Professional Documents
Culture Documents
ﻋﺼﺮ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﻫﻮ ﻋﺼﺮ ﺍﻟﻌﺪﻝ ﻭﺍﳊﻘﻴﻘﺔ ،ﻭﻗﺪ ﲢﻮﻝ ﻓﻴﻤﺎ ﺑﻌﺪ ﺇﱃ ﻣﻨﻬﺞ ﻳﺴﺘﺤﻖ ﺍﻻﺣﺘﺬﺍﺀ ﻭﺍﻻﺣﺘﺮﺍﻡ .
ﻭﺗﻌﺘﱪ ﺳﻴﺎﺳﺔ ﻋﻤﺮ ﺍﻟﻌﺎﻣﺔ ﺍﳌﺮﺟﻊ ﺍﻟﻐﲏ ﻭﺍﻷﺻﻴﻞ ﺑﻌﺪ ﺍﺟﺘﻬﺎﺩﺍﺕ ﺍﻟﺮﺳﻮﻝ εﻻﻟﺘﻤﺎﺱ ﺣﻜﻢ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻓﻴﻤﺎ ﱂ ﻳﺄﺕ
ﻓﻴﻪ ﻧﺺ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ ﺍﻟﺼﺤﻴﺤﺔ ،ﻭﻫﻮ ﺗﺼﺮﻑ ﻣﻦ ﻋﻤﺮ ﺍﻋﺘﺒﺎﺭﺍ ﳌﻘﺘﻀﻰ ﺍﻹﻣﺎﻣﺔ ﺃﻭ ﺍﻟﺮﺋﺎﺳﺔ ﻃﺒﻘﺎ ﻟﻠﻤﺼﻠﺤﺔ ﺍﻟﻌﺎﻣﺔ .
ﺫﻛﺮ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﰲ ﻣﺼﻨﻔﻪ ﻋﻦ ﺯﻳﺪ ﺑﻦ ﺃﺳﻠﻢ ﻗﺎﻝ :ﻛﺎﻥ ﻟﻠﻌﺒﺎﺱ ﻭﺍﺑﻦ ﻋﺒﺪ ﺍﳌﻄﻠﺐ ﺩﺍﺭ ﲜﻮﺍﺭ ﻣﺴﺠﺪ ﺭﺳﻮﻝ ﺍﷲ
εﺑﺎﳌﺪﻳﻨﺔ ﻓﻘﺎﻝ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺑﻌﻬﺎ ﱄ ،ﻭﺃﺭﺍﺩ ﻋﻤﺮ ﺃﻥ ﻳﺪﺧﻠﻬﺎ ﰲ ﺍﳌﺴﺠﺪ ﻓﺄﰉ ﺍﻟﻌﺒﺎﺱ ﺃﻥ ﻳﺒﻴﻌﻬﺎ ﺇﻳﺎﻩ ﻓﻘﺎﻝ ﻋﻤﺮ :
ﻓﻬﺒﻬﺎ ﱄ ﻓﺄﰉ ﻓﻘﺎﻝ ﻋﻤﺮ :ﻓﻮﺳﻌﻬﺎ ﺃﻧﺖ ﰲ ﺍﳌﺴﺠﺪ ﻓﺄﰉ ﻓﻘﺎﻝ ﻋﻤﺮ ﻻ ﺑﺪ ﻟﻚ ﻣﻦ ﺇﺣﺪﺍﻫﻦ ﻓﺄﰉ ﻋﻠﻴﻪ ﻗﺎﻝ ﻓﺨﺬ ﺑﻴﲏ
ﻭﺑﻴﻨﻚ ﺭﺟﻼ ﻓﺄﺧﺬ ﺃﰊ ﺑﻦ ﻛﻌﺐ ﻭﺍﺧﺘﺼﻢ ﺇﻟﻴﻪ ﻓﻘﺎﻝ ﺃﰊ ﻟﻌﻤﺮ :ﻣﺎ ﺃﺭﻯ ﺃﻥ ﲣﺮﺟﻪ ﻣﻦ ﺩﺍﺭﻩ ﺣﱴ ﺗﺮﺿﻴﻪ ﻓﻘﺎﻝ ﻋﻤﺮ :
ﺃﺭﺃﻳﺖ ﻗﻀﺎﺀﻙ ﻫﺬﺍ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺃﻡ ﺳﻨﺔ ﻣﻦ ﺭﺳﻮﻝ ﺍﷲ εﻭﻣﺎ ﺫﺍﻙ ؟
ﻗﺎﻝ ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ εﻳﻘﻮﻝ :ﺇﻥ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺩﺍﻭﺩ ﳌﺎ ﺑﲎ ﺑﻴﺖ ﺍﳌﻘﺪﺱ ﺟﻌﻞ ﻛﻠﻤﺎ ﺑﲎ ﺣﺎﺋﻄﺎ ﺃﺻﺒﺢ ﻣﻨﻬﺪﻣﺎ
ﻓﺄﻭﺣﻰ ﺍﷲ ﺇﻟﻴﻪ ﺃﻥ ﻻ ﺗﺒﲏ ﰲ ﺣﻖ ﺭﺟﻞ ﺣﱴ ﺗﺮﺿﻴﻪ ﻓﺘﺮﻛﻪ ﻋﻤﺮ ﻓﻮﺳﻌﻬﺎ ﺍﺑﻦ ﺍﻟﻌﺒﺎﺱ ﺑﻌﺪ ﺫﻟﻚ ﰲ ﺍﳌﺴﺠﺪ .1
ﻟﻘﺪ ﺣﺎﻭﻝ ﺑﻌﺾ ﺍﻟﻔﻘﻬﺎﺀ ﺃﻥ ﻳﺴﺘﻈﻬﺮﻭﺍ ﺬﺍ ﺍﳊﺪﻳﺚ ﻟﻼﺳﺘﺪﻻﻝ ﻋﻠﻰ ﻣﺎ ﺫﻫﺒﻮﺍ ﺇﻟﻴﻪ ﻣﻦ ﻋﺪﻡ ﺟﻮﺍﺯ ﻧﺰﻉ ﺍﳌﻠﻜﻴﺔ
ﻟﻠﻤﺼﻠﺤﺔ ﺍﻟﻌﺎﻣﺔ ﺇﻻ ﺑﻌﺪ ﺍﺳﺘﺮﺿﺎﺀ ﺍﳌﺎﻟﻚ ﻓﺈﻥ ﱂ ﻳﺮﺽ ﻓﻼ ﺳﺒﻴﻞ ﻷﺣﺪ ﺃﻳﺎ ﻛﺎﻥ ﺇﱃ ﻣﺎ ﳝﻠﻚ ،ﻭﺇﻥ ﺗﻌﻴﻨﺖ ﺍﳌﺼﻠﺤﺔ ﺍﻟﻌﺎﻣﺔ
ﻭﺍﺳﺘﺤﺎﻝ ﺇﳒﺎﺯﻫﺎ ﺑﻐﲑ ﺍﳊﺼﻮﻝ ﻋﻠﻰ ﻣﻠﻚ ﺫﻟﻚ ﺍﳌﺘﻌﻨﺖ ،ﻭﻫﻮ ﺍﺳﺘﺪﻻﻝ ﺧﺎﻃﺊ ﻣﻦ ﻭﺟﻮﻩ :
ﺍﻟﻮﺟﻪ ﺍﻷﻭﻝ:
ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ:
ﺍﺣﺘﻜﺎﺭ ﺍﻟﺴﻠﻊ
ﻛﺎﻥ ﻋﻤﺮ ﻳﻜﺮﻩ ﺍﻻﺣﺘﻜﺎﺭ ﻭﺍﶈﺘﻜﺮﻳﻦ ،ﻭﳝﻘﺘﻬﻤﺎ ،ﻭﻻ ﻳﻘﺒﻞ ﺭﻓﻊ ﺃﺳﻌﺎﺭ ﺍﻟﻄﻌﺎﻡ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ،ﻭﺗﺮﺑﺺ ﻭﻗﺖ ﺍﳊﺎﺟﺔ
ﺑﻪ ﺃﻭ ﻧﺪﺭﺗﻪ ﰲ ﺍﻟﺴﻮﻕ ﻟﻠﺮﺑﺢ ﻏﲑ ﺍﳌﺸﺮﻭﻉ ﻭﻗﺪ ﻗﺎﻝ ) :ﻻ ﺣﻜﺮﺓ ﰲ ﺍﳊﺎﺟﺔ ﺑﻪ ﺃﻭ ﻧﺪﺭﺗﻪ ﰲ ﺍﻟﺴﻮﻕ ﻟﻠﺮﺑﺢ ﻏﲑ ﺃﺫﻫﺎﺏ
) ﲨﻊ ﺫﻫﺐ ﻭﺍﳌﺮﺍﺩ ﺑﻪ ﺍﻟﻨﻘﺪ ( ﺇﱃ ﺭﺯﻕ ﻣﻦ ﺭﺯﻕ ﺍﷲ ﻧﺰﻝ ﺑﺴﺎﺣﺘﻨﺎ ﻓﻴﺤﺘﻜﺮﻭﻥ ﻋﻠﻴﻨﺎ ﻭﻟﻜﻦ ﺃﳝﺎ ﺟﻠﺐ ﻋﻠﻰ ﻋﻤﻮﺩ ﻟﺒﺪﻩ ﰲ
ﺍﻟﺸﺘﺎﺀ ﻭﺍﻟﺼﻴﻒ ﻓﺬﻟﻚ ﺿﻴﻒ ﻋﻤﺮ ﻓﻠﻴﺒﻊ ﻛﻴﻒ ﺷﺎﺀ ﺍﷲ ﻭﻟﻴﻤﺴﻚ ﻛﻴﻒ ﺷﺎﺀ ﺍﷲ ( 1ﻭﻫﺬﺍ ﺍﻟﻨﺺ ﲟﺜﺎﺑﺔ ﻗﺮﺍﺭ ﺭﺃﺳﻲ ﻟﺘﻨﻈﻴﻢ
ﺍﻟﺘﺠﺎﺭﺓ ﰲ ﺍﻟﺴﻮﻕ ،ﻭﻣﻨﻊ ﺍﻻﺳﺘﻐﻼﻝ ،ﻭﲢﺮﻳﺮ ﺍﻷﺳﻌﺎﺭ ﰲ ﺍﻟﻈﺮﻭﻑ ﺍﻟﻌﺎﺩﻳﺔ ،ﻭﺍﻻﻟﺘﺰﺍﻡ ﺑﺎﻟﺴﻌﺮ ﺍﶈﺪﺩ ﻣﻦ ﻗﺒﻞ ﺍﻟﺪﻭﻟﺔ ﻋﻨﺪ
ﺍﻟﻀﺮﻭﺭﺓ ﻭﺍﳊﺎﺟﺔ .ﻭﺧﻼﺻﺔ ﻣﺎ ﺍﺷﺘﻤﻞ ﻋﻠﻴﻪ ﺍﻟﻨﺺ ﺃﻥ ﺃﻫﻞ ﺍﻟﺒﺎﺩﻳﺔ ﻛﺎﻧﻮﺍ ﳚﻠﺒﻮﻥ ﺍﻟﻄﻌﺎﻡ ﻟﻠﺤﻮﺍﺿﺮ ﻟﺒﻴﻌﻪ ،ﻭﻳﺘﺤﻤﻠﻮﻥ
