‫‪٤‬‬ ‫أﺳﺒﺎب ﺗﻘﻮﻳﺔ اﻟﺮواﺑﻂ اﻻﺟﺘﻤﺎﻋﻴﺔ‬

‫ﺗﺸﺮﻳﻊ ا‪%‬ﺳﻼم ﻟﻠﺘﻜﺎﻓﻞ اﻻﺟﺘﻤﺎﻋﻲ‬ ‫‪٥,٤‬‬ ‫ﻋﺮض ﻋﺎم ﻟﻠﻤﻮﺿﻮع‬

‫ﺗﺸﺮﻳﻊ ﻓﺮﻳﻀﺔ اﻟﺰﻛﺎة‬ ‫‪١,٤,٥‬‬
‫ﻣﻘﺪﻣﺔ‬
‫ﺗﺸﺮﻳﻊ زﻛﺎة اﻟﻔﻄﺮ‪.‬‬ ‫‪٢,٤,٥‬‬ ‫‪١,٤‬‬
‫ﺗﺸﺮﻳﻊ ﺻﻼة اﻟﺠﻤﺎﻋﺔ واﻟﺠﻤﻌﺔ واﻟﻌﻴﺪﻳﻦ واﻟﺠﻨﺎزة‬

‫ﺗﺸﺮﻳﻊ اﻟﻨﻔﻘﺎت اﻟﻮاﺟﺒﺔ‪.‬‬ ‫‪٣,٤,٥‬‬ ‫‪١,١,٤‬‬

‫ﺗﺸﺮﻳﻊ ﺻﻼ اﻟﺠﻤﺎﻋﺔ‪.‬‬
‫ﺗﺸﺮﻳﻊ اﻟﺼﺪﻗﺎت اﻟﺘﻄﻮﻋﻴﺔ‬ ‫‪٤,٥,٤‬‬ ‫‪٢,١,٤‬‬
‫ﺗﺸﺮﻳﻊ ﺻﻼة اﻟﺠﻤﻌﺔ‪.‬‬
‫دﻋﻮة ا‪%‬ﺳﻼم إﻟﻰ اﻟﺤﻮار‬ ‫‪٦,٤‬‬ ‫‪٣,١,٤‬‬
‫ﺗﺸﺮﻳﻊ ﺻﻼة اﻟﻌﻴﺪﻳﻦ‪.‬‬
‫ا‪%‬ﺳﻼم دﻳﻦ اﻟﺤﻮار‬ ‫‪١,٦,٤‬‬ ‫‪٤,١,٤‬‬
‫ﺗﺸﺮﻳﻊ ﺻﻼة اﻟﺠﻨﺎزة‪.‬‬
‫أﻫﺪاف اﻟﺤﻮار ﻓﻲ ا‪%‬ﺳﻼم‬ ‫‪٢,٦,٤‬‬ ‫‪٢,٤‬‬
‫ﺗﺸﺮﻳﻊ ا‪%‬ﺳﻼم ﻟﻠﻮاﺟﺒﺎت اﻻﺟﺘﻤﺎﻋﻴﺔ اﻟﺨﺎﺻﺔ‪.‬‬

‫آداب اﻟﺤﻮار ﻓﻲ ا‪%‬ﺳﻼم‬ ‫‪٣,٦,٤‬‬ ‫‪١,٢,٤‬‬

‫ﺑﺮ اﻟﻮاﻟﺪﻳﻦ وﻃﺎﻋﺘﻬﻤﺎ‪.‬‬

‫ﺻﻠﺔ ا‪0‬رﺣﺎم وا‪%‬ﺣﺴﺎن إﻟﻴﻬﻢ‪.‬‬

‫‪٢,٢,٤‬‬

‫‪٣,٢,٤‬‬
‫ا‪%‬ﺣﺴﺎن إﻟﻰ اﻟﺠﻴﺮان وﺗﺠﻨﺐ أذاﻫﻢ‪.‬‬

‫دﻋﻮة اﻻﺳﻼم إﻟﻰ أﺳﺒﺎب اﻟﺘﺂﻟﻒ اﻻﺟﺘﻤﺎﻋﻲ اﻟﻌﺎم‪.‬‬ ‫‪٣,٤‬‬

‫‪١,٣,٤‬‬
‫إﻓﺸﺎء اﻟﺴﻼم‪.‬‬

‫‪٢,٣,٤‬‬
‫ﺗﻮﻗﻴﺮ اﻟﻜﺒﺎر واﻟﻌﻄﻒ ﻋﻠﻰ اﻟﺼﻐﺎر‪.‬‬

‫أﺳﺒﺎب أﺧﺮى ﺗﻘﻮي اﻟﺘﺂﻟﻒ اﻻﺟﺘﻤﺎﻋﻲ‪.‬‬

‫‪٣,٣,٤‬‬

‫‪٤,٤‬‬
‫دﻋﻮة ا‪%‬ﺳﻼم إﻟﻰ ا‪0‬ﺧﻼق اﻟﻔﺎﺿﻠﺔ‪.‬‬

‫‪١,٤,٤‬‬
‫اﻟﺼﺪق‪.‬‬

‫اﻟﺼﺒﺮ‪.‬‬
‫‪٢,٤,٤‬‬

‫‪٣,٤,٤‬‬
‫اﻟﺤﻴﺎء‬

‫‪٤,٤,٤‬‬
‫اﻟﺒﺸﺎﺷﺔ وﻃﻼﻗﺔ اﻟﻮﺟﻪ‬

‫اﻟﻤﺪاراة واﻟﺘﻠﻄﻒ ﺑﺎ‪K‬ﺧﺮﻳﻦ‬ ‫‪٥,٤,٤‬‬

‫‪٤٤‬‬
 ‫ﻣﻘﺪﻣﺔ‬
‫ﺳﺒﻖ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﻟﺮﻭﺍﺑﻂ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺑﺎﻋﺘﺒﺎﺭﻫﺎ ﻭﺍﺣﺪﺓ ﻣﻦ ﺍﻷﺳﺲ ﺍﻟﱵ ﻳﺒﲎ ﻋﻠﻴﻬﺎ ﺍ‪‬ﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﻟﻘﺪ ﺣﺮﺹ ﺍﻟﺸﺎﺭﻉ‬
‫ﺍﳊﻜﻴﻢ ﻋﻠﻰ ﺗﻘﻮﻳﺔ ﻫﺬﻩ ﺍﻟﺮﻭﺍﺑﻂ ﺣﱴ ﻻ ﳜﺒﻮ ﻧﻮﺭﻫﺎ ﻭﻻ ﻳﻀﻌﻒ ﺩﻭﺭﻫﺎ‪ ،‬ﻟﺬﺍ ﺳﻨﺘﻨﺎﻭﻝ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﺃﻫﻢ ﺍﻟﺘﺸﺮﻳﻌﺎﺕ ﺍﻟﱵ‬
‫ﺷﺮﻋﻬﺎ ﺍﻹﺳﻼﻡ ﰲ ﺳﺒﻴﻞ ﺗﻘﻮﻳﺔ ﺍﻟﺮﻭﺍﺑﻂ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺑﲔ ﺃﻓﺮﺍﺩ ﺍ‪‬ﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ‪ .‬ﻭﻣﻦ ﺃﻫﻢ ﻫﺬﻩ ﺍﻟﺘﺸﺮﻳﻌﺎﺕ‪ ،‬ﺗﺸﺮﻳﻊ ﺻﻼﺓ ﺍﳉﻤﺎﻋﺔ‬
‫ﻭﺍﳉﻤﻌﺔ ﻭﺍﻟﻌﻴﺪﻳﻦ ﻭﺍﳉﻨﺎﺯﺓ‪ ،‬ﻭﺗﺸﺮﻳﻌﻪ ﻟﻠﻮﺍﺟﺒﺎﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﳋﺎﺻﺔ ﺍﻟﱵ ﺗﺸﻤﻞ ﺑﺮ ﺍﻟﻮﺍﻟﺪﻳﻦ‪ ،‬ﻭﺻﻠﺔ ﺍﻷﺭﺣﺎﻡ‪ ،‬ﻭﺍﻹﺣﺴﺎﻥ ﺇﱃ‬
‫ﺍﳉﲑﺍﻥ‪ ،‬ﻛﻤﺎ ﺳﻨﺘﺤﺪﺙ ﻋﻦ ﺩﻋﻮﺓ ﺍﻹﺳﻼﻡ ﺇﱃ ﺃﺳﺒﺎﺏ ﺍﻟﺘﺂﻟﻒ ﺍﻻﺟﺘﻤﺎﻋﻲ ﺍﻟﻌﺎﻡ‪ ،‬ﻭﺍﻟﱵ ﺗﻀﻤﻨﺖ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺇﻓﺸﺎﺀ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﺗﻮﻗﲑ‬
‫ﻼ ﻋﻦ ﺃﻣﻮﺭ ﺃﺧﺮﻯ ﺗﻌﻤﻞ ﻋﻠﻰ ﺗﻘﻮﻳﺔ ﺍﻟﺘﺂﻟﻒ ﺍﻻﺟﺘﻤﺎﻋﻲ‪ .‬ﻭﺳﻨﻨﺘﻘﻞ ﺑﻌﺪﻫﺎ ﻟﺘﻨﺎﻭﻝ ﺍﻷﺧﻼﻕ‬ ‫ﺍﻟﻜﺒﺎﺭ ﻭﺍﻟﻌﻄﻒ ﻋﻠﻰ ﺍﻟﺼﻐﺎﺭ‪ ،‬ﻓﻀ ﹰ‬
‫ﻼ ﻋﻦ ﺃﺧﻼﻕ ﺃﺧﺮﻯ ﺩﻋﺎ‬ ‫ﺍﻟﻔﺎﺿﻠﺔ ﺍﻟﱵ ﺩﻋﺎ ﺇﻟﻴﻬﺎ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻋﻠﻰ ﺭﺃﺳﻬﺎ ﺍﻟﺼﺪﻕ ﻭﺍﳊﻴﺎﺀ ﻭﺍﻟﺒﺸﺎﺷﺔ ﻭﻃﻼﻗﺔ ﺍﻟﻮﺟﻪ ﻭﺍﳌﺪﺍﺭﺓ‪ ،‬ﻓﻀ ﹰ‬
‫ﺇﻟﻴﻬﺎ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺃﺧﻼﻕ ﺃﺧﺮﻯ ﺣﺬﺭ ﻣﻨﻬﺎ‪.‬‬
‫ﻧﺮﺟﻊ ﺑﻌﺪﻫﺎ ﻟﻠﺤﺪﻳﺚ ﻋﻦ ﺗﺸﺮﻳﻊ ﺍﻹﺳﻼﻡ ﻟﻠﺘﻜﺎﻓﻞ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻣﻦ ﺧﻼﻝ ﺗﺸﺮﻳﻌﻪ ﻟﻔﺮﻳﻀﺔ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ‪ ،‬ﻭﺍﻟﻨﻔﻘﺎﺕ‬
‫ﻼ ﻋﻦ ﺗﺸﺮﻳﻌﻪ ﻟﻠﺼﺪﻗﺎﺕ ﺍﻟﺘﻄﻮﻋﻴﺔ‪ ،‬ﻭﰲ ‪‬ﺎﻳﺔ ﺍﳌﻄﺎﻑ ﺳﻨﺘﺤﺪﺙ ﻋﻦ ﺩﻋﻮﺓ ﺍﻹﺳﻼﻡ ﺇﱃ‬ ‫ﺍﻟﻮﺍﺟﺒﺔ‪ ،‬ﻭﺍﻟﻮﺍﺟﺒﺎﺕ ﺍﳌﺎﻟﻴﺔ ﺍﻟﺘﻜﺎﻓﻠﻴﺔ‪ ،‬ﻓﻀ ﹰ‬
‫ﺍﳊﻮﺍﺭ ﻭﺍﳉﺪﺍﻝ ﺑﺎﻟﱵ ﻫﻲ ﺃﺣﺴﻦ‪.‬‬

‫ﺣﺼﻴﻠﺔ اﻟﺘﻌﻠﻢ‬
‫ﺑﻌﺪ دراﺳﺘﻚ ﻟﻬﺬا اﻟﻤﻮﺿﻮع ﺳﻴﻜﻮن ﺑﻤﻘﺪورك ا‪K‬ﺗﻲ‪:‬‬

‫ﲢﺪﻳﺪ ﺃﺳﺒﺎﺏ ﺗﻘﻮﻳﺔ ﺍﻟﺮﻭﺍﺑﻂ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪.‬‬

‫ﻓﻬﻢ ﺩﻭﺭ ﺍﻟﺼﻠﻮﺍﺕ ﰲ ﺗﻘﻮﻳﺔ ﺍﻟﺮﻭﺍﺑﻂ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪.‬‬

‫ﺇﺩﺭﺍﻙ ﺃﳘﻴﺔ ﺍﻟﻮﺍﺟﺒﺎﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﳋﺎﺻﺔ ﰲ ﺗﻌﺰﻳﺰ ﺃﻭﺍﺻﺮ ﺍﻟﺘﺮﺍﺑﻂ ﺍﻻﺟﺘﻤﺎﻋﻲ‪.‬‬

‫ﺇﺩﺭﺍﻙ ﺩﻭﺭ ﺍﻷﺧﻼﻕ ﺍﻟﻔﺎﺿﻠﺔ ﰲ ﺗﻨﻤﻴﺔ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪.‬‬

‫ﺍﺳﺘﻴﻌﺎﺏ ﺩﻭﺭ ﺍﻟﺘﻜﺎﻓﻞ ﺍﻻﺟﺘﻤﺎﻋﻲ ﰲ ﺗﻘﻮﻳﺔ ﺃﻭﺍﺻﺮ ﺍﶈﺒﺔ ﻭﺍﻟﺘﻔﺎﻫﻢ ﰲ ﺍ‪‬ﺘﻤﻊ‪.‬‬

‫‪٤٥‬‬
 ‫ﺇﺛﺒﺎﺕ ﺃﻥ ﺍﻹﺳﻼﻡ ﺩﻳﻦ ﺍﳊﻮﺍﺭ‪.‬‬

‫ﺍﻟﺘﻌﺮﻑ ﻋﻠﻰ ﺃﻫﺪﺍﻑ ﺍﳊﻮﺍﺭ ﻭﺁﺩﺍﺑﻪ ﰲ ﺍﻹﺳﻼﻡ‪.‬‬

‫ﺗﺸﺮﻳﻊ ﺻﻼة اﻟﺠﻤﺎﻋﺔ واﻟﺠﻤﻌﺔ واﻟﻌﻴﺪﻳﻦ واﻟﺠﻨﺎزة‬ ‫‪١ .٤‬‬

‫ﻫﻨﺎﻙ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻟﺘﺸﺮﻳﻌﺎﺕ ﺍﻟﱵ ﺗﺘﺼﻞ ﺑﺎﻟﻮﺍﺟﺒﺎﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻷﺧﻼﻕ ﺍﻟﻔﺎﺿﻠﺔ ﻭﺗﻌﺪ ﰲ ﳎﻤﻠﻬﺎ ﺃﺳﺒﺎﺑﹰﺎ ﻟﺘﻘﻮﻳﺔ ﺍﻟﺮﻭﺍﺑﻂ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﻣﻦ ﻫﺬﻩ ﺍﻟﺘﺸﺮﻳﻌﺎﺕ‪ :‬ﺗﺸﺮﻳﻊ ﺻﻼﺓ ﺍﳉﻤﺎﻋﺔ ﻭﺍﳉﻤﻌﺔ ﻭﺍﻟﻌﻴﺪﻳﻦ ﻭﺍﳉﻨﺎﺯﺓ‪.‬‬

‫ﺗﺸﺮﻳﻊ ﺻﻼة اﻟﺠﻤﺎﻋﺔ‬ ‫‪١,١,٤‬‬

‫ﻓﺮﺽ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﺃﺑﻨﺎﺀ ﺍ‪‬ﺘﻤﻊ ﺍﳌﺴﻠﻢ ﲬﺲ ﺻﻠﻮﺍﺕ ﰲ ﺍﻟﻴﻮﻡ ﻭﺍﻟﻠﻴﻠﺔ‪ ،‬ﻭﻭﺟﻪ ﺳﺒﺤﺎﻧﻪ ﺇﱃ ﺃﻥ ﻧﺼﻠﻲ ﰲ ﺍﳌﺴﺠﺪ ﲨﺎﻋﺔ ﺑﻐﻴﺔ ﺍﻟﺘﻘﺎﺀ‬
‫ﺍﳌﺴﻠﻤﲔ ﲢﺖ ﺳﻘﻒ ﻭﺍﺣﺪ ﰲ ﺻﻔﻮﻑ ﻣﺘﺮﺍﺻﺔ ﻟﻴﻜﻮﻥ ﺫﻟﻚ ﺇﺷﻌﺎﺭﹰﺍ ﳍﻢ ﺑﺄ‪‬ﻢ ﻛﺎﳉﺴﺪ ﺍﻟﻮﺍﺣﺪ ﻭﻛﺎﻟﺒﻨﻴﺎﻥ ﻳﺸﺪ ﺑﻌﻀﻪ ﺑﻌﻀﹰﺎ ﻭﻟﻌﻞ‬
‫ﻫﺬﺍ ﻳﻔﺴﺮ ﻟﻨﺎ ﱂ ﻛﺎﻥ ﺧﻄﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻟﻠﻤﺴﻠﻤﲔ ﰲ ﻫﺬﺍ ﺍﻟﺸﺄﻥ ﺑﺼﻴﻐﺔ ﺍﳉﻤﻊ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪
n

m
l
k
m :‬‬
‫‪ lq

p
o‬ﺍﻟﺒﻘﺮﺓ‪ ٤٣ :‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ lnm l k j i h g
m :‬ﺍﻟﺸﻌﺮﺍﺀ‪.٢١٩-٢١٨ :‬‬
‫ﻓﺼﻼﺓ ﺍﳉﻤﺎﻋﺔ ﻫﻲ ﺇﺣﺪﻯ ﻃﺮﻕ ﲢﻘﻴﻖ ﺍﻟﺘﺂﻟﻒ ﻭﺍﻟﺘﻌﺎﻃﻒ ﺑﲔ ﺃﻓﺮﺍﺩ ﺍ‪‬ﺘﻤﻊ‪ ،‬ﻛﻤﺎ ﺃ‪‬ﺎ ﻓﺮﺻﺔ ﻃﻴﺒﺔ ﻟﻠﺘﻘﺎﺭﺏ ﻭﺗﻘﻮﻳﺔ ﺍﻷﻭﺍﺻﺮ ﺑﲔ‬
‫ﺃﻓﺮﺍﺩ ﺍﳌﻨﻄﻘﺔ ﺍﻟﻮﺍﺣﺪﺓ‪ ،‬ﻓﻜﻤﺎ ﻫﻮ ﻣﻌﻠﻮﻡ ﺃﻥ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺗﻔﺘﺮ ﻋﻨﺪﻣﺎ ﺗﺘﺒﺎﻋﺪ ﺍﻟﻠﻘﺎﺀﺍﺕ ﺑﲔ ﺍﻷﻓﺮﺍﺩ‪ ،‬ﻟﻜﻨﻬﺎ ﺗﻘﻮﻯ ﻛﻠﻤﺎ‬
‫ﺗﻘﺎﺻﺮﺕ ﺍﳌﺪﺓ ﺍﻟﺰﻣﻨﻴﺔ‪ .‬ﻓﻜﻴﻒ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﻠﻘﺎﺀﺍﺕ ﺗﻨﻌﻘﺪ ﲬﺲ ﻣﺮﺍﺕ ﰲ ﺍﻟﻴﻮﻡ ﻭﺍﻟﻠﻴﻠﺔ‪ .١‬ﻭﺗﺰﺩﺍﺩ ﺣﻜﻤﺔ ﺍﻟﺸﺎﺭﻉ ﻭﺿﻮﺣﺎ ﰲ ﻫﺬﺍ‬
‫ﺍﳌﻘﺎﻡ ﺣﲔ ﻧﺮﻯ ﺍﻟﻨﱯ
ﻳﺸﺘﺪ ﻏﻀﺒﻪ ﻋﻠﻰ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﳝﻴﻠﻮﻥ ﺇﱃ ﺍﻻﻧﻔﺮﺍﺩ‪ ،‬ﻭﻻ ﻳﺴﺘﺸﻌﺮﻭﻥ ﻣﻌﲎ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻮﺍﺣﺪ ﻣﻨﻬﻢ ﺟﺰﺀﹰﺍ‬
‫ﻣﻦ ﺍﳉﻤﺎﻋﺔ‪ ،‬ﺣﲔ ﻳﺆﺩﻭﻥ ﺍﳌﻜﺘﻮﺑﺔ ﻓﺮﺍﺩﻯ ﰲ ﺑﻴﻮ‪‬ﻢ‪ ،‬ﻭﻗﺪ ﺑﻠﻎ ﺍﻟﻐﻀﺐ ﺑﻪ
ﻣﺒﻠﻐﻪ ﺣﲔ ﻫﻢ ﺑﺈﺣﺮﺍﻕ ﺑﻴﻮ‪‬ﻢ‪ ،‬ﻋﻠﻰ ﺣﲔ ﻗﺎﻝ‪:‬‬
‫"ﻭﺍﻟﺬﻱ ﻧﻔﺴﻲ ﺑﻴﺪﻩ ﻟﻘﺪ ﳘﻤﺖ ﺃﻥ ﺁﻣﺮ ﲝﻄﺐ ﻓﻴﺤﻄﺐ ﰒ ﺁﻣﺮ ﺑﺎﻟﺼﻼﺓ ﻓﻴﺆﺫﻥ ﳍﺎ ﰒ ﺃﻣﺮ ﺭﺟﻼ ﻓﻴﺆﻡ ﺍﻟﻨﺎﺱ ﰒ ﺃﺧﺎﻟﻒ ﺇﱃ ﺭﺟﺎﻝ‬
‫ﻓﺄﺣﺮﻕ ﻋﻠﻴﻬﻢ ﺑﻴﻮ‪‬ﻢ‪." ٢‬‬

‫‪ ١‬ﺍﻟﻔﺮﺝ‪ ،‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻣﺒﺎﺭﻙ‪ ،‬ﺑﻨﺎﺀ ﺍ‪‬ﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ﺹ‪.٩٧‬‬
‫‪ ٢‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ‪ ،‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻛﺘﺎﺏ ﺍﳉﻤﺎﻋﺔ ﻭﺍﻹﻣﺎﻣﺔ‪ ،‬ﺑﺎﺏ ﻭﺟﻮﺏ ﺻﻼﺓ ﺍﳉﻤﺎﻋﺔ‪ ،‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ ‪.٦١٨‬‬

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‫ﱂ ﻳﻜﻦ ﻫﺬﺍ ﺍﻟﻮﻋﻴﺪ ﺍﻟﺸﺪﻳﺪ ﺑﺴﺒﺐ ﺗﺮﻙ ﺍﻟﺼﻼﺓ‪ ،‬ﺑﻞ ﺑﺴﺒﺐ ﺍﻟﺘﺨﻠﻒ ﻋﻦ ﺗﺮﻙ ﺍﻻﺟﺘﻤﺎﻉ ﳍﺎ‪ ،‬ﻷﻧﻪ ﺑﺘﺨﻠﻔﻪ ﻫﺬﺍ ﻳﺴﻲﺀ ﺇﱃ ﻧﻔﺴﻪ‬
‫ﻭﻳﺴﻲﺀ ﺇﱃ ﳎﺘﻤﻌﻪ‪.‬‬

‫اﻟﺘﻘﻮﻳﻢ اﻟﺬاﺗﻲ‬
‫ﻟﻠﺘﺄﻛﺪ ﻣﻦ ﻓﻬﻤﻚ ﻟﻠﻤﻮﺿﻮﻉ ﺃﺟﺐ ﻋﻦ ﺍﻷﺳﺌﻠﺔ ﺍﻵﺗﻴﺔ‪:‬‬
‫ﺱ‪ :١‬ﳌﺎﺫﺍ ﻛﺎﻧﺖ ﺍﻟﺼﻼﺓ ﰲ ﲨﺎﻋﺔ ﺃﻣﺮﹰﺍ ﻣﻄﻠﻮﺑﺎﹰ؟‬
‫ﺱ‪ :٢‬ﳌﺎﺫﺍ ﺃﺭﺍﺩ ﺍﻟﺮﺳﻮﻝ
ﺃﻥ ﳛﺮﻕ ﻋﻠﻰ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﺑﻴﻮ‪‬ﻢ‪ ،‬ﻛﻤﺎ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺴﺎﺑﻖ؟‬

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 ‫ﺗﺸﺮﻳﻊ ﺻﻼة اﻟﺠﻤﻌﺔ‬ ‫‪٢,١,٤‬‬

‫ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺸﺎﺭﻉ ﺍﳊﻜﻴﻢ ﻗﺪ ﺃﻣﺮ ﺑﺼﻼﺓ ﺍﳉﻤﺎﻋﺔ ﰲ ﺍﳌﺴﺠﺪ ﺑﻨﺼﻮﺹ ﺗﺪﻝ ﻋﻨﺪ ﺍﻟﻜﺜﲑﻳﻦ ﻋﻠﻰ ﻓﺮﺿﻴﺘﻬﺎ‪ ،‬ﻓﺈﻧﻪ ﻻ ﺷﻚ ﻓﺮﺽ ﻋﻠﻴﻬﻢ‬
‫ﺻﻼﺓ ﺃﺳﺒﻮﻋﻴﺔ ﻭﻫﻲ ﺻﻼﺓ ﺍﳉﻤﻌﺔ ﻗﺎﻝ ﺗﻌﺎﱃ‪
M
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m :‬‬
‫‪ lV


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N‬ﺳﻮﺭﺓ ﺍﳉﻤﻌﺔ‪ .٩ :‬ﻓﻘﺪ ﺃﻣﺮﺕ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺑﺎﻟﺴﻌﻲ ﺇﱃ ﺻﻼﺓ ﺍﳉﻤﻌﺔ ﻭﺍﻷﻣﺮ‬
‫ﻫﻨﺎ ﻟﻠﻮﺟﻮﺏ‪ ،‬ﺣﻴﺚ ﺃﻭﺟﺐ ﺍﻟﺸﺎﺭﻉ ﺻﻼﺓ ﺍﳉﻤﻌﺔ ﻋﻠﻰ ﺍﻟﺮﺟﺎﻝ ﺍﻷﺣﺮﺍﺭ ﺍﳌﻘﻴﻤﲔ‪ ،‬ﺫﻟﻚ ﺃﻥ ﻫﺆﻻﺀ ﻣﻦ ﺗﻨﺎﻁ ‪‬ﻢ ﺍﳌﺴﺆﻭﻟﻴﺔ ﺩﺍﺧﻞ‬
‫ﺍ‪‬ﺘﻤﻊ‪ ،‬ﻭﻫﻢ ﺃﺻﺤﺎﺏ ﺍﻟﻘﺮﺍﺭ ﻓﻴﻪ‪ ،‬ﻛﻞ ﰲ ﳎﺎﻟﻪ‪ ،‬ﻭﺭﻏﺐ ﰲ ﺣﻀﻮﺭﻫﺎ ﳌﻦ ﺳﻮﺍﻫﻢ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﻭﺍﻷﻃﻔﺎﻝ‪.٣‬‬
‫ﺇﻥ ﺗﺸﺮﻳﻊ ﻫﺬﻩ ﺍﻟﺼﻼﺓ ﺍﻷﺳﺒﻮﻋﻴﺔ ﻳﻔﻴﺾ ﺑﺎﳊﻜﻤﺔ‪ ،‬ﺇﺫ ﺃﻥ ﺍﳊﺎﺟﺔ ﺗﺪﻋﻮ ﺇﱃ ﺃﻥ ﻳﻨﺘﻈﻢ ﺍ‪‬ﺘﻤﻊ ﺍﻟﻮﺍﺣﺪ ﰲ ﻟﻘﺎﺀ ﺃﺳﺒﻮﻋﻲ‪ ،‬ﻻ ﻳﺆﺫﻥ ﰲ‬
‫ﺍﻟﺘﺨﻠﻒ ﻋﻨﻪ ﺇﻻ ﻟﺼﺎﺣﺐ ﻋﺬﺭ ﺷﺮﻋﻲ‪ ،‬ﻗﺎﻝ
‪" :‬ﻟﻴﻨﺘﻬﲔ ﺃﻗﻮﺍﻡ ﻋﻦ ﻭﺩﻋﻬﻢ ﺍﳉﻤﻌﺎﺕ ﺃﻭ ﻟﻴﺨﺘﻤﻦ ﺍﷲ ﻋﻠﻰ ﻗﻠﻮ‪‬ﻢ ﰒ ﻟﻴﻜﻮﻧﻦ ﻣﻦ‬
‫ﺍﻟﻐﺎﻟﻔﲔ‪."٤‬‬
‫ﺇﻥ ﺻﻼﺓ ﺍﳉﻤﻌﺔ ﻣﺆﲤﺮ ﺃﺳﺒﻮﻋﻲ ﺍﺟﺘﻤﺎﻋﻲ ﺗﺘﺤﻘﻖ ﻣﻦ ﺧﻼﻟﻪ ﻣﻨﺎﻓﻊ ﻋﺪﻳﺪﺓ‪ ،‬ﻳﺴﺘﻤﻊ ﻓﻴﻪ ﺍﳌﺼﻠﻮﻥ ﺇﱃ ﺗﻮﺟﻴﻬﺎﺕ ﻭﻣﻮﺍﻋﻆ ﺗﺮﺷﺪﻫﻢ‬
‫ﺇﱃ ﺍﳋﲑ ﻭﺗﻘﻮﻡ ﺳﻠﻮﻛﻬﻢ ﻭﺗﻌﺎﰿ ﻣﺸﺎﻛﻠﻬﻢ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﰲ ﺧﻄﺒﺘﲔ‪ ،‬ﺣﻠﺘﺎ ﳏﻞ ﺭﻛﻌﺘﲔ ﰲ ﺍﻟﻈﻬﺮ‪ ،‬ﻷ‪‬ﺎ ﺃﺭﺑﻊ‪ ،‬ﻭﺻﻼﺓ ﺍﳉﻤﻌﺔ ﺭﻛﻌﺘﺎﻥ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻳﺆﻛﺪ ﺃﳘﻴﺔ ﺍﳊﻀﻮﺭ ﺍﳌﺒﻜﺮ‬
‫ﻭﺍﻻﺳﺘﻤﺎﻉ ﺇﱃ ﺍﳋﻄﺒﺘﲔ‪.‬‬
‫ﺇﻥ ﺗﻜﺮﺍﺭ ﻫﺬﺍ ﺍﳌﺸﻬﺪ ﺍﳌﺒﺎﺭﻙ ﻛﻞ ﺃﺳﺒﻮﻉ‪ ،‬ﻭﻣﺎ ﳛﻤﻠﻪ ﻣﻦ ﻫﺪﺍﻳﺎﺕ ﺩﻳﻨﻴﺔ ﻭﺍﺟﺘﻤﺎﻋﻴﺔ ﻳﻮﺿﺢ ﻟﻨﺎ ﻣﺎ ﺗﻮﻋﺪ ﺑﻪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﺍﳌﺘﺨﻠﻔﲔ ﻋﻦ ﺻﻼﺓ ﺍﳉﻤﻌﺔ ﺑﺄﻥ ﻳﻜﻮﻧﻮﺍ ﳑﻦ ﺧﺘﻢ ﺍﷲ ﻋﻠﻰ ﻗﻠﻮ‪‬ﻢ ﻭﻣﻦ ﺍﻟﻐﺎﻓﻠﲔ‪ ،‬ﰲ ﺣﲔ ﺃﻥ ﺑﻌﺾ ﺃﻋﺪﺍﺀ ﺍﻹﺳﻼﻡ ﱂ ﻳﻐﻔﻞ‬
‫ﻋﻦ ﺃﺛﺮ ﺻﻼﺓ ﺍﳉﻤﻌﺔ ﰲ ﺗﻘﻮﻳﺔ ﺍﳌﺴﻠﻤﲔ ﺣﲔ ﻗﺎﻝ‪ :‬ﻟﻦ ﻧﺘﻐﻠﺐ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﻣﺎ ﺩﻡ ﻓﻴﻬﻢ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺻﻼﺓ ﺍﳉﻤﻌﺔ‪.٥‬‬

