‫ﺳﻠﺴﻠﺔ ﻛﺘﺐ ﺍﻷﻣﺔ « ﻣﻌﺎﱂ ﲡﺪﻳﺪ ﺍﳌﻨﻬﺞ ﺍﻟﻔﻘﻬﻲ ﳕﻮﺫﺝ ﺍﻟﺸﻮﻛﺎ�ﻲ « ﻣﻘﺪﻣﺔ»‬

‫ﻣﻘﺪﻣﺔ‬

‫ﺍﳊﻤﺪ ﻪﻠﻟ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﳏﻤﺪ ﺭﺳﻮﻝ ﺍﻪﻠﻟ ﺻﻠﻰ ﺍﻪﻠﻟ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺃﲨﻌﲔ‪ ،‬ﻭﺑﻌﺪ؛‬

‫ﻟﻘﺪ ﻋﺮﻑ ﺗﺎﺭﻳﺦ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﻣﺮﺍﺣﻞ ﳕﻮ ﻭﺍﺯﺩﻫﺎﺭ ﻛﺎﻥ ﻓﻴﻬﺎ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﻓﻘﻬﺎً ﺍﺟﺘﻬﺎﺩﻳﺎً ﻭﺍﻗﻌﻴﺎً ﺣﻴﺎً ﻳﻘﻮﻡ ﻋﻠﻰ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻷﺣﻜﺎﻡ ﻣﻦ ﺃﺻﻮﳍﺎ )ﺍﻟﻘﺮﺁﻥ‬

‫ﻭﺍﻟﺴﻨﺔ( ﻭﺻﻴﺎﻏﺘﻬﺎ ﲟﺎ ﻳﻌﺎﰿ ﳎﺮﻳﺎﺕ ﺍﻟﻮﺍﻗﻊ ﻭ�ﻮﺍﺯﻟﻪ‪ ،‬ﻭﻟﻜﻦ ﻇﻬﺮﺕ ﰲ ﺗﺎﺭﻳﺦ ﺍﻟﺘﺸﺮﻳﻊ ﺍﻹﺳﻼﻣﻲ ﻋﻮﺍﻣﻞ ﻛﺜﲑﺓ ﺃﺛّﺮﺕ ﻋﻠﻰ ﺍﻟﻌﻘﻞ ﺍﻟﻔﻘﻬﻲ ﻭﺳﻠﺒﺘﻪ ﰲ ﺑﻌﺾ ﻣﺮﺍﺣﻞ‬

‫ﺗﺎﺭﳜﻪ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺗﻘﺪﻳﻢ �ﻈﺎﻡ ﺗﺸﺮﻳﻌﻲ ﻳﺴﺘﺠﻴﺐ ﻟﻠﻤﺘﻐﻴﹼﺮﺍﺕ‪.‬‬

‫ﻓﻘﺪ ﺃﺣﺎﻃﺖ ﺑﺎﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﰲ ﺑﻌﺾ ﺃﺩﻭﺍﺭﻩ ﺍﻟﺘﺎﺭﳜﻴﺔ ﻋﻮﺍﻣﻞ ﺳﻴﺎﺳﻴﺔ ﻭﺍﺟﺘﻤﺎﻋﻴﺔ ﻭﻋﻠﻤﻴﺔ ﺗﻀﺨّﻢ ﻋﻠﻰ ﺇﺛﺮﻫﺎ ﻓﻘﻪ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﺍﳌﻌﺎﻣﻼﺕ ﻋﻠﻰ ﺣﺴﺎﺏ‬

‫ﻓﻘﻪ ﺍﻟﺴﻴﺎﺳﺔ ﻭﺍﻻﻗﺘﺼﺎﺩ ﻭﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺪﻭﻟﻴﺔ‪ ،‬ﻛﻤﺎ ﺗﻐﻴﹼﺮﺕ ﺑﻔﻌﻞ ﺗﻠﻚ ﺍﻟﻌﻮﺍﻣﻞ ﺗﺮﻛﻴﺒﺔ ﺍﳌﻨﻈﻮﻣﺔ ﺍﻟﻔﻘﻬﻴﺔ‪ ،‬ﻓﺄﺻﺒﺢ ﺍﻟﺘﻘﻠﻴﺪ ﻗﺎﻋﺪﺓ ﻭﺍﻻﺟﺘﻬﺎﺩ ﺍﺳﺘﺜﻨﺎﺀ‪ ،‬ﺍﻷﻣﺮ ﺍﻟﺬﻱ‬

‫ﺗﺮﻙ ﺁﺛﺎﺭﺍً ﺳﻠﺒﻴﺔ ﻋﻠﻰ ﺍﻟﻌﻘﻞ ﺍﻟﻔﻘﻬﻲ ﻋﻠﻰ ﻣﺴـﺘﻮﻯ ﺍﳌﻨﻬﺞ ﻭﺍﻹ�ﺘﺎﺝ‪.‬‬

‫ﺃﻣﺎ ﺍﳌﻨﻬﺞ ﻓﻘﺪ ﺍﺳﺘُﺒﺪﻟﺖ ﺑﻨﺼﻮﺹ ﺍﻟﺸﺮﻳﻌﺔ ‪-‬ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪� -‬ﺼﻮﺹ ﺍﻷﺋﻤﺔ ﺍﺠﻤﻟﺘﻬﺪﻳﻦ ﰲ ﺍﻻﺳﺘﻨﺒﺎﻁ ﻭﺍﻻﺳﺘﺪﻻﻝ ﺍﻟﻔﻘﻬﻴﲔ‪ ،‬ﻛﻤﺎ ﺍﻋﺘﻨﻰ ﺍﻟﻔﻘﻬﺎﺀ ﺑﺘﻘﺮﻳﺮ‬

‫ﺍﻷﺣﻜﺎﻡ ﺍﺠﻤﻟﺮﺩﺓ ﺃﻛﺜﺮ ﻣﻦ ﻋﻨﺎﻳﺘﻬﻢ ﺑﻘﻮﺍﻋﺪ ﺗﻨـﺰﻳﻠﻬﺎ ﻋﻠﻰ ﺍﻟﻮﺍﻗﻊ‪ ،‬ﻓﻀﻤﺮﺕ ﺇﱃ ﺣﺪﹼ ﻣﺎ ﺻﻠﺔ ﺍﻟﻔﻘﻪ ﺑﺎﳊﻴﺎﺓ ﺍﻟﻌﺎﻣﺔ‪.‬‬

‫ﺃﻣﺎ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﻹ�ﺘﺎﺝ‪ ،‬ﻓﻘﺪ ﺍﺷﺘﻐﻞ ﺍﻟﻌﻘﻞ ﺍﻟﻔﻘﻬﻲ ﺑﻌﺪ ﺗﻮﻗﻒ ﺣﺮﻛﺔ ﺍﻻﺟﺘﻬﺎﺩ ‪-‬ﰲ ﺍﻟﻐﺎﻟﺐ ﺍﻷﻋﻢ‪ -‬ﺑﺈ�ﺘﺎﺝ ﺗﻌﻠﻴﻤﻲ ﻳﺘﻌﺎﻣﻞ ﻣﻊ ﺍﳌﺘﻮﻥ‪ ،‬ﻭﻻ ﻳﻠﺘﻔﺖ ﺇﱃ ﻗﻀﺎﻳﺎ‬

‫ﺍﻷﻣﺔ‪ ،‬ﻭﺣﺎﺟﺎﺕ ﺃﺑﻨﺎﺋﻬﺎ‪ ،‬ﻭﻣﺘﻄﻠﺒﺎﺕ ﻭﺟﻮﺩﻫﺎ ﺍﳊﻀﺎﺭﻱ‪.‬‬

‫ﻟﻜﻦ ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺍﻣﺘﺪﺍﺩ ﻋﺼﺮ ﺍﳉﻤﻮﺩ ﻭﺍﻟﺘﻘﻠﻴﺪ ‪-‬ﻣﻦ ﻣﻨﺘﺼﻒ ﺍﻟﻘﺮﻥ ﺍﻟﺮﺍﺑﻊ ﺇﱃ ﻋﺼﺮ ﺍﻟﻨﻬﻀﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﳊﺪﻳﺜﺔ‪ -‬ﻓﺈﻥ ﺗﺎﺭﻳﺦ ﺍﻟﻔﻘﻪ ﻓـﻲ ﻫﺬﻩ ﺍﳌﺪﺓ ﺍﻟﻄﻮﻳﻠﺔ ﱂ‬

‫ﻳﻌﺪﻡ ﳕﺎﺫﺝ ﻣﺴﺘﺜﻨﺎﺓ ﻣﻦ ﺍﳋﻂ ﺍﻟﻌﺎﻡ ﻣﻦ ﺃﺑﺮﺯﻫﺎ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺍﻟﺸﻮﻛﺎ�ﻲ‪ ،‬ﺍﻟﺬﻱ ﺍﳔﺮﻁ ﰲ ﺍﻟﻮﺍﻗﻊ ﺍﻟﺴﻴﺎﺳﻲ ﻭﺍﻻﺟﺘﻤـﺎﻋﻲ‪ ،‬ﻛﻤﺎ ﻋﺎﻳﻦ ﻋﻦ ﻛﺜﺐ ﺍﻟﻮﺍﻗﻊ‬

‫ﺍﻟﺜﻘﺎﰲ ﻭﺍﻟﻌﻘﺪﻱ‪ ،‬ﻭﺗﻌﻤﻖ ﻓـﻲ ﺩﺭﺳﻪ‪ ،‬ﻭﺃﲦﺮ ﺫﻟﻚ ﻛﻠﻪ ﺍﺟﺘﻬﺎﺩﺍً ﻓﻘﻬﻴﺎً ﺛﺮﻳﺎً ﻇﻬﺮ ﺟﻠﻴﺎً ﰲ ﻛﺘﺒﻪ ﺍﳌﺨﺘﻠﻔﺔ‪.‬‬

‫ﻭﻟﻘﺪ ﺟﻠﺒﺖ ﺷﺨﺼﻴﺔ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻟﺒﺎﺣﺜﲔ ﺍﻟﺬﻳﻦ ﺣﺎﻭﻟﻮﺍ ﺍﻟﺘﻌﺮﻑ ﻋﻠﻰ ﺭﺻﻴﺪﻩ ﺍﻟﻌﻠﻤﻲ‪ ،‬ﻭﻣﺪﻯ ﲡﺎﻭﺯﻩ ﻟﻠﻤﻨﻈﻮﻣﺔ ﺍﳌﻌﺮﻓﻴﺔ ﻭﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﱵ ﻛﺎ�ﺖ‬

‫ﺳﺎﺋﺪﺓ ﰲ ﻋﺼﺮﻩ‪.‬‬

‫ﻭﺍﳌﺘﺄﻣﻞ ﰲ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺎﺕ ﳚﺪﻫﺎ ﲤﺤﻮﺭﺕ ﰲ ﳎﺎﻻﺕ ﻋﺪﻳﺪﺓ ﻣﻦ ﻓﻜﺮﻩ‪ ،‬ﻟﻜﻦ ﺟﺎ�ﺐ ﺍﻟﻔﻘﻪ ﻭﺍﻷﺻﻮﻝ ﱂ ﻳﻠﻖ ﺍﻻﻫﺘﻤﺎﻡ ﺍﻟﻼﺯﻡ ﻣﻦ ﻗﺒﻞ ﺍﻟﺒﺎﺣﺜﲔ‪ ،‬ﺇﺫ ﻳﻼﺣﻆ‬

‫ﻏﻴﺎﺏ ﺍﻟﺪﺭﺍﺳﺔ ﺍﻻﺳﺘﺠﻼﺋﻴﺔ ﺍﳍﺎﺩﻓﺔ ﺇﱃ ﺍﺳﺘﺨﺮﺍﺝ ﻣﻨﻈﻮﻣﺔ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺍﻟﻔﻘﻬﻴﺔ ﻭﻣﻨﻬﺠﻪ ﺍﻟﺘﺠﺪﻳﺪﻱ ﰲ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺃﻥ ﲡﺪﻳﺪ ﺍﳌﻨﻬﺞ‬

‫ﺍﻟﻔﻘﻬﻲ ﻛﺎﻥ ﻣﻨﻄﻠﻖ ﺍﳊﺮﻛﺔ ﺍﻹﺻﻼﺣﻴﺔ ﺍﻟﱵ ﻗﺎﺩﻫﺎ ﻭﺍﻟﺜﻮﺭﺓ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﱵ ﺳﻌﻰ ﻹﺣﺪﺍﺛﻬﺎ‪.‬‬
 ‫ﻭﻣﺎ ﺩﺍﻣﺖ ﺃﺯﻣﺔ ﺍﳌﻨﻬﺞ ﰲ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻔﻘﻬﻴﺔ ﺣﺎﺿﺮﺓ‪ ،‬ﻭﺍﻟﺪﻋﻮﺓ ﺇﱃ ﲡﺎﻭﺯﻫﺎ ﻗﺎﺋﻤﺔ‪ ،‬ﻓﺈﻥ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺳﻴﺤﺪﺩ ﻣﺪﻯ ﳒﺎﺡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﰲ ﲡﺪﻳﺪ ﺍﳌﻨﻬﺞ‬

‫ﺍﻟﻔﻘﻬﻲ‪ ،‬ﻭﺳﻴﻨﺎﻗﺶ ﺇﻣﻜﺎ�ﻴﺔ ﺍﺳﺘﻔﺎﺩﺓ ﺍﻟﻌﻘﻞ ﺍﻟﻔﻘﻬﻲ ﺍﳊﺪﻳﺚ ﻣﻦ ﻫﺬﺍ ﺍﻟﻨﻤﻮﺫﺝ ﺍﻟﺘﺠﺪﻳﺪﻱ‪ ،‬ﻹﺣﺪﺍﺙ �ﻘﻠﺔ �ﻮﻋﻴﺔ ﰲ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻔﻘﻬﻴﺔ ﺍﳊﺪﻳﺜﺔ‪ ،‬ﻣﻦ ﺣﻴﺚ‬

‫ﺍﳌﻨﻬﺞ ﻭﺍﳌﻮﺿﻮﻉ ﺃﻭ ﻋﻠﻰ ﺍﻷﻗﻞ ﻣﻦ ﺃﺑﻌﺎﺩ ﺍﻟﺘﺠﺮﺑﺔ ﺍﻟﺸﻮﻛﺎ�ﻴﺔ‪.‬‬

‫ﻭﻋﻠﻴﻪ‪ ،‬ﻳﻘﱰﺡ ﺍﻟﺒﺤﺚ ﺍﶈﺪﹼﺩﺍﺕ ﺍﳌﻨﻬﺠﻴﺔ ﻟﻠﺘﺠﺪﻳﺪ ﺍﻟﻔﻘﻬﻲ ﺍﳌﻌﺎﺻﺮ‪ ،‬ﺍﻟﱵ ﲥﺪﻑ ﰲ ﻋﻤﻮﻣﻬﺎ ﺇﱃ ﻣﺎ ﻳﻠﻲ‪:‬‬

‫‪ -‬ﺇﻋﺎﺩﺓ ﺑﻌﺚ ﻭﺇﺣﻴﺎﺀ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﻟﻴﻜﻮﻥ ﺃﺣﺪ ﺭﻛﺎﺋﺰ ﺍﻟﺒﻨﺎﺀ ﺍﳊﻀﺎﺭﻱ ﺍﻹﺳﻼﻣﻲ ﺍﳌﻨﺸﻮﺩ‪.‬‬

‫‪ -‬ﺇﺑﺮﺍﺯ ﻣﻨﻬﺞ ﲡﺪﻳﺪ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﻋﻨﺪ ﺃﺣﺪ ﻋﻠﻤﺎﺀ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﻟﺚ ﻋﺸﺮ ﺍﳍﺠﺮﻱ‪ ،‬ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺍﻟﺸﻮﻛﺎ�ﻲ‪ ،‬ﺑﺎﻋﺘﺒﺎﺭﻩ ﳝﺜﻞ ﺣﻠﻘﺔ ﻣﻬﻤﺔ ﲡﻤﻊ ﺑﲔ‬

‫ﻋﺼﺮ ﺍﳌﺘﻘﺪﻣﲔ ﻭﺍﳌﻌﺎﺻﺮﻳﻦ‪.‬‬

‫‪ -‬ﺗﻘﻮﻳﻢ ﻣﻨﻬﺞ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺍﻟﺘﺠﺪﻳﺪﻱ ﻣﻦ ﺧﻼﻝ ﺇﻃﺎﺭﻩ ﺍﻟﺘﺎﺭﳜﻲ ﻭﻭﺍﻗﻊ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﺍﳌﻌﺎﺻﺮ‪.‬‬

‫‪ -‬ﺩﺭﺍﺳﺔ ﺇﺷﻜﺎﻟﻴﺔ ﲡﺪﻳﺪ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﺩﺭﺍﺳﺔ ﲢﺎﻭﻝ ﺗﻘﺼﹼﻲ ﺃﻫﻢ ﻋﻨﺎﺻﺮ ﺍﳌﻨﻈﻮﻣﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﺘﺠﺪﻳﺪﻳﺔ‪.‬‬

‫‪ -‬ﺩﺭﺍﺳﺔ ﻭﲢﻠﻴﻞ ﺑﻌﺾ ﺍﻹﺷﻜﺎﻟﻴﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﳌﻨﻬﺠﻴﺔ ﺍﻟﱵ ﺗﺜﲑﻫﺎ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﲡﺪﻳﺪ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﻣﺜﻞ‪ :‬ﻣﻨﻬﺞ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻟﱰﺍﺙ ﺍﻟﻔﻘﻬﻲ‪ ،‬ﲡﺪﻳﺪ ﺍﳌﻨﻬﺞ‬

‫ﺍﻷﺻﻮﱄ‪.‬‬

‫ﻭﻟﻠﻮﺻﻮﻝ ﺇﱃ ﻫﺬﻩ ﺍﻷﻫﺪﺍﻑ ﻓﺈ�ﻪ ﺳﻴﺘﻢ ﺍﻋﺘﻤﺎﺩ‪ :‬ﺍﳌﻨﻬﺞ ﺍﻟﺘﺎﺭﳜﻲ ﻟﺘﺤﺪﻳﺪ ﺍﻹﻃﺎﺭ ﺍﻟﺬﻱ ﺣﻜﻢ ﻣﻨﻬﺞ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻭﻟﺒﻴﺎﻥ ﺍﳋﻠﻔﻴﺔ ﺍﻟﺘﺎﺭﳜﻴﺔ ﻟﻮﺍﻗﻊ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ‬

‫ﺍﳌﻌﺎﺻﺮ؛ ﻭﺍﳌﻨﻬﺞ ﺍﻻﺳﺘﻘﺮﺍﺋﻲ ﳉﻤﻊ ﻭﺗﻘﺼﻲ ﺍﳌﺎﺩﺓ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺈﺷﻜﺎﻟﻴﺔ ﺍﻟﺒﺤﺚ؛ ﻭﺍﳌﻨﻬﺞ ﺍﻟﺘﺤﻠﻴﻠﻲ ﻟﺸﺮﺡ ﺃﻫﻢ ﻣﻌﺎﱂ ﺍﳌﻨﻬﺞ ﺍﻟﻔﻘﻬﻲ ﻋﻨﺪ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻭﺗﻔﺼﻴﻞ‬

‫ﻣﻜﻮﹼ�ﺎﺕ ﺍﳌﻨﻈﻮﻣﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﺘﺠﺪﻳﺪﻳﺔ ﺍﳌﻌﺎﺻﺮﺓ؛ ﻭﺍﳌﻨﻬﺞ ﺍﳌﻘﺎﺭﻥ ﳌﻘﺎﺭ�ﺔ ﺍﻹﻃﺎﺭ ﺍﻟﺘﺎﺭﳜﻲ ﻭﺍﳌﻌﺮﰲ ﺍﻟﺬﻱ ﻇﻬﺮﺕ ﻓﻴﻪ ﻣﻨﻈﻮﻣﺔ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺍﻟﻔﻘﻬﻴﺔ ﺑﺎﻹﻃﺎﺭ‬

‫ﺍﻟﺘﺎﺭﳜﻲ ﻭﺍﳌﻌﺮﰲ ﺍﳌﻌﺎﺻﺮ‪ ،‬ﳑﺎ ﻳﺜﲑ ﺗﺼﻮﺭﺍً ﻣﻮﺿﻮﻋﻴﺎً ﻭﻭﺍﻗﻌﻴﺎً ﳌﻨﻬﺞ ﻓﻘﻬﻲ ﻣﻌﺎﺻﺮ‪.‬‬

‫ﻭﻗﺪ ﺣﻈﻴﺖ ﺇﺷﻜﺎﻟﻴﺔ ﺍﻟﺒﺤﺚ ﺍﻟﺮﺋﻴﺴﺔ ﺑﺪﺭﺍﺳﺎﺕ ﻋﺪﺓ ﳝﻜﻦ ﺣﺼﺮﻫﺎ ﺇﲨﺎﻻً ﰲ �ﻮﻋﲔ ﺭﺋﻴﺴﲔ‪:‬‬

‫ﺍﻟﻨﻮﻉ ﺍﻷﻭﻝ‪ :‬ﻳﺘﻌﻠﻖ ﺑﺘﺠﺪﻳﺪ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﻋﻤﻮﻣﺎً‪ ،‬ﻭﻗﺪ ﻋﺪ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﰲ ﺑﻌﻀﻬﺎ ﺃﺣﺪ ﺃﻣﺜﻠﺔ ﻫﺬﺍ ﺍﻟﺘﺠﺪﻳﺪ؛‬

‫ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎ�ﻲ‪ :‬ﻳﺘﻌﻠﻖ ﺑﺸﺨﺺ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ‪.‬‬

‫ﺃﻭﻻً‪ :‬ﺩﺭﺍﺳﺎﺕ ﺣﻮﻝ ﲡﺪﻳﺪ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ‪:‬‬

‫ﺃﻣﺎ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﱵ ﺗﻨﺎﻭﻟﺖ ﲡﺪﻳﺪ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻓﻘﺪ ﺍﺗﺴﻤﺖ ﺇﲨﺎﻻً ﺑﺎﻟﻌﻤﻮﻡ ﻭﺍﳉﺰﺋﻴﺔ‪ ،‬ﻓﻤﻌﻈﻤﻬﺎ ﻳﺘﻌﺮﺽ ﻟﺘﺠﺪﻳﺪ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﺑﺼﻮﺭﺓ ﻋﺮﺿﻴﺔ ﻋﻨﺪ‬

‫ﺍﳊﺪﻳﺚ ﻋﻦ ﲡـﺪﻳﺪ ﺍﻟﻔﻜﺮ ﺍﻹﺳـﻼﻣﻲ ﻋﻤﻮﻣﺎً‪ ،‬ﺃﻭ ﻋﻦ ﲡﺪﻳﺪ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ ،‬ﻭﺿﺮﻭﺭﺓ ﺗﻄﻮﻳﺮ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻋﻠﻰ ﻭﺟﻪ ﺍﳋﺼﻮﺹ‪ ،‬ﻭﺍﻟﻘﻠﻴﻞ ﺍﻟﺬﻱ ﻗﺪﹼﻡ ﺩﺭﺍﺳﺔ‬

‫ﻣﺴﺘﻘﻠﺔ ﰲ ﺍﳌﻮﺿﻮﻉ ﺭﻛّﺰ ﰲ ﺍﻟﻐﺎﻟﺐ ﻋﻠﻰ ﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﻮﺻﻔﻴﺔ ﺍﻟﺘﺤﻠﻴﻠﻴﺔ ﻟﻮﺍﻗﻊ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﺃﻛﺜﺮ ﻣﻦ ﺗﺮﻛﻴﺰﻩ ﻋﻠﻰ ﻣﻌﺎﱂ ﲡﺪﻳﺪﻩ‪ .‬ﻭﻣﻦ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺎﺕ‪:‬‬
 ‫‪ -‬ﲝﺚ‪"\ :‬ﺃﺯﻣﺔ ﺍﳌﻨﻬﺞ ﰲ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻔﻘﻬﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ\")]‪ ([١‬ﻟﻠﺪﻛﺘﻮﺭ ﳏﻤﺪ ﻛﻤﺎﻝ ﺇﻣﺎﻡ‪ ،‬ﻗﺪﻡ ﻓﻴﻪ ﻋﺮﺿﺎً ﺗﺎﺭﳜﻴﺎً ﲢﻠﻴﻠﻴﺎً ﻷﺯﻣﺔ ﺍﳌﻨﻬﺞ ﰲ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ‬

‫ﺍﳌﻌﺎﺻﺮ ﺍﻟﱵ ﻣﻦ ﻣﻈﺎﻫﺮﻫﺎ‪:‬‬

‫ﺃ‪ -‬ﺍﺳﺘﺒﻌﺎﺩ ﺍﻟﺘﺸﺮﻳﻊ ﺍﻹﺳﻼﻣﻲ ﻋﻦ ﺍﻟﺘﻄﺒﻴﻖ‪.‬‬

‫ﺏ‪ -‬ﺍﺑﺘﻌﺎﺩ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﻋﻦ ﺍﳊﻴﺎﺓ‪.‬‬

‫ﻭﻗﺪ ﺣﺎﻭﻝ ﺑﻌﺪ ﻋﺮﺽ ﻫﺬﻩ ﺍﳌﻈﺎﻫﺮ ﺑﻴﺎﻥ ﺳﺒﻞ ﺍﺟﺘﻴﺎﺯ ﻫﺬﻩ ﺍﻷﺯﻣﺔ ﻣﻘﱰﺣﺎً ﳐﺮﺟﲔ‪ :‬ﺃﻭﻻً‪ :‬ﻓﺘﺢ ﺑﺎﺏ ﺍﻻﺟﺘﻬﺎﺩ؛ ﺛﺎ�ﻴﺎً‪ :‬ﺗﻘﻨﲔ ﺃﺣﻜﺎﻡ ﺍﻟﺸﺮﻳﻌﺔ‪.‬‬

‫‪ -‬ﲝﺚ ﺍﻟﺪﻛﺘﻮﺭ ﺣﺴﻦ ﺍﻟﱰﺍﺑﻲ ﺣﻮﻝ ﻣﻮﺿﻮﻉ \"ﺍﻟﺘﺠﺪﻳﺪ ﺍﻟﻔﻘﻬﻲ\" ﰲ ﻛﺘﺎﺑﻪ‪"\ :‬ﻗﻀﺎﻳﺎ ﺍﻟﺘﺠﺪﻳﺪ‪ :‬ﳓﻮ ﻣﻨﻬﺞ ﺃﺻﻮﱄ\")]‪ ،([٢‬ﺗﻨﺎﻭﻝ ﻓﻴﻪ ﺇﺷﻜﺎﻟﻴﺔ ﲡﺪﻳﺪ‬

‫ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ ،‬ﻭﳌﺎ ﻛﺎﻥ ﻋﻠﻢ ﺍﻷﺻﻮﻝ ﻫﻮ ﺍﳌﻨﻬﺞ ﺍﳌﻌﺘﻤﺪ ﰲ ﺍﻻﺳﺘﻨﺒﺎﻁ ﺍﻟﻔﻘﻬﻲ‪ ،‬ﻓﻘﺪ ﺍﺳﺘﺨﻠﺺ ﺍﻟﺪﻛﺘﻮﺭ ﺍﳌﱪﺭﺍﺕ ﺍﻟﺘﺎﺭﳜﻴﺔ ﻭﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻟﻮﺍﻗﻌﻴﺔ ﻟﺘﺠﺪﻳﺪ ﺍﳌﻨﻬﺞ‬

‫ﺍﻷﺻﻮﱄ ﻣﻦ ﺧﻼﻝ ﻗﺮﺍﺀﺓ ﲢﻠﻴﻠﻴﺔ �ﻘﺪﻳﺔ ﰲ ﺍﻟﱰﺍﺙ ﺍﻟﻔﻘﻬﻲ‪.‬‬

‫‪ -‬ﻛﺘﺎﺏ ﺍﻟﺪﻛﺘﻮﺭ ﻳﻮﺳﻒ ﺍﻟﻘﺮﺿﺎﻭﻱ \"ﺷﺮﻳﻌﺔ ﺍﻹﺳﻼﻡ‪ ،‬ﺧﻠﻮﺩﻫﺎ ﻭﺻﻼﺣﻬﺎ ﻟﻠﺘﻄﺒﻴﻖ ﰲ ﻛﻞ ﺯﻣﺎﻥ ﻭﻣﻜﺎﻥ\")]‪ ([٣‬ﺍﻟﺬﻱ ﺗﻨﺎﻭﻝ ﻓﻴﻪ ﻣﻮﺿﻮﻋﺎﺕ ﺫﺍﺕ ﺻﻠﺔ‬

‫ﻣﺒﺎﺷﺮﺓ ﺑﺎﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻻﺳﻴﻤﺎ ﰲ ﻓﺼﻞ \"ﺍﻟﺸﺮﻳﻌﺔ ﺍﳋﺎﻟﺪﺓ ﻭﺃﻭﺿﺎﻋﻬﺎ ﺍﳌﺘﺠﺪﺩﺓ\"‪ ،‬ﺣﻴﺚ ﺃﻛﺪ ﻋﻠﻰ ﺿﺮﻭﺭﺓ ﺍﻻﺟﺘﻬﺎﺩ‪ ،‬ﻭﺑﻴﹼﻦ ﺃﻥ ﺍﳌﻘـﺼﻮﺩ ﺑﺎﻻﺟـﺘﻬﺎﺩ‬

‫ﻫﻮ‪:‬‬

‫ﺃﻭﻻً‪ :‬ﺍﻟﻨﻈﺮ ﰲ ﺗﺮﺍﺛﻨﺎ ﺍﻟﻔﻘﻬﻲ ﻻﺧﺘﻴﺎﺭ ﺃﺭﺟﺢ ﺍﻷﻗﻮﺍﻝ ﻓﻴﻬﺎ ﻭﺃﻟﻴﻘﻬﺎ ﺑﺘﺤﻘﻴﻖ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ‪ ..‬ﻭﻫﻨﺎ ﺣﺪﹼﺩ ﺍﻟﺪﻛﺘﻮﺭ ﺑﻌﺾ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﱵ ﺗﻮﻇّﻒ ﰲ ﺍﻟﻨﻈﺮ ﺇﱃ‬

‫ﺍﻟﱰﺍﺙ ﺍﻟﻔﻘﻬﻲ‪.‬‬

‫ﺛﺎ�ﻴﺎً‪ :‬ﺍﻟﻌﻮﺩﺓ ﺇﱃ ﺍﻟﻨﺼﻮﺹ ﺍﻟﺜﺎﺑﺘﺔ‪ ،‬ﻭﺍﻟﺘﻔﻘﻪ ﻓﻴﻬﺎ‪ ،‬ﰲ ﺿﻮﺀ ﺍﳌﻘﺎﺻﺪ ﺍﻟﻌﺎﻣﺔ ﻟﻠﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ..‬ﻭﻫﻨﺎ ﺃﻳﻀﺎً ﺑﻴﱠﻦ ﺑﻌﺾ ﻗﻮﺍﻋﺪ ﺍﻟﻨﻈﺮ ﰲ ﺍﻟﻨﺼﻮﺹ‪ ،‬ﻭﲢﺮﻳﺮﻫﺎ‬

‫ﻣﻦ ﺍﻟﺘﻔﺴﲑﺍﺕ ﺍﻟﺰﻣﻨﻴﺔ ﻭﺍﳌﻮﺿﻌﻴﺔ‪.‬‬

‫ﺛﺎﻟﺜﺎً‪ :‬ﺿﺮﻭﺭﺓ ﺍﻻﺟﺘﻬﺎﺩ ﰲ ﺍﻟﻘﻀﺎﻳﺎ ﺍﳌﺴﺘﺠﺪﺓ‪.‬‬

‫‪ -‬ﻛﺘﺎﺏ ﺍﻟﺪﻛﺘﻮﺭ ﻋﺒﺎﺱ ﺣﺴﲏ ﳏﻤﺪ‪"\ :‬ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﺁﻓﺎﻗﻪ ﻭﺗﻄﻮﺭﻩ\")]‪ ،([٤‬ﻭﻗﺪ ﺑﺴﻂ ﻓﻴﻪ ﺁﻓﺎﻕ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﻣﻦ ﺣﻴﺚ ﺍﳌﺼﺪﺭ ﻭﺍﳌﻮﺿﻮﻉ‪ ،‬ﻣﺒﻴﹼﻨﺎً‬

‫ﺃﻥ ﺍﻣﺘﻼﻙ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﳌﺒﺎﺩﺉ ﻋﺎﻣﺔ ﰲ ﺷﺘﻰ ﺟﻮﺍ�ﺐ ﺍﳊﻴﺎﺓ ﳝﻜّﻦ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﻣﻦ ﺻﻴﺎﻏﺔ ﺃﺷﻜﺎﻝ ﻣﺘﻄﻮﺭﺓ ﻟﻨﻈﻢ ﺍﳊﻴﺎﺓ ﺍﳌﺨﺘﻠﻔﺔ‪ :‬ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪،‬‬

‫ﺍﻟﺴﻴﺎﺳﻴﺔ‪ ،‬ﺍﻻﻗﺘﺼﺎﺩﻳﺔ…ﺍﱁ‪.‬‬

‫ﻛﻤﺎ ﺃﻛﺪ ﺍﻟﻜﺎﺗﺐ ﰲ ﻣﻮﺿﻮﻉ ﺗﻄﻮﺭ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﻭﺟﻮﺏ ﺗﻨﻈﻴﻢ ﻭﺗﻘﻨﲔ ﺃﺣﻜﺎﻡ ﺍﻟﻔﻘﻪ‪ ،‬ﻭﺍﺳﺘﺨﺮﺍﺝ ﺍﻟﻨﻈﺮﻳﺎﺕ ﺍﻟﻔﻘﻬﻴﺔ‪.‬‬

‫‪ -‬ﻭﻣﻦ ﺍﻟﻜﺘﺐ ﺍﻟﱵ ﺗﻨﺎﻭﻟﺖ ﺑﻌﺾ ﺃﺟﺰﺍﺀ ﺇﺷﻜﺎﻟﻴﺔ ﺍﻟﺘﺠﺪﻳﺪ ﺍﻟﻔﻘﻬـﻲ ﻛﺘﺎﺏ‪"\ :‬ﻣﻨﻬـﺞ ﺍﻟﺒﺤﺚ ﻓـﻲ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ\" ﻟﻠﺪﻛﺘﻮﺭ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺇﺑﺮﺍﻫﻴﻢ ﺃﺑﻮ‬

‫ﺳﻠﻴﻤﺎﻥ)]‪ ([٥‬ﻭﻗﺪ ﺍﺳﺘﻬﺪﻑ ﰲ ﺧﻄﻮﻁ ﻋﺮﻳﻀﺔ ﻭﺑﺼﻔﺔ ﻣﻮﺟﺰﺓ ﺇﺑﺮﺍﺯ ﺧﺼﺎﺋﺺ ﺍﻟﺒﺤﺚ ﺍﻟﻔﻘﻬﻲ ﻭ �ﻘﺎﺋﺼﻪ ﺍﻟﻨﺎﺷﺌﺔ ﻋﻦ ﺍﻷﺳﺎﻟﻴﺐ ﺍﻟﺘﻘﻠﻴﺪﻳﺔ ﺍﳌﻮﺭﻭﺛﺔ ﻓـﻲ‬

‫ﺍﻟﺪﺭﺱ‪ ،‬ﻭﺍﻟﻌﺮﺽ‪ ،‬ﻭﺍﻟﺘﺄﻟﻴﻒ‪ ،‬ﻛﺎﻻﻋﺘﻤـﺎﺩ ﻋﻠﻰ ﺍﳌﺨﺘﺼﺮﺍﺕ‪ ،‬ﻭﺍﻟﻨﻘﻞ ﻣﻦ ﻏﲑ ﺍﳌﺼﺎﺩﺭ ﺍﻷﺻﻠﻴﺔ‪.‬‬

 ‫ﻛﻤﺎ ﺗﻨﺎﻭﻝ ﺍﻟﻜﺘﺎﺏ ﺑﺈﳚﺎﺯ ﻣﻨﻬﺠﻴﺔ ﻛﺘﺎﺑﺔ ﺍﻟﺒﺤﺚ ﺍﻟﻔﻘﻬﻲ ﻣﻦ ﺧﻼﻝ ﺑﻴﺎﻥ ﻃﺮﻳﻘﺔ ﺇﻋﺪﺍﺩ ﺧﻄﺔ ﺍﻟﺒﺤﺚ ﻭﲨﻊ ﺍﳌﺎﺩﺓ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻟﻌﺮﺽ ﺍﳌﻨﻬﺠﻲ ﳍﺎ‪.‬‬

‫ﻭﻫﺬﻩ ﺍﻟﻜﺘﺐ ﻭﺍﻟﺪﺭﺍﺳﺎﺕ ﺳﺘﻌﲔ ﻋﻠﻰ ﻓﻬﻢ ﻋﻤﻖ ﺇﺷﻜﺎﻟﻴﺔ ﺍﻟﺘﺠﺪﻳﺪ ﺍﻟﻔﻘﻬﻲ ﻭﻣﻦ ﺛﻢ ﺑﻴﺎﻥ ﻣﻌﺎﳌﻪ ﻭﳏﺪﺩﺍﺗﻪ ﺍﳌﻨﻬﺠﻴﺔ‪.‬‬

‫ﺛﺎ�ﻴﺎً‪ :‬ﺩﺭﺍﺳﺎﺕ ﺣﻮﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ‪:‬‬

‫ﻟﻘﺪ �ﺎﻟﺖ ﺷﺨﺼﻴﺔ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻘﻴﹼﻤﺔ ﲤﺤﻮﺭﺕ ﺣﻮﻝ ﲬﺴﺔ ﻣﻮﺿﻮﻋﺎﺕ ﺭﺋﻴﺴﺔ ﻫﻲ‪:‬‬

‫ﺍﻟﺘﻔﺴﲑ؛ ﺍﳊﺪﻳﺚ؛ ﺍﻟﱰﺑﻴﺔ؛ ﺍﻟﻔﻠﺴﻔﺔ ﻭﻋﻠﻢ ﺍﻟﻜﻼﻡ ؛ ﺍﻟﻔﻜﺮ ﻭﺍﻟﻔﻘﻪ‪.‬‬

‫ﻓﻔﻲ ﺍﻟﺘﻔﺴﲑ ﻗﺪﻡ ﺍﻷﺳﺘﺎﺫ ﳏﻤﺪ ﺑﻦ ﺣﺴﻦ ﺃﲪﺪ ﺍﻟﻐﻤﺎﺭﻱ ﻋﺎﻡ ‪١٩٨٠‬ﻡ ﺭﺳﺎﻟﺔ ﺩﻛﺘﻮﺭﺍﻩ ﺑﻌﻨﻮﺍﻥ‪"\ :‬ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻣﻔﺴﺮﺍً\")]‪ .([٦‬ﻭﻫﻲ ﺩﺭﺍﺳﺔ ﲢﻠﻴﻠﻴﺔ‬

‫ﻟﻜﺘﺎﺏ ﺍﻟﺸﻮﻛﺎ�ﻲ \"ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ﺍﳉﺎﻣﻊ ﺑﲔ ﻓﲏ ﺍﻟﺮﻭﺍﻳﺔ ﻭﺍﻟﺪﺭﺍﻳﺔ ﻣﻦ ﻋﻠﻢ ﺍﻟﺘﻔﺴﲑ\"‪ ،‬ﻭﺗﻌﺘﱪ ﺍﻟﺮﺳﺎﻟﺔ ﳏﺎﻭﻟﺔ ﺟﺎﺩﺓ ﻟﻠﻜﺸﻒ ﻋﻦ ﻣﻨﻬﺞ ﺍﻟﺸﻮﻛﺎ�ﻲ ﰲ ﺍﻟﺘﻔﺴﲑ‪،‬‬

‫ﻭﲡﻠﻴﺔ ﻣﺪﻯ ﺍﻟﺘﺰﺍﻣﻪ ﺑﺄﺻﻮﻟﻪ‪.‬‬

‫ﻭﰲ ﺍﳊﺪﻳﺚ‪ ،‬ﻗﺪﹼﻡ ﺍﻷﺳﺘﺎﺫ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﻣﺼﻄﻔﻰ ﺃﺑﻮ ﺍﳌﻌﺎﻃﻲ ﺭﺳﺎﻟﺔ ﺩﻛﺘﻮﺭﺍﻩ ﺑﻌﻨﻮﺍﻥ‪"\ :‬ﺍﻟﺸﻮﻛﺎ�ﻲ ﻭﺟﻬﻮﺩﻩ ﰲ ﺍﳊﺪﻳﺚ\")]‪ ،([٧‬ﺃﺑﺮﺯ ﻓﻴﻬﺎ ﺟﻬﻮﺩ ﺍﻟﺸﻮﻛﺎ�ﻲ‬

‫ﰲ ﻋﻠﻢ ﺍﳊﺪﻳﺚ ﻣﻦ ﺧﻼﻝ ﺍﻟﺪﺭﺍﺳﺔ ﻭﺍﻟﺘﺤﻠﻴﻞ ﻟﻜﺘﺒﻪ‪�"\ :‬ﻴﻞ ﺍﻷﻭﻃﺎﺭ\"‪"\ ،‬ﺇﲢﺎﻑ ﺍﻷﻛﺎﺑﺮ\"‪"\ ،‬ﺍﻟﻔﻮﺍﺋﺪ ﺍﺠﻤﻟﻤﻮﻋﺔ\"‪ ،‬ﻭﻋﺪﺩﺍً ﻣﻦ ﺭﺳﺎﺋﻠﻪ‪.‬‬

‫ﻭﰲ ﺍﻟﱰﺑﻴﺔ‪ ،‬ﻗﺪﹼﻡ ﺍﻷﺳﺘﺎﺫ ﻋﺒﺪ ﺍﻟﻐﲏ ﻗﺎﺳﻢ ﺍﻟﺸﺮﺟﻲ ﺭﺳﺎﻟﺔ ﺩﻛﺘﻮﺭﺍﻩ ﺑﻌﻨﻮﺍﻥ‪"\ :‬ﺍﻵﺭﺍﺀ ﺍﻟﱰﺑﻮﻳﺔ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ\" ﺳﻨﺔ ‪١٩٨٥‬ﻡ‪� ،‬ﺸﺮﺕ ﺑﻌﻨﻮﺍﻥ‪ :‬ﺍﻹﻣﺎﻡ‬

‫ﺍﻟﺸﻮﻛﺎ�ﻲ‪ ،‬ﺣﻴﺎﺗﻪ ﻭﻓﻜﺮﻩ)]‪ ،([٨‬ﻭﻗﺪ ﺃﻛﺪ ﰲ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﺃﳘﻴﺔ ﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﱰﺑﻮﻳﺔ ﻋﻨﺪ ﺍﻟﺸﻮﻛﺎ�ﻲ ‪ ،‬ﻭﺑﻴﹼﻦ ﺍﻷﺻﻮﻝ ﺍﻟﺪﻳﻨﻴﺔ ﺍﻟﱵ ﺍﺳﺘﻤﺪﺕ ﻣﻨﻬﺎ‪ ،‬ﻭﻭﺳﺎﺋﻠﻬﺎ‪،‬‬

‫ﻭﺃﺳﺎﻟﻴﺒﻬﺎ‪.‬‬

‫ﺃﻣﺎ ﰲ ﺍﻟﻔﻠﺴﻔﺔ ﻭﻋﻠﻢ ﺍﻟﻜﻼﻡ‪ ،‬ﻓﻘﺪ ﺃﻟﻒ ﺍﻟﺪﻛﺘﻮﺭ ﻋﺎﺩﻝ ﳏﻤﺪ ﻋﻠﻲ ﻛﺘﺎﺑﻪ‪"\ :‬ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ‪ ..‬ﺳﲑﺗﻪ ﻭﻓﻜﺮﻩ\")]‪ ([٩‬ﺗﻨﺎﻭﻝ ﻓﻴﻪ ﻣﺼﺎﺩﺭ ﺍﳌﻌﺮﻓﺔ ﻋﻨﺪ‬

‫ﺍﻟﺸﻮﻛﺎ�ﻲ‪ ،‬ﻭﻣﻮﺿﻮﻋﺎﲥﺎ‪ ،‬ﻭﻣﻨﺎﻫﺞ ﺍﻟﺒﺤﺚ ﻓﻴﻬﺎ‪ ،‬ﻭﺃﻫﺪﺍﻓﻬﺎ‪ ،‬ﺭﺍﻡ ﻣﻦ ﺧﻼﻟﻪ ﺍﻛﺘﺸﺎﻑ �ﻈﺮﻳﺔ ﺍﳌﻌﺮﻓﺔ ﻋﻨﺪ ﺍﻟﺸﻮﻛﺎ�ﻲ‪ ،‬ﻛﻤﺎ ﺗﻨﺎﻭﻟﺖ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ ﺁﺭﺍﺀﻩ‬

‫ﺍﻟﻜﻼﻣﻴﺔ ﻭﺍﻟﻔﻠﺴﻔﻴﺔ‪.‬‬

‫ﻛﻤﺎ ﺃﻟﻒ ﺍﻟﺪﻛﺘﻮﺭ ﺣﺴﻦ ﻋﺒﺪ ﺍﻪﻠﻟ ﺍﻟﻌﻤﺮﻱ ﻛﺘﺎﺏ‪"\ :‬ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺭﺍﺋﺪ ﻋﺼﺮﻩ‪ :‬ﺩﺭﺍﺳﺔ ﰲ ﻓﻘﻬﻪ ﻭﻓﻜﺮﻩ\")]‪.([١٠‬ﻭﻫﻮ ﻳﺘﻜﻮﻥ ﻣﻦ ﻣﻘﺪﻣﺔ ﻭﺳﺘﺔ ﺃﻗﺴﺎﻡ‪:‬‬

‫ﺗﻨﺎﻭﻝ ﰲ ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ ﺳﲑﺓ ﺍﻟﺸﻮﻛﺎ�ﻲ‪ ،‬ﻭﰲ ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎ�ﻲ ﺍﻟﺸﻮﻛﺎ�ﻲ ﳎﺘﻬﺪﺍً ﻭﻓﻘﻴﻬﺎً‪ ،‬ﻋﺮﹼﻑ ﻓﻴﻪ ﺑﻜﺘﺎﺑﻪ \"ﺇﺭﺷﺎﺩ ﺍﻟﻔﺤﻮﻝ\" ﰲ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ ،‬ﻭﻛﺘﺎﺑﻪ‬

‫\"ﺍﻟﺴـﻴﻞ ﺍﳉﺮﺍﺭ\" ﰲ ﺍﻟﻔﻘﻪ‪ ،‬ﻛﻤﺎ �ﺎﻗﺶ ﺑﻌﺾ ﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﱵ ﺍﺣﺘﻮﺍﻫﺎ ﻫﺬﺍﻥ ﺍﻟﻜﺘﺎﺑﺎﻥ‪ .‬ﺃﻣﺎ ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻟﺚ ﻓﻘﺪ ﺗﻨﺎﻭﻝ ﻓﻴﻪ ﺍﻟﺸﻮﻛﺎ�ﻲ ﳏﺪﺛﺎً‪ ،‬ﻣﻦ ﺧﻼﻝ ﺍﻟﺘﻌﺮﻳﻒ‬

‫ﺑﺄﻫﻢ ﻛﺘﺒﻪ ﰲ ﺍﳊﺪﻳﺚ ﻣﺜﻞ‪�"\ :‬ﻴﻞ ﺍﻷﻭﻃﺎﺭ\"‪"\ ،‬ﺩﺭ ﺍﻟﺴﺤﺎﺑﺔ ﰲ ﻣﻨﺎﻗﺐ ﺍﻟﻘﺮﺍﺑﺔ ﻭﺍﻟﺼﺤﺎﺑﺔ\"‪ ،‬ﻭﺭﺳﺎﺋﻞ ﺃﺧﺮﻯ‪ .‬ﻭﺧﺼﹼﺺ ﺍﻟﻘﺴﻢ ﺍﻟﺮﺍﺑﻊ ﻟﻠﻜﻼﻡ ﻋﻦ‬

‫ﺍﻟﺸﻮﻛﺎ�ﻲ ﻣﻔﺴﺮﺍً‪ ،‬ﺣﻴﺚ ﺳﻠّﻂ ﺍﻟﻀﻮﺀ ﻋﻠﻰ ﻣﻨﻬﺠﻪ ﰲ ﺍﻟﺘﻔﺴﲑ ﻣﻦ ﺧﻼﻝ ﻛﺘﺎﺑﻪ \"ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ\"‪ .‬ﻭﰲ ﺍﻟﻘﺴﻢ ﺍﳋﺎﻣﺲ ﺗﻨﺎﻭﻝ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻣﺆﺭﺧﺎً‪ ،‬ﺣﻴﺚ ﺍﻫﺘﻢ‬

‫ﺑﺒﻴﺎﻥ ﻣﻨﻬﺠﻪ ﰲ ﻛﺘﺎﺑﺔ ﺍﻟﺘﺎﺭﻳﺦ ﻣﻦ ﺧﻼﻝ ﻛﺘﺎﺑﻪ \"ﺍﻟﺒﺪﺭ ﺍﻟﻄﺎﻟﻊ ﲟﺤﺎﺳﻦ ﻣﻦ ﺑﻌﺪ ﺍﻟﻘﺮﻥ ﺍﻟﺴﺎﺑﻊ\"‪ .‬ﺃﻣﺎ ﺍﻟﻘﺴﻢ ﺍﻟﺴﺎﺩﺱ ﻭﺍﻷﺧﲑ ﻓﻘﺪ ﺗﻨﺎﻭﻝ ﻓﻴﻪ ﺍﻟﺸﻮﻛﺎ�ﻲ‬

‫ﺷﺎﻋﺮﺍً ﻭﺃﺩﻳﺒﺎً ﻣﻦ ﺧﻼﻝ ﻗﺮﺍﺀﺓ ﰲ ﺩﻳﻮﺍ�ﻪ‪"\ :‬ﺃﺳﻼﻙ ﺍﳉﻮﻫﺮ\"‪.‬‬

‫ﻟﻘﺪ ﺗﻨﺎﻭﻟﺖ ﻫﺬﻩ ﺍﻟﻜﺘﺐ ﻭﺍﻟﺮﺳﺎﺋﻞ ﳎﺎﻻﺕ ﻋﺪﺓ ﻣﻦ ﻓﻜﺮ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ‪ ،‬ﻟﻜﻦ ﺟﺎ�ﺐ ﺍﻟﻔﻘﻪ ﻭﺍﻷﺻﻮﻝ ﱂ ﻳﻠﻖ ﻣﻨﻬﺎ ﺍﻻﻫﺘﻤﺎﻡ ﺍﻟﻼﺯﻡ؛ ﻟﺬﺍ ﳛﺎﻭﻝ ﻫﺬﺍ ﺍﻟﺒﺤﺚ‬

‫ﺳﺪ ﻫﺬﻩ ﺍﻟﺜﻐﺮﺓ ﺑﺘﺴﻠﻴﻂ ﺍﻟﻀﻮﺀ ﻋﻠﻰ ﻣﻨﻈﻮﻣﺔ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺍﻟﻔﻘﻬﻴﺔ‪ ،‬ﻭﻣﻨﻬﺠﻪ ﺍﻟﺘﺠﺪﻳﺪﻱ ﰲ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ‪.‬‬

‫ﻭﺳﺘﺴﺎﻋﺪ ﺍﻟﻜﺘﺐ ﻭﺍﻟﺮﺳﺎﺋﻞ ﺳﺎﻟﻔﺔ ﺍﻟﺬﻛﺮ ﰲ ﺍﻟﻜﺸﻒ ﻋﻦ ﺷﺨﺼﻴﺔ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺍﻟﻌﻠﻤﻴﺔ ﺍﳌﺘﻜﺎﻣﻠﺔ‪ ،‬ﻭﰲ ﺍﻛﺘﺸﺎﻑ ﺩﻭﺭ ﻣﻌﺮﻓﺘﻪ ﺍﳌﻮﺳﻮﻋﻴﺔ ﰲ ﲡﺪﻳﺪ ﺍﳌﻨﻬﺞ‬

‫ﺍﻟﻔﻘﻬﻲ‪ .‬ﻟﻜﻦ ﺍﻻﻋﺘﻤﺎﺩ ﺳﻴﻜﻮﻥ ﺑﺎﻟﺪﺭﺟﺔ ﺍﻷﻭﱃ ﻋﻠﻰ ﻣﺆﻟﻔﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﰲ ﺍﻟﻔﻘﻪ ﻭﺍﻷﺻﻮﻝ ﻭﺍﻟﺘﻔﺴﲑ ﻭﺍﳊﺪﻳﺚ ﻭﺍﻟﱰﺑﻴﺔ ﻭﺍﻟﺘﻌﻠﻴﻢ‪.‬‬

‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﺍﻟﺘﻌﺮﻳﻒ ﺑﺎﻟﺸﻮﻛﺎ�ﻲ ﻭﻋﺼﺮﻩ‬

‫ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ‪ :‬ﺗﻌﺮﻳﻒ ﻋﺎﻡ ﺑﺎﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ‪:‬‬

‫ﻟﻘﺪ ﺗﺮﺟﻢ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻟﻨﻔﺴﻪ ﰲ ﻛﺘﺎﺑﻪ \\\\\\\"ﺍﻟﺒﺪﺭ ﺍﻟﻄﺎﻟﻊ ﲟﺤﺎﺳﻦ ﻣﻦ ﺑﻌﺪ ﺍﻟﻘﺮﻥ ﺍﻟﺴﺎﺑﻊ\\\\\\\"‪ ،‬ﻓﻌﺮﹼﻑ �ﺴﺒﻪ ﻭﻣﻮﻟﺪﻩ ﻭﻭﻃﻨﻪ‪ ،‬ﻛﻤﺎ ﳋّﺺ‬

‫ﺍﻷﺣﺪﺍﺙ ﺍﻟﺒﺎﺭﺯﺓ ﺍﻟﱵ ﻣﻴﹼﺰﺕ ﺣﻴﺎﺗﻪ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻭﺍﻟﻌﻠﻤﻴﺔ ﻭﺩﻋﻮﺗﻪ ﺍﻹﺻﻼﺣﻴﺔ‪.‬‬

‫ﻓﺎﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻫﻮ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻪﻠﻟ ﺍﻟﺸﻮﻛﺎ�ﻲ)]‪ .([١‬ﻭﻟﺪ ﰲ ﻳﻮﻡ ﺍﻹﺛﻨﲔ ﻣﻦ ﺷﻬﺮ ﺫﻱ ﺍﻟﻘﻌﺪﺓ ﺳﻨﺔ ‪١١٧٣‬ﻫـ‪ ،‬ﺛﻼﺙ ﻭﺳﺒﻌﲔ ﻭﻣﺎﺋﺔ‬

‫ﻭﺃﻟﻒ ﻟﻠﻬﺠﺮﺓ‪ ،‬ﲠِﺠﹾﺮﹶﺓ ﺷﻮﻛﺎﻥ)]‪ ،([٢‬ﺇﺣﺪﻯ ﻗﺒﺎﺋﻞ ﺧﻮﻻﻥ‪ ،‬ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺻﻨﻌﺎﺀ ﺩﻭﻥ ﻣﺴﺎﻓﺔ ﻳﻮﻡ)]‪.([٣‬‬

‫ﻭﺍﻟﺪﺍﺭﺱ ﻟﱰﲨﺔ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻟﻨﻔﺴﻪ ﻳﻠﺤﻆ ﺃﻥ ﺣﻴﺎﺗﻪ ﻗﺪ ﺍﺷﺘﻤﻠﺖ ﻋﻠﻰ ﺃﻃﻮﺍﺭ ﺛﻼﺛﺔ‪ :‬ﻃﻮﺭ ﺍﻟﻨﺸﺄﺓ ﻭﺍﻟﻄﻠﺐ‪ ،‬ﻭﻃﻮﺭ ﺍﻹﻓﺘﺎﺀ ﻭﺍﻟﺪﺭﺱ‪ ،‬ﻭﻃﻮﺭ ﺍﻟﻘﻀﺎﺀ‬

‫ﻭﺍﻹ�ﺘﺎﺝ ﺍﻟﻔﻜﺮﻱ‪ ،‬ﻭﺳﻴﺘﻢ ﺗﻮﺿﻴﺢ ﻫﺬﻩ ﺍﻷﻃﻮﺍﺭ ﻭﺇﺑﺮﺍﺯﻫﺎ ﻣﻦ ﺧﻼﻝ ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎ�ﻲ‪.‬‬

‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎ�ﻲ‪ :‬ﺍﻹﻃﺎﺭ ﺍﻟﻌﺎﻡ ﻟﻌﺼﺮ ﺍﻟﺸﻮﻛﺎ�ﻲ‪:‬‬

‫ﻋﺎﺵ ﺍﻟﺸﻮﻛﺎ�ﻲ ﰲ ﺍﻟﻔﱰﺓ ﺍﳌﻤﺘﺪﺓ ﻣﺎ ﺑﲔ ‪١١٧٣‬ـ‪١٢٥٠‬ﻫـ‪ ،‬ﻭﻗﺪ ﺍﻣﺘﺎﺯ ﻋﺼﺮﻩ ﲞﺼﺎﺋﺺ ﻭﺃﺣﺪﺍﺙ ﺑﺎﺭﺯﺓ ﺗﻔﺎﻋﻞ ﻣﻌﻬﺎ ﺍﻟﺸﻮﻛﺎ�ﻲ‪ ،‬ﻓﺄﺛّﺮ ﻓﻴﻬﺎ ﻭﺗﺄﺛﺮ ﲠﺎ‪ ،‬ﻭﻋﻤﻠﺖ‬

‫ﻋﻠﻰ ﺗﻜﻮﻳﻦ ﺷﺨﺼﻴﺘﻪ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﱵ ﺍﺳﺘﻄﺎﻋﺖ ﺃﻥ ﺗﻔﻴﺪ‪ ،‬ﺑﻞ ﻭﺗﺘﺠﺎﻭﺯ ﺑﺮﻭﺣﻬﺎ ﺍﻟﺘﺠﺪﻳﺪﻳﺔ ﻛﺜﲑﺍً ﻣﻦ ﺟﻮﺍ�ﺐ ﺍﳌﻨﻈﻮﻣﺔ ﺍﳌﻌﺮﻓﻴﺔ ﻭﺍﻟﻔﻘﻬﻴﺔ ﻟﺰﻣﺎ�ﻪ‪ ،‬ﻭﻗﺪ ﺗﻜﻮ�ﺖ‬

‫ﻫﺬﻩ ﺍﻟﺸﺨﺼﻴﺔ ﻣﻦ ﺧﻼﻝ ﺗﻔﺎﻋﻠﻬﺎ ﻣﻊ ﺍﳉﻮﺍ�ﺐ ﺍﻵﺗﻴﺔ‪:‬‬

‫‪ -‬ﺍﳊﻴﺎﺓ ﺍﻟﺴﻴﺎﺳﻴﺔ‪:‬‬

‫ﺍﺗﺴﻤﺖ ﺍﳊﻴﺎﺓ ﺍﻟﺴﻴﺎﺳﻴﺔ ﰲ ﻋﺼﺮ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺑﻌﺪﻡ ﺍﻻﺳﺘﻘﺮﺍﺭ‪ ،‬ﻭﻛﺜﺮﺓ ﺍﻟﺼﺮﺍﻋﺎﺕ ﻭﺫﻟﻚ ﻋﻠﻰ ﺍﳌﺴﺘﻮﻳﲔ‪ :‬ﺍﶈﻠﻲ )ﺍﻟﻴﻤﻦ( ﻭﺍﻟﻌﺎﳌﻲ‪.‬‬

‫ﻓﻔﻲ ﺍﻟﻴﻤﻦ ﺁﻝ ﺍﳊﻜﻢ ﺑﻌﺪ ﺍﻻ�ﺴﺤﺎﺏ ﺍﻟﻌﺜﻤﺎ�ﻲ )‪١٠٤٥‬ﻫـ( ﻟﻸﺋﻤﺔ ﺍﻟﺰﻳﺪﻳﲔ ﺍﳌﻤﺜﻠﻴـﻦ ﰲ ﺃﺳـﺮﺓ ﺁﻝ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﳏﻤﺪ)]‪)([٤‬ﺕ‪١٠٢٩‬ﻫـ‪١٦٢٠ -‬ﻡ()]‪ .([٥‬ﻭﻗﺪ‬

‫ﻋﺎﺻﺮ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺃﺭﺑﻌﺔ ﻣﻦ ﺍﻷﺋﻤﺔ ﻭﻫﻢ‪ :‬ﺍﳌﻬﺪﻱ ﻋﺒﺎﺱ‪ ،‬ﺣﻜﻢ ﻣﻦ )‪١١٦١‬ﻫـ‪١٧٤٨/‬ﻡ( ﺇﻟـﻰ )‪١١٨٩‬ﻫـ‪١٧٧٥/‬ﻡ(‪ ،‬ﻭﺍﺑﻨﻪ ﺍﳌﻨﺼﻮﺭ ﻋﻠﻲ‪ ،‬ﺣﻜﻢ ﻣـﻦ‬

‫)‪١١٨٩‬ﻫـ‪١٧٧٥/‬ﻡ( ﺇﱃ )‪١٢٢٣‬ﻫـ‪١٨٠٩/‬ﻡ(‪ ،‬ﻭﺍﺑﻨﻪ ﺍﳌﺘﻮﻛﻞ ﺃﲪﺪ‪ ،‬ﺣـﻜﻢ ﻣـﻦ )‪١٢٢٤‬ﻫـ‪١٨٠٩/‬ﻡ( ﺇﱃ )‪١٢٣١‬ﻫـ‪١٨١٦/‬ﻡ(‪ ،‬ﻭﺍﺑﻨﻪ ﺍﳌﻬﺪﻱ ﻋﺒﺪ ﺍﻪﻠﻟ ﺍﻟﺬﻱ‬

‫ﺣﻜﻢ ﻣﻦ )‪١٢٣١‬ﻫـ‪١٨١٦ /‬ﻡ( ﺇﱃ )‪١٢٥١‬ﻫـ‪١٨٣٥/‬ﻡ()]‪.([٦‬‬

‫ﻭﻗﺪ ﺷﻬﺪﺕ ﺍﳊﻴﺎﺓ ﺍﻟﺴﻴﺎﺳﻴﺔ ﰲ ﺣﻜﻢ ﻫﺆﻻﺀ ﺍﻷﺭﺑﻌﺔ ﺻﺮﺍﻋﺎﺕ ﺣﺎﺩﺓ ﻋﻠﻰ ﺍﳌﺴﺘﻮﻳﲔ‪ :‬ﺍﻟﺪﺍﺧﻠﻲ ﻭﺍﳋﺎﺭﺟﻲ‪.‬‬
 ‫ﻓﻌﻠﻰ ﺍﳌﺴﺘﻮﻯ ﺍﻟﺪﺍﺧﻠﻲ ﻇﻬﺮ ﺻﺮﺍﻉ ﺃﺳﺮﻱ ﻋﻠﻰ ﺍﻹﻣﺎﻣﺔ ﺟﻌﻞ ﺍﻷﺋﻤﺔ ﻳﺸﺘﻐﻠﻮﻥ ﺑﺘﺪﻋﻴﻢ ﺳﻠﻄﺎﳖﻢ ﳌﻘﺎﻭﻣﺔ ﺍﻟﻄﺎﻣﻌﲔ ﰲ ﺍﻹﻣﺎﻣﺔ ﻣﻦ ﺃﻗﺎﺭﺑـﻬﻢ)]‪ .([٧‬ﻛﻤﺎ ﺧﻠَﺪ‬

‫ﺑﻌﻀﻬﻢ‪ ،‬ﻣﺜﻞ ﻣﻨﺼﻮﺭ ﻋﻠﻲ‪ ،‬ﺇﱃ ﺍﻟﺪﻋﺔ‪ ،‬ﻭﺇﻳﻜﺎﻝ ﺃﻣـﻮﺭ ﺍﻟﺪﻭﻟﺔ ﺇﱃ ﺍﻟﻮﺯﺭﺍﺀ)]‪ .([٨‬ﻭﺍﺷﺘﻐﻞ ﺑﻌﻀﻬﻢ ﺍﻵﺧﺮ ‪ -‬ﻣﺜﻞ ﺍﳌﻬﺪﻱ ﻋﺒﺪ ﺍﻪﻠﻟ ‪ -‬ﺑﺘﻮﻟﻴﺔ ﺍﻟﻮﺯﺭﺍﺀ ﺛﻢ ﻋﺰﳍﻢ‬

‫ﻭﻣﺼﺎﺩﺭﺓ ﺃﻣﻮﺍﳍﻢ‪ ،‬ﻓﺎﺧﺘﻠّﺖ ﺃﻣﻮﺭ ﺍﻟﺪﻭﻟﺔ ﻭﺍﳊﻜﻢ‪ ،‬ﺇﺫ ﺃﺻﺒﺢ ﻫﻢﹼ ﺍﻟﻮﺯﺭﺍﺀ ﺍﻷﻭﻝ ﲢﻘﻴﻖ ﻣﺼﻠﺤﺘﻬﻢ ﺍﻟﺸﺨﺼﻴﺔ‪ ،‬ﻭﻋﺰﻝ ﻣﻦ ﺩﻭﳖﻢ ﻣﻦ ﺍﻟﻌﻤﺎﻝ‪ ،‬ﻭﺗﺪﺭﺟﺖ‬

‫ﺍﻟﻄﺮﻳﻘﺔ ﺣﺘﻰ ﻭﺻﻞ ﺍﻟﺴﻠﺐ ﻭﺍﻟﻨﻬﺐ ﺇﱃ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﺸﻌﺒﻴﺔ ﺑﻄﺮﻕ ﺭﲰﻴﺔ ﻣﺘﻌﺎﺭﻓﺔ)]‪.([٩‬‬

‫ﻭﳑﺎ ﻣﻴﹼﺰ ﺍﳊﻴﺎﺓ ﺍﻟﺴﻴﺎﺳﻴﺔ ﰲ ﺍﻟﻴﻤﻦ ﺃﻳﻀﺎً ﺻﺮﺍﻉ ﺍﻟﻨﻈﺎﻡ ﺍﻹﻣﺎﻣﻲ ﻣﻊ ﺍﳊﺮﻛﺎﺕ ﺍﻹ�ﻔﺼﺎﻟﻴﺔ‪ ..‬ﻳﻘﻮﻝ ﺣﺴﲔ ﺍﻟﻌﻤﺮﻱ‪» :‬ﻛﺎ�ﺖ ﻣﺸﻜﻠﺔ ﺍﻟﻘﺒﺎﺋﻞ ﺍﻟﻴﻤﻨﻴﺔ ﺇﺣﺪﻯ‬

‫ﺃﻋﻮﺹ ﻭﺃﻗﺪﻡ ﺍﳌﺸﺎﻛﻞ ﺍﻟﱵ ﻛﺎ�ﺖ ﺗﻮﺍﺟﻬﻬﺎ ﺃﻳﹼﺔ ﺣﻜﻮﻣﺔ ﻣﺮﻛﺰﻳﺔ ﰲ ﺻﻨﻌﺎﺀ‪ ،‬ﻭﺫﻟﻚ ﲟﺎ ﺗﺜﲑﻩ ﻣﻦ ﻋﺼﻴﺎﻥ ﺿـﺪﹼﻫﺎ‪ ،‬ﺃﻭ ﺍﳍﺠﻮﻡ ﻋﻠﻰ ﺑﻌـﺾ ﺍﳌـﺪﻥ‪ ،‬ﺃﻭ ﺍﳌﻨﺎﻃﻖ‬

‫ﺍﻟﻘﺮﻳﺒﺔ ﺃﻭ ﺍﻟﺒﻌﻴﺪﺓ ﻋﻦ ﺍﻟﻌﺎﺻـﻤﺔ ﺍﻟﱵ ﱂ ﺗﺴﻠﻢ ﻫﻲ �ﻔﺴﻬﺎ ﻣﻦ ﺍﳊﺼﺎﺭ ﺃﻭ ﺍﻟﻨﻬﺐ ﺃﻭ ﺍﻟﻘﺘﻞ«)]‪.([١٠‬‬

‫ﻫﺬﺍ ﺇﺿﺎﻓﺔ ﺇﱃ ﻓﺴﺎﺩ ﻣﺆﺳﺴﺔ ﺍﻟﻘﻀﺎﺀ ﻻﺳﻴﻤﺎ ﺧﺎﺭﺝ ﺍﻟﻌﺎﺻﻤﺔ ﺻﻨﻌﺎﺀ ﺑﺴﺒﺐ ﺗﻮﱄ ﻋﺪﳝﻲ ﺍﻟﻜﻔﺎﺀﺓ ﺍﻟﻌﻠﻤﻴﺔ ﳌﻨﺼﺐ ﺍﻟﻘﻀﺎﺀ‪ ،‬ﻓﺎ�ﺘﺸﺮﺕ ﺍﻟﺮﺷﻮﺓ‪ ،‬ﻭﺗﻌﺮﹼﺽ‬

‫ﺍﳌﻨﺼﺐ ﻟﻠﺒﻴﻊ ﻭﺍﻟﺸـﺮﺍﺀ‪ ،‬ﻭﺃﺻﺒﺢ ﺃﺩﺍﺓ ﻣﻦ ﺃﺩﻭﺍﺕ ﺗﻨﻔﻴﺬ ﺍﳌﻈﺎﱂ ﻭﺍﻟﻌﻮﻥ ﻋﻠﻴﻬﺎ)]‪.([١١‬‬

‫ﺃﻣﺎ ﻋﻠﻰ ﺍﳌﺴﺘﻮﻯ ﺍﳋﺎﺭﺟﻲ‪ ،‬ﻓﻘﺪ ﻛﺎ�ﺖ ﺳﻴﺎﺩﺓ ﺍﻟﻴﻤﻦ ﻏﲑ ﻛﺎﻣﻠﺔ ﻋﻠﻰ ﺃﺟﺰﺍﺋﻬﺎ‪ ،‬ﺇﺫ ﺍﺳﺘﻮﱃ ﺍﻹﳒﻠﻴﺰ ﰲ ﻋﻬﺪ ﺍﳌﻨﺼﻮﺭ ﻋﻠﻰ ﺟﺰﻳﺮﺓ \\\\\\\"ﻣﻴﻮﻥ\\\\\\\"‬

‫ﻭ\\\\\\\"ﺑﺮﻳﻢ\\\\\\\" ﻋﻠﻰ ﻣﻀﻴﻖ ﺑﺎﺏ ﺍﳌﻨﺪﺏ ﺇﺛﺮ ﺍﺣﺘﻼﻝ �ﺎﺑﻠﻴﻮﻥ ﺑﻮ�ﺎﺑﺮﺕ ﳌﺼﺮ‪.([١٢])...‬‬

‫ﻭﺍﳉﺪﻳﺮ ﺑﺎﳌﻼﺣﻈﺔ‪ ،‬ﺃﻥ ﺍﻷﺣﻮﺍﻝ ﺍﻟﺴﻴﺎﺳﻴﺔ ﰲ ﺑﻼﺩ ﺍﻟﻴﻤﻦ ﱂ ﺗﻜﻦ ﲟﻌﺰﻝ ﻋﻤﺎ ﳚﺮﻱ ﺣﻮﳍﺎ ﰲ ﺍﻷﻗﻄﺎﺭ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺍﻟﻌﺎﳌﻴﺔ‪ .‬ﻓﺎﻟﺪﻭﻟﺔ ﺍﻟﻌﺜﻤﺎ�ﻴﺔ ﻛﺎ�ﺖ ﲤﺮﹼ ﺑﺄﻳﺎﻣﻬﺎ‬

‫ﺍﻷﺧﲑﺓ ﺑﺴﺒﺐ ﻭﺟﻮﺩ ﺩﻭﻝ ﺇﺳﻼﻣﻴﺔ ﻣﺴﺘﻘﻠﺔ ﻋﻨﻬﺎ‪ ،‬ﻭﺍﺳﺘﻔﺤﺎﻝ ﺍﻟﺼﺮﺍﻋﺎﺕ ﺍﳌﺬﻫﺒﻴﺔ‪ ،‬ﻭﺗﺪﺧﹼﻞ ﺍﻟﺪﻭﻝ ﺍﻷﻭﺭﻭﺑﻴﺔ‪ ،‬ﻣﺜﻞ ﻫﻮﻟﻨﺪﺍ ﻭﻓﺮ�ﺴﺎ ﻭﺑﺮﻳﻄﺎ�ﻴﺎ‪ ،‬ﰲ ﻣﻨﻄﻘﺔ‬

‫ﺍﳋﻠﻴﺞ ﺍﻟﻌﺮﺑﻲ ﻭﺍﻟﺒﺤﺮ ﺍﻷﺑﻴﺾ ﺍﳌﺘﻮﺳﻂ ﲠﺪﻑ ﳖﺐ ﺧﲑﺍﺕ ﺍﻟﺒﻼﺩ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺍﻟﺴﻴﻄﺮﺓ ﻋﻠﻰ ﺍﻟﻄﺮﻳﻖ ﺍﻟﺘﺠﺎﺭﻱ ﺍﳌﺆﺩﻱ ﺇﱃ ﺍﳍﻨﺪ ﻋﱪ ﺍﳌﻴﺎﻩ ﺍﻟﻌﺮﺑﻴﺔ‪.‬‬

‫ﻭﺍﳋﻼﺻﺔ ﺃﻥ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﰲ ﻫﺬﺍ ﺍﻟﻌﺼﺮ ﺷﻬﺪ ﺻﺮﺍﻋﺎﺕ ﳐﺘﻠﻔﺔ‪ ،‬ﺩﺍﺧﻠﻴﺔ ﻛﺎﻟﺼﺮﺍﻉ ﺍﻟﻌﺜﻤﺎ�ﻲ ﺍﻟﺼﻔﻮﻱ‪ ،‬ﻭﺍﻟﺼﺮﺍﻉ ﺍﻟﻌﺜﻤﺎ�ﻲ ﻣﻊ ﺃﺗﺒﺎﻉ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ‬

‫ﺍﻟﻮﻫﺎﺏ ﰲ ﺍﳉﺰﻳﺮﺓ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﺍﻟﺼﺮﺍﻉ ﺍﻟﻌﺜﻤﺎ�ﻲ ﺍﳌﺼﺮﻱ؛ ﻭﺧﺎﺭﺟﻴﺔ ﻛﺎﻟﺼﺮﺍﻉ ﺍﻹﳒﻠﻴﺰﻱ ﺍﳌﺼﺮﻱ‪ ،‬ﻭﺍﻟﺼﺮﺍﻉ ﺍﻟﻌﺜﻤﺎ�ﻲ ﺍﻟﻔﺮ�ﺴﻲ‪ .‬ﻭﲨﻴﻊ ﻫﺬﻩ ﺍﻟﺼﺮﺍﻋﺎﺕ ﻣﻬﹼﺪﺕ‬

‫ﻟﻠﻐﺰﻭ ﺍﻟﺼﻠﻴﺒـﻲ ﺍﻟﻌﺴﻜﺮﻱ ﻭﺍﻻﻗﺘﺼﺎﺩﻱ ﺍﻟﺬﻱ ﺍﺳﺘﻬﺪﻑ ﺍﻗﺘﺴﺎﻡ ﺍﻟﺒﻼﺩ ﺍﻹﺳﻼﻣﻴﺔ)]‪.([١٣‬‬

‫ﻭﺍﳉﺪﻳﺮ ﺑﺎﻟﺬﻛﺮ ﺑﻌﺪ ﻫﺬﺍ ﺍﻟﺘﻠﺨﻴﺺ ﺍﳌﺮﻛﺰ ﻟﻠﺤﻴﺎﺓ ﺍﻟﺴﻴﺎﺳﻴﺔ ﰲ ﻋﺼﺮ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ‪ ،‬ﺃﻥ ﺍﻹﻣﺎﻡ ﱂ ﻳﻜﻦ ﺑﻌﻴﺪﺍً ﻋﻦ ﺗﻠﻚ ﺍﻷﺣﺪﺍﺙ‪ ،‬ﻻﺳﻴﻤﺎ ﺍﶈﻠﻴﺔ ﻣﻨﻬﺎ‪ .‬ﻓﻘﺪ‬

‫ﺗﻮﱃ ﰲ ﻋﻬﺪ ﺍﻹﻣﺎﻡ ﻣﻨﺼﻮﺭ ﻋﻠﻲ ﺳﻨﺔ ‪١٢٠٩‬ﻫـ ﻣﻨﺼﺐ ﺍﻟﻘﻀﺎﺀ ﺍﻷﻛﱪ‪ ،‬ﻭﺍﺳﺘﻤﺮ ﻓﻴﻪ ﺑﻘﻴﺔ ﺣﻜﻢ ﺍﳌﻨﺼﻮﺭ‪ ،‬ﻭﻣﻦ ﺑﻌﺪﹺﻩ ﺍﺑﻨﻪ ﺍﳌﺘﻮﻛﻞ ﺃﲪﺪ‪ ،‬ﻭﺣﻔﻴﺪﻩ ﺍﳌﻬﺪﻱ‬

‫ﻋﺒﺪ ﺍﻪﻠﻟ‪ ،‬ﺣﺘﻰ ﺗﻮﰲ ﻋﺎﻡ ‪١٢٥٠‬ﻫـ‪١٨٣٤/‬ﻡ ﻗﺒﻞ ﻭﻓﺎﺓ ﺍﳌﻬﺪﻱ ﺑﻨﺤﻮ ﻋﺎﻡ)]‪ .([١٤‬ﻛﻤﺎ ﺗﻮﱃ ﰲ ﺫﺍﺕ ﺍﻟﻮﻗﺖ ﻣﻨﺼﺐ \\\\\\\"ﻛﺎﺗﺐ ﺍﻹﻣﺎﻡ\\\\\\\" ﺍﻟﺬﻱ‬

‫ﻳﺘﻮﱃ ﻛﻞ ﺍﳌﺮﺍﺳﻼﺕ ﺍﻟﺪﺍﺧﻠﻴﺔ ﻭﺍﳋﺎﺭﺟﻴﺔ ﺑﺎﺳﻢ ﺍﻹﻣﺎﻡ )]‪.([١٥‬‬

‫ﻭﻟﻄﻮﻝ ﻓﱰﺓ ﺗﻮﱄ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﳍﺬﻳﻦ ﺍﳌﻨﺼﺒﲔ‪ ،‬ﻓﻘﺪ ﻛﺎﻥ ﻟﻪ ﺩﻭﺭ ﻋﻠﻤﻲ ﻭﺳﻴﺎﺳﻲ ﺫﻭ ﺃﺛﺮ ﻭﺍﺿﺢ ﰲ ﳎﺮﻳﺎﺕ ﺍﻷﺣﺪﺍﺙ ﺍﳌﻌﺎﺻﺮﺓ ﻟﻪ‪.‬‬

‫‪ -‬ﺍﳊﻴﺎﺓ ﺍﻟﻔﻜﺮﻳﺔ‪:‬‬

‫ﻟﻘﺪ ﻭﺍﻛﺐ ﺍﳉﻤﻮﺩ ﺍﻟﻔﻜﺮﻱ ﻭﺍﻟﻌﻠﻤﻲ ﺍﻻﺿﻄﺮﺍﺏ ﺍﻟﺴﻴﺎﺳﻲ ﰲ ﲨﻴﻊ ﺃﳓﺎﺀ ﺍﻟﺒﻼﺩ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻟﻜﻦ ﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﺘﺎﺭﳜﻴﺔ ﻟﻠﻤﺬﻫﺐ ﺍﻟﺰﻳﺪﻱ ﺗﺆﻛﺪ ﲤﻴﺰ‬

‫ﺍﻟﻴﻤﻦ ﻋﻦ ﺳﺎﺋﺮ ﺍﻟﺒﻼﺩ ﲝﺮﻛﺔ ﻓﻜﺮﻳﺔ ﻭﻓﻘﻬﻴﺔ‪.‬‬

 ‫ﻓﻌﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺍﻻﺿﻄﺮﺍﺑﺎﺕ ﺍﻟﺴﻴﺎﺳﻴﺔ ﻭﺍﻷﺯﻣﺎﺕ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻟﻨﺎﲨﺔ ﻋﻦ ﺍﳊﺮﻭﺏ ﺍﻟﻨﺎﺷﺌﺔ ﻋﻦ ﺍﻟﺼﺮﺍﻋﺎﺕ ﺍﻟﺴﻴﺎﺳﻴﺔ ﻭﺍﻟﻘﺒﻠﻴﺔ ﰲ ﺍﻟﻴﻤﻦ‪،‬‬

‫ﻭﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﻃﻐﻴﺎﻥ ﻋﻨﺼﺮﻱ ﺍﻟﺘﻌﺼﺐ ﻭﺍﻟﺘﻘﻠﻴﺪ ﻋﻠﻰ ﺍﻟﺒﻴﺌﺔ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﻴﻤﻨﻴﺔ‪ ،‬ﻓﺈﻥ ﺣﺮﻛﺔ ﺍﻟﺘﺄﻟﻴﻒ ﻭﺍﻹ�ﺘﺎﺝ ﺍﻟﻔﻜﺮﻱ ﻛﺎ�ﺖ ﻣﺰﺩﻫﺮﺓ ﰲ ﻫﺬﺍ ﺍﻟﻌﺼﺮ)]‪.([١٦‬‬

‫ﻭﺍﻟﺒﺎﺣﺚ ﻋﻦ ﺍﻷﺳﺒﺎﺏ ﺍﳌﻮﺿﻮﻋﻴﺔ ﳍﺬﻩ ﺍﳊﺮﻛﺔ ﺍﻟﻌﻠﻤﻴﺔ ﳚﺪ ﺃﻥ ﻋﺎﻣﻠﻲ‪ :‬ﺍﻟﺘﻌﺼﺐ ﺍﳌﺬﻫﱯ‪ ،‬ﻭﺗﻮﺍﻃﺆ ﺑﻌﺾ ﺍﻟﻔﻘﻬﺎﺀ ﻣﻊ ﺍﻟﻌﺎﻣﺔ ﻟﺘﺤﻘﻴﻖ ﺑﻌﺾ ﺍﳌﺼﺎﱀ‪ ،‬ﻋﻤﻼ‬

‫ﻋﻠﻰ ﲢﺮﻳﻚ ﺍﳊﻴﺎﺓ ﺍﻟﻔﻜﺮﻳﺔ ﻭﺍﻟﺜﻘﺎﻓﻴﺔ ﰲ ﺍﻟﻴﻤﻦ‪ ،‬ﺇﺫ ﻇﻬﺮ ﻋﻠﻤﺎﺀ ﺃﺟﻼﺀ ﺗﺼﺪﻭﺍ ﻟﺘﻴﺎﺭ ﺍﻟﻔﺴﺎﺩ ﻭﺍﻟﺒﺪﻉ‪ ،‬ﻓﺴﺎﳘﺖ ﺍﳋﺼﻮﻣﺔ ﺍﻟﱵ ﻛﺎ�ﺖ ﺑﲔ ﺍﳌﺘﻌﺼﺒﲔ ﻭﻫﺆﻻﺀ‬

‫ﺍﻟﻌﻠﻤﺎﺀ ﺍﺠﻤﻟﺘﻬﺪﻳﻦ ﰲ ﺇﺛﺮﺍﺀ ﺍﻹ�ﺘﺎﺝ ﺍﻟﻌﻠﻤﻲ)]‪.([١٧‬‬

‫ﻭﻋﺎﻣﻞ ﺁﺧﺮ ﺳﺎﻫﻢ ﰲ ﺇ�ﻌﺎﺵ ﺍﳊﻴﺎﺓ ﺍﻟﻔﻜﺮﻳﺔ ﰲ ﺍﻟﻴﻤﻦ ﻫﻮ ﺍﺳﺘﻤﺮﺍﺭ »�ﺸﺎﻁ ﺍﳌﺴﺠﺪ ‪ -‬ﺑﺼﻔﺘﻪ ﺍﳌﺪﺭﺳﺔ ﺍﻷﻭﱃ ﻟﻠﻘﻀﺎﺀ ﻭﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻷﺩﺑﺎﺀ ‪ -‬ﳎﺎﻻً ﺣﻴﻮﻳﺎً‬

‫ﻭﻣﺆﺛﺮﺍً ﰲ ﺍﳌﻨﺎﻇﺮﺍﺕ ﺍﻟﻔﻘﻬﻴﺔ ﻭﺍﻻﺟﺘﻬﺎﺩﻳﺔ‪ ،‬ﺑﻞ ﺍﻷﺩﺑﻴﺔ ﻭﺍﻟﻠﻐﻮﻳﺔ‪ ،‬ﻭﺳﺎﺋﺮ ﺷﻌﺐ ﺍﳌﻌﺎﺭﻑ ﺍﻹ�ﺴﺎ�ﻴﺔ‪ ،‬ﻭﻣﻦ ﺛﻢ ﻓﻘﺪ �ﺒﻎ ﻋﻠﻤﺎﺀ ﻭﺃﺩﺑﺎﺀ ﻛﺒﺎﺭ ﰲ ﺍﻟﻴﻤﻦ ﰲ ﺣﻘﺒﺔ‬

‫ﺗﺪ�ﻰ ﻓﻴﻬﺎ ﺍﻟﻔﻜﺮ ﺍﻟﻌﺮﺑﻲ ﺍﻹﺳﻼﻣﻲ« )]‪.([١٨‬‬

‫ﻟﻜﻦ ﺍﳌﻼﺣﻆ ﰲ ﻫﺬﺍ ﺍﳌﻘﺎﻡ ﺃﻥ ﺍﻟﻴﻤﻦ ﻭﺇﻥ ﲤﻴﹼﺰ ﻋﻦ ﺳﺎﺋﺮ ﺍﻟﺒﻼﺩ ﺍﻹﺳﻼﻣﻴﺔ ﲝﺮﻛﺔ ﻓﻜﺮﻳﺔ ﻓﻘﻬﻴﺔ‪ ،‬ﺇﻻ ﺃ�ﻪ ﺷﺎﺭﻛﻬﺎ ﰲ ﺗﻮﻗﻒ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻌﻘﻠﻴﺔ ﻭﺍﻟﺮﻳﺎﺿﻴﺔ ﻭﺍﻟﻄﺒﻴﻌﻴﺔ‪،‬‬

‫ﺍﻟﱵ ﻛﺎ�ﺖ ﺗﺪﺭﺱ ﰲ ﺟﺎﻣﻌﺎﺕ ﺑﻐﺪﺍﺩ ﻭﻗﺮﻃﺒﺔ ﰲ ﻋﺼﺮ ﺍﺯﺩﻫﺎﺭ ﺍﳊﻀﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺇﺫ ﺍﻋﺘﺰﻝ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﺍﻟﻨﻬﻀﺔ ﺍﻷﻭﺭﻭﺑﻴﺔ ﺍﳊﺪﻳﺜﺔ‪ ،‬ﻓﺒﻌﺪﺕ ﺍﻟﺸﻘﺔ‬

‫ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﺘﻘﺪﻡ ﺍﻟﻌﻠﻤﻲ ﺍﳊﺪﻳﺚ)]‪.([١٩‬‬

‫‪ -‬ﺍﳊﻴﺎﺓ ﺍﻟﺪﻳﻨﻴﺔ‬

‫ﻟﻘﺪ ﺍﺳﺘﻘﺮ ﰲ ﺍﻟﻴﻤﻦ ﺍﳌﺬﻫﺐ ﺍﻟﺰﻳﺪﻱ ﻭﺍﻟﺸﺎﻓﻌﻲ)]‪ ،([٢٠‬ﻭﻟﻜﻦ ﺍﳌﺬﻫﺐ ﺍﻟﺬﻱ ﺳﺎﺩ ﰲ ﻋﺼﺮ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻫﻮ ﺍﳌﺬﻫﺐ ﺍﻟﺰﻳﺪﻱ ﺍﻟﺬﻱ ﻋﹸﺮﻑ ﺑﺘﻔﺘّﺤﻪ ﰲ ﺍﻟﻌﻘﺎﺋﺪ‬

‫ﻋﻠﻰ ﻣﺬﻫﺐ ﺍﳌﻌﺘﺰﻟﺔ‪ ،‬ﻭﰲ ﺍﻟﻔﺮﻭﻉ ﻋﻠﻰ ﻣﺬﺍﻫﺐ ﺃﻫﻞ ﺍﻟﺴﻨﺔ)]‪ .([٢١‬ﻭﲤﻴﺰ ﺍﳌﺬﻫﺐ ﺍﻟﺰﻳﺪﻱ ﻋﻦ ﺑﺎﻗﻲ ﺍﳌﺬﺍﻫﺐ ﲞﺎﺻﻴﺔ ﺟﻮﻫﺮﻳﺔ ﻭﻫﻲ ﻓﺘﺢ ﺑﺎﺏ ﺍﻻﺟﺘﻬﺎﺩ‪،‬‬

‫ﻭﻋﺪﻡ ﺍﳌﻨﺎﺩﺍﺓ ﺑﻐﻠﻘﻪ‪ ،‬ﺑﻞ ﺟﻌﻞ ﺍﻻﺟﺘﻬﺎﺩ ﺷﺮﻃﺎً ﳌﻦ ﻳﺆﻫﻞ �ﻔﺴﻪ ﳌﻨﺼﺐ ﺍﻹﻣﺎﻣﺔ ﺍﻟﺰﻳﺪﻳﺔ)]‪.([٢٢‬‬

‫ﻭﻟﻜﻦ ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﻛﻮﻥ ﺍﻟﺘﻌﺼﺐ ﻭﺍﻟﺘﺰﻣﺖ ‪-‬ﻛﻤﺎ ﺃﻛﺪ ﺣﺴﲔ ﺍﻟﻌﻤﺮﻱ‪» -‬ﺃﻣﺮﻳﻦ ﺑﻌﻴﺪﻳﻦ ﻋﻦ ﺟﻮﻫﺮ ﺍﻟﻔﻜﺮ ﺍﻟﺰﻳﺪﻱ ﻭﻗﻮﺍﻋﺪﻩ ﺍﻟﻌﻘﻠﻴﺔ ﺍﻟﱵ ﺍ�ﻔﺘﺤﺖ ﻋﻠﻰ‬

‫ﺍﻟﻔﻜﺮ ﺍﻻﻋﺘﺰﺍﱄ ﻣﻦ �ﺎﺣﻴﺔ‪ ،‬ﻭﻋﻠﻰ ﻣﺪﺭﺳﺔ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻣﻦ �ﺎﺣﻴﺔ ﺃﺧﺮﻯ ﰲ ﳐﺘﻠﻒ ﻣﺮﺍﺣﻞ ﺗﻄﻮﺭ ﺍﻟﻔﻜﺮ ﺍﻟﻴﻤﲏ«)]‪ ،([٢٣‬ﻓﻘﺪ ﺷﺎﻉ ﰲ ﻋﺼﺮ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ‬

‫ﺍﻟﺘﻘﻠﻴﺪ ﻷﺋﻤﺔ ﺍﳌﺬﻫﺐ‪ ،‬ﻭﺍﻟﺘﻌﺼﺐ ﻵﺭﺍﺋﻬﻢ‪ ،‬ﻭﺍﻟﺘﺰﺍﻡ ﺍﻟﺘﺨﺮﻳﺞ ﻋﻠﻰ ﺃﻗﻮﺍﳍﻢ‪ .‬ﻭﻗﺪ ﺳﺎﻋﺪ ﻫﺬﺍ ﺍﳉﻮ ﻋﻠﻰ ﳕﻮ ﻃﺒﻘﺔ ﻃﻔﻴﻠﻴﺔ ﻣﻦ ﺍﳌﺘﻔﻘﻬﻴـﻦ ﲡﺎﺭﻱ ﺍﻟﻌﺎﻣﺔ ﰲ‬

‫ﻣﻌﺘﻘﺪﺍﲥﻢ ﻛﺴﺒﺎً ﻟﻮﺩﹼﻫﻢ‪ ،‬ﺃﻭ ﲤﻠﻘﺎً ﻟﺼﺎﺣﺐ ﺳﻠﻄﺎﻥ)]‪.([٢٤‬‬

‫ﻭﻟﻘﺪ ﻛﺎﻥ ﳍﺬﺍ ﺍﻟﺘﻐﲑ ﺍﳉﺬﺭﻱ ﺍﻟﺬﻱ ﻣﺲﹼ ﻣﻨﻬﺞ ﺍﻟﺘﻔﻜﲑ ﺍﻟﻔﻘﻬﻲ ﰲ ﺍﳌﺬﻫﺐ ﺍﻟﺰﻳﺪﻱ ﺃﺛﺮ ﺑﺎﻟﻎ ﻋﻠﻰ ﻭﺍﻗﻊ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻳﻨﻴﺔ ﰲ ﺍﻟﻴﻤﻦ‪ ،‬ﺇﺫ ﺃﺻﺒﺢ ﺍﳌﺬﻫﺐ ﺍﻟﺰﻳﺪﻱ‪،‬‬

‫ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺪﻛﺘﻮﺭ ﻗﺎﺳﻢ ﻏﺎﻟﺐ‪» :‬ﻳﹸﻔﺮﹶﺽ ﻋﻠﻰ ﺍﻟﻄﻠﺒﺔ ﺭﻏﺒﺔ ﻭﺭﻫﺒﺔ‪ ،‬ﻭﻳﻔﺮﺽ ﻛﺤﹸﻜﻢ‪ ،‬ﻓﻠﻢ ﻳﺴﺘﻄﻊ ﺃﻱ ﻗﺎﺽ ﺃﻥ ﳛﻜﻢ ﺑﻐﲑﻩ‪ ،‬ﻭﻛﺎﻥ ﻛﻞ ﻃﺎﻟﺐ‪ ...‬ﻳﻘﺮﺃ‬

‫ﺍﳌﺬﻫﺐ ﺍﻟﺰﻳـﺪﻱ‪ ،‬ﻳﺸﺠﱠﻊ ﺑﺎﳌﺎﻝ ﺻﻐﲑﺍً‪ ،‬ﻭﺑﺎﳊـﻜﻢ ﻛﺒﲑﺍً‪ ،‬ﻭﻛﻞ ﻃﺎﻟﺐ ﻻ ﻳﺪﺭﺳﻪ ﳛﺎﺭﺏ ﰲ ﺭﺯﻗﻪ ﻭﺃﻫﻠﻪ‪ ،‬ﻭﻳﻄﺮﺩ ﻣﻦ ﺍﻟﺪﺭﺍﺳﺔ«)]‪.([٢٥‬‬

‫ﻭﻣﻦ ﻫﻨﺎ ﻳﺘﺒﲔ ﺃﻥ ﺍﻟﺒﻴﺌﺔ ﺍﻟﺪﻳﻨﻴﺔ ﺍﻟﱵ ﻋﺎﺵ ﻓﻴﻬﺎ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻛﺎ�ﺖ ﺑﻴﺌﺔ ﺍﳌﺘﻨﺎﻗﻀﺎﺕ‪ :‬ﺃﺻﻮﻝ ﺗﺒﻴﺢ ﺍﻻﺟﺘﻬﺎﺩ ﻭﺗﻘﺮﻩ‪ ،‬ﻭﻭﺍﻗﻊ ﻳﻔﺮﺽ ﺍﻟﺘﻘﻠﻴﺪ ﻭﺍﻟﺘﻌﺼﺐ ﺍﳌﺬﻫﱯ‪..‬‬

‫ﺃﺻﻮﻝ ﺗﻘﻮﻡ ﻋﻠﻰ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﻭﺍﻗﻊ ﻳﹸﺒﻨﻰ ﻋﻠﻰ ﺍﻷﻫﻮﺍﺀ‪ ،‬ﺇﺫ ﻛﺜﲑﺍً ﻣﺎ ﺍ�ﺴﺎﻕ ﺍﻟﻌﻮﺍﻡ ﻟﺘﺤﺮﻳﺾ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﺧﺼﻮﻡ ﺃﻫﻞ ﺍﻻﺟﺘﻬﺎﺩ‪ ،‬ﻓﻴﻘﻮﻣﻮﻥ ﺑﺜﻮﺭﺍﺕ ﲨﺎﻋﻴﺔ‬

‫ﺿﺪﹼﻫﻢ‪ ،‬ﻣﺜﻠﻤﺎ ﺣﺪﺙ ﻣﻊ ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺍﻟﺼﻨﻌﺎ�ﻲ)]‪ ([٢٦‬ﻭﺍﻟﺸﻮﻛﺎ�ﻲ)]‪.([٢٧‬‬

 ‫ﻭﻟﻌﻞ ﺃﻫﻢ ﺃﺳﺒﺎﺏ ﺳﻴﻄﺮﺓ ﺍﻟﺘﻌﺼﺐ ﺍﳌﺬﻫﱯ ﻋﻠﻰ ﺍﳌﻨﻄﻖ ﺍﻟﻔﻜﺮﻱ ﻭﺍﻟﺪﻳﲏ ﺍﻟﻴﻤﲏ ﰲ ﻫﺬﺍ ﺍﻟﻌﺼﺮ ﻫﻮ ﻇﻬﻮﺭ ﻓﺮﻕ ﻭﻃﻮﺍﺋﻒ ﺩﻳﻨﻴﺔ ﳐﺘﻠﻔﺔ ﻭﻣﺘﺼﺎﺭﻋﺔ ﻣﻨﻬﺎ‪:‬‬

‫ﺍﳌﻌﺘﺰﻟﺔ‪ ،‬ﻭﺍﻹﲰﺎﻋﻴﻠﻴﺔ‪ ،‬ﻭﺍﻟﺼﻮﻓﻴﺔ‪ ،‬ﻭﻏﲑﻫﺎ‪ .‬ﻭﻟﻘﺪ ﺳﺠﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻣﻮﺍﻗﻔﻪ ﺍﻟﻮﺍﺿﺤﺔ ﻣﻦ ﻛﻞ ﻓﺮﻗﺔ ﰲ ﻛﺘﺐ ﻭﺭﺳﺎﺋﻞ ﻋﻠﻤﻴﺔ ﺃﺑﺮﺯ ﻓﻴﻬﺎ ﺟﻮﺍ�ﺐ ﺍﻟﺼﻮﺍﺏ‬

‫ﻭﺍﳋﻄﺄ ﰲ ﻓﻜﺮﻫﺎ ﻭﻣﻌﺘﻘﺪﺍﲥﺎ)]‪.([٢٨‬‬

‫‪ -‬ﺍﳊﻴﺎﺓ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻻﻗﺘﺼﺎﺩﻳﺔ‪:‬‬

‫ﺷﻬﺪﺕ ﺍﻟﻴﻤﻦ ﰲ ﻫﺬﺍ ﺍﻟﻌﺼﺮ ﺗﺪﻫﻮﺭﺍً ﺭﻫﻴﺒﺎً ﻟﻠﺤﻴﺎﺓ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻓﻘﺪ ﻛﺎﻥ ﻟﻠﺜﻮﺭﺍﺕ ﺍﻟﺪﺍﺧﻠﻴﺔ ﺍﻟﻘﺒﻠﻴﺔ‪ ،‬ﻛﻤﺎ ﺑﲔ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ‪ ،‬ﺩﻭﺭ ﻛﺒﲑ ﰲ »�ﺸﺮ ﺍﳋﻮﻑ‬

‫ﻭﺍﻟﺮﻋﺐ ﰲ ﺃﻭﺳﺎﻁ ﺍﺠﻤﻟﺘﻤﻊ ﺍﻟﻴﻤﲏ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﻐﺰﻭﺍﺕ ﺍﳌﺘﻼﺣﻘﺔ ﺍﻟﱵ ﻛﺎ�ﺖ ﲥﺪﻑ ﺇﱃ ﺍﳊﺼﻮﻝ ﻋﻠﻰ ﺍﳌﻘﺮﺭﺍﺕ ﺍﳌﺎﻟﻴﺔ ﻭﳖﺐ ﺍﳌﻮﺍﻃﻨﲔ«)]‪ .([٢٩‬ﻛﻤﺎ ﻋﺮﻑ‬

‫ﺍﺠﻤﻟﺘﻤﻊ ﺍﻟﻴﻤﲏ ﰲ ﻫﺬﺍ ﺍﻟﻌﺼﺮ ﻇﻠﻤﺎً ﺍﺟﺘﻤﺎﻋﻴﺎً ﺳﺒﺒﻪ ﺗﻌﻔّﻦ ﺍﳉﻬﺎﺯ ﺍﻹﺩﺍﺭﻱ‪ ،‬ﻭﺇﺳﻨﺎﺩ ﻣﻨﺼﺐ ﺍﻟﻘﻀﺎﺀ ﻟﻐﲑ ﺃﻫﻠﻪ)]‪.([٣٠‬‬

‫ﺃﻣﺎ ﺍﳊﻴﺎﺓ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﻓﻠﻘﺪ ﻛﺎﻥ ﻟﺘﺪﻫﻮﺭ ﺍﻷﺣﻮﺍﻝ ﺍﻟﺴﻴﺎﺳﻴﺔ ﺑﺸﻜﻞ ﻋﺎﻡ ﺃﺛﺮﻩ ﺍﻟﺒﺎﻟﻎ ﻋﻠﻰ ﺍﻟﻮﺿﻊ ﺍﻻﻗﺘﺼﺎﺩﻱ ﻟﻠﺪﻭﻟﺔ‪ ،‬ﺍﻟﱵ ﺍﻗﺘﺼﺮﺕ ﺇﻳﺮﺍﺩﺍﲥﺎ ﻋﻠﻰ ﺍﻟﻀﺮﺍﺋﺐ‪،‬‬

‫ﺇﻟـﻰ ﺟﺎ�ﺐ ﺍﻟﺰﺭﺍﻋﺔ ﺍﻟﱵ ﻳـﻘﻮﻡ ﲠﺎ ﺃﻓﺮﺍﺩ ﺍﻟﺸﻌﺐ ﻭﺍﻟﺘﺠﺎﺭﺓ)]‪ .([٣١‬ﻛﻤﺎ ﺃﺩﺕ ﺍﻟﻔﱳ ﺍﻟﱵ �ﺰﻟﺖ ﺑﺎﻟﺒﻼﺩ ﺇﱃ ﺿﻴﻖ ﺍﳌﻌﺎﺵ ﻭﺗﻘﻄﻊ ﻛﺜﲑ ﻣﻦ ﺃﺳﺒﺎﺏ ﺍﻟﺮﺯﻕ ﻭﻋﺴﺮ‬

‫ﺍﳌﻜﺎﺳﺐ ﺣﺘﻰ ﺿﻌﻔﺖ ﲡﺎﺭﺓ ﺍﻟﻨﺎﺱ ﻭﻣﻜﺎﺳﺒﻬﻢ‪ ،‬ﻭﺃﻓﻀﻰ ﺫﻟﻚ ﺇﱃ ﺫﻫﺎﺏ ﻛﺜﲑ ﻣﻦ ﺍﻷﻣﻼﻙ)]‪ .([٣٢‬ﻛﻤﺎ ﺧﻨﻘﺖ ﻣﻨﺎﻓﺬ ﺍﻟﺘﺠﺎﺭﺓ ﺍﻟﻴﻤﻨﻴﺔ ﺍﳋﺎﺭﺟﻴﺔ ﺑﺴﺒﺐ‬

‫ﺳﻌﻲ ﺍﻟﺪﻭﻝ ﺍﻷﻭﺭﻭﺑﻴﺔ‪ ،‬ﻭﻋﻠﻰ ﺭﺃﺳﻬﺎ ﺑﺮﻳﻄﺎ�ﻴﺎ‪ ،‬ﺇﱃ ﺍﻟﺴﻴﻄﺮﺓ ﻋﻠﻰ ﻛﻞ ﻣﻮﺍ�ﺊ ﺍﻟﺒﺤﺮ ﺍﻷﲪﺮ ﰲ ﺍﻟﻴﻤﻦ‪ ،‬ﻭﻓﻘﺪﹶ ﺑﺬﻟﻚ ﺍﻟﻴﻤﻦ ﻣﺼﺪﺭ ﺩﺧﻞ ﻫﺎﻡ‪ ،‬ﺇﺫ ﺳﻴﻄﺮ‬

‫ﺍﻷﻣﺮﻳﻜﺎﻥ ﻭﺍﻷﻭﺭﻭﺑﻴﻮﻥ ﻣﻨﺬ ﺍﻟﻘﺮﻥ ﺍﻟﺘﺎﺳﻊ ﻋﺸﺮ ﺍﳌﻴﻼﺩﻱ ‪ -‬ﺍﻟﺜﺎ�ﻲ ﻋﺸﺮ ﺍﳍﺠﺮﻱ‪ -‬ﻋﻠﻰ ﲡﺎﺭﺓ ﺍﻟﱭ ﺍﻟﻴﻤﲏ ﺍﻟﻌﺎﳌﻲ)]‪.([٣٣‬‬

‫ﻭﳑﺎ ﺯﺍﺩ ﺍﻟﻮﺿﻊ ﺍﻻﻗﺘﺼﺎﺩﻱ ﺗﺄﺯﻣﺎً ﳉﻮﺀ ﺑﻌﺾ ﺍﻷﺋﻤﺔ ﳌﻮﺍﺟﻬﺔ ﺍﻷﺯﻣﺎﺕ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﺍﻟﱵ ﺗﻔﺎﻗﻤﺖ ﺑﺴﺒﺐ ﻓﺴﺎﺩ ﺍﻹﺩﺍﺭﺓ‪ ،‬ﻭﺿﻐﻂ ﺍﻻﺿﻄﺮﺍﺑﺎﺕ ﺍﻟﺪﺍﺧﻠﻴﺔ‬

‫ﻭﺍﻷﺣﺪﺍﺙ ﺍﳋﺎﺭﺟﻴﺔ ﺇﱃ ﺯﻳﺎﺩﺓ ﺍﻟﻀﺮﺍﺋﺐ‪ ،‬ﻭﺇﺣﺪﺍﺙ ﺿﺮﺍﺋﺐ ﺟﺪﻳﺪﺓ‪ ،‬ﻭﺍﻟﺘﻐﻴﲑ ﺍﳌﺴﺘﻤﺮ ﻟﻠﻌﻤﻠﺔ‪ ،‬ﻭﺍﻟﺘﻼﻋﺐ ﺑﻘﻴﻤﺘﻬﺎ‪.‬‬

‫ﻭﲟﺜﻞ ﻫﺬﺍ ﺍﻹﺟﺮﺍﺀ ﺗﺮﺗﻔﻊ ﺍﻷﺳﻌﺎﺭ‪ ،‬ﻭﺗﻀﻌﻒ ﻗﻴﻤﺔ ﺍﻟﻌﻤﻠﺔ ﺍﻟﺸﺮﺍﺋﻴﺔ‪ ،‬ﻭﳜﺴﺮ ﺍﻟﻨﺎﺱ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻷﻣﻮﺍﻝ ﺍﻟﻨﻘﺪﻳﺔ ﺍﻟﱵ ﻛﺎ�ﺖ ﰲ ﺃﻳﺪﻳﻬﻢ)]‪ .([٣٤‬ﻭﻛﺜﻴـﺮﺍً ﻣﺎ ﳜﺮﺝ‬

‫ﲢﺖ ﻫﺬﺍ ﺍﻟﻀﻐﻂ ﺍﻻﻗﺘﺼﺎﺩﻱ ﺍﳉﻨﻮﺩ ﺍﻟﺬﻳﻦ ﱂ ﻳﺘﺴﻠّﻤﻮﺍ ﻣﺮﺗّﺒﺎﲥﻢ ﺧﺎﺭﺝ ﺍﻟﻌﺎﺻﻤﺔ ﺻﻨﻌﺎﺀ ﻟﻘﻄﻊ ﺍﻟﻄﺮﻕ‪ ،‬ﻭﺳﻠﺐ ﺍﳌﺴﺎﻓﺮﻳﻦ‪ ،‬ﻭﳖﺒﻬﻢ)]‪.([٣٥‬‬

‫ﻭﻟﻘﺪ ﺍ�ﺘﻘﺪ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻫﺬﻩ ﺍﻟﺴﻴﺎﺳﺔ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﰲ ﺑﻌﺾ ﻗﺼﺎﺋﺪﻩ ﺍﻟﺸﻌﺮﻳﺔ)]‪ ،([٣٦‬ﻭﰲ ﻛﺘﺎﺑﻪ \\\\\\\"ﺍﻟﺪﻭﺍﺀ ﺍﻟﻌﺎﺟﻞ ﰲ ﺩﻓﻊ ﺍﻟﻌﺪﻭ ﺍﻟﺼﺎﺋﻞ\\\\\\\"‬

‫ﺍﻟﺬﻱ ﺩﺭﺱ ﻓﻴﻪ ﺃﺳﺒﺎﺏ ﺗﺪﻫﻮﺭ ﺍﳊﻴﺎﺓ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﻭﺍﻻﺟﺘـﻤﺎﻋﻴﺔ ﰲ ﺍﻟﻴﻤﻦ‪ ،‬ﻛﻤﺎ ﺣﺎﻭﻝ ﺭﺳﻢ ﺳﻴﺎﺳﺔ ﺍﻗﺘﺼﺎﺩﻳﺔ ﳏﻜﻤﺔ ﻳﺘﺤﻘﻖ ﲠﺎ ﺍﻟﻌﺪﻝ ﺍﻻﺟﺘﻤﺎﻋﻲ‪.‬‬

‫‪------------------------------------------------------‬‬
‫)]‪ ([١‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬اﻟﺒﺪر اﻟﻄﺎﻟﻊ ﺑﻤﺤﺎﺳﻦ ﻣﻦ ﺑﻌﺪ اﻟﻘﺮن اﻟﺴﺎﺑﻊ )اﻟﻘﺎهﺮة‪ :‬دار اﻟﻜﺘﺎب اﻹﺳﻼﻣﻲ(‪.٤٧٨/١‬‬
‫)]‪ ([٢‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪.٢١٥/٢،‬‬
‫)]‪ ([٣‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪.٤٨٠/١،‬‬
‫)]‪ ([٤‬ﻣﺤﻤﺪ ﻳﺤﻴﻰ اﻟﺤﺪاد‪ ،‬اﻟﺘﺎرﻳﺦ اﻟﻌﺎم ﻟﻠﻴﻤﻦ‪ ،‬ط‪)١‬ﺑﻴﺮوت‪ :‬دار اﻟﺘﻨﻮﻳﺮ‪.٨٩/٤ (١٩٨٦ ،‬‬
‫)]‪ ([٥‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪.٧٤/٤ ،‬‬
‫)]‪ ([٦‬ﻋﺎدل ﻣﺤﻤﺪ ﻋﻠﻲ‪ ،‬اﻹﻣﺎم اﻟﺸﻮآﺎﻧﻲ ﺳﻴﺮﺗﻪ وﻓﻜﺮﻩ‪.١٥/١،‬‬
‫ﻼ ﻋﻦ ﻋﺎدل ﻣﺤﻤﺪ ﻋﻠﻲ‪ ،‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪٤٦/١ ،‬؛ ﻋﺒﺪ اﻟﻐﻨﻲ اﻟﺸﺮاﺟﻲ‪ ،‬اﻹﻣﺎم اﻟﺸﻮآﺎﻧﻲ ﺣﻴﺎﺗﻪ وﻓﻜﺮﻩ‪ ،‬ص‪.١٣٩‬‬ ‫)]‪ ([٧‬ﻋﺒﺪ اﻟﺤﻤﻴﺪ اﻟﺒﻄﺮﻳﻖ‪ ،‬ﻣﻦ ﺗﺎرﻳﺦ اﻟﻴﻤﻦ اﻟﺤﺪﻳﺚ )ﻃﺒﻌﺔ ‪١٩٦٩‬م( ص‪ .٤٣‬ﻧﻘ ً‬
‫)]‪ ([٨‬اﻧﻈﺮ‪ :‬ﻣﺤﻤﺪ ﻳﺤﻴﻰ اﻟﺤﺪاد‪ ،‬اﻟﺘﺎرﻳﺦ اﻟﻌﺎم ﻟﻠﻴﻤﻦ‪.١٢٢/٤ ،‬‬
‫)]‪ ([٩‬ﻗﺎﺳﻢ ﻏﺎﻟﺐ وﺁﺧﺮون‪ ،‬ﻣﻦ أﻋﻼم اﻟﻴﻤﻦ‪ ،‬ص‪ ،٣٢‬ﻧﻘﻼ ﻋﻦ ﻋﺎدل ﻣﺤﻤﺪ ﻋﻠﻲ‪ ،‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪) ٥٦/١ ،‬ﺑﺘﺼﺮف(‪.‬‬
‫)]‪ ([١٠‬ﺣﺴﻴﻦ ﻋﺒﺪ اﷲ اﻟﻌﻤﺮي‪ ،‬ﻣﺌﺔ ﻋﺎم ﻣﻦ ﺗﺎرﻳﺦ اﻟﻴﻤﻦ اﻟﺤﺪﻳﺚ‪ ،‬ط‪) ٢‬دﻣﺸﻖ‪ :‬دار اﻟﻔﻜﺮ‪ (١٩٨٨ ،‬ص‪.٩٣‬‬
‫)]‪ ([١١‬ﺣﺴﻴﻦ ﻋﺒﺪ اﷲ اﻟﻌﻤﺮي‪ ،‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ص‪) ٨٣-٨١‬ﺑﺘﺼﺮف(‪.‬‬
‫)]‪ ([١٢‬اﻧﻈﺮ ﻣﺤﻤﺪ ﻳﺤﻴﻰ اﻟﺤﺪاد‪ ،‬اﻟﺘﺎرﻳﺦ اﻟﻌﺎم ﻟﻠﻴﻤﻦ‪.١٢٣/٤ ،‬‬
‫)]‪ ([١٣‬اﻧﻈﺮ‪ :‬ﻋﺒﺪ اﻟﻐﻨﻲ ﻗﺎﺳﻢ اﻟﺸﺮاﺟﻲ‪ ،‬اﻹﻣﺎم اﻟﺸﻮآﺎﻧﻲ ﺣﻴﺎﺗﻪ وﻓﻜﺮﻩ‪ ،‬ص‪ ١٣٧‬وﻣﺎ ﺑﻌﺪهﺎ‪.‬‬
‫)]‪ ([١٤‬اﻧﻈﺮ‪ :‬ﺣﺴﻴﻦ ﻋﺒﺪ اﷲ اﻟﻌﻤﺮي‪ ،‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ص‪.٦٤‬‬
‫)]‪ ([١٥‬ﻋﺎدل ﻣﺤﻤﺪ ﻋﻠﻲ‪ ،‬اﻹﻣﺎم اﻟﺸﻮآﺎﻧﻲ‪ :‬ﺳﻴﺮﺗﻪ وﻓﻜﺮﻩ‪) ٥٣/١ ،‬ﺑﺘﺼﺮف(‪.‬‬
‫)]‪ ([١٦‬ﻋﺒﺪ اﻟﻐﻨﻲ ﻗﺎﺳﻢ اﻟﺸﺮاﺟﻲ‪ ،‬اﻹﻣﺎم اﻟﺸﻮآﺎﻧﻲ ﺣﻴﺎﺗﻪ وﻓﻜﺮﻩ‪ ،‬ص‪.١٤٥‬‬
‫)]‪ ([١٧‬اﻧﻈﺮ‪ :‬ﻋﺎدل ﻣﺤﻤﺪ ﻋﻠﻲ‪ ،‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪٧٠/١ ،‬؛ ﻋﺒﺪ اﻟﻐﻨﻲ ﻗﺎﺳﻢ اﻟﺸﺮاﺟﻲ‪ ،‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ص‪.١٤٥‬‬
‫)]‪ ([١٨‬ﺣﺴﻴﻦ ﻋﺒﺪ اﷲ اﻟﻌﻤﺮي‪ ،‬ﻣﺌﺔ ﻋﺎم ﻣﻦ ﺗﺎرﻳﺦ اﻟﻴﻤﻦ اﻟﺤﺪﻳﺚ‪ ،‬ص‪.١٦‬‬
‫)]‪ ([١٩‬اﻧﻈﺮ‪ :‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ص‪.١٥-١٤‬‬
‫ﻼ ﻋﻦ ﻋﺎدل ﻣﺤﻤﺪ ﻋﻠﻲ‪ ،‬اﻹﻣﺎم اﻟﺸﻮآﺎﻧﻲ‪ :‬ﺳﻴﺮﺗﻪ وﻓﻜﺮﻩ‪.٦٣/١،‬‬ ‫)]‪ ([٢٠‬ﻋﺒﺪ اﻟﻮاﺳﻊ ﺑﻦ ﻳﺤﻲ اﻟﻮاﺳﻌﻲ‪ ،‬ﺗﺎرﻳﺦ اﻟﻴﻤﻦ ﻓﺮﺟﺔ اﻟﻬﻤﻮم )اﻟﻘﺎهﺮة‪ :‬اﻟﻤﻄﺒﻌﺔ اﻟﺴﻠﻔﻴﺔ‪١٣٤٦ ،‬هـ( ص‪ ،٢٩٢‬ﻧﻘ ً‬
‫)]‪ ([٢١‬ﻣﺤﻤﺪ أﺑﻮ زهﺮة‪ ،‬ﺗﺎرﻳﺦ اﻟﻤﺬاهﺐ اﻹﺳﻼﻣﻴﺔ )ﺑﻴﺮوت‪ :‬دار اﻟﻔﻜﺮ اﻟﻌﺮﺑﻲ‪ ،‬د ت( ‪.٤٩٥/٢‬‬
‫)]‪([٢٢‬ﺣﺴﻴﻦ ﻋﺒﺪ اﷲ اﻟﻌﻤﺮي‪ ،‬ﻣﺌﺔ ﻋﺎم ﻣﻦ ﺗﺎرﻳﺦ اﻟﻴﻤﻦ اﻟﺤﺪﻳﺚ‪ ،‬ص‪ ،١٧‬ﻣﺤﻤﺪ أﺑﻮ زهﺮة‪ ،‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪.٥٠٠-٤٩٦/٢ ،‬‬
 ‫)]‪ ([٢٣‬ﺣﺴﻴﻦ ﻋﺒﺪ اﷲ اﻟﻌﻤﺮي‪ ،‬ﻣﻘﺪﻣﺔ آﺘﺎب‪ :‬دﻳﻮان اﻟﺸﻮآﺎﻧﻲ‪ :‬أﺳﻼك اﻟﺠﻮهﺮ‪ ،‬ط‪) ٢‬دﻣﺸﻖ‪ :‬دار اﻟﻔﻜﺮ‪ (١٩٨٦ ،‬ص‪.١٩‬‬
‫)]‪ ([٢٤‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬اﻟﺒﺪر اﻟﻄﺎﻟﻊ‪٢٣٤/١،‬؛ اﻟﻘﻮل اﻟﻤﻔﻴﺪ ﻓﻲ أدﻟﺔ اﻻﺟﺘﻬﺎد واﻟﺘﻘﻠﻴﺪ‪ ،‬ﺗﺤﻘﻴﻖ ﻋﺒﺪ اﻟﺮﺣﻤﻦ ﻋﺒﺪ اﻟﺨﺎﻟﻖ‪ ،‬ط‪)٣‬اﻟﻜﻮﻳﺖ‪ :‬دار اﻟﻘﻠﻢ‪(١٩٨٣ ،‬ص‪.٤٨-٤٧‬‬
‫)]‪ ([٢٥‬ﻗﺎﺳﻢ ﻏﺎﻟﺐ وﺁﺧﺮون‪ ،‬ﻣﻦ أﻋﻼم اﻟﻴﻤﻦ‪ ،‬ص‪ ،١٠٩‬ﻧﻘﻼ ﻋﻦ ﻋﺎدل ﻣﺤﻤﺪ ﻋﻠﻲ‪ ،‬اﻹﻣﺎم اﻟﺸﻮآﺎﻧﻲ ﺳﻴﺮﺗﻪ وﻓﻜﺮﻩ‪.٦٨/١ ،‬‬
‫)]‪ ([٢٦‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬اﻟﺒﺪر اﻟﻄﺎﻟﻊ‪.١٣٤/٢ ،‬‬
‫)]‪ ([٢٧‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪.٢٣٣/١ ،‬‬
‫)]‪ ([٢٨‬ﻋﺒﺪ اﻟﻐﻨﻲ ﻗﺎﺳﻢ اﻟﺸﺮاﺟﻲ‪ ،‬اﻹﻣﺎم اﻟﺸﻮآﺎﻧﻲ‪ :‬ﺣﻴﺎﺗﻪ وﻓﻜﺮﻩ‪ ،‬ص‪.١٤٠‬‬
‫)]‪ ([٢٩‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬اﻟﺒﺪر اﻟﻄﺎﻟﻊ‪.١٧٨/٢ ،‬‬
‫)]‪ ([٣٠‬ﻋﺒﺪ اﻟﻐﻨﻲ ﻗﺎﺳﻢ اﻟﺸﺮاﺟﻲ‪ ،‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ص‪.١٤٣‬‬
‫)]‪([٣١‬أﺣﻤﺪ ﺷﻠﺒﻲ‪ ،‬ﻣﻮﺳﻮﻋﺔ اﻟﺘﺎرﻳﺦ اﻹﺳﻼﻣﻲ )اﻟﻘﺎهﺮة‪:‬ﻣﻜﺘﺒﺔ اﻟﻨﻬﻀﺔ اﻟﻤﺼﺮﻳﺔ‪ (١٩٨٠،‬ص‪٥١١‬‬
‫)]‪ ([٣٢‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬اﻟﺪواء اﻟﻌﺎﺟﻞ ﻓﻲ دﻓﻊ اﻟﻌﺪو اﻟﺼﺎﺋﻞ‪ ،‬ص‪ ،٢٨‬ﺿﻤﻦ اﻟﺮﺳﺎﺋﻞ اﻟﺴﻠﻔﻴﺔ ﻓﻲ إﺣﻴﺎء ﺳﻨﺔ ﺧﻴﺮ اﻟﺒﺮﻳﺔ ‪) r‬ﺑﻴﺮوت‪ :‬دار اﻟﻜﺘﺐ اﻟﻌﻠﻤﻴﺔ‪١٩٣٠ ،‬م( ص‪.٢٨‬‬
‫)]‪ ([٣٣‬اﻧﻈﺮ‪ :‬ﺣﺴﻴﻦ ﻋﺒﺪ اﷲ اﻟﻌﻤﺮي‪ ،‬ﻣﺌﺔ ﻋﺎم ﻣﻦ ﺗﺎرﻳﺦ اﻟﻴﻤﻦ اﻟﺤﺪﻳﺚ‪ ،‬ص‪.٢٦٨‬‬
‫)]‪ ([٣٤‬اﻧﻈﺮ‪ :‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ص‪.٢٠٨ ،١٥١-١٥٠‬‬
‫)]‪ ([٣٥‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ص‪.١٥٢‬‬
‫)]‪ ([٣٦‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬أﺳﻼك اﻟﺠﻮهﺮ‪ ،‬ص‪.٢٣٤-٢٣٣‬‬
 ‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎ�ﻲ‪ :‬ﺍﻟﻌﻮﺍﻣﻞ ﺍﶈﺪﺩﺓ ﻟﻈﺎﻫﺮﺓ ﺍﻟﺘﺠﺪﻳﺪ ﻋﻨﺪ ﺍﻟﺸﻮﻛﺎ�ﻲ‬

‫ﲦﺔ ﻋﻮﺍﻣﻞ ﻛﺜﲑﺓ ﺳﺎﳘﺖ ﻣﺘﻀﺎﻓﺮﺓ ﰲ ﲢﺪﻳﺪ ﻇﺎﻫﺮﺓ ﺍﻟﺘﺠﺪﻳﺪ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ‪ ،‬ﻭﳝﻜﻦ ﺗﺼﻨﻴﻒ ﻫﺬﻩ ﺍﻟﻌﻮﺍﻣﻞ ﺇﱃ ﻣﻮﺿﻮﻋﻴﺔ ﻭﺫﺍﺗﻴﺔ‪:‬‬

‫ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ‪ :‬ﺍﻟﻌﻮﺍﻣﻞ ﺍﳌﻮﺿﻮﻋﻴﺔ‪:‬‬

‫ﺃﻭﻻً‪ :‬ﺍﻟﻌﺎﻣﻞ ﺍﻷﺳﺮﻱ‪:‬‬

‫�ﺸﺄ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﰲ ﻛﻨﻒ ﺃﺳﺮﺓ ﻋﺮﻳﻘﺔ ﰲ ﺍﻟﻨﺴﺐ ﻭﺍﳌﻜﺎ�ﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﻌﻠﻢ ﻭﺍﻟﻘﻀﺎﺀ‪ .‬ﻓﻬﻲ ﺗﻌﺪﹼ ﻣﻦ ﺑﲔ ﺍﻷﺳﺮ ﺍﻟﻴﻤﻨﻴﺔ ﺍﻟﻌﺮﻳﻘﺔ ﺍﻟﱵ ﺗﺼﻞ ﺟﺬﻭﺭﻫﺎ ﺇﱃ‬

‫ﺟﺪﹼ ﺍﻟﻘﺒﺎﺋﻞ ﺍﻟﻴﻤﻨﻴﺔ ﺍﻟﻘﺤﻄﺎ�ﻴﺔ ﻫﹶﻤﹾﺪﺍﻥ ﺑﻦ ﻣﺎﻟﻚ ﺍﺑﻦ ﺯﻳﺪ)]‪ .([٣٧‬ﻭﻟﻘﺪ ﺣﻈﻴﺖ ﻫﺬﻩ ﺍﻷﺳﺮﺓ ﲟﻜﺎ�ﺔ ﺳﻴﺎﺳﻴﺔ ﻣﺮﻣﻮﻗﺔ ﰲ ﻋﻬﺪ ﺍﻷﺋﻤﺔ ﺍﻟﺰﻳﺪﻳﲔ ﳌﻨﺎﺻﺮﲥﺎ ﳍﻢ‬

‫ﰲ ﺣﺮﻭﲠﻢ ﺿﺪﹼ ﺍﻷﺗﺮﺍﻙ)]‪ ،([٣٨‬ﻛﻤﺎ ﺍ�ﺘﻈﻤﺖ ﻓﺮﻭﻋﻬﺎ ﰲ ﺳﻠﻚ ﺍﻟﻘﻀﺎﺀ‪ ،‬ﻭﺑﺮﺯ ﻣﻨﻬﺎ ﻋﻠﻤﺎﺀ ﻛﺎ�ﻮﺍ ﻣﻔﺨﺮﺓ ﳍﺠﹾﺮﺓ ﺷﻮﻛﺎﻥ)]‪ ([٣٩‬ﻣﺴﻘﻂ ﺭﺃﺱ ﺍﻹﻣﺎﻡ‬

‫ﺍﻟﺸﻮﻛﺎ�ﻲ ﺍﻟﺬﻱ ﻭﺻﻔﻬﺎ ﺑﺄﳖﺎ‪"\\\ :‬ﻣﻌﻤﻮﺭﺓ ﺑﺄﻫﻞ ﺍﻟﻔﻀﻞ ﻭﺍﻟﺼﻼﺡ ﻭﺍﻟﺪﻳﻦ ﻣﻦ ﻗﺪﻳﻢ ﺍﻷﺯﻣﺎﻥ‪ ،‬ﻻ ﳜﻠﻮ ﻭﺟﻮﺩ ﻋﺎﱂ ﻣﻨﻬﻢ ﰲ ﻛﻞ ﺯﻣﺎﻥ\\\")]‪ .([٤٠‬ﻭﻋﻠﻰ‬

‫ﺭﺃﺱ ﻋﻠﻤﺎﺀ ﻫﺬﻩ ﺍﻷﺳﺮﺓ ﺍﻟﻜﺮﳝﺔ ﻭﺍﻟﺪﻩ ﺍﻟﻌﻼﻣﺔ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺍﻟﺸﻮﻛﺎ�ﻲ )‪١١٣٠‬ﻫـ‪١٢١١/‬ﻡ( ﺍﻟﺬﻱ �ﺸﺄ ﲠﺠﺮﺓ ﺷﻮﻛﺎﻥ ﺛﻢ ﺍﺭﲢﻞ ﺇﱃ ﺻﻨﻌﺎﺀ ﻭﺗﺘﻠﻤﺬ ﻋﻠﻰ‬

‫ﻛﺒﺎﺭ ﻋﻠﻤﺎﺋﻬﺎ‪ ،‬ﻓﱪﻉ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻨﻘﻠﻴﺔ ﻭﺍﻟﻌﻘﻠﻴﺔ‪ ،‬ﻭﺑﻠﻎ ﻣﻜﺎ�ﺔ ﻋﻠﻤﻴﺔ ﻣﺮﻣﻮﻗﺔ ﻣﻜّﻨﺘﻪ ﻣﻦ ﺍﻟﺘﺪﺭﻳﺲ ﰲ ﻣﺴﺎﺟﺪ ﺻﻨﻌﺎﺀ ﺍﳌﺸﻬﻮﺭﺓ‪ ،‬ﻛﻤﺎ ﺗﺼﺪﺭ ﻟﻺﻓﺘﺎﺀ‪ ،‬ﻭﺗﻮﱃ‬

‫ﺍﻟﻘﻀﺎﺀ ﲞﻮﻻﻥ ﺛﻢ ﺑﺼﻨﻌﺎﺀ ﻣﺪﺓ ﺃﺭﺑﻌﲔ ﺳﻨﺔ)]‪.([٤١‬‬

‫ﻟﻘﺪ ﻛﺎﻥ ﺍ�ﺘﺴﺎﺏ ﺍﻟﺸﻮﻛﺎ�ﻲ ﳍﺠﺮﺓ ﺷﻮﻛﺎﻥ ﻋﺎﻣﻼﹰ ﻣﻬﻤﺎً ﰲ ﺑﻨﺎﺀ ﻣﻴﻮﻟﻪ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺗﻨﻤﻴﺘﻬﺎ‪ ،‬ﻛﻤﺎ ﻛﺎ�ﺖ ﺷﺨﺼﻴﺔ ﻭﺍﻟﺪﻩ ﺑﺄﺑﻌﺎﺩﻫﺎ ﺍﳌﺨﺘﻠﻔﺔ ‪ -‬ﺍﻟﻌﺎﻃﻔﻴﺔ‪ ،‬ﻭﺍﻟﺮﻭﺣﻴﺔ‪،‬‬

‫ﻭﺍﻟﻌﻠﻤﻴﺔ ‪ -‬ﻣﺼﺪﺭ ﺍﻻﺳﺘﻘﺮﺍﺭ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻟﺘﻮﺍﻓﻖ ﺍﻟﻌﺎﺋﻠﻲ ﻭﺍﻟﺘﻄﻠﻊ ﺍﻟﻌﻠﻤﻲ ﻋﻨﺪﻩ‪ ،‬ﺣﻴﺚ ﻗﺎﻝ ﰲ ﻭﺻﻒ ﻫﺬﺍ ﺍﳉﻮ ﺍﻷﺳﺮﻱ ﺍﳌﺘﺠﺎ�ﺲ‪» :‬ﺇ�ﻪ ﺗﺮﺑﻰ ﰲ ﺣﺠﺮ ﺃﺑﻴﻪ‬

‫ﺍﻟﺬﻱ ﺭﻋﺎﻩ ﻭﺃﻋﻄﺎﻩ ﻛﻞ ﺍﻟﻌﻨﺎﻳﺔ‪ ،‬ﻓﻜﺎﻥ ﺃﺑﺎً ﺑﺎﺭﺍً ﺭﺣﻴﻤﺎً ﺣﻨﻮ�ﺎً ﻋﻄﻮﻓﺎً‪ ،‬ﻭﺑﻠﻎ ﻣﻊ ﻭﻟﺪﻩ ﺇﱃ ﺣﺪ ﺍﻟﱪ ﻭﺍﻟﺸﻔﻘﺔ ﻭﺍﻹﻋﺎ�ﺔ ﻋﻠﻰ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻘﻴﺎﻡ ﲟﺎ ﳛﺘﺎﺝ ﺇﻟﻴﻪ‬

‫ﻣﺒﻠﻐﺎً ﻋﻈﻴﻤﺎً ﺣﻴﺚ ﱂ ﻳﻜﻦ ﻟﻮﻟﺪﻩ ﺷﻐﻠﺔ ﺑﻐﲑ ﻃﻠﺐ ﺍﻟﻌﻠﻢ«)]‪ .([٤٢‬ﻛﻤﺎ ﻛﺎ�ﺖ ﺷﺨﺼﻴﺔ ﻭﺍﻟﺪﻩ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻋﺎﻣﻼﹰ ﺃﺳﺎﺳﻴﺎً ﰲ ﺗﻨﺸﺌﺘﻪ ﻭﺗﻄﺒﻴﻌﻪ ﺍﻻﺟﺘﻤﺎﻋﻲ‪،‬‬

‫ﺇﺫ ﺃﻥ ﺍﺷﺘﻐﺎﻝ ﻭﺍﻟﺪﻩ ﺑﺎﻟﺘﺪﺭﻳﺲ ﻭﺍﻹﻓﺘﺎﺀ ﻭﺍﻟﻘﻀﺎﺀ ﳕّﻰ ﻓﻴﻪ ﻣﻬﺎﺭﺍﺕ ﻫﺬﻩ ﺍﳌﻬﻦ ﺍﻟﱵ ﻣﺎﺭﺳﻬﺎ ﲨﻴﻌﺎً ﰲ ﳎﺘﻤﻌﻪ ﺑﻌﺪ ﺍ�ﺘﻬﺎﺀ ﻣﺮﺣﻠﺔ ﺍﻟﻄﻠﺐ‪.‬‬

‫ﻭﺇﺫﺍ ﺗﺒﻨﻴﻨﺎ ﻣﺎ ﺃﻗﺮﻩ ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﺍﻟﱰﺑﻮﻱ ﺍﳊﺪﻳﺚ ﻣﻦ ﺃﻥ ﺍﻟﻔﺮﺩ ﻳﺘﺄﺛﺮ ﺇﱃ ﺣﺪ ﻛﺒﲑ ﺑﺎﻟﺒﻴﺌﺔ ﺍﻟﱵ ﻳﺸﺐ ﻓﻴﻬﺎ‪ ،‬ﻭﻣﻦ ﺛﻢﹼ ﳚﺐ ﺗﻔﺴﲑ ﺧﱪﺍﺗﻪ ﻣﻨﺬ ﻣﻴﻼﺩﻩ ﺣﺘﻰ‬

‫ﺷﻴﺨﻮﺧﺘﻪ ﺑﻨﺎﺀ ﻋﻠﻴﻬﺎ)]‪� ،([٤٣‬ﺴﺘﻄﻴﻊ ﺍﻟﻘﻮﻝ‪ :‬ﺇﻥ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻗﺪ ﺣﻈﻲ ﺑﺒﻴﺌﺔ ﺃﺳﺮﻳﺔ ﺻﺤﻴﺔ ﻭﻓﺮﺕ ﻟﻪ ﺍﻻﺳﺘﻘﺮﺍﺭ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻟﺘﻮﺍﻓﻖ ﺍﻟﻌﺎﺋﻠﻲ ﻭﺍﳉﻮ‬

‫ﺍﻟﻌﻠﻤﻲ‪ ،‬ﻓﺸﺎﺭﻛﺖ ﺑﺬﻟﻚ ﰲ ﺻﻴﺎﻏﺔ ﺷﺨﺼﻴﺘﻪ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺘﺠﺪﻳﺪﻳﺔ‪.‬‬

‫ﺛﺎ�ﻴﺎً‪ :‬ﻃﺒﻴﻌﺔ ﺍﳌﺬﻫﺐ ﺍﻟﺰﻳﺪﻱ‪:‬‬

‫ﻟﻘﺪ ﻗﺎﻡ ﻣﻨﻬﺞ ﺍﻟﺘﻔﻜﲑ ﺍﻟﻔﻘﻬﻲ ﺍﻻﺟﺘﻬﺎﺩﻱ ﰲ ﺍﳌﺬﻫﺐ ﺍﻟﺰﻳﺪﻱ ﻋﻠﻰ ﺃﺳﺎﺳﲔ ﻣﻬﻤﲔ ﻛﺎ�ﺎ ﻣﻦ ﺍﻟﻌﻮﺍﻣﻞ ﺍﳌﻬﻤﺔ ﰲ ﺗﻜﻮﻳﻦ ﺍﻟﻌﻘﻠﻴﺔ ﺍﻻﺳﺘﻘﻼﻟﻴﺔ ﻭﺍﳊـﺲ ﺍﻹﺑﺪﺍﻋﻲ‬

‫ﺍﻟﺘﺠﺪﻳﺪﻱ ﻟﺪﻯ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ـﻲ‪ ،‬ﺃﻻ ﻭﳘﺎ‪ :‬ﺍﻻﺟﺘﻬﺎﺩ ﺍﻟﻔﻘﻬﻲ‪ ،‬ﻭﺍﻻ�ﻔﺘﺎﺡ ﻋﻠﻰ ﺍﻟﺮﺻﻴﺪ ﺍﳌﻌﺮﰲ ﻟﻠﻤﺪﺍﺭﺱ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻷﺧﺮﻯ‪.‬‬

‫ﻓﻤﻤﺎ ﻣﻴﹼﺰ ﺍﳌﺬﻫﺐ ﺍﻟﺰﻳﺪﻱ ﻋﻦ ﺑﻘﻴﺔ ﺍﳌﺬﺍﻫﺐ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻷﺧﺮﻯ ﺣﺾﱡ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﺍﻻﺟﺘﻬﺎﺩ ﻓﻴﻤﺎ ﳚﺪﹼ ﳍﻢ ﻣﻦ ﻣﺸﻜﻼﺕ ﺷﺮﻋﻴﺔ ﻭﺍﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﺭﻓﺾ‬

‫ﺗﺒﲏ ﺩﻋﻮﻯ ﻏﻠﻖ ﺑﺎﺏ ﺍﻻﺟﺘﻬﺎﺩ)]‪ .([٤٤‬ﻭﳑﺎ ﺃﻛﺴﺐ ﻣﺒﺪﺃ ﺍﻻﺟﺘﻬﺎﺩ ﺻﻔﺔ ﺍﶈﻮﺭﻳﺔ ﰲ ﺍﳌﻨﻈﻮﻣﺔ ﺍﻟﻔﻜﺮﻳﺔ ﻭﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﺰﻳﺪﻳﺔ‪ ،‬ﻋﺪﹼﻩ ﺷﺮﻃﺎً ﻣﻦ ﺷﺮﻭﻁ ﺍﻹﻣﺎﻣﺔ ﰲ‬

‫ﺍﳌﺬﻫﺐ ﺍﻟﺰﻳﺪﻱ)]‪.([٤٥‬‬
 ‫ﻛﻤﺎ ﺳﺎﻫﻢ ﰲ ﺩﻓﻊ ﻋﺠﻠﺔ ﺍﻻﺟﺘﻬﺎﺩ ﺍﻟﻔﻘﻬﻲ ﻭﺍﺳﺘﻈﻬﺎﺭ ﺍﻟﺮﺻﻴﺪ ﺍﳌﻌﺮﰲ ﺍﻹﺳﻼﻣﻲ ﰲ ﺷﺘﻰ ﻓﺮﻭﻉ ﺍﳌﻌﺎﺭﻑ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺍ�ﻔﺘﺎﺡ ﺍﳌﺬﻫﺐ ﺍﻟﺰﻳﺪﻱ ﻋﻠﻰ ﺍﳌﺬﺍﻫﺐ‬

‫ﺍﻷﺧﺮﻯ‪ ،‬ﻭﲞﺎﺻﺔ ﺍﳌﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺍﳊﻨﻔﻲ‪ ،‬ﻭﺍﳊﺮﻳﺔ ﻓـﻲ ﺍﻷﺧـﺬ ﺃﻭ ﺍﻻﺗﻔﺎﻕ ﻣﻊ ﺃﻳﹼﻬﻤﺎ‪ ،‬ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﺟﻌﻞ ﻋﻠﻤﺎﺀﻩ ﺃﻛﺜﺮ ﲢﺮﺭﺍً ﻭﺍﺳﺘﻔﺎﺩﺓ‪ ،‬ﻭﻣﻦ ﺛﻢ ﺃﻛﺜﺮ‬

‫ﺇ�ﺘﺎﺟﺎً ﻭﺃﻋﻤﻖ �ﻈﺮﺍً)]‪.([٤٦‬‬

‫ﻭﰲ ﻇﻞ ﻫﺬﻩ ﺍﻟﻘﻨﺎﻋﺎﺕ ﺍﻟﻔﻜﺮﻳﺔ ﺍﳌﻌﺮﻓﻴﺔ ﺗﻜﻮ�ﺖ ﻋﻘﻠﻴﺔ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺍﻟﺘﺠﺪﻳﺪﻳﺔ ‪ -‬ﻓﱰﺓ ﺗﺘﻠﻤﺬﻩ ﻋﻠﻰ ﺍﳌﺬﻫﺐ ﺍﻟﺰﻳﺪﻱ ‪ -‬ﻓﺎﻋﺘﱪ ﺍﻻﺟﺘﻬﺎﺩ ﻓﺮﻳﻀﺔ ﺷﺮﻋﻴﺔ‬

‫ﻭﺿﺮﻭﺭﺓ ﺣﻴﺎﺗﻴﺔ ﻭﺳﻨﺔ ﻛﻮ�ﻴﺔ‪ ،‬ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﻥ ﺍﳌﻌﺎﺭﻑ ﺗﺰﺩﺍﺩ ﻭﺗﺘﻄﻮﺭ)]‪ ،([٤٧‬ﻭﻋﺪﹼ ﺍﻟﺘﻘﻠﻴﺪ ‪ -‬ﻭﻫﻮ ﺍﻟﻌﻤﻞ ﺑﻘﻮﻝ »ﺍﻟﻐﻴـﺮ« ﻣﻦ ﻏﻴـﺮ ﺣﺠﺔ‪ ([٤٨])-‬ﺇﺑﻄﺎﻻً‬

‫ﳌﻨﻔﻌﺔ ﺍﻟﻌـﻘﻞ‪ ،‬ﻭ�ﺴﺨﺎً ﻟﻠﺸﺮﻳﻌﺔ ﺍﻹﺳـﻼﻣﻴﺔ ﻻ�ـﻘﻄﺎﻉ ﺍﻟﺴـﺒﻴﻞ ﺇﱃ ﻣﻌﺮﻓﺔ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ)]‪.([٤٩‬‬

‫ﻣﻦ ﻫﻨﺎ ﻛﺎﻥ ﺗﺸﺒﻌﻪ ﺑﺎﻟﻨﻬﺞ ﺍﻻﺟﺘﻬﺎﺩﻱ ﻟﻠﻤﺬﻫﺐ ﺍﻟﺰﻳﺪﻱ ﺳﺒﺒﺎً ﰲ ﺑﻠﻮﻏﻪ ﺩﺭﺟﺔ ﺍﻻﺟﺘﻬﺎﺩ ﺍﳌﻄﻠﻖ‪ ،‬ﻓﻠﻢ ﻳﻘﻴﺪ �ﻔﺴﻪ ﺑﺄﻱ ﻣﺬﻫﺐ ﺣﺘﻰ ﺍﳌﺬﻫﺐ ﺍﻟﺰﻳـﺪﻱ‪ ،‬ﻭﻟﻘﺪ‬

‫ﻭﺻـﻒ ﺍﻟﺪﻛﺘﻮﺭ ﺍﻟﺼﻌﻴﺪﻱ ﺍﺳـﺘﻘﻼﻟﻴﺘﻪ ﻗﺎﺋﻼﹰ‪» :‬ﺯﻳﹼﻒ ﻣﺎ ﱂ ﻳﻘﻢ ﻋﻠﻴﻪ ﺩﻟﻴﻞ ﻓﺜﺎﺭ ﻋﻠﻴﻪ ﺃﻫﻞ ﻣﺬﻫﺒﻪ ﻣﻦ ﺍﻟﺰﻳﺪﻳﺔ‪...‬ﻭﺭﺩﹼ ﻋﻠﻴﻬﻢ ﺑﺄ�ﻪ ﻳﻘﻒ ﻣﻮﻗﻔﺎً ﻭﺍﺣﺪﺍً ﻣﻦ‬

‫ﲨﻴﻊ ﺍﳌﺬﺍﻫﺐ‪ ،‬ﻭﻻ ﳜﺺ ﻣﺬﻫﺐ ﺍﻟﺰﻳﺪﻳﺔ ﺑﺘﺤﺮﻳﻢ ﺍﻟﺘﻘﻠـﻴﺪ ﻓﻴﻪ«)]‪.([٥٠‬‬

‫ﺛﺎﻟﺜﺎً‪ :‬ﺑﻴﺌﺔ ﺻﻨﻌﺎﺀ ﺍﻟﻌﻠﻤﻴﺔ‪:‬‬

‫ﺭﻏﻢ ﻃﻐﻴﺎﻥ ﺍﻟﺘﻘﻠﻴﺪ ﻭﺍﻟﺘﻌﺼﺐ ﺍﳌﺬﻫﱯ ﻋﻠﻰ ﺍﻟﺒﻴﺌﺔ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﻴﻤﻨﻴﺔ‪ ،‬ﻓﻘﺪ ﺯﺧﺮﺕ ﻣﺪﻳﻨﺔ ﺻﻨﻌﺎﺀ ﰲ ﻋﺼﺮ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﲜﻤﺎﻋﺔ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺷﺬﻭﺍ ﻋﻦ‬

‫ﺍﻟﻨﺴﻖ ﺍﻟﻔﻜﺮﻱ ﺍﻟﺴﺎﺋﺪ)]‪ ،([٥١‬ﻭﻣﻴﺰﻫﻢ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺑﺄﳖﻢ »ﻳﺘﻘﻴﺪﻭﻥ ﺑﺎﻟﻌﻤﻞ ﺑﻨﺼﻮﺹ ﺍﻷﺩﻟﺔ‪ ،‬ﻭﻳﻌﺘﻤﺪﻭﻥ ﻋﻠﻰ ﻣﺎ ﺻﺢ ﰲ ﺍﻷﻣﻬﺎﺕ ﺍﳊﺪﻳﺜﻴﺔ‪...‬ﻭﻻ ﻳﺮﻓﻌﻮﻥ ﺇﱃ‬

‫ﺍﻟﺘﻘﻠﻴﺪ ﺭﺃﺳﺎً‪ .([٥٢])«...‬ﻭﻟﻘﺪ ﺣﺮﺹ ﺍﻹﻣﺎﻡ ﻋﻠﻰ ﺍﻟﺘﺘﻠﻤﺬ ﻭﺍﻟﺘﻠﻘﻲ ﻋﻦ ﻫـﺬﺍ ﺍﻟﻨﻤﻂ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺃﻣﺜﺎﻝ ﺍﻟﺸﻴﺦ ﻋﻠﻲ ﻋﺮﻫﺐ‬

‫)‪١١٦٤‬ﻫـ‪١٢٣٦/‬ﻫـ()]‪ .([٥٣‬ﻭﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺍﺑﻦ ﺃﲪﺪ )‪١١٣٥‬ﻫـ‪١٢٠٧/‬ﻫـ()]‪ ،([٥٤‬ﺍﻟﻠﺬﻳﻦ ﳕﻴﹼﺎ ﻓﻴﻪ ﺍﻟﻨـﺰﻋﺔ ﺍﻻﺟﺘﻬﺎﺩﻳﺔ ﺑﺘﻔﺘﻴﻖ ﻃﺎﻗﺎﺗﻪ ﺍﻟﻔﻜﺮﻳﺔ‬