ﻣﺸﻘﺔ ﺍﻟﺴﻔﺮ ﰲ ﺍﻟﱪﺩ ﻭﺍﳊﺮ ﻓﻠﻬﻢ ﺣﺮﻳﺘﻬﻢ ﺇﺫﺍ ﻭﺻﻠﻮﺍ ﺑﺎﻟﺴﻠﻊ ﺇﱃ ﺍﻟﺴﻮﻕ ﻟﺒﻴﻌﻬﺎ ﺃﻭ ﺇﻣﺴﺎﻛﻬﺎ ﻷﻥ ﺍﳌﺘﺎﻋﺐ ﺍﻟﱵ ﲢﻤﻠﻬﺎ
ﺍﳉﺎﻟﺐ ﰲ ﺍﻟﻄﺮﻳﻖ ﲣﻮﻝ ﻟﻪ ﺍﻟﺮﺑﺢ ﺍﳌﺸﺮﻭﻉ ،ﻭﻷﻥ ﺣﺮﻳﺔ ﺍﻟﺴﻮﻕ ﺗﺪﻓﻊ ﺑﺎﻟﻨﺎﺱ ﺇﱃ ﺟﻠﺐ ﺍﻟﺴﻠﻊ ﲜﻤﻴﻊ ﺃﻧﻮﺍﻋﻬﺎ ﻭﺃﺻﻨﺎﻓﻬﺎ ،
ﻭﻟﻜﻦ ﻫﺬﻩ ﺍﳊﺮﻳﺔ ﻳﺴﻤﺢ ﺎ ﻣﺎ ﱂ ﻳﻜﻦ ﺍﻟﻨﺎﺱ ﰲ ﺣﺎﺟﺔ ﻣﺎﺳﺔ ﺇﱃ ﺍﻟﺴﻠﻊ ﺍﳌﻮﺟﻮﺩﺓ ﰲ ﻳﺪ ﺍﳉﺎﻟﺐ ،ﻓﻴﺠﱪ ﺍﳉﺎﻟﺐ ﻋﻠﻰ ﺍﻟﺒﻴﻊ
ﺑﺎﻟﺴﻌﺮ ﺍﳊﺎﺿﺮ ﺭﻓﻌﺎ ﻋﻦ ﺍﻟﻨﺎﺱ .ﻭﺍﺣﺘﻜﺎﺭ ﺍﻟﺴﻠﻊ ﰲ ﻭﻗﺖ ﺍﳊﺎﺟﺔ ﺇﻟﻴﻬﺎ ﺣﺮﺍﻡ ،ﻭﻳﻌﺘﱪ ﺍﶈﺘﻜﺮ ﺣﻴﻨﺌﺬ ﳎﺮﻣﺎ ﻳﺴﺘﺤﻖ
ﺍﻟﻌﻘﺎﺏ ﻋﻠﻰ ﺗﺼﺮﻓﻪ ،ﻭﻋﻤﺮ ﻳﺮﻯ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺴﻮﻕ ﺣﺮﺍ ﻟﻠﺒﻴﻊ ﻭﺍﻟﺸﺮﺍﺀ ﻭﺍﻟﺮﺑﺢ ،ﻭﻟﻜﻦ ﺇﺫﺍ ﺑﺮﺯ ﺍﻻﺣﺘﻜﺎﺭ ﰲ ﺃﻱ ﺷﻜﻞ
ﻣﻦ ﺍﻷﺷﻜﺎﻝ ﻓﺈﻥ ﻋﻤﺮ ﻳﺘﺤﻤﻞ ﻣﺴﺆﻭﻟﻴﺎﺗﻪ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻟﱵ ﲣﻮﻝ ﻟﻪ ﺍﻟﺘﺼﺮﻑ ﻟﺮﻓﻊ ﺍﻷﺫﻯ ﻋﻦ ﺍﻟﻨﺎﺱ ﻭﻭﺿﻊ ﺣﺪ ﳉﺸﻊ
ﺍﶈﺘﻜﺮﻳﻦ ﻭﺍﻟﺴﻤﺎﺳﺮﺓ .
55
ﻓﻘﺪ ﺟﻌﻞ ﻋﻤﺮ ﺍﻷﺭﺽ ﺍﳌﻔﺘﻮﺣﺔ ﻋﻨﻮﺓ ﻭﻗﻔﺎ ﻟﺒﻴﺖ ﻣﺎﻝ ﺍﳌﺴﻠﻤﲔ ﺗﺮﺟﻊ ﻋﻮﺍﺋﺪﻩ ﻋﻠﻰ ﺍﻷﺟﻴﺎﻝ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳌﺘﻌﺎﻗﺒﺔ ،
ﻭﻫﻮ ﺗﺼﺮﻑ ﻣﻦ ﻋﻤﺮ ﲟﻘﺘﻀﻰ ﺍﻹﻣﺎﻣﺔ ﺃﻭ ﺍﻟﺮﻳﺎﺳﺔ ﻃﺒﻘﺎ ﻟﻠﻤﺼﻠﺤﺔ ﺍﻟﻌﺎﻣﺔ ﻋﻤﻼ ﺑﻘﺎﻋﺪﺓ ﺍﻟﺘﺼﺮﻑ ﻋﻠﻰ ﺍﻟﺮﻋﻴﺔ ﻣﻨﻮﻁ
ﺑﺎﳌﺼﻠﺤﺔ ،ﻭﻫﻲ ﻗﺎﻋﺪﺓ ﺷﺮﻋﻴﺔ ﺛﺎﺑﺘﺔ ﺗﺼﺮﻓﺎﺕ ﻭﱄ ﺍﻷﻣﺮ ﻭﲢﻜﻢ ﻣﺎ ﻗﺪ ﺗﺘﻐﺎﻳﺮ ﻓﻴﻪ ﺍﳌﺼﻠﺤﺘﺎﻥ ﺍﻟﻌﺎﻣﺔ ﻭﺍﳋﺎﺻﺔ .
ﻭﻗﺪ ﺭﺟﻊ ﻋﻤﺮ ﻋﺪﻡ ﻗﺴﻤﺔ ﺍﻷﺭﺿﻲ ﺍﳌﻔﺘﻮﺣﺔ ﻋﻨﻮﺓ ﺑﲔ ﺍﻟﻔﺎﲢﲔ ﻣﻦ ﺍﳉﻨﻮﺩ ﺍﶈﺎﺭﺑﲔ ﻟﻼﻋﺘﺒﺎﺭﺍﺕ ﺍﻵﺗﻴﺔ :
- 1ﺇﻥ ﺍﻷﺭﺍﺿﻲ ﺍﳌﻔﺘﻮﺣﺔ ﰲ ﻋﻬﺪﻩ ﻫﻲ ﺃﻗﻄﺎﺭ ﺑﻜﺎﻣﻠﻬﺎ ،ﻭﻋﺪﺩ ﺍﳉﻨﻮﺩ ﺍﻟﻔﺎﲢﲔ ﳏﺼﻮﺭ ﺑﻨﺤﻮ ﻣﺎﺋﺔ ﺃﻟﻒ
ﺗﻘﺮﻳﺒﺎ ،ﻭﻟﻮ ﻭﺯﻋﺖ ﻋﻠﻴﻬﻢ ﻟﺼﺎﺭ ﻟﻜﻞ ﺟﻨﺪﻱ ﻣﻦ ﺍﳉﻨﻮﺩ ﻣﺴﺎﺣﺎﺕ ﻭﺍﺳﻌﺔ ،ﺑﻘﻴﺔ ﺍﻟﻨﺎﺱ ﻣﻦ ﺧﲑ ﺍﻷﺭﺽ .
- 2ﺍﻧﺸﻐﺎﻝ ﺍﺎﻫﺪﻳﻦ ﺑﺘﺪﺑﲑ ﺃﻣﻮﺭ ﺃﺭﺍﺿﻴﻬﻢ ﻭﺗﺮﻛﻬﻢ ﺍﻟﻘﻴﺎﻡ ﺑﻮﺍﺟﺐ ﺍﳉﻬﺎﺩ .
- 3ﺍﻧﻌﺪﺍﻡ ﺧﱪﺓ ﺍﳌﻘﺎﺗﻠﲔ ﰲ ﳎﺎﻝ ﺍﻟﺰﺭﺍﻋﺔ ﺍﻟﺬﻱ ﻋﻨﻪ ﺧﺮﺍﺏ ﺍﻷﺭﺽ ﻭﻗﻠﺔ ﺍﻹﻧﺘﺎﺝ .
- 4ﻋﺪﻡ ﺗﻜﺪﻳﺲ ﺍﻷﻣﻮﺍﻝ ﻭﺍﻷﺭﺿﻲ ،ﺑﺄﻳﺪﻱ ﻓﺌﺔ ﺩﻭﻥ ﻓﺌﺔ ،ﻭﻗﺪ ﺗﻨﺒﻪ ﺇﱃ ﺫﻟﻚ ﲨﺎﻋﺔ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻣﻨﻬﻢ
ﻣﻌﺎﺫ ﺑﻦ ﺟﺒﻞ ﺍﻟﺬﻱ ﺗﻘﺪﻡ ﺇﱃ ﻋﻤﺮ ﻧﺎﺻﺤﺎ ﻗﺎﺋﻼ ﻭﺍﷲ ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻟﺌﻦ ﻗﺴﻤﺖ ﺍﻷﺭﺽ ﺑﲔ ﺍﻟﻔﺎﲢﲔ ﻟﻴﻜﻮﻧﻦ ﻣﺎ
ﺗﻜﺮﻩ ﺇﻧﻚ ﺃﻥ ﻗﺴﻤﺘﻬﺎ ﺍﻟﻴﻮﻡ ﺻﺎﺭ ﺍﻟﺮﻳﻊ ﺍﻟﻌﻈﻴﻢ ﰲ ﺃﻳﺪﻱ ﺫﻟﻚ ﺍﻟﻘﻮﻡ ﰒ ﻳﺒﻴﺪﻭﻥ ﻓﻴﺼﲑ ﺫﻟﻚ ﺇﱃ ﺍﻟﺮﺟﻞ ﺍﻟﻮﺍﺣﺪ
ﻭﺍﳌﺮﺃﺓ ﰒ ﻳﺄﰐ ﺑﻌﺪﻫﻢ ﻗﻮﻡ ﻳﺴﺪﻭﻥ ﻣﻦ ﺍﻹﺳﻼﻡ ﻣﺴﺪﺍ ﻭﻫﻢ ﻻ ﳚﺪﻭﻥ ﺷﻴﺌﺎ ﻓﺎﻧﻈﺮ ﺃﻣﺮﺍ ﻳﺴﻊ ﺃﻭﳍﻢ ﻭﺁﺧﺮﻫﻢ ،
ﻭﺃﺷﺎﺭ ﻋﻠﻴﻪ ﺍﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﲟﺎ ﺃﺷﺎﺭ ﺑﻪ ﻋﻠﻴﻪ ﻣﻌﺎﺫ ﺑﻦ ﺟﺒﻞ ،ﻭﺃﻳﺪ ﺫﻟﻚ ﺍﻟﻘﺮﺍﺭ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻔﺎﻥ ،ﻭﻃﻠﺤﺔ ﺑﻴﻨﻤﺎ
ﻛﺎﻥ ﻳﻄﺎﻟﺐ ﺑﺘﻘﺴﻴﻢ ﺍﻷﺭﺍﺿﻲ ،ﺍﳌﻔﺘﻮﺣﺔ ﻋﻨﻮﺓ ﲨﻬﻮﺭ ﺍﳌﺸﺎﺭﻛﲔ ﰲ ﺍﻟﻘﺘﺎﻝ ﻭﻓﻴﻬﻢ ﺑﻼﻝ ﺑﻦ ﺭﺑﺎﺡ ،ﻭﻋﺒﺪ ﺍﻟﺮﲪﻦ
ﺑﻦ ﻋﻮﻑ ﳏﺘﺠﲔ ﺑﻔﻌﻞ ﺍﻟﺮﺳﻮﻝ . ε
ﻭﻃﺒﻖ ﻋﻤﺮ ﻗﺮﺍﺭﻩ ﻋﻨﺪﻣﺎ ﺃﻣﺮ ﺑﺈﺑﻘﺎﺀ ﺍﻷﺭﺽ ﺑﺄﻳﺪﻱ ﺃﺻﺤﺎﺎ ،ﻭﻓﺮﺽ ﻋﻠﻴﻬﻢ ﺿﺮﻳﺒﺔ ﺍﳋﺮﺍﺝ – ﺿﺮﻳﺒﺔ ﺍﻷﺭﺍﺿﻲ
ﺍﻟﺰﺍﺭﻋﺔ – ﻓﻌﻢ ﻧﻔﻊ ﺍﳋﺮﺍﺝ ﺍﻟﻨﺎﺱ ﲨﻴﻌﺎ .