‫اﻟﺘﻘﻮﻳﻢ اﻟﺬاﺗﻲ‬
‫ﻟﻠﺘﺄﻛﺪ ﻣﻦ ﻓﻬﻤﻚ ﻟﻠﻤﻮﺿﻮﻉ ﺃﺟﺐ ﻋﻦ ﺍﻷﺳﺌﻠﺔ ﺍﻵﺗﻴﺔ‪:‬‬
‫ﺱ‪ :١‬ﳌﺎﺫﺍ ﺃﻭﺟﺐ ﺍﻟﺸﺎﺭﻉ ﺻﻼﺓ ﺍﳉﻤﻌﺔ ﻋﻠﻰ ﺍﻟﺮﺟﺎﻝ ﺍﻷﺣﺮﺍﺭ ﺍﳌﻘﻴﻤﲔ‪ ،‬ﺩﻭﻥ ﻏﲑﻫﻢ ؟‬
‫ﺱ‪ :٢‬ﻣﺎ ﻫﻲ ﺍﳌﻨﺎﻓﻊ ﺍﻟﱵ ﳓﻘﻘﻬﺎ ﻣﻦ ﺧﻼﻝ ﺻﻼﺓ ﺍﳉﻤﻌﺔ ﻛﻞ ﺃﺳﺒﻮﻉ؟‬

‫‪ ٣‬ﺃﺑﻮ ﻏﺪﺓ‪ ،‬ﺣﺴﻦ ﻭﺁﺧﺮﻭﻥ‪ ،‬ﺍﻹﺳﻼﻡ ﻭﺑﻨﺎﺀ ﺍ‪‬ﺘﻤﻊ‪ ،‬ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ﺹ‪.٤١‬‬
‫‪ ٤‬ﺍﻟﻘﺸﲑﻱ‪ ،‬ﻣﺴﻠﻢ ﺑﻦ ﺍﳊﺠﺎﺝ‪ ،‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ ،‬ﻛﺘﺎﺏ ﺍﳉﻤﻌﺔ‪ ،‬ﺑﺎﺏ ﺍﻟﺘﻐﻠﻴﻆ ﰲ ﺗﺮﻙ ﺍﳉﻤﻌﺔ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ ‪.٨٦٥‬‬
‫‪ ٥‬ﺃﺑﻮ ﻏﺪﺓ‪ ،‬ﺣﺴﻦ‪ ،‬ﺍﻹﺳﻼﻡ ﻭﺑﻨﺎﺀ ﺍ‪‬ﺘﻤﻊ‪ ،‬ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ﺹ‪.٤١‬‬

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 ‫ﺗﺸﺮﻳﻊ ﺻﻼة اﻟﻌﻴﺪﻳﻦ‬ ‫‪٣,١,٤‬‬

‫ﳌﺎ ﻗﺪﻡ ﺍﻟﻨﱯ
ﺍﳌﺪﻳﻨﺔ ﻭﺟﺪ ﺃﻫﻠﻬﺎ ﳛﺘﻔﻠﻮﻥ ﰲ ﻳﻮﻣﲔ ﻣﻦ ﺃﻳﺎﻡ ﺍﻟﺴﻨﺔ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ :‬ﻛﺎﻥ ﻷﻫﻞ ﺍﳉﺎﻫﻠﻴﺔ‬
‫ﻳﻮﻣﺎﻥ ﰲ ﻛﻞ ﺳﻨﺔ ﻳﻠﻌﺒﻮﻥ ﻓﻴﻬﻤﺎ ﻓﻠﻤﺎ ﻗﺪﻡ ﺍﻟﻨﱯ
ﺍﳌﺪﻳﻨﺔ ﻗﺎﻝ‪" :‬ﻛﺎﻥ ﻟﻜﻢ ﻳﻮﻣﺎﻥ ﺗﻠﻌﺒﻮﻥ ﻓﻴﻬﻤﺎ ﻭﻗﺪ ﺃﺑﺪﻟﻜﻢ ﺍﷲ ‪‬ﻤﺎ ﺧﲑﹰﺍ ﻣﻨﻬﻤﺎ‬
‫ﻳﻮﻡ ﺍﻟﻔﻄﺮ ﻭﻳﻮﻡ ﺍﻷﺿﺤﻰ‪."٦‬‬
‫ﺷﺮﻉ ﺍﻟﻨﱯ
ﰲ ﻫﺬﻳﻦ ﺍﻟﻴﻮﻣﲔ ﺻﻼﺓ ﻫﻲ ﺻﻼﺓ ﺍﻟﻌﻴﺪﻳﻦ‪ ،‬ﻟﺘﻜﻮﻥ ﻟﻘﺎﺀ ﻋﺎﻣﹰﺎ ﻟﻠﻤﺴﻠﻤﲔ ﲨﻴﻌﹰﺎ‪ ،‬ﻭﻣﺆﲤﺮﹰﺍ ﺍﺟﺘﻤﺎﻋﻴﹰﺎ ﻧﺼﻒ ﺳﻨﻮﻱ‬
‫ﻷﺑﻨﺎﺀ ﺍ‪‬ﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ ﻛﺎﻓﺔ‪ ،‬ﺣﻴﺚ ﻳﻘﻮﻡ ﺃﻓﺮﺍﺩ ﺍ‪‬ﺘﻤﻊ ﺑﺘﻬﻨﺌﺔ ﺑﻌﻀﻬﻢ ﺍﻟﺒﻌﺾ‪ ،‬ﻭﻳﻠﺰﻣﻮﻥ ﺃﻧﻔﺴﻬﻢ ﺑﺰﻳﺎﺭﺍﺕ ﱂ ﺗﻜﻦ ﻣﺘﺎﺣﺔ ﳍﻢ ﺃﺛﻨﺎﺀ‬
‫ﺍﻟﻌﺎﻡ‪ .‬ﻭﺑﺬﻟﻚ ﻳﺸﻌﺮ ﺍﻟﻔﺮﺩ ﰲ ﻫﺬﻳﻦ ﺍﻟﻴﻮﻣﲔ ﺑﺄﻥ ﺍﳌﺴﻠﻤﲔ ﺃﺧﻮﺓ ﻟﻪ‪ ،‬ﻭﻳﺪﺭﻙ ﺍ‪‬ﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ ﺃﻥ ﺍﻟﻘﻮﺓ ﻭﺍﻟﻌﺰﺓ ﰲ ﺍﻻﺟﺘﻤﺎﻉ‪.٧‬‬
‫ﻭﻟﻘﺪ ﻛﺎﻥ ﻣﻦ ﻫﺪﻱ ﺍﻟﻨﱯ
ﺃﻥ ﳜﺮﺝ ﻟﺼﻼﺓ ﺍﻟﻌﻴﺪﻳﻦ ﰲ ﻣﻜﺎﻥ ﻋﺎﻡ ﻭﻣﻜﺸﻮﻑ‪ ،‬ﻭﳜﺮﺝ ﺍﳌﺴﻠﻤﻮﻥ ﲨﻴﻌﺎ ﲟﺎ ﻓﻴﻬﻢ ﺍﻟﻨﺴﺎﺀ ﺑﻼ‬
‫ﺍﺳﺘﺜﻨﺎﺀ‪ ،‬ﻓﻌﻦ ﺃﻡ ﻋﻄﻴﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﻗﺎﻟﺖ‪) :‬ﺃﻣﺮﻧﺎ ﺭﺳﻮﻝ ﺍﷲ
ﺃﻥ ﳔﺮﺝ ﰲ ﺍﻟﻔﻄﺮ ﻭﺍﻷﺿﺤﻰ‪ :‬ﺍﻟﻌﻮﺍﺗﻖ ﻭﺍﳊﻴﺾ ﻭﺫﻭﺍﺕ‬
‫ﺍﳋﺪﻭﺭ‪ ،‬ﻓﺄﻣﺎ ﺍﳊﻴﺾ ﻓﻴﻌﺘﺰﻟﻦ ﺍﻟﺼﻼﺓ ﻭﻳﺸﻬﺪﻥ ﺍﳋﲑ ﻭﺩﻋﻮﺓ ﺍﳌﺴﻠﻤﲔ ﻗﺎﻟﺖ‪ :‬ﻳﺎﺭﺳﻮﻝ ﺍﷲ ﺇﺣﺪﺍﻧﺎ ﻻ ﻳﻜﻮﻥ ﳍﺎ ﺟﻠﺒﺎﺏ ﻗﺎﻝ‪:‬‬
‫"ﻟﺘﻠﺒﺴﻬﺎ ﺃﺧﺘﻬﺎ ﺟﻠﺒﺎ‪‬ﺎ‪."٨‬‬
‫ﻓﻔﻲ ﻫﺬﺍ ﳊﺪﻳﺚ ﻣﻦ ﺍﻟﺪﻻﻻﺕ ﻣﺎ ﻳﺆﻛﺪ ﺣﺮﺻﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻠﻰ ﻣﺸﺎﺭﻛﺔ ﻛﺎﻓﺔ ﺃﺑﻨﺎﺀ ﺍ‪‬ﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ ﰲ ﻫﺬﺍ‬
‫ﺍﻻﺣﺘﻔﺎﻝ ﺍﻟﻌﺎﻡ‪ ،‬ﻹﺑﺮﺍﺯ ﻣﻔﻬﻮﻡ ﺍﻷﻣﺔ ﺍﻟﻮﺍﺣﺪﺓ‪ ،‬ﻛﻤﺎ ﺗﻈﻬﺮ ﻣﻦ ﺍﳊﺪﻳﺚ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﻟﺘﻜﺎﻓﻞ ﺍﻻﺟﺘﻤﺎﻋﻲ ﰲ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﻟﻴﻔﺮﺡ ﺍﳉﻤﻴﻊ‪.‬‬
‫ﺇﻥ ﺻﻼﺓ ﺍﻟﻌﻴﺪ ‪‬ﻴﺌﺘﻬﺎ ﺍﻟﱵ ﻭﺟﻪ ﺇﻟﻴﻬﺎ ﺍﻟﻨﱯ
ﺗﻌﺪ ﻣﻴﺰﺓ ﻣﻦ ﻣﻴﺰﺍﺕ ﺍ‪‬ﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﺗﺆﻛﺪ ﺭﻭﺍﺑﻄﻪ ﻭﺍﻧﺴﺠﺎﻡ ﺃﻓﺮﺍﺩﻩ ﺑﻌﻀﻬﻢ ﻣﻊ‬
‫ﺑﻌﺾ‪ ،‬ﻭﻫﻲ ﲝﻖ ﻋﻴﺪ ﳍﺬﻩ ﺍﻷﻣﺔ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻨﱯ
ﻷﰊ ﺑﻜﺮ ﺿﻲ ﺍﷲ ﻋﻨﻪ‪" :‬ﻳﺎ ﺃﺑﺎ ﺑﻜﺮ ﺇﻥ ﻟﻜﻞ ﻗﻮﻡ ﻋﻴﺪﺍ ﻭﻫﺬﺍ ﻋﻴﺪﻧﺎ‪."٩‬‬
‫ﻭﳑﺎ ﻳﺆﻛﺪ ﺍﻟﻐﺮﺽ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻣﻦ ﺻﻼﺓ ﺍﻟﻌﻴﺪ‪ ،‬ﺃﻧﻪ ﻳﺴﻦ ﺍﻟﺬﻫﺎﺏ ﺇﱃ ﺍﻟﺼﻼﺓ ﻣﻦ ﻃﺮﻳﻖ ﻭﺍﻟﺮﺟﻮﻉ ﻣﻦ ﻃﺮﻳﻖ ﺁﺧﺮ‪ ،‬ﻛﻤﺎ ﻓﻌﻞ‬
‫ﺭﺳﻮﻝ ﺍﷲ
‪ ١٠‬ﻟﺘﺘﺎﺡ ﺍﻟﻔﺮﺻﺔ ﻟﻠﻘﺎﺀ ﺃﻛﱪ ﻋﺪﺩ ﳑﻜﻦ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻟﺘﺒﺎﺩﻝ ﺍﻟﺘﻬﻨﺌﺔ ﻣﻌﻬﻢ‪.‬‬
‫ﻛﻞ ﺫﻟﻚ ﳚﻌﻞ ﺻﻼﺓ ﺍﻟﻌﻴﺪﻳﻦ ﺃﺩﺍﺓ ﻓﻌﺎﻟﺔ ﰲ ﺗﻘﻮﻳﺔ ﺍﻟﺮﻭﺍﺑﻂ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺑﲔ ﺃﻓﺮﺍﺩ ﺍ‪‬ﺘﻤﻊ ﺍﳌﺴﻠﻢ‪.‬‬

‫‪ ٦‬ﺍﻟﻨﺴﺎﺋﻲ‪ ،‬ﺃﲪﺪ ﺑﻦ ﺷﻌﻴﺐ‪ ،‬ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ‪ ،‬ﻛﺘﺎﺏ ﺻﻼﺓ ﺍﻟﻌﻴﺪﻳﻦ‪ ،‬ﺑﺎﺏ ﺻﻼﺓ ﺍﻟﻌﻴﺪﻳﻦ‪ ،‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ ‪.١٥٥٦‬‬
‫‪ ٧‬ﺍﻟﻔﺮﺝ‪ ،‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻣﺒﺎﺭﻙ‪ ،‬ﺑﻨﺎﺀ ﺍ‪‬ﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ﺹ‪.٩٨‬‬
‫‪ ٨‬ﺍﻟﻘﺸﲑﻱ‪ ،‬ﻣﺴﻠﻢ ﺑﻦ ﺍﳊﺠﺎﺝ‪ ،‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ ،‬ﺑﺎﺏ ﺻﻼﺓ ﺍﻟﻌﻴﺪﻳﻦ‪ ،‬ﺑﺎﺏ ﺫﻛﺮ ﺇﺑﺎﺣﺔ ﺧﺮﻭﺝ ﺍﻟﻨﺴﺎﺀ ﰲ ﺍﻟﻌﻴﺪﻳﻦ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ ‪.٨٩٠‬‬
‫‪ ٩‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ‪ ،‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻌﻴﺪﻳﻦ‪ ،‬ﺑﺎﺏ ﺳﻨﺔ ﺍﻟﻌﻴﺪﻳﻦ ﻷﻫﻞ ﺍﻹﺳﻼﻡ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ ‪.٩٠٩‬‬
‫‪ ١٠‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ‪ ،‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻌﻴﺪﻳﻦ‪ ،‬ﺑﺎﺏ ﻣﻦ ﺧﺎﻟﻒ ﺍﻟﻄﺮﻳﻖ ﺇﺫﺍ ﺭﺟﻊ ﻳﻮﻡ ﺍﻟﻌﻴﺪ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ ‪.٩٤٣‬‬

‫‪٤٩‬‬
 ‫اﻟﺘﻘﻮﻳﻢ اﻟﺬاﺗﻲ‬
‫ﻟﻠﺘﺄﻛﺪ ﻣﻦ ﻓﻬﻤﻚ ﻟﻠﻤﻮﺿﻮﻉ ﺃﺟﺐ ﻋﻦ ﺍﻷﺳﺌﻠﺔ ﺍﻵﺗﻴﺔ‪:‬‬
‫ﺱ‪ :١‬ﳌﺎﺫﺍ ﺷﺮﻉ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺻﻼﺓ ﺍﻟﻌﻴﺪﻳﻦ؟‬
‫ﺱ‪ :٢‬ﳌﺎﺫﺍ ﻳﺴﻦ ﰲ ﺻﻼﺓ ﺍﻟﻌﻴﺪﻳﻦ ﺍﻟﺬﻫﺎﺏ ﺇﱃ ﺍﻟﺼﻼﺓ ﻣﻦ ﻃﺮﻳﻖ‪ ،‬ﻭﺍﻟﺮﺟﻮﻉ ﻣﻦ ﻃﺮﻳﻖ‬
‫ﺁﺧﺮ‬

‫‪٥٠‬‬
 ‫ﺗﺸﺮﻳﻊ ﺻﻼة اﻟﺠﻨﺎزة‬ ‫‪٤,١,٤‬‬

‫ﻣﻦ ﺃﺳﺒﺎﺏ ﺗﻘﻮﻳﺔ ﺍﻟﺮﻭﺍﺑﻂ ﺑﲔ ﺃﻓﺮﺍﺩ ﺍ‪‬ﺘﻤﻊ ﺍﳌﺴﻠﻢ ﺃﻥ ﻳﺸﺎﺭﻙ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ ﰲ ﺃﻓﺮﺍﺣﻬﻢ ﻭﺃﺣﺰﺍ‪‬ﻢ ﻭﺃﻥ ﻳﺴﺘﺸﻌﺮ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ‬
‫ﺃﻥ ﻟﻜﻞ ﻓﺮﺩ ﰲ ﻫﺬﺍ ﺍ‪‬ﺘﻤﻊ ﺣﻘﹰﺎ ﻋﻠﻴﻪ‪ ،‬ﺣﻴﹰﺎ ﻛﺎﻥ ﺃﻭ ﻣﻴﺘﺎ‪.‬‬
‫ﻭﻋﻠﻰ ﻫﺪﻱ ﻫﺬﻩ ﺍﳌﻌﺎﱐ ﺍﻟﻨﺒﻴﻠﺔ‪ ،‬ﺷﺮﻉ ﺍﻹﺳﻼﻡ ﺻﻼﺓ ﺍﳉﻨﺎﺯﺓ‪ ،‬ﻭﺟﻌﻠﻬﺎ ﻓﺮﺽ ﻛﻔﺎﻳﺔ ﻋﻠﻰ ﺍ‪‬ﺘﻤﻊ ﺍﳌﺴﻠﻢ‪ ،‬ﻻ ﺑﺪ ﻣﻦ ﺍﻟﻘﻴﺎﻡ ﺑﻪ‪ ،‬ﻭﻗﺪ‬
‫ﺭﻏﺐ ﺭﺳﻮﻝ ﺍﷲ
ﻓﻴﻬﺎ ﻛﺜﲑﹰﺍ‪ ،‬ﻭﻓﻴﻤﺎ ﻳﺘﺒﻌﻬﺎ ﻣﻦ ﻣﺸﻲ ﺇﱃ ﺍﳌﻘﱪﺓ ﻭﻣﺸﺎﺭﻛﺔ ﰲ ﺍﻟﺪﻓﻦ ﻭﺍﻻﺳﺘﻐﻔﺎﺭ ﻟﻠﻤﻴﺖ؟‪ ،‬ﻓﻘﺪ ﻗﺎﻝ ﺍﻟﻨﱯ
‪:‬‬
‫"ﻣﻦ ﺍﺗﺒﻊ ﺟﻨﺎﺯﺓ ﻣﺴﻠﻢ ﺇﳝﺎﻧﺎ ﻭﺍﺣﺘﺴﺎﺑﺎ ﻭﻛﺎﻥ ﻣﻌﻬﺎ ﺣﱴ ﻳﺼﻠﻰ ﻋﻠﻴﻬﺎ ﻭﻳﻔﺮﻍ ﻣﻦ ﺩﻓﻨﻬﺎ ﻓﺈﻧﻪ ﻳﺮﺟﻊ ﻣﻦ ﺍﻷﺟﺮ ﺑﻘﲑﺍﻃﲔ‪ ،‬ﻛﻞ ﻗﲑﺍﻁ‬
‫ﻣﺜﻞ ﺃﹸﺣﺪ ﻭﻣﻦ ﺻﻠﻰ ﻋﻠﻴﻬﺎ ﰒ ﺭﺟﻊ ﻗﺒﻞ ﺃﻥ ﺗﺪﻓﻦ ﻓﺈﻧﻪ ﻳﺮﺟﻊ ﺑﻘﲑﺍﻁ‪."١١‬‬
‫ﺇﻥ ﺍﳌﺴﻠﻢ ﻋﻨﺪﻣﺎ ﻳﺴﺘﺤﻀﺮ ﻣﺎ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﻦ ﺃﺟﺮ ﻋﻈﻴﻢ‪ ،‬ﻣﻘﺎﺑﻞ ﻋﻤﻞ ﻳﺒﺪﻭ ﺃﻧﻪ ﻳﺴﲑ‪ ،‬ﻳﺴﺎﺭﻉ ﻣﻦ ﺗﻠﻘﺎﺀ ﻧﻔﺴﻪ ﺇﱃ ﲢﺼﻴﻞ ﻫﺬﺍ‬
‫ﺍﻷﺟﺮ ﺑﺎﻟﺼﻼﺓ ﻋﻠﻰ ﺍﳌﻴﺖ‪ ،‬ﺑﻐﺾ ﺍﻟﻨﻈﺮ ﻋﻦ ﺻﻠﺔ ﺃﻭ ﻗﺮﺍﺑﺔ ﻫﺬﺍ ﺍﳌﻴﺖ ﺑﻪ‪ ،‬ﻭﻫﺬﺍ ﻣﺴﻠﻚ ﲪﻴﺪ ﻳﻌﺰﺯ ﻗﻮﺓ ﺍﻟﺘﺮﺍﺑﻂ ﺍﻻﺟﺘﻤﺎﻋﻲ ﺑﲔ‬
‫ﺃﻓﺮﺍﺩ ﺍ‪‬ﺘﻤﻊ ﺍﳌﺴﻠﻢ‪ ،‬ﻭﺧﺎﺻﺔ ﰲ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﻈﺮﻭﻑ ﺍﻟﱵ ﻳﻜﻮﻥ ﻓﻴﻬﺎ ﺃﻫﻞ ﺍﳌﻴﺖ ﰲ ﺃﻣﺲ ﺍﳊﺎﺟﺔ ﺇﱃ ﺍﳌﻮﺍﺳﺎﺓ ﻭﺍﻟﻮﻗﻮﻑ ﺇﱃ ﺟﺎﻧﺒﻬﻢ‬
‫ﰲ ﳏﻨﺘﻬﻢ ﻭﻣﺼﺎ‪‬ﻢ‪ ،‬ﻭﻳﺘﻮﻟﺪ ﺍﻟﺸﻌﻮﺭ ﻟﺪﻳﻬﻢ ﺑﺄﻥ ﳎﺘﻤﻌﻬﻢ ﻣﻌﻬﻢ ﻳﺸﺎﺭﻛﻬﻢ ﻫﺬﺍ ﺍﳊﺰﻥ ﻭﻳﺸﺎﻃﺮﻫﻢ ﻓﻴﻪ‪ ،‬ﻛﻤﺎ ﻳﺸﻌﺮ ﺍﳌﺸﻴﻌﻮﻥ ﺃ‪‬ﻢ‬
‫ﲡﻤﻌﻮﺍ ﻟﻮﺩﺍﻉ ﺃﺥ ﳍﻢ ﻛﺎﻥ ﺟﺰﺀﺍ ﻣﻦ ﻣﻦ ﳎﺘﻤﻌﻬﻢ ﻭﻳﺪﻋﻮﻥ ﻟﻪ ﻭﻳﺴﺘﻐﻔﺮﻭﻥ‪ ،‬ﻳﻔﻌﻠﻮﻥ ﺫﻟﻚ ﻭﻫﻢ ﻳﺴﺘﺤﻀﺮﻭﻥ ﺃﻥ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ‬
‫ﺳﻮﻑ ﳛﻈﻰ ‪‬ﺬﻩ ﺍﻟﻌﻨﺎﻳﺔ ﻋﻨﺪ ﻣﻮﺗﻪ ﻣﻦ ﺃﺑﻨﺎﺀ ﳎﺘﻤﻌﻪ‪.١٢‬‬

‫اﻟﺘﻘﻮﻳﻢ اﻟﺬاﺗﻲ‬
‫ﻟﻠﺘﺄﻛﺪ ﻣﻦ ﻓﻬﻤﻚ ﻟﻠﻤﻮﺿﻮﻉ ﺃﺟﺐ ﻋﻦ ﺍﻷﺳﺌﻠﺔ ﺍﻵﺗﻴﺔ‪:‬‬
‫ﺱ‪ :١‬ﻣﺎ ﻫﻮ ﻣﻘﺪﺍﺭ ﺃﺟﺮ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﳉﻨﺎﺯﺓ ﻭﺣﻀﻮﺭ ﺍﻟﺪﻓﻦ؟‬
‫ﺱ‪ :٢‬ﻛﻴﻒ ﺗﻌﺰﺯ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﳉﻨﺎﺯﺓ ﺍﻟﺘﺮﺍﺑﻂ ﺍﻻﺟﺘﻤﺎﻋﻲ؟‬

‫‪ ١١‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ‪ ،‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻛﺘﺎﺏ ﺍﻹﳝﺎﻥ‪ ،‬ﺑﺎﺏ ﺍﺗﺒﺎﻉ ﺍﳉﻨﺎﺋﺰ ﻣﻦ ﺍﻹﳝﺎﻥ‪ ،‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ ‪.٤٧‬‬
‫‪ ١٢‬ﺃﺑﻮ ﻏﺪﺓ‪ ،‬ﺣﺴﻦ ﻭﺁﺧﺮﻭﻥ‪ ،‬ﺍﻹﺳﻼﻡ ﻭﺑﻨﺎﺀ ﺍ‪‬ﺘﻤﻊ‪ ،‬ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ﺹ‪ .٤٤-٤٣‬ﺍﻟﻔﺮﺝ‪ ،‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻣﺒﺎﺭﻙ‪ ،‬ﺑﻨﺎﺀ ﺍ‪‬ﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ﺹ‪.١٠٢-١٠١‬‬

‫‪٥١‬‬
 ‫ﺗﺸﺮﻳﻊ ا‪/‬ﺳﻼم ﻟﻠﻮاﺟﺒﺎت اﻻﺟﺘﻤﺎﻋﻴﺔ اﻟﺨﺎﺻﺔ‬ ‫‪٢ .٤‬‬

‫ﻋﻤﻞ ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﺗﻘﻮﻳﺔ ﺍﻟﺮﻭﺍﺑﻂ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺑﺘﺸﺮﻳﻊ ﻋﺪﺩ ﻣﻦ ﺍﻟﻮﺍﺟﺒﺎﺕ ﺍﳋﺎﺻﺔ ﰲ ﺩﺍﺋﺮﺓ ﺍﻹﻧﺴﺎﻥ ﺍﶈﻴﻄﺔ ﺑﻪ ﻣﺒﺎﺷﺮﺓ‪ ،‬ﻭﻣﻦ ﺃﻫﻢ‬
‫ﻫﺬﻩ ﺍﻟﺘﺸﺮﻳﻌﺎﺕ ﻣﺎ ﻳﻠﻲ‪:‬‬

