‬ﻏﻠﻴﻨﻴﻚ ﻳﻌﲏ‬ ‫‪441‬‬ ‫ﳘﺴﺎﺕ ﻭﳘﺴﺎﺕ‪.‬‬ ‫ﺍﻟﺒﺎﻃﻨﻴﺔ‬ ‫ﺃﺻﻮﻝ ﻣﺬﻫﺐ ﺍﻟﻐﻼﺓ ﻭﺍﳌﻔﻮﺿﺔ ﻭﺍﻟﺒﺎﻃﻨﻴﺔ ﻣﻦ ﺍﻻﲰﺎﻋﻴﻠﻴﺔ ﻭﺍﻻﻣﺎﻣﻴﺔ ﺍﻻﺛﲏ ﻋﺸﺮﻳﺔ ﳐﺘﻠﻄﺔ ﺑﻌﻀﻬﺎ‬ ‫ﺑﺒﻌﺾ ﰱ ﻛﺜﲑ ﻣﻦ ﺍﳌﺴﺎﺋﻞ‪ .‬ﻭﺍﺗﻔﻖ ﺃﻫﻞ ﺍﳌﻘﺎﻻﺕ ﺃﻥ ﺃﻭﻝ ﻣﻦ ﺃﺳﺲ ﻫﺬﺍ ﺍﳌﺬﻫﺐ ﺍﳌﻴﺸﻮﻡ ﻗﻮﻡ ﻣـﻦ‬ ‫ﺃﻭﻻﺩ ﺍ‪‬ﻮﺱ ﻭﺑﻘﺎﻳﺎ ﺍﳋﺮﻣﻴﺔ ﻭﺍﻟﻔﻼﺳﻔﺔ ﻭﺍﻟﻴﻬﻮﺩ ﻓﺠﻤﻌﻬﻢ ﻧﺎﺩ ﻭﺍﺷﺘﻮﺭﻭﺍ ﻭﻗﺎﻟﻮﺍ ﺃﻥ ﳏﻤﺪﺍ ﻏﻠﺐ ﻋﻠﻴﻨﺎ‬ ‫ﻭﺃﺑﻄﻞ ﺩﻳﻨﻨﺎ ﻭﺍﺗﻔﻖ ﻟﻪ ﺃﻋﻮﺍﻥ ﻭﻧﺼﺮﻭﺍ ﻣﺬﻫﺒﻪ ﻭﱂ ﻳﻜﻦ ﻧﺒﻴﺎ ﻭﻻ ﻣﻄﻤﻊ ﻟﻨﺎ ﰱ ﻧﺰﻉ ﻣﺎ ﰱ ﺃﻳﺪﻳﻬﻢ ﻣـﻦ‬ ‫ﺍﳌﻤﻠﻜﺔ ﺑﺎﻟﺴﻴﻒ ﻭﺍﶈﺮﺑﺔ ﻟﻘﻮﺓ ﺷﻮﻛﺘﻬﻢ ﻭﻛﺜﺮﺓ ﺟﻨﻮﺩﻫﻢ ﻭﻃﺒﻘﻮﺍ ﺍﻟﱪ ﻭﺍﻟﺒﺤﺮ ﻭﻛﺬﻟﻚ ﻻ ﻣﻄﻤﻊ ﻟﻨﺎ‬ ‫ﻓﻴﻬﻢ ﻣﻦ ﻃﺮﻳﻖ ﺍﳌﻨﺎﻇﺮﺓ ﳌﺎ ﻓﻴﻬﻢ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﻔﻀﻼﺀ‪ ...‬ﻭﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﻭﺿﻊ ﺣﻴﻠﺔ ﻳﺘﻮﺻﻠﻮﻥ ‪‬ﺎ ﺍﱃ‬ ‫‪441 H.M. Asjwadie sjukut Lc. Ilmu Tasawuf I, Singapore: ALHARAMAI PTE.LTD, p. 77.‬‬

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‫ﻓﺴﺎﺩ ﺩﻳﻨﻬﻢ ﻣﻦ ﺣﻴﺚ ﻻ ﻳﺸﻌﺮﻭﻥ‪ 442.‬ﻭﺃﻣﺎ ﺩﺭﺟﺎﺕ ﺣﻴﻠﻬﻢ ﻋﻠﻰ ﺗﺴﻊ ﺩﺭﺟﺎﺕ ﻣﺮﺗﺒﺔ ﺃﻭﳍﺎ ﺍﻟﺰﺭﻕ‬ ‫ﰒ ﺍﻟﺘﻔﺮﺱ‪ ،‬ﰒ ﺍﻟﺘﺄﻧﻴﺲ‪ ،‬ﰒ ﺍﻟﺘﺘﺸﻜﻴﻚ‪ ،‬ﰒ ﺍﻟﺘﻌﻠﻴﻖ‪ ،‬ﰒ ﺍﻟﺮﺑﻂ‪ ،‬ﰒ ﺍﻟﺘﺪﻟﻴﺲ‪ ،‬ﰒ ﺍﻟﺘﻠﺒﻴﺲ‪ ،‬ﰒ ﺍﳋﻠﻊ‪،‬‬ ‫ﰒ ﺍﻻﻧﺴﻼﺥ‪ .‬ﻭﻟﻠﺒﺎﻃﻨﻴﺔ ﺃﻟﻘﺎﺏ ﻛﺜﲑﺓ ﻣﻨﻬﺎ ﺍﻟﻘﺮﺍﻣﻄﺔ ﻭﺍﻟﻘﺮﻣﻄﻴﺔ ﻭﺍﳋﺮﻣﻴﺔ ﻭﺍﳋﺮﻣﺪﻳﻨﻴﺔ ﻭﺍﻻﲰﺎﻋﻴﻠﻴـﺔ‬ ‫ﻭﺍﻟﺴﺒﻌﻴﻨﻴﺔ ﻭﺍﻟﺒﺒﻜﻴﺔ ﻭﺍﶈﻤﺮﺓ ﻭﺍﻟﺘﻌﻠﻴﻤﻴﺔ‪ 443.‬ﻭﺫﻟﻚ ﻟﺰﻋﻤﻬﻢ ﺃﻥ ﻟﻜﻞ ﻇﺎﻫﺮ ﺑﺎﻃﻦ ﻭﻟﻜﻞ ﺗﱰﻳﻞ ﺗﺄﻭﻳﻼ‬ ‫‪444‬‬ ‫ﺍﻧﺴﻼﺧﺎ ﻣﻦ ﺍﻟﺪﻳﻦ‪.‬‬ ‫ﻭﺍﻟﻘﻮﻝ ﺍﻟﻮﺟﻴﺰ ﻓﻴﻪ ﺃ‪‬ﻢ ﳌﺎ ﻋﺠﺰﻭﺍ ﻋﻦ ﺻﺮﻑ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ ﺻﺮﻓﻮﻫﻢ ﻋﻦ ﺍﳌـﺮﺍﺩ ‪‬ﻤـﺎ ﺍﱃ‬ ‫ﳐﺎﺭﻳﻖ ﺯﺧﺮﻓﻮﻫﺎ ﻭﺍﺳﺘﻔﺎﺩﻭ – ﲟﺎ ﺍﻧﺘﺰﻋﻮﻩ ﻣﻦ ﻧﻔﻮﺳﻬﻢ ﻣﻦ ﻣﻘﺘﻀﻰ ﺍﻷﻟﻔﺎﻅ – ﺍﺑﻄﺎﻝ ﻣﻌﺎﱏ ﺍﻟﺸﺮﻉ‪.‬‬ ‫ﻭﺍﺳﺘﺪﻟﻮﺍ ﺃﻳﻀﺎ ﺑﺎﻷﻋﺪﺍﺩ ﻭﺍﳊﺮﻭﻑ ﻣﺜﻞ ﺍﻟﺜﻘﺐ ﻋﻠﻰ ﺭﺃﺱ ﺍﻵﺩﻣﻲ ﺳﺒﻌﺔ ﻭﺍﻟﺴﻤﻮﺍﺕ ﺳﺒﻌﺔ ﻭﺍﻷﺭﺿﻮﻥ‬ ‫ﺳﺒﻊ ﻭﺍﻟﻨﺠﻮﻡ ﺳﺒﻌﺔ ﻭﺃﻳﺎﻡ ﺍﻷﺳﺒﻮﻉ ﺳﺒﻌﺔ‪ .‬ﻭﻗﺎﻟﻮ ﺃﻳﻀﺎ ﺃﻥ ﺍﻵﺩﻣﻲ ﻋﻠﻰ ﺷﻜﻞ ﺣﺮﻭﻑ ﳏﻤﺪ ﻓـﺎﻥ‬ ‫‪445‬‬ ‫ﺭﺃﺳﻪ ﻣﺜﻞ ﻣﻴﻢ ﻭﻳﺪﺍﻩ ﻣﺒﺴﻮﻃﺘﺎﻥ ﻣﺜﻞ ﻛﺎﳊﺎﺀ ﻭﻋﺠﺰﻩ ﻛﺎﳌﻴﻢ ﻭﺭﺟﻼﻩ ﻛﺎﻟﺪﺍﻝ‪ .‬ﻭﻫﻜﺬﺍ‬ ‫ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ ﻭﺍﻟﺒﺎﻃﻨﻴﺔ ﰱ ﻣﻠﻴﺴﻴﺎ‬ ‫ﻭﺟﻨﻮﺏ ﺷﺮﻕ ﺃﺳﻴﺎ‬ ‫ﻭﻭﺟﺪﻧﺎ ﰱ ﺍﳋﻄﻮﻃﺔ ﺍﳌﻼﻳﻮﻳﺔ ﺍﻟﱴ ﻛﺘﺒﻬﺎ ﺗﻮﺍﻥ ﺗﻴﻪ ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ ﻣﻦ ﻭﻻﻳﺔ ﺑـﺎﻫﻨﺞ ﺗﻌﻠﻴﻘـﺎﺕ‬ ‫ﺷﺪﻳﺪ ﺍﻟﻠﻬﺠﺔ ﻋﻠﻰ ﻣﻦ ﺍﻋﺘﻨﻖ ﺍﳌﺮﺍﺗﺐ ﺍﻟﺴﺒﻌﺔ – ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ ﻭﺍﻟﺒﺎﻃﻨﻴﺔ‪ .‬ﻭﻫﺬﻩ ﺍﳌﺨﻄﻮﻃﺔ ﻛﺘﺒـﺖ‬ ‫ﰱ ﻋﺎﻡ ‪ 1206‬ﺍﳍﺠﺮﻳﺔ‪ .‬ﰒ ﻋﺜﺮﻧﺎ ﻋﻠﻰ ﻛﺘﺎﺏ ﰱ ﻋﻠﻢ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻔﻪ ﺍﳊﺎﺝ ﺯﻛﺮﻳﺎ ﻓﺎﺟﻖ ﺳﻮﻍ ﻭﻻﻳﺔ‬ ‫ﻗﺪﺡ ﻃﺒﻊ ﺍﻟﻜﺘﺎﺏ ﻋﺎﻡ ‪1369‬ﻭﰱ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪ 446‬ﺻﺮﺡ ﺍﳌﺆﻟﻒ ﺃﻥ ﻋﻘﻴﺪﺓ ﻃﺎﺋﻔـﺔ ﺃﻭ ﺩﻳـﻦ "‬ ‫ﺗﺴﻠﻴﻢ " ﻋﺒﺎﺭﺓ ﻋﻦ ﺣﻠﻮﻝ ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ ﰱ ﺍﻟﺒﺎﻃﻨﻴﺔ ﺃﻭ ﺣﻠﻮﻝ ﺍﻟﺒﺎﻃﻨﻴﺔ ﰲ ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ‪ .‬ﻭﺍﺩﻋـﻰ‬ ‫ﺭﺟﻞ ﺃﻧﻪ ﺯﺍﺭ ﻭﺗﻌﻠﻢ ﺍﻟﺘﺼﻮﻑ ﰱ ﺗﺎﻳﻠﻨﺪ ﻭﺳﻨﻐﺎﻓﻮﺭﺓ ﻭﺑﺮﻭﻧﺎﻱ ﻭﺳﻮﻣﻄﺮﺓ ﻭﺟﺎﻭﻩ ﻭﺳﻮﻻﻭﻳﺴﻰ ﻭﺃﻣﻜﻨﺔ‬ ‫ﺃﺧﺮﻯ ﰲ ﺟﻨﻮﺏ ﺷﺮﻕ ﺃﺳﻴﺎ ﳌﺪﺓ ﺍﺛﲏ ﻋﺸﺮﺓ ﻋﺎﻣﺎ‪ .‬ﻭﻫﻜﺬﺍ ﻗﺎﻝ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﰱ ﻛﺘﺎﺑـﻪ " ﺣﻘﻴﻘـﺔ‬ ‫ﺍﻧﺴﺎﻥ " ﺻﺪﺭ ﰱ ﻋﺎﻡ ‪ 1985‬ﺍﳌﻴﻼﺩﻳﺔ ﺑﺪﻭﻥ ﺍﺳﻢ ﺍﳌﻄﺒﻌﺔ ﺃﻭ ﺍﻟﻨﺎﺷﺮ‪ .‬ﻭﺑﻌﺪ ﺃﻥ ﻗﺎﺭﻧﺖ ﳏﺘﻮﻳـﺎﺕ‬ ‫ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭ ﳏﺘﻮﻳﺎﺕ ﻛﺘﺎﺏ ﻫﺪﺍﻳﺔ ﺍﻷﻧﻮﺍﺭ ﻧﺸﺮﻩ " ﺩﻳﻦ ﺗﺴﻠﻴﻢ " ﻧﻔﺴﻪ ﻭﳏﺘﻮﻳـﺎﺕ ﻛﺘـﺎﺏ "‬ ‫ﺣﻘﻴﻘﺔ ﺍﻧﺴﺎﻥ " ﺍﳌﺬﻛﻮﺭ ﻭﳏﺘﻮﻳﺎﺕ ﲨﻴﻊ ﻣﺎ ﲨﻌﺘﻪ ﻋﻠﻰ ﻗﺪﺭ ﺃﻛﺜﺮ ﻣﻦ ﻣﺌﱵ ﻧﺴﺨﺔ ﻓﻮﺟﺪﺕ ﲨﻴﻌﻬﺎ‬ ‫ﻋﺒﺎﺭﺓ ﻋﻦ ﺍﻻﲢﺎﺩ ﺑﲔ ﻓﻠﺴﻔﺔ ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ ﻭﺍﻟﺒﺎﻃﻨﻴﺔ ﻭﻫﻲ ﻋﺒﺎﺭﺓ ﻋﻦ ﺣﻠﻮﻝ ﻭﺣـﺪﺓ ﺍﻟﻮﺟـﻮﺩ ﰱ‬ ‫ﺍﻟﺒﺎﻃﻨﻴﺔ ﺃﻭ ﺣﻠﻮﻝ ﺍﻟﺒﺎﻃﻨﻴﺔ ﰲ ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ‪.‬‬

‫‪ ،19،442‬ﳏﻤﺪ ﺍﻟﺪﻳﻠﻤﻲ‪ ،‬ﺑﻴﺎﻥ ﻣﺬﻫﺐ ﺍﻟﺒﺎﻃﻨﻴﺔ ﻭﺑﻄﻼﻧﻪ‪ ،‬ﺍﺳﺘﺎﻧﺒﻮﻝ‪ :‬ﻣﻄﺒﻌﺔ ﺍﻟﺪﻭﻟﺔ‪ ،1938 ،‬ﺹ ‪2‬‬ ‫‪ ،443‬ﺍﻧﻈﺮ ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ ﺍﺑﺘﺪﺃ ﻣﻦ ﺹ‪ 21‬ﺍﻟﻐﺰﺍﱄ‪ ،‬ﻓﻀﺎﺋﺢ ﺍﻟﺒﺎﻃﻨﻴﺔ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﺍﻟﺪﺍﺭ ﺍﻟﻘﻮﻣﻴﺔ‪1964 ،‬ﻡ‪ ،‬ﺹ ‪11‬‬ ‫‪444‬ﳏﻤﺪ ﺑﻦ ﻣﺎﻟﻚ ﺍﻟﻴﻤﺎﱐ‪ ،‬ﻛﺸﻒ ﺃﺳﺮﺍﺭ ﺍﻟﺒﺎﻃﻨﺔ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﻣﻄﺒﻌﺔ ﺍﻷﻧﻮﺍﺭ‪ ،1939 ،‬ﺹ ‪8‬‬ ‫‪445‬ﺍﻟﻐﺰﺍﱄ‪ ،‬ﻓﻀﺎﺋﺢ ﺍﻟﺒﺎﻃﻨﻴﺔ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﺍﻟﺪﺍﺭ ﺍﻟﻘﻮﻣﻴﺔ‪1964 ،‬ﻡ‪ ،‬ﺍﻧﻈﺮ ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ ﻭﺍﻟﺜﺎﱐ‬ ‫‪446‬ﺍﳊﺎﺝ ﺯﻛﺮﻳﺎ ﺃﺑﻮ ﺑﻜﺮ‪ ،‬ﺭﺳﺎﻟﺔ ﺃﻇﻬﺎﺭ ﺍﳊﻖ‪ ،‬ﻓﻴﻨﻨﻎ‪ :‬ﺍﳌﻄﺒﻌﺔ ﺍﻻﲢﺎﺩﻳﺔ‪23 -12 ،1369 ،‬‬

‫ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﻫﺎﺭﻭﻥ ﺍﺑﺮﺍﻫﻴﻢ ‪241 -‬‬

‫ﻭﺗﻔﻀﻠﻮﺍ ﺑﺎﻟﻘﺎﺀ ﺍﻟﻨﻈﺮ ﻋﻠﻰ ﻧﻮﻉ ﻣﻦ ﺍﳊﻠﻮﻝ ﺍﻟﺸﻜﻠﻴﺔ ﺍﻟﱴ ﺗﻌﱪ ﻋﻦ ﻭﺟﻮﺩ ﻃﺎﺋﻔﺔ ﺿﺎﻟﺔ ﻣﻦ ﻫﺬﻩ‬ ‫ﺍﻷﻣﺔ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺒﻘﻌﺔ ﻣﻦ ﺃﺭﺽ ﺍﷲ‪ .‬ﻭﻫﺬﻩ ﺍﻷﺷﻜﺎﻝ ﻛﻠﻬﺎ ﻧﻘﻠﻨﺎﻫﺎ ﻣﻦ ﻛﺘﺎﺏ "ﺣﻘﻴﻘـﺔ ﺍﻧـﺴﺎﻥ"‬ ‫ﺍﳌﺬﻛﻮﺭ‪:447‬‬ ‫ﻭﻣﻦ ﻫﻨﺎ ﻧﺄﰐ ﺃﺣﺪ ﻋﺸﺮ ﳕﻮﺫﺟﺎ ﻣﻦ ﺍﻷﺷﻜﺎﻝ ﺍﳌﻔﺨﺨﺔ ﻛﻤﺎ ﺃﺷﺮﻧﺎﻫﺎ ﻭﺟﻌﻠﻨﺎ ﻋﻨـﻮﺍﻥ ﻫـﺬﻩ‬ ‫ﺍﻟﺮﺳﺎﻟﺔ‪ .‬ﻭﻧﻘﺼﺪ ﺑﺎﻟﻔﺦ ﻫﻮ ﺍﻟﻜﻔﺮ‪ .‬ﻭﻳﻬﻤﻨﺎ ﺃﻥ ﻧﻌﺮﻑ ﺃﻥ ﻣﻮﻗﻒ ﺩﺍﻋـﻲ ﺍﻟﺒﺎﻃﻨﻴـﺔ ﺍﳌﻠﻌـﻮﻥ ﲡـﺎﻩ‬ ‫ﺍﳌﺨﺪﻭﻉ‪ (1 :‬ﺍﳊﻠﻒ ﺃﻥ ﻻ ﳜﱪ ﺍﳌﺨﺪﻭﻉ ﺃﺣﺪﺍ ﻣﺎ ﻋﻠﻢ ﺍﻳﺎﻩ ﻷﻧﻪ ﺳﺮ ﻣﻦ ﺃﺳﺮﺍﺭ ﺍﷲ ﺍﻟﺬﻯ ﻻ ﻳﻌﻠﻤﻪ‬ ‫ﺍﻻ ﺃﻭﻟﻴﺎﺀ ﺍﷲ‪ (2 .‬ﻳﺸﺘﻢ ﻭﳛﺘﻘﺮ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺭﺟﺎﻝ ﺍﻟﺪﻳﻦ ﻷ‪‬ﻢ ﺃﻫﻞ ﺍﻟﻈﺎﻫﺮ‪ ،‬ﻭﺍﻟﻐﺮﺽ ﻫﻮ ﳏﻮ ﺷـﺮﻳﻌﺔ‬ ‫ﳏﻤﺪ ﻷﻧﻪ ﻣﺎ ﺃﺗﻰ ﺍﻻ ﺍﻟﻈﺎﻫﺮ‪ (3 ،‬ﺍﻟﻨﻔﺎﻕ ﻭﺍﻟﺘﻘﻴﺔ‪ (4 .‬ﻟﻜﻞ ﺷﺊ ﻟﻪ ﻇﺎﻫﺮ ﻭﺑﺎﻃﻦ‪ ،‬ﺍﻟﻈـﺎﻫﺮ ﻗـﺸﺮ‬ ‫ﻭﺍﻟﺒﺎﻃﻦ ﻟﺐ‪.‬‬ ‫ﺍﻟﺸﻜﻞ ﺍﻷﻭﻝ‬

‫ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ‪ :‬ﺍﻧﻈﺮ ﺍﱃ ﺍﻟﺸﻜﻞ ﻣﻦ ﺃﻋﻠﻰ ﲡﺪ ﻛﻠﻤﺔ ﺃﺣﺪﺓ ﻭﺣﺪﺓ ﻭﺍﺣﺪﻳﺔ )ﻓﻬﺬﻩ ﺍﻟﻜﻠﻤـﺎﺕ‬ ‫ﺗﺸﲑ ﺍﱃ ﲡﻠﻴﺎﺕ ﺫﺍﺕ ﺍﷲ ﺗﻌﺎﱃ ﺑﺎﻃﻨﺎ( ﰒ ﲡﺪ ﻋﺎﱂ ﺭﻭﺡ ﻭﻋﺎﱂ ﻣﺜﺎﻝ ﻭﻋﺎﱂ ﺃﺟـﺴﺎﻥ )ﻡ( ﻭﻋـﺎﱂ‬ ‫ﺍﻧﺴﺎﻥ )ﻓﻬﺬﻩ ﺗﺸﲑ ﺍﱃ ﲡﻠﻴﺎﺕ ﺫﺍﺕ ﺍﷲ ﺗﻌﺎﱃ ﻇﺎﻫﺮﺍ(‪ .‬ﻭﻫﺬﻩ ﻳﺴﻤﻰ ﺍﻟﺘﱰﻻﺕ ﻋﻨﺪ ﺍﳌﺘﺼﻮﻓﺔ‪ .‬ﻭﻣـﻦ‬ ‫ﻛﻠﻤﺔ ﺍﻧﺴﺎﻥ )ﲢﺖ( ﲡﺪ ﻧﻔﺲ ﺃﻣﺎﺭﺓ ﻭﻟﻮﺍﻣﺔ ﻭﻣﻠﻬﻤﺔ ﻭﻣﻄﻤﺌﻨﺔ ﻭﻣﺮﺿﻴﺔ ﻭﻛﻤﺎﻟﻴﺔ ﻓﻬﺬﻩ ﻳﺴﻤﻰ ﺍﻟﺘﺮﻗﻲ‬ ‫‪447‬ﻭﻧﻜﺘﻔﻰ ‪‬ﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻮﺍﺣﺪ ﻷﻧﻪ ﳝﺜﻞ ﺍﻟﻜﺘﺐ ﻭﺍﳌﻨﺸﻮﺭﺍﺕ ﺍﻷﺧﺮﻯ‪.‬ﻭﳓﻦ ﰱ ﲤﺎﻡ ﺍﻻﺳﺘﻌﺪﺍﺩ ﺃﻥ ﻧﻌﺮﺿﻬﺎ ﰱ ﺃﻱ‬ ‫ﻣﻌﺮﺽ ﻟﻮ ﻃﻠﺒﻨﺎ‪...‬‬

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‫ﻋﻨﺪ ﺍﳌﺘﺼﻮﻓﺔ‪ .‬ﻭﺑﻌﺪ ﻛﻤﺎﻝ ﺍﻟﺘﺮﻗﻰ ﺑﺎ‪‬ﺎﻫﺪﺓ ﺑﻠﻎ ﺍﻻﻧﺴﺎﻥ ﺍﻟﻐﺎﻳﺔ ﺍﳌﺴﻤﺎﺓ " ﺍﻻﻧﺴﺎﻥ ﺍﻟﻜﺎﻣـﻞ "‪ .‬ﻭﰱ‬ ‫ﻛﺘﺎﺑﻪ "ﺍﻻﻧﺴﺎﻥ ﺍﻟﻜﺎﻣﻞ" ﰲ ﺑﺎﺏ ﺍﻻﻧﺴﺎﻥ ﺍﻟﻜﺎﻣﻞ ﻗﺎﻝ ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺍﳉﻴﻠﻲ " ﺃﻥ ﺍﻻﻧﺴﺎﻥ ﺍﻟﻜﺎﻣﻞ ﻫﻮ‬ ‫ﺍﻟﻘﻄﺐ ﺍﻟﺬﻱ ﺗﺪﻭﺭ ﻋﻠﻴﻪ ﺃﻓﻼﻙ ﺍﻟﻮﺟﻮﺩ ﻣﻦ ﺃﻭﻟﻪ ﺍﱃ ﺁﺧﺮﻩ ﻭﻫﻮ ﺍﻟﻮﺍﺣﺪ ﻣﻨﺬ ﻛﺎﻥ ﺍﻟﻮﺟﻮﺩ ﺍﱃ ﺍﺑـﺪ‬ ‫ﺍﻵﺑﺪﻳﻦ‪ "...‬ﻫﺬﺍ ﺍﻟﻮﺻﻒ ﳝﻜﻦ ﺃﻥ ﻳﻄﺒﻖ ﻋﻠﻰ ﺍﷲ ﻓﻘﻂ ﻻ ﻏﲑ‪ .‬ﻣﺎ ﺭﺃﻳﻜﻢ ﰱ ﻗﻮﻝ ﺍﳉﻴﻠﻲ؟ ﻭﻛﻴﻒ‬ ‫ﻳﻔﻬﻤﻪ ﺍﳌﺴﻠﻤﻮﻥ ﺍﻟﺴﺎﺫﺟﻮﻥ ؟ ﻭﺍﻷﺷﻜﺎﻝ ﺍﳌﻠﺤﻘﺔ ﻫﺬﻩ ﻛﻠﻬﺎ ﺃﺧﺬﺕ ﻣﻦ ﺃﻳﺪﻳﻬﻢ‪.‬‬ ‫ﺍﻟﺸﻜﻞ ﺍﻟﺜﺎﱐ‬

‫ﺍﻟﺒﺎﻃﻨﻴﺔ‪ :‬ﳏﻤﺪ ﻡ ﻫﻮ ﺍﻟﺮﺃﺱ‪ ،‬ﺡ ﻳﺪﺍﻩ ﺍﳌﺴﻮﻃﺘﺎﻥ‪ ،‬ﻡ ﺍﻟﺴﺮﺓ‪ ،‬ﺩ ﺍﻟﺮﺟﻠﲔ‪ .‬ﻗﺎﻝ ﺍﻟﺒﺎﻃﻨﻴﺔ‪ :‬ﳏﻤـﺪ‬ ‫ﺍﻟﻨﱯ ﺍﻟﻌﺮﺑﻴﺎﻟﺬﻱ ﻭﻟﺪ ﲟﻜﺔ ﻭﺗﻮﰲ ﺑﺎﳌﺪﻳﻨﺔ ﻗﺪ ﻣﺎﺕ ﻭﺑﻄﻠﺖ ﺷﺮﻳﻌﺘﻪ ﲟﻮﺗﻪ‪ ،‬ﻭﺃﻧﺖ ﺃﻳﻬـﺎ ﺍﻻﻧـﺴﺎﻥ‬ ‫ﳏﻤﺪ ﻡ ﻫﻮ ﺍﻟﺮﺃﺱ‪ ،‬ﺡ ﻳﺪﺍﻩ ﺍﳌﺴﻮﻃﺘﺎﻥ‪ ،‬ﻡ ﺍﻟﺴﺮﺓ‪ ،‬ﺩ ﺍﻟﺮﺟﻠﲔ‪.‬‬

‫ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﻫﺎﺭﻭﻥ ﺍﺑﺮﺍﻫﻴﻢ ‪243 -‬‬

‫ﺍﻟﺸﻜﻞ ﺍﻟﺜﺎﻟﺚ‬

‫ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﻌﺎﻣﺔ‪:‬‬ ‫‪ .1‬ﺍﻟﻠﻌﺒﺔ ﺑﺎﳊﺮﻭﻑ ﻭﺍﻟﻌﺪﺩ "ﺑﺎﻃﻨﻴﺔ‬ ‫‪ .2‬ﺍﷲ ﻫﻮ ﻛﻞ ﺷﺊ "ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ"‬ ‫ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ ﺣﻞ ﰱ ﺍﻟﺒﺎﻃﻨﻴﺔ ‪ -‬ﺍﻟﺒﺎﻃﻨﻴﺔ ﺣﻞ ﰱ ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ‪.‬‬ ‫ﺍﻟﺒﺎﻃﻨﻴﺔ‪ :‬ﺍﺩﻡ ﺍ‪-‬ﺍﷲ‪ ،‬ﺩ‪-‬ﺩﺍﱂ )ﰱ(‪ ،‬ﻡ‪ -‬ﳏﻤﺪ‪ .‬ﻫﺬﺍ ﺍﻟﺸﻜﻞ ﻳﺸﲑ ﺍﱃ ﺃﻥ ﺍﷲ ﰱ ﳏﻤﺪ ﻭﳏﻤﺪ‬ ‫ﻫﻮ ﺍﻻﻧﺴﺎﻥ ﻻ ﳏﻤﺪ ﺍﻟﻨﱯ ﺍﻟﺮﺳﻮﻝ ﻷﻧﻪ ﻗﺪ ﻣﺎﺕ ﻭﻣﺘﺖ ﺷﺮﻳﻌﺘﻪ‪ .‬ﻓﻜﻠﻤﺔ ﺍﷲ ﰱ ﺍﻻﻧﺴﺎﻥ‪ ،‬ﺟﻮﺍﺏ ﳌﻦ‬ ‫ﺳﺄﻝ ﺃﻳﻦ ﺍﷲ؟ ﻓﺄﺟﺎﺏ ﺍﻟﺒﺎﻃﻨﻴﺔ‪ :‬ﺍﷲ ﰱ ﺍﻻﻧﺴﺎﻥ‪ .‬ﻛﻤﺎ ﻗﺎﻝ ﺍﳊﻼﺡ ﺃﻥ ﺍﷲ ﺣﻞ ﰱ ﻧﻔـﺴﻪ ﻭﻗﺎﻟـﺖ‬ ‫ﺍﻟﻨﺼﺎﺭﻱ ﺃﻥ ﺍﷲ ﺣﻞ ﰱ ﻋﻴﺴﻰ ﺍﺑﻦ ﻣﺮﱘ‬ ‫ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ‪ :‬ﻫﺬﻩ ﺍﻟﻔﻜﺮﺓ ﺍﳊﻠﻮﻟﻴﺔ " ﺍﷲ ﰱ ﳏﻤﺪ ﺃﻱ ﺍﻧﺴﺎﻥ"‪.‬‬ ‫ﻓﻜﻠﻤﺔ ﺍﺩﻡ ﻫﻰ ﻣﻦ ﺗﻌﺎﻟﻴﻢ ﺍﻟﻮﺟﻮﺩﻳﺔ – ﺍﻟﺒﺎﻃﻨﻴﺔ‪ ،‬ﻗﺪ ﺣﻞ ﺍﻟﺒﺎﻃﻨﻴﺔ ﰱ ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ – ﻭﺣـﻞ‬ ‫ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ ﰱ ﺍﻟﺒﺎﻃﻨﻴﺔ‪.‬‬

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‫ﺍﻟﺸﻜﻞ ﺍﻟﺮﺍﺑﻊ‬

‫ﺍﻟﺒﺎﻃﻨﻴﺔ‪ :‬ﻟﻜﻞ ﻭﺍﺣﺪ ﻣﻦ ﻛﻠﻤﺔ ﺍﷲ ﻭﻛﻠﻤﺔ ﳏﻤﺪ ﻣﻦ ﺃﺭﺑﻌﺔ ﺃﺣﺮﻑ‪ ،‬ﻓﺎﳉﻤﻠﺔ ﲦﺎﻧﻴﺔ ﺃﺣﺮﻑ‪ .‬ﻓﻴـﺎ‬ ‫ﺗﺮﻯ ﰱ ﺍﻟﺼﻮﺭﺓ ﺃﻥ ﺣﺮﻑ ﻣﻴﻢ ﻣﻦ ﳏﻤﺪ ﻭﺣﺮﻑ ﻫﺎﺀ ﻣﻦ ﻛﻠﻤﺔ ﺍﷲ ﺍﻧﺪﳎﺎ ﻓﺼﺎﺭﺍ ﻭﺍﺣﺪ‪ ،‬ﻋﻨﺪﺋﺬ ﲡﺪ‬ ‫ﻛﻠﻤﱵ ﺍﷲ ﳏﻤﺪ ﺳﺒﻌﺔ ﺃﺣﺮﻑ‪.‬‬ ‫ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ‪ :‬ﻓﻬﺬﻩ ﺍﳊﺮﻭﻑ ﺍﻟﺴﺒﻌﺔ ﺗﺸﲑ ﺍﱃ ﺍﳌﺮﺍﺗﺐ ﺍﻟﺴﺒﻌﺔ ﻭﻫـﻲ ﺍﻷﺣﺪﻳـﺔ ﻭﺍﻟﻮﺣـﺪﺓ‬ ‫ﻭﺍﻟﻮﺍﺣﺪﻳﺔ ﻭﻋﺎﱂ ﺍﻷﺭﻭﺍﺡ ﻭﻋﺎﱂ ﺍﳌﺜﺎﻝ ﻭﻋﺎﱂ ﺍﻷﺟﺴﺎﻡ ﻭﻋﺎﱂ ﺍﻻﻧﺴﺎﻥ‪ .‬ﻓﻬﺬﻩ ﺍﳌﺮﺍﺗﺐ ﺍﻟﺴﺒﻌﺔ ﺗـﺪﻝ‬ ‫ﻋﻠﻰ‪:‬‬ ‫ﺃﻥ ﺍﻻﻧﺴﺎﻥ ﺍﳉﺴﻤﻲ ﺍﻟﻈﺎﻫﺮ ﻫﻮ ﳏﻤﺪ‬ ‫ﻭﺃﻥ ﺍﻻﻧﺴﺎﻥ ﺍﻟﺮﻭﺣﺎﱐ ﻫﻮ ﺍﷲ‪.‬‬

‫ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﻫﺎﺭﻭﻥ ﺍﺑﺮﺍﻫﻴﻢ ‪245 -‬‬

‫ﻣﺮﱘ‪.‬‬

‫ﻓﺎﻟﻔﻜﺮﺓ ﺗﻨﻄﺒﻖ ﲤﺎﻣﺎ ﺑﻌﻘﻴﺪﺓ ﺍﳊﻼﺝ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻭﻫﻢ ﻳﻘﻮﻟﻮﻥ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﺣﻞ ﰱ ﻋﻴﺴﻰ ﺍﺑـﻦ‬

‫ﺍﻟﺸﻜﻞ ﺍﳋﺎﻣﺲ‬

‫ﺍﻟﺒﺎﻃﻨﻴﺔ‪ :‬ﻗﺎﻝ ﺍﻟﺪﺍﻋﻰ ﺍﻟﺒﺎﻃﲏ‪ :‬ﺃﻥ ﲨﻠﺔ ﺣﺮﻭﻑ ﻟﻜﻠﻤﱵ ﺍﻟﺸﻬﺎﺩﺓ "ﻻ ﺍﻟﻪ ﺍﻻ ﺍﷲ ﳏﻤﺪ ﺭﺳﻮﻝ ﺍﷲ‬ ‫" ﺃﺭﺑﻊ ﻭﻋﺸﺮﻭﻥ ﺣﺮﻓﺎ ﺍﺷﺎﺭﺓ ﺍﱃ ﺃﻥ ﻣﻔﻬﻮﻡ ﻟﻜﻠﻤﱵ ﺍﻟﺸﻬﺎﺩﺓ ﻏﲑ ﻣﺮﺍﺩ ﻭﺍﳌﺮﺍﺩ ﻫﻮ ﰱ ﻳﻮﻡ ﻭﻟﻴﻠﺔ ﺃﺭﺑﻊ‬ ‫ﻭﻋﺸﺮﻭﻥ ﺳﺎﻋﺔ‪.‬‬ ‫ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ‪ :‬ﺃﻧﺖ ﺗﻌﻴﺶ ﰱ ﻛﻞ ﻳﻮﻡ ﻭﻟﻴﻞ ﺃﺭﺑﻊ ﻭﻋﺸﺮﻭﻥ ﺳﺎﻋﺔ‪ ،‬ﻓﺄﻧﺖ ﻧﻔﺴﻚ "ﻻ ﺍﻟﻪ ﺍﻻ‬ ‫ﺍﷲ ﳏﻤﺪ ﺭﺳﻮﻝ ﺍﷲ "‪ .‬ﺍﷲ ﳏﻤﺪ ﳘﺎ ﺍﳌﺮﺍﺗﺐ ﺍﻟﺴﺒﻌﺔ‪ .‬ﺍﻧﻈﺮ ﺍﻟﺸﻜﻞ ﺍﻟﺮﺍﺑﻊ‪ .‬ﻗﺎﻝ ﺍﻟـﺪﺍﻋﻲ ﺍﻟﺒـﺎﻃﲏ‬ ‫ﺍﳌﻠﻌﻮﻥ ﻟﻠﻤﺨﺪﻭﻉ‪ :‬ﺩﻉ ﺍﻟﻐﱯ ﺍﳉﺎﻫﻞ ﻳﻨﻄﻖ "ﻻ ﺍﻟﻪ ﺍﻻ ﺍﷲ ﳏﻤﺪ ﺭﺳﻮﻝ ﺍﷲ " ﻭﺃﻧﺖ ﻻ ﺣﺎﺟـﺔ ﺍﱃ‬ ‫ﺍﻟﻨﻄﻖ ‪‬ﻤﺎ ﻷﻥ ﻛﻠﻤﱵ ﺍﻟﺸﻬﺎﺩﺓ ﳘﺎ ﺃﻧﺖ‪.‬‬

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‫ﺍﻟﺸﻜﻞ ﺍﻟﺴﺎﺩﺱ‬

‫ﺍﻟﺒﺎﻃﻨﻴﺔ‪ :‬ﺍﳌﻔﻬﻮﻡ ﻟﻜﻞ ﻛﻠﻤﺔ ﻣﻦ ﺗﺮﻛﻴﺐ ﻛﻠﻤﺔ " ﻻ ﺍﻟﻪ ﺍﻻ ﺍﷲ " ﻏﲑ ﻣﺮﺍﺩ‪ .‬ﻭﺍﳌﺮﺍﺩ ﺍﻥ ﻟﻜـﻞ‬ ‫ﻭﺍﺣﺪﺓ ﻣﻦ ﻻ‪ ،‬ﺍﻟﻪ‪ ،‬ﺍﻻ‪ ،‬ﺍﷲ ﻟﻜﻞ ﻭﺍﺣﺪﺓ ﻣﻦ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺍﻷﺭﺑﻌﺔ ﺳﺖ ﻣﻌﺎﻥ‪.‬‬ ‫ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ‪ :‬ﻭﻣﻦ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﱴ ﲢﺖ ﻛﻞ ﻣﻦ ﻻ‪ ،‬ﺍﻝ‪ ،‬ﺍﻻ‪ ،‬ﺍﷲ‪ ،‬ﻣﻦ ﻣـﺼﻄﻠﺤﺎﺕ ﻭﺣـﺪﺓ‬ ‫ﺍﻟﻮﺟﻮﺩ ﻣﺜﻞ ﻭﺟﻮﺩ‪ ،‬ﻋﻠﻢ‪ ،‬ﻧﻮﺭ‪ ،‬ﺷﻬﻮﺩ‪) .‬ﺍﻧﻈﺮ ﲪﺰﺓ ﻏﻨﺼﻮﺭﻱ‪ ،‬ﰲ ﻛﺘﻴﺒﻪ ﺍﳌﺴﻤﺎﺓ ﺷﺮﺍﺏ ﺍﻟﻌﺎﺷﻘﲔ‬ ‫ﺑﺎﺏ ﲡﻠﻴﺎﺕ ﺫﺍﺕ ﺍﻟﺒﺎﺭﻱ ﺗﻌﺎﱃ(‪.‬‬ ‫ﻭﺗﻀﻠﻴﻞ ﺍﻟﺒﺎﻃﻨﻴﺔ ﰱ ﻫﺬﺍ ﺍﻟﺸﻜﻞ ﻭﺍﺿﺢ ﺟﺪﺍ ﺃﻧﻪ ﻳﻘﺼﺪ ﻋﺪﻡ ﺍﻻﳝﺎﻥ ﺑﻜﻠﻤﺔ ﺍﻟﺸﻬﺎﺩﺓ‪.‬‬

‫ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﻫﺎﺭﻭﻥ ﺍﺑﺮﺍﻫﻴﻢ ‪247 -‬‬

‫ﺍﻟﺸﻜﻞ ﺍﻟﺴﺎﺑﻊ‬

‫ﺍﻟﺒﺎﻃﻨﻴﺔ‪ :‬ﻭﻣﻦ ﻭﺳﺎﺋﻞ ﺍﻟﺒﺎﻃﻨﻴﺔ ﻟﺘﻀﻠﻴﻞ ﺍﳌﺴﻠﻤﲔ ﻻ ﺳﻴﻤﺎ ﺍﻟﺴﺎﺫﺝ ﻣﻨﻬﻢ ﺃﻥ ﻳﺆﻭﻝ ﻗﻮﻟﻪ ﺗﻌﺎﱃ " ﺍﻧﺎ‬ ‫ﷲ " ﺍﺷﺎﺭﺓ ﺍﱃ ﺍﳌﺮﺍﺗﺐ ﺍﻟﺴﺒﻌﺔ ﻣﻦ ﺍﷲ ﺍﱃ ﺍﻻﻧﺴﺎﻥ ﺍﳌﺴﻤﻰ ﺑﺎﻟﺘﱰﻻﺕ ﻋﻨﺪ ﺍﳌﺘﺼﻮﻓﺔ‪ .‬ﻭﻗﻮﻟﻪ ﺗﻌـﺎﱃ‬ ‫"ﻭﺍﻧﺎ ﺍﻟﻴﻪ ﺭﺍﺟﻌﻮﻥ" ﺍﺷﺎﺭﺓ ﺍﱃ ﳎﺎﻫﺪﺓ ﺍﻟﻨﻔﻮﺱ ﺍﻟﺴﺒﻌﺔ ﺍﳌﺴﻤﻰ ﺑﺎﻟﺘﺮﻗﻰ ﻋﻨﺪ ﺍﳌﺘﺼﻮﻓﺔ‪ .‬ﻭﺭﺃﻳﻨﺎ ﺃﻥ ﻓﻜﺮﺓ‬ ‫ﺍﻟﺘﱰﻝ ﻭﺍﻟﺘﺮﻗﻰ ﻋﻘﻴﺪﺓ ﻏﻨﻮﺻﻴﺔ ﻓﻬﻲ ﺑﺎﻃﻠﺔ‪ .‬ﻭﺍﺫﺍ ﺑﻄﻞ ﺍﳌﺪﻟﻮﻝ ﺑﻄﻞ ﺍﻟﺪﻟﻴﻞ‪.‬‬ ‫ﻭﻣﻦ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺒﺎﻃﻨﻴﺔ ﰱ ﺍﻟﺸﻜﻞ ﻫﻲ ﺗﻔﻜﻴﻚ ﺍﻟﺘﻨﺎﺯﱄ ﻟﻜﻠﻤﱵ ﺍﻟﺸﻬﺎﺩﺓ‪ :‬ﻻ ﻑ ﺍﻟـﻪ ﻑ ﺍﻻ ﻑ‬ ‫ﺍﷲ ﻑ ﳏﻤﺪ ﻑ ﺭﺳﻮﻝ ﻑ ﺍﷲ‬ ‫ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ‪ :‬ﺗﱰﻻﺕ ﺍﳌﺮﺍﺗﺐ ﺍﻟﺴﺒﻌﺔ ﻣﻦ ﺍﻷﺣﺪﻳﺔ ﻓﺎﻟﻮﺣﺪﺓ ﻓﺎﻟﻮﺍﺣﺪﻳﺔ ﻓﻌﺎﱂ ﺍﻷﺭﻭﺍﺡ ﻓﻌـﺎﱂ‬ ‫ﺍﳌﺜﺎﻝ ﻓﻌﺎﱂ ﺍﻷﺟﺴﺎﻡ ﻓﻌﺎﱂ ﺍﻻﻧﺴﺎﻥ‪ .‬ﻓﻬﺬﻩ ﺍﳌﺮﺍﺗﺐ ﺍﻟﺴﺒﻌﺔ ﺗﻌﺒﲑﺍ ﻋﻦ ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ‪) .‬ﻣﻼﺣﻈﺔ‪ :‬ﻗﺪ‬

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‫ﻧﻜﺘﺐ ﺍﳌﺼﻄﻠﺤﺎﺕ ﻛﻤﺎ ﻫﻰ ﻣﻌﺮﻭﻓﺔ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻠﻐﺔ ﻭﻻ ﻧﻨﻘﻞ ﻛﻤﺎ ﻫﻲ ﻣﻜﺘﻮﺑﺔ ﰱ ﺍﻟـﺸﻜﻞ‬ ‫ﻣﻦ ﲨﻴﻊ ﺍﻷﺷﻜﺎﻝ ﺍﳌﻨﻘﻮﻟﺔ ﻫﻨﺎ ﻷ‪‬ﺎ ﻗﺪ ﻳﻜﺘﺐ ﻛﺜﲑﺍ ﻣﻦ ﺍﳌﺼﻄﻠﺤﺎﺕ ﺧﻄﺄ ﻷﻥ ﺃﺻـﺤﺎﺏ ﻫـﺬﻩ‬ ‫ﺍﳌﻨﺸﻮﺭﺍﺕ ﺭﺟﺎﻝ ﺳﺎﺫﺟﻮﻥ ﻻ ﻳﻌﺮﻓﻮﻥ ﺍﻟﻌﺮﺑﻴﺔ ﻣﻄﻠﻘﺎ(‪.‬‬ ‫ﺍﻟﺸﻜﻞ ﺍﻟﺜﺎﻣﻦ‬

‫ﺍﻟﺒﺎﻃﻨﻴﺔ‪ :‬ﺗﻔﻜﻴﻚ ﻛﻞ ﺁﻳﺔ ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﻔﺎﲢﺔ ﻭﺟﻌﻠﻬﺎ ﻋﻠﻰ ﺻﻮﺭﺓ ﺍﻧﺴﺎﻥ‪.‬‬ ‫ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ‪ :‬ﻭﺣﻮﳍﺎ ﺍﳌﺮﺍﺗﺐ ﺍﻟﺴﺒﻌﺔ ﻭﻏﲑﻫﺎ‪ .‬ﻓﺎﳌﺮﺍﺗﺐ ﺍﻟﺴﺒﻌﺔ ﻫﻲ ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﺪﺍﻋﻲ ﺍﳌﻠﻌﻮﻥ ﻟﻠﻤﺨﺪﻭﻉ "ﺃﻻ ﺗﻌﺮﻑ ﺃﻥ ﺳﻮﺭﺓ ﺍﻟﻔﺎﲢﺔ ﺑﺄﻛﻤﻠﻬﺎ ﻫﻲ ﺟﺴﺪﻙ ﺃﻧﺖ ﻓﺎﺗﺮﻙ‬ ‫ﺍﳉﺎﻫﻞ ﺍﻟﻐﱯ ﻳﻘﺮﺃ ﺳﻮﺭﺓ ﺍﻟﻔﺎﲢﺔ‪ ،‬ﻭﺃﻣﺎ ﺃﻧﺖ ﻓﻘﺪ ﻋﻠﻤﺖ ﺑﺎﻃﻦ ﺳﻮﺭﺓ ﺍﻟﻔﺎﲢﺔ ﺍﻟﱴ ﻫﻲ ﺟﺴﻤﻚ ﺃﻧـﺖ‬ ‫ﻓﻼ ﺗﺘﻌﺐ ﻧﻔﺴﻚ ﻟﻘﺮﺍﺋﺘﻬﺎﺍ"‪ .‬ﻓﺴﺮ ﺍﳌﺨﺪﻭﻉ ﻭﺯﻋﻢ ﺃﻧﻪ ﻗﺪ ﻋﻠﻢ ﺑﺎﻃﻦ ﺳﻮﺭﺓ ﺍﻟﻔﺎﲢﺔ ﻓﻬﻲ ﻣﻦ ﻋﻠـﻢ‬ ‫ﺍﳊﻘﻴﻘﺔ‪ .‬ﻭﺃﺧﺪ ﱂ ﻳﻘﺮﺃ ﺳﻮﺭﺓ ﺍﻟﻔﺎﲢﺔ ﻃﻮﺍﻝ ﺣﻴﺎﺗﻪ‪ .‬ﻭﺍﺣﺘﻘﺮ ﺃﻫﻞ ﺍﻟﺸﺮﻳﻌﺔ ﻷ‪‬ﻢ ﻳﻘﺮﺃﻭ‪‬ﺎ‪.‬‬

‫ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﻫﺎﺭﻭﻥ ﺍﺑﺮﺍﻫﻴﻢ ‪249 -‬‬

‫ﺍﻟﺸﻜﻞ ﺍﻟﺘﺎﺳﻊ‬

‫ﺍﻟﺒﺎﻃﻨﻴﺔ‪ :‬ﺍﳊﻤﺪ " ﺃﻭﻝ ﻛﻠﻤﺔ ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﻔﺎﲢﺔ ﺗﺘﻜﻮﻥ ﻣﻦ ﲬﺴﺔ ﺣﺮﻭﻑ‪ .‬ﻭﻟﻜﻞ ﺣﺮﻑ ﻳﻜﺘﺐ‬ ‫ﻛﻠﻤﺔ ﺍﻟﺼﺒﺢ ﻭﺍﻟﻈﻬﺮ ﻭﺍﻟﻌﺼﺮ ﻭﺍﳌﻐﺮﺏ ﻭﺍﻟﻌﺸﺎﺀ‪ .‬ﻭﻗﺎﻝ ﺍﻟﺪﺍﻋﻲ ﺍﳌﻠﻌﻮﻥ ﳌـﺎﺫﺍ ﺗـﺼﻠﻰ ﺍﻟـﺼﻠﻮﺍﺕ‬ ‫ﺍﳋﻤﺴﺔ؟ ﻫﺬﺍ ﻋﻤﻞ ﺃﻫﻞ ﺍﻟﻈﺎﻫﺮ ﻻ ﻳﻬﻤﻬﻢ ﺍﻻ ﺍﻟﻘﺸﻮﺭ ﻭﺃﻣﺎ ﳓﻦ ﺃﻫﻞ ﺍﻟﺒﺎﻃﻦ ﻳﻬﻤﻨﺎ ﺍﻟﻠﺐ ﻻ ﺍﻟﻘﺸﻮﺭ‬ ‫ﻓﺼﻼﺗﻨﺎ ﰱ ﻛﻠﻤﺔ " ﺍﳊﻤﺪ "‪ .‬ﻓﺎﺫﺍ ﺧﻄﺮ ﺑﺒﺎﻟﻚ ﻛﻠﻤﺔ " ﺍﳊﻤﺪ " ﻓﻬﺬﻩ ﻫﻲ ﺍﻟﺼﻠﻮﺍﺕ ﺍﳋﻤﺴﺔ‪ .‬ﻓﻔﺮﺡ‬ ‫ﺍﻟﺴﺎﺫﺝ ﺍﳌﺨﺪﻭﻉ ﻭﺯﻋﻢ ﺃﻧﻪ ﻗﺪ ﻋﻠﻢ ﺑﺎﻃﻦ ﺍﻟﺼﻼﺓ ﻭﺃﻥ ﻛﻠﻤﺔ ﺍﳊﻤﺪ ﻣﻦ ﻋﻠﻢ ﺍﻟﺒﺎﻃﻦ ﻻ ﻳﻌﻠﻤـﻪ ﺍﻻ‬ ‫ﺃﻫﻠﻪ‪ .‬ﻭﻣﻨﺬ ﺃﻥ ﻗﺪ ﻋﻠﻢ ﺑﺬﻟﻚ ﻓﻼ ﻳﺼﻠﻰ ﻃﻮﻝ ﺣﻴﺎﺗﻪ ﻭﺍﺫﺍ ﺻﻠﻰ ﺃﺣﻴﺎﻧﺎ ﻛﺼﻼﺓ ﺍﻟﻌﻴﺪ ﻓﻼ ﻳﺼﻠﻰ ﺍﻻ‬ ‫ﺭﺋﺎﺀ ﺍﻟﻨﺎﺱ ﻟﻜﻲ ﻻ ﻳﺰﺩﺭﻳﻪ‪ .‬ﻭﻇﻦ ﺃﻥ ﺃﻫﻞ ﺍﻟﻈﺎﻫﺮ ﻳﻘﻴﻤﻮﻥ ﺍﻟﺼﻠﻮﺍﺕ ﺍﳌﻔﺮﻭﺿﺔ ﻷ‪‬ﻢ ﻣﻘﻴﺪﻭﻥ ﺑﺘﻘﺎﻟﻴﺪ‬ ‫ﻭﻋﺎﺩﺍﺕ ﻣﻮﺭﻭﺛﺔ ﺑﺎﻟﻴﺔ‪.‬‬

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‫ﺍﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬ ‫ﺍﻟﺸﻜﻞ ﺍﻟﻌﺎﺷﺮ‬

‫ﺍﻟﺒﺎﻃﻨﻴﺔ‪ :‬ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ ﻣﻜﻮﻧﺔ ﻣﻦ ﺗﺴﻌﺔ ﻋﺸﺮ ﺣﺮﻓﺎ ﻓﺰﺍﺩ ﺍﻟﺒﺎﻃﻨﻴﺔ "ﺍ" ﻗﺒﻞ ﺍﻟﺒـﺎﺀ ﰱ‬ ‫ﺍﻟﺒﺴﻤﻠﺔ ﻓﺼﺎﺭ ﻋﺸﺮﻳﻦ ﺣﺮﻓﺎ‪ .‬ﻭﷲ ﻋﺸﺮﻭﻥ ﺻﻔﺔ‪ .‬ﻓﻘﺎﻝ ﺍﻟﺪﺍﻋﻲ ﺍﳌﻠﻌﻮﻥ ﻟﻠﻤﺨﺪﻭﻉ‪ :‬ﳌـﺎ ﺫﺍ ﺗﺘﻌـﺐ‬ ‫ﻧﻔﺴﻚ ﰱ ﺗﻌﻠﻢ " ﷲ ﻋﺸﺮﻭﻥ ﺻﻔﺔ ﻓﺘﺤﻔﻆ ﺻﻔﺔ ﺑﻌﺪ ﺻﻔﺔ ﻭﻫﻜﺬﺍ ﻭﲢﺎﻭﻝ ﻓﻬﻢ ﻣﻌﻨﺎﻫﺎ‪ ،‬ﻫﺬﺍ ﻣـﻦ‬ ‫ﻋﻤﻞ ﺃﻫﻞ ﺍﻟﻈﺎﻫﺮ ﺍﻟﺬﻱ ﻻ ﻳﻬﻤﻬﻢ ﺍﻻ ﺍﻟﻘﺸﻮﺭ‪ .‬ﻭﺍﻣﺎ ﳓﻦ ﺃﻫﻞ ﺍﻟﺒﺎﻃﻦ ﻓﻘﺪ ﻋﺮﻓﻨﺎ ﺍﻟﺒﺎﻃﻦ‪ ،‬ﻗﻞ ﺍﺑـﺴﻢ‬ ‫ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ )ﺑﺰﻳﺎﺩﺓ ﺍﻷﻟﻒ ﻗﺒﻞ ﺍﻟﺒﺎﺀ( ﻓﻔﻰ " ﺍﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ " ﻗﺪ ﻋﺮﻓﺖ ﺍﻟﻌﺸﺮﻳﻦ‬ ‫ﻣﻦ ﺻﻔﺎﺕ ﺍﷲ‪ .‬ﻓﻔﺮﺡ ﺍﳌﺨﺪﻭﻉ ﻭﻇﻦ ﻧﻔﺴﻪ ﻣﻦ ﺃﻋﺮﻑ ﺍﻟﻨﺎﺱ‪.‬‬

‫ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﻫﺎﺭﻭﻥ ﺍﺑﺮﺍﻫﻴﻢ ‪251 -‬‬

‫ﺍﻟﺸﻜﻞ ﺍﳊﺎﺩﻱ ﻋﺸﺮ‬

‫ﺍﻟﺒﺎﻃﻨﻴﺔ‪:‬ﺣﻮﻝ ﺣﺮﻭﻑ ﺍﻟﺒﺴﻤﻠﺔ ﺍﱃ ﺻﻮﺭﺓ )ﻛﻤﺎ ﻫﻮ ﺍﳌﺮﺳﻮﻡ( ﻓﺮﺝ ﺍﳌﺮﺃﺓ ﻭﺫﻛﺮ ﺍﻟﺮﺟﻞ‪ .‬ﻭﺍﻟﺬﻛﺮ‬ ‫)ﺑﻜﺴﺮ ﺍﻟﺬﺍﻝ(‬ ‫ﻓﺎﻷﻟﻒ " " ﺍﺷﺎﺭﺓ ﺍﱃ ﺫﻛﺮ ﺍﻟﺮﺟﻞ )ﺑﻔﺘﺢ ﺍﻟﺬﺍﻝ( ﻭﺍﳍﺎﺀ ﳍﺎ ﺛﻘﺐ ﺍﺷﺎﺭﺓ ﺍﱃ‬ ‫ﻓﺤﺮﻓﺎﻥ‬ ‫ﻓﺮﺝ ﺍﳌﺮﺃﺓ‪.‬‬ ‫ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ‪ :‬ﺍﻟﺬﻛﺮ ﻣﻦ ﻭﺳﺎﺋﻞ ﺍﻷﺳﺎﺳﻴﺔ ﻟﻠﻮﺻﻮﻝ ﺍﱃ ﺍﷲ ﻭﺍﻟﻔﻨﺎﺀ ﰱ ﺍﷲ ﺫﻭﻗﺎ ﻭﻭﺟﺪﺍﻧﺎ‪ .‬ﻭﻗﺪ‬ ‫ﻻ ﻳﻜﻔﻰ ﻣﻨﻬﺞ ﺍﻟﺬﻭﻕ ﻭﺣﺪﻩ ﻓﻠﺠﺄ ﺍﳌﺘﺼﻮﻑ ﺍﱃ ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ ﺍﳌﺮﺍﺗﺐ ﺍﻟﺴﺒﻌﺔ ﻛﻤﺎ ﺫﻛﺮ ﺫﻟـﻚ‬ ‫ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﺼﻤﺪ ﺍﻟﻔﻠﻴﻤﺒﺎﱐ ﺑﺘﻔﺎﺻﻴﻠﻬﺎ ﰱ ﺑﺎﺏ ﺍﻟﺘﻮﻛﻞ ﺍﳉﺰﺀ ﺍﻟﺜﺎﻟﺚ ﻣﻦ ﻛﺘﺎﺑﻪ ﺳـﲑ ﺍﻟـﺴﺎﻟﻜﲔ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﻵﺧﺮﻭﻥ ﺃﻥ ﺃﻓﻀﻞ ﺍﻟﺬﻛﺮ ﻫﻮ ﺫﻛﺮ ﺍ ﻩ‪ ،‬ﺍ ﻩ‪ ،‬ﺍ ﻩ‪ ،‬ﺍ ﻩ‪ ،‬ﺍ ﻩ‪ ،‬ﺍ ﻩ‪ ،‬ﻓﻠﻦ ﺗﻨﺎﻝ ﻟﺬﺓ ﺫﻛﺮ ﺍﷲ ﺍﻻ‬ ‫ﺑﻄﺮﻳﻘﺔ ﺫﻛﺮ ﺍ ﻩ‪ ،‬ﺍ ﻩ‪ ،‬ﺍ ﻩ‪ ...،‬ﻓﻠﻬﺬﺍ ﺍﻟﺬﻛﺮ ﺣﺮﻓﺎﻥ ﺍ ﻩ ﻓﺎﻷﻟﻒ " ﺍ" ﺍﺷﺎﺭﺓ ﺍﱃ ﺫﻛﺮ ﻟﻠﺮﺟﻞ )ﺑﻔﺘﺢ‬ ‫ﺍﻟﺬﺍﻝ( ﻭﺍﳍﺎﺀ ﳍﺎ ﺛﻘﺐ ﺍﺷﺎﺭﺓ ﺍﱃ ﻓﺮﺝ ﺍﳌﺮﺃﺓ‪ .‬ﻓﺴﺒﻴﻞ ﺍﻟﻮﺻﻮﻝ ﺍﱃ ﺍﷲ ﻻ ﺑﺪ ﻣﻦ ﺫﻭﻕ ﻟﺬﺓ ﺍﻻﺗﺼﺎﻝ‬

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‫ﺍﳉﻨﺴﻲ ﺑﲔ ﺍﻟﺮﺟﻞ ﻭﺍﳌﺮﺃﺓ‪ .‬ﻫﻜﺬﺍ ﻗﺎﻝ ﺍﻟﺪﺍﻋﻲ ﺍﳌﻠﻌﻮﻥ‪ .‬ﻓﺎﺟﺘﻤﻊ ﺍﻟﻨﺎﺱ ﺫﻛﺮﺍ ﻭﺍﻧﺜﻰ ﺃﺯﻭﺍﺝ ﻭﺯﻭﺟﺎﺕ‬ ‫ﻭﻃﻔﺌﺖ ﺍﻟﻨﻮﺭ ﻭﺟﺮﻯ ﻣﺎ ﺟﺮﻯ‪ .‬ﻭﻗﺎﻝ ﺍﻟﺪﺍﻋﻲ ﺍﳌﻠﻌﻮﻥ ﻟﻠﻤﺨﺪﻭﻉ "ﺍﺫﺍ ﺃﺧﺬ ﺃﺣﺪ ﺯﻭﺟﺘـﻚ ﻓﺄﻧـﺖ‬ ‫ﺑﺪﻭﺭﻙ ﺗﺄﺧﺬ ﺯﻭﺟﺔ ﻏﲑﻙ ﻭﺗﻠﻰ ﺁﻳﺔ " ﻭﻣﺎ ﻳﻠﻘﺎﻫﺎ ﺍﻻ ﺍﻟﺬﻳﻦ ﺻﱪﻭﺍ ﻭﻣﺎ ﻳﻠﻘﺎﻫﺎ ﺍﻻ ﺫﻭ ﺣﻆ ﻋﻈﻴﻢ "‪.‬‬ ‫ﻭﺍﱃ ﻫﻨﺎ ﻧﻜﺘﻔﻰ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ ﻻ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳊﺼﺮ‪.‬‬

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‫ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﻫﺎﺭﻭﻥ ﺍﺑﺮﺍﻫﻴﻢ ‪253 -‬‬

‫ﺍﻟﺸﻜﻞ ﺍﻟﺜﺎﻧﻴﺔ ﻋﺸﺮ‬

‫ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﻫﺎﺭﻭﻥ ﺍﺑﺮﺍﻫﻴﻢ‬ ‫‪Fakulti Pengajian Islam‬‬ ‫‪Universiti Kebangsaan Malaysia‬‬

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‫ﺣﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﺑﲔ ﺍﻹﺳﻼﻡ ﻭﺍﻹﻋﻼﻥ ﺍﻟﻌﺎﳌﻲ ﻭﻣﺪﻯ ﺇﻟﺰﺍﻣﻴﺘﻬﻤﺎ‬ ‫ﺍﻟﺪﻛﺘﻮﺭ ﺇﺣﺴﺎﻥ ﻣﻮﺳﻰ ﺣﺴﻦ ﺍﻟﺮﺑﻴﻌﻲ‬

‫ﺇﻥ ﻣﻦ ﺃﻫﻢ ﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﱵ ﺗﻮﺍﺟﻪ ﺍﻟﺒﺸﺮﻳﺔ ﻛﻠﻬﺎ ﺍﻟﻴﻮﻡ ﻣﺴﻠﻤﲔ ﻭﻏﲑ ﻣﺴﻠﻤﲔ ﻫﻲ ﻗﻀﻴﺔ ﺣﻘـﻮﻕ‬ ‫ﺍﻹﻧﺴﺎﻥ ﻭﻣﺪﻯ ﺗﻄﺒﻴﻘﻬﺎ ﻭﺍﻻﻟﺘﺰﺍﻡ ‪‬ﺎ ﺳﻮﺍﺀ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺃﻭ ﻏﲑ ﺍﳌﺴﻠﻤﲔ ؟ ﻭﻛﺜﲑﹰﺍ ﻣﺎ ﺗﺜﺎﺭ ﺍﻟﺸﺒﻬﺎﺕ‬ ‫ﺣﻮﻝ ﺣﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﻹﺳﻼﻡ ﻣﻦ ﻗﺒﻞ ﺃﻋﺪﺍﺀ ﺍﻹﺳﻼﻡ ﺃﻭ ﻣﻦ ﺍﻟﺬﻳﻦ ﱂ ﻳﻄﻠﻌﻮﺍ ﻋﻠﻴـﻪ‪ ،‬ﺃﻭ ﺃ‪‬ـﻢ‬ ‫ﻳﻌﺘﱪﻭﻥ ﺃﻥ ﺍﻹﺳﻼﻡ ﻫﻮ ﺗﺼﺮﻓﺎﺕ ﺑﻌﺾ ﺍﳌﺴﻠﻤﲔ ﺍﻟﺬﻳﻦ ﻳﻨﺘﻬﻜﻮﻥ ﺣﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﺳﻮﺍﺀ ﻛﺎﻥ ﻋﻠـﻰ‬ ‫ﻣﺴﺘﻮﻯ ﺃﻓﺮﺍﺩ ﺃﻭ ﲨﺎﻋﺎﺕ ﻛﻤﺎ ﻳﻔﻌﻞ ﺑﻌﺾ ﻣﻦ ﳛﻜﻢ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﺃﻭ ﻣﻦ ﳚﻌﻞ ﺍﳌﺮﺃﺓ ﳎﺮﺩ ﻣﺘﺎﻉ ﺃﻭ ﻻ‬ ‫ﻳﻌﻄﻴﻬﺎ ﺣﻘﻬﺎ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ? ﻓﻬﺬﺍ ﻻ ﳒﺪﻩ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻓﻘﻂ ﺑﻞ ﳒﺪ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ ﰲ ﺍﻟﻌﺎﱂ‬ ‫ﺍﻵﺧﺮ ﻭﰲ ﺍﻟﻌﺎﱂ ﺍﳌﺘﺤﻀﺮ ﺑﺎﻟﺬﺍﺕ ﺍﳌﺮﺃﺓ ﻓﻴﻪ ﳎﺮﺩ ﺳﻠﻌﺔ ﺗﺒﺎﻉ ﻭﺗﺸﺘﺮﻯ ﻭﳎﺮﺩ ﺇﻋﻼﻧـﺎﺕ ﻟﻠﺘـﺮﻭﻳﺞ‬ ‫ﻟﻠﺒﻀﺎﺋﻊ ﻭﺍﻟﺴﻠﻊ ؟ ﺃﻭ ﺃ‪‬ﺎ ﳎﺮﺩ ﻣﺎﻛﻨﺔ ﺗﻌﻤﻞ ﻟﻴﻞ ‪‬ﺎﺭ ﻟﺘﻌﻴﻞ ﻧﻔﺴﻬﺎ ﻭﺃﻭﻻﺩﻫﺎ ﺍﻟﺬﻳﻦ ﻻ ﻳﻌﺮﻑ ﺃﺑﻮﻫﻢ ؟‬ ‫ﺃﻭ ﺃﻧﻪ ﻣﻨﻬﻤﻚ ﰲ ﻧﻔﺴﻪ ﻭﻣﻠﺬﺍﺗﻪ ﻭﻳﺘﺮﻙ ﺍﻟﻌﺐ َﺀ ﻛﻠﻪ ﻋﻠﻰ ﺍﻷﻡ ؟ ﺑﲔ ﻫﺬﺍ ﻭﺫﺍﻙ ﻻﺑﺪ ﻣﻦ ﻭﺿﻊ ﺭﺅﻳﺔ‬ ‫ﻭﺍﺿﺤﺔ ﳊﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﻹﺳﻼﻡ ﻭﺫﻟﻚ ﻣﻦ ﺧﻼﻝ ﺍﻹﻋﻼﻥ ﺍﻹﺳﻼﻣﻲ ﻭﺗﻌﺎﻟﻴﻢ ﺍﻹﺳﻼﻡ ؟ ﻣﻘﺎﺭﻧﺔ‬ ‫ﺑﺎﻹﻋﻼﻥ ﺍﻟﻌﺎﳌﻲ ﳊﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ؟ ﻭﺃﻳﻬﻤﺎ ﺃﻛﺜﺮ ﺇﻟﺰﺍﻣﹰﺎ ﰲ ﺍﻟﺘﻄﺒﻴﻖ ﻣﻦ ﺧﻼﻝ ﺍﻟﻀﻮﺍﺑﻂ ﺍﻟﱵ ﻳـﻀﻌﻬﺎ‬ ‫ﻛﻞ ﻣﻨﻬﻤﺎ ﰲ ﺫﻟﻚ ؟ ﻭﰲ ﻫﺬﻩ ﺍﻟﻮﺭﻗﺔ ﺍﻟﺒﺤﺜﻴﺔ ﺍﳌﺘﻮﺍﺿﻌﺔ ﺳﻮﻑ ﺃﺑﲔ ﻣﺎ ﻫـﻲ ﺣﻘـﻮﻕ ﺍﻹﻧـﺴﺎﻥ‬ ‫ﻭﺣﺎﺟﺎﺗﻪ‪ ،‬ﻭﻣﺎ ﻫﻮ ﺍﻹﻋﻼﻥ ﺍﻟﻌﺎﳌﻲ ﳊﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﻭﺍﻹﻋﻼﻥ ﺍﻹﺳﻼﻣﻲ ؟ ﻭﺑﻴﺎﻥ ﻣﺪﻯ ﺇﻟﺰﺍﻣﻴﺔ ﺗﻄﺒﻴﻖ‬ ‫ﻛﻞ ﻣﻨﻬﻤﺎ ؟ ﻭﻫﻞ ﳚﺪ ﺍﻹﻧﺴﺎﻥ ﺣﻘﻪ ﰲ ﺍﻹﺳﻼﻡ ﺃﻡ ﻻ ؟ ﻭﻫﻞ ﻣﺎ ﻳﺮﻭﺝ ﻟﻪ ﺷﺒﻬﺎﺕ ﺣﻮﻝ ﺫﻟﻚ ﻟـﻪ‬ ‫ﺃﺳﺎﺱ ﰲ ﻭﺍﻗﻊ ﺍﻹﺳﻼﻡ ؟ ﻭﻫﻞ ﺗﻌﱪ ﺗﺼﺮﻓﺎﺕ ﺑﻌﺾ ﺍﳌﺴﻠﻤﲔ ﺍﻟﱵ ﲤﺲ ﲝﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﻋﻦ ﺟﻮﻫﺮ‬ ‫ﺍﻹﺳﻼﻡ ؟ ﺃﻡ ﻫﻞ ﳍﺎ ﻋﻼﻗﺔ ﺑﻪ؟ ﻣﻦ ﺧﻼﻝ ﺍﻹﺟﺎﺑﺔ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﺳﺌﻠﺔ ﻭﻏﲑﻫﺎ ﳑﺎ ﻳﺘﻌﻠﻖ ﺑﺎﳌﻮﺿـﻮﻉ‬ ‫ﻓﻘﺪ ﻗﺴﻤﺖ ﺍﻟﺒﺤﺚ ﺇﱃ ﺛﻼﺛﺔ ﳏﺎﻭﺭ‪:‬‬ ‫ﺍﶈﻮﺭ ﺍﻷﻭﻝ‪ :‬ﻭﻓﻴﻪ ﺑﻴﺎﻥ ﻟﺘﻌﺮﻳﻒ ﺍﳊﻖ ؟ ﻭﺍﻹﻧﺴﺎﻥ ﻭﺣﻘﻮﻗﻪ ﻭﺣﺎﺟﺎﺗﻪ ﻭﺗﻄﻮﺭ ﻣﻔﻬﻮﻡ ﺣﻘـﻮﻕ‬ ‫ﺍﻹﻧﺴﺎﻥ‪.‬‬ ‫ﺍﶈﻮﺭ ﺍﻟﺜﺎﱐ‪ :‬ﶈﺔ ﺗﺎﺭﳜﻴﺔ ﳊﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﻭﺍﻷﺳﺲ ﺍﻟﱵ ﺑﻨﻴﺖ ﻋﻠﻴﻬﺎ ﰲ ﺍﻹﻋﻼﻧﲔ ﺍﻹﺳـﻼﻣﻲ‬ ‫ﻭﺍﻟﻌﺎﳌﻲ‪.‬‬ ‫ﺍﶈﻮﺭ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺣﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﻹﻋﻼﻧﲔ ﻭﺗﺮﺗﻴﺒﻬﺎ ﻭﺍﻻﺗﻔﺎﻕ ﻭﺍﻻﺧﺘﻼﻑ ﺑﻴﻨﻬﻤﺎ‬ ‫ﻫﺬﺍ ﻭﺃﺳﺄﻝ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﳚﻌﻠﻨﺎ ﻣﻦ ﺍﳌﻠﺘﺰﻣﲔ ﺑﺸﺮﻉ ﺍﷲ ﺗﻌﺎﱃ ﻭﳚﻨﺒﻨﺎ ﺍﻟﻈﻠﻢ‪ ،‬ﺇﺫ ﻳﻘﻮﻝ ﺗﻌـﺎﱃ ﰲ‬ ‫ﺍﳊﺪﻳﺚ ﺍﻟﻘﺪﺳﻲ " ﻋﻦ ﺃﰊ ﺫﺭ ﻋﻦ ﺍﻟﻨﱯ )ﺹ( ﻓﻴﻤﺎ ﺭﻭﻯ ﻋﻦ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﺃﻧﻪ ﻗﺎﻝ ﻳﺎ ﻋﺒـﺎﺩﻱ‬

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‫ﺇﱐ ﺣﺮﻣﺖ ﺍﻟﻈﻠﻢ ﻋﻠﻰ ﻧﻔﺴﻲ ﻭﺟﻌﻠﺘﻪ ﺑﻴﻨﻜﻢ ﳏﺮﻣﺎ ﻓﻼ ﺗﻈﺎﳌﻮﺍ " )ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ ﺝ‪،4‬‬ ‫ﺹ ‪.(1994‬‬ ‫ﺍﶈﻮﺭ ﺍﻷﻭﻝ‬ ‫ﺗﻌﺮﻳﻒ ﺍﳊﻖ ﻭﺍﻹﻧﺴﺎﻥ ﻭﺗﻄﻮﺭ ﻣﻔﻬﻮﻡ ﺣﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ‬ ‫ﰲ ﻛﻞ ﻗﺎﻧﻮﻥ ﺃﻭ ﻧﻈﺎﻡ ﻻ ﺑﺪ ﻣﻦ ﺍﻟﻮﺿﻮﺡ ﻟﻠﻤﻔﺎﻫﻴﻢ ﻭﺍﳌﺼﻄﻠﺤﺎﺕ ﺍﻟﱵ ﺗﺴﺘﻌﻤﻞ ﻓﻴﻪ ﻟﻜﻲ ﻳﺘﻀﺢ‬ ‫ﺍﳌﻘﺼﻮﺩ ﻣﻨﻪ ﻭﺍﳍﺪﻑ‪ ،‬ﻭﺣﲔ ﻧﺘﻜﻠﻢ ﻋﻦ ﺍﻹﻧﺴﺎﻥ ﻭﺣﻘﻮﻗﻪ ﻻ ﺑﺪ ﺃﻥ ﻧﺘﻌﺮﻑ ﻋﻠﻰ ﺍﻹﻧـﺴﺎﻥ ﻭﻋﻠـﻰ‬ ‫ﺍﳊﻖ ﺍﻟﺬﻱ ﻟﻪ‪ ،‬ﻭﻣﺎ ﻫﻮ ﻣﻌﲎ ﺍﳌﺼﻄﻠﺤﲔ‪.‬‬ ‫ﻓﻨﺠﺪ ﻋﻨﺪ ﺍﺳﺘﻌﺮﺍﺽ ﻣﻔﺎﻫﻴﻢ ﺍﻹﻋﻼﻥ ﺍﻟﻌﺎﳌﻲ ﳊﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﺃﻧـﻪ ﺍﺳـﺘﻌﻤﻞ ﺍﻟﻜـﺜﲑ ﻣـﻦ‬ ‫ﺍﳌﺼﻄﻠﺤﺎﺕ ﺩﻭﻥ ﺗﻮﺿﻴﺢ ﺍﻟﻘﺼﺪ ﻣﻨﻬﺎ‪ ،‬ﻭﻣﻨﻬﺎ ﺍﳊﻖ ﻭﺍﻹﻧﺴﺎﻥ ﻭﺍﳊﻴﺜﻴﺔ ﺍﻟﺬﺍﺗﻴﺔ ﻟﻺﻧـﺴﺎﻥ ﻭﺍﻟﻌﺎﺋﻠـﺔ‬ ‫ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﺍﻟﺘﺴﺎﻭﻱ ﻭﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﻮﺩﻳﺔ ﻭﺍﻟﺮﻭﺡ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﺃﻣﺜﺎﻝ ﺫﻟﻚ‪.‬‬ ‫ﻯ ﻋـﻦ‬ ‫ﻭﳒﺪ ﺫﻟﻚ ﺍﻹ‪‬ﺎﻡ ﺃﻛﺜﺮ ﻭﺿﻮﺣﹰﺎ ﻋﻨﺪﻣﺎ ﻧﻼﺣﻆ ﺃﻥ ﻫﺬﺍ ﺍﻹﻋﻼﻥ ﺃﺭﻳﺪ ﻟﻪ ﺃﻥ ﻳﻄﺮﺡ ﲟﻨﺄ ﹺ‬ ‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﻌﻘﺎﺋﺪﻳﺔ‪ ،‬ﺃﻱ ﺩﻭﻥ ﲢﺪﻳﺪ ﺍﳌﻮﻗﻒ ﻣﻦ ﺍﻟﻜﻮﻥ ﻭﺍﳊﻴﺎﺓ ﻭﺍﻹﻧﺴﺎﻥ‪ ،‬ﻣﺘﺄﺛﺮﹰﺍ ﺑﺬﻟﻚ ﺍﻻﲡﺎﻩ ﺍﻟﺮﺃﲰﺎﱄ‬ ‫ﺍﻟﺬﻱ ﻳﻄﺮﺡ ﺃﻓﻜﺎﺭﻩ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺑﻌﻴﺪﹰﺍ ﻋﻦ ﺍﳌﺴﺄﻟﺔ ﺍﻟﻔﻠﺴﻔﻴﺔ ﻣﺪﻋﻴﹰﺎ ﺃﻥ ﻻ ﻋﻼﻗﺔ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﰲ ﺣﲔ ﺃﻧﻨﺎ‬ ‫ﻧﻌﺘﻘﺪ ﺃﻥ ﺍﻟﻌﻼﻗﺔ ﺑﻴﻨﻬﻤﺎ ﻣﻨﻄﻘﻴﺔ‪.‬‬ ‫ﻭﻣﻬﻤﺎ ﻛﺎﻧﺖ ﺍﻷﻳﺪﻳﻮﻟﻮﺟﻴﺔ ﺗﺴﺘﻤﺪ ﺟﺬﻭﺭﻫﺎ ﻣﻦ ﺍﻟﻮﺍﻗﻊ‪ ،‬ﻻ ﻳﻌﺮﻑ ﺍﻹﻧﺴﺎﻥ ﻣﺎ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ‬ ‫ﺇﻻ ﺑﻌﺪ ﺃﻥ ﻳﻌﺮﻑ ﻣﺎ ﻫﻮ ﻛﺎﺋﻦ ﻭﻣﺎ ﻫﻲ ﻣﺘﻄﻠﺒﺎﺕ ﺍﳊﻴﺎﺓ ﻭﺍﻟﻮﺍﻗﻊ‪.‬‬ ‫ﻭﻫﺬﺍ ﻫﻮ ﻣﻨﻬﺞ ﺍﻹﺳﻼﻡ ﺣﻴﺚ ﻳﻘﻮﻡ ﺑﺸﺮﺡ ﺍﳊﻴﺎﺓ ﻭﻭﺍﻗﻌﻬﺎ ﻭﺣﺪﻭﺩﻫﺎ ﻟﺬﻟﻚ ﺟﻌﻞ ﺍﻹﻧـﺴﺎﻥ ﰲ‬ ‫ﻣﻜﺎﻧﺔ ﺳﺎﻣﻴﺔ ﻋﻠﻰ ﲨﻴﻊ ﺍﳌﺨﻠﻮﻗﺎﺕ ﻓﻘﺎﻝ ﺟﻞ ﺷﺄﻧﻪ‪َ } :‬ﻭﹶﻟ ﹶﻘ ‪‬ﺪ ﹶﻛ َﺮ ‪‬ﻣﻨَﺎ َﺑﹺﻨ ‪‬ﻲ ﺁ َﺩ َﻡ { )ﺍﻹﺳﺮﺍﺀ ‪.(70‬‬ ‫ﻭﻟﻜﻲ ﻧﻌﺮﻑ ﻣﺎ ﺣﺪﺙ ﰲ ﺗﻄﻮﺭ ﻣﻔﻬﻮﻡ ﺣﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﻻ ﺑﺪ ﻣﻦ ﺍﻟﺘﻌﺮﻳﻒ ﺑﺎﳊﻖ ﻭﺍﻹﻧﺴﺎﻥ‪.‬‬ ‫ﺍﳊﻖ‪ :‬ﻫﻮ ﺍﻟﺜﺒﻮﺕ ﺍﻟﺬﻱ ﻻ ﻳﻘﺒﻞ ﺍﻟﺘﻐﻴﲑ‪ ،‬ﻓﺎﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻫﻮ ﺍﳊﻖ ﻭﻻ ﳝﻜﻦ ﺗﺼﻮﺭ ﺍﻟﺘﻐـﻴﲑ‬ ‫ﻓﻴﻪ ﺟﻞ ﻭﻋﻼ‪ ،‬ﻭﺍﳋﱪ ﺍﳌﻄﺎﺑﻖ ﻟﻠﻮﺍﻗﻊ ﺣﻖ ﺣﲔ ﺍﻹﺧﺒﺎﺭ ﻭﻻ ﳝﻜﻦ ﺗﺼﻮﺭ ﺍﻟﺘﻐﻴﲑ ﰲ ﺍﳊﻘﻴﻘﺔ‪ ،‬ﻭﻫـﺬﺍ‬ ‫ﻣﻌﲎ ﻭﺍﻗﻌﻲ‪ ،‬ﻭﺍﺳﺘﻌﻤﻞ ﺍﳊﻖ ﰲ ﳎﺎﻝ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﺴﻠﻮﻙ ﺍﻟﻔﺮﺩﻱ ﻛﺤﻖ ﺍﳊﺮﻳﺔ ﻭﻏﲑﻫﺎ‪.‬‬ ‫ﺍﻹﻧﺴﺎﻥ‪:‬‬ ‫ﻻ ﳝﻜﻦ ﺃﻥ ﻧﻨﻈﺮ ﻟﻺﻧﺴﺎﻥ ﻛﻤﻮﺟﻮﺩ ﻣﺎﺩﻱ ﲝﺖ ﺗﺼﻮﻧﻪ ﺍﻟﻄﺒﻴﻌﺔ ﻭﺗﺸﻜﻠﻪ ﺍﻟﺒﻴﺌﺔ ﺍﻻﺟﺘﻤﺎﻋﻴـﺔ‬ ‫ﻛﻤﺎ ﻋﺮﻓﻪ ﺑﻌﺾ ﺍﳌﺎﺩﻳﲔ ﻣﺜﻞ ﻓﺮﻭﻳﻦ ﻭﻣﺎﺭﻛﺲ ﻭﻏﲑﻫﻢ‪ ،‬ﺣﻴﺚ ﻳﺼﻮﺭﻭﻥ ﺍﻹﻧﺴﺎﻥ ﻛﺄﻧﻪ ﻣﻦ ﺟﺎﻧﺐ‬ ‫ﻭﺍﺣﺪ ﺃﻭ ﻣﺎﺩﻱ ﻓﻘﻂ‪.‬‬ ‫ﻭﻣﺜﻞ ﺫﻟﻚ ﻻ ﳝﻜﻦ ﺍﻟﻜﻼﻡ ﻋﻦ ﺣﻘﻮﻗﻪ‪ ،‬ﻓﻬﻞ ﳚﻮﺯ ﺍﻟﻜﻼﻡ ﻋﻦ ﺣﻘﻮﻕ ﺍﳌﺎﺩﺓ ﻛﺎﳊﺪﻳﺪ ﻭﺍﳌـﺎﺀ‬ ‫ﻭﺍﻟﺘﺮﺍﺏ ﻭﻏﲑﻫﺎ ؟‬ ‫ﺃﻣﺎ ﺍﻹﺳﻼﻡ ﻓﻬﻮ ﻳﻌﺮﻑ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﺑﺄﻧﻪ ﻣﻮﺟﻮﺩ ﻣﺘﻤﻴﺰ ﻋﻦ ﻏﲑﻩ ﻣﻦ ﺍﳋﻠﻖ ﻣﺘﻜﺎﻣﻞ ﻣﻦ ﺍﻟـﺮﻭﺡ‬ ‫ﻭﺍﳉﺴﺪ ﻭﻳﺘﻤﺘﻊ ﲟﺨﺰﻭﻥ ﺧﺎﺹ ﻣﻦ ﺩﻭﺍﻓﻊ ﺫﺍﺗﻴﺔ ﻭﺇﺩﺭﺍﻛﺎﺕ ﰲ ﺍﻟﻌﻘﻞ ﻭﻫﻮ ﻣﺎ ﳝﻜﻦ ﺍﳊﺪﻳﺚ ﻋﻦ ﺃﻥ‬ ‫ﻟﻪ ﺣﻘﻮﻗﹰﺎ ﺛﺎﺑﺘﺔ ﻻ ﳝﻜﻦ ﺍﻟﺘﻔﺮﻳﻂ ‪‬ﺎ ﺃﻭ ﺳﻠﺒﻪ ﺇﻳﺎﻫﺎ‪.‬‬

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‫ﻛﻤﺎ ﺇﻥ ﺍﻹﻧﺴﺎﻥ ﻳﺘﻤﺘﻊ ﺑﻔﻄﺮﺓ ﺇﻧﺴﺎﻧﻴﺔ ﺧﻠﻘﻪ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺇﺫﺍ ﲡﺎﻭﺯﻫﺎ ﱂ ﻳﻌـﺪ‬ ‫ﺇﻧﺴﺎﻧﹰﺎ‪.‬‬ ‫ﻋﻠﻴﻪ ﳝﻜﻦ ﺃﻥ ﻧﺘﺼﻮﺭ ﺃﻥ ﻟﻺﻧﺴﺎﻥ ﺣﻘﻮﻗﹰﺎ ﺗﻮﻟﺪ ﻣﻌﻪ ﻭﺗﺒﻘﻰ ﻣﻌﻪ ﻭﺃﻱ ﺍﺳﺘﺨﻔﺎﻑ ‪‬ﺎ ﻳﻌﺪ ﳑﺎﺭﺳﺔ‬ ‫ﻻ ﺇﻧﺴﺎﻧﻴﺔ‪.‬‬ ‫ﻭﻣﻦ ﺧﻼﻝ ﺗﺼﻮﺭ ﺍﻹﺳﻼﻡ ﳊﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﳒﺪ ﺃﻧﻪ ﳛﺘﺎﺝ ﺇﱃ ﺣﺎﺟﺎﺕ ﻳﻜﻤﻞ ﻣﺴﲑﺗﻪ ‪‬ـﺎ ﰲ‬ ‫ﺍﳊﻴﺎﺓ ﳝﻜﻦ ﺗﻠﺨﻴﺼﻬﺎ ﺑﺎﻵﰐ‪:‬‬ ‫‪ .1‬ﺍﳊﺎﺟﺎﺕ ﺍﳌﺎﺩﻳﺔ‪ :‬ﻭﺗﺸﻤﻞ ﺍﻻﺣﺘﻴﺎﺟﺎﺕ ﺍﻟﻄﺒﻴﻌﻴﺔ ﻟﻠﺒﺸﺮ ﻣﻦ ﺍﻟﻐﺬﺍﺀ ﻭﺍﻟﻠﺒﺎﺱ ﻭﺍﻷﻣﻦ ﻭﺍﳌﺴﻜﻦ‬ ‫ﻭﻛﻞ ﻣﺎ ﻳﺒﻘﻴﻪ ﺣﻴﹰﺎ ﻧﺸﻴﻄﹰﺎ ﰲ ﺍ‪‬ﺘﻤﻊ‪ ،‬ﻛﻤﺎ ﺗﺸﻤﻞ ﺍﳊﺎﺟﺎﺕ ﺍﳌﺎﺩﻳﺔ ﺍﳊﺎﺟﺎﺕ ﺍﳉﻨـﺴﻴﺔ ﻭﺍﻟﺘﻨﺎﺳـﻠﻴﺔ‬ ‫ﻼ‪.‬‬ ‫ﻭﺭﻋﺎﻳﺔ ﺍﻷﻣﻮﻣﺔ ﻭﺍﻟﻄﻔﻮﻟﺔ ﻭﻏﲑﻫﺎ ﳑﺎ ﻳﺒﻘﻲ ﺍﻹﻧﺴﺎﻥ ﺣﻴﹰﺎ ﻓﺎﻋ ﹰ‬ ‫‪ .2‬ﺍﳊﺎﺟﺎﺕ ﺍﳌﻌﻨﻮﻳﺔ‪ :‬ﻭﺗﺘﻀﻤﻦ ﺍﳊﺎﺟﺔ ﺇﱃ ﺍﳊﺮﻳﺔ ﺍﻟﻔﻜﺮﻳﺔ ﻭﺍﻟﺘﻨﻤﻴﺔ ﺍﻟﻌﻘﻠﻴﺔ ﻭﺍﻟﺘﺄﻣﻞ ﰲ ﺍﻟﻜـﻮﻥ‬ ‫ﻭﺗﻨﻤﻴﺔ ﺍﳊﺲ ﺍﳌﻌﺮﰲ ﰲ ﺗﺼﻮﺭ ﺍﻷﺷﻴﺎﺀ ﻭﻫﻲ ﻣﻦ ﺍﳊﺎﺟﺎﺕ ﺍﻷﺻﻠﻴﺔ ﺍﻟﱵ ﻻ ﳝﻜﻦ ﺇﻧﻜﺎﺭﻫﺎ‪.‬‬ ‫‪ .3‬ﺍﳊﺎﺟﺎﺕ ﺍﻷﺧﻼﻗﻴﺔ‪ :‬ﻭﻫﻲ ﻣﻴﻮﻝ ﻃﺒﻴﻌﻴﺔ ﰲ ﺍﻹﻧﺴﺎﻥ ﻭﻭﺟﻮﺩﻩ‪ ،‬ﻓﺎﳊﺎﺟﺔ ﺇﱃ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻮﺍﻗﻌﻴﺔ‬ ‫ﻭﺗﻨﻤﻴﺔ ﺍﳊﺲ ﺍﻷﺧﻼﻗﻲ ﻭﺍﳉﻤﺎﱄ ﻭﻛﻞ ﻣﺎ ﻳﻨﺴﺠﻢ ﻭﻓﻄﺮﺓ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺼﺎﻓﻴﺔ‪ ،‬ﻭﺗﻮﻓﲑ ﺟـﻮ ﺍﻟﺮﲪـﺔ‬ ‫ﻭﺍﻟﻌﻄﻒ ﻭﻛﻞ ﻣﺎ ﻫﻮ ﺇﻧﺴﺎﱐ ﺣﺎﺟﺔ ﻓﻄﺮﻳﺔ ﺃﺻﻴﻠﺔ‪،‬ﻭﺗﻠﺒﻴﺔ ﻫﺬﻩ ﺍﳊﺎﺟﺎﺕ ﺗﺪﻋﻮ ﺇﱃ ﺍﻟﺘﺪﻳﻦ ﲡﺎﻩ ﺍﳋﺎﻟﻖ‬ ‫ﺟﻞ ﻭﻋﻼ ﻭﺍﳋﻮﻑ ﻣﻨﻪ‪.‬‬ ‫‪ .4‬ﺍﳊﺎﺟﺎﺕ ﺍﻟﺘﺸﺮﻳﻌﻴﺔ‪ :‬ﻭﺗﻌﲏ‪ :‬ﺣﺎﺟﺔ ﺍﻹﻧﺴﺎﻥ ﻟﺒﻨﺎﺀ ﺍ‪‬ﺘﻤﻊ ﻭﻣﺎ ﻳﺘﻄﻠﺒﻪ ﻫﺬﺍ ﺍﻟﺒﻨﺎﺀ ﻣﻦ ﺗﺸﺮﻳﻊ‬ ‫ﻋﻤﻠﻲ ﻳﻀﻤﻦ ﲢﻘﻴﻖ ﺍﻟﺴﻌﺎﺩﺓ ﻟﻠﺒﺸﺮ ﻭﺑﺄﻓﻀﻞ ﺍﻟﺴﺒﻞ‪.‬‬ ‫ﻫﺬﻩ ﺍﳊﺎﺟﺎﺕ ﻧﻈﻤﻬﺎ ﺍﻹﺳﻼﻡ ﻭﻛﻔﻠﻬﺎ ﺑﺸﻜﻞ ﻛﺎﻣﻞ ﻭﺑﻴﻨﻬﺎ ﻭﱂ ﻳﺘﺮﻙ ﻓﻴﻬﺎ ﻧﻘﺺ ﻛﻤﺎ ﰲ‬ ‫ﺍﻟﺘﺸﺮﻳﻌﺎﺕ ﺍﻟﻮﺿﻌﻴﺔ‪.‬‬ ‫ﺍﶈﻮﺭ ﺍﻟﺜﺎﱐ‬ ‫ﶈﺔ ﺗﺎﺭﳜﻴﺔ ﻋﻦ ﺣﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ‬ ‫ﻭﺍﻷﺳﺲ ﺍﻟﱵ ﺑﻨﻴﺖ ﻋﻠﻴﻬﺎ ﰲ ﺍﻹﻋﻼﻧﲔ ﺍﻹﺳﻼﻣﻲ ﻭﺍﻟﻌﺎﳌﻲ‬ ‫ﺃﻭ ﹰﻻ‪ :‬ﶈﺔ ﺗﺎﺭﳜﻴﺔ ﻋﻦ ﺣﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ‬ ‫ﻋ‪‬ﺒ ‪‬ﺮ ﻣﺆﺭﺧﻮ ﺍﳊﻘﻮﻕ ﻭﺗﻄﻮﺭﻫﺎ ﺍﳌﺮﺣﻠﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺑﺰﻣﻦ ﺑﻌﻴﺪ ﺣﱴ ﺑﻠﻐﻮﺍ ﺍﻟﻘﺮﻥ ﺍﻟﺜـﺎﻣﻦ ﻋـﺸﺮ‬ ‫ﺣﻴﺚ ﺻﺪﺭ ﺍﻹﻋﻼﻥ ﺍﻟﻔﺮﻧﺴﻲ ﳊﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ‪/28‬ﺁﺏ ‪1789/‬ﻡ ﻭﺍﻋﺘﱪﻭﺍ ﺃﻥ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﺍﻟـﱵ‬ ‫ﺑﺪﺃﺕ ﻣﻌﻬﺎ ﺣﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﻭﺑﻨﻴﺖ ﻣﺘﻐﺎﻓﻠﲔ ﻋﻦ ﺃﻥ ﺍﻹﺳﻼﻡ ﻗﺪﻡ ﺃﻋﻈﻢ ﻭﺃﺭﻭﻉ ﻻﺋﺤـﺔ ﻣﻔـﺼﻠﺔ‬ ‫ﳊﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺧﻼﻝ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﺍﻟﺸﺮﻳﻔﺔ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﺸﻜﻞ ﺇﱃ ﻳﻮﻣﻨـﺎ ﻫـﺬﺍ‬ ‫ﺃﺳﺎﺳﹰﺎ ﻗﺎﻧﻮﻧﻴﹰﺎ ﻟﻜﻞ ﺍﳌﻤﺎﺭﺳﺎﺕ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻋﻨﺪ ﺍﳌﺴﻠﻤﲔ ﻋﱪ ﺍﻟﺘﺎﺭﻳﺦ‪ ،‬ﺣﻴﺚ ﺗﻌﱪ ﻋﻦ ﺫﻟﻚ ﺍﻵﻳـﺎﺕ‬ ‫ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﱵ ﺗﻌﺘﱪ ﻗﺎﻧﻮﻧﹰﺎ ﺗﺎﺭﳜﻴﹰﺎ ﳊﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺜﺎﺑﺘﺔ‪.‬‬ ‫ﺱ ﹺﺇﻧ‪‬ﺎ ‪‬ﺧﹶﻠ ﹾﻘﻨ‪‬ﺎ ﹸﻛ ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ﹶﺫ ﹶﻛ ﹴﺮ ‪‬ﻭﺃﹸﻧﺜﹶﻰ ‪‬ﻭ ‪‬ﺟ ‪‬ﻌ ﹾﻠﻨ‪‬ﺎ ﹸﻛ ‪‬ﻢ ‪‬ﺷﻌ‪‬ﻮﺑ‪‬ﺎ ‪‬ﻭﹶﻗﺒ‪‬ﺎ‪‬ﺋ ﹶﻞ ‪‬ﻟ‪‬ﺘﻌ‪‬ﺎ ‪‬ﺭﻓﹸﻮﺍ‬ ‫ﻭﻣﻨﻬﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫ﹺﺇﻥﱠ ﹶﺃ ﹾﻛ ‪‬ﺮ ‪‬ﻣﻜﹸ ‪‬ﻢ ‪‬ﻋ‪‬ﻨ ‪‬ﺪ ﺍﻟﻠﱠ ‪‬ﻪ ﹶﺃ‪‬ﺗﻘﹶﺎ ﹸﻛ ‪‬ﻢ ﹺﺇﻥﱠ ﺍﻟﻠﱠ ‪‬ﻪ ‪‬ﻋﻠ‪‬ﻴ ‪‬ﻢ ‪‬ﺧﹺﺒ ‪‬ﲑ { )ﺍﳊﺠﺮﺍﺕ‪.(13/‬‬

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‫ﺕ‬ ‫ﺤ ﹺﺮ ‪‬ﻭ ‪‬ﺭ ‪‬ﺯ ﹾﻗﻨ‪‬ـﺎﻫ‪ ‬ﻢ ﻣ‪‬ـ ‪‬ﻦ ﺍﻟﻄﱠ‪‬ﻴﺒ‪‬ـﺎ ‪‬‬ ‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ } :‬ﻭﹶﻟ ﹶﻘ ‪‬ﺪ ﹶﻛ ‪‬ﺮ ‪‬ﻣﻨ‪‬ﺎ ‪‬ﺑﻨﹺﻲ ﺁ ‪‬ﺩ ‪‬ﻡ ‪‬ﻭ ‪‬ﺣ ‪‬ﻤ ﹾﻠﻨ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ﻓ‪‬ﻲ ﺍﹾﻟ‪‬ﺒ ‪‬ﺮ ﻭ‪‬ﺍﹾﻟ‪‬ﺒ ‪‬‬ ‫ﻀ ﹾﻠﻨ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ‪‬ﻋﻠﹶﻰ ﹶﻛ‪‬ﺜ ﹴﲑ ‪‬ﻣ ‪‬ﻤ ‪‬ﻦ ‪‬ﺧﹶﻠ ﹾﻘﻨ‪‬ﺎ ‪‬ﺗ ﹾﻔﻀ‪‬ﻴ ﹰ‬ ‫‪‬ﻭﹶﻓ ‪‬‬ ‫ﻼ { )ﺍﻹﺳﺮﺍﺀ‪.(70/‬‬ ‫ﺱ ‪‬ﺟﻤ‪‬ﻴﻌ‪‬ﺎ ‪‬ﻭﻣ‪‬ـ ‪‬ﻦ‬ ‫ﺽ ﹶﻓ ﹶﻜﹶﺄ‪‬ﻧﻤ‪‬ﺎ ﹶﻗ‪‬ﺘ ﹶﻞ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫ﺲ ﹶﺃ ‪‬ﻭ ﹶﻓﺴ‪‬ﺎ ‪‬ﺩ ﻓ‪‬ﻲ ﺍ َﻷ ‪‬ﺭ ﹺ‬ ‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ } :‬ﻣ ‪‬ﻦ ﹶﻗ‪‬ﺘ ﹶﻞ ‪‬ﻧ ﹾﻔﺴ‪‬ﺎ ﹺﺑ ‪‬ﻐ‪‬ﻴ ﹺﺮ ‪‬ﻧ ﹾﻔ ﹴ‬ ‫ﺱ ‪‬ﺟﻤ‪‬ﻴﻌ‪‬ﺎ { )ﺍﳌﺎﺋﺪﺓ‪.(32/‬‬ ‫ﹶﺃ ‪‬ﺣﻴ‪‬ﺎﻫ‪‬ﺎ ﹶﻓ ﹶﻜﹶﺄ‪‬ﻧﻤ‪‬ﺎ ﹶﺃ ‪‬ﺣﻴ‪‬ﺎ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫ﺤﻜﱠﺎ ﹺﻡ ‪‬ﻟ‪‬ﺘ ﹾﺄﻛﹸﻠﹸﻮﺍ ﹶﻓﺮﹺﻳﻘﹰﺎ ﻣ‪‬ـ ‪‬ﻦ‬ ‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ } :‬ﻭ ﹶﻻ ‪‬ﺗ ﹾﺄ ﹸﻛﻠﹸﻮﺍ ﹶﺃ ‪‬ﻣﻮ‪‬ﺍﹶﻟ ﹸﻜ ‪‬ﻢ ‪‬ﺑ‪‬ﻴ‪‬ﻨ ﹸﻜ ‪‬ﻢ ﺑﹺﺎﹾﻟﺒ‪‬ﺎ ‪‬ﻃ ﹺﻞ ‪‬ﻭﺗ‪ ‬ﺪﻟﹸﻮﺍ ﹺﺑﻬ‪‬ﺎ ﹺﺇﻟﹶﻰ ﺍﹾﻟ ‪‬‬ ‫ﹶﺃ ‪‬ﻣﻮ‪‬ﺍ ﹺﻝ ﺍﻟﻨ‪‬ﺎ ﹺ‬ ‫ﺱ ﺑﹺﺎ ِﻹﹾﺛ ﹺﻢ ‪‬ﻭﹶﺃ‪‬ﻧ‪‬ﺘ ‪‬ﻢ ‪‬ﺗ ‪‬ﻌﹶﻠﻤ‪‬ﻮ ﹶﻥ { )ﺍﻟﺒﻘﺮﺓ‪.(188/‬‬ ‫ﻭﻛﺜﲑ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﳝﺔ ﺍﻟﱵ ﺗﻘﺮ ﺣﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﻭﲢﻔﻈﻬﺎ‪.‬‬ ‫ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ ﺍﻟﺸﺮﻳﻔﺔ ﺍﻟﱵ ﻭﺭﺩﺗﻨﺎ ﻋﻦ ﺍﻟﻨﱯ)ﺹ( ﺍﻟﱵ ﺗﺮﻛﺖ ﺃﺛـﺮﹰﺍ ﻛـﺒﲑﹰﺍ ﰲ ﺍﻟﻔﻜـﺮ‬ ‫ﺍﻹﺳﻼﻣﻲ ﻭﺭﲰﺖ ﺻﻮﺭﹰﺍ ﺭﺍﺋﻌﺔ ﳊﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﻭﻣﻨﻬﺎ ﻗﻮﻟﻪ )ﺹ(‪) :‬ﻛﻞ ﺍﳌﺴﻠﻢ ﻋﻠﻰ ﺍﳌﺴﻠﻢ ﺣﺮﺍﻡ‬ ‫ﻋﺮﺿﻪ ﻭﻣﺎﻟﻪ ﻭﺩﻣﻪ( )ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﺍﻟﺴﻨﻦ‪ ،‬ﺝ‪ 4‬ﺹ ‪.(325‬‬ ‫ﻭﻗﻮﻟﻪ )ﺹ(‪) :‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﺃﻻ ﺇﻥ ﺭﺑﻜﻢ ﻭﺍﺣﺪ ﻭﺇﻥ ﺃﺑﺎﻛﻢ ﻭﺍﺣﺪ ﺇﻻ ﻻ ﻓﻀﻞ ﻟﻌﺮﰊ ﻋﻠـﻰ‬ ‫ﺃﻋﺠﻤﻲ ﻭﻻ ﻟﻌﺠﻤﻲ ﻋﻠﻰ ﻋﺮﰊ ﻭﻻ ﻷﲪﺮ ﻋﻠﻰ ﺃﺳﻮﺩ ﻭﻻ ﺃﺳـﻮﺩ ﻋﻠـﻰ ﺃﲪـﺮ ﺇﻻ ﺑـﺎﻟﺘﻘﻮﻯ(‬ ‫)ﺍﻹﻣﺎﻡ ﺃﲪﺪ‪ ،‬ﺍﳌﺴﻨﺪ‪ ،‬ﺝ‪ ،5‬ﺹ ‪.(411‬‬ ‫ﻭﻭﺻﺎﻳﺎﻩ )ﺹ( ﺑﺎﳌﺮﺃﺓ ﺑﻘﻮﻟﻪ‪) :‬ﺃﻻ ﻭﺍﺳﺘﻮﺻﻮﺍ ﺑﺎﻟﻨﺴﺎﺀ ﺧﲑﺍ ﻓﺈﳕﺎ ﻫـﻦ ﻋـﻮﺍﻥ ﻋﻨـﺪﻛﻢ(‬ ‫)ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﺍﻟﺴﻨﻦ‪ ،‬ﺝ‪ ،3‬ﺹ ‪ (467‬ﻭﻳﻜﺮﺭ ﻫﺬﻩ ﺍﻟﻮﺻﻴﺔ ﰲ ﺃﺣﺎﺩﻳﺚ ﻛﺜﲑﺓ ﳝﻜﻦ ﺍﻟﺮﺟﻮﻉ ﺇﻟﻴﻬﺎ ﰲ‬ ‫ﻛﻞ ﻛﺘﺐ ﺍﳊﺪﻳﺚ‪.‬‬ ‫ﻭﻗﻮﻟﻪ )ﺹ(‪) :‬ﺇﻥ ﻟﺮﺑﻚ ﻋﻠﻴﻚ ﺣﻘﺎ ﻭﻟﻨﻔﺴﻚ ﻋﻠﻴﻚ ﺣﻘﺎ ﻭﻷﻫﻠﻚ ﻋﻠﻴﻚ ﺣﻘﺎ ﻓﺄﻋﻂ ﻛﻞ ﺫﻱ‬ ‫ﺣﻖ ﺣﻘﻪ( )ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺝ ‪ ،5‬ﺹ‪.(2273‬‬ ‫ﻭﺇﺫﺍ ﺃﺭﺩﻧﺎ ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﻛﻞ ﻫﺬﻩ ﺍﳊﻘﻮﻕ ﻭﺍﻟﻘﻮﺍﻋﺪ ﻭﺍﻷﺳﺲ ﺍﻟﱵ ﻭﺿﻌﻬﺎ ﺍﻹﺳﻼﻡ ﰲ ﺣﻘـﻮﻕ‬ ‫ﺍﻹﻧﺴﺎﻥ ﳒﺪ ﺃﻧﻪ ﺳﺒﻖ ﺇﻋﻼﻥ ﺣﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻔﺮﻧﺴﻲ ﻭﻏﲑﻩ ﺑﺜﻼﺛﺔ ﻋﺸﺮ ﻗﺮﻧﺎﹰ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻻ ﳝﻜـﻦ‬ ‫ﻟﻌﺎﻗﻞ ﺃﻥ ﻳﺘﺠﺎﻫﻠﻪ‪.‬‬ ‫ﻭﻗﺪ ﻭﺿﻊ ﺍﻹﻋﻼﻥ ﺍﻹﺳﻼﻣﻲ ﳊﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﺗﻠﻚ ﺍﻷﺳﺲ ﻭﺍﳌﺒﺎﺩﺉ ﻋﻠﻰ ﺷﻜﻞ ﻗﺎﻧﻮﻥ ﻭﻻﺋﺤﺔ‬ ‫ﳊﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﻹﺳﻼﻡ ﺍﻟﺬﻱ ﻋﺮﺽ ﻋﻠﻰ ﻣﺆﲤﺮ ﺍﻟﻘﻤﺔ ﺍﻹﺳﻼﻣﻲ ﺍﻟﺜﺎﻣﻦ ﻭﻋﺮﺿﺖ ﻫﺬﻩ ﺍﻟﻼﺋﺤﺔ‬ ‫ﻋﻠﻰ ﻋﺸﺮﺓ ﻣﺆﲤﺮﺍﺕ ﻟﻮﺯﺭﺍﺀ ﺧﺎﺭﺟﻴﺔ ﺍﻟﺪﻭﻝ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺛﻼﺛﺔ ﻣﺆﲤﺮﺍﺕ ﻗﻤﺔ ﻭﳎﻤﻮﻋﺔ ﻣﻦ ﺟﻠﺴﺎﺕ‬ ‫ﺍﳋﱪﺍﺀ ﺣﱴ ﺃﻗﺮﺕ ﺑﺼﻴﻐﺘﻬﺎ ﺍﻟﻨﻬﺎﺋﻴﺔ ﻭﺍﻟﱵ ﺳﺄﺑﻴﻨﻬﺎ ﰲ ﺍﶈﻮﺭ ﺍﻟﺘﺎﱄ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬ ‫ﺛﺎﻧﻴﹰﺎ‪ :‬ﺍﳌﺒﺎﺩﺉ ﻭﺍﻷﺳﺲ ﺍﻟﱵ ﺑ‪‬ﻨﻴﺖ ﻋﻠﻴﻬﺎ ﺣﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﻹﺳﻼﻡ ﻭﺍﻹﻋﻼﻥ ﺍﻟﻌﺎﳌﻲ‬ ‫ﻋﻠﻰ ﺿﻮﺀ ﻣﺮﺍﺟﻌﺘﻨﺎ ﻟﻺﻋﻼﻧﲔ‪ ،‬ﳚﺐ ﺃﻥ ﻧﺆﻛﹼﺪ ﻣﻦ ﺟﺪﻳﺪ ﻋﻠﻰ ﺃﻥ ﺍﻹﻋﻼﻥ ﺍﻟﻌﺎﳌﻲ‪ ،‬ﱂ ﻳـﺮﺑﻂ‬ ‫ﻣﻄﻠﻘﹰﺎ ﺑﲔ ﺍﳌﺴﺄﻟﺘﲔ ﺍﻟﻮﺍﻗﻌ‪‬ﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴ‪‬ﺔ‪ ،‬ﰲ ﺣﲔ ﺃﻛﹼﺪ ﺍﻹﻋﻼﻥ ﺍﻹﺳﻼﻣﻲ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺮﺑﻂ ﲤﺎﻣـﺎﹰ‪،‬‬ ‫ﻭﻟﺬﻟﻚ ﻛﺎﻥ ﻣﻨﻄﻘ‪‬ﻴﹰﺎ ﻣﻊ ﺫﺍﺗﻪ ﻭﺫﺍﺕ ﺍﳊﻘﻮﻕ ﺍﳌﻘﺮ‪‬ﺭﺓ‪.‬‬ ‫ﺃﻭ ﹰﻻ‪ :‬ﺍﻷﺳﺲ ﺍﻟﱵ ﺑﲏ ﻋﻠﻴﻬﺎ ﺍﻹﻋﻼﻥ ﺍﻟﻌﺎﳌﻲ‪:‬‬ ‫‪ 1‬ـ ﺿﺮﻭﺭﺓ ﻣﻌﺮﻓﺔ ﺍﳊﻴﺜﻴ‪‬ﺔ ﺍﻟﺬﺍﺗﻴ‪‬ﺔ ﻟﻺﻧﺴﺎﻥ ﻟﺘﺤﻘﻴﻖ ﺍﳊﺮﻳ‪‬ﺔ ﻭﺍﻟﻌﺪﺍﻟﺔ ﻭﺍﻟﺴﻼﻡ‪.‬‬

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‫‪ 2‬ـ ﻭﻗﻮﻉ ﺍﻷﻋﻤﺎﻝ ﺍﻟﻮﺣﺸﻴ‪‬ﺔ ﻧﺘﻴﺠﺔ ﻋﺪﻡ ﺍﻻﻋﺘﺮﺍﻑ ﺑﺎﳊﻘﻮﻕ ﺍﻹﻧﺴﺎﻧﻴﺔ‪.‬‬ ‫‪ 3‬ـ ﻇﻬﻮﺭ ﻋﺎﱂ ﺟﺪﻳﺪ ﺗﺴﻮﺩﻩ ﺣﺮﻳ‪‬ﺔ ﺍﻟﺘﻌﺒﲑ ﻭﺍﻟﻌﻘﻴﺪﺓ ﻭﻋﺪﻡ ﺍﳋﻮﻑ ﻣﻦ ﺍﻟﻔﻘﺮ ﺑﺎﻋﺘﺒﺎﺭ ﺫﻟـﻚ‬ ‫ﺃﲰﻰ ﺁﻣﺎﻝ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ‪.‬‬ ‫ﻼ ﻳﻀﻄﺮ ﺍﻹﻧﺴﺎﻥ ﻟﻠﺜﻮﺭﺓ ﺿﺪ ﺍﻟﻈﻠﻢ‪.‬‬ ‫‪ 4‬ـ ﺿﺮﻭﺭﺓ ﺻﻴﺎﻧﺔ ﺍﳊﻘﻮﻕ ﻟﺌ ﹼ‬ ‫‪ 5‬ـ ﺿﺮﻭﺭﺓ ﺗﺸﺠﻴﻊ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﻮﺩﻳ‪‬ﺔ‪.‬‬ ‫‪ 6‬ـ ﻋﺰﻡ ﺍﻟﺸﻌﻮﺏ ﻋﻠﻰ ﺩﻋﻢ ﺍﻟﺘﻘﺪ‪‬ﻡ ﺍﻻﺟﺘﻤﺎﻋﻲ‪.‬‬ ‫‪ 7‬ـ ﺿﺮﻭﺭﺓ ﲢﻘﻴﻖ ﺍﻟﺘﻔﺎﻫﻢ ﺍﳌﺸﺘﺮﻙ‪.‬‬ ‫ﻭﻋﻨﺪ ﻣﻨﺎﻗﺸﺘﻨﺎ ﳍﺎ ﺗﱪﺯ ﻋﺪﺓ ﺗﺴﺎﺅﻻﺕ ﻭﻫﻲ‪ :‬ﻣﺎ ﻫﻲ ﺍﳊﻴﺜﻴ‪‬ﺔ ﺍﻟﺬﺍﺗﻴ‪‬ﺔ ﻟﻺﻧﺴﺎﻥ؟ ﻫﻞ ﻫﻲ ﺍﻟﻔﻄﺮﺓ؟‬ ‫ﻭ ﺇﺫﺍ ﻛﺎﻧﺖ ﻛﺬﻟﻚ ﻓﻜﻴﻒ ﻧﻄﺮﺡ ﻫﺬﺍ ﺍﻹﻋﻼﻥ ﺃﻣﺎﻡ ﻋﺎﱂ ﻳﻌ ‪‬ﺞ ﺑﺎﻷﻓﻜﺎﺭ ﺍﳌﺎﺩﻳ‪‬ﺔ ﺍﳌﻨﻜـﺮﺓ ﻟﻨﻈﺮﻳ‪‬ـﺔ‬ ‫ﺍﻟﻔﻄﺮﺓ؟ ﻭﻣﺎ ﻫﻲ ﺍﳌﻤﻴﺰﺍﺕ ﻟﻠﻌﻤﻞ ﺍﻟﻮﺣﺸﻲ ﻋﻦ ﺍﻟﻌﻤﻞ ﺍﻹﻧﺴﺎﱐ؟ ﻭﻫﻞ ﳝﻜﻦ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﻣﻌﻴﺎﺭ ﻋﺎﻡ‬ ‫ﻭﺍﻗﻌﻲ ﺇﺫﺍ ﱂ ﻧﺆﻣﻦ ﺑﻨﻈﺮﻳﺔ ﺍﻟﺘﻜﺎﻣﻞ ﺍﻹﻧﺴﺎﱐ؟ﻭﻫﻞ ﻫﻨﺎﻙ ﺩﺭﺍﺳﺔ ﻟﻶﻣﺎﻝ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺗﻮﺿ‪‬ﺢ ﺃﻥ ﻫـﺬﻩ‬ ‫ﺍﻵﻣﺎﻝ ﺗﻨﺤﺼﺮ ﰲ ﺍﳊﺮﻳ‪‬ﺔ ﺍﻟﺘﻌﺒﲑﻳﺔ ﻭﺍﻟﻌﻘﻴﺪﻳﺔ ﻭﺍﻟﺘﺨﻠﹼﺺ ﻣﻦ ﺍﳋﻮﻑ ﻭﺍﻟﻔﻘﺮ؟ﻭﻫﻞ ﺻﺤﻴﺢ ﺃﻥ ﺍﻷﻣـﻞ‬ ‫ﺍﻹﻧﺴﺎﱐ ﻳﻜﻤﻦ ﰲ ﲢ ‪‬ﺮﺭﻩ ﰲ ﺍﻟﺘﻌﺒﲑ ﲟﺎ ﻳﺸﺎﺀ ﻭﺍﻻﻋﺘﻘﺎﺩ ﲟﺎ ﻳﺸﺎﺀ ﺩﻭﻥ ﺃﻳـّﺔ ﺿﻮﺍﺑﻂ ﺣﱴ ﻟﻮ ﺍﺳﺘﻬﺰﺃ‬ ‫ﲟﻘﺪ‪‬ﺳﺎﺕ ﺍﻵﺧﺮﻳﻦ ﻣﺜﻼﹰ؟ﰒ ﺃﻟﻴﺲ ﻫﻨﺎ ﺧﻠﻂ ﺑﲔ ﺍﻷﺳﺲ ﻭﺍﻟﺒ‪‬ﲎ ﺍﻟﻔﻮﻗﻴ‪‬ﺔ؟ ﺇ ﹼﻻ ﺃﻥ ﻳﻘـﺎﻝ‪ :‬ﺇ ﹼﻥ ﺍﻵﻣـﺎﻝ‬ ‫ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﻟﻌﺎﻣ‪‬ﺔ ﳚﺐ ﲢﻘﻴﻘﻬﺎ ﺑﺎﻋﺘﺒﺎﺭﻫﺎ ﺣﺎﺟﺎﺕ ﺿﺮﻭﺭﻳ‪‬ﺔ‪.‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻷﻣﺮ ﻛﺬﻟﻚ‪ ،‬ﻗﻠﻨﺎ‪ :‬ﺃﻟﻴﺲ ﺍﻷﻣﻞ‬ ‫ﺍﻹﻧﺴﺎﱐ ﰲ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﻣﻌﺮﻓﺔ ﺍﳌﻄﻠﻖ ﺍﳋﺎﻟﻖ‪ ،‬ﻭﺍﻻﺳﺘﻨﺎﺩ ﺇﱃ ﺍﻟﻘﻮ‪‬ﺓ ﺍﳌﻄﻠﻘﺔ‪ ،‬ﻭﺍﻟﻌﺒﻮﺩﻳ‪‬ﺔ ﻟﻠﻤﺎﻟﻚ ﺍﳊ ‪‬ﻖ‬ ‫ﺃﻣ ﹰ‬ ‫ﻼ ﺇﻧﺴﺎﻧﻴﹰﺎ ﻋﺎ ‪‬ﻣﹰﺎ ﻳﺘﺠﻠﹼﻰ ﻣﻦ ﺧﻼﻝ ﺍﺳﺘﻌﺮﺍﺽ ﳎﻤﻞ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻹﻧﺴﺎﱐ؟ ﹼﰒ ﺃﻟﻴﺲ ﺍﻷﻣﻞ ﺍﻹﻧﺴﺎﱐ ﺍﻟﻌﺎ ‪‬ﻡ‬ ‫ﻳﻜﻤﻦ ﰲ ﲢﻘﻴﻖ ﻧﻈﺎﻡ ﺧﻠﻘﻲ ﺷﺎﻣﻞ؟ ﻓﺄﻳﻦ ﺍﳊﺪﻳﺚ ﻋﻨﻪ؟ ﺑﻞ ﺃﻟﻴﺲ ﻓﺴﺢ ﺍ‪‬ﺎﻝ ﻟﻠﺘﺤﺮ‪‬ﺭ ﺍﻟﻔـﺮﺩﻱ ﰲ‬ ‫ﻛﻞ ﳎﺎﻝ‪) :‬ﺍﻟﺴﻠﻮﻛﻲ‪ ،‬ﻭﺍﻟﻌﻘﺎﺋﺪﻱ‪ ،‬ﻭﺍﻻﻗﺘﺼﺎﺩﻱ ﻭﺍﻟﺴﻴﺎﺳﻲ( ﺩﻭﻥ ﺗﻘﻴﻴﺪ ﺑﻘﻴﻤﺔ ﺧﻠﻘﻴ‪‬ﺔ ﻳﺆﺩ‪‬ﻱ ﺇﱃ ﻓﻨﺎﺀ‬ ‫ﻗﺴﻢ ﻛﺒﲑ ﻣﻦ ﺍﻟﻨﻈﺎﻡ ﺍﳋﻠﻘﻲ؟ﻭﻫﻜﺬﺍ ﺍﳊﺪﻳﺚ ﻋﻦ ﺑﺎﻗﻲ ﺍﻷﺳﺲ ﺍﳌﺬﻛﻮﺭﺓ ﰲ ﻣﻘﺪﻣﺔ ﺍﻹﻋﻼﻥ‪.‬‬ ‫ﻭﻟﺬﻟﻚ ﻓﺈ ﹼﻥ ﺍﻟﺒﺎﺣﺚ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﺪﺭﻙ ﺍﻟﻌﻼﻗﺔ ﺍﳌﻨﻄﻘﻴ‪‬ﺔ ﺑﲔ ﺍﻷﺳﺲ ﻭﺍﻟﺒ‪‬ﲎ ﺍﻟﻔﻮﻗﻴ‪‬ﺔ‪ ،‬ﺑﻞ ﻗـﺪ‬ ‫ﻼ ﻳﻀﻄﺮ ﺍﻹﻧـﺴﺎﻥ ﻟﻠﻨﻬـﻀﺔ‬ ‫ﻳﻠﻤﺢ ﺃﻫﺪﺍﻓﹰﺎ ﺳﻴﺎﺳﻴ‪‬ﺔ ﺃﺧﺮﻯ ﻣﻦ ﺧﻼﻝ ﺗﻌﺒﲑﺍﺕ ﺃﺧﺮﻯ ﻣﻦ ﻗﺒﻴﻞ‪) :‬ﻟﺌ ﹼ‬ ‫ﻭﺍﻟﺜﻮﺭﺓ ﺑﺎﻋﺘﺒﺎﺭﻫﺎ ﺁﺧﺮ ﻋﻼﺝ(‪ .‬ﻭ)ﺿﺮﻭﺭﺓ ﺗﺸﺠﻴﻊ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﻮﺩﻳ‪‬ﺔ( ﻭﺃﻣﺜﺎﳍﺎ ﻟﻴﺪﺭﻙ ﺍﳍﺪﻑ ﺍﻟـﺬﻱ‬ ‫ﻳﻄﺮﺣﻪ ﺍﳌﺸﻜﹼﻜﻮﻥ ﰲ ﺩﻭﺍﻓﻊ ﺍﻹﻋﻼﻥ ﺍﻟﻌﺎﳌﻲ ﻋﻠﻰ ﺿﻮﺀ ﺍﻟﻈﺮﻭﻑ ﺍﻟﹼﱵ ﻃﺮﺡ ﻓﻴﻬﺎ‪.‬ﺣﻴﺚ ﺇﻧ‪‬ﻪ ﻃـﺮﺡ‬ ‫ﺑﻌﺪ ﺍﻧﺘﻬﺎﺀ ﺍﳊﺮﺏ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻭﺳﻴﻄﺮﺓ ﺍﻟﻘﻮﻯ ﺍﻟﻌﻈﻤﻰ ﻋﻠﻰ ﺍﻟﻌﺎﱂ‪.‬ﻭﺣﻴﺚ ﺧﺮﺟﺖ ﺃﻣﲑﻛﺎ ﻣﻨـﻬﺎ‬ ‫ﻣﻨﺘﺼﺮﺓ ﺑﺄﻗ ﹼﻞ ﻗﺪﺭ ﻣﻦ ﺍﳋﺴﺎﺭﺓ ﰲ ﺍﻷﻣﻮﺍﻝ ﻭﺍﻷﺭﻭﺍﺡ‪ ،‬ﰲ ﺣﲔ ﺧﺮﺟﺖ ﺍﻷﻗﻄﺎﺭ ﺍﻷﻭﺭﺑﻴـﺔ ﺿـﻌﻴﻔﺔ‬ ‫ﻣﻨﻬﻜﺔ ﺍﻟﻘﻮﻯ ﻣﻦ ﺟﻬﺔ‪.‬‬ ‫ﻭ ﺍﻟﻘﻮ‪‬ﺓ ﻭﺍﻟﺘﺴﻠﹼﻂ ﲣﺘﺺ ‪‬ﻤﺎ ﺍﻟﻘﻮﻯ ﺍﻟﻌﻈﻤﻰ ﺍﳌﻨﺘﺼﺮﺓ ﻣﻦ ﺧﻼﻝ ﳎﻠﺲ ﺍﻷﻣﻦ ﻭﺣـ ‪‬ﻖ ﺍﻟـﻨﻘﺾ‬ ‫)ﺍﻟﻔﻴﺘﻮ( ﻫﻜﺬﺍ ﺇﺫﻥ ﻳﺘﺼﻮ‪‬ﺭ ﺍﳌﺸﻜﹼﻜﻮﻥ ﰲ ﻫﺬﺍ ﺍﻹﻋﻼﻥ ﺍﻟﺪ‪‬ﻭﺍﻓﻊ ﺍﳊﻘﻴﻘﻴ‪‬ﺔ‪.‬ﺇ ﹼﻻ ﺃﻧـّﺔ ﻋﻠﻰ ﺃﻱ ﺣﺎﻝ ﳝﺜﹼﻞ‬ ‫ﺑﻼ ﺭﻳﺐ ﻧﻘﻠﺔ ﻛﱪﻯ ﻋﻠﻰ ﺻﻌﻴﺪ ﺍﻻﻋﺘﺮﺍﻑ ﺍﻟﺮﲰﻲ ﺍﻟﺪﻭﱄ ﲝﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﻻ ﳝﻜـﻦ‬ ‫ﺇﻧﻜﺎﺭﻩ‪ ،‬ﺭﻏﻢ ﻛﻞ ﻧﻘﺎﻁ ﺍﻟﻀ‪‬ﻌﻒ ﻓﻴﻪ‪.‬‬