ﻭﻭﺍﺻﻞ ﻋﻤﺮ ﳑﺎﺭﺳﺔ ﺳﻴﺎﺳﺔ ﺗﻮﺯﻳﻊ ﺍﻟﺜﺮﻭﺓ ﺑﺸﻜﻞ ﺃﻓﻘﻲ ﻓﻬﻮ ﻳﺮﻯ ﺃﻧﻪ ﻻ ﳚﻮﺯ ﻟﺸﺨﺺ ﺃﻥ ﳛﺘﺠﺰ ﻣﻦ ﺍﻷﺭﺍﺿﻲ،
ﺍﻟﺼﺎﳊﺔ ﻟﻠﺰﺭﺍﻋﺔ ﻣﺴﺎﺣﺔ ﺃﻛﱪ ﳑﺎ ﻳﺴﺘﻄﻴﻊ ﺯﺭﺍﻋﺘﻪ ﻷﻧﻪ ﺑﺬﻟﻚ ﳛﺮﻡ ﻏﲑﻩ ﻣﻦ ﻓﺮﺻﺔ ﻋﻤﻞ ﻹﺣﻴﺎﺀ ﻫﺬﻩ ﺍﻷﺭﺍﺿﻲ ﺍﳌﻬﻤﻠﺔ ،
ﻭﺗﺄﺳﻴﺴﺎ ﻋﻠﻰ ﺫﻟﻚ ﻻ ﳚﻮﺯ ﻟﻮﱄ ﺃﻣﺮ ﺃﻭ ﺣﺎﻛﻢ ﺃﻥ ﻳﻌﻄﻲ ﻣﻮﺍﻃﻨﺎ ﻗﻄﻌﺔ ﻣﻦ ﺍﻷﺭﺽ ﺍﻟﺒﻮﺭ ﺃﻛﱪ ﳑﺎ ﻳﺴﺘﻄﻴﻊ ﺇﺣﻴﺎﺀﻫﺎ ﻓﺈﻥ
ﺣﺪﺙ ﺫﻟﻚ ﻣﻦ ﻭﱄ ﺃﻣﺮ ﳋﻄﺄ ﻣﻨﻪ ﰲ ﺍﻟﺘﻘﺪﻳﺮ ،ﺃﻭ ﻟﻜﺴﻞ ﻭﺎﻭﻥ ﻃﺮﺃ ﻋﻠﻰ ﺁﺧﺬ ﺍﻷﺭﺽ ﻓﻤﻦ ﺍﻟﻮﺍﺟﺐ ﻋﻠﻰ ﻭﱄ ﺍﻷﻣﺮ ﺃﻥ
ﻳﺴﺘﺮﺩ ﻣﺎ ﱂ ﻳﻘﺪﺭ ﺍﻵﺧﺬ ﻋﻠﻰ ﺇﺣﻴﺎﺋﻪ ﻭﺍﺳﺘﻐﻼﻟﻪ ﲜﻬﺪﻩ ﻭﺟﻬﺪ ﺃﻓﺮﺍﺩ ﺃﺳﺮﺗﻪ ﻟﺌﻼ ﺗﺘﻜﺪﺱ ﺍﻷﻣﻮﺍﻝ ﺑﺄﻳﺪﻱ ﻓﺌﺔ ﻭﲢﺮﻡ ﻣﻨﻬﺎ
ﻓﺌﺎﺕ ﺃﺧﺮﻯ ﻫﻲ ﰲ ﺃﻣﺲ ﺍﳊﺎﺟﺔ ﺇﻟﻴﻬﺎ ﻓﻘﺪ ﺣﺪﺙ ﺃﻥ ﺑﻼ ﻻ ﺑﻦ ﺍﳊﺎﺭﺙ ﺃﺗﻰ ﺍﻟﺮﺳﻮﻝ εﻓﺎﺳﺘﻘﻄﻌﻪ ﺃﺭﺿﺎ ﻓﺄﻋﻄﺎﻫﺎ ﻟﻪ
ﻃﻮﻳﻠﺔ ﻋﺮﻳﻀﺔ ﻓﻠﻤﺎ ﻭﱃ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺍﺳﺘﺪﻋﻰ ﺑﻼﻝ ﺑﻦ ﺍﳊﺎﺭﺙ ﻭﻗﺎﻝ ﻟﻪ ﻳﺎ ﺑﻼﻝ ﺇﻧﻚ ﺍﺳﺘﻘﻄﻌﺖ ﺭﺳﻮﻝ ﺍﷲ εﺃﺭﺿﺎ
ﻃﻮﻳﻠﺔ ﻋﺮﻳﻀﺔ ﻓﻘﻄﻌﻬﺎ ﻟﻚ ،ﻭﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﱂ ﻳﻜﻦ ﳝﻨﻊ ﺷﻴﺌﺎ ﻳﺴﺄﻟﻪ ،ﻭﺃﻧﺖ ﻻ ﺗﻄﻴﻖ ﻣﺎ ﰲ ﻳﺪﻙ – ﺃﻱ -ﻻ ﺗﺴﺘﻄﻴﻊ
ﺍﺳﺘﺜﻤﺎﺭﻩ ﻭﺍﺳﺘﻐﻼﻟﻪ ﻓﻘﺎﻝ ﺑﻼﻝ ﺃﺟﻞ ﻓﻘﺎﻝ ﻋﻤﺮ ﺃﻧﻈﺮ ﻣﺎ ﻗﻮﻳﺖ ﻋﻠﻴﻪ ﻣﻨﻬﺎ ﻓﺄﻣﺴﻜﻪ ،ﻭﻣﺎ ﱂ ﺗﻄﻖ ﻋﻠﻴﻪ ﻭﱂ ﺗﻘﻮ ﻋﻠﻴﻪ ﻓﺄﺭﻓﻌﻪ
ﺇﻟﻴﻨﺎ ﻧﻘﺴﻤﻪ ﺑﲔ ﺍﳌﺴﻠﻤﲔ .
56
ﻓﻘﺎﻝ ﺑﻼﻝ :ﻻ ﺃﻓﻌﻞ ﻭﺍﷲ ﺷﻴﺌﺎ ﺃﻗﻄﻌﻨﻴﻪ ﺭﺳﻮﻝ ﺍﷲ εﻋﻤﺮ :ﻭﺍﷲ ﻟﺘﻔﻌﻠﻦ ﻓﺄﺧﺬ ﻋﻤﺮ ﻣﻨﻪ ﻣﺎ ﻋﺠﺰ ﻋﻦ ﻋﻤﺎﺭﺗﻪ
ﻓﻘﺴﻤﺔ ﺑﲔ ﺍﳌﺴﻠﻤﲔ .ﻭﺃﻗﻄﻊ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻃﻠﺤﺔ ﺑﻦ ﻋﺒﻴﺪ ﺃﺭﺿﺎ ،ﻭﻛﺘﺐ ﻟﻪ ﺎ ﻛﺘﺎﺑﺎ ،ﻭﺃﺷﻬﺪ ﻟﻪ
ﻧﺎﺳﺎ ﻓﻴﻬﻢ ﻋﻤﺮ ﻓﺄﺗﻰ ﻃﻠﺤﺔ ﻋﻤﺮ ﺑﺎﻟﻜﺘﺎﺏ ﻓﻘﺎﻝ ﺍﺧﺘﻢ ﻋﻠﻰ ﻫﺬﺍ ﻓﻘﺎﻝ ﻻ ﺃﺧﺘﻢ ﺃﻫﺬﺍ ﻛﻠﻪ ﻟﻚ ﺩﻭﻥ ﺍﻟﻨﺎﺱ ؟ ﻓﺮﺟﻊ ﻃﻠﺤﺔ
ﻣﻐﻀﺒﺎ ﺇﱃ ﺃﰊ ﺑﻜﺮ ﻓﻘﺎﻝ :ﻭﺍﷲ ﻣﺎ ﺃﺩﺭﻱ ﺃﺃﻧﺖ ﺍﳋﻠﻴﻔﺔ ﺃﻡ ﻋﻤﺮ ؟ ﻓﻘﺎﻝ ﺑﻞ ﻋﻤﺮ ﻭﻟﻜﻨﻪ ﺃﰉ .
ﻭﺃﻗﻄﻊ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ﺃﻳﻀﺎ ﻟﻌﻴﻴﻨﺔ ﺑﻦ ﺣﺼﻦ ﻗﻄﻌﺔ ﺃﺭﺽ ،ﻭﻛﺘﺐ ﻟﻪ ﺎ ﻛﺘﺎﺑﺎ ﻓﻘﺎﻝ ﻟﻪ ﻃﻠﺤﺔ ﺃﻭ ﻏﲑﻩ ﺇﻧﺎ ﻧﺮﻯ
ﻫﺬﺍ ﺍﻟﺮﺟﻞ – ﻳﻌﲏ ﻋﻤﺮ -ﺳﻴﻜﻮﻥ ﻟﻪ ﺭﺃﻱ ﰲ ﻫﺬﺍ ﺍﻹﺟﺮﺍﺀ ﻓﻠﻮ ﺃﻗﺮﺃﺗﻪ ﻛﺘﺎﺑﻚ ﻓﺄﺗﻰ ﻋﻴﻴﻨﺔ ﻋﻤﺮ ﻓﺄﻗﺮﺃﻩ ﻛﺘﺎﺑﻪ ﻓﻘﺎﻝ ﻋﻤﺮ :
ﺃﻫﺬﺍ ﻛﻠﻪ ﺩﻭﻥ ﺍﻟﻨﺎﺱ ؟ ﻭﳏﺎ ﺍﻟﻜﺘﺎﺏ ﻓﺴﺄﻝ ﻋﻴﻴﻨﺔ ﺃﺑﺎ ﺑﻜﺮ ﺃﻥ ﳚﺪﺩ ﻟﻪ ﻛﺘﺎﺑﺎ ﻓﻘﺎﻝ :ﻭﺍﷲ ﻻ ﺃﺟﺪﺩ ﻛﺘﺎﺑﺎ ﺭﺩﻩ ﻋﻤﺮ .