‫ﺑﺮ اﻟﻮاﻟﺪﻳﻦ وﻃﺎﻋﺘﻬﻤﺎ‬ ‫‪١,٢,٤‬‬

‫ﺟﻌﻞ ﺍﻹﺳﻼﻡ ﺑﺮ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻗﻮﻻ ﻭﻓﻌﻼ‪ ،‬ﻭﺧﺎﺻﺔ ﺍﻷﻡ‪ - ،‬ﻟﻀﻌﻔﻬﺎ ﻭﻭﻓﺮﺓ ﻋﺎﻃﻔﺘﻬﺎ‪ -‬ﻓﺮﺽ ﻋﲔ ﻋﻠﻰ ﻛﻞ ﺍﺑﻦ ﻭﺍﺑﻨﺔ‪ ،‬ﻷﻥ ﺍﻷﺑﻮﻳﻦ‬
‫ﺳﺒﺐ ﰲ ﻭﺟﻮﺩ ﺍﻷﻭﻻﺩ‪ ،‬ﻓﻘﺪ ﲢﻤﻼ ﺍﻟﻌﺐﺀ ﺍﻟﻜﺒﲑ ﰲ ﺳﺒﻴﻞ ﺗﺮﺑﻴﺘﻬﻢ ﻭﺭﻋﺎﻳﺘﻬﻢ‪ ،‬ﻛﻞ ﺫﻟﻚ ﻭﻏﲑﻩ ﻳﺴﺘﻮﺟﺐ ﻣﻦ ﺍﻷﺑﻨﺎﺀ ﺑﺮ ﺍﻵﺑﺎﺀ‬
‫ﻭﺍﻟﻘﻴﺎﻡ ﲝﻘﻮﻗﻬﻢ ﺧﲑ ﻗﻴﺎﻡ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ s r q   p on  m  l k j i h g m
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‫© ‪ l ¯ ®   ¬ « ª‬ﺍﻹﺳﺮﺍﺀ‪.٢٤-٢٣ :‬‬
‫ﻣﻦ ﺧﻼﻝ ﻫﺬﺍ ﺍﻟﺘﻮﺟﻴﻪ ﺍﻟﺮﺑﺎﱐ ﻳﺪﺭﻙ ﺍﳌﺮﺀ ﻣﺪﻯ ﺍﻻﺩﺏ ﻭﺍﻟﻮﻓﺎﺀ ﻣﻊ ﺍﻟﻮﺍﻟﺪﻳﻦ‪ ،‬ﻭﻗﺪ ﺫﻫﺐ ﻛﺜﲑ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺇﱃ ﺃﻥ ﻓﻌﻞ ﺍﳌﺒﺎﺡ ﻳﻨﻘﻠﺐ‬
‫ﺇﱃ ﻭﺍﺟﺐ ﺇﺫﺍ ﺃﻣﺮ ﺑﻪ ﺃﺣﺪ ﺍﻟﻮﺍﻟﺪﻳﻦ ﺃﻭ ﻛﻼﳘﺎ‪ ،‬ﻭﺃﻧﻪ ﻻ ﳚﻮﺯ ﻟﻼﺑﻦ ﺃﻥ ﻳﺴﺎﻓﺮ ﰲ ﻣﺒﺎﺡ ﺇﻻ ﺑﺈﺫﻥ ﻭﺍﻟﺪﻳﻪ‪ .‬ﻭﺍﻷﺻﻞ ﰲ ﻫﺬﺍ ﺃﻥ ﺭﺟﻼ‬

‫‪٥٢‬‬
‫ﺟﺎﺀ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ
ﻓﻘﺎﻝ‪ :‬ﺟﺌﺖ ﺃﺑﺎﻳﻌﻚ ﻋﻠﻰ ﺍﳍﺠﺮﺓ ﻭﺗﺮﻛﺖ ﺃﺑﻮﻱ ﻳﺒﻜﻴﺎﻥ ﻗﺎﻝ‪" :‬ﺍﺭﺟﻊ ﻋﻠﻴﻬﻤﺎ ﻓﺄﺿﺤﻜﻬﻤﺎ ﻛﻤﺎ‬
‫ﺃﺑﻴﻜﺘﻬﻤﺎ‪."١٣‬‬
‫ﻭﻫﻜﺬﺍ ﻳﻜﻮﻥ ﺑﺮ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻭﺍﻹﺣﺴﺎﻥ ﺇﻟﻴﻬﻤﺎ ﻣﻦ ﺃﺳﺒﺎﺏ ﺍﻟﺘﺮﺍﺑﻂ ﰲ ﺑﻴﺌﺔ ﺍﻹﻧﺴﺎﻥ ﺍﶈﻴﻄﺔ ﺑﻪ‪ ،‬ﻭﺁﺛﺎﺭ ﻫﺬﺍ ﺍﻟﺘﺮﺍﺑﻂ ﺟﻠﻴﺔ ﰲ ﺍ‪‬ﺘﻤﻌﺎﺕ‬
‫ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻏﺎﺋﺒﺔ ﰲ ﻏﲑﻫﺎ ﻣﻦ ﺍ‪‬ﺘﻤﻌﺎﺕ‪ ،‬ﺣﺒﺚ ﻳﻬﺠﺮ ﺍﻷﺑﻨﺎﺀ ﺁﺑﺎﺀﻫﻢ ﻭﻻ ﻳﺒﺎﻟﻮﻥ ‪‬ﻢ‪.١٤‬‬

‫اﻟﺘﻘﻮﻳﻢ اﻟﺬاﺗﻲ‬
‫ﻟﻠﺘﺄﻛﺪ ﻣﻦ ﻓﻬﻤﻚ ﻟﻠﻤﻮﺿﻮﻉ ﺃﺟﺐ ﻋﻦ ﺍﻷﺳﺌﻠﺔ ﺍﻵﺗﻴﺔ‪:‬‬
‫ﺱ‪ :١‬ﳌﺎﺫﺍ ﻓﺮﺽ ﺍﻹﺳﻼﻡ ﺑﺮﻭﺭ ﺍﻟﻮﺍﻟﺪﻳﻦ؟‬
‫ﺱ‪ :٢‬ﻛﻴﻒ ﻳﺼﲑ ﺣﻜﻢ ﺍﻷﻣﺮ ﺍﳌﺒﺎﺡ‪ ،‬ﺇﺫ ﺃﻣﺮ ﺑﻪ ﺃﺣﺪ ﺍﻟﻮﺍﻟﺪﻳﻦ؟‬

‫ﺻﻠﺔ ا‪4‬رﺣﺎم وا‪/‬ﺣﺴﺎن إﻟﻴﻬﻢ‬ ‫‪٢,٢,٤‬‬

‫ﻟﻘﺪ ﺃﻭﺟﺐ ﺍﻟﺪﻳﻦ ﺍﻹﺳﻼﻣﻲ ﺑﺮ ﺍﻟﺬﻱ ﻳﻠﻲ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻣﺮﺗﺒﺔ ﻛﺎﻹﺧﻮﺓ ﻭﺍﻷﻋﻤﺎﻡ ﻭﺍﻟﻌﻤﺎﺕ ﻭﺍﻷﺧﻮﺍﻝ ﻭﺍﳋﺎﻻﺕ ﻭﻫﻜﺬﺍ ﺍﻷﻗﺮﺏ‬
‫ﻓﺎﻷﻗﺮﺏ‪ .١٥‬ﻭﻗﺪ ﺃﻭﺟﺐ ﺍﷲ ﺗﻌﺎﱃ ﺑﺮﻫﻢ ﲨﻴﻌﹰﺎ ﻭﺣﺒﻬﻢ ﻭﺍﻟﺘﻌﺎﻃﻒ ﻣﻌﻬﻢ ﻭﺩﻋﺎ ﺇﱃ ﺻﻠﺘﻬﻢ ﺑﺎﻟﻜﻠﻤﺔ ﺍﻟﻄﺒﻴﺔ ﻭﺑﺎﳍﺪﻳﺔ‪ ،‬ﻭﻣﻮﺍﺳﺎ‪‬ﻢ ﰲ‬
‫ﻛﺮﻭ‪‬ﻢ ﻭﳏﻨﻬﻢ‪ ،‬ﻛﻤﺎ ﺣﺮﻡ ﺇﻳﺬﺍﺀﻫﻢ ﻭ‪‬ﻰ ﻋﻦ ﳎﺎﻓﺎ‪‬ﻢ ﻭﻟﻮ ﻛﺎﻧﻮﺍ ﻏﲑ ﻣﺴﻠﻤﲔ‪ ،١٦‬ﻗﺎﻝ ﺗﻌﺎﱃ‪
r
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‫‪ lw

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s‬ﳏﻤﺪ‪.٢٣-٢٢ :‬‬
‫ﻭﻋﻦ ﻛﻠﻴﺐ ﺑﻦ ﻣﻨﻔﻌﺔ ﻋﻦ ﺟﺪﻩ ﺃﻧﻪ ﺃﺗﻰ ﺍﻟﻨﱯ
ﻓﻘﺎﻝ‪ :‬ﻳﺎﺭﺳﻮﻝ ﺍﷲ ﻣﻦ ﺃﺑﺮ؟ ﻗﺎﻝ‪" :‬ﺃﻣﻚ ﻭﺃﺑﺎﻙ ﻭﺃﺧﺘﻚ ﻭﺃﺧﺎﻙ ﻭﻣﻮﻻﻙ ﺍﻟﺬﻱ‬
‫ﻳﻠﻲ ﺫﻟﻚ‪ ،‬ﺣﻖ ﻭﺍﺟﺐ ﻭﺭﺣﻢ ﻣﻮﺻﻮﻟﺔ‪ ."١٧‬ﺇﻥ ﺻﻠﺔ ﺍﻷﺭﺣﺎﻡ ﺗﻌﻮﺩ ﻋﻠﻰ ﻓﺎﻋﻠﻬﺎ ﺑﺎﳋﲑ ﺍﻟﻌﻤﻴﻢ ﰲ ﺍﳌﺎﻝ ﻭﺍﻟﻌﻤﺮ ﻭﺍﻟﻌﺎﻓﻴﺔ‪ ،‬ﻓﻔﻲ‬

‫‪١٣‬ﺍﻟﺴﺠﺴﺘﺎﱐ‪ ،‬ﺃﺑﻮ ﺩﺍﻭﺩ‪ ،‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ‪ ،‬ﻛﺘﺎﺏ ﺍﳉﻬﺎﺩ‪ ،‬ﺑﺎﺏ ﺍﻟﺮﺟﻞ ﻳﻐﺰﻭ ﻭﺃﺑﻮﺍﻩ ﻛﺎﺭﻫﺎﻥ‪ ،‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ ‪.٢٥٢٨‬‬
‫‪ ١٤‬ﺃﺑﻮ ﻏﺪﺓ‪ ،‬ﺣﺴﻦ ﻭﺁﺧﺮﻭﻥ‪ ،‬ﺍﻹﺳﻼﻡ ﻭﺑﻨﺎﺀ ﺍ‪‬ﺘﻤﻊ‪ ،‬ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ﺹ‪ .٤٥‬ﺍﳌﺸﻮﺧﻲ‪ ،‬ﻋﺒﺪ ﺍﷲ ﺳﻠﻴﻤﺎﻥ‪ ،‬ﳎﺘﻤﻌﻨﺎ ﺍﳌﻌﺎﺻﺮ‪ ،‬ﺃﺳﺒﺎﺏ ﺿﻌﻔﻪ ﻭﻭﺳﺎﺋﻞ ﻋﻼﺟﻪ‪ ،‬ﺍﻟﺰﺭﻗﺎﺀ‪ :‬ﻣﻜﺘﺒﺔ‬
‫ﺍﳌﻨﺎﺭ‪ ،‬ﻁ‪١٤٠٧ ،١‬ﻫـ‪ ،١٩٨٧-‬ﺹ‪.٣٦٩‬‬
‫‪ ١٥‬ﺍﳌﺸﻮﺧﻲ‪ ،‬ﻋﺒﺪ ﺍﷲ ﺳﻠﻴﻤﺎﻥ‪ ،‬ﳎﺘﻤﻌﻨﺎ ﺍﳌﻌﺎﺻﺮ‪ ،‬ﺃﺳﺒﺎﺏ ﺿﻌﻔﻪ ﻭﻭﺳﺎﺋﻞ ﻋﻼﺟﻪ‪ ،‬ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ﺹ‪.٣٧٢‬‬
‫‪ ١٦‬ﺃﺑﻮ ﻏﺪﺓ‪ ،‬ﺣﺴﻦ ﻭﺁﺧﺮﻭﻥ‪ ،‬ﺍﻹﺳﻼﻡ ﻭﺑﻨﺎﺀ ﺍ‪‬ﺘﻤﻊ‪ ،‬ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ﺹ‪.٤٥‬‬
‫‪ ١٧‬ﺍﻟﺴﺠﺴﺘﺎﱐ‪ ،‬ﺃﺑﻮ ﺩﺍﻭﺩ‪ ،‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﺩﺏ‪ ،‬ﺑﺎﺏ ﰲ ﺑﺮ ﺍﻟﻮﺍﻟﺪﻳﻦ‪ ،‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ ‪.٥١٤٠‬‬

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‫ﺍﳊﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ‪" :‬ﻣﻦ ﺃﺣﺐ ﺃﻥ ﻳﺒﺴﻂ ﻟﻪ ﰲ ﺭﺯﻗﻪ ﻭﻳﻨﺴﺄ ﻟﻪ ﰲ ﺃﺛﺮﻩ ﻓﻠﻴﺼﻞ ﺭﲪﻪ‪ ."١٨‬ﻭﰲ ﺍﳌﻘﺎﺑﻞ ﳒﺪ ﺃﻥ ﻗﻄﻴﻌﺔ ﺍﻟﺮﺣﻢ ﺷﺆﻡ ﻋﻠﻰ‬
‫ﺻﺎﺣﺒﻬﺎ‪ ،‬ﻓﻬﻲ ﺗﺒﻌﺪﻩ ﻋﻦ ﺭﲪﺔ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻭﲢﺮﻣﻪ ﻣﻦ ﻧﻌﻴﻢ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪ ،‬ﻓﻔﻲ ﺍﳊﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ‪" :‬ﻻ ﻳﺪﺧﻞ ﺍﳉﻨﺔ ﻗﺎﻃﻊ‬
‫ﺭﺣﻢ‪ ."١٩‬ﻭﺗﻜﻮﻥ ﺻﻠﺔ ﺍﻟﺮﺣﻢ ﺑﺎﻟﺘﻮﺩﺩ ﻭﺍﻟﺘﻨﺎﺻﺢ ﻭﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ﻭﺍﻟﻘﻴﺎﻡ ﺑﺎﳊﻘﻮﻕ ﺍﻟﻮﺍﺟﺒﺔ ﻭﺍﳌﺴﺘﺤﺒﺔ ﻭﺍﻹﻧﻔﺎﻕ ﻋﻠﻰ ﺍﻟﻘﺮﻳﺐ‬
‫ﻭﺗﻔﻘﺪ ﺃﺣﻮﺍﻝ ﺍﻷﻗﺎﺭﺏ ﻭﺍﻟﺘﻐﺎﻓﻞ ﻋﻦ ﺯﻻ‪‬ﻢ ﻭﺍﻟﺪﻋﺎﺀ ﳍﻢ‪.٢٠‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺻﻠﺔ ﺍﻷﺭﺣﺎﻡ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺸﺎﻛﻠﺔ ﺍﳊﻤﻴﺪﺓ ﻭﺍﳌﻨﺎﻓﻊ ﺍﻟﻌﺪﻳﺪﺓ‪ ،‬ﻓﻬﻲ ﺗﻌﺘﱪ‪-‬ﲝﻖ‪ -‬ﺳﺒﺒﹰﺎ ﻣﻦ ﺃﺳﺒﺎﺏ ﺍﻟﺘﺮﺍﺑﻂ ﺍﻻﺟﺘﻤﺎﻋﻲ ﺍﻟﱵ‬
‫ﻋﲏ ‪‬ﺎ ﺍﻹﺳﻼﻡ ﻭﺃﻭﻻﻫﺎ ﺭﻋﺎﻳﺘﻪ ﻭﺍﻫﺘﻤﺎﻣﻪ‪.‬‬

‫اﻟﺘﻘﻮﻳﻢ اﻟﺬاﺗﻲ‬
‫ﻟﻠﺘﺄﻛﺪ ﻣﻦ ﻓﻬﻤﻚ ﻟﻠﻤﻮﺿﻮﻉ ﺃﺟﺐ ﻋﻦ ﺍﻷﺳﺌﻠﺔ ﺍﻵﺗﻴﺔ‪:‬‬
‫ﺱ‪ :١‬ﻣﻦ ﻫﻢ ﺍﻷﺭﺣﺎﻡ؟‬
‫ﺱ‪ :٢‬ﲟﺎﺫﺍ ﺗﻌﻮﺩ ﺻﻠﺔ ﺍﻷﺭﺣﺎﻡ ﻋﻠﻰ ﻓﺎﻋﻠﻬﺎ؟‬

‫‪ ١٨‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ‪ ،‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﺩﺏ‪ ،‬ﺑﺎﺏ ﻣﻦ ﺑﺴﻂ ﻟﻪ ﰲ ﺍﻟﺮﺯﻕ ﺑﺼﻠﺔ ﺍﻟﺮﺣﻢ‪ ،‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ ‪.٥٦٤٠‬‬
‫‪ ١٩‬ﺍﻟﻘﺸﲑﻱ‪ ،‬ﻣﺴﻠﻢ ﺑﻦ ﺍﳊﺠﺎﺝ‪ ،‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﱪ ﻭﺍﻟﺼﻠﺔ ﻭﺍﻵﺩﺍﺏ‪ ،‬ﺑﺎﺏ ﺻﻠﺔ ﺍﻟﺮﺣﻢ ﻭﲢﺮﱘ ﻗﻄﻴﻌﺘﻬﺎ‪ ،‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ‪.٢٥٥٦ ،‬‬
‫‪ ٢٠‬ﺍﻷﺷﻘﺮ‪ ،‬ﻋﻤﺮ ﺳﻠﻴﻤﺎﻥ‪ ،‬ﳓﻮ ﺛﻘﺎﻓﺔ ﺇﺳﻼﻣﻴﺔ ﺃﺻﻴﻠﺔ‪ ،‬ﺩﺍﺭ ﺍﻟﻨﻔﺎﺋﺲ‪ ،‬ﻁ‪١٤١٠ ،٢‬ﻫـ‪ ،‬ﺹ‪.١٤٩‬‬

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 ‫ا‪/‬ﺣﺴﺎن إﻟﻰ اﻟﺠﻴﺮان وﺗﺠﻨﺐ إﻳﺬاﺋﻬﻢ‬ ‫‪٣,٢,٤‬‬

‫ﺍﳉﺎﺭ ﰲ ﺍ‪‬ﺘﻤﻊ ﺍﳌﺴﻠﻢ ﻟﻪ ﺣﻘﻮﻕ ﻛﺜﲑﺓ‪ ،‬ﻭﺗﺰﺩﺍﺩ ﻫﺬﻩ ﺍﳊﻘﻮﻕ ﻛﻠﻤﺎ ﺍﺯﺩﺍﺩﺕ ﺍﻟﺼﻠﺔ‪ ،‬ﻓﺎﳉﺎﺭ ﺍﳌﺴﻠﻢ ﺍﻟﻘﺮﻳﺐ ﻟﻪ ﺛﻼﺛﺔ ﺣﻘﻮﻕ‪ :‬ﺣﻖ‬
‫ﺍﻟﻘﺮﺍﺑﺔ‪ ،‬ﻭﺣﻖ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺣﻖ ﺍﳉﻮﺍﺭ‪ ،‬ﻭﺍﳉﺎﺭ ﺍﳌﺴﻠﻢ ﻏﲑ ﺍﻟﻘﺮﻳﺐ ﻟﻪ ﺣﻘﺎﻥ‪ :‬ﺣﻖ ﺍﳉﻮﺍﺭ‪ ،‬ﻭﺣﻖ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺍﳉﺎﺭ ﻏﲑ ﺍﳌﺴﻠﻢ ﻟﻪ ﺣﻖ‬
‫ﻭﺍﺣﺪ‪ :‬ﺣﻖ ﺍﳉﻮﺍﺭ‪.٢١‬‬
‫ﻭﻗﺪ ﺩﻋﺎ ﺍﻹﺳﻼﻡ ﺇﱃ ﺇﻛﺮﺍﻡ ﺍﳉﺎﺭ ﰲ ﺳﺒﻴﻞ ﺯﻳﺎﺩﺓ ﺍﻟﺘﺂﻟﻒ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻭﺃﻭﺟﺐ ﻟﻪ ﺣﻘﻮﻗﹰﺎ ﻛﺜﲑﺓ‪ ،‬ﻭﻣﻦ ﺫﻟﻚ ﺍﺑﺘﺪﺍﺅﻩ ﺑﺎﻟﺴﻼﻡ‪،‬‬
‫ﻭﺇﻇﻬﺎﺭ ﺍﻟﺴﺮﻭﺭ ﻣﻌﻪ ﻭﻏﺾ ﺍﻟﺒﺼﺮ ﻋﻦ ﺣﺮﻣﺎﺗﻪ‪ ،‬ﻭﺍﻟﺘﻠﻄﻒ ﻣﻊ ﺃﻭﻻﺩﻩ‪ ،‬ﻭﺣﻔﻈﻪ ﰲ ﻏﻴﺒﺘﻪ‪ ،‬ﻭﺍﻟﺼﱪ ﻋﻠﻴﻪ‪ ،‬ﻭﺳﺘﺮ ﺯﻻﺗﻪ ﻭﻣﺎ ﺍﻧﻜﺸﻒ‬
‫ﻣﻦ ﻋﻮﺭﺍﺗﻪ ﻭﻣﺸﺎﺭﻛﺘﻪ ﺃﻓﺮﺍﺣﻪ‪ ،‬ﻭﻣﻮﺍﺳﺎﺗﻪ ﰲ ﻣﺼﻴﺒﺘﻪ ﻭﺩﻻﻟﺘﻪ ﻋﻠﻰ ﺍﳋﲑ ﻭﺍﳌﻌﺮﻭﻑ ﻭﺑﺬﻝ ﺫﻟﻚ ﻟﻪ‪.٢٢‬‬
‫ﻭﺍﻷﺻﻞ ﰲ ﻫﺬﻩ ﺍﳊﻘﻮﻕ ﺣﺪﻳﺚ‪" :‬ﻣﻦ ﻛﺎﻥ ﻳﺆﻣﻦ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻓﻠﻴﻜﺮﻡ ﺟﺎﺭﻩ‪ "٢٣‬ﻭﰲ ﺣﺪﻳﺚ ﺁﺧﺮ‪" :‬ﻣﺎ ﺯﺍﻝ ﺟﱪﻳﻞ ﻳﻮﺻﻴﲏ‬
‫ﺑﺎﳉﺎﺭ ﺣﱴ ﻇﻨﻨﺖ ﺃﻧﻪ ﺳﻴﻮﺭﺛﻪ‪."٢٤‬‬
‫ﻭﻟﻌﻞ ﻫﺬﻩ ﺍﳌﻌﺎﱐ ﺗﺸﻤﻞ ﺗﻌﺎﻭﻥ ﺍﳉﲑﺍﻥ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ ﻋﻠﻰ ﺭﻋﺎﻳﺔ ﺍﳊﻲ ﺍﻟﺬﻱ ﻳﺴﻜﻨﻮﻥ ﻓﻴﻪ ﻭﺍﻻﺭﺗﻘﺎﺀ ﺑﻪ ﻭﺗﻨﻤﻴﺔ ﻣﺮﺍﻓﻘﻪ‪ ،‬ﻭﰲ ﺍﻟﻘﺎﺑﻞ‬
‫ﺣﺮﻡ ﺍﻹﺳﻼﻡ ﺃﺫﻳﺔ ﺍﳉﺎﺭ ﻭﻣﻨﻊ ﻣﻦ ﺍﻟﺘﻌﺪﻱ ﻋﻠﻴﻪ ﺃﻭ ﺍﻻﺳﺘﻌﻼﺀ ﻋﻠﻰ ﺩﺍﺭﻩ ﺑﺰﻳﺎﺩﺓ ﺍﻟﺒﻨﻴﺎﻥ ﻟﻼﻃﻼﻉ ﻋﻠﻰ ﻋﻮﺭﺍﺗﻪ‪ ،‬ﺃﻭ ﺣﺠﺐ ﺍﳍﻮﺍﺀ‬
‫ﻭﺍﻟﻨﻮﺭ ﻋﻦ ﻣﱰﻟﻪ‪ ،‬ﻭﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ‪" :‬ﻭﺍﷲ ﻻ ﻳﺆﻣﻦ – ﻛﺮﺭﻫﺎ ﺛﻼﺛﺎ‪ -‬ﺍﻟﺬﻱ ﻻ ﻳﺄﻣﻦ ﺟﺎﺭﻩ ﺑﻮﺍﺋﻘﻪ‪."٢٥‬‬
‫ﻫﺬﻩ ﺻﻮﺭ ﻭﳕﺎﺫﺝ ﻣﻦ ﻣﻦ ﺍﻟﻮﺍﺟﺒﺎﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﲡﺎﻩ ﺍﳉﲑﺍﻥ ﻓﺈﺫﺍ ﻗﺎﻡ ﻛﻞ ﺟﺎﺭ ﲝﻖ ﺟﺎﺭﻩ ﺳﺎﺩﺕ ﺍﶈﺒﺔ ﺍﻟﻌﻼﻗﺎﺕ ﺑﲔ ﺍﳉﻤﻴﻊ‬
‫ﻭﻋﺎﺷﻮﺍ ﰲ ﺳﻌﺎﺩﺓ ﻭﺃﻣﻦ ﻭﻃﻤﺄﻧﻴﻨﺔ‪.‬‬

‫اﻟﺘﻘﻮﻳﻢ اﻟﺬاﺗﻲ‬
‫ﻟﻠﺘﺄﻛﺪ ﻣﻦ ﻓﻬﻤﻚ ﻟﻠﻤﻮﺿﻮﻉ ﺃﺟﺐ ﻋﻦ ﺍﻷﺳﺌﻠﺔ ﺍﻵﺗﻴﺔ‪:‬‬
‫ﺱ‪ :١‬ﻣﻦ ﻫﻢ ﺍﳉﲑﺍﻥ؟‬
‫ﺱ‪ :٢‬ﻣﺎ ﻫﻲ ﺩﺭﺟﺎﺕ ﺍﳉﲑﺍﻥ؟‬

‫‪ ٢١‬ﺍﻟﻔﺮﺝ‪ ،‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻣﺒﺎﺭﻙ‪ ،‬ﺑﻨﺎﺀ ﺍ‪‬ﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ﺹ‪.٩٥‬‬
‫‪٢٢‬ﺃﺑﻮ ﻏﺪﺓ‪ ،‬ﺣﺴﻦ ﻭﺁﺧﺮﻭﻥ‪ ،‬ﺍﻹﺳﻼﻡ ﻭﺑﻨﺎﺀ ﺍ‪‬ﺘﻤﻊ‪ ،‬ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ﺹ‪.٤٦‬‬
‫‪٢٣‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ‪ ،‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﺩﺏ‪ ،‬ﺑﺎﺏ ﻣﻦ ﻛﺎﻥ ﻳﺆﻣﻦ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻓﻼ ﻳﺆﺫ ﺟﺎﺭﻩ‪ ،‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ ‪.٥٦٧٣‬‬
‫‪٢٤‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ‪ ،‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﺩﺏ‪ ،‬ﺑﺎﺏ ﺍﻟﻮﺻﺎﺓ ﺑﺎﳉﺎﺭ‪ ،‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ ‪.٥٦٦٩‬‬
‫‪ ٢٥‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ‪ ،‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﺩﺏ‪ ،‬ﺑﺎﺏ ﺇﰒ ﻣﻦ ﻻ ﻳﺄﻣﻦ ﺟﺎﺭﻩ ﺑﻮﺍﺋﻘﻪ‪ ،‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ ‪.٥٦٧٠‬‬

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 ‫دﻋﻮة ا‪/‬ﺳﻼم إﻟﻰ أﺳﺒﺎب اﻟﺘﺂﻟﻒ اﻻﺟﺘﻤﺎﻋﻲ اﻟﻌﺎم‬ ‫‪٣ .٤‬‬

‫ﳛﺘﺎﺝ ﺍﻹﻧﺴﺎﻥ ﰲ ﺃﻱ ﻋﺼﺮ ﻣﻦ ﺍﻟﻌﺼﻮﺭ ﺇﱃ ﺃﻥ ﻳﻌﻴﺶ ﺣﻴﺎﺗﻪ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻟﻌﺎﻣﺔ ﰲ ﻭﻓﺎﻕ ﻭﺗﺂﻟﻒ ﻭﺗﻌﺎﻭﻥ ﻣﻊ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻭﻗﺪ ﺣﺮﺹ‬
‫ﺍﻟﻨﱯ
ﻋﻠﻰ ﲢﻘﻴﻖ ﻫﺬﺍ ﺍﳌﻌﲎ ﻭﺗﻄﺒﻴﻘﻪ ﻋﻤﻠﻴﹰﺎ ﻣﻦ ﺃﻭﻝ ﻫﺠﺮﺗﻪ ﺇﱃ ﺍﳌﺪﻳﻨﺔ‪ ،‬ﻭﺫﻟﻚ ﻣﻦ ﺧﻼﻝ ﻣﺆﺍﺧﺎﺗﻪ ﺑﲔ ﺍﳌﻬﺎﺟﺮﻳﻦ ﻭﺍﻷﻧﺼﺎﺭ‪.‬‬
‫ﰒ ﺗﻮﺍﻟﺖ ﺗﻌﺎﻟﻴﻢ ﺍﻹﺳﻼﻡ ﺗﺴﻘﻲ ﺷﺠﺮﺓ ﻫﺬﻩ ﺍﳌﺆﺍﺧﺎﺓ ﻭﺗﻐﺬﻳﻬﺎ ﺑﺄﺳﺒﺎﺏ ﺍﻟﺘﺂﻟﻒ ﺍﻻﺟﺘﻤﺎﻋﻲ ﺍﻟﱵ ﺍﻧﻘﻠﺒﺖ ﺇﱃ ﺣﻘﻮﻕ ﺛﺎﺑﺘﺔ ﻟﻠﻤﺴﻠﻢ‬
‫ﻋﻠﻰ ﺃﺧﻴﻪ ﺍﳌﺴﻠﻢ‪ ،‬ﻻ ﻳﺴﻌﻪ ﺍﻟﺘﺴﺎﻫﻞ ﻓﻴﻬﺎ ﺃﻭ ﺗﺮﻛﻬﺎ‪ ،‬ﻭﻣﻦ ﺫﻟﻚ ﻣﺎ ﻳﻠﻲ‪:‬‬