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‫ﺛﺎﻧﻴﹰﺎ‪ :‬ﺍﻷﺳﺲ ﺍﻟﹼﱵ ﻳﻘﻮﻡ ﻋﻠﻴﻬﺎ ﻧﻈﺎﻡ ﺍﳊﻘﻮﻕ ﰲ ﺍﻹﻋﻼﻥ ﺍﻹﺳﻼﻣﻲ‪:‬‬ ‫ﻋﻨﺪﻣﺎ ﻧﺪﺭﺱ ﺍﳌﻘﺪ‪‬ﻣﺔ ﻓﻴﻪ‪ ،‬ﳒﺪﻫﺎ ﻣﺘﻘﺪ‪‬ﻣﺔ ﺟﺪﹰﺍ ﻭﻣﻨﻄﻘﻴ‪‬ﺔ ﺟ ‪‬ﺪﹰﺍ ﰲ ﳎﺎﻝ ﺍﻟﺮﺑﻂ ﺑـﲔ ﺍﳌـﺴﺄﻟﺘﲔ‬ ‫ﺍﻟﻮﺍﻗﻌﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻟﺬﻟﻚ ﳝﻜﻨﻨﺎ ﺃﻥ ﻧﺴﺘﻔﻴﺪ ﻣﻨﻬﺎ ﺑﺴﻬﻮﻟﺔ ﰲ ﻛ ﹼﻞ ﺍﳊﻘﻮﻕ ﺍﳌﺬﻛﻮﺭﺓ ﰲ ﺍﻹﻋـﻼﻥ‬ ‫ﻭﻫﺬﻩ ﺍﻷﺳﺲ ﻛﻤﺎ ﻳﻠﻲ‪:‬‬ ‫ﺍﻷﺳﺎﺱ ﺍﻷﻭﻝ‪:‬ﻫﻮ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻭﺻﻔﺎﺗﻪ ﺍﻟﻜﻤﺎﻟﻴ‪‬ﺔ‪،‬ﻭﺇﻧﻪ )ﺧﻠﻖ ﻛﻞ ﺷﻲﺀ‪ ،‬ﻭﻭﻫﺐ ﺍﻟـﻨﻌﻢ‬ ‫ﻛﻠﹼﻬﺎ‪ ،‬ﻭﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ ﰲ ﺃﺣﺴﻦ ﺗﻘﻮﱘ‪ ،‬ﻭﻣﻨﺢ ﺍﻹﻧﺴﺎﻥ ﺍﳋﻼﻓﺔ ﰲ ﺍﻷﺭﺽ‪ ،‬ﻭﺃﻭﻛﻞ ﻟـﻪ ﻋﻤﺎﺭ‪‬ـﺎ‪،‬‬ ‫ﻭﺿﻊ ﺃﻣﺎﻧﺔ ﺍﻟﺘ‪‬ﻜﺎﻟﻴﻒ ﻋﻠﻰ ﻋﺎﺗﻘﻪ‪،‬ﻭﺳﺨﺮ ﺍﻟﻜﻮﻥ ﻟﻪ‪ ،‬ﻛﻠﻬﺎ ﺗﺼﻮ‪‬ﺭﺍﺕ ﺗﺸﻜﹼﻞ ﺃﺳﺴﹰﺎ ﻟﻺﳝـﺎﻥ ﲝـﻖ‬ ‫ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﳊﻴﺎﺓ‪ ،‬ﻭﺍﻟﻜﺮﺍﻣﺔ‪.‬‬ ‫ﺍﻷﺳﺎﺱ ﺍﻟﺜﺎﱐ‪:‬ﻫﻮ ﺍﻟﺘﺼﺪﻳﻖ ﺑﺎﻹﺳﻼﻡ ﺍﳍﺎﺩﻱ‪ ،‬ﻟﻜﻮﻧﻪ ﺩﻳﻦ ﺍﳊﻖ‪ ،‬ﻭﺩﻳﻦ ﺍﻟﺮ‪‬ﲪﺔ ﻟﻠﻌﺎﳌﲔ‪ ،‬ﻭﺩﻳـﻦ‬ ‫ﺍﻟﺘﺤﺮﻳﺮ ﻟﻠﻤﺴﺘﻌﺒﺪﻳﻦ‪ ،‬ﻭﺍﻟﺘﺤﻄﻴﻢ ﻟﻠﻄﻮﺍﻏﻴﺖ‪ ،‬ﺩﻳﻦ ﺍﳌﺴﺎﻭﺍﺓ ﺇ ﹼﻻ ﺑـﺎﻟﺘ‪‬ﻘﻮﻯ‪ ،‬ﺩﻳـﻦ ﺇﻟﻐـﺎﺀ ﺍﻟﻔـﻮﺍﺭﻕ‬ ‫ﻭﺍﻟﻜﺮﺍﻫﻴ‪‬ﺔ ﺑﲔ ﺍﻟﻨﺎﺱ ﺍﻟﺬﻳﻦ ﺧﻠﻘﻬﻢ ﺍﻟﻠﹼﻪ ﻣﻦ ﻧﻔﺲ ﻭﺍﺣﺪﺓ‪.‬ﻭﻣﻦ ﻫﺬﻩ ﺍﻷﺳﺲ ﳝﻜﻦ ﺃﻥ ﻧﺴﺘﻨﺒﻂ ﺃﻫـﻢ‬ ‫ﺍﳊﻘﻮﻕ ﺍﻟﻔﺮﺩﻳ‪‬ﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴ‪‬ﺔ‪ :‬ﺍﻟﱵ ﻫﻲ ﺣﻖ ﻃﻠﺐ ﺍﻟﺘ‪‬ﻌﺎﻭﻥ ﻭﺍﻟﺮ‪‬ﲪﺔ‪ ،‬ﻭﺣﻖ ﺍﳊﺮﻳ‪‬ﺔ‪ ،‬ﻭﺣﻖ ﺍﳌﻘﺎﺭﻋـﺔ‬ ‫ﻟﻠﻈﻠﻢ‪ ،‬ﻭﺣ ‪‬ﻖ ﺍﳌﺴﺎﻭﺍﺓ(‪.‬‬ ‫ﺍﻷﺳﺎﺱ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻋﻘﻴﺪﺓ ﺍﻟﺘﻮﺣﻴﺪ ﺍﳋﺎﻟﺺ‪ :‬ﻭﺍﻟﻌﺒﺎﺩﺓ ﻟﻠﹼﻪ ﻭﺣﺪﻩ ﻭﺍﻟﺘﺤﺮ‪‬ﺭ ﳑﻦ ﺳﻮﺍﻩ‪ ،‬ﳑﺎ ﻳﺴﺘﺪﻋﻲ‬ ‫ﺍﳊﺮﻳ‪‬ﺔ ﺍﳌﺴﺆﻭﻟﺔ ﻭﺍﻟﻜﺮﺍﻣﺔ‪.‬‬ ‫ﺍﻷﺳﺎﺱ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺗﺸﺮﻳﻌﺎﺕ ﺍﻹﺳﻼﻡ ﰲ ﺍﶈﺎﻓﻈﺔ ﻋﻠﻰ ﺍﻟﺪ‪‬ﻳﻦ ﻭﺍﻟﻨﻔﺲ ﻭﺍﻟﻌﻘﻞ ﻭﺍﻟﻌـﺮﺽ ﻭﺍﳌـﺎﻝ‬ ‫ﻭﺍﻟﻨﺴﻞ‪ ،‬ﻭﻣﻼﺣﻈﺔ ﺧﺼﺎﺋﺼﻬﺎ ﺍﻟﻌﺎﻣ‪‬ﺔ ﻣﻦ ﺍﻟﺸﻤﻮﻝ ﻭﺍﻟﻮﺳﻄﻴ‪‬ﺔ ﻭﺍﻟﺘ‪‬ﻌﺎﻣﻞ ﺍﻟﻮﺍﻗﻌﻲ‪ ،‬ﻭﻫﻮ ﺃﺳﺎﺱ ﺃﻳﻀﹰﺎ‬ ‫‪‬ﻤﻞ ﺍﳊﻘﻮﻕ ﺍﻟﺒﺸﺮﻳﺔ‪.‬‬ ‫ﻼﻣ‪‬ﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺑﺎﻋﺘﺒﺎﺭﻫﺎ ﺧﲑ ﺃﻣﺔ ﺃﻭﺭﺛﺖ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ﺣﻀﺎﺭﺓ‬ ‫ﺍﻷﺳﺎﺱ ﺍﳋﺎﻣﺲ‪ :‬ﺍﻟﺪﻭﺭ ﺍﳊﻀﺎﺭﻱ ﻟ ﹸ‬ ‫ﻣﺘﻮﺍﺯﻧﺔ ﺗﺮﺑﻂ ﺍﻟﺪﻧﻴﺎ ﺑﺎﻵﺧﺮﺓ ﻭﲡﻤﻊ ﺑﲔ ﺍﻟﻌﻠﻢ ﻭﺍﻹﳝﺎﻥ‪.‬‬ ‫ﺍﻷﺳﺎﺱ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻹﳝﺎﻥ ﺑﺎﳌﺴﺎﳘﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ ﰲ ﲪﺎﻳﺔ ﺣﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ‪.‬‬ ‫ﺍﻷﺳﺎﺱ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻹﳝﺎﻥ ﺑﺎﳊﺎﺟﺔ ﺍﻟﺪﺍﺋﻤﺔ ﻟﻠﺒﺸﺮﻳ‪‬ﺔ ﺇﱃ ﺍﻟﺴﻨﺪ ﺍﻹﳝﺎﱐ‪.‬‬ ‫ﺍﻷﺳﺎﺱ ﺍﻟﺜﺎﻣﻦ‪ :‬ﺍﻹﳝﺎﻥ ﺑﺄ ﹼﻥ ﺍﳊﻘﻮﻕ ﺍﻷﺳﺎﺳﻴﺔ ﺟﺰﺀ ﻣﻦ ﺍﻟﺪ‪‬ﻳﻦ‪ ،‬ﻓﺮﻋﺎﻳﺘﻬﺎ ﻋﺒﺎﺩﺓ ﻭ ﺇﳘﺎﳍﺎ ﻣﻨﻜﺮ‪،‬‬ ‫ﻭﻛﻞ ﺇﻧﺴﺎﻥ ﻣﺴﺆﻭﻝ ﻋﻨﻬﺎ ﲟﻔﺮﺩﻩ‪ ،‬ﻭﺍﻷﻣ‪‬ﺔ ﻣﺴﺆﻭﻟﺔ ﻋﻨﻬﺎ ﺑﺎﻟﺘﻀﺎﻣﻦ‪ ،‬ﻭﻫﻮ ﺃﺳﺎﺱ ﻧﻈﺮﻱ ﻟﻠﻤـﺴﺆﻭﻟﻴﺔ‬ ‫ﺍﻟﻔﺮﺩﻳ‪‬ﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴ‪‬ﺔ ﻟﺘﻄﺒﻴﻖ ﺑﻨﻮﺩ ﺍﻹﻋﻼﻥ‪.‬ﻫﺬﻩ ﻫﻲ ﺍﻷﺳﺲ ﺍﻟﻘﻮﳝﺔ ﻟﻠﺤﻘﻮﻕ ﻳﻄﺮﺣﻬـﺎ ﺍﻹﻋـﻼﻥ‬ ‫ﺍﻹﺳﻼﻣﻲ ﺑﻜ ﹼﻞ ﺑﺮﺍﻋﺔ ﻭﻳﺼﺪﻕ ‪‬ﺎ ﻣﻊ ﺫﺍﺗﻪ ﻛﻤﺎ ﻗﻠﻨﺎ‪ ،‬ﻭﳓﻦ ﻧﻌﺘﻘﺪ ﺃﻧـّﻬﺎ ﺗﺸﻜﹼﻞ ﺃﺳﺴﹰﺎ ﻃﺒﻴﻌﻴﺔ ﳍﺬﻩ‬ ‫ﺍﻟﺒ‪‬ﲎ ﺍﻟﻔﻮﻗﻴ‪‬ﺔ‪.‬‬ ‫ﺇ ﹼﻻ ﺃﻧـّﻨﺎ ﻧﺮﻯ ﺃ ﹼﻥ ﺍﻷﻣﺮ ﻣﺎ ﺯﺍﻝ ﲝﺎﺟﺔ ﺇﱃ ﺇﻋﺎﺩﺓ ﻧﻈﺮ‪ ،‬ﻭﻟﺬﺍ ﻧﺸﲑ ﺇﱃ ﺑﻌﺾ ﺍﻟﻨﻮﺍﻗﺺ ﺍﻟﹼﱵ ﻧﺮﺟﻮ‬ ‫ﺃﻥ ﺗﻜﻤﻞ‪ ،‬ﻭﻣﻨﻬﺎ‪:‬‬ ‫ﺃ ّﻭ ﹰﻻ‪ :‬ﺿﺮﻭﺭﺓ ﺍﻹﺷﺎﺭﺓ ﰲ ﺍﻷﺳﺎﺱ ﺍﻷﻭﻝ ﺇﱃ ﺍﻟﺼﻔﺎﺕ ﺍﻹﳍﻴﺔ ﺍﻟﺬﺍﺗﻴ‪‬ﺔ ﻭﻫﻲ‪) :‬ﺍﻟﻌﻠـﻢ ﻭﺍﻟﻘـﺪﺭﺓ‬ ‫ﻭﺍﳊﻴﺎﺓ( ﻓﺈﻥ ﳍﺎ ﺇﳛﺎﺀﺍ‪‬ﺎ ﺍﳌﻬﻤ‪‬ﺔ ﰲ ﻣﻌﺮﻓﺔ ﻫﺬﻩ ﺍﳊﻘﻮﻕ‪.‬‬

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‫ﺛﺎﻧﻴﹰﺎ‪ :‬ﻟﻮ ﻧﻘﻞ ﺍﻷﺳﺎﺱ ﺍﻟﺜﺎﻟﺚ ﺇﱃ ﺍﳌﺮﺗﺒﺔ ﺍﻟﺘﺎﻟﻴﺔ ﻟﻸﺳﺎﺱ ﺍﻷﻭﻝ ﻓﺬﻟﻚ ﺃﻓـﻀﻞ‪ ،‬ﻓﻬـﻮ ﺍﳌﺮﺣﻠـﺔ‬ ‫ﺍﻟﻄﺒﻴﻌﻴ‪‬ﺔ ﺍﻟﱵ ﺗﺘﻠﻮ ﻣﺮﺣﻠﺔ ﺍﻟﺼﻔﺎﺕ ﻭﻫﻲ ﻣﺮﺣﻠﺔ ﺍﻟﺘﻮﺣﻴﺪ‪.‬‬ ‫ﺛﺎﻟﺜﹰﺎ‪ :‬ﻭﺣﻴﻨﺌﺬ ﻓﻤﻦ ﺍﻟﻄﺒﻴﻌﻲ ﺃﻥ ﻳﻠﺘﺤﻖ ﺍﻷﺳﺎﺱ ﺍﻟﺮﺍﺑﻊ ﺑﺎﻟﺜﺎﻟﺚ‪ ،‬ﻛﻤﺎ ﺗﻀﺎﻑ ﺑﻌـﺾ ﺻـﻔﺎﺕ‬ ‫ﺍﻟﺸﺮﻳﻌﺔ ﺍﻷﺧﺮﻯ ﺇﻟﻴﻬﺎ ﻷ‪‬ﺎ ﺗﺘﺮﻙ ﺃﺛﺮﻫﺎ ﺍﻹﳚﺎﰊ ﰲ ﻣﻮﺿﻮﻉ ﺍﳊﻘﻮﻕ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ ﻫﻲ‬ ‫ﻣﻦ ﻗﺒﻴﻞ‪) :‬ﺍﻟﻮﺍﻗﻌﻴ‪‬ﺔ‪ ،‬ﺍﻟﺸﻤﻮﻝ‪ ،‬ﺍﳋﻠﻮﺩ‪ ،‬ﺍﳌﺮﻭﻧﺔ‪ ،‬ﺍﻟﺘﺮﺍﺑﻂ ﺑﲔ ﺃﺟﺰﺍﺀ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭﺗـﺼﻮ‪‬ﺭﻫﺎ ﻟﻠﺘـﺮﺍﺑﻂ‬ ‫ﻭﺍﻟﺘ‪‬ﻜﺎﻣﻞ ﺑﲔ ﺃﺑﻨﺎﺀ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ﻭﺃﺑﻨﺎﺀ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺃﻣﺜﺎﻝ ﺫﻟﻚ(‪.‬‬ ‫ﺭﺍﺑﻌﹰﺎ‪ :‬ﺍﻹﺷﺎﺭﺓ ﻟﻠﻨﻈﺎﻡ ﺍﳊﻘﻮﻗﻲ ﺍﻹﺳﻼﻣﻲ ﺿﺮﻭﺭﻳ‪‬ﺔ ﰲ ﺍﳌﻘﺪ‪‬ﻣﺔ ﻭﻛﺬﻟﻚ ﻣﺴﺄﻟﺔ ﺍﻹﺷﺎﺭﺓ ﻟﻠﻨﻈـﺎﻡ‬ ‫ﺍﻷﺧﻼﻗﻲ ﻭﺃﻫﺪﺍﻓﻪ‪.‬‬ ‫ﺧﺎﻣﺴﹰﺎ‪ :‬ﻣﻦ ﺍﳌﻨﺎﺳﺐ ﺃﻥ ﺗﻄﺮﺡ ﰲ ﺍﳌﻘﺪ‪‬ﻣﺔ ﻓﻜﺮﺓ ﻋﺎﳌﻴ‪‬ﺔ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﻭﺫﻟﻚ ﺩﻓﻌﹰﺎ ﻟﺸﺒﻬﺔ ﺭﺑ‪‬ﻤﺎ ﺗﻄﺮﺡ‬ ‫ﻧﻔﺴﻬﺎ‪ ،‬ﻭﻣﻠﺨ‪‬ﺼﻬﺎ‪ :‬ﺃ ﹼﻥ ﻫﺬﻩ ﺍﳊﻘﻮﻕ ﻻ ﺗﺼﻠﺢ ﻻﻥ ﺗﻄﺮﺡ ﻋﻠﻰ ﺍﻟﺼﻌﻴﺪ ﺍﻟﻌﺎﳌﻲ‪ ،‬ﰲ ﺣﲔ ﺃﻥ ﺍﻹﺳﻼﻡ‬ ‫ﻋﻨﺪﻣﺎ ﻳﻨﻄﻠﻖ ﻣﻦ ﻧﻈﺮﻳ‪‬ﺔ ﺍﻟﻔﻄﺮﺓ ﻭﺻﻔﺘﻪ ﺍﻟﻮﺍﻗﻌﻴ‪‬ﺔ ﻳﻼﺣﻆ ﻣﺴﺄﻟﺔ ﺍﻻﻧﺴﺠﺎﻡ ﻣﻊ ﺍﳊﺎﺟـﺎﺕ ﺍﻟﻔﻄﺮﻳ‪‬ـﺔ‪،‬‬ ‫ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﳝﻨﺤﻪ ﺻﻔﺔ ﻋﺎﳌﻴ‪‬ﺔ‪ ،‬ﻻ ﹼﻥ ﺍﻟﻔﻄﺮﺓ ﻻ ﲣﺘﻠﻒ ﻣﻦ ﺇﻧﺴﺎﻥ ﻵﺧﺮ‪.‬‬ ‫ﺍﶈﻮﺭ ﺍﻟﺜﺎﻟﺚ‬ ‫ﺣﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﻹﻋﻼﻧﲔ ﻭﺗﺮﺗﻴﺒﻬﺎ ﻭﺍﻻﺗﻔﺎﻕ ﻭﺍﻻﺧﺘﻼﻑ ﺑﻴﻨﻬﻤﺎ‬ ‫ﻋﻨﺪﻣﺎ ﻧﻠﻘﻲ ﻧﻈﺮﺓ ﺧﺎﻃﻔﺔ ﻋﻠﻰ ﺍﳊﻘﻮﻕ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﻹﻋﻼﻧﲔ ﳝﻜﻨﻨﺎ ﺍﳌﻘﺎﺭﻧﺔ ﺑﻴﻨﻬﺎ‪ ،‬ﻭﻣﻼﺣﻈﺔ ﺃﻥ‬ ‫ﺗﺮﺗﻴﺐ ﺍﳌﻮﺍﺩ ﳜﺘﻠﻒ ﺑﲔ ﺍﻹﻋﻼﻧﲔ‪ ،‬ﻭﺍﳌﻼﺣﻆ ﺃﻥ ﺍﻟﺘﺮﺗﻴﺐ ﰲ ﺍﻹﻋﻼﻥ ﺍﻹﺳﻼﻣﻲ ﺃﻛﺜﺮ ﻣﻨﻄﻘﻴ‪‬ﺔ ﻭﺗﺮﺗﻴﺒﹰﺎ‬ ‫ﻣﻨﻪ ﰲ ﺍﻹﻋﻼﻥ ﺍﻟﻌﺎﳌﻲ ﳑﺎ ﻳﻌﺒ‪‬ﺮ ﻋﻦ ﺗﻜﺎﻣﻞ ﰲ ﺍﻟﺼﻴﺎﻏﺔ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬ ‫ﻭﻣﻦ ﺧﻼﻝ ﺫﻟﻚ ﳝﻜﻦ ﲢﺪﻳﺪ ﻣﻮﺍﺭﺩ ﺍﻻﺗﻔﺎﻕ ﺑﲔ ﺍﻹﻋﻼﻧﲔ ﰲ ﻣﺎ ﻳﻠﻲ‪:‬‬ ‫ﻳﺘﻔﻖ ﺍﻹﻋﻼﻧﺎﻥ ﻋﻠﻰ ﺣﻘﻮﻕ ﺍﳊﻴﺎﺓ ﺍﳌﻨﺎﺳﺒﺔ‪ ،‬ﻭﺍﳊﺮﻳﺔ‪ ،‬ﻭﺍﻷﻣﻦ ﻭﻧﻔﻲ ﺍﻟﺘﻌﺬﻳﺐ‪ ،‬ﻭﻧﻔﻲ ﺍﻟﻌﻘﻮﺑﺔ ﻏﲑ‬ ‫ﺍﻟﻌﺎﺩﻟﺔ‪ ،‬ﻭﻧﻔﻲ ﺍﻟﺴﻠﻮﻙ ﺍﳌﻨﺎﰲ ﻟﻠﺸﺆﻭﻥ ﺍﻟﺸﺨﺼﻴ‪‬ﺔ )ﺍﻹﻫﺎﻧﺔ(‪.‬‬ ‫‪ .2‬ﻳﺘ‪‬ﻔﻘﺎﻥ ﻋﻠﻰ ﺣ ‪‬ﻖ ﺗﺄﻣﲔ ﺍﻟﺒﻴﺌﺔ ﺍﻟﺼﺤﻴ‪‬ﺔ ﺍﳌﻨﺎﺳﺒﺔ ﻭﺍﻟﺘﻤﺘ‪‬ﻊ ﺑﺎﳋﺪﻣﺎﺕ ﺍﻻﺟﺘﻤﺎﻋﻴ‪‬ـﺔ‪ ،‬ﻭﺍﳊﻴـﺎﺓ‬ ‫ﺍﻟﻜﺮﳝﺔ ﻭﻣﻨﻊ ﺍﻟﺘﻮﻗﻴﻒ ﺩﻭﻥ ﺳﺒﺐ ﻗﺎﻧﻮﱐ‪ ،‬ﻭﻣﻨﻊ ﺗﻘﻴﻴﺪ ﺍﳊﺮﻳﺎﺕ‪ ،‬ﻭﺍﻹﺑﻌﺎﺩ ﻭﺍﻟﻨﻔﻲ‪ ،‬ﻭﻣﻨﻊ ﺍﳉﺰﺍﺀ ﺩﻭﻥ‬ ‫ﺫﻧﺐ ﺃﻭ ﲟﺎ ﻳﺰﻳﺪ ﻋﻠﻰ ﺍﳉﺮﳝﺔ‪ ،‬ﻭﺿﻤﺎﻥ ﺍﻟﻜﺮﺍﻣﺔ ﺍﻟﺬﺍﺗﻴ‪‬ﺔ‪ ،‬ﻭﻣﻨﻊ ﺃﻱ ﺗﺄﺛﲑ ﻟﻠﻤﻮﻗﻊ ﺍﻻﺟﺘﻤـﺎﻋﻲ ﻋﻠـﻰ‬ ‫ﻣﺴﺘﻮﻯ ﺍﻟﻜﺮﺍﻣﺔ‪ ،‬ﻭﻛﺬﻟﻚ ﺣﻖ ﺗﺄﻣﲔ ﺍﳌﺴﺘﻮﻯ ﺍﳌﻌﻴﺸﻲ ﺍﳌﻨﺎﺳﺐ‪.‬‬ ‫‪ .3‬ﻳﺘﻔﻘﺎﻥ ﺃﻳﻀﹰﺎ ﰲ ﻣﺴﺄﻟﺔ ﺗﺴﺎﻭﻱ ﺍﻟﺮﺟﻞ ﻭﺍﳌﺮﺃﺓ ﻣﻦ ﺣﻴﺚ ﺍﻟﻜﺮﺍﻣﺔ ﺍﻟﺬﺍﺗﻴ‪‬ﺔ‪ ،‬ﻭﺿﺮﻭﺭﺓ ﺗـﺄﻣﲔ‬ ‫ﺍﻟﺸﺨﺼﻴ‪‬ﺔ ﺍﻻﺟﺘﻤﺎﻋﻴ‪‬ﺔ ﻟﻠﻤﺮﺃﺓ ﻛﺎﻟﺮﺟﻞ‪ ،‬ﻭﻛﺬﻟﻚ ﻣﻮﺿﻮﻉ ﺗﺄﻣﲔ ﺍﻟﺸﺨﺼﻴ‪‬ﺔ ﺍﳌﺎﻟﻴ‪‬ﺔ ﺍﻻﻋﺘﺒﺎﺭﻳ‪‬ﺔ ﳍﺎ‪ ،‬ﻛﻤﺎ‬ ‫ﺃﻧـّﻪ ﳚﺐ ﺃﻥ ﻳﺘ ‪‬ﻢ ﺍﻟﺰﻭﺍﺝ ﺑﺮﺿﺎ ﺍﻟﻄﺮﻓﲔ‪ ،‬ﻭﺃ ﹼﻥ ﺍﻟﻌﺎﺋﻠﺔ ﻫﻲ ﺍﻟﺮﻛﻦ ﺍﻷﺳﺎﺱ ﻟﻠﻤﺠﺘﻤﻊ‪ ،‬ﻭﳍﺎ ﺍﳊـ ‪‬ﻖ ﰲ‬ ‫ﺍﻟﺘﻤﺘ‪‬ﻊ ﺑﺪﻋﻢ ﺍﻟﺪﻭﻟﺔ ﻭﺍ‪‬ﺘﻤﻊ‪ ،‬ﻭﺿﺮﻭﺭﺓ ﺗﻮﻓﲑ ﺍﻷﻣﻦ ﺍﻟﺪﻳﲏ ﻭﺍﳌﺎﱄ ﻭﺍﻟﻌﺮﺿﻲ ﻭﺍﻟﺸﺨﺼﻲ ﻭﺍﻟﻌـﺎﺋﻠﻲ‬ ‫ﻭﻃﻨ‪‬ﻴﹰﺎ ﻭﺩﻭﻟﻴﹰﺎ ﻭﺣ ‪‬ﻖ ﺍﻻﺳﺘﻘﻼﻝ ﰲ ﺍﻟﺸﺆﻭﻥ ﺍﳋﺎﺻ‪‬ﺔ‪ ،‬ﻛﺎﳌﺴﻜﻦ‪ ،‬ﺍﳌﺎﻝ ﻭﻏﲑﻫﺎ‪.‬‬ ‫‪ .4‬ﻛﺬﻟﻚ ﻳﺘﻔﻘﺎﻥ ﻋﻠﻰ ﻣﺒﺪﺃ ﺍﻟﺘ‪‬ﻌﻠﻴﻢ ﻭﺍﻟﺘﻌﻠﹼﻢ‪ ،‬ﻭﻫﺪﻓﻬﻤﺎ ﻭﻫﻮ ﺍﻟﺘﻜﺎﻣﻞ ﺍﻹﻧﺴﺎﱐ‪،‬‬

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‫‪ .5‬ﻳﺘﻔﻖ ﺍﻹﻋﻼﻧﺎﻥ ﺃﻥ ﻛﻞ ﺇﻧﺴﺎﻥ ﻳﻮﻟﺪ ﺣ ‪‬ﺮﹰﺍ ﻭﻻ ﳝﻜﻦ ﺍﺳﺘﻌﺒﺎﺩﻩ‪ ،‬ﻭﺃﻥ ﺍﻷﻓـﺮﺍﺩ ﻣﺘـﺴﺎﻭﻭﻥ ﰲ‬ ‫ﻼ ﻭﻭﺟﺪﺍﻧﹰﺎ ﻭﺃﻧ‪‬ﻪ ﻳﻠﺰﻣﻬﻢ ﺍﻟﺘﻌﺎﻭﻥ ﺑﺮﻭﺡ ﺍﻻﺧﻮ‪‬ﺓ‪.‬‬ ‫ﺍﳊﻘﻮﻕ‪ ،‬ﻭﺃﻥ ﳍﻢ ﻋﻘ ﹰ‬ ‫‪ .6‬ﻳﺆﻛﹼﺪ ﺍﻹﻋﻼﻧﺎﻥ ﻋﻠﻰ ﺣﺮﻳ‪‬ﺔ ﺍﻟﺘﻔﻜﲑ ﻭﺍﻟﻌﻘﻴﺪﺓ ﻭﺍﻟﺒﻴﺎﻥ‪ ،‬ﻭﺃ ﹼﻥ ﻟﻺﻧﺴﺎﻥ ﺃﻥ ﻳﺘﻤﺘ‪‬ـﻊ ﺑﺈﻧﺘﺎﺟـﻪ‬ ‫ﺍﻟﻌﻠﻤﻲ ﻭﺍﻷﺩﰊ ﻭﺍﻟﻔﲏ‪ ،‬ﻭﺃ ﹼﻥ ﻟﻪ ﺍﺗﺒﺎﻉ ﺃﻱ ﻣﻦ ﺍﻷﺩﻳﺎﻥ‪ ،‬ﻭﺣﺮﻳ‪‬ﺔ ﺍﻟﺘﻔﻜﲑ ﺇﱃ ﺍﳊ ‪‬ﺪ ﺍﻟﺬﻱ ﻻ ﻳﻀ ‪‬ﺮ ﺑﻪ ﺃﻭ‬ ‫ﺑﺎﻵﺧﺮﻳﻦ‪ ،‬ﻭﺣ ‪‬ﻖ ﺍﻟﺘﻤﺘ‪‬ﻊ ﺑﺎﻟﺸﺨﺼﻴ‪‬ﺔ ﺍﻟﻘﺎﻧﻮﻧﻴ‪‬ﺔ‪ ،‬ﻭﺣ ‪‬ﻖ ﺍﻟﺘﻨﻘﹼﻞ ﻣﻦ ﻣﻜﺎﻥ ﻵﺧﺮ‪ ،‬ﻭﺣﻖ ﺍﻟﻠﺠﻮﺀ ﺷـﺮﻳﻄﺔ‬ ‫ﺃﻥ ﻻ ﺗﻜﻮﻥ ﻫﻨﺎﻙ ﺟﺮﳝﺔ ﻏﲑ ﺳﻴﺎﺳﻴ‪‬ﺔ‪.‬‬ ‫‪ .7‬ﻛﻤﺎ ﻳﺘﻔﻘﺎﻥ ﰲ ﺍﻻﻋﺘﺮﺍﻑ ﲝ ‪‬ﻖ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﺍﳊﺮﻳ‪‬ﺔ ﰲ ﺍﺧﺘﻴﺎﺭﻩ‪ ،‬ﻭﻋﺪﻡ ﲢﻤﻴﻞ ﺍﻟﻌﺎﻣﻞ ﺃﻛﺜﺮ ﳑـﺎ‬ ‫ﻳﻄﻴﻖ‪ ،‬ﻭﺣ ‪‬ﻖ ﺍﻟﺘﻤﺘ‪‬ﻊ ﺑﺼﻮﺭﺓ ﻣﺴﺎﻭﻳﺔ ﰲ ﺍﻷﺟﺮﺓ‪ ،‬ﻭﺣ ‪‬ﻖ ﺍﻟﺘﻤﺘ‪‬ﻊ ﺑﻀﻤﺎﻥ ﺍﳌﺴﺘﻮﻯ ﺍﳌﺘﻮﺳﻂ ﻟﻠﻤﻌﻴﺸﺔ ﻋﻨﺪ‬ ‫ﺍﻟﻌﻄﺎﻟﺔ ﻏﲑ ﺍﳌﺘﻌﻤﺪﺓ ﻭﺍﳌﺮﺽ ﻭﻧﻘﺺ ﺍﻷﻋﻀﺎﺀ ﻭﺍﻟﺘﺮﻣ‪‬ﻞ ﻭﺍﻟﺸﻴﺨﻮﺧﺔ‪.‬‬ ‫‪ .8‬ﻭﻳﺘ‪‬ﻔﻘﺎﻥ ﻋﻠﻰ ﺃﻥ ﻛ ﹼﻞ ﺷﺨﺺ ﺑﺮﻱﺀ ﺣﺘ‪‬ﻰ ﺗﺜﺒﺖ ﺇﺩﺍﻧﺘﻪ‪ ،‬ﻭﺃ ﹼﻥ ﺍﳉﺮﳝﺔ ﺷﺨﺼﻴ‪‬ﺔ‪ ،‬ﻭﺃ ﹼﻥ ﻟﻜـ ﹼﻞ‬ ‫ﻓﺮﺩ ﺣ ‪‬ﻖ ﺍﻟﺘﻤﺘ‪‬ﻊ ﲟﺤﺎﻛﻤﺔ ﻋﺎﺩﻟﺔ‪ ،‬ﻭﺃ ﹼﻥ ﺍﳉﺰﺍﺀ ﻫﻮ ﻧﻔﺲ ﻣﺎ ﻗﺮ‪‬ﺭ ﻟﻪ ﻋﻨﺪ ﺍﻻﺭﺗﻜﺎﺏ‪.‬‬ ‫‪ .9‬ﻭﻳﺘ‪‬ﻔﻘﺎﻥ ﻋﻠﻰ ﺣ ‪‬ﻖ ﺍﻟﺘﻤﻠﹼﻚ ﻭﺿﺮﻭﺭﺓ ﻧﻔﻲ ﺃﻱ ﺣﺮﻣﺎﻥ ﻣﻦ ﺍﳌﻠﻜﻴ‪‬ﺔ ﰲ ﻧﻔﺲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﳚﺐ‬ ‫ﺃﻥ ﻻ ﺗﻀ ‪‬ﺮ ﺍﳌﻠﻜﻴ‪‬ﺔ ﺑﺎ‪‬ﺘﻤﻊ‪.‬‬ ‫‪ .10‬ﻭﻳﺘ‪‬ﻔﻘﺎﻥ ﻋﻠﻰ ﻣﻨﻊ ﺍﻻﺳﺘﺒﺪﺍﺩ‪ ،‬ﻭﺃ ﹼﻥ ﻟﻜ ﹼﻞ ﺃﺣﺪ ﺍﳊـ ‪‬ﻖ ﰲ ﺍﻻﺷـﺘﺮﺍﻙ ﰲ ﺻـﻴﺎﻏﺔ ﺍﻟﻘـﺮﺍﺭ‬ ‫ﺍﻟﺴﻴﺎﺳﻲ‪ ،‬ﻭﺍﻟﺘﺼﺪ‪‬ﻱ ﻟﻠﻮﻇﺎﺋﻒ ﺍﻟﻌﺎﻣ‪‬ﺔ‪ ،‬ﻛﻤﺎ ﳚﺐ ﲢﻘﻴﻖ ﺍﳌﺴﺎﻭﺍﺓ ﺃﻣﺎﻡ ﺍﻟﻘﺎﻧﻮﻥ‪ ،‬ﻭ ﺇﻋﻄﺎﺀ ﺍﻷﻓﺮﺍﺩ ﺣ ‪‬ﻖ‬ ‫ﺍﻟﺘ‪‬ﻘﺎﺿﻲ ﻟﺪﻯ ﺍﶈﺎﻛﻢ ﺍﳌﻨﺎﺳﺒﺔ‪ ،‬ﻭﺣ ‪‬ﻖ ﺗﺸﻜﻴﻞ ﺍﳉﻤﻌﻴ‪‬ﺎﺕ ﺍﳋﲑﻳ‪‬ﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴ‪‬ﺔ‪.‬‬ ‫‪ .11‬ﻭﻳﺆﻛﹼﺪﺍﻥ ﻋﻠﻰ ﺃ ﹼﻥ ﻛ ﹼﻞ ﺇﻧﺴﺎﻥ ﻣﻜﻠﹼﻒ ﲝﻤﺎﻳﺔ ﻫﺬﻩ ﺍﳊﺮ‪‬ﻳﺎﺕ ﻭﺍﻟﺘﻤﺘ‪‬ﻊ ‪‬ﺎ‪ ،‬ﻭﺃ ﹼﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻌﻲ‬ ‫ﳓﻮ ﺍﻟﺘﻜﺎﻣﻞ‪ ،‬ﻭﺃ ﹼﻥ ﻛ ﹼﻞ ﻓﺮﺩ ﳚﺐ ﺃﻥ ﻻ ﻳﺰﺍﺣﻢ ﺣﺮ‪‬ﻳﺎﺕ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻭﺃﻧـّﻪ ﻻ ﳚﻮﺯ ﺍﺳـﺘﻐﻼﻝ ﻫـﺬﺍ‬ ‫ﺍﻟﻘﺎﻧﻮﻥ ﻟﺘﺤﻘﻴﻖ ﻣﺼﺎﱀ ﻓﺮﺩﻳ‪‬ﺔ ﺃﻭ ﺣﻜﻮﻣﻴ‪‬ﺔ ﻣﻌﻴ‪‬ﻨﺔ‪.‬ﻫﺬﻩ ﺃﻫ ‪‬ﻢ ﻧﻘﺎﻁ ﺍﻻﺗﻔﺎﻕ ﺑﲔ ﺍﻹﻋﻼﻧﲔ‪.‬‬ ‫ﺃﻣﺎ ﻧﻘﺎﻁ ﺍﻻﺧﺘﻼﻑ ﺑﻴﻨﻬﻤﺎ ﻓﻬﻲ ﻛﻤﺎ ﻳﻠﻲ‪:‬‬ ‫‪ .1‬ﺇ ﹼﻥ ﺍﻹﻋﻼﻥ ﺍﻹﺳﻼﻣﻲ ﻳﻔﺼﻞ ـ ﲝ ‪‬ﻖ ـ ﺑﲔ ﺃﺻﻞ ﺍﻟﻜﺮﺍﻣﺔ )ﺃﻭ ﺍﻟﻜﺮﺍﻣﺔ ﺍﻟﹼﱵ ﳛﺼﻞ ﻋﻠﻴﻬـﺎ‬ ‫ﺍﻹﻧﺴﺎﻥ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻧﺘﻤﺎﺋﻪ ﺍﻹﻧﺴﺎﱐ ﻓﻘﻂ( ﻭﺍﻟﻜﺮﺍﻣﺔ ﺍﳌﻜﺘﺴﺒﺔ ﺍﻟﱵ ﻳﻨﺎﳍﺎ ﻋﱪ ﺳﲑﻩ ﺍﻟﺘﻜـﺎﻣﻠﻲ ﺍﳌﻌﻨـﻮﻱ‬ ‫ﻭﻋﻤﻠﻪ ﺍﻟﺼﺎﱀ ﰲ ﺧﺪﻣﺔ ﺍﳋﻠﻖ‪ .‬ﻭﻫﺬﻩ ﻧﻘﻄﺔ ﻣﻬﻤ‪‬ﺔ ﱂ ﻳﺪﺭﻛﻬﺎ ﺍﻹﻋﻼﻥ ﺍﻟﻌﺎﳌﻲ‪ ،‬ﻭﻟﺬﻟﻚ ﺗﻌﺘﱪﻩ ﻧﻘﺼﹰﺎ‬ ‫ﻓﻴﻪ‪ ،‬ﻷﻥ ﺃﻱ ﺇﻧﺴﺎﻥ ﻳﺪﺭﻙ ﺍﻟﻔﺮﻕ ﺑﲔ ﻋﺎﱂ ﻛﺒﲑ ﻛﺎﺑﻦ ﺳﻴﻨﺎ ﻣﺜﻼﹰ‪ ،‬ﻭﺇﻧﺴﺎﻥ ﻋﺎﺩﻱ ﻳﻌﻴﺶ ﻟﻨﻔﺴﻪ ﺩﻭﻥ‬ ‫ﺃﻥ ﻳﺘﺮﻙ ﺃﺛﺮﹰﺍ ﰲ ﺍﳊﻴﺎﺓ‪.‬‬ ‫‪ .2‬ﺍﻟﺘﺮﻛﻴﺰ ﰲ ﺍﻹﻋﻼﻥ ﺍﻹﺳﻼﻣﻲ ـ ﻋﻠﻰ ﻛﻮﻥ ﺍﳋﻠﻖ ﻋﻴﺎﻝ ﺍﻟﻠﹼﻪ ﺳﺒﺤﺎﻧﻪ ﺗﻌﺎﱃ ﻳﻮﺿﺢ ﺍﻷﺳﺎﺱ‬ ‫ﻟﻠﺘ‪‬ﺴﺎﻭﻱ ﰲ ﺃﺻﻞ ﺍﻟﻜﺮﺍﻣﺔ‪ ،‬ﻓﺎﳋﻠﻖ ﻛﻠﹼﻬﻢ ﻋﻴﺎﻝ ﻋﻠﻰ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻭﻧﺴﺒﺘﻪ ﺇﻟﻴﻬﻢ ﻭﺍﺣﺪﺓ ﲤﺎﻣـﺎﹰ‪ ،‬ﺇ ﹼﻻ ﺃ ﹼﻥ‬ ‫ﺑﻴﻨﻬﻢ ﺗﻨﺎﻓﺴﹰﺎ ﰲ ﺍﻟﺘﻘﺮ‪‬ﺏ ﺍﳌﻌﻨﻮﻱ ﺇﻟﻴﻪ ﻋﱪ ﺍﻟﺒﻨﺎﺀ ﺍﻟﻨﻔﺴﻲ ﺑﺎﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﻗﻌﻴ‪‬ﺔ ﻭﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ﺍﳌـﺆﺛﺮ ﰲ‬ ‫ﲢﻘﻴﻖ ﻣﻘﺘﻀﻰ ﺍﳋﻼﻓﺔ‪ ،‬ﺃﻣﺎ ﺍﻹﻋﻼﻥ ﺍﻟﻌﺎﳌﻲ ﻓﻬﻮ ﻳﻔﺘﻘﺪ ﻫﺬﺍ ﺍﳌﺴﺘﻮﻯ ﻣﻦ ﺍﻟﻔﻬﻢ ﲤﺎﻣﹰﺎ‪.‬‬ ‫‪ .3‬ﻭﻧﻔﺲ ﻫﺬﺍ ﺍﳌﻔﻬﻮﻡ ﻧﻠﺤﻈﻪ ﰲ ﺍﳌﺎﺩﺓ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ )ﺍﻹﺳﻼﻣﻲ( ﻓﺎﳊﻴﺎﺓ ﻫﺒﺔ ﺍﻟﻠﹼﻪ ـ ﻣﻦ ﺣﻴـﺚ‬ ‫ﺍﳌﻔﻬﻮﻡ ـ ﻭﺑﺎﻟﺘﺎﱄ ﻓﻘﻴﻤﺘﻬﺎ ﺍﳊﻘﻮﻗﻴ‪‬ﺔ ﺭﻓﻴﻌﺔ ﺟ ‪‬ﺪﹰﺍ ﻭﳚﺐ ﺻﻴﺎﻧﺘﻬﺎ ﻭﻛﻔﺎﻟﺘﻬﺎ ﺑﺄﻗﺼﻰ ﻣﺎ ﳝﻜـﻦ ﺣﺘ‪‬ـﻰ‬

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‫ﻳﺘﺤﻘﹼﻖ ﻫﺪﻑ ﻫﺬﻩ ﺍﳍﺒﺔ‪.‬ﺃﻣ‪‬ﺎ )ﺍﻟﻌﺎﳌﻲ( ﻓﻼ ﳒﺪ ﻓﻴﻪ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺴﻤﻮ‪ ،‬ﻭ ﺇﻥ ﻛـﺎﻥ ﻳﺆﻛﹼـﺪ ﻋﻠـﻰ ﺃﻥ‬ ‫ﻼ ﻭﻭﺟﺪﺍﻧﺎﹰ‪ ،‬ﻭﻫﻲ ﺇﺷﺎﺭﺓ ﺟﻴﺪﺓ ﺇ ﹼﻻ ﺃﻧـّﻬﺎ ﺗﻜﺎﺩ ﺗﻘﻒ ﻋﻨﺪ ﺣﻘﻴﻘـﺔ ﻭﺍﺿـﺤﺔ ﺩﻭﻥ ﺃﻥ‬ ‫ﻟﻺﻧﺴﺎﻥ ﻋﻘ ﹰ‬ ‫ﺗﻌﱪﻫﺎ ﺇﱃ ﻣﻘﺘﻀﻴﺎ‪‬ﺎ‪.‬‬ ‫‪ .4‬ﺍﻟﺘﺮﻛﻴﺰ ﰲ ﺍﻹﺳﻼﻣﻲ ﻋﻠﻰ ﺣﺮﻣﺔ ﺇﻓﻨﺎﺀ ﺍﻟﻴﻨﺒﻮﻉ ﺍﻟﺒﺸﺮﻱ‪ ،‬ﺇﺷﺎﺭﺓ ﺣﻜﻴﻤﺔ ﺇﱃ ﺍﳍﺒﺔ ﺍﻹﳍﻴـﺔ‬ ‫ﺍﻟﺴﺎﻟﻔﺔ ﻭﻟﺰﻭﻡ ﺍﺳﺘﻤﺮﺍﺭ ﻫﺬﺍ ﺍﳌﺪﺩ ﺍﻹﳍﻲ‪ ،‬ﰲ ﺣﲔ ﱂ ﻳﺸﺮ ﺍﻹﻋﻼﻥ ﺍﻟﻌﺎﳌﻲ ﳍﺬﺍ ﺍﳌﻌﲎ‪ .‬ﻭﺍﳊﻘﻴﻘﺔ ﻫﻲ‬ ‫ﺃﻥ ﺍﻫﺘﻤﺎﻡ ﺍﻟﻨﺼﻮﺹ ﺍﻹﺳﻼﻣﻴﺔ ﺑﺎﳊﻴﺎﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻻ ﻳﺒﻠﻐﻪ ﺃﻱ ﻣﺬﻫﺐ ﺃﻭ ﻓﻜﺮﺓ ﻋﻘﺎﺋﺪﻳ‪‬ﺔ ﻭﺍﺟﺘﻤﺎﻋﻴـﺔ‬ ‫ﻋﻠﻰ ﺍﻷﺭﺽ‪.‬‬ ‫‪ .5‬ﰲ ﺍﳌﺎﺩ‪‬ﺓ ﺍﻟﺴﺎﺑﻌﺔ ﻣﻦ ﺍﻹﻋﻼﻥ ﺍﻹﺳﻼﻣﻲ ﰎ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﲪﺎﻳﺔ ﺍﳉﻨﲔ‪ ،‬ﻭﻫﻲ ﻏﲑ ﻣﻮﺟﻮﺩﺓ ﰲ‬ ‫ﺍﻹﻋﻼﻥ ﺍﻟﻌﺎﳌﻲ‪.‬‬ ‫‪ .6‬ﻫﻨﺎﻙ ﺗﺮﻛﻴﺰﹰﺍ ﻋﻠﻰ ﺣﺮﻣﺔ ﺍﳉﻨﺎﺯﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﻟﺰﻭﻡ ﻋﺪﻡ ﺍﻧﺘﻬﺎﻛﻬﺎ ﻭﺣﺮﻣﺔ ﺗﺸﺮﳛﻬﺎ ﺍﻟﻌﺸﻮﺍﺋﻲ‪،‬‬ ‫ﺇ ﹼﻻ ﺃﻥ ﻳﻜﻮﻥ ﻫﻨﺎﻙ ﻣﺴﻮﻍ ﺷﺮﻋﻲ‪ ،‬ﻭﻫﺬﺍ ﺃﻣﺮ ﻻ ﻳﻮﺟﺪ ﰲ ﺍﻹﻋﻼﻥ ﺍﻟﻌﺎﳌﻲ‪.‬‬ ‫‪ .7‬ﰲ ﺍﳌﺎﺩ‪‬ﺓ ﺍﻟﺜﺎﻟﺜﺔ ﻣﻦ ﺍﻹﻋﻼﻥ ﺍﻹﺳﻼﻣﻲ ﺗﺮﻛﻴﺰ ﻋﻠﻰ ﺃﺧﻼﻕ ﺍﻟﱰﺍﻉ ﻭﺍﳊﺮﺏ ﺍﻟﹼﱵ ﺟﺎﺀ ﺍﻹﺳﻼﻡ‬ ‫ﺑﺄﺭﻭﻉ ‪‬ﻣﺜﹸﻠﻬﺎ‪ ،‬ﺑﺸﻜﻞ ﻻ ﻣﺜﻴﻞ ﻟﻪ ﻗﺒﻞ ﺃﺭﺑﻌﺔ ﻋﺸﺮ ﻗﺮﻧﺎﹰ‪ ،‬ﻓﺎﳊﻴﺎﺓ ﻣﺼﻮﻧﺔ ﺇﱃ ﺃﻗﺼﻰ ﺣـﺪ‪ ،‬ﻭﺍﻟﻜﺮﺍﻣـﺔ‬ ‫ﺍﻹﻧﺴﺎﻧﻴﺔ ﳏﻔﻮﻇﺔ ﺣﺘ‪‬ﻰ ﺑﻌﺪ ﺍﳌﻮﺕ‪ ،‬ﻓﺎﻟﺘﻤﺜﻴﻞ ﺣﺮﺍﻡ ﺣﺘ‪‬ﻰ ﺑﺎﻟﻜﻠﺐ ﺍﻟﻌﻘﻮﺭ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺍﻷﺳﺮ ﻟﻪ ﺃﺣﻜﺎﻣﻪ‬ ‫ﺍﻷﺧﻼﻗﻴﺔ ﺍﳌﺮﺗﺒﻄﺔ ﺑﺎﻟﺮﲪﺔ‪ ،‬ﻭﺍﻟﺰﺭﻉ ﻭﺍﳌﻨﺸﺂﺕ ﺍﳌﺪﻧﻴ‪‬ﺔ ﻣﺼﺎﻧﺔ‪.‬ﻭﻫﺬﻩ ﺍﳌﺎﺩ‪‬ﺓ ﻻ ﻳﻮﺟﺪ ﳍﺎ ﺃﺛﺮ ﰲ ﺍﻹﻋﻼﻥ‬ ‫ﺍﻟﻌﺎﳌﻲ ﳑﺎ ﻳﻌﺪ ﻧﻘﺼﹰﺎ ﻛﺒﲑﹰﺍ ﻓﻴﻪ‪ ،‬ﻭﻗﺪ ﺣﺎﻭﻝ ﺍﻟﻌﺎﱂ ﺗﺪﺍﺭﻙ ﻫﺬﺍ ﺍﻟﻨﻘﺺ ﰲ ﺍﺗﻔﺎﻗﻴﺎﺕ ﺟﻨﻴﻒ ﺍﻟﺘﺎﻟﻴﺔ‪.‬‬ ‫‪ .8‬ﺍﳌﺎﺩﺓ ﺍﻟﺜﺎﻣﻨﺔ ﻣﻦ ﺍﻹﻋﻼﻥ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺗﺆﻛﹼﺪ ﻋﻠﻰ ﺍﻟﺴﻤﻌﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﺍﻷﻣﺮ ﺍﻟﹼﺬﻱ ﻳﺆﻛﹼـﺪﻩ‬ ‫ﺍﻹﻋﻼﻥ ﺍﻟﻌﺎﳌﻲ ﺇ ﹼﻻ ﺃﻧـّﻬﺎ ﻫﻨﺎ ﲤﺘ ‪‬ﺪ ‪‬ﺎ ﺇﱃ ﻣﺎ ﺑﻌﺪ ﺍﳌﻮﺕ ﲟﺎ ﻳﺸﻤﻞ ﲪﺎﻳﺔ ﺍﳉﺜﻤﺎﻥ ﻭﺍﳌﺪﻓﻦ‪.‬‬ ‫‪ .9‬ﻭﺭﻏﻢ ﺃ ﹼﻥ ﺍﻹﻋﻼﻧﲔ ﻳﺆﻛﹼﺪﺍﻥ ﻋﻠﻰ ﻛﻮﻥ ﺍﻟﻌﺎﺋﻠﺔ ﺭﻛﻨﹰﺎ ﺃﺳﺎﺳﻴﹰﺎ ﰲ ﺍﻟﺒﻨﺎﺀ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻭﺃ ﹼﻥ ﻋﻠﻰ‬ ‫ﺍ‪‬ﺘﻤﻊ ﻭﺍﻟﺪﻭﻟﺔ ﲪﺎﻳﺘﻬﺎ‪ ،‬ﻭﺃ ﹼﻥ ﻟﻜ ﹼﻞ ﻣﻦ ﺍﻟﺮﺟﻞ ﻭﺍﳌﺮﺃﺓ ﺍﳊ ‪‬ﻖ ﰲ ﺍﻟﺰﻭﺍﺝ ﺍﻟﹼﺬﻱ ﳚﺐ ﺃﻥ ﻻ ﲤﻨـﻊ ﻣﻨـﻪ‬ ‫ﻋﻮﺍﺋﻖ ﻣﻨﺸﺆﻫﺎ ﺍﻟﻌ‪‬ﺮﻕ ﺃﻭ ﺍﻟﻠﻮﻥ ﺃﻭ ﺍﳉﻨﺴﻴ‪‬ﺔ‪ ،‬ﺇ ﹼﻻ ﺃ ﹼﻥ ﻫﻨﺎﻙ ﻓﺮﻭﻗﹰﺎ ﺑﲔ ﺍﻹﻋﻼﻧﲔ ﰲ ﻫﺬﺍ ﺍ‪‬ﺎﻝ ﳝﻜـﻦ‬ ‫ﺗﻠﺨﻴﺼﻬﺎ ﲟﺎ ﻳﻠﻲ‪:‬‬ ‫ﺃ‪ .‬ﺍﻹﻋﻼﻥ ﺍﻹﺳﻼﻣﻲ ﺃﺷﺎﺭ ﺇﱃ ﺃ ﹼﻥ ﺍﻟﺰﻭﺍﺝ ﻫﻮ ﺍﻷﺳﺎﺱ ﰲ ﺍﻟﺘﺸﻜﻴﻞ ﺍﻟﺒﺸﺮﻱ‪ ،‬ﻭﱂ ﻳﺸﺮ ﺍﻹﻋﻼﻥ‬ ‫ﺍﻟﻌﺎﳌﻲ ﺇﱃ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ‪.‬‬ ‫ﺏ‪ .‬ﺃﻋﻄﻰ ﺍﻹﻋﻼﻥ ﺍﻟﻌﺎﳌﻲ ﺣﻘﻮﻗﹰﺎ ﻣﺴﺎﻭﻳﺔ ﻟﻜ ﹼﻞ ﻣﻦ ﺍﻟﺮﺟﻞ ﻭﺍﳌﺮﺃﺓ ﳑﺎ ﻳﺸﻤﻞ ﺣﺘ‪‬ﻰ ﺍﻟﻨﻔﻘﺔ ﻭﺍﳌﻬﺮ‬ ‫ﻭﺍﻟﻄﹼﻼﻕ ﻭﺃﻣﺜﺎﻝ ﺫﻟﻚ‪ ،‬ﰲ ﺣﲔ ﻓﺼ‪‬ﻞ ﺍﻹﻋﻼﻥ ﺍﻹﺳﻼﻣﻲ ﰲ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻓﺄ ﹼﻛﺪ ﺑﺄ ﹼﻥ ﻋﻠـﻰ ﺍﳌـﺮﺃﺓ‬ ‫ﺣﻘﻮﻗﹰﺎ ﺗﻌﺎﺩﻝ ﻣﺎ ﻋﻠﻴﻬﺎ ﻣﻦ ﻭﺍﺟﺒﺎﺕ‪ ،‬ﻭﺃ ﹼﻥ ﳍﺎ ﺷﺨﺼﻴ‪‬ﺘﻬﺎ ﺍﳌﺪﻧﻴ‪‬ﺔ ﻭﺫﻣ‪‬ﺘﻬﺎ ﺍﳌﺎﻟﻴ‪‬ـﺔ ﺍﳌـﺴﺘﻘﻠﹼﺔ ﻭﺣـ ‪‬ﻖ‬ ‫ﺍﻻﺣﺘﻔﺎﻅ ﺑﺎﲰﻬﺎ ﻭﻧﺴﺒﻬﺎ‪ ،‬ﻭﺃ ﹼﻥ ﻋﻠﻰ ﺍﻟﺮﺟﻞ ﻋﺐﺀ ﺍﻹﻧﻔﺎﻕ ﻭﻣﺴﺆﻭﻟﻴ‪‬ﺔ ﺍﻟﺮﻋﺎﻳﺔ‪ .‬ﺝ‪ .‬ﺍﻹﺷﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ‬ ‫ﺇﱃ ﺍﻟﻮﺍﺟﺐ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻋﻠﻰ ﺍ‪‬ﺘﻤﻊ ﻭﺍﻟﺪﻭﻟﺔ ﻹﺯﺍﻟﺔ ﺍﻟﻌﻮﺍﺋﻖ ﺃﻣﺎﻡ ﺍﻟﺰ‪‬ﻭﺍﺝ ﻭﺗﻴﺴﲑ ﺳﺒﻠﻪ‪ ،‬ﻭﻫﺬﺍ ﻻ ﳒﺪﻩ‬ ‫ﰲ ﺍﻹﻋﻼﻥ ﺍﻟﻌﺎﳌﻲ‪.‬‬

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‫ﺩ ـ ﻭﻧﺸﲑ ﻫﻨﺎ ﺇﱃ ﻭﺟﻮﺩ ﻓﺎﺭﻕ ﺁﺧﺮ ﻭﻫﻮ ﻋﺪﻡ ﺫﻛﺮ ﺍﻟﺪ‪‬ﻳﻦ ﰲ ﺍﻹﻋﻼﻥ ﺍﻹﺳﻼﻣﻲ ﻛﻌﺎﺋﻖ ﳚﺐ‬ ‫ﻧﻔﻴﻪ‪ ،‬ﰲ ﺣﲔ ﺭﻛﹼﺰ ﺍﻹﻋﻼﻥ ﺍﻟﻌﺎﳌﻲ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﳊﻘﻴﻘﺔ ﻫﻲ ﺃ ﹼﻥ ﺍﻟﺪ‪‬ﻳﻦ ﻭﺍﻻﻧﺴﺠﺎﻡ ﻓﻴـﻪ ﺇﱃ ﺣـ ‪‬ﺪ ﻣـﺎ‪،‬‬ ‫ﻛﻮﺣﺪﺓ ﺩﻳﻦ ﺍﻟﺰﻭﺝ ﻭﺍﻟﺰﻭﺟﺔ ﺇﱃ ﺣ ‪‬ﺪ ﺍﻹﳝﺎﻥ ﺑﺎﻹﻟﻪ ﺍﻟﻮﺍﺣﺪ ﻭﺍﻹﳝﺎﻥ ﺑﺎﻟﺮ‪‬ﺳﺎﻟﺔ ﺃﻣﺮ ﺿـﺮﻭﺭﻱ ﺟـ ‪‬ﺪﹰﺍ‬ ‫ﻟﺘﺤﻘﻴﻖ ﺍﻻﻧﺴﺠﺎﻡ ﺍﳌﻄﻠﻮﺏ‪ ،‬ﻭ ﺇ ﹼﻻ ﺗﻌﺮﺽ ﺍﻟﺘﺸﻜﻴﻞ ﺍﻟﻌﺎﺋﻠﻲ ﻟﻠﺨﻄﺮ ﻭﺍﳋﻼﻑ‪ .10 .‬ﳜﺘﻠﻒ ﺍﻹﻋﻼﻥ‬ ‫ﺍﻹﺳﻼﻣﻲ ﻋﻦ ﺍﻟﻌﺎﳌﻲ ﺑﺄ ﹼﻥ ﺍﻹﺳﻼﻣﻲ ﻳﺆﻛﹼﺪ ﻋﻠﻰ ﺣﻘﻮﻕ ﺍﻷﺑﻮﻳﻦ ﻭﺣﻘﻮﻕ ﺍﻷﻗﺎﺭﺏ ﺍﻟﻌﺎﳌﻲ ﻻ ﺫﻛـﺮ‬ ‫ﻓﻴﻪ ﻟﺬﻟﻚ‪.‬‬ ‫‪ .11‬ﰲ ﳎﺎﻝ ﺍﻟﺘﺮﺑﻴﺔ ﻭﺍﻟﺘﻌﻠﻴﻢ ﳒﺪ ﺍﻹﻋﻼﻥ ﺍﻹﺳﻼﻣﻲ ﻳﺆﻛﹼﺪ ﻭﺟﻮ‪‬ﻤﺎ ﻋﻠﻰ ﺍ‪‬ﺘﻤﻊ ﻭﺍﻟﺪﻭﻟـﺔ‪،‬‬ ‫ﻭﺫﻟﻚ ﺑﺸﻜﻞ ﻣﻄﻠﻖ ﻭﻟﻜ ﹼﻞ ﺍﳌﺮﺍﺣﻞ‪ ،‬ﺃﻣ‪‬ﺎ ﺍﻹﻋﻼﻥ ﺍﻟﻌﺎﳌﻲ ﻓﻴﺆﻛﹼﺪ ﻋﻠﻰ ﺃ ﹼﻥ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻻﺑﺘﺪﺍﺋﻲ ﳚـﺐ ﺃﻥ‬ ‫ﻳﻜﻮﻥ ﳎ‪‬ﺎﻧﻴﹰﺎ ﻭ ﺇﺟﺒﺎﺭ‪‬ﻳﺎﹰ‪ ،‬ﹼﰒ ﻳﻄﺮﺡ ﻓﻜﺮﺓ ﺍﻟﻔﺮﺹ ﺍﳌﺘﺴﺎﻭﻳﺔ ﰲ ﺍﳌﺮﺍﺣﻞ ﺍﻷﺧﺮﻯ‪.‬‬ ‫‪ .12‬ﺃﻫﺪﺍﻑ ﺍﻟﺘﺮﺑﻴﺔ ﰲ ﺍﻹﻋﻼﻥ ﺍﻹﺳﻼﻣﻲ ﺗﺘﻠﺨ‪‬ﺺ ﰲ‪ :‬ﺇﳚﺎﺩ ﺍﻟﺘﻜﺎﻣـﻞ ﻭﺍﻟﺘـﻮﺍﺯﻥ ﻭﺗﻨﻤﻴـﺔ‬ ‫ﺍﻟﺸﺨﺼﻴﺔ‪ ،‬ﻭﺗﻌﺰﻳﺰ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻠﹼﻪ‪ ،‬ﻭﺍﻻﺣﺘﺮﺍﻡ ﻟﻠﺤﻘﻮﻕ ﻭﺍﻟﻮﺍﺟﺒﺎﺕ ﻭﲪﺎﻳﺘﻬﺎ‪.‬ﰲ ﺣﲔ ﻳﺆﻛﹼﺪ ﺍﻹﻋـﻼﻥ‬ ‫ﺍﻟﻌﺎﳌﻲ ﻋﻠﻰ ﻣﺴﺄﻟﺔ ﺇﳚﺎﺩ ﺍﳊ ‪‬ﺪ ﺍﻷﻛﻤﻞ ﻣﻦ ﺍﻟﻨﻤ ‪‬ﻮ ﰲ ﺍﻟﺸﺨﺼﻴ‪‬ﺔ‪ ،‬ﻭﺗﻘﻮﻳﺔ ﺍﺣﺘﺮﺍﻡ ﺍﳊﻘﻮﻕ ﻭﺍﳊﺮﻳ‪‬ـﺎﺕ‬ ‫ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﻭﺗﺴﻬﻴﻞ ﻣﺒﺪﺃ ﺣﺴﻦ ﺍﻟﺘﻔﺎﻫﻢ ﻭﺍﻟﺘﻀﺤﻴﺔ ﻭﺍﺣﺘﺮﺍﻡ ﺍﻟﻌﻘﺎﺋﺪ ﺍﳌﺨﺎﻟﻔﺔ‪ ،‬ﻭﻧﺸﺮ ﺍﶈﺒ‪‬ﺔ ﻭﺍﻟﻌﻤـﻞ‬ ‫ﻋﻠﻰ ﺣﻔﻆ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﺍﻟﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ ﻭﺍﺿﺢ‪.‬‬ ‫‪ .13‬ﺍﳌﺎﺩ‪‬ﺓ ﺍﻟﻌﺎﺷﺮﺓ ﰲ ﺍﻹﻋﻼﻥ ﺍﻹﺳﻼﻣﻲ ﺗﻨﺴﺠﻢ ﲤﺎﻣﹰﺎ ﻣﻊ ﺍﻷﺳﺲ ﺍﻟﻌﻘﺎﺋﺪﻳ‪‬ﺔ ﻭﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﻓﻬﻲ‬ ‫ﺗﺆﻛﹼﺪ ﻋﻠﻰ ﺃ ﹼﻥ ﺍﻹﺳﻼﻡ ﻳﻨﺴﺠﻢ ﲤﺎﻣﹰﺎ ﻣﻊ ﺍﳌﻤﻴ‪‬ﺰ ﺍﻷﻭﻝ ﻭﺍﻵﺧﺮ ﻟﻺﻧﺴﺎﻥ )ﺍﻟﻔﻄﺮﺓ( ﻓﻬﻮ ﺩﻳﻦ ﺍﻹﻧﺴﺎﻧﻴﺔ‪.‬‬ ‫ﻭﻟﺬﻟﻚ ﳒﺪﻩ ﻳﻜﺘﻔﻲ ﺑﺎﳌﺎﺩ‪‬ﺓ ﺍﻟﻌﺎﺷﺮﺓ ﺍﻟﱵ ﲤﻨﻊ ﺍﻹﻛﺮﺍﻩ ﻭﺍﻻﺳﺘﻐﻼﻝ‪ ،‬ﻭﻳﺴﻜﺖ ﻋﻦ ﻣﺴﺄﻟﺔ ﺍﳊﺮﻳ‪‬ـﺔ ﰲ‬ ‫ﻫﺬﺍ ﺍﻟﺘﻐﻴﲑ‪ ،‬ﻭﺫﻟﻚ ﻻ ﹼﻥ ﻟﻺﺳﻼﻡ ﺭﺃﻳﻪ ﺍﻟﻜﺎﻣﻞ ﺍﻟﻮﺍﺿﺢ ﺍﻟﹼﺬﻱ ﺑﻴ‪‬ﻨﺘﻪ ﻫﺬﻩ ﺍﳌﺎﺩ‪‬ﺓ‪ ،‬ﻓﻬﻮ ﺩﻳﻦ ﺍﻟﻔﻄﺮﺓ‪ ،‬ﻭﻣﺎ‬ ‫ﻋﺪﺍﻩ ﻣﻦ ﺃﺩﻳﺎﻥ ﺃﺻﺎ‪‬ﺎ ﺍﻟ‪‬ﺘﺤﺮﻳﻒ ﻓﻔﻘﺪﺕ ﻣﺼﺪﺍﻗﻴ‪‬ﺘﻬﺎ ﺍﻟﺪﻳﻨﻴ‪‬ﺔ ﺍﻟﻜﺎﻣﻠﺔ‪.‬ﺃﻣ‪‬ﺎ ﺍﻹﳊﺎﺩ ﻓﻬﻮ ﰲ ﻧﻈﺮ ﺍﻹﺳﻼﻡ‬ ‫ﺧﺮﻭﺝ ﻋﻦ ﺍﻹﻃﺎﺭ ﺍﻹﻧﺴﺎﱐ ﻭﺩﺧﻮﻝ ﰲ ﺍﻟﻌﺎﱂ ﺍﳊﻴﻮﺍﱐ‪ ،‬ﺑﻞ ﻫﻮ ﺃﺿ ﹼﻞ ﻣﻦ ﺫﻟﻚ‪.‬ﰲ ﺣﲔ ﳒﺪ ﺍﻹﻋﻼﻥ‬ ‫ﺍﻟﻌﺎﳌﻲ ﻳﺆﻛﹼﺪ ﻋﻠﻰ ﺣﺮﻳ‪‬ﺔ ﺗﻐﻴﲑ ﺍﻟﺪ‪‬ﻳﻦ ﻭﺍﻟﻌﻘﻴﺪﺓ ﻣﻄﻠﻘﺎﹰ‪ ،‬ﳑ‪‬ﺎ ﻳﻌﺒ‪‬ﺮ ﻋﻦ ﻓﺎﺭﻕ ﺟﻮﻫﺮﻱ ﰲ ﺍﻟﺘﺼﻮ‪‬ﺭ ﺑﻴﻨﻬﻤﺎ‪.‬‬ ‫‪ .14‬ﻣﻘﺎﺑﻞ ﺍﳌﺎﺩ‪‬ﺓ ﺍﳊﺎﺩﻳﺔ ﻋﺸﺮﺓ ﻣﻦ ﺍﻹﻋﻼﻥ ﺍﻹﺳﻼﻣﻲ ﺗﻄﺮﺡ ﺍﳌﺎﺩ‪‬ﺓ ﺍﻟﺮﺍﺑﻌﺔ ﻣﻦ ﺍﻹﻋﻼﻥ ﺍﻟﻌﺎﳌﻲ‬ ‫ﻧﻔﺴﻬﺎ‪ ،‬ﺇ ﹼﻻ ﺃ ﹼﻥ ﺍﻟﻔﺮﻕ ﺷﺎﺳﻊ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻓﺎﳌﺎﺩ‪‬ﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺗﻌﻠﻦ ﻭﻻﺩﺓ ﺍﻹﻧﺴﺎﻥ ﺑﻄﺒﻴﻌﺘﻪ ﺣ ‪‬ﺮﺍﹰ‪ ،‬ﻭﺗﻨﻔﻲ ﻋﻨﻪ‬ ‫ﺍﻻﺳﺘﻌﺒﺎﺩ ﻭﺍﻟﺬ ﹼﻝ ﻭﺍﻟﻘﻬﺮ ﻭﺍﻻﺳﺘﻐﻼﻝ‪ ،‬ﻭﺗﻌﺘﱪ ﺍﳊﺮﻳ‪‬ﺔ ﻧﺎﺑﻌﺔ ﻣﻦ ﻋﺒﻮﺩﻳ‪‬ﺘﻪ ﻟﻠﹼﻪ ﺗﻌﺎﱃ‪ .‬ﻓﺎﻟﻌﺒﻮﺩﻳ‪‬ﺔ ﻟﻠﹼﻪ ﺗﻌﺎﱃ‬ ‫ﻻ ﺗﻌﲏ ـ ﻛﻤﺎ ﻳﺘﺼﻮ‪‬ﺭﻫﺎ ﺍﳉﺎﻫﻠﻮﻥ ـ ﺗﻜﺮﻳﺴﹰﺎ ﻟﻠﺬﺍﺕ ﺍﻹﳍﻴﺔ‪ ،‬ﻓﻬﻮ ﺍﻟﻐﲏ ﺍﳌﻄﻠﻖ ﺟ ﹼﻞ ﻭﻋﻼ‪ ،‬ﻭ ﺇﻧ‪‬ﻤﺎ‬ ‫ﻳﻌﲏ ﺍﻟﺘﺤﺮ‪‬ﺭ ﻣﻦ ﻛ ﹼﻞ ﺗﻌﻠﹼﻖ ﺑﺴﻮﺍﻩ‪ ،‬ﻭﺍﻟﻌﻤﻞ ﻭﻓﻖ ﻫﺪﺍﻩ ﻷﻧـّﻪ ﺳﺒﻴﻞ ﺍﻟﻔﻼﺡ‪.‬ﺃﻣ‪‬ﺎ ﺍﳌﺎﺩ‪‬ﺓ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ﻓﺈﻧ‪‬ﻤـﺎ‬ ‫ﻕ ﺩﻭﻥ ﺑﻴﺎﻥ ﻟﻸﺳﺲ ﺃﻭ ﺗﻮﺿﻴﺢ ﻟﻠﻌﻼﻗﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺑﺎﻟﻠﹼﻪ ﺗﻌﺎﱃ‪.‬‬ ‫ﺗﺮﻓﺾ ﺍﻻﺳﺘﻌﺒﺎﺩ ﻭﻧﻈﺎﻡ ﺍﻟﺮ ‪‬‬ ‫‪ .15‬ﻭﳑ‪‬ﺎ ﳝﺘﺎﺯ ﺑﻪ ﺍﻹﻋﻼﻥ ﺍﻹﺳﻼﻣﻲ ﻣﺴﺄﻟﺔ ﻧﻔﻲ ﺍﻻﺳﺘﻌﻤﺎﺭ ﺑﺸﺘ‪‬ﻰ ﺃﻧﻮﺍﻋـﻪ‪ ،‬ﻭﲢﺮﳝـﻪ ﲢﺮﳝـﹰﺎ‬ ‫ﻣﺆﻛﹼﺪﺍﹰ‪ ،‬ﻭﻣﻨﺢ ﺍﻟﺸﻌﻮﺏ ﺣ ‪‬ﻖ ﺍﻟﻌﻤﻞ ﻟﻠﺘﺤﺮ‪‬ﺭ ﻭﺗﻘﺮﻳﺮ ﺍﳌﺼﲑ‪ ،‬ﻭ ﺇﳚﺎﺏ ﺍﻟﺪﻋﻢ ﳍﺎ ﻋﻠﻰ ﻛ ﹼﻞ ﺍﻟـﺸﻌﻮﺏ‬ ‫ﺍﻷﺧﺮﻯ‪ ،‬ﹼﰒ ﺍﻟﺘ‪‬ـﺄﻛﻴﺪ ﻋﻠﻰ ﺍﻟﺸﺨﺼﻴ‪‬ﺔ ﺍﳌﺴﺘﻘﻠﹼﺔ ﳉﻤﻴﻊ ﺍﻟﺸﻌﻮﺏ‪.‬ﰲ ﺣﲔ ﻻ ﻳﺬﻛﺮ ﺍﻹﻋﻼﻥ ﺍﻟﻌـﺎﳌﻲ‬

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‫ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﳑﺎ ﻳﻜﺸﻒ ﻋﻦ ﻧﻘﻄﺔ ﺿﻌﻒ ﻛﺒﲑﺓ ﰲ ﺃﻫﺪﺍﻑ ﻭﺍﺿﻌﻴﻪ‪ ،‬ﺑﻞ ﺭﺑ‪‬ﻤﺎ ﺃﺭﺍﺩ ﺃﻥ ﳛﺬﹼﺭ ﺑﻌﺾ‬ ‫ﻼ ﺗﻠﺠﺄ ﻟﻠﺜﻮﺭﺓ ﺿﺪ‪‬ﻩ ﻛﻤﺎ ﻳﺒﺪﻭ ﻣﻦ ﺍﻟﻔﻘﺮﺓ ﺍﻟﺜﺎﻟﺜﺔ ﰲ ﻣﻘﺪ‪‬ﻣﺘﻪ‪.‬‬ ‫ﺍﻟﺸﻌﻮﺏ ﻟﺌ ﹼ‬ ‫ـﻪ ﱂ ﻳﺬﻛﺮ ﺣ ‪‬ﻖ ﺍﻟﺘﺠﻨ‪‬ﺲ ﲜﻨﺴﻴﺔ ﻻﻥ ﻫﺬﺍ ﻣـﻦ‬ ‫‪ .16‬ﻭﳑﺎ ﳝﺘﺎﺯ ﺑﻪ ﺍﻹﻋﻼﻥ ﺍﻹﺳﻼﻣﻲ ﺃﻳﻀﹰﺎ ﺃﻧ ّ‬ ‫ﺍﻷﻣﻮﺭ ﺍﳌﻮﺿﻮﻋﺔ‪ ،‬ﺍﻟﱵ ﻣﺰ‪‬ﻗﺖ ﺣﺘ‪‬ﻰ ﺍﻷﻣﻢ ﺍﻟﻮﺍﺣﺪﺓ ﻭﲢﻮ‪‬ﻟﺖ ﺇﱃ ﻋﺎﺋﻖ ﻛﺒﲑ ﰲ ﺳﺒﻴﻞ ﺗﻮﺣﻴﺪﻫﺎ‪.‬‬ ‫‪ .17‬ﻭﺭﻏﻢ ﺃﻥ ﺍﻹﻋﻼﻧﲔ ﺁﻣﻨﺎ ﲝﻘﻮﻕ ﺍﻟﻌﻤﻞ ﺇ ﹼﻻ ﺃ ﹼﻥ ﺍﻹﻋﻼﻥ ﺍﻹﺳﻼﻣﻲ ﻃﻠﺐ ﻣﻦ ﺍﻟﻌﺎﻣﻞ ﺑﺪﻭﺭﻩ‬ ‫ﺏ‬ ‫ﺃﻥ ﳜﻠﺺ ﻭﻳﺘﻘﻦ ﻋﻤﻠﻪ‪ ،‬ﻛﻤﺎ ﻃﻠﺐ ﻣﻦ ﺍﻟﺪﻭﻟﺔ ﺃﻥ ﺗﺘﺪ ‪‬ﺧﻞ ﺑﻜ ﹼﻞ ﻧﺰﺍﻫﺔ ﳊ ﹼﻞ ﺍﻟﱰﺍﻉ ﺑﲔ ﺍﻟﻌﺎﻣـﻞ ﻭﺭ ‪‬‬ ‫ﺍﻟﻌﻤﻞ ﻭ ﺇﻗﺮﺍﺭ ﺍﳊ ‪‬ﻖ ﺩﻭﻥ ﲢﻴ‪‬ﺰ‪.‬‬ ‫‪ .18‬ﺗﺆﻛﹼﺪ ﺍﳌﺎﺩ‪‬ﺓ ﺍﻟﺮﺍﺑﻌﺔ ﻋﺸﺮﺓ ﰲ ﺍﻹﻋﻼﻥ ﺍﻹﺳﻼﻣﻲ ﻋﻠﻰ ﺣ ‪‬ﻖ ﺍﻟﻜـﺴﺐ‪ ،‬ﻭﻟﻜﻨ‪‬ﻬـﺎ ﺗﻘﻴ‪‬ـﺪﻩ‬ ‫ﺑﺎﳌﺸﺮﻭﻉ‪ ،‬ﳑﺎ ﻳﻮﺣﻲ ﲟﻔﻬﻮﻡ ﺍﻟﻮﺻﻒ ﺑﻮﺟﻮﺩ ﺃﺳﺎﻟﻴﺐ ﻣﺮﻓﻮﺿﺔ‪ ،‬ﻭﺫﻛﺮﺕ ﻣﻨﻬﺎ‪ :‬ﺍﻻﺣﺘﻜﺎﺭ ﻭﺍﻟﻐـﺶ‬ ‫ﻭﺍﻹﺿﺮﺍﺭ ﺑﺎﻟﻨﻔﺲ ﺃﻭ ﺑﺎﻟﻐﲑ ﻛﻤﺎ ﺭﻛﹼﺰﺕ ﻋﻠﻰ ﻣﻨﻊ ﺍﻟﺮ‪‬ﺑﺎ‪ ،‬ﺃﻣ‪‬ﺎ ﺍﻹﻋﻼﻥ ﺍﻟﻌﺎﳌﻲ ﻓﻼ ﳒﺪﻩ ﻳﺘﻌﺮ‪‬ﺽ ﳌﺜـﻞ‬ ‫ﻫﺬﻩ ﺍﻷﻣﻮﺭ‪.‬‬ ‫‪ .19‬ﺗﺆﻛﹼﺪ ﺍﳌﺎﺩﺓ ﺍﳋﺎﻣﺴﺔ ﻋﺸﺮﺓ ﺿﺮﻭﺭﺓ ﻣﺸﺮﻭﻋﻴ‪‬ﺔ ﺍﻟﺴﺒﻴﻞ ﳊﺼﻮﻝ ﺍﳌﻠﻜﻴ‪‬ﺔ‪ ،‬ﻭﺗﺆﻛﹼﺪ ﺃﻳﻀﹰﺎ ﻋﻠﻰ‬ ‫ﺃﻥ ﻻ ﺗﺆﺩ‪‬ﻱ ﺍﳌﻠﻜﻴ‪‬ﺔ ﺇﱃ ﺇﳚﺎﺩ ﺿﺮﺭ ﺑﺎﻟﺸﺨﺺ ﻧﻔﺴﻪ ﺃﻭ ﺑﻐﲑﻩ‪ ،‬ﻭ ﺇﺫﺍ ﲤﺸ‪‬ﻴﻨﺎ ﻣﻊ ﺍﺗ‪‬ﺴﺎﻉ ﻣﻔﻬﻮﻡ ﺍﻟﻀﺮﺭ‬ ‫ﻟﻴﺸﻤﻞ ﺍﻷﺿﺮﺍﺭ ﺍﻻﺟﺘﻤﺎﻋﻴ‪‬ﺔ ﺍﳌﺘﻨﻮ‪‬ﻋﺔ ﺃﺩﺭﻛﻨﺎ ﺩﻗﹼﺔ ﺍﻟﺘ‪‬ﻌﺒﲑ ﺍﻹﺳﻼﻣﻲ ﻭﻧﻔﻮﺭﻩ ﻣﻦ ﺍﺳﺘﻐﻼﻝ ﺍﻟﺮﺃﲰﺎﻟﻴ‪‬ﺔ ﳍﺬﺍ‬ ‫ﺍﳊ ‪‬ﻖ ﰲ ﺍﻹﺿﺮﺍﺭ ﲝﻖ ﺍﻟﺸﻌﻮﺏ ﺍﻷﺧﺮﻯ ﻭﺿﺮﺏ ﺍﻗﺘﺼﺎﺩﻫﺎ ﻭ‪‬ﺐ ﺧﲑﺍ‪‬ﺎ‪.‬‬ ‫‪ .20‬ﻭﳑﺎ ﳝﺘﺎﺯ ﺑﻪ ﺍﻹﻋﻼﻥ ﺍﻹﺳﻼﻣﻲ ﺣ ﹼﻘﹰﺎ ﻫﻮ ﺍﻋﺘﺒﺎﺭﻩ ﺍﳌﺴﺄﻟﺔ ﺍﻷﺧﻼﻗﻴﺔ ﺣ ﹼﻘﹰﺎ ﺇﻧـﺴﺎﻧﻴﹰﺎ ﻣﻬﻤ‪‬ـﺎﹰ‪،‬‬ ‫ﻓﻘﺮ‪‬ﺭ ﺫﻟﻚ ﰲ ﺍﳌﺎﺩ‪‬ﺓ ﺍﻟﺴﺎﺑﻌﺔ ﻋﺸﺮﺓ‪.‬ﻭﻻ ﻳﻮﺟﺪ ﻧﺺ ﻳﻘﺎﺑﻠﻪ ﰲ ﺍﻹﻋﻼﻥ ﺍﻟﻌﺎﳌﻲ ﻭ ﺇﻥ ﻛﺎﻥ ﻗﺪ ﺫﻛﺮ ﰲ‬ ‫ﺍﳌﺎﺩ‪‬ﺓ ﺍﻟﺘﺎﺳﻌﺔ ﻭﺍﻟﻌﺸﺮﻳﻦ ﺃﻥ ﺭﻋﺎﻳﺔ ﺍﳌﻘﺘﻀﻴﺎﺕ ﺍﻷﺧﻼﻗﻴﺔ ﳝﻜﻦ ﺃﻥ ﺗﺸﻜﹼﻞ ﺣـﺪﻭﺩﹰﺍ ﻟﺘﻤﺘ‪‬ـﻊ ﺍﻟﻔـﺮﺩ‬ ‫ﺑﺎﳊﺮﻳ‪‬ﺎﺕ‪ ،‬ﻭﻟﻜﻦ ﻣﻼﺣﻈﺔ ﻋﺒﺎﺭﺓ )ﰲ ﺇﻃﺎﺭ ﳎﺘﻤﻊ ﺩﳝﻘﺮﺍﻃﻲ( ﰲ ﺧﺘﺎﻡ ﺍﳌﺎﺩ‪‬ﺓ ﺗﻨﺒﺌﻨﺎ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻷﺧﻼﻕ‬ ‫ﻫﻨﺎ ﻫﻮ ﺣﺮ‪‬ﻳﺎﺕ ﺍﻵﺧﺮﻳﻦ ﻻ ﺍﳌﻌﺎﱐ ﺍﻷﺧﻼﻗﻴﺔ ﺍﻟﺮﻓﻴﻌﺔ‪ ،‬ﻭﻋﻠﻰ ﺃﻱ ﺣﺎﻝ ﻓﻬﻲ ﻻ ﺗﻘﺮ‪‬ﺭ‪ ،‬ﺣ ﹼﻘﹰﺎ ﺇﻧﺴﺎﻧ‪‬ﻴﹰﺎ ﰲ‬ ‫ﺍﳊﺼﻮﻝ ﻋﻠﻰ ﺑﻴﺌﺔ ﺃﺧﻼﻗﻴ‪‬ﺔ ﻧﻈﻴﻔﺔ ﲤﻜﱢﻦ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺑﻨﺎﺀ ﺫﺍﺗﻪ ﻣﻌﻨﻮ‪‬ﻳﹰﺎ‪.‬‬ ‫‪ .21‬ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﹼﱵ ﺍﻣﺘﺎﺯ ‪‬ﺎ ﺍﻹﻋﻼﻥ ﺍﻹﺳﻼﻣﻲ ﺃﻳﻀﹰﺎ ﻣﻮﺿﻮﻉ ﺭﻓﻀﻪ ﻹﺧـﻀﺎﻉ ﺃﻱ ﻓـﺮﺩ‬ ‫ﻟﻠﺘﺠﺎﺭﺏ ﺍﻟﻄﺒﻴ‪‬ﺔ ﺃﻭ ﺍﻟﻌﻠﻤﻴ‪‬ﺔ ﺇ ﹼﻻ ﺑﺸﺮﻃﲔ‪ :‬ﺍﻟﺮﺿﺎ‪ ،‬ﻭﻋﺪﻡ ﺍﳋﻄﺮ‪.‬‬ ‫‪ .22‬ﻛﻤﺎ ﺭﻓﻀﺖ ﺍﳌﺎﺩ‪‬ﺓ ﺍﻟﻌﺸﺮﻭﻥ ﻓﻜﺮﺓ ﺳ ‪‬ﻦ ﺍﻟﻘﻮﺍﻧﲔ ﺍﻻﺳﺘﺜﻨﺎﺋﻴ‪‬ﺔ ﺍﻟﹼﱵ ﲡﻴﺰ ﺗﻌـﺮﻳﺾ ﺍﻹﻧـﺴﺎﻥ‬ ‫ﻟﻠﺘ‪‬ﻌﺬﻳﺐ ﺃﻭ ﺍﳌﻌﺎﻣﻼﺕ ﺍﳌﺬﻟﹼﺔ ﻭﺍﻟﻘﺎﺳﻴﺔ ﻭﺍﳌﻨﺎﻓﻴﺔ ﻟﻠﻜﺮﺍﻣﺔ‪ ،‬ﺃﻭ ﺗﻌﺮﻳﻀﻪ ﻟﻠﺘﺠﺎﺭﺏ ﻭﺃﻣﺜﺎﻝ ﺫﻟﻚ‪.‬ﻭﻫـﻲ‬ ‫ﻓﻜﺮﺓ ﺟﺪﻳﺮﺓ ﺑﺎﻻﻫﺘﻤﺎﻡ ﻭﻻ ﺗﺮﻛﻴﺰ ﻋﻠﻴﻬﺎ ﰲ ﺍﻹﻋﻼﻥ ﺍﻟﻌﺎﳌﻲ‪.‬‬ ‫‪ .23‬ﺭﺑ‪‬ﻤﺎ ﻇ ‪‬ﻦ ﺍﻟﺒﻌﺾ ﺃ ﹼﻥ ﺍﻹﻋﻼﻥ ﺍﻟﻌﺎﳌﻲ ﳝﺘﺎﺯ ﲟﻨﺤﻪ ﺍﳊﺮﻳ‪‬ﺔ ﺍﳌﻄﻠﻘﺔ ﻟﻠﺘ‪‬ﻌﺒﲑ ﻭﺍﻟﺒﻴﺎﻥ‪ ،‬ﺇ ﹼﻻ ﺃﻧــّﻨﺎ‬ ‫ﻧﻌﺘﱪ ﺫﻟﻚ ﻧﻘﺼﺎﹰ‪ ،‬ﻓﺈﻧ‪‬ﻪ ﻻ ﳝﻜﻦ ﺍﻟﺴﻤﺎﺡ ﺑﺒﻴﺎﻥ ﻳﺘﺮﻙ ﺃﺛﺮﻩ ﺍﻷﺧﻼﻗﻲ ﺍﳌﺨﺮ‪‬ﺏ ﻭﻳﺸﻮ‪‬ﻩ ﺍﳊﻘﻴﻘﺔ ﻭﻳﻬـﲔ‬ ‫ﻣﻘﺪ‪‬ﺳﺎﺕ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻓﺎﻹﻫﺎﻧﺔ ﻟﻠﻤﻘﺪ‪‬ﺳﺎﺕ ﻫﻲ ﺑﻼ ﺷﻚ ﺃﺷ ‪‬ﺪ ﻣﻦ ﺍﻹﻫﺎﻧﺔ ﻟﻸﺷﺨﺎﺹ‪ .‬ﻟـﺬﻟﻚ ﻓـﺈ ﹼﻥ‬ ‫ﺗﻘﻴﻴﺪﻩ ﰲ ﺍﻹﻋﻼﻥ ﺍﻹﺳﻼﻣﻲ ﺑﻌﺒﺎﺭﺓ )ﺑﺸﻜﻞ ﻻ ﻳﺘﻌﺎﺭﺽ ﻣﻊ ﺍﳌﺒﺎﺩﺉ ﺍﻟﺸﺮﻋﻴ‪‬ﺔ( ﻫﻮ ﺍﻷﻗﺮﺏ ﻟﻠـﺮﻭﺡ‬ ‫ﺍﻹﻧﺴﺎﻧﻴﺔ‪.‬‬

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‫‪ 24‬ـ ﻭﳑﺎ ﺍﻣﺘﺎﺯ ﺑﻪ ﺍﻹﻋﻼﻥ ﺍﻹﺳﻼﻣﻲ ﻛﺬﻟﻚ ﻣﺴﺄﻟﺔ ﻣﻨﺢ ﺍﻵﻧﻴﺎﻥ ﺣ ‪‬ﻖ ﺍﻟـﺪ‪‬ﻋﻮﺓ ﺇﱃ ﺍﳋـﲑ‬ ‫ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ﳑ‪‬ﺎ ﻳﺆﻛﹼﺪ ﺍﳌﺴﺆﻭﻟﻴ‪‬ﺔ ﺍﻟﻔﺮﺩﻳ‪‬ﺔ ﲡﺎﻩ ﻣﺎ ﻳﻘﻊ ﻣﻦ ﳐﺎﻟﻔﺎﺕ ﻟﻠﺒﻴﺌﺔ ﺍﻷﺧﻼﻗﻴﺔ ﻣﻦ ﺟﻬـﺔ‪،‬‬ ‫ﻭﲡﺎﻩ ﻛ ﹼﻞ ﻣﺎ ﻳﺮﺗﻔﻊ ﺑﺎﳌﺴﺘﻮﻯ ﺍﻹﳚﺎﰊ ﻟﻠﻤﺠﺘﻤﻊ ﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ‪.‬‬ ‫‪ .25‬ﻫﻨﺎﻙ ﺇﺷﺎﺭﺓ ﺭﺍﺋﻌﺔ ﰲ ﺍﻹﻋﻼﻥ ﺍﻹﺳﻼﻣﻲ ﳊﻘﻴﻘﺔ ﺃ ﹼﻥ ﻭﻻﻳﺔ ﺍﻷﻣﺮ ﺃﻣﺎﻧﺔ ﳛـﺮﻡ ﺍﺳـﺘﻐﻼﳍﺎ‪،‬‬ ‫ﻼ ﰲ ﺍﻹﻋﻼﻥ ﺍﻟﻌﺎﳌﻲ‪.‬‬ ‫ﻭﻫﺬﺍ ﻣﺎ ﻻ ﳒﺪ ﻟﻪ ﻣﻘﺎﺑ ﹰ‬ ‫‪ .26‬ﻭﻣﻦ ﺍﻟﻔﺮﻭﻕ ﺑﲔ ﺍﻹﻋﻼﻧﲔ ـ ﻭﻫﻮ ﻓﺮﻕ ﻃﺒﻴﻌﻲ ـ ﺃﻥ ﺍﻹﻋﻼﻥ ﺍﻹﺳﻼﻣﻲ ﻳﻘﻴ‪‬ﺪ ﻛ ﹼﻞ ﺍﳌﻮﺍﺩ‬ ‫ﺑﺄﺣﻜﺎﻡ ﺍﻹﺳﻼﻡ ﰲ ﺣﲔ ﻳﻘﻴ‪‬ﺪ ﺍﻹﻋﻼﻥ ﺍﻟﻌﺎﳌﻲ ﻛ ﹼﻞ ﺍﳊﺮ‪‬ﻳﺎﺕ ﺍﻟﻔﺮﺩﻳ‪‬ﺔ ﲝﺮﻳ‪‬ﺔ ﺍﻵﺧﺮﻳﻦ ﻓﻘﻂ‪.‬‬ ‫‪ 27‬ـ ﺇﻥ ﺍﻹﻋﻼﻥ ﺍﻹﺳﻼﻣﻲ ﻗﺮ‪‬ﺭ ﺃﻥ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻫﻲ ﺍﳌﺮﺟـﻊ ﺍﻟﻮﺣﻴـﺪ ﻟﺘﻔـﺴﲑ ﺃﻭ‬ ‫ﺗﻮﺿﻴﺢ ﺃﻳ‪‬ﺔ ﻣﺎﺩ‪‬ﺓ ﰲ ﺣﲔ ﺃ ﹼﻥ ﺍﻹﻋﻼﻥ ﺍﻟﻌﺎﳌﻲ ﱂ ﻳﺬﻛﺮ ﻣﺮﺟﻌﹰﺎ ﻣﺸﺎ‪‬ﹰﺎ‪.‬‬ ‫ﻭ ﻫﻨﺎﻙ ﻓﺮﻭﻗﹰﺎ ﻛﺜﲑﺓ ﺃﺧﺮﻯ ﻻ ﳝﻜﻦ ﺗﻔﺼﻴﻠﻬﺎ ﰲ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺍﻟﻴﺴﲑ ﳝﻜﻦ ﻟﻠﻘـﺎﺭﺉ ﻭﺍﳌﺘﺘﺒـﻊ‬ ‫ﻟﺬﻟﻚ ﻣﻌﺮﻓﺘﻬﺎ ﺑﺸﻜﻞ ﻭﺍﺿﺢ‪ ،‬ﺍﻛﺘﻔﻴﺖ ﺑﺬﻛﺮ ﺍﻷﻛﺜﺮ ﺃﳘﻴﺔ ﻓﻴﻪ‪.‬‬

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‫ﻭﻣﻦ ﺍﳌﺆﺳﻒ ﺣﻘﹰﺎ ﺃﻥ ﻻﻳﻮﺟﺪ ﻧﺺ ﻳﻠﺰﻡ ﺍﻟﻨﺎﺱ ﺑﺎﺣﺘﺮﺍﻡ ﺣﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﺃﻭ ﻳﻠﺰﻡ ﺑﺎﳊﻔﺎﻅ ﻋﻠﻴﻬﺎ‬ ‫ﳑﺎ ﳚﻌﻞ ﺗﻠﻚ ﺍﻟﻘﻮﺍﻧﲔ ﻭﺍﻹﻋﻼﻧﺎﺕ ﺣﻮﻝ ﺣﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﻹﺳﻼﻡ ﺃﻭ ﻏﲑﻩ ﻏﲑ ﻓﺎﻋﻠـﺔ ﺑـﺸﻜﻞ‬ ‫ﻛﺎﻣﻞ‪ ،‬ﻭﺫﻟﻚ ﻣﺎﻧﺮﻯ ﺁﺛﺎﺭﻩ ﰲ ﺍﻻﻧﺘﻬﺎﻛﺎﺕ ﺍﻟﱵ ﲤﺎﺭﺱ ﻣﻦ ﺑﻌﺾ ﺍﳌﺴﻠﻤﲔ ﻭﻏﲑﻫﻢ ﳊﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ‬ ‫ﻭﺍﻟﻈﻠﻢ ﺍﻟﺬﻱ ﺗﻌﻴﺸﻪ ﺍﻟﺒﺸﺮﻳﺔ ﺑﻜﻞ ﺷﺮﺍﺋﺤﻬﺎ‪.‬‬ ‫ﻼ ﰲ ﻛﻞ ﳎﺎﻻﺕ ﺍﳊﻴﺎﺓ ﻭﻣﺎ ﳛﻔﻆ ﺍﻹﻧـﺴﺎﻥ ﻭﺣﻘﻮﻗـﻪ ﺍﻟﻔﺮﺩﻳـﺔ‬ ‫ﻋﻠﻴﻪ ﻓﺄﻥ ﺍﻹﺳﻼﻡ ﺟﺎﺀ ﻛﺎﻣ ﹰ‬ ‫ﻭﺍﳉﻤﺎﻋﻴﺔ ﻭﺃﻥ ﻓﻴﻪ ﺇﻧﻘﺎﺫ ﻟﻠﺒﺸﺮﻳﺔ ﳑﺎ ﺗﻌﺎﱐ ﻣﻨﻪ ﻣﻦ ﺗﻔﺮﻳﻂ ﰲ ﺣﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﻭﻇﻠﻢ ﻭﺣﻴﻒ ﻟﻪ ﺳﻮﺍﺀ‬ ‫ﻣﻦ ﺑﻌﺾ ﺍﳌﺴﻠﻤﲔ ﺃﻭ ﻏﲑﻫﻢ‪ ،‬ﳑﺎ ﻳﺜﺒﺖ ﻋﺪﺍﻟﺔ ﺍﻹﺳﻼﻡ ﻭﻧﻘﺺ ﻣﺎ ﺳﻮﺍﻩ ﻣﻦ ﺍﻷﺩﻳـﺎﻥ ﺃﻭ ﺍﻟﻘـﻮﺍﻧﲔ‬ ‫ﺍﻟﻮﺿﻌﻴﺔ ﺑﻜﻞ ﺃﺷﻜﺎﳍﺎ ﻭﻣﺼﺎﺩﺭﻫﺎ‪ ،‬ﻛﻤﺎ ﳝﻜﻦ ﻟﻸﻣﺔ ﺃﻥ ﺗﻨﻬﺾ ﺑﺪﻭﺭﻫﺎ ﺍﳊﻀﺎﺭﻱ ﻭﺍﻹﻧﺴﺎﱐ ﻓﻴﻤـﺎ‬ ‫ﺃﻗﺮﻩ ﺍﻹﺳﻼﻡ ﰲ ﳎﺎﻝ ﺣﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﻭﻏﲑﻫﺎ ﳑﺎ ﳜﺪﻡ ﺍﻟﺒﺸﺮﻳﺔ ﺑﻜﻞ ﺃﻓﺮﺍﺩﻫﺎ ﻣـﺴﻠﻤﲔ ﻭﻏﲑﻫـﻢ‬ ‫ﺣﻴﺚ ﺟﺎﺀ ﺭﺳﻮﻝ ﺍﻹﺳﻼﻡ )ﺹ( ﺭﲪﺔ ﻟﻠﺒﺸﺮﻳﺔ ﲨﻌﺎﺀ ﺑﻨﺺ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } َﻭﻣَﺎ ﹶﺃ ‪‬ﺭ َﺳ ﹾﻠﻨَﺎ َﻙ ﹺﺇ ﱠﻻ َﺭ ‪‬ﺣﻤَـ ﹰﺔ‬ ‫ِﻟ ﹾﻠﻌَﺎﹶﻟ ِﻤ َ‬ ‫ﲔ { )ﺍﻷﻧﺒﻴﺎﺀ‪(107/‬‬ ‫ﺍﻟﺪﻛﺘﻮﺭ ﺇﺣﺴﺎﻥ ﻣﻮﺳﻰ ﺣﺴﻦ ﺍﻟﺮﺑﻴﻌﻲ‬ ‫‪Kolej Universiti Islam Malaysia‬‬ ‫‪Tingkat 15 Menara A,Pesiaran MPAJ‬‬ ‫‪Jalan Pandan Utama, Pandan Indah, 55100 Kuala Lumpur‬‬

‫ﺃﺛﺮ ﺍﻟﺘﻜﻨﻮﻟﻮﺟﻴﺎ ﺍﳊﺪﻳﺜﺔ ﰲ ﺍﻟﻨﻈﺮ ﺍﻟﻔﻘﻬﻲ ﺍﻟﻄﻼﻕ ﺑﺎﳍﺎﺗﻒ ﺍﳉﻮﺍﻝ ﳕﻮﺫﺟﺎ‬ ‫ﺩ‪ .‬ﻓﺮﻳﺪﺓ ﺯﻭﺯﻭ‬

‫ﺗﻮﻃﺌﺔ‪ :‬ﺩﺧﻮﻝ ﺍﻟﺘﻜﻨﻮﻟﻮﺟﻴﺎ ﺍﳊﺪﻳﺜﺔ ﻛﻞ ﳎﺎﻻﺕ ﺍﳊﻴﺎﺓ‪.‬‬ ‫ﺑﺪﺧﻮﻝ ﺍﻟﺘﻜﻨﻮﻟﻮﺟﻴﺎ ﺑﻼﺩﻧﺎ ﻭﻣﺴﺎﳘﺘﻬﺎ ﰲ ﺍﻟﺘﻄﻮﺭ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﻭﺍﻟﺘﻨﻤﻮﻱ ﻟﻠﺒﻼﺩ ﻣﻦ ﺧﻼﻝ ﺩﻭﺭﻫﺎ‬ ‫ﺍﳌﺘﻤﺜﻞ ﰲ ﺗﺴﻬﻴﻞ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺸﺎﺋﻜﺔ‪ ،‬ﻭﺍﺧﺘﺼﺎﺭ ﺍﻟﻮﻗﺖ‪ ،‬ﻭﺗﻘﻠﻴﻞ ﺍﻟﻴﺪ ﺍﻟﻌﺎﻣﻠﺔ‪.‬‬ ‫ﻛﻤﺎ ﻛﺎﻥ ﳍﺎ ﺗﺄﺛﲑ ﻛﺒﲑ ﻋﻠﻰ ﺑﻴﻮﺗﻨﺎ ﻋﻨﺪﻣﺎ ﺳﺎﻋﺪﺕ ﺍﻷﻡ ﻋﻠﻰ ﺍﻟﺘﻨﻈﻴﻒ ﻭﺍﻟﺘﺮﺗﻴﺐ‪ ...‬ﻭﻛﻞ ﻫﺬﺍ‬ ‫ﻛﺎﻥ ﺃﻣﺮﺍ ﳑﺘﺎﺯﺍ ﻭﻳﺘﻤﻨﺎﻩ ﺃﻱ ﻓﺮﺩ ﻣﻦ ﺃﻓﺮﺍﺩ ﺍ‪‬ﺘﻤﻊ‪.‬‬ ‫ﰲ ﻇﻞ ﻫﺬﻩ ﺍﻟﺘﻄﻮﺭﺍﺕ ﺍﻟﺘﻜﻨﻮﻟﻮﺟﻴﺔ ﺗﻄﻮﺭﺕ ﻭﺑﺸﻜﻞ ﻣﺬﻫﻞ ﻭﺳﺎﺋﻞ ﺍﻻﺗـﺼﺎﻻﺕ‪ ،‬ﻓﻮﺳـﺎﺋﻞ‬ ‫ﺍﻻﺗﺼﺎﻝ ﺍﳊﺪﻳﺜﺔ ﻭﺍﳌﺘﻤﺜﻠﺔ ﰲ ﺍﳍﺎﺗﻒ ﻭﺍﻟﺘﻠﻜﺲ ﻭﺍﻟﺘﻠﻐﺮﺍﻑ ﻭﺍﻟﻔﺎﻛﺲ ﻭﺍﻹﻧﺘﺮﻧﻴﺖ‪ ،‬ﻭﻫﻲ ﺁﺧـﺮ ﻣـﺎ‬ ‫ﺗﻮﺻﻞ ﺇﻟﻴﻪ ﺍﻟﻌﻘﻞ ﺍﻹﻧﺴﺎﱐ ﰲ ﳎﺎﻝ ﺍﻻﺗﺼﺎﻻﺕ‪ ،‬ﻭﻗﺪ ﺗﻈﻬﺮ ﰲ ﺍﳌﺴﺘﻘﺒﻞ ﻭﺳﺎﺋﻞ ﺃﺧﺮﻯ‪.‬‬ ‫ﻭﻫﻲ ﻭﺳﺎﺋﻞ ﺳﺎﳘﺖ ﰲ ﺗﻘﺮﻳﺐ ﺍﻟﺒﻌﻴﺪ‪ ،‬ﻓﺎﺧﺘﺼﺮﺕ ﺍﳌﺴﺎﻓﺎﺕ‪ ،‬ﻭﺳﺎﻋﺪﺕ ﰲ ﺗﻄﻮﻳﺮ ﻋﻤﻠﻴـﺎﺕ‬ ‫ﺇﺟﺮﺍﺀ ﺍﻟﻌﻘﻮﺩ ﺍﻟﱵ ﻛﺎﻧﺖ ﺑﺎﻟﻌﺎﺩﺓ ﺗﻜﻮﻥ ﰲ ﳎﻠﺲ ﻭﺍﺣﺪ‪ ،‬ﻓﺘﻐﲑﺕ ﺇﱃ ﻋﻘﻮﺩ ﲡﺮﻱ ﻋـﱪ ﺍﳌﺮﺍﺳـﻠﺔ‬ ‫ﺍﳋﻄﻴﺔ ﺍﻟﱵ ﻳﻨﻘﻠﻬﺎ ﺍﻟﱪﻳﺪ ﺍﻟﻌﺎﺩﻱ ﻭﺍﻟﻔﺎﻛﺲ ﻭﺍﻟﺘﻠﻜﺲ ﻭﺍﻟﺘﻠﻐﺮﺍﻑ ﻭﺍﻷﻧﺘﺮﻧﻴﺖ‪ ،‬ﺃﻭ ﺍﳌﺮﺍﺳﻠﺔ ﺍﻟﻜﻼﻣﻴـﺔ‬ ‫ﺍﻟﱵ ﻳﻨﻘﻠﻬﺎ ﺍﳍﺎﺗﻒ ﺃﻭ ﺍﻷﻧﺘﺮﻧﻴﺖ ﰲ ﺑﺮﻳﺪﻩ ﺍﻻﻟﻜﺘﺮﻭﱐ ﺃﻭ ﻏﺮﻑ ﺩﺭﺩﺷﺘﻪ‪ .‬ﻓﺎﻧﺘﺸﺮ ﻣﺎ ﻳﻌـﺮﻑ ﺑــ‬ ‫"ﺍﻟﻌﻘﻮﺩ ﺍﻟﺘﺠﺎﺭﻳﺔ ﺍﻻﻟﻜﺘﺮﻭﻧﻴﺔ"‪ " ،‬ﺍﻟﺰﻭﺍﺝ ﺍﻻﻟﻜﺘﺮﻭﱐ"‪ ،‬ﻭﻏﲑﻫﺎ‪.‬‬ ‫ﻭﱂ ﻳﺘﻮﻗﻒ ﺍﻷﻣﺮ ﻋﻨﺪ ﻫﺬﺍ ﺍﻷﻣﺮ ﻓﻘﻂ ﺑﻞ ﺗﻌﺪﺍﻩ ﺇﱃ ﺇﺟﺮﺍﺀ ﻓﺴﺦ ﺍﻟﻌﻘﻮﺩ ﻋﱪ ﺍﻟﻮﺳﺎﺋﻞ ﻧﻔـﺴﻬﺎ‪،‬‬ ‫ﻓﻴ‪‬ﻔﺴﺦ ﻋﻘﺪ ﺃﻭ ﺯﻭﺍﺝ ﻣﺎ ﲟﻜﺎﳌﺔ ﻫﺎﺗﻔﻴﺔ ﺃﻭ ﺑﺮﺳﺎﻟﺔ ﻣﺒﻌﻮﺛﺔ ﻋﱪ ﺑﺮﻳﺪ ﺍﻟﻜﺘﺮﻭﱐ ﺃﻭ ﻫﺎﺗﻒ ﺟـﻮﺍﻝ ﺃﻭ‬ ‫ﺭﺳﺎﻟﺔ ﺑﺎﻟﱪﻳﺪ ﺍﻟﻌﺎﺩﻱ ﺃﻭ ﺍﳉﻮﻱ ﺃﻭ ﺍﻟﱪﻳﺪ ﺍﳌﺴﺠﻞ ﻻ ﻳﻬﻢ‪ ،‬ﻓﺎﳌﻬﻢ ﺃﻥ ﺍﻟﻔﺴﺦ ﻗﺪ ﰎ‪ ،‬ﻭﺍﻟﻄﻼﻕ ﻭﻗﻊ‪،‬‬ ‫ﻭﻟﻜﻦ ﻫﻞ ﻭﻗﻊ ﺷﺮﻋﺎ ﻛﻤﺎ ﻭﺍﻗﻊ ﻭﺍﻗﻌﺎ؟ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﻫﻮ ﺍﻟﺬﻱ ﺳﻴﺪﻭﺭ ﻋﻠﻴﻪ ﺍﻟﺒﺤﺚ ﰲ ﻫﺬﻩ ﺍﻟﻮﺭﻗـﺔ‬ ‫ﺍﻟﻨﻘﺎﺷﻴﺔ ﺑﺈﺫﻧﻪ ﺗﻌﺎﱃ‪.‬‬ ‫ﺗﺄﺛﲑ ﺍﻟﺘﻜﻨﻮﻟﻮﺟﻴﺎ ﰲ ﺍﻟﻨﻈﺮ ﺍﻟﻔﻘﻬﻲ‪:‬‬ ‫ﰲ ﺍﻟﻨﻈﺮ ﺍﻟﻔﻘﻬﻲ ﻻﺑﺪ ﻣﻦ ﺍﻟﺒﺤﺚ ﰲ ﺍﳌﺴﺎﺋﻞ ﺍﳌﺴﺘﺠﺪﺓ ﻭﺍﻟﻮﺳﺎﺋﻞ ﺍﺳﺘﺨﺪﺍﻣﺎ ﻭﺍﺳﺘﻜﺸﺎﻓﺎ ﻣـﻦ‬ ‫ﺍﻟﻮﺍﻗﻊ ﺍﻟﺬﻱ ﻳﻌﻴﺸﻪ ﺍﳌﻜﻠﻒ ﰲ ﳏﺎﻭﻟﺔ ﻣﻨﻪ ﻟﺘﺤﻘﻴﻖ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺎﺭﻉ ﺍﺑﺘﺪﺍﺀ ﻭﻣﻘﺎﺻﺪﻩ ﺗﺒﻌﺎ‪ .‬ﻭﻷﻥ ﻫﺬﻩ‬ ‫ﺍﻟﻮﺳﺎﺋﻞ ﻧﺘﺠﺖ ﺑﻔﻌﻞ ﺗﻜﺎﺛﻒ ﻋﻮﺍﻣﻞ ﻣﺘﻌﺪﺩﺓ ﰲ ﺍﻟﻮﺍﻗﻊ ﺍﳌﻌﻴﺶ ﻟﻠﻤﻜﻠﻒ‪ ،‬ﻓﺈﻥ ﻧﻈﺮ ﺍﻟﻔﻘﻴـﻪ ﻓﻴﻬـﺎ‬ ‫ﻹﻋﻄﺎﺀ ﺣﻜﻢ ﺷﺮﻋﻲ ﻳﻌﺘﻤﺪ ﺑﺎﻷﺳﺎﺱ ﻋﻠﻰ ﻓﻬﻢ ﺍﻟﻌﻮﺍﻣﻞ ﻭﺍﻟﻈﺮﻭﻑ ﺍﻟﺪﺍﻋﻴﺔ ﻟﻨﺸﻮﺀ ﻭﻇﻬﻮﺭ ﻫﺬﻩ‬ ‫ﺍﻟﻮﺳﺎﺋﻞ؛ ﻓﻮﺍﻗﻊ ﺣﻴﺎﺓ ﺍﻟﻨﺎﺱ ﳜﺘﻠﻒ ﻣﻦ ﺣﲔ ﺇﱃ ﺁﺧﺮ ﺑﺘﻌﻘﺪ ﻣﻈﺎﻫﺮ ﺍﳊﻴﺎﺓ ﳑﺎ ﻳﺆﺩﻱ ﰲ ﺍﳌﻘﺎﺑـﻞ ﺇﱃ‬

‫ﻓﺮﻳﺪﺓ ﺯﻭﺯﻭ ‪269 -‬‬

‫ﺗﻌﺪﺩ ﺍﻟﻌﻮﺍﻣﻞ ﺍﳌﻜﻮﻧﺔ ﻟﻪ؛ ﻭﻟﻴﺴﻬﻞ ﻋﻠﻰ ﺍ‪‬ﺘﻬﺪ ﺍﻟﻨﻈﺮ ﰲ ﺃﺣﻜﺎﻣﻬﺎ ﻻ ﺑﺪ ﻟﻪ ﻣﻦ ﺍﻹﳌﺎﻡ ﺑﻌﻨﺎﺻﺮ ﺛﻼﺛﺔ؛‬ ‫ﻣﻌﺮﻓﺔ ﺍﻟﻮﺍﻗﻌﺔ ﺍﺑﺘﺪﺍﺀً‪ ،‬ﻭﲢﻠﻴﻞ ﺍﻟﻌﻮﺍﻣﻞ ﺍﳌﻜﻮﻧﺔ ﳍﺎ‪ ،‬ﰒ ﺍﻋﺘﺒﺎﺭ ﺻﺤﺘﻬﺎ ﺃﻭ ﺑﻄﻼ‪‬ﺎ‪.‬‬ ‫ﻼ ﻣﺎﺫﺍ ﻧﻔﻌﻞ ﰲ ﺣﺎﻟﺔ ﺍﺧﺘﻼﻑ ﺍﻷﺩﻟﺔ ﺍﻟـﺸﺮﻋﻴﺔ‬ ‫ﻭﻗﺪ ﻳﺜﲑ ﺍﻟﺴﺆﺍﻝ ﻧﻮﻋﺎ ﻣﻦ ﺍﻟﺸﺒﻬﺔ ﺑﺄﻥ ﻳﻘﺎﻝ ﻣﺜ ﹰ‬ ‫ﻭﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻌﺎﻣﺔ ﻣﻊ ﺍﻟﻮﺍﻗﻊ ﺍﻻﻧﺴﺎﱐ ﺍﳌﻌﻴﺶ‪ ،‬ﻓﻬﻞ ﻳﺼﲑ ﺍﻟﻮﺍﻗﻊ ﺣﺎﻛﻤﺎ ﻋﻠﻰ ﺍﻟﺸﺮﻉ ﺃﻡ ﻣﺎﺫﺍ؟ ﻟﻜـﻦ‬ ‫ﺍﻷﻣﺮ ﻳﺘﻀﺢ ﻣﻦ ﺧﻼﻝ ﲢﻠﻴﻞ ﻋﻨﺎﺻﺮ ﺛﻼﺛﺔ ﺗﺘﺼﻞ ﺑﺎﻟﻮﺳﺎﺋﻞ؛ ﻫﺬﻩ ﺍﻟﻌﻨﺎﺻﺮ ﻫﻲ ﻣﻌﺮﻓﺔ ﻛﻨﻪ ﺍﻟﻮﻗـﺎﺋﻊ‪،‬‬ ‫ﻭﲢﻠﻴﻞ ﳐﺘﻠﻒ ﺍﻟﻌﻮﺍﻣﻞ ﺍﳌﻜﻮﻧﺔ ﳍﺎ‪ ،‬ﰒ ﺍﻟﻨﻈﺮ ﰲ ﻃﺒﻴﻌﺘﻬﺎ ﻣﻦ ﺣﻴﺚ ﺻﺤﺔ ﺍﻋﺘﺒﺎﺭﻫﺎ ﻣﻦ ﻋﺪﻣﻪ‪.‬‬ ‫ﻭﺑﻌﺒﺎﺭﺓ ﺃﺧﺮﻯ ﻓﺈﻥ ﺍﻻﺟﺘﻬﺎﺩ ﰲ ﻣﻌﺮﻓﺔ ﺍﻟﻮﺳﻴﻠﺔ ﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﻳﺘﺠﻪ ﺇﱃ "ﺍﻟﻌﻠﻢ ﺑﺎﳌﻮﺿﻮﻉ ﻋﻠـﻰ‬ ‫‪448‬‬ ‫ﻣﺎ ﻫﻮ ﻋﻠﻴﻪ" ‪ ،‬ﺃﻱ ﺑﺘﺤﻘﻴﻖ ﺍﳌﻨﺎﻁ‪ ،‬ﻭﻫﺬﺍ ﻟﻪ ﺁﻟﻴﺎﺗﻪ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻟﻮﻗﺎﺋﻊ ﻭﺍﻟﻈـﻮﺍﻫﺮ ﺍﻻﺟﺘﻤﺎﻋﻴـﺔ‬ ‫ﺍﳌﺨﺘﻠﻔﺔ ﺑﺎﻋﺘﺒﺎﺭ ﺃﻥ ﻧﻈﺮ ﺍﻟﻔﻘﻴﻪ ﻣﺘﺠﻪ ﺇﱃ ﺍﻟﻔﻌﻞ ﺍﻹﻧﺴﺎﱐ ﺃﺳﺎﺳﺎ ﻭﻣﺎ ﻳﺘﺼﻞ ﺑﻪ‪.‬‬ ‫ﻭﻗﺪ ﺗﻄﻮﺭﺕ ﺍﻟﻌﻠﻮﻡ ﻣﻊ ﺍ‪‬ﺘﻤﻊ ﺍﳌﻌﺎﺻﺮ‪ ،‬ﻭﺻﺎﺭﺕ ﻟﺘﺤﻘﻴﻖ ﺍﳌﻨﺎﻁ ﻃﺮﻕ ﻭﻋﻠﻮﻡ ﻭﻣﻨﺎﻫﺞ ﳐﺘﻠﻔـﺔ‬ ‫‪449‬‬ ‫ﻳﻨﺒﻐﻲ ﻣﺮﺍﻋﺎ‪‬ﺎ‪" ،‬ﻣﻦ ﺍﻟﻮﺟﻪ ﺍﻟﺬﻱ ﻳﺘﻌﻠﻖ ‪‬ﺎ ﺍﳊﻜﻢ ﻻ ﻣﻦ ﻏﲑﻩ" ‪ ،‬ﺣﱴ ﻻ ﻳﺼﲑ ﺍﻟﻔﻘﻴﻪ ﺑﺎﺣﺜﺎ ﰲ‬ ‫ﻫﺬﻩ ﺍﻟﻌﻠﻮﻡ ﳑﺎ ﻫﻮ ﺧﺎﺭﺝ ﻋﻦ ﺍﺧﺘﺼﺎﺻﻪ‪.‬‬ ‫ﻭﳌﺰﻳﺪ ﻣﻦ ﺍﻟﺘﻔﺼﻴﻞ ﰲ ﺍﻷﻭﺟﻪ ﺍﻟﺜﻼﺛﺔ ﺍﳌﻄﻠﻮﺑﺔ ﻟﻠﻔﻘﻴﻪ ﺣﱴ ﻳﺴﻬﻞ ﻋﻠﻴﻪ ﺍﻟﻨﻈﺮ ﰲ ﺃﺣﻜﺎﻡ ﺍﻟﻮﺍﻗﻌﺔ‪،‬‬ ‫ﻓﺈ‪‬ﺎ ﻛﻤﺎ ﻳﻠﻲ‪:‬‬ ‫ﺃﻭ ﹰﻻ‪ :‬ﻣﻌﺮﻓﺔ ﺍﻟﻮﺍﻗﻌﺔ ﺍﺑﺘﺪﺍﺀ‪.‬‬ ‫ﺫﻟﻚ ﺃﻥ ﺍﻟﻮﻗﺎﺋﻊ ﰲ ﺍﻟﻮﺍﻗﻊ ﺍﳌﻌﺎﺻﺮ ﻟـﻢ ﺗﻌﺪ ﳎﺮﺩ ﺃﻗﻀﻴﺔ ﺑﺴﻴﻄﺔ‪ ،‬ﺑـﻞ ﺗﻌﻘـﺪﺕ ﻭﺗـﺸﺎﺑﻜﺖ‬ ‫ﻋﻮﺍﻣﻠﻬﺎ‪ ،‬ﻭﺗﻌﺪﺩﺕ ﻣﻈﺎﻫﺮﻫﺎ‪ ،‬ﺑﻔﻌﻞ ﺗﻌﻘﺪ ﺍ‪‬ﺘﻤﻊ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﳕﻮﻩ‪ ،‬ﻭﺗﺸﺎﺑﻚ ﺍﻟﻌﻼﺋﻖ ﻓﻴﻪ ﺑﲔ ﺍﻷﻓﺮﺍﺩ‬ ‫ﻭﺍ‪‬ﻤﻮﻋﺎﺕ ﻭﺍﳌﺆﺳﺴﺎﺕ‪ ،‬ﻭﺻﺎﺭﺕ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﱵ ﲢﺘﺎﺝ ﺇﱃ ﻧﻈﺮ ﺍﻟﻔﻘﻴﻪ ﺫﺍﺕ ﺃﺑﻌﺎﺩ ﳐﺘﻠﻔـﺔ‪ ،‬ﻭﺫﺍﺕ‬ ‫ﻃﺒﻴﻌﺔ ﻣﻌﻘﺪﺓ‪ ،‬ﻻﺑﺪ ﺃﻥ ﻳﺴﺘﻌﲔ ﺍ‪‬ﺘﻬﺪ ﲟﺨﺘﻠﻒ ﺍﳌﻨﺎﻫﺞ ﺣﱴ ﻳﺘﻌﺮﻑ ﻋﻠﻴﻬﺎ‪ ،‬ﻭ"ﻫـﺬﺍ ﻣـﻦ ﺻـﻤﻴﻢ‬ ‫‪450‬‬ ‫ﻋﻤﻠﻴﺎﺕ ﺍﻟﺒﺤﺚ ﺍﻻﺟﺘﻤﺎﻋﻲ ﺍﻟﱵ ﻳﺘﻢ ﺍﻟﺘﻮﺻﻞ ﺇﻟﻴﻬﺎ ﲟﻨﺎﻫﺞ ﻋﻠﻢ ﺍﻻﺟﺘﻤﺎﻉ" ‪ ،‬ﻛﻤـﺎ ﺃﻥ ﺍﻟﻌﻠـﻢ‬ ‫ﺑﺎﻟﻮﺍﻗﻊ ﺍﻹﻧﺴﺎﱐ "ﻳﺴﺘﻠﺰﻡ ﺍﺳﺘﺨﺪﺍﻡ ﲨﻠﺔ ﻣﻦ ﻭﺳﺎﺋﻞ ﺍﳌﻌﺮﻓﺔ ﺍﻟﱵ ﺗﻜﺸﻒ ﻋﻦ ﺍﳉﻮﺍﻧﺐ ﺍﳌﺨﺘﻠﻔﺔ ﻟـﻪ‬ ‫‪451‬‬ ‫ﻣﺜﻞ ﻋﻠﻮﻡ ﺍﻟﻨﻔﺲ ﻭﺍﻻﺟﺘﻤﺎﻉ ﻭﺍﻹﺣﺼﺎﺀ ﻭﺍﻻﻗﺘﺼﺎﺩ ﻭﻏﲑﻫﺎ" ‪.‬‬ ‫ﻓﺎﻟﻮﻗﺎﺋﻊ‪ ،‬ﺑﺎﻋﺘﺒﺎﺭ ﺃﻥ ﻣﻌﻈﻤﻬﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻷﻓﻌﺎﻝ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﻟﱵ ﻳﺮﺍﺩ ﺗﱰﻳﻞ ﺍﻷﺣﻜﺎﻡ ﻋﻠﻴﻬﺎ ﻭﺗﻮﺟﻴﻬﻬﺎ‬ ‫ﲝﺴﺒﻬﺎ‪ ،‬ﻫﺬﻩ ﺍﻷﻓﻌﺎﻝ ﺍﻟﻮﺍﻗﻌﺔ ﰲ ﳐﺘﻠﻒ ﻣﻨﺎﺣﻲ ﺍﻟﺘﺼﺮﻓﺎﺕ ﺍﻟﻔﺮﺩﻳﺔ ﻭﺍﳉﻤﺎﻋﻴﺔ ﻻ ﳝﻜـﻦ ﺗﻨــﺰﻳﻞ‬ ‫ﺍﻷﺣﻜﺎﻡ ﻋﻠﻴﻬﺎ ﻭﺗﻮﺟﻴﻬﻬﺎ ﻭﻓﻖ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺎﺭﻉ ﺍﳊﻜﻴﻢ ﺇﻻ ﺑﻌﺪ ﺣﺼﻮﻝ ﺍﻟﻌﻠﻢ ‪‬ﺎ‪ ،‬ﻋﻠﻤـﺎ ﻳـﺸﻤﻞ‬ ‫‪452‬‬ ‫ﳐﺘﻠﻒ ﺃﺣﻮﺍﳍﺎ ﻭﺃﻭﺿﺎﻋﻬﺎ ‪.‬‬ ‫‪ - 448‬ﺍﳌﻮﺍﻓﻘﺎﺕ‪ ،‬ﺍﻟﺸﺎﻃﱯ‪ ،‬ﺝ‪ /4‬ﺹ‪.165‬‬ ‫‪ - 449‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪ ،‬ﺝ‪ /4‬ﺹ‪.167‬‬ ‫‪ -450‬ﺳﻴﻤﻨﺎﺭ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﺹ‪.15‬‬ ‫‪ -451‬ﺧﻼﻓﺔ ﺍﻻﻧﺴﺎﻥ ﺑﲔ ﺍﻟﻮﺣﻲ ﻭﺍﻟﻌﻘﻞ‪ ،‬ﺹ‪.121‬‬ ‫‪ - 452‬ﺧﻼﻓﺔ ﺍﻻﻧﺴﺎﻥ‪ ،‬ﺹ‪.120‬‬