‫ﻭﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﻀﺮﻭﺭﻳﺔ ﻟﻠﺘﻔﻜﲑ ﺍﻻﺟﺘﻬﺎﺩﻱ‪ ،‬ﻛﺎﻟﻔﻬﻢ‪ ،‬ﻭﺳﺮﻋﺔ ﺍﻹﺩﺭﺍﻙ‪ ،‬ﻭﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﲢﻘﻴﻖ ﺍﳌﺒﺎﺣﺚ ﺍﻟﺪﻗﻴﻘﺔ‪ ،‬ﻭﻋﺪﻡ ﺍﻟﺘﻘﻠﻴﺪ‪ ،‬ﻭﺍﻹﺣﺎﻃﺔ ﺑﻌﻠﻮﻡ ﺍﻻﺟﺘﻬﺎﺩ‪.‬‬

‫ﺭﺍﺑﻌﺎً‪ :‬ﳎﺪﺩﻭ ﺍﻟﻴﻤﻦ ﺍﻷﺭﺑﻌﺔ‪:‬‬

‫ﺇﻥ ﺍﻟﺪﺭﺍﺳﺔ ﺍﳌﺰﺍﻭﺟﺔ ﺑﲔ ﺗﺎﺭﻳﺦ ﺍﻟﻴﻤﻦ ﺍﳊﺪﻳﺚ ﻭﺣﻴﺎﺓ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ‪ ،‬ﺗﻜﺸﻒ ﺃﻥ ﺟﻬﺪﻩ ﺍﻟﺘﺠﺪﻳﺪﻱ ﱂ ﻳﻜﻦ ﻃﻔﺮﺓ ﻻ ﺟﺬﻭﺭ ﳍﺎ‪ ،‬ﺑﻞ ﻛﺎﻥ ﺣﻠﻘﺔ ﻣﻦ ﺣﻠﻘﺎﺕ‬

‫ﺍﻟﺘﺠﺪﻳﺪ ﰲ ﺇﻃﺎﺭ ﺣﺮﻛﺔ ﺍﻹﺻﻼﺡ ﻭﺍﻟﺘﺠﺪﻳﺪ ﺍﻟﱵ ﺷﻬﺪﻫﺎ ﺍﻟﻴﻤﻦ ﰲ ﺍﻟﻌﺼﺮ ﺍﳊﺪﻳﺚ)]‪ ،([٥٥‬ﺍﻟﱵ ﻛﺎﻥ ﻣﻨﻄﻠﻘﻬﺎ ﺍﻷﺳﺎﺱ ﺩﺣﺾ ﺩﻋﻮﻯ ﻏﻠﻖ ﺑﺎﺏ ﺍﻻﺟﺘﻬﺎﺩ؛‬

‫ﺍﻟﱵ ﻛﺎ�ﺖ �ﺬﻳﺮ ﺷﺆﻡ ﻟﻴﺲ ﻋﻠﻰ ﺍﻟﻔﻘﻪ ﻭﻋﻠﻮﻡ ﺍﻟﺸﺮﻳﻌﺔ ﻓﺤﺴﺐ‪ ،‬ﺑﻞ ﻋﻠﻰ ﳐﺘﻠﻒ ﺃﻭﺟﻪ ﺍﻟﻨﺸﺎﻁ ﻭﺍﳊﻴﺎﺓ ﺍﻟﻔﻜﺮﻳﺔ ﻭﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻷﺩﺑﻴﺔ ﻭﺍﻟﺴﻴﺎﺳﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬

‫ﻭﻟﻘﺪ ﻣﺜّﻞ ﻫﺬﻩ ﺍﳊﺮﻛﺔ ﺍﻟﺘﺠﺪﻳﺪﻳﺔ ﺷﺨﺼﻴﺎﺕ ﺃﺭﺑﻊ ﻋﻤﻼﻗﺔ ﻛﺎﻥ ﳍﺎ ﺃﻛﱪ ﺍﻷﺛﺮ ﰲ ﺗﺸﻜﻴﻞ ﺍﻷﻓﻖ ﺍﳌﻌﺮﰲ‪ ،‬ﻭﺑﻠﻮﺭﺓ ﻣﻌﺎﱂ ﺍﻟﺘﺠﺪﻳﺪ ﺍﻟﻔﻜﺮﻱ ﻋﺎﻣﺔ ﻭﺍﻟﻔﻘﻬﻲ ﺧﺎﺻﺔ‬

‫ﻟﺪﻯ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ‪.‬‬

‫ﺃﻭﳍﺎ ﺍﺠﻤﻟﺘﻬﺪ ﺍﳌﻄﻠﻖ ﳏﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻮﺯﻳﺮ )ﺕ ‪٨٤٠‬ﻫـ( ﺍﻟﺬﻱ ﺯﺍﺣﻢ ‪ -‬ﺣﺴﺐ ﺭﺃﻱ ﺍﻟﺸﻮﻛﺎ�ﻲ‪ -‬ﺃﺋﻤﺔ ﺍﳌﺬﺍﻫﺐ ﺍﻷﺭﺑﻌﺔ)]‪ .([٥٦‬ﺗﻼﻩ ﰲ ﺍﻟﻘﺮﻥ ﺍﳊﺎﺩﻱ‬

‫ﻋﺸﺮ ﺍﳍﺠﺮﻱ ﺍﺠﻤﻟـﺘﻬﺪ ﺍﳊﺴﻦ ﺑﻦ ﺃﺣـﻤﺪ ﺍﳉـﻼﻝ )‪١٠١٤‬ﻫـ‪١٠٨٤/‬ﻫـ()]‪ ،([٥٧‬ﻭﺻﻼﺡ ﺑﻦ ﻣﻬﺪﻱ ﺍﳌﻘﺒﻠﻲ )‪١٠٤٠‬ﻫـ‪١١٠٨/‬ﻫـ()]‪ .([٥٨‬ﺛﻢ ﺗﺴﻠّﻢ ﻣﺸﻌﻞ‬

‫ﻫﺬﻩ ﺍﳊﺮﻛﺔ ﰲ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎ�ﻲ ﻋﺸﺮ ﺍﳍﺠﺮﻱ ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺍﻷﻣﲑ ﺍﻟﺬﻱ ﻭﺻﻔﻪ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺑﺄ�ﻪ \\\"ﻣﻦ ﺍﻷﺋﻤﺔ ﺍﺠﻤﻟﺪﺩﻳﻦ ﳌﻌﺎﱂ ﺍﻟﺪﻳﻦ\\\")]‪.([٥٩‬‬

‫ﻭﻟﻘﺪ ﲨﻌﺖ ﻫﺬﻩ ﺍﻟﺸﺨﺼﻴﺎﺕ ﺍﻷﺭﺑﻊ ﻗﻮﺍﺳﻢ ﻣﺸﱰﻛﺔ ﲤﺜّﻠﺖ ﺑﺸﻜﻞ ﺃﺳﺎﺱ ﰲ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﻻﺟﺘﻬﺎﺩ ﻭﺑﻠﻮﻍ ﺃﺭﻗﻰ ﺩﺭﺟﺎﺗﻪ‪ ،‬ﻭﺍﻟﻨﻔﻮﺭ ﻣﻦ ﺍﻟﺘﻘﻠﻴﺪ ﻭﺍﻟﺘﻌﺼﺐ‬

‫ﺍﳌﺬﻫﱯ)]‪ .([٦٠‬ﻳﻈﻬﺮ ﺫﻟﻚ ﰲ ﻣﺆﻟﻔﺎﲥﻢ ﺍﻟﱵ ﻛﺎ�ﺖ ﲟﺜﺎﺑﺔ ﺛﻮﺭﺓ ﻋﻠﻤﻴﺔ ﻋﻠﻰ ﺍﻟﺘﻘﻠﻴﺪ‪ ،‬ﺍﻟﺬﻱ ﺃﺻﺒﺢ ﻗﺎﻋﺪﺓ ﺃﺻﻮﻟﻴﺔ ﲢﻜﻢ ﻛﻞ ﺇ�ﺘﺎﺝ ﻓﻘﻬﻲ‪ .‬ﺇﺫ ﺃﻟﻒ ﺍﻟﻮﺯﻳﺮ‬
 ‫ﻛﺘﺎﺑﻪ‪"\\\ :‬ﺇﻳﺜﺎﺭ ﺍﳊﻖ ﻋﻠﻰ ﺍﳋـﻠﻖ\\\"‪ ،‬ﻭ\\\"ﺍﻟﻌﻮﺍﺻـﻢ ﻭﺍﻟﻘﻮﺍﺻـﻢ ﰲ ﺍﻟﺬﺏ ﻋﻦ ﺳﻨﻦ ﺃﺑﻲ ﺍﻟﻘﺎﺳﻢ\\\"‪ ،‬ﻭﺃﻟﻒ ﺍﳌﻘﺒﻠﻲ\\\" ﺍﻟﻌﻠﻢ ﺍﻟﺸﺎﻣﺦ ﰲ ﺇﻳﺜﺎﺭ ﺍﳊﻖ‬

‫ﻋﻠﻰ ﺍﻵﺑﺎﺀ ﻭﺍﳌﺸﺎﻳﺦ\\\"‪.‬‬

‫ﻛﻤﺎ ﺍﺷﱰﻛﺖ ﻫﺬﻩ ﺍﻟﺸﺨﺼﻴﺎﺕ ﺍﻷﺭﺑﻊ ﰲ ﺩﺭﺍﺳﺔ ﺍﻟﱰﺍﺙ ﺍﻟﻔﻘﻬﻲ ﻋﻤﻮﻣﺎً‪ ،‬ﻭﺍﳍﺎﺩﻭﻱ ﺍﻟﺰﻳﺪﻱ ﻋﻠﻰ ﻭﺟﻪ ﺍﳋﺼﻮﺹ‪ ،‬ﺩﺭﺍﺳﺔ �ﻘﺪ ﻭﲤﺤﻴﺺ‪ ،‬ﻗﻮﺍﻣﻬﺎ ﺍﻻﺣﺘﻜﺎﻡ‬

‫ﺇﱃ ﺍﻟﺪﻟﻴﻞ‪ ،‬ﻭﺍﻻ�ﺘﺼﺎﺭ ﻟﻠﺤﻖ‪ .‬ﻳﻈﻬﺮ ﺫﻟﻚ ﰲ ﻣﺆﻟﻔﺎﲥﻢ ﺍﻟﻔﻘﻬﻴﺔ ﻭﺍﻷﺻﻮﻟﻴﺔ ﺍﻟﱵ ﱂ ﺗﻜﻦ ﳎﺮﺩ ﺣﻮﺍﺵٍ ﺃﻭ ﺷﺮﻭﺡ ﻋﻠﻰ ﺍﻟﺸﺮﻭﺡ ﰲ ﺍﳌﺬﻫﺐ‪ ،‬ﻛﻤﺎ ﻫﻮ ﺣﺎﻝ‬

‫ﻣﻌﺎﺻﺮﻳﻬﻢ ﰲ ﺍﻟﻴﻤﻦ ﻭﺧﺎﺭﺟﻪ‪ ،‬ﺑﻞ ﻛﺎ�ﺖ ﻣﺆﻟﻔﺎﲥﻢ ﰲ ﻫﺬﺍ ﺍﺠﻤﻟﺎﻝ ﺍﺟﺘﻬﺎﺩﺍﺕ ﺍ�ﺘﻘﺎﺩﻳﻪ ﻻ ﲣﻀﻊ ﻷﻱ ﻗﻮﺍﻟﺐ ﻣﺬﻫﺒﻴﺔ)]‪.([٦١‬‬

‫ﻭﺃﺑﺮﺯ ﻣﺜﺎﻝ ﻋﻠﻰ ﺫﻟﻚ ﺳﻠﺴﻠﺔ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻨﻘﺪﻳﺔ ﺍﻟﱵ ﺃﳒﺰﻫﺎ ﺍﳉﻼﻝ ﻭﺍﳌﻘﺒﻠﻲ ﻭﺍﻷﻣﲑ ﻟﻜﺘﺎﺏ \\\"ﺍﻷﺯﻫﺎﺭ\\\" ﳌﺆﻟﻔﻪ ﺍﻟﻌﻼﻣـﺔ ﺃﺣـﻤﺪ ﺑﻦ ﳛﻲ ﺍﳌﺮﺗﻀﻰ‬

‫)‪٧٧٥‬ﻫـ‪٨٤٠/‬ﻫـ( ﺍﳌﻠﻘﺐ ﺑﺎﳌﻬﺪﻱ‪ ،‬ﺍﻟﺬﻱ ﺻﺎﺭ ﻋﻤﺪﺓ ﺍﳍﺎﺩﻭﻳﺔ ﰲ ﻋﺒﺎﺩﺍﲥﻢ ﻭﻣﻌﺎﻣﻼﲥﻢ)]‪ .([٦٢‬ﻭﻫﻲ ﻋﻠﻰ ﺍﻟﺘﻮﺍﱄ‪"\\\ :‬ﺿﻮﺀ ﺍﻟﻨﻬﺎﺭ\\\"‪،‬‬

‫ﻭ\\\"ﺍﳌﻨﺎﺭ\\\"‪ ،‬ﻭ\\\"ﻣﻨﺤﺔ ﺍﻟﻐﻔﺎﺭ ﻋﻠﻰ ﺿﻮﺀ ﺍﻟﻨﻬﺎﺭ\\\"‪.‬‬

‫ﻭﻣﻦ ﺍﻟﻘﻀﺎﻳﺎ ﺍﳉﻮﻫﺮﻳﺔ ﺍﻟﱵ ﺍﺣﺘﻠﺖ ﺍﻟﺼﺪﺍﺭﺓ ﰲ ﺍﳌﺸﺮﻭﻉ ﺍﻹﺻﻼﺣﻲ ﻟﻠﻤﺠﺪﺩﻳﻦ ﺍﻷﺭﺑﻌﺔ �ﺼﺮﺓ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ .‬ﻭﺃﺷﻬﺮ ﻣﻦ ﻣﺜّﻞ ﻫﺬﻩ ﺍﻟﻨﺼﺮﺓ ﻛﺘﺎﺏ ﺍﻟﻮﺯﻳﺮ‬

‫\\\"ﺍﻟﻌﻮﺍﺻﻢ ﻭﺍﻟﻘﻮﺍﺻﻢ ﰲ ﺍﻟﺬﺏ ﻋﻦ ﺳـﻨﺔ ﺃﺑﻲ ﺍﻟﻘﺎﺳﻢ ‪ ."\\\e‬ﻭﻣﺮﺟﻊ ﻫﺬﺍ ﺍﻟﺘﺤﺮﻙ ﺍﻟﺪﻓﺎﻋﻲ ﻋﻦ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﺇ�ﻜﺎﺭ ﺍﳍﺎﺩﻭﻳﺔ ﺍﻟﺰﻳﺪﻳﺔ ﰲ ﺍﻟﻴﻤﻦ ﻟﻠﺴﻨﺔ‬

‫ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻭﺍﻟﺴﻨﻦ ﺍﻷﺭﺑﻊ‪ ،‬ﻭﻣﺎ ﻳﻠﺤﻖ ﺑـﻬﺎ ﻣﻦ ﺍﺠﻤﻟـﺎﻣﻴﻊ‪ ،‬ﻷﻥ ﺭﻭﺍﺗـﻬﺎ ﱂ ﻳﻜﻮ�ﻮﺍ ﻣﻦ ﺁﻝ ﺍﻟﺒﻴﺖ)]‪.([٦٣‬‬

‫ﻟﻜﻦ ﺇﺣﺎﻃﺔ ﻫﺬﺍ ﺍﻟﺘﻴﺎﺭ ﺍﻟﺘﺠﺪﻳﺪﻱ ﺑﺎﳉﻐﺮﺍﻓﻴﺔ ﺍﻟﺴﻴﺎﺳﻴﺔ ﻟﻠﺪﻭﻟﺔ ﺍﻟﻴﻤﻨﻴﺔ‪ ،‬ﻭﻣﻌﺮﻓﺘﻪ ﻷﺟﻨﺤﺔ ﺍﻟﺼﺮﺍﻉ ﰲ ﺍﺠﻤﻟﺘﻤﻊ ﺍﻟﻴﻤﲏ‪ ،‬ﺟﻌـﻠﻪ ﻳﺪﺭﻙ ﺃﻥ ﺇ�ﻜﺎﺭ ﺍﻟﺴـﻨﺔ ﻟـﻢ ﻳﻜﻦ‬

‫ﺻﺎﺩﺭﺍً ﻋﻦ ﻗﻨﺎﻋﺔ ﻋﻠﻤـﻴﺔ‪ ،‬ﺃﻭ ﺣﺘﻰ ﻣﺬﻫﺒـﻴﺔ ﺑﺪﻟﻴﻞ ﺃﻥ ﺍﻟﺰﻳﺪﻳﺔ ﰲ ﺍﻷﺻـﻞ \\\"ﻳﺼﺤﺤﻮﻥ ﻣﺎ ﻳﺼـﺢ ﻣﻦ ﻛﺘﺐ ﺍﻟﺴـﻨﺔ ﻭﳛﺘﺠـﻮﻥ ﲟﺎ ﻓﻴﻬﺎ\\\")]‪ .([٦٤‬ﺑﻞ ﺇﻥ‬

‫ﺩﻭﺍﻓﻊ ﺍ�ﻐﻼﻕ ﺍﳍﺎﺩﻭﻳﺔ ﻋﻠﻰ ﺍﻟﺴﻨﺔ ﻫﻲ ﺩﻭﺍﻓﻊ ﺳﻴﺎﺳﻴﺔ ﻭﻣﺼﻠﺤﻴﺔ ﳏﻀﺔ‪.‬‬

‫ﻓﻘﺪ ﻛﺎ�ﺖ ﺩﻋﻮﻯ �ﺼﺮﺓ ﻣﺬﻫﺐ ﺁﻝ ﺍﻟﺒﻴﺖ ﺣﺠﺔ ﺗﺴﺘﱰ ﲠﺎ ﺍﻟﺰﻋﺎﻣﺔ ﺍﻟﺴﻴﺎﺳﻴﺔ ﻭﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻟﻘﺒﻠﻴﺔ ﻟﻠﺤﻔـﺎﻅ ﻋﻠﻰ ﻣﺸـﺮﻭﻋﻴﺘﻬﺎ‪ ،‬ﻭﺍﺳﺘﻤﺮﺍﺭ ﺑﻘـﺎﺋﻬﺎ‪ .‬ﺇﺫ ﻛﺎ�ﺖ‬

‫ﺍﻟﺰﻋﺎﻣﺔ ﺍﻟﺴﻴﺎﺳﻴﺔ ﺗﺮﺿﻰ ﻭﺗﺘﻐﺎﺿﻰ ﻋﻦ ﺍﺳﺘﻤﺮﺍﺭ ﺍﻟﺪﳘﺎﺀ ﰲ ﺩﺍﺋﺮﺓ ﺍﳌﺬﻫﺒﻴﺔ ﺍﻟﻀﻴﻘﺔ ﻟﺘﻤﻜﲔ �ﻔﻮﺫﻫﺎ‪ ،‬ﻭﺍﺳﺘﻤﺮﺍﺭ ﺍﳓﺼﺎﺭ ﺍﻹﻣﺎﻣﺔ ﰲ �ﻄﺎﻕ ﺍﻟﻌﺎﺋﻠﺔ ﺧﺸﻴﺔ‬

‫ﺣﻜﻢ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‪ ،‬ﻭﻗﻮﳍﻢ ﲜﻮﺍﺯﻫﺎ ﰲ ﻏﲑﻫﻢ‪.‬‬

‫ﻛﻤﺎ ﻟـﻢ ﲡـﺪ ﺍﻟﺰﻋﺎﻣﺔ ﺍﻟﻌﻠﻤﻴﺔ ﺫﺍﺕ ﺍﻟﺒﻀﺎﻋﺔ ﺍﳌﺰﺟﺎﺓ ﻓـﻲ ﻋﻠﻢ ﺍﻟﺴـﻨﺔ ﻣﺎ ﺗﺴﱰ ﺑﻪ ﻗﺼﻮﺭﻫﺎ ﺍﻟﻌﻠﻤﻲ ﰲ ﻣﻮﺍﺟﻬﺔ ﻋﻠﻤﺎﺀ ﺍﻟﺴـﻨﺔ ﻭﺃ�ﺼـﺎﺭﻫﺎ ﺇﻻ ﺑﺘﺄﺟﻴﺞ �ﺎﺭ‬

‫ﺍﳌﺬﻫﺒﻴﺔ ﻓـﻲ �ﻔﻮﺱ ﺍﻟﻌﻮﺍﻡ‪ .‬ﻛﻤﺎ ﺍﺳﺘﻌﻤﻠﺖ ﺍﻟﺰﻋـﺎﻣﺔ ﺍﻟﻘﺒﻠﻴﺔ ﺩﻋـﻮﻯ �ﺼﺮﺓ ﻣﺬﻫﺐ ﺁﻝ ﺍﻟﺒﻴﺖ ﺑﻄﺎﻗـﺔ ﺿﻐﻂ ﻋﻠـﻰ ﺍﻟﺴﻠﻄﺔ ﺍﳊﺎﻛﻤﺔ ﻟﺘﺤﻘﻴﻖ ﻣﺼﺎﳊﻬﺎ‬

‫ﺍﳌﺎﺩﻳﺔ)]‪.([٦٥‬‬

‫ﺇﻥ �ﺒﺬ ﻫﺬﺍ ﺍﻟﺘﻴﺎﺭ ﺍﻟﺘﺠﺪﻳﺪﻱ ﻟﻠﺘﻘﻠﻴﺪ‪ ،‬ﻭ�ﺼﺮﺗﻪ ﻟﻠﺴﻨﺔ‪ ،‬ﻓﺮﺽ ﻋﻠﻰ ﺭﻭﺍﺩﻩ ﺍﻻﺻﻄﺪﺍﻡ ﺑﺄﻫﻞ ﻋﺼﺮﻫﻢ‪ ،‬ﺣﻜﺎﻣﺎً‪ ،‬ﻭﻋﻠﻤﺎﺀ‪ ،‬ﻭﻋﺎﻣﺔ‪.‬‬

‫ﻓﻘﺪ ﻋﺎﺻﺮﻭﺍ ﺍﻟﺪﻭﻟﺔ ﺍﻟﻘﺎﲰﻴﺔ ﺍﻟﱵ ﻛﺎﻥ ﻣﻦ ﺍﻟﺴﻬﻞ ﻋﻠﻰ ﺑﻌﺾ ﺭﺟﺎﳍﺎ ﻗﺘﻞ ﺃﻭ ﺳﺠﻦ ﺃﻱ ﺩﺍﻋﻴﺔ ﻟﻺﺻﻼﺡ)*( ﲝﺠﺔ ﻛﺮﺍﻫﻴﺔ ﺃﻫﻞ ﺍﻟﺒﻴﺖ ﺃﻭ ﳐﺎﻟﻔﺔ‬

‫ﻣﺬﻫﺒﻬﻢ)]‪ .([٦٦‬ﻓﺎﺳﺘﻐﻞ ﻋﻠﻤﺎﺀ ﺍﻟﺘﻘﻠﻴﺪ‪ ،‬ﻭﻣﻦ ﺍﺗﺒﻌﻬﻢ ﻣﻦ ﺍﻟﻌﺎﻣﺔ ﻫﺬﺍ ﺍﳌﻮﻗﻒ ﺍﻟﺴﻴﺎﺳﻲ ﰲ ﺍﻟﺜﻮﺭﺓ ﻋﻠﻰ ﺍﻟﺮﻭﺍﺩ ﺍﻷﺭﺑﻌﺔ‪ ،‬ﻭﺍﲥﺎﻣﻬﻢ ﲟﺤﺎﻭﻟﺔ ﻫـﺪﻡ ﻣﺬﻫﺐ ﺁﻝ‬

‫ﺍﻟﺒﻴﺖ ﻻﺷﺘﻐﺎﳍﻢ ﺑﺎﻷﻣﻬﺎﺕ ﺍﳊـﺪﻳﺜﻴﺔ‪ ،‬ﻭﺍﻟﺘﺰﺍﻣﻬﻢ ﲟﺎ ﻓﻴﻬﺎ ﻣﻦ ﺃﺣﻜﺎﻡ‪ ،‬ﻭﺍ�ﺘﻘﺎﺩﻫﻢ ﺍﳌﺬﻫﺐ ﺍﳍﺎﺩﻭﻱ ﻣﺬﻫﺐ ﺍﻟﺪﻭﻟﺔ)]‪ .([٦٧‬ﻛﻤﺎ ﺧﺮﺝ ﺑﻌﺾ ﺯﻋﻤﺎﺀ ﺍﻟﻘﺒﺎﺋﻞ‬
 ‫ﻋﻠﻰ ﺑﻌﺾ ﺍﻷﺋﻤﺔ ﰲ ﺟﻴﻮﺵ ﻋﻈﻴﻤﺔ ﺑﺪﻋـﻮﻯ ﺃﻥ ﻫـﺆﻻﺀ ﺍﻟﻌﻠﻤﺎﺀ ﻛﺎﺩﻭﺍ ﺃﻥ ﻳﻬﺪﻣﻮﺍ ﻣﺬﻫﺐ ﺁﻝ ﺍﻟﺒﻴﺖ‪ ،‬ﻭﻻ ﻳﺮﺟﻌﻮﻥ ﰲ ﺍﻟﻐﺎﻟﺐ ﺇﱃ ﺩﻳﺎﺭﻫﻢ ﺣﺘﻰ ﳚﻌﻞ ﳍﻢ‬

‫ﺍﻹﻣﺎﻡ ﺯﻳﺎﺩﺓ ﰲ ﻣﻘﺮﺭﺍﲥﻢ ﺍﳌﺎﻟﻴﺔ)]‪.([٦٨‬‬

‫ﻭﺭﻏﻢ ﻫﺬﺍ ﺍﳊﺼﺎﺭ ﺍﻟﺴﻴﺎﺳﻲ ﻭﺍﻟﻌﻠﻤﻲ‪ ،‬ﻓﻘﺪ ﺍﺷﺘﻬﺮ ﺍﺠﻤﻟﺪﺩﻭﻥ ﺍﻷﺭﺑﻌﺔ ﲟﻘﺎﺭﻋﺘﻬﻢ ﻷﺋﻤﺔ ﻋﺼﺮﻫﻢ ﺑﻨﻘﺪ ﻭﺗﺼﻮﻳﺐ ﺳﻴﺎﺳﺎﲥﻢ ﺍﳌﺎﻟﻴﺔ ﻭﺍﻟﻌﺴﻜﺮﻳﺔ‪ .‬ﻓﻘﺪ ﺑﻌﺚ‬

‫ﺍﳉﻼﻝ ﺭﺳﺎﻟﺔ ﺇﱃ ﺍﳌﺘﻮﻛﻞ ﻋﻨﻮﺍﳖﺎ \\\"ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ ﰲ �ﺼﻴﺤﺔ ﺍﻷﺋﻤﺔ\\\" ﻋﻨﺪﻣﺎ ﺑﻠﻐﻪ ﺃﻥ ﻗﻮﺍﺕ ﺟﻴﺸﻪ ﻋﺎﺛﺖ ﻓﺴﺎﺩﺍً ﻋﻨﺪ ﺩﺧﻮﳍﺎ ﰲ ﺑﻌﺾ ﺍﳌﻨﺎﻃﻖ‬

‫ﺍﳉـﻨﻮﺑﻴﺔ)]‪ .([٦٩‬ﻛﻤﺎ ﺃﺭﺳـﻞ ﺍﻷﻣﲑ ﺭﺳﺎﻟﺔ ﺇﱃ ﺍﳌﻨﺼﻮﺭ ﺍﳊﺴﲔ ﺑﻦ ﺍﻟﻘﺎﺳﻢ ﺍ�ﺘﻘﺪ ﻓﻴﻬﺎ ﺍﻟﺴﻴﺎﺳﺔ ﺍﳌﺎﻟﻴﺔ ﻭﺍﻟﻘﻀﺎﺋﻴﺔ ﻟﻠﺪﻭﻟﺔ)]‪.([٧٠‬‬

‫ﺇﻻ ﺃﻥ ﺷﺪﺓ ﺍﶈﻦ ﻭﺍﳋﻄﻮﺏ ﺍﺿﻄﺮﺕ ﺍﻟﺜﻼﺛﺔ ﺍﻷﻭﺍﺋﻞ ﺇﱃ ﺍﳌﻨﻔﻰ ﺍﻻﺧﺘﻴﺎﺭﻱ‪ ،‬ﻓﺎﻟﻮﺯﻳﺮ ﺍ�ﻘﻄﻊ ﺇﱃ ﺭﺑﹼﻪ ﰲ ﺍﻟﻘﻔﺎﺭ‪ ،‬ﻭﺍﳉﻼﻝ ﺭﺿﻲ ﺑﺎﳌﻘﺎﻡ ﻣﻨﻌﺰﻻً ﲠﺠﺮﺗﻪ ﺑﺎﳉﺮﺍﻑ‪،‬‬

‫ﻭﺍﳌﻘـﺒﻠﻲ �ﺰﺡ ﺇﱃ ﺍﳊﺮﻣﲔ ﻭﺍﺳﺘﻘﺮ ﲠﺎ)]‪.([٧١‬‬

‫ﺃﻣﺎ ﺍﻷﻣﲑ ﺍﻟﺼﻨﻌﺎ�ﻲ ﻓﺈﻥ �ﻔﺴﻴﺘﻪ‪ ،‬ﻭﺗﻔﺎﺻﻴﻞ ﺃﻭﺿﺎﻋﻪ‪ ،‬ﻭﻣﻜﺎ�ﺘﻪ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺟﻌﻠﺘﻪ ﻳﺴﺘﻤﺮ ﰲ ﺍﳌﻘﺎﻡ ﺑﺼﻨﻌﺎﺀ‪ ،‬ﻭﻣﻜّﻨﺘﻪ ﻣﻦ ﻓﺘﺢ ﺁﻓﺎﻕ ﺟﺪﻳﺪﺓ ﳊﺮﻛﺔ ﺍﻟﺘﺠﺪﻳﺪ‬

‫ﻭﺍﻹﺻﻼﺡ‪ ،‬ﺇﺫ ﺃ�ﻪ ﱂ ﳛﺼﺮ �ﺸﺎﻃﻪ ﺍﻟﺘﺠﺪﻳﺪﻱ ﰲ ﺍﳌﻨﺎﻗﺸﺎﺕ ﺍﻟﻨﻈﺮﻳﺔ ﻟﻠﺨﻼﻓﺎﺕ ﺍﻟﻔﻘﻬﻴﺔ‪ ،‬ﻛﻤﺎﱂ ﻳﻘﺼﺮ �ﺸﺎﻃﻪ ﺍﻹﺻﻼﺣﻲ ﻋﻠﻰ ﳏﺎﺭﺑﺔ ﺍﳌﻤﺎﺭﺳـﺎﺕ ﺍﻻﺑﺘﺪﺍﻋﻴﺔ‬

‫ﻟﻠﻌـﻮﺍﻡ‪ ،‬ﻭﺍﻟﺴﻴﺎﺳﺎﺕ ﻏﲑ ﺍﻟﺸﺮﻋﻴﺔ ﻟﻠﺤﻜّﺎﻡ‪ ،‬ﺑﻞ ﺇﻥ ﺍﻟﺮﺟﻞ ﺍﻗﺘﺤﻢ ﻣﻴﺪﺍﻥ ﺍﻟﻮﻇﺎﺋﻒ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﻓﺘﻮﱃ ﺍﻷﻭﻗﺎﻑ‪ ،‬ﻭﺳﺎﻫﻢ ﰲ ﺇﲬﺎﺩ ﺍﻟﻔﱳ ﺍﻟﺪﺍﺧﻠﻴﺔ ﺍﻟﺼﺎﺩﺭﺓ ﻋﻦ‬

‫ﺍﻟﺼﺮﺍﻉ ﺍﻷﺳﺮﻱ ﺣﻮﻝ ﺍﻹﻣﺎﻣﺔ)]‪.([٧٢‬‬

‫ﻛﻤﺎ ﺻﺎﻍ ﺑﻌﻘﻠﻴﺘﻪ ﺍﻟﻔﻘﻬﻴﺔ ﺑﺮ�ﺎﳎﺎً ﻹﺻﻼﺡ ﺍﻷﻭﺿﺎﻉ ﺍﳌﺎﻟﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﰲ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﱵ ﺑﻌﺜﻬﺎ ﺇﱃ ﺍﳌﻨﺼﻮﺭ‪ ،‬ﻭﺍﻟﱵ ﻛﺎ�ﺖ ﺃﻫﻢ ﳏﺎﻭﺭﻫﺎ‪ :‬ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻛﻴﻔﻴﺔ ﺃﺧﺬﻫﺎ‬

‫ﻭﺻﺮﻓﻬﺎ ﺑﻄﺮﻳﻘﺔ ﺷﺮﻋﻴﺔ‪ ،‬ﺗﻨﻈﻴﻢ ﺍﻟﻌﻤﻠﺔ ﻭﺻﻮﳖﺎ ﻣﻦ ﺍﻟﻌﺒﺚ ﻭﺍﻟﺘﺒﺪﻳﻞ‪ ،‬ﺇﻟﻐﺎﺀ ﺍﻟﻀﺮﺍﺋﺐ‪ ،‬ﺇﺻﻼﺡ ﺟﻬﺎﺯ ﺍﻟﻘﻀﺎﺀ‪� ،‬ﺸﺮ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﺪﻳﲏ ﻋﻠﻰ �ﻔﻘﺔ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻭﻏﲑﻫﺎ‬

‫ﻣﻦ ﺍﳌﻮﺿﻮﻋﺎﺕ ﺫﺍﺕ ﺍﻟﺼﻠﺔ ﺍﳌﺒﺎﺷﺮﺓ ﲝﻴﺎﺓ ﺍﻟﻨﺎﺱ)]‪.([٧٣‬‬

‫ﺃﻣﺎ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻓﻘﺪ ﻭﺭﺙ ﻣﺪﺭﺳﺔ ﺍﻷﻣﲑ‪ ،‬ﻭﻛﺎﻥ ﺁﺧﺮ ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺬﻫﺒﻴﺔ ﻷﻭﻟﺌﻚ ﺍﺠﻤﻟﺪﺩﻳﻦ‪ ،‬ﺗﺒﻨﻰ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﻻﺟﺘﻬﺎﺩ‪ ،‬ﻓﻜﺎ�ﺖ ﺍﻟﻘﻀﻴﺔ ﺍﶈﻮﺭﻳﺔ ﰲ ﻓﻜﺮﻩ‬

‫ﻭﻓﻘﻬﻪ‪ ،‬ﻛﻤﺎ ﻭﺍﺻﻞ ﺍﻟﺪﻓﺎﻉ ﻋﻦ ﺍﻟﺴﻨﺔ ﻭﺧﺪﻣﺔ ﻋﻠﻮﻣﻬﺎ‪ ،‬ﺣﺘﻰ ﻟﻘّﺐ ﺑﺈﻣﺎﻡ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﰲ ﻋﺼﺮﻩ)]‪.([٧٤‬‬

‫ﻟﻜﻦ ﺭﻏﻢ ﺗﺄﺛﺮﻩ ﲠﺆﻻﺀ ﺍﻟﺮﻭﺍﺩ‪ ،‬ﻓﻘﺪ ﲤﻴﹼﺰ ﻋﻨﻬﻢ ﺑﻌﻄﺎﺋﻪ ﺍﻟﻌﻠﻤﻲ‪ ،‬ﻭﺃﺳﺎﻟﻴﺒﻪ ﺍﻹﺻﻼﺣﻴﺔ‪ .‬ﺇﺫ ﻣﻜّﻨﻪ ﺍﻟﻨﻔﻮﺫ ﺍﻟﺴﻴﺎﺳﻲ ﺍﻟﺬﻱ ﺣﻈﻲ ﺑﻪ ﻣﻦ ﺃﻥ ﻳﻮﺳﹼﻊ ﻭﻳﻌﻤﹼﻖ ﺍﻵﻓﺎﻕ‬

‫ﺍﻟﱵ ﻓﺘﺤﻬﺎ ﺍﻷﻣﲑ‪ ،‬ﺣﻴﺚ ﺟﻌﻞ ﺑﺮﺍﻣﺞ ﺍﻹﺻﻼﺡ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻭﺍﻟﺴﻴﺎﺳﻲ ﻭﺍﻻﻗﺘﺼﺎﺩﻱ ﺃﺣﺪ ﺍﳌﻮﺿﻮﻋﺎﺕ ﺍﻟﻔﻘﻬﻴﺔ ﻭﺍﻹﺻﻼﺣﻴﺔ ﺍﳍﺎﻣﺔ ﺍﻟﱵ ﻋﺎﳉﻬﺎ ﻭﺃﺷﺮﻑ‬

‫ﻋﻠﻰ ﺗﻄﺒﻴﻘﻬﺎ‪ ،‬ﻭﲠﺬﺍ ﺍﺳﺘﻄﺎﻉ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺃﻥ ﳜﺮﺝ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﻣﻦ ﺩﺍﺋﺮﺓ ﺍﳌُﺪﺍﺭﺳﺔ ﺍﻟﻨﻈﺮﻳﺔ ﺇﱃ ﺣﻴﹼﺰ ﺍﻟﱪﺍﻣﺞ ﺍﳌﻴﺪﺍ�ﻴﺔ ﺍﻟﱵ ﺗﺴﻮﺱ ﺍﳊﻴﺎﺓ‪.‬‬

‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎ�ﻲ‪ :‬ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺬﺍﺗﻴﺔ‪:‬‬

‫ﺇﻥ ﺗﻔﺎﻋﻞ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻷﺭﺑﻌﺔ ﺍﻟﺴﺎﺑﻘﺔ ﰲ ﻇﻞ ﺍﻷﻭﺿﺎﻉ ﺍﻟﺴﻴﺎﺳﻴﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﺪﻳﻨﻴﺔ ﺍﻟﻔﻜﺮﻳﺔ ﺍﻟﱵ ﻋﺎﻳﺸﻬﺎ ﺍﻟﺸﻮﻛﺎ�ﻲ‪ ،‬ﻭﺍﺣﺘﻚ ﺑﻈﺮﻭﻓﻬﺎ ﺳﺎﳘﺖ ﰲ ﺗﻔﺘﻴﻖ‬

‫ﻋﻘﻠﻴﺘﻪ ﺍﻻﺳﺘﻘﻼﻟﻴﺔ ﺍﻟﺘﺠﺪﻳﺪﻳﺔ‪ .‬ﻟﻜﻦ ﺍﻟﺴﺆﺍﻝ ﺍﳌﺜﺎﺭ‪ :‬ﺃﱂ ﺗﺮﺗﺒﻂ ﻇﺎﻫﺮﺓ ﺍﻟﺘﺠﺪﻳﺪ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﲞﺼﺎﺋﺺ ﺫﺍﺗﻴﺔ؟‬

‫ﺇﻥ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ ﺍﻟﱵ ﺍﻫﺘﻤﺖ ﺑﻔﻬﻢ ﻇﺎﻫﺮﺓ ﲤﻴﹼﺰ ﺍﻟﺸﻮﻛﺎ�ﻲ ﳝﻨﻴﺎً ﻭﻋﺮﺑﻴﺎً ﰲ ﺣﻘﻮﻝ ﺍﳌﻌﺮﻓﺔ ﺍﳌﺨﺘﻠﻔﺔ ﻛﺎ�ﺖ ﲤﻴﻞ ﰲ ﻣﻌﻈﻤﻬﺎ ﺇﱃ ﺗﻔﺴﲑ ﺍﻟﻈﺎﻫﺮﺓ ﺍﻟﺸﻮﻛﺎ�ﻴﺔ‬

‫ﺑﻌﻮﺍﻣﻞ ﺍﺟﺘﻤﺎﻋﻴﺔ ﻣﻮﺿﻮﻋﻴﺔ‪ ،‬ﻭﻣﻦ ﺛﻢﹼ ﺳﹸﺠﹼﻞ ﺍﻹﳘﺎﻝ ﺷﺒﻪ ﺍﻟﻜﺎﻣﻞ ﻟﻠﺨﺼﺎﺋﺺ ﺍﻟﺬﺍﺗﻴﺔ ﻟﺸﺨﺼﻴﺔ ﺍﻟﺸﻮﻛﺎ�ﻲ‪ ،‬ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﺃ�ﺘﺞ ﻗﺼﻮﺭﺍً ﰲ ﻓﻬﻢ ﻇﺎﻫﺮﺓ ﺍﻹﺑﺪﺍﻉ‬

‫ﻭﺍﻟﺘﺠﺪﻳﺪ ﰲ ﻓﻜﺮ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻭﻓﻘﻬﻪ‪ ،‬ﺫﻟﻚ ﺃﻥ ﺍﻟﻔﻜﺮ ﺍﻹﺑﺪﺍﻋﻲ ﺍﻟﺘﺠﺪﻳﺪﻱ ﻻ ﳜﻀﻊ ﻟﻨﻮﺍﻣﻴﺲ ﺍﳊﺘﻤﻴﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﻗﻮﺍ�ﻴﻨﻬﺎ ﺑﺼﻔﺔ ﻛﺎﻣﻠﺔ‪.‬‬
 ‫ﻓﻈﺎﻫﺮﺓ ﺍﻟﺘﺠﺪﻳﺪ ﻇﺎﻫﺮﺓ ﻣﻌﻘﺪﺓ ﻻ ﻳﺘﺤﻜﻢ ﻓﻴﻬﺎ �ﻮﻉ ﻭﺍﺣﺪ ﻣﻦ ﺍﶈﺪﺩﺍﺕ‪ ،‬ﺑﻞ ﻫﻲ �ﺘﺎﺝ ﺠﻤﻟﻤﻮﻋﺔ ﻣﻦ ﺍﻟﻌﻮﺍﻣﻞ ﻳﻨﺒﻐﻲ ﺗﻮﺍﻓﺮﻫﺎ ﺣﺘﻰ ﳝﻜﻦ ﳉﻬﺪ ﺃﻱ ﻋﺎﱂ ﺃﻥ ﻳﺘﻮﹼﺝ‬

‫ﺑﺎﻟﺘﻤﻴﹼﺰ ﰲ ﺩ�ﻴﺎ ﺍﻟﻌﻠﻢ ﻭﺍﳌﻌﺮﻓﺔ‪ .‬ﻓﺎﻷﺳﺮﺓ ﻭﺍﶈﻴﻂ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻭﺍﻟﺒﻴﺌﺔ ﺍﻟﻌﻠﻤﻴﺔ ﻣﺎ ﻫﻲ ﺇﻻ ﻋﻮﺍﻣﻞ ﳏﺪﻭﺩﺓ ﻣﻦ ﺑﲔ ﻋﻮﺍﻣﻞ ﻛﺜﲑﺓ ﺗﺼﻘﻞ ﻣﻮﻫﺒﺔ ﺍﻟﻔﺮﺩ‪ ،‬ﻭﺗﺴﺎﻋﺪﻩ‬

‫ﻋﻠﻰ ﻛﺴﺐ ﺭﻫﺎﻥ ﺍﻹﺑﺪﺍﻉ ﻭﺍﻟﺘﺠﺪﻳﺪ ﰲ ﻣﻴﺪﺍ�ﻪ ﺍﻟﻌﻠﻤﻲ‪ .‬ﺛﻢ ﺇﻥ ﺗﻔﺴﲑ ﻇﺎﻫﺮﺓ ﺍﻟﺘﺠﺪﻳﺪ ﰲ ﺇﻃﺎﺭ ﺍﻟﺒﹸﻨﻰ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﺍﻟﻈﺮﻭﻑ ﺍﻟﺴﻴﺎﺳﻴﺔ ﻭﺣﺪﻫﺎ ﻳﻄﺮﺡ‬

‫ﺇﺷﻜﺎﻟﻴﺔ ﻫﺎﻣﺔ ﻭﻫﻲ‪ :‬ﳌﺎﺫﺍ ﱂ ﳒﺪ ﻟﺘﻠﻚ ﺍﻟﻈﺮﻭﻑ ﺫﺍﺕ ﺍﻟﺘﺄﺛﲑ ﺍﳌﺆﺩﻱ ﺇﱃ ﺍﻟﺘﺠﺪﻳﺪ ﻋﻨﺪ ﻣﻌﺎﺻﺮﻳﻪ؟‬

‫ﻣﻦ ﻫﻨﺎ ﻳﺘﺒﻴﹼﻦ ﺃﻥ ﺭﻳﺎﺩﺓ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻛﺎ�ﺖ ﺣﺼﻴﻠﺔ ﺗﻔﺎﻋﻞ ﺟﺎ�ﺒﻪ ﺍﻟﺬﺍﺗﻲ‪ ،‬ﻭﳏﻴﻄﻪ ﺍﻻﺟﺘﻤﺎﻋﻲ‪ .‬ﻭﻻ �ﻜﻮﻥ ﻣﺒﺎﻟﻐﲔ ﺇﺫﺍ ﻗﻠﻨﺎ‪ :‬ﺇﻥ ﺍﳉﺎ�ﺐ ﺍﻟﺬﺍﺗﻲ ﻟﻺﻣﺎﻡ ﻛﺎﻥ ﻟﻪ‬

‫ﺍﻟﺪﻭﺭ ﺍﳊﺎﺳﻢ ﰲ ﻣﻴﻼﺩ ﻋﻘﻠﻴﺘﻪ ﺍﻟﺘﺠﺪﻳﺪﻳﺔ‪ .‬ﻭﺍﻟﺬﻱ ﻳﺆﻛﺪ ﻫﺬﻩ ﺍﻟﻘﻨﺎﻋﺔ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻵﺗﻴﺔ‪:‬‬

‫ﺃﻭﻻً‪ :‬ﺻﻔﺎﺗﻪ ﺍﻟﻨﻔﺴﻴﺔ‪:‬‬

‫ﲤﻴﺰ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺑﺼﻔﺎﺕ �ﻔﺴﻴﺔ ﺟﻌﻠﺘﻪ ﺫﺍ ﺃﻓﻖ ﻣﻌﺮﰲ ﺭﺣﺐ‪ ،‬ﻭﺍﻫﺘﻤﺎﻣﺎﺕ ﻋﻠﻤﻴﺔ ﻭﺍﺳﻌﺔ ﺣﺮﺭﺗﻪ ﻣﻦ ﺍﻻ�ﻐﻼﻕ ﺍﻟﻔﻜﺮﻱ ﻭﺍﻻﻫﺘﻤﺎﻡ ﺍﳉﺰﺋﻲ‪ ،‬ﻭﺃﻫﹼﻠﺘﻪ ﳊﻤﻞ‬

‫ﻗﻀﺎﻳﺎ ﺃﻣﺘﻪ ﺍﻟﻔﻜﺮﻳﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﺍﻟﺜﺒﺎﺕ ﰲ ﻣﻴﺪﺍﻥ ﺍﻟﺼﺮﺍﻉ ﻭﺍﻟﺘﺤﺪﻱ ﻟﻔﺮﺽ �ـﻤﻮﺫﺝ ﲡـﺪﻳﺪﻱ ﺇﺻﻼﺣﻲ ﻹﻋﺎﺩﺓ ﺗﻜﻮﻳﻦ ﻋﻘﻠﻴﺔ ﺍﳌﺴﻠﻢ ﻭﺣﻴﺎﺗﻪ‪.‬‬

‫ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﺘﻔﻮﻕ ﰲ ﺃﻱ ﳎﺎﻝ ﻣﻦ ﳎﺎﻻﺕ ﺍﳊﻴﺎﺓ‪ ،‬ﻻﺳﻴﻤﺎ ﺍﺠﻤﻟﺎﻝ ﺍﻟﻌﻠﻤﻲ ﻣﺮﺗﺒﻄﺎً ﺑﺎﳍﻤﺔ ﺍﻟﻌﺎﻟﻴﺔ ﻭﺍﻟﺜﻘﺔ ﺑﺎﻟﻨﻔﺲ‪ ،‬ﻓﻠﻘﺪ ﻇﻬﺮ ﻫﺬﺍﻥ ﺍﻟﻌﻨﺼﺮﺍﻥ ﰲ ﺷﺨﺼﻴﺔ‬

‫ﺍﻟﺸﻮﻛﺎ�ﻲ ﰲ ﺳﻦ ﺍﻟﻄﻔﻮﻟﺔ‪ ،‬ﻓﻘﺪ ﻛﺎﻥ ﻛﻤﺎ ﺣﻜﻰ ﻋﻦ �ﻔﺴﻪ \\\"ﺣﺎﻝ ﺻﻐﺮﻩ ﻳﻠﻌﺐ ﻣﻊ ﺍﻟﺼﺒﻴﺎﻥ‪ ،‬ﻭﻛﺎﻥ ﳝﺮ ﺑﻪ ﲨﺎﻋﺔ ﻗﺪ ﺻﺎﺭﻭﺍ ﰲ ﺍﻟﺴﻦ ﻓﻮﻗﻪ‪ ،‬ﻭﻗﺪ ﺻﺎﺭﻭﺍ‬

‫ﻳﻄﻠﺒﻮﻥ ﺍﻟﻌﻠﻢ‪ ...‬ﻓﻴﻌﺪﻟﻮﻥ ﺇﻟﻴﻪ ﻭﻳﻘﻮﻟﻮﻥ ﻟﻪ‪ :‬ﺃ�ﺖ ﺍﺑﻦ ﺍﻟﻘﺎﺿﻲ ﻓﻼﻥ‪ ،‬ﳓﻦ �ﻄﻠﺐ ﺍﻟﻌﻠﻢ ﻭﺃ�ﺖ ﺗﻠﻌـﺐ ﻣـﻊ ﺍﻟﺼﺒﻴﺎﻥ‪ ،‬ﻓﻴﻘﻮﻝ ﳍﻢ‪"\\\ :‬ﺃ�ﺎ ﺇﻥ ﺷﺎﺀ ﺍﻪﻠﻟ ﺃﻃﻠﺐ‬

‫ﺍﻟﻌﻠﻢ ﻃـﻠﺒﺎً ﱂ ﺗﻄﻠﺒﻮﻩ\\\")]‪ .([٧٥‬ﻭﻳﻼﺣﻆ ﻣﻦ ﻫﺬﻩ ﺍﻹﺟﺎﺑﺔ ﺑﺮﻭﺯ ﻋﻨﺼﺮ ﺍﻟﺘﻘﻮﻳﻢ ﺍﻟﺬﺍﺗﻲ ﻟﻘﺪﺭﺍﺗﻪ ﻭﺍﺳﺘﻌﺪﺍﺩﺍﺗﻪ ﻭﻫﻮ ﺑﻌﺪ ﻃﻔﻼﹰ‪ .‬ﻭﻫﺬﺍ ﻋﻨﺼﺮ ﻫﺎﻡ ﰲ �ﺴﻘﻪ‬

‫ﺍﻟﺘﻌﻠﻴﻤﻲ ﺃﻓﺮﺯ ﻋﻨﺎﺻﺮ ﺃﺧﺮﻯ ﻫﺎﻣﺔ ﻛﺎﳉﺪﹼ ﻓـﻲ ﻃﻠﺐ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﻃـﻮﻝ ﺍﻟﻨﻔﺲ ﻓـﻲ ﺍﻟﺪﻓﺎﻉ ﻋﻦ ﻗﻨﺎﻋﺎﺗﻪ ﺍﻟﻌﻠﻤﻴﺔ‪.‬‬

‫ﻛﻤﺎ ﲤﻴﺰ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺑﻘﺪﺭﺓ ﺫﻛﺎﺋﻴﺔ ﺗﻔﻮﻕ ﺍﳊﺪ ﺍﳌﺘﺼﻮﹼﺭ ﻟﻌﺎﻣﺔ ﺍﻷﻃﻔﺎﻝ ﰲ ﺳﻦ ﺍﻟﺸﺮﻭﻉ ﰲ ﻃﻠﺐ ﺍﻟﻌﻠﻢ‪ ،‬ﻳﱪﺯ ﺫﻟﻚ ﰲ ﻃﺒﻴﻌﺔ ﺍﻷﺳﺌﻠﺔ ﺍﻟﱵ ﻛﺎﻥ ﻳﻄﺮﺣﻬﺎ ﻋﻠﻰ ﻭﺍﻟﺪﻩ‬

‫ﺍﻟﻘﺪﻭﺓ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻷﻭﱃ ﺍﻟﱵ ﺗﺄﺛﺮ ﲠﺎ‪ .‬ﻓﻘﺪ ﺳﺄﻟﻪ ﻭﻫﻮ ﻃﻔﻞ ﺻﻐﲑ ﳛﻔﻆ ﺍﻟﻘﺮﺁﻥ ﰲ ﺍﻟﻜﺘّﺎﺏ ﻋﻦ ﺃﻋﻠﻢ ﺷﺨﺺ ﺑﺎﻟﺪﻳﺎﺭ ﺍﻟﻴﻤﻨﻴﺔ ﺇﺫ ﺫﺍﻙ‪ ،‬ﻓﺄﺟـﺎﺑﻪ ﻭﺍﻟﺪﻩ‪ :‬ﻋﺒﺪ‬

‫ﺍﻟﻘﺎﺩﺭ ﺑﻦ ﺃﲪﺪ ﺍﻟﻜﻮﻛﺒﺎ�ﻲ)]‪ ([٧٦‬ﺗﻠﻤﻴﺬ ﺍﻟﻌﻼﻣﺔ ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺍﻷﻣﲑ‪ .‬ﻭﻟﻘﺪ ﺗﺘﻠﻤﺬ ﻋﻠﻴﻪ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻓﻴﻤﺎ ﺑﻌﺪ‪ ،‬ﻭﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺣﻠﻘﺔ ﻭﺻﻞ ﺑﲔ‬

‫ﺍﻷﻣﲑ ﻭﺍﻟﺸﻮﻛﺎ�ﻲ‪ ،‬ﻭﻋﻨﺼﺮ ﺗﻮﺭﻳﺚ ﻟﻠﺨﻂ ﺍﻹﺻﻼﺣﻲ ﺍﻟﺘﺠﺪﻳﺪﻱ‪.‬‬

‫ﻛﻤﺎ ﻭﺟﺪ ﺍﻟﺸﻮﻛﺎ�ﻲ �ﻔﺴﻪ ﰲ ﺳﻦ ﻣﺒﻜﺮ ﻣﻨﺴﺎﻗﺎً ﺑﻔﻄﺮﺗﻪ ﺍﻟﺴﻠﻴﻤﺔ ﺇﱃ ﺍﻟﺘﻔﻜﲑ ﰲ ﺃﺳﺒﺎﺏ ﺍﺧﺘﻼﻑ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﻣﺴﺎﺋﻞ ﺍﻟﻔﻘﻪ‪ ،‬ﻭﻣﻦ ﻫﻮ ﺍﻷﺟﺪﺭ ﻣﻦ ﺃﺋﻤﺔ‬

‫ﺍﳌﺬﺍﻫﺐ ﺑﺎﺗﺒﺎﻉ ﺃﻗﻮﺍﻟﻪ ﻣﻦ ﻏﲑﻩ ﻛﻤﺎ ﺣﻜﻰ ﺫﻟﻚ ﻋﻦ �ﻔﺴﻪ ﺣﻴﺚ ﻗﺎﻝ‪» :‬ﺇ�ـﻲ ﳌﺎ ﺃﺭﺩﺕ ﺍﻟﺸﺮﻭﻉ ﰲ ﻃﻠﺐ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﱂ ﺃﻛﻦ ﺇﺫ ﺫﺍﻙ ﻗﺪ ﻋﺮﻓﺖ ﺷﻴﺌﺎ ﻣﻨﻪ‪ ،‬ﺣـﺘﻰ‬

‫ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ ﺇﻻ ﳎﺮﹼﺩ ﻣﺎ ﻳﺘﻠﻘﺎﻩ ﺍﻟﺼﻐﲑ ﻣﻦ ﺗﻌﻠﻴﻢ ﺍﻟﻜﺒﲑ ﻟﻜﻴﻔﻴﺔ ﺍﻟﺼﻼﺓ ﻭﺍﻟﻄﻬﺎﺭﺓ ﻭﳓﻮﳘﺎ‪ ،‬ﻓﻜﺎﻥ ﺃﻭﻝ ﲝﺚ ﻃﺎﻟﻌﺘﻪ ﲝﺚ ﻛﻮﻥ ﺍﻟﻔﺮﺟﲔ ﻣﻦ‬

‫ﺃﻋﻀﺎﺀ ﺍﻟﻮﺿﻮﺀ ﰲ \\\"ﺍﻷﺯﻫﺎﺭ\\\" ﻭﺷﺮﺣﻪ‪ .‬ﻓﻠﻤﺎ ﻃﺎﻟﻌﺖ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻗﺒﻞ ﺍﳊﻀﻮﺭ ﻋﻨﺪ ﺍﻟﺸﻴﺦ ﺭﺃﻳﺖ ﺍﺧﺘﻼﻑ ﺍﻷﻗـﻮﺍﻝ ﻓﻴﻪ‪ ،‬ﻓﺴـﺄﻟﺖ ﻭﺍﻟﺪﻱ ﺭﲪﻪ‬

‫ﺍﻪﻠﻟ ﻋﻦ ﺗﻠﻚ ﺍﻷﻗﻮﺍﻝ ﺃﻳﹼﻬﺎ ﻳﻜﻮﻥ ﺍﻟﻌﻤﻞ ﻋﻠﻴﻪ؟ ﻓﻘﺎﻝ‪ :‬ﻳﻜﻮﻥ ﺍﻟﻌﻤﻞ ﻋﻠﻰ ﻣﺎ ﰲ \\\"ﺍﻷﺯﻫﺎﺭ\\\"‪ ،‬ﻓﻘﻠﺖ‪ :‬ﺻﺎﺣﺐ ﺍﻷﺯﻫﺎﺭ ﺃﻛﺜﺮ ﻋﻠﻤﺎً ﻣﻦ ﻫﺆﻻﺀ؟ ﻗﺎﻝ‪ :‬ﻻ‪،‬‬

‫ﻗﻠﺖ‪ :‬ﻓﻜﻴﻒ ﻛﺎﻥ ﺍﺗﺒﺎﻉ ﻗﻮﻟﻪ ﺩﻭﻥ ﺃﻗﻮﺍﳍﻢ ﻻﺯﻣﺎً؟ ﻓﻘﺎﻝ‪ :‬ﺍﺻﻨﻊ ﻛﻤﺎ ﻳﺼﻨﻊ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﺈﺫﺍ ﻓﺘﺢ ﺍﻪﻠﻟ ﻋﻠﻴﻚ ﻓﺴﺘﻌﺮﻑ ﻣﺎ ﻳﺆﺧﺬ ﺑﻪ ﻭﻣﺎ ﻳﱰﻙ‪ ،‬ﻓﺴﺄﻟﺖ ﺍﻪﻠﻟ ﻋﻨﺪ‬

‫ﺫﻟﻚ ﺃﻥ ﻳﻔﺘﺢ ﻋﻠﻲﹼ ﻣﻦ ﻣﻌﺎﺭﻓﻪ ﻣﺎ ﻳﺘﻤﻴﹼﺰ ﱄ ﺑﻪ ﺍﻟﺮﺍﺟﺢ ﻣﻦ ﺍﳌﺮﺟﻮﺡ«)]‪.([٧٧‬‬

 ‫ﻣﻦ ﻫﻨﺎ ﻛﺎﻥ ﺍﻟﺴﺆﺍﻝ ﺍﻟﺬﻛﻲ ﻭﺍﳌﻨﺎﻗﺸﺔ ﺍﳌﻨﻄﻘﻴﺔ ﻟﻠﺠﻮﺍﺏ ﻏﲑ ﺍﳌﻘﻨﻊ ﻣﺆﺷﺮﺍً ﻫﺎﻣﺎً ﻳﺪﻝ ﻋﻠﻰ ﺍﺳﺘﻌﺪﺍﺩ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺍﻟﺬﺍﺗﻲ ﻟﻼﺟﺘﻬﺎﺩ ﻭﺍﻟﺘﺠﺪﻳﺪ‪.‬‬

‫ﺛﺎ�ﻴﺎً‪ :‬ﻣﻨﻬﺠﻪ ﰲ ﻃﻠﺐ ﺍﻟﻌﻠﻢ‪:‬‬

‫ﱂ ﻳﹸﺨﻀﻊ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺣﻴﺎﺗﻪ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﺧﻀﻮﻋﺎً ﺗﺎﻣﺎً ﻟﻠﻤﻨﻬﺞ ﺍﻟﺘﻌﻠﻴﻤﻲ ﺍﻟﺴﺎﺋﺪ ﰲ ﳎﺘﻤﻌﻪ‪ ،‬ﻓﻘﺪ ﻋﻤﺪ ﺑﻌﺪ ﺍﻟﺘﺰﺍﻣﻪ ﲟﺎ ﻫﻮ ﻣﻌﺮﻭﻑ ﰲ ﺍﻟﺘﻘﻠﻴﺪ ﺍﻟﺘﻌﻠﻴﻤﻲ‬

‫ﺍﻹﺳﻼﻣﻲ ﻣﻦ ﺣﻔﻆ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻭﳐﺘﺼﺮﺍﺕ ﻋﻠﻮﻡ ﺍﻟﻠﻐﺔ ﻭﺍﻟﻔﻘﻪ‪ ،‬ﺇﱃ ﺻﻴﺎﻏﺔ ﻣﻨﻬﺠﻴﺔ ﻋﻠﻤﻴﺔ ﺩﻗﻴﻘﺔ ﰲ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﺟﻌﻠﺘﻪ ﻳﻨﺒﻎ ﰲ ﻓﻨﻮﻥ ﻋﺪﻳﺪﺓ ﰲ ﺳﻦ‬

‫ﻣﺒﻜﺮﺓ‪ ،‬ﻛﻤﺎ ﺟﻌﻠﺖ ﻣﻨﻪ ﻣﻔﺘﻴﺎً ﻭﻗﺎﺿﻴﺎً ﻷﻫﻞ ﺑﻠﺪﻩ ﻭﻟﻸﻣﺼﺎﺭ ﺍﺠﻤﻟﺎﻭﺭﺓ‪ ،‬ﺑﻞ ﺑﻠﻐﺖ ﺑﻪ ﻣﺮﺗﺒﺔ ﺍﻻﺟﺘﻬﺎﺩ ﺍﳌﻄﻠﻖ ﰲ ﺍﻷﺻﻮﻝ ﻭﺍﻟﻔﺮﻭﻉ ﻭﻫﻮ ﺩﻭﻥ ﺍﻟﺜﻼﺛﲔ‪.‬‬

‫ﻭﻗﺪ ﲤﺜّﻠﺖ ﻣﻌﺎﱂ ﻫﺬﻩ ﺍﳌﻨﻬﺠﻴﺔ ﰲ ﺍﻟﻌﻨﺎﺻﺮ ﺍﻵﺗﻴﺔ‪:‬‬

‫‪ -١‬ﺣﻔﻆ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‪:‬‬

‫ﺣﻔﻆ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﰲ ﺳﻦﹼ ﻣﺒﻜﺮﺓ‪ ،‬ﻭﺟﻮﹼﺩﻩ ﻋﻠﻰ ﻣﺸﺎﻳﺦ ﺍﻟﻘﺮﺍﺀﺍﺕ ﰲ ﺻﻨﻌﺎﺀ)]‪ .([٧٨‬ﻭﻫﺬﻩ ﺧﻄﻮﺓ ﺑﺎﻟﻐﺔ ﺍﻷﳘﻴﺔ ﰲ ﻣﺴﲑﺓ ﻃﺎﻟﺐ ﺍﻟﻌﻠﻢ‬

‫ﺍﻟﺸﺮﻋﻲ‪ ،‬ﻷﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻗﺎﻋﺪﺓ ﻭﻣﺼﺪﺭ ﻛﻞ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻓﺤﻔﻈﻪ ﻳﹸﺴﻬﹼﻞ ﻋﻠﻰ ﺍﻟﻄﺎﻟﺐ ﺍﺳﺘﻴﻌﺎﺏ ﺍﻟﻔﻦ ﺍﳌﺪﺭﻭﺱ‪ ،‬ﻭﺭﺑﻂ ﺍﳌﺴﺎﺋﻞ ﺑﺄﺩﻟﺘﻬﺎ‪ ،‬ﻭﻣﻦ ﺛﻢﹼ‬

‫ﺍﺳﺘﺤﻀﺎﺭ ﺟﺰﺋﻴﺎﺕ ﺍﳌﺴﺄﻟﺔ ﻭﻓﺮﻭﻋﻬﺎ‪.‬‬

‫‪ -٢‬ﺣﻔﻆ ﺍﳌﺨﺘﺼﺮﺍﺕ ﰲ ﳐﺘﻠﻒ ﺍﻟﻌﻠﻮﻡ‪:‬‬

‫ﻋﻜﻒ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻗﺒﻞ ﺍﻟﺸﺮﻭﻉ ﰲ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﺣﻔﻆ ﺍﳌﺨﺘﺼﺮﺍﺕ ﰲ ﳐﺘﻠﻒ ﺍﻟﻌﻠﻮﻡ)]‪ .([٧٩‬ﻭﺣﻔﻈﻪ ﳍﺬﻩ ﺍﳌﺎﺩﺓ ﺍﻟﻌﻠﻤﻴﺔ ﺍﳌﺘﻨﻮﻋﺔ ﺳﺎﻋﺪﻩ ﻋﻠﻰ ﺳﺮﻋﺔ‬

‫ﻓﻬﻤﻬﺎ‪ ،‬ﻭﺍﺳﺘﻴﻌﺎﺏ ﺟﺰﺋﻴﺎﲥﺎ ﰲ ﻣﺮﺣﻠﺔ ﺍﻟﻘﺮﺍﺀﺓ ﻋﻠﻰ ﺍﻟﺸﻴﻮﺥ‪ .‬ﻛﻤﺎ ﺳﻬﹼﻠﺖ ﻋﻠﻴﻪ ﺃﻣﺮ ﺍﻟﺘﻌﻠّﻢ ﺍﻟﺬﺍﺗﻲ ﰲ ﻣﺮﺍﺣﻞ ﻋﻤﺮﻩ ﺍﻟﺘﺎﻟﻴﺔ ﺑﻌﺪ ﺃﻥ ﺍﻣﺘﺪﺕ ﺟﺬﻭﺭ ﳏﻔﻮﻇﺎﺗﻪ ﰲ‬

‫ﺃﻋﻤﺎﻕ ﺗﺮﺑﺔ ﺫﺍﻛﺮﺗﻪ‪ ،‬ﻛﻤﺎ ﺯﻭﹼﺩﺗﻪ ﺑﺮﺻﻴﺪ ﻣﻌﺮﰲ ﺧﺎﻡ ﺍﺳﺘﺜﻤﺮﻩ ﻻﺣﻘﺎً ﰲ ﺍﻟﺪﺭﺱ ﻭﺍﻟﺘﺪﺭﻳﺲ ﻭﺍﻟﺸﺮﺡ ﻭﺍﻟﺘﺄﻟﻴﻒ‪.‬‬

‫‪ -٣‬ﻣﻄﺎﻟﻌﺔ ﻛﺘﺐ ﺍﻟﺘﻮﺍﺭﻳﺦ ﻭﳎﺎﻣﻊ ﺍﻷﺩﺏ‪:‬‬

‫ﻛﺎﻥ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻗﺒﻞ ﻣﺒﺎﺷﺮﺗﻪ ﻟﻄﻠﺐ ﺍﻟﻌﻠﻢ ﻛﺜﲑ ﺍﳌﻄﺎﻟﻌﺔ ﻟﻜﺘﺐ ﺍﻟﺘﻮﺍﺭﻳﺦ)]‪ .([٨٠‬ﻭﻟﻘﺪ ﻋﻮﹼﺿﺘﻪ ﻫﺬﻩ ﺍﳌﻄﺎﻟﻌﺔ ﺍﳌﻜﺜﻔﺔ ﻭﻟﻮ ﺑﺸﻜﻞ ﺟﺰﺋﻲ ﻋﻦ ﺍﻟﺮﺣﻼﺕ ﻭﻣﺎ‬

‫ﺗﻔﺮﺯﻩ ﻣﻦ ﺍ�ﻔﺘﺎﺡ ﻓﻜﺮﻱ ﻭﺍﺟﺘﻤﺎﻋﻲ ﻟﺪﻯ ﻃﺎﻟﺐ ﺍﻟﻌﻠﻢ‪ ،‬ﺇﺫ ﺃ�ﻪ ﱂ ﻳﺮﺣﻞ ﻋﻦ ﺍﻟﻴﻤﻦ ﻟﻄﻠﺐ ﺍﻟﻌﻠﻢ ﻟﻌﺪﻡ ﺇﺫﻥ ﺃﺑﻮﻳﻪ ﻟﻪ‪.‬‬

‫ﻭﻟﻘﺪ ﻣﻜﻨﺘﻪ ﻫﺬﻩ ﺍﳌﻄﺎﻟﻌﺔ ﺍﻟﺘﺎﺭﳜﻴﺔ ﻣﻦ ﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﺳﻨﻦ ﺍﻪﻠﻟ ﺗﻌﺎﱃ ﰲ ﻗﻴﺎﻡ ﺍﻷﻣﻢ ﻭﺍﻟﺪﻭﻝ ﻭﺍﳊﻀﺎﺭﺍﺕ‪ ،‬ﻓﺎ�ﻌﻜﺲ ﺫﻟﻚ ﻋﻠﻰ ﻣﻌﺎﳉﺘﻪ ﺍﻟﻔﻘﻬﻴﺔ ﻟﻘﻀﺎﻳﺎ ﺍﺠﻤﻟﺘﻤﻊ‪،‬‬

‫ﺇﺫ ﺍﺗﺒﻊ ﻣﻨﻬﺞ ﺍﺳﺘﻘﺮﺍﺀ ﺳﻨﻦ ﺍﻪﻠﻟ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﺭﺗﺒﺎﻃﻬﺎ ﺑﺸﻜﻞ ﺣﺘﻤﻲ ﺑﺘﻄﺒﻴﻖ ﺷﺮﻳﻌﺔ ﺍﻪﻠﻟ ﻭﺍﻻﳓﺮﺍﻑ ﻋﻨﻬﺎ‪ ،‬ﻛﻤﺎ ﺃﻫﹼﻠﺘﻪ ﺳﻌﺔ ﺍﻃﻼﻋﻪ ﻋﻠﻰ ﺃﺧﺒﺎﺭ ﺍﻟﺒﻼﺩ‬

‫ﻭﺍﻷﺣﺪﺍﺙ ﺍﻟﺘﺎﺭﳜﻴﺔ ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻤﺎً ﺑﺎﺭﺯﺍً ﰲ ﻣﺪﺭﺳﺔ ﻛﺘﺎﺑﺔ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﱵ ﺃﳒﺒﺘﻬﺎ ﺣﺮﻛﺔ ﺍﻟﺘﺠﺪﻳﺪ ﻭﺍﻹﺻﻼﺡ ﰲ ﺍﻟﻴﻤﻦ‪ ،‬ﻭﺫﻟﻚ ﻣﻦ ﺧﻼﻝ ﻛﺘﺎﺑﻪ \\\"ﺍﻟﺒﺪﺭ ﺍﻟﻄﺎﻟﻊ‬

‫ﲟﺤﺎﺳﻦ ﻣﻦ ﺑﻌﺪ ﺍﻟﻘﺮﻥ ﺍﻟﺴﺎﺑﻊ\\\" ﺍﻟﺬﻱ ﺑﺮﺯ ﻓﻴﻪ ﺣﺴﹼﻪ ﺍﻟﺘﺎﺭﳜﻲ‪ ،‬ﻭﻗﺪﺭﺗﻪ ﻋﻠﻰ ﲨﻊ ﺍﳌﻌﻠﻮﻣﺎﺕ ﻭﺗﺮﺗﻴﺒﻬﺎ ﻭﲢﻠﻴﻠﻬﺎ ﻭﻣﻨﺎﻗﺸﺘﻬﺎ‪ ،‬ﻭﺍﳋﺮﻭﺝ ﻋﻦ ﻇﺎﻫﺮﺓ ﺍﻟﻘﻄﺮﻳﺔ‬

‫ﰲ ﻛﺘﺎﺑﺔ ﺍﻟﺘﺎﺭﻳﺦ‪ ،‬ﻭﺍﻻﻫﺘﻤﺎﻡ ﺑﺘﺴﺠﻴﻞ ﻭﻣﺘﺎﺑﻌﺔ ﻣﺎ ﻳﺪﻭﺭ ﻣﻦ ﺃﺣﺪﺍﺙ ﰲ ﺍﻟﻮﻃﻦ ﺍﻟﻌﺮﺑﻲ ﻭﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪.‬‬

‫ﻭﻣﻦ ﻣﻄﺎﻟﻌﺎﺕ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺃﻳﻀﺎً‪ ،‬ﻗﺒﻞ ﺷﺮﻭﻋﻪ ﰲ ﻃﻠﺐ ﺍﻟﻌﻠﻢ‪ ،‬ﳎﺎﻣﻊ ﺍﻷﺩﺏ)]‪ ([٨١‬ﺍﻟﱵ ﻣﻨﺤﺘﻪ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﻓﻬﻢ ﻭﺍﺳﺘﻌﻤﺎﻝ ﺃﺳﺎﻟﻴﺐ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﳌﺨﺘﻠﻔﺔ‪،‬‬

‫ﻛﻤﺎ ﺃﻭﺭﺛﺘﻪ ﻣﻠﻜﺔ ﺍﻟﺘﺤﺮﻳﺮ ﻭﺍﻟﺘﺄﻟﻴﻒ‪.‬‬

 ‫‪ -٤‬ﺩﺭﺍﺳﺔ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻮﺍﺣﺪ ﻋﻠﻰ ﺃﻛﺜﺮ ﻣﻦ ﺷﻴﺦ‪:‬‬

‫ﺇﻥ ﻣﻦ ﻣﻨﻬﺞ ﺍﻟﺸﻮﻛﺎ�ﻲ ﰲ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﺩﺭﺍﺳﺔ ﺍﳌﱳ ﺍﻟﻮﺍﺣﺪ ﰲ ﻓﻦﹼ ﻣﻦ ﺍﻟﻔﻨﻮﻥ ﻋﻠﻰ ﺃﻛﺜﺮ ﻣﻦ ﺷـﻴﺦ‪ .‬ﻓﻘﺪ ﻗﺮﺃ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ ﺷﺮﺡ ﺍﻟﻨﺎﻇﺮﻱ ﳌﺨﺘﺼﺮ‬

‫ﺍﻟﻌﺼﻴﻔﺮﻱ ﰲ ﺍﻟﻔﺮﺍﺋﺾ ﻋﻠﻰ ﻭﺍﻟﺪﻩ‪ ،‬ﻭﻋﻠﻰ ﺃﺣـﻤﺪ ﺑﻦ ﳏﻤﺪ ﺍﳊﺮﺍﺯﻱ )‪١١٥٨‬ﻫـ‪١٢٢٧/‬ﻫـ(‪ ،‬ﻛﻤﺎ ﻗﺮﺃ ﺷﺮﺡ ﺍﻷﺯﻫﺎﺭ ﻟﻺﻣﺎﻡ ﺍﳌﻬﺪﻱ ﻋﻠﻰ ﻭﺍﻟﺪﻩ‪ ،‬ﻭﻋﻠﻰ ﺃﺣـﻤﺪ‬

‫ﺑﻦ ﻋﺎﻣﺮ ﺍﳊﺪﺍﺋﻲ )‪١١٢٧‬ﻫـ‪١١٩٧ /‬ﻫـ(‪ ،‬ﻭﻋﺒﺪ ﺍﻟﺮﲪـﻦ ﺑﻦ ﻗﺎﺳـﻢ ﺍﳌﺪﺍ�ﻲ )‪١١٢١‬ﻫـ‪١٢١١ /‬ﻫـ(‪ ،‬ﻭﺍﻟﻘﺎﺳـﻢ ﺍﺑﻦ ﳛﻲ ﺍﳋـﻮﻻ�ﻲ )‪١١٦٢‬ﻫـ‪١٢٠٩/‬ﻫـ(‪ ،‬ﻛﻤﺎ‬

‫ﻗﺮﺃ ﻛﺘﺎﺏ ﺍﻷﺯﻫﺎﺭ �ﻔﺴﻪ ﻭﺣﻮﺍﺷﻴﻪ ﻋﻠﻰ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺍﳊﺮﺍﺯﻱ ﺛﻼﺙ ﻣﺮﺍﺕ‪ .‬ﻭﻋﻠّﻖ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻘﺮﺍﺀﺓ ﻗﺎﺋﻼ‪"\\\ :‬ﺍﻟﺪﻓﻌﺘﲔ ﺍﻷﻭﻟﻴﲔ ﺍﻗﺘﺼﺮ�ﺎ‬

‫ﻋﻠﻰ ﻣﺎ ﺗﺪﻋﻮ ﺇﻟﻴﻪ ﺍﳊﺎﺟﺔ‪ ،‬ﻭﺍﻟﺪﻓﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ ﺍﺳﺘﻜﻤﻠﻨﺎ ﺍﻟﺪﻗﻴﻖ ﻭﺍﳉﻠﻴﻞ ﻣﻦ ﺫﻟﻚ ﻣﻊ ﲝﺚ ﻭﲢﻘﻴﻖ\\\")]‪.([٨٢‬‬

‫ﺇﻥ ﻫﺬﻩ ﺍﻟﻘﺮﺍﺀﺍﺕ ﺍﳌﺘﻜﺮﺭﺓ ﻋﻠﻰ ﻋﺪﺓ ﺷﻴﻮﺥ ﺟﻌﻠﺖ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻓﻘﻴﻬﺎً‪ ،‬ﻭﺍﻋﻴﺎً ﻣﺴﺘﻮﻋﺒﺎً ﻷﻫﻢ ﻣﺮﺟﻊ ﰲ ﺍﻟﻔﻘﻪ ﺍﳍﺎﺩﻭﻱ ﺍﻟﺰﻳﺪﻱ ﰲ ﺍﻟﻘﻄﺮ ﺍﻟﻴﻤﲏ »ﻛﺘﺎﺏ‬

‫ﺍﻷﺯﻫﺎﺭ«‪ ،‬ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﺃﻫﹼﻠﻪ ﻟﺘﺼﻨﻴﻒ ﺁﺧﺮ ﺩﺭﺍﺳﺔ �ﻘﺪﻳﺔ ﻟﻪ ﺑﻌﺪ ﺳﻠﺴﻠﺔ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﱵ ﺃﻗﺎﻣﻬﺎ ﺭﻭﺍﺩ ﺗﻴﺎﺭ ﺍﻟﺘﺠﺪﻳﺪ ﻭﺍﻹﺻﻼﺡ ﰲ ﺍﻟﻴﻤﻦ‪.‬‬

‫ﻟﻘﺪ ﺟﻨﹼﺒﺖ ﻫﺬﻩ ﺍﻟﺴﻴﺎﺳﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ‪ -‬ﺗﻌﺪﺩ ﺍﻟﺸﻴﻮﺥ‪ -‬ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻣﺴﺎﻭﺉ ﺍﻟﺘﻠﻘﻲ ﻋﻦ ﺃﺳﺘﺎﺫ ﻭﺍﺣﺪ‪ ،‬ﻭﺍﻟﱵ ﺃﺧﻄﺮﻫﺎ ﺫﻭﺑﺎﻥ ﺷﺨﺼﻴﺘﻪ ﰲ ﺷﺨﺼﻴﺔ‬

‫ﺍﻟﺸﻴﺦ‪ ،‬ﻓﻴﺼﲑ ﻟﻪ ﻣﻘﻠّﺪﺍً‪ ،‬ﻭﻵﺭﺍﺋﻪ ﻣﺘﻌﺼﹼﺒﺎً‪ .‬ﺫﻟﻚ ﺃﻥ ﺗﻌﺪﹼﺩ ﺍﻟﺸﻴﻮﺥ ﻳﻜﺴﺐ ﺍﻟﻄﺎﻟﺐ ﺍﻟﻌﻘﻠﻴﺔ ﺍﻟﺘﺤﻠﻴﻠﻴﺔ ﺍﻟﻨﻘﺪﻳﺔ ﺑﻔﻀﻞ ﺍﳌﻘﺎﺭ�ﺔ ﺑﲔ ﺩﺭﻭﺳﻬﻢ ﰲ ﻣﻨﻬﺠﻲ ﺍﻹﻟﻘﺎﺀ‬

‫ﻭﺍﻟﺘﺤﻠﻴﻞ‪.‬‬

‫ﻭﺍﳊﺎﺻﻞ ﺃﻥ ﻛﺜﺮﺓ ﺍﻟﺸﻴﻮﺥ ﻳﻮﺟﺪ ﺣﻮﺍﺭﺍً ﻣﺴﺘﻮﺭﺍً ﰲ ﻋﻘﻞ ﺍﻟﻄﺎﻟﺐ ﺍﺑﺘﺪﺍﺀﹰ‪ ،‬ﺛﻢ ﺣﻮﺍﺭﺍً ﻣﻜﺸﻮﻓﺎً ﺑﻴﻨﻪ ﻭﺑﲔ ﺷﻴﻮﺧﻪ‪ ،‬ﻓﻴﺘﻠﻘّﻰ ﻣﻦ ﻛﻞ ﺷﻴﺦ ﺟﻮﺍﺑﺎً ﻋﻠﻰ ﺳﺆﺍﻟﻪ‬

‫ﳐﺘﻠﻔﺎً ﻋﻦ ﻏﲑﻩ‪.‬‬

‫ﻭﻣﺜﻞ ﻫﺬﺍ ﺍﳊﻮﺍﺭ ﻭﺍﻟﻨﻘﺎﺵ ﻳﻔﺘﻖ ﺫﻫﻦ ﺍﻟﻄﺎﻟﺐ‪ ،‬ﻭﻳﻮﺳﻊ ﺃﻓﻘﻪ‪ ،‬ﻭﻳﺜﺮﻱ ﻣﻌﺮﻓﺘﻪ‪ ،‬ﻭﻳﻜﺸﻒ ﻋﻦ ﺯﻭﺍﻳﺎ ﺍﻟﻨﻘﺺ ﻋﻨﺪ ﻫﺬﺍ ‪ ،‬ﻭ�ﻘﺎﻁ ﺍﻟﻘﻮﺓ ﻋﻨﺪ ﺫﺍﻙ‪ .‬ﻓﻴﺘﺴﻊ ﻋﻘﻞ‬

‫ﺍﻟﻄﺎﻟﺐ ﻭﻗـﻠﺒﻪ ﻻﺗﻔﺎﻕ ﺍﻟﻨﺎﺱ ﻭﺍﺧﺘﻼﻓﻬﻢ ﻓﻼ ﳛﺠﺮ ﻭﺍﺳﻌﺎً‪ ،‬ﻭﻻ ﻳﻀﻴﻖ ﺻﺪﺭﻩ ﲟﺨﺎﻟﻔﻴﻪ ﻣﺎ ﺩﺍﻡ ﺭﺃﻳﻪ ﻳﺮﺗﻜﺰ ﻋﻠﻰ ﺩﻟﻴﻞ �ﺎﻫﺾ ﺗﻘﻮﻡ ﺑﻪ ﺍﳊﺠﺔ‪.‬‬

‫‪ -٥‬ﳑﺎﺭﺳﺔ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﺬﺍﺗﻲ‪:‬‬

‫ﺗﻌﻠّﻢ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻋﻠﻮﻣﺎً ﺩﻗﻴﻘﺔ ﺫﺍﺗﻴﺎً ﻣﻦ ﻏﲑ ﻣﻌﻠّﻢ‪ ،‬ﻭﻋﻠﻤﻬﺎ ﺗﻼﻣﻴﺬﻩ ﻓﻴﻤﺎ ﺑﻌﺪ‪ ،‬ﻛﻌﻠﻢ ﺍﳊﻜﻤﺔ ﺍﻟﺬﻱ ﻣﻨﻪ ﺍﻟﻌﻠﻢ ﺍﻟﺮﻳﺎﺿﻲ ﻭﺍﻟﻄﺒﻴﻌﻲ ﻭﺍﻹﳍﻲ‪ ،‬ﻭﻛﻌﻠﻢ ﺍﳍﻴﺌﺔ‪،‬‬

‫ﻭﻋﻠﻢ ﺍﳌﻨﺎﻇﺮﺓ‪ ،‬ﻭﻋﻠﻢ ﺍﻟﻮﺿﻊ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ)]‪ .([٨٣‬ﻭﺇﺫﺍ ﺣﺎﻭﻟﻨﺎ ﺗﻔﺴﲑ ﻫﺬﺍ ﺍﻻﺧﺘﻴﺎﺭ ﺍﻟﺘﻌﻠﻴﻤﻲ ﺗﻔﺴﲑﺍً ﺗﺮﺑﻮﻳﺎً ﺃﻛﺎﺩﳝﻴﺎً‪� ،‬ﻘﺮﺭ ﺃﻥ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺣﺮﺹ ﻋﻠﻰ‬

‫ﺍﺳﺘﻴﻔﺎﺀ ﺍﻟﻔﻨﻮﻥ ﺍﻟﱵ ﻻ ﻳﻐﻄﻴﻬﺎ ﺍﳌﻨﻬﺞ ﺍﻟﺪﺭﺍﺳﻲ ﺍﳌﻘﺮﺭ ﰲ ﺍﳌﺆﺳﺴﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ ﰲ ﳎﺘﻤﻌﻪ‪ ،‬ﻓﺎﻟﺮﺍﺟﺢ ﺃﻥ ﻫﺬﻩ ﺍﻟﻌﻠﻮﻡ ﱂ ﺗﻜﻦ ﺗﺪﺭﹼﺱ‪ ،‬ﺇﺫ ﻟﻮ ﻛﺎ�ﺖ ﺗﺪﺭﹼﺱ ﻟﺪﺭﺳﻬﺎ‬

‫ﻋﻠﻰ ﺍﳌﺸﺎﻳﺦ‪ .‬ﻭﻳﺆﻛﺪ ﻫﺬﺍ ﺍﻻﺳﺘﻨﺘﺎﺝ ﺣﺪﻳﺚ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻋﻦ ﺗﺪﺭﻳﺴﻪ ﻷﺣﺪ ﺗﻼﻣﻴﺬﻩ ﺍﳍﻨﻮﺩ ‪ -‬ﻭﻗﺪ ﻛﺎﻥ ﻃﺒﻴﺒﺎً ﻣﺎﻫﺮﺍً ‪ -‬ﰲ ﻋﻠﻢ ﺍﳊﻜﻤﺔ ﺍﻹﳍﻴﺔ‪ ،‬ﻭﺃ�ﻪ ﻛﺎﻥ‬

‫ﻳﻔﻬﻢ ﺫﻟﻚ ﻓﻬﻤﺎً ﺟﻴﹼﺪﺍً ﻣﻊ ﺃﻥ ﺍﳌﻮﺿﻮﻉ ﰲ ﻏﺎﻳﺔ ﺍﻟﺪﻗﺔ ﻭﺍﳋﻔﺎﺀ \\\"ﲝﻴﺚ ﻛﺎﻥ ﳛﻀﺮ ﲨﺎﻋﺔ ﻣﻦ ﺃﻋﻴﺎﻥ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻌﺎﺭﻓﲔ ﺑﻌﺪﹼﺓ ﻓﻨﻮﻥ ﻓﻼ ﻳﻔﻬﻤﻮﻥ ﻏﺎﻟﺐ‬

‫ﺫﻟﻚ\\\")]‪.([٨٤‬‬

‫ﺇﻥ ﳑﺎﺭﺳﺔ ﺍﻟﺸﻮﻛﺎ�ﻲ ﳌﺒﺪﺃ ﺍﻟﺘﻌﻠّﻢ ﺍﻟﺬﺍﺗـﻲ ﺟـﻌﻞ ﺭﺣﻠﺘﻪ ﺍﻟﺘﻌﻠﻴـﻤﻴﺔ ﻻ ﺗﻘﺘﺼﺮ ﻋﻠﻰ ﺍﻹﻋﺪﺍﺩ ﺍﻟﻌﻠﻤﻲ ﺍﻷﻛﺎﺩﳝﻲ ﻭﺣﺪﻩ‪ ،‬ﺑﻞ ﲤﺘﺪ ﺇﱃ ﺍﳉﻮﺍ�ﺐ ﺍﻟﺜﻘﺎﻓﻴﺔ ﺍﳌﺨﺘﻠﻔﺔ‪،‬‬

‫ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﻭﺳﹼﻊ ﺃﻓﻘﻪ ﺍﳌﻌﺮﰲ‪ ،‬ﻭﻣـﻜﻨﹼﻪ ﻣﻦ ﻣﻼﺣـﻘﺔ ﺍﳉـﺪﻳﺪ ﻓﻴﻤﺎ ﻳﺪﺭﺱ ﻣﻦ ﻋﻠﻮﻡ‪.‬‬
 ‫‪ -٦‬ﺍﻟﺘﺪﺭﻳﺲ ﻟﺮﻓﻘﺎﺀ ﺍﻟﺘﻌﻠّﻢ‪:‬‬

‫ﻛﺎﻥ ﺍﻟﺸﻮﻛﺎ�ـﻲ ﰲ ﻓﱰﺓ ﻗﺮﺍﺀﺗﻪ �ﻔﺴﻬﺎ ﻋﻠﻰ ﺍﻟﺸﻴﻮﺥ ﻳﹸﺪﺭﹼﺱ ﻣﺎ ﺗﻠﻘﻰ ﻣﻦ ﺩﺭﻭﺱ ﻟﺮﻓﻘﺎﺀ ﺍﻟﺘﻌﻠّﻢ)]‪ .([٨٥‬ﻭﻫﺬﺍ ﺃﺳﻠﻮﺏ ﻣﻦ ﺃﺳﺎﻟﻴﺐ ﻣﺮﺍﺟﻌﺔ ﺍﳌﺎﺩﺓ ﺍﳌﺪﺭﻭﺳﺔ‪،‬‬

‫ﻭﻃﺮﻳﻘﺔ ﻣﹸﺜﻠﻰ ﰲ ﺗﺜﺒﻴﺖ ﺍﳌﻌﻠﻮﻣﺎﺕ ﻋﻦ ﻃﺮﻳﻖ ﺇﻋﺎﺩﺓ ﻋﺮﺿﻬﺎ ﻭﺷﺮﺣﻬﺎ ﻟﻐﲑﻩ‪ .‬ﻛﻤﺎ ﺃ�ﻪ ﻭﺳﻴﻠﺔ ﻣﻦ ﻭﺳﺎﺋﻞ ﺗﻘﻴﻴﻢ ﺍﻟﻄﺎﻟﺐ ﻟﻨﻔﺴﻪ ﻭﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﺩﺭﺟﺔ ﺍﺳﺘﻴﻌﺎﺑﻪ‬

‫ﻭﻓﻬﻤﻪ ﻟﻠﻤﺎﺩﺓ‪ ،‬ﻭﻣﺪﻯ ﻗﺪﺭﺗﻪ ﻋﻠﻰ ﺗﻮﺻﻴﻔﻬﺎ ﻭﺗﻮﺻﻴﻠﻬﺎ ﻭﻣﻨﺎﻗﺸﺔ ﺍﻹﺷﻜﺎﻟﻴﺎﺕ ﺍﳌﻄﺮﻭﺣﺔ ﺣﻮﳍﺎ‪.‬‬

‫ﻛﻤﺎ ﻣﺜّﻞ ﻫﺬﺍ ﺍﳌَﻌﹾﻠَﻢ \\\"ﺍﻟﺘﺪﺭﻳﺲ ﻟﻠﺮﻓﻘﺎﺀ\\\" ﺃﺳﻠﻮﺑﺎً ﻣﻦ ﺃﺳﺎﻟﻴﺐ ﺍﻹﻋﺪﺍﺩ ﺍﳌﻬﲏ ﻟﻠﺸﻮﻛﺎ�ﻲ ﻣﺪﺭﺳﺎً‪ .‬ﻓﻘﺪ ﺍﻛﺘﺴﺐ ﻣﻬﺎﺭﺍﺕ ﻣﻬﻨﻴﺔ ﺃﻫﻠﺘﻪ ﳌﻤﺎﺭﺳﺔ ﻣﻬﻨﺔ‬

‫ﺍﻟﺘﺪﺭﻳـﺲ‪ ،‬ﺑﻞ ﻭﺍﻟﺘﻔﺮﹼﻍ ﳍﺎ ﺑﻌﺪ ﺍ�ﺘﻬﺎﺀ ﻣﺮﺣـﻠﺔ ﺍﻟﻄﻠﺐ‪ ،‬ﺇﺫ ﻛﺎﻥ ﺍﻟﻄﻠﺒﺔ ﻳﺄﺧﺬﻭﻥ ﻋﻨﻪ ﰲ ﻛﻞّ ﻳﻮﻡ ﺯﻳﺎﺩﺓ ﻋﻠﻰ ﻋﺸﺮﺓ ﺩﺭﻭﺱ ﰲ ﻓﻨﻮﻥ ﻣﺘﻌﺪﺩﺓ‪ .‬ﻭﻣﻦ ﺩﻻﺋﻞ ﳒﺎﺡ‬

‫ﻣﻬﻤﺘﻪ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﺃ�ﻪ ﺧﻠّﻒ ﻋﺪﺩﺍً ﻛﺒﲑﺍً ﻣﻦ ﺍﻟﺘﻼﻣﻴﺬ ﺃﺳﻨﺪﺕ ﺇﻟﻴﻬﻢ ﻣﻨﺎﺻﺐ ﺭﺍﻗﻴﺔ ﰲ ﳎﺎﻝ ﺍﻟﻘﻀﺎﺀ ﻭﺍﻹﻓﺘﺎﺀ ﻭﺍﻟﺘﺪﺭﻳﺲ ﻭﺍﻹﺩﺍﺭﺓ ﻭﺍﻟﻌﻤﻞ ﺍﻟﺴﻴﺎﺳﻲ‪ ،‬ﻭﳒﺢ ﰲ‬

‫ﺃﻥ ﻳﹸﻜﻮﹼﻥ ﻣﻨﻬﻢ ﺗﻴﺎﺭﺍً ﻳﺪﻋﻮ ﺇﱃ ﺍﻻﺟﺘﻬﺎﺩ‪ ،‬ﻭﻳﻨﺒﺬ ﺍﻟﺘﻘﻠﻴﺪ‪.‬‬

‫‪ -٧‬ﻣﻼﺯﻣﺔ ﺑﻌﺾ ﺍﻷﺳﺎﺗﺬﺓ ﰲ ﲣﺼﺺ ﻣﻌﻴﹼﻦ‪:‬‬

‫ﻣﻦ ﻣﻨﻬﺞ ﺍﻟﺸﻮﻛﺎ�ﻲ ﰲ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﻣﻼﺯﻣﺘﻪ ﻟﺸﻴﺦ ﻣﻦ ﺍﻟﺸﻴﻮﺥ ﰲ ﲣﺼﺺ ﻣﻌﻴﹼﻦ ﻣﺪﹼﺓ ﻃﻮﻳﻠﺔ ﺣﺘﻰ ﻳﺴﺘﻮﰲ ﻣﺎ ﻋﻨﺪﻩ‪ .‬ﻓﻘﺪ ﻻﺯﻡ ﺃﲪـﺪ ﺍﺑﻦ ﳏﻤﺪ ﺍﳊﺮﺍﺯﻱ‬

‫)‪١١٥٨‬ﻫـ‪١٢٢٧/‬ﻫـ( ﺍﻟﺬﻱ ﻛﺎﻥ ﺷﻴﺨﺎً ﰲ ﺍﻟﻔﺮﻭﻉ‪ ،‬ﻭﳏﻘﱢﻘﺎً ﳍﺎ ﺛﻼﺙ ﻋﺸﺮﺓ ﺳﻨﺔ ﻭﲣﺮﹼﺝ ﻋﻠﻴﻪ ﻓﻴﻬﺎ)]‪ .([٨٦‬ﻭﻫﻨﺎ ﺗﱪﺯ ﻣﺮﺍﻋﺎﺓ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻟﻌﻨﺼﺮ ﺍﻟﻜﻔﺎﺀﺓ ﰲ‬

‫ﺍﺧﺘﻴﺎﺭ ﺷﻴﻮﺧﻪ‪ ،‬ﻭﺣﺮﺻﻪ ﻋﻠﻰ ﺃﺧﺬ ﻛﻞ ﻓﻦ ﻣﻦ ﺍﻟﻔﻨﻮﻥ ﻋﻦ ﺍﳌﺘﺨﺼﺼﲔ ﻭﺍﻟﺒﺎﺭﻋﲔ ﻓﻴﻪ‪ .‬ﻛﻤﺎ ﺗﻜﺸﻒ ﻣﻼﺯﻣﺘﻪ ﳌﺜﻞ ﻫﺬﺍ ﺍﻷﺳﺘﺎﺫ ﺳﻨﻮﺍﺕ ﻃﻮﻳﻠﺔ ﻋﻦ‬

‫ﺣﺮﺻﻪ ﻋﻠﻰ ﺇﺗﻘﺎﻥ ﺍﻟﻔﻦ ﻭﻋﻠﻰ ﺍﺳﺘﻴﻔﺎﺀ ﻛﻞ ﻣﺎ ﻋﻨﺪ ﺷﻴﺨﻪ ﻣﻦ ﻋﻠﻢ‪ ،‬ﻟﻴﺼﺒﺢ ﺑﻌﺪﻫﺎ ﻋﻤﺪﺓ ﰲ ﻫﺬﺍ ﺍﻟﺘﺨﺼﺺ‪ ،‬ﻭﻣﺮﺟﻌﺎً ﻣﻌﺘﱪﺍً ﻓﻴﻪ‪.‬‬

‫‪ -٨‬ﺍﻋﺘﻤﺎﺩ ﺃﺳﻠﻮﺏ ﺍﳌﻨﺎﻇﺮﺓ ﻣﻊ ﻛﺒﺎﺭ ﺍﻟﻌﻠﻤﺎﺀ‪:‬‬

‫ﺟﻠﺲ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻟﻠﺪﺭﺍﺳﺔ ﻋﻠـﻰ ﺍﻟﺸـﻴﺦ ﻋـﺒﺪ ﺍﻟﻘـﺎﺩﺭ ﺑﻦ ﺃﺣـﻤﺪ )‪١١٣٥‬ﻫـ‪١٢٠٧/‬ﻫـ(‪ ،‬ﻭﻗﺪ ﻭﺻﻒ ﺷﻴﺨﻪ ﺑﺄ�ﻪ ﺍﶈﺪﹼﺙ ﺍﳊﺎﻓﻆ ﺍﳌُﺴﻨﹺﺪ ﺍﺠﻤﻟﺘﻬﺪ ﺍﳌﻄﻠﻖ‬

‫ﺍﳌﺘﺒﺤﹼﺮ ﰲ ﲨﻴﻊ ﺍﳌﻌﺎﺭﻑ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﻭﻟﻘﺪ ﺃُﻗﺮ ﻟﻪ ﺑﺎﻟﺘﻔﺮﹼﺩ ﰲ ﲨﻴﻊ ﺃ�ﻮﺍﻉ ﺍﻟﻌﻠﻮﻡ ﺑﻌﺪ ﻣﻮﺕ ﺍﻟﻌﻼﻣﺔ ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺍﻷﻣﲑ‪ .‬ﻭﻛﺎﻥ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺣﲔ ﺟﻠﻮﺳﻪ‬

‫ﻟﻠﺘﻠﻘﻲ ﻋﻦ ﻫﺬﺍ ﺍﻟﺸﻴﺦ ﻗﺪ ﺑﻠﻎ ﻣﻜﺎ�ﺔ ﻋﻠﻤﻴﺔ ﻣﺮﻣﻮﻗﺔ ﺃﻫﻠﺘﻪ ﻟﺘﻮﱄ ﺍﻹﻓﺘﺎﺀ)]‪ .([٨٧‬ﻓﻘﺪ ﺍﻣﺘﻠﻚ ﺃﺩﻭﺍﺕ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺑﻨﻰ ﻗﺎﻋﺪﺓ ﺻﻠﺒﺔ ﰲ ﺷﺘﻰ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﻟﺬﺍ ﺍﺧﺘﺎﺭ ﺃﻥ‬

‫ﺗﻜﻮﻥ ﺩﺭﺍﺳﺘﻪ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﰲ ﺷﻜﻞ ﻣﻨﺎﻇﺮﺍﺕ ﻭﻣﻄﺎﺭﺣﺎﺕ ﻻ ﺷﻜﻞ ﺇﻟﻘﺎﺀ ﻭﺗﻠﻘﲔ‪ ،‬ﻭﻗﺪ ﳕّﻰ ﻫﺬﺍ ﺍﻷﺳﻠﻮﺏ ﺍﻟﺘﻌﻠﻴﻤﻲ ﻋﻨﺪ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻗﺪﺭﺓ ﻓﺎﺋﻘﺔ ﻋﻠﻰ‬

‫ﺍﻟﺘﺤﻠﻴﻞ ﻭﺍﻟﻨﻘﺪ‪ ،‬ﻛﻤﺎ ﺷﺠﻌﻪ ﻋﻠﻰ ﺧﻮﺽ ﻏﻤﺎﺭ ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ ﻭﺍﻹ�ﺘﺎﺝ ﺍﻟﻔﻜﺮﻱ‪ ،‬ﺇﺫ ﺗﻮﹼﺟﺖ ﺟﻞّ ﺗﻠﻚ ﺍﳌﻨﺎﻇﺮﺍﺕ ﺑﺮﺳﺎﺋﻞ ﻋﻠﻤﻴﺔ ﻗﻴﻤﺔ‪ .‬ﻭﻟﻘﺪ ﻭﺻﻒ‬

‫ﺍﻟﺸﻮﻛﺎ�ﻲ ﻫﺬﺍ ﺍﳌﻨﻬﺞ ﻗﺎﺋﻼ‪:‬‬

‫»ﻭﻛﺎ�ﺖ ﺍﻟﻘﺮﺍﺀﺍﺕ ﲨﻴﻌﻬﺎ ﳚﺮﻱ ﻓﻴﻬﺎ ﻣﻦ ﺍﳌﺒﺎﺣﺚ ﺍﳉﺎﺭﻳﺔ ﻋﻠﻰ ﳕﻂ ﺍﻻﺟﺘﻬﺎﺩ ﰲ ﺍﻹﺻﺪﺍﺭ ﻭﺍﻹﻳﺮﺍﺩ ﻣﺎ ﺗﺸﺪ ﺇﻟﻴﻪ ﺍﻟﺮﺣﺎﻝ‪ ،‬ﻭﺭﲟﺎ ﺍﳒﺮ ﺍﻟﺒﺤﺚ ﺇﱃ ﲢﺮﻳﺮ‬

‫ﺭﺳﺎﺋﻞ ﻣﻄـﻮﻟﺔ‪ ،‬ﻭﻭﻗﻊ ﻣﻦ ﻫﺬﺍ ﻛﺜﲑ‪ ،‬ﻭﻛﻨﺖ ﺃﺣﺮﹼﺭ ﻣﺎ ﻳﻈﻬﺮ ﱄ ﰲ ﺑﻌﺾ ﺍﳌﺴﺎﺋﻞ ﻭﺃﻋﺮﺿﻪ ﻋﻠﻴﻪ‪ ،‬ﻓﺈﻥ ﻭﺍﻓﻖ ﻣﺎ ﻟﺪﻳﻪ ﻣﻦ ﺍﺟﺘﻬﺎﺩﻩ ﰲ ﺗﻠﻚ ﺍﳌﺴﺄﻟﺔ ﻗﺮﻇﻪ ﺗﺎﺭﺓ‬

‫ﺑﺎﻟﻨﻈﻢ ﺍﻟﻔﺎﺋﻖ ﻭﺗﺎﺭﺓ ﺑﺎﻟﻨﺜﺮ ﺍﻟﺮﺍﺋﻖ‪ ،‬ﻭﺇﻥ ﱂ ﻳﻮﺍﻓﻖ ﻛﺘﺐ ﻋﻠﻴﻪ‪ ،‬ﺛﻢ ﺃﻛﺘﺐ ﻋﻠﻰ ﻣﺎ ﻛﺘﺒﻪ ﺛﻢ ﻛﺬﻟﻚ‪ ،‬ﻓﺈﻥ ﺑﻌﺾ ﺍﳌﺴﺎﺋﻞ ﺍﻟﱵ ﻭﻗﻌﺖ ﻓﻴﻬﺎ ﺍﳌﺒﺎﺣﺜﺔ ﺣﺎﻝ ﺍﻟﻘﺮﺍﺀﺓ‬

‫ﺍﺟﺘﻤﻊ ﻣﺎ ﺣﺮﺭﺗﻪ ﻭﺣﺮﹼﺭﻩ ﻓﻴﻬﺎ ﺇﱃ ﺳﺒﻊ ﺭﺳﺎﺋﻞ«)]‪.([٨٨‬‬

‫ﻭﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﻟﻔﺎﺿﻞ ﻣﻦ ﲨﻠﺔ ﻣﻦ ﺭﻏّﺐ ﺍﻟﺸﻮﻛﺎ�ﻲ ﰲ ﺗﺄﻟﻴﻒ ﺷﺮﺡ ﻋﻠﻰ \\\"ﺍﳌﻨﺘﻘﻰ\\\")]‪ ،([٨٩‬ﺍﻟﺬﻱ ﲰﺎﻩ \\\"�ﻴﻞ ﺍﻷﻭﻃﺎﺭ ﺷﺮﺡ ﻣﻨﺘﻘﻰ‬

‫ﺍﻷﺧﺒﺎﺭ\\\"‪.‬‬
‫ﻭﺍﳋﻼﺻﺔ‪ :‬ﺃﻥ ﻣﻨﻬﺞ ﺍﻟﺸﻮﻛﺎ�ﻲ ﰲ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﻗﺪ ﺍﺳﺘﺠﻤﻊ ﺍﻷﺑﻌﺎﺩ ﺍﻟﺜﻼﺛﺔ ﻟﻠﻌﻤﻠﻴﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﺍﻟﻨﻤﻮﺫﺟﻴﺔ‪ :‬ﺍﻟﺒﻌﺪ ﺍﻟﻌﻠﻤﻲ ﺍﻷﻛﺎﺩﳝﻲ‪ ،‬ﺍﻟﺒﻌﺪ ﺍﻟﺜﻘﺎﰲ‪ ،‬ﺍﻟﺒﻌﺪ ﺍﳌﻬﲏ‪.‬‬

‫ﻛﻤﺎ ﲤﻴﹼﺰ ﺑﺘﻨﻮﻉ ﺃﺳـﺎﻟﻴﺐ ﺍﻟﺘﻌﻠّﻢ‪ :‬ﺍﳌـﻼﺯﻣﺔ‪ ،‬ﻭﺍﳌﻨﺎﻇﺮﺓ‪ ،‬ﻭﺍﻟﺘﻌﻠﻢ ﺍﻟﺬﺍﺗـﻲ‪ ،‬ﺍﻟﱵ ﺃﺳﻬﻤﺖ ﰲ ﺗﻔﺘﻴﻖ ﻋﻮﺍﻣﻞ ﺍﻟﺘﻔﻮﻕ ﻭﺍﻹﺑﺪﺍﻉ ﰲ ﺷﺨﺼﻴﺘﻪ ﺍﻟﻌﻠﻤﻴﺔ‪.‬‬

‫ﺛﺎﻟﺜﺎً‪ :‬ﺗﺬﻭﻕ ﺍﻟﻌﻤﻞ ﺍﻹﺑﺪﺍﻋﻲ‪:‬‬

‫ﻟﻘﺪ ﻛﺎ�ﺖ ﻣﻦ ﺃﻭﱃ ﺧﻄﻮﺍﺕ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺍﻟﺬﺍﺗﻴﺔ ﰲ ﻃﺮﻳﻖ ﺍﻻﺟﺘﻬﺎﺩ ﻭﺍﻟﺘﺠﺪﻳﺪ ﺗﺬﻭﻗﻪ ﻟﻠﻌﻤﻞ ﺍﻻﺟﺘﻬﺎﺩﻱ ﻭﺍﻟﺘﺠﺪﻳﺪﻱ ﻟﻌﻠﻤﺎﺀ ﺃﻓﺬﺍﺫ ﻣﺜّﻠﻮﺍ ﻣﻨﻌﻄﻔﺎﺕ ﻫﺎﻣﺔ ﰲ‬

‫ﺗﺎﺭﻳﺦ ﺍﻟﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻓﻘﺪ ﺃﺷﺎﺭ ﺇﱃ ﺇﻋﺠﺎﺑﻪ ﺍﻟﺸﺪﻳﺪ ﺑﻘﺪﺭﺍﺕ ﺍﳌﻨﺎﻇﺮﺓ ﻭﺍﻟﺘﺼﻨﻴﻒ ﻟﻠﻤﺆﻟﻔﺎﺕ ﻟﺪﻯ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﻭﺍﺑﻦ ﺣﺰﻡ‪ ،‬ﻭﺍﺑﻦ ﺗﻴﻤﻴﺔ)]‪ .([٩٠‬ﻗﺎﻝ‬

‫ﰲ ﺗﺮﲨﺘﻪ ﻻﺑﻦ ﺗﻴﻤﻴﺔ‪"\\\ :‬ﺃ�ﺎ ﻻ ﺃﻋﻠﻢ ﺑﻌﺪ ﺍﺑﻦ ﺣﺰﻡ ﻣﺜﻠﻪ‪ ،‬ﻭﻣﺎ ﺃﻇﻨﻪ ﲰﺢ ﺍﻟﺰﻣﺎﻥ ﻣﺎ ﺑﻴـﻦ ﺍﻟﺮﺟﻠﻴـﻦ ﲟﻦ ﺷﺎﲠﻬﻤﺎ‪ ،‬ﺃﻭ ﻳﻘﺎﺭﲠﻤﺎ\\\")]‪.([٩١‬‬

‫ﺇﻥ ﺍﻟﻘﺪﺭﺓ ﺍﻹﺩﺭﺍﻛﻴﺔ ﻟﻠﻌﻤﻞ ﺍﻹﺑﺪﺍﻋﻲ ﻋﻨﺪ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺗﺆﻛﺪ ﺃﻥ ﻟﺪﻳﻪ ﺍﺳﺘﻌﺪﺍﺩﺍﺕ ﺗﺴﻤﺢ ﻟﻪ ﺑﺎﻟﺘﻤﻴﻴﺰ ﺑﲔ ﺍﻟﻌﻤﻞ ﺍﻹﺑﺪﺍﻋﻲ‪ ،‬ﻭﻣﺎ ﻻ ﻳﺮﺗﻘﻲ ﺇﱃ ﺫﻟﻚ‪.‬‬

‫ﺭﺍﺑﻌﺎً‪ :‬ﺍﳌﻌﺮﻓﺔ ﺍﳌﻮﺳﻮﻋﻴﺔ‪:‬‬

‫ﺇﻥ ﺍﳌﻄﻠﻊ ﻋﻠﻰ ﻣﺎ ﺃﻭﺭﺩﻩ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻣﻦ ﺃﲰﺎﺀ ﺍﻟﻜﺘﺐ ﺍﻟﱵ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﻓﻴﻬﺎ ﻋﻠﻰ ﻳﺪ ﻣﺸﺎﳜﻪ ﰲ ﻛﺘﺎﺑﻪ \\\"ﺍﻟﺒﺪﺭ ﺍﻟﻄﺎﻟﻊ\\\"‪ ،‬ﻭﺍﻟﻜﺘﺐ ﺍﻟﱵ ﺗﻠﻘﺎﻫﺎ ﻋﻦ ﻃﺮﻳﻖ‬

‫ﺍﻹﺟﺎﺯﺓ ﺍﻟﱵ ﲨﻌﻬﺎ ﰲ ﻣﺼﻨﻔﻪ \\\"ﺇﲢﺎﻑ ﺍﻷﻛﺎﺑﺮ ﺑﺈﺳﻨﺎﺩ ﺍﻟﺪﻓﺎﺗﺮ\\\" ﺍﻟﱵ ﻗﺎﺭﺑﺖ ﺛﻼﺛﺔ ﻭﺳﺒﻌﲔ ﻭﺛﻼﲦﺎﺋﺔ ﻣﺆﻟﻒ)]‪ ([٩٢‬ﰲ ﳐﺘﻠﻒ ﺍﻟﻌﻠﻮﻡ ﻭﺍﻟﻔﻨﻮﻥ‪ ،‬ﻳﺪﺭﻙ‬

‫ﻣـﺪﻯ ﻣﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﻣﻦ ﺗﻨﻮﻉ ﰲ ﺍﻟﺜﻘﺎﻓﺔ ﻭﺍﺗﺴﺎﻉ ﻓـﻲ ﻓﻨﻮﻥ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﻛﻤﺎ ﻳﺪﺭﻙ ﺃﺛﺮ ﻫـﺬﻩ ﺍﳌﻌﺮﻓﺔ ﺍﳌﻮﺳـﻮﻋﻴﺔ ﰲ ﲢﺮﻳﺮﻩ ﻣﻦ ﺍﻟﺘﻘﻠﻴﺪ ﻭﺗﻔﻌﻴﻞ �ﺰﻋﺘﻪ‬

‫ﺍﻻﺟﺘﻬﺎﺩﻳﺔ‪.‬‬

‫ﻓﺎﻟﺸﻮﻛﺎ�ﻲ ﺭﲪﻪ ﺍﻪﻠﻟ ﱂ ﻳﺴﺠﻦ �ﻔﺴﻪ ﰲ ﻋﻠﻢ ﻭﺍﺣﺪ ﻣﻦ ﻋﻠﻮﻡ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﺑﻞ ﲤﻜﻦ ﻣﻦ ﻛﻞّ ﺍﻟﺘﺨﺼـﺼﺎﺕ ﺍﻟﺸﺮﻋﻴﺔ ﻭﺑﻠﻎ ﻓﻴﻬﺎ ﻣﺒﻠﻎ ﺍﻻﺟﺘﻬﺎﺩ ﻭﺍﻹﺑﺪﺍﻉ‪.‬‬

‫ﻓﻔﻲ ﻓﻦ ﺍﻟﺘﻔﺴﲑ ﱂ ﻳﺘﱭﹼ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻣﻨﺎﻫﺞ ﺍﳌﻔﺴﺮﻳﻦ ﻗﺒﻠﻪ‪ ،‬ﺍﻟﱵ ﺍﳓﺼﺮﺕ ﰲ ﺍﻟﻐﺎﻟﺐ ﻓـﻲ ﻣﺴﻠﻜﲔ‪ :‬ﺇﻣﺎ ﺍﻻﻗﺘـﺼﺎﺭ ﻋﻠﻰ ﳎﺮﺩ ﺍﻟﺮﻭﺍﻳﺔ‪ ،‬ﻭﺇﻣﺎ ﺍﻻﻗﺘﺼﺎﺭ ﻋﻠﻰ ﻣﺎ‬

‫ﺗﻘﺘﻀﻴﻪ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﻣﺎ ﺗﻔﻴﺪﻩ ﺍﻟﻌﻠﻮﻡ ﺍﻵﻟﻴﺔ)]‪ ،([٩٣‬ﺑﻞ ﺻﻤﹼﻢ ﻣﻨﻬﺠﺎً ﺧﺎﺻﺎً ﲨﻊ ﻓﻴﻪ ﺑﲔ ﺍﻟﺮﻭﺍﻳﺔ ﻭﺍﻟﺪﺭﺍﻳﺔ‪ ،‬ﻭﺍﻋﺘﻤﺪ ﻓﻴﻪ ﺃﺳﻠﻮﺏ ﺍﳌﻘﺎﺭ�ﺔ ﺑﲔ ﺍﻟﺘﻔﺎﺳﲑ ﺍﻟﱵ‬

‫ﺳﺒﻘﺘﻪ ﻭﺍﻟﱰﺟﻴﺢ ﺑﻴـﻦ ﺁﺭﺍﺋﻬﺎ)]‪ ،([٩٤‬ﻭﺟﻌﻞ ﻋﻨﻮﺍﻥ ﺗﻔﺴﲑﻩ ﺩﺍﻻً ﻋﻠﻰ ﻣﻨﻬﺠـﻪ ﺇﺫ ﲰﺎﻩ‪"\\\ :‬ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ﺍﳉﺎﻣﻊ ﺑﲔ ﻓﲏ ﺍﻟﺮﻭﺍﻳﺔ ﻭﺍﻟﺪﺭﺍﻳﺔ ﻣﻦ ﻋﻠﻢ‬

‫ﺍﻟﺘﻔﺴﲑ\\\"‪.‬‬

‫ﻛﻤﺎ ﺳﺎﻫﻢ ﰲ ﻋﻠﻢ ﺍﳊﺪﻳﺚ‪ ،‬ﺍﻟﺬﻱ ﺍﻋﺘﱪ ﺍﻟﺘﻀﻠﻊ ﻓﻴﻪ ﺷﺮﻃﺎً ﻟﻠﻌﺎﱂ ﺍﺠﻤﻟﺘﻬﺪ‪ ،‬ﻭﻟﻜﻞ ﻣﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳﹸﺴﻬﻢ ﰲ ﻓﻦ ﻣﻦ ﻓﻨﻮﻥ ﺍﻟﺸﺮﻳﻌﺔ ﺑﺈ�ﺘﺎﺝ ﻋﻠﻤﻲ)]‪ ،([٩٥‬ﲟﺆﻟﻔﺎﺕ‬

‫ﻛﺎ�ﺖ ﺑﺮﻫﺎ�ﺎً ﺳﺎﻃﻌﺎً ﻋﻠﻰ ﻏﺰﺍﺭﺓ ﻋﻠﻤﻪ ﻭﻋﻠﻮﹼ ﻛﻌﺒﻪ ﰲ ﺧﺼﻮﺹ ﻫﺬﺍ ﺍﻟﻔﻦ‪ ،‬ﺃﳘﻬﺎ ﻛﺘﺎﺑﻪ \\\"�ﻴﻞ ﺍﻷﻭﻃﺎﺭ ﺷﺮﺡ ﻣﻨﺘﻘﻰ ﺍﻷﺧﺒﺎﺭ\\\" ﺍﻟﺬﻱ ﻛﺎﻥ ﺑﺎﻛﻮﺭﺓ ﺇ�ﺘﺎﺟﻪ‬

‫ﺍﻟﻌﻠﻤﻲ‪.‬‬

‫ﺃﻣﺎ ﰲ ﺍﻟﻔﻘﻪ ﻓﻘﺪ ﺍﻃﻠﻊ ﺍﻃﻼﻋﺎً ﻭﺍﺳﻌﺎً ﻋﻠﻰ ﻓﻘﻪ ﺍﻷﺋﻤﺔ ﺍﻷﺭﺑﻌﺔ ﻭﺍﻟﻔﻘﻪ ﺍﻟﺰﻳﺪﻱ‪ ،‬ﻭﺃﱂّ ﲟﺴﺎﺋﻞ ﺍﳋﻼﻑ ﺑﲔ ﺍﻟﻌﻠﻤﺎﺀ ﻭﻣﻨﺎﻫﺞ ﺍﻻﺳﺘﺪﻻﻝ‪ ،‬ﻭﺗﻌﺎﻣﻞ ﻣﻊ ﻣﺼﺎﺩﺭﻫﻢ‬

‫ﺍﻟﻔﻘﻬﻴﺔ ﺗﻌﺎﻣﻼﹰ ﺍ�ﺘﻘﺎﺩﻳﺎً‪ ،‬ﺑﻞ ﳒﺪﻩ ﻳﹸﻨﺼﹼﺐ �ﻔﺴﻪ ﺣﻜﻤﺎً ﺑﻴﻨﻪ ﻭﺑﲔ ﳐﺎﻟﻔﻴﻪ‪ ،‬ﺑﻞ ﻭﺑﻴﻨﻬﻢ ﺃ�ﻔﺴﻬﻢ ﺇﺫﺍ ﺍﺧﺘﻠﻔﻮﺍ‪ ،‬ﻳﻈﻬﺮ ﺫﻟﻚ ﺟﻠﻴ‪‬ﺎ ﰲ ﻛﺘﺎﺑﻪ \\\"ﺍﻟﺴﻴﻞ ﺍﳉﺮﺍﺭ ﺍﳌﺘﺪﻓﻖ‬

‫ﻋﻠﻰ ﺣﺪﺍﺋﻖ ﺍﻷﺯﻫﺎﺭ\\\")]‪.([٩٦‬‬

‫ﻭﰲ ﻛﺘﺎﺑﻪ ﺍﻷﺻﻮﱄ \\\"ﺇﺭﺷﺎﺩ ﺍﻟﻔﺤﻮﻝ ﺇﱃ ﲢﻘﻴﻖ ﺍﳊﻖ ﻣﻦ ﻋﻠﻢ ﺍﻷﺻﻮﻝ\\\"‪ ،‬ﺗﻨﺎﻭﻝ ﺍﳌﺎﺩﺓ ﺍﻷﺻﻮﻟﻴﺔ ﻋﻠﻰ ﳓﻮ ﺟﺪﻳﺪ ﻗﻮﺍﻣﻪ ﺍﻟﺘﺤﻘﻴﻖ ﻭﺍﻟﺘﻤﺤﻴﺺ‪ ،‬ﺇﺫ ﺍﻟﺘﺰﻡ‬

‫ﻓﻴﻪ ﺗﻮﺿﻴﺢ ﺍﻟﺮﺍﺟﺢ ﻣﻦ ﺍﳌﺮﺟﻮﺡ ﻣﻦ ﺍﻵﺭﺍﺀ‪ ،‬ﻭﺍﻟﺴﻘﻴﻢ ﻣﻦ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﻣﺎ ﻳﺼﻠﺢ ﻣﻦ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﻟﻠﺮﺩ ﺇﻟﻴﻪ‪ ،‬ﻭﻣﺎ ﻻ ﻳﺼﻠﺢ ﻣﻨﻪ ﻟﻠﺘﻌﻮﻳﻞ ﻋﻠﻴﻪ)]‪.([٩٧‬‬
 ‫ﻛﻤﺎ ﺍﺳﺘﻮﻋﺐ ﰲ ﻋﻠﻢ ﺍﻟﻜﻼﻡ ﺍﻟﺮﺻﻴﺪ ﺍﳌﻌﺮﰲ ﻟﻠﻤﺪﺍﺭﺱ ﺍﻟﻜﻼﻣﻴﺔ ﺍﻟﱵ ﻋﺮﻓﻬﺎ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭ�ﺎﻗﺶ ﻣﻨﺎﻫﺞ ﻋﻠﻤﺎﺋﻬﺎ ﰲ ﺇﺛﺒﺎﺕ ﺍﻷﺻﻮﻝ ﻭﺍﻟﻌﻘﺎﺋﺪ‬

‫ﻭﺍﻟﺼﻔﺎﺕ‪ ،‬ﻭﺳﺠﹼﻞ ﻣﻮﻗﻔﻪ ﺍﻟﻌﻠﻤﻲ ﻣﻦ ﻣﻨﺎﻫﺞ ﺍﻻﺳﺘﺪﻻﻝ ﰲ ﺍﻟﻌﻘﻴﺪﺓ)]‪.([٩٨‬‬

‫ﻛﻤﺎ ﺃﻭﱃ ﻋﻨﺎﻳﺔ ﺑﺎﻟﻐﺔ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﺳﺎﻫﻢ ﰲ ﻋﻠﻮﻣﻬﺎ ﲟﺆﻟﻔﺎﺕ ﺃﳘﻬﺎ \\\"�ﺰﻫﺔ ﺍﻷﺣﺪﺍﻕ ﰲ ﻋﻠﻢ ﺍﻻﺷﺘﻘﺎﻕ\\\"‪ ،‬ﻭ\\\"ﺍﻟﺮﻭﺽ ﺍﻟﻮﺳﻴﻊ ﰲ ﺍﻟﺪﻟﻴﻞ ﺍﳌﻨﻴﻊ‬

‫ﻋﻠﻰ ﻋﺪﻡ ﺍﳓﺼﺎﺭ ﻋﻠﻢ ﺍﻟﺒﺪﻳﻊ\\\")]‪.([٩٩‬‬

‫ﻭﺍﻟﺴﺮ ﰲ ﺑﻠﻮﻍ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻣﺒﻠﻎ ﺍﻻﺟﺘﻬﺎﺩ ﻭﺍﻹﺑﺪﺍﻉ ﰲ ﳐﺘﻠﻒ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ �ﻈﺮﺗﻪ ﺍﳌﻌﺮﻓﻴﺔ ﻟﻠﻌﻠﻢ‪ ،‬ﺇﺫ ﻳﺮﻯ ﺃﻥ ﺍﻟﻌﻠﻢ ﻳﺘﺴﻊ ﻭﻳﺘﻄﻮﺭ ﺑﺈﺿﺎﻓﺔ ﻣﻔﺮﺩﺍﺕ ﺟﺪﻳﺪﺓ‬

‫ﺗﻨﺪﺭﺝ ﲢﺖ ﻛﻠﻴﺎﺗﻪ‪ ،‬ﻭﻫﺬﺍ ﻳﻔﺴﺮ ﺇﺿﺎﻓﺘﻪ ﺇﱃ ﻋﻠﻢ ﺍﻟﺒﺪﻳﻊ ﺻﻮﺭﺍً ﺟﺪﻳﺪﺓ ﱂ ﻳﻌﺮﻓﻬﺎ ﺍﻟﱰﺍﺙ ﺍﻷﺩﺑﻲ ﺍﻟﻌﺮﺑﻲ ﰲ ﻛﺘﺎﺑﻪ \\\"ﺍﻟﺮﻭﺽ ﺍﻟﻮﺳﻴﻊ\\\" ﺍﻟﺴﺎﺑﻖ ﺫﻛﺮﻩ‪.‬‬

‫ﻭﳑﺎ ﺳﺒﻖ ﳝﻜﻦ ﺍﻟﻘﻮﻝ‪ :‬ﺇﻥﱠ ﻋﻘﻠﻴﺔ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﺘﺠﺪﻳﺪﻳﺔ ﺍ�ﺒﺜﻘﺖ ﺃﺳﺎﺳﺎً ﻋﻦ ﺗﻼﻗﺢ ﳐﺘﻠﻒ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻭﻋﺪﻭﻟﻪ ﻋﻦ ﺍﻹﻓﺮﺍﻁ ﰲ ﺍﻟﺘﺨﺼﺺ ﺍﳌﺘﻘﻮﻗﻊ‬

‫ﰲ ﻓﺮﻉ ﻣﻦ ﻓﺮﻭﻋﻬﺎ‪ ،‬ﺫﻟﻚ ﺃﻥ ﺍﻟﺘﺨﺼﺼﺎﺕ ﺍﻟﻔﺮﻋﻴﺔ ﰲ ﺃﻱ �ﻮﻉ ﻣﻦ ﺃ�ﻮﺍﻉ ﺍﻟﻌﻠﻮﻡ ‪ -‬ﻣﻬـﻤﺎ ﻛﺎﻥ ﺍﻻﺟﺘﻬﺎﺩ ﻓﻴﻬﺎ ‪ -‬ﻻ ﺗﻨﺘﺞ ﻋﻠﻰ ﺍﳌﺴﺘﻮﻯ ﺍﻟﻌﻠﻤﻲ ﻭﺍﳌﻌﺮﰲ ﺇﺑﺪﺍﻋﺎﺕ‬

‫ﻛﺜﲑﺓ‪ .‬ﻟﻜﻦ ﺍﻟﺘﺠﺎﻭﺯ ﺍﳉﺰﺋﻲ ﻟﻠﺘﺨﺼﺺ ﺍﻟﻔﺮﻋﻲ‪ ،‬ﻭﺍﻟﺘﻤﻜﻦ ﻣﻦ ﺳﺎﺋﺮ ﺍﻟﺘﺨﺼﺼﺎﺕ ﺍﻟﻔﺮﻋﻴﺔ ﺍﻷﺧﺮﻯ ﺍﻟﱵ ﺗﻨﺪﺭﺝ ﺿﻤﻦ �ﻮﻉ ﻭﺍﺣﺪ ﻣﻦ ﺃ�ﻮﺍﻉ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﻭﺍﻟﺘﻼﻗﺢ‬

‫ﺍﳌﻌﺮﰲ ﺑﻴﻨﻬﺎ‪ ،‬ﻫﻮ ﺍﻟﺬﻱ ﻳﻔﺘﺢ ﺁﻓﺎﻕ ﺍﻻﺟﺘﻬﺎﺩ ﻭﺍﻟﺘﺠﺪﻳﺪ‪.‬‬

‫ﻭﺍﳉﺪﻳﺮ ﺑﺎﻟﺬﻛﺮ ﺃﻥ ﺍﻟﺘﻼﻗﺢ ﺍﳌﻌﺮﰲ ﰲ ﻓﻜﺮ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﱂ ﻳﻨﺤﺼﺮ ﰲ ﺩﺍﺋﺮﺓ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﺑﻞ ﺗﻌﺪﺍﻫﺎ ﺇﱃ ﺩﻭﺍﺋﺮ ﻣﻌﺮﻓﻴﺔ ﺃﺧﺮﻯ )ﺍﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻋﻘﻠﻴﺔ‪،‬‬

‫ﻓﻠﺴﻔﻴﺔ(‪ ،‬ﻓﺎﻟﺸﻮﻛﺎ�ﻲ ﻃﻠﺐ ﳐﺘﻠﻒ ﺍﻟﻌﻠﻮﻡ ﻭﺍﻟﻔﻨﻮﻥ‪ ،‬ﻭﱂ ﳛﺼﺮ �ﻔﺴﻪ ﰲ ﺩﺍﺋﺮﺓ ﺍﻟﻌﻠﻮﻡ ﺫﺍﺕ ﺍﻟﺼﻠﺔ ﺍﳌﺒﺎﺷﺮﺓ ﺑﺎﻟﻨﺺ ﺍﻟﺸﺮﻋﻲ‪ ،‬ﺑﻞ ﺗﻔﺘّﺢ ﻋﻠﻰ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‬

‫ﻛﺎﻟﺘﺎﺭﻳﺦ ﻭﺍﻟﱰﺑﻴﺔ‪ ،‬ﻭﺍﻟﻌﻠﻮﻡ ﺍﻟﻌﻘﻠﻴﺔ ﻛﺎﻟﻌﻠﻢ ﺍﻟﺮﻳﺎﺿﻲ ﻭﺍﻹﳍﻲ ﻭﺍﻟﻄﺒﻴﻌﻲ)]‪...([١٠٠‬ﺇﱁ‪.‬‬

‫ﻭﻫﺬﺍ ﻣﺎ ﳒﺪﻩ ﰲ ﺍﳊﻘﻴﻘﺔ‪ ،‬ﻛﻤﺎ ﻳﻘﻮﻝ ﻗﺎﺳﻢ ﺍﻟﺸﺮﺍﺟﻲ‪"\\\ :‬ﰲ ﻃﻠﻴﻌﺔ ﺍﻫﺘﻤﺎﻣﺎﺕ ﺍﻟﱰﺑﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ ﺍﻟﱵ ﺗﻨﺎﺩﻱ ﺑﺎﻹﻋﺪﺍﺩ ﺍﻟﺜﻘﺎﰲ ﺍﻟﺬﻱ ﳜﺮﺝ ﺍﻟﺪﺍﺭﺱ ﻣﻦ‬

‫ﺳﺠﻦ ﻣﺎﺩﺓ ﺍﻟﺘﺨﺼﺺ‪ ،‬ﻭﺗﻄﺎﻟﺐ ﺑﺎﻹﻋﺪﺍﺩ ﺍﻟﺮﺃﺳﻲ )ﺍﻟﺘﺨﺼﺼﻲ( ﻭﺍﻷﻓﻘﻲ )ﺍﻟﺜﻘﺎﰲ( ﰲ ﻭﻗﺖ ﻭﺍﺣﺪ\\\")]‪.([١٠١‬‬

‫ﻭﻛﺎ�ﺖ �ﺘﻴﺠﺔ ﻫﺬﺍ ﺍﻟﺘﻔﺘﺢ ﻋﻠﻰ ﺍﻟﻌﻠﻮﻡ ﺍﳌﺨﺘﻠﻔﺔ ﺃﻥ ﺻﺎﻍ ﺍﻟﺸﻮﻛﺎ�ﻲ �ﻈﺮﻳﺔ ﰲ ﺍﳌﻌﺮﻓﺔ ﺿﺒﻂ ﻓﻴﻬﺎ ﻣﺼﺎﺩﺭ ﺍﳌﻌﺮﻓﺔ ﻭﻫﻲ‪ :‬ﺍﳊﻮﺍﺱ‪ ،‬ﺍﻟﻌﻘﻞ‪ ،‬ﺍﻟﻘﻠﺐ ﺃﻭﺍﻟﻮﺟﺪﺍﻥ‪،‬‬

‫ﻭﺍﳋﱪ؛ ﻭﺃ�ﻮﺍﻋﻬﺎ ﻭﻫﻲ‪ :‬ﺍﳌﻌﺮﻓﺔ ﺍﻟﻌﻘﻠﻴﺔ ﻭﺍﳊﺴﻴﺔ ﻭﺍﻟﻨﻘﻠﻴﺔ‪.‬‬

‫ﻛﻤﺎ ﺻﻨﹼﻒ ﻣﻮﺿﻮﻋﺎﺕ ﺍﳌﻌﺮﻓﺔ ﺇﱃ ﺻﻨﻔﲔ‪ :‬ﻣﻮﺿﻮﻋﺎﺕ ﻋﺎﱂ ﺍﻟﻐﻴﺐ ﻭﻫﻲ ﺗﺪﺭﻙ ﺑﺎﻟﺴﻤﻊ‪ ،‬ﻭﻏﺎﻳﺔ ﻣﺎ ﳝﻠﻜﻪ ﺍﻟﻌﻘﻞ ﻫﻮ ﺇﺛﺒﺎﲥﺎ؛ ﻭﻣﻮﺿﻮﻋﺎﺕ ﻋﺎﱂ ﺍﻟﺸﻬﺎﺩﺓ‪،‬‬

‫ﻭﻳﺘﻌﺮﻑ ﻋﻠﻴﻬﺎ ﻣﻦ ﺧﻼﻝ ﺍﳊﺲ ﻭﺍﻟﻌﻘﻞ‪.‬‬

‫ﻛﻤﺎ ﺃﻛﺪﺕ �ﻈﺮﻳﺘﻪ ﰲ ﺍﳌﻌﺮﻓﺔ ﺃﻥ ﻣﻨﺎﻫﺞ ﺍﻟﺒﺤﺚ ﲣﺘﻠﻒ ﺑﺎﺧﺘﻼﻑ ﻣﻮﺿﻮﻋﺎﺕ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﻭﺃﻥ ﻟﻜﻞ �ﻮﻉ ﻣﻦ ﺍﳌﻮﺿﻮﻋﺎﺕ ‪ -‬ﻭﻫﻲ ﰲ �ﻈﺮﻩ ﺛﻼﺛﺔ‪ :‬ﺍﻟﻐﻴﺐ‪ ،‬ﻭﺍﻟﻌﻠﻮﻡ‬

‫ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻭﺍﻟﻌﻠﻮﻡ ﺍﻟﻌﻘﻠﻴﺔ ‪ -‬ﻣﻨﻬﺠﻪ ﰲ ﺍﻟﺒﺤﺚ ﺍﻟﺬﻱ ﻳﺘﻼﺀﻡ ﻣﻊ ﻃﺒﻴﻌﺘﻪ‪.‬‬

‫ﻛﻤﺎ ﻋﺪﹼ ﺩﺭﺟﺎﺕ ﺍﻟﻴﻘﲔ ﺳﺘﺎً‪ :‬ﺍﻷﻭﻟﻴﺎﺕ ﺃﻱ ﺍﻟﺒﺪﻫﻴﺎﺕ‪ ،‬ﻭﺍﻟﻨﻘﻠﻴﺎﺕ‪ ،‬ﻭﺍﻟﻌﻘﻠﻴﺎﺕ‪ ،‬ﻭﺍﻟﻜﺮﺍﻣﺎﺕ‪ ،‬ﻭﺍﳌﺸﺎﻫﺪﺍﺕ‪ ،‬ﻭﺍﳊﺴﻴﺎﺕ‪ .‬ﻭﻫﻲ ﲣﺘﻠﻒ ﰲ �ﻈﺮﻩ ﺑﺎﺧﺘﻼﻑ‬

‫ﻃﺒﻴﻌﺔ ﺍﳌﻌﺮﻓﺔ‪ .‬ﻓﺎﳌﻌﺮﻓﺔ ﰲ ﻋﺎﱂ ﺍﻟﻐﻴﺐ ﺇﳕﺎ ﻳﻜﻮﻥ ﻣﺼﺪﺭﻫﺎ ﺍﳋﱪ ﺍﳌﻨﺰﻝ‪ ،‬ﻭﻳﻜﻮﻥ ﺍﻟﻴﻘﲔ ﰲ ﺍﻷﻣﻮﺭ ﺍﻟﻐﻴﺒﻴﺔ ﻳﻘﻴﻨﺎً ﻣﻄﻠﻘﺎً ﻻ ﳎﺎﻝ ﻟﻠﻌﻘﻞ ﻓﻴﻪ‪ .‬ﺃﻣﺎ ﰲ ﻋﺎﱂ ﺍﻟﺸﻬﺎﺩﺓ‬

‫ﻓﺎﻟﻌﻘﻞ ﻗﺎﺩﺭ ﻋﻠﻰ ﺇﺩﺭﺍﻙ ﺍﻷﻣﻮﺭ ﺍﳌﺸﺎﻫﺪﺓ ﻟﻜﻦ ﺇﺩﺭﺍﻛﻪ ﻗﺎﺻﺮ ﻭﳏﺪﻭﺩ‪ ،‬ﻭﳍﺬﺍ ﳜﺘﻔﻲ ﺍﻟﻴﻘﲔ ﺍﳌﻄﻠﻖ‪ ،‬ﻭﻻ ﺗﺒﻘﻰ ﺇﻻ ﺍﻟﻨﺴﺒﻴﺔ ﻭﺍﻻﺣﺘﻤﺎﻟﻴﺔ)]‪.([١٠٢‬‬
‫ﻛﻤﺎ ﺃﲦﺮ ﺗﻔﺘﺤﻪ ﻋﻠﻰ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻌﻘﻠﻴﺔ ﻭﺍﻟﻔﻠﺴﻔﻴﺔ ﲢﻠﻴﻠﻪ ﻭﻣﻨﺎﻗﺸﺘﻪ ﻟﺒﻌﺾ ﺍﻻﲡﺎﻫﺎﺕ ﺍﻟﻔﻠﺴﻔﻴﺔ)]‪ ،([١٠٣‬ﻭﻛﺬﺍ ﺗﺄﻟﻴﻔﻪ ﰲ ﺑﻌﺾ ﺍﻟﻔﻨﻮﻥ ﺍﻟﺪﻗﻴﻘﺔ ﻛﻌﻠﻢ ﺍﳌﻨﻄﻖ‪ ،‬ﺇﺫ‬

‫ﺻﻨﻒ ﺭﺳﺎﻟﺘﻪ \\\"ﺍﳊﺪ ﺍﻟﺘﺎﻡ ﻭﺍﳊﺪ ﺍﻟﻨﺎﻗﺺ\\\" ﻭ ﻗﺪ �ﺎﻗﺶ ﻓﻴﻬﺎ ﺁﺭﺍﺀ ﺃﻫﻞ ﺍﳌﻨﻄﻖ‪ ،‬ﻭﺭﺳﺎﻟﺔ \\\"ﻓﺘﺢ ﺍﳋﻼﻕ\\\" ﺍﻟﱵ ﺍﺷﺘﻤﻠﺖ ﻋﻠىﺠﻮﺍﺏ ﻣﺎﺋﺔ‬

‫ﻭﲬﺴﲔ ﺳﺆﺍﻻً ﻓـﻲ ﻋﻠﻢ ﺍﳌﻨﻄﻖ)]‪.([١٠٤‬‬

‫ﻭﲤﺜّﻠﺖ ﺧﻠﻔﻴﺔ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺍﳌﻌﺮﻓﻴﺔ ﺍﻟﱵ ﺟﻌﻠﺘﻪ ﻳﻨﻔﺘﺢ ﻋﻠﻰ ﳐﺘﻠﻒ ﺍﻟﻌﻠﻮﻡ ﻓﻴﺪﺭﺳﻬﺎ ﻭﻳﹸﺪﺭﹼﺳﻬﺎ ﻭﻳﺆﻟﻒ ﻓﻴﻬﺎ‪ ،‬ﰲ �ﻈﺮﺗﻪ ﺇﱃ ﺍﻟﻌﻠﻮﻡ �ﻈﺮﺓ ﴰﻮﻟﻴﺔ ﺗﺘﺴﻊ ﻟﻜﻞ ﺃ�ﻮﺍﻉ‬

‫ﺍﳌﻌﺮﻓﺔ‪ .‬ﻟﺬﺍ ﳒﺪﻩ ﳛﺚ ﻋﻠﻰ ﺗﻌﻠّﻢ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻌﻘﻠﻴﺔ ﻭﺍﻟﻔﻠﺴﻔﻴﺔ‪ ،‬ﺍﻟﱵ ﻣﻨﻬﺎ ﺍﻟﻌﻠﻢ ﺍﻟﺮﻳﺎﺿﻲ‪ ،‬ﻭﺍﻟﻄﺒﻴﻌﻲ‪ ،‬ﻭﺍﻹﳍﻲ‪ ،‬ﻭﺍﳍﻨﺪﺳﻲ‪ ،‬ﻭﺍﳍﻴﺌﺔ )ﻋﻠﻢ ﺍﻟﻔﻠﻚ(‬

‫ﻭﺍﻟﻄﺐ)]‪ .([١٠٥‬ﻛﻤﺎ ﺃﻛﺪ �ﻈﺮﺗﻪ ﺍﻟﺸﺎﻣﻠﺔ ﻟﺴﺎﺋﺮ ﺍﻟﻌﻠﻮﻡ ﻓﻘﺎﻝ‪» :‬ﻭﺑﺎﳉﻤﻠﺔ ﻓﺎﻟﻌﻠﻢ ﺑﻜﻞ ﻓﻦ ﺧﲑ ﻣﻦ ﺍﳉﻬﻞ ﺑﻪ ﺑﻜﺜﲑ‪ ،‬ﻭﻻ ﺳﻴﻤﺎ ﻣﻦ ﺭﺷﹼﺢ �ﻔﺴﻪ ﻟﻠﻄﺒﻘﺔ ﺍﻟﻌﻠﻴﹼﺔ‬

‫ﻭﺍﳌﻨﺰﻟﺔ ﺍﻟﺮﻓﻴﻌﺔ«)]‪ ،([١٠٦‬ﺃﻱ ﻃﺒﻘﺔ ﺍﺠﻤﻟﺘﻬﺪﻳﻦ‪ ..‬ﻓﻬﺬﻩ ﺍﻟﻨﻈﺮﺓ ﺍﻟﺸﺎﻣﻠﺔ ﻟﻠﻌﻠﻮﻡ ﻣﻜّﻨﺘﻪ ﻣﻦ ﺍﻹﳌﺎﻡ ﲟﺨﺘﻠﻒ ﺍﻟﻔﻨﻮﻥ‪ ،‬ﻭﲰﺤﺖ ﺑﺎﻟﺘﻼﻗﺢ ﺍﳌﻌﺮﰲ ﺑﲔ ﲣﺼﺼﻪ‬

‫ﺍﻟﺪﻗﻴﻖ –ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ‪ -‬ﻭﺍﻟﺘﺨـﺼﺼﺎﺕ ﺍﻷﺧﺮﻯ‪.‬‬

‫ﻭﺍﳋﻼﺻﺔ‪ :‬ﺃﻥ ﲡﺎﻭﺯ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺣﺪﻭﺩ ﲣﺼﺼﻪ ﺍﻷﺻﻠﻲ ‪ -‬ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ‪ -‬ﻭﺍﺣﺘﻜﺎﻛﻪ ﺑﺘﺨﺼﺼﺎﺕ ﺃﺧﺮﻯ ﻛﺎﻥ ﻣﻦ ﺃﻫﻢ ﻋﻮﺍﻣﻞ ﺗﻜﻮﻳﻦ ﻋﻘﻠﻴﺘﻪ ﺍﻟﺘﺠﺪﻳﺪﻳﺔ‬