‫إﻓﺸﺎء اﻟﺴﻼم‬ ‫‪١,٣,٤‬‬

‫ﻣﻌﲎ ﺇﻓﺸﺎﺀ ﺍﻟﺴﻼﻡ ﻧﺸﺮﻩ ﻭﺗﻌﻤﻴﻤﻪ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﺑﺼﻴﻐﺘﻪ ﺍﳌﺄﺛﻮﺭﺓ )ﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ( ﻻ ﺑﻐﲑﻫﺎ ﻣﻦ ﺍﻟﺼﻴﻎ ﺍﻟﻮﺍﻓﺪﺓ‪ ،‬ﻛﺼﺒﺎﺡ ﺍﳋﲑ‪ ،‬ﺃﻭ‬
‫ﻏﲑﻫﺎ‪ ،‬ﳑﺎ ﻓﻴﻪ ﻫﺠﺮ ﻟﻠﺘﻮﺟﻴﻬﺎﺕ ﻭﺍﻟﺸﻌﺎﺋﺮ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬
‫ﻭﺍﻟﺒﺪﺀ ﺑﺎﻟﺴﻼﻡ ﺳﻨﺔ ﻣﻦ ﺳﻨﻦ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺍﳊﻜﻤﺔ ﻣﻨﻪ ﺑﺬﻝ ﺍﻷﻣﺎﻥ ﻟﻠ ‪‬ﻤﺴﻠﻢ ﻋﻠﻴﻪ‪ ،‬ﻭﻫﻮ ﻭﺳﻴﻠﺔ ﳑﻬﺪﺓ ﻟﺘﻌﺎﺭﻑ ﺍﻟﻨﺎﺱ ﺑﻌﻀﻬﻢ ﻣﻊ‬
‫ﺑﻌﺾ‪ ،‬ﻭﺩﻻﻟﺔ ﻋﻠﻰ ﳏﺒﺔ ﺍ‪‬ﺘﻤﻊ ﻟﻠﺴﻼﻡ‪ ،‬ﻓﻠﻘﺪ ﺗﻔﺮﺩ ﺍ‪‬ﺘﻤﻊ ﺍﳌﺴﻠﻢ ‪‬ﺬﻩ ﺍﻟﺘﺤﻴﺔ ﺍﻟﱵ ﻳﺸﻌﺮ ﻣﻦ ﺗﻠﻘﺎﻫﺎ ﺑﺎﻷﻣﺎﻥ‪ .‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ
‪:‬‬
‫"ﻻ ﺗﺪﺧﻠﻮﻥ ﺍﳉﻨﺔ ﺣﱴ ﺗﺆﻣﻨﻮﺍ ﻭﻻ ﺗﺆﻣﻨﻮﺍ ﺣﱴ ﲢﺎﺑﻮﺍ‪ ،‬ﺃﻭﻻ ﺃﺩﻟﻜﻢ ﻋﻠﻰ ﺷﻲﺀ ﺇﺫﺍ ﻓﻌﻠﺘﻤﻮﻩ ﲢﺎﺑﺒﺘﻢ؟ ﺃﻓﺸﻮﺍ ﺍﻟﺴﻼﻡ ﺑﻴﻨﻜﻢ‪."٢٦‬‬

‫‪ ٢٦‬ﺍﻟﻘﺸﲑﻱ‪ ،‬ﻣﺴﻠﻢ ﺑﻦ ﺍﳊﺠﺎﺝ‪ ،‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ ،‬ﻛﺘﺎﺏ ﺍﻹﳝﺎﻥ‪ ،‬ﺑﺎﺏ ﺑﻴﺎﻥ ﺃﻧﻪ ﻻ ﻳﺪﺧﻞ ﺍﳉﻨﺔ ﺇﻻ ﺍﳌﺆﻣﻨﻮﻥ‪ ،‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ‪.٥٤‬‬

‫‪٥٦‬‬
‫ﻭﻗﺪ ﺃﻛﺪ ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﺍﺑﺘﺪﺍﺀ ﺍﻵﺧﺮﻳﻦ ﺑﺎﻟﺴﻼﻡ ﻭﻣﺼﺎﻓﺤﺘﻬﻢ ﺇﻥ ﺃﻣﻜﻦ ﺫﻟﻚ‪ ،‬ﳌﺎ ﻓﻴﻪ ﻣﻦ ﺗﻌﻤﻴﻖ ﻣﻌﺎﱐ ﺍﶈﺒﺔ ﻭﺍﻟﺘﺂﻟﻒ ﻭﺍﻟﻔﻮﺯ ﲟﻐﻔﺮﺓ‬
‫ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ ،‬ﻓﻔﻲ ﺍﳊﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ‪" :‬ﻣﺎ ﻣﻦ ﻣﺴﻠﻤﲔ ﻳﻠﺘﻘﻴﺎﻥ ﻓﻴﺘﺼﺎﻓﺤﺎﻥ ﺇﻻ ﻏﻔﺮ ﳍﻤﺎ ﻗﺒﻞ ﺃﻥ ﻳﻔﺘﺮﻗﺎ‪."٢٧‬‬
‫ﻭﰲ ﺍﳊﺪﻳﺚ‪" :‬ﺇﺫﺍ ﺍﻧﺘﻬﻰ ﺃﺣﺪﻛﻢ ﺇﱃ ﺍ‪‬ﻠﺲ ﻓﻠﻴﺴﻠﻢ‪ ،‬ﻓﺈﺫﺍ ﺃﺭﺍﺩ ﺍﻥ ﻳﻘﻮﻡ ﻓﻠﻴﺴﻠﻢ ﻓﻠﻴﺴﺖ ﺍﻷﻭﱃ ﺑﺄﺣﻖ ﻣﻦ ﺍﻵﺧﺮﺓ‪."٢٨‬‬
‫ﺃﻣﺎ ﺭﺩ ﺍﻟﺴﻼﻡ ﻓﻬﻮ ﻭﺍﺟﺐ ﺩﻳﲏ ﺑﺎﺗﻔﺎﻕ ﺍﻟﻔﻘﻬﺎﺀ‪ ،‬ﻳﺄﰒ ﺗﺎﺭﻛﻪ ﻭﳛﺎﺳﺐ ﻋﻠﻴﻪ‪ ،‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪
Õ

Ô




Ó
Ò
Ñ
m :‬‬
‫‪ l

à
ß


Þ
Ý


Ü
Û

Ú
ÙØ

×
Ö‬ﺍﻟﻨﺴﺎﺀ‪.٨٦ :‬‬
‫ﻼ ﻋﻦ ﻫﺬﺍ‪ ،‬ﻓﺈﻥ ﻋﺪﻡ ﺍﳌﺒﺎﻻﺓ ﺑﺮﺩ ﺍﻟﺴﻼﻡ ﺳﻠﻮﻙ ﺍﺟﺘﻤﺎﻋﻲ ﺷﺎﺫ‪ ،‬ﺑﻞ ﳏﺮﻡ‪ ،‬ﻭﻫﻮ ﻳﺪﻝ ﻋﻠﻰ ﺍﺿﻄﺮﺍﺏ ﰲ ﺍﳌﺰﺍﺝ ﻭﺟﻔﺎﺀ ﰲ‬‫ﻭﻓﻀ ﹰ‬
‫ﺍﻟﻄﺒﻊ‪ ،‬ﻭﻣﻦ ﺃﺟﻞ ﺗﻼﰲ ﺫﻟﻚ ﺷﺮﻉ ﺍﻹﺳﻼﻡ ﺇﻓﺸﺎﺀ ﺍﻟﺴﻼﻡ ﻭﺃﻭﺟﺐ ﺭﺩﻩ ﳌﺎ ﻓﻴﻪ ﻣﻦ ﺗﻘﻮﻳﺔ ﺃﻭﺍﺻﺮ ﺍﶈﺒﺔ ﻭﺗﻌﺰﻳﺰ ﺍﻟﺘﺮﺍﺑﻂ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻲ‪.٢٩‬‬

‫اﻟﺘﻘﻮﻳﻢ اﻟﺬاﺗﻲ‬
‫ﻟﻠﺘﺄﻛﺪ ﻣﻦ ﻓﻬﻤﻚ ﻟﻠﻤﻮﺿﻮﻉ ﺃﺟﺐ ﻋﻦ ﺍﻷﺳﺌﻠﺔ ﺍﻵﺗﻴﺔ‪:‬‬
‫ﺱ‪ :١‬ﻣﺎﻣﻌﲎ "ﺇﻓﺸﺎﺀ ﺍﻟﺴﻼﻡ"؟‬
‫ﺱ‪ :٢‬ﻣﺎ ﻫﻲ ﺍﻟﺼﻴﻐﺔ ﺍﳌﺄﺛﻮﺭﺓ ﻟﻠﺴﻼﻡ؟‬
‫ﺱ‪ :٣‬ﻣﺎ ﻫﻮ ﺣﻜﻢ ﺍﺑﺘﺪﺍﺀ ﺍﻟﺴﻼﻡ ﻭﺭﺩﻩ؟‬

‫‪٢٧‬ﺍﻟﺴﺠﺴﺘﺎﱐ ﺃﺑﻮ ﺩﺍﻭﺩ‪ ،‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﺩﺏ‪ ،‬ﺑﺎﺏ ﰲ ﺍﳌﺼﺎﻓﺤﺔ‪ ،‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ ‪٥٢١٢‬‬
‫‪ ٢٨‬ﺍﻟﺴﺠﺴﺘﺎﱐ‪ ،‬ﺃﺑﻮ ﺩﺍﻭﺩ‪ ،‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﺩﺏ‪ ،‬ﺑﺎﺏ ﰲ ﺍﻟﺴﻼﻡ ﺇﺫﺍ ﻗﺎﻡ ﻣﻦ ﺍ‪‬ﻠﺲ‪ ،‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ ‪.٥٢٠٨‬‬
‫‪ ٢٩‬ﺃﺑﻮ ﻏﺪﺓ‪ ،‬ﺣﺴﻦ ﻭﺁﺧﺮﻭﻥ‪ ،‬ﺍﻹﺳﻼﻡ ﻭﺑﻨﺎﺀ ﺍ‪‬ﺘﻤﻊ‪ ،‬ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ﺹ‪.٤٩‬‬

‫‪٥٧‬‬
 ‫ﺗﻮﻗﻴﺮ اﻟﻜﺒﺎر واﻟﻌﻄﻒ ﻋﻠﻰ اﻟﺼﻐﺎر‬ ‫‪٢,٣,٤‬‬

‫ﻣﻨﺎﻗﺸﺔ‬
‫ﻟﻴﺲ ﻣﻦ ﺩﻳﻦ ﻭﻻ ﻧﻈﺎﻡ ﺣﺚ ﻋﻠﻰ ﺗﻮﻗﲑ ﺍﻟﻜﺒﺎﺭ‪ ،‬ﻭﺭﲪﺔ ﺍﻟﺼﻐﺎﺭ ﻛﻤﺎ ﻓﻌﻞ ﺍﻹﺳﻼﻡ‪ ،‬ﻓﻘﺪ‬
‫ﻧﺎﻗﺶ ﻣﻊ ﺯﻣﻼﺋﻚ ﻋﱪ ﺍﳌﻨﺘﺪﻯ‬
‫ﻣﺪﻯ ﺍﳊﺎﺟﺔ ﺇﱃ ﺗﻮﻗﲑ ﺍﻟﻜﺒﺎﺭ‬
‫ﻭﺍﻟﻌﻄﻒ ﻋﻠﻰ ﺍﻟﺼﻐﺎﺭ‪ ،‬ﰲ‬
‫ﳎﺘﻤﻌﺘﻨﺎ ﺍﳌﻌﺎﺻﺮ‪ ،‬ﻭﻛﻴﻒ ﳓﺎﻓﻆ‬
‫ﻋﻠﻰ ﻫﺬﺍ ﺍﳋﻠﻖ ﺍﻹﺳﻼﻣﻲ‬
‫ﺍﻟﺮﻓﻴﻊ؟‬
‫ﺍﻋﺘﱪ ﺫﻟﻚ ﻃﺎﻋﺔ ﻳﺘﻘﺮﺏ ‪‬ﺎ ﺇﱃ ﺍﷲ‪ ،‬ﻓﻔﻲ ﺍﳊﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ‪" :‬ﻟﻴﺲ ﻣﻨﺎ ﻣﻦ ﱂ ﻳﺮﺣﻢ‬
‫ﺻﻐﲑﻧﺎ ﻭﻳﻮﻗﺮ ﻛﺒﲑﻧﺎ‪."٣٠‬‬
‫ﻭﻛﺎﻥ ﺍﻟﻨﱯ
ﻳﺘﻠﻄﻒ ﺑﺎﻟﺼﻐﺎﺭ ﻭﻳﺪﺍﻋﺒﻬﻢ‪ ،‬ﳌﺎ ﰲ ﺫﻟﻚ ﻣﻦ ﺇﺩﺧﺎﻝ ﺍﻟﺴﺮﻭﺭ ﻋﻠﻴﻬﻢ‬
‫ﻼ‪" :‬ﻳﺎ ﺃﺑﺎ ﻋﻤﲑ‬
‫ﻼ ﻗﺎﺋ ﹰ‬
‫ﻭﻋﻠﻰ ﺃﻫﻠﻴﻬﻢ ﻭﺗﻘﻮﻳﺔ ﻟﻠﺘﺮﺍﺑﻂ ﺍﻻﺟﺘﻤﺎﻋﻲ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻣﺎﺯﺡ ﻃﻔ ﹰ‬
‫ﻣﺎ ﻓﻌﻞ ﺍﻟﻨﻐﲑ‪٣١‬؟"‪.‬‬

‫اﻟﺘﻘﻮﻳﻢ اﻟﺬاﺗﻲ‬
‫ﻟﻠﺘﺄﻛﺪ ﻣﻦ ﻓﻬﻤﻚ ﻟﻠﻤﻮﺿﻮﻉ ﺃﺟﺐ ﻋﻦ ﺍﻷﺳﺌﻠﺔ ﺍﻵﺗﻴﺔ‪:‬‬
‫ﺱ‪ :١‬ﻛﻴﻒ ﻛﺎﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻌﺎﻣﻞ ﺍﻟﺼﻐﺎﺭ؟‬
‫ﺱ‪ :٢‬ﳌﺎ ﺫﺍ ﻛﺎﻥ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﺪﺍﻋﺐ ﺍﻟﺼﻐﺎﺭ؟‬

‫‪ ٣٠‬ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﺃﺑﻮ ﻋﻴﺴﻰ ﳏﻤﺪ‪ ،‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﱪ ﻭﺍﻟﺼﻠﺔ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺭﲪﺔ ﺍﻟﺼﺒﻴﺎﻥ‪ ،‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ ‪.١٩١٩‬‬
‫‪ ٣١‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ‪ ،‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﺩﺏ‪ ،‬ﺑﺎﺏ ﺍﻻﻧﺒﺴﺎﻁ ﺇﱃ ﺍﻟﻨﺎﺱ‪ ،‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ ‪.٥٧٧٨‬‬

‫‪٥٨‬‬
 ‫أﺳﺒﺎب أﺧﺮى ﺗﻘﻮي اﻟﺘﺂﻟﻒ اﻻﺟﺘﻤﺎﻋﻲ‪:‬‬ ‫‪٣,٣,٤‬‬

‫ﺷﺮﻉ ﺍﻹﺳﻼﻡ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻷﺳﺒﺎﺏ ﺍﻷﺧﺮﻯ ﺍﻟﱵ ﺗﻘﻮﻱ ﺍﻟﺘﺮﺍﺑﻂ ﺍﻻﺟﺘﻤﺎﻋﻲ‪ ،‬ﻭﺟﻌﻠﻬﺎ ﻣﻦ ﺍﳊﻘﻮﻕ ﺍﻟﺜﺎﺑﺘﺔ ﻟﻠﻤﺴﻠﻢ ﻋﻠﻰ ﺍﳌﺴﻠﻢ‪،‬‬
‫ﲝﻴﺚ ﻻ ﻳﺴﻌﻪ ﺗﺮﻛﻬﺎ ﻣﻦ ﻏﲑ ﻋﺬﺭ‪ ،‬ﻭﻣﻦ ﺫﻟﻚ‪ :‬ﺍﻟﺪﻋﺎﺀ ﻟﻪ ﻭﺗﺒﺎﺩﻝ ﺍﻟﺰﻳﺎﺭﺓ ﻣﻌﻪ‪ ،‬ﻭﺗﺸﻤﻴﺘﻪ ﺇﺫﺍ ﻋﻄﺲ‪ ،‬ﻭﻋﻴﺎﺩﺗﻪ ﺇﺫﺍ ﻣﺮﺽ‪ ،‬ﻭﺑﺮ‬
‫ﻗﺴﻤﻪ ﻭﺳﺘﺮ ﻋﺜﺮﺍﺗﻪ ﻭﺍﻟﺼﻔﺢ ﻋﻨﻪ‪ ،‬ﻭﺇﺳﺪﺍﺀ ﺍﻟﻨﺼﺢ ﻟﻪ‪ ،‬ﻭﺇﻳﺜﺎﺭﻩ ﻋﻠﻰ ﺍﻟﻨﻔﺲ‪ ،‬ﻭﺻﺪﻗﻪ ﰲ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﺍﻟﺬﺏ ﻋﻨﻪ ﰲ ﻏﻴﺒﺘﻪ‪ ،‬ﻭﺃﻥ ﲢﺐ‬
‫ﻟﻪ ﻣﺎ ﲢﺐ ﻟﻨﻔﺴﻚ‪ ،‬ﻭﺃﻥ ﻳﻜﻮﻥ ﻗﻠﺒﻚ ﺳﻠﻴﻤﹰﺎ ﻋﻠﻴﻪ‪ ،‬ﻭﺃﻥ ﺗﺸﻬﺪ ﺟﻨﺎﺯﺗﻪ ﺇﺫﺍ ﻣﺎﺕ‪ ،‬ﻭﺍﻷﺻﻞ ﰲ ﻫﺬﺍ ﺣﺪﻳﺚ‪" :‬ﺣﻖ ﺍﳌﺴﻠﻢ ﻋﻠﻰ‬
‫ﺍﳌﺴﻠﻢ ﲬﺲ‪ :‬ﺭﺩ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﻋﻴﺎﺩﺓ ﺍﳌﺮﻳﺾ‪ ،‬ﻭﺍﺗﺒﺎﻉ ﺍﳉﻨﺎﺯﺓ‪ ،‬ﻭﺇﺟﺎﺑﺔ ﺍﻟﺪﻋﻮﺓ‪ ،‬ﻭﺗﺸﻤﻴﺖ ﺍﻟﻌﺎﻃﺲ‪."٣٢‬‬
‫ﻫﺬﺍ ﻭﻣﻦ ﺃﺳﺒﺎﺏ ﺍﻟﺘﺂﻟﻒ ﺍﻻﺟﺘﻤﺎﻋﻲ ﺍﻟﱵ ﺷﺮﻋﻬﺎ ﺍﻹﺳﻼﻡ‪ :‬ﺍﻟﺘﺰﺍﻭﺭ ﻓﻴﻤﺎ ﺑﲔ ﺍﳉﲑﺍﻥ ﻭﺍﻷﺻﺪﻗﺎﺀ‪ ،‬ﻭﻛﻔﺎﻟﺔ ﺍﻟﻴﺘﻴﻢ‪ ،‬ﻭﺍﻹﺣﺴﺎﻥ ﺇﱃ‬
‫ﺍﻷﺭﻣﻠﺔ ﻭﺍﳌﺴﻜﲔ ‪..‬ﺇﱁ‪ ،‬ﻭﺍﻷﺻﻞ ﰲ ﻫﺬﺍ ﻛﻠﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ lÃÂÁ À ¿
m :‬ﺍﳌﺎﺋﺪﺓ‪.٢ :‬‬

‫اﻟﺘﻘﻮﻳﻢ اﻟﺬاﺗﻲ‬
‫ﻟﻠﺘﺄﻛﺪ ﻣﻦ ﻓﻬﻤﻚ ﻟﻠﻤﻮﺿﻮﻉ ﺃﺟﺐ ﻋﻦ ﺍﻷﺳﺌﻠﺔ ﺍﻵﺗﻴﺔ‪:‬‬
‫ﺱ‪ :١‬ﻣﺎ ﻫﻮ ﺣﻖ ﺍﳌﺴﻠﻢ ﻋﻞ ﺍﳌﺴﻠﻢ‪ ،‬ﻛﻤﺎ ﻫﻮ ﰲ ﺍﳊﺪﻳﺚ ﺍﳌﺬﻛﻮﺭ ﺃﻋﻼﻩ؟‬
‫ﺱ‪ :٢‬ﻣﺎ ﻫﻮ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﻭﺟﻮﺏ ﻫﺬﻩ ﺍﳊﻘﻮﻕ ﻟﻜﻞ ﻣﺴﻠﻢ ﻋﻠﻰ ﺃﺧﻴﻪ ﺍﳌﺴﻠﻢ؟‬

‫‪ ٣٢‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ‪ ،‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻛﺘﺎﺏ ﺍﳉﻨﺎﺋﺰ‪ ،‬ﺑﺎﺏ ﺍﻷﻣﺮ ﺑﺎﺗﺒﺎﻉ ﺍﳉﻨﺎﺋﺰ‪ ،‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ ‪.١١٨٣‬‬

‫‪٥٩‬‬
 ‫دﻋﻮة ا‪/‬ﺳﻼم إﻟﻰ ا‪4‬ﺧﻼق اﻟﻔﺎﺿﻠﺔ‬ ‫‪٤,٤‬‬

‫ﻧﺸــــﺎط‬
‫ﺍﻷﺧﻼﻕ ﻗﺴﻤﺎﻥ‪ ،‬ﺃﺧﻼﻕ ﻛﺮﳝﺔ ﻭﺃﺧﻼﻕ ﺫﻣﻴﻤﺔ‪ ،‬ﻭﻗﺪ ﺟﺎﺀﺕ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺗﺪﻋﻮ‬
‫ﺇﱃ ﺗﺰﻛﻴﺔ ﺍﻟﻨﻔﻮﺱ ﻭﺗﻄﻬﲑﻫﺎ ﺣﱴ ﺗﻜﻮﻥ ﻛﺮﳝﺔ ﺍﻷﺧﻼﻕ ﻧﺒﻴﻠﺔ ﺍﻟﺴﺠﺎﻳﺎ‪.٣٣‬‬ ‫ﺣﺎﻭﻝ ﺃﻥ ﺗﺪﺭﺏ‬
‫ﻭﻗﺪ ﺑﻠﻎ ﺍﻫﺘﻤﺎﻡ ﺍﻹﺳﻼﻡ ﺑﺎﻷﺧﻼﻕ ﺃﻥ ﺟﻌﻞ ﲢﻘﻴﻘﻬﺎ ﻣﻦ ﻏﺎﻳﺎﺕ ﺍﻟﺒﻌﺜﺔ ﺍﻟﻨﺒﻮﻳﺔ‪" :‬ﺇﳕﺎ‬ ‫ﻧﻔﺴﻚ ﻋﻠﻰ ﺍﻟﺘﺤﻠﻲ ‪‬ﺬﻩ‬
‫ﺑﻌﺜﺖ ﻷﲤﻢ ﻣﻜﺎﺭﻡ ﺍﻷﺧﻼﻕ‪ ."٣٤‬ﻭﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺇﺷﺎﺭﺓ ﺑﻴﻨﺔ ﺇﱃ ﺃﻥ ﻣﻜﺎﺭﻡ ﺍﻷﺧﻼﻕ‬ ‫ﺍﻷﺧﻼﻕ ﺍﻟﻔﺎﺿﻠﺔ ﻭﺇﻟﺰﺍﻣﻬﺎ ﰲ‬
‫ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﳌﻜﺘﺴﺒﺔ ﻏﺎﻟﺒﺎ‪ ،‬ﻻ ﺍﳉﺒﻠﻴﺔ ﺍﶈﻀﺔ‪ ،‬ﻭﻫﻲ ﺃﻳﻀﺎ ﻣﻦ ﺃﻫﺪﺍﻑ ﺩﻋﻮﺓ ﺍﻷﻧﺒﻴﺎﺀ‬ ‫ﺣﻴﺎﺗﻚ ﺍﻟﻴﻮﻣﻴﺔ‪ ،‬ﻭﻗﻮﻡ ﻣﺪﻯ‬
‫ﲨﻴﻌﺎ‪ ،‬ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ ،‬ﺣﱴ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ
‪ :‬ﻣﺎ ﻣﻦ ﺷﻲﺀ ﺃﺛﻘﻞ ﰲ ﺍﳌﻴﺰﺍﻥ‬ ‫ﺍﻟﺘﺰﺍﻣﻚ ‪‬ﺬﻩ ﺍﻷﺧﻼﻕ‬
‫ﻣﻦ ﺣﺴﻦ ﺍﳋﻠﻖ‪."٣٥‬‬ ‫ﺃﺳﺒﻮﻋﻴﹰﺎ‬
‫ﻭﻗﺪ ﻋﺮﻑ ﺍﻹﺳﻼﻡ ﺑﻜﻮﻧﻪ ﺍﻣﺮﺍ ﲟﻜﺎﺭﻡ ﺍﻷﺧﻼﻕ ﻭﻣﺆﺛﺮﺍ ﰲ ﺃﺧﻼﻕ ﺍﺗﺒﺎﻋﻪ ‪‬ﺬﻳﺒﹰﺎ‬
‫ﻭﻛﺮﻣﹰﺎ‪.٣٦‬‬
‫ﻫﺬﺍ‪ ،‬ﻭﻟﻴﺲ ﺍﳋﻠﻖ ﺍﳌﻄﻠﻮﺏ ﰲ ﺍﻹﺳﻼﻡ ﳎﺮﺩ ﻣﻌﺮﻓﺔ ﺃﻥ ﺍﻟﺼﺪﻕ ﻓﻀﻴﻠﺔ‪ ،‬ﻭﺍﻟﻜﺬﺏ ﺭﺫﻳﻠﺔ‪ ،‬ﻭﺃﻥ ﺍﻹﺧﻼﺹ ﲰﻮ‪ ،‬ﻭﺍﳋﺪﺍﻉ ﺍﳓﻄﺎﻁ‪،‬‬
‫ﻭﻻ ﳎﺮﺩ ﺍﳊﺪﻳﺚ ﻓﻴﻤﺎ ﺑﲔ ﺍﻟﻨﺎﺱ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻭﺇﳕﺎ ﺍﳋﻠﻖ ﻫﻮ ﺗﻔﺎﻋﻞ ﺍﻟﻨﻔﺲ ﻭﺗﺄﺛﺮﻫﺎ ﲟﺎ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻜﻮﻥ ﻋﻠﻴﻪ ﻭﺗﺘﺼﻒ ﺑﻪ ﻣﻦ ﻣﻜﺎﺭﻡ‬
‫ﺍﻷﺧﻼﻕ ﺍﺑﺘﻐﺎﺀ ﺭﺿﻮﺍﻥ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﻣﺎ ﻳﻨﺒﻐﻲ ﺃﻥ ‪‬ﺠﺮﻩ ﻭﺗﺘﺮﻛﻪ ﻣﻦ ﺫﻣﻴﻤﻬﺎ ﻭﻓﺎﺳﺪﻫﺎ‪ ،‬ﺍﺑﺘﻐﺎﺀ ﻣﺮﺿﺎﺓ ﺍﷲ ﺃﻳﻀﺎ‪ ،‬ﻷﻥ ﺇﺻﻼﺡ ﺍﻟﺒﺎﻃﻦ‬
‫ﻫﻮ ﺃﺳﺎﺱ ﺇﺿﻼﺡ ﺍﻟﻈﺎﻫﺮ‪ ،‬ﻭﺇﻥ ﺍﻷﺧﻼﻕ ﺍﻟﻜﺮﳝﺔ ﳍﻲ ﺍﻟﺸﺠﺮﺓ ﺍﻟﻄﻴﺒﺔ ﺍﻟﱵ ﺗﺆﰐ ﺃﻛﻠﻬﺎ ﻛﻞ ﺣﲔ ﺑﺈﺫﻥ ﺭ‪‬ﺎ ﻭﻣﻦ ﺃﺟﻠﻪ‪ ،‬ﻻ ﻣﻦ ﺃﺟﻞ‬
‫ﺍﻷﻋﺮﺍﻑ ﻭﺍﻟﻌﺎﺩﺍﺕ‪.‬‬
‫ﻭﻗﺪ ﻗﺴﻢ ﺑﻌﺾ ﺍﻟﺒﺎﺣﺜﲔ ﺍﳌﻌﺎﺻﺮﻳﻦ ﺍﻷﺧﻼﻕ ﺇﱃ ﲬﺴﺔ ﺃﻗﺴﺎﻡ‪ :‬ﻓﺮﺩﻳﺔ‪ :‬ﻛﺎﻟﺼﱪ ﻭﺍﻟﻌﻔﺔ ﻭﺿﺒﻂ ﺍﻟﻨﻔﺲ‪ ،‬ﻭﺃﺳﺮﻳﺔ‪ :‬ﻛﺎﻹﺣﺴﺎﻥ‬
‫ﺍﻟﻮﺍﻟﺪﻳﻦ ﻭﻟﻠﺰﻭﺟﺔ‪ ،‬ﻭﺍﺟﺘﻤﺎﻋﻴﺔ‪ :‬ﻛﺈﻓﺸﺎﺀ ﺍﻟﺴﻼﻡ ﻭﻋﻴﺎﺩﺓ ﺍﳌﺮﻳﺾ‪ .‬ﻭﻣﺘﻌﻠﻘﺔ ﲝﻖ ﺍﷲ ﺗﻌﺎﱃ‪ :‬ﻛﺎﻟﺼﺪﻕ ﻣﻊ ﺍﷲ ﺗﻌﺎﱃ‪ ،...‬ﺇﺿﺎﻓﺔ ﺇﱃ‬
‫ﺃﺧﻼﻕ ﺍﻟﺪﻭﻟﺔ‪ :‬ﻛﺎﻟﺮﻓﻖ ﺑﺎﻟﺮﻋﻴﺔ ﻭﺍﻟﻌﻤﻞ ﺑﺎﻟﺸﻮﺭﻯ‪ ،٣٧‬ﻭﻣﻦ ﺃﻫﻢ ﺍﳌﻜﺎﺭﻡ ﺍﻷﺧﻼﻗﻴﺔ ﺍﻟﱵ ﺩﻋﺎ ﺇﻟﻴﻬﺎ ﺍﻹﺳﻼﻡ ﻣﺎ ﻳﻠﻲ‪:‬‬