ﻭﺍﳌﺘﺄﻣﻞ ﰲ ﻗﻮﻝ ﻋﻤﺮ ] ﺃﻫﺬﺍ ﻛﻠﻪ ﻟﻚ ﺩﻭﻥ ﺍﻟﻨﺎﺱ [ ﻳﺪﺭﻙ ﺩﻭﻥ ﻛﺒﲑ ﻋﻨﺎﺀ ﺃﻥ ﻋﻤﺮ ﻳﺮﻓﺾ ﺭﻓﻀﺎ ﺑﺎﺗﺎ ﻣﺒﺪﺃ ﺍﻟﺘﻤﻴﻴﺰ ﺑﲔ
ﺍﻷﺷﺨﺎﺹ ﻭﻣﺎ ﻳﺘﺮﺗﺐ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﺑﺎﻟﺜﺮﻭﺓ ﺩﻭﻥ ﺍﻟﺒﻌﺾ .
ﻭﻫﺬﺍ ﺍﻟﺘﺼﺮﻑ ﻣﻦ ﻋﻤﺮ ﺿﺪ ﻋﻴﻴﻨﺔ ﺑﻦ ﺣﺼﻦ ﻭﻫﻮ ﳑﻦ ﺗﺄﻟﻔﻬﻢ ﺭﺳﻮﻝ ﺍﷲ εﻣﻦ ﺑﲏ ﻓﺰﺍﺭﺓ ،ﻭﺿﺪ ﺍﻷﻗﺮﻉ ﺑﻦ
ﺣﺎﺑﺲ ﳑﻦ ﺗﺄﻟﻔﻬﻢ ﻣﻦ ﺑﲏ ﻧﺼﺮ ﻭﻗﺎﻝ ﳍﻢ ] :ﺍﳊﻖ ﻣﻦ ﺭﺑﻜﻢ ﻓﻤﻦ ﺷﺎﺀ ﻓﻠﻴﺆﻣﻦ ﻭﻣﻦ ﺷﺎﺀ ﻓﻠﻴﻔﻜﺮ [ -ﻭﻳﻘﺼﺪ ﺑﺬﻟﻚ ﺃﻧﻪ
ﻟﻴﺲ ﺑﻌﺪ ﺍﻟﻴﻮﻡ ﻣﺆﻟﻔﺔ .
ﻭﻗﺪ ﺟﺎﺀ ﻋﻤﺮ ﺇﱃ ﺃﰊ ﺑﻜﺮ ﻭﻗﺎﻝ ﻟﻪ ﺃﺧﱪﱐ ﻋﻦ ﻫﺬﺍ ﺍﻟﺬﻱ ﺃﻗﻄﻌﺘﻬﻤﺎ ﺍﻷﺭﺽ ﺃﻫﻲ ﻟﻚ ﺧﺎﺻﺔ ﺃﻭ ﻟﻠﻤﺴﻠﻤﲔ؟ ﻓﻘﺎﻝ
ﺑﻞ ﻟﻠﻤﺴﻠﻤﲔ ﻋﺎﻣﺔ ﻗﺎﻝ :ﻓﻤﺎ ﲪﻠﻚ ﻋﻠﻰ ﺃﻥ ﲣﺺ ﺎ ﻫﺎﺫﻳﻦ ؟ ﻗﺎﻝ :ﺍﺳﺘﺸﺮﺕ ﺍﻟﺬﻳﻦ ﺣﻮﱄ ﻓﺄﺷﺎﺭﻭﺍ ﻋﻠﻲ ﺑﺬﻟﻚ ،
ﻭﻗﺪ ﻗﻠﺖ ﻟﻚ :ﺃﻧﻚ ﺃﻗﻮﻯ ﻋﻠﻰ ﻫﺬﺍ ﻣﲏ .
ﻭﻣﻮﻗﻒ ﻋﻤﺮ ﻣﻦ ﻋﻴﻴﻨﺔ ﺑﻦ ﺣﺼﻦ ،ﻭﺍﻷﻗﺮﻉ ﺑﻦ ﺣﺎﺑﺲ ﻭﺇﻗﻄﺎﻉ ﺃﰊ ﺑﻜﺮ ﳍﻢ ﻗﺪ ﻳﺮﺍﻩ ﺍﻟﺒﻌﺾ ﻋﺠﺒﺎ ﺇﺫ ﻳﺮﻭﻥ ﻓﻴﻪ
ﻋﺼﻴﺎﻧﺎ ﺻﺮﳛﺎ ﻭﺇﻫﺎﻧﺔ ﺑﻠﻴﻐﺔ ﻻ ﲢﺘﻤﻞ ﻷﰊ ﺑﻜﺮ ﻭﻫﻮ ﺍﳋﻠﻴﻔﺔ ﻳﻮﻣﺌﺬ ﻓﺎﻟﻨﻈﺮﺓ ﺍﻟﺴﻄﺤﻴﺔ ﻟﻸﻣﻮﺭ ﺗﻌﺘﱪ ﺑﺼﻖ ﻋﻤﺮ ﻋﻠﻰ ﻭﺛﻴﻘﺔ
ﺇﻗﻄﺎﻉ ﺃﰊ ﺑﻜﺮ ﻟﻌﻴﻴﻨﺔ ﻭﳏﻮﻩ ﺇﻳﺎﻫﺎ ﺑﻴﺪﻩ ﺃﻛﺜﺮ ﻣﻦ ﳎﺮﺩ ﺍﺳﺘﺨﻔﺎﻑ ﺑﻮﱄ ﺍﻷﻣﺮ ﺃﻭ ﺭﺋﻴﺲ ﺍﻟﺪﻭﻟﺔ ﺍﻷﻋﻠﻰ ﰲ ﺣﲔ ﺃﻧﻪ ﰲ ﻋﻤﻘﻪ
ﻋﻤﻞ ﺟﻠﻴﻞ ﻣﻦ ﻋﻤﺮ ﻻ ﻳﻘﺼﺪ ﺑﻪ ﳎﺮﺩ ﺇﻧﻜﺎﺭ ﺃﻥ ﻳﺴﻤﺮ ﺍﻟﻌﻤﻞ ﲟﺪﺍﺭﺍﺓ ﺍﳌﺆﻟﻔﺔ ﻗﻠﻮﻢ ،ﻭﻗﺪ ﺃﺻﺒﺢ ﺍﻹﺳﻼﻡ ﻋﺰﻳﺰﺍ ﻳﺘﺤﺪﻯ
ﻛﻞ ﻣﻦ ﺗﺴﻮﻝ ﻟﻪ ﻧﻔﺴﻪ ﺍﻟﺘﻤﺮﺩ ﺃﻭ ﺣﱴ ﳎﺮﺩ ﺇﺛﺎﺭﺓ ﺍﻟﻔﺘﻨﺔ ﻭﺇﳕﺎ ﻳﻘﺼﺪ ﺑﻪ ﺃﺳﺎﺳﺎ ﻭﺿﻊ ﻗﺎﻋﺪﺓ ﺟﻠﻴﻠﺔ ﻫﻲ ﺃﻥ ﺗﺼﺮﻑ ﺍﻹﻣﺎﻡ
ﺃﻭ ﺭﺋﻴﺲ ﺍﻟﺪﻭﻟﺔ ﻧﻔﺴﻪ ﺇﺫﺍ ﻛﺎﻥ ﳐﺎﻟﻔﺎ ﻟﻠﻤﺼﻠﺤﺔ ﺍﻟﻌﺎﻣﺔ ﻳﻔﻘﺪ ﻗﺪﺭﻩ ﻭﺃﳘﻴﺘﻪ ﻭﻭﻗﺎﺭﻩ ،ﻭﻳﺼﺒﺢ ﳎﺮﺩﺍ ﻣﻦ ﻛﻞ ﺍﺣﺘﺮﺍﻡ ﻷﻥ
ﺍﳌﺼﻠﺤﺔ ﺍﻟﻌﺎﻣﺔ ﻓﻮﻕ ﻛﻞ ﺍﻋﺘﺒﺎﺭ ،ﻭﻻ ﺷﻚ ﺃﻥ ﺃﺑﺎ ﺑﻜﺮ ﻗﺪ ﻓﻘﻪ ﺫﻟﻚ ﻭﻭﻋﺎﻩ ﺟﻴﺪ ﻋﻨﺪﻣﺎ ﺭﻓﺾ ﲡﺪﻳﺪ ﺍﻟﻮﺛﻴﻘﺔ ﺣﲔ ﻃﻠﺐ
ﺇﻟﻴﻪ ﲡﺪﻳﺪﻫﺎ .
ﻭﻣﻮﻗﻒ ﻋﻤﺮ ﻣﻦ ﻋﻴﻴﻨﺔ ﻫﻮ ﻧﻔﺲ ﻣﻮﻗﻔﻪ ﻣﻦ ﻃﻠﺤﺔ ﻭﻟﻴﺲ ﻃﻠﺤﺔ ﻣﻦ ﺍﳌﺆﻟﻔﺔ ﻗﻠﻮﻢ ﺑﻞ ﻫﻮ ﻣﻦ ﺻﺪﻭﺭ ﺍﻟﺼﺤﺎﺑﺔ ،
ﻭﻛﺎﻥ ﺃﺣﺪ ﺍﻟﺴﺘﺔ ﺍﻟﺬﻳﻦ ﺟﻌﻞ ﻋﻤﺮ ﺍﳋﻼﻓﺔ ﺑﻴﻨﻬﻢ ،ﻭﻛﺎﻥ ﻣﻦ ﺃﻗﺮﺏ ﺍﳌﻘﺮﺑﲔ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ ،εﻭﺭﻏﻢ ﻛﻞ ﺫﻟﻚ ﻓﻌﻞ ﻋﻤﺮ
ﺑﻮﺛﻴﻘﺔ ﺃﰊ ﺑﻜﺮ ﻟﻄﻠﺤﺔ ﺑﺎﻹﻗﻄﺎﻉ ﻣﺜﻞ ﻣﺎ ﻓﻌﻞ ﺑﻮﺛﻴﻘﺔ ﺍﻹﻗﻄﺎﻉ ﻟﻌﻴﻴﻨﺔ ﻣﻦ ﺃﰊ ﺑﻜﺮ .
57
ﻭﻗﺪ ﺣﺎﻭﻝ ﻃﻠﺤﺔ ﺍﺧﺘﺒﺎﺭ ﻣﻮﻓﻖ ﻋﻤﺮ ﻋﻨﺪﻣﺎ ﻧﺼﺢ ﻃﻠﺤﺔ ﺑﻦ ﻋﻴﻴﻨﺔ ﺑﺄﻥ ﻳﺸﻬﺪ ﻋﻤﺮ ﻋﻠﻰ ﺍﻟﻮﺛﻴﻘﺔ ،ﻭﻟﻜﻦ ﻣﻮﻗﻒ
ﻋﻤﺮ ﺩﺍﺋﻤﺎ ﻻ ﲣﺘﻠﻒ ﻷﻧﻪ ﰲ ﲨﻴﻊ ﺗﺼﺮﻓﺎﺗﻪ ﻳﺼﺪﺭ ﻋﻦ ﻗﺎﻋﺪﺓ ﺃﺻﻠﻴﺔ ﰲ ﻭﻋﻴﻪ ،ﻭﻫﻲ ﺃﻥ ﺍﳌﺼﻠﺤﺔ ﺍﻟﻌﺎﻣﺔ ﺗﻌﻠﻮ ﻋﻦ
ﺍﻷﺷﺨﺎﺹ ﻭﺍﳌﻘﺎﻣﺎﺕ ،ﻭﻋﻦ ﻛﻞ ﺍﻋﺘﺒﺎﺭ ﻏﲑﻫﺎ .