‫ﻭﺗﻔﺘﻴﻖ ﻣﻮﺍﻫﺒﻪ ﺍﻹﺑﺪﺍﻋﻴﺔ‪.‬‬

‫‪-----------------------------------------------‬‬
‫)]‪ ([٣٧‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬اﻟﺒﺪر اﻟﻄﺎﻟﻊ‪.٤٧٩/١ ،‬‬
‫)]‪ ([٣٨‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪.٤٨٢-٤٨١/١ ،‬‬
‫)]‪ ([٣٩‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬اﻟﺼﻔﺤﺔ ﻧﻔﺴﻬﺎ‪.‬‬
‫)]‪ ([٤٠‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬اﻟﺼﻔﺤﺔ ﻧﻔﺴﻬﺎ‪.‬‬
‫)]‪ ([٤١‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪.٤٨٣-٤٨٠/١ ،‬‬
‫)]‪ ([٤٢‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪.٤٨٤/١ ،‬‬
‫)]‪.California, 5th edition, 1994, p26 ،Schultz E.S: Theories of Personality, publishing ompany pacific, Gnave Schultz. D. and ([٤٣‬‬
‫)]‪ ([٤٤‬اﻧﻈﺮ‪ :‬ﻣﺤﻤﺪ أﺑﻮ زهﺮة‪ ،‬ﺗﺎرﻳﺦ اﻟﻤﺬاهﺐ اﻹﺳﻼﻣﻴﺔ‪ .٤٩٩-٤٩٦/٢ ،‬ﺣﺴﻴﻦ ﻋﺒﺪ اﷲ اﻟﻌﻤﺮي‪ ،‬ﻣﺌﺔ ﻋﺎم ﻣﻦ ﺗﺎرﻳﺦ اﻟﻴﻤﻦ اﻟﺤﺪﻳﺚ‪ ،‬ص‪.١٧‬‬
‫)]‪ ([٤٥‬ﺣﺴﻴﻦ ﻋﺒﺪ اﷲ اﻟﻌﻤﺮي‪ ،‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬اﻟﺼﻔﺤﺔ ﻧﻔﺴﻬﺎ‪.‬‬
‫)]‪ ([٤٦‬اﻧﻈﺮ‪ :‬ﻣﺤﻤﺪ أﺑﻮ زهﺮة‪ ،‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ص‪.٥٠٠ ،٤٩٩ ،٤٩٣‬‬
‫)]‪ ([٤٧‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬اﻟﺒﺪر اﻟﻄﺎﻟﻊ‪ ،٨٥/٢ ،‬وإرﺷﺎد اﻟﻔﺤﻮل إﻟﻰ ﺗﺤﻘﻴﻖ اﻟﺤﻖ ﻣﻦ ﻋﻠﻢ اﻷﺻﻮل )ﺑﻴﺮوت‪ :‬دار اﻟﻔﻜﺮ‪ ،‬د‪.‬ت( ص‪.٢٥٤‬‬
‫)]‪ ([٤٨‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬إرﺷﺎد اﻟﻔﺤﻮل‪ ،‬ص‪.٢٦٥‬‬
‫)]‪ ([٤٩‬اﻧﻈﺮ‪ :‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬اﻟﻘﻮل اﻟﻤﻔﻴﺪ ﻓﻲ أدﻟﺔ اﻻﺟﺘﻬﺎد واﻟﺘﻘﻠﻴﺪ‪ ،‬ص‪.٦٥-٦٣‬‬
‫ﻼ ﻋﻦ ﻋﺎدل ﻣﺤﻤﺪ ﻋﻠﻲ‪ ،‬اﻹﻣﺎم اﻟﺸﻮآﺎﻧﻲ ﺳﻴﺮﺗﻪ وﻓﻜﺮﻩ‪ ،‬ص‪.٦٧‬‬ ‫)]‪ ([٥٠‬اﻟﺼﻌﻴﺪي‪ ،‬اﻟﻤﺠﺪدون ﻓﻲ اﻹﺳﻼم‪ ،‬ص‪ ، ٤٧٤‬ﻧﻘ ً‬
‫)]‪ ([٥١‬اﻧﻈﺮ‪ :‬دﻳﻮان اﻟﺸﻮآﺎﻧﻲ أﺳﻼك اﻟﺠﻮهﺮ‪ ،‬اﻟﻤﻘﺪﻣﺔ‪ ،‬ص‪١٩‬؛ ﻋﺒﺪ اﻟﻐﻨﻲ ﻗﺎﺳﻢ اﻟﺸﺮاﺟﻲ‪ ،‬اﻹﻣﺎم اﻟﺸﻮآﺎﻧﻲ ﺣﻴﺎﺗﻪ وﻓﻜﺮﻩ‪ ،‬ص‪.١٥٨‬‬
‫)]‪ ([٥٢‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬اﻟﺒﺪر اﻟﻄﺎﻟﻊ‪.٨٧/٢ ،‬‬
‫)]‪ ([٥٣‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪.٥٠٠-٤٩٩/١ ،‬‬
‫)]‪ ([٥٤‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪.٣٦٠/١ ،‬‬
‫)]‪ ([٥٥‬ﺣﺴﻴﻦ ﻋﺒﺪ اﷲ اﻟﻌﻤﺮي‪"\ ،‬ﺣﺮآﺔ اﻟﺘﺠﺪﻳﺪ واﻹﺻﻼح ﻓﻲ اﻟﻴﻤﻦ ﻓﻲ اﻟﻌﺼﺮ اﻟﺤﺪﻳﺚ\"‪ ،‬ﻣﺠﻠﺔ اﻻﺟﺘﻬﺎد‪ ،‬اﻟﻌﺪد اﻟﺘﺎﺳﻊ‪ ،‬اﻟﺴﻨﺔ اﻟﺜﺎﻟﺜﺔ‪١٩٩٠ ،‬م‪ ،‬ص‪.١٨٥‬‬
‫)]‪ ([٥٦‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬اﻟﺒﺪر اﻟﻄﺎﻟﻊ‪.٩٠-٨٢/٢ ،‬‬
‫)]‪ ([٥٧‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪.١٩٤-١٩١/١ ،‬‬
‫)]‪ ([٥٨‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ ‪١٩٤/٢ ،‬‬
‫)]‪ ([٥٩‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪.١٣٨/٢ ،‬‬
‫)]‪ ([٦٠‬اﻧﻈﺮ‪ :‬ﺣﺴﻴﻦ ﻋﺒﺪ اﷲ اﻟﻌﻤﺮي‪ ،‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ص‪.١٨٨‬‬
‫)]‪ ([٦١‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬اﻟﺼﻔﺤﻪ ﻧﻔﺴﻬﺎ )ﺑﺘﺼﺮف(‪.‬‬
‫)]‪ ([٦٢‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬اﻟﺒﺪر اﻟﻄﺎﻟﻊ‪.١٢٦-١٢٢/١ ،‬‬
‫)]‪ ([٦٣‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪،‬أدب اﻟﻄﻠﺐ وﻣﻨﺘﻬﻰ اﻷرب)اﻟﻘﺎهﺮة‪:‬ﻣﻜﺘﺒﺔ اﻟﻘﺮﺁن‪،‬د ت( ص‪.٤٩‬‬
‫)]‪ ([٦٤‬ﻣﺤﻤﺪ أﺑﻮ زهﺮة‪ ،‬ﺗﺎرﻳﺦ اﻟﻤﺬاهﺐ اﻹﺳﻼﻣﻴﺔ‪.٤٩٣/٢ ،‬‬
‫)]‪ ([٦٥‬اﻧﻈﺮ‪ :‬ﻋﺒﺪ اﻟﺮﺣﻤﻦ ﻃﻴّﺐ ﺑﻌﻜﺮ‪ ،‬ﻣﺼﻠﺢ اﻟﻴﻤﻦ ﻣﺤﻤﺪ ﺑﻦ إﺳﻤﺎﻋﻴﻞ اﻷﻣﻴﺮ )ﺗﻌﺰ‪ :‬ﻣﻜﺘﺒﺔ أﺳﺎﻣﺔ‪ ،‬دﻣﺸﻖ‪ :‬دار اﻟﺮواﺋﻊ‪ ،‬د ت( ص‪.٦٤‬‬
‫)*( ﺳُﺠﻦ ﻣﺤﻤﺪ ﺑﻦ إﺳﻤﺎﻋﻴﻞ اﻷﻣﻴﺮ ﺷﻬﺮان‪ ،‬وﺣُﺮم اﻟﺨﻄﺎﺑﺔ‪ ،‬ﻷﻧﻪ ﻧﺴﻲ أن ﻳﺪﻋﻮ ﻟﻺﻣﺎم اﻟﻘﺎﺳﻢ ﻓﻲ ﺧﻄﺒﺔ اﻟﺠﻤﻌﺔ اﻟﺜﺎﻧﻴﺔ‪.‬‬
‫)]‪ ([٦٦‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ص‪.١٦‬‬
‫)]‪ ([٦٧‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬اﻟﺒﺪر اﻟﻄﺎﻟﻊ‪.١٣٥-١٣٤/٢ ،‬‬
‫)]‪ ([٦٨‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ص‪.١٣٦‬‬
‫)]‪ ([٦٩‬ﺣﺴﻴﻦ ﻋﺒﺪ اﷲ اﻟﻌﻤﺮي‪ ،‬ﻣﺌﺔ ﻋﺎم ﻣﻦ ﺗﺎرﻳﺦ اﻟﻴﻤﻦ اﻟﺤﺪﻳﺚ‪ ،‬ص‪.١٨‬‬
‫)]‪ ([٧٠‬ﻋﺒﺪ اﻟﺮﺣﻤﻦ ﻃﻴﺐ ﺑﻌﻜﺮ‪ ،‬ﻣﺼﻠﺢ اﻟﻴﻤﻦ ﻣﺤﻤﺪ ﺑﻦ إﺳﻤﺎﻋﻴﻞ اﻷﻣﻴﺮ‪ ،‬ص‪.١١٩-١١٨‬‬
‫)]‪ ([٧١‬اﻧﻈﺮ اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ص‪. ١٥٤‬‬
‫)]‪ ([٧٢‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ص‪.٩٤‬‬
‫)]‪ ([٧٣‬اﻧﻈﺮ اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪.١٢٤ - ١١٩ ،‬‬
‫)]‪ ([٧٤‬إﺳﻤﺎﻋﻴﻞ ﺑﻦ ﻋﻠﻲ اﻷآﻮع‪ ،‬هﺠَﺮ اﻟﻌﻠﻢ وﻣﻌﺎﻗﻠﻪ ﻓﻲ اﻟﻴﻤﻦ‪ ،‬اﻟﻄﺒﻌﺔ اﻷوﻟﻰ )ﻟﺒﻨﺎن‪ :‬دار اﻟﻔﻜﺮ اﻟﻤﻌﺎﺻﺮ‪ ،‬ﺳﻮرﻳﺎ‪ :‬دار اﻟﻔﻜﺮ ‪.٢٢٥١/٤ (١٩٩٥ ،‬‬
‫ﻼ ﻋﻦ ﻋﺒﺪ اﻟﻐﻨﻲ ﻗﺎﺳﻢ اﻟﺸﺮاﺟﻲ‪ ،‬اﻹﻣﺎم اﻟﺸﻮآﺎﻧﻲ ﺣﻴﺎﺗﻪ وﻓﻜﺮﻩ‪ ،‬ص‪.١٥٧-١٥٦‬‬ ‫)]‪ ([٧٥‬ﻣﺤﻤﺪ ﺑﻦ ﺣﺴﻦ اﻟﺸﺠﻨﻲ‪ ،‬اﻟﺘﻘﺼﺎر )ﻣﺨﻄﻮط( ص‪ ، ٨٥-٨٤‬ﻧﻘ ً‬
‫)]‪ ([٧٦‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬اﻟﺒﺪر اﻟﻄﺎﻟﻊ‪.٣٦١/١ ،‬‬
‫)]‪ ([٧٧‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬أدب اﻟﻄﻠﺐ وﻣﻨﺘﻬﻰ اﻷرب‪ ،‬ص‪.٣٥‬‬
‫)]‪ ([٧٨‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬اﻟﺒﺪر اﻟﻄﺎﻟﻊ‪.٢١٥/٢ ،‬‬
‫)]‪ ([٧٩‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬اﻟﺼﻔﺤﺔ ﻧﻔﺴﻬﺎ‪.‬‬
‫)]‪ ([٨٠‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬اﻟﺼﻔﺤﺔ ﻧﻔﺴﻬﺎ‪.‬‬
‫)]‪ ([٨١‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬اﻟﺼﻔﺤﺔ ﻧﻔﺴﻬﺎ‪.‬‬
‫)]‪ ([٨٢‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪.٩٧/١ ،‬‬
‫)]‪ ([٨٣‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪.٢١٩/٢ ،‬‬
‫)]‪ ([٨٤‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪.٢٢٧/٢ ،‬‬
‫)]‪ ([٨٥‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪.٢١٨/٢ ،‬‬
‫)]‪ ([٨٦‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪.٩٧/١ ،‬‬
 ‫)]‪ ([٨٧‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪.٣٦٣-٣٦٠/١ ،‬‬
‫)]‪ ([٨٨‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪.٣٦٣/١ ،‬‬
‫)]‪ ([٨٩‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪.٣٦٥/١ ،‬‬
‫)]‪ ([٩٠‬ﻋﺒﺪ اﻟﻐﻨﻲ ﻗﺎﺳﻢ اﻟﺸﺮاﺟﻲ‪ ،‬اﻹﻣﺎم اﻟﺸﻮآﺎﻧﻲ ﺣﻴﺎﺗﻪ وﻓﻜﺮﻩ‪ ،‬ص‪.١٦٠‬‬
‫)]‪ ([٩١‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬اﻟﺒﺪر اﻟﻄﺎﻟﻊ‪.٦٤/١ ،‬‬
‫)]‪ ([٩٢‬ﻋﺒﺪ اﻟﻐﻨﻲ ﻗﺎﺳﻢ اﻟﺸﺮاﺟﻲ‪ ،‬اﻹﻣﺎم اﻟﺸﻮآﺎﻧﻲ ﺣﻴﺎﺗﻪ وﻓﻜﺮﻩ‪ ،‬ص‪.١٦٣‬‬
‫)]‪ ([٩٣‬اﻧﻈﺮ ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬ﻓﺘﺢ اﻟﻘﺪﻳﺮ اﻟﺠﺎﻣﻊ ﺑﻴﻦ ﻓﻨﻲ اﻟﺮواﻳﺔ واﻟﺪراﻳﺔ ﻣﻦ ﻋﻠﻢ اﻟﺘﻔﺴﻴﺮ‪ ،‬ط‪) ١‬دار اﻟﻮﻓﺎء‪١٩٩٤ ،‬م( ‪.٥٧/١‬‬
‫)]‪ ([٩٤‬اﻧﻈﺮ‪ :‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪.٥٨/١،‬‬
‫)]‪ ([٩٥‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬أدب اﻟﻄﻠﺐ وﻣﻨﺘﻬﻰ اﻷرب‪ ،‬ص‪.٧٥ ،٧٤‬‬
‫)]‪ ([٩٦‬اﻧﻈﺮ ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬اﻟﺴﻴﻞ اﻟﺠﺮار اﻟﻤﺘﻔﻖ ﻋﻠﻰ ﺣﺪاﺋﻖ اﻷزهﺎر‪ ،‬ط‪) ١‬ﺑﻴﺮوت‪ :‬دار اﻟﻜﺘﺐ اﻟﻌﻠﻤﻴﺔ‪ (١٩٨٥ ،‬ج‪ ،١‬ﻣﻘﺪﻣﺔ اﻟﻤﺆﻟﻒ‪ ،‬ص‪.٣‬‬
‫)]‪ ([٩٧‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬إرﺷﺎد اﻟﻔﺤﻮل‪ ،‬ص‪.٢‬‬
‫)]‪ ([٩٨‬اﻧﻈﺮ ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸـﻮآﺎﻧﻲ‪ :‬اﻟﺘﺤﻒ ﻓﻲ ﻣﺬاهـﺐ اﻟﺴـﻠﻒ )اﻟﺴـﻌﻮدﻳﺔ‪ :‬ﻣﻜﺘﺒﺔ اﺑﻦ اﻟﺠﻮزي( ص‪ ،٤٨-٣٩‬ص‪.٥٧-٥٠‬‬
‫)]‪ ([٩٩‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬ﻓﺘﺢ اﻟﻘﺪﻳﺮ‪ ،‬ﻣﻘﺪﻣﺔ اﻟﻤﺤﻘﻖ‪ ،‬ص‪.٣٢‬‬
‫)]‪ ([١٠٠‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬اﻟﺒﺪر اﻟﻄﺎﻟﻊ‪.٢١٩/٢ ،‬‬
‫)]‪ ([١٠١‬ﻋﺒﺪ اﻟﻐﻨﻲ ﻗﺎﺳﻢ اﻟﺸﺮاﺟﻲ‪ ،‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ص‪.١٧٧‬‬
‫)]‪ ([١٠٢‬اﻧﻈﺮ‪ :‬ﻋـﺎدل ﻣﺤـﻤﺪ ﻋﻠﻲ‪ ،‬اﻹﻣﺎم اﻟﺸـﻮآﺎﻧﻲ ﺳـﻴﺮﺗﻪ وﻓـﻜﺮﻩ‪٢٢٧، ١٦١/١ ،‬؛ ﻋﺒﺪ اﻟﻐﻨﻲ ﻗﺎﺳﻢ اﻟﺸﺮاﺟﻲ‪ ،‬اﻹﻣﺎم اﻟﺸﻮآﺎﻧﻲ ﺣﻴﺎﺗﻪ وﻓﻜﺮﻩ‪ ،‬ص‪٣٣٣‬ـ‪.٣٣٨‬‬
‫)]‪ ([١٠٣‬ﻋﺒﺪ اﻟﻐﻨﻲ ﻗﺎﺳﻢ اﻟﺸﺮاﺟﻲ‪ ،‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ص‪.٣٣٨‬‬
‫)]‪ ([١٠٤‬ﻋﺎدل ﻣﺤﻤﺪ ﻋﻠﻲ‪ ،‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ص‪.١٤٤-١٤٣‬‬
‫)]‪ ([١٠٥‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬أدب اﻟﻄﻠﺐ وﻣﻨﺘﻬﻰ اﻷرب‪ ،‬ص‪.١٥٦‬‬
‫)]‪ ([١٠٦‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬اﻟﺼﻔﺤﺔ ﻧﻔﺴﻬﺎ‬
‫)]‪ ([١٠٧‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬اﻟﺒﺪر اﻟﻄﺎﻟﻊ‪.٢١٩/٢ ،‬‬
‫)]‪ ([١٠٨‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪.٢٢٣/٢ ،‬‬
‫)]‪ ([١٠٩‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬اﻟﺒﺪر اﻟﻄﺎﻟﻊ‪.٣٣٧ ،٣٣٣/٢ ،‬‬
‫)]‪ ([١١٠‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪.٤٦٥/١ ،‬‬
‫)]‪ ([١١١‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬اﻟﺼﻔﺤﺔ ﻧﻔﺴﻬﺎ ‪.‬‬
‫)]‪ ([١١٢‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬اﻟﺼﻔﺤﺔ ﻧﻔﺴﻬﺎ‪.‬‬
‫)]‪ ([١١٣‬اﻧﻈﺮ‪ :‬ﺣﺴﻴﻦ ﻋﺒﺪ اﷲ اﻟﻌﻤﺮي‪ ،‬ﻣﺌﺔ ﻋﺎم ﻣﻦ ﺗﺎرﻳﺦ اﻟﻴﻤﻦ اﻟﺤﺪﻳﺚ‪ ،‬ص‪٨١‬؛ اﻹﻣﺎم اﻟﺸﻮآﺎﻧﻲ راﺋﺪ ﻋﺼﺮﻩ‪ ،‬ص‪.٨٩‬‬
‫)]‪ ([١١٤‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬اﻟﺪواء اﻟﻌﺎﺟﻞ ﻓﻲ دﻓﻊ اﻟﻌﺪو اﻟﺼﺎﺋﻞ‪ ،‬ص‪.٣٣، ٣٠‬‬
‫)]‪ ([١١٥‬ﻣﺤﻤﺪ ﺣﺴﻴﻦ اﻟﻐﻤﺎري‪ ،‬اﻹﻣﺎم اﻟﺸﻮآﺎﻧﻲ ﻣﻔﺴﺮاً‪ ،‬ط‪) ١‬ﺑﻴﺮوت‪ :‬دار اﻟﺸﺮوق‪ (١٩٨٨ ،‬ص‪٧٠‬؛ ﻣﻘﺪﻣﺔ ﻣﺤﻘﻖ آﺘﺎب \"ﻓﺘﺢ اﻟﻘﺪﻳﺮ\" ﻟﻺﻣﺎم اﻟﺸﻮآﺎﻧﻲ‪ ،‬ﻋﺒﺪ اﻟﺮﺣﻤﻦ ﻋﻤﻴﺮة‪ ،‬ص‪.٢٠‬‬
‫)]‪ ([١١٦‬ﺣﺴﻴﻦ ﻋﺒﺪ اﷲ اﻟﻌﻤﺮي‪ ،‬ﻣﺌﺔ ﻋﺎم ﻣﻦ ﺗﺎرﻳﺦ اﻟﻴﻤﻦ اﻟﺤﺪﻳﺚ‪ ،‬ص‪.٨١‬‬
‫ﻼ ﻋﻦ ﻋﺎدل ﻣﺤﻤﺪ ﻋﻠﻲ‪ ،‬اﻹﻣﺎم اﻟﺸﻮآﺎﻧﻲ ﺳﻴﺮﺗﻪ وﻓﻜﺮﻩ‪.٥٧/١ ،‬‬ ‫)]‪ ([١١٧‬اﻟﻮاﺳﻌﻲ‪ ،‬ﺗﺎرﻳﺦ اﻟﻴﻤﻦ‪ ،‬ص‪ ،٦٢‬ﻧﻘ ً‬
‫)]‪ ([١١٨‬اﻧﻈﺮ‪ :‬ﺣﺴﻴﻦ ﻋﺒﺪ اﷲ اﻟﻌﻤﺮي‪ ،‬اﻹﻣﺎم اﻟﺸﻮآﺎﻧﻲ راﺋﺪ ﻋﺼﺮﻩ‪ ،‬ص‪.١٣٨‬‬
 ‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﻟﺚ‪ :‬ﳑﺎﺭﺳﺘﻪ ﺍﻟﻌﻤﻞ ﺍﻟﺴﻴﺎﺳﻲ‪:‬‬

‫ﺍﺷﺘﻐﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺇﺿﺎﻓﺔ ﺇﱃ ﺍﻹﻓﺘﺎﺀ ﻭﺍﻟﻘﻀﺎﺀ ﺑﺎﻟﺴﻴﺎﺳﺔ‪ .‬ﻭﻛﺎ�ﺖ ﳑﺎﺭﺳﺘﻪ ﻟﻠﻌﻤﻞ ﺍﻟﺴﻴﺎﺳﻲ ﺻﺎﺩﺭﺓ ﻋﻦ ﺩﺍﻓﻌﲔ ﺃﺳﺎﺳﻴﲔ‪ :‬ﺍﻷﻭﻝ ﻭﺍﺟﺒﻪ ﺍﻟﻮﻇﻴﻔﻲ‪،‬‬

‫ﻭﺍﻟﺜﺎ�ﻲ‪ :‬ﻗﻨﺎﻋﺘﻪ ﺍﻟﻔﻜﺮﻳﺔ‪.‬‬

‫ﺃﻣﺎ ﻭﺍﺟﺒﻪ ﺍﻟﻮﻇﻴﻔﻲ‪ ،‬ﻓﻤﻦ ﺧﻼﻝ ﻋﻤﻠﻪ ﻗﺎﺿﻴﺎً ﻭﻣﻔﺘﻴﺎً ﻟﻠﺪﻳﺎﺭ ﺍﻟﻴﻤﻨﻴﺔ ﻛﺎﻥ ﻳﺄﺧﺬ ﺍﻟﺒﻴﻌﺔ ﻷﺋﻤﺔ ﻋﺼﺮﻩ ﻋﻨﺪ ﺗﻮﻟﻴﻬﻢ ﺍﳊﻜﻢ ﻣﻦ ﺇﺧﻮﺍﳖﻢ ﻭﺃﻋﻤﺎﻣﻬﻢ ﻭﺳﺎﺋﺮ ﺁﻝ ﻗﺎﺳﻢ‬

‫ﻭﲨﻴﻊ ﺍﻷﻋﻴﺎﻥ)]‪ .([١١٩‬ﻭﻫﺬﻩ ﺍﳌﻬﻤﺔ ﺃﻛﺴﺒﺘﻪ �ﻔﻮﺫﺍً ﺳﻴﺎﺳﻴﺎً‪ ،‬ﺫﻟﻚ ﺃﻥ \"ﻣﻦ ﻫﺬﻩ ﺍﻟﺒﻴﻌﺔ ﺗﻜﻮﻥ ﻗـﻮﺓ ﺍﻹﻣﺎﻡ )ﺃﻱ ﺍﳋﻠﻴﻔﺔ( ﺍﳊﻘﻴﻘﻴﺔ\")]‪.([١٢٠‬‬

‫ﻭﻟﻘﺪ ﻭﻇّﻒ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻫﺬﺍ ﺍﳊﻖ ﺍﻟﺴﻴﺎﺳﻲ ﺍﻟﺬﻱ ﺿﻤﻨﺘﻪ ﻟﻪ ﻭﻇﻴﻔﺘﻪ ﺍﻟﺪﻳﻨﻴﺔ ‪ -‬ﻗﺎﺿﻲ ﺍﻟﻘﻀﺎﺓ ‪ -‬ﰲ ﳏﺎﻭﻟﺔ ﺇﺻﻼﺡ ﺍﻟﻮﺍﻗﻊ ﺍﻟﺴﻴﺎﺳﻲ‪ ،‬ﻭﺫﻟﻚ ﲟﺴﺎ�ﺪﺓ ﺍﳌﺘﻮﻛﻞ‬

‫ﺃﲪﺪ ﰲ ﺇﺣﺪﺍﺙ ﺍﻹ�ﻘﻼﺏ ﺍﻷﺑﻴﺾ ﻋﻠﻰ ﺃﺑﻴﻪ ﺍﻹﻣﺎﻡ ﺍﳌﻨﺼﻮﺭ ﻋﻠﻲ‪ ،‬ﺍﻟﺬﻱ ﺃﻭﻛﻞ ﺷﺆﻭﻥ ﺇﺩﺍﺭﺓ ﺍﻟﺪﻭﻟﺔ ﺇﱃ ﻭﺯﺭﺍﺋﻪ ﻓﺎﺿﻄﺮﺑﺖ ﺃﻣﻮﺭ ﺍﳊﻜﻢ‪ ،‬ﻭﺧﺮﺟﺖ ﺑﻌﺾ‬

‫ﺍﻟﻘﺒﺎﺋﻞ ﻋﻠﻴﻪ‪ ،‬ﻓﻜﺜﺮ ﺍﻟﻨﻬﺐ ﻭﺍﻟﻘﺘﻞ‪ ،‬ﻭﺣﻮﺻﺮﺕ ﺻﻨﻌﺎﺀ ﻓﺜﺎﺭ ﺍﺑﻨﻪ ﺍﳌﺘﻮﻛﻞ ﺃﲪﺪ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﻭﺿﺎﻉ‪ ،‬ﻭﺳﺎﺀﺕ ﻋﻼﻗﺘﻪ ﺑﺄﺑﻴﻪ‪ ،‬ﻓﺘﺪﺧﻞ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻟﻠﻤﺼﺎﳊﺔ‬

‫ﺑﻴﻨﻬﻤﺎ ﺑﺼﻔﺘﻪ ﻗﺎﺿﻲ ﺍﻟﻘﻀﺎﺓ‪ .‬ﻭﻛﺎ�ﺖ �ﺘﻴﺠﺔ ﻫﺬﻩ ﺍﳌﺴﺎﻋﻲ ﺃﻥ ﺳﹸﻠّﻤﺖ ﺍﻟﺴﻠﻄﺔ ﺇﱃ ﺍﻻﺑﻦ ‪ -‬ﺍﳌﺘﻮﻛﻞ ﺃﲪﺪ ‪ -‬ﻋﻠﻰ ﺃﻥ ﳛﻜﻢ ﺑﺎﺳﻢ ﺃﺑﻴﻪ)]‪.([١٢١‬‬

‫ﺃﻣﺎ ﻗﻨﺎﻋﺘﻪ ﺍﻟﻔﻜﺮﻳﺔ ﻓﺘﻤﺜﻠﺖ ﰲ ﺭﻓﻀﻪ ﻣﺒﺪﺃ ﺍﻋﺘﺰﺍﻝ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻮﻇﺎﺋﻒ ﺍﻟﻌﺎﻣﺔ ﰲ ﺃﺟﻬﺰﺓ ﺍﳊﻜﻢ ﻭﺍﻟﺪﻭﻟﺔ‪ ،‬ﻣﻌﺘﻘﺪﺍً ﺃﻥ ﺯﻫﺪ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﰲ ﺷﻐﻞ ﻣﺮﺍﻛﺰ ﺍﻟﺘﻐﻴﲑ‬

‫ﻭﺍﻹﺻﻼﺡ ﰲ ﺍﺠﻤﻟﺘﻤﻊ ﻳﻔﻀﻲ ﺇﱃ ﺍﺑﺘﻌﺎﺩ ﺍﺠﻤﻟﺘﻤﻊ ﻭﺍﻟﺪﻭﻟﺔ ﻋﻦ ﺷﺮﻳﻌﺔ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺇﱃ ﺍ�ﺘﺸﺎﺭ ﺍﻟﻈﻠﻢ‪ ،‬ﻭﻣﻦ ﺛَﻢﹼ ﺍﻟﺘﺪﻫﻮﺭ ﺍﻟﻌﺎﻡ ﻟﻠﻤﺠﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ)]‪.([١٢٢‬‬

‫ﻭﻫﺬﺍ ﺍﳌﻮﻗﻒ ﺍﻟﻔﻜﺮﻱ ﺟﻌﻠﻪ ﻳﻘﺒﻞ ﻣﻨﺼﺐ \"ﻛﺎﺗﺐ ﺍﳊﺎﻛﻢ\" ﺍﳌﻜﻠﻒ ﺑﺘﺤﺮﻳﺮ ﻣﺮﺍﺳﻼﺕ ﺍﳋﻠﻴﻔﺔ‪ .‬ﻓﻠﻘﺪ ﺗﻮﻟـﻰ ﺍﳌﺮﺍﺳـﻼﺕ ﺍﳋﺎﺭﺟﻴﺔ ﺍﻟﱵ ﺟﺮﺕ ﺑﲔ ﺻﺎﺣﺐ‬

‫ﳒـﺪ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺳﻌﻮﺩ‪ ،‬ﻭﺑﲔ ﺍﻹﻣﺎﻡ ﻣﻨﺼﻮﺭ ﻋـﻠﻲ)]‪ .([١٢٣‬ﻛﻤﺎ ﺗﻮﱃ ﺍﻟﺮﺩ ﻋﻠﻰ ﺭﺳـﺎﻟﺔ ﺃﻣﲑ ﻣـﻜﺔ ﻟﻺﻣﺎﻡ ﺍﳌﻨﺼﻮﺭ ﺣﻮﻝ ﺍﳊﻤﻠﺔ ﺍﻟﻔﺮ�ﺴﻴﺔ ﻋﻠﻰ‬

‫ﻣﺼﺮ)]‪.([١٢٤‬‬

‫ﻛﻤﺎ ﺃﻫﻠﻪ ﻫﺬﺍ ﺍﳌﻨﺼﺐ ﻟﻘﻴﺎﺩﺓ ﺍﳌﻔﺎﻭﺿﺎﺕ ﺍﻟﱵ ﺟﺮﺕ ﺑﲔ ﺍﳌﺘﻮﻛﻞ ﺃﲪﺪ ﻭﺍﺑـﻨﻪ ﺍﳌﻬـﺪﻱ ﻋﺒﺪ ﺍﻪﻠﻟ ﻣﻦ ﺑﻌـﺪﻩ ﻭﺑﲔ ﺁﻝ ﺳﻌﻮﺩ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﳌﻔﺎﻭﺿﺎﺕ ﺍﻟﱵ ﺟﺮﺕ ﺑﲔ‬

‫ﺍﳌﺘﻮﻛﻞ ﺃﲪﺪ ﻭﳏﻤﺪ ﻋﻠﻲ ﺑﺎﺷﺎ ﺣﺎﻛﻢ ﻣﺼﺮ)]‪ .([١٢٥‬ﻛﻤﺎ ﻛﺎﻥ ﺍﳌﻔﺎﻭﺽ ﺍﻟﺮﺋﻴﺴﻲ ﺑﻴـﻦ ﺍﻟﻨﻈﺎﻡ ﺍﻟﻴﻤﲏ ﺍﳊـﺎﻛﻢ ﻭﺯﻋﻤﺎﺀ ﺍﻟﻘﺒﺎﺋـﻞ ﺍﳌﺘﻤﺮﺩﺓ ﻋﻠﻰ‬

‫ﺳﻠﻄﺘﻪ)]‪.([١٢٦‬‬

‫ﻭﻣﻦ ﺧﻼﻝ ﻋﻤﻠﻪ ﻛﺎﺗﺒﺎً ﻟﻠﺤﻜﺎﻡ ﻣﺎﺭﺱ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻣﻬﻨﺔ ﺍﳌﺴﺘﺸﺎﺭ ﺍﻟﺴﻴﺎﺳﻲ ﻟﻠﻨﻈﺎﻡ ﺍﳊﺎﻛﻢ‪ ،‬ﻓﻜﺎﻥ ﻳﺮﺍﻓﻖ ﺃﺋﻤﺔ ﺯﻣﺎ�ﻪ ﰲ ﺯﻳﺎﺭﺍﲥﻢ ﺍﳌﻴﺪﺍ�ﻴﺔ ﺍﻟﺘﻔﻘﺪﻳﺔ ﳌﻨﺎﻃﻖ‬

‫ﺍﻟﻴﻤﻦ‪ ،‬ﻓﻴﻨﺼﺢ ﳍـﻢ‪ ،‬ﻭﻳﻨﺘﻘﺪ ﻗﺮﺍﺭﺍﲥﻢ ﺍﻟﱵ ﻟﻴﺲ ﳍﺎ ﺃﻱﹼ ﻣﺴـﻮﹼﻍ ﺷﺮﻋﻲ ﻳﱪﺭﻫﺎ)]‪.([١٢٧‬‬

‫ﻛﻤﺎ ﻛﺎﻥ ﻳﺼﻄﺤﺒﻬﻢ ﰲ ﺭﺣﻼﲥﻢ ﺍﻟﻌﺴﻜﺮﻳﺔ ﺍﳍﺎﺩﻓﺔ ﺇﱃ ﺇﲬﺎﺩ ﺍﻟﻔﱳ ﺍﻟﺪﺍﺧﻠـﻴﺔ‪ ،‬ﻓﻴﺸﻴـﺮ ﻋﻠﻴﻬﻢ ﰲ ﲣﻄﻴﻄﻬﻢ ﺍﻟﻌﺴﻜﺮﻱ‪ ،‬ﻛﻤﺎ ﻳﻨﺘﻘﺪ ﻣﺎ ﻳﺼﺪﺭ ﻋﻦ ﺟﻨﻮﺩﻫﻢ ﻣﻦ‬

‫ﲡﺎﻭﺯﺍﺕ ﺷﺮﻋﻴﺔ)]‪.([١٢٨‬‬

‫ﻭﳌﺎ ﻛﺎ�ﺖ ﺍﻟﺴﻴﺎﺳﺔ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﺍﻟﻌﺎﺩﻟﺔ ﰲ �ﻈﺮﻩ ﺃﺣﺪ ﻋﻮﺍﻣﻞ ﺍﺳﺘﻘﺮﺍﺭ ﺍﻟﺪﻭﻟﺔ)]‪ ،([١٢٩‬ﻓﻘﺪ ﺟﻌﻞ ﻣﻦ ﺍﻫﺘﻤﺎﻣﺎﺗﻪ ﺍﻟﺴﻴﺎﺳﻴﺔ �ﻘﺪ ﻭﺗﺼﻮﻳﺐ ﺍﻟﺴﻴﺎﺳﻴﺔ‬

‫ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﻭﺍﳌﺎﻟﻴﺔ ﻟﻠﺪﻭﻟﺔ‪ .‬ﺇﺫ ﺍ�ﺘﻘﺪ ﰲ ﻗﺼﻴﺪﺓ ﻟﻪ ﳉﻮﺀ ﺍﳌﻨﺼﻮﺭ ﻋﻠﻲ ﺇﱃ ﺍﻟﺘﻐﻴﲑ ﺍﳌﺴﺘﻤﺮ ﻟﻠﻌﻤﻠﺔ ﻭﺍﻟﺰﻳﺎﺩﺓ ﰲ ﺍﻟﻀﺮﺍﺋﺐ‪ ،‬ﻭﺇﺣﺪﺍﺙ ﺿﺮﺍﺋﺐ ﺟﺪﻳﺪﺓ ﳌﻮﺍﺟﻬﺔ‬

‫ﺍﻷﺯﻣﺔ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﺍﻟﱵ ﻋﺮﻓﻬﺎ ﺍﺠﻤﻟﺘﻤﻊ ﺍﻟﻴﻤﲏ ﰲ ﻋﻬﺪﻩ)]‪.([١٣٠‬‬

 ‫ﻭﳒﺢ ﰲ ﺇﻗﻨﺎﻉ ﺍﳌﻨﺼﻮﺭ ﻋﻠﻲ ﺑﺈﺻﺪﺍﺭ ﻣﺮﺳﻮﻡ ﺣﺮﺭﻩ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺑﻴﺪﻩ ﻳﻘﻀﻲ ﺑﺮﻓﻊ ﺍﳌﻈﺎﱂ ﻋﻦ ﺍﻟﺮﻋﻴﺔ‪ ،‬ﻭﺍﻻﻗﺘﺼﺎﺭ ﰲ ﺍﳌﺄﺧﻮﺫ ﻣﻨﻬﻢ ﻋﻠﻰ ﻣﺎ ﻭﺭﺩ ﺑﻪ‬

‫ﺍﻟﺸﺮﻉ)]‪.([١٣١‬‬

‫ﻭﺑﺼﻔﺘﻪ ﺭﺋﻴﺲ ﺍﻟﻘﻀﺎﺀ ﺃﻣﺮ ﺣﻜﺎﻡ ﺍﻷﻗﺎﻟﻴﻢ ﺑﺘﻨﻔﻴﺬ ﺍﳌﺮﺳﻮﻡ ﻭﺑﺘﻜﻠﻴﻒ ﺭﺟﺎﻝ ﺃﻣﻨﺎﺀ ﻳﻌﻠﻤﻮﻥ ﺍﻟﻨﺎﺱ ﻣﻌﺎﱂ ﺩﻳﻨﻬﻢ)]‪.([١٣٢‬‬

‫ﻟﻜﻦ ﺍﻟﻌﻬﺪ ﱂ ﻳﻄﻞ ﺑﺘﻄﺒﻴﻖ ﻫﺬﺍ ﺍﳌﺮﺳﻮﻡ ﲢﺖ ﺿﻐﻂ ﺍﳌﻘﻠّﺪﺓ ﻭﺑﻄﺎ�ﺔ ﺍﻟﺴﻮﺀ)]‪ ([١٣٣‬ﻭﻣﻊ ﺫﻟﻚ ﱂ ﻳﻴﺄﺱ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻣﻦ ﺍﻹﺻﻼﺡ‪ ،‬ﻓﺄﻟﻒ ﺑﻌﺪ ﺫﻟﻚ ﻣﺒﺎﺷﺮﺓ‬

‫ﺭﺳﺎﻟﺘﻪ \"ﺍﻟﺪﻭﺍﺀ ﺍﻟﻌﺎﺟﻞ ﰲ ﺩﻓﻊ ﺍﻟﻌﺪﻭ ﺍﻟﺼﺎﺋﻞ\"‪ ،‬ﺣﺎﻭﻝ ﻓﻴﻬﺎ ﺃﻥ \"ﻳﺸﺨّﺺ ﺃﺩﻭﺍﺀ ﺍﺠﻤﻟﺘﻤﻊ ﺍﻟﻴﻤﲏ ﺍﻟﱵ ﲤﺜّﻠﺖ ﻟﻪ ﰲ ﺍﳉﻬﻞ ﺍﻟﻌﺎﻡ ﺑﺎﻟﺸﺮﻳﻌﺔ ﻭﺃﺣﻜﺎﻣﻬﺎ‪ ،‬ﻭﻓﺴﺎﺩ‬

‫ﺍﻹﺩﺍﺭﺓ ﻣﻊ ﺿﻌﻒ ﻣﺮﻛﺰﻳﺔ ﺍﻟﺪﻭﻟﺔ ﻭﺳﻠﻄﺎﳖﺎ‪ ،‬ﻓﻜﺎﻥ ﻟﺬﻟﻚ ﺃﺳﻮﺃ ﺍﻷﺛﺮ ﰲ ﻣﻌﻴﺸﺔ ﺍﻟﻨﺎﺱ ﻭﺍﻗﺘﺼﺎﺩ ﺍﻟﺒﻼﺩ\")]‪.([١٣٤‬‬

‫ﻭﺍﳌﻼﺣﻆ ﰲ �ﺸﺎﻃﻪ ﺍﻟﺴﻴﺎﺳﻲ ﺃ�ﻪ ﻋﺪﹼ ﺍﻟﺸﻌﺮ ﲟﺜﺎﺑﺔ ﺍﳌﻨﺸﻮﺭﺍﺕ ﺍﻟﺴﻴﺎﺳﻴﺔ‪ ،‬ﺇﺫ ﺍﲣﺬﻩ ﻭﺳﻴﻠﺔ ﻟﺬﻳﻮﻉ ﺁﺭﺍﺋﻪ ﻭﻣﻮﺍﻗﻔﻪ ﺍﻻ�ﺘﻘﺎﺩﻳﺔ ﻟﺴﻴﺎﺳﺎﺕ ﺍﻟﺪﻭﻟﺔ ﺗﺎﺭﺓ‪ ،‬ﻭﻟﺒﻌﺾ‬

‫ﺭﺟﺎﻻﲥﺎ ﺗﺎﺭﺓ ﺃﺧﺮﻯ‪ .‬ﻓﺤﻮﹼﻝ ﺍﻟﺸﻌﺮ ﺑﺬﻟﻚ ﻣﻦ ﺗﺮﻑ ﺫﻫﲏ ﻭﺗﻼﻋﺐ ﺑﺪﻳﻌﻲ ﺇﱃ �ﻔﲑ ﻟﻺﺻﻼﺡ ﻭﻣﻨﱪ ﻟﻠﺘﻮﺟﻴﻪ‪.‬‬

‫ﻭﺧﻼﺻﺔ ﻫﺬﺍ ﺍﻟﻔﺼﻞ‪ :‬ﺃﻥ ﺷﺨﺼﻴﺔ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺍﻟﺘﺠﺪﻳﺪﻳﺔ ﻛﺎ�ﺖ �ﺘﻴﺠﺔ ﺣﻴﺎﺓ ﻋﻠﻤﻴﺔ ﻣﻐﺎﻳﺮﺓ ﻟﻸﳕﺎﻁ ﺍﻟﻔﻜﺮﻳﺔ ﺍﻟﺴﺎﺋﺪﺓ ﰲ ﻋﺼﺮﻩ‪ ،‬ﺍﳌﺘﺴﻤﺔ ﺑﺘﻤﺰﻕ ﺍﳌﻌﺮﻓﺔ‪،‬‬

‫ﻭﻋﺰﻟﺔ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻦ ﺍﳊﻴﺎﺓ ﻭﺍﻟﻮﺍﻗﻊ‪.‬‬

‫ﻓﺎﻟﺮﺟﻞ ﻛﺎﻥ ﺻﺎﺣﺐ ﻣﻌﺮﻓﺔ ﻣﻮﺳﻮﻋﻴﺔ‪ ،‬ﻭﳑﺎﺭﺳﺔ ﺣﻴﺎﺗﻴﺔ ﻭﺳﻴﺎﺳﻴﺔ ﻭﺍﺳﻌﺔ ﻛﻮﹼ�ﺖ ﻟﺪﻳﻪ ﻣﻌﺮﻓﺔ ﻣﺘﻜﺎﻣﻠﺔ ﺟﻌﻠﺖ ﻋﻠﻤﻪ ﻳﺘﻔﺎﻋﻞ ﻣﻊ ﻋﻤﻠﻪ‪ ،‬ﻓﻴﺜﻤﺮ ﺗﻌﺎﻣﻼﹰ ﺃﺻﻴﻼﹰ‬

‫ﻣﻊ ﻭﺍﻗﻊ ﺍﳊﻴﺎﺓ ﻭﺗﻄﻮﺭﺍﺗﻪ‪.‬‬

‫‪----------------------------------------------------‬‬
‫)]‪ ([١١٩‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬اﻟﺒﺪر اﻟﻄﺎﻟﻊ‪.٣٧٧،٤٦٧/١ ،‬‬
‫ﻼ ﻋﻦ ﻋﺎدل ﻣﺤﻤﺪ ﻋﻠﻲ‪ ،‬اﻹﻣﺎم اﻟﺸﻮآﺎﻧﻲ ﺳﻴﺮﺗﻪ وﻓﻜﺮﻩ‪.٥٦/١ ،‬‬ ‫)]‪ ([١٢٠‬ﻣﺤﻤﺪ اﻟﺨﻀﺮي‪ ،‬ﺗﺎرﻳﺦ اﻷﻣﺔ اﻹﺳﻼﻣﻴﺔ‪ ،‬اﻟﻤﻜﺘﺒﺔ اﻟﺘﺠﺎرﻳﺔ اﻟﻜﺒﺮى‪ ،‬ص‪ ،٦٥‬ﻧﻘ ً‬
‫)]‪ ([١٢١‬اﻧﻈﺮ‪ :‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ .٤٦٢/١ ،‬ﺣﺴﻴﻦ ﻋﺒﺪ اﷲ اﻟﻌﻤﺮي‪ ،‬ﻣﺌﺔ ﻋﺎم ﻣﻦ ﺗﺎرﻳﺦ اﻟﻴﻤﻦ اﻟﺤﺪﻳﺚ‪ ،‬ص‪.١٦٢‬‬
‫ﻼ ﻋﻦ ﻣﺤﻤﺪ اﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬رﻓﻊ اﻷﺳﺎﻃﻴﻦ ﻓﻲ ﺣﻜﻢ اﻻﺗﺼﺎل ﺑﺎﻟﺴﻼﻃﻴﻦ )ﻣﺦ(‪ ،‬ص‪.٢٩‬‬ ‫)]‪ ([١٢٢‬ﻋﺒﺪ اﻟﻐﻨﻲ ﻗﺎﺳﻢ اﻟﺸﺮاﺟﻲ‪ ،‬اﻹﻣﺎم اﻟﺸﻮآﺎﻧﻲ ﺣﻴﺎﺗﻪ وﻓﻜﺮﻩ‪ ،‬ص‪ ،٣٦٣‬ﻧﻘ ً‬
‫)]‪ ([١٢٣‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬اﻟﺒﺪر اﻟﻄﺎﻟﻊ‪.٨/٢ ،‬‬
‫)]‪ ([١٢٤‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪.٢٣-٨/٢ ،‬‬
‫)]‪ ([١٢٥‬اﻧﻈﺮ‪ :‬ﺣﺴﻴﻦ ﻋﺒﺪ اﷲ اﻟﻌﻤﺮي‪ ،‬اﻹﻣﺎم اﻟﺸﻮآﺎﻧﻲ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ص‪.٢١٧‬‬
‫)]‪ ([١٢٦‬اﻧﻈﺮ‪ :‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ص‪ ٢١٩‬ـ‪.٢٢٠‬‬
‫ﻼ ﻋﻦ ﻋﺒﺪ اﻟﻐﻨﻲ ﻗﺎﺳﻢ اﻟﺸﺮاﺟﻲ‪ ،‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ص‪٢٣٥‬ـ‪.٢٣٦‬‬ ‫)]‪ ([١٢٧‬ﻣﺤﻤﺪ ﺑﻦ ﺣﺴﻦ أﺣﻤﺪ اﻟﺸﺠﻨﻲ اﻟﺬﻣﺎري‪ ،‬اﻟﺘﻘﺼﺎر ﻓﻲ ﻋﻠﻤﺎء اﻷﻣﺼﺎر‪ ،‬ص‪٥٠‬ـ‪ ،٦٢‬ﻧﻘ ً‬
‫)]‪ ([١٢٨‬اﻧﻈﺮ ﺣﺴﻴﻦ ﻋﺒﺪ اﷲ اﻟﻌﻤﺮي‪ ،‬ﻣﺌﺔ ﻋﺎم ﻣﻦ ﺗﺎرﻳﺦ اﻟﻴﻤﻦ اﻟﺤﺪﻳﺚ‪ ،‬ص‪.٢٣٢-٢٣١ ،١٧٤ ،١٧١‬‬
‫)]‪ ([١٢٩‬اﻧﻈﺮ‪ ،‬ﻣﺤﻤﺪ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬دﻳﻮان اﻟﺸﻮآﺎﻧﻲ‪ :‬أﺳﻼك اﻟﺠﻮهﺮ‪ ،‬ص‪.١٩٤‬‬
‫)]‪ ([١٣٠‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ص‪.٢٣٤ -٢٣٣‬‬
‫)]‪ ([١٣١‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ص‪.٢٣٥ -٢٣٤‬‬
‫)]‪ ([١٣٢‬اﻧﻈﺮ ﻧﺺ اﻟﻤﺮﺳﻮم اﻟﺬي أﺛﺒﺘﻪ ﺣﺴﻴﻦ ﻋﺒﺪ اﷲ اﻟﻌﻤﺮي ﺑﻴﻦ ﻣﻠﺤﻘﺎت آﺘﺎﺑﻪ‪ :‬اﻹﻣﺎم اﻟﺸﻮآﺎﻧﻲ راﺋﺪ ﻋﺼﺮﻩ‪ ،‬ص‪.٤٦٦ -٤٦٥‬‬
‫)]‪ ([١٣٣‬ﺣﺴﻴﻦ ﻋﺒﺪ اﷲ اﻟﻌﻤﺮي‪ ،‬اﻹﻣﺎم اﻟﺸﻮآﺎﻧﻲ راﺋﺪ ﻋﺼﺮﻩ‪ ،‬ص‪.١٢٧‬‬
‫)]‪ ([١٣٤‬اﻟﻤﺮﺟﻊ اﻟﺴﺎﺑﻖ‪ ،‬ص‪.١٢٨‬‬
 ‫ﺳﻠﺴﻠﺔ ﻛﺘﺐ ﺍﻷﻣﺔ « ﻣﻌﺎﱂ ﲡﺪﻳﺪ ﺍﳌﻨﻬﺞ ﺍﻟﻔﻘﻬﻲ ﳕﻮﺫﺝ ﺍﻟﺸﻮﻛﺎ�ﻲ « ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟﺚ ‪ -‬ﺃﺳﺲ ﲡﺪﻳﺪ ﺍﳌﻨﻬﺞ ﺍﻟﻔﻘﻬﻲ ‪ -‬ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ‪ -‬ﺍﳌﺒﺤﺚ‬

‫ﺍﻷﻭﻝ‪ :‬ﲢﺮﻳﻢ ﺍﻟﺘﻘﻠﻴﺪ‪ ..‬ﻭﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﻻﺟﺘﻬﺎﺩ »‬

‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﲢﺮﻳﻢ ﺍﻟﺘﻘﻠﻴﺪ‪ ..‬ﻭﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﻻﺟﺘﻬﺎﺩ‬

‫ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ‪ :‬ﺿﺒﻂ ﻣﻔﻬﻮﻡ ﺍﻟﺘﻘﻠﻴﺪ‪:‬‬

‫ﻟﻘﺪ ﻛﺎﻥ ﺿﺒﻂ ﻣﻔﻬﻮﻡ ﺍﻟﺘﻘﻠﻴﺪ ﺃﻭﻝ ﺧﻄﻮﺓ ﻣﻨﻬﺠﻴﺔ ﺧﻄﺎﻫﺎ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻓـﻲ ﲝﺚ ﻫﺬﺍ ﺍﳌﻮﺿـﻮﻉ‪ ،‬ﻭﺗﻜﻤﻦ ﺩﻗﺔ ﻫﺬﻩ ﺍﳋﻄﻮﺓ ﰲ ﺍﻋﺘﺒﺎﺭﺍﺕ ﺃﺭﺑﻌﺔ‪:‬‬

‫ﺃﻭﻻً‪ :‬ﺃﻥ ﺍﻟﺘﻌﺎﺭﻳﻒ ﺍﻻﺻﻄﻼﺣﻴﺔ ﻟﻠﺘﻘﻠﻴﺪ ﻗﺪ ﺗﻌﺪﺩﺕ ﻭﺗﻨﻮﻋﺖ‪.‬‬

‫ﺛﺎ�ﻴﺎً‪ :‬ﺃ�ﻪ ﺗﺮﺗﺐ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﻌﺪﺩ ﻭﺍﻟﺘﻨﻮﻉ ﺍﺧﺘﻼﻑ ﺑﲔ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺍﻷﺣﻜﺎﻡ ﺍﳌﺴﺘﻨﺒﻄﺔ ﻭﺍﻟﺘﺼﻮﺭﺍﺕ ﺍﳌﺼﻮﻏﺔ ﰲ ﻣﻮﺿﻮﻉ ﺍﻟﺘﻘﻠﻴﺪ‪.‬‬

‫ﺛﺎﻟﺜﺎً‪ :‬ﺃﻥ ﻋﺪﻡ ﲢﻘﻴﻖ ﻭﺿﺒﻂ ﻣﻔﻬﻮﻡ ﺍﻟﺘﻘﻠﻴﺪ ﻭﺗﻌﺪﺩ ﺗﻌﺮﻳﻔﺎﺗﻪ ﺍﻻﺻﻄﻼﺣﻴﺔ ﺃﻓﺮﺯ ﺇﺷﻜﺎﻟﻴﺎﺕ ﻣﻨﻬﺠﻴﺔ ﺑﲔ ﻋﻠﻤﺎﺀ ﺍﻷﺻﻮﻝ‪ ،‬ﻣﻦ ﺑﻴﻨﻬﺎ‪ :‬ﻫﻞ ﻗﺒﻮﻝ ﻗﻮﻝ ﺍﻟﺮﺳﻮﻝ ‪e‬‬

‫ﻳﺴﻤﻰ ﺗﻘﻠﻴﺪﺍً ﺃﻡ ﻻ؟ ﻭﻫﻞ ﻗﺒﻮﻝ ﻗﻮﻝ ﻏﲑﻩ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﲔ ﻳﺴﻤﻰ ﺗﻘﻠﻴﺪﺍً ﺃﻡ ﻻ؟)]‪ ،([١‬ﻭﻗﺪ ﺍﺧﺘﻠﻔﺖ ﺍﻹﺟﺎﺑﺔ ﻋﻦ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﺘﺴﺎﺅﻻﺕ ﺑﺴﺒﺐ‬

‫ﺍﻻﺧﺘﻼﻑ ﰲ ﲢﺪﻳﺪ ﺣﻘﻴﻘﺔ ﺍﻟﺘﻘﻠﻴﺪ‪.‬‬

‫ﺭﺍﺑﻌﺎً‪ :‬ﺃﻥ ﺍﳌﻔﻬﻮﻡ ﺍﻟﺬﻱ ﺣﺪﺩﻩ ﺍﻟﺸﻮﻛﺎ�ﻲ ﳌﺼﻄﻠﺢ ﺍﻟﺘﻘﻠﻴﺪ ﺍﲣﺬﻩ ﺿﺎﺑﻄﺎً ﻣﻨﻬﺠﻴﺎً ﰲ ﺩﺭﺍﺳﺘﻪ ﻟﻜﻞ ﻣﺒﺎﺣﺚ ﺍﻟﺘﻘﻠﻴﺪ‪ .‬ﻣﻦ ﻫﻨﺎ ﺟﻨﹼﺐ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ـﻲ ﺑﻀﺒﻄﻪ‬

‫ﳌﻔﻬﻮﻡ ﻣﻔﺮﺩﺓ ﺍﻟﺘﻘﻠﻴﺪ �ﻔﺴﻪ ﺍﻟﻜﺜﻴـﺮ ﻣﻦ ﺍﻻﺧﺘﻼﻓﺎﺕ ﺍﳌﻨﻬﺠﻴﺔ‪.‬‬

‫ﻓﺒﻌﺪﻣﺎ ﺫﻛﺮ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺍﻟﺘﻌﺎﺭﻳﻒ ﺍﻻﺻﻄﻼﺣﻴﺔ ﺍﳌﺨﺘﻠﻔﺔ ﻟﻠﺘﻘﻠﻴﺪ ﻣﺜﻞ‪"\\\ :‬ﺍﻟﻌﻤﻞ ﺑﻘﻮﻝ ﺍﻟﻐﲑ ﻣﻦ ﻏﲑ ﺣﺠﺔ\\\"‪ ،‬ﻭ\\\"ﻗﺒﻮﻝ ﺍﻟﻘﻮﻝ ﻣﻦ ﻏﲑ ﺣﺠﺔ ﺗﻈﻬﺮ ﻋﻠﻰ‬

‫ﻗﻮﻟـﻪ\\\"‪ ،‬ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻟﺘﻌﺮﻳﻔﺎﺕ)]‪ ،([٢‬ﺍ�ﺘﻘﺪﻫﺎ ﻭﻋﻠّﻖ ﻋﻠﻴﻬﺎ‪ ،‬ﺛـﻢ ﺣﺮﹼﺭ ﺗﻌﺮﻳﻔﻪ ﺍﻻﺻﻄـﻼﺣﻲ ﻟﻠﺘﻘﻠﻴﺪ ﺑﻘﻮﻟـﻪ‪» :‬ﻫـﻮ ﻗﺒﻮﻝ ﺭﺃﻱ ﻣﻦ ﻻ ﺗﻘﻮﻡ ﺑﻪ ﺍﳊﺠـﺔ ﺑﻼ‬

‫ﺣﺠﺔ«)]‪.([٣‬‬

‫ﻭﻗﺪ ﺍﺳﺘﺨﺮﺝ ﻣﻦ ﻗﻴﻮﺩ ﻫﺬﺍ ﺍﻟﺘﻌﺮﻳﻒ ﻓﻮﺍﺋﺪ ﻋﺪﻳﺪﺓ ﺃﳘﻬﺎ‪:‬‬

‫‪ -‬ﺇﺧﺮﺍﺝ ﺍﻟﻌﻤﻞ ﺑﻘﻮﻝ ﺍﻟﺮﺳـﻮﻝ ‪ ،e‬ﻷﻥ ﻗـﻮﻟﻪ ﻭﻓﻌﻠـﻪ ﻫـﻮ �ﻔﺴﻪ ﺣﺠﺔ‪.‬‬

‫‪ -‬ﻗﺒﻮﻝ ﺭﻭﺍﻳﺔ ﺍﻟﺮﺍﻭﻱ ﺇﻥ ﺭﻭﻯ ﻋﻤﻦ ﺗﻘﻮﻡ ﺑﻪ ﺍﳊﺠﺔ)]‪.([٤‬‬

‫ﻭﺍﺳﺘﺤﻀﺮ ﻫﺎﺗﲔ ﺍﻟﻔﺎﺋﺪﺗﲔ‪ ،‬ﻭﺍﺳﺘﺜﻤﺮﳘﺎ ﰲ ﺑﻴﺎﻥ ﺣﻘﻴﻘﺔ ﺍﻟﺘﻘﻠﻴﺪ‪ ،‬ﻭﺍﻟﺘﻔﺮﻳﻖ ﺑﻴﻨﻪ ﻭﺑﲔ ﺑﻌﺾ ﺍﳌﺼﻄﻠﺤﺎﺕ ﺍﻟﱵ ﺗﺴﺘﻌﻤﻞ ﻋﻠﻰ ﺃﳖﺎ ﻣﱰﺍﺩﻓﺎﺕ ﻟﻪ ﻣﺜﻞ‪ :‬ﺍﻻﻗﺘﺪﺍﺀ‪،‬‬

‫ﺍﻻﺗﺒﺎﻉ‪ ،‬ﺍﻻﺳﺘﺼﻮﺍﺏ‪ ،‬ﺍﳌﻮﺍﻓﻘﺔ‪.‬‬

 ‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎ�ﻲ‪ :‬ﺩﺭﺍﺳﺔ ﻇﺎﻫﺮﺓ ﺍﻟﺘﻘﻠﻴﺪ‪:‬‬

‫ﳌﺎ ﻛﺎﻥ ﻣﻨﻄﻠﻖ ﺍﻟﺸﻮﻛﺎ�ﻲ ﰲ ﺍﻹﺻﻼﺡ ﻭﺍﻟﺘﺠﺪﻳﺪ ﻣﺮﺍﺟﻌﺔ ﺍﳌﻨﻈﻮﻣﺔ ﺍﳌﻌﺮﻓﻴﺔ ﺍﻟﱵ ﺳﺎﺩﺕ ﻋﺼﻮﺭ ﺍﻻﳓﻄﺎﻁ‪ ،‬ﻭﻣﻦ ﺛﻢﹼ ﺇﻋﺎﺩﺓ ﺻﻴﺎﻏﺔ ﺍﻟﻌﻘﻠﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﱵ‬

‫ﺳﺘﺘﻮﱃ ﻣﺴﺆﻭﻟﻴﺔ ﲡﺪﻳﺪ ﻣﻨﻬﺞ ﻭﳏﺘﻮﻯ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻻﺟﺘﻬﺎﺩﻳﺔ ﰲ ﺷﺘﻰ ﻓﺮﻭﻉ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﺩﺭﺱ ﻇﺎﻫﺮﺓ ﺍﻟﺘﻘﻠﻴﺪ ﺩﺭﺍﺳﺔ ﻣﺘﻜﺎﻣﻠﺔ ﴰﻠﺖ ﺃﺑﻌﺎﺩﺍً ﳐﺘﻠﻔﺔ‪ .‬ﻭﰲ ﺍﻵﺗﻲ‬

‫ﺗﻔﺎﺻﻴﻞ ﻫﺬﻩ ﺍﻷﺑﻌﺎﺩ‪:‬‬

‫‪ -‬ﺍﻟﺒﻌﺪ ﺍﻟﻔﻘﻬﻲ‪:‬‬

‫ﻟﻘﺪ ﺩﺭﺱ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺍﻟﺘﻘﻠﻴﺪ ﺑﻮﺻﻔﻪ ﻇﺎﻫﺮﺓ ﻓﻘﻬﻴﺔ ﲢﺘﺎﺝ ﺇﱃ ﺣﻜﻢ ﺷﺮﻋﻲ ﻭﺍﺿﺢ ﻳﻠﺘﺰﻡ ﺑﻪ ﺍﳌﻜﻠّﻒ‪ .‬ﻭﻷﳘﻴﺔ ﻫﺬﺍ ﺍﳉﺎ�ﺐ ﻣﻦ ﺍﻟﺪﺭﺍﺳﺔ ﻭﳏﻮﺭﻳﺘﻪ‪ ،‬ﱂ ﻳﺮ‬

‫ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺑﺪﺍً ﻣﻦ ﲝﺚ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﲝﺜﺎً ﻣﺴﺘﻔﻴﻀﺎً ﻣﻌﺘﻤﺪﺍً ﻋﻠﻰ ﻣﻨﻬﺠﻴﺔ ﻭﺍﺿﺤﺔ ﻭﺩﻗﻴﻘﺔ ﲤﺜﻠﺖ ﰲ ﺍﳋﻄﻮﺍﺕ ﺍﻵﺗﻴﺔ‪:‬‬

‫‪ -١‬ﲢﺪﻳﺪ ﺍﻵﺭﺍﺀ ﺍﳌﺴﺘﻘﺮﺓ ﰲ ﺍﳌﺴﺄﻟﺔ‪:‬‬

‫ﻟﻘﺪ ﺣﺼﹶﺮﹶ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺍﺧﺘﻼﻑ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺍﻟﺘﻜﻴﻴﻒ ﺍﻟﺸﺮﻋﻲ ﻟﻠﺘﻘﻠﻴﺪ ﰲ ﻣﺬﺍﻫﺐ ﺛﻼﺛﺔ)]‪ :([٥‬ﻣﺬﻫﺐ ﺍﳉﻤﻬﻮﺭ ﻭﻫﻮ ﺍﳌﻨﻊ ﻣﻦ ﺍﻟﺘﻘﻠﻴﺪ؛ ﻭﻣﺬﻫﺐ ﺑﻌﺾ‬

‫ﺍﳊﺸﻮﻳﺔ ﻭﻫﻮ ﻭﺟﻮﺏ ﺍﻟﺘﻘﻠﻴﺪ ﻣﻄﻠﻘﺎً ﻭﺣﺮﻣﺔ ﺍﻟﻨﻈﺮ؛ ﻭﻣﺬﻫﺐ ﻛﺜﲑ ﻣﻦ ﺃﺗﺒﺎﻉ ﺍﻷﺋﻤﺔ ﺍﻷﺭﺑﻌﺔ ﻭﻫﻮ ﻭﺟﻮﺑﻪ ﻋﻠﻰ ﺍﻟﻌﺎﻣﻲ ﻭﺣﺮﻣﺘﻪ ﻋﻠﻰ ﺍﺠﻤﻟﺘﻬﺪ‪ ..‬ﻭﻭﺍﻓﻖ‬

‫ﺍﻟﺸﻮﻛﺎ�ﻲ ﻣﺬﻫﺐ ﺍﳉﻤﻬﻮﺭ ﻷﻥ ﺍﳌﺬﻫﺐ ﺍﻟﺜﺎ�ﻲ ﻓﻴﻪ ﺇﳚﺎﺏ ﻟﻠﺠﻬﻞ ﻋﻠﻰ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺍﳌﺬﻫﺐ ﺍﻟﺜﺎﻟﺚ ﺃﻭﹼﻝ ﺃﺻﺤﺎﺑﻪ ﻛﻼﻡ ﺃﺋﻤﺘﻬﻢ ﺍﻷﺭﺑﻌـﺔ ﺑﺎﳌﻨﻊ ﺑﺎﻟﺘﻔﺮﻳﻖ ﺑﲔ ﺍﻟﻌﺎﻣﻲ‬

‫ﻭﺍﺠﻤﻟﺘﻬﺪ‪.‬‬

‫‪ -٢‬ﻣﻨﺎﻗﺸﺔ ﺃﺩﻟﺔ ﺍﺠﻤﻟﻮﹼﺯﻳﻦ ﻟﻠﺘﻘﻠﻴﺪ‪:‬‬

‫ﳌﺎ ﻛﺎﻥ ﺍﻟﻘﺎﺋﻞ ﺑﻌﺪﻡ ﺍﻟﺘﻘﻠﻴﺪ ﻗﺎﺋﻤﺎً ﰲ ﻣﻘﺎﻡ ﺍﳌﻨﻊ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻘﺎﺋﻞ ﺑﺎﳉﻮﺍﺯ ﻗﺎﺋﻤﺎً ﰲ ﻣﻘﺎﻡ ﺍﻹﺛﺒﺎﺕ‪ ،‬ﻛﺎﻥ ﺍﻟﺪﻟﻴﻞ ﰲ �ﻈﺮ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻋﻠﻰ ﻣﺪﻋﻲ ﺍﳉﻮﺍﺯ‪ ،‬ﻣﻦ ﻫﻨﺎ ﻗﺪﹼﻡ ﰲ‬

‫ﺩﺭﺍﺳﺘﻪ ﺍﻟﻔﻘﻬﻴﺔ ﻟﻠﺘﻘﻠﻴﺪ ﺣﺠﺞ ﺍﺠﻤﻟﻮﺯﻳﻦ ﻟﻪ ﻋﻠﻰ ﺍﻷﺩﻟﺔ ﺍﳌﺜﺒﺘﺔ ﻟﻠﻤﻨﻊ)]‪ ،([٦‬ﻛﻤﺎ ﺣﺮﺹ ﻋﻠﻰ ﺣﺼﺮ ﺃﺩﻟﺔ ﺍﺠﻤﻟﻮﺯﻳﻦ ﻭﻣﻨﺎﻗﺸﺘﻬﺎ ﺑﺈﺳﻬﺎﺏ‪ ،‬ﻭﺗﺒﻴﲔ ﺃﳖﺎ ﰲ ﺍﳉﻤﻠﺔ‬

‫ﺇﻣﺎ ﺧﺎﺭﺟﺔ ﻋﻦ ﳏﻞّ ﺍﻟﻨـﺰﺍﻉ‪ ،‬ﻭﺇﻣﺎ ﺃﳖﺎ ﺩﻟﻴﻞ ﻋﻠـﻰ ﺍﳌـﻘﻠﺪﺓ ﻻ ﳍﻢ‪ ،‬ﻭﺇﻣﺎ ﺃﳖﺎ ﺿﻌﻴﻔﺔ ﻻ ﺗﺜﺒﺖ ﲠﺎ ﺍﳊﺠﺔ‪ .‬ﻭﻣﻦ ﺃﺑﺮﺯ ﻫﺬﻩ ﺍﻷﺩﻟﺔ‪:‬‬

‫‪ -‬ﺍﺣﺘﺠﺎﺟﻬﻢ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ‪)) :‬ﻓَﺎﺳﹾﺌَﻠُﻮﺍْ ﺃَﻫﹾﻞَ ٱﻟﺬّﻛْﺮِ ﺇِﻥ ﻛُﻨﺘُﻢﹾ ﻻَ ﺗَﻌﹾﻠَﻤﹸﻮﻥﹶ(( )ﺍﻷ�ﺒﻴﺎﺀ‪ (٧ :‬ﻋﻠﻰ ﺃﻥ ﺍﻪﻠﻟ ﺗﻌﺎﱃ ﺃﻣﺮ ﻣﻦ ﻻ ﻋﻠﻢ ﻟﻪ ﺑﺴﺆﺍﻝ ﻣﻦ ﻟﻪ‬

‫ﻋﻠﻢ‪ .‬ﻭﻗﺪ ﺭﺩ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻋﻠﻰ ﻫﺬﺍ ﺍﻻﺳﺘﺪﻻﻝ ﺑﺄﻥ ﺍﻵﻳﺔ ﻭﺍﺭﺩﺓ ﰲ ﺳﺆﺍﻝ ﺧﺎﺹ ﺧﺎﺭﺝ ﻋﻦ ﳏﻞ ﺍﻟﻨـﺰﺍﻉ ﻛﻤﺎ ﻳﻔﻴﺪﻩ ﺳﻴﺎﻗﻬﺎ‪)) :‬ﻭﹶﻣﹶﺎ ﺃَﺭﹾﺳﹶﻠْﻨﹶﺎ ﻗَﺒﹾﻠَﻚﹶ ﺇِﻻﱠ ﺭِﺟﹶﺎﻻً‬

‫�ﱡﻮﺣﹺﻰ ﺇِﻟَﻴﹾﻬِﻢﹾ ﻓَﺎﺳﹾﺌَﻠُﻮﺍْ ﺃَﻫﹾﻞَ ٱﻟﺬّﻛْﺮِ ﺇِﻥ ﻛُﻨﺘُﻢﹾ ﻻَ ﺗَﻌﹾﻠَﻤﹸﻮﻥﹶ(( ‪ ،‬ﻓﺄﻛﺜﺮ ﺍﳌﻔﺴﺮﻳﻦ ﻋﻠﻰ ﺃﻥ ﺍﻵﻳﺔ �ﺰﻟﺖ ﺭﺩﺍً ﻋﻠﻰ ﺍﳌﺸﺮﻛﲔ ﳌﺎ ﺃ�ﻜﺮﻭﺍ ﻛﻮﻥ ﺍﻟﺮﺳﻮﻝ ‪ e‬ﺑﺸﺮﺍً‪.‬‬

‫ﻭﻋﻠﻰ ﻓﺮﺽ ﺃﻥ ﺍﳌﺮﺍﺩ ﻫﻮ ﺍﻟﺴﺆﺍﻝ ﺍﻟﻌﺎﻡ‪ ،‬ﻓﺎﳌﺄﻣﻮﺭ ﺑﺴﺆﺍﳍﻢ ﻫﻢ ﺃﻫﻞ ﺍﻟﺬﻛﺮ‪ ،‬ﻭﺍﻟﺬﻛﺮ ﻫﻮ ﻛﺘﺎﺏ ﺍﻪﻠﻟ ﻭﺳﻨﺔ ﺭﺳﻮﻝ ﺍﻪﻠﻟ ‪ ،e‬ﻓﺎﻟﺴﺆﺍﻝ ﺇﺫﻥ ﻳﻜﻮﻥ ﻋﻤﺎ ﻓﻴﻬﻤﺎ‪ ..‬ﻣﻦ‬

‫ﻫﻨﺎ‪ ،‬ﻛﺎ�ﺖ ﻫﺬﻩ ﺍﻵﻳﺔ ﺣﺠﺔ ﻋﻠﻰ ﺍﳌﻘﻠﺪﺓ ﻭﻟﻴﺴﺖ ﳍﻢ‪ ،‬ﻷﻥ ﻣﻔﺎﺩﻫﺎ ﺍﻟﺴﺆﺍﻝ ﻋﻦ ﺍﻟﺪﻟﻴﻞ‪ ،‬ﻭﻫﻢ ﺍﺳﺘﺪﻟﻮﺍ ﲠﺎ ﻋﻠﻰ ﺟﻮﺍﺯ ﺍﻷﺧﺬ ﺑﺄﻗﻮﺍﻝ ﺍﻟﺮﺟﺎﻝ ﻣﻦ ﺩﻭﻥ ﺳﺆﺍﻝ‬

‫ﻋﻦ ﺍﻟﺪﻟﻴﻞ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺘﻘﻠﻴﺪ)]‪.([٧‬‬

‫‪ -‬ﻭﺍﺣﺘﺠﺎﺟﻬﻢ ﺃﻳﻀﺎً ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ‪)) :‬ﻳﹶـٰﺄَﻳﱡﻬﹶﺎ ٱﻟﱠﺬﹺﻳﻦﹶ ﺀﺍﻣﹶﻨﹸﻮﺍْ ﺃَﻃﹺﻴﻌﹸﻮﺍْ ٱﻟﻠﱠﻪﹶ ﻭﹶﺃَﻃﹺﻴﻌﹸﻮﺍْ ٱﻟﺮﱠﺳﹸﻮﻝَ ﻭﹶﺃُﻭﹾﻟﹺﻰ ٱﻻْﻣﹾﺮِ ﻣﹺﻨﹾﻜُﻢﹾ (( )ﺍﻟﻨﺴﺎﺀ‪ (٥٩:‬ﻋﻠﻰ ﺃﻥ ﺃﻭﱄ ﺍﻷﻣﺮ ﻫﻢ ﺍﻟﻌﻠﻤﺎﺀ‪،‬‬

‫ﻭﻃﺎﻋﺘﻬﻢ ﺗﻜﻮﻥ ﻓﻴﻤﺎ ﻳﻔﺘﻮﻥ ﺑﻪ)]‪ .([٨‬ﻭﱂ ﻳﺮ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﳍﺬﻩ ﺍﻵﻳﺔ ﺃﻳﺔ ﺩﻻﻟﺔ ﻋﻠﻰ ﻣـﺮﺍﺩ ﺍﳌﻘﻠﺪﻳﻦ؛ ﻷ�ﻪ ﻻ ﻃﺎﻋﺔ ﻟﻠﻌﻠﻤﺎﺀ ﺇﻻّ ﺇﺫﺍ ﺃﻣﺮﻭﺍ ﺑﻄﺎﻋﺔ ﺍﻪﻠﻟ‪ ،‬ﻭﺇﻻ‬
‫ﻓﻘﺪ ﺛﺒﺖ ﻋﻦ ﺍﻟﺮﺳﻮﻝ ‪ e‬ﺃ�ﻪ ﻗﺎﻝ‪ » :‬ﻻ ﻃﺎﻋﺔ ﳌﺨﻠﻮﻕ ﰲ ﻣﻌﺼﻴﺔ ﺍﳋﺎﻟﻖ«)]‪ ([٩‬ﻭﺃﻥ ﺍﻟﻌﻠﻤﺎﺀ ﻭﻋﻠﻰ ﺭﺃﺳﻬﻢ ﺍﻷﺋﻤﺔ ﺍﻷﺭﺑﻌﺔ ﺃﺭﺷﺪﻭﺍ ﻏﲑﻫﻢ ﺇﱃ ﺗﺮﻙ ﺗﻘﻠﻴﺪﻫﻢ‪،‬‬

‫ﻓﻄﺎﻋﺘﻬﻢ ﺗﺮﻙ ﺗﻘﻠﻴﺪﻫﻢ‪ ،‬ﻭﺃ�ﻪ ﻻ ﻳﺒﻌﺪ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻄﺎﻋﺔ ﺍﳌﺮﺍﺩﺓ ﻷﻭﱄ ﺍﻷﻣﺮ ﰲ ﺍﻵﻳﺔ ﻫﻲ ﰲ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﻟﻴﺴﺖ ﻣﻦ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻛﺘﺪﺑﲑ ﺍﳊﺮﻭﺏ ﻭﺃﻣﻮﺭ ﺍﳌﻌﺎﺵ‪ ،‬ﻷ�ﻪ‬

‫ﻟﻮ ﻛﺎﻥ ﺍﳌﺮﺍﺩ ﻃﺎﻋﺘﻬﻢ ﰲ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﺷﺮﻋﻬﺎ ﺍﻪﻠﻟ ﻭﺭﺳﻮﻟﻪ ﻟﻜﺎﻥ ﺫﻟﻚ ﺩﺍﺧﻼﹰ ﲢﺖ ﻃﺎﻋﺔ ﺍﻪﻠﻟ ﻭﻃﺎﻋﺔ ﺍﻟﺮﺳﻮﻝ‪ .‬ﻛﻤﺎ ﻻ ﻳﺒﻌﺪ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻄﺎﻋﺔ ﳍﻢ ﰲ ﺍﻷﻣﻮﺭ‬

‫ﺍﻟﺸﺮﻋﻴﺔ ﰲ ﻣﺜﻞ ﺍﻟﻮﺍﺟﺒﺎﺕ ﺍﳌﺨﻴﹼﺮﺓ ﻭﻭﺍﺟﺒﺎﺕ ﺍﻟﻜﻔﺎﻳﺔ‪.‬‬

‫‪ -‬ﻛﻤﺎ ﺍﺳﺘﺪﻟﻮﺍ ﻋﻠﻰ ﺟﻮﺍﺯ ﺍﻟﺘﻘﻠﻴﺪ ﻣﻦ ﺍﻟﺴﻨﺔ ﺑﺄﺣﺎﺩﻳﺚ ﻛﺜﲑﺓ ﺃﳘﻬﺎ‪ :‬ﺗﻠﻚ ﺍﻵﻣﺮﺓ ﺑﺎﻻﻗﺘﺪﺍﺀ ﺑﺎﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﻪﻠﻟ ﻋﻨﻬﻢ ﻛﺤﺪﻳﺚ‪» :‬ﺃﺻﺤﺎﺑﻲ ﻛﺎﻟﻨﺠﻮﻡ ﺑﺄﻳﹼﻬﻢ‬

‫ﺍﻗﺘﺪﻳﺘﻢ ﺍﻫﺘﺪﻳﺘﻢ«)]‪ ([١٠‬ﺍﻟﺬﻱ �ﻔﻰ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻗﻴﺎﻡ ﺍﳊﺠﺔ ﺑﻪ‪ ،‬ﻷ�ﻪ ﺭﻭﻱ ﻣـﻦ ﻃﺮﻕ ﺻﺮﹼﺡ ﺃﺋﻤﺔ ﺍﳉـﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ﺃ�ﻪ ﱂ ﻳﺼﺢ ﺷﻲﺀ ﻣﻨﻬﺎ)]‪ ،([١١‬ﻭﺣﺪﻳﺚ‪:‬‬

‫»ﻋﻠﻴﻜﻢ ﺑﺴﻨﱵ ﻭﺳﻨﺔ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ ﻣﻦ ﺑـﻌﺪﻱ‪ ([١٢])«...‬ﺍﻟﺬﻱ ﻻ ﺩﻻﻟﺔ ﻓﻴﻪ ‪ -‬ﰲ �ﻈﺮ ﺍﻟﺸﻮﻛﺎ�ﻲ‪ -‬ﻋﻠﻰ ﻣﺮﺍﺩ ﺍﳌﻘﻠﺪﺓ‪ ،‬ﻭﻫﻮ ﺗﻘﻠﻴﺪ ﺇﻣﺎﻡ ﻣﻦ ﺍﻷﺋﻤﺔ‬

‫ﺩﻭﻥ ﺍﳌﻄﺎﻟﺒﺔ ﺑﺎﻟﺪﻟﻴﻞ‪ .‬ﺫﻟﻚ ﺃﻥ ﺍﻷﺧـﺬ ﲟﺎ ﺳﻨﹼﻪ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻭﻥ ﻟﻴﺲ ﺇﻻّ ﺍﻣﺘﺜﺎﻻً ﻷﻣﺮ ﺍﻟﺮﺳﻮﻝ ‪ e‬ﺑﺬﻟﻚ‪ ،‬ﻭﻫﻮ ﰲ ﺍﳌﻘﺎﺑﻞ ﱂ ﻳﺄﻣﺮ�ﺎ ﺑﺎﻻﺳﺘﻨﺎﻥ ﺑﺴﻨﺔ ﻋﺎﱂ ﻣﻦ‬

‫ﻋﻠﻤﺎﺀ ﺍﻷﻣﺔ‪ ،‬ﻓﻜﻴﻒ ﻳﺴﻮﻍ ﺍﻻﺳﺘﺪﻻﻝ ﲠﺬﺍ ﺍﻟﺬﻱ ﻭﺭﺩ ﻓﻴﻪ �ﺺ ﻋﻠﻰ ﻣﺎ ﱂ ﻳﺮﺩ ﻓﻴﻪ �ﺺ؟‬

‫ﻭﺃﻣﺮ ﺁﺧﺮ‪ ،‬ﺃﻥ ﻗﻴﺎﺱ ﺃﺋﻤﺔ ﺍﳌﺬﺍﻫﺐ ﻋﻠﻰ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷـﺪﻳﻦ ﻻ ﻳﺼﺢ‪ ،‬ﻷﻥ ﺍﻟﺮﺳﻮﻝ ‪ e‬ﺟﻌﻞ ﺳﻨﺘﻬﻢ ﻛﺴـﻨﺘﻪ ﻓـﻲ ﺍﺗﺒﺎﻋﻬﺎ ﻷﻣﺮ ﳜﺘﺺ ﺑـﻬﻢ ﻭﻻ ﻳﺘﻌﺪﺍﻫﻢ ﺇﱃ‬

‫ﻏﲑﻫﻢ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﺍﻹﳊﺎﻕ ﺑﺎﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ ﺳﺎﺋﻐﺎً ﻟﻜﺎﻥ ﺇﳊﺎﻕ ﺍﳌﺸﺎﺭﻛﲔ ﳍﻢ ﰲ ﺍﻟﺼﺤﺒﺔ ﻭﺍﻟﻌﻠﻢ ﻣﻘﺪﻣﺎً ﻋﻠﻰ ﻣﻦ ﱂ ﻳﺸﺎﺭﻛﻬﻢ ﰲ ﻣﺰﻳﺔ ﻣﻦ ﺍﳌﺰﺍﻳﺎ‪ .‬ﺛﻢ ﺇﻥ‬

‫ﺳﻠﻮﻙ ﺍﳌﻘﻠﺪﻳﻦ ﺍﻟﻌﻤﻠﻲ ﻳﺜﺒﺖ ﺃﳖﻢ ﱂ ﻳﻘﻠﺪﻭﺍ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ ﳍﺬﺍ ﺍﻟﺪﻟﻴﻞ‪ ،‬ﺑﻞ ﻳﺮﺩﻭﻥ ﻣﺎ ﺟﺎﺀ ﻋﻨﻬﻢ ﺇﺫﺍ ﺧﺎﻟﻒ ﺃﺭﺍﺀ ﺃﺋﻤﺘﻬﻢ‪.‬‬

‫ﻭﱂ ﻳﱪﺡ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻣﻘﺎﻡ ﺍﻟﻜﻼﻡ ﻋﻦ ﺃﺣﺎﺩﻳﺚ ﺍﻻﻗﺘﺪﺍﺀ ﺑﺎﻟﺼﺤﺎﺑﺔ‪ ،‬ﺣﺘﻰ ﺑﻴﹼﻦ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻻﺳﺘﻨﺎﻥ ﻭﺍﻻﻗﺘﺪﺍﺀ ﲠﻢ‪ ،‬ﻫﻮ ﺃﻥ ﻳﺄﺗﻲ ﺍﳌﺴﱳ ﻭﺍﳌﻘﺘﺪﻱ ﲟﺜﻞ ﻣﺎ‬

‫ﺃﺗﻮﺍ ﺑﻪ‪ ،‬ﻭﻫـﻢ ﻻ ﻳﺄﺗﻮﻥ ﺑﻔﻌﻞ‪ ،‬ﻭﻻ ﺑﻘﻮﻝ‪ ،‬ﺇﻻّ ﻭﻓﻖ ﻓﻌﻞ ﺍﻟﺮﺳﻮﻝ ‪ e‬ﻭﻗﻮﻟﻪ‪ ،‬ﻓﺎﻻﻗﺘﺪﺍﺀ ﲠﻢ ﻫﻮ ﺍﻗﺘﺪﺍﺀ ﺑﺎﻟﺮﺳﻮﻝ‪ ،e‬ﻭﺇﳕﺎ ﺃﺭﺷﺪ ﺍﻟﻨﺎﺱ ﺇﱃ ﺫﻟﻚ ﻷﳖﻢ ﺍﳌﺒﻠّﻐﻮﻥ ﻋﻨﻪ‪،‬‬

‫ﺍﻟﻨﺎﻗﻠﻮﻥ ﺷﺮﻳﻌﺘﻪ ﺇﱃ ﻣﻦ ﺑﻌﺪﻩ ﻣﻦ ﺃﻣﺘﻪ‪ ،‬ﻓﺎﻟﻔﻌﻞ ﻭﺇﻥ ﻛﺎﻥ ﳍﻢ‪ ،‬ﻓﻬﻮ ﻋﻠﻰ ﻃﺮﻳﻘﺔ ﺍﻟﺮﻭﺍﻳﺔ ﻟﻔﻌﻞ ﺍﻟﺮﺳﻮﻝ ‪.([e([13‬‬

‫‪ -‬ﻛﻤﺎ ﺍﺳﺘﺪﻟﻮﺍ ﻋﻠﻰ ﺟﻮﺍﺯ ﺍﻟﺘﻘﻠﻴﺪ ﺑﺄﻗﻮﺍﻝ ﺑﻌﺾ ﺍﻟﺼﺤـﺎﺑﺔ ﺭﺿﻲ ﺍﻪﻠﻟ ﻋﻨﻬﻢ ﻭﺃﻓﻌﺎﳍﻢ‪ ،‬ﻣﺜﻞ ﻣﺎ ﺛﺒﺖ ﻋﻦ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻲ ﺍﻪﻠﻟ ﻋﻨﻪ ﺃ�ﻪ ﻗﺎﻝ ﰲ ﻣﻮﺿﻮﻉ‬

‫ﺍﻟﻜﻼﻟﺔ »ﺇ�ﻲ ﻷﺳﺘﺤﻲ ﻣﻦ ﺍﻪﻠﻟ ﺃﻥ ﺃﺧﺎﻟﻒ ﺃﺑﺎ ﺑﻜﺮ«‪ ،‬ﻭﻗـﻮﻟﻪ ﻷﺑﻲ ﺑﻜﺮ ﺭﺿﻲ ﺍﻪﻠﻟ ﻋﻨﻪ ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ »ﺭﺃﻳﻨﺎ ﺗﺒﻊ ﻟﺮﺃﻳﻚ«)]‪ .([١٤‬ﻓﻘﺪ ﺭﺩ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ‬

‫ﻋﻠﻰ ﻫﺬﺍ ﺍﻻﺳﺘﺪﻻﻝ ﲟﺎ ﻭﻗﻊ ﻣﻦ ﳐﺎﻟﻔﺔ ﻋﻤﺮ ﻷﺑﻲ ﺑﻜﺮ ﰲ ﻏﲑ ﻣﺴﺄﻟﺔ‪ ،‬ﻛﻤﺨﺎﻟﻔﺘﻪ ﻟﻪ ﰲ ﺳﱯ ﺃﻫﻞ ﺍﻟﺮﺩﺓ‪ ،‬ﻭﰲ ﺍﻷﺭﺽ ﺍﳌﻐﻨﻮﻣﺔ‪ ...‬ﺇﱁ‪ ،‬ﻓﺈﻥ ﻗﺎﻟﻮﺍ ﺧﺎﻟﻔﻪ ﰲ‬

‫ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ﻷﻥ ﺍﺟﺘﻬﺎﺩﻩ ﻛﺎﻥ ﻋﻠﻰ ﺧﻼﻑ ﺍﺟﺘﻬﺎﺩ ﺃﺑﻲ ﺑﻜﺮ‪ ،‬ﻓﻴﺠﺎﺏ ﻋﻨﻬﻢ‪ :‬ﻭﻭﺍﻓﻘﻪ ﰲ ﺍﳌﺴﺄﻟﺔ ﻷﻥ ﺍﺟﺘﻬﺎﺩﻩ ﻛﺎﻥ ﻣﻮﺍﻓﻘﺎً ﻻﺟﺘﻬﺎﺩﻩ ‪،‬ﻭﻟﻴﺲ ﻫﺬﺍ ﻣﻦ ﺍﻟﺘﻘﻠﻴﺪ‬

‫ﰲ ﺷﻲﺀ‪.‬‬

‫ﻭﺭﺩ ﻋﻠﻰ ﺍﺳﺘﺪﻻﳍﻢ ﺑﻘﻮﻝ ﻋﻤﺮ ﻷﺑﻲ ﺑﻜﺮ‪» :‬ﺭﺃﻳﻨﺎ ﺗﺒﻊ ﻟﺮﺃﻳﻚ«‪ ،‬ﺑﺄﻥ ﻫﺬﻩ ﺍﳌﻘﺎﻟﺔ ﻭﺍﺭﺩﺓ ﰲ ﻗﺼﺔ ﻃﻮﻳﻠﺔ‪ ،‬ﻭﺃﻥ ﺍﳌﻘﻠﺪﺓ ﻗﺪ ﺍﺟﺘﺰﺅﻭﺍ ﻣﻨﻬﺎ ﺍﳉﺰﺀ ﺍﻟﺬﻱ ﻳﺴﻨﺪ‬

‫ﺩﻋـﻮﺍﻫﻢ‪ ،‬ﻭﻟﻮ �ﻈﺮﻭﺍ ﰲ ﺍﻟﻘﺼﺔ ﻛﻠّﻬﺎ ﻟﻜﺎ�ﺖ ﺣﺠﺔ ﻋﻠﻴﻬﻢ ﻻ ﳍﻢ‪ ،‬ﻷﻥ ﻭﻗﺎﺋﻌﻬﺎ ﺗﺜﺒﺖ ﺃﻥ ﻋﻤﺮ ﺭﺿﻲ ﺍﻪﻠﻟ ﻋﻨﻪ ﻗﺮﺭ ﺑﻌﺾ ﻣﺎ ﺭﺁﻩ ﺃﺑﻮ ﺑﻜﺮ ﻭﺭﺩ ﺑﻌﻀﻪ ﺍﻵﺧﺮ‪،‬‬

‫ﻭﺃﻥ ﻣﺘﺎﺑﻌﺘﻪ ﰲ ﺑﻌﺾ ﻣﺎ ﺭﺁﻩ ﻟﻴﺲ ﻣﻦ ﺍﻟﺘﻘﻠﻴﺪ‪ ،‬ﺑﻞ ﻫﻮ ﻣﻦ ﺍﻻﺳﺘﺼﻮﺍﺏ ﳌﺎ ﺟﺎﺀ ﺑﻪ ﻣﻦ ﺍﻵﺭﺍﺀ)]‪.([١٥‬‬

‫‪ -‬ﻭﻣﻦ ﲨﻠﺔ ﻣﺎ ﺍﺳﺘﺪﻟﻮﺍ ﺑﻪ ﺃﻳﻀﺎً ﺃﻥ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﻪﻠﻟ ﻋﻨﻬﻢ ﻛﺎ�ﻮﺍ ﻳﻔﺘﻮﻥ ﻭﺍﻟﺮﺳﻮﻝ ‪ e‬ﺑﲔ ﺃﻇﻬﺮﻫﻢ ﻭﻫﺬﺍ ﺗﻘﻠﻴﺪﻫﻢ‪ .‬ﻭﳚﻴﺐ ﺍﻟﺸﻮﻛﺎ�ﻲ‪ :‬ﺃﳖﻢ »ﻛﺎ�ﻮﺍ ﻳﻔﺘﻮﻥ‬

‫ﺑﺎﻟﻨﺼﻮﺹ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﺫﻟﻚ ﺭﻭﺍﻳﺔ ﻣﻨﻬﻢ‪ ،‬ﻭﻻ ﺷﻚ ﺃﻥ ﻗﺒﻮﻝ ﺍﻟﺮﻭﺍﻳﺔ ﻟﻴﺲ ﺑﺘﻘﻠﻴﺪ‪ ،‬ﺑﻞ ﻫﻮ ﻗﺒﻮﻝ ﻟﻠﺤﺠﺔ‪ ،‬ﻭﺍﻟﺘﻘﻠﻴﺪ ﺇﳕﺎ ﻫﻮ ﻗﺒﻮﻝ ﻟﻠﺮﺃﻱ ﻣﻦ ﺩﻭﻥ‬

‫ﺣﺠﺔ«)]‪.([١٦‬‬
 ‫‪ -‬ﻛﻤﺎ ﺍﺳﺘﺪﻟﻮﺍ ﻋﻠﻰ ﺟﻮﺍﺯ ﺍﻟﺘﻘﻠﻴﺪ ﺑﺪﻋﻮﻯ ﺍﻹﲨﺎﻉ ﻋﻠﻰ ﻋﺪﻡ ﺍﻹ�ﻜﺎﺭ ﻋﻠﻰ ﺍﳌﻘﻠﺪﻳﻦ‪ ،‬ﻭﻟﻘﺪ ﺃﺑﻄﻞ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻫﺬﻩ ﺍﻟﺪﻋﻮﻯ ﺍﻟﱵ ﺃﺛﺎﺭﻫﺎ ﺑﻌﺾ ﺍﳌﺘﺄﺧﺮﻳﻦ ﳑﻦ‬

‫ﺻﻨﹼﻒ ﰲ ﺍﻷﺻﻮﻝ ﻻﻋﱰﺍﺿﺎﺕ ﻣﻨﻬﺎ‪ :‬ﺃﳖﻢ ﺇﻥ ﺃﺭﺍﺩﻭﺍ ﺇﲨﺎﻉ ﺧﲑ ﺍﻟﻘﺮﻭﻥ‪ ،‬ﻓﺘﻠﻚ ﺩﻋﻮﻯ ﺑﺎﻃﻠﺔ‪ ،‬ﻷﻥ ﺍﻟﺘﻘﻠﻴﺪ ﱂ ﳛﺪﺙ ﺇﻻ ﺑﻌﺪ ﺍ�ﻘﺮﺍﺽ ﻫﺬﻩ ﺍﻟﻘﺮﻭﻥ‪ .‬ﻭﺇﻥ‬

‫ﺃﺭﺍﺩﻭﺍ ﺇﲨﺎﻉ ﺍﻷﺋﻤﺔ ﺍﻷﺭﺑﻌﺔ‪ ،‬ﻓﻘﺪ ﻗﺎﻟﻮﺍ ﺑﺎﳌﻨﻊ ﻣﻦ ﺍﻟﺘﻘﻠﻴﺪ‪ ،‬ﻭﱂ ﻳﺰﻝ ﰲ ﻋﺼﺮﻫﻢ ﻣﻦ ﻳﻨﻜﺮ ﺫﻟﻚ‪ .‬ﻭﺇﻥ ﺃﺭﺍﺩﻭﺍ ﺇﲨﺎﻉ ﻣﻦ ﺑﻌﺪﻫﻢ‪ ،‬ﻓﻮﺟﻮﺩ ﺍﳌﻨﻜﺮﻳﻦ ﻟﺬﻟﻚ ﻣﻦ ﺫﻟﻚ‬

‫ﺍﻟﻮﻗﺖ ﺇﱃ ﻫﺬﻩ ﺍﻟﻐﺎﻳﺔ ﻣﻌﻠﻮﻡ ﻟﻜﻞ ﻣﻦ ﻳﻌﺮﻑ ﺃﻗﻮﺍﻝ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ .‬ﻭﺇﻥ ﺃﺭﺍﺩﻭﺍ ﺇﲨﺎﻉ ﺍﳌﻘﻠﺪﻳﻦ ﻟﻸﺋﻤﺔ ﺍﻷﺭﺑﻌﺔ ﺧﺎﺻﺔ ﻓﻘﺪ ﺗﻘﺮﺭ ﰲ ﺍﻷﺻﻮﻝ ﺃﻥ ﺍﳌﻌﺘﱪ ﰲ ﺍﻹﲨﺎﻉ‬

‫ﺇﳕﺎ ﻫﻢ ﺍﺠﻤﻟﺘﻬﺪﻭﻥ ﺩﻭﻥ ﻏﲑﻫﻢ)]‪.([١٧‬‬

‫ﺑﻞ ﺇﻥ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺃﻛﺪ ﺃﻥ ﻛﺒﺎﺭ ﺍﻟﻌﻠﻤﺎﺀ ﺑﲔ ﻣﻨﻜﺮ ﻟﻠﺘﻘﻠﻴﺪ‪ ،‬ﻭﺳﺎﻛﺖ ﻋﻨﻪ ﺳﻜﻮﺕ ﺗﻘﻴﺔ‪ ،‬ﳐﺎﻓﺔ ﺿﺮﺭ‪ ،‬ﺃﻭ ﻓﻮﺍﺕ �ﻔﻊ)]‪.([١٨‬‬

‫ﻭﳑﺎ ﺳﺒﻖ ﻳﺘﻀﺢ ﺃﻥ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﰲ ﻣﻨﺎﻗﺸﺘﻪ ﻷﺩﻟﺔ ﺍﺠﻤﻟﻮﺯﻳﻦ ﻟﻠﺘﻘﻠﻴﺪ ﺑﺬﻝ ﺟﻬﺪﺍً ﻋﻠﻤﻴﺎً ﻓﺎﺋﻘﺎً ﰲ ﲢﺪﻳﺪ ﺣﻘﻴﻘﺔ ﺍﻟﺘﻘﻠﻴﺪ ﻭﺍﳌﻘﻠﺪ‪ ،‬ﻭﺫﻟﻚ ﻣﻦ ﺧﻼﻝ ﺍﻟﺘﻔﺮﻳﻖ‬

‫ﺑﻴﻨﻪ ﻭﺑﲔ ﺑﻌﺾ ﺍﳌﺼﻄﻠﺤﺎﺕ ﻭﺍﳌﻔﺎﻫﻴﻢ ﺍﻟﱵ ﻳﹸﻈﻦ ﺃﳖﺎ ﺗﺸﱰﻙ ﻣﻌﻪ ﰲ ﺍﳌﻌﻨﻰ‪ ،‬ﻛﺎﻻﺗﺒﺎﻉ‪ ،‬ﻭﻗﺒﻮﻝ ﺍﻟﺮﻭﺍﻳﺔ‪ ،‬ﻭﺍﻻﻗﺘﺪﺍﺀ‪ ،‬ﻭﺍﻻﺳﺘﺼﻮﺍﺏ‪ ،‬ﻭﺍﳌﻮﺍﻓﻘﺔ‪.‬‬

‫ﻓﺎﻻﺗﺒﺎﻉ ﻛﻤﺎ ﻗﺎﻝ‪"\\\ :‬ﻫﻮ ﺃﻥ ﺗﺘﺒﻊ ﺍﻟﻘﺎﺋﻞ ﻋﻠﻰ ﻣﺎ ﺑﺎﻥ ﻟﻚ ﻣﻦ ﻓﻀﻞ ﻗـﻮﻟﻪ‪ ،‬ﻭﺻﺤﺔ ﻣﺬﻫﺒﻪ‪ ،‬ﺃﻣﺎ ﺍﻟﺘﻘﻠﻴﺪ ﻓﻬﻮ ﺃﻥ ﺗﻘﻮﻝ ﺑﻘﻮﻟﻪ ﻭﺃ�ﺖ ﻻ ﺗﻌﺮﻓﻪ )ﺃﻱ‬

‫ﺍﻟﻘﻮﻝ(\\\")]‪ ،([١٩‬ﻭﳍﺬﺍ ﻋﺪﹼ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ )) :‬ﻓَﺎﺳﹾﺌَﻠُﻮﺍْ ﺃَﻫﹾﻞَ ٱﻟﺬّﻛْﺮِ ﺇِﻥ ﻛُﻨﺘُﻢﹾ ﻻَ ﺗَﻌﹾﻠَﻤﹸﻮﻥﹶ(( )ﺍﻷ�ﺒﻴﺎﺀ‪ (٧ :‬ﺩﻟﻴﻞ ﻋﻠﻰ ﺍﻻﺗﺒﺎﻉ ﻻ ﺍﻟﺘﻘﻠﻴﺪ)]‪.([٢٠‬‬

‫ﻭﻗﺒﻮﻝ ﺍﻟﺮﻭﺍﻳﺔ ﻫﻮ ﻗﺒﻮﻝ ﻟﻠﺤﺠﺔ‪ ،‬ﻭﺍﻟﺘﻘﻠﻴﺪ ﻫﻮ ﻗﺒﻮﻝ ﺍﻟﺮﺃﻱ ﺍﺠﻤﻟﺮﺩ ﻋﻦ ﺍﳊﺠﺔ‪.‬‬

‫ﻭﺍﻻﻗﺘﺪﺍﺀ ﺑﺎﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﻪﻠﻟ ﻋﻨﻬﻢ ﻫﻮ ﺍﻗﺘﺪﺍﺀ ﺑﺎﻟﻨﱯ ‪e‬؛ ﻷ�ـﻬﻢ ﺍﳌﺒﻠﻐﻮﻥ ﻋﻨﻪ‪ ،‬ﰲ ﺣﲔ ﺃﻥ ﺍﻟﺘﻘﻠﻴﺪ ﻫـﻮ ﻗﺒﻮﻝ ﻗﻮﻝ ﻣﻦ ﻻ ﺗﻘﻮﻡ ﺑﻪ ﺣﺠﺔ ﺩﻭﻥ ﻣﻄﺎﻟﺒﺘﻪ ﺑﺪﻟﻴﻞ‪.‬‬

‫ﻭﺍﻻﺳﺘﺼﻮﺍﺏ ﻫﻮ ﺃﻥ ﻳﻈﻬﺮ ﻟﻚ ﺻﻮﺍﺏ ﻗﻮﻝ ﻓﺘﻮﺍﻓﻖ ﺻﺎﺣﺒﻪ ﻓﻴﻪ‪ ،‬ﻭﺍﻟﺘﻘﻠﻴﺪ ﻫﻮ ﺃﻥ ﺗﺄﺧﺬ ﺍﻟﻘﻮﻝ ﺩﻭﻥ ﻋﻠﻢ ﺑﺼﺤﺘﻪ ﺃﻭ ﺑﻄﻼ�ﻪ‪.‬‬

‫ﻭﳑﺎ ﺗﺼﺪﻯ ﻟﻪ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﰲ ﻣﻨﺎﻗﺸﺘﻪ ﻟﺪﻋﺎﺓ ﺍﻟﺘﻘﻠﻴﺪ‪ ،‬ﺍﻟﺸﺒﻬﺎﺕ ﺍﻟﱵ ﺃﺛﺎﺭﻭﻫﺎ ﺗﱪﻳﺮﺍً ﻟﺘﻤﺴﻜﻬﻢ ﺑﺎﻟﺘﻘﻠﻴﺪ‪ ،‬ﻭﻋﺰﻭﻓﻬﻢ ﻋﻦ ﺍﻻﺟﺘﻬﺎﺩ‪ .‬ﻭﻣﻦ ﻫﺬﻩ ﺍﻟﺸﺒﻪ‬

‫ﻗﻮﳍﻢ‪ :‬ﻟﻮ ﺃﻥ ﺍﻟﺘﻘﻠﻴﺪ ﻏﲑ ﺟﺎﺋﺰ‪ ،‬ﻟﻜﺎﻥ ﺍﻻﺟﺘﻬﺎﺩ ﻭﺍﺟﺒﺎً ﻋﻠﻰ ﻛﻞ ﻓﺮﺩ ﻣﻦ ﺃﻓﺮﺍﺩ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﻭﻫﻮ ﺗﻜﻠﻴﻒ ﲟﺎ ﻻ ﻳﻄﺎﻕ ﻟﺴﺒﺒﲔ‪ :‬ﺍﻷﻭﻝ ﺃﻥ ﺍﻟﻄﺒﺎﻉ ﺍﻟﺒﺸﺮﻳﺔ ﻣﺘﻔﺎﻭﺗﺔ‪،‬‬

‫ﻓﻤﻨﻬﺎ ﻣﺎ ﻫﻮ ﻗﺎﺑﻞ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻬﺎﺩﻳﺔ‪ ،‬ﻭﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﻗﺎﺻﺮ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻭﻫﻮ ﻏﺎﻟﺐ ﺍﻟﻄﺒﺎﻉ‪ .‬ﺍﻟﺜﺎ�ﻲ‪ :‬ﺃ�ﻪ ﻋﻠﻰ ﻓﺮﺽ ﺃﳖﺎ ﻗﺎﺑﻠﺔ ﻟﻪ ﲨﻴﻌﻬﺎ‪ ،‬ﻓﻮﺟﻮﺏ ﲢﺼﻴﻠﻪ ﻋﻠﻰ‬

‫ﻛﻞ ﻓﺮﺩ ﻳﺆﺩﻱ ﺇﱃ ﺗﻌﻄﻴﻞ ﺍﳌﻌـﺎﻳﺶ ﺍﻟﱵ ﻻ ﻳﺘﻢ ﺑﻘﺎﺀ ﺍﻟﻨﻮﻉ ﺍﻻ�ﺴـﺎ�ﻲ ﺑﺪﻭﳖﺎ‪ ،‬ﻓﺈﺫﺍ ﻣﺎ ﺍﺷﺘﻐﻞ ﺃﺻﺤﺎﺏ ﺍﳊﺮﻑ ﺑﺎﻟﻌﻠﻢ ﺗﻌﻄﻠﺖ ﺣﺮﻓﻬﻢ‪ ،‬ﻭﺃﻓﻀـﻰ ﺫﻟﻚ ﺇﻟـﻰ ﺍﳔﺮﺍﻡ‬

‫�ﻈﺎﻡ ﺍﳊﻴﺎﺓ‪ ،‬ﻭﰲ ﻫﺬﺍ ﺿﺮﺭ ﻭﻣﺸﻘﺔ ﳐﺎﻟﻔﺔ ﳌﻘﺼﻮﺩ ﺍﻟﺸﺎﺭﻉ)]‪.([٢١‬‬

‫ﻭﺃﺟﺎﺏ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻋﻦ ﻫﺬﻩ ﺍﻟﺸﺒﻬﺔ‪ :‬ﺃ�ﻪ ﻟﻴﺲ ﺍﳌﻄﻠﻮﺏ ﻣﻦ ﻛﻞ ﺇ�ﺴﺎﻥ ﺃﻥ ﻳﺒﻠﻎ ﺭﺗﺒﺔ ﺍﻻﺟﺘﻬﺎﺩ‪ ،‬ﺑﻞ ﺍﳌﻄﻠﻮﺏ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻘﺎﺻﺮﻭﻥ ﺇﺩﺭﺍﻛﺎً ﻭﻓﻬﻤﺎً ﻛﻤﺎ ﻛﺎﻥ ﻋﻠﻴﻪ‬

‫ﺃﻣﺜﺎﻟـﻬﻢ ﻓـﻲ ﺃﻳﺎﻡ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﲔ ﻭﺗﺎﺑﻌﻴﻬﻢ‪ ،‬ﺇﺫ ﺃﳖﻢ ﱂ ﻳﻜﻮ�ﻮﺍ ﻣﻘﻠﺪﻳﻦ ﻭﻻ ﻣﻨﺘﺴﺒﲔ ﺇﱃ ﻓﺮﺩ ﺑﻌﻴﻨﻪ‪ ،‬ﺑﻞ ﻛﺎﻥ ﺍﳉﺎﻫﻞ ﻣﻨﻬﻢ ﻳﺴﺄﻝ ﺍﻟﻌﺎﱂ ﻋﻦ ﺍﳊﻜﻢ ﺍﻟﺸﺮﻋﻲ‬

‫ﺍﻟﺜﺎﺑﺖ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻓﻴﻔﺘﻴﻪ ﺑﻪ‪ ،‬ﻭﻳﺮﻭﻳﻪ ﻟﻪ‪ ،‬ﻟﻔﻈﺎً ﺃﻭ ﻣﻌﻨﻰ‪ ،‬ﻓﻴﻌﻤﻞ ﺑﺬﻟﻚ ﻣﻦ ﺑﺎﺏ ﺍﻟﻌﻤﻞ ﺑﺎﻟﺮﻭﺍﻳﺔ ﻻ ﺑﺎﻟﺮﺃﻱ)]‪.([٢٢‬‬

‫ﻭﻣﻦ ﺷﺒﻬﻬﻢ ﺃﻳﻀﺎً ﺃﻥ ﺍﻟﻌﻠﻢ ﻛﺎﻥ ﻣﻴﺴﺮﺍً ﳌﻦ ﻛﺎﻥ ﻗﺒﻠﻬﻢ‪ ،‬ﻭﻟﻜﻨﻪ ﺍﻵﻥ ﺃﺻﺒﺢ ﲢﺼﻴﻠﻪ ﺻﻌﺒﺎً ﻋﻠﻴﻬﻢ‪ ،‬ﻭﻋﻠﻰ ﺃﻫﻞ ﻋﺼﻮﺭﻫﻢ ﺍﳌﺘﺄﺧﺮﺓ‪ .‬ﻭﻗﺪ �ﻘﺾ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻫﺬﻩ‬

‫ﺍﻟﺸﺒﻬﺔ ﻣﺒﻴﻨﺎً ﺃﻥ ﺍﻻﺟﺘﻬﺎﺩ ﻗﺪ ﻳﺴﹼﺮﻩ ﺍﻪﻠﻟ ﺗﻌﺎﱃ ﻟﻠﻤﺘﺄﺧﺮﻳﻦ ﺗﻴﺴﲑﺍً ﱂ ﻳﻜﻦ ﻟﻠﺴﺎﺑﻘﲔ ﻟﺘﻮﻓﺮ ﺗﻔﺎﺳﲑ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﳎﺎﻣﻊ ﺍﻟﺴﻨﺔ ﺍﳌﻄﻬﺮﺓ‪ ،‬ﻭﻟﺘﺼﻨﻴﻒ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﻋﻠﻮﻡ ﻛﻞ‬

‫ﻣﻨﻬﻤﺎ)]‪.([٢٣‬‬
 ‫‪ -٣‬ﺍﻻﺳﺘﺪﻻﻝ ﻋﻠﻰ ﻣﻨﻊ ﺍﻟﺘﻘﻠﻴﺪ ﺑﺄﺩﻟﺔ ﺇﺿﺎﻓﻴﺔ‪:‬‬

‫ﱂ ﻳﻜﺘﻒ ﺍﻟﺸﻮﻛﺎ�ﻲ ﰲ ﺩﺭﺍﺳﺘﻪ ﺍﻟﻔﻘﻬﻴﺔ ﳌﻮﺿﻮﻉ ﺍﻟﺘﻘﻠﻴﺪ ﲟﻨﺎﻗﺸﺔ ﺃﺩﻟﺔ ﻭﺷﺒﻪ ﺍﺠﻤﻟﻮﺯﻳﻦ ﻟﻪ‪ ،‬ﺑﻞ ﻋﻤـﺪ ﺇﻟـﻰ ﺍﻟﺘﺪﻟﻴﻞ ﻋﻠﻰ ﺭﺃﻳﻪ ﺍﻟﺬﻱ ﺗﺒﻨﺎﻩ‪ - ،‬ﻭﻫﻮ ﻋﺪﻡ ﺟﻮﺍﺯ‬

‫ﺍﻟﺘﻘﻠﻴﺪ ﻋﻠﻰ ﻏﲑ ﺍﺠﻤﻟﺘﻬﺪ‪ ،‬ﻭﺃ�ﻪ ﻻﺑﺪ ﺃﻥ ﻳﺴﺄﻝ ﺃﻫﻞ ﺍﻟﺬﻛﺮ ﻋﻦ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﻭﺃﺩﻟﺘﻬﺎ ‪ -‬ﺑﺄﺩﻟﺔ ﻣﺴﺘﻘﻠﺔ ﺃﳘﻬﺎ‪:‬‬

‫‪ -١‬ﺃﻥ ﺍﳋﻄﺎﺏ ﺍﻟﻘﺮﺁ�ﻲ ﱂ ﻳﺄﻣﺮ�ﺎ ﺑﺮﺩ ﺷﺮﺍﺋﻊ ﺍﻪﻠﻟ ﺳﺒﺤﺎ�ﻪ ﺇﻟـﻰ ﺁﺭﺍﺀ ﺍﻟﺮﺟﺎﻝ‪ ،‬ﺑﻞ ﺇﱃ ﻛﺘﺎﺏ ﺍﻪﻠﻟ ﻭﺳﻨﺔ ﺭﺳﻮﻝ ‪ )) :e‬ﻓَﺈِﻥ ﺗَﻨﹶﺎﺯَﻋﹾﺘُﻢﹾ ﻓﹺﻰ ﺷﹶىﹾﺀ ﻓَﺮﹸﺩﱡﻭﻩﹸ ﺇِﻟَﻰ ٱﻟﻠﱠﻪﹺ‬

‫ﻭﹶٱﻟﺮﱠﺳﹸﻮﻝِ(( )ﺍﻟﻨﺴﺎﺀ ‪.([٢٤])(٥٩‬‬

‫‪ -٢‬ﺃﻥ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁ�ﻴﺔ ﺍﻟﻮﺍﺭﺩﺓ ﻓـﻲ ﺫﻡ ﺗﻘـﻠﻴﺪ ﺍﻵﺑﺎﺀ‪ ،‬ﻣـﺜﻞ ﻗﻮﻟـﻪ‪)) :‬ﻭﹶﻛَﺬَﻟﹺﻚﹶ ﻣﹶﺎ ﺃَﺭﹾﺳﹶﻠْﻨﹶﺎ ﻣﹺﻦ ﻗَﺒﹾﻠﹺﻚﹶ ﻓﹺﻰ ﻗَﺮﹾﻳﹶﺔﹴ ﻣﹼﻦ �ﱠﺬﹺﻳﺮٍ ﺇِﻻﱠ ﻗَﺎﻝَ ﻣﹸﺘْﺮﹶﻓُﻮﻫﹶﺎ ﺇِ�ﱠﺎ ﻭﹶﺟﹶﺪﹾ�َﺎ ﺀﺍﺑﹶﺎﺀ�َﺎ ﻋﹶﻠَﻰٰ ﺃُﻣﱠﺔﹴ‬

‫ﻭﹶﺇِ�ﱠﺎ ﻋﹶﻠَﻰٰ ﺀﺍﺛَـٰﺮِﻫﹺﻢ ﻣﱡﻘْﺘَﺪﹸﻭﻥﹶ )‪ (٢٣‬ﻗُﻞْ ﺃَﻭﹶﻟَﻮﹾ ﺟِﺌْﺘُﻜُﻢﹾ ﺑِﺄَﻫﹾﺪﹶﻯٰ ﻣﹺﻤﱠﺎ ﻭﹶﺟﹶﺪﺗﱡﻢﹾ ﻋﹶﻠَﻴﹾﻪﹺ ﺀﺍﺑﹶﺎﺀﻛُﻢﹾ ﻗَﺎﻟُﻮﺍْ ﺇِ�ﱠﺎ ﺑِﻤﹶﺎ ﺃُﺭﹾﺳﹺﻠْﺘُﻢﹾ ﺑِﻪﹺ ﻛَـٰﻔﹺﺮﹸﻭﻥﹶ (( )ﺍﻟﺰﺧﺮﻑ‪ ،(٢٤-٢٣:‬ﻭﺇﻥ ﻛﺎﻥ‬

‫ﻣﻮﺭﺩﻫﺎ ﰲ ﺍﻟﻜﻔﺎﺭ‪ ،‬ﻓﺎﳌﺮﺍﺩ ﲠﺎ ﺫﻡ ﻣﻦ ﺃﻋﺮﺽ ﻋﻤﺎ ﺃ�ﺰﻟﻪ ﺍﻪﻠﻟ ﺗﻌﺎﻟـﻰ‪ ،‬ﻭﺃﺧـﺬ ﺑﻘﻮﻝ ﺳﻠﻔﻪ‪ ..‬ﻣﻦ ﻫﻨﺎ ﺻﺢ ﺗﺄﻭﻳﻠﻬﺎ ﻓـﻲ ﺍﳌﻘﻠﺪﻳﻦ ﻻﲢﺎﺩ ﺍﻟﻌﻠﺔ‪ ،‬ﻭﻷﻥ ﺍﻟﻌﱪﺓ ﺑﻌـﻤﻮﻡ‬

‫ﺍﻟﻠﻔﻆ ﻻ ﲞﺼﻮﺹ ﺍﻟﺴﺒﺐ)]‪.([٢٥‬‬

‫‪ -٣‬ﺃ�ﻪ ﻗﺪ ﺍ�ﻌﻘﺪ ﺍﻹﲨﺎﻉ ﻋﻠﻰ ﻋﺪﻡ ﺟﻮﺍﺯ ﺗﻘﻠﻴﺪ ﺍﻷﻣﻮﺍﺕ‪ ،‬ﻭﻋﻠﻰ ﺃﻥ ﻋﻤﻞ ﺍﺠﻤﻟﺘﻬﺪ ﺑﺮﺃﻳﻪ ﺇﳕﺎ ﻫﻮ ﺭﺧﺼﺔ ﻟﻪ ﻋﻨﺪ ﻋﺪﻡ ﺍﻟﺪﻟﻴﻞ‪ ،‬ﻭﻻ ﳚﻮﺯ ﻟﻐﲑﻩ ﺃﻥ ﻳﻌﻤﻞ ﺑﻪ‪،‬‬

‫ﻓﻬﺬﺍﻥ ﺍﻹﲨﺎﻋﺎﻥ ﳚﺘﺜّﺎﻥ ﺍﻟﺘﻘﻠﻴﺪ ﻣﻦ ﺃﺻﻠﻪ)]‪.([٢٦‬‬

‫‪ -٤‬ﺃﻥ ﻭﻗﻮﻉ ﺍﻻﺟﺘﻬﺎﺩ ﰲ ﺍﳌﺬﺍﻫﺐ ﺍﻷﺭﺑﻌﺔ‪ ،‬ﻭﻛﺬﺍ ﺍﳌﺬﻫﺐ ﺍﻟﺰﻳﺪﻱ‪ ،‬ﻭﺍﳍﺎﺩﻭﻱ‪ ،‬ﺣﺠﺔ ﻋﻠﻰ ﺍﳌﻘﻠﺪﺓ)]‪.([٢٧‬‬

‫ﻭﺍﳋﻼﺻﺔ ﺍﳌﺴﺘﻔﺎﺩﺓ ﻣﻦ ﺩﺭﺍﺳﺔ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻟﻠﺘﻘﻠﻴﺪ ﺑﻮﺻﻔﻪ ﻇﺎﻫﺮﺓ ﻓﻘﻬﻴﺔ‪ ،‬ﻫﻲ ﺗﺼﻨﻴﻔﻪ ﻟﻠﻤﺴﻠﻢ‪ :‬ﺇﱃ ﻣﺴﻠﻢ ﻗﺎﺩﺭ ﻋﻠﻰ ﻓﻬﻢ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻭﻣﺎﻟﻚ ﻷﺩﻭﺍﺕ‬

‫ﺍﻻﺟﺘﻬﺎﺩ‪ ،‬ﻓﻬﺬﺍ ﳚﺐ ﰲ ﺣﻘﻪ ﺍﻻﺟﺘﻬﺎﺩ ﻭﳛﺮﻡ ﻋﻠﻴﻪ ﺍﻟﺘﻘﻠﻴﺪ‪ ،‬ﻭﻣﺴﻠﻢ ﻏﲑ ﻗﺎﺩﺭ ﻋﻠﻰ ﺍﻟﻔﻬﻢ ﻭﻣﻔﺘﻘﺪ ﻷﺩﻭﺍﺗﻪ‪ ،‬ﻓﻬﺬﺍ ﳛﺮﻡ ﻋﻠﻴﻪ ﺍﻟﺘﻘﻠﻴﺪ ﺃﻳﻀﺎً‪ ،‬ﻭﳚﺐ ﻋﻠﻴﻪ‬

‫ﺍﻟﺴﺆﺍﻝ ﳌﻦ ﻳﺜﻖ ﺑﻪ ﻟﻴﺼﻞ ﺇﱃ ﺍﻟﺪﻟﻴﻞ‪.‬‬

‫‪ -‬ﺍﻟﺒﻌﺪ ﺍﻟﻌﻘﺪﻱ‪:‬‬

‫ﻣﻦ ﺍﻷﺑﻌﺎﺩ ﺍﻟﱵ ﻭﻇﻔﻬﺎ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻛﺬﻟﻚ ﰲ ﺩﺭﺍﺳﺔ ﻣﻮﺿﻮﻉ ﺍﻟﺘﻘﻠﻴﺪ‪ ،‬ﺍﻟﺒﻌﺪ ﺍﻟﻌﻘﺪﻱ‪ ،‬ﻓﻘﺪ ﺃﻗﺎﻡ ﺍﻟﺪﻟﻴﻞ ﻭﺍﳊﺠﺔ ﻋﻠﻰ ﺃﻥ ﺍﻟﺘﻘﻠﻴﺪ ﻳﻨﺎﰲ ﻣﻘﺘﻀﻴﺎﺕ ﺍﻹﳝﺎﻥ‬

‫ﻭﺍﻟﻌﺒﻮﺩﻳﺔ ﻪﻠﻟ ﺗﻌﺎﱃ ﻻﻋﺘﺒﺎﺭﺍﺕ ﻣﻨﻬﺎ‪:‬‬

‫ﺃﻥ ﺍﻪﻠﻟ ﺗﻌﺎﱃ ﺃﻣﺮ ﺍﳌﺴﻠﻤﲔ ﺑﺮﺩ ﺍﻷﻣﻮﺭ ﺍﳌﺘﻨﺎﺯﻉ ﻓﻴﻬﺎ ﺇﱃ ﺍﻪﻠﻟ ﻭﺭﺳﻮﻟﻪ ﻓﻘﺎﻝ‪)) :‬ﻓَﺈِﻥ ﺗَﻨﹶﺎﺯَﻋﹾﺘُﻢﹾ ﻓﹺﻰ ﺷﹶىﹾﺀ ﻓَﺮﹸﺩﱡﻭﻩﹸ ﺇِﻟَﻰ ٱﻟﻠﱠﻪﹺ ﻭﹶٱﻟﺮﱠﺳﹸﻮﻝِ (( ﻭﺟﻌﻞ ﺫﻟﻚ ﻣﻦ ﻣﻮﺟﺒﺎﺕ‬

‫ﺍﻹﳝﺎﻥ ﺑﻪ ﺇﺫ ﻗﺎﻝ ﺗﻌﺎﱃ‪)) :‬ﺇِﻥ ﻛُﻨﺘُﻢﹾ ﺗُﺆﹾﻣﹺﻨﹸﻮﻥﹶ ﺑِٱﻟﻠﱠﻪﹺ ﻭﹶٱﻟْﻴﹶﻮﹾﻡِ ٱ ْﻻﺧﹺﺮِ(( )ﺍﻟﻨﺴﺎﺀ‪ (٥٩:‬ﻓﺈﺫﺍ ﺍ�ﺘﻔﻰ ﺍﻟﺮﺩ ﺍ�ﺘﻔﻰ ﺍﻹﳝﺎﻥ‪.‬‬

‫ﻭﻣﻨﻬﺎ ﺃﻥ ﺍﳊﺎﻣﻞ ﻟﻠﻤﻘﻠﺪﺓ ﻋﻠﻰ ﺍﻟﺘﻘﻠﻴﺪ ﻫﻮ ﺍﻟﻐﻠﻮ ﰲ ﺗﻌﻈﻴﻢ ﺃﺋﻤﺘﻬﻢ‪ ،‬ﻭﺍﻣﺘﺜﺎﻝ ﺁﺭﺍﺋﻬﻢ‪ ،‬ﻓﺼﺎﺭﻭﺍ ﲠﺬﺍ ﺍﻟﺘﻌﻈﻴﻢ ﺍﳌﺒﺎﻟﻎ‪ ،‬ﻭﻣﺎ ﺍﺳﺘﻮﺟﺒﻪ ﻣﻦ ﻃﺎﻋﺔ ﻣﻄﻠﻘﺔ ﺃﺭﺑﺎﺑﺎً ﻣﻦ‬

‫ﺩﻭﻥ ﺍﻪﻠﻟ ﺗﻌﺎﻟـﻰ‪ ،‬ﻓﺼﺪﻕ ﻓﻴﻬﻢ ﻗﻮﻟﻪ ﺗﻌﺎﻟـﻰ‪)) :‬ٱﺗﱠﺨَﺬُﻭﺍْ ﺃَﺣﹾﺒﹶـٰﺮﹶﻫﹸﻢﹾ ﻭﹶﺭﹸﻫﹾﺒﹶـٰﻨﹶﻬﹸﻢﹾ ﺃَﺭﹾﺑﹶﺎﺑﺎً ﻣﹼﻦ ﺩﹸﻭﻥِ ٱﻟﻠﱠﻪﹺ (( )ﺍﻟﺘﻮﺑﺔ‪.(٣١:‬‬
 ‫ﻭﻣﻨﻬﺎ ﺃﻥ ﺍﻪﻠﻟ ﺗﻌﺎﱃ ﺇﳕﺎ ﺑﻌﺚ ﺇﱃ ﻋﺒﺎﺩﻩ ﺭﺳﻮﻻً ﻭﺍﺣﺪﺍً‪ ،‬ﻭﺃ�ﺰﻝ ﺇﻟﻴﻬﻢ ﻛﺘﺎﺑﺎً ﻭﺍﺣﺪﺍً‪ ،‬ﻭﲨﻴﻊ ﺍﻷﻣﻢ ﺃﻭﳍﺎ ﻭﺁﺧﺮﻫﺎ ﻣﺘﻌﺒﹼﺪﻭﻥ ﲟﺎ ﺷﺮﻋﻪ ﺍﻪﻠﻟ ﺳﺒﺤﺎ�ﻪ ﰲ ﻛﺘﺎﺑﻪ‪،‬‬

‫ﻭﻋﻠﻰ ﻟﺴﺎﻥ ﺭﺳﻮﻟﻪ ‪ ،e‬ﻭﻣﻦ ﲨﻠﺔ ﻣﻦ ﻫﻮ ﻣﺘﻌﺒﹼﺪ ﲠﺬﻩ ﺍﻟﺸﺮﻳﻌﺔ ﺭﺳﻮﻝ ﺍﻪﻠﻟ ‪ ،e‬ﻓﻜﻴﻒ ﺑﺎﻷﺋﻤﺔ ﺍﳌﺘﺒﻌﲔ ﺍﻟﺬﻳﻦ ﻫﻢ ﺃﻓﺮﺍﺩ ﻣﻦ ﺍﻟﻌﺎﱂ؟‪.‬‬

‫ﻭﻋﻠﻴﻪ ﻓﻼ ﻣﺴﻮﹼﻍ ﻟﻠﻤﻘﻠﺪﺓ ﰲ ﺗﻘﻠﻴﺪ ﺃﺣﺪ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﲨﻴﻊ ﺃﻗﻮﺍﻟﻪ‪ ،‬ﻭﺇﻳﺜﺎﺭﻫﺎ ﻋﻠﻰ ﻗﻮﻝ ﻏﲑﻩ‪ ،‬ﺑﻞ ﻋﻠﻰ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ)]‪.([٢٨‬‬

‫‪ -‬ﺍﻟﺒﻌﺪ ﺍﳌﻌﺮﰲ‪:‬‬

‫ﻣﻦ ﻣﻘﺘﻀﻴﺎﺕ ﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﺸﻤﻮﻟﻴﺔ ﻟﻈﺎﻫﺮﺓ ﺍﻟﺘﻘﻠﻴﺪ ﻋﻨﺪ ﺍﻟﺸﻮﻛﺎ�ﻲ ﲢﺪﻳﺪ ﻣﻮﻗﻊ ﻫﺬﺍ ﺍﻟﺴﻠﻮﻙ ﺍﻟﻔﻜﺮﻱ ﻓـﻲ ﻣﻴﺰﺍﻥ ﺍﻟﻌﻠﻢ ﻭﺍﳌﻌﺮﻓﺔ‪ ،‬ﻭﻫـﻮ ﻣﺎ ﺟﻌﻠﻪ ﳛﺮﺹ ﰲ‬

‫ﻣﻮﺍﺿﻊ ﻣﺘﻔﺮﻗﺔ‪ ،‬ﻭﺑﺄﺳﺎﻟﻴﺐ ﻭﻣﻀﺎﻣﲔ ﳐﺘﻠﻔﺔ‪ ،‬ﻋﻠﻰ ﺑﻴﺎﻥ ﻣﺎﻫﻴﺔ ﺍﻟﺘﻘﻠﻴﺪ ﰲ �ﻈﺮ ﺍﻟﻌﻠﻢ ﻭﺍﳌﻌﺮﻓﺔ‪ .‬ﻭﻻﺷﻚ ﺃﻥ ﳏﺎﻭﻟﺔ ﲨﻊ ﻭﺗﺮﺗﻴﺐ ﻫﺬﻩ ﺍﳌﺘﻔﺮﻗﺎﺕ ﺗﺮﺗﻴﺒﺎً‬

‫ﻣﻨﻬﺠﻴﺎً ﺳﻴﻌﻄﻲ ﺻﻮﺭﺓ ﻣﺘﻜﺎﻣﻠﺔ ﻋﻦ ﺍﻟﺘﻘﻠﻴﺪ ﻛﻈﺎﻫﺮﺓ ﻣﻌﺮﻓﻴﺔ‪ ،‬ﻛﻤﺎ ﺭﲰﻬﺎ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ‪.‬‬

‫ﻭﻗﺪ ﻛﺎ�ﺖ ﺃﻭﱃ ﺧﻄﻮﺍﺗﻪ ﰲ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻟﺒﺤﺚ ﻫﻮ ﲢﺪﻳﺪ ﻣﻔﻬﻮﻡ ﺍﻟﻌﻠﻢ‪ .‬ﻓﺒﻴﹼﻦ ﺃﻥ ﺣﺪ ﺍﻟﻌﻠﻢ ‪ -‬ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻨﻈﺮ ‪ -‬ﻫﻮ‪ :‬ﺍﻟﺘَﺒﹶﻴﱡﻦﹸ ﻭﺇﺩﺭﺍﻙ ﺍﳌﻌﻠﻮﻡ ﻋﻠﻰ‬

‫ﻣﺎ ﻫﻮ ﺑﻪ‪ ،‬ﻓﻤﻦ ﺑﺎﻥ ﻟﻪ ﺍﻟﺸﻲﺀ ﻓﻘﺪ ﻋﻠﻤﻪ)]‪ ..([٢٩‬ﻭﺣﺪﹼﻩ ﻋﻨﺪ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﳌﺘﻜﻠﻤﲔ ‪-‬ﻛﻤﺎ ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ‪ -‬ﻫﻮ‪» :‬ﻣﺎ ﺍﺳﺘﻴﻘﻨﺘﻪ ﻭﺗﺒﻴﻨﺘﻪ‪ ،‬ﻭﻛﻞ ﻣﻦ ﺍﺳﺘﻴﻘﻦ‬

‫ﺷﻴﺌﺎً ﻭﺗﺒﻴﻨﻪ ﻓﻘﺪ ﻋﻠﻤﻪ«‪.‬‬

‫ﻭﻫﺬﺍ ﺍﻟﺘﺤﺪﻳﺪ ﺍﻟﺪﻗﻴﻖ ﳌﻔﻬﻮﻡ ﺍﻟﻌﻠﻢ ﺟﻌﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﳜﻠﺺ ﺇﱃ ﻗﺎﻋﺪﺗﲔ ﺍﺛﻨﺘﲔ‪ :‬ﺃﻭﻻﳘﺎ‪ :‬ﺃﻥ ﺍﻟﻌﻠﻢ ﻫﻮ ﻣﻌﺮﻓﺔ ﺍﳊﻖ ﺑﺪﻟﻴﻠﻪ‪ .‬ﺛﺎ�ﻴﺘﻬﻤﺎ‪ :‬ﺃﻥ ﺍﻟﺮﺃﻱ ﺍﻟﺬﻱ ﻻ‬

‫ﻳﺴﺘﻨﺪ ﺇﱃ ﺩﻟﻴﻞ ﻟﻴﺲ ﻣﻦ ﺍﻟﻌﻠﻢ‪ .‬ﻭﻗﺪ ﺍﺳﺘﺄ�ﺲ ﻓـﻲ ﺫﻟﻚ ﺑﻘﻮﻝ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ‪» :‬ﻭﻻ ﺃﻋﻠﻢ ﺑﲔ ﻣﺘﻘﺪﻣﻲ ﻋﻠﻤﺎﺀ ﻫﺬﻩ ﺍﻷﻣﺔ ﻭﺳﻠﻔﻬﺎ ﺧﻼﻓﺎً ﺃﻥ ﺍﻟﺮﺃﻱ ﻟﻴﺲ ﺑﻌﻠﻢ‬

‫ﺣﻘـﻴﻘﺔ‪ ،‬ﻭﺃﻣﺎ ﺃﺻﻮﻝ ﺍﻟﻌﻠﻢ ﻓﺎﻟﻜﺘﺎﺏ ﻭﺍﻟﺴـﻨﺔ« ﺃﻱ ﺍﻟﺪﻟﻴﻞ)]‪.([٣٠‬‬

‫ﻓﻌﻠﻰ ﻫﺎﺗﲔ ﺍﳌﻘﺪﻣﺘﲔ ﺃﺳﺲ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺇﺟﺎﺑﺘﻪ ﻋﻦ ﺍﻟﺴﺆﺍﻝ ﺍﶈﻮﺭﻱ ﰲ ﺍﳌﻮﺿﻮﻉ‪ ،‬ﻭﻫﻮ‪ :‬ﻫﻞ ﺍﻟﺘﻘﻠﻴﺪ ﻋﻠﻢ؟ ﻭﻫﻞ ﺍﳌﻘﻠﺪ ﻋﺎﱂ؟ ﻓﺄﺛﺒﺖ ﺃﻥ ﺍﻟﺘﻘﻠﻴﺪ ﻟﻴﺲ‬

‫ﺑﻌﻠﻢ‪ ،‬ﻭﺃﻥ ﺍﳌﻘﻠﺪ ﻟﻴﺲ ﻣﻌﺪﻭﺩﺍً ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺃﻛﺪ ﺻﺤﺔ ﻫﺬﻩ ﺍﻟﻨﺘﻴﺠﺔ ﺑﺄﺩﻟﺔ ﻣﻨﻬﺎ‪ :‬ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪)) :‬ﻭﹶﻻَ ﺗَﻘْﻒﹸ ﻣﹶﺎ ﻟَﻴﹾﺲﹶ ﻟَﻚﹶ ﺑِﻪﹺ ﻋﹺﻠْﻢﹲ(( )ﺍﻹﺳﺮﺍﺀ‪ .( ٣٦:‬ﻭﻣﻨﻬﺎ‬

‫ﺍﻹﲨﺎﻉ ﺍﻟﺬﻱ �ﻘﻠﻪ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ ﺣﲔ ﻗﺎﻝ‪» :‬ﺃﲨﻊ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺃﻥ ﺍﳌﻘﻠﺪ ﻟﻴﺲ ﻣﻌﺪﻭﺩﺍً ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ«)]‪.([٣١‬‬

‫ﻭﻣﻨﻬﺎ ﺃﻥ ﺍﻟﺘﻘﻠﻴﺪ ﻗﺎﺋﻢ ﻋﻠﻰ ﻓﻜﺮﺓ ﺗﻮﻗﻒ ﺍﻟﻌﻠﻢ‪ ،‬ﺇﺫ ﺍﺩﻋﻰ ﺍﳌﻘﻠﺪﺓ ﺃﻥ ﺍﻪﻠﻟ ﺗﻌﺎﱃ ﻗﺪ ﺭﻓﻊ ﻣﺎ ﺗﻔﻀّﻞ ﺑﻪ ﻋﻦ ﻣﻦ ﻗﺒﻠﻬﻢ ﻣﻦ ﺍﻷﺋﻤﺔ ﻣﻦ ﻛﻤﺎﻝ ﺍﻟﻔﻬﻢ‪ ،‬ﻭﻗﻮﺓ ﺍﻹﺩﺭﺍﻙ‪،‬‬

‫ﻭﺍﻻﺳﺘﻌﺪﺍﺩ ﻟﻠﻤﻌﺎﺭﻑ‪ ،‬ﻭﻫﻲ ﺩﻋﻮﻯ ﰲ �ﻈﺮ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻣﻦ ﺃﺑﻄﻞ ﺍﻟﺒﺎﻃﻼﺕ‪ ،‬ﺑﻞ ﻫﻲ ﺟﻬﺎﻟﺔ ﻣﻦ ﺍﳉﻬﺎﻻﺕ‪ ،‬ﻷﻥ ﳖﺎﻳﺔ ﺍﻟﻌﻠﻢ ﻛﻤﺎ ﻳﺆﻛﺪ ﻟﻴﺴﺖ ﻛﺒﺪﺍﻳﺘﻪ‪ ،‬ﺑﻞ ﻫﻮ‬

‫ﺳﺎﺋﺮ ﰲ ﻃﺮﻳﻖ ﺍﻟﺘﻄﻮﺭ ﻭﺍﻟﻜﻤﺎﻝ ﻭﺍﻟﻨﻀﺞ ﺍﻟﻌﻘﻠﻲ ﻋﻦ ﻃﺮﻳﻖ ﺍﺯﺩﻳﺎﺩ ﺍﳌﻌﺎﺭﻑ ﻭﺗﻄﻮﺭﻫﺎ)]‪ .([٣٢‬ﻭﻫﻲ ﻗﻨﺎﻋﺔ ﺃﻟﻒ ﻋﻠﻰ ﺃﺳﺎﺳﻬﺎ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻛﺘﺎﺑﻪ‬

‫\\\"ﺍﻟﺒﺪﺭ ﺍﻟﻄﺎﻟﻊ ﲟﺤﺎﺳﻦ ﻣﻦ ﺑﻌﺪ ﺍﻟﻘﺮﻥ ﺍﻟﺴﺎﺑﻊ\\\"‪ ،‬ﺣﻴﺚ ﺫﻛﺮ ﻓﻴﻪ ﺃﺻﻨﺎﻓﺎً ﻣﻦ ﺍﺠﻤﻟﺘﻬﺪﻳﻦ ﻛﺪﻟﻴﻞ ﻋﻤﻠـﻲ ﻭﻭﺍﻗـﻌﻲ ﻋﻠﻰ ﺃﻥ ﺑﺎﺏ ﺍﻻﺟﺘﻬﺎﺩﱂ ﻳﻨﺴﺪ‪ ،‬ﻭﺃﻥ‬

‫ﺍﻷﻣﺔ ﻟﻦ ﺗﻌﺪﻡ ﺃﺑﺪﺍً ﻣﻦ ﻳﻘﻮﻡ ﻓﻴﻬﺎ ﺑﺎﳊﺠﺔ)]‪.([٣٣‬‬

‫ﺇﻥ ﺇﺟﺎﺑﺔ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻋﻦ ﺍﻟﺴﺆﺍﻝ ﺍﻟﺴﺎﺑﻖ ﺑﺎﻟﻨﻔﻲ‪ ،‬ﻭﺿﻌﺘﻪ ﺃﻣﺎﻡ ﺳﺆﺍﻝ ﺁﺧﺮ ﻭﻫﻮ‪ :‬ﺇﻥ ﱂ ﻳﻜﻦ ﺍﻟﺘﻘﻠﻴﺪ ﻋﻠﻤﺎً ﻓﻤﺎ ﻫﻮ؟ ﻓﻜﺎﻥ ﺟﻮﺍﺑﻪ ﺃﻥ ﺍﳌﻘﻠﺪ ﺇﺫﺍ ﺗﻜﻠﻢ ﻓﻴﻤﺎ ﻻ‬

‫ﻳﻌﺮﻓﻪ ﻓﻬﻮ ﺟﺎﻫﻞ ﻣﻦ ﺟﻬﺘﲔ‪ :‬ﻛﻮ�ﻪ ﻻ ﻳﻌﺮﻑ ﺫﻟﻚ ﺍﻟﺸﻲﺀ‪ ،‬ﻭﻛﻮ�ﻪ ﺗﻜﻠﻢ ﻓﻴﻤﺎ ﻻ ﻳﻌﺮﻓﻪ)]‪.([٣٤‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺘﻘﻠﻴﺪ ﺟﻬﻼﹰ‪ ،‬ﻓﻬﻮ ﺑﺎﻟﻀﺮﻭﺭﺓ ﰲ ﻣﺴﺎﺋﻞ ﺍﻟﺸﺮﻉ ﺗﻘﻮﹼﻝ ﻋﻠﻰ ﺍﻪﻠﻟ ﻋﺰ ﻭﺟﻞّ ﲟﺎ ﱂ ﻳﻘﻞ‪ ،‬ﺑﺼﺮﻳﺢ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ...)) :‬ﻭﹶﺃَﻥ ﺗَﻘُﻮﻟُﻮﺍْ ﻋﹶﻠَﻰ ٱﻟﻠﱠﻪﹺ ﻣﹶﺎ ﻻَ ﺗَﻌﹾﻠَﻤﹸﻮﻥﹶ((‬

‫)ﺍﻷﻋﺮﺍﻑ‪.([٣٥])(٣٣:‬‬

‫ﻭﺍﻟﺸﻮﻛﺎ�ﻲ ﰲ ﲝﺜﻪ ﻋﻦ ﺍﻟﺘﻘﻠﻴﺪ ﻛﻈﺎﻫﺮﺓ ﻣﻌﺮﻓﻴﺔ‪ ،‬ﱂ ﻳﻘﻒ ﻋﻨﺪ ﺣﺪﹼ ﺇﺛﺒﺎﺕ ﺃﻥ ﺍﻟﺘﻘﻠﻴﺪ ﺟﻬﻞ ﻭﻟﻴﺲ ﺑﻌﻠﻢ‪ ،‬ﺑﻞ ﺗﻌﺪﺍﻩ ﺇﱃ ﺍﻟﺘﺄﻛﻴﺪ ﻋﻠﻰ ﻣﺒﺪﺃﻳﻦ ﻫﺎﻣﲔ ﳘﺎ‪:‬‬

‫ﺃﻭﻻً‪ :‬ﺃﳘﻴﺔ ﻭﳏﻮﺭﻳﺔ ﺍﻟﺪﻟﻴﻞ ﰲ ﺍﳌﻨﻈﻮﻣﺔ ﺍﳌﻌﺮﻓﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ‪:‬‬

‫ﻭﻫﺬﻩ �ﻘﻄﺔ ﺟﻮﻫﺮﻳﺔ ﰲ ﺇﻋﺎﺩﺓ ﺻﻴﺎﻏﺔ ﺍﻟﻌﻘﻠﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻋﻤﻮﻣﺎً‪ ،‬ﻭﺍﻟﻔﻘﻬﻴﺔ ﻋﻠﻰ ﻭﺟﻪ ﺍﳋﺼﻮﺹ‪ ،‬ﻫﺬﻩ ﺍﻟﻌﻘﻠﻴﺔ ﺍﻟﱵ ﺃﺻﺒﺤﺖ ﰲ ﻋﺼﻮﺭ ﺍﻟﺘﻘﻠﻴﺪ ﻭﺍﳉﻤﻮﺩ‬

‫ﺗﺘﻌﺎﻣﻞ ﻣﻊ ﺃﻗﻮﺍﻝ ﺍﻟﻌﻠﻤﺎﺀ ﲣﺮﳚﺎً ﻭﻗﻴﺎﺳﺎً ﺩﻭﻥ ﺍﻟﻨﺺ ﺍﻟﺸﺮﻋﻲ‪ .‬ﻣﻦ ﻫﻨﺎ ﺃﻛﺪ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺍﺭﺗﺒﺎﻁ ﺍﻟﻌﻠﻢ ﺑﺎﻟﺪﻟﻴﻞ‪ ،‬ﻭﺃﻥ ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﰲ‬

‫ﻣﺴﺎﺋﻞ ﺍﻟﺪﻳﻦ ﻣﻦ ﻣﻘﺘﻀﻴﺎﺕ ﺍﳌﻨﻬﺞ ﺍﻟﻌﻠﻤﻲ ﺍﻟﺴﻠﻴﻢ)]‪.([٣٦‬‬

‫ﺛﺎ�ﻴﺎً‪ :‬ﺍﺧﺘﻼﻝ ﻣﻨﻬﺞ ﺍﳌﻘﻠﺪﺓ‪:‬‬

‫ﻭﻗﺪ ﺍﻋﺘﻤﺪ ﰲ ﺑﻴﺎﻥ ﺫﻟﻚ ﻃﺮﻳﻘﺔ ﺍﳊﻮﺍﺭ ﺍﳌﻨﻄﻘﻲ‪ ،‬ﻣﺘﺪﺭﺟﺎً ﻣﻌﻬﻢ ﲟﺎ ﻳﺴﻠﻤﻮﻥ ﺑﻪ ﻟﻠﻮﺻﻮﻝ ﺇﱃ �ﻘﻄﺔ ﺍﳋﻼﻑ‪ ،‬ﻓﻼ ﻳﺴﻌﻬﻢ ﺇﻻ ﺍﻟﺘﺴﻠﻴﻢ‪ .‬ﻭﻛﺜﲑﺍً ﻣﺎ ﻛﺸﻔﺖ ﻫﺬﻩ‬

‫ﺍﳊﻮﺍﺭﺍﺕ ﺃﻥ ﺗﻔﻜﲑ ﺍﳌﻘﻠﺪ ﻻ ﻳﻘﻮﻡ ﻋﻠﻰ ﻣﻨﻬﺞ ﺳﻠﻴﻢ ﺗﺘﻔﻖ ﻣﻘﺪﻣﺎﺗﻪ ﻣﻊ �ﺘﺎﺋﺠﻪ‪ ،‬ﺑﻞ ﻳﻘﻮﻡ ﻋﻞ ﺍﻟﺘﻨﺎﻗﺾ‪ ،‬ﻣﻦ ﺟﺎ�ﺒﲔ‪:‬‬

‫‪ -‬ﺗﻨﺎﻗﺾ ﰲ ﻣﻨﻬﺞ ﺗﻔﻜﲑﻫﻢ ﺫﺍﺗﻪ‪ :‬ﻳﺘﺠﻠﻰ ﰲ ﺍﻋﱰﺍﻑ ﺍﳌﻘﻠﺪ ﺃ�ﻪ ﺍﻟﺘﺰﻡ ﺍﻟﺘﻘﻠﻴﺪ ‪ -‬ﺃﺧﺬ ﺭﺃﻱ ﺍﻟﻐﲑ ﺩﻭﻥ ﺩﻟﻴﻞ ‪ -‬ﻷ�ﻪ ﻻ ﻳﻌﻘﻞ ﺍﳊﺠﺔ‪ ،‬ﻭﻟﻜﻦ ﺇﺫﺍ ﺳﺌﻞ ﻋﻦ ﺳﺒﺐ‬

‫ﺗﻘﻠﻴﺪﻩ ﻟﻌﺎﱂ ﺑﻌﻴﻨﻪ ﻣﻦ ﲨﻠﺔ ﻋﻠﻤﺎﺀ ﺍﻷﻣﺔ ﰲ ﻛﻞ ﺃﻣﻮﺭ ﺩﻳﻨﻪ ﺃﺟﺎﺏ‪ :‬ﻷ�ﻪ ﺃﻋـﻠﻢ ﻣﻦ ﻏﲑﻩ‪ .‬ﻭﺍﻟﺴﺆﺍﻝ ﺍﳌﺜﺎﺭ‪ :‬ﻣﻦ ﺃﻳﻦ ﻟﻪ ﻣﻌﺮﻓﺔ ﺍﻟﻌﺎﱂ ﻭﺍﻷﻋﻠﻢ‪ ،‬ﻭﻫﻮ ﻣﻘﺮ ﻋﻠﻰ �ﻔﺴﻪ‬

‫ﺃ�ﻪ ﻻ ﻳﻄﺎﻟﺐ ﺑﺎﳊﺠﺔ‪ ،‬ﻭﻻ ﻳﻌﻘﻠﻬﺎ ﺇﺫﺍ ﺟﺎﺀﺗﻪ‪.‬ﻓﻬﻮ ﻳﺸﻬﺪ ﲜﻮﺍﺑﻪ ﻫﺬﺍ ﻋﻠﻰ ﺑﻄﻼﻥ ﺩﻋﻮﺍﻩ ﺍﻷﻭﱃ‪.‬‬

‫ﻭﺃﻣﺮ ﺁﺧﺮ‪ ،‬ﺃﻥ ﺍﳌﻘﻠﺪ ﻳﻌﱰﻑ ﰲ ﻛﻞ ﻣﺴﺄﻟﺔ ﻣﻦ ﻣﺴﺎﺋﻞ ﺍﻟﻔﺮﻭﻉ ﺍﻟﺬﻱ ﻫﻮ ﻣﻘﻠﺪ ﻓﻴﻬﺎ ﺃ�ﻪ ﻻ ﻳﺪﺭﻱ ﻣﺎ ﻫﻮ ﺍﳊﻖ ﻓﻴﻬﺎ‪ ،‬ﻟﻜﻦ ﺇﺫﺍ ﺃﺭﺷﺪﻩ »ﺍﻟﺒﻌﺾ« ﺇﱃ ﺃﻥ ﺍﻟﺘﻘﻠﻴﺪ‬

‫ﻏﲑ ﺟﺎﺋﺰ ﰲ ﺩﻳﻦ ﺍﻪﻠﻟ ﺃﺧﺬ ﰲ ﺍﳌﺨﺎﺻﻤﺔ ﻭﺍﻻﺳﺘﺪﻻﻝ ﲜﻮﺍﺯ ﺍﻟﺘﻘﻠﻴﺪ‪ ،‬ﻓﻬﻼ ﺃ�ﺰﻝ �ﻔﺴﻪ ‪-‬ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺸﻮﻛﺎ�ﻲ ‪ -‬ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺍﻷﺻﻮﻟﻴﺔ ﺍﳌﺘﺸﻌﺒﺔ ﺗﻠﻚ ﺍﳌـﻨﺰﻟﺔ‬