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‫‪ISoIT‬‬

‫ﻭﻛﻤﺎ ﺳﺒﻖ ﺍﻟﻘﻮﻝ ﻓﺈﻥ ﺩﺭﺍﺳﺔ ﺍﻟﻮﺍﻗﻊ ﺍﻹﻧﺴﺎﱐ ﲢﺘﺎﺝ ﺇﱃ ﺍﻟﻌﺎﺭﻓﲔ ﺑﺘﺨﺼﺼﺎﺕ ﳐﺘﻠﻔﺔ ﻟـﻀﺒﻂ‬ ‫ﺍﻟﻮﺍﻗﻌﺔ ﺍﳌﺮﺍﺩ ﺗﱰﻳﻞ ﺍﳊﻜﻢ ﻓﻴﻬﺎ‪ ،‬ﺫﻟﻚ ﺃﻥ ﺩﺭﺍﺳﺔ ﺍﻟﻮﺍﻗﻊ ﺍﻹﻧﺴﺎﱐ ﻣﻦ ﺃﻋﻘﺪ ﺍﻟﺪﺭﺍﺳﺎﺕ ﻭﺃﻋـﺴﺮﻫﺎ‪،‬‬ ‫‪453‬‬ ‫ﻟﻄﺒﻴﻌﺔ ﺫﻟﻚ ﺍﻟﻮﺍﻗﻊ ﻭﺗﺪﺍﺧﻞ ﻣﻌﻄﻴﺎﺗﻪ ﻭﺧﻴﻮﻃﻪ ﻭﻇﻮﺍﻫﺮﻩ‪ ،‬ﻭﺗﺴﺎﺭﻉ ﺃﺣﺪﺍﺛﻪ ﻭﻗﻀﺎﻳﺎﻩ ﻭﻧﻮﺍﺯﻟـﻪ ‪،‬‬ ‫ﻟﺬﻟﻚ ﻓﺈﻥ ﻓﻬﻤﻪ ﻳﻌﺪ ﺃﻣﺮﹰﺍ ﻣﻬﻤﺎ ﺟﺪ‪‬ﺍ ﰲ ﺍﺧﺘﻴﺎﺭ ﺍﻟﻮﺳﻴﻠﺔ ﺍﳌﻨﺎﺳﺒﺔ‪.‬‬ ‫ﻭﺇﺫﺍ ﺃﺭﺩﻧﺎ ﻣﻌﺮﻓﺔ ﻣﻜﻮﻧﺎﺕ ﻫﺬﻩ ﺍﻟﻈﻮﺍﻫﺮ ﺍﳌﻌﻘﺪﺓ؛ ﻻ ﺑﺪ ﻟﻨﺎ ﻣﻦ ﻣﻼﺣﻈﺔ ﺍﻟﻮﺍﻗﻊ ﺍﻹﻧﺴﺎﱐ ﺍﳌﻌﻴﺶ‬ ‫ﺍﻟﺬﻱ ﻳﺘﻜﻮﻥ ﺣﺴﺐ ﺑﻌﺾ ﺍﻟﺒﺎﺣﺜﲔ ﻣﻦ ﲬﺴﺔ ﺃﺻﻨﺎﻑ )ﺃﻧﻮﺍﻉ(‪ ،‬ﻫﻲ‪:‬‬ ‫ﺍﻟﻮﺍﻗﻊ ﺍﻟﻔﻄﺮﻱ‪ :‬ﺫﻟﻚ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﻣﻔﻄﻮﺭ ﻋﻠﻰ ﻧﻈﺎﻡ ﻣﻌﲔ ﰲ ﺃﺻﻞ ﺟﺒﻠﺘﻪ‪.‬‬ ‫ﺍﻟﻮﺍﻗﻊ ﺍﻟﺘﺎﺭﳜﻲ‪ :‬ﺑﺎﻋﺘﺒﺎﺭ ﺍﻹﻧﺴﺎﻥ ﻛﺎﺋﻦ ﺗﺎﺭﳜﻲ‪ ،‬ﳝﺘﺺ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻟﻘﻴﻢ ﻭﺍﳌﻔـﺎﻫﻴﻢ ﻭﺍﻟﻌـﺎﺩﺍﺕ‬ ‫ﻭﺍﻟﺘﻘﺎﻟﻴﺪ ‪ ،‬ﻭﻳﺘﻤﺜﻠﻬﺎ ﰲ ﺣﻴﺎﺗﻪ‪.‬‬ ‫ﺍﻟﻮﺍﻗﻊ ﺍﻟﻨﻔﺴﻲ‪ :‬ﻟﻸﻓﺮﺍﺩ ﻭﺍ‪‬ﺘﻤﻊ‪ ،‬ﻋﻞ ﺍﻋﺘﺒﺎﺭ ﺃﻥ ﻟﻠﻔﺮﺩ ﺳـﻴﻜﻮﻟﻮﺟﻴﺘﻪ ﺍﳋﺎﺻـﺔ‪ ،‬ﻭﻟﻠﻤﺠﺘﻤـﻊ‬ ‫ﺳﻴﻜﻮﻟﻮﺟﻴﺘﻪ ﺍﳌﺘﻤﻴﺰﺓ ﻛﺬﻟﻚ‪.‬‬ ‫ﺍﻟﻮﺍﻗﻊ ﺍﻻﺟﺘﻤﺎﻋﻲ‪ :‬ﲟﺎ ﻓﻴﻪ ﺍﳌﺴﺄﻟﺔ ﺍﳌﻌﺎﺷﻴﺔ‪ ،‬ﻭﻣﻨﻈﻮﻣﺔ ﺍﻟﻌﺎﺩﺍﺕ ﻭﺍﻟﺘﻘﺎﻟﻴﺪ ﺍﻟﱵ ﲢﻜﻢ ﺍﻟﻌﻼﻗـﺎﺕ‬ ‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺩﺍﺧﻞ ﺍ‪‬ﺘﻤﻊ ﻭﺗﻮﺟﻬﻬﺎ‪.‬‬ ‫ﻭﺍﻗﻊ ﺍﳌﺮﺣﻠﺔ ﻭﺍﻟﻌﺼﺮ‪ :‬ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭ ﺃﻥ ﺍﻟﻮﺿﻊ ﺍﶈﻠﻲ ﻭﺍﻟﻌﺎﳌﻲ ﺍﻟﺮﺍﻫﻨﺎﻥ ﻳﺆﺛﺮﺍﻥ ﰲ ﺗﺸﻜﻴﻞ ﻣﻌﺎﺩﻟﺔ‬ ‫‪454‬‬ ‫ﺍﻟﻮﺍﻗﻊ ﺍﻹﻧﺴﺎﱐ ﺍﻟﻔﺮﺩﻱ ﻭﺍﳉﻤﺎﻋﻲ‪.‬‬ ‫ﺛﺎﻧﻴﺎ‪ :‬ﲢﻠﻴﻞ ﺍﻟﻌﻮﺍﻣﻞ ﺍﳌﻜﻮﻧﺔ ﳍﺎ‪:‬‬ ‫ﻟﺘﺤﻠﻴﻞ ﻣﺮﻛﺒﺎﺕ ﻣﻌﺎﺩﻟﺔ ﺍﻟﻮﺍﻗﻊ ﺍﻹﻧﺴﺎﱐ ﺍﳌﻌﺎﺵ ﻻﺑﺪ ﻣﻦ ﻣﻌﺮﻓﺔ ﲨﻠﺔ ﻣﻦ ﺍﻵﻟﻴﺎﺕ ﺗﺴﺘﺨﺪﻡ ﻛﻞ‬ ‫ﺁﻟﻴﺔ ﺣﺴﺐ ﺍﳌﺮﻛﺐ ﺍﻟﺬﻱ ﲣﺘﺺ ﺑﻪ‪ ،‬ﻭﻣﻦ ﻫﺬﻩ ﺍﻵﻟﻴﺎﺕ‪ :‬ﺁﻟﻴﺔ ﺍﳌﻌﻠﻮﻣﺎﺕ‪ ،‬ﻭﺁﻟﻴﺔ ﺍﻟﺘﺤﻠﻴـﻞ‪ ،‬ﻭﺁﻟﻴـﺔ‬ ‫ﺍﻟﺘﻔﺴﲑ‪.‬‬ ‫ﺛﺎﻟﺜﺎ‪ :‬ﺍﻋﺘﺒﺎﺭ ﺻﺤﺔ ﺃﻭ ﺑﻄﻼﻥ ﺍﻟﻮﺳﺎﺋﻞ ﺍﳌﺴﺘﺠﺪﺓ‪:‬‬ ‫ﺣﻜﻢ ﺷﺮﻋﻲ‬

‫ﺁﻟﻴﺎﺕ ﺍﻟﺘﻌﺎﻣﻞ‬

‫ﺍﻟﻮﺳﻴﻠﺔ ) ﺍﻟﻮﺍﻗﻌﺔ (‬ ‫ﻇﻮﺍﻫﺮ ﻣﻌﻘﺪﺓ‬ ‫ﻭﳌﻨﺎﻗﺸﺔ ﻫﺬﻩ ﺍﻟﻘﻀﻴﺔ )ﺍﻟﻄﻼﻕ ﻋﱪ ﺍﳍﺎﺗﻒ ﺍﳉﻮﺍﻝ( ﻋﻠﻰ ﺿﻮﺀ ﺍﻷﻭﺟﻪ ﺍﻟﺜﻼﺛﺔ ﺍﳌﻄﻠﻮﺑﺔ؛ ﻓﺈﻧـﻪ‬ ‫ﻻﺑﺪ ﻣﻦ ﻣﻌﺮﻓﺔ ﻛﺜﲑ ﻣﻦ ﺍﳌﺴﺎﺋﻞ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺎﳌﻮﺿﻮﻉ‪ ،‬ﻭﺍﻟﱵ ﻳﺴﻬﻞ ﻣﻦ ﺧﻼﳍﺎ ﺍﻟﺘﻔـﺼﻴﻞ ﰲ ﺍﳌـﺴﺄﻟﺔ‬ ‫‪ - 453‬ﺍﻻﺟﺘﻬﺎﺩ ﺍﳌﻘﺎﺻﺪﻱ ﺣﺠﻴﺘﻪ ﻭﺿﻮﺍﺑﻄﻪ ﻭﳎﺎﻻﺗﻪ‪ ،‬ﺝ‪ /2‬ﺹ‪.65‬‬ ‫‪ -454‬ﺍﻷﺑﻌﺎﺩ ﺍﳌﻨﻬﺠﻴﺔ ﻹﺷﻜﺎﻟﻴﺔ ﺍﻟﺘﻐﻴﲑ ﺍﳊﻀﺎﺭﻱ ﻭﺿﺮﻭﺭﺓ ﺍﳌﻨﻬﺞ‪ ،‬ﺹ‪.40-38‬‬

‫ﻓﺮﻳﺪﺓ ﺯﻭﺯﻭ ‪271 -‬‬

‫ﻭﻣﻌﺮﻓﺔ ﺣﻜﻤﻬﺎ ﺍﻟﺸﺮﻋﻲ؛ ﻭﻣﻦ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ﻣﺎﻳﻠﻲ‪ :‬ﺍﳊﺪﻳﺚ ﻋﻦ ﺻﻴﻐﺘﻪ ﻭﻧﻮﻋﻪ‪ ،‬ﻭﻫﻞ ﳛﺘـﺎﺝ ﺇﱃ‬ ‫ﳎﻠﺲ ﻭﺍﺣﺪ‪ ،‬ﻭﻫﻞ ﳛﺘﺎﺝ ﺇﱃ ﺇﺷﻬﺎﺩ‪ ،‬ﻭﺗﻮﺛﻴﻖ ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﳌﺴﺎﺋﻞ‪.‬‬ ‫ﻫﺬﺍ ﺍﻟﻄﻼﻕ ﻭﻣﺜﻠﻪ ﺍﻟﻄﻼﻕ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﱪﻳﺪ ﺍﻹﻟﻜﺘﺮﻭﻥ ‪ ،‬ﳛﺘﺎﺝ ﻟﻨﻈﺮ ﻓﻘﻴﻪ ﻭﻓﺘـﻮﻯ ﳎﺘﻬـﺪ‬ ‫ﻟﻨﻌﺮﻑ ﻣﺪﻯ ﺷﺮﻋﻴﺘﻪ ﻭﺻﻮﺍﺑﻪ ﰲ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﺣﱴ ﳝﻜﻦ ﺍﻟﻘﻮﻝ ﺃﻧﻪ ﻃﻼﻕ ﺻﺤﻴﺢ ﻣﺜﻠـﻪ ﻣﺜـﻞ‬ ‫ﺍﻟﻄﻼﻕ ﺍﻟﺼﺮﻳﺢ ﻋﻦ ﻃﺮﻳﻖ ﺗﻠﻔﻆ ﺍﻟﺰﻭﺝ ﺑﻠﻔﻆ ﺍﻟﻄﻼﻕ ﺍﻟﺼﺮﻳﺢ ﺃﻭ ﻛﺘﺎﺑﺘﻪ ﳍﺎ‪.‬‬ ‫ﻭﻟﻠﻨﻈﺮ ﰲ ﻫﺬﻩ ﺍﻟﺸﺮﻋﻴﺔ ﻧﺒﺤﺚ ﺃﻫﻢ ﻣﺴﺄﻟﺔ ﻣﺘﻌﻠﻘﺔ ‪‬ﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ‪ ،‬ﻭﻫﻲ‪) :‬ﻭﺳﻴﻠﺔ ﺍﻟﻄﻼﻕ(؛ ﻓﺈﻥ‬ ‫ﻛﺎﻥ ﺍﻟﻔﻘﻬﺎﺀ ﻗﺪﳝﺎ ﻧﺎﻗﺸﻮﺍ ﻣﺴﺄﻟﺔ ﺍﻟﻠﻔﻆ ﺍﻟﺼﺮﻳﺢ ﻭﺍﻟﻜﻨﺎﻳﺔ ﻭﺇﺷﺎﺭﺓ ﺍﻷﺧﺮﺱ‪ ،‬ﻓﺈﻥ ﺍﳌﺘﺄﺧﺮﻳﻦ ﲝﺜـﻮﺍ ﰲ‬ ‫ﺍﻟﻮﺳﺎﺋﻞ ﺍﳊﺪﻳﺜﺔ ﻣﺜﻞ ﺍﻟﻜﺘﺎﺑﺔ ﻭﺍﻟﺮﺳﺎﻟﺔ ﻭﺍﳍﺎﺗﻒ‪ ،‬ﻭﺇﻧﻨﺎ ﺍﻵﻥ ﻧﻨﺎﻗﺶ ﻣﺴﺄﻟﺔ ﺍﻟﱪﻳﺪ ﺍﻹﻟﻜﺘﺮﻭﱐ ﻭﺭﺳﺎﻟﺔ‬ ‫ﺍﳍﺎﺗﻒ ﺍﳉﻮﺍﻝ‪.‬‬ ‫ﺗﻌﺮﻳﻒ ﺍﻟﻄﻼﻕ‪:‬‬ ‫‪455‬‬ ‫ﻗﺎﻝ ﺍﻟﻘﺮﻃﱯ‪ ":‬ﺍﻟﻄﻼﻕ ﻫﻮ ﺣﻞ ﺍﻟﻌﺼﻤﺔ ﺍﳌﻨﻌﻘﺪﺓ ﺑﲔ ﺍﻷﺯﻭﺍﺝ ﺑﺄﻟﻔﺎﻅ ﳐﺼﻮﺻﺔ" ‪.‬‬ ‫ﺇﺫﺍ ﺃﺭﺩﻧﺎ ﺷﺮﺡ ﺍﻟﺘﻌﺮﻳﻒ‪ :‬ﻓﺈﻥ ﺃﻭﻝ ﺃﻣﺮ ﻳﺘﺒﺎﺩﺭ ﻟﻠﺬﻫﻦ ﺃﻥ ﺍﻟﻄﻼﻕ ﻟﻴﺲ ﻋﻘﺪﺍ ﻭﺇﳕﺎ ﻫـﻮ ﻓـﺴﺦ‬ ‫ﺍﻟﻌﻘﺪ‪ ،‬ﻭﻣﻌﲎ ﻫﺬﺍ ﺃﻧﻪ ﻻ ﳛﺘﺎﺝ ﺇﱃ ﳎﻠﺲ ﻳﻮﺟﺪ ﻓﻴﻪ ﻃﺮﰲ ﺍﻟﻌﻘﺪ ﺃﻱ ﺍﳌﺘﻌﺎﻗﺪﻳﻦ ‪ ،‬ﻭﻣﻌﲎ ﻫﺬﺍ ﺃ‪‬ﻤﺎ ﻻ‬ ‫ﻳ‪‬ﺤﺘﺎﺝ ﻓﻴﻪ ﺇﱃ ﻭﺟﻮﺩﳘﺎ ﰲ ﳎﻠﺲ ﻭﺍﺣﺪ ﻋﻨﺪ ﺣﺪﻭﺙ ﺍﻟﻔﺴﺦ‪ ،‬ﻭﻟﻜﻦ ﺍﳌﻘﺼﻮﺩ ﺃﻥ ﻳﺼﻞ ﺍﻟﻔﺴﺦ ﺇﱃ‬ ‫ﺍﻟﻄﺮﻑ ﺍﻟﺜﺎﱐ‪.‬‬ ‫ﻭﻃﺮﻳﻘﺔ ﺍﻟﻮﺻﻮﻝ ﻛﻤﺎ ﲢﺪﺩﺕ ﰲ ﺍﻟﺘﻌﺮﻳﻒ " ﺑﺄﻟﻔﺎﻅ ﳐﺼﻮﺻﺔ"‪ ،‬ﻓﻬﻞ ﻻ ﻳﻘﻊ ﺍﻟﻄﻼﻕ ﺑﻐﲑ ﻫﺬﻩ‬ ‫ﺍﻟﻮﺳﻴﻠﺔ؟ ﻫﺬﺍ ﻫﻮ ﺳﺆﺍﻝ ﺍﻹﺷﻜﺎﻟﻴﺔ ﻫﻨﺎ‪.‬‬ ‫ﺁﺭﺍﺀ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﻭﻗﻮﻉ ﺍﻟﻄﻼﻕ ﺑﻐﲑ ﺍﻟﻠﻔﻆ‪:‬‬ ‫ﺍﳌﺘﺄﺧﺮﻭﻥ ﻧﺎﻗﺸﻮﺍ ﻣﺴﺄﻟﺔ ﺍﻟﻄﻼﻕ ﺑﺎﻟﻜﺘﺎﺑﺔ ﺇﱃ ﺍﻟﻐﺎﺋﺐ‪ ،‬ﻛﻤﺎ ﺳﻴﺄﰐ ﺗﻔﺼﻴﻠﻪ‪ ،‬ﻭﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﻭﻗﻮﻉ‬ ‫ﺍﻟﻄﻼﻕ ﺑﺎﻟﻜﺘﺎﺑﺔ ﺍﳌﻌﻨﻮﻧﺔ ﺑﺎﺳﻢ ﺍﻟﺰﻭﺟﺔ ﻭﺍﳌﻮﺟﻬﺔ ﺇﻟﻴﻬﺎ ﺷﺨﺼﻴﺎ‪ ،‬ﻭﺣﻜﻤﻪ ﺣﻜﻢ ﺍﻟﻄﻼﻕ ﺍﻟﺼﺮﻳﺢ ﺇﺫﺍ‬ ‫ﻛﺎﻥ ﺍﻟﻠﻔﻆ ﺻﺮﳛﺎ‪.‬‬ ‫ﻭﺑﻈﻬﻮﺭ ﺻﻮﺭ ﺟﺪﻳﺪﺓ ﻟﻠﻮﺳﻴﻠﺔ ﺍﻟﱵ ﻳﻘﻊ ‪‬ﺎ ﺍﻟﻄﻼﻕ‪:‬‬ ‫ﻓﻬﻞ ﳝﻜﻦ ﺃﻥ ﻳﻘﻊ ﺍﻟﻄﻼﻕ ﺑﺎﻟﻔﻌﻞ ﺃﻭ ﺍﻟﻜﺘﺎﺑﺔ‪ ،‬ﺃﻭ ﺍﻹﺷﺎﺭﺓ ﺍﳌﻔﻬﻮﻣﺔ‪ ،‬ﺃﻭ ﺍﳌﻔﻬﻮﻡ ﻣـﻦ ﺍﻟﻘـﺮﺍﺋﻦ‬ ‫ﻭﺳﻴﺎﻕ ﺍﻟﻜﻼﻡ؟‬ ‫ﺍﻟﻮﺳﺎﺋﻞ ﺍﻟﱵ ﺗﻘﻮﻡ ﻣﻘﺎﻡ ﺍﻟﻠﻔﻆ‪:‬‬ ‫ﺍﻟﻄﻼﻕ ﺑﺎﻟﻔﻌﻞ‪ :‬ﺍﻷﺻﻞ ﺃﻥ ﺍﻟﻔﻌﻞ ﻻ ﻳﻘﻊ ﺑﻪ ﻃﻼﻕ‪ ،‬ﻛﻤﻦ ﻳﻐﻀﺐ ﻣﻦ ﺯﻭﺟﺘﻪ ﻭﻳﺄﺧـﺬﻫﺎ ﺇﱃ‬ ‫‪456‬‬ ‫ﺑﻴﺖ ﺃﻫﻠﻬﺎ‪ ،‬ﻭﻳﺒﻌﺚ ﳍﺎ ﻣﺆﺧﺮ ﺻﺪﺍﻗﻬﺎ ﻣﺜﻼ ﺩﻭﻥ ﺃﻥ ﻳﺘﻠﻔﻆ ﺑﺎﻟﻄﻼﻕ‪ ،‬ﻻ ﻳﻌ ‪‬ﺪ ﻣﻄﻠﻘﺎ ‪.‬‬ ‫ﺍﻟﻄﻼﻕ ﺑﺎﻹﺷﺎﺭﺓ‪ :‬ﻳﻘﻊ ﺍﻟﻄﻼﻕ ﺑﺎﻹﺷﺎﺭﺓ‪ ،‬ﺇﺫﺍ ﺍﻧﻀﻢ ﻟﻺﺷﺎﺭﺓ ﻣﻦ ﺍﻟﻘﺮﺍﺋﻦ ﻣﺎ ﻳﺆﻛﺪ ﻋﻠﻰ ﺩﻻﻟﺘﻬﺎ‬ ‫ﻋﻠﻰ ﺍﻟﻄﻼﻕ ﰲ ﻋﺮﻓﻪ ﺍﻟﺬﻱ ﻳﻌﻠﻤﻪ ﺍﳌﺘﺼﻠﻮﻥ ﺑﻪ‪.‬‬ ‫‪ -455‬ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻘﺮﻃﱯ‪ ،‬ﺝ‪ /3‬ﺹ‪.126‬‬ ‫‪ -456‬ﺍﻟﻔﻘﻪ ﺍﳌﻘﺎﺭﻥ ﻟﻸﺣﻮﺍﻝ ﺍﻟﺸﺨﺼﻴﺔ ‪ ،‬ﺑﺪﺭﺍﻥ ﺃﺑﻮ ﺍﻟﻌﻴﻨﲔ ﺑﺪﺭﺍﻥ‪ ،‬ﺹ‪.323‬‬

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‫ﺍﻟﻄﻼﻕ ﺑﺎﻟﻜﺘﺎﺑﺔ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻄﻼﻕ ﻳﻘﻊ ﺑﻜﻞ ﻟﻔﻆ ﻳﺪﻝ ﻋﻠﻴﻪ ﺇﺫﺍ ﻭﺿﺤﺖ ﺍﻟﺪﻻﻟﺔ‪ ،‬ﻭﺍﺳـﺘﺒﺎﻥ‬ ‫ﻗﺼﺪ ﺇﻳﻘﺎﻉ ﺍﻟﻄﻼﻕ ﻓﺈﻥ ﻣﺎ ﻳﻘﻮﻡ ﻣﻘﺎﻡ ﺍﻟﻠﻔﻆ ﺍﻟﺼﺮﻳﺢ ﺍﻟﻜﺘﺎﺑﺔ ﺍﳌﺴﺘﺒﻴﻨﺔ )ﺍﻟﱵ ﺗﺒﻘﻰ ﺻـﻮﺭ‪‬ﺎ ﺑﻌـﺪ‬ ‫‪457‬‬ ‫ﺍﻻﻧﺘﻬﺎﺀ ﻣﻨﻬﺎ( ﺇﺫﺍ ﻛﺎﻧﺖ ﺑﺮﺳﻢ ﺍﻟﺰﻭﺟﺔ )ﻋﻨﻮﺍ‪‬ﺎ( ‪.‬‬ ‫ﺍﻟﻄﻼﻕ ﺑﺎﻹﺭﺳﺎﻝ‪ :‬ﻭﻣﻌﻨﺎﻩ ﺃﻥ ﳚﻌﻞ ﺍﻟﺰﻭﺝ ﺇﻋﻼﻡ ﺯﻭﺟﺘﻪ ﺑﺜﺒﻮﺕ ﻃﻼﻗﻬﺎ ﻟﻐﲑﻩ‪ ،‬ﻭﺫﻟـﻚ ﺑـﺄﻥ‬ ‫‪458‬‬ ‫ﻳﺮﺳﻞ ﺇﻟﻴﻬﺎ ﻣﻦ ﳜﱪﻫﺎ ﺃﻧﻪ ﻃﻠﻘﻬﺎ ‪.‬‬ ‫ﺍﻹﻗﺮﺍﺭ ﺑﺎﻟﻄﻼﻕ‪ :‬ﻭﻫﻮ ﻭﺍﻗﻊ‪ ،‬ﻓﺈﺫﺍ ﻗﺎﻝ ﺍﻟﺰﻭﺝ ﻟﺸﺨﺺ ﺍﻛﺘﺐ ﻃﻼﻕ ﺍﻣﺮﺃﰐ ﻭﺍﺑﻌﺚ ﺑﻪ ﺇﻟﻴﻬـﺎ‪.‬‬ ‫‪459‬‬ ‫ﻓﺈﻥ ﺫﻟﻚ ﻳﻜﻮﻥ ﺇﻗﺮﺍﺭﺍ ﺑﺎﻟﻄﻼﻕ ﻓﺴﻮﺍﺀ ﻛﺘﺐ ﺃﻭ ﱂ ﻳﻜﺘﺐ ﻳﻘﻊ ﺍﻟﻄﻼﻕ ‪.‬‬ ‫ﺻﻮﺭ ﺍﻟﻄﻼﻕ ﺍﳊﺪﻳﺜﺔ‪:‬‬ ‫ﻟﻠﻄﻼﻕ ﺻﻮﺭ ﺣﺪﻳﺜﺔ ﰲ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﱵ ﻳﺘﻢ ‪‬ﺎ ﻭﻗﻮﻉ ﺍﻟﻄﻼﻕ ﺑﲔ ﺍﻟﺰﻭﺟﲔ‪ ،‬ﻓﺒﻌﺪ ﺃﻥ ﻛﺎﻥ ﻳـﺘﻢ‬ ‫ﻣﺸﺎﻓﻬﺔ ﻭﰲ ﺣﻀﻮﺭ ﺍﻟﺰﻭﺟﺔ ﺃﻭ ﻟﻴ‪‬ﻬﺎ ﺃﻭ ﻭﻛﻴﻠﻬﺎ‪ ،‬ﻇﻬﺮﺕ ﻟﻪ ﺻﻮﺭﺓ ﺃﺧﺮﻯ ﰲ ﺍﻟﻌﻘﻮﺩ ﺍﳌﺘﺄﺧﺮﺓ ﻭﻫـﻲ‬ ‫ﻛﺘﺎﺑﺘﻪ ﰲ ﻭﺭﻗﺔ ﻭﺇﺭﺳﺎﻟﻪ ﻋﱪ ﺍﻟﱪﻳﺪ ﺍﻟﻌﺎﺩﻱ‪ ،‬ﺃﻣﺎ ﺍﻵﻭﻧﺔ ﺍﻷﺧﲑﺓ ﻓﺈ‪‬ﺎ ﺗﺸﻬﺪ ﺻﻮﺭﺍ ﺃﺧﺮﻯ ﺍﺳـﺘﺪﻋﻰ‬ ‫ﻭﺟﻮﺩﻫﺎ ﻭﺍﺳﺘﻌﻤﺎﳍﺎ ﺍﻟﺘﻄﻮﺭ ﺍﻟﺘﻜﻨﻮﻟﻮﺟﻲ ﺍﳊﺎﺩﺙ ﰲ ﻭﺳﺎﺋﻞ ﺍﻻﺗﺼﺎﻝ‪،‬ﻓﻈﻬﺮ ﻃﻼﻕ ﺍﻟﺮﺳﺎﻟﺔ ﺍﳌﺴﺠﻠﺔ‬ ‫ﰲ ﺍﳍﺎﺗﻒ ﺍﳉﻮﺍﻝ‪ ،‬ﻭﻇﻬﺮ ﻃﻼﻕ ﺍﻟﱪﻳﺪ ﺍﻹﻟﻜﺘﺮﻭﱐ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺳﻨﻨﺎﻗﺸﻪ ﰲ ﺍﻵﰐ‪:‬‬ ‫ﺍﻟﻄﻼﻕ ﺑﺮﺳﺎﻟﺔ ﺍﳍﺎﺗﻒ ﺍﳉﻮﺍﻝ )ﻗﻀﻴﺔ ﳏﻜﻤﺔ ﻗﻮﻣﺒﺎﻙ – ﺳﻼﳒﻮﺭ ﺩﺍﺭ ﺍﻹﺣﺴﺎﻥ‪-‬ﻣﺎﻟﻴﺰﻳﺎ(‪:‬‬ ‫ﺇﺭﺳﺎﻝ ﺭﺳﺎﻟﺔ ﳐﺘﺼﺮﺓ ﺑﺎﳍﺎﺗﻒ ﺍﳉﻮﺍﻝ‪:‬‬ ‫ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻳﺸﻬﺪ ﻓﻴﻪ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﺗﺰﺍﻳﺪﺍ ﰲ ﻧﺴﺒﺔ ﺍﻟﻄﻼﻕ‪ ،‬ﺧﺎﺻﺔ ﺑﲔ ﺣﺪﻳﺜﻲ ﺍﻟﻌﻬـﺪ‬ ‫ﺑﺎﻟﺰﻭﺍﺝ‪ ،‬ﻓﺈﻧﻨﺎ ﻧﺸﻬﺪ ﺃﻳﻀﺎ ﺣﻀﻮﺭﺍ ﻗﻮﻳﺎ ﳌﻬﻤﺔ ﺟﺪﻳﺪﺓ ﻟﻠﻬﺎﺗﻒ ﺍﳉﻮﺍﻝ ﻓﻴﻤﺎ ﳜﺺ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ؛ ﺇﺫ‬ ‫ﺃﺻﺒﺢ ﺃﺣﺪ ﺍﻟﻮﺳﺎﺋﻞ ﺍﻟﱵ ﻳﺘﻢ ‪‬ﺎ ﺍﻟﻄﻼﻕ‪ ،‬ﻓﺎﻟﺮﺟﻞ ﻻ ﳚﺪ ﻋﻨﺎﺀ ﰲ ﻛﺘﺎﺑﺔ ﻛﻠﻤﺎﺕ ﺍﻟﻄﻼﻕ ﻟﺰﻭﺟﺘـﻪ‬ ‫ﺑﺪﻝ ﳐﺎﻃﺒﺘﻬﺎ ﺑﺬﻟﻚ‪.‬‬ ‫ﻭﺇﺫ ﺗﺒﺪﻭ ﺃﻥ ﻭﺳﻴﻠﺔ ﺍﳍﺎﺗﻒ ﺍﳉﻮﺍﻝ ﺗﺸﺒﻪ ﺇﱃ ﺣﺪ ﻛﺒﲑ ﺍﻟﻮﺳﺎﺋﻞ ﺍﻷﺧﺮﻯ ﺍﳌﺘﺄﺧﺮﺓ ﻣﺜﻞ ﺍﻟﺮﺳﺎﻟﺔ‪،‬‬ ‫ﺇﻻ ﺃ‪‬ﺎ ﲣﺘﻠﻒ ﻋﻨﻬﺎ ﰲ ﻃﺮﻳﻘﺔ ﻭﻫﻴﺌﺔ ﻣﺒﺎﺷﺮﺓ ﺍﻟﻄﻼﻕ‪ ،‬ﻭﻛﻴﻔﻴﺔ ﻭﺻﻮﻟﻪ ﻟﻠﺰﻭﺟﺔ‪ ،‬ﻓﻬﻮ ﻃﺮﻳﻘﺔ ﻏﺮﻳﺒﺔ ﺃﻭ‬ ‫ﺑﺎﻷﺣﺮﻯ ﺳﺎﺧﺮﺓ ﰲ ﺇﻳﻘﺎﻉ ﺍﻟﻄﻼﻕ‪ ،‬ﻓﺈﻧﻪ ﻧﻮﻉ ﻣﻦ ﺃﻧﻮﺍﻉ ﺇﻫﺎﻧﺔ ﻣﺸﺎﻋﺮ ﺍﻟﺰﻭﺟﺔ )ﻣﻬﻤـﺎ ﻛﺎﻧـﺖ‬ ‫ﺍﳌﺸﺎﻛﻞ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﻣﻄﻠﻘﻬﺎ(‪ ،‬ﻭﻣﻨﻪ ﺍﻻﺳﺘﻬﺰﺍﺀ ﺑﺘﻌﺎﻟﻴﻢ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﺍﻟﺬﻱ ﺃﺑﺎﺡ ﺍﻟﻄﻼﻕ ﻭﻟﻜﻨﻪ )ﺃﺑﻐﺾ‬ ‫ﺍﳊﻼﻝ ﺇﱃ ﺍﷲ(‪.‬‬ ‫ﺃﱂ ﻳﻘﻞ ﺍﳌﻮﱃ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ‪ ):‬ﻓﺈﻣﺴﺎﻙ ﲟﻌﺮﻭﻑ ﺃﻭ ﺗﺴﺮﻳﺢ ﺑﺈﺣﺴﺎﻥ( )ﺍﻟﺒﻘﺮﺓ‪(229:‬؟‬ ‫ﻓﺄﻳﻦ ﻳﻜﻤﻦ ﺍﻹﺣﺴﺎﻥ ﰲ ﺭﺳﺎﻟﺔ ﻣﺴﺠﻠﺔ ﺑﺎﳍﺎﺗﻒ ﺗﱰﻝ ﻛﺎﻟﺼﺎﻋﻘﺔ ﻋﻠﻰ ﺍﳌﺮﺃﺓ ؟‬ ‫ﻭﻫﻨﺎ ﺳﺆﺍﻝ ﺟﻮﻫﺮﻱ ﳛﺘﺎﺝ ﻹﺟﺎﺑﺔ ﻭﺍﻓﻴﺔ‪:‬‬ ‫‪ -457‬ﺍﻷﺣﻮﺍﻝ ﺍﻟﺸﺨﺼﻴﺔ‪ ،‬ﳏﻤﺪ ﺃﺑﻮ ﺯﻫﺮﺓ‪ ،‬ﺹ ‪294‬؛ ﺃﺣﻜﺎﻡ ﺍﻷﺳﺮﺓ ﰲ ﺍﻹﺳﻼﻡ‪ ،‬ﳏﻤـﺪ ﻣـﺼﻄﻔﻰ ﺷـﻠﱯ‪،‬‬ ‫ﺹ‪478‬؛ ﺍﳌﺎﺩﺓ‪86 :‬ﻣﻦ ﻗﺎﻧﻮﻥ ﺍﻷﺣﻮﺍﻝ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻷﺭﺩﱐ؛ ﺍﳌﺎﺩﺓ‪ 129 :‬ﻣﻦ ﻗﺎﻧﻮﻥ ﺍﻷﺣﻮﺍﻝ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻟﺴﻮﺩﺍﱐ‪.‬‬ ‫‪ -458‬ﺍﻟﻔﻘﻪ ﺍﳌﺎﻟﻜﻲ ﰲ ﺛﻮﺑﻪ ﺍﳉﺪﻳﺪ‪ ،‬ﳏﻤﺪ ﺑﺸﲑ ﺍﻟﺸﻘﻔﺔ‪ ،‬ﺝ‪ /4‬ﺹ‪.182‬‬ ‫‪ -459‬ﺍﻟﻔﻘﻪ ﺍﳌﻘﺎﺭﻥ ﻟﻸﺣﻮﺍﻝ ﺍﻟﺸﺨﺼﻴﺔ ‪ ،‬ﺹ‪.324‬‬

‫ﻓﺮﻳﺪﺓ ﺯﻭﺯﻭ ‪273 -‬‬

‫ﻣﺎ ﺍﻟﺪﺍﻋﻲ ﺃﺻﺎﻟﺔ ﳍﺬﻩ ﺍﻟﻮﺳﻴﻠﺔ ﺇﺫﺍ ﻣﺎ ﺍﻗﺘﻀﻰ ﺍﻷﻣﺮ ﺍﺳﺘﺪﻋﺎﺀ ﺍﻟﺰﻭﺝ ﻟﺪﻯ ﺍﻟﻘﺎﺿﻲ ﻭﺗﺄﻛﻴﺪ ﻫـﺬﻩ‬ ‫ﺍﻟﻮﺍﻗﻌﺔ‪ -‬ﻛﻤﺎ ﺳﻨﺮﻯ ﰲ ﺍﻟﻮﺍﻗﻌﺔ ﺍﻟﺘﺎﻟﻴﺔ؟‬ ‫ﻭﻛﻤﺎ ﺟﺎﺀ ﻋﻨﺪ ﺩ‪/‬ﳏﻤﺪ ﻋﻘﻠﺔ ﺍﻟﺬﻱ ﻗﺎﻝ‪ ":‬ﺇﻳﻘﺎﻉ ﺍﻟﻄﻼﻕ ﻣﻦ ﺧﻼﻝ ﺍﻟﻮﺳﺎﺋﻞ ﺍﳊﺪﻳﺜﺔ ﻛﺎﳍﺎﺗﻒ‬ ‫ﻭﺍﻟﱪﻗﻴﺔ ﻭﺍﻟﺘﻠﻜﺲ ﻭﺍﻟﻜﺎﺳﻴﺖ ﻳﻌﺘﻤﺪ ﻋﻠﻰ ﺍﻟﻠﻔﻆ ﺃﻭ ﺍﻟﻜﺘﺎﺑﺔ‪ ،‬ﻭﻣﻦ ﻳﻘﻊ ‪‬ﺎ ﺍﻟﻄﻼﻕ ﺇﺫﺍ ﲰﻌﺖ ﺍﳌـﺮﺃﺓ‬ ‫ﺻﻮﺕ ﺯﻭﺟﻬﺎ‪ ،‬ﻭﺗﻴﻘﻨﺖ ﻣﻦ ﺃﻧﻪ ﻫﻮ ﺍﳌﺘﺤﺪﺙ‪ ،‬ﺃﻭ ﻗﺮﺃﺕ ﺑﺮﻗﻴﺘﻪ ﻭﺗﺄﻛﺪﺕ ﺃﻧﻪ ﻫﻮ ﺍﳌﺮﺳﻞ‪ .‬ﻭﻟﻜﻦ ﰲ‬ ‫ﻣﺜﻞ ﻫﺬﻩ ﺍﳊﺎﻻﺕ ﻋﻠﻰ ﺍﻟﺮﺟﻞ ﺃﻥ ﻳﺸﻬﺪ ﻋﻠﻰ ﻃﻼﻗﻪ‪ ،‬ﻭﻳﺴﺠﻠﻪ ﰲ ﺍﶈﻜﻤﺔ‪ ،‬ﻭﻳﺒﻠﻐﻪ ﺭﲰﻴﺎ ﻟﻠﻤﻄﻠﻘﺔ‬ ‫‪460‬‬ ‫ﺑﺎﻟﱪﻳﺪ ﺍﳌﺴﺠﻞ‪ ،‬ﺃﻭ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﺴﻔﺎﺭﺓ ﻟﻴﺘﺨﺬ ﺻﻔﺔ ﺍﻟﻘﻄﻊ ﻭﻋﺪﻡ ﺗﻄﺮﻕ ﺍﻻﺣﺘﻤﺎﻝ ﺇﻟﻴﻪ" ‪.‬‬ ‫ﻓﻬﻞ ﺍﳌﺜﻮﻝ ﺑﲔ ﺍﻟﻘﺎﺿﻲ ﻭﺍﻋﺘﺮﺍﻑ ﺍﻟﺰﻭﺝ ﺑﺄﻧﻪ ﺃﺭﺳﻞ ﺍﻟﺮﺳﺎﻟﺔ ﻳﻌﺘﱪ ﻫﻮ ﺍﻟﻄﻼﻕ ﺍﻟﺼﺤﻴﺢ ﻭﻟـﻴﺲ‬ ‫ﺍﻷﻭﻝ )ﺍﳌﺴﺠﻞ ﰲ ﺍﳍﺎﺗﻒ(؟ ﻭﻣﻌﲎ ﻫﺬﺍ ﺃﻥ ﺍﻷﻭﻝ ﻣﻠﻐﻰ ﰲ ﻧﻈﺮ ﺍﶈﻜﻤﺔ ﺇﻻ ﺇﺫﺍ ﺗﺄﻛﺪ ﻣﻦ ﺻـﺤﺘﻪ؟‬ ‫ﻭﺍﳌﻌﺮﻭﻑ ﺃﻥ ﺍﻟﻄﻼﻕ ﻻ ﻳﻘﻊ ﻓﻴﻪ ﺍﻹﺷﻬﺎﺩ‪.‬‬ ‫ﻭﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ﻗﺪ ﺣﺪﺛﺖ ﰲ ﺍﻟﻮﺍﻗﻌﺔ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬ ‫ﰲ ﻳﻮﻡ ﺍﳋﻤﻴﺲ ‪ 2003-7-31‬ﻗﻀﺖ ﳏﻜﻤﺔ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻻﺑﺘﺪﺍﺋﻴﺔ ﰲ ﺷﺮﻕ ﺟﻮﻣﺒﺎﻙ ﲟﺪﻳﻨـﺔ‬ ‫)ﺳﻼﳒﻮﺭ(‪ ،‬ﲟﺎﻟﻴﺰﻳﺎ ﺑﺄﻥ "ﺍﻟﻄﻼﻕ ﻋﱪ ﺭﺳﺎﺋﻞ ﺍﶈﻤﻮﻝ ﻳﻌﺘﱪ ﻧﺎﻓﺬﺍ ﺑﺸﺮﻁ ﲢﻘﻖ ﺍﶈﻜﻤﺔ ﻣﻦ ﺣﺪﻭﺛﻪ"‪.‬‬ ‫ﻭﺣﻜﻢ ﺍﻟﻘﺎﺿﻲ ﺑﺎﶈﻜﻤﺔ ﺫﺍ‪‬ﺎ "ﳏﻤﺪ ﻓﺎﺅﺯﻱ ﺇﲰﺎﻋﻴﻞ" ﺑﺄﻥ ﺯﻭﺍﺝ "ﺃﺯﻳﺪﺓ ﻓﺎﻇﻠﻴﻨﺎ ﻋﺒﺪ ﺍﻟﻠﻄﻴﻒ"‬ ‫ﻣﻦ "ﴰﺲ ﻟﻄﻴﻒ" ﻗﺪ ﺑﻄﻞ ﻋﻨﺪﻣﺎ ﺃﺭﺳﻞ ﻫﺬﺍ ﺍﻷﺧﲑ ﺇﻟﻴﻬﺎ ﺭﺳﺎﻟﺔ ﻋﱪ ﺍﳋﻠﻮﻱ ﻗـﺎﻝ ﻓﻴﻬـﺎ‪" :‬ﺇﺫﺍ ﱂ‬ ‫ﺗﻐﺎﺩﺭﻱ ﻣﱰﻝ ﻭﺍﻟﺪﻳﻚ ﻓﺄﻧﺖ ﻃﺎﻟﻖ"‪.‬‬ ‫ﺍﳊﺪﻳﺚ ﺑﺎﳍﺎﺗﻒ ﺍﳉﻮﺍﻝ ﻭﺇﻳﻘﺎﻉ ﻟﻔﻆ ﺍﻟﻄﻼﻕ‪:‬‬ ‫ﺇﻥ ﻛﺎﻥ ﺍﻟﻄﻼﻕ ﻋﺎﺩﺓ ﳛﺪﺙ ﻭﺍﻟﺰﻭﺟﲔ ﰲ ﺣﺎﻟﺔ ﻏﻀﺐ ﺇﻻ ﺃﻥ ﺍﺳﺘﺨﺪﺍﻡ ﻫﺬﻩ ﺍﻟﻮﺳﻴﻠﺔ ﺗﻈﻬﺮ ﺃﻥ‬ ‫ﺍﻟﺮﺟﻞ ﻳﺴﺘﺨﺪﻡ ﺣﻘﻪ ﰲ ﺍﻟﺘﻄﻠﻴﻖ ﻭﻫﻮ ﰲ ﻛﺎﻣﻞ ﻭﻋﻴﻪ‪ ،‬ﻭﳝﻜﻦ ﺑﺬﻟﻚ ﺗﺴﻤﻴﺔ ﻫﺬﺍ ﺍﻟﻄﻼﻕ ﺑـﺎﻟﻄﻼﻕ‬ ‫ﺍﳍﺎﺩﺉ ﺑﺪﻻ ﻣﻦ ﺍﻟﻄﻼﻕ ﺍﻟﺼﺮﻳﺢ‪ ،‬ﻓﻬﻮ ﻃﻼﻕ ﺍﻟﻘﺼﺪ ﻓﻴﻪ ﻛﺎﻣﻞ ﻭﻣﺘﺤﻘﻖ ﻭﻣﺘﻴﻘﻦ ﻣﻨﻪ‪.‬‬ ‫ﻭﺍﻟﻠﻔﻆ ﺍﻟﺼﺮﻳﺢ ﻛﺄﻥ ﻳﻘﻮﻝ ﺍﻟﺮﺟﻞ ﻟﺰﻭﺟﺘﻪ‪ :‬ﺃﻧﺖ ﻃﺎﻟﻖ‪ ،‬ﻓﻬﻮ ﻟﻔﻆ ﻻ ﳛﺘﻤﻞ ﻏﲑﻩ‪.‬‬ ‫ﻭﺃﻣﺎ ﻟﻔﻆ ﺍﻟﻜﻨﺎﻳﺔ‪ :‬ﻓﻬﻮ ﺍﻟﻠﻔﻆ ﺍﻟﺬﻱ ﳛﺘﻤﻞ ﺍﻟﻄﻼﻕ ﻭﻏﲑﻩ‪ ،‬ﻣﺜﻞ ﻗﻮﻟﻪ‪ :‬ﺃﻧﺖ ﺧﻠﻴﺔ‪ ،‬ﺃﻧﺖ ﺣـﺮﺓ‪،‬‬ ‫ﺍﺫﻫﱯ ﺇﱃ ﺑﻴﺖ ﺃﻫﻠﻚ‪ ...‬ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ ﻓﻼ ﺗﻘﺒﻞ ﺇﻻ ﺑﻨﻴﺔ ﺍﻟﺘﻄﻠﻴﻖ‪.‬‬ ‫ﺃﻣﺎ ﰲ ﺣﺎﻟﺔ ﻃﻼﻕ ﺍﳍﺎﺗﻒ ﺍﳉﻮﺍﻝ ﻓﺈﻥ ﺍﻟﺰﻭﺝ ﻻ ﻳﺘﻠﻔﻆ ﺑﺎﻟﻄﻼﻕ ﻭﺇﳕﺎ ﻳﻜﺘﺒﻪ ﰒ ﻳﻌﻤﻞ ﻟﻪ ﺇﺭﺳﺎﻝ‬ ‫ﻋﻠﻰ ﺍﻟﺸﺨﺺ ﺍﳌﻄﻠﻮﺏ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﻌﻤﻠﻴﺔ ﻻ ﳝﻜﻦ ﺃﻥ ﺗﺘﻢ ﻭﺍﻟﺰﻭﺝ ﻏﲑ ﻗﺎﺻﺪ ﺃﻭ ﺃﻧﻪ ﻏﺎﻓﻞ ﻋﻤﺎ ﻳﻔﻌﻞ؛‬ ‫ﺇﺫﻥ ﺍﻟﻄﻼﻕ ﺻﺮ ﻳﺢ ﻣﻘﺼﻮﺩ ﻭﺍﻟﺒﺎﻋﺚ ﻓﻴﻪ ﻭﺍﺿﺢ‪.‬‬ ‫ﻭﻗﺪ ﺍﺳﺘﻌﻤﻞ ﻓﻴﻪ ﻭﺳﻴﻠﺘﲔ ﻣﻦ ﻭﺳﺎﺋﻞ ﺇﻳﻘﺎﻉ ﺍﻟﻄﻼﻕ ﻭﳘﺎ‪ :‬ﻭﺳﻴﻠﺔ ﺍﻟﻜﺘﺎﺑﺔ‪ ،‬ﻭﻭﺳﻴﻠﺔ ﺍﻹﺭﺳﺎﻝ‪.‬‬ ‫ﻭﻫﺬﻩ ﺃﺣﺪ ﺟﻮﺍﻧﺐ ﺍﳌﻮﺿﻮﻉ‪ ،‬ﺃﻣﺎ ﺍﳉﺎﻧﺐ ﺍﻟﺜﺎﱐ ﻓﻬﻮ ﻣﺴﺄﻟﺔ ﺍﻹﺷﻬﺎﺩ‪ ،‬ﻛﻤﺎ ﻳﺄﰐ‪.‬‬ ‫ﺍﻟﻄﻼﻕ ﺑﺎﳍﺎﺗﻒ ﺍﳉﻮﺍﻝ ﻭﺣﻜﻢ ﺍﻹﺷﻬﺎﺩ ‪:‬‬ ‫‪ -460‬ﻧﻈﺎﻡ ﺍﻷﺳﺮﺓ ﰲ ﺍﻹﺳﻼﻡ‪ ،‬ﺝ‪/3‬ﺹ‪.117‬‬

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‫ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ" ﺍﻹﺷﻬﺎﺩ ﻋﻠﻰ ﺍﻟﻄﻼﻕ ﻟﻴﺲ ﺑﻮﺍﺟﺐ ﻓﺮﺿﺎ ﻋﻨﺪ ﲨﻬﻮﺭ ﺃﻫﻞ ﺍﻟﻌﻠـﻢ‪ ،‬ﻭﻟﻜﻨـﻪ‬ ‫‪461‬‬ ‫ﻧﺪﺏ ﻭﺇﺭﺷﺎﺩ ﻭﺍﺣﺘﻴﺎﻁ ﻟﻠﻤﻄﻠﻖ ﻛﺎﻹﺷﻬﺎﺩ ﻋﻠﻰ ﺍﻟﺒﻴﻊ" ‪.‬‬ ‫ﺇﺫﻥ ﺍﻷﺻﻞ ﺃﻥ ﺍﻟﻄﻼﻕ ﻳﺼﺢ ﻣﻦ ﻏﲑ ﺇﺷﻬﺎﺩ‪ ،‬ﻭﺇﳕﺎ ﻳ‪‬ﻨﺪﺏ ﺍﻹﺷﻬﺎﺩ ﻋﻠﻴﻪ ﺍﺣﺘﻴﺎﻃﺎ‪ .‬ﻭﻫﻮ ﺍﻷﻣـﺮ‬ ‫ﺚ ﰲ ﺍﻟﻮﺍﻗﻌﺔ ﻭﻏﲑﻩ‬ ‫ﺍﻟﺬﻱ ﲤﺖ ﻣﻨﺎﻗﺸﺘﻪ ﰲ ﻗﻀﻴﺘﻨﺎ ﺍﳌﻄﺮﻭﺣﺔ ﺃﻣﺎﻡ ﺍﶈﺎﻛﻢ‪ ،‬ﺇﺫ ﺃﻥ ﺍﻟﻘﺎﺿﻲ – ﺍﻟﺬﻱ ﺑ ﹼ‬ ‫ﻣﻦ ﺍﻟﻘﻀﺎﺓ ﻛﻤﺎ ﺳﻴﺄﰐ ﺫﻛﺮﻩ ‪ -‬ﻃﻠﺐ ﻣﺜﻮﻝ ﺍﻟﺰﻭﺟﲔ ﺃﻣﺎﻡ ﺍﶈﻜﻤﺔ ﻭﺗﺄﻛﻴﺪ ﻭﺍﻗﻌﺔ ﺍﻟﻄﻼﻕ!‬ ‫ﻓﻬﻞ ﳝﻜﻦ ﺍﻟﻘﻮﻝ ﺃﻥ ﺍﻹﺷﻬﺎﺩ ﰲ ﻫﺬﻩ ﺍﳊﺎﻻﺕ ﱂ ﻳﺼﺒﺢ ﺣﻜﻤﻪ ﳎﺮﺩ ﺍﻟﻨﺪﺏ ﺑﻞ ﺍﻟﻮﺟﻮﺏ ﻷﻥ‬ ‫ﺍﳌﻌﻠﻮﻡ ﺃﻥ ﺣﻜﻢ ﺍﻟﻘﺎﺿﻲ ﻳﻌﺘﱪ ﻣﻠﺰﻣﺎ؟‬ ‫ﻭﺃﺻﺒﺢ ﺍﻹﺷﻬﺎﺩ ﻭﺍﺟﺒﺎ ﰲ ﻫﺬﺍ ﺍﻟﻌﺼﺮ ﺍﻟﺬﻱ ﺗﻌﺪﺩﺕ ﻓﻴﻪ ﻭﺳﺎﺋﻞ ﺍﻟﻄﻼﻕ ﺑﻌﺪ ﺃﻥ ﻛﺎﻥ ﻻ ﻳﻘﻊ ﺇﻻ‬ ‫ﺑﺎﻷﻟﻔﺎﻅ‪ ،‬ﻟﻼﺣﺘﻴﺎﻁ ﻭﺍﻟﺘﺄﻛﺪ ﻣﻦ ﺃﻥ ﺍﻟﺰﻭﺝ ﻫﻮ ﻣ‪‬ﻮﻗﻊ ﺍﻟﻄﻼﻕ‪ ،‬ﻭﱂ ﻳﻘﻢ ﺃﺣﺪ ﻏـﲑﻩ ﺑـﺬﻟﻚ ﺯﻭﺭﺍ‬ ‫ﻭ‪‬ﺘﺎﻧﺎ‪.‬‬ ‫ﺁﺭﺍﺀ ﻭﺃﻗﻮﺍﻝ‪:‬‬ ‫ﻣﻮﻗﻒ ﺍﶈﺎﻛﻢ ﺍﻟﺸﺮﻋﻴﺔ‪:‬‬ ‫ﻛﺎﻧﺖ ﳏﻜﻤﺔ ﺍﻟﺸﺮﻳﻌﺔ ﳌﻨﻄﻘﺔ ﻗﻮﻣﺒﺎﻙ ﻗﺪ ﺃﻛﺪﺕ ﻣﺆﺧﺮﺍ ﻋﻠﻰ ﺻﺤﺔ ﺍﻟﻄﻼﻕ ﻋﻦ ﻃﺮﻳﻖ ﺭﺳﺎﺋﻞ‬ ‫ﺍﻟﻨﻘﺎﻝ؛ ﻓﻔﻲ ﻳﻮﻡ ﺍﳋﻤﻴﺲ ‪ 2003-7-31‬ﻗﻀﺖ ﳏﻜﻤﺔ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻻﺑﺘﺪﺍﺋﻴﺔ ﰲ ﺷـﺮﻕ ﺟﻮﻣﺒـﺎﻙ‬ ‫ﲟﺎﻟﻴﺰﻳﺎ ﺑﺄﻥ "ﺍﻟﻄﻼﻕ ﻋﱪ ﺭﺳﺎﺋﻞ ﺍﶈﻤﻮﻝ ﻳﻌﺘﱪ ﻧﺎﻓﺬﺍ ﺑﺸﺮﻁ ﲢﻘﻖ ﺍﶈﻜﻤﺔ ﻣﻦ ﺣﺪﻭﺛﻪ"‪.‬‬ ‫ﻭﺣﻜﻢ ﺍﻟﻘﺎﺿﻲ ﺑﺎﶈﻜﻤﺔ ﺫﺍ‪‬ﺎ "ﳏﻤﺪ ﻓﺎﺅﺯﻱ ﺇﲰﺎﻋﻴﻞ" ﺑﺄﻥ ﺯﻭﺍﺝ "ﺃﺯﻳﺪﺓ ﻓﺎﺿﻠﻴﻨﺎ ﻋﺒﺪ ﺍﻟﻠﻄﻴﻒ"‬ ‫ﻣﻦ "ﴰﺲ ﻟﻄﻴﻒ" ﻗﺪ ﺑﻄﻞ ﻋﻨﺪﻣﺎ ﺃﺭﺳﻞ ﺍﻷﺧﲑ ﺇﻟﻴﻬﺎ ﺭﺳﺎﻟﺔ ﻋﱪ ﺍﳍﺎﺗﻒ ﺍﻟﻨﻘﺎﻝ‪ ،‬ﻗﺎﻝ ﻓﻴﻬـﺎ‪" :‬ﺇﺫﺍ ﱂ‬ ‫ﺗﻐﺎﺩﺭﻱ ﻣﱰﻝ ﻭﺍﻟﺪﻳﻚ ﻓﺄﻧﺖ ﻃﺎﻟﻖ"‪.‬‬ ‫ﻏﲑ ﺃﻥ ﺍﻟﻘﺎﺿﻲ ﺩﺍﺗﻮ ﺯﻫﺪﻱ ﻃﻪ‪ -‬ﺭﺋﻴﺲ ﳏﻜﻤﺔ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﻗﻠﻴﻤﻴﺔ ‪ -‬ﺩﻋﺎ ﺍﻟﻘﻀﺎﺓ ﺍﻟﺸﺮﻋﻴﲔ‬ ‫ﺇﱃ ﻋﺪﻡ ﻗﺒﻮﻝ ﺃﻱ ﺩﻋﻮﻯ ‪‬ﺬﺍ ﺍﻟﺸﺄﻥ‪ ،‬ﻓﻘﺪ ﺫﻛﺮ ﺃﻧﻪ ﻣﻦ ﻋﺎﻡ ‪1999‬ﻡ ﻇﻬﺮﺕ ‪ 20‬ﺣﺎﻟﺔ ‪ ،‬ﻭﻗﺎﻝ ﺃﻧﻪ‬ ‫ﻻﺑﺪ ﻣﻦ ﺍﻻﺳﺘﻤﺎﻉ ﺇﱃ ﻃﺮﰲ ﺍﻟﱰﺍﻉ )ﺍﻟﺰﻭﺝ ﻭﺍﻟﺰﻭﺟﺔ( ﻗﺒﻞ ﺇﻋﻄﺎﺀ ﺃﻱ ﻗﺮﺍﺭ ‪‬ﺎﺋﻲ‪.‬‬ ‫ﻭﻗﺪ ﺃﻛﺪ ﱄ ﺍﻟﻘﺎﺿﻲ ﻧﻌﻴﻢ‪ -‬ﰲ ﻟﻘﺎﺀ ﻣﻌﻪ ﻋﻠﻰ ﻫﺎﻣﺶ ﻣﺆﲤﺮ ﻧﻈﻤﺘﻪ ﻣﺆﺳﺴﺔ ﺍﻟﺪﻋﺔ ﺍﻹﺳـﻼﻣﻴﺔ‬ ‫ﺍﳌﺎﻟﻴﺰﻳﺔ‪ ،‬ﻳﻮﻣﻲ‪ /25-24 :‬ﻣﺎﻳﻮ ‪ : 2004‬ﺃﻥ ﻣﺴﺄﻟﺔ ﻗﺒﻮﻝ ﺃﻭ ﺭﻓﺾ ﺍﳍﺎﺗﻒ ﺍﻟﻨﻘﺎ ﻛﻮﺳﻴﻠﺔ ﺟﺪﻳﺪﺓ‬ ‫ﺗﻘﻮﻡ ﻣﻘﺎﻡ ﺍﻟﺘﻠﻔﻆ ﺑﻜﻠﻤﺔ ﺍﻟﻄﻼﻕ‪ ،‬ﻣﺴﺄﻟﺔ ﲢﺘﺎﺝ ﺇﱃ ﺭﻭﻳﺔ ﻭﺗﺄﱐ‪ ،‬ﻷﻥ ﺍﻟﻘﺒﻮﻝ ‪‬ﺎ ﻣﺒﺎﺷﺮﺓ ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭ‬ ‫ﺃ‪‬ﺎ ﻭﺳﻴﻠﺔ ﻣﻦ ﻭﺳﺎﺋﻞ ﺍﻻﺗﺼﺎﻝ ﻗﺪ ﻳﻔﺘﺢ ﺍﻟﺒﺎﺏ ﻋﻠﻰ ﻣﺼﺮﺍﻋﻴﻪ ﺃﻣﺎﻡ ﺍﻟﺮﺟﺎﻝ ﰲ ﺍﻟﺘﺴﺎﻫﻞ ﰲ ﺍﻟﺘﻄﻠﻴـﻖ‬ ‫ﻭﺍﻟﺘﺴﺮﻉ ﻓﻴﻪ‪.‬‬ ‫ﻭﺃﻛﺪﺕ ﺍﶈﺎﻛﻢ ﺍﻟﺸﺮﻋﻴﺔ ﺍﳋﺎﺻﺔ ﺑﺎﳌﺴﻠﻤﲔ ﰲ ﺳﻨﻐﺎﻓﻮﺭﺓ ﻗﺒﻮﳍﺎ ﻟﻠﻄﻼﻕ ﻋﱪ ﺭﺳﺎﺋﻞ ﺍﳍـﺎﺗﻒ‬ ‫ﺍﳉﻮﺍﻝ ﺃﻳﻀﺎ‪ ،‬ﻭﺫﻟﻚ ﻋﻠﻰ ﻟﺴﺎﻥ ﺗﺼﺮﻳﺢ ﻣﺴﺆﻭﻝ ﻣﺴﺠﻞ ﺍﶈﺎﻛﻢ ﻓﻴﻬﺎ ﺳﻴﻒ ﺍﻟﺪﻳﻦ ﺛـﺮﻭﺍﻥ‪ ،‬ﻟﻜﻨـﻪ‬ ‫ﻛﺮﺭ ﻫﻮ ﺍﻵﺧﺮ ﻣﻄﺎﻟﺒﺘﻪ ﺍﻟﺰﻭﺟﲔ ﺑﺎﳊﻀﻮﺭ ﻟﻠﻤﺤﻜﻤﺔ ﻭﺗﺄﻛﻴﺪ ﺫﻟﻚ‪ ،‬ﻟﻜﻦ ﺍﻟﻘـﺎﻧﻮﻧﻴﲔ ﰲ ﻣﺎﻟﻴﺰﻳـﺎ‬ ‫‪ - 461‬ﺍﻟﻜﺎﰲ‪ ،‬ﺹ‪.264‬‬

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‫ﻭﺳﻨﻐﺎﻓﻮﺭﺓ ﺃﻛﺪﻭﺍ ﻋﻠﻰ ﻋﺪﻡ ﺗﺸﺠﻴﻌﻬﻢ ﳍﺬﺍ ﺍﻷﺳﻠﻮﺏ ﺍﻟﺴﻬﻞ ﻟﺘﻄﻠﻴﻖ ﺍﻟﺰﻭﺟﺎﺕ ﻋﻠﻰ ﺍﻟـﺮﻏﻢ ﻣـﻦ‬ ‫ﺷﺮﻋﻴﺘﻪ‪.‬‬ ‫ﻣﻮﻗﻒ ﻋﻠﻤﺎﺀ ﺍﻟﺪﻳﻦ ﻭﺍﳌﻔﺘﲔ‪:‬‬ ‫ﻭﰲ ﻓﺘﻮﻯ ﻣﻔﱵ ﺍﻟﻌﺎﺻﻤﺔ ﺍﻟﻔﻴﺪﺭﺍﻟﻴﺔ ﻛﻮﺍﻻﳌﺒﻮﺭ ﺍﻟﺸﻴﺦ ﻫﺎﺷﻢ ﳛﲕ ﻗﺎﻝ ﻓﻴﻬـﺎ‪ :‬ﺇﻥ ﺧـﺪﻣﺎﺕ‬ ‫ﺍﻟﺮﺳﺎﺋﻞ ﺍﻟﻘﺼﲑﺓ ﻋﱪ ﺍﳍﺎﺗﻒ ﻭﺳﻴﻠﺔ ﺷﺮﻋﻴﺔ ﻹﻋﻼﻡ ﺍﻟﻄﺮﻑ ﺍﻵﺧﺮ ﺑﺎﻟﻄﻼﻕ‪ ،‬ﻭﳚﺐ ﺃﻥ ﺗﻘﺒﻞ ﻣﻦ ﻗﺒﻞ‬ ‫ﺍﶈﺎﻛﻢ ﺍﻟﺸﺮﻋﻴﺔ ﺍﳌﺎﻟﻴﺰﻳﺔ‪ ،‬ﻟﻜﻨﻪ ﺍﺷﺘﺮﻁ ﺣﻀﻮﺭ ﺍﻟﺰﻭﺟﲔ ﺇﱃ ﺍﶈﻜﻤﺔ ﺍﻟـﺸﺮﻋﻴﺔ ﻟﺘﺄﻛﻴـﺪ ﺣـﺪﻭﺙ‬ ‫ﺍﻟﻄﻼﻕ‪.‬‬ ‫ﺃﻣﺎ ﻣﻔﱵ ﺩﰊ ﻭﰲ ﺇﺟﺎﺑﺘﻪ ﻋﻦ ﺳﺆﺍﻝ ‪‬ﺬﺍ ﺍﻟﺸﺄﻥ ﻗﺎﻝ‪ ":‬ﺍﻟﻄﻼﻕ ﻋﱪ ﺍﳍﺎﺗﻒ ﻛﺘﺎﺑﺔ ﲟـﺎ ﻳـﺴﻤﻰ‬ ‫)ﺍﳌﺴﺞ( ﻫﻮ ﻧﻮﻉ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻄﻼﻕ ﺑﻄﺮﻳﻖ ﺍﻟﻜﺘﺎﺑﺔ‪ ،‬ﻷﻧﻪ ﻳﻜﺘﺐ ﻟﻔﻆ ﺍﻟﻄﻼﻕ ﺳـﻮﺍﺀ ﺑﺎﻟﻌﺮﺑﻴـﺔ ﺃﻭ‬ ‫ﻏﲑﻫﺎ‪ ،‬ﻭﻋﻨﺪﺋﺬ ﲡﺮﻱ ﻋﻠﻴﻪ ﺃﺣﻜﺎﻡ ﻛﺘﺎﺑﺔ ﺍﻟﻄﻼﻕ ﺻﺮﳛﺎ ﻛﺎﻥ ﺃﻭ ﻛﺘﺎﺑﺔ‪ ...‬ﻭﻟﻜﻦ ﺑﺸﺮﻁ ﺃﻥ ﻳﻜﻮﻥ‬ ‫ﺍﻟﻜﺎﺗﺐ ﺍﻟﺰﻭﺝ ﺃﻭ ﻭﻛﻴﻠﻪ‪ ،‬ﲟﻌﲎ ﺃﻥ ﺍﳌﺮﺃﺓ ﻻ ﻳﻠﺰﻣﻬﺎ ﺍﻟﻌﺪﺓ ﺣﱴ ﺗﻌﻠﻢ ﺃﻥ ﻫﺬﻩ ﺍﻟﻜﺘﺎﺑﺔ ﺻـﺎﺩﺭﺓ ﻣـﻦ‬ ‫ﺍﻟﺰﻭﺝ ﻧﻔﺴﻪ ﺃﻭ ﻭﻛﻴﻠﻪ‪ ،‬ﻭﺫﻟﻚ ﻷﻥ ﺍﺣﺘﻤﺎﻝ ﺍﻟﺘﺰﻭﻳﺮ ﰲ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻛﺜﲑﺍ‪ .‬ﻭﳛﺼﻞ ﺍﻟﺘﺄﻛﻴﺪ ﺇﻣﺎ ﺑﺈﻗﺮﺍﺭ‬ ‫ﺍﻟﺰﻭﺝ ﺃﻭ ﺍﻟﺒﻴﻨﺔ ﺍﻟﻌﺎﺩﻟﺔ‪ .‬ﻓﺈﺫﺍ ﺛﺒﺖ ﺫﻟﻚ ﺍﻋﺘﺪﺕ ﺍﳌﺮﺃﺓ ﻣﻦ ﺗـﺎﺭﻳﺦ ﺻـﺪﻭﺭ ﺗﻠـﻚ ﺍﻟﻜﺘﺎﺑـﺔ ﻣـﻦ‬ ‫‪462‬‬ ‫ﺍﻟﺰﻭﺝ" ‪.‬‬ ‫ﻭﺍﻟﺪﻛﺘﻮﺭ ﳏﻤﻮﺩ ﻋﻜﺎﻡ ﺃﺳﺘﺎﺫ ﺍﻟﺸﺮﻳﻌﺔ ﺑﺎﳉﺎﻣﻌﺎﺕ ﺍﻷﺭﺩﻧﻴﺔ ﻳﺮﻯ ﺃﻥ ﺍﻟﻄﻼﻕ ﻋـﱪ ﺭﺳـﺎﺋﻞ‬ ‫ﺍﶈﻤﻮﻝ ﺃﻭ ﺍﻟﱪﻳﺪ ﺍﻹﻟﻜﺘﺮﻭﱐ ﻗﺪ ﻳﺪﺧﻠﻪ ﻛﺜﲑ ﻣﻦ ﺍﻟﻐﺶ ﻭﺍﳋﺪﺍﻉ؛ ﻭﻟﺬﺍ ﻓﺈﻥ ﺗﺮﻙ ﻫﺬﻩ ﺍﻟﻮﺳﻴﻠﺔ ﻏـﲑ‬ ‫ﺍﳌﻀﻤﻮﻧﺔ ﺃﻭﱃ‪.‬‬ ‫ﺃﻣﺎ ﻣﺴﻌﻮﺩ ﺻﱪﻱ ﺍﶈﺮﺭ ﺑﻘﺴﻢ ﺍﻟﻔﺘﻮﻯ ﺑﺈﺳﻼﻡ ﺃﻭﻥ ﻻﻳﻦ ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﺍﻷﻭﻓﻖ ﺷﺮﻋ‪‬ﺎ ﺃﻥ ﲤﻨـﻊ‬ ‫ﻫﺬﻩ ﺍﻟﻮﺳﻴﻠﺔ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺸﺮﻉ ﻳﺄﻣﺮ ﺑﺮﻓﻊ ﺍﻟﻀﺮﺭ‪ ،‬ﻓﺈﻥ ﺍﻟﻮﺳﻴﻠﺔ ﺍﻟﱵ ﻗﺪ ﺗﺆﺩﻱ ﺇﻟﻴﻪ ﲤﻨﻊ‪ ،‬ﻛﻤﺎ ﺃﻥ ﰲ‬ ‫ﺍﺳﺘﺨﺪﺍﻡ ﻫﺬﻩ ﺍﻟﻮﺳﻴﻠﺔ ﺇﺿﻌﺎﻑ ﻟﻌﻼﻗﺔ ﺍﻟﺰﻭﺍﺝ ﻭﺍﻟﻄﻼﻕ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻳﺘﻌﺎﺭﺽ ﻣﻊ ﺣﻜﻤﺔ ﺍﻟﺸﺮﻉ ﻣـﻦ‬ ‫ﻫﺬﻩ ﺍﻟﻌﻼﻗﺎﺕ‪ ،‬ﻣﻦ ﻛﻮ‪‬ﺎ ﻣﻴﺜﺎﻗﹰﺎ ﻏﻠﻴﻈﹰﺎ‪.‬‬ ‫ﻭﻳﺘﺎﺑﻊ ﻣﺴﻌﻮﺩ ﺻﱪﻱ‪ :‬ﻟﻠﺤﺎﻛﻢ ﺍﳌﺴﻠﻢ ﺃﻭ ﺍﳉﻬﺎﺕ ﺍﳌﺨﺘﺼﺔ ﺃﻥ ﺗﺼﺪﺭ ﻗﺮﺍﺭ‪‬ﺍ ﲟﻨﻊ ﻫﺬﻩ ﺍﻟﻮﺳﻴﻠﺔ‪،‬‬ ‫ﻓﺘﻜﻮﻥ ﻣﻠﺰﻣﺔ ﻟﻠﺠﻤﻴﻊ‪ ،‬ﺻﻮﻧ‪‬ﺎ ﻟﻠﺒﻴﻮﺕ ﻭﺍﻷﺳﺮ‪ ،‬ﻭﺣﻔﺎﻇﹰﺎ ﻋﻠﻰ ﺍﳊﻴﺎﺓ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻓﻼ ﻳﺄﻣﻦ ﺃﻥ ﻳﻘـﻮﻡ‬ ‫‪463‬‬ ‫ﺇﻧﺴﺎﻥ ﺑﻜﺘﺎﺑﺔ ﻃﻼﻕ ﻻﻣﺮﺃﺓ ﻏﲑ ﺯﻭﺟﺘﻪ‪ ،‬ﻭﺍﻟﺸﺮﻉ ﻳﻨﻔﻲ ﻛﻞ ﻣﺎ ﻓﻴﻪ ﺍﻟﻐﺶ ﻭﺍﻟﻀﺮﺭ ‪.‬‬ ‫ﻭﻳﻘﻮﻝ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﺩﺭﻭﻳﺶ ﺍﳌﺨﺘﺺ ﰲ ﺍﻟﻘﻀﺎﻳﺎ ﺍﻷﺳﺮﻳﺔ ﰲ ﳏﺎﻛﻢ ﺩﰊ ﺑﺄﻥ ﻗﺒﻮﻝ ﺍﻟﻄﻼﻕ ﻋﱪ‬ ‫ﺍﻟﺮﺳﺎﺋﻞ ﺍﻟﻘﺼﲑﺓ ﻣﺮﻫﻮﻥ ﺑﺄﺭﺑﻌﺔ ﺷﺮﻭﻁ ﻭﻫﻲ‪" :‬ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺰﻭﺝ ﻫﻮ ﺍﳌﺮﺳﻞ‪ ،‬ﻭﺃﻥ ﻳﻜﻮﻥ ﻟﺪﻳﻪ ﺍﻟﻌﺰﻡ‬ ‫ﻭﺍﻟﺮﻏﺒﺔ ﻋﻠﻰ ﺗﻄﻠﻴﻖ ﺯﻭﺟﺘﻪ‪ ،‬ﻭﺃﻥ ﻻ ﺗﻌﲏ ﺻﻴﺎﻏﺔ ﺍﻟﺮﺳﺎﻟﺔ ﺃﻛﺜﺮ ﻣﻦ ﻣﻌﲎ ﻏﲑ ﺍﻟﻄﻼﻕ‪ ،‬ﻭﺃﻥ ﺗﺴﺘﻘﺒﻠﻬﺎ‬ ‫ﺍﻟﺰﻭﺟﺔ"‪.‬‬ ‫‪ -462‬ﻓﺘﺎﻭﻯ ﺷﺮﻋﻴﺔ‪ ،‬ﺩﺍﺋﺮﺓ ﺍﻷﻭﻗﺎﻑ ﻭﺍﻟﺸﺆﻭﻥ ﺍﻹﺳﻼﻣﻴﺔ ﺑﺪﰊ‪ ،‬ﻁ‪1422 ،1‬ﻫـ‪ ،2002/‬ﺝ‪/7‬ﺹ‪.81‬‬ ‫‪ -463‬ﺇﺳﻼﻡ ﺃﻭﻥ ﻻﻳﻦ‪.‬ﻧﺖ‪. 2001-7-12 /‬‬

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‫ﻣﻮﻗﻒ ﺍﻟﺮﺃﻱ ﺍﻟﻌﺎﻡ ﻭﲨﻌﻴﺎﺕ ﺍﳌﺮﺃﺓ ﻭﺣﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ‪:‬‬ ‫ﻻﻕ ﺣﻜﻢ ﺍﳌﻜﺤﻤﺔ ﺑﻘﺒﻮﻝ ﻃﻼﻕ ﺍﳍﺎﺗﻒ ﺍﻟﻨﻘﺎﻝ ﺍﻧﺘﻘﺎﺩﺍﺕ ﻣﻦ ﺍﻷﻭﺳﺎﻁ ﺍﻟﺮﲰﻴﺔ ﻭﺍﻟﻨـﺴﺎﺋﻴﺔ ﰲ‬ ‫ﻣﺎﻟﻴﺰﻳﺎ ﺇﺫ ﺭﺃﻭﺍ ﺃ‪‬ﺎ ﺇﻫﺎﻧﺔ ﻟﻠﻤﺮﺃﺓ؛ ﻓﻘﺪ ﻗﺎﻟﺖ ﺃﺯﻟﻴﻨﺔ ﺑﺎﺭﻭﱐ ﺭﺋﻴﺴﺔ ﲨﻌﻴﺔ ﻋﺰﺍﻡ ﺍﻟﻨﺴﺎﺋﻴﺔ‪" :‬ﻋﻨﺪﻣﺎ ﺃﺭﺍﺩ‬ ‫ﺍﻟﺮﺟﻞ ﺍﻟﺰﻭﺍﺝ ﻣﻦ ﺗﻠﻚ ﺍﻟﻔﺘﺎﺓ ﺟﺮﻯ ﻭﺭﺍﺀﻫﺎ ﻭﺧﻄﺒﻬﺎ ﻭﺩﻋﺎ ﻛﻞ ﺍﻷﻫﻞ ﻭﺍﻷﻗﺎﺭﺏ ﳊﻔﻞ ﺍﻟـﺰﻭﺍﺝ‪..‬‬ ‫ﻭﻟﻜﻦ ﻋﻨﺪﻣﺎ ﻳﻜﺮﻫﻬﺎ ﻳﺮﺳﻞ ﺭﺳﺎﻟﺔ ﻗﺼﲑﺓ ﻋﱪ ﺍﳍﺎﺗﻒ‪ ..‬ﻭﻻ ﻳﺮﻳﺪ ﺣـﱴ ﻟﻘﺎﺀﻫـﺎ ﻭﺣـﺪﻫﺎ ﺩﻭﻥ‬ ‫ﺍﻵﺧﺮﻳﻦ"‪.‬‬ ‫ﻭﻃﺎﻟﺒﺖ ﺃﺯﻟﻴﻨﺎ ﻋﺜﻤﺎﻥ ﺭﺋﻴﺴﺔ ﺟﻨﺎﺡ ﺍﻟﻔﺘﻴﺎﺕ ﰲ ﺣﺰﺏ ﺃﻣﻨﻮ ﺍﳌﺎﻟﻴﺰﻱ ﺍﳊﺎﻛﻢ ﺍﳊﻜﻮﻣﺔ ﺍﳌﺎﻟﻴﺰﻳﺔ‬ ‫ﺑﻌﺪﻡ ﺇﻗﺮﺍﺭ ﺍﻟﻄﻼﻕ ﺍﳌﻌﻠﻦ ﻋﱪ ﺭﺳﺎﺋﻞ ﻗﺼﲑﺓ ﺑﺎﳍﺎﺗﻒ ﺍﻟﻨﻘﺎﻝ‪ ،‬ﻣﺸﺪﺩﺓ ﻋﻠﻰ ﺃﳘﻴﺔ ﺍﺗﺒﺎﻉ ﺍﻷﺳـﻠﻮﺏ‬ ‫ﺍﳌﻌﺮﻭﻑ ﰲ ﺍﻟﻄﻼﻕ ﺑﻮﺟﻮﺩ ﺷﻬﻮﺩ‪ ،‬ﻭﺗﺄﻛﻴﺪ ﺫﻟﻚ ﰲ ﺍﶈﻜﻤﺔ‪.‬‬ ‫ﺃﻣﺎ ﺍﻟﱪﻭﻓﻴﺴﻮﺭ ﲪﺪﺍﻥ ﻋﺪﻧﺎﻥ ﺭﺋﻴﺲ ﺍﲢﺎﺩ ﲨﻌﻴﺎﺕ ﺍﳌﺴﺘﻬﻠﻜﲔ ﺍﳌﺎﻟﻴﺰﻳﲔ ﻓﻘﺎﻝ‪" :‬ﺇﻥ ﺍﻟـﺴﻤﺎﺡ‬ ‫ﺑﻘﺒﻮﻝ ﺍﻟﻄﻼﻕ ﻋﱪ ﺍﳍﺎﺗﻒ ﺍﻟﻨﻘﺎﻝ ﻗﺪ ﻳﻔﺘﺢ ﺍ‪‬ﺎﻝ ﺃﻣﺎﻡ ﺃﻃﺮﺍﻑ ﺃﺧﺮﻯ ﺗﺘﺪﺧﻞ ﻭﺗﺮﺳﻞ ﺭﺳﺎﺋﻞ ﺍﻟﻄﻼﻕ‬ ‫ﻟﻠﺰﻭﺟﺔ‪ ..‬ﳚﺐ ﻋﻠﻴﻨﺎ ﺃﻥ ﻻ ﻧﺴﺘﺨﺪﻡ ﺍﻟﺘﻘﻨﻴﺔ ﻟﺘﻜﻮﻥ ﻋﺎﻣﻼ ﻣﺴﻬﻼ ﻭﻣﺸﺠﻌﺎ ﻋﻠﻰ ﺍﻟﻄﻼﻕ"‪.‬‬ ‫ﻭﺃﻳﺪﺕ ﺍﻷﻭﺳﺎﻁ ﺍﻟﺸﻌﺒﻴﺔ ﰲ ﺭﺃﻳﻬﺎ ﻭﺯﻳﺮﺓ ﺗﻨﻤﻴﺔ ﺍﻷﺳﺮﺓ ﻭﺍﳌﺮﺃﺓ ﺷﻬﺮﻳﺰﺍﺕ ﻋﺒﺪ ﺍﳉﻠﻴﻞ ﺍﻟـﱵ‬ ‫ﻃﺎﻟﺒﺖ ﺑﺪﺭﺍﺳﺔ ﺍﻟﻈﺎﻫﺮﺓ ﲜﺪﻳﺔ ﻗﺎﺋﻠﺔ‪":‬ﺇﻥ ﺍﻟﺰﻭﺍﺝ ﻣﺆﺳﺴﺔ ﻣﻘﺪﺳﺔ ﳚﺐ ﺗﻜﺮﳝﻬﺎ ﻭﺍﺣﺘﺮﺍﻣﻬﺎ‪ ،‬ﻭﻋﻨﺪﻣﺎ‬ ‫ﻳﻔﺸﻞ ﺍﻟﺰﻭﺍﺝ ﻓﺈﻧﻨﺎ ﳚﺐ ﺃﻥ ﻻ ﻧﺴﻤﺢ ﻟﻠﺰﻭﺝ ﺑﺄﺧﺬ ﺍﻷﻣﺮ ‪‬ﺬﻩ ﺍﻟﺒﺴﺎﻃﺔ‪ ،‬ﻭﺇﺭﺳﺎﻝ ﺭﺳﺎﻟﺔ ﻗﺼﲑﺓ ﻋﻦ‬ ‫ﺑﻌﺪ ﻟﻴﻄﻠﻖ ﺯﻭﺟﺘﻪ"‪ ،‬ﺑﻞ ﺇ‪‬ﺎ ﻃﺎﻟﺒﺖ ﲟﺮﺍﺟﻌﺔ ﻗﺒﻮﻝ ﺷﺮﻋﻴﺔ ﺍﻟﻄﻼﻕ ﺍﳌﻔﺎﺟﺊ ﺣﱴ ﻋﱪ ﺍﳍﺎﺗﻒ‪.‬‬ ‫ﻭﻗﺎﻟﺖ ﺍﻟﺪﻛﺘﻮﺭﺓ ﺷﺮﻳﻔﺔ ﻟﺆﻟﺆﺓ ﻏﺰﺍﱄ ﻋﻀﻮﺓ ﺍﻟﻠﺠﻨﺔ ﺍﻟﺘﻨﻔﻴﺬﻳﺔ ﻟﻠﺤﺰﺏ ﺍﻹﺳﻼﻣﻲ ﺍﳌﺎﻟﻴﺰﻱ ﺑﺄﻥ‬ ‫ﻗﺒﻮﻝ ﺍﻟﻄﻼﻕ ﻋﱪ ﺍﻟﺮﺳﺎﺋﻞ ﺍﻟﻘﺼﲑﺓ ﻣﻦ ﺧﻼﻝ ﺍﶈﻤﻮﻝ ﺳﻴﻜﻮﻥ ﺳﺒﺒﺎ ﰲ ﻓﻘﺪﺍﻥ ﺍﳌـﺮﺃﺓ ﻟﻜﺮﺍﻣﺘـﻬﺎ‪،‬‬ ‫ﻭﺗﺎﺑﻌﺖ ﻗﺎﺋﻠﺔ‪":‬ﺇﻥ ﺍﻟﺰﻭﺍﺝ ﲨﻊ ﻣﻜﺮﻡ ﺑﲔ ﺍﺛﻨﲔ ﻗﺎﺋﻢ ﻋﻠﻰ ﻧﻈﺎﻡ ﺩﻗﻴﻖ‪ ،‬ﻭﳚﺐ ﺃﻥ ﻻ ﻧﻨﺴﻰ ﺍﳌﺴﺆﻭﻟﻴﺔ‬ ‫ﺍﻟﱵ ﻳﺘﺤﻤﻠﻬﺎ ﺍﻟﺰﻭﺝ ﺃﻭ ﺍﻟﺰﻭﺟﺔ ﺃﻣﺎﻡ ﺍﷲ ﺗﻌﺎﱃ‪ ..‬ﻭﺇﺫﺍ ﺃﺧﺬﺕ ﺯﻭﺟﺘﻚ ﻣﻦ ﺃﻫﻠﻬﺎ ﰲ ﺯﻓﺔ ﺗﻀﺮﺏ ﻟﻚ‬ ‫ﺍﻟﺪﻓﻮﻑ ﻓﻴﻬﺎ‪ ،‬ﻓﻌﻠﻴﻚ ﺃﻥ ﺗﺮﺩﻫﺎ ﻣﻜﺮﻣﺔ ﻛﻤﺎ ﺃﺧﺬ‪‬ﺎ‪ ..‬ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺘﺴﺮﻳﺢ ﺑﺈﺣﺴﺎﻥ "‪ ،‬ﻭﻗﺎﻟﺖ‬ ‫ﻧﻴﻚ ﻧﻮﺭ ﻋﻴﲏ ﺑﺪﱄ ﺷﺎﻩ ﻣﺪﻳﺮﺓ ﺍﻷﲝﺎﺙ ﰲ ﻣﻨﻈﻤﺔ "ﺍﻷﺧﺖ ﰲ ﺍﻹﺳﻼﻡ" ﺑﺄﻥ ﺍﻟﺴﻤﺎﺡ ﺑﺎﻟﻄﻼﻕ ﻋﱪ‬ ‫ﺍﻟﺮﺳﺎﺋﻞ ﺍﻟﻘﺼﲑﺓ ﻳﺼﻮﺭ ﻟﻸﺯﻭﺍﺝ ﻭﺣﱴ ﻟﻐﲑ ﺍﳌﺴﻠﻤﲔ ﺃﻥ ﺍﻹﺳﻼﻡ ﻳﺸﺠﻊ ﻋﻠﻰ ﺍﻟﻄﻼﻕ ﻭﻳﺴﻬﻠﻪ ﻟﻜﻨﻪ‬ ‫‪464‬‬ ‫"ﺃﺑﻐﺾ ﺍﳊﻼﻝ ﺇﱃ ﺍﷲ " ‪.‬‬ ‫ﻣﻮﻗﻒ ﺍﳊﻜﻮﻣﺔ ﺍﳌﺎﻟﻴﺰﻳﺔ )ﺍﻟﻘﺎﻧﻮﻥ ﺍﳌﺎﻟﻴﺰﻱ‪ ،‬ﻭﻭﺯﺍﺭﺓ ﺍﻟﺸﺆﻭﻥ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﻷﻭﻗﺎﻑ(‬ ‫ﺯﺍﺩﺕ ﺣﺪﺓ ﺍﳉﺪﻝ ﺣﻮﻝ ﺗﻠﻚ ﺍﻟﻘﻀﻴﺔ ﺣﲔ ﺃﻋﻠﻨﺖ ﺇﺣﺪﻯ ﺍﳍﻴﺌﺎﺕ ﺍﻟﺪﻳﻨﻴﺔ ﺍﶈﻠﻴـﺔ ﰲ ﻣﺎﻟﻴﺰﻳـﺎ‬ ‫ﻣﻮﺍﻓﻘﺘﻬﺎ ﺃﻳﻀﺎ ﻋﻠﻰ ﺍﻟﻄﻼﻕ ﻋﱪ ﺭﺳﺎﺋﻞ ﺍﶈﻤﻮﻝ؛ ﻭﻫﻮ ﻣﺎ ﺩﻓﻊ ﺍﳊﻜﻮﻣﺔ ﺍﳌﺎﻟﻴﺰﻳﺔ ﺇﱃ ﺍﻟﻨﻈﺮ ﻟﻠﻘـﻀﻴﺔ‬ ‫ﺑﻌﲔ ﺍﻻﻋﺘﺒﺎﺭ‪.‬‬

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‫ﻭﰲ ﻫﺬﺍ ﺍﻟﺴﻴﺎﻕ‪ ،‬ﱂ ﻳﺘﺨﺬ ﺭﺋﻴﺲ ﺍﻟﻮﺯﺭﺍﺀ ﺍﳌﺎﻟﻴﺰﻱ "ﳏﺎﺿﲑ ﳏﻤﺪ" ﻣﻮﻗﻔﺎ ﻗﺎﻃﻌﺎ ﻣـﻦ ﺍﳉـﺪﻝ‬ ‫ﺍﻟﻮﺍﻗﻊ‪ ،‬ﺣﻴﺚ ﻗﺎﻝ‪" :‬ﺇﻥ ﳎﻠﺲ ﺍﻟﻮﺯﺭﺍﺀ ﻗﺮﺭ ﺃﻧﻪ ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﳝﻜﻦ ﻓﻴﻪ ﺍﻋﺘﺒﺎﺭ ﺍﻟﻄﻼﻕ ‪‬ﺬﻩ ﺍﻟﻮﺳﻴﻠﺔ‬ ‫ﺻﺤﻴﺤﺎ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻳﺒﻘﻰ ﺃﻥ ﻫﺬﻩ ﻟﻴﺴﺖ ﻫﻲ ﺍﻟﻮﺳﻴﻠﺔ ﺍﳉﻴﺪﺓ"‪.‬‬ ‫ﻭﺷﺪﺩ ﻋﻠﻰ ﺿﺮﻭﺭﺓ "ﲡﻨﺐ ﺇﺳﺎﺀﺓ ﺍﺳﺘﺨﺪﺍﻡ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﺘﻜﻨﻮﻟﻮﺟﻴﺎ ﺍﳊﺪﻳﺜﺔ"‪.‬‬ ‫ﻭﻗﺪ ﻗﺮﺭ ﺍﻟﱪﳌﺎﻥ ﻳﻮﻡ ‪ 30‬ﺟﻮﻳﻠﻴﺔ ‪ 2003‬ﺃﻧﻪ ﻟﻴﺲ ﻣﻦ ﺣﻖ ﺍﳌﺎﻟﻴﺰﻳﻦ ﺍﳌـﺴﻠﻤﲔ ﺃﻥ ﻳﻄﻠﻘـﻮﺍ‬ ‫ﺯﻭﺟﺎ‪‬ﻢ ‪‬ﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ﺍﳌﺨﺎﻟﻔﺔ ﻟﻌﺎﺩﺍ‪‬ﻢ ﻭﻟﺮﻭﺡ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺷﺪﺩ ﻋﻠﻰ ﺿﺮﻭﺭﺓ ﺳﻦ ﻗﻮﺍﻧﲔ‬ ‫ﲤﻨﻊ ﺃﻭ ﲢﺪ ﻣﻦ ﺇﻃﻼﻕ ﻟﻔﻆ ﺍﻟﻄﻼﻕ ﺑﻮﺳﻴﻠﺔ ﺍﳍﺎﺗﻒ ﺍﻟﻨﻘﺎﻝ ﺃﻭ ﺃﻱ ﻭﺳﻴﻠﺔ ﺍﺗﺼﺎﻝ ﺃﺧﺮﻯ ﻣﺜﻞ ﺍﻟﻔﺎﻛﺲ‬ ‫ﻭﺍﻟﱪﻳﺪ ﺍﻹﻟﻜﺘﺮﻭﱐ‪.‬‬ ‫ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻮﺯﻳﺮ ﺑﺮﺋﺎﺳﺔ ﺍﻟﻮﺯﺭﺍﺀ ﺍﳌﺎﻟﻴﺰﻳﺔ "ﺳﺮﻱ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺯﻳﻦ ﺍﻟﻌﺎﺑﺪﻳﻦ"‪" :‬ﺇﻥ ﺍﻟﻘﻮﺍﻧﲔ ﺍﻟﱵ‬ ‫ﲢﻜﻢ ﻣﺴﺄﻟﺔ ﺍﻟﻄﻼﻕ ﰲ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﺍﳌﺴﻠﻤﺔ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺘﻢ ﺗﻌﺪﻳﻠﻬﺎ ﲝﻴﺚ ﲤﻨﻊ ﺍﻟﺮﺟﺎﻝ ﻣﻦ ﺍﺳﺘﺨﺪﺍﻡ‬ ‫ﺭﺳﺎﺋﻞ ﺍﶈﻤﻮﻝ ﰲ ﺇﻳﻘﺎﻉ ﺍﻟﻄﻼﻕ"‪.‬‬ ‫ﻭﺷﺪﺩ ﺍﻟﻮﺯﻳﺮ ﻋﻠﻰ "ﻋﺪﻡ ﺻﺤﺔ" ﺍﻟﻄﻼﻕ ‪‬ﺬﻩ ﺍﻟﻮﺳﻴﻠﺔ ﰲ "ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﺍﳌﺴﻠﻤﺔ" ﺍﻟﺬﻱ ﻭﺿﻊ‬ ‫ﰲ ﻋﺎﻡ ‪ 1984‬ﺇﻻ ﺇﺫﺍ ﰎ ﺍﻟﺘﺼﺪﻳﻖ ﻋﻠﻴﻪ )ﺍﻟﻄﻼﻕ( ﻣﻦ ﻗﺒﻞ ﳏﻜﻤﺔ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭﻫﻲ ﺍﶈﻜﻤـﺔ ﺍﻟـﱵ‬ ‫ﺃﺻﺪﺭﺕ ﺍﳊﻜﻢ ﺍﻟﺴﺎﺑﻖ ﰲ ﻗﻀﻴﺔ ﺃﺯﻳﺪﺓ ﻭﴰﺲ ﺍﻟﺪﻳﻦ‪.‬‬ ‫ﻭﺃﻛﺪ ﺍﻟﻮﺯﻳﺮ ﻋﻠﻰ ﺃﻥ ﺍﻟﻄﻼﻕ ﻋﱪ ﺭﺳﺎﺋﻞ ﺍﶈﻤﻮﻝ "ﳐﺎﻟﻒ ﻟﻘﺎﻧﻮﻥ ﺍﻟﺒﻼﺩ"‪ ،‬ﻣﺜﻞ ﲨﻴـﻊ ﺃﻧـﻮﺍﻉ‬ ‫ﺍﻟﻄﻼﻕ ﺍﻷﺧﺮﻯ ﺍﻟﱵ ﺗﺘﻢ ﺧﺎﺭﺝ ﺍﶈﻜﻤﺔ‪.‬‬ ‫ﺃﻋﻠﻦ ﺍﻟﺪﻛﺘﻮﺭ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﻋﺜﻤﺎﻥ ﺍﳌﺴﺘﺸﺎﺭ ﺍﻟﺸﺮﻋﻲ ﻟﺮﺋﻴﺲ ﺍﻟﻮﺯﺭﺍﺀ ﺍﳌﺎﻟﻴﺰﻱ ﺑـﺄﻥ ﺇﺭﺳـﺎﻝ‬ ‫ﺇﻋﻼﻥ ﺍﻟﻄﻼﻕ ﺑﺎﺳﺘﺨﺪﺍﻡ ﺍﳍﺎﺗﻒ ﺍﶈﻤﻮﻝ ﻋﱪ "ﺧﺪﻣﺔ ﺍﻟﺮﺳﺎﺋﻞ ﺍﻟﻘﺼﲑﺓ" ﺍﳌﻌﺮﻭﻓﺔ ﺑﺎﲰﻬﺎ ﺍﳌﺨﺘـﺼﺮ )‬ ‫‪ (SMS‬ﻏﲑ ﻣﻘﺒﻮﻝ ﰲ ﻣﺎﻟﻴﺰﻳﺎ ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺇﻣﻜﺎﻧﻴﺔ ﻗﺒﻮﻟﻪ ﺷﺮﻋﺎ‪.‬‬ ‫ﻭﻭﺻﻒ ﺍﻟﺪﻛﺘﻮﺭ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﰲ ﺗﺼﺮﻳﺢ ﻟﻪ ﻳﻮﻡ ﺍﳋﻤﻴﺲ ) ‪ (2001/7/12‬ﺳﻠﻮﻙ ﺍﻟﺸﺨﺺ‬ ‫ﺍﳌﻄﻠﻖ ﻟﺰﻭﺟﺘﻪ ﻋﱪ ﺭﺳﺎﻟﺔ ﻗﺼﲑﺓ ﻳﺒﻌﺜﻬﺎ ﻋﱪ ﺍﳍﺎﺗﻒ ﺍﶈﻤﻮﻝ ﺑﺄﻧﻪ "ﻋﻤﻞ ﻏﲑ ﻣﺴﺆﻭﻝ ﻭﺧﻄﲑ‪ ،‬ﻭﳚﺐ‬ ‫ﺃﻻ ﻧﺘﺴﺎﻫﻞ ﻣﻌﻪ"‪ .‬ﻭﺩﻋﺎ ﺍﻟﺰﻭﺟﺎﺕ ﺍﻟﻼﰐ ﻳﺘﻠﻘﲔ ﺭﺳﺎﻟﺔ ﻃﻼﻕ ﻋﱪ ﺭﺳﺎﺋﻞ ﺍﳍﺎﺗﻒ ﺍﻟﻘﺼﲑﺓ ﺃﻥ ﻳﺮﻓﻌﻦ‬ ‫ﺑﺬﻟﻚ ﺗﻘﺮﻳﺮﺍ ﺇﱃ ﺍﻟﺴﻠﻄﺎﺕ ﺍﻟﺪﻳﻨﻴﺔ ﻟﻠﺘﺤﻘﻖ ﻣﻦ ﻫﺬﻩ ﺍﳊﺎﻻﺕ ﻭﺍﻟﻮﻗﻮﻑ ﻋﻦ ﻗﺮﺏ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻈﺎﻫﺮﺓ‬ ‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﳉﺪﻳﺪﺓ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﳌﺴﺘﺸﺎﺭ ﺍﳌﺎﻟﻴﺰﻱ‪" :‬ﻟﺪﻳﻨﺎ ﻗﻮﺍﻧﲔ ﻛﺎﻓﻴﺔ ﻟﻜﺒﺢ ﺳﻠﻮﻛﻴﺎﺕ ﺍﻟﻄﻼﻕ ﺍﳌﺘﻌﺠﻞ ﻣﻦ ﻗﺒﻞ ﺍﻷﺯﻭﺍﺝ‬ ‫ﺍﳌﺴﻠﻤﲔ ﺍﻟﺬﻳﻦ ﻳﺮﻳﺪﻭﻥ ﺍﻟﺘﺨﻠﻲ ﻋﻦ ﺯﻭﺟﺎ‪‬ﻢ ﺑﺪﻭﻥ ﻣﱪﺭﺍﺕ ﻛﺎﻓﻴﺔ‪ ،‬ﻣﺘﻮﻋﺪﺍ ﺍﳌﻄﻠﻘﲔ ﻋﱪ ﺍﳍـﺎﺗﻒ‬ ‫ﺍﻟﻨﻘﺎﻝ ﲟﻼﺣﻘﺔ ﺍﻟﺴﻠﻄﺎﺕ ﳍﻢ"‪.‬‬ ‫ﺑﻴﻨﻤﺎ ﻗﺎﻟﺖ ﺷﻬﺮﺯﺍﺩ ﻋﺒﺪ ﺍﳉﻠﻴﻞ "ﻭﺯﻳﺮﺓ ﺗﻨﻤﻴﺔ ﺍﳌﺮﺃﺓ ﻭﺍﻷﺳﺮﺓ" ﺍﳌﺎﻟﻴﺰﻳﺔ‪ :‬ﺇﻥ ﺍﻟﻄـﻼﻕ ﻋـﱪ‬ ‫ﺭﺳﺎﺋﻞ ﺍﶈﻤﻮﻝ "ﻟﻴﺲ ﻓﻘﻂ ﺇﻫﺎﻧﺔ ﰲ ﺣﻖ ﺍﳌﺮﺃﺓ‪ ،‬ﻭﺇﳕﺎ ﳝﻜﻦ ﺃﻳﻀﺎ ﺃﻥ ﻳﺴﻲﺀ ﺇﱃ ﻗﻮﺍﻧﲔ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﺇﱃ‬ ‫ﺟﺎﻧﺐ ﺃﻧﻪ ﳝﻜﻦ ﺃﻥ ﻳ‪‬ﺸﻴﻊ ﺍﻧﻄﺒﺎﻋﺎ ﺳﻴﺌﺎ ﻋﻦ ﺍﻟﺮﺟﺎﻝ ﺍﳌﺴﻠﻤﲔ ﰲ ﻣﺎﻟﻴﺰﻳﺎ"‪.‬‬

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‫ﻭﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﺃﻗﺮﺕ ﻓﻴﻪ ﳏﻜﻤﺔ ﺍﻟﺸﺮﻳﻌﺔ ﺻﺤﺘﻪ‪ ،‬ﺣﺜﺖ ﺳﻴﱵ ﺯﻫﺎﺭﺓ ﺳـﻠﻴﻤﺎﻥ ‪-‬ﻭﺯﻳـﺮﺓ‬ ‫ﺍﻟﻮﺣﺪﺓ ﻭﺍﻟﺘﻨﻤﻴﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﰲ ﻣﺎﻟﻴﺰﻳﺎ‪ -‬ﺍﻟﺮﺟﺎﻝ ﻋﻠﻰ ﻋﺪﻡ ﺍﻟﻠﺠﻮﺀ ﺇﱃ ﺍﻟﻄﻼﻕ ﻋﱪ ﻫﺬﻩ ﺍﻟﻮﺳـﻴﻠﺔ‬ ‫ﺍﻟﱵ ﻭﺻﻔﺘﻬﺎ ﺑـ"ﺍﻟﻌﻤﻞ ﺍﳌﺨﺰﻱ ﺍﻟﺬﻱ ﳛﻘﺮ ﻣﻦ ﻗﺪﺳﻴﺔ ﺍﻟﺰﻭﺍﺝ ﻭﻣﺆﺳﺴﺔ ﺍﻷﺳﺮﺓ"‪.‬‬ ‫ﻭﻗﺎﻟﺖ ﺍﻟﻮﺯﻳﺮﺓ ﰲ ﺗﺼﺮﳛﺎﺕ ﺍﻷﺣﺪ ‪ :2003-8-3‬ﻳﻨﺒﻐﻲ ﺃﻻ ﻳ‪‬ﻘﺒﻞ ﺍﳌﺴﻠﻤﻮﻥ ﻋﻠﻰ ﺍﻟﻄـﻼﻕ‬ ‫ﻋﱪ ﺭﺳﺎﺋﻞ ﺍﳋﻠﻮﻱ؛ ﻷﻥ ﻫﺬﻩ ﺍﻟﻮﺳﻴﻠﺔ "ﻣﻦ ﺷﺄ‪‬ﺎ ﺃﻥ ﺗﺸﻮﻩ ﺻﻮﺭﺓ ﺍﻹﺳﻼﻡ ﻭﺍﳌﺴﻠﻤﲔ ﰲ ﺍﻟـﺒﻼﺩ"‪،‬‬ ‫ﻭﺫﻟﻚ ﲝﺴﺐ ﻭﻛﺎﻟﺔ ﺃﻧﺒﺎﺀ "ﺑﺮﻧﺎﻣﺎ" ﺍﳌﺎﻟﻴﺰﻳﺔ ﺍﻟﺮﲰﻴﺔ‪.‬‬ ‫ﻭﻧﺼﺤﺖ ﺍﻟﻮﺯﻳﺮﺓ ﺍﻷﺯﻭﺍﺝ ﺑﺎﻟﻨﻈﺮ ﺇﱃ ﺗﺪﺍﻋﻴﺎﺕ ﺍﻟﻄﻼﻕ ﻋﱪ ﺍﶈﻤﻮﻝ ﻋﻠـﻰ ﺍﻷﺳـﺮﺓ ﻭﻋﻠـﻰ‬ ‫‪465‬‬ ‫ﺍﻷﻃﻔﺎﻝ‪ ،‬ﻣﻀﻴﻔﺔ ﺃ‪‬ﺎ "ﺗﺄﺳﻒ ﺃﻥ ﺷﺨﺼﺎ ﻣﺎ ﳝﻜﻦ ﺃﻥ ﻳﻄﻠﻖ ‪‬ﺬﻩ ﺍﻟﻮﺳﻴﻠﺔ" ‪.‬‬ ‫ﺍﻟﻄﻼﻕ ﺑﺎﻟﱪﻳﺪ ﺍﻹﻟﻜﺘﺮﻭﱐ )ﺍﻹﻧﺘﺮﻧﻴﺖ( )ﻗﻀﻴﺔ ﳏﻜﻤﺔ ﺩﰊ –ﺩﻭﻟﺔ ﺍﻹﻣﺎﺭﺍﺕ ﺍﻟﻌﺮﺑﻴﺔ‪.(-‬‬ ‫ﻋﻘﺪﺕ ﺍﶈﻜﻤﺔ ﺍﻟﺸﺮﻋﻴﺔ ﰲ ﺩﰊ ﺟﻠﺴﺔ ﻳﻮﻡ ‪2000-5-14‬ﻡ‪ ،‬ﻟﻠﻨﻈﺮ ﰲ ﻃﻠﺐ ﺗﺴﺠﻴﻞ ﺃﻭﻝ‬ ‫ﻃﻼﻕ ﻣﻦ ﻧﻮﻋﻪ ﰎ ﻋﱪ ﺍﻹﻧﺘﺮﻧﺖ‪ ،‬ﺗﻘﺪﻡ ﺑﻪ ﺍﻟﺰﻭﺝ‪ ،‬ﺑﻌﺪ ﻣﺎ ﻳﻘﺮﺏ ﻣﻦ ‪ 6‬ﺷﻬﻮﺭ ﻣﻦ ﺇﺭﺳﺎﻝ ﺭﺳـﺎﻟﺔ‬ ‫ﺖ ﻃﺎﻟﻖ( ﺑﺎﻟﻠﻐﺔ ﺍﻹﳒﻠﻴﺰﻳﺔ‪ .‬ﻭﻗﺪ ﺃﺧﻄـﺮﺕ ﺍﶈﻜﻤـﺔ‬ ‫ﻋﱪ ﺍﻟﱪﻳﺪ ﺍﻹﻟﻜﺘﺮﻭﱐ ﺇﱃ ﺯﻭﺟﺘﻪ ﻓﺤﻮﺍﻫﺎ‪) :‬ﺃﻧ ‪‬‬ ‫ﳏﺎﻣﻴﺔ ﺍﻟﺰﻭﺟﺔ ﻟﻠﺤﻀﻮﺭ ﺃﻣﺎﻣﻬﺎ ﻟﻠﻨﻈﺮ ﰲ ﻃﻠﺐ ﺍﻟﺘﺴﺠﻴﻞ ﺍﳌﻘﺪ‪‬ﻡ ﻣﻦ ﺍﻟﺰﻭﺝ‪.‬‬ ‫ﻭﺃﻛﺪ ﻣﺼﺪﺭ ﻣﻘﺮ‪‬ﺏ ﻣﻦ ﺍﻟﺰﻭﺟﲔ ﺃ‪‬ﻤﺎ ﺗﺰﻭﺟﺎ ﻣﻨﺬ ‪ 5‬ﺳﻨﻮﺍﺕ‪ ،‬ﰲ ﺃﺣﺪ ﺍﳌﺮﺍﻛﺰ ﺍﻹﺳـﻼﻣﻴﺔ ﰲ‬ ‫ﻣﺪﻳﻨﺔ ﻧﻴﻮﻳﻮﺭﻙ‪ ،‬ﺑﻌﺪﻣﺎ ﺃﺷﻬﺮ ﺍﻟﺰﻭﺝ ﺇﺳﻼﻣﻪ؛ ﺣﻴﺚ ﺇﻧﻪ ﺃﻣﲑﻛﻲ ﻣﻦ ﺃﺻﻞ ﻋﺮﰊ‪ ،‬ﻭﺍﻟﺰﻭﺟـﺔ ﻣـﻦ‬ ‫ﺍﻟﺴﻌﻮﺩﻳﺔ‪ ،‬ﻭﺭ‪‬ﺯﻗﺎ ﺑﻄﻔﻞ ﻳﺒﻠﻎ ﻣﻦ ﺍﻟﻌﻤﺮ ﻋﺎﻣ‪‬ﺎ ﻭﺍﺣﺪ‪‬ﺍ‪ ،‬ﻭﻳﻌﻤﻼﻥ ﰲ ﺩﰊ ﺻﺤﻔﻴﲔ‪ .‬ﻭﻳﺆﻛﺪ ﺍﳌﺼﺪﺭ ﺃﻥ‬ ‫ﺍﻟﺰﻭﺟﲔ ﻗﺎﻣﺎ ﺑﺘﺴﺠﻴﻞ ﺯﻭﺍﺟﻬﻤﺎ ﻣﺪﻧﻴ‪‬ﺎ ﰲ ﻭﻻﻳﺔ ﻧﻴﻮﻳﻮﺭﻙ‪ ،‬ﻭﻇﻼ ﺯﻭﺟﲔ ﺣﱴ ﺷﻬﺮ ﺃﻛﺘﻮﺑﺮ ﻣﻦ ﺍﻟﻌﺎﻡ‬ ‫ﺖ ﻃﺎﻟﻖ(‪،‬‬ ‫ﺍﳌﺎﺿﻲ‪ ،‬ﻋﻨﺪﻣﺎ ﺗﺮﻙ ﺍﻟﺰﻭﺝ ﺑﻴﺘﻪ‪ ،‬ﻭﺃﺭﺳﻞ ﺭﺳﺎﻟﺔ ﻋﱪ ﺍﻟﱪﻳﺪ ﺍﻹﻟﻜﺘﺮﻭﱐ ﺗﻘﻮﻝ ﻟﻠﺰﻭﺟﺔ‪) :‬ﺃﻧ ‪‬‬ ‫ﻭﻳﺸﲑ ﺍﳌﺼﺪﺭ ﺇﱃ ﺃﻥ ﺍﻟﺰﻭﺝ ﺗﺰﻭﺝ ﰲ ﻳﻨﺎﻳﺮ ﺍﳌﺎﺿﻲ ﻣﻦ ﺃﺧﺮﻯ ﺫﺍﺕ ﺟﻨﺴﻴﺔ ﺃﻭﺭﻭﺑﻴﺔ‪ ،‬ﻭﻭﺛﹼﻖ ﻫـﺬﺍ‬ ‫ﺍﻟﺰﻭﺍﺝ ﰲ ﻟﺒﻨﺎﻥ‪.‬‬ ‫ﻭﻭﻓﻘﹰﺎ ﻟﻠﺮﻭﺍﻳﺔ ﻧﻔﺴﻬﺎ‪ ..‬ﻓﺈﻥ ﺍﻟﺰﻭﺟﺔ ﺗﺮﻓﺾ ﻫﺬﺍ ﺍﻟﻄﻼﻕ ﻋﱪ ﺍﻹﻧﺘﺮﻧﺖ‪ ،‬ﻭﺃ‪‬ﺎ ﺳﻮﻑ ﺗﺴﺘﺄﻧﻒ ‪-‬‬ ‫ﰲ ﺣﺎﻟﺔ ﺍﳌﻮﺍﻓﻘﺔ‪ -‬ﻋﻠﻰ ﻃﻠﺐ ﺍﻟﺘﺴﺠﻴﻞ ﺍﳌﻘﺪ‪‬ﻡ ﻣﻦ ﺍﻟﺰﻭﺝ‪.‬‬ ‫ﻭﻛﺎﻧﺖ ﺍﶈﺎﻣﻴﺔ ﺍﻟﱵ ﰎ ﺗﻮﻛﻴﻠﻬﺎ ﻣﻦ ﻗ‪‬ﺒﻞ ﺍﻟﺰﻭﺟﺔ‪ ،‬ﻭﻫﻲ ﺃﻣﲑﻛﻴﺔ ﺍﻷﺻﻞ ﻭﻣﺘﺨﺼﺼﺔ ﰲ ﺷـﺆﻭﻥ‬ ‫ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪-‬ﻗﺪ ﺃﻛﺪﺕ ﺃﻥ ﺍﻟﻄﻼﻕ ‪‬ﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ﻻ ﳚـﻮﺯ؛ ﻷﻥ ﺍﻟـﺰﻭﺍﺝ ﰎ ﰲ ﺇﺣـﺪﻯ‬ ‫ﺍﻟﻮﻻﻳﺎﺕ ﺍﻷﻣﲑﻛﻴﺔ ﺍﻟﱵ ﻻ ﺗﺄﺧﺬ ‪‬ﺬﺍ ﺍﻟﻨﻈﺎﻡ‪.‬‬ ‫ﺭﺃﻱ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﳌﻔﺘﲔ ﰲ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻟﻄﻼﻕ‪:‬‬ ‫ﻳﺮﻓﺾ ﺍﻟﺪﻛﺘﻮﺭ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺍﻟﺪﻳﻠﻤﻲ ﻭﺯﻳﺮ ﺍﻟﻌﺪﻝ ﺍﻟﻴﻤﲏ ﺍﻟﺴﺎﺑﻖ ﺍﺳﺘﺨﺪﺍﻡ ﺍﻟﱪﻳﺪ ﺍﻹﻟﻜﺘﺮﻭﱐ؛‬ ‫ﻹﺑﻼﻍ ﺍﻟﺰﻭﺟﺔ ﺑﺎﻟﻄﻼﻕ‪ ،‬ﺣﻴﺚ ﳝﻜﻦ ﻷﻱ ﺷﺨﺺ ﺃﻥ ﻳﻮﻗﻊ ﺍﻟﻔﺘﻨﺔ ﺑﲔ ﺍﻟﺰﻭﺟﲔ ﺑﺈﺭﺳﺎﻟﻪ "ﺇﻣﻴﻞ ﳛﻤﻞ‬ ‫ﺍﻟﻄﻼﻕ ﻟﺰﻭﺟﺔ ﺩﻭﻥ ﻋﻠﻢ ﺯﻭﺟﻬﺎ"‪.‬‬ ‫‪ -465‬ﻛﻮﺍﻻﳌﺒﻮﺭ‪ -‬ﻛﺎﺯﻱ ﳏﻤﻮﺩ‪ -‬ﺇﺳﻼﻡ ﺃﻭﻥ ﻻﻳﻦ‪.‬ﻧﺖ‪2003-8-3 /‬‬

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‫ﻭﻳﻘﻮﻝ ﺍﻟﺪﻛﺘﻮﺭ ﻧﺼﺮ ﻓﺮﻳﺪ ﻭﺍﺻﻞ ﻣﻔﱵ ﻣﺼﺮ‪" :‬ﺇﻥ ﺍﻟﻄﻼﻕ ﳜﺘﻠﻒ ﻋﻦ ﺗﻮﺛﻴﻖ ﻋﻘﻮﺩ ﺍﻟـﺰﻭﺍﺝ؛‬ ‫ﻷﻥ ﺍﻟﻄﻼﻕ ﻳﺼﺪﺭ ﻋﻦ ﺍﻟﻔﺮﺩ ﻧﻔﺴﻪ‪ ،‬ﻓﻤﻦ ﺍﳌﻤﻜﻦ ﺃﻥ ﻳﺘﻢ ﻋﻦ ﻃﺮﻳﻖ ﺍﻹﻧﺘﺮﻧﺖ‪ ،‬ﻭﻟﻜﻨﻪ ﳛﺘـﺎﺝ ﻫـﻮ‬ ‫ﺍﻵﺧﺮ ﺇﱃ ﺗﻮﺛﻴﻖ؛ ﻟﺘﺘﺤﻘﻖ ﺍﻟﺰﻭﺟﺔ ﻣﻦ ﻃﻼﻗﻬﺎ‪ ،‬ﺣﱴ ﺇﺫﺍ ﺃﺭﺍﺩﺕ ﺃﻥ ﺗﺘﺰﻭﺝ ﻣﻦ ﺁﺧﺮ ﻳﻜﻮﻥ ﻣﻌﻬﺎ ﺩﻟﻴﻞ‬ ‫ﻃﻼﻗﻬﺎ‪ ،‬ﻓﺈﺫﺍ ﺃﻧﻜﺮ ﺍﻟﺰﻭﺝ ﻋﻤﻠﻴﺔ ﺍﻟﻄﻼﻕ ﺍﻟﱵ ﲤﱠﺖ ﻋﱪ ﺍﻹﻧﺘﺮﻧﺖ ﺗﻜﻮﻥ ﺍﻟﻮﺭﻗﺔ ﺍﳌﻮﺛﻘـﺔ ﻭﺍﳌـﺸﻬﻮﺩ‬ ‫ﻋﻠﻴﻬﺎ ﻭﺍﳌﺮﺳﻠﺔ ﺑﻄﺮﻳﻖ ﺍﻹﻧﺘﺮﻧﺖ ﻫﻲ ﺇﺛﺒﺎﺕ ﻋﻤﻠﻴﺔ ﺍﻟﻄﻼﻕ‪.‬‬ ‫ﻭﻳﻘﻮﻝ ﺍﻟﺪﻛﺘﻮﺭ ﳛﲕ ﻫﺎﺷﻢ ﻓﺮﻏﻠﻲ ‪-‬ﺃﺳﺘﺎﺫ ﺍﻟﻌﻘﻴﺪﺓ ﰲ ﻗﺴﻢ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺟﺎﻣﻌﺔ‬ ‫ﺍﻹﻣﺎﺭﺍﺕ‪ :-‬ﺇﻥ ﺍﻟﻄﻼﻕ ﻋﱪ ﺍﻹﻧﺘﺮﻧﺖ ﻳﻌﺘﱪ ﻃﻼﻗﹰﺎ ﺻﺤﻴﺤ‪‬ﺎ‪ ،‬ﺷﺮﻳﻄﺔ ﺃﻥ ﻳﺘﻢ ﺍﻟﺘﻮﺛﻖ ﻣﻦ ﺇﻗﺮﺍﺭ ﻃﺮﰲ‬ ‫ﺍﻟﻌﻼﻗﺔ ﺑﻪ‪ .‬ﻭﺃﺷﺎﺭ ﺇﱃ ﺃﻥ ﺷﺒﻜﺔ ﺍﻹﻧﺘﺮﻧﺖ ﻟﻴﺴﺖ ﺇﻻ ﻭﺳﻴﻠﺔ ﺍﺗﺼﺎﻝ ﺟﺪﻳﺪﺓ‪ ،‬ﻣﺜﻠـﻬﺎ ﻣﺜـﻞ ﺍﻟﱪﻳـﺪ‬ ‫ﻭﺍﳍﺎﺗﻒ ﻭﻏﲑﳘﺎ‪ ،‬ﻣﺸ ‪‬ﲑﺍ ﺇﱃ ﺃﻥ ﺍﻋﺘﺮﺍﻑ ﺍﻟﺰﻭﺝ ﺑﺈﺭﺳﺎﻟﻪ ﺍﻟﺮﺳﺎﻟﺔ ﺍﳌﺘﻀﻤﻨﺔ ﻟﻠﻄﻼﻕ‪ ،‬ﻭﺗﺴﻠﱡﻢ ﺍﻟﺰﻭﺟـﺔ‬ ‫ﳍﺎ ﺃﻭ ﻋﻠﻤﻬﺎ ﺑﻪ‪ ،‬ﻳﺆﻛﺪﺍﻥ ﻭﻗﻮﻉ ﺍﻟﻄﻼﻕ ﺻﺤﻴﺤ‪‬ﺎ‪ ،‬ﻭﻗــﺎﻝ – ﰲ ﺗﺼﺮﳛﺎﺕ ﻟـﺼﺤﻴﻔﺔ ﺍﳋﻠـﻴﺞ‬ ‫ﺍﻹﻣﺎﺭﺍﺗﻴﺔ ‪ -‬ﺇﻥ ﺍﻟﻜــﺘﺎﺑﺔ ﻓــﻲ ﻫــﺬﺍ ﺍﻟﺸﺄﻥ ﻻ ﺗﺆﺧﺬ ﻣﺴﺘﻘﻠﺔ‪ ،‬ﻭﻟﻜﻦ ﻻ ﺑﺪ ﻣﻦ ﺇﻗﺮﺍﺭ ﻛﻼ‬ ‫ﺍﻟﻄﺮﻓﲔ‪ ،‬ﺑﺈﺭﺳﺎﻝ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﻭﺗﺴﻠﻤﻬﺎ‪ ،‬ﻣﺆﻛﺪ‪‬ﺍ ﰲ ﻫﺬﺍ ﺍﻟﺼﺪﺩ ﺃﻧﻪ ﻻ ﻳﻬﻢ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟـﺰﻭﺍﺝ ﰲ‬ ‫ﺃﻣﲑﻛﺎ ﺃﻭ ﰲ ﺃﻱ ﻣﻜﺎﻥ ﰲ ﺍﻟﻌﺎﱂ؛ )ﻷﻧﻨﺎ ﻧﺘﺤﺪﺙ ﻋﻦ ﺗﻄﺒﻴﻖ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ(‪.‬‬ ‫ﻛﺬﻟﻚ ﺃﻛﺪ ﺍﳌﺴﺘﺸﺎﺭ ﻋﺒﻴﺪ ﺇﺑﺮﺍﻫﻴﻢ ‪-‬ﺍﻟﻘﺎﺿﻲ ﰲ ﳏﻜﻤـﺔ ﺍﻻﺳـﺘﺌﻨﺎﻑ ﰲ ﺍﻟـﺸﺎﺭﻗﺔ‪ -‬ﺃﻥ‬ ‫ﺍﻟﻄﻼﻕ ﻳﻘﻊ ﺳﻮﺍﺀ ﻣﺸﺎﻓﻬﺔ ﺃﻭ ﻛﺘﺎﺑﺔ‪ ،‬ﻭﺫﻟـــﻚ ﺑﺎﺗـــﻔﺎﻕ ﺟــﻤﻴﻊ ﺍﻟﻔﻘﻬﺎﺀ‪ ،‬ﻣـﺸﲑ‪‬ﺍ ﺇﱃ‬ ‫ﺃﻥ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﱵ ﻳﺘﻀﻤﻨﻬﺎ ﻭﻗــﻮﻉ ﺍﻟﻄﻼﻕ ﺳﻮﺍﺀ ﻗﻴﻠﺖ ﺃﻭ ﻛﺘﺒﺖ ﻓﺈ‪‬ﺎ ﺗﻜـﻮﻥ ﺻـــﺤﻴﺤﺔ‪،‬‬ ‫ﻭﺃﺿﺎﻑ‪ :‬ﺇﻥ ﺫﻟﻚ ﻳﻨﻄﺒﻖ ﻋﻠﻰ ﺍﻟﻄﻼﻕ ﺍﻟﺬﻱ ﻳﺘﻢ ﻋﱪ ﺍﻹﻧﺘﺮﻧﺖ‪ ،‬ﻭﻟﻜﻦ ﺍﻹﺷﻜﺎﻟﻴﺔ ﻫﻨـﺎ ﺗﻜـﻮﻥ ﰲ‬ ‫ﺍﻟﻮﺛﻮﻕ ﻣﻦ ﻣﺼﺪﺭ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﻭﻫﻞ ﺍﻟﺰﻭﺝ ﻫﻮ ﺍﻟﺬﻱ ﺃﺩﺧﻞ ﺍﳌﻌﻠﻮﻣﺔ ﻓﻌ ﹰ‬ ‫ﻼ ﺃﻡ ﺷﺨﺺ ﺁﺧﺮ‪ ،‬ﻭﺃﺷﺎﺭ ﺇﱃ‬ ‫ﺃﻧﻪ ﻃﺎﳌﺎ ﺣﺪﺙ ﺇﻗﺮﺍﺭ ﻣﻦ ﺍﻟﺰﻭﺝ ﺑﺄﻧﻪ ﻣﺼﺪﺭ ﺍﻟﺮﺳﺎﻟﺔ ﻓﺈﻥ ﺫﻟﻚ ﻳﻜﻮﻥ ﺗﻌﺒﲑ‪‬ﺍ ﻋﻦ ﺇﺭﺍﺩﺗﻪ؛ ﻭﺑﺎﻟﺘﺎﱄ ﻳﻘﻊ‬ ‫ﺍﻟﻄﻼﻕ ﻣﻦ ﺗﺎﺭﻳﺦ ﻛﺘﺎﺑﺘﻬﺎ‪ ،‬ﻭﺃﻛﺪ ﺃﻧﻪ ﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﲢﺼﻞ ﺍﻟﺰﻭﺟﺔ ﻋﻠﻰ ﺣﻘﻮﻗﻬﺎ‪ :‬ﻣﻦ ﻧﻔﻘﺔ ﺍﻟﻌـﺪﺓ‬ ‫ﻭﺃﻭﻻﺩﻫﺎ‪ ،‬ﻭﻣﺎ ﱂ ﻳﺪﻓﻊ ﻣﻦ ﻣﻘﺪﻡ ﺍﳌﻬﺮ ﻭﺍﳌﺘﺄﺧﺮ‪ ،‬ﻭﺃﻳﺔ ﺗﻮﺍﺑﻊ ﻣﺎﻟﻴﺔ ﺃﺧﺮﻯ ﳌﻬﺮ ﺍﻟﺰﻭﺟﺔ؛ ﻷﻥ ﺍﻟﻄﻼﻕ‬ ‫ﻭﻗﻊ ﺑﺈﺭﺍﺩﺓ ﺍﻟﺰﻭﺝ‪.‬‬ ‫ﺭﺃﻱ ﻭﺗﻌﻘﻴﺐ‪:‬‬ ‫ﺇﻥ ﺍﳌﺘﺄﻣﻞ ﰲ ﻗﺎﻧﻮﻥ ﺍﻷﺣﻮﺍﻝ ﺍﻟﺸﺨﺼﻴﺔ ﺍﳌﺎﻟﻴﺰﻱ‪ ،‬ﻳﻠﺤﻆ ﺃﻥ ﺍﶈﻜﻤﺔ ﺗﻌﺘﱪ ﺍﻟﻄﻼﻕ ﺍﻟﻮﺍﻗﻊ ﻣـﻦ‬ ‫ﻃﺮﻑ ﺍﻟﺰﻭﺝ ﺧﺎﺭﺝ ﺟﺪﺭﺍﻥ ﺍﶈﻜﻤﺔ ﻏﲑ ﻣﻘﺒﻮﻝ‪ ،‬ﻭﻳﺘﻌﺮﺽ ﻓﻴﻪ ﺻﺎﺣﺒﻪ ﻟﻌﻘﻮﺑﺔ ﻣﺎﻟﻴﺔ ﺃﻭ ﺍﻟﺴﺠﻦ‪ ،‬ﺃﻭ‬ ‫ﻛﻼﳘﺎ‪ ،‬ﻣﺎﱂ ﻳﺘﻢ ﺗﺴﺠﻴﻞ ﻭﺍﻗﻌﺔ ﺍﻟﻄﻼﻕ ﺃﻣﺎ ﺍﻟﻘﺎﺿﻲ ﻹﻗﺮﺍﺭﻫﺎ ﻭﺗﺄﻛﻴﺪﻫﺎ‪.‬‬