ﺍﻫﺘﻢ ﻋﻤﺮ ﺑﺎﺎﻝ ﺍﻟﻌﻘﺎﰊ ﻻ ﻳﺘﺴﺎﻣﺢ ﰲ ﺇﻗﺎﻣﺔ ﺍﳊﺪﻭﺩ ﻛﻤﺎ ﺃﻣﺮ ﺍﷲ ﺎ ﺃﻥ ﺗﻘﺎﻡ ،ﺇﺫ ﰲ ﺍﻟﻘﺼﺎﺹ ﺣﻴﺎﺓ ،ﻭﻟﻜﻨﻪ ﻛﺎﻥ
ﻳﺘﺮﻳﺚ ﰲ ﺇﻗﺎﻣﺘﻬﺎ ﺣﱴ ﺗﻘﻮﻡ ﺍﳊﺠﺔ ﻭﻳﺘﻀﺢ ﺍﻟﱪﻫﺎﻥ ،ﻭﻻ ﻳﻘﻴﻤﻬﺎ ﻋﻨﺪ ﻭﺟﻮﺩ ﺍﻟﺸﺒﻬﺔ ﺇﺫ ﻻ ﺗﻘﺎﻡ ﻻ ﺍﳊﺪﻭﺩ ﺑﺎﻟﺸﺒﻬﺎﺕ ﻓﻬﻮ
ﻳﻌﺮﺽ ﺍﳊﺪﻭﺩ ﻋﻠﻰ ﺍﻟﺸﺮﻳﻌﺔ ﻭﻋﻠﻰ ﺍﻟﻈﺮﻭﻑ ﻭﺍﻷﻣﻮﺍﻝ ﺍﶈﻴﻄﺔ ﺎ ﻭﺍﻹﻗﺪﺍﻡ ﻋﻠﻰ ﺗﻨﻔﻴﺬﻫﺎ ﻭﻟﻜﻨﻪ ﻻ ﻳﺘﺴﺎﻣﺢ ﰲ ﺛﺒﺘﺖ
ﻭﺍﻧﺘﻘﺖ ﺍﻟﺸﺒﻬﺔ ﻭﻟﻮ ﻋﻠﻰ ﺃﻗﺮﺏ ﺍﻟﻨﺎﺱ ﺇﻟﻴﻪ .
ﻭﻗﺪ ﺍﺟﺘﻬﺪ ﻋﻤﺮ ﰲ ﺍﳋﻤﺮ ،ﻭﻋﺎﰿ ﻣﺎ ﺃﻓﺮﺯﺗﻪ ﺍﳊﻀﺎﺭﺓ ﺍﻟﱵ ﻭﺭﺛﻬﺎ ﺍﳌﺴﻠﻤﻮﻥ ﰲ ﺃﺭﺽ ﺍﻟﺮﻭﻣﺎﻥ ﺑﺎﻟﺸﺎﻡ ﻣﻦ ﻣﺸﺎﻛﻞ
ﺗﺘﻤﺜﻞ ﰲ ﺗﻌﻮﺩ ﺍﻟﻘﻮﻡ ﺷﺮﺍﺏ ﺍﳋﻤﺮ ،ﻭﺟﺎﺀ ﺍﻹﺳﻼﻡ ﺑﺘﺤﺮﳝﻪ ﻓﺄﺧﺬﻭﺍ ﻳﺘﺄﻭﻟﻮﻥ ﻭﻳﺒﺤﺜﻮﻥ ﻋﻦ ﳐﺮﺝ ﻳﺴﻤﺢ ﳍﻢ ﺑﺘﻨﺎﻭﻝ ﺍﳋﻤﺮ
،ﻭﺗﻮﺟﻬﻮﺍ ﺇﱃ ﺍﻟﻘﺮﺁﻥ ﻧﻔﺴﻪ ﻟﻴﺤﺮﻓﻮﺍ ﺩﻻﻟﺘﻪ ،ﻭﻳﻘﻌﻮﺍ ﺍﻟﺸﻜﻮﻙ ﰲ ﺍﻟﻨﻔﻮﺱ .
ﻭﻋﻤﺮ ﻻ ﻳﻌﺠﺰﻩ ﻣﺎ ﻭﺭﺛﻪ ﺍﳌﺴﻠﻤﻮﻥ ﻣﻦ ﺣﻀﺎﺭﺍﺕ ﻧﺼﺮﺍﻧﻴﺔ ﻭﻏﲑ ﻧﺼﺮﺍﻧﻴﺔ ﻟﻴﺤﺴﻢ ﺍﻷﻣﺮ ﺑﺎﳊﻜﻢ ﺍﳍﺎﺩﻑ ﺍﻟﺼﺎﺭﻡ ،
ﻭﲤﺸﻴﺎ ﻣﻊ ﻣﺒﺎﺩﺋﻪ ﰲ ﺍﻟﺸﻮﺭﻯ ﲨﻊ ﺃﺻﺤﺎﺏ ﺍﻟﺮﺃﻱ ﺍﻟﺘﺸﺮﻳﻌﻲ ﺑﺎﳌﺪﻳﻨﺔ ﻭﻋﺮﺽ ﻋﻠﻴﻬﻢ ﺃﻣﺮ ﺍﳌﺘﺄﻭﻟﲔ ﻭﻫﻢ ﺃﻣﺮ ﺍﳌﺘﺄﻭﻟﲔ ﻭﻫﻢ
ﺃﻫﻞ ﻗﻮﻝ ﺗﻌﺎﱃ } :ﻓﻬﻞ ﺃﻧﺘﻢ ﻣﻨﺘﻬﻮﻥ { ﺗﻌﲏ ﺍﻷﻣﺮ ﺑﺎﻻﻧﺘﻬﺎﺀ ﻣﻦ ﺗﻨﺎﻭﻝ ﻛﻞ ﻣﺴﻜﺮ ،ﰒ ﺃﲨﻌﻮﺍ ﻋﻠﻰ ﺃﻥ ﺃﻭﻟﺌﻚ ﺍﳌﺘﺄﻭﻟﲔ
ﺍﻟﺸﺎﺭﺑﲔ ﻟﻠﺨﻤﺮ ﳚﺐ ﺃﻥ ﻳﻘﺎﻡ ﻋﻠﻴﻬﻢ ﺣﺪ ﺷﺎﺭﺏ ﺍﳋﻤﺮ ﺑﻀﺮﻢ ﲦﺎﻧﲔ ﺟﻠﺪﺓ .
ﻭﻛﺬﻟﻚ ﺍﺟﺘﻬﺪ ﻋﻤﺮ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻟﺘﻌﺮﻳﺾ ﰲ ﺍﻟﻘﺬﻑ ﺑﻌﺪ ﺃﻥ ﺍﺳﺘﺸﺎﺭ ﻭﻭﺍﻓﻖ ﻣﺴﺘﺸﺎﺭﻳﻪ ﲟﺎ ﺃﺷﺎﺭﻭﺍ ﻋﻠﻴﻪ ،ﻭﺍﲣﺬ
ﺍﻹﺟﺮﺍﺀﺍﺕ ﺍﻟﻼﺯﻣﺔ ﻟﻠﺘﻨﻔﻴﺬ ﻭﰲ ﳎﺎﻝ ﺍﻟﻘﺼﺎﺹ ﻛﺎﻥ ﻋﻤﺮ ﻻ ﻳﻘﺘﻞ ﺑﺎﻟﻨﻔﺲ ﺇﻻ ﻧﻔﺴﺎ ﻣﺜﻠﻬﺎ ﻋﻤﻼ ﺑﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻥ ﺇﱃ ﺃﻥ
ﻭﻗﻌﺖ ﻗﻀﻴﺔ ﺍﳌﺮﺃﺓ ﺍﻟﱵ ﻗﺘﻠﺖ ﺑﺎﺷﺘﺮﺍﻙ ﻣﻊ ﺧﻠﻴﻠﻬﺎ ﺍﺑﻦ ﺯﻭﺟﻬﺎ ﻓﺘﻮﻗﻒ ﺃﻭﻻ ﰒ ﺃﻣﺮ ﺑﻘﺘﻠﻬﻤﺎ ﻭﻟﻮ ﺍﺷﺘﺮﻙ ﰲ ﻗﺘﻠﻪ ﺃﻫﻞ ﺍﻟﺒﻠﺪ
ﻛﻠﻬﻢ ﻟﻘﺘﻠﻬﻢ ،ﻭﻗﺪ ﻭﺻﻞ ﺇﱃ ﻫﺬﺍ ﺍﻻﺟﺘﻬﺎﺩ ﺑﻌﺪ ﻣﺸﻮﺭﺓ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﻓﻔﻲ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﱐ ﻣﺴﺎﻭﺍﺓ ﰲ ﺍﻟﻘﺼﺎﺹ
ﻭﻟﻜﻦ ﺣﺪﺙ ﺃﻥ ﺃﻛﺜﺮ ﻣﻦ ﺷﺨﺺ ﻭﺍﺣﺪ ﺍﺷﺘﺮﻙ ﰲ ﺍﻟﻘﺘﻞ ﻓﺠﻌﻞ ﺍﻻﺟﺘﻬﺎﺩ ﺑﻘﺘﻞ ﺍﳉﻤﺎﻋﺔ ﺑﺎﻟﻮﺍﺣﺪ ،ﻭﺃﺧﺬ ﻗﺮﺍﺭﻩ ﻫﺬﺍ ﻗﻮﺓ
ﺍﻟﻘﺎﻧﻮﻥ ﻭﻗﺎﻝ ﻣﻌﻠﻼ ﺍﳊﻜﻢ :ﺑﺄﻧﻪ ﺇﺫﺍ ﺷﺎﺭﻙ ﰲ ﺍﳉﺮﳝﺔ ﺃﻛﺜﺮ ﻣﻦ ﻭﺍﺣﺪ ﻓﻬﻞ ﻳﻨﺠﻮﺍ ﺍﳉﻨﺎﺓ ﲨﻴﻌﺎ ﻣﻦ ﺇﻗﺎﻣﺔ ﺍﳊﺪ ﻭﻻ ﻳﻘﺘﺺ
ﻣﻨﻬﻢ ؟ ﻭﰲ ﺫﻟﻚ ﻓﺴﺎﺩ ﻭﺧﺮﺍﺏ ﻓﻼﺑﺪ ﻣﻦ ﲢﻘﻴﻖ ﺍﻟﻌﺪﺍﻟﺔ ،ﻭﻟﻦ ﺗﺘﺤﻘﻖ ﺇﻻ ﺑﻌﻘﺎﺏ ﲨﻴﻊ ﺍﳌﺘﺂﻣﺮﻳﻦ ﻭﺭﺩﻉ ﺃﻣﺜﺎﳍﻢ ﻣﻦ ﺭﻭﺍﺩ
ﺍﳉﺮﳝﺔ ،ﻭﻫﺬﺍ ﺍﳊﻜﻢ ﻻ ﻳﺘﻨﺎﰱ ﻣﻊ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﱐ ﺑﻞ ﻫﻮ ﺗﺄﻭﻳﻞ ﺻﺎﺋﺐ ﻭﺍﺟﺘﻬﺎﺩ ﻣﻮﻗﻒ ﻷﻥ ﻧﺼﻮﺹ ﺍﻟﻘﺮﺁﻥ ﻛﻠﻴﺎﺕ
ﻣﺮﺷﺪﺓ ﻻﺳﺘﺨﺮﺍﺝ ﺍﳊﻜﻢ ﺍﻟﻌﺎﺩﻝ ،ﻭﻫﻲ ﻻ ﺗﻨﺺ ﻋﻠﻰ ﺍﳉﺰﺋﻴﺎﺕ ﻭﻟﻴﺴﺖ ﻣﻦ ﻣﻘﺎﺻﺪﻫﺎ ،ﻭﺗﺮﻙ ﺍﳌﻌﲎ ﺍﻟﻈﺎﻫﺮ ﻣﻦ ﺍﻵﻳﺔ
ﻟﻜﻮﻧﻪ ﻟﻴﺲ ﻗﻄﻌﻲ ﺍﻟﺪﻻﻟﺔ ،ﻭﻟﺬﻟﻚ ﺍﺳﺘﻌﻤﻞ ﻋﻤﺮ ﻭﺍﻟﺼﺤﺎﺑﺔ ﺍﺟﺘﻬﺎﺩﻫﻢ ﻻﺳﺘﻨﺒﺎﻁ ﺍﳊﻜﻢ ﺍﻟﻌﺎﺩﻝ ﻟﻠﺤﻮﺍﺩﺙ ﺍﻟﻄﺎﺭﺋﺔ .