‫ﺍﻟﱵ ﻛﺎﻥ ﻳﻨـﺰﳍﺎ ﰲ ﻣﺴﺎﺋﻞ ﺍﻟﻔﺮﻭﻉ)]‪.([٣٧‬‬

‫‪ -‬ﺗﻨﺎﻗﺾ ﻗﻨﺎﻋﺘﻬﻢ ﺍﻟﻔﻜﺮﻳﺔ ﻣﻊ ﺳﻠﻮﻛﻬﻢ ﺍﻟﻌﻤﻠﻲ‪ :‬ﻳﺘﺠﻠﻰ ﺫﻟﻚ ﰲ ﻗﺒﻮﳍﻢ ﳑﻦ ﻳﻨﺘﺴﺐ ﺇﱃ ﻣﺬﻫﺒﻬﻢ ﺍﻟﱰﺟﻴﺢ ﺑﲔ ﺭﻭﺍﻳﺘﲔ ﻹﻣﺎﻣﻬﻢ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺫﻟﻚ ﺍﳌﺮﺟﹼﺢ ﻣﻘﻠﺪﺍً‬

‫ﻏﲑ ﳎﺘﻬﺪ ﻭﻻ ﻗﺮﻳﺐ ﻣـﻦ ﺭﺗﺒﺔ ﺍﻻﺟﺘﻬﺎﺩ‪ ،‬ﻭﻻ ﻳﻘﺒﻠﻮﻥ ﳑﻦ ﻫﻮ ﰲ ﺭﺗﺒﺔ ﺇﻣﺎﻣﻬﻢ‪ ،‬ﺃﻭ ﺃﻛﺜﺮ ﻣﺜﻞ ﺫﻟﻚ‪ ،‬ﻭﻟﻮ ﻋﻀﺪ ﺗﺮﺟﻴﺤﻪ ﺑﺎﻵﻳﺎﺕ ﺍﶈﻜﻤﺔ ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﳌﺘﻮﺍﺗﺮﺓ‪.‬‬

‫ﺑﻞ ﺇﳖﻢ ﻳﻘﺒﻠﻮﻥ ﻣﻦ ﻣﻮﺍﻓﻘﻴﻬﻢ ﳎﺮﺩ ﺍﻟﺘﺨﺮﻳﺞ ﻋﻠﻰ ﻣﺬﻫﺐ ﺇﻣﺎﻣﻬﻢ ﻭﺍﻟﻘﻴﺎﺱ ﻋﻠﻰ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﻭﳚﻌﻠﻮ�ﻪ ﺩﻳﻨﺎً‪ ،‬ﻭﳛـﻠﻮﻥ ﺑﻪ ﻭﳛﺮﻣﻮﻥ‪ ،‬ﻭﻻ ﻳﻘﺒﻠﻮﻥ ﻣﻦ ﳐﺎﻟﻔﻬﻢ‬

‫ﳎﺮﺩ ﺍﻟﱰﺟﻴﺢ ﺑﲔ ﺭﻭﺍﻳﺘﲔ ﻹﻣﺎﻣﻬﻢ)]‪.([٣٨‬‬

‫ﻭﺧﻼﺻﺔ ﲢﻠﻴﻞ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻟﺸﺨﺼـﻴﺔ ﺍﳌﻘﻠّﺪ ﺍﻟﻌﻠﻤـﻴﺔ ﺃ�ﻪ ﻻ ﻣﻨﻬﺞ ﻟﻪ ﻭﻻ ﻣﻨﻄﻖ‪ ،‬ﻭﺃﻥ ﻫﺬﻩ ﺍﳌﺬﺍﻫﺐ ﺍﻟﻔﻘﻬﻴﺔ ﻛﻤﺎ ﻗﺎﻝ‪» :‬ﻗﺪ ﺻﺎﺭ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﺎ ﻛﺎﻟﺸﺮﻳﻌﺔ‬

‫ﻋﻨﺪ ﺃﻫﻠﻪ‪ ،‬ﻳﺬﻭﺩﻭﻥ ﻋﻨﻪ ﻛﺘﺎﺏ ﺍﻪﻠﻟ ﻭﺳﻨﺔ ﺭﺳﻮﻟﻪ ﻭﳚﻌﻠﻮ�ﻪ ﺟﺴﺮﺍً ﻳﺪﻓﻌﻮﻥ ﺑﻪ ﻛﻞ ﻣﺎ ﳜﺎﻟﻔﻪ ﻛﺎﺋﻨﺎً ﻣﺎ ﻛﺎﻥ«)]‪.([٣٩‬‬

‫‪ -‬ﺍﻟﺒﻌﺪ ﺍﻻﺟﺘﻤﺎﻋﻲ‪:‬‬
 ‫ﺩﺭﺱ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺍﻟﺘﻘﻠﻴﺪ ﻛﻈﺎﻫﺮﺓ ﺍﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﺣﺎﻭﻝ ﻣﻦ ﺧﻼﳍﺎ ﺍﻹﺟﺎﺑﺔ ﻋﻦ ﲨﻠﺔ ﻣﻦ ﺍﻷﺳﺌﻠﺔ ﻣﺜﻞ‪ :‬ﻣﺘﻰ ﻭﻛﻴﻒ �ﺸﺄ؟ ﻣﺎ ﺃﺳﺒﺎﺏ ﺍ�ﺘﺸﺎﺭﻩ ﰲ ﺍﺠﻤﻟﺘﻤﻊ‬

‫ﺍﻹﺳﻼﻣﻲ ﻋﻤﻮﻣﺎً‪ ،‬ﻭﰲ ﺃﻭﺳﺎﻁ ﺍﳌﺸﺘﻐﻠﲔ ﺑﺎﻟﻌﻠﻢ ﻋﻠﻰ ﻭﺟﻪ ﺍﳋﺼﻮﺹ؟ ﻭﻣﺎ ﻫﻲ ﺁﺛﺎﺭﻩ ﻋﻠﻰ ﺑﻨﻴﺔ ﺍﺠﻤﻟﺘﻤﻊ ﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﻭﻛﻴﺎﻥ ﺍﻷﻣﺔ‬

‫ﻋﻤﻮﻣﺎً؟‬

‫ﻭﻗﺪ ﺃﻛﺪﺕ ﺃﺟﻮﺑﺔ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻭﲢﻘﻴﻘﺎﺗﻪ ﺃﻥ ﺍﻟﺘﻘﻠﻴﺪ ﱂ ﳛﺪﺙ ﺇﻻ ﺑﻌﺪ ﺍ�ﻘﺮﺍﺽ ﺍﻟﻘﺮﻭﻥ ﺍﻟﺜﻼﺛﺔ ﺍﳋﻴﹼﺮﺓ‪ ،‬ﻭﺃﻥ ﺣﺪﻭﺙ ﺍﻟﺘﻤﺬﻫﺐ ﲟﺬﺍﻫﺐ ﺍﻷﺋﻤﺔ ﺍﻷﺭﺑﻌﺔ ﺇﳕﺎ ﻛﺎﻥ‬

‫ﻣﻦ ﺑﻌﺪ ﺍ�ﻘﺮﺍﺽ ﺍﻷﺋﻤﺔ ﺍﻷﺭﺑﻌﺔ)]‪ ،([٤٠‬ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﻇﺎﻫﺮﺓ ﺍﻟﺘﻘﻠﻴﺪ ﻣﺴﺘﺤﺪﺛﺔ‪ ،‬ﻭﱂ ﺗﻨﺸﺄ ﻣﻊ �ﺸﺄﺓ ﺍﻟﺘﻔﻜﲑ ﺍﻟﻔﻘﻬﻲ‪ ،‬ﺑﻞ ﻭﻻ ﺣﺘﻰ ﻣﻊ �ﺸﺄﺓ ﺍﳌﺪﺍﺭﺱ‬

‫ﺍﻟﻔﻘﻬﻴﺔ‪ ،‬ﻭﺇﳕﺎ ﻇﻬﺮﺕ ﺑﻌﺪ ﺍﺳﺘﻘﺮﺍﺭ ﺍﳌﺬﺍﻫﺐ‪ ،‬ﻓﻬﻲ ﺇﺫﻥ ﺩﺧﻴﻠﺔ ﻋﻠﻰ ﺍﻟﻨﺴﻖ ﺍﳌﻌﺮﰲ ﺍﻹﺳﻼﻣﻲ ﺍﻷﺻﻴﻞ‪.‬‬

‫ﻭﺑﻨﺎﺀ ﻋﻠﻰ ﻫﺬﻩ ﺍﳌﻘﺪﻣﺎﺕ‪ ،‬ﺳﻌﻰ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺇﱃ ﺑﻴﺎﻥ ﺍﻷﺳﺒﺎﺏ ﺍﳊﻘﻴﻘﻴﺔ ﻻ�ﺘﺸﺎﺭ ﺍﻟﺘﻘﻠﻴﺪ ﰲ ﺍﺠﻤﻟﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ ﻭﻃﻐﻴﺎ�ﻪ ﻋﻠﻰ ﺍﻟﺘﻔﻜﲑ ﺍﻟﻔﻘﻬﻲ‪ ،‬ﻓﻜﺎﻥ ﻣﻦ‬

‫ﲨﻠﺔ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﺣﺮﺭﻫﺎ)]‪:([٤١‬‬

‫ﺃﻭﻻً‪ :‬ﺇﻥ ﻃﺒﺎﺋﻊ ﺍﳉﺎﻫﻠﲔ ﺑﻌﻠﻢ ﺍﻟﺸﺮﻳﻌﺔ ﻣﻦ ﻣﻘﻠﺪﺓ ﻭﻋﺎﻣﺔ ﻭﺳﻠﻄﺎﻥ ﻭﺃﻋﻮﺍ�ﻪ ﻣﺘﻘﺎﺭﺑﺔ‪ ،‬ﻭﻫﻢ ﻟﻜﻼﻡ ﻣﻦ ﳚﺎ�ﺴﻬﻢ ﰲ ﺍﳉﻬﻞ ﺃﻛﺜﺮ ﻗﺒﻮﻻً ﻣﻦ ﻛﻼﻡ ﻣﻦ ﳜﺎﻟﻔﻬﻢ ﰲ ﺫﻟﻚ‬

‫ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﳍﺬﺍ ﻃﺒﻘﺖ ﻫﺬﻩ ﺍﻟﺒﺪﻋﺔ ﲨﻴﻊ ﺍﻟﺒﻼﺩ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺻﺎﺭﺕ ﺷﺎﻣﻠﺔ ﻟﻜﻞ ﻓﺮﺩ ﻣﻦ ﺃﻓﺮﺍﺩ ﺍﳌﺴﻠﻤﲔ‪.‬‬

‫ﺛﺎ�ﻴﺎً‪ :‬ﺇﻥ ﺍﻟﻨﺸﺄﺓ ﻋﻠﻰ ﺁﺭﺍﺀ ﻣﺬﺍﻫﺐ ﻣﻌﻴﻨﺔ ‪ -‬ﻭﻫﻮ ﺣﺎﻝ ﺳﺎﺋﺮ ﺃﻣﺔ ﺍﻹﺳﻼﻡ ‪ -‬ﲡﻌﻞ ﺍﳌﻨﺘﻤﲔ ﺇﻟﻴﻬﺎ ﻳﺴﺘﻨﻜﺮﻭﻥ ﺑﻄﺒﻌﻬﻢ ﻣﺎ ﺧﺎﻟﻒ ﻣﺬﺍﻫﺒﻬﻢ‪ ،‬ﻻﻋﺘﻘﺎﺩﻫﻢ ﺃﳖﺎ‬

‫ﻫﻲ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭﺃﻥ ﻣﻦ ﺧﺮﺝ ﻋﻨﻬﺎ ﺧﺎﺭﺝ ﻋﻦ ﺍﻟﺪﻳﻦ‪.‬‬

‫ﺛﺎﻟﺜﺎً‪ :‬ﺇﻥ ﺇﳘﺎﻝ ﺍﳌﻨﻬﺞ ﺍﻟﻌﻠﻤﻲ ﰲ ﺩﺭﺍﺳﺔ ﺁﺭﺍﺀ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻭﺗﻘﺪﻳﺴﻬﻢ ﻭﺧﺸﻴﺔ ﺗﺼﻮﻳﺒﻬﻢ‪ ،‬ﻛﺎﻥ ﺳﺒﺒﺎً ﺁﺧﺮ ﰲ ﺍ�ﺘﺸﺎﺭ ﺍﻟﺘﻘﻠﻴﺪ‪.‬‬

‫ﻭﺇﺿﺎﻓﺔ ﺇﱃ ﻫﺬﻩ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﺳﺎﻗﻬﺎ ﺍﻟﺸﻮﻛﺎ�ﻲ‪ ،‬ﻓﻘﺪ ﺷﺎﺭﻛﺖ ﺃﻫﻢ ﺍﻷﻃﺮﺍﻑ ﺍﳌﻜﻮﹼ�ﺔ ﻟﻠﻤﺠﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ‪ -‬ﻭﻫﻢ‪ :‬ﻋﻠﻤﺎﺀ ﺍﻟﺘﻘﻠﻴﺪ‪ ،‬ﺍﻟﻌﺎﻣﺔ‪ ،‬ﺍﳌﻠﻮﻙ‪ ،‬ﻭﻛﺜﲑ ﻣﻦ‬

‫ﻋﻠﻤﺎﺀ ﺍﻻﺟﺘﻬﺎﺩ ‪ -‬ﰲ ﺗﺮﺳﻴﺦ ﺑﺪﻋﺔ ﺍﻟﺘﻘﻠﻴﺪ ﺣﺘﻰ ﺃﺻﺒﺤﺖ ﻫﻲ ﺍﻷﺻﻞ ﺍﳊﺎﻛﻢ‪ ،‬ﻭﺍﳌﺒﺪﺃ ﺍﳌﻬﻴﻤﻦ ﻋﻠﻰ ﺍﻟﺘﻔﻜﲑ ﻭﺍﻟﺴﻠﻮﻙ‪.‬‬

‫ﺃﻣﺎ ﻋﻠﻤﺎﺀ ﺍﻟﺘﻘﻠﻴﺪ‪ ،‬ﻓﻘﺪ ﻛﺎﻥ ﳍﻢ ﺍﻟﺪﻭﺭ ﺍﻷﻛﱪ ﰲ ﲡﺬﻳﺮ ﺍﻟﺘﻘﻠﻴﺪ ﰲ ﻋﻘﻠﻴﺔ ﺍﺠﻤﻟﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ ﻣﻦ ﺧﻼﻝ ﺇﺻﺮﺍﺭﻫﻢ ﻋﻠﻰ ﺑﺪﻋﺔ ﺍﻟﺘﻘﻠﻴﺪ‪ ،‬ﻭﲢﺴﻴﻨﻬﻢ ﳍﺎ ﰲ ﻋﻴﻮﻥ‬

‫ﺃﻫﻞ ﺍﳉﻬﻞ‪ ،‬ﻭﺍ�ﺘﻘﺎﺻﻬﻢ ﻣﻦ ﺷﺄﻥ ﺍﻟﻌﻠﻤﺎﺀ ﺍﺠﻤﻟﺘﻬﺪﻳﻦ‪ ،‬ﻭ�ﺴﺒﺘﻬﻢ ﺇﱃ ﺍﻻﺑﺘﺪﺍﻉ ﻭﳐﺎﻟﻔﺔ ﺍﻷﺋﻤﺔ ﺍﳌﺘّﺒﻌﲔ‪ .‬ﻭﳑﺎ ﻗﻮﻯ �ﻔﻮﺫﻫﻢ ﺗﻮﻟﻴﻬﻢ ﳉﻤﻴﻊ ﺍﳌﻨﺎﺻﺐ ﺍﻟﺪﻳﻨﻴﺔ ﰲ ﺍﺠﻤﻟﺘﻤﻊ‪،‬‬

‫ﻛﺎﻟﺘﺪﺭﻳﺲ ﻭﺍﻹﻓﺘﺎﺀ ﻭﺍﻟﻘﻀﺎﺀ‪ ،‬ﻭﺍﲣﺎﺫﻫﺎ ﻣﻨﺎﺑﺮ ﻟﻨﺼﺮﺓ ﺍﻟﺘﻘﻠﻴﺪ‪ ،‬ﻭﺇﺷﺎﻋﺔ ﺭﻭﺡ ﺍﻟﺘﻌﺼﺐ‪ ،‬ﻭﻣﻘﺎﻃﻌﺘﻬﻢ ﻟﻜﺒﺎﺭ ﺍﻟﻌﻠﻤﺎﺀ ﻻﺷﺘﻐﺎﳍﻢ ﺑﻌﻠﻮﻡ ﺍﻻﺟﺘﻬﺎﺩ‪ ،‬ﻭﻫﻲ ﻋﻨﺪ‬

‫ﻫﺆﻻﺀ ﺍﳌﻘﻠﺪﺓ ﻟﻴﺴﺖ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻨﺎﻓﻌﺔ‪ ،‬ﻟﻌﺪﻡ ﻋﺪﹼﻫﺎ ﻣﻦ ﺷﺮﻭﻁ ﺍﻟﺘﺄﻫﻞ ﳌﻤﺎﺭﺳﺔ ﺍﻟﻮﻇﺎﺋﻒ ﺍﻟﺪﻳﻨﻴﺔ‪ ،‬ﻭﺗﻨﺼﻴﺒﻬﻢ ﻷ�ﻔﺴﻬﻢ ﲪﺎﺓ ﻟﻠﺪﻳﻦ‪ ،‬ﻭﳌﺬﺍﻫﺐ ﺍﻷﺋﻤﺔ‬

‫ﺍﳌﺘﺒﻮﻋﲔ ﺿﺪﹼ ﺍﺟﺘﻬﺎﺩﺍﺕ ﺍﻟﻌﻠﻤﺎﺀ ﺍﶈﻘﻘﲔ ﺍﳌﺨﺎﻟﻔﺔ ﳌﺎ ﺍﺳﺘﻘﺮ ﰲ ﺍﳌﺬﻫﺐ‪ ،‬ﻓﻨﺎﻟﻮﺍ ﺑﺬﻟﻚ ﺍﳌﺼﺪﺍﻗﻴﺔ ﻣﻦ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﻭﺍﳌﺸﺮﻭﻋﻴﺔ ﰲ ﲤﺜﻴﻞ ﺍﻟﺰﻋﺎﻣﺔ ﺍﻟﻌﻠﻤﻴﺔ ﻣﻦ‬

‫ﺍﻟﺴﻠﻄﺔ‪ ،‬ﻓﺄﺻﺒﺤﻮﺍ ﺑﺬﻟﻚ ﻣﻦ ﺻﻨﹼﺎﻉ ﺍﻟﺮﺃﻱ ﺍﻟﻌﺎﻡ)]‪.([٤٢‬‬

‫ﺃﻣﺎ ﺍﻟﻌﺎﻣﺔ ﻓﻘﺪ ﺷﺎﺭﻛﻮﺍ ﰲ ﺗﺮﺳﻴﺦ ﺍﻟﺘﻘﻠﻴﺪ ﺑﺴﺒﺐ ﺍﻓﺘﻘﺎﺩﻫﻢ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻟﺘﻤﻴﻴﺰ ﺑﲔ ﺍﻟﻌﺎﱂ ﻭﻏﲑﻩ‪ ،‬ﻭﺍﺳﺘﺪﻻﳍﻢ ﻋﻠﻰ ﺍﻟﻌﻠﻢ ﺑﺎﳌﻨﺎﺻﺐ ﻭﺍﻟﻘﺮﺏ ﻣﻦ ﺍﻟﺴﻠﻄﺎﻥ‬

‫ﻭﻛﺜﺮﺓ ﺍﻷﺗﺒﺎﻉ‪ ،‬ﺇﺿﺎﻓﺔ ﺇﱃ ﺃﻥ ﻃﺒﺎﻋﻬﻢ ﳎﺒﻮﻟﺔ ﻋﻠﻰ ﺳﺮﻋﺔ ﺍﻻ�ﻘﻴﺎﺩ‪ .‬ﻭﺍﻟﺴﺒﺐ ﰲ ﺫﻟﻚ ﺃﳖﻢ ﺿﻤﻮﺍ ﺇﱃ ﻓﻘﺪﺍﻥ ﺍﻟﻌﻠﻢ ﻓﻘﺪﺍﻥ ﺍﻟﻌﻘﻞ ﻻﺳﻴﻤﺎ ﰲ ﺃﻣﻮﺭ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﳍﺬﺍ‬

‫ﱂ ﻳﻜﺘﺸﻔﻮﺍ ﺑﻄﻼﻥ ﺩﻋﻮﻯ ﺍﳌﻘﻠﺪﺓ ﺃﻥ ﺍﻟﻌﻤﻞ ﺑﻨﺺ ﻣـﻦ ﺍﻟﻜﺘﺎﺏ ﺃﻭ ﺍﻟﺴﻨﺔ ﻳﺴﺘﻠﺰﻡ ﺍﻻﳓﺮﺍﻑ ﻋﻦ ﺇﻣﺎﻡ ﺍﳌﺬﻫﺐ ﺍﳌﺘﺒﻊ‪ .‬ﺇﻥ ﻓﻘﺪﺍﻥ ﺍﻟﻌﺎﻣﺔ ﳍﺬﻩ ﺍﳌﺆﻫﻼﺕ ﻭﺍﻟﻘﺪﺭﺍﺕ‬
 ‫ﺟﻌﻠﺖ ﻣﻨﻬﻢ ﺃﺩﺍﺓ ﺿﻐﻂ ﰲ ﻳﺪ ﻋﻠﻤﺎﺀ ﺍﻟﺘﻘﻠﻴﺪ‪ ،‬ﻳﺼﻨﻌﻮﻥ ﲠﻢ ﺍﻟﺮﺃﻱ ﺍﻟﻌﺎﻡ ﺑﻌﺪ ﺃﻥ ﺻﲑﻭﻫﻢ ﺣﻜﺎﻣﺎً ﻋﻠﻰ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻓﺎ�ﻘﻠﺒﺖ ﺑﺬﻟﻚ ﻣﻮﺍﺯﻳﻦ ﺍﳊﻴﺎﺓ ﺍﻟﻌﻠﻤﻴﺔ‬

‫ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﰲ ﺍﺠﻤﻟﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ)]‪.([٤٣‬‬

‫ﺃﻣﺎ ﺍﳊﻜﺎﻡ ﻓﻘﺪ ﺷﺎﺭﻙ ﺃﻏﻠﺒﻬﻢ ﰲ ﺍ�ﺘﺸﺎﺭ ﺍﻟﺘﻘﻠﻴﺪ‪ ،‬ﻻﺷﱰﺍﻛﻬﻢ ﻣﻊ ﺍﻟﻌﺎﻣﺔ ﰲ ﺍﺳﺘﺪﻻﳍﻢ ﻋﻠﻰ ﺍﻟﻌﻠﻢ ﺑﻜﺜﺮﺓ ﺍﻷﺗﺒﺎﻉ‪ ،‬ﻓﺈﺫﺍ �ﻈﺮﻭﺍ ﺇﱃ ﺣﻠﻘﺎﺕ ﻋﻠﻤﺎﺀ ﺍﻟﺘﻘﻠﻴﺪ‬

‫ﻭﻭﺟﺪﻭﻫﺎ ﻛﺜﲑﺓ ﺍﻟﻌﺪﺩ‪ ،‬ﱂ ﻳﺒﻖ ﻋﻨﺪﻫﻢ ﺷﻚ ﺃﻥ ﺷﻴﻮﺥ ﺗﻠﻚ ﺍﳊﻠﻘﺎﺕ ﺃﻋﻠﻢ ﺍﻟﻨﺎﺱ ﻓﻴﻘﺒﻠﻮﻥ ﻗﻮﳍﻢ ﰲ ﻛﻞ ﺃﻣﺮ ﻳﺘﻌﻠﻖ ﺑﺎﻟﺪﻳﻦ‪ .‬ﻭﻓـﻲ ﺍﳌﻘﺎﺑﻞ ﻳﻠﺤﻆ ﺍﳊﻜﺎﻡ ﺃﻥ‬

‫ﺍﻟﻌﻠﻤﺎﺀ ﺍﺠﻤﻟﺘﻬﺪﻳﻦ ﺇﺫﺍ ﺩﺭﹼﺳﻮﺍ ﻓـﻲ ﻋﻠﻢ ﻣﻦ ﻋﻠﻮﻡ ﺍﻻﺟﺘـﻬﺎﺩ ﻻ ﳚﺘﻤﻊ ﻋﻠﻴﻬﻢ ﺇﻻ ﺍﻟﻨﻔﺮ ﺍﻟﻘﻠﻴﻞ‪ ،‬ﻓﻴﻜﻮﻥ ﻣﻘﺎﻡ ﻫﺆﻻﺀ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻨﺪ ﺍﳊﻜﺎﻡ ﻭﺃﻋﻮﺍﳖﻢ ﺃﻗﻞ ﻣﻦ ﻣﻘﺎﻡ‬

‫ﺫﻟﻚ ﺍﳌﻘﻠﺪ‪ ،‬ﺍﻟﺬﻱ ﺍﺟﺘﻤﻊ ﻋﻠﻴﻪ ﺍﳌﻘﻠﺪﻭﻥ)]‪.([٤٤‬‬

‫ﺃﻣﺎ ﻋﻠﻤﺎﺀ ﺍﻻﺟﺘﻬﺎﺩ ﻓﻘﺪ ﺳﺎﻫﻢ ﻛﺜﲑ ﻣﻨﻬﻢ ﺑﻄﺮﻳﻖ ﻏﲑ ﻣﺒﺎﺷﺮ ﰲ ﺍﺳﺘﺤﻜﺎﻡ ﺑﺪﻋﺔ ﺍﻟﺘﻘﻠﻴﺪ ﺑﺴﺒﺐ ﺯﻫﺪﻫﻢ ﰲ ﺇ�ﻜﺎﺭ ﻫﺬﻩ ﺍﻟﺒﺪﻋﺔ‪ ،‬ﻭﻣﺪﺍﻫﻨﺔ ﻭﻣﺪﺍﺭﺍﺓ ﺍﻟﻌﺎﻣﺔ‬

‫ﻭﻋﻠﻤﺎﺀ ﺍﳌﻘﻠﺪﺓ ﺍﺗﻘﺎﺀﹰ ﻟﺸـﺮﻫﻢ ﻭﺧﻮﻓﺎً ﻣﻦ ﺗﻌﺮﺿـﻬﻢ ﻟﻠﺘﺒﺪﻳﻊ ﻭﺍﻟﺘﺠﻬﻴﻞ ﻭﺍﻟﺘﻀﻠﻴﻞ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﺴﻴﺎﺳﺔ ﺯﺍﺩﺕ ﺃ�ﺼﺎﺭ ﺍﻟﺘﻘﻠﻴﺪ ﲡﺮﺅﺍً ﻋﻠﻰ ﻣﺎ ﻫﻢ ﻓﻴﻪ)]‪.([٤٥‬‬

‫ﻭﱂ ﻳﻘﻒ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﰲ ﺩﺭﺍﺳﺘﻪ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻟﻈﺎﻫﺮﺓ ﺍﻟﺘﻘﻠﻴﺪ ﻋﻨﺪ ﺣﺪﹼ ﺑﻴﺎﻥ ﺗﺎﺭﻳﺦ ﻇﻬﻮﺭﻫﺎ ﻭﺃﺳﺒﺎﺏ ﺍ�ﺘﺸﺎﺭﻫﺎ‪ ،‬ﺑﻞ ﺃﺿﺎﻑ ﺇﱃ ﺫﻟﻚ ﺣﻠﻘﺔ ﺩﺭﺍﺳﻴﺔ‬

‫ﺃﺧﺮﻯ‪ ،‬ﻭﻫﻲ ﺗﺘﺒﻊ ﺍﻵﺛﺎﺭ ﺍﳌﱰﺗﺒﺔ ﻋﻠﻰ ﺍﻟﺘﻘﻠﻴﺪ‪ ،‬ﻓﺒﻴﹼﻦ ﺃﻥ ﻫﺬﻩ ﺍﻟﺒﺪﻋﺔ ﺑﺪﺃﺕ ﺑﺎﻋﺘﻘﺎﺩ ﺟﻮﺍﺯ ﺃﺧﺬ ﺭﺃﻱ »ﺍﻟﻐﲑ« ﺩﻭﻥ ﺣﺠﺔ‪ ،‬ﺛﻢ ﺗﺪﺭﺟﺖ ﺇﱃ ﺍﻻﻗﺘﺼﺎﺭ ﻋﻠﻰ‬

‫ﺗﻘﻠﻴﺪ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺩﻭﻥ ﻏﲑﻩ‪ ،‬ﺛﻢ ﺇﱃ ﺍﻋﺘﻘﺎﺩ ﺍﻟﺼﻮﺍﺏ ﰲ ﻛﻞ ﺁﺭﺍﺋﻪ‪ ،‬ﻭﺍﳋﻄﺄ ﰲ ﺁﺭﺍﺀ ﻏﲑﻩ‪ ،‬ﺛﻢ ﺇﱃ ﺗﱪﻳﺮ ﻋﺪﻡ ﻋﻤﻠﻪ ﺑﺪﻟﻴﻞ ﻣﻦ ﺍﻷﺩﻟﺔ ﺑﺄ�ﻪ ﺗﺮﻛﻪ ﳌﺎ ﻫﻮ‬

‫ﺃﺭﺟﺢ ﻣﻨﻪ ﻋﻨﺪﻩ‪ ،‬ﺛﻢ ﺗﺪﺭﺟﺖ ﺑﺒﻌﻀﻬﻢ ﺇﻟـﻰ ﻭﺻﻒ ﺑﻌﺾ ﺍﻷﺣـﺎﺩﻳﺚ ﺍﻟﱵ ﱂ ﻳﻌﻤﻞ ﲠﺎ ﺇﻣﺎﻣﻬﻢ ﺑﺎﻟﻜﺬﺏ ﻭﺍﻟﺒﻄﻼﻥ‪ ،‬ﺛﻢ ﺇﱃ �ﺸﻮﺏ ﻋﺪﺍﻭﺓ ﺿﺎﺭﻳﺔ ﺑﲔ ﺃﻫﻞ‬

‫ﺍﳌﺬﺍﻫﺐ ﺍﳌﺨﺘﻠﻔﺔ‪ ،‬ﻻﻋﺘﻘﺎﺩ ﺃ�ﺼﺎﺭ ﻛﻞ ﻣﺬﻫﺐ ﺃﻥ ﺇﻣﺎﻣﻬﻢ ﻫﻮ ﺍﻷﻋﻠﻢ‪.‬‬

‫ﻣﻦ ﻫﻨﺎ‪ ،‬ﺍﲣﺬ ﺍﻟﺘﻘﻠﻴﺪ ﻛﻈﺎﻫﺮﺓ ﺍﺟﺘﻤﺎﻋﻴﺔ ﺃﺑﻌﺎﺩﺍً ﻛﺜﲑﺓ ﺷﻜﻠﺖ ﺧﻄﺮﺍً ﻋﻠﻰ ﻛﻴﺎﻥ ﺍﻷﻣﺔ ﻭﻭﺣﺪﲥﺎ)]‪ ،([٤٦‬ﻭﳌﺎ ﻛﺎ�ﺖ ﻣﺂﻻﺕ ﺍﻷﻓﻌﺎﻝ ﻣﻌﺘﱪﺓ ﰲ ﺍﺳﺘﻨﺒﺎﻁ‬

‫ﺍﻷﺣﻜﺎﻡ‪ ،‬ﺻﺮﺡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺃ�ﻪ »ﻟﻮ ﱂ ﻳﻜﻦ ﻣﻦ ﺷﺆﻡ ﻫﺬﻩ ﺍﻟﺘﻘﻠﻴﺪﺍﺕ ﻭﺍﳌﺬﺍﻫﺐ ﺍﳌﺒﺘﺪﻋﺎﺕ ﺇﻻّ ﳎﺮﺩ ﻫﺬﻩ ﺍﻟﻔﺮﻗﺔ ﺑﲔ ﺃﻫﻞ ﺍﻹﺳﻼﻡ ﻣﻊ ﻛﻮﳖﻢ ﺃﻫﻞ ﻣﻠﺔ ﻭﺍﺣﺪﺓ‪،‬‬

‫ﻭ�ﱯ ﻭﺍﺣﺪ‪ ،‬ﻭﻛﺘﺎﺏ ﻭﺍﺣﺪ‪ ،‬ﻟﻜﺎﻥ ﺫﻟﻚ ﻛﺎﻓﻴﺎً ﰲ ﻛﻮﳖﺎ ﻏﲑ ﺟﺎﺋﺰﺓ«)]‪.([٤٧‬‬

‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺧﻠﻔﻴﺔ ﻭﺗﺪﺍﻋﻴﺎﺕ ﺍﻟﻘﻮﻝ ﺑﺴﺪ ﺑﺎﺏ ﺍﻻﺟﺘﻬﺎﺩ‪:‬‬

‫ﻛﺎﻥ ﻣﻦ �ﺘﺎﺋﺞ ﺷﻴﻮﻉ ﺍﻟﺘﻘﻠﻴﺪ ﻛﻤﺒﺪﺃ ﰲ ﺍﳌﻨﻈﻮﻣﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺩﻋﻮﻯ ﺳﺪ ﺑﺎﺏ ﺍﻻﺟﺘﻬﺎﺩ‪ ،‬ﻭﻗﺪ ﻛﺎﻥ ﻣﻦ ﻣﻘﺘﻀﻰ ﲢﺮﻳﻢ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻟﻠﺘﻘﻠﻴﺪ ﻭﺩﻋﻮﺗﻪ ﻟﻼﺟﺘﻬﺎﺩ‪ ،‬ﺩﺭﺍﺳﺔ‬

‫ﻭﲢﻠﻴﻞ ﺟﺬﻭﺭ ﻭﺗﺪﺍﻋﻴﺎﺕ ﻫﺬﻩ ﺍﻟﺪﻋﻮﻯ‪.‬‬

‫ﺃﻣﺎ ﺍﳉﺬﻭﺭ ﻓﻘﺪ ﺃﺭﺟﻊ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺍﻟﻘﻮﻝ ﺑﺴﺪ ﺑﺎﺏ ﺍﻻﺟﺘﻬﺎﺩ ﺇﱃ ﺃﺳﺒﺎﺏ ﺫﺍﺗﻴﺔ ﰲ ﻋﻠﻤﺎﺀ ﺍﻟﺘﻘﻠﻴﺪ‪ ،‬ﻓﻘﺎﻝ »ﻭﺇﺫﺍ ﺃﻣﻌﻨﺖ ﺍﻟﻨﻈﺮ ﻭﺟﺪﺕ ﻫﺆﻻﺀ ﺍﳌﻨﻜﺮﻳﻦ ﺇﳕﺎ ﺃﺗﻮﺍ‬

‫ﻣﻦ ﻗﺒﻞ ﺃ�ﻔﺴﻬﻢ‪ ،‬ﻓﺈﳖﻢ ﳌﺎ ﻋﻜﻔﻮﺍ ﻋﻠﻰ ﺍﻟﺘﻘﻠﻴﺪ ﻭﺍﺷﺘﻐﻠﻮﺍ ﺑﻐﲑ ﻋﻠﻢ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﺣﻜﻤﻮﺍ ﻋﻠﻰ ﻏﲑﻫﻢ ﲟﺎ ﻭﻗﻌﻮﺍ ﻓﻴﻪ‪ ،‬ﻭﺍﺳﺘﺼﻌﺒﻮﺍ ﻣﺎ ﺳﻬﹼﻠﻪ ﺍﻪﻠﻟ ﻋﻠﻰ ﻣﻦ‬

‫ﺭﺯﻗﻪ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻔﻬﻢ‪ ،‬ﻭﺃﻓﺎﺽ ﻋﻠﻰ ﻗﻠﺒﻪ ﺃ�ﻮﺍﻉ ﻋﻠﻮﻡ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ«)]‪.([٤٨‬‬

‫ﻭﻓﺼﹼﻞ ﻛﻼﻣﻪ ﻫﺬﺍ ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ ﺑﻴﹼﻦ ﻓﻴﻪ ﺃﻥ ﻣﺼﺪﺭ ﻫﺬﻩ ﺍﻟﺪﻋﻮﻯ ﻗﺼﻮﺭ ﻋﻠﻤﻲ ﻋﻨﺪ ﺍﳌﻘﻠﺪﻳﻦ ﺍﳌﺸﺘﻐﻠﲔ ﺑﻄﻠﺐ ﻋﻠﻢ ﺍﻟﺘﻘﻠﻴﺪ‪ ،‬ﻷﻥ ﺍ�ﻜﺒﺎﲠﻢ ﻋﻠﻰ ﺣﻔﻈﻪ‬

‫ﻭﻓﻬﻤﻪ‪ ،‬ﻭﻋﺪﻡ ﺍﻻﻟﺘﻔﺎﺕ ﺇﱃ ﻏﲑﻩ ﺃﻭﺭﺛﻬﻢ ﻓـﺘﻮﺭﺍً ﺃﻭ ﲨﻮﺩﺍً ﻓﻜﺮﻳﺎً ﺍﲣﺬ ﺻﻮﺭﺍً ﻭﺃﺷﻜﺎﻻً ﻛﺜﲑﺓ ﺃﳘﻬﺎ‪ :‬ﺍ�ﺒﻬﺎﺭﻫﻢ ﺑﻌﻈﻴﻢ ﻗﺪﺭ ﺇﻣﺎﻣﻬﻢ‪ ،‬ﻭﺍﻣﺘﻼﺀ ﻗﻠﻮﺑـﻬﻢ ﻫﻴﺒﺔ ﳑﻦ‬
‫ﺗﻘﺮﺭ ﻋﻨﺪﻫﻢ ﺃ�ﻪ ﻓـﻲ ﺩﺭﺟﺔ ﱂ ﻳﺒﻠﻐﻬﺎ ﺃﺣﺪ‪ .‬ﻭﻛﺬﺍ ﻋﺪﹼﻫﻢ ﺃﻱ ﳎﺘﻬﺪ ﳐﺎﻟﻒ ﻹﻣﺎﻣﻬﻢ ﰲ ﻣﺴﺄﻟﺔ ﳐﺎﻟﻒ ﻟﺸﻲﺀ ﻗﻄﻌﻲ‪ ،‬ﻭﺇﻥ ﺍﺳﺘﺪﻝ ﻋﻠﻰ ﺭﺃﻳﻪ ﺑﺎﻵﻳﺎﺕ ﺍﻟﻘﺮﺁ�ﻴﺔ‬

‫ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﳌﺘﻮﺍﺗﺮﺓ‪ ،‬ﻭﻻ ﻳﺰﺍﻟﻮﻥ ﻣﻨﺘﻘﺼﲔ ﻟﻪ ﺑـﻬﺬﻩ ﺍﳌﺨﺎﻟـﻔﺔ ﺍ�ﺘﻘﺎﺻﺎً ﺷـﺪﻳﺪﺍً ﻋﻠﻰ ﻭﺟﻪ ﻻ ﻳﺴﺘﺤﻠﻮ�ﻪ ﻣﻦ ﺍﻟﻔﺴـﻘﺔ ﻭﻻ ﻣﻦ ﺃﻫﻞ ﺍﻟﺒﺪﻉ ﺍﳌﺸﻬﻮﺭﺓ)]‪.([٤٩‬‬

‫ﻭﺍﳌﻼﺣﻆ ﺃﻥ ﺍﻟﺸﻮﻛﺎ�ـﻲ ﻟـﻢ ﳛﺎﻭﻝ ﺇﳚﺎﺩ ﻣﺒـﺮﺭﺍﺕ ﺷﺮﻋـﻴﺔ‪ ،‬ﻭﻻ ﻋﻠﻤﻴﺔ‪ ،‬ﻭﻻ ﺍﺟﺘﻤﺎﻋﻴﺔ ﻟﺪﻋﻮﻯ ﺳﺪﹼ ﺑﺎﺏ ﺍﻻﺟﺘﻬﺎﺩ‪ ،‬ﻛﻤﺎ ﻓﻌﻞ ﻏﲑﻩ ﻋﻨﺪﻣﺎ ﺑﺮﹼﺭ ﻫﺬﻩ ﺍﻟﺪﻋﻮﻯ‬

‫ﺑﻌﺒﺚ ﻋﺪﻳـﻤﻲ ﺍﻷﻫﻠﻴﺔ ﰲ ﺃﺣﻜﺎﻡ ﺍﻟﺸﺮﻳﻌﺔ ﺑﺎﺳﻢ ﺍﻻﺟﺘﻬﺎﺩ‪ ،‬ﻭﺃﻥ ﺍﳉﻮﺍ�ﺐ ﺍﻟﻨﻈﺮﻳﺔ ﰲ ﺍﻹﺳﻼﻡ ﻗﺪ ﺗﻮﺳﻌﺖ ﺣﺘﻰ ﱂ ﺗﻌﺪ ﺗﻀﻴﻖ ﺑﺎﻟﻌﺼﻮﺭ ﲨﻴﻌﺎً)]‪.([٥٠‬‬

‫ﻭﻟﻌﻞ ﺍﻟﺴﺒﺐ ﰲ ﺇﺻﺮﺍﺭﻩ ﻭﺍﻗﺘﺼﺎﺭﻩ ﻋﻠﻰ ﺍﻟﺴﺒﺐ ﺍﻟﺬﺍﺗﻲ ﺃﻥ ﺍﳌﱪﺭﺍﺕ ﺍﳌﻘﺪﻣﺔ ﻟﻐﻠﻖ ﺑﺎﺏ ﺍﻻﺟﺘﻬﺎﺩ ﻛﺎ�ﺖ ﰲ �ﻈﺮﻩ ﻏﲑ ﻣﻨﻄﻘﻴﺔ ﻭﻣﺘﻨﺎﻗﻀﺔ‪ ،‬ﺫﻟﻚ ﺃﻥ ﺳﺪ ﺑﺎﺏ‬

‫ﺍﻻﺟﺘﻬﺎﺩ ﺇﺫﺍ ﻛﺎﻥ ﺳﺒﺒﻪ ﻗﻄﻊ ﻃﺮﻳﻖ ﺍﻟﻌﺒﺚ ﺑﺎﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻋﻠﻰ ﻓﺎﻗﺪﻱ ﺃﻫﻠﻴﺔ ﺍﻻﺟﺘﻬﺎﺩ‪ ،‬ﻓﻠﻤﺎﺫﺍ ﺗﺸﻦ ﺣﺮﺏ ﻋﻠﻰ ﻣﻦ ﻫﻮ ﺃﻫﻞ ﻟﻼﺟﺘﻬﺎﺩ ﺇﺫﺍ ﺍﺟﺘﻬﺪ؟‬

‫ﻭﻫﻮ ﻣﺎ ﻋﺒﹼﺮ ﻋﻨﻪ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺑﻘﻮﻟـﻪ‪» :‬ﻭﺇﻥ ﺃ�ﻜﺮﻭﺍ ﺍﻟﻘﻮﻝ ﺑﺬﻟﻚ )ﺃﻱ ﺑﺴﺪ ﺑﺎﺏ ﺍﻻﺟﺘﻬﺎﺩ(‪ ،‬ﻭﻗﺎﻟﻮﺍ ﺑﺎﺏ ﺍﻻﺟﺘﻬﺎﺩ ﻣﻔﺘﻮﺡ‪ ،‬ﻭﺍﻟﺘﻤﺴﻚ ﺑﺎﻟﺘﻘﻠﻴﺪ ﻏﲑ ﺣﺘﻤﻲ ﳍﻢ‪،‬‬

‫ﻓﻤﺎ ﺑﺎﻟﻜﻢ ﺗﺮﻣﻮﻥ ﻛﻞّ ﻣﻦ ﻋﻤﻞ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻭﺃﺧﺬ ﺩﻳﻨﻪ ﻣﻨﻬﻤﺎ ﺑﻜﻞ ﺣﺠﺮ ﻭﻣﺪﺭ«)]‪.([٥١‬‬

‫ﻭﻣﻌﻨﻰ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻋﻨﺪ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺃ�ﻪ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺪﺍﻓﻊ ﻟﺴﺪ ﺑﺎﺏ ﺍﻻﺟﺘﻬﺎﺩ ﻫﻮ ﳑﺎﺭﺳﺔ ﻋﺪﳝﻲ ﺍﻷﻫﻠﻴﺔ ﻟﻼﺟﺘﻬﺎﺩ‪ ،‬ﺃﻓﻼ ﳝﻜﻦ ﺿﺒﻂ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺑﺘﺤﺪﻳﺪ‬

‫ﻋﻠﻤﻲ ﻟﺸﺮﻭﻁ ﺍﺠﻤﻟﺘﻬﺪ ﺩﻭﻥ ﺍﻟﻠﺠﻮﺀ ﺇﻟـﻰ ﺍﻟﺴـﺪ ﺍﳌﻄﻠﻖ ﺃﻣﺎﻡ ﺍﻟﻘﺎﺩﺭ ﻭﺍﻟﻌﺎﺟﺰ؟‬

‫ﻭﲟﺎ ﺃﻥ ﺍﳌﻘﻠﺪﺓ ﺻﺮﺣﻮﺍ ﺑﺄﻥ ﺍﺳﺘﺤﺎﻟﺔ ﺍﻻﺟﺘﻬﺎﺩ ﺳﺒﺒﻪ ﺍﺳﺘﺤﺎﻟﺔ ﲢﻘﻴﻖ ﺷﺮﻭﻃﻪ‪ ،‬ﻭﻫـﻮ ﻣﺎ ﺣﻜﺎﻩ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻋﻠﻰ ﻟﺴﺎﳖﻢ ﺣﻴﺚ ﻗﺎﻝ‪» :‬ﺇﻥ ﺍﻟﻌﻠﻢ ﻛﺎﻥ ﻣﻴﺴﺮﺍً‬

‫ﳌﻦ ﻛﺎﻥ ﻗﺒﻠﻬﻢ‪ ،‬ﻭﻟﻜﻨﻪ ﺍﻵﻥ ﺃﺻﺒﺢ ﲢﺼﻴﻠﻪ ﺻﻌﺒﺎً ﻋﻠﻴﻬﻢ‪ ،‬ﻭﻋﻠﻰ ﺃﻫﻞ ﻋﺼﻮﺭﻫﻢ ﺍﳌﺘﺄﺧﺮﺓ«)]‪ ،([٥٢‬ﻓﻬﺬﺍ ﻣﻌـﻨﺎﻩ ﺃﻥ ﺑﺎﺏ ﺍﻻﺟﺘﻬﺎﺩ ﺳـﻮﺍﺀ ﻓﺘﺢ ﺃﻭ ﺳﺪﹼ‪ ،‬ﻓﻘﺪ‬

‫ﻋﺪﻡ ﺩﺍﺧﻠﻮﻩ‪.‬‬

‫ﺇﻥ ﳏﺎﻭﻟﺔ ﺗﻘﻴﻴﻢ ﻫﺬﺍ ﺍﻟﺮﺃﻱ )ﺫﺍﺗﻴﺔ ﺩﻋﻮﻯ ﺳﺪ ﺑﺎﺏ ﺍﻻﺟﺘﻬﺎﺩ(‪ ،‬ﺗﺒﲔ ﺃﻥ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻛﺎﻥ ﻣﺘﻮﺍﻓﻘﺎً ﻭ�ﻈﺮﺗﻪ ﺍﻟﻌﺎﻣﺔ ﻟﻘﻀﻴﺔ ﺍﻟﺘﻘﻠﻴﺪ ﻭﺍﻻﺟﺘﻬﺎﺩ؛ ﺫﻟﻚ ﻷ�ﻪ ﺃﻛﺪ‬

‫ﻋﻨﺪ ﲢﺪﻳﺪﻩ ﻟﻶﺭﺍﺀ ﺍﳌﺴﺘﻘﺮﺓ ﰲ ﻣﺴﺄﻟﺔ ﺍﻟﺘﻘﻠﻴﺪ ﺃﻥ ﻛﺒﺎﺭ ﺍﻟﻌﻠﻤﺎﺀ ﻭﲨﻬﻮﺭﻫﻢ ﻳﻘﻮﻟﻮﻥ ﺑﻌﺪﻡ ﺟﻮﺍﺯ ﺍﻟﺘﻘﻠﻴﺪ‪ ،‬ﻓﻠﻢ ﻳﻀﻊ ﺍﺣﺘﻤﺎﻝ ﺻﺪﻭﺭ ﺩﻋﻮﻯ ﺳﺪ ﺑﺎﺏ ﺍﻻﺟﺘﻬﺎﺩ‬

‫ﻣﻨﻬﻢ‪ ،‬ﻷﻥ ﻣﺜﻞ ﻫﺬﺍ ﺍﻻﺣﺘﻤﺎﻝ ﻳﺴﺘﺤﻴﻞ ﻋﻘﻼﹰ ﻭﺷﺮﻋﺎً‪ ،‬ﻓﻠﻢ ﻳﺒﻖ ﺇﻻّ ﺃﻥ ﺃ�ﺼﺎﺭ ﺍﻟﺘﻘﻠﻴﺪ ﺃﺻﺪﺭﻭﺍ ﻫﺬﻩ ﺍﻟﺪﻋﻮﻯ ﻟﺴﺒﺐ ﺧﺎﺹ ﲠﻢ‪ ،‬ﻭﻫﻮ ﻋﺠﺰﻫﻢ ﻋﻦ ﺍﺳﺘﻴﻔﺎﺀ‬

‫ﺷﺮﻭﻁ ﺍﻻﺟﺘﻬﺎﺩ‪.‬‬

‫ﺃﻣﺎ ﺗﺪﺍﻋﻴﺎﺕ ﺳﺪ ﺑﺎﺏ ﺍﻻﺟﺘﻬﺎﺩ‪ ،‬ﻓﻘﺪ ﺃﻛﺪ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺃﻥ ﻫﺬﻩ ﺍﳌﻘﺎﻟﺔ ﺗﺴﺘﻠﺰﻡ ﺃﺭﺑﻊ �ﺘﺎﺋﺞ ﺧﻄﲑﺓ ﻻ ﻳﺘﻘﺒﻠﻬﺎ ﺍﻟﻌﻘﻞ ﺍﻹﺳﻼﻣﻲ ﻭﻫﻲ‪:‬‬

‫ﺃﻭﻻً‪ :‬ﻫﺬﻩ ﺍﳌﻘﺎﻟﺔ ‪ -‬ﺳﺪ ﺑﺎﺏ ﺍﻻﺟﺘﻬﺎﺩ ‪ -‬ﺗﺴﻠﺘﺰﻡ ﺳﺪ ﺑﺎﺏ ﻣﻌﺮﻓﺔ ﺍﻟﺸﺮﻳﻌﺔ ﻣﻦ ﻛﺘﺎﺏ ﺍﻪﻠﻟ ﻭﺳﻨﺔ ﺭﺳﻮﻟﻪ ‪ e‬ﻷﻥ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻌﺎﺭﻓﻴـﻦ ﲠﻤﺎ ﱂ ﻳﺒﻖ ﳍﻢ ﺳﺒﻴﻞ ﻋﻠﻰ‬

‫ﺍﻟﺒﻴﺎﻥ ﺍﻟﺬﻱ ﺃﻣﺮﻫﻢ ﺍﻪﻠﻟ ﺑﻪ‪)) :‬ﻭﹶﺇِﺫْ ﺃَﺧﹶﺬَ ٱﻟﻠﱠﻪﹸ ﻣﹺﻴﺜَـٰﻖﹶ ٱﻟﱠﺬﹺﻳﻦﹶ ﺃُﻭﺗُﻮﺍْ ٱﻟْﻜﹺﺘَـٰﺐﹶ ﻟَﺘُﺒﹶﻴﹼﻨﹸﻨﱠﻪﹸ ﻟﹺﻠﻨﱠﺎﺱِ ﻭﹶﻻَ ﺗَﻜْﺘُﻤﹸﻮ�َﻪﹸ(( )ﺁﻝ ﻋﻤﺮﺍﻥ‪ (١٨٧:‬ﻭﺇﺫﺍ ﱂ ﻳﺒﻖ ﻣﻦ ﺃﻫﻞ ﺍﳌﻠﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﻣﻦ ﻳﻔﻬﻢ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﱂ ﻳﺒﻖ ﺳﺒﻴﻞ ﺇﻟﻴﻬﻤﺎ‪ ،‬ﻭﺇﺫﺍ ﺍ�ﻘﻄﻊ ﺍﻟﺴﺒﻴﻞ ﺇﻟﻴﻬﻤﺎ‪ ،‬ﻓﻜﻢ ﺣﻜﻢ ﻣﻨﻬﻤﺎ ﻻ ﻋﻤﻞ ﻋﻠﻴﻪ‪ ،‬ﻭﻻ ﺍﻟﺘﻔﺎﺕ ﺇﻟﻴﻪ‪ ،‬ﺳﻮﺍﺀ ﻭﺍﻓﻖ ﺍﳌﺬﻫﺐ ﺃﻭ ﺧﺎﻟﻔﻪ‪،‬‬

‫ﻷ�ﻪ ﱂ ﻳﺒﻖ ﻣﻦ ﻳﻔﻬﻤﻪ ﻭﻳﻌﺮﻑ ﻣﻌﻨﺎﻩ ﺇﱃ ﺁﺧﺮ ﺍﻟﺪﻫﺮ)]‪.([٥٣‬‬

‫ﺛﺎ�ﻴﺎً‪ :‬ﺗﺴﺘﻠﺰﻡ �ﺴﺦ ﺍﻟﺸﺮﻳﻌﺔ ﻭﺫﻫﺎﺏ ﺭﲰﻬﺎ‪ ،‬ﻭﺑﻘﺎﺀ ﳎﺮﺩ ﺍﲰﻬﺎ‪ .‬ﻭﻗﺪ ﻋﻠّﻞ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻫﺬﺍ ﺍﳌﻀﻤﻮﻥ ﺑﻘﻮﻟﻪ‪» :‬ﻓﻘﺪ ﺍ�ﻘﻄﻌﺖ ﺃﺣﻜﺎﻡ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ‪ -‬ﻷ�ﻪ ﱂ‬

‫ﻳﺒﻖ ﻣﻦ ﻳﻔﻬﻤﻬﻤﺎ ‪ -‬ﻭﺍﺭﺗﻔﻌﺖ ﻣﻦ ﺑﲔ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﻭﱂ ﻳﺒﻖ ﺇﻻ ﳎﺮﺩ ﺗﻼﻭﺓ ﺍﻟﻘﺮﺁﻥ ﻭﺩﺭﺱ ﻛﺘﺐ ﺍﻟﺴﻨﺔ‪ ،‬ﻭﻻ ﺳﺒﻴﻞ ﺇﱃ ﺍﻟﺘﻌﺒﺪ ﺑﺸﻲﺀ ﻣﻨﻬﺎ«)]‪.([٥٤‬‬
‫ﻭﺍﻟﻨﺎﺳﺦ ﳍﺎ ﰲ �ﻈﺮ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻫﻮ ﻛﻤﺎ ﻗﺎﻝ‪» :‬ﻣﺎ ﺍﺑﺘﺪﻋﻮﻩ ﻣﻦ ﺍﻟﺘﻘﻠﻴﺪ ﰲ ﺩﻳﻦ ﺍﻪﻠﻟ ﻓﻼ ﻳﻌﻤﻞ ﺍﻟﻨﺎﺱ ﺑﺸﻲﺀ ﳑﺎ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﺑﻞ ﻻ ﺷـﺮﻳﻌﺔ ﺇﻻ ﻣﺎ ﻗﺪ ﺗﻘﺮﺭ‬

‫ﰲ ﺍﳌﺬﺍﻫﺐ‪ ...‬ﻭﺍﻟﻌﻤﻞ ﻋﻠﻰ ﺍﳌﺬﺍﻫﺐ ﻻ ﻋﻠﻰ ﻣﺎ ﻭﺍﻓﻘﻬﺎ ﻣﻨﻬﻤﺎ )ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ(‪ ،‬ﻭﺇﻥ ﳜﺎﻟﻔﻬﺎ ﺃﺣـﺪﳘﺎ ﺃﻭ ﻛﻼﳘﺎ ﻓﻼ ﻋﻤﻞ ﻋﻠﻴﻪ ﻭﻻ ﳛﻞ ﺍﻟﺘﻤﺴﻚ ﺑﻪ‪،‬‬

‫ﻫﺬﺍ ﺣﺎﺻﻞ ﻗﻮﳍﻢ ﻭﻣﻔﺎﺩﻩ«)]‪.([٥٥‬‬

‫ﺛﺎﻟﺜﺎً‪ :‬ﺗﺴﺘﻠﺰﻡ ﺩﻋﻮﻯ ﻏﻠﻖ ﺑﺎﺏ ﺍﻻﺟﺘﻬﺎﺩ ﺃﻥ ﺷﺮﻳﻌﺔ ﺍﻪﻠﻟ ﻣﻘﻴﺪﺓ ﺑﺰﻣﻦ ﳏﺪﻭﺩ ﻭﻟﻴﺴﺖ ﻣﻄﻠﻘﺔ‪ ،‬ﻭﻫﺬﻩ �ﺘﻴﺠﺔ ﺣﺘﻤﻴﺔ ﻟﻘﻮﳍﻢ‪ :‬ﱂ ﻳﺒﻖ ﰲ ﺃﻫﻞ ﺍﻹﺳﻼﻡ ﻣﻦ ﻳﻔﻬﻢ‬

‫ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ .‬ﻭﻋﺒﹼﺮ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻋﻦ ﻫﺬﺍ ﺑﻘﻮﻟﻪ‪:‬‬

‫»ﻓﻜﺬﺑﻮﺍ ﻋﻠﻰ ﺍﻪﻠﻟ ﻭﺍﺩﻋﻮﺍ ﻋﻠﻴﻪ ﺳﺒﺤﺎ�ﻪ ﺃ�ﻪ ﻻ ﻳﺘﻤﻜﻦ ﻣﻦ ﺃﻥ ﳜﻠﻖ ﺧﻠﻘﺎً ﻳﻔﻬﻤﻮﻥ ﻣﺎ ﺷﺮﻋﻪ ﳍﻢ‪ ،‬ﻭﺗﻌﺒﺪﻫﻢ ﺑﻪ‪ ،‬ﺣﺘﻰ ﻛﺎﻥ ﻣﺎ ﺷﺮﻋﻪ ﳍﻢ ﻣﻦ ﻛﺘﺎﺑﻪ ﻭﻋﻠﻰ‬

‫ﻟﺴﺎﻥ ﺭﺳﻮﻟﻪ ‪ e‬ﻟﻴﺲ ﺑﺸﺮﻉ ﻣﻄﻠﻖ‪ ،‬ﺑﻞ ﺷﺮﻉ ﻣﻘﻴﹼﺪ ﻣﺆﻗﺖ ﺇﱃ ﻏﺎﻳﺔ‪ ،‬ﻫﻲ ﻗﻴﺎﻡ ﻫﺬﻩ ﺍﳌﺬﺍﻫﺐ‪ ،‬ﻭﺑﻌﺪ ﻇﻬﻮﺭﻫﺎ ﻻ ﻛﺘﺎﺏ ﻭﻻ ﺳﻨﺔ‪ ،‬ﻭﻫﺬﺍ ﻭﺇﻥ ﺃ�ﻜﺮﻭﻩ‬

‫ﺑﺄﻟﺴـﻨﺘﻬﻢ‪ ،‬ﻓﻬﻮ ﻻﺯﻡ ﳍﻢ ﻻ ﳏﻴﺺ ﳍﻢ ﻋﻨﻪ‪ ،‬ﻭﻻ ﻣﻬﺮﺏ‪ ،‬ﻭﺇﻻ ﻓﺄﻱﹼ ﻣﻌﻨﻰ ﻟﻘﻮﳍﻢ‪ :‬ﻗﺪ ﺍ�ﺴﺪ ﺑﺎﺏ ﺍﻻﺟﺘﻬﺎﺩ ﻭﱂ ﻳﺒﻖ ﺇﻻ ﳐﺮﺝ ﺍﻟﺘﻘﻠﻴﺪ«)]‪.([٥٦‬‬

‫ﻭﻫﺬﺍ ﻳﺴﺘﻠﺰﻡ ﺭﺩ ﻣﺎ ﺻﺢ ﻋﻦ ﺍﻟﺮﺳﻮﻝ ‪ e‬ﻛﻘﻮﻟﻪ‪ » :‬ﻻ ﺗﺰﺍﻝ ﻃﺎﺋﻔﺔ ﻣﻦ ﻫﺬﻩ ﺍﻷﻣﺔ ﻋﻠﻰ ﺍﳊﻖ ﻇﺎﻫﺮﺓ«)]‪ ،([٥٧‬ﻭﻗﻮﻟﻪ‪» :‬ﻳﺒﻌﺚ ﺍﻪﻠﻟ ﳍﺬﻩ ﺍﻷﻣﺔ ﰲ ﺭﺃﺱ ﻛﻞ‬

‫ﻣﺎﺋﺔ ﺳﻨﺔ ﻣﻦ ﳚﺪﺩ ﳍﺎ ﺩﻳﻨﻬﺎ«)]‪.([٥٨‬‬

‫ﻓﻬﺬﻩ ﺍﳌﺴﺎﺋﻞ ﺍﻷﺭﺑﻊ ﻳﺴﺘﻠﺰﻣﻬﺎ ﰲ �ﻈﺮ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺍﻟﻘﻮﻝ ﺑﺴﺪ ﺑﺎﺏ ﺍﻻﺟﺘﻬﺎﺩ ﺿﺮﻭﺭﺓ‪ ،‬ﻓﺈﺫﺍ ﻣﺎ ﺃﺻﺮ ﺍﳌﻘـﻠﺪﺓ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺪﻋﻮﻯ ﻟﺰﻣﻬﻢ ﺍﻹﻗﺮﺍﺭ ﲠﺬﻩ ﺍﳌﺴﺎﺋﻞ‪.‬‬

‫ﻭﺑﻨﺎﺀ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺘﺪﺍﻋﻴﺎﺕ ﺍﻟﱵ ﺍﻗﺘﻀﺎﻫﺎ ﺍﻟﻘﻮﻝ ﺑﺴﺪ ﺑﺎﺏ ﺍﻻﺟﺘﻬﺎﺩ‪ ،‬ﺍﻋﺘﱪ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻫﺬﻩ ﺍﳌﻘﺎﻟﺔ ﻣﻦ ﺃﺳﻮﺃ ﻣﻔﺎﺳﺪ ﺍﻟﺘﻘﻠﻴﺪ ﻭ�ﺘﺎﺋﺠﻪ ﺣﻴﺚ ﻗﺎﻝ‪» :‬ﺇﻥ ﻫﺬﻩ‬

‫ﺍﳌﻘﺎﻟﺔ ﲞﺼﻮﺻﻬﺎ ﺃﻋﲏ ﺍ�ﺴﺪﺍﺩ ﺑﺎﺏ ﺍﻻﺟﺘﻬﺎﺩ‪ ،‬ﻟﻮ ﱂ ﳛﺪﺙ ﻣﻦ ﻣﻔﺎﺳﺪ ﺍﻟﺘﻘﻠﻴﺪ ﺇﻻ ﻫﻲ‪ ،‬ﻟﻜﺎﻥ ﻓﻴﻬﺎ ﻛﻔﺎﻳﺔ ﻭﳖﺎﻳﺔ‪ ،‬ﻓﺈ�ـﻬﺎ ﺣﺎﺩﺛﺔ ﺭﻓﻌﺖ ﺍﻟﺸﺮﻳﻌﺔ ﺑﺄﺳﺮﻫﺎ‪،‬‬

‫ﻭﺍﺳﺘﻠﺰﻣﺖ �ﺴﺦ ﻛﻼﻡ ﺍﻪﻠﻟ ﻭﺭﺳﻮﻟﻪ‪ ،‬ﻭﺗﻘﺪﻳﻢ ﻏﲑﳘﺎ ﻭﺍﺳﺘﺒﺪﺍﻝ ﻏﲑﳘﺎ ﲠﻤﺎ«)]‪.([٥٩‬‬

‫ﺍﳌﻄﻠﺐ ﺍﻟﺮﺍﺑﻊ‪ :‬ﻣﻘﺘﻀﻴﺎﺕ ﺣﺮﻣﺔ ﺍﻟﺘﻘﻠﻴﺪ‪ ..‬ﻭﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﻻﺟﺘﻬﺎﺩ‪:‬‬

‫ﻟﻘﺪ ﺗﺮﺗﺐ ﻋﻠﻰ �ﻈﺮﻳﺔ ﺍﻟﺸﻮﻛﺎ�ﻲ ﰲ ﺍﻟﺘﻘﻠﻴﺪ ﻭﺍﻻﺟﺘﻬﺎﺩ ﺍﻟﱵ ﻛﺸﻔﺖ ﺍﳌﻄﺎﻟﺐ ﺍﻟﺴﺎﺑﻘﺔ ﻋﻦ ﻣﻌﺎﳌﻬﺎ‪ ،‬ﻗﻀﺎﻳﺎ ﺃﺳﺎﺳﻴﺔ ﺗﻨﺎﻭﻟﺖ ﺍﳌﺴﺘﻮﻯ ﺍﳌﻨﻬﺠﻲ ﻭﺍﻟﻌﻤﻠﻲ‪ .‬ﻭﰲ‬

‫ﻣﺎ ﻳﺄﺗﻲ ﺗﻔﺎﺻﻴﻞ ﻣﺎ ﺗﺮﺗﺐ ﻋﻠﻰ �ﻈﺮﻳﺘﻪ ﰲ ﻫﺬﻳﻦ ﺍﳌﺴﺘﻮﻳﲔ‪:‬‬

‫ﺃﻭﻻً‪ :‬ﻋﻠﻰ ﺍﳌﺴﺘﻮﻯ ﺍﻟﻨﻈﺮﻱ‪ :‬ﺇﻥ ﺃﻭﻝ ﻣﺎ ﺗﺮﺗﺐ ﻋﻠﻰ �ﻈﺮﻳﺔ ﺍﻟﺸﻮﻛﺎ�ﻲ ﰲ ﺍﻟﺘﻘﻠﻴﺪ‪ ،‬ﻓﻴﻤﺎ ﳜﺺ ﺍﳉﺎ�ﺐ ﺍﻟﻨﻈﺮﻱ‪ ،‬ﻫﻮ ﺇﺣﺪﺍﺙ ﺻﻨﻒ ﺛﺎﻟﺚ ﺑﲔ ﺍﺠﻤﻟﺘﻬﺪ ﻭﺍﳌﻘﻠﺪ‪،‬‬

‫ﺫﻟﻚ ﺃﻥ ﺍﻟﺸﻮﻛﺎ�ﻲ ﱂ ﻳﻔﺮﺽ ﻋﻠﻰ ﲨﻴﻊ ﺃﻓﺮﺍﺩ ﺍﻟﻌﺒﺎﺩ ﺑﻠﻮﻍ ﻣﺮﺗﺒﺔ ﺍﻻﺟﺘﻬﺎﺩ‪ ،‬ﻟﻜﻨﻪ ﰲ ﺍﳌﻘﺎﺑﻞ ﱂ ﻳﺒﺢ ﻟﻐﲑ ﺍﺠﻤﻟﺘﻬﺪ ﺍﻟﺘﻘﻠﻴﺪ‪ ،‬ﺑﻞ ﺃﺣﺪﺙ ﻣﺮﺗﺒﺔ ﻭﺳﻂ ﺑﲔ ﺍﺠﻤﻟﺘﻬﺪ‬

‫ﻭﺍﳌﻘﻠﺪ‪ ،‬ﻭﻫﻮ ﺍﻟﻌﺎﻣﻞ ﺑﺎﻟﺪﻟﻴﻞ ﺑﻮﺍﺳﻄﺔ ﺍﺠﻤﻟﺘﻬﺪ‪ ،‬ﺃﻭ ﺍﻟﺴﺎﺋﻞ ﻟﻠﻤﺠﺘﻬﺪ ﻋﻦ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻭﺃﺩﻟﺘﻬﺎ‪.‬‬

‫ﻭﻗﺪ ﻛﺎﻥ ﺍﻗﱰﺍﺣﻪ ﳍﺬﺍ ﺍﻟﺼﻨﻒ ﺍﳉﺪﻳﺪ ﻋﻠﻰ ﺧﻼﻑ ﻣﺎ ﺍﺳﺘﻘﺮ ﻋﻨﺪ ﻛﺜﲑ ﻣﻦ ﺍﻷﺻﻮﻟﻴﲔ ‪ -‬ﻭﻋﻠﻰ ﺭﺃﺳﻬﻢ ﺍﻟﻐﺰﺍﱄ‪ -‬ﺍﻟﺬﻳﻦ ﻟـﻢ ﻳﺮﻭﺍ ﻓـﻲ ﺍﻷﻣﺮ ﺇﻻ ﺃﺣﺪ ﻭﺟﻬﲔ‪:‬‬

‫ﺇﻣﺎ ﺍﺟﺘﻬﺎﺩ ﻟﻠﻘﺎﺩﺭ‪ ،‬ﻭﺇﻣﺎ ﺗﻘﻠﻴﺪ ﻟﻠﻌﺎﻣﻲ‪ ،‬ﺃﻭ ﺍﻟﺬﻱ ﱂ ﻳﺼﻞ ﺇﱃ ﺩﺭﺟﺔ ﺍﻻﺟﺘﻬﺎﺩ‪.‬‬

‫ﻭﺍﳌﻼﺣﻆ ﺃﻥ ﺇﺣﺪﺍﺙ ﺍﻟﺸﻮﻛﺎ�ﻲ ﳍﺬﺍ ﺍﻟﺼﻨﻒ ﻛﺎﻥ ﺃﻛﺜﺮ ﺍﺗﺴﺎﻗﺎً ﻭﺭﻭﺡ ﺍﻟﺪﻳﻦ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺍﻟﺬﻱ ﳜﺎﻃﺐ ﰲ ﺍﻹ�ﺴﺎﻥ ﻋﻘﻠﻪ ﻭﻓﻜﺮﻩ‪ ،‬ﻣﻦ ﺍﻟﺮﺃﻱ ﺍﻟﺬﻱ ﺣﺼﺮ‬

‫ﺍﳌﻜﻠّﻔﲔ ﰲ ﺻﻨﻔﲔ‪ :‬ﺇﻣﺎ ﳎﺘﻬﺪ ﺃﻭ ﻣﻘﻠﺪ‪.‬‬

 ‫ﻭﻣﻦ ﻣﻘﺘﻀﻴﺎﺕ �ﻈﺮﻳﺔ ﺍﻟﺘﻘﻠﻴﺪ ﻭﺍﻻﺟﺘﻬﺎﺩ ﻋﻨﺪ ﺍﻟﺸﻮﻛﺎ�ﻲ‪ ،‬ﻋﻠﻰ ﺍﳌﺴﺘﻮﻯ ﺍﻟﻨﻈﺮﻱ ﺃﻳﻀﺎً‪ ،‬ﻭﺟﻮﺏ ﺍﻟﺘﻤﺴﻚ ﺑﺎﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺍﻟﻌﺎﱂ ﻭﻏﲑ ﺍﻟﻌﺎﱂ‪ ،‬ﻓﻼ ﻓﺮﻕ ﺑﲔ ﺍﻟﻌﺎﱂ‬

‫ﻭﻏﲑﻩ ﰲ �ﻈﺮ ﺍﻟﺸﻮﻛﺎ�ﻲ ﰲ ﻭﺟﻮﺏ ﺍﻟﺘﻤﺴﻚ ﺑﺎﻟﺪﻟﻴﻞ‪ ،‬ﻭﺍﻷﺧﺬ ﲟﺎ ﺟﺎﺀ ﻋﻦ ﺍﻟﺸﺎﺭﻉ‪ ،‬ﻭﺇﳕﺎ ﺍﻟﻔﺎﺭﻕ ﺍﻟﻮﺣﻴﺪ ﺑﻴﻨﻬﻤﺎ ﻫﻮ ﺃﻥ ﺍﻟﻌﺎﱂ ﳝﻜﻨﻪ ﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﺍﻟﺪﻟﻴﻞ ﻣﻦ‬

‫ﺩﻭﻥ ﺃﻥ ﻳﺮﺟﻊ ﺇﱃ ﻏﲑﻩ‪ ،‬ﻷ�ﻪ ﻗﺪ ﺍﺳﺘﻌﺪ ﻟﺬﻟﻚ ﲟﺎ ﺍﺳﺘـﺠﻤﻊ ﻣﻦ ﻣﻌﺎﺭﻑ ﺍﻻﺟـﺘﻬﺎﺩ‪ .‬ﺃﻣﺎ ﺍﳉﺎﻫﻞ ﻓﻴﻤﻜﻨﻪ ﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﺍﻟﺪﻟﻴﻞ ﺑﺴﺆﺍﻝ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻨﻪ‪ ،‬ﻓﻴﻔﻴﺪﻭ�ﻪ‬

‫ﺍﻟﻨﺺ ﺇﻥ ﻛﺎﻥ ﳑﻦ ﻳﻌﻘﻞ ﺍﳊﺠﺔ‪ ،‬ﺃﻭ ﻳﻔﻴﺪﻭ�ﻪ ﻣﻀﻤﻮﻥ ﺍﻟﻨﺺ ﺑﺎﻟﺘﻌﺒﲑ ﻋﻨﻪ ﺑﻌﺒﺎﺭﺓ ﻳﻔﻬﻤﻬﺎ‪ ،‬ﻓﻴﻜﻮﻥ ﺑﺬﻟﻚ ﻋﺎﻣﻼﹰ ﺑﺎﻟﺮﻭﺍﻳﺔ ﻻ ﺑﺎﻟﺮﺃﻱ)]‪.([٦٠‬‬

‫ﻭﻟﻘﺪ ﺍﺳﺘﺪﻝ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻋﻠﻰ ﺻﺤﺔ ﻫﺬﺍ ﺍﳌﺒﺪﺃ ﺑﺄﻥ ﺍﻟﻌﺎﱂ ﺍﻟﺬﻱ ﻗﻠﺪﻩ ﻏﲑﻩ ﺇﺫﺍ ﻛﺎﻥ ﻗﺪ ﺃﺟﻬﺪ �ﻔﺴﻪ ﰲ ﻃﻠﺐ ﺍﻟﺪﻟﻴﻞ‪ ،‬ﻭﱂ ﳚﺪﻩ ﺛﻢ ﺍﺟﺘﻬﺪ ﺭﺃﻳﻪ ﻓﻬﻮ ﻣﻌﺬﻭﺭ‪،‬‬

‫ﻭﻛﺬﺍ ﺇﺫﺍ ﺃﺧﻄﺄ ﻓـﻲ ﺍﺟﺘﻬﺎﺩﻩ ﻓـﻬﻮ ﻣﻌﺬﻭﺭ‪ ،‬ﺑﻞ ﻣﺄﺟﻮﺭ‪ .‬ﺃﻣﺎ ﺍﳌﻘﻠﺪ‪ ،‬ﺃﻭ ﺍﳉﺎﻫﻞ‪ ،‬ﺃﻭ ﻏﲑ ﺍﻟﻌﺎﱂ ﻓﻼ ﻋﺬﺭ ﻟﻪ ﺇﺫﺍ ﻗﻠّﺪ ﰲ ﺩﻳﻦ ﺍﻪﻠﻟ ﻣﻦ ﻫﻮ ﳐﻄﺊ‪ ،‬ﻷﻥ ﻋﺪﻡ‬

‫ﻣﺆﺍﺧﺬﺓ ﺍﺠﻤﻟﺘﻬﺪ ﻋﻠﻰ ﺧﻄﺌﻪ ﻻ ﻳﺴﺘﻠﺰﻡ ﻋﺪﻡ ﻣﺆﺍﺧﺬﺓ ﻣﻦ ﻗﻠﺪﻩ ﰲ ﺫﻟﻚ ﺍﳋﻄﺄ‪ ،‬ﻻ ﻋﻘﻼﹰ ﻭﻻ ﺷﺮﻋﺎً ﻭﻻ ﻋﺎﺩﺓ)]‪.([٦١‬‬

‫ﺛﺎ�ﻴﺎً‪ :‬ﻋﻠﻰ ﺍﳌﺴﺘﻮﻯ ﺍﻟﻌﻤﻠﻲ‪ :‬ﺃﻣﺎ ﻋﻠﻰ ﺍﳌﺴﺘﻮﻯ ﺍﻟﻌﻤﻠﻲ ﻓﻘﺪ ﺭﺃﻯ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺿﺮﻭﺭﺓ ﺑﻴﺎﻥ ﻭﺍﺟﺐ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺃﻭﱄ ﺍﻷﻣﺮ ﳓﻮ ﺍﳌﻘﻠﺪﻳﻦ‪ .‬ﺇﺫ ﲪّﻠﻬﻢ ﻣﺴﺆﻭﻟﻴﺔ ﺍﻟﻨﻬﻲ‬

‫ﻋﻦ ﺍﻟﺘﻘﻠﻴﺪ ﻭﻣﺎ ﺗﺮﺗﺐ ﻋﻠﻴﻪ ﻣﻦ ﻣﻔﺎﺳﺪ‪ ،‬ﻭﺍﻋﺘﱪ ﻫﺬﺍ ﺍﻹ�ﻜﺎﺭ ﻣﻦ ﺃﻭﻟﻮﻳﺎﺕ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ﻓﻘﺎﻝ‪» :‬ﻭﻭﺍﺟﺐ ﻋﻠﻰ ﻛﻞ ﻣﻦ ﻟﻪ ﻭﻻﻳﺔ ﻳﺄﻣﺮ‬

‫ﻓﻴﻬﺎ ﲟﻌﺮﻭﻑ ﺃﻭ ﻳﻨﻬﻰ ﻋﻦ ﻣﻨﻜﺮ ﺃﻥ ﳚﻌﻞ ﳖﻲ ﺍﳌﻨﻜﺮ ﺍﻟﺬﻱ ﻋﻠﻴﻪ ﻫﺆﻻﺀ )ﺍﳌﻘﻠﺪﺓ( ﻋﻨﻮﺍﻥ ﻛﻞ ﳖﻲ ﻳﻨﻬﻰ ﺑﻪ ﻋﻦ ﻣﻨﻜﺮ«)]‪ ([٦٢‬ﻭﺫﻟﻚ ﻻﻋﺘﺒﺎﺭﻳﻦ‪:‬‬

‫ﺍﻻﻋﺘﺒﺎﺭ ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﺃﺩﻟـﺔ ﺍﻷﻣـﺮ ﺑﺎﳌﻌـﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ﺇﺫﺍ ﱂ ﺗﺘﻨﺎﻭﻝ ﻣﺜﻞ ﻫﺬﺍ ﱂ ﺗﺘﻨﺎﻭﻝ ﻏﲑﻩ)]‪.([٦٣‬‬

‫ﺍﻻﻋﺘﺒﺎﺭ ﺍﻟﺜﺎ�ﻲ‪ :‬ﺃﻥ ﺍﻟﻨﻴﻞ ﻣﻦ ﻋﺮﺽ ﻓﺮﺩ ﻣﻦ ﺃﻓﺮﺍﺩ ﺍﳌﺴﻠﻤﻴـﻦ ﻣـﻨﻜﺮ ﻻ ﳜﺎﻟﻒ ﻓﻴﻪ ﻣﺴﻠﻢ ﻓﻜﻴﻒ ﲟﺎ ﺟﺎﺀ ﲟﺎ ﻫﻮ ﻣﻦ ﺃﻋﻈﻢ ﺍﻟﺒﻬﺘﺎﻥ‪ ،‬ﻭﺃﻗﺒﺢ ﺍﻟﺸﺘﻴﻤﺔ ﻟﻠﺸﺮﻳﻌﺔ‬

‫ﺍﶈﻤﺪﻳﺔ ﻭﺍﻟﺪﻳﻦ ﺍﻹﺳﻼﻣﻲ ﻭﻟﻌﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ)]‪.([٦٤‬‬

‫ﻭﳌﺎ ﻛﺎﻥ ﻣﻦ ﺃﻫﻢ ﺷﺮﻭﻁ ﳒﺎﺡ ﻋﻤﻠﻴﺔ ﺍﻹﺭﺷﺎﺩ ﻭﺍﻹﺻﻼﺡ ﻓﻬﻢ ﺍﳌﺼﻠﺢ ﻟﻄﺒﻴﻌﺔ ﺍﳌﺪﻋﻮ‪ ،‬ﻭﺇﺩﺭﺍﻛﻪ ﻟﺒﻨﻰ ﺍﺠﻤﻟﺘﻤﻊ ﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﺘﺎﺭﳜﻴﺔ ﺍﻟﱵ ﺗﻜﻮﹼﻥ‬

‫ﺍﳌﻨﺎﺥ ﺍﻟﺬﻱ ﻳﻌﻴﺶ ﻓﻴﻪ ﺍﳌﺪﻋﻮ‪ ،‬ﻭﺩﺭﺍﺳﺘﻪ ﻷﺑﻌﺎﺩ ﺷﺨﺼﻴﺘﻪ ﻭﻣﺪﺍﺧﻠﻬﺎ‪ ،‬ﻭﲢﺪﻳﺪﻩ ﻟﻨﻮﻉ ﺍﳋﻄﺎﺏ ﺍﳌﺆﺛﺮ ﻓﻴﻬﺎ‪ ،‬ﱂ ﻳﻜﺘﻒ ﺍﻟﺸﻮﻛﺎ�ﻲ‪ ،‬ﺑﻮﺻﻔﻪ ﻣﺼﻠﺤﺎً‪ ،‬ﺑﺘﺤﻤﻴﻞ‬

‫ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻷﻣﺮﺍﺀ ﻣﺴﺆﻭﻟﻴﺔ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ‪ ،‬ﺑﻞ ﺳﻌﻰ ﺇﱃ ﺗﻌﻴﲔ ﺍﻟﻔﺌﺎﺕ ﺍﳌﻜﻮﹼ�ﺔ ﻟﻠﻤﺠﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﲢﺪﻳﺪ ﻣﻮﺍﺻﻔﺎﺕ ﻭﻣﻀﺎﻣﲔ ﺍﳋﻄﺎﺏ ﺍﳌﻮﺟﻪ ﻟﻜﻞ ﻓﺌﺔ‬

‫ﺣﺴﺐ ﻗﺪﺭﺍﲥﺎ ﺍﻹﺩﺭﺍﻛﻴﺔ ﻭﺍﺳﺘﻌﺪﺍﺩﺍﲥﺎ ﺍﻟﻌﻠﻤﻴﺔ‪.‬‬

‫ﻣﻦ ﻫﻨﺎ ﺻﻨﹼﻒ ﺃﻋﻀﺎﺀ ﺍﺠﻤﻟﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ ﺇﱃ ﺃﺭﺑﻌﺔ ﺃﺻﻨﺎﻑ)]‪:([٦٥‬‬

‫ﺍﻟﺼﻨﻒ ﺍﻷﻭﻝ‪ :‬ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺍﻟﺬﻳﻦ ﻳﻔﻬﻤﻮﻥ ﺍﳊﺠﺔ‪ ،‬ﻭﺇﳕﺎ ﺣﺎﻝ ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﺍﻟﺮﺟﻮﻉ ﺇﻟﻴﻬﺎ ﺍﻋﺘﻘﺎﺩﻫﻢ ﺃﺣﻘﻴﺔ ﺍﻟﺘﻘﻠﻴﺪ ﻭﺍﺳﺘﻘﺼﺎﺭ ﺃ�ﻔﺴﻬﻢ ﻋﻦ ﻣﻌﺮﻓﺔ ﺍﳊﻖ ﺑﻨﺺ‬

‫ﺍﻟﺪﻟﻴﻞ‪ .‬ﻓﻬﺆﻻﺀ ﻳﻌﺘﻤﺪ ﻣﻌﻬﻢ ﺗﺴﻬﻴﻞ ﻣﺎ ﺗﻌﺎﻇﻤﻮﻩ ﻣﻦ ﺍﳊﻖ ﺑﺒﻴﺎﻥ ﺃﻥ ﺍﻪﻠﻟ ﺗﻌﺒﺪ ﲨﻴﻊ ﺍﻷﻣﺔ ﲟﺎ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻭﺃ�ﻪ ﱂ ﳜﺺ ﺑﻔﻬﻤﻬﺎ ﺍﻟﺴﻠﻒ ﺩﻭﻥ ﺍﳋﻠﻒ‪،‬‬

‫ﻭﺃﻥ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﲨﻴﻊ ﺍﻟﻌﻠﻮﻡ ﺍﻟﱵ ﻳﺴﺘﻌﺎﻥ ﲠﺎ ﻋﻠﻰ ﻓﻬﻤﻬﻤﺎ ﻣﺪﻭ�ﺔ ﻭﻣﻴﺴﺮﺓ ﻟﻠﻤﺘﺄﺧﺮﻳﻦ ﺃﻛﺜﺮ ﳑﺎ ﻛﺎ�ﺖ ﻟﻠﻤﺘﻘﺪﻣﲔ‪.‬‬

‫ﺍﻟﺼﻨﻒ ﺍﻟﺜﺎ�ﻲ‪ :‬ﺍﻟﺬﻳﻦ ﻻ ﻳﻔﻬﻤﻮﻥ ﺍﳊﺠﺔ ﻭﻳﺘﺒﻨﻮﻥ ﺍﻟﺘﻘﻠﻴﺪ‪ ،‬ﻭﻫﺆﻻﺀ ﺃ�ﻔﻊ ﻣﺎ ﻳﻠﻘﻨﻬﻢ ﻫﻮ ﺗﺮﻏﻴﺒﻬﻢ ﰲ ﻋﻠﻮﻡ ﺍﻻﺟﺘﻬﺎﺩ‪ ،‬ﻭﺗﻌﺮﻳﻔﻬﻢ ﺃﻥ ﺍﳌﻘﺼﻮﺩ ﲠﺎ ﻫﻮ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﻣﺎ‬

‫ﻭﺻﻞ ﺇﻟﻴﻪ ﻋﻠﻤﺎﺀ ﺍﻹﺳﻼﻡ‪ ،‬ﻓﺈﺫﺍ ﻣﺎ ﺍﺳﺘﻌﺪﻭﺍ ﻟﻔﻬﻢ ﺍﳊﺠﺔ ﺍﺗﺒﻊ ﻣﻌﻬﻢ ﺍﳌﺴﻠﻚ ﺍﻷﻭﻝ‪.‬‬
 ‫ﺍﻟﺼﻨﻒ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻌﺎﻣﻲ ﺍﳌﺘﻌﺼﺐ ﻭﺍﻟﺬﻱ ﻻ ﻳﻬﺘﺪﻱ ﺇﱃ ﻃﻠﺐ ﻋﻠﻮﻡ ﺍﻻﺟﺘﻬﺎﺩ ﺑﻮﺟﻪ ﻣﻦ ﺍﻟﻮﺟﻮﻩ‪ ،‬ﻓﺄﻗﺮﺏ ﻣﺎ ﻳﺴﻠﻜﻪ ﺍﻟﻌﺎﱂ ﻣﻌﻪ ﻫﻮ ﺃﻥ ﻳﻨﻈﺮ ﺇﱃ ﺃﻗﻮﺍﻝ ﺍﻹﻣﺎﻡ‬

‫ﺍﻟﺬﻱ ﻳﻘﻠﺪﻩ ﺍﻟﻘﺎﺋﻤﺔ ﻋﻠﻰ ﺃﺩﻟﺔ �ﺎﻫﻀﺔ‪ ،‬ﻓﻴﺒﻴﹼﻦ ﻟﻪ ﺭﺟﺤﺎﻥ ﻗﻮﻟﻪ‪ ،‬ﺛﻢ ﻳﺼﻨﻊ ﻣﻌﻪ ﻫﺬﺍ ﺍﻟﺼﻨﻴﻊ ﰲ ﺍﳌﺴﺎﺋﻞ ﺍﻟﱵ ﻳﻌﺘﻘﺪﻫﺎ ﺗﻘﻠﻴﺪﺍً ﺃﻭ ﳚﻤﺪ ﻋﻠﻴﻬﺎ ﻗﺼﻮﺭﺍً‪ ،‬ﻓﺈﻥ ﺍ�ﺘﻔﻊ‬

‫ﺑﺬﻟﻚ ﻓﻬﻮ ﺍﳌﻄﻠﻮﺏ‪ ،‬ﻭﺇﻥ ﱂ ﻳﻨﺘﻔﻊ ﻓﺄﻗﻞ ﺍﻷﺣﻮﺍﻝ ﺍﻟﺴﻼﻣﺔ ﻣﻦ ﺷﺮﹼﻩ‪.‬‬

‫ﻭﺍﳌﻼﺣﻈﺔ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﺼﻨﻴﻒ ﺍﻟﺬﻱ ﺍﻋﺘﻤﺪﻩ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺗﺸﺎﺑﻪ ﻭﺗﺪﺍﺧﻞ ﺑﲔ ﺍﻟﺼﻨﻒ ﺍﻟﺜﺎ�ﻲ ﻭﺍﻟﺜﺎﻟﺚ ﺇﱃ ﺣﺪﹼ ﳚﻌﻞ ﺍﻷﻭﱃ ﺇﺩﺭﺍﺟﻬﻤﺎ ﺿﻤﻦ ﻗﺴﻢ ﻭﺍﺣﺪ‪.‬‬

‫ﺍﻟﺼﻨﻒ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﻌﺎﻣـﻲ ﺍﻟﺼﺮﻑ‪ ،‬ﺍﻟﺬﻱ ﻻ ﻳﻌﺮﻑ ﺍﻟﺘﻘﻠﻴﺪ ﻭﻻ ﻏﲑﻩ‪ ،‬ﻓﻬﺬﺍ ﺃﺳﺮﻉ ﺍﻟﻨﺎﺱ ﺍ�ﻘﻴﺎﺩﺍً ﻭﺃﻗـﺮﺏ ﺇﻟـﻰ ﺍﻟﻘﺒﻮﻝ ﺇﻥ ﺳﻠﹺﻢﹶ ﻣﻦ ﺑﻼﻳﺎ ﻣﺎ ﻳﻠﻘﻴﻪ ﺇﻟﻴﻪ ﺍﳌﺘﻌﺼﺒﻮﻥ‪.‬‬

‫ﻭﳑﺎ ﺭﺁﻩ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻋﻠﻰ ﺍﳌﺴﺘﻮﻯ ﺍﻟﻌﻤﻠﻲ ﺗﺄﻛﻴﺪﻩ ﻋﻠﻰ ﻋﺪﻡ ﺗﻮﱄ ﺍﳌﻘﻠﺪ ﺍﻟﻘﻀﺎﺀ ﻭﺍﻹﻓﺘﺎﺀ‪.‬‬

‫ﺃﻣﺎ ﺍﻟﻘﻀﺎﺀ ﻓﻸﻥ ﺍﳌﻘﻠﺪ ﱂ ﻳﻨﺪﺏ ﺇﻟﻴﻪ ﺷﺮﻋﺎً ﻟﻌﻠﺘﲔ)]‪:([٦٦‬‬

‫ﺍﻟﻌﻠﺔ ﺍﻷﻭﱃ‪ :‬ﺃﻥ ﺍﻪﻠﻟ ﺗﻌﺎﻟـﻰ ﺃﻣﺮ ﺣـﻜﺎﻡ ﺍﻟﻌﺒﺎﺩ ﺃﻥ ﳛﻜﻤﻮﺍ ﺑﻴﻨﻬـﻢ ﲟﺎ ﺃ�ﺰﻝ‪ ،‬ﻭﺍﳌﻘﻠﺪ ﻻ ﻳﻌﺮﻑ ﻣﺎ ﺃ�ﺰﻟﻪ ﺍﻪﻠﻟ‪ ،‬ﺑﻞ ﻳﻘﺮ ﺑﺄ�ﻪ ﺣﻜﻢ ﺑﻘﻮﻝ ﺃﺣﺪ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻭﻻ ﻳﺪﺭﻱ ﻫﻞ‬

‫ﺣﻜﻢ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﻣﻦ ﺍﳌﺴﺎﺋﻞ ﺍﻟﱵ ﺍﺳﺘﺪﻝ ﻋﻠﻴﻬﺎ ﺑﺎﻟﺪﻟﻴﻞ ﺃﻡ ﻻ‪ ،‬ﻛﻤﺎ ﺃ�ﻪ ﻻ ﻳﺪﺭﻱ ﺃﻫﻮ ﻣﺼﻴﺐ ﰲ ﺍﻻﺳﺘﺪﻻﻝ ﺃﻡ ﳐﻄﺊ‪.‬‬

‫ﺍﻟﻌﻠﺔ ﺍﻟﺜﺎ�ﻴﺔ‪ :‬ﺃﻥ ﺍﻟﻨﱯ ‪ e‬ﺻﻨﹼﻒ ﺍﻟﻘﻀﺎﺓ ﺇﱃ ﺛﻼﺛﺔ‪ :‬ﻗﺎﺿﻴﺎﻥ ﰲ ﺍﻟﻨﺎﺭ ﻭﻗﺎﺽ ﰲ ﺍﳉﻨﺔ‪ .‬ﻓﺎﻟﻘﺎﺿﻲ ﺍﻟﺬﻱ ﰲ ﺍﳉﻨﺔ ﻫﻮ ﺍﻟﺬﻱ ﻗﻀﻰ ﺑﺎﳊـﻖ ﻭﻫﻮ ﻳﻌﻠﻢ ﺃ�ﻪ ﺍﳊـﻖ‪،‬‬

‫ﻭﻫـﺬﺍ ﻻ ﻳﻨﻄﺒﻖ ﻋﻠﻰ ﺍﳌﻘﻠﺪ ﻷ�ﻪ ﻻ ﻳﻌﺮﻑ ﺍﳊﻖ ﻣﻦ ﺍﻟﺒﺎﻃﻞ ﰲ ﻛﻼﻡ ﺇﻣﺎﻣﻪ‪.‬‬

‫ﺃﻣﺎ ﺍﻟﻘﺎﺿﻴﺎﻥ ﺍﻟﻠﺬﺍﻥ ﰲ ﺍﻟﻨﺎﺭ‪ :‬ﻗﺎﺽ ﻗﻀﻰ ﺑﻐﲑ ﺍﳊﻖ‪ ،‬ﻭﻗﺎﺽ ﻗﻀﻰ ﺑﺎﳊﻖ ﻭﻫﻮ ﻻ ﻳﻌﻠﻢ ﺃ�ﻪ ﺍﳊﻖ‪ .‬ﻭﺍﻟﺼﻮﺭﺗﺎﻥ ﺗﻨﻄﺒﻘﺎﻥ ﻋﻠﻰ ﺍﻟﻘﺎﺿﻲ ﺍﳌﻘـﻠﺪ ﻷ�ﻪ ﺇﺫﺍ ﻗﻀﻰ‬

‫ﲟﺎ ﻗﺎﻟﻪ ﺇﻣﺎﻣﻪ ﻭﻫﻮ ﻻ ﻳﺪﺭﻱ ﺃﺣﻖ ﻫﻮ ﺃﻡ ﺑﺎﻃﻞ ﻓﻬﻮ ﺃﺣﺪ ﺍﻟﺮﺟﻠﲔ‪ :‬ﺇﻣﺎ ﻗﻀﻰ ﺑﺎﳊﻖ ﻭﻫﻮ ﻻ ﻳﻌﻠﻢ ﺑﺄ�ﻪ ﺍﳊﻖ‪ ،‬ﺃﻭ ﻗﻀﻰ ﺑﻐﲑ ﺍﳊﻖ‪ ،‬ﻭﻋﻠﻰ ﻛﻼ ﺍﻟﺘﻘﺪﻳﺮﻳﻦ ﻓﻬﻮ ﻣﻦ‬

‫ﻗﻀﺎﺓ ﺍﻟﻨﺎﺭ ﺑﻨﺺ ﺍﳊﺪﻳﺚ‪.‬‬

‫ﺃﻣﺎ ﺍﻹﻓﺘﺎﺀ ﻓﻘﺪ ﺣﺮﹼﻣﻪ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻋﻠﻰ ﺍﳌﻘﻠﺪ ﻷ�ﻪ ﻻ ﻳﻌﺮﻑ ﺃﺣﻜﺎﻡ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻋﻠﻰ ﺍﻟﺘﺤﻘﻴﻖ ﻓﻘﺎﻝ‪» :‬ﻻ ﳛﻞ ﻟﻪ )ﺃﻱ ﺍﳌﻘﻠﺪ( ﺃﻥ ﻳﻔﱵ ﻣﻦ ﻳﺴﺄﻟﻪ ﻋﻦ‬

‫ﺣﻜﻢ ﺍﻪﻠﻟ ﺃﻭ ﺣﻜﻢ ﺭﺳﻮﻟﻪ‪ ،‬ﺃﻭ ﻋﻦ ﺍﳊﻖ‪ ،‬ﺃﻭ ﻋﻦ ﺍﻟﺜﺎﺑﺖ ﰲ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﺃﻭ ﻋﻤﺎ ﳛﻞ ﻟﻪ ﻭﳛﺮﻡ ﻋﻠﻴﻪ‪ ،‬ﻷﻥ ﺍﳌﻘﻠﺪ ﻻ ﻳﺪﺭﻱ ﺑﻮﺍﺣﺪ ﻣﻦ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻋﻠﻰ‬

‫ﺍﻟﺘﺤﻘﻴﻖ‪ ،‬ﺑﻞ ﻻ ﻳﻌﺮﻓﻬﺎ ﺇﻻ ﺍﺠﻤﻟﺘﻬﺪ«)]‪.([٦٧‬‬

‫ﻭﺇﺿﺎﻓﺔ ﺇﱃ ﻫﺬﻩ ﺍﻷﺳﺒﺎﺏ ﻭﺍﻟﺘﻌﻠﻴﻼﺕ‪ ،‬ﻓﺈﻥ ﺍﻟﺪﺍﻓﻊ ﺍﳉﻮﻫﺮﻱ ﻟﺘﺤﺮﻳﻢ ﺍﻟﺸﻮﻛﺎ�ـﻲ ﺍﻟﻘﻀﺎﺀ ﻭﺍﻹﻓﺘﺎﺀ ﻋﻠﻰ ﺍﳌﻘﻠﺪ ﻫﻮ ﺃﻥ ﺍﻟﺘﻘﻠﻴﺪ ﺇﺫﺍ ﻛﺎﻥ ﻻ ﻳﺼﺢ ﳌﻦ ﻛﺎﻥ ﻣﻘﺘﺼﺮﺍً‬

‫ﰲ ﺍﻟﺘﻘﻠﻴﺪ ﻋﻠﻰ ﻣﺎ ﺗﺪﻋﻮ ﺇﻟﻴﻪ ﺣﺎﺟﺘﻪ ﳑﺎ ﻳﺘﻌﻠﻖ ﺑﺄﻣﻮﺭ ﻋﺒﺎﺩﺗﻪ‪ ،‬ﻭﻣﻌﺎﻣﻠﺘﻪ‪ ،‬ﻓﻬﻮ ﻣﻦ ﺑﺎﺏ ﺃﻭﱃ ﳑﺘﻨﻊ ﻋﻠﻰ ﻣﻦ ﺭﺷﺢ �ﻔﺴﻪ ﻟﻔﺘﻴﺎ ﺍﻟﺴﺎﺋﻠﲔ ﻭﺍﻟﻘﻀﺎﺀ ﺑﲔ‬

‫ﺍﳌﺘﺨﺎﺻﻤﲔ‪ ،‬ﻷﻥ ﺟﻬـﻠﻪ ﱂ ﻳﻌﺪ ﻣﻘﺼﻮﺭﺍً ﻋﻠﻴﻪ ﺑﻞ ﺗﻌﺪﺍﻩ ﺇﱃ ﻏﲑﻩ)]‪ .([٦٨‬ﻣﻦ ﻫﺬﺍ ﺍﳌﻨﻄﻠﻖ ﺭﻓﺾ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ـﻲ ﺃﻥ ﻳﺘﻮﱃ ﺍﻟﻘﻀـﺎﺀ ﻭﺍﻹﻓﺘﺎﺀ ﺇﻻ ﻣﻦ ﻛﺎﻥ‬

‫ﳎﺘﻬﺪﺍً‪.‬‬

‫‪--------------------------------------------------------------------------------‬‬
‫)]‪ ([١‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬إرﺷﺎد اﻟﻔﺤﻮل إﻟﻰ ﺗﺤﻘﻴﻖ اﻟﺤﻖ ﻣﻦ ﻋﻠﻢ اﻷﺻﻮل‪ ،‬ص‪.٢٦٥‬‬
‫)]‪ ([٢‬اﻟﻤﺮﺟﻊ اﻟﺴﺎﺑﻖ‪ ،‬اﻟﺼﻔﺤﺔ ﻧﻔﺴﻬﺎ‪.‬‬
‫)]‪ ([٣‬ﻧﻔﺴﻪ‪.‬‬
‫)]‪ ([٤‬ﻧﻔﺴﻪ‪.‬‬
‫)]‪ ([٥‬اﻟﻤﺮﺟﻊ اﻟﺴﺎﺑﻖ‪ ،‬ص‪٢٦٧‬ـ‪) ٢٦٨‬ﺑﺎﺧﺘﺼﺎر(‪.‬‬
 ‫)]‪ ([٦‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬اﻟﻘﻮل اﻟﻤﻔﻴﺪ ﻓﻲ أدﻟﺔ اﻻﺟﺘﻬﺎد واﻟﺘﻘﻠﻴﺪ‪ ،‬ص‪.١٨‬‬
‫)]‪ ([٧‬اﻟﻤﺮﺟﻊ اﻟﺴﺎﺑﻖ‪ ،‬ص‪١٨‬ـ‪) ١٩‬ﺑﺎﺧﺘﺼﺎر(‪.‬‬
‫)]‪ ([٨‬اﻟﻤﺮﺟﻊ اﻟﺴﺎﺑﻖ‪ ،‬ص‪.٣٤‬‬
‫)]‪ ([٩‬أﺧﺮﺟﻪ أﺣﻤﺪ وأﺑﻮ داود واﻟﺘﺮﻣﺬي واﻟﻄﺒﺮاﻧﻲ ﺑﻠﻔﻆ \"ﻻ ﻃﺎﻋﺔ ﻓﻲ ﻣﻌﺼﻴﺔ اﷲ‪ ،"\..‬وﻓﻲ ﺑﻌﺾ ﻃﺮﻗﻪ \"ﻻ ﻃﺎﻋﺔ ﻟﻤﺨﻠﻮق ﻓﻲ ﻣﻌﺼﻴﺔ اﻟﺨﺎﻟﻖ\" وﻗﺎل اﻟﻬﻴﺜﻤﻲ‪ :‬رﺟﺎل أﺣﻤﺪ رﺟﺎل اﻟﺼﺤﻴﺢ‪،‬‬
‫اﻧﻈﺮ‪ :‬اﻟﻬﻴﺜﻤﻲ أﺑﻮ ﺑﻜﺮ‪ ،‬ﻣﺠﻤﻊ اﻟﺰواﺋﺪ وﻣﻨﺒﻊ اﻟﻔﻮاﺋﺪ )ﺑﻴﺮوت‪ :‬دار اﻟﻜﺘﺎب اﻟﻌﺮﺑﻲ‪ ،‬غ م(‪٢٢٦/٣ ،‬؛ واﻧﻈﺮ‪ :‬ﻧﺎﺻﺮ اﻟﺪﻳﻦ اﻷﻟﺒﺎﻧﻲ‪ ،‬ﺻﺤﻴﺢ ﺳﻨﻦ أﺑﻲ داود‪ ،‬ط‪) ١‬اﻟﺮﻳﺎض‪ :‬ﻣﻜﺘﺐ اﻟﺘﺮﺑﻴﺔ اﻟﻌﺮﺑﻲ‬
‫ﻟﺪول اﻟﺨﻠﻴﺞ‪١٩٨٩،‬م( ‪ ،٤٩٨/٢‬ﺣﺪﻳﺚ رﻗﻢ ‪.٢٢٨٥‬‬
‫)]‪ ([١٠‬أﺧﺮﺟﻪ اﺑﻦ ﻋﺒﺪ اﻟﺒﺮ ﻓﻲ ﺟﺎﻣﻊ اﻟﻌﻠﻢ وﻗﺎل‪"\ :‬هﺬا إﺳﻨﺎد ﻻ ﺗﻘﻮم ﺑﻪ ﺣـﺠﺔ ﻷن اﻟﺤﺎرث اﺑﻦ ﻏﺼﻴﻦ ﻣﺠﻬﻮل\"؛ أﺧﺮﺟﻪ اﺑﻦ ﺣﺰم ﻓﻲ اﻹﺣﻜﺎم ﻣﻦ ﻃﺮﻳﻖ ﺳﻼم ﺑﻦ ﺳﻠﻴﻢ وﻗﺎل‪"\ :‬وهﺬﻩ رواﻳﺔ‬
‫ﺳﺎﻗﻄﺔ\"‪ .‬اﻧﻈﺮ‪ :‬اﻷﻟﺒﺎﻧﻲ‪ ،‬ﻧﺎﺻﺮ اﻟﺪﻳﻦ‪ ،‬ﺳﻠﺴﻠﺔ اﻷﺣﺎدﻳﺚ اﻟﻀﻌﻴﻔﺔ‪ ،‬ط‪) ٥‬ﺑﻴﺮوت‪ :‬اﻟﻤﻜﺘﺐ اﻹﺳﻼﻣﻲ‪١٩٨٥ ،‬م( ‪.٧٨/١‬‬
‫)]‪ ([١١‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬اﻟﻘﻮل اﻟﻤﻔﻴﺪ ﻓﻲ أدﻟﺔ اﻻﺟﺘﻬﺎد واﻟﺘﻘﻠﻴﺪ‪ ،‬ص‪٢٩‬ـ‪.٣٠‬‬
‫)]‪ ([١٢‬أﺧﺮﺟﻪ أﺣﻤﺪ ﻓﻲ اﻟﻤﺴﻨﺪ‪١٢٦/٤ ،‬؛ أﺑﻮ داود ﻓﻲ اﻟﺴﻨﻦ‪ ،١٣/٥ ،‬رﻗﻢ‪٤٦٠٧‬؛ واﻟﺘﺮﻣﺬي ﻓﻲ اﻟﺴﻨﻦ‪ ،٤٤/٥ ،‬رﻗﻢ‪٢٦٧٧‬؛ واﺑﻦ ﺣﺒﺎن ﻓﻲ ﺻﺤﻴﺤﻪ‪ ،٥/١ ،‬رﻗﻢ‪.٤٢‬‬
‫)]‪ ([١٣‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬اﻟﻘﻮل اﻟﻤﻔﻴﺪ ﻓﻲ أدﻟﺔ اﻻﺟﺘﻬﺎد واﻟﺘﻘﻠﻴﺪ‪ ،‬ص‪) ٣٢‬ﺑﺘﺼﺮف(‪.‬‬
‫)]‪ ([١٤‬اﻟﻤﺮﺟﻊ اﻟﺴﺎﺑﻖ‪ ،‬ص‪٢٢‬‬
‫)]‪ ([١٥‬اﻟﻤﺮﺟﻊ اﻟﺴﺎﺑﻖ‪ ،‬ص‪٢٢‬ـ‪) ٢٨‬ﺑﺎﺧﺘﺼﺎر(‪.‬‬
‫)]‪ ([١٦‬اﻟﻤﺮﺟﻊ اﻟﺴﺎﺑﻖ‪ ،‬ص‪.٣٦‬‬
‫)]‪ ([١٧‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬إرﺷﺎد اﻟﻔﺤﻮل‪ ،‬ص‪) ٢٦٨‬ﺑﺎﺧﺘﺼﺎر(‪.‬‬
‫)]‪ ([١٨‬ﻣﺤﻤﺪ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬اﻟﻘﻮل اﻟﻤﻔﻴﺪ ﻓﻲ أدﻟﺔ اﻻﺟﺘﻬﺎد واﻟﺘﻘﻠﻴﺪ‪ ،‬ص‪.٤٦-٤٥‬‬
‫)]‪ ([١٩‬اﻟﻤﺮﺟﻊ اﻟﺴﺎﺑﻖ‪ ،‬ص‪.١٥٨‬‬
‫)]‪ ([٢٠‬اﻟﻤﺮﺟﻊ اﻟﺴﺎﺑﻖ‪ ،‬ص‪.٨٩‬‬
‫)]‪ ([٢١‬اﻟﻤﺮﺟﻊ اﻟﺴﺎﺑﻖ‪ ،‬ص‪) ٣٨‬ﺑﺘﺼﺮف(‪.‬‬
‫)]‪ ([٢٢‬اﻟﻤﺮﺟﻊ اﻟﺴﺎﺑﻖ‪ ،‬ص‪) ٣٩-٣٨‬ﺑﺎﺧﺘﺼﺎر(‪.‬‬
‫)]‪ ([٢٣‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬إرﺷﺎد اﻟﻔﺤﻮل إﻟﻰ ﺗﺤﻘﻴﻖ اﻟﺤﻖ ﻣﻦ ﻋﻠﻢ اﻷﺻﻮل‪ ،‬ص‪٢٥٤‬‬
‫)]‪ ([٢٤‬اﻟﻤﺮﺟﻊ اﻟﺴﺎﺑﻖ‪ ،‬ص‪٢٦٨‬‬
‫)]‪ ([٢٥‬اﻧﻈﺮ‪ :‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬اﻟﻘﻮل اﻟﻤﻔﻴﺪ ﻓﻲ أدﻟﺔ اﻻﺟﺘﻬﺎد واﻟﺘﻘﻠﻴﺪ‪ ،‬ص‪.٧٢‬‬
‫)]‪ ([٢٦‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬إرﺷﺎد اﻟﻔﺤﻮل إﻟﻰ ﺗﺤﻘﻴﻖ اﻟﺤﻖ ﻣﻦ ﻋﻠﻢ اﻷﺻﻮل‪ ،‬ص‪.٢٦٧‬‬
‫)]‪ ([٢٧‬اﻧﻈﺮ‪ :‬اﻟﺸﻮآﺎﻧﻲ‪ ،‬اﻟﻘﻮل اﻟﻤﻔﻴﺪ ﻓﻲ أدﻟﺔ اﻻﺟﺘﻬﺎد واﻟﺘﻘﻠﻴﺪ‪ ،‬ص‪١٣٦‬ـ‪.١٤٣‬‬
‫)]‪ ([٢٨‬اﻧﻈﺮ‪ :‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬ﻗﻄﺮ اﻟﻮﻟﻲ ﻋﻠﻰ ﺣﺪﻳﺚ اﻟﻮﻟﻲ )ﺑﻴﺮوت‪ :‬دار إﺣﻴﺎء اﻟﺘﺮاث اﻟﻌﺮﺑﻲ‪١٩٧٦ ،‬م( ص‪٣٣٣، ٢١‬؛ اﻟﻘﻮل اﻟﻤﻔﻴﺪ ﻓﻲ أدﻟﺔ اﻻﺟﺘﻬﺎد واﻟﺘﻘﻠﻴﺪ‪ ،‬ص‪.٧٠‬‬
‫)]‪ ([٢٩‬اﻧﻈﺮ‪ :‬اﻟﻤﺮﺟﻊ اﻟﺴﺎﺑﻖ‪ ،‬ص‪٣٢٥‬؛ اﻟﻘﻮل اﻟﻤﻔﻴﺪ ﻓﻲ أدﻟﺔ اﻻﺟﺘﻬﺎد واﻟﺘﻘﻠﻴﺪ‪ ،‬ص‪.٨١، ٨٠‬‬
‫)]‪ ([٣٠‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬ﻗﻄﺮ اﻟﻮﻟﻲ ﻋﻠﻰ ﺣﺪﻳﺚ اﻟﻮﻟﻲ‪ ،‬ص‪٣١٣‬ـ‪٣٢٢‬؛ اﻟﻘﻮل اﻟﻤﻔﻴﺪ ﻓﻲ أدﻟﺔ اﻻﺟﺘﻬﺎد واﻟﺘﻘﻠﻴﺪ‪ ،‬ص‪.٨٠‬‬
‫)]‪ ([٣١‬اﻟﻤﺮﺟﻊ اﻟﺴﺎﺑﻖ‪ ،‬ص‪.٦٣‬‬
‫)]‪ ([٣٢‬اﻧﻈﺮ‪ :‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬إرﺷﺎد اﻟﻔﺤﻮل‪ ،‬ص‪.٢٥٤‬‬
‫)]‪ ([٣٣‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬اﻟﺒﺪر اﻟﻄﺎﻟﻊ‪.٢١٧/١ ،‬‬
‫)]‪ ([٣٤‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬ﻗﻄﺮ اﻟﻮﻟﻲ ﻋﻠﻰ ﺣﺪﻳﺚ اﻟﻮﻟﻲ‪ ،‬ص‪.٣٥٧‬‬
‫)]‪ ([٣٥‬اﻧﻈﺮ‪ :‬اﻟﻤﺮﺟﻊ اﻟﺴﺎﺑﻖ‪ ،‬ص‪.٣٢٦‬‬
‫)]‪ ([٣٦‬اﻟﻤﺮﺟﻊ اﻟﺴﺎﺑﻖ‪ ،‬ص‪.٣١٧‬‬
‫)]‪ ([٣٧‬اﻧﻈﺮ‪ :‬اﻟﻤﺮﺟﻊ اﻟﺴﺎﺑﻖ‪ ،‬ص‪٣٢٩‬ـ‪) ٣٣٠‬ﺑﺘﺼﺮف(‪ ،‬واﻟﻘﻮل اﻟﻤﻔﻴﺪ ﻓﻲ أدﻟﺔ اﻻﺟﺘﻬﺎد واﻟﺘﻘﻠﻴﺪ‪ ،‬ص‪٩٥‬ـ‪) ٩٦‬ﺑﺘﺼﺮف(‪.‬‬
‫)]‪ ([٣٨‬ﻣﺤﻤﺪ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬ﻗﻄﺮ اﻟﻮﻟﻲ ﻋﻠﻰ ﺣﺪﻳﺚ اﻟﻮﻟﻲ‪ ،‬ص‪) ٣٤٤‬ﺑﺘﺼﺮف(‪.‬‬
‫)]‪ ([٣٩‬اﻟﻤﺮﺟﻊ اﻟﺴﺎﺑﻖ‪ ،‬ص‪.٣٤٥‬‬
‫)]‪ ([٤٠‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬اﻟﻘﻮل اﻟﻤﻔﻴﺪ ﻓﻲ أدﻟﺔ اﻻﺟﺘﻬﺎد واﻟﺘﻘﻠﻴﺪ‪ ،‬ص‪.٤٥-٤٤‬‬
‫)]‪ ([٤١‬اﻧﻈﺮ‪ :‬اﻟﺸﻮآﺎﻧﻲ‪ ،‬أدب اﻟﻄﻠﺐ‪ ،‬ص‪٥٩ ،٤١ ،٤٠‬؛ اﻟﻘﻮل اﻟﻤﻔﻴﺪ ﻓﻲ أدﻟﺔ اﻻﺟﺘﻬﺎد واﻟﺘﻘﻠﻴﺪ‪ ،‬ص‪.٨٥ ،٥٦‬‬
‫)]‪ ([٤٢‬اﻧﻈﺮ‪ :‬ﻣﺤﻤﺪ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬اﻟﻘﻮل اﻟﻤﻔﻴﺪ ﻓﻲ أدﻟﺔ اﻻﺟﺘﻬﺎد واﻟﺘﻘﻠﻴﺪ‪ ،‬ص‪.٤٩-٤٦‬‬
‫)]‪ ([٤٣‬اﻟﻤﺮﺟﻊ اﻟﺴﺎﺑﻖ‪ ،‬ص‪.٦٨-٦٧‬‬
‫)]‪ ([٤٤‬اﻟﻤﺮﺟﻊ اﻟﺴﺎﺑﻖ‪ ،‬ص‪.٤٨‬‬
‫)]‪ ([٤٥‬اﻧﻈﺮ‪ :‬اﻟﻤﺮﺟﻊ اﻟﺴﺎﺑﻖ‪ ،‬ص‪٤٧‬؛ ﻗﻄﺮ اﻟﻮﻟﻲ‪ ،‬ص‪٣٥٨‬ـ‪.٣٥٩‬‬
‫)]‪ ([٤٦‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬اﻟﻘﻮل اﻟﻤﻔﻴﺪ ﻓﻲ أدﻟﺔ اﻻﺟﺘﻬﺎد واﻟﺘﻘﻠﻴﺪ‪ ،‬ص‪٣٩‬؛ أدب اﻟﻄﻠﺐ‪ ،‬ص‪٧٠‬ـ‪.٧١‬‬
‫)]‪ ([٤٧‬اﻟﻤﺮﺟﻊ اﻟﺴﺎﺑﻖ‪ ،‬ص‪.٤٠‬‬
‫)]‪ ([٤٨‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬إرﺷﺎد اﻟﻔﺤﻮل إﻟﻰ ﺗﺤﻘﻴﻖ اﻟﺤﻖ ﻣﻦ ﻋﻠﻢ اﻷﺻﻮل‪ ،‬ص‪.٢٥٤‬‬
‫)]‪ ([٤٩‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬اﻟﻘﻮل اﻟﻤﻔﻴﺪ ﻓﻲ أدﻟﺔ اﻻﺟﺘﻬﺎد واﻟﺘﻘﻠﻴﺪ‪ ،‬ص‪٥٢‬ـ‪.٥٣‬‬
‫)]‪ ([٥٠‬اﻧﻈﺮ آﻤﺜﺎل‪ :‬ﺑﺪﻳﻊ اﻟﺰﻣﺎن ﺳﻌﻴﺪ اﻟﻨﻮرﺳﻲ‪ ،‬آﻠﻴﺎت رﺳﺎﺋﻞ اﻟﻨﻮر‪ ،‬اﻟﻜﻠﻤﺔ اﻟﺴﺎﺑﻌﺔ واﻟﻌﺸﺮون‪ ،‬ط‪) ١‬اﺳﻄﻨﺒﻮل‪ :‬دار ﺳﻮزﻟﺮ‪١٩٩٢ ،‬م( ‪ ،٥٦٢/١‬وﻣﺎ ﺑﻌﺪهﺎ‪.‬‬
‫)]‪ ([٥١‬ﻣﺤﻤﺪ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬اﻟﻘﻮل اﻟﻤﻔﻴﺪ ﻓﻲ أدﻟﺔ اﻻﺟﺘﻬﺎد واﻟﺘﻘﻠﻴﺪ‪ ،‬ص‪.٦٥‬‬
‫)]‪ ([٥٢‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬إرﺷﺎد اﻟﻔﺤﻮل إﻟﻰ ﺗﺤﻘﻴﻖ اﻟﺤﻖ ﻣﻦ ﻋﻠﻢ اﻷﺻﻮل‪ ،‬ص‪.٢٥٤‬‬
‫)]‪ ([٥٣‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬ﻗﻄﺮ اﻟﻮﻟﻲ ﻋﻠﻰ ﺣﺪﻳﺚ اﻟﻮﻟﻲ‪ ،‬ص‪٣٤٥‬؛ واﻟﻘﻮل اﻟﻤﻔﻴﺪ ﻓﻲ أدﻟﺔ اﻻﺟﺘﻬﺎد واﻟﺘﻘﻠﻴﺪ‪ ،‬ص‪.٦٤‬‬
‫)]‪ ([٥٤‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬ﻗﻄﺮ اﻟﻮﻟﻲ ﻋﻠﻰ ﺣﺪﻳﺚ اﻟﻮﻟﻲ‪ ،‬ص‪.٣٤٥‬‬
‫)]‪ ([٥٥‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬اﻟﻘﻮل اﻟﻤﻔﻴﺪ ﻓﻲ أدﻟﺔ اﻻﺟﺘﻬﺎد واﻟﺘﻘﻠﻴﺪ‪ ،‬ص‪.٦٤-٦٣‬‬
‫)]‪ ( [٥٦‬اﻟﻤﺮﺟﻊ اﻟﺴﺎﺑﻖ‪ ،‬ص‪.٦٥-٦٤‬‬
‫)]‪ ([٥٧‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ ﻣﻦ ﺣﺪﻳﺚ اﻟﻤﻐﻴﺮة ﺑﻦ ﺷﻌﺒﺔ ﺑﻠﻔﻆ \"ﻻ ﻳﺰال ﻧﺎس ﻣﻦ أﻣﺘﻲ ﻇﺎهﺮﻳﻦ ﺣﺘﻰ ﻳﺄﺗﻴﻬﻢ أﻣﺮ اﷲ وهﻢ ﻇﺎهﺮون\" اﻧﻈﺮ‪ :‬ﻣﺤﻤﺪ ﻓﺆاد ﻋﺒﺪ اﻟﺒﺎﻗﻲ‪ ،‬اﻟﻠﺆﻟﺆ واﻟﻤﺮﺟﺎن ﻓﻴﻤﺎ اﺗﻔﻖ ﻋﻠﻴﻪ‬
‫اﻟﺸﻴﺨﺎن )ﺑﻴﺮوت‪ :‬دار اﻟﻤﻌﺮﻓﺔ‪ ،‬غ‪.‬م( ﺣﺪﻳﺚ رﻗﻢ ‪.١٢٤٩‬‬
‫)]‪ ([٥٨‬أﺧﺮﺟﻪ أﺑﻮ داود ﻓﻲ اﻟﺴﻨﻦ‪ ،‬آﺘﺎب اﻟﻤﻼﺣﻢ‪ ،‬ﺑﺎب ﻣﺎ ﻳﺬآﺮ ﻓﻲ اﻟﻘﺮن اﻟﻤﺎﺋﺔ‪ ،‬ﺑﺮﻗﻢ ‪ ،٤٢٧٠‬ورﻣﺰ ﻟﻪ اﻟﺸﻴﺦ ﻧﺎﺻﺮ اﻟﺪﻳﻦ اﻷﻟﺒﺎﻧﻲ ﺑﺎﻟﺼﺤﺔ؛ اﻧﻈﺮ‪ :‬ﺻﺤﻴﺢ ﺳﻨﻦ أﺑﻲ داود‪ ،٨٠٩/٣ ،‬ﺣﺪﻳﺚ‬
‫رﻗﻢ ‪٣٦٠٦‬؛ واﻧﻈﺮ‪ :‬اﻷﻟﺒﺎﻧﻲ‪ ،‬ﺳﻠﺴﻠﺔ اﻷﺣﺎدﻳﺚ اﻟﺼﺤﻴﺤﺔ‪ ،‬رﻗﻢ ‪٥٩٩‬؛ وﺻﺤﻴﺢ اﻟﺠﺎﻣﻊ اﻟﺼﻐﻴﺮ‪ ،‬ﺣﺪﻳﺚ رﻗﻢ‪.١٨٧٤‬‬
‫)]‪ ([٥٩‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬اﻟﻘﻮل اﻟﻤﻔﻴﺪ ﻓﻲ أدﻟﺔ اﻻﺟﺘﻬﺎد واﻟﺘﻘﻠﻴﺪ‪ ،‬ص‪.٦٦-٦٥‬‬
‫)]‪ ([٦٠‬اﻟﻤﺮﺟﻊ اﻟﺴﺎﺑﻖ‪ ،‬ص‪) ٨٦‬ﺑﺘﺼﺮف(‪.‬‬
‫)]‪ ([٦١‬اﻧﻈﺮ‪ ،‬اﻟﻤﺮﺟﻊ اﻟﺴﺎﺑﻖ‪ ،‬ص‪) ٨٧‬ﺑﺘﺼﺮف(‪.‬‬
‫)]‪ ([٦٢‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬ﻗﻄﺮ اﻟﻮﻟﻲ ﻋﻠﻰ ﺣﺪﻳﺚ اﻟﻮﻟﻲ‪ ،‬ص‪٣٥٧‬ـ‪.٣٥٨‬‬
‫)]‪ ([٦٣‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬أدب اﻟﻄﻠﺐ وﻣﻨﺘﻬﻰ اﻷرب‪ ،‬ص‪.٨٧‬‬
‫)]‪ ([٦٤‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬ﻗﻄﺮ اﻟﻮﻟﻲ ﻋﻠﻰ ﺣﺪﻳﺚ اﻟﻮﻟﻲ‪ ،‬ص‪.٣٥٨‬‬
‫)]‪ ([٦٥‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬أدب اﻟﻄﻠﺐ وﻣﻨﺘﻬﻰ اﻷرب‪ ،‬ص‪١١٠‬ـ‪) ١١٢‬ﺑﺎﺧﺘﺼﺎر(‪.‬‬
‫)]‪ ([٦٦‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬اﻟﻘﻮل اﻟﻤﻔﻴﺪ ﻓﻲ أدﻟﺔ اﻻﺟﺘﻬﺎد واﻟﺘﻘﻠﻴﺪ‪ ،‬ص‪.١٠٠-٩٨‬‬
‫)]‪ ([٦٧‬اﻟﻤﺮﺟﻊ اﻟﺴﺎﺑﻖ‪ ،‬ص‪.١٠٨‬‬
‫)]‪ ([٦٨‬اﻟﻤﺮﺟﻊ اﻟﺴﺎﺑﻖ‪ ،‬ص‪.٩٩-٩٧‬‬
‫)]‪ ([٦٩‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬إرﺷﺎد اﻟﻔﺤﻮل إﻟﻰ ﺗﺤﻘﻴﻖ اﻟﺤﻖ ﻣﻦ ﻋﻠﻢ اﻷﺻﻮل‪ ،‬ص‪.٢‬‬
‫)]‪ ([٧٠‬اﻟﻤﺮﺟﻊ اﻟﺴﺎﺑﻖ‪ ،‬ص‪.٣‬‬
‫)]‪ ( [٧١‬اﻟﻤﺮﺟﻊ اﻟﺴﺎﺑﻖ‪ ،‬ص‪.٢‬‬
‫)]‪ ([٧٢‬اﻟﻤﺮﺟﻊ اﻟﺴﺎﺑﻖ‪ ،‬اﻟﺼﻔﺤﺔ ﻧﻔﺴﻬﺎ‪.‬‬
‫)]‪ ([٧٣‬اﻟﻤﺮﺟﻊ اﻟﺴﺎﺑﻖ‪ ،‬ص‪.٢٥٠‬‬
‫)]‪ ([٧٤‬اﻟﻤﺮﺟﻊ اﻟﺴﺎﺑﻖ‪ ،‬اﻟﺼﻔﺤﺔ ﻧﻔﺴﻬﺎ‪.‬‬
‫)]‪ ([٧٥‬ﻧﻔﺴﻪ‪.‬‬
‫)]‪ ([٧٦‬ﻧﻔﺴﻪ‪.‬‬
‫)]‪ ([٧٧‬ﻧﺎدﻳﺔ ﺷﺮﻳﻒ اﻟﻌﻤﺮي‪ ،‬اﻻﺟﺘﻬﺎد ﻓﻲ اﻹﺳـﻼم‪ ،‬ط‪) ٣‬ﺑﻴﺮوت‪ :‬ﻣﺆﺳﺴﺔ اﻟﺮﺳﺎﻟﺔ‪١٩٨٥ ،‬م( ص‪) ٨٣‬ﺑﺘﺼﺮف(‪.‬‬
‫)]‪ ([٧٨‬اﻟﻤﺮﺟﻊ اﻟﺴﺎﺑﻖ‪ ،‬ص‪) ١٩٠‬ﺑﺘﺼﺮف(‪.‬‬
‫)]‪ ([٧٩‬ﻣﺤﻤﺪ ﺑﻦ إدرﻳﺲ اﻟﺸﺎﻓﻌﻲ‪ ،‬اﻟﺮﺳﺎﻟﺔ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬أﺣﻤﺪ ﻣﺤﻤﺪ ﺷﺎآﺮ‪ ،‬ط‪) ٢‬اﻟﻘﺎهﺮة‪ :‬ﻣﻜﺘﺒﺔ دار اﻟﺘﺮاث‪١٩٧٩ ،‬م( ص‪.٥١١-٥٠٩‬‬
‫)]‪ ([٨٠‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬إرﺷﺎد اﻟﻔﺤﻮل إﻟﻰ ﺗﺤﻘﻴﻖ اﻟﺤﻖ ﻣﻦ ﻋﻠﻢ اﻷﺻﻮل‪،‬ص‪.٢٥٠‬‬
‫)]‪ ([٨١‬ﻧﻔﺴﻪ‪.‬‬
‫)]‪ ([٨٢‬اﻟﻤﺮﺟﻊ اﻟﺴﺎﺑﻖ‪ ،‬ص‪.٢٥١‬‬
‫)]‪ ([٨٣‬ﻧﻔﺴﻪ‪.‬‬
‫)]‪ ([٨٤‬اﻟﻤﺮﺟﻊ اﻟﺴﺎﺑﻖ‪ ،‬اﻟﺼﻔﺤﺔ ﻧﻔﺴﻬﺎ‪.‬‬
‫)]‪ ([٨٥‬ﻧﻔﺴﻪ‪.‬‬
‫)]‪ ([٨٦‬ﻧﻔﺴﻪ‪.‬‬
‫ﺳﻠﺴﻠﺔ ﻛﺘﺐ ﺍﻷﻣﺔ « ﻣﻌﺎﱂ ﲡﺪﻳﺪ ﺍﳌﻨﻬﺞ ﺍﻟﻔﻘﻬﻲ ﳕﻮﺫﺝ ﺍﻟﺸﻮﻛﺎ�ﻲ « ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟﺚ ‪ -‬ﺃﺳﺲ ﲡﺪﻳﺪ ﺍﳌﻨﻬﺞ ﺍﻟﻔﻘﻬﻲ ‪ -‬ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ‪-‬ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎ�ﻲ‪:‬‬

‫ﲢﻘﻴﻖ ﺍﳊﻖ ﻣﻦ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ »‬

‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎ�ﻲ‪ :‬ﲢﻘﻴﻖ ﺍﳊﻖ ﻣﻦ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‬

‫ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ‪ :‬ﻣﱪﺭﺍﺕ ﲡﺪﻳﺪ ﻋﻠﻢ ﺍﻷﺻﻮﻝ ﻋﻨﺪ ﺍﻟﺸﻮﻛﺎ�ﻲ‪:‬‬

‫ﻟﻘﺪ ﻛﺎﻥ ﺍﻷﺳﺎﺱ ﺍﻟﺜﺎ�ﻲ ﺍﻟﺬﻱ ﺃﻗﺎﻡ ﻋﻠﻴﻪ ﺍﻟﺸﻮﻛﺎ�ﻲ ﲡﺪﻳﺪ ﺍﳌﻨﻬﺞ ﺍﻟﻔﻘﻬﻲ ﻫﻮ ﲡﺪﻳﺪ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺑﺘﺤﻘﻴﻖ ﺍﳊﻖ ﻣﻨﻪ‪ .‬ﻭﲤﺜﻠﺖ ﻣﱪﺭﺍﺕ ﻫﺬﺍ ﺍﻟﻌﻤﻞ‬

‫ﺍﳌﻨﻬﺠﻲ ﰲ ﺃﻣﺮﻳﻦ‪:‬‬

‫ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻫﻮ ﻣﻨﻬﺞ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻷﺣﻜﺎﻡ ﺍﻟﻔﻘﻬﻴﺔ‪ ،‬ﻭﺃﻱ ﲡﺪﻳﺪ ﰲ ﺍﻟﻔﻘﻪ ﻳﻘﺘﻀﻲ ﲡﺪﻳﺪﺍً ﰲ ﺃﺻﻮﻟﻪ‪.‬‬

‫ﺍﻟﺜﺎ�ﻲ‪ :‬ﺃﻥ ﺍﻟﱰﺍﺙ ﺍﻷﺻﻮﱄ ﺻﺎﺭ ﻳﺆﺧﺬ ﻣﺴﻠﻤﺎﺕ ﻻ ﳎﺎﻝ ﻟﻨﻘﺎﺷﻬﺎ‪ ،‬ﻭﺑﺎﻟﺘﺤﻘﻴﻖ ﻭﺍﻟﺘﻤﺤﻴﺺ ﻳﺘﺒﻴﹼﻦ ﺃﻥ ﻣﻨﻪ ﻣﺎ ﻻ ﻣﺴﺘﻨﺪ ﻟﻪ ﻣﻦ ﺍﻟﺸﺮﻉ‪ ،‬ﻭﻗﺪ ﻋﺒﹼﺮ ﻋﻦ ﺫﻟﻚ‬

‫ﺑﻘﻮﻟﻪ‪» :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﳌﺎ ﻛﺎﻥ ﻫﻮ ﺍﻟﻌﻠﻢ ﺍﻟﺬﻱ ﻳﺄﻭﻱ ﺇﻟﻴﻪ ﺍﻷﻋﻼﻡ‪ ،‬ﻭﺍﳌﻠﺠﺄ ﺍﻟﺬﻱ ﻳﻠﺠﺄ ﺇﻟﻴﻪ ﻋﻨﺪ ﲢﺮﻳﺮ ﺍﳌﺴﺎﺋﻞ ﻭﺗﻘﺮﻳﺮ ﺍﻟﺪﻻﺋﻞ ﰲ ﻏﺎﻟﺐ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﻭﻛﺎ�ﺖ‬

‫ﻣﺴﺎﺋﻠﻪ ﺍﳌﻘﺮﺭﺓ ﻭﻗﻮﺍﻋﺪﻩ ﺍﶈﺮﺭﺓ ﺗﺆﺧﺬ ﻣﺴﻠﻤﺔ ﻋﻨﺪ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﻇﺮﻳﻦ‪ ،‬ﻛﻤﺎ ﺗﺮﺍﻩ ﰲ ﻣﺒﺎﺣﺚ ﺍﻟﺒﺎﺣﺜﲔ ﻭﺗﺼﺎ�ﻴﻒ ﺍﳌﺼﻨﻔﲔ‪ ،‬ﻓﺈﻥ ﺃﺣﺪﻫﻢ ﺇﺫﺍ ﺍﺳﺘﺸﻬﺪ ﳌﺎ ﻗﺎﻟﻪ‬

‫ﺑﻜﻠﻤﺔ ﻣﻦ ﻛﻼﻡ ﺃﻫﻞ ﺍﻷﺻﻮﻝ‪ ،‬ﺃﺫﻋﻦ ﻟﻪ ﺍﳌﻨﺎﺯﻋﻮﻥ ﻭﺇﻥ ﻛﺎ�ﻮﺍ ﻣﻦ ﺍﻟﻔﺤﻮﻝ‪ ،‬ﻻﻋﺘﻘﺎﺩﻫﻢ ﺃﻥ ﻣﺴﺎﺋﻞ ﻫﺬﺍ ﺍﻟﻔﻦ ﻗﻮﺍﻋﺪ ﻣﺆﺳﺴﺔ ﻋﻠﻰ ﺍﳊﻖ ﺍﳊﻘﻴﻖ ﺑﺎﻟﻘﺒﻮﻝ‪ ،‬ﻣﺮﺑﻮﻃﺔ‬

‫ﺑﺄﺩﻟﺔ ﻋﻠﻤﻴﺔ ﻣﻦ ﺍﳌﻌﻘﻮﻝ ﻭﺍﳌﻨﻘﻮﻝ‪ ،‬ﺗﻘﺼﺮ ﻋﻦ ﺍﻟﻘﺪﺡ ﰲ ﺷﻲﺀ ﻣﻨﻪ ﺃﻳﺪﻱ ﺍﻟﻔﺤﻮﻝ ﻭﺇﻥ ﺗﺒﺎﻟﻐﺖ ﰲ ﺍﻟﻄﻮﻝ«)]‪.([٦٩‬‬

‫ﻭﻗﺪ �ﺘﺞ ﻋﻦ ﻫﺬﺍ ﺍﻟﺘﺼﻮﺭ ﺍﻟﺬﻱ ﺍﺳﺘﻘﺮ ﰲ ﺍﻟﻌﻘﻞ ﺍﻟﻔﻘﻬﻲ ﻭﺍﻷﺻﻮﱄ ﻋﻦ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺗﻜﺮﻳﺲ ﺍﻟﺘﻘﻠﻴﺪ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺟﻌﻞ ﺍﻟﺮﺃﻱ ﺍﻟﺒﺤﺖ ﰲ �ﻈﺮ ﺍﻟﺸﻮﻛﺎ�ﻲ ﳛﻞ‬

‫ﳏﻞ ﺍﻟﺪﻟﻴﻞ ﰲ ﺍﻟﺘﻔﻜﲑ ﺍﻷﺻﻮﱄ ﻭﺍﻟﻔﻘﻬﻲ ﺣﻴﺚ ﻗﺎﻝ‪....» :‬ﻫﺬﺍ ﺍﻟﻔﻦ ﺍﻟﺬﻱ ﺭﺟﻊ ﻛﺜﲑ ﻣﻦ ﺍﺠﻤﻟﺘﻬـﺪﻳﻦ ﺑﺎﻟﺮﺟـﻮﻉ ﺇﻟﻴﻪ ﺇﱃ ﺍﻟﺘﻘﻠﻴﺪ ﻣﻦ ﺣﻴﺚ ﻻ ﻳﺸﻌﺮﻭﻥ‪ ،‬ﻭﻭﻗﻊ‬

‫ﻏﺎﻟﺐ ﺍﳌﺘﻤﺴﻜﻴـﻦ ﺑﺎﻷﺩﻟﺔ ﺑﺴﺒﺒﻪ ﰲ ﺍﻟﺮﺃﻱ ﺍﻟﺒﺤﺖ ﻭﻫﻢ ﻻ ﻳﻌﻠﻤﻮﻥ«)]‪.([٧٠‬‬

‫ﻓﻬﺬﻩ ﺍﳌﱪﺭﺍﺕ ﲪﻠﺖ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻋﻠﻰ ﺗﺼﻨﻴﻒ ﻛﺘﺎﺑﻪ \"ﺇﺭﺷﺎﺩ ﺍﻟﻔﺤﻮﻝ ﺇﱃ ﲢﻘﻴﻖ ﺍﳊﻖ ﻣﻦ ﻋﻠﻢ ﺍﻷﺻﻮﻝ\"‪ ،‬ﻭﺍﻟﺬﻱ ﺍﻟﺘﺰﻡ ﻓﻴﻪ ﻣﻨﻬﺠﺎً ﺧﺎﺻﺎً ﻗﻮﺍﻣﻪ ﻋﺪﻡ ﺫﻛﺮ‬

‫»ﺍﳌﺒﺎﺩﺉ ﺍﻟﱵ ﻳﺬﻛﺮﻫﺎ ﺍﳌﺼﻨﻔﻮﻥ ﻓـﻲ ﻫﺬﺍ ﺍﻟﻔﻦ‪ ،‬ﺇﻻ ﻣﺎ ﻛﺎﻥ ﻟﺬﻛﺮﻩ ﻣﺰﻳﺪ ﻓﺎﺋﺪﺓ ﻳﺘﻌﻠﻖ ﲠﺎ ﺗﻌﻠﻘﺎً ﺗﺎﻣﺎً ﻭﻳﻨﺘﻔﻊ ﲠﺎ ﻓﻴﻪ ﺍ�ﺘﻔﺎﻋﺎً ﺯﺍﺋﺪﺍً«)]‪.([٧١‬‬

‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎ�ﻲ‪ :‬ﳎﺎﻻﺕ ﲡﺪﻳﺪ ﻋﻠﻢ ﺍﻷﺻﻮﻝ ﻋﻨﺪ ﺍﻟﺸﻮﻛﺎ�ﻲ‪:‬‬

‫ﻟﻘﺪ ﺃﻓﺼﺢ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﰲ ﻣﻘﺪﻣﺔ ﻛﺘﺎﺑﻪ ﺇﺭﺷﺎﺩ ﺍﻟﻔﺤﻮﻝ ﻋﻦ ﺍﳌﻘﺼﺪ ﺍﻟﺬﻱ ﺗﻮﺧﺎﻩ ﻣﻦ ﲢﻘﻴﻖ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ ،‬ﻭﻋﻦ ﳎﺎﻻﺕ ﻫﺬﺍ ﺍﻟﺘﺤﻘﻴﻖ ﻓﻘﺎﻝ‪» :‬ﲪﻠﲏ‬

‫ﺫﻟﻚ ﺑﻌﺪ ﺳﺆﺍﻝ ﲨﺎﻋﺔ ﱄ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﺼﻨﻴﻒ ﰲ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﺍﻟﺸﺮﻳﻒ ﻗﺎﺻﺪﺍً ﺑﻪ ﺇﻳﻀﺎﺡ ﺭﺍﺟﺤﻪ ﻣﻦ ﻣﺮﺟﻮﺣﻪ‪ ،‬ﻭﺑﻴﺎﻥ ﺳﻘﻴﻤﻪ ﻣﻦ ﺻﺤﻴﺤﻪ‪،‬‬

‫ﻣﻮﺿﺤﺎً ﳌﺎ ﻳﺼﻠﺢ ﻣﻨﻪ ﻟﻠﺮﺩ ﺇﻟﻴﻪ ﻭﻣﺎ ﻻ ﻳﺼﻠﺢ ﻟﻠﺘﻌﻮﻳﻞ ﻋﻠﻴﻪ‪ ،‬ﻟﻴﻜﻮﻥ ﺍﻟﻌﺎﱂ ﻋﻠﻰ ﺑﺼﲑﺓ ﰲ ﻋﻠﻤﻪ‪ ،‬ﻳﺘﻀﺢ ﻟﻪ ﲠﺎ ﺍﻟﺼﻮﺍﺏ‪ ،‬ﻭﻻ ﻳﺒﻘﻰ ﺑﻴﻨﻪ ﻭﺑﲔ ﺩﺭﻙ ﺍﳊﻖ ﺍﳊﻘﻴﻖ‬

‫ﺑﺎﻟﻘﺒﻮﻝ ﺣﺠﺎﺏ«)]‪.([٧٢‬‬

‫ﻭﻫﺬﻩ ﺍﳌﻘﺎﻟﺔ ﺗﺒﲔ ﺃﻥ ﲡﺪﻳﺪ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻋﻨﺪﻩ ﻫﻮ ﲢﻘﻴﻘﻪ ﻭﲤﺤﻴﺼﻪ‪ ،‬ﻭﺃ�ﻪ ﻳﻜﻮﻥ ﻣﻦ ﺧﻼﻝ ﳎﺎﻟﲔ ﺍﺛﻨﲔ‪:‬‬
 ‫ﺍﺠﻤﻟﺎﻝ ﺍﻷﻭﻝ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺮﺍﺟﺢ ﻣﻦ ﺍﳌﺮﺟﻮﺡ ﻭﺍﻟﺴﻘﻴﻢ ﻣﻦ ﺍﻟﺼﺤﻴﺢ‪.‬‬

‫ﻭﺍﺠﻤﻟﺎﻝ ﺍﻟﺜﺎ�ﻲ‪ :‬ﺑﻴﺎﻥ ﻣﺎ ﻳﺼﻠﺢ ﻟﻠﺮﺩ ﺇﱃ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻭﻣﺎ ﻻ ﻳﺼﻠﺢ‪.‬‬

‫ﻭﰲ ﺍﻵﺗﻲ ﺗﻔﺼﻴﻞ ﺍﺠﻤﻟﺎﻟﲔ‪:‬‬

‫ﺍﺠﻤﻟﺎﻝ ﺍﻷﻭﻝ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺮﺍﺟﺢ ﻣﻦ ﺍﳌﺮﺟﻮﺡ ﻭﺍﻟﺴﻘﻴﻢ ﻣﻦ ﺍﻟﺼﺤﻴﺢ‪:‬‬

‫ﻭﺃﻫﻢ ﻣﺎ ﻗﺎﻡ ﺑﻪ ﺍﻟﺸﻮﻛﺎ�ﻲ ﰲ ﻫﺬﺍ ﺍﺠﻤﻟﺎﻝ ﲢﻘﻴﻖ ﺑﻌﺾ ﺍﳌﻔﺮﺩﺍﺕ ﺍﻷﺻﻮﻟﻴﺔ �ﻈﺮﺍً ﻷﳘﻴﺘﻬﺎ‪ ،‬ﻭﳝﻜﻦ ﺍﻻﻛﺘﻔﺎﺀ ﰲ ﻫﺬﺍ ﺍﳌﻘﺎﻡ ﺑﺎﻟﺘﻤﺜﻴﻞ ﻷﻫﻢ ﺍﳌﻔﺮﺩﺍﺕ ﺍﻟﱵ ﺗﺴﺎﻋﺪ‬

‫ﻋﻠﻰ ﺗﺼﻮﺭ ﻓﻜﺮﻩ ﺍﻷﺻﻮﱄ‪.‬‬

‫ﺍﳌﻔﺮﺩﺓ ﺍﻷﻭﱃ‪� :‬ﻈﺮﻳﺔ ﺍﻻﺟﺘﻬﺎﺩ‪:‬‬

‫ﻭﺗﻨﺎﻭﳍﺎ ﻣﻦ ﺯﻭﺍﻳﺎ ﻣﺘﻌﺪﺩﺓ ﺃﳘﻬﺎ‪:‬‬

‫ﺃﻭﻻً‪ :‬ﺿﺒﻂ ﻣﻔﻬﻮﻡ ﺍﻻﺟﺘﻬﺎﺩ ﻭﺍﺠﻤﻟﺘﻬﺪ‪:‬‬

‫ﻟﻘﺪ ﺃﻭﺭﺩ ﺍﻟﺸﻮﻛﺎ�ﻲ ﰲ ﲢﺪﻳﺪﻩ ﳌﻔﻬﻮﻡ ﺍﻻﺟﺘﻬﺎﺩ ﺗﻌﺮﻳﻔﺎﺕ ﻋﺪﻳﺪﺓ‪ ،‬ﻣﻨﻬﺎ ﺗﻌﺮﻳﻒ ﺍﺑﻦ ﺍﳊﺎﺟﺐ‪ :‬ﺍﺳﺘﻔﺮﺍﻍ ﺍﻟﻔﻘﻴﻪ ﺍﻟﻮﺳﻊ ﻟﺘﺤﺼﻴﻞ ﻇﻦ ﲝﻜﻢ ﺷﺮﻋﻲ«)]‪،([٧٣‬‬

‫ﻭﺗﻌﺮﻳﻒ ﺍﻵﻣﺪﻱ‪» :‬ﺍﺳﺘﻔﺮﺍﻍ ﺍﻟﻮﺳﻊ ﰲ ﻃﻠﺐ ﺍﻟﻈﻦ ﺑﺸﻲﺀ ﻣﻦ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻋﻠﻰ ﻭﺟﻪ ﳛﺲ ﻣﻦ ﺍﻟﻨﻔﺲ ﺍﻟﻌﺠﺰ ﻋﻦ ﺍﳌﺰﻳﺪ ﻋﻠﻴﻪ«)]‪ ([٧٤‬ﻭﻏﲑﻫﺎ ﻣﻦ‬

‫ﺍﻟﺘﻌﺮﻳﻔﺎﺕ ﺍﻟﱵ ﺍﺷﺘﻤﻠﺖ ﻋﻠﻰ ﻗﻴﻮﺩ ﻣﺎ�ﻌﺔ ﻣﻦ ﺩﺧﻮﻝ ﺃﻓﺮﺍﺩ ﻏﲑ ﺍﳌﻌﺮﹼﻑ ﻓﻴﻬﺎ‪.‬‬

‫ﻟﻜﻦ ﺍﻟﺘﻌﺮﻳﻒ ﺍﻟﺬﻱ ﺍﺭﺗﻀﺎﻩ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻭﺗﻮﱃ ﺷﺮﺡ ﻗﻴﻮﺩﻩ ﻗﻴﺪﺍً ﻗﻴﺪﺍً ﻫﻮ‪» :‬ﺑﺬﻝ ﺍﻟﻮﺳﻊ ﰲ ﺳﺒﻴﻞ ﺣﻜﻢ ﺷﺮﻋﻲ ﻋﻤﻠﻲ ﺑﻄﺮﻳﻖ ﺍﻻﺳﺘﻨﺒﺎﻁ«)]‪.([٧٥‬‬