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‫‪ISoIT‬‬

‫ﻓﻘﺪ ﺟﺎﺀ ﰲ ﺍﳌﺎﺩﺓ ‪ 124‬ﻣﻦ ﻗﺎﻧﻮﻥ ﺍﻷﺣﻮﺍﻝ ﺍﻟﺸﺨﺼﻴﺔ )‪ :(1984‬ﺃﻥ ﺃﻱ ﺭﺟﻞ ﻃﻠﻖ ﺯﻭﺟﺘـﻪ‬ ‫ﺑﺘﻠﻔﻆ ﺍﻟﻄﻼﻕ ﺑﺄﻱ ﺷﻜﻞ ﺧﺎﺭﺝ ﺍﶈﻜﻤﺔ‪ ،‬ﻭﺑﺪﻭﻥ ﺇﺫ‪‬ﺎ‪ ،‬ﻋﻠﻴﻪ ﺟﻨﺎﻳﺔ‪ ،‬ﻳﻌﺎﻗﺐ ﺑﺪﻓﻊ ﻣﺎ ﻻﻳﺰﻳﺪ ﻋـﻦ‬ ‫‪466‬‬ ‫‪ 1000‬ﺭﻧﻐﻴﺖ‪،‬ﺃﻭ ﺍﻟﺴﺠﻦ ﲟﺎ ﻻ ﻳﺰﻳﺪ ﻋﻦ ‪ 6‬ﺃﺷﻬﺮ‪ ،‬ﺃﻭ ﻛﻼﳘﺎ ‪.‬‬ ‫ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻷﻣﺮ ﻛﺬﻟﻚ‪ ،‬ﻭﺛﺒﺖ ﺃﻥ ﺍﶈﻜﻤﺔ ﻭﻫﻮ ﺍﳌﻌﻤﻮﻝ ﺑﻪ ﻻ ﺗﻘﺒﻞ ﺃﻱ ﻃﻼﻕ ﺧﺎﺭﺝ ﺍﶈﻜﻤﺔ‪،‬‬ ‫ﻭﻛﻤﺎ ﺟﺎﺀ ﰲ ﺍﳌﺎﺩﺓ ‪ " 124‬ﺑﺄﻱ ﺷﻜﻞ " ﺃﻱ ﺍﻟﺘﻠﻔﻆ ﺑﺎﻟﻄﻼﻕ ﺑﺄﻱ ﻭﺳﻴﻠﺔ ﻣﺜﻞ ﺍﳍﺎﺗﻒ ﺃﻭ ﺍﻟﺮﺳـﺎﻟﺔ‬ ‫ﺍﻟﱪﻳﺪ ﺍﻹﻟﻜﺘﺮﻭﱐ‪ ،‬ﺃﻭ ﺍﻟﻔﺎﻛﺲ؛ ﻭﺍﻟﺴﺆﺍﻝ ﻫﻨﺎ‪:‬‬ ‫ﳌﺎﺫﺍ ﺇﺫﻥ ﺛﺎﺭﺕ ﺛﺎﺋﺮﺓ ﺍﳌﺮﺍﻗﺒﲔ ﳌﺎ ﻛﺎﻥ ﳚﺮﻱ ﺩﺍﺧﻞ ﳏﻜﻤﺔ ﻗﻮﻣﺒﺎﻙ‪ ،‬ﻭﻗﺒﻮﻝ ﺍﻟﻘﺎﺿـﻲ ﺍﻟﻄـﻼﻕ‬ ‫ﺑﺮﺳﺎﻟﺔ ﺍﳍﺎﺗﻒ ﺍﻟﻨﻘﺎﻝ ﻛﻮﺳﻴﻠﺔ ﻟﻠﻄﻼﻕ‪ ،‬ﻣﺎﺩﺍﻡ ﺍﻟﺰﻭﺝ ﺳﻴﺆﻛﺪ ﻫﺬﻩ ﺍﻟﻮﺍﻗﻌﺔ ﺑﺎﻹﻗﺮﺍﺭ ﻣﻦ ﺟﺪﻳﺪ ﺃﻣـﺎﻡ‬ ‫ﺍﻟﻘﺎﺿﻲ ﻛﻤﺎ ﻫﻮ ﻣﺒﲔ ﰲ ﺍﳌﺎﺩﺓ ‪124‬؟‬ ‫ﻓﻬﻞ ﺍﻟﻀﻮﺿﺎﺀ ﺍﻟﱵ ﺣﺪﺙ ﰲ ﺷﻬﺮ ﺟﻮﻳﻠﻴﺔ ‪ 2003‬ﳎﺮﺩ ﺻﺮﺍﻉ ﻭﳘﻲ ﺑﲔ ﺍﻟﺴﻴﺎﺳﻴﲔ ﻭﻋﻠﻤﺎﺀ‬ ‫ﺍﻟﺪﻳﻦ ﻣﻦ ﺍﻟﻘﻀﺎﺓ ﻭﺍﳌﻔﺘﲔ؟‬ ‫ﻗﺪ ﺗﻌﺘﱪ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻗﻀﻴﺔ ﻣﺜﲑﺓ ﻟﻠﻨﻘﺎﺵ ﻭﺍﳉﺪﻝ ﰲ ﺍﻟﺪﻭﻝ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻷﺧﺮﻯ ﺍﻟﱵ ﻻ ﻳﻮﺟـﺪ‬ ‫ﻓﻴﻬﺎ ﻣﺜﻞ ﻣﺎ ﻳﻮﺟﺪ ﰲ ﺍﻟﻘﺎﻧﻮﻥ ﺍﳌﺎﻟﻴﺰﻱ‪ ،‬ﻛﻤﺎ ﻫﻮ ﻣﺒﲔ ﰲ ﺍﳌﺎﺩﺓ ‪.124‬‬ ‫ﻷﻥ ﺍﻟﻘﻮﺍﻧﲔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﱵ ﺍﻃﻠﻌﺖ ﻋﻠﻴﻬﺎ ﻻ ﺗﺸﺘﺮﻁ ﺍﳌﺜﻮﻝ ﺃﻣﺎﻡ ﺍﶈﻜﻤﺔ ﻟﻺﻗﺮﺍﺭ ﺑﺎﻟﻄﻼﻕ ﺍﻟﺬﻱ‬ ‫ﺣﺪﺙ ﰲ ﺍﻟﺒﻴﺖ ﺃﻭ ﺍﻟﺸﺎﺭﻉ ﺃﻭ ﺃﻱ ﻣﻜﺎﻥ ﺁﺧﺮ؛ ﺇﳕﺎ ﺍﳌﺸﻜﻠﺔ ﺍﻟﱵ ﺳﺘﺜﺎﺭ ﻫﻨﺎ ﻫﻲ‪ :‬ﻫﻞ ﺗﻘﺒـﻞ ﻫـﺬﻩ‬ ‫ﺍﻟﻘﻮﺍﻧﲔ ‪‬ﺬﻩ ﺍﻟﻮﺳﻴﻠﺔ ﻟﻠﻄﻼﻕ ﻣﻊ ﻭﺟﻮﺏ ﺍﳊﻀﻮﺭ ﻟﻠﻤﺤﻜﻤﺔ ﻭﺗﺄﻛﻴﺪ ﺃﻥ ﺍﻟﺰﻭﺝ ﻫﻮ ﻣﺮﺳﻞ ﺍﻟﺮﺳﺎﻟﺔ‬ ‫ﺍﳌﺴﺠﻠﺔ ﺃﻭ ﺍﻟﱪﻳﺪ ﺍﻹﻟﻜﺘﺮﻭﱐ‪ ،‬ﻷﻥ ﻫﺎﺗﲔ ﺍﻟﻮﺳﻴﻠﺘﲔ ﻳﺴﻬﻞ ﺍﻟﺘﻼﻋﺐ ‪‬ﻤﺎ ﻣﻦ ﻃﺮﻑ ﺃﺷﺨﺎﺹ ﺁﺧﺮﻳﻦ‬ ‫ﻏﲑ ﺍﻟﺰﻭﺝ‪ ،‬ﻛﻤﺎ ﺻﺮﺡ ﺑﺬﻟﻚ ﺑﻌﺾ ﺍﳌﻔﺘﲔ ﻭﺍﻟﻘﻀﺎﺓ ﻭﺍﻟﺒﺎﺣﺜﲔ؟‬ ‫ﺁﻓﺎﻕ ﺍﻟﺪﺭﺍﺳﺔ‪:‬‬ ‫ﺁﺧﺮ ﺑﺪﻋﺔ ﺗﻜﻨﻮﻟﻮﺟﻴﺔ ﰲ ﳎﺎﻝ ﺍﻟﻘﺎﻧﻮﻥ ﻭﺍﻟﻘﻀﺎﺀ ﺍﻧﺘﺸﺮﺕ ﻣﺆﺧﺮ‪‬ﺍ ﰲ ﺍﻟﱪﺍﺯﻳﻞ ﻣﻦ ﺧﻼﻝ ﺑﺮﻧﺎﻣﺞ‬ ‫ﺣﺎﺳﻮﰊ ﻳﻌﺘﻤﺪ ﻋﻠﻰ ﺍﻟﺬﻛﺎﺀ ﺍﻻﺻﻄﻨﺎﻋﻲ ﺃﻃﻠﻖ ﻋﻠﻴﻪ ﺍﺳﻢ "ﺍﻟﻘﺎﺿﻲ ﺍﻹﻟﻜﺘﺮﻭﱐ"‪ .‬ﻭﻳﻬـﺪﻑ ﻫـﺬﺍ‬ ‫ﺍﻟﱪﻧﺎﻣﺞ ﺍﻟﺬﻱ ﻳﻮﺟﺪ ﻋﻠﻰ ﺟﻬﺎﺯ ﺣﺎﺳﻮﺏ ﳏﻤﻮﻝ ﺇﱃ ﻣﺴﺎﻋﺪﺓ ﺍﻟﻘﻀﺎﺓ ﺍﳌﺘﺠﻮ‪‬ﻟﲔ ﰲ ﺗﻘﻮﱘ ﺷﻬﺎﺩﺍﺕ‬ ‫ﺍﻟﺸﻬﻮﺩ ﻭﺍﻷﺩﻟﺔ ﺍﳉﻨﺎﺋﻴﺔ ﺑﻄﺮﻳﻘﺔ ﻋﻠﻤﻴﺔ ﰲ ﻣﻜﺎﻥ ﻭﻗﻮﻉ ﺍﳉﺮﳝﺔ‪ ،‬ﰒ ﻳﻘﻮﻡ ﺑﻌﺪ ﺫﻟﻚ ﰲ ﺍﳌﻜﺎﻥ ﻧﻔـﺴﻪ‬ ‫ﺑﺈﺻﺪﺍﺭ ﺍﳊﻜﻢ ﺑﺎﻟﻐﺮﺍﻣﺎﺕ ﺇﻥ ﺍﻗﺘﻀﺖ ﺍﳉﺮﳝﺔ ﺫﻟﻚ‪ ،‬ﻭﻗﺪ ﻳﻮﺻﻲ ﺑﺎﻟﺴﺠﻦ ﺃﻳﻀ‪‬ﺎ‪.‬‬ ‫ﻭﺃﻭﺿﺢ ﺍﻟﻘﺎﺿﻲ ﻓﺎﻟﺲ ﻓﻴﻮ ﺭﻭﺯﺍ ‪-‬ﻋﻀﻮ ﳏﻜﻤﺔ ﺍﻻﺳـﺘﺌﻨﺎﻑ ﺍﻟﻌﻠﻴـﺎ ﰲ ﺍﻟﻮﻻﻳـﺔ‪ ،‬ﻭﻣـﺼﻤﻢ‬ ‫ﺍﻟﱪﻧﺎﻣﺞ‪ -‬ﺃﻥ ﻣﻌﻈﻢ ﺍﳌﻮﺍﻃﻨﲔ ﻳﺸﻌﺮﻭﻥ ﺑﺎﻟﺴﻌﺎﺩﺓ ﻋﻨﺪ ﺍﻟﺒﺖ ﰲ ﺍﻟﻘﻀﺎﻳﺎ ﰲ ﺍﳊـﺎﻝ‪ ،‬ﻣـﺸﲑ‪‬ﺍ ﺇﱃ ﺃﻥ‬ ‫‪467‬‬ ‫ﺍﻟﻔﻜﺮﺓ ﻻ ﺗﻌﲏ ﺃﻥ ﳛ ﹼﻞ ﺍﻟﱪﻧﺎﻣﺞ ﳏ ﹼﻞ ﺍﻟﻘﻀﺎﺓ ﺍﳊﻘﻴﻘﻴﲔ‪ ،‬ﻭﻟﻜﻦ ﻟﻴﺠﻌﻞ ﺃﺩﺍﺀﻫﻢ ﺃﻛﺜﺮ ﻛﻔﺎﺀﺓ ‪.‬‬ ‫‪- 466‬‬ ‫ﺽ ﺇﻟﻜﺘﺮﻭﱐ" ﻟﺴﺮﻋﺔ ﺣﺴﻢ ﺍﻟﻘﻀﺎﻳﺎ ﰲ ﺍﻟﱪﺍﺯﻳﻞ! ﻟﻨﺪﻥ‪ -‬ﻗﺪﺱ ﺑﺮﺱ‪.‬‬ ‫‪" -467‬ﻗﺎ ﹴ‬

‫‪Islamic Family Law (Federal Territories) ACT 1984 ( ACT 303). P 59.‬‬

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‫ﻓﻬﻞ ﳝﻜﻦ ﻗﺒﻮﻝ ﻫﺬﺍ ﺍﻟﻘﺎﺿﻲ ﻋﻨﺪ ﺍﻟﺘﺤﺎﻛﻢ ﻟﻠﻤﺤﻜﻤﺔ ﰲ ﻓﺾ ﺍﻟﱰﺍﻋﺎﺕ ﻣﺎﺩﺍﻡ ﺍﻟﺰﻭﺝ ﻗﺪ ﺭﺿﻲ‬ ‫ﻟﻨﻔﺴﻪ ﺃﻥ ﻳﺴﺘﻌﻤﻞ ﺁﻟﺔ ﺍﺗﺼﺎﻝ ﻟﺘﻄﻠﻴﻖ ﺯﻭﺟﺘﻪ!!!!!!‬ ‫ﻭﻫﻞ ﻳ‪‬ﺴﺘﻐﲎ ﻋﻦ ﺟﻠﺴﺎﺕ ﺍﶈﺎﻛﻢ ﺍﻟﱵ ﺗﺒﺖ ﰲ ﻗﻀﺎﻳﺎ ﺍﻟﻄﻼﻕ ﻭﺍﻟﱵ ﺗﺴﺘﻤﺮ ﻷﻳﺎﻡ ﻭﺷﻬﻮﺭ ﺣﱴ‬ ‫ﻳﺄﰐ ﺍﻟﺒﺖ ﺍﻟﻨﻬﺎﺋﻲ؟‬ ‫ﺍﳌﺼﺎﺩﺭ ﻭﺍﳌﺮﺍﺟﻊ‪:‬‬ ‫ﺇﺑﺮﺍﻫﻴﻢ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﺍﻟﻮﺳﻴﻂ ﰲ ﺷﺮﺡ ﻗﺎﻧﻮﻥ ﺍﻷﺣﻮﺍﻝ ﺍﻟﺸﺨﺼﻴﺔ )ﺍﻟـﺴﻮﺩﺍﱐ(‪ ،‬ﻁ‪،1‬‬ ‫ﻋﻤﺎﻥ‪ :‬ﻣﻜﺘﺒﺔ ﺩﺍﺭ ﺍﻟﺜﻘﺎﻓﺔ ﻟﻠﻨﺸﺮ ﻭﺍﻟﺘﻮﺯﻳﻊ‪1999 ،‬ﻡ‪.‬‬ ‫ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺍﻟﺸﺎﻃﱯ‪ ،‬ﺍﳌﻮﺍﻓﻘﺎﺕ‪ ،‬ﻁ‪ ،2‬ﺑﲑﻭﺕ‪ :‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ‪1395 ،‬ﻫـ‪1970/‬ﻡ‪.‬‬ ‫ﺑﺪﺭﺍﻥ ﺃﺑﻮ ﺍﻟﻌﻴﻨﲔ ﺑﺪﺭﺍﻥ‪ ،‬ﺍﻟﻔﻘﻪ ﺍﳌﻘﺎﺭﻥ ﻟﻸﺣﻮﺍﻝ ﺍﻟﺸﺨﺼﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪ :‬ﺩﺍﺭ ﺍﻟﻨﻬﻀﺔ ﺍﻟﻌﺮﺑﻴﺔ‪.‬‬ ‫ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﻋﻄﻴﺔ‪ ،‬ﺳﻴﻤﻨﺎﺭ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪) ،‬ﻗﻄﺮ‪ :‬ﺍﳌﻌﻬﺪ ﺍﻟﻌﺎﳌﻲ ﻟﻠﻔﻜـﺮ‬ ‫ﺍﻹﺳﻼﻣﻲ‪1988 ،‬ﻡ(‪،‬‬ ‫ﺍﻟﻄﻴﺐ ﺑﺮﻏﻮﺙ‪ ،‬ﺍﻷﺑﻌﺎﺩ ﺍﳌﻨﻬﺠﻴﺔ ﻹﺷﻜﺎﻟﻴﺔ ﺍﻟﺘﻐﻴﲑ ﺍﳊﻀﺎﺭﻱ ﻭﺿﺮﻭﺭﺓ ﺍﳌﻨﻬﺞ‪ ،‬ﻁ‪ ،1‬ﺍﳉﺰﺍﺋـﺮ‪:‬‬ ‫ﺩﺍﺭ ﺍﻟﻴﻨﺎﺑﻴﻊ ﻟﻠﻨﺸﺮ ﻭﺍﻹﻋﻼﻡ‪.‬‬ ‫ﻋﺒﺪ ﺍ‪‬ﻴﺪ ﺍﻟﻨﺠﺎﺭ‪ ،‬ﺧﻼﻓﺔ ﺍﻻﻧﺴﺎﻥ ﺑﲔ ﺍﻟﻮﺣﻲ ﻭﺍﻟﻌﻘﻞ‪ ،‬ﻁ‪ ،2‬ﻫﲑﻧﺪﻥ‪ :‬ﺍﳌﻌﻬﺪ ﺍﻟﻌـﺎﳌﻲ ﻟﻠﻔﻜـﺮ‬ ‫ﺍﻹﺳﻼﻣﻲ‪1993 ،‬ﻡ‪.‬‬ ‫ﻋﻤﺮ ﺳﻠﻴﻤﺎﻥ ﺍﻷﺷﻘﺮ‪ ،‬ﺍﻟﻮﺍﺿﺢ ﰲ ﺷﺮﺡ ﻗﺎﻧﻮﻥ ﺍﻷﺣﻮﺍﻝ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻷﺭﺩﱐ‪ ،‬ﻁ‪ ،2‬ﻋﻤﺎﻥ‪ :‬ﺩﺍﺭ‬ ‫ﺍﻟﻨﻔﺎﺋﺲ‪1421 ،‬ﻫـ‪.2001/‬‬ ‫ﻓﺘﺎﻭﻯ ﺷﺮﻋﻴﺔ‪ ،‬ﺩﺍﺋﺮﺓ ﺍﻷﻭﻗﺎﻑ ﻭﺍﻟﺸﺆﻭﻥ ﺍﻹﺳﻼﻣﻴﺔ ﺑﺪﰊ‪ ،‬ﻁ‪1422 ،1‬ﻫـ‪.2002/‬‬ ‫ﳏﻤﺪ ﺃﺑﻮ ﺯﻫﺮﺓ‪ ،‬ﺍﻷﺣﻮﺍﻝ ﺍﻟﺸﺨﺼﻴﺔ‪ ،‬ﻁ‪ ،2‬ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺍﻟﻌﺮﰊ‪1379 ،‬ﻫـ‪1950/‬ﻡ‪.‬‬ ‫ﳏﻤﺪ ﺑﺸﲑ ﺍﻟﺸﻘﻔﺔ‪ ،‬ﺍﻟﻔﻘﻪ ﺍﳌﺎﻟﻜﻲ ﰲ ﺛﻮﺑﻪ ﺍﳉﺪﻳﺪ‪ ،‬ﻁ‪ ،1‬ﺩﻣﺸﻖ‪ :‬ﺩﺍﺭ ﺍﻟﻘﻠﻢ‪ /‬ﺑـﲑﻭﺕ‪ :‬ﺍﻟـﺪﺍﺭ‬ ‫ﺍﻟﺸﺎﻣﻴﺔ‪1424 ،‬ﻫـ‪2003/‬ﻡ‪.‬‬ ‫ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺍﻟﻘﺮﻃﱯ‪ ،‬ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻁ‪ ،1‬ﺑﲑﻭﺕ‪ :‬ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﺘـﺮﺍﺙ ﺍﻟﻌـﺮﰊ‪،‬‬ ‫‪1416‬ﻫـ‪1995/‬ﻡ‪.‬‬ ‫ﳏﻤﺪ ﻋﻘﻠـﺔ‪ ،‬ﻧﻈـﺎﻡ ﺍﻷﺳـﺮﺓ ﰲ ﺍﻹﺳـﻼﻡ‪ ،‬ﻁ‪ ،1‬ﻋﻤـﺎﻥ‪ :‬ﻣﻜﺘﺒـﺔ ﺍﻟﺮﺳـﺎﻟﺔ ﺍﳊﺪﻳﺜـﺔ‪،‬‬ ‫‪1411‬ﻫـ‪1990/‬ﻡ‪.‬‬ ‫ﳏﻤﺪ ﻣﺼﻄﻔﻰ ﺷﻠﱯ‪ ،‬ﺃﺣﻜﺎﻡ ﺍﻷﺳﺮﺓ ﰲ ﺍﻹﺳـﻼﻡ‪ ،‬ﻁ‪ ،2‬ﺑـﲑﻭﺕ‪ :‬ﺩﺍﺭ ﺍﻟﻨﻬـﻀﺔ ﺍﻟﻌﺮﺑﻴـﺔ‪،‬‬ ‫‪1397‬ﻫـ‪1977/‬ﻡ‪.‬‬ ‫ﻧﻮﺭ ﺍﻟﺪﻳﻦ ﺧﺎﺩﻣﻲ‪ ،‬ﺍﻻﺟﺘﻬﺎﺩ ﺍﳌﻘﺎﺻﺪﻱ ﺣﺠﻴﺘﻪ ﻭﺿﻮﺍﺑﻄﻪ ﻭﳎﺎﻻﺗﻪ‪ ،‬ﺳﻠﺴﻠﺔ ﻛﺘـﺎﺏ ﺍﻷﻣـﺔ‪:‬‬ ‫)‪ ،(66‬ﻁ‪ ،1‬ﻗﻄﺮ‪ :‬ﻭﺯﺍﺭﺓ ﺍﻷﻭﻗﺎﻑ ﻭﺍﻟﺸﺆﻭﻥ ﺍﻹﺳﻼﻣﻴﺔ‪1419 ،‬ﻫـ‪1998/‬ﻡ‪.‬‬ ‫ﻳﻮﺳﻒ ﺑﻦ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﻟﱪ‪ ،‬ﺍﻟﻜﺎﰲ ﰲ ﻓﻘﻪ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ﺍﳌﺎﻟﻜﻲ‪ ،‬ﺑﲑﻭﺕ‪ :‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪.‬‬ ‫ﺇﺳﻼﻡ ﺃﻭﻥ ﻻﻳﻦ‪.‬ﻧﺖ‪2003-8-3 /‬‬

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‫)‪Islamic Family Law (Federal Territories) ACT 1984 ( ACT 303‬‬

‫ﺩ‪ .‬ﻓﺮﻳﺪﺓ ﺯﻭﺯﻭ‬ ‫ﻛﻠﻴﺔ ﺍﻟﺸﺮﻳﻌﺔ ﻭﺍﻟﻘﺎﻧﻮﻥ‪ ،‬ﺟﺎﻣﻌﺔ ﺍﻟﻌﻠﻮﻡ ﺍﻹﺳﻼﻣﻴﺔ ﻣﺎﻟﻴﺰﻳﺎ‬

‫ﺍﳉﻤﺎﻝ ﻭﺍﻻﻟﺘﺰﺍﻡ ﰲ ﺍﻟﻔﻦ ﺍﻹﺳﻼﻣﻲ‬ ‫ﺃ‪.‬ﺩ‪ .‬ﳎﺎﻫﺪ ﻣﺼﻄﻔﻰ ‪‬ﺠﺖ‬

‫ﺑﺴـــﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬ ‫ﺍﳌﻘﺪﻣﺔ‬ ‫ﺍﳊﻤﺪ ﷲ ﺍﳌﺘﺼﻒ ﺑﺎﳉﻤﺎﻝ ﻭﺍﻟﻜﻤﺎﻝ‪ ،‬ﺧﺎﻟﻖ ﺍﻹﻧﺴﺎﻥ ﰲ ﺃﺣﺴﻦ ﺗﻘﻮﱘ ﺟﺎﻋﻞ ﺍﳉﻤـﺎﻝ ﻋﻨﻮﺍﻧـًﹰﺎ‬ ‫ﳉﻤﻴﻊ ﺧﻠﻘﻪ‪} ،‬ﺻﻨﻊ ﺍﷲ ﺍﻟﺬﻱ ﺃﺗﻘﻦ ﻛﻞ ﺷﻲﺀ{‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺍﻟﻨﱯ ﺍﻟﻘﺎﺋﻞ‪" :‬ﺇﻥ ﺍﷲ ﲨﻴﻞ‬ ‫ﺠﻠﲔ ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻬﻢ ﺃﲨﻌﲔ‪.‬‬ ‫ﳛﺐ ﺍﳉﻤﺎﻝ" ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺍﳌﻴﺎﻣﲔ ﺍﻟﻐﺮ ﺍﶈ ‪‬‬ ‫ﻭﺑﻌﺪ؛‬ ‫ﻓﻬﺬﺍ ﲝﺚ ﰲ ﺍﻷﺩﺏ ﻭﺍﻟﻨﻘﺪ ﺑﻌﻨﻮﺍﻥ " ﺍﳉﻤﺎﻝ ﻭﺍﻻﻟﺘﺰﺍﻡ ﰲ ﺍﻟﻔﻦ ﺍﻹﺳﻼﻣﻲ " ﺩﻓﻌﲏ ﺇﱃ ﺍﺧﺘﻴﺎﺭﻩ‬ ‫ﻧﺰﻭﻉ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﻘﺎﺩ ﻗﺪﳝﹰﺎ ﻭﺣﺪﻳﺜﹰﺎ ﺇﱃ ﳏﺎﻭﻟﺔ ﺍﻟﻔﺼﻞ ﺑﲔ ﺍﳉﻤﺎﻝ ﺍﻟﺬﻱ ﻫﻮ ﻋﻨﻮﺍﻥ ﻛﻞ ﺷﻲﺀ ﺧﻠﻘﻪ‬ ‫ﺍﷲ‪ ،‬ﻭﺑﲔ ﺍﻟﺪﻳﻦ ﺍﻟﺬﻱ ﺟﺎﺀ ﺗﻮﺟﻴﻬﹰﺎ ﻻﺳﺘﺨﺪﺍﻣﺎﺕ ﻫﺬﺍ ﺍﳉﻤﺎﻝ ﰲ ﺍﻟﻮﺟﻮﺩ‪.‬‬ ‫ﻭﻗﺪ ﺗﻨﺎﻭﻝ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﻋﺪﺩ ﻣﻦ ﺍﻟﺬﻳﻦ ﻛﺘﺒﻮﺍ ﰲ ﳎﺎﻝ ﺍﻷﺩﺏ ﺍﻹﺳـﻼﻣﻲ ﺿـﻤﻦ ﻛﺘﺒـﻬﻢ‬ ‫ﻭﺃﲝﺎﺛﻬﻢ‪ ،‬ﻭﻟﻜﻦ ﻫﺪﻑ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻳﺮﻛﺰ ﻋﻠﻰ ﺑﻴﺎﻥ ﺻﻠﺔ ﺍﻹﺳﻼﻡ ﺑﺎﳉﻤﺎﻝ ﰲ ﳎﺎﻝ ﺍﻷﺩﺏ ﻭﺍﻟﻔـﻦ‬ ‫ﺑﺼﻔﺔ ﺧﺎﺻﺔ‪ .‬ﻭﻣﻦ ﺍﻟﺬﻳﻦ ﺗﻨﺎﻭﻟﻮﺍ ﺍﳌﻮﺿﻮﻉ ﺑﺸﻜﻞ ﻣﺒﺎﺷﺮ‪:‬‬ ‫ﺍﻷﺳﺘﺎﺫ ﺳﻴﺪ ﻗﻄﺐ ﰲ ﻛﺘﺎﺑﻪ "ﺍﻟﺘﺼﻮﻳﺮ ﺍﻟﻔﲏ ﰲ ﺍﻟﻘﺮﺁﻥ" ﻭﻗﺪ ﺭﻛﺰ ﻋﻠﻰ ﺍﳉﻤﺎﻝ ﺍﻟﻔﲏ ﰲ ﺍﻟﻘﺮﺁﻥ‬ ‫‪468‬‬ ‫ﻓﻘﻂ‪ ،‬ﻭﻣﻨﻬﻢ ﺍﻟﺪﻛﺘﻮﺭ ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﺭﻭﺍﺱ ﻗﻠﻌﺠﻲ ﰲ ﻛﺘﺎﺑﻪ "ﻣﺪﺧﻞ ﺇﱃ ﻋﻠﻢ ﺍﳉﻤﺎﻝ ﺍﻹﺳﻼﻣﻲ" ‪،‬‬ ‫ﺍﻟﺬﻱ ﺭ ﹼﻛﺰ ﻓﻴﻪ ﻋﻠﻰ ﺍﻟﻔﻦ ﺍﳌﻌﻤﺎﺭﻱ ﰲ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺭﺩ ﻋﻠﻰ ﻣﻦ ﺣﺎﻭﻝ ﺍﻟﻔﺼﻞ ﺑﲔ ﺍﻹﺳﻼﻡ ﻭﺍﳉﻤﺎﻝ‪،‬‬ ‫ﻣﻊ ﺇﻋﻄﺎﺀ ﺃﺩﻟﺔ ﻭﺍﻓﻴﺔ ﻟﺬﻟﻚ‪ .‬ﻭﺍﻟﺪﻛﺘﻮﺭ ﻳﻮﺳﻒ ﺍﻟﻘﺮﺿﺎﻭﻱ ﰲ ﺍﻹﺳﻼﻡ ﻭﺍﻟﻔﻦ‪ ،‬ﻭﺍﻟﺪﻛﺘﻮﺭ ﳏﺴﻦ ﻋﺒﺪ‬ ‫ﺍﳊﻤﻴﺪ ﰲ ﺍﻟﻔﻨﻮﻥ ﺍﳉﻤﻴﻠﺔ ﻣﻦ ﺍﳌﻨﻈﻮﺭ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﺻﺎﱀ ﺃﲪﺪ ﺍﻟﺸﺎﻣﻲ ﰲ ﺍﻟﻔﻦ ﺍﻹﺳﻼﻣﻲ‪.‬‬ ‫ﻭﻗﺪ ﺳﻠﻜﺖ ﰲ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻣﻨﻬﺠﹰﺎ ﻭﺻﻔﻴﹰﺎ ﻭﲢﻠﻴﻠﻴﺎﹰ‪ ،‬ﺃﻭﺭﺩﺕ ﻓﻴﻪ ﺍﻵﺭﺍﺀ ﺍﳌﺨﺘﻠﻔـﺔ ﻭﺣﻠﻠﺘـﻬﺎ ﰒ‬ ‫ﺑﻴﻨﺖ ﺭﺃﻱ ﺍﻹﺳﻼﻡ ﻓﻴﻬﺎ‪ .‬ﻭﻗﺴﻤﺘﻪ ﺇﱃ ﲤﻬﻴﺪ‪ ،‬ﻭﺛﻼﺛﺔ ﳏﺎﻭﺭ ﻭﺧﺎﲤﺔ‪.‬‬ ‫ﰲ ﺍﻟﺘﻤﻬﻴﺪ ﻋﺮﻓﺖ ﺍﳉﻤﺎﻝ ﻭﺍﻻﻟﺘﺰﺍﻡ ﻭﺍﻟﻔﻦ ﻟﻐﺔ ﻭﺍﺻﻄﻼﺣﹰﺎ‪.‬‬

‫‪ 468‬ﻭﻣﻨﻬﻢ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﳏﻤﻮﺩ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﰲ ﻛﺘﺎﺑﻪ "ﺍﻟﺰﻳﻨﺔ ﻭﺍﳉﻤﺎﻝ ﰲ ﻣﻴﺰﺍﻥ ﺍﻹﺳﻼﻡ" ﻭﻗﺪ ﺗﻨﺎﻭﻟﻪ ﻣـﻦ ﻧﺎﺣﻴـﺔ‬ ‫ﺍﻷﺣﻜﺎﻡ ﺍﻟﻔﻘﻬﻴﺔ‪.‬‬

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‫ﻭﰲ ﺍﶈﻮﺭ ﺍﻷﻭﻝ‪ :‬ﺗﻨﺎﻭﻟﺖ ﻋﻼﻗﺔ ﺍﻹﺳﻼﻡ ﺑﺎﳉﻤﺎﻝ ﻣﺒﻴﻨﹰﺎ ﻣﻔﻬﻮﻡ ﺍﳉﻤﺎﻝ ﻭﺍﻫﺘﻤﺎﻡ ﺍﻹﺳﻼﻡ ﺑـﻪ‪،‬‬ ‫ﻭﻋﻼﻗﺔ ﺍﳉﻤﺎﻝ ﺑﺎﻟﺘﻮﺣﻴﺪ ﻭﻏﺎﻳﺘﻪ‪ ،‬ﻭﳎﺎﻻﺕ ﺍﳉﻤﺎﻝ ﰲ ﺍﻟﻄﺒﻴﻌﺔ‪ .‬ﻭﰲ ﺍﶈﻮﺭ ﺍﻟﺜﺎﱐ‪ :‬ﻗﺪﻣﺖ ﺭﺅﻳﺔ ﻧﻘﺪﻳﺔ‬ ‫ﺇﺳﻼﻣﻴﺔ ﳌﻔﻬﻮﻡ ﺍﻻﻟﺘﺰﺍﻡ‪ ،‬ﻭﺗﻨﺎﻭﻟﺖ ﺍﳉﻤﺎﻝ ﺑﲔ ﺍﳋﲑ ﻭﺍﻟﻜﺬﺏ‪ ،‬ﻭ ﺑﲔ ﺍﻟﺬﺍﺗﻴﺔ ﻭ ﺍﳌﻮﺿﻮﻋﻴﺔ‪.‬‬ ‫ﻭﰲ ﺍﶈﻮﺭ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺩﺭﺳﺖ ﺍﻷﺳﻠﻮﺏ ﺍﻟﻘﺮﺁﱐ ﺑﲔ ﲨﺎﻝ ﺍﻟﻠﻔﻆ ﻭﺟﻼﻝ ﺍﳌﻌﲎ‪ ،‬ﺧﻼﻝ ﺍﻟﻔﻮﺍﺻﻞ‪،‬‬ ‫ﻼ ﺑﻌﺾ ﺍﻟﻠﻮﺣﺎﺕ ﺍﳉﻤﺎﻟﻴﺔ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﻣﺸﺎﻫﺪ ﺍﻵﺧﺮﺓ‪ :‬ﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ‪.‬‬ ‫ﳏﻠ ﹰ‬ ‫ﻭﰲ ﺍﳋﺎﲤﺔ ﺫﻛﺮﺕ ﺍﻟﻨﺘﺎﺋﺞ ﺍﻟﱵ ﺗﻮﺻﻞ ﺇﻟﻴﻬﺎ ﺍﻟﺒﺤﺚ‪.‬‬ ‫ﺍﻟﺘﻤﻬﻴﺪ‬ ‫ﺗﻌﺮﻳﻒ ﺍﳉﻤﺎﻝ ﻭﺍﻻﻟﺘﺰﺍﻡ ﻭﺍﻟﻔﻦ‪:‬‬ ‫ﺍﳉﻤﺎﻝ‪ :‬ﻟﻐﺔ ﻣﺼﺪﺭ ﺍﳉﻤﻴﻞ‪ ،‬ﻭﺍﻟﻔﻌﻞ ﲨﻞ ﻓﻬﻮ ﲨﻴﻞ‪ ،‬ﻳﻘﻮﻝ ﺗﻌﺎﱃ‪} :‬ﻭﻟﻜﻢ ﻓﻴﻬﺎ ﲨـﺎﻝ ﺣـﲔ‬ ‫ﺗﺮﳛﻮﻥ ﻭﺣﲔ ﺗﺴﺮﺣﻮﻥ{ ﺃﻱ ‪‬ﺎﺀ ﻭﺣﺴﻦ‪ .‬ﻭﺍﳉﻤﺎﻝ‪ :‬ﺍﳊﺴﻦ‪ ،‬ﻳﻜﻮﻥ ﰲ ﺍﻟﻔﻌﻞ ﻭﺍﳋﻠﻖ‪ .‬ﻭﺍﳉﻤـﺎﻝ‬ ‫ﻋﻨﺪ ﺍﻟﻔﻼﺳﻔﺔ‪ :‬ﺻﻔﺔ ﺗﻠﺤﻆ ﰲ ﺍﻷﺷﻴﺎﺀ ﻭﺗﺒﻌﺚ ﰲ ﺍﻟﻨﻔﺲ ﺳﺮﻭﺭﹰﺍ ﻭﺭﺿﺎﹰ‪ ،‬ﻭﻋﻠﻢ ﺍﳉﻤﺎﻝ‪ :‬ﺑﺎﺏ ﻣـﻦ‬ ‫‪469‬‬ ‫ﺃﺑﻮﺍﺏ ﺍﻟﻔﻠﺴﻔﺔ ﻳﺒﺤﺚ ﰲ ﺍﳉﻤﺎﻝ ﻭﻣﻘﺎﻳﻴﺴﻪ ﻭﻧﻈﺮﻳﺎﺗﻪ ‪.‬‬ ‫ﻭﺍﻻﻟﺘﺰﺍﻡ ﻟﻐﺔ‪ :‬ﺍﻻﻋﺘﻨﺎﻕ ﻣﻦ ﻟﺰﻡ ﺍﻟﺸﺊ ﻟﺰﻭﻣﹰﺎ‪ :‬ﺛﺒﺖ ﻭﺩﺍﻡ‪ ،‬ﻭﻟﺰﻡ ﺍﻟﺸﺊ ﻓﻼﻧﺎ‪ :‬ﻭﺟﺐ ﻋﻠﻴﻪ‪ ،‬ﻭﺃﻟﺰﻡ‬ ‫ﻓﻼﻧﹰﺎ ﺍﻟﺸﺊ‪ :‬ﺃﻭﺟﺒﻪ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﻟﺘﺰﻡ ﺍﻟﺸﺊ ﺃﻭ ﺍﻷﻣﺮ‪ :‬ﺃﻭﺟﺒﻪ ﻋﻠﻰ ﻧﻔﺴﻪ‪ .470‬ﻭﺍﺻـﻄﻼﺣﹰﺎ‪ ،‬ﺍﳌـﺸﺎﺭﻛﺔ‬ ‫ﺑﻔﻜﺮﺓ ﺃﻭ ﻗﻀﻴﺔ ﻭﺍﻻﺭﺗﺒﺎﻁ ‪‬ﺎ‪ ،‬ﻭﺍﻟﺪﻓﺎﻉ ﻋﻨﻬﺎ ﻭﺍﻟﺪﻋﻮﺓ ﻭﺍﻟﻌﻤﻞ ﳍﺎ‪ .‬ﻭﻫﻲ ﻧﻈﺮﻳﺔ ﺃﺩﺑﻴﺔ ﻭﻟـﺪﺕ ﻣـﻊ‬ ‫‪471‬‬ ‫ﺍﻟﻨﻈﺮﻳﺎﺕ ﺍﻟﺴﻴﺎﺳﻴﺔ ﺍﳉﺪﻳﺪﺓ ‪ ،‬ﻭﺃﺻﺒﺤﺖ ﰲ ﻃﻠﻴﻌﺔ ﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﻨﻘﺪﻳﺔ ﺍﳊﺪﻳﺜﺔ ‪.‬‬ ‫ﻭﺍﻟﻔﻦ ﻟﻐﺔ‪ :‬ﺍﻟﻀﺮﺏ ﻭﺍﻟﻠﻮﻥ ﻣﻦ ﺍﻟﺸﻲﺀ‪ ،‬ﻭﺍﳉﻤﻊ ﻓﻨﻮﻥ ﻭﺃﻓﻨﺎﻥ‪ .‬ﻭﻓﻨﻦ ﺍﻟﻨﺎﺱ‪ :‬ﺟﻌﻠـﻬﻢ ﻓﻨﻮﻧـﹰﺎ‪:‬‬ ‫ﺃﻧﻮﺍﻋﺎﹰ‪ ،‬ﻭﺍﻟﺜﻮﺏ ﺟﻌﻞ ﻓﻴﻪ ﻃﺮﺍﺋﻖ ﻟﻴﺴﺖ ﻣﻦ ﺟﻨﺴﻪ‪ ،‬ﺍﻓﱳ ﺍﻟﺮﺟﻞ ﰲ ﺃﺣﺎﺩﻳﺜﻪ‪ :‬ﺟﺎﺀ ﺑﺎﻷﻓﺎﻧﲔ‪ :‬ﺃﺧﺬ ﰲ‬ ‫ﻓﻨﻮﻥ ﺍﻟﻘﻮﻝ‪ ،‬ﻓﺘﻮﺳﻊ ﻭﺗﺼﺮﻑ‪ ،‬ﻭﺭﺟﻞ ﻣﻔﻦ‪ :‬ﺍﻟﺬﻱ ﻳﺄﰐ ﺑﺎﻟﻌﺠﺎﺋﺐ‪ .‬ﻭﺍﻟﻔﻨﻦ‪ :‬ﺍﻟﻐﺼﻦ‪ ،‬ﻭﺍﳋﺼﻠﺔ ﻣـﻦ‬ ‫ﺍﻟﺸﻌﺮ‪ .‬ﻭﺍﻟﻔﻨﺎﻥ‪ :‬ﺍﳊﻤﺎﺭ ﺍﻟﻮﺣﺸﻲ ﺍﻟﺬﻱ ﻟﻪ ﻓﻨﻮﻥ ﻣﻦ ﺍﻟﻌﺪﻭ‪ ،‬ﻭﺗﻮﺳﻊ ﺍﳌﺘﺄﺧﺮﻭﻥ ﻓﺄﻃﻠﻘﻮﻫﺎ ﻋﻠﻰ ﻛـﻞ‬ ‫ﺫﻱ ﻓﻨﻮﻥ ﻛﺜﲑﺓ‪ .‬ﻭﺍﻷﻓﻨﻮﻥ‪ :‬ﺍﳊﻴﺔ‪ ،‬ﻭﺍﻟﻐﺼﻦ ﺍﳌﻠﺘﻒ ‪.‬‬ ‫ﻭﺗﻮﺳﻌﺖ ﺍﳌﻌﺎﺟﻢ ﺍﳊﺪﻳﺜﺔ ﰲ ﺍﳌﻌﲎ ﻓﻔﻲ ﺍﳌﻌﺠﻢ ﺍﻟﻮﺳﻴﻂ ﺍﻟﻔﻦ‪ :‬ﲨﻠﺔ ﺍﻟﻘﻮﺍﻋﺪ ﺍﳋﺎﺻﺔ ﲝﺮﻓـﺔ ﺃﻭ‬ ‫ﺻﻨﺎﻋﺔ‪ ،‬ﻭﲨﻠﺔ ﺍﻟﻮﺳﺎﺋﻞ ﺍﻟﱵ ﻳﺴﺘﻌﻤﻠﻬﺎ ﺍﻹﻧﺴﺎﻥ ﻹﺛﺎﺭﺓ ﺍﳌﺸﺎﻋﺮ ﻭﺍﻟﻌﻮﺍﻃﻒ ﻭﲞﺎﺻﺔ ﻋﺎﻃﻔﺔ ﺍﳉﻤـﺎﻝ‬ ‫ﻛﺎﻟﺘﺼﻮﻳﺮ ﻭﺍﳌﻮﺳﻴﻘﻰ ﻭﺍﻟﺸﻌﺮ‪ ،‬ﻭﻫﻮ ﻣﻬﺎﺭﺓ ﳛﻜﻤﻬﺎ ﺍﻟﺬﻭﻕ ﻭﺍﳌﻮﺍﻫﺐ‪ .‬ﻭﺍﻟﻔﻨﺎﻥ ﺻﺎﺣﺐ ﺍﳌﻮﻫﺒﺔ ﺍﻟﻔﻨﻴﺔ‬ ‫‪472‬‬ ‫ﻛﺎﻟﺸﺎﻋﺮ ﻭﺍﻟﻜﺎﺗﺐ ﻭﺍﳌﻮﺳﻴﻘﻲ ﻭﺍﳌﺼﻮﺭ ﻭﺍﳌﻤﺜﻞ ‪.‬‬ ‫ﺍﳌﻌﺎﱐ ﺍﻟﱵ ﺗﺪﻭﺭ ﺣﻮﳍﺎ ﻛﻠﻤﺔ ﻓﻦ ﻫﻲ‪ :‬ﺍﻟﺘﺰﻳﲔ ﻭﺍﻟﺘﻨﻮﻳﻊ‪ ،‬ﻭﺍﻹﺗﻴﺎﻥ ﺑﺎﳉﺪﻳﺪ ﺍﳌﻌﺠﺐ‬ ‫‪469‬ﺭﺍﺟﻊ ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ﻣﺎﺩﺓ )ﲨﻞ( ﻭﺍﳌﻌﺠﻢ ﺍﻟﻮﺳﻴﻂ‪136/1‬‬ ‫‪ 470‬ﺭﺍﺟﻊ ﺍﳌﻌﺠﻢ ﺍﻟﻮﺳﻴﻂ ‪823/2‬‬ ‫‪ 4‬ﺭﺍﺟﻊ ﻧﻈﺮﻳﺔ ﺍﻻﻟﺘﺰﺍﻡ ﰲ ﺍﻷﺩﺏ ﺍﻟﻌﺮﰊ‪ :‬ﻗﻀﺎﻳﺎ ﺍﻟﻨﻘﺪ ﺍﻷﺩﰊ ﺹ ‪ ،138 -50‬ﻭﺍﻟﻨﻘﺪ ﺍﻟﻌﺮﰊ ﺍﳊﺪﻳﺚ ﻭﻣﺬﺍﻫﺒـﻪ‬ ‫ﺹ ‪. 173-170‬‬ ‫‪ 472‬ﺍﻟﻮﺳﻴﻂ ‪703/2‬‬

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‫ﻭﻳﻘﻮﻝ ﺍﻟﻌﻘﺎﺩ‪ :‬ﺍﻟﻔﻦ ﻫﻮ ﺍﳋﻂ ﻭﺍﻟﻠﻮﻥ‪ ،‬ﻭﻣﻨﻪ ﺍﻟﺘﻔﻨﲔ ﲟﻌﲎ ﺍﻟﺘﺰﻳﲔ ﻭﺍﻟﺘﺰﻭﻳﻖ‪ ،‬ﻭﺍﻷﻓﺎﻧﲔ ﲟﻌـﲎ‬ ‫‪473‬‬ ‫ﺍﻟﻔﺮﻭﻉ ﺃﻭ ﺍﻟﻀﺮﻭﺏ‪ ،‬ﻭﻫﻜﺬﺍ ﻛﻞ ﻣﺎ ﻳﻨﻈﺮ ﺑﺎﻷﻋﲔ ﺃﻭ ﻳﺪﺭﻙ ﺑﺎﻷﻓﻜﺎﺭ‬ ‫ﻭﻳﺮﻯ ﻋﺒﺪﺍﻟﺮﲪﻦ ﺣﺒﻨﻜﺔ ﺍﳌﻴﺪﺍﱐ ﺃﻥ"ﺍﳉﻤﺎﻝ ﺷﻲﺀ ﻳﺼﻌﺐ ﲢﺪﻳﺪﻩ‪ ،‬ﻭﻟﻜﻦ ﺑﺎﺳﺘﻄﺎﻋﺔ ﺍﻟﻨﻔﻮﺱ ﺃﻥ‬ ‫‪474‬‬ ‫ﲢﺲ ﺑﻪ ﻭﺗﺘﺬﻭﻗﻪ ﻣﱴ ﺃﺩﺭﻛﺘﻪ‪ ، "..‬ﻭﻫﻮ‪ ":‬ﺩﻗﻴﻖ ﺍﻟﻌﻨﺎﺻﺮ ﻣﺘﺸﺎﺑﻜﻬﺎ ﻓﻬﻮ ﺷﻴﺊ ﻳـﺼﻌﺐ ﺟـﺪﹰﺍ‬ ‫‪475‬‬ ‫ﲢﺪﻳﺪﻩ ﻭﻳﺼﻌﺐ ﻗﻴﺎﺳﻪ‪ ،‬ﻭﻻ ﺗﻨﺤﺼﺮ ﺃﻟﻮﺍﻧﻪ" ﻭﻛﺬﻟﻚ ﻳﺮﻯ ﺩ‪ .‬ﻋﺒﺪﺍﳊﻤﻴﺪ ﺣﺴﻦ "ﺍﳉﻤﺎﻝ ﻣﻌﲎ‬ ‫ﻣﻦ ﺍﳌﻌﺎﱐ ﺍ‪‬ﺮﺩﺓ ﺍﻟﱵ ﳝﻜﻦ ﺇﺩﺭﺍﻛﻬﺎ‪ ،‬ﻭﻟﻜﻦ ﻳﺼﻌﺐ ﲢﺪﻳﺪ ﺣﻘﻴﻘﺘﻬﺎ‪ .‬ﻓﻬﻮ ﺷﺎﺋﻊ ﰲ ﺍﻟﻜﻮﻥ ﻣﻨﺒﺚ ﻓﻴﻪ‬ ‫ﰲ ﻛﺜﲑ ﳑﺎ ﻳﺒﺪﻭ ﻣﻦ ﺯﻫﺮ ﻭﺷﺠﺮ‪ ،‬ﻭﻣﺎ ﻳﻄﺮﻕ ﺍﻷﲰﺎﻉ ﻣﻦ ﺷﺪﻭ ﺍﻟﻄﲑ‪ ،‬ﻭﻋﺰﻑ ﺍﻟﻌﺎﺯﻓﲔ…"‪.‬‬ ‫ﻭﻗﺪ ﻭﺭﺩﺕ ﰲ ﺍﻟﻘﺮﺁﻥ ﻣﺼﻄﻠﺤﺎﺕ ﺃﺧﺮﻯ ﺗﺪﻝ ﻋﻠﻰ ﺍﳉﻤﺎﻝ ﺑﻘﺴﻤﻴﻪ‪ :‬ﺍﳌﺎﺩﻱ ﻭﺍﳌﻌﻨﻮﻱ ﻣﻨـﻬﺎ‪:‬‬ ‫ﺍﻹﺗﻘﺎﻥ‪ ،‬ﻭﺍﻹﺣﺴﺎﻥ‪ ،‬ﻭﺍﻟﺘﺴﻮﻳﺔ‪ ،‬ﻭﺍﻻﺗﺴﺎﻕ‪ ،‬ﻭﺍﻟﺘﻘﻮﱘ‪ ،‬ﻭﺍﻟﺘﻌﺪﻳﻞ‪ ،‬ﻭﻋﺪﻡ ﺍﻟﺘﻔﺎﻭﺕ ﻭﻏﲑﻫﺎ‪.‬‬ ‫ﺍﶈﻮﺭ ﺍﻷﻭﻝ‪ :‬ﺍﳉﻤﺎﻝ ﺃﳘﻴﺘﻪ ﻭﻏﺎﻳﺘﻪ ﻭﳎﺎﻻﺗﻪ‬ ‫‪ -1‬ﻣﻔﻬﻮﻡ ﺍﳉﻤﺎﻝ ﻭﺍﻫﺘﻤﺎﻡ ﺍﻹﺳﻼﻡ ﺑﻪ‪:‬‬ ‫ﻣﻔﻬﻮﻡ ﺍﳉﻤﺎﻝ ﰲ ﺍﻹﺳﻼﻡ ﻭﺍﺳﻊ ﻭﻣﺘﻨﻮﻉ ﻭﻣﺘﻌﺪﺩ ﺍﳉﻮﺍﻧﺐ‪ ،‬ﻓﻬﻮ ﻣﻔﻬـﻮﻡ ﴰـﻮﱄ ﻳﻜـﻮﻥ ﰲ‬ ‫ﺍﶈﺴﻮﺳﺎﺕ ﻭﺍﻷﻓﻜﺎﺭ ﻭﺍﳌﻌﺎﱐ ﻭﺍﳌﺸﺎﻋﺮ ﻭﻏﲑﻫﺎ‪ ،‬ﻭﻛﻞ ﻣﺎ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﻣﻦ ﺻﻨﻊ ﺍﷲ ﲨﻴﻞ‪ ،‬ﻓـﺎﷲ‬ ‫}ﺃﺣﺴﻦ ﻛﻞ ﺷﻲﺀ ﺧﻠﻘﻪ{ ‪ ،476‬ﻭﻫﻮ ﺍﳌﺘﻘﻦ ﻟﺼﻨﻌﻪ‪} :‬ﺻ‪‬ﻨ ‪‬ﻊ ﺍﻟﻠﱠ ‪‬ﻪ ﺍﱠﻟﺬ‪‬ﻱ ﹶﺃ‪‬ﺗ ﹶﻘ ‪‬ﻦ ﹸﻛ ﱠﻞ ‪‬ﺷ ‪‬ﻲ ٍﺀ ﹺﺇﻧ‪ ‬ﻪ ‪‬ﺧﹺﺒ ‪‬ﲑ ﹺﺑﻤ‪‬ﺎ‬ ‫‪‬ﺗ ﹾﻔ ‪‬ﻌﻠﹸﻮﻥ‪ ،{477‬ﻭﻫﻮ ﺫﺍﺗﻪ ﲨﻴﻞ "ﳛﺐ ﺍﳉﻤﺎﻝ ﰲ ﻛﻞ ﺷﻲﺀ" ﻛﻤﺎ ﻭﺭﺩ ﰲ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ‬ ‫ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻥ ﺍﻟﺮﺳﻮﻝ ‪ ρ‬ﻗﺎﻝ‪" :‬ﻻ ﻳﺪﺧﻞ ﺍﳉﻨﺔ ﻣﻦ ﻛﺎﻥ ﰲ ﻗﻠﺒﻪ ﻣﺜﻘﺎﻝ ﺫﺭﺓ ﻣﻦ ﻛﱪ ﻗﺎﻝ ﺭﺟﻞ‪:‬‬ ‫ﺇﻥ ﺍﻟﺮﺟﻞ "ﳛﺐ ﺃﻥ ﻳﻜﻮﻥ ﺛﻮﺑﻪ ﺣﺴﻨﹰﺎ ﻭﻧﻌﻠﻪ ﺣﺴﻨﺔ‪ ،‬ﻗﺎﻝ‪" :‬ﺇﻥ ﺍﷲ ﲨﻴﻞ ﳛﺐ ﺍﳉﻤﺎﻝ‪ ،‬ﺍﻟﻜﱪ‪ :‬ﺑﻄﺮ‬ ‫ﺍﳊﻖ ﻭﻏﻤﻂ ﺍﻟﻨﺎﺱ"‪ ،478‬ﻓﻬﺬﺍ ﺍﳊﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ ﺭﺑﻂ ﺍﳉﻤﺎﻝ ﺑﺎﳊﻖ ﻭﺍﻟﻌﺪﻝ ﺍﻟﺬﻱ ﺿﺪ ﺍﻻﻋﺘـﺪﺍﺀ‬ ‫ﻭﺍﻟﻈﻠﻢ ﻭﲡﺎﻭﺯ ﺍﳊﺪﻭﺩ‪ ،‬ﻭﻫﻮ ﺇﺷﺎﺭﺓ ﺇﱃ ﻣﺎ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻴﻪ ﺍﳉﻤﺎﻝ ﰲ ﲨﻴﻊ ﺳﻠﻮﻙ ﺍﻟﺒﺸﺮ ﻣـﻦ‬ ‫ﺿﺮﻭﺭﺓ ﻣﻄﺎﺑﻘﺔ ﲨﺎﻝ ﺍﻟﻈﺎﻫﺮ ﲜﻤﺎﻝ ﺍﻟﺒﺎﻃﻦ‪ ،‬ﻭﺍﻫﺘﻤﺎﻡ ﺍﻹﺳﻼﻡ ﺑﺎﳉﻤﺎﻝ ﻭﺍﺿﺢ ﺇﺫ ﻳﻠﻔﺖ ﺍﻹﺳـﻼﻡ‬ ‫ﺍﻧﺘﺒﺎﻩ ﺍﳌﺴﻠﻢ ﺇﱃ ﲨﺎﻝ ﺻﻨﻊ ﺍﷲ ﰲ ﺍﻟﻜﻮﻥ ﻭﺍﻟﻄﺒﻴﻌﺔ ﻭﺍﳌﺨﻠﻮﻗﺎﺕ ﻭﻳﻘﻮﻝ‪} :‬ﹶﺃﹶﻓﻠﹶﺎ ﻳ‪‬ﻨ ﹸﻈﺮ‪‬ﻭ ﹶﻥ ﹺﺇﻟﹶﻰ ﺍﹾﻟﹺﺈﺑﹺـ ﹺﻞ‬ ‫ﺤ ‪‬‬ ‫ﻒ ﺳ‪ ‬ﻄ ‪‬‬ ‫ﺽ ﹶﻛ‪‬ﻴ ‪‬‬ ‫ﺖ ‪‬ﻭﹺﺇﻟﹶﻰ ﺍﹾﻟﹶﺄ ‪‬ﺭ ﹺ‬ ‫ﺼ‪‬ﺒ ‪‬‬ ‫ﻒ ﻧ‪ ‬‬ ‫ﺠﺒ‪‬ﺎ ﹺﻝ ﹶﻛ‪‬ﻴ ‪‬‬ ‫ﺖ ‪‬ﻭﹺﺇﻟﹶﻰ ﺍﹾﻟ ﹺ‬ ‫ﻒ ﺭ‪‬ﻓ ‪‬ﻌ ‪‬‬ ‫ﺴﻤ‪‬ﺎﺀ ﹶﻛ‪‬ﻴ ‪‬‬ ‫ﺖ ‪‬ﻭﹺﺇﻟﹶﻰ ﺍﻟ ‪‬‬ ‫ﻒ ﺧ‪‬ﻠ ﹶﻘ ‪‬‬ ‫ﹶﻛ‪‬ﻴ ‪‬‬ ‫ﺖ{‬ ‫‪ ،479‬ﻭﺳﲑﺩ ﺗﻔﺼﻴﻞ ﺫﻟﻚ ﰲ ﳎﺎﻻﺕ ﺍﳉﻤﺎﻝ ﰲ ﺍﻟﻄﺒﻴﻌﺔ‪.‬‬ ‫ﻛﻤﺎ ﻟﻔﺖ ﺍﻹﺳﻼﻡ ﺍﻧﺘﺒﺎﻩ ﺍﳌﺴﻠﻢ ﺇﱃ ﲨﺎﻝ ﺻﻨﻊ ﺍﷲ ﻭﺣﺜﻪ ﻋﻠﻰ ﳏﺎﻭﻟﺔ ﲤﺜﻞ ﻫﺬﺍ ﺍﻟﻨﻤﻮﺫﺝ ﺍﻹﳍﻲ‬ ‫ﻼ ﺃﻥ ﻳﺘﻘﻨﻪ" ﻭ"ﺇﻥ ﺍﷲ‬ ‫ﰲ ﺍﻹﺗﻘﺎﻥ ﻭﺍﻹﺑﺪﺍﻉ ﻛﻤﺎ ﰲ ﺍﳊﺪﻳﺚ‪" :‬ﺇﻥ ﺍﷲ ﳛﺐ ﻣﻦ ﺃﺣﺪﻛﻢ ﺇﺫﺍ ﻋﻤﻞ ﻋﻤ ﹰ‬ ‫‪ 473‬ﺳﺎﻋﺎﺕ ﺑﲔ ﺍﻟﻜﺘﺐ ﺹ ‪ 340‬ﻋﻦ ﺍﻟﻔﻦ ﺍﻹﺳﻼﻣﻲ ﺹ‪.19‬‬ ‫‪ 474‬ﻣﺒﺎﺩﺉ ﰲ ﺍﻷﺩﺏ ﻭﺍﻟﺪﻋﻮﺓ ﺹ‪ 63‬ﻋﺒﺪﺍﻟﺮﲪﻦ ﺍﳌﻴﺪﺍﱐ‪ ،‬ﺩﺍﺭ ﺍﻟﻘﻠﻢ‪ ،‬ﺩﻣﺸﻖ‪ ،‬ﻁ‪1987 ،2‬ﻡ‪.‬‬ ‫‪ 475‬ﻣﺒﺎﺩﺉ ﰲ ﺍﻷﺩﺏ ﻭﺍﻟﺪﻋﻮﺓ ﺹ‪67‬‬ ‫‪ 476‬ﺍﻟﺴﺠﺪﺓ‪.7 ،‬‬ ‫‪ 477‬ﺍﻟﻨﻤﻞ‪.88 :‬‬ ‫‪ 478‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻭﺃﺑﻮﺩﺍﻭﺩ ﻭﺍﻟﺘﺮﻣﺬﻱ‪.‬‬ ‫‪ 479‬ﺍﻟﻐﺎﺷﻴﺔ‪17 :‬ـ‪.20‬‬

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‫‪ISoIT‬‬

‫ﻛﺘﺐ ﺍﻹﺣﺴﺎﻥ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ‪ ،‬ﻓﺈﺫﺍ ﻗﺘﻠﺘﻢ ﻓﺄﺣﺴﻨﻮﺍ ﺍﻟﻘﺘﻠﺔ ﻭﺇﺫﺍ ﺫﲝﺘﻢ ﻓﺄﺣﺴﻨﻮﺍ ﺍﻟﺬﲝـﺔ‪ ،‬ﻭﻟﻴﺤـﺪ‬ ‫ﺃﺣﺪﻛﻢ ﺷﻔﺮﺗﻪ ﻭﻟﲑﺡ ﺫﺑﻴﺤﺘﻪ"‪ 480.‬ﻧﻌﻢ ﺣﱴ ﰲ ﺍﻟﻘﺘﻞ ﻭﺍﻟﺬﺑﺢ ﳚﺐ ﻣﺮﺍﻋﺎﺓ ﺍﻹﺣﺴﺎﻥ ﻓﻴﻬﻤﺎ‪ ،‬ﺣﱴ‬ ‫ﻻ ﺗﺸ ﹼﺬ ﻋﻤﻠﻴﺔ ﺍﻟﻘﺘﻞ ﻭﺍﻟﺬﺑﺢ ﻋﻦ ﺍﳉﻤﺎﻝ ﺍﻟﺬﻱ ﻫﻮ ﻧﺎﻣﻮﺱ ﺍﻟﻜﻮﻥ‪ .‬ﻭﰲ ﺍﳌﻌﺎﺭﻙ ﺣﺮﻡ ﺍﻹﺳﻼﻡ ﺍﻟﺘﻤﺜﻴﻞ‬ ‫ﰲ ﺟﺜﺚ ﺍﻟﻘﺘﻠﻰ‪ ،‬ﻷﻥ ﰲ ﺫﻟﻚ ﻣﺎ ﻳﻨﺎﰲ ﺍﳉﻤﺎﻝ‪.‬‬ ‫ﻭﺣﺮﺹ ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﺍﶈﺎﻓﻈﺔ ﻋﻠﻰ ﺍﳉﻤﺎﻝ ﺍﻟﻈﺎﻫﺮ ﺣﱴ ﰲ ﻣﻴﺪﺍﻥ ﺍﻟﻘﺘﺎﻝ ﺣﲔ ﻳﻜﺜـﺮ ﺍﳍـﺮﺝ‬ ‫ﻭﺍﳌﺮﺝ‪ ،‬ﻭﳜﺘﻠﻂ ﺍﳊﺎﺑﻞ ﺑﺎﻟﻨﺎﺑﻞ‪ :‬ﺍﳉﻤﺎﻝ ﺍﳌﺘﻤﺜﻞ ﰲ ﻭﺣﺪﺓ ﺍﻟﺼﻒ‪ ،‬ﻭﻭﺣﺪﺓ ﺍﻟﻜﻠﻤﺔ‪ ،‬ﻭﻭﺣﺪﺓ ﺍﻟﻘـﺼﺪ‬ ‫ﺹ { ‪.481‬‬ ‫ﺻ ﹼﻔﹰﺎ ﹶﻛﹶﺄ‪‬ﻧﻬ‪‬ﻢ ‪‬ﺑﻨﻴ‪‬ﺎ ﹲﻥ ‪‬ﻣ ‪‬ﺮﺻ‪‬ﻮ ‪‬‬ ‫ﺤﺐ‪ ‬ﺍﱠﻟﺬ‪‬ﻳ ‪‬ﻦ ﻳ‪‬ﻘﹶﺎ‪‬ﺗﻠﹸﻮ ﹶﻥ ﻓ‪‬ﻲ ‪‬ﺳﺒﹺﻴ‪‬ﻠ ‪‬ﻪ ‪‬‬ ‫ﻭﺍﳍﺪﻑ }ﹺﺇﻥﱠ ﺍﻟﻠﱠ ‪‬ﻪ ‪‬ﻳ ‪‬‬ ‫ﻭﺭﺑﻂ ﺍﻹﺳﻼﻡ ﺍﳉﻤﺎﻝ ﺑﻘﻴﻢ ﻣﻌﻨﻮﻳﺔ ﻛﺜﲑﺓ ﳌﺮﺍﻋﺎ‪‬ﺎ ﰲ ﺳﻠﻮﻙ ﺍﳌﺴﻠﻢ ﺍﳋﻠﻘﻲ ﻣﺜﻞ ﺍﻟﺼﱪ ﻛﻘﻮﻟﻪ‬ ‫‪482‬‬ ‫ﺼ‪‬ﺒ ‪‬ﺮ ‪‬ﺟﻤ‪‬ﻴ ﹲﻞ ‪‬ﻋﺴ‪‬ﻰ ﺍﻟﻠﹼ ‪‬ﻪ ﺃﹶﻥ ‪‬ﻳ ﹾﺄ‪‬ﺗ‪‬ﻴﻨﹺﻲ ﹺﺑ ﹺﻬ ‪‬ﻢ ‪‬ﺟﻤ‪‬ﻴﻌـﹰﺎ { ‪،‬‬ ‫ﺴ ﹸﻜ ‪‬ﻢ ﹶﺃﻣ‪‬ﺮﹰﺍ ﹶﻓ ‪‬‬ ‫ﺖ ﹶﻟ ﹸﻜ ‪‬ﻢ ﺃﹶﻧ ﹸﻔ ‪‬‬ ‫ﺗﻌﺎﱃ‪} :‬ﻗﹶﺎ ﹶﻝ ‪‬ﺑ ﹾﻞ ‪‬ﺳ ‪‬ﻮﹶﻟ ‪‬‬ ‫ﻭﺍﻟﺼﱪ ﺍﳉﻤﻴﻞ ﻫﻮ ﺍﻟﺬﻱ ﻻ ﺟﺰﻉ ﻓﻴﻪ ﻭﻻ ﺷﻜﻮﻯ ﻟﻐﲑ ﺍﷲ‪ ،483‬ﻭﻗﺎﻝ ﰲ ﺍﻟﻌﻔﻮ ﻭﺍﻟـﺼﻔﺢ‪ } :‬ﻭﹺﺇﻥﱠ‬ ‫ﺠﻤ‪‬ﻴ ﹶ‬ ‫ﺼ ﹾﻔ ‪‬ﺢ ﺍﹾﻟ ‪‬‬ ‫ﺻ ﹶﻔ ﹺﺢ ﺍﻟ ‪‬‬ ‫ﺍﻟﺴ‪‬ﺎ ‪‬ﻋ ﹶﺔ ﻵ‪‬ﺗ‪‬ﻴ ﹲﺔ ﻓﹶﺎ ‪‬‬ ‫ﻞ{ ‪ 484‬ﺃﻱ ﺍﻟﺬﻱ ﻻ ﻋﺘﺎﺏ ﻣﻌﻪ‪ ،‬ﻭﻗﺎﻝ ﰲ ﺍﻟﻄﻼﻕ ﻭﺍﻟﺘﺴﺮﻳﺢ‪} :‬‬ ‫‪485‬‬ ‫ﻼ{‬ ‫ﺠ ‪‬ﺮ ‪‬ﻫ ‪‬ﻢ ‪‬ﻫﺠ‪‬ﺮﹰﺍ ‪‬ﺟﻤ‪‬ـﻴ ﹰ‬ ‫‪ ،‬ﻭﻗﺎﻝ ﰲ ﺍﳍﺠﺮ ﻭﺍﳌﻔﺎﺭﻗﺔ‪} :‬ﻭ‪‬ﺍ ‪‬ﻫ ‪‬‬ ‫ﻼ{‬ ‫ﹶﻓ ‪‬ﻤ‪‬ﺘﻌ‪‬ﻮ ‪‬ﻫﻦ‪ ‬ﻭ ‪‬ﺳ ‪‬ﺮﺣ‪‬ﻮ ‪‬ﻫﻦ‪ ‬ﺳﺮ‪‬ﺍﺣﹰﺎ ‪‬ﺟﻤ‪‬ﻴ ﹰ‬ ‫‪ ،486‬ﻭﺍﳍﺠﺮ ﺍﳉﻤﻴﻞ ﻫﻮ ﺍﻟﺬﻱ ﻻ ﻋﺘﺎﺏ ﻓﻴﻪ ﻭﻻ ﻳﺸﻮﺑﻪ ﺃﻱ ﺷﺘﻢ‪487.‬‬ ‫ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺍﻹﺳﻼﻡ ﻳﻬﺘﻢ ﺑﺎﳉﻤﺎﻝ ﰲ ﻛﻞ ﺷﻲﺀ‪ ،‬ﻭﻳﺪﻋﻮ ﺍﻹﻧﺴﺎﻥ ﺍﳌﺴﻠﻢ ﺇﱃ ﺍﶈﺎﻓﻈﺔ ﻋﻠﻴـﻪ ﰲ‬ ‫ﺳﻠﻮﻛﻪ ﺍﻟﺪﺍﺧﻠﻲ ﻭﺍﳋﺎﺭﺟﻲ ﻳﻘﻮﻝ ﻋﺒﺪﺍﳋﺎﻟﻖ ﺩﻭﻣﺔ‪" :‬ﻭﻗﺪ ﹼﳕﻰ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺍﳊﺲ ﺍﳉﻤـﺎﱄ ﻋﻨـﺪ‬ ‫ﺍﳌﺴﻠﻢ‪ ،‬ﻭﺑﻨﺎﻩ ﻋﻠﻰ ﻗﻴﻢ ﺍﳊﻖ ﻭﺍﳋﲑ ﻭﺍﻟﻔﻀﺎﺋﻞ ﻛﻠﻬﺎ ﺳﻮﺍﺀ ﺃﻛﺎﻥ ﲨﺎ ﹰﻻ ﺣﺴﻴﹰﺎ ﻣﻨﻈﻮﺭﹰﺍ ﺃﻭ ﲨﺎ ﹰﻻ ﻣﻌﻨﻮﻳﹰﺎ‬ ‫ﻣﺘﺪﺑﺮﹰﺍ‪ ،‬ﻭﻗﺮﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺍﻟﻘﻴﻢ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﳋﻠﻘﻴﺔ ﺑﺎﳉﻤﺎﻝ… ﺣﱴ ﺍﳍﺠـﺮ‬ ‫ﻧﻔﺴﻪ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﲨﻴﻼ"‪ ،488‬ﻭﻫﺬﺍ ﺍﻻﻫﺘﻤﺎﻡ ﺍﻹﺳﻼﻣﻲ ﺍﻟﺮﻓﻴﻊ ﺑﺎﳉﻤﺎﻝ ﺍﺳﺘﻬﻮﻯ ﺍﻟﺪﻛﺘﻮﺭ ﻋﻤﺎﺩ‬ ‫ﺍﻟﺪﻳﻦ ﺧﻠﻴﻞ ﻓﻘﺎﻝ‪" :‬ﺍﻹﻧﺴﺎﻥ ﺍﳌﺴﻠﻢ ﻓﻨﺎﻥ ﺑﻄﺒﻌﻪ ﻣﻨﻔﺘﺢ ﺑﻜﻞ ﺇﺣﺴﺎﺳﻪ ﻭﻣﺸﺎﻋﺮﻩ ﻋﻠﻰ ﻗﻴﻢ ﺍﻟﻜـﻮﻥ‪،‬‬ ‫ﻭﺍﻟﻌﺎﱂ ﺑﺄﻭﺳﻊ ﺃﻃﺮﻫﺎ …"‪489.‬‬ ‫‪ 2‬ـ ﻋﻼﻗﺔ ﺍﳉﻤﺎﻝ ﺑﺎﻟﺘﻮﺣﻴﺪ ﻭﻏﺎﻳﺘﻪ ﻭﻫﺪﻓﻪ‪:‬‬

‫‪ 480‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻭﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﻟﻨﺴﺎﺋﻲ ﻭﺍﻟﺪﺍﺭﻣﻲ ﻭﺍﺑﻦ ﻣﺎﺟﺔ ﻭﺍﻹﻣﺎﻡ ﺃﲪﺪ‪.‬‬ ‫‪ 481‬ﺍﻟﺼﻒ‪.4 :‬‬ ‫‪ 482‬ﻳﻮﺳﻒ‪83:‬‬ ‫‪ 483‬ﺗﻔﺴﲑ ﺍﻟﻨﺴﻔﻲ ‪ ،215/2‬ﻣﻄﺒﻌﺔ ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﻜﺘﺐ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪.‬‬ ‫‪ 484‬ﺍﳊﺠﺮ‪.85 :‬‬ ‫‪ 485‬ﺍﻷﺣﺰﺍﺏ‪.49 :‬‬ ‫‪ 486‬ﺍﳌﺰﻣﻞ‪.10 :‬‬ ‫‪ 487‬ﺻﻔﻮﺓ ﺍﻟﺘﻔﺎﺳﲑ‪ ،‬ﳏﻤﺪ ﻋﻠﻲ ﺍﻟﺼﺎﺑﻮﱐ‪ ،267/3 ،‬ﻁ‪ ،2‬ﻗﻄﺮ‪1981 ،‬ﻡ‪.‬‬ ‫‪ 488‬ﺍﻷﺩﺏ ﻭﻣﺬﺍﻫﺒﻪ ﺍﳌﻌﺎﺻﺮﺓ‪ ،‬ﻋﺒﺪﺍﳋﺎﻟﻖ ﺩﻭﻣﺔ‪ ،‬ﺹ‪ ،52‬ﺩﺍﺭ ﻗﻄﺮﻱ‪ ،‬ﺍﻟﻔﺠﺎﺀﺓ ﺍﻟﺪﻭﺣﺔ‪ ،‬ﻁ‪1990 ،1‬ﻡ‪.‬‬ ‫‪ 489‬ﰲ ﺍﻟﻨﻘﺪ ﺍﻹﺳﻼﻣﻲ ﺍﳌﻌﺎﺻﺮ‪ ،‬ﻋﻤﺎﺩ ﺍﻟﺪﻳﻦ ﺧﻠﻴﻞ‪ ،‬ﺹ‪ ،39‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﻁ‪1981 ،2‬ﻡ‪.‬‬

‫ﳎﺎﻫﺪ ﻣﺼﻄﻔﻰ ‪‬ﺠﺖ ‪287 -‬‬

‫ﺍﳉﻤﺎﻝ ﻣﻄﻠﺐ ﺗﻮﺣﻴﺪﻱ ﻳﺮﺍﺩ ﲢﻘﻘﻪ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪ ،‬ﻷﻥ ﺍﷲ ﻫﻮ ﺍﳉﻤﻴﻞ ﻭﳛـﺐ ﺍﳉﻤـﺎﻝ‪.‬‬ ‫ﻭﲜﻤﺎﻟﻪ ﺍﻟﺬﺍﰐ ﺧﻠﻖ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﻓﺄﺣﺴﻦ ﺧﻠﻘﻬﺎ‪ .‬ﻭﻣﻦ ﻛﻤﺎﻝ ﺍﻟﺘﻮﺣﻴﺪ ﺣﺐ ﺍﳉﻤـﺎﻝ‪ ،‬ﻭﺍﻟـﺴﻌﻲ ﺇﱃ‬ ‫ﺇﺩﺭﺍﻛﻪ ﰲ ﺍﻷﻋﻤﺎﻝ ﻭﺍﻷﺧﻼﻕ ﻭﺍﻟﻔﻨﻮﻥ‪ ،490.‬ﻭﺍﳉﻤﺎﻝ ﺃﻓﻀﻞ ﻣﺎ ﻳﺮﺟﻮ ﺍﳌﺆﻣﻦ ﺣﺼﻮﻟﻪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪،‬‬ ‫ﺿ ‪‬ﺮ ﹲﺓ ﹺﺇﻟﹶﻰ ‪‬ﺭ‪‬ﺑﻬ‪‬ﺎ ﻧ‪‬ـﺎ ‪‬ﻇ ‪‬ﺮ ﹲﺓ ‪،{491‬‬ ‫ﻭﻳﺘﻤﺜﻞ ﰲ ﺍﻟﻨﻈﺮ ﺇﱃ ﲨﺎﻝ ﻭﺟﻬﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ } :‬ﻭﺟ‪‬ﻮ ‪‬ﻩ ‪‬ﻳ ‪‬ﻮ ‪‬ﻣ‪‬ﺌ ‪‬ﺬ ﻧ‪‬ﺎ ‪‬‬ ‫ﻭﺍﻟﻮﺳﻴﻠﺔ ﺇﱃ ﺇﺩﺭﺍﻙ ﻫﺬﺍ ﺍﳉﻤﺎﻝ ﺍﳌﻄﻠﻖ‪ ،‬ﻭﺍﻟﻠﺬﺓ ﺍﳌﺘﻨﺎﻫﻴﺔ ﻫﻮ ﺍﻟﺘﻮﺣﻴﺪ‪492.‬‬ ‫ﻭ ﺇﺫﺍ ﺣﻠﻠﻨﺎ ﻣﻌﲎ ﻛﻠﻤﺔ ﺍﻟﺘﻮﺣﻴﺪ "ﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ" ﻧﺮﻯ ﺃ‪‬ﺎ ﺗﻨﻄﻮﻱ ﻋﻠﻰ ﻣﻌﺎﻥ ﲨﺎﻟﻴـﺔ‬ ‫ﻛﺜﲑﺓ‪ :‬ﻓﻴﻬﺎ ﲨﺎﻝ ﻷ‪‬ﺎ ﺍﳊﻖ ﺍﳌﻄﻠﻖ‪ ،‬ﻭﺍﳊﻖ ﺃﺑﻠﺞ‪ ،‬ﻭﻓﻴﻬﺎ ﲨﺎﻝ‪ ،‬ﻷﻥ ﻓﻴﻬﺎ ﺍﻋﺘﺮﺍﻑ ﺑﺎﳊﻘﻴﻘﺔ‪ ،‬ﺍﻋﺘﺮﺍﻑ‬ ‫ﻣﻦ‬ ‫ﺍﳊﻘﻴﻘﺔ ﺍﳌﺨﻠﻮﻗﺔ )ﺍﻹﻧﺴﺎﻥ( ﺇﱃ ﺍﳊﻘﻴﻘﺔ ﺍﳋﺎﻟﻘﺔ )ﺍﷲ(‪ .‬ﻓﻴﻬﺎ ﻋﻼﻗﺔ ﺣﻴﻮﻳﺔ ﻭﺣﺮﻛﻴﺔ ﺑـﲔ ﺍﻟﻌـﺎﱂ‬ ‫ﺍﻟﻌﻠﻮﻱ ﻭﺍﻟﻌﺎﱂ ﺍﻟﺴﻔﻠﻲ‪ :‬ﻭﺷﺎﺋﺞ ﺍﳊﻘﻴﻘﺔ ﺍﻷﻟﻮﻫﻴﺔ ﺍﻟﻨﺎﺯﻟﺔ‪ ،‬ﻭﺍﻟﻌﺒﻮﺩﻳﺔ ﺍﻟﺼﺎﻋﺪﺓ ﺍﻟﻠﺘﲔ ﺗﻠﺘﻘﻴﺎﻥ ﰲ ﺗﺮﺍﺑﻂ‬ ‫ﻭﺍﻧﺴﺠﺎﻡ ﺩﺍﺋﻤﲔ‪.‬‬ ‫ﺗﺄﻣﻞ ﰲ )ﺃﺷﻬﺪ( ﺑﺼﻴﻐﺔ ﺍﳊﺎﺿﺮ ﺍﻟﺪﺍﺋﻤﺔ ﺍﻟﺘﺠﺪﺩ ﻭﺍﳌﺜﻮﻝ ﺃﻣﺎﻡ ﺑﺼﺮ ﺍﳌﺆﻣﻦ ﻭﺑـﺼﲑﺗﻪ‪ .‬ﰲ ﻛـﻞ‬ ‫ﻭﻗﺖ‪ ،‬ﻭﰲ ﻛﻞ ﻣﻜﺎﻥ‪ ،‬ﻭﰲ ﻛﻞ ﺣﺎﻟﺔ‪ .‬ﻭﺗﺄﻣﻞ ﺣﺮﻛﺔ ﺍﻟﺼﻮﺭﺓ ﰲ )ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ( ﺍﻟـﺼﻮﺭﺓ ﺍﳊﺎﻟـﺔ‬ ‫ﻭﺍﻟﺰﺍﺋﻠﺔ ﰲ ﺍﻟﻨﻔﻲ ﻭﺍﻹﺛﺒﺎﺕ‪ .‬ﻭﻻﺣﻆ ﺍﳊﺮﻛﺔ ﻓﻴﻬﺎ‪ :‬ﺇﺑﻌﺎﺩ ﻓﻔﺮﺍﻍ ﻭﺯﻭﺍﻝ ﻣﻄﻠﻖ )ﻻ ﺇﻟـﻪ( ﰒ ﺣﻠـﻮﻝ‬ ‫ﻭﺧﻼﺀ ﻣﻄﻠﻖ )ﺇﻻ ﺍﷲ(‪ .‬ﺯﻭﺍﻝ ﻛﻞ ﺷﻲﺀ ﻣﻦ ﻛﺮﺳﻲ ﺍﻷﻟﻮﻫﻴﺔ ﻭﺣﻠﻮﻝ ﺍﷲ ﺍﳌﻮﱃ ﻓﻴﻪ‪ .‬ﻣﺎ ﺃﻗﺼﺮ ﻫﺬﻩ‬ ‫ﺍﻟﻌﺒﺎﺭﺓ ﻭﻣﺎ ﺃﺟﻞ ﻣﻌﺎﻧﻴﻬﺎ!‪ .‬ﻭﳚﻌﻞ ﺑﻌﺾ ﺍﻟﺪﺍﺭﺳﲔ ﻣﻨﻄﻠﻘﺎﺕ ﺍﳉﻤﺎﻝ ﺛﻼﺛـﺔ‪ :‬ﺍﻟﺘﻮﺣﻴـﺪ ﻭﺍﻟﻮﺣـﺪﺓ‬ ‫‪493‬‬ ‫ﻭﺍﳊﺮﻛﺔ ‪.‬‬ ‫ﻭﻟﻴﺲ ﻫﺪﻑ ﺍﻹﺳﻼﻡ ﻣﻦ ﺍﳉﻤﺎﻝ ﻭﺍﻛﺘﺸﺎﻑ ﻣﻈﺎﻫﺮﻩ ﺍﳌﺨﺘﻠﻔﺔ ﻫﻮ ﺍﻟﻮﻗـﻮﻑ ﻋﻠـﻰ ﺍﳉﻤـﺎﻝ‬ ‫ﺍﻟﻈﺎﻫﺮﻱ ﻭﺣﺪﻩ‪ ،‬ﺑﻞ ﲡﺎﻭﺯ ﻫﺬﺍ ﺍﳉﻤﺎﻝ ﺍﻟﻈﺎﻫﺮﻱ ﺇﱃ ﻣﺎ ﻭﺭﺍﺀﻩ‪ .‬ﻓﻠﺬﻟﻚ ﳒﺪ ﻣﻌﻈﻢ ﺍﻵﻳﺎﺕ ﺍﻟﱵ ﳝﱳ‬ ‫ﺍﷲ ‪‬ﺎ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩ ﲣﺘﻢ ﺑﺎﻟﺪﻋﻮﺓ ﺇﱃ ﺍﻟﺘﺪﺑﺮ ﺃﻭ ﺍﻟﺘﻔﻜﺮ ﺇﱃ ﻗﺪﺭﺓ ﺍﷲ ﺍﻟﱵ ﺃﻭﺟﺪﺕ ﻫﺬﻩ ﺍﳌﻈﺎﻫﺮ‪.‬‬ ‫ﻻ ﻟﻺﻧﺴﺎﻥ ﻳﻘﻮﻝ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪}:‬‬ ‫ﻓﻔﻲ ﻣﻌﺮﺽ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﻟﻠﺒﺎﺱ ﺍﻟﺬﻱ ﺟﻌﻠﻪ ﺍﷲ ﺳﺘﺮﹰﺍ ﻭﲨﺎ ﹰ‬ ‫ﻯ ﹶﺫ‪‬ﻟ ‪‬‬ ‫ﺱ ﺍﻟ‪‬ﺘ ﹾﻘ ‪‬ﻮ ‪‬‬ ‫ﻳ‪‬ﺎ ‪‬ﺑﻨﹺﻲ ﺁ ‪‬ﺩ ‪‬ﻡ ﹶﻗ ‪‬ﺪ ﺃﹶﻧ ‪‬ﺰﹾﻟﻨ‪‬ﺎ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ‪‬ﻟﺒ‪‬ﺎﺳﹰﺎ ‪‬ﻳﻮ‪‬ﺍﺭﹺﻱ ‪‬ﺳ ‪‬ﻮﺀَﺍ‪‬ﺗ ﹸﻜ ‪‬ﻢ ‪‬ﻭﺭﹺﻳﺸﹰﺎ ‪‬ﻭ‪‬ﻟﺒ‪‬ﺎ ‪‬‬ ‫ﻚ ‪‬ﺧ‪‬ﻴ ‪‬ﺮ‪ ،{494‬ﻭﻫـﺬﻩ‬ ‫ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺗﻘﺮ ﺑﺄﻥ ﺍﻟﻠﺒﺎﺱ ﺍﳊﻘﻴﻘﻲ ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﺘﺤﻠﻲ ﺑﺎﻟﺘﻘﻮﻯ‪ ،‬ﺧﲑ ﻣﻦ ﺍﻟﻠﺒﺎﺱ ﺍﻟﻈﺎﻫﺮﻱ‪.‬‬ ‫ﻭﻣﻬﻤﺎ ﻳﻜﻦ ﺍﳉﻤﺎﻝ ﺧﻼﺑﹰﺎ ﻭﻓﺎﺗﻨﹰﺎ ﻓﻴﺠﺐ ﺃﻥ ﻳﺘﻨﺎﺳﻖ ﻣﻊ ﺍﳉﻤﺎﻝ ﺍﻟﺒﺎﻃﲏ ﺣﱴ ﳛﺒﻪ ﺍﷲ‪ ،‬ﻭﺍﷲ ﳛﺐ‬ ‫ﻝ ﹶﻓﺨ‪‬ـﻮ ﹴﺭ{‬ ‫ﺨﺘ‪‬ﺎ ﹴ‬ ‫ﺤﺐ‪ ‬ﹸﻛ ﱠﻞ ‪‬ﻣ ‪‬‬ ‫ﺃﻥ ﻳﺮﺍﻩ ﻇﺎﻫﺮﹰﺍ ﻋﻠﻰ ﻋﺒﺎﺩﻩ ﺑﺸﺮﻁ ﺃﻻ ﻳﻜﻮﻥ ﻟﻠﺘﻜﱪ ﻭﺍﳋﻴﻼﺀ؛ }ﻭ‪‬ﺍﻟﻠﱠﻪ‪ ‬ﻟﹶﺎ ‪‬ﻳ ‪‬‬ ‫‪ 490‬ﻣﺪﺧﻞ ﺇﱃ ﻋﻠﻢ ﺍﳉﻤﺎﻝ ﺍﻹﺳﻼﻡ‪ ،‬ﻋﺒﺪﺍﻟﻔﺘﺎﺡ ﺭﻭﺍﺱ ﻗﻠﻌﺠﻲ‪ ،‬ﺹ‪ ،28‬ﺩﺍﺭ ﻗﺘﻴﺒﺔ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻁ‪1991 ،1‬ﻡ‪.‬‬ ‫‪ 491‬ﺍﻟﻘﻴﺎﻣﺔ‪22 :‬ـ‪.23‬‬ ‫‪ 492‬ﻣﺪﺧﻞ ﺇﱃ ﻋﻤﻞ ﺍﳉﻤﺎﻝ‪ ،‬ﺹ‪.28‬‬ ‫‪ 493‬ﻣﺪﺧﻞ ﺇﱃ ﻋﻠﻢ ﺍﳉﻤﺎﻝ ﺍﻹﺳﻼﻣﻲ ﺹ‪.31-24‬‬ ‫‪ 494‬ﺍﻷﻋﺮﺍﻑ‪.26 :‬‬

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‫ﺝ‬ ‫ﺨ ‪‬ﺮ ‪‬‬ ‫‪ .495‬ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻷﺳﺎﺱ ﻛﺎﻧﺖ ﺯﻳﻨﺔ ﻗﺎﺭﻭﻥ ﳏﻞ ﺫﻡ ﻭﺳﺨﺮﻳﺔ‪ ،‬ﻷﻥ ﻫﺪﻓﻬﺎ ﺍﳋﻴﻼﺀ ﻭﺍﻟﻜﱪ} ﹶﻓ ‪‬‬ ‫ﻆ‬ ‫ﺖ ﹶﻟﻨ‪‬ﺎ ‪‬ﻣﹾﺜ ﹶﻞ ﻣ‪‬ﺎ ﺃﹸﻭ‪‬ﺗ ‪‬ﻲ ﻗﹶﺎﺭ‪‬ﻭﻥﹸ ﹺﺇﻧ‪ ‬ﻪ ﹶﻟﺬﹸﻭ ﺣ‪‬ـ ﱟ‬ ‫ﺤﻴ‪‬ﺎ ﹶﺓ ﺍﻟﺪ‪‬ﻧﻴ‪‬ﺎ ﻳ‪‬ﺎ ﹶﻟ‪‬ﻴ ‪‬‬ ‫‪‬ﻋﻠﹶﻰ ﹶﻗ ‪‬ﻮ ‪‬ﻣ ‪‬ﻪ ﻓ‪‬ﻲ ﺯﹺﻳ‪‬ﻨ‪‬ﺘ ‪‬ﻪ ﻗﹶﺎ ﹶﻝ ﺍﱠﻟﺬ‪‬ﻳ ‪‬ﻦ ﻳ‪‬ﺮﹺﻳﺪ‪‬ﻭ ﹶﻥ ﺍﹾﻟ ‪‬‬ ‫‪‬ﻋﻈ‪‬ﻴ ﹴﻢ{ ‪.496‬‬ ‫ﻭﺇﺫﺍ ﺍﻧﺘﻘﻠﻨﺎ ﺇﱃ ﲨﺎﻝ ﺍﳌﺮﺃﺓ ﳒﺪ ﺷﺮﻁ ﺍﻹﺳﻼﻡ ﰲ ﺍﳌﻄﺎﺑﻘﺔ ﺑﲔ ﺍﻟﻈﺎﻫﺮ ﻭﺍﻟﺒﺎﻃﻦ ﻣﺎﺛﻼ ﺃﻣﺎﻣﻨﺎ } ‪‬ﻭ ﹶﻻ‬ ‫ﺠﺒ‪‬ـ‪‬ﺘ ﹸﻜ ‪‬ﻢ ‪‬ﻭ ﹶﻻ ﺗ‪‬ﻨ ‪‬ﻜﺤ‪‬ـﻮﹾﺍ‬ ‫ﺸ ﹺﺮ ﹶﻛ ‪‬ﺔ ‪‬ﻭﻟﹶـ ‪‬ﻮ ﹶﺃ ‪‬ﻋ ‪‬‬ ‫ﺕ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳ ‪‬ﺆ ‪‬ﻣﻦ‪ ‬ﻭ َﻷ ‪‬ﻣ ﹲﺔ ‪‬ﻣ ‪‬ﺆ ‪‬ﻣ‪‬ﻨ ﹲﺔ ‪‬ﺧ‪‬ﻴ ‪‬ﺮ ﻣ‪‬ﻦ ﻣ‪‬ـ ‪‬‬ ‫ﺸ ﹺﺮﻛﹶﺎ ‪‬‬ ‫ﺗ‪‬ﻨ ‪‬ﻜﺤ‪‬ﻮﹾﺍ ﺍﹾﻟ ‪‬ﻤ ‪‬‬ ‫ﺸ ﹺﺮ ‪‬ﻙ ‪‬ﻭﹶﻟ ‪‬ﻮ ﹶﺃ ‪‬ﻋ ‪‬‬ ‫ﲔ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳ ‪‬ﺆ ‪‬ﻣﻨ‪‬ﻮﹾﺍ ‪‬ﻭﹶﻟ ‪‬ﻌ‪‬ﺒ ‪‬ﺪ ‪‬ﻣ ‪‬ﺆ ‪‬ﻣ ‪‬ﻦ ‪‬ﺧ‪‬ﻴ ‪‬ﺮ ﻣ‪‬ﻦ ‪‬ﻣ ‪‬‬ ‫ﺸ ﹺﺮ ‪‬ﻛ ‪‬‬ ‫ﺍﹾﻟﻤ‪ ‬‬ ‫ﺠ‪‬ﺒﻜﹸ ‪‬ﻢ{ ‪ 497‬ﻧﻌﻢ‪ ،‬ﻭﻟـﻮ ﺃﻋﺠﺒـﺘﻜﻢ‬ ‫ﲝﺴﻨﻬﺎ ﻭﲨﺎﳍﺎ ﺍﻟﻈﺎﻫﺮﻱ‪.‬‬ ‫ﻭﻗﺪ ﻭﺭﺩ ﺃﻥ ﺍﻟﻨﱯ ‪ ρ‬ﺣﺚ ﺃﺻﺤﺎﺑﻪ ﻋﻠﻰ ﻋﺪﻡ ﺍﻻﳔﺪﺍﻉ ﲜﻤﺎﻝ ﺍﳌﺮﺃﺓ ﺍﻟﻈﺎﻫﺮﻱ ﻓﻘﺎﻝ‪" :‬ﺇﻳـﺎﻛﻢ‬ ‫ﻭﺧﻀﺮﺍﺀ ﺍﻟﺪﻣﻦ ﻗﻴﻞ‪ :‬ﻭﻣﺎ ﺧﻀﺮﺍﺀ ﺍﻟﺪﻣﻦ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ؟ ﻗﺎﻝ ﺍﳌﺮﺃﺓ ﺍﳊﺴﻨﺎﺀ ﰲ ﻣﻨﺒﺖ ﺍﻟـﺴﻮﺀ"‪.498‬‬ ‫ﻭﻗﺪ ﺷ‪‬ﺒﻪ ﺍﻟﺮﺳﻮﻝ ‪ ρ‬ﺍﳌﺮﺃﺓ ﺍﳊﺴﻨﺎﺀ ﺍﳌﻨﻈﺮ ﺍﻟﺮﺩﻳﺌﺔ ﺍﻷﺻﻞ ﰲ ﺍﻟﻔﺴﺎﺩ ﻭﺍﻹﺿﺮﺍﺭ ﺑﺎﻟﻨﺒﺘﺔ ﺗﻨﺒـﺖ ﰲ ﺃﺭﺽ‬ ‫ﻣﻠﻮﺛﺔ ﺑﺎﻷﻗﺬﺍﺭ ﺣﻴﺚ ﺗﺒﺪﻭ ﲨﻴﻠﺔ ﰲ ﻣﻨﻈﺮﻫﺎ‪ ،‬ﺳﺮﻳﻌﺔ ﰲ ﳕﻮﻫﺎ‪ ،‬ﻭﻟﻜﻨﻬﺎ ﺿﺎﺭﺓ ﺑﺎﳊﻴﻮﺍﻥ ﺍﻟﺬﻱ ﻳﺄﻛﻠﻬﺎ‪،‬‬ ‫ﻭﰲ ﺣﺪﻳﺚ ﺁﺧﺮ "ﺗﻨﻜﺢ ﺍﳌﺮﺃﺓ ﻷﺭﺑﻊ ﳌﺎﳍﺎ ﻭﳊﺴﺒﻬﺎ ﻭﳉﻤﺎﳍﺎ ﻭﻟﺪﻳﻨﻬﺎ‪ ،‬ﻓﺎﻇﻔﺮ ﺑﺬﺍﺕ ﺍﻟﺪﻳﻦ ﺗﺮﺑـﺖ‬ ‫ﻳﺪﺍﻙ"‪499.‬ﻧﻌﻢ ﺫﺍﺕ ﺍﻟﺪﻳﻦ‪ ،‬ﻷﻥ ﺍﻟﺪﻳﻦ ﺃﻓﻀﻞ ﺍﻟﻌﻨﺎﺻﺮ ﺍﻷﺭﺑﻌﺔ ﻛﻠﻬﺎ‪ .‬ﻓﺎﻟﺜﻼﺛﺔ ﺍﻷﻭﱃ ﺣﻴﻨﻴﺔ ﻣﺆﻗﺘـﺔ‪،‬‬ ‫ﻻ ﺗﺘﺠﺎﻭﺯ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻋﻠﻰ ﺃﻗﺼﻰ ﺗﻘﺪﻳﺮ‪ ،‬ﲞﻼﻑ ﺍﻟﺪﻳﻦ ﻓﻔﺎﺋﺪﺗﻪ ﺗﺘﺠﺎﻭﺯ ﺍﻟﺪﻧﻴﺎ ﺇﱃ ﺍﻵﺧـﺮﺓ‪.‬‬ ‫ﻭﹶﺃ ‪‬ﺑﻘﹶﻰ‪{500‬‬ ‫}ﻭ‪‬ﺍﻟﹾﺂ ‪‬ﺧ ‪‬ﺮﺓﹸ ‪‬ﺧ‪‬ﻴ ‪‬ﺮ ‪‬‬ ‫‪ -3‬ﳎﺎﻻﺕ ﺍﳉﻤﺎﻝ ﰲ ﺍﻟﻄﺒﻴﻌﺔ‬ ‫ﻧﻌﺮﺽ ‪‬ﺎﻻﺕ ﺍﳉﻤﺎﻝ ﰲ ﺍﻟﻜﻮﻥ ﻭﺍﻟﻮﺟﻮﺩ ﳑﺎ ﻧﺒﺼﺮﻩ ﻭﻧﺸﺎﻫﺪﻩ ﻭﻧﺮﺍﻩ‪ ،‬ﻓﻤﻦ ﺫﻟﻚ ﺍﳉﻤـﺎﻝ ﰲ‬ ‫ﺻﻮﺭﺓ ﺍﻹﻧﺴﺎﻥ ﺣﻴﺚ ﳝﱳ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻋﻠﻰ ﻋﺒﺎﺩﻩ ﰲ ﲢﺴﲔ ﺻﻮﺭ‪‬ﻢ‪ ،‬ﻭﺗﻌﺪﻳﻞ ﺧﻠﻘﺘـﻬﻢ‪،‬‬ ‫ﺴ ﹺﻦ‬ ‫ﻭﺗﻘﻮﱘ ﻫﻴﺌﺘﻬﻢ ﻻﺳﺘﺸﺮﺍﻑ ﺍﻟﻘﻴﻢ ﺍﳉﻤﺎﻟﻴﺔ ﰲ ﺧﻠﻘﻬﻢ‪ ،‬ﻓﻴﻘﻮﻝ‪} :‬ﹶﻟ ﹶﻘ ‪‬ﺪ ‪‬ﺧﹶﻠ ﹾﻘﻨ‪‬ﺎ ﺍﹾﻟﺈﹺﻧـﺴ‪‬ﺎ ﹶﻥ ﻓ‪‬ـﻲ ﹶﺃﺣ‪‬ـ ‪‬‬ ‫ﻚ*‬ ‫ﺴﻮ‪‬ﺍ ‪‬ﻙ ﹶﻓ ‪‬ﻌ ‪‬ﺪﹶﻟ ‪‬‬ ‫ﻚ ﹶﻓ ‪‬‬ ‫ﻚ ﺍﹾﻟ ﹶﻜ ﹺﺮ ﹺﱘ * ﺍﱠﻟﺬ‪‬ﻱ ‪‬ﺧﹶﻠ ﹶﻘ ‪‬‬ ‫‪‬ﺗ ﹾﻘ ﹺﻮ ﹴﱘ{‪ 501‬ﻭﻳﻘﻮﻝ ﺃﻳﻀﹰﺎ‪ } :‬ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﹾﻟﺈﹺﻧﺴ‪‬ﺎﻥﹸ ﻣ‪‬ﺎ ﹶﻏ ‪‬ﺮ ‪‬ﻙ ﹺﺑ ‪‬ﺮ‪‬ﺑ ‪‬‬ ‫ﻱ ﺻ‪‬ﻮ ‪‬ﺭ ‪‬ﺓ ﻣ‪‬ﺎ ﺷ‪‬ﺎﺀ ‪‬ﺭﻛﱠ‪‬ﺒ ‪‬‬ ‫ﻓ‪‬ﻲ ﹶﺃ ‪‬‬ ‫ﺴﻜﹸ ‪‬ﻢ ﹶﺃﹶﻓﻠﹶـﺎ‬ ‫ﻚ{ ‪ ،502‬ﻭﻫﻜﺬﺍ ﻳﺄﰐ ﺍﻻﺳﺘﻔﻬﺎﻡ ﺍﻹﻧﻜﺎﺭﻱ } ‪‬ﻭﻓ‪‬ـﻲ ﺃﹶﻧﻔﹸـ ِ‬ ‫ﺼﺮ‪‬ﻭﻥ{ ‪503‬‬ ‫ﺗ‪‬ﺒ ‪‬‬

‫‪ 495‬ﺍﳊﺪﻳﺪ‪.23 :‬‬ ‫‪ 496‬ﺍﻟﻘﺼﺺ‪.79 :‬‬ ‫‪ 497‬ﺍﻟﺒﻘﺮﺓ‪.221 :‬‬ ‫‪ 498‬ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ‪ ،38/2‬ﻭﺫﻛﺮﻩ ﺍﻷﻟﺒﺎﱐ ﰲ ﺳﻠﺴﻠﺔ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻀﻌﻴﻔﺔ ‪69/1‬‬ ‫‪ 499‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪.‬‬ ‫‪ 500‬ﺍﻷﻋﻠﻰ‪.17 :‬‬ ‫‪ 501‬اﻟﺘﻴﻦ‪.4 :‬‬ ‫‪ 502‬اﻻﻧﻔﻄﺎر‪6 :‬ـ‪.8‬‬ ‫‪ 503‬اﻟﺬارﻳﺎت‪.21 :‬‬

‫ﳎﺎﻫﺪ ﻣﺼﻄﻔﻰ ‪‬ﺠﺖ ‪289 -‬‬

‫ﺃﺟﻞ ﻫﻮ ﲨﺎﻝ ﺧﻠﻖ ﺍﷲ ﰲ ﺃﻛﺮﻡ ﳐﻠﻮﻗﺎﺗﻪ‪ :‬ﺍﻹﻧﺴﺎﻥ ﺫﻟﻚ ﺍﳌﺨﻠﻮﻕ ﺍﻟﻌﺠﻴﺐ ﺍﻟﺬﻱ ﻓﻴﻪ ﺗﺘﺠﻠـﻰ‬ ‫ﻗﺪﺭﺓ ﺍﳋﺎﻟﻖ ﰲ ﲨﺎﻝ ﺗﺮﻛﻴﺒﻪ‪ ،‬ﻭﺣﺴﻦ ﻫﻴﺌﺘﻪ‪ ،‬ﻭﺗﻨﺎﺳﻖ ﺃﻋﻀﺎﺋﻪ ﻭﺍﻧﺴﺠﺎﻣﻬﺎ‪ ،‬ﺫﻟﻚ ﺍﻟﺘﺮﻛﻴﺐ ﺍﳌﺘـﺮﺍﺑﻂ‬ ‫ﺍﻟﺬﻱ ﺇﺫﺍ ﺍﺧﺘﻞ ﻣﻨﻪ ﺟﺰﺀ ﻭﻟﻮ ﻛﺎﻥ ﺻﻐﲑﹰﺍ ﺗﺄﺛﺮ ﺳﺎﺋﺮ ﺍﻷﺟﺰﺍﺀ ﺍﻷﺧﺮﻯ‪.‬‬ ‫ﻭﺻﻮﺭﺓ ﺍﻟﻄﺒﻴﻌﺔ ﺗﺘﻤﻴﺰ ﺑﺎﳉﻤﺎﻝ ﰲ ﻛﻞ ﺷﻴﺊ‪ :‬ﺍﻟﺴﻤﺎﺀ ﻭﺍﻟﻄﲑ ﻭﺍﻷﺭﺽ ﻭﺍﻟﺒﺤﺮ‪ ،‬ﻛـﻞ ﻣـﺎ ﰲ‬ ‫ﺍﻟﻮﺟﻮﺩ ﻣﻈﺎﻫﺮ ﲨﺎﻟﻴﺔ ﺭﺍﺋﻌﺔ‪ ،‬ﻭﻣﻌﺎﱂ ﺷﺎﺧﺼﺔ ﺗﻜﺸﻒ ﻗﺪﺭﺓ ﺍﻟﺼﺎﻧﻊ ﺍﻟﺬﻱ ﺃﻭﺟـﺪﻫﺎ ﻋﻠـﻰ ﻫـﺬﻩ‬ ‫ﺍﻟﺼﻮﺭﺓ‪:‬‬ ‫ﺍﻟﺴﻤﺎﺀ ﻭﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﳎﺮﺍﺕ ﻭﻛﻮﺍﻛﺐ ﻭﳒﻮﻡ‪ ،‬ﻭﺳﺤﺐ ﻭﺃﻣﻄﺎﺭ ﺣﻴﺚ ﻳﻘـﻮﻝ ﺗﻌـﺎﱃ‪:‬‬ ‫ﺼ ‪‬ﺮ ‪‬ﻫ ﹾﻞ ‪‬ﺗﺮ‪‬ﻯ ﻣ‪‬ﻦ‬ ‫ﺕ ﻓﹶﺎ ‪‬ﺭ ﹺﺟ ﹺﻊ ﺍﹾﻟ‪‬ﺒ ‪‬‬ ‫ﺕ ‪‬ﻃﺒ‪‬ﺎﻗﹰﺎ ﻣ‪‬ﺎ ‪‬ﺗﺮ‪‬ﻯ ﻓ‪‬ﻲ ‪‬ﺧ ﹾﻠ ﹺﻖ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ﹺﻦ ﻣ‪‬ﻦ ‪‬ﺗﻔﹶﺎﻭ‪ ‬‬ ‫}ﺍﱠﻟﺬ‪‬ﻱ ‪‬ﺧﹶﻠ ‪‬ﻖ ‪‬ﺳ‪‬ﺒ ‪‬ﻊ ‪‬ﺳﻤ‪‬ﺎﻭ‪‬ﺍ ‪‬‬ ‫‪504‬‬ ‫ﺼﺮ‪ ‬ﺧ‪‬ﺎ ‪‬ﺳﹰﺄ ‪‬ﻭﻫ‪ ‬ﻮ ‪‬ﺣ ِ‬ ‫ﻚ ﺍﹾﻟ‪‬ﺒ ‪‬‬ ‫ﺐ ﹺﺇﹶﻟ‪‬ﻴ ‪‬‬ ‫ﺼ ‪‬ﺮ ﹶﻛ ‪‬ﺮ‪‬ﺗ‪‬ﻴ ﹺﻦ ﻳ‪‬ﻨ ﹶﻘ‪‬ﻠ ‪‬‬ ‫ﹸﻓﻄﹸﻮ ﹴﺭ ﹸﺛﻢ‪ ‬ﺍ ‪‬ﺭ ﹺﺟ ﹺﻊ ﺍﹾﻟ‪‬ﺒ ‪‬‬ ‫ﺴ ‪‬ﲑ { ‪ ،‬ﻭﻳﺪﻋﻮ ﻣﺮﺓ ﺃﺧﺮﻯ ﺇﱃ‬ ‫ﻒ ‪‬ﺑ‪‬ﻨ‪‬ﻴﻨ‪‬ﺎﻫ‪‬ـﺎ‬ ‫ﺴﻤ‪‬ﺎﺀ ﹶﻓ ‪‬ﻮﹶﻗ ‪‬ﻬ ‪‬ﻢ ﹶﻛ‪‬ﻴ ‪‬‬ ‫ﺍﻟﻨﻈﺮ ﺇﱃ ﻣﺘﺎﻧﺔ ﺑﻨﺎﺀ ﺍﻟﺴﻤﺎﺀ ﻭﲨﺎﻝ ﺯﻳﻨﺘﻬﺎ ﻓﻴﻘﻮﻝ‪ } :‬ﹶﺃﹶﻓﹶﻠ ‪‬ﻢ ﻳ‪‬ﻨ ﹸﻈﺮ‪‬ﻭﺍ ﹺﺇﻟﹶﻰ ﺍﻟ ‪‬‬ ‫‪‬ﻭ ‪‬ﺯ‪‬ﻳﻨ‪‬ﺎﻫ‪‬ﺎ ‪‬ﻭﻣ‪‬ﺎ ﹶﻟﻬ‪‬ﺎ ﻣ‪‬ﻦ ﹸﻓﺮ‪‬ﻭ ﹴ‬ ‫ﺴﻤ‪‬ﺎﺀ‬ ‫ﺝ{‪ ،505‬ﻭﻳﻨﺒﻪ ﺇﱃ ﲨﺎﻝ ﺯﻳﻨﺔ ﺍﻟﱪﻭﺝ ﻓﻴﻘﻮﻝ‪ } :‬ﻭﹶﻟ ﹶﻘ ‪‬ﺪ ‪‬ﺟ ‪‬ﻌ ﹾﻠﻨ‪‬ﺎ ﻓ‪‬ـﻲ ﺍﻟـ ‪‬‬ ‫‪506‬‬ ‫{ ‪ ،‬ﺗﺄ ‪‬ﻣﻞ ﰲ ﺍﻟﺪﻗﺔ ﺍﳌﺘﻨﺎﻫﻴﺔ ﰲ ﺣﺮﻛﺔ ﺍﻷﺟﺮﺍﻡ‬ ‫ﺑ‪‬ﺮ‪‬ﻭﺟﹰﺎ ‪‬ﻭ ‪‬ﺯ‪‬ﻳﻨ‪‬ﺎﻫ‪‬ﺎ ﻟ‪‬ﻠﻨ‪‬ﺎ ‪‬ﻇﺮﹺﻳ ‪‬ﻦ‬ ‫ﺍﻟﺴﻤﺎﻭﻳﺔ‪ ،‬ﺑﻜﺘﻠﻬﺎ ﺍﳌﺨﺘﻠﻔﺔ‪ ،‬ﻭﺃﺷﻜﺎﳍﺎ ﺍﳌﺘﻨﻮﻋﺔ‪ ،‬ﻛﻞ ﻳﺪﻭﺭ ﰲ ﻓﻠﻚ ﻣﻌﲔ‪ ،‬ﻭﻣﺪﺍﺭ ﳏﺪﺩ ﺩﻭﻥ ﺍﳓﺮﺍﻑ‪:‬‬ ‫ﺴ‪‬ﺒﺤ‪‬ﻮ ﹶﻥ{‪ ،507‬ﺗـﺪ‪‬ﺑﺮ‬ ‫ﻚ ‪‬ﻳ ‪‬‬ ‫ﺲ ﻳ‪‬ﻨ‪‬ﺒﻐ‪‬ﻲ ﹶﻟﻬ‪‬ﺎ ﺃﹶﻥ ﺗ‪ ‬ﺪ ﹺﺭ ‪‬ﻙ ﺍﹾﻟ ﹶﻘ ‪‬ﻤ ‪‬ﺮ ‪‬ﻭﻟﹶﺎ ﺍﻟﱠﻠ‪‬ﻴ ﹸﻞ ﺳ‪‬ﺎﹺﺑﻖ‪ ‬ﺍﻟ‪‬ﻨﻬ‪‬ﺎ ﹺﺭ ‪‬ﻭ ﹸﻛ ﱞﻞ ﻓ‪‬ﻲ ﹶﻓﹶﻠ ‪‬‬ ‫}ﻟﹶﺎ ﺍﻟﺸ‪ ‬ﻤ ‪‬‬ ‫ﰲ ﻫﺬﺍ ﺍﻟﺘﻨﺎﺳﻖ ﺍﻟﺒﺪﻳﻊ ﰲ ﺗﻌﺎﻗﺐ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ‪ ،‬ﻭﺗﺒﺎﺩﻝ ﺃﺩﻭﺍﺭﳘﺎ‪} :‬ﻳ‪‬ﻮ‪‬ﻟﺞ‪ ‬ﺍﻟﻠﱠ‪‬ﻴ ﹶﻞ ﻓ‪‬ﻲ ﺍﻟ‪‬ﻨﻬ‪‬ـﺎ ﹺﺭ ‪‬ﻭﻳ‪‬ـﻮ‪‬ﻟﺞ‪‬‬ ‫ﺍﻟ‪‬ﻨﻬ‪‬ﺎ ‪‬ﺭ ﻓ‪‬ﻲ ﺍﻟﻠﱠ‪‬ﻴ ﹺﻞ{ ‪ ، 508‬ﻭﻳﻘﻮﻝ ‪} :‬ﻳﻐﺸﻲ ﺍﻟﻠﻴﻞ ﺍﻟﻨﻬﺎﺭ ﻳﻄﻠﺒﻪ ﺣﺜﻴﺜﺎ { ‪ ،509‬ﻭﺗﺴﺘﺸﻌﺮ ﰲ ﺃﺟـﻮﺍﺀ‬ ‫ﺍﻟﻠﻴﻞ ﺳﻜﻮﻧﻪ ﻭﻫﺪﺃﺗﻪ ﺑﻌﺪ ﺻﺨﺐ ﺍﻟﻨﻬﺎﺭ ﻭﺿﺠﺘﻪ‪ ،‬ﻭﰲ ﻋﺎﱂ ﺍﻟﺴﻤﺎﺀ ﺍﻧﻈﺮ ﺇﱃ ﺗﻠﻚ ﺍﻟﻄﲑ ﳏﻠﻘـﺔ ﰲ‬ ‫ﺍﳉﻮ ‪ ،‬ﺗﺮﻓﺮﻑ ﺑﺄﺟﻨﺤﺘﻬﺎ ﺣﻴﻨﹰﺎ‪ ،‬ﻭﺗﻘﺒﻀﻬﺎ ﺣﻴﻨﹰﺎ‪ ،‬ﻭﺗﺒﺴﻄﻬﺎ ﺃﺣﻴﺎﻧﹰﺎ ﺃﺧﺮﻯ‪} :‬ﹶﺃ ‪‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﺮﻭ‪‬ﺍ ﹺﺇﻟﹶـﻰ ﺍﻟ ﱠﻄﻴ‪‬ـ ﹺﺮ‬ ‫ﺴ ﹸﻜ ‪‬ﻬﻦ‪ ‬ﹺﺇﻟﱠﺎ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ‪‬ﻦ ﹺﺇﻧ‪ ‬ﻪ ﹺﺑ ﹸﻜﻞﱢ ‪‬ﺷ ‪‬ﻲ ٍﺀ ‪‬ﺑ ‪‬‬ ‫ﻀ ‪‬ﻦ ﻣ‪‬ﺎ ‪‬ﻳ ‪‬ﻤ ِ‬ ‫ﺕ ‪‬ﻭ‪‬ﻳ ﹾﻘﹺﺒ ‪‬‬ ‫ﹶﻓ ‪‬ﻮﹶﻗ ‪‬ﻬ ‪‬ﻢ ﺻ‪‬ﺎﻓﱠﺎ ‪‬‬ ‫ﺼ ‪‬ﲑ{‪.510‬‬ ‫ﻭﻋﺎﱂ ﺍﻷﺭﺽ ﻭﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺟﺒﺎﻝ ﻭﳏﻴﻄﺎﺕ ﻭﲝﺎﺭ ﻭﺃ‪‬ﺎﺭ‪ ،‬ﻭﻣﺎ ﻋﻠﻴﻬﺎ ﻣﻦ ﺇﻧﺴﺎﻥ ﻭﺣﻴﻮﺍﻥ ﻭﻧﺒﺎﺕ‬ ‫ﻭﲨﺎﺩﺍﺕ‪ ،‬ﻛﻠﻬﺎ ﻣﻈﺎﻫﺮ ﲨﺎﻟﻴﺔ ﻓﻨﻴﺔ ﺗﺸﻬﺪ ﲜﻼﻝ ﻗﺪﺭﺓ ﺻﺎﻧﻌﻬﺎ ﺍﳌﻮﱃ ﻋﺰ ﻭﺟﻞ‪ .‬ﻓﻔﻲ ﺳﻴﺎﻕ ﺗﻌﻤﻴﻖ‬ ‫ﺍﻟﻌﻘﻴﺪﺓ ﻭﺭﺑﻄﻬﺎ ﺑﺎﳋﺎﻟﻖ ﻳﺬﻛﺮ ﺍﷲ ﲟﺎ ﺯﻳﻦ ﺑﻪ ﺍﻷﺭﺽ ﻣﻦ ﺍﳊﺪﺍﺋﻖ‪ ،‬ﻭﻣﺎ ﺃﺟﺮﺍﻩ ﻣﻦ ﺍﻷ‪‬ﺎﺭ ﻓﻴﻘـﻮﻝ‪} :‬‬ ‫ﺠ ‪‬ﺔ ﻣ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ﹶﻟ ﹸﻜ ‪‬ﻢ‬ ‫ﺕ ‪‬ﺑ ‪‬ﻬ ‪‬‬ ‫ﺴﻤ‪‬ﺎ ِﺀ ﻣ‪‬ﺎﺀ ﹶﻓﺄﹶﻧ‪‬ﺒ‪‬ﺘﻨ‪‬ﺎ ﹺﺑ ‪‬ﻪ ‪‬ﺣﺪ‪‬ﺍ‪‬ﺋ ‪‬ﻖ ﺫﹶﺍ ‪‬‬ ‫ﺽ ‪‬ﻭﺃﹶﻧ ‪‬ﺰ ﹶﻝ ﹶﻟﻜﹸﻢ ‪‬ﻣ ‪‬ﻦ ﺍﻟ ‪‬‬ ‫ﺕ ﻭ‪‬ﺍﹾﻟﹶﺄ ‪‬ﺭ ‪‬‬ ‫ﺴﻤ‪‬ﺎﻭ‪‬ﺍ ‪‬‬ ‫ﹶﺃ ‪‬ﻣ ‪‬ﻦ ‪‬ﺧﹶﻠ ‪‬ﻖ ﺍﻟ ‪‬‬ ‫ﺽ ﹶﻗﺮ‪‬ﺍﺭﹰﺍ ‪‬ﻭ ‪‬ﺟ ‪‬ﻌ ﹶﻞ ‪‬ﺧﻠﹶﺎﹶﻟﻬ‪‬ﺎ ﹶﺃ‪‬ﻧﻬ‪‬ـﺎﺭﹰﺍ‬ ‫ﺠ ‪‬ﺮﻫ‪‬ﺎ ﹶﺃﹺﺇﹶﻟ ‪‬ﻪ ‪‬ﻣ ‪‬ﻊ ﺍﻟﻠﱠ ‪‬ﻪ ‪‬ﺑ ﹾﻞ ‪‬ﻫ ‪‬ﻢ ﹶﻗ ‪‬ﻮ ‪‬ﻡ ‪‬ﻳ ‪‬ﻌ ‪‬ﺪﻟﹸﻮ ﹶﻥ * ﹶﺃﻣ‪‬ﻦ ‪‬ﺟ ‪‬ﻌ ﹶﻞ ﺍﹾﻟﹶﺄ ‪‬ﺭ ‪‬‬ ‫ﺃﹶﻥ ﺗ‪‬ﻨﹺﺒﺘ‪‬ﻮﺍ ‪‬ﺷ ‪‬‬ ‫‪ 504‬ﺍﳌﻠﻚ‪.4 :‬‬ ‫‪ 505‬ﻕ ‪6‬‬ ‫‪ 506‬ﺍﳊﺠﺮ ‪16‬‬ ‫‪ 507‬ﻳﺲ‪.40 :‬‬ ‫‪ 508‬ﺍﳊﺪﻳﺪ‪.6 :‬‬ ‫‪ 509‬ﺍﻷﻋﺮﺍﻑ‪.54 :‬‬ ‫‪ 510‬ﺍﳌﻠﻚ ‪19‬‬

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‫‪ISoIT‬‬

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‫ﺤ ‪‬ﺮ‪‬ﻳ ﹺﻦ ﺣ‪‬ﺎﺟﹺﺰﹰﺍ ﹶﺃﹺﺇﹶﻟ ‪‬ﻪ ‪‬ﻣ ‪‬ﻊ ﺍﻟﻠﱠ ‪‬ﻪ ‪‬ﺑ ﹾﻞ ﹶﺃ ﹾﻛﹶﺜﺮ‪‬ﻫ‪ ‬ﻢ ﻟﹶﺎ ‪‬ﻳ ‪‬ﻌﹶﻠﻤ‪‬ﻮ ﹶﻥ{ ‪ ،‬ﻭﻳـﺬﻛﺮ‬ ‫‪‬ﻭ ‪‬ﺟ ‪‬ﻌ ﹶﻞ ﹶﻟ ‪‬ﻬﺎ ‪‬ﺭﻭ‪‬ﺍ ‪‬ﺳ ‪‬ﻲ ‪‬ﻭ ‪‬ﺟ ‪‬ﻌ ﹶﻞ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﹾﻟ‪‬ﺒ ‪‬‬ ‫ﺽ ‪‬ﻣ ‪‬ﺪ ‪‬ﺩﻧ‪‬ﺎﻫ‪‬ﺎ ‪‬ﻭﹶﺃﹾﻟ ﹶﻘ‪‬ﻴﻨ‪‬ﺎ ﻓ‪‬ﻴﻬ‪‬ﺎ ‪‬ﺭﻭ‪‬ﺍﺳ‪‬ـ ‪‬ﻲ‬ ‫ﻛﺬﻟﻚ ﺑﺄﺯﻭﺍﺝ ﺍﻟﻨﺒﺎﺕ ﻭﺍﻟﺰﺭﻉ ﻭﺍﻟﻨﺨﻞ ﺍﻟﺒﺎﺳﻘﺎﺕ ﻓﻴﻘﻮﻝ‪ } :‬ﻭ‪‬ﺍﹾﻟﹶﺄ ‪‬ﺭ ‪‬‬ ‫ﺴﻤ‪‬ﺎ ِﺀ ﻣ‪‬ﺎ ًﺀ ‪‬ﻣﺒ‪‬ﺎﺭ‪‬ﻛﹰﺎ ﹶﻓﺄﹶﻧ‪‬ﺒ‪‬ﺘﻨ‪‬ﺎ‬ ‫ﺐ ‪‬ﻭ‪‬ﻧ ‪‬ﺰﹾﻟﻨ‪‬ﺎ ‪‬ﻣ ‪‬ﻦ ﺍﻟ ‪‬‬ ‫ﺼ ‪‬ﺮ ﹰﺓ ‪‬ﻭ ‪‬ﺫ ﹾﻛﺮ‪‬ﻯ ‪‬ﻟ ﹸﻜﻞﱢ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ‪‬ﻣﻨﹺﻴ ﹴ‬ ‫ﺝ ‪‬ﺑﻬﹺﻴ ﹴﺞ ‪‬ﺗ‪‬ﺒ ‪‬‬ ‫‪‬ﻭﺃﹶﻧ‪‬ﺒ‪‬ﺘﻨ‪‬ﺎ ﻓ‪‬ﻴﻬ‪‬ﺎ ﻣ‪‬ﻦ ﹸﻛﻞﱢ ‪‬ﺯ ‪‬ﻭ ﹴ‬ ‫ﺕ ﱠﻟﻬ‪‬ﺎ ﹶﻃ ﹾﻠ ‪‬ﻊ ﻧ‪‬ـﻀ‪‬ﻴ ‪‬‬ ‫ﺨ ﹶﻞ ﺑ‪‬ﺎ ‪‬ﺳﻘﹶﺎ ‪‬‬ ‫ﺤﺼ‪‬ﻴ ‪‬ﺪ ﻭ‪‬ﺍﻟ‪‬ﻨ ‪‬‬ ‫ﺐ ﺍﹾﻟ ‪‬‬ ‫ﺕ ‪‬ﻭ ‪‬ﺣ ‪‬‬ ‫ﹺﺑ ‪‬ﻪ ‪‬ﺟﻨ‪‬ﺎ ‪‬‬ ‫ﺪ{‬ ‫‪512‬‬