‫‪ ٣٣‬ﺍﻷﺷﻘﺮ‪ ،‬ﻋﻤﺮ ﺳﻠﻴﻤﺎﻥ‪ ،‬ﳓﻮ ﺛﻘﺎﻓﺔ ﺇﺳﻼﻣﻴﺔ ﺃﺻﻴﻠﺔ‪ ،‬ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ﺹ‪.١٥٨‬‬
‫‪ ٣٤‬ﺍﻟﺒﻴﻬﻘﻲ‪ ،‬ﺃﲪﺪ ﺑﻦ ﺍﳊﺴﲔ‪ ،‬ﺳﻨﻦ ﺍﻟﺒﻴﻬﻘﻲ ﺍﻟﻜﱪﻯ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺸﻬﺎﺩﺍﺕ‪ ،‬ﺑﺎﺏ ﺑﻴﺎﻥ ﻣﻜﺎﺭﻡ ﺍﻷﺧﻼﻕ ﻭﻣﻌﺎﻟﻴﻬﺎ‪ ،‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ ‪.٢١٣٧٩‬‬
‫‪٣٥‬ﺍﻟﺴﺠﺴﺘﺎﱐ‪ ،‬ﺃﺑﻮ ﺩﺍﻭﺩ‪ ،‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﺩﺏ‪ ،‬ﺑﺎﺏ ﺣﺴﻦ ﺍﳋﻠﻖ‪ ،‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ ‪.٤٧٩٩‬‬
‫‪ ٣٦‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ‪ ،‬ﺃﺻﻮﻝ ﺍﻟﻨﻈﺎﻡ ﺍﻻﺟﺘﻤﺎﻋﻲ ﰲ ﺍﻹﺳﻼﻡ‪ ،‬ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ﺹ‪.٢٠٧‬‬
‫‪ ٣٧‬ﺃﺑﻮ ﻏﺪﺓ‪ ،‬ﺣﺴﻦ ﻭﺁﺧﺮﻭﻥ‪ ،‬ﺍﻹﺳﻼﻡ ﻭﺑﻨﺎﺀ ﺍ‪‬ﺘﻤﻊ‪ ،‬ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ص‪.٥١‬‬

‫‪٦٠‬‬
 ‫اﻟﺼﺪق‪:‬‬ ‫‪١,٤,٤‬‬

‫ﻟﻘﺪ ﺍﺳﺘﻄﺎﻉ ﺍﻹﺳﻼﻡ ﺃﻥ ﳛﻤﻲ ﺃﻓﺮﺍﺩ ﺍ‪‬ﺘﻤﻊ ﻣﻦ ﺍﻟﻮﻗﻮﻉ ﰲ ﺍﻟﻔﺠﻮﺭ ﻭﺍﳌﻌﺎﺻﻲ ﺑﺎﻟﺘﺄﻛﻴﺪ ﻋﻠﻰ ﻓﻀﻴﻠﺔ ﺍﻟﺼﺪﻕ ﻭﺍﻻﻟﺘﺰﺍﻡ ‪‬ﺎ‪ ،‬ﻷﻥ‬
‫ﺍﻟﺼﺪﻕ ﻳﻬﺪﻱ ﺇﱃ ﺍﻟﱪ‪ ،‬ﻭﻳﺪﻓﻊ ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﻃﺮﻳﻖ ﺍﻟﻔﻼﺡ ﻭﺍﻟﻨﺠﺎﺡ‪.٣٨‬‬
‫ﻭﰲ ﺃﳘﻴﺔ ﺍﻟﺼﺪﻕ ﻭﺍﳊﺚ ﻋﻠﻴﻪ ﻗﺎﻝ ﺍﻟﺮﺳﻮﻝ
‪" :‬ﺇﻥ ﺍﻟﺼﺪﻕ ﻳﻬﺪﻱ ﺇﱃ ﺍﻟﱪ ﻭﺇﻥ ﺍﻟﱪ ﻳﻬﺪﻱ ﺇﱃ ﺍﳉﻨﺔ ﻭﻻ ﻳﺰﺍﻝ ﺍﻟﺮﺟﻞ ﻳﺼﺪﻕ‬
‫ﺣﱴ ﻳﻜﺘﺐ ﻋﻨﺪ ﺍﷲ ﺻﺪﻳﻘﺎ‪ ،‬ﻭﺇﻥ ﺍﻟﻜﺬﺏ ﻳﻬﺪﻱ ﺇﱃ ﺍﻟﻔﺠﻮﺭ ﻭﺇﻥ ﺍﻟﻔﺠﻮﺭ ﻳﻬﺪﻱ ﺇﱃ ﺍﻟﻨﺎﺭ ﻭﺇﻥ ﺍﻟﺮﺟﻞ ﻟﻴﻜﺬﺏ ﺣﱴ ﻳﻜﺘﺐ ﻋﻨﺪ‬
‫ﺍﷲ ﻛﺬﺍﺑﹰﺎ‪."٣٩‬‬
‫ﻭﺍﻟﺼﺪﻕ ﻳﻜﻮﻥ ﻣﻊ ﺍﷲ ﻭﻣﻊ ﺍﻟﻨﺎﺱ ﻭﻣﻊ ﺍﻟﻨﻔﺲ‪ .‬ﻓﺎﻟﺼﺪﻕ ﻣﻊ ﺍﷲ ﻳﻜﻮﻥ ﺑﺘﻨﻔﻴﺬ ﺃﻭﺍﻣﺮﻩ‪ ،‬ﻭﻋﺪﻡ ﺍﻹﺷﺮﺍﻙ ﺑﻪ‪ ،‬ﻭﺍﻟﺼﺪﻕ ﻣﻊ ﺍﻟﻨﺎﺱ‬
‫ﻳﻜﻮﻥ ﲝﺴﻦ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻌﻬﻢ‪ ،‬ﻭﻋﺪﻡ ﺧﺪﺍﻋﻬﻢ‪ ،‬ﻭﺍﻟﺼﺪﻕ ﻣﻊ ﺍﻟﻨﻔﺲ ﻳﻜﻮﻥ ﺑﻌﺪﻡ ﺇﻳﺮﺍﺩﻫﺎ ﺍﳌﻬﺎﻟﻚ‪ ،‬ﻭﺍﻟﻠﺠﻮﺀ ﺇﱃ ﺍﷲ ﰲ ﺍﻟﺴﺮ ﻭﺍﻟﻌﻠﻦ‪،‬‬
‫ﻭﺃﺩﺍﺀ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ‪.٤٠‬‬

‫اﻟﺘﻘﻮﻳﻢ اﻟﺬاﺗﻲ‬
‫ﻟﻠﺘﺄﻛﺪ ﻣﻦ ﻓﻬﻤﻚ ﻟﻠﻤﻮﺿﻮﻉ ﺃﺟﺐ ﻋﻦ ﺍﻷﺳﺌﻠﺔ ﺍﻵﺗﻴﺔ‪:‬‬
‫ﺱ‪ :١‬ﺍﺫﻛﺮ ﺣﺪﻳﺜﹰﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﳘﻴﺔ ﺍﻟﺼﺪﻕ؟‬
‫ﺱ‪ :٢‬ﻛﻴﻒ ﻳﻜﻮﻥ ﺍﻹﻧﺴﺎﻥ ﺻﺎﺩﻗﹰﺎ ﻣﻊ ﺍﷲ ﻭﻣﻊ ﺍﻟﻨﺎﺱ ﻭﻣﻊ ﻧﻔﺴﻪ؟‬

‫‪ ٣٨‬ﺍﻟﻔﺮﺝ‪ ،‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻣﺒﺎﺭﻙ‪ ،‬ﺑﻨﺎﺀ ﺍ‪‬ﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ﺹ‪ .٥٠‬ﺍﻷﺷﻘﺮ‪ ،‬ﻋﻤﺮ ﺳﻠﻴﻤﺎﻥ‪ ،‬ﳓﻮ ﺛﻘﺎﻓﺔ ﺇﺳﻼﻣﻴﺔ ﺃﺻﻴﻠﺔ‪ ،‬ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ﺹ‪.١٦٥‬‬
‫‪٣٩‬ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ‪ ،‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﺩﺏ‪ ،‬ﺑﺎﺏ ﻳﺎﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺍﺗﻘﻮﺍ ﺍﷲ‪ ،‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ ‪.٥٧٤٣‬‬
‫‪ ٤٠‬ﺍﻟﻔﺮﺝ‪ ،‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻣﺒﺎﺭﻙ‪ ،‬ﺑﻨﺎﺀ ﺍ‪‬ﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ﺹ‪.٥١‬‬

‫‪٦١‬‬
 ‫اﻟﺼﺒﺮ‬ ‫‪٢,٤,٤‬‬

‫ﻟﻘﺪ ﺃﻣﺮ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺑﺎﻟﺼﱪ ﻓﻘﺎﻝ ﺗﻌﺎﱃ‪ lÂ

Á
À
¿

¾


½
¼
m :‬ﺍﻷﺣﻘﺎﻑ‪ .٣٥:‬ﻭﺍﻟﺼﱪ ﺧﻠﻖ‬
‫ﻭﻓﻀﻴﻠﺔ ﳛﺘﺎﺝ ﺇﻟﻴﻬﺎ ﺍﳌﺴﻠﻢ ﰲ ﺧﻮﺽ ﻣﻌﺘﺮﻙ ﺍﳊﻴﺎﺓ ﻓﻄﺎﻟﺐ ﺍﻟﻌﻠﻢ ﳏﺘﺎﺝ ﻟﻠﺼﱪ ﻟﻴﻨﺎﻝ ﺍﻟﻌﻠﻢ ﺍﻟﺬﻱ ﻳﺮﻳﺪ ﺍﻛﺘﺴﺎﺑﻪ‪ ،‬ﻭﺍﳌﻌﻠﻢ ﳏﺘﺎﺝ ﺇﱃ‬
‫ﺍﻟﺼﱪ ﻟﺘﻮﺻﻴﻞ ﺍﻷﻓﻜﺎﺭ ﺇﱃ ﺃﺫﻫﺎﻥ ﺍﳌﺘﻌﻠﻤﲔ‪ ،‬ﻭﺍﻷﺏ ﻭﺍﻷﻡ ﳏﺘﺎﺟﺎﻥ ﺇﱃ ﺍﻟﺼﱪ ﻋﻠﻰ ﺗﺮﺑﻴﺔ ﺍﻷﻭﻻﺩ‪ ،‬ﻭﻛﻞ ﻓﺮﺩ ﻣﻦ ﺃﻓﺮﺍﺩ ﺍ‪‬ﺘﻤﻊ ﳏﺘﺎﺝ‬
‫ﺇﱃ ﻫﺬﻩ ﺍﳋﺼﻠﺔ ﻛﻲ ﻳﺼﻞ ﺇﱃ ﻣﻨﺎﻟﻪ‪.‬‬
‫ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥ ﺍﳌﺮﺀ ﻣﺘﻌﺠﻞ ﻟﻠﻨﺘﺎﺋﺞ ﺑﻄﺒﻴﻌﺘﻪ ﻭﳛﺐ ﺍﻟﻘﻴﺎﻡ ﺑﺎﻷﻋﻤﺎﻝ ﺍﻟﺴﻬﻠﺔ‪ ،‬ﻭﻳﺴﻌﻰ ﺩﻭﻣﹰﺎ ﺇﱃ ﺍﻟﺘﺤﺎﻳﻞ ﻋﻠﻰ ﻧﻈﻢ ﺍ‪‬ﺘﻤﻊ ﻟﻠﺘﺨﻠﺺ‬
‫ﻣﻦ ﺍﻷﻋﺒﺎﺀ ﺍﻟﱵ ﻛﻠﻒ ‪‬ﺎ ﻭﻫﺬﺍ ﻣﻨﺎﻑ ﳌﺎ ﺃﻣﺮ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺑﻪ ﻭﺣﺚ ﻋﻠﻴﻪ ﺣﻴﺚ ﻗﺎﻝ ﺗﻌﺎﱃ‪l°  ¯ ® ¬
m
:‬‬
‫ﺍﻟﻨﺴﺎﺀ‪ .٢٥ :‬ﻟﺬﺍ ﻓﺈﻥ ﻓﻀﻴﻠﺔ ﺍﻟﺼﱪ ﻣﱴ ﻣﺎ ﺗﻮﻓﺮﺕ ﻟﺪﻯ ﺃﻓﺮﺍﺩ ﳎﺘﻤﻊ ﻣﺎ ﺍﺳﺘﻄﺎﻉ ﺃﻥ ﻳﻈﻔﺮ ﲟﺎ ﻳﺘﻤﻨﺎﻩ ﻭﻳﺴﻌﻰ ﺇﻟﻴﻪ ﻣﻦ ﺭﻓﻌﺔ ﻭﻋﺰﺓ ﺑﲔ‬
‫ﺍﻟﺸﻌﻮﺏ‪ ،‬ﻭﺃﺻﺒﺢ ﺷﻌﺒﹰﺎ ﻣﻬﺎﺑﹰﺎ ﻭﳏﺘﺮﻣﹰﺎ‪.٤١‬‬

‫اﻟﺘﻘﻮﻳﻢ اﻟﺬاﺗﻲ‬
‫ﻟﻠﺘﺄﻛﺪ ﻣﻦ ﻓﻬﻤﻚ ﻟﻠﻤﻮﺿﻮﻉ ﺃﺟﺐ ﻋﻦ ﺍﻷﺳﺌﻠﺔ ﺍﻵﺗﻴﺔ‪:‬‬
‫ﺱ‪ :١‬ﺍﺫﻛﺮ ﺁﻳﺔ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺗﺪﻋﻮ ﺇﱃ ﺍﻟﺼﱪ؟‬
‫ﺱ‪ :٢‬ﻣﺎﻫﻲ ﺍﻟﺜﻤﺮﺍﺕ ﺍﻟﱵ ﻳﻨﺎﳍﺎ ﺍ‪‬ﺘﻤﻊ ﺍﻟﺬﻱ ﻳﺘﺤﻠﻰ ﺑﺎﻟﺼﱪ؟‬

‫‪ ٤١‬ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ﺹ‪.٥٢-٥١‬‬

‫‪٦٢‬‬
 ‫اﻟﺤﻴﺎء‬ ‫‪٣,٤,٤‬‬

‫ﺍﳊﻴﺎﺀ ﻫﻮ ﺍﳋﺠﻞ ﻭﺍﻻﺣﺘﺸﺎﻡ ﻭﻫﻮ ﻏﲑ ﺍﳋﺠﻞ ﺍﳌﺬﻣﻮﻡ ﺍﻟﺬﻱ ﻫﻮ ﺿﻌﻒ ﰲ ﺍﻟﻨﻔﺲ‪ .‬ﻭﻗﺪ ﻋﺪ ﺭﺳﻮﻝ ﺍﷲ
ﺍﳊﻴﺎﺀ ﺷﻌﺒﺔ ﻣﻦ‬
‫ﺍﻹﳝﺎﻥ‪ .٤٢‬ﻭﻣﺮﺩﻭﺩ ﺍﳊﻴﺎﺀ ﻋﻠﻰ ﺍﻟﻔﺮﺩ ﻭﺍ‪‬ﺘﻤﻊ ﻋﻈﻴﻢ‪ ،‬ﻓﻬﻮ ﳝﻨﻊ ﻣﻦ ﺍﻟﻮﻗﻮﻉ ﰲ ﺍﻟﺮﺫﺍﺋﻞ ﻭﳝﻨﻊ ﻣﻦ ﺇﻳﻘﺎﻉ ﺍﻟﻀﺮﺭ ﺑﺎﻵﺧﺮﻳﻦ‪ ،‬ﻭﰲ‬
‫ﺍﳌﻘﺎﺑﻞ ﻓﺈﻥ ﺍﳌﺮﺀ ﺍﻟﺬﻱ ﻻ ﻳﺘﺼﻒ ﺑﺎﳊﻴﺎﺀ ﻫﻮ ﻛﺎﻟﺒﻬﻴﻤﺔ ﻻ ﻳﺘﻮﺭﻉ ﻣﻦ ﺍﺭﺗﻜﺎﺏ ﺃﻱ ﻣﻈﻬﺮ ﻣﻨﺎﻑ ﻟﻸﺧﻼﻕ ﻛﻤﺎ ﻻ ﻳﺘﻮﺭﻉ ﻋﻦ ﺍﻟﺴﺐ‬
‫ﻭﺍﻟﺸﺘﻢ ﻭﺍﻷﺫﻯ ﺍﳌﺴﺒﺐ ﻟﻠﻌﺪﺍﻭﺓ ﻭﺍﻟﺒﻐﻀﺎﺀ‪ ،‬ﻭﻗﺪ ﺻﺪﻕ ﺍﻟﺮﺳﻮﻝ
ﻋﻨﺪﻣﺎ ﻗﺎﻝ‪" :‬ﺇﺫﺍ ﱂ ﺗﺴﺘﺢ ﻓﺎﺻﻨﻊ ﻣﺎﺷﺌﺖ‪."٤٣‬‬
‫ﻭﻛﻤﺎ ﻳﺴﺘﺤﻴﻲ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺍﳋﻠﻖ‪ ،‬ﻓﻌﻠﻴﻪ ﺃﻥ ﻳﺴﺘﺤﻴﻲ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﺑﻞ ﺇﻥ ﺍﷲ ﺗﻌﺎﱃ ﺃﺣﻖ ﺃﻥ ﻳﺴﺘﺤﻴﺎ ﻣﻨﻪ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪
m :‬‬
‫‪
lon m l k jih g f e d c ba ` _ ^ ] \ [ Z‬‬
‫ﺍﻟﻨﺴﺎﺀ‪ .١٠٨ :‬ﻭﻣﻦ ﺍﳌﻼﺣﻆ ﺃﻥ ﺍﻟﻨﺎﺱ ﺟﺒﻠﻮﺍ ﻋﻠﻰ ﺣﺐ ﺍﳊﻴﻲ ﺍﻟﻠﻄﻴﻒ ﻭﻛﺮﺍﻫﺔ ﺍﻟﺒﺬﻱﺀ ﺍﻟﻔﺎﺣﺶ‪.٤٤‬‬

‫اﻟﺘﻘﻮﻳﻢ اﻟﺬاﺗﻲ‬
‫ﻟﻠﺘﺄﻛﺪ ﻣﻦ ﻓﻬﻤﻚ ﻟﻠﻤﻮﺿﻮﻉ ﺃﺟﺐ ﻋﻦ ﺍﻷﺳﺌﻠﺔ ﺍﻵﺗﻴﺔ‪:‬‬
‫ﺱ‪ :١‬ﲢﺪﺙ ﻋﻦ ﻣﺮﺩﻭﺩ ﺍﳊﻴﺎﺀ ﻋﻠﻰ ﺍﻟﻔﺮﺩ ﻭﺍ‪‬ﺘﻤﻊ؟‬
‫ﺱ‪ :٢‬ﻣﺎ ﻫﻮ ﺍﳊﻴﺎﺀ ﻭﻣﺎ ﺍﻟﻔﺮﻕ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﳋﺠﻞ؟‬

‫‪٤٢‬ﺃﲪﺪ ﺑﻦ ﺷﻌﻴﺐ‪ ،‬ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ‪ ،‬ﻛﺘﺎﺏ ﺍﻹﳝﺎﻥ ﻭﺷﺮﺍﺋﻌﻪ‪ ،‬ﺑﺎﺏ ﺫﻛﺮ ﺷﻌﺐ ﺍﻹﳝﺎﻥ‪ ،‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ ‪.٥٠٠٦‬‬
‫‪ ٤٣‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ‪ ،‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﺩﺏ‪ ،‬ﺑﺎﺏ ﺇﺫﺍ ﱂ ﺗﺴﺘﺢ ﻓﺎﺻﻨﻊ ﻣﺎ ﺷﺌﺖ‪ ،‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ ‪.٥٧٦٩‬‬
‫‪ ٤٤‬ﺍﻟﻔﺮﺝ‪ ،‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻣﺒﺎﺭﻙ‪ ،‬ﺑﻨﺎﺀ ﺍ‪‬ﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ﺹ‪ .٥٣‬ﺃﺑﻮ ﻏﺪﺓ‪ ،‬ﺣﺴﻦ ﻭﺁﺧﺮﻭﻥ‪ ،‬ﺍﻹﺳﻼﻡ ﻭﺑﻨﺎﺀ ﺍ‪‬ﺘﻤﻊ‪ ،‬ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ﺹ‪.٥٣-٥٢‬‬

‫‪٦٣‬‬
 ‫اﻟﺒﺸﺎﺷﺔ وﻃﻼﻗﺔ اﻟﻮﺟﻪ‬ ‫‪٤,٤,٤‬‬

‫ﻭﻫﻲ ﻣﻦ ﺍﻟﺼﻔﺎﺕ ﺍﻟﱵ ﺗﺪﻝ ﻋﻠﻰ ﺍﻋﺘﺪﺍﻝ ﰲ ﺍﳌﺰﺍﺝ ﻭﺳﻼﻣﺔ ﰲ ﺍﻟﺼﺤﺔ ﺍﻟﻨﻔﺴﻴﺔ‪ ،‬ﻛﻤﺎ ﺃ‪‬ﺎ ﻣﻦ ﺃﻫﻢ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﺗﻘﺮﺑﻚ ﺇﱃ ﻗﻠﻮﺏ‬
‫ﺍﻟﻨﺎﺱ ﻭﺗﻮﺛﻖ ﺻﻠﺘﻚ ‪‬ﻢ‪ ،‬ﻭﻫﻲ ﺍﻟﱵ ﻳﺘﻌﺎﺷﺮ ‪‬ﺎ ﺃﻫﻞ ﺍﳉﻨﺔ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ l
ä
ã
â
á
à
ß
m :‬ﻋﺒﺲ ‪:‬‬
‫‪ .٣٩-٣٨‬ﻭﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ‪" :‬ﻛﻞ ﻣﻌﺮﻭﻑ ﺻﺪﻗﺔ ﻭﺇﻥ ﻣﻦ ﺍﳌﻌﺮﻭﻑ ﺃﻥ ﺗﻠﻘﻰ ﺃﺧﺎﻙ ﺑﻮﺟﻪ ﻃﻠﻖ‪."٤٥‬‬
‫ﺃﻣﺎ ﺻﺎﺣﺐ ﺍﻟﻮﺟﻪ ﺍﻟﻌﺒﻮﺱ ﻭﺍﳉﺒﲔ ﺍﳌﻘﻄﺐ ﻓﻐﺎﻟﺒﺎ ﻣﺎ ﻳﻌﺎﱐ ﻣﻦ ﺍﻃﺮﺍﺑﺎﺕ ﻧﻔﺴﻴﺔ ﻭﻳﻌﻴﺶ ﰲ ﺣﺎﻟﺔ ﻣﻦ ﺍﻻﻛﺘﺌﺎﺏ ﻭﺍﳍﻤﻮﻡ ﺍﻟﱵ ﻻ ‪‬ﺎﻳﺔ‬
‫ﳍﺎ‪.٤٦‬‬

‫اﻟﺘﻘﻮﻳﻢ اﻟﺬاﺗﻲ‬
‫ﻟﻠﺘﺄﻛﺪ ﻣﻦ ﻓﻬﻤﻚ ﻟﻠﻤﻮﺿﻮﻉ ﺃﺟﺐ ﻋﻦ ﺍﻷﺳﺌﻠﺔ ﺍﻵﺗﻴﺔ‪:‬‬
‫ﺱ‪ :١‬ﻣﺎ ﻫﻮ ﺃﺛﺮ ﺍﻟﺒﺸﺎﺷﺔ ﻭﻃﻼﻗﺔ ﺍﻟﻮﺟﻪ ﻋﻠﻰ ﺍﻟﻌﻼﻗﺔ ﻣﻊ ﺍﻵﺧﺮﻳﻦ ؟‬
‫ﺱ‪ :٢‬ﻋﻠﻰ ﺃﻱ ﺷﻲﺀ ﺗﺪﻝ ﻋﺒﻮﺳﺔ ﺍﻟﻮﺟﻪ؟‬

‫‪ ٤٥‬ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﺃﺑﻮ ﻋﻴﺴﻰ ﳏﻤﺪ‪ ،‬ﺳﻦ ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﱪ ﻭﺍﻟﺼﻠﺔ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﻃﻼﻗﺔ ﺍﻟﻮﺟﻪ ﻭﺣﺴﻦ ﺍﻟﺒﺸﺮ‪ ،‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ ‪.١٩٧٠‬‬
‫‪ ٤٦‬ﺍﻟﻔﺮﺝ‪ ،‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻣﺒﺎﺭﻙ‪ ،‬ﺑﻨﺎﺀ ﺍ‪‬ﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ﺹ‪.٥٤-٥٣‬‬

‫‪٦٤‬‬
 ‫اﻟﻤﺪاراة واﻟﺘﻠﻄﻒ ﺑﺎ‪N‬ﺧﺮﻳﻦ‬ ‫‪٥,٤,٤‬‬

‫ﺍﳌﺪﺍﺭﺍﺓ ﻫﻲ ﺍﻟﺘﻠﻄﻒ ﺑﺎﻹﻧﺴﺎﻥ ﻟﻠﺤﺪ ﻣﻦ ﺿﺮﺭﻩ‪ ،‬ﻭﻫﻲ ﻣﻦ ﺍﻟﺪﺭﺀ ﻭﺍﻟﺪﻓﻊ‪ ،‬ﺃﻭ ﻣﻦ ﺍﳌﺪﺍﻭﺭﺓ ﻭﺍ‪‬ﺎﺭﺍﺓ ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﺍﳋﲑ‪ .‬ﻭﻫﻲ ﻏﲑ‬
‫ﺍﻟﻨﻔﺎﻕ ﻭﺍﳌﺪﺍﻫﻨﺔ ﺑﺼﻘﺪ ﺇﻗﺮﺍﺭ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﺑﺎﻃﻠﻪ‪ .‬ﻭﺍﻟﻐﺎﻳﺔ ﻣﻨﻬﺎ ﲡﻨﺐ ﺇﺛﺎﺭﺓ ﺍﳋﻼﻑ ﻣﻊ ﺍﻵﺧﺮﻳﻦ ﻟﻠﻮﺻﻮﻝ ‪‬ﻢ ﺇﱃ ﺍﳊﻖ‪ ،‬ﻭﻫﻲ ﺗﺪﻝ‬
‫ﻋﻠﻰ ﻛﻤﺎﻝ ﰲ ﺍﻟﻌﻘﻞ ﻭﺣﺴﻦ ﰲ ﺍﳋﻠﻖ‪ .٤٧‬ﻭﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺗﺪﻝ ﻋﻠﻰ ﻣﺪﺍﺭﺍﺓ ﺍﻟﺮﺳﻮﻝ
ﻗﺼﺔ ﺍﻷﻋﺮﺍﰊ ﺍﻟﺬﻱ ﺑﺎﻝ ﰲ ﺍﳌﺴﺠﺪ‪،‬‬
‫ﻓﻘﺎﻡ ﺇﻟﻴﻪ ﺍﻟﺼﺤﺎﺑﺔ ﻟﻴﻮﻗﻌﻮﺍ ﺑﻪ ﻓﻘﺎﻝ ﳍﻢ ﺍﻟﻨﱯ
‪ :‬ﺩﻋﻮﻩ ﻭﺃﻫﺮﻳﻘﻮﺍ ﻋﻠﻰ ﺑﻮﻟﻪ ﺫﻧﻮﺑﺎ ﻣﻦ ﻣﺎﺀ ﺃﻭ ﺳﺠﻼ ﻣﻦ ﻣﺎﺀ ﻓﺈﳕﺎ ﺑﻌﺜﺘﻢ ﻣﻴﺴﺮﻳﻦ ﻭﱂ‬
‫ﺗﺒﻌﺜﻮﺍ ﻣﻌﺴﺮﻳﻦ ‪."٤٨‬‬
‫ﻭﻫﻜﺬﺍ ﺗﻜﻮﻥ ﺍﳌﺪﺍﺭﺍﺓ ﻭﺩﻣﺎﺛﺔ ﺍﳋﻠﻖ ﻭﺣﺴﻦ ﺍﻟﺘﻠﻄﻒ ﺑﺎﻟﻨﺎﺱ ﻋﻮﺍﻣﻞ ﺟﺬﺏ ﻭﻛﺴﺐ ﻣﻦ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﲢﺒﺐ ﺻﺎﺣﺒﻬﺎ ﺇﻟﻴﻬﻢ ﻓﻴﺜﻘﻮﻥ ﺑﻪ‬
‫ﻭﻳﻌﺘﻤﺪﻭﻥ ﻋﻠﻴﻪ ﻭﻳﺮﺗﺎﺣﻮﻥ ﻟﻪ‪.٤٩‬‬