58
ﻭﻻ ﺷﻚ ﺃﻥ ﻋﻤﺮ ﻛﺎﻥ ﻳﺘﺤﺮﻯ ﰲ ﺍﻟﻘﺼﺎﺹ ﻭﻳﺮﺍﻋﻲ ﺍﻟﺸﺒﻬﺔ ﻓﻴﻪ ،ﻟﻜﻦ ﺇﺫﺍ ﱂ ﺗﻜﻦ ﺷﺒﻬﺔ ﻓﺈﻥ ﻻ ﻳﺆﺧﺮ ﺇﻗﺎﻣﺔ
ﺍﻟﻘﺼﺎﺹ ﻭﺍﻟﻘﻮﺩ ﻣﻦ ﺍﳉﻨﺎﺓ ﻋﻤﻼ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ ) :ﻭﻟﻜﻢ ﰲ ﺍﻟﻘﺼﺎﺹ ﺣﻴﺎﺓ ( ﻭﻻ ﺃﻣﻦ ﻭﻻ ﻫﻨﺎﺀ ﻭﻻ ﺍﺳﺘﻘﺮﺍﺭ ﺑﺪﻭﻥ ﺯﺟﺮ
ﻭﻗﺼﺎﺹ ﻷﻥ ﺍﻟﻨﻔﻮﺱ ﺍﳋﺒﻴﺜﺔ ﺍﺮﻣﺔ ﺇﺫﺍ ﱂ ﺗﺮﺩﻉ ﻋﻤﺖ ﺍﻟﻔﻮﺿﻰ ﺍﻟﺒﻼﺩ ﻭﺍﻟﻌﺒﺎﺩ ﻭﰲ ﺫﻟﻚ ﻓﺴﺎﺩ ﻭﺧﺮﺍﺏ .
ﻭﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﻫﻮ ﺃﻭﻝ ﻣﻦ ﺗﻮﺳﻊ ﰲ ﺗﻘﺪﻳﺮ ﺍﻟﺪﻳﺔ ﺑﻐﲑ ﺍﻹﺑﻞ ،ﻫﻮ ﺍﺟﺘﻬﺎﺩ ﻣﻨﻪ ﺑﻌﺪ ﺍﺳﺘﺸﺎﺭﺓ ﻭﺗﺪﺑﺮ ﻳﺘﻤﺸﻰ ﻣﻊ
ﺭﻭﺡ ﺍﻟﺸﺮﻳﻌﺔ ،ﻭﻧﺄﺧﺬ ﻣﻦ ﺗﻘﺪﻳﺮ ﻋﻤﺮ ﺍﻟﺪﻳﺔ ﲝﺴﺐ ﻣﺎ ﻫﻮ ﻣﺘﻌﺎﻣﻞ ﺑﻪ ،ﻭﻫﻮ ﺷﻲﺀ ﻃﺒﻴﻌﻲ ﻓﺈﻥ ﺍﻟﻨﺎﺱ ﰲ ﺍﻟﻘﺪﱘ ﺗﻌﺎﻣﻠﻮﺍ
ﻣﻘﺎﻳﻀﺔ ﺑﺎﳊﻴﻮﺍﻥ ﺃﻭ ﺑﺎﻟﻌﺮﻭﺽ ،ﰒ ﺗﻌﺎﻣﻠﻮﺍ ﺑﺎﻟﻨﻘﻮﺩ ﺫﻫﺒﺎ ﺃﻭ ﻓﻀﺔ ،ﻭﺗﻌﺎﻣﻠﻮﺍ ﺑﻌﺪ ﺫﻟﻚ ﺑﺎﻟﻨﻘﻮﺩ ﺍﻟﻮﺭﻗﻴﺔ ﻭﱂ ﳜﻒ ﻋﻠﻰ ﻋﻤﺮ
ﺃﻥ ﺗﻘﻴﻴﺪ ﺍﻟﺪﻳﺔ ﺑﻨﻮﻉ ﻣﻌﲔ ﻳﺆﺩﻱ ﻭﺍﻻﺭﺗﻘﺎﺀ ﻓﺠﺎﺀﺕ ﺍﺟﺘﻬﺎﺩﺍﺗﻪ ﻣﺮﻧﺔ ﻗﺎﺑﻠﺔ ﻟﻠﺘﻄﻮﺭ ﲝﺴﺐ ﻇﺮﻭﻑ ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ ﻭﻓﻖ
ﺍﻷﺻﻮﻝ ﺍﻟﻌﺎﻣﺔ ﻟﻠﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ .
ﻭﳓﻦ ﻧﻌﻄﻲ ﻻﺟﺘﻬﺎﺩﺍﺕ ﻋﻤﺮ ﺍﻋﺘﺒﺎﺭﺍ ﺧﺎﺻﺎ ﻟﻜﻮﻧﻪ ﲤﺮﺱ ﺑﺎﳊﻜﻢ ﻗﻀﺎﺀ ﻭﺗﻨﻔﻴﺬﺍ ،ﻭﻟﻜﻮﻧﻪ ﻳﺘﻔﻮﻕ ﻋﻠﻰ ﻏﲑﻩ ﰲ
ﺍﻻﺟﺘﻬﺎﺩ ﺑﺎﳌﻤﺎﺭﺳﺔ ﺍﻟﻌﻤﻠﻴﺔ ،ﻭﻫﻲ ﻣﻬﻤﺔ ﺟﺪﺍ ﰲ ﻣﻴﺪﺍﻥ ﺍﻟﺘﺸﺮﻳﻊ .ﻭﺟﺮﻳﺎ ﻋﻠﻰ ﲢﺮﻱ ﻋﻤﺮ ﰲ ﺇﻗﺎﻣﺔ ﺍﳊﺪﻭﺩ ﱂ ﻳﻘﻄﻊ ﻳﺪ
ﺍﻟﺴﺎﺭﻕ ﳌﺎ ﻗﺎﻣﺖ ﻟﺪﻳﻪ ﺍﻟﺸﺒﻬﺔ ﺫﻟﻚ ﺃﻥ ﻏﻠﻤﺎﻧﺎ ﳊﺎﻃﺐ ﺑﻦ ﺃﰊ ﺑﻠﺘﻌﺔ ﺳﺮﻗﻮﺍ ﻧﺎﻗﺔ ﻟﺮﺟﻞ ﻣﻦ ﻣﺰﻳﻨﺔ ﻭﺃﻗﺮﻭﺍ ﻋﻨﺪ ﻋﻤﺮ
ﺑﺎﻟﺴﺮﻗﺔ ،ﻭﻛﺎﻥ ﻳﻘﻄﻊ ﺃﻳﺪﻳﻬﻢ ﻟﻮﻻ ﺃﻧﻪ ﺗﺪﺑﺮ ﻗﻀﻴﺘﻬﻢ ﻣﻦ ﳐﺘﻠﻒ ﺟﻮﺍﻧﺒﻬﺎ ﻓﺮﺃﻯ ﺃﻧﻪ ﻻ ﻗﻄﻊ ﰲ ﺣﻘﻬﻢ ،ﻭﻗﺎﻝ ﰲ ﺃﺳﺒﺎﺏ
ﺣﻜﻤﻪ ﺑﻌﻔﻮﻩ ﻋﻨﻬﻢ :ﺃﻣﺎ ﻭﺍﷲ ﻟﻮ ﺃﱐ ﺃﻋﻠﻢ ﺃﻧﻜﻢ ﺗﺴﺘﻌﻤﻠﻮﻢ ﻭﲡﻴﻌﻮﻢ ﺣﱴ ﺃﻥ ﺃﺣﺪﻫﻢ ﻟﻮ ﺃﻛﻞ ﻣﺎ ﺣﺮﻡ ﺍﷲ ﻋﻠﻴﻪ ﺣﻞ ﻟﻪ
ﻟﻘﻄﻌﺖ ﺃﻳﺪﻳﻬﻢ .
ﻭﺟﻌﻞ ﻋﻤﺮ ﺍﳉﺰﺍﺀ ﻣﺎﻟﻚ ﺍﻟﺮﻗﻴﻖ ﻓﻀﺎﻋﻒ ﺍﻟﺜﻤﻦ ﻋﻠﻴﻪ ﺯﺟﺮﺍ ﻟﻪ ﻭﻷﻣﺜﺎﻟﻪ ،ﻭﻣﻌﻈﻢ ﺍﻟﻔﻘﻬﺎﺀ ﱂ ﻳﻨﻔﺬﺍ ﻷﺳﺮﺍﺭ ﺍﻟﻘﻀﻴﺔ
ﻭﻣﺮﺍﻣﻴﻬﺎ ﺍﻟﺒﻌﻴﺪﺓ ﻓﺨﺎﻟﻔﻮﺍ ﻋﻤﺮ ﻭﺭﺃﻭﺍ ﻋﺪﻡ ﺗﻀﻌﻴﻒ ﺍﻟﻐﺮﺍﻣﺔ ،ﻭﺃﻧﻪ ﻻ ﻳﻐﺮﻡ ﻣﻦ ﺍﺳﺘﻬﻠﻚ ﺷﻴﺌﺎ ﺇﻻ ﲟﺜﻠﻪ ﺃﻭ ﻗﻴﻤﺘﻪ ﻟﻜﻦ ﰲ
ﺍﺟﺘﻬﺎﺩ ﻋﻤﺮ ﺗﺄﺩﻳﺒﺎ ﳊﺎﻃﺐ ﺑﺘﺤﻤﻴﻠﻪ ﻏﺮﺍﻣﺔ ﺑﻀﻌﻒ ﺍﻟﺜﻤﻦ ﻹﺟﺎﻋﺘﻪ ﻟﺮﻗﻴﻘﻪ ﻭﺇﺣﺮﺍﺟﻪ ﻟﻠﺴﺮﻗﺔ .