‫ﻭﺍﻟﻔﺎﺭﻕ ﺑﲔ ﺍﻟﺘﻌﺮﻳﻔﺎﺕ ﺍﻟﱵ ﺳﺎﻗﻬﺎ ﻭﺑﲔ ﻫﺬﺍ ﺍﻟﺘﻌﺮﻳﻒ ﺍﻟﺬﻱ ﺗﺒﻨﺎﻩ ﺃﻥ ﺍﻷﻭﱃ ﻟﻴﺴﺖ ﺷﺎﻣﻠﺔ ﳉﻤﻴﻊ ﺃﻓﺮﺍﺩ ﺍﳌﻌﺮﹼﻑ‪ ،‬ﺇﺫ ﺃﳖﺎ ﺭﻛﺰﺕ ﻋﻠﻰ ﻋﻨﺼﺮﻳﻦ‪ :‬ﺍﳌﺴﺘﺜﻤﺮ‬

‫ﻟﻠﺤﻜﻢ‪ ،‬ﺃﻱ ﺍﺠﻤﻟﺘﻬﺪ‪ ،‬ﻭﲦﺮﺓ ﺍﻻﺟﺘﻬﺎﺩ‪ ،‬ﻭﱂ ﺗﺘﻀﻤﻦ ﻃﺮﻕ ﺍﺳﺘﺜﻤﺎﺭ ﺍﻷﺣﻜﺎﻡ ﺃﻱ ﺍﻻﺳﺘﻨﺒﺎﻁ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺍﺷﺘﻤﻞ ﻋﻠﻴﻪ ﺍﻟﺘﻌﺮﻳﻒ ﺍﻟﺬﻱ ﺗﺒﻨﺎﻩ‪ .‬ﻭﻗﺪ ﺍﺳﺘﺜﻤﺮ ﺍﻟﺸﻮﻛﺎ�ﻲ‬

‫ﻫﺬﺍ ﺍﻟﻘﻴﺪ ﰲ ﺿﺒﻂ ﻣﻔﻬﻮﻡ ﺍﺠﻤﻟـﺘﻬﺪ ﺣﻴﺚ ﻗﺎﻝ‪» :‬ﻭﳜﺮﺝ ﺑﻄﺮﻳﻖ ﺍﻻﺳﺘﻨﺒﺎﻁ �ﻴﻞ ﺍﻷﺣﻜﺎﻡ ﻣﻦ ﺍﻟﻨﺼﻮﺹ ﻇـﺎﻫﺮﺍً‪ ،‬ﺃﻭ ﺣﻔﻆ ﺍﳌﺴـﺎﺋﻞ‪ ،‬ﺃﻭ ﺍﺳﺘﻌﻼﻣﻬﺎ ﻣﻦ ﺍﳌﻔﱵ‪،‬‬

‫ﺃﻭ ﺑﺎﻟﻜﺸﻒ ﻋﻨﻬﺎ ﰲ ﻛﺘﺐ ﺍﻟﻌﻠﻢ‪ ،‬ﻓﺈﻥ ﺫﻟﻚ ﻭﺇﻥ ﻛﺎﻥ ﻳﺼﺪﻕ ﻋﻠﻴﻪ ﺍﻻﺟﺘﻬﺎﺩ ﺍﻟﻠﻐﻮﻱ‪ ،‬ﻓﺈ�ﻪ ﻻ ﻳﺼﺪﻕ ﻋﻠﻴﻪ ﺍﻻﺟﺘﻬﺎﺩ ﺍﻻﺻﻄﻼﺣﻲ«)]‪.([٧٦‬‬

‫ﻭﻓﺤﻮﻯ ﻛﻼﻣﻪ ﻫﺬﺍ ﺃﻥ ﺍﺠﻤﻟﺘﻬﺪ ﻫﻮ ﺍﻟﺬﻱ ﻳﺴﺘﻄﻴﻊ �ﻴﻞ ﺍﳊﻜﻢ ﺍﻟﺸﺮﻋﻲ ﺑﻄﺮﻳﻖ ﺍﻻﺳﺘﻨﺒﺎﻁ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻭﺃﻥ ﳎﺮﺩ ﺣﻔﻆ ﻓﺮﻭﻉ ﺍﻟﻔﻘﻪ ﻭﻣﺴﺎﺋﻠﻪ ﰲ‬

‫ﻣﺬﻫﺐ ﻣﺎ‪ ،‬ﻻ ﳚﻌﻞ ﻣﻦ ﺻﺎﺣﺒﻪ ﳎﺘﻬﺪﺍً‪ .‬ﻣﻦ ﻫﺬﺍ ﺍﳌﻨﻄﻠﻖ ﱂ ﻳﻌﺪ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻣﺎ ﺍﺻﻄﻠﺢ ﻋﻠﻰ ﺗﺴﻤﻴﺘﻪ ‪ -‬ﺑﻌﺪ ﺍﺳﺘﻘﺮﺍﺭ ﺍﳌﺬﺍﻫﺐ ﻭﺷﻴﻮﻉ ﺍﻟﺘﻘﻠﻴﺪ‪ -‬ﲟﺠﺘﻬﺪﻱ‬

‫ﺍﳌﺬﻫﺐ )ﻭﻫﻢ �ﻮﻋﺎﻥ‪ :‬ﳎﺘﻬﺪﻭ ﺍﻟﺘﺨﺮﻳﺞ ﻭﳎﺘﻬﺪﻭ ﺍﻟﻔﺘﻴﺎ( ﻣﻦ ﺃﻫﻞ ﺍﻻﺟﺘﻬﺎﺩ‪.‬‬

‫ﻭﺍﻟﺴﺒﺐ ﰲ ﺫﻟﻚ ﺃﻥ ﺍﻟﻨﻮﻉ ﺍﻷﻭﻝ ﻳﻘﺘﺼﺮ ﻋﻤﻠﻪ ﻋﻠﻰ ﺗﻄﺒﻴﻖ ﺍﻟﻌﻠﻞ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﱵ ﺍﺳﺘﺨﺮﺟﻬﺎ ﺇﻣﺎﻣﻪ ﻓﻴﻤﺎ ﱂ ﻳﻌﺮﺽ ﻟﻪ ﻣﻦ ﻣﺴﺎﺋﻞ‪ ،‬ﻭﻟﻴﺲ ﻟﻪ ﺃﻥ ﳚﺘﻬﺪ ﰲ ﻣﺴﺎﺋﻞ‬

‫ﻗﺪ �ﺺ ﻋﻠﻴﻬﺎ ﰲ ﺍﳌﺬﻫﺐ ﺇﻻ ﰲ ﺩﺍﺋﺮﺓ ﻣﻌﻴﹼﻨﺔ‪ ،‬ﻭﻫﻲ ﺃﻥ ﻳﻜﻮﻥ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻹﻣﺎﻡ ﻓﻴﻬﺎ ﻣﺒﻨﻴﺎً ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭﺍﺕ ﻻ ﻭﺟﻮﺩ ﳍﺎ ﰲ ﻋﺮﻑ‬
‫ﺍﳌﺘﺄﺧﺮﻳﻦ)]‪.([٧٧‬ﻓﺎﻻﺳﺘﻨﺒﺎﻁ ﻋﻨﺪ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻻ ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﺑﻞ ﻣﻦ ﺃﻗﻮﺍﻝ ﺍﻹﻣﺎﻡ ﺍﳌﺘﺒﹼﻊ‪ .‬ﺃﻣﺎ ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎ�ﻲ ﺃﻱ ﳎﺘﻬﺪﻭ ﺍﻟﻔﺘﻴﺎ ﻓﻌﻤﻠﻬﻢ‬

‫ﻳﻘﺘﺼﺮ ﻋﻠﻰ ﺗﺮﺟﻴﺢ ﺑﻌﺾ ﺍﻷﻗﻮﺍﻝ ﻋﻠﻰ ﺑﻌﺾ ﺑﻘﻮﺓ ﺍﻟﺪﻟﻴﻞ ﺃﻭ ﺑﻐﲑﻩ ﳑﺎ ﻻ ﻳﻌﺪ ﺍﺳﺘﻨﺒﺎﻃﺎً ﺃﺻﻼﹰ)]‪.([٧٨‬‬

‫ﺛﺎ�ﻴﺎً‪ :‬ﺿﺒﻂ ﺷﺮﻭﻁ ﺍﻻﺟﺘﻬﺎﺩ‪:‬‬

‫ﺗﻌﺮﺽ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ ﰲ ﻛﺘﺎﺑﻪ \"ﺍﻟﺮﺳﺎﻟﺔ\" ﺇﱃ ﺷﺮﻭﻁ ﺍﻻﺟﺘﻬﺎﺩ ﺑﺸﻜﻞ ﺇﲨﺎﱄ)]‪ ،([٧٩‬ﺛﻢ ﺗﻮﺳﹼﻊ ﺍﻷﺻﻮﻟﻴﻮﻥ ﺑﻌﺪﻩ ﰲ ﺗﻔﺼﻴﻞ ﻫﺬﻩ ﺍﻟﺸﺮﻭﻁ‪ ،‬ﻭﻳﻌﺪ ﻋﻤﻞ‬

‫ﺍﻹﻣﺎﻡ ﺍﻟﻐﺰﺍﱄ ﺧﻼﺻﺔ ﻣﺎ ﺍ�ﺘﻬﻰ ﺇﻟﻴﻪ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺴﺎﺑﻘﻮﻥ ﰲ ﺿﺒﻂ ﺷﺮﻭﻁ ﺍﻻﺟﺘﻬﺎﺩ‪ ،‬ﻛﻤﺎ ﺃﺻﺒﺢ ﻗﺪﻭﺓ ﳌﻦ ﺑﻌﺪﻩ ﰲ ﺍﻋﺘﻤﺎﺩ ﻣﻨﻬﺞ ﺍﻟﺘﺨﻔﻴﻒ ﰲ ﺍﻟﺸﺮﻭﻁ‬

‫ﺍﻷﺳﺎﺳﻴﺔ‪ .‬ﻭﺑﻌﺪ ﺍﺳﺘﻘﺮﺍﺭ ﺍﳌﺬﺍﻫﺐ ﻭﺷﻴﻮﻉ ﺍﻟﺘﻘﻠﻴﺪ ﺗﻮﺳﻌﺖ ﻛﺘﺐ ﺍﳌﺘﺄﺧﺮﻳﻦ ﰲ ﺍﳊﺪﻳﺚ ﻋﻦ ﺷﺮﻭﻁ ﺍﻻﺟﺘﻬﺎﺩ‪ ،‬ﻭﺳﺒﺐ ﺫﻟﻚ ﺃﻥ ﺍﻟﻌﻠﻤﺎﺀ ﻗﺴﹼﻤﻮﺍ ﺍﻻﺟﺘﻬﺎﺩ‬

‫ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﺠﻤﻟﺘﻬﺪ ﺇﱃ‪ :‬ﺍﺟﺘﻬﺎﺩ ﻣﻄﻠﻖ‪ ،‬ﻭﺍﺟﺘﻬﺎﺩ ﻣﻘﻴﹼﺪ‪ ،‬ﻭﻗﺴﹼﻤﻮﺍ ﻫﺬﺍ ﺍﻷﺧﲑ ﺇﱃ ﻣﺮﺍﺗﺐ‪ ،‬ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﺍﻗﺘﻀﻰ ﻣﻨﻬﻢ ﺑﻴﺎﻥ ﺷﺮﻭﻁ ﻛﻞ ﻣﺮﺗﺒﺔ‪.‬‬

‫ﺃﻣﺎ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻓﻘﺪ ﺍﻋﺘﻤﺪ ﻣﻨﻬﺠﺎً ﺧﺎﺻﺎً ﰲ ﺑﻴﺎﻥ ﺷﺮﻭﻁ ﺍﻻﺟﺘﻬﺎﺩ ﻳﺘﻮﺍﻓﻖ ﻭ�ﻈﺮﻳﺘﻪ ﺍﻟﻌﺎﻣﺔ ﰲ ﺍﻟﺘﻘﻠﻴﺪ ﻭﺍﻻﺟﺘﻬﺎﺩ‪ ،‬ﻭﳜﺪﻡ ﺩﻋﻮﺗﻪ ﺍﻟﺘﺠﺪﻳﺪﻳﺔ ﻟﻠﻔﻘﻪ ﻭﺃﺻﻮﻟﻪ‪..‬‬

‫ﻭﳝﻜﻦ ﲢﺪﻳﺪ ﻣﻌﺎﱂ ﻫﺬﻩ ﺍﳌﻨﻬﺠﻴﺔ ﰲ ﺍﻟﻨﻘﺎﻁ ﺍﻵﺗﻴﺔ‪:‬‬

‫‪ -‬ﺣﺼﺮ ﺣﺪﻳﺜﻪ ﻓـﻲ ﺷـﺮﻭﻁ ﺍﻻﺟـﺘﻬﺎﺩ ﻋﻠﻰ ﺍﺠﻤﻟﺘﻬﺪ ﺍﳌﻄﻠﻖ‪ ،‬ﻷ�ﻪ ﻻ ﻳﺪﺭﺝ ﺑﺎﻗﻲ ﺍﻷﻗﺴﺎﻡ ﻭﺍﳌﺮﺍﺗﺐ ﺿﻤﻦ ﺩﺍﺋﺮﺓ ﺍﻻﺟﺘﻬﺎﺩ‪.‬‬

‫‪ -‬ﺗﺄﻛﻴﺪﻩ ﺍﻟﺸﺮﻭﻁ ﺍﻟﺘﺄﻫﻴﻠﻴﺔ ﺍﻷﺳﺎﺳﻴﺔ ﺍﻟﱵ ﳚﺐ ﲢﻘﻘﻬﺎ ﰲ ﺍﺠﻤﻟﺘﻬﺪ‪ ،‬ﲝﻴﺚ ﺇﺫﺍ ﲣﻠﻒ ﺃﺣﺪﻫﺎ ﱂ ﻳﻜﻦ ﺃﻫﻼﹰ ﳍﺬﺍ ﺍﳌﻨﺼﺐ‪ ،‬ﻭﻫﻲ‪ :‬ﺍﻟﻌﻠﻢ ﺑﻨﺼﻮﺹ ﺍﻟﻜﺘﺎﺏ‬

‫ﻭﺍﻟﺴﻨﺔ؛ ﻣﻌﺮﻓﺔ ﻣﺴﺎﺋﻞ ﺍﻹﲨﺎﻉ ﳌﻦ ﻳﻘﻮﻝ ﲝﺠﻴﺘﻪ؛ ﺍﻟﻌﻠﻢ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ؛ ﺍﻟﻌﻠﻢ ﺑﺄﺻﻮﻝ ﺍﻟﻔﻘﻪ؛ ﺍﻟﻌﻠﻢ ﺑﺎﻟﻨﺎﺳﺦ ﻭﺍﳌﻨﺴﻮﺥ؛ ﻭﺃﻋﺮﺽ ﻋﻦ ﺍﻟﺸﺮﻭﻁ ﺍﻟﱵ ﻻ ﻳﺘﻮﻗﻒ‬

‫ﻋﻠﻴﻬﺎ ﻭﺟﻮﺩ ﻣﻠﻜﺔ ﺍﻻﺟﺘﻬﺎﺩ‪ ،‬ﻭﺑﻠﻮﻍ ﺩﺭﺟﺔ ﺍﺠﻤﻟﺘﻬﺪ‪ ،‬ﻭﺇﳕﺎ ﺗﺴﻤﻮ ﺑﺼﺎﺣﺒﻬﺎ ﺇﻟـﻰ ﺩﺭﺟﺔ ﺍﻟﻜﻤﺎﻝ‪ .‬ﻭﻫﻲ ﺷﺮﻭﻁ ﺃﺩﻯ ﺍﻟﺘﻤﺴﻚ ﲠﺎ ﻋﻨﺪ ﺍﳌﺘﺄﺧﺮﻳﻦ ﺇﱃ ﺍﳊﻜﻢ‬

‫ﺑﺎﺳﺘﺤﺎﻟﺔ ﲢﻘﻴﻖ ﲨﻴﻌﻬﺎ ﰲ ﻋﺎﱂ ﻭﺍﺣﺪ‪ ،‬ﻭﻣﻦ ﺛﻢﹼ ﺍﻹﻋﻼﻥ ﻋﻦ ﺷﻐﻮﺭ ﻣﻨﺼﺐ ﺍﻻﺟﺘﻬﺎﺩ‪.‬‬

‫‪ -‬ﻋﺪﻡ ﺍﻹﻃﻨﺎﺏ ﰲ ﺷﺮﺡ ﺍﻟﺸﺮﻭﻁ ﻏﲑ ﺍﳌﻜﺘﺴﺒﺔ‪ ،‬ﻛﺎﻟﺒﻠﻮﻍ‪ ،‬ﻭﺍﻟﻌﻘﻞ‪ ،‬ﻭﺍﻻﻛﺘﻔﺎﺀ ﺑﺬﻛﺮﻫﺎ ﻓﻘﻂ ﻷﳖﺎ ﺷﺮﻭﻁ ﺍﻟﺘﻜﻠﻴﻒ ﻓﻬﻲ ﺑﺪﻫﻴﺔ‪.‬‬

‫‪ -‬ﺍﻟﻨﻈﺮ ﺍﻻﺟﺘﻬﺎﺩﻱ ﰲ ﻣﻨﺎﻗﺸﺔ ﺍﻟﺸﺮﻭﻁ ﺍﻷﺳﺎﺳﻴﺔ‪ ،‬ﻭﲢـﻘﻴﻖ ﻣﺎ ﻳﺮﺍﻩ ﺍﳊﻖ ﺑﻌﺪ ﻣﻨﺎﻗﺸﺔ ﺁﺭﺍﺀ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺗﻔﺎﺻﻴﻞ ﻫﺬﻩ ﺍﻟﺸﺮﻭﻁ‪.‬‬

‫ﻓﻔﻲ ﺍﻟﺸﺮﻁ ﺍﻷﻭﻝ‪ ،‬ﻭﻫﻮ ﺍﻟﻌﻠـﻢ ﺑﻨﺼﻮﺹ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻭﺍﻓـﻖ ﻣﺎ ﺍﺳﺘﻘﺮ ﻋﻠﻴﻪ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﲣﻔﻴﻒ ﻓﻘﺎﻝ‪» :‬ﻭﻻ ﻳﺸﱰﻁ ﻣﻌﺮﻓﺘﻪ ﲜﻤﻴﻊ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﺑﻞ‬

‫ﲟﺎ ﻳﺘﻌﻠﻖ ﻣﻨﻬﻤﺎ ﺑﺎﻷﺣﻜﺎﻡ«)]‪ ،([٨٠‬ﻭﻟﻜﻦ ﻛﺎ�ﺖ ﻟﻪ ﺑﻌﺾ ﺍﻻﻋﱰﺍﺿﺎﺕ ﰲ ﺍﻟﺘﻔﺎﺻﻴﻞ‪ .‬ﻓﻔﻲ ﺍﻟﻌﻠﻢ ﺑﺎﻟﻜﺘﺎﺏ‪ ،‬ﺍﻋﱰﺽ ﻋﻠﻰ ﺍﻟﻐﺰﺍﱄ ﻭﺍﺑﻦ ﺍﻟﻌﺮﺑﻲ ﺗﻘﺪﻳﺮﳘﺎ ﺁﻳﺎﺕ‬

‫ﺍﻷﺣﻜﺎﻡ ﲞﻤﺴﻤﺎﺋﺔ ﺁﻳﺔ ﻓﻘﺎﻝ‪» :‬ﻭﺩﻋﻮﻯ ﺍﻻﳓﺼﺎﺭ ﰲ ﻫﺬﺍ ﺍﳌﻘﺪﺍﺭ ﺇﳕﺎ ﻫﻲ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﻈﺎﻫﺮ ﻟﻠﻘﻄﻊ ﺑﺄﻥ ﰲ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺰﻳﺰ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﱵ ﺗﺴﺘﺨﺮﺝ ﻣﻨﻬﺎ‬

‫ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﺃﺿﻌﺎﻑ ﺃﺿﻌﺎﻑ ﺫﻟﻚ‪ ،‬ﺑﻞ ﻣﻦ ﻟﻪ ﻓﻬﻢ ﺻﺤﻴﺢ‪ ،‬ﻭﺗﺪﺑﺮ ﻛﺎﻣﻞ ﻳﺴﺘﺨﺮﺝ ﺍﻷﺣﻜﺎﻡ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﻮﺍﺭﺩﺓ ﺠﻤﻟﺮﺩ ﺍﻟﻘﺼﺺ ﻭﺍﻷﻣﺜﺎﻝ«)]‪.([٨١‬‬

‫ﻭﰲ ﺍﻟﻌﻠﻢ ﺑﺎﻟﺴﻨﺔ‪ ،‬ﻋﻠّﻖ ﻋﻠﻰ ﺍﺧﺘﻼﻑ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺍﻟﻘﺪﺭ ﺍﻟﺬﻱ ﻳﻜﻔﻲ ﺍﺠﻤﻟﺘﻬﺪ ﻣﻦ ﺍﻟﺴﻨﺔ‪ ،‬ﺇﺫ ﻗﻴﻞ ﲬﺴﻤﺎﺋﺔ‪ ،‬ﻭﻗﻴﻞ ﺃﻟﻒﹲ ﻭﻣﺎﺋﺘﲔ‪ ،‬ﻭﻗﻴﻞ ﻏﲑ ﺫﻟﻚ‪ ،‬ﻓﻘﺎﻝ‪» :‬ﻭﻻ‬

‫ﳜﻔﺎﻙ ﺃﻥ ﻛﻼﻡ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻣﻦ ﻗﺒﻴﻞ ﺍﻹﻓﺮﺍﻁ‪ ،‬ﻭﺑﻌﻀﻪ ﻣﻦ ﻗﺒﻴﻞ ﺍﻟﺘﻔﺮﻳﻂ‪ .‬ﻭﺍﳊﻖ ﺍﻟﺬﻱ ﻻ ﺷـﻚ ﻓﻴﻪ‪ ،‬ﻭﻻ ﺷﺒﻬﺔ ﺃﻥ ﺍﺠﻤﻟﺘﻬﺪ ﻻﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﻋﺎﳌﺎً‬

‫ﲟﺎ ﺍﺷﺘﻤﻠﺖ ﻋﻠﻴﻪ ﳎﺎﻣﻴﻊ ﺍﻟﺴﻨﺔ ﺍﻟﱵ ﺻﻨﻔﻬﺎ ﺃﻫﻞ ﺍﻟﻔﻦ‪ ،‬ﻛﺎﻷﻣﻬﺎﺕ ﺍﻟﺴﺖ ﻭﻣﺎ ﻳﻠﺤﻖ ﲠﺎ‪ ،‬ﻣﺸﺮﻓﺎً ﻋﻠﻰ ﻣﺎ ﺍﺷﺘﻤﻠﺖ ﻋﻠﻴﻪ ﺍﳌﺴﺎ�ﻴﺪ‪ ،‬ﻭﺍﳌﺴﺘﺨﺮﺟﺎﺕ‪ ،‬ﻭﺍﻟﻜﺘﺐ‬
 ‫ﺍﻟﱵ ﺍﻟﺘﺰﻡ ﻣﺼﻨﻔﻮﻫﺎ ﺍﻟﺼﺤﺔ‪ ،‬ﻭﻻ ﻳﺸﱰﻁ ﰲ ﻫﺬﺍ ﺃﻥ ﺗﻜﻮﻥ ﳏﻔﻮﻇﺔ ﻟﻪ ﻣﺴﺘﺤﻀﺮﺓ ﰲ ﺫﻫﻨﻪ‪ ،‬ﺑﻞ ﻳﻜﻮﻥ ﳑﻦ ﻳﺘﻤﻜﻦ ﻣﻦ ﺍﺳﺘﺨﺮﺍﺟﻬﺎ ﻣﻦ ﻣﻮﺍﺿﻌﻬﺎ ﺑﺎﻟﺒﺤﺚ‬

‫ﻋﻨﻬﺎ ﻋﻨﺪ ﺍﳊﺎﺟﺔ ﺇﱃ ﺫﻟﻚ«)]‪.([٨٢‬‬

‫ﻭﻗﺪ ﺭﺩﹼ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺑﻜﻼﻣﻪ ﻫﺬﺍ ﻋﻠﻰ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺍﻟﻐﺰﺍﱄ‪ ،‬ﻭﲨﺎﻋﺔ ﻣﻦ ﺍﻷﺻﻮﻟﻴﲔ‪ ،‬ﻣﻦ ﺃﻥ ﺍﺠﻤﻟﺘﻬﺪ ﻳﻜﻔﻴﻪ ﺃﻥ ﻳﻜﻮﻥ ﻋﻨﺪﻩ ﺃﺻﻞٌ ﳚﻤﻊ ﺃﺣﺎﺩﻳﺚ ﺍﻷﺣﻜﺎﻡ‬

‫ﻛﺴﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ)]‪.([٨٣‬ﻛﻤﺎ ﻋﺪﹼ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻣﻦ ﻣﺴﺘﻠﺰﻣﺎﺕ ﺍﻟﻌﻠﻢ ﺑﺎﻟﺴﻨﺔ‪ ،‬ﺍﻟﻌﻠﻢ ﲟﺼﻄﻠﺢ ﺍﳊﺪﻳﺚ ﻓﻘﺎﻝ‪» :‬ﻭﺃﻥ ﻳﻜﻮﻥ ﳑﻦ ﻟﻪ ﲤﻴﻴﺰ ﺑﲔ ﺍﻟﺼﺤﻴﺢ ﻣﻨﻬﺎ ﻭﺍﳊﺴﻦ‬

‫ﻭﺍﻟﻀﻌﻴﻒ‪ ،‬ﲝﻴﺚ ﻳﻌﺮﻑ ﺣﺎﻝ ﺭﺟﺎﻝ ﺍﻹﺳﻨﺎﺩ ﻣﻌﺮﻓﺔ ﻳﺘﻤﻜﻦ ﲠﺎ ﻣﻦ ﺍﳊﻜﻢ ﻋﻠﻰ ﺍﳊﺪﻳﺚ ﺑﺄﺣﺪ ﺍﻷﻭﺻﺎﻑ ﺍﳌﺬﻛﻮﺭﺓ«‪ ،‬ﻭﺫﻛﺮ ﲣﻔﻴﻔﺎً ﰲ ﻫﺬﺍ ﺍﻟﺸﺮﻁ ﻓﻘﺎﻝ‪:‬‬

‫»ﻭﻟﻴﺲ ﻣﻦ ﺷﺮﻁ ﺫﻟﻚ ﺃﻥ ﻳﻜﻮﻥ ﺣﺎﻓﻈﺎً ﳊﺎﻝ ﺍﻟﺮﺟﺎﻝ ﻋﻦ ﻇﻬﺮ ﻗﻠﺐ‪ ،‬ﺑﻞ ﺍﳌﻌﺘﱪ ﺃﻥ ﻳﺘﻤﻜﻦ ﺑﺎﻟﺒﺤﺚ ﰲ ﻛﺘﺐ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ﻣﻦ ﻣﻌﺮﻓﺔ ﺣﺎﻝ ﺍﻟﺮﺟﺎﻝ ﻣﻊ‬

‫ﻛﻮ�ﻪ ﳑﻦ ﻟﻪ ﻣﻌﺮﻓﺔ ﺗﺎﻣﺔ ﲟﺎ ﻳﻮﺟﺐ ﺍﳉـﺮﺡ ﻭﻣﺎ ﻻ ﻳﻮﺟﺒﻪ ﻣﻦ ﺍﻷﺳﺒﺎﺏ‪ ،‬ﻭﻣﺎ ﻫﻮ ﻣﻘﺒﻮﻝ ﻣﻨﻬﺎ‪ ،‬ﻭﻣﺎ ﻫـﻮ ﻣﺮﺩﻭﺩ‪ ،‬ﻭﻣﺎ ﻫﻮ ﻗﺎﺩﺡ ﻣﻦ ﺍﻟﻌﻠﻞ‪ ،‬ﻭﻣﺎ ﻫﻮ ﻏﲑ‬

‫ﻗﺎﺩﺡ«)]‪.([٨٤‬‬

‫ﻭﰲ ﺍﻟﺸﺮﻁ ﺍﻟﺜﺎﻟﺚ ﻭﻫﻮ ﺍﻟﻌﻠﻢ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺃﻛﺪ ﺃ�ﻪ ﻋﻠﻰ ﺍﺠﻤﻟﺘﻬﺪ »ﺃﻥ ﻳﻜﻮﻥ ﻋﺎﳌﺎً ﺑﻠﺴﺎﻥ ﺍﻟﻌﺮﺏ‪ ،‬ﲝﻴﺚ ﳝﻜﻨﻪ ﺗﻔﺴﲑ ﻣﺎ ﻭﺭﺩ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻣﻦ‬

‫ﺍﻟﻐﺮﻳﺐ ﻭﳓﻮﻩ«)]‪ ،([٨٥‬ﻭﻻ ﻳﺸﱰﻁ ﰲ �ﻈﺮﻩ »ﺃﻥ ﻳﻜﻮﻥ ﺣﺎﻓﻈﺎً ﳍﺎ ﻋﻦ ﻇﻬﺮ ﻗﻠﺐ‪ ،‬ﺑﻞ ﺍﳌﻌﺘﱪ ﺃﻥ ﻳﻜﻮﻥ ﻣﺘﻤﻜﻨﺎً ﻣﻦ ﺍﺳﺘﺨﺮﺍﺟﻬﺎ ﻣﻦ ﻣﺆﻟﻔﺎﺕ ﺍﻷﺋﻤﺔ ﺍﳌﺸﺘﻐﻠﲔ‬

‫ﺑﺬﻟﻚ«)]‪ ،([٨٦‬ﻭﻟﻜﻨﻪ ﺭﻓﺾ ﺍﻟﺘﺨﻔﻴﻒ ﺍﻟﺬﻱ ﻫﻮ ﳏﻞ ﺍﺗﻔﺎﻕ ﲨﻴﻊ ﺍﻷﺻﻮﻟﻴﲔ‪ ،‬ﻭﻫﻮ ﺃ�ﻪ ﻳﻜﻔﻲ ﺍﺠﻤﻟﺘﻬﺪ ﺃﻥ ﻳﻌﻠﻢ ﻣﻦ ﺍﻟﻠﻐﺔ ﻭﺍﻟﻨﺤﻮ ﺍﻟﻘﺪﺭ ﺍﻟﺬﻱ ﻳﻔﻬﻢ ﺑﻪ ﺧﻄﺎﺏ‬

‫ﺍﻟﻌﺮﺏ‪ ،‬ﻭﻋﺎﺩﺍﲥﻢ ﰲ ﺍﻻﺳﺘﻌﻤﺎﻝ‪ ،‬ﻭﻻ ﻳﺸﱰﻁ ﺃﻥ ﻳﺒﻠﻎ ﺩﺭﺟﺔ ﺍﳋﻠﻴﻞ ﻭﺍﳌﱪﹼﺩ)]‪ .([٨٧‬ﻭﺇﳕﺎ ﺍﺷﱰﻁ ﻋﻠﻰ ﺍﺠﻤﻟﺘﻬﺪ ﰲ ﺍﻷﺣﻜﺎﻡ ﺃﻥ ﻳﺒﻠﻎ ﺩﺭﺟﺔ ﺍﻻﺟﺘﻬﺎﺩ ﰲ‬

‫ﺍﻟﻌﺮﺑﻴﺔ ﻭﻋﻠﻮﻣﻬﺎ ﺇﺫ ﻗﺎﻝ‪:‬‬

‫»ﻭﺇﳕﺎ ﻳﺘﻤﻜﻦ ﻣﻦ ﻣﻌﺮﻓﺔ ﻣﻌﺎ�ﻴﻬﺎ‪ ،‬ﻭﺧﻮﺍﺹ ﺗﺮﺍﻛﻴﺒﻬﺎ‪ ،‬ﻭﻣﺎ ﺍﺷﺘﻤﻠﺖ ﻋﻠﻴﻪ ﻣﻦ ﻟﻄﺎﺋﻒ ﺍﳌﺰﺍﻳﺎ‪ ،‬ﻣﻦ ﻛﺎﻥ ﻋﺎﳌﺎً ﺑﻌﻠﻢ ﺍﻟﻨﺤﻮ ﻭﺍﻟﺼﺮﻑ ﻭﺍﳌﻌﺎ�ﻲ ﻭﺍﻟﺒﻴﺎﻥ‪ ،‬ﺣـﺘﻰ‬

‫ﻳﺜﺒﺖ ﻟﻪ ﰲ ﻛﻞ ﻓﻦ ﻣﻦ ﻫﺬﻩ ﻣﻠﻜﺔ ﻳﺴـﺘﺤﻀﺮ ﲠﺎ ﻛﻞ ﻣﺎ ﳛﺘﺎﺝ ﺇﻟﻴﻪ ﻋﻨﺪ ﻭﺭﻭﺩﻩ ﻋﻠﻴﻪ‪ ،‬ﻓﺈ�ﻪ ﻋﻨﺪ ﺫﻟﻚ ﻳﻨﻈﺮ ﰲ ﺍﻟﺪﻟﻴﻞ �ﻈﺮﺍً ﺻﺤﻴﺤﺎً‪ ،‬ﻭﻳﺴﺘﺨﺮﺝ ﻣﻨﻪ‬

‫ﺍﻷﺣﻜﺎﻡ ﺍﺳﺘﺨﺮﺍﺟﺎً ﻗﻮﻳﺎً«)]‪.([٨٨‬‬

‫ﻭﳑﺎ ﲡﺪﺭ ﺍﻹﺷﺎﺭﺓ ﺇﻟﻴﻪ ﺃﻥ ﻫﺬﺍ ﺍﻟﺮﺃﻱ ﱂ ﻳﺬﻫﺐ ﺇﻟﻴﻪ ﻣﻦ ﺍﻷﺻﻮﻟﻴﲔ ﻏﲑ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻭﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻃﱯ)]‪.([٨٩‬ﻭﺇﺫﺍ ﺣﺎﻭﻟﻨﺎ ﻓﻬﻢ ﺧﻠﻔﻴﺔ ﻫﺬﺍ ﺍﳌﻮﻗﻒ ﻣﻦ‬

‫ﺧﻼﻝ ﻛﻼﻣﻪ ﺍﻟﺴﺎﺑﻖ ﻳﺘﺒﻴﹼﻦ ﺃﻥ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺍﺷﱰﻁ ﺍﻻﺟﺘﻬﺎﺩ ﰲ ﻋﻠﻢ ﺍﻟﻠﻐﺔ ﻟﻠﻤﺠﺘﻬﺪ‪ ،‬ﻷﻥ ﺫﻟﻚ ﳝﻜﻨﹼﻪ ﻣﻦ ﺍﻟﻨﻈﺮ ﺍﳌﺴﺘﻘﻞ ﰲ ﺍﻷﺩﻟﺔ‪ ،‬ﻭﻳﻌﺼﻤﻪ ﻣﻦ ﺍﻟﺘﻘﻠﻴﺪ‪ .‬ﺫﻟﻚ‬

‫ﻷ�ﻪ ﺇﺫﺍ ﻭﻗﻊ �ﺰﺍﻉ‪ ،‬ﺃﻭ ﺧﻼﻑ ﰲ ﻣﻌﻨﻰ‪ ،‬ﺃﻭ ﺣﻜﻢ ﺗﻮﻗﻒ ﻋﻠﻴﻪ ﻓﻬﻢ �ﺺ ﺷﺮﻋﻲ‪ ،‬ﺗﻌﻴﹼﻦ ﻋﻠﻴﻪ ﺑﺬﻝ ﺍﻟﻮﺳﻊ ﰲ ﻣﻌﺮﻓﺔ ﺍﳊﻖ ﺑﲔ ﺍﳌﺨﺘﻠﻔﲔ‪ ،‬ﻭﻻ ﻳﺴﻮﻍ ﻟﻪ ﺃﻥ ﻳﻌﻤﻞ‬

‫ﻋﻠﻰ ﺃﺣﺪ ﺍﳌﺬﺍﻫﺐ ﺍﻟﻨﺤﻮﻳﺔ‪ ،‬ﺃﻭ ﺍﻟﺒﻴﺎ�ﻴﺔ ﰲ ﺗﻘﺮﻳﺮ ﺣﻜﻢ ﺇﻻّ ﺃﻥ ﻳﺴﺘﺒﲔ ﻟﻪ ﺭﺟﺤﺎ�ﻪ ﺑﺪﻟﻴﻞ‪ ،‬ﻭﺇﻻ ﻛﺎﻥ ﻣﻘﻠﺪﺍً‪ .‬ﻓﺎﻟﺘﻘﻠﻴﺪ ﰲ ﺍﻟﻠﻐﺔ ﰲ �ﻈﺮ ﺍﻟﺸﻮﻛﺎ�ﻲ ﳜﻞّ ﲝﻘﻴﻘﺔ‬

‫ﺍﻻﺟﺘﻬﺎﺩ‪.‬‬

‫ﻭﳑﺎ ﺗﺮﺗﺐ ﻋﻠﻰ ﻣﻮﻗﻔﻪ ﻫﺬﺍ‪ ،‬ﺭﻓﺾ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺑﻌﺾ ﺍﻷﺻﻮﻟﻴﲔ‪ ،‬ﻛﺎﺑﻦ ﻋﺮﻓﺔ ﻭﺍﺑﻦ ﺍﻟﻮﺯﻳﺮ)]‪([٩٠‬ﻣﻦ ﺟﻮﺍﺯ ﺍﻛﺘﻔﺎﺀ ﺍﺠﻤﻟﺘﻬﺪ ﺑﻘﺮﺍﺀﺓ ﳐﺘﺼﺮ ﰲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪،‬‬

‫ﻓﻘﺎﻝ‪» :‬ﻭﻣﻦ ﺟﻌﻞ ﺍﳌﻘﺪﺍﺭ ﺍﶈﺘﺎﺝ ﺇﻟﻴﻪ ﻣﻦ ﻫﺬﻩ ﺍﻟﻔﻨﻮﻥ ‪ -‬ﺍﻟﻨﺤﻮ ﻭﺍﻟﺼﺮﻑ ﻭﺍﻟﺒﻴﺎﻥ ‪ -‬ﻫﻮ ﻣﻌﺮﻓﺔ ﳐﺘﺼﺮﺍﲥﺎ ﺃﻭ ﻛﺘﺎﺏ ﻣﺘﻮﺳﻂ ﻣﻦ ﺍﳌﺆﻟﻔﺎﺕ ﺍﳌﻮﺿﻮﻋﺔ ﻓﻴﻬﺎ‬

‫ﻓﻘﺪ ﺃﺑﻌﺪ‪ ،‬ﺑﻞ ﺍﻻﺳﺘﻜﺜﺎﺭ ﻣﻦ ﺍﳌﻤﺎﺭﺳﺔ ﳍﺎ ﻭﺍﻟﺘﻮﺳﻊ ﰲ ﺍﻹﻃﻼﻉ ﻋﻠﻰ ﻣﻄﻮﹼﻻﲥﺎ ﳑﺎ ﻳﺰﻳﺪ ﺍﺠﻤﻟﺘﻬﺪ ﻗﻮﺓ ﰲ ﺍﻟﺒﺤﺚ‪ ،‬ﻭﺑﺼﺮﺍً ﰲ ﺍﻻﺳﺘﺨﺮﺍﺝ‪ ،‬ﻭﺑﺼﲑﺓ ﰲ ﺣﺼﻮﻝ‬

‫ﻣﻄﻠﻮﺑﻪ‪ .‬ﻭﺍﳊﺎﺻﻞ ﺃ�ﻪ ﻻﺑﺪ ﺃﻥ ﺗﺜﺒﺖ ﻟﻪ ﺍﳌﻠﻜﺔ ﺍﻟﻘﻮﻳﺔ ﻓـﻲ ﻫـﺬﻩ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﻭﺇﳕﺎ ﺗﺜﺒﺖ ﻫﺬﻩ ﺍﳌﻠﻜﺔ ﺑﻄﻮﻝ ﺍﳌﻤﺎﺭﺳﺔ ﻭﻛﺜﺮﺓ ﺍﳌﻼﺯﻣﺔ ﻟﺸﻴﻮﺥ ﻫﺬﺍ ﺍﻟﻔﻦ«‪.‬‬
‫ﻭﺍﺳﺘﺜﻨﻰ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻣﻦ ﻋﻠﻮﻡ ﺍﻟﻠﻐﺔ ﻋﻠﻢ ﺍﻟﺒﻼﻏﺔ‪ ،‬ﻓﻠﻢ ﻳﺮ ﺿﺮﻭﺭﺓ ﺍﻹﺣﺎﻃﺔ ﺑﻪ ﻟﻔﻬﻢ ﻛﺘﺎﺏ ﺍﻪﻠﻟ ﺗﻌﺎﱃ‪ ،‬ﻷﳖﺎ ﻟﻴﺴﺖ ﻻﺯﻣﺔ ﻻﺳﺘﺨﺮﺍﺝ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﻭﺇﳕﺎ ﻫﻲ ﳌﻌﺮﻓﺔ‬

‫ﺑﻼﻏﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻭﻣﺎ ﻋﻠﻴﻪ ﻣﻦ ﺇﻋﺠﺎﺯ)]‪.([٩١‬‬

‫ﺃﻣﺎ ﰲ ﺍﻟﺸﺮﻁ ﺍﻟﺮﺍﺑﻊ ﻭﻫﻮ ﺍﻟﻌﻠﻢ ﺑﺄﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ ،‬ﻓﻘﺪ ﺃﻛﺪ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺃ�ﻪ ﻋﻠﻰ ﺍﺠﻤﻟﺘﻬﺪ »ﺃﻥ ﻳﻜﻮﻥ ﻋﺎﳌﺎً ﺑﻌﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ؛ ﻷ�ﻪ ﻋﻤﺎﺩ ﺍﻻﺟﺘﻬﺎﺩ‪ ،‬ﻭﺃﺳﺎﺳﻪ ﺍﻟﺬﻱ‬

‫ﺗﻘﻮﻡ ﻋﻠﻴﻪ ﺃﺭﻛﺎﻥ ﺑﻨﺎﺋﻪ«)]‪ ..([٩٢‬ﻭﻣﻘﺼﻮﺩﻩ ﺑﺎﻟﻌﻠﻢ ﻫﻨﺎ ﻫﻮ ﺍﻟﻨﻈﺮ ﺍﳌﺴﺘﻘﻞ ﻭﻋﺪﻡ ﺍﻟﺘﻘﻠﻴﺪ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺟﻌﻠﻪ ﻳﻘﻮﻝ‪» :‬ﻭﻋﻠﻴﻪ ﺃﻥ ﻳﻨﻈﺮ ﰲ ﻛﻞ ﻣﺴﺄﻟﺔ ﻣﻦ ﻣﺴﺎﺋﻠﻪ‬

‫�ﻈﺮﺍً ﻳﻮﺻﻞ ﺇﻟـﻰ ﻣﺎ ﻫﻮ ﺍﳊﻖ ﻓﻴﻬﺎ‪ ،‬ﻓﺈ�ﻪ ﺇﺫﺍ ﻓﻌﻞ ﺫﺍﻙ ﲤـﻜﻦ ﻣﻦ ﺭﺩ ﺍﻟﻔﺮﻭﻉ ﺇﱃ ﺃﺻﻮﳍﺎ ﺑﺄﻳﺴﺮ ﻋﻤﻞ‪ ،‬ﻭﺇﺫﺍ ﻗﺼﺮ ﻓـﻲ ﻫﺬﺍ ﺍﻟﻔﻦ ﺻﻌﺐ ﻋﻠﻴﻪ ﺍﻟﺮﺩ ﻭﺧـﺒﻂ ﻓﻴﻪ‬

‫ﻭﺧﻠﻂ«)]‪.([٩٣‬‬

‫ﻭﻓﺤﻮﻯ ﻛﻼﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺃ�ﻪ ﻣﻦ ﻛﺎﻥ ﻣﻘـﻠﺪﺍً ﰲ ﺍﻟﻘﻀﺎﻳﺎ ﺍﻷﺻﻮﻟﻴﺔ‪ ،‬ﻟﻦ ﻳﻜﻮﻥ ﻣﺴﺘﻘﻼﹰ ﰲ ﺍﺳﺘﻨﺒﺎﻃﻪ ﻟﻠﻔﺮﻭﻉ ﺍﻟﻔﻘﻬﻴﺔ‪ ،‬ﺫﻟﻚ ﻷﻥ ﺍﻟﻨﺘﺎﺋﺞ ﺗﺘﺒﻊ ﺍﳌﻘﺪﻣﺎﺕ‪ ،‬ﻓﻤﻦ ﱂ ﻳﻜﻦ‬

‫ﳎﺘﻬﺪﺍً ﰲ ﺇﺣﺪﻯ ﻣﻘﺪﻣﺎﺕ ﺍﻻﺟﺘﻬﺎﺩ‪ ،‬ﻓﻠﻴﺲ ﲟﺠﺘﻬﺪ‪.‬‬

‫ﺇﻥ ﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﺘﺤﻠﻴﻠﻴﺔ ﻟﺸﺮﻭﻁ ﺍﻻﺟﺘﻬﺎﺩ ﻋﻨﺪ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺗﺒﻴﹼﻦ ﺃﻥ ﺍﻟﻌﻠﻮﻡ ﺍﻟﱵ ﺿﻤﹼﻨﻬﺎ ﺗﻠﻚ ﺍﻟﺸﺮﻭﻁ ﻫﻲ ﺍﳌﻄﻠﻮﺑﺔ ﻟﺒﻠﻮﻍ ﺭﺗﺒﺔ ﺍﻻﺟﺘﻬﺎﺩ‪ ،‬ﻭﺃﻥ ﺍﻟﺘﺒﺤﺮ ﰲ ﻏﲑﻫﺎ‬

‫ﻟﻴﺲ ﻣﺮﺍﺩﺍً ﻟﻠﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻻﺟﺘﻬﺎﺩ‪ ،‬ﻭﻻ ﻣﺎ�ﻊ ﻣﻨﻪ ﻋﻨﺪ ﺍﻹﻣﻜﺎﻥ‪ ،‬ﻓﺈﻥ ﺑﻪ ﻓﻘﻂ ﻳﻈﻬﺮ ﺍﻟﺘﻔﺎﻭﺕ ﺑﲔ ﺍﺠﻤﻟﺘﻬﺪﻳﻦ‪ ،‬ﻭﻫﺬﺍ ﻳﺆﻛﺪ ﻗﻨﺎﻋﺔ ﺃﺳﺎﺳﻴﺔ ﰲ ﻓﻜﺮ ﺍﻟﺸﻮﻛﺎ�ﻲ‬

‫ﺍﻟﺘﺠﺪﻳﺪﻱ‪ ،‬ﻭﻫﻲ ﺃﻥ ﺍﻻﺟﺘﻬﺎﺩ ﻳﺴﹼﺮﻩ ﺍﻪﻠﻟ ﺗﻌﺎﱃ ﻟﻌﺒﺎﺩﻩ ﻭﺷﺮﻭﻃﻪ ﻣﻘﺘﺪﺭ ﻋﻠﻰ ﲢﺼﻴﻠﻬﺎ‪ ،‬ﻓﻼ ﺭﺧﺼﺔ ﰲ ﺍﻟﺘﺰﺍﻡ ﺍﻟﺘﻘﻠﻴﺪ‪ ،‬ﻭﻻ ﻣﱪﺭ ﻟﻠﺤﻜﻢ ﺑﻐﻠﻖ ﺑﺎﺏ ﺍﻻﺟﺘﻬﺎﺩ‬

‫ﺑﺪﻋﻮﻯ ﻋﺪﻡ ﻭﺟﻮﺩ ﻣﻦ ﻫﻮ ﺃﻫﻞ ﳌﻤﺎﺭﺳﺘﻪ‪ ،‬ﻭﻫﻮ ﻣﺎ ﳋﺼﻪ ﺑﻘﻮﻟﻪ‪:‬‬

‫»ﻭﺍﻟﺬﻱ ﺃﺩﻳﻦ ﺍﻪﻠﻟ ﺑﻪ ﺃ�ﻪ‪ :‬ﻻ ﺭﺧﺼﺔ ﳌﻦ ﻋﻠﻢ ﻟﻐﺔ ﺍﻟﻌﺮﺏ‪ ،‬ﻣﺎ ﻳﻔﻬﻢ ﺑﻪ ﻛﺘﺎﺏ ﺍﻪﻠﻟ‪ ،‬ﺑﻌﺪ ﺃﻥ ﻳﻘﻴﻢ ﻟﺴﺎ�ﻪ ﺑﺸﻲﺀ ﻣﻦ ﻋﻠﻢ ﺍﻟﻨﺤﻮ ﻭﺍﻟﺼﺮﻑ‪ ،‬ﻭﺷﻄﺮ ﻣﻦ ﻣﻬﻤﺎﺕ‬

‫ﻛﻠﻴﺎﺕ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﰲ ﺍﻟﻌﻤﻞ ﲟﺎ ﻳﻔﻬﻤﻪ ﻣﻦ ﺁﻳﺎﺕ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺰﻳـﺰ‪ ،‬ﺃﻭ ﺍﻟﺴﻨﺔ ﺍﳌﻄﻬﺮﺓ‪ ،‬ﻭﻻ ﳛﻞ ﺍﻟﺘﻤﺴﻚ ﲟﺎ ﳜﺎﻟﻔﻪ ﻣﻦ ﺍﻟﺮﺃﻱ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﻗﺎﺋﻠﻪ ﻭﺍﺣﺪﺍً ﺃﻭ ﲨﺎﻋﺔ‬

‫ﺃﻭ ﺍﳉﻤﻬﻮﺭ« )]‪.([٩٤‬‬

‫ﺛﺎﻟﺜﺎً‪ :‬ﻣﺮﺍﺗﺐ ﺍﻻﺟﺘﻬﺎﺩ‪:‬‬

‫ﻓﺮﻕ ﺍﻟﺸﻮﻛﺎ�ﻲ ﰲ ﺣﺪﻳﺜﻪ ﻋﻦ ﺷﺮﻭﻁ ﺍﻻﺟﺘﻬﺎﺩ ﺑﲔ �ﻮﻋﲔ ﻣﻦ ﺍﻟﻌﻠﻮﻡ‪ :‬ﻋﻠﻮﻡ ﻣﻄﻠﻮﺑﺔ ﻟﺒﻠﻮﻍ ﺭﺗﺒﺔ ﺍﻻﺟﺘﻬﺎﺩ‪ ،‬ﻭﻫﻲ ﺍﻟﱵ ﺿﻤﹼﻬﺎ ﺷﺮﻭﻁ ﺍﻻﺟﺘﻬﺎﺩ ﺍﳋﻤﺴﺔ‪ ،‬ﻭﻋـﻠﻮﻡ‬

‫ﻟﻴﺴﺖ ﺷـﺮﻃﺎً ﻟﺒﻠﻮﻍ ﺭﺗﺒﺔ ﺍﻻﺟـﺘﻬﺎﺩ‪ ،‬ﻭﻟﻜﻦ ﻳﻈـﻬﺮ ﲠﺎ ﺍﻟﺘﻔﺎﻭﺕ ﺑﲔ ﺍﺠﻤﻟﺘﻬﺪﻳﻦ‪ .‬ﻣﻦ ﻫﺬﺍ ﺍﳌﻨﻄﻠﻖ ﺟﻌﻞ ﻣﺮﺍﺗﺐ ﺍﻻﺟﺘﻬﺎﺩ ﻣﺮﺗﺒﺘﲔ‪:‬‬

‫ﺍﳌﺮﺗﺒﺔ ﺍﻷﻭﱃ‪ :‬ﻫﻮ ﺍﺠﻤﻟﺘﻬﺪ ﺍﻟﺬﻱ ﻛﻤﻠﺖ ﻟﻪ ﲨﻴﻊ ﺃ�ﻮﺍﻉ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺻﺎﺭ ﻗﺎﺩﺭﺍً ﻋﻠﻰ ﺍﺳﺘﺨﺮﺍﺝ ﺍﻷﺣﻜﺎﻡ ﻣﻦ ﺍﻷﺩﻟﺔ ﻣﺘﻰ ﺷﺎﺀ‪ ،‬ﻭﻛﻴﻒ ﺷﺎﺀ‪ ،‬ﻓﻴﺼﲑ ﺑﺒﻠﻮﻏﻪ‬

‫ﻫﺬﻩ ﺍﳌﺮﺗﺒﺔ ﻣﻦ ﺍﻟﻌﻠﻢ ﺇﻣﺎﻣﺎً ﻣﺮﺟﻮﻋﺎً ﺇﻟﻴﻪ‪ ،‬ﻣﺴﺘﻔﺎﺩﺍً ﻣﻨﻪ ﻣﺄﺧﻮﺫﺍً ﺑﻘﻮﻟﻪ‪ ،‬ﻣﺪﺭﺳﺎً ﻭﻣﻔﺘﻴﺎً ﻭﻣﺼﻨﻔﺎً‪ ،‬ﻭﻫﺬﻩ ﺍﻟﻄﺒﻘﺔ ﺍﻟﻌﺎﻟﻴﺔ ﻣﻦ ﻃﺒﻘﺎﺕ ﺍﺠﻤﻟﺘﻬﺪﻳﻦ)]‪.([٩٥‬‬

‫ﻭﻋﻠﻮ ﻫﺬﻩ ﺍﳌﺮﺗﺒﺔ ﺗﻘﺘﻀﻲ ﰲ �ﻈﺮ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺍﻹﺣﺎﻃﺔ ﺑﻌﻠﻮﻡ ﺃﺧﺮﻯ ﻏﲑ ﺗﻠﻚ ﺍﻟﱵ ﺣﻮﲥﺎ ﺷﺮﻭﻁ ﺍﻻﺟﺘﻬﺎﺩ‪ ،‬ﻣﻨﻬﺎ ﻋﻠﻢ ﺍﳌﻨﻄﻖ ﺍﻟﺬﻱ ﳝﻜّﻦ ﺍﺠﻤﻟﺘﻬﺪ ﻣﻦ ﺇﺩﺭﺍﻙ‬

‫ﺍﳊﺠﺞ ﺍﻟﻌﻘﻠﻴﺔ ﻭﺍﺳﺘﻴﻌﺎﺏ ﺍﳌﺒﺎﺣﺚ ﺍﳌﻨﻄﻘﻴﺔ ﺍﻟﱵ ﻳﻮﺭﺩﻫﺎ ﺍﳌﺆﻟﻔﻮﻥ ﰲ ﻋﻠﻮﻡ ﺍﻻﺟﺘﻬﺎﺩ)]‪.([٩٦‬ﻭﻣﻨﻬﺎ ﻋﻠﻢ ﺍﻟﻜﻼﻡ ﳌﻌﺮﻓﺔ ﺣﻘﻴﻘﺔ ﺍﻻﻋﺘﻘﺎﺩﺍﺕ ﻭﺇ�ﺼﺎﻑ ﻛﻞ ﻓﺮﻗﺔ‬

‫ﺑﺎﻟﱰﺟﻴﺢ ﺃﻭ ﺍﻟﺘﺠﺮﻳﺢ ﻋﻠﻰ ﺑﺼﲑﺓ)]‪،([٩٧‬ﻛﻤﺎ ﻳﻔﻴﺪ ﰲ ﺣﺴﻦ ﻓﻬﻢ ﻋﻠﻮﻡ ﺃﺧﺮﻯ ﻛﻌﻠﻢ ﺍﻟﺘﻔﺴﲑ ﻭﻋﻠﻢ ﺗﻔﺴﲑ ﺍﳊﺪﻳﺚ‪ .‬ﻭﻣﻨﻬﺎ ﻋﻠﻢ ﺍﻟﺘﺎﺭﻳﺦ‪ ،‬ﻋﺪﻩ ﻣﻦ ﺍﻟﻌﻠﻮﻡ‬

‫ﺍﳌﻄﻠﻮﺑﺔ ﳍﺬﻩ ﺍﻟﻄﺒﻘﺔ ﻣﻦ ﺍﺠﻤﻟﺘﻬﺪﻳﻦ)]‪.([٩٨‬ﻭﻛﺜﲑﺍً ﻣﺎ ﻳﻮﻇّﻒ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﰲ ﲢﻘﻴﻖ ﺑﻌﺾ ﺍﳌﺴﺎﺋﻞ ﺍﻟﻔﻘﻬﻴﺔ ﺃﻭ ﺍﻷﺻﻮﻟﻴﺔ‪ ،‬ﻛﻤﺎ ﻓﻌﻞ ﻓـﻲ ﻣﺴﺄﻟﺔ ﺧﻠﻮ‬
 ‫ﺍﻟﻌﺼﺮ ﻋﻦ ﺍﺠﻤﻟﺘﻬﺪ‪ ،‬ﺇﺫ ﺃﺛﺒﺖ ﺑﺎﻟﺪﻟﻴﻞ ﺍﻟﺘﺎﺭﳜﻲ ﻋﺪﻡ ﻭﻗﻮﻉ ﺍﳋﻠﻮ‪ ،‬ﻛﻤﺎ ﺳﻴﺄﺗﻲ ﺑﻴﺎ�ﻪ)]‪.([٩٩‬ﻭﻣﻨﻬﺎ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻔﻠﺴﻔﻴﺔ ﻛﺎﻟﻌﻠﻢ ﺍﻟﺮﻳﺎﺿﻲ ﻭﺍﻟﻄﺒﻴﻌﻲ ﻭﺍﳍﻨﺪﺳﺔ‬

‫ﻭﺍﳍﻴﺌﺔ ﻭﺍﻟﻄﺐ‪.‬‬

‫ﻫﺬﺍ‪ ،‬ﻭﻗﺪ ﺣﺬﺭ ﺍﺠﻤﻟﺘﻬﺪ ﻣﻦ ﺃﻥ ﻳﺜﻨﻴﻪ ﺗﻨﻔﲑ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻣﻦ ﻫﺬﻩ ﺍﻟﻌﻠﻮﻡ ﻋﻦ ﺍﻻﺷﺘﻐﺎﻝ ﲠﺎ ﻗﺎﺋﻼﹰ‪ » :‬ﻭﺩﻉ ﻋﻨﻚ ﻣﺎ ﺗﺴﻤﻌﻪ ﻣﻦ ﺍﻟﺘﺸﻨﻴﻌﺎﺕ‪ ،‬ﻓﺈﳖﺎ ﻛﻤﺎ‬

‫ﻗﺪﻣﻨﺎ ﻟﻚ ﻣﻦ ﺍﻟﺘﻘﻠﻴﺪ‪ ،‬ﻭﺃ�ﺖ ﺑﻌﺪ ﺍﻟﻌﻠﻢ ﺑﺄﻱ ﻋﻠﻢ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﺣﺎﻛﻢ ﻋﻠﻴﻪ ﲟﺎ ﻟﺪﻳﻚ ﻣﻦ ﺍﻟﻌﻠﻢ‪ ،‬ﻏﲑ ﳏﻜﻮﻡ ﻋﻠﻴﻚ‪ ،‬ﻭﺍﺧﱰ ﻟﻨﻔﺴﻚ ﻣﺎ ﳛﻠﻮ‪ ،‬ﻭﻟﻴﺲ ﳜﺸﻰ ﻋﻠﻰ‬

‫ﻣﻦ ﻗﺪ ﺛﺒﺖ ﻗﺪﻣﻪ ﰲ ﻋﻠﻢ ﺍﻟﺸﺮﻉ ﻣﻦ ﺷﻲﺀ«)]‪.([١٠٠‬‬

‫ﻛﻤﺎ ﺭﻓﺾ ﺃﻥ ﳛﺼﺮ ﳎﺘﻬﺪ ﻫﺬﻩ ﺍﳌﺮﺗﺒﺔ �ﻔﺴﻪ ﰲ ﺩﺍﺋﺮﺓ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﺩﻭﻥ ﺍﻟﺘﻔﺘﺢ ﻋﻠﻰ ﺑﺎﻗﻲ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﻓﻘﺎﻝ‪ » :‬ﻭﻟﻘﺪ ﻭﺟﺪ�ﺎ ﻟﻜﺜﲑ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﺍﻟﱵ ﻟﻴﺴﺖ ﻣﻦ‬

‫ﻋﻠﻢ ﺍﻟﺸﺮﻉ �ﻔﻌﺎً ﻋﻈﻴﻤﺎً ﻭﻓﺎﺋﺪﺓ ﺟﻠﻴﻠﺔ ﰲ ﺩﻓﻊ ﺍﳌﺒﻄﻠﲔ‪ ،‬ﻭﺍﳌﺘﻌﺼﺒﲔ‪ ،‬ﻭﺃﻫﻞ ﺍﻟﺮﺃﻱ ﺍﻟﺒﺤﺖ‪ ،‬ﻭﻣﻦ ﻻ ﺍﺷﺘﻐﺎﻝ ﻟﻪ ﺑﺎﻟﺪﻟﻴﻞ«‪ .‬ﻭﻗﺮﺭ ﰲ ﺍﻷﺧﲑ ﺃﻥ » ﺍﻟﻌﻠﻢ ﺑﻜﻞ ﻓﻦ‬

‫ﺧﲑ ﻣﻦ ﺍﳉﻬﻞ ﺑﻪ ﺑﻜﺜﲑ‪ ،‬ﻭﻻ ﺳﻴﻤﺎ ﻣﻦ ﺭﺷﺢ �ﻔﺴﻪ ﻟﻠﻄﺒﻘﺔ ﺍﻟﻌﻠﻴﺔ ﻭﺍﳌﻨـﺰﻟﺔ ﺍﻟﺮﻓﻴﻌﺔ«)]‪.([١٠١‬‬

‫ﺍﳌﺮﺗﺒﺔ ﺍﻟﺜﺎ�ﻴﺔ‪ :‬ﺍﺠﻤﻟﺘﻬﺪ ﺍﻟﺬﻱ ﺑﺈﻣﻜﺎ�ﻪ ﻣﻌﺮﻓﺔ ﻣﺎ ﻃﻠﺒﻪ ﻣﻨﻪ ﺍﻟﺸﺎﺭﻉ ﻣﻦ ﺃﺣﻜﺎﻡ ﺍﻟﺘﻜﻠﻴﻒ ﻭﺍﻟﻮﺿﻊ ﻋﻠﻰ ﻭﺟﻪ ﻳﺴﺘﻘﻞ ﻓﻴﻪ ﺑﻨﻔﺴﻪ‪ ،‬ﻭﻻ ﳛﺘﺎﺝ ﺇﱃ ﻏﲑﻩ‪ ،‬ﻭﺩﻭﻥ ﺃﻥ‬

‫ﺗﺘﻌﺪﻯ ﻓﻮﺍﺋﺪ ﻣﻌﺎﺭﻓﻪ ﺇﱃ ﻏﲑﻩ ﻛﻤﺎ ﻫﻮ ﺍﳊﺎﻝ ﻋﻨﺪ ﳎﺘﻬﺪ ﺍﳌﺮﺗﺒﺔ ﺍﻷﻭﱃ)]‪ .([١٠٢‬ﻭﺷﺮﻭﻁ ﻫﺬﺍ ﺍﻟﺼﻨﻒ ﻣﻦ ﺍﺠﻤﻟﺘﻬﺪﻳﻦ ﻫﻲ ﺷﺮﻭﻁ ﺍﻻﺟﺘﻬﺎﺩ ﺍﳋﻤﺴﺔ ﺍﻟﱵ‬

‫ﺣﺪﺩﻫﺎ ﺍﻟﺸﻮﻛﺎ�ﻲ‪ ،‬ﺇﺫ ﻗﺎﻝ‪:‬‬

‫»ﻓﻤﻦ ﻋﻠﻢ ﲠﺬﻩ ﺍﻟﻌﻠﻮﻡ ﻋﻠﻤﺎً ﻣﺘﻮﺳﻄﺎً ﻳﻮﺟﺐ ﺛﺒﻮﺕ ﻣﻄﻠﻖ ﺍﳌﻠﻜﺔ ﰲ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﺎ ﺻﺎﺭ ﳎﺘﻬﺪﺍً ﻣﺴﺘﻐﻨﻴﺎً ﻋﻦ ﻏﲑﻩ‪ ،‬ﳑﻨﻮﻋﺎً ﻣﻦ ﺍﻟﻌﻤﻞ ﺑﻐﲑ ﺩﻟﻴﻞ‪ ،‬ﻭﻋﻠﻴﻪ ﺃﻥ‬

‫ﻳﺒﺤﺚ ﻋﻨﺪ ﻛﻞ ﺣﺎﺩﺛﺔ ﳛﺘﺎﺝ ﺇﻟﻴﻬﺎ ﰲ ﺩﻳﻨﻪ ﻋﻦ ﺃﻗﻮﺍﻝ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻭﻛﻴﻔﻴﺔ ﺍﺳـﺘﺪﻻﳍﻢ ﰲ ﺗﻠﻚ ﺍﳊﺎﺩﺛـﺔ‪ ،‬ﻭﻣﺎ ﻗﺎﻟﻮﻩ‪ ،‬ﻭﻣﺎ ﺭﺩ ﻋﻠﻴﻬﻢ ﺑﻪ‪ ،‬ﻓﺈ�ﻪ ﻳﻨﺘﻔﻊ ﺑﺬﻟﻚ ﺍ�ﺘﻔﺎﻋﺎً‬

‫ﻛﺎﻣﻼﹰ‪ ،‬ﻭﻳﻀﻢ ﺇﱃ ﻋﻠﻤﻪ ﻋﻠﻮﻣﺎً‪ ،‬ﻭﺇﱃ ﻓﻬﻤﻪ ﻓﻬﻮﻣﺎً‪ ،‬ﻭﻫﻮ ﻭﺇﻥ ﻗﺼﺮ ﻋﻦ ﺃﻫﻞ ﺍﻟﻄﺒﻘﺔ ﺍﻷﻭﱃ ﻓﻠﻴﺲ ﲟﺤﺘﺎﺝ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﻪ ﻣﻦ ﺃﻣﺮ ﺍﻟﺪﻳﻦ ﺇﱃ ﺯﻳﺎﺩﺓ ﻋﻠﻰ ﻫﺬﺍ‬

‫ﺍﳌﻘﺪﺍﺭ)]‪.«([١٠٣‬‬

‫ﺭﺍﺑﻌﺎً‪ :‬ﺇﺷﻜﺎﻟﻴﺔ ﺟﻮﺍﺯ ﺧﻠﻮ ﺍﻟﻌﺼﺮ ﻋﻦ ﺍﺠﻤﻟﺘﻬﺪ‪:‬‬

‫ﻟﻘﺪ ﺃﺧﺬﺕ ﺇﺷﻜﺎﻟﻴﺔ ﺟﻮﺍﺯ ﺧﻠﻮ ﺍﻟﻌﺼﺮ ﻋﻦ ﺍﺠﻤﻟﺘﻬﺪ ﺣﻴﺰﺍً ﻛﺒﲑﺍً ﰲ �ﻈﺮﻳﺔ ﺍﻻﺟﺘﻬﺎﺩ ﻋﻨﺪ ﺍﻟﺸﻮﻛﺎ�ﻲ‪ ،‬ﻭﺫﻟﻚ ﻻﻋﺘﺒﺎﺭﺍﺕ ﺛﻼﺛﺔ‪:‬‬

‫ﺍﻻﻋﺘﺒﺎﺭ ﺍﻷﻭﻝ‪ :‬ﺃﳖﺎ ﻛﺎ�ﺖ ﺍﳌﻘﺪﻣﺔ ﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﱵ ﺃُﺳﺴﺖ ﻋﻠﻴﻬﺎ ﺩﻋﻮﻯ ﻏﻠﻖ ﺑﺎﺏ ﺍﻻﺟﺘﻬﺎﺩ‪ .‬ﻓﻘﺪ ﺍﺩﻋﻰ ﻣﻦ ﻗﺎﻝ ﲞﻠﻮ ﺍﻟﻌﺼﺮ ﻋﻦ ﺍﺠﻤﻟﺘﻬﺪ ﲜﻮﺍﺯ ﺫﻟﻚ ﺷﺮﻋﺎً‬

‫ﻭﻋﻘﻼﹰ)]‪ .([١٠٤‬ﻣﻦ ﻫﻨﺎ ﺃﻗﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺍﺳﺘﺪﻻﻟﻪ ﺑﺒﻄﻼﻥ ﻫﺬﻩ ﺍﻟﺪﻋﻮﻯ ﻋﻠﻰ ﻋﺪﻡ ﺟﻮﺍﺯﻫﺎ ﺷﺮﻋﺎً ﻭﻋﻘﻼﹰ‪.‬‬

‫ﺃﻣﺎ ﺍﻷﻭﻝ ﻓﻘﺪ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻦ ﺍﳊﻜﻢ ﺍﻟﺸﺮﻋﻲ ﻟﻼﺟﺘﻬﺎﺩ‪ ،‬ﻭﻫﻮ ﺃ�ﻪ ﻓﺮﺽ ﻛﻔﺎﻳﺔ ﺇﺫﺍ ﱂ ﻳﻮﺟﺪ ﻣﻦ ﻳﻘﻮﻡ ﺑﻪ ﺃﺛﻢ ﺍﳉﻤﻴﻊ‪ ،‬ﻓﻬﻮ ﺇﺫﻥ ﻭﺍﺟﺐ ﻋﻠﻰ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﻗﺪ‬

‫ﳋﺺ ﻫﺬﺍ ﰲ ﻗﻮﻟﻪ‪» :‬ﻻ ﳜﻔﺎﻙ ﺃﻥ ﺍﻟﻘﻮﻝ ﺑﻜﻮﻥ ﺍﻻﺟﺘﻬﺎﺩ ﻓﺮﺿﺎً ﻳﺴﺘﻠﺰﻡ ﻋﺪﻡ ﺧﻠﻮ ﺍﻟﺰﻣﺎﻥ ﻋﻦ ﳎﺘﻬﺪ‪ ،‬ﻭﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ ﻣﺎ ﺻﺢ ﻋﻨﻪ ‪ e‬ﻣﻦ ﻗﻮﻟـﻪ‪» :‬ﻭﻻ ﺗﺰﺍﻝ‬

‫ﻃﺎﺋﻔﺔ ﻣﻦ ﺃﻣﱵ ﻋﻠﻰ ﺍﳊﻖ ﻇﺎﻫﺮﻳﻦ ﺣﺘﻰ ﺗﻘﻮﻡ ﺍﻟﺴﺎﻋﺔ«‪ .‬ﻭﺃﻣﺎ ﻋﺪﻡ ﺍﳉﻮﺍﺯ ﺍﻟﻌﻘﻠﻲ ﻓﺎﺣﺘﺞ ﻟﻪ ﺑﺄﻥ ﻣﻦ ﻃﺒﻴﻌﺔ ﺍﻟﻌﻠﻮﻡ ﻭﺍﳌﻌﺎﺭﻑ ﺃﻥ ﺗﺰﺩﺍﺩ ﻭﺗﺘﻄﻮﺭ‪ ،‬ﻓﻘﺎﻝ‬

‫ﻣﻌﱰﺿﺎً ﻋﻠﻰ ﻣﻦ ﺍﺩﻋﻮﺍ ﺟﻮﺍﺯ ﺧﻠﻮ ﺍﻟﻌﺼﺮ ﻣﻦ ﳎﺘﻬﺪ‪:‬‬

 ‫»ﺇﻥ ﻗﺎﻟﻮﺍ ﺫﻟﻚ ﺑﺎﻋﺘﺒﺎﺭ ﺃﻥ ﺍﻪﻠﻟ ﻋﺰ ﻭﺟﻞّ ﺭﻓﻊ ﻣﺎ ﺗﻔﻀﻞ ﺑﻪ ﻋﻠﻰ ﻣﻦ ﻗﺒﻞ ﻫﺆﻻﺀ ﻣﻦ ﻫﺬﻩ ﺍﻷﺋﻤﺔ ﻣﻦ ﻛﻤﺎﻝ ﺍﻟﻔﻬﻢ‪ ،‬ﻭﻗﻮﺓ ﺍﻹﺩﺭﺍﻙ‪ ،‬ﻭﺍﻻﺳﺘﻌﺪﺍﺩ ﻟﻠﻤﻌﺎﺭﻑ‪ ،‬ﻓﻬﺬﻩ‬

‫ﺩﻋﻮﻯ ﻣﻦ ﺃﺑﻄﻞ ﺍﻟﺒﺎﻃﻼﺕ‪ ،‬ﺑﻞ ﻫﻲ ﺟﻬﺎﻟﺔ ﻣﻦ ﺍﳉﻬﺎﻻﺕ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺫﻟﻚ ﺑﺎﻋﺘﺒﺎﺭ ﺗﻴﺴﺮ ﺍﻟﻌﻠﻢ ﳌﻦ ﻗﺒﻞ ﻫﺆﻻﺀ ﺍﳌﻨﻜﺮﻳﻦ ﻭﺻﻌﻮﺑﺘﻪ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﻋﻠﻰ ﺃﻫﻞ ﻋﺼﻮﺭﻫﻢ‪،‬‬

‫ﻓﻬﺬﻩ ﺃﻳﻀﺎً ﺩﻋﻮﻯ ﺑﺎﻃﻠﺔ‪ ،‬ﻓﺈ�ﻪ ﻻ ﳜﻔﻰ ﻋﻠﻰ ﻣﻦ ﻟﻪ ﺃﺩ�ﻰ ﻓﻬﻢ ﺃﻥ ﺍﻻﺟﺘﻬﺎﺩ ﻗﺪ ﻳﺴﺮﻩ ﺍﻪﻠﻟ ﻟﻠﻤﺘﺄﺧﺮﻳﻦ ﺗﻴﺴﲑﺍً ﱂ ﻳﻜﻦ ﻟﻠﺴﺎﺑﻘﲔ‪ ،‬ﻷﻥ ﺍﻟﺘﻔﺎﺳﲑ ﻟﻠﻜﺘﺎﺏ ﺍﻟﻌﺰﻳﺰ ﻗﺪ‬

‫ﺩﻭﹼ�ﺖ‪ ،‬ﻭﺻﺎﺭﺕ ﰲ ﺍﻟﻜﺜﺮﺓ ﺇﱃ ﺣﺪ ﻻ ﳝﻜﻦ ﺣﺼﺮﻩ‪ ،‬ﻭﺍﻟﺴﻨﺔ ﺍﳌﻄﻬﺮﺓ ﻗﺪ ﺩﻭﹼ�ﺖ‪ ،‬ﻭﺗﻜﻠﻢ ﺍﻷﺋﻤﺔ ﻋﻠﻰ ﺍﻟﺘﻔﺴﲑ ﻭﺍﻟﺘﺨﺮﻳﺞ ﻭﺍﻟﺘﺼﺤﻴﺢ ﻭﺍﻟﱰﺟﻴﺢ ﲟﺎ ﻫﻮ ﺯﻳﺎﺩﺓ‬

‫ﻋﻠﻰ ﻣﺎ ﳛﺘﺎﺝ ﺇﻟﻴﻪ ﺍﺠﻤﻟﺘﻬﺪ‪ ،‬ﻭﻗﺪ ﻛﺎﻥ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ ﻣﻦ ﻗَﺒﹾﻞ ﻫﺆﻻﺀ ﺍﳌﻨﻜﺮﻳﻦ‪ ،‬ﻳﺮﺣﻞ ﻟﻠﺤﺪﻳﺚ ﺍﻟﻮﺍﺣﺪ ﻣﻦ ﻗﻄﺮ ﺇﱃ ﻗﻄﺮ‪ .‬ﻓﺎﻻﺟﺘﻬﺎﺩ ﻋﻠﻰ ﺍﳌﺘﺄﺧﺮﻳﻦ ﺃﻳﺴﺮ‬

‫ﻭﺃﺳﻬﻞ ﻣﻦ ﺍﻻﺟﺘﻬﺎﺩ ﻋﻠﻰ ﺍﳌﺘﻘﺪﻣﲔ‪ ،‬ﻭﻻ ﳜﺎﻟﻒ ﰲ ﻫﺬﺍ ﻣﻦ ﻟﻪ ﻓﻬﻢ ﺻﺤﻴﺢ ﻭﻋﻘﻞ ﺳﻮﻱ« )]‪.([١٠٥‬‬

‫ﺍﻻﻋﺘﺒﺎﺭ ﺍﻟﺜﺎ�ﻲ‪ :‬ﺗﻐﻴﹼﺮ ﻣﻀﻤﻮﻥ ﺍﻹﺷﻜﺎﻟﻴﺔ ﻣﻦ ﺟﻮﺍﺯ ﺍﳋﻠﻮ ﻭﻋﺪﻣﻪ ﺇﱃ ﺟﻮﺍﺯ ﻭﺟﻮﺩ ﺍﺠﻤﻟﺘﻬﺪ ﻭﻋﺪﻣﻪ‪ .‬ﺫﻟﻚ ﻷﻥ ﺍﻟﺬﻳﻦ ﻗﺎﻟﻮﺍ ﲜﻮﺍﺯ ﺧﻠﻮ ﺍﻟﻌﺼﺮ ﻋﻦ ﳎﺘﻬﺪ ﱂ‬

‫ﻳﻜﺘﻔﻮﺍ ﺑﻪ‪ ،‬ﺑﻞ ﲡﺎﻭﺯﻭﺍ ﺫﻟﻚ ﰲ ﺍﻟﻮﺍﻗﻊ ﺇﱃ ﻋﺪﻡ ﺟﻮﺍﺯ ﻭﺟﻮﺩ ﳎﺘﻬﺪ ﰲ ﻋﺼﺮﻫﻢ‪ ،‬ﻭﻣﺎ ﺑﻌﺪﻩ‪ ،‬ﻓﻘﺪ �ﻘﻞ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻋﻦ ﺍﻟﺮﺍﻓﻌﻲ ﻗﻮﻟﻪ‪» :‬ﺍﳋﻠﻖ ﻛﺎﳌﺘﻔﻘﲔ ﻋﻠﻰ ﺃ�ﻪ‬

‫ﻻ ﳎﺘﻬﺪ ﺍﻟﻴﻮﻡ«)]‪ ،([١٠٦‬ﻛﻤﺎ �ﻘﻞ ﻋﻦ ﺍﻟﻘَﻔّﺎﻝ ﻭﺍﻟﻐﺰﺍﱄ ﻭﺍﻟﺮﺍﺯﻱ ﺃ�ﻪ ﻗﺪ ﺧﻼ ﺍﻟﻌﺼﺮ ﻋﻦ ﺍﺠﻤﻟﺘﻬﺪ)]‪.([١٠٧‬‬

‫ﻭﺍﳌﻼﺣﻆ ﻫﻨﺎ ﺃﻥ ﺍﻹﺷﻜﺎﻟﻴﺔ ﻗﺪ ﺃﺧﺬﺕ ﺑﻌﺪﺍً ﺁﺧﺮ‪ ،‬ﺇﺿﺎﻓﺔ ﺇﱃ ﺍﻹﻣﻜﺎﻥ ﺍﻟﺸﺮﻋﻲ ﻭﺍﻟﻌﻘﻠﻲﹼ‪ ،‬ﻭﻫﻮ ﺍﻟﻮﻗﻮﻉ ﺍﻟﺘﺎﺭﳜﻲ‪ ،‬ﻭﻣﺎ ﺩﺍﻡ ﺍﻷﻣﺮ ﺗﻌﻠﻖ ﺑﺎﻟﻮﻗﻮﻉ ﺍﻟﻔﻌﻠﻲ‪ ،‬ﱂ ﳚﺪ‬

‫ﺍﻟﺸﻮﻛﺎ�ﻲ ﺑﺪﺍً ﻣﻦ ﺍﻻﺳﺘﻨﺎﺩ ﺇﱃ ﻋﻠﻢ ﺍﻟﺘﺎﺭﻳﺦ ﻹﺑﻄﺎﻝ ﻫﺬﻩ ﺍﻟﺪﻋﻮﻯ ﻓﻘﺎﻝ‪» :‬ﺇﻥ ﻗﺎﻟﻮﺍ ﺫﻟﻚ ﺑﺎﻋﺘﺒﺎﺭ ﺍﳌﻌﺎﺻﺮﻳﻦ ﳍﻢ ﻓﻘﺪ ﻋﺎﺻﺮ ﺍﻟﻘﻔﺎﻝ ﻭﺍﻟﻐﺰﺍﱄ ﻭﺍﻟﺮﺍﺯﻱ ﻭﺍﻟﺮﺍﻓﻌﻲ‬

‫ﻣﻦ ﺍﻷﺋﻤﺔ ﺍﻟﻘﺎﺋﻤﲔ ﺑﻌﻠﻮﻡ ﺍﻻﺟﺘﻬﺎﺩ ﻋﻠﻰ ﺍﻟﻮﻓﺎﺀ ﻭﺍﻟﻜﻤﺎﻝ ﲨﺎﻋﺔ ﻣﻨﻬﻢ‪ .‬ﻭﻣﻦ ﻛﺎﻥ ﻟﻪ ﺇﳌﺎﻡ ﺑﻌﻠﻢ ﺍﻟﺘﺎﺭﻳﺦ ﻭﺍﻹﻃﻼﻉ ﻋﻠﻰ ﺃﺣﻮﺍﻝ ﻋﻠﻤﺎﺀ ﺍﻹﺳﻼﻡ ﰲ ﻛﻞ ﻋﺼﺮ ﻻ‬

‫ﳜﻔﻰ ﻋﻠﻴﻪ ﻣﺜﻞ ﻫﺬﺍ‪ ،‬ﺑﻞ ﻗﺪ ﺟﺎﺀ ﺑﻌﺪﻫﻢ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻣﻦ ﲨﻊ ﺍﻪﻠﻟ ﻟﻪ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﻓﻮﻕ ﻣﺎ ﺍﻋﺘﺪﻩ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﰲ ﺍﻻﺟﺘﻬﺎﺩ«)]‪.([١٠٨‬‬

‫ﻭﺯﻳﺎﺩﺓ ﰲ ﺍﻟﺒﻴﺎﻥ ﻭﺍﻟﺘﺄﻛﻴﺪ‪ ،‬ﱂ ﻳﻘﻒ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻋﻨﺪ ﺣﺪ ﺍﺳﺘﻘﺮﺍﺀ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻹﺳﻼﻣﻲ ﻋﻤﻮﻣﺎً‪ ،‬ﺑﻞ ﺍ�ﺘﻘﻞ ﺇﱃ ﺗﺎﺭﻳﺦ ﺍﳌﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﺑﺎﻋﺘﺒﺎﺭ ﺃﻥ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺬﻳﻦ‬

‫ﺻﺮﺣﻮﺍ ﺑﻌﺪﻡ ﻭﺟﻮﺩ ﳎﺘﻬﺪ ﺷﺎﻓﻌﻴﺔ‪ ،‬ﻓﻘﺎﻝ‪:‬‬

‫»ﻭﳌﺎ ﻛﺎﻥ ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﺻﺮﺣﻮﺍ ﺑﻌﺪﻡ ﻭﺟﻮﺩ ﺍﺠﻤﻟﺘﻬﺪﻳﻦ ﺷﺎﻓﻌﻴﺔ ﻓﻬﺎ ﳓﻦ �ﺼﺮﹼﺡ ﻟﻚ ﻣﻦ ﻭﺟﺪ ﻣﻦ ﺍﻟﺸﺎﻓﻌﻴﺔ ﺑﻌﺪ ﻋﺼﺮﻫﻢ ﳑﻦ ﻻ ﳜﺎﻟﻒ ﳐﺎﻟﻒ ﰲ ﺃ�ﻪ ﲨﻊ‬

‫ﺃﺿﻌﺎﻑ ﻋﻠﻮﻡ ﺍﻻﺟﺘﻬﺎﺩ‪ ،‬ﻓﻤﻨﻬﻢ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﺗﻠﻤﻴﺬﻩ ﺍﺑﻦ ﺩﻗﻴﻖ ﺍﻟﻌﻴﺪ‪ ،‬ﺛﻢ ﺗﻠﻤﻴﺬﻩ ﺍﺑﻦ ﺳـﻴﺪ ﺍﻟﻨﺎﺱ‪ ،‬ﺛـﻢ ﺗﻠﻤﻴﺬﻩ ﺯﻳﻦ ﺍﻟﺪﻳﻦ ﺍﻟﻌﺮﺍﻗﻲ‪ ،‬ﺛﻢ ﺗﻠﻤﻴﺬﻩ ﺍﺑﻦ ﺣﺠﺮ‬

‫ﺍﻟﻌﺴﻘﻼ�ﻲ‪ ،‬ﺛﻢ ﺗﻠﻤﻴﺬﻩ ﺍﻟﺴﻴﻮﻃﻲ‪ .‬ﻓﻬﺆﻻﺀ ﺳﺘﺔ ﺃﻋﻼﻡ‪ ،‬ﻛﻞُ ﻭﺍﺣﺪﹴ ﻣﻨﻬﻢ ﺗﻠﻤﻴﺬ ﻣﻦ ﻗﺒﻠﻪ‪ ،‬ﻗﺪ ﺑﻠﻐﻮﺍ ﻣﻦ ﺍﳌﻌﺎﺭﻑ ﺍﻟﻌﻠﻤﻴﺔ ﻣﺎ ﻳﻌﺮﻓﻪ ﻣﻦ ﻳﻌﺮﻑ ﻣﺼﻨﻔﺎﲥﻢ ﺣﻖ‬

‫ﻣﻌﺮﻓﺘﻬﺎ‪ ،‬ﻭﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﺇﻣﺎﻡ ﻛﺒﲑ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﳏﻴﻂ ﺑﻌﻠﻮﻡ ﺍﻻﺟﺘﻬﺎﺩ ﺇﺣﺎﻃﺔ ﻣﺘﻀﺎﻋﻔﺔ‪ ،‬ﻋﺎﱂ ﺑﻌﻠﻮﻡ ﺧﺎﺭﺟﺔ ﻋﻨﻬﺎ‪ .‬ﺛﻢ ﰲ ﺍﳌﻌﺎﺻﺮﻳﻦ ﳍﺆﻻﺀ ﻛﺜﲑ ﻣﻦ‬

‫ﺍﳌﻤﺎﺛﻠﲔ ﳍﻢ‪ ،‬ﻭﺟﺎﺀ ﺑﻌﺪﻫﻢ ﻣﻦ ﻻ ﻳﻘﺼﺮ ﻋﻦ ﺑﻠﻮﻍ ﻣﺮﺍﺗﺒﻬﻢ‪ ،‬ﻭﺍﻟﺘﻌﺪﺍﺩ ﻟﺒﻌﻀﻬﻢ ﻓﻀﻼﹰ ﻋﻦ ﻛﻠﻬﻢ ﳛﺘﺎﺝ ﺇﱃ ﺑﺴﻂ ﻃﻮﻳﻞ«)]‪.([١٠٩‬‬

‫ﻛﻤﺎ ﺣﺎﻭﻝ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺃﻥ ﻳﻔﻨﹼﺪ ﺩﻋﻮﻯ ﻋﺪﻡ ﻭﺟﻮﺩ ﳎﺘﻬﺪ ﻣﻦ ﺩﺍﺧﻞ ﺍﳌﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ ﺫﺍﺗﻪ‪ ،‬ﺇﺫ �ﻘﻞ ﻋﻦ ﺍﻟﺰﺭﻛﺸﻲ ﻗﻮﻟﻪ‪» :‬ﻭﱂ ﳜﺘﻠﻒ ﺍﺛﻨﺎﻥ ﰲ ﺃﻥ ﺍﺑﻦ ﻋﺒﺪ‬

‫ﺍﻟﺴﻼﻡ ﺑﻠﻎ ﺭﺗﺒﺔ ﺍﻻﺟﺘﻬﺎﺩ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﺑﻦ ﺩﻗﻴﻖ ﺍﻟﻌﻴﺪ«‪ ،‬ﺛﻢ ﻋﻠّﻖ ﻗﺎﺋﻼﹰ‪» :‬ﻭﻫﺬﺍ ﺍﻹﲨﺎﻉ ﻣﻦ ﻫﺬﺍ ﺍﻟﺸﺎﻓﻌﻲ ﻳﻜﻔﻲ ﰲ ﻣﻘﺎﺑﻠﺔ ﺣﻜﺎﻳﺔ ﺍﻻﺗﻔﺎﻕ ﻣﻦ ﺫﻟﻚ ﺍﻟﺸﺎﻓﻌﻲ‬

‫ﺍﻟﺮﺍﻓﻌﻲ«)]‪ .([١١٠‬ﻳﻘﺼـﺪ ﻗﻮﻝ ﺍﻟﺮﺍﻓﻌﻲ‪» :‬ﺍﳋﻠﻖ ﻛﺎﳌﺘﻔﻘﻴـﻦ ﻋﻠـﻰ ﺃ�ﻪ ﻻ ﳎﺘﻬﺪ ﺍﻟﻴﻮﻡ«‪.‬‬

‫ﺍﻻﻋﺘﺒﺎﺭ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺇﻥ ﺍﻟﻘﻮﻝ ﺑﻌﺪﻡ ﺟﻮﺍﺯ ﻭﺟﻮﺩ ﳎﺘﻬﺪ ﺍﻗﺘﻀﻰ ﺍﻟﻘﻮﻝ ﺑﻮﺟﻮﺏ ﺗﻘﻠﻴﺪ ﺍﳌﺬﺍﻫﺐ ﺍﳌﺒﺘﺪﻋﺔ ﻭﺣﺼﺮ ﺍﳊﻖ ﻓﻴﻬﺎ ﻭﺣﺪﻫﺎ ﻭﺍﺳﺘﻘﺮ ﰲ ﺍﻟﻌﻘﻞ ﺍﻟﻔﻘﻬﻲ‪،‬‬

‫ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺸﻮﻛﺎ�ﻲ‪» :‬ﺃ�ﻪ ﻻ ﺍﺟﺘﻬﺎﺩ ﺑﻌﺪ ﺍﺳﺘﻘﺮﺍﺭ ﺍﳌﺬﺍﻫﺐ ﻭﺍ�ﻘﺮﺍﺽ ﺃﺋﻤﺘﻬﺎ« )]‪.([١١١‬ﻓﺄﺻﺒﺢ ﺍﻟﺘﻘﻠﻴﺪ ﺃﻣﺮﺍً ﻭﺍﺟﺒﺎً‪ ،‬ﻭﺍﻻﺟﺘﻬﺎﺩ ﺃﻣﺮﹰﺍ ﻣﻨﻜﺮﺍً‪.‬‬
 ‫ﻳﺆﻛﺪ ﻫﺬﺍ ﻣﺎ �ﻘﻠﻪ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻋﻠﻰ ﻟﺴﺎﻥ ﺃ�ﺼﺎﺭ ﺍﳌﺬﺍﻫﺐ ﺇﺫ ﻗﺎﻝ‪» :‬ﻓﻘﺎﻟﺖ ﻃﺎﺋﻔﺔ ﻣﻨﻬﻢ ﻟﻴﺲ ﻷﺣـﺪ ﺃﻥ ﳚﺘﻬﺪ ﺑﻌﺪ ﺃﺑﻲ ﺣﻨﻴﻔﺔ‪ ،‬ﻭﺃﺑﻲ ﻳﻮﺳﻒ‪ ،‬ﻭﺯﻓﺮ‪،‬‬

‫ﻭﺍﳍﺬﻳﻞ‪ ،‬ﻭﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ ﺍﻟﺸﻴﺒﺎ�ﻲ‪ ،‬ﻭﺍﳊﺴﻦ ﺍﺑﻦ ﺯﻳﺎﺩ ﺍﻟﻠﺆﻟﺆﻱ‪ ،‬ﻭﺇﱃ ﻫﺬﺍ ﺫﻫﺐ ﻏﺎﻟﺐ ﺍﳌﻘﻠﺪﺓ ﻣﻦ ﺍﳊﻨﻔﻴﺔ‪ ،‬ﻭﻗﺎﻝ ﺑﻜﺮ ﺑﻦ ﺍﻟﻌﻼﺀ ﺍﻟﻘﺸﲑﻱ ﺍﳌﺎﻟﻜﻲ‪"\ :‬ﻟﻴﺲ‬

‫ﻷﺣﺪ ﺃﻥ ﳚﺘﻬﺪ ﺑﻌﺪ ﺍﳌﺎﺋﺘﲔ ﻣﻦ ﺍﳍﺠﺮﺓ\"‪ ،‬ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ‪ :‬ﻟﻴﺲ ﻷﺣﺪ ﺃﻥ ﳚﺘﻬﺪ ﺑﻌﺪ ﺍﻷﻭﺯﺍﻋﻲ‪ ،‬ﻭﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ‪ ،‬ﻭﻭﻛﻴﻊ ﺑﻦ ﺍﳉﺮﺍﺡ‪ ،‬ﻭﻋﺒﺪ ﺍﻪﻠﻟ ﺑﻦ ﺍﳌﺒﺎﺭﻙ‪،‬‬

‫ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ ﻟﻴﺲ ﻷﺣﺪ ﺃﻥ ﳚﺘﻬﺪ ﺑﻌﺪ ﺍﻟﺸﺎﻓﻌﻲ«)]‪.([١١٢‬‬

‫ﻭﺍﳌﻼﺣﻆ ﰲ ﻫﺬﺍ ﺍﻻﺳﺘﺸﻬﺎﺩ ﺃﻥ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺭﻛﺰ ﻋﻠﻰ ﻣﺪﻋﻲ ﺧﻠﻮ ﺍﻟﻌﺼﺮ ﻋﻦ ﺍﺠﻤﻟﺘﻬﺪ ﺍﳌﻄﻠﻖ ﺍﳌﺴﺘﻘﻞ‪ ،‬ﻷ�ﻪ ﻻ ﻳﻌﺘﱪ ﻏﲑﻩ ﻣﻦ ﳎﺘﻬﺪﻱ ﺍﳌﺬﺍﻫﺐ ﻣﻦ ﺃﻫﻞ‬

‫ﺍﻻﺟﺘﻬﺎﺩ ﻛﻤﺎ ﺳﺒﻖ ﺑﻴﺎ�ﻪ‪ .‬ﻭﻟﻜﻦ ﰲ ﺍﳊﻘﻴﻘﺔ‪ ،‬ﺍﻷﻣﺮ ﺗﻌﺪﻯ ﺍﳊﻜﻢ ﺑﺎ�ﻌﺪﺍﻡ ﺍﺠﻤﻟﺘﻬﺪ ﺍﳌﻄﻠﻖ ﺇﱃ ﺍﳊﻜﻢ ﺑﺎ�ﻌﺪﺍﻡ ﳎﺘﻬﺪ ﺍﳌﺬﻫﺐ ﺃﻳﻀﺎً‪ .‬ﻗﺎﻝ ﺻﺎﺣﺐ \"ﻓﻮﺍﺗﺢ‬

‫ﺍﻟﺮﲪﻮﺕ ﺷﺮﺡ ﻣﺴﻠﻢ ﺍﻟﺜﺒﻮﺕ\"‪» :‬ﺛﻢ ﺇﻥ ﻣﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﺣﻜﻢ ﺑﻮﺟﻮﺏ ﺍﳋﻠﻮ ﻣﻦ ﺑﻌﺪ ﺍﻟﻌﻼﻣﺔ ﺍﻟﻨﺴﻔﻲ‪ ،‬ﻭﺍﺧﺘﺘﻢ ﺍﻻﺟـﺘﻬﺎﺩ ﺑﻪ‪ ،‬ﻭﻋﻨﻮﺍ ﺍﻻﺟﺘـﻬﺎﺩ ﻓـﻲ ﺍﳌﺬﻫـﺐ‪.‬‬

‫ﻭﺃﻣﺎ ﺍﻻﺟﺘﻬﺎﺩ ﺍﳌﻄﻠﻖ‪ ،‬ﻓﻘﺎﻟﻮﺍ ﺍﺧﺘﺘﻢ ﺑﺎﻷﺋﻤﺔ ﺍﻷﺭﺑﻌﺔ‪ ،‬ﺣﺘﻰ ﺃﻭﺟﺒﻮﺍ ﺗﻘﻠﻴﺪ ﻭﺍﺣﺪ ﻣﻦ ﻫﺆﻻﺀ ﺍﻷﺭﺑﻌﺔ«)]‪.([١١٣‬‬

‫ﻭﻗﺎﻝ ﻋﺎﱂ ﺍﻷﻗﻄﺎﺭ ﺍﻟﺸﺎﻣﻴﺔ ﺍﺑﻦ ﺃﺑﻲ ﺍﻟﺪﻡ‪ ،‬ﺑﻌﺪ ﺳﺮﺩﻩ ﺷﺮﻭﻁ ﺍﻻﺟﺘﻬﺎﺩ ﺍﳌﻄﻠﻖ‪» :‬ﻫﺬﻩ ﺍﻟﺸﺮﺍﺋﻂ ﻳﻌﺰ ﻭﺟﻮﺩﻫﺎ ﻓـﻲ ﺯﻣﺎ�ﻨﺎ ﻓـﻲ ﺷﺨﺺ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﺑﻞ ﻻ‬

‫ﻳﻮﺟﺪ ﰲ ﺍﻟﺒﺴﻴﻄﺔ ﺍﻟﻴﻮﻡ ﳎﺘﻬﺪ ﻣﻄﻠﻖ‪ ...‬ﺑﻞ ﻭﻻ ﳎﺘﻬﺪ ﰲ ﻣﺬﻫﺐ ﺇﻣﺎﻡ ﺗﻌﺘﱪ ﺃﻗﻮﺍﻟﻪ ﻭﺟﻮﻫﺎً ﳐﺮﺟﺔ ﻋﻠﻰ ﻣﺬﻫﺐ ﺇﻣﺎﻣﻪ«)]‪.([١١٤‬‬

‫ﻭﺍﳊﺎﺻﻞ ﺃﻥ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺑﻌﺪ ﺩﺭﺍﺳﺘﻪ ﺍﻟﺘﺤﻠﻴﻠﻴﺔ ﻷﺑﻌﺎﺩ ﻭﻣﺮﺗﻜﺰﺍﺕ ﺇﺷﻜﺎﻟﻴﺔ ﺟﻮﺍﺯ ﺧﻠﻮ ﺍﻟﻌﺼﺮ ﻋﻦ ﺍﺠﻤﻟﺘﻬﺪ‪ ،‬ﺧﻠﺺ ﺇﱃ ﺃﻥ ﻭﻗﻮﻉ ﺍﳋﻠﻮ ﳑﻨﻮﻉ ﺷﺮﻋﺎً ﻭﻋﻘﻼﹰ‬

‫ﻭﻭﺍﻗﻌﺎً‪ ،‬ﻭ ﺃﳖﺎ ﺩﻋﻮﻯ ﺑﺎﻃﻠﺔ ﻻ ﻳﻠﺰﻡ ﲠﺎ ﺃﺣﺪ ﻓﻘﺎﻝ‪:‬‬

‫»ﻭﺑﺎﳉﻤﻠﺔ ﻓﺘﻄﻮﻳﻞ ﺍﻟﺒﺤﺚ ﰲ ﻣﺜﻞ ﻫﺬﺍ ﻻ ﻳﺄﺗﻲ ﺑﻜﺜﲑ ﻓﺎﺋﺪﺓ‪ ،‬ﻓﺈﻥ ﺃﻣﺮﻩ ﺃﻭﺿﺢ ﻣﻦ ﻛﻞ ﻭﺍﺿﺢ‪ ،‬ﻭﻟﻴﺲ ﻣﺎ ﻳﻘﻮﻟﻪ ﻣﻦ ﻛﺎﻥ ﻣﻦ ﺃُﺳﺮﺍﺀ ﺍﻟﺘﻘﻠﻴﺪ ﺑﻼﺯﻡ ﳌﻦ ﻓـﺘﺢ ﺍﻪﻠﻟ‬

‫ﻋﻠﻴﻪ ﺃﺑﻮﺍﺏ ﺍﳌﻌﺎﺭﻑ‪ ،‬ﻭﺭﺯﻗـﻪ ﻣﻦ ﺍﻟﻌﻠﻢ ﻣﺎ ﳜﺮﺝ ﺑﻪ ﻋﻦ ﺗﻘﻠﻴﺪ ﺍﻟﺮﺟﺎﻝ‪ ..‬ﻭﻣﻦ ﺣﺼﺮ ﻓﻀﻞ ﺍﻪﻠﻟ ﻋﻠﻰ ﺑﻌﺾ ﺧﻠﻘﻪ‪ ،‬ﻭﻗﺼﺮ ﻓﻬﻢ ﻫﺬﻩ ﺍﻟﺸﺮﻳﻌﺔ ﺍﳌﻄﻬﺮﺓ ﻋﻠﻰ ﻣﻦ‬

‫ﺗﻘﺪﻡ ﻋﺼﺮﻩ‪ ،‬ﻓﻘﺪ ﲡﺮﺃ ﻋﻠﻰ ﺍﻪﻠﻟ ﻋﺰﹼ ﻭﺟﻞّ‪ ،‬ﺛﻢ ﻋﻠﻰ ﺷﺮﻳﻌﺘﻪ ﺍﳌﻮﺿﻮﻋﺔ ﻟﻜﻞ ﻋﺒﺎﺩﻩ‪ ،‬ﺛﻢ ﻋﻠﻰ ﻋﺒﺎﺩﻩ ﺍﻟﺬﻳﻦ ﺗﻌﺒﹼﺪﻫﻢ ﺍﻪﻠﻟ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺑﺎﻟﺴﻨﺔ«)]‪.([١١٥‬‬

‫ﺧﺎﻣﺴﺎً‪ :‬ﲡﺰﺅ ﺍﻻﺟﺘﻬﺎﺩ‪:‬‬

‫ﻣﻦ ﺍﳌﺴﺎﺋﻞ ﺍﻟﱵ ﻣﻴﹼﺰﺕ �ﻈﺮﻳﺔ ﺍﻻﺟﺘﻬﺎﺩ ﻋﻨﺪ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻭﺟﻌﻠﺘﻬﺎ ﺃﺳﺎﺱ ﺍﻟﺘﺠﺪﻳﺪ ﺍﻟﻔﻘﻬﻲ‪ ،‬ﻗﻀﻴﺔ ﲡﺰﺅ ﺍﻻﺟﺘﻬﺎﺩ‪ .‬ﻭﺍﳌﻘﺼﻮﺩ ﺑﺘﺠﺰﺅ ﺍﻻﺟﺘﻬﺎﺩ ﺃﻥ ﳚﺘﻬﺪ ﺍﻟﻌﺎﱂ‬

‫ﰲ ﺍﺳﺘﻨﺒﺎﻁ ﺑﻌﺾ ﺍﻷﺣﻜﺎﻡ ﺩﻭﻥ ﺑﻌﺾ)]‪.([١١٦‬ﻭﺃﻭﻝ ﻣﻦ ﺃﺛﺎﺭ ﻫﺬﻩ ﺍﻹﺷﻜﺎﻟﻴﺔ ﻭﺣﻜﻢ ﲜﻮﺍﺯﻫﺎ ﺍﻹﻣﺎﻡ ﺍﻟﻐﺰﺍﱄ ﰲ ﻛﺘﺎﺑﻪ ﺍﳌﺴﺘﺼﻔﻰ)]‪ ([١١٧‬ﻭﺗﺒﻌﻪ ﰲ ﺫﻟﻚ‬

‫ﲨﻬﻮﺭ ﺍﻷﺻﻮﻟﻴﲔ ﻛﺎﻵﻣﺪﻱ‪ ،‬ﻭﺍﻟﻘﺮﺍﰲ‪ ،‬ﻭﺍﺑﻦ ﺍﻟﻘﻴﻢ‪ ،‬ﻭﺍﺑﻦ ﺍﳍﻤﺎﻡ‪ ،‬ﻭﺍﺑﻦ ﺩﻗﻴﻖ ﺍﻟﻌﻴﺪ‪ ،‬ﻭﺍﺑﻦ ﺍﻟﺴﺒﻜﻲ‪ ،‬ﻭﺍﺑﻦ ﻗﺪﺍﻣﺔ‪ ،‬ﻭﻏﲑﻫﻢ)]‪.([١١٨‬ﺣﺠﺘﻬﻢ ﰲ ﺫﻟﻚ ﺃ�ﻪ ﻗﺪ‬

‫ﲤْﻜُﻦ ﺍﻟﻌﻨﺎﻳﺔ ﺑﺒﺎﺏ ﻣﻦ ﺍﻷﺑﻮﺍﺏ ﺍﻟﻔﻘﻬﻴﺔ ﺣﺘﻰ ﲢﺼﻞ ﺍﳌﻌﺮﻓﺔ ﲟﺄﺧﺬ ﺃﺣﻜﺎﻣﻪ‪ ،‬ﻭﺇﺫﺍ ﺣﺼﻠﺖ ﺍﳌﻌﺮﻓﺔ ﺑﺎﳌﺂﺧﺬ ﺃﻣﻜﻦ ﺍﻻﺟﺘﻬﺎﺩ)]‪.([١١٩‬‬

‫ﺃﻣﺎ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻓﻘﺪ ﺫﻫﺐ ﺇﱃ ﻋﺪﻡ ﺟﻮﺍﺯ ﲡﺰﺋﺔ ﺍﻻﺟﺘﻬﺎﺩ ﻟﺴﺒﺒﲔ‪ :‬ﺃﻭﳍﻤﺎ‪ :‬ﺗﻌﻠﻖ ﻋﻠﻮﻡ ﺍﻻﺟﺘﻬﺎﺩ ﺑﻌﻀﻬﺎ ﺑﺒﻌﺾ‪ ..‬ﻭﺛﺎ�ﻴﻬﻤﺎ‪ :‬ﺃﻥ ﺛﺒﻮﺕ ﻣﻠﻜﺔ ﺍﻻﺟﺘﻬﺎﺩ‬

‫ﲡﻌﻞ ﺍﻟﻌﺎﱂ ﻗﺎﺩﺭﺍً ﻋﻠﻰ ﺍﻻﺟﺘﻬﺎﺩ ﰲ ﲨﻴﻊ ﺃﺑﻮﺍﺏ ﻭﻣﺴﺎﺋﻞ ﺍﻟﻔﻘﻪ‪ .‬ﻭﻫﻮ ﻣﺎ ﺳﻄﺮﻩ ﰲ ﻗﻮﻟﻪ‪:‬‬

‫»ﺇﻥ ﻣﻦ ﻻ ﻳﻘﺘﺪﺭ ﻋﻠﻰ ﺍﻻﺟﺘﻬﺎﺩ ﰲ ﺑﻌﺾ ﺍﳌﺴﺎﺋﻞ ﻻ ﻳﻘﺘﺪﺭ ﻋﻠﻴﻪ ﰲ ﺍﻟﺒﻌﺾ ﺍﻵﺧﺮ‪ ،‬ﻭﺃﻛﺜﺮ ﻋﻠﻮﻡ ﺍﻻﺟﺘﻬﺎﺩ ﻳﺘﻌﻠﻖ ﺑﻌﻀﻬﺎ ﺑﺒﻌﺾ‪ ،‬ﻭﻳﺄﺧﺬ ﺑﻌﻀﻬﺎ ﲝﺠﺰﺓ ﺑﻌﺾ‪،‬‬

‫ﻭﻻ ﺳﻴﻤﺎ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﻋﻠﻮﻣﻪ ﻣﺮﺟﻌﻪ ﺇﱃ ﺛﺒﻮﺕ ﺍﳌﻠﻜﺔ‪ ،‬ﻓﺈﳖﺎ ﺇﺫﺍ ﲤﺖ ﻛﺎﻥ ﻣﻘﺘﺪﺭﺍً ﻋﻠﻰ ﺍﻻﺟﺘﻬﺎﺩ ﰲ ﲨﻴﻊ ﺍﳌﺴﺎﺋﻞ‪ ،‬ﻭﺇﻥ ﺍﺣﺘﺎﺝ ﺑﻌﻀﻬﺎ ﺇﱃ ﻓﺮﻳﺪ ﲝﺚ‪ ،‬ﻭﺇﻥ‬
 ‫�ﻘﺼﺖ ﱂ ﻳﻘﺘﺪﺭ ﻋﻠﻰ ﺷﻲﺀ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﻻ ﻳﺜﻖ ﻣﻦ �ﻔﺴﻪ ﻟﺘﻘﺼﲑﻩ‪ ،‬ﻭﻻ ﻳﺜﻖ ﺑﻪ ﺍﻟﻐﲑ‪ .‬ﻟﺬﻟﻚ ﻓﺈﻥ ﺍﺩﻋﻰ ﺑﻌﺾ ﺍﳌﻘﺼﺮﻳﻦ ﺑﺄ�ﻪ ﻗﺪ ﺍﺟﺘﻬﺪ ﰲ ﻣﺴﺄﻟﺔ‪ ،‬ﻓﺘﻠﻚ‬

‫ﺍﻟﺪﻋﻮﻯ ﺗﺒﲔ ﺑﻄﻼﳖﺎ ﺑﺄﻥ ﻳﺒﺤﺚ ﻣﻌﻪ ﻣﻦ ﻫﻮ ﳎﺘﻬﺪ ﺍﺟﺘﻬﺎﺩﺍً ﻣﻄﻠﻘﺎً‪ ،‬ﻓﺈ�ﻪ ﻳﻮﺭﺩ ﻋﻠﻴﻪ ﻣﻦ ﺍﳌﺴﺎﻟﻚ ﻭﺍﳌﺂﺧﺬ ﻣﺎ ﻻ ﻳﺘﻌﻘﻠﻪ«)]‪.([١٢٠‬‬

‫ﺛﻢ ﺇﻥ ﺷﺪﺓ ﲤﺴﻚ ﺍﻟﺸﻮﻛﺎ�ﻲ ﲟﻨﻊ ﲡﺰﺀ ﺍﻻﺟﺘﻬﺎﺩ ﺟﻌﻠﺘﻪ ﻳﺮﻓﺾ ﺍﻟﺘﻔﺮﻳﻖ ﺑﲔ ﻣﻌﺮﻓﺔ ﺑﺎﺏ ﻣﻦ ﺃﺑـﻮﺍﺏ ﺍﻟﻔﻘﻪ‪ ،‬ﻭﺑﻴـﻦ ﻣﻌﺮﻓﺔ ﻣﺴـﺄﻟﺔ ﻣﻦ ﻣﺴـﺎﺋﻠﻪ‪ ،‬ﺇﺫ ﺃﺟﺎﺯ ﺑﻌﺾ‬

‫ﺍﻟﻌﻠﻤﺎﺀ ﺍﻻﺟﺘﻬﺎﺩ ﰲ ﺍﻷﻭﻝ ﻭﻣﻨﻌﻮﺍ ﻣﻦ ﺍﻟﺜﺎ�ﻲ‪ .‬ﻭﻗﺪ ﺳﺠﻞ ﻫﺬﺍ ﺍﻟﺮﻓﺾ ﺑﻘﻮﻟﻪ‪:‬‬

‫»ﻭﻻ ﻓﺮﻕ ﻋﻨﺪ ﺍﻟﺘﺤﻘﻴﻖ ﰲ ﺍﻣﺘﻨﺎﻉ ﲡﺰﺅ ﺍﻻﺟﺘﻬﺎﺩ‪ ،‬ﻓﺈﳖﻢ ﻗﺪ ﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺃﻥ ﺍﺠﻤﻟﺘﻬﺪ ﻻ ﳚﻮﺯ ﻟﻪ ﺍﳊﻜﻢ ﺑﺎﻟﺪﻟﻴﻞ ﺣﺘﻰ ﳛﺼﻞ ﻟﻪ ﻏﻠﺒﺔ ﺍﻟﻈﻦ ﲝﺼﻮﻝ ﺍﳌﻘﺘﻀﻰ‬

‫ﻭﻋﺪﻡ ﺍﳌﺎ�ـﻊ‪ ،‬ﻭﺇﳕﺎ ﳛﺼﻞ ﺫﻟﻚ ﻟﻠﻤﺠﺘﻬﺪ ﺍﳌﻄﻠﻖ‪ ،‬ﻭﺃﻣﺎ ﻣﻦ ﺍﺩﻋﻰ ﺍﻹﺣﺎﻃﺔ ﲟﺎ ﳛﺘﺎﺝ ﺇﻟﻴﻪ ﻓـﻲ ﺑﺎﺏ ﺩﻭﻥ ﺑﺎﺏ‪ ،‬ﺃﻭ ﻓـﻲ ﻣﺴﺄﻟﺔ ﺩﻭﻥ ﻣﺴﺄﻟﺔ‪ ،‬ﻓﻼ ﳛﺼﻞ ﻟﻪ‬

‫ﺷﻲﺀ ﻣﻦ ﻏﻠﺒﺔ ﺍﻟﻈﻦ ﺑﺬﻟﻚ‪ ،‬ﻷ�ﻪ ﻻ ﻳﺰﺍﻝ ﳚﻮﹼﺯ ﺍﻟﻐﲑ ﻣﺎ ﻗﺪ ﺑﻠﻎ ﺇﻟﻴﻪ ﻋﻠﻤﻪ‪ ،‬ﻓﺈﻥ ﻗﺎﻝ ﻗﺪ ﻏﻠﺐ ﻇﻨﻪ ﺑﺬﻟﻚ ﻓﻬﻮ ﳎﺎﺯﻑ‪ ،‬ﻭﺗﺘﻀﺢ ﳎﺎﺯﻓﺘﻪ ﺑﺎﻟﺒﺤﺚ‬

‫ﻣﻌﻪ«)]‪.([١٢١‬‬

‫ﺇﻥ ﳏﺎﻭﻟﺔ ﻓﻬﻢ ﻣﻮﻗﻒ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻫﺬﺍ ﻓﻬﻤﺎً ﳛﻘﻖ ﺍﻻﺭﺗﺒﺎﻁ ﺍﻟﻌﻀﻮﻱ ﻭﺍﻻ�ﺴﺠﺎﻡ ﺍﻟﺪﺍﺧﻠﻲ ﺑﲔ ﻫﺬﺍ ﺍﻟﻌﻨﺼﺮ ﻭﺍﻟﻌﻨﺎﺻﺮ ﺍﻟﺴﺎﺑﻘﺔ ﰲ �ﻈﺮﻳﺔ ﺍﻻﺟﺘﻬﺎﺩ‪ ،‬ﻳﺆﻛﺪ ﺃﻥ‬

‫ﺭﻓﺾ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﳌﺒﺪﺃ ﲡﺰﺅ ﺍﻻﺟﺘﻬﺎﺩ ﺳﺒﺒﻪ ﺃﻣﺮﻳﻦ‪ :‬ﺃﻭﳍﻤﺎ‪ :‬ﺇﺯﺍﻟﺔ ﻓﻜﺮﺓ ﺻﻌﻮﺑﺔ ﺍﻻﺟﺘﻬﺎﺩ ﻭﺗﻌﺬﺭﻩ‪ ،‬ﻭﺗﺄﻛﻴﺪ ﻳﺴﺮ ﺷﺮﻭﻃﻪ‪ ،‬ﻭﲢﺼﻴﻞ ﻣﻠﻜﺘﻪ‪ ،‬ﻓﺈﺫﺍ ﺛﺒﺘﺖ‬

‫ﻣﻠﻜﺔ ﺍﻻﺟﺘﻬﺎﺩ‪ ،‬ﲤﻜﻦ ﺍﻟﻌﺎﱂ ﻣﻦ ﺍﻻﺟﺘﻬﺎﺩ ﰲ ﻛﻞ ﺍﻷﺣﻜﺎﻡ‪ .‬ﺛﺎ�ﻴﻬﻤﺎ‪ :‬ﺃﻥ ﺍﻻﺟﺘﻬﺎﺩ ﺍﳉﺰﺋﻲ ﻛﺎﻥ ﻫﻮ ﺍﳌﻨﻔﺬ ﺍﻟﺬﻱ ﻳﺘﻨﻔﺲ ﻣﻨﻪ ﺍﻟﻌﻠﻤﺎﺀ ﺑﻌﺪ ﻏﻠﻖ ﺑﺎﺏ ﺍﻻﺟﺘﻬﺎﺩ‪.‬‬

‫ﻗﺎﻝ ﺍﻟﺰﺣﻴﻠﻲ‪ ....» :‬ﻛﺎﻥ ‪ -‬ﺍﻻﺟﺘﻬﺎﺩ ﺍﳉﺰﺋﻲ‪ -‬ﻫﻮ ﺍﻟﻨﺎﻓﺬﺓ ﺍﻟﱵ ﺍﺳﺘﻄﺎﻉ ﲠﺎ ﺍﻟﻌﻠﻤﺎﺀ ﲣﻔﻴﻒ ﻏﻠﻮ ﺃﻭ ﺳﺪ ﺑﺎﺏ ﺍﻻﺟﺘﻬﺎﺩ‪� ،‬ﺰﻭﻻً ﲢﺖ ﻋﺎﻣﻞ ﺍﻟﻀﺮﻭﺭﺓ ﺃﻭ‬

‫ﺍﳊﺎﺟﺔ ﺍﻟﱵ ﺗﺼﺎﺩﻑ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﻛﻞ ﺯﻣﻦ ﻟﻺﻓﺘﺎﺀ ﰲ ﺣﻜﻢ ﺍﳊﻮﺍﺩﺙ ﺍﳌﺘﺠﺪﺩﺓ«)]‪.([١٢٢‬‬

‫ﻭﺣﻴﺚ ﺇﻥ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻗﺪ ﺃﺑﻄﻞ ﻫﺬﻩ ﺍﻟﺪﻋﻮﻯ ﻭﻓﻨﹼﺪ ﻣﺮﺗﻜﺰﻫﺎ ﺍﻟﺸﺮﻋﻲ‪ ،‬ﻭﻫﻮ ﺟﻮﺍﺯ ﺧﻠﻮ ﺍﻟﻌﺼﺮ ﻋﻦ ﺍﺠﻤﻟﺘﻬﺪ‪ ،‬ﻓﻤﺎ ﺍﻟﺪﺍﻋﻲ ﺇﱃ ﻓﺘﺢ ﻫﺬﺍ ﺍﳌﻨﻔﺬ ‪ -‬ﺍﻟﻘﻮﻝ‬

‫ﺑﺘﺠﺰﺅ ﺍﻻﺟﺘﻬﺎﺩ ‪ -‬ﺧﺎﺻﺔ ﻭﺃ�ـﻪ ﻻ ﻳﺮﻯ ﻗـﻴﺎﻡ ﻓﺮﺽ ﺍﻻﺟـﺘﻬﺎﺩ ﺇﻻّ ﺑﺎﺠﻤﻟﺘﻬﺪ ﺍﳌﻄﻠﻖ‪ ،‬ﻭﻏﲑﻩ ﻟﻴﺲ ﻣﻌﺪﻭﺩﺍً ﻣﻦ ﺃﻫﻞ ﺍﻻﺟﺘﻬﺎﺩ؟‬

‫ﺍﳌﻔﺮﺩﺓ ﺍﻟﺜﺎ�ﻴﺔ ﻭﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺍﻹﲨﺎﻉ ﻭﺍﻟﻘﻴﺎﺱ‪:‬‬

‫ﻣﻦ ﺍﳌﻔﺮﺩﺍﺕ ﺍﻷﺻﻮﻟﻴﺔ ﺍﻟﱵ ﺭﺍﺟﻌﻬﺎ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻭﺣﻘﻖ ﻣﺒﺎﺣﺜﻬﺎ‪ :‬ﺍﻹﲨﺎﻉ ﻭﺍﻟﻘﻴﺎﺱ‪ .‬ﺃﻣﺎ ﺍﻹﲨﺎﻉ‪ ،‬ﻓﻠﻢ ﻳﻌﺪﻩ ﺩﻟﻴﻼﹰ ﺷﺮﻋﻴﺎً‪ ،‬ﻟﻌﺪﻡ ﻭﺭﻭﺩ ﺩﻟﻴﻞ ﻋﻠﻰ ﺣﺠﻴﺘﻪ‪،‬‬

‫ﺣﻴﺚ ﻗﺎﻝ‪» :‬ﺇ�ﻪ ﻟﻴﺲ ﺑﺪﻟﻴﻞ ﺷﺮﻋﻲ ﻋﻠﻰ ﻓﺮﺽ ﺇﻣﻜﺎ�ﻪ‪ ،‬ﻟﻌﺪﻡ ﻭﺭﻭﺩ ﺩﻟﻴﻞ ﻳﺪﻝ ﻋﻠﻰ ﺣﺠﻴﺘﻪ«)]‪ .([١٢٣‬ﻭﻫﺬﺍ ﺍﳌﻮﻗﻒ ﺟﻌﻠﻪ ﻳﺮﻛﺰ ﰲ ﺩﺭﺍﺳﺘﻪ ﺍﻟﺘﺤﻘﻴﻘﻴﺔ‬

‫ﻟﻺﲨﺎﻉ ﻋﻠﻰ ﻣﻮﺿﻮﻉ ﺍﳊﺠﻴﺔ ﺃﻛﺜﺮ ﻣﻦ ﺗﺮﻛﻴﺰﻩ ﻋﻠﻰ ﺇﻣﻜﺎ�ﻴﺔ ﺍﻹﲨﺎﻉ ﰲ �ﻔﺴﻪ‪ ،‬ﻭﺇﻣﻜﺎﻥ ﺍﻟﻌﻠﻢ ﺑﻪ‪ ،‬ﻭﺇﻣﻜﺎﻥ �ﻘﻠﻪ‪.‬‬

‫ﻭﻣﺮﺗﻜﺰﻩ ﰲ �ﻔﻲ ﺣﺠﻴﺔ ﺍﻹﲨﺎﻉ ﺃ�ﻪ ﱂ ﻳﺮﺩ ﺩﻟﻴﻞ ﻋﻠﻰ ﺣﺠﻴﺘﻪ‪ ،‬ﻭﺃﻥ ﺃﺩﻟﺔ ﺍﻟﻘﺎﺋﻠﲔ ﲝﺠﻴﺘﻪ ﺧﺎﺭﺟﺔ ﻋﻦ ﳏﻞ ﺍﻟﻨـﺰﺍﻉ ﻭﻻ ﺗﺪﻝ ﻋﻠﻰ ﻣﻄﻠﻮﺏ ﺍﳌﺴﺘﺪﻟﲔ ﲠﺎ‪ ،‬ﻭﻫﻮ‬

‫ﺍﻋﺘﺒﺎﺭ ﻗﻮﻝ ﺍﺠﻤﻟﻤﻌﲔ ﺣﺠﺔ ﺷﺮﻋﻴﺔ ﺗﺼﲑ ﺩﻳﻨﺎً ﺛﺎﺑﺘﺎً ﻋﻠﻰ ﻛﻞ ﺍﻷﻣﺔ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ .‬ﺇﺫ ﻋﻠّﻖ ﻋﻠﻰ ﺍﺳﺘﺪﻻﳍﻢ ﺑﻘﻮﻟﻪ ﺗﻌﺎﻟـﻰ‪ )) :‬ﻭﹶﻛَﺬٰﻟﹺﻚﹶ ﺟﹶﻌﹶﻠْﻨﹶـٰﻜُﻢﹾ ﺃُﻣﱠﺔً ﻭﹶﺳﹶﻄًﺎ‬

‫ﻟّﺘَﻜُﻮ�ُﻮﺍْ ﺷﹸﻬﹶﺪﹶﺍﺀ ﻋﹶﻠَﻰ ٱﻟﻨﱠﺎﺱِ(( )ﺍﻟﺒﻘﺮﺓ‪ (١٤٣:‬ﺑﻘﻮﻟﻪ‪:‬‬

‫»ﻟﻴﺲ ﰲ ﺍﻵﻳﺔ ﺩﻻﻟﺔ ﻋﻠﻰ ﳏﻞ ﺍﻟﻨـﺰﺍﻉ ﺃﺻﻼﹰ‪ ،‬ﻓﺈﻥ ﺛﺒﻮﺕ ﻛﻮﻥ ﺃﻫﻞ ﺍﻹﲨﺎﻉ ﲟﺠﻤﻮﻋﻬﻢ ﻋﺪﻭﻻً ﻻ ﻳﺴﺘﻠﺰﻡ ﺃﻥ ﻳﻜﻮﻥ ﻗﻮﳍﻢ ﺣﺠﺔ ﺷﺮﻋﻴﺔ ﺗﻌﻢ ﲠﺎ ﺍﻟﺒﻠﻮﻯ‪ ،‬ﻓﺈﻥ‬

‫ﺫﻟﻚ ﺃﻣﺮ ﺇﱃ ﺍﻟﺸﺎﺭﻉ ﻻ ﺇﱃ ﻏﲑﻩ‪ ،‬ﻭﻏﺎﻳﺔ ﻣﺎ ﰲ ﺍﻵﻳﺔ ﺃﻥ ﻳﻜﻮﻥ ﻗﻮﳍﻢ ﻣﻘﺒﻮﻻً ﺇﺫﺍ ﺃﺧﱪﻭ�ﺎ ﻋﻦ ﺷﻲﺀ ﻣﻦ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﻭﺃﻣﺎ ﻛﻮﻥ ﺍﺗﻔﺎﻗﻬﻢ ﻋﻠﻰ ﺃﻣﺮ ﺩﻳﲏ ﻳﺼﲑ ﺩﻳﻨﺎً‬
 ‫ﺛﺎﺑﺘﺎً ﻋﻠﻴﻬﻢ ﻭﻋﻠﻰ ﻣﻦ ﺑﻌﺪﻫﻢ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻓﻠﻴﺲ ﰲ ﺍﻵﻳﺔ ﻣﺎ ﻳﺪﻝ ﻋـﻠﻰ ﻫﺬﺍ‪ ،‬ﻭﻻ ﻫﻲ ﻣﺴﻮﻗﺔ ﳍﺬﺍ ﺍﳌﻌﻨﻰ‪ ،‬ﻭﻻ ﺗﻘﺘﻀﻴﻪ ﲟﻄﺎﺑﻘﺔ ﻭﻻ ﺗﻀﻤﻦ ﻭﻻ‬

‫ﺍﻟﺘﺰﺍﻡ«)]‪.([١٢٤‬‬

‫ﻛﻤﺎ ﻋﻠّﻖ ﻋﻠﻰ ﺍﺳﺘﺪﻻﳍﻢ ﲝﺪﻳﺚ ﺍﻟﻨﱯ ‪» :e‬ﻻ ﺗﺰﺍﻝ ﻃﺎﺋﻔﺔ ﻣﻦ ﺃﻣﱵ ﻇﺎﻫﺮﻳﻦ ﻋﻠﻰ ﺍﳊﻖ ﺣﺘﻰ ﻳﺄﺗﻴﻬﻢ ﺃﻣﺮ ﺍﻪﻠﻟ ﻭﻫﻢ ﻇﺎﻫﺮﻭﻥ« ﺑﻘﻮﻟﻪ‪» :‬ﺇﻥ ﻏﺎﻳﺔ ﻣﺎ ﻓﻴﻪ ﺃ�ﻪ ‪e‬‬

‫ﺃﺧﺒـﺮ ﻋﻦ ﻃﺎﺋﻔﺔ ﻣﻦ ﺃﻣﺘﻪ ﺑﺄ�ـﻬﻢ ﻳﺘﻤﺴﻜﻮﻥ ﲟﺎ ﻫﻮ ﺍﳊﻖ‪ ،‬ﻭﻳﻈﻬﺮﻭﻥ ﻋﻠﻰ ﻏﲑﻫﻢ‪ ،‬ﻓﺄﻳﻦ ﻫﺬﺍ ﻣﻦ ﳏﻞ ﺍﻟﻨـﺰﺍﻉ؟«)]‪.([١٢٥‬‬

‫ﻭﻗﺪ ﺍﺳﺘﻨﺪ ﺍﻟﺸﻮﻛﺎ�ﻲ ﰲ ﻣﻮﻗﻔﻪ ﺍﻟﺮﺍﻓﺾ ﻟﻌﺪﹼ ﺍﻹﲨﺎﻉ ﻣﺼﺪﺭﺍً ﻣﻦ ﻣﺼﺎﺩﺭ ﺍﻟﺘﺸﺮﻳﻊ ﺍﻹﺳﻼﻣﻲ ﺑﻌﺪﻡ ﺇﻣﻜﺎﻥ ﻭﻗﻮﻋﻪ‪ ،‬ﻟﻌﺪﺓ ﻣﻮﺍ�ﻊ ﺃﳘﻬﺎ‪ :‬ﺍﺗﺴﺎﻉ ﺍﻟﺒﻼﺩ ﺍﻹﺳﻼﻣﻴﺔ‪،‬‬

‫ﻭﻛﺜﺮﺓ ﺍﳊﺎﻣﻠﲔ ﻟﻠﻌﻠﻢ‪ ،‬ﻭﺗﻌﺬﺭ ﺍﻻﺳـﺘﻘﺮﺍﺀ ﺍﻟﺘﺎﻡ ﳌﺎ ﻋـﻨﺪ ﻛﻞ ﻭﺍﺣـﺪ ﻣﻨﻬﻢ‪ ،‬ﻓﺈﻥ ﺍﻷﻋﻤﺎﺭ ﺍﻟﻄﻮﻳﻠﺔ ‪ -‬ﻛﻤﺎ ﻗﺎﻝ‪ -‬ﻻ ﺗﺘﺴﻊ ﻟﺬﻟﻚ ﻓﻀﻼﹰ ﻋﻦ ﺍﻷﻋﻤﺎﺭ‬

‫ﺍﻟﻘﺼﲑﺓ)]‪.([١٢٦‬‬

‫ﻭﺃﻣﺎ ﺍﻟﻘﻴﺎﺱ‪ :‬ﻓﻠﻢ ﻳﻌﺪﻩ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ‪ -‬ﺧﻼﻓﺎً ﳌﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺍﳉﻤﻬﻮﺭ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﲔ ﻭﺍﻟﻔﻘﻬﺎﺀ ﻭﺍﳌﺘﻜﻠﻤﲔ ‪ -‬ﺃﺻﻼﹰ ﻣﻦ ﺃﺻﻮﻝ ﺍﻟﺸﺮﻳﻌﺔ ﻳﹸﺴﺘﺪﻝ ﺑﻪ‬

‫ﻋﻠﻰ ﺍﻷﺣﻜﺎﻡ ﺍﻟﱵ ﻳﺮﺩ ﲠﺎ ﺍﻟﺴﻤﻊ‪ ،‬ﺣﻴﺚ ﻗﺎﻝ‪» :‬ﻓﺎﻟﻘﻴﺎﺱ ﺍﻟﺬﻱ ﻳﺬﻛﺮﻩ ﺃﻫﻞ ﺍﻷﺻﻮﻝ ﻟﻴﺲ ﺑﺪﻟﻴﻞ ﺷﺮﻋﻲ ﺗﻘﻮﻡ ﺑﻪ ﺍﳊﺠﺔ ﻋﻠﻰ ﺃﺣﺪ ﻣﻦ ﻋﺒﺎﺩ ﺍﻪﻠﻟ‪ ،‬ﻭﻻ ﺟﺎﺀ‬

‫ﺩﻟﻴﻞ ﺷـﺮﻋﻲ ﻳﺪﻝ ﻋﻠﻰ ﺣﺠﻴﺘﻪ‪ ،‬ﻭﺇﻥ ﺯﻋـﻢ ﺫﻟﻚ ﻣﻦ ﻻ ﺧﱪﺓ ﻟﻪ ﺑﺎﻷﺩﻟﺔ ﺍﻟﺸﺮﻋﻴﺔ ﻭﻻ ﺑﻜﻴﻔﻴﺔ ﺍﻻﺳﺘﺪﻻﻝ ﲠﺎ«)]‪.([١٢٧‬‬

‫ﻭﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﱂ ﻳﻨﻒ ﻛﻞ ﻣﺎ ﻳﺴـﻤﻰ ﻗﻴﺎﺳﺎً‪ ،‬ﺑﻞ ﺍﺳﺘﺜﻨﻰ ﻣﺎ ﻛﺎﻥ ﻣﻨﺼﻮﺻﺎً ﻋﻠﻰ ﻋﻠﺘﻪ‪ ،‬ﺃﻭ ﻣﻘﻄﻮﻋﺎً ﻓﻴﻪ ﺑﻨﻔﻲ ﺍﻟﻔﺎﺭﻕ‪ ،‬ﺃﻭ ﻛﺎﻥ ﻣﻦ ﻓﺤﻮﻯ ﺍﳋﻄﺎﺏ‪ ،‬ﺃﻭ ﳊﻦ‬

‫ﺍﳋﻄﺎﺏ‪ ،‬ﻓﻘﺎﻝ‪» :‬ﻓﺎﻋﻠﻢ ﺃﻥ ﺍﻟﻘﻴﺎﺱ ﺍﳌﺄﺧﻮﺫ ﺑﻪ ﻫﻮ ﻣﺎ ﻭﻗﻊ ﺍﻟﻨﺺ ﻋﻠﻰ ﻋﻠﺘﻪ‪ ،‬ﻭﻣﺎ ﻗﻄﻊ ﻓﻴﻪ ﺑﻨﻔﻲ ﺍﻟﻔﺎﺭﻕ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ ﻣﻦ ﺑﺎﺏ ﻓﺤﻮﻯ ﺍﳋﻄﺎﺏ‪ ،‬ﺃﻭ ﳊﻦ‬

‫ﺍﳋﻄﺎﺏ‪ ،‬ﻋﻠﻰ ﺍﺻﻄﻼﺡ ﻣﻦ ﻳﺴﻤﻰ ﺫﻟﻚ ﻗﻴﺎﺳﺎً‪ ،‬ﻭﻗﺪ ﻗﺪﻣﻨﺎ ﺃ�ﻪ ﻣﻦ ﻣﻔﻬﻮﻡ ﺍﳌﻮﺍﻓﻘﺔ«)]‪.([١٢٨‬‬

‫ﺇﻥﹼ ﺍﻟﺪﺭﺍﺳﺔ ﺍﳌﺴﺘﻔﻴﻀﺔ ﻟﻨﻈﺮﻳﺔ ﺍﻟﻘﻴﺎﺱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺗﺒﻴﹼﻦ ﺃ�ﻪ ﺭﻓﺾ ﺍﻟﻘﻴﺎﺱ ﻋﻠﻰ ﻣﺴﺘﻮﻳﲔ‪ .‬ﺃﻭﻻً‪ :‬ﺭﻓﻀﻪ ﻛﺪﻟﻴﻞ ﺷﺮﻋﻲ‪ ،‬ﺃﻱ ﺑﻮﺻﻔﻪ ﻣﺼﺪﺭﺍً‬

‫ﻟﻸﺣﻜﺎﻡ‪ ..‬ﺛﺎ�ﻴﺎً‪ :‬ﺭﻓﻀﻪ ﻛﻤﻨﻬﺞ ﻟﻠﺒﺤﺚ ﻋﻦ ﺍﳊﻜﻢ ﺍﻟﺸﺮﻋﻲ‪.‬‬

‫ﺃﻣﺎ ﺭﻓﻀﻪ ﻟﻠﻘﻴﺎﺱ ﻛﺪﻟﻴﻞ ﺷﺮﻋﻲ ﻣﺴﺘﻘﻞ ﻓﻴﻌﻮﺩ ﺇﱃ ﺳﺒﺒﲔ‪:‬‬

‫ﺍﻟﺴﺒﺐ ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﺍﳌﺜﺒﺘﲔ ﻟﻠﻘﻴﺎﺱ ﻗﺪ ﺍﺳﺘﺪﻟﻮﺍ ﺑﺂﻳﺎﺕ ﻻ ﺗﺪﻝ ﰲ �ﻈﺮﻩ ﻋﻠﻰ ﺣﺠﻴﺘﻪ‪ ،‬ﻻ ﲟﻄﺎﺑﻘﺔ‪ ،‬ﻭﻻ ﺗﻀﻤﻦ‪ ،‬ﻭﻻ ﺍﻟﺘﺰﺍﻡ)]‪ ([١٢٩‬ﻣﻨﻬﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪)) :‬ﻓَٱﻋﹾﺘَﺒِﺮﹸﻭﺍْ‬

‫ﻳٰﺄُﻭﹾﻟﹺﻰ ٱﻻْﺑﹾﺼﹶـٰﺮِ(( )ﺍﳊﺸﺮ‪ ،(٢:‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪)) :‬ﻓَﺠﹶﺰﹶﺍﺀ ﻣﹼﺜْﻞُ ﻣﹶﺎ ﻗَﺘَﻞَ ﻣﹺﻦﹶ ٱﻟﻨﱠﻌﹶﻢِ(( )ﺍﳌﺎﺋﺪﺓ‪ ،(٩٥ :‬ﻭﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞّ‪)) :‬ﻭﹶﻟَﻮﹾ ﺭﹶﺩﱡﻭﻩﹸ ﺇِﻟَﻰ ٱﻟﺮﱠﺳﹸﻮﻝِ ﻭﹶﺇِﻟَﻰٰ ﺃُﻭﹾﻟﹺﻰ ٱﻻْﻣﹾﺮِ ﻣﹺﻨﹾﻬﹸﻢﹾ‬

‫ﻟَﻌﹶﻠﹺﻤﹶﻪﹸ ٱﻟﱠﺬﹺﻳﻦﹶ ﻳﹶﺴﹾﺘَﻨﹾﺒِﻄُﻮ�َﻪﹸ ﻣﹺﻨﹾﻬﹸﻢﹾ(( )ﺍﻟﻨﺴﺎﺀ‪ ، (٨٣ :‬ﻛﻤﺎ ﺍﺳﺘﺪﻟﻮﺍ ﺑﺄﺣﺎﺩﻳﺚ ﺧﺎﺭﺟﺔ ﻋﻦ ﳏﻞ ﺍﻟﻨـﺰﺍﻉ؛ ﻣﺜﻞ‪ :‬ﺣﺪﻳﺚ ﺍﻟﻨﱯ ‪ e‬ﳌﻌﺎﺫ ﺑﻦ ﺟﺒﻞ ﻋﻨﺪﻣﺎ ﺑﻌﺜﻪ ﺇﱃ‬

‫ﺍﻟﻴﻤﻦ‪ ،‬ﺇﺫ ﺍﻋﺘﱪﻭﺍ ﻗﻮﻟﻪ »ﺃﺟﺘﻬﺪ ﺭﺃﻳﻲ ﻭﻻ ﺁﻟﻮﺍ« ﺩﻟﻴﻞ ﻋﻠﻰ ﺣﺠﻴﺔ ﺍﻟﻘﻴﺎﺱ‪ ،‬ﻟﻜﻦ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻓﺴﹼﺮ ﺍﻻﺟﺘﻬﺎﺩ ﺑﺎﻟﺮﺃﻱ ﺑﺄ�ﻪ ﺍﺳﺘﻔﺮﺍﻍ ﺍﳉﻬﺪ ﰲ ﺍﻟﻄﻠﺐ ﻟﻠﺤﻜﻢ ﻣﻦ‬

‫ﺍﻟﻨﺼﻮﺹ ﺍﳋﻔﻴﺔ؛ ﻭﻋﻠﻰ ﺍﻟﺘﺴﻠﻴﻢ ﺑﺄ�ﻪ ﻳﺪﻝ ﻋﻠﻰ ﺍﻟﻘﻴﺎﺱ ﻓﺈ�ﻪ ﻛﻤﺎ ﻗﺎﻝ‪:‬‬

‫»ﻻ ﺩﻻﻟﺔ ﻟﻠﺤﺪﻳﺚ ﺇﻻ ﻋﻠﻰ ﺍﻟﻌﻤﻞ ﺑﺎﻟﻘﻴﺎﺱ ﰲ ﺃﻳﺎﻡ ﺍﻟﻨﺒﻮﺓ‪ ،‬ﻷﻥ ﺍﻟﺸﺮﻳﻌﺔ ﺇﺫ ﺫﺍﻙ ﱂ ﺗﻜﻤﻞ‪ ،‬ﻓﻴﻤﻜﻦ ﻋﺪﻡ ﻭﺟﺪﺍﻥ ﺍﻟﺪﻟﻴﻞ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻭﺃﻣﺎ ﺑﻌﺪ ﺃﻳﺎﻡ ﺍﻟﻨﺒﻮﺓ‬

‫ﻓﻘﺪ ﻛﻤﻞ ﺍﻟﺸﺮﻉ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ‪ )) :‬ٱﻟْﻴﹶﻮﹾﻡﹶ ﺃَﻛْﻤﹶﻠْﺖﹸ ﻟَﻜُﻢﹾ ﺩﹺﻳﻨﹶﻜُﻢﹾ(( )ﺍﳌﺎﺋﺪﺓ‪ ،(٣:‬ﻭﻻ ﻣﻌﻨﻰ ﻟﻺﻛﻤﺎﻝ ﺇﻻّ ﻭﻓﺎﺀ ﺍﻟﻨﺼﻮﺹ ﲟﺎ ﳛﺘﺎﺝ ﺇﻟﻴﻪ ﺃﻫﻞ ﺍﻟﺸـﺮﻉ‪ ،‬ﺇﻣﺎ ﺑﺎﻟﻨﺺ ﻋـﻠﻰ‬

‫ﻛـﻞ ﻓﺮﺩ‪ ،‬ﺃﻭ ﺑﺎ�ﺪﺭﺍﺝ ﻣﺎ ﳛﺘﺎﺝ ﺇﻟﻴﻪ ﲢﺖ ﺍﻟﻌﻤﻮﻣﺎﺕ ﺍﻟﺸﺎﻣﻠﺔ‪ ،‬ﻭﳑﺎ ﻳﺆﻳﹼﺪ ﺫﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪)) :‬ﻣﱠﺎ ﻓَﺮﱠﻃْﻨﹶﺎ ﻓﹺﻰ ٱﻟﻜﹺﺘَـٰﺐِ ﻣﹺﻦ ﺷﹶىﹾﺀ(( )ﺍﻷ�ﻌﺎﻡ‪.([١٣٠])« (٣٨:‬‬
 ‫ﻛﻤﺎ ﺭﺩ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺍﺳﺘﺪﻻﳍﻢ ﲟﺎ ﺛﺒﺖ ﻋﻦ ﺍﻟﻨﱯ ‪ e‬ﻣﻦ ﻗﻴﺎﺳﺎﺕ ﻗﺎﺋﻼﹰ‪» :‬ﻫﺬﻩ ﺍﻷﻗﻴﺴﺔ ﺻﺎﺩﺭﺓ ﻋﻦ ﺍﻟﺸﺎﺭﻉ ﺍﳌﻌﺼﻮﻡ‪ ،‬ﺍﻟﺬﻱ ﻳﻘﻮﻝ ﺍﻪﻠﻟ ﺳﺒﺤﺎ�ﻪ ﻓﻴﻤﺎ‬

‫ﺟﺎﺀ�ﺎ ﺑﻪ ﻋﻨﻪ‪)) :‬ﺇِﻥﹾ ﻫﹸﻮﹶ ﺇِﻻﱠ ﻭﹶﺣﹾﻰﹲ ﻳﹸﻮﺣﹶﻰٰ(( )ﺍﻟﻨﺠﻢ‪ ،(٤:‬ﻭﻳﻘﻮﻝ ﰲ ﻭﺟﻮﺏ ﺍﺗﺒﺎﻋﻪ‪)) :‬ﻭﹶﻣﹶﺎ ﺀﺍﺗَـٰﻜُﻢﹸ ٱﻟﺮﱠﺳﹸﻮﻝُ ﻓَﺨُﺬُﻭﻩﹸ ﻭﹶﻣﹶﺎ َ�ﻬﹶـٰﻜُﻢﹾ ﻋﹶﻨﹾﻪﹸ ﻓَٱ�ﺘَﻬﹸﻮﺍْ (( )ﺍﳊﺸﺮ‪،(٧:‬‬

‫ﻭﺫﻟﻚ ﺧﺎﺭﺝ ﻋﻦ ﳏﻞ ﺍﻟﻨـﺰﺍﻉ‪ ،‬ﻓﺈﻥ ﺍﻟﻘﻴﺎﺱ ﺍﻟﺬﻱ ﻛﻼﻣﻨﺎ ﻓﻴﻪ ﺇﳕﺎ ﻫﻮ ﻗﻴﺎﺱ ﻣﻦ ﱂ ﺗﺜﺒﺖ ﻟﻪ ﺍﻟﻌﺼﻤﺔ‪ ،‬ﻭﻻ ﻭﺟﺐ ﺍﺗﺒﺎﻋﻪ‪ ،‬ﻭﻻ ﻛﺎﻥ ﻛﻼﻣﻪ ﻭﺣﻴﺎً‪ ،‬ﺑﻞ ﻣﻦ ﺟﻬﺔ‬

‫�ﻔﺴﻪ ﺍﻷﻣﺎﺭﺓ ﻭﺑﻌﻘﻠﻪ ﺍﳌﻐﻠﻮﺏ ﺑﺎﳋﻄﺄ‪ .‬ﻭﻗﺪ ﻗﺪﻣﻨﺎ ﺃ�ﻪ ﻭﻗﻊ ﺍﻻﺗﻔﺎﻕ ﻋﻠﻰ ﻗﻴﺎﻡ ﺍﳊﺠﺔ ﺑﺎﻟﻘﻴﺎﺳﺎﺕ ﺍﻟﺼﺎﺩﺭﺓ ﻋﻨﻪ ‪.([e»([131‬‬

‫ﺃﻣﺎ ﺍﺳﺘﺪﻻﳍﻢ ﺑﺈﲨﺎﻉ ﺍﻟﺼﺤﺎﺑﺔ ﻋﻠﻰ ﺣﺠﻴﺔ ﺍﻟﻘﻴﺎﺱ‪ ،‬ﻓﻘﺪ �ﻔﻰ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺣﺼﻮﻟﻪ‪ ،‬ﻭﺃﻛﺪ ﺃ�ﻪ ﻟﻮﺣﺪﺙ »ﻟﻜﺎﻥ ﺫﻟﻚ ﺇﳕﺎ ﻫﻮ ﻋﻠﻰ ﺍﻟﻘﻴﺎﺳﺎﺕ ﺍﻟﱵ ﻭﻗـﻊ‬

‫ﺍﻟﻨﺺ ﻋﻠﻰ ﻋﻠﺘﻬﺎ‪ ،‬ﻭﺍﻟﱵ ﻗﻄـﻊ ﻓﻴﻬﺎ ﺑﻨﻔﻲ ﺍﻟﻔﺎﺭﻕ‪ ،‬ﻓﻤﺎ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺃﳖﻢ ﻗﺎﻟﻮﺍ ﲜﻤﻴﻊ ﺃ�ﻮﺍﻉ ﺍﻟﻘﻴﺎﺱ ﺍﻟﺬﻱ ﺍﻋﺘﱪﻩ ﻛﺜﲑ ﻣﻦ ﺍﻷﺻﻮﻟﻴﻴـﻦ ﻭﺃﺛﺒﺘﻮﻩ ﲟﺴﺎﻟﻚ ﺗﺘﻐﻠﻐﻞ ﻓﻴﻬﺎ‬

‫ﺍﻟﻌﻘﻮﻝ ﺣﺘﻰ ﺗﺄﺗﻲ ﲟﺎ ﻟﻴﺲ ﻣﻦ ﺍﻟﺸﺮﻉ ﰲ ﻭﺭﺩ ﻭﻻ ﺻﺪﺭ؟«)]‪.([١٣٢‬‬

‫ﺍﻟﺴﺒﺐ ﺍﻟﺜﺎ�ﻲ‪ :‬ﺃﻥ ﺍﻷﻗﻴﺴﺔ ﺍﻟﺜﻼﺛﺔ ﺍﻟﱵ ﺍﺳﺘﺜﻨﺎﻫﺎ ﻣﻦ ﺍﻟﻨﻔﻲ ﺍﻟﻌﺎﻡ‪ ،‬ﻭﻗﺎﻝ ﲝﺠﻴﺘﻬﺎ‪ ،‬ﻣﺪﻟﻮﻝ ﻋﻠﻴﻬﺎ ﺑﺪﻟﻴﻞ ﺍﻷﺻﻞ‪ ،‬ﻣﺸﻤﻮﻟﺔ ﺑﻪ‪ ،‬ﻣﻨﺪﺭﺟﺔ ﲢﺘﻪ‪ ،‬ﺣﻴﺚ ﻗﺎﻝ ﰲ‬

‫ﺑﻴﺎﻥ ﺫﻟﻚ‪:‬‬

‫»ﻭﺃﻣﺎ ﻣﺎ ﻛﺎ�ﺖ ﺍﻟﻌﻠﺔ ﻓﻴﻪ ﻣﻨﺼﻮﺻﺔ‪ ،‬ﻓﺎﻟﺪﻟﻴﻞ ﻫﻮ ﺫﻟﻚ ﺍﻟﻨﺺ ﻋﻠﻰ ﺍﻟﻌﻠـﺔ‪ ،‬ﻷﻥ ﺍﻟﺸﺎﺭﻉ ﻛﺄ�ﻪ ﺻﺮﺡ ﺑﺎﻋﺘﺒﺎﺭﻫﺎ ﺇﺫﺍ ﻭﺟﺪﺕ ﰲ ﺷﻲﺀ ﻣﻦ ﺍﳌﺴﺎﺋﻞ ﻣﻦ ﻏﲑ ﻓﺮﻕ‬

‫ﺑﲔ ﻛﻮ�ﻪ ﺃﺻﻼﹰ ﺃﻭ ﻓﺮﻋﺎً‪ .‬ﻭﻫﻜﺬﺍ ﻣﺎ ﻭﻗﻊ ﺍﻟﻘﻄﻊ ﻓﻴﻪ ﺑﻨﻔﻲ ﺍﻟﻔﺎﺭﻕ‪ ،‬ﻓـﺈ�ﻪ ﲠﺬﺍ ﺍﻟﻘﺪﺭ ﻗﺪ ﺻﺎﺭ ﺍﻷﻣﺮﺍﻥ ﺍﻟﻠﺬﺍﻥ ﻻ ﻓﺎﺭﻕ ﺑﻴﻨﻬﻤﺎ ﺷﻴﺌﺎً ﻭﺍﺣـﺪﺍً‪ ،‬ﻣﺎ ﺩﻝ ﻋﻠﻰ‬

‫ﺃﺣﺪﳘﺎ ﺩﻝّ ﻋﻠﻰ ﺍﻵﺧﺮ ﻣـﻦ ﺩﻭﻥ ﺗﻌـﺪﻳﺔ‪ ،‬ﻭﻻ ﺍﻋﺘﻤـﺎﺩ ﺃﺻﻠﻴﺔ ﻭﻻ ﻓﺮﻋﻴﺔ‪ .‬ﻭﺃﻣﺎ ﻓﺤﻮﻯ ﺍﳋﻄﺎﺏ ﻭﳊﻨﻪ‪ ،‬ﻓﻬﺬﺍﻥ ﺭﺍﺟﻌﺎﻥ ﺇﱃ ﺍﳌﻔﻬﻮﻡ ﻭﺍﳌﻨﻄﻮﻕ‪ ،‬ﻭﺇﻥ ﲰﺎﳘﺎ‬

‫ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺑﻘﻴﺎﺱ ﺍﻟﻔﺤﻮﻯ«)]‪.([١٣٣‬‬

‫ﻣﻦ ﻫﻨﺎ ﺍﺳﺘﻨﺘﺞ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺃﻥ ﺗﺴﻤﻴﺔ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﺑﺎﻟﻘﻴﺎﺱ ﺇﳕﺎ ﻫﻮ ﳎﺮﺩ ﺍﺻﻄﻼﺡ ﻓﻘﺎﻝ‪» :‬ﻭﺇﻥ ﻛﺎﻥ ‪ -‬ﺍﻟﻘﻴﺎﺱ‪ -‬ﻣﻊ ﺍﻟﻘﻄﻊ ﺑﻨﻔﻲ ﺍﻟﻔﺎﺭﻕ‪ ،‬ﺃﻭ ﻛﺎﻥ ﺑﺜﺒﻮﺕ ﺍﻟﻔﺮﻕ‬

‫ﺑﻔﺤﻮﻯ ﺍﳋﻄﺎﺏ ﺃﻭ ﻛﺎ�ﺖ ﺍﻟﻌﻠﺔ ﻣﻨﺼﻮﺻﺔ‪ ،‬ﻓﻬﺬﺍ ﻭﺇﻥ ﺃﻃﻠﻖ ﻋﻠﻴﻪ ﺍﺳﻢ ﺍﻟﻘﻴﺎﺱ ﻓﻬـﻮ ﺩﺍﺧﻞ ﺩﻻﻟﺔ ﺍﻷﺻﻞ‪ ،‬ﻣﺸﻤﻮﻝ ﲟﺎ ﺩﻝّ ﻋﻠﻴﻪ‪ ،‬ﻣﺄﺧﻮﺫ ﻣﻨﻪ‪ ،‬ﻭﺗﺴﻤﻴﺘﻪ ﻗﻴﺎﺳﺎً‬

‫ﺇﳕﺎ ﻫﻮ ﳎﺮﺩ ﺍﺻﻄﻼﺡ«)]‪ ..([١٣٤‬ﻭﲠﺬﺍ ﺍﻻﻋﺘﺒﺎﺭ ﱂ ﻳﻌﺪ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺍﻟﻘﻴﺎﺱ ﺩﻟﻴﻼﹰ ﺷﺮﻋﻴﺎً ﻣﺴﺘﻘﻼﹰ‪ ،‬ﺑﻞ ﺻﺮﹼﺡ ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ ﺑﺄ�ﻪ ﻣﻦ ﻣﻔﻬﻮﻡ‬

‫ﺍﳌﻮﺍﻓﻘﺔ)]‪.([١٣٥‬‬

‫ﺃﻣﺎ ﺭﻓﻀﻪ ﻟﻠﻘﻴﺎﺱ ﻛﻤﻨﻬﺞ ﻟﻠﺒﺤﺚ ﻋﻦ ﺍﳊﻜﻢ ﺍﻟﺸﺮﻋﻲ‪ ،‬ﻓﲑﺟﻊ ﻛﺬﻟﻚ ﺇﱃ ﺳﺒﺒﲔ‪:‬‬

‫ﺍﻟﺴﺒﺐ ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﺍﳌﺴـﺎﺋﻞ ﺍﻷﺻﻮﻟﻴﺔ ﺗﺴﺘﻔﺎﺩ ﻣﻦ ﻟﻐﺔ ﺍﻟﻌﺮﺏ‪ ،‬ﺃﻭ ﻣﻦ ﺩﻟﻴﻞ ﺷﺮﻋﻲ‪ ،‬ﺃﻭ ﻣﻦ ﻋﻠﻢ ﻣﻦ ﺍﻟﻌـﻠﻮﻡ ﺍﳌﻌﺘﱪﺓ ﻓـﻲ ﺍﻟﱰﺟﻴﺢ‪ ،‬ﻭﻣﺎ ﻻ ﻳﺮﺟﻊ ﻣﻦ ﻣﺴﺎﺋﻞ ﻫﺬﺍ‬

‫ﺍﻟﻔﻦ ﺇﱃ ﻫﺬﻩ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ ﻓﻬﻮ ﻣﻦ ﻋﻠﻢ ﺍﻟﺮﺃﻱ ﺍﳌﺬﻣﻮﻡ)]‪.([١٣٦‬‬

‫ﻭﻣﺪﻟﻮﻝ ﻣﺼﻄﻠﺢ ﺍﻟﺮﺃﻱ ﺍﳌﺬﻣﻮﻡ ﻋﻨﺪ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻫﻮ ﻣﺎ »ﻛﺎﻥ ﰲ ﻣﻌﺎﺭﺿﺔ ﺃﺩﻟﺔ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﺃﻭ ﻛﺎﻥ ﺑﺎﳋﺮﺹ ﻭﺍﻟﻈﻦ ﻣﻊ ﺍﻟﺘﻘﺼﲑ ﻋﻦ ﻣﻌﺮﻓﺔ ﺍﻟﻨﺼﻮﺹ‪ ،‬ﺃﻭ‬

‫ﻛﺎﻥ ﻣﺘﻀـﻤﻨﺎً ﺗﻌﻄﻴﻞ ﺃﲰﺎﺀ ﺍﻪﻠﻟ ﺗﻌﺎﻟـﻰ ﻭﺻﻔـﺎﺗﻪ‪ ،‬ﺃﻭ ﻛﺎﻥ ﳑﺎ ﺃﺣﺪﺛﺖ ﺑﻪ ﺍﻟﺒﺪﻉ ﻭﻏﻴـﺮﺕ ﺑﻪ ﺍﻟﺴﻨﻦ«)]‪ .([١٣٧‬ﻭﻣﺎ ﺩﺍﻡ ﺍﻟﻌﻠﻢ ﻫﻮ ﻣﻌﺮﻓـﺔ ﺍﳊﻖ ﺑﺪﻟﻴﻠﻪ‪ ،‬ﻭﻛﻞ ﻣﺎ‬

‫ﻻ ﻳﺒﻨﻰ ﻋﻠﻰ ﺩﻟﻴﻞ ﻓﻬﻮ ﻣﻦ ﻋﻠﻢ ﺍﻟﺮﺃﻱ ﺍﳌﺬﻣﻮﻡ)]‪ ،([١٣٨‬ﻓﺈﻥ ﻣﺴـﺎﻟﻚ ﺍﻟﻌـﻠﺔ ﺍﻟـﱵ ﺃﺛﺒﺖ ﺑـﻬﺎ ﺍﻷﺻﻮﻟﻴﻮﻥ ﺍﻟﻘـﻴﺎﺱ ‪ -‬ﺇﻻ ﻣﺎ ﻛﺎﻥ ﺭﺍﺟﻌﺎً ﻣﻨﻬﺎ ﺇﱃ ﺍﻟﻌﻠﺔ‬

‫ﺍﳌﻨﺼﻮﺻﺔ‪ ،‬ﻭﺍﻟﻘﻄﻊ ﺑﻨﻔﻲ ﺍﻟﻔﺎﺭﻕ‪ ،‬ﻭﻓﺤﻮﻯ ﺍﳋﻄﺎﺏ ‪ -‬ﻓﻬﻲ ﰲ �ﻈﺮ ﺍﻟﺸﻮﻛﺎ�ﻲ »ﺷﻌﺒﺔ ﻣﻦ ﺷﻌﺐ ﺍﻟﺮﺃﻱ‪ ،‬ﻭ�ﻮﻉ ﻣﻦ ﺃ�ﻮﺍﻉ ﺍﻟﻈﻨﻮﻥ ﺍﻟﺰﺍﺋﻔﺔ‪ ،‬ﻭﺧﺼﻠﺔ ﻣﻦ ﺧﺼﺎﻝ‬

‫ﺍﳋﻴﺎﻻﺕ ﺍﳌﺨﺘﻠﻔﺔ\" ﻷ�ﻪ \"ﱂ ﻳﺪﻝ ﻋﻠﻴﻬﺎ ﺩﻟﻴﻞ ﻣﻦ ﺍﻟﺸﺮﻉ«)]‪.([١٣٩‬‬

‫ﺍﻟﺴﺒﺐ ﺍﻟﺜﺎ�ﻲ‪ :‬ﺃﻥ ﺍﻟﻘﻴﺎﺱ ﻗﺪ ﺍﺗُﺨﹺﺬَ ﺫﺭﻳﻌﺔ ﻋﻨﺪ ﻛﺜﲑ ﻣﻦ ﺃﻫﻞ ﺍﻟﺮﺃﻱ ﻟﻠﺘﻼﻋﺐ ﺑﻨﺼﻮﺹ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻓﻠﻢ ﻳﻌﺪ ﲠﺬﺍ ﺍﳌﻨﺤﻰ ﺍﻟﺬﻱ ﺍﲣﺬﻩ ﻣﻨﻬﺠﺎً ﺳﻠﻴﻤﺎً ﰲ‬

‫ﺍﺳﺘﻨﺒﺎﻁ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ‪ .‬ﻗﺎﻝ ﺍﻟﺸﻮﻛﺎ�ﻲ‪:‬‬

‫»ﻭﻟﻘﺪ ﺗﻼﻋﺐ ﻛﺜﲑ ﻣﻦ ﺃﻫﻞ ﺍﻟﺮﺃﻱ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﻟﺴـﻨﺔ ﺗﻼﻋﺒﺎً ﻻ ﳜﻔﻰ ﺇﻻّ ﻋﻠﻰ ﻣﻦ ﻻ ﻳﻌﺮﻑ ﺍﻹ�ﺼﺎﻑ ﲠﺬﻩ ﺍﻟﺬﺭﻳﻌﺔ ﺍﻟﻘﻴﺎﺳﻴﺔ‪ ،‬ﻭﻋﻮﹼﻟﻮﺍ ﻋﻠﻰ ﻣﺎ ﻫﻮ ﻣﻨﻪ ﺃﻭﻫﻦ‬

‫ﻣﻦ ﺑﻴﺖ ﺍﻟﻌﻨﻜﺒﻮﺕ‪ ،‬ﻭﻗﺪﻣﻮﻩ ﻋﻠﻰ ﺁﻳﺎﺕ ﻗﺮﺁ�ﻴﺔ ﻭﺃﺣﺎﺩﻳﺚ �ﺒﻮﻳﺔ )‪ (...‬ﻭﻣﻦ ﺃ�ﻜﺮ ﻫﺬﺍ‪ ،‬ﻓﻠﻴﻨﻈﺮ ﺍﳌﺼﻨﻔﺎﺕ ﰲ ﺍﻟﻔﻘﻪ‪ ،‬ﻭﻳﺘﺘﺒﻊ ﻣﺴﺎﺋﻠﻬﺎ ﺍﳌﺒﻨﻴﺔ ﻋﻠﻰ ﳎﺮﺩ‬

‫ﺍﻟﻘﻴﺎﺱ‪ ،‬ﺍﳌﺒﲏ ﻋﻠﻰ ﻏﲑ ﺃﺳﺎﺱ‪ ،‬ﻣﻊ ﻭﺟﻮﺩ ﺃﺩﻟﺔ �ﲑﺓ‪ ،‬ﻭﺑﺮﺍﻫﲔ ﻣﺮﺿﻴﺔ‪ ،‬ﻭﻣﻦ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﺩﺧﻞ ﺃﻫﻞ ﺍﻟﺮﺃﻱ‪ ،‬ﻭﺇﻟﻴﻪ ﺧﺮﺟﻮﺍ ﻣﻦ ﺃﺑﻮﺍﺏ ﺍﻷﺩﻟﺔ ﺍﻟﺜﺎﺑﺘﺔ ﰲ ﻛﺘﺎﺏ‬

‫ﺍﻪﻠﻟ ﻭﺳﻨﺔ ﺭﺳﻮﻟﻪ«)]‪.([١٤٠‬‬

‫ﳑﺎ ﺳﺒﻖ‪ ،‬ﻳﺘﺒﻴﹼﻦ ﺃﻥ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺭﻓﺾ ﺍﻟﻘﻴﺎﺱ ﻣﻦ ﻣﻨﻄﻠﻘﲔ‪ ،‬ﻣﻨﻄﻠﻖ �ﻘﻠﻲ‪ ،‬ﻷ�ﻪ ﱂ ﻳﺜﺒﺖ ﺩﻟﻴﻞ ﺷﺮﻋﻲ ﻳﺪﻝ ﻋﻠﻰ ﺣﺠﻴﺘﻪ‪ ،‬ﻭﻣﻨﻄﻠﻖ ﻣﻨﻬﺠﻲ ﻷﻥ ﺟﻞ‬

‫ﻣﺴﺎﻟﻚ ﺍﻟﻌﻠﺔ ﺍﻟﱵ ﺃﺛﺒﺖ ﲠﺎ ﺍﻷﺻﻮﻟﻴﻮﻥ ﺍﻟﻘـﻴﺎﺱ ﻫﻲ ‪-‬ﰲ �ﻈﺮ ﺍﻟﺸﻮﻛﺎ�ﻲ ‪ -‬ﳎﺮﺩ ﺧﻴﺎﻝ ﻟﻴﺲ ﻋﻠﻰ ﺛﺒﻮﲥﺎ ﺇﺷﺎﺭﺓ ﻣﻦ ﻋﻠﻢ‪.‬‬

‫ﺗﻌﻠﻴﻖ‪:‬‬

‫ﺇﻥ ﺩﺭﺍﺳﺔ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺍﻷﺻﻮﻟﻴﺔ ﺍﻟﺘﺤﻘﻴﻘﻴﺔ ﳌﻔﺮﺩﺓ ﺍﻟﻘﻴﺎﺱ ﻛﺸﻔﺖ ﻋﻦ ﺍﻟﺘﺰﺍﻣﻪ ﺑﺜﻼﺛﺔ ﻣﺒﺎﺩﺉ ﰲ ﺍﻻﺟﺘﻬﺎﺩ ﺍﻷﺻﻮﱄ ﺍﻟﺘﺠﺪﻳﺪﻱ‪:‬‬

‫ﺍﳌﺒﺪﺃ ﺍﻷﻭﻝ‪ :‬ﻋﺪﻡ ﺍﻻﻋﺘﺪﺍﺩ ﲟﺠﺮﺩ ﺍﻻﺳﻢ ﺩﻭﻥ ﺍﻟﻨﻈﺮ ﰲ ﻣﻌﺎ�ﻲ ﺍﳌﺴﻤﻴﺎﺕ ﻭﺣﻘﺎﺋﻘﻬﺎ‪ .‬ﻓﻘﺪ �ﻈﺮ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻓـﻲ ﻣﻌﺎ�ﻲ ﻣﻔﺮﺩﺓ ﺍﻟﻘﻴﺎﺱ ﻭﺣﻘّﻘـﻬﺎ‪ ،‬ﻭﺃﺛﺒﺖ ﻣﺎ ﺭﺁﻩ‬

‫ﺻﻮﺍﺑﺎً ﻣﻨﻬﺎ‪ ،‬ﻭﻓﻨﹼﺪ ﻣﺎ ﱂ ﻳﻜﻦ ﻛﺬﻟﻚ‪ .‬ﻭﻫﺬﺍ ﺍﳌﺒﺪﺃ ﻳﻌﺼﻢ ﺍﻷﺻﻮﱄ ﺍﶈﻘﻖ ﻣﻦ ﺍﻟﺘﺴﻠﻴﻢ ﺍﳌﺴﺒﻖ ﺑﻜﻞ ﻣﺴﺎﺋﻞ ﻫﺬﺍ ﺍﻟﻔﻦ‪ ،‬ﻭﻳﺴﺎﻋﺪﻩ ﻋﻠﻰ ﺍﻟﻨﻈﺮ ﺍﳌﺴﺘﻘﻞ ﻓﻴﻬﺎ‪.‬‬

‫ﺍﳌﺒﺪﺃ ﺍﻟﺜﺎ�ﻲ‪ :‬ﺩﻓﻊ ﺍﻟﻨـﺰﺍﻉ ﺑﺈﳚﺎﺩ ﳐﺮﺝ ﻣﻦ ﺍﳋﻼﻑ‪ ،‬ﻭﻣﻦ ﺛﻢﹼ ﺗﺼﺤﻴﺢ ﺑﻌﺾ ﺍﳌﻔﺎﻫﻴﻢ ﺍﻟﱵ ﺃ�ﺘﺠﺘﻬﺎ ﺣﺪﹼﺓ ﺍﳋﻼﻑ‪ .‬ﻓﻘﺪ ﺣﺎﻭﻝ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺗﻀﻴﻴﻖ ﺍﳍﻮﺓ ﺑﲔ‬

‫ﺍﻟﻨﺎﻓﲔ ﻟﻠﻘﻴﺎﺱ‪ ،‬ﻭﺍﳌﺜﺒﺘﲔ ﻟﻪ‪ ،‬ﻓﻘﺎﻝ‪:‬‬

‫»ﺛﻢ ﺍﻋﻠﻢ ﺃﻥ �ﻔﺎﺓ ﺍﻟﻘﻴﺎﺱ ﱂ ﻳﻘﻮﻟﻮﺍ ﺑﺈﻫﺪﺍﺭ ﻛﻞ ﻣﺎ ﻳﺴﻤﻰ ﻗﻴﺎﺳﺎً‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻣﻨﺼﻮﺻﺎً ﻋﻠﻰ ﻋﻠﺘﻪ‪ ،‬ﺃﻭ ﻣﻘﻄﻮﻋﺎً ﻓﻴﻪ ﺑﻨﻔﻲ ﺍﻟﻔﺎﺭﻕ‪ ،‬ﺑﻞ ﺟﻌﻠﻮﺍ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ‬

‫ﺍﻟﻘﻴﺎﺱ ﻣﺪﻟﻮﻻً ﻋﻠﻴﻪ ﺑﺪﻟﻴﻞ ﺍﻷﺻﻞ‪ ،‬ﻣﺸﻤﻮﻻً ﺑﻪ‪ ،‬ﻣﻨﺪﺭﺟﺎً ﲢﺘﻪ‪ ،‬ﻭﲠﺬﺍ ﻳﻬﻮﻥ ﻋﻠﻴﻚ ﺍﳋﻄﺐ‪ ،‬ﻭﻳﺼﻐﺮ ﻋﻨﺪﻙ ﻣﺎ ﺍﺳﺘﻌﻈﻤﻮﻩ‪ ،‬ﻭﻳﻘﺮﺏ ﻟﺪﻳﻚ ﻣﺎ ﺑﻌﺪﻭﻩ‪ ،‬ﻷﻥ‬

‫ﺍﳋﻼﻑ ﰲ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﺍﳋﺎﺹ ﺻﺎﺭ ﻟﻔﻈﻴﺎً‪ ،‬ﻭﻫﻮ ﻣﻦ ﺣﻴﺚ ﺍﳌﻌﻨﻰ ﻣﺘﻔﻖ ﻋﻠﻰ ﺍﻷﺧﺬ ﺑﻪ ﻭﺍﻟﻌﻤﻞ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﺧﺘﻼﻑ ﻃﺮﻳﻘﺔ ﺍﻟﻌﻤﻞ ﻻ ﻳﺴﺘﻠﺰﻡ ﺍﻻﺧﺘﻼﻑ ﺍﳌﻌﻨﻮﻱ‪،‬‬

‫ﻻ ﻋﻘﻼﹰ ﻭﻻ ﺷﺮﻋﺎً ﻭﻻ ﻋﺮﻓﺎً«)]‪.([١٤١‬‬

‫ﻭﺑﻨﺎﺀﹰ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﻮﻗﻒ ﺍﻟﺘﻘﺮﻳﺒـﻲ‪ ،‬ﻫﻮﹼﻥ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻣﻦ ﺑﻌﺾ ﺍﳌﻮﺍﻗﻒ ﺍﻷﺻﻮﻟﻴﺔ ﺍﻟﱵ ﺃﻓﺮﺯﻫﺎ ﺍﳋﻼﻑ ﺍﳊﺎﺩ ﺑﲔ �ﻔﺎﺓ ﺍﻟﻘﻴﺎﺱ ﻭﻣﺜﺒﺘﻴﻪ‪ ،‬ﺍﻟﱵ ﻣﻨﻬﺎ ﻋﺪﻡ ﺍﻻﻋﺘﺪﺍﺩ‬

‫ﲞﻼﻑ ﻣﻦ ﺃ�ﻜﺮ ﺍﻟﻘﻴﺎﺱ؛ ﻭﻗﺪ �ﺴﺐ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺇﱃ ﺍﻟﻘﺎﺿﻲ ﺃﺑﻲ ﺑﻜﺮ‪ ،‬ﻭﺍﻟﻐﺰﺍﱄ‪ ،‬ﻭﺍﻷﺳﺘﺎﺫ ﺃﺑﻲ ﺇﺳﺤﺎﻕ ﺍﻟﺬﻱ �ﺴﺒﻪ ﺑﺪﻭﺭﻩ ﺇﻟـﻰ ﺍﳉﻤﻬﻮﺭ‪ .‬ﺣـﺠﺘﻬﻢ ﰲ ﺫﻟﻚ‬

‫ﺃﻥ ﻣﻦ ﺃ�ﻜﺮ ﺍﻟﻘﻴﺎﺱ ﻻ ﻳﻌﺮﻑ ﻃﺮﻕ ﺍﻻﺟﺘﻬﺎﺩ‪ ،‬ﻭﺇﳕﺎ ﻫﻮ ﻣﺘﻤﺴﻚ ﺑﺎﻟﻈﻮﺍﻫﺮ‪ ،‬ﻓﻬﻮ ﻛﺎﻟﻌﺎﻣﻲ ﺍﻟﺬﻱ ﻻ ﻣﻌﺮﻓﺔ ﻟﻪ)]‪ ،([١٤٢‬ﻭﻛﺬﻟﻚ ﻗﻮﻝ ﺍﳉﻮﻳﲏ‪» :‬ﺇﻥ ﻣﻨﻜﺮﻱ‬

‫ﺍﻟﻘﻴﺎﺱ ﻟﻴﺴﻮﺍ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻷﻣﺔ ﻭﻻ ﻣﻦ ﲪﻠﺔ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻷﻥ ﻣﻌﻈﻢ ﺍﻟﺸﺮﻳﻌﺔ ﺻﺎﺩﺭﺓ ﻋﻦ ﺍﻻﺟﺘﻬﺎﺩ‪ ،‬ﻭﻻ ﺗﻔﻲ ﺍﻟﻨﺼﻮﺹ ﺑﻌﺸﺮ ﻣﻌﺸﺎﺭﻫﺎ«)]‪.([١٤٣‬‬
 ‫ﻭﻟﻘﺪ ﺍ�ﺘﻘﺪ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻫﺬﺍ ﺍﻟﺮﺃﻱ ﻭﺗﻌﻠﻴﻼﺗﻪ ﻗﺎﺋﻼﹰ‪» :‬ﻭﻻ ﳜﻔﺎﻙ ﺃﻥ ﻫﺬﺍ ﺍﻟﺘﻌﻠﻴﻞ ﻳﻔﻴﺪ ﺧﺮﻭﺝ ﻣﻦ ﺃ�ﻜﺮ ﺍﻟﻘﻴﺎﺱ ﻭﺃ�ﻜﺮ ﺍﻟﻌﻤﻞ ﺑﻪ ﻛﻤﺎ ﻛﺎﻥ ﻣﻦ ﻛﺜﲑ ﻣﻦ‬

‫ﺍﻷﺋﻤﺔ‪ ،‬ﻓﺈﳖﻢ ﺃ�ﻜﺮﻭﻩ ﻋﻦ ﻋﻠﻢ ﺑﻪ ﻻ ﻋﻦ ﺟﻬﻞ ﻟﻪ«)]‪ ،([١٤٤‬ﺛﻢ ﺃﻛﺪ ﺃﻥ ﺩﻋﻮﻯ �ﺼﻮﺹ ﺍﻟﺸﺮﻳﻌﺔ ﻻ ﺗﻔﻲ ﺑﻌﺸﺮ ﻣﻌﺸﺎﺭﻫﺎ ﻻ ﺗﺼﺪﺭ ﺇﻻ ﻋﻤﻦ ﱂ ﻳﻌﺮﻑ �ﺼﻮﺹ‬

‫ﺍﻟﺸﺮﻳﻌﺔ ﺣﻖ ﻣﻌﺮﻓﺘﻬﺎ«)]‪.([١٤٥‬‬

‫ﺍﳌﺒﺪﺃ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺇﻥ ﺍﳌﻌﺮﻓﺔ ﺍﳊﻘﺔ ﳌﻔﺮﺩﺍﺕ ﺍﻷﺻﻮﻝ ﻫﻲ ﺍﻟﺴﺒﻴﻞ ﺍﻟﺴـﻠﻴﻢ ﻻﲣﺎﺫ ﻣﻮﻗﻒ ﻋﻠﻤﻲ ﲡﺎﻫﻬﺎ‪ ،‬ﻭﺃﻥ ﺭﻓﺾ ﺃﻱ ﺩﻟﻴﻞ ﻣﻦ ﺍﻷﺩﻟﺔ ﻻ ﻳﻌﲏ ﲝﺎﻝ ﻣﻦ ﺍﻷﺣﻮﺍﻝ‬

‫ﺍﻟﺰﻫﺪ ﺃﻭ ﺍﻟﺘﺰﻫﻴﺪ ﰲ ﺍﻟﻌﻠﻢ ﺑﻪ‪ ،‬ﻫﺬﺍ ﻣﺎ ﺃﻛﺪﻩ ﺍﻟﺸﻮﻛﺎ�ﻲ ﰲ ﻗـﻮﻟﻪ‪» :‬ﻭﺇ�ﻲ ﻭﺇﻥ ﺣﺬﺭﺗﻪ ‪ -‬ﺃﻱ ﻃﺎﻟﺐ ﺍﻟﻌﻠﻢ ‪ -‬ﻋﻦ ﺍﻟﻌﻤﻞ ﲠﺬﺍ ﺍﻟﻘﻴﺎﺱ‪ ،‬ﻓﻼ ﺃﺣـﺬﺭﻩ ﻋﻦ ﺍﻟﻌﻠﻢ‬

‫ﺑﻪ‪ ،‬ﻭﺗﻄﻮﻳﻞ ﺍﻟﺒﺎﻉ ﰲ ﻣﻌﺮﻓﺘﻪ‪ ،‬ﻭﺍﻹﺣﺎﻃﺔ ﲟﺎ ﺟﺎﺀ ﺑﻪ ﺍﳌﺼﻨﻔﻮﻥ ﻣﻦ ﺃﻫﻞ ﺍﻷﺻﻮﻝ ﰲ ﻣﺒﺎﺣﺜﻪ‪ ،‬ﻓﺈ�ﻪ ﻻ ﻳﻌﺮﻑ ﺻﺤﺔ ﻣﺎ ﻗﻠﺘﻪ ﺇﻻ ﻣﻦ ﻋﺮﻓﻪ ﺣﻖ‬

‫ﻣﻌﺮﻓﺘﻪ«)]‪.([١٤٦‬‬

‫ﺍﺠﻤﻟﺎﻝ ﺍﻟﺜﺎ�ﻲ‪ :‬ﺑﻴﺎﻥ ﻣﺎ ﻳﺼﻠﺢ ﻟﻠﺮﺩ ﺇﱃ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻭﻣﺎ ﻻ ﻳﺼﻠﺢ)( ‪.‬‬

‫ﻟﻘﺪ ﺑﻴﹼﻦ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺃﻥ ﻓﺮﺯ ﺍﻟﻘﻀﺎﻳﺎ ﺍﻷﺻﻮﻟﻴﺔ ﺍﻷﺻﻴﻠﺔ ﻋﻦ ﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﺪﺧﻴﻠﺔ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻌﻠﻢ‪ ،‬ﺗﻔﻴﺪ ﰲ ﻣﻌﺮﻓﺔ ﺍﳌﺴﺎﺋﻞ ﺍﻟﱵ ﻳﺼﻠﺢ ﺭﺩ ﺍﻟﻔﺮﻭﻉ ﺇﻟﻴﻬﺎ ﻭﲢﻜﻴﻤـﻬﺎ‬

‫ﻋﻨﺪ ﺗﻌﺎﺭﺽ ﺍﻷﺩﻟﺔ‪ ،‬ﻓﻘﺎﻝ ﻋﻨﺪ ﺣـﺪﻳﺜﻪ ﻋﻦ ﺍﻟﺘﺒﺎﺱ ﻣﺎ ﻫﻮ ﻣﻦ ﺍﻟﺮﺃﻱ ﺍﻟﺒﺤﺖ ﺑﺸﻲﺀ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﺍﻟﱵ ﻫﻲ ﻣﻮﺍﺩ ﺍﻻﺟﺘﻬﺎﺩ‪:‬‬

‫»ﻭﻛﺜﲑﺍً ﻣﺎ ﻳﻘﻊ ﺫﻟﻚ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ ،‬ﻓﺈ�ﻪ ﻗﺪ ﺍﺧﺘﻠﻂ ﻓﻴﻬﺎ ﺍﳌﻌﺮﻭﻑ ﺑﺎﳌﻨﻜﺮ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﺑﺎﻟﻔﺎﺳﺪ‪ ،‬ﻭﺍﳉﻴﹼﺪ ﺑﺎﻟﺮﺩﺉ‪ ،‬ﻓﺮﲟﺎ ﻳﺘﻜﻠﻢ ﺃﻫﻞ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﻣﺴﺎﺋﻞ‬

‫ﻣﻦ ﻣﺴﺎﺋﻞ ﺍﻟﺮﺃﻱ ﻭﳛﺮﺭﻭﳖﺎ ﻭﻳﻘﺮﺭﻭﳖﺎ ﻭﻟﻴﺴﺖ ﻣﻨﻪ ﰲ ﺷﻲﺀ‪ ،‬ﻭﻻ ﺗﻌﻠﻖ ﳍﺎ ﺑﻪ ﺑﻮﺟﻪ‪ ،‬ﻓﻴﺄﺗﻲ ﺍﻟﻄﺎﻟﺐ ﳍﺬﺍ ﺍﻟﻌﻠﻢ ﺇﱃ ﺗﻠﻚ ﺍﳌﺴﺎﺋﻞ ﻓﻴﻌﺘﻘﺪ ﺃﳖﺎ ﻣﻨﻪ‪ ،‬ﻓﲑﺩ ﺇﻟﻴﻬﺎ‬

‫ﺍﳌﺴﺎﺋﻞ ﺍﻟﻔﺮﻭﻋﻴﺔ‪ ،‬ﻭﻳﺮﺟﻊ ﺇﻟﻴﻬﺎ ﻋﻨﺪ ﺗﻌﺎﺭﺽ ﺍﻷﺩﻟﺔ‪ ،‬ﻭﻳﻌﻤﻞ ﲠﺎ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﳌﺒﺎﺣﺚ‪ ،‬ﺯﺍﻋﻤﺎً ﺃﳖﺎ ﻣﻦ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺫﺍﻫﻼﹰ ﻋﻦ ﻛﻮﳖﺎ ﻣﻦ ﻋﻠﻢ‬

‫ﺍﻟﺮﺃﻱ«)]‪.([١٤٧‬‬

‫ﺃﻣﺎ ﺍﻟﻀﺎﺑﻂ ﺍﳌﻨﻬﺠﻲ ﺍﻟﺬﻱ ﺗﻌﺮﻑ ﺑﻪ ﺍﳌﺴﺎﺋﻞ ﺍﻟﱵ ﻫﻲ ﻣﻦ ﻋﻠﻢ ﺍﻷﺻﻮﻝ‪ ،‬ﻭﺍﳌﺴﺎﺋﻞ ﺍﻟﱵ ﻫﻲ ﻋﺎﺭﻳﺔ ﻋﻠﻴﻪ‪ ،‬ﻓﻴﺘﻤﺜﻞ ﰲ ﺭﺩ ﻣﺴﺎﺋﻞ ﻫﺬﺍ ﺍﻟﻔﻦ ﺇﱃ ﺍﳌﺼﺎﺩﺭ‬

‫ﺍﳌﺴﺘﻔﺎﺩﺓ ﻣﻨﻬﺎ‪ ،‬ﺫﻟﻚ ﺃﻥ ﻣﺴﺎﺋﻞ ﺍﻷﺻﻮﻝ ﺗﺴﺘﻔﺎﺩ ﰲ �ﻈﺮ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻣﻦ ﻟﻐﺔ ﺍﻟﻌﺮﺏ‪ ،‬ﺃﻭ ﻣﻦ ﺩﻟﻴﻞ ﺷﺮﻋﻲ‪ ،‬ﺃﻭ ﻣﻦ ﻋﻠﻢ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﺍﻟﱵ ﳍﺎ ﺩﺧﻞ ﰲ ﺍﻟﱰﺟﻴﺢ‪،‬‬

‫ﻓﲑﺩ ﺍﳌﺴﺄﻟﺔ ﺇﱃ ﺍﻷﺻﻞ ﺍﳌﺴﺘﻔﺎﺩﺓ ﻣﻨﻪ ﻓﻴﺘﺒﻴﹼﻦ ﻫﻞ ﻫﻲ ﻣﻦ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺃﻡ ﺩﺧﻴﻠﺔ ﻋﻠﻴﻪ‪.‬‬

‫ﻟﻘﺪ ﺣﺎﻭﻝ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺗﻄﺒﻴﻖ ﻫﺬﺍ ﺍﻟﻀﺎﺑﻂ ﺍﳌﻨﻬﺠﻲ ﻋﻠﻰ ﺍﳌﺒﺎﺣﺚ ﺍﻷﺳـﺎﺳﻴﺔ ﰲ ﻋﻠﻢ ﺍﻷﺻﻮﻝ‪ ،‬ﻣﺒﺘﺪﺋﺎً ﲟﺒﺤﺚ ﺍﻟﺪﻻﻻﺕ‪ ،‬ﻣﺒﻴﹼﻨﺎً ﺃﻥ ﻣﻦ ﻣﺴﺎﺋﻠﻪ ﻣﺎ ﻫﻮ ﺭﺍﺟﻊ‬

‫ﺇﱃ ﻟﻐﺔ ﺍﻟﻌﺮﺏ ﺭﺟﻮﻋﺎً ﻇﺎﻫﺮﺍً‪ ،‬ﻭﻣﺜّﻞ ﻟﺬﻟﻚ ﺑﻘﻮﻟﻪ‪:‬‬

‫» ﻛﺒﻨﺎﺀ ﺍﻟﻌﺎﻡ ﻋﻠﻰ ﺍﳋﺎﺹ‪ ،‬ﻭﲪﻞ ﺍﳌﻄﻠﻖ ﻋﻠﻰ ﺍﳌﻘﻴﺪ‪ ،‬ﻭﺭﺩ ﺍﺠﻤﻟﻤﻞ ﺇﱃ ﺍﳌﺒﻴﹼﻦ‪ ،‬ﻭﻣﺎ ﻳﻘﺘﻀﻴﻪ ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ‪ ،‬ﻭﳓﻮ ﻫﺬﻩ ﺍﻷﻣﻮﺭ‪ ،‬ﻓﺎﻟﻮﺍﺟﺐ ﻋﻠﻰ ﺍﺠﻤﻟﺘﻬﺪ ﺃﻥ‬

‫ﻳﺒﺤﺚ ﻋﻦ ﻣﻮﺍﻗﻊ ﺍﻷﻟﻔﺎﻅ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﻣﻮﺍﺭﺩ ﻛﻼﻡ ﺃﻫﻠﻬﺎ‪ ،‬ﻭﻣﺎ ﻛﺎ�ﻮﺍ ﻋﻠﻴﻪ ﰲ ﻣﺜﻞ ﺫﻟﻚ‪ .‬ﻓﻤﺎ ﻭﺍﻓﻘﻪ ﻓﻬﻮ ﺍﻷﺣﻖ ﺑﺎﻟﻘﺒﻮﻝ ﻭﺍﻷﻭﱃ ﺑﺎﻟﺮﺟﻮﻉ ﺇﻟﻴﻪ‪ ...‬ﻫﺬﺍ ﻋﻠﻰ‬

‫ﻓﺮﺽ ﻋﺪﻡ ﻭﺟﻮﺩ ﺩﻟﻴﻞ ﺷﺮﻋﻲ ﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻓﺈﻥ ﻭﺟﺪ ﻓﻬﻮ ﺍﳌﻘﺪﻡ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ«)]‪.([١٤٨‬‬

‫ﻭﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﳐـﺘﻠﻒ ﻓﻴﻪ ﻣﺜﻞ‪ :‬ﻫﻞ ﻳﺒﻨﻰ ﺍﻟﻌـﺎﻡ ﻋﻠﻰ ﺍﳋﺎﺹ ﻣﻄﻠﻘﺎً‪ ،‬ﺃﻡ ﻣﺸﺮﻭﻃﺎً ﺑﺸﺮﻁ ﺃﻥ ﻳﻜﻮﻥ ﺍﳋﺎﺹ ﻣﺘﺄﺧﺮﺍً؟ ﻭﻫﻞ ﳛﻤﻞ ﺍﳌﻄﻠﻖ ﻋﻠﻰ ﺍﳌﻘﻴﹼﺪ ﻣﻊ‬

‫ﺍﺧـﺘﻼﻑ ﺍﻟﺴﺒﺐ ﺃﻡ ﻻ؟ ﻭﻣﻌﻨﻰ ﺍﻷﻣـﺮ ﺍﳊﻘﻴﻘﻲ‪ ،‬ﻫﻞ ﻫﻮ ﺍﻟﻮﺟـﻮﺏ ﺃﻡ ﻏﲑﻩ؟ ﻭﻣﻌﻨﻰ ﺍﻟﻨﻬﻲ ﺍﳊﻘﻴﻘﻲ‪ ،‬ﻫﻞ ﻫﻮ ﺍﻟﺘﺤﺮﻳﻢ ﺃﻡ ﻏﲑﻩ؟)]‪([١٤٩‬‬
 ‫ﰲ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﻘﻀﺎﻳﺎ ﻗﺎﻝ‪ » :‬ﻓﺈﺫﺍ ﺃﺭﺩﺕ ﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﺍﳊﻖ ﰲ ﲝﺚ ﻣﻦ ﻫﺬﻩ ﺍﻷﲝﺎﺙ ﻓﺎ�ﻈﺮ ﻓـﻲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﺍﻋﻤﻞ ﻋﻠﻰ ﻣﺎ ﻫﻮ ﻣﻮﺍﻓﻖ ﳍﺎ‪ ،‬ﻣﻄﺎﺑﻖ ﳌﺎ‬

‫ﻛﺎﻥ ﻋﻠﻴﻪ ﺃﻫﻠﻬﺎ‪ ،‬ﻭﺍﺟﺘﻨﺐ ﻣﺎ ﺧﺎﻟﻔﻬﺎ‪ ،‬ﻓﺈﻥ ﻭﺟﺪﺕ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ ﻣﻦ ﺃﺩﻟﺔ ﺍﻟﺸﺮﻉ‪ ،‬ﻛﻤﺎ ﺗﻘﻒ ﻋﻠﻴﻪ ﰲ ﺍﻷﺩﻟﺔ ﺍﻟﺸﺮﻋﻴﺔ ‪ -‬ﻣﻦ ﻛﻮﻥ ﺍﻷﻣﺮ ﻳﻔﻴﺪ ﺍﻟﻮﺟﻮﺏ‪،‬‬

‫ﻭﺍﻟﻨﻬﻲ ﻳﻔﻴﺪ ﺍﻟﺘﺤﺮﻳﻢ‪ -‬ﻓﺎﳌﺴـﺎﻟﺔ ﺃﺻﻮﻟﻴﺔ‪ ،‬ﻟﻜﻮﳖﺎ ﻗﺎﻋﺪﺓ ﻛﻠﻴﺔ ﺷﺮﻋﻴﺔ ﻟﻜﻮﻥ ﺩﻟﻴﻠﻬﺎ ﺷﺮﻋﻴﺎً‪ ،‬ﻛﻤﺎ ﺃﻥ ﻣﺎ ﻳﺴﺘﻔﺎﺩ ﻣﻦ ﺍﻟﻠﻐﺔ ﻣﻦ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻜﻠﻴﺔ ﺃﺻﻮﻟﻴﺔ ﻟﻐﻮﻳﺔ«‪.‬‬

‫ﺛﻢ ﺃﺿﺎﻑ‪ » :‬ﻓﻬﺬﻩ ﺍﳌﺒﺎﺣﺚ‪ ،‬ﻭﻣﺎ ﺷﺎﲠﻬﺎ ﻣﻦ ﻣﺴﺎﺋﻞ ﺍﻟﻨﺴﺦ ﻭﻣﺴﺎﺋﻞ ﺍﳌﻔﻬﻮﻡ ﻭﺍﳌﻨﻄﻮﻕ‪ ،‬ﺍﻟﺮﺍﺟﻌﺔ ﺇﱃ ﻟﻐﺔ ﺍﻟﻌﺮﺏ‪ ،‬ﺍﳌﺴﺘﻔﺎﺩﺓ ﻣﻨﻬﺎ ﻋﻠﻰ ﻭﺟﻪ ﻳﻜﻮﻥ ﻗﺎﻋﺪﺓ‬

‫ﻛﻠﻴﺔ‪ ،‬ﻫﻲ ﻣﺴﺎﺋﻞ ﺍﻷﺻﻮﻝ‪ ،‬ﻭﺍﳌﺮﺟﻊ ﳍﺎ‪ ،‬ﺍﻟﺬﻱ ﻳﻌﺮﻑ ﺑﻪ ﺭﺍﺟﺤﻬﺎ ﻣﻦ ﻣﺮﺟﻮﺣﻬﺎ‪ ،‬ﻫﻮ ﺍﻟﻌﻠﻢ ﺍﻟﺬﻱ ﻫﻲ ﻣﺴﺘﻔﺎﺩﺓ ﻣﻨﻪ‪ ،‬ﻣﺄﺧﻮﺫﺓ ﻣﻦ ﻣﻮﺍﺭﺩﻩ‬

‫ﻭﻣﺼﺎﺩﺭﻩ«)]‪.([١٥٠‬‬

‫ﻛﻤﺎ ﻃﺒﻖ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺍﻟﻀﺎﺑﻂ �ﻔﺴﻪ ﻋﻠﻰ ﻣﺒﺎﺣﺚ ﺍﻟﻘﻴﺎﺱ ﻭﺍﺳﺘﺨﻠﺺ ﺃﻥ ﺍﳌﻌﺘﱪ ﻣﻨﻪ ﻫﻮ ﻣﺎ ﻛﺎﻥ ﺭﺍﺟﻌﺎً ﺇﱃ ﺍﻟﺸﺮﻉ‪ ،‬ﺃﻭ ﻣﻌﻠﻮﻣﺎً ﻣﻦ ﻟﻐﺔ ﺍﻟﻌﺮﺏ ﻓﻘﺎﻝ‪» :‬ﻭﺃﻣﺎ‬

‫ﻣﺒﺎﺣﺚ ﺍﻟﻘﻴﺎﺱ ﻓﻐﺎﻟﺒﻬﺎ ﻣﻦ ﲝﺖ ﺍﻟﺮﺃﻱ‪ ،‬ﺍﻟﺬﻱ ﻻ ﻳﺮﺟﻊ ﺇﱃ ﺷﻲﺀ ﳑﺎ ﺗﻘﻮﻡ ﺑﻪ ﺍﳊﺠﺔ‪ ..‬ﻭﺑﻴﺎﻥ ﺫﻟﻚ ﺃ�ـﻬﻢ ﺟﻌﻠﻮﺍ ﻟﻠﻌﻠﺔ ﻣﺴـﺎﻟﻚ ﻋﺸﺮﺓ ﻻ ﺗﻘﻮﻡ ﺍﳊﺠﺔ ﺑﺸﻲﺀ‬

‫ﻣﻨﻬﺎ ﺇﻻ ﻣﺎ ﻛﺎﻥ ﺭﺍﺟﻌﺎً ﺇﱃ ﺍﻟﺸﺮﻉ‪ ،‬ﻛﻤﺴﻠﻚ ﺍﻟﻨﺺ ﻋﻠﻰ ﺍﻟﻌﻠﺔ‪ ،‬ﺃﻭ ﻣﺎ ﻛﺎﻥ ﻣﻌﻠﻮﻣﺎً ﻣﻦ ﻟﻐﺔ ﺍﻟﻌﺮﺏ ﻛﺎﻹﳊﺎﻕ ﲟﺴﻠﻚ ﺇﻟﻐﺎﺀ ﺍﻟﻔﺎﺭﻕ‪ ،‬ﻭﻛﺬﻟﻚ ﻗﻴﺎﺱ ﺍﻷﻭﱃ ﺍﳌﺴﻤﻰ‬

‫ﻋﻨﺪ ﺍﻟﺒﻌﺾ ﺑﻔﺤﻮﻯ ﺍﳋﻄﺎﺏ«)]‪.([١٥١‬‬

‫ﻭﻋﻦ ﻣﺒﺎﺣﺚ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﺍﻹﲨﺎﻉ ﻗﺎﻝ‪ » :‬ﻓﻤﺎ ﻛﺎﻥ ﻣﻦ ﺗﻠﻚ ﺍﳌﺒﺎﺣﺚ ﺍﻟﻜﻠﻴﺔ ﻣﺴﺘﻔﺎﺩﺍً ﻣﻦ ﺃﺩﻟﺔ ﺍﻟﺸﺮﻉ‪ ،‬ﻓﻬﻮ ﺃﺻﻮﱄ ﺷﺮﻋﻲ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ ﻣﺴﺘﻔﺎﺩﺍً ﻣﻦ‬

‫ﻣﺒﺎﺣﺚ ﺍﻟﻠﻐﺔ ﻓﻬﻮ ﺃﺻﻮﱄ ﻟﻐﻮﻱ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ ﻣﺴﺘﻔﺎﺩﺍ ﻣﻦ ﻏﲑ ﻫﺬﻳﻦ‪ ،‬ﻓﻬﻮ ﻣﻦ ﻋﻠﻢ ﺍﻟﺮﺃﻱ«)]‪ .([١٥٢‬ﻛﻤﺎ ﺍﻋﺘﱪ ﻣﻦ ﳏﺾ ﺍﻟﺮﺃﻱ‪ ،‬ﺍﻻﺳﺘﺤﺴﺎﻥ‪،‬‬

‫ﻭﺍﻻﺳﺘﺼﺤﺎﺏ‪ ،‬ﻭﺍﻟﺘﻼﺯﻡ)]‪.([١٥٣‬‬

‫ﻭﺃﻣﺎ ﺍﳌﺒﺎﺣﺚ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺎﻻﺟﺘﻬﺎﺩ ﻭﺍﻟﺘﻘﻠﻴﺪ‪ ،‬ﻭﺷﺮﻉ ﻣﹶﻦﹾ ﻗﺒﻠﻨﺎ‪ ،‬ﻭﻗﻮﻝ ﺍﻟﺼﺤﺎﺑﻲ‪ ،‬ﻓﻬﻲ ﰲ �ﻈﺮﻩ »‪ ...‬ﺷﺮﻋﻴﺔ‪ ،‬ﻓﻤﺎ ﺍ�ﺘﻬﺾ ﻋﻠﻴﻪ ﺩﻟﻴﻞ ﺍﻟﺸﺮﻉ ﻣﻨﻬﺎ ﻓﻬﻮ ﺣﻖ‪،‬‬

‫ﻭﻣﺎ ﺧﺎﻟﻔﻪ ﻓﺒﺎﻃﻞ« )]‪ ..([١٥٤‬ﻭﺃﻣﺎ ﺍﳌﺒﺎﺣﺚ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺎﻟﱰﺟﻴﺢ ﻓﲑﻯ ﺃ�ﻪ‪ » :‬ﺇﻥ ﻛﺎﻥ ﺍﳌﺮﺟﺢ ﻣﺴﺘﻔﺎﺩﺍً ﻣﻦ ﻋﻠﻢ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﺍﳌﺪﻭ�ﺔ‪ ،‬ﻓﺎﻻﻋﺘﺒﺎﺭ ﺑﺬﻟﻚ ﺍﻟﻌﻠﻢ‪،‬‬

‫ﻓﺈﻥ ﻛﺎﻥ ﻟﻪ ﻣﺪﺧﻞ ﰲ ﺍﻟﱰﺟﻴﺢ‪ ،‬ﻛﻌﻠﻢ ﺍﻟﻠﻐﺔ‪ ،‬ﻓﺈ�ﻪ ﻣﻘﺒﻮﻝ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻻ ﻣﺪﺧﻞ ﻟﻪ ﺇﻻ ﺠﻤﻟﺮﺩ ﺍﻟﺪﻋﻮﻯ ﻛﻌﻠﻢ ﺍﻟﺮﺃﻱ ﻓﺈ�ﻪ ﻣﺮﺩﻭﺩ«)]‪.([١٥٥‬‬

‫ﺇﻥ ﺍﺳﺘﻴﻌﺎﺏ ﻫﺬﺍ ﺍﻟﻀﺎﺑﻂ ﺍﳌﻨﻬﺠﻲ‪ ،‬ﻭﺣﺴﻦ ﺗﻄﺒﻴﻘﻪ ﻋﻠﻰ ﻣﺒﺎﺣﺚ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ ،‬ﳝﻜّﻦ ﺍﻟﺒﺎﺣﺚ ﰲ �ﻈﺮ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻣﻦ ﻓﺎﺋﺪﺗﲔ‪ :‬ﺍﻷﻭﱃ‪ :‬ﺗﻨﺒﻴﻬﻪ ﺇﱃ ﺃﻥ‬

‫ﺑﻌﺾ ﻣﺎ ﺩﻭ�ﻪ ﺃﻫﻞ ﺍﻷﺻﻮﻝ ﰲ ﺍﻟﻜﺘﺐ ﺍﻷﺻﻮﻟﻴﺔ ﻟﻴﺲ ﻣﻦ ﺍﻷﺻﻮﻝ ﰲ ﺷﻲﺀ‪ ،‬ﺍﻟﺜﺎ�ﻴﺔ‪ :‬ﺇﺭﺷﺎﺩﻩ ﺇﱃ ﺍﻟﻌﻠﻮﻡ ﺍﻟﱵ ﺗﺴﺘﻤﺪ ﻣﻨﻬﺎ ﺍﳌﺴﺎﺋﻞ ﺍﳌﺪﻭ�ﺔ ﰲ ﺍﻷﺻﻮﻝ‪ ،‬ﻟﲑﺟﻊ‬

‫ﺇﻟﻴﻬﺎ ﻋﻨﺪ ﺍﻟﻨﻈﺮ ﻓـﻲ ﺗﻠﻚ ﺍﳌﺴﺎﺋﻞ‪ ،‬ﺣﺘﻰ ﻳﻜﻮﻥ ﻋﻠﻰ ﺑﺼﲑﺓ ﻭﻳﺼﻔـﻮ ﻟﻪ ﻫﺬﺍ ﺍﻟﻌﻠﻢ)]‪.([١٥٦‬‬

‫‪-----------------------------------------------‬‬
‫)]‪ ([٨٧‬أﺑﻮ ﺣﺎﻣﺪ اﻟﻐﺰاﻟﻲ‪ ،‬اﻟﻤﺴﺘﺼﻔﻰ‪ ،‬ط‪) ٢‬ﻟﺒﻨﺎن‪ :‬دار اﻟﻜﺘﺐ اﻟﻌﻠﻤﻴﺔ‪١٩٨٣،‬م(‪.٣٥٢/٢‬‬
‫)]‪ ([٨٨‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬إرﺷﺎد اﻟﻔﺤﻮل‪ ،‬ص‪٢٥١‬ـ‪.٢٥٢‬‬
‫)]‪ ([٨٩‬أﺑﻮ إﺳﺤﺎق اﻟﺸﺎﻃﺒﻲ‪ ،‬اﻟﻤﻮاﻓﻘﺎت‪.١١٧ -١١٤/٤ ،‬‬
‫)]‪([٩٠‬اﻟﻮاﻓﻲ اﻟﻤﻬﺪي‪ ،‬اﻻﺟﺘﻬﺎد ﻓﻲ اﻟﺸﺮﻳﻌﺔ اﻹﺳﻼﻣﻴﺔ‪ ،‬ط‪) ١‬اﻟﻤﻐﺮب‪:‬دار اﻟﺜﻘﺎﻓﺔ‪١٩٨٤،‬م( ص‪.٤٣١‬‬
‫)]‪ ([٩١‬إﺑﺮاهﻴﻢ إﺑﺮاهﻴﻢ هﻼل‪ ،‬اﻹﻣﺎم اﻟﺸﻮآﺎﻧﻲ واﻻﺟﺘﻬﺎد واﻟﺘﻘﻠﻴﺪ‪ ،‬ﺗﺤﻘﻴﻖ اﻟﻘﻮل اﻟﻤﻔﻴﺪ ﻓﻲ أدﻟﺔ اﻻﺟﺘﻬﺎد واﻟﺘﻘﻠﻴﺪ )اﻟﻘﺎهﺮة‪ :‬دار اﻟﻨﻬﻀﺔ اﻟﻌﺮﺑﻴﺔ‪١٩٧٩ ،‬م( ص‪.٥٤‬‬
‫)]‪ ([٩٢‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬اﻟﻤﺮﺟﻊ اﻟﺴﺎﺑﻖ‪ ،‬ص‪.٥٢‬‬
‫)]‪ ([٩٣‬اﻟﻤﺮﺟﻊ اﻟﺴﺎﺑﻖ‪ ،‬اﻟﺼﻔﺤﺔ ﻧﻔﺴﻬﺎ‪.‬‬
‫)]‪ ([٩٤‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬اﻟﺒﺪر اﻟﻄﺎﻟﻊ ﺑﻤﺤﺎﺳﻦ ﻣﻦ ﺑﻌﺪ اﻟﻘﺮن اﻟﺴﺎﺑﻊ‪،٨٤/٢،‬وﻣﺎ ﺑﻌﺪهﺎ‪.‬‬
‫)]‪ ([٩٥‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬أدب اﻟﻄﻠﺐ وﻣﻨﺘﻬﻰ اﻷرب‪ ،‬ص‪١٢٦‬ـ‪.١٥٢‬‬
‫)]‪ ([٩٦‬اﻟﻤﺮﺟﻊ اﻟﺴﺎﺑﻖ‪ ،‬ص‪.١٤٣‬‬
‫)]‪ ([٩٧‬اﻟﻤﺮﺟﻊ اﻟﺴﺎﺑﻖ‪ ،‬ص‪.١٤٥‬‬
‫)]‪ ([٩٨‬اﻟﻤﺮﺟﻊ اﻟﺴﺎﺑﻖ‪ ،‬ص‪.١٥١‬‬
‫)]‪ ([٩٩‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬إرﺷﺎد اﻟﻔﺤﻮل‪ ،‬ص‪٢٥٣‬ـ‪.٢٥٤‬‬
‫)]‪ ([١٠٠‬اﻟﻤﺮﺟﻊ اﻟﺴﺎﺑﻖ‪ ،‬اﻟﺼﻔﺤﺔ ﻧﻔﺴﻬﺎ‪.‬‬
‫)]‪ ([١٠١‬اﻟﻤﺮﺟﻊ اﻟﺴﺎﺑﻖ‪ ،‬ص‪.١٥٦‬‬
‫)]‪ ([١٠٢‬اﻟﻤﺮﺟﻊ اﻟﺴﺎﺑﻖ‪ ،‬ص‪.١٧٠‬‬
‫)]‪ ([١٠٣‬اﻟﻤﺮﺟﻊ اﻟﺴﺎﺑﻖ‪ ،‬ص‪.١٧٣‬‬
‫)]‪ ([١٠٤‬ﻧﺎدﻳﺔ ﺷﺮﻳﻒ اﻟﻌﻤﺮي‪ ،‬اﻻﺟﺘﻬﺎد ﻓﻲ اﻹﺳﻼم‪ ،‬ص‪٢٢٣‬ـ‪.٢٢٤‬‬
‫)]‪ ([١٠٥‬اﻟﻤﺮﺟﻊ اﻟﺴﺎﺑﻖ‪ ،‬ص‪.٢٥٤‬‬
 ‫)]‪ ([١٠٦‬اﻟﻤﺮﺟﻊ اﻟﺴﺎﺑﻖ‪ ،‬ص‪.٢٥٣‬‬
‫)]‪ ([١٠٧‬ﻧﻔﺴﻪ‪.‬‬
‫)]‪ ([١٠٨‬ﻧﻔﺴﻪ‪.‬‬
‫)]‪ ([١٠٩‬اﻟﻤﺮﺟﻊ اﻟﺴﺎﺑﻖ‪ ،‬ص‪.٢٥٤‬‬
‫)]‪ ([١١٠‬ﻧﻔﺴﻪ‪.‬‬
‫)]‪ ([١١١‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬اﻟﻘﻮل اﻟﻤﻔﻴﺪ ﻓﻲ أدﻟﺔ اﻻﺟﺘﻬﺎد واﻟﺘﻘﻠﻴﺪ‪ ،‬ص‪.٦٣‬‬
‫)]‪ ([١١٢‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬ﻗﻄﺮ اﻟﻮﻟﻲ ﻋﻠﻰ ﺣﺪﻳﺚ اﻟﻮﻟﻲ‪ ،‬ص‪.٣٤٦‬‬
‫)]‪ ([١١٣‬ﻣﺤﻤﺪ ﺑﻦ ﻧﻈﺎم اﻟﺪﻳﻦ اﻷﻧﺼﺎري‪ ،‬ﻓﻮاﺗﺢ اﻟﺮﺣﻤﻮت ﺷﺮح ﻣﺴﻠﻢ اﻟﺜﺒﻮت )ﻟﺒﻨﺎن‪ :‬دار اﻟﻜﺘﺐ اﻟﻌﻠﻤﻴﺔ‪١٩٨٣ ،‬م( ‪.٣٩٩/٢‬‬
‫)]‪ ([١١٤‬ﻳﻮﺳﻒ اﻟﻘﺮﺿﺎوي‪ ،‬اﻻﺟﺘﻬﺎد ﻓﻲ اﻟﺸﺮﻳﻌﺔ اﻹﺳﻼﻣﻴﺔ‪ ،‬ط‪) ٢‬اﻟﻜﻮﻳﺖ‪ :‬داراﻟﻘﻠﻢ‪١٩٨٩،‬م( ص‪.٩٤‬‬
‫)]‪ ([١١٥‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪،‬إرﺷﺎد اﻟﻔﺤﻮل إﻟﻰ ﺗﺤﻘﻴﻖ اﻟﺤﻖ ﻣﻦ ﻋﻠﻢ اﻷﺻﻮل‪ ،‬ص‪.٢٥٤‬‬
‫)]‪ ([١١٦‬ﻧﺎدﻳﺔ ﺷﺮﻳﻒ اﻟﻌﻤﺮي‪ ،‬اﻻﺟﺘﻬﺎد ﻓﻲ اﻹﺳﻼم‪ ،‬ص‪.١٦٤‬‬
‫)]‪ ([١١٧‬أﺑﻮ ﺣﺎﻣﺪ اﻟﻐﺰاﻟﻲ‪ ،‬اﻟﻤﺴﺘﺼﻔﻰ‪.٣٥٣/٢ ،‬‬
‫)]‪ ([١١٨‬ﻧﺎدﻳﺔ ﺷﺮﻳﻒ اﻟﻌﻤﺮي‪ ،‬اﻻﺟﺘﻬﺎد ﻓﻲ اﻹﺳﻼم‪ ،‬ص‪.١٦٦‬‬
‫)]‪ ([١١٩‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬إرﺷﺎد اﻟﻔﺤﻮل إﻟﻰ ﺗﺤﻘﻴﻖ اﻟﺤﻖ ﻣﻦ ﻋﻠﻢ اﻷﺻﻮل‪ ،‬ص‪.٢٥٥‬‬
‫)]‪ ([١٢٠‬اﻟﻤﺮﺟﻊ اﻟﺴﺎﺑﻖ‪ ،‬اﻟﺼﻔﺤﺔ ﻧﻔﺴﻬﺎ‪.‬‬
‫)]‪ ([١٢١‬اﻟﻤﺮﺟﻊ اﻟﺴﺎﺑﻖ‪ ،‬اﻟﺼﻔﺤﺔ ﻧﻔﺴﻬﺎ‪.‬‬
‫)]‪ ([١٢٢‬وهﺒﺔ اﻟﺰﺣﻴﻠﻲ‪ ،‬اﻟﻮﺳﻴﻂ ﻓﻲ أﺻﻮل اﻟﻔﻘﻪ‪ ،‬ط‪)٢‬دﻣﺸﻖ‪:‬اﻟﻤﻄﺒﻌﺔ اﻟﻌﻠﻤﻴﺔ‪١٩٦٩،‬م( ص‪.٥٢٧‬‬
‫)]‪ ([١٢٣‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬أدب اﻟﻄﻠﺐ‪ ،‬ص‪.٢٠٤‬‬
‫)]‪ ([١٢٤‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬إرﺷﺎد اﻟﻔﺤﻮل‪ ،‬ص‪.٧٧‬‬
‫)]‪ ([١٢٥‬اﻟﻤﺮﺟﻊ اﻟﺴﺎﺑﻖ‪ ،‬ص‪.٧٨‬‬
‫)]‪ ([١٢٦‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬أدب اﻟﻄﻠﺐ‪ ،‬ص‪.٢٠٤‬‬
‫)]‪ ([١٢٧‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪،‬أدب اﻟﻄﻠﺐ‪ ،‬ص‪.٢٠٨‬‬
‫)]‪ ([١٢٨‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬إرﺷﺎد اﻟﻔﺤﻮل‪ ،‬ص‪.٢٠٤-٢٠٣‬‬
‫)]‪ ([١٢٩‬اﻟﻤﺮﺟﻊ اﻟﺴﺎﺑﻖ‪ ،‬ص‪.٢٠١‬‬
‫)]‪ ([١٣٠‬اﻟﻤﺮﺟﻊ اﻟﺴﺎﺑﻖ‪ ،‬ص‪٢٠٢‬ـ‪.٢٠٣‬‬
‫)]‪ ([١٣١‬اﻟﻤﺮﺟﻊ اﻟﺴﺎﺑﻖ‪ ،‬ص‪.٢٠٣‬‬
‫)]‪ ([١٣٢‬اﻟﻤﺮﺟﻊ اﻟﺴﺎﺑﻖ‪ ،‬اﻟﺼﻔﺤﺔ ﻧﻔﺴﻬﺎ‪.‬‬
‫)]‪ ([١٣٣‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬أدب اﻟﻄﻠﺐ‪ ،‬ص‪٢٠٨‬ـ‪.٢٠٩‬‬
‫)]‪ ([١٣٤‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬ﻗﻄﺮ اﻟﻮﻟﻲ ﻋﻠﻰ ﺣﺪﻳﺚ اﻟﻮﻟﻲ‪ ،‬ص‪.٣٢٠‬‬
‫)]‪ ([١٣٥‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪،‬إرﺷﺎد اﻟﻔﺤﻮل إﻟﻰ ﺗﺤﻘﻴﻖ اﻟﺤﻖ ﻣﻦ ﻋﻠﻢ اﻷﺻﻮل‪ ،‬ص‪.٢٠٤‬‬
‫)]‪ ([١٣٦‬اﻧﻈﺮ‪ :‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬أدب اﻟﻄﻠﺐ‪ ،‬ص‪١١٩‬ـ‪.١٢٠‬‬
‫)]‪ ([١٣٧‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬ﻗﻄﺮ اﻟﻮﻟﻲ ﻋﻠﻰ ﺣﺪﻳﺚ اﻟﻮﻟﻲ‪ ،‬ص‪.٣٢٠‬‬
‫)]‪ ([١٣٨‬اﻟﻤﺮﺟﻊ اﻟﺴﺎﺑﻖ ص‪.٣٢١‬‬
‫)]‪ ([١٣٩‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻰ اﻟﺸﻮآﺎﻧﻲ‪ ،‬إرﺷﺎد اﻟﻔﺤﻮل‪ ،‬ص‪٢٠١‬ـ‪.٢٠٢‬‬
‫)]‪ ([١٤٠‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬أدب اﻟﻄﻠﺐ‪ ،‬ص‪.٢٠٩‬‬
‫)]‪ ([١٤١‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬إرﺷﺎد اﻟﻔﺤﻮل‪ ،‬ص‪.٢٠٤‬‬
‫)]‪([١٤٢‬اﻟﻤﺮﺟﻊ اﻟﺴﺎﺑﻖ‪ ،‬ص‪.٨٠‬‬
‫)]‪ ([١٤٣‬اﻟﻤﺮﺟﻊ اﻟﺴﺎﺑﻖ‪ ،‬ص‪.٢١٠‬‬
‫)]‪ ([١٤٤‬اﻟﻤﺮﺟﻊ اﻟﺴﺎﺑﻖ‪ ،‬ص‪.٨١‬‬
‫)]‪ ([١٤٥‬اﻟﻤﺮﺟﻊ اﻟﺴﺎﺑﻖ‪ ،‬ص‪.٢١٠‬‬
‫)]‪ ([١٤٦‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬أدب اﻟﻄﻠﺐ‪ ،‬ص‪.٢١٠‬‬
‫)( ﻟﻘﺪ اﻟﺘﺰم اﻟﺸﻮآﺎﻧﻲ ﻣﺒﺪأ ﺑﻴﺎن ﻣﺎ ﻟﻴﺲ ﻣﻦ ﻋﻠﻢ اﻷﺻﻮل‪ ،‬ﻓﻲ آﺘﺎﺑﻪ إرﺷﺎد اﻟﻔﺤﻮل‪ ،‬ﻟﻜﻦ ﻓﻲ آﺘﺎﺑﻪ \"أدب اﻟﻄﻠﺐ وﻣﻨﺘﻬﻰ اﻷرب\" ﺑﻴّﻦ أهﻤﻴﺔ هﺬا اﻟﻨﻮع ﻣﻦ اﻟﺘﺤﻘﻴﻖ‪ ،‬ووﺿﻊ اﻟﻀﺎﺑﻂ اﻟﻤﻨﻬﺠﻲ‬
‫ﻟﻤﻌﺮﻓﺔ ﻣﺎ ﻳﺼﻠﺢ ﻟﻠﺮد إﻟﻰ ﻋﻠﻢ اﻷﺻﻮل وﻣﺎ ﻻ ﻳﺼﻠﺢ‪ ،‬وﺣﺎول ﺗﻄﺒﻴﻘﻪ ﻋﻠﻰ اﻟﻤﺒﺎﺣﺚ اﻷﺳﺎﺳﻴﺔ ﻓﻲ ﻋﻠﻢ أﺻﻮل اﻟﻔﻘﻪ‪.‬‬
‫)]‪ ([١٤٧‬اﻟﻤﺮﺟﻊ اﻟﺴﺎﺑﻖ‪ ،‬ص‪.١٢٠-١١٩‬‬
‫)]‪ ([١٤٨‬اﻟﻤﺮﺟﻊ اﻟﺴﺎﺑﻖ‪ ،‬ص‪.١٢٠‬‬
‫)]‪ ([١٤٩‬اﻟﻤﺮﺟﻊ اﻟﺴﺎﺑﻖ‪ ،‬ص‪.١٢١-١٢٠‬‬
‫)]‪ ([١٥٠‬اﻟﻤﺮﺟﻊ اﻟﺴﺎﺑﻖ‪ ،‬ص‪.١٢١‬‬
‫)]‪ ([١٥١‬اﻟﻤﺮﺟﻊ اﻟﺴﺎﺑﻖ‪ ،‬اﻟﺼﻔﺤﺔ ﻧﻔﺴﻬﺎ‪.‬‬
‫)]‪ ([١٥٢‬اﻟﻤﺮﺟﻊ اﻟﺴﺎﺑﻖ‪ ،‬ص‪١٢١‬ـ‪.١٢٢‬‬
‫)]‪ ([١٥٣‬اﻟﻤﺮﺟﻊ اﻟﺴﺎﺑﻖ‪ ،‬ص‪.١٢٢‬‬
‫)]‪ ([١٥٤‬ﻧﻔﺴﻪ‪.‬‬
‫)]‪ ([١٥٥‬ﻧﻔﺴﻪ‪.‬‬
‫)]‪ ([١٥٦‬ﻧﻔﺴﻪ‪.‬‬
 ‫ﺳﻠﺴﻠﺔ ﻛﺘﺐ ﺍﻷﻣﺔ « ﻣﻌﺎﱂ ﲡﺪﻳﺪ ﺍﳌﻨﻬﺞ ﺍﻟﻔﻘﻬﻲ ﳕﻮﺫﺝ ﺍﻟﺸﻮﻛﺎ�ﻲ « ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟﺚ ‪ -‬ﺃﺳﺲ ﲡﺪﻳﺪ ﺍﳌﻨﻬﺞ ﺍﻟﻔﻘﻬﻲ ‪ -‬ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ‪ -‬ﺍﳌﺒﺤﺚ‬

‫ﺍﻟﺜﺎﻟﺚ‪ :‬ﲡﺪﻳﺪ ﻣﻨﻬﺞ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻔﻘﻬﻴﺔ »‬

‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ‪ :‬ﲡﺪﻳﺪ ﻣﻨﻬﺞ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻔﻘﻬﻴﺔ‬

‫ﻟﻘﺪ ﻣﺜّﻠﺖ ﺩﻋﻮﺓ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻟﻼﺟﺘﻬﺎﺩ‪ ،‬ﻭﲢﻘﻴﻘﻪ ﻟﻌﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺃﺳﺲ ﺇﺻﻼﺡ ﻣﻨﻬﺞ ﺍﻟﺘﻔﻜﲑ ﺍﻟﻔﻘﻬﻲ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﻟﺘﻨﻈﲑ‪ .‬ﺃﻣﺎ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﻟﺘﻄﺒﻴﻖ ﻓﻘﺪ‬

‫ﺗﺮﻛﺰ ﻋﻤﻞ ﺍﻹﻣﺎﻡ ﰲ ﻣﺮﺍﺟﻌﺔ ﻣﻨﻬﺞ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﺬﻱ ﺗﺄﺛﺮ ﺗﺄﺛﺮﺍً ﻭﺍﺿﺤﺎً ﺑﻔﻠﺴﻔﺔ ﺍﻟﺘﻘﻠﻴﺪ‪ ..‬ﻭﻗﺪ ﺃﻗﺎﻡ ﻫﺬﻩ ﺍﳌﺮﺍﺟﻌﺔ ﻋﻠﻰ ﲨﻠﺔ ﻣﻦ ﺍﳌﺒﺎﺩﺉ ﻭﻫﻲ‪:‬‬

‫ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ‪ :‬ﺍﻻﺣﺘﻜﺎﻡ ﺇﱃ ﺍﻟﺪﻟﻴﻞ‪:‬‬

‫ﻟﻘﺪ ﺃﺧﺬ ﺍﻟﺪﻟﻴﻞ ﻣﺮﻛﺰ ﺍﻟﺜﻘﻞ ﰲ ﻣﻨﻈﻮﻣﺔ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺍﻟﻔﻘﻬﻴﺔ‪ ،‬ﻭﻛﺎﻥ ﻣﻦ ﻣﻘﺘﻀﻴﺎﺕ ﻫﺬﺍ ﺍﳌﻮﻗﻒ ﺍﳌﻨﻬﺠﻲ‪ ،‬ﺍﻟﺘﺰﺍﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻣﺒﺪﺃ ﺍﻻﺣﺘﻜﺎﻡ ﺇﱃ ﺍﻟﺪﻟﻴﻞ ﰲ ﺩﺭﺍﺳﺎﺗﻪ‬

‫ﺍﻟﻔﻘﻬﻴﺔ‪ ،‬ﺣﻴﺚ ﺃﻗﺎﻡ ﻣﺬﻫﺒﻪ ﺍﻟﻔﻘﻬﻲ ﻋﻠﻰ ﺍﻷﺧﺬ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﺍﻟﺜﺎﺑﺘﺔ‪ ،‬ﻭﺍﻻﺟﺘﻬﺎﺩ ﲟﺎ ﻻ ﻳﺘﻨﺎﻓﻰ ﻭﺍﻟﻨﺼﻮﺹ‪ ،‬ﻭﺿﻤﻦ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﻭﺭﻭﺣﻬﺎ‪ ،‬ﻭﻋﻠﻴﻪ ﻋﺪ‬

‫ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺍﻟﺪﻟﻴﻞ ﺍﻷﺻﻞ ﰲ ﻛﻞ ﺍﺟﺘﻬﺎﺩ‪ ،‬ﻭﺍﻟﻔﻴﺼﻞ ﻓـﻲ ﻛﻞ ﺧﻼﻑ ﻓﻘﻬﻲ‪ ،‬ﻓﻼ ﻳﺮﺟﺢ ﺭﺃﻳﺎً ﻭﻻ ﻳﻨﺼﺮﻩ ﺇﻻ ﺇﺫﺍ ﺩﻟﺖ ﻋﻠﻴﻪ ﺍﻷﺩﻟﺔ ﺍﻟﻨﺎﻫﻀﺔ‪ .‬ﻭﺍﻟﺪﺍﺭﺱ‬

‫ﻟﻜﺘﺎﺑﺎﺕ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺍﻟﻔﻘﻬﻴﺔ ﻳﻼﺣﻆ ﻫﺬﺍ ﺍﳌﻮﻗﻒ ﺑﻮﺿﻮﺡ‪.‬‬

‫ﻓﻔﻲ ﺑﺎﺏ \"ﺣﻜﻢ ﺍﻷﺫ�ﲔ ﰲ ﺍﻟﻮﺿﻮﺀ\" ﰲ ﻛﺘﺎﺏ \"�ﻴﻞ ﺍﻷﻭﻃﺎﺭ\" ﺫﻛﺮ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺫﻫﺎﺏ ﺍﻟﻘﺎﲰﻴﺔ‪ ،‬ﻭﺍﺳﺤﺎﻕ ﺑﻦ ﺭﺍﻫﻮﻳﻪ‪ ،‬ﻭﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﺇﱃ ﺍﻟﻮﺟﻮﺏ‪،‬‬

‫ﳏﺘﺠﲔ ﲝﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ﺍﻟﺬﻱ ﻣﻔﺎﺩﻩ ﺃﻥ ﺍﻟﻨﱯ ‪ e‬ﻣﺴﺢ ﺩﺍﺧﻠﻬﻤﺎ ﺑﺎﻟﺴﺒﺎﺑﺘﲔ‪ ،‬ﻭﺧﺎﻟﻒ ﺑﺈﲠﺎﻣﻴﻪ ﺇﱃ ﻇﺎﻫﺮﳘﺎ ﻓﻤﺴﺢ ﻇﺎﻫﺮﳘﺎ ﻭﺑﺎﻃﻨﻬﻤﺎ)]‪ ،([١٥٧‬ﻭﺃﻥ‬

‫ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ �ﺼﺖ ﻋﻠﻰ ﺃﻥ ﺍﻷﺫ�ﲔ ﻣﻦ ﺍﻟﺮﺃﺱ ﺗﻔﻴﺪ ﺃﻥ ﺍﻷﻣﺮ ﲟﺴﺢ ﺍﻟﺮﺃﺱ ﺃﻣﺮ ﲟﺴﺤﻬﻤﺎ‪ ،‬ﻓﺜﺒﺖ ﻭﺟﻮﺏ ﺍﳌﺴﺢ ﺑﺎﻟﺪﻟﻴﻞ ﺍﻟﻘﺮﺁ�ﻲ‪.‬‬

‫ﻟﻜﻦ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺭﺩ ﺑﻌﺪﻡ ﺍ�ﺘﻬﺎﺽ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺫﻟﻚ‪ ،‬ﻭﺭﺟﺢ ﺍﺳﺘﺤﺒﺎﺏ ﻣﺴﺢ ﺍﻷﺫ�ﲔ ﻋﻠﻰ ﺍﻟﻮﺟـﻮﺏ ﻷ�ﻪ ﻛﻤﺎ ﻗـﺎﻝ )ﻻ ﻳﺼﺎﺭ ﺇﱃ ﺍﻟﻮﺟﻮﺏ ﺇﻻ ﺑﺪﻟﻴﻞ‬

‫�ﺎﻫﺾ ﻭﺇﻻ ﻛﺎﻥ ﻣﻦ ﺍﻟﺘﻘﻮﻝ ﻋﻠﻰ ﺍﻪﻠﻟ ﲟﺎ ﱂ ﻳﻘﻞ( )]‪.([١٥٨‬‬

‫ﻭﻣﻦ ﻣﻈﺎﻫﺮ ﺍﺣﺘﻜﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺇﱃ ﺍﻟﺪﻟﻴﻞ‪ ،‬ﺍﻻﺳﺘﻘﻼﻟﻴﺔ ﰲ ﺍﻻﺟﺘﻬﺎﺩ‪ ،‬ﻭﺍﻷﺧﺬ ﺑﻈﺎﻫﺮ ﺍﻟﻨﺺ‪ ،‬ﻭﺍﳉﻤﻊ ﺑﲔ ﺍﻷﺩﻟﺔ ﻣﺎ ﺃﻣﻜﻦ‪.‬‬

‫ﺃ ـ ﺍﻻﺳﺘﻘﻼﻟﻴﺔ ﰲ ﺍﻻﺟﺘﻬﺎﺩ‪:‬‬

‫ﺇﻥ ﺍﻷﺭﺿﻴﺔ ﺍﻷﺻﻮﻟﻴﺔ ﺍﻟﻘﻮﻳﺔ ﺍﻟﱵ ﺍﺭﺗﻜﺰ ﻋﻠﻴﻬﺎ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺟﻌﻠﺖ ﺁﺭﺍﺀﻩ ﺍﻟﻔﻘﻬﻴﺔ ﺗﺘﻤﻴﺰ ﺑﺎﻻﺳﺘﻘﻼﻟﻴﺔ‪ ،‬ﻓﻬـﻮ ﻻ ﳚﻌﻞ ﻣﺬﻫﺒﺎً ﻣﻦ ﺍﳌﺬﺍﻫﺐ‪ ،‬ﺃﻭ ﻗـﻮﻻً ﻣﻦ ﺍﻷﻗﻮﺍﻝ‬

‫ﻣﺼﺪﺭﻩ ﰲ ﻓﻬﻢ ﺍﻟﻨﺼﻮﺹ ﻭﺍﺳﺘﻨﺒﺎﻁ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﺑﻞ ﻳﺒﺤﺚ ﺍﳌﺴﺎﺋﻞ ﲝﺜﺎً ﻣﺴﺘﻘﻼﹰ‪ ،‬ﻓﺈﻥ ﻭﺍﻓﻖ ﻏﻴـﺮﻩ ﰲ ﺍﻟﻨﺘﻴﺠﺔ ﻓﻬﻲ ﻣﻮﺍﻓـﻘﺔ ﺍﺟـﺘﻬﺎﺩ ﻻ ﻣﻮﺍﻓﻘﺔ ﺗﻘﻠﻴﺪ‪.‬‬

‫ﻭﻣﻦ ﻣﻈﺎﻫﺮ ﺍﺳﺘﻘﻼﻟﻴﺘﻪ‪ ،‬ﻋﺪﻡ ﻣﻴﻠﻪ ﻟﻄﺮﻑ ﻣﻌﲔ ﰲ ﲨﻴﻊ ﺍﺟﺘﻬﺎﺩﺍﺗﻪ‪ ،‬ﺑﻞ ﻏﺎﻟﺒﺎً ﻣﺎ ﻳﻮﺍﻓﻖ ﻋﺎﳌﺎً ﰲ ﻣﺴﺎﺋﻞ‪ ،‬ﻭﳜﺎﻟﻔﻪ ﰲ ﺃﺧﺮﻯ‪ ،‬ﻣﺜﺎﻝ ﺫﻟﻚ‪ :‬ﻣﺎ ﺫﻛﺮﻩ ﰲ ﻣﻌﺮﺽ‬

‫ﺗﻔﺴﲑﻩ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ‪ )) :‬ﻳٰﺄَﻳﱡﻬﹶﺎ ٱﻟﱠﺬﹺﻳﻦﹶ ﺀﺍﻣﹶﻨﹸﻮﺍْ ﺻﹶﻠﱡﻮﺍْ ﻋﹶﻠَﻴﹾﻪﹺ ﻭﹶﺳﹶﻠّﻤﹸﻮﺍْ ﺗَﺴﹾﻠﹺﻴﻤﺎً(( )ﺍﻷﺣﺰﺍﺏ‪ (٥٦:‬ﻓﻘﺪ �ﺎﻗﺶ ﻣﺴﺄﻟﺔ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﻨﱯ ‪ e‬ﰲ ﺍﻟﺼﻼﺓ‪ ،‬ﻫﻞ ﻫﻲ ﻭﺍﺟﺒﺔ‬

‫ﺃﻡ ﻻ؟ ﻓﺬﻛﺮ ﺭﺃﻱ ﺍﳉﻤﻬﻮﺭ ﺑﺄﳖﺎ ﺳﻨﺔ ﻣﺆﻛﺪﺓ ﻭﻟﻴﺴﺖ ﻭﺍﺟﺒﺔ‪ ،‬ﺛﻢ ﺫﻛﺮ ﺭﺃﻱ ﺍﻟﺸﺎﻓﻌﻲ ﺍﻟﻘﺎﺋﻞ ﺑﻮﺟﻮﲠﺎ ﻣﻊ ﺍﻹﻋﺎﺩﺓ ﻋﻨﺪ ﺗﺮﻛﻬﺎ ﻋﻤﺪﺍً‪ ،‬ﻟﻜﻨﻪ ﺍﺧﺘﺎﺭ ﰲ ﺍﻷﺧﲑ‬

‫ﺍﻟﻘﻮﻝ ﺑﻮﺟﻮﲠﺎ ﻣﻊ ﻋﺪﻡ ﺍﻹﻋﺎﺩﺓ ﻋﻠﻰ ﺗﺎﺭﻛﻬﺎ‪ ،‬ﻓﻮﺍﻓﻖ ﺑﺬﻟﻚ ﺍﻟﺸﺎﻓﻌﻲ ﰲ ﺍﻟﻘﻮﻝ ﺑﻮﺟﻮﲠﺎ ﻭﺧﺎﻟﻔﻪ ﰲ ﺍﻹﻋﺎﺩﺓ ﻋﻨﺪ ﺗﺮﻛﻬﺎ ﻋﻤﺪﺍً)]‪.([١٥٩‬‬
 ‫ﻭﻣﻦ ﻣﻈﺎﻫﺮ ﺍﺳﺘﻘﻼﻟﻴﺘﻪ ﺃﻳﻀﺎً ﻋﺪﻡ ﺗﺒﻨﻴﻪ ﳌﻮﻗﻒ ﺃﻱ ﻃﺮﻑ ﻣﻦ ﺍﳌﺨﺎﻟﻔﲔ ﲨﻠﺔ ﻭﺗﻔﺼﻴﻼﹰ‪ ،‬ﺑﻞ ﻳﺬﻛﺮ ﺃﺩﻟﺔ ﻛﻞ ﻓﺮﻳﻖ‪ ،‬ﻭﻳﻨﺎﻗﺸﻬﺎ‪ ،‬ﻓﻴﺜﺒﺖ ﺻﺤـﺔ ﺑﻌﻀﻬﺎ‪ ،‬ﻭﻳﺮﺩ‬

‫ﺑﻌﻀﻬﺎ ﺍﻵﺧﺮ‪ ،‬ﺛﻢ ﻳﺴﻌﻰ ﺇﻟـﻰ ﺍﻟﺘﻮﻓﻴﻖ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﺃﻭ ﺍﳋﺮﻭﺝ ﺑﺮﺃﻱ ﺟﺪﻳﺪ ﻳﺮﻓﻊ ﺑﻪ ﺍﳋﻼﻑ ﻭﻳﺪﻓﻊ ﺍﻟﻨـﺰﺍﻉ‪ ،‬ﻳﻈﻬﺮ ﻫﺬﺍ ﺟﻠﻴﺎً ﰲ ﻣﻨﺎﻗﺸﺘﻪ ﳌﺴﺄﻟﺔ ﻋﺪﺓ ﺍﳌﻄﻠﻘﺔ ﻓـﻲ‬

‫ﺗﻔﺴﲑﻩ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ‪)) :‬ﻭﹶٱﻟْﻤﹸﻄَﻠﱠﻘَـٰﺖﹸ ﻳﹶﺘَﺮﹶﺑﱠﺼﹾﻦﹶ ﺑِﺄَ�ْﻔُﺴﹺﻬِﻦﱠ ﺛَﻠَـٰﺜَﺔَ ﻗُﺮﹸﻭﺀ(( )ﺍﻟﺒﻘﺮﺓ‪ ،(٢٢٨ :‬ﺇﺫ ﺫﻛﺮ ﺍﺧﺘﻼﻑ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﰲ ﺗﻌﻴﲔ ﻣﺎ ﻫﻮ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻘﺮﻭﺀ ﺍﳌﺬﻛﻮﺭﺓ ﰲ‬

‫ﺍﻵﻳﺔ‪ ،‬ﻓﻘﺎﻝ ﻓﺮﻳﻖ‪ :‬ﻫﻲ ﺍﳊﻴﺾ‪ ،‬ﻭﻗﺎﻝ ﺁﺧﺮ‪ :‬ﻫﻲ ﺍﻟﻄﻬﺮ‪ ،‬ﺣﺴﺐ ﺍﳌﻌﻨﻴﲔ ﺍﻟﻠﻐﻮﻳﲔ ﻟﻠﻘﺮﺀ‪ ،‬ﺛﻢ ﻋﺮﺽ ﺃﺩﻟﺔ ﻛﻞ ﻓﺮﻳﻖ‪ ،‬ﻓﺮﺩ ﺑﻌﻀﻬﺎ‪ ،‬ﻭﺃﻗﺮ ﺑﻌﻀﻬﺎ ﺍﻵﺧﺮ‪ ،‬ﺛﻢ ﺣﺎﻭﻝ‬

‫ﺍﻟﺘﻮﻓﻴﻖ ﺑﻦ ﺍﻟﺮﺃﻳﲔ ﺍﻋﺘﻤﺎﺩﺍً ﻋﻠﻰ ﺍﻷﺩﻟﺔ ﺍﻟﺼﺤﻴﺤﺔ ﺍﻟﱵ ﺍﺳﺘﺪﻝ ﲠﺎ ﺍﻟﻄﺮﻓﺎﻥ ﻓﻘﺎﻝ‪» :‬ﻭﳝﻜﻦ ﺃﻥ ﻳﻘـﺎﻝ ﺇﳖﺎ ﺗﻨﻘﻀﻲ ﺍﻟﻌﺪﺓ ﺑﺜﻼﺛﺔ ﺃﻃﻬﺎﺭ‪ ،‬ﺃﻭ ﺑﺜﻼﺙ ﺣﻴﺾ‪ ،‬ﻭﻻ‬

‫ﻣﺎ�ﻊ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻓﻘﺪ ﺟﻮﹼﺯ ﲨﻊ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﲪﻞ ﺍﳌﺸﱰﻙ ﻋﻠﻰ ﻣﻌﻨﻴﻴﻪ‪ ،‬ﻭﺑﺬﻟﻚ ﳚﻤﻊ ﺑﲔ ﺍﻷﺩﻟﺔ‪ ،‬ﻭﻳﺮﺗﻔﻊ ﺍﳋﻼﻑ ﻭﻳﻨﺪﻓﻊ ﺍﻟﻨـﺰﺍﻉ« )]‪.([١٦٠‬‬

‫ﻭﻣﻦ ﺩﻻﺋﻞ ﺍﺳﺘﻘﻼﻟﻴﺘﻪ ﺃﻳﻀﺎً‪ ،‬ﻭﻗﻮﻓﻪ ﻣﻦ ﺭﺃﻱ ﺍﳉﻤﻬﻮﺭ ﻣﻮﻗﻒ ﺍﳊﻜﻢ‪ ،‬ﻭﻋﺪﻡ ﺍﻋﺘﺒﺎﺭﻩ ﺩﻟﻴﻼﹰ ﰲ ﺫﺍﺗﻪ‪ ،‬ﺑﻞ ﻳﺰ�ﻪ ﲟﻴﺰﺍﻥ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻓﺈﻥ ﻭﺍﻓﻘﻬﻤﺎ ﺃﺧﺬ ﺑﻪ ﻋﻠﻰ‬

‫ﺳﺒﻴﻞ ﺍﻻﺳﺘﺌﻨﺎﺱ‪ ،‬ﻭﺇﻻ ﻃـﺮﺣﻪ‪ .‬ﻭﻣﻦ ﺍﻟﺸـﻮﺍﻫﺪ ﻋﻠﻰ ﺫﻟﻚ ﻣﺎ ﻭﺭﺩ ﰲ \"ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺁ�ﻴﺔ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ\" ﰲ \"�ﻴﻞ ﺍﻷﻭﻃﺎﺭ\"‪ ،‬ﺣﻴﺚ �ﻘﻞ ﻋﻦ‬

‫ﺍﻟﻨﻮﻭﻱ ﺍ�ﻌﻘﺎﺩ ﺍﻹﲨﺎﻉ ﻋﻠﻰ ﲢﺮﻳﻢ ﺍﻷﻛﻞ ﻭﺍﻟﺸـﺮﺏ ﻭﺳﺎﺋﺮ ﺍﻻﺳﺘﻌﻤﺎﻻﺕ ﰲ ﺇ�ﺎﺀ ﺍﻟﺬﻫﺐ‪ ،‬ﺃﻭ ﺍﻟﻔﻀـﺔ‪ ،‬ﺇﻻ ﺭﻭﺍﻳﺔ ﻋﻦ ﺩﺍﻭﻭﺩ ﰲ ﲢﺮﻳﻢ ﺍﻟﺸﺮﺏ ﻓﻘﻂ‪ ،‬ﻭﻗﻮﻝ ﻗﺪﻳﻢ‬

‫ﻟﻠﺸﺎﻓﻌﻲ ﻭﺍﻟﻌﺮﺍﻗﻴﲔ‪ ،‬ﻓﻘﺎﻝ ﺑﺎﻟﻜﺮﺍﻫﺔ ﺩﻭﻥ ﺍﻟﺘﺤﺮﻳﻢ‪ ،‬ﻭﻗﺪ ﺭﺟﻊ ﻋﻨﻪ‪ ،‬ﻭﺗﺄﻭﻟﻪ ﺃﻳﻀﺎً ﺻﺎﺣﺐ ﺍﻟﺘﻘﺮﻳﺐ‪ ،‬ﻭﱂ ﳛﻤﻠﻪ ﻋﻠﻰ ﻇﺎﻫﺮﻩ )]‪ ،([١٦١‬ﻓﻮﺍﻓﻖ ﺍﻟﺸﻮﻛﺎ�ﻲ‬

‫ﺍﳉﻤﻬﻮﺭ ﰲ ﲢﺮﻳﻢ ﺍﻷﻛﻞ ﻭﺍﻟﺸﺮﺏ ﻓﻴﻬﻤﺎ‪ ،‬ﻭﺧﺎﻟﻔﻬﻢ ﰲ ﺍﻻﺳﺘﻌﻤﺎﻝ‪ .‬ﻭﻋﻠﻞ ﺫﻟﻚ ﺑﺄﻥ ﻗﻴﺎﺱ ﺳﺎﺋﺮ ﺍﻻﺳﺘﻌﻤﺎﻻﺕ ﻋﻠﻰ ﺍﻷﻛﻞ ﻭﺍﻟﺸﺮﺏ ﻗﻴﺎﺱ ﻣﻊ ﺍﻟﻔﺎﺭﻕ‪ ،‬ﻭﻋﻠﻖ‬

‫ﻋﻠﻰ ﺣﻜﺎﻳﺔ ﺍﻟﻨﻮﻭﻱ ﻟﻺﲨﺎﻉ ﻋﻠﻰ ﲢﺮﻳﻢ ﺍﻻﺳﺘﻌﻤﺎﻝ‪ ،‬ﺑﺄ�ﻪ ﻏﲑ ﻣﻨﻌﻘﺪ‪ ،‬ﳌﺨﺎﻟﻔﺔ ﺩﺍﻭﻭﺩ ﻭﺁﺧﺮﻳﻦ‪ ،‬ﻭﳌﺎ ﰲ ﺣﺠﻴﺔ ﺍﻹﲨﺎﻉ ﻣﻦ ﺍﻟﻨـﺰﺍﻉ‪ ،‬ﻭﺧﻠﺺ ﰲ ﺍﻷﺧﲑ ﺇﱃ‬

‫ﺟﻮﺍﺯ ﺍﲣﺎﺫ ﺁ�ﻴﺔ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ ﻟﺴﺎﺋﺮ ﺍﻻﺳﺘﻌﻤﺎﻻﺕ‪ ،‬ﻓﻘﺎﻝ‪» :‬ﻭﺍﳊﺎﺻﻞ ﺃﻥ ﺍﻷﺻﻞ ﺍﳊﹺـﻞ‪ ،‬ﻓﻼ ﺗﺜﺒﺖ ﺍﳊﺮﻣﺔ ﺇﻻ ﺑﺪﻟﻴﻞ ﻳﺴﻠﻤﻪ ﺍﳋﺼﻮﻡ‪ ،‬ﻭﻻ ﺩﻟﻴﻞ ﰲ ﺍﳌﻘﺎﻡ‬

‫ﲠﺬﻩ ﺍﻟﺼﻔﺔ‪ ،‬ﻓﺎﻟﻮﻗﻮﻑ ﻋﻠﻰ ﺫﻟﻚ ﺍﻷﺻﻞ ﺍﳌﻌﺘﻀﺪ ﺑﺎﻟﱪﺍﺀﺓ ﺍﻷﺻﻠﻴﺔ ﻫﻮ ﻭﻇﻴﻔﺔ ﺍﳌﻨﺼﻒ ﺍﻟﺬﻱ ﱂ ﳜﺒﻂ ﺑﺴﻮﻁ ﻫﻴﺒﺔ ﺍﳉﻤﻬﻮﺭ«)]‪.([١٦٢‬‬

‫ﺏ ـ ﺍﻷﺧﺬ ﺑﻈﺎﻫﺮ ﺍﻟﻨﺺ ﻭﺍﳉﻤﻊ ﺑﲔ ﺍﻷﺩﻟﺔ ﻣﺎ ﺃﻣﻜﻦ‪:‬‬

‫ﻣﻦ ﺗﺪﺍﻋﻴﺎﺕ ﺍﺣﺘﻜﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺇﱃ ﺍﻟﺪﻟﻴﻞ‪ ،‬ﺃﺧﺬﻩ ﺑﻈﺎﻫﺮ ﺍﻟﻨﺺ ﰲ ﺍﻟﻐﺎﻟﺐ‪ ،‬ﻓﻬﻮ ﻻ ﳛﻤﻞ ﺍﻟﻨﺺ ﻓﻮﻕ ﻣﻌﻨﺎﻩ ﺍﻟﻈﺎﻫﺮ‪ ،‬ﺑﻞ ﳛﺮﺹ ﻋﻠﻰ ﻓﻬﻢ ﻣﻘﺼﺪﻩ ﻋﻠﻰ ﻋﻤﻮﻣﻪ‬

‫ﺩﻭﻥ ﲣﺼﻴﺺ ﺑﻐﲑ ﳐﺼﺺ‪ ،‬ﻓﻤﻨﻬﺠﻪ ﺍﻻﺳﺘﻨﺒﺎﻃﻲ ﻳﺪﻭﺭ ﺣﻮﻝ ﻣﻀﻤﻮﻥ ﺍﻟﻨﺺ ﻭﻣﻌﻨﺎﻩ‪ ،‬ﻭﻻ ﻳﻐـﺎﺩﺭ ﻇﺎﻫﺮﻩ ﺇﻻ ﲟﺴﻮﻍ ﺃﺻﻮﱄ ﻣﻌﺘﺒـﺮ‪ .‬ﻭﻣﻦ ﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﱵ ﻳﱪﺯ‬

‫ﻓﻴﻬﺎ ﻫﺬﺍ ﺍﳌﺴـﻠﻚ ﻣﺎ ﺟﺎﺀ ﰲ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ‪ ،‬ﻭﺍﻟﻘﺪﺭ ﺍﻟﺬﻱ ﻳﻌﺘﱪ ﻣﻠﻜﻪ ﳌﻦ ﺗﻠﺰﻣﻪ ﺍﻟﻔﻄﺮﺓ)]‪ ،([١٦٣‬ﻓﻘﺪ ﺃﻭﺭﺩ ﺁﺭﺍﺀ ﻋﺪﺓ ﻟﺒﻌﺾ ﺍﻟﻔﻘﻬﺎﺀ‪ ،‬ﻏﲑ ﺃ�ﻪ ﺭﺟﺢ ﻣﻨﻬﺎ‬

‫ﺍﻟﺮﺃﻱ ﺍﻟﺬﻱ ﻳﺬﻫﺐ ﺇﱃ ﺃ�ﻪ ﻳﻌﺘﱪ ﺃﻥ ﻳﻜﻮﻥ ﳐﺮﺝ ﺍﻟﻔﻄﺮﺓ ﻣﺎﻟﻜﺎً ﻟﻘﻮﺕ ﻳﻮﻡ ﻭﻟﻴﻠﺔ‪ ،‬ﻭﻳﻌﻠﻞ ﻫﺬﺍ ﺑﺄﻥ ﺍﻟﺰﻛﺎﺓ ﻃﻬﺮﺓ ﻟﻠﺼﺎﺋﻢ ﻭﻻ ﻓﺮﻕ ﺑﲔ ﺍﻟﻐﲏ ﻭﺍﻟﻔﻘﲑ ﰲ ﺫﻟﻚ‪ ،‬ﻭﻷﻥ‬

‫ﺍﻟﻨﺼﻮﺹ ﺃﻃﻠﻘﺖ‪ ،‬ﻭﱂ ﳜﺺ ﻏﻨﻴﺎً ﻭﻻ ﻓﻘﲑﺍً‪ .‬ﻓﻘﺪ ﺭﻭﻱ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺃ�ﻪ ﻗﺎﻝ‪ :‬ﻓﺮﺽ ﺭﺳﻮﻝ ﺍﻪﻠﻟ ‪ e‬ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻃﻬﺮﺓ ﻟﻠﺼﺎﺋﻢ ﻣﻦ ﺍﻟﻠﻐﻮ ﻭﺍﻟﺮﻓﺚ‪ ،‬ﻭﻃﻌﻤﺔ‬

‫ﻟﻠﻤﺴﺎﻛﲔ‪ ،‬ﻓﻤﻦ ﺃﺩﺍﻫﺎ ﻗﺒﻞ ﺍﻟﺼﻼﺓ‪ ،‬ﻓﻬﻲ ﺯﻛﺎﺓ ﻣﻘﺒﻮﻟﺔ‪ ،‬ﻭﻣﻦ ﺃﺩﺍﻫﺎ ﺑﻌﺪ ﺍﻟﺼﻼﺓ‪ ،‬ﻓﻬﻲ ﺻﺪﻗﺔ ﻣﻦ ﺍﻟﺼﺪﻗﺎﺕ\")]‪.([١٦٤‬‬

‫ﺃﻣﺎ ﺍﳉﻤﻊ ﺑﻴـﻦ ﺍﻷﺩﻟﺔ ﻣﺎ ﺃﻣﻜﻦ‪ ،‬ﻓﺎﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻻ ﻳﻠﺠﺄ ﺇﱃ ﺍﻟﻨﺴﺦ‪ ،‬ﺃﻭ ﺍﻟﱰﺟﻴﺢ ﺑﲔ ﺍﻟﻨﺼﻮﺹ ﺇﻻ ﺇﺫﺍ ﺗﻌﺬﺭ ﺍﳉﻤﻊ‪ ،‬ﳐﺎﻟﻔﺎً ﺑﺬﻟﻚ ﺍﳌﻨﻬﺞ ﺍﻟﺬﻱ ﺍﺳﺘﻘﺮ ﰲ‬

‫ﻋﺼﻮﺭ ﺍﻟﺘﻘﻠﻴﺪ‪.‬‬

‫ﻓﻔﻲ ﻣﺴﺄﻟﺔ ﺍﻻﺳﺘﻌﺎ�ﺔ ﺑﺎﻟﻜﻔﺎﺭ ﻋﻠﻰ ﺍﻟﻜﻔﺎﺭ ﻗﺎﻝ‪» :‬ﻭﺃﻣﺎ ﺍﻻﺳﺘﻌﺎ�ﺔ ﺑﺎﻟﻜﻔﺎﺭ ﻋﻠﻰ ﺍﻟﻜﻔﺎﺭ‪ ،‬ﻓﻘﺪ ﻭﻗﻊ ﺫﻟﻚ ﻣﻨﻪ ‪ e‬ﰲ ﻏﲑ ﻣﻮﻃﻦ‪ ،‬ﻭﻭﻗﻊ ﻣﻨﻪ ﺍﻟﺮﺩ ﳌﻦ ﺃﺭﺍﺩ ﺇﻋﺎ�ﺘﻪ‬

‫ﻣﻦ ﺍﳌﺸﺮﻛﲔ ﻋﻠﻰ ﻗﺘﺎﻝ ﺍﳌﺸﺮﻛﲔ‪ ،‬ﻭﻗﺎﻝ ﻟﻌﻤﺮ‪"\ :‬ﺇ�ﻪ ﻻ ﻳﺴﺘﻌﲔ ﲟﺸﺮﻙ\")]‪ ،([١٦٥‬ﻭﳝﻜﻦ ﺍﳉﻤﻊ ﺑﺄﻥ ﺍﳉﻮﺍﺯ ﻣﻊ ﺍﳊﺎﺟﺔ ﻭﺭﺟﺎﺀ ﺍﻟﻨﻔﻊ‪ ،‬ﻭﺍﻟﺮﺩ ﻣﻊ ﻋﺪﻣﻬﺎ‪ ،‬ﺃﻭ‬

‫ﻷﺣﺪﳘﺎ‪ ،‬ﻓﻴﻜﻮﻥ ﺫﻟﻚ ﻣﻔﻮﺿﺎً ﺇﱃ ﺍﻹﻣﺎﻡ«)]‪.([١٦٦‬‬

‫ﻛﻤﺎ ﺍﻋﱰﺽ ﰲ ﺃﺛﻨﺎﺀ ﺗﻔﺴﲑﻩ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ‪)) :‬ﻓَﻼﹶ ﺗَﻬِﻨﹸﻮﺍْ ﻭﹶﺗَﺪﹾﻋﹸﻮﺍْ ﺇِﻟَﻰ ٱﻟﺴﱠﻠْﻢِ ﻭﹶﺃَ�ﺘُﻢﹸ ٱﻻْﻋﹾﻠَﻮﹾﻥﹶ(( )ﳏﻤﺪ‪ ،(٣٥:‬ﻋﻠﻰ ﻣﻦ ﻗﺎﻝ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌـﻠﻢ ﺇﳖﺎ �ﺎﺳﺨﺔ ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟـﻰ‪:‬‬

‫)) ﻭﹶﺇِﻥ ﺟﹶﻨﹶﺤﹸﻮﺍْ ﻟﹺﻠﺴﱠﻠْﻢِ ﻓَٱﺟﹾﻨﹶﺢﹾ ﻟَﻬﹶﺎ(( )ﺍﻷ�ﻔﺎﻝ‪ ،(٦١:‬ﻓﻘﺎﻝ‪» :‬ﻭﻻ ﳜﻔﺎﻙ ﺃ�ﻪ ﻻ ﻣﻘﺘﻀﻰ ﻟﻠﻘﻮﻝ ﺑﺎﻟﻨﺴﺦ ﻓﺈﻥ ﺍﻪﻠﻟ ﺳﺒﺤﺎ�ﻪ ﳖﻰ ﺍﳌﺴﻠﻤﲔ ﻓـﻲ ﻫﺬﻩ ﺍﻵﻳﺔ ﻋﻦ ﺃﻥ‬

‫ﻳﺪﻋﻮﺍ ﺇﱃ ﺍﻟﺴﻠﻢ ﺍﺑﺘـﺪﺍﺀﹰ‪ ،‬ﻭﱂ ﻳﻨﻪ ﻋﻦ ﻗﺒﻮﻝ ﺍﻟﺴﻠﻢ ﺇﺫﺍ ﺟﻨﺢ ﺇﻟﻴﻪ ﺍﳌﺸﺮﻛﻮﻥ‪ ،‬ﻓﺎﻵﻳﺘﺎﻥ ﳏﻜﻤﺘﺎﻥ‪ ،‬ﻭﱂ ﻳﺘﻮﺍﺭﺩﺍ ﻋﻠﻰ ﳏﻞ ﻭﺍﺣﺪ ﺣﺘﻰ ﳛﺘﺎﺝ ﺇﱃ ﺩﻋﻮﻯ ﺍﻟﻨﺴﺦ ﺃﻭ‬

‫ﺍﻟﺘﺨﺼﻴﺺ«)]‪.([١٦٧‬‬

‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎ�ﻲ‪ :‬ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻷﺣﻜﺎﻡ‪:‬‬

‫ﳌﺎ ﻛﺎ�ﺖ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻫﻲ ﺍﻟﻠﻐﺔ ﺍﻟﱵ ﲪﻠﺖ ﺍﳋﻄﺎﺏ ﺍﻹﳍﻲ‪ ،‬ﻋﺪﻫﺎ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺷﺮﻃﺎً ﺃﻭﻟﻴﺎً ﰲ ﻓﻬﻢ ﺧﻄﺎﺏ ﺍﻟﺸﺎﺭﻉ‪ ،‬ﻭﺃﺳﺎﺳﺎً ﻣﻘﺪﻣﺎً ﰲ ﺍﺳﺘﻨﺒﺎﻁ ﺃﺣﻜﺎﻡ‬

‫ﺍﻟﺸﺮﻉ‪ .‬ﻣﻦ ﻫـﻨﺎ ﻛﺎﻥ ﻣﻨﻬﺠﻪ ﰲ ﲝﺚ ﻛﻞ ﺟـﻤﻠﺔ ﺃﻭ ﻟﻔﻈﺔ ﻟﻐﻮﻳﺔ ﻳﺘﻮﻗﻒ ﻋﻠﻴﻬﺎ ﺣﻜﻢ ﺷﺮﻋﻲ‪ :‬ﲢﺪﻳﺪ ﻣﻌﻨﺎﻫﺎ ﺍﻟﻠﻐﻮﻱ‪ ،‬ﻣﺴﺘﺸﻬﺪﺍً ﻋﻠـﻰ ﺫﻟﻚ ﲟﺎ ﻳﺆﻳﺪﻩ ﻣﻦ‬

‫ﺃﺷﻌﺎﺭ‪ ،‬ﺃﻭ ﻛﻼﻡ ﺃﻫﻞ ﺍﻟﻠﻐﺔ‪ .‬ﻓﺈﺫﺍ ﲢﺮﺭ ﻟﺪﻳﻪ ﻣﻌﻨﻰ ﺍﻟﻨﺺ ﻋﻠﻰ ﺃﺳﺎﺱ ﺍﻟﻠﻐﺔ‪ ،‬ﺍﺳﺘﻨﺒﻂ ﺍﳊﻜﻢ ﺍﻟﺸﺮﻋﻲ‪ .‬ﻭﻗﺪ ﺃﻓﺎﺩﻩ ﻫﺬﺍ ﺍﳌﻨﻬﺞ ﻛﺜﲑﺍً ﰲ ﺍﻟﱰﺟﻴﺢ ﺑﲔ ﺍﻟﺮﻭﺍﻳﺎﺕ‬

‫ﻭﺍﻷﻗﻮﺍﻝ‪.‬‬

‫ﻓﻔﻲ ﻣﻮﺿﻮﻉ ﻗﺼﺮ ﺍﻟﺼﻼﺓ ﰲ ﺍﻟﺴﻔﺮ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ‪» :‬ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻗﺪ ﺍﺿﻄﺮﺑﺖ ﻓﻴﻬﺎ ﺍﻷﻗﻮﺍﻝ ﻭﺍﺿﻄﺮﺑﺖ ﻓﻴﻬﺎ ﻣﺬﺍﻫﺐ ﺍﻟﺮﺟﺎﻝ«)]‪ .([١٦٨‬ﺛﻢ ﺣﺮﺭ‬

‫ﺭﺃﻳﻪ ﻓﻴﻬﺎ ﺑﻨﺎﺀﹰ ﻋﻠﻰ ﺍﳌﻌﻨﻰ ﺍﻟﻠﻐﻮﻱ ﳌﺼﻄﻠﺢ ﺍﻟﺴﻔﺮ ﻓﻘﺎﻝ‪» :‬ﻓﺎﻟﻮﺍﺟﺐ ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﻣﺎ ﻳﺼﺪﻕ ﻋﻠﻴﻪ ﺃ�ﻪ ﺳﻔﺮ‪ ،‬ﻭﺃﻥ ﺍﻟﻘﺎﺻﺪ ﺇﻟﻴﻪ ﻣﺴﺎﻓﺮ‪ ،‬ﻭﻻ ﺭﻳﺐ ﺃﻥ ﺃﻫﻞ ﺍﻟﻠﻐﺔ‬

‫ﻳﻄﻠﻘﻮﻥ ﺍﺳﻢ ﺍﳌﺴﺎﻓﺮ ﻋﻠﻰ ﻣﻦ ﺷﺪ ﺭﺣﻠﻪ ﻭﻗﺼﺪ ﺍﳋﺮﻭﺝ ﻣﻦ ﻭﻃﻨﻪ ﺇﱃ ﻣﻜﺎﻥ ﺁﺧﺮ‪ ،‬ﻓﻬﺬﺍ ﻳﺼﺪﻕ ﻋﻠﻴﻪ ﺃ�ﻪ ﻣﺴﺎﻓﺮ‪ ،‬ﻭﺃ�ﻪ ﺿﺎﺭﺏ ﻓـﻲ ﺍﻷﺭﺽ‪ ،‬ﻭﻻ ﻳﻄﻠﻘﻮﻥ‬

‫ﺍﺳﻢ ﺍﳌﺴﺎﻓﺮ ﻋﻠﻰ ﻣﻦ ﺧﺮﺝ ﻣﺜﻼﹰ ﺇﱃ ﺍﻷﻣﻜﻨﺔ ﺍﻟﻘﺮﻳﺒﺔ ﻣﻦ ﺑﻠﺪﻩ ﻟﻐﺮﺽ ﻣﻦ ﺍﻷﻏﺮﺍﺽ‪ ،‬ﻓﻤﻦ ﻗﺼﺪ ﺍﻟﺴﻔﺮ ﻗﺼﺮ ﺇﺫﺍ ﺣﻀﺮﺗﻪ ﺍﻟﺼﻼﺓ ﻭﻟﻮ ﻛﺎﻥ ﰲ ﻣﻴﻞ‬

‫ﺑﻠﺪﻩ«)]‪.([١٦٩‬‬

‫ﻛﻤﺎ ﺭﻓﺾ ﰲ ﻣﻮﺿﻮﻉ ﺯﻛﺎﺓ ﺍﳊﻠﻲ ﺍﺳﺘﺪﻻﻝ ﻣﻦ ﺍﺳﺘﺪﻝ ﻋﻠﻰ ﻭﺟﻮﲠﺎ ﲟﺎ ﻭﺭﺩ ﻣﻦ ﺫﻛﺮ ﺍﻟﺰﻛﺎﺓ ﰲ ﺍﻟﻮﺭﻕ ﻭﺍﻟﺮﻗﺔ ﰲ ﺍﻷﺣﺎﺩﻳﺚ‪ ،‬ﻷ�ﻪ ﻗﺪ ﺛﺒﺖ ﰲ ﻛﺘﺐ ﺍﻟﻠـﻐﺔ‬

‫ﻛﺎﻟﺼﺤﺎﺡ ﻭﺍﻟﻘﺎﻣـﻮﺱ ﻭﻏﲑﳘﺎ‪ ،‬ﺃﻥ ﺍﻟﻮﺭﻕ ﻭﺍﻟﺮﻗﺔ ﺍﺳﻢ ﻟﻠﺪﺭﺍﻫﻢ ﺍﳌﻀﺮﻭﺑﺔ‪ ،‬ﻓﻼ ﻳﺼﺢ ﺍﻻﺳـﺘﺪﻻﻝ ﲠﺬﻳﻦ ﺍﻟﻠﻔﻈﲔ ﻋﻠﻰ ﻭﺟﻮﺏ ﺍﻟﺰﻛﺎﺓ ﰲ ﺍﳊﻠﻴﺔ)]‪.([١٧٠‬‬

‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺭﺑﻂ ﺍﻟﻔﺮﻭﻉ ﺍﻟﻔﻘﻬﻴﺔ ﺑﺎﻟﻘﻮﺍﻋﺪ ﺍﻷﺻﻮﻟﻴﺔ‪:‬‬

‫ﻣﻦ ﺍﳋﺼﺎﺋﺺ ﺍﻟﻮﺍﺿﺤﺔ ﰲ ﻓﻘﻪ ﺍﻟﺸﻮﻛﺎ�ﻲ‪ ،‬ﺍﻟﺘﻼﺯﻡ ﺑﲔ ﺍﻟﻔﻘﻪ ﻭﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ ،‬ﻭﻻ ﺃﺩﻝ ﻋﻠﻰ ﺫﻟﻚ ﻣﻦ ﻛﺘﺎﺑﻴﻪ \"�ﻴﻞ ﺍﻷﻭﻃﺎﺭ\" ﻭ\"ﺍﻟﺴﻴﻞ ﺍﳉﺮﺍﺭ\" ﺍﻟﻠﺬﻳﻦ ﺃﻗﺎﻡ‬

‫ﻓﻴﻬﻤﺎ ﺟﺴﻮﺭﺍً ﻗﻮﻳﺔ ﻭﻣﺘﻤﺎﺳﻜﺔ ﺑﲔ ﺍﻟﻌﻠﻤﲔ‪ ،‬ﻓﻨﺠﺪﻩ ﻓﻴﻬﻤﺎ ﻳﺬﻛﺮ ﺍﻷﺩﻟﺔ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﺛﻢ ﳛﻠﻠﻬﺎ ﲢﻠﻴﻼﹰ ﻳﻜﺸﻒ ﻋﻦ ﺣﻘﻴﻘﺔ ﻣﻌﻨﺎﻫﺎ‪ ،‬ﺛﻢ ﻳﺴﺘﻌﲔ ﺃﺧﲑﺍً ﰲ‬

‫ﺍﺳﺘﻨﺒﺎﻁ ﺍﳊﻜﻢ ﺍﻟﺸﺮﻋﻲ ﺑﺎﻟﻘﻮﺍﻋﺪ ﺍﻷﺻﻮﻟﻴﺔ ﺍﳌﻨﺎﺳﺒﺔ‪ .‬ﻭﻫﻮ ﻣﺎ ﺟﻌﻞ ﻣﺆﻟﻔﺎﺗﻪ ﺍﻟﻔﻘﻬﻴﺔ �ﺸﺮﺍً ﻣﺮﺗﺒﺎً ﻟﻸﺩﻟﺔ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﳚﻤﻊ ﺃﻣﺮﻫﺎ ﻋﻘﺪ ﻣﻨﺘﻈﻢ ﻣﻦ ﺍﻟﻘﻮﺍﻋﺪ‬

‫ﺍﻷﺻﻮﻟﻴﺔ‪ .‬ﻭﻣﻦ ﻣﻴﺰﺍﺕ ﻫﺬﺍ ﺍﳌﻨﻬﺞ ﰲ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻔﻘﻬﻴﺔ ﺃ�ﻪ ﻳﻜﺴﺐ ﺍﳊﻜﻢ ﺍﳌﺴﺘﻨﺒﻂ ﻗﻮﺓ‪ ،‬ﻛﻤﺎ ﻳﺒﻴﹼﻦ ﻟﻠﻘﺎﺭﺉ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﱵ ﺳﻠﻜﻬﺎ ﺍﻹﻣﺎﻡ ﰲ ﺍﺳﺘﻨﺒﺎﻁ‬

‫ﺍﻷﺣﻜﺎﻡ‪ ،‬ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﻳﻨﻤﹼﻲ ﻟﺪﻳﻪ ﻣﻠﻜﺔ ﺍﻟﺘﺤﻠﻴﻞ ﻭﺍﻻﺳﺘﺪﻻﻝ‪.‬‬

‫ﻭﻣﻦ ﺃﻣﺜﻠﺔ ﺫﻟﻚ ﺩﺭﺍﺳﺔ ﺍﻟﺸﻮﻛﺎ�ﻲ ﳌﺴﺄﻟﺔ ﺍﻟﻮﺿﻮﺀ ﻣﻦ ﳊﻮﻡ ﺍﻹﺑﻞ‪ ،‬ﺣﻴﺚ ﺗﻄﺮﻕ ﺇﱃ ﺍﺧﺘﻼﻑ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﳊﻮﻡ ﺍﻹﺑﻞ‪ :‬ﻫﻞ ﻫﻲ ﻣﻦ �ﻮﺍﻗﺾ ﺍﻟﻮﺿﻮﺀ‪ ،‬ﺃﻡ ﻻ؟‬

‫ﻓﺬﻫﺐ ﺍﻷﻛﺜﺮﻭﻥ ﺇﱃ ﺃﳖﺎ ﻏﲑ �ﺎﻗﻀﺔ‪ ،‬ﳊﺪﻳﺚ ﺟـﺎﺑﺮ ﺭﺿﻲ ﺍﻪﻠﻟ ﻋﻨﻪ \"ﺃ�ﻪ ﻛﺎﻥ ﺁﺧﺮ ﺍﻷﻣﺮﻳﻦ ﻣﻨﻪ ‪ e‬ﻋﺪﻡ ﺍﻟﻮﺿﻮﺀ ﳑﺎ ﻣﺴﺖ ﺍﻟﻨﺎﺭ\")]‪ .([١٧١‬ﻭﺫﻫﺐ‬
 ‫ﺁﺧﺮﻭﻥ ﺇﱃ ﺍ�ﺘﻘﺎﺽ ﺍﻟﻮﺿﻮﺀ ﺑﻠﺤﻮﻡ ﺍﻹﺑﻞ ﳏﺘﺠﲔ ﺑﺄﺣﺎﺩﻳﺚ ﻣﻨﻬﺎ‪ :‬ﺣﺪﻳﺚ ﺟﺎﺑﺮ ﺑﻦ ﲰﺮﺓ ﺃﻥ ﺭﺟﻼﹰ ﺳﺄﻝ ﺭﺳﻮﻝ ﺍﻪﻠﻟ ‪» :e‬ﺃ�ﺘﻮﺿﺄ ﻣﻦ ﳊﻮﻡ ﺍﻟﻐﻨﻢ؟ ﻗﺎﻝ‪ :‬ﺇﻥ‬

‫ﺷﺌﺖ ﺗﻮﺿﺄ‪ ،‬ﻭﺇﻥ ﺷﺌﺖ ﻓﻼ ﺗﺘﻮﺿﺄ ﻗﺎﻝ‪ :‬ﺃ�ﺘﻮﺿﺄ ﻣﻦ ﳊﻮﻡ ﺍﻹﺑﻞ؟ ﻗﺎﻝ‪� :‬ﻌﻢ‪ ،‬ﺗﻮﺿﺄ ﻣﻦ ﳊﻮﻡ ﺍﻹﺑﻞ«)]‪.([١٧٢‬‬

‫ﻭﰲ ﺃﺛﻨﺎﺀ ﺍﳌﻨﺎﻗﺸﺔ‪ ،‬ﻭﺍﻓﻖ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﺃﻥ ﺣﺪﻳﺚ ﺟﺎﺑﺮ ﻋﺎﻡ ﻭﺣﺪﻳﺚ ﺍﻟﻮﺿﻮﺀ ﻣﻦ ﳊﻮﻡ ﺍﻹﺑﻞ ﺧﺎﺹ‪ ،‬ﻭﺍﳋﺎﺹ ﻣﻘﺪﻡ ﻋﻠﻰ ﺍﻟﻌﺎﻡ‪ .‬ﺛﻢ �ﺎﻗﺶ‬

‫ﺍﻟﺸﻮﻛﺎ�ﻲ ﻣﺬﻫﺐ ﺍﳌﻌﺘﱪﻳﻦ ﺃﻥ ﺍﻟﻌﺎﻡ ﺍﳌﺘﺄﺧﺮ ﻭﻫﻮ ﺣﺪﻳﺚ ﺗﺮﻙ ﺍﻟﻮﺿﻮﺀ ﳑﺎ ﻣﺴﺖ ﺍﻟﻨﺎﺭ �ﺎﺳﺦ ﻷﺣﺎﺩﻳﺚ ﺍﻟﻮﺿﻮﺀ ﻣﻦ ﳊﻮﻡ ﺍﻹﺑﻞ‪ ،‬ﻭﺃﻭﺿﺢ ﺃﻥ ﺃﺣﺎﺩﻳﺚ ﺍﻷﻣﺮ‬

‫ﺑﺎﻟﻮﺿﻮﺀ ﻣﻦ ﳊﻮﻡ ﺍﻹﺑﻞ ﱂ ﺗﺸﻤﻞ ﻭﱂ ﲣﺺ ﺍﻟﻨﱯ ‪ e‬ﻭﻋﻠﻴﻪ ﻓﻼ ﻳﻌﺘﱪ ﺗﺮﻛﻪ ﻟﻠﻮﺿﻮﺀ ﳑﺎ ﻣﺴﺖ ﺍﻟﻨﺎﺭ �ﺎﺳﺨﺎً؛ ﻷ�ﻪ ﻛﻤﺎ ﺗﻘﺮﺭ ﰲ ﺍﻷﺻﻮﻝ ﺃﻥ ﻓﻌﻞ ﺍﻟﻨﱯ ‪ e‬ﻻ ﻳﻌﺎﺭﺽ‬

‫ﺍﻟﻘﻮﻝ ﺍﳋﺎﺹ ﺑﻨﺎ ﻭﻻ ﻳﻨﺴﺨﻪ‪.‬‬

‫ﺛﻢ �ﺒﻪ ﺍﻟﺸﻮﻛﺎ�ﻲ ﰲ ﺍﻷﺧﲑ ﺇﱃ ﺃﳘﻴﺔ ﻫﺬﻩ ﺍﻟﻘﻀﻴﺔ ﺍﻷﺻﻮﻟﻴﺔ ﰲ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﱰﺟﻴﺤﻴﺔ‪ ،‬ﻓﻘﺎﻝ‪» :‬ﻭﻫﺬﻩ ﻣﺴﺄﻟﺔ ﻣﺪﻭ�ﺔ ﰲ ﺍﻷﺻﻮﻝ ﻣﺸﻬﻮﺭﺓ‪ ،‬ﻭﻗﻞّ ﻣﻦ ﻳﺘﻨﺒﻪ ﳍﺎ‬

‫ﻣﻦ ﺍﳌﺼﻨﻔﲔ ﻓـﻲ ﻣﻮﺍﻃـﻦ ﺍﻟﱰﺟـﻴﺢ‪ ،‬ﺃﻭ ﺍﻋﺘﺒﺎﺭﻫﺎ ﺃﻣﺮﺍً ﻻ ﺑﺪ ﻣﻨﻪ‪ ،‬ﻭﺑﻪ ﻳﺰﻭﻝ ﺍﻹﺷﻜﺎﻝ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﻷﺣﻜﺎﻡ ﺍﻟﱵ ﺗﻌﺪ ﻣﻦ ﺍﳌﻀﺎﻳﻖ«)]‪.([١٧٣‬‬

‫ﺍﳌﻄﻠﺐ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺭﺑﻂ ﺍﻟﺒﺤﺚ ﺍﻟﻔﻘﻬﻲ ﺑﺎﳊﺪﻳﺚ ﻭﻋﻠﻮﻣﻪ‪:‬‬

‫ﻛﺎﻥ ﻣﻦ �ﻘﺎﺋﺺ ﺍﻟﺒﺤﺚ ﺍﻟﻔﻘﻬﻲ ﰲ ﻋﺼﻮﺭ ﺍﻟﺘﻘﻠﻴﺪ ﺿﻌﻒ ﺍﻟﺼﻠﺔ ﺑﲔ ﺍﻟﻔﻘﻪ ﻭﺍﳊﺪﻳﺚ‪ ،‬ﻓﺄﻫﻞ ﺍﻟﻔﻘﻪ ‪ -‬ﻛﻤﺎ ﻳﺬﻛﺮ ﺍﻟﺸﻮﻛﺎ�ﻲ‪ -‬ﺑﻀﺎﻋﺘﻬﻢ ﰲ ﺍﳊﺪﻳﺚ ﻣﺰﺟﺎﺓ‪ ،‬ﻻ‬

‫ﳝﻴﺰﻭﻥ ﺻﺤﻴﺤﻪ ﻣﻦ ﺳﻘﻴﻤﻪ‪ ،‬ﺑﻞ ﻳﺬﻛﺮﻭﻥ ﰲ ﻣﺆﻟﻔﺎﲥﻢ ﺍﳌﻮﺿﻮﻋﺎﺕ ﻭﻳﻔﺮﻋﻮﻥ ﻋﻠﻴﻬﺎ ﻣﺴﺎﺋﻞ ﻟﻴﺴﺖ ﻣﻦ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻓﻴﺄﺗﻮﻥ ﻣﻦ ﺍﻷﻗﻮﺍﻝ ﻭﺍﻟﱰﺟﻴﺤﺎﺕ ﲟﺎ ﻫﻮ ﰲ‬

‫ﺃﺑﻌﺪ ﺩﺭﺟﺎﺕ ﺍﻹﺗﻘﺎﻥ)]‪ ،([١٧٤‬ﻭﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻮﺿﻊ »ﻫﻮ ﺍﻟﺴﺒﺐ ﺍﻷﻋﻈﻢ ﰲ ﺍﺧﺘﻼﻁ ﺍﳌﻌﺮﻭﻑ ﺑﺎﳌﻨﻜﺮ ﰲ ﻛﺘﺐ ﺍﻟﻔﻘﻪ«)]‪.([١٧٥‬‬

‫ﻣﻦ ﻫﻨﺎ ﺭﺃﻯ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺃﻥ ﻣﻦ ﻣﺘﻄﻠﺒﺎﺕ ﲡﺪﻳﺪ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﺭﺑﻂ ﺍﻟﺒﺤﺚ ﺍﻟﻔﻘﻬﻲ ﺑﺎﳊﺪﻳﺚ ﻭ ﻋﻠﻮﻣﻪ‪ ،‬ﻷﻥ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﻣﺼﺪﺭ ﺭﺋﻴﺲ ﰲ ﺍﺳﺘﻨﺒﺎﻁ‬

‫ﺍﻷﺣﻜﺎﻡ‪ ،‬ﻭﺍﻻﺳﺘﺪﻻﻝ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻫﻲ ﻣﺮﺍﺗﺐ ﻭﺃﻗﺴﺎﻡ‪ .‬ﻓﻤﻌﺮﻓﺔ ﺩﺭﺟﺔ ﺍﳊﺪﻳﺚ ﻣﻦ ﺣﻴﺚ ﺍﻟﺼﺤﺔ ﻭﺣﻜﻢ ﺍﻷﺋﻤﺔ ﺍﳌﺨﺘﺼﲔ ﻓﻴﻪ‪ ،‬ﻫﻮ ﺃﺳﺎﺱ ﺍﻻﺳﺘﻨﺒﺎﻁ‬

‫ﺍﻟﺼﺤﻴﺢ ﻟﻸﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻭﺍﻟﺘﻘﻴﻴﻢ ﺍﻟﻌﻠﻤﻲ ﻻﺳﺘﺪﻻﻻﺕ ﺍﻟﻔﻘﻬﺎﺀ ﻭﺁﺭﺍﺋﻬﻢ‪ .‬ﻭﻗﺪ ﺻﺮﺡ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺑﺬﻟﻚ ﰲ ﻗﻮﻟﻪ‪:‬‬

‫» ﻓﺈﻥ ﺍﳌﺘﺼﺪﺭ ﻟﻠﺘﺼﻨﻴﻒ ﻓـﻲ ﻛﺘﺐ ﺍﻟﻔﻘﻪ‪ ،‬ﻭﺇﻥ ﺑﻠﻎ ﰲ ﺇﺗﻘﺎ�ﻪ‪ ،‬ﻭﺇﺗﻘﺎﻥ ﻋﻠﻢ ﺍﻷﺻﻮﻝ ﻭﺳـﺎﺋﺮ ﺍﻟﻔﻨﻮﻥ ﺍﻵﻟﻴﺔ ﺇﱃ ﺣﺪ ﻳﺘﻘﺎﺻﺮ ﻋﻨﻪ ﺍﻟﻮﺻـﻒ‪ ،‬ﺇﺫﺍ ﻟـﻢ ﻳﺘﻘﻦ ﻋﻠﻢ‬

‫ﺍﻟﺴﻨﺔ‪ ،‬ﻭﻳﻌﺮﻑ ﺻﺤﻴﺤﻪ ﻣﻦ ﺳﻘﻴﻤﻪ‪ ،‬ﻭﻳﻌﻮﻝ ﻋﻠﻰ ﺃﻫﻠﻪ ﰲ ﺇﺻﺪﺍﺭﻩ ﻭﺇﻳﺮﺍﺩﻩ‪ ،‬ﻛﺎ�ﺖ ﻣﺼﻨﻔﺎﺗﻪ ﻣﺒﻨﻴﺔ ﻋﻠﻰ ﻏﲑ ﺃﺳﺎﺱ‪ ،‬ﻷﻥ ﻋﻠﻢ ﺍﻟﻔﻘﻪ ﻫﻮ ﻣﺄﺧﻮﺫ ﻣﻦ ﻋﻠﻢ‬

‫ﺍﻟﺴﻨﺔ‪ ،‬ﺇﻻ ﺍﻟﻘﻠﻴﻞ ﻣﻨﻪ‪ ،‬ﻭﻫـﻮ ﻣﺎ ﻗﺪ ﺻﺮﺡ ﲝﻜﻤﻪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ«)]‪.([١٧٦‬‬

‫ﻭﻗﺪ ﺟﺴﺪ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻫﺬﻩ ﺍﻟﻘﻨﺎﻋﺔ ﻓﻌﻠﻴﺎً ﰲ ﻛﺘﺒﻪ‪ ،‬ﻓﻔﻲ ﺑﺎﺏ ﺻﻔﺔ ﺍﻟﺘﻴﻤﻢ ﰲ \"�ﻴﻞ ﺍﻷﻭﻃﺎﺭ\" ﺃﻭﺭﺩ ﺣﺪﻳﺚ ﻋﻤﺎﺭ ﺑﻦ ﻳﺎﺳﺮ ﺭﺿﻲ ﺍﻪﻠﻟ ﻋﻨﻪ ﺍﻟﺬﻱ ﻳﺪﻝ‬

‫ﻋﻠﻰ ﺃﻥ ﺍﻟﺘﻴﻤﻢ ﺿﺮﺑﺔ ﻭﺍﺣﺪﺓ ﻟﻠﻮﺟﻪ ﻭﺍﻟﻜﻔﲔ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﲨـﻬﻮﺭ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻭﻋﺎﻣﺔ ﺃﻫﻞ ﺍﳊﺪﻳﺚ‪ ،‬ﻟﻜﻨﻪ ﺫﻛﺮ ﺃﻥ ﺑﻌﺾ ﺍﻟﻔﻘﻬﺎﺀ ﺫﻫﺒﻮﺍ ﺇﱃ ﺃﻥ ﺍﻟﻮﺍﺟﺐ ﺿﺮﺑﺘﺎﻥ‪:‬‬

‫ﺿﺮﺑﺔ ﻟﻠﻮﺟﻪ ﻭﺃﺧﺮﻯ ﻟﻠﻴﺪﻳﻦ‪ ،‬ﻛﻤﺎ ﺫﻫﺐ ﺍﺑﻦ ﺍﳌﺴﻴﺐ‪ ،‬ﻭﺍﺑﻦ ﺳﲑﻳﻦ ﺇﱃ ﺃﻥ ﺍﻟﻮﺍﺟﺐ ﺛﻼﺙ ﺿﺮﺑﺎﺕ‪ ،‬ﺿﺮﺑﺔ ﻟﻠﻮﺟﻪ‪ ،‬ﻭﺿﺮﺑﺔ ﻟﻠﻜﻔﲔ‪ ،‬ﻭﺿﺮﺑﺔ‬

‫ﻟﻠﺬﺭﺍﻉ)]‪.([١٧٧‬‬

‫ﻭﻗﺪ �ﺒﻪ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺇﱃ ﺃﻥ ﺃﺻﺢ ﺍﻵﺛﺎﺭ ﺍﳌﺮﻓﻮﻋﺔ ﻋﻦ ﻋﻤﺎﺭ ﻫﻲ ﺿﺮﺑﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﻣﺎ ﺭﻭﻱ ﻋﻦ ﺿﺮﺑﺘﲔ ﻓﻜﻠﻬﺎ ﻃﺮﻕ ﻣﻀﻄﺮﺑﺔ‪ ،‬ﻛﻤﺎ ﺫﻛﺮ ﻣﺎ ﻋﻞّ ﺑﻪ ﺍﻟﻌﻠﻤﺎﺀ ﻛﻞ‬

‫ﻃﺮﻳﻖ‪ ،‬ﻭﺭﺟﺢ ﺑﻌﺪ ﻫﺬﺍ ﺭﻭﺍﻳﺔ ﺿﺮﺑﺔ ﻭﺍﺣﺪﺓ ﻟﻌﺪﻡ ﺻﺤﺔ ﺍﻟﺰﻳﺎﺩﺓ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﻟﻄﺮﻕ ﺍﻷﺧﺮﻯ ﻟﻠﺤﺪﻳﺚ‪ ،‬ﻓﻘﺎﻝ‪» :‬ﻭﲠﺬﺍ ﻳﺘﺒﲔ ﻟﻚ ﺃﻥ ﺃﺣﺎﺩﻳﺚ ﺍﻟﻀﺮﺑﺘﲔ ﻻ ﲣﻠﻮ‬
‫ﲨﻴﻊ ﻃﺮﻗﻬﺎ ﻣﻦ ﻣﻘﺎﻝ‪ ،‬ﻭﻟﻮ ﺻﺤﺖ ﻟﻜﺎﻥ ﺍﻷﺧﺬ ﲠﺎ ﻣﺘﻌﻴﻨﺎً ﳌﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﺰﻳﺎﺩﺓ‪ ،‬ﻓﺎﳊﻖ ﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﻣﺎ ﺛﺒﺖ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻣﻦ ﺣﺪﻳﺚ ﻋﻤﺎﺭ ﻣﻦ ﺍﻻﻗﺘﺼﺎﺭ‬

‫ﻋﻠﻰ ﺿﺮﺑﺔ ﻭﺍﺣﺪﺓ ﺣﺘﻰ ﺗﺼﺢ ﺍﻟﺰﻳﺎﺩﺓ ﻋﻠﻰ ﺫﻟﻚ ﺍﳌﻘﺪﺍﺭ«)]‪.([١٧٨‬‬

‫ﺍﳌﻄﻠﺐ ﺍﳋﺎﻣﺲ‪ :‬ﺍﻻﺳﺘﺪﻻﻝ ﺑﺎﳌﻌﻘﻮﻝ‪:‬‬

‫ﺇﻥ ﲤﺴﻚ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺑﺎﻟﻨﺺ ﱂ ﳝﻨﻌﻪ ﻣﻦ ﺍﻻﺳﺘﺪﻻﻝ ﺑﺎﳌﻌﻘﻮﻝ ﰲ ﺍﻟﻔﻬﻢ ﻭﺍﻻﺳﺘﺪﻻﻝ ﻭﻣﻨﺎﻗﺸﺔ ﺍﳌﺨﺎﻟﻒ‪ ،‬ﺇﺫ ﳒﺪﻩ ﻳﻌﻤﻞ ﻋﻘﻠﻪ ﺇﱃ ﺃﺑﻌﺪ ﺍﳊﺪﻭﺩ ﰲ ﺍﺳﺘﺜﻤﺎﺭ‬

‫ﻣﻌﺎ�ﻲ ﺍﻟﻨﺺ‪ ،‬ﻭﺗﻘﻮﻳﺔ ﺍﺳﺘﺪﻻﻻﺗﻪ‪ ،‬ﻭﻣﻨﺎﻗﺸﺔ ﺍﺳﺘﺪﻻﻻﺕ ﺍﳌﺨﺎﻟﻒ‪ .‬ﻭﻟﻘﺪ ﺳﺎﻋﺪﻩ ﻋﻠﻤﻪ ﺍﻟﻮﺍﺳﻊ ﻭﺗﺄﻣﻠﻪ ﺍﻟﻌﻤﻴﻖ ﰲ ﺍﻷﺩﻟﺔ ﺍﻟﺸﺮﻋﻴﺔ ﻋﻠﻰ ﻛﺸﻒ ﺍﻟﻜﺜﲑ ﻣﻦ‬

‫ﺍﳌﻌﺎ�ﻲ ﺍﳌﻌﻘﻮﻟﺔ ﺍﻟﱵ ﻻ ﳝﻠﻚ ﺍﻟﻌﻘﻞ ﺍﻟﺴﻠﻴﻢ ﺭﻓﻀﻬﺎ‪.‬‬

‫ﻓﻔﻲ ﻣﺴﺄﻟﺔ ﺍﺳﺘﻘﺒﺎﻝ ﺍﻟﻘﺒﻠﺘﲔ ﻭﺍﻟﻘﻤﺮﻳﻦ ﻭﺍﺳﺘﺪﺑﺎﺭﳘﺎ ﻋﻨﺪ ﻗﻀﺎﺀ ﺍﳊﺎﺟﺔ‪ ،‬ﺑﻴﹼﻦ ﺃﻥ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﺳﺘﻘﺒﺎﻝ ﺍﻟﻘﺒﻠﺔ ﻭﺍﺳﺘﺪﺑﺎﺭﻫﺎ ﺛﺎﺑﺖ ﻋﻦ ﲨﺎﻋﺔ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ‪،‬‬

‫ﺭﻭﻭﺍ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﺳﺘﻘﺒﺎﳍﺎ ﻭﺍﺳﺘﺪﺑﺎﺭﻫﺎ ﻣﺮﻓﻮﻋﺎً ﺇﱃ ﺍﻟﻨﱯ‪ ،e‬ﻭﺑﻌﺾ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﻓـﻲ ﺍﻟﺼﺤﻴﺤﻴـﻦ ﻭﺑﻌﻀﻬﺎ ﻓـﻲ ﻏﲑﳘﺎ‪.‬ﻭﺃﻣﺎ ﺍﻟﺒﻴﺖ ﺍﳌﻘﺪﺱ ﻓﻠﻢ ﻳﺮﺩ ﻓﻴﻪ‬

‫ﺇﻻ ﺣﺪﻳﺚ ﻣﻌﻘﻞ ﺑﻦ ﺃﺑﻲ ﻣﻌﻘﻞ‪ ،‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ‪ ،‬ﻭﻓـﻲ ﺇﺳﻨﺎﺩﻩ ﺃﺑﻮ ﺯﻳﺪ ﺍﻟﺮﺍﻭﻱ ﻟﻪ ﻋﻦ ﻣﻌﻘﻞ‪ ،‬ﻭﻫﻮ ﳎﻬﻮﻝ ﻓﻼ ﺗﻘﻮﻡ ﺑﻪ ﺍﳊﺠـﺔ‪ .‬ﻭﺃﻣﺎ ﻣﺎ ﻗﻴﻞ ﻣﻦ ﺃﻥ ﺑﻴﺖ‬

‫ﺍﳌﻘﺪﺱ ﻳﻜـﻮﻥ ﻟﻪ ﺣﻜﻢ ﺍﻟﻜﻌﺒﺔ ﺑﺎﻟﻘﻴﺎﺱ‪ ،‬ﻓﻬﺬﺍ ﺍﻟﻘﻴﺎﺱ ﻓـﻲ �ﻈﺮ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺑﺎﻃﻞ‪ ،‬ﻷ�ﻪ ﻛﻤﺎ ﻗﺎﻝ‪» :‬ﺇﻥ ﻛﺎﻥ ﺍﳉﺎﻣﻊ ﺍﻟﺸﺮﻑ‪ ،‬ﻟﺰﻡ ﺫﻟﻚ ﰲ ﻛﻞ ﳏﻞ ﺷﺮﻳﻒ‪ ،‬ﻭﺇﻥ‬

‫ﺗﻔﺎﻭﺕ ﺍﻟﺸﺮﻑ‪ ،‬ﻭﻳﺪﺧﻞ ﰲ ﺫﻟﻚ ﺩﺧﻮﻻً ﺃﻭﻟﻴﺎً ﻣﺴﺠﺪﻩ ‪ ،e‬ﻭﻣﺴﺠﺪ ﻗﺒﺎﺀ‪ ،‬ﻭﳓﻮﳘﺎ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﲜﺎﻣﻊ ﺃﻥ ﺑﻴﺖ ﺍﳌﻘﺪﺱ ﻗﺪ ﻛﺎﻥ ﻗﺒﻠﺔ ﻗﺒﻞ ﺍﺳﺘﻘﺒﺎﻝ ﺍﻟﻜﻌﺒﺔ‪،‬‬

‫ﻓﻘﺪ �ﺴﺦ ﺫﻟﻚ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺫﻟﻚ ﻟﻜﻮ�ﻪ ﺗﺴﺘﻘﺒﻠﻪ ﺍﻟﻴﻬﻮﺩ ﻓﻘﺪ ﺗﻘﺮﺭ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻷﻣﺮ ﲟﺨﺎﻟﻔﺘﻬﻢ«)]‪.([١٧٩‬‬

‫ﻭﺃﻣﺎ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﺳﺘﻘﺒﺎﻝ ﺍﻟﻘﻤﺮﻳﻦ ﻭﺍﺳﺘﺪﺑﺎﺭﳘﺎ ﻋﻨﺪ ﻗﻀﺎﺀ ﺍﳊﺎﺟﺔ ﻓﻘﺎﻝ ﻋﻨﻪ‪:‬‬

‫» ﻓﻬﺬﺍ ﻣﻦ ﻏﺮﺍﺋﺐ ﺃﻫﻞ ﺍﻟﻔـﺮﻭﻉ‪ ،‬ﻓﺈ�ﻪ ﻟـﻢ ﻳﺪﻝ ﻋﻠـﻰ ﺫﻟﻚ ﺩﻟﻴﻞ‪ ،‬ﻻ ﺻﺤﻴﺢ‪ ،‬ﻭﻻ ﺣﺴﻦ‪ ،‬ﻭﻻ ﺿﻌﻴﻒ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺫﻟﻚ ﺑﺎﻟﻘﻴﺎﺱ ﻋﻠﻰ ﺍﻟﻘﺒﻠﺔ‪ ،‬ﻓﻘﺪ ﺍﺗﺴﻊ ﺍﳋﺮﻕ‬

‫ﻋﻠﻰ ﺍﻟﺮﺍﻗﻊ‪ .‬ﻭﺃﻋﺠﺐ ﻣﻦ ﻫﺬﺍ ﺇﳊﺎﻕ ﺍﻟﻨﺠﻮﻡ ﺍﻟﻨﻴﹼﺮﺍﺕ ﺑﺎﻟﻘﻤﺮﻳﻦ‪ ،‬ﻓﺈﻥ ﺍﻷﺻﻞ ﺑﺎﻃﻞ‪ ،‬ﻓﻜﻴﻒ ﺑﺎﻟﻔﺮﻉ؟ ﻭﻛﺎﻥ ﻳﻨﺒﻐﻲ ﳍﺬﺍ ﺍﻟﻘﺎﺋﺲ ﺃﻥ ﻳﻠﺤﻖ ﺍﻟﺴﻤﺎﺀ‪ ،‬ﻓﺈﻥ ﳍﺎ‬

‫ﺷﺮﻓﺎً ﻋﻈﻴﻤﺎً ﻟﻜﻮﳖﺎ ﻣﺴﺘﻘﺮ ﺍﳌﻼﺋﻜﺔ‪ ،‬ﺛﻢ ﻳﻠﺤﻖ ﺍﻷﺭﺽ؛ ﻷﳖﺎ ﻣﻜﺎﻥ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﺍﻟﻄﺎﻋﺎﺕ‪ ،‬ﻭﻣﺴﺘﻘﺮ ﻋﺒﺎﺩ ﺍﻪﻠﻟ ﺍﻟﺼﺎﳊﲔ‪ ،‬ﻓﺤﻴـﻨﺌﺬ ﻳﻀﻴـﻖ ﻋﻠﻰ ﻗﺎﺿﻲ‬

‫ﺍﳊﺎﺟـﺔ ﺍﻷﺭﺽ ﲟﺎ ﺭﺣﺒﺖ‪ ،‬ﻭﳛﺘﺎﺝ ﺃﻥ ﳜﺮﺝ ﻋﻦ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﻋﻨﺪ ﻗﻀﺎﺀ ﺍﳊﺎﺟﺔ«)]‪.([١٨٠‬‬

‫ﻭﳑﺎ ﺍ�ﺘﻘﺪﻩ ﺍﻟﺸﻮﻛﺎ�ﻲ‪ ،‬ﺍﺳﺘﻨﺎﺩﺍً ﺇﱃ ﺍﳌﻌﻘﻮﻝ‪ ،‬ﺗﺮﺧﻴﺺ ﺻﺎﺣﺐ ﺍﻷﺯﻫﺎﺭ ﻟﻠﺮﺟﺎﻝ ﻟﺒﺲ ﺍﳊﻠﻲ ﺑﻘﺼﺪ ﺇﺭﻫﺎﺏ ﺍﻟﻌﺪﻭ‪ ،‬ﻓﻘﺎﻝ‪:‬‬

‫»ﺍﻹﺭﻫﺎﺏ ﻟﻠﻌﺪﻭ ﺇﳕﺎ ﻳﻜﻮﻥ ﺑﺎﻟﻌﺪﺩ ﻭﺍﳌﺪﺩ ﻭﺍﻟﻌﺪﺓ ﻭﺍﻟﺸﺪﺓ ﻭﺍﻟﺴﻼﺡ ﺍﳌﻌﺪ ﻟﻠﻜﻔﺎﺡ‪ ،‬ﻭﳍﺬﺍ ﻳﻘﻮﻝ ﺍﻪﻠﻟ ﻋﺰ ﻭﺟﻞ‪)) :‬ﻭﹶﺃَﻋﹺﺪﱡﻭﺍْ ﻟَﻬﹸﻢﹾ ﻣﱠﺎ ٱﺳﹾﺘَﻄَﻌﹾﺘُﻢ ﻣﹼﻦ ﻗُﻮﱠﺓﹴ ﻭﹶﻣﹺﻦ ﺭﹼﺑﹶﺎﻁﹺ‬

‫ٱﻟْﺨَﻴﹾﻞِ ﺗُﺮﹾﻫﹺﺒﹸﻮﻥﹶ ﺑِﻪﹺ ﻋﹶﺪﹾﻭﱠ ٱﻟﻠﱠﻪﹺ ﻭﹶﻋﹶﺪﹸﻭﱠﻛُﻢﹾ (( )ﺍﻷ�ﻔﺎﻝ‪ ،(٦٠:‬ﻭﺃﻱ ﺇﺭﻫﺎﺏ ﳛﺼﻞ ﰲ ﺻﺪﺭ ﺍﻟﻌـﺪﻭ ﳌﻦ ﺗﻈﺎﻫﺮ ﻟﻪ ﻓـﻲ ﺍﳊﻠﻲ ﻭﺍﳊـﻠﻞ؟ ﻓﺈﻥ ﻫﺬﺍ ﺍﻟﻼﺑﺲ ﺇﳕﺎ ﺗﺸـﺒﻪ‬

‫ﺑﺮﺑﺎﺕ ﺍﳊﺠﺎﻝ‪ ،‬ﻭﺧﺮﺝ ﻣﻦ ﻋﺪﻳﺪ ﺍﻟﺮﺟﺎﻝ‪ ،‬ﻭﻫﻞ ﻳﻘﻮﻝ ﻋﺎﻗﻞ ﺇﻥ ﻣـﻼﺑﺲ ﺍﻟﻨﺴﺎﺀ ﺗﺜﲑ ﺷﻴﺌﺎً ﻣﻦ ﺍﳌﻬﺎﺑﺔ ﰲ ﺻﺪﺭ ﺃﺣﺪ ﻣﻦ ﺑﲏ ﺁﺩﻡ؟«‪.‬‬

‫ﻭﺧﺘﻢ ﺍ�ﺘﻘﺎﺩﻩ ﺑﻘﻮﻟﻪ‪ » :‬ﻭﺍﳊﺎﺻﻞ ﺃﻥ ﺍﻟﱰﻫﻴﺐ ﻋﻠﻰ ﺍﻟﻌﺪﻭ ﻫﻮ ﻣﻘﺼﺪ ﻣﻦ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻉ‪ ،‬ﻭﻟﻜﻨﻪ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﲟﺎ ﻋﺮﻓﻨﺎﻙ‪ ،‬ﻻ ﲟﺎ ﺃﺭﺍﺩﻩ ﺍﳌﺼﻨﻒ‪ ،‬ﻓﺈﻥ ﻫﺬﺍ ﻻ‬

‫ﳚﺮﻱ ﻋﻠﻰ ﺷﺮﻉ ﻭﻻ ﻋـﺮﻑ‪ ،‬ﻭﻻ ﺭﻭﺍﻳـﺔ‪ ،‬ﻭﻻ ﺩﺭﺍﻳـﺔ‪ ،‬ﻭﺇﳕﺎ ﻫﻮ ﺻﻨﻴﻊ ﺍﻟﻨﺴﺎﺀ ﻭﻣﻦ ﻳﺸﺎﲠﻬﻦ ﻣﻦ ﺍﳌﱰﻓﲔ«)]‪.([١٨١‬‬

‫ﺍﳌﻄﻠﺐ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺭﺑﻂ ﺍﳊﻜﻢ ﺍﻟﻔﻘﻬﻲ ﺑﺎﻟﺒﻌﺪ ﺍﻻﺟﺘﻤﺎﻋﻲ‪:‬‬

 ‫ﻟﻘﺪ ﻛﺎﻥ ﺍﻟﻮﺍﻗﻊ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻣﻌﻄﻰ ﺃﺳﺎﺳﻴﺎً ﺑﺎﻟﻨﺴﺒﺔ ﻟﻺﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﰲ ﲢﻠﻴﻞ ﺍﻟﻨﺼﻮﺹ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻭﺍﺳﺘﻨﺒﺎﻁ ﺍﻷﺣﻜﺎﻡ ﻣﻨﻬﺎ‪ ،‬ﺇﺫ ﻗﺪﹼﺭ ﰲ ﺍﺟﺘﻬﺎﺩﺍﺗﻪ ﺍﻟﻔﻘﻬﻴﺔ‬

‫ﺍﳋﺎﺻﺔ ﺑﻘﻀﺎﻳﺎ ﺍﺠﻤﻟﺘﻤﻊ ﻣﺎ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﺍ�ﻄﻼﻗﺎً ﳑﺎ ﻫﻮ ﻛﺎﺋﻦ ﰲ ﺣﻴﺎﺓ ﺍﻟﻨﺎﺱ ﻣﻦ ﺃﻭﺿﺎﻉ ﻭﺃﻋﺮﺍﻑ ﻭﻋﺎﺩﺍﺕ‪ ،‬ﻳﻈﻬﺮ ﺫﻟﻚ ﺟﻠﻴﺎً ﰲ ﺇﺑﻄﺎﻟﻪ ﻟﺒﻌﺾ ﺍﻟﺘﺼﺮﻓﺎﺕ‬

‫ﺍﳌﺎﻟﻴﺔ ﺍﳉﺎﺋﺰﺓ ﺃﺻﻼﹰ‪ ،‬ﻛﺎﳍﺒﺔ ﻭﺍﻟﻨﺬﺭ ﻭﺍﻟﻮﻗﻒ ﻭﺍﻟﻮﺻﻴﺔ ﺍﻟﱵ ﺍﲣﺬﻫﺎ ﺳﻜﺎﻥ ﺑﻌﺾ ﺍﳌﻨﺎﻃﻖ ﺍﻟﻴﻤﻨﻴﺔ ﻭﺳﻴﻠﺔ ﳊﺮﻣﺔ ﺍﻟﺒﻨﺎﺕ ﻣﻦ ﺍﳌﲑﺍﺙ‪.‬‬

‫ﻓﻘﺪ ﻭﺻﻒ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻫﺬﻩ ﺍﻟﻈﺎﻫﺮﺓ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻗﺎﺋﻼﹰ‪» :‬ﻣﺎ ﻭﻗﻊ ﻣﻦ ﺑﻌﺾ ﻣﻦ �ﺰﻋﺔ ﻋﺮﻕ ﺇﱃ ﻣﺎ ﻛﺎ�ﺖ ﻋﻠﻴﻪ ﺍﳉﺎﻫﻠﻴﺔ‪ ،‬ﻣﻦ ﻋﺪﻡ ﺗﻮﺭﻳﺚ ﺍﻹ�ﺎﺙ‪ ،‬ﻓﺈﳖﻢ‬

‫ﳜﺮﺟﻮﻥ ﺃﻣﻮﺍﳍﻢ ﺃﻭ ﺃﻛﺜﺮﻫﺎ ﺃﻭ ﺃﺣﺴﻨﻬﺎ ﺇﱃ ﺍﻟﺬﻛﻮﺭ ﻣﻦ ﺃﻭﻻﺩﻫﻢ ﺑﺼﻮﺭﺓ ﺍﳍﺒﺔ ﻭﺍﻟﻨﺬﺭ ﻭﺍﻟﻮﺻﻴﺔ ﺃﻭ ﺍﻟﻮﻗﻒ« )]‪ ..([١٨٢‬ﺑﻞ ﲪﻠﻬﻢ ﺍﻟﺘﺤﺎﻳﻞ ﻋﻠﻰ ﻣﲑﺍﺙ ﺍﳌﺮﺃﺓ‬

‫ﺇﺧﺮﺍﺝ ﺃﻣﻮﺍﳍﻢ ﻭﻓﻖ ﺍﻟﺼﻮﺭ ﺍﻟﺴﺎﺑﻘﺔ ﺇﱃ ﺃﻭﻻﺩ ﺃﻭﻻﺩﻫﻢ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﺃﻭﺿﺤﻪ ﺍﻟﺸﻮﻛﺎ�ﻲ ﰲ ﻗﻮﻟﻪ‪ » :‬ﻭﻣﻦ ﺟـﻤﻠﺔ ﻣﺎ ﺗﻠﻄﻒ ﺑﻪ ﻣﻦ ﻟﻪ ﺃﻭﻻﺩ‪ ،‬ﺫﻛﻮﺭ ﻭﺇ�ﺎﺙ‪ ،‬ﺃﻥ‬

‫ﻳﻌﻤﺪﻭﺍ ﺇﱃ ﺃﻭﻻﺩ ﺃﻭﻻﺩﻫﻢ ﺍﻟﺬﻛﻮﺭ‪ ،‬ﻓﻴﻨﺬﺭﻭﻥ ]ﻋﻠﻴﻬﻢ[‪ ،‬ﻭﻳﻮﺻﻮﻥ ﳍﻢ‪ ،‬ﻭﻳﻘﻮﻟﻮﻥ ﺃﳖﻢ ﻓﻌﻠﻮﺍ ﺫﻟﻚ ﻟﻐﲑ ﻭﺍﺭﺙ‪ ،‬ﻭﻟـﻢ ﻳﻔﻌـﻠﻮﺍ ﺫﻟﻚ ﺇﻻ ﻟﻘﺼﺪ ﺗﻘﻠﻴﻞ �ﺼﻴﺐ ﺑﻨﺎﲥﻢ‬

‫ﻭﺗﻮﻓﲑ �ﺼﻴﺐ ﺍﻟﺬﻛﻮﺭ«)]‪.([١٨٣‬‬

‫ﻭﻗﺪ ﻻﺣﻆ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻣﻦ ﺧﻼﻝ ﳑﺎﺭﺳﺘﻪ ﻟﻮﻇﻴﻔﺔ ﺍﻟﻘﻀﺎﺀ ﻭﺍﻹﻓﺘﺎﺀ ﺃﻥ ﻫﺬﺍ ﺍﻟﺘﺼﺮﻑ ﺍﳌﺘﻨﺎﻗﺾ ﻣﻊ ﺃﺣﻜﺎﻡ ﺍﻟﺸﺮﻳﻌﺔ ﺻﺎﺭ ﺳﻠﻮﻛﺎً ﺍﺟﺘﻤﺎﻋﻴﺎً ﻋﺎﻣﺎً ﻓﻘﺎﻝ‪» :‬‬

‫ﻭﻫﺬﻩ ﺍﻟﺬﺭﻳﻌﺔ ﺍﻟﺸﻴﻄﺎ�ﻴﺔ ﻗﺪ ﻋﻤﺖ ﻭ ﻃﻤﹼﺖ‪ ،‬ﺧﺼﻮﺻﺎً ﺃﻫﻞ ﺍﻟﺒﺎﺩﻳﺔ«)]‪ ،([١٨٤‬ﻣﺒﻴﻨﺎً ﺃﻥ ﺍﻟﺬﻱ ﺳﺎﻋﺪ ﻋﻠﻰ ﺍ�ﺘﺸﺎﺭﻫﺎ ﻫﻮ ﺇ�ﻔﺎﺫ ﻃﺎﺋﻔﺔ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﳌﺜﻞ‬

‫ﺗﻠﻚ ﺍﻟﺘﺼﺮﻓﺎﺕ‪ ،‬ﻭﺍﳊﻜﻢ ﺑﺼﺤﺘﻬﺎ‪ ،‬ﲝﺠﺔ ﺃﻥ ﺍﻟﺸﺎﺭﻉ ﺳﻮﹼﻍ ﻟﻠﻨﺎﺱ ﺍﳍﺒﺔ ﻭﺍﻟﻨﺬﺭ ﻭﺍﻟﻮﺻﻴﺔ‪ ،‬ﻣﻐﱰﻳﻦ ﰲ ﺫﻟﻚ ﲟﺠﺮﺩ ﺍﻻﺳﻢ‪ ،‬ﺩﻭﻥ ﺍﻟﻨﻈﺮ ﰲ ﻣﻌﺎ�ﻲ ﺍﳌﺴﻤﻴﺎﺕ‬

‫ﻭﺣﻘﺎﺋﻘﻬﺎ‪ ،‬ﻏﲑ ﻣﺘﻌﻘﻠﲔ ﻟﻠﻔﺮﻕ ﺑﲔ ﻫﺬﻩ ﺍﻟﺘﺼﺮﻓﺎﺕ ﺍﻟﺒﺎﻃﻠﺔ‪ ،‬ﻭﺑﲔ ﺍﻟﺘﺼﺮﻓﺎﺕ ﺍﳌﺎﻟﻴﺔ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻭﻻ ﻓﺎﳘﲔ ﻟﻠﻤﻐﺎﻳﺮﺓ ﺍﻟﻜﻠﻴﺔ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﻻ ﻣﺘﺄﻣﻠﲔ ﻟﻸﺳﺒﺎﺏ ﺍﻟﱵ‬

‫ﺗﺼﺪﺭ ﻋﻨﻬﺎ ﺗﻠﻚ ﺍﻷﻣﻮﺭ‪ ،‬ﻭﻻ ﻣﺪﺭﻛﲔ ﺃﻥ ﺍﻟﻌﱪﺓ ﺑﺎﳌﺴﻤﻴﺎﺕ ﻻ ﺑﺎﻷﺳـﻤﺎﺀ‪ ،‬ﻭﺃﻥ ﳎﺮﺩ ﺍﻻﺳـﻢ ﻻ ﳛﻠﻞ ﺍﳊﺮﺍﻡ‪ ،‬ﻭﻻ ﳛﺮﻡ ﺍﳊﻼﻝ‪ ،‬ﻭﺃ�ﻪ ﻟﻮ ﻛﺎﻥ ﺍﳊﻜﻢ ﻳﺪﻭﺭ ﻋﻠﻰ‬

‫ﺍﻟﺘﺴﻤﻴﺔ‪ ،‬ﻟﻜﺎﻥ ﺍﳋﻤﺮ ﺍﳌﺴﻤﻰ ﻣﺎﺀ ﺣﻼﻻً‪ ،‬ﻭﻛﺎﻥ ﺍﳌﺎﺀ ﺍﳌﺴﻤﻰ ﲬﺮﺍً ﺣﺮﺍﻣﺎً‪.‬‬

‫ﻭﺇﺩﺭﺍﻛﺎً ﻣﻨﻪ ﳌﺂﻻﺕ ﻫﺬﺍ ﺍﻟﺴﻠﻮﻙ ﻭﺧﻠﻔﻴﺘﻪ‪ ،‬ﺃﻗﺮ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺃ�ﻪ ﻣﻦ ﺧﺼﺺ ﺑﻌﺾ ﻭﺭﺛﺘﻪ ﲠﺒﺔ‪ ،‬ﺃﻭ �ﺬﺭ‪ ،‬ﺃﻭ ﻭﺻﻴـﺔ ﺑﻘﺼﺪ ﺍﳌﻔﺎﺿﻠﺔ ﺑﲔ ﺍﻟﻮﺭﺛﺔ ﺑﻄﻠﺖ ﻫﺬﻩ‬

‫ﺍﻟﺘﺼﺮﻓﺎﺕ‪ ،‬ﻭﱂ ﺗﻜﻦ ﺷﺮﻋﻴﺔ‪ ،‬ﻷﳖﺎ ﻣﺸﺘﻤﻠﺔ ﻋﻠﻰ ﺿﺮﺍﺭ‪ ،‬ﻭﻷﳖﺎ ﺣﻴﻞ‪ ،‬ﺍﻟﻘﺼﺪ ﻣﻨﻬﺎ ﻗﻄﻊ ﻣﲑﺍﺙ ﻭﺍﺭﺙ‪ ،‬ﻭﻫﺬﺍ ﻣﻦ ﺃﻋﻈﻢ ﺍﳊﻴﻒ ﻭﺍﻹﺛﻢ)]‪.([١٨٥‬‬

‫ﻭﻟﺘﺄﻛﻴﺪ ﺻﺪﻕ ﻫﺬﻩ ﺍﻟﻌﻠﻞ ﺍﻟﱵ ﺑﻨﻰ ﻋﻠﻴﻬﺎ ﺍﳊﻜﻢ‪ ،‬ﻗﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﲟﺴﺢ ﺍﺟﺘﻤﺎﻋﻲ‪ ،‬ﺗﺒﲔ ﻣﻦ ﺧﻼﻟﻪ ﻋﺪﻡ ﺷﺮﻋﻴﺔ ﻣﺂﻻﺕ ﺗﻠﻚ ﺍﻟﺘﺼﺮﻓﺎﺕ ﺍﳌﺎﻟﻴﺔ ﺣﻴﺚ ﻗﺎﻝ‪:‬‬

‫»ﻭﻗﺪ ﺗﺘﺒﻌﺖ ﻫﺬﺍ ﻓﻤﺎ ﻭﺟـﺪﺕ ﺃﺣﺪﺍً ﻳﻮﺻﻲ ﻷﻭﻻﺩ ﺃﻭﻻﺩﻩ‪ ،‬ﺃﻭ ﻳﻨﺬﺭ ﻋﻠﻴﻬﻢ‪ ،‬ﺇﻻ ﻭﻣﻌﻪ ﺑﻨﺎﺕ‪ ،‬ﺃﻭ ﻟـﻪ ﻣﻴﻞ ﺇﻟـﻰ ﺑﻌﺾ ﺍﻷﻭﻻﺩ ﺩﻭﻥ ﺑﻌـﺾ‪ ،‬ﻭﻻ ﻳﻔﻌﻠﻮﻥ ﺫﻟﻚ‬

‫ﳌﻘﺼﺪ ﺻﺎﱀ ﺇﻻ ﰲ ﺃ�ﺪﺭ ﺍﳊﺎﻻﺕ ﻭﺃﻗﻠﻬﺎ«)]‪.([١٨٦‬‬

‫ﺍﳌﻄﻠﺐ ﺍﻟﺴﺎﺑﻊ‪ :‬ﻣﺮﺍﻋﺎﺓ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ‪:‬‬

‫ﻣﻦ ﻋﻨﺎﺻﺮ ﻣﻨﻬﺞ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻔﻘﻬﻴﺔ ﻋﻨﺪ ﺍﻻﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ‪ ،‬ﻣﺮﺍﻋﺎﺓ ﺃﺳـﺮﺍﺭ ﺍﻟﺸﺮﻳﻌﺔ ﻭﻣﻘﺎﺻﺪﻫﺎ ﺍﻟﻌﺎﻣﺔ ﰲ ﻓﻬﻢ ﺍﻟﻨﺼﻮﺹ‪ ،‬ﻭﺗﻄﺒﻴﻘﻬﺎ ﻋﻠﻰ ﺍﳉﺰﺋﻴﺎﺕ ﻭﺍﻟﻮﻗﺎﺋﻊ‪.‬‬

‫ﻭﻣﻦ ﻫﺬﺍ ﺍﳌﻨﻄﻠﻖ ﺃﺧﺬ ﻋﻠﻰ ﻛﺜﲑ ﻣﻦ ﺍﻟﻔﻘﻬﺎﺀ ﻗﻮﳍﻢ ﲞﺮﻭﺝ ﺍﳌﺎﺀ ﺍﳌﺴﺘﻌﻤﻞ ﻋﻦ ﺍﻟﻄﻬﻮﺭﻳﺔ‪ ،‬ﻭﺍﺻﻔﺎً ﺍﺟﺘﻬﺎﺩﻫﻢ ﻫﺬﺍ ﻭﻣﺎ ﺗﺮﺗﺐ ﻋﻠﻴﻪ ﻣﻦ ﺗﻔﺮﻳﻌـﺎﺕ‪ ،‬ﺑﺄ�ﻪ ﺑﻌﻴﺪ‬

‫ﻋﻦ ﺭﻭﺡ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﺴﻬـﻠﺔ ﺣﻴﺚ ﻗﺎﻝ‪» :‬ﻭﻟﻠﺤﻨﻔﻴﺔ ﻭﺍﻟﺸﺎﻓﻌﻴﺔ ﻭﻏﲑﻫﻢ ﻣﻘﺎﻻﺕ ﰲ ﺍﳌﺴﺘﻌﻤﻞ ﻟﻴﺲ ﻋﻠﻴﻬﺎ ﺃﺛﺎﺭﺓ ﻣﻦ ﻋﻠﻢ‪ ،‬ﻭﺗﻔﺼﻴﻼﺕ ﻭﺗﻔﺮﻳﻌﺎﺕ ﻋﻦ‬

‫ﺍﻟﺸـﺮﻳﻌﺔ ﺍﻟﺴﻤﺤﺔ ﺍﻟﺴـﻬﻠﺔ ﲟﻌﺰﻝ« )]‪.([١٨٧‬‬

 ‫ﻛﻤﺎ ﺭﻓﺾ ﻗﻮﻝ ﻣﻦ ﺣـﻜﻢ ﺑﻮﻗﻮﻉ ﻃﻼﻕ ﺍﻟﺴﻜﺮﺍﻥ ﻋﻘﻮﺑﺔ ﻟﻪ‪ ،‬ﻷ�ـﻪ ﱂ ﻳﺮﺑﻂ ﺑﲔ ﺍﳊﻜﻢ ﻭﻣﻨﺎﻁ ﺍﻟﺘﻜﻠﻴﻒ‪ ،‬ﻭﻫﻮ ﺍﻟﻌﻘﻞ‪ ،‬ﻓﻘﺎﻝ‪» :‬ﻭﺍﳊﺎﺻﻞ ﺃﻥ ﺍﻟﺴﻜﺮﺍﻥ ﺍﻟﺬﻱ ﻻ‬

‫ﻳﻌﻘﻞ‪ ،‬ﻻ ﺣﻜﻢ ﻟﻄﻼﻗﻪ ﻟﻌﺪﻡ ﺍﳌﻨﺎﻁ ﺍﻟﺬﻱ ﺗﺪﻭﺭ ﻋﻠﻴﻪ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﻭﻗﺪ ﻋﲔ ﺍﻟﺸﺎﺭﻉ ﻋﻘﻮﺑﺘﻪ ‪ ،‬ﻓﻠﻴﺲ ﻟﻨﺎ ﺃﻥ ﳒﺎﻭﺯﻫﺎ ﺑﺮﺃﻳﻨﺎ‪ ،‬ﻭ�ﻘﻮﻝ‪ :‬ﻳﻘﻊ ﻃﻼﻗﻪ ﻋﻘﻮﺑﺔ ﻟﻪ ‪،‬‬

‫ﻓﻴﺠﻤﻊ ﻟﻪ ﺑﲔ ﻏﺮﻣﲔ«)]‪.([١٨٨‬‬

‫ﻭﻣﻦ ﻣﻈﺎﻫﺮ ﺍﻋﺘﺒﺎﺭ ﺍﻟﺸﻮﻛﺎ�ﻲ ﳌﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﰲ ﺍﻻﺟﺘﻬﺎﺩ ﺍﻟﻔﻘﻬﻲ ﺗﺄﻛﻴﺪﻩ ﺿﺮﻭﺭﺓ ﻋﻠﻢ ﺍﻟﻔﻘﻴﻪ ﺃﻥ ﻫﺬﻩ ﺍﻟﺸﺮﻳﻌﺔ ﺍﳌﻄﻬﺮﺓ ﺍﻟﺴﻤﺤﺔ ﻣﺒﻨﻴﺔ ﻋﻠﻰ ﺟﻠﺐ ﺍﳌﺼﺎﱀ‬

‫ﻭﺩﻓﻊ ﺍﳌﻔﺎﺳـﺪ)]‪ ،([١٨٩‬ﻣـﻊ ﻣﻼﺣﻈﺘﻪ ﺃﻥ ﻫﺬﺍ ﺍﳉﻠﺐ ﻭﺍﻟﺪﻓـﻊ ﻻ ﻳﻜﻮ�ﺎﻥ ﻣﻄﻠﻘﲔ‪ ،‬ﻭﻟﻜﻦ ﰲ ﺣﺎﻻﺕ ﳋﺼﻬﺎ ﰲ ﻗﻮﻟﻪ‪:‬‬

‫»‪...‬ﻣﺎ ﱂ ﻳﺮﺩ ﻓﻴﻪ �ﺺ ﳜﺼﻪ‪ ،‬ﻭﻻ ﺍﺷﺘﻤﻞ ﻋﻠﻴﻪ ﻋﻤﻮﻡ‪ ،‬ﻭﻻ ﺗﻨﺎﻭﻟﻪ ﺇﻃﻼﻕ‪ ...‬ﻭﺃﻣﺎ ﻣﻮﺍﻗﻊ ﺍﻟﻨﺼﻮﺹ‪ ،‬ﻭﻣﻮﺍﺭﺩ ﺃﺩﻟﺔ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻭﻣﻮﺍﻃﻦ ﻗﻴﺎﻡ ﺍﳊﺠﺞ‪،‬‬

‫ﻓﻼ ﺟﻠﺐ �ﻔﻊ‪ ،‬ﻭﻻ ﺩﻓﻊ ﺿﺮﺭ ﺃﻭﱃ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﺃﻗﺮﺏ ﻣﻨﻪ ﺇﱃ ﺍﳋﲑ‪ ،‬ﻭﺃﻭﱃ ﻣﻨﻪ ﺑﺎﻟﱪﻛﺔ‪ ،‬ﻓﻬﻮ ﰲ ﺍﳊﻘﻴﻘﺔ ﻣﺼﺎﱀ ﳎﻠﻮﺑﺔ ﻭﻣﻔﺎﺳﺪ ﻣﺪﻓﻮﻋﺔ‪ ،‬ﻭﺇﻥ ﻗﺼﺮﺕ ﺑﻌﺾ‬

‫ﺍﻟﻌﻘﻮﻝ ﻋﻦ ﺇﺩﺭﺍﻙ ﺫﻟﻚ‪ ،‬ﻭﺍﻹﺣﺎﻃﺔ ﺑﻜﻨﻬﻪ‪ ،‬ﻭﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﺣﻘﻴﻘﺘﻪ«)]‪.([١٩٠‬‬

‫‪-----------------------------------------------‬‬
‫)]‪ ([١٥٧‬أﺧﺮﺟﻪ اﻟﺘﺮﻣﺬي رﻗﻢ )‪ ،( ٣٦‬وﻗﺎل‪ :‬ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ‪.‬‬
‫)]‪ ([١٥٨‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬ﻧﻴﻞ اﻷوﻃﺎر ﻣﻦ أﺣﺎدﻳﺚ ﺳﻴّﺪ اﻷﺧﻴﺎر )اﻟﻘﺎهﺮة‪ :‬دار اﻟﺤﺪﻳﺚ‪ ،‬د‪.‬ت(‪.١٦١/١‬‬
‫)]‪ ([١٥٩‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬ﻓﺘﺢ اﻟﻘﺪﻳﺮ‪.٢٩٢/٤ ،‬‬
‫)]‪ ([١٦٠‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪.٣٠٧/١ ،‬‬
‫)]‪ ([١٦١‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬ﻧﻴﻞ اﻷوﻃﺎر‪.٦٧/١ ،‬‬
‫)]‪ ([١٦٢‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬واﻟﺼﻔﺤﺔ ﻧﻔﺴﻬﺎ‪.‬‬
‫)]‪ ([١٦٣‬اﻧﻈﺮ‪ :‬ﻧﻴﻞ اﻷوﻃﺎر‪.١٨٦/٤ ،‬‬
‫)]‪ ([١٦٤‬أﺑﻮ داود‪ ،‬اﻟﺴﻨﻦ‪ ،‬ﺣﺪﻳﺚ رﻗﻢ)‪.(١٦٠٩‬‬
‫)]‪ ([١٦٥‬أﺧﺮﺟﻪ ﻣﺴﻠﻢ‪ ،٩٧/١،‬ﺣﺪﻳﺚ رﻗﻢ)‪(١٨١٧‬؛ وأﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ‪.١٠٦/٥ ،‬‬
‫)]‪ ([١٦٦‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬اﻟﺴﻴﻞ اﻟﺠﺮار‪.٥٢٠/٤ ،‬‬
‫)]‪ ([١٦٧‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬اﻟﺴﻴﻞ اﻟﺠﺮار‪.٣٠٧/١ ،‬‬
‫)]‪ ([١٦٨‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪.٣٠٧/١ ،‬‬
‫)]‪ ([١٦٩‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪.٣٠٨/١ ،‬‬
‫)]‪ ([١٧٠‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪.٢١/٢ ،‬‬
‫)]‪ ([١٧١‬أﺑﻮ داود‪ ،‬اﻟﺴﻨﻦ‪ ،‬ﺣﺪﻳﺚ رﻗﻢ)‪ ،(١٩٢‬اﻟﻨﺴﺎﺋﻲ‪.١٠٨/١ ،‬‬
‫)]‪ ([١٧٢‬ﻣﺴﻠﻢ‪ ،‬ﺣﺪﻳﺚ رﻗﻢ )‪ ،(٣٦٠‬وأﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ‪.١٠٦/٥ ،‬‬
‫)]‪ ([١٧٣‬اﻧﻈﺮ ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬ﻧﻴﻞ اﻷوﻃﺎر‪.٢٠٣-٢٠٢/١ ،‬‬
‫)]‪ ([١٧٤‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬أدب اﻟﻄﻠﺐ‪ ،‬ص‪.٧٤،٧٥،٧٦‬‬
‫)]‪ ([١٧٥‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ص‪.٨٠‬‬
‫)]‪ ([١٧٦‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬أدب اﻟﻄﻠﺐ‪ ،‬ص‪.٨٠‬‬
‫)]‪ ([١٧٧‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬ﻧﻴﻞ اﻷوﻃﺎر‪.٢٦٥/١ ،‬‬
‫)]‪ ([١٧٨‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ص‪.٢٦٦‬‬
‫)]‪ ([١٧٩‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬اﻟﺴﺒﻴﻞ اﻟﺠﺮار‪.٧٠-٦٩/١ ،‬‬
‫)]‪ ([١٨٠‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪.٧٠/١ ،‬‬
‫)]‪ ([١٨١‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪.١٢٤/٤ ،‬‬
‫)]‪ ([١٨٢‬ﻣﺤﻤﺪ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬أدب اﻟﻄﻠﺐ‪ ،‬ص‪.١٩٨‬‬
‫)]‪ ([١٨٣‬اﻟﻤﺮﺟﻊ اﻟﺴﺎﺑﻖ‪ ،‬ص‪.٢٠٣‬‬
‫)]‪ ([١٨٤‬اﻟﻤﺮﺟﻊ اﻟﺴﺎﺑﻖ‪ ،‬ص‪.٢٠١‬‬
‫)]‪ ([١٨٥‬اﻧﻈﺮ‪ :‬اﻟﻤﺮﺟﻊ اﻟﺴﺎﺑﻖ‪ ،‬ص‪٢٠٠‬ـ‪. ٢٠٢‬‬
‫)]‪ ([١٨٦‬اﻟﻤﺮﺟﻊ اﻟﺴﺎﺑﻖ‪ ،‬ص‪.٢٠٣‬‬
‫)]‪ ([١٨٧‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬ﻧﻴﻞ اﻷوﻃﺎر‪.٢٥/١ ،‬‬
‫)]‪ ([١٨٨‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪.٢٣٨/٨ ،‬‬
‫)]‪ ([١٨٩‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬أدب اﻟﻄﻠﺐ وﻣﻨﺘﻬﻰ اﻷرب‪ ،‬ص‪.١٨٦‬‬
‫)]‪ ([١٩٠‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ص‪.١٨٩‬‬
 ‫ﺳﻠﺴﻠﺔ ﻛﺘﺐ ﺍﻷﻣﺔ « ﻣﻌﺎﱂ ﲡﺪﻳﺪ ﺍﳌﻨﻬﺞ ﺍﻟﻔﻘﻬﻲ ﳕﻮﺫﺝ ﺍﻟﺸﻮﻛﺎ�ﻲ « ﺍﻟﻔﺼﻞ ﺍﳋﺎﻣﺲ ‪ -‬ﳏﺪﺩﺍﺕ ﻣﻨﻬﺠﻴﺔ ﻟﻠﺒﺤﺚ ﰲ ﲡﺪﻳﺪ ﺍﳌﻨﻬﺞ ﺍﻟﻔﻘﻬﻲ ‪ -‬ﺍﶈﺪﺩ ﺍﻷﻭﻝ‪:‬‬

‫ﺑﻴﺎﻥ ﻣﻔﻬﻮﻡ ﲡﺪﻳﺪ ﺍﳌﻨﻬﺞ ﺍﻷﺻﻮﱄ »‬

‫ﺍﶈﺪﺩ ﺍﻷﻭﻝ‪ :‬ﺑﻴﺎﻥ ﻣﻔﻬﻮﻡ ﲡﺪﻳﺪ ﺍﳌﻨﻬﺞ ﺍﻷﺻﻮﱄ‪:‬‬

‫ﻻ ﺷﻚ ﺃﻥ ﺃﻫﻢ ﺇﺷﻜﺎﻟﻴﺔ ﺃﺛﺎﺭﲥﺎ ﻗﻀﻴﺔ ﲡﺪﻳﺪ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﻫﻲ ﲡﺪﻳﺪ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ ،‬ﻭﺍﻟﺴﺒﺐ ﰲ ﺫﻟﻚ ﺍﻟﻌﻼﻗﺔ ﺍﻟﺘﻼﺯﻣﻴﺔ ﺑﲔ ﺍﻟﻌﻠﻤﲔ‪ .‬ﻭﲟﺎ ﺃﻥ ﻗﻀﻴﺔ‬

‫ﲡﺪﻳﺪ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺗﻌﺪ ﻋﻨﺪ ﺍﻟﻜﺜﲑﻳﻦ ﺍﳋﻄﻮﺓ ﺍﻷﻭﻟﻴﺔ ﻟﻠﻜﻼﻡ ﻋﻦ ﲡﺪﻳﺪ ﺍﻟﻔﻘﻪ‪ ،‬ﻓﻘﺪ ﺗﻨﺎﻭﳍﺎ ﻛﺜﲑ ﻣﻦ ﺍﻟﺒﺎﺣﺜﲔ ﺑﺎﻟﺪﺭﺍﺳﺔ ﻭﺍﻟﺘﺤﻠﻴﻞ‪ .‬ﻭﻗﺪ ﺃﻓﺮﺯﺕ ﻫﺬﻩ‬

‫ﺍﻟﺪﺭﺍﺳﺔ ﻭﺫﻟﻚ ﺍﻟﺘﺤﻠﻴﻞ ﺇﺷﻜﺎﻟﻴﺎﺕ ﻓﺮﻋﻴﺔ‪ ،‬ﺑﻌﻀﻬﺎ ﳝﺲ ﻣﺒﺪﺃ ﺍﻟﺘﺠﺪﻳﺪ ﰲ ﺣﺪ ﺫﺍﺗﻪ‪ ،‬ﻭﺑﻌﻀﻬﺎ ﳝﺲ ﻣﻨﻬﺞ ﺍﻟﺘﺠﺪﻳﺪ ﻭﺗﻄﺒﻴﻘﺎﺗﻪ‪ .‬ﻟﻜﻦ ﺃﻫﻢ ﺧﻄﻮﺓ ﻣﻨﻬﺠﻴﺔ‬

‫ﳚﺐ ﻋﻠﻰ ﺍﻟﺒﺎﺣﺜﲔ ﺍﻟﻔﺼﻞ ﻓﻴﻬﺎ ﻫﻲ ﺍﳌﺸﺮﻭﻋﻴﺔ ﺍﻟﺘﺎﺭﳜﻴﺔ ﻟﺘﺠﺪﻳﺪ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ ،‬ﻷﻥ ﻫﺬﻩ ﺍﻟﻘﻀﻴﺔ ﲤﺜﻞ ﺍﳌﻘﺪﻣﺔ ﺍﳌﻨﻬﺠﻴﺔ ﺍﻷﻭﱃ ﻟﺒﺤﺚ ﺍﳌﻮﺿﻮﻉ‪.‬‬

‫ﻭﺫﻟﻚ؛ ﻷﻥ ﺣﺼﻮﻝ ﺃﻱ ﺍﺗﻔﺎﻕ ﻋﻠﻰ ﻣﺴـﺘﻮﺍﻫﺎ ﺳﻴﺠﻨﺐ ﺍﻟﺒﺎﺣﺜﲔ ﺍﻟﻜﺜﻴـﺮ ﻣﻦ ﺍﻻﺧﺘﻼﻓﺎﺕ ﺍﻟﻠﻔﻈﻴﺔ ﺍﳋﺎﺭﺟﺔ ﻋﻦ ﳏﻞ ﺍﻟﻨـﺰﺍﻉ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﻜﻮﻥ ﻓﻴﻬﺎ ﻣﻮﺭﺩ ﺍﻹﺛﺒﺎﺕ‬

‫ﻏﲑ ﻣﻮﺭﺩ ﺍﻟﻨﻔﻲ‪.‬ﻛﻤﺎ ﺳـﺘﻤﻜّﻦ ﻫﺬﻩ ﺍﳋﻄﻮﺓ ﺍﻟﺒﺎﺣﺚ ﰲ ﺍﳌﻮﺿﻮﻉ ﺃﻥ ﻳﻨﻈﺮ ﺇﻟﻴﻪ �ﻈﺮﺓ ﻣﻮﺿﻮﻋﻴﺔ ﳎﺮﺩﺓ ﻋﻦ ﺭﺩﻭﺩ ﺍﻷﻓﻌﺎﻝ ﺍﻟﱵ ﺗﻔﺮﺯﻫﺎ ﺍﻷﻃﺮﻭﺣﺎﺕ ﺍﳌﺨﺘﻠﻔﺔ ﰲ‬

‫ﺍﳌﻮﺿﻮﻉ‪.‬‬

‫ﻭﺍﳊﻘﻴﻘﺔ ﺃﻥ ﺍﻟﺪﺭﺍﺳﺔ ﻟﺘﺎﺭﻳﺦ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺗﺒﲔ ﺃ�ﻪ ﻣﺮ ﲟﺮﺍﺣﻞ ﺗﺎﺭﳜﻴﺔ ﳐﺘﻠﻔﺔ‪ ،‬ﻋﺎﰿ ﰲ ﻛﻞ ﻣﺮﺣﻠﺔ ﻣﻨﻬﺎ ﺇﺷﻜﺎﻟﻴﺎﺕ ﻭﺃﺑﻌﺎﺩﺍً ﺟﺪﻳﺪﺓ ﺍﺧﺘﻠﻔﺖ ﻋﻦ ﺗﻠﻚ ﺍﻟﱵ‬

‫ﻋﺎﳉﻬﺎ ﰲ ﺍﳌﺮﺣﻠﺔ ﺍﻟﺴﺎﺑﻘﺔ ﳍﺎ‪ ،‬ﻭﺫﻟﻚ ﺑﻐﻴﺔ ﲢﻘﻴﻖ ﺍﻻﺳﺘﺠﺎﺑﺔ ﺍﳌﻄﻠﻮﺑﺔ ﻟﻠﺘﺤﺪﻳﺎﺕ ﺍﻟﻔﻜﺮﻳﺔ ﻭﺍﻟﻮﺍﻗﻌﻴﺔ ﺍﻟﱵ ﻭﺍﺟﻬﺘﻪ ﰲ ﻛﻞ ﻣﺮﺣﻠﺔ‪ ..‬ﻭﺍﻟﺬﻱ ﻳﺆﻛﺪ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ‬

‫ﺍﻟﺘﺎﺭﳜﻴﺔ ﳏﻄﺎﺕ ﺑﺎﺭﺯﺓ ﰲ ﺣﺮﻛﻴﺔ ﺍﻟﻔﻜﺮ ﺍﻷﺻﻮﱄ‪ .‬ﻓﺈﺫﺍ ﺍﻋﺘﱪ�ﺎ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ ﺍﶈﻄﺔ ﺍﻷﻭﱃ‪ ،‬ﳒﺪ ﺃﻥ ﺟﻬﺪﻩ ﰲ ﻛﺘﺎﺑﻪ \"ﺍﻟﺮﺳﺎﻟﺔ\" ﲤﺜﻞ ﰲ ﺿﺒﻂ ﻣﺴﲑﺓ‬

‫ﺍﻻﺟﺘﻬﺎﺩ ﲜﻤﻊ ﺃﺷﺘﺎﺕ ﻣﻨﺎﻫﺞ ﺍﻻﺳﺘﻨﺒﺎﻁ ﺍﻟﱵ ﻛﺎ�ﺖ ﰲ ﻋﺼﺮﻩ‪ ،‬ﻭﻋﺮﺿﻬﺎ ﰲ ﺻﻮﺭﺓ ﻣﻨﻈﻤﺔ‪ ،‬ﻭﺟﻌﻠﻬﺎ ﻋﻠﻤﺎً ﻣﺘﻨﺎﺳﻖ ﺍﻷﺟﺰﺍﺀ‪ ،‬ﺇﻻ ﺃﻥ ﺗﺪﻭﻳﻦ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ‬

‫ﻟﻌﻠﻢ ﺃﺻـﻮﻝ ﺍﻟﻔﻘﻪ ﻻ ﻳﻌﻨﻰ ﺍﻛﺘﻤﺎﻝ ﻫـﺬﺍ ﺍﻟﻌﻠﻢ ﲝﻴﺚ ﱂ ﻳﹸﺒﻖ ﳎﺎﻻً ﳌﻦ ﺑﻌﺪﻩ‪ ،‬ﺑﻞ ﺇﻥ ﺍﻟﻔﻜﺮ ﺍﻷﺻـﻮﱄ ﺷﻬـﺪ ﺑﻌﺪ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ ﺗﻄﻮﺭﺍً ﰲ ﺍﻟﺸﻜﻞ ﻭﺍﳌﻀﻤﻮﻥ‪،‬‬

‫ﺑﺴﺒﺐ ﺗـﻨﻮﻉ ﻣﺪﺍﺭﻙ ﻭﲣﺼﺼﺎﺕ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺬﻳﻦ ﲝﺜﻮﺍ ﰲ ﻫﺬﺍ ﺍﻟﻌﻠﻢ – ﳏـﺪﺛﻮﻥ‪ ،‬ﻭﻟﻐﻮﻳـﻮﻥ‪ ،‬ﻭﻋﻠﻤﺎﺀ ﻛﻼﻡ‪ ،‬ﻭﻏﲑﻫﻢ‪ -‬ﻭﻛﺬﻟﻚ ﺑﺴﺒﺐ ﺩﺧﻮﻝ ﻓﻦ ﺍﻟﺘﺼﻨﻴﻒ‪،‬‬

‫ﻭﺍﻟﱰﺗﻴﺐ ﻋﻠﻰ ﻛﻞ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﲟﺎ ﻓﻴﻬﺎ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪.‬‬

‫ﻭﻟﻌﻞ ﺃﻫﻢ ﳏﻄﺔ ﰲ ﺍﻟﺘﺠﺪﻳﺪ ﺍﻷﺻﻮﱄ ﺑﻌﺪ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ ﻫﻮ ﺍﻹﻣﺎﻡ ﺍﻟﺮﺍﺯﻱ ﺍﳉﺼﺎﺹ )ﻡ‪٣٧٠‬ﻫـ( ﻓـﻲ ﻛﺘﺎﺑﻪ \"ﺍﻟﻔﺼﻮﻝ ﻓـﻲ ﺍﻷﺻﻮﻝ\")]‪ ،([١‬ﺍﻟﺬﻱ ﺗﻀﻤﻦ‬

‫ﺇﺿﺎﻓﺎﺕ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﳌﻀﻤﻮﻥ ﻭﺍﻟﺸﻜﻞ‪ .‬ﻓﻌﻠﻰ ﻣﺴﺘﻮﻯ ﺍﳌﻀﻤﻮﻥ ﺃﻛﻤﻞ ﺍﳌﺒﺎﺣﺚ ﺍﻟﻠﻐﻮﻳﺔ‪ ،‬ﻭﻣﺪﻟﻮﻻﺕ ﺍﻷﻟﻔﺎﻅ‪ ،‬ﻭﺍﳌﻮﺿﻮﻋﺎﺕ ﺍﳌﺸﱰﻛﺔ ﺑﲔ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪،‬‬

‫ﻭﺍﳌﺒﺎﺣﺚ ﺍﻟﱵ ﺗﺴﺘﻘﻞ ﲠﺎ ﺍﻟﺴﻨﺔ ﻋﻦ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻛﻤﺎ ﻃﻮﺭ ﺍﻟﺒﺤﺚ ﰲ ﺩﻟﻴﻞ ﺍﻹﲨﺎﻉ‪ ،‬ﻭﺍﻟﻘﻴﺎﺱ‪ ،‬ﻭﺍﻻﺳﺘﺤﺴﺎﻥ‪ ،‬ﻭﻣﺒﺤﺚ ﺍﻻﺟﺘﻬﺎﺩ‪ .‬ﺃﻣﺎ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﻟﺸـﻜﻞ‬

‫ﻭﺍﻟﺼﻴﺎﻏﺔ‪ ،‬ﻓﻘﺪ ﲡﺎﻭﺯ ﺍﻟﻌﺮﺽ ﺍﳌﺘﻔﺮﻕ ﳌﺒﺎﺣﺚ ﺍﻷﺻﻮﻝ ﺍﻟﺬﻱ ﺷﻬﺪﻩ ﻛﺘﺎﺏ \"ﺍﻟﺮﺳﺎﻟﺔ\" ﻟﻠﺸﺎﻓﻌﻲ‪ ،‬ﻭﺫﻟﻚ ﺑﱰﺗﻴﺒﻪ ﻟﻸﺑﻮﺍﺏ ﻭﺍﻟﻔﺼﻮﻝ ﺗﺮﺗﻴﺒﺎً ﻣﻨﻄﻘﻴﺎً‪ ،‬ﻭﻋﺮﺿﻪ‬

‫ﳌﺒﺎﺣﺚ ﺍﻟﻜﺘﺎﺏ ﻋﺮﺿﺎً ﻋﻠﻤﻴﺎً ﻣﻨﻈﻤﺎً‪.‬‬

‫ﻛﻤﺎ ﻣﺜﻞ ﻛﺘﺎﺏ \"ﺍﳌﺴﺘﺼﻔﻰ\" ﻷﺑﻰ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ )ﻡ ‪٥٠٥‬ﻫـ( ﳏﻄﺔ ﻣﻬﻤﺔ ﰲ ﲡﺪﻳﺪ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ ،‬ﺇﺫ ﺗﻀﻤﻦ ﺇﺿﺎﻓﺔ �ﻮﻋﻴﺔ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﳌﻀﻤﻮﻥ‬

‫ﲤﺜﻠﺖ ﰲ ﻣﻘﺪﻣﺔ ﰲ ﻣﺪﺍﺭﻙ ﺍﻟﻌﻘﻮﻝ‪ ،‬ﻭﺍﺣﺘﻮﺕ ﻣﺒﺎﺣﺚ ﻛﻼﻣﻴﺔ ﻭﻟﻐﻮﻳﺔ ﻫﻲ ﻣﻦ ﺻﻤﻴﻢ ﻋﻠﻢ ﺍﳌﻨﻄﻖ‪ .‬ﻭﺍﻋﺘﱪ ﺍﻹﻣﺎﻡ ﺍﻟﻐﺰﺍﱄ ﻫﺬﻩ ﺍﳌﻘﺪﻣﺔ ﻣﺪﺧﻼﹰ ﺿﺮﻭﺭﻳﺎً ﳉﻤﻴﻊ‬

‫ﺍﻟﻌﻠﻮﻡ ﺑـﻤﺎ ﻓﻴﻬﺎ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ ،‬ﻭﺃﻥ ﻣﻦ ﱂ ﻳﹸﺤﹺﻂْ ﲠﺎ ﻓﻼ ﺛﻘﺔ ﺑﻌﻠﻮﻣﻪ ﺃﺻﻼﹰ‪ .‬ﻛﻤﺎ ﲝﺚ ﲟﻨﻬﺠﻴﺔ ﺟﺪﻳﺪﺓ ﻣﻮﺿﻮﻉ ﺍﻟﻘﻴﺎﺱ‪ ،‬ﻭﺑﺎﻗﻲ ﺍﻷﺩﻟﺔ ﺍﳌﺨﺘﻠﻒ ﻓﻴﻬﺎ‪ .‬ﺃﻣﺎ‬

‫ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﻟﺼﻴﺎﻏﺔ‪ ،‬ﻓﻘﺪ ﺭﺗﺐ ﺍﻟﻐﺰﺍﱄ ﰲ ﻛﺘﺎﺑﻪ \"ﺍﳌﺴﺘﺼﻔﻰ\" ﺍﳌﺎﺩﺓ ﺍﻷﺻﻮﻟﻴﺔ ﰲ ﺇﻃﺎﺭ ﻫﻴﻜﻠﺔ ﱂ ﻳﺴﺒﻖ ﺇﻟﻴﻬﺎ‪ ،‬ﺣﻴﺚ ﻗﺴﻢ ﺍﳌﻮﺿﻮﻋﺎﺕ ﺍﻷﺻﻮﻟﻴﺔ ﻋﻠﻰ‬

‫ﺃﺭﺑﻌﺔ ﳏﺎﻭﺭ‪ ،‬ﺍﶈﻮﺭ ﺍﻷﻭﻝ‪ :‬ﺍﳊﻜﻢ‪ ،‬ﻭﺍﻟﺜﺎ�ﻲ‪ :‬ﺃﺩﻟﺔ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﻭﺍﻟﺜﺎﻟﺚ‪ :‬ﻛﻴﻔﻴﺔ ﺍﺳﺘﺜﻤﺎﺭ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﻭﺍﻟﺮﺍﺑﻊ‪ :‬ﺣﻜﻢ ﺍﳌﺴﺘﺜﻤﺮ‪.‬‬
 ‫ﻭﻗﺪ ﺗﺒﻨﻰ ﺍﻷﺻﻮﻟﻴﻮﻥ ﺑﻌﺪ ﺍﻹﻣﺎﻡ ﺍﻟﻐﺰﺍﱄ ﻫﺬﻩ ﺍﳍﻴﻜﻠﺔ‪ ،‬ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﺟﻌﻞ ﻛﺘﺎﺏ \"ﺍﳌﺴﺘﺼﻔﻰ\" �ﻘﻄﺔ ﺍﻻﺳﺘﻘﺮﺍﺭ ﻟﻜﻞ ﻣﻦ ﺍﳌﻀﻤﻮﻥ ﻭﺍﻟﺸﻜﻞ ﰲ ﳎﺎﻝ ﺃﺻﻮﻝ‬

‫ﺍﻟﻔﻘﻪ ﺇﱃ ﻏﺎﻳﺔ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﻣﻦ ﺍﳍﺠﺮﻱ‪ ،‬ﺣﻴﺚ ﻣﺜﻞ ﻛﺘﺎﺏ \"ﺍﳌﻮﺍﻓﻘﺎﺕ\" ﻟﻺﻣﺎﻡ ﺍﻟﺸﺎﻃﱯ �ﻘﻠﺔ �ﻮﻋﻴﺔ ﰲ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ .‬ﻭﺫﻟﻚ ﻷﻥ ﺍﻟﻔﻜﺮ ﺍﻷﺻﻮﱄ ﺑﻌﺪ ﺍﻟﻘﺮﻥ‬

‫ﺍﳋﺎﻣﺲ ﻭﺟﺪ �ﻔﺴﻪ ﺃﻣﺎﻡ ﻣﻌﻀﻠﺘﲔ‪:‬‬

‫ﺍﳌﻌﻀﻠﺔ ﺍﻷﻭﱃ‪ :‬ﻫﻲ ﺗﺮﻛﻴﺰ ﺍﻟﺘﺄﻟﻴﻒ ﺍﻷﺻﻮﱄ ﻋﻠﻰ ﺍﻟﺮﻛﻦ ﺍﻷﻭﻝ ﻣﻦ ﺭﻛﲏ ﻫﺬﺍ ﺍﻟﻌﻠﻢ‪ ،‬ﺃﻱ ﻋﻠﻮﻡ ﺍﻟﻠﺴﺎﻥ ﺍﻟﻌﺮﺑﻲ‪ ،‬ﻭﺇﳘﺎﻝ ﺍﻟﺮﻛﻦ ﺍﻟﺜﺎ�ﻲ‪ ،‬ﺃﻻ ﻭﻫﻮ ﻋﻠﻢ ﺃﺳﺮﺍﺭ‬

‫ﺍﻟﺘﺸﺮﻳﻊ ﻭﻣﻘﺎﺻﺪﻩ‪ .‬ﻭﻗﺪ ﺳﺠﻞ ﺍﻟﺪﻛﺘﻮﺭ ﻋﺒﺪ ﺍﻪﻠﻟ ﺩﺭﺍﺯ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﰲ ﻣﻘﺪﻣﺔ ﻛﺘﺎﺏ ﺍﳌﻮﺍﻓﻘﺎﺕ ﺣﻴﺚ ﻗﺎﻝ‪:‬‬

‫»ﻭﻗﺪ ﻭﻗﻒ ﺍﻟﻔﻦ ﻣﻨﺬ ﺍﻟﻘﺮﻥ ﺍﳋﺎﻣﺲ ﻋﻨﺪ ﺣﺪﻭﺩ ﻣﺎ ﺗﻜﻮﻥ ﻣﻨﻪ ﰲ ﻣﺒﺎﺣﺚ ﺍﻟﺸﻄﺮ ﺍﻷﻭﻝ‪ ،‬ﻭﻣﺎ ﲡﺪﺩ ﻣﻦ ﺍﻟﻜﺘﺐ ﺑﻌﺪ ﺫﻟﻚ ﺩﺍﺋﺮ ﺑﲔ ﺗﻠﺨﻴﺺ‪ ،‬ﻭﺷﺮﺡ‪،‬‬

‫ﻭﻭﺿﻊ ﻟﻪ ﰲ ﻗﻮﺍﻟﺐ ﳐﺘﻠﻔﺔ‪ ،‬ﻭﻫﻜﺬﺍ ﺑﻘﻲ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻓﺎﻗﺪﺍً ﻗﺴﻤﺎً ﻋﻈﻴﻤﺎً‪ ،‬ﻭﻫﻮ ﺷﻄﺮ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﺍﻟﺒﺎﺣﺚ ﻋﻦ ﺃﺣﺪ ﺭﻛﻨﻴﻪ‪ ،‬ﺣﺘﻰ ﻫﻴﺄ ﺍﻪﻠﻟ ﺳﺒﺤﺎ�ﻪ‬

‫ﻭﺗﻌﺎﱃ ﺃﺑﺎ ﺇﺳﺤﺎﻕ ﺍﻟﺸﺎﻃﱯ ﰲ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﻣﻦ ﺍﳍﺠﺮﻱ ﻟﺘﺪﺍﺭﻙ ﻫﺬﺍ ﺍﻟﻨﻘﺺ ﻭﺇ�ﺸﺎﺀ ﻫﺬﻩ ﺍﻟﻌﻤﺎﺭﺓ ﺍﻟﻜﱪﻯ ﰲ ﻫﺬﺍ ﺍﻟﻔﺮﺍﻍ ﺍﳌﱰﺍﻣﻲ ﺍﻷﻃﺮﺍﻑ ﰲ �ﻮﺍﺣﻲ ﻫﺬﺍ‬

‫ﺍﻟﻌﻠﻢ ﺍﳉﻠﻴﻞ«)]‪.([٢‬‬

‫ﺍﳌﻌﻀﻠﺔ ﺍﻟﺜﺎ�ﻴﺔ‪ :‬ﲤﻴﺰ ﻭﺍﻗﻊ ﺍﻻﺳﺘﺪﻻﻝ ﺍﻟﻔﻘﻬﻲ ﰲ ﻣﻌﻈﻢ ﺃﺻﻮﻟﻪ ﺑﺎﻟﻈﻦ‪ ،‬ﻭﻋﺪﻡ ﺗﻘﺎﺭﺏ ﺍﳌﺪﺍﺭﻙ ﻓﻴﻪ ﺑﺴﺒﺐ ﺗﺒﻌﻴﺔ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﳌﻘﺘﻀﻴﺎﺕ ﺍﳌﺬﺍﻫﺐ ﺍﻟﻔﻘﻬﻴﺔ‬

‫ﺍﳌﺨﺘﻠﻔﺔ‪ ،‬ﻓﺎﻗﺘﻀﻰ ﻫﺬﺍ ﺍﻟﻮﺿﻊ ﺍﻟﺬﻱ ﺍﺳﺘﻘﺮ ﻋﻠﻴﻪ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ ،‬ﺃﻥ ﳝﺲ ﺟﻬﺪ ﺍﻟﺸﺎﻃﱯ ﺍﻟﺘﺠﺪﻳﺪﻱ ﺻﻠﺐ ﺍﳌﻨﻬﺞ ﺍﻷﺻﻮﱄ‪ ،‬ﻟﻴﻨﻌﻜﺲ ﺑﻌﺪ ﺫﻟﻚ ﻋﻠﻰ‬

‫ﻣﻮﺿﻮﻋﺎﺗﻪ ﻭﻫﻴﻜﻠﻪ‪.‬‬

‫ﻓﻘﺪ ﺑﻨﻰ ﺍﻟﺸﺎﻃﱯ ﺍﳌﻨﻬﺞ ﺍﻷﺻﻮﱄ ﻋﻠﻰ ﺭﻛﻴﺰﺗﲔ‪:‬‬

‫ﺍﻟﺮﻛﻴﺰﺓ ﺍﻷﻭﱃ‪ :‬ﺍﺳﺘﺠﻼﺀ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﻟﻌﻈﻴﻢ ﺃﳘﻴﺘﻬﺎ ﰲ ﻋﻤﻠﻴﺔ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻷﺣﻜﺎﻡ‪.‬‬

‫ﺍﻟﺮﻛﻴﺰﺓ ﺍﻟﺜﺎ�ﻴﺔ‪ :‬ﺑﻨﺎﺀ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻋﻠﻰ ﻣﻨﻬﺞ ﺍﻻﺳﺘﻘﺮﺍﺀ‪ ،‬ﺃﻱ ﺍﺳﺘﻘﺮﺍﺀ ﺍﻟﻔﺮﻭﻉ ﺍﻟﻔﻘﻬﻴﺔ ﻻﺳﺘﺨﻼﺹ ﻗﻮﺍﻋﺪ ﺍﻻﺳﺘﻨﺒﺎﻁ‪ ،‬ﻭﺫﻟﻚ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﺒﺤﺚ ﰲ ﲨﻠﺔ‬

‫ﻣﻦ ﺍﻷﺻﻮﻝ ﺍﳌﻘﺎﺻﺪﻳﺔ ﺍﻟﺘﺸﺮﻳﻌﻴﺔ ﺍﻟﱵ ﻣﻦ ﺷﺄﳖﺎ ﺍﻟﺘﻘﺮﻳﺐ ﺑﲔ ﻣﺪﺍﺭﻙ ﺍﻟﻔﻘﻬﺎﺀ‪ ،‬ﻭﺗﻮﺣﻴﺪ ﻣﻨﻄﻠﻘﺎﲥﻢ ﺍﻟﻨﻈﺮﻳﺔ‪.‬‬

‫ﳑﺎ ﺳﺒﻖ ﻳﺘﺒﲔ ﺃﻥ ﺟﻬﺪ ﺍﻟﺸﺎﻃﱯ ﺍﻷﺻﻮﱄ ﺍﻟﺘﺠﺪﻳﺪﻱ ﺟﺎﺀ ﻹﻛﻤﺎﻝ ﺍﻟﺸﻄﺮ ﺍﻟﺜﺎ�ﻲ ﻣﻦ ﻋﻠﻢ ﺍﻷﺻﻮﻝ‪ ،‬ﻭﻫﻮ ﺍﻟﻌﻠﻢ ﲟﻘﺎﺻﺪ ﺍﻟﺸﺮﻉ‪ ،‬ﻛﻤﺎ ﺟﺎﺀ ﺃﻳﻀﺎً ﻟﺘﺼﺤﻴﺢ‬

‫ﺍﳌﻨﻬﺞ ﺍﻷﺻﻮﱄ‪ ،‬ﺑﺘﻘﺮﻳﺐ ﻫﻮﺓ ﺍﻻﺧﺘﻼﻑ ﺍﻟﻨﻈﺮﻱ ﻓﻴﻪ‪ ،‬ﻭﰲ ﺫﻟﻚ ﺇﺣﻴﺎﺀ ﳍﺬﺍ ﺍﳌﻨﻬﺞ‪ ،‬ﻭﺇﻋﻄﺎﺅﻩ ﺩﻓﻌﺔ ﺟﺪﻳﺪﺓ ﺗـﺠﻌﻠﻪ ﻣﻨﻬﺠﺎً ﻓﻌﺎﻻً ﻣﻨﺘﺠﺎً‪ ،‬ﺟﺎﻣﻌﺎً ﻻ ﻣﻔﺮﻗﺎً‪.‬‬

‫ﺇﻥ ﻫﺬﺍ ﺍﳍﺪﻑ ﺍﻟﺬﻱ ﻭﺟﻪ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻃﱯ ﺟﻬﺪﻩ ﺇﻟﻴﻪ ﺃ�ﺘﺞ ﺇﺿﺎﻓﺎﺕ �ﻮﻋﻴﺔ ﻛﺎ�ﺖ ﻓﺘﺤﺎً ﻟﻌﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ ،‬ﺫﻟﻚ ﺃﻥ ﺍﻋﺘﺒﺎﺭ ﺍﻟﺸﺎﻃﱯ ﺍﳌﻘﺎﺻﺪ ﺃﺳﺎﺱ ﺍﻟﻨﻈﺮ‬

‫ﺍﻷﺻﻮﱄ‪ ،‬ﻭﺳﻌﻴﻪ ﻟﺘﻘﻌﻴﺪﻫﺎ ﻛﻌﻠﻢ ﻗﺎﺋﻢ ﺑﺬﺍﺗﻪ‪ ،‬ﺟﻌﻠﺘﻪ ﻳﺆﺳﺲ ﻟﻔﻘﻪ ﺍﻟﺘﻨﺰﻳﻞ‪ ،‬ﻫﺬﺍ ﺍﳉﺎ�ﺐ ﺍﻟﺬﻱ ﻛﺎﻥ ﳝﺜﻞ ﺍﻟﺒﻌﺪ ﺍﻟﻐﺎﺋﺐ ﰲ ﺍﻟﻔﻜﺮ ﺍﻷﺻﻮﱄ‪ .‬ﻭﲠﺬﺍ ﺍﻟﻌﻤﻞ ﺍﳉﺒﺎﺭ‬

‫ﺍ�ﺘﻘﻞ ﺍﻟﺸﺎﻃﱯ ﺑﻌﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻣﻦ ﺩﺍﺋﺮﺓ ﺍﻟﺘﻨﻈﲑ ﻟﻠﻔﻬﻢ ﺇﱃ ﺩﺍﺋﺮﺓ ﺍﻟﺘﻨﻈﲑ ﻟﻠﺘﻨـﺰﻳﻞ‪ ،‬ﻭﻗﺪ ﻣﻜﻨﹼﻪ ﻫﺬﺍ ﺍﳌﻨﺤﻰ ﺍﻟﺬﻱ ﺍﲣﺬﻩ ﻣﻦ ﺗﻄﻮﻳﺮ ﺍﻟﺒﺤﺚ ﰲ ﺑﻌﺾ ﺍﻷﺩﻟﺔ‪،‬‬

‫ﻛﺎﻻﺳﺘﺤﺴﺎﻥ‪ ،‬ﻭﺍﳌﺼﻠﺤﺔ‪ ،‬ﻭﺳﺪ ﺍﻟﺬﺭﺍﺋﻊ‪ ،‬ﺇﺫ ﺧﺮﺝ ﲠﺎ ﻣﻦ ﺩﺍﺋﺮﺓ ﺍﳌﻨﺎﻗﺸﺔ ﺍﻟﻨﻈﺮﻳﺔ ﺣﻮﻝ ﺍﳌﻔﻬﻮﻡ ﻭﺍﳊﺠﻴﺔ ﺇﱃ ﺍﺳﺘﺜﻤﺎﺭﻫﺎ ﻛﻤﻨﺎﻫﺞ ﻭﺁﻟﻴﺎﺕ ﻟﻔﻬﻢ ﺍﻟﻮﺍﻗﻊ‪،‬‬

‫ﻭﺍﻋﺘﺒﺎﺭﻫﺎ ﻋﻨﺪ ﺗﻨـﺰﻳﻞ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ‪.‬‬

 ‫ﻛﻤﺎ ﺭﺍﺟﻊ �ﻈﺮﻳﺔ ﺍﻻﺟﺘﻬﺎﺩ‪ ،‬ﻓﻔﺮﻕ ﺑﲔ ﺍﻻﺟﺘﻬﺎﺩ ﺍﻟﻨﻈﺮﻱ ﻭﺍﻻﺟﺘﻬﺎﺩ ﺍﻟﺘﻄﺒﻴﻘﻲ ﺍﻟﺬﻱ ﻋﱪ ﻋﻨﻪ ﺑﺎﻻﺟﺘﻬﺎﺩ ﰲ ﲢﻘﻴﻖ ﺍﳌﻨﺎﻁ‪ ،‬ﻭﻋﺮﻓﻪ ﺑﻘﻮﻟـﻪ‪» :‬ﺃﻥ ﻳﺜﺒﺖ ﺍﳊﻜﻢ‬

‫ﺍﻟﺸﺮﻋﻲ ﲟﺪﺭﻛﻪ ﺍﻟﺸﺮﻋﻲ‪ ،‬ﻟﻜﻦ ﻳﺒﻘﻰ ﺍﻟﻨﻈﺮ ﰲ ﺗﻌﻴﲔ ﳏﻠﻪ«)]‪ .([٣‬ﻭﺍﻗﺘﻀﻰ ﺍﻟﺘﺄﺻﻴﻞ ﳍﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻻﺟﺘﻬﺎﺩ ﻣﻦ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻃﱯ ﺿﺒﻂ ﺃﺻﻮﻟﻪ‪ ،‬ﻭﻫﻲ ﰲ‬

‫�ﻈﺮﻩ ﺛﻼﺛﺔ‪ :‬ﲢﻘﻴﻖ ﺍﳌﻨﺎﻁ‪ ،‬ﻭﺍﻋﺘﺒﺎﺭ ﻣﺂﻻﺕ ﺍﻷﻓﻌﺎﻝ‪ ،‬ﻭﺍﻋﺘﺒﺎﺭ ﺍﳌﻘﺎﺻﺪ‪.‬‬

‫ﻛﻤﺎ ﺭﺍﺟﻊ ﺷﺮﻭﻁ ﺍﺠﻤﻟﺘﻬﺪ‪ ،‬ﺇﺫ ﻋﺪ ﻣﻌﺮﻓﺔ ﺍﻟﻮﺍﻗﻊ ﺃﺳﺎﺱ ﺍﻻﺟﺘﻬﺎﺩ ﺍﻟﺘﻄﺒﻴﻘﻲ‪ ،‬ﻭﻫﺬﺍ ﺷﺮﻁ ﱂ ﻳﺬﻛﺮﻩ ﺍﻷﺻﻮﻟﻴﻮﻥ ﰲ ﺷﺮﻭﻁ ﺍﻻﺟﺘﻬﺎﺩ ﺑﺎﻟﺘﻨﺼﻴﺺ ﻋﻠﻴﻪ ﺻﺮﺍﺣﺔ‬

‫ﻭﺇﻥ ﻛﺎﻥ ﻣﺘﻀﻤﻨﺎً ﰲ ﺍﺟﺘﻬﺎﺩﺍﲥﻢ)(‪.‬‬

‫ﻟﻜﻦ ﺍﳉﺪﻳﺮ ﺑﺎﻟﺬﻛﺮ ﰲ ﻫﺬﺍ ﺍﳌﻘﺎﻡ ﺃﻥ ﺟﻬﺪ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻃﱯ ﱂ ﻳﻜﻦ ﻟﻪ ﺃﻱ ﺃﺛﺮ ﰲ ﺍﻟﺘﻄﺒﻴﻖ‪� ،‬ﻈﺮﺍً ﻟﻠﻮﺿﻌﻴﺔ ﺍﻟﱵ ﻛﺎﻥ ﻳﻌﻴﺸﻬﺎ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﰲ ﺗﻠﻚ ﺍﻟﻔﱰﺓ‪ ،‬ﺫﻟﻚ‬

‫ﺃ�ﻪ ﺑﺴﺒﺐ ﺍﺳﺘﻔﺤﺎﻝ ﺩﻋﻮﻯ ﻏﻠﻖ ﺑﺎﺏ ﺍﻻﺟﺘﻬﺎﺩ ﰲ ﻋﺼﻮﺭ ﺍﻟﺘﻘﻠﻴﺪ ﺍﳌﺘﺄﺧﺮﺓ‪ ،‬ﱂ ﻳﺒﻖ ﻣﺘﺪﺍﻭﻻً ﻣﻦ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺇﻻ ﺍﻟﻘﺴﻢ ﺍﳌﺘﻌﻠﻖ ﺑﺪﻻﻟﺔ ﺍﻷﻟﻔﺎﻅ‪ ،‬ﻣﻊ‬

‫ﻃﻐﻴﺎﻥ ﺍﺠﻤﻟﺎﺩﻻﺕ ﺍﻟﻠﻔﻈﻴﺔ ﻋﻠﻴﻪ‪.‬‬

‫ﻭﺇﺿﺎﻓﺔ ﺇﱃ ﻫﺬﻩ ﺍﶈﻄﺎﺕ ﺍﻟﺮﺋﻴﺴﺔ ﺍﻟﱵ ﺗﺆﻛﺪ ﻣﻼﺯﻣﺔ ﺣﺮﻛﺔ ﺍﻟﺘﺠﺪﻳﺪ ﻟﻠﻔﻜﺮ ﺍﻷﺻﻮﱄ ﻋﻤﻮﻣﺎً‪ ،‬ﻓﻘﺪ ﻻﺯﻡ ﺍﻟﻨﻈﺮ ﺍﻟﺘﺠﺪﻳﺪﻱ ﺑﻌﺾ ﺍﳌﻮﺿﻮﻋﺎﺕ ﺍﳊﺴﺎﺳﺔ ﻟﻌﻠﻢ‬

‫ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ ،‬ﻛﺎﻥ ﺃﳘﻬﺎ ﻣﺼﺪﺭ ﺍﻹﲨﺎﻉ‪ ،‬ﻭﺍﻟﻘﻴﺎﺱ‪ .‬ﻓﺎﻟﻘﻮﻝ ﺑﺎﻹﲨﺎﻉ ﺍ�ﺘﻘﻞ ﻣﻦ ﺍﻟﻘﻮﻝ ﲝﺠﻴﺘﻪ ﺑﺈﻃﻼﻕ‪ ،‬ﺇﱃ ﺍﻟﻘﻮﻝ ﲝﺠﻴﺘﻪ ﻋﻨﺪ ﺍﻟﺼﺤﺎﺑﺔ ﻓﻘﻂ‪ ،‬ﻭﺍﺳﺘﺤﺎﻟﺔ‬

‫ﲢﻘﻘﻪ ﺑﻌﺪﻫﻢ‪ ،‬ﻛﻤﺎ ﻫﻮ ﺍﻟﻘﻮﻝ ﻋﻨﺪ ﺍﺑﻦ ﺣﺰﻡ ﺍﻷ�ﺪﻟﺴﻲ‪ ،‬ﻭﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪ ،‬ﻭﺍﻟﺸﻮﻛﺎ�ﻲ‪ ،‬ﻭﻏﲑﻫﻢ‪ .‬ﻭﺍﻟﻘﻴﺎﺱ ﺍﺧﺘﻠﻒ ﰲ ﻣﻔﻬﻮﻣﻪ‪ ،‬ﺛـﻢ ﻓـﻲ ﺣﺠﻴﺘﻪ‪ .‬ﻓﻬﻮ‬

‫ﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻲ ﺭﺩﻳﻒ ﺍﻻﺟﺘﻬﺎﺩ‪ ،‬ﻭﻫﻮ ﻋﻨﺪ ﻏﻴـﺮﻩ ﻟﻴﺲ ﻛﺬﻟﻚ‪ ،‬ﻭﻫﻮ ﻋﻨﺪ ﺑﻌﻀﻬﻢ ﺣﺠﺔ‪ ،‬ﻭﻫﻮ ﻋﻨﺪ ﺑﻌﻀﻬﻢ ﺍﻵﺧﺮ ﻟﻴﺲ ﲝﺠﺔ‪ ،‬ﻛﺎﺑﻦ ﺣﺰﻡ‪ ،‬ﻭﺩﺍﻭﺩ‬

‫ﺍﻟﻈـﺎﻫﺮﻱ‪ ،‬ﻭﺍﻟﺸﻮﻛﺎ�ﻲ‪ ،‬ﻛﻤﺎ ﺗﺮﺩﺩ ﻓﻴﻪ ﺁﺧﺮﻭﻥ ﻛﺎﻟﻐﺰﺍﱄ‪ ،‬ﻭﻗﺪ ﻇﻬﺮ ﺗﺮﺩﺩﻩ ﺑﻮﺿﻮﺡ ﰲ ﻛﺘﺎﺑﻪ \"ﺃﺳﺎﺱ ﺍﻟﻘﻴﺎﺱ\" ﺍﻟﺬﻱ ﻳﻔﻬﻢ ﻣﻨﻪ ﺑﻘﻮﺓ ﻋﺪﻡ ﺍﻋﺘﺒﺎﺭﻩ ﺍﻟﻘﻴﺎﺱ ﺩﻟﻴﻼﹰ‬

‫ﻣﺴﺘﻘﻼﹰ‪ ،‬ﻷ�ﻪ ﻓـﻲ ﺍﳊﻘﻴﻘﺔ ﻣﺪﻟﻮﻝ ﺍﻟـﻨﺺ‪ ،‬ﺃﻭ ﻋﻤﻮﻡ ﺍﻟﻨﺺ)]‪.([٤‬‬

‫ﻭﺍﺠﻤﻟﺎﻝ ﰲ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻟﻴﺲ ﳎﺎﻻً ﻟﻠﱰﺟﻴﺢ ﺑﲔ ﻫﺬﻩ ﺍﻵﺭﺍﺀ ﺃﻛﺜﺮ ﻣﻨﻪ ﻟﺒﻴﺎﻥ ﺍﺳﺘﺴﺎﻏﺔ ﻓﻘﻬﺎﺋﻨﺎ ﺍﻷﺟﻼﺀ ﺍﻻﺧﺘﻼﻑ ﰲ ﻣﻔﺮﺩﺍﺕ ﻫﺬﺍ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺍﻗﱰﺍﺡ ﺁﺭﺍﺀ ﻣﺘﺒﺎﻳﻨﺔ‬

‫ﰲ ﺷﺄﳖﺎ‪ ،‬ﻷﳖﺎ ﻟﻴﺴﺖ ﻣﻔﺮﺩﺍﺕ ﻣﻌﺼﻮﻣﺔ‪ ،‬ﺑﻞ ﻫﻲ ﺍﺟﺘﻬﺎﺩﺍﺕ ﺑﺸﺮ ﻣﺴﺘﻘﺎﺓ ﻣﻦ �ﺼﻮﺹ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻭﺍﺟﺘﻬﺎﺩﺍﺕ ﺍﻟﺒﺸﺮ ﻗﺪ ﺗﺰﻝ ﺃﺣﻴﺎ�ﺎً ﻭﺗﺼﻴﺐ ﺃﺣﻴﺎ�ﺎً‬

‫ﺃﺧﺮﻯ‪ ،‬ﻓﻼ ﺿﲑ ﻣﻦ ﺍﻟﺘﻌﻠﻴﻖ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﳐﺎﻟﻔﺘﻬﺎ‪ ،‬ﺷﺮﻳﻄﺔ ﺃﻥ ﺗﻜﻮﻥ ﺍﳌﺨﺎﻟﻔﺔ ﻣﺆﺳﺴﺔ ﻋﻠﻰ ﺣﺠﺞ ﻋﻠﻤﻴﺔ‪ ،‬ﻻ ﻋﻠﻰ ﻫﻮﻯ‪.‬‬

‫ﻭﺇﺫﺍ ﺗﺄﻛﺪ ﺃﻥ ﺍﻟﺘﺤﻘﻴﻖ‪ ،‬ﻭﺍﻟﺘﺠﺪﻳﺪ‪ ،‬ﻭﺍﻟﺘﻄﻮﻳﺮ‪ ،‬ﻗﺪ ﻻﺯﻡ ﺍﻟﻔﻜﺮ ﺍﻷﺻﻮﱄ‪ ،‬ﻭﻣﻔﺮﺩﺍﺗﻪ ﻣﻨﺬ �ﺸﺄﺗﻪ‪ ،‬ﺍﺣﺘﺎﺝ ﺍﳌﻘﺎﻡ ﺑﻌﺪ ﺫﻟﻚ ﺇﱃ ﺗﺄﻛﻴﺪ ﺣﻘﻴﻘﺔ ﺗﺎﺭﳜﻴﺔ ﺃﺧﺮﻯ‪ ،‬ﻭﻫﻲ‬

‫ﺃﻥ ﺗﻮﻗﻒ ﺣﺮﻛﺔ ﺍﻻﺟﺘﻬﺎﺩ ﺃﺛﺮﺕ ﺳﻠﺒﺎً ﰲ ﳕﻮ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ ،‬ﺇﺫ ﺍﻗﺘﺼﺮ ﺍﻟﺒﺎﺣﺜﻮﻥ ﻓﻴﻪ ﰲ ﻋﺼﺮ ﺍﻟﺘﻘﻠﻴﺪ ﻋﻠﻰ ﺷﺮﺡ ﺍﻟﻜﺘﺐ ﺍﻟﺴﺎﺑﻘﺔ ﺩﻭﻥ ﺃﻱ ﺇﺿﺎﻓﺔ‪ ،‬ﺃﻭ‬

‫ﺍﺧـﺘﺼﺎﺭﻫﺎ ﺍﺧﺘﺼﺎﺭﺍً ﳐﻼﹰ ﺃﺣﺎﳍﺎ ﺇﱃ ﺃﻟﻐﺎﺯ)]‪ .([٥‬ﻣﻦ ﻫﻨﺎ ﱂ ﻳﺸﻬﺪ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﰲ ﻋﺼﻮﺭ ﺍﻟﺘﻘﻠﻴﺪ‪ ،‬ﻻﺳﻴﻤﺎ ﺍﳌﺘﺄﺧﺮﺓ ﻣﻨﻬﺎ ﳕﻮﺍً �ﻮﻋﻴﺎً ‪ -‬ﺗﺴﺘﺜﻨﻰ ﻣﻦ‬

‫ﻫﺬﺍ ﳕﺎﺫﺝ ﻣﻌﻴﻨﺔ ﻛﺎﺑﻦ ﺗﻴﻤﻴﺔ‪ ،‬ﻭﺍﻟﺸﺎﻃﱯ‪ ،‬ﻭﺍﻟﺸﻮﻛﺎ�ﻲ ﺭﲪﻬﻢ ﺍﻪﻠﻟ ﺗﻌﺎﱃ‪ -‬ﺑﻞ ﻓﻘﺪ ﻭﻇﻴﻔﺘﻪ؛ ﻷﻥ ﺑﺎﺏ ﺍﻻﺟﺘﻬﺎﺩ ﻗﺪ ﺃﻗﻔﻞ‪ ،‬ﻓﻠﻢ ﺗﻌﺪ ﲦّﺔ ﺣﺎﺟﺔ ﺇﱃ ﺑﺬﻝ ﳎﻬﻮﺩ‬

‫ﰲ ﺗﻨﻈﲑ ﻗﻮﺍﻋﺪ ﺍﻻﺳﺘﻨﺒﺎﻁ ﺃﻭ ﺍﻟﺘﻨـﺰﻳﻞ‪.‬‬

‫ﺇﻥ ﻫﺬﺍ ﺍﻷﻣﺮ ﻳﺆﻛﺪ ﺃﻥ ﻓﺘﺢ ﺑﺎﺏ ﺍﻻﺟﺘﻬﺎﺩ ﻣﻦ ﺟﺪﻳﺪ‪ ،‬ﻭﺍﻟﺴﻌﻲ ﺇﱃ ﲡﺪﻳﺪ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻳﻘﺘﻀﻴﺎﻥ ﺑﺎﻟﻀﺮﻭﺭﺓ ﲡﺪﻳﺪ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻟﻴﺴﺘﻮﻋﺐ‬

‫ﺍﳌﺴﺘﺠﺪﺍﺕ‪ ،‬ﻭﳛﻘﻖ ﺍﻻﺳﺘﺠﺎﺑﺔ ﺍﳌﻄﻠﻮﺑﺔ ﻟﻠﺘﺤﺪﻳﺎﺕ ﺍﻟﻔﻜﺮﻳﺔ‪ ،‬ﻭﺍﻟﻮﺍﻗﻌﻴﺔ‪ ،‬ﻭﺍﻟﺘﺸﺮﻳﻌﻴﺔ ﺍﻟﱵ ﺗﻮﺍﺟﻪ ﺍﳌﺸﺮﻭﻉ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺟﻌﻞ ﺩﻋﻮﺓ ﲡﺪﻳﺪ ﻋﻠﻢ ﺃﺻﻮﻝ‬

‫ﺍﻟﻔﻘﻪ ﺗﱪﺯ ﺑﻘﻮﺓ ﰲ ﺍﻟﺴﺎﺣﺔ ﺍﻟﻔﻘﻬﻴﺔ‪ ،‬ﻭﺍﻟﻔﻜﺮﻳﺔ ﺍﳌﻌﺎﺻﺮﺓ‪.‬‬

 ‫ﻏﲑ ﺃﻥ ﺍﳌﺘﺄﻣﻞ ﰲ ﺍﻷﻃﺮﻭﺣﺎﺕ ﺍﻟﻨﻘﺪﻳﺔ ﻟﻠﻤﻨﻬﺠﻴﺔ ﺍﻷﺻﻮﻟﻴﺔ ﳚﺪﻫﺎ ﺗﻔﺘﻘﺮ ﺇﱃ ﺇﺷﻜﺎﻟﻴﺔ ﻭﺍﺿﺤﺔ ﻭﻣﻮﺣﺪﺓ‪ ،‬ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﺃﻓﺮﺯ ﺗﻴﺎﺭﻳﻦ ﺭﺋﻴﺴﻴـﻦ ﺩﺍﺧﻞ ﺍﳊﺮﻛﺔ‬

‫ﺍﻟﻨﻘﺪﻳـﺔ‪ ،‬ﻟﻜﻞ ﻣﻨﻬﺎ ﺗﺼـﻮﺭ ﺧﺎﺹ ﻟﻺﺷـﻜﺎﻟﻴﺔ‪ ،‬ﻭﳌﻨـﻬﺞ ﻣﻌﺎﳉﺘﻬﺎ‪.‬‬

‫ﺍﻟﺘﻴﺎﺭ ﺍﻷﻭﻝ‪ :‬ﳝﺜﻠﻪ ﰲ ﺍﻟﻐﺎﻟﺐ ﺍﻷﻋﻢ ﺍﳌﺘﺨﺼﺼﻮﻥ ﰲ ﺍﻟﻔﻘﻪ ﻭﺃﺻﻮﻟﻪ‪ ،‬ﺃﻃﺮﻭﺣﺘﻬﻢ ﲤﺜﻞ �ﻘﺪﺍً ﻟﻠﻤﻨﻬﺠﻴﺔ ﺍﻷﺻـﻮﻟﻴﺔ ﻣﻦ ﺩﺍﺧﻞ ﺍﳌﻨﻈﻮﻣﺔ ﺍﻷﺻﻮﻟﻴﺔ)]‪.([٦‬‬

‫ﻭ ﺇﺷﻜﺎﻟﻴﺔ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﰲ �ﻈﺮ ﻫﺬﺍ ﺍﻟﺘﻴﺎﺭ ﺗﱰﻛﺰ ﰲ ﻣﻔﺮﺩﺍﺗﻪ‪ ،‬ﻭﻫﻴﻜﻠﺔ ﻣﺎﺩﺗﻪ‪ ،‬ﻭﻫﺬﺍ ﻻ ﳝﻨﻊ ﻣﻦ ﺃﻥ ﻳﻘﺪﻡ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ‪ -‬ﺇﻥ ﲤﺖ ﻗﺮﺍﺀﺗﻪ ﻗﺮﺍﺀﺓ ﺇﺳﻼﻣﻴﺔ‬

‫ﻭﺍﻋﻴﺔ ‪ -‬ﻣﺆﺷﺮﺍﺕ ﻫﺎﻣﺔ ﻋﻠﻰ ﻃﺮﻳﻖ ﻣﻌﺎﳉﺔ ﺇﺷﻜﺎﻟﻴﺔ ﺍﳌﻨﻬﺞ‪ ،‬ﻭﺫﻟﻚ ﻣﻦ ﺧﻼﻝ ﺍﻻﻟﺘﺰﺍﻡ ﲟﺎ ﻳﺄﺗﻲ‪:‬‬

‫‪ -‬ﺗﻄﻮﻳﺮ ﻣﻔﻬﻮﻡ ﻫﺬﻩ ﺍﳌﻔﺮﺩﺍﺕ‪ ،‬ﻭﺿﺒﻄﻬﺎ‪ ،‬ﻭﺟﻌﻠﻬﺎ ﺃﻗﺮﺏ ﺇﱃ ﺍﻟﻮﺍﻗﻊ ﺍﻟﻌﻤﻠﻲ‪ ،‬ﻭﻣﺜﺎﻟﻪ‪ :‬ﺗﻄﻮﻳﺮ ﻣﻔﺮﺩﺓ ﺍﻹﲨﺎﻉ ﺑﺎﻟﺘﻨﺎﺯﻝ ﻋﻦ ﺑﻌﺾ ﺷـﺮﻭﻃﻪ ﺣﺘﻰ ﻻ ﻳﺒﻘﻰ ﻣﺜﺎﻻً‬

‫�ﻈﺮﻳﺎً؛ ﻭﺍﻟﻘﻴﺎﺱ ﺑﺎﻋﺘﻤﺎﺩ ﻗﻴﺎﺱ ﺍﳌﺼﻠﺤﺔ‪ ،‬ﻭﺍﻟﻌﺪﻭﻝ ﻋﻦ ﺍﻟﻘﻴﺎﺱ ﺍﳉﺰﺋﻲ؛ ﻭﺍﻻﺟﺘﻬﺎﺩ ﲟﺮﺍﺟﻌﺔ ﺷﺮﻭﻃﻪ ﻭﺃﺩﻭﺍﺗﻪ‪.‬‬

‫‪ -‬ﺇﻋﺎﺩﺓ ﻫﻴﻜﻠﺔ ﺍﳌﺎﺩﺓ ﺍﻷﺻﻮﻟﻴﺔ‪ ،‬ﺃﻱ ﲝﺜﻬﺎ ﲢﺖ ﺗﻘﺴﻴﻤﺎﺕ ﺟﺪﻳﺪﺓ‪ ،‬ﻟﻴﺘﻮﻟﺪ ﻋﻨﻬﺎ ﻣﻔﺎﻫﻴﻢ ﺃﻋﻤﻖ‪ ،‬ﻭﺍﺳﺘﻌﻤﺎﻝ ﺃﻓﻀﻞ ﻷﺩﻭﺍﺕ ﺍﻷﺻﻮﻝ‪ ،‬ﳑﺎ ﺳﻴﺆﺩﻱ ﰲ ﺍﻟﻨﻬﺎﻳﺔ‬

‫ﺇﱃ ﻓﻘﻪ ﻣﺘﺠﺪﺩ ﺧﺎﺩﻡ ﻟﻠﻤﻮﺿﻮﻋﺎﺕ ﺍﳌﺜﺎﺭﺓ ﰲ ﻋﺼﺮ�ﺎ ﺍﳊﺎﺿﺮ‪.‬‬

‫ﻭﻣﻦ ﻣﻘﺘﻀﻴﺎﺕ ﺇﻋﺎﺩﺓ ﻫﻴﻜﻠﺔ ﺍﳌﺎﺩﺓ ﺍﻷﺻﻮﻟﻴﺔ‪ ،‬ﺇﻟﻐﺎﺀ ﻣﺎ ﻟﻴﺲ ﻣﻦ ﻋﻠﻢ ﺍﻷﺻﻮﻝ‪ ،‬ﻭﺇﻋﻄﺎﺀ ﺍﻷﻭﻟﻮﻳﺔ ﳌﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭﺗﻨﻤﻴﺔ ﺩﺭﺍﺳﺘﻬﺎ‪ ،‬ﻭﺍﻟﻌﻤﻞ ﻋﻠﻰ ﻭﺿﻊ‬

‫ﻗﻮﺍﻋﺪ ﻭﺿﻮﺍﺑﻂ ﳍﺎ‪.‬‬

‫ﻛﻤﺎ ﺃﻛﺪ ﻫﺬﺍ ﺍﻟﺘﻴﺎﺭ ﻋﻠﻰ ﺍﺳﺘﺨﺪﺍﻡ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻷﺩﻭﺍﺕ ﺍﳌﻨﻬﺞ ﺍﻟﺘﺠﺮﻳﱯ‪ ،‬ﻭﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻨﻬﺎ ﰲ ﻣﻌﺮﻓﺔ ﺍﻟﻌﺮﻑ‪ ،‬ﻭﺍﻟﻌﺎﺩﺓ‪ ،‬ﻭﺍﳌﺼﻠﺤﺔ‪ ،‬ﻭﺍﻟﻀﺮﺭ‪ ،‬ﻭﺍﳊﺎﺟﺔ‪.‬‬

‫ﻓﻜﻞ ﻫﺬﻩ ﺍﻟﻘﻀﺎﻳﺎ ﻗﻮﺍﻋﺪ ﺃﺻﻮﻟﻴﺔ‪ ،‬ﻭﺟﺰﺀ ﻣﻦ ﻗﻀﺎﻳﺎ ﻫﺬﺍ ﺍﳌﻨﻬﺞ‪ ،‬ﻭﻻ ﳝﻜﻦ ﺃﻥ ﻳﺴﺘﻐﻨﻰ ﻓﻴﻬﺎ ﻋﻦ ﺍﻟﻮﺳﺎﺋﻞ ﻭﺍﻷﺩﻭﺍﺕ ﺍﳌﺴﺘﻌﻤﻠﺔ ﰲ ﺍﳌﻨﻬﺞ ﺍﻟﺘﺠﺮﻳﱯ)]‪.([٧‬‬

‫ﻭﻣﺎ ﻳﻼﺣﻆ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﻴﺎﺭ‪ ،‬ﺍﺗﻔﺎﻕ ﻛﺒﲑ ﺑﲔ ﳑﺜﻠﻴﻪ ﻋﻠﻰ ﻣﻮﺿﻮﻉ ﺗﻄﻮﻳﺮ ﺍﳌﻔﺮﺩﺍﺕ ﺍﻷﺻﻮﻟﻴﺔ‪ ،‬ﰲ ﺣﲔ ﻳﻼﺣﻆ ﺍﺧﺘﻼﻑ ﻭﺍﺿﺢ ﺑﻴﻨﻬﻢ ﰲ ﻣﻨﻬﺞ ﺇﻋﺎﺩﺓ ﻫﻴﻜﻠﺔ‬

‫ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ ،‬ﻛﻤﺎ ﻳﻼﺣﻆ ﻏﻤﻮﺽ ﺑﻌﺾ ﻋﻨﺎﺻﺮ ﻣﻨﻬﺞ ﲡﺪﻳﺪ ﺍﳌﻨﻬﺠﻴﺔ ﺍﻷﺻﻮﻟﻴﺔ ﻋﻨﺪ ﺑﻌﻀﻬﻢ‪.‬‬

‫ﺍﻟﺘﻴﺎﺭ ﺍﻟﺜﺎ�ﻲ‪ :‬ﳝﺜﻠﻪ ﻛﺜﲑ ﻣﻦ ﺍﳌﻔﻜﺮﻳﻦ ﺍﳌﻬﺘﻤﲔ ﺑﺈﺷﻜﺎﻟﻴﺔ ﺇﺻﻼﺡ ﻣﻨﺎﻫﺞ ﺍﻟﻔﻜﺮ‪ ،‬ﻭﻫﻢ ﰲ ﺍﻟﻐﺎﻟﺐ ﻣﻦ ﺧﺎﺭﺝ ﺩﺍﺋﺮﺓ ﺍﻟﺘﺨﺼﺺ ﺍﻟﺸﺮﻋﻲ‪ ،‬ﻭﺃﻃﺮﻭﺣﺘﻬﻢ ﲤﺜﻞ �ﻘﺪﺍً‬

‫ﻟﻠﻤﻨﻬﺠﻴﺔ ﺍﻷﺻﻮﻟﻴﺔ ﻣﻦ ﺍﳋﺎﺭﺝ)]‪([٨‬؛ ﻭﺍﻋﺘﱪﻭﺍ ﺃﻥ ﺇﺷﻜﺎﻟﻴﺔ ﺍﳌﻨﻬﺞ ﺍﻷﺻﻮﱄ ﰲ ﺑﻨﻴﺘﻪ ﻭﻣﻔﺮﺩﺍﺗﻪ‪ ،‬ﻓﻘﺪﻣﻮﺍ ﺗﺼﻮﺭﺍً ﳌﻔﻬﻮﻡ ﺍﻟﺘﺠﺪﻳﺪ ﻣﻐﺎﻳﺮﺍً ﻟﺘﺼﻮﺭ ﺍﻟﺘﻴﺎﺭ ﺍﻷﻭﻝ‪،‬‬

‫ﲤﺜّﻞ ﻫﺬﺍ ﺍﻟﺘﺼﻮﺭ ﰲ ﺇﻋﺎﺩﺓ ﺑﻨﺎﺀ ﻣﻨﻬﺠﻴﺔ ﺍﺟﺘﻬﺎﺩﻳﺔ ﺟﺪﻳﺪﺓ‪ ،‬ﺗﻘﻮﻡ ﻋﻠﻰ ﻣﺴﺘﻮﻳﲔ‪:‬‬

‫ﺍﳌﺴﺘﻮﻯ ﺍﻷﻭﻝ‪ :‬ﲡﺎﻭﺯ ﺍﳌﻔﺮﺩﺍﺕ ﺍﻷﺻﻮﻟﻴﺔ ﺍﻟﱵ ﻫﻲ ﻋﺒﺎﺭﺓ ﻋﻦ ﻣﻔﺎﻫﻴﻢ �ﻈﺮﻳﺔ ﻻ ﺗﻨﺘﺞ ﻋﻠﻤﺎً ﻭﻻ ﺗﻮﺍﻛﺐ ﻭﺍﻗﻌﺎً ﻣﺜﻞ ﺍﻟﻘﻴﺎﺱ ﻭﺍﻹﲨﺎﻉ‪ ،‬ﻭﻣﺒﺪﺃ ﺍﻟﻀﺮﻭﺭﺓ‪.‬‬

‫ﺍﳌﺴﺘﻮﻯ ﺍﻟﺜﺎ�ﻲ‪ :‬ﺍﻟﻌﻮﺩﺓ ﻣﺒﺎﺷﺮﺓ ﺇﱃ ﺍﻟﻨﻈﺮ ﰲ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁ�ﻲ ﻻﺳﺘﻠﻬﺎﻡ ﺍﻷﺩﻭﺍﺕ ﺍﳌﻌﺮﻓﻴﺔ ﺍﻟﻜﻔﻴﻠﺔ ﺑﺼﻴﺎﻏﺔ ﻣﻨﻬﺠﻴﺔ ﺗﺴﺎﻋﺪ ﻋﻠﻰ ﻓﻬﻢ ﻗﻀﺎﻳﺎ�ﺎ‪ ،‬ﻭﺗﻄﻮﻳﺮ ﻣﻌﺎﺭﻓﻨﺎ‪.‬‬

‫ﻭﻟﻌﻞ ﺃﻫﻢ ﻣﻼﺣﻈﺔ ﳝﻜﻦ ﺗﻘﺪﳝﻬﺎ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﺼﻮﺭ ﻟﺘﺠﺪﻳﺪ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ ،‬ﻫﻲ ﺃﻥ ﺍﻟﺪﻋﻮﺓ ﺇﻟـﻰ ﺍﺟﺘﻴﺎﺯ ﺍﶈـﻚ ﺍﳌﻨﻬﺠﻲ ﺍﻟﺘﻘﻠﻴﺪﻱ ‪ -‬ﺍﳌﻨﻬﺠﻴﺔ ﺍﻷﺻﻮﻟﻴﺔ ‪-‬‬

‫ﺩﻭﻥ ﺇﻋﻄﺎﺀ ﺑﺪﻳﻞ ﻣﻨﻬﺠﻲ ﻭﺍﺿﺢ ﳏﺪﺩ ﻭﻣﻀﺒﻮﻁ ﻫﻮ ﻋﻼﺝ ﻷﺯﻣـﺔ ﺑﺈﺛﺎﺭﺓ ﺃﺯﻣﺔ ﺃﺧﺮﻯ‪ ،‬ﺫﻟﻚ ﺃﻥ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﺪﻋﻮﺓ ﲢﺎﻭﻝ ﻣﻌﺎﳉﺔ \"ﺍﻟﻔﺮﺍﻍ ﺍﻟﺘﺸﺮﻳﻌﻲ\" ﺍﻟﺬﻱ‬
 ‫ﺳﺒﺒﻪ ‪ -‬ﻛﻤﺎ ﻳﻘﺮﺭ ﻫﺬﺍ ﺍﻟﺘﻴﺎﺭ ‪ -‬ﻋﺠﺰ ﺍﳌﻨﻬﺞ ﺍﻷﺻﻮﱄ ﻋﻦ ﺍﻻﺳﺘﺠﺎﺑﺔ ﻟﻠﻤﺴﺘﺠﺪﺍﺕ‪ ،‬ﺑـ \"ﻓﺮﺍﻍ ﻣﻨﻬﺠﻲ\" ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﻟﺒﺤﺚ ﰲ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁ�ﻲ‬

‫ﻭﺍﻟﻮﺍﻗﻊ ﺍﻹ�ﺴﺎ�ﻲ ﺩﻭﻥ ﺍﺳﺘﺤﺪﺍﺙ ﻣﻨﻬﺞ ﲝﺚ ﻛﺎﻣﻞ ﻣﺘﻜﺎﻣﻞ‪.‬‬

‫ﺇﻥ ﺍﻟﻨﺎﻇﺮ ﰲ ﺍﳌﻨﺎﻫﺞ ﺍﳌﻘﱰﺣﺔ ﰲ ﲡﺪﻳﺪ ﺍﳌﻨﻬﺠﻴﺔ ﺍﻷﺻﻮﻟﻴﺔ ‪ -‬ﺍﻟﱵ ﻣﺜّﻠﻬﺎ ﺑﺼﻔﺔ ﺇﲨﺎﻟﻴﺔ ﺗﻴﺎﺭﺍﻥ‪ -‬ﳚﺪﻫﺎ ﺗﻔﺘﻘﺮ ﺇﱃ ﺇﺷﻜﺎﻟﻴﺔ ﻭﺍﺿﺤﺔ ﻭﻣﻮﺣﺪﺓ‪ ،‬ﻭﻫﺬﺍ ﺍﻷﻣﺮ‬

‫ﺃﺛّﺮ ﺳﻠﺒﺎً ﰲ ﻣﺒﺪﺃ ﲡﺪﻳﺪ ﻋﻠﻢ ﺍﻷﺻﻮﻝ‪ ،‬ﺇﺫ ﺷﻜّﻚ ﺑﻌﻀﻬﻢ ﰲ ﻣﺸﺮﻭﻋﻴﺔ ﺍﻟﺪﻋﻮﺓ ﻭﻋﻠﻤﻴﺘﻬﺎ‪ ،‬ﺑﻴﻨﻤﺎ ﲣﻮﻑ ﺑﻌﻀﻬﻢ ﺍﻵﺧﺮ ﻣﻦ ﺃﻥ ﺗﻔﺘﺢ ﻫﺬﻩ ﺍﻟﺪﻋﻮﺓ ﺑﺎﺑﺎً ﻟﻜﺜﲑ ﻣﻦ‬

‫ﺍﻻﳓﺮﺍﻓﺎﺕ ﺍﳌﻨﻬﺠﻴﺔ ﻭﺍﻟﻔﻜﺮﻳﺔ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻹ�ﺼﺎﻑ ﺍﻟﻌﻠﻤﻲ ﻳﻘﺘﻀﻲ ﺍﻹﻗﺮﺍﺭ ﺑﺄﻥ ﻋﺪﻡ ﺍﻫﺘﻤﺎﻡ ﺑﻌﻀﻬﻢ ﲠﺬﻩ ﺍﻟﺪﻋﻮﺓ ﺳﺒﺒﻪ ﺍﻓﺘﻘﺎﺩ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻟﺘﺠﺪﻳﺪ‬

‫ﻭﺍﳌﺮﺍﺟﻌﺔ‪ .‬ﻭﺫﻟﻚ ﻷﻥ ﺩﺭﺍﺳﺎﺕ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﳊﺎﻟﻴﺔ ﺩﺭﺍﺳﺎﺕ �ﻈﺮﻳﺔ ﻻ ﳎﺎﻝ ﻓﻴﻬﺎ ﻟﻠﺪﺭﺍﺳﺔ ﺍﻟﺘﻄﺒﻴﻘﻴﺔ ﺍﻟﱵ ﺗﺆﻫﻞ ﺍﳌﺘﺨﺼﺼﲔ ﰲ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﻻﺳﺘﻌﻤﺎﻝ ﻣﻌﺎﻳﲑﻩ‬

‫ﻭﻗﻮﺍﻋﺪﻩ‪ ،‬ﻭﺍﺧﺘﺒﺎﺭﻫﺎ ﰲ ﻣﻌﺎﳉﺔ ﺍﻟﻮﻗﺎﺋﻊ ﺍﳌﺴﺘﺠﺪﺓ‪ ،‬ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﺟﻌﻞ ﻫﺬﻩ ﺍﻷﺩﻭﺍﺕ ﻋﺒﺎﺭﺓ ﻋﻦ ﻣﻌﺮﻓﺔ ﻣﻮﺭﻭﺛﺔ‪ ،‬ﻭﻟﻴﺲ ﻣﻨﻬﺞ ﲝﺚ ﳝﻜﻦ ﺍﺳﺘﺨﺪﺍﻣﻪ ﻹ�ﻌﺎﺵ‬

‫ﺍﳊﻴﺎﺓ ﺍﻟﺘﺸﺮﻳﻌﻴﺔ ﰲ ﺍﻟﻌﺼﺮ ﺍﳊﺎﺿﺮ‪.‬‬

‫ﻭﺭﺩﻭﺩ ﺍﻷﻓﻌﺎﻝ ﻫﺬﻩ ﲡﺎﻩ ﺩﻋﻮﺓ ﲡﺪﻳﺪ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ ،‬ﺗﻔﺮﺽ ﺍﻟﺘﺄﻛﻴﺪ ﻋﻠﻰ ﻗﻀﻴﺔ ﻫﺎﻣﺔ‪ ،‬ﻭﻫﻲ ﺿﺮﻭﺭﺓ ﺍﻫﺘﻤﺎﻡ ﺫﻭﻱ ﺍﻟﺘﺨﺼﺼﺎﺕ ﺍﻟﺸﺮﻋﻴﺔ ﲟﺮﺍﺟﻌﺔ ﺍﳌﻨﻬﺠﻴﺔ‬

‫ﺍﻷﺻﻮﻟﻴﺔ‪ ،‬ﺣﺘﻰ ﻻ ﻳﻨﺘﻬﻲ ﺍﻷﻣﺮ ﺇﱃ ﻗﻄﻴﻌﺔ ﺑﻴـﻦ ﺍﻟﻔﻜﺮ ﺍﻟﺪﻳﲏ ﺍﻟﺬﻱ ﻻ ﻳﺘﺄﺳـﺲ ﻋﻠﻰ ﺍﻷﺻﻮﻝ‪ ،‬ﻭﺍﻟﻔﻜﺮ ﺍﻷﺻﻮﱄ ﺍﻟﺬﻱ ﻻ ﻳﺘﻌﺎﻳﺶ ﻣﻊ ﺍﻟﻮﺍﻗﻊ‪.‬‬

‫ﻭﳑﺎ ﻳﻼﺣﻆ ﺃﻳﻀﺎً ﻋﻠﻰ ﺍﻟﺘﻴﺎﺭﻳﻦ ﺍﳌﻤﺜﻠﲔ ﻟﺪﻋﻮﺓ ﲡﺪﻳﺪ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ ،‬ﻋﺪﻡ ﺗﻄﺒﻴﻖ ﺃﻃﺮﻭﺣﺎﲥﻤﺎ ﺍﻟﻨﻈﺮﻳﺔ ﻋﻠﻰ ﻗﻀﺎﻳﺎ ﺍﻟﻮﺍﻗﻊ‪ ،‬ﻭﺍﺧﺘﺒﺎﺭ ﻣﺪﻯ ﺻﺤﺔ �ﺘﺎﺋﺠﻬﺎ‪،‬‬

‫ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﺟﻌﻞ ﻫﺬﻩ ﺍﻟﺪﻋﻮﺓ ﻻ ﺗﺘﺠﺎﻭﺯ ﺍﳉﺪﻝ ﺍﻟﻨﻈﺮﻱ‪ ،‬ﲝﻴﺚ ﻣﺎ ﻗﺪﹼﻡ ﺇﱃ ﺍﻵﻥ ﺃﻓﻜﺎﺭ‪ ،‬ﻭﻣﺒﺎﺩﺉ‪ ،‬ﻭﺧﻄﻂ‪ ،‬ﱂ ﻳﺘﻢ ﺍﺧﺘﺒﺎﺭﻫﺎ ﺑﺸﻜﻞ ﺩﻗﻴﻖ ﻛﺎﻣﻞ ﰲ ﺇﻃﺎﺭ‬

‫ﺃﻛﺎﺩﳝﻲ‪ ،‬ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﺃﻭﺟﺪ ﺻﺮﺍﻋﺎً �ﻈﺮﻳﺎً ﻳﺘﻌﻠّﻖ ﻛﺜﲑﺍً ﺑﺎﻷﻟﻔﺎﻅ ﻭﺍﳌﺼﻄﻠﺤﺎﺕ‪ ..‬ﻭﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﻳﻔﱰﺽ ﺃﻥ ﺗُﺘﺠﺎﻭﺯ؛ ﻷﻥ ﺍﻟﻌﻠﻢ ﻓـﻲ ﺍﳊﻘـﻴﻘﺔ ﻻ ﻳﻨﺘﺞ ﺑﺎﻻﻛﺘﻔﺎﺀ‬

‫ﺑﺎﳊﻮﺍﺭ ﺣﻮﻝ ﻛﻴﻔﻴﺔ ﺇ�ﺘﺎﺝ ﻣﻌﺮﻓﺔ‪.‬‬

‫ﳑﺎ ﺳﺒﻖ ﻳﺘﺒﻴﹼﻦ ﺃﻥ ﺍﳌﻄﻠﻮﺏ ﰲ ﻣﻮﺿﻮﻉ ﲡﺪﻳﺪ ﺍﳌﻨﻬﺠﻴﺔ ﺍﻷﺻﻮﻟﻴﺔ ﻫﻮ‪ :‬ﺻﻴﺎﻏﺔ ﺇﺷﻜﺎﻟﻴﺔ �ﺎﻇﻤﺔ ﻣﻮﺣﺪﺓ‪ ،‬ﻭﻭﺿـﻊ ﺑﺪﻳﻞ ﻣﻨﻬﺠﻲ ﳏـﺪﺩ ﻭﻣﻨﻀﺒﻂ‪ .‬ﻭﳑﺎ ﻳﺴﺎﻋﺪ‬

‫ﻋﻠﻰ ﺫﻟﻚ‪:‬‬

‫‪ -١‬ﺩﺭﺍﺳﺔ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ ،‬ﻣﻨﻬﺠﺎً‪ :‬ﺃﻱ ﺩﺭﺍﺳﺔ ﺍﳌﻨﻬﺞ ﰲ ﺫﺍﺗﻪ‪ ،‬ﻭﻟﻴﺲ ﻣﻮﺿﻮﻋﺎﺗﻪ‪ ،‬ﻭﳏﺎﻭﻟﺔ ﺍﻟﺘﻌﺮﻑ ﻋﻠﻰ ﻣﻜﻮ�ﺎﺗﻪ ﻭﻋﻨﺎﺻﺮﻩ ﻣﻦ ﺧﻼﻝ ﺑﻴﺎﻥ ﺍﻷﺳﺲ ﻭﺍﳌﺒﺎﺩﺉ‬

‫ﺍﻟﱵ ﻳﻘﻮﻡ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺍﳌﺮﺍﺣﻞ ﻭﺍﳋﻄﻮﺍﺕ ﺍﻟﱵ ﳝﺮ ﲠﺎ ﺍﻷﺻﻮﱄ ﻣﻦ ﺑﺪﺍﻳﺔ ﺍﻻﺳﺘﺪﻻﻝ ﺇﱃ ﺁﺧﺮﻩ‪ ،‬ﻭﺍﻟﺸﺮﻭﻁ ﺍﻟﱵ ﻳﻨﺒﻐﻲ ﲢﻘﻴﻘﻬﺎ ﻟﻴﻤﻜﻦ ﺍﻟﻮﻓﺎﺀ ﲟﻘﺘﻀﻴﺎﺕ ﻫﺬﺍ ﺍﳌﻨﻬﺞ‬

‫ﻭﻣﺘﻄﻠﺒﺎﺗﻪ‪.‬‬

‫ﻓﻬﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻟﺪﺭﺍﺳﺔ ﺳﻴﻜﻮﻥ ﻋﻠﻰ ﺍﻟﻨﺤﻮ ﺍﻟﺬﻱ ﻳﻘﻮﻡ ﺑﻪ ﻋﻠﻤﺎﺀ ﺍﳌﻨﺎﻫﺞ ﰲ ﺩﺭﺍﺳﺘﻬﻢ ﳌﺨﺘﻠﻒ ﺍﳌﻨﺎﻫﺞ )ﺍﻟﺘﺎﺭﳜﻲ‪ ،‬ﻭﺍﻻﺳﺘﻘﺮﺍﺋﻲ‪..‬ﺇﱁ(‪ ،‬ﻭﺳﻴﻔﻴﺪ ﰲ ﺇﻋﻄﺎﺀ‬

‫ﺗﺼﻮﺭ ﺩﻗﻴﻖ ﻟﻌﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ ،‬ﻭﻟﻠﻤﺸﻜﻼﺕ ﺍﻟﱵ ﳝﻜﻦ ﺃﻥ ﺗﻮﺍﺟﻪ ﺍﻟﺒﺎﺣﺚ ﻓﻴﻪ‪.‬‬

‫‪ -٢‬ﺻﻴﺎﻏﺔ ﺍﳌﺎﺩﺓ ﺍﻷﺻﻮﻟﻴﺔ ﰲ ﺷﻜﻞ �ﻈﺮﻳﺎﺕ‪ ،‬ﻋﻠﻰ ﻏﺮﺍﺭ ﺍﻟﻨﻈﺮﻳﺎﺕ ﺍﻟﻔﻘﻬﻴﺔ‪ ،‬ﻳﺘﻢ ﻣﻦ ﺧﻼﳍﺎ ﻣﻌﺎﳉﺔ ﺍﳌﻮﺿﻮﻋﺎﺕ ﺍﻷﺻﻮﻟﻴﺔ ﰲ ﺇﻃﺎﺭ ﻛﻠﻲ ﴰﻮﱄ‪ .‬ﻭﻫﺬﺍ‬

‫ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻟﺘﺼﻨﻴﻒ ﳝﻜّﻦ ﻣﻦ ﻓﻬﻢ ﺃﻋﻤﻖ ﻭﺃﴰﻞ ﻟﻠﻘﻀﺎﻳﺎ ﺍﻷﺻﻮﻟﻴﺔ‪ ،‬ﻭﻳﻈﻬﺮ ﻣﺒﻨﻰ ﺍﳋﻼﻑ‪ ،‬ﻭﺳﺒﺒﻪ‪ ،‬ﻛﻤﺎ ﻳﺒﲔ ﻓﺎﺋﺪﺓ ﺑﻌﺾ ﺍﻷﺩﻟﺔ ﺍﻟﱵ ﻳﺜﺎﺭ ﺣﻮﳍﺎ �ﻘﺎﺵ‬

‫ﻛﺒﲑ)]‪.([٩‬‬

‫‪---------------------------------------------‬‬
‫)]‪ ([١‬اﻟﺠﺼﺎص أﺣﻤﺪ ﺑﻦ ﻋﻠﻲ‪ ،‬اﻟﻔﺼﻮل ﻓﻲ اﻷﺻﻮل )اﻟﻜﻮﻳﺖ‪ :‬وزارة اﻷوﻗﺎف واﻟﺸﺆون اﻹﺳﻼﻣﻴﺔ‪١٩٨٥ ،‬م(‪.‬‬
‫)]‪ ([٢‬ﻋﺒﺪ اﷲ دراز‪ ،‬ﻣﻘﺪﻣﺔ آﺘﺎب اﻟﻤﻮاﻓﻘﺎت ﻟﻠﺸﺎﻃﺒﻲ‪.٦/١،‬‬
 ‫)]‪ ([٣‬اﻟﺸﺎﻃﺒﻲ‪ ،‬اﻟﻤﻮاﻓﻘﺎت‪.٩٠- ٨٩/٤ ،‬‬
‫)( أآﺪ اﺑﻦ اﻟﻘﻴﻢ أهﻤﻴﺔ ﻣﻌﺮﻓﺔ ﻋﺎدات اﻟﻨﺎس ﻟﻠﻤﻔﺘﻲ واﻟﺤﺎآﻢ‪ ،‬اﻧﻈﺮ آﺘﺎﺑﻪ‪ :‬إﻋﻼم اﻟﻤﻮﻗﻌﻴﻦ ﻋﻦ رب اﻟﻌﺎﻟﻤﻴﻦ‪ ،‬ط‪) ٢‬ﻟﺒﻨﺎن‪ :‬دار اﻟﻔﻜﺮ‪١٩٧٧،‬م( ‪.٢٠٥-٢٠٤/٤‬‬
‫)]‪ ([٤‬اﻧﻈﺮ‪ :‬اﻟﻐﺰاﻟﻲ أﺑﻮ ﺣﺎﻣﺪ‪ ،‬أﺳﺎس اﻟﻘﻴﺎس‪ ،‬ﺗﺤﻘﻴﻖ ﻓﻬﺪ ﻣﺤﻤﺪ اﻟﺴﺮﺣﺎن )اﻟﺮﻳﺎض‪ :‬ﻣﻜﺘﺒﺔ اﻟﻌﺒﻴﻜﺎن‪١٩٩٣ ،‬م( ص‪.١٠٩-١٠٨‬‬
‫)]‪ ([٥‬اﻧﻈﺮ‪ :‬ﻣﺤﻤﺪ اﻟﺨﻀﺮي‪ ،‬أﺻﻮل اﻟﻔﻘﻪ‪ ،‬ص‪.١١-١٠‬‬
‫)]‪ ([٦‬اﻧﻈﺮ‪ :‬ﻣﺤﻤﺪ اﻟﺪﺳﻮﻗﻲ‪"\ ،‬ﻧﺤﻮ ﻣﻨﻬﺞ ﺟﺪﻳﺪ ﻟﺪراﺳﺔ ﻋﻠﻢ أﺻﻮل اﻟﻔﻘﻪ\"‪ ،‬ﻣﺠﻠﺔ إﺳﻼﻣﻴﺔ اﻟﻤﻌﺮﻓﺔ‪ ،‬اﻟﻌﺪد اﻟﺜﺎﻟﺚ‪١٩٩٦ ،‬م‪ ،‬ص‪١٤٨-١١١‬؛ ﻃﻪ ﺟﺎﺑﺮ اﻟﻌﻠﻮاﻧﻲ‪ ،‬أﺻﻮل اﻟﻔﻘﻪ‪ ،‬ﻣﻨﻬﺞ ﺑﺤﺚ‬
‫وﻣﻌﺮﻓﺔ‪ ،‬ط‪) ٢‬ﻓﺮﺟﻴﻨﻴﺎ‪ :‬اﻟﻤﻌﻬﺪ اﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺮ اﻹﺳﻼﻣﻲ‪ (١٩٩٥ ،‬و\"ﻗﻮاﻋﺪ ﻓﻲ ﻣﻨﻬﺠﻴﺔ ﺗﺠﺪﻳﺪ ﻋﻠﻢ أﺻﻮل اﻟﻔﻘﻪ\"‪ ،‬اﻟﻤﺴﺘﻘﻠﺔ‪ ،‬اﻟﻌﺪد‪ ،١٦٤‬اﻟﺴﻨﺔ ‪١٩٩٧‬م؛ ﺟﻤﺎل اﻟﺪﻳﻦ ﻋﻄﻴﺔ‪ ،‬اﻟﻨﻈﺮﻳﺔ اﻟﻌﺎﻣﺔ‬
‫ﻟﻠﺸﺮﻳﻌﺔ اﻹﺳﻼﻣﻴﺔ‪ ،‬ط‪١٩٩١ ،١‬م‪ ،‬ص‪"\ ،١٨٩‬ﻋﻠﻢ أﺻﻮل اﻟﻔﻘﻪ واﻟﻌﻠﻮم اﻻﺟﺘﻤﺎﻋﻴﺔ\" ﻣﺤﺎﺿﺮة ﻗﺪﻣﻬﺎ ﻓﻲ آﻠﻴﺔ اﻟﺸﺮﻳﻌﺔ‪ ،‬ﺟﺎﻣﻌﺔ ﻗﻄﺮ‪ ،١٩٨٨ ،‬ﻃﺒﻊ اﻟﻤﻌﻬﺪ اﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺮ اﻹﺳﻼﻣﻲ‪ ،‬ص‪-١٥‬‬
‫‪.١٦‬‬
‫)]‪ ([٧‬اﻧﻈﺮ‪ :‬ﻃﻪ ﺟﺎﺑﺮ اﻟﻌﻠﻮاﻧﻲ‪ ،‬ﻗـﻮاﻋﺪ ﻓﻲ ﻣﻨﻬﺠﻴﺔ ﺗﺠـﺪﻳﺪ ﻋﻠﻢ أﺻﻮل اﻟﻔﻘﻪ‪ ،‬ص‪٨‬؛ وﺟﻤﺎل اﻟﺪﻳﻦ ﻋﻄﻴﺔ‪ ،‬ﻋﻠﻢ أﺻﻮل اﻟﻔﻘﻪ واﻟﻌﻠﻮم اﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ص‪.١٦-١٤‬‬
‫)]‪ ([٨‬ﻣﻦ رﻣﻮز هﺬا اﻟﺘﻴﺎر اﻟﺪآﺘﻮر ﻋﺒﺪ اﻟﺤﻤﻴﺪ أﺑﻮ ﺳﻠﻴﻤﺎن‪ ،‬ﻓﻲ آﺘﺎﺑﻴﻪ‪"\ :‬أزﻣﺔ اﻟﻌﻘﻞ اﻟﻤﺴﻠﻢ\" و\"اﻟﻨﻈﺮﻳﺔ اﻹﺳﻼﻣﻴﺔ ﻟﻠﻌﻼﻗﺎت اﻟﺪوﻟﻴﺔ\"‪.‬‬
‫)]‪ ([٩‬اﻧﻈﺮ ﻓﻲ ذﻟﻚ‪ :‬ﻋﻠﻲ ﺟﻤﻌﺔ ﻣﺤﻤﺪ‪ ،‬ﻋﻠﻢ أﺻﻮل اﻟﻔﻘﻪ وﻋﻼﻗﺘﻪ ﺑﺎﻟﻔﻠﺴﻔﺔ اﻹﺳﻼﻣﻴﺔ‪ ،‬ط‪) ١‬ﻓﺮﺟﻴﻨﻴﺎ‪ :‬اﻟﻤﻌﻬﺪ اﻟﻌﺎﻟﻤﻲ ﻟﻠﺬآﺮ اﻹﺳﻼﻣﻲ‪١٩٩٦ ،‬م( ص‪.٣١-٢٧‬‬
 ‫ﺳﻠﺴﻠﺔ ﻛﺘﺐ ﺍﻷﻣﺔ « ﻣﻌﺎﱂ ﲡﺪﻳﺪ ﺍﳌﻨﻬﺞ ﺍﻟﻔﻘﻬﻲ ﳕﻮﺫﺝ ﺍﻟﺸﻮﻛﺎ�ﻲ « ﺍﻟﻔﺼﻞ ﺍﻟﺮﺍﺑﻊ ‪ -‬ﻣﻈﺎﻫﺮ ﺍﻟﺘﺠﺪﻳﺪ ﺍﻟﻔﻘﻬﻲ ﻋﻨﺪ ﺍﻟﺸﻮﻛﺎ�ﻲ ‪ -‬ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﺿﺒﻂ‬

‫ﻣﻘﻮﻣﺎﺕ ﺍﻟﺒﺤﺚ ﺍﻟﻔﻘﻬﻲ »‬

‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﺿﺒﻂ ﻣﻘﻮﻣﺎﺕ ﺍﻟﺒﺤﺚ ﺍﻟﻔﻘﻬﻲ‬

‫ﻟﻘﺪ ﺃﺛﺮ ﺍﻟﺘﻘﻠﻴﺪ ﻋﻠﻰ ﺑﻨﻴﺔ ﺍﻟﺒﺤﺚ ﺍﻟﻔﻘﻬﻲ‪ ،‬ﺣﻴﺚ ﺃﺻﺒﺢ ﺍﻻ�ﺘﻤﺎﺀ ﺍﳌﺬﻫﱯ ﳛﻜﻢ ﻣﻘﺪﻣﺎﺕ ﺍﻟﺒﺤﺚ‪ ،‬ﻭ�ﺘﺎﺋﺠﻪ‪ ،‬ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﺃﻓﻘﺪ ﺍﻟﺒﺤﺚ ﺍﻟﻔﻘﻬﻲ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ‬

‫ﺍﺟﺘﻬﺎﺩ ﺟﺪﻳﺪ ﺃﻭ ﻣﺴﺘﻘﻞ‪ ،‬ﻭﺣﺼﺮﻩ ﰲ ﺩﺍﺋﺮﺓ ﺗﻘﺮﻳﺮ ﺍﳌﻮﺭﻭﺙ ﻭﺍﻟﺪﻓﺎﻉ ﻋﻨﻪ‪ .‬ﻭﻗﺪ ﻭﺻﻒ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻫﺬﺍ ﺍﻟﻮﺿﻊ ﻓﻘﺎﻝ‪:‬‬

‫»ﻓﺈﻥ ﰲ ﻋﻠﻤﺎﺀ ﺍﳌﺬﺍﻫﺐ ﺍﻷﺭﺑﻌﺔ ﻣﻦ ﻫﻮ ﺃﻭﺳﻊ ﻋﻠﻤﺎً‪ ،‬ﺃﻭ ﺃﻋﻼ ﻗﺪﺭﺍً ﻣﻦ ﺇﻣﺎﻣﻪ ﺍﻟﺬﻱ ﻳﻨﺘﻤﻲ ﺇﻟﻴﻪ‪ ،‬ﻭﻳﻘﻒ ﻋﻨﺪ ﺭﺃﻳﻪ‪ ،‬ﻭﻳﻘﺘﺪﻱ ﲟﺎ ﻗﺎﻟﻪ ﰲ ﻋﺒﺎﺩﺗﻪ‪ ،‬ﻭﻣﻌﺎﻣﻠﺘﻪ‪،‬‬

‫ﻭﰲ ﻓﺘﺎﻭﺍﻩ ﻭﻓﻀﺎﺋﻠﻪ‪ ،‬ﻭﻳﺴﺮﻱ ﺫﻟﻚ ﺇﱃ ﻣﺼﻨﻔﺎﺗﻪ‪ ،‬ﻓﻴـﺮﺟﺢ ﻓﻴﻬﺎ ﻣﺎ ﻳﺮﺟﺤﻪ ﺇﻣﺎﻣﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺩﻟﻴﻠﻪ ﺿﻌـﻴﻔﺎً‪ ،‬ﺃﻭ ﻣﻮﺿﻮﻋﺎً‪ ،‬ﺃﻭ ﻻ ﺩﻟﻴﻞ ﺑﻴﺪﻩ ﺃﺻﻼﹰ‪ ،‬ﺑﻞ ﳎﺮﹼﺩ‬

‫ﳏﺾ ﺍﻟﺮﺃﻱ‪ ،‬ﻭﻳﺪﻓﻊ ﻣﻦ ﺍﻷﺩﻟﺔ ﺍﳌﺨﺎﻟﻔﺔ ﻟﻪ ﻣﺎ ﻫﻮ ﺃﻭﺿﺢ ﻣﻦ ﴰﺲ ﺍﻟﻨﻬﺎﺭ؛ ﺗﺎﺭﺓ ﺑﺎﻟﺘﺄﻭﻳﻞ ﺍﳌﺘﻌﺴﻒ‪ ،‬ﻭﺣﻴﻨﺎً ﺑﺎﻟﺰﻭﺭ ﺍﳌﻠﻔﻖ«)]‪.([١‬‬

‫ﻣﻦ ﻫﻨﺎ ﺍﻗﺘﻀﺖ ﺍﻟﻨﻬﻀﺔ ﺍﻟﻔﻘﻬﻴﺔ ﰲ �ﻈﺮ ﺍﻟﺸﻮﻛﺎ�ﻲ ﲢﺮﻳﺮ ﺍﻟﻌﻘﻞ ﺍﻟﻔﻘﻬﻲ ﻣﻦ ﺍﻟﻘﻴﻮﺩ ﺍﻟﱵ ﺿﺮﺑﺖ ﻋﻠﻴﻪ‪ ،‬ﻭﺗﺰﻭﻳﺪﻩ ﺑﺂﻟﻴﺎﺕ ﺟﺪﻳﺪﺓ ﻟﻠﺒﺤﺚ ﺗﻌﺼﻤﻪ ﻣﻦ ﺍﻟﺘﻌﺼﺐ‬

‫ﻭﺗﻘﻴﻤﻪ ﻋﻠﻰ ﻣﺒﺪﺃ ﺍﻹ�ﺼﺎﻑ ﻭﺍﳌﻮﺿﻮﻋﻴﺔ‪.‬‬

‫ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻷﺳﺎﺱ ﺟﺎﺀ ﻛﻼﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﰲ ﻫﺬﺍ ﺍﶈﻮﺭ ﺗﺄﻛﻴﺪﺍً ﻋﻠﻰ ﻣﻈﺎﻫﺮ ﺍﻹ�ﺼﺎﻑ‪ ،‬ﻭ�ﺘﺎﺋﺠﻪ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﳌﻨﻬﺠﻴﺔ ﻭﺍﻟﱰﺑﻮﻳﺔ‪ ،‬ﻓﺒﻴﹼﻦ ﺃﻥ ﻣﻦ ﻣﻘﺘﻀﻴﺎﺕ ﺍﻟﺒﺤﺚ‬

‫ﺍﻟﻔﻘﻬﻲ ﺍﻟﱵ ﲢﻘﻖ ﺍﻹ�ﺼﺎﻑ ﻣﺎ ﻳﺄﺗﻲ‪:‬‬

‫ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ‪ :‬ﺍﻻﺣﺘﻜﺎﻡ ﺇﱃ ﺍﻟﺪﻟﻴﻞ‪:‬‬

‫ﺇﻥ ﺍ�ﻘﻄﺎﻉ ﺍﻟﻌﻘﻞ ﺍﻟﻔﻘﻬﻲ ﰲ ﻋﺼﻮﺭ ﺍﻟﺘﻘﻠﻴﺪ ﻋﻦ ﻣﺼﺎﺩﺭ ﺍﻟﺘﺸﺮﻳﻊ ﺍﻷﺻﻠﻴﺔ )ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ(‪ ،‬ﻭﺇ�ﺰﺍﻝ ﺃﻗﻮﺍﻝ ﺃﺋﻤﺔ ﺍﳌﺬﻫﺐ ﻣﻨـﺰﻟﺔ ﺍﻟﻨﺺ ﺍﻟﺸﺮﻋﻲ ﺟﻌﻞ ﺍﻟﺒﺤﺚ‬

‫ﺍﻟﻔﻘﻬﻲ ﻳﻘﻮﻡ ﻋﻠﻰ ﻣﻘﺪﻣﺎﺕ ﺟﺎﻫﺰﺓ ﺩﻭﻥ ﲤﺤﻴﺺ ﳍﺎ ﻭﻻ ﲢﻘﻴﻖ‪ ..‬ﻭﻫﺬﺍ ﺍﻷﻣﺮ ﺟﻌﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻳﻌﺪ ﻣﻦ ﻣﻘﻮﹼﻣﺎﺕ ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ‪ ،‬ﻗﻴﺎﻣﻪ ﻋﻠﻰ ﻣﻘﺪﻣﺎﺕ‬

‫ﻭ�ﺘﺎﺋﺞ ﻳﺴﻨﺪﻫﺎ ﺍﻟﺪﻟﻴﻞ ﺍﻟﺼﺤـﻴﺢ‪ .‬ﺣﻴﺚ ﻗﺎﻝ‪» :‬ﻓﺎﳌﻌﻴﺎﺭ ﺍﻟﺬﻱ ﻻ ﻳﺰﻳﻎ‪ ،‬ﺃﻥ ﻳـﻜﻮﻥ ﻃﺎﻟﺐ ﺍﻟﻌـﻠﻢ ﻣﻊ ﺍﻟﺪﻟﻴﻞ ﰲ ﲨﻴﻊ ﻣﻮﺍﺭﺩﻩ ﻭﻣﺼﺎﺩﺭﻩ‪ ،‬ﻻ ﻳﺜﻨﻴﻪ ﻋﻨﻪ ﺷﻲﺀ‪ ،‬ﻭﻻ‬

‫ﳛﻮﻝ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻪ ﺣﺎﺋﻞ ‪.([٢])«...‬‬

‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎ�ﻲ‪ :‬ﺿﺒﻂ ﻣﻨﻬﺞ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻟﱰﺍﺙ ﺍﻟﻔﻘﻬﻲ‪:‬‬

‫ﻟﻘﺪ ﺳﻌﻰ ﺍﻟﺸﻮﻛﺎ�ﻲ‪ ،‬ﺃﺛﻨﺎﺀ ﺿﺒﻄﻪ ﳌﻘﻮﻣﺎﺕ ﺍﻟﺒﺤﺚ ﺍﻟﻔﻘﻬﻲ‪ ،‬ﺇﱃ ﲢﺪﻳﺪ ﻣﻌﺎﱂ ﻣﻨﻬﺞ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻟﱰﺍﺙ ﺍﻟﻔﻘﻬﻲ‪ ،‬ﻓﻠﺨﺼﻪ ﰲ ﻣﺒﺎﺩﺉ ﺛﻼﺛﺔ‪:‬‬

‫ﺍﳌﺒﺪﺃ ﺍﻷﻭﻝ‪ :‬ﻋﺪﻡ ﺍﲣﺎﺫ ﺍﺟﺘﻬﺎﺩﺍﺕ ﺍﻟﻌﻠﻤﺎﺀ ﺣﺠﺔ ﺷﺮﻋﻴﺔ‪ .‬ﺫﻟﻚ ﺃﻥ ﲢﻴﹼﺰ ﺍﳌﺬﺍﻫﺐ ﺩﺍﺧﻞ ﺃﻃﺮﻫﺎ ﺍﳋﺎﺻﺔ ﺃﻓﺮﺯ ﺍﻋﺘﻘﺎﺩﺍً ﻣﻌﻴﹼﻨﺎً‪ ،‬ﻭﻫـﻮ ﺃﻥ ﻣﺎ ﺻﺪﺭ ﻋﻦ‬

‫ﺭﺟﺎﻝ ﺍﳌﺬﻫﺐ ﺍﻟﺴﺎﺑﻘﲔ ﺻﺤﻴﺢ ﻣﻄﻠﻖ ﺍﻟﺼﺤﺔ ﻭﺻﺎﱀ ﻋﱪ ﺍﻟﺰﻣـﺎﻥ ﻭﺍﳌﻜﺎﻥ‪ ،‬ﻭﻻ ﳝﻜﻦ ﺇﺧﻀﺎﻋﻪ ﻷﻱ ﺗﻄﻮﻳﺮ‪ ،‬ﺃﻭ ﺗﻌﺪﻳﻞ‪ ،‬ﺃﻭ ﺇﺿﺎﻓﺔ‪ .‬ﻭﻫﺬﺍ ﺍﻻﻋﺘﻘﺎﺩ ﺻﻴﹼﺮ‬

‫ﺁﺭﺍﺀ ﺃﺋﻤﺔ ﺍﳌﺬﺍﻫﺐ ﺣﺠﺔ ﰲ ﺫﺍﲥﺎ‪ ،‬ﻭﺃﻛﺴﺒﻬﺎ ﻣﻮﻗﻊ ﺍﻟﺪﻟﻴﻞ ﺍﻟﺸﺮﻋﻲ ﰲ ﺍﻟﺒﺤﺚ ﺍﻟﻔﻘﻬﻲ‪ ،‬ﻭﺍﻋﺘﱪﺕ ﳏﺎﻭﻟﺔ ﺇﺧﻀﺎﻋﻬﺎ ﻟﻼﺧﺘﺒﺎﺭ ﻭﺍﻟﺘﺤﻘﻴﻖ ﻃﻌﻨﺎً ﰲ ﺷﺨﺼﻴﺔ‬
‫ﺍﻷﺋﻤﺔ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﻭﺧﺪﺷﺎً ﰲ ﲰﻌﺔ ﺍﻟﺒﺎﺣﺚ‪ ،‬ﻭﺗﺸﻜﻴﻜﺎً ﰲ ﺍ�ﺘﻤﺎﺋﻪ ﺍﳌﺬﻫﱯ‪ .‬ﻭﻗﺪ ﺳﻌﻰ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺇﱃ ﺗﻔﻨﻴﺪ ﻫﺬﻩ ﺍﻟﻘﻨﺎﻋﺎﺕ‪ ،‬ﻭﺇﺛﺒﺎﺕ ﳐﺎﻟﻔﺘﻬﺎ ﻷﺳﺲ ﺍﻟﺘﺪﻳﹼﻦ‪،‬‬

‫ﻭﻗﻮﺍ�ﲔ ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ‪ .‬ﻫﺬﻩ ﺍﻷﺳﺲ ﻭﺗﻠﻚ ﺍﻟﻘﻮﺍ�ﲔ ﺍﻟﱵ ﺗﻘﺘﻀﻲ ﻛﻤﺎ ﻗﺎﻝ‪:‬‬

‫»ﺃﻥ ﺗﻜﻮﻥ ﻣﻨﺼﻔﺎً ﻻ ﻣﺘﻌﺼﺒﺎً ﰲ ﺷﻲﺀ ﻣﻦ ﻫﺬﻩ ﺍﻟﺸﺮﻳﻌﺔ ﻟﻌﺎﱂ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻹﺳﻼﻡ‪ ،‬ﺑﺄﻥ ﲡﻌﻞ ﻣﺎ ﻳﺼﺪﺭ ﻋﻨﻪ ﻣﻦ ﺍﻟﺮﺃﻱ‪ ،‬ﻭﻳﺮﻭﻯ ﻟﻪ ﻣﻦ ﺍﻻﺟﺘﻬﺎﺩ ﺣﺠﺔ ﻋﻠﻴﻚ‪،‬‬

‫ﻭﻋﻠﻰ ﺳـﺎﺋﺮ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﻓﺈ�ﻚ ﺇﻥ ﻓﻌﻠﺖ ﺫﻟﻚ ﻛﻨﺖ ﻗـﺪ ﺟﻌﻠﺘﻪ ﺷﺎﺭﻋﺎً ﻻ ﻣﺸﺮﹼﻋﺎً‪ ،‬ﻣﹸﻜﻠﱢﻔﺎً ﻻ ﻣﹸﻜﻠﱠﻔﺎً‪ ،‬ﻭﻣﺘﻌﺒﱠﺪﺍً ﻻ ﻣﺘﻌﺒﱢﺪﺍً‪ ...‬ﻓﺈ�ﻪ ﻭﺇﻥ ﻓﻀﻠﻚ ﺑﻨﻮﻉ ﻣﻦ ﺃ�ﻮﺍﻉ‬

‫ﺍﻟﻌﻠﻢ‪ ،‬ﻭﻓﺎﻕ ﻋﻠﻴﻚ ﲟﺪﺭﻙ ﻣﻦ ﻣﺪﺍﺭﻙ ﺍﻟﻔﻬﻢ‪ ،‬ﻓﻬﻮ ﱂ ﳜﺮﺝ ﺑﺬﻟﻚ ﻋﻦ ﻛﻮ�ﻪ ﳏﻜﻮﻣﺎً ﻋﻠﻴﻪ ﻣﺘﻌﺒﺪﺍً ﲟﺎ ﺃ�ﺖ ﻣﺘﻌﺒﺪ‪ ،‬ﻓﻀﻼﹰ ﻋﻦ ﺃﻥ ﻳﺮﺗﻔﻊ ﻋﻦ ﻫﺬﻩ ﺍﻟﺪﺭﺟﺔ ﺇﱃ‬

‫ﺩﺭﺟﺔ ﻳﻜﻮﻥ ﺭﺃﻳﻪ ﻓﻴﻬﺎ ﺣﺠﺔ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﻭﺍﺟﺘﻬﺎﺩﻩ ﻻﺯﻣﺎً ﳍﻢ‪ ،‬ﺑﻞ ﺍﻟﻮﺍﺟﺐ ﻋﻠﻴﻚ ﺃﻥ ﺗﻌﱰﻑ ﻟﻪ ﺑﺎﻟﺴﺒﻖ‪ ،‬ﻭﺗﻘﺮ ﻟﻪ ﺑﻌﻠﻮ ﺍﻟﺪﺭﺟﺔ ﺍﻟﻼﺋﻘﺔ ﺑﻪ ﰲ ﺍﻟﻌﻠﻢ‪ ،‬ﻣﻌﺘﻘﺪﺍً‬

‫ﺃﻥ ﺫﻟﻚ ﺍﻻﺟﺘﻬﺎﺩ ﺍﻟﺬﻱ ﺍﺟﺘﻬﺪﻩ‪ ..‬ﻫﻮ ﺍﻟﺬﻱ ﻻ ﳚﺐ ﻋﻠﻴﻪ ﻏﻴـﺮﻩ‪ ،‬ﻭﻻ ﻳﻠﺰﻣﻪ ﺳﻮﺍﻩ‪ ،‬ﳌﺎ ﺛﺒﺖ ﰲ ﺍﻟﺼﺤﻴﺢ ﻋﻨﻪ ‪ e‬ﻣﻦ ﻃﺮﻕ ﺃ�ﻪ ﻗﺎﻝ‪» :‬ﺇﺫﺍ ﺍﺟﺘﻬﺪ ﺍﳊﺎﻛﻢ‬

‫ﻓﺄﺻﺎﺏ ﻓﻠﻪ ﺃﺟﺮﺍﻥ‪ ،‬ﻭﺇﻥ ﺍﺟﺘﻬﺪ ﻓﺄﺧﻄﺄ ﻓﻠﻪ ﺃﺟﺮ«)]‪.([٣‬‬

‫ﻛﻤﺎ ﺭﻓﺾ ﰲ ﺫﺍﺕ ﺍﻟﺴﻴﺎﻕ ﺍﻋﺘﻘﺎﺩ ﺃﻥ ﺍﻷﺋﻤﺔ ﺑﺎﺟﺘﻬﺎﺩﻫﻢ ﻗﺪ ﻛﻔﻮﺍ ﻣﻦ ﺟﺎﺀ ﺑﻌﺪﻫﻢ ﻣﺆﻭ�ﺔ ﺍﻻﺟﺘﻬﺎﺩ‪ ،‬ﺑﻞ ﺍﻷﺻﻞ ﺍﳉﺪ ﻭﺍﻻﺟﺘﻬﺎﺩ ﻟﺒﻠﻮﻍ ﻣﻜﺎ�ﺘﻬﻢ ﺍﻟﻌﻠﻤﻴﺔ ﻓﻘﺎﻝ‪:‬‬

‫»ﻭﻟﻴﺲ ﻟﻚ ﺃﻥ ﺗﻌﺘﻘﺪ ﺃﻥ ﺻﻮﺍﺑﻪ ﺻﻮﺍﺏ ﻟﻚ‪ ،‬ﺃﻭ ﺧﻄﺄﻩ ﺧﻄﺄ ﻋﻠﻴﻚ‪ ،‬ﺑﻞ ﻋﻠﻴﻚ ﺃﻥ ﺗﻮﻃـﻦ �ﻔﺴـﻚ ﻋﻠﻰ ﺍﳉﺪ ﻭﺍﻻﺟﺘﻬﺎﺩ‪ ،‬ﻭﺍﻟﺒﺤـﺚ ﲟﺎ ﻳﺪﺧﻞ ﲢﺖ ﻃﻮﻗﻚ‪،‬‬

‫ﻭﲢﻴﻂ ﺑﻪ ﻗﺪﺭﺗﻚ‪ ،‬ﺣﺘﻰ ﺗﺒﻠﻎ ﺇﱃ ﻣﺎ ﺑﻠﻎ ﺇﻟﻴﻪ ﻣﻦ ﺃﺧﺬ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻣﻦ ﺫﻟﻚ ﺍﳌﻌﺪﻥ ﺍﻟﺬﻱ ﻻ ﻣﻌﺪﻥ ﺳﻮﺍﻩ‪ ،‬ﻭﺍﳌﻮﻃﻦ ﺍﻟﺬﻱ ﻫﻮ ﺃﻭﻝ ﺍﻟﻔﻜﺮ ﻭﺁﺧﺮ ﺍﻟﻌﻤﻞ‪.‬‬

‫ﻓﺈﻥ ﻇﻔﺮﺕ ﺑﻪ ﻓﻘﺪ ﺗﺪﺭﺟﺖ ﻣﻦ ﻫﺬﻩ ﺍﻟﺒﺪﺍﻳﺔ ﺇﱃ ﺗﻠﻚ ﺍﻟﻨﻬﺎﻳﺔ‪ ،‬ﻭﺇﻥ ﻗﺼﺮﺕ ﻋﻨﻪ ﱂ ﺗﻜﻦ ﻣﻠﻮﻣﺎً ﺑﻌﺪ ﺃﻥ ﻗﺮﺭﺕ ﻋﻨﺪ �ﻔﺴﻚ‪ ،‬ﻭﺃﺛﺒﺖ ﻓـﻲ ﺗﺼﻮﺭﻙ ﺃ�ﻪ ﻻ ﺣﺠﺔ‬

‫ﺇﻻّ ﻪﻠﻟ‪ ،‬ﻭﻻ ﺣﻜﻢ ﺇﻻّ ﻣﻨﻪ‪ ،‬ﻭﻻ ﺷـﺮﻉ ﺇﻻ ﻣﺎ ﺷﺮﻋﻪ‪ ،‬ﻭﺃﻥ ﺍﺟﺘﻬﺎﺩﺍﺕ ﺍﺠﻤﻟﺘﻬﺪﻳﻦ ﻟﻴﺴﺖ ﲝﺠـﺔ ﻋﻠﻰ ﺃﺣﺪ‪ ،‬ﺑﻞ ﻫﻲ ﳐﺘﺼﺔ ﲟﻦ ﺻﺪﺭﺕ ﻋﻨﻪ ﻻ ﺗﺘﻌﺪﺍﻩ ﺇﱃ‬

‫ﻏﲑﻩ‪ ،‬ﻭﻻ ﳚﻮﺯ ﻟﻪ ﺃﻥ ﳛﻤﻞ ﻋﻠﻴﻬﺎ ﺃﺣﺪﺍً ﻣﻦ ﻋﺒﺎﺩ ﺍﻟﻠـﻪ‪ .‬ﻭﻻ ﳛﻞ ﻟﻐﲑﻩ ﺃﻥ ﻳﻘﺒﻠﻬﺎ ﻋﻨﻪ‪ ،‬ﺃﻭ ﳚﻌﻠﻬﺎ ﺣﺠﺔ ﻋﻠﻴﻪ ﻳﺪﻳﻦ ﺍﻪﻠﻟ ﲠﺎ‪ ،‬ﻓﺈﻥ ﻫﺬﺍ ﺷﻲﺀ ﱂ ﻳﺄﺫﻥ ﺍﻪﻠﻟ ﺑﻪ‪،‬‬

‫ﻭﺃﻣﺮ ﱂ ﻳﺴﻮﻏﻪ ﻷﺣﺪ ﻣﻦ ﻋﺒﺎﺩﻩ«)]‪.([٤‬‬

‫ﺍﳌﺒﺪﺃ ﺍﻟﺜﺎ�ﻲ‪ :‬ﺇﻋﻤﺎﻝ ﺍﻟﻨﻈﺮ ﺍﳌﺴﺘﻘﻞ ﰲ ﺩﺭﺍﺳﺔ ﺍﻟﱰﺍﺙ ﺍﻟﻔﻘﻬﻲ‪ ،‬ﻭﻫﺬﺍ ﻳﻌﲏ ﻋـﺪﻡ ﺭﻓﺾ ﺃﻭ ﻗﺒﻮﻝ ﻣﺎ ﺍﺳـﺘﻘﺮ ﻓﻴﻪ ﻣﻦ ﺁﺭﺍﺀ‪ ،‬ﻻ ﻟﺼﺤﺘﻬﺎ ﺃﻭ ﻋﺪﻡ ﺳﻼﻣﺘﻬﺎ ﰲ‬

‫ﺫﺍﲥﺎ‪ ،‬ﺑﻞ ﳌﻜﺎ�ﺔ ﺍﻟﻘﺎﺋﻠﲔ ﲠﺎ‪ ،‬ﻭﻫﻮ ﻣﺎ ﳋﺼﻪ ﰲ ﻗﻮﻟﻪ‪» :‬ﻭﻣﻦ ﺣﻖ ﺍﻹ�ﺼﺎﻑ ﻭﻻﺯﻡ ﺍﻻﺟﺘﻬﺎﺩ ﺃﻥ ﻻ ﳛﺴﻦ ﺍﻟﻈﻦ‪ ،‬ﺃﻭ ﻳﺴﻴﺌﻪ ﺑﻔﺮﺩ ﻣﻦ ﺃﻓﺮﺍﺩ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﻋﻠﻰ‬

‫ﻭﺟﻪ ﻳﻮﺟﺐ ﻗﺒﻮﻝ ﻣﺎ ﺟﺎﺀ ﺑﻪ‪ ،‬ﺃﻭﺭﺩﻩ ﻣﻦ ﻏﲑ ﺇﻋﻤﺎﻝ ﻓﻜﺮ‪ ،‬ﻭﺇﻣﻌﺎﻥ �ﻈﺮ‪ ،‬ﻭﻛﺸﻒ ﻭﲝﺚ‪ ،‬ﻓﺈﻥ ﻫﺬﺍ ﺷﺄﻥ ﺍﳌﻘﻠﺪﻳﻦ‪ ،‬ﻭﺻﻨﻴﻊ ﺍﳌﺘﻌﺼﺒﲔ‪ ،‬ﻭﺇﻥ ﻏﺮﺗﻪ �ﻔﺴﻪ ﺑﺄ�ﻪ‬

‫ﻣﻦ ﺍﳌﻨﺼﻔﲔ«)]‪.([٥‬‬

‫ﺍﳌﺒﺪﺃ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻋﺪﻡ ﺍﻋﺘﺒﺎﺭ ﺍﻟﻜﺜﺮﺓ ﻣﻘﻴﺎﺳﺎً ﻟﻠﺼﺤﺔ‪ .‬ﻭﻓﻴﻪ ﻗﺎﻝ‪:‬‬

‫»ﻭﺃﻥ ﻻ ﻳﻐﱰ ﺑﺎﻟﻜﺜﺮﺓ‪ ،‬ﻓﺈﻥ ﺍﺠﻤﻟﺘﻬﺪ ﻫﻮ ﺍﻟﺬﻱ ﻻ ﻳﻨﻈﺮ ﺇﱃ ﻣﻦ ﻗﺎﻝ‪ ،‬ﺑﻞ ﺇﱃ ﻣﺎ ﻗﺎﻝ‪ ،‬ﻓﺈﻥ ﻭﺟﺪ �ﻔﺴﻪ ﺗﻨﺎﺯﻋﻪ ﺇﱃ ﺍﻟﺪﺧﻮﻝ ﰲ ﻗﻮﻝ ﺍﻷﻛﺜﺮﻳﻦ‪ ،‬ﻭﺍﳋﺮﻭﺝ ﻋﻦ ﻗﻮﻝ‬

‫ﺍﻷﻗﻠﲔ‪ ،‬ﺃﻭ ﺇﱃ ﻣﺘﺎﺑﻌﺔ ﻣﻦ ﻟﻪ ﺟﻼﻟﺔ ﻗﺪﺭ‪ ،‬ﻭ�ﺒﺎﻟﺔ ﺫﻛﺮ‪ ،‬ﻭﺳﻌﺔ ﺩﺍﺋﺮﺓ ﻋﻠﻢ‪ ،‬ﻻ ﻷﻣﺮ ﺳﻮﻯ ﺫﻟﻚ‪ ،‬ﻓﻠﻴﻌﻠﻢ ﺃ�ﻪ ﻗﺪ ﺑﻘﻲ ﻓﻴﻪ ﻋﺮﻕ ﻣﻦ ﻋﺮﻭﻕ ﺍﻟﻌﺼﺒﻴﺔ‪ ،‬ﻭﺷﻌﺒﺔ ﻣﻦ‬

‫ﺷﻌﺐ ﺍﻟﺘﻘﻠﻴﺪ‪ ،‬ﻭﺃ�ﻪ ﱂ ﻳﻮﻑ ﺍﻻﺟﺘﻬﺎﺩ ﺣﻘﻪ«)]‪.([٦‬‬

‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﺧﺬ ﻛﻞ ﻓﻦ ﻣﻦ ﺍﻟﻔﻨﻮﻥ ﻋﻦ ﺃﻫﻠﻪ‪:‬‬

 ‫ﻣﻦ ﻣﻘﺘﻀﻴﺎﺕ ﺍﻟﺒﺤﺚ ﺍﻟﻔﻘﻬﻲ ﺍﻟﺴﻠﻴﻢ ﻋﻨﺪ ﺍﻟﺸﻮﻛﺎ�ﻲ‪ :‬ﺃﺧﺬ ﻛﻞ ﻓﻦ ﻣﻦ ﺍﻟﻔﻨﻮﻥ ﻋﻦ ﺃﻫﻠﻪ‪ ،‬ﺫﻟﻚ ﺃﻥ ﺃﺧﺬ ﺍﻟﻌﻠﻮﻡ ﻋﻦ ﻏﲑ ﺃﻫﻠﻬﺎ ﳐﺎﻟﻒ ﳌﻘﺘﻀﻴﺎﺕ ﺍﻹ�ﺼﺎﻑ‪،‬‬

‫ﻭﻫﻮ ﻣﺎ ﺃﻭﺿﺤﻪ ﺑﻘﻮﻟﻪ‪» :‬ﻷﻥ ﺇ�ﺼﺎﻑ ﺍﻟﺮﺟﺎﻝ ﻻ ﻳﺘﻢ ﺣﺘﻰ ﻳﺆﺧﺬ ﻛﻞ ﻓﻦ ﻋﻦ ﺃﻫﻠﻪ‪ ،‬ﻛﺎﺋﻨﺎً ﻣﻦ ﻛﺎﻥ‪ ،‬ﻓﺈ�ﻪ ﻟﻮ ﺫﻫﺐ ﺍﻟﻌﺎﱂ ﺍﻟﺬﻱ ﻗﺪ ﺗﺄﻫﻞ ﻟﻼﺟﺘﻬﺎﺩ ﻳﺄﺧﺬ ﻣﺜﻼﹰ‬

‫ﺍﳊﺪﻳﺚ ﻋﻦ ﺃﻫﻠﻪ‪ ،‬ﺛﻢ ﻳﺮﻳﺪ ﺃﻥ ﻳﺄﺧﺬ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺘﻔﺴﲑﻩ ﰲ ﺍﻟﻠﻐﺔ ﻋﻨﻬﻢ‪ ،‬ﻛﺎﻥ ﳐﻄﺌﺎً ﰲ ﺃﺧﺬ ﺍﳌﺪﻟﻮﻝ ﺍﻟﻠﻐﻮﻱ ﻋﻨﻬﻢ‪ ،‬ﻭﻫﻜﺬﺍ ﺃﺧﺬ ﺍﳌﻌﻨﻰ ﺍﻹﻋﺮﺍﺑﻲ ﻋﻨﻬﻢ‪ ،‬ﻓﺈ�ﻪ‬

‫ﺧﻄﺄ‪ ،‬ﺑﻞ ﻳﺄﺧﺬ ﺍﳊﺪﻳﺚ ﻋﻦ ﺃﺋﻤﺘﻪ ﺑﻌﺪ ﺃﻥ ﻳﻜﺸﻒ ﻋﻦ ﺳﻨﺪﻩ‪ ،‬ﻭﺣﺎﻝ ﺭﻭﺍﺗﻪ‪ ،‬ﺛﻢ ﺇﺫﺍ ﺍﺣﺘﺎﺝ ﺇﱃ ﻣﻌﺮﻓﺔ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺬﻟﻚ ﺍﳊﺪﻳﺚ ﻣﻦ ﺍﻟﻐﺮﻳﺐ ﺭﺟﻊ ﺇﱃ ﺍﻟﻜﺘﺐ‬

‫ﺍﳌﺪﻭ�ﺔ ﰲ ﻏﺮﻳﺐ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﻛﺬﺍ ﺳﺎﺋﺮ ﻛﺘﺐ ﺍﻟﻠﻐﺔ ﺍﳌﺪﻭ�ﺔ ﰲ ﺍﻟﻐﺮﻳﺐ ﻭﻏﲑﻩ‪ .‬ﻭﺇﺫﺍ ﺍﺣﺘﺎﺝ ﺇﱃ ﻣﻌﺮﻓﺔ ﺑﻨﻴﺔ ﻛﻠﻤﺎﺗﻪ ﺭﺟﻊ ﺇﱃ ﻋﻠﻢ ﺍﻟﺼﺮﻑ‪ ،‬ﻭﺇﺫﺍ ﺍﺣﺘﺎﺝ ﺇﱃ‬

‫ﻣﻌﺮﻓﺔ ﺇﻋﺮﺍﺏ ﺃﻭﺍﺧﺮ ﻛﻠﻤﺔ ﺭﺟﻊ ﺇﱃ ﻋﻠﻢ ﺍﻟﻨﺤﻮ‪ ،‬ﻭﺇﺫﺍ ﺃﺭﺍﺩ ﺍﻹﻃﻼﻉ ﻋﻠﻰ ﻣﺎ ﰲ ﺍﳊﺪﻳﺚ ﻣﻦ ﺩﻗﺎﺋﻖ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺃﺳﺮﺍﺭﻫﺎ ﺭﺟﻊ ﺇﱃ ﻋﻠﻢ ﺍﳌﻌﺎ�ﻲ ﻭﺍﻟﺒﻴﺎﻥ‪ .‬ﻭﺇﺫﺍ‬

‫ﺃﺭﺍﺩ ﺃﻥ ﻳﺴﻠﻚ ﻃﺮﻳﻘﺔ ﺍﳉﻤﻊ ﻭﺍﻟﱰﺟﻴﺢ ﺑﻴﻨﻪ ﻭﺑﲔ ﻏﲑﻩ ﺭﺟﻊ ﺇﱃ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ .‬ﻓﺎﻟﻌﺎﱂ ﺇﺫﺍ ﺻﻨﻊ ﻇﻔﺮ ﺑﺎﳊﻖ ﻣﻦ ﺃﺑﻮﺍﺑﻪ‪ ،‬ﻭﺩﺧﻞ ﺇﱃ ﺍﻹ�ﺼﺎﻑ ﺑﺄﻗﻮﻯ‬

‫ﺃﺳﺒﺎﺑﻪ‪ ،‬ﻭﺃﻣﺎ ﻣﻦ ﺃﺧﺬ ﺍﻟﻌﻠﻢ ﻋﻦ ﻏﲑ ﺃﻫﻠﻪ‪ ،‬ﻭﺭﺟﺢ ﻣﺎ ﳚﺪﻩ ﻣﻦ ﺍﻟﻜﻼﻡ ﻷﻫﻞ ﺍﻟﻌﻠﻢ ﰲ ﻓﻨﻮﻥ ﻟﻴﺴﻮﺍ ﻣﻦ ﺃﻫﻠﻬﺎ‪ ،‬ﻭﺃﻋﺮﺽ ﻋﻦ ﻛﻼﻡ ﺃﻫﻠﻬﺎ‪ ،‬ﻓﺈ�ﻪ ﳜﺒﻂ ﻭﳜﻠﻂ‪،‬‬

‫ﻭﻳﺄﺗﻲ ﻣﻦ ﺍﻷﻗﻮﺍﻝ ﻭﺍﻟﱰﺟﻴﺤﺎﺕ ﲟﺎ ﻫﻮ ﰲ ﺃﺑﻌﺪ ﺩﺭﺟﺎﺕ ﺍﻹ�ﺼﺎﻑ«)]‪.([٧‬‬

‫ﺍﳌﻄﻠﺐ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺘﺤﻘﻴﻖ ﰲ ﺑﻌﺾ ﺍﻟﻘﻮﺍﻋﺪ ﺍﳌﻘﺮﺭﺓ ﰲ ﺍﻟﻔﻘﻪ ﻭﺃﺻﻮﻟﻪ‪:‬‬

‫ﻟﻘﺪ ﺗﻀﻤﻦ ﺍﻟﱰﺍﺙ ﺍﻹﺳـﻼﻣﻲ ﻓـﻲ �ﻈﺮ ﺍﻹﻣﺎﻡ ﺍﻟﺸـﻮﻛﺎ�ﻲ ﻗﻮﺍﻋـﺪ ﻻ ﻣﺴﺘﻨﺪ ﳍﺎ ﻣﻦ ﺍﻟﻠﻐﺔ ﺃﻭ ﺍﻟﺸﺮﻉ‪ ،‬ﻭﻟﻜﻦ ﺷﻴﻮﻋﻬﺎ ﺑﲔ ﺍﻟﻌﻠﻤﺎﺀ ﺟﻌﻠﻬﺎ ﺗﺮﺗﻘﻲ ﺇﱃ ﺩﺭﺟﺔ‬

‫ﺍﻟﻘﻄﻌﻴﺔ‪ ،‬ﻭﺗﺼﺒﺢ ﻗﺎ�ﻮ�ﺎً ﺗﻌﺮﺽ ﻋﻠﻴﻪ �ﺼﻮﺹ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ .‬ﻭﰲ ﺑﻴﺎﻥ ﺫﻟﻚ ﻗﺎﻝ‪» :‬ﻭﻣﻦ ﲨﻠـﺔ ﺃﺳﺒﺎﺏ ﺍﻟﺘﻌﺼﺐ ﺍﻟﱵ ﻻ ﻳﺸﻌﺮ ﲠﺎ ﻛﺜﲑ ﻣﻦ ﺍﳌﺸﺘﻐﻠﲔ‬

‫ﺑﺎﻟﻌﻠﻮﻡ‪ ،‬ﻣﺎ ﺫﻛﺮﻩ ﻛﺜﲑ ﻣﻦ ﺍﳌﺼﻨﻔﲔ ﻣﻦ ﺃ�ﻪ ﻳﺮﺩﹼ ﻣﺎ ﺧﺎﻟﻒ ﺍﻟﻘﻮﺍﻋﺪ ﺍﳌﻘﺮﺭﺓ‪ .‬ﻓﺈﻥ ﻣﻦ ﻻ ﻋﻨﺎﻳﺔ ﻟﻪ ﺑﺎﻟﺒﺤﺚ ﻳﺴﻤﻊ ﻫﺬﻩ ﺍﳌﻘﺎﻟﺔ ﻭﻳﺮﻯ ﻣﺎ ﺻﻨﻌﻪ ﻛﺜﲑ ﻣﻦ ﺍﳌﺼﻨﻔﲔ‬

‫ﻣﻦ ﺭﺩﹼ ﺍﻷﺩﻟﺔ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﺇﺫﺍ ﺧﺎﻟﻔﺖ ﺗﻠﻚ ﺍﻟﻘﺎﻋﺪﺓ‪ ،‬ﻓﻴﻈﻦ ﺃﳖﺎ ﰲ ﺍﻟﻠﻮﺡ ﺍﶈﻔﻮﻅ‪ .‬ﻓﺈﺫﺍ ﻛﺸﻔﻬﺎ ﻭﺟﺪﻫﺎ ﻓـﻲ ﺍﻟﻐﺎﻟﺐ ﻛﻠﻤﺔ ﺗﻜﻠﻢ ﲠﺎ ﺑﻌﺾ ﻣﻦ ﻳﻌﺘﻘﺪﻩ‬

‫ﺍﻟﻨﺎﺱ ﻣـﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺍﻟﺬﻳﻦ ﻗـﺪ ﺻﺎﺭﻭﺍ ﲢﺖ ﺃﻃـﺒﺎﻕ ﺍﻟﺜﺮﻯ‪ ،‬ﻻ ﻣﺴﺘﻨﺪ ﳍﺎ ﺇﻻّ ﳏﺾ ﺍﻟﺮﺃﻱ ﻭﲝﺖ ﻣﺎ ﻳﹸﺪﻋﻰ ﻣﻦ ﺩﻻﻟﺔ ﺍﻟﻌﻘﻞ«)]‪.([٨‬‬

‫ﻣﻦ ﻫﻨﺎ ﻋﺪﹼ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻣﻦ ﻣﻘﻮﻣﺎﺕ ﺍﻟﺒﺤﺚ ﺍﻟﻔﻘﻬﻲ ﺍﳌﻮﺿﻮﻋﻲ ﺍﻟﻜﺸﻒ ﻋﻦ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﻘﻮﺍﻋﺪ ﰲ ﻋﻠﻢ ﺍﻟﻔﻘﻪ ﻭﺃﺻﻮﻟﻪ‪ ،‬ﻭﺑﻴﺎﻥ ﺿﻌﻔﻬﺎ‪ ،‬ﻭﻋﺪﻡ ﺻﺤﺔ ﺍﻟﺘﻤﺴﻚ‬

‫ﲠﺎ ﰲ ﺇ�ﺸﺎﺀ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﺣﻴﺚ ﻗﺎﻝ‪:‬‬

‫»ﻭﻫﻜﺬﺍ ﳒﺪ ﰲ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻗﺎﻋﺪﺓ ﻗﺪ ﺃﺧﺬﻫﺎ ﺍﻵﺧﺮ ﻋﻦ ﺍﻷﻭﻝ‪ ،‬ﻭﺗﻠﻘﻨﻬﺎ ﺍﳋﻠﻒ ﻋﻦ ﺍﻟﺴﻠﻒ‪ ،‬ﻭﺑﻨﻮﺍ ﻋﻠﻴﻬﺎ ﺍﻟﻘﻨﺎﻃﺮ‪ ،‬ﻭﺟﻌﻠﻮﻫﺎ ﺇﻣﺎﻣﺎً ﻷﺩﻟﺔ ﺍﻟﻜﺘﺎﺏ‬

‫ﻭﺍﻟﺴﻨﺔ‪ ،‬ﳚﻴﺰﻭﻥ ﻣﺎ ﺃﺟﺎﺯﺗﻪ ﻭﻳﺮﺩﻭﻥ ﻣﺎ ﺭﺩﺗﻪ‪ ،‬ﻭﻟﻴﺴﺖ ﻣﻦ ﻗﻮﺍﻋـﺪ ﺍﻟﻠﻐـﺔ ﺍﻟﻜﻠﻴﺔ‪ ،‬ﻭﻻ ﻣﻦ ﺍﻟﻘﻮﺍ�ﻴـﻦ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﺑﻞ ﻻ ﻣﺴﺘﻨﺪ ﳍﺎ ﺇﻻ ﺍﳋﻴﺎﻝ ﺍﳌﺨﺘﻞ‪ ،‬ﻭﺍﻟﻈﻦ‬

‫ﺍﻟﻔﺎﺳﺪ ﻭﺍﻟﺮﺃﻱ ﺍﻟﺒﺤﺖ‪ ...‬ﻛﺎﺳﺘﺪﻻﳍﻢ ﲟﺜﻞ‪"\ :‬ﺣﻜﻤﻲ ﻋﻠﻰ ﺍﻟﻮﺍﺣﺪ ﺣﻜﻤﻲ ﻋﻠﻰ ﺍﳉﻤﺎﻋﺔ\"‪ ،‬ﻭﲟﺜﻞ‪"\ :‬ﳓﻦ ﳓﻜﻢ ﺑﺎﻟﻈﺎﻫﺮ\"‪ ..‬ﻓﺎﳌﻐﺮﻭﺭ ﻣﻦ ﻳﺮﻗﻰ ﲠﺎ‬

‫ﻣﻦ ﻛﻮﳖﺎ ﻣﻮﺿﻮﻋﺔ ﺇﱃ ﻛﻮﳖﺎ ﺻﺤﻴﺤﺔ‪ ،‬ﺛﻢ ﻣﻦ ﻛﻮﳖﺎ ﺻﺤﻴﺤﺔ ﺇﱃ ﻛﻮﳖﺎ ﻗﻄﻌﻴﺔ‪ ،‬ﻭﻫﻜﺬﺍ ﻣﺎ ﻭﻗﻊ ﰲ ﻛﺜﲑ ﻣﻦ ﺃﺑﻮﺍﺏ ﺍﻟﻔﻘﻪ‪ ...‬ﻣﻦ ﺫﻛﺮ ﻗﻮﺍﻋﺪ ﻳﻄﺮﺩﻭﳖﺎ‬

‫ﰲ ﲨﻴﻊ ﺍﳌﺴﺎﺋﻞ‪ ،‬ﻭﻳﻈﻨﻮﻥ ﺃﳖﺎ ﻣﻦ ﻗﻮﺍﻋﺪ ﺍﻟﺸﺮﻉ ﺍﻟﺜﺎﺑﺘﺔ ﺑﻘﻄﻌﻴﺎﺕ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭﻣﻦ ﻛﺸﻒ ﻋﻦ ﺫﻟﻚ ﻭﺟﺪ ﺃﻛﺜﺮﻫﺎ ﻣﺒﻨﻴﺎً ﻋﻠﻰ ﳏﺾ ﺍﻟﺮﺃﻱ ﺍﻟﺬﻱ ﻟﻴﺲ ﻋﻠﻴﻪ‬

‫ﺃﺛﺎﺭﺓ ﻣﻦ ﻋﻠﻢ‪ ،‬ﻭﻻ ﻳﺮﺟﻊ ﺇﱃ ﺷﻲﺀ ﻣﻦ ﺍﻟﺸﺮﻉ«)]‪.([٩‬‬

‫ﻭﺑﻌﺪ ﻫﺬﺍ ﺍﻟﻮﺻﻒ ﻗﺮﺭ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻭﺟﻮﺏ ﺍﻟﺘﺤﻘﻴﻖ ﰲ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﻘﻮﺍﻋﺪ ﻭﻋﺪﻡ ﺍﲣﺎﺫﻫﺎ ﻣﺴﻠﻤﺎﺕ ﺗﻨﺒﲏ ﻋﻠﻴﻬﺎ ﻣﻘﺪﻣﺎﺕ ﺍﻟﺒﺤﺚ ﻭ�ﺘﺎﺋﺠﻪ‪ ،‬ﻓﻘﺎﻝ‪» :‬ﻓﻌﻠﻰ ﻣﻦ‬

‫ﺃﺭﺍﺩ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺍﳊﻖ‪ ،‬ﻭﺍﻟﺘﻤﺴﻚ ﺑﺸﻌﺎﺭ ﺍﻹ�ﺼﺎﻑ ﺃﻥ ﻳﻜﺸﻒ ﻋﻦ ﻫﺬﻩ ﺍﻷﻣﻮﺭ‪ ،‬ﻓﺈ�ﻪ ﺇﺫﺍ ﻓﻌﻞ ﺫﻟﻚ‪ ..‬ﱂ ﳛﻞ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﳊﻖ ﻣﺎ ﻟﻴﺲ ﻣﻦ ﺍﳊﻖ«)]‪.([١٠‬‬

‫ﺍﳌﻄﻠﺐ ﺍﳋﺎﻣﺲ‪ :‬ﻣﺮﺍﺟﻌﺔ ﻗﻮﺍﻋﺪ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ‪:‬‬

 ‫ﻳﺮﻯ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺃﻥ ﻣﻦ ﺍﻷﺳﺒﺎﺏ ﺍﳌﺎ�ﻌﺔ ﻣﻦ ﺍﻟﺘﺰﺍﻡ ﺍﻹ�ﺼﺎﻑ ﰲ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻔﻘﻬﻴﺔ »ﺍﻟﺘﻘﻠﻴﺪ ﰲ ﻋﻠﻢ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ﳌﻦ ﻓﻴﻪ ﻋﺼﺒﻴﺔ ﻣﻦ ﺍﳌﺼﻨﻔﲔ‬

‫ﻓﻴﻪ«)]‪ ([١١‬ﻭﺍﻟﺴﺒﺐ ﰲ ﺫﻟﻚ ﺃ�ﻪ ﻛﻤﺎ ﻗﺎﻝ‪» :‬ﺇﺫﺍ ﺗﺼﺪﻯ ﻟﺬﻟﻚ )ﺃﻱ ﻟﻠﺠﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ( ﺑﻌﺾ ﺍﳌﺼﺎﺑﲔ ﺑﺎﻟﺘﻘﻠﻴﺪ ﻛﺎﻥ ﺍﻟﻌﺪﻝ ﻋﻨﺪﻩ ﻣﻦ ﻳﻮﺍﻓﻘﻪ ﰲ ﻣﺬﻫﺒﻪ ﺍﻟﺬﻱ‬

‫ﻳﻌﺘﻘﺪﻩ‪ ،‬ﻭﺍﺠﻤﻟﺮﻭﺡ ﻣﻦ ﺧﺎﻟﻔﻪ ﻛﺎﺋﻨﺎً ﻣﻦ ﻛﺎﻥ«)]‪ .([١٢‬ﻭﻗﺪ ﺩﻋﺎ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻣﻦ ﺧﻔﻲ ﻋﻠﻴﻪ ﻫﺬﺍ ﺍﻷﻣﺮ ﺃﻥ ﻳﻨﻈﺮ ﰲ ﻣﺼﻨﻔﺎﺕ ﺍﳊﻔﺎﻅ ﺑﻌﺪ ﺍ�ﺘﺸﺎﺭ ﺍﳌﺬﺍﻫﺐ‪،‬‬

‫ﻭﺗﻘﻴﹼﺪ ﺍﻟﻨﺎﺱ ﲠﺎ‪ ،‬ﻭﻛﺬﺍ ﰲ ﻛﺘﺐ ﺍﳌﺆﺭﺧﲔ ﻓﻴﻼﺣﻆ ﺑﻮﺿﻮﺡ ﺃﻥ »ﺍﳌﻮﺍﻓﻘﺔ ﰲ ﺍﳌﺬﻫﺐ ﺣﺎﻣﻠﺔ ﻋﻠﻰ ﺗﺮﻙ ﺍﻟﺘﻌﺮﺽ ﳌﻮﺟﺒﺎﺕ ﺍﳉﺮﺡ‪ ،‬ﻭﻛﺘﻢ ﺍﻷﺳﺒﺎﺏ ﺍﳌﻘﺘﻀﻴﺔ‬

‫ﻟﺬﻟﻚ‪ .‬ﻓﺈﻥ ﻭﻗﻊ ﺍﻟﺘﻌﺮﺽ ﻟﺸﻲﺀ ﻣﻨﻬﺎ �ﺎﺩﺭﺍً ﺃﻛﺜﺮ ﺍﳌﺼﻨﻒ ﻣﻦ ﺍﻟﺘﺄﻭﻳﻼﺕ ﺍﳌﻮﺟﺒﺔ ﻟﺪﻓﻊ ﺫﻟﻚ ﺍﳉﺎﺭﺡ ﺧﺎﺭﺟﺎً‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﺃﺣﻮﺍﻝ ﺍﳌﺨﺎﻟﻔﺎﺕ ﻛﺎﻥ‬

‫ﺍﻷﻣﺮ ﺑﺎﻟﻌﻜﺲ ﻣﻦ ﺫﻟﻚ«)]‪.([١٣‬‬

‫ﻭﺃﻭﺿﺢ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺃﻥ ﻛﻼﻣﻪ ﻫﺬﺍ ﻻ ﳚﺐ ﺃﻥ ﻳﻔﻬﻢ ﻣﻨﻪ ﺃ�ﻪ ﻳﺘﻬﻢ ﻋﻠﻤﺎﺀ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ﺑﺎﻟﻜﺬﺏ ﺍﳌﺘﻌﻤﺪ‪ ،‬ﻭﺇﳕﺎ ﻫﻮ ﺃﺛﺮ ﻣﻦ ﺁﺛﺎﺭ ﺍﻟﺘﻘﻠﻴﺪ ﻋﻠﻰ ﺍﻟﻌﻠﻮﻡ ﻭﺍﳌﻌﺎﺭﻑ‪،‬‬

‫ﻓﻘﺎﻝ‪» :‬ﻭﻻ ﺃﻗﻮﻝ ﺇﳖﻢ ﻳﺘﻌﻤﺪﻭﻥ ﺍﻟﻜﺬﺏ ﻭﻳﻜﺘﻤﻮﻥ ﺍﳊـﻖ‪ ،‬ﻓﻬﻢ ﺃﻋـﻠﻰ ﻗﺪﺭﺍً ﻭﺃﺷﺪ ﺗﻮﺭﻋﺎً ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﻟﻜﻦ ﺭﺳﺦ ﰲ ﻗﻠﻮﲠﻢ ﺣﺐ ﻣﺬﺍﻫﺒﻬﻢ ﻓﺄﺣﺴﻨﻮﺍ ﺍﻟﻈﻦ‬

‫ﺑﺄﻫﻠﻬﺎ‪ ،‬ﻓﺘﺴﺒﺐ ﻋﻦ ﺫﻟﻚ ﻣﺎ ﺫﻛﺮ�ﺎ‪ ،‬ﻭﱂ ﻳﺸﻌﺮﻭﺍ ﺑﺄﻥ ﻫﺬﺍ ﺍﻟﺼﻨﻴﻊ ﻣﻦ ﺃﺷﺪ ﺍﻟﺘﻌﺼﺐ‪ ،‬ﻭﺃﻗﺒﺢ ﺍﻟﻈﻠﻢ‪ ،‬ﺑﻞ ﻇﻨﻮﺍ ﺃﻥ ﺫﻟﻚ ﻣﻦ �ﺼﺮﺓ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺭﻓﻊ ﻣﻨﺎﺭ ﺍﶈﻘﲔ‪،‬‬

‫ﻭﻭﺿﻊ ﺃﻣﺮ ﺍﳌﺒﻄﻠﲔ‪ ،‬ﻏﻔﻠﺔ ﻣﻨﻬﻢ ﻭﺗﻘﻠﻴﺪﺍً«)]‪.([١٤‬‬

‫ﻣﻦ ﻫﻨﺎ ﺍﻋﺘﱪ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻣﻦ ﻣﻘﺘﻀﻴﺎﺕ ﺍﻹ�ﺼﺎﻑ ﰲ ﺍﻟﺒﺤﺚ ﺍﻟﻔﻘﻬﻲ‪ ،‬ﻣﺮﺍﺟﻌﺔ ﻗﻮﺍﻋﺪ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ﺑﻌﺪ ﺍ�ﺘﺸﺎﺭ ﺍﳌﺬﺍﻫﺐ ﻭﺍﺳﺘﻔﺤﺎﻝ ﺍﻟﺘﻘﻠﻴﺪ‪ ،‬ﻭﺫﻟﻚ ﺑﺎﻟﺘﺰﺍﻡ‬

‫ﻗﻮﺍﻋﺪ ﺟﺪﻳﺪﺓ ﰲ ﻋﻤﻠﻴﱵ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ﺗﻀﻤﻦ ﻣﻮﺿﻮﻋﻴﺔ ﺍﳊﻜﻢ‪ ،‬ﻗﻮﺍﻋﺪ ﻳﻨﺒﻐﻲ ﺍﻟﺘﻌﻮﻳﻞ ﻓﻴﻬﺎ ‪-‬ﻛﻤﺎ ﻗﺎﻝ‪ -‬ﻋﻠﻰ‪:‬‬

‫»ﺃﻥ ﺍﻟﻘﺎﺩﺡ ﺇﻥ ﻛﺎﻥ ﻳﺮﺟﻊ ﺇﱃ ﺃﺛﺮ ﻳﺘﻌﻠﻖ ﺑﺎﻟﺮﻭﺍﻳﺔ ﻛﺎﻟﻜﺬﺏ ﻓﻴﻬﺎ‪ ،‬ﻭﺿﻌﻒ ﺍﳊﻔﻆ‪ ،‬ﻭﺍﺠﻤﻟﺎﺯﻓﺔ‪ ،‬ﻓﻬﺬﺍ ﻫﻮ ﺍﻟﻘﺎﺩﺡ ﺍﳌﻌﺘﱪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻳﺮﺟﻊ ﺇﱃ ﺷﻲﺀ ﺁﺧﺮ ﻓﻼ‬

‫ﺍﻋﺘﺪﺍﺩ ﺑﻪ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﺍﳌﺘﻜﻠﻢ ﻣﺘﻠﺒﺴﺎً ﺑﺸﻲﺀ ﻣﻦ ﻫﺬﻩ ﺍﳌﺬﺍﻫﺐ‪ ،‬ﻓﻬﻮ ﻣﻘﺒﻮﻝ ﰲ ﺟﺮﺡ ﻣﻦ ﳚﺮﺣﻪ ﻣﻦ ﺍﳌﻮﺍﻓﻘﲔ ﻟﻪ‪ ،‬ﻭﺗﺰﻛﻴﺔ ﻣﻦ ﻳﺰﻛﻴﻪ ﻣﻦ ﺍﳌﺨﺎﻟﻔﲔ ﻟـﻪ‪ ،‬ﻭﺃﻣﺎ ﻣﺎ‬

‫ﺟﺎﺀ ﺑـﻤﺎ ﻳﻘﺘﻀﻲ ﺗﻌﺪﻳﻞ ﺍﳌﻮﺍﻓﻖ ﻭﺟﺮﺡ ﺍﳌﺨﺎﻟﻒ‪ ،‬ﻓﻬﺬﺍ ﳑﺎ ﻳﻨﺒﻐﻲ ﺍﻟﺘﻮﻗﻒ ﻓﻴﻪ‪ ،‬ﺣﺘﻰ ﻳﻌﺮﻑ ﻣﻦ ﻃﺮﻳـﻖ ﻏﲑﻩ ﺃﻭ ﻳﺸﺘﻬﺮ ﺍﺷﺘﻬﺎﺭﺍً ﻳﻘﺒﻠﻪ ﺳﺎﻣﻌﻪ«)]‪.([١٥‬‬

‫ﺍﳌﻄﻠﺐ ﺍﻟﺴﺎﺩﺱ‪ :‬ﻣﺮﺍﻋﺎﺓ ﺍﻟﺪﻻﺋﻞ ﻭﺍﻟﻜﻠﻴﺎﺕ ﺍﻟﻌﺎﻣﺔ‪:‬‬

‫ﻣﻦ ﻣﻘﻮﻣﺎﺕ ﺍﻟﺒﺤﺚ ﺍﻟﻔﻘﻬﻲ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻣﺮﺍﻋﺎﺓ ﺍﻟﺪﻻﺋﻞ ﻭﺍﻟﻜﻠﻴﺎﺕ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﻛﻮﳖﺎ ﺿﻮﺍﺑﻂ ﺗﻀﻤﻦ ﺍﻻﺳﺘﻨﺒﺎﻁ ﺍﳌﻮﺿﻮﻋﻲ ﻟﻸﺣﻜﺎﻡ‪ ،‬ﻭﺗﻌﺼﻢ ﺍﻟﺒﺎﺣﺚ‬

‫ﻣﻦ ﺍﻟﻨﻈﺮ ﺍﳉﺰﺋﻲ‪ ،‬ﻭﺗﺰﻭﺩﻩ ﲟﻘﺎﻳﻴﺲ ﺩﻗﻴﻘﺔ ﻟﺘﻘﻴﻴﻢ ﺍﻵﺭﺍﺀ ﺍﳌﻄﺮﻭﺣﺔ ﰲ ﺍﳌﻮﺿﻮﻉ‪ ،‬ﻭﺍﺧﺘﺒﺎﺭ ﻣﺪﻯ ﺻﺤﺘﻬﺎ ﻣﻦ ﺧﻼﻝ ﻭﺿﻌﻬﺎ ﰲ ﺇﻃﺎﺭ ﻛﻠّﻲ‪ ،‬ﻭﺑﻴﺎﻥ ﻣﺪﻯ ﺗﻮﺍﻓﻘﻬﺎ‬

‫ﻣﻌﻪ)]‪.([١٦‬‬

‫ﺍﳌﻄﻠﺐ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺃﺧﺬ ﺍﻷﺩﻟﺔ ﺍﻟﺸﺮﻋﻴﺔ ﻣﻦ ﻣﻮﺍﻃﻨﻬﺎ‪:‬‬

‫ﻳﺮﻯ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺃﻥ ﺃﺧﺬ ﺃﺩﻟﺔ ﺍﳌﻮﺿﻮﻉ ﳏﻞّ ﺍﻟﺒﺤﺚ ﻣﻦ ﻛﺘﺐ ﺍﻟﻔﻘﻪ ﺍﳌﺬﻫﱯ �ﻘﻴﺼﺔ ﻣﻦ �ﻘﺎﺋﺺ ﺍﻟﺒﺤﺚ ﺍﻟﻔﻘﻬﻲ‪ ،‬ﺫﻟﻚ ﺃﻥ ﺍﻻ�ﺘﻤﺎﺀ ﺍﳌﺬﻫﱯ ﺳﻴﻮﺟـﻪ ﻻ‬

‫ﳏﺎﻟﺔ ﻋﺮﺽ ﻣﺆﻟﻔﻲ ﻫﺬﻩ ﺍﻟﻜﺘﺐ‪ ،‬ﻭﻣﻨﺎﻗﺸﺘﻬﻢ‪ ،‬ﻭﺗﺮﺟﻴﺤﻬﻢ ﻷﺩﻟﺔ ﺍﳌﻮﺿﻮﻉ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﻨﻘﻴﺼﺔ ﻓـﻲ �ﻈﺮ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﳑﺎ ﳜﻞ ﺑﺎﻹ�ﺼﺎﻑ ﻷ�ﻪ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ‪» :‬ﻣﻦ‬

‫ﺃﺳﺒﺎﺏ ﺍﻟﻮﻗﻮﻉ ﰲ ﻏﲑ ﺍﻹ�ﺼﺎﻑ ﺃﻥ ﻳﺄﺧﺬ ﻃﺎﻟﺐ ﺍﳊﻖ ﺃﺩﻟﺔ ﺍﳌﺴﺎﺋﻞ ﻣﻦ ﳎﺎﻣﻴﻊ ﺍﻟﻔﻘﻪ ﺍﻟﱵ ﻳﻌﺰﻯ ﻣﺆﻟﻔﻬﺎ ﺇﱃ ﻣﺬﻫﺐ ﻣﻦ ﺍﳌﺬﺍﻫﺐ‪ ،‬ﻓﺈﻥ ﻣﻦ ﻛﺎﻥ ﻛﺬﻟﻚ ﻳﺒﺎﻟﻎ ﰲ‬

‫ﺇﻳﺮﺍﺩ ﺃﺩﻟﺔ ﻣﺬﻫﺒﻪ‪ ،‬ﻭﻳﻄﻴﻞ ﺫﻳﻞ ﺍﻟﻜﻼﻡ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻳﺼﺮﹼﺡ ﺗﺎﺭﺓ ﺑﺄﳖﺎ ﺃﺩﻟﺔ‪ ،‬ﻭﺗﺎﺭﺓ ﺑﺄﳖﺎ ﺣﺠﺞ‪ ،‬ﻭﺗﺎﺭﺓ ﺑﺄﳖﺎ ﺻﺤﻴﺤﺔ‪ ،‬ﺛﻢ ﻳﻄﻔﻒ ﳋﺼﻤﻪ ﺍﳌﺨﺎﻟﻒ ﻓﻴﻮﺭﺩ ﺃﺩﻟﺘﻪ‬

‫ﺑﺼﻴﻐﺔ ﺍﻟﺘﻤﺮﻳﺾ‪ ،‬ﻭﻳﻌﻨﻮﳖﺎ ﺑﻠﻔﻆ ﺍﻟﺸﺒﻪ‪ ،‬ﻭﻣﺎ ﻳﺆﺩﻱ ﻫﺬﺍ ﺍﳌﻌﻨﻰ«)]‪.([١٧‬‬

 ‫ﻭﺍﻹ�ﺼﺎﻑ ﰲ �ﻈﺮ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻳﻘﺘﻀﻲ ﺍﺳﺘﻘﺎﺀ ﺍﻷﺩﻟﺔ ﻣﻦ ﻣﻈﺎﳖﺎ‪ ،‬ﻷ�ﻪ ﻛﻤﺎ ﺃﺿﺎﻑ‪» :‬ﺇﺫﺍ ﺍﻗﺘﺼﺮ ﻃﺎﻟﺐ ﺍﳊﻖ ﻋﻠﻰ ﺍﻟﻨﻈﺮ ﰲ ﻣﺜﻞ ﻫﺬﻩ ﺍﳌﺆﻟﻔﺎﺕ ﻭﻗﻊ ﰲ ﺍﻟﺒﺎﻃﻞ‬

‫ﻭﻫﻮ ﻳﻈﻨﻪ ﺍﳊﻖ‪ ،‬ﻭﺧﺎﻟﻒ ﺍﳊﻖ ﻭﻫﻮ ﻳﻈﻨﻪ ﺍﻟﺒﺎﻃﻞ‪ ،‬ﻭﺍﻟﺬﻱ ﺃﻭﻗﻌﻪ ﰲ ﺫﻟﻚ ﺍﻗﺘﺼﺎﺭﻩ ﰲ ﺍﻟﺒﺤﺚ ﻭﺍﻟﻨﻈﺮ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻱ ﺃﻟﻔﻪ ﺫﻟﻚ ﺍﳌﺘﻌﺼﺐ‪ ،‬ﻭﺇﺣﺴﺎﻥ‬

‫ﺍﻟﻈﻦ ﺑﻪ‪.([١٨])«...‬‬

‫ﻭﺧﻼﺻﺔ ﺍﻟﻘﻮﻝ ﻓﻴﻤﺎ ﳜﺺ ﺿﺒﻂ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﳌﻘﻮﻣﺎﺕ ﺍﻟﺒﺤﺚ ﺍﻟﻔﻘﻬﻲ‪ :‬ﺇ�ﻪ ﺳﻌﻰ ﻣﻦ ﺧﻼﻝ ﺗﻠﻚ ﺍﳌﻘﻮﻣﺎﺕ ﺍﻟﺴﺒﻌﺔ ﺇﱃ ﺗﺄﻃﲑ ﺩﻗﻴﻖ ﻭﻣﻨﻀﺒﻂ ﳌﻨﻬﺞ‬

‫ﺍﻟﺒﺤﺚ ﺍﻟﻔﻘﻬﻲ ﻟﻴﻌﺼﻢ ﺍﻟﺒﺤﺚ ﻭﺍﻟﺒﺎﺣﺚ ﻣﻦ ﺍﻟﺰﻟﻞ‪.‬‬

‫ﻭﻟﻘﺪ ﳋﺺ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻫﺬﻩ ﺍﳌﻘﻮﻣﺎﺕ ﰲ ﻛﻠﻤﺎﺕ ﻣﻮﺟﺰﺓ‪ ،‬ﻋﺒﹼﺮﺕ ﺑﺪﻗﺔ ﻋﻦ ﻣﻨﻬﺞ ﺍﻟﺘﺠﺪﻳﺪ ﺍﻟﻔﻘﻬﻲ ﻋﻨﺪﻩ ﻭﻋﻦ ﻣﻮﺍﺻﻔﺎﺕ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻟﺘﺠﺪﻳﺪﻳﺔ‪ ،‬ﻓﻘﺎﻝ‪:‬‬

‫»ﻭﺑﺎﳉﻤﻠﺔ‪ ،‬ﻓﺎﺠﻤﻟﺘﻬﺪ ﻋﻠﻰ ﺍﻟﺘﺤﻘﻴﻖ‪ ،‬ﻫﻮ ﻣﻦ ﻳﺄﺧﺬ ﺍﻷﺩﻟﺔ ﺍﻟﺸﺮﻋﻴﺔ ﻣﻦ ﻣﻮﺍﻃﻨﻬﺎ‪ ،‬ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺬﻱ ﻗﺪﻣﻨﺎﻩ‪ ،‬ﻭﻳﻔﺮﺽ �ﻔﺴﻪ ﻣﻮﺟﻮﺩﺍً ﰲ ﺯﻣﻦ ﺍﻟﻨﺒﻮﺓ‪ ،‬ﻭﻋـﻨﺪ �ﺰﻭﻝ‬

‫ﺍﻟﻮﺣﻲ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﰲ ﺁﺧﺮ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﻭﻛﺄ�ﻪ ﱂ ﻳﺴﺒﻘﻪ ﻋﺎﱂ‪ ،‬ﻭﻻ ﺗﻘﺪﻣﻪ ﳎﺘﻬﺪ‪ .‬ﻓﺈﻥ ﺍﳋﻄﺎﺑﺎﺕ ﺍﻟﺸﺮﻋﻴﺔ ﺗﺘﻨﺎﻭﻟﻪ ﻛﻤﺎ ﺗﻨﺎﻭﻟﺖ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻣﻦ ﻏﲑ ﻓﺮﻕ‪ ،‬ﻭﺣﻴﻨﺌﺬﹴ‬

‫ﻳﻬﻮﻥ ﺍﳋﻄﺐ‪ ،‬ﻭﺗﺬﻫﺐ ﺍﻟﺮﻭﻋﺔ ﺍﻟﱵ �ﺰﻟﺖ ﺑﻘﻠﺒﻪ ﻣﻦ ﺍﳉﻤﻬﻮﺭ‪ ،‬ﻭﺗﺰﻭﻝ ﺍﳍﻴـﺒﺔ ﺍﻟﱵ ﺗﺪﺍﺧﻞ ﻗﻠﻮﺏ ﺍﳌﻘﺼﺮﻳﻦ«)]‪.([١٩‬‬

‫‪-----------------------------------------‬‬
‫‪--------------------------------------------------------------------------------‬‬
‫)]‪ ([١‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬أدب اﻟﻄﻠﺐ وﻣﻨﺘﻬﻰ اﻷرب‪ ،‬ص‪.١٠٤‬‬
‫)]‪ ([٢‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ص‪.٩١‬‬
‫)]‪ ([٣‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ص‪ ،٣٣-٣٢‬واﻟﺤﺪﻳﺚ ﻣﺘﻔﻖ ﻋﻠﻴﻪ ﻣﻦ ﺣﺪﻳﺚ ﻋﻤﺮ ﺑﻦ اﻟﻌﺎص ﺑﻠﻔﻆ \"إذا ﺣﻜﻢ اﻟﺤﺎآﻢ ﻓﺎﺟﺘﻬﺪ ﻓﺄﺻﺎب ﻓﻠﻪ أﺟﺮان وإذا ﺣﻜﻢ اﻟﺤﺎآﻢ ﻓﺎﺟﺘﻬﺪ ﺛﻢ أﺧﻄﺄ ﻓﻠﻪ أﺟﺮ واﺣﺪ\" اﻧﻈﺮ‪:‬‬
‫ﻣﺤﻤﺪ ﻓﺆاد ﻋﺒﺪ اﻟﺒﺎﻗﻲ‪ ،‬اﻟﻠﺆﻟﺆ واﻟﻤﺮﺟﺎن ﻓﻴﻤﺎ اﺗﻔﻖ ﻋﻠﻴﻪ اﻟﺸﻴﺨﺎن‪ ،‬ص‪ ،١٩٥‬رﻗﻢ‪.١١١٨‬‬
‫)]‪ ([٤‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬أدب اﻟﻄﻠﺐ و ﻣﻨﺘﻬﻰ اﻷرب ‪ ،‬ص‪.٣٤-٣٣‬‬
‫)]‪ ([٥‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ص‪.١٥٤‬‬
‫)]‪ ([٦‬ﻧﻔﺴﻪ‪.‬‬
‫)]‪ ([٧‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ص‪.٧٦‬‬
‫)]‪ ([٨‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ص‪.١١٢‬‬
‫)]‪ ([٩‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ص‪.١١٣‬‬
‫)]‪ ([١٠‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ص‪.١١٣‬‬
‫)]‪ ([١١‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ص‪.١١٦‬‬
‫)]‪ ([١٢‬ﻧﻔﺴﻪ‪.‬‬
‫)]‪ ([١٣‬ﻧﻔﺴﻪ‪.‬‬
‫)]‪ ([١٤‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬اﻟﺼﻔﺤﺔ ﻧﻔﺴﻬﺎ‪.‬‬
‫)]‪ ([١٥‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ص‪.١١٧‬‬
‫)]‪ ([١٦‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ص‪١٨٩‬ـ‪.١٩٢‬‬
‫)]‪ ([١٧‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ص‪.١١٤‬‬
‫)]‪ ([١٨‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ص‪.١١٥ -١١٤‬‬
‫)]‪ ([١٩‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ص‪.١٥٥ -١٥٤‬‬
 ‫ﺳﻠﺴﻠﺔ ﻛﺘﺐ ﺍﻷﻣﺔ « ﻣﻌﺎﱂ ﲡﺪﻳﺪ ﺍﳌﻨﻬﺞ ﺍﻟﻔﻘﻬﻲ ﳕﻮﺫﺝ ﺍﻟﺸﻮﻛﺎ�ﻲ « ﺍﻟﻔﺼﻞ ﺍﻟﺮﺍﺑﻊ ‪ -‬ﻣﻈﺎﻫﺮ ﺍﻟﺘﺠﺪﻳﺪ ﺍﻟﻔﻘﻬﻲ ﻋﻨﺪ ﺍﻟﺸﻮﻛﺎ�ﻲ ‪ -‬ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎ�ﻲ‪ :‬ﺍﻟﺘﺠﺪﻳﺪ ﰲ‬

‫ﺍﳌﻮﺿﻮﻉ ﺍﻟﻔﻘﻬﻲ »‬

‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎ�ﻲ‪ :‬ﺍﻟﺘﺠﺪﻳﺪ ﰲ ﺍﳌﻮﺿﻮﻉ ﺍﻟﻔﻘﻬﻲ‬

‫ﻟﻘﺪ ﻛﺎﻥ ﻻﺳﺘﺤﻜﺎﻡ ﺍﻟﺘﻘﻠﻴﺪ‪ ،‬ﻭﻇﻬﻮﺭ ﺩﻋﻮﻯ ﻏﻠﻖ ﺑﺎﺏ ﺍﻻﺟﺘﻬﺎﺩ ﺍﻷﺛﺮ ﺍﻟﺒﺎﻟﻎ ﰲ ﺣﺮﻛﺔ ﳕﻮ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﻋﻤﻮﻣﺎً‪ ،‬ﻟﻜﻦ ﺩﺭﺟﺔ ﺍﻟﺘﺄﺛﲑ ﺍﺧﺘﻠﻔﺖ ﺑﺎﺧﺘﻼﻑ‬

‫ﺍﳌﻮﺿﻮﻋﺎﺕ ﺍﻟﻔﻘﻬﻴﺔ‪ .‬ﻓﻘﺪ ﺍﺳﺘﻤﺮ ﻓﻘـﻪ ﺍﻟﻔﺮﺩ ‪ -‬ﻋﺒﺎﺩﺍﺕ‪ ،‬ﻣﻌﺎﻣﻼﺕ‪ -‬ﻋﻠﻰ ﻣﺎ ﺃﺻﺎﺑﻪ ﻣﻦ ﲨﻮﺩ ﺿﻤﻦ ﺍﳌﻤﺎﺭﺳﺔ ﺍﻟﻴﻮﻣﻴﺔ ﻟﻠﻤﺴﻠﻤﲔ‪ ،‬ﻭﺍﺳﺘﻤﺮ ﺍﻟﻮﻋﻲ ﺑﻪ‪،‬‬

‫ﻭﺗﺪﺭﻳﺴﻪ ﻟﻠﻤﺘﻌﻠﻤﲔ‪ ،‬ﰲ ﺣﲔ ﺃﻥ ﻓﻘﻪ ﺍﻟﺪﻭﻟﺔ )ﺍﻗﺘﺼﺎﺩ‪ ،‬ﻭﺳﻴﺎﺳﺔ‪ ،‬ﻭﺇﺩﺍﺭﺓ‪ ...‬ﺇﱁ( ﺿﻌﻒ ﻭﻋﻲ ﺍﳌﺴﻠﻤﲔ ﺑﻪ‪ ،‬ﻭﻛﺎﻥ ﻟﻪ ﺷﺒﻪ ﺍﺧﺘﻔﺎﺀ ﰲ ﺍﳌﻨﺎﻫﺞ‬

‫ﺍﻟﺪﺭﺍﺳﻴﺔ)]‪ ،([٢٠‬ﻭﺃﺻﺒﺤﺖ ﺗﺼﻮﺭﺍﺕ ﻛﺜﲑ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﻋﺼﺮ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﳛﻜﻤﻬﺎ ﺇﻣﺎ‪ :‬ﺗﱪﻳﺮ ﺍﻟﻮﺍﻗﻊ ﻭﺍﳋﻀﻮﻉ ﻟﻪ‪ ،‬ﺃﻭ ﺭﻓﻀﻪ ﻭﺍﻋﺘﺰﺍﻟﻪ‪.‬‬

‫ﺃﻣﺎ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ‪ ،‬ﻓﺈﻥ ﳑﺎﺭﺳﺘﻪ ﻟﻠﻌﻤﻞ ﺍﻟﺴﻴﺎﺳﻲ‪ ،‬ﻭﺗﻮﻟﻴﻪ ﳌﻨﺼﺐ ﺍﻟﻘﻀﺎﺀ ﺍﻟﻌﺎﻡ‪ ،‬ﻣﻨﺤﺎﻩ ﻓﺮﺻﺔ ﺍﳌﺸﺎﺭﻛﺔ ﰲ ﲣﻄﻴﻂ ﻭﺗﻨﻔﻴﺬ ﺑﺮﺍﻣﺞ ﺍﻟﺪﻭﻟﺔ ﺍﻟﺴﻴﺎﺳﻴﺔ‪،‬‬

‫ﻭﺍﻻﻗﺘﺼﺎﺩﻳﺔ‪ ،‬ﻭﺍﻹﺩﺍﺭﻳﺔ‪ ،‬ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﺟﻌﻞ ﻓﻜﺮﻩ ﺍﻟﻔﻘﻬﻲ ﻳﺘﻔﺘﺢ ﻋﻠﻰ ﻗﻀﺎﻳﺎ ﺍﺠﻤﻟﺘﻤﻊ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﻭﻣﻦ ﺛﻢﱠ ﻳﻨﻌﻜﺲ ﻋﻠﻰ ﺇ�ﺘﺎﺟﻪ ﺍﻟﻔﻘﻬﻲ ﺍﻟﺬﻱ ﱂ ﻳﺘﻮﻗﻒ‬

‫ﻋﻨﺪ ﺣﺪﹼ ﺣﻔﻆ ﻭﺷﺮﺡ ﺍﻟﱰﺍﺙ ﺍﻟﺴﻴﺎﺳﻲ ﻭﺍﻻﻗﺘﺼﺎﺩﻱ ﺍﳌﻮﺭﻭﺙ‪ ،‬ﺑﻞ ﺗﻌﺪﺍﻩ ﺇﱃ ﺻﻴﺎﻏﺔ ﺑﺮﺍﻣﺞ ﻣﻴﺪﺍ�ﻴﺔ ﺇﺻﻼﺣﻴﺔ ﺗﺴﲑ ﻋﻠﻰ ﺃﺳﺎﺳﻬﺎ ﺷﺆﻭﻥ ﺍﻟﺪﻭﻟﺔ‬

‫ﺍﻟﻌﺎﻣﺔ‪ ..‬ﻭﻫﺬﺍ ﺍﻟﺒﻌﺪ ﺍﳉﺪﻳﺪ ﺍﻟﺬﻱ ﺃﻋﻄﺎﻩ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻟﻔﻘﻬﻪ ﺟﻌﻠﻪ ﻳﻨﺘﻘﻞ ﻣﻦ ﻓﻘﻪ ﺍﻟﻜﺘﺐ ﺇﱃ ﻓﻘﻪ ﺍﻟﱪﺍﻣﺞ ﻭﺍﳌﺆﺳﺴﺎﺕ‪.‬‬

‫ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ‪ :‬ﺍﻟﻔﻘﻪ ﺍﻟﺴﻴﺎﺳﻲ‪:‬‬

‫ﻓﻔﻲ ﺍﻟﻔﻘﻪ ﺍﻟﺴﻴﺎﺳﻲ‪ ،‬ﺗﻌﺮﺽ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻓـﻲ ﺭﺳﺎﺋﻞ ﳐﺘﻠﻔـﺔ ﻟﻘﻀﺎﻳﺎ ﺳﻴﺎﺳﻴﺔ ﻫﺎﻣﺔ ﺃﻓﺮﺯﲥﺎ ﻃﺒﻴﻌﺔ �ﻈﺎﻡ ﺍﳊﻜﻢ ﺍﻟﺴﺎﺋﺪ ﻓـﻲ ﺍﻟﺒﻼﺩ ﺍﻹﺳﻼﻣـﻴﺔ‪ ،‬ﻭﻣﺎ ﺗﺮﺗّﺐ ﻋﻠﻴﻪ‬

‫ﻣﻦ ﻗﻨﺎﻋﺎﺕ ﻭﻣﻮﺍﻗﻒ ﺳﻴﺎﺳﻴﺔ ﻣﻴﹼﺰﺕ ﺍﻟﻔﻜﺮ ﺍﻟﺴﻴﺎﺳﻲ ﰲ ﻋﺼﺮﻩ ﻣﺜﻞ‪ :‬ﻣﺒﺪﺃ ﻓﺼﻞ ﺍﻟﺪﻳﻦ ﻋﻦ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻣﺒﺪﺃ ﺍﻟﺼﻠﺔ ﺑﺎﳊﻜﺎﻡ‪ ،‬ﻋﻮﺍﻣﻞ ﺍﻻﺳﺘﻘﺮﺍﺭ ﺍﻟﺴﻴﺎﺳﻲ‪.‬‬

‫ﻫﺬﻩ ﺍﳌﻮﺿﻮﻋﺎﺕ ﻭﻏﲑﻫﺎ‪ ،‬ﻣﺜﻠﺖ ﻣﻨﻄﻠﻖ ﺍﻹﺻﻼﺡ ﺍﻟﺴﻴﺎﺳﻲ ﻋﻨﺪ ﺍﻟﺸﻮﻛﺎ�ﻲ‪ ،‬ﺫﻟﻚ ﻷﻥ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺗﺼﻮﺭ ﺷﺮﻋﻲ ﻓﻴﻬﺎ ﺳـﻴﺴﺎﻫﻢ ﺇﱃ ﺣﺪﹼ ﻛﺒﲑ ﰲ ﺗﺼﺤﻴﺢ‬

‫ﺍﳌﻔﺎﻫﻴﻢ ﺍﳋﺎﻃـﺌﺔ ﺍﻟﱵ ﺃ�ـﺘﺠﺘﻬﺎ ﺍﻟﻨـﻈﺮﺓ ﺍﳉﺰﺋﻴﺔ ﻟﻠﺪﻳﻦ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﺍﻟﺘﺪﻳﻦ ﺑﻪ ﰲ ﻋﺼﻮﺭ ﺍﻻﳓﻄﺎﻁ‪ ،‬ﻭﺍﻟﺘﺄﻛﻴﺪ ﻋﻠﻰ ﺍﻟﺒﻌﺪ ﺍﻟﺸﻤﻮﱄ ﻟﻺﺳﻼﻡ‪ ،‬ﻭﺃ�ﻪ �ـﻈﺎﻡ ﺣﻴﺎﺓ ﻻ‬

‫ﻳﻨﺤﺼﺮ ﰲ ﻋـﻼﻗﺔ ﺍﻹ�ﺴﺎﻥ ﺑﺮﺑﻪ ﻓﻘﻂ‪.‬‬

‫ﺃﻣﺎ ﻣﺒﺪﺃ ﻓﺼﻞ ﺍﻟﺪﻳﻦ ﻋﻦ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻓﻘﺪ ﺍﻫﺘﻢ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺑﺒﻴﺎﻥ ﺟﺬﻭﺭﻩ ﺍﻟﺘﺎﺭﳜﻴﺔ‪ ،‬ﻭ�ﺘﺎﺋﺞ ﺗﻄﺒﻴﻘﻪ ﰲ ﺍﺠﻤﻟﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ؛ ﻷ�ﻪ ﺻﺎﺭ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻴﺎﺳﻴﺔ ﻟﻜﺜﲑ ﻣﻦ‬

‫ﺃ�ﻈﻤﺔ ﺍﳊﻜﻢ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ .‬ﻓﺄﻋـﺎﺩ ﺟﺬﻭﺭﻩ ﺇﱃ ﺟﻴﻨﻜﺰﺧﺎﻥ )‪٦٢٤ - ٥٤٨‬ﻫـ( ﻣﻠﻚ ﺍﻟﺘﺘﺎﺭ ﺍﻟﺬﻱ ﺷﺮﹼﻉ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻟﻘﻮﺍ�ﻴـﻦ ﺍﻟﻮﺿﻌﻴﺔ ﺍﳋﺎﺻﺔ ﲟﺮﺍﺳﻴﻢ‬

‫ﺍﳌﻠﻮﻙ ﻭﺍﻟﺮﻋﻴﺔ‪ ،‬ﻭﻓﺮﺿـﻬﺎ ﻋﻠﻰ ﺭﻋﺎﻳﺎﻩ ﻣﻦ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺳﺎﺭ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻨﻬﺞ ﺃﻭﻻﺩﻩ ﻣﻦ ﺑﻌﺪﻩ‪ .‬ﻭﳌﺎ ﺃﺳﻠﻢ ﺑﻌﺾ ﺣﻔﺪﺗﻪ‪ ،‬ﻭﺑﻘﻲ ﻓﻴﻬﻢ ﺍﳌﻠﻚ ﰲ ﺃﺭﺽ ﺍﻹﺳﻼﻡ‪،‬‬

‫ﺍﻟﺘﺰﻣﻮﺍ ﺍﻟﻌﻤﻞ ﲠﺬﻩ ﺍﻟﻘﻮﺍ�ﲔ ﰲ ﺍﻷﻣﻮﺭ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺎﳌﻠﻚ ﻣﻊ ﺇﺳﻼﻣﻬﻢ‪ ،‬ﻓﺮﺳﺦ ﻫﺬﺍ ﺍﳌﺒﺪﺃ ﰲ ﺍﻟﺒﻼﺩ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺑﻠﻮﺭ ﻣﻔﺎﻫﻴﻢ ﺧـﺎﻃﺌﺔ ﺍﲣـﺬﻫﺎ ﺍﳊﻜﺎﻡ ﻣﱪﺭﺍً‬

‫ﻟﻠﺘﻤﺴﻚ ﲠﺬﺍ ﺍﳌﺒﺪﺃ‪ ،‬ﻣﺜﻞ‪ :‬ﺃﻥ ﺍﳌﻠﻚ ﻻ ﻳﺼﻠﺢ ﺑﺎﻟﺘﺪﺑﲑﺍﺕ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻭﻻ ﻳﻘﻮﻡ ﺑﻐﲑ ﺗﻠﻚ ﺍﻟﻘﻮﺍ�ﲔ ﺍﻟﻮﺿﻌﻴﺔ)]‪.([٢١‬‬
 ‫ﻭﺃﻣﺎ ﻣﺒﺪﺃ ﺍﻟﺼﻠﺔ ﺑﺎﳊﻜﺎﻡ‪ ،‬ﻓﻘﺪ ﺭﻓﺾ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺍﻋﺘﺰﺍﻝ ﺍﻟﻌﻠﻤﺎﺀ ﻟﻠﻤﻨﺎﺻﺐ‪ ،‬ﻷﻥ ﺯﻫﺪﻫﻢ ﰲ ﻣﺮﺍﻛﺰ ﺍﻟﺘﻐﻴﲑ ﰲ ﺍﺠﻤﻟﺘﻤﻊ ﻭﺍﻟﺪﻭﻟﺔ ﻳﺆﺩﻱ ﺇﱃ ﺯﻳﺎﺩﺓ ﺍﺑﺘﻌﺎﺩﻫﺎ ﻋﻦ‬

‫ﺗﻌﺎﻟﻴﻢ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺭﺃﻯ ﰲ ﺍﳌﻘﺎﺑﻞ ﺃﻥ ﺍﺷﺘﻐﺎﻝ ﺭﺟﺎﻝ ﺍﻟﻌﻠﻢ ﰲ ﺃﺟﻬﺰﺓ ﺍﳊﻜﻢ ﻭﺍﻟﺪﻭﻟﺔ ﻳﻌﺪ ﻭﺳﻴﻠﺔ ﻫﺎﻣﺔ ﻟﺘﺤﻘﻴﻖ ﺍﻟﻌﺪﻝ‪ ،‬ﻭﺗﺮﺷﻴﺪ ﺍﳊﻜﺎﻡ‪ ،‬ﻭﲣﻔﻴﻒ ﻇﻠﻤﻬﻢ‪ .‬ﻭﳑﺎ‬

‫ﻗﺎﻟﻪ ﰲ ﻫﺬﺍ ﺍﻟﺸﺄﻥ‪:‬‬

‫»ﻭﻻ ﳜﻔﻰ ﻋﻠﻰ ﺫﻱ ﻋﻘﻞ ﺃ�ﻪ ﻟﻮ ﺍﻣﺘﻨﻊ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻔﻀﻞ ﻭﺍﻟﺪﻳﻦ ﻋﻦ ﻣﺪﺍﺧﻠﺔ ﺍﳌﻠﻮﻙ‪ ،‬ﻟﺘﻌﻄﻠﺖ ﺍﻟﺸﺮﻳﻌﺔ ﺍﳌﻄﻬﺮﺓ‪ ،‬ﻟﻌﺪﻡ ﻭﺟﻮﺩ ﻣﻦ ﻳﻘﻮﻡ ﲠﺎ‪ ،‬ﻭﺗﺒﺪﻟﺖ ﺍﳌﻤﻠﻜﺔ‬

‫ﺍﻹﺳﻼﻣﻴﺔ ﺑﺎﳌﻤﻠﻜﺔ ﺍﳉﺎﻫﻠﻴﺔ ﰲ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻣﻦ ﺩﻳﺎ�ﺔ ﻭﻣﻌﺎﻣﻠﺔ‪ ،‬ﻭﻋﻢ ﺍﳉﻬﻞ ﻭﻃﻢﹼ‪ ،‬ﻭﺧﻮﻟﻔﺖ ﺃﺣﻜﺎﻡ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﺟﻬﺎﺭﺍً‪ ،‬ﻭﻻ ﺳﻴﻤﺎ ﻣﻦ ﺍﳌﻠﻚ‬

‫ﻭﺧﺎﺻﺘﻪ ﻭﺃﺗﺒﺎﻋﻪ«)]‪.([٢٢‬‬

‫ﻭﺧﺎﻟﻒ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﳚﻌﻠﻮﻥ ﻣﻦ ﺷﻴﻮﻉ ﺍﳌﻨﻜﺮﺍﺕ ﺫﺭﻳﻌﺔ ﻻﻋﺘﺰﺍﻝ ﻣﺮﺍﻛﺰ ﺍﻟﺘﻐﻴﲑ ﰲ ﺍﺠﻤﻟﺘﻤﻊ ﻭﺍﻟﺪﻭﻟﺔ‪ ،‬ﻭﺭﺩ ﺍﺳﺘﺪﻻﳍﻢ ﺍﻟﻘﺎﺋﻢ ﻋﻠﻰ ﺳﺪ ﺍﻟﺬﺭﺍﺋﻊ‬

‫ﺑﺎﺳﺘﺪﻻﻝ ﻣﻨﻄﻘﻲ ﻋﻘﻠﻲ ﻓﺤﻮﺍﻩ ﺃﻥ ﻭﺟﻮﺩ ﺍﳌﻨﻜﺮﺍﺕ ﺃﻣﺮ ﻣﻼﺯﻡ ﻟﻜﻞ ﺩﻭﻟﺔ ﻣﺴﻠﻤﺔ ﺗﻠﺖ ﻓﱰﺓ ﺍﳋﻼﻓﺔ ﺍﻟﺮﺍﺋﺪﺓ‪ ،‬ﺣﻴﺚ ﺃﺻﺒﺢ �ﻈﺎﻡ ﺍﳊﻜﻢ ﻣﻠﻜﻴﺎً)]‪.([٢٣‬ﻭﺍﻗﱰﺡ‬

‫ﺩﺭﺍﺳﺔ ﺇﺷﻜﺎﻟﻴﺔ ﺍﻟﺼﻠﺔ ﺑﺎﳊﻜﺎﻡ ﰲ ﺿﻮﺀ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭﻗﻮﺍﻋﺪﻫﺎ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﻛﻘﺎﻋﺪﺓ ﺩﻓﻊ ﺍﻟﻀﺮﺭ ﺍﻷﻋﻠﻰ ﺑﺎﻟﻀﺮﺭ ﺍﻷﺩ�ﻰ‪،‬ﺣﻴﺚ ﻗﺎﻝ‪:‬‬

‫»ﻓﺎﳌﺘﺼﻞ ﲠﻢ ﻣﻦ ﺃﻫﻞ ﺍﳌﻨﺎﺻﺐ ﺍﻟﺪﻳﻨﻴﺔ ﻗﺪ ﻳﻐﻀﻲ ﰲ ﺑﻌﺾ ﺍﻷﺣﻮﺍﻝ ﻋﻦ ﺷﻲﺀ ﻣﻦ ﺍﳌﻨﻜﺮﺍﺕ ﻻ ﻟﺮﺿﻰ‪ ،‬ﺑﻞ ﻟﻜﻮ�ﻪ ﻗﺪ ﺍ�ﺪﻓﻊ ﺑﺴﻌﻴﻪ ﻣﺎ ﻫﻮ ﺃﻋﻈﻢ ﻣﻨﻪ‪ ،‬ﻭﻻ‬

‫ﻳﺘﻢ ﻟﻪ ﺫﻟﻚ ﺇﻻ ﺑﻌﺪﻡ ﺍﻟﺘﺸﺪﺩ ﻓﻴﻤﺎ ﻫﻮ ﺩﻭ�ﻪ‪ ،‬ﻭﻫﻮ ﻳﻌﻠﻢ ﺃ�ﻪ ﻟﻮ ﺗﺸﺪﺩ ﰲ ﺫﻟﻚ ﺍﻟﺪﻭﻥ‪ ،‬ﻟﻮﻗﻊ ﻫﻮ ﻭﺫﻟﻚ ﺍﻟﺬﻱ ﻫﻮ ﺃﺷﺪ ﻣﻨﻪ ﻭﺃﺷﻨﻊ ﻭﺃﻓﻈﻊ«)]‪.([٢٤‬‬

‫ﻛﻤﺎ ﻭﺿﻊ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺿﺎﺑﻄﺎً ﻫﺎﻣﺎً ﰲ ﺍﻻﺗﺼﺎﻝ ﺑﺎﳊﻜﺎﻡ‪ ،‬ﻭﻫﻮ ﻋﺪﻡ ﺗﱪﻳﺮ ﻇﻠﻤﻬﻢ ﻭﻋﺪﻡ ﺍﳌﺸﺎﺭﻛﺔ ﰲ ﺗﻨﻔﻴﺬﻩ ﻓﻘﺎﻝ‪:‬‬

‫»ﻟﻜﻦ ﻫﺬﺍ ﺍﳌﺘﺼﻞ ﲠﻢ ﱂ ﻳﺘﺼﻞ ﲠﻢ ﻟﻴﻌﻴﻨﻬﻢ ﻋﻠﻰ ﻇﻠﻤﻬﻢ ﻭﺟﻮﺭﻫﻢ‪ ،‬ﺑﻞ ﻟﻴﻔﱵ ﺑﲔ ﺍﻟﻨﺎﺱ ﲝﻜﻢ ﺍﻪﻠﻟ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻷﻣﺮ ﻫﻜﺬﺍ‪ ،‬ﻓﻠﻮ ﻛﺎﻥ ﺍﳌﻠﻚ ﻗﺪ ﺑﻠﻎ ﻣﻦ ﺍﻟﻈﻠﻢ‬

‫ﺇﱃ ﺃﻋﻠﻰ ﺩﺭﺟﺎﺗﻪ ﱂ ﻳﻜﻦ ﻋﻠﻰ ﻫﺆﻻﺀ ﻣﻦ ﻇﻠﻤﻪ ﺷﻲﺀ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﻷﺣﺪﻫﻢ ﻣﺪﺧﻞ ﰲ ﲣﻔﻴﻒ ﺍﻟﻈﻠﻢ‪ ،‬ﻭﻟﻮ ﺃﻗﻞ ﻗﻠﻴﻞ ﻭﺃﺣﻘﺮ ﺣﻘﲑ‪ ،‬ﻛﺎﻥ ﻣﻊ ﻣﺎ ﻫﻮ ﻓﻴﻪ ﻣﻦ‬

‫ﺍﳌﻨﺼﺐ ﻣﺄﺟﻮﺭ ﺃﺑﻠﻎ ﺃﺟﺮ‪ ،‬ﻷ�ﻪ ﻗﺪ ﺻﺎﺭ ﻣﻊ ﻣﻨﺼﺒﻪ ﰲ ﺣـﻜﻢ ﻣﻦ ﻳﻄﻠﺐ ﺍﳊﻖ‪ ،‬ﻭﻳﻜﺮﻩ ﺍﻟﺒﺎﻃﻞ‪ ،‬ﻭﻳﺴﻌﻰ ﺑـﻤﺎ ﺗﺒﻠﻎ ﺇﻟﻴﻪ ﻃﺎﻗﺘﻪ ﰲ ﺩﻓﻌﻪ‪ ،‬ﻭﱂ ﻳﻌﻨﻪ ﻋﻠﻰ ﻇﻠﻤﻪ‪،‬‬

‫ﻭﻻ ﺳﻌﻰ ﻓـﻲ ﺗﻘﺮﻳﺮ ﻣﺎ ﻫﻮ ﻋﻠﻴﻪ ﺃﻭ ﲢﺴﻴﻨﻪ‪ ،‬ﺃﻭ ﺇﻳﺮﺍﺩ ﺍﻟﺸﺒﻪ ﰲ ﲡﻮﻳﺰﻩ‪ ،‬ﻓﺈﻥ ﺃﺩﺧﻞ �ﻔﺴﻪ ﰲ ﺷﻲﺀ ﻣﻦ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻓﻬﻮ ﰲ ﻋﺪﺍﺩ ﺍﻟﻈﻠﻤﺔ«)]‪.([٢٥‬‬

‫ﻓﺎﻟﻌﻼﻗﺔ ﺑﲔ ﺍﳊﺎﻛﻢ ﻭﺍﶈﻜﻮﻡ ﰲ �ﻈﺮ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻳﻀﺒﻄﻬﺎ ﻓﻘﻪ ﺍﻷﻭﻟﻮﻳﺎﺕ‪ ،‬ﻭﺍﳌﻮﺍﺯ�ﺎﺕ‪ ،‬ﺍﻟﻘﺎﺋﻢ ﻋﻠﻰ ﻣﻌﺮﻓﺔ ﺍﻟﻀﺮﺭ ﺍﻷﻛﱪ ﻭﺍﻷﺧﻒ‪ .‬ﻟﻜﻦ ﺇﺩﺭﺍﻛﺎً ﻣﻨﻪ ﺃﻥ ﻣﺒﺪﺃ‬

‫ﻋﺰﻟﺔ ﺍﳌﻨﺎﺻﺐ ﻭﺍﳊﻜﺎﻡ ﺻﺎﺭ ﻗﻨﺎﻋﺔ ﻓﻘﻬﻴﺔ ﻋﺎﻣﺔ ﰲ ﺍﺠﻤﻟﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ ﺑﺄﺳﺮﻩ‪ ،‬ﺃﻛﺪ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺿﺮﻭﺭﺓ ﲢﺮﺭ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﺿﻐﻂ ﺍﻟﻮﺍﻗﻊ‪ ،‬ﻭﻋﺪﻡ ﺗﺄﺛﺮﻫﻢ‬

‫ﺑﺎﻷﺣﻜﺎﻡ ﺍﻟﻈﺎﳌﺔ ﺍﻟﱵ ﻗﺪ ﻳﺼﺪﺭﻫﺎ ﺍﺠﻤﻟﺘﻤﻊ ﻋﻠﻴﻬﻢ ﻣﻦ ﺟﺮﺍﺀ ﺍﺗﺼﺎﳍﻢ ﺑﺎﳊﻜﺎﻡ‪ ،‬ﺍﻟﱵ ﻣﺮﺟﻌﻬﺎ ﰲ ﺍﻷﺳﺎﺱ ﺇﱃ ﺍﳉﻬﻞ ﺑﻘﻮﺍﻋﺪ ﺍﻟﻀﺮﺭ ﻭﺍﳌﺼﻠﺤﺔ ﰲ ﺍﻟﺸﺮﻳﻌﺔ‬

‫ﺍﻹﺳﻼﻣﻴﺔ)]‪.([٢٦‬‬

‫ﻭﻣﻦ ﺍﳌﻮﺿﻮﻋﺎﺕ ﺍﻟﱵ ﺗﻀﻤﻨﻬﺎ ﻓﻘﻪ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺍﻟﺴﻴﺎﺳﻲ ﻣﻮﺿﻮﻉ ﺍﻻﺳﺘﻘﺮﺍﺭ ﺍﻟﺴﻴﺎﺳﻲ‪ ،‬ﻭﻟﻌﻞ ﺍﻫﺘﻤﺎﻣﻪ ﲠﺬﻩ ﺍﻹﺷﻜﺎﻟﻴﺔ ﻛﺎﻥ �ﺘﻴﺠﺔ ﻣﻌﺎﻳﺸﺘﻪ ﺍﺳﺘﻔﺤﺎﻝ ﺍﻟﺼﺮﺍﻉ‬

‫ﺍﻟﺴﻴﺎﺳﻲ ﰲ ﺍﻟﺒﻼﺩ ﺍﻹﺳﻼﻣﻴﺔ ﻋﺎﻣﺔ‪ ،‬ﻭﺍﻟﻴﻤﻦ ﺧﺎﺻﺔ‪ ،‬ﻓﺤﺪﹼﺩ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻋﻮﺍﻣﻞ ﺛﻼﺛﺔ ﺃﺳﺎﺳﻴﺔ ﻟﻼﺳﺘﻘﺮﺍﺭ ﺍﻟﺴﻴﺎﺳﻲ ﻭﻫﻲ‪ :‬ﺍﻟﻘﻮﺓ ﺍﻟﻌﺴﻜﺮﻳﺔ‪ ،‬ﻭﺍﻟﻘﻮﺓ‬

‫ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﻭﺍﳌﻨﺎﺻﺐ ﺍﻟﺪﻳﻨﻴﺔ)]‪ ،([٢٧‬ﺑﺎﻋﺘﺒﺎﺭﻫﺎ ﻣﺼﺪﺭ ﺍﳌﺸﺮﻭﻋﻴﺔ ﻟﻠﻨﻈﺎﻡ ﺍﳊﺎﻛﻢ‪ ،‬ﻭﺍﳌﻨﻔﺬ ﺍﻷﺳﺎﺱ ﻷﻫﻞ ﺍﻟﻌﻠﻢ ﰲ ﺇﺻﻼﺡ ﺍﻟﺮﺍﻋﻲ ﻭﺍﻟﺮﻋﻴﺔ‪.‬‬

‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎ�ﻲ‪ :‬ﺍﻟﻔﻘﻪ ﺍﻻﻗﺘﺼﺎﺩﻱ‪:‬‬

 ‫ﺃﻣﺎ ﰲ ﺍﻟﻔﻘﻪ ﺍﻻﻗﺘﺼﺎﺩﻱ‪ ،‬ﻓﻘﺪ ﻋﺎﰿ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺍﻟﺴﻴﺎﺳﺔ ﺍﳌﺎﻟﻴﺔ ﺍﻟﱵ ﻗﺎﻡ ﻋﻠﻴﻬﺎ ﺍﻗﺘﺼﺎﺩ ﺍﻟﻴﻤﻦ‪ ،‬ﻻﺳﻴﻤﺎ ﰲ ﻓﱰﺓ ﺍﻷﺯﻣﺎﺕ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﺍﻟﱵ ﺣﺪﺛﺖ ﺑﺴﺒﺐ ﻓﺴﺎﺩ‬

‫ﺍﻹﺩﺍﺭﺓ ﻭﺍﻟﻔﱳ ﺍﻟﺪﺍﺧﻠﻴﺔ ﻭﺍﳊﺮﻭﺏ ﻣﻊ ﺍﻟﺪﻭﻝ ﺍﺠﻤﻟﺎﻭﺭﺓ‪ ،‬ﻭﻫﻲ ﻓﺮﺽ ﺿﺮﺍﺋﺐ ﻛﺜﲑﺓ ﻭﳐﺘﻠﻔﺔ‪ ،‬ﲟﺒﺎﺭﻛﺔ ﻭﻓﺘﻮﻯ ﺷﺮﻋﻴﺔ ﻣﻦ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﲝﺠـﺔ ﺃﻥ » ﺍﻟﺪﻭﻟﺔ ﻻ‬

‫ﺗﻘـﻮﻡ ﺇﻻ ﺑﺬﻟﻚ‪ ،‬ﻭﻻ ﺗﺘّﻢ ﺇﻻ ﲟﺎ ﺟﺮﺕ ﺑﻪ ﺍﻟﻌﺎﺩﺓ ﻣﻦ ﺍﳉﺒﺎﻳﺎﺕ‪ ،‬ﻭﳓﻮﻫﺎ«)]‪ ،([٢٨‬ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﺃﺛّﺮ ﺳﻠﺒﺎً ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﻟﺸﻌﺐ ﺍﳌﻌﻴﺸﻲ‪.‬‬

‫ﻭﻗﺪ ﺭﻓﺾ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻫـﺬﻩ ﺍﻟﻀﺮﺍﺋﺐ‪ ،‬ﻭﺍﳉﺒﺎﻳـﺎﺕ ‪ -‬ﻏﲑ ﺍﻟﺰﻛﺎﺓ ﻭﻣﺎ ﺃﻭﺟﺒﻪ ﺍﻟﺸﺮﻉ ﺍﳊﻨﻴﻒ‪ -‬ﻭﻣﺎ ﻓﺘﺊ‪ ،‬ﺑﺎﻋﺘﺒﺎﺭﻩ ﻛﺎﺗﺐ ﺍﳋﻠﻴﻔﺔ ﻭﻗﺎﺿﻲ ﺍﻟﻘﻀﺎﺓ‪ ،‬ﻳﻨﺼﺢ ﺍﻹﻣﺎﻡ‬

‫ﻣﻨﺼﻮﺭ ﻋﻠﻲ ﺑﻦ ﺍﻟﻌﺒﺎﺱ ﺍﻟﺬﻱ ﺗﺒﻨﻰ ﺳﻴﺎﺳﺔ ﺍﻟﺘﻌﺴﹼﻒ ﰲ ﺍﻟﻀﺮﺍﺋﺐ ﺑﺄﻥ ﺍﻟﻌﺪﻝ ﰲ ﺍﻟﺮﻋﻴﺔ ﻳﻘﺘﻀﻲ ﻋـﺪﻡ ﻣﻄﺎﻟﺒﺘﻬﻢ ﺇﻻ ﲟﺎ ﺃﻭﺟﺒﻪ ﺍﻪﻠﻟ ﺗﻌﺎﱃ‪ ،‬ﻭﻗﺪ ﻛﺎﻥ ﺃﻥ ﻗﺒﻞ‬

‫ﺍﳌﻨﺼﻮﺭ �ﺼﻴﺤﺔ ﺍﻟﺸﻮﻛﺎ�ﻲ‪ ،‬ﻭﻛﻠّﻔﻪ ﺑﻜﺘﺎﺑﺔ ﻣﺮﺳﻮﻡ ﺇﱃ ﲨﻴﻊ ﺍﻟﺮﻋﺎﻳﺎ ﻳﺘﻀﻤﻦ ﺇﺻﻼﺣﺎﺕ ﺍﻗﺘﺼﺎﺩﻳﺔ)]‪ .([٢٩‬ﻓﻜﺘﺐ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻣﺮﺳﻮﻣﺎً)]‪� ([٣٠‬ﺺﹼ ﻓﻴﻪ‬

‫ﻋﻠﻰ »ﺃﻥ ﲨﻴﻊ ﺭﻋﺎﻳﺎﻩ )ﺭﻋﺎﻳﺎ ﺍﳋﻠﻴﻔﺔ( ﰲ ﲨﻴﻊ ﺍﻷﻗﻄﺎﺭ‪ ،‬ﻭﻛﻞ ﻣﺎ ﴰﻠﺘﻪ ﺩﻭﻟﺘﻪ ﺍﳌﺒﺎﺭﻛﺔ ﰲ ﺍﻷﳒﺎﺩ ﻭﺍﻷﻏﻮﺍﺭ ﻟﻴﺲ ﻋﻠﻴﻬـﻢ ﻣﻦ ﺍﳌﻄﻠﺐ‪ ،‬ﺇﻻّ ﻣﺎ ﺃﺛﺒﺘﻪ ﺍﻟﺸﺮﻉ‬

‫ﺍﻟﺸﺮﻳﻒ ﰲ ﲨﻴﻊ ﻣﺎ ﳝﻠﻜﻮ�ﻪ‪ ،‬ﻛﺎﺋﻨﺎً ﻣﺎ ﻛﺎﻥ‪ ،‬ﳑﺎ ﻓﻴﻪ ﺣـﻖ ﻪﻠﻟ ﻋﺰﹼ ﻭﺟﻞّ‪ ،‬ﻻ ﳜﺎﻃﺒﻮﻥ ﺑﻐﲑ ﺫﻟﻚ«)]‪.([٣١‬‬

‫ﻭﱂ ﻳﻘﻒ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻋﻨﺪ ﺣﺪﹼ ﺿﻤﺎﻥ ﺍﳌﻠﻜﻴﺔ ﺍﳋﺎﺻﺔ‪ ،‬ﺑﻞ ﺃﺛﺒﺖ ﺣﻖ ﺍﻟﺪﻓﺎﻉ ﻋﻨﻬﺎ ﻓﻘﺎﻝ‪» :‬ﻓﻤﻦ ﻃﻠﺐ �ﻘﲑﺍً ﺃﻭ ﻗﻄﻤﲑﺍً ﺯﺍﺋﺪﺍً ﻋﻠﻰ ﻣﺎ ﺃﻭﺟﺒﻪ ﺍﻪﻠﻟ ﺗﻌﺎﱃ ﻓﻼ‬

‫ﻃﺎﻋﺔ ﻟﻪ‪ ،‬ﻭﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﺃﻥ ﻳﺄﺧﺬﻭﺍ ﻋﻠﻰ ﻳﺪﻩ‪ ،‬ﻭﻳﻨﻌﻮﺍ ﺃﻣﺮﻩ ﺇﱃ ﺍﻟﻘﺎﺿﻲ ﰲ ﺍﳉﻬﺔ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﻘﺎﺿﻲ ﺃﻥ ﻳﻨﻬﻲ ﺫﻟﻚ ﺇﱃ ﺍﳊﻀﺮﺓ ﺍﻹﻣﺎﻣﻴﺔ ﺣﺘﻰ ﻳﻨﺎﻟﻪ ﻣﻦ ﺍﻟﻌﻘﻮﺑﺔ‬

‫ﻣﺎ ﻳﺰﺟﺮ ﺑﻪ ﻣﻦ ﺭﺍﻡ ﺃﻥ ﻳﻔﻌﻞ ﻛﻔﻌﻠﻪ«)]‪.([٣٢‬‬

‫ﻭﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ ﻓﻘﺪ ﻫﺪﹼﺩ ﺍﻟﻘﻀﺎﺓ ﺑﺎﻟﻌﺰﻝ ﺇﺫﺍ ﲥﺎﻭ�ﻮﺍ ﰲ ﺗﻄﺒﻴﻖ ﻫﺬﺍ ﺍﳌﺮﺳﻮﻡ‪ ،‬ﻓﻘﺎﻝ‪» :‬ﻭﺇﺫﺍ ﺩﺍﻫﻦ ﺍﻟﻘﺎﺿﻲ ﻇﺎﳌﺎً ﺃﻭ ﺣﺎﺑﻰ ﺭﺟﻼﹰ ﺭﺍﻡ ﻏﲑ ﻣﺎ ﻓﺮﺿﻪ ﺍﻪﻠﻟ‪ ،‬ﻓﻘﺪ‬

‫ﺍﺳﺘﺤﻖ ﺃﻥ ﻳﻌﺰﻝ ﻋﻦ ﻫـﺬﻩ ﺍﻟﻮﻇﻴﻔﺔ ﺍﻟﺪﻳﻨﻴﺔ‪ ،‬ﻓﻠﻴﺲ ﲟﺴﺘﺤﻖ ﳍﺎ ﻭﻻ ﻣﺄﻣﻮﻥ ﻋﻠﻴﻬﺎ«)]‪ ..([٣٣‬ﻛﻤﺎ ﺃﻣﺮ ﺑﺘﻌﻤﻴﻢ ﻫﺬﺍ ﺍﳌﻨﺸﻮﺭ ﻭ�ﺸﺮﻩ ﰲ ﺳﺎﺋﺮ ﺍﻟﺒﻼﺩ‪ ،‬ﻓﻘﺎﻝ‪:‬‬

‫»ﻭﻋﻠﻰ ﻛﻞ ﺣﺎﻛﻢ ﺃﻥ ﻳﻘﺮﺃ ﻫﺬﺍ ﻋﻠﻰ ﺭﻋﻴﺔ ﺍﻟﻘﻄﺮ ﺍﻟﺬﻱ ﻫﻮ ﻓﻴﻪ ﻭﳚﻤﻌﻬﻢ‪ ،‬ﻭﻳﻨﻘﻞ ﻷﻫﻞ ﻛﻞ ﻗﺮﻳﺔ ﺻﻮﺭﺓ ﲞﻄﻪ ﻭﻋﻼﻣﺘﻪ ﻟﻴﺒﻘﻰ ﺑﺄﻳﺪﻳﻬﻢ ﻣﺴﺘﻤﺮﺍً ﻳﺪﻓﻌﻮﻥ ﺑﻪ ﻇﻠﻢ‬

‫ﻛﻞ ﻇﺎﱂ ﻭﺟﻮﺭ ﻛﻞ ﺟﺎﺋﺮ«)]‪.([٣٤‬‬

‫ﻭﺇﺩﺭﺍﻛﺎً ﻣﻨﻪ ﻟﻠﻌﻼﻗﺔ ﺍﳉﺪﻟﻴﺔ ﺑﲔ ﺗﻔﺸﻲ ﺍﳉﻬﻞ ﻭﻣﺰﺍﻭﻟﺔ ﺍﻟﻈﻠﻢ ﻋﻠﻰ ﺍﻟﺮﻋﻴﺔ‪ ،‬ﺃﻣﺮ ﺍﻟﺸﻮﻛﺎ�ـﻲ ﺣﻜﺎﻡ ﺍﳉﻬﺎﺕ ﺑﺘﻌﻴﲔ ﻣﻌﻠّﻤﲔ ﻳﻌﻠّﻤﻮﻥ ﺍﻟﻨﺎﺱ ﻣﻌﺎﱂ ﺩﻳﻨﻬﻢ)]‪.([٣٥‬‬

‫ﻭﺍﳉﺪﻳﺮ ﺑﺎﻟﺬﻛﺮ ﰲ ﻫﺬﺍ ﺍﳌﻘﺎﻡ‪ ،‬ﺃﻥ ﻣﻮﻗﻒ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺍﻟﺬﻱ ﺗﻀﻤﹼﻨﻪ ﻫﺬﺍ ﺍﳌﺮﺳﻮﻡ ﱂ ﻳﻜﻦ ﻋﻼﺟﺎً ﺟﺰﺋﻴﺎً ﻟﻈﺎﻫﺮﺓ ﺍﻟﺘﻌﺴﻒ ﰲ ﺍﻟﻀﺮﺍﺋﺐ‪ ،‬ﺑﻞ ﻛﺎﻥ ﺍﺟﺘﻬﺎﺩﺍً ﻓﻘﻬﻴﺎً‬

‫ﺃﺻﻴﻼﹰ ﻫﺪﻓﻪ ﺗﺼﻮﻳﺐ ﺍﻟﺴﻴﺎﺳﻴﺔ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﺍﳉﺎﺋﺮﺓ‪ ،‬ﻭﻣﺎ ﲣﻠﻔﻪ ﻣﻦ ﻇﻠﻢ ﺍﺟﺘﻤﺎﻋﻲ ﻟﻘﻴﺎﻣﻬﺎ ﻋﻠﻰ ﳖﺐ ﻭﺍﺳﺘﻨـﺰﺍﻑ ﺍﳌﻮﺍﻃﻨﲔ‪ ،‬ﲝﺠﺔ ﻣﺼﻠﺤﺔ ﺍﻟﻮﻃﻦ ﻭﺍﳉﻬﺎﺩ‬

‫ﰲ ﺳﺒﻴﻞ ﺍﻪﻠﻟ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺟﻌﻠﻪ ﻳﺆﻟﻒ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﺭﺳﺎﻟﺔ \"ﺗﻨﺒﻴﻪ ﺍﻷﻣﺜﺎﻝ ﻋﻠﻰ ﻋﺪﻡ ﻭﺟﻮﺏ ﺍﻻﺳﺘﻌﺎ�ﺔ ﻣﻦ ﺧﺎﻟﺺ ﺍﳌﺎﻝ\"‪ ،‬ﻛﻤﺎ �ﺎﻗﺶ ﺍﻹﺷﻜﺎﻟﻴﺔ ﺫﺍﲥﺎ ﰲ‬

‫ﻛﺘﺎﺑﻪ \"ﺍﻟﺴﻴﻞ ﺍﳉﺮﺍﺭ\"‪ ،‬ﺣﻴﺚ ﻭﺍﻓﻖ ﺻﺎﺣﺐ ﺍﻷﺯﻫﺎﺭ ﻋﻠﻰ ﺟﻮﺍﺯ ﺍﻻﺳﺘﻌﺎ�ﺔ ﺑﺄﻣﻮﺍﻝ ﺍﳌﻮﺍﻃﻨﲔ ﺑﺸﺮﻁ ﺧﺸﻴﺔ ﺍﺳﺘﺌﺼﺎﻝ ﺍﻟﻜﻔﺎﺭ ﻟﻘﻄﺮ ﻣﻦ ﺃﻗﻄﺎﺭ ﺍﳌﺴﻠﻤﲔ‪.‬‬

‫ﻟﻜﻨﻪ ﺍﺷﱰﻁ ﺷﺮﻃﺎً ﺁﺧﺮ ﻭﻫﻮ ﺃﻥ ﺗﻜﻮﻥ ﺍﻻﺳﺘﻌﺎ�ﺔ ﻋﻠﻰ ﺟﻬﺔ ﺍﻻﻗﱰﺍﺽ‪ ،‬ﻭﺍﺣﺘﺞ ﻟﺬﻟﻚ ﺑﻘﻮﻟﻪ‪» :‬ﻷﻥ ﺩﻓﻊ ﻣﺎ ﻳﻨﻮﺏ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺍﻟﻨﻮﺍﺋﺐ ﻳﺘﻌﻴﹼﻦ ﺇﺧﺮﺍﺟﻪ ﻣﻦ‬

‫ﺑﻴﺖ ﻣﺎﳍﻢ‪ ،‬ﻭﻫﻮ ﻣﻘﺪﻡ ﻋﻠﻰ ﺃﺧﺬ ﻓﺎﺿﻞ ﺃﻣﻮﺍﻝ ﺍﻟﻨﺎﺱ‪ ،‬ﻷﻥ ﺃﻣﻮﺍﳍﻢ ﺧﺎﺻﺔ ﲠﻢ‪ ،‬ﻭﺑﻴﺖ ﺍﳌﺎﻝ ﻣﺸﱰﻙ ﺑﻴﻨﻬﻢ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻻ ﳝﻜﻦ ﺍﻟﻘﻀﺎﺀ ﻣﻦ ﺑﻴﺖ ﺍﳌﺎﻝ ﰲ‬

‫ﺍﳌﺴﺘﻘﺒﻞ‪ ،‬ﻓﻘﺪ ﺣﻖ ﺍﻟﻮﺟﻮﺏ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ«)]‪.([٣٦‬‬

‫ﻭﻗﺪ ﺟﻌﻞ ﻣﻦ ﺷﺮﻁ ﺧﺸﻴﺔ ﺍﺳﺘﺌﺼﺎﻝ ﻗﻄﺮ ﻣﻦ ﺃﻗﻄﺎﺭ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﺿﺎﺑﻄﺎً ﻟﻠﺘﻔﺮﻳﻖ ﺑﲔ ﻣﺎ ﻳﺒﺎﺡ ﻣﻦ ﺍﻻﺳﺘﻌﺎ�ﺔ ﲞﺎﻟﺺ ﺍﻷﻣﻮﺍﻝ‪ ،‬ﻭﻣﺎ ﻻ ﻳﺒﺎﺡ ﻓﻘﺎﻝ‪» :‬ﻭﺇﺫﺍ ﺗﻘﺮﺭ‬

‫ﻟﻚ ﻫﺬﺍ‪ ،‬ﻓﺎﻋﻠﻢ ﺃﻥ ﻫﺬﻩ ﺍﻻﺳﺘﻌﺎ�ﺔ ﺍﳌﻘﻴﹼﺪﺓ ﲠﺬﻩ ﺍﻟﻘﻴﻮﺩ ﺍﳌﺸﺮﻭﻃﺔ ﺑﺎﺳﺘﺌﺼﺎﻝ ﻗﻄﺮ ﻣﻦ ﺃﻗﻄﺎﺭ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻫﻲ ﻏﲑ ﻣﺎ ﻳﻔﻌﻠﻪ ﺍﳌﻠﻮﻙ ﰲ ﺯﻣﺎ�ﻚ ﻣﻦ ﺃﺧﺬ ﺃﻣﻮﺍﻝ‬
 ‫ﺍﻟﺮﻋﺎﻳﺎ ﺯﺍﻋﻤﲔ ﺃﻥ ﺫﻟﻚ ﻣﻌﻮ�ﺔ ﳉﻬﺎﺩ ﻣﺆﻟﻒ‪ ،‬ﻗﺪ ﻣﻨﻌﻮﻩ ﻣﺎ ﻫﻮ ﻣﺆﻟﻒ ﺑﻪ ﻣﻦ ﺑﻴﺖ ﻣﺎﻝ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﺃﻭ ﺟﻬﺎﺩ ﻣﻦ ﺃﺑـﻰ ﻣﻦ ﺍﻟﺮﻋﺎﻳﺎ ﺃﻥ ﻳﺴﻠﻢ ﻣﺎ ﻳﻄﻠﺒﻮ�ﻪ ﻣﻨﻪ ﻣﻦ‬

‫ﺍﻟﻈﻠﻢ ﺍﻟﺒﺤﺖ ﺍﻟﺬﻱ ﱂ ﻳﻮﺟﺒﻪ ﺍﻟﺸﺮﻉ‪ ،‬ﺃﻭ ﺟﻬﺎﺩ ﻣﻦ ﻳﻌﺎﺭﺿﻬﻢ ﰲ ﺍﻹﻣﺎﻣﺔ ﻭﻳﻨﺎﺯﻋﻬﻢ ﰲ ﺍﻟﺰﻋﺎﻣﺔ‪ ،‬ﻓﺎﻋﺮﻑ ﻫﺬﺍ‪ ،‬ﻓﺈﻥ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻗﺪ ﺻﺎﺭﺕ ﺫﺭﻳﻌﺔ ﻟﻌﻠﻤﺎﺀ‬

‫ﺍﻟﺴﻮﺀ ﻳﻔﺘﻮﻥ ﲠﺎ ﻣﻦ ﻗَﺮﹼﲠﻢ ﻣﻦ ﺍﳌﻠﻮﻙ‪ ،‬ﻭﺃﻋﻄﺎﻫﻢ �ﺼﻴﺒﻬﻢ ﻣﻦ ﺍﳊﻄﺎﻡ«)]‪.([٣٧‬‬

‫ﻛﻤﺎ ﺳﻌﻰ ﺍﻟﺸﻮﻛﺎ�ﻲ ﰲ ﺑﻌﺾ ﺭﺳﺎﺋﻠﻪ ﺇﱃ ﺗﺮﺷﻴﺪ ﺍﻟﺴﻴﺎﺳﺔ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﻟﺒﻼﺩﻩ ﻣﻦ ﺧﻼﻝ ﺗﻨﺎﻭﻟﻪ ﻟﺒﻌﺾ ﺍﻟﻘﻀﺎﻳﺎ ﺍﳌﻬﻤﺔ ﻛﺪﻭﺭ ﺍﻟﺪﻭﻟﺔ ﰲ ﻋﻼﺝ ﻣﺸﻜﻠﺔ‬

‫ﺍﻟﺒﻄﺎﻟﺔ)]‪ ،([٣٨‬ﻭﻣﺪﻯ ﺗﺪﺧﻞ ﺍﻟﺪﻭﻟﺔ ﰲ ﺗﻮﺯﻳﻊ ﺍﻟﺪﺧﻞ‪ ،‬ﺇﺫ ﺑﻴﱠﻦ ﰲ ﺭﺳﺎﻟﺘﻪ \"ﺑﻠﻮﻍ ﺍﻟﺴﺎﺋﻞ ﺃﻣﺎ�ﻴﻪ ﺑﺎﻟﺘﻜﻠﻢ ﰲ ﺍﳌﺼﺎﺭﻑ ﺍﻟﺜﻤﺎ�ﻴﺔ\"‪ ،‬ﺃﻥ ﻟﻠﺪﻭﻟﺔ ﺻﻼﺣﻴﺔ ﻭﺍﺳﻌﺔ‬

‫ﰲ ﺻﺮﻑ ﺃﻣﻮﺍﻝ ﺍﻟﺰﻛﺎﺓ ﲝﺴﺐ ﺍﻷﻭﻟﻮﻳﺎﺕ ﺍﻟﱵ ﺗﻘﺘﻀﻴﻬﺎ ﻣﺼﻠﺤﺔ ﺍﻹﺳﻼﻡ ﻭﺃﻫﻠﻪ)]‪.([٣٩‬‬

‫ﻭﰲ ﻣﻮﺿﻮﻉ ﺗﻮﺯﻳﻊ ﺍﻟﺰﻛﺎﺓ ﺃﻋﻄﻰ ﳌﺼﺮﻑ \"ﰲ ﺳﺒﻴﻞ ﺍﻪﻠﻟ\" ﺗﻔﺴﲑﺍً ﻭﺍﺳﻌﺎً ﻷﻭﺟﻪ ﺍﻟﺘﻮﺯﻳﻊ ﻋﻠﻴﻪ‪ ،‬ﺇﺫ ﺟﻌﻠﻪ ﻳﺸﻤﻞ ﻛﻞ ﻃﺮﻳﻖ ﻳﻮﺻﻞ ﺇﱃ ﺍﻪﻠﻟ ﺗﻌﺎﱃ ﻭﳛﻘﻖ‬

‫ﻣﺼﻠﺤﺔ ﺍﻹﺳـﻼﻡ ﻭﺍﳌﺴـﻠﻤﲔ ﻭﻟﻴﺲ ﻓﻘﻂ ﺍﳉﻬﺎﺩ‪ ،‬ﻓﻘﺎﻝ‪» :‬ﺃﻗﻮﻝ‪ :‬ﺳﺒﻴﻞ ﺍﻪﻠﻟ‪ ،‬ﻃﺮﻳﻖ ﺍﻪﻠﻟ ﺍﳌﺮﺍﺩ ﻫﻨﺎ ﺍﻟﻄﺮﻳﻖ ﺇﱃ ﺍﻪﻠﻟ ﻋﺰ ﻭﺟﻞ‪ ،‬ﻟﻜﻦ ﻻ ﺩﻟﻴﻞ ﻋﻠﻰ ﺍﺧﺘﺼﺎﺹ‬

‫ﻫﺬﺍ ﺍﻟﺴﻬﻢ ﺑﻪ )ﺃﻱ ﺍﺠﻤﻟﺎﻫﺪ(‪ ،‬ﺑﻞ ﻳﺼﺢ ﺻﺮﻑ ﺫﻟﻚ ﰲ ﻛﻞ ﻣﺎ ﻛﺎﻥ ﻃﺮﻳﻘﺎً ﺇﱃ ﺍﻪﻠﻟ ﻋﺰ ﻭﺟﻞ‪ ،‬ﻭﻫﺬﺍ ﻣﻌﻨﻰ ﺍﻵﻳﺔ ﻟﻐﺔ‪ ،‬ﻭﺍﻟﻮﺍﺟﺐ ﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﺍﳌﻌﺎ�ﻲ ﺍﻟﻠﻐﻮﻳﺔ‬

‫ﺣﻴﺚ ﱂ ﻳﺼﺢ ﺍﻟﻨﻘﻞ ﻋﻨﻬﺎ ﺷﺮﻋﺎً«)]‪.([٤٠‬‬

‫ﻭﻣﻦ ﺍﻟﻔﺌﺎﺕ ﺍﻟﱵ ﺃﺩﺭﺟﻬﺎ ﰲ ﻫﺬﺍ ﺍﳌﺼﺮﻑ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻓﻘﺎﻝ‪» :‬ﻭﻣﻦ ﲨﻠﺔ ﺳﺒﻴﻞ ﺍﻪﻠﻟ ﺍﻟﺼﺮﻑ ﻋﻠﻰ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺬﻳﻦ ﻳﻘﻮﻣﻮﻥ ﲟﺼﺎﱀ ﺍﳌﺴﻠﻤﲔ ﺍﻟﺪﻳﻨﻴﺔ‪ ،‬ﻓﺈﻥ ﳍﻢ ﰲ‬

‫ﻣﺎﻝ ﺍﻪﻠﻟ �ﺼﻴﺒﺎً‪ ،‬ﺳﻮﺍﺀ ﻛﺎ�ﻮﺍ ﺃﻏﻨﻴﺎﺀ‪ ،‬ﺃﻭ ﻓﻘﺮﺍﺀ‪ ،‬ﺑﻞ ﺍﻟﺼﺮﻑ ﰲ ﻫﺬﻩ ﺍﳉﻬﺔ ﻣﻦ ﻫﺬﻩ ﺍﻷﻣﻮﺭ‪ ،‬ﻷﻥ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺭﺛﺔ ﺍﻷ�ﺒﻴﺎﺀ ﻭﲪﻠﺔ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﲠﻢ ﲢﻔﻆ ﺑﻴﻀﺔ ﺍﻹﺳﻼﻡ‬

‫ﻭﺷﺮﻳﻌﺔ ﺳﻴﺪ ﺍﻷ�ﺎﻡ«)]‪.([٤١‬‬

‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻔﻘﻪ ﺍﻹﺩﺍﺭﻱ ﻭﺍﻻﺟﺘﻤﺎﻋﻲ‪:‬‬

‫ﺃﻣﺎ ﰲ ﺍﺠﻤﻟﺎﻝ ﺍﻹﺩﺍﺭﻱ ﻭﺍﻻﺟﺘﻤﺎﻋﻲ‪ ،‬ﻓﻘﺪ ﺃﻟﻒ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺭﺳﺎﻟﺔ \"ﺍﻟﺪﻭﺍﺀ ﺍﻟﻌﺎﺟﻞ ﰲ ﺩﻓﻊ ﺍﻟﻌﺪﻭ ﺍﻟﺼﺎﺋﻞ\"‪ ،‬ﺷﺨّﺺ ﻣﻦ ﺧﻼﳍﺎ ﺃﺩﻭﺍﺀ ﺍﺠﻤﻟﺘﻤﻊ ﺍﻟﻴﻤﲏ ﺍﻟﱵ‬

‫ﲤﺜﻠﺖ ﰲ ﺍﺳﺘﻔﺤﺎﻝ ﺍﻷﻣﻴﺔ ﺍﻟﺪﻳﻨﻴﺔ ﰲ ﺍﺠﻤﻟﺘﻤﻊ‪ ،‬ﻭﻓﺴﺎﺩ ﺍﻷﺟﻬﺰﺓ ﺍﻹﺩﺍﺭﻳﺔ ﳌﺆﺳﺴﺎﺕ ﺍﻟﺪﻭﻟﺔ ﻭﻫﻴﺎﻛﻠﻬﺎ‪ ،‬ﻭﻣﺎ ﺍﳒﺮ ﻋﻨﻪ ﻣﻦ ﺗﺪﻫﻮﺭ ﺍﺟﺘﻤﺎﻋﻲ‪ .‬ﻭﻗﺪ ﻗﺴﻢ ﺍﺠﻤﻟﺘﻤﻊ‬

‫ﺍﻟﻴﻤﲏ ﰲ ﺩﺭﺍﺳﺘﻪ ﻫﺬﻩ ﺇﱃ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ‪:‬‬

‫ﺭﻋﺎﻳﺎ ﻳﺄﲤﺮﻭﻥ ﺑﺄﻣﺮ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻭﺭﻋﺎﻳﺎ ﺧﺎﺭﺟﻮﻥ ﻋﻦ ﺳﻠﻄﺎﻥ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻭﺳﻜﺎﻥ ﺍﳌﺪﻥ‪ ..‬ﻭﺗﺸﱰﻙ ﻫﺬﻩ ﺍﻟﻔﺌﺎﺕ ﺍﻟﺜﻼﺙ ﰲ ﺍﳉﻬﻞ ﺍﻟﻌﺎﻡ ﺑﺎﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻋﻠﻰ‬

‫ﺗﻔﺎﻭﺕ ﺑﻴﻨﻬﺎ‪ ،‬ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﺃﺩﻯ ﺇﱃ ﺿﻌﻒ ﺍﻻﻟﺘﺰﺍﻡ ﺍﻟﺪﻳﲏ‪ ،‬ﻭﺍﺳﺘﻔﺤﺎﻝ ﺍﻵﻓﺎﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﰲ ﺃﻭﺳﺎﻁ ﺍﺠﻤﻟﺘﻤﻊ ﺍﻟﻴﻤﲏ)]‪.([٤٢‬‬

‫ﻛﻤﺎ �ﺎﻗﺶ ﰲ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ �ﻔﺴﻬﺎ ﺳﺒﺐ ﺍﻟﻔﺴﺎﺩ ﺍﻹﺩﺍﺭﻱ ﻭﻣﻈﺎﻫﺮﻩ‪ ،‬ﻓﺄﻛﺪ ﺃﻥ ﻣﺼﺪﺭ ﺍﳋﻠﻞ ﻫﻮ ﻋﺪﻭﻝ ﺃﻭﱄ ﺍﻷﻣﺮ ﻋﻦ ﺍﻟﻘﻴﺎﻡ ﺑﻮﻇﺎﺋﻔﻬﻢ ﺍﻷﺳﺎﺳﻴﺔ ﻣﻦ ﺣﻔﻆ‬

‫ﺷﺮﻉ ﺍﻪﻠﻟ‪ ،‬ﻭﺇﻗﺎﻣﺘﻪ ﺑﲔ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺍﺳﺘﻐﻼﻝ ﻣﻨﺎﺻﺒﻬﻢ ﺍﻹﺩﺍﺭﻳﺔ ﰲ ﺧﺪﻣﺔ ﺃﻏﺮﺍﺿﻬﻢ ﺍﻟﺸﺨﺼﻴﺔ‪ ،‬ﻭﲢﺴﲔ ﻭﺿﻌﻴﺘﻬﻢ ﺍﳌﺎﻟﻴﺔ ﺣﻴﺚ ﻗﺎﻝ‪» :‬ﻓﺈﻥ ﺍﻷﻣﻮﺭ ﺍﻟﺸﺮﻋﻴﺔ‬

‫ﻭﺍﻟﻔﺮﺍﺋﺾ ﺍﻟﺪﻳﻨﻴﺔ ﻫﻲ ﺍﻟﱵ ﺷﺮﹼﻉ ﺍﻪﻠﻟ �ﺼﺐ ﺍﻷﺋﻤـﺔ ﻭﺍﻟﺴﻼﻃﲔ ﻭﺍﻟﻘﻀﺎﺓ ﻹﻗﺎﻣـﺘﻬﺎ‪ ،‬ﻭﱂ ﻳﺸﺮﹼﻉ �َﺼﹾﺐﹶ ﻫﺆﻻﺀ ﳉﻤﻊ ﺍﳌﺎﻝ ﻣﻦ ﻏﲑ ﻭﺟﻬﻪ‪ ،‬ﻭﻣﺼﺎﺩﺭﺓ ﺍﻟﺮﻋﺎﻳﺎ ﰲ‬

‫ﺃﻣﻮﺍﳍﻢ ﺑﺈﺿﻔﺎﺀ ﻣﺎ ﺃﻭﺟﺒﻪ ﺍﻪﻠﻟ ﻋﻠﻴﻬﻢ«)]‪ ([٤٣‬ﻭﺑﻴﹼﻦ ﺃﻥ ﻣﺴﺆﻭﻟﻴﺔ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ﰲ ﻛﻞ ﻭﻻﻳﺔ ﻗﺪ ﺍﳓﺼﺮﺕ ﰲ ﺛﻼﺛﺔ ﺃﺷﺨﺎﺹ‪ :‬ﻋﺎﻣﻞ‬

‫ﻭﻛﺎﺗﺐ ﻭﻗﺎﺽ‪.‬‬
‫ﺃﻣﺎ ﺍﻟﻌﺎﻣﻞ ﻓﻼ ﻋﻤﻞ ﻟﻪ ﺇﻻ ﺍﺳﺘﺨﺮﺍﺝ ﺍﻷﻣﻮﺍﻝ ﻣﻦ ﺃﻳﺪﻱ ﺍﻟﺮﻋﺎﻳﺎ ﺑﺎﳊﻖ ﻭﺍﻟﺒﺎﻃﻞ‪ ،‬ﻋﺎﺯﻑ ﻋﻦ ﻭﺍﺟﺒﻪ ﺍﻟﻮﻇﻴﻔﻲ ﰲ ﺇﻗﺎﻣﺔ ﺍﻟﻮﺍﺟﺒﺎﺕ ﺍﻟﺪﻳﻨﻴﺔ‪ ،‬ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮﺍﺕ‬

‫ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﺑﻞ ﺇﻥ ﻭﻗﻮﻉ ﺍﻟﺮﻋﺎﻳﺎ ﰲ ﻫﺬﻩ ﺍﳌﻌﺎﺻﻲ ﺃﺣﺐ ﺍﻷﺷﻴﺎﺀ ﺇﱃ ﺍﻟﻌﺎﻣﻞ‪ ،‬ﻷ�ﻪ ﻳﻔﺘﺢ ﻟﻪ ﺫﻟﻚ ﺑﺎﺏ ﺃﺧـﺬ ﺍﻷﻣـﻮﺍﻝ‪ .‬ﺃﻣﺎ ﺍﻟﻜﺎﺗﺐ ﻓﻬﻮ ﺷﺮﻳﻚ ﺍﻟﻌﺎﻣﻞ‪ ،‬ﺇﺫ ﻟﻴﺲ‬

‫ﻟﻪ ﻣﻦ ﺃﻣﺮ ﺇﻻ ﲨﻊ ﺩﻳﻮﺍﻥ ﻳﻜﺘﺐ ﻓﻴﻪ ﺍﳌﻈﺎﱂ ﺍﻟﱵ ﻳﺄﺧﺬﻫﺎ ﺍﻟﻌﺎﻣﻞ ﻣﻦ ﺍﻟﺮﻋﺎﻳﺎ‪ .‬ﺃﻣﺎ ﺍﻟﻘﺎﺿﻲ ﻓﻬﻮ ﺟﺎﻫﻞ ﺑﺎﻟﺸﺮﻉ‪ ،‬ﻭﺑﺄﺣﻜﺎﻡ ﺍﻟﻘﻀﺎﺀ‪ ،‬ﺗﺎﺭﻙ ﳌﺴﺘﻠﺰﻣﺎﺕ ﻭﻇﻴﻔﺘﻪ‬

‫ﻣﻦ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ‪ ،‬ﻭﺩﻓﻊ ﺍﻟﻈﻠﻢ ﻋﻦ ﺍﻟﺮﻋﻴﺔ‪ ،‬ﻭﺍﻷﺧﺬ ﻋﻠﻰ ﻳﺪ ﺍﻟﻈﺎﱂ‪ ،‬ﳘﻪ ﲨﻊ ﺍﻷﻣﻮﺍﻝ ﻣﻦ ﺍﳋﺼﻮﻡ ﻭﺍﻟﺪﻓﺎﻉ ﻋﻦ ﻣﻨﺼﺒﻪ ﺑﺒﻌﻀﻬﺎ)]‪.([٤٤‬‬

‫ﻭﻟﻘﺪ ﺃﺩﻯ ﺍ�ﺘﺸﺎﺭ ﺍﻷﻣﻴﺔ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﺳﺘﻔﺤﺎﻝ ﺍﻟﻔﺴﺎﺩ ﺍﻹﺩﺍﺭﻱ ﰲ ﻣﺆﺳﺴﺎﺕ ﺍﻟﺪﻭﻟﺔ ﻭﺃﺟﻬﺰﲥﺎ‪،‬ﻛﻤﺎ ﺃﻛﺪ ﺍﻟﺸﻮﻛﺎ�ﻲ‪ ،‬ﺇﱃ ﺻﺮﺍﻋﺎﺕ ﺩﺍﺧﻠﻴﺔ ﺃﺩﺕ ﺇﱃ ﺇﺯﻫﺎﻕ‬

‫ﺍﻟﻨﻔﻮﺱ‪ ،‬ﻭﻫﺘﻚ ﺍﶈﺎﺭﻡ‪ ،‬ﻭﺇﻃﺎﺣﺔ ﺍﳌﺪﻥ‪ ،‬ﻛﻤﺎ ﺗﺴﺒﺒﺖ ﰲ ﺃﺯﻣﺎﺕ ﺍﻗﺘﺼﺎﺩﻳﺔ ﺣﺎﺩﺓ ﺃﺩﺕ ﺇﱃ ﺿﻴﻖ ﺍﳌﻌﺎﺵ‪ ،‬ﻭﺗﻘﻄﻊ ﻛﺜﲑ ﻣﻦ ﺃﺳﺒﺎﺏ ﺍﻟﺮﺯﻕ‪ ،‬ﻭﻋﻘﺮ ﺍﳌﻜﺎﺳﺐ‬

‫ﺣﺘﻰ ﺿﻌﻔﺖ ﺃﻣﻮﺍﻝ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﲡﺎﺭﺍﲥﻢ‪ ،‬ﻭﻣﻜﺎﺳﺒﻬﻢ‪ ،‬ﻭﺃﻓﻀﻰ ﺇﱃ ﺫﻫﺎﺏ ﻛﺜﲑ ﻣﻦ ﺍﻷﻣﻼﻙ)]‪.([٤٥‬‬

‫ﻭﻣﺎ ﳝﻴﹼﺰ ﺩﺭﺍﺳﺔ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻟﻠﻮﺿﻊ ﺍﻹﺩﺍﺭﻱ‪ ،‬ﻭﻣﺎ ﺗﺮﺗﺐ ﻋﻠﻴﻪ ﻣﻦ ﺁﺛﺎﺭ ﺍﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻗﺘﺼﺎﺩﻳﺔ ﻭﺳﻴﺎﺳﻴﺔ‪ ،‬ﻫﻮ ﺭﺑﻂ ﻛﻞ ﺫﻟﻚ ﺑﺴﻨﻦ ﺍﻪﻠﻟ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﰲ‬

‫ﺇ�ﺰﺍﻝ ﺍﻟﻌﻘﻮﺑﺎﺕ ﺍﻟﻌﺎﻣﺔ ﻋﻠﻰ ﺍﻷﻓﺮﺍﺩ ﻭﺍﺠﻤﻟﺘﻤﻌﺎﺕ ﻣﻦ ﺟﺮﺍﺀ ﺷﻴﻮﻉ ﺍﳌﻌﺎﺻﻲ‪ ،‬ﻭﺍﳌﺨﺎﻟﻔﺎﺕ‪ ،‬ﻭﺗﻀﻴﻴﻊ ﺃﻭﱄ ﺍﻷﻣﺮ ﻟﺸﻌﲑﺓ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ﺣﻴﺚ‬

‫ﻗﺎﻝ‪» :‬ﻓﺈﳖﺎ ﻗﺪ ﺩﻟﺖ ﺍﻷﺩﻟﺔ ﺍﻟﻘﺮﺁ�ﻴﺔ ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤﺔ ﺍﻟﻨﺒﻮﻳﺔ ﺃﻥ ﺍﻟﻌﻘﻮﺑﺔ ﺍﻟﻌﺎﻣﺔ ﻻ ﺗﻜﻮﻥ ﺇﻻ ﺑﺄﺳﺒﺎﺏ ﺃﻋﻈﻤﻬﺎ ﺍﻟﺘﻬﺎﻭﻥ ﺑﺎﻟﻮﺍﺟﺒﺎﺕ ﻭﻋﺪﻡ ﺍﺟﺘﻨﺎﺏ‬

‫ﺍﳌﻘﺒﺤﺎﺕ‪ ،‬ﻓﺈﻥ ﺍ�ﻀﻢ ﺇﱃ ﺫﻟﻚ ﺗﺮﻙ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ﻣﻦ ﺍﳌﻜﻠّﻔﲔ ﺑﻪ ﻻ ﺳﻴﻤﺎ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻭﺍﻷﻣﺮ ﺍﻟﻘﺎﺩﺭﻳﻦ ﻋﻠﻰ ﺇ�ﻔﺎﺫ ﺍﳊﻖ‪ ،‬ﻭﺩﻓﻊ ﺍﻟﺒﺎﻃﻞ‪،‬‬

‫ﻛﺎ�ﺖ ﺍﻟﻌﻘﻮﺑﺔ ﻗﺮﻳﺒﺔ ﺍﳊﺪﻭﺙ‪ ...‬ﻭﺍﳊﺎﺻﻞ ﺃ�ﻪ ﻻ ﻓﺮﻕ ﺑﲔ ﻣﻦ ﻓﻌﻞ ﺍﳌﻌﺼﻴﺔ‪ ،‬ﻭﺑﲔ ﻣﻦ ﺭﺿﻲ ﲠﺎ ﻭﱂ ﻳﻔﻌﻠﻬﺎ‪ ،‬ﻭﺑﲔ ﻣﻦ ﱂ ﻳﺮﺽ ﲠﺎ‪ ،‬ﻟﻜﻦ ﺗﺮﻙ ﺍﻟﻨﻬﻲ ﻋﻨﻬﺎ ﻣﻊ‬

‫ﻋﺪﻡ ﺍﳌﺴﻘﻂ ﻟﺬﻟﻚ ﻋﻨﻬﻢ‪ ،‬ﻭﻣﻦ ﻛﺎﻥ ﺃﻗﺪﺭ ﻋﻠﻰ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ‪ ،‬ﻛﺎﻥ ﺫ�ﺒﻪ ﺃﺷﺪ‪ ،‬ﻭﻋﻘﻮﺑﺘﻪ ﺃﻋﻈﻢ‪ ،‬ﻭﻣﻌﺼﻴﺘﻪ ﺃﻓﻈﻊ«)]‪.([٤٦‬‬

‫ﻭﳑﺎ ﺣﺎﻭﻟـﻪ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺑﻌﺪ ﻫﺬﺍ‪ ،‬ﻫﻮ ﺇﻋﻄﺎﺀ ﺗﺼﻮﺭ ﻟﻌـﻼﺝ ﻫﺬﻩ ﺍﻷﻣﺮﺍﺽ ﺍﻟﱵ ﺃﺻﺎﺑﺖ ﺃ�ﻈﻤﺔ ﺍﻟﺪﻭﻟﺔ ﻭﺍﺠﻤﻟﺘﻤﻊ‪ ،‬ﻭﻗﺪ ﺃﻗﺎﻡ ﺗﺼﻮﺭﻩ ﻫﺬﺍ ﻋﻠﻰ ﻣﺒﺪﺃﻳﻦ‪:‬‬

‫ﺍﳌﺒﺪﺃ ﺍﻷﻭﻝ‪ :‬ﺇﻟﺰﺍﻣﻴﺔ ﺍﻟﺘﻌﻠﻴﻢ‪ :‬ﺣﻴﺚ �ﺎﺩﻯ ﺑﻀﺮﻭﺭﺓ » ﺑﺬﻝ ﺍﳌﺎﻝ ﰲ ﺇﺻﻼﺡ ﺍﻟﺮﻋﺎﻳﺎ‪ ،‬ﻭﺗﻌﻠﻴﻤﻬﻢ ﻓﺮﺍﺋﺾ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺇﻟﺰﺍﻣﻬﻢ ﲠﺎ‪ ،‬ﻭﺍﻷﺧﺬ ﻋﻠﻰ ﺍﻟﻮﻻﺓ ﰲ ﺍﻷﻗﻄﺎﺭ‬

‫ﺃﻥ ﻳﻜﻮﻥ ﻣﻌﻈﻢ ﺳﻌﻴﻬﻢ‪ ،‬ﻭﻏﺎﻳﺔ ﳘﻬﻢ ﻫﻮ ﺩﻋﺎﺀ ﻣﻦ ﻳﺘﻮﻟﻮﻥ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﺮﻋﺎﻳﺎ ﺇﱃ ﻣﺎ ﺃﻭﺟﺒﻪ ﺍﻪﻠﻟ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﳖﻴﻬﻢ ﻋﻤﺎ ﳖﺎﻫﻢ ﻋﻨﻪ«)]‪ ،([٤٧‬ﻛﻤﺎ ﺍﻋﺘﱪ ﻣﻦ ﻣﻬﻤﺔ‬

‫ﺍﻟﻘﻀﺎﺓ ﺗﻌﻴﲔ ﻣﻌﻠﻢ ﰲ ﻛﻞ ﻗﺮﻳﺔ ﻳﻌﻠﻢ ﺃﻫﻠﻬﺎ ﻓﺮﺍﺋﺾ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺍﻟﻌﻠﻮﻡ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺸﺮﻋﻲ)]‪.([٤٨‬‬

‫ﺍﳌﺒﺪﺃ ﺍﻟﺜﺎ�ﻲ‪ :‬ﺿﺒﻂ ﺷﺮﻭﻁ ﺗﻮﱄ ﺍﳌﻨﺎﺻﺐ ﺍﻟﻌﺎﻣﺔ ﻻﺳﻴﻤﺎ ﻣﻨﺼﺐ ﺍﻟﻘﻀﺎﺀ ﻓﻘﺎﻝ‪» :‬ﻭﺍ�ﺘﺨﺎﺏ ﺍﻟﻘﻀﺎﺓ ﰲ ﻛﻞ ﻗﻄﺮ ﺃﻭﻻً ﳑﻦ ﲨﻊ ﺍﻪﻠﻟ ﳍﻢ ﺑﲔ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻌﻤﻞ‪،‬‬

‫ﻭﺍﻟﺰﻫﺪ ﻭﺍﻟﻮﺭﻉ‪ ،‬ﻭﻳﻜﻮ�ﻮﻥ ﺛﺎ�ﻴﺎً ﻣﻦ ﺍﻟﺒﺎﺫﻟﲔ �ﻔﻮﺳﻬﻢ ﻹﺻﻼﺡ ﺍﻟﺮﻋﺎﻳﺎ ﻭﺗﻌﻠﻴﻤﻬﻢ ﻓﺮﺍﺋﺾ ﺍﻪﻠﻟ‪ ،‬ﻭﺩﻓﻊ ﺍﳌﻈﺎﱂ ﺍﻟﻮﺍﺭﺩﺓ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﻳﻘﺒﻀﻮﻥ ﻣﺎ ﺃﻭﺟﺐ ﺍﻪﻠﻟ ﻋﻠﻴﻬﻢ‪ ،‬ﻓﺈﻥ‬

‫ﰲ ﺫﻟﻚ ﻣﺎ ﻫﻮ ﺃ�ﻔﻊ ﻣﻦ ﺍﻷﺷﻴﺎﺀ ﺍﻟﱵ ﺗﺆﺧﺬ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﻈﻠﻢ«)]‪.([٤٩‬‬

‫ﺇﻥ ﺍﻟﺪﺍﺭﺱ ﻟﺮﺳﺎﻟﺔ \"ﺍﻟﺪﻭﺍﺀ ﺍﻟﻌﺎﺟﻞ ﰲ ﺩﻓﻊ ﺍﻟﻌﺪﻭ ﺍﻟﺼﺎﺋﻞ\" ﻳﻜﺘﺸﻒ ﺃﻥ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻋﺎﰿ ﻣﻦ ﺧﻼﳍﺎ ﺇﺷﻜﺎﻟﻴﺔ ﻣﺘﻘﺪﻣﺔ ﻋﻠﻰ ﺯﻣﺎ�ﻪ‪ .‬ﻭﻫﻲ ﺇﺷﻜﺎﻟﻴﺔ‬

‫ﺃﺳﺲ ﺍﻟﺘﻘﺪﻡ ﻭﺃﺳﺒﺎﺏ ﺍﻟﺘﺨﻠﻒ‪ ،‬ﺇﺫ ﻋﺪ ﻣﺒﺪﺃ ﺍﻻﻟﺘﺰﺍﻡ ﺍﻟﺪﻳﲏ‪ ،‬ﻭﺍﻟﻌﺪﺍﻟﺔ‪ ،‬ﻭﻋﺪﻡ ﺍﻻﺳﺘﺒﺪﺍﺩ‪ ،‬ﺷﺮﻁ ﰲ ﺑﻨﺎﺀ ﺃ�ﻈﻤﺔ ﺍﻟﺪﻭﻟﺔ ﺍﳌﺨﺘﻠﻔﺔ )ﺍﻟﺴﻴﺎﺳﻴﺔ‪ ،‬ﺍﻻﻗﺘﺼﺎﺩﻳﺔ‪،‬‬

‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﺍﻹﺩﺍﺭﻳﺔ(‪ ..‬ﻭﻫﺬﻩ ﺍﳌﺒﺎﺩﺉ ﺫﺍﲥﺎ ﻫﻲ ﺍﻟﱵ ﺗﺒﻠﻮﺭﺕ ﻓﻴﻤﺎ ﺑﻌﺪ ﻋﻨﺪ ﺭﺟﺎﻻﺕ ﺍﻹﺻﻼﺡ‪ :‬ﺍﻷﻓﻐﺎ�ﻲ‪ ،‬ﳏﻤﺪ ﻋﺒﺪﻩ‪ ،‬ﺍﻟﻜﻮﺍﻛﱯ‪ ،‬ﻭﻏﲑﻫﻢ‪ ،‬ﻟﺘﻜﻮﻥ‬

‫ﺃﺳﺲ ﺍﻟﻨﻬﻀﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﺪﻳﺜﺔ‪.‬‬

 ‫ﺇﻥ ﺗﺒﲏ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﳌﺒﺪﺃ ﺍﻻﺟﺘﻬﺎﺩ‪ ،‬ﻭﳑﺎﺭﺳﺘﻪ ﻟﻠﻮﻇﺎﺋﻒ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﺟﻌﻠﺘﻪ ﳛﺮﺹ ﻋﻠﻰ ﻣﻌﺎﳉﺔ ﻣﺸﺎﻛﻞ ﻭﺍﻗﻌﻪ ﺍﻻﺟﺘﻤﺎﻋﻲ‪ ،‬ﻛﺎﻟﻈﻠﻢ ﺍﻹﺩﺍﺭﻱ ﺍﻟﻨﺎﺗﺞ ﻋﻦ‬

‫ﻋﺒﺚ ﺭﺟﺎﻝ ﺍﳉﻬﺎﺯ ﺍﳊﺎﻛﻢ‪ ،‬ﻭﺍﻟﻈﻠﻢ ﺍﳌﺎﱄ ﺍﳌﺘﻤﺜﻞ ﰲ ﺍﻟﺘﻌﺴﻒ ﰲ ﺍﻟﻀﺮﺍﺋﺐ‪ ،‬ﻭﺍﻟﻈﻠﻢ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻛﺎﻟﺘﺤﺎﻳﻞ ﻋﻠﻰ ﻣﲑﺍﺙ ﺍﳌﺮﺃﺓ ﺑﺎﺳﻢ ﺍﻟﻮﺻﺎﻳﺎ ﻭﺍﻟﻨﺬﻭﺭ ﻭﻏﲑﻫﺎ‪،‬‬

‫ﻛﻞ ﻫﺬﻩ ﺍﻟﻘﻀﺎﻳﺎ ﺟﻌﻠﺖ ﻣﻦ ﻋﻨﺼﺮ ﺍﻟﻮﺍﻗﻊ ﻣﻌﻄﻰ ﺃﺳﺎﺳﻴﺎً ﰲ ﺻﻴﺎﻏﺘﻪ ﻟﻸﺣﻜﺎﻡ‪.‬‬

‫‪-------------------------------------‬‬
‫)]‪ ([١٩‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ص‪.١٥٥ -١٥٤‬‬
‫)]‪ ([٢٠‬اﻧﻈﺮ‪ :‬ﺣﺴﻦ اﻟﺘﺮاﺑﻲ‪"\ ،‬ﻗﺮاءة أﺻﻮﻟﻴﺔ ﻓﻲ اﻟﻔﻘﻪ اﻹﺳﻼﻣﻲ اﻟﺴﻴﺎﺳﻲ\"‪ ،‬ﺑﺤﺚ ﻣﻘﺪم ﺿﻤﻦ ﻣﺠﻠﺔ اﻟﺘﺠﺪﻳﺪ اﻟﺘﻲ ﺗﺼﺪرهﺎ اﻟﺠﺎﻣﻌﺔ اﻹﺳﻼﻣﻴﺔ اﻟﻌﺎﻟﻤﻴﺔ ﻣﺎﻟﻴﺰﻳﺎ‪ ،‬اﻟﺴﻨﺔ اﻟﺜﺎﻧﻴﺔ‪ ،‬اﻟﻌﺪد اﻟﺜﺎﻟﺚ‪ ،‬ﻓﺒﺮاﻳﺮ‬
‫‪ ،١٩٩٨‬ص‪.٧٦‬‬
‫ﻼ ﺑﺘﺼﺮف ﻋﻦ ﻋﺒﺪ اﻟﻐﻨﻲ ﻗﺎﺳﻢ اﻟﺸﺮاﺟﻲ‪ ،‬اﻹﻣﺎم اﻟﺸﻮآﺎﻧﻲ ﺣﻴﺎﺗﻪ وﻓﻜﺮﻩ‪ ،‬ص‪.٣٦٠-٣٥٨‬‬ ‫)]‪ ([٢١‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬ﻋﻘﺪ اﻟﺠﻤﺎن ﻓﻲ ﺷﺄن ﺣﺪود اﻟﺒﻠﺪان )ﻣﺨﻄﻮط(‪ ،‬ص‪ ، ١٥٢-١٥١‬ﻧﻘ ً‬
‫ﻼ ﻋﻦ ﻋﺒﺪ اﻟﻐﻨﻲ ﻗﺎﺳﻢ اﻟﺸﺮاﺟﻲ‪ ،‬ص‪.٣٦٣‬‬ ‫)]‪ ([٢٢‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸـﻮآﺎﻧﻲ‪ ،‬رﻓﻊ اﻷﺳﺎﻃﻴﻦ ﻓﻲ ﺣﻜﻢ اﻻﺗﺼﺎل ﺑﺎﻟﺴﻼﻃﻴﻦ )ﻣﺨﻄﻮط( ص‪ ،٢٩‬ﻧﻘ ً‬
‫)]‪ ([٢٣‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ص‪.٣٦٤‬‬
‫)]‪ ([٢٤‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ص‪.٣٦٢-٣٦١‬‬
‫)]‪ ([٢٥‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ص‪.٣٦١‬‬
‫)]‪ ([٢٦‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ص‪.٣٦٢‬‬
‫)]‪ ([٢٧‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬دﻳﻮان اﻟﺸﻮآﺎﻧﻲ‪ :‬أﺳﻼك اﻟﺠﻮهﺮ‪ ،‬ص ‪ ١٨٧‬ـ ‪.١٨٨‬‬
‫)]‪ ([٢٨‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬أدب اﻟﻄﻠﺐ و ﻣﻨﺘﻬﻰ اﻷرب ‪ ،‬ص‪.٣٧‬‬
‫)]‪ ([٢٩‬ﺣﺴﻦ ﻋﺒﺪ اﷲ اﻟﻌﻤﺮي‪ ،‬اﻹﻣﺎم اﻟﺸﻮآﺎﻧﻲ راﺋﺪ ﻋﺼﺮﻩ‪ ،‬ص‪.١٢٠‬‬
‫)]‪ ([٣٠‬ﻧﺸﺮ ﺣﺴﻦ ﻋﺒﺪ اﷲ اﻟﻌﻤﺮي اﻟﻮﺛﻴﻘﺔ اﻟﺘﻲ ﺗﻀﻤﻨﺖ ﻧﺺ اﻟﻤﺮﺳﻮم ﻓﻲ آﺘﺎﺑﻪ ﺳﺎﻟﻒ اﻟﺬآﺮ ﻷول ﻣﺮة ﻓﻲ ﻗﺴﻢ اﻟﻤﻠﺤﻘﺎت‪ ،‬ص‪٤٦٣‬ـ‪.٤٦٦‬‬
‫)]‪ ([٣١‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ص‪.٤٦٤‬‬
‫)]‪ ([٣٢‬ﻧﻔﺴﻪ‪.‬‬
‫)]‪ ([٣٣‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ص‪.٤٦٥-٤٦٤‬‬
‫)]‪ ([٣٤‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ص‪.٤٦٥‬‬
‫)]‪ ([٣٥‬اﻧﻈﺮ اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ص‪.٤٦٦‬‬
‫)]‪ ([٣٦‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬اﻟﺴﻴﻞ اﻟﺠﺮار اﻟﻤﺘﺪﻓﻖ ﻋﻠﻰ ﺣﺪاﺋﻖ اﻷزهﺎر‪.٥٢٠/٤ ،‬‬
‫)]‪ ([٣٧‬ﻧﻔﺴﻪ‪.‬‬
‫ﻼ ﻋﻦ ﻋﺒﺪ اﻟﻐﻨﻲ ﻗﺎﺳﻢ اﻟﺸﺮاﺟﻲ‪ ،‬اﻹﻣﺎم اﻟﺸﻮآﺎﻧﻲ ﺣﻴﺎﺗﻪ وﻓﻜﺮﻩ‪ ،‬ص‪.٣٧٥‬‬ ‫)]‪ ([٣٨‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬أﻣﻨﺎء اﻟﺸﺮﻳﻌﺔ‪ ،‬ص‪ .٢٠٧‬ﻧﻘ ً‬
‫)]‪ ([٣٩‬ﻋﺒﺪ اﻟﻐﻨﻲ ﻗﺎﺳﻢ اﻟﺸﺮاﺟﻲ‪ ،‬اﻹﻣﺎم اﻟﺸﻮآﺎﻧﻲ ﺣﻴﺎﺗﻪ وﻓﻜﺮﻩ‪ ،‬ص‪.٣٨٠‬‬
‫ﻼ ﻣﺤﻤﺪ اﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬ﺑﻠﻮغ اﻟﺴﺎﺋﻞ أﻣﺎﻧﻴﻪ ﺑﺎﻟﺘﻜﻠﻢ ﻓﻲ اﻟﻤﺼﺎرف اﻟﺜﻤﺎﻧﻴﺔ )ﻣﺨﻄﻮط( ص‪.٨-٧‬‬ ‫)]‪ ([٤٠‬ﻧﻔﺴﻪ؛ ﻧﻘ ً‬
‫ﻼ ﻋﻦ‪ :‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ص‪.٣٨١‬‬ ‫)]‪ ([٤١‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬وﺑﻞ اﻟﻐﻤﺎم )ﻣﺨﻄﻮط( ص‪ .١٣٠‬ﻧﻘ ً‬
‫)]‪ ([٤٢‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬اﻟﺪواء اﻟﻌﺎﺟﻞ ﻓﻲ دﻓﻊ اﻟﻌﺪو اﻟﺼﺎﺋﻞ‪ ،‬ص ‪.٣٧-٢٩‬‬
‫)]‪ ([٤٣‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ص‪.٣٦‬‬
‫)]‪ ([٤٤‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ص‪ ٣٣-٣٠‬ﺑﺘﺼﺮف‪.‬‬
‫)]‪ ([٤٥‬اﻧﻈﺮ اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ص‪.٢٨‬‬
‫)]‪ ([٤٦‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ص‪٢٧‬ـ‪.٢٨‬‬
‫)]‪ ([٤٧‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ص‪.٣٥‬‬
‫)]‪ ([٤٨‬ﻧﻔﺴﻪ‪.‬‬
‫)]‪ ([٤٩‬ﻧﻔﺴﻪ‬
 ‫ﺍﻟﺸﻮﻛﺎ�ﻲ ﻓﻘﻴﻬﺎً‬

‫ﺳﻠﺴﻠﺔ ﻛﺘﺐ ﺍﻷﻣﺔ « ﻣﻌﺎﱂ ﲡﺪﻳﺪ ﺍﳌﻨﻬﺞ ﺍﻟﻔﻘﻬﻲ ﳕﻮﺫﺝ ﺍﻟﺸﻮﻛﺎ�ﻲ « ﺍﻟﻔﺼﻞ ﺍﻟﺮﺍﺑﻊ ‪ -‬ﻣﻈﺎﻫﺮ ﺍﻟﺘﺠﺪﻳﺪ ﺍﻟﻔﻘﻬﻲ ﻋﻨﺪ ﺍﻟﺸﻮﻛﺎ�ﻲ ‪ -‬ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ‪ :‬ﲡﺪﻳﺪ‬

‫ﺍﻟﻔﻜﺮ ﺍﻟﱰﺑﻮﻱ ﺍﻟﻔﻘﻬﻲ «‬

‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ‪ :‬ﲡﺪﻳﺪ ﺍﻟﻔﻜﺮ ﺍﻟﱰﺑﻮﻱ ﺍﻟﻔﻘﻬﻲ‬

‫ﻟﻘﺪ ﺍﻛﺘﻔﺖ ﺍﳌﺪﺭﺳﺔ ﺍﻟﻔﻘﻬﻴﺔ ‪ -‬ﲜﻤﻴﻊ ﻣﺬﺍﻫﺒﻬﺎ ‪ -‬ﰲ ﻋﺼـﻮﺭ ﺍﻟﺘﻘﻠﻴﺪ ﲟﺎ ﺃ�ﺘﺠﻪ ﻣﺆﺳﺴﻮ ﺍﳌﺬﺍﻫﺐ‪ ،‬ﻭﺗﻼﻣﺬﲥﻢ‪ ،‬ﰲ ﻣﻴﺎﺩﻳﻦ ﺍﻟﻌﻠﻮﻡ ﻭﻃﺮﺍﺋﻖ ﺍﻟﺘﻌﻠﻴﻢ‪ ،‬ﻭﺻﺎﺭ‬

‫ﺍﻻﺟﺘﻬﺎﺩ ﻓﻴﻤﺎ ﺍ�ﺘﺸﺮ ﻭﺍﺳﺘﻘﺮ ﺍﺑﺘﺪﺍﻋﺎً ﻭﺧﺮﻭﺟﺎً ﻋﻦ ﺗﻌﺎﻟﻴﻢ ﺍﳌﺬﻫﺐ‪ ،‬ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﺃﺩﻯ ﺇﱃ ﺗﻘﻮﻗﻊ ﺍﻟﻔﻜﺮ ﺍﻟﻔﻘﻬﻲ ﺩﺍﺧﻞ ﺍﻹﻃﺎﺭ ﺍﳌﺬﻫﱯ‪ ،‬ﻭﻇﻬﻮﺭ ﺃﺧﻼﻗﻴﺎﺕ ﻏﲑ‬

‫ﺇﺳﻼﻣﻴﺔ ﺣﻜﻤﺖ ﺍﳊﺮﻛﺔ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﻔﻜﺮﻳﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﰲ ﺇﻃﺎﺭ ﺍﳌﺪﺭﺳﺔ ﺍﻟﻔﻘﻬﻴﺔ ﻛﺎﻥ ﺃﳘﻬﺎ‪ :‬ﺇ�ﻜﺎﺭ ﺍﳌﺬﺍﻫﺐ ﺍﻟﺘﻔﺎﻋﻞ ﻣﻊ ﺑﻌﻀﻬﺎ ﺑﻌﻀﺎً‪ ،‬ﻭﳖﻲ‬

‫ﺍﻷﺗﺒﺎﻉ ﻋﻦ ﺍﻹﻃﻼﻉ ﻋﻠﻰ ﻣﺎ ﻋﻨﺪ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻓﺄﺻﺒﺤﺖ ﺍﳊﺮﻛﺔ ﺍﻟﻌﻠﻤﻴﺔ ﲜﻤﻴﻊ ﻣﻜﻮﹼ�ﺎﲥﺎ ﳎﻨﺪﺓ ﳋﺪﻣﺔ ﺍﳌﺬﻫﺐ ﺍﳌﺘﺒﻊ‪ ،‬ﻭﺻﺎﺭﺕ ﺍﻟﺪﺭﻭﺱ ﺗﻠﻘﻰ‪ ،‬ﻭﺍﳌﺆﻟﻔﺎﺕ‬

‫ﺗﻜﺘﺐ �ﺼﺮﺓ ﻟﻠﻤﺬﺍﻫﺐ ﺍﳌﺘﺒﻌﺔ ﻭﺗﻔﻨﻴﺪﺍً ﻟﻠﻤﺨﺎﻟﻔﺔ‪ .‬ﻭﺍ�ﻌﻜﺲ ﻫﺬﺍ ﺍﻟﻮﺿﻊ ﺍﻟﱰﺑﻮﻱ ﺍﻟﺬﻱ ﺃ�ﺘﺠﻪ ﻣﺒﺪﺃ ﺍﻟﺘﻘﻠﻴﺪ ﻭﺍﻟﺘﻌﺼﺐ ﺍﳌﺬﻫﱯ ﻋﻠﻰ ﺍﻟﱰﺑﻴﺔ ﺍﻟﻔﻘﻬﻴﺔ‬

‫ﻭﻣﻨﺎﻫﺠﻬﺎ‪ ،‬ﻭﺃﺩﻯ ﺇﱃ ﲡﺎﻭﺯ ﻛﺜﲑ ﻣﻦ ﻣﺒﺎﺩﺉ ﺍﻟﺘﻌﻠﻢ ﻭ�ﻈﺮﻳﺎﺕ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﱵ ﺑﻨﻴﺖ ﻋﻠﻴﻬﺎ ﺍﻟﻌﻠﻮﻡ ﰲ ﺍﻟﻘﺮﻭﻥ ﺍﻷﻭﱃ)]‪.([٥٠‬‬

‫ﻭﻗﺪ ﺩﻓﻊ ﻫﺬﺍ ﺍﻟﻮﺍﻗﻊ ﺍﻟﺬﻱ ﺁﻝ ﺇﻟﻴﻪ ﺍﻟﻔﻜﺮ ﺍﻟﱰﺑﻮﻱ ﺍﻟﻔﻘﻬﻲ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺇﱃ ﺗﺄﻟﻴﻒ ﻛﺘﺎﺑﻪ \"ﺃﺩﺏ ﺍﻟﻄﻠﺐ ﻭﻣﻨﺘﻬﻰ ﺍﻷﺩﺏ\" ﰲ ﳎﺎﻝ ﺍﻟﱰﺑﻴﺔ ﻭﺍﻟﺘﻌﻠﻴﻢ‪ ،‬ﲠﺪﻑ‬

‫ﻣﻌﺎﳉﺔ ﻣﻀﺎﻋﻔﺎﺕ ﺍﻟﺘﻘﻠﻴﺪ ﻭﺍﻟﺘﻌﺼﺐ ﰲ ﺍﻟﻔﻜﺮ ﺍﻟﱰﺑﻮﻱ ﻋﻤﻮﻣﺎً‪ ،‬ﻭﺍﻟﻔﻘﻬﻲ ﻋﻠﻰ ﻭﺟـﻪ ﺍﳋﺼﻮﺹ‪ ،‬ﺇﺩﺭﺍﻛﺎً