‫اﻟﺘﻘﻮﻳﻢ اﻟﺬاﺗﻲ‬
‫ﻟﻠﺘﺄﻛﺪ ﻣﻦ ﻓﻬﻤﻚ ﻟﻠﻤﻮﺿﻮﻉ ﺃﺟﺐ ﻋﻦ ﺍﻷﺳﺌﻠﺔ ﺍﻵﺗﻴﺔ‪:‬‬
‫ﺱ‪ :١‬ﻣﺎ ﺍﳌﻘﺼﻮﺩ ﺑﺎﳌﺪﺍﺭﺍﺓ؟‬
‫ﺱ‪ :٢‬ﺍﺫﻛﺮ ﺣﺎﺩﺛﺔ ﻣﻦ ﺍﻟﺴﲑﺓ ﺍﻟﻨﺒﻮﻳﺔ ﺗﺪﻝ ﻋﻠﻰ ﻣﺪﺍﺭﺍﺓ ﺍﻟﺮﺳﻮﻝ
ﻷﺻﺤﺎﺑﻪ؟‬

‫‪ ٤٧‬ﺃﺑﻮ ﻏﺪﺓ‪ ،‬ﺣﺴﻦ ﻭﺁﺧﺮﻭﻥ‪ ،‬ﺍﻹﺳﻼﻡ ﻭﺑﻨﺎﺀ ﺍ‪‬ﺘﻤﻊ‪ ،‬ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ﺹ‪.٥٤‬‬
‫‪ ٤٨‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ‪ ،‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻮﺿﻮﺀ‪ ،‬ﺑﺎﺏ ﺻﺐ ﺍﳌﺎﺀ ﻋﻠﻰ ﺍﻟﺒﻮﻝ ﰲ ﺍﳌﺴﺠﺪ‪ ،‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ ‪.٢١٧‬‬
‫‪ ٤٩‬ﺍﻟﻔﺮﺝ‪ ،‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻣﺒﺎﺭﻙ‪ ،‬ﺑﻨﺎﺀ ﺍ‪‬ﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ﺹ‪.٥٥-٥٤‬‬

‫‪٦٥‬‬
 ‫ﺗﺸﺮﻳﻊ ا‪/‬ﺳﻼم ﻟﻠﺘﻜﺎﻓﻞ اﻻﺟﺘﻤﺎﻋﻲ‬ ‫‪٥ .٤‬‬

‫ﻣﻨﺎﻗﺸﺔ‬

‫ﻧﺎﻗﺶ ﻣﻊ ﺯﻣﻼﺋﻚ ﻋﱪ‬

‫ﺍﳌﻨﺘﺪﻯ ﺁﺛﺎﺭ ﺍﻟﺘﻜﺎﻓﻞ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻲ ﻋﻠﻰ ﺍﻟﻌﻼﻗﺎﺕ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻣﻦ ﺧﻼﻝ ﻣﺎ‬
‫ﺗﺮﺍﻩ ﰲ ﳎﺘﻤﻌﻚ‪.‬‬

‫ﳑﺎ ﺍﻧﻔﺮﺩ ﺑﻪ ﺍﻹﺳﻼﻡ ﻋﻦ ﻏﲑﻩ ﻣﻦ ﺍﻟﻨﻈﻢ‪ ،‬ﺃﻧﻪ ﺣﻔﻆ ﻟﻠﻔﺮﺩ ﺣﻘﻪ ﰲ ﺍﻟﻌﻤﻞ ﻭﺍﻟﻜﺴﺐ ﻭﺣﻔﻆ ﻟﻠﻤﺠﺘﻤﻊ ﺣﻘﻪ ﻋﻠﻰ ﺍﻟﻔﺮﺩ ﰲ ﺍﳌﻌﻮﻧﺔ‬
‫ﻭﺍﻟﺘﻀﺎﻣﻦ‪ ،‬ﻟﺬﺍ ﺩﻋﺎ ﺇﱃ ﺍﻟﻜﺴﺐ ﻭﺭﻏﺐ ﰲ ﻃﻠﺐ ﺍﻟﺮﺯﻕ ﻭﺃﻭﺟﺒﻪ‪ ،‬ﻭﺫﻟﻚ ﻣﻦ ﺧﻼﻝ ﺍﻟﻌﻤﻞ ﺍﳉﺎﺩ ﺍﻟﻨﺎﻓﻊ‪ ،‬ﻻ ﻓﺮﻕ ﰲ ﺫﻟﻚ ﺑﲔ‬
‫ﺍﳉﻬﺪ ﺍﻟﺒﺪﱐ ﻭﺍﳉﻬﺪ ﺍﻟﺬﻫﲏ‪.‬‬
‫ﺑﻞ ﻟﻘﺪ ﻋﺪ ﺍﻹﺳﻼﻡ ﺍﻟﻌﻤﻞ ﻭﺍﻟﻜﺴﺐ ﻋﺒﺎﺩﺓ ﻳﺆﺟﺮ ﻋﻠﻴﻬﺎ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﳌﺎ ﻳﺘﺮﺗﺐ ﻋﻠﻰ ﺫﻟﻚ ﻣﻦ ﺍﻟﻜﻔﺎﻳﺔ ﺍﻟﺬﺍﺗﻴﺔ‪ ،‬ﻭﲢﻘﻴﻖ ﺣﺎﺟﺎﺕ‬
‫ﺍ‪‬ﺘﻤﻊ ﻭﺗﻨﻤﻴﺔ ﻣﻮﺍﺭﺩﻩ‪ ،‬ﺃﻣﺎ ﺍﻟﻌﺎﺟﺰﻭﻥ ﺍﻟﺬﻳﻦ ﻻ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺍﻟﻌﻤﻞ‪ ،‬ﳌﺮﺽ ﺃﻭ ﺷﻴﺨﻮﺧﺔ‪ ،‬ﺃﻭ ﻟﻐﲑ ﺫﻟﻚ ﻣﻦ ﺍﻷﺳﺒﺎﺏ‪ ،‬ﻓﻠﻢ ﻳﺘﺮﻛﻬﻢ‬
‫ﺍﻹﺳﻼﻡ ﻷﻧﻴﺎﺏ ﺍﻟﻔﺎﻗﺔ ﻭﺍﳊﺎﺟﺔ‪ ،‬ﺑﻞ ﺷﺮﻉ ﳍﻢ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻟﺘﺪﺍﺑﲑ ﺍﳊﺎﲰﺔ ﰲ ﺍﻟﺘﻜﺎﻓﻞ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻟﺮﻋﺎﻳﺘﻬﻢ ﻭﺍﻟﻨﻬﻮﺽ ‪‬ﻢ‪ ،‬ﻭﺑﻌﺾ‬
‫ﻫﺬﻩ ﺍﻟﻮﺳﺎﺋﻞ ﻫﻲ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻮﺟﻮﺏ ﻭﺍﻟﻔﺮﺽ ﻭﺑﻌﻀﻬﺎ ﺍﻵﺧﺮ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﻨﺪﺏ‪ ،‬ﻭﺑﻴﺎﻥ ﻫﺬﺍ ﻓﻴﻤﺎ ﻳﻠﻲ‪:‬‬

‫اﻟﺘﻘﻮﻳﻢ اﻟﺬاﺗﻲ‬
‫ﻟﻠﺘﺄﻛﺪ ﻣﻦ ﻓﻬﻤﻚ ﻟﻠﻤﻮﺿﻮﻉ ﺃﺟﺐ ﻋﻦ ﺍﻷﺳﺌﻠﺔ ﺍﻵﺗﻴﺔ‪:‬‬
‫ﺱ‪ :١‬ﻫﻞ ﺣﻔﻆ ﺍﻹﺳﻼﻡ ﻟﻠﻔﺮﺩ ﺣﻘﻪ ﰲ ﺍﻟﻌﻤﻞ ﻭﺍﻟﻜﺴﺐ ؟‬
‫ﺱ‪ :٢‬ﻫﻞ ﺗﺮﻙ ﺍﻹﺳﻼﻡ ﺍﻟﻌﺎﺟﺰ ﻋﻦ ﺍﻟﻌﻤﻞ ﻭﺍﻟﻜﺴﺐ‪ ،‬ﻷﻧﻴﺎﺏ ﺍﻟﻔﺎﻗﺔ ﻭﺍﳊﺎﺟﺔ ؟‬

‫‪٦٦‬‬
 ‫ﺗﺸﺮﻳﻊ ﻓﺮﻳﻀﺔ اﻟﺰﻛﺎة‬ ‫‪١,٥,٤‬‬

‫ﺍﻟﺰﻛﺎﺓ ﻫﻲ ﺣﻖ ﻣﺎﱄ ﻭﺍﺟﺐ ﰲ ﻣﺎﻝ ﳐﺼﻮﺹ‪ ،‬ﰲ ﺯﻣﻦ ﳐﺼﻮﺹ‪ ،‬ﻟﻄﺎﺋﻔﺔ ﳐﺼﻮﺻﺔ‪ ،٥٠‬ﻭﻫﻲ ﻣﻦ ﻓﺮﻭﺽ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻣﻦ ﺣﻘﻮﻕ‬
‫ﺍﻟﻔﻘﺮﺍﺀ ﻭﳓﻮﻫﻢ ﰲ ﺃﻣﻮﺍﻝ ﺍﻷﻏﻨﻴﺎﺀ‪ ،‬ﻟﻴﺴﺖ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﻨﺤﺔ ﻭﺍﳌﻨﺔ‪ ،‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪
i
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e

d
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m :‬‬
‫‪ l
j‬ﺍﳌﻌﺎﺭﺝ‪.٢٥-٢٤ :‬‬
‫ﻭﻣﻦ ﺃﻫﺪﺍﻓﻬﺎ ﻭﻏﺎﻳﺎ‪‬ﺎ ﻃﺎﻋﺔ ﺍﷲ ﺗﻌﺎﱃ ﻭﺗﻨﻔﻴﺬ ﺃﻭﺍﻣﺮﻩ‪ ،‬ﻭﺗﻄﻬﲑ ﺍﳌﺎﻝ ﳑﺎ ﺩﺧﻠﻪ ﺑﻐﲑ ﺣﻖ ﺑﺪﻭﻥ ﻋﻠﻤﻪ‪ ،‬ﻭﺗﻄﻬﲑ ﻧﻔﺲ ﺍﻟﻐﲏ ﻣﻦ ﺍﻟﺸﺢ‬
‫ﻭﺍﻟﺒﺨﻞ ﻭﺍﳌﻐﺎﻻﺓ ﰲ ﺣﺐ ﺍﳌﺎﻝ‪ ،‬ﻭﺗﻄﻬﲑ ﻧﻔﺲ ﺍﻟﻔﻘﲑ ﻣﻦ ﺍﳊﺴﺪ ﻭﺍﻟﺘﻄﻠﻊ ﺇﱃ ﻣﺎ ﰲ ﺃﻳﺪﻱ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﻀﻼ ﻋﻦ ﺇﻗﺎﻣﺔ ﺍﳌﺼﺎﱀ ﺍﻟﻌﺎﻣﺔ‬
‫ﻟﻠﻤﺴﻠﻤﲔ‪.‬‬
‫ﻭﻻ ﺷﻚ ﺃﻥ ﺍﻟﺰﻛﺎﺓ ﲢﺪ ﻣﻦ ﺍﻧﺘﺸﺎﺭ ﺍﳉﺮﺍﺋﻢ ﺍﳌﺎﻟﻴﺔ‪ ،‬ﻷ‪‬ﺎ ﺗﻮﻓﺮ ﺳﻴﻮﻟﺔ ﻛﺮﳝﺔ ﺑﲔ ﺃﻳﺪﻱ ﺍﻟﻔﻘﺮﺍﺀ ﻭﺍﶈﺮﻭﻣﲔ ﻓﲑﻋﻮﻭﻥ ﻋﻦ ﺟﺮﺍﺋﻤﻬﻢ‬
‫ﻭﺍﻋﺘﺪﺍﺋﻬﻢ ﻋﻠﻰ ﺃﻣﻮﺍﻝ ﺍﻵﺧﺮﻳﻦ ﻭﰲ ﲨﻴﻊ ﻫﺬﺍ ﻳﺼﺪﻕ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪l

p

o

n

m

l

k

j
m :‬‬
‫ﺍﻟﺘﻮﺑﺔ‪.١٠٣:‬‬
‫ﻭﺍﻟﺰﻛﺎﺓ ﻭﺳﻴﻠﺔ ﻣﻬﻤﺔ ﻣﻦ ﻭﺳﺎﺋﻞ ﺗﻘﻮﻳﺔ ﺍﻟﺮﻭﺍﺑﻂ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺗﺬﻫﺐ ﺍﻟﻐﻞ ﻭﺍﻟﻄﻤﻊ ﻣﻦ ﻧﻔﻮﺱ ﺍﻟﺬﻳﻦ ﻻ ﳝﻠﻜﻮﻥ ﻣﺎ ﻳﻜﻔﻴﻬﻢ ﲡﺎﻩ ﻣﻦ‬
‫ﳝﻠﻜﻮﻥ ﻭﻳﺘﻨﻌﻤﻮﻥ‪ ،‬ﻭﲢﻘﻖ ﺍﻟﺘﻮﺍﺯﻥ ﺍﻻﻗﺘﺼﺎﺩﻱ ﺍﻟﻨﺴﱯ ﺣﺎﻝ ﺻﺮﻑ ﺑﻌﺾ ﺃﻣﻮﺍﻝ ﺍﻷﻏﻨﻴﺎﺀ ﻟﻠﻔﻘﺮﺍﺀ‪.‬‬
‫ﻭﻣﺎ ﺍﻟﻴﺪ ﺍﳌﻌﻄﻴﺔ ﻭﺍﻟﻴﺪ ﺍﻵﺧﺬﺓ ﺇﻻ ﻳﺪﺍﻥ ﻟﻜﻴﺎﻥ ﻭﺍﺣﺪ‪ ،‬ﻛﻠﺘﺎﳘﺎ ﺗﻌﻤﻞ ﳋﺪﻣﺔ ﺫﻟﻚ ﺍﻟﻜﻴﺎﻥ‪ ،‬ﺍﻟﺬﻱ ﻭﻫﻮ ﻛﻴﺎﻥ ﺍﻷﻣﺔ ﺍﳌﺴﻠﻤﺔ ﺍﻟﱵ ﻻ‬
‫ﻗﻴﺎﻡ ﳍﺎ ﻭﻻ ﺑﻘﺎﺀ ﺇﻻ ﺑﺎﻟﺘﻜﺎﻓﻞ ﻭﺍﻟﺘﻌﺎﻃﻒ‪ ،‬ﻭﳍﺬﺍ ﺃﲨﻊ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻬﻢ ﻋﻠﻰ ﳏﺎﺭﺑﺔ ﻣﺎﻧﻌﻲ ﺍﻟﺰﻛﺎﺓ ﺍﻟﺬﻳﻦ ﻣﻨﻌﻮﺍ ﺣﻖ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﻭﺷﻘﻮﺍ ﻭﺣﺪﺓ ﺍﻷﻣﺔ‪.٥١‬‬

‫اﻟﺘﻘﻮﻳﻢ اﻟﺬاﺗﻲ‬
‫ﻟﻠﺘﺄﻛﺪ ﻣﻦ ﻓﻬﻤﻚ ﻟﻠﻤﻮﺿﻮﻉ ﺃﺟﺐ ﻋﻦ ﺍﻷﺳﺌﻠﺔ ﺍﻵﺗﻴﺔ‪:‬‬
‫ﺱ‪ :١‬ﻣﺎ ﻫﻲ ﺍﻟﺰﻛﺎﺓ؟‬
‫ﺱ‪ :٢‬ﻣﺎ ﻫﻮ ﺣﻜﻢ ﺍﻟﺰﻛﺎﺓ ﰲ ﺷﺮﻳﻌﺘﻨﺎ ﺍﻹﺳﻼﻣﻴﺔ؟‬
‫ﺱ‪ :٣‬ﻣﺎ ﻫﻲ ﺃﻫﺪﺍﻑ ﺍﻟﺰﻛﺎﺓ ﻭﻏﺎﻳﺎ‪‬ﺎ؟‬
‫ﺱ‪ :٤‬ﻫﻞ ﲢﺪ ﺍﻟﺰﻛﺎﺓ ﻣﻦ ﺍﳉﺮﺍﺋﻢ ﺍﳌﺎﻟﻴﺔ ﰲ ﺍ‪‬ﺘﻤﻊ؟‬

‫‪ ٥٠‬ﺍﻟﻔﺮﺝ‪ ،‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻣﺒﺎﺭﻙ‪ ،‬ﺑﻨﺎﺀ ﺍ‪‬ﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ﺹ ‪.٥٨‬‬
‫‪ ٥١‬ﺃﺑﻮ ﻏﺪﺓ‪ ،‬ﺣﺴﻦ ﻭﺁﺧﺮﻭﻥ‪ ،‬ﺍﻹﺳﻼﻡ ﻭﺑﻨﺎﺀ ﺍ‪‬ﺘﻤﻊ‪ ،‬ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ﺹ‪.٥٨-٥٧‬‬

‫‪٦٧‬‬
 ‫ﺗﺸﺮﻳﻊ زﻛﺎة اﻟﻔﻄﺮ‬ ‫‪٢,٥,٤‬‬

‫ﻭﻫﻲ ﻭﺍﺟﺒﺔ ﻋﻠﻰ ﻛﻞ ﻣﺴﻠﻢ‪ ،‬ﺫﻛﺮ ﺃﻭ ﺃﻧﺜﻰ‪ ،‬ﺻﻐﲑ ﺃﻭ ﻛﺒﲑ‪ ،‬ﻋﻨﺪﻩ ﻗﻮﺕ ﻳﻮﻡ ﺍﻟﻌﻴﺪ‪ ،‬ﻭﻗﺪ ﺷﺮﻋﺖ ﻃﻬﺮﺓ ﻟﻠﺼﺎﺋﻢ‪ ،‬ﻭﺗﻼﻓﻴﹰﺎ ﻟﺘﺼﺮﻑ‬
‫ﻗﺪ ﻳﻨﻘﺺ ﺃﺟﺮ ﺻﻴﺎﻣﻪ‪ ،‬ﻓﻔﻲ ﺍﳊﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ‪ :‬ﻓﺮﺽ ﺭﺳﻮﻝ ﺍﷲ
ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﺻﺎﻋﹰﺎ ﻣﻦ ﲤﺮ ﺃﻭ ﺻﺎﻋﹰﺎ ﻣﻦ ﺷﻌﲑ‪ ،‬ﻋﻠﻰ ﻛﻞ ﺣﺮ‬
‫ﺃﻭ ﻋﺒﺪ‪ ،‬ﺫﻛﺮ ﺃﻭ ﺃﻧﺜﻰ ﻣﻦ ﺍﳌﺴﻠﻤﲔ‪ .٥٢‬ﻛﻤﺎ ﺷﺮﻋﺖ ﺳﺪﹰﺍ ﳊﺎﺟﺔ ﺍﶈﺘﺎﺟﲔ ﻭﻣﻌﻮﻧﺔ ﳍﻢ‪ ،‬ﻟﻴﺸﺎﺭﻛﻮﺍ ﺑﻘﻴﺔ ﺃﻓﺮﺍﺩ ﺍ‪‬ﺘﻤﻊ ﺑﻔﺮﺣﺔ ﺍﻟﻌﻴﺪ‬
‫ﺑﻌﻴﺪﹰﺍ ﻋﻦ ﺍﳊﺎﺟﺔ ﻭﺍﻟﺴﺆﺍﻝ ﰲ ﻫﺬﺍ ﺍﻟﻴﻮﻡ‪.‬‬
‫ﻭﻳﻼﺣﻆ ﺃﻥ ﻫﺬﻩ ﺍﻟﻮﺳﻴﻠﺔ ﻣﻦ ﺍﻟﺘﻜﺎﻓﻞ ﺍﻻﺟﺘﻤﺎﻋﻲ ﺗﻠﺰﻡ ﻣﺌﺎﺕ ﺍﳌﻼﻳﲔ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺍﳌﻴﺴﻮﺭﻳﻦ‪ ،‬ﻭﻳﺴﺘﻔﻴﺪ ﻣﻨﻬﺎ ﻣﺌﺎﺕ ﺍﳌﻼﻳﲔ ﺃﻳﻀﺎ‬
‫ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺍﻟﻔﻘﺮﺍﺀ ﻭﺍﶈﺮﻭﻣﲔ‪ ،‬ﻣﻬﻤﺎ ﻛﺎﻧﺖ ﺻﻌﻮﺑﺔ ﺍﻷﻭﺿﺎﻉ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ‪ ،‬ﻭﻟﺬﻟﻚ ﻓﺈﻥ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﺗﻐﲏ ﺍﻵﺧﺬﻳﻦ ﻭﻻ ﺗﻔﻘﺮ‬
‫ﺍﳌﻌﻄﲔ‪.‬‬

‫اﻟﺘﻘﻮﻳﻢ اﻟﺬاﺗﻲ‬
‫ﻟﻠﺘﺄﻛﺪ ﻣﻦ ﻓﻬﻤﻚ ﻟﻠﻤﻮﺿﻮﻉ ﺃﺟﺐ ﻋﻦ ﺍﻷﺳﺌﻠﺔ ﺍﻵﺗﻴﺔ‪:‬‬
‫ﺱ‪ :١‬ﻣﺎ ﺣﻜﻢ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ؟‬
‫ﺱ‪ :٢‬ﳌﺎﺫﺍ ﺷﺮﻋﺖ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ؟‬

‫‪ ٥٢‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ‪ ،‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺃﺑﻮﺍﺏ ﺻﺪﻗﺔ ﺍﻟﻔﻄﺮ‪ ،‬ﺑﺎﺏ ﺻﺪﻗﺔ ﺍﻟﻔﻄﺮ ﻋﻠﻰ ﺍﻟﻌﺒﺪ ﻭﻏﲑﻩ ﻣﻦ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ ‪.١٤٣٣‬‬

‫‪٦٨‬‬
 ‫ﺗﺸﺮﻳﻊ اﻟﻨﻔﻘﺎت اﻟﻮاﺟﺒﺔ‬ ‫‪٣,٥,٤‬‬

‫ﻓﺮﺽ ﺍﻹﺳﻼﻡ ﻟﺒﻌﺾ ﺍﻷﻗﺎﺭﺏ ﺃﻧﻮﺍﻋﺎ ﻣﻦ ﺍﻟﻨﻔﻘﺎﺕ ﳚﺐ ﺩﻓﻌﻬﺎ ﺇﻟﻴﻬﻢ ﻃﻮﺍﻋﻴﺔ‪ ،‬ﻓﺈﻥ ﺍﻣﺘﻨﻊ ﺃﻓﺮﺑﺎﺅﻫﻢ ﺍﻷﻏﻨﻴﺎﺀ ﻋﻦ ﺩﻓﻌﻬﺎ‪ ،‬ﺃﻟﺰﻣﻮﺍ ‪‬ﺎ‬
‫ﺟﱪﺍﹰ‪ ،‬ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﻘﻀﺎﺀ‪ ،‬ﻭﻧﺸﲑ ﻫﻨﺎ ﺇﱃ ﻧﻮﻋﻲ ﻫﺬﻩ ﺍﻟﻨﻔﻘﺎﺕ ﺍﻟﻮﺍﺟﺒﺔ ﻋﻠﻰ ﺍﻟﻨﺤﻮ ﺍﻟﺘﺎﱄ‪:‬‬
‫ﺍﻟﻨﻮﻉ ﺍﻷﻭﻝ‪ :‬ﺍﻟﻨﻔﻘﺔ ﻋﻠﻰ ﺍﻟﺰﻭﺟﺔ‪ ،‬ﻭﻫﻲ ﻭﺍﺟﺒﺔ ﺑﺎﻻﺣﺘﺒﺎﺱ‪ ،‬ﻻ ﺑﺎﻟﻔﻘﺮ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪
«


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‫¬‪ l‬ﺍﻟﺒﻘﺮﺓ‪ .٢٣٣:‬ﻷﻥ ﺍﻟﺰﻭﺟﺔ ﺗﻔﺮﻍ ﺃﻭﻗﺎ‪‬ﺎ ﰲ ﺧﺪﻣﺔ ﺍﻟﺰﻭﺝ ﻭﲢﺒﺲ ﻧﻔﺴﻬﺎ ﻟﺮﻋﺎﻳﺔ ﺷﺆﻭﻥ ﺍﻟﺒﻴﺖ ﻭﺍﻷﻃﻔﺎﻝ ﻭﺍﻷﺳﺮﺓ‪.٥٣‬‬
‫ﻭﻫﺬﺍ ﺧﻼﻑ ﳌﺎ ﻋﻠﻴﻪ ﺍﳊﺎﻝ ﻋﻨﺪ ﻏﲑ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﺣﻴﺚ ﳝﺘﻨﻊ ﺍﻟﺰﻭﺝ ﻋﻦ ﺍﻹﻧﻔﺎﻕ ﻋﻠﻰ ﺯﻭﺟﺘﻪ ﻭﻳﺆﻳﺪﻩ ﺍﻟﻘﺎﻧﻮﻥ ﰲ ﺫﻟﻚ‪ ،‬ﻭﺣﻴﺚ‬
‫ﻳﻔﺮﺽ ﻋﻠﻰ ﺍﳌﺮﺃﺓ ﺃﻥ ﺗﻌﻤﻞ ﻣﺜﻞ ﺍﻟﺮﺟﻞ ﻟﻜﺴﺐ ﻗﻮ‪‬ﺎ‪ ،‬ﻓﺘﺘﻬﺮﺏ ﻣﻦ ﺍﳊﻤﻞ ﻭﺍﻟﻮﻻﺩﺓ ﻭﺭﻋﺎﻳﺔ ﺷﺆﻭﻥ ﺍﻷﻭﻻﺩ ﻭﺍﻟﺒﻴﺖ‪ ،‬ﻧﺘﻴﺠﺔ ﻟﺬﻟﻚ‪،‬‬
‫ﻓﺘﻤﺰﻗﺖ ﺍﻷﺳﺮﺓ ﻭﻛﺜﺮﺕ ﺍﳌﺸﺎﻛﻞ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﻗﻞ ﺍﻟﻨﺴﻞ‪.‬‬
‫ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﱐ‪ :‬ﺍﻟﻨﻔﻘﺔ ﻋﻠﻰ ﺍﻷﻗﺎﺭﺏ‪ ،‬ﻭﻫﻲ ﻭﺍﺟﺒﺔ ﻋﻠﻰ ﺍﻟﺮﺟﻞ ﺍﳌﻮﺳﺮ ﻟﻮﺍﻟﺪﻳﻪ ﻭﺃﻭﻻﺩﻩ ﻭﺃﻗﺮﺑﺎﺋﻪ ﺍﶈﺘﺎﺟﲔ‪ ،‬ﻭﺍﻷﺻﻞ ﰲ ﺫﻟﻚ ﻗﻮﻟﻪ‬
‫ﺗﻌﺎﱃ‪ lon  m l k j i h g m :‬ﺍﻹﺳﺮﺍﺀ‪ ٣٢ :‬ﻭﻗﻮﻟﻪ
ﻟﺰﻭﺟﺔ ﺃﰊ ﺳﻔﻴﺎﻥ‪ :‬ﺧﺬﻱ‪ -‬ﺃﻱ ﻣﻦ‬
‫ﻣﺎﻝ ﺯﻭﺟﻚ ‪ -‬ﻣﺎ ﻳﻜﻔﻴﻚ ﻭﻭﻟﺪﻙ ﺑﺎﳌﻌﺮﻭﻑ‪."٥٤‬‬
‫ﻗﺎﻝ ﰲ ﺍﳌﻐﲏ‪" :‬ﻭﳚﱪ ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﻧﻔﻘﺔ ﻭﺍﻟﺪﻳﻪ ﻭﻭﻟﺪﻩ ﺍﻟﺬﻛﻮﺭ ﻭﺍﻹﻧﺎﺙ ﺇﺫﺍ ﻛﺎﻧﻮﺍ ﻓﻘﺮﺍﺀ ﻭﻛﺎﻥ ﻟﻪ ﻣﺎ ﻳﻨﻔﻖ ﻋﻠﻴﻬﻢ‪ ."٥٥‬ﻗﺎﻝ ﺍﷲ‬
‫ﺗﻌﺎﱃ‪ l
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m :‬ﺍﻟﺒﻘﺮﺓ‪ .٢٣٣:‬ﻭﻋﻠﻰ ﻫﺬﺍ ﳚﺐ ﻋﻠﻰ ﺍﻟﻘﺮﻳﺐ ﺍﳌﻮﺳﺮ ﺍﻟﻨﻔﻘﺔ ﻋﻠﻰ ﺃﻗﺮﺑﺎﺋﻪ ﺍﶈﺘﺎﺟﲔ ﻣﻦ ﺃﺻﻮﻟﻪ‬
‫ﻭﻓﺮﻭﻋﻪ‪ ،‬ﻭﺇﺧﻮﺗﻪ ﻭﺃﺧﻮﺍﺗﻪ‪ ،‬ﻭﺃﻋﻤﺎﻣﻪ ﻭﺃﺑﻨﺎﺋﻬﻢ‪ ،‬ﻭﳓﻮ ﻫﺆﻻﺀ ﻣﻦ ﺍﻟﻮﺍﺭﺛﲔ ﻭﺃﺻﺤﺎﺏ ﺍﻟﻔﺮﻭﺽ ﻭﺍﻟﻌﺼﺒﺎﺕ‪ ،‬ﻻ ﺍﻟﻌﻤﺎﺕ ﻭﺍﳋﺎﻻﺕ‬
‫ﺍﻟﻠﻮﺍﰐ ﳍﻦ ﺃﻗﺮﺑﺎﺀ ﻣﻦ ﺫﻭﻱ ﺍﻟﻔﺮﻭﺽ ﻳﻨﻔﻘﻮﻥ ﻋﻠﻴﻬﻦ‪.‬‬
‫ﻭﻫﻜﺬﺍ ﳒﺪ ﺃﻥ ﺍﻹﺳﻼﻡ ﻧﻈﻢ ﺻﻮﺭﺓ ﺗﻜﺎﻣﻠﻴﺔ – ﻟﻴﺲ ﳍﺎ ﻣﺜﻴﻞ ﰲ ﺍﻟﻨﻈﻢ ﺍﻷﺧﺮﻯ‪ -‬ﻟﺘﺤﻘﻴﻖ ﻣﺰﻳﺪ ﻣﻦ ﺍﻟﺘﻜﺎﻓﻞ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻭﺗﻘﻮﻳﺔ‬
‫ﺍﻟﺮﻭﺍﺑﻂ ﺑﲔ ﺃﻃﺮﺍﻑ ﺍ‪‬ﺘﻤﻊ‪ ،‬ﻷﻥ ﺍ‪‬ﺘﻤﻊ ﰲ ﺍﳊﻘﻴﻘﺔ ﻳﺘﺄﻟﻒ ﻣﻦ ﳎﻤﻮﻋﺎﺕ ﺍﻷﺳﺮ ﻛﻠﻬﺎ‪.٥٦‬‬