ﻭﺇﺫﺍ ﻛﺎﻥ ﺣﺪ ﺍﻟﺴﺮﻗﺔ ﻳﻀﻤﻦ ﺳﻼﻣﺔ ﺍﺘﻤﻌﺎﺕ ﻭﻳﻘﻴﻬﺎ ﺃﺧﻄﺮ ﺍﻟﺸﺮﻭﺭ ﻓﺈﻥ ﺍﻟﺘﺤﺮﻱ ﻓﻴﻪ ﻛﺬﻟﻚ ﻣﻦ ﺍﳌﺆﻛﺪﺍﺕ
ﺧﺼﻮﺻﺎ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻹﻋﺬﺍﺭ ﻗﺒﻞ ﺍﳉﺮﳝﺔ .
ﻭﱂ ﻳﻜﻮﻥ ﻋﻤﺮ ﻳﻘﻄﻊ ﰲ ﻋﺎﻡ ﺍﻟﺮﻣﺎﺩﺓ ﻭﻫﻲ ﺍﺎﻋﺔ ،ﲰﻴﺖ ﺑﺎﻟﺮﻣﺎﺩﺓ ﻷﻥ ﺍﻟﺘﺮﺑﺔ ﻏﺪﺕ ﻛﺎﻟﺮﻣﺎﺩ ﻣﻦ ﻗﻠﺔ ﺍﳌﻄﺮ ﺗﺪﺭﻭﻫﺎ
ﺍﻟﺮﻳﺎﺡ ﺑﺴﻬﻮﻟﺔ ﻛﺎﻟﺮﻣﺎﺩ ﻭﻟﻜﻮﻥ ﺣﺎﺟﺔ ﺍﳉﻮﻉ ﺗﺪﻓﻊ ﺍﳉﺎﺋﻌﲔ ﺇﱃ ﺃﻛﻞ ﻣﺎ ﻟﻴﺲ ﳍﻢ ﻭﰲ ﺫﻟﻚ ﺷﺒﻬﺔ ﻭﺍﻟﺮﺳﻮﻝ ﻳﻘﻮﻝ :
] ﺍﺩﺭﺅﺍ ﺍﳊﺪﻭﺩ ﺑﺎﻟﺸﺒﻬﺎﺕ [ .
ﻭﻣﺒﺪﺃ ﺩﺭﺀ ﺍﳊﺪﻭﺩ ﺑﺎﻟﺸﺒﻬﺎﺕ ﺛﺎﺑﺖ ﰲ ﺍﻹﺳﻼﻡ ،ﻭﺗﻘﺪﻳﺮ ﺍﻟﺸﺒﻬﺔ ﻳﺘﻮﻗﻒ ﻋﻠﻰ ﺗﻘﺮﻳﺮ ﺍﻟﻘﻀﺎﺀ ،ﻭﻋﻤﺮ ﻛﺎﻥ ﺣﺮﻳﺼﺎ
ﻋﻠﻰ ﺗﻨﻔﻴﺬ ﺣﺪﻭﺩ ﺍﷲ ﺑﻜﻞ ﺩﻗﺔ ﺑﻌﺪ ﺍﻟﺘﺤﺮﻱ ﲤﺸﻴﺎ ﻣﻊ ﻗﺎﻋﺪﺓ :ﻷﻥ ﻳﻘﻊ ﺍﳋﻄﺄ ﰲ ﺍﻟﻌﻔﻮ ﺧﲑ ﻣﻦ ﺃﻥ ﻳﻘﻊ ﰲ ﺍﻟﻌﻘﻮﺑﺔ ﻓﺘﺰﻫﻖ
ﺍﻷﺭﻭﺍﺡ ﺍﻟﱪﻳﺌﺔ ،ﻭﺗﺆﺫﻯ ﺍﻷﺟﺴﺎﺩ ﺍﻟﺴﻠﻴﻤﺔ .
ﻭﻋﻤﺮ ﻟﻴﺲ ﺳﺒﺎﻗﺎ ﺇﱃ ﺇﻗﺎﻣﺔ ﺍﳊﺪﻭﺩ ﺣﱴ ﺗﻨﺘﻔﻲ ﺍﳌﻮﺍﻧﻊ ﻛﻤﺎ ﻫﻮ ﻭﺍﺿﺢ ﻣﺸﻬﻮﺭ ﰲ ﻗﺼﺔ ﺍﳌﺮﺃﺓ ﺍﻟﱵ ﻛﺎﻧﺖ ﳎﻬﻮﺩﺓ
ﺑﺎﻟﻌﻄﺶ ،ﻭﺬﺍ ﻧﺮﺩ ﻋﻠﻰ ﺑﻌﺾ ﺍﳌﺴﺘﺸﺮﻓﲔ ﺍﻟﺬﻳﻦ ﻳﺰﻋﻤﻮﻥ ﺃﻥ ﻋﻤﺮ ﻛﺎﻥ ﻣﺘﺸﺪﺩﺍ ﻭﻣﺘﺄﺛﺮﺍ ﺑﺎﻟﺒﺪﺍﻭﺓ ،ﻭﻫﻢ ﳜﻀﻌﻮﻥ ﰲ
ﻭﻋﻤﻬﻢ ﳌﻘﺎﻳﻴﺲ ﺑﻌﻴﺪﺓ ﻋﻦ ﺃﺻﺎﻟﺔ ﺍﻹﺳﻼﻡ .
59
ﻭﰲ ﺇﻗﺎﻣﺔ ﺍﳊﺪ ﺗﻄﻬﲑ ﻣﻦ ﺍﻹﰒ ،ﻭﻟﻠﺘﻄﻬﲑ ﺣﺪ ﳏﺪﻭﺩ ﻻ ﻳﺴﻤﺢ ﺑﺘﺠﺎﻭﺯﻩ ﻓﻠﻤﺎ ﻻﺣﻆ ﻋﻤﺮ ﺍﻟﺘﺠﺎﻭﺯ ﺑﺎﻟﺸﺪﺓ ﻭﺍﻟﻘﺴﻮﺓ
ﻋﻨﺪﻣﺎ ﺃﻣﺮ ﻣﻄﻴﻊ ﺑﻦ ﺍﻷﺳﻮﺩ ﺑﺈﻗﺎﻣﺔ ﺣﺪ ﺍﻟﺸﺮﺏ ﻭﻗﺪ ﺿﺮﺏ ﺍﶈﺪﻭﺩ ﺿﺮﺑﺎ ﺷﺪﻳﺪﺍ ﻓﻘﺎﻝ ﻟﻠﺮﺟﻞ ﻛﻢ ﺿﺮﺑﺘﻪ ﻓﻘﺎﻝ ﺳﺘﲔ ﻗﺎﻝ
ﻋﻤﺮ :ﺇﻥ ﺍﻟﺴﺘﲔ ﻗﺪ ﻗﺎﻣﺖ ﻣﻘﺎﻡ ﺍﻟﺜﻤﺎﻧﲔ ،ﻭﺍﺳﻘﻂ ﺍﻟﻌﺸﺮﻳﻦ ﺍﻟﺒﺎﻗﻴﺔ ﻷﻥ ﰲ ﺍﻟﺘﻌﺪﻱ ﻇﻠﻤﺎ ﻻ ﺗﻘﺮﻩ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻟﱵ ﻓﺮﺿﺖ
ﺍﳊﺪﻭﺩ ﻭﻳﺮﻯ ﻋﻤﺮ ﺃﻥ ﻻ ﻳﻘﺎﻡ ﺍﳊﺪﻭﺩ ] ﺃﺭﺽ ﺍﳊﺮﺏ [ ﻭﺃﺻﺪﺭ ﺗﻌﻠﻴﻤﺎﺗﻪ ﺇﱃ ﻋﻤﺎﻟﻪ ﺑﻌﺪ ﺇﻗﺎﻣﺔ ﺍﳊﺪﻭﺩ ﻋﻠﻰ ﺃﺣﺪ ﻣﻦ
ﺍﳌﺴﻠﻤﲔ ﰲ ﺍﳋﺎﺭﺝ ] ﺃﺭﺽ ﺍﳊﺮﺏ [ .ﻭﺃﻣﺮ ﺑﺘﺄﺟﻴﻠﻬﺎ ﺇﱃ ﺣﲔ ﺍﻟﻌﻮﺩﺓ ﺇﱃ ﺃﺭﺽ ﺍﻟﻮﻃﻦ ﺣﱴ ﻻ ﻳﺸﺘﺪ ﺍﻟﻐﻀﺐ ﺑﺎﶈﺪﻭﺩ
ﻓﻴﺨﻮﻥ ﺃﻭ ﻳﻠﺠﺄ ﺇﱃ ﺍﻟﻌﺪﻭ ﻓﻴﺘﻀﺮﺭ ﺟﻴﺶ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺧﻴﺎﻧﺘﻪ ،ﻭﻫﺬﺍ ﺍﻟﺘﺼﺮﻑ ﻣﻦ ﻋﻤﺮ ﺟﺎﺀ ﻟﻀﻤﺎﻥ ﺍﳌﺼﻠﺤﺔ ﻭﺿﻴﺎﻋﻬﺎ
ﺃﺧﻄﺮ ﻣﻦ ﺇﻗﺎﻣﺔ ﺍﳊﺪﻭﺩ ﻓﺮﲟﺎ ﻳﻨﺘﺞ ﻋﻦ ﺇﻗﺎﻣﺔ ﺍﳊﺪ ﻫﺰﳝﺔ ﺗﻀﻴﻊ ﻓﻴﻬﺎ ﺃﺭﻭﺍﺡ ﺃﻭ ﻳﺆﺩﻱ ﺍﻷﻣﺮ ﺇﱃ ﺍﻟﻜﺸﻒ ﻋﻦ ﺧﻄﺔ ﻳﺴﺘﻔﻴﺪ
ﻣﻨﻬﺎ ﺍﻟﻌﺪﻭ ،ﻭﺟﻠﺐ ﺍﳌﺼﺎﱀ ﻣﻘﺪﻡ ﻋﻠﻰ ﺩﺭﺀ ﺍﳌﻔﺎﺳﺪ .