‫ﻱ‬ ‫ﻭﻋﻠﻰ ﺳﻄﺢ ﺍﻷﺭﺽ ﳒﺪ ﰲ ﺍﻟﻨﺒﺎﺕ ﺍﳋﻀﺮﺓ ﺫﺍﺕ ﺍﻟﺜﻤﺮﺍﺕ ﻭﺫﻟﻚ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ } :‬ﻭﻫ‪ ‬ﻮ ﺍﻟﱠ ‪‬ﺬ ‪‬‬ ‫ﺝ ‪‬ﻣ‪‬ﻨﻪ‪ ‬ﺣ‪‬ﺒﹰﺎ ‪‬ﻣ‪‬ﺘﺮ‪‬ﺍﻛ‪‬ﺒﹰﺎ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ‬ ‫ﺨ ﹺﺮ ‪‬‬ ‫ﺕ ﹸﻛﻞﱢ ‪‬ﺷ ‪‬ﻲ ٍﺀ ﹶﻓﹶﺄ ‪‬ﺧ ‪‬ﺮ ‪‬ﺟﻨ‪‬ﺎ ‪‬ﻣ‪‬ﻨﻪ‪ ‬ﺧﻀ‪‬ﺮﹰﺍ ﻧ‪ ‬‬ ‫ﺴﻤ‪‬ﺎ ِﺀ ﻣ‪‬ﺎ ًﺀ ﹶﻓﹶﺄ ‪‬ﺧ ‪‬ﺮ ‪‬ﺟﻨ‪‬ﺎ ﹺﺑ ‪‬ﻪ ‪‬ﻧﺒ‪‬ﺎ ‪‬‬ ‫ﺃﹶﻧ ‪‬ﺰ ﹶﻝ ‪‬ﻣ ‪‬ﻦ ﺍﻟ ‪‬‬ ‫ﺸ‪‬ﺘﺒﹺﻬﹰﺎ ‪‬ﻭ ﹶﻏ‪‬ﻴ ‪‬ﺮ ‪‬ﻣ‪‬ﺘﺸ‪‬ﺎﹺﺑ ‪‬ﻪ ﺍﻧ ﹸﻈﺮ‪‬ﻭﹾﺍ ﹺﺇﻟ‪‬ﻰ‬ ‫ﺏ ﻭ‪‬ﺍﻟ ‪‬ﺰ‪‬ﻳﺘ‪‬ﻮ ﹶﻥ ﻭ‪‬ﺍﻟ ‪‬ﺮﻣ‪‬ﺎ ﹶﻥ ‪‬ﻣ ‪‬‬ ‫ﺕ ‪‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻋﻨ‪‬ﺎ ﹴ‬ ‫ﺨ ﹺﻞ ﻣ‪‬ﻦ ﹶﻃ ﹾﻠ ‪‬ﻌﻬ‪‬ﺎ ‪‬ﻗ‪‬ﻨﻮ‪‬ﺍ ﹲﻥ ﺩ‪‬ﺍﹺﻧ‪‬ﻴ ﹲﺔ ‪‬ﻭ ‪‬ﺟﻨ‪‬ﺎ ‪‬‬ ‫ﺍﻟ‪‬ﻨ ‪‬‬ ‫‪513‬‬ ‫ﹶﺛ ‪‬ﻤ ﹺﺮ ‪‬ﻩ ﹺﺇﺫﹶﺍ ﹶﺃﹾﺛ ‪‬ﻤ ‪‬ﺮ ‪‬ﻭ‪‬ﻳ‪‬ﻨ ‪‬ﻌ ‪‬ﻪ ﹺﺇﻥﱠ ﻓ‪‬ﻲ ﹶﺫ‪‬ﻟﻜﹸ ‪‬ﻢ ﻵﻳ‪‬ﺎ ‪‬‬ ‫ﺕ ﱢﻟ ﹶﻘ ‪‬ﻮ ﹴﻡ ‪‬ﻳ ‪‬ﺆ ‪‬ﻣﻨ‪‬ﻮ ﹶﻥ{ ‪ ،‬ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺭﻏﻢ ﻗﺼﺮﻫﺎ ﻟﻮﺣـﺔ‬ ‫ﻓﻨﻴﺔ ﻣﺘﻜﺎﻣﻠﺔ ﺑﲔ ﺇﻧﺰﺍﻝ ﺍﳌﺎﺀ ﻣﻦ ﺍﻟﺴﻤﺎﺀ‪ ،‬ﻭﺇﺧﺮﺍﺝ ﺍﻟﻨﺒﺘﺔ ﺍﳋﻀﺮﺍﺀ ﺍﳋﻼﺑﺔ ﰲ ﺍﳉﻤﺎﻝ‪ ،‬ﻓﺎﺳﺘﻘﺎﻣﺘﻬﺎ ﻋﻠﻰ‬ ‫ﺳﻮﻗﻬﺎ‪ ،‬ﻓﺨﺮﻭﺝ ﺍﳊﺒﺎﺕ ﺍﳌﺮﻛﺒﺔ ﺑﻌﻀﻬﺎ ﻋﻠﻰ ﺑﻌﺾ‪ ،‬ﰲ ﺃﻟﻮﺍﻥ ﳐﺘﻠﻔﺔ ﺯﺍﻫﻴﺔ‪ ،‬ﻫﺬﻩ ﺍﻷﻧﻮﺍﻉ ﻣﻦ ﺍﻟﻨﺒﺎﺕ‬ ‫ﻭﺍﻟﻔﻮﺍﻛﻪ‪ :‬ﺣﺐ ﻭﳔﻞ ﻭﻋﻨﺐ ﻭﺯﻳﺘﻮﻥ ﻭﺭﻣﺎﻥ‪ ،‬ﻭﻏﲑﻫﺎ‪ ،‬ﳐﺘﻠﻔﺔ ﺍﻷﻟﻮﺍﻥ ﻭﺍﻷﺷﻜﺎﻝ ﻭﻫـﻲ ﳎﺘﻤﻌـﺔ‪،‬‬ ‫ﳐﺘﻠﻔﺔ ﺍﻷﻟﻮﺍﻥ ﻣﻊ ﺗﻌﺪﺩ ﻛﻞ ﻧﻮﻉ ﻣﻨﻬﺎ ﻋﻠﻰ ﺣﺪﺓ‪ :‬ﻟﻮﻥ ﺣﺎﻝ ﺧﺮﻭﺝ ﺍﻟﺜﻤﺎﺭ ﺟﺪﻳﺪﺍﹰ‪ ،‬ﻭﻟﻮﻥ ﺣﺎﻝ ﻳﻨﻌﻪ‬ ‫ﻳﺘﺮﺍﻭﺡ ﺑﲔ ﺃﺧﻀﺮ ﻭﺃﺻﻔﺮ ﻭﺃﲪﺮ‪ ،‬ﻭﺃﺳﻮﺩ ﻭﺑﲏ ﻭﺯﻳﱵ ﺍﻟﻠﻮﻥ‪ ،‬ﻛﻠﻬﺎ ﺁﻳﺎﺕ ﻣـﻦ ﺍﷲ ﺗﻌـﺎﱃ ﻟﻘـﻮﻡ‬ ‫ﺕ‬ ‫ﺸﹶﺄ ‪‬ﺟﻨ‪‬ـﺎ ‪‬‬ ‫ﻳﺆﻣﻨﻮﻥ‪ ،‬ﺇﻥ ﺗﻔﻜﺮﻭﺍ ﰲ ﻗﺪﺭﺓ ﺧﺎﻟﻘﻬﺎ‪ .‬ﻭﻳﺘﻜﺮﺭ ﻭﺻﻒ ﻫﺬﻩ ﺍﻟﺜﻤﺮﺍﺕ } ‪‬ﻭﻫ‪ ‬ﻮ ﺍﱠﻟﺬ‪‬ﻱ ﺃﹶﻧـ ‪‬‬ ‫ﺨ‪‬ﺘﻠ‪‬ﻔﹰﺎ ﹸﺃ ﹸﻛﹸﻠ ‪‬ﻪ ﻭ‪‬ﺍﻟ ‪‬ﺰ‪‬ﻳﺘ‪‬ﻮ ﹶﻥ ﻭ‪‬ﺍﻟ ‪‬ﺮﻣ‪‬ﺎ ﹶﻥ ﻣ‪‬ﺘﺸ‪‬ﺎﺑﹺﻬﹰﺎ ‪‬ﻭ ﹶﻏ‪‬ﻴ ‪‬ﺮ ‪‬ﻣ‪‬ﺘﺸ‪‬ﺎﹺﺑ ‪‬ﻪ‬ ‫ﻉ ‪‬ﻣ ‪‬‬ ‫ﺨ ﹶﻞ ﻭ‪‬ﺍﻟ ‪‬ﺰ ‪‬ﺭ ‪‬‬ ‫ﺕ ﻭ‪‬ﺍﻟ‪‬ﻨ ‪‬‬ ‫ﺕ ‪‬ﻭ ﹶﻏ‪‬ﻴ ‪‬ﺮ ‪‬ﻣ ‪‬ﻌﺮ‪‬ﻭﺷ‪‬ﺎ ‪‬‬ ‫‪‬ﻣ ‪‬ﻌﺮ‪‬ﻭﺷ‪‬ﺎ ‪‬‬ ‫‪514‬‬ ‫ﹸﻛﻠﹸﻮﹾﺍ ﻣ‪‬ﻦ ﹶﺛ ‪‬ﻤ ﹺﺮ ‪‬ﻩ ﹺﺇﺫﹶﺍ ﹶﺃﹾﺛ ‪‬ﻤ ‪‬ﺮ{ ‪ ،‬ﻭﺗﺘﺠﺎﻭﺯ ﻣﻈﺎﻫﺮ ﺍﳉﻤﺎﻝ ﺍﻟﺰﺭﻉ ﺇﱃ ﺍﳉﺒﺎﻝ ﻭﺃﻟﻮﺍﻥ ﺻﺨﻮﺭﻫﺎ ﺑﻞ ﺍﻟﻨﺎﺱ‬ ‫ﺕ‬ ‫ﺴﻤ‪‬ﺎ ِﺀ ﻣ‪‬ﺎ ًﺀ ﹶﻓﹶﺄ ‪‬ﺧ ‪‬ﺮ ‪‬ﺟﻨ‪‬ﺎ ﹺﺑ ‪‬ﻪ ﹶﺛﻤ‪‬ـﺮ‪‬ﺍ ‪‬‬ ‫ﻭﺍﻟﺪﻭﺍﺏ ﻭﺍﻷﻧﻌﺎﻡ ﻭﺫﻟﻚ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪}:‬ﹶﺃﹶﻟ ‪‬ﻢ ‪‬ﺗ ‪‬ﺮ ﹶﺃﻥﱠ ﺍﻟﻠﱠ ‪‬ﻪ ﺃﹶﻧ ‪‬ﺰ ﹶﻝ ‪‬ﻣ ‪‬ﻦ ﺍﻟ ‪‬‬ ‫ﺱ‬ ‫ﻒ ﹶﺃﹾﻟﻮ‪‬ﺍ‪‬ﻧﻬ‪‬ﺎ ‪‬ﻭ ﹶﻏﺮ‪‬ﺍﺑﹺﻴﺐ‪ ‬ﺳ‪‬ـﻮ ‪‬ﺩ * ‪‬ﻭﻣ‪‬ـ ‪‬ﻦ ﺍﻟﻨ‪‬ـﺎ ﹺ‬ ‫ﺨ‪‬ﺘ‪‬ﻠ ‪‬‬ ‫ﺾ ‪‬ﻭ ‪‬ﺣ ‪‬ﻤ ‪‬ﺮ ‪‬ﻣ ‪‬‬ ‫ﺠﺒ‪‬ﺎ ﹺﻝ ‪‬ﺟ ‪‬ﺪ ‪‬ﺩ ﺑﹺﻴ ‪‬‬ ‫ﺨ‪‬ﺘﻠ‪‬ﻔﹰﺎ ﹶﺃﹾﻟﻮ‪‬ﺍ‪‬ﻧﻬ‪‬ﺎ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ﺍﹾﻟ ﹺ‬ ‫‪‬ﻣ ‪‬‬ ‫ﺨﺸ‪‬ﻰ ﺍﻟﻠﱠ ‪‬ﻪ ‪‬ﻣ ‪‬ﻦ ‪‬ﻋﺒ‪‬ـﺎ ‪‬ﺩ ‪‬ﻩ ﺍﹾﻟ ‪‬ﻌﹶﻠﻤ‪‬ـﺎﺀ ﹺﺇﻥﱠ ﺍﻟﻠﱠـ ‪‬ﻪ ‪‬ﻋﺰﹺﻳـ ‪‬ﺰ‬ ‫ﻚ ﹺﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﻳ ‪‬‬ ‫ﻒ ﹶﺃﹾﻟﻮ‪‬ﺍ‪‬ﻧ ‪‬ﻪ ﹶﻛ ﹶﺬ‪‬ﻟ ‪‬‬ ‫ﺨ‪‬ﺘ‪‬ﻠ ‪‬‬ ‫ﺏ ﻭ‪‬ﺍﹾﻟﹶﺄ‪‬ﻧﻌ‪‬ﺎ ﹺﻡ ﻣ‪ ‬‬ ‫ﻭ‪‬ﺍﻟ ‪‬ﺪﻭ‪‬ﺍ ‪‬‬ ‫‪515‬‬ ‫ﹶﻏﻔﹸﻮ ‪‬ﺭ{ ‪ ،‬ﻫﺬﺍ ﺍﻟﺘﻨﻮﻉ ﰲ ﺍﳉﻤﺎﻝ ﻻﺳﺘﺸﻌﺎﺭ ﻋﻈﻤﺔ ﺍﳋﺎﻟﻖ ﻟﺬﻟﻚ ﻛﺎﻥ ﺍﻟﻌﻠﻤﺎﺀ ﺃﻛﺜﺮﻫﻢ ﺧﺸﻴﺔ ﷲ‪،‬‬ ‫ﺽ ‪‬ﻗﻄﹶـ ‪‬ﻊ‬ ‫ﻭﻣﻈﺎﻫﺮ ﺍﳉﻤﺎﻝ ﻻ ﺗﻘﺘﺼﺮ ﻋﻠﻰ ﻣﻈﺎﻫﺮ ﺍﻟﺰﺭﻉ ﺑﻞ ﺗﻜﻤﻦ ﰲ ﻃﻌﻮﻡ ﺍﳌﺂﻛﻞ } ‪‬ﻭﻓ‪‬ـﻲ ﺍ َﻷ ‪‬ﺭ ﹺ‬ ‫ﺴﻘﹶﻰ ﹺﺑﻤ‪‬ﺎﺀ ﻭ‪‬ﺍﺣ‪‬ـ ‪‬ﺪ ‪‬ﻭ‪‬ﻧﻔﹶـﻀ‪ ‬ﹸﻞ‬ ‫ﺻ‪‬ﻨﻮ‪‬ﺍ ‪‬ﻥ ‪‬ﻳ ‪‬‬ ‫ﺻ‪‬ﻨﻮ‪‬ﺍ ﹲﻥ ‪‬ﻭ ﹶﻏ‪‬ﻴﺮ‪ ‬‬ ‫ﻉ ‪‬ﻭ‪‬ﻧﺨ‪‬ﻴ ﹲﻞ ‪‬‬ ‫ﺏ ‪‬ﻭ ‪‬ﺯ ‪‬ﺭ ‪‬‬ ‫ﺕ ‪‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻋﻨ‪‬ﺎ ﹴ‬ ‫ﺕ ‪‬ﻭ ‪‬ﺟﻨ‪‬ﺎ ‪‬‬ ‫‪‬ﻣ‪‬ﺘﺠ‪‬ﺎ ﹺﻭﺭ‪‬ﺍ ‪‬‬ ‫‪516‬‬ ‫ﻚ ﻟﹶﺂﻳ‪‬ﺎ ‪‬‬ ‫ﺾ ﻓ‪‬ﻲ ﺍﻷُﻛﹸ ﹺﻞ ﹺﺇﻥﱠ ﻓ‪‬ﻲ ﹶﺫ‪‬ﻟ ‪‬‬ ‫ﻀﻬ‪‬ﺎ ‪‬ﻋﻠﹶﻰ ‪‬ﺑ ‪‬ﻌ ﹴ‬ ‫‪‬ﺑ ‪‬ﻌ ‪‬‬ ‫ﺕ ﱢﻟ ﹶﻘ ‪‬ﻮ ﹴﻡ ‪‬ﻳ ‪‬ﻌ ‪‬ﻘﻠﹸﻮ ﹶﻥ { ‪ ،‬ﻣﺎ ﺃﺑﺪﻉ ﻗﺪﺭﺓ ﺍﷲ ﰲ ﺻﻨﻌﻬﺎ!‬ ‫ﻣﺎﺀ ﻭﺍﺣﺪ ﺗﺴﻘﻰ ﺑﻪ ﺍﻷﺭﺽ ﻓﺘﺨﺮﺝ ﲦﺎﺭﹰﺍ ﳐﺘﻠﻔﺔ ﰲ ﺍﻟﻄﻌﻮﻡ‪ :‬ﺑﲔ ﺣﻠﻮ ﻭﻣﺮ ﻭﺣﺎﻣﺾ‪.‬‬ ‫‪ 511‬ﺍﻟﻨﻤﻞ ‪61 -60‬‬ ‫‪ 512‬ﻕ‪7 :‬ـ‪.10‬‬ ‫‪ 513‬ﺍﻷﻧﻌﺎﻡ ‪99‬‬ ‫‪ 514‬ﺍﻷﻧﻌﺎﻡ ‪ ،141‬ﻭﺭﺍﺟﻊ ﺍﻟﻨﺤﻞ ‪.11‬‬ ‫‪ 515‬ﻓﺎﻃﺮ ‪27-26‬‬ ‫‪ 516‬ﺍﻟﺮﻋﺪ ‪4‬‬

‫ﳎﺎﻫﺪ ﻣﺼﻄﻔﻰ ‪‬ﺠﺖ ‪291 -‬‬

‫ﻭﻓﻮﻕ ﻫﺬﻩ ﺍﻷﺭﺽ ﻣﻊ ﺍﻟﻨﺒﺎﺕ ﻭﺍﻟﺰﺭﻉ ﻭﺍﻟﺜﻤﺎﺭ ﺃﺻﻨﺎﻑ ﺍﻷﻧﻌﺎﻡ ﻭﺍﳊﻴﻮﺍﻥ‪ ،‬ﻭﲡﺘﻤـﻊ ﻫـﺬﻩ‬ ‫ﺍﻷﺻﻨﺎﻑ ﰲ ﻟﻮﺣﺔ ﻭﺍﺣﺪﺓ ﺿﻤﻦ ﺁﻳﺎﺕ ﻣﺘﺘﺎﺑﻌﺔ ﰲ ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ ﻣﻊ ﺗﻨﺒﻴﻪ ﺍﻟﻘﺮﺁﻥ ﺇﱃ ﻋﻨﺼﺮﻱ ﺍﳉﻤﺎﻝ‬ ‫ﻑ ٌﺀ ‪‬ﻭ ‪‬ﻣﻨ‪‬ﺎ‪‬ﻓﻊ‪ ‬ﻭ ‪‬ﻣ‪‬ﻨﻬ‪‬ـﺎ ﺗ‪‬ـ ﹾﺄ ﹸﻛﻠﹸﻮ ﹶﻥ *‬ ‫ﻭﺍﳌﻨﻔﻌﺔ ﻓﻴﻬﺎ‪ ،‬ﻭﺫﻟﻚ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬ﻭ‪‬ﺍ َﻷ‪‬ﻧﻌ‪‬ﺎ ‪‬ﻡ ‪‬ﺧﹶﻠ ﹶﻘﻬ‪‬ﺎ ﹶﻟ ﹸﻜ ‪‬ﻢ ﻓ‪‬ﻴﻬ‪‬ﺎ ‪‬ﺩ ‪‬‬ ‫ﺤ ‪‬ﻤﻞﹸ ﹶﺃﹾﺛﻘﹶﺎﹶﻟ ﹸﻜ ‪‬ﻢ ﹺﺇﻟﹶﻰ ‪‬ﺑﹶﻠ ‪‬ﺪ ﱠﻟ ‪‬ﻢ ‪‬ﺗﻜﹸﻮﻧ‪‬ﻮﹾﺍ ﺑ‪‬ﺎ‪‬ﻟﻐ‪‬ﻴـ ‪‬ﻪ ﹺﺇﻻﱠ‬ ‫ﺴ ‪‬ﺮﺣ‪‬ﻮ ﹶﻥ * ‪‬ﻭ‪‬ﺗ ‪‬‬ ‫ﲔ ‪‬ﺗ ‪‬‬ ‫ﲔ ‪‬ﺗ ﹺﺮﳛ‪‬ﻮ ﹶﻥ ‪‬ﻭ ‪‬ﺣ ‪‬‬ ‫‪‬ﻭﹶﻟﻜﹸ ‪‬ﻢ ﻓ‪‬ﻴﻬ‪‬ﺎ ‪‬ﺟﻤ‪‬ﺎ ﹲﻝ ‪‬ﺣ ‪‬‬ ‫ﺨﻠﹸﻖ‪ ‬ﻣ‪‬ـﺎ ﹶﻻ‬ ‫ﺤ ‪‬ﻤ ‪‬ﲑ ‪‬ﻟ‪‬ﺘ ‪‬ﺮ ﹶﻛﺒ‪‬ﻮﻫ‪‬ﺎ ‪‬ﻭﺯﹺﻳ‪‬ﻨ ﹰﺔ ‪‬ﻭ‪‬ﻳ ‪‬‬ ‫ﺨ‪‬ﻴ ﹶﻞ ﻭ‪‬ﺍﹾﻟﹺﺒﻐ‪‬ﺎ ﹶﻝ ﻭ‪‬ﺍﹾﻟ ‪‬‬ ‫ﻑ ‪‬ﺭﺣ‪‬ﻴ ‪‬ﻢ * ﻭ‪‬ﺍﹾﻟ ‪‬‬ ‫ﺲ ﹺﺇﻥﱠ ‪‬ﺭ‪‬ﺑ ﹸﻜ ‪‬ﻢ ﹶﻟ ‪‬ﺮﺅ‪‬ﻭ ‪‬‬ ‫ﺸ ‪‬ﻖ ﺍﻷَﻧﻔﹸ ﹺ‬ ‫ﹺﺑ ‪‬‬ ‫‪517‬‬ ‫‪‬ﺗ ‪‬ﻌﹶﻠﻤ‪‬ﻮ ﹶﻥ{ ‪.‬‬ ‫ﺍﻧﻈﺮ ﺇﱃ ﺫﻟﻚ ﺍﻟﺒﺤﺮ ﺍﳌﺘﻼﻃﻢ ﺍﻷﻣﻮﺍﺝ‪ :‬ﺍﳉﺒﺎﺭ ﺣﱴ ﻟﺘﻬﺎﺑﻪ ﺍﳉﻮﺍﺭﻱ ﺍﻟﻌﻈﺎﻡ‪ ،‬ﺍﻟﻮﺿﻴﻊ ﺣﱴ ﻟﲑﻛﺒﻪ‬ ‫ﺤ ‪‬ﺮ ‪‬ﻟ‪‬ﺘ ﹾﺄ ﹸﻛﻠﹸﻮﹾﺍ ‪‬ﻣﻨ‪‬ـ ‪‬ﻪ ﹶﻟﺤ‪‬ﻤـﹰﺎ ﹶﻃ ﹺﺮﻳ‪‬ـﹰﺎ‬ ‫ﺨ ‪‬ﺮ ﺍﹾﻟ‪‬ﺒ ‪‬‬ ‫ﺍﻟﻄﻔﻞ ﺍﻟﺼﻐﲑ‪،‬ﺍﻟﻨﺎﻓﻊ ﺑﻠﺤﻤﻪ ﺍﻟﻄﺮﻱ ﻭﺣﻠﻴﺘﻪ } ‪‬ﻭﻫ‪ ‬ﻮ ﺍﱠﻟﺬ‪‬ﻱ ‪‬ﺳ ‪‬‬ ‫‪518‬‬ ‫ﻀ‪‬ﻠ ‪‬ﻪ ‪‬ﻭﹶﻟ ‪‬ﻌﻠﱠﻜﹸ ‪‬ﻢ ‪‬ﺗ ‪‬‬ ‫ﻚ ‪‬ﻣﻮ‪‬ﺍ ‪‬ﺧ ‪‬ﺮ ﻓ‪‬ﻴ ‪‬ﻪ ‪‬ﻭ‪‬ﻟ‪‬ﺘ‪‬ﺒ‪‬ﺘﻐ‪‬ﻮﹾﺍ ﻣ‪‬ﻦ ﹶﻓ ‪‬‬ ‫ﺨ ﹺﺮﺟ‪‬ﻮﹾﺍ ‪‬ﻣ‪‬ﻨﻪ‪ ‬ﺣ ﹾﻠ‪‬ﻴ ﹰﺔ ‪‬ﺗ ﹾﻠ‪‬ﺒﺴ‪‬ﻮ‪‬ﻧﻬ‪‬ﺎ ‪‬ﻭ‪‬ﺗﺮ‪‬ﻯ ﺍﹾﻟ ﹸﻔ ﹾﻠ ‪‬‬ ‫ﺴ‪‬ﺘ ‪‬‬ ‫‪‬ﻭ‪‬ﺗ ‪‬‬ ‫ﺸ ﹸﻜﺮ‪‬ﻭ ﹶﻥ{ ‪.‬‬ ‫ﻛﻞ ﻫﺬﺍ ﺍﳉﻤﺎﻝ ﻭﺍﻟﺘﻨﻮﻉ ﰲ ﺍﻷﺭﺽ ﻭﺍﻟﺰﺭﻉ‪ ،‬ﻭﺍﻟﺴﻤﺎﺀ ﻭﺍﻟﻄﲑ‪ ،‬ﻭﺍﻟﺒﺤﺮ ﺑﺄﻣﻮﺍﺟﻪ ﻭﺑﺎﻃﻨﻪ ﻳﻮﺟ‪‬ـﻪ‬ ‫ﺍﻟﻘﺮﺁﻥ ﻓﻴﻬﺎ ﺍﻟﻨﻈﺮ ﺇﱃ ﺍﳉﻤﺎﻝ ﲜﺎﻧﺐ ﺍﳌﻨﻔﻌﺔ‪ ،519‬ﻭﻗﺪ ﺟﻌﻠﻬﻤﺎ ﺍﷲ ﻋﻨﺎﺻﺮ ﳉﺬﺏ ﺍﻧﺘﺒﺎﻩ ﺍﻹﻧﺴﺎﻥ ﺇﱃ‬ ‫ﺍﺳﺘﺸﻌﺎﺭ ﺧﺎﻟﻘﻪ‪ ،‬ﻭﻣﺎ ﻳﺴﺘﺘﺒﻊ ﺫﻟﻚ ﻣﻦ ﺇﳝﺎﻥ ﺑﻪ‪ ،‬ﻭﻋﺒﺎﺩﺗﻪ ﻭﺣﺪﻩ‪ ،‬ﻭﻟﻜﻦ ﺃﻛﺜﺮ ﺍﻟﻨﺎﺱ ﻻ ﻳﺘﻔﻜﺮﻭﻥ ﺇﻻ‬ ‫ﺽ ‪‬ﻳ ‪‬ﻤﺮ‪‬ﻭ ﹶﻥ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ‪‬ﻋ‪‬ﻨﻬ‪‬ﺎ ﻣ‪ ‬ﻌ ﹺﺮﺿ‪‬ﻮﻥ{ ‪. 520‬‬ ‫ﺕ ﻭ‪‬ﺍ َﻷ ‪‬ﺭ ﹺ‬ ‫ﺴﻤ‪‬ﺎﻭ‪‬ﺍ ‪‬‬ ‫ﻗﻠﻴﻼ‪ } ،‬ﻭ ﹶﻛﹶﺄﻳ‪‬ﻦ ﻣ‪‬ﻦ ﺁ‪‬ﻳ ‪‬ﺔ ﻓ‪‬ﻲ ﺍﻟ ‪‬‬ ‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ‪ :‬ﺭﺅﻳﺔ ﻧﻘﺪﻳﺔ ﺇﺳﻼﻣﻴﺔ ﺑﲔ ﺍﳉﻤﺎﻝ ﻭﺍﻻﻟﺘﺰﺍﻡ‬ ‫ﺍﳌﺴﺆﻭﻟﻴﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﺸﺮﻋﻴﺔ‪:521‬‬ ‫ﻚ‬ ‫ﻳﻘﺮﺭ ﺍﻹﺳﻼﻡ ﺍﳌﺴﺆﻭﻟﻴﺔ ﺍﻟﱵ ﻧﺎﻃﻬﺎ ﺑﺎﻹﻧﺴﺎﻥ ﻓﻴﺠﻌﻠﻬﺎ ﰲ ﺑﲏ ﺁﺩﻡ ﻛﻠﻬﻢ ﻗﺎﻝ ﺗﻌﺎﱃ‪ } :‬ﹶﻓ ‪‬ﻮ ‪‬ﺭﺑ‪‬ـ ‪‬‬ ‫ﺴﹶﺌﹶﻠ‪‬ﻨﻬ‪ ‬ﻢ‬ ‫ﹶﻟ‪‬ﻨ ‪‬‬ ‫‪522‬‬ ‫ﺴﹶﺄﹶﻟ ‪‬ﻦ ﺍﻟﱠ ‪‬ﺬ‪‬ﻳ ‪‬ﻦ ﺃﹸ ‪‬ﺭ ‪‬ﺳ ﹶﻞ ﹺﺇﹶﻟ‪‬ﻴ ﹺﻬ ‪‬ﻢ‬ ‫ﹶﺃ ‪‬ﺟ ‪‬ﻤ ‪‬ﻌ‪‬ﻴ ‪‬ﻦ ‪‬ﻋﻤ‪‬ﺎ ﻛﹶﺎﻧ‪‬ﻮﺍ ‪‬ﻳ ‪‬ﻌ ‪‬ﻤﻠﹸ ‪‬ﻮ ﹶﻥ{ ‪ ،‬ﻭﺗﺸﻤﻞ ﺍﳌﺴﺆﻭﻟﻴﺔ ﺍﻟﺮﺳﻞ ﺃﻳﻀﺎ‪} :‬ﹶﻓﹶﻠ‪‬ﻨ ‪‬‬ ‫‪‬ﻭﹶﻟ‪‬ﻨ ‪‬‬ ‫ﺴﹶﺄﹶﻟ ‪‬ﻦ ﺍﳌﹸ ‪‬ﺮ ‪‬ﺳ‪‬ﻠ‪‬ﻴ ‪‬ﻦ{‪.523‬‬ ‫‪524‬‬ ‫ﺐ ‪‬ﻋ‪‬ﺘﻴ‪‬ـ ‪‬ﺪ{ ﻭﰲ‬ ‫ﻭﻣﺴﺆﻭﻟﻴﺔ ﺍﻹﻧﺴﺎﻥ ﺗﺘﺼﻞ ﺑﺄﻗﻮﺍﻟﻪ ‪ } :‬ﻣ‪‬ﺎ ‪‬ﻳ ﹾﻠ ‪‬ﻔﻆﹸ ‪‬ﻣ ‪‬ﻦ ﹶﻗ ‪‬ﻮ ﹴﻝ ﹺﺇﻻﱠ ﹶﻟ ‪‬ﺪ‪‬ﻳ ‪‬ﻪ ‪‬ﺭ‪‬ﻗﻴ‪‬ـ ‪‬‬ ‫‪525‬‬ ‫ﺍﳊﺪﻳﺚ "ﻭﻫﻞ ﻳﻜﺐ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﻭﺟﻮﻫﻬﻢ ‪ -‬ﺃﻭ ﻣﻨﺎﺧﺮﻫﻢ‪ -‬ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺇﻻ ﺣﺼﺎﺋﺪ ﺃﻟﺴﻨﺘﻬﻢ" ‪.‬‬ ‫ﺼ ‪‬ﺮ‬ ‫ﺴ ‪‬ﻤ ‪‬ﻊ ﻭ‪‬ﺍﹾﻟﺒ‪‬ـ ‪‬‬ ‫ﻚ ﹺﺑ ‪‬ﻪ ‪‬ﻋ ﹾﻠ ‪‬ﻢ ﹺﺇﻥﱠ ﺍﻟـ ‪‬‬ ‫ﺲ ﹶﻟ ‪‬‬ ‫ﻭﺗﺘﺼﻞ ﺍﳌﺴﺆﻭﻟﻴﺔ ﺑﺄﻋﻤﺎﻝ ﺍﻹﻧﺴﺎﻥ ﻛﺬﻟﻚ } ‪‬ﻭ ﹶﻻ ‪‬ﺗ ﹾﻘﻒ‪ ‬ﻣ‪‬ﺎ ﹶﻟ‪‬ﻴ ‪‬‬ ‫‪ 517‬ﺍﻟﻨﺤﻞ‪.8-5‬‬ ‫‪ 518‬ﺍﻟﻨﺤﻞ ‪.14‬‬ ‫‪ 519‬ﺍﻟﻘﻴﻢ ﺍﳊﻀﺎﺭﻳﺔ ﰲ ﺭﺳﺎﻟﺔ ﺍﻹﺳﻼﻡ ﺹ‪ ،114 -113‬ﻭﺍﻹﺳﻼﻡ ﻭﺍﻟﻔﻦ ﺹ‪.16-14‬‬ ‫‪ 520‬ﻳﻮﺳﻒ‪.105 :‬‬ ‫‪ 521‬ﺭﺍﺟﻊ ﺷﻌﺮ ﺍﻟﻔﻘﻬﺎﺀ ﻧﺸﺄﺗﻪ ﻭﺗﻄﻮﺭﻩ ) ﺭﺳﺎﻟﺔ ﻣﺎﺟﺴﺘﲑ ( ﺹ ‪ 200‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ ‪ ،‬ﺍﳊﻼﻝ ﻭﺍﳊﺮﺍﻡ ﰲ ﺍﻹﺳﻼﻡ ﺹ‬ ‫‪. 32 ، 21‬‬ ‫‪ 522‬ﺳﻮﺭﺓ ﺍﳊﺠﺮ ﺍﻵﻳﺘﺎﻥ ‪. 93-92‬‬ ‫‪ 523‬ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ﺁﻳﺔ ‪. 6‬‬ ‫‪ 524‬ﺳﻮﺭﺓ ﻕ ﺁﻳﺔ ‪. 18‬‬ ‫‪ 525‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ‪.‬‬

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‫ﺴ ‪‬ﺆ ‪‬ﻭ ﹰﻻ{ ‪ ،‬ﻭﺍﻹﻧﺴﺎﻥ ﻣﺴﺆﻭﻝ ﻋﻤﺎ ﻳﻜﻦ ﺃﻭ ﻳﻌﻠﻦ‪ } :‬ﻭﹺﺇ ﹾﻥ ‪‬ﺗ‪‬ﺒ ‪‬ﺪﻭ‪‬ﺍ ﻣ‪‬ﺎ‬ ‫ﻚ ﻛﹶﺎ ﹶﻥ ‪‬ﻋ‪‬ﻨﻪ‪ ‬ﻣ ‪‬‬ ‫ﻭ‪‬ﺍﻟ ﹸﻔﺆ‪‬ﺍ ‪‬ﺩ ﹸﻛﻞﱡ ﺃﹸ ‪‬ﻭﹶﻟ‪‬ﺌ ‪‬‬ ‫‪527‬‬ ‫ﺨ ﹸﻔ ‪‬ﻮ ‪‬ﻩ ‪‬ﻳﺤ‪‬ﺎ ‪‬ﺳ‪‬ﺒ ﹸﻜ ‪‬ﻢ ﹺﺑ ‪‬ﻪ ﺍ ُ‬ ‫ﺴﻜﹸ ‪‬ﻢ ﹶﺃ ‪‬ﻭ ‪‬ﺗ ‪‬‬ ‫‪‬ﻓ ‪‬ﻲ ﹶﺃ‪‬ﻧﻔﹸ ِ‬ ‫ﺴ ﹸﻜ ‪‬ﻢ‬ ‫ﷲ ‪‬ﻳ ‪‬ﻌﻠﹶـ ‪‬ﻢ ﻣ‪‬ـﺎ ﻓ‪‬ـﻲ ﹶﺃ‪‬ﻧﻔﹸـ ِ‬ ‫ﷲ{ ‪ } ،‬ﻭ‪‬ﺍ ‪‬ﻋﹶﻠﻤ‪‬ـﻮ‪‬ﺍ ﹶﺃﻥﱠ ﺍ َ‬ ‫‪529‬‬ ‫‪528‬‬ ‫ﻓﹶﺎ ‪‬ﺣ ﹶﺬ ‪‬ﺭﻭ‪‬ﻩ{ ﻭﰲ ﺍﳊﺪﻳﺚ "ﺇﳕﺎ ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺎﺕ" ‪.‬‬ ‫ﻭﻟﻜﻦ ﻫﻞ ﺗﻀ‪‬ﻴﻖ ﻫﺬﻩ ﺍﳌﺴﺆﻭﻟﻴﺔ ‪ -‬ﰲ ﺍﻟﻌﻤﻞ ﻭﺍﻟﻘﻮﻝ ﺳﺮﹰﺍ ﻭﺟﻬﺮﹰﺍ‪ -‬ﻋﻠﻰ ﺣﺮﻳﺔ ﺍﻷﺩﻳـﺐ‪،‬‬ ‫ﻭﲢﻮﻝ ﺩﻭﻥ ‪‬ﻴﺌﺔ ﺍﳉﻮ ﺍﳌﻨﺎﺳﺐ ﻟﻺﻧﺘﺎﺝ ﺍﻟﻔﲏ ﺍﻟﺮﻓﻴﻊ؟‬ ‫ﻭﺍﳊﻘﻴﻘﺔ ﺃﻥ ﺣﺮﻳﺔ ﺍﻻﻟﺘﺰﺍﻡ ﰲ ﺍﻹﺳﻼﻡ ﺗﻠﻘﺎﺋﻴﺔ "ﺗﻨﺒﻊ ﻣﻦ ﺭﻭﺡ ﺍﻷﺩﻳﺐ ﺍﳌـﺴﻠﻢ ﻧﻔـﺴﻪ ‪،‬‬ ‫ﻓﻮﺟﺪﺍﻧﻪ ﺍﳌﺆﻣﻦ ﻫﻮ ﺍﻟﺬﻱ ﻳﻮﺟﻪ ﺃﺩﺑﻪ‪ ،‬ﻭﻟﻴﺲ ﰲ ﺍﻹﺳﻼﻡ ﺗﻘﻴﻴﺪ ﳊﺮﻳﺔ ﺍﻷﺩﻳﺐ ﺑﻞ ﻳﺒﻘﻰ ﺍﳌﻴـﺪﺍﻥ ﻟـﻪ‬ ‫ﺭﺣﺒﹰﺎ ﻓﺴﻴﺤﹰﺎ ﳚﻮﻝ ﻓﻴﻪ ﲟﺮﻭﻧﺔ ﻭﺣﺮﻳﺔ"‪ ،‬ﻭﺍﳌﺴﺆﻭﻟﻴﺔ ﻣﺴﺘﻤﺪﺓ ﻣﻦ ﺃﺻﻮﻝ ﺍﻹﺳﻼﻡ ﻭﻗﻮﺍﻋﺪﻩ ﻭﺫﻟـﻚ‬ ‫ﻷﺳﺒﺎﺏ ﺍﻵﺗﻴﺔ‪-:‬‬ ‫‪ -1‬ﺍﻷﺻﻞ ﰲ ﺍﻷﺷﻴﺎﺀ ﺍﻹﺑﺎﺣﺔ ﺇﻻ ﻣﺎ ﻭﺭﺩ ﻓﻴﻪ ﲢﺮﱘ ﺻﺮﻳﺢ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺴﺮ ﰲ ﻗﻠﺔ ﺍﳊـﺮﺍﻡ ﰲ‬ ‫ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺭﺣﺎﺑﺔ ﻣﻴﺪﺍﻥ ﺍﳊﻼﻝ‪ ،‬ﻭﻫﺬﺍ ﺍﻷﺻﻞ ﻣﺒﺪﺃ ﻛﻠﻲ ﻳﺪﺧﻞ ﻓﻴﻪ ﻛﻞ ﻣﺎ ﻻ ﻳﻨﺎﻗـﻀﻪ‪،‬‬ ‫ﻓﺎﻻﲡﺎﻫﺎﺕ ﺍﻟﻔﻨﻴﺔ ﻭﺍﳌﻮﺿﻮﻋﺎﺕ ﻭﺍﻷﻏﺮﺍﺽ ﺍﻟﺸﻌﺮﻳﺔ ﺍﻟﱵ ﻻ ﺗﺪﻋﻮ ﺇﱃ ﺣﺮﺍﻡ ﺃﻭ ﺗﺰﻳﻨﻪ ﺃﻭ ﲡﺮ ﺇﻟﻴﻪ ﲡﺪ‬ ‫ﳎﺎﻝ ﺍﻟﻘﻮﻝ ﰲ ﺍﻹﺳﻼﻡ ﺭﺣﺒﹰﺎ ﻣﻔﺘﻮﺣﹰﺎ‪.‬‬ ‫‪ -2‬ﺇﻥ ﰲ ﺍﳊﻼﻝ ﻏﻨﺎﺀ ﻋﻦ ﺍﳊﺮﺍﻡ‪ ،‬ﻭﻣﺎ ﺣﺮﻡ ﺷﻲﺀ ﺇﻻ ﻋﻮﺽ ﲞﲑ ﻣﻨﻪ ﺣﻼ ﹰﻻ‪ ،‬ﻓﻔﻲ ﺍﳊﻼﻝ‬ ‫ﺣﻴﺎﺓ ﻃﻴﺒﺔ ﻣﺒﺎﺭﻛﺔ ﰲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻣﺜﺎﺏ ﻋﻠﻴﻬﺎ ﰲ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﳑﺎ ﻳﻌﻠﻢ ﺑﺎﻟﻀﺮﻭﺭﺓ ﺃﻥ ﻛﻞ ﻣﺎ ﺃﺩﻯ ﺇﱃ ﺣﻼﻝ‬ ‫ﻓﻬﻮ ﺣﻼﻝ ﺳﻮﺍﺀ ﺃﻛﺎﻥ ﺫﻟﻚ ﰲ ﺍﻷﺳﻠﻮﺏ ﻭﺍﻟﻮﺳﻴﻠﺔ ﺃﻡ ﰲ ﺍﻟﻐﺎﻳﺔ ﻭﺍﳍﺪﻑ‪ ،‬ﻭﰲ ﺍﳊﺪﻳﺚ‪ " :‬ﻣﻦ ﺳ ‪‬ﻦ‬ ‫‪530‬‬ ‫ﺳ‪‬ﻨﺔ ﺣﺴﻨﺔ ﻓﻠﻪ ﺃﺟﺮﻫﺎ ﻭﺃﺟﺮ ﻣﻦ ﻋﻤﻞ ‪‬ﺎ ﺑﻌﺪﻩ‪ ،‬ﻣﻦ ﻏﲑ ﺃﻥ ﻳﻨﻘﺺ ﻣﻦ ﺃﺟـﻮﺭﻫﻢ ﺷـﻴﺊ‪"....‬‬ ‫ﻓﺎﻹﺳﻼﻡ ﻻ ﻳﻀﻴﻖ ﻋﻠﻰ ﺍﻟﻘﺪﺭﺍﺕ ﺍﻟﻔﻨﻴﺔ ﻭﺍﻷﻏﺮﺍﺽ ﺍﻟﺸﻌﺮﻳﺔ ﻣﺪﳛﺎ ﻭﻏـﺰ ﹰﻻ ﻭﺭﺛـﺎﺀ ﻭﻭﺻـﻔﹰﺎ ‪،..‬‬ ‫ﻭﻟﻠﺸﺎﻋﺮ ﺃﻥ ﻳﻘﻮﻝ ﻓﻴﻬﺎ ﺧﻼﻝ ﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ ﺩﻭﻥ ﺣﺮﺝ ﺃﻭ ﺗﺮﺩﺩ‪.‬‬ ‫‪ -3‬ﺇﻥ ﺣﺮﻳﺔ ﺍﻹﻧﺴﺎﻥ ﻣﻜﻔﻮﻟﺔ ﰲ ﺍﻹﺳﻼﻡ ﻭﻛﺮﺍﻣﺘﻪ ﳑﺎ ﻣﻴﺰﻩ ﺍﷲ ‪‬ﺎ ﻋﻠﻰ ﺳﺎﺋﺮ ﺍﳌﺨﻠﻮﻗﺎﺕ‬ ‫ﻭﰲ ﺍﻟﺘﱰﻳﻞ ﺍﻟﻌﺰﻳﺰ‪ } :‬ﻭﻟﻘﺪ ﻛﺮﻣﻨﺎ ﺑﲏ ﺁﺩﻡ{ "ﻭﰲ ﺭﺃﻱ ﺑﻌﺾ ﺍﻟﻔﻘﻬﺎﺀ ﻣﺎ ﻳﱪﺯ ﻣﻌﲎ ﺍﳊﺮﻳﺔ ﺍﻟﱵ ﻣﻨﺤﻬﺎ‬ ‫ﺗﻌﺎﱃ ﻟﻠﺒﺸﺮ‪ ،‬ﻓﺄﺑﻮ ﺣﻨﻴﻔﺔ )ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ( ﻳﺮﻯ ﻋﺪﻡ ﺍﳊﺠﺮ ﻋﻠﻰ ﺣﺮﻳﺔ ﺍﻟﺴﻔﻬﺎﺀ ﻷﻥ ﰲ ﺫﻟﻚ ﺇﻫﺪﺍﺭﹰﺍ‬ ‫ﻵﺩﻣﻴﺘﻬﻢ‪ ،‬ﻭﺇﳊﺎﻗﹰﺎ ﳍﻢ ﺑﺎﻟﺒﻬﺎﺋﻢ‪ ،‬ﻭﺫﻟﻚ ﺿﺮﺭ ﺟﺴﻴﻢ ﻳﺰﻳﺪ ﰲ ﻓﺪﺍﺣﺘﻪ ﺍﻟﻀﺮﺭ ﺍﻟﺬﻱ ﳜﺸﻰ ﺑﺘـﻀﻴﻴﻊ‬ ‫‪531‬‬ ‫ﺍﻷﻣﻮﺍﻝ‪ "...‬ﻭﺍﻟﺸﺎﻋﺮ ﺃﻭﱃ ﻣﻦ ﻏﲑﻩ ‪‬ﺬﻩ ﺍﳊﺮﻳﺔ‪ ،‬ﻭﻳﻌﱪ ﺃﺑﻮ ﺑﻜﺮ ﺍﳋﻮﺍﺭﺯﻣﻲ ﻋﻦ ﻣﻌﲎ ﺿـﺮﻭﺭﺓ‬ ‫ﺣﺮﻳﺔ ﺍﻟﺸﺎﻋﺮ ﺑﻘﻮﻟﻪ‪" :‬ﻭﻗﺪ ﻛﻨﺖ ﺭﺃﻳﺖ ﺣﺎﻛﻤﹰﺎ ﳛﺠﺮ ﻋﻠﻰ ﻳﺘﻴﻢ ﺃﻭ ﻣﻌﺘﻮﻩ ﰲ ﻭﻓـﺮﻩ‪ ،‬ﻭﱂ ﺃﺭ ﺃﻣـﲑﹰﺍ‬ ‫‪ 526‬ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ ﺁﻳﺔ ‪. 36‬‬ ‫‪ 527‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ ‪. 248‬‬ ‫‪ 528‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ ‪. 235‬‬ ‫‪ 529‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ‪.‬‬ ‫‪ 530‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ ‪.‬‬ ‫‪ 531‬ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ‪. 259/9‬‬

‫ﳎﺎﻫﺪ ﻣﺼﻄﻔﻰ ‪‬ﺠﺖ ‪293 -‬‬

‫ﳛﺠﺮ ﻋﻠﻰ ﻛﺎﺗﺐ ﰲ ﻛﺘﺎﺑﺘﻪ ﺃﻭ ﻋﻠﻰ ﺷﺎﻋﺮ ﰲ ﺷﻌﺮﻩ‪ ،‬ﻭﺇﳕﺎ ﺍﻟﺸﻌﺮ ﻓﺮﺱ ﺟﺎﻣﺢ ﺇﻥ ﻣﻨﻊ ﻋﻦ ﺳﻨﻨﻪ ﻗﻄﻊ‬ ‫ﺃﺭﺳﺎﻧﻪ‪ ،‬ﻭﺍﺳﺘﻠﺐ ﻋﻨﺎﻧﻪ ﺑﻪ ﻓﺸﻘﻲ ﺑﻪ ﺳﺎﺋﺴﻪ ﻭﻫﻠﻚ ﻣﻌﻪ ﻓﺎﺭﺳﻪ‪.532"...‬‬ ‫‪ -4‬ﺇﻥ ﺍﻹﺳﻼﻡ ﻳﺪﻋﻮ ﺇﱃ ﺭﻳﺎﺩﺓ ﺍﻵﻓﺎﻕ‪ ،‬ﻭﺍﻻﻫﺘﺪﺍﺀ ﺇﱃ ﺍﻟﻄﺮﻕ ﺍﳉﺪﻳﺪﺓ‪ ،‬ﻭﻳﺆﺍﺯﺭ ﻫﺬﻩ ﺍﻟﺴﺒﻞ‬ ‫ﻭﻳﺒﺎﺭﻛﻬﺎ ﻭﻳﻨﺼﺮﻫﺎ ﻋﻠﻰ ﻧﻮﺍﺯﻉ ﺍﻟﺸﺮ ﻭﻋﻨﺎﺻﺮ ﺍﻟﻀﻌﻒ‪ ،‬ﻛﻤﺎ ﻳﻬﺘﻒ ﺑﺎﻟﻘﻮﻯ ﺍﳌﺘـﺴﺎﻣﻴﺔ ﻭﻗـﺪﺭﺍﺕ‬ ‫ﺍﻻﺭﺗﻘﺎﺀ ﺇﱃ ﺍﻟﺴﻤﻮ ﻭﺍﻟﺮﻗﻲ ﻭﺑﻠﻮﻍ ﻣﻌﺎﱄ ﺍﻷﻣﻮﺭ ﻓﻔﻲ ﺍﳊﺪﻳﺚ" ﺇﻥ ﺍﷲ ﳛﺐ ﻣﻌﺎﱄ ﺍﻷﻣﻮﺭ ﻭﻳـﺒﻐﺾ‬ ‫ﺳﻔﺴﺎﻓﻬﺎ‪ ،‬ﻓﺈﺫﺍ ﺳﺄﻟﺘﻢ ﺍﷲ ﺍﳉﻨﺔ ﻓﺎﺳﺄﻟﻮﻩ ﺍﻟﻔﺮﺩﻭﺱ ﻓﺈﻧﻪ ﺃﻋﻠﻰ ﺍﳉﻨﺔ"‪" ،533‬ﻭﺍﳌـﺆﻣﻦ ﺍﻟﻘـﻮﻱ ﺧـﲑ‬ ‫ﻭﺃﺣﺐ ﺇﱃ ﺍﷲ ﻣﻦ ﺍﳌﺆﻣﻦ ﺍﻟﻀﻌﻴﻒ"‪ .534‬ﻓﺎﻟﺸﺎﻋﺮ ﺍﻹﺳﻼﻣﻲ ﻻ ﺿﻴﻖ ﰲ ﺃﻓﻘﻪ‪ ،‬ﺑﻞ ﻳﻨﻈﺮ ﺇﱃ ﺑﻌﻴﺪ‪،‬‬ ‫ﻭﻳﻨﺄﻯ ﻋﻦ ﺍﻷﻫﻮﺍﺀ ﺍﳍﺎﺑﻄﺔ‪.‬‬ ‫ﻓﺎﻷﺻﻮﻝ ﻭﺍﻟﻘﻮﺍﻋﺪ ﺍﻹﺳﻼﻣﻴﺔ ﺩﻋﺎﺋﻢ ﺛﺎﺑﺘﺔ ﲡﺎﻩ ﺍﻟﻔﻨﻮﻥ ﺍﳉﻤﻴﻠﺔ ﻋﺎﻣﺔ ﰲ ﺗﻘﺪﻳﺮﲨﺎﻝ ﺍﻟﻜﻮﻥ‪،‬‬ ‫ﻭﺃﻥ ﺣﺒﻪ ﻭﺍﻟﺘﻔﻜﲑ ﻓﻴﻪ ﻣﻦ ﺍﻟﻔﻄﺮﺓ ﻋﻠﻰ ﺃﻥ ﻳﻜﻮﻥ ﻣﺘﻮﺍﺯﻧﹰﺎ‪ ،535‬ﻭﻫﻲ ﻛﺬﻟﻚ ﻟﻼﻟﺘﺰﺍﻡ ﰲ ﺍﻟﺸﻌﺮ ﻷﻧـﻪ‬ ‫ﻫﺎﺩﻑ ﻭﻟﻴﺲ ﺑﺎﻟﻌﺒﺚ ﻳﺘﺨﺬ ﺍﻟﺸﺎﻋﺮ ﺣﺮﻳﺘﻪ ﻣﻦ ﺷﺮﻳﻌﺘﻪ‪ ،‬ﻭﻳﻨﺒﻊ ﺍﻟﺘﺰﺍﻣﻪ ﻣﻦ ﺫﺍﺕ ﻧﻔﺴﻪ ﻭﺃﻋﻤﺎﻗﻪ ﺣﻴﺚ‬ ‫ﻳﺆﻣﻦ ﺑﺎﻹﺳﻼﻡ ﻭﻳﺪﻋﻮ ﺇﻟﻴﻪ ﻭﻳﺪﺍﻓﻊ ﻋﻨﻪ‪.‬‬ ‫ﻭﺍﻹﺑﺎﺣﺔ ﻭﺍﳊﺮﻳﺔ ﰲ ﺍﻹﺳﻼﻡ ﻻ ﺗﻌﲏ ﺍﻟﻔﻮﺿﻰ ﻭﺍﻟﺘﺤﻠﻞ ﺑﻞ ﺗﺘﻤﺜﻞ ﻓﻴﻬﻤـﺎ ﺃﻣﺎﻧـﺔ ﺻـﻌﺒﺔ‬ ‫ﻭﻣﺴﺆﻭﻟﻴﺔ ﺑﺎﻫﻈﺔ‪ ،‬ﻓﺎﻷﺻﻞ ﰲ ﺍﳊﺮﻳﺔ ﺍﻻﻟﺘﺰﺍﻡ ﻭﺍﻻﻧﻀﺒﺎﻁ‪ ،‬ﻭﺧﻼﺻﺔ ﺍﳌﻮﻗﻒ ﻋﻨﺪ ﺩ‪ .‬ﺑﻨﺖ ﺍﻟﺸﺎﻃﺊ"‬ ‫ﺃﻥ ﻟﻠﺤﺮﻳﺔ ﰲ ﺍﻷﺩﺏ ﺣﺮﻣﺘﻬﺎ ﻭﻗﺪﺍﺳﺘﻬﺎ ﲝﻴﺚ ﻳﻌﺪ ﺃﻱ ﻋﺪﻭﺍﻥ ﻋﻠﻴﻬﺎ ﻋﺪﻭﺍﻧﹰﺎ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﻟﻜـﻦ‬ ‫ﺑﺸﺮﻁ ﺃﻥ ﻳﺘﺤﺮﺭ ﻣﻔﻬﻮﻡ ﺍﳊﺮﻳﺔ‪ ،‬ﻓﻼ ﳜﺘﻠﻂ ﺑﺎﻟﺘﺤﻠﻞ ﻭﺍﻻﺑﺘـﺬﺍﻝ ﻭﻻ ﻳﻠﺘـﺒﺲ ﺑﺎﻹﺑﺎﺣـﺔ ﺍﻟـﻀﺎﻟﺔ‪،‬‬ ‫‪536‬‬ ‫ﻭﺍﻟﻔﻮﺿﻰ ﺍﻟﻌﺸﻮﺍﺀ" ‪.‬‬ ‫ﻓﻜﺮﺓ ﺍﻻﻟﺘﺰﺍﻡ ‪ -‬ﺑﺪﻻﻟﺘﻬﺎ ﻭﻣﻀﻤﻮ‪‬ﺎ ‪ -‬ﻗﺪﳝﺔ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﻧﺸﺄ‪‬ﺎ ﺍﳊﻘﻴﻘﻴﺔ ﻧﺘﻴﺠﺔ ﻟﻺﺣـﺴﺎﺱ‬ ‫ﺑﻘﻴﻤﺔ ﺍﻷﺩﺏ ﻭﺍﻻﻋﺘﺮﺍﻑ ﺑﻌﻤﻖ ﺗﺄﺛﲑﻩ ﻭﺗﻮﺟﻴﻬﻪ ﰲ ﺍﻟﻌﺼﺮ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﻟﻌﻞ ﺩﻋﺎﺓ ﺍﻻﺷﺘﺮﺍﻛﻴﺔ ﺍﻟﻮﺍﻗﻌﻴﺔ‬ ‫ﻛﺎﻧﻮﺍ ﻣﻦ ﺃﻭﺍﺋﻞ ﺍﻟﺪﻋﺎﺓ ﺇﱃ ﻫﺬﻩ ﺍﻟﻔﻜﺮﺓ ﺣﺪﻳﺜﹰﺎ‪ ،‬ﻓﻘﺪ ﺍﲣﺬﻭﺍ ﻣﻦ ﺍﻻﻟﺘﺰﺍﻡ ﻣﻘﻴﺎﺳﹰﺎ ﻣﻦ ﺃﻫﻢ ﺍﳌﻘـﺎﻳﻴﺲ‬ ‫ﻟﻸﺩﺏ ﳋﺪﻣﺔ ﻣﺒﺎﺩﺋﻬﻢ ﺍﻻﺷﺘﺮﺍﻛﻴﺔ ﻭﻧﺸﺮﻫﺎ‪ ،‬ﻭﺧﺪﻣﺔ ﺍﳌﻠﺘﺰﻣﲔ ‪‬ﺬﻩ ﺍﳌﺒﺎﺩﺉ‪ ،‬ﻓﺎﻷﺩﻳﺐ ﻋﻨﺪﻫﻢ ﻫـﻮ‬ ‫ﺍﻷﺩﻳﺐ ﺍﳌﻠﺘﺰﻡ‪ ،537‬ﻭﺩﻋﻤﺖ ﺍﻟﻔﻠﺴﻔﺔ ﺍﻟﻮﺟﻮﺩﻳﺔ ﻧﻈﺮﻳﺔ ﺍﻻﻟﺘﺰﺍﻡ ﰲ ﺍﻷﺩﺏ ‪ -‬ﺑﺎﺳﺘﺜﻨﺎﺀ ﺍﻟﺸﻌﺮ ‪ -‬ﻷﻥ‬ ‫ﺍﻟﻨﺜﺮ ﻋﻨﺪﻫﻢ ﻫﻮ ﻣﻴﺪﺍﻥ ﺍﳌﻌﺎﱐ‪.538‬‬ ‫‪ 532‬ﺭﺳﺎﺋﻞ ﺃﰊ ﺑﻜﺮ ﺍﳋﻮﺍﺭﺯﻣﻲ ﺹ ‪. 10‬‬ ‫‪ 533‬ﺭﻭﺍﻩ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ‪.‬‬ ‫‪ 534‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ ‪.‬‬ ‫‪ 535‬ﺍﻟﻔﻨﻮﻥ ﺍﳉﻤﻴﻠﺔ ﻣﻦ ﺍﳌﻨﻈﻮﺭ ﺍﻹﺳﻼﻣﻲ ﺹ‪.9-6‬‬ ‫‪ 536‬ﻗﻴﻢ ﺟﺪﻳﺪﺓ ﻟﻸﺩﺏ ﺍﻟﻌﺮﰊ ﺹ ‪.272‬‬ ‫‪ 537‬ﻋﱪ ﻗﺮﺍﺭ ﺍﻟﻠﺠﻨﺔ ﺍﳌﺮﻛﺰﻳﺔ ﻋﻦ ﻣﻔﻬﻮﻡ ﺍﻻﻟﺘﺰﺍﻡ ﺑﺄﻥ ﺟﻌﻞ ﺃﺳﺎﺱ ﺍﻻﺑﺘﻜﺎﺭ ﺍﻟﻔﲏ ﺍﳊﻘﻴﻘﻴﺔ ﺍﳌﻮﺿﻮﻋﻴﺔ‪ ،‬ﺃﻣﺎ ﺩﺭﺟـﺔ‬ ‫ﺍﻹﻧﺘﺎﺝ ﺍﻟﻔﲏ ﻭﺍﻷﺩﺏ ﺍﻟﻮﺍﻗﻌﻲ ﻓﻬﻮ ﻣﺎ ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻔﻨﻴﺔ ﻣﻦ ﻗﻮﺓ ﻭﻗﺪﺭﺓ ﻋﻠﻰ ﺩﻋﻢ ﺍﳊﻴﺎﺓ ﺍﻻﺷـﺘﺮﺍﻛﻴﺔ ‪ .‬ﻭﻳﻮﺟـﺐ‬ ‫ﺍﻟﻘﺮﺍﺭ ﻋﻠﻰ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺴﻮﻓﻴﺖ ﺃﻥ ﻳﻬﺘﺪﻭﺍ ﰲ ﻋﻤﻠﻬﻢ ﺍﻹﺑﺪﺍﻋﻲ ﲞﻄﺔ ﺍﳊﺰﺏ ﺍﻟﺒﻠﺸﻘﻲ ﻭﺍﻟﺪﻭﻝ ﺍﻟﺴﻮﻓﻴﺘﻴﺔ ﺇﺫ ﻫﻮ ﻳﺘﻴﺢ‬

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‫ﻭﺍﻷﺩﻳﺐ ﺍﳌﻠﺘﺰﻡ ﻟﻴﺲ ﻣﻄﺎﻟﺒﹰﺎ ﻓﻘﻂ ﺃﻥ ﻳﻜﻮﻥ ﻣﺮﺁﺓ ﳎﺘﻤﻌﻪ ﺑﻞ ﻣﺴﻬﻤﹰﺎ ﰲ ﺗﻜﻴﻴﻒ ﻫﺬﺍ ﺍ‪‬ﺘﻤﻊ‬ ‫ﻭﺗﻮﺟﻴﻬﻪ ﻭﺍﻟﺬﻭﺩ ﻋﻨﻪ‪ ،‬ﻓﻬﻮ ﺟﺰﺀ ﻻ ﻳﺘﺠﺰﺃ ﻣﻨﻪ ﻳﺸﺎﺭﻛﻪ ﰲ ﺁﻣﺎﻟﻪ ﻭﺁﻻﻣﻪ ﻣﺘﻀﺎﻣﻨﹰﺎ ﻣﻌﻪ‪ ،‬ﺃﻣﺎ ﻏﲑﻫـﻢ‬ ‫ﺍﳍﺎﺭﺑﻮﻥ ﻣﻦ ﺍ‪‬ﺘﻤﻊ ﻓﺄﺩ‪‬ﻢ ﺣﺮﻱ ﺑﺎﻹﳘﺎﻝ‪.‬‬ ‫ﻭﻳﻌﺎﺭﺽ ﺍﻟﺒﻌﺾ ﻫﺬﺍ ﺍﳌﻘﻴﺎﺱ ﺑﺪﻋﻮﻯ ﺃﻥ ﺍﻷﺩﺏ ﻟﻴﺲ ﻏﺎﻳﺔ ﻳﺘﻐﺬﻯ ﲟﻮﻗﻒ ﻳﻌﺎﺭﺽ ﻣﺸﺎﻋﺮﻩ‬ ‫ﻭﲡﺎﺭﺑﻪ ﺍﳊﻘﻴﻘﻴﺔ‪ ،‬ﻭﻟﻜﻦ ﻣﻦ ﺍﳋﻄﺄ ﺃﻥ ﳜﻠﻂ ﺑﲔ ﺣﺮﻳﺔ ﺍﻟﺸﺎﻋﺮ ﻭﻣﻮﺍﻗﻔﻪ‪ ،‬ﻷﻥ ﺗﻌﺒﲑﻩ ﻗﺪ ﺗﺘﻄﻠﺒﻪ ﺣﺮﻳﺘﻪ‬ ‫ﻧﻔﺴﻬﺎ‪ .‬ﻭﻛﺬﻟﻚ ﻓﻤﻦ ﺍﳋﻄﺄ ﺃﻥ ﳜﻠﻂ ﺑﲔ ﺻﺪﻭﺭ ﺍﻟﺸﺎﻋﺮ ﻋﻦ ﳎﺘﻤﻌﻪ ﻭﺑﲔ ﺍﻟﺘﺰﺍﻣﻪ‪ ،‬ﻓﺎﻷﺩﺏ ﻳـﺼﻮﺭ‬ ‫ﺣﻴﺎﺓ ﺷﻌﻮﺑﻪ‪ ،‬ﻭﺇﳕﺎ ﺍﻟﺬﻱ ﳜﺘﻠﻒ ﻓﻴﻪ ﺃﻥ ﻳﻜﻮﻥ ﺍﻷﺩﻳﺐ ﻣﻠﺘﺰﻣﹰﺎ ﺑﻘﻀﺎﻳﺎ ﻣﻌﻴﻨـﺔ ﻭﻣﺒـﺎﺩﺉ ﺧﺎﺻـﺔ‪،‬‬ ‫ﻭﻳﺼﺎﺭﻉ ﻣﻦ ﺃﺟﻠﻬﺎ ﻛﻘﻀﻴﺔ ﺍﻟﺒﺆﺱ ﻣﺜﻼ ﻓﺎﳊﻴﺎﺓ ‪-‬ﺑﻄﺒﻴﻌﺘﻬﺎ‪ -‬ﺫﺍﺕ ﺃﻟﻮﺍﻥ ﻣﺘﻌﺪﺩﺓ ﲡﻤﻊ ﺍﳋﲑ ﻭﺍﻟـﺸﺮ‬ ‫ﻭﺍﻟﺼﺎﱀ ﻭﺍﻟﻔﺎﺳﺪ ﻭﺍﳊﻖ ﻭﺍﻟﺒﺎﻃﻞ‪ ،‬ﻓﺎﻷﺭﺟﺢ ﺃﻥ ﻳﻜﻮﻥ ﺍﻻﻟﺘﺰﺍﻡ ﺑﺎﳊﻖ ﻭﺍﳋﲑ ﻭﺍﻟﻨﻔﻊ ﻷﻧﻪ ﺍﻟﻮﺟﻪ ﺍﻟﻔﻌﺎﻝ‬ ‫ﰲ ﺍﳊﻴﺎﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ‪.‬‬ ‫ﻭﻣﻦ ﺍﻟﺘﻌﺴﻒ ﺃﻥ ﻳﻠﺘﺰﻡ ﺍﻷﺩﻳﺐ ﺍﻟﺘﺰﺍﻡ ﺍﻟﻌﺎﱂ ﺃﻭ ﺻﺎﺣﺐ ﺍﳌﺬﻫﺐ ﺍﻟﺴﻴﺎﺳﻲ ﻷﻥ ﺍﻟﺘﺰﺍﻣﻪ ﻗـﺪ‬ ‫ﳛﻮﻝ ﺩﻭﻥ ﺇﺑﺪﺍﻋﻪ ﻟﻨﻔﻮﺭﻩ ﻣﻦ ﺍﻟﻘﻴﻮﺩ‪ ،‬ﻭﺇﻥ ﺍﻟﺘﺰﻡ ﻓﺴﻴﻔﻘﺪ ﻋﻨﺼﺮ ﺍﻟﺼﺪﻕ ﺍﻟﻔـﲏ‪ .‬ﻭﻗـﺼﺔ ﺍﻟﻜﺎﺗـﺐ‬ ‫ﺍﻟﺮﻭﺳﻲ ﻓﻼﺩﳝﲑ ﻣﺎﻳﺎﻛﻮﻓﺴﻜﻲ ﻛﺎﺗﺐ ﺍﻟﺜﻮﺭﺓ ﺍﻟﺮﻭﺳﻴﺔ ﻭﺷﺎﻋﺮﻫﺎ ﺗﺒﻄﻞ ﺩﻋﻮﻯ ﺍﻻﻟﺘﺰﺍﻡ ﺍﻟﻀﻴﻘﺔ‪ ،‬ﻓﻘﺪ‬ ‫ﺧﺎﺽ ﻣﻌﺮﻛﺘﻪ ﺍﻟﻔﻨﻴﺔ ﲢﺖ ﺷﻌﺎﺭ ﺍﻟﻮﺍﻗﻌﻴﺔ ﺍﻻﺷﺘﺮﺍﻛﻴﺔ ﺣﱴ ﺑﻠﻎ ﺃﻗﺼﻰ ﺍﻟﺸﻮﻁ ﰒ ﺳﺎﻭﺭﻩ ﺍﻟـﺸﻚ ﰲ‬ ‫ﺩﻋﻮﺗﻪ ﻓﺎﻧﺘﺤﺮ ﺳﻨﺔ ‪ 1930‬ﻡ ﻟﻴﺘﺨﻠﺺ ﻣﻦ ﳏﻨﺘﻪ ﻭﻳﻨﻘﺬ ﻧﻔﺴﻪ ﻣﻦ ﻗﻠﻘﻬﺎ ﺍﻟﺬﻱ ﻧﺎﻟﻪ ﻓﻴﻤﺎ ﺍﻟﺘﺰﻡ ﺑﻪ‪.539‬‬ ‫ﻟﻜﻦ ﺍﻷﺩﺏ ﻋﻨﺪ ﻓﺮﻳﻖ ﺁﺧﺮ‪ ،‬ﲨﺎﱄ ﻳﻘﻮﻡ ﻫﺪﻓﻪ ﻭﻭﺳﻴﻠﺘﻪ ﻋﻠﻰ ﺍﻹﺟﺎﺩﺓ ﻭﺍﻹﺑﺪﺍﻉ ﰲ ﺍﻟﺘﻌﺒﲑ‬ ‫ﻭﺍﻟﺘﺼﻮﻳﺮ ﻭﺍﳋﻴﺎﻝ‪ ،‬ﻭﺍﻟﺴﻤﻮ ﺑﺎﻟﻌﻮﺍﻃﻒ ﻭﺍﳌﺸﺎﻋﺮ‪ ،‬ﻭﻻ ﻳﻄﺎﻟﺐ ﺍﻷﺩﻳﺐ ﺑﻌﺪ ﺫﻟﻚ ﺑﻐﺎﻳﺔ ﺃﺧـﺮﻯ‪ .‬ﻭﻻ‬ ‫ﻋﻼﻗﺔ ﻋﻨﺪﻩ ﺑﲔ ﲡﺮﺑﺘﻪ ﺍﻟﻔﻨﻴﺔ ﻭﺑﲔ ﺍﻻﺭﺗﺒﺎﻁ ﺑﺎﻟﻘﻴﻢ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺇﻥ ﺃﺣﺴﻦ ﻭﺻﻒ ﲡﺮﺑﺘﻪ‬ ‫ﺍﻟﺸﻌﻮﺭﻳﺔ ﻓﻘﺪ ﺣﻘﻖ ﺍﻟﻐﺎﻳﺔ ﻭﺍﳍﺪﻑ‪.‬‬ ‫ﻭﻗﻀﻴﺔ ﺍﻻﻟﺘﺰﺍﻡ ﺗﻘﻊ ﺑﲔ ﻣﺬﻫﺒﲔ‪ :‬ﺍﻟﻔﻦ ﻟﻠﻤﺠﺘﻤﻊ ) ﺍﳊﻴﺎﺓ (‪ ،‬ﻭﺍﻟﻔﻦ ﻟﻠﻔﻦ‪ ،‬ﻭﺍﻟﺬﻱ ﳛﺬﺭ ﻣﻨﻪ‬ ‫ﰲ ﺍﻻﲡﺎﻩ ﺍﻷﻭﻝ ﺃﻥ ﻳﺘﺤﻮﻝ ﺍﻷﺩﺏ ﺇﱃ ﻭﻋﻆ ﻭﺧﻄﺎﺑﺔ ﻣﺒﺎﺷﺮﺓ ﻭﻳﻔﻘﺪ ﻋﻨﺼﺮ ﺍﻹﺛﺎﺭﺓ ﻭﺍﳊﻴﻮﻳـﺔ ﻭﺇﻥ‬ ‫ﻼ ﺻﺎﳊﹰﺎ ﰲ ﻫﺪﻓﻪ‪ ،‬ﻛﻤﺎ ﳛﺬﺭ ﰲ ﺍﻻﲡﺎﻩ ﺍﻵﺧﺮ ﺃﻥ ﻳﺘﺠﺮﺩ ﺍﻷﺩﺏ ﻭﻳﻌﻔﻲ ﻧﻔﺴﻪ ﻣـﻦ ﺍﳌﺜـﻞ‬ ‫ﻛﺎﻥ ﻧﺒﻴ ﹰ‬ ‫ﻭﺍﻟﻘﻴﻢ‪ ،‬ﻓﻴﻨﺴﺎﻕ ﰲ ﺧﻂ ﻣﻨﺤﺮﻑ ﻳﺘﻨﺎﰱ ﻣﻊ ﺍﻟﺬﻭﻕ ﺍﻟﺴﻠﻴﻢ ﻭﻳﺘﻠﺒﺲ ﺑﺎﻟﻔﺤﺶ ﻭﺍﻟﻔﺴﺎﺩ ﻭﺍﻟﻀﻼﻝ ‪.‬‬ ‫ﻟﻠﻜﺘﺎﺏ ﻓﺮﺻﺔ ﻓﻬﻢ ﺍﳊﻘﻴﻘﺔ ‪ ،‬ﻭﻳﻮﺟﺐ ﻋﻠﻰ ﺍﻟﻜﺘﺎﺏ ﻧﺸﺮ ﺍﻟﻔﻜﺮﺓ ﺍﻟﺸﻴﻮﻋﻴﺔ ﻭﺍﻷﺧﺬ ﺑﺘﻮﺟﻴـﻪ ﺍﳊـﺰﺏ ﺍﻟـﺸﻴﻮﻋﻲ‬ ‫ﻭﺧﺪﻣﺔ ﺍﻻﺷﺘﺮﺍﻛﻴﺔ ‪) .‬ﺍﻷﺩﺏ ﺍﻟﺸﻴﻮﻋﻲ ﺹ ‪ 34‬ﻋﻦ ﻗﻀﺎﻳﺎ ﺍﻟﻨﻘﺪ ﺍﻷﺩﰊ ﺹ ‪. ( 51‬‬ ‫‪ 538‬ﻳﻘﻮﻝ ﺳﺎﺭﺗﺮ‪ :‬ﺇﻧﻨﺎ ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﻧﺪﺭﻙ ﰲ ﻳﺴﺮ ﻣﺪﻯ ﲪﻖ ﺍﻟﺬﻳﻦ ﻳﺘﻄﻠﺒﻮﻥ ﰲ ﻓﻦ ﺍﻟﺸﻌﺮ ﺃﻥ ﻳﻜﻮﻥ )ﺍﻟﺘﺰﺍﻣﻴﺎ ( ﻧﻌﻢ‬ ‫ﻗﺪ ﻳﻜﻮﻥ ﻣﺒﻌﺚ ﺍﻟﻘﻄﻌﺔ ﺍﻟﻨﺜﺮﻳﺔ ﺍﻻﻧﻔﻌﺎﻝ ‪ -‬ﺃﻭ ﺍﻟﻌﺎﻃﻔﺔ ﻧﻔﺴﻬﺎ ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ ﻣﺒﻌﺜﻬﺎ ﺃﻳﻀﺎ ﺍﻟﻐﻀﺐ ﻭﺍﳊﻨﻖ ﺍﻻﺟﺘﻤﺎﻋﻲ‬ ‫ﺃﻭ ﺍﻟﺴﺨﻂ ﺍﻟﺴﻴﺎﺳﻲ‪ ،‬ﻭﻟﻜﻦ ﻛﻞ ﻫﺬﻩ ﺍﻟﺪﻭﺍﻓﻊ ﻻ ﺗﺘﻀﺢ ﺩﻻﻟﺘﻬﺎ ﰲ ﺍﻟﺸﻌﺮ ﻛﻤﺎ ﺗﺘﻀﺢ ﰲ ﺭﺳﺎﻟﺔ ﻫﺠﺎﺀ ﺃﻭ ﺭﺳـﺎﻟﺔ‬ ‫ﺍﻋﺘﺮﺍﻑ ‪) ..‬ﻣﺎ ﺍﻷﺩﺏ ﺹ ‪ 18 ،14‬ﻋﻦ ﻗﻀﺎﻳﺎ ﺍﻟﻨﻘﺪ ﺍﻷﺩﰊ ﺹ ‪.( 51‬‬ ‫‪ 539‬ﻗﻴﻢ ﺟﺪﻳﺪﺓ ﻟﻸﺩﺏ ﺍﻟﻌﺮﰊ ﺹ ‪ . 265‬ﻭﻛﺎﻥ ﻧﺼﻴﺐ ﺍﻟﻜﺴﻨﺪﺭ ﺳﻮﳉﻨﺘﺴﲔ ﺍﻟﺴﺠﻦ ﻭﺍﻟﻨﻔﻲ ﺣـﲔ ﻗـﺎﻝ ﰲ‬ ‫ﺭﺳﺎﻟﺘﻪ ﳌﺆﲤﺮ ﺍﻟﻜﺘﺎﺏ ﺳﻨﺔ ‪1966‬ﻡ "ﻻ ﺃﺣﺪ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻘﻄﻊ ﺍﻟﻄﺮﻳﻖ ﺃﻣﺎﻡ ﺍﳊﻘﻴﻘﺔ‪ ،‬ﺃﻧﺎ ﻣﺴﺘﻌﺪ ‪‬ﺎ‪‬ﺔ ﺍﳌﻮﺕ ﻟﻜﻲ‬ ‫ﻧﺘﻘﺪﻡ"‬

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‫ﻭﺍﻟﻔﻨﺎﻥ ﰲ ﺍﳊﻘﻴﻘﺔ ﻭﺍﻗﻌﻲ ﻭﻣﺜﺎﱄ ﰲ ﺁﻥ ﻭﺍﺣﺪ‪ ،‬ﻭ‪‬ﻤﺎ ﻳﺘﺤﻘﻖ ﺍﻻﻟﺘﺰﺍﻡ ﻭﻟﻴﺲ ﺍﻹﻟـﺰﺍﻡ ﻷﻥ‬ ‫ﺍﻷﺧﲑ ﺧﺎﻝ ﻣﻦ ﺍﳊﺮﻳﺔ ﻭﺍﳌﺘﻌﺔ ﻭﺍﻟﺘﺸﻮﻳﻖ ﻭﻻ ﳛﻘﻖ ﻟﺬﻟﻚ ﻫﺪﻓﻪ ﺍﳌﻄﻠﻮﺏ ﻭﻫﻮ ﻣﺎ ﺁﻝ ﺇﻟﻴـﻪ ﺍﻷﺩﺏ‬ ‫ﺍﻟﺸﻴﻮﻋﻲ‪ ،‬ﺗﻘﻮﻝ ﺍﻟﺪﻛﺘﻮﺭﺓ ﺑﻨﺖ ﺍﻟﺸﺎﻃﺊ ‪ " :‬ﻭﺍﺷﺘﺪﺕ ﺍﻟﺮﻗﺎﺑﺔ ﰲ ﻋﻬﺪ ﺳﺘﺎﻟﲔ ﻓﺮﻓﻀﺖ ﻛﻞ ﻣﻦ ﻻ‬ ‫ﳜﻀﻊ ﳍﺬﺍ ﺍﻹﻟﺰﺍﻡ ‪ ،...‬ﻭﻟﻜﻦ ﺍﻟﺘﺠﺮﺑﺔ ﻛﺸﻔﺖ ﻋﻦ ﺧﻄﺄ ﻫﺬﺍ ﺍﻹﻟﺰﺍﻡ ﻭﺧﻄﺮﻩ ﻓﺠﺎﺀﺕ ﺍﻷﻋﻤﺎﻝ ﺍﻟﻔﻨﻴﺔ‬ ‫ﳐﺘﻨﻘﺔ ﺑﺄﻏﻼﻝ ﺍﻟﻘﻴﻮﺩ ﻭﺃﻋﻮﺯ‪‬ﺎ ﺣﺮﺍﺭﺓ ﺍﻹﳝﺎﻥ ﻭﺻﺪﻕ ﺍﻟﺘﻌﺒﲑ‪ ،‬ﻭﺍﻧﻄﻼﻕ ﺍﳊﺮﻛﺔ‪ ،‬ﻭﺑﺪ ﹰﻻ ﻣﻦ ﺃﻥ ﻳﺆﺩﻱ‬ ‫ﺍﻟﻔﻦ ﺩﻭﺭﻩ ﺍﻟﻔﻌﺎﻝ ﰲ ﺧﺪﻣﺔ ﺍﳊﻴﺎﺓ ﻭﻗﻴﺎﺩ‪‬ﺎ ﺍﻧﻔﺼﻞ ﻋﻨـﻬﺎ ﻭﺻـﺎﺭ ﳎـﺮﺩ ﺃﺩﺍﺓ ﺗﻌﻠﻴﻤﻴـﺔ ﻟﻠﺪﻋﺎﻳـﺔ‬ ‫ﺍﳌﺒﺎﺷﺮﺓ"‪ 540‬ﻭﻟﺬﻟﻚ ﻓﻬﻲ ﺗﺮﻯ ﻣﻬﻤﺔ ﺍﻷﺩﺏ ﻣﻊ ﺟﱪﻳﺔ ﺍﻻﻟﺘﺰﺍﻡ ﻻ ﺍﻹﻟﺰﺍﻡ‪.541‬‬ ‫‪ 2‬ـ ﺍﳉﻤﺎﻝ ﺑﲔ ﺍﻟﺬﺍﺗﻴﺔ ﻭﺍﳌﻮﺿﻮﻋﻴﺔ‬ ‫ﺍﺧﺘﻠﻒ ﺍﻟﻔﻼﺳﻔﺔ ﻭﺍﻷﺩﺑﺎﺀ ﻭﺍﻟﻨﻘﺎﺩ ﰲ ﺫﺍﺗﻴﺔ ﺍﳉﻤﺎﻝ ﻭﻣﻮﺿﻮﻋﻴﺘﻪ ﻭﺗﺒﺎﻳﻨﺖ ﺁﺭﺍﺅﻫﻢ‪ :‬ﺑـﲔ ﻗﺎﺋـﻞ‬ ‫ﺑﺬﺍﺗﻴﺔ ﺍﳉﻤﺎﻝ‪ ،‬ﻭﺁﺧﺮ ﲟﻮﺿﻮﻋﻴﺘﻪ‪ ،‬ﻭﺛﺎﻟﺚ ﻳﺮﻯ ﺫﺍﺗﻴﺘﻪ ﻭﻣﻮﺿﻮﻋﻴﺘﻪ ﰲ ﺁﻥ ﻭﺍﺣﺪ‪.‬‬ ‫ﻳﺮﻯ ﺃﺻﺤﺎﺏ ﺍﻻﲡﺎﻩ ﺍﻷﻭﻝ ﺇﱃ ﺃﻥ ﺍﳉﻤﺎﻝ ﻳﻨﺒﻊ ﻣﻦ ﺫﺍﺕ ﺍﻟﺸﺨﺺ‪ ،‬ﻭﻳﺮﺟـﻊ ﺇﱃ ﺍﻟﻈـﺮﻭﻑ‬ ‫ﺍﻟﻨﻔﺴﻴﺔ ﺍﻟﱵ ﲢﻴﻂ ﺑﺎﻹﻧﺴﺎﻥ‪ ،‬ﻭﻳﻨﻜﺮﻭﻥ ﺃﻥ ﺗﻜﻮﻥ ﻫﻨﺎﻙ ﻣﻌﺎﻳﲑ ﻣﻮﺿﻌﻴﺔ ﻣﺴﺘﻘﻠﺔ ﻋﻦ ﺭﺩ ﺍﻟﻔﻌﻞ ﻣـﻦ‬ ‫ﺍﻟﺸﺨﺺ "ﻭﺫﻟﻚ ﻷﻥ ﺍﻷﺷﻴﺎﺀ ﺍﻟﱵ ﺗﺒﺪﻭ ﲨﻴﻠﺔ ﰲ ﻧﻈﺮ ﺑﻌﺾ ﺍﻟﻨﺎﺱ‪ ،‬ﻗـﺪ ﺗﺒـﺪﻭ ﻛﺌﻴﺒـﺔ ﰲ ﻧﻈـﺮ‬ ‫ﺁﺧﺮﻳﻦ"‪542.‬‬ ‫ﻭﻟﻮ ﻛﺎﻥ ﻟﻸﺷﻴﺎﺀ ﲨﺎﻝ ﻣﻮﺿﻮﻋﻲ ﳌﺎ ﺍﺧﺘﻠﻒ ﺍﺛﻨﺎﻥ ﰲ ﲨﺎﻝ ﺍﻟﺸﻲﺀ ﻭﻣﻘﺪﺍﺭ ﺫﻟـﻚ ﺍﳉﻤـﺎﻝ‪.‬‬ ‫ﻭﺍﳉﻤﺎﻝ ‪‬ﺬﺍ ﺍﳌﻔﻬﻮﻡ ﻧﺴﱯ ﻳﻨﻤﻮ ﻭﻳﺮﻗﻰ ﺑﻨﻤﻮ ﺍﳊﻀﺎﺭﺍﺕ ﻭﺭﻗﻴﻬﺎ‪ .‬ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻷﺳﺎﺱ ﲣﺘﻠﻒ ﺍﳌﻌﺎﻳﲑ‬ ‫ﺍﻟﻨﻘﺪﻳﺔ ﻋﱪ ﺍﻟﻌﺼﻮﺭ‪ ،‬ﻓﻤﺎ ﻛﺎﻥ ﺍﻟﻘﺪﺍﻣﻰ ﻳﺮﻭﻧﻪ ﲨﻴ ﹰ‬ ‫ﻼ‪ ،‬ﻗﺪ ﻻ ﻳﻜﻮﻥ ﻛـﺬﻟﻚ ﺍﻟﻴـﻮﻡ ‪ ،543‬ﺑـﻞ ﺇﻥ‬ ‫ﺍﻟﺸﺨﺺ ﺍﻟﻮﺍﺣﺪ ﻗﺪ ﳜﺘﻠﻒ ﺷﻌﻮﺭﻩ ﲡﺎﻩ ﺍﻟﺸﻲﺀ ﺍﻟﻮﺍﺣﺪ ﺣﺴﺐ ﺍﺧﺘﻼﻑ ﻋﻤﺮﻩ‪ ،‬ﻓﻤﺎ ﻛـﺎﻥ ﻳﻌـﺪﻩ‬ ‫ﲨﻴ ﹰ‬ ‫ﻼ ﰲ ﺻﺒﺎﻩ ﱂ ﻳﻌﺪ ﻛﺬﻟﻚ ﰲ ﻛﻬﻮﻟﺘﻪ‪ ،544‬ﻭﳝﻜﻦ ﺃﻥ ﻧﻀﺮﺏ ﻣﺜﻼ ﰲ ﺑﻴﺎﻥ ﺫﺍﺗﻴﺔ ﺍﳉﻤﺎﻝ ﺑﺎﻟﻠﻮﻥ‬ ‫ﻼ ﻷﻧﻪ ﻳﺬﻛﺮﻩ ﺑﻮﺭﺩ ﲨﻴﻞ ﺭﺁﻩ‪ ،‬ﻭﻳﻜﻮﻥ ﻗﺒﻴﺤﹰﺎ ﻋﻨﺪ ﺍﻷﺧﺮ‪،‬‬ ‫ﺍﻷﲪﺮ ﺑﲔ ﺷﺨﺼﲔ ﻓﻘﺪ ﻳﺮﺍﻩ ﺃﺣﺪﳘﺎ ﲨﻴ ﹰ‬ ‫ﻷﻧﻪ ﻳﺬﻛﺮﻩ ﲝﺎﺩﺙ ﺩﻣﻮﻱ ﻣﺮﻭﻉ ﺷﺎﻫﺪﻩ‪.‬‬ ‫ﻳﺬﻫﺐ ﺃﺻﺤﺎﺏ ﺍﻻﲡﺎﻩ ﺍﻵﺧﺮ ﺃﻥ ﺳﺮ ﺍﳉﻤﺎﻝ ﻭﻓﻠﺴﻔﺘﻪ ﺇﳕﺎ ﺗﺮﺟﻊ ﺇﱃ ﺭﻭﻋﺔ ﺍﻟﺸﻲﺀ ﰲ ﻧﻔـﺴﻪ‪،‬‬ ‫ﻓﺎﻟﻄﺒﻴﻌﺔ ﺗﻘﺪﻡ ﻟﻨﺎ ﳕﺎﺫﺝ ﻣﻦ ﺍﳉﻤﺎﻝ‪ ،‬ﻛﻤﺎ ﻧﺮﻯ ﰲ ﺍﻟﻮﺭﺩ‪ ،‬ﻭﰲ ﻣﻨﺎﻇﺮ ﺃﺧﺮﻯ‪ :‬ﰲ ﺍﳉﺒﺎﻝ ﺍﻟـﺸﺎﻫﻘﺔ‬ ‫ﻭﺍﻟﻮﺩﻳﺎﻥ ﺍﻟﺴﺤﻴﻘﺔ ﻭﺍﳌﺮﻭﺝ ﺍﻟﺰﺍﻫﺮﺓ‪ ،‬ﻭﰲ ﻣﺎ ﻻ ﺣﺪ ﻟﻪ ﻣﻦ ﻣﺸﺎﻫﺪ ﺃﺧﺮﻯ ‪.545‬‬

‫‪ 540‬ﻗﻴﻢ ﺟﺪﻳﺪﺓ ﻟﻸﺩﺏ ﺍﻟﻌﺮﰊ ﺹ ‪. 257‬‬ ‫‪ 541‬ﺭﺍﺟﻊ ﻗﻴﻢ ﺟﺪﻳﺪﺓ ﻟﻸﺩﺏ ﺍﻟﻌﺮﰊ ﺹ ‪, 263‬ﺭﺍﺟﻊ ﻓﻦ ﺍﻷﺩﺏ ﺹ ‪. 311‬‬ ‫‪ 542‬ﺍﻷﺻﻮﻝ ﺍﻟﻔﻨﻴﺔ ﻟﻸﺩﺏ‪ ،‬ﻋﺒﺪﺍﳊﻤﻴﺪ ﺣﺴﻦ‪ ،‬ﺹ‪ ،17‬ﻣﻜﺘﺒﺔ ﺍﻷﳒﻠﻮ ﺍﳌﺼﺮﻳﺔ‪ ،‬ﻁ‪1964 ،2‬ﻡ‪.‬‬ ‫‪ 543‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﻌﻤﻞ ﺍﻷﺩﰊ ﺑﲔ ﺍﻟﺬﺍﺗﻴﺔ ﻭﺍﳌﻮﺿﻮﻋﻴﺔ‪ ،‬ﻣﺼﻄﻔﻰ ﻋﻤﺮ‪ ،‬ﺹ‪69‬ـ‪ ،74‬ﺩﺍﺭ ﺍﳌﻌﺎﺭﻑ‪1989 ،‬ﻡ‪.‬‬ ‫‪ 544‬ﰲ ﺍﻟﻨﻘﺪ ﺍﻷﺩﰊ‪ ،‬ﺹ‪ ، .80‬ﺷﻮﻗﻲ ﺿﻴﻒ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺎﺭﻑ‪ ،‬ﻁ‪1977 ،5‬ﻡ‬ ‫‪ 545‬ﰲ ﺍﻟﻨﻘﺪ ﻭﺍﻷﺩﺏ‪ ،‬ﺝ‪ ،2‬ﺇﻳﻠﻴﺎ ﺍﳊﻠﻮﻱ‪ :‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻠﺒﻨﺎﱐ‪ ،‬ﺹ‪ ،13‬ﻁ‪1986 ،5‬ﻡ‪.‬‬

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‫ﻭﺇﺫﺍ ﺳﻠﻤﻨﺎ ﲜﻤﺎﻝ ﺍﻷﺷﻴﺎﺀ ﺍﳌﺬﻛﻮﺭﺓ‪ ،‬ﺑﻘﻲ ﺃﻥ ﻧﺴﺄﻝ ﻣﺎ ﺍﻟﺬﻱ ﺟﻌﻠﻬﺎ ﲨﻴﻠﺔ ﻭﻏﲑﻫﺎ ﻏﲑ ﲨﻴﻠـﺔ؟‬ ‫ﻣﺎ ﻫﻲ ﺧﺼﺎﺋﺺ ﺍﳉﻤﺎﻝ ﻓﻴﻬﺎ ﺃﻫﻲ ﰲ ﺍﻟﻠﻮﻥ ﺃﻡ ﺍﻟﺸﻜﻞ؟ ﺃﻡ ﰲ ﺍﻟﺘﻨﺎﺳﺐ ﻭﺍﻟﺘﻨﺎﺳﻖ ﻭﺍﻻﻧﺴﺠﺎﻡ؟ ﺃﻡ ﰲ‬ ‫ﺍﻟﺘﻮﺍﺯﻥ ﺑﲔ ﺃﺟﺰﺍﺋﻬﺎ؟ ﺃﻡ ﰲ ﺷﻲﺀ ﺁﺧﺮ؟ ﻳﺮﺟﻊ ﺃﺻﺤﺎﺏ ﻫﺬﺍ ﺍﻻﲡﺎﻩ ﺳﺮ ﺍﳉﻤﺎﻝ ﰲ ﺍﻟﻄﺒﻴﻌﺔ ﻭﺍﻟﻔﻨﻮﻥ‬ ‫ﺇﱃ ﺍﻟﺘﻨﺎﺳﻖ ﻭﺍﻟﺘﻨﺎﺳﺐ ﻭﺍﻟﺘﻮﺍﺯﻥ ﺑﲔ ﺃﺟﺰﺍﺀ ﺍﻟﺸﻲﺀ ﻭﻋﻼﻗﺎ‪‬ﺎ‪" .‬ﻓﻔﻲ ﺍﳉﻤﻴﻞ ﺿﺮﺏ ﻣﻦ ﺗﻮﺍﻓﻖ ﺍﻟﻨﻈﺎﻡ‬ ‫ﻫﻮ ﺳﺮ ﲨﺎﻟﻪ‪ .‬ﻭﻫﻮ ﻳﺒﺪﻭ ﰲ ﺗﻨﺎﺳﺐ ﺩﻗﻴﻖ ﺑﲔ ﺃﺟﺰﺍﺋﻪ‪ ،‬ﺗﺴﺮﻱ ﻓﻴﻪ ﻭﺣﺪﺓ ﻣﻨﺘﻈﻤﺔ‪ ،‬ﺗﺼﻮﻏﻪ ﺻـﻮﻏﺎ‬ ‫ﲨﻴﻼ"‪ ،546.‬ﻭﻫﻜﺬﺍ ﻳﺮﻯ ﺍﳌﻮﺿﻮﻋﻴﻮﻥ ﺍﳉﻤﺎﻝ ﰲ ﺍﻟﺘﻨﺎﺳﻖ ﻭﺍﻻﻧﺴﺠﺎﻡ ﻭﺍﻟﺘﻮﺍﺯﻥ ﻭﺍﻟﺘﻨﺎﻏﻢ ﻭﺍﻟﻮﺣﺪﺓ‬ ‫ﺍﳌﻮﺟﻮﺩﺓ ﰲ ﺍﻷﺷﻴﺎﺀ ﺳﻮﺍﺀ ﰲ ﺍﳌﺮﺋﻲ ﻣﻨﻬﺎ ﺃﻭ ﺍﳌﺴﻤﻮﻉ ﺃﻭ ﻏﲑﳘﺎ‪.‬‬ ‫ﻭﺣﺎﻭﻝ ﺍﻟﻘﺮﻳﻖ ﺍﻟﺜﺎﻟﺚ ﺍﻟﺘﻮﻓﻴﻖ ﺑﲔ ﺍﻟﺮﺃﻳﲔ ﺍﻟﺴﺎﺑﻘﲔ‪ :‬ﻓﻠﻢ ﻳﻘﻮﻟﻮﺍ ﺑﺎﻟﺬﺍﺗﻴﺔ ﺍﳌﻄﻠﻘﺔ ﻭﻻ ﺍﳌﻮﺿﻮﻋﻴﺔ‬ ‫ﺍﳌﻄﻠﻘﺔ‪ ،‬ﻭﻣﻦ ﺃﺻﺤﺎﺏ ﻫﺬﺍ ﺍﻟﺮﺃﻱ ﺷﻮﻗﻲ ﺿﻴﻒ ﺍﻟﺬﻱ ﻳﺮﻯ‪" :‬ﺇﻥ ﺍﳉﻤﺎﻝ ﺫﺍﰐ ﻭﻣﻮﺿﻮﻋﻲ ﻣﻌﹰﺎ‪ ،‬ﺃﻱ‬ ‫ﺧﺎﺭﺟﻲ ﻭﺩﺍﺧﻠﻲ ﻣﻌﹰﺎ‪ ،‬ﺇﺫ ﻟﻮ ﻛﺎﻥ ﺧﺎﺭﺟﻴﹰﺎ ﻓﻘﻂ ﻻﻋﺘﻤﺪ ﻋﻠﻰ ﺍﳊﻮﺍﺱ ﻭﺣﺪﻫﺎ‪ .‬ﻓﻜﺎﻥ ﺃﺣ ‪‬ﺪ ﺍﻟﻨـﺎﺱ‬ ‫ﺑﺼﺮﹰﺍ ﻭﺃﺭﻫﻔﻬﻢ ﲰﻌﹰﺎ ﺃﺷﺪ ﺇﺣﺴﺎﺳﹰﺎ ﺑﺎﳉﻤﺎﻝ ﻣﻦ ﻏﲑﻩ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻻ ﻳﺸﻬﺪ ﺑﻪ ﺍﻟﻮﺍﻗﻊ"‪ .547‬ﻭﻳـﺬﻫﺐ‬ ‫ﻋﺒﺪﺍﳊﻤﻴﺪ ﺣﺴﻦ ﺇﱃ ﻗﺮﻳﺐ ﻣﻦ ﺫﻟﻚ ﺣﻴﺚ ﻳﻘﻮﻝ‪…" :‬ﻭﳎﻤﻞ ﺍﻟﻘﻮﻝ ﺃﻥ ﺍﳉﻤـﺎﻝ ﻻ ﻳﻨﺒـﻊ ﻣـﻦ‬ ‫ﺍﻷﺷﻴﺎﺀ ﻭﺣﺪﻫﺎ ﻭﻻ ﻣﻦ ﺍﻟﻨﻔﺲ ﻣﻦ ﻏﲑ ﻣﺆﺛﺮﺍﺕ ﻣﺒﺎﺷﺮﺓ ﻭﻏﲑ ﻣﺒﺎﺷﺮﺓ"‪548.‬‬ ‫ﻭﻧﺴﺘﺨﻠﺺ ﻣﻦ ﻫﺬﺍ ﺃﻥ ﺍﳉﻤﺎﻝ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﺬﺍﺗﻴﺔ ﻫﻮ ﺫﻟﻚ ﺍﻻﻧﻄﺒﺎﻉ ﺍﻟﺬﻱ ﲤﺘﻠﻜﻪ ﺍﻟﺬﺍﺕ ‪ -‬ﻭﻣﺎ‬ ‫ﻗﺪ ﻳﺆﺛﺮ ﰲ ﺍﻟﺬﺍﺕ ﻣﻦ ﻋﻮﺍﻣﻞ ﻧﻔﺴﻴﺔ ﻭﺑﻴﺌﻴﺔ ﺯﻣﺎﻧﻴﺔ ﻭﻣﻜﺎﻧﻴﺔ‪ -‬ﲡﺎﻩ ﻫﺬﺍ ﺍﻟﺸﻲﺀ ﺍﳉﻤﻴﻞ‪ ،‬ﺃﻣـﺎ ﻣـﻦ‬ ‫ﺍﻟﻨﺎﺣﻴﺔ ﺍﳌﻮﺿﻮﻋﻴﺔ‪ ،‬ﻓﻴﻤﻜﻦ ﻣﻼﺣﻈﺔ ﺍﳉﻤﺎﻝ ﰲ ﺍﻟﺘﻨﺎﺳﻖ ﻭﺍﻟﺘﻮﺍﺯﻥ ﻭﺍﻻﻧـﺴﺠﺎﻡ ﺍﻟـﺬﻱ ﻳﺘﺠﻠـﻰ ﰲ‬ ‫ﺍﳌﻈﺎﻫﺮ‪ ،‬ﻭﺍﻷﺻﻮﺍﺕ ﻭﻏﲑﳘﺎ ﻣﻦ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﻭﻫﺬﺍ ﺍﳌﻮﻗﻒ ﻫﻮ ﺍﻷﻗﺮﺏ ﺇﱃ ﺭﺃﻱ ﺍﻹﺳﻼﻡ ﺍﻟﺬﻱ ﺳﻴﺄﰐ‬ ‫ﺑﻌﺪ ﻗﻠﻴﻞ‪.‬‬ ‫ﻭﺍﻹﻣﺎﻡ ﺃﺑﻮﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‪ ،‬ﻳﺮﻯ ﺍﳉﻤﺎﻝ ﺫﺍﺗﻴﹰﺎ ﻭﻫﻮ ﻳﺘﺤﺪﺙ ﻋﻦ ﺍﳉﻤﺎﻝ ﰲ ﺍﻷﺷـﻴﺎﺀ ﻭﺍﳒـﺬﺍﺏ‬ ‫ﺍﻟﻨﻔﻮﺱ ﺇﻟﻴﻬﺎ ﺃﻭ ﺍﻟﻨﻔﻮﺭ ﻣﻨﻬﺎ‪" :‬ﻓﺎﳌﺪﺭﻛﺎﺕ ﺗﻘﺴﻢ ﺇﱃ ﻣﺎ ﻳﻮﺍﻓﻖ ﻃﺒﻊ ﺍﳌﺪﺭﻙ ﻭﻳﻼﺋﻤﻪ ﻭﻳﻠﺬﻩ‪ ،‬ﻭﺇﱃ ﻣﺎ‬ ‫ﻳﻨﺎﻓﻴﻪ ﻭﻳﻨﺎﻓﺮﻩ ﻭﻳﺆﳌﻪ‪ ،‬ﻭﺇﱃ ﻣﺎ ﻳﺆﺛﺮ ﻓﻴﻪ ﺑﺈﻳﻼﻡ ﻭﺇﻟﺬﺍﺫ‪ .‬ﻓﻜﻞ ﻣﺎ ﰲ ﺇﺩﺭﺍﻛﻪ ﻟﺬﺓ ﻭﺭﺍﺣﺔ ﻓﻬﻮ ﳏﺒـﻮﺏ‬ ‫ﻼ‬ ‫ﻋﻨﺪ ﺍﳌﺪﺭﻙ‪ ،‬ﻭﻣﺎ ﰲ ﺇﺩﺭﺍﻛﻪ ﺃﱂ ﻓﻬﻮ ﻣﺒﻐﻮﺽ ﻋﻦ ﺍﳌﺪﺭﻙ … ﻭﻣﻌﲎ ﻛﻮﻧﻪ ﳏﺒﻮﺑﹰﺎ‪ ،‬ﺃﻥ ﰲ ﺍﻟﻨﻔﺲ ﻣﻴ ﹰ‬ ‫ﺇﻟﻴﻪ ﻭﻣﻌﲎ ﻛﻮﻧﻪ ﻣﺒﻐﻮﺿﹰﺎ ﺃﻥ ﰲ ﺍﻟﻄﺒﻊ ﻧﻔﻮﺭﹰﺍ ﻋﻨﻪ"‪ ،549‬ﻓﺎﺭﺗﺒﺎﻁ ﲨﺎﻝ ﺍﻟﺸﻲﺀ ﻭﻟﺬﺗﻪ ﺑﻄﺒﻊ ﺍﻟـﺬﺍﺕ‬ ‫ﺍﳌﺪﺭﻛﺔ‪ ،‬ﺩﻟﻴﻞ ﻋﻠﻰ ﻣﺎ ﰲ ﺇﺩﺭﺍﻛﻪ ﺍﳌﺘﻌﺔ ﻭﺍﳉﻤﺎﻝ ﻣﻦ ﺫﺍﺗﻴﺔ‪.‬‬ ‫ﻭﰲ ﻣﻮﺿﻊ ﺁﺧﺮ ﻳﺼﺮﺡ ﺍﻹﻣﺎﻡ ﺍﻟﻐﺰﺍﱄ ﲟﻮﺿﻮﻋﻴﺔ ﺍﳉﻤﺎﻝ‪ ،‬ﻭﺍﺧﺘﻼﻑ ﻣﻌﺎﻳﲑ ﺍﻟﻜﺸﻒ ﻋﻨﻪ ﻣـﻦ‬ ‫ﺷﻲﺀ ﺇﱃ ﺁﺧﺮ ﻓﻴﻘﻮﻝ‪" :‬ﻛﻞ ﺷﻲﺀ ﲨﺎﻟﻪ ﻭﺣﺴﻨﻪ ﰲ ﺃﻥ ﳛﻀﺮ ﻛﻤﺎﻟﻪ ﺍﻟﻼﺋﻖ ﺑﻪ‪ ،‬ﺍﳌﻤﻜﻦ ﻟﻪ‪ .‬ﻓﺈﺫﺍ ﻛﺎﻥ‬ ‫ﲨﻴﻊ ﺣﺎﻻﺗﻪ ﺍﳌﻤﻜﻨﺔ ﺣﺎﺿﺮﺓ ﻓﻬﻮ ﰲ ﻏﺎﻳﺔ ﺍﳉﻤﺎﻝ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﳊﺎﺿﺮ ﺑﻌﻀﻪ‪ ،‬ﻓﻠﻪ ﻣﻦ ﺍﳊﺴﻦ ﻭﺍﳉﻤﺎﻝ‬ ‫‪ 546‬ﰲ ﺍﻟﻨﻘﺪ ﻷﺩﰊ‪ ،‬ﺹ‪.80‬‬ ‫‪ 547‬ﰲ ﺍﻟﻨﻘﺪ ﺍﻷﺩﰊ‪ ،‬ﺹ‪.81‬‬ ‫‪ 548‬ﺍﻷﺻﻮﻝ ﺍﻟﻔﻨﻴﺔ ﻟﻸﺩﺏ‪ ،‬ﺹ‪.19‬‬ ‫‪ 549‬ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ‪ ،299/4 ،‬ﺍﳌﻜﺘﺒﺔ ﺍﻟﺘﺠﺎﺭﻳﺔ ﺍﻟﻜﱪﻯ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﺩ‪.‬ﺕ‪.‬‬

‫ﳎﺎﻫﺪ ﻣﺼﻄﻔﻰ ‪‬ﺠﺖ ‪297 -‬‬

‫ﲟﻘﺪﺍﺭ ﻣﺎ ﺣﻀﺮ‪ .‬ﻓﺎﻟﻔﺮﺱ ﺍﳊﺴﻦ ﻫﻮ ﺍﻟﺬﻱ ﲨﻊ ﻛﻞ ﻣﺎ ﻳﻠﻴﻖ ﺑﺎﻟﻔﺮﺱ ﻣﻦ ﻫﻴﺌـﺔ ﻭﺷـﻜﻞ‪ ،‬ﻭﻟـﻮﻥ‬ ‫ﻭﺣﺴﻦ ﻋﺪﻭ‪ ،‬ﻭﺗﻴﺴﺮ ﻛﺮ ﻭﻓﺮ‪ .‬ﻭﺍﳋﻂ ﺍﳊﺴﻦ ﻛﻞ ﻣﺎ ﲨﻊ ﻣﺎ ﻳﻠﻴﻖ ﺑﺎﳋﻂ ﻣﻦ ﺗﻨﺎﺳـﺐ ﺍﳊـﺮﻭﻑ‬ ‫ﻭﺗﻮﺍﺯ‪‬ﺎ‪ ،‬ﻭﺍﺳﺘﻘﺎﻣﺔ ﺗﺮﺗﻴﺒﻬﺎ‪ ،‬ﻭﺣﺴﻦ ﺍﻧﺘﻈﺎﻣﻬﺎ‪ ،‬ﻭﻟﻜﻞ ﺷﻲﺀ ﻛﻤﺎﻝ ﻳﻠﻴﻖ ﺑـﻪ‪ ،‬ﻭﻗـﺪ ﻳﻠﻴـﻖ ﺑﻐـﲑﻩ‬ ‫ﺿﺪﻩ"‪ 550.‬ﻓﺎﻹﻣﺎﻡ ﻫﻨﺎ ﻭﺿﻊ ﻣﻌﺎﻳﲑ ﻣﻮﺿﻮﻋﻴﺔ ﻟﻜﻞ ﺷﻲﺀ‪ ،‬ﺎ ﻳﻘﺎﺱ ﲨﺎﻟﻪ ﻭﺣﺴﻨﻪ‪ .‬ﻓﻤﻌﻴﺎﺭ ﲨﺎﻝ‬ ‫ﺍﻟﻔﺮﺱ ﻏﲑ ﻣﻌﻴﺎﺭ ﲨﺎﻝ ﺍﳋﻂ‪ ،‬ﻭﻟﻜﻦ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ ﻓﻤﻌﺎﻳﲑ ﻛﻞ ﻣﻨﻬﻤﺎ ﻣﻮﺿﻮﻋﻴﺔ ﻣﻌﺮﻭﻓﺔ‪.‬‬

‫ﻭﺃﺑﻮﺣﻴﺎﻥ ﺍﻟﺘﻮﺣﻴﺪﻱ ﺑ‪‬ﻴﻦ ﺍﻟﻌﻨﺎﺻﺮ ﺍﻟﱵ ﺗﺘﺪﺧﻞ ﰲ ﺍﳊﻜﻢ ﻋﻠﻰ ﺍﻟـﺸﻲﺀ ﺑﺎﳉﻤـﺎﻝ ﺃﻭ‬ ‫ﺍﻟﻘﺒﺢ ﻓﻴﻘﻮﻝ‪" :‬ﻣﻨﺎﺷﻲﺀ ﺍﳊﺴﻦ ﻭﺍﻟﻘﺒﺢ ﻛﺜﲑﺓ‪ ،‬ﻣﻨﻬﺎ ﻃﺒﻴﻌﻲ ﻭﻣﻨﻬﺎ ﺑﺎﻟﻌﺎﺩﺓ‪ ،‬ﻭﻣﻨـﻬﺎ ﺑﺎﻟـﺸﺮﻉ‬ ‫ﻭﻣﻨﻬﺎ ﺑﺎﻟﻌﻘﻞ‪ ،‬ﻭﻣﻨﻬﺎ ﺑﺎﻟﺸﻬﻮﺓ…"‪ 551.‬ﻓﺄﺑﻮﺣﻴﺎﻥ ﺣ ‪‬ﺪﺩ ﻫﻨﺎ ﲬﺴﺔ ﻋﻨﺎﺻﺮ ﺗﺘﺪﺧﻞ ﰲ ﲢﺪﻳﺪ‬ ‫ﺍﻟﺸﻲﺀ ﺍﳉﻤﻴﻞ‪ :‬ﺍﻟﻌﻨﺼﺮ ﺍﻟﻄﺒﻴﻌﻲ‪ ،‬ﻭﺍﻟﻌﻨﺼﺮ ﺍﻻﺟﺘﻤﺎﻋﻲ )ﺍﻟﻌﺎﺩﺓ(‪ ،‬ﻭﺍﻟﻌﻨﺼﺮ ﺍﻟﺪﻳﲏ‪ ،‬ﻭﺍﻟﻌﻨـﺼﺮ‬ ‫ﻼ ﲝﻜﻢ ﺗﻜﻮﻳﻨﻪ ﺍﻟﻄﺒﻴﻌﻲ‪ ،‬ﻭﻗﺪ ﻳﻜـﻮﻥ‬ ‫ﺍﻟﻔﻜﺮﻱ‪ ،‬ﻭﺍﻟﻌﻨﺼﺮ ﺍﻟﺸﻬﻮﺍﱐ‪ ،‬ﻓﺎﻟﺸﻲﺀ ﻗﺪ ﻳﻜﻮﻥ ﲨﻴ ﹰ‬ ‫ﻼ ﻻﺳﺘﺤﺴﺎﻥ ﺍ‪‬ﺘﻤﻊ ﻟﻪ‪ .‬ﻭﻗﺪ ﻳﻜﻮﻥ ﲨﻴ ﹰ‬ ‫ﲨﻴ ﹰ‬ ‫ﻼ‬ ‫ﻼ ﻷﻥ ﺍﻟﻌﻘﻞ ﻳﺮﻯ ﻓﻴﻪ ﺍﳉﻤﺎﻝ‪ .‬ﻭﻗﺪ ﻳﻜﻮﻥ ﲨﻴ ﹰ‬ ‫ﻼ ﻷﻧـﻪ ﻳـﺴﺪ ﺍﻟﺮﻏﺒـﺔ ﺍﻟـﺸﻬﻮﺍﻧﻴﺔ ﰲ‬ ‫ﻷﻥ ﺍﻟﺪﻳﻦ ﺩﻋﺎ ﺇﻟﻴﻪ ﻭﺭﻏﺐ ﻓﻴﻪ‪ .‬ﻭﻗﺪ ﻳﻜﻮﻥ ﲨـﻴ ﹰ‬ ‫ﺍﻹﻧﺴﺎﻥ"‪ ،552‬ﻛﻞ ﻫﺬﻩ ﺍﻟﻌﻨﺎﺻﺮ ﺍﳋﻤﺴﺔ ﺳﻮﻯ ﺍﻷﻭﻝ‪ ،‬ﺗﺮﻯ ﺫﺍﺗﻴﺔ ﺍﳉﻤـﺎﻝ‪ ،‬ﻷﻥ ﺍ‪‬ﺘﻤـﻊ‬ ‫ﻭﺍﻟﺪﻳﻦ ﻭﺇﻥ ﻛﺎﻥ ﻋﺪﺩ ﺃﻓﺮﺍﺩﳘﺎ ﻛﺒﲑﺍﹰ‪ ،‬ﻓﺈ‪‬ﻤﺎ ﻻ ﳝﺜﻼﻥ ﲨﻴﻊ ﺍﻟﻨﺎﺱ‪ ،‬ﺑﻞ ﺃﻧﺎﺳﹰﺎ ﻣﻌﻴﻨﲔ‪.‬‬ ‫ﻭﺧﻼﺻﺔ ﺍﻟﻘﻮﻝ‪ ،‬ﺃﻥ ﺍﳉﻤﺎﻝ ﻟﻴﺲ ﺫﺍﺗﻴﹰﺎ ﻣﻄﻠﻘﹰﺎ‪ ،‬ﻭﻟﻴﺲ ﻣﻮﺿﻮﻋﻴﹰﺎ ﻣﻄﻠﻘﹰﺎ‪ ،‬ﻭﺇﳕـﺎ ﻓﻴـﻪ‬ ‫ﺟﻮﺍﻧﺐ ﲡ ‪‬ﺮﻩ ﺇﱃ ﺍﻟﺬﺍﺗﻴﺔ‪ ،‬ﻭﺃﺧﺮﻯ ﺗﻘ ‪‬ﺮﺑﻪ ﺇﱃ ﺍﳌﻮﺿﻮﻋﻴﺔ‪.‬‬

‫‪ -3‬ﺍﳉﻤﺎﻝ ﺑﲔ ﺍﻷﺧﻼﻕ) ﺍﻻﻟﺘﺰﺍﻡ( ﻭﺍﻟﻔﻦ‪:‬‬ ‫ﺍﻟﺪﻳﻦ ﺍﻹﺳﻼﻣﻲ ﺩﻳﻦ ﻣﺒﲏ ﻋﻠﻰ ﺃﺳﺎﺱ ﺃﺧﻼﻗﻲ ﺭﻓﻴﻊ "ﺇﳕﺎ ﺑﻌﺜﺖ ﻷﲤﻢ ﻣﻜﺎﺭﻡ ﺍﻷﺧـﻼﻕ"‪،‬‬ ‫ﻓﻜﻞ ﺗﺼﺮﻑ ﻣﻦ ﺍﻟﻔﺮﺩ ﺿﺪ ﻫﺬﺍ ﺍﳌﺒﺪﺃ ﻳﻌﺪ ﺧﺮﻗﺎ ﺻﺎﺭﺧﹰﺎ ﳌﺒﺎﺩﺉ ﺍﻹﺳﻼﻡ‪ .‬ﻭﻗﺪ ﻗﻄﻊ ﺍﻹﺳﻼﻡ ﻛـﻞ‬ ‫ﻋﺮﻯ ﺍﻟﻌﺒﺜﻴﺔ ﺑﺎﳌﺆﻣﻦ ﻣﻬﻤﺎ ﻛﺎﻥ ﺩﺍﻓﻌﻪ ﻭﺃﻳﹰﺎ ﻛﺎﻥ ﻫﺪﻓﻪ‪ ،‬ﻭﺫﻟﻚ ﻣﻨﺬ ﺃﻥ ﻭﺟﻪ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ‬ ‫ﺴ‪‬ﺒﺘ‪ ‬ﻢ ﹶﺃ‪‬ﻧﻤ‪‬ﺎ ‪‬ﺧﹶﻠ ﹾﻘﻨ‪‬ﺎ ﹸﻛ ‪‬ﻢ ‪‬ﻋﺒ‪‬ﺜﹰﺎ ‪‬ﻭﹶﺃ‪‬ﻧﻜﹸ ‪‬ﻢ ﹺﺇﹶﻟ‪‬ﻴﻨ‪‬ﺎ ﻟﹶﺎ ‪‬ﺗ ‪‬ﺮ ‪‬ﺟﻌ‪‬ﻮ ﹶﻥ {‪ ،553‬ﻭﻭﺭﺩﺕ ﻧـﺼﻮﺹ‬ ‫ﺤِ‬ ‫ﺍﻻﺳﺘﻨﻜﺎﺭﻱ‪ }:‬ﹶﺃﹶﻓ ‪‬‬ ‫ﺇﺳﻼﻣﻴﺔ ﺣﺎﺛﺔ ﺍﳌﺴﻠﻢ ﻋﻠﻰ ﻓﻌﻞ ﺍﳋﲑ ﻭﺍﳌﺴﺎﺭﻋﺔ ﺇﻟﻴﻪ ﰲ ﺃﻗﻮﺍﻟﻪ ﻭﺃﻓﻌﺎﻟﻪ ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ـﺎ‬ ‫‪ 550‬ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ‪.299/4 ،‬‬ ‫‪ 551‬ﺍﻹﻣﺘﺎﻉ ﻭﺍﳌﺆﺍﻧﺴﺔ‪ ،150/1 ،‬ﻧﻘﻼ ﻋﻦ ﺍﻷﺳﺲ ﺍﳉﻤﺎﻟﻴﺔ ﰲ ﺍﻟﻨﻘﺪ ﺍﻟﻌﺮﰊ‪ ،‬ﻋﺰ ﺍﻟﺪﻳﻦ ﺇﲰﺎﻋﻴـﻞ‪ ،‬ﺹ‪ ،140‬ﺩﺍﺭ‬ ‫ﺍﻟﻔﻜﺮ ﺍﻟﻌﺮﰊ‪ ،‬ﺩ‪.‬ﺕ‪.‬‬ ‫‪ 552‬ﻧﻔﺴﻪ ‪.141-140‬‬ ‫‪ 553‬ﺍﳌﺆﻣﻨﻮﻥ‪.115 :‬‬

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‫ﺨ‪‬ﻴ ‪‬ﺮ ﹶﻟ ‪‬ﻌﻠﱠﻜﹸ ‪‬ﻢ ‪‬ﺗ ﹾﻔ‪‬ﻠﺤ‪‬ﻮ ﹶﻥ{‪ } 554‬ﻭ‪‬ﻟﻜﹸ ﱟﻞ ﹺﻭ ‪‬ﺟﻬ‪‬ـ ﹲﺔ‬ ‫ﺠﺪ‪‬ﻭﺍ ﻭ‪‬ﺍ ‪‬ﻋ‪‬ﺒﺪ‪‬ﻭﺍ ‪‬ﺭ‪‬ﺑ ﹸﻜ ‪‬ﻢ ﻭ‪‬ﺍ ﹾﻓ ‪‬ﻌﻠﹸﻮﺍ ﺍﹾﻟ ‪‬‬ ‫ﺍﱠﻟﺬ‪‬ﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ﺍ ‪‬ﺭ ﹶﻛﻌ‪‬ﻮﺍ ﻭ‪‬ﺍ ‪‬ﺳ ‪‬‬ ‫‪556‬‬ ‫‪555‬‬ ‫ﺨ‪‬ﻴﺮ‪‬ﺍ ‪‬‬ ‫ﻫ‪ ‬ﻮ ‪‬ﻣ ‪‬ﻮﻟﱢﻴﻬ‪‬ﺎ ﻓﹶﺎ ‪‬ﺳ‪‬ﺘﹺﺒﻘﹸﻮﹾﺍ ﺍﹾﻟ ‪‬‬ ‫‪ ،‬ﻭﰲ ﺍﳊﺪﻳﺚ‪:‬‬ ‫ﺴﻦ‪{‬‬ ‫ﺕ‪ } ،{ .‬ﻭﻗﹸﻞ ﱢﻟ ‪‬ﻌﺒ‪‬ﺎﺩ‪‬ﻱ ‪‬ﻳﻘﹸﻮﻟﹸﻮﹾﺍ ﺍﱠﻟﺘ‪‬ﻲ ‪‬ﻫ ‪‬ﻲ ﹶﺃ ‪‬ﺣ ‪‬‬ ‫"‪..‬ﻭﻣﻦ ﻛﺎﻥ ﻳﺆﻣﻦ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ ﻵﺧﺮ ﻓﻠﻴﻘﻞ ﺧﲑﹰﺍ ﺃﻭ ﻟﻴﺼﻤﺖ"‪557.‬‬ ‫ﻭﺑﻌﺪ ﺫﻛﺮ ﺁﺭﺍﺀ ﺍﻟﻨﻘﺎﺩ ﺍﻟﺴﺎﺑﻘﲔ ﰲ ﺍﻟﺬﺍﺗﻴﺔ ﻭﺍﳌﻮﺿﻮﻋﻴﺔ ﳒﺪ ﻃﺎﺋﻔﺔ ﻣـﻦ ﺍﻟﻨﻘـﺎﺩ ﺍﳌﻮﺿـﻮﻋﲔ‬ ‫‪558‬‬ ‫ﺗﺴﺘﺤﺴﻦ ﺍﳌﻘﻴﺎﺱ ﺍﻟﺪﻳﲏ ﻭﺍﳋﻠﻘﻲ ‪ ،‬ﻭﺃﺑﺮﺯ ﻫﺬﻩ ﺍﻟﻄﺎﺋﻔﺔ ﺃﺑﻮ ﺑﻜﺮ ﺍﻷﻧﺒﺎﺭﻱ ﺍﻟﺬﻱ ﻳﺬﻛﺮ ﺍﻟـﺪﻛﺘﻮﺭ‬ ‫ﺑﺪﻭﻱ ﻃﺒﺎﻧﺔ ﺭﺳﺎﻟﺘﻪ ﺇﱃ ﺍﺑﻦ ﺍﳌﻌﺘﺰ‪ ،‬ﻭﻫﻲ ﻭﺛﻴﻘﺔ ﻧﻘﺪﻳﺔ ﲤﺜﻞ ﻭﺟﻬﺔ ﻧﻈﺮ ﺩﻋﺎﺓ ﺍﻻﻟﺘﺰﺍﻡ ﺍﳋﻠﻘﻲ ﻣﻦ ﺍﻟﻨﻘﺎﺩ‬ ‫ﺍﻟﻌﺮﺏ ﻣﻦ ﺃﻫﻞ ﺍﳊﻔﺎﻅ ﻋﻠﻰ ﺳﻼﻣﺔ ﺍﻟﻌﻘﻴﺪﺓ ﻭﻣﻜﺎﺭﻡ ﺍﻷﺧﻼﻕ‪ ،559‬ﻳﻘﻮﻝ ﻓﻴﻬﺎ ﺍﺑﻦ ﺍﻷﻧﺒﺎﺭﻱ ﻋـﻦ‬ ‫ﺷﻌﺮ ﺃﰊ ﻧﻮﺍﺱ ﺍﳌﺎﺟﻦ‪ ":‬ﻓﻜﺎﻥ ﺣﻖ ﺷﻌﺮ ﻫﺬﺍ ﺍﳋﻠﻴﻊ ﺃﻻ ﻳﺘﻠﻘﺎﻩ ﺍﻟﻨﺎﺱ ﺑﺄﻟـﺴﻨﺘﻬﻢ ﻭﻻ ﻳﺪﻭﻧﻮﻧـﻪ ﰲ‬ ‫ﻛﺘﺒﻬﻢ‪ ،‬ﻭﻻ ﳛﻤﻠﻪ ﻣﺘﻘﺪﻣﻬﻢ ﺇﱃ ﻣﺘﺄﺧﺮﻫﻢ ﻷﻥ ﺫﻭﻱ ﺍﻷﻗﺪﺍﺭ ﻭﺍﻷﺳﻨﺎﻥ ﳚﹼﻠﻮﻥ ﻋﻦ ﺭﻭﺍﻳﺘﻪ ﻭﺍﻷﺣﺪﺍﺙ‬ ‫ﻳﻐﺸﻮﻥ ﲝﻔﻈﻪ‪ ،‬ﻭﻻ ﻳﻨﺸﺪ ﰲ ﺍﳌﺴﺎﺟﺪ ﻭﻻ ﻳﺘﺠﻤﻞ ﺑﺬﻛﺮﻩ ﰲ ﺍﳌﺸﺎﻫﺪ‪ ،‬ﻓﺈﻥ ﺻﻨﻊ ﻓﻴﻪ ﻏﻨـﺎﺀ ﻛـﺎﻥ‬ ‫ﺃﻋﻈﻢ ﻟﺒﻠﻴﺘﻪ ﻷﻧﻪ ﺇﳕﺎ ﻳﻈﻬﺮ ﰲ ﻏﻠﺒﺔ ﺳﻠﻄﺎﻥ ﺍﳍﻮﻯ‪ ،‬ﻓﻴﻬﻴﺞ ﺍﻟﺪﻭﺍﻋﻲ ﺍﻟﺪﻧﻴﺌـﺔ‪ ،‬ﻭﻳﻘـﻮﻱ ﺍﳋـﻮﺍﻃﺮ‬ ‫ﺍﻟﺮﺩﻳﺌﺔ"‪"...‬ﻭﺍﳊﺴﻦ ﺑﻦ ﻫﺎﻧﺊ ﻭﻣﻦ ﺳﻠﻚ ﺳﺒﻴﻠﻪ ‪ -‬ﰲ ﺍﻟﺸﻌﺮ ﺍﻟﺬﻱ ﺫﻛﺮﻧﺎﻩ ‪ -‬ﺷﻄﺎﺭ ﻛﺸﻔﻮﺍ ﻟﻠﻨﺎﺱ‬ ‫ﺴﻨﻮﺍ ﺭﻛـﻮﺏ ﺍﻟﻘﺒـﺎﺋﺢ‪،‬‬ ‫ﻋﻮﺍﺭﻫﻢ‪ ،‬ﻭﻫﺘﻜﻮﺍ ﻋﻨﺪﻫﻢ ﺃﺳﺮﺍﺭﻫﻢ‪ ،‬ﻭﺃﺑﺪﻭﺍ ﳍﻢ ﻣﺴﺎﻭﻳﻬﻢ ﻭﳐﺎﺯﻳﻬﻢ‪ ،‬ﻭﺣ ‪‬‬ ‫ﻓﻌﻠﻰ ﻛﻞ ﻣﺘﺪﻳﻦ ﺃﻥ ﻳﺬﻡ ﺃﺧﺒﺎﺭﻫﻢ ﻭﺃﻓﻌﺎﳍﻢ‪ ،‬ﻭﻋﻠﻰ ﻛﻞ ﻣﺘﺼ‪‬ﻮﺭ ﺃﻥ ﻳﺴﺘﻘﺒﺢ ﻣﺎ ﺍﺳﺘﺤﺴﻨﻮﻩ ﻭﻳﺘﱰﻩ ﻋﻦ‬ ‫ﻓﻌﻠﻪ ﻭﺣﻜﺎﻳﺘﻪ"‪.560‬‬ ‫ﰒ ﻳﻮﺍﺯﻥ ﺍﻷﻧﺒﺎﺭﻱ ﺑﲔ ﻣﺎ ﻗﺎﻟﻪ ﺃﺑﻮ ﻧﻮﺍﺱ ﻭﺃﺑﻮ ﺍﻟﻌﺘﺎﻫﻴﺔ ﻣﺴﺘﺤـﺴﻨﹰﺎ ﻣـﺎ ﻗﺎﻟـﻪ ﺍﻷﺧـﲑ‪،‬‬ ‫ﻭﻳﺴﺘﺨﻠﺺ ﺍﻟﺪﻛﺘﻮﺭ ﻃﺒﺎﻧﺔ ﻣﻦ ﻫﺬﻩ ﺍﻟﻮﺛﻴﻘﺔ ﺑﻌﺾ ﺍﻷﻣﻮﺭ ﻣﻨﻬﺎ‪ :‬ﺃﻥ ﺍﻷﺩﺏ ﺍﻟﺬﻱ ﻳﻜﺸﻒ ﺍﻟﻌـﻮﺭﺍﺕ‬ ‫ﻭﻳﺼﻮﺭ ﺍﻟﺮﺫﺍﺋﻞ ﺟﺪﻳﺮ ﺑﺎﻻﻃﺮﺍﺡ ﻭﻋﺪﻡ ﺍﻟﺮﻭﺍﻳﺔ‪ ،‬ﻭﺇﻥ ﺍﻟﺴﺒﺐ ﰲ ﺫﻟﻚ ﻫﻮ ﺍﻹﺷﻔﺎﻕ ﻋﻠـﻰ ﺃﺧـﻼﻕ‬ ‫ﺍﻷﺣﺪﺍﺙ ﻣﻦ ﺍﻟﺘﺄﺛﺮ ﺑﻪ ﺣﲔ ﻗﺮﺍﺀﺗﻪ ﺃﻭ ﲰﺎﻋﻪ ‪ ..‬ﻭﺇﻥ ﺃﺻﺤﺎﺏ ﻫﺬﺍ ﺍﻷﺩﺏ ﺍﻟﻔﺎﺳﺪ ﳚـﺐ ﺃﻥ ﺗـﺬﻡ‬ ‫‪561‬‬ ‫ﺃﺧﺒﺎﺭﻫﻢ ﻭﺃﻓﻌﺎﳍﻢ ‪.‬‬ ‫‪ 554‬ﺍﳊﺞ‪.77 :‬‬ ‫‪ 555‬ﺍﻟﺒﻘﺮﺓ‪.148 :‬‬ ‫‪ 556‬ﺍﻹﺳﺮﺍﺀ‪.53 :‬‬ ‫‪ 557‬ﺭﻭﺍ ﺍﻟﺸﻴﺨﺎﻥ‪ ،‬ﺭﻳﺎﺽ ﺍﻟﺼﺎﳊﲔ‪ ،‬ﺹ‪.569‬‬ ‫‪ 558‬ﻭﻻ ﻋﺠﺐ ﺃﻥ ﻇﻬﺮﺕ ﰲ ﺃﻣﺮﻳﻜﺎ ﻣﺪﺭﺳﺔ ﻧﻘﺪﻳﺔ ﺗﻠﺘﺰﻡ ﺑﺎﳌﺜﻞ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﳋﻠﻘﻴﺔ‪ ،‬ﻭﺗﻌﺎﺭﺽ ﺍﻟﺘـﺸﻜﻴﻚ ﰲ ﺍﻟـﺪﻳﻦ‬ ‫ﻭﺍﻟﺼﺮﺍﺣﺔ ﰲ ﺍﻷﺩﺏ‪ ،‬ﻭﺗﺮﻯ ﺧﻄﻮﺭﺓ ﰲ ﺍﻵﺩﺍﺏ ﺍﻟﺘﻘﺪﻣﻴﺔ ﻋﻠىﺎ‪‬ﺘﻤﻊ‪ ،‬ﻭﻋﻠﻴﻪ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺘﺤﺮﺭ ﺍﻷﺩﺏ ﳑﺎ ﻳﻨﻘﺺ ‪-‬‬ ‫ﺑﻄﺮﻳﻖ ﻣﺒﺎﺷﺮ ﻭﻏﲑ ﻣﺒﺎﺷﺮ‪ -‬ﻣﻦ ﺍﻟﻘﻴﻢ ﺍﳋﻠﻘﻴﺔ ﻭﺍﳌﺜﻞ ﺍﻟﺪﻳﻨﻴﺔ ﺍﻟﻌﻠﻴﺎ‪ ،‬ﻳﻘﻮﻝ ﺍﻷﺳﺘﺎﺫ ﺑﲑﻱ ﰲ ﺗﻘﻮﳝﻪ ﻟﻸﺩﺏ ﺍﻷﻣﺮﻳﻜﻲ‬ ‫"ﺃﻥ ﺍﻷﺩﺏ ﺍﻷﻣﺮﻳﻜﻲ ﻗﺪ ﻻ ﻳﻜﻮﻥ ﺃﺩﺑﹰﺎ ﺟﺒﺎﺭﹰﺍ ﻭﻟﻜﻨﻪ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ ﺃﺩﺏ ﻧﻈﻴﻒ" ﺭﺍﺟﻊ ﻗﻀﺎﻳﺎ ﺍﻟﻨﻘـﺪ ﺍﻷﺩﰊ ﺹ‬ ‫‪. 121‬‬ ‫‪ 559‬ﻗﻀﺎﻳﺎ ﺍﻟﻨﻘﺪ ﺍﻷﺩﰊ ﺹ ‪. 118‬‬ ‫‪ 560‬ﲨﻊ ﺍﳉﻮﺍﻫﺮ ﺹ ‪. 41-40‬‬ ‫‪ 561‬ﻗﻀﺎﻳﺎ ﺍﻟﻨﻘﺪ ﺍﻷﺩﰊ ﺹ ‪. 119 ، 118‬‬

‫ﳎﺎﻫﺪ ﻣﺼﻄﻔﻰ ‪‬ﺠﺖ ‪299 -‬‬

‫ﻭﳝﺜﻞ ﻫﺬﺍ ﺍﻻﲡﺎﻩ ﻋﻤﺮﻭ ﺑﻦ ﻋﺒﻴﺪ )ﺕ ‪ 144‬ﻫـ( ﺍﻟﺬﻱ ﳚﻌﻞ ﺍﻟﺒﻼﻏﺔ ﻓﻴﻤﺎ ﻳﺒﻠـﻎ ﺍﳉﻨـﺔ‬ ‫ﻭﻳﺒﺼﺮ ﺑﺎﻟﺮﺷﺪ ﻭﺍﻟﻐﻲ‪ ،‬ﻭﰲ ﺣﺴﻦ ﺍﻟﻘﻮﻝ ﺑﻌﺪ ﺣﺴﻦ ﺍﻟﺼﻤﺖ ﻭﺣﺴﻦ ﺍﻻﺳﺘﻤﺎﻉ‪ ،‬ﻭﰲ ﻗﻠﺔ ﺍﻟﻜـﻼﻡ‬ ‫ﻭﺍﳊﺬﺭ ﻣﻦ ﺳﻘﻄﺎﺗﻪ ﻭﰲ ﲣﲑ ﺍﻟﻠﻔﻆ ﰲ ﺣﺴﻦ ﺍﻹﻓﻬﺎﻡ ﻭﻳﻘﻮﻝ‪" :‬ﺇﻧﻚ ﺇﻥ ﺃﻭﺗﻴﺖ ﺗﻘﺮﻳﺮ ﺣﺠـﺔ ﺍﷲ ﰲ‬ ‫ﻋﻘﻮﻝ ﺍﳌﻜﻠﻔﲔ‪ ،‬ﻭﲣﻔﻴﻒ ﺍﳌﺆﻭﻧﺔ ﻋﻠﻰ ﺍﳌﺴﺘﻤﻌﲔ‪ ،‬ﻭﺗﺰﻳﲔ ﺗﻠﻚ ﺍﳌﻌﺎﱐ ﰲ ﻗﻠﻮﺏ ﺍﳌﺮﻳﺪﻳﻦ ﺑﺎﻷﻟﻔـﺎﻅ‬ ‫ﺍﳌﺴﺘﺤﺴﻨﺔ ﰲ ﺍﻵﺫﺍﻥ ﺍﳌﻘﺒﻮﻟﺔ ﻋﻨﺪ ﺍﻷﺫﻫﺎﻥ ﺭﻏﺒﺔ ﰲ ﺳﺮﻋﺔ ﺍﺳﺘﺠﺎﺑﺘﻬﻢ ﻭﻧﻔﻲ ﺍﻟﺸﻮﺍﻏﻞ ﻋﻦ ﻗﻠـﻮ‪‬ﻢ‬ ‫ﺑﺎﳌﻮﻋﻈﺔ ﺍﳊﺴﻨﺔ ﻋﻠﻰ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻛﻨﺖ ﻗﺪ ﺃﻭﺗﻴﺖ ﻓﺼﻞ ﺍﳋﻄﺎﺏ‪ ،‬ﻭﺍﺳﺘﺤﻘﻘﺖ ﻋﻠﻰ ﺍﷲ ﺟﺰﻳﻞ‬ ‫ﺍﻟﺜﻮﺍﺏ "‪.562‬‬ ‫ﻭﳒﺪ ﻫﺬﺍ ﺍﳌﻘﻴﺎﺱ ﰲ ﺗﺼﻨﻴﻒ ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺍﻟﻨﻬﺸﻠﻲ ﻟﻠﺸﻌﺮ ﺣﲔ ﻳﻔﻀﻞ ﻣﺎ ﻛﺎﻥ ﻣﻨﻪ ﰲ ﺑﺎﺏ‬ ‫ﺍﻟﺰﻫﺪ ﻭﺍﳌﻮﺍﻋﻆ ﺍﳊﺴﻨﺔ ﻭﺍﳌﺜﻞ ﺍﻟﻌﺎﺋﺪ ﻋﻠﻰ ﻣﻦ ﲤﺜﻞ ﺑﻪ ﺑﺎﳋﲑ ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ ﻓﻬﻮ ﺧﲑ ﻛﻠـﻪ‪ ،‬ﺃﻣـﺎ‬ ‫ﺍﻷﻟﻮﺍﻥ ﺍﻷﺧﺮﻯ ﻓﺎﻟﻈﺮﻑ ﻭﺍﻟﺸﺮ ﻭﺍﻟﺘﻜﺴﺐ‪.563‬‬ ‫ﻭﳝﺜﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ ﻫﺬﺍ ﺍﳌﻘﻴﺎﺱ ﻭﺍﻟﻮﺟﻬﺔ ﰲ ﺍﺳﺘﺤﺴﺎﻥ ﺷﻌﺮ ﺍﳋﻠﻖ ﻭﺍﻟﺰﻫﺪ ﺣﱴ ﺃﻧﻪ ﺃﻓﱴ‬ ‫ﲜﻮﺍﺯ ﺍﻟﺰﻭﺍﺝ ﻋﻠﻰ ﺑﻴﺖ ﻣﻦ ﺍﻟﺸﻌﺮ‪ ،‬ﻭﻟﻜﻦ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺒﻴﺖ ﻣﺜﻞ ﻗﻮﻝ ﺃﰊ ﺍﻟﺪﺭﺩﺍﺀ‪:‬‬ ‫‪564‬‬ ‫ﷲ ﺇ ﹶﻻ ﻣ‪‬ﺎ ﺃﹶﺭﺍﹶﺩﺍ‬ ‫‪‬ﻭﻳ‪‬ﺄﺑ‪‬ﻰ ﺍ ُ‬ ‫ﻳ‪‬ﺮ‪‬ﻳ ‪‬ﺪ ﺍﳌﺮ ُﺀ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬ﻌﻄ‪‬ﻲ ﻣ‪‬ﻨﺎﻩ‬

‫ﻛﻞ ﻫﺬﻩ ﺍﻟﻨﺼﻮﺹ ﺍﻹﺳﻼﻣﻴﺔ ﲡﻌﻠﻨﺎ ﻻ ﻧﻮﺍﻓﻖ ﺑﻌﺾ ﺍﻟﻨﻘﺎﺩ ﺍﳌـﺴﻠﻤﲔ ﺍﻟﻘـﺪﻣﺎﺀ ﰲ‬ ‫ﻓﺼﻠﻬﻢ ﺑﲔ ﺍﻟﻌﻤﻞ ﺍﻟﻔﲏ ﻭﺍﳋﲑﻳﺔ ﻛﻤﺎ ﻧﺴﺐ ﻟﻸﺻﻤﻌﻲ ﺃﻥ ﺍﻟﺸﻌﺮ ﻻ ﳚﻮﺩ ﺇﻻ ﰲ ﺍﻟﺸﺮ ﺣﻴﺚ‬ ‫ﻳﻘﻮﻝ‪" :‬ﺍﻟﺸﻌﺮ ﻧﻜﺪ ﺑﺎﺑﻪ ﺍﻟﺸﺮ‪ ،‬ﻓﺈﺫﺍ ﺩﺧﻞ ﰲ ﺍﳋﲑ ﻻﻥ ﻭﺿﻌﻒ"‪ ،565‬ﻭﻳﻌﺪ ﺍﻷﺻﻤﻌﻲ ‪‬ـﺬﺍ‬ ‫ﺍﻟﻜﻼﻡ ﻣﻦ ﺃﻭﺍﺋﻞ ﻣﻦ ﻧﺎﺩﻭﺍ ﺑﺎﻟﺘﻔﺮﻳﻖ ﺑﲔ ﺍﻟﻘﻴﻢ ﺍﻟﻔﻨﻴﺔ ﻭﺍﳌﺜﻞ ﺍﻷﺧﻼﻗﻴﺔ‪.‬‬

‫ﻭﻣﻦ ﺍﻟﺬﻳﻦ ﻳﺮﻭﻥ ﺍﻟﻔﺼﻞ ﺑﲔ ﺍﻟﻔﻨﻴﺔ ﻭﺍﻷﺧﻼﻗﻴﺔ ﺍﺑﻦ ﺍﳌﻌﺘﺰ)‪296‬ﻫــ( ﻭﺍﻟـﺼﻮﱄ‬

‫)‪336‬ﻫـ(‪ ،‬ﻭﻗﺪﺍﻣﺔ ﺑﻦ ﺟﻌﻔﺮ)‪337‬ﻫـ( ﺍﻟﺬﻱ ﺃﻧﻜﺮ ﻋﻠﻰ ﻣﻦ ﻳﻌﻴﺐ ﻋﻠﻰ ﺍﻣﺮﺉ ﺍﻟﻘـﻴﺲ‬ ‫ﻼ‪" :‬ﻭﻟﻴﺲ ﻓﺤﺎﺷﺔ ﺍﳌﻌﲎ ﰲ ﻧﻔﺴﻪ ﳑﺎ ﻳﺰﻳﻞ ﺟﻮﺩﺓ ﺍﻟﺸﻌﺮ ﻓﻴﻪ‪ ،‬ﻛﻤﺎ ﻻ ﻳﻌﻴﺐ ﺟﻮﺩﺓ‬ ‫ﻓﺤﺸﻪ ﻗﺎﺋ ﹰ‬ ‫ﺍﻟﻨﺠﺎﺭﺓ ﰲ ﺍﳋﺸﺐ ﻣﺜﻼ ﺭﺩﺍﺀﺗﻪ ﰲ ﺫﺍﺗﻪ"‪ ، 566‬ﻭﺍﳊﻘﻴﻘﺔ ﺃﻥ ﺟﻮﺩﺓ ﺍﻟﻨﺠﺎﺭﺓ ﺗﻈﻬﺮ ﰲ ﺍﳋﺸﺐ‬ ‫ﺍﳉﻴﺪ ﺃﻛﺜﺮ ﻣﻦ ﺍﳋﺸﺐ ﺍﻟﺮﺩﺉ‪ ،‬ﻭﻛﻤﺎ ﺃﻥ ﺍﳋﺸﺐ ﻣﺎﺩﺓ ﺍﻟﻨﺠﺎﺭ‪ ،‬ﻓﺎﳌﻌﺎﱐ ﻣﺎﺩﺓ ﺍﻟﻔﻨﺎﻥ‪ ،‬ﻓﺎﳉﻮﺩﺓ‬ ‫ﰲ ﻛﻞ ﻣﻄﻠﻮﺑﺔ ﻟﻴﺠﻮﺩ ﺍﻟﻔﻦ‪.‬‬ ‫‪ 562‬ﺍﻟﺒﻴﺎﻥ ﺍﻟﺘﺒﻴﲔ ‪. 114/1‬‬ ‫‪ 563‬ﺭﺍﺟﻊ ﺍﻟﻌﻤﺪﺓ ‪. 76/1‬‬ ‫‪ 564‬ﻣﻨﺎﻗﺐ ﺍﻟﺸﺎﻓﻌﻲ ‪. 100/2‬‬ ‫‪ 565‬ﺍﻟﺸﻌﺮ ﻭﺍﻟﺸﻌﺮﺍﺀ‪ ،‬ﺍﺑﻦ ﻗﺘﻴﺒﺔ ‪.311/1‬‬ ‫‪ 566‬ﻧﻘﺪ ﺍﻟﺸﻌﺮ‪ ،‬ﻗﺪﺍﻣﺔ ﺑﻦ ﺟﻌﻔﺮ‪ ،‬ﳏﻤﺪ ﻋﺒﺪﺍﳌﻨﻌﻢ ﺧﻔﺎﺟﻲ‪ ،‬ﺹ‪ ،66‬ﺩ‪.‬ﺕ‪.‬‬

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‫‪ISoIT‬‬

‫ﻭﺩﻋﺎ ﺍﻟﻘﺎﺿﻲ ﺍﳉﺮﺟﺎﱐ ﻛﺬﻟﻚ ﺇﱃ ﲡﺮﻳﺪ ﺍﻟﻌﻤﻞ ﺍﻟﻔﲏ ﻣﻦ ﺃﻱ ﻗﻴﻤﺔ ﺧﻠﻘﻴﺔ ﺃﻭ ﺩﻳﻨﻴﺔ؛ ﻭﱂ ﻳﺘﺮﺩﺩ‬ ‫ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻋﺎﺏ ﻋﻠﻰ ﺍﳌﺘﻨﱯ ﰲ ﺑﻌﺾ ﺃﺑﻴﺎﺗﻪ ﻓﻘﺎﻝ‪" :‬ﻭﺍﻟﻌﺠﺐ ﳑﻦ ﻳﻨﺘﻘﺺ ﺃﺑﺎ ﺍﻟﻄﻴﺐ ﻭﻳﻐـﺾ‬ ‫ﻣﻦ ﺷﻌﺮﻩ‪ ،‬ﻷﻧﻪ ﻭﺟﺪﻩ ﻳﺪﻝ ﻋﻠﻰ ﺿﻌﻒ ﺍﻟﻌﻘﻴﺪﺓ ﻭﻓﺴﺎﺩ ﺍﳌﺬﻫﺐ ﰲ ﺍﻟﺪﻳﺎﻧﺔ ﻛﻘﻮﻟﻪ‪:‬‬ ‫ﻳﺘﺮﺷﻔﻦ ﻣﻦ ﻓﻤﻲ ﺭﺷﻔﺎﺕ‬ ‫ﻫﻦ ﻓﻴﻪ ﺃﺣﻠﻰ ﻣﻦ ﺍﻟﺘﻮﺣﻴﺪ‬ ‫ﻭﺍﻟﻘﺎﺿﻲ ﺍﳉﺮﺟﺎﰐ ﻻ ﻳﺮﻯ ﺣﺮﺟﺎ ﻫﻨﺎ ﰲ ﺍﻟﺘﻼﻋﺐ ﺑﺎﳌﺼﻄﻠﺤﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﻋﺪﻡ ﺍﺣﺘﺮﺍﻣﻬﺎ‪،‬‬ ‫ﺣﱴ ﺍﻟﺘﻮﺣﻴﺪ ﺍﻟﺬﻱ ﻋﻠﻴﻪ ﺗﻨﺒﲏ ﺍﻟﺪﻳﺎﻧﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﻟﻴﺲ ﻟﻪ ﻣﺴﻮﻍ ﰲ ﺫﻟﻚ ﺳﻮﻯ ﺃﻥ ﺃﺑﺎ ﺍﻟﻄﻴﺐ ﺃﺟﺎﺩ‬ ‫ﰲ ﺍﻟﺼﻴﺎﻏﺔ ﺍﻟﻠﻔﻈﻴﺔ ﻭﺃﻣﺘﻊ‪ ،‬ﻭﻣﺎ ﺃﻋﺠﺐ ﻫﺬﺍ ﺍﳌﻌﻴﺎﺭ ﺍﻟﻔﲏ !‬ ‫ﰒ ﻳﻌﻠﻦ ﺍﳉﺮﺟﺎﱐ ﺣﻜﻤﻪ ﺍﻟﺼﺮﻳﺢ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻗﺎﺋﻼ‪ :‬ﻓﻠﻮ ﻛﺎﻧﺖ ﺍﻟﺪﻳﺎﻧﺔ ﻋﺎﺭﹰﺍ ﻋﻠﻰ ﺍﻟـﺸﻌﺮ‪،‬‬ ‫ﻭﻛﺎﻥ ﺳﻮﺀ ﺍﻻﻋﺘﻘﺎﺩ ﺳﺒﺒﹰﺎ ﻟﺘﺄﺧﺮ ﺍﻟﺸﺎﻋﺮ ﻟﻮﺟﺐ ﺃﻥ ﳝﺤﻰ ﺍﺳﻢ ﺃﰊ ﻧﻮﺍﺱ ﻣﻦ ﺍﻟﺪﻭﺍﻭﻳﻦ‪ ،‬ﻭﳛـﺬﻑ‬ ‫ﺫﻛﺮﻩ ﺇﺫﺍ ﻋ ‪‬ﺪﺕ ﺍﻟﻄﺒﻘﺎﺕ‪ ،‬ﻭﻟﻜﺎﻥ ﺃﻭﱃ ﳍﻢ ﺑﺬﻟﻚ ﺃﻫﻞ ﺍﳉﺎﻫﻠﻴﺔ ﻭﻣﻦ ﺗﺸﻬﺪ ﻋﻠﻴﻪ ﺍﻷﻣﺔ ﺑﺎﻟﻜﻔﺮ …‬ ‫ﻭﻟﻜﻦ ﺍﻟﺪﻳﻦ ﻭﺍﻟﺸﻌﺮ ﻣﺘﺒﺎﻳﻨﺎﻥ‪ ،‬ﻭﺍﻟﺪﻳﻦ ﲟﻌﺰﻝ ﻋﻦ ﺍﻟﺸﻌﺮ"‪567.‬‬

‫ﻭﻗﺪ ﺯﻋﻢ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﻘﺎﺩ ﺃﻥ ﺍﻟﻔﻦ ﻋﻤﻠﻴﺔ ﺧﻴﺎﻟﻴﺔ ﻭﻋﺎﻃﻔﻴﺔ ﲝﺘﺔ ﺗﻘﺘﺮﺏ ﺇﱃ ﺍﳉﻮﺩﺓ ﻭﺍﻟﻜﻤﺎﻝ‬ ‫ﻼ‪،‬‬ ‫ﻛﻠﻤﺎ ﺃﻭﻏﻞ ﰲ ﺍﳌﺒﺎﻟﻐﺔ ﻭﺍﳋﻴﺎﻝ‪ ،‬ﻭﻳﻘﻞ ﺷﺄ‪‬ﺎ ﻛﻠﻤﺎ ﻛﺎﻥ ﺣﻆ ﺍﳌﺒﺎﻟﻐﺔ ﻭﺍﻟﺘﻬﻮﻳﻞ ﻓﻴـﻪ ﻗﻠـﻴ ﹰ‬ ‫ﻭﻳﻨﺴﺐ ﻟﻘﺪﺍﻣﺔ ﺑﻦ ﺟﻌﻔﺮ ﻗﻮﻟﻪ‪ " :‬ﻭﻻ ﻳﺴﺘﺤﺴﻦ ﺍﻟﺴﺮﻑ ﻭﺍﻟﻜﺬﺏ ﻭﺍﻹﺣﺎﻟﺔ ﰲ ﺷـﻲﺀ ﻣـﻦ‬ ‫ﻓﻨﻮﻥ ﺍﻟﻘﻮﻝ ﺇﻻ ﰲ ﺍﻟﺸﻌﺮ‪ ،‬ﻭﻗﺪ ﺫﻛﺮ ﺃﺭﺳﻄﺎﻃﺎﻟﻴﺲ ﺍﻟﺸﻌﺮ ﻓﻮﺻﻔﻪ ﺑﺄﻥ ﺍﻟﻜﺬﺏ ﻓﻴﻪ ﺃﻛﺜﺮ ﻣـﻦ‬ ‫ﺍﻟﺼﺪﻕ‪ ،‬ﻭﺫﻛﺮ ﺃﻥ ﺫﻟﻚ ﺟﺎﺋﺰ ﰲ ﺍﻟﺼﻨﺎﻋﺔ ﺍﻟﺸﻌﺮﻳﺔ"‪ ،568‬ﻭﻳﺬﻫﺐ ﻗﺪﺍﻣﺔ ﰲ "ﻧﻘﺪ ﺍﻟـﺸﻌﺮ"‬ ‫ﺍﳌﺬﻫﺐ ﻧﻔﺴﻪ ﺣﻴﺚ ﻗﺎﻝ‪" :‬ﺇﻥ ﺍﻟﻐﻠﻮ ﻋﻨﺪﻱ ﺃﺟﻮﺩ ﺍﳌﺬﻫﺒﲔ )ﺍﻟﻐﻠﻮ ﻭﺍﻟﻘﺼﺪ(‪ .‬ﻭﻫﻮ ﻣﺎﺫﻫﺐ ﺇﻟﻴﻪ‬ ‫ﺃﻫﻞ ﺍﻟﻔﻬﻢ ﺑﺎﻟﺸﻌﺮ ﻭﺍﻟﺸﻌﺮﺍﺀ ﻗﺪﳝﹰﺎ‪ ،‬ﻭﻗﺪ ﺑﻠﻐﲏ ﻋﻦ ﺑﻌﻀﻬﻢ ﺃﻧـﻪ ﻗـﺎﻝ‪" :‬ﺃﻋـﺬﺏ ﺍﻟـﺸﻌﺮ‬ ‫ﺃﻛﺬﺑﻪ"‪569.‬‬

‫ﻭﻫﺬﻩ ﺍﳌﻘﻮﻟﺔ ﲣﺎﻟﻒ ﻧﻈﺮﺓ ﺍﻹﺳﻼﻡ ﳐﺎﻟﻔﺔ ﺻﺮﳛﺔ‪ ،‬ﻓﺎﻹﺳﻼﻡ ﱂ ﳚﺰ ﺍﻟﻜـﺬﺏ ﰲ ﺣـﺎﻝ ﻣـﻦ‬ ‫ﺍﻷﺣﻮﺍﻝ ﺑﺎﺳﻢ ﺍﻟﻔﻦ ﻭﺍﳉﻤﺎﻝ‪ ،‬ﻭﻗﺪ ﻭﺭﺩ ﻋﻦ ﺍﻟﻨﱯ ‪ ρ‬ﻓﻴﻤﺎ ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺴﻌﻮﺩ‪" :‬ﺇﻥ ﺍﻟﺼﺪﻕ ﻳﻬﺪﻱ ﺇﱃ‬ ‫ﺍﻟﱪ ﻭﺇﻥ ﺍﻟﱪ ﻳﻬﺪﻱ ﺇﱃ ﺍﳉﻨﺔ‪ ،‬ﻭﺇﻥ ﺍﻟﺮﺟﻞ ﻟﻴﺼﺪﻕ ﺣﱴ ﻳﻜﺘﺐ ﻋﻨﺪ ﺍﷲ ﺻﺪﻳﻘﹰﺎ‪ ،‬ﻭﺇﻥ ﺍﻟﻜﺬﺏ ﻳﻬﺪﻱ‬ ‫ﺇﱃ ﺍﻟﻔﺠﻮﺭ‪ ،‬ﻭﺇﻥ ﺍﻟﻔﺠﻮﺭ ﻳﻬﺪﻱ ﺇﱃ ﺍﻟﻨﺎﺭ‪ ،‬ﻭﺇﻥ ﺍﻟﺮﺟﻞ ﻟﻴﻜﺬﺏ ﺣﱴ ﻳﻜﺘﺐ ﻋﻨﺪ ﺍﷲ ﻛﺬﺍﺑﺎ"‪.570‬‬ ‫ﻭﻣﻦ ﺍﻟﺬﻳﻦ ﺃﺣﺴﻨﻮﺍ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻫﺬﻩ ﺍﳌﻘﻮﻟﺔ ﺍﻟﻌﻼﻣﺔ ﻋﺒﺪﺍﻟﺮﲪﻦ ﺣﺒﻨﻜﺔ ﺍﳌﻴﺪﺍﱐ‪ ،‬ﺣﻴـﺚ ﻗـﺎﻝ‬ ‫ﻋﻨﻬﺎ ﺇ‪‬ﺎ‪" :‬ﺩﻋﻮﻯ ﻻ ﺃﺳﺎﺱ ﳍﺎ ﻣﻦ ﺍﻟﺼﺤﺔ ﻟﺪﻯ ﺍﻟﺘﺤﻠﻴﻞ ﻭﺍﻟﺒﺤﺚ ﻋﻦ ﺍﻟﻌﻨﺎﺻﺮ ﺍﳉﻤﺎﻟﻴﺔ ﰲ ﺍﻷﺩﺏ‪،‬‬ ‫‪ 567‬ﺍﻟﻮﺳﺎﻃﺔ ‪ ,‬ﺍﻟﻘﺎﺿﻲ ﺍﳉﺮﺟﺎﱐ‪ :‬ﺝ ‪ ،64-63‬ﲢﻘﻴﻖ ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺍﻟﺒﺠﺎﻭﻱ‪ ،‬ﺩﺍﺭ ﺍﻟﻘﻠﻢ‪ ،‬ﺑﲑﻭﺕ ‪1966‬ﻡ‪.‬‬ ‫‪ 568‬ﻧﻘﺪ ﺍﻟﻨﺜﺮ‪ ،‬ﲢﻘﻴﻖ ﻃﻪ ﺣﺴﲔ ﻭﻋﺒﺪﺍﳊﻤﻴﺪ ﺍﻟﻌﺒﺎﺩﻱ‪ ،‬ﺹ‪45‬ـ‪ ،46‬ﳉﻨﺔ ﺍﻟﺘـﺄﻟﻴﻒ ﻭﺍﻟﺘﺮﲨـﺔ‪ ،‬ﺍﻟﻘـﺎﻫﺮﺓ‪ ،‬ﻁ‪،2‬‬ ‫‪1937‬ﻡ‪ .‬ﻭﻛﺘﺎﺏ ﻧﻘﺪ ﺍﻟﻨﺜﺮ ﻟﻴﺲ ﻟﻘﺪﺍﻣﺔ ﺑﻦ ﺟﻌﻔﺮ‪ ،‬ﻭﻗﺪ ﻧﺴﺒﻪ ﺇﻟﻴﻪ ﺧﻄﹰﺎ ﻃﻪ ﺣـﺴﲔ ﻭﻋﺒﺪﺍﳊﻤﻴـﺪ ﺍﻟﻌﺒـﺎﺩﻱ‪،‬‬ ‫ﻭﺻﺎﺣﺐ ﺍﻟﻜﺘﺎﺏ ﻫﻮ ﺇﺳﺤﺎﻕ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻭﻫﺐ‪ ،‬ﻭﻋﻨﻮﺍﻧﻪ "ﺍﻟﱪﻫﺎﻥ ﰲ ﻭﺟﻮﻩ ﺍﻟﺒﻴﺎﻥ"‪.‬‬ ‫‪ 569‬ﻧﻘﺪ ﺍﻟﺸﻌﺮ‪ ،‬ﺹ‪.94‬‬ ‫‪ 570‬ﺭﻭﺍﻩ ﺍﻟﺸﻴﺨﺎﻥ‪ ،‬ﺭﻳﺎﺽ ﺍﻟﺼﺎﳊﲔ‪ ،‬ﺍﻹﻣﺎﻡ ﺍﻟﻨﻮﻭﻱ‪ ،‬ﺹ‪ ،25‬ﻣﺆﺳﺴﺔ ﺍﻟﻜﺘﺐ ﺍﻟﺒﺜﻘﺎﻓﻴﺔ‪ ،‬ﻁ‪1992 ،5‬ﻡ‪.‬‬

‫ﳎﺎﻫﺪ ﻣﺼﻄﻔﻰ ‪‬ﺠﺖ ‪301 -‬‬

‫ﻼ ﻛﺎﻥ ﺃﲨﻞ ﻣﻦ ﺍﻟﺒﺎﻃﻞ ﻻ ﳏﺎﻟـﺔ ﻣﻬﻤـﺎ ﻟـﺒﺲ ﻣـﻦ ﺃﺛـﻮﺍﺏ‬ ‫ﺇﻥ ﺍﳊﻖ ﺇﺫﺍ ﻟﺒﺲ ﺛﻮﺑﹰﺎ ﺃﺩﺑﻴﹰﺎ ﲨﻴ ﹰ‬ ‫ﻣﺰﺧﺮﻓﺔ"‪571.‬‬ ‫ﺍﶈﻮﺭ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻘﺮﺁﻥ ﺑﲔ ﲨﺎﻝ ﺍﻟﻠﻔﻆ ﻭﺟﻼﻝ ﺍﳌﻌﲎ‬ ‫‪ -1‬ﲨﺎﻝ ﺍﻷﺳﻠﻮﺏ ﺍﻟﻘﺮﺁﱐ ﻭﺍﻟﻔﻮﺍﺻﻞ‬

‫ﺇﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﻌﺠﺰﺓ ﻗﻮﻟﻴﺔ ﺳﺠﺪ ﺍﳌﺸﺮﻛﻮﻥ ﻟﺮﻭﻋﺘﻬﺎ ﻭﲨﺎﳍﺎ‪ ،572‬ﻭﻟﻘﺪ ﻭﺻﻔﻪ ﺍﻟﻮﻟﻴﺪ‬ ‫ﺑﻦ ﺍﳌﻐﲑﺓ ﺣﲔ ﲰﻊ ﺁﻳﺎﺕ ﻣﻨﻪ ﺑﻘﻮﻟﻪ‪" :‬ﻭﺍﷲ ﻟﻘﺪ ﲰﻌﺖ ﻣﻨﻪ )ﺍﻟﺮﺳﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ( ﻛﻼﻣﹰﺎ ﻣﺎ‬ ‫ﻫﻮ ﻣﻦ ﻛﻼﻡ ﺍﻹﻧﺲ ﻭﻻ ﻣﻦ ﻛﻼﻡ ﺍﳉﻦ‪ ،‬ﻭﺇﻥ ﻟﻪ ﳊﻼﻭﺓ‪ ،‬ﻭﺇﻥ ﻋﻠﻴﻪ ﻟﻄﻼﻭﺓ‪ ،‬ﻭﺇﻥ ﺃﻋﻼﻩ ﳌﺜﻤﺮ‪،‬‬ ‫ﻭﺇﻥ ﺃﺳﻠﻔﻪ ﳌﻐﺪﻕ‪ ،‬ﻭﺇﻧﻪ ﻳﻌﻠﻮ ﻭﻻ ﻳﻌﻠﻰ ﻋﻠﻴﻪ"‪573.‬‬

‫ﻭﻟﻴﺲ ﺍﻟﻘﺮﺁﻥ ﺑﻜﻼﻡ ﺍﳉﻦ ﺃﻭ ﺍﻹﻧﺲ ﺑﻞ ﲢﺪﺍﳘﺎ ﺑﺄﻥ ﻳﺄﺗﻮﺍ ﲟﺜﻠﻪ‪ ،‬ﰒ ﺑﻌﺸﺮ ﺳﻮﺭ ﻣﻨﻪ‪ ،‬ﰒ ﺑـﺴﻮﺭﺓ‬ ‫ﻼ ﺣﻮﻝ ﺳﺮ ﺍﻹﻋﺠﺎﺯ ﰲ ﺍﻟﻘـﺮﺁﻥ‬ ‫ﻭﺍﺣﺪﺓ ﻣﻨﻪ‪ ،‬ﺃﻭ ﻣﻦ ﻣﺜﻠﻪ ﻓﻠﻢ ﻳﺴﺘﻄﻴﻌﻮﺍ ؟!! ﻭﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﻃﻮﻳ ﹰ‬ ‫ﺍﻟﻜﺮﱘ‪ ،‬ﻓﺄﺭﺟﻌﻪ ﺍﻟﺒﻌﺾ ﺇﱃ ﻣﺎ ﳛﻮﻳﻪ ﻣﻦ ﻣﺒﺎﺩﺉ ﻭﺃﺣﻜﺎﻡ ﻭﺗﺸﺮﻳﻊ‪ ،‬ﻭﺫﻫﺐ ﺁﺧﺮﻭﻥ ﺇﱃ ﺃﻥ ﺫﻟﻚ ﰲ‬ ‫ﺇﺧﺒﺎﺭﻩ ﻋﻦ ﺍﻟﻐﻴﺐ‪ ،‬ﻭﻳﺮﻯ ﻓﺮﻳﻖ ﺛﺎﻟﺚ ﺇﱃ ﺃﻧﻪ ﰲ ﺍﻹﻋﺠﺎﺯ ﺍﻟﻌﻠﻤﻲ ﺇﱁ ‪ ،574‬ﻭﻟﻜﻦ ﺍﻷﺳﺘﺎﺫ ﺍﻟﺸﻬﻴﺪ‬ ‫ﺳﻴﺪ ﻗﻄﺐ ﻳﺮﻓﺾ ﻛﻞ ﺫﻟﻚ‪ ،‬ﻭﻳﺮﻯ ﺃﻥ ﺳﺮ ﺇﻋﺠﺎﺯ ﺍﻟﻘﺮﺁﻥ ﰲ ﻏﲑ ﻣﺎ ﺫﻛﺮ ﻣﻦ ﺍﻟﺘﺸﺮﻳﻊ ﻭﺍﻟﻐﻴﺒﻴـﺎﺕ‬ ‫ﻭﺍﻟﻌﻠﻮﻡ ﺍﻟﻜﻮﻧﻴﺔ‪ " ،‬ﺃﻧﻪ ﻛﺎﻣﻦ ﰲ ﺻﻤﻴﻢ ﺍﻟﻨﺴﻖ ﺍﻟﻘﺮﺁﱐ ﺫﺍﺗﻪ‪ ،‬ﻻ ﰲ ﺍﳌﻮﺿﻮﻉ ﺍﻟﺬﻱ ﻳﺘﺤـﺪﺙ ﻋﻨـﻪ‬ ‫ﻭﺣﺪﻩ"‪575.‬‬ ‫ﻭﻫﻜﺬﺍ ﻓﺴ ‪‬ﺮ ﺍﻹﻋﺠﺎﺯ ﻭﺍﳉﻤﺎﻝ ﰲ ﺍﻟﻘﺮﺁﻥ ﰲ ﻧﺴﻘﻪ )ﺃﺳﻠﻮﺑﻪ( ﻭﻣﻮﺿﻮﻋﺎﺗﻪ‪ ،‬ﻭﰲ ﻟﻔﻈﻪ ﻭﻣﻌﻨـﺎﻩ‪،‬‬ ‫ﻭﰲ ﺷﻜﻠﻪ ﻭﻣﻀﻤﻮﻧﻪ‪ .‬ﻭﻫﻨﺎﻙ ﺟﻮﺍﻧﺐ ﻛﺜﲑﺓ ﺗﻜﺸﻒ ﲨﺎﻝ ﻟﻔﻆ ﺍﻟﻘﺮﺁﻥ ﺫﻛﺮﻫـﺎ ﺍﻟﻌﻠﻤـﺎﺀ ﻗـﺪﳝﹰﺎ‬ ‫ﻭﺣﺪﻳﺜﹰﺎ‪ ،‬ﻭﻣﻨﻬﺎ‪ :‬ﻓﻮﺍﺻﻞ ﺍﻟﻘﺮﺁﻥ ﻭﻫﻲ ﲨﻊ ﻓﺎﺻﻠﺔ‪ ،‬ﻭﺍﳌﻘﺼﻮﺩ ‪‬ﺎ ‪‬ﺎﻳﺔ ﺁﻱ ﺍﻟﻘـﺮﺁﻥ‪ ،576‬ﻭﻳـﺬﻛﺮ‬ ‫ﺍﻹﻣﺎﻡ ﺍﻟﺰﺭﻛﺸﻲ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻔﻮﺍﺻﻞ ﰲ ﺍﻟﻘﺮﺁﻥ ﻣﺎ ﻳﺄﰐ‪:‬‬ ‫ﺃ ـ ﺍﳌﺘﻮﺍﺯﻱ‪ :‬ﻭﻫﻮ ﺃﺷﺮﻓﻬﺎ ﻭﺃﻋﻼﻫﺎ‪ ،‬ﻳﻜﻮﻥ ﻋﻨﺪﻣﺎ ﺗﺘﻔﻖ ﺍﻟﻜﻠﻤﺘﺎﻥ ﰲ ﻋﺪﺩ ﺍﳊﺮﻭﻑ ﻭﺍﻟـﻮﺯﻥ‬ ‫ﻲ ‪‬ﻣ ‪‬ﺒﺜﹸﻮﺛﹶـ ﹲﺔ{‬ ‫ﺼﻔﹸﻮﹶﻓ ﹲﺔ * ‪‬ﻭ ‪‬ﺯﺭ‪‬ﺍﹺﺑ ‪‬‬ ‫ﺏ ‪‬ﻣ ‪‬ﻮﺿ‪‬ﻮ ‪‬ﻋ ﹲﺔ * ‪‬ﻭ‪‬ﻧﻤ‪‬ﺎ ﹺﺭﻕ‪ ‬ﻣ ‪‬‬ ‫ﻣﺜﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ } :‬ﻓ‪‬ﻴﻬ‪‬ﺎ ‪‬ﺳ ‪‬ﺮ ‪‬ﺭ ‪‬ﻣ ‪‬ﺮﻓﹸﻮ ‪‬ﻋ ﹲﺔ * ‪‬ﻭﹶﺃ ﹾﻛﻮ‪‬ﺍ ‪‬‬ ‫‪ ،577‬ﻓﻜﻠﻬﺎ ﺑﺼﻴﻐﺔ )ﻣﻔﻌﻮﻟﺔ(‪.‬‬ ‫ﺸﻮ‪‬ﻯ{‬ ‫ﺏ ـ ﺍﳌﺘﻮﺍﺯﻥ‪ :‬ﻭﻫﻮ ﺃﻥ ﻳﺮﺍﻋﻰ ﰲ ﺍﻟﻜﻼﻡ ﺍﻟﻮﺯﻥ ﻓﻘﻂ ﻣﺜﻞ } ﹶﻛﻠﱠﺎ ﹺﺇ‪‬ﻧﻬ‪‬ﺎ ﹶﻟﻈﹶﻰ* ‪‬ﻧﺰ‪‬ﺍ ‪‬ﻋ ﹰﺔ ﻟﱢﻠـ ‪‬‬ ‫‪.578‬‬

‫‪ 571‬ﻣﺒﺎﺩﺉ ﰲ ﺍﻷﺩﺏ ﻭﺍﻟﺪﻋﻮﺓ‪ ،‬ﺹ‪. 97‬‬ ‫‪ 572‬ﺍﻷﺩﺏ ﺍﻹﺳﻼﻣﻲ ﺿﺮﻭﺭﺓ‪ ،‬ﺃﲪﺪ ﳏﻤﺪ ﻋﻠﻲ‪ ،‬ﺹ‪ ،24‬ﺩﺍﺭ ﺍﻟﺼﺤﻮﺓ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪1991 ،‬ﻡ‪.‬‬ ‫‪ 573‬ﺗﻔﺴﲑ ﺍﻟﻘﺮﻃﱯ ‪ ،74/19‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ‪ ،‬ﻣﺼﺮ ‪1967‬ﻡ‪.‬‬ ‫‪ 574‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﺘﺼﻮﻳﺮ ﺍﻟﻔﲏ ﰲ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺳﻴﺪ ﻗﻄﺐ‪ ،‬ﺹ‪18‬ـ‪ ،19‬ﺩﺍﺭ ﺍﻟﺸﺮﻕ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻁ‪1983 ،8‬ﻡ‪.‬‬ ‫‪ 575‬ﻧﻔﺴﻪ‪ ،‬ﺹ‪.19‬‬ ‫‪ 576‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﱪﻫﺎﻥ ﰲ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻟﻠﺰﺭﻛﺸﻲ‪ ،59/1 ،‬ﻭﻣﺎ ﺑﻌﺪﻩ‪ ،‬ﻁ‪ ،4‬ﻋﻴﺴﻰ ﺍﻟﺒﺎﰊ ﺍﳊﻠﱯ ﻭﺷﺮﻛﺎﻩ‪.‬‬ ‫‪ 577‬ﺍﻟﻐﺎﺷﻴﺔ‪11 :‬ـ‪.14‬‬ ‫‪ 578‬ﺍﳌﻌﺎﺭﺝ‪15 :‬ـ‪.16‬‬

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‫‪ISoIT‬‬

‫ﺝ ـ ﺍﳌﻄﺮﻑ‪ :‬ﻭﻫﻮ ﺍﻻﺗﻔﺎﻕ ﰲ ﺍﳊﺮﻭﻑ ﻻ ﰲ ﺍﻟﻮﺯﻥ ﻭﻻ ﰲ ﻋﺪﺩ ﺍﳊﺮﻭﻑ ﻣﺜﻞ }ﻣ‪‬ﺎ ﹶﻟ ﹸﻜ ‪‬ﻢ ﻟﹶـﺎ‬ ‫‪‬ﺗ ‪‬ﺮﺟ‪‬ﻮ ﹶﻥ ‪‬ﻟﻠﱠ ‪‬ﻪ ‪‬ﻭﻗﹶﺎﺭﹰﺍ * ‪‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﺧﹶﻠ ﹶﻘﻜﹸ ‪‬ﻢ ﹶﺃ ﹾﻃﻮ‪‬ﺍﺭﹰﺍ { ‪ ،579‬ﻭﻻ ﻧﺴﺘﻄﻴﻊ ﻭﺻﻒ ﺑﻌﻀﻬﺎ ﺑﺎﻷﻓﻀﻠﻴﺔ ﻷﻥ ﺫﻟـﻚ‬ ‫ﻳﻮﺣﻲ ﺇﱃ ﺗﻔﺎﻭﺕ ﺩﺭﺟﺎﺕ ﺣﺴﻦ ﻧﻈﻢ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺑﻞ ﻟﻜﻞ ﻏﺮﺽ ﻳﺆﺩﻳﻪ‪ ،‬ﺣﺴﺐ ﻣﻘﺘﻀﻰ ﺍﳊﺎﻝ‪.‬‬

‫ﻭﺍﻟﻘﺮﺁﻥ ﻳﺮﺍﻋﻲ ﺍﻟﺘﻨﺎﺳﺐ ﰲ ﺍﻟﻔﻮﺍﺻﻞ‪ :‬ﺫﻛﺮ ﺍﻟﺰﳐﺸﺮﻱ ﺃﻧﻪ ﻻ ﲢﺴﻦ ﺍﶈﺎﻓﻈﺔ ‪‬ﺮﺩﻫﺎ‬ ‫ﺇﻻ ﻣﻊ ﺑﻘﺎﺀ ﺍﳌﻌﺎﱐ ﻋﻠﻰ ﺳﺪﺍﺩﻫﺎ ﻋﻠﻰ ﺍﻟﻨﻬﺞ ﺍﻟﺬﻱ ﻳﻘﺘﻀﻴﻪ ﺣﺴﻦ ﺍﻟﻨﻈﻢ ﻭﺍﻟﺘﺌﺎﻣـﻪ‪ ،‬ﻛﻤـﺎ ﻻ‬ ‫ﳛﺴﻦ ﲣﲑ ﺍﻷﻟﻔﺎﻅ ﺍﳌﺆﻧﻘﺔ ﰲ ﺍﻟﺴﻤﻊ‪ ،‬ﺍﻟﺴﻠﺴﻠﺔ ﻋﻠﻰ ﺍﻟﻠﺴﺎﻥ ﺇﻻ ﻣﻊ ﳎﻴﺌﻬﺎ ﻣﻨﻘـﺎﺩﺓ ﻟﻠﻤﻌـﺎﱐ‬ ‫ﺍﻟﺼﺤﻴﺤﺔ ﺍﳌﻨﻈﻤﺔ‪ .‬ﻓﺄﻣﺎ ﺃﻥ ‪‬ﻤﻞ ﺍﳌﻌﺎﱐ‪ ،‬ﻭﻳﻬﺘﻢ ﺑﺘﺤﺴﲔ ﺍﻟﻠﻔﻆ ﻭﺣﺪﻩ ﻏﲑ ﻣﻨﻈـﻮﺭ ﻓﻴـﻪ ﺇﱃ‬ ‫ﻣﺆﺩﺍﻩ ﻋﻠﻰ ﺑﺎﻝ‪ ،‬ﻓﻠﻴﺲ ﻣﻦ ﺍﻟﺒﻼﻏﺔ ﰲ ﻓﺘﻴﻞ ﻭﻻ ﻧﻘﲑ‪ ،580.‬ﻭﺫﻛﺮ ﺍﻟﺰﺭﻛﺸﻲ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻳﻠﺠﺄ‬ ‫ﻛﺜﲑﺍ ﺇﱃ ﺇﻳﻘﺎﻉ ﺍﳌﻨﺎﺳﺒﺔ ﰲ ﺭﺅﻭﺱ ﺍﻵﻱ ﻭﻳﺴﻠﻚ ﰲ ﺫﻟﻚ ﻣﺴﺎﻟﻚ ﳐﺘﻠﻔﺔ ﻣﻨﻬﺎ‪:‬‬

‫ﺃ ـ ﺣﺬﻑ ﺑﻌﺾ ﺍﳊﺮﻭﻑ‪ :‬ﻣﺜﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬ﻭﺍﻟﻠﻴﻞ ﺇﺫﺍ ﻳﺴﺮ{‪ ،‬ﻭﺍﻷﺻﻞ ﺇﺫﺍ ﻳﺴﺮﻱ‪ .‬ﻭﻟﻜـﻦ‬ ‫ﳌﻨﺎﺳﺒﺔ ﺭﺃﺱ ﻫﺬﻩ ﺍﻵﻳﺔ ﺑﺎﻵﻳﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ ﺣﺬﻓﺖ ﺍﻟﻴﺎﺀ‪.‬‬ ‫ﺏ ـ ﺯﻳﺎﺩﺓ ﺑﻌﺾ ﺍﳊﺮﻭﻑ‪ :‬ﻭﻣﻦ ﺫﻟﻚ ﺇﳊﺎﻕ ﺍﻷﻟﻒ )ﺑﺎﻟﻈﻨﻮﻥ( ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ }:‬ﻭ‪‬ﺗ ﹸﻈﻨ‪‬ﻮ ﹶﻥ ﺑﹺﺎﻟﻠﱠ ‪‬ﻪ‬ ‫ﺍﻟﻈﱡﻨ‪‬ﻮﻧ‪‬ﺎ{ ‪ ،581‬ﻷﻥ ﻣﻘﺎﻃﻊ ﻓﻮﺍﺻﻞ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﺃﻟﻔﺎﺕ ﻣﻨﻘﻠﺒﺔ ﻋﻦ ﺗﻨﻮﻳﻦ ﰲ ﺍﻟﻮﻗﻒ‪ ،‬ﻭﻗﺪ ﺯﻳـﺪﺕ‬ ‫ﺍﻷﻟﻒ ﻋﻠﻰ ﺍﻟﻨﻮﻥ ﰲ )ﺍﻟﻈﻨﻮﻧﺎ( ﻟﺘﻨﺎﺳﺐ ﻫﺬﻩ ﺍﻵﻳﺔ ﺟﺎﺭﺍ‪‬ﺎ ﺍﻟﺴﺎﺑﻘﺔ ﻭﺍﻟﻼﺣﻘﺔ ﻭﻣﺜﻞ ﺫﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪:‬‬ ‫ﺴﺒﹺﻴﻠﹶﺎ{‬ ‫ﺿﻠﱡﻮﻧ‪‬ﺎ ﺍﻟ ‪‬‬ ‫} ‪‬ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ ﻳ‪‬ﺎ ﹶﻟ‪‬ﻴ‪‬ﺘﻨ‪‬ﺎ ﹶﺃ ﹶﻃ ‪‬ﻌﻨ‪‬ﺎ ﺍﻟﻠﱠ ‪‬ﻪ ‪‬ﻭﹶﺃ ﹶﻃ ‪‬ﻌﻨ‪‬ﺎ ﺍﻟ ‪‬ﺮﺳ‪‬ﻮﻟﹶﺎ * ‪‬ﻭﻗﹶﺎﻟﹸﻮﺍ ‪‬ﺭ‪‬ﺑﻨ‪‬ﺎ ﹺﺇﻧ‪‬ﺎ ﹶﺃ ﹶﻃ ‪‬ﻌﻨ‪‬ﺎ ﺳ‪‬ﺎ ‪‬ﺩ‪‬ﺗﻨ‪‬ﺎ ‪‬ﻭ ﹸﻛ‪‬ﺒﺮ‪‬ﺍﺀﻧ‪‬ﺎ ﹶﻓﹶﺄ ‪‬‬ ‫‪582‬‬

‫ﻭﻟﻌﻞ ﺍﻷﻟﻔﺎﺕ ﺍﻟﺜﻼﺛﺔ ﺯﻳﺪﺕ ﻟﺘﺼﻮﻳﺮ ﺷﺪﺓ ﺍﳋﻮﻑ ﻭﺍﻻﺿﻄﺮﺍﺏ ﺍﻟﺬﻱ ﺳﻴﻄﺮ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﰲ‬ ‫ﻏﺰﻭﺓ ﺍﻷﺣﺰﺍﺏ‪ ،‬ﺃﻣﺎ ﺯﻳﺎﺩﺓ ﺍﻷﻟﻒ ﻋﻠﻰ )ﺍﻟﺮﺳﻮﻻ( ﻭ)ﺍﻟﺴﺒﻴﻼ( ﻓﻬﻲ ﻟﺘﺼﻮﻳﺮ ﺣـﺎﻝ ﺍﻟﻜﻔـﺎﺭ ﻭﻫـﻢ‬ ‫ﻳﻌﺬﺑﻮﻥ ﰲ ﺍﻟﻨﺎﺭ‪ ،‬ﺇﺫﻥ‪ ،‬ﻫﺬﻩ ﺍﻷﻟﻔﺎﺕ ﺗﺼﻮﺭ ﻃﻮﻝ ﺃﺻﻮﺍﺕ ﺍﳌﺆﻣﻨﲔ ﰲ ﺻﻴﺎﺣﻬﻢ ﺍﻟﺪﺍﺧﻠﻲ‪ ،‬ﻭﻃـﻮﻝ‬ ‫ﺃﺻﻮﺍﺕ ﺍﻟﻜﻔﺎﺭ‪ ،‬ﻭﻫﻢ ﻳﺼﻄﺮﺧﻮﻥ ﰲ ﺍﻟﻨﺎﺭ‪ .‬ﻭﺍﷲ ﺃﻋﻠﻢ‪ .‬ﻭﻳﻌﻠﻖ ﺍﻹﻣﺎﻡ ﺍﻟﺰﺭﻛﺸﻲ ﻋﻠﻰ ﺃﺛﺮ ﺍﻟﻔﻮﺍﺻـﻞ‬ ‫ﰲ ﺣﺴﻦ ﺍﻟﻨﻈﻢ ﻗﺎﺋﻼ "ﻭﺃﻋﻠﻢ ﺃﻥ ﺇﻳﻘﺎﻉ ﺍﳌﻨﺎﺳﺒﺔ ﰲ ﻣﻘﺎﻃﻊ ﺍﻟﻔﻮﺍﺻﻞ ﺣﻴﺚ ﺗﻄﺮﺩ ﻣﺘﺄﻛﺪ ﺟﺪﺍﹰ‪ ،‬ﻭﻣﺆﺛﺮ‬ ‫ﰲ ﺍﻋﺘﺪﺍﻝ ﻧﺴﻖ ﺍﻟﻜﻼﻡ‪ ،‬ﻭﺣﺴﻦ ﻣﻮﻗﻌﻪ ﻣﻦ ﺍﻟﻨﻔﺲ ﺗﺄﺛﲑ ﻋﻈﻴﻤﹰﺎ"‪583.‬‬ ‫‪ -2‬ﻟﻮﺣﺎﺕ ﲨﺎﻟﻴﺔ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬ ‫‪ 579‬ﻧﻮﺡ‪13 :‬ـ‪.14‬‬ ‫‪ 580‬ﺍﻟﱪﻫﺎﻥ ‪.72/1‬‬ ‫‪ 581‬ﺍﻷﺣﺰﺍﺏ‪.10 :‬‬ ‫‪ 582‬ﺍﻷﺣﺰﺍﺏ‪66 :‬ـ‪.67‬‬ ‫‪ 583‬ﺍﻧﻈﺮ‪ :‬ﻧﻔﺴﻪ ‪.72/1‬‬

‫ﳎﺎﻫﺪ ﻣﺼﻄﻔﻰ ‪‬ﺠﺖ ‪303 -‬‬

‫ﳚﻤﻊ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺑﲔ ﲨﺎﻝ ﺍﻟﻠﻔﻆ ﻭﺟﻼﻝ ﺍﳌﻌﲎ‪ ،‬ﻓﻼ ﻳﻄﻐﻰ ﺃﺣﺪﳘﺎ ﻋﻠﻰ ﺍﻵﺧﺮ ﻭﰲ ﺫﻟـﻚ‬ ‫ﻳﻘﻮﻝ ﺍﻟﺒﺎﻗﻼﱐ‪ " :‬ﻓﺈﺫﺍ ﺑﺮﻉ ﺍﻟﻠﻔﻆ ﰲ ﺍﳌﻌﲎ ﺍﻟﺒﺎﺭﻉ ﻛﺎﻥ ﺃﻟﻄﻒ ﻭﺃﻋﺠﺐ ﻣﻦ ﺃﻥ ﻳﻮﺟﺪ ﺍﻟﻠﻔﻆ ﺍﻟﺒﺎﺭﻉ‬ ‫ﰲ ﺍﳌﻌﲎ ﺍﳌﺘﺪﺍﻭﻝ ﺍﳌﺘﻜﺮﺭ‪ ،‬ﰒ ﺇﺫﺍ ﻭﺟﺪﺕ ﺍﻷﻟﻔﺎﻅ ﻭﻓﻖ ﺍﳌﺒﺎﱐ ﻭﺍﳌﻌﺎﱐ ﻭﻓﻘﻬﺎ … ﻓﺎﻟﱪﺍﻋﺔ ﺃﻇﻬـﺮ‪،‬‬ ‫ﻭﺍﻟﻔﺼﺎﺣﺔ ﺃﰎ"‪584.‬‬ ‫ﻭﻳﻘﻮﻝ ﺍﳋﻄﺎﰊ ﰲ ﺭﺑﻂ ﲨﺎﻝ ﻟﻔﻆ ﺍﻟﻘﺮﺁﻥ ﲜﺎﻧﺒﻪ ﺍﻟﻔﻜﺮﻱ‪" :‬ﻭﺍﻋﻠﻢ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﺇﳕﺎ ﺻﺎﺭ ﻣﻌﺠـﺰﺍ‬ ‫ﻷﻧﻪ ﺟﺎﺀ ﺑﺄﻓﺼﺢ ﺍﻷﻟﻔﺎﻅ‪ ،‬ﰲ ﺃﺣﺴﻦ ﻧﻈﻢ ﺍﻟﺘﺄﻟﻴﻒ ﻣﻀﻤﻨﺎ ﺃﺣﺴﻦ ﺍﳌﻌﺎﱐ‪ :‬ﻣﻦ ﺗﻮﺣﻴﺪ ﻟـﻪ ﻋـﺰﺕ‬ ‫ﻗﺪﺭﺗﻪ‪ ،‬ﻭﺩﻋﺎﺀ ﺇﱃ ﻋﺒﺎﺩﺗﻪ … ﻭﺇﺭﺷﺎﺩ ﺇﱃ ﻣﻜﺎﺭﻡ ﺍﻷﺧﻼﻕ… ﻭﺍﺿﻌﹰﺎ ﻛﻞ ﺷﻲﺀ ﻣﻨﻬﺎ ﻣﻮﺿﻌﻪ ﺍﻟﺬﻱ‬ ‫ﻻ ﻳﺮﻯ ﺷﻲﺀ ﺃﻭﱃ ﻣﻨﻪ‪ .‬ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﺍﻹﺗﻴﺎﻥ ‪‬ﺬﻩ ﺍﻷﻣﻮﺭ‪ ،‬ﻭﺍﳉﻤﻊ ﺑﲔ ﺷﺘﺎ‪‬ﺎ …ﺃﻣﺮ ﺗﻌﺠﺰ ﻋﻨﻪ ﻗﻮﻯ‬ ‫ﺍﻟﺒﺸﺮ"‪585.‬‬ ‫ﺨﻠﹸﻘﹸﻮﺍ ﹸﺫﺑ‪‬ﺎﺑـﹰﺎ‬ ‫ﻧﺘﺄﻣﻞ ﰲ ﻫﺬﺍ ﺍﳌﺜﻞ ﺍﻟﻘﺮﺁﱐ ﰲ ﺳﻴﺎﻕ ﺍﻟﺘﻮﺣﻴﺪ‪}:‬ﹺﺇﻥﱠ ﺍﱠﻟﺬ‪‬ﻳ ‪‬ﻦ ‪‬ﺗ ‪‬ﺪﻋ‪‬ﻮ ﹶﻥ ﻣ‪‬ﻦ ﺩ‪‬ﻭ ‪‬ﻥ ﺍﻟﻠﱠ ‪‬ﻪ ﻟﹶﻦ ‪‬ﻳ ‪‬‬ ‫‪586‬‬ ‫ﻒ ﺍﻟﻄﱠﺎ‪‬ﻟﺐ‪ ‬ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ﹾ‬ ‫ﺿﻌ‪ ‬‬ ‫ﺴﺘ‪‬ﻨ ‪‬ﻘﺬﹸﻭﻩ‪ ‬ﻣ‪‬ﻨﻪ‪ ‬‬ ‫ﺏ ‪‬ﺷﻴ‪‬ﺌﹰﺎ ﻟﱠﺎ ‪‬ﻳ ‪‬‬ ‫ﺴﻠﹸ‪‬ﺒﻬ‪‬ﻢ‪ ‬ﺍﻟﺬﱡﺑ‪‬ﺎ ‪‬‬ ‫‪‬ﻭﹶﻟ ﹺﻮ ﺍ ‪‬ﺟ‪‬ﺘ ‪‬ﻤﻌ‪‬ﻮﺍ ﹶﻟﻪ‪ ‬ﻭﺇﹺﻥ ‪‬ﻳ ‪‬‬ ‫‪ ،‬ﳒﺪ‬ ‫ﻄﻠﹸﻮﺏ‪{ ‬‬ ‫ﰲ ﺍﻵﻳﺔ ﺍﻟﺴﺨﺮﻳﺔ ﻭﺍﻟﺘﻬﻜﻢ ﻟﻌﺪﻡ ﻗﺪﺭ‪‬ﻢ ﻋﻠﻰ ﺧﻠﻖ ﺍﻟﺬﺑﺎﺏ‪ ،‬ﻭﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ ﳒﺪ ﺍﻟﻌﺠﺰ ﻋـﻦ ﺭﺩ‬ ‫ﻫﺬﺍ ﺍﳌﻤﺨﻠﻮﻕ ﺍﻟﻀﻌﻴﻒ ﻭﺫﻟﻚ ﰲ ﻗﻮﻟﻪ‪) :‬ﻳﺴﻠﺒﻬﻢ( ﻭ )ﻻ ﻳﺴﺘﻨﻘﺬﻭﻩ( ﺇﻧﻪ ﺍﻟﺒﻼﻏﺔ ﰲ ﺍﻟﺘﻌﺒﲑ‪.‬‬

‫ﻭﺃﺧﲑﹰﺍ ﳓﺎﻭﻝ ﻋﺮﺽ ﻟﻮﺣﺘﲔ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻭﳓﻠﻠﻬﺎ ﻣﺒﻴﻨﲔ ﺗﺴﻠﺴﻠﻬﺎ ﻭﺗﺘﺎﺑﻌﻬـﺎ‪،‬‬ ‫ﻓﺎﻟﺼﻮﺭﺓ ﺍﻷﻭﱃ ﻣﻦ ﻣﺸﺎﻫﺪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ :‬ﻟﻠﺠﻨﺔ ﻭﺍﻟﺜﺎﻧﻴﺔ ﻟﻠﻨﺎﺭ‪.‬‬

‫ﺃ‪ -‬ﻣﻦ ﻣﺸﺎﻫﺪ ﺍﳉﻨﺔ‬ ‫ﰲ ﶈﺔ ﺧﺎﻃﻔﺔ ﺑﻌﺪ ﺍﳌﻮﺕ‪ ،‬ﻳﻨﻔﺦ ﰲ ﺍﻟﺼﻮﺭ‪ ،‬ﻓﺈﺫﺍ ﺍﻟﻨﺎﺱ ﳜﺮﺟﻮﻥ ﻣﻦ ﻗﺒﻮﺭﻫﻢ‪ ،‬ﻣﺴﺮﻋﲔ ﻟﻨـﺪﺍﺀ‬ ‫ﺴﻠﹸﻮ ﹶﻥ{ ‪،587‬‬ ‫ﺙ ﹺﺇﻟﹶﻰ ‪‬ﺭ‪‬ﺑ ﹺﻬ ‪‬ﻢ ﻳ‪‬ﻨـ ِ‬ ‫ﺍﳌﻮﱃ ﻋﺰ ﻭﺟﻞ ﻟﻠﻤﺤﺎﻛﻤﺔ‪ }.‬ﻭﻧ‪ ‬ﻔ ‪‬ﺦ ﻓ‪‬ﻲ ﺍﻟﺼ‪‬ﻮ ﹺﺭ ﹶﻓﹺﺈﺫﹶﺍ ﻫ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ﺍﹾﻟﹶﺄ ‪‬ﺟﺪ‪‬ﺍ ‪‬‬ ‫ﻂ ‪‬ﻟ‪‬ﻴ ‪‬ﻮ ﹺﻡ ﺍﹾﻟ ‪‬ﻘﻴ‪‬ﺎ ‪‬ﻣ ‪‬ﺔ ﹶﻓﻠﹶﺎ‬ ‫ﺴﹶ‬ ‫ﻀﻊ‪ ‬ﺍﹾﻟ ‪‬ﻤﻮ‪‬ﺍﺯﹺﻳ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻘ ‪‬‬ ‫ﻭﺗﻮﺿﻊ ﺍﳌﻮﺍﺯﻳﻦ ﺍﻟﺪﻗﻴﻘﺔ ﻟﻸﻋﻤﺎﻝ ﻭﺇﻥ ﻛﺎﻧﺖ ﻣﺜﻘﺎﻝ ﺣﺒﺔ‪ } ،‬ﻭ‪‬ﻧ ‪‬‬ ‫‪588‬‬ ‫ﺲ ‪‬ﺷﻴ‪‬ﺌﹰﺎ ‪‬ﻭﺇﹺﻥ ﻛﹶﺎ ﹶﻥ ‪‬ﻣﹾﺜﻘﹶﺎ ﹶﻝ ‪‬ﺣ‪‬ﺒ ‪‬ﺔ ‪‬ﻣ ‪‬ﻦ ‪‬ﺧ ‪‬ﺮ ‪‬ﺩ ﹴﻝ ﹶﺃ‪‬ﺗ‪‬ﻴﻨ‪‬ﺎ ﹺﺑﻬ‪‬ﺎ ‪‬ﻭ ﹶﻛﻔﹶﻰ ﹺﺑﻨ‪‬ﺎ ﺣ‪‬ﺎ ‪‬ﺳﹺﺒ ‪‬‬ ‫‪‬ﺗ ﹾﻈﹶﻠﻢ‪ ‬ﻧ ﹾﻔ ‪‬‬ ‫ﲔ{ ‪.‬‬ ‫ﻭﺗﺘﻢ ﺍﶈﺎﻛﻤﺔ ﻓﻴﺬﻫﺐ ﻛﻞ ﻓﺮﻳﻖ ﺇﱃ ﻣﻘﺮﻩ‪ :‬ﺍﳌﺆﻣﻦ ﺇﱃ ﺍﳉﻨﺔ‪ ،‬ﻭﺍﻟﻜﺎﻓﺮ ﺇﱃ ﺍﻟﻨﺎﺭ‪ ،‬ﻭﺍﳉﻨـﺔ‪ ،‬ﻭﻣـﺎ‬ ‫ﺴ ‪‬ﻤﻊ‪ ‬ﻓ‪‬ﻴﻬ‪‬ﺎ ﻟﹶﺎ ‪‬ﻏ‪‬ﻴ ﹰﺔ * ﻓ‪‬ﻴﻬ‪‬ﺎ‬ ‫ﺃﺩﺭﺍﻙ ﻣﺎ ﺍﳉﻨﺔ؟ ﻫﻲ ﺍﳌﻘﺮ ﺍﻟﻨﻬﺎﺋﻲ ﺍﻟﺬﻱ ﺃﻋﺪﻩ ﺍﷲ ﻟﻠﻤﺆﻣﻨﲔ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ }ﻟﱠﺎ ‪‬ﺗ ‪‬‬ ‫ﻲ ‪‬ﻣ ‪‬ﺒﺜﹸﻮﹶﺛ ﹲﺔ{ ‪589‬‬ ‫ﺼﻔﹸﻮﹶﻓ ﹲﺔ * ‪‬ﻭ ‪‬ﺯﺭ‪‬ﺍﹺﺑ ‪‬‬ ‫ﺏ ‪‬ﻣ ‪‬ﻮﺿ‪‬ﻮ ‪‬ﻋ ﹲﺔ * ‪‬ﻭ‪‬ﻧﻤ‪‬ﺎ ﹺﺭﻕ‪ ‬ﻣ ‪‬‬ ‫‪‬ﻋ‪‬ﻴ ‪‬ﻦ ﺟ‪‬ﺎ ﹺﺭ‪‬ﻳ ﹲﺔ * ﻓ‪‬ﻴﻬ‪‬ﺎ ‪‬ﺳ ‪‬ﺮ ‪‬ﺭ ‪‬ﻣ ‪‬ﺮﻓﹸﻮ ‪‬ﻋ ﹲﺔ * ‪‬ﻭﹶﺃ ﹾﻛﻮ‪‬ﺍ ‪‬‬ ‫ﺃﺛﺎﺙ ﺭﺍﺋﻊ‪ ،‬ﻭﻣﺘﺎﻉ ﲨﻴﻞ‪ ،‬ﻫﻞ ﻳﺘﻮﱃ ﺍﳌﺆﻣﻨﻮﻥ ﲡﻬﻴﺰ ﺍﻷﺛﺎﺙ؟ ﻛﻼ! ﻭﻣﺎﺫﺍ ﻳﻔﻌﻠﻮﻥ ﺇﺫﻥ؟ ﳚﻠﺴﻮﻥ ﻓﻘﻂ‬ ‫‪ 584‬ﺇﻋﺠﺎﺯ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﺒﺎﻗﻼﱐ‪ ،‬ﺹ‪ ،63‬ﺩﺍﺭ ﻭﻣﻜﺘﺒﺔ ﺍﳍﻼﻝ‪ ،‬ﺑﲑﻭﺕ‪.1993 ،‬‬ ‫‪ 585‬ﺑﻴﺎﻥ ﺇﻋﺠﺎﺯ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺨﻄﺎ ﰊ‪ ،‬ﺹ‪ ،24‬ﻧﻘﻼ ﻋﻦ ﺍﳌﺸﺎﻫﺪ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﺣﺎﻣﺪ ﺻﺎﺩﻕ ﻗﻨـﻴﱯ‪ ،‬ﺹ‪،269‬‬ ‫ﻣﻜﺘﺒﺔ ﺍﳌﻨﺎﺭ‪ ،‬ﺍﻷﺭﺩﻥ‪ ،‬ﻁ‪1984 ،1‬ﻡ‪.‬‬ ‫‪ 586‬ﺍﳊﺞ‪.73 :‬‬ ‫‪ 587‬ﻳﺲ‪.51 :‬‬ ‫‪ 588‬ﺍﻷﻧﺒﻴﺎﺀ‪.47 :‬‬ ‫‪ 589‬ﺍﻟﻐﺎﺷﻴﺔ‪11 :‬ـ‪.16‬‬

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‫ﻀ ‪‬ﺔ ‪‬ﻭ ‪‬ﺳﻘﹶﺎ ‪‬ﻫ ‪‬ﻢ ‪‬ﺭ‪‬ﺑ ‪‬ﻬ ‪‬ﻢ ‪‬ﺷﺮ‪‬ﺍﺑﹰﺎ ﹶﻃﻬ‪‬ﻮﺭﹰﺍ{ ‪،590‬‬ ‫ﻕ ‪‬ﻭ ‪‬ﺣﻠﱡﻮﺍ ﹶﺃﺳ‪‬ﺎ ﹺﻭ ‪‬ﺭ ﻣ‪‬ﻦ ‪‬ﻓ ‪‬‬ ‫ﻀ ‪‬ﺮ ‪‬ﻭﹺﺇ ‪‬ﺳ‪‬ﺘ‪‬ﺒ ‪‬ﺮ ‪‬‬ ‫ﺱ ‪‬ﺧ ‪‬‬ ‫ﺏ ﺳ‪‬ﻨﺪ‪ ‬ﹴ‬ ‫ﺗﻌﻠﻮﻫﻢ }‪‬ﺛﻴ‪‬ﺎ ‪‬‬ ‫ﺏ‬ ‫ﺨﻠﱠـﺪ‪‬ﻭ ﹶﻥ *ﺑﹺـﹶﺄ ﹾﻛﻮ‪‬ﺍ ﹴ‬ ‫ﻑ ‪‬ﻋﹶﻠ‪‬ﻴ ﹺﻬ ‪‬ﻢ ﹺﻭﹾﻟﺪ‪‬ﺍ ﹲﻥ ‪‬ﻣ ‪‬‬ ‫ﲔ * ‪‬ﻳﻄﹸﻮ ‪‬‬ ‫ﲔ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ ‪‬ﻣ‪‬ﺘﻘﹶﺎﹺﺑ‪‬ﻠ ‪‬‬ ‫ﺃﻳﻦ؟ } ‪‬ﻋﻠﹶﻰ ﺳ‪‬ﺮ‪ ‬ﹴﺭ ‪‬ﻣ ‪‬ﻮﺿ‪‬ﻮ‪‬ﻧ ‪‬ﺔ * ﻣ‪‬ﺘ ‪‬ﻜ‪‬ﺌ ‪‬‬ ‫ﺤ ﹺﻢ ﹶﻃ‪‬ﻴ ﹴﺮ ‪‬ﻣﻤ‪‬ﺎ‬ ‫ﺨ‪‬ﻴﺮ‪‬ﻭ ﹶﻥ * ‪‬ﻭﹶﻟ ‪‬‬ ‫ﺼ ‪‬ﺪﻋ‪‬ﻮ ﹶﻥ ‪‬ﻋ‪‬ﻨﻬ‪‬ﺎ ‪‬ﻭﻟﹶﺎ ‪‬ﻳ ﹺﱰﻓﹸﻮ ﹶﻥ * ‪‬ﻭﻓﹶﺎ ‪‬ﻛ ‪‬ﻬ ‪‬ﺔ ‪‬ﻣﻤ‪‬ﺎ ‪‬ﻳ‪‬ﺘ ‪‬‬ ‫ﲔ * ﻟﹶﺎ ‪‬ﻳ ‪‬‬ ‫ﺱ ﻣ‪‬ﻦ ‪‬ﻣ ‪‬ﻌ ﹴ‬ ‫‪‬ﻭﹶﺃﺑ‪‬ﺎﺭﹺﻳ ‪‬ﻖ ‪‬ﻭ ﹶﻛ ﹾﺄ ﹴ‬ ‫‪591‬‬ ‫ﲔ * ﹶﻛﹶﺄ ‪‬ﻣﺜﹶﺎ ﹺﻝ ﺍﻟﻠﱡ ‪‬ﺆﻟﹸ ﹺﺆ ﺍﹾﻟ ‪‬ﻤ ﹾﻜﻨ‪‬ﻮ ‪‬ﻥ * ‪‬ﺟﺰ‪‬ﺍﺀ ﹺﺑﻤ‪‬ﺎ ﻛﹶﺎﻧ‪‬ﻮﺍ ‪‬ﻳ ‪‬ﻌ ‪‬ﻤﻠﹸﻮ ﹶ‬ ‫ﺸ‪‬ﺘﻬ‪‬ﻮ ﹶﻥ * ‪‬ﻭﺣ‪‬ﻮ ‪‬ﺭ ‪‬ﻋ ‪‬‬ ‫‪‬ﻳ ‪‬‬ ‫‪.‬‬ ‫ﻥ{‬ ‫ﺗﺼﻮﻳﺮ ﻭﲡﺴﻴﻢ ﺑﺪﻳﻊ ﺗﺮﻯ ﻓﻴﻪ ﺍﻷﻣﻮﺭ ﻣﺎﺛﻠﺔ ﺃﻣﺎﻣﻚ‪ ،‬ﻭﺗﺘﺸﻮﻕ ﻧﻔﺴﻚ ﺇﱃ ﺍﻟﺘﻨﻌﻢ ‪‬ـﺬﻩ ﺍﻟـﻨﻌﻢ‪،‬‬ ‫ﺻﻮﺭﺓ ﻣﻠﻴﺌﺔ ﺑﺎﻟﻨﺸﺎﻁ ﻭﺍﳊﻴﻮﻳﺔ ﻭﺍﳊﺮﻛﺔ ﺍﻟﺪﺍﺋﺒﺔ‪ :‬ﻃﻮﺍﻑ‪ ،‬ﻭﺫﻫﺎﺏ ﻭﺇﻳﺎﺏ‪ ،‬ﻭﺣﺪﻳﺚ ﻭﻛﻼﻡ‪ .‬ﻭﺗـﺮﻯ‬ ‫ﺍﻟﻜﺆﻭﺱ ﻣﻦ ﺍﳌﻌﲔ ﺗﻠﻤﻊ ﺑﺼﻔﺎﺋﻬﺎ ﻭﺻﻔﺎﺀ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺷﺮﺍﺏ‪ ،‬ﻓﻼ ﺣﺮﻣﻨﺎ ﺍﷲ ﻣﻦ ﻫﺬﻩ ﺍﻟﻠﺬﺓ!‬ ‫ﺏ‪ -‬ﻣﻦ ﻣﺸﺎﻫﺪ ﺍﻟﻨﺎﺭ‬ ‫‪592‬‬ ‫‪،‬‬ ‫ﺼﻠﹶﻰ ﻧ‪‬ـﺎﺭﹰﺍ ﺣ‪‬ﺎ ‪‬ﻣﻴ‪‬ـ ﹰﺔ{‬ ‫ﻓﻔﻲ ﺣﲔ ﻳﺘﻤﺘﻊ ﺃﻫﻞ ﺍﳉﻨﺔ ﺑﻨﻌﻴﻤﻬﺎ‪ ،‬ﻳﺘﻌﺬﺏ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﺑﻌﺬﺍ‪‬ﺎ }‪‬ﺗ ‪‬‬ ‫ﺼﻠ‪‬ﻴ ﹺﻬ ‪‬ﻢ ﻧ‪‬ﺎﺭﹰﺍ ﹸﻛﱠﻠﻤ‪‬ﺎ‬ ‫ﻑ ‪‬ﻧ ‪‬‬ ‫ﻭﻛﻴﻒ ﺇﺫﺍ ﺍﺣﺘﺮﻗﺖ ﺟﻠﻮﺩﻫﻢ ﻭﺃﺻﺒﺢ ﻻ ﺣﺲ ﳍﺎ }ﹺﺇﻥﱠ ﺍﱠﻟﺬ‪‬ﻳ ‪‬ﻦ ﹶﻛ ﹶﻔﺮ‪‬ﻭﹾﺍ ﺑﹺﺂﻳ‪‬ﺎ‪‬ﺗﻨ‪‬ﺎ ‪‬ﺳ ‪‬ﻮ ‪‬‬ ‫ﺖ ‪‬ﺟﻠﹸﻮ ‪‬ﺩ ‪‬ﻫ ‪‬ﻢ ‪‬ﺑ ‪‬ﺪﹾﻟﻨ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ﺟ‪‬ﻠﹸﻮﺩﹰﺍ ﹶﻏ‪‬ﻴ ‪‬ﺮﻫ‪‬ﺎ ‪‬ﻟ‪‬ﻴﺬﹸﻭﻗﹸﻮﹾﺍ ﺍﹾﻟ ‪‬ﻌﺬﹶﺍ ‪‬‬ ‫ﺠ ‪‬‬ ‫ﻀ‪‬‬ ‫‪‬ﻧ ‪‬‬ ‫ﺏ{ ‪ ،593‬ﻣﺎﺫﺍ ﻳﻘﻮﻟﻮﻥ ﻭﻫﻢ ﺩﺍﺧﻞ ﺍﻟﻨـﺎﺭ؟‬ ‫‪594‬‬ ‫‪ ،‬ﻭﻳﺘﻼﻭﻣﻮﻥ ﺃﻳـﻀﺎ‬ ‫ﻤﻞﹸ{‬ ‫ﺼ ﹶﻄ ﹺﺮﺧ‪‬ﻮ ﹶﻥ ﻓ‪‬ﻴﻬ‪‬ﺎ ‪‬ﺭ‪‬ﺑﻨ‪‬ﺎ ﹶﺃ ‪‬ﺧ ﹺﺮ ‪‬ﺟﻨ‪‬ﺎ ‪‬ﻧ ‪‬ﻌ ‪‬ﻤ ﹾﻞ ﺻ‪‬ﺎﻟ‪‬ﺤﹰﺎ ﹶﻏ‪‬ﻴ ‪‬ﺮ ﺍﱠﻟﺬ‪‬ﻱ ﹸﻛﻨ‪‬ﺎ ‪‬ﻧ ‪‬ﻌ ‪‬‬ ‫} ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ‪‬ﻳ ‪‬‬ ‫ﺏ ﺍﻟﹼﻠ ‪‬ﻪ ﻣ‪‬ﻦ ‪‬ﺷ ‪‬ﻲ ٍﺀ ﻗﹶﺎﻟﹸﻮﹾﺍ‬ ‫ﻀ ‪‬ﻌﻔﹶﺎﺀ ‪‬ﻟﱠﻠﺬ‪‬ﻳ ‪‬ﻦ ﺍ ‪‬ﺳ‪‬ﺘ ﹾﻜ‪‬ﺒﺮ‪‬ﻭﹾﺍ ﹺﺇﻧ‪‬ﺎ ﹸﻛﻨ‪‬ﺎ ﹶﻟ ﹸﻜ ‪‬ﻢ ‪‬ﺗ‪‬ﺒﻌﹰﺎ ﹶﻓ ‪‬ﻬ ﹾﻞ ﺃﹶﻧﺘ‪‬ﻢ ‪‬ﻣ ‪‬ﻐﻨ‪‬ﻮ ﹶﻥ ‪‬ﻋﻨ‪‬ﺎ ‪‬ﻣ ‪‬ﻦ ‪‬ﻋﺬﹶﺍ ﹺ‬ ‫}ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟ ‪‬‬ ‫‪595‬‬ ‫ﺻ‪‬ﺒ ‪‬ﺮﻧ‪‬ﺎ ﻣ‪‬ﺎ ﹶﻟﻨ‪‬ﺎ ﻣ‪‬ﻦ ‪‬ﻣﺤ‪‬ـﻴ ﹴ‬ ‫ﹶﻟ ‪‬ﻮ ‪‬ﻫﺪ‪‬ﺍﻧ‪‬ﺎ ﺍﻟﻠﹼ ‪‬ﻪ ﹶﻟ ‪‬ﻬ ‪‬ﺪ‪‬ﻳﻨ‪‬ﺎ ﹸﻛ ‪‬ﻢ ‪‬ﺳﻮ‪‬ﺍﺀ ‪‬ﻋﹶﻠ‪‬ﻴﻨ‪‬ﺎ ﹶﺃ ‪‬ﺟ ﹺﺰ ‪‬ﻋﻨ‪‬ﺎ ﹶﺃ ‪‬ﻡ ‪‬‬ ‫ﺺ { ‪ ،‬ﻭﺑﻌـﻀﻬﻢ ﻳﻠـﻮﻡ‬ ‫ﺍﻟﺸﻴﻄﺎﻥ ﻓﲑﺩ ﻋﻠﻴﻬﻢ ﻗﺎﺋ ﹰ‬ ‫ﻲ{‬ ‫ﺼ ﹺﺮ ‪‬ﺧ ‪‬‬ ‫ﺼ ﹺﺮ ‪‬ﺧﻜﹸ ‪‬ﻢ ‪‬ﻭﻣ‪‬ﺎ ﺃﹶﻧ‪‬ﺘ ‪‬ﻢ ﹺﺑﻤ‪ ‬‬ ‫ﺴﻜﹸﻢ ﻣ‪‬ﺎ ﹶﺃ‪‬ﻧ ﹾﺎ ﹺﺑﻤ‪ ‬‬ ‫ﻼ ‪‬ﺗﻠﹸﻮﻣ‪‬ﻮﻧﹺﻲ ‪‬ﻭﻟﹸﻮﻣ‪‬ﻮﹾﺍ ﹶﺃﻧ ﹸﻔ ‪‬‬ ‫ﻼ‪} :‬ﹶﻓ ﹶ‬ ‫‪596.‬‬

‫ﻫﻞ ﳍﻢ ﻓﻴﻬﺎ ﻣﻦ ﻃﻌﺎﻡ ﺃﻭ ﺷﺮﺍﺏ ﺃﻭ ﻇﻞ ﻣﺜﻞ ﺃﻫﻞ ﺍﳉﻨﺔ ﰲ ﺍﳉﻨﺔ؟ ﻧﻌﻢ‪ ،‬ﻭﻟﻜﻦ ﻃﻌﺎﻣﻬﻢ ﻻ ﻳﺴﻤﻦ‬ ‫ﺠ ‪‬ﺮ ﹶﺓ ﺍﻟ ‪‬ﺰﻗﱡﻮ ﹺﻡ * ﹶﻃﻌ‪‬ـﺎﻡ‪‬‬ ‫ﻭﻻ ﻳﻐﲏ ﻣﻦ ﺟﻮﻉ‪ ،‬ﻭﺷﺮﺍ‪‬ﻢ ﻻ ﻳﺮﻭﻱ ﻏﻠﻴﻼ‪ ،‬ﻭﻇﻠﻬﻢ ﻻ ﻳﻘﻲ ﻣﻦ ﺣﺮ‪} :‬ﹺﺇﻥﱠ ‪‬ﺷ ‪‬‬ ‫ﺍﹾﻟﹶﺄ‪‬ﺛﻴ ﹺﻢ * ﻛﹶﺎﹾﻟ ‪‬ﻤ ‪‬ﻬ ﹺﻞ ‪‬ﻳ ‪‬ﻐﻠ‪‬ﻲ ﻓ‪‬ﻲ ﺍﹾﻟ‪‬ﺒﻄﹸﻮ ‪‬ﻥ * ﹶﻛ ‪‬ﻐ ﹾﻠ ﹺﻲ ﺍﹾﻟ ‪‬‬ ‫ﺤﻤ‪‬ﻮ ﹴﻡ* ﻟﱠﺎ ﺑ‪‬ـﺎ ﹺﺭ ‪‬ﺩ ‪‬ﻭﻟﹶـﺎ‬ ‫ﺤﻤ‪‬ﻴ ﹺﻢ { ‪ } ،597‬ﻭ ‪‬ﻇ ﱟﻞ ﻣ‪‬ﻦ ‪‬ﻳ ‪‬‬ ‫‪599‬‬ ‫ﹶﻛ ﹺﺮ ﹴﱘ{ ‪ ،598‬ﻭﺍﳌﺎﺀ ﻣﺎﺫﺍ ﻳﻔﻌﻞ ‪‬ﻢ؟ } ‪‬ﻭ ‪‬ﺳﻘﹸﻮﺍ ﻣ‪‬ﺎﺀ ‪‬ﺣﻤ‪‬ﻴﻤﹰﺎ ﹶﻓ ﹶﻘﻄﱠ ‪‬ﻊ ﹶﺃ ‪‬ﻣﻌ‪‬ﺎﺀ ‪‬ﻫ ‪‬ﻢ { ‪ ،‬ﺗﺼﻮﻳﺮ ﻣﻔﺼﻞ ﳊﺎﻝ‬ ‫ﺃﻫﻞ ﺍﻟﻨﺎﺭ‪ ،‬ﻳﺪﺧﻞ ﰲ ﺍﻟﻨﻔﺲ ﺍﻟﺮﻋﺐ ﻭﺍﳋﻮﻑ‪ ،‬ﻭﻛﺄﻥ ﺍﻟﺸﺨﺺ ﻳﺸﺎﻫﺪﻫﺎ ﺭﺃﻱ ﺍﻟﻌﲔ‪ ،‬ﻭﻳـﺮﻯ ﻣـﺎ‬ ‫ﻳﻘﺎﺳﻲ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﻓﻴﻬﺎ‪ ،‬ﺍﻟﻠﻬﻢ ﺍﺟﻌﻠﻨﺎ ﻣﻦ ﺍﳌﺘﻘﲔ‪ ،‬ﻫﺬﺍ ﻫﻮ ﺍﻟﺘﺼﻮﻳﺮ ﺍﻟﻘﺮﺁﱐ ﺍﻟﺒﺪﻳﻊ ﺍﻟـﺬﻱ ﻻ ﲤﻠـﻚ‬ ‫ﺍﻟﻨﻔﺲ ﺇﻻ ﺃﻥ ﺗﺴﺠﺪ ﳉﻤﺎﻟﻪ ﻭﺭﻭﻋﺘﻪ‪.‬‬ ‫‪ 590‬ﺍﻹﻧﺴﺎﻥ‪.21 :‬‬ ‫‪ 591‬ﺍﻟﻮﺍﻗﻌﺔ‪15 :‬ـ‪.24‬‬ ‫‪ 592‬ﺍﻟﻐﺎﺷﻴﺔ‪.4 :‬‬ ‫‪ 593‬ﺍﻟﻨﺴﺎﺀ‪.56 :‬‬ ‫‪ 594‬ﻓﺎﻃﺮ‪.37 :‬‬ ‫‪ 595‬ﺍﺑﺮﺍﻫﻴﻢ ‪21‬‬ ‫‪ 596‬ﺍﺑﺮﺍﻫﻴﻢ‪.22 :‬‬ ‫‪ 597‬ﺍﻟﺪﺧﺎﻥ‪43 :‬ـ‪.46‬‬ ‫‪ 598‬ﺍﻟﻮﺍﻗﻌﺔ‪.44-43‬‬ ‫‪599‬ﻣﺤﻤﺪ‪.15 :‬‬

‫ﳎﺎﻫﺪ ﻣﺼﻄﻔﻰ ‪‬ﺠﺖ ‪305 -‬‬

‫ﺍﳋﺎﲤﺔ‬ ‫ﰲ ﺧﺘﺎﻡ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻧﺬﻛﺮ ﺃﻫﻢ ﺍﻟﻨﺘﺎﺋﺞ ﺍﻟﱵ ﺗﻮﺻﻞ ﺇﻟﻴﻬﺎ ﺍﻟﺒﺤﺚ‪:‬‬ ‫ﺃﻭ ﹰﻻ‪ :‬ﺍﳉﻤﺎﻝ ﻧﻌﻤﺔ ﻣﻦ ﻧﻌﻢ ﺍﷲ ﻭﺷﻌﺎﺭ ﰲ ﺧﻠﻘﻪ‪ ،‬ﻭﻗﺪ ﺟﺒﻠﺖ ﺍﻟﻨﻔﻮﺱ ﻋﻠﻰ ﺗﺬﻭﻗﻪ ﻭﺍﻻﳒـﺬﺍﺏ‬ ‫ﺍﻟﻴﻪ‪ ،‬ﻭﺇﻥ ﺗﻔﺎﻭﺗﺖ ﰲ ﺍﻟﺪﺭﺟﺔ‪ ،‬ﻭﻣﻔﻬﻮﻡ ﺍﳉﻤﺎﻝ ﰲ ﺍﻹﺳﻼﻡ ﻣﻔﻬﻮﻡ ﻭﺍﺳﻊ ﻳﺸﻤﻞ ﻛﻞ ﻣﺎ ﰲ ﺍﻟﻜـﻮﻥ‬ ‫ﻭﺍﻟﻄﺒﻴﻌﺔ ﻭﺍﻹﻧﺴﺎﻥ ﺑﺸﻘﻴﻪ ﺍﳌﺎﺩﻱ ﻭﺍﳌﻌﻨﻮﻱ ‪.‬‬ ‫ﺛﺎﻧﻴﹰﺎ‪ :‬ﺣﺮﺹ ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﺟﺬﺏ ﺍﻧﺘﺒﺎﻩ ﺍﻹﻧﺴﺎﻥ ﺍﳌﺴﻠﻢ ﻻﺳﺘﺸﺮﺍﻑ ﲨﺎﻝ ﺻﻨﻊ ﺍﷲ‪ ،‬ﻭﺍﻟﺘﻤﺘﻊ ﺑﻪ‬ ‫ﻭﲤﺜﻠﻪ ﰲ ﲨﻴﻊ ﺳﻠﻮﻛﻪ ﺍﳌﺎﺩﻱ ﻭﺍﳌﻌﻨﻮﻱ‪ ،‬ﻭﺣﺮﺹ ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﺿﺮﻭﺭﺓ ﻣﻄﺎﺑﻘﺔ ﺍﳉﻤﺎﻝ ﺍﻟﻈـﺎﻫﺮﻱ‬ ‫ﺑﺎﳉﻤﺎﻝ ﺍﻟﺒﺎﻃﲏ ﺍﳊﻘﻴﻘﻲ‪ ،‬ﻭﺫﻟﻚ ﺑﺮﺑﻂ ﺍﳉﻤﺎﻝ ﺑﺎﳋﲑ ﻭﺍﳊﻖ ﻭﺍﳌﻨﻔﻌﺔ‪ ،‬ﻭﻋﺪﻡ ﺍﻟﻔﺼﻞ ﺑﻴﻨﻬﺎ‪.‬‬

‫ﺛﺎﻟﺜﹰﺎ‪ :‬ﺍﳋﺮﻭﺝ ﻋﻠﻰ ﺍﻟﻘﻴﻢ ﺍﳋﻠﻘﻴﺔ ﻭﺍﻟﺮﻭﺣﻴﺔ ﺑﺎﺳﻢ ﺍﺳـﺘﻘﻼﻝ ﺍﻟﻔـﻦ‪ ،‬ﻣﻔﻬـﻮﻡ ﳜـﺎﻟﻒ ﺭﻭﺡ‬ ‫ﺍﻻﺳﻼﻡ‪ ،‬ﺍﳌﺒﲏ ﻋﻠﻰ ﻗﻮﺍﻋﺪ ﺍﻷﺧﻼﻕ ﺍﻟﻜﺮﳝﺔ ﻭﺍﳌﺴﺆﻭﻟﻴﺔ ﻭﺍﻻﻟﺘﺰﺍﻡ‪ .‬ﻭﺍﳊﻤﺪ ﷲ ﺃﻭﻻ ﻭﺁﺧﺮﺍ‪.‬‬

‫ﺍﳌﺮﺍﺟﻊ ﻭﺍﳌﺼﺎﺩﺭ‬ ‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﻛﺘﺐ ﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ) ﺍﻟﺼﺤﺎﺡ ﻭﺍﻟﺴﻨﻦ(‪ ،‬ﻭﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ﻭﺍﳌﻌﺠﻢ ﺍﻟﻮﺳﻴﻂ‬ ‫ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ‪ ،‬ﺃﺑﻮﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‪ ،‬ﺍﳌﻜﺘﺒﺔ ﺍﻟﺘﺠﺎﺭﻳﺔ ﺍﻟﻜﱪﻯ‪ ،‬ﻣﺼﺮ‪ ،‬ﺩ‪.‬ﺕ‪.‬‬ ‫ﺍﻷﺩﺏ ﺍﻹﺳﻼﻣﻲ ﺿﺮﻭﺭﺓ‪ ،‬ﺃﲪﺪ ﳏﻤﺪ ﻋﻠﻲ‪ ،‬ﺩﺍﺭ ﺍﻟﺼﺤﺔ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﻁ‪1991 ،1‬ﻡ‪.‬‬ ‫ﺍﻷﺩﺏ ﻭﻣﺬﺍﻫﺒﻪ ﺍﳌﻌﺎﺻﺮﺓ‪ ،‬ﻋﺒﺪﺍﳋﺎﻟﻖ ﺩﻭﻣﺔ‪ ،‬ﺩﺍﺭ ﻗﻄﺮﻱ ﺑﻦ ﺍﻟﻔﺠﺎﺀﺓ‪ ،‬ﺩ‪.‬ﺕ‪.‬‬ ‫ﺍﻷﺳﺲ ﺍﳉﻤﺎﻟﻴﺔ ﰲ ﺍﻟﻨﻘﺪ ﺍﻟﻌﺮﰊ‪ ،‬ﻋﺰﺍﻟﺪﻳﻦ ﺇﲰﺎﻋﻴﻞ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺍﻟﻌﺮﰊ‪ ،‬ﺩ‪.‬ﺕ‪.‬‬ ‫ﺍﻷﺻﻮﻝ ﺍﻟﻔﻨﻴﺔ ﻟﻸﺩﺏ‪ ،‬ﻋﺒﺪﺍﳊﻤﻴﺪ ﺣﺴﻦ‪ ،‬ﻁ‪ 2‬ﻣﻜﺘﺒﺔ ﺍﻷﳒﻠﻮ ﺍﳌﺼﺮﻳﺔ‪1964 ،‬ﻡ‪.‬‬ ‫ﺇﻋﺠﺎﺯ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﺒﺎﻗﻼﱐ‪ ،‬ﺩﺍﺭ ﻭﻣﻜﺘﺒﺔ ﺍﳍﻼﻝ‪ ،‬ﺑﲑﻭﺕ‪1993 ،‬ﻡ‪.‬‬ ‫ﺍﻟﱪﻫﺎﻥ ﰲ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻹﻣﺎﻡ ﺍﻟﺰﺭﻛﺸﻲ‪ ،‬ﻋﻴﺴﻰ ﺍﻟﺒﺎﰊ ﺍﳊﻠﱯ ﻭﺷﺮﻛﺎﻩ‪ ،‬ﻁ‪4‬ﻥ ﺩ‪.‬ﺕ‪.‬‬ ‫ﺍﻟﺘﺼﻮﻳﺮ ﺍﻟﻔﲏ ﰲ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺳﻴﺪ ﻗﻄﺐ‪ ،‬ﻁ‪ ،8‬ﺩﺍﺭ ﺍﻟﺸﺮﻭﻕ‪ ،‬ﺑﲑﻭﺕ‪1982 ،‬ﻡ‪.‬‬ ‫ﺗﻔﺴﲑ ﺍﻟﻘﺮﻃﱯ‪ ،‬ﺍﻟﻘﺮﻃﱯ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺎﺗﺐ ﺍﻟﻌﺮﰊ ﻟﻠﻄﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺮ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪1967 ،‬ﻡ‪.‬‬ ‫ﺗﻔﺴﲑ ﺍﻟﻨﺴﻔﻲ‪ ،‬ﺍﻟﻨﺴﻔﻲ‪ ،‬ﻣﻄﺒﻌﺔ ﻭﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﻜﺘﺐ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﺩ‪.‬ﺕ‪.‬‬ ‫ﺭﻳﺎﺽ ﺍﻟﺼﺎﳊﲔ‪ ،‬ﺍﻹﻣﺎﻡ ﺍﻟﻨﻮﻭﻱ‪ ،‬ﻣﺆﺳﺴﺔ ﺍﻟﻜﺘﺐ ﺍﻟﺜﻘﺎﻓﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻁ‪1992 ،5‬ﻡ‪.‬‬ ‫ﺭﺍﺟﻊ ﺷﻌﺮ ﺍﻟﻔﻘﻬﺎﺀ ﻧﺸﺄﺗﻪ ﻭﺗﻄﻮﺭﻩ‪ ،‬ﺣﺴﲏ ﻧﺎﻋﺴﺔ‪ ) ،‬ﺭﺳﺎﻟﺔ ﻣﺎﺟﺴﺘﲑ ﲜﺎﻣﻌﺔ ﺍﻟﻘﺎﻫﺮﺓ ‪1975‬ﻡ(‬ ‫ﺍﻟﺸﻌﺮ ﻭﺍﻟﺸﻌﺮﺍﺀ‪ ،‬ﺍﺑﻦ ﻗﺘﻴﺒﺔ‪ ،‬ﺩﺍﺭ ﺍﻟﺜﻘﺎﻓﺔ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻁ‪1969 ،2‬ﻡ‪.‬‬ ‫ﺻﻔﻮﺓ ﺍﻟﺘﻔﺎﺳﲑ‪ ،‬ﳏﻤﺪ ﻋﻠﻲ ﺍﻟﺼﺎﺑﻮﱐ‪ ،‬ﻭﺯﺍﺭﺓ ﺍﻟﺸﺆﻭﻥ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻗﻄﺮ‪ ،‬ﻁ‪1981 ،2‬ﻡ‪.‬‬ ‫ﺍﻟﻌﻤﻞ ﺍﻷﺩﰊ ﺑﲔ ﺍﻟﺬﺍﺗﻴﺔ ﻭﺍﳌﻮﺿﻮﻋﻴﺔ‪ ،‬ﻣﺼﻄﻔﻰ ﻋﻤﺮﺍﻥ ﻁ‪ ،2‬ﺩﺍﺭ ﺍﳌﻌﺎﺭﻑ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪1989 ،‬ﻡ‪.‬‬ ‫ﰲ ﺍﻟﻨﻘﺪ ﺍﻷﺩﰊ‪ ،‬ﺷﻮﻗﻲ ﺿﻴﻒ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺎﺭﻑ‪ ،‬ﻁ‪1977 ،5‬ﻡ‪.‬‬ ‫ﰲ ﺍﻟﻨﻘﺪ ﺍﻹﺳﻼﻣﻲ ﺍﳌﻌﺎﺻﺮ‪ ،‬ﻋﻤﺎﺩ ﺍﻟﺪﻳﻦ ﺧﻠﻴﻞ‪ ،‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﻁ‪1981 ،2‬ﻡ‪.‬‬ ‫ﰲ ﺍﻟﻨﻘﺪ ﻭﺍﻷﺩﺏ‪ ،‬ﺇﻳﻠﻴﺎ ﺍﳊﺎﻭﻱ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻠﺒﻨﺎﱐ‪ ،‬ﻁ‪1986 ،5‬ﻡ‪.‬‬

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‫ﻗﻀﺎﻳﺎ ﺍﻟﻨﻘﺪ ﺍﻷﺩﰊ‪ ،‬ﺑﺪﻭﻱ ﻃﺒﺎﻧﺔ‪ ،‬ﻁ ﺍﻟﻔﻨﻴﺔ ﺍﳊﺪﻳﺜﺔ ‪1978‬ﻡ‪.‬‬ ‫ﻗﻴﻢ ﺟﺪﻳﺪﺓ ﻟﻸﺩﺏ ﺍﻟﻌﺮﰊ‪ ،‬ﺑﻨﺖ ﺍﻟﺸﺎﻃﺊ‪ ،‬ﻁ ﺍﻟﻨﻬﻀﺔ ﲟﺼﺮ‪1967 ،‬ﻡ‪.‬‬ ‫ﺍﻟﻘﻴﻢ ﺍﳊﻀﺎﺭﻳﺔ ﰲ ﺭﺳﺎﻟﺔ ﺍﻹﺳﻼﻡ‪ ،‬ﳏﻤﺪ ﻓﺘﺤﻲ ﻋﺜﻤﺎﻥ‪ ،‬ﻁ‪ 2‬ﺍﻟﺪﺍﺭ ﺍﻟﺴﻌﻮﺩﻳﺔ‪1985‬ﻡ‪.‬‬ ‫ﻣﺒﺎﺩﺉ ﰲ ﺍﻷﺩﺏ ﻭﺍﻟﺪﻋﻮﺓ‪ ،‬ﻋﺒﺪﺍﻟﺮﲪﻦ ﺣﺒﻨﻜﺔ ﺍﳌﻴﺪﺍﱐ‪ ،‬ﺩﺍﺭ ﺍﻟﻘﻠﻢ‪ ،‬ﺩﻣﺸﻖ‪ ،‬ﻁ‪1987 ،2‬ﻡ‪.‬‬ ‫ﻣﺪﺧﻞ ﺇﱃ ﻋﻠﻢ ﺍﳉﻤﺎﻝ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻋﺒﺪﺍﻟﻔﺘﺎﺡ ﺭﻭﺍﺱ ﻗﻠﻌﺠـﻲ‪ ،‬ﺩﺍﺭ ﻗﺘﻴﺒـﺔ‪ ،‬ﺑـﲑﻭﺕ‪ ،‬ﻁ‪،1‬‬ ‫‪1991‬ﻡ‪.‬‬ ‫ﺍﳌﺸﺎﻫﺪ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﺣﺎﻣﺪ ﺻﺎﺩﻕ ﻗﻨﻴﱯ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﳌﻨﺎﺭ‪ ،‬ﺍﻷﺭﺩﻥ‪ ،‬ﻁ‪1984 ،1‬ﻡ‪.‬‬ ‫ﻧﻘﺪ ﺍﻟﺸﻌﺮ‪ ،‬ﻗﺪﺍﻣﺔ ﺑﻦ ﺟﻌﻔﺮ‪ ،‬ﲢﻘﻴﻖ ﳏﻤﺪ ﻋﺒﺪﺍﳌﻨﻌﻢ ﺧﻔﺎﺟﻲ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴـﺔ ﺑـﲑﻭﺕ‪،‬‬ ‫ﺩ‪.‬ﺕ‪.‬‬ ‫ﻧﻘﺪ ﺍﻟﻨﺜﺮ‪ ،‬ﻗﺪﺍﻣﺔ ﺑﻦ ﺟﻌﻔﺮ‪ ،‬ﲢﻘﻴﻖ ﻃﻪ ﺣﺴﲔ‪ ،‬ﻋﺒﺪﺍﳊﻤﻴﺪ ﺍﻟﻌﺒﺎﺩﻱ‪ ،‬ﳉﻨﺔ ﺍﻟﺘـﺄﻟﻴﻒ ﻭﺍﻟﺘﺮﲨـﺔ‬ ‫ﻭﺍﻟﻨﺸﺮ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﻁ‪2‬ﻥ ‪1937‬ﻡ‪.‬‬ ‫ﺃ‪.‬ﺩ‪ .‬ﳎﺎﻫﺪ ﻣﺼﻄﻔﻰ ‪‬ﺠﺖ‬ ‫‪Jabatan Pengajian Arab dan Tamadun Islam‬‬ ‫‪Fakulti Pengajian Islam‬‬ ‫‪Universiti Kebangsaan Malaysia‬‬

‫ﻣﻦ ﻣﻈﺎﻫﺮ ﺍﻟﺘﻜﺎﻓﻞ ﰱ ﺍﻹﺳﻼﻡ ﻭﺃﻭﺟﻪ ﺍﻷﺳﺘﻔﺎﺩﺓ ﻣﻨﻪ ﰱ ﺍﳉﺎﻣﻌﺎﺕ‬ ‫ﺩ ﺳﻌﺪ ﺍﻟﺪﻳﻦ ﻣﻨﺼﻮﺭ ﳏﻤﺪ‬

‫ﺃﻥ ﺍﻷﺩﻳﺎﻥ ﺍﻟﺴﻤﺎﻭﻳﺔ ﻣﻦ ﻳﻬﻮﺩﻳﺔ ﻭﻧﺼﺮﺍﻧﻴﺔ ﻭﺇﺳﻼﻡ ‪ ,‬ﺗﺘﻔﻖ ﰲ ﺇﺑﺎﺣﺔ ﺍﳌﻠﻜﻴﺔ ﺍﻟﻔﺮﺩﻳﺔ‪ ,‬ﻭﺗﻌﺘﺮﻑ‬ ‫ﲝﻤﺎﻳﺘﻬﺎ ‪ ,‬ﻭﻫﻰ ﻻ ﺗﻘﺮ ﺍﻟﻈﻠﻢ ﺍﻹﺟﺘﻤﺎﻋﻰ ‪.‬‬ ‫ﻭﺍﻟﻨﺎﺱ ﰱ ﳎﺘﻤﻌﺎ‪‬ﻢ ﳛﺘﺎﺝ ﺑﻀﻬﻢ ﺍﱃ ﺑﻌﺾ ﰱ ﺷﻮﺅﻥ ﺍﳊﻴﺎﺓ ﺍﳌﺨﺘﻠﻔﺔ ‪ ,‬ﻭﻟﻘﺪ ﻓﻄـﻦ ﺍﻟﻌـﺎﱂ‬ ‫ﺍﳊﺪﻳﺚ ﺍﱃ ﻫﺬﺍ ﻓﻨﺎﺩﻯ ﺑﺎﻟﺘﻜﺎﻓﻞ ﺍﻹﺟﺘﻤﺎﻋﻰ ﺑﲔ ﺃﻓﺮﺍﺩ ﺍ‪‬ﺘﻤﻊ ‪ ,‬ﺧﺎﺻﺔ ﺍﻟﻔﺌﺎﺕ ﺍﶈﺮﻭﻣﺔ ‪ ,‬ﻣـﻦ‬ ‫ﺍﻟﻐﺬﺍﺀ ﻭﺍﻟﻜﺴﺎﺀ ﻭﺍﳌﺴﻜﻦ‪.‬‬ ‫ﻓﻜﻴﻒ ﻋﺎﰿ ﺍﻹﺳﻼﻡ ﻫﺬﻩ ﺍﻟﻘﻀﻴﺔ ﺃﻯ ﺍﻟﺘﻜﺎﻓﻞ ﺍﻹﺟﺘﻤﺎﻋﻰ ؟‬ ‫ﻭﻫﻞ ﻫﻨﺎﻙ ﻧﺼﻮﺹ ﺻﺮﳛﺔ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺰﻳﺰ ﻭﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻴﻮﻳﺔ ﺍﳌﻄﻬﺮﺓ ﺗﻄﺮﻗﺖ ﺍﱃ ﺫﻟﻚ ؟‬ ‫ﻫﺬﺍ ﻣﺎ ﲢﺎﻭﻝ ﺍﻟﻮﺭﻗﺔ ﺍﻹﺟﺎﺑﺔ ﻋﻠﻴﻪ ﻣﻦ ﺧﻼﻝ ﺍﻟﺒﺤﺚ ﰲ ﻛﺘﺐ ﺍﻟﺘﺮﺍﺙ ﺍﻹﺳﻼﻣﻰ ﻛﺎﻟﺼﺤﺎﺡ‬ ‫ﻭﺍﻟﺴﻨﻦ ﻭﺍﳌﺴﺎﻧﻴﺪ ‪ ,‬ﻭﻫﻰ ‪‬ﺬﺍ ﺗﺼﺒﻮ ﺍﱃ ﺭﺑﻂ ﺍﻷﻭﻝ ﺑﺎﻷﺧﺮ ﰲ ﻋﻼﺝ ﺍﳌﺸﻜﻼﺕ ﺍﻷﺟﺘﻤﺎﻋﻴﺔ ‪,‬‬ ‫ﰱ ﳎﺘﻤﻌﺎﺗﻨﺎ ﺍﶈﻠﻴﺔ ‪ ,‬ﺑﻞ ﻭﺍﻟﻌﺎﳌﻴﺔ ‪.‬‬ ‫ﺇﻥ ﺍﻹﺳﻼﻡ ﻋﺮﻑ ﺍﻟﺘﻜﺎﻓﻞ ﺍﻹﺟﺘﻤﺎﻋﻰ ﻣﻨﺬ ﺃﺭﺑﻌﺔ ﻋﺸﺮ ﻗﺮﻧﺎ ‪ ,‬ﻓﺒﻌﺪ ﺃﻥ ﻗﺮﺭ ﻟﻜﻞ ﻣﻮﺍﻃﻦ ﺍﳊﻘﻮﻕ‬ ‫ﺍﳋﻤﺴﺔ ‪ ,‬ﻭﻫﻰ ﺍﻟﱴ ﻋﺮﻓﺖ ﺑﺎﻟﻀﺮﻭﺭﻳﺎﺕ ‪ ,‬ﺣﻴﺚ ﻳﻘﻮﻝ ﺍﻹﻣﺎﻡ ﺍﻟﻐﺰﺍﱃ‬ ‫ﺃﻥ ﻣﻘﺼﻮﺩ ﺍﻟﺸﺮ ﻉ ﻣﻦ‬ ‫ﺍﳋﻠﻖ ﲬﺴﺔ ‪ :‬ﻭﻫﻮ ﳛﻔﻆ ﻋﻠﻴﻬﻢ ﺩﻳﻨﻬﻢ ﻭﻧﻔﻮﺳﻬﻢ ﻭﺃﻣﻮﺍﳍﻢ ‪ ,‬ﻓﻜﻞ ﻣﺎﻳﺘﻀﻤﻦ ﺣﻔﻆ ﻫﺬﻩ ﺍﻷﺻﻮﻝ‬ ‫‪[1]600‬‬ ‫ﺍﳋﻤﺴﺔ ﻓﻬﻮ ﻣﺼﻠﺤﺔ ‪ ,‬ﻭﻛﻞ ﻣﺎﻳﻔﻮﺕ ﻫﺬﻩ ﺍﻷﺻﻮﻝ ﻓﻬﻮ ﻣﻔﺴﺪﺓ ﻭﺩﻓﻌﻬﺎ ﻣﺼﻠﺤﺔ (‬ ‫‪ .‬ﻭﻫﺬﻩ‬ ‫ﺍﻟﻀﺮﻭﺭﻳﺎﺕ ﻫﻰ ﺣﻔﻆ ﺍﻟﻨﻔﺲ ‪ ,‬ﻭﺣﻔﻆ ﺍﻟﺪﻳﻦ ‪ ,‬ﻭﺣﻔﻆ ﺍﻟﻨﺴﻞ‪ ,‬ﻭﺣﻔﻆ ﺍﳌﺎﻝ ‪ ,‬ﻭﺣﻔـﻆ ﺍﻟﻌﻘـﻞ‬ ‫‪.‬ﻭﻫﺬﻩ ﺍﳊﻘﻮﻕ ﺗﺘﻢ ‪‬ﺎﻛﺮﺍﻣﺔ ﺍﻹﻧﺴﺎﻥ ‪ ,‬ﻭﻟﻜﻦ ﻗﺪ ﳒﺪ ﰱ ﺍ‪‬ﺘﻤﻊ ﻣﻦ ﻳﻔﻘﺪ ﻫﺬﻩ ﺍﳊﻘﻮﻕ ﻓﺄﻭﺟـﺐ‬ ‫ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﺍ‪‬ﺘﻤﻊ ﺍﳌﺴﺆﻟﻴﺔ ﺍﻟﺘﺎﻣﺔ ﻋﻦ ﲢﻘﻴﻖ ﺫﻟﻚ ﻟﻠﻔﺮﺩ‪ .‬ﻓﻨﺸﺄﺕ ﻓﻜﺮﺓ ﺍﻟﺘﻜﺎﻓﻞ ﺍﻹﺟﺘﻤﺎﻋﻰ ‪.‬‬ ‫ﻣﺎﻫﻮ ﺍﻟﺘﻜﺎﻓﻞ ﺍﻹﺟﺘﻤﺎﻋﻰ؟‬ ‫‪[2]601‬‬ ‫ﻗﺎﻝ ﺇﺑﻦ ﻣﻨﻈﻮﺭ ﺍﳌﺼﺮﻯ ﺍﻷﻓﺮﻳﻘﻰ ﰱ ﻛﺘﺎﺑﻪ ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪:‬‬ ‫ﺍﻟﻜﻔﻴﻞ ‪ :‬ﲟﻌﲎ ﺍﻟﺸﺎﻫﺪ ﻭﺍﻟﺮﻗﻴﺐ‪ ,‬ﻭﻣﻨﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ)ﻭﻗﺪ ﺟﻌﻠﺘﻢ ﺍﷲ ﻋﻠﻴﻴﻜﻢ ﻛﻔﻴﻶ(ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ‬ ‫ﺍﻷﻳﺔ‪ 91‬ﻭﺍﻟﻜﻔﻴﻞ‪:‬ﲟﻌﲎ ﺍﻟﻌﺎﺋﻞ ﻭﺍﻟﻀﺎﻣﻦ‪ ,‬ﻭﻣﻨﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ )ﺇﺫﻳﻠﻘﻮﻥ ﺃﻗﻼﻣﻬﻢ ﺃﻳﻬﻢ ﻳﻜﻔﻞ ﻣـﺮﱘ‬ ‫‪ -1‬ﺍﳌﺴﺘﺼﻔﻰ ﻟﻺﻣﺎﻡ ﺍﻟﻐﺰﺍﱃ‪278-1‬‬ ‫]‪601[2‬‬

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‫(ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ﺍﻵﻳﺔ ‪ ،‬ﻭﻣﻨﻪ ﺍﻟﻜﻔﻞ ﲟﻌﲎ ﺍﻟﻀﻌﻒ ﻭﺍﻟﻨﺼﻴﺐ ‪ ,‬ﻭﻣﻨﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) ﻳﺎﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ‬ ‫ﺁﻣﻨﻮﺍ ﺍﺗﻘﻮﺍ ﺍﷲ ﻭﺁﻣﻨﻮﺍ ﺑﺎﷲ ﻭﺭﺳﻮﻟﻪ ‪ ,‬ﻳﺆﺗﻜﻢ ﻛﻔﻠﲔ ﻣﻦ ﺭﲪﺘﻪ ( ﺳﻮﺭﺓ ﺍﳊﺪﻳﺪ ‪ :‬ﺍﻷﻳﺔ ‪28‬‬ ‫ﺃﺫﻥ ﺍﻟﺘﻜﺎﻓﻞ ﻣﻦ ﺍﻟﻜﻔﻞ ﻭﻫﻮ ﺍﳌﺜﻴﻞ ﻭﺍﻟﻀﻌﻒ ‪ ,‬ﻭﺃﻥ ﺍﻟﻜﺎﻓﻞ ﲟﻌﲎ ﺍﻟﻌﺎﺋﻞ ﻭﺍﻟﻀﺎﻣﻦ ‪ ,‬ﻭﺗﻜﺎﻓـﻞ‬ ‫ﺃﻯ ﺗﻀﺎﻣﻦ ﺃﻭ ﺗﻌﺎﻗﻞ ‪ .‬ﻭﻛﻠﻬﺎ ﺗﺄﺗﻰ ﲟﻌﲎ ﺍﻟﺘﺴﺎﻧﺪ ﻭﺍﻟﺘﻌﺎﺿﺪ ‪.‬‬ ‫ﻣﻌﲎ ﺍﻹﺟﺘﻤﺎﻋﻰ ‪:‬‬ ‫ﺃﺻﻞ ﺍﻟﻜﻠﻤﺔ ﻣﻦ ﺍﳉﻤﻊ ﻭﻫﻮ ﺿﺪ ﺍﻟﺘﻔﺮ ﻳﻖ ‪ ,‬ﻭﺍﳉﻤﻊ ﺍﳉﻤﺎﻋﺔ ﻣﻦ ﺍﻟﻨﺎﺱ ‪ ,‬ﻭﺍ‪‬ﻤﻮﻉ ﻫﻮ ﻣـﺎ‬ ‫ﺃﺣﺬ ﻣﻦ ﻫﺎﻫﻨﺎ ﻭﻫﺎﻫﻨﺎ ﻭﺇﻥ ﱂ ﳚﻌﻞ ﻛﺎﻟﺸﻰﺀ ﺍﻟﻮﺍﺣﺪ‪ .‬ﻭﺍﳉﻤﺎﻋﺔ ﺗﺴﻤﻴﺔ ﺑﺎﳌﺼﺪﺭ ‪,‬ﻭﺃﺟﺘﻤﻊ ﺍﻟﻘـﻮﻡ‬ ‫‪[3]602‬‬ ‫ﻭﺇﺳﺘﺠﻤﻌﻮﺍ ﲟﻌﲎ ﲡﻤﻌﻮﺍ ‪.‬‬ ‫ﺃﺫﻥ ﺃﺻﻞ ﺍﻟﻜﻠﻤﺔ ﻣﻦ ﺇﺟﺘﻤﻊ ﲟﻌﲎ ﺿﻢ ﺍﻟﺸﻰﺀ ﺍﱄ ﺍﻟﺸﻰﺀ ‪.‬‬ ‫ﺃﻣﺎ ﺍﻹﺟﺘﻤﺎﻋﻰ ‪:‬ﻓﻬﻮ ﰱ ﺍﻹﺻﻄﻼﺡ ﻳﻌﲎ ‪ :‬ﻋﻠﻢ ﻳﺒﺤﺚ ﰱ ﻧﺸﻮﺀ ﺍﳉﻤﺎﻋـﺎﺕ ﺍﻹﻧـﺴﺎﻧﻴﺔ‪,‬‬ ‫‪[4]603‬‬ ‫ﻭﻃﺒﻴﻌﺘﻬﺎ ﻭﻗﻮﺍﻧﻴﻨﻬﺎ ﻭ ﻧﻈﻤﻬﺎ‬ ‫‪.‬‬ ‫ﻓﺎﻟﺘﻜﺎﻓﻞ ﺗﻌﺎﻭﻥ ﺃﺑﻨﺎﺀ ﺍﶈﺘﻤﻊ _ﻓﺮﺍﺩﻯ ﻭﲨﺎﻋﺎﺕ _ ﻋﻠﻰ ﲢﻘﻴﻖ ﺍﳋﲑ ﻭﺩﻓﻊ ﺍﻟﺸﺮ‪.‬‬ ‫ﻭﳝﻜﻨﻨﺎ ﺃﻥ ﻧﺴﻮﻕ ﺛﻼﺙ ﺗﻌﺮﻳﻔﺎﺕ ﻣﺘﺸﺎ‪‬ﺔ ﻟﻠﺘﻜﺎﻓﻞ ﺍﻹﺟﺘﻤﺎﻋﻰ ‪,‬ﻳﻘﻮﻝ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺃﺑﻮ ﺯﻫﺮﺓ‬ ‫ﻣﻌﺮﻓﺎ ﻟﻪ )ﻳﻘﺼﺪ ﺑﺎﻟﺘﻜﺎﻓﻞ ﺍﻹﺟﺘﻤﺎﻋﻰ ﰱ ﻣﻌﻨﺎﻩ ﺍﻟﻠﻔﻈﻰ ﺃﻥ ﻳﻜﻮﻥ ﺁﺣﺎﺩ ﺍﻟﺸﻌﺐ ﰱ ﻛﻔﺎﻟﺔ ﲨﺎﻋﺘﻬﻢ‬ ‫ﻭﺃﻥ ﻳﻜﻮﻥ ﻛﻞ ﺫﻯ ﺳﻠﻄﺎﻥ ﻛﻔﻴﻼ ﰱ ﳎﺘﻤﻌﻪ ﳝﺪﻩ ﺑﺎﳋﲑ ﻭﺃﻥ ﺗﻜﻮﻥ ﻛﻞ ﺍﻟﻘﻮﻯ ﺍﻹﻧﺴﺎﻧﻴﺔ ﰱ ﺍ‪‬ﺘﻤﻊ‬ ‫ﻣﺘﻼﻗﻴﺔ ﰱ ﺍﶈﺎﻓﻈﺔ ﻋﻠﻰ ﻣﺼﺎﱀ ﺍﻷﻓﺮﺍﺩ ﻭﺩﻓﻊ ﺍﻟﻀﺮﺭ ‪ ,‬ﰒ ﺍﶈﺎﻓﻈﺔ ﻋﻠﻰ ﺩﻓﻊ ﺍﻟﻀﺮ ﺭ ﻋـﻦ ﺍﻟﺒﻨـﺎﺀ‬ ‫‪[5]604‬‬ ‫ﺍﻹﺣﺘﻤﺎﻋﻰ ‪,‬ﻭﺇﻗﺎﻣﺘﻪ ﻋﻠﻰ ﺃﺳﺲ ﺳﻠﻴﻤﺔ(‬ ‫ﻭﻳﻌﺮﻓﻪ ﺍﻷﺳﺘﺎﺫ ﻋﺒﺪ ﺍﷲ ﻋﻠﻮﺍﻥ ﺑﻘﻮﻟﻪ ‪ ):‬ﺃﻥ ﻳﺘﻀﺎﻣﻦ ﺃﺑﻨﺎﺀ ﺍ‪‬ﺘﻤﻊ ﻭﻳﺘﺴﺎﻧﺪﻭﺍ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ ﺳـﻮﺍﺀ‬ ‫ﺃﻛﺎﻧﻮﺍ ﺃﻓﺮﺍﺩﺍ ﺃﻭ ﲨﺎﻋﺎﺕ ﺣﻜﺎﻣﺎ ﺃﻭ ﳏﻜﻮﻣﲔ ﻹﲢﺎﺫ ﻣﻮﺍﻗﻒ ﺇﳚﺎﺑﻴﺔ ﻛﺮﻋﺎﻳﺔ ﺍﻟﻴﺘﻴﻢ ﺃﻭ ﺳﻠﺒﻴﺔ ﻛﺘﺤﺮﱘ‬ ‫‪[6]605‬‬ ‫ﺍﻹﺣﺘﻜﺎﺭ ‪(.‬‬ ‫ﺃﻣﺎ ﺩ‪.‬ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﳋﻴﺎﻁ ﻓﻴﻌﺮﻓﻪ ﺏ‪):‬ﺗﺴﺎﻧﺪ ﺃﻓﺮﺍﺩ ﺍ‪‬ﺘﻤﻊ ﻭﲨﺎﻋﺘﻪ ﲝﻴﺚ ﻻ ﺗﻄﻐﻰ ﻭﻻﺗـﺬﻭﺏ‬ ‫ﻣﺼﻠﺤﺔ ﺍﻟﻔﺮﺩ ﻋﻠﻰ ﻣﺼﻠﺤﺔ ﺍﳉﻤﺎﻋﺔ ‪،‬ﻭﺇﳕﺎ ﻳﺒﻘﻰ ﻟﻠﻔﺮﺩ ﻛﻴﺎﻧﻪ ﻭﺇﺑﺪﺍﻋﻪ ﻭﳑﻴﺰﺍﺗﻪ ﻭﻟﻠﺠﻤﺎﻋﺔ ﻫﻴﺌﺘـﻬﺎ‬ ‫ﻭﺳﻴﻄﺮ‪‬ﺎ ﻓﻴﻌﻴﺶ ﺍﻷﻓﺮﺍﺩ ﰱ ﻛﻔﺎﻟﺔ ﺍﳉﻤﺎﻋﺔ ﻛﻤﺎ ﺗﻜﻮﻥ ﺍﳉﻤﺎﻋﺔ ﻣﺘﻼﻗﻴﺔ ﰱ ﻣﺼﺎﱀ ﺍﻵﺣﺎﺩ ﻭﺩﻓﻊ‬ ‫‪[7]606‬‬ ‫ﺍﻟﻀﺮﺭ ﻋﻨﻬﻢ‪(.‬‬

‫ﻭﺍﳌﺼﺒﺎﺡ ﺍﳌﻨﲑ ‪ ,‬ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﻠـﻰ ﺍﳌﻘـﺮﻯ‬

‫]‪602[3‬ﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ ‪ ,‬ﳎﺪ ﺍﻟﺪﻳﻦ ﺍﻟﻔﲑﻭﺯﺁﺑﺎﺩﻯ ‪13-3,‬‬ ‫ﺍﻟﻔﻴﻮﻣﻰ ‪149-1‬‬ ‫]‪603[4‬ﺍﳌﻌﺠﻢ ﺍﻟﻮﺳﻴﻂ ‪,‬ﳎﻤﻊ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ‪ ,140-1‬ﻗﺎﻡ ﺑﺈﺧﺮﺍﺟﻪ ﺇﺑﺮﺍﻫﻴﻢ ﻣﺼﻄﻔﻰ ﻭﺁﺧﺮﻭﻥ ‪,‬ﻣﻄﺒﻌﺔ ﻣﺼﺮ‬ ‫]‪ 604[5‬ﺍﻟﺘﻜﺎﻓﻞ ﺍﻹﺣﺘﻤﺎﻋﻰ ﰱ ﺍﻹﺳﻼﻡ ﺹ‪ 4‬ﻟﻺﻣﺎﻡ ﳏﻤﺪ ﺃﺑﻮ ﺯﻫﺮﺓ – ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺍﻟﻌﺮﰉ ﺑﲑﻭﺕ ﻟﺒﻨﺎﻥ‬ ‫]‪ 605[6‬ﺍﻟﺘﻜﺎﻓﻞ ﺍﻹﺟﺘﻤﺎﻋﻲ ﰱ ﺍﻹﺳﻼﻡ ﺹ‪ 12‬ﻋﺒﺪ ﺍﷲ ﻋﻠﻮﺍﻥ ﻁ ‪ 3‬ﺑﺪﻭﻥ ﺗﺄﺭﻳﺦ‬ ‫]‪606[7‬ﺍ‪‬ﺘﻤﻊ ﺍﳌﺘﻜﺎﻓﻞ ﰱ ﺍﻹﺳﻼﻡ ﺻﺼﺼﺺ‪74‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ ﺑﺪﻭﻥ ﺗﺄﺭﻳﺦ‬

‫ﺩ ﺳﻌﺪ ﺍﻟﺪﻳﻦ ﻣﻨﺼﻮﺭ ﳏﻤﺪ ‪309 -‬‬

‫ﺇﺫﻥ ﺍﻟﺘﻜﺎﻓﻞ ﰲ ﺍﻹﺳﻼﻡ ﻳﻌﲎ ﻣﺴﺆﻟﻴﺔ ﺍﻟﻔﺮﺩ ﻣﻊ ﺍﳉﻤﺎﻋﺔ ﻭﺍﳌﻔﻬﻮﻡ ﺍﻟﻌﺎﻡ ﻳـﺴﺘﻨﺒﻂ ﻣـﻦ ﻗـﻮﻝ‬ ‫‪[8]607‬‬ ‫ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ) ﺍﳌﺆﻣﻦ ﻟﻠﻤﺆﻣﻦ ﻛﺎﻟﺒﻨﻴﺎﻥ ﻳﺸﺪ ﺑﻌﻀﻪ ﺑﻌﻀﺎ (‪.‬‬ ‫ﻓﻤﻦ ﺍﻷﻣﻮﺭ ﺍﻟﱴ ﻳﺸﺪ ﻓﻴﻬﺎ ﺍﳌﺆﻣﻦ ﻋﻠﻰ ﻳﺪ ﺃﺧﻴﻪ ﺍﳌﺆﻣﻦ ﺗﻔﻘﺪ ﺃﺣﻮﺍﻟﻪ ﰱ ﺻـﺤﺘﻪ ﻭﻣﺮﺿـﻪ‬ ‫ﻭﺍﳌﺄﻭﻧﺔ ﻋﻠﻰ ﺃﻣﻮﺭ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻷﺧﺮﺓ ﻭﺫﻟﻚ ﺑﺎﻟﻨﺼﺢ ﻭﺍﻟﺘﺬﻛﲑ ﺑﻄﺎﻋﺔ ﺍﷲ ﻭﺗﻘﻮﺍﻩ ﰱ ﺍﻟﺴﺮ ﻭﺍﻟﻌﻠﻦ ‪.‬‬ ‫ﺃﻥ ﺍﻟﺘﻜﺎﻓﻞ ﺍﻹﺟﺘﻤﺎﻋﻰ ﻧﻈﺎﻡ ﻣﺘﻜﺎﻣﻞ ﻻ ﻳﻘﺘﺼﺮ ﻋﻠﻰ ﻭﺟﻪ ﻭﺍﺣﺪ ﻣﻦ ﻭﺟﻮﻩ ﺍﻟﱪ ﺑﻞ ﻳـﺸﻤﻞ‬ ‫ﻛﻞ ﺃﻭﺟﻪ ﺍﻟﱪ ﻭﺍﻹﺣﺴﺎﻥ ‪.‬‬ ‫ﻓﻤﺎ ﻫﻮ ﺍﻟﱪ ؟‬ ‫ﺟﺎﺀ ﺍﻟﱪ ﰱ ﺍﻟﻘﺮﺁﻥ ﲟﻌﲎ ﺣﺴﻦ ﺍﳌﻌﺎﻣﻠﺔ ‪ ,‬ﻭﺍﻟﺒﻌﺪ ﻋﻦ ﺇﻋﻤﺎﻝ ﺍﻟﺸﻘﺎﺀ ﻭﺍﻟﻄﻐﻴﺎﻥ ﻗـﺎﻝ ﺗﻌـﺎﱃ‬ ‫)ﻭﺑﺮﺍ ﺑﻮﺍﻟﺪﺗﻰ ﻭﱂ ﳚﻌﻠﲎ ﺟﺒﺎﺭﺍ ﺷﻘﻴﺎ ( ﺳﻮﺭﺓ ﻣﺮﱘ ‪ ,‬ﺍﻷﻳﺔ ‪33‬‬ ‫ﻭﺟﺎﺀ ﲟﻌﲎ ﺍﻹﻧﻔﺎﻕ ﻭﺍﻟﺒﺬﻝ ﰱ ﺳﺒﻴﻞ ﺍﷲ ‪ ,‬ﻗﺎﻝ ﺗﻌﺎﱃ )ﻟﻦ ﺗﻨﺎﻟﻮﺍ ﺍﻟﱪ ﺣﱴ ﺗﻨﻔﻘﻮﺍ ﳑﺎ ﲢﺒﻮﻥ (‬ ‫ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ﺍﻵﻳﺔ ‪92:‬‬ ‫ﻭﲟﻌﲎ ﺍﻟﻌﺒﺎﺩﺓ ﻣﻦ ﺻﻼﺓ ﻭﺯﻛﺎﺓ ‪ ,‬ﻭﰲ ﺍﻷﻳﺔ ﺭﺩ ﻋﻠﻰ ﺑﲎ ﺇﺳﺮﺍﺋﻴﻞ ﺣﻴﺚ ﺃﻣـﺮﻫﻢ ﺑﺄﻗﺎﻣـﺔ‬ ‫ﺍﻟﺼﻼﺓ ﻭﺇﻳﺘﺎﺀ ﺍﻟﺰﻛﺎﺓ ) ﺃﺗﺄﻣﺮﻭﻥ ﺍﻟﻨﺎﺱ ﺑﺎﻟﱪ ﻭﺗﻨﺴﻮﻥ ﺃﻧﻔﺴﻜﻢ ﻭﺃﻧﺘﻢ ﺗﺘﻠـﻮﻥ ﺍﻟﻜﺘـﺎﺏ ‪ ,‬ﺃﻓـﻼ‬ ‫ﺗﻌﻘﻠﻮﻥ ( ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺍﻵﻳﺔ ‪44:‬‬ ‫ﻭﺟﺎﺀ ﺍﻟﱪ ﲟﻌﲎ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻟﻔﻀﺎﺋﻞ ﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻹﻋﺘﻘﺎﺩﻳﺔ ﻭ ﺍﳋﻠﻘﻴﺔ ‪) :‬ﻟﻴﺲ ﺍﻟـﱪ ﺃﻥ ﺗﻮﻟـﻮﺍ‬ ‫ﻭﺟﻮﻫﻜﻢ ﻗﺒﻞ ﺍﳌﺸﺮﻕ ﻭﺍﳌﻐﺮﺏ ﻭﻟﻜﻦ ﺍﻟﱪ ﻣﻦ ﺁﻣﻦ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻭﺍﳌﻼﺋﻜـﺔ ﻭﺍﻟﻜﺘـﺎﺏ‬ ‫ﻭﺍﻟﻨﺒﻴﲔ ﻭﺁﺗﻰ ﺍﳌﺎﻝ ﻋﻠﻰ ﺣﺒﻪ ﺫﻭﻯ ﺍﻟﻘﺮﰉ ﻭﺍﻟﻴﺘﺎﻣﻰ ﻭﺍﳌﺴﺎﻛﲔ ﻭﺍﺑﻦ ﺍﻟﺴﺒﻴﻞ ﻭﺍﻟﺴﺎﺋﻠﲔ ﻭﰱ ﺍﻟﺮﻗﺎﺏ‬ ‫ﻭﺃﻗﺎﻡ ﺍﻟﺼﻼﺓ ﻭﺁﺗﻰ ﺍﻟﺰﻛﺎﺓ ﻭﺍﳌﻮﻓﻮﻥ ﺑﻌﻬﺪﻫﻢ ﺃﺫﺍ ﻋﺎﻫﺪﻭﺍ ﻭﺍﻟﺼﺎﺑﺮﻳﻦ ﰱ ﺍﻟﺒﺄﺳﺂﺀ ﻭﺍﻟـﻀﺮﺍﺀ ﻭﺣـﲔ‬ ‫ﺍﻟﺒﺄﺱ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﺻﺪﻗﻮﺍ ﻭﺃﻭﻟﺌﻚ ﻫﻢ ﺍﳌﺘﻘﻮﻥ ( ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺍﻵﻳﺔ ‪. 177‬‬ ‫ﻭﻗﺪ ﺟﺎﺀ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﰱ ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ﺍﻷﻳﺔ ‪) 2 :‬ﻭﺗﻌﺎﻭﻧﻮﺍ ﻋﻠﻰ ﺍﻟﱪ ﻭﺍﻟﺘﻘﻮﻯ ﻭﻻ‬ ‫ﺗﻌﺎﻭﻧﻮﺍ ﻋﻠﻰ ﺍﻷﰒ ﻭﺍﻟﻌﺪﻭﺍﻥ (‬ ‫ﻓﻤﺎ ﺍﳌﺮﺍﺩ ﺑﺎﻟﺘﻘﻮﻯ ﰱ ﺍﻟﻘﺮﺍﻥ ﺑﻌﺪ ﺑﻴﺎﻥ ﺍﻟﱪ ؟‬ ‫ﺟﺎﺀﺕ ﺍﻟﺘﻘﻮﻯ ﲟﻌﲎ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻟﻔﻀﺎﺋﻞ ﺍﻹﻋﺘﻘﺎﺩﻳﺔ ﻭﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﳋﻠﻘﻴﺔ ‪.‬ﻗـﺎﻝ ﺗﻌـﺎﱃ ﰱ‬ ‫ﺳﻮﺭﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺍﻷﻳﺎﺕ ‪ ) 3-1‬ﺃﱂ ﺫﻟﻚ ﺍﻟﻜﺘﺎﺏ ﻻﺭﻳﺐ ﻓﻴﻪ ﻫﺪﻱ ﻟﻠﻤﺘﻘﲔ ﺍﻟﺬﻳﻦ ﻳﺆﻣﻨﻮﻥ ﺑﺎﻟﻐﻴﺐ‬ ‫ﻭﻳﻘﻴﻤﻮﻥ ﺍﻟﺼﻼﺓ ﻭﳑﺎ ﺭﺯﻗﻨﺎﻫﻢ ﻳﻨﻔﻘﻮﻥ (‬ ‫ﻭﺟﺎﺀﺕ ﲟﻌﲎ ﺍﻟﻘﻴﺎﻡ ﺑﺸﺆﺅﻥ ﺍﶈﺮﻭﻣﲔ ﻭﺍﶈﺘﺎﺟﲔ ﻭﺇﻳﺘﺎﺋﻬﻢ ﺣﻘﻮﻗﻬﻢ ﻗﺎﻝ ﺗﻌﺎﱃ ﰱ ﺳـﻮﺭﺓ‬ ‫ﺍﻟﺬﺍﺭﻳﺎﺕ ﺍﻷﻳﺎﺕ‪) 19-15‬ﺇﻥ ﺍﳌﺘﻘﲔ ﰱ ﺟﻨﺎﺕ ﻭﻋﻴﻮﻥ ﺀﺍﺧﺬﻳﻦ ﻣﺂ ﺁ ﺗﺎﻫﻢ ﺭ‪‬ﻢ ﺇ‪‬ﻢ ﻛﺎﻧﻮﺍ ﻗﺒـﻞ‬ ‫]‪607[8‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻯ ﺑﺸﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ ‪ , 464-10‬ﻛﺘﺎﺏ ﺍﻷﺩﺏ ‪ ,‬ﺑﺎﺏ ﺗﻌﺎﻭﻥ ﺍﳌـﺆﻣﻨﲔ ﺑﻌـﻀﻬﻢ ﺑﻌـﻀﺎ‬ ‫ﺣﺪﻳﺚ ﺭﻗﻢ ‪6026‬‬ ‫ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪, 199 -4‬ﻛﺘﺎﺏ ﺍﻟﱪ ﻭﺍﻟﺼﻠﺔ ﻭﺍﻷﺩﺏ ‪,‬ﺑﺎﺏ ﺗﺮﺍﺣﻢ ﺍﳌﺆﻣﻨﲔ ﻭﺗﻌﺎﻃﻔﻬﻢ ﻭﺗﻌﺎﺿﺪﻫﻢ ‪ ,‬ﺣﺪﻳﺚ‬ ‫ﺭﻗﻢ‪2314‬‬

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‫ﺫﻟﻚ ﳏﺴﻨﲔ ﻛﺎﻧﻮﺍ ﻗﻠﻴﻼ ﻣﻦ ﺍﻟﻠﻴﻞ ﻣﺎ ﻳﻬﺠﻌﻮﻥ ﻭﺑﺎﻷﺳﺤﺎﺭ ﻫﻢ ﻳﺴﺘﻐﻔﺮﻭﻥ ﻭﰱ ﺃﻣـﻮﺍﳍﻢ ﺣـﻖ‬ ‫ﻟﻠﺴﺎﺋﻞ ﻭﺍﶈﺮﻭﻡ (‪.‬‬ ‫ﺃﻣﺎ ﻣﻦ ﺃﺣﺎﺩﻳﺚ ﺍﻟﻨﱮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰱ ﻫﺬﺍ ﺍﳌﻌﲎ ﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ ) ﻣﺜـﻞ‬ ‫ﺍﳌﺆﻣﻨﲔ ﰱ ﺗﻮﺍﺩﻫﻢ ﻭﺗﺮﺍﲪﻬﻢ ﻭﺗﻌﺎﻃﻔﻬﻢ ﻣﺜﻞ ﺍﳉﺴﺪ ﺍﻟﻮﺍﺣﺪ ﺇﺫﺍ ﺃﺷﺘﻜﻰ ﻣﻨﻪ ﻋﻀﻮ ﺗﺪﺍﻋﻰ ﻟﻪ ﺳﺎﺋﺮ‬ ‫‪[9]608‬‬ ‫‪.‬‬ ‫ﺍﳉﺴﺪ ﺑﺎﻟﺴﻬﺮ ﻭﺍﳊﻤﻰ (‬

‫ﻭﻫﺬﺍ ﻧﺺ ﰱ ﺗﻜﺎﻓﻞ ﺍ‪‬ﺘﻤﻊ ﻭﻣﺴﺆﻟﻴﺔ ﺃﻓﺮﺍﺩﻩ ﻋﻦ ﺁﻻﻡ ﻓﺮﺩ ﻭﺍﺣﺪ ﻣﻨﻪ ‪.‬‬

‫ﻭﻗﺎﻝ ﺍﳌﻨﺎﻭﻯ ﰱ ﺷﺮﺣﻪ ﳊﺪﻳﺚ ) ﺍﳌﺆﻣﻦ ﻟﻠﻤﺆﻣﻦ ﻛﺎﻟﺒﻨﻴﺎﻥ ﻳﺸﺪ ﺑﻌـﻀﻪ ﺑﻌـﻀﺎ (‪ ,‬ﻻﻥ‬ ‫ﺃﻗﻮﺍﻫﻢ ﳍﻢ ﺭﻛﻦ ‪ ,‬ﻭﺿﻌﻴﻔﻬﻢ ﻣﺴﺘﻨﺪ ﻟﺬﻟﻚ ﺍﻟﺮﻛﻦ ﺍﻟﻘﻮﻯ ‪ ,‬ﻓﺈﺫﺍ ﻭﺍﻻﻩ ﻗﻮﻯ ﲟﺎ ﺑﺒﺎﻃﻨﻪ ‪ ,‬ﻭﳌﺎﺻـﺐ‬ ‫ﻋﻠﻰ ﻛﻞ ﺃﺣﺪ ﺃﻥ ﳛﺼﻞ ﻟﻨﻔﺴﻪ ﺃﺩﱏ ﻣﺎ ﳛﺘﺎﺝ ﺃﻟﻴﻪ ﺇﻻ ﲟﻌﺎﻭﻧﺔ ﻋﺪﺓ ﻟﻪ ‪ ,‬ﻓﻠﻘﻤﺔ ﻃﻌﺎﻡ ﻟﻮ ﻋﺪﺩﻧﺎ‬ ‫ﺗﻌﺐ ﲢﺼﻴﻴﻠﻬﺎ ﻣﻦ ﺯﺭﻉ ﺁﻻ‪‬ﺎ ﻟﺼﻌﺐ ﺣﺼﺮﻩ ‪ ,‬ﻓﻠﺬﻟﻚ ﻗﻴﻞ ‪ :‬ﺍﻹﻧﺴﺎﻥ ﻣﺪﱏ ﺑﺎﻟﻄﺒﻊ ‪ ,‬ﻭﻻﳝﻜﻨﻪ‬ ‫ﺍﻟﺘﻔﺮﺩ ﻋﻦ ﺍﳉﻤﺎﻋﺔ ﺑﻌﻴﺸﻪ ﺑﻞ ﻳﻔﺘﻘﺮ ﺑﻌﻀﻬﻢ ﻟﺒﻌﺾ ﰱ ﻣﺼﺎﱀ ﺍﻟﺪﺍﺭﻳﻦ ﻭﻋﻠﻰ ﺫﻟﻚ ﻧﺒﻪ ﺍﳊﺪﻳﺚ (‬ ‫‪[10]609‬‬ ‫‪.‬‬ ‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ ) ﻭﺍﻋﺒﺪﻭﺍ ﺍﷲ ﻭﻻ ﺗﺸﺮﻛﻮﺍ ﺑﻪ ﺷﻴﺌﺎ ﻭﺑﺎﻟﻮﺍﻟﺪﻳﻦ ﺇﺣﺴﺎﻧﺎ ﻭﺑﺬﻯ ﺍﻟﻘـﺮﰉ ﻭﺍﻟﻴﺘـﺎﻣﻰ‬ ‫ﻭﺍﳌﺴﺎﻛﲔ ﻭﺍﳉﺎﺭ ﺫﻯ ﺍﻟﻘﺮﰉ ﻭﺍﳉﺎﺭ ﺍﳉﻨﺐ ﻭﺍﺑﻦ ﺍﻟﺴﺒﻴﻞ ﻭﻣﺎﻣﻠﻜﺖ ﺍﳝﺎﻧﻜﻢ ﺇﻥ ﺍﷲ ﻻ ﳛﺐ ﻣﻦ‬ ‫ﻛﺎﻥ ﳐﺘﺎﻻ ﻓﺨﻮﺭﺍ ﺍﻟﺬﻳﻦ ﻳﺒﺨﻠﻮﻥ ﻭﻳﺄﻣﺮﻭﻥ ﺍﻟﻨﺎﺱ ﺑﺎﻟﺒﺨﻞ ﻭﻳﻜﺘﻤﻮﻥ ﻣﺎ ﺁﺗﺎﻫﻢ ﺍﷲ ﻣـﻦ ﻓـﻀﻠﻪ‬ ‫ﻭﺃﻋﺘﺪﻧﺎ ﻟﻠﻜﺎﻓﺮﻳﻦ ﻋﺬﺍﺑﺎ ﻣﻬﻴﻨﺎ ﻭﺍﻟﺬﻳﻦ ﻳﻨﻔﻘﻮﻥ ﺃﻣﻮﺍﳍﻢ ﺭﺋﺎﺀ ﺍﻟﻨﺎﺱ ﻭﻻ ﻳﺆﻣﻨﻮﻥ ﺑﺎﷲ ﻭﻻ ﺑـﺎﻟﻴﻮﻡ‬ ‫ﺍﻷﺧﺮ ( ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺍﻷﻳﺔ ‪38--36‬‬ ‫ﻫﺬﻩ ﺍﻷﻳﺔ ﺩﻟﻴﻞ ﻛﻤﺎ ﻗﺎﻝ ﺃﻛﺜﺮ ﺍﳌﻔﺴﺮﺑﻦ ﺩﻟﻴﻞ ﻭﺍﺿﺢ ﻋﻠﻰ ﺍﻟﺘﻜﺎﻓﻞ ﺍﻹﺟﺘﻤﺎﻋﻰ ‪ ,‬ﻭﻳﺸﻤﻞ‬ ‫ﻫﺬﺍ ﺍﻟﻮﺍﻟﺪﻳﻦ ﺍﻹﺣﺴﺎﻥ ﺇﻟﻴﻬﻢ ‪ ,‬ﻭﺫﻭﻯ ﺍﻟﻘﺮﰉ ﻭﺍﳉﲑﺍﻥ ﻭﺍﳌﺴﺎﻓﺮﻳﻦ ﻭﺍﳌﺴﺎﻛﲔ ﻭﺍﻷﻳﺘﺎﻡ ﻭﻏـﱪﻫﻢ‬ ‫ﻣﻦ ﺍﻟﻨﺎﺱ ‪ ,‬ﻓﻴﺠﺐ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﻌﻄﻒ ﻋﻠﻴﻬﻢ ﻭﻧﻮﺩﻫﻢ ﻭﻧﺼﻠﻬﻢ ‪ ,‬ﻷﻥ ﺫﻟﻚ ﺗﻘﺮﺏ ﺍﱃ ﺍﷲ ﻭﻋﺒـﺎﺩﺓ‬ ‫‪[11]610‬‬ ‫ﻟﻪ‬ ‫‪.‬‬ ‫ﺃﻧﻮﻉ ﺍﻟﺘﻜﺎﻓﻞ ﻭﺻﻮﺭﻩ ‪_:‬‬ ‫ﻳﺘﺒﲔ ﳑﺎ ﺫﻛﺮﻧﺎ ﻣﻦ ﺍﻷﻳﺎﺕ ﺍﻟﺒﻴﻨﺎﺕ ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺴﺎﺑﻘﺔ ﺍﻥ ﺍ ﻹﺳﻼﻡ ﺃﻣﺮ ﺑﺎﻟﺘﻜﺎﻓﻞ ﻭﺣـﺚ‬ ‫ﻋﻠﻴﻪ ‪ ,‬ﲟﻌﻨﺎﻩ ﺍﻟﺸﺎﻣﻞ ﻭﻗﺪ ﺗﻔﻨﻦ ﺍﻟﻌﻠﻤﺎﺀ ﰱ ﺫﻛﺮ ﻧﻮﻉ ﺍﻟﺘﻜﺎﻓﻞ ﻭﺻﻮﺭﻩ ﻓﻤﻦ ﺫﻟﻚ ﻣﺎ ﺳﺎﻗﺔ ﺍﻟﻌﻼﻣﺔ‬ ‫‪[12]611‬‬ ‫ﻣﺼﻄﻔﻰ ﺍﻟﺴﺒﺎﻋﻰ ﺭﲪﻪ ﺍ ﷲ ﺗﻌﺎﱃ ﰱ ﻛﺘﺎﺑﻪ )ﺍﻟﺘﻜﺎﻓﻞ ﺍﻹﺟﺘﻤﺎﻋﻰ (‬ ‫ﻣﻨﻬﺎ ﺃﻭﻻ ﺍﻟﺘﻜﺎﻓـﻞ‬ ‫ﺍﻷﺩﰉ ‪-:‬‬ ‫]‪608[9‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺑﺸﺮﺡ ﺍﻟﺒﺨﺎﺭﻯ ‪,‬ﻛﺘﺎﺏ ﺍﻷﺩﺏ ‪ 452-10‬ﺑﺎﺏ ﺭﲪﺔ ﺍﻟﻨﺎﺱ ﺑﺎﻟﺒﻬﺎﺋﻢ ﺭﻗﻢ ‪, 6008‬ﻭﻣﺴﺴﻠﻢ‬ ‫‪ ,‬ﺷﺮﺡ ﺍﻟﻨﻮﻭﻯ ‪, 140-16‬ﻛﺘﺎﺏ ﺍﻟﱪ ﺑﺎﺏ ﺭﻗﻢ ‪16‬‬ ‫]‪ 609[10‬ﻓﻴﺾ ﺍﻟﻘﺪﻳﺮ ‪.252-6‬‬ ‫]‪610[11‬ﺍ‪‬ﺘﻤﻊ ﺍﻹﺳﻼﻣﻰ ﺩ‪ .‬ﳏﻤﺪ ﳒﻴﺐ ﺃﺑﻮ ﻋﺠﻮﺓﺹ‪ 260‬ﻣﻜﺘﺒﺔ ﻣﺪﺑﻮﱃ ﺍﻟﻘﺎﻫﺮﺓ ‪1999‬‬ ‫]‪611[12‬ﺍﻧﻈﺮ ﻟﺘﻜﺎﻓﻞ ﺍﻹﺟﺘﻤﺎﻋﻰ ﺩ‪ .‬ﻣﺼﻄﻔﻰ ﺍﻟﺴﺒﺎﻋﻰ ‪188-1181‬ﺑﺘﺼﺮﻑ‬

‫ﺩ ﺳﻌﺪ ﺍﻟﺪﻳﻦ ﻣﻨﺼﻮﺭ ﳏﻤﺪ ‪311 -‬‬

‫ﺟﺎﺀ ﰱ ﺍﳊﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ ﺍﻧﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‪ ) -:‬ﺃﺣﺐ ﻟﻠﻨﺎﺱ ﻣﺎﲢـﺐ ﻟﻨﻔـﺴﻚ‬ ‫‪[13]612‬‬ ‫(‬ ‫ﻳﻌﲎ ﺃﻥ ﻳﺸﻌﺮ ﻛﻞ ﺷﺨﺺ ﺑﺎﳊﺐ ﻭﺍﻟﻌﻄﻒ ﳓﻮ ﺍﻷﺧﺮﻳﻦ ﻭﺫﻟﻚ ﺑﺎﳌﻌﺎﻣﻠـﺔ ﺍﳊـﺴﻨﺔ‬ ‫ﻭﺍﻟﺘﻌﺎﻭﻥ ﰱ ﻣﻨﺎﺣﻰ ﺍﳊﻴﺎﺓ ﺍﳌﺨﺘﻠﻔﺔ ‪ ,‬ﰱ ﺍﳋﲑ ﻭﺍﻟﺸﺮ ‪.‬‬ ‫ﺛﺎﻧﻴﺎ ﺍﻟﺘﻜﺎﻓﻞ ﺍﻟﻌﻠﻤﻰ ‪-:‬‬ ‫ﻳﻨﺒﻐﻰ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺑﺬﻟﻪ ﳌﻦ ﻫﻮ ﻟﻪ ﺃﻫﻞ ‪ ,‬ﻭﻻ ﻳﻜﺘﻤﻮﻧﻪ ﻻﻥ ﻛﺘﻤﺎﻥ ﺍﻟﻌﻠﻢ ﻣﺬﻣﻮﻡ‬ ‫‪[14]613‬‬ ‫ﺟﺎﺀ ﰱ ﺍﳊﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ )ﻣﻦ ﻛﺘﻢ ﻋﻠﻤﺎ ﺃﳉﻤﻪ ﺍﷲ ﺑﻠﺠﺎﻡ ﻣﻦ ﻧﺎﺭ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ‪(.‬‬ ‫ﻓﻴﻨﺒﻐﻰ ﻋﻠﻰ ﺩﻭﺭﺍ ﻟﻌﻠﻢ ﺧﺎﺻﺔ ﺍﳉﺎﻣﻌﺎﺕ ﻭﺍﳌﻌﺎﻫﺪ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺘﻌﺎﻭﻥ ﻓﻴﻤـﺎ ﺑﻴﻨـﻬﺎ ‪ ,‬ﻻﻥ ﺍﻟﻌﻠـﻢ‬ ‫ﻭﳌﻌﺮﻓﺔ ﻟﻴﺲ ﺣﻜﺮﺍ ﻋﻠﻰ ﺃﺣﺪ ‪ ,‬ﺑﻞ ﳘﺎ ﻟﻠﺠﻤﻴﻊ ‪.‬‬ ‫ﻭﻳﺪﺧﻞ ﰱ ﺫﻟﻚ ﺗﺒﺎﺩﻝ ﺍﳋﺒﺎﺭﺕ ﺍﻟﻌﻠﻤﻴﺔ ﻛﺎﻟﻜﺘﺐ ﻭﺗﺒﺎﺩﻝ ﺍﻟﺮﺳﺎﺋﻞ ﻭﺍ‪‬ﻼﺕ ‪ ,‬ﺑﻞ ﻭﺍﻷﺳﺎﺗﺬﺓ ‪,‬‬ ‫ﻭﻗﺪ ﺃﺷﺘﻬﺮ ﻋﻨﺪ ﺃﻫﻞ ﺍﳊﺪﻳﺚ ﻣﻨﺬ ﻗﺪﱘ ﺍﻟﺰﻣﺎﻥ ﺍﻟﺮﺣﻼﺕ ﺍﻟﻌﻠﻤﻴﺔ ‪ ,‬ﻣﻦ ﺃﺟﻞ ﻧﺸﺮ ﺍﳊﺪﻳﺚ ﻭﺃﺧـﺬﻩ‬ ‫ﻓﻬﺬﺍ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﷲ ﺍﻟﺼﺤﺎﰊ ﺍﳉﻠﻴﻞ ﻳﺘﺸﺮﻱ ﺭﺍﺣﻠﺔ ﻭﻳﺴﲑ ﻣﻦ ﺍﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ ﺇﱃ ﻣﺼﺮ ﻟﻴﺴﺄﻝ‬ ‫ﻋﻘﺒﺔ ﺑﻦ ﻋﺎﻣﺮ ﻋﻦ ﺣﺪﻳﺚ ﰱ ﺳﺘﺮ ﺍﳌﺆﻣﻦ ﱂ ﻳﺒﻘﻰ ﺃﺣﺪ ﺳﻮﻯ ﻋﻘﺒﺔ ﲰﻌﻪ ﻣﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻـﻠﻰ ﷲ‬ ‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻘﺎﻝ ﻟﻪ ﻋﻘﺒـﺔ ‪ ) :‬ﻣﻦ ﺳﺘﺮ ﻣﺆﻣﻨﺎ ﻓىﺎ ﻟﺪﻧﻴﺎ ﻋﻠﻰ ﺧﺰﻳﻪ ﺳـﺘﺮﻩ ﺍ ﷲ ﻳـﻮﻡ ﻟﻘﻴﺎﻣـﺔ‬ ‫‪[15]614‬‬ ‫(‬ ‫ﻓﻌﺎﺩ ﺳﻴﺪﻧﺎ ﺟﺎﺑﺮ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ﺑﻌﺪ ﲰﺎﻋﻪ ﺍﳊﺪﻳﺚ ‪.‬ﺃﺫﻥ ﺍﻟﺘﻜﺎﻓﻞ ﺍﻟﻌﻠﻤﻰ ﻳﻘﻀﻰ ﺍﻟﺘﻌـﺎﻭﻥ‬ ‫ﺑﲔ ﺍﳌﺆﺳﺴﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ ﺍﳌﺨﺘﻠﻔﺔ ‪ ,‬ﻭﻣﺪ ﻳﺪ ﺍﻟﻌﻮﻥ ﻟﻶﺧﺮ ‪.‬‬ ‫ﺛﺎﻟﺜﺎﺍﻟﺘﻜﺎﻓﻞ ﺍﻟﺴﻴﺎﺳﻰ ‪-:‬‬ ‫ﲟﺎ ﻥ ﺍﻹﺳﻼﻡ ﻗﺪ ﺑﲔ ﻟﻜﻞ ﺃﺣﺪ ﻣﺴﺆﻟﻴﺘﻪ ﻭﺣﺜﻪ ﻋﻠﻰ ﲢﻤﻠﻬﺎ ‪ ,‬ﺧﺎﺻﺔ ﺍﻟﻨﺼﺢ ﻟﻮﻻﺓ ﺍﻷﻣﻮﺭ ‪,‬‬ ‫ﻓﺎﻟﻘﺮﺁﻥ ﺭﻓﻊ ﻣﱰﻟﺔ ﺍﺍﻟﻌﻠﻤﺎﺀ ﻭﻟﻜﻦ ﻃﺎﻟﺒﻬﻢ ﺑﺎﻟﻀﺮﻳﺒﺔ ﻋﻠﻰ ﺫﻟﻚ ‪ ,‬ﺣﻴﺚ ﺍﻟﻨﺼﺢ ﻭﺍﳌﺸﻮﺭﺓ ﻟﻠﺤﺎﻛﻢ‬ ‫ﻭﻟﻠﺮﻋﻴﺔ ﻓﻜﻞ ﺇﻧﺴﺎﻥ ﻣﺴﺆﻭﻝ ﻋﻦ ﺍ ﻟﺒﻼﺩ ﻛﻤﺎ ﰲ ﺍﳊﺪﻳﺚ )ﻛﻠﻜﻢ ﺭﺍﻉ ﻭﻛﻠﻜﻢ ﻣﺴﺆ ﻝ ﻋـﻦ‬ ‫‪[16]615‬‬ ‫ﺭﻋﻴﺘﻪ (‬ ‫ﻭﻣﻦ ﻫﻨﺎ ﻗﺮﺭ ﺍﻟﻔﻘﻬﺎﺀ ﺃﻥ ﺍﳌﺴﻠﻢ ﺇﺫﺍ ﺃﺟﺎﺭ ﺭﺟﻼﺣﺮﺑﻴﺎ ﻭﺃﻋﻄﺎﻩ ﺍﻷﻣﺎﻥ ﻓﻴﻨﺒﻐﻰ ﻋﻠـﻰ ﺍﻟﺪﻭﻟـﺔ‬ ‫ﺍﻹﻟﺰﺍﻡ ﺑﻪ ﻣﻬﻤﺎ ﻛﺎﻧﺎ‪‬ﲑ ﻋﺎﻣﺎ ﺃﻭﺟﺎﻫﻼ ﺿﻌﻴﻔﺎ ﺃﻭ ﻗﻮﻳﺎ ‪ ,‬ﺭﺟﻼ‪ ,‬ﺃﻭﺇﻣﺮﺃﺓ ﺇﻻ ﺇﺫﺍ ﺃ ﻗﺘﻀﺖ ﻣﺼﻠﺤﺔ‬ ‫‪[17616‬‬ ‫ﺍﻟﺪﻭﻟﺔ ﺧﻼﻑ ﺫﻟﻚ ﺟﺎﺀ ﰱ ﺍﳊﺪﻳﺚ )‬ ‫ﺍﳌﺴﻠﻤﻮﻥ ﺗﺘﻜﺎﻓﺄ ﺩﻣﺎﺅﻫﻢ ﻭﻳﺴﻌﻰ ﺑﺬﻣﺘﻬﻢ ﺃﺩﻧﺎﻫﻢ ﻭﻫﻢ ﻳﺪ ﻋﻠﻰ ﻣﻦ ﺳﻮﺍﻫﻢ(‬

‫]‪612[13‬ﳊﺪﻳﺚ ﺃﺧﺮﺟﻪ ﺍﳊﺎﻛﻢ ﰱ ﺍﳌﺴﺘﺪﺭﻙ ﻭﻳﺆﺩﻩ ﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ )ﻻﻳﺆﻣﻦ ﺃﺣﺪﻛﻢ ﺣﱴ ﳛﺐ ﻷﺧﻴـﻪ‬ ‫ﻣﻴﺤﺐ ﻟﻨﻔﺴﻪ(‬ ‫]‪613[14‬ﺍﳊﺪﻳﺚ ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﻟﺘﺮﻣﺬﻯ ﻭﺍﳊﺎﻛﻢ‬ ‫]‪614[15‬ﺍﳊﺪﻳﺚ ﺃﺧﺮﺟﻪ ﺍ ﻟﺒﺨﺎﺭﻯ ﰱ ﺻﺤﻴﺤﺔ ﺃﻧﻈﺮ ﻓﺘﺢ ﺍﻟﺒﺎﺍﺭﻯ ‪6:22‬‬ ‫]‪615[16‬ﺍﳊﺪﻳﻴﺚ ﺃﺧﺮﺟﻬﺎﻟﺒﺤﺎﺭﻯ ﰱ ﺻﺤﻴﺤﺔ ‪ 215-1‬ﻭﻣﺴﻠﻢ ﺝ‪6‬ﺹ‪8‬‬ ‫]‪616[17‬ﺃﺣﺮﺟﻪ ﺃﺑﻮﺩﺍﻭﺩ ﰱ ﺳﻨﻨﻪ‬

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‫‪ISoIT‬‬

‫ﻭﻳﺆﻳﺪ ﺫﻟﻚ ) ﺃﻥ ﺃﻡ ﻫﺎﱏﺀ ﻗﺪﺃﺟﺎﺭﺕ ﺭﺟﻼ ﻣﺸﺮﻛﺎ ﰱ ﻓﺘﺢ ﻣﻜﺔ ﻭﺃﺭﺍﺩ ﺍﳌﺴﻠﻤﻮﻥ ﺃﺧﺬﻩ ﻭﻗﺘﻠﻪ‬ ‫ﻷﻧﻪ ﳏﺎﺭﺏ ﻓﺘﺮﺍﻓﻌﻮﺍ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻘﻞ ﳐﺎﻃﺒﺎ ﺃﻡ ﻫﺎﱏﺀ ) ﺃﺟﺮﻧـﺎ ﻣـﻦ‬ ‫‪[18]617‬‬ ‫ﺃﺟﺮﺕ ﻳﺎﺃﻡ ﻫﺎﱏﺀ (‬ ‫ﻓﻬﺬﻩ ﺃﺣﺪﻯ ﺍﻟﻨﺴﺎﺀ ﲡﲑ ﻣﺸﺮﻛﺎ ﻓﻴﻘﺒﻞ ﺭﻳﺌﺲ ﺍﻟﺪﻭﻟﺔ ﺇﺟﺎﺭ‪‬ﺎ ‪ ,‬ﻓﻜﻒ ﺍﻟﻨﺎﺱ ﻋﻨﻪ ‪ ,‬ﻭﱂ ﻳﺼﻠﻮﻩ‬ ‫ﺑﺴﻮﺀ ‪.‬‬ ‫ﺭﺍﺑﻌﺎ ﺍﻟﺘﻜﺎﻓﻞ ﺍﻟﺪﻓﺎﻋﻲ ‪-:‬‬ ‫ﻳﻘﺼﺪ ﺑﻪ ﻣﺸﺎﺭﻛﺔ ﻛﻞ ﻣﻮﺍﻃﻦ ﻗﺎﺩﺭ ﺍﻟﺪﻓﺎﻉ ﻋﻦ ﻟﻮﻃﻦ ﻭﺍﻟﺰﻭﺩ ﻋﻨﻪ ﺧﺎﺻﺔ ﺇﺫﺍ ﻧﺎﺩﻯ ﻣﻨـﺎﺩﻱ‬ ‫ﺍﳉﻬﺎﺩ ﻭﺍﺳﺘﻨﻔﺮ ﺍﳊﺎﻛﻢ ﺍﳌﻮﺍﻃﻨﲔ ﻟﺬﻟﻚ ‪,‬‬ ‫ﻗﺎﻝ ﺗﻌﺎﱃ )ﺍﻧﻔﺮﻭﺍ ﺧﻔﺎﻓﺎ ﻭﺛﻘﺎﻻ ﻭﺟﺎﻫﺪﻭﺍ ﺑﺄﻣﻮﺍﻟﻜﻢ ﻭﺃﻧﻔﺴﻜﻢ ﰱ ﺳﺒﻴﻞ ﺍﷲ ﺫﻟﻜﻢ ﺧﲑ ﻟﻜﻢ (‬ ‫ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ﺍﻷﻳﺔ ‪ 41‬ﻭﻳﻘﺮﺭ ﻟﻔﻘﻬﺎﺀ ﺃﻥ ﺍﳌﺴﻠﻢ ﺃﺫﺍ ﺃﺳﺮﻩ ﺍﻟﻌﺪﻭ ﺑﺎﳌﻐﺮﺏ ﻳﻨﺒﻐﻰ ﻋﻠﻰ ﺃﻫﻞ ﺍﳌﺸﺮﻕ‬ ‫ﺃﻥ ﻳﻬﺒﻮﺍ ﻟﻔﻚ ﺃﺳﺮﻩ ‪ .‬ﻓﻴﻨﺒﻐﻰ ﻋﻠﻰ ﺍﻷﻣﺔ ﺃﻥ ﺗﻜﻦ ﻳﺪﺍ ﻭﺍﺣﺪﺓ ﺿﺪ ﺍﻟﻌﺪﻭ‪ ,‬ﻭ‪‬ـﺬﺍ ﺍﻟﻨـﻮﻉ ﻣـﻦ‬ ‫ﺍﻟﺘﻜﺎﻓﻞ ﲢﻔﻆ ﺍﻷﻣﺔ ﻫﻴﺒﺘﻬﺎ ﻭﲢﻘﻖ ﻏﺎﻳﺘﻬﺎ ‪.‬‬ ‫ﺧﺎﻣﺴﺎ ﺍﻟﺘﻜﺎﻓﻞ ﺍﳉﻨﺎﺋﻰ ‪-:‬‬ ‫ﻭﺫﻟﻚ ﺇﺫﺍ ﺟﲎ ﺟﺎﱏ ﻋﻠﻰ ﺇﻧﺴﺎﻥ ﻣﺎ ﻭﱂ ﻳﻌﺮﻑ ﻗﺎﺗﻠﻪ ‪ ,‬ﺃﻭﺟﺐ ﺍﻟﺸﺎﺭﻉ ﺍﳊﻜﻴﻢ ﻧﻈﺎﻡ ﺍﻟﻘـﺴﺎﻣﺔ‬ ‫ﻭﻫﻰ ﻣﺴﺆﻟﻴﺔ ﲨﺎﻋﻴﺔ ﻓﻴﻤﺎ ﳜﺺ ﺟﺮﺍﺋﻢ ﺍﻟﻘﺘﻞ ‪,‬ﻋﻤﺪﺍ ﻛﺎﻥ ﺫﻟﻚ ‪ ,‬ﺍﻭ ﺧﻄﺎ ‪ ,‬ﻓﺘﻠﺰﻡ ﺍﻟﻘﺎﺗﻞ ﺍﻟﺪﻳﺔ ﺇﻻ‬ ‫ﺃﻥ ﻳﻌﻔﻮ ﺃﻭﻟﻴﺎﺀ ﺍﻟﻘﺘﻴﻞ ﻫﺬﻩ ﺍﻟﺪﻳﺔ ﺗﻜﻮﻥ ﺑﺎﻟﺘﻀﺎﻣﻦ ﻣﻊ ﺃﻭﻟﻴﺎﺀ ﺍﻟﻘﺎﺗﻞ ﺃﻯ ﺃﻫﻠﻪ ﻭﻗﺮﺍﺑﺘﻪ ‪ ,‬ﻫـﺬﺍ ﺑﻌـﺪ‬ ‫ﻣﻌﺮﻓﺔ ﺍﻟﻘﺎﺗﻞ ﻭﺇﻻﺇﺫﺍ ﺟﻬﻞ ﺍﻟﻘﺎﺗﻞ ﻓﺈﻥ ﺃﻭﻟﻴﺎﺀ ﺍﻟﺪﻡ ﳜﺘﺎﺭﻭﻥ ﲬﺴﲔ ﺭﺟـﻼ ﻣـﻦ ﻣﻜـﺎﻥ ﺍﻟﻘﺘـﻞ‬ ‫ﻓﻴﻘﺴﻤﻮﻥ ﺃ‪‬ﻢ ﻻ ﻳﻌﺮﻓﻮﻥ ﺍﻟﻘﺎﺗﻞ ﻻ ﻳﺆﻭﻧﻪ ﻋﻨﺪﻫﻢ ﰒ ﲢﻤﻠﻮﻥ ﺩﻳﺔ ﺍﻟﻘﺘﻴﻞ ﻓﺈ ﻥ ﻋﺠﺰﻭﺍ ﺃﻭ ﺟﻬـﻞ‬ ‫ﻣﻜﺎﻥ ﺍﻟﻘﺘﻞ ﻓﺈﻥ ﺍﻟﺪﻳﺔ ﻋﻠﻰ ﺑﻴﺖ ﺍﳌﺎﻝ‪.‬‬ ‫ﻭﰱ ﻧﻈﺎﻡ ﺍﻟﻘﺴﺎﻣﺔ ﺇﻟﺰﺍﻡ ﻟﺒﻴﺖ ﺍﳌﺎﻝ ﺑﺎﻟﺪﻓﻊ ﻋﻨﺪ ﻋﺠﺰ ﺍ ﻟﻌﺎﻗﻠﺔ ‪ ,‬ﻭﻭﻫﺬ ﻣﻌﲎ ﻭﺍﺿﺢ ﻟﻠﺘﻜﺎﻓـﻞ‬ ‫ﻭﻟﻠﺘﻌﺎﺿﺪ ﺍﻟﺘﻌﺎﻭﻥ ﺑﲔ ﺃﻓﺮﺍﺩ ﺍ‪‬ﺘﻤﻊ ‪ .‬ﻭﻗﺪ ﺟﺎﺀ ﰱ ﺍﳊﺪﻳﻴﺚ ) ﻻ ﻳﻄﻞ ﺩﻡ ﰱ ﺍﻹﺳﻼﻡ ( ﺃﻯ ﻣﻨﺎﻩ‬ ‫ﻻ ﺗﻘﻊ ﺟﺮﳝﺔ ﻗﺘﻞ ﰱ ﺍ‪‬ﺘﻤﻊ ﺍﺍﻹﺳﻼﻣﻰ ﺩﻭﻥ ﺃﻥ ﻳﻘﺘﺺ ﻣﻦ ﻓﺎﻋﻠﻬﺎ ‪ ,‬ﻓﺈﺫﺍ ﱂ ﻳﻌـﺮﻑ ﺍﻟﻘﺎﺗـﻞ‬ ‫‪[20]618‬‬ ‫ﺇﺳﺘﺤﻖ ﺃﻫﻞ ﺍﻟﻘﺘﻴﻞ ﺩﻳﺔ ﻗﺘﻴﻠﻬﻢ ﺇﻣﺎ ﻣﻦ ﺑﻴﺖ ﺍﳌﺎﻝ ﻭﺇﻣﺎ ﻣﻦ ﺃﻫﻞ ﺍﻟﻘﺴﺎﻣﺔ ‪.‬‬ ‫ﺳﺎﺩﺳﺎ ﺍﻟﺘﻜﺎﻓﻞ ﺍﻷﺧﻼﻗﻲ‪-:‬‬ ‫ﻳﻘﺼﺪ ﺑﺎﻟﺘﻜﺎﻓﻞ ﺍﻷﺧﻼﻗﻲ ﺣﺮﺍﺳﺔ ﻣﺒﺎﺩﻯﺀ ﺍﻷﺧﻼﻕ ﻭﺻﻴﺎﻧﺘﻬﺎ ﰱ ﺍ‪‬ﺘﻤﻊ ‪ ,‬ﻷﻥ ﺍﻻﺧﻼﻕ ﺇﺫﺍ‬ ‫ﺻﻴﻨﺖ ﻭﺣﻔﻈﺖ ﳛﻔﻆ ﺍ‪‬ﺘﻤﻊ ﻛﻠﻪ‪ ,‬ﻭﻗﺪ ﺩﻟﺖ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﺫﻟﻚ ﻗﺎﻝ ﺗﻌﺎﱃ ) ﻭﺍﳌﺆﻣﻨﻮﻥ‬ ‫ﻭﺍﳌﺆﻣﻨﺎﺕ ﺑﻌﻀﻬﻢ ﺃﻭﻟﻴﺎﺀ ﺑﻌﺾ ﻳﺄﻣﺮﻭﻥ ﺑﺎﳌﻌﺮﻭﻑ ﻭﻳﻨﻬﻮﻥ ﻋﻦ ﺍﳌﻨﻜﺮ ﻭﻳﻘﻴﻤﻮﻥ ﺍﻟﺼﻼﺓ ﻭﻳﺆﺗـﻮﻥ‬ ‫ﺍﻟﺰﻛﺎﺓﻭﻳﻄﻴﻌﻮﻥ ﺍﷲ ﻭﺭﺳﻮﻟﻪ( ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ﺍﻷﻳﺔ ‪71‬‬ ‫]‪617[18‬ﺍﳊﺪﻳﺚ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﺝ‪ 22‬ﺹ‪ 158‬ﻭﺍﻟﺒﺨﺎﺭﻯ ﺝ‪ 2‬ﺹ‪73‬‬ ‫]‪618[20‬ﺍﻟﺘﻜﺎﻓﻞ ﺍﻹﺟﺘﻤﺎﻋﻰ ﺩ‪.‬ﺍﻟﺴﺒﺎﻋﻰ ﺹ‪184‬‬

‫ﺩ ﺳﻌﺪ ﺍﻟﺪﻳﻦ ﻣﻨﺼﻮﺭ ﳏﻤﺪ ‪313 -‬‬

‫ﻭﻗﺪ ﺑﻴﻨﺖ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﻣﺜﻼ ﺟﺎﻣﻌﺎ ﻟﻠﺘﻜﺎﻓﻞ ﺍﻷﺧﻼﻗﻰ ‪ ,‬ﻭﻫﻮ ﺩﻟﻴﻞ ﻋﻠﻰ ﺍﻷﺧﺬ ﺑﻴﺪ ﺍﻟﻌﺎﺑﺜﲔ‬ ‫ﻭﺍﳌﺨﺮﺑﲔ ‪ ,‬ﻳﻘﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ) ﻣﺜﻞ ﺍﻟﻘﺎﺋﻢ ﻋﻠﻰ ﺣﺪﻭﺩ ﺍﷲ ﻭﺍﻟﻮﺍﻗﻊ ﻓﻴﻬﺎ ﻛﻤﺜـﻞ ﻗـﻮﻡ‬ ‫ﺍﺳﺘﻬﻤﻮﺍ ﻋﻠﻰ ﺳﻔﻴﻨﺔ ‪ ,‬ﻓﺼﺎﺭ ﺑﻌﻀﻬﻢ ﺃﻋﻼﻫﺎ ﻭ ﺑﻌﻀﻬﻢ ﺃﺳﻔﻠﻬﺎ ﻓﻜﺎﻥ ﺍﻟﺬﻳﻦ ﰱ ﺃﺳﻔﻠﻬﺎ ﺇﺫﺍ ﺍﺳﺘﻘﻮﺍ‬ ‫ﻣﻦ ﺍﳌﺎﺀ ﻣﺮﻭﺍ ﻋﻠﻰ ﻣﻦ ﻓﻮﻗﻬﻢ ﻓﻘﺎﻟﻮﺍ ﻟﻮ ﺃﻧﺎ ﺧﺮﻗﻨﺎ ﰱ ﻧﺼﻴﺒﻨﺎ ﻭﱂ ﻧﺆﺫ ﻣﻦ ﻓﻮﻗﻨﺎ ‪ ،‬ﻓﺈﻥ ﺗﺮﻛﻮﻫﻢ ﻭﻣﺎ‬ ‫‪619‬‬ ‫ﺃﺭﺍﺩﻭﺍ ﻫﻠﻜﻮﺍ ﲨﻴﻌﺎ ‪ ,‬ﻭﺇﻥ ﺃﺧﺬﻭﺍ ﻋﻠﻰ ﺃﻳﺪﻳﻬﻢ ﳒﻮﺍ ﻭﳒﻮﺍ ﲨﻴﻌﺎ ‪(.‬‬ ‫ﻓﺎﳊﺪﻳﺚ ﻣﺜﻞ ﺿﺮﺑﻪ ﺍﻟﻨﱮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻟﻠﻨﺎﺱ ‪ ,‬ﺣﱴ ﻳﺆﺧﺬ ﺑﺄﻳﺪﻯ ﺍﻟﻌـﺎﺑﺜﲔ ‪ ,‬ﻓـﻼ‬ ‫ﳜﺮﺑﻮﺍ ﺍﳌﻤﺘﻠﻜﺎﺕ ‪ ,‬ﻭﻳﻨﺸﺮﻭﺍ ﺍﻟﻔﺴﺎﺩ ﺑﲔ ﺍ ﻟﻌﺒﺎﺩ ‪ .‬ﻭ ﻟﻮ ﱂ ﻳﺄﺧﺬ ﺍ‪‬ﺘﻤﻊ ﺑﺄﻳﺪﻯ ﻫﺆﻻﺀ ﻷ ﺍﻧﺘـﺸﺮ‬ ‫ﺍﻟﻔﺴﺎﺩ ﻋﻠﻰ ﻭﺟﻪ ﺍﻷﺭﺽ ﻗﺎﻝ ﺗﻌﺎﱃ )ﻭﺍﺗﻘﻮﺍﻓﺘﻨﺔ ﻻ ﺗﺼﻴﱭ ﺍﻟﺬﻳﻦ ﻇﻠﻤﻮﺍ ﻣﻨﻜﻢ ﺧﺎﺻﺔ ﻭﺍﻋﻠﻤﻮﺍ ﺃﻥ‬ ‫ﺍﷲ ﺷﺪﻳﺪ ﺍﻟﻌﻘﺎﺏ ( ﺳﻮﺭﺓ ﺍﻷﻧﻔﺎﻝ ﺍﻵﻳﺔ ‪. 25‬‬ ‫ﺳﺎﺑﻌﺎ ﺍﻟﺘﻜﺎﻓﻞ ﺍﻹﻗﺘﺼﺎﺩﻯ ‪-:‬‬ ‫ﺃﻫﺘﻢ ﺍﻷﺳﻼﻡ ﺑﺎﻹﻗﺘﺼﺎﺩ ‪,‬ﺣﻴﺚ ﺃﻣﺮ ﺑﺎﳊﻔﺎﻅ ﻋﻠﻰ ﺛﺮﻭﺍﺕ ﺍﻻﻣﺔ ‪ ,‬ﻓﻘﺪ ‪‬ﻰ ﻋﻦ ﺍﻹﺣﺘﻜﺎﺭ ﻭﻋﻦ‬ ‫‪620‬‬ ‫ﺗﻀﻴﻴﻊ ﺍﻷﻣﻮﺍﻝ ﻭﻋﻦ ﺍﻟﻐﺶ ﰱ ﺍﳌﻌﺎﻣﻼﺕ ) ﻟﻴﺲ ﻣﻨﺎ ﻣﻦ ﻏﺶ ( ‪ .‬ﻭﺗﺄﺳﻴـﺴﺎﻋﻠﻰ ﻣﺎﺳـﺒﻖ‬ ‫ﻟﻠﺪﻭﻟﺔ ﺃﻥ ﲢﺎﺭﺏ ﺍﻹﺣﺘﻜﺎﺭ ﺑﺼﻮﺭﻩ ﺍﳌﺨﺘﻠﻔﺔ ‪ ,‬ﻭﺍﻟﻐﺶ ﺑﺄﻧﻮﺍﻋﻪ ﺍﻟﻌﺪﻳﺪﺓ ‪.‬‬ ‫ﻭﻗﺪ ﻛﺮﻩ ﺍﻹﺳﻼﻡ ﺗﻜﺪﻳﺲ ﺍﻟﺜﺮﻭﺍﺕ ‪) ,‬ﻛﻰ ﻻﻳﻜﻮﻥ ﺩﻭﻟﺔ ﺑﲔ ﺍﻷﻏﻨﻴﺎﺀ ﻭﺍﻟﻔﻘﺮﺍﺀ( ﺍﻷﻳﺔ ‪ 7‬ﻣﻦ‬ ‫ﺳﻮﺭﺓ ﺍﳊﺸﺮ ﺑﻞ ﻭﻗﺎﻡ ﺍﻻﺳﻼﻡ ﺑﺎﳊﺠﺮ ﻋﻠىﺎ ﻟﺴﻔﻬﺎﺀ ) ﻭﻻ ﺗﺆﺗﻮﺍ ﺍﻟﺴﻔﻬﺎﺀ ﺃﻣﻮﺍﻟﻜﻢ ﺍﻟﱴ ﺟﻌـﻞ‬ ‫ﺍﷲ ﻟﻜﻢ ﻗﻴﺎﻣﺎ( ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺍﻵﻳﺔ ‪5‬ﺣﻴﺚ ﺣﺠﺮ ﻋﻠﻰ ﺍ‪‬ﺎﻧﲔ ﻭﺍﳌﻌﺘﻮﻫﲔ ﻭﺍﻟﺴﻔﻬﺎﺀ ﺍﳌﺒـﺬﺭﻳﻦ‬ ‫ﺍﻟﺘﺼﺮﻑ ﰱ ﺍﻷﻣﻮﺍﻝ ﺣﱴ ﻳﻌﻘﻠﻮﺍ ﻭﻳﻜﻮﻧﻮﺍ ﻣﻦ ﺍﻟﺮﺍﺷﺪﻳﻦ ‪.‬‬ ‫ﺛﺎﻣﻨﺎ ﺍﻟﺘﻜﺎﻓﻞ ﺍﻟﻌﺒﺎﺩﻯ ‪-:‬‬ ‫ﺍﻟﻌﺒﺎﺩﺍﺕ ﰱ ﺍﻹﺳﻼﻡ ﻣﻦ ﺃﻫﻢ ﺍﻟﺴﻤﺎﺕ ﺍﻟﺒﺎﺭﺯﺓ ﰱ ﺍ‪‬ﺘﻤﻊ ﺍﳌﺴﻠﻢ ‪ ,‬ﻟﺬﺍ ﳚﺐ ﺗﻜﺎﻣـﻞ ﻋﻠـﻰ‬ ‫ﺍﳉﻤﺎﻋﺔﻭﺍﻟﺘﻌﺎﻭﻥ ﻋﻠﻰ ﺃﺩﺍﺋﻬﺎ‪ ,‬ﻛﺎﻟﺼﻠﻮﺍﺕ ﺍﳌﻜﺘﻮﺑﺔ ‪ ,‬ﻭﺻﻼﺓ ﺍﳉﻨﺎﺯﺓ ‪ ,‬ﻭﺍﻟﺘﻌﺎﻭﻥ ﻋﻠﻰ ﺗﻜﻔﲔ ﺍﳌﻴﺖ‬ ‫ﺇ ﺫ ﺃﻧﻪ ﻣﻦ ﺍﻟﻔﺮﻭﺽ ﺍﻟﻜﻔﺎﺋﻴﺔ ‪,‬ﺇﺫﺍ ﻗﺎﻡ ‪‬ﺎ ﺍﻟﺒﻌﺾ ﺳﻘﻄﺖ ﻋﻦ ﺍﻷﺧﺮﻳﻦ ‪ ,‬ﻭﻟﻮ ﺗﺮﻛﻬﺎ ﺍ‪‬ﺘﻤـﻊ ﻷﰒ‬ ‫ﻛﻠﻪ ‪.‬‬ ‫ﺗﺎﺳﻌﺎﺍﻟﺘﻜﺎﻓﻞ ﺍﳌﻌﻴﺸﻰ‪-:‬‬ ‫ﻭﻫﻮ ﻣﺎﻳﺮﺗﺒﻂ ﲝﻴﺎﺓ ﺍﻟﻨﺎﺱ ﻭﻣﻌﺎﺷﻬﻢ ‪ ,‬ﻣﻦ ﻃﻌﺎﻡ ﻭﻛﺴﺎﺀ ﻭﻣﺴﻜﻦ ‪,‬ﻭﻛﻞ ﻣﺎﻳﺘﺼﻞ ﲝﻴـﺎ‪‬ﻢ‬ ‫ﻣﻦ ﺣﺎﺟﺎﺕ ﳛﺘﺎﺟﻮ‪‬ﺎ ‪ ,‬ﻭﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻳﻌﺮﻑ ﰱ ﺍﻟﻐﺮﺏ ﺑﺎﻟﺘﻜﺎﻓﻞ ﺍﻹﺟﺘﻤﺎﻋﻰ ﻭﺍﻟﻮﺍﻗﻊ ﺃﻧﻪ ﻟﻮﻥ‬ ‫‪621‬‬ ‫ﻣﻦ ﺃﻟﻮﺍﻥ ﺍﻟﺘﻜﺎﻓﻞ ﰱ ﺍﻹﺳﻼﻡ‪,‬‬ ‫ﻋﺎﺷﺮﺍﺍﻟﺘﻜﺎﻓﻞ ﺑﲔ ﺃﻓﺮﺩ ﺍﻷﺳﺮﺓ ‪-:‬‬ ‫‪619‬ﺍﻟﺒﺨﺎﺭﻯ ﰱ ﺻﺤﻴﺤﺔ ﺡ‪-3‬ﺹ‪111‬‬ ‫‪620‬ﺍﳊﺪﻳﺚ‬ ‫‪621‬ﻣﻨﺞ ﺍﻟﻘﺮﺁﻥ ﰱ ﺗﺮﺑﻴﺔ ﺍ‪‬ﺘﻤﻊ ﺹ‪381‬‬

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‫ﺃﻫﺘﻢ ﺍﻹﺳﻼﻡ ﺑﺎﻷﺳﺮﺓ ﻻ‪‬ﺎ ﺍﳌﱰﻝ ﺍﻷﻭﻝ ﻟﻠﻄﻔﻞ ﻭﻣﻜﺎﻥ ﺍﻹﻋﺪﺍﺩ ﻛﻠﻴﺎ ﻭﻧﻔﺴﻴﺎ ﻭﺟﺴﻤﻴﺎ‪ ,‬ﻓﺈﺫﺍ‬ ‫ﻗﻮﻳﺖ ﺑﻨﻴﺔ ﺍﻟﻄﻔﻞ ﻣﻦ ﻫﻨﺎ ﻛﺎﻥ ﺻﺎﳊﺎ ﰱ ﻧﻔﺴﻪ ﻭﳎﺘﻤﻌﻪ ‪,‬‬ ‫ﻭﻣﻦ ﺍﻫﻢ ﺻﻮﺭﻩ ﺍﻹﺣﺴﺎﻥ ﺍﱃ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻭﺫﻟﻚ ﺑﱪﻫﻢ ) ﻭﻗﻀﻰ ﺭﺑﻚ ﺍﻥ ﻻﺗﻌﺒـﺪﻭﺍ ﺇﻵ ﺍﻳـﺎﻩ‬ ‫ﻭﺑﺎﻟﻮﺍﻟﲔ ﺇﺣﺴﺎﻧﺎ ﺇﻣﺎ ﻳﺒﻠﻐﻦ ﻋﻨﺪﻙ ﺍﻟﻜﱪ ﺃﺣﺪﳘﺎ ﺃﻭ ﻛﻼﳘﺎ ﻓﻼ ﺗﻘﻞ ﳍﻤﺎ ﺃﻑ ﻭﻻ ﺗﻨﻬﺮﳘﺎ ﻭﻗﻞ ﳍﻤﺎ‬ ‫ﻗﻮﻻ ﻛﺮﳝﺎ ﻭﺍﺧﻔﺾ ﺟﻨﺎﺡ ﺍﻟﺬﻝ ﻣﻦ ﺍﻟﺮﲪﺔ ﻭﻗﻞ ﺭﺏ ﺃﺭﲪﻬﻤﺎ ﻛﻤﺎ ﺭﺑﻴﺎﱏ ﺻﻐﲑﺍ( ﺳﻮﺭﺓ ﺍﻷﺳـﺮﺍﺀ‬ ‫ﺍﻵﻳﺔ ‪24.-23‬‬ ‫ﻣﺎﻫﻰ ﻣﻮﺍﺭﺩ ﻭﻧﻔﻘﺎﺕ ﺍﻟﺘﻜﺎﻓﻞ ؟‬ ‫ﻫﻨﺎﻙ ﻭﺳﺎﺋﻞ ﻋﻤﻠﻴﺔ ﻋﺪﻳﺪﺓ ﳝﻜﻦ ﺃﻥ ﲢﻘﻖ ﺍﻟﺘﻜﺎﻓﻞ ﺍﻹﺟﺘﻤﺎﻋﻰ ﺑﲔ ﺃﻓﺮﺩ ﺍ‪‬ﺘﻤﻊ ﺃﳘﻬﺎ ﻭﺃﺑﺮﺯﻫﺎ‬ ‫ﺍﻟﺰﻛﺎﺓ ‪ ,‬ﻭﻫﻰ ﺭﻛﻦ ﻣﻦ ﺃﺭﻛﺎﻥ ﺍﻹﺳﻼﻡ ‪ ,‬ﻭﻫﻰ ﺗﺆﺩﻯ ﺍﱃ ﺍﶈﺒﺔ ﺑﲔ ﺍﻟﻨﺎﺱ‪ ,‬ﻭﺍﻟﻌﻄـﻒ ‪ ,‬ﻭﺇﺯﺍﻟـﺔ‬ ‫ﺍﻟﻀﻐﺎﺋﻦ ‪ ,‬ﻓﺘﺘﻘﺮﺏ ﺍﻟﻘﻠﻮﺏ ﺣﱴ ﺗﺼﲑ ﻛﺘﻠﺔ ﻭﺍﺣﺪﺓ ﻛﺎﻟﺒﻨﻴﺎﻥ ﺍﳌﺮﺻﻮﺹ ‪ ,‬ﻭﻛﺎﳉﺴﺪ ﺍﻟﻮﺍﺣﺪ ﺇﺫﺍ‬ ‫ﺍﺷﺘﻜﻰ ﻣﻨﻪ ﻋﻀﻮ ﺗﺪﺍﻋﻰ ﻟﻪ ﺳﺎﺋﺮ ﺍﳉﺴﺪ ﺑﺎﻟﺴﻬﺮ ﻭﺍﳊﻤﻰ ‪ ,‬ﻭﺍﻟﺰﻛﺎﺓ ﺃﻛﱪ ﺩﻋﻮﺓ ﻟﻠﺘﻌﺎﻃﻒ ﻭﺍﻟﺘﺴﺎﻧﺪ‬ ‫ﻭﺍﻟﺘﻤﺎﺳﻚ ﺑﲔ ﺍﻟﻨﺎﺱ‬ ‫ﻭﻫﻰ ﺗﻠﻚ ﺍﻟﻌﺒﺎﺩﺓ ﺍﳌﺎﻟﻴﺔ ‪ ,‬ﻓﻬﻰ ﺣﻖ ﻟﻠﻔﻘﲑ ﰱ ﻣﺎﻝ ﺍﻟﻐﲎ ‪,‬ﻭﻗﺪ ﺃﻭﺟﺒﻬﺎ ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﺍﻷﻏﻨﻴﺎﺀ‬ ‫‪.‬ﻭﻗﺪ ﻋﺪﺍﻹﺳﻼﻡ ﳍﺎ ﻣﺼﺎﺭﻑ ﻗﺎﻝ ﺗﻌﺎﱃ )ﺇﳕﺎ ﺍﻟﺼﺪﻗﺎﺕ ﻟﻠﻔﻘﺮﺍﺀ ﻭﺍﳌﺴﺎﻛﲔ ﻭﺍﻟﻌﺎﻣﻠﲔ ﻋﻠﻴﻬﺎ ﻭﺍﳌﺆﻟﻔﺔ‬ ‫ﻗﻠﻮ‪‬ﻢ ﻭﰱ ﺍﻟﺮﻗﺎﺏ ﻭﺍﻟﻐﺎﺭﻣﲔ ﻭﰱ ﺳﺒﻴﻞ ﺍﷲ ﻭﺍﺑﻦ ﺍﻟﺴﺒﻴﻞ ﻓﺮﻳﻀﺔ ﻣﻦ ﺍﷲ ﻭﺍﷲ ﻋﻠﻴﻢ ﺣﻜﻴﻢ( ﺳﻮﺭﺓ‬ ‫ﺍﻟﺘﻮﺑﺔ ﺍﻵﻳﺔ ‪60‬‬ ‫ﻭﺍﻹﺳﻼﻡ ﻳﺴﻌﻰ ﻹﺯﺍﻟﺔ ﺍﻟﻔﻮﺍﺭﻕ ﺑﲔ ﺃﻓﺮﺍﺩ ﺍ‪‬ﺘﻤﻊ ﺍﻟﻮﺍﺣﺪ ‪ ,‬ﻭﻗﺪ ﺟﺎﺀ ﺫﻛﺮ ﺍﻟﺰﻛـﺎﺓ ﻣﻘﺮﻭﻧـﺔ‬ ‫ﺑﺎﻟﺼﻼﺓ ﰱ ﳓﻮ ﺛﻼﺛﲔ ﻣﻮﺿﻌﺎ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ,‬ﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﳘﻴﺘﻬﺎ ‪ ,‬ﻭﲡﺐ ﺍﻟﺰﻛﺎﺓ ﰱ ﲨﻴﻊ‬ ‫ﺍﻷﻣﻮﺍﻝ ﻣﻦ ﻋﺮﻭﺽ ﺍﻟﺘﺠﺎﺭﺓ ﺃﻯ ﺍﻟﺒﻀﺎﺋﻊ ﻭﺍﳌﻮﺍﺷﻰ ﻭﺍﻟﺰﺭﻭﻉ ﻭﺍﻟﺜﻤﺎﺭ ‪ ،‬ﻋﻨﺪ ﺣﺼﺎﺩﻫﺎ ﺃﻣﺎ ﺍﻟﺒﻘﻴﺔ‬ ‫ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﺰﻛﺎﺓ ﻓﺒﻌﺪ ﺣﻮﻻﻥ ﺍﳊﻮﻝ ‪.‬‬ ‫ﻭﻗﺪ ﺫﻛﺮ ﻋﻠﻤﺎﺀ ﺍﻷﺧﻼﻕ ﺩﻭﺭ ﺍﻟﺰﻛﺎﺓ ﰱ ﺇﺯﺍﻟﺔ ﺍﻟﺼﺮﺍﻉ ﺍﻟﻄﺒﻘـﻰ ﰱ ﺍ‪‬ﺘﻤﻌـﺎﺕ ﻳﻘـﻮﻝ‬ ‫ﺍﳌﺎﻭﺭﺩﻯ ‪) -:‬ﺇﻥ ﺍﻟﺰﻛﺎﺓ ﻣﻮﺍﺳﺎﺓ ﻟﻠﻔﻘﺮﺍﺀ ‪ ,‬ﻭﻣﻌﻮﻧﺔ ﻟﺬﻭﻯ ﺍﳊﺎﺟﺎﺕ ‪ ,‬ﻛﻤﺎ ﺇ‪‬ﺎ ﲤﻨﻊ ﺍﻟﺒﻐـﻀﺎﺀ ‪,‬‬ ‫ﻭﺗﺰﻳﻞ ﺍﻷﺣﻘﺎﺩ ﻭﺍﻟﺸﺤﻨﺎﺀ ﻣﻦ ﺍﻟﻨﻔﻮﺱ ‪ ,‬ﻻﻧﻪ ﺇﺫﺍ ﺍﺷﺘﺪﺕ ﺍﳊﺎﺟﺔ ﺑﺒﻌﺾ ﺍﻟﻨﺎﺱ ﻭﱂ ﳚﺪﻭﺍ ﻣﺎ ﻳﺴﺪ‬ ‫ﺣﺎﺟﺘﻬﻢ ﳉﺄﻭﺍ ﺍﱃ ﺍﳊﺴﺪ ﻭﺍﻟﺒﻐﻀﺎﺀ ‪ ,‬ﻭﺗﻄﺎﻭﻟﻮﺍ ﻋﻰ ﺃﻣﻮﺍﻝ ﺍ ﻷﻏﻨﻴﺎﺀ ‪ ,‬ﻓﺘﻘﻊ ﺍﻟﻌﺪﺍﻭﺓ ﺑﲔ ﺍﻟﻄـﺮﻓﲔ‬ ‫‪ ,‬ﻭﺗﺸﺘﺪ ﺍ ﳌﺂﺳﻰ ﰱ ﺍ‪‬ﺘﻤﻊ ‪ ,‬ﻭﺗﻨﻘﻄﻊ ﻭﺷﺎﺋﺞ ﺍﳌﻮﺩﺓ ﻭﺍﻟﺘﺮﺍﺣﻢ ﻭﺍﶈﺒﺔ ﻭﺍﻟﺘﻌﺎﻭﻥ ﺍﻟﱴ ﺗﺴﻮﺩﺍ‪‬ﺘﻤﻊ (‪.‬‬ ‫‪622‬‬

‫ﻭﺍﻟﺰﻛﺎﺓ ﻟﻴﺴﺖ ﺇﺣﺴﺎﻧﺎ ﻭﻻﻣﻨﺔ ﻣﻦ ﺃﺣﺪ ﻟﻸﺣﺮ ﻭﺇﳕﺎ ﻫﻰ ﺣﻖ ﺍﷲ ﺗﻌﺎﱃ ‪ ,‬ﺑـﻞ ﻫـﻰ ﺣـﻖ‬ ‫ﺇﺟﺘﻤﺎﻋﻰ ﺗﻘﻮﻡ ﺑﻪ ﺍﻟﺪﻭﺍﺓ ﺣﻴﺎﻝ ﻣﻮﺍﻃﻨﻴﻬﺎ ‪ ,‬ﻗﺘﺎﻝ ﺗﻌﺎﱃ ‪ ) - :‬ﻭﰲ ﺃﻣﻮﺍﳍﻢ ﺣﻖ ﻣﻌﻠﻮﻡ ﻟﻠـﺴﺎﺋﻞ‬ ‫ﻭﺍﶈﺮﻭﻡ ( ﺳﻮﺭﺓ ﺍﻟﺬﺍﺭﻳﺎﺕ ﺍﻵﻳﺔ ‪19‬‬ ‫‪ 622‬ﺍﳌﺎﻭﺭﺩﻯ ‪ ,‬ﺃﺩﺏ ﺍﻟﺪﻳﻦ ﻭﺍﻟﺪﻧﻴﺎ ‪,‬ﲢﻘﻴﻖ ﻣﺼﻄﻔﻰ ﺍﻟﺴﻘﺎ )ﺑﲑﻭﺕ ‪( 1978‬ﺹ‪98‬‬

‫ﺩ ﺳﻌﺪ ﺍﻟﺪﻳﻦ ﻣﻨﺼﻮﺭ ﳏﻤﺪ ‪315 -‬‬

‫ﻭﻣﻦ ﺍﳌﻼﺣﻆ ﺃﻥ ﻧﺼﺎﺏ ﺍﻟﺰﻛﺎﺓ ﻗﻠﻴﻞ ﻭﻫﻮﻓﻘﻂ ‪ % 5-2‬ﻣﻦ ﺍﳌﺎﻝ ﺳﻨﻮﻳﺎ ‪ ,‬ﺇﺛﻨﲔ ﻭﻧﺼﻒ ﰲ ﺍﳌﺎﺋﺔ ‪,‬‬ ‫ﻭﻟﻜﻨﻬﺎ ﲡﻤﻊ ﺣﺼﻠﺔ ﻛﺒﲑﺓ ﻣﻦ ﺍﳌﺎﻝ ‪ ,‬ﻭﻫﺬﻩ ﺍﻟﻨﺴﺒﺔ ﻣﻦ ﺍﳌﺎﻝ ﻧﺴﺒﺔ ﻣﻘﺒﻮﻟﺔ ﺗﺮﺿﻰ ‪‬ﺎ ﺍﻟﻨﻔﺲ ‪.‬‬

‫ﻭﺍﻟﺰﻛﺎﺓ ﺗﻌﺪ ﻣﻦ ﺃﻫﻢ ﻋﻮﺍﻣﻞ ﺗﻮﺯﻳﻊ ﺍﻟﺜﺮﻭﺓ ﺑﲔ ﺍﻟﻨﺎﺱ ‪ ,‬ﺑﻞ ﻫﻰ ﻋﺎﻣﻞ ﻟﻨﺸﺮ ﺍﻹﻟﻔﺔ ﺑﲔ ﺃﻓـﺮﺍﺩ‬ ‫ﺍ‪‬ﺘﻤﻊ ‪ ,‬ﺣﻴﺚ ﺗﺰﻳﻞ ﺃﺳﺒﺎﺏ ﺍﳊﺴﺪ ﻭﺍﻟﺒﻐﻀﺎﺀ ﺑﲔ ﺍﻷﻏﻨﻴﺎﺀ ﻭﺍﻟﻔﻘﺮﺍﺀ ‪ ,‬ﻭﳝﻜﻦ ﺗﻮﺯﻳﻊ ﻫﺬﻩ ﺍﻟﺸﻌﲑﺓ‬ ‫ﺑﲔ ﺩﻭﻝ ﺍﻟﻌﺎﱂ ﺍﳌﺨﺘﻠﻔﺔ ﺇﺫﺍ ﻓﺎﺿﺖ ﺣﺎﺟﺔ ﺍﻟﺪﻭﻟﺔ ﺍﳌﻨﻔﻘﺔ ‪.‬‬ ‫ﺍﻟﻮﺳﻴﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻟﺘﺤﻘﻴﻖ ﺍﻟﺘﻜﺎﻓﻞ ﺍﻹﺟﺘﻤﺎﻋﻰ ﺍﻟﻨﻔﻘﺔ ‪ ,‬ﻭﻫﻰ ﻣﺎﻳﻘﺪﻣﻪ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﻃﻌﺎﻡ ﻭﻟﺒﺎﺱ‬ ‫ﻭﻛﺴﻮﺓ ﻭﻣﺴﻜﻦ ﻟﻪ ﻭﳌﻦ ﻭﺟﺐ ﻋﻠﻴﻪ ‪ ،‬ﻣﻦ ﺃﻗﺎﺭﺏ ‪ ,‬ﻓﺎﻷﺳﺮﺓ ﺗﺘﻌﺎﻭﻥ ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ ‪ ,‬ﻭﺍﻟﻘـﻮﻯ‬ ‫ﻳﻌﲔ ﺍﻟﻀﻌﻴﻒ ‪ ,‬ﻭﺍﻟﻐﲎ ﻳﻌﲔ ﺍﻟﻔﻘﲑ ‪.‬‬ ‫ﻭﺍﻟﻨﻔﻘﺔ ﻋﻠﻰ ﺍﻟﻨﻔﺲ ﺃﻭﻻ ‪ ,‬ﺍﻥ ﻛﺎﻥ ﻟﻪ ﻣﺎﻝ ‪ ,‬ﻭﺇﻻ ﺍﻧﻔﻖ ﻋﻠﻴﻪ ﻏﲑﻩ ‪ ,‬ﻭﺍﻟﻨﻔﻘﺔ ﻋﻠﻰ ﺍﻷﻗﺎﺭﺏ ‪,‬‬ ‫ﻭﻫﻢ ﺍﻷﺑﻮﻳﻦ ﻭﺃﺻﻮﳍﻤﺎ ﻭﺍﻷﺑﻨﺎﺀ ﻭﻓﺮﻭﻋﻬﻢ ‪ ,‬ﻭﺍﻻﺧﻮﺓ ﻭﺍﻷﺧﻮﺍﺕ ﻭﻓـﺮﻭﻋﻬﻢ ‪ ,‬ﻭﺍﻷﻋﻤـﺎﻡ ﻭ‬ ‫ﺍﻟﻌﻤﺎﺕ ﻭﻓﺮﻭﻋﻬﻢ ‪ ,‬ﻭﺍﻷﺧﻮﺍﻝ ﻭﺍﳋﺎﻻﺕ ﻭﻓﺮﻭﻋﻬﻢ ‪ ,‬ﻭﻫﻨﺎ ﺍﻟﻨﻔﻘﺔ ﲝﺴﺐ ﺍﳊﻮﺟﺔ ‪ ,‬ﻓـﺈﻥ ﻛـﺎﻥ‬ ‫ﳏﺘﺎﺟﺎ ﺃﻧﻔﻖ ﻋﻠﻴﻪ ﻭﺇﻻ ﻓﻼ ‪ ,‬ﻭﻧﻔﻘﺔ ﺍﻟﺰﻭﺣﺔ ﺗﻜﻮﻥ ﻋﻠﻰ ﺍﻟﺰﻭﺝ ﻟﻘﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ ) :‬ﺍﻻ‬ ‫‪623‬‬ ‫ﺣﻘﻬﻦ ﻋﻠﻴﻜﻢ ﺃﻥ ﲢﺴﻨﻮﺍ ﺇﻟﻴﻬﻦ ﰱ ﻛﺴﻮ‪‬ﻦ ﻭﻃﻌﺎﻣﻬﻦ (‬ ‫ﻭﻛﺬﻟﻚ ﺗﺸﻤﻞ ﺍﻟﻨﻔﻘﺎﺕ ﻧﻔﻘﺔ ﺍﳌﻌﺘﺪﺓ ‪ ,‬ﻛﺎﻥ ﺫﻟﻚ ﻣﻌﺘﺪﺓ ﻣﻦ ﻃﻼﻕ ﺃﻭ ﻣﻦ ﻭﻓﺎﺓ ﻣﺎﺩﺍﻣـﺖ‬ ‫ﺣﺎﻣﻞ ‪ ,‬ﻗﺎﻝ ﺗﻌﺎﱃ ﰱ ﺳﻮﺭﺓ ﺍﻟﻄﻼﻕ ﺍﻻﻳﺔ ‪ ) 6‬ﻭﺇﻥ ﻛﻦ ﺃﻭﻻﺕ ﲪﻞ ﻓﺄﻧﻔﻘﻮﺍ ﻋﻠﻴﻬﻦ ﺣﱴ ﻳﻀﻌﻦ‬ ‫ﲪﻠﻬﻦ (‪ ,‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ ﰱ ﺳﻮﺭﺓ ﺍﻟﻄﻼﻕ ﺍﻵﻳﺔ ‪ ) 7‬ﻟﻴﻨﻔﻖ ﺫﻭ ﺳﻌﺔ ﻣﻦ ﺳﻌﺘﻪ ﻭﻣﻦ ﻗﺪﺭ ﻋﻠﻴـﻪ‬ ‫ﺭﺯﻗﻪ ﻓﻠﻴﻨﻔﻖ ﳑﺎ ﺁﺗﺎﻩ ﺍﷲ ﻻ ﻳﻜﻠﻒ ﺍﷲ ﻧﻔﺴﺎ ﺇﻻ ﻭﺳﻌﻬﺎ ( ‪ ,‬ﻭﻗﺪ ﺟﺎﺀ ﰱ ﺗﻔﺴﲑ ﺍﻵﻳﺔ ﺃﻥ ﺍﻟﻨﻔﻘﺔ‬ ‫‪624‬‬ ‫ﲣﺘﻠﻒ ﺑﺄﺧﺘﻼﻑ ﺍﻟﺰﻭﺝ ﰱ ﺃﺣﻮﺍﻟﻪ ﻣﻦ ﻳﺴﺎﺭ ﻭﺇﻋﺴﺎﺭ ‪ ,‬ﻭﺇﻥ ﻧﻔﻘﺔ ﺍﳌﻌﺴﺮ ﺃﻗﻞ ﻣﻦ ﺍﳌﻮﺳﺮ‬ ‫ﻭﺍﻟﻨﻔﻘﺔ ﻋﻠﻰ ﺍﻟﺮﻗﻴﻖ ﲡﺐ ﻋﻠﻰ ﺍﳌﺎﻟﻚ ‪ ,‬ﻭﺍﻟﻨﻔﻘﺔ ﻋﻠﻰ ﺍﳊﻴﻮﺍﻥ ‪ ,‬ﻭﻫﺬﻩ ﺍﻟﻨﻔﻘﺎﺕ ﺗﺸﻤﻞ ﲜﺎﻧـﺐ‬ ‫ﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﻜﺴﺎﺀ ﻭﺍﳌﺄﻭﻯ ‪ ,‬ﺍﻹﺧﺪﺍﻡ ﻟﻠﻌﺎﺟﺰ ﻛﺎﳌﺮﻳﺾ ‪ ,‬ﻭﺍﻟﺘﻌﻠﻴﻢ ﳌﻦ ﻛﺎﻥ ﲝﺎﺟﺔ ‪ ,‬ﻭﻣﻦ ﻣـﻦ‬ ‫ﺍﻟﺒﺸﺮ ﻣﻦ ﻻ ﳛﺘﺎﺝ ﺍﱃ ﺍﻟﺘﻌﻠﻴﻢ ﻭﺍﻟﺘﻌﻠﻢ ‪ ,‬ﻭﺍﻟﺘﺰﻭﻳﺞ ﳌﻦ ﻛﺎﻥ ﲝﺎﺟﺔ ﺇﻟﻴﻪ ‪ ,‬ﻭﺍﳊﺎﺟﺎﺕ ﺍﻹﺟﺘﻤﺎﻋﻴـﺔ‬ ‫ﺍﻟﱴ ﺗﻌﺎﺭﻑ ﻋﻠﻴﻬﺎ ﺃﻓﺮﺍﺩ ﺍ‪‬ﺘﻤﻊ ‪.‬‬ ‫ﺍﻟﻮﺳﻴﻠﺔ ﺍﻟﺜﺎﻟﺜﺔ ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﺼﺪﻗﺎﺕ ‪ -:‬ﻭﺍﻟﻜﻔﺎﺭﺓ ﻋﺒﺎﺭﺓ ﻋﻦ ﻋﻘﻮﺑﺔ ﻣﺎﻟﻴﺔ ‪ ,‬ﻳﺪﻓﻌﻬﺎ ﻣﻦ‬ ‫ﻗﺼﺮ ﰱ ﻋﺒﺎﺩﺓ ‪ ,‬ﻣﻦ ﺃﺟﻞ ﺗﻘﺼﲑﻩ ﺫﻟﻚ ﻷﺟﻞ ﺩﻓﻊ ﺍﻹﰒ ﻭﺗﺪﺍﺭﻙ ﻣﺎ ﻓﺎﺗﻪ ﻣﻦ ﺧﻄﺄ ‪ .‬ﻭﻣـﻦ‬ ‫ﺍﻟﻜﻔﺎﺭﺍﺕ ﻛﻔﺎﺭﺓ ﺍﻟﻴﻤﲔ ﻭﻫﻮ ﺍﳊﻠﻒ ﺑﺎﷲ ﺃﻭ ﺑﺄﲰﺎﺋﻪ ﺃﻭ ﺑﺼﻔﺔ ﻣﻦ ﺻﻔﺎﺗﻪ ‪ ,‬ﻓﻤﻦ ﺣﻠﻒ ﺍﻷﻳﻔﻌﻞ‬ ‫ﺷﻴﺌﺎ ﻭﻓﻌﻠﻪ ﻓﻌﻠﻴﻪ ﺃﻥ ﻳﻜﻔﺮ ﻗﺎﻝ ﺗﻌﺎﱃ ﰱ ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ﺍﻵﻳﺔ ‪ ) 89‬ﻻﻳﺆﺍﺧﺬﻛﻢ ﺍﷲ ﺑﺎﻟﻠﻐﻮ ﰱ‬ ‫ﺃﳝﺎﻧﻜﻢ ﻭﻟﻜﻦ ﻳﺆﺍﺧﺬﻛﻢ ﲟﺎ ﻋﻘﺪﰎ ﺍﻷﳝﺎﻥ ﻓﻜﻔﺎﺭﺗﻪ ﺇﻃﻌﺎﻡ ﻋﺸﺮﺓ ﻣﺴﺎﻛﲔ ﻣﻦ ﺃﻭﺳﻂ ﻣﺎﺗﻄﻌﻤﻮﻥ‬ ‫‪623‬ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻯ ﰱ ﺳﻨﻨﻪ ‪ , 461/3‬ﻛﺘﺎﺏ ﺍﻟﺮﺿﺎﻉ ‪ ,‬ﺑﺎﺏ ‪ , 11‬ﻣﺎﺣﺎﺀ ﰱ ﺣﻖ ﺍﳌﺮﺁﺓ ﻋﻠﻰ ﺯﻭﺟﻬﺎ ‪ ,‬ﻭﺇﺑـﻦ‬ ‫ﻣﺎﺣﺔ ﰱ ﺳﻨﻨﻪ ‪ , 594/2‬ﻛﺘﺎﺏ ﺍﻟﻨﻜﺎﺡ ﺑﺎﺏ ‪ , 2‬ﺣﻖ ﺍﳌﺮﺃﺓ ﻋﻠﻰ ﺍﻟﺰﻭﺝ ‪.‬‬ ‫‪624‬ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﻜﻴﺎﳍﺮﺍﺳﻰ ‪ , 423/4‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ﺑﲑﻭﺕ " ﺛﺎﻧﻴﺔ ‪1985‬‬

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‫ﺃﻫﻠﻴﻜﻢ ﺃﻭ ﻛﺴﻮ‪‬ﻢ ﺃﻭ ﲢﺮﻳﺮ ﺭﻗﺒﺔ ﻓﻤﻦ ﱂ ﳚﺪ ﻓﺼﻴﺎﻡ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﺫﻟﻚ ﻛﻔـﺎﺭﺓ ﺃﳝـﺎﻧﻜﻢ ﺇﺫﺍ‬ ‫ﺣﻠﻔﺘﻢ ﻭﺍﺣﻔﻈﻮﺍ ﺃﳝﺎﻧﻜﻢ ﻛﺬﻟﻚ ﻳﺒﲔ ﺍﷲ ﻟﻜﻢ ﺁﻳﺎﺗﻪ ﻟﻌﻠﻜﻢ ﺗﺸﻜﺮﻭﻥ ( ‪.‬‬ ‫ﻭﻣﻦ ﺍﻟﻜﻔﺎﺭﺍﺕ ﻛﻔﺎﺭﺓ ﺍﻟﻈﻬﺎﺭ ‪ ,‬ﻭﻫﻮ ﺍﻥ ﻳﻘﻮﻝ ﺍﻟﺮﺟﻞ ﻟﺰﻭﺟﺘﻪ ﺃﻧﺖ ﻋﻠﻰ ﻛﻈﻬﺮ ﺍﻣﻰ ‪ ,‬ﻭﻛﺎﻥ‬ ‫ﺍﻟﻈﻬﺎﺭ ﻧﻮﻉ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻄﻼﻕ ﰱ ﺍﳉﺎﻫﻠﻴﺔ ‪ ,‬ﳌﺎ ﻇﺎﻫﺮ ﺍﻟﺼﺤﺎﰉ ﺍﳉﻠﻴﻞ ﺃﻭﺱ ﺑﻦ ﺍﻟـﺼﺎﻣﺖ ﻣـﻦ‬ ‫ﺯﻭﺟﺘﻪ ﺍﻟﺼﺤﺎﺑﻴﺔ ﺍﳉﻠﻴﻠﺔ ﺧﻮﻟﺔ ﺑﻨﺖ ﺣﻜﻴﻢ ‪ ,‬ﺇﺷﺘﻜﺖ ﺍﱃ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ ‪,‬‬ ‫ﻗﺎﻟﺖ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﷲ ﻋﻨﻬﺎ ‪ ) -:‬ﺗﺒﺎﺭﻙ ﺍﻟﺬﻯ ﻭﺳﻊ ﲰﻌﻪ ﺍﻻﺻﻮﺍﺕ ‪,‬ﻟﻘﺪ ﺟﺎﺀﺕ ﺍﺠﻤﻟﺎﺩﻟﺔ ‪-‬‬ ‫ﺧﻮﻟﺔ ﺑﻨﺖ ﺣﻜﻴﻢ _ ﻓﻜﻠﻤﺖ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺃﻧﺎ ﰱ ﺟﺎﻧﺐ ﺍﻟﺒﻴـﺖ ﺃﲰـﻊ‬ ‫ﻛﻼﻣﻬﺎ ﻭﳜﻔﻰ ﻋﻠﻰ ﺑﻌﻀﻪ ‪ ,‬ﻭﻫﻰ ﺗﺸﺘﻜﻰ ﺯﻭﺟﻬﺎ ﻭﺗﻘﻮﻝ ﻳﺎﺭﺳﻮﻝ ﺍﷲ ‪ :‬ﺃﺑﻠﻰ ﺷﺒﺎﰉ ‪ ,‬ﻭﻧﺜﺮﺕ‬ ‫ﻟﻪ ﺑﻄﲎ ‪ ,‬ﺣﱴ ﺇﺫﺍ ﻛﱪ ﺳﲎ ﻭﺍﻧﻘﻄﻊ ﻭﻟﺪﻯ ﻇﺎﻫﺮ ﻣﲎ ‪ ,‬ﺍﻟﻠﻬﻢ ﺇﱏ ﺃﺷﻜﻮ ﺇﻟﻴﻚ ‪ ,‬ﻓﻤـﺎ ﺯﺍﻟـﺖ‬ ‫‪625‬‬ ‫ﺗﺮﺍﺟﻌﻪ ﺣﱴ ﻧﺰﻝ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‬ ‫‪) :‬ﻗﺪ ﲰﻊ ﺍﷲ ﻗﻮﻝ ﺍﻟﱴ ﲡﺎﺩﻟﻚ ﰱ ﺯﻭﺟﻬـﺎ ﻭﺗـﺸﺘﻜﻰ‬ ‫ﺍﻟىﺎﷲ ﻭﺍﷲ ﻳﺴﻤﻊ ﲢﺎﻭﺭﻛﻤﺎ ﺇﻥ ﺍﷲ ﲰﻴﻊ ﺑﺼﲑ ﺍﻟﺬﻳﻦ ﻳﻈﺎﻫﺮﻭﻥ ﻣﻦ ﻧﺴﺎﺋﻬﻢ ﻣﺎ ﻫﻦ ﺃﻣﻬـﺎ‪‬ﻢ‬ ‫ﺇﻥ ﺃﻣﻬﺎ‪‬ﻢ ﺍﻵ ﺍﻟﻼﺋﻰ ﻭﻟﺪ‪‬ﻢ ﻭﺇ‪‬ﻢ ﻟﻴﻘﻮﻟﻮﻥ ﻣﻨﻜﺮﺍ ﻣﻦ ﺍﻟﻘﻮﻝ ﻭﺯﻭﺭﺍ ﻭﺇﻥ ﺍﷲ ﻟﻌﻔـﻮ ﻏﻔـﻮﺭ‬ ‫ﻭﺍﻟﺬﻳﻦ ﻳﻈﺎﻫﺮﻭﻥ ﻣﻨﻜﻢ ﻣﻦ ﻧﺴﺎﺋﻬﻢ ﰒ ﻳﻌﻮﺩﻭﻥ ﳌﺎ ﻗﺎﻟﻮﺍ ﻓﺘﺤﺮﻳﺮ ﺭﻗﺒﺔ ﻣﻦ ﻗﺒﻞ ﺃﻥ ﻳﺘﻤﺎﺳـﺎ‬ ‫ﺫﻟﻜﻢ ﺗﻮﻋﻈﻮﻥ ﺑﻪ ﻭﺍﷲ ﲟﺎﺗﻌﻤﻠﻮﻥ ﺧﺒﲑ ﺫﻟﻜﻢ ﺗﻮﻋﻈﻮﻥ ﺑﻪ ﻓﻤﻦ ﱂ ﳚﺪ ﻓﺼﻴﺎﻡ ﺷﻬﺮﻳﻦ ﻣﻦ ﻗﺒﻞ‬ ‫ﺃﻥ ﻳﺘﻤﺎﺳﺎ ﻓﻤﻦ ﱂ ﻳﺴﺘﻄﻊ ﻓﺈﻃﻌﺎﻡ ﺳﺘﲔ ﻣﺴﻜﻴﻨﺎ ﺫﻟﻚ ﻟﺘﺆﻣﻨﻮﺍ ﺑﺎﷲ ﻭﺭﺳﻮﻟﻪ ﻭﺗﻠﻚ ﺣـﺪﻭﺩ ﺍﷲ‬ ‫ﻭﻟﻠﻜﺎﻓﺮﻳﻦ ﻋﺬﺍﺏ ﺃﻟﻴﻢ ( ﺳﻮﺭﺓ ﺍ‪‬ﺎﺩﻟﺔ ﺍﻵﻳﺔ ‪. 4-1‬‬ ‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ ﰱ ﻛﻔﺎﺭﺓ ﺍﻹﺣﺮﺍﻡ ﻭﺍﳊﺞ ﰱ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺍﻵﻳﺔ ‪ ) 196‬ﻭﻻﲢﻠﻘﻮﺍ ﺭﺀﻭﺳـﻜﻢ‬ ‫ﺣﱴ ﻳﺒﻠﻎ ﺍﳍﺪﻯ ﳏﻠﻪ ﻓﻤﻦ ﻛﺎﻥ ﻣﻨﻜﻢ ﻣﺮﻳﻀﺎ ﺃﻭ ﺑﻪ ﺃﺫﻯ ﻣﻦ ﺭﺃﺳﻪ ﻓﻔﺪﻳﺔ ﻣﻦ ﺻﻴﺎﻡ ﺃﻭ ﺻـﺪﻗﺔ‬ ‫ﺃﻭ ﻧﺴﻚ ( ‪ .‬ﺣﻴﺚ ﺃﺑﺎﺡ ﺍﻻ ﺳﻼﻡ ﳌﻦ ﺃﺿﻄﺮ ﺃﻥ ﳛﻠﻖ ﺭﺃﺳﻪ ﻭﻫﻮ ﳏﺮﻡ ﻷﺫﻯ ﰱ ﺭﺃﺳﻪ ﺃﻭ ﻷﻧـﻪ‬ ‫ﻣﺮﻳﺾ ﺃﻥ ﳜﺮﺝ ﺻﺪﻗﺔ ﻟﻠﻔﻘﺮﺍﺀ ﻭﺍﳌﺴﺎﻛﲔ ‪ ,‬ﺃﻭ ﺃﻥ ﻳﺼﻮﻡ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﺃﻭ ﺃﻥ ﻳﺬﺑﺢ ﺷﺎﺓ ‪ .‬ﻭﻛﺬﻟﻚ‬ ‫ﻛﻔﺎﺭﺓ ﺍﻟﺼﻴﺪ ﰱ ﺍﳊﺞ ) ﻳﺄﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺃﻣﻨﻮﺍ ﻻ ﺗﻘﺘﻠﻮﺍ ﺍﻟﺼﻴﺪ ﻭﺃﻧﺘﻢ ﺣﺮﻡ ﻭﻣـﻦ ﻗﺘﻠـﻪ ﻣـﻨﻜﻢ‬ ‫ﻣﺘﻌﻤﺪﺍ ﻓﺠﺰﺍﺀ ﻣﺜﻞ ﻣﺎ ﻗﺘﻞ ﻣﻦ ﺍﻟﻨﻌﻢ ﳛﻜﻢ ﺑﻪ ﺫﻭﺍ ﻋﺪﻝ ﻣﻨﻜﻢ ﻫﺪﻳﺎ ﺑﺎﻟﻎ ﺍﻟﻜﻌﺒﺔ ﺃﻭ ﻛﻔﺎﺭﺓ ﻃﻌﺎﻡ‬ ‫ﻣﺴﻜﲔ ( ‪ .‬ﺍﻵﻳﺔ ‪ 95‬ﻣﻦ ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ‬

‫ﻭﻛﺬﻟﻚ ﻛﻔﺎﺭﺓ ﺍﳌﺘﻤﺘﻊ ﻭﻫﻮ ﺍﻟﺬﻯ ﻳﻬﻞ ﺑﺎﻟﻌﻤﺮﺓ ﰱ ﺃﺷﻬﺮ ﺍﳊﺞ ﻣﻦ ﺍﳌﻴﻘﺎﺕ‬

‫ﻗﺎﻝ ﺗﻌﺎﱃ ﰱ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺍﻵﻳﺔ ) ﻓﺈﺫﺍ ﺃﻣﻨﺘﻢ ﻓﻤﻦ ﲤﺘﻊ ﺑﺎﻟﻌﻤﺮﺓ ﺍﱃ ﺍﳊﺞ ﻓﻤﺎ ﺍﺳﺘﻴﺴﺮ ﻣﻦ ﺍﳍﺪﻯ‬ ‫ﻓﻤﻦ ﱂ ﳚﺪ ﻓﺼﻴﺎﻡ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﰱ ﺍﳊﺞ ﻭﺳﺒﻌﺔ ﺇﺫﺍ ﺭﺟﻌﺘﻢ ﺗﻠﻚ ﻋﺸﺮﺓ ﻛﺎﻣﻠﺔ ﳌـﻦ ﱂ ﻳﻜـﻦ ﺃﻫﻠـﻪ‬ ‫ﺣﺎﺿﺮﻯ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ ( ﻭﻣﻦ ﺍﻟﻜﻔﺎﺭﺍﺕ ﻋﺘﻖ ﺍﻟﺮﻗﺎﺏ ﺃﻭ ﺻﻴﺎﻡ ﺷﻬﺮﻳﻦ ﻣﺘﺘﺎﺑﻌﲔ ﺃﻭ ﺇﻃﻌﺎﻡ ﺳﺘﲔ‬ ‫ﻣﺴﻜﻴﻨﺎ ﳌﻦ ﺃﻓﻄﺮ ﻋﺎﻣﺪﺍ ﰱ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﻭﰱ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ ﻋﻦ ﺃﰉ ﻫﺮﻳﺮﺓ ﺭﺿﻰ ﺍﷲ ﻋﻨﻪ‬ ‫ﻗﺎﻝ ‪:‬ﺟﺎﺀ ﺭﺟﻞ ﺍﱃ ﺍﻟﻨﱮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻘﺎﻝ ‪ :‬ﻫﻠﻜﺖ ﻗﺎﻝ ‪) :‬ﻣـﺎ ﺃﻫﻠـﻚ ؟( ﻗـﺎﻝ‬ ‫‪625‬ﺍﳊﺪﻳﺚ ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻯ ﰱ ﺻﺤﻴﺤﻪ‬ ‫‪1996‬‬

‫ﻭﺃﻧﻈﺮ ﺻﻔﻮﺓ ﺍﻟﺘﻔﺒﺎﺳﲑ ﻟﻠﺼﺎﺑﻮﱏ ‪ 316-3‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺑـﲑﻭﺕ‬

‫ﺩ ﺳﻌﺪ ﺍﻟﺪﻳﻦ ﻣﻨﺼﻮﺭ ﳏﻤﺪ ‪317 -‬‬

‫ﻭﺍﻗﻌﺖ ﺇﻣﺮﺃﺗﻰ ﰱ ﺭﻣﻀﺎﻥ ‪ ,‬ﻗﺎﻝ ‪) :‬ﻫﻞ ﲡﺪ ﻣﺎﺗﻌﺘﻖ ﺭﻗﺒﺔ ؟ ( ‪ ,‬ﻗﺎﻝ ﻻ ﻗﺎﻝ ‪) :‬ﻓﻬﻞ ﺗـﺴﺘﻄﻴﻊ ﺃﻥ‬ ‫ﺗﺼﻮﻡ ﺷﻬﺮﻳﻦ ﻣﺘﺘﺎﺑﻌﲔ ؟ ( ﻗﺎﻝ ﻵ ﻗﺎﻝ ‪) :‬ﻓﻬﻞ ﲡﺪ ﻣﺎ ﺗﻄﻌﻢ ﺳﺘﲔ ﻣﺴﻜﻴﻨﺎ ؟( ﻗـﺎﻝ ‪ ,‬ﻻ ﻗـﺎﻝ )‬ ‫ﺇﺟﻠﺲ ( ﻓﺠﻠﺲ ﻓﺄﺗﻰ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﻌﺮﻕ ﲤﺮ ‪ ,‬ﻓﻘﺎﻝ ‪ ) :‬ﺧﺬ ﻫﺬﺍ ﻓﺘﺼﺪﻕ ﺑـﻪ ( ‪,‬‬ ‫ﻗﺎﻝ ﻋﻠﻰ ﺃﻓﻘﺮ ﻣﻨﺎ ؟ ﻓﻀﺤﻚ ﺍﻟﻨﱮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺣﱴ ﺑﺪﺕ ﻧﻮﺍﺟﺬﻩ ‪ ,‬ﻗﺎﻝ ‪ ) :‬ﺃﻃﻌﻤﻪ ﻋﻠﻰ‬ ‫‪626‬‬ ‫ﻋﻴﺎﻟﻚ (‬ ‫ﻫﺬﻩ ﻫﻰ ﺍﻟﻜﻔﺎﺭﺍﺕ ﺃﻣﺎ ﺭﺩ ﺷﺨﺺ ﺳﻠﺒﺖ ﺣﺮﻳﺘﻪ ﻣﻦ ﺃﻓﺮﺍﺩ ﺍ‪‬ﺘﻤﻊ ﺃﻭ ﺃﻃﻌـﺎﻡ ﻭﻛـﺴﻮﺓ‬ ‫ﳌﺴﺎﻛﲔ ‪ ,‬ﺃﺫﻥ ﻫﺬﺍ ﻳﻌﻮﺩ ﻋﻠﻰ ﺍ‪‬ﺘﻤﻊ ﺑﺎﳋﲑ ﻭﺍﻟﻨﻔﻊ ﻭﺑﺬﻟﻚ ﻳﺘﺤﻘﻖ ﻣﺒﺪﺃ ﺍﻟﺘﻜﺎﻓﻞ ﺑﲔ ﺃﻓﺮﺍﺩ ﺍ‪‬ﺘﻤﻊ‬ ‫ﻓﻬﻰ ﻣﺎﻳﻌﻄﻰ ﻟﻠﻔﻘﺮﺍﺀ ﻭﺍﶈﺘﺎﺟﲔ ﻣﻦ ﻣﺎﻝ ‪ ,‬ﻭﻫﻰ ﺇﻣﺎ ﻭﺍﺟﺒـﺔ ﻛﺎﻟﺰﻛـﺎﺓ ﺃﻭ‬ ‫‪ .‬ﺃﻣﺎ ﺍﻟﺼﺪﻗﺎﺕ‬ ‫ﻣﻨﺪﻭﺑﺔ ﻭﻫﻰ ﺍﻟﱴ ﻳﺼﺮﻓﻬﺎ ﺍﳌﺴﻠﻢ ﰱ ﻭﺟﻮﻩ ﺍﻟﱪ ﺍﳌﺨﺘﻠﻔﺔ ‪ ,‬ﻭﻗﺪ ﻭﺭﺩ ﰱ ﺣﺪﻳﺚ ﺍﳌﺼﻄﻔﻰ ﺻـﻠﻰ‬ ‫‪627‬‬ ‫ﺍﷲ ﻭﺳﻠﻢ ) ﻻ ﳚﺘﻤﻊ ﺷﺢ ﻭﺇﳝﺎﻥ ﰱ ﻗﻠﺐ ﺭﺟﻞ ﻣﺴﻠﻢ (‬ ‫ﻣﻦ ﺃﺟﻞ ﺫﻟﻚ ﻛﺜﺮﺕ ﺍﻟﺼﺪﻗﺎﺕ ﺑﲔ ﺍﻟﺼﺤﺎﺑﺔ ‪ ,‬ﳑﺎ ﺃﺩﻯ ﺍﱃ ﺣﺎﻝ ﻣﻦ ﺍﻟﺘﻜﺎﻓﻞ ﻭﺍﻟﺘﻀﺎﻣﻦ ﰱ‬ ‫ﺍ‪‬ﺘﻤﻊ ﺍﻹﺳﻼﻣﻰ ﻻ ﻳﻮﺟﺪ ﻟﻪ ﻣﺜﻴﻞ ﰱ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﻷﺧﺮﻯ ‪ ,‬ﻭﻛﺎﻧﺖ ﺗﻮﺟﻬﺎﺕ ﺍﻟﻘﺮﺍﻥ ﻭﺍﻟﺴﻨﺔ ﰱ‬ ‫ﺍﳊﺚ ﻋﻠﻰ ﺍﻟﺼﺪﻗﺔ ‪ ,‬ﻭﺻﻠﺔ ﺍﻷﺭﺣﺎﻡ ﻭﺇﻛﺮﺍﻡ ﺍﻟﻀﻴﻒ ﻭﺑﺮ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻭﺍﻹﺣﺴﺎﻥ ﺍﱃ ﺍﻷﻗـﺎﺭﺏ ‪,‬‬ ‫ﻭﺭﻋﺎﻳﺔ ﺍﳉﲑﺍﻥ ‪,‬ﻭﺗﻔﻘﺪ ﺃﺣﻮﺍﳍﻢ ﻣﻦ ﺃﻋﻈﻢ ﻋﻮﺍﻣﻞ ﺍﻟﺘﻤﺎﺳﻚ ﻭﺍﻟﺘﻌﺎﺿﺪ ﻭﺍﻟﺘﻜﺎﻓﻞ ﻭﺍﻟﺘﻜﺎﺗﻒ ﺑﲔ‬ ‫ﺃﻓﺮﺍﺩ ﺍ‪‬ﺘﻤﻊ ‪ .‬ﻗﺎﻝ ﺗﻌﺎﱃ ﰱ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ‪ ) 271 :‬ﺇﻥ ﺗﺒﺪﻭ ﺍﻟﺼﺪﻗﺎﺕ ﻓﻨﻌﻤﺎ ﻫﻰ ﻭﺇ ﻥ ﲣﻔﻮﻫﺎ‬ ‫ﻭﺗﺆﺗﻮﻫﺎ ﺍﻟﻔﻘﺮﺍﺀ ﻓﻬﻮ ﺧﲑ ﻟﻜﻢ ﻭﻳﻜﻔﺮﻋﻨﻜﻢ ﻣﻦ ﺳﻴﺌﺎﺗﻜﻢ (‬ ‫ﻭﻣﻦ ﺍﻟﺼﺪﻗﺎﺕ ﺻﺪﻗﺔ ﺍﻟﻔﻄﺮ ﻭﰱ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ ) ﻓﺮﺽ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬ ‫ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻣﻦ ﺭﻣﻀﺎﻥ ﺻﺎﻋﺎ ﻣﻦ ﲤﺮ ﺃﻭ ﺻﺎﻋﺎ ﻣﻦ ﺷﻌﲑ ﻋﻠﻰ ﺍﻟﻌﺒﺪ ﻭﺍﳊﺮ ﻭﺍﻟﺬﻛﺮ ﻭﺍﻷﻧﺜﻰ ﻭﺍﻟﺼﻐﲑ‬ ‫‪628‬‬ ‫ﻭﺍﻟﻜﺒﲑ ﻣﻦ ﺍﳌﺴﻠﻤﲔ (‬

‫ﻭﻫﻰ ﻭﺍﺟﺒﺔ ‪ ,‬ﻋﻠﻰ ﺍﻟﺮﺟﻞ ﻭﻣﻦ ﺗﻠﺰﻣﻪ ﻧﻔﻘﺘﻪ ‪ ,‬ﻭﺍﺟﺎﺯ ﺍﻟﻌﻠﻤﺎﺀ ﺃﺧﺮﺍﺟﻬﺎ ﻧﻘﺪﺍ‬ ‫‪ ,‬ﺧﺎﺻﺔ ﰱ ﺍﻟﺒﻼﺩ ﺍﻟﱴ ﻻ ﺗﻨﺠﺢ ﻓﻴﻬﺎ ﺍﳌﺰﺭﻭﻋﺎﺕ ‪.‬‬

‫ﺍﻟﻮﺳﻴﻠﺔ ﺍﳋﺎﻣﺴﺔ ﺍﻟﻮﻓﺎﺀ ﺑﺎﻟﻨﺬﻭﺭ‪ ،‬ﻭﺍﻟﻮﻓﺎﺀ ﺑﺎﻟﻨﺬﺭ ﻣﻦ ﺷﻴﻢ ﺍﳌﺆﻣﻨﲔ ﺍﳌﺨﻠـﺼﲔ ‪ ,‬ﻭﺍﻟﻨـﺬﺭ‬ ‫ﻳﻜﻮﻥ ﺑﺎﻟﻄﺎﻋﺔ ﻻ ﺑﺎﳌﻌﺼﻴﺔ ﻗﺎﻝ ﺗﻌﺎﱃ ﰱ ﺳﻮﺭﺓ ﺍﻹﻧﺴﺎﻥ ﺍﻵﻳﺔ ‪ ) 8-7‬ﻳﻮﻓﻮﻥ ﺑﺎﻟﻨﺬﺭ ﻭﳜـﺎﻓﻮﻥ‬ ‫ﻳﻮﻣﺎ ﻛﺎﻥ ﺷﺮﻩ ﻣﺴﺘﻄﲑﺍ ﻭﻳﻄﻌﻤﻮﻥ ﺍﻟﻄﻌﺎﻡ ﻋﻠﻰ ﺣﺒﻪ ﻣﺴﻤﻴﻨﺎ ﻭﻳﺘﻴﻤﺎ ﻭﺃﺳﲑﺍ (‬ ‫ﻭﺇﺫﺍ ﱂ ﻳﻮﻑ ﺍﳌﺴﻠﻢ ﺑﻨﺬﺭﻩ ﻷﻯ ﺳﺒﺐ ﻣﻦ ﺍﻷﺳﺒﺎﺏ ﻟﺰﻣﺘﻪ ﺍﻟﻜﻔﺎﺭﺓ ﻭﻫﻰ ﻛﻔـﺎﺭﺓ ﺍﻟـﻴﻤﲔ‬ ‫ﻗﺎﻝ ﺗﻌﺎﱃ ﰱ ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ﺍﻵﻳﺔ ‪ ) 89‬ﻻ ﻳﺆﺍﺧﺬﻛﻢ ﺍﷲ ﺑﺎﻟﻠﻐﻮ ﰱ ﺃﳝﺎﻧﻜﻢ ﻭﻟﻜﻦ ﻳﺆﺍﺧﺬﻛﻢ ﲟـﺎ‬ ‫ﻋﻘﺪﰎ ﺍﻷﳝﺎﻥ ﻓﻜﻔﺎﺭﺗﻪ ﺇﻃﻌﺎﻡ ﻋﺸﺮﺓ ﻣﺴﺎﻛﲔ ﻣﻦ ﺃﻭﺳﻂ ﻣﺎ ﺗﻄﻌﻤﻮﻥ ﺃﻫﻠﻴﻜﻢ ﺃﻭ ﻛـﺴﻮ‪‬ﻢ ﺃﻭ‬

‫‪626‬ﺍﳊﺪﻳﺚ ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻯ ﺃﻧﻈﺮ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻯ ‪ , 604/11‬ﻛﺘﺎﺏ \ﺍﻛﻔﺎﺭﺍﺕ ﺍﻷﳝﺎﻥ ‪ ,‬ﺑﺎﺏ ﻣﻦ ﺃﻋﺎﻥ ﺍﳌﻌﺴﺮ‬ ‫ﰱ ﺍﻟﻜﻔﺎﺭﺓ‬ ‫‪627‬ﺃﺧﺮﺟﻪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﰱ ﺍﳌﺴﻨﺪ ‪265/2‬‬ ‫‪ 628‬ﺍﳊﺪﻳﺚ ﺃﺧﺮﺟﻪ ﺃﲪﺪ ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﻟﻨﺴﺎﺋﻰ‬

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‫ﲢﺮﻳﺮ ﺭﻗﺒﺔ ﻓﻤﻦ ﱂ ﳚﺪ ﻓﺼﻴﺎﻡ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﺫﻟﻚ ﻛﻔﺎﺭﺓ ﺃﳝﺎﻧﻜﻢ ﺇﺫﺍ ﺣﻠﻔﺘﻢ ﻭﺍﺣﻔﻈﻮﺍ ﺃﳝﺎﻧﻜﻢ ﻛﺬﻟﻚ‬ ‫ﻳﺒﲔ ﺍﷲ ﻟﻜﻢ ﺁﻳﺎﺗﻪ ﻟﻌﻠﻜﻢ ﺗﺸﻜﺮﻭﻥ (‬ ‫ﻭﻣﻦ ﻭﺳﺎﺋﻞ ﺍﻟﺘﻜﺎﻓﻞ ﺍﻟﻮﺻﺎﻳﺎ ﺣﻴﺚ ﺷﺮﻉ ﺍﻹﺳﻼﻡ ﺍﻟﻮﺻﻴﺔ ﰱ ﺛﻠﺚ ﻣﺎ ﳝﻠﻜﻪ ﺍﳌﺴﻠﻢ ﻗـﺎﻝ‬ ‫ﺗﻌﺎﱃ ﰱ ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺍﻵﻳﺔ ‪ )11‬ﻣﻦ ﺑﻌﺪ ﻭﺻﻴﺔ ﻳﻮﺻﻲ ‪‬ﺎ ﺃﻭ ﺩﻳﻦ (‬ ‫ﻭﻗﺪ ﺟﺎﺀ ﰱ ﺍﻟﺼﺤﻴﺢ ‪ )0:‬ﻣﺎﺭﻭﺍﻩ ﺳﻌﺪ ﺇﺑﻦ ﺃﰉ ﻭﻗﺎﺹ ﺭﺿﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ﻗﺎﻝ ) ﻋـﺎﺩﱏ‬ ‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰱ ﺣﺠﺔ ﺍﻟﻮﺩﺍﻉ ﻣﻦ ﻭﺟﻊ ﺃﺷﻔﻴﺖ ﻣﻨﻪ ﻋﻠﻰ ﺍﳌﻮﺕ ﻓﻘﻠـﺖ ﻳـﺎ‬ ‫ﺭﺳﻮﻝ ﺍﷲ ﺑﻠﻐﻨﺔ ﻣﺎ ﺗﺮﻯ ﻣﻦ ﺍﻟﻮﺟﻊ ﻭﺃﻧﺎ ﺫﻭ ﻣﺎﻝ ﻭ ﻻ ﻳﺮﺛﲎ ﺇﻻ ﺍﺑﻨﺔ ﱃ ﻭﺍﺣﺪﺓ ﺃﻓﺄﺗﺼﺪﻕ ﺑﺜﻠﺜـﻰ‬ ‫ﻣﺎﱃ ؟ ﻗﺎﻝ) ﻻ ( ﻗﺎﺕ ﺃﻓﺄﺗﺼﺪﻕ ﺑﺸﻄﺮﻩ ﻗﺎﻝ ) ﻻ ﺍﻟﺜﻠﺚ ﻭﺍﻟﺜﻠﺚ ﻛﺜﲑ ﺇﻧﻚ ﺇﻥ ﺗﺬﺭ ﻭﺭﺛﺘﻚ ﺃﻏﻨﻴـﺎﺀ‬ ‫ﺧﲑﻣﻦ ﺃﻥ ﺗﺬﺭﻫﻢ ﻋﺎﻟﺔ ﻳﺘﻜﻔﻔﻮﻥ ﺍﻟﻨﺎﺱ ﻭﻟﺴﺖ ﺗﻨﻔﻖ ﻧﻔﻘﺔ ﺗﺒﺘﻔﻰ ‪‬ﺎ ﻭﺟﻪ ﺍﷲ ﺇ ﻻ ﺃﺟﺮﺕ ‪‬ـﺎ‬ ‫‪629‬‬ ‫ﺣﱴ ﺍﻟﻠﻘﻤﺔ ﲡﻌﻠﻬﺎ ﰱ ﰲ ﺇﻣﺮﺃﺗﻚ (‬ ‫ﻓﺎﻟﻮﺻﻴﺔ ﺗﻌﺪ ﻣﻦ ﺍﳌﺼﺎﺩﺭ ﺍﻟﱴ ﲤﻮﻝ ﺍﻟﺘﻜﺎﻓﻞ ﻭﺗﺪﻋﻤﻪ ‪ ,‬ﻭﻫﻰ ﻣﻦ ﻣﻮﺍﺭﺩ ﺍﻟﺘﻄﻮﻉ ‪ .‬ﻭﺍﻟﻮﺻـﻴﺔ‬ ‫‪630‬‬ ‫ﻛﻤﺎ ﻋﺮﻓﻬﺎ ﺍﳉﺮﺟﺎﱏ ‪ ) :‬ﲤﻠﻴﻚ ﻣﻀﺎﻑ ﺍﱃ ﻣﺎ ﺑﻌﺪ ﺍﳌﻮﺕ ( ﻭﺍﻟﻮﺻﻴﺔ ﺗﺪﺑﲑ ﺣﻜﻴﻢ ﻳﻌﺪ ﻣـﻦ‬ ‫ﺃﻫﻢ ﻭﺟﻮﻩ ﲢﻘﻴﻖ ﺍﻟﺘﻮﺍﺯﻥ ﺍﻻﺟﺘﻤﺎﻋﻰ ﺑﲔ ﺃﻓﺮﺍﺩ ﺍ‪‬ﺘﻤﻊ ‪.‬ﺟﺎﺀ ﻋﻨﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪):‬ﻣﺎ ﺣـﻖ‬ ‫‪631‬‬ ‫ﺇﻣﺮﻯﺀ ﻣﺴﻠﻢ ﻟﻪ ﺷﻲﺀ ﻳﻮﺻﻲ ﻓﻴﻪ ﻳﺒﲔ ﻟﻴﻠﺘﲔ ﺇﻻ ﻭﻭﺻﻴﺘﻪ ﻣﻜﺘﻮﺑﺔ ﻋﻨﺪﻩ(‬ ‫ﻭﻣﻦ ﺍﻟﻮﺳﺎﺋﻞ ﻟﺘﺤﻘﻴﻖ ﺍﻟﺘﻜﺎﻓﻞ ﺍﳍﺒﺎﺕ ﻭﺍﳍﺪﺍﻳﺎ ﻭﻗﺪ ﺣﺾ ﺍﻹﺳﻼﻡ ﻋﻠﻴﻬﻤﺎ ﻷ‪‬ﻤﺎ ﻳﻐﺮﺳﺎ ﺍﳊﺐ‬ ‫‪632‬‬ ‫ﰱ ﻧﻔﻮﺱ ﺍﻟﻨﺎﺱ ﺑﻞ ﻭﺗﺰﻳﺪ ﺍﻟﺘﺄﻟﻒ ﻭﺍﻹﺧﺎﺀ ‪ ,‬ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ ) :‬ﺎﺩﻭﺍ ﲢﺎﺑﻮﺍ (‬ ‫‪633‬‬ ‫ﻭﺍﳍﺪﻳﺔ ‪ :‬ﻫﻰ ﻣﺎ ﻳﺆﺧﺬ ﺑﻼ ﺷﺮﻁ ﺍﻹﻋﺎﺩﺓ‬ ‫ﺃﻣﺎ ﺍﳍﺒﺔ ﻓﻬﻰ ﻣﻄﻠﻖ ﺍﻟﺘﱪﻉ ﻭﻫﻰ ‪ :‬ﲤﻠﻴﻚ ﺍﻟﻌﲔ‬ ‫ﺑﻼ ﻋﻮﺽ ﻭﻗﺪ ﺭﻭﻯ ﰱ ﺍﳊﺪﻳﺚ ‪ ) :‬ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻘﺒﻞ ﺍﳍﺪﻳﺔ ﻭﻳﺜﻴﺐ‬ ‫‪634‬‬ ‫ﻋﻠﻴﻬﺎ (‬ ‫) ﺍﻟﻌﺎﺋﺪ ﰲ ﻫﺒﺘﺔ ﻛﺎﻟﻜﻠﺐ ﻳﻘﻲ ﰒ ﻳﻌﻮﺩ‬ ‫ﻭﲜﺎﻧﺐ ﺫﻟﻚ ﺣﺮﻣﺖ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻟﺮﺟﻮﻉ ﰱ ﺍﳍﺒﺔ‬ ‫‪635‬‬ ‫ﰱ ﻗﻴﺌﻪ ‪ (.‬ﻭﻫﺬﻩ ﺍﳍﺒﺎﺕ ﺗﻘﺒﻞ ﻣﻦ ﻛﺎﻓﺔ ﻓﺌﺎﺕ ﺍﻟﻨﺎﺱ ﻭﺗﺼﺮﻑ ﰱ ﺍﳌﺸﺎﺭﻳﻊ ﺍﳋﲑﻳﺔ ﻛﺎﳌﺪﺍﺭﺱ‬ ‫ﻭﺍﳌﺴﺘﺸﻔﻴﺎﺕ ﻭﺍﳉﺎﻣﻌﺎﺕ ﻭﺍﳌﻌﺎﻫﺪ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺩﻭﺭ ﺍﳊﻀﺎﻧﺔ ﻭﻣﻼﺟﻰﺀ ﺍﻻﻳﺘﺎﻡ ﻭﺍﻟﺸﻴﻮﺥ ﻭﺍﻟﻌﺠـﺰﺓ ‪,‬‬ ‫ﻭﲡﻴﺶ ﺍﳉﻴﻮﺵ ﻭﺻﺪ ﺍﻟﻌﺪﻭﺍﻥ ‪ ,‬ﻭﻗﺪ ﻓﻌﻞ ﺫﻟﻚ ﺍﻟﺼﺤﺎﺑﺔ ﻋﻠﻴﻬﻢ ﺍﻟﺮﺿﻮﺍﻥ ‪.‬‬ ‫‪629‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰱ ﺻﺤﻴﺤﻪ ﺍﳉﺰﺀ ‪ 5‬ﺹ ‪70‬‬ ‫‪630‬ﺍﻟﺘﻌﺮﻳﻔﺎﺕ ﻟﻠﺠﺮﺣﺎﱏ ﺹ‪326‬‬ ‫‪631‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﺓ ‪, 419 /5‬ﻛﺘﺎﺏ ﺍﻟﺪﻳﺎﺕ ‪ ,‬ﺑﺎﺏ ﺍﻟﻮﺻﻴﺔ ﻭﻗﻮﻝ ﺍﻟﻨﱮ ﺳﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ) ﻭﺻﻴﺔ ﺍﻟﺮﺟﻞ ﻣﻜﺘﻮﺑﻪ‬ ‫ﻋﻨﺪﻩ ( ﺣﺪﻳﺚ ﺭﻗﻢ ‪2738‬‬ ‫‪ 632‬ﺍﳊﺪﻳﺚ ﺃﺧﺮﺟﻪ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﰱ ﺍﳌﻮﻃﺎ ‪ ,‬ﻛﺘﺎﺏ ﺣﺴﻦ ﺍﳋﻠﻖ ﺑﺎﺏ ﻣﺎﺟﺎﺀ ﰱ ﺍﳌﻬﺎﺟﺮ ‪908 /2‬‬ ‫‪ 633‬ﺍﳉﺮﺟﺎﱏ ﺻﻔﺤﺔ ‪319‬‬ ‫‪634‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻯ ﻛﺘﺎﺏ ﺍﳍﺒﺔ ‪ , 298/5‬ﺑﺎﺏ ‪ 11‬ﺍﳌﻜﺎﻓﺄﺓ ﰱ ﺍﳍﺒﺔ‬ ‫‪635‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻯ ‪ 287/5‬ﻛﺘﺎﺏ ﺍﳍﺒﺔ ‪ ,‬ﺑﺎﺏ ﻻﳛﻞ ﻷﺣﺪ ﺃﻥ ﻳﺮﺟﻊ ﰱ ﻫﺒﺘﻪ ﺃﻭ ﺻﺪﻗﺘﻪ ﻭﻣﺴﻠﻢ ﰱ ﺻﺤﻴﺤﻪ ﺑﺸﺮﺡ‬ ‫ﺍﻟﻨﻮﻭﻯ ‪ , 63-62 /11‬ﻛﺘﺎﺏ ﺍﳍﺒﺎﺕ ‪ ,‬ﺑﺎﺏ ﻛﺮﺍﻫﻴﺔ ﺷﺮﺍﺀ ﺍﻹﻧﺴﺎﻥ ﻣﺎ ﺗﺼﺪﻕ ﺑﻪ ﳑﻦ ﺗﺼﺪﻕ ﻋﻠﻴﻪ ‪.‬‬

‫ﺩ ﺳﻌﺪ ﺍﻟﺪﻳﻦ ﻣﻨﺼﻮﺭ ﳏﻤﺪ ‪319 -‬‬

‫ﻭﻣﻦ ﺍﻟﻮﺳﺎﺋﻞ ﺍﻟﻌﺎﺭﻳﺔ ‪ :‬ﻭﻫﻰ ﺍﻟﺘﻤﻠﻚ ﻟﻠﻤﻨﻔﻌﺔ ﺑﻼ ﻋﻮﺽ ﻭﻫﻰ ﻭﺳﻴﻠﺔ ﻟﻺ ﻧﺘﻔﺎﻉ ﺑﲔ ﺃﻓﺮﺍﺩ‬ ‫ﺍ‪‬ﺘﻤﻊ ‪ ,‬ﻭﻫﻰ ﻣﻦ ﺃﻋﻤﺎﻝ ﺍﻟﱪ ﻭﺍﳋﲑ ‪ ,‬ﻻﻧﻪ ﻻ ﻏﲎ ﻟﻠﻨﺎﺱ ﺑﻌﻀﻬﻢ ﻋﻦ ﺑﻌﺾ ﻗـﺎﻝ ﺗﻌـﺎﱃ )‬ ‫ﻭﺗﻌﺎﻭﻧﻮﺍ ﻋﻠﻰ ﺍﻟﱪ ﻭﺍﻟﺘﻔﻮﻯ ﻭﻻ ﺗﻌﺎﻭﻧﻮﺍ ﻋﻠﻰ ﺍﻹﰒ ﻭﺍﻟﻌﺪﻭﺍﻥ ( ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ﺍﻵﻳﺔ ‪3‬‬ ‫ﻭﻗﺪ ﺫﻛﺮ ﺇﺑﻦ ﻛﺜﲑ ﰱ ﺗﻔﺴﲑﻩ ﻷﻳﺎﺕ ﺍﳌﺎﻋﻮﻥ ‪ ) 4-3‬ﻓﻮﻳﻞ ﻟﻠﻤﺼﻠﲔ ﺍﻟـﺬﻳﻦ ﻫـﻢ ﻋـﻦ‬ ‫ﺻﻼ‪‬ﻢ ﺳﺎﻫﻮﻥ ﻭﺍﻟﺬﻳﻦ ﻫﻢ ﻳﺮﺍﺀﻭﻥ ﻭﳝﻨﻌﻮﻥ ﺍﳌﺎﻋﻮﻥ ( ﺃﻥ ﻣﺎﻧﻊ ﺍﳌﺎﻋﻮﻥ ﻫﻮ ﺍﻟـﺬﻯ ﻻ ﳛـﺴﻦ‬ ‫‪636‬‬ ‫ﻋﺒﺎﺩﺓ ﺭﺑﻪ ﻭﻻ ﳛﺴﻦ ﺍﱃ ﺧﻠﻘﻪ ‪ ,‬ﺣﱴ ﻭﻟﻮ ﺑﺈﻋﺎﺭﺓ ﻣﺎﻳﻨﻔﻊ ﺍﻟﻨﺎﺱ‬ ‫ﻭﻣﻦ ﻭﺳﺎﺋﻞ ﺍﻟﺘﻜﺎﻓﻞ ﺍﻷﺿﺎﺣﻰ ‪ :‬ﻭﻫﻰ ﻣﺎﺗﺬﺑﺢ ﺃﻭ ﺗﻨﺤﺮ ﻳﻮﻡ ﺍﻷﺿﺤﻰ ﻗﺎﻝ ﺗﻌﺎﱃ ﰱ ﺳـﻮﺭﺓ‬ ‫ﺍﻟﻜﻮﺛﺮ ﺍﻷﻳﺔ ‪ ) : 2‬ﻓﺼﻞ ﻟﺮﺑﻚ ﻭﺃﳓﺮ ( ‪ ,‬ﺣﻴﺚ ﻳﺴﻌﺪ ﺍﻟﻔﻘﺮﺍﺀ ﻭﺍﳌﻌﻮﺫﻳﻦ ﰱ ﺫﻟﻚ ﺍﻟﻴـﻮﻡ ﻣـﻊ‬ ‫ﺃﺧﻮﺍ‪‬ﻢ ﺍﻷﻏﻨﻴﺎﺀ ‪ ,‬ﻭﻳﺘﻔﺎﺳﻢ ﺍﻟﻨﺎﺱ ﺍﻟﻠﺤﻢ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ ﻭﺗﻌﻢ ﺍﻟﻔﺮﺣﺔ ﻭﺍﻟﺴﻼﻡ ﻭﺍﻟﻮﺋـﺎﻡ ‪ ,‬ﺣﻴـﺚ‬ ‫ﻳﺘﺬﻛﺮ ﺍﻟﻨﺎﺱ ﻳﻮﻡ ﺍﻟﻔﺪﺍﺀ ﺍﻷﻛﱪ ﻭﺍﳊﺠﻴﺞ ﻋﻠﻰ ﻣﲎ ﻳﺆﺩﻭﻥ ﻣﻨﺎﺳﻜﻬﻢ ﷲ ﺗﻌﺎﱃ ‪.‬‬ ‫‪637‬‬ ‫ﻭﰱ ﺍﳊﺪﻳﺚ ‪ ) :‬ﻳﺎﺃ‪‬ﺎ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﻛﻞ ﺃﻫﻞ ﺑﻴﺖ ﰲ ﻛﻞ ﻋﺎﻡ ﺃﺿﺤﻴﺔ (‬ ‫ﻭﻣﻦ ﺫﻟﻚ ﺍﻟﻮﻗﻒ ‪ ,‬ﻭﻫﻮ ﳑﺎﻳﻠﺤﻖ ﺍﻹﻧﺴﺎﻥ ﺑﻌﺪ ﻣﻮﺗﻪ ﻭﻗﺪ ﻟﱮ ﺍﻟﺮﻋﻴﻞ ﺍﻷﻭﻝ ﻣﻦ ﺍﳌـﺴﻠﻤﲔ‬ ‫ﻧﺪﺍﺀ ﺍﳊﻖ ﻋﺰ ﻭﺟﻞ )ﻟﻦ ﺗﻨﺎﻟﻮﺍ ﺍﻟﱪ ﺣﱴ ﺗﻨﻔﻘﻮﺍ ﳑﺎ ﲢﺒﻮﻥ ( ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ﺍﻵﻳﺔ ‪ 92‬ﻓﺪﻓﻌﻮﺍ‬ ‫ﺍﻷﻣﻮﺍﻝ ﰱ ﺳﺒﻴﻞ ﺍﷲ ﺗﻌﺎﱃ‬ ‫ﺭﻭﻯ ﺍﻟﺒﺨﺎﺭﻯ ﺑﺈﺳﻨﺎﺩﻩ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻰ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻝ ‪ ) :‬ﺃﺻﺎﺏ ﻋﻤﺮ ﺃﺭﺿـﺎ‬ ‫ﻓﺄﺗﻰ ﺍﻟﻨﱮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻘﺎﻝ ﺃﺻﱭ ﺃﺭﺿﺎ ﱂ ﺃﺣﺐ ﻣﺎﻻ ﻗﻂ ﺃﻧﻔﺲ ﻣﻨﻪ ﻓﻜﻴﻒ ﺗﺄﻣﺮﱏ ﺑـﻪ‬ ‫ﻗﺎﻝ ‪ ) :‬ﺇﻥ ﺷﺌﺖ ﺣﺒﺴﺖ ﺃﺻﻠﻬﺎ ﻭﺗﺼﺪﻗﺖ ‪‬ﺎ ﻓﺘﺼﺪﻕ ﻋﻤﺮ ﺃﻧﻪ ﻻﻳﺒﺎﻉ ﻭﻻ ﻳﻮﻫـﺐ ﻭﻻ‬ ‫ﻳﻮﺭﺙ ﰱ ﺍﻟﻔﻘﺮﺍﺀ ﻭﺫﻭﻱ ﺍﻟﻘﺮﰉ ﻭﺍﻟﺮﻗﺎﺏ ﻭﰱ ﺳﺒﻴﻞ ﺍﷲ ﻭﺍﻟﻀﻴﻒ ﻭﺍﺑﻦ ﺍﻟﺴﺒﻴﻞ ﻻﺟﻨﺎﺡ ﻏﻠﻰ ﻣﻦ‬ ‫‪638‬‬ ‫ﻭﻟﻴﻬﺎ ﺃﻥ ﻳﺄﻛﻞ ﺑﺎﳌﻌﺮﻭﻑ ﺃﻭ ﻳﻄﻌﻢ ﺻﺪﻳﻘﺎ ﻏﲑ ﻣﺘﻤﻮﻝ ﻓﻴﻪ (‬ ‫ﺃﻭ ﺟﻪ ﺍﻹﺳﺘﻔﺎﺩﺓ ﻣﻦ ﺍﻟﺘﻜﺎﻓﻞ ﰲ ﺍﳉﺎﻣﻌﺎﺕ‬ ‫ﺇﻥ ﺍﳉﺎﻣﻌﺔ ﻣﺆﺳﺴﺔ ﺗﻌﻠﻴﻤﺔ ﺗﺮﺑﻮﻳﺔ‪ ،‬ﺃﻧﺸﺌﺖ ﳋﺪﻣﺔ ﺍ‪‬ﺘﻤﻊ‪ ،‬ﻭﻫﻲ ﲢﻮﻯ ﳐﺘﻠﻒ ﺷﺮﺍﺋﺢ ﺍ‪‬ﺘﻤـﻊ‪،‬‬ ‫ﻭﰲ ﺃﻓﺮﺍﺩ ﺍ‪‬ﺘﻤﻊ ﺍﻟﻐﲎ ﺍﳌﺆﺳﺮ ﺍﳊﺎﻝ‪ ،‬ﻭﻓﻴﻬﻢ ﺍﻟﻔﻘﲑ ﺍﳌﺪﻗﻊ ﺍﻟﻔﻘﺮ‪ ،‬ﻭﻓﻴﻬﻢ ﻣﺘﻮﺳﻂ ﺍﳊﺎﻝ ﻭﻗﺪﳝﺎ ﻛﺎﻧﺖ‬ ‫ﺗﻠﻚ ﺍﳌﺆﺳﺴﺎﺕ ﻗﻠﻴﻠﺔ ﺍﻟﻌﺪﺩ‪ ،‬ﳏﺪﻭﺩﺓ ﺍﻹﻣﻜﺎﻧﺎﺕ ﺃﻣﺎ ﺍﻵﻥ ﻓﻔﻲ ﺍﻟﺴﻮﺩﺍﻥ ﻣﺜﻼ ﺑﻌﺪ ﺍﻟﺜﻮﺭﺓ ﺍﻟﺘﻌﻠﻴﻤـﺔ‬ ‫ﺍﻟﻌﺎﺭﻣﺔ ﺍﻟﱵ ﺇﺟﺘﺎﺣﺖ ﺍﳌﺪﻥ ﻭﺍﳊﻀﺮ‪ ،‬ﻛﺜﺮﺕ ﺍﳌﺆﺳﺴﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﻌﺎﻟﻴﺔ‪ ،‬ﰲ ﳐﺘﻠﻒ ﺍﻟﻌﺎﱂ ﻭﺃﻗﺎﻟﻴﻤﻪ‪،‬‬ ‫ﻓﺒﲔ ﻣﺆﺑﺪ ﻟﺬﻟﻚ ﻭﳐﺎﻟﻒ‪ ،‬ﺇﺧﺘﻠﻔﺖ ﻭﺟﻬﺎﺕ ﺍﻟﻨﻈﺮ ﺑﲔ ﻣﻨﻈﺮﻯ ﺍﻟﺴﻴﺎﺳﺔ ﻫﺬﺍ ﻣﻦ ﻧﺎﺣﻴﺔ ﺍﳌﺆﺳﺴﺎﺕ‬ ‫ﺍﻟﺘﻌﻠﻴﻤﺔ ﺍﳉﺎﻣﻌﻴﺔ ﺍﳌﺪﻋﻮﻣﺔ ﻣﻦ ﺍﳉﻬﺎﺕ ﺍﳊﻜﻮﻣﻴﺔ‪ ،‬ﻭﻗﺪ ﻛﺜﺮﺕ ﺃﻳﻀﺎ ﺍﳌﺆﺳـﺴﺎﺕ ﺍﻟﺘﻌﻠﻤﻴـﺔ ﺍﻟﻌﻠﻴـﺎ‬ ‫‪ 636‬ﺃﻧﻈﺮ ﺗﻔﺴﲑ ﺇﺑﻦ ﻛﺜﲑ ‪555 /4‬‬ ‫‪637‬ﺍﳊﺪﻳﺚ ﺃﺧﺮﺟﻪ ﺃﲪﺪ ﰱ ﻣﺴﻨﺪﻩ ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﰱ ﺳﻨﻨﻪ‬ ‫‪638‬ﺍﳊﺪﻳﺚ ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻯ ﻑ‬ ‫ﻯ ﺻﺤﻴﺨﻪ ‪.196/3‬‬

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‫ﺍﳋﺎﺻﺔ‪ ،‬ﺍﳌﺪﻋﻮﻣﺔ ﻣﻦ ﺍﻟﻘﻄﺎﻉ ﺍﳋﺎﺹ‪ .‬ﻓﻬﻲ ﺑﻼ ﺷﻜﻞ ﲢﻮﻯ ﻛﻤﺎ ﻫﺎﺋﻼ ﻣﻦ ﺍﻟﻄﻠﺒﺔ ﻣﻦ ﺍﳉﻨـﺴﲔ‪،‬‬ ‫ﻭﻫﺬﺍ ﺍﻟﻜﻢ ﻫﻮ ﻣﻦ ﺷﺮﺍﺋﺢ ﺍ‪‬ﺘﻤﻊ ﺍﻟﺬﻱ ﻧﺘﻨﺎﻭﻟﻪ ﺑﺎﻟﺪﺭﺍﺳﺔ ﻭﺍﻟﺒﺤﺚ‪.‬‬ ‫ﻭﺍﻟﻄﺎﻟﺐ ﺍﳉﺎﻣﻌﻲ ﰲ ﺃﻱ ﻣﻜﺎﻥ ﻭﺟﺪ ﻓﻬﻮ ﻣﻦ ﺑﲎ ﺍﻟﺒﺸﺮ ﻳﻨﺒﻔﻲ ﺃﻥ ﻳﺘﻤﺘﻊ ﺑﻜﺮﺍﻣﺔ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﻟﺬﺍ‬ ‫ﻗﺪ ﳒﺪ ﰲ ﺍ‪‬ﺘﻤﻊ ﻣﻦ ﻳﻔﻘﺪ ﺃﺻﻮﻝ ﺍﳊﻘﻮﻕ‪ ،‬ﻗﻀﻴﺔ ﺣﻔﻆ ﺍﻟﻨﻔﺲ‪ ،‬ﻓﻴﺠﺐ ﺃﻥ ﻳﻬﻴﺄ ﻟﻠﻄﺎﻟﺐ ﺍﻟـﺴﻜﻦ‬ ‫ﺍﻟﺬﻱ ﺑﺘﻮﻓﲑ ﻩ ﻳﺴﺘﻄﻴﻊ ﺍﻟﺪﺍﺭﺱ ﺗﻠﻘﻲ ﻋﻠﻮﻣﻪ ﺑﺴﻬﻮﻟﺔ ﻭﻳﺴﺮ‪ ،‬ﻭﲝﻔﻆ ﺍﻟﺪﻳﻦ ﺍﻟﺬﻱ ﻫﻮ ﺃﺳﺎﺱ ﺍﳊﻴـﺎﺓ‬ ‫ﻳﻌﻴﺶ ﺃﺑﻨﺎﺅﻧﺎ ﺷﺮﻓﺎﺀ ﻣﻮﻓﺮﻯ ﺍﻟﻜﺮﺍﻣﺔ‪ ،‬ﻭﲝﻔﻆ ﺍﻟﻨﺴﻞ ﳓﻔﻈﻬﻢ ﻣﻦ ﺍﻟﺬﻝ ﻭﺍﳌﻬﺎﻧﺔ‪ ،‬ﺇﺫﻣﻦ ﻧﺘﺎﺋﺞ ﺫﻟﻚ‬ ‫ﺃﻱ ﺍﻹﳘﺎﻝ ‪ ،‬ﺍﻹﳓﺮﺍﻓﺎﺕ ﺍﻟﻨﻔﺴﻴﺔ ﻭﻗﺼﺮ ﺍﻟﻌﻤﺮ‪ ،‬ﻭﺗﻌﻴﺶ ﺑﻨﺎﺗﻨﺎ ﻃﺎﻫﺮﺍﺕ ﺗﻘﻴﺎﺕ ﻋﻔﻴﻔﺎﺕ ﳏﻔﻮﻃﺎﺕ‬ ‫ﻣﻦ ﺍﻟﺬﺋﺎﺏ ﺍﻟﺒﺸﺮﻳﺔ ﺍﻟﱵ ﺗﻌﻤﻞ ﻋﻠﻰ ﺇﻧﺘﻬﺎﻙ ﺍﻟﻌﺮﻭﺽ ﺍﳊﺮﻣﺎﺕ‪ .‬ﻭﺣﻔﻆ ﺍﳌﺎﻝ ﻭﺫﻟﻚ ﲝﻤﺎﻳﺔ ﺃﺑﻨﺎﺋﻨﺎ ﻣﻦ‬ ‫ﺍﻟﺴﺮﻗﺎﺕ ﻭﺍﻹﺧﺘﻼﺳﺎﺕ ﻭﻫﻢ ﺫﺧﺮﻧﺎ ﰲ ﺍﳌﺴﺘﻘﺒﻞ ﺍﻟﻘﺮﻳﺐ‪ ،‬ﻭﲝﻔﻆ ﺍﻟﻌﻘﻞ‪ ،‬ﲢﻔﻆ ﻋﻘﻮﻝ ﺃﺑﻨﺎﺋﻨﺎ ﻣـﻦ‬ ‫ﺍﳉﻨﻮﻥ ﻭﺃﻧﻮﺍﻋﻪ ﻭﻣﻦ ﺇﺳﺘﻌﻤﺎﻝ ﺍﳌﺨﺪﺭﺍﺕ ﻭﺍﳌﺴﻜﺮﺍﺕ ﺍﻟﱵ ﺗﻌﻴﺸﻬﺎ ﺑﻌﺾ ﺍﻟﻔﺌﺎﺕ‪ .‬ﻭﻫﺬﻩ ﻣـﺴﺆﻭﻟﻴﺔ‬ ‫ﺇﺩﺍﺭﺓ ﺍﳉﺎﻣﻌﺎﺕ ﻭﺍﻟﻜﻠﻴﺎﺕ ﰲ ﺃﺻﻔﺎﻉ ﺍﻟﻘﺎﺭﺓ ﺍﻟﺴﻤﺮﺍﺀ‪.‬‬ ‫ﻭﲝﻔﻆ ﻫﺬﻩ ﺍﻟﺸﺮﳛﺔ " ﺍﻟﻄﻠﺒﺔ" ﻣﻦ ﳎﺘﻤﻌﻨﺎ ﻧﻜﻮﻥ ﻗﺪ ﺑﻨﻴﻨﺎ ﻗﺎﻋﺪﺓ ﺻﻠﺒﺔ ﰲ ﺍﻟﺒﻨﺎﺀ ﺍﻹﺟﺘﻤـﺎﻋﻲ‪،‬‬ ‫ﻭﺃﻗﻤﻨﺎ ﳎﺘﻤﻌﺎ ﻋﻠﻰ ﺃﺳﺲ ﺳﻠﻴﻤﺔ‪.‬‬ ‫ﻭﻻ ﺷﻚ ﺃﻥ ﻫﺬﺍ ﺍﳉﻴﻞ ﻣﻦ ﺃﺑﻨﺎﺋﻨﺎ ﺫﻭ ﺍﺑﺪﺍﻋﺎﺕ ﻭﳑﻴﺰﺍﺕ‪ ،‬ﻓﺈﺫﺍ ﻃﺒﻘﻨﺎ ﻣﻴﺪﺍﻥ ﺍﻟﺘﻌﺎﻣـﻞ ﺑﺄﻧﻮﺍﻋـﻪ‬ ‫ﺍﳌﺨﺘﻠﻔﺔ ﻳﻌﻴﺸﻮﻥ ﻣﺘﻼﻗﲔ ﻣﺘﻜﺎ ﺗﻔﻴﺪ‪ ،‬ﻭﻧﺒﺬﺭ ﺭﻭﺡ ﺍﻷﻟﻔﺔ ﻭﺍﶈﺒﺔ ﺑﻴﻨﻬﻢ‪ .‬ﻭﺣﺴﻦ ﺍﳌﻌﺎﻣﻠﺔ ﻣﺒﺪﺍ ﺃﺳﺎﺱ‪،‬‬ ‫ﻭﻟﻮ ﺗﻌﻠﻤﻪ ﻃﻼﺑﻨﺎ ﻟﻌﺎﺷﻮﺍ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ ﺳﻌﺪﺍﺀ‪ ،‬ﺟﺎﺩﻳﻦ ﰲ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﻭﲢﺼﻴﻠﻪ‪.‬‬ ‫ﻭﻟﻮ ﺗﺪﺭﺏ ﺃﺑﻨﺎﺅﻧﺎ ﻋﻠﻰ ﺗﻘﻮﻯ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻟﺮﻋﻮﺍ ﺟﺎﻧﺐ ﺍﻟﻌﺒـﺎﺩ ﻭﺭﺏ ﺍﻟﻌﺒـﺎﺩ‪ .‬ﻭﻟﻔـﺎﺯﻭﺍ ﰲ‬ ‫ﺍﻟﺪﺍﺭﻳﻦ‪.‬‬ ‫ﺍﻟﺘﻜﺎﻓﻞ ﺍﻟﻌﻠﻤﻲ ﻳﻘﺘﻀﻲ ﺍﻟﺘﻌﺎﻭﻥ ﺑﲔ ﺍﳌﺆﺳﺴﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ ﺍﳌﺨﺘﻠﻔﺔ‪ ،‬ﲟﺪ ﻳـﺪ ﺍﻟﻌـﻮﻥ ﻟﻶﺧـﺮﻳﻦ‬ ‫ﻭﺍﻹﺳﺘﻔﺎﺩﺓ ﻣﻦ ﺧﱪﺍ‪‬ﻢ‪.‬‬ ‫ﻭﰲ ﺍﻟﺘﻜﺎﻓﻞ ﺍﻟﻌﻠﻤﻲ ﺑﻴﻨﺎ ﺃﻥ ﺩﻭﺭ ﺍﻟﻌﻠﻢ ﺧﺎﺻﺔ ﺍﳉﺎﻣﻌﺎﺕ ﻭﺍﳌﻌﺎﻫﺪ ﻻ ﺑﺪ ﻣﻦ ﺍﻟﺘﻌﺎﻭﻥ ﺍﻟﻌﻠﻤﻲ ﻓﻴﻤﺎ‬ ‫ﺑﻴﻨﻬﺎ‪ ،‬ﻷﻥ ﺍﻟﻌﻠﻢ ﻟﻴﺲ ﺣﻜﺮﺍ ﻋﻠﻰ ﺃﺣﺪ‪ ،‬ﻭﺍﳌﻌﺮﻓﺔ ﻟﻠﺠﻤﻴﻊ‪ .‬ﻭﻗﺪ ﺣﺬﺭ ﺍﻹﺳﻼﻡ ﻣﻦ ﻛﺘﻤﺎﻥ ﺍﻟﻌﻠﻢ ﳌـﻦ‬ ‫ﻫﻮ ﻟﻪ ﺃﻫﻞ‪ .‬ﻭﻳﺪﺧﻞ ﰲ ﺫﻟﻚ ﻛﻞ ﺍﳋﱪﺍﺕ ﺍﻟﻌﻠﻤﻴﺔ ﻣﻦ ﺗﺒﺎﺩﻝ ﺍﻟﻜﺘﺐ ﻭﺍﻟﺮﺳﺎﺋﻞ ﻭﺍ‪‬ﻼﺕ ﺍﻟﺪﻭﺭﻳـﺔ‪،‬‬ ‫ﻭﺍﻷﺳﺎﺗﺬﺓ ﻭﺍﻟﻄﻼﺏ ﺣﱴ ﳜﻄﻮﺍ ﺑﺎﻟﺪﻭﺭﺍﺕ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﳋﱪﺍﺕ ﰲ ﻃﻠﺐ ﺍﳊﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ‪،‬‬ ‫ﳑﺎ ﻳﻌﺎﺏ ﻋﻠﻲ ﺍﶈﺪﺙ ﻋﺪﻡ ﺧﺮﻭﺟﻪ ﻟﻠﺮﺣﻠﺔ ﰲ ﻃﻠﺐ ﺍﻟﻌﻠﻢ‪ .‬ﻭﻣﻦ ﺍﻟﺘﻜﺎﻓﻞ ﺍﻷﺧﻼﻗﻲ ﻳـﺴﺘﻄﻴﻊ‬ ‫ﺍﻟﻄﻠﺒﺔ ﺃﻥ ﻳﻌﻴﺸﻮﺍ ﻣﺒﺎﺩﺉ ﺍﻷﺧﻼﻕ ﺍﻟﻔﺎﺿﻠﺔ ﺣﻴﺚ ﻳﺼﺎﻥ ﺍ‪‬ﺘﻤﻊ ﻣﻦ ﺍﻷﺩﻧﺎﺱ ﺍﻷﺭﺟـﺎﺱ ﻭﲢﻔـﻆ‬ ‫ﺃﻋﺮﺍﺽ ﺍﻟﻨﺎﺱ‪ .‬ﻭﺣﺪﻳﺚ " ﻣﺜﻞ ﺍﻟﻘﺎﺋﻢ ﻋﻠﻰ ﺣﺪﻭﺩ ﺍﷲ ﻭﺍﻟﻮﺍﻗﻊ ﻓﻴﻬﺎ ﻛﻤﺜﻞ ﻗﻮﻡ ﺍﺳـﺘﻬﻤﻮﺍ ﻋﻠـﻰ‬ ‫ﺳﻔﻴﻨﺔ" ﺍﻟﺬﻱ ﺳﺒﻖ ﺫﻛﺮﻩ ﻣﺜﺎﻝ ﺣﻲ ﻭﻟﻮ ﻃﺒﻘﻨﺎ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻻﻡ ﻭﻗﻊ ﻃﻼﺑﻨﺎ ﰲ ﺛﻮﺭﺍ‪‬ﻢ ﻭﺇﺿﺮﺍﺑﺎ‪‬ﻢ‬ ‫ﺍﻟﻌﺎﺭﻣﺔ ﺿﺪ ﻧﻈﻢ ﺍﳊﻜﻢ‪ .‬ﰲ ﺍﻟﺘﺨﺮﻳﺐ ﻟﻠﻤﻤﺘﻠﻜﺎﺕ ﺍﻟﻌﺎﻣﺔ ﻣﻦ ﻣﺒﺎﱐ ﻭﺁﺛﺎﺛﺎﺕ ﻭﻗﺎﻋـﺎﺕ ﻭﻣﻌﺎﻣـﻞ‪،‬‬ ‫ﻭﻫﻲ ﻣﺎ ﺑﻨﻴﺖ ﻭﺷﻴﺪﺕ ﺇﻻ ﳍﻢ‪ ،‬ﻭﻫﻲ ﻣﺎﻝ ﻳﻨﺒﻐﻰ ﻋﻠﻰ ﻛﻞ ﻭﻃﲏ ﻏﻴﻮﺭ ﺍﶈﺎﻓﻈﺔ ﻋﻠﻴﻪ ﻭﺻﻴﺎﻧﺘﻪ ﻣـﻦ‬ ‫ﻋﺒﺚ ﺍﻟﻌﺎﺑﺜﲔ‪ ،‬ﻭﺿﺤﻚ ﺍﻟﻼﻋﺒﲔ‪ ،‬ﻭﺧﺮﺍﺏ ﺍﳌﺨﺮﺑﲔ‪.‬‬

‫ﺩ ﺳﻌﺪ ﺍﻟﺪﻳﻦ ﻣﻨﺼﻮﺭ ﳏﻤﺪ ‪321 -‬‬

‫ﻭﻣﻦ ﺃﻭﺟﻪ ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻦ ﺍﻟﺘﻜﺎﻓﻞ ﺍﻻﻗﺘﺼﺎﺩﻱ ﺍﳊﻔﺎﻅ ﻋﻠﻰ ﺛﺮﻭﺍﺕ ﺍﻷﻣﺔ‪ ،‬ﻭﺫﻟﻚ ﺑﺘﻌﻠﻴﻢ ﻭﻧـﺸﺮ‬ ‫ﻣﻌﻠﻮﻣﺎﺕ ﻋﻦ ‪‬ﻲ ﺍﻹﺳﻼﻡ ﻋﻦ ﺍﻹﺣﺘﻜﺎﺭ ﻷﻧﻪ ﻳﺪﻝ ﻋﻠﻰ ﺣﺐ ﺍﻟﻨﻔﺲ ﻭﺗﻘﺪﻳﺴﻬﺎ‪ ،‬ﻣﻊ ﻋﺪﻡ ﻣﺮﺍﻋـﺎﺓ‬ ‫ﻣﺸﺎﻋﺮ ﺍﻷﺧﺮﻳﻦ‪ ،‬ﻭﰲ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﻐﺶ ﻛﻞ ﻣﻨﺎﺣﻲ ﺍﳊﻴﺎﺓ ﺣﱴ ﰲ ﺍﻹﻣﺘﺤﺎﻧﺎﺕ ﻭﺍﻟﺒﻴﻮﻉ ﻭﺍﳌﻌﺎﻣﻼﺕ‪.‬‬ ‫ﻷﻥ ‪‬ﻲ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻦ ﺍﻟﻐﺶ ﻭﺍﺿﺢ ﻭﺑﲔ ﻣﻦ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﺳﺒﻖ ﺫﻛﺮﻩ " ﻟﻴﺲ ﻣﻨﺎ‬ ‫ﻣﻦ ﻏﺸﻨﺎ" ﻭﺗﺰﻭﻳﺮ ﺍﻟﺸﻬﺎﺩﺍﺕ ﺍﳉﺎﻣﻌﻴﺔ ﻏﺶ ﻟﻠﻤﺠﺘﻤﻊ‪ ،‬ﻭﺇﺳﺎﺀﺓ ﲰﻌﺔ ﻟﻠﻤﺆﺳﺴﺎﺕ ﺍﻟﱵ ﺗﻘﻮﻡ ﺑﺬﻟﻚ‪.‬‬ ‫ﻭﻣﻦ ﺃﻭﺟﻪ ﺍﻻ ﺳﺘﻔﺎﺩﺓ ﻣﻦ ﺍﻟﺘﻜﺎﻓﻞ ﺍﻟﻌﺒﺎﺩﻱ‪ ،‬ﺗﻌﻮﻳﺪ ﻭﺗﻌﻠﻴﻢ ﺍﻟﻄﻠﺒﺔ ﻋﻠﻰ ﺃﺩﺍﺀ ﺗﻠﻚ ﺍﻟﺸﻌﺎﺋﺮ ﺍﻟﺪﻳﻨﻴﺔ‬ ‫ﺍﻟﻌﻈﻴﻤﺔ‪ ،‬ﺍﻟﱵ ﺑﺎﶈﺎﻓﻈﺔ ﻋﻠﻴﻬﺎ ﻳﻨﺎﻝ ﺍﻷﻧﺴﺎﻥ ﺃﺟﺮﺍ ﻋﻈﻴﻤﺎ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﺑﻞ ﻫﻲ ﻓﻴﻬﺎ ﻗﻴﻤﺔ ﺇﺟﺘﻤﺎﻋﻴﺔ‪،‬‬ ‫ﻭﺣﻀﺎﺭﻳﺔ ﺣﻴﺚ ﻳﺘﻌﺎﻭﻥ ﺍﻟﻨﺎﺱ ﰲ ﺃﺩﺍﺀ ﺍﻟﺼﻠﻮﺍﺕ ﺍﳋﻤﺲ ﰲ ﲨﺎﻋﺔ‪ ،‬ﻭﻳﺘﻌﺎﻧﻮﺍ ﰲ ﺗﻜﻔـﲔ ﻣﻮﺗـﺎﻫﻢ‬ ‫ﻭﺍﻟﺼﻼﺓ ﻋﻠﻴﻬﻢ ﻭﺍﻻﺧﲑ ﻣﻦ ﺍﻟﻔﺮﻭﺽ ﺍﻟﻜﻔﺎﺋﻴﺔ‪ ،‬ﻭﺍﻟﱵ ﻟﻮ ﻗﺎﻡ ‪‬ﺎ ﺍﻟﺒﻌﺾ ﺳﻘﻄﺖ ﻋﻦ ﺍﻟﺒﺎﻗﲔ‪.‬‬ ‫ﺃﻣﺎ ﻣﻦ ﺻﻮﺭ ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻦ ﺍﻟﺘﻜﺎﻓﻞ ﺍﳌﻌﻴﺸﻲ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﻌﺮﻑ ﰲ ﺍﻟﻐﺮﺏ ﺑﺎﻟﺘﻜﺎﻓﻞ ﺍﻹﺟﺘﻤـﺎﻋﻲ‪،‬‬ ‫ﻭﻫﻮ ﻣﺎ ﻳﺮﺗﺒﻂ ﲝﻴﺎﺓ ﺍﻟﻨﺎﺱ ﻣﺄﻛﻠﻬﻢ ﻭﻣﺸﺮ‪‬ﻢ ﻭﻣﻠﺒﺴﻬﻢ ﻭﻣﺴﻜﻨﻬﻢ‪ .‬ﻓﻬﻮ ﻗﻴﻤﺔ ﻣﻦ ﺍﻟﻘﻴﻢ ﺍﻟﱵ ﺩﻋـﻰ‬ ‫ﺇﻟﻴﻬﺎ ﺍﻹﺳﻼﻡ‪ ،‬ﺧﺎﺻﺔ ﻣﻦ ﺃﻓﺮﺍﺩ ﺍﻷﺳﺮﺓ ﺍﻟﻮﺍﺣﺪﺓ‪ ،‬ﺍﻷﻗﺎﺭﺏ ﻭﺍﻷﺑﺎﻋﺪ‪ ،‬ﺣﻴﺚ ﺗﻌﻮﺩ ﺍﻟﻨﺎﺱ ﻋﻠـﻰ ﺑـﺮ‬ ‫ﺍﻟﻮﺍﻟﺪﻳﻦ ﻭﺍﻹﺣﺴﺎﻥ ﺇﻟﻴﻬﻤﺎ ﻭﺗﻌﻮﺩﻫﻢ ﻋﻠﻰ ﺻﻠﺔ ﺍﻷﺭﺣﺎﻡ ﺑﺎﻟﱪ ﻭﺍﻟﺼﻠﺔ‪ ،‬ﻭﺍﻷﻭﱃ ﰒ ﺍﻷﻭﱃ ﻓﻴﻨﺸﺄ ﻧﺎﺷﺊ‬ ‫ﺍﻟﻔﺘﻴﺎﻥ ﺑﺎﺭﺍ ﺑﻮﺍﻟﺪﻳﻪ ﳏﺴﻨﺎ ﺇﻟﻴﻬﻤﺎ ﻭﺍﺻﻼ ﻟﺮﲪﻪ‪ ،‬ﻣﺘﻌﺮﻓﺎ ﻣﻊ ﳎﺘﻤﻌﻪ ﺍﻟﺼﻐﲑ ﻭﺍﻟﻜﺒﲑ‪،‬‬ ‫ﺃﻣﺎ ﰲ ﻣﺒﺤﺚ ﻣﻮﺍﺭﺩ ﻭﻧﻔﻘﺎﺕ ﺍﻟﺘﻜﺎﻓﻞ‪ ،‬ﻓﺬﻛﺮﻧﺎ ﺃﺑﺮﺯ ﻋﺪﺩ ﻣﻦ ﺍﻟﻮﺳﺎﺋﻞ ﺍﻟﻌﻤﻠﻴـﺔ ﺍﻟـﱵ ﳝﻜـﻦ‬ ‫ﺍﻹﺳﺘﻔﺎﺩﺓ ﻣﻨﻬﺎ ﻟﻠﺘﻜﺎﻓﻞ ﺃﳘﻬﺎ ﻭﺃﺑﺮﺯﻫﺎ ﺷﻌﲑﺓ ﺍﻹﺳﻼﻡ ﺍﳋﺎﻟﺪﺓ ﺍﻟﺰﻛﺎﺓ‪ .‬ﻭﺑﻴﻨﺎ ﻛﻴﻒ ﺃ‪‬ـﺎ ﺣـﻖ ﺍﷲ‬ ‫ﺗﻌﺎﱃ ﻭﺗﻄﺒﻴﻘﺎ‪‬ﺎ ﻳﺆﺩﻱ ﺇﱃ ﻧﺸﺮ ﺍﶈﺒﺔ ﻭﺍﻟﻮﺋﺎﻡ ﺑﲔ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺗﺰﻳﻞ ﺍﻟﻀﻐﺎﺋﻦ ﻭ ﺍﻟـﺸﺤﻨﺎﺀ ﻭﺍﻟﺒﻐـﻀﺎﺀ‪،‬‬ ‫ﻓﺘﻘﺮﺏ ﺍﻟﻘﻠﻮﺏ ﺇﱃ ﺍﳌﻠﻚ ﺍﶈﺒﻮﺏ‪ ،‬ﻭﲡﻠﻲ ﺍﻟﺼﺪﻭﺭ ﻣﻦ ﺍﻟﻐﻞ ﻭﺍﳊﺴﺪ‪ .‬ﻭﺗﺰﻳﻞ ﺍﻟﻔﻮﺍﺭﻕ ﺑـﲔ ﺃﻓـﺮﺍﺩ‬ ‫ﺍ‪‬ﺘﻤﻊ ﺍﻟﻮﺍﺣﺪ‪ ،‬ﺑﻞ ﻓﻴﻬﺎ ﺭﻭﺡ ﺍﳌﻮﺍﺳﺎﺓ ﺍﳊﻘﻴﻘﺔ‪ ،‬ﻭﻣﻌﻮﻧﺔ ﺫﻭﻱ ﺍﳊﺎﺟﺎﺕ‪ ،‬ﻭﻟﻮﻻﻫﺎ ﻷﺷﺘﺪﺕ ﺍﳌﺂﺳـﻲ‬ ‫ﺑﲔ ﺃﻓﺮﺍﺩ ﺍ‪‬ﺘﻤﻊ‪ ،‬ﻭﻻ ﻧﻘﻄﻌﺖ ﻭﺷﺎﺋﺞ ﺍﳌﻮﺩﺓ ﻭﺍﻟﺘﺮﺍﺣﻢ ﻭﺍﶈﺒﺔ ﻭﺍﻟﺘﻌﺎﻭﻥ‪.‬‬ ‫ﻭﺍﻟﺰﻛﺎﺓ ﻣﻘﺪﺍﺭﻫﺎ ﻗﻠﻴﻞ‪ ،‬ﻭﻟﻜﻦ ﻟﻮﺩﻓﻊ ﲨﻴﻊ ﺃﻏﻨﻴﺎﺀ ﺍﻟﻌﺎﱂ ﺍﻟﺰﻛﺎﺓ ﳌﺎ ﺑﻘﻲ ﳏﺘﺎﺝ ﻭﻓﻘﲑ ﻭﻣـﺴﻜﲔ‬ ‫ﻋﻠﻰ ﺍﻟﺒﺴﻴﻄﺔ‪ ،‬ﻭ‪‬ﺎ ﺗﱰﻝ ﺍﻟﱪﻛﺔ ﻋﻠﻰ ﺍﳌﺎﻝ ﻭﲢﻞ ﻓﻴﻪ‪.‬‬ ‫ﺃﻣﺎ ﺍﻟﻨﻔﻘﺎﺕ‪ ،‬ﻓﻬﻲ ﻣﻦ ﻣﻮﺍﺭﺩ ﺍﻟﺘﻜﺎﻓﻞ ﺍﻟﻮﺍﺿﺤﺎﺕ‪ ،‬ﻭﺑﻮﺍﺳﻄﺘﻬﺎ ﺗﻘﻀﻰ ﺍﳊﺎﺟﺎﺕ ) ﺍﷲ ﻳﺒـﺎﺭﻙ‬ ‫ﻋﻠﻰ ﻣﻦ ﺃﻧﻔﻖ( ﺩﻋﻮﺓ ﻧﺴﻤﻌﻬﺎ ﻛﺜﲑﺍ‪ ،‬ﺩﻻﻟﻪ ﻋﻠﻰ ﺍﻟﺮﺿﺎﺀ ﻋﻠﻰ ﺍﳌﻨﻔﻖ ﻣﻦ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﺑﻞ ﺃﻥ ﺭﺏ ﺍﻟﻌﺒـﺎﺩ‬ ‫ﻳﺮﺿﻲ ﻋﻠﻰ ﻣﻦ ﺃﻧﻔﻖ ﻋﻠﻰ ﻧﻔﺴﻪ ﻭﺁﻟﻪ ﻭﻗﺮﺍﺑﺘﻪ ﻭﺫﻭﻳﻪ‪ ،‬ﻣﻦ ﻃﻼﺏ ﻋﻠﻢ ﻭﻣﻌﺮﻓﻪ ﰲ ﳐﺘﻠﻒ ﻓﺮﻭﻋﻬﺎ‪.‬‬ ‫ﻭ ﰲ ﺍﻟﻨﻔﻘﺎﺕ ﺗﺪﺧﻞ ﺍﻟﻨﻔﻘﺔ ﻋﻠﻰ ﺍﳌﺘﻌﻠﻤﲔ ﻭﺍﻟﻄﻼﺏ‪ ،‬ﺣﻴﺚ ﺃﻥ ﺣﺎﺟﺔ ﺍﻹﻧﺴﺎﻥ ﻟﻠﺘﻌﻠﻢ ﻛﺤﺎﺟﺘﻪ‬ ‫ﻟﻠﻄﻌﺎﻡ ﻭﺍﻟﺸﺮﺍﺏ ﻭﺍﻟﻜﺴﺎﺀ ﻭﺍﳌﺄﻭﻯ‪.‬‬ ‫ﺃﻣﺎ ﺍﻟﺼﺪﻗﺎﺕ ﻭﺍﻟﻜﻔﺎﺭﺍﺕ ﺑﺄﻧﻮﺍﻋﻬﺎ ﺍﳌﺨﺘﻠﻔﺔ ﻛﻜﻔﺎﺭﺓ ﺍﳌﻈﺎﻫﺮﻣﻦ ﺯﻭﺟﻪ‪ ،‬ﻭﺍﳌﻔﻄـﺮ ﰲ ﺭﻣـﻀﺎﻥ‬ ‫ﻭﺍﳌﺘﻤﺘﻊ ﰲ ﺣﺠﻪ‪ ،‬ﻭﻛﻔﺎﺭﺓ ﺍﻟﺼﻴﺪ ﰲ ﺍﳊﺞ ﻭﻛﻔﺎﺭﺓ ﺍﻟﻴﻤﲔ ﻭﻏﲑﻫﺎ‪ ،‬ﻓﺪﻓﻊ ﺷﻴﺌﺎ ﻣﻦ ﺍﳌﺎﻝ ﻳﻌﻮﺩ ﺑﺎﳋﲑ‬ ‫ﻭﺍﻟﻨﻔﻊ ﺍﻟﻌﻤﻴﻢ ﻟﻠﻤﺠﺘﻤﻊ ﻛﻜﻞ‪ ،‬ﻭﳝﻜﻦ ﺃﻥ ﻳﺴﺎﻫﻢ ﰲ ﻋﻤﻠﻴﺔ ﺍﻟﺘﻌﻠﻴﻢ ﺳﻮﺍﺀﺍ ﺃﻛﺎﻧﺖ ﺃﺩﻭﺍ ﻋﻤﻠﻴـﺔ ﺃﻭ‬ ‫ﻧﻈﺮﻳﺔ‪.‬‬

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‫ﻭﺍﻟﺼﺪﻗﻪ ﻫﻲ ﺩﻻﻟﺔ ﻋﻠﻰ ﺻﺪﻕ ﺻﺎﺣﺒﻬﺎ ﲟﺎ ﻭﻋﺪﻩ ﺍﷲ ﰲ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﺑﺎﻟﺼﺪﻗﺎﺕ ﺑﻨﻴﺖ ﺍﳌـﺴﺎﺟﺪ‬ ‫ﻭﺍﳌﺪﺍﺭﺱ ﻭﺩﻭﺭﺍﻟﻌﻠﻢ ﻭﺍﻟﻌﺒﺎﺩﺓ ﻣﻌﺎ‪ ،‬ﻓﻬﻲ ﻣﻦ ﺃﺻﺪﻕ ﺻﻮﺭ ﺍﻟﺘﻜﺎﻓﻞ ﺑﲔ ﺍﻟﻨﺎﺱ ﺃﻣﺎ ﺍﻟﻮﻓـﺎﺀ ﺑﺎﻟﻨـﺬﺭ‪،‬‬ ‫ﻭﺍﻟﻨﺬﺭ‪ -‬ﻫﻮ ﺍﻟﻮﻋﺪ ﺍﻟﺬﻱ ﻭﻋﺪﻩ ﺍﻟﻌﺒﺪ ﺭﺑﻪ ﻓﻴﻨﺒﻐﻲ ﻋﻠﻴﻪ ﺍﻟﻮﻓﺎﺀ ﺑﻪ‪ .‬ﻭﺇﺫﺍ ﱂ ﻳﻮﰲ ﻓﻘﺪ ﻟﺰﻣﺘﻪ ﺍﻟﻜﻔـﺎﺭﺓ‪،‬‬ ‫ﻭﻫﻲ ﺑﻼ ﺷﻚ ﺗﻌﲔ ﺷﺮﺍﺋﺢ ﺍ‪‬ﺘﻤﻊ ﺍﳌﺨﺘﻠﻔﺔ‪ ،‬ﰲ ﻗﻀﺎﺀ ﻭﻃﺮﻫﺎ‪ ،‬ﻭﻧﻴﻞ ﺣﺎﺟﺘﻬﺎ‪.‬‬ ‫ﻭﻣﻦ ﺃﻭﺟﻪ ﺍﻹﺳﺘﻔﺎﺩﺓ ﻣﻦ ﺍﻟﻮﺻﺎﻳﺎ‪ ،‬ﺃﻥ ﺍﻟﻮﺻﻴﺔ ﳝﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﻣﺎﻻ ﻣﺘﻤﻮﻻ ﻟﺘﻌﻠﻴﻢ ﺃﺑﻨﺎﺀ ﺍﻟـﻮﻃﻦ‬ ‫ﻭﺑﺬﻟﻚ ﻳﺮﻓﻊ ﺍﳉﻬﻞ ﻭﺗﺒﺴﻂ ﺍﳌﻌﺮﻓﺔ‪ .‬ﻭﺍﻟﻮﺻﻴﺔ ﻣﻦ ﺍﳌﻮﺍﺭﺩ ﺍﻟﻄﻮﻋﻴﺔ‪ .‬ﻭﻗﺪ ﺃﺭﺍﺩ ﺳﻴﺪﻧﺎ ﺳـﻌﺪ ﺑـﻦ ﺃﰊ‬ ‫ﻭﻗﺎﺹ ﻛﻤﺎ ﺫﻛﺮﻧﺎ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺴﺎﺑﻖ ﺃﻥ ﻳﻮﺻﻲ ﺑﻜﻞ ﻣﺎﻟﻪ " ﻓﺄﺷﺎﺭ ﺇﻟﻴﻪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬ ‫ﺑﺜﻠﺚ ﺍﳌﺎﻝ) ﺍﻟﺜﻠﺚ ﻭﺍﻟﺜﻠﺚ ﻛﺜﲑ ﺃﻭ ﻛﺒﲑ( ﻓﺎﻟﻮﺻﻴﺔ ﺗﻌﺪ ﻣﻦ ﺍﳌﺼﺎﺩﺭ ﺍﻟﺘﻤﻮﻳﻠﻴﺔ ﻟﻠﺘﻜﺎﻓﻞ‪ ،‬ﻭﻫﻲ ﺃﺟﺮ ﺍ‬ ‫ﻳﻨﺎﻟﻪ ﺻﺎﺣﺒﻬﺎ ﺑﻌﺪ ﺍﳌﻮﺕ ﻭﻫﻲ ﻭﺟﻪ ﻣﻦ ﻭﺟﻮﻩ ﲢﻘﻴﻖ ﺍﻟﺘﻮﺍﺯﻥ ﺍﻹﺟﺘﻤﺎﻋﻲ ﺑﲔ ﺍﻟﻨﺎﺱ‪.‬‬ ‫ﻭﻣﻦ ﺃﻭﺟﻪ ﺍﻻﺳﺘﻔﺎﺩﺓ ﲢﻘﻴﻖ ﻣﺒﺪﺃ ﺍﻟﺘﻜﺎﻓﻞ ﺍﳍﺒﺎﺕ ﻭﺍﳍﺪﻳﺎ ﺍﻟﱵ ﺗﻐﺮﺱ ﺍﳊﺐ ﻭﺍﻟﻮﺩ ﰲ ﻧﻔﻮﺱ ﺍﻟﻨﺎﺱ‬ ‫" ‪‬ﺎﺩﻭﺍ ﲢﺎﺑﻮﺍ" ﻛﻤﺎ ﺳﺒﻖ ﺃﻥ ﺫﻛﺮﻧﺎ ﺍﳊﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ ﻋﻠﻰ ﺃﻥ ﻻ ﺗﻜﻮﻥ ﺭﺷﻮﺓ ﻟﺮﺋﻴﺲ‪ ،‬ﺃﻣﺎ ﺍﳍﺒﺎﺕ‬ ‫ﻓﻬﻲ ﻣﻄﻠﻖ ﺍﻟﺘﱪﻋﺎﺕ ﻣﻦ ﻏﲑ ﻋﻮﺽ‪ ،‬ﻭﻫﻲ ﺗﻌﲔ ﻭﺗﻌﺪ ﻣﺼﺪﺭﺍ ﻟﻄﻠﺒﺔ ﺍﻟﻌﻠﻢ‪ ،‬ﺣﻴـﺚ ﺗـﺼﺮﻑ ﰲ‬ ‫ﺍﻷﻭﺟﻪ ﺍﳌﺨﺘﺎﺭﺓ ﻟﺮﺿﺎﺀ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬ ‫ﻭﻣﻦ ﺍﳌﻮﺍﺭﺩ ﺃﻳﻀﺎ ﺍﻷﺿﺎﺣﻲ ﺍﻟﱵ ﺗﺬﺑﺢ ﻭﺗﻨﺤﺮ ﻛﻞ ﻋﺎﻡ‪ ،‬ﺷﻜﺮﺍ ﻟﻠﻤﻨﻌﻢ ﻭﺍﺭﺿﺎﺀ ﻟﻠﺮﺏ ﻭﻧﻔﻘـﺔ‬ ‫ﻋﻠﻰ ﺍﳌﺴﺎﻛﲔ ﻭﺍﳌﻌﻮﺫﻳﻦ ﻭﺗﺬﻛﺮﺓ ﻟﻴﻮﻡ ﺍﻟﻔﺪﺍﺀ ﺍﻷﻛﱪ‪ ،‬ﺍﷲ ﺃﻛﱪ ﺍﷲ ﺃﻛﱪ ﺍﷲ ﺃﻛﱪ‪.‬‬ ‫ﻭﺁﺧﺮ ﺍﳌﻮﺍﺭﺩ ﺍﻟﱵ ﺫﻛﺮﻧﺎ ﻫﺎ ﻫﻲ ﺍﻟﻮﻗﻒ ﻭﻫﻮ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﺍﻟﱵ ﺗﻠﺤﻖ ﺍﻹﻧـﺴﺎﻥ ﺑﻌـﺪ ﻣﻮﺗـﻪ‬ ‫ﻭﺍﻷﻭﻗﺎﻑ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﻘﺪﱘ ﻛﺎﻥ ﳍﺎ ﺃﺛﺮﺍ ﻃﻴﺒﺎ ﰲ ﻧﺸﺮ ﺍﻟﻌﻠﻢ ﻭﺍﳌﻌﺮﻓﺔ‪ ،‬ﻭ‪‬ﺬﺍ ﻓﻘﺪ ﺳﺎﻋﺪ ﺫﻭ‬ ‫ﺍﻟﻴﺴﺎﺭ ﻭﺃﺻﺤﺎﺏ ﺍﳌﺎﻝ ﻭﺳﺎﳘﻮﺍ ﰲ ﻋﻼﺝ ﻣﺸﺎﻛﻞ ﺍ‪‬ﺘﻤﻊ‪ ،‬ﻓﻘﺪ ﺃﻧﺸﺄﺕ ﺍﻷﻭﻗﺎﻑ ﻣﻌﺎﻫـﺪ ﻳﺆﻣﻬـﺎ‬ ‫ﺍﻟﻄﻼﺏ ﻣﻦ ﻛﻞ ﺍﳉﻬﺎﺕ ﻭﻳﻨﺎﻟﻮﺍ ﻣﻦ ﻣﻌﲔ ﺍﻟﻌﻠﻢ ﺍﻟﺬﻱ ﻻ ﻳﻨﻀﺐ ﻭﻳﺮﺟﻌﻮﺍ ﺇﱃ ﺃﻫﻠﻬﻢ ﺭﺳﻞ ﻣﻌﺮﻓـﺔ‬ ‫ﻭﻣﻼﺋﻜﺔ ﺳﻼﻡ‪.‬‬ ‫ﺍﳌﺮﺍﺟﻊ ﻭﺍﳌﺼﺎﺩﺭ‬ ‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪.‬‬ ‫ﺃﺑﻮ ﺯﻫﺮﺓ ﺍﻹﺳﺘﺎﺫ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺃﺑﻮ ﺯﻫﺮﺓ ﺍﻟﺘﻜﺎﻓﻞ ﺍﻹﺟﺘﻤﺎﻋﻲ ﰲ ﺍﻹﺳﻼﻡ ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺑﲑﻭﺕ ﻟﺒﻨﺎﻥ‬ ‫ﺩ‪.‬ﺕ‪.‬‬ ‫ﺍﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﱐ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﲢﻘﻴﻖ ﳏﺐ ﺍﻟﺪﻳﻦ ﺍﳋﻄﻴﺐ‪ ،‬ﳏﻤـﺪ‬ ‫ﻓﺆﺍﺩ ﻋﺒﺪ ﺍﻟﺒﺎﻗﻲ‪ ،‬ﺩﺍﺭ ﺍﻟﺮﻳﺎﻥ ﻟﻠﺘﺮﺍﺙ ﺍﻟﻘﺎﻫﺮﺓ ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ‪. 1407 ،‬‬ ‫ﺍﻟﻨﻮﻭﻱ – ﺷﺮﺡ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﻟﻺﻣﺎﻡ ﳏﻲ ﺍﻟﺪﻳﻦ ﺍﻟﻨﻮﻭﻱ ﺭﺍﺟﻌﻪ ﺍﻟﺸﻴﺦ ﺧﻠﻴـﻞ ﺍﳌـﻴﺲ‪ ،‬ﺩﺍﺭ‬ ‫ﺍﻟﻘﻠﻢ‪ ،‬ﺑﲑﻭﺕ ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ‪1407 ،‬ﻫـ‪.‬‬ ‫ﺃﺑﻮ ﻋﺠﻮﺓ – ﺩ‪ .‬ﳏﻤﺪ ﳒﻴﺐ ﺃﺑﻮ ﻋﺠﻮﺓ ﺍ‪‬ﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ ﺩﻋﺎﺋﻤﻪ ﻭﺁﺩﺍﺑﻪ ﰲ ﺿـﻮﺀ ﺍﻟﻘـﺮﺁﻥ‬ ‫ﺍﻟﻜﺮﱘ‪ .‬ﻃﺒﻌﺔ ﺍﻭﱃ ﻣﻜﺘﺒﺔ ﻣﺪﺑﻮﱄ ﻣﺼﺮ ‪2000‬ﻡ‪.‬‬

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‫ﺍﻟﺴﺒﺎﻋﻲ‪ -‬ﺩ‪ .‬ﻣﺼﻄﻔﻰ ﺍﻟﺴﺒﺎﻋﻲ ﺍﻟﺘﻜﺎﻓﻞ ﺍﻹﺟﺘﺎﻋﻲ ﰱ ﺍﻹﺳﻼﻣﻲ ﺍﳌﻜﺘﺐ ﺍﻹﺳﻼﻣﻲ ﺑـﲑﻭﺕ‬ ‫ﻟﺒﻨﺎﻥ ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﻝ‪1998 /‬ﻡ‪.‬‬ ‫ﺍﳌﺎﻭﺭﺩﻱ ﺃﺩﺏ ﺍﻟﺪﻳﻦ ﻭﺍﻟﺪﻧﻴﺎ‪ ،‬ﲢﻘﻴﻖ ﻣﺼﻄﻔﻰ ﺍﻟﺴﻘﺎ) ﺑﲑﻭﺕ ‪1978‬ﻡ(‬ ‫ﺍﻟﺘﺮﻣﺬﻱ‪ .‬ﺍﳉﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻷﰊ ﻋﻴﺲ ﳏﻤﺪ ﺑﻦ ﺳﻮﺭﺓ‪ ،‬ﲢﻘﻴﻖ ﺃﲪﺪ ﳏﻤﺪ ﺷﺎﻛﺮ ﻭﻣﻜﺘﺒـﺔ ﺩﺍﺭ‬ ‫ﺍﳊﺪﻳﺚ ﺍﻟﻘﺎﻫﺮﺓ‪.‬‬ ‫ﺍﻟﺼﺎﺑﻮﱐ‪ -‬ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﻋﻠﻲ ﺍﻟﺼﺎﺑﻮﱐ ﺻﻔﻮﺓ ﺍﻟﺘﻔﺎﺳﲑ ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺑﲑﻭﺕ ‪1996‬ﻡ‪.‬‬ ‫ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﻣﺴﻨﺪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪ ،‬ﻭ‪‬ﺎﻣﺸﻪ ﻛﱰ ﺍﻟﻌﻤﺎﻝ ﰲ ﺳﻦ ﺍﻷﻗﻮﺍﻝ ﺍﻟﻄﺒﻌﺔ‬ ‫ﺍﳋﺎﻣﺴﺔ ‪1985‬ﻡ‪.‬‬ ‫ﺍﻟﻄﻴﺎﺭ ‪،‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺍﻟﻄﻴﺎﺭ ﺍﻟﺘﻜﺎﻓﻞ ﺍﻻﺟﺘﻤﺎﻋﻲ ﰲ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﻣﻘﺎﺭﻥ ﺑﻨﻈﺎﻡ‬ ‫ﺍﳌﻤﻠﻜﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ ﻣﻜﺘﺒﺔ ﺍﳌﻌﺎﺭﻑ ﺍﻟﺮﻳﺎﺽ ﻃﺒﻌﺔ ﺃﻭﱄ ‪1985‬ﻡ(‬ ‫ﺍﻟﻌﻤﺮﻱ ﺩ‪ .‬ﺃﻛﺮﻡ ﺿﻴﺎﺀ ﺍﻟﻌﻤﺮﻱ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﺮﻭﺣﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﰲ ﺍﻹﺳﻼﻡ‪ ،‬ﻃﺒﻌﺔ ﺍﻭﱃ ‪-1997‬‬ ‫ﻣﻜﺘﺒﺔ ﺍﳌﻠﻚ ﻓﻬﺪ ﺍﻟﺴﻌﻮﺩﻳﺔ ﺍﻟﺮﻳﺎﺽ‪.‬‬ ‫ﺍﳉﺮﺩﺍﻭﻱ ﺩ‪ .‬ﻋﺒﺪ ﺍﻟﺮﺀﻭﻑ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﳉﺮﺩﺍﻭﻱ‪ ،‬ﺍﻹﺳﻼﻡ ﻭﻋﻠﻢ ﺍﻻﺟﺘﻤﺎﻉ ﺍﻟﻌﺎﺋﻠﻲ‪ .‬ﺍﻟﻜﻮﻳﺖ‬ ‫ﻃﺒﻌﺔ ﺃﻭﱃ ‪.1988‬‬ ‫ﺩﺭﻧﻴﻘﺔ‪ .‬ﺩ‪ .‬ﳏﻤﺪ ﺃﲪﺪ ﺩﺭﻧﻴﻘﺔ ﻗﺒﺲ ﻗﺮﺁﱐ ﻋﻠﻰ ﺍ‪‬ﺘﻤﻊ‪ -‬ﺍﻟﻘﺮﺁﻥ ﻭﻋﻠﻢ ﺍﻹﺟﺘﻤﺎﻉ ﺩﺍﺭ ﺍﻹﳝﺎﻥ ﺍﺑﻦ‬ ‫ﺣﺰﻡ ‪ .‬ﻃﺒﻌﺔ ﺍﻭﱃ ‪.(1991‬‬ ‫ﺣﺴﲔ ﺩ‪ .‬ﺃﲪﺪ ﻓﺮﺍﺝ ﺣﺴﲔ ﺍﻹﺳﻼﻡ ﻭﺍ‪‬ﺘﻤﻊ‪ ،‬ﺩﺍﺭ ﺍﳌﻄﺒﻮﻋﺎﺕ ﺍﳉﺎﻣﻌﺔ ﺍﻹﺳـﻜﻨﺪﺭﻳﺔ ﻣـﺼﺮ‬ ‫ﻃﺒﻌﺔ ﺍﻭﱃ ‪1997‬ﻡ(‬ ‫ﺍﳉﺮﺟﺎﱐ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺍﳉﺮﺟﺎﱐ ﺍﻟﺘﻌﺮﻳﻔﺎﺕ ﲢﻘﻴﻖ ﻭﺗﻘﺪﱘ ﺇﺑـﺮﺍﻫﻴﻢ ﺍﻷﻳﺒـﺎﺭﻱ ﺩﺍﺭ‬ ‫ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﰊ‪ ،‬ﺑﲑﻭﺕ ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ ‪1999‬ﻡ(‪.‬‬ ‫ﺩ‪ .‬ﺳﻌﺪ ﺍﻟﺪﻳﻦ ﻣﻨﺼﻮﺭ ﳏﻤﺪ‬ ‫ﺍﳉﺎﻣﻌﺔ ﺍﻻﺳﻼﻣﻴﺔ ﺍﻟﻌﺎﳌﻴﺔ‬ ‫ﻛﻠﻴﺔ ﻣﻌﺎﺭﻑ ﺍﻟﻮﺣﻰ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ‬ ‫ﻗﺴﻢ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ‬

‫ﺧﻄﺒﺔ ﺣﺠﺔ ﺍﻟﻮﺩﺍﻉ ﺃﻭ‪‬ﻝ ﻭﺛﻴﻘﺔ ﺩﻭﻟﻴﺔ ﳊﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ‬ ‫ﺩ‪ .‬ﻳﺎﺳﺮ ﺑﻦ ﺍﲰﺎﻋﻴﻞ ﺭﺍﺿﻲ‬

‫ﲤﻬﻴﺪ‬ ‫ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺍﻟﻨﱯ ﺍﳋﺎﰎ ﺍﻷﻣﲔ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﺗﺒﻌﻪ‬ ‫ﺍﱃ ﻳﻮﻡ ﺍﻟﺪﻳﻦ‪ ،‬ﺃﻣﺎ ﺑﻌﺪ‪:‬‬ ‫ﻓﺈﻥ ﺍﻟﺪﻋﻮﺓ ﺍﱃ ﺗﻄﺒﻴﻖ ]ﺣﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ[ ﺃﺻﺒﺤﺖ ﺩﻋﻮﺓ ﻋﺎﳌﻴﺔ ﻧﺎﺩﺕ ‪‬ـﺎ ﺷـﻌﻮﺏ ﺍﻷﺭﺽ‬ ‫ﻭﺑﺸﻜﻞ ‪‬ﻣﻠﱢﺢ ﻣﻨﺬ ﻗﺮﻭﻥ ﻋﺪﻳﺪﺓ‪ ،‬ﺑﺴﺒﺐ ﻣﺎﺗﻮﺍﺟﻬﻪ ‪ -‬ﻻﺳﻴﻤﺎ ﺍﻟﺪﻭﻝ ﺍﻟﻐﺮﺑﻴﺔ – ﻣﻦ ﻭﻳﻼﺕ ﺍﻟﻘﻬـﺮ‬ ‫ﻭﺍﻻﺿﻄﻬﺎﺩ‪ ،‬ﻭﺍﻧﺘﻬﺎﻙ ﳌﻜﺎﻧﺔ ﺍﻹﻧﺴﺎﻥ ﻭﺷﺮﻓﻪ‪ ،‬ﻭﺿﻴﺎﻉ ﳊﻘﻮﻗﻪ ﻭﻣﻠﻜﻴﺎﺗﻪ‪ ،‬ﻓﻜﺎﻧﺖ ﻫﺬﻩ ﺍﻟﺪﻋﻮﺓ ﲟﺜﺎﺑﺔ‬ ‫ﺍﳊﻞ ﺍﻷﺧﲑ ﻭﺍﳌﺘﻨﻔﺲ ﺍﻟﻮﺣﻴﺪ ﻟﻠﻀﻤﲑ ﺍﻻﻧﺴﺎﱐ‪ ،‬ﺑﻌﺪ ﺃﻥ ﻓﻘﺪ ﻛﺜﲑﹰﺍ ﻣﻦ ﺍﻟﻘﻴﻢ ﺍﻻﺧﻼﻗﻴﺔ ﻭﺍﻟﺪﻳﻨﻴـﺔ ﰲ‬ ‫ﺣﻴﺎﺗﻪ‪.‬‬ ‫ﻑ‬ ‫ﻓﺎﻟﺪﻭﻟﺔ ﺍﻟﱵ ﺗﺮﻋﻰ ﻫﺬﻩ ﺍﳊﻘﻮﻕ ﻭﺗﻘﺪﻡ ﳍﺎ ﺍﳋﺪﻣﺎﺕ ﻭﺍﻟﱪﺍﻣﺞ ﻭﺍﻟﺸﻌﺎﺭﺍﺕ‪ ،‬ﺗﻜﻮﻥ ﰲ ﻣـﺼﺎ ‪‬‬ ‫ﺍﻟﺪﻭﻝ ﺍﳊﻀﺎﺭﻳﺔ ﺍﳌﺘﻘﺪ‪‬ﻣﺔ ﺍﻟﱵ ﺗﺘﺴ‪ ‬ﻢ ﺑﺎﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ﻭﺍﻟﺘﻘﺪﻳﺮ ﻭﺍﻻﺣﺘﺮﺍﻡ ﻟﺒﻨـﻲ ﺍﻟﺒﺸﺮ ﻭﺍﻻﻧﺴﺎﻥ‪.‬‬ ‫ﻟﺬﺍ ﻓﻘﺪ ﺗﻨﺎﺯﻋﺖ ﺍﻷﻣﻢ ﰲ ﻧﺴﺒﺔ ﺷﺮﻑ ﻫﺬﻩ ﺍﻟﺪﻋﻮﺓ ﳍﺎ‪:‬‬ ‫ﻓﻬﺬﻩ ﺑﺮﻳﻄﺎﻧﻴﺎ؛ ﺃﺻﺪﺭﺕ ﻭﺛﻴﻘﺔ ﺍﻋﻼﻥ ﺍﳊﻘﻮﻕ ﺳﻨﺔ ‪1689‬ﻡ ﺗﺘﻀﻤﻦ ﻭﺟﻮﺏ ﺍﻗـﺮﺍﺭ ﺍﻟﱪﳌـﺎﻥ‬ ‫‪639‬‬ ‫ﳊﺮﻳﺔ ﺍﻟﻘﻮﻝ ﻭﻋﺪﻡ ﻓﺮﺽ ﺿﺮﺍﺋﺐ ﺩﻭﻥ ﺳﻨﺪ ﻣﻦ ﺍﻟﻘﺎﻧﻮﻥ‪.‬‬ ‫ﻭﺯﻋﻤﺖ ﻓﺮﻧﺴﺎ ﺍ‪‬ﺎ ﺃﻭﻝ ﺷﻌﺐ ﺃﻋﻠﻦ ﺣﻘﻮﻕ ﺍﻻﻧﺴﺎﻥ ﰲ ﺍﻟﺪﺳﺘﻮﺭ ﺍﻟﻔﺮﻧـﺴﻲ ﻋـﺎﻡ ‪1791‬ﻡ‬ ‫ﻭﺍﻟﺬﻱ ﻳﻠﺨﺺ ﰲ ﺛﻼﺙ ﻛﻠﻤﺎﺕ‪) :‬ﺍﳊﺮﻳﺔ‪ ،‬ﺍﳌﺴﺎﻭﺍﺓ‪ ،‬ﺍﻷﺧﻮﺓ(‪.‬‬ ‫ﰒ ﺟﺎﺀ ﺍﻷﻣﺮﻳﻜﻴﻮﻥ ﻭﻗﺎﻟﻮﺍ ﺃ‪‬ﻢ ﺃﺳﺒﻖ ﻣﻦ ﻏﲑﻫﻢ‪ ،‬ﺣﻴﺚ ﺍﻋﻠﻨﻮﺍ ﻋﻦ ﺛﻼﺛـﺔ ﺣﻘـﻮﻕ )ﺍﳊﻴـﺎﺓ‪،‬‬ ‫‪640‬‬ ‫ﻭﺍﳊﺮﻳﺔ‪ ،‬ﻭﺍﻟﺴﻌﻲ ﻭﺭﺍﺀ ﺍﻟﺴﻌﺎﺩﺓ( ﰲ ﻭﺛﻴﻘﺔ ﺍﻻﺳﺘﻘﻼﻝ ﻋﺎﻡ ‪1776‬ﻡ‪.‬‬ ‫ﻭﺃﺧﲑﹰﺍ‪ :‬ﺗﻮﺟ‪‬ﺖ ﻫﻴﺌﺔ ﺍﻷﻣﻢ ﺍﳌﺘﺤﺪﺓ ﻫﺬﻩ ﺍﻟﻮﺛﺎﺋﻖ ﺑﺈﺻﺪﺍﺭﻫﺎ ﻟﻼﻋﻼﻥ ﺍﻟﻌﺎﳌﻲ ﳊﻘﻮﻕ ﺍﻻﻧﺴﺎﻥ ﰲ‬ ‫‪641‬‬ ‫ﺍﻟﻌﺎﺷﺮ ﻣﻦ ﺩﻳﺴﻤﱪ ﺳﻨﺔ ‪1948‬ﻡ‪ .‬ﻭﺗﻌﺎﻟﺖ ﻭﺗﻔﺎﺧﺮﺕ ﺃ‪‬ﺎ ﺍﻟﺮﺍﺋﺪﺓ ﰲ ﺍﻟﻌﺎﱂ‪ ،‬ﻭﻣﻨﻘﺬﻩ ﺍﻟﺒﺸﺮﻳﺔ ﻣﻦ‬ ‫ﻭﻳﻼﺕ ﺍﻟﻈﻠﻢ ﻭﺍﻻﺳﺘﺒﺪﺍﺩ؟!!‬ ‫‪ 639‬ﺍﻧﻈﺮ‪ :‬ﺍﻻﺳﻼﻡ ﻭﺣﻘﻮﻕ ﺍﻻﻧﺴﺎﻥ‪ ،‬ﺳﺎﱂ ﺍﻟﺒﻬﻨﺴﺎﻭﻱ‪) ،‬ﳉﻨﺔ ﺣﻘﻮﻕ ﺍﻻﻧﺴﺎﻥ – ﲝﻮﺙ ﻭﺩﺭﺍﺳـﺎﺕ(‪ ،‬ﺍﻟـﺸﺒﻜﺔ‬ ‫ﺍﻟﻌﺎﳌﻴﺔ‪ ،‬ﺹ‪.2‬‬ ‫‪ 640‬ﺍﻧﻈﺮ‪ :‬ﺣﻘﻮﻕ ﺍﻻﻧﺴﺎﻥ ﺑﲔ ﺍﻟﺸﺮﻳﻌﺔ ﻭﺍﻟﻘﺎﻧﻮﻥ‪ ،‬ﺍﶈﺎﻣﻲ ﳏﻤﺪ ﻋﻨﺠﺮﻳﲏ ﺹ‪ ،1‬ﺿﻤﻦ ﺻﻔﺤﺔ ﺍﻟﻠﺠﻨـﺔ ﺍﻟـﺴﻮﺭﻳﺔ‬ ‫ﳊﻘﻮﻕ ﺍﻻﻧﺴﺎﻥ‪ ،‬ﺍﻟﺸﺒﻜﺔ ﺍﻟﻌﺎﳌﻴﺔ‪www.shrc.org .‬‬ ‫‪ 641‬ﺍﻻﺳﻼﻡ ﻭﺣﻘﻮﻕ ﺍﻻﻧﺴﺎﻥ‪ ،‬ﺳﺎﱂ ﺍﻟﺒﻬﻨﺴﺎﻭﻱ‪ ،‬ﺹ‪.2‬‬

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‫ﺇ ﱠﻻ ﺃﻥ ﺍﻟﻮﺍﻗﻊ ﺍﳌﻌﺎﺻﺮ ﻳﻜﺸﻒ ﻟﻨﺎ ﺣﻘﻴﻘﺔ ﻏﲑ ﺫﻟﻚ ﻓﺈﻥ ﻫﺬﻩ ﺍﻟﺪﻭﻝ ﻫﻲ ﺃﻭ‪‬ﻝ ﻣﻦ ﻳﻨﺘﻬﻚ ﺣﻘﻮﻕ‬ ‫ﺍﻻﻧﺴﺎﻥ‪ ،‬ﻭﻳﺴﺤﻖ ﺍﻟﻀﻤﲑ ﺍﻻﻧﺴﺎﱐ‪ ،‬ﻭﺍﻟﻮﺟﻮﺩ ﺍﻟﺒﺸﺮﻱ ﰲ ﺍﻟﻌﺎﱂ؛ ﻭﻣﺎ ﻏـﺰﻭ ﺍﻟﻮﻻﻳـﺎﺕ ﺍﳌﺘﺤـﺪﺓ‬ ‫ﺍﻷﻣﺮﻳﻜﻴﺔ ﻷﻓﻐﺎﻧﺴﺘﺎﻥ ﻭﺍﻟﻌﺮﺍﻕ ‪‬ﻋﻨ‪‬ﺎ ﺑﺒﻌﻴﺪ !! ﻭﻣﺎ ﻣﺴﺎﻧﺪﺓ ﺃﻣﺮﻳﻜﺎ ﻟﻠﻴﻬﻮﺩ ﰲ ﺟﺮﺍﺋﻤﻬﻢ ﺿﺪ ﺍﻟـﺸﻌﺐ‬ ‫ﺍﻟﻔﻠﺴﻄﻴﲏ ﺍﻷﻋﺰﻝ ﺍ ﹼﻻ ﺃﻭﺿﺢ ﻣﺜﺎﻝ ﻋﻠﻰ ﺍﻧﺘﻬﺎﻙ ﺣﻘﻮﻕ ﺍﻻﻧﺴﺎﻥ ﻭﺷﺮﻓﻪ‪ ،‬ﻓﺄﻳﻦ ﻣﻴﺜﺎﻕ ﺍﻷﻣﻢ ﺍﳌﺘﺤـﺪﺓ‬ ‫؟!!‬ ‫ﻭﻋﻠﻰ ﺫﻟﻚ ﻓﺈﻥ ﺍﻟﻮﺍﻗﻊ ﺍﻟﺘﺎﺭﳜﻲ ﻭﺍﻟﻌﻤﻠﻲ ﻟﻴﺸﻬﺪ ﺷﻬﺎﺩﺓ ﺻﺪﻕ ﻭﺣﻖ ﺃﻥ ﺍﻹﺳـﻼﻡ ﺑـﺴﻤﺎﺣﺘﻪ‬ ‫ﻭﺗﻌﺎﻟﻴﻤﻪ ﻫﻮ ﺃﻭ‪‬ﻝ ﻣﻦ ﺩﻋﻰ ﺇﱃ ﺍﺣﺘﺮﺍﻡ ﺍﻹﻧﺴﺎﻥ ﻭﺃﻗ ‪‬ﺮ ﺣﻘﻮﻗﻪ‪ ،‬ﻓﺮﺳﺎﻟﺘﻪ ﺍﳊﻘﱠﻪ ﺍﻟﱵ ﺟﺎﺀ ‪‬ﺎ ﳏﻤﺪ ﺻﻠﻰ‬ ‫ﺏ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﺑﻌـﺪ ﺃﻥ ﺫﺍﻗـﺖ‬ ‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺗﺘﺠﻠﻰ ﰲ ﺍﺧﺮﺍﺝ ﺍﻟﺒﺸﺮﻳﺔ ﻣﻦ ﻋﺒﺎﺩﺓ ﺍﻟﻌﺒﺎﺩ ﺍﱃ ﻋﺒﺎﺩﺓ ﺭ ‪‬‬ ‫ﻭﻳﻼﺕ ﺍﻟﻈﻠﻢ ﻭﺍﻻﺿﻄﻬﺎﺩ ﻣﻦ ﺍﳌﻠﻮﻙ ﻭﺍﻷﻣﺮﺍﺀ ﻭﺍﺻﺤﺎﺏ ﺍﻟﺴﻠﻄﺔ ﻭﺍﻟﻘﻮﻯ‪ ،‬ﻭﻋﺎﺵ ﺍﻟﻌﺎﱂ ﰲ ﺍﻟﻘـﺮﻥ‬ ‫ﺍﻟﺴﺎﺩﺱ ﺍﳌﻴﻼﺩﻱ ﻗﺒﻴﻞ ﺍﻟﺒﻌﺜﺔ ﺍﶈﻤﺪﻳﺔ ﻇﻼﻡ ﺩﺍﻣﺲ ﲜﻤﻴﻊ ﺃﺣﻮﺍﻟﻪ ﺍﻟﺴﻴﺎﺳﻴﺔ ﻭﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ‬ ‫ﻭﺍﻟﺪﻳﻨﻴﺔ‪.‬‬ ‫ﻭﻗﺪ ﺃﻛﱠﺪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻠﻰ ﻋﻤﻮﻡ ﻫﺬﻩ ﺍﳊﻘﻮﻕ ﰲ ﻭﺻﺎﻳﺎﻩ ﺍﻷﺧﲑﺓ ﻟﻸﻣـﺔ‬ ‫ﺍﻻﺳﻼﻣﻴﺔ ﰲ ﺧﻄﺒﺔ ﺣﺠﺔ ﺍﻟﻮﺩﺍﻉ ﻋﻠﻰ ﻣﻸ ﻣﻦ ﺍﻟﺒﺸﺮ‪ ،‬ﻭﺍﻟﱵ ‪‬ﺗ ‪‬ﻌﺪ‪ ‬ﲝﻖ ﺃﻭ‪‬ﻝ ﻭﺛﻴﻘﺔ ﺩﻭﻟﻴـﺔ ﰲ ﺭﻋﺎﻳـﺔ‬ ‫ﺣﻘﻮﻕ ﺍﻻﻧﺴﺎﻥ ﻻ ﻛﻤﺎ ﻳﺪﻋﻲ ﺭﺅﺳﺎﺀ ﺍﻟﺪﻭﻝ ﺍﻟﻐﺮﺑﻴﺔ‪.‬‬ ‫ﻣﻈﺎﻫﺮ ﺣﻘﻮﻕ ﺍﻻﻧﺴﺎﻥ ﰲ ﺧﻄﺒﺔ ﺍﻟﻮﺩﺍﻉ‪) 642‬ﲢﻠﻴﻞ ﻭﺩﺭﺍﺳﺔ(‬ ‫ﺍﺷﺘﻤﻠﺖ ﺧﻄﺒﺔ ﺍﻟﻮﺩﺍﻉ ﻋﻠﻰ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﻣﻈﺎﻫﺮ ﺣﻘﻮﻕ ﺍﻻﻧﺴﺎﻥ ﰲ ﻣﻈﻠﺔ ﺍﻻﺳﻼﻡ ﻋﻠﻰ ﺍﳌﺴﺘﻮﻯ‬ ‫ﺍﻟﻔﺮﺩﻱ‪ ،‬ﻭﺍﳉﻤﺎﻋﻲ ﻟﻼﺳﺮﺓ ﻭﺍ‪‬ﺘﻤﻊ ﻭﺍﻟﺪﻭﻟﺔ‪ .‬ﻭﺫﻟﻚ ﻋﻠﻰ ﺍﻟﻨﺤﻮ ﺍﻟﺘﺎﱄ‪:‬‬ ‫‪ -1‬ﺃﻭﻝ ﻭﺛﻴﻘﺔ ﺩﻭﻟﻴﺔ ﳊﻘﻮﻕ ﺍﻻﻧﺴﺎﻥ ‪.‬‬ ‫ﺧﺮﺝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻟﻠﺤﺞ ﰲ ﺍﻟﺴﻨﺔ ﺍﻟﻌﺎﺷﺮﺓ ﻣﻦ ﺍﳍﺠﺮﺓ ‪ -‬ﻭﱂ ﳛﺞ ﻗﺒﻠﻬﺎ – ﻭﺃﺫﱠ ﹶﻥ‬ ‫ﰲ ﺍﻟﻨﺎﺱ ﺑﺎﳊﺞ‪ ،‬ﻭﻗﺪ ﺧﺮﺝ ﻣﻌﻪ ﲨﻊ ﻏﻔﲑ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ﻣﻦ ﲨﻴﻊ ﺃﻃﺮﺍﻑ ﺍﳉﺰﻳﺮﺓ ﺍﻟﻌﺮﺑﻴﺔ ﻟﻴـﺸﻬﺪﻭﺍ‬ ‫ﻫﺬﺍ ﺍﳊﺪﺙ ﺍﳍﺎﺋﻞ ﻭﺍﻟﺘﺠﻤ‪‬ﻊ ﺍﻟﺪﻭﱄ ﺍﻟﻜﺒﲑ‪ ،‬ﻳ‪‬ﺘﹶﻠ ﹶﻘﻮ‪‬ﻥ ﻓﻴﻪ ﺗﻮﺟﻴﻬﺎﺕ ﻭﺃﻭﺍﻣﺮﺍﻟﻘﺎﺋـﺪ ﺍﻷﻋﻠـﻰ ﻟﻠﺪﻭﻟـﺔ‬ ‫ﺴﻴ‪‬ﺮ ﻋﺪﺩ ﺍﳊﺠﻴﺞ ﻳﻮﻣﺌﺬ ﲟﺎﺋﺔ ﺃﻟﻒ ﺃﻭ ﻳﺰﻳﺪﻭﻥ‪.‬‬ ‫ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﻗﺪ ﻗﺪ‪‬ﺭ ﺍﳌﺆﺭﺧﻮﻥ ﻭﺃﺻﺤﺎﺏ ﺍﻟ ِ‬ ‫ﻭﻗﺪ ﺧﺎﻃﺐ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﳊﺠﻴﺞ ﺑﺼﻴﻐﺔ ﺍﻟﻌﻤﻮﻡ ﻓﻘﺎﻝ‪" :‬ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ" ﻭﻳﻜﺮﺭﻫﺎ ﰲ‬ ‫ﻛﻞ ﻣﺮﺓ‪ ،‬ﻭﱂ ﻳﻠﻘﻲ ﺍﳋﻄﺎﺏ ﺑﺎﺳﻢ ﺍﳌﺆﻣﻨﲔ ﺃﻭﺍﳌﻮﺣﺪﻳﻦ‪ ،‬ﻟﻴﻜﻮﻥ ﺍﻋﻼﻧﹰﺎ ﻋﺎﳌﻴﹰﺎ ﺇﱃ ﻳﻮﻡ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺑﺬﻟﻚ‬ ‫ﺗﺴﻘﻂ ﻛﻞ ﺍﻟﺪﻋﺎﻭﻱ ﺍﻟﻐﺮﺑﻴﺔ ﺍﻟﱵ ﺗﺪﻋﻲ ﺃﺳﺒﻘﻴﺔ ﺍﻻﻋﻼﻥ ﻋﻦ ﺣﻘﻮﻕ ﺍﻻﻧﺴﺎﻥ‪.‬‬ ‫‪ -2‬ﺍﻻﻋﻼﻥ ﻋﻦ ﺣﻖ ﺍﳌﻠﻜﻴﺔ ﺍﻟﻔﺮﺩﻳﺔ‪.‬‬ ‫ﻟﻘﺪ ﻛﺮ‪‬ﻡ ﺍﷲ ﺗﻌﺎﱃ ﺍﻻﻧﺴﺎﻥ ﺑﺼﻔﺔ ﻋﺎﻣﺔ‪ ،‬ﻭﺍﻋﻠﻦ ﺫﻟﻚ ﰲ ﻛﺘﺎﺑﻪ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } ‪‬ﻭﹶﻟ ﹶﻘ ‪‬ﺪ ﹶﻛ ‪‬ﺮ ‪‬ﻣﻨ‪‬ﺎ ‪‬ﺑ‪‬ﻨ ﹺﻰ‬ ‫‪643‬‬ ‫ﺁ ‪‬ﺩ ‪‬ﻡ{ ‪ ،‬ﻭﺍﻋﻄﺎﻩ ﺃﻫﻢ ﺣﻖ ﳝﺘﻠﻜﻪ ﻭﻫﻮ )ﺍﳊﻴﺎﺓ(‪ ،‬ﻭﻳﺘﻤﺜﻞ ﻫﺬﺍ ﺍﳊﻖ ﰲ ﺍﳊﻔﺎﻅ ﻋﻠﻰ ﺍﻟـﻨﻔﺲ ﻣـﻦ‬ ‫‪ 642‬ﺟﺎﺀ ﺳﻨﺪﻫﺎ ﰲ ﺃﺣﺎﺩﻳﺚ ﻣﺘﻔﺮﻗﺔ‪ :‬ﻭﻗﺴﻢ ﻛﺒﲑ ﻣﻨﻬﺎ ﺭﻭﺍﻩ ﻣﺴﻠﻢ‪ ،‬ﻣﻦ ﺣﺪﻳﺚ ﺟﺎﺑﺮ ‪ ،‬ﺑﺎﺏ ﺣﺠﺔ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ‬ ‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ‪ .1218 :‬ﻭﺟﺎﺀ ﳎﻤﻮﻉ ﻧﺺ ﻫﺬﻩ ﺍﳋﻄﺒﺔ ﰲ ﻛﺘﺎﺏ‪ :‬ﻓﻘﻪ ﺍﻟﺴﲑﺓ‪ ،‬ﻟﻠﺸﻴﺦ ﻧﺎﺻﺮ ﺍﻟـﺪﻳﻦ‬ ‫ﺍﻷﻟﺒﺎﱐ‪ ،‬ﺹ‪.454‬‬

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‫ﺍﻻﻋﺘﺪﺍﺀ ﻋﻠﻴﻬﺎ ﺑﺪﻭﻥ ﻇﻠﻤﹰﺎ ﻭﻗﻬﺮﺍﹰ؛ ﻭﺍﻋﺘﱪ ﻣﻦ ﺍﻋﺘﺪﻯ ﻋﻠﻰ ﻫﺬﺍ ﺍﳊﻖ ﻓﻜﺄﳕﺎ ﺍﻋﺘﺪﻯ ﻋﻠـﻰ ﺣﻘـﻮﻕ‬ ‫ﺲ ﹶﺃ ‪‬ﻭ ﻓﹶـﺴ‪‬ﺎ ‪‬ﺩ ﻓ‪‬ـﻲ‬ ‫ﺴﹰﺎ ﹺﺑ ‪‬ﻐ‪‬ﻴ ﹺﺮ ‪‬ﻧ ﹾﻔ ﹴ‬ ‫ﲨﻴﻊ ﺍﻟﺒﺸﺮ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ ﻣﻘﺮﺭﺍ ﺫﻟﻚ ﰲ ﺃﲨﻞ ﺻﻮﺭﺓ }ﹶﺃﻧ‪ ‬ﻪ ‪‬ﻣ ‪‬ﻦ ﹶﻗ‪‬ﺘ ﹶﻞ ‪‬ﻧ ﹾﻔ ‪‬‬ ‫‪644‬‬ ‫ﺱ ‪‬ﺟﻤ‪‬ﻴ ‪‬ﻌﹰﺎ{‬ ‫ﺱ ‪‬ﺟﻤ‪‬ﻴ ‪‬ﻌﹰﺎ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺣﻴ‪‬ﺎﻫ‪‬ﺎ ﻓﹶﻜﹶﺄ‪‬ﻧﻤ‪‬ﺎ ﹶﺃ ‪‬ﺣﻴ‪‬ﺎ ﺍﹾﻟﻨ‪‬ﺎ ﹺ‬ ‫ﺽ ﹶﻓ ﹶﻜﹶﺄ‪‬ﻧﻤ‪‬ﺎ ﹶﻗ‪‬ﺘ ﹶﻞ ﹾﺍﹾﻟ‪‬ﻨﹶﺎ ‪‬‬ ‫ﺍﻟﹾﺄ ‪‬ﺭ ﹺ‬ ‫ﻭﻗﺪ ﺃﻛﱠﺪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻠﻰ ﻫﺬﺍ ﺍﳊﻖ ﰲ ﺍﳌﻠﻜﺔ ﺍﻟﻔﺮﺩﻳﺔ ﻣﻦ ﺟﺎﻧﺒﲔ‪:‬‬ ‫‪ -1‬ﻣﻠﻜﻴﺔ ﺍﻟﻨﻔﺲ ﻭﺍﺳﺘﻘﻼﳍﺎ ﻟﺼﺎﺣﺒﻬﺎ‪ -2 .‬ﻣﻠﻜﻴﺔ ﺍﳌﺎﻝ ﻭﺣﻖ ﺍﻟﺘﺼﺮﻑ ﻓﻴﻪ‪.‬‬ ‫ﻭﻋﻈﱠﻢ ﺫﻟﻚ ﺃﳝﺎ ﺗﻌﻈﻴﻢ ﰲ ﺧﻄﺒﺘﻪ ﻭﺟﻌﻞ ﺣﺮﻣ‪‬ﺔ ﺍﻻﻋﺘﺪﺍﺀ ﻋﻠﻰ ﻫﺎﺫﻳﻦ ﺍﳊﻘﲔ ﻛﺤﺮﻣﺔ ﻳﻮﻡ ﻋﺮﻓﺔ‬ ‫ﻭﺍﻟﺒﻠﺪ ﺍﳊﺮﺍﻡ ﻭﺍﻟﺸﻬﺮ ﺍﳊﺮﺍﻡ‪ .‬ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺃﻭﺍﺋﻞ ﺧﻄﺒﺘﻪ ﺍﳌﻴﻤﻮﻧـﺔ‪ " :‬ﺇﻥ ﺩﻣـﺎﺀﻛﻢ‬ ‫ﻭﺍﻣﻮﺍﻟﻜﻢ ﻋﻠﻴﻜﻢ ﺣﺮﺍﻡ ﺇﱃ ﺍﻥ ﺗﻠﻘﻮﺍ ﺭﺑﻜﻢ‪ ،‬ﻛﺤﺮﻣﺔ ﻳﻮﻣﻜﻢ ﻫﺬﺍ‪ ،‬ﻭﻛﺤﺮﻣﺔ ﺷﻬﺮﻛﻢ ﻫـﺬﺍ"‪ ،‬ﻭﰲ‬ ‫‪645‬‬ ‫ﺣﺪﻳﺚ ﺟﺎﺑﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ‪" :‬ﻛﺤﺮﻣﺔ ﻳﻮﻣﻜﻢ ﻫﺬﺍ‪ ،‬ﰲ ﺷﻬﺮﻛﻢ ﻫﺬﺍ‪ ،‬ﰲ ﺑﻠﺪﻛﻢ ﻫﺬﺍ" ‪.‬‬ ‫ﻭﻗﺪﺣﺬﱠﺭ ﰲ ‪‬ﺎﻳﺔ ﺍﳋﻄﺒﺔ ﻣﻦ ﺟﺮﳝﺔ ﺍﻟﻐﻀﺐ ﻭﺍﻻﻋﺘﺪﺍﺀ ﺍﻟﺒﺎﻃﻞ ﻋﻠﻰ ﺣﻘﻮﻕ ﺍﻟﻨﺎﺱ ﺑﻐـﲑ ﺣـﻖ‬ ‫ﻓﻘﺎﻝ‪" :‬ﻓﻼ ﳛﻞ ﻻﻣﺮﺉ ﻣﻦ ﺃﺧﻴﻪ ﺍﻻ ﻣﺎﺃﻋﻄﺎﻩ ﻋﻦ ﻃﻴﺐ ﻧﻔﺲ ﻣﻨﻪ" ﻓﻠﻢ ﻳﻜﻦ ﻫﺬﺍ ﺍﻻﻋﻼﻥ ﺍﻟﻌـﺎﳌﻲ‬ ‫ﻭﺍﻟﺘﺼﺮﻳﺢ ﺍﻟﻮﺍﺿﺢ ﻣﻨﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﺆﻗﺘﹰﺎ ! ﺍﺳﺘﺠﺎﺵ ﺑﻪ ﻣﺸﺎﻋﺮ ﺍﳊـﻀﻮﺭ ﻭﺃﺳـﻜﻦ ﺑـﻪ‬ ‫ﺭﻏﺒﺎﺕ ﺍﻟﺸﻌﺐ ﻭﺣﺎﺟﺎ‪‬ﻢ ! ﻭﱂ ﻳﻜﻦ ﳎﺮﺩ ﺷﻌﺎﺭﺍﺕ ﺩﻋﺎﺋﻴﺔ ﻛﺎﺫﺑﺔ ﻳﺘﻈﺎﻫﺮ ‪‬ﺎ ﺃﻣﺎﻡ ﺩﻭﻝ ﺍﻟﻌـﺎﱂ !!‬ ‫ﺣﺎﺷﺎﻩ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻥ ﻳﻘﺘﺮﻑ ﻣﺜﻞ ﺫﻟﻚ‪ ،‬ﻭﺇﳕﺎ ﻛﺎﻥ ﻫﺬﺍ ﺍﻻﻋﻼﻥ ﺣﻘﻴﻘﺔ ﻭﺍﻗﻌﻴﺔ‪ ،‬ﻭﺣﻜـﻢ‬ ‫ﺩﺍﺋﻢ ﻳﺴﺮﻱ ﻣﻔﻌﻮﻟﻪ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻭﻫﺬﺍ ﺗﻔﺴﲑ ﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ " ﺇﱃ ﺍﻥ ﺗﻠﻘﻮﺍ ﺭﺑﻜﻢ"‪.‬‬ ‫ﻭﳑﺎ ﻗﺮﺭﻩ ﰲ ﺣﻖ ﺍﳌﻠﻜﻴﺔ ﺍﻟﻔﺮﺩﻳﺔ ﰲ ﺍﳋﻄﺒﺔ ﺭﺩ ﺍﻷﻣﺎﻧﺔ ﺇﱃ ﺃﺻﺤﺎ‪‬ﺎ ﻓﻼ ﳛﻖ ﺍﻟﺘﺼﺮﻑ ‪‬ـﺎ ﺍﻻ‬ ‫ﺑﺈﺫﻥ ﺻﺎﺣﺒﻬﺎ ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪" :‬ﻓﻤﻦ ﻛﺎﻧﺖ ﻋﻨﺪﻩ ﺃﻣﺎﻧﺔ ﻓﻠﻴﺆﺩﻳﻬﺎ ﺇﱃ ﻣﻦ ﺍﺋﺘﻤﻨﻪ ﻋﻠﻴﻬـﺎ"‬ ‫ﻭﳑﺎ ﺍﻛﱠ ‪‬ﺪ ﻋﻠﻴﻪ ﻭﺑﺸﺪﺓ ﻣﻮﺿﻮﻉ ﺍﳌﻌﺎﻣﻠﺔ ﺍﻟﺮﺑﻮﻳﺔ ﺍﻟﱵ ﺗﻔﺘﻚ ﺑﺎﳊﻘﻮﻕ ﺍﳌﺎﻟﻴﺔ ﻟﻠﻔﺮﺩ‪ ،‬ﻭﺗﺒـﺚ ﺍﻟﻄﻐﻴـﺎﻥ‬ ‫ﻭﺍﻟﺘﺴﻠﻂ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻷﻣﻮﺍﻝ ﺑﺎﻟﻀﻌﻔﺎﺀ ﻭﺍﳌﺴﺎﻛﲔ ﳑﺎ ﳜﺘﻞ ﺑﻪ ﺍ‪‬ﺘﻤﻊ ﺍﻟﻮﺍﺣﺪ ﻭﺗﺘﺮﺟﺢ ﻛﻔﺔ ﺍﻟﺒﺎﻃﻞ‬ ‫ﻋﻠﻰ ﺍﳊﻖ‪ .‬ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪" :‬ﻭﺇﻥ ﻛﻞ ﺭﺑﺎ ﻣﻮﺿﻮﻉ‪...،‬ﻗﻀﻰ ﺍﷲ ﺃﻧﻪ ﻻ ﺭﺑﺎ‪."...‬‬ ‫‪ -3‬ﺣﻖ ﺍﳌﺮﺃﺓ ‪.‬‬ ‫ﺍﳌﺮﺃﺓ ﺗﺴﺎﻭﻱ ﺍﻟﺴﻠﻌﺔ ﺍﻟﺘﺠﺎﺭﻳﺔ‪ .‬ﺍﳌﺮﺃﺓ ﻫﻲ ﺍﳌﺘﻌﺔ‪ .‬ﺍﳌﺮﺃﺓ ﻫﻲ ﺍﳋﺎﺩﻣﺔ‪ .‬ﺍﳌﺮﺃﺓ ﻫـﻲ ﺷـﻌﺎﺭ ﻟﻠﻌـﺎﺭ‬ ‫ﻭﺍﳋﺰﻱ‪.‬‬ ‫ﻛﻞ ﻫﺬﻩ ﺍﳌﻌﺎﺩﻻﺕ ﲤﺜﻞ ﻣﻜﺎﻧﺔ ﺍﳌﺮﺃﺓ ﰲ ﺍﻟﻌﺼﻮﺭ ﺍﳉﺎﻫﻠﻴﺔ ﺍﻷﻭﱃ ﻋﻨﺪ ﺍﻟﻌﺮﺏ ﻭﻋﻨﺪ ﻏﲑﻫﻢ ﻣـﻦ‬ ‫ﺍﻟﺪﻳﺎﻧﺎﺕ ﻣﻦ ﺩﻭﻝ ﺍﻟﻌﺎﱂ ﺍﳌﻈﻠﻢ‪ ،‬ﻛﻤﺎ ﲤﺜﻞ ﻣﻜﺎﻧﺘﻬﺎ ﺍﻟﻴﻮﻡ ﰲ ﺩﻭﻝ ﺍﻟﻐﺮﺏ ﺍﳌﺎﺩﻱ ﻭﰲ ﺑﻌﺾ ﺍﻟـﺪﻭﻝ‬ ‫ﺍﻟﻌﺮﺑﻴﺔ ﺍﳌﻨﺤﺮﻓﺔ‪ .‬ﻭﱂ ﲡﺪ ﺍﳌﺮﺃﺓ ﻣﻜﺎﻧﺘﻬﺎ ﻭﺷﺮﻓﻬﺎ ﻭﺍﺣﺘﺮﺍﻡ ﺫﺍ‪‬ﺎ ﻭﺻـﻴﺎﻧﺔ ﻋﺮﺿـﻬﺎ ﺍ ﹼﻻ ﰲ ﺍﻟـﺪﻳﻦ‬ ‫ﺍﻻﺳﻼﻣﻲ ﻓﺎﳌﻌﺎﺩﻻﺕ ﺍﻟﱵ ﻛﺮﻣﻬﺎ ﺍﻻﺳﻼﻡ ‪‬ﺎ ﻭﺍﻋﻠﻨﻬﺎ ﰲ ﺩﺳﺘﻮﺭﻩ‪:‬‬ ‫‪ ] 643‬ﺍﻻﺳﺮﺍﺀ ‪.[ 70 :‬‬ ‫‪]644‬ﺍﳌﺎﺋﺪﺓ‪.[32:‬‬ ‫‪ 645‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ‪ ،‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ‪.‬‬

‫ﻳﺎﺳﺮ ﺑﻦ ﺍﲰﺎﻋﻴﻞ ﺭﺍﺿﻲ ‪327 -‬‬

‫ﺍﳌﺮﺃﺓ ﻫﻲ ﺍﳌﻌﻠﱢﻤﺔ ﻭﺍﳌﺮﺑ‪‬ﻴﺔ ﻭﺍﳌﺪ‪‬ﺭﺳﺔ ﺍﻟﱵ ﲣﺮﺝ ﺍﻷﺟﻴﺎﻝ ﻭﺗﺼﻨﻊ ﺍﻟﺮﺟﺎﻝ‪ .‬ﺍﳌﺮﺃﺓ ﻫﻲ ﻧﺼﻴﻔﺔ ﺍﻟﺮﺟﻞ‬ ‫ﰲ ﺍﻟﻔﻜﺮ ﻭﺍﻟﻌﻘﻞ ﻭﺍﳌﺸﻮﺭﺓ‪ .‬ﺍﳌﺮﺃﺓ ﻫﻲ ﺍﻷﻡ ﻭﺍﳊﻨﺎﻥ ﻭﺍﻟﻌﻄﻒ ﺍﻟﱵ ﺟﻌﻠﻬﺎ ﺍﷲ ﺳﺒﺒﺎ ﻣﻦ ﺃﺳﺒﺎﺏ ﺩﺧﻮﻝ‬ ‫ﺍﳉﻨﺔ‪ .‬ﺍﳌﺮﺃﺓ ﻫﻲ ﻧﻌﻤﺔ ﺍﷲ ﻋﻠﻰ ﺍﻟﺮﺟﺎﻝ ﻭﺣﻮﺭﻳﺔ ﺍﻟﺪﻧﻴﺎ ﻭﺟﻮﻫﺮﺓ ﺍﻟﻘﻠﺐ‪ .‬ﺍﳌﺮﺃﺓ ﻫﻲ ﺍﻟﺰﻭﺟﺔ ﻭﺍﻟﺴﻜﻦ‬ ‫ﻭﺍﻻﺳﺘﻘﺮﺍﺭ ﻭﺍﻟﺮﲪﺔ ﻭﺍﻷﻣﻦ ﺍﻟﻨﻔﺴﻲ‪ .‬ﻫﻲ ﺍﻟﺸﺮﻑ ﻭﺍﻟﻜﺮﺍﻣﺔ ﻭﺍﻟﻌﺰﺓ ﺍﻥ ﻛﺎﻧﺖ ﺻﺎﳊﺔ ﻧﻘﻴﺔ‪.‬‬ ‫ﻭﻫﻜﺬﺍ ﺗﺘﺠﻠﻰ ﻣﻜﺎﻧﺔ ﺍﳌﺮﺃﺓ ﰲ ﺍﻻﺳﻼﻡ ﻭﺗﺮﺗﻘﻲ ﺍﱃ ﺍﻋﻠﻰ ﺩﺭﺟﺎﺕ ﺍﻟﻜﺮﺍﻣﺔ ﻭﺍﻟﺸﺮﻑ ﻭﻗﺪ ﺃﻛﱠـﺪ‬ ‫ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻠﻰ ﻋﻤﻮﻡ ﻫﺬﺍ ﺍﳊﻖ ﰲ ﻗﺎﻋﺪﺓ ﺟﻠﻴﻠﺔ ﻭﲨﻠﺔ ﺟﺎﻣﻌﺔ ﻣﺎﻧﻌـﺔ ﺑﻘﻮﻟـﻪ‪" :‬‬ ‫ﻭﺍﺳﺘﻮﺻﻮﺍ ﺑﺎﻟﻨﺴﺎﺀ ﺧﲑﺍ‪ ،‬ﻓﺈ‪‬ﻦ ﻋﻨﺪﻛﻢ ﻋﻮﺍﻥ‪ ،‬ﻻﳝﻠﻜﻦ ﻷﻧﻔﺴﻬﻦ ﺷﻴﺌﹰﺎ "‪.‬‬ ‫‪ _4‬ﺣﻖ ﺍﻟﺰﻭﺟﲔ ‪.‬‬ ‫ﺃﻣﺎ ﻋﻦ ﺣﻘﻮﻕ ﺍﻟﺰﻭﺟﲔ ﰲ ﻏﲑ ﺍﻟﺪﻳﻦ ﺍﻻﺳﻼﻣﻲ ﻓﺤﺪ‪‬ﺙ ﻋﻦ ﺿﻴﺎﻋﻬﺎ ﻭﻻ ﺣﺮﺝ‪ ،‬ﺃﻣﺎ ﺍﻻﺳـﻼﻡ‬ ‫ﻓﻘﺪ ﺭﺳﻢ ﳍﺬﻩ ﺍﻟﻌﻼﻗﺔ ﺃﺳﺲ ﻗﻮﻳﺔ ﻭﻗﻮﺍﻋﺪ ﺻﻠﺒﺔ‪ ،‬ﻭﻭﺿﻊ ﳍﺎ ﺿﻮﺍﺑﻂ ﺷﺮﻋﻴﺔ ﻋﻨﺪ ﻋﺪﻡ ﺍﻟﺘﻮﺍﻓﻖ ﺑـﲔ‬ ‫ﺍﻟﺰﻭﺟﲔ‪ .‬ﻭﻗﺪ ﺭﻛﱠﺰ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﺪﺳﻪ ﺍﻻﻫﺘﻤﺎﻡ ﻭﺍﻟﺮﻋﺎﻳﺔ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻌﻼﻗﺔ‪ ،‬ﻷﻥ ‪‬ﺬﻩ‬ ‫ﺼﻐ‪‬ﺮﺓ ﻳﻘﻮﻡ ﺍ‪‬ﺘﻤﻊ‪ ،‬ﻭﺑﺎ‪‬ﺘﻤﻊ ﺗﻘﻮﻡ ﺍﻷﻣﺔ‪ ،‬ﻓﺈﻥ ‪‬ﻫ ‪‬ﺪﻣ‪‬ﺖ ﺍﻷﺳﺮﺓ ﻓﻌﻠﻰ ﺍﻷﻣﺔ ﺍﻟﺴﻼﻡ‪ .‬ﻳﻘـﻮﻝ‬ ‫ﺍﻻﺳﺮﺓ ﺍﳌ ‪‬‬ ‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺧﻄﺒﺘﻪ ﻣﻘﺮﺭﺍ ﺣﻖ ﺍﻟﺰﻭﺟﲔ‪ " :‬ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ‪ :‬ﻓﺈﻥ ﻟﻜﻢ ﻋﻠﻰ ﻧﺴﺎﺋﻜﻢ ﺣﻘـﺎﹰ‪،‬‬ ‫ﻭﳍﻦ ﻋﻠﻴﻜﻢ ﺣﻘﹰﺎ "‪ .‬ﻓﺒ‪‬ﻴﻦ ﺃﻭ ﹰﻻ ﺣﻖ ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﺯﻭﺟﺘﻪ‪ :‬ﺍﻟﻄﺎﻋﺔ ﻷﻭﺍﻣﺮ ﺍﻟﺰﻭﺝ ﰲ ﺣﺪﻭﺩ ﺍﳌﺒﺎﺡ‪ ،‬ﻓﻼ‬ ‫ﻃﺎﻋﺔ ﳌﺨﻠﻮﻕ ﰲ ﻣﻌﺼﻴﺔ ﺍﳋﺎﻟﻖ‪ ،‬ﻭﻣﺜﻞ ﺫﻟﻚ ﺃﻥ ﻳﻜﺮﻩ ﺍﻟﺰﻭﺝ ﻓﻼﻧﹰﺎ ﻣﻦ ﺃﻗﺮﺑﺎﺀ ﺍﻟﺰﻭﺟﺔ ﺃﻭ ﻏﲑ ﺫﻟـﻚ‬ ‫ﻓﻌﻠﻰ ﺍﻟﺰﻭﺟﺔ ﺃﻥ ﻻﲣﺎﻟﻒ ﺍﻟﺰﻭﺝ ﻭﺗﻄﻴﻊ ﺃﻣﺮﻩ‪ ،‬ﻭﻫﺬﺍ ﻭﺍﺿﺢ ﰲ ﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ " :‬ﻟﻜـﻢ‬ ‫ﻋﻠﻴﻬﻦ ﺃﻻ ﻳﻮﻃﺌﻦ ﻓﺮﺷﻜﻢ ﺃﺣﺪﹰﺍ ﺗﻜﺮﻫﻮﻧﻪ" ﻛﻤﺎ ﺃﻋﻄﻰ ﻟﻠﺰﻭﺝ ﺣﻘﹰﺎ ﺁﺧﺮ ﻭﻫﻮ ﻋﺪﻡ ﺍﳋﻴﺎﻧـﺔ ﻣـﻦ‬ ‫ﺍﻟﺰﻭﺟﺔ ﰲ ﺍﳊﺐ ﻭﺍﻟﻮﻻﺀ ﺍﻟﻌﺸﺮﻱ ﻣﻦ ﺭﺟﻞ ﺃﺟﻨﱯ ﻏﲑ ﺍﻟﺰﻭﺝ ﺑﺄﻥ ﺗﺮﺗﻜﺐ ﺍﻟﻔﺎﺣـﺸﺔ ﻭﺍﳌﻌﺎﺷـﺮﺓ‬ ‫ﺍﶈﺮ‪‬ﻣﺔ ﻣﻦ ﺍﻟﺰﻧﺎ ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻟﻌﻼﻗﺎﺕ ﺍﳌﺸﺒﻮﻫﺔ ﺍﻟﱵ ﻣﻦ ﺷﺄ‪‬ﺎ ﺗﺪﻣﲑ ﺍﻟﺮﺍﺑﻄﺔ ﺍﻷﺳﺮﻳﺔ ﻭﺗﻔﻜﻴـﻚ‬ ‫ﺭﻭﺍﺑﻂ ﺍﳊﺐ ﻭﺍﻻﺧﺎﺀ ﺑﲔ ﺍﻟﺰﻭﺟﲔ‪ .‬ﻭﰲ ﺫﻟﻚ ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ‪" :‬ﻭﻋﻠـﻴﻬﻦ ﺃﻻ ﻳـﺄﺗﲔ‬ ‫ﺑﻔﺎﺣﺸﺔ ﻣﺒﻴ‪‬ﻨﺔ" ‪ .‬ﰒ ﺃﺭﺷﺪ ﺍﻻﺯﻭﺍﺝ ﺍﱃ ﻭﺻﻔﺔ ﻋﻼﺟﻴﺔ ﳌﺮﺽ ﻧﺸﻮﺯ ﺍﻟﺰﻭﺟﺔ ﻭﻋﺼﻴﺎ‪‬ﺎ ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ‬ ‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪" :‬ﻓﺈﻥ ﻓﻌﻠﻦ ﻓﺈﻥ ﺍﷲ ﻗﺪ ﺃﺫﻥ ﻟﻜﻢ ﺃﻥ ‪‬ﺠﺮﻭﻫﻦ ﰲ ﺍﳌﻀﺎﺟﻊ‪ ،‬ﻭﺗﻀﺮﺑﻮﻫﻦ ﺿـﺮﺑﹰﺎ ﻏـﲑ‬ ‫ﻣﱪﺡ" ﻓﺈﻥ ﺇﻧﺘﻬﲔ ﻓﻠﻬﻦ ﺭﺯﻗﻬﻦ ﻭﻛﺴﻮ‪‬ﻦ ﺑﺎﳌﻌﺮﻭﻑ" ﻭﻫﻮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻔﺴﺮ ﻭﻳـﺸﲑ ﺇﱃ‬ ‫ﺿ ﹺﺮ‪‬ﺑ ‪‬ﻬﻦ‪ ‬ﻓِﹶﺈ ﹾﻥ ﹶﺃﻃﹶﻌ‪‬ﻨ ﹸﻜ ‪‬ﻢ‬ ‫ﺠﺮ‪‬ﻭ ‪‬ﻫ ‪‬ﻦ ‪‬ﻓ ﹺﻲ ﺍﹾﻟ ‪‬ﻤﻀ‪‬ﺎ ﹺﺟ ﹺﻊ ﻭ‪‬ﺍ ‪‬‬ ‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬ﻭﺍﹾﻟﻠﱠﺎﺗ‪‬ﻲ ‪‬ﺗﺨ‪‬ﺎﻓﹸﻮ ﹶﻥ ‪‬ﻧﺸ‪‬ﻮ ‪‬ﺯ ‪‬ﻫﻦ‪ ‬ﹶﻓ ‪‬ﻌﻈﹸﻮ ‪‬ﻫﻦ‪ ‬ﻭ‪‬ﺍ ‪‬ﻫ ‪‬‬ ‫‪646‬‬ ‫ﻼ{‬ ‫ﹶﻓﻠﹶﺎ ﺗ‪‬ﺒ ‪‬ﻐﻮ‪‬ﺍ ﻋ‪‬ﻠ‪‬ﻴ ﹺﻬ ‪‬ﻦ ‪‬ﺳﺒﹺﻴ ﹰ‬ ‫ﰒ ‪‬ﺑﻴ‪‬ﻦ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺛﺎﻧﻴﹰﺎ‪ :‬ﺣﻖ ﺍﻟﺰﻭﺟﺔ ﻋﻠﻰ ﺯﻭﺟﻬﺎ ﺑﺎﻟﺮﻋﺎﻳﺔ ﻭﺍﳊﻔﺎﻅ ﻋﻠﻴﻬﺎ ﻭﺍﳌﻌﺎﺷﺮﺓ‬ ‫ﺍﳊﺴﻨﺔ ﻭﺍﻻﺣﺴﺎﻥ ﳍﺎ ﻭﺃﺷﻌﺮ ﺍﻟﺰﻭﺝ ﺑﺄﻥ ﺍﳌﺮﺃﺓ ﺿﻌﻴﻔﺔ ﻭﺭﻗﻴﻘﺔ ﻻﲤﻠﻚ ﻟﻨﻔﺴﻬﺎ ﺷﻴﺌﺎﹰ‪ ،‬ﻭﻫﻲ ﺃﻣﺎﻧﺔ ﻋﻨﺪ‬ ‫ﺍﻟﺰﻭﺝ ﻣﺎﺩﺍﻣﺖ ﲢﺖ ﻋﻬﺪﺗﻪ ﻭﻋﺼﻤﺘﻪ‪ .‬ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ " :‬ﻭﺍﺳﺘﻮﺻﻮﺍ ﺑﺎﻟﻨﺴﺎﺀ ﺧﲑﺍﹰ‪ ،‬ﻓﺈ‪‬ﻦ‬

‫‪]646‬ﺍﻟﻨﺴﺎﺀ‪.[34:‬‬

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‫‪ISoIT‬‬

‫ﻋﻨﺪﻛﻢ ﻋﻮﺍﻥ‪ ،‬ﻻﳝﻠﻜﻦ ﻷﻧﻔﺴﻬﻦ ﺷﻴﺌﹰﺎ‪ .‬ﻭﺇﻧﻜﻢ ﺇﳕﺎ ﺃﺧﺬﲤﻮﻫﻦ ﺑﺄﻣﺎﻧﺔ ﺍﷲ‪ ،‬ﻭﺍﺳﺘﻠﻠﺘﻢ ﻓﺮﻭﺟﻬﻦ ﺑﻜﻠﻤﺔ‬ ‫ﺍﷲ‪ ،‬ﻓﺄﻋﻘﻠﻮﺍ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﻓﺈﱐ ﻗﺪ ﺑﻠﻐﺖ" ‪.‬‬ ‫‪ -5‬ﺣﻖ ﺍﻷﺧﻮﺓ ‪.‬‬ ‫ﺟﻌﻞ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺭﺍﺑﻄﺔ ﺍﻷﺧﻮﺓ ﺍﻹﳝﺎﻧﻴﺔ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﺃﺳﺎﺳﹰﺎ ﻭﻗﺎﻋﺪﺓ ﻣﻦ ﻗﻮﺍﻋﺪ‬ ‫ﺑﻨﺎﺀ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﻻﻧﺴﺎﻧﻴﺔ‪ ،‬ﻓﻤﻦ ﺃﹸﻭﱃ ﺍﻷﻋﻤﺎﻝ ﺍﻟﱵ ﻗﺎﻡ ‪‬ﺎ ﺑﻌﺪ ﻫﺠﺮﺗﻪ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ‪ :‬ﺍﳌﺆﺍﺧﺎﺓ ﺑﲔ‬ ‫ﺍﳌﻬﺎﺟﺮﻳﻦ ﻭﺍﻷﻧﺼﺎﺭ‪ ،‬ﻭﻗﺪ ﺍﺳﺘﻄﺎﻉ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻥ ﳚﻌﻞ ﺧﻠﻖ ﺍﻷﺧﻮﺓ ‪‬ﺳ ‪‬ﺮ ﳒـﺎﺡ ﺍﻷﻣـﺔ‬ ‫ﻭﺗﻮﺣﻴﺪﻫﺎ ﻭﺍﶈﺮﻙ ﺍﻟﺮﻭﺣﻲ ﻭﺍﳌﻌﻴﺎﺭ ﺍﻻﳝﺎﱐ ﻟﻠﻌﻼﻗﺔ ﺑﲔ ﺍﳌﺴﻠﻤﲔ‪ .‬ﻭﻗﺪ ﺟﺎﺀ ﺍﻟﻘﺮﺁﻥ ﻳﻘﺮ‪‬ﺭ ﺫﻟﻚ‪ .‬ﻗﺎﻝ‬ ‫‪647‬‬ ‫ﺗﻌﺎﱃ‪}:‬ﹺﺇ‪‬ﻧﻤ‪‬ﺎ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ‪‬ﻣﻨ‪‬ﻮ ﹶﻥ ﹺﺇ ‪‬ﺧﻮ‪‬ﺓ{ ﻭﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺧﻄﺒﺘﻪ ﻣﺆﻛﺪﹰﺍ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺮﺍﺑﻄﺔ‪:‬‬ ‫"ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ‪ :‬ﺍﲰﻌﻮﺍ ﻗﻮﱄ ﻭﺍﻋﻘﻠﻮﻩ‪ ،‬ﺗﻌﻠﻤﻦ ﺃﻥ ﻛﻞ ﻣﺴﻠﻢ ﺃﺥ ﻟﻠﻤﺴﻠﻢ‪ ،‬ﻭﺃﻥ ﺍﳌﺴﻠﻤﲔ ﺃﺧﻮﺓ‪. "....‬‬ ‫ﻭﺣﻖ ﺍﻷﺧﻮﺓ ﰲ ﺍﻹﺳﻼﻡ ﺃﻭﺳﻊ ﻣﻦ ﻛﻮﻧﻪ ﺭﺍﺑﻄﺔ ﻋﺎﻃﻔﻴﺔ ﺭﻭﺣﻴﺔ ﺑﲔ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻓﺄﻓﻀﻞ ﻣﺎﲤﺜﻠـﻪ‬ ‫ﺍﻷﺧﻮﺓ ﻫﻮ ﺇﻗﺎﻣﺔ ﺍﻟﺘﻜﺎﻓﻞ ﺍﻻﺟﺘﻤﺎﻋﻲ ﺑﲔ ﺍﻷﻓﺮﺍﺩ ﺑﺎﻟﻨﻔﻘﺔ ﻭﺍﳌﺴﺎﻋﺪﺓ ﻭﺍﳌﺸﻮﺭﺓ ﻭﻣﺎ ﺇﱃ ﺫﻟﻚ‪.‬‬ ‫ﻭ‪‬ﺬﺍ ﺣﺎﻓﻆ ﺍﻻﺳﻼﻡ ﻋﻠﻰ ﺍﻟﺪﻭﻟﺔ ﺑﺄﻥ ﺗﻜﻮﻥ ﻛﺎﻷﺳﺮﺓ ﺍﻟﻮﺍﺣﺪﺓ ﻭﺍﳉﺴﺪ ﺍﻟﻮﺍﺣﺪ ﺍﺫﺍ ﺍﺷﺘﻜﻰ ﻣﻨﻪ‬ ‫ﻋﻀ ‪‬ﻮ ﺗﺪﺍﻋﻰ ﻟﻪ ﺳﺎﺋﺮ ﺍﳉﺴﺪ ﺑﺎﻟﺴﻬﺮ ﻭﺍﳊﻤﻰ‪.‬‬

‫ﻫﺬﻩ ﺑﻌﺾ ﻣﻌﺎﱐ ﺍﻷﺧﻮﺓ ﰲ ﺍﻹﺳﻼﻡ ﻓﻬﻞ ﳒﺪﻫﺎ ﺃﻭ ﺟﺰ ًﺀ ﻣﻨﻬﺎ ﰲ ﺍﻟﺪﻭﻝ ﺍﻟﻌﺮﺑﻴﺔ!!‬

‫‪ -6‬ﺣﻖ ﺍﻟﺘﻔﻜﲑ ﺍﳊﺮ ﻭﺍﻟﻌﻘﻞ‪.‬‬ ‫ﺍﻋﻄﻰ ﺍﻻﺳﻼﻡ ﻟﻼﻧﺴﺎﻥ ﺣﺮﻳﺔ ﺍﻟﺘﻔﻜﲑ ﻭﺍﻟﻌﻘﻞ ﻭﺿﺒﻂ ﺫﻟﻚ ﺑﻀﻮﺍﺑﻂ ﺍﻟﺸﺮﻉ‪ ،‬ﻭﰲ ﺧﻄﺒﺘﻪ ﺻﻠﻰ‬ ‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺫﻛﺮ ﳎﻤﻮﻋﺔ ﺃﻣﻮﺭ ﻣﻦ ﺍﳉﺎﻫﻠﻴﺔ ﺍﻟﱵ ﻃﻤﺴﺖ ﺍﻟﻌﻘﻞ ﺣﺠ‪‬ﻤﺖ ﺍﻟﻔﻜﺮ ﻋـﻦ ﻭﻇﻴﻔﺘـﻪ‬ ‫ﺍﻷﺳﺎﺳﺔ ﺍﻟﱵ ﺧﻠﻘﻬﺎ ﺍﷲ ﰲ ﺍﻟﺒﺤﺚ ﻭﺍﳍﺪﺍﻳﺔ‪ ،‬ﻛﺈﺗﺒﺎﻉ ﺍﻟﺸﻴﻄﺎﻥ ﰲ ﻋﺒﺎﺩﺓ ﻏﲑ ﺍﷲ ﻓﻘﺪ ﺣـﺬﺭ ﻣﻨـﻪ‪،‬‬ ‫ﻭﻛﻘﻀﻴﺔ ﺍﻟﺘﻼﻋﺐ ﺑﺄﺷﻬﺮ ﺍﷲ ﻭﺷﺮﻋﻪ‪ ،‬ﻭﻛﺎﲣﺎﺫ ﺍﻷﺑﺎﺀ ﻭﺍﻷﺟﺪﺍﺩ ﻣﺼﺪﺭﺍ ﻟﻠﻌﺒﺎﺩﺓﻭﺍﻟﺘﻔﻜﲑ ﻭﺍﻟﺴﻠﻮﻙ‪،‬‬ ‫ﻭﺍﺭﺷﺪﻧﺎ ﺍﱃ ﻣﺎﻳﻀﺒﻂ ﻫﺬﺍ ﺍﻟﻌﻘﻞ ﰲ ﺍﻟﻌﺒﺎﺩﺓ ﺑﻘﻮﻟﻪ‪ " :‬ﻭﻗﺪ ﺗﺮﻛﺖ ﻓﻴﻜﻢ ﻣﺎ ﺇﻥ ﺍﻋﺘﺼﻤﺘﻢ ﺑـﻪ ﻓﻠـﻦ‬ ‫ﺗﻀﻠﻮﺍ ﺃﺑﺪﺍﹰ‪ ،‬ﺃﻣﺮﹰﺍ ‪‬ﺑ‪‬ﻴ‪‬ﻨﹰﺎ‪ :‬ﻛﺘﺎﺏ ﺍﷲ‪ ،‬ﻭﺳﻨﺔ ﻧﺒﻴﻪ"‪.‬‬ ‫‪ -8‬ﺣﻖ ﺍﳊﺎﻛﻢ ﻭﺍﻟﺴﻠﻄﺎﻥ‪.‬‬ ‫ﺩﻋﻰ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺇﱃ ﻭﺟﻮﺏ ﻃﺎﻋﺔ ﺍﻟﺴﻠﻄﺎﻥ ﻣﻬﻤﺎ ﻛﺎﻥ ﻭﺿـﻌﻪ ﺍﻻﺟﺘﻤـﺎﻋﻲ‬ ‫ﻭﺍﻟﻌﺮﻗﻲ ﻣﺎ ﺩﺍﻡ ﳛﻜﻢ ﺑﻜﺘﺎﺏ ﺍﷲ ﻭﺳﻨﺔ ﺭﺳﻮﻟﻪ‪ ،‬ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ " :‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﺍﲰﻌﻮﺍ‬ ‫ﻭﺃﻃﻴﻌﻮﺍ ﻭﺇﻥ ﺃﹲﻣﺮ ﻋﻠﻴﻜﻢ ﻋﺒﺪ ﺣﺒﺸﻲ ﳎﺪﻉ ﻣﺎ ﺃﻗﺎﻡ ﻓﻴﻜﻢ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ "‪.‬‬ ‫‪ -9‬ﺣﻖ ﺍﳋﺪﻡ ﻭﺍﳌﻮﺍﱄ‪.‬‬ ‫ﺇﻃﻌﺎﻣﻬﻢ ﻭﻛﺴﻮ‪‬ﻢ‪ ،‬ﻭﻣﺴﺎﻭﺍ‪‬ﻢ ﰲ ﺍﳌﻌﺎﻣﻠﺔ ﻭﺍﻟﻨﻔﻘﺔ ﻭﰲ ﻫﺬﺍ ﻗﻤﺔ ﺍﻟﻌﺪﻝ ﻭﺍﻟﺮﲪﺔ ﺑﲔ ﺍﻟـﺴﻴﺪ‬ ‫ﻭﺑﲔ ﺍﻟﻐﲏ ﻭﺍﻟﻔﻘﲑ‪ ،‬ﻭﻓﻴﻪ ﻋﺪﺍﻟﺔ ﺍﻹﺳﻼﻡ ﰲ ﺍﳊﺪ ﻣﻦ ﺍﻟﻈﻠﻢ ﻭﺇﻋﻄﺎﺀ ﺣﺮﻳﺔ ﺍﻟﻌﺒﺪ‪ .‬ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬ ‫‪]647‬ﺍﳊﺠﺮﺍﺕ‪[10:‬‬

‫ﻳﺎﺳﺮ ﺑﻦ ﺍﲰﺎﻋﻴﻞ ﺭﺍﺿﻲ ‪329 -‬‬

‫ﻭﺳﻠﻢ ‪" :‬ﺃﺭﻗﺎﺀﻛﻢ ﺃﺭﻗﺎﺀﻛﻢ‪ ..‬ﺃﻃﻌﻤﻮﻫﻢ ﳑﺎ ﺗﺄﻛﻠﻮﻥ ﻭﺃﻛﺴﻮﻫﻢ ﳑﺎ ﺗﻠﺒﺴﻮﻥ‪ ،‬ﻭﺇﻥ ﺟﺎﺀﻭﺍ ﺑﺬﻧﺐ ﻻ‬ ‫ﺗﺮﻳﺪﻭﻥ ﺃﻥ ﺗﻐﻔﺮﻭﻩ‪ ،‬ﻓﺒﻴﻌﻮﺍ ﻋﺒﺎﺩ ﺍﷲ ﻭﻻ ﺗﻌﺬﺑﻮﻫﻢ" ‪.‬‬ ‫ﻫﺬﺍ ﻭﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪.‬‬ ‫ﺩ‪ .‬ﻳﺎﺳﺮ ﺑﻦ ﺍﲰﺎﻋﻴﻞ ﺭﺍﺿﻲ‬ ‫ﻗﺴﻢ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﺍﳉﺎﻣﻌﺔ ﺍﻻﺳﻼﻣﻴﺔ ﺍﻟﻌﺎﳌﻴﺔ ﲟﺎﻟﻴﺰﻳﺎ‬