‫‪ ٥٣‬ﺃﺑﻮ ﻏﺪﺓ‪ ،‬ﺣﺴﻦ ﻭﺁﺧﺮﻭﻥ‪ ،‬ﺍﻹﺳﻼﻡ ﻭﺑﻨﺎﺀ ﺍ‪‬ﺘﻤﻊ‪ ،‬ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ﺹ‪.٥٩‬‬
‫‪٥٤‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ‪ ،‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻨﻔﻘﺎﺕ‪ ،‬ﺑﺎﺏ ﺇﺫﺍ ﱂ ﻳﻨﻔﻖ ﺍﻟﺮﺟﻞ ﻓﻠﻠﻤﺮﺃﺓ ﺃﻥ ﺗﺄﺧﺬ ﺑﻐﲑ ﻋﻠﻤﻪ‪ ،‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ ‪.٥٠٤٩‬‬
‫‪ ٥٥‬ﺍﺑﻦ ﻗﺪﺍﻣﺔ‪ ،‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﲪﺪ‪ ،‬ﺍﳌﻐﲏ‪ ،‬ﺑﲑﻭﺕ‪ :‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﻁ‪١٤٠٥ ،١‬ﻫـ‪ ،‬ﺟـ‪/٨‬ﺹ‪.١٦٨‬‬
‫‪٥٦‬ﺃﺑﻮ ﻏﺪﺓ‪ ،‬ﺣﺴﻦ ﻭﺁﺧﺮﻭﻥ‪ ،‬ﺍﻹﺳﻼﻡ ﻭﺑﻨﺎﺀ ﺍ‪‬ﺘﻤﻊ‪ ،‬ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ﺹ‪.٦١‬‬

‫‪٦٩‬‬
 ‫اﻟﺘﻘﻮﻳﻢ اﻟﺬاﺗﻲ‬
‫ﻟﻠﺘﺄﻛﺪ ﻣﻦ ﻓﻬﻤﻚ ﻟﻠﻤﻮﺿﻮﻉ ﺃﺟﺐ ﻋﻦ ﺍﻷﺳﺌﻠﺔ ﺍﻵﺗﻴﺔ‪:‬‬
‫ﺱ‪ :١‬ﻣﺎ ﻫﻲ ﺃﻧﻮﺍﻉ ﺍﻟﻨﻔﻘﺔ ﺍﻟﻮﺍﺟﺒﺔ؟‬
‫ﺱ‪ :٢‬ﻫﻞ ﳚﺐ ﻋﻠﻰ ﺍﻟﻘﺮﻳﺐ ﺍﳌﻮﺳﺮ ﺍﻟﻨﻔﻘﺔ ﻋﻠﻰ ﺃﻗﺮﺑﺎﺋﻪ ﺍﶈﺘﺎﺟﲔ ﻣﻦ ﺃﺻﻮﻟﻪ ﻭﻓﺮﻭﻋﻪ؟‬

‫‪٧٠‬‬
 ‫ﺗﺸﺮﻳﻊ اﻟﺼﺪﻗﺎت اﻟﺘﻄﻮﻋﻴﺔ‬ ‫‪٤,٥,٤‬‬

‫ﱂ ﻳﻘﺘﺼﺮ ﺍﻹﺳﻼﻡ ﰲ ﺗﺸﺮﻳﻊ ﻣﺎ ﳛﻘﻖ ﺍﻟﺘﻜﺎﻓﻞ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻋﻠﻰ ﺍﻟﺰﻛﺎﺓ ﻭﺍﻟﻨﻔﻘﺎﺕ ﺍﻟﻮﺍﺟﺒﺔ ﺑﻞ ﻋﻀﺪ ﺫﻟﻚ ﺑﺎﻟﺪﻋﻮﺓ ﺇﱃ ﺍﻟﺒﺬﻝ‬
‫ﺍﻻﺧﺘﻴﺎﺭﻱ ﺍﳌﻔﺘﻮﺡ ﺩﻭﻥ ﺣﺪﻭﺩ‪ ،‬ﻭﺫﻟﻚ ﻣﻦ ﺧﻼﻝ ﻣﺎ ﻳﻌﺮﻑ ﺑﺎﻟﺼﺪﻗﺎﺕ ﺍﻟﺘﻄﻮﻋﻴﺔ‪ :‬ﺍﻟﻨﻘﺪﻳﺔ ﻭﺍﻟﻌﻴﻨﻴﺔ ﺍﻟﱵ ﻳﺒﺬﳍﺎ ﺍﳌﺴﻠﻢ ﻟﻠﻔﻘﺮﺍﺀ‬
‫ﻭﺍﶈﺘﺎﺟﲔ ﻭﳓﻮﻫﻢ‪ ،‬ﺍﺑﺘﻐﺎﺀ ﻣﺮﺿﺎﺓ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪
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³‬ﺍﻟﺒﻘﺮﺓ‪.٢٧٤:‬‬
‫ﺇﻧﻪ ﻻ ﻳﻨﺒﻐﻲ ﻷﺣﺪ ﺃﻥ ﳛﺘﻘﺮ ﺍﻟﺼﺪﻗﺔ ﺍﻟﻘﻠﻴﻠﺔ‪ ،‬ﻷﻥ ﺍﻟﻘﻠﻴﻞ ﻳﺼﲑ ﲟﺜﻠﻪ ﻛﺜﲑﺍ ﻓﻴﻨﻘﺬ ﺃﺳﺮﺓ ﻣﻦ ﺟﻮﻉ ﺃﻭ ﻣﺮﺽ ﺃﻭ ﻋﺮﻱ‪ ،‬ﺃﻭ ﳝﻮﻝ‬
‫ﻣﺸﺮﻭﻋﺎ ﻷﺳﺮﺓ ﳏﺘﺎﺟﺔ ﻓﻴﻔﺘﺢ ﳍﺎ ﻃﺮﻳﻖ ﺍﻟﻐﲎ ﻭﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﺍﻟﻨﻔﺲ‪ ،‬ﻭﳍﺬﺍ ﻳﻘﻮﻝ ﺍﻟﻨﱯ
‪" :‬ﺍﺗﻘﻮﺍ ﺍﻟﻨﺎﺭ ﻭﻟﻮ ﺑﺸﻖ ﲤﺮﺓ‪."٥٧‬‬
‫ﻫﺬﺍ ﻭﻳﻘﺴﻢ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺼﺪﻗﺎﺕ ﺍﻟﺘﻄﻮﻋﻴﺔ ﺇﱃ ﺃﻗﺴﺎﻡ‪ ،‬ﻣﻨﻬﺎ ﻣﺎ ﻳﻠﻲ‪:‬‬
‫ﺍﻟﻨﻮﻉ ﺍﻷﻭﻝ‪ :‬ﺍﻟﺼﺪﻗﺔ ﺍﻟﻨﺎﻓﻠﺔ ﺍﳌﻄﻠﻘﺔ‪ :‬ﻭﳚﻮﺯ ﺃﻥ ﺗﻜﻮﻥ ﻧﻘﺪﺍ ﺃﻭ ﻋﻴﻨﺎ ﻛﻄﻌﺎﻡ‪ ،‬ﺃﻭ ﻛﺴﺎﺀ ﺃﻭ ﻋﻼﺝ ﺃﻭ ﺃﺩﻭﺍﺕ‪ ،‬ﻭﻫﻲ ﻻ ﺗﺮﺗﺒﻂ ﺑﺰﻣﺎﻥ‬
‫ﻭﻻ ﻣﻜﺎﻥ‪ ،‬ﻭﻓﻴﻬﺎ ﻳﺼﺪﻕ ﻗﻮﻝ ﺍﻟﻨﱯ
" ﺇﻥ ﺍﷲ ﻳﻘﺒﻞ ﺍﻟﺼﺪﻗﺔ ﻭﻳﺄﺧﺬﻫﺎ ﺑﻴﻤﻴﻨﻪ ﻓﲑﺑﻴﻬﺎ ﻷﺣﺪﻛﻢ‪."٥٨....‬‬
‫ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﱐ‪ :‬ﺍﻟﺼﺪﻗﺔ ﺍﳉﺎﺭﻳﺔ ﻭﻫﻲ ﺍﻟﻮﻗﻒ‪ ،‬ﻭﻣﻌﻨﺎﻩ ﲢﺒﻴﺲ ﺍﻷﺻﻞ ﻭﺗﺴﺒﻴﻞ ﺍﳌﻨﻔﻌﺔ‪ ٥٩‬ﺃﻱ‪ :‬ﺍﻟﺘﻨﺎﺯﻝ ﻋﻦ ﻣﻠﻜﻴﺔ ﺫﺍﺕ ﺍﳌﺎﻝ ﷲ ﺳﺒﺤﺎﻧﻪ‬
‫ﻭﺗﻌﺎﱃ ﻟﻴﻨﺘﻔﻊ ﺑﻪ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺫﻟﻚ ﻛﻮﻗﻒ ﺍﳌﺴﺎﺟﺪ ﻭﻟﻮﺍﺯﻣﻬﺎ ﻭﺍﳌﻜﺘﺒﺎﺕ ﻭﺍﳌﺴﺘﺸﻔﻴﺎﺕ ﻭﺍﻟﺒﻴﻮﺕ ﻭﺍﳌﺰﺍﺭﻉ ﻭﻣﻴﺎﻩ ﺍﻟﺸﺮﺏ ﻭﻏﲑﻫﺎ‪،٦٠‬‬
‫ﻗﺎﻝ ﺍﻟﻨﱯ
‪" :‬ﺇﺫﺍ ﻣﺎﺕ ﺍﻹﻧﺴﺎﻥ ﺍﻧﻘﻄﻊ ﻋﻨﻪ ﻋﻤﻠﻪ ﺇﻻ ﻣﻦ ﺛﻼﺛﺔ ﺇﻻ ﻣﻦ ﺻﺪﻗﺔ ﺟﺎﺭﻳﺔ ﺃﻭ ﻋﻠﻢ ﻳﻨﺘﻔﻊ ﺑﻪ ﺃﻭ ﻭﻟﺪ ﺻﺎﱀ ﻳﺪﻋﻮ ﻟﻪ‪"٦١‬‬
‫ﻭﻗﺪ ﺑﻠﻎ ﺍﳌﺴﻠﻤﻮﻥ ﺍﻟﺬﺭﻭﺓ ﰲ ﺍﻹﻗﺒﺎﻝ ﻋﻠﻰ ﺍﻟﻮﻗﻒ ﺍﳋﲑﻱ ﺍﻟﻌﺎﻡ ﻭﺍﻟﻮﻗﻒ ﻋﻠﻰ ﺍﻟﺬﺭﻳﺔ ﻭﺍﻷﻫﻞ‪ ،‬ﻓﻼ ﻳﻮﺟﺪ ﺑﻠﺪ ﺇﻻ ﻭﻓﻴﻪ ﺃﻭﻗﺎﻑ‬
‫ﻛﺜﲑﺓ‪ ،‬ﻣﺪﺍﺭﺱ ﻭﻣﺴﺎﺟﺪ ﻭﻣﺴﺘﺸﻔﻴﺎﺕ ﺃﻭ ﻏﲑﻫﺎ ﺭﻏﺒﺔ ﻣﻦ ﺍﻟﻮﺍﻗﻔﲔ ﰲ ﺛﻮﺍﺏ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ ،‬ﻭﺇﻋﺎﻧﺔ ﻟﻠﻨﺎﺱ ﻋﻠﻰ ﺍﻟﻌﻴﺶ ﻗﻲ‬
‫ﺭﺧﺎﺀ ﻭﺳﻌﺎﺩﺓ‪.٦٢‬‬
‫ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻮﺻﺎﻳﺎ ﻭﻫﻲ ﺍﻟﻌﻄﺎﻳﺎ ﺍﻟﱵ ﻳﺘﻢ ﺍﻟﺘﱪﻉ ‪‬ﺎ ﺑﻌﺪ ﺍﳌﻮﺕ‪ ٦٣‬ﺗﺼﺮﻑ ﻷﺻﺤﺎ‪‬ﺎ ﺑﻌﺪ ﻭﻓﺎﺀ ﺍﻟﺪﻳﻮﻥ‪ ،‬ﳑﺎ ﻻ ﻳﺰﻳﺪ ﻋﻠﻰ ﺛﻠﺚ‬
‫ﺍﻟﺘﺮﻛﺔ‪ ،‬ﺣﱴ ﻳﺴﺘﺪﺭﻙ ‪‬ﺎ ﺍﻹﻧﺴﺎﻥ ﻣﺎ ﻗﺪ ﻳﻜﻮﻥ ﻓﺎﺗﻪ ﻣﻦ ﺃﻋﻤﺎﻝ ﺍﻟﱪ ﻭﺍﳋﲑ‪ ،‬ﰒ ﻳﻮﺯﻉ ﺍﻟﺒﺎﻗﻲ ﺑﲔ ﺍﻟﻮﺭﺛﺔ‪ ،‬ﻭﻫﻲ ﺗﺴﻬﻢ ﰲ ﺗﻘﻮﻳﺔ‬
‫ﺍﻟﺮﻭﺍﺑﻂ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺯﻳﺎﺩﺓ ﺍﻟﺘﺂﻟﻒ ﺑﲔ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ ﺃﻥ ﺍﻟﻨﱯ
ﻋﺎﺩ ﺳﻌﺪ ﺑﻦ ﺃﰊ ﻭﻗﺎﺹ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﰲ ﻣﺮﺽ‬

‫‪ ٥٧‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ‪ ،‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺑﺎﺏ ﺍﺗﻘﻮﺍ ﺍﻟﻨﺎﺭ ﻭﻟﻮ ﺑﺸﻖ ﲤﺮﺓ‪ ،‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ ‪.١٣٥١‬‬
‫‪ ٥٨‬ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﺃﲪﺪ ﺑﻦ ﻋﻴﺴﻰ‪ ،‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﻓﻀﻞ ﺍﻟﺼﺪﻗﺔ‪ ،‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ ‪.٦٦٢‬‬
‫‪٥٩‬ﺍﺑﻦ ﻗﺪﺍﻣﺔ‪ ،‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﲪﺪ‪ ،‬ﺍﳌﻐﲏ‪ ،‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪ ،‬ﺟـ‪/٥‬ﺹ‪.٣٤٩‬‬
‫‪ ٦٠‬ﺃﺑﻮ ﻏﺪﺓ‪ ،‬ﺣﺴﻦ ﻭﺁﺧﺮﻭﻥ‪ ،‬ﺍﻹﺳﻼﻡ ﻭﺑﻨﺎﺀ ﺍ‪‬ﺘﻤﻊ‪ ،‬ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ﺹ‪.٦٢‬‬
‫‪ ٦١‬ﺍﻟﻘﺸﲑﻱ‪ ،‬ﻣﺴﻠﻢ ﺑﻦ ﺍﳊﺠﺎﺝ‪ ،‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻮﺻﻴﺔ‪ ،‬ﺑﺎﺏ ﻣﺎ ﻳﻠﺤﻖ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺍﻟﺜﻮﺍﺏ ﺑﻌﺪ ﻭﻓﺎﺗﻪ‪ ،‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ ‪.١٦٣١‬‬
‫‪٦٢‬ﺃﺑﻮ ﻏﺪﺓ‪ ،‬ﺣﺴﻦ ﻭﺁﺧﺮﻭﻥ‪ ،‬ﺍﻹﺳﻼﻡ ﻭﺑﻨﺎﺀ ﺍ‪‬ﺘﻤﻊ‪ ،‬ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ﺹ‪.٦٢‬‬
‫‪ ٦٣‬ﺍﺑﻦ ﻗﺪﺍﻣﺔ‪ ،‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﲪﺪ‪ ،‬ﺍﳌﻐﲏ‪ ،‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪ ،‬ﺟـ‪/٦‬ﺹ‪.٥٥‬‬

‫‪٧١‬‬
‫ﻣﻮﺗﻪ‪ ،‬ﻗﺎﻝ ﺳﻌﺪ‪ :‬ﻗﻠﺖ ﻳﺎﺭﺳﻮﻝ ﺍﷲ ﺃﻭﺻﻲ ﲟﺎﱄ ﻛﻠﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﻻ‪ ،‬ﻗﻠﺖ ﻓﺎﻟﺸﻄﺮ‪ ،‬ﻗﺎﻝ ﻻ‪ ،‬ﻗﻠﺖ‪ :‬ﺍﻟﺜﻠﺚ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺎﻟﺜﻠﺚ ﻭﺍﻟﺜﻠﺚ‬
‫ﻛﺜﲑ‪."٦٤‬‬
‫ﺍﻟﻨﻮﻉ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﻌﻮﺍﺭﻱ ﻭﺍﳌﻨﺎﺋﺢ ﻭﺍﻟﻘﺮﻭﺽ ﺍﳊﺴﻨﺔ ﻭﺍﻷﻋﻄﻴﺎﺕ ﻭﺍﳍﺒﺎﺕ‪ ،‬ﻭﻛﻠﻬﺎ ﻣﻦ ﺻﻮﺭ ﺍﻟﺘﻜﺎﻓﻞ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻭﺃﻋﻤﺎﻝ ﺍﻟﱪ‬
‫ﻭﺍﻹﺭﻓﺎﻕ ﺍﻟﱵ ﻳﻘﺼﺪ ‪‬ﺎ ﺍﻟﺘﻴﺴﲑ ﻋﻠﻰ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻃﻤﻌﹰﺎ ﰲ ﺛﻮﺍﺏ ﺍﻟﺒﺎﺭﻱ ﺟﻞ ﺟﻼﻟﻪ‪ ،‬ﻳﻘﻮﻝ ﺍﻟﻨﱯ
ﰲ ﺍﻟﻌﻮﺍﺭﻱ ﻭﺍﳌﻨﺎﺋﺢ‪" :‬ﻣﻦ‬
‫ﻛﺎﻧﺖ ﻟﻪ ﺃﺭﺽ ﻓﻠﻴﺰﺭﻋﻬﺎ ﺃﻭ ﻟﻴﻤﻨﺤﻬﺎ ﺃﺧﺎﻩ ﻓﺈﻥ ﺃﰉ‪ ،‬ﻓﻠﻴﻤﺴﻚ ﺃﺭﺿﻪ‪."٦٥‬‬
‫ﻭﻫﻜﺬﺍ ﻳﺘﻀﺢ ﻣﺪﻯ ﺣﺮﺹ ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﺍﺳﺘﻜﻤﺎﻝ ﺃﺳﺒﺎﺏ ﺍﻟﺮﻭﺍﺑﻂ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻣﻦ ﺧﻼﻝ ﺗﺸﺮﻳﻊ ﻣﻌﺎﱂ ﻟﻠﺘﻜﺎﻓﻞ ﺍﻻﺟﺘﻤﺎﻋﻲ‪ ،‬ﻋﻠﻰ‬
‫ﺳﺒﻴﻞ ﺍﻟﻮﺟﻮﺏ‪ ،‬ﺃﻭ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻻﺳﺘﺤﺒﺎﺏ‪ ،‬ﻭﻫﺬﺍ ﳑﺎ ﱂ ﻳﻌﺮﻑ ﰲ ﺃﻱ ﺗﺸﺮﻳﻊ ﺃﻭ ﻧﻈﺎﻡ ﺁﺧﺮ‪.‬‬

‫‪٦٤‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ‪ ،‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻮﺻﺎﻳﺎ‪ ،‬ﺑﺎﺏ ﺃﻥ ﻳﺘﺮﻙ ﻭﺭﺛﺘﻪ ﺃﻏﻨﻴﺎﺀ ﺧﲑ ﻣﻦ ﺃﻥ ﻳﺘﻜﻔﻔﻮﺍ‪ ،‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ ‪.٢٥٩١‬‬
‫‪٦٥‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ‪ ،‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻛﺘﺎﺏ ﺍﳍﺒﺔ‪ ،‬ﺑﺎﺏ ﻓﻀﻞ ﺍﳌﻨﻴﺤﺔ‪ ،‬ﺭﻗﻤﺎﳊﺪﻳﺚ ‪.٢٤٨٩‬‬

‫‪٧٢‬‬
 ‫دﻋﻮة ا‪/‬ﺳﻼم إﻟﻰ اﻟﺤﻮار‬ ‫‪٦ .٤‬‬

‫ﺩﻋﺎ ﺍﻟﺪﻳﻦ ﺍﻹﺳﻼﻣﻲ ﺇﱃ ﺍﳊﻮﺍﺭ‪ ،‬ﺑﻐﻴﺔ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺍﳊﻘﻴﻘﺔ ﻭﺍﻟﺘﺮﻗﻲ ﺑﻌﻘﻮﻝ ﺍﻟﻨﺎﺱ ﻭﺃﻓﻜﺎﺭﻫﻢ ﻭﺍﻟﺴﻤﻮ ‪‬ﺎ‪ ،‬ﺑﻌﻴﺪﺍ ﻋﻦ ﻭﺍﳋﺮﺍﻓﺎﺕ ﺍﻟﱵ‬
‫ﻻ ﺗﻘﺒﻠﻬﺎ ﺍﻟﻔﻄﺮﺓ ﺍﻟﺴﻠﻴﻤﺔ‪ ،‬ﻭﺳﻨﺒﲔ ﰲ ﺍﻟﻨﻘﺎﻁ ﺍﻟﺘﺎﻟﻴﺔ ﻛﻴﻒ ﺩﻋﺎ ﺍﻹﺳﻼﻡ ﺇﱃ ﺍﳊﻮﺍﺭ‪.‬‬

‫ا‪/‬ﺳﻼم دﻳﻦ اﻟﺤﻮار‬ ‫‪١,٦,٤‬‬

‫ﻳﺘﺼﻒ ﺍ‪‬ﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ ﺑﺄﻧﻪ ﳎﺘﻤﻊ ﻣﻨﻔﺘﺢ ﻋﻠﻰ ﺍ‪‬ﺘﻤﻌﺎﺕ ﻭﺍﻷﻓﻜﺎﺭ ﺍﻷﺧﺮﻯ‪ ،‬ﻣﺎ ﺩﺍﻣﺖ ﺑﻌﻴﺪﺓ ﻋﻦ ﺍﳋﺮﺍﻓﺎﺕ ﻭﺍﻷﻭﻫﺎﻡ‪ ،‬ﻣﺴﺎﻳﺮﺓ‬
‫ﻟﻠﻔﻄﺮﺓ ﺍﻟﺴﻠﻴﻤﺔ‪ ،‬ﻣﺘﻔﻘﺔ ﻣﻊ ﻣﻨﻬﺞ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ ،‬ﻭﻫﻮ ﻻ ﳝﻨﻊ ﻣﻦ ﺍﳉﻬﺮ ﺑﺘﻠﻚ ﺍﻷﻓﻜﺎﺭ ﻭﺇﻋﻼ‪‬ﺎ‪ ،‬ﻷﻥ ﻏﺎﻳﺔ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ‬
‫ﻫﻲ ﺇﺻﻼﺡ ﺣﺎﻝ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻣﻦ ﺃﺟﻞ ﺫﻟﻚ ﻭﺟﻬﺖ ﺇﻟﻴﻬﻢ ﺍﻟﺘﺸﺮﻳﻌﺎﺕ ﻭﺍﻹﺭﺷﺎﺩﺍﺕ‪ .٦٦‬ﻭﻗﺪ ﺍﻋﺘﻤﺪ ﺍﻻﺳﻼﻡ ﰲ ﺫﻟﻚ ﻋﻠﻰ ﻣﻨﻬﺞ‬
‫ﺍﳊﻮﺍﺭ ﺍﻟﺬﻱ ﻳﻌﺪ ﻣﻨﻬﺠﹰﺎ ﻗﺮﺁﻧﻴﹰﺎ ﺃﺻﻴﻼﹰ‪ ،‬ﻓﻘﺪ ﻛﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﻣﻼﺋﻜﺘﻪ ﻭﺍﺳﺘﻤﻊ ﻣﻨﻬﻢ ﻗﺎﻝ ﺗﻌﺎﱃ ‪
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A
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Q
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H
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F‬ﺍﻟﺒﻘﺮﺓ‪.٣٠:‬‬
‫ﻭﻛﺬﻟﻚ ﺭﺳﻠﻪ ﻗﺎﻝ ﺗﻌﺎﱃ ‪l{z  y x w v  u t s r q p o n m l
m‬‬
‫ﺍﳌﺎﺋﺪﺓ‪١١٦:‬‬

‫ﻭﻣﻊ ﺍﻟﻜﺎﻓﺮﻳﻦ ‪l I  H G FED C    B A

Ú

Ù



Ø

×

Ö
Õ


Ô
Ó
Òm‬‬
‫ﻃﻪ‪.١٢٦-١٢٥:‬‬

‫ﻭﺣﱴ ﻣﻊ ﺇﺑﻠﻴﺲ ‪ lRQ P O N M L K J I HGFE D C B A
m‬ﺍﻷﻋﺮﺍﻑ‪١٢:‬‬

‫ﻭﺍﻟﻘﺮﺁﻥ ﻣﻠﻲﺀ ﲟﺤﺎﻭﺭﺍﺕ ﺍﻟﺮﺳﻞ ﻣﻊ ﺃﻗﻮﺍﻣﻬﻢ ‪
lª© ¨ § ¦ ¥ ¤£m‬ﺇﺑﺮﺍﻫﻴﻢ‪١٠ :‬‬

‫ﻭﺣﻀﺎﺭﺗﻨﺎ ﺍﻹﺳﻼﻣﻴﺔ ﻋﻠﻰ ﻣﺪﻯ ﺍﻟﺘﺎﺭﻳﺦ ﻫﻲ ﺣﻀﺎﺭﺓ ﺍﳊﻮﺍﺭ‪.٦٧‬‬

‫‪ ٦٦‬ﺃﺑﻮ ﻏﺪﺓ‪ ،‬ﺣﺴﻦ ﻭﺁﺧﺮﻭﻥ‪ ،‬ﺍﻹﺳﻼﻡ ﻭﺑﻨﺎﺀ ﺍ‪‬ﺘﻤﻊ‪ ،‬ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ﺹ‪.٦٤‬‬
‫‪ ٦٧‬ﺍﻟﻘﺎﺳﻢ‪ ،‬ﺧﺎﻟﺪ ﻋﺒﺪ ﺍﷲ ﻭﺁﺧﺮﻭﻥ‪ ،‬ﺍﳌﺪﺧﻞ ﺇﱃ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺍﻟﺮﻳﺎﺽ‪ :‬ﻣﺪﺍﺭ ﺍﻟﻮﻃﻦ‪ ،‬ﻁ‪١٤٢٧ ،٣‬ﻫـ‪ ،٢٠٠٦-‬ﺹ‪.٤٦-٤٥‬‬

‫‪٧٣‬‬
 ‫اﻟﺘﻘﻮﻳﻢ اﻟﺬاﺗﻲ‬
‫ﻟﻠﺘﺄﻛﺪ ﻣﻦ ﻓﻬﻤﻚ ﻟﻠﻤﻮﺿﻮﻉ ﺃﺟﺐ ﻋﻦ ﺍﻷﺳﺌﻠﺔ ﺍﻵﺗﻴﺔ‪:‬‬
‫ﺱ‪ :٢‬ﻫﻞ ﺍ‪‬ﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ ﻣﻨﻔﺘﺢ ﻋﻠﻰ ﺍ‪‬ﺘﻤﻌﺎﺕ ﻭﺍﻷﻓﻜﺎﺭ ﺍﻷﺧﺮﻯ؟‬
‫ﺱ‪ :٣‬ﺃﺫﻛﺮ ﺛﻼﺙ ﺁﻳﺎﺕ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺗﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻹﺳﻼﻡ ﻫﻮ ﺩﻳﻦ ﺍﳊﻮﺍﺭ؟‬

‫‪٧٤‬‬
 ‫أﻫﺪاف اﻟﺤﻮار ﻓﻲ ا‪/‬ﺳﻼم‬ ‫‪٢,٦,٤‬‬

‫ﺍﳊﻮﺍﺭ ﰲ ﺍﻹﺳﻼﻡ ﻳﻬﺪﻑ ﺇﱃ ﲢﻘﻴﻖ ﻋﺪﺓ ﺃﻫﺪﺍﻑ ﻫﻲ ﻛﺎﻵﰐ‪:٦٨‬‬

‫ﻣﻨﺎﻗﺸﺔ‬

‫ﻗﻢ ﺑﻌﻤﻞ ﻧﻘﺎﺵ ﲨﺎﻋﻲ ﻣﻊ‬

‫ﺯﻣﻼﺋﻚ ﻋﱪ ﺍﳌﻨﺘﺪﻯ ﺍﻟﻐﺮﺽ‬
‫ﻣﻨﻪ ﺗﺮﺗﻴﺐ ﺁﺩﺍﺏ ﺍﳊﻮﺍﺭ ﰲ‬
‫ﺍﻹﺳﻼﻡ ﺗﺮﺗﻴﺒﹰﺎ ﺗﻨﺎﺯﻟﻴﹰﺎ ﻣﻦ‬
‫ﺍﻷﻛﺜﺮ ﺃﳘﻴﺔ ﺇﱃ ﺍﻷﻗﻞ ﺃﳘﻴﺔ‪،‬‬
‫ﻣﻊ ﺫﻛﺮ ﺃﺳﺒﺎﺏ ﺍﺧﺘﻴﺎﺭﻛﻢ‬
‫ﻟﻠﺘﺮﺗﻴﺐ‬

‫‪ .١‬ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﻹﺳﻼﻡ ﻭﻋﺒﺎﺩﺓ ﺍﷲ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ ﻭﻫﺬﺍ ﺃﲰﻰ ﻫﺪﻑ ‪
s

r

q

p

o
n
m

l
m‬‬
‫‪
lx

w


v

u
t‬ﻓﺼﻠﺖ‪ ٣٣:‬ﻭﻣﻌﺮﻓﺔ ﺍﷲ ﻫﻲ ﺃﻋﻈﻢ ﺣﻘﻴﻘﺔ ﻭﻋﺒﺎﺩﺗﻪ ﻫﻲ ﺍﳊﻜﻤﺔ ﻣﻦ ﺧﻠﻖ ﺍﻟﺒﺸﺮ ‪
cm‬‬
‫‪ lh

g

f

e

d‬ﺍﻟﺬﺍﺭﻳﺎﺕ‪ .٥٦ :‬ﻭﻳﺪﺧﻞ ﰲ ﺫﻟﻚ ﺇﺑﺮﺍﺯ ﳏﺎﺳﻦ ﺍﻹﺳﻼﻡ ﻭﺍﻟﺮﺩ ﻋﻠﻰ ﺷﺒﻬﺎﺕ ﺃﻋﺪﺍﺋﻪ‬
‫ﻭﺇﻳﻀﺎﺡ ﺍﳊﻘﻴﻘﺔ ﰲ ﺍﳊﻜﻤﺔ ﻣﻦ ﺧﻠﻖ ﺍﻟﺒﺸﺮ‪ .‬ﻓﺎﳊﻮﺍﺭ ﻣﻄﻠﺐ ﺇﺳﻼﻣﻲ ﻟﻜﻲ ﻧﻘﻮﻡ ﺑﻮﺍﺟﺒﻨﺎ ﲡﺎﻩ ﺍﻷﻣﻢ ﺍﻷﺧﺮﻯ‪.‬‬

‫‪ .٢‬ﲢﻘﻴﻖ ﻭﻇﻴﻔﺔ ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﻷﺭﺽ ﻭﻫﻲ ﺍﳋﻼﻓﺔ ﻭﻋﻤﺎﺭﺓ ﺍﻷﺭﺽ ‪
H

G

F
E
D
C
B

A
m‬‬

‫‪
l
JI‬ﺍﻟﺒﻘﺮﺓ‪٣٠ :‬‬

‫‪ .٣‬ﺗﺒﺎﺩﻝ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻨﺎﻓﻌﺔ ﻭﺣﻞ ﺍﻹﺷﻜﺎﻻﺕ ﺍﻟﻘﺎﺋﻤﺔ ﻭﺍﻟﺘﻌﺎﻭﻥ ﻋﻠﻰ ﺍﳋﲑ ‪  Ç Æ  Å Ä ÃÂ  Á À ¿m‬‬
‫‪
lÐÏ Î  Í ÌËÊ ÉÈ‬ﺍﳌﺎﺋﺪﺓ‪٢:‬‬

‫‪ ٦٨‬ﺍﻟﻘﺎﺳﻢ‪ ،‬ﺧﺎﻟﺪ ﻋﺒﺪ ﺍﷲ ﻭﺁﺧﺮﻭﻥ‪ ،‬ﺍﳌﺪﺧﻞ ﺇﱃ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ‪.٤٧-٤٦ ،‬‬

‫‪٧٥‬‬
 ‫آداب اﻟﺤﻮار ﻓﻲ ا‪/‬ﺳﻼم‬ ‫‪٣,٦,٤‬‬

‫ﺃﻣﺎ ﺁﺩﺍﺏ ﺍﳊﻮﺍﺭ ﻭﻟﻮﺍﺯﻣﻪ ﻓﺘﺘﻤﺜﻞ ﰲ ﺍﻵﰐ‪:٦٩‬‬

‫‪ .١‬ﺣﺴﻦ ﺍﻟﻘﺼﺪ ﰲ ﺍﳊﻮﺍﺭ‪ ،‬ﻭﺫﻟﻚ ﺑﺎﻹﺧﻼﺹ ﷲ ﻭﺍﻟﺮﻏﺒﺔ ﰲ ﻃﻠﺐ ﺍﳊﻖ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪
n

m
l
k
j
i
h
m :‬‬
‫‪
l
o‬ﺍﻟﺒﻴﻨﺔ‪٥:‬‬

‫‪ .١‬ﺍﻹﳝﺎﻥ ﺍﻟﻌﻤﻴﻖ ﲟﺎ ﻳﺪﻋﻮ ﺇﻟﻴﻪ ﺍﶈﺎﻭﺭ ﻭﻳﻨﺎﻇﺮ ﻓﻴﻪ‪ ،‬ﻭﺫﻟﻚ ﻟﺌﻼ ﻳﺸﻤﻠﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪
x
w

v
u
t
m :‬‬
‫‪ l

~
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z
y‬ﺍﻟﺒﻘﺮﺓ‪.٤٤ :‬‬
‫‪ .٢‬ﺍﻟﻌﻠﻢ ﺑﻘﻀﻴﺔ ﺍﳊﻮﺍﺭ ﻭﻣﻌﺮﻓﺘﻬﺎ ﻣﻌﺮﻓﺔ ﺗﺎﻣﺔ ﻓﻼ ﺣﻮﺍﺭ ﺑﻼ ﻋﻠﻢ ﻭﺍﶈﺎﻭﺭ ﺍﳉﺎﻫﻞ ﻳﻔﺴﺪ ﺃﻛﺜﺮ ﳑﺎ ﻳﺼﻠﺢ ﻭﻟﻘﺪ ﺫﻡ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‬
‫ﺍﳊﻮﺍﺭ ﺑﻐﲑ ﻋﻠﻢ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ
‪ l zyx w v u t s
m‬ﺁﻝ ﻋﻤﺮﺍﻥ‪.٦٦ :‬‬

‫‪ ٦٩‬ﺃﺑﻮ ﻏﺪﺓ‪ ،‬ﺣﺴﻦ ﻭﺁﺧﺮﻭﻥ‪ ،‬ﺍﻹﺳﻼﻡ ﻭﺑﻨﺎﺀ ﺍ‪‬ﺘﻤﻊ‪ ،‬ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ﺹ‪ .٦٧-٦٦‬ﺍﻟﻘﺎﺳﻢ‪ ،‬ﺧﺎﻟﺪ ﻋﺒﺪ ﺍﷲ‪ ،‬ﻭﺁﺧﺮﻭﻥ‪ ،‬ﺍﳌﺪﺧﻞ ﺇﱃ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ﺹ‪-٤٨‬‬
‫‪.٥١‬‬

‫‪٧٦‬‬
‫‪ .٣‬ﺍﻟﺘﺰﺍﻡ ﺍﳍﺪﻭﺀ ﻭﺍﻟﺴﻜﻴﻨﺔ ﻭﺍﻟﺒﻌﺪ ﻋﻦ ﺍﻻﻧﻔﻌﺎﻝ‪ ،‬ﻛﻤﺎ ﰲ ﳏﺎﻭﺭﺓ ﺍﻟﻨﱯ
ﻟﻠﺸﺎﺏ ﺍﻟﺬﻱ ﺟﺎﺀ ﻳﺴﺘﺄﺫﻥ ﰲ ﺍﻟﺰﱏ‪ ،‬ﻭﺍﻷﺻﻞ ﰲ ﻫﺬﺍ‬
‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ l  £¢¡ ~ }|{ z y x w v
m :‬ﺍﻟﻨﺤﻞ‪.١٢٥ :‬‬
‫ﻼ ﻭﺍﺣﺪﹰﺍ ﺧﲑ ﻟﻚ ﻣﻦ ﲪﺮ ﺍﻟﻨﻌﻢ‪."٧٠‬‬
‫‪ .٤‬ﺍﳊﺮﺹ ﻋﻠﻰ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺍﳊﻖ ﻭﻧﺼﺮﺗﻪ‪ ،‬ﻭﺫﻟﻚ ﻟﻘﻮﻟﻪ
‪" :‬ﻷﻥ ﻳﻬﺪﻱ ﺑﻚ ﺭﺟ ﹰ‬
‫‪ .٥‬ﺣﺴﻦ ﺍﻟﻈﻦ ﺑﺎﻟﻄﺮﻑ ﺍﻵﺧﺮ ﻭﺍﺣﺘﺮﺍﻣﻪ‪ ،‬ﻭﻫﺬﺍ ﳑﺎ ﻳﺴﻬﻞ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﻗﻠﺒﻪ ﻭﲤﻠﻜﻪ ﻭﺇﻗﻨﺎﻋﻪ‪ ،‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪
C
B
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m
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‫‪ l
LK

J
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G
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E
D‬ﺍﳊﺠﺮﺍﺕ‪.١٢ :‬‬
‫‪ .٦‬ﺍﻟﺘﺰﺍﻡ ﺍﻟﻘﻮﻝ ﺍﳊﺴﻦ‪ ،‬ﻭﲡﻨﺐ ﻣﻨﻬﺞ ﺍﻟﺘﺤﺪﻱ ﻭﺍﻹﻓﺤﺎﻡ‪ ،‬ﻓﻼﺑﺪ ﻣﻦ ﺍﻟﺘﺰﺍﻡ ﺍﳊﺴﲎ ﰲ ﺍﻟﻘﻮﻝ ﻭﺍ‪‬ﺎﺩﻟﺔ ﻗﺎﻝ ﺗﻌﺎﱃ ‪ ~
m‬‬
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l£¢‬ﺍﻟﻨﺤﻞ‪١٢٥:‬‬
‫‪ .٧‬ﺍﻟﺘﻮﺍﺿﻊ ﻭﺍﻟﻠﲔ ﻭﺍﻟﺮﻓﻖ ﻭﺣﺴﻦ ﺍﻻﺳﺘﻤﺎﻉ ﻭﻋﺪﻡ ﺍﳌﻘﺎﻃﻌﺔ‪ ،‬ﻓﺬﻟﻚ ﺃﺩﻋﻰ ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﺍﳊﻘﻴﻘﺔ ﻭﺍﺳﺘﻤﺮﺍﺭ ﺍﳊﻮﺍﺭ‪ ،‬ﻓﻘﺪ ﺃﻣﺮ ﺍﷲ‬
‫ﻧﺒﻴﻪ ﻣﻮﺳﻰ ﻭﺃﺧﺎﻩ ﻫﺎﺭﻭﻥ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ﻋﻨﺪ ﳐﺎﻃﺒﺔ ﻓﺮﻋﻮﻥ ﺍﻟﺬﻱ ﻃﻐﻰ ﻭﲡﱪ ﻭﺍﺩﻋﻰ ﺍﻷﻟﻮﻫﻴﺔ ﻭﺍﻟﺮﺑﻮﺑﻴﺔ ﻗﺎﻝ ﺗﻌﺎﱃ ‪
y
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z‬ﻃﻪ‪٤٤:‬‬
‫‪ .٨‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ‪ ،‬ﳚﺐ ﻋﻠﻰ ﺍﶈﺎﻭﺭ ﺃﻥ ﻳﻜﻮﻥ ﻣﻨﺼﻔﹰﺎ ﻓﻼ ﻳﺮﺩ ﺣﻘﺎﹰ‪ ،‬ﺑﻞ ﻋﻠﻴﻪ ﺃﻥ ﻳﺒﺪﻱ ﺇﻋﺠﺎﺑﻪ ﺑﺎﻷﻓﻜﺎﺭ ﺍﻟﺼﺤﻴﺤﺔ ﻭﺍﻷﺩﻟﺔ‬
‫ﺍﳉﻴﺪﺓ ﻭﺍﳌﻌﻠﻮﻣﺎﺕ ﺍﳉﺪﻳﺪﺓ ﺍﻟﱵ ﻳﻮﺭﺩﻫﺎ ﳏﺎﻭﺭﻩ ﻭﻫﺬﺍ ﺍﻹﻧﺼﺎﻑ ﻟﻪ ﺃﺛﺮﻩ ﺍﻟﻌﻈﻴﻢ ﰲ ﻗﺒﻮﻝ ﺍﳊﻖ‪ .‬ﻭﰲ ﺫﻟﻚ ﻳﻘﻮﻝ ﺗﻌﺎﱃ ‪
x
m‬‬
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{
z
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‫®‪
l‬ﺍﳌﺎﺋﺪﺓ‪ ٨:‬ﻭﻳﺄﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ﲟﺤﺎﻭﺭﺓ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﺑﻠﻐﺔ ﺍﻹﻧﺼﺎﻑ ﻭﺍﻟﻌﺪﻝ ﻗﺎﻝ ﺗﻌﺎﱃ ‪ ^ ] \ [ Z
m‬‬
‫_ ` ‪ lji h g f e d c b a‬ﺁﻝ ﻋﻤﺮﺍﻥ‪٦٤:‬‬

‫اﻟﺘﻘﻮﻳﻢ اﻟﺬاﺗﻲ‬
‫ﻟﻠﺘﺄﻛﺪ ﻣﻦ ﻓﻬﻤﻚ ﻟﻠﻤﻮﺿﻮﻉ ﺃﺟﺐ ﻋﻦ ﺍﻷﺳﺌﻠﺔ ﺍﻵﺗﻴﺔ‪:‬‬
‫ﺱ‪ :١‬ﻋﺪﺩ ﺃﻫﺪﺍﻑ ﺍﳊﻮﺍﺭ ﰲ ﺍﻹﺳﻼﻡ؟‬
‫ﺱ‪ :٢‬ﻣﺎ ﻫﻲ ﺁﺩﺍﺏ ﺍﳊﻮﺍﺭ ﻭﻟﻮﺍﺯﻣﻪ ﰲ ﺍﻹﺳﻼﻡ؟‬

‫‪ ٧٠‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ‪ ،‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻛﺘﺎﺏ ﺍﳉﻬﺎﺩ ﻭﺍﻟﺴﲑ‪ ،‬ﺑﺎﺏ ﺩﻋﺎﺀ ﺍﻟﻨﱯ ﺇﱃ ﺍﻹﺳﻼﻡ‪ ،‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ ‪.٢٧٨٣‬‬

‫‪٧٧‬‬
 ‫اﻟﺨﻼﺻﺔ‬
‫‪ .١‬ﻫﻨﺎﻙ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻟﺘﺸﺮﻳﻌﺎﺕ ﺍﻟﱵ ﺗﺘﺼﻞ ﺑﺎﻟﻮﺍﺟﺒﺎﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻷﺧﻼﻕ ﺍﻟﻔﺎﺿﻠﺔ ﻭﺗﻌﺪ ﰲ ﳎﻤﻠﻬﺎ ﺃﺳﺒﺎﺑﹰﺎ ﻟﺘﻘﻮﻳﺔ ﺍﻟﺮﻭﺍﺑﻂ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﻣﻦ ﻫﺬﻩ ﺍﻟﺘﺸﺮﻳﻌﺎﺕ‪ :‬ﺗﺸﺮﻳﻊ ﺻﻼﺓ ﺍﳉﻤﺎﻋﺔ ﻭﺍﳉﻤﻌﺔ ﻭﺍﻟﻌﻴﺪﻳﻦ ﻭﺍﳉﻨﺎﺯﺓ‪.‬‬
‫‪ .٢‬ﻋﻤﻞ ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﺗﻘﻮﻳﺔ ﺍﻟﺮﻭﺍﺑﻂ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺑﺘﺸﺮﻳﻊ ﻋﺪﺩ ﻣﻦ ﺍﻟﻮﺍﺟﺒﺎﺕ ﺍﳋﺎﺻﺔ ﰲ ﺩﺍﺋﺮﺓ ﺍﻹﻧﺴﺎﻥ ﺍﶈﻴﻄﺔ ﺑﻪ ﻣﺒﺎﺷﺮﺓ‪ ،‬ﻭﻣﻦ‬
‫ﺃﻫﻢ ﻫﺬﻩ ﺍﻟﺘﺸﺮﻳﻌﺎﺕ‪ ،‬ﻓﺮﺽ ﺑﺮ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻗﻮ ﹰﻻ ﻭﻓﻌﻼﹰ‪ ،‬ﻋﻠﻰ ﻛﻞ ﺍﺑﻦ ﻭﺍﺑﻨﺔ‪ ،‬ﻭﻓﺮﺽ ﺑﺮ ﺍﻟﺬﻱ ﻳﻠﻲ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻣﺮﺗﺒﺔ ﻛﺎﻹﺧﻮﺓ ﻭﺍﻷﻋﻤﺎﻡ‬
‫ﻭﺍﻟﻌﻤﺎﺕ ﻭﺍﻷﺧﻮﺍﻝ ﻭﺍﳋﺎﻻﺕ ﻭﻫﻜﺬﺍ ﺍﻷﻗﺮﺏ ﻓﺎﻷﻗﺮﺏ‪ ،‬ﻛﻤﺎ ﺩﻋﺎ ﺍﻹﺳﻼﻡ ﺇﱃ ﺇﻛﺮﺍﻡ ﺍﳉﺎﺭ ﰲ ﺳﺒﻴﻞ ﺯﻳﺎﺩﺓ ﺍﻟﺘﺂﻟﻒ ﺍﻻﺟﺘﻤﺎﻋﻲ‬
‫ﻭﺃﻭﺟﺐ ﻟﻪ ﺣﻘﻮﻗﹰﺎ ﻛﺜﲑﺓ‪.‬‬
‫‪ .٣‬ﻟﻘﺪ ﺣﺮﺹ ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﺃﻥ ﻳﻌﻴﺶ ﺍﻟﻔﺮﺩ ﺣﻴﺎﺗﻪ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻟﻌﺎﻣﺔ ﰲ ﻭﻓﺎﻕ ﻭﺗﺂﻟﻒ ﻭﺗﻌﺎﻭﻥ ﻣﻊ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻭﺫﻟﻚ ﻣﻦ ﺧﻼﻝ‬
‫ﺗﺸﺮﻳﻊ ﺣﻘﻮﻕ ﺛﺎﺑﺘﺔ ﻟﻠﻤﺴﻠﻢ ﻋﻠﻰ ﺃﺧﻴﻪ ﺍﳌﺴﻠﻢ‪ ،‬ﻻ ﻳﺴﻌﻪ ﺍﻟﺘﺴﺎﻫﻞ ﻓﻴﻬﺎ ﺃﻭ ﺗﺮﻛﻬﺎ‪ ،‬ﻭﻣﻨﻬﺎ ﺇﻓﺸﺎﺀ ﺍﻟﺴﻼﻡ ﻋﻠﻴﻪ ﻭﻣﺼﺎﻓﺤﺘﻪ ﺇﻥ ﺃﻣﻜﻦ‬
‫ﺫﻟﻚ‪ ،‬ﻭﺗﻮﻗﲑ ﺍﻟﻜﺒﺎﺭ ﻭﺍﻟﻌﻄﻒ ﻋﻠﻰ ﺍﻟﺼﻐﺎﺭ‪ ،‬ﻛﻤﺎ ﺷﺮﻉ ﺍﻹﺳﻼﻡ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻷﺳﺒﺎﺏ ﺍﻷﺧﺮﻯ ﺍﻟﱵ ﺗﻘﻮﻱ ﺍﻟﺘﺮﺍﺑﻂ ﺍﻻﺟﺘﻤﺎﻋﻲ ﺑﲔ‬
‫ﺃﻓﺮﺍﺩ ﺍ‪‬ﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ‪.‬‬
‫‪ .٤‬ﺍﻷﺧﻼﻕ ﻗﺴﻤﺎﻥ‪ ،‬ﺃﺧﻼﻕ ﻛﺮﳝﺔ ﻭﺃﺧﻼﻕ ﺫﻣﻴﻤﺔ‪ ،‬ﻭﻗﺪ ﺟﺎﺀﺕ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺗﺪﻋﻮ ﺇﱃ ﺗﺰﻛﻴﺔ ﺍﻟﻨﻔﻮﺱ ﻭﺗﻄﻬﲑﻫﺎ ﺣﱴ‬
‫ﺗﻜﻮﻥ ﻛﺮﳝﺔ ﺍﻷﺧﻼﻕ ﻧﺒﻴﻠﺔ ﺍﻟﺴﺠﺎﻳﺎ‪ ،‬ﻭﻣﻦ ﺑﲔ ﺍﻷﺧﻼﻕ ﺍﻟﱵ ﺩﻋﺎ ﺇﻟﻴﻬﺎ ﺍﻹﺳﻼﻡ ﺍﻟﺼﺪﻕ ﻷﻧﻪ ﻳﻬﺪﻱ ﺇﱃ ﺍﻟﱪ‪ ،‬ﻭﺍﻟﺼﱪ‪ ،‬ﻭﺍﳊﻴﺎﺀ‬

‫ﻭﺍﳌﺮﺍﺩ ﺑﻪ ﺍﳋﺠﻞ ﻭﺍﻻﺣﺘﺸﺎﻡ‪ ،‬ﻭﺍﻟﺒﺸﺎﺷﺔ ﻭﻃﻼﻗﺔ ﺍﻟﻮﺟﻪ‪ ،‬ﻭﻫﻲ ﻣﻦ ﺍﻟﺼﻔﺎﺕ ﺍﻟﱵ ﺗﺪﻝ ﻋﻠﻰ ﺍﻋﺘﺪﺍﻝ ﰲ ﺍﳌﺰﺍﺝ ﻭﺳﻼﻣﺔ ﰲ ﺍﻟﺼﺤﺔ‬
‫ﺍﻟﻨﻔﺴﻴﺔ‪ ،‬ﻭﺍﳌﺪﺍﺭﺍﺓ ﻭﻫﻲ ﺍﻟﺘﻠﻄﻒ ﺑﺎﻹﻧﺴﺎﻥ ﻟﻠﺤﺪ ﻣﻦ ﺿﺮﺭﻩ‪ ،‬ﻭﻫﻲ ﻣﻦ ﺍﻟﺪﺭﺀ ﻭﺍﻟﺪﻓﻊ‪ ،‬ﻭﻫﻲ ﻏﲑ ﺍﻟﻨﻔﺎﻕ ﻭﺍﳌﺪﺍﻫﻨﺔ‪.‬‬
‫‪ .٥‬ﱂ ﻳﺘﺮﻙ ﺍﻹﺳﻼﻡ ﺍﻟﻌﺎﺟﺰﻭﻥ ﺍﻟﺬﻳﻦ ﻻ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺍﻟﻌﻤﻞ‪ ،‬ﳌﺮﺽ ﺃﻭ ﺷﻴﺨﻮﺧﺔ‪ ،‬ﺃﻭ ﻟﻐﲑ ﺫﻟﻚ ﻣﻦ ﺍﻷﺳﺒﺎﺏ‪ ،‬ﺑﻞ ﺷﺮﻉ ﳍﻢ ﺍﻟﻌﺪﻳﺪ‬
‫ﻣﻦ ﺍﻟﺘﺪﺍﺑﲑ ﺍﳊﺎﲰﺔ ﰲ ﺍﻟﺘﻜﺎﻓﻞ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻟﺮﻋﺎﻳﺘﻬﻢ ﻭﺍﻟﻨﻬﻮﺽ ‪‬ﻢ‪ ،‬ﻭﺑﻌﺾ ﻫﺬﻩ ﺍﻟﻮﺳﺎﺋﻞ ﻫﻲ ﺗﺸﺮﻳﻊ ﻓﺮﻳﻀﺔ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﺗﺸﺮﻳﻊ‬
‫ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ‪ ،‬ﻭﺗﺸﺮﻳﻊ ﺍﻟﻨﻔﻘﺎﺕ ﺍﻟﻮﺍﺟﺒﺔ‪ ،‬ﻭﺗﺸﺮﻳﻊ ﺍﻟﺼﺪﻗﺎﺕ ﺍﻟﺘﻄﻮﻋﻴﺔ‪.‬‬
‫‪ .٦‬ﺩﻋﺎ ﺍﻟﺪﻳﻦ ﺍﻹﺳﻼﻣﻲ ﺇﱃ ﺍﳊﻮﺍﺭ‪ ،‬ﺑﻐﻴﺔ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺍﳊﻘﻴﻘﺔ ﻭﺍﻟﺘﺮﻗﻲ ﺑﻌﻘﻮﻝ ﺍﻟﻨﺎﺱ ﻭﺃﻓﻜﺎﺭﻫﻢ ﻭﺍﻟﺴﻤﻮ ‪‬ﺎ‪ ،‬ﻟﺬﻟﻚ ﻗﺎﻡ ﺍﻹﺳﻼﻡ‬
‫ﻼ‪.‬‬
‫ﻋﻠﻰ ﻣﻨﻬﺞ ﺍﳊﻮﺍﺭ ﺍﻟﺬﻱ ﻳﻌﺪ ﻣﻨﻬﺠﹰﺎ ﻗﺮﺁﻧﻴﹰﺎ ﺃﺻﻴ ﹰ‬
‫‪ .٧‬ﻳﻬﺪﻑ ﺍﳊﻮﺍﺭ ﰲ ﺍﻹﺳﻼﻡ ﺇﱃ ﲢﻘﻴﻖ ﺛﻼﺛﺔ ﺃﻫﺪﺍﻑ‪ ،‬ﻫﻲ‪ :‬ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﻹﺳﻼﻡ ﻭﻋﺒﺎﺩﺓ ﺍﷲ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ‪ ،‬ﻭﲢﻘﻴﻖ ﻭﻇﻴﻔﺔ‬
‫ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﻷﺭﺽ ﻭﻫﻲ ﺍﳋﻼﻓﺔ ﻭﻋﻤﺎﺭﺓ ﺍﻷﺭﺽ‪ ،‬ﻭﺗﺒﺎﺩﻝ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻨﺎﻓﻌﺔ ﻭﺣﻞ ﺍﻹﺷﻜﺎﻻﺕ ﺍﻟﻘﺎﺋﻤﺔ‪.‬‬
‫‪ .٨‬ﺁﺩﺍﺏ ﺍﳊﻮﺍﺭ ﰲ ﺍﻹﺳﻼﻡ ﻋﺪﻳﺪﺓ ﻣﻦ ﺃﳘﻬﺎ‪ :‬ﺣﺴﻦ ﺍﻟﻘﺼﺪ ﰲ ﺍﳊﻮﺍﺭ‪ ،‬ﻭﺍﻹﳝﺎﻥ ﺍﻟﻌﻤﻴﻖ ﲟﺎ ﻳﺪﻋﻮ ﺇﻟﻴﻪ ﺍﶈﺎﻭﺭ‪ ،‬ﻭﺍﻟﻌﻠﻢ ﺑﻘﻀﻴﺔ‬
‫ﺍﳊﻮﺍﺭ ﻭﻣﻌﺮﻓﺘﻬﺎ ﻣﻌﺮﻓﺔ ﺗﺎﻣﺔ‪ ،‬ﻭﺍﻟﺘﺰﺍﻡ ﺍﳍﺪﻭﺀ ﻭﺍﻟﺴﻜﻴﻨﺔ ﻭﺍﻟﺒﻌﺪ ﻋﻦ ﺍﻻﻧﻔﻌﺎﻝ‪ ،‬ﻭﺍﳊﺮﺹ ﻋﻠﻰ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺍﳊﻖ ﻭﻧﺼﺮﺗﻪ‪ ،‬ﻭﺣﺴﻦ‬

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‫ﺍﻟﻈﻦ ﺑﺎﻟﻄﺮﻑ ﺍﻵﺧﺮ ﻭﺍﺣﺘﺮﺍﻣﻪ‪ ،‬ﻭﺍﻟﺘﺰﺍﻡ ﺍﻟﻘﻮﻝ ﺍﳊﺴﻦ‪ ،‬ﻭﲡﻨﺐ ﻣﻨﻬﺞ ﺍﻟﺘﺤﺪﻱ ﻭﺍﻹﻓﺤﺎﻡ‪ ،‬ﻭﺍﻟﺘﻮﺍﺿﻊ ﻭﺍﻟﻠﲔ ﻭﺍﻟﺮﻓﻖ ﻭﺣﺴﻦ‬
‫ﺍﻻﺳﺘﻤﺎﻉ ﻭﻋﺪﻡ ﺍﳌﻘﺎﻃﻌﺔ‪ ،‬ﻭﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ‪.‬‬

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