ﻭﺍﻧﺘﻬﺞ ﻋﻤﺮ ﺳﻴﺎﺳﺔ ﺍﻟﺘﺮﻳﺚ ﰲ ﺇﻗﺎﻣﺔ ﺍﳊﺪﻭﺩ ﻓﻘﺪ ﺳﺄﻝ ﻋﻦ ﺭﺟﻞ ﻛﻔﺮ ﺑﻌﺪ ﺇﺳﻼﻡ ﻓﻘﺎﻝ ﻣﺎ ﻓﻌﻠﺘﻢ ﺑﻪ ؟ ﻓﻘﻴﻞ ﻟﻪ
ﻗﺘﻠﻨﺎﻩ ﻓﻘﺎﻝ ﻋﻤﺮ ﻓﻼ ﺟﺒﺴﺘﻤﻮﻩ ﺛﻼﺛﺎ ﺃﻃﻌﻤﺘﻤﻮﻩ ﻛﻞ ﻳﻮﻡ ﺭﻏﻴﻔﺎ ،ﻭﺍﺳﺘﺘﺒﺘﻤﻮﻩ ﻟﻌﻠﻪ ﻳﺘﻮﺏ ﻭﻳﺮﺟﻊ ﺇﱃ ﺍﷲ ،ﻭﻗﺪ ﺍﻋﺘﺮﺽ
ﻋﻠﻰ ﻗﺘﻞ ﺍﻟﺮﺟﻞ ﺍﳌﺮﺗﺪ ﺑﺪﻭﻥ ﺍﺳﺘﺘﺎﺑﺔ ،ﻭﻫﻮ ﻻ ﻳﺮﻯ ﺃﻥ ﻳﻘﺘﻞ ﺍﻹﻧﺴﺎﻥ ﲟﺠﺮﺩ ﺍﺭﺗﺪﺍﺩﻩ ﺣﱴ ﻳﺴﺘﺘﺎﺏ ،ﻭﻻ ﻳﻌﺬﺏ ﺍﳌﺮﺗﺪ ﺃﻳﺎﻡ
ﺍﺳﺘﺘﺎﺑﺘﻪ ،ﻭﻻ ﳚﻮﻉ ﻟﻌﻠﻪ ﻳﺮﺍﺟﻊ ﻧﻔﺴﻪ ﰲ ﺍﻃﻤﺌﻨﺎ ﻓﻴﺘﻮﺏ ،ﻭﱂ ﻳﻌﺎﻗﺐ ﻋﻤﺮ ﻗﺎﺿﻴﺔ ﺃﺑﺎ ﻣﺴﻠﻢ ﻟﻜﻮﻧﻪ ﺍﺟﺘﻬﺪ ﻓﺤﻜﻢ
ﺑﺎﺟﺘﻬﺎﺩﻩ ،ﻭﻻ ﺿﲑ ﰲ ﺍﳋﻄﺄ ﺍﻻﺟﺘﻬﺎﺩﻱ ،ﻭﺍﻋﺘﺬﺭ ﻋﻤﺮ ﻟﻨﻔﺴﻪ ﻓﻘﺎﻝ :ﺍﻟﻠﻬﻢ ﺇﱐ ﱂ ﺃﺣﻀﺮ ،ﻭﱂ ﺃﻣﺮ ،ﻭﱂ ﺃﺭﺽ ﺇﺫ
ﺑﻠﻐﲏ.
ﻭﻟﻮ ﻣﻀﻴﻨﺎ ﰲ ﺍﺳﺘﻘﻀﺎﺀ ﺍﻟﻨﻤﺎﺫﺝ ﳌﺎ ﻳﺘﺼﻞ ﲟﻮﺿﻮﻉ ﺍﻟﺴﻴﺎﺳﺔ ﺍﻟﺸﺮﻋﻴﺔ ﻭﺗﻄﺒﻴﻘﺎﺎ ﻣﻦ ﺣﻴﺎﺓ ﻋﻤﺮ ﺍﻟﻌﻤﻠﻴﺔ ﻭﺍﻟﻘﻮﻟﻴﺔ
ﻷﻣﻜﻨﻨﺎ ﺃﻥ ﻧﺼﻨﻊ ﳎﻠﺪﺍ ﺿﺨﻤﺎ ﺑﻨﺼﻮﺻﻬﺎ ﻭﺃﺳﺎﻧﻴﺪﻫﺎ ،ﻭﻣﻘﺎﺻﺪﻫﺎ ﻭﻣﺎ ﻳﺴﺘﻨﺒﻂ ﻣﻨﻬﺎ ﻣﻦ ﻣﺒﺎﺩﺉ ﺗﺸﺮﻳﻌﻴﺔ ﻭﻗﺎﻧﻮﻧﻴﺔ ﻭﻟﻜﻨﻨﺎ
ﺳﻨﻜﺘﻔﻲ ﺬﺍ ﺍﻟﻘﺪﺭ ﻣﻦ ﺗﺼﺮﻓﺎﺕ ﻋﻤﺮ ﺍﻟﺘﺸﺮﻳﻌﻴﺔ ﲟﻘﺘﻀﻰ ﺍﻟﺮﺋﺎﺳﺔ ﻭﺍﻹﻣﺎﻣﺔ ،ﻭﻫﻲ ﺇﻥ ﺩﻟﺖ ﻋﻠﻰ ﺷﻲﺀ ﻓﺈﳕﺎ ﺗﺪﻝ ﻋﻠﻰ
ﻋﻘﻞ ﻭﺍﻉ ،ﻭﻓﻜﺮ ﺣﺼﻴﻒ ،ﻭﻓﻬﻢ ﺩﻗﻴﻖ ﳌﻘﺎﺻﺪ ﺍﻟﺸﺎﺭﻉ ﺍﳊﻜﻴﻢ ،ﻭﺣﺴﻦ ﺗﻘﺪﻳﺮ ﻟﻠﻤﺼﻠﺤﺔ ﺍﻟﻌﺎﻣﺔ ،ﻭﺩﻗﺔ ﻓﺎﺋﻘﺔ ﰲ
ﺍﻟﺘﻄﺒﻴﻖ .
ﻭﲞﺼﻮﺹ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻔﺎﻥ ﻓﻘﺪ ﺍﻢ ﲟﺨﺎﻟﻔﺔ ﻟﻠﺘﺸﺮﻳﻌﺎﺕ ﺍﻟﺼﺎﺩﺭﺓ ﻋﻤﻼ ﲟﺒﺪﺃ ﺍﻟﺴﻴﺎﺳﺔ ﺍﻟﺸﺮﻋﻴﺔ ﻭﺍﻟﱵ ﺃﻗﺮﻫﺎ ﺍﻟﻨﱯ
εﻭﺃﺑﻮ ﺑﻜﺮ ﻭﻋﻤﺮ ،ﻭﻇﻬﺮﺕ ﰲ ﻋﻬﺪﻩ ﺍﻟﻮﺳﺎﻃﺔ ﻭﺍﶈﺴﻮﺑﻴﺔ ﳑﺎ ﻋﺠﻠﺖ ﺑﻘﻴﺎﻡ ﺍﻟﺜﻮﺭﺓ ﻋﻠﻴﻪ ،ﻭﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺫﻟﻚ ﻓﻘﺪ
ﺗﺎﺑﻊ ﻋﺜﻤﺎﻥ ﺳﻴﺎﺳﺔ ﻋﻤﺮ ﰲ ﺑﻌﺾ ﺍﻷﻣﻮﺭ ﺍﳉﻮﻫﺮﻳﺔ ،ﻭﻗﺎﻡ ﲝﺴﻢ ﺍﳋﻼﻑ ﺍﻟﺬﻱ ﻇﻬﺮ ﰲ ﻭﺟﻮﻩ ﺍﻟﻘﺮﺍﺀﺓ ﻭﺑﺪﺃ ﻳﻨﺘﺸﺮ ﰲ
ﺍﻟﺒﻠﺪﺍﻥ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﺼﺤﺎﺑﺔ ﻭﻣﺎ ﺗﺮﺗﺐ ﻋﻠﻰ ﺫﻟﻚ ﻣﻦ ﺃﺧﻄﺎﺀ ﺍﻟﻘﺮﺍﺀﺓ ،ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ ﻓﺎﲣﺬ ﻗﺮﺍﺭﺓ ﺍﳊﻜﻴﻢ ﲝﻤﻞ ﺍﻟﻨﺎﺱ ﻋﻠﻰ
ﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ﺑﻮﺟﻪ ﻭﺍﺣﺪ ﺑﻌﺪ ﺍﻟﺘﺸﺎﻭﺭ ﻣﻊ ﻣﻦ ﻋﺎﺻﺮﻩ ﻣﻦ ﺍﳌﻬﺎﺟﺮﻳﻦ ﻭﺍﻷﻧﺼﺎﺭ ،ﻭﺷﻜﻞ ﳉﻨﺔ ﺭﺑﺎﻋﻴﺔ ﻟﺘﻨﻔﻴﺬ ﻗﺮﺍﺭﻩ ﺿﻤﺖ
ﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ ﻭﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻟﺰﺑﲑ ،ﻭﺳﻌﺪ ﺑﻦ ﺍﻟﻌﺎﺹ ،ﻭﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺍﳊﺎﺭﺙ ،ﻭﺍﻋﺘﻤﺪ ﺍﳌﺼﺤﻒ ﺍﻟﺬﻱ ﰎ ﺇﺧﺮﺍﺟﻪ
ﲢﺖ ﺇﺷﺮﺍﻑ ﻫﺬﻩ ﺍﻟﻠﺠﻨﺔ ﺍﻟﺮﺑﺎﻋﻴﺔ ﻭﺃﻣﺮ ﲟﺎ ﺳﻮﺍﻩ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﰲ ﻛﻞ ﺻﺤﻴﻔﺔ ﺃﻭ ﻣﺼﺤﻒ ﺃﻥ ﳛﺮﻕ ،ﻭﻗﺪ ﺭﺃﺕ ﲨﺎﻫﲑ
ﺍﻟﺼﺤﺎﺑﺔ ﰲ ﺗﺼﺮﻑ ﻋﺜﻤﺎﻥ ﺍﻟﺮﺷﺪ ﻭﺍﳍﺪﺍﻳﺔ ﻓﺘﺮﻛﺖ ﺍﻟﻘﺮﺍﺀﺓ ﺑﺎﻷﺣﺮﻑ ﺍﻟﺴﺘﺔ ﺍﻟﱵ ﻋﺰﻡ ﻋﺜﻤﺎﻥ ﲟﺸﻮﺭﺓ ﺍﻟﺼﺤﺎﺑﺔ ﻋﻠﻰ
ﺗﺮﻛﻬﺎ.
60
ﻭﺑﺬﻟﻚ ﺍﺟﺘﻤﻊ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﻣﺼﺤﻒ ﻭﺍﺣﺪ ﻭﺣﺮﻑ ﻭﺍﺣﺪ ،ﻭﺑﺬﻟﻚ ﺳﺠﻞ ﺍﻟﺘﺎﺭﻳﺦ ﰲ ﺫﺍﻛﺮﺗﻪ ﻟﻌﺜﻤﺎﻥ ﺭﺿﻲ ﺍﷲ
ﻋﻨﻪ ﻗﻄﻊ ﺩﺍﺑﺮ ﺍﻟﻔﺘﻨﺔ ﻭﺍﻟﻘﻀﺎﺀ ﻋﻠﻴﻬﺎ ﰲ ﻣﻬﺪﻫﺎ ،ﻭﺫﻟﻚ ﳛﻤﻞ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﻗﺮﺍﺀﺓ ﻭﺍﺣﺪﺓ ،ﻭﺣﺴﻢ ﺑﺬﻟﻚ ﻣﺎﺩﺓ ﺍﻻﺧﺘﻼﻑ
ﺑﲔ ﺍﻟﻨﺎﺱ ،ﻭﺣﺼﻦ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﺃﻥ ﻳﺘﻄﺮﻕ ﺇﻟﻴﻪ ﺷﻲﺀ ﻣﻦ ﺍﻟﺰﻳﺎﺩﺓ ﺃﻭ ﺍﻟﺘﺤﺮﻳﻒ ﻋﻠﻰ ﻣﺮ ﺍﻟﻌﺼﻮﺭ ،ﻭﺗﻌﺎﻗﺐ ﺍﻷﺯﻣﺎﻥ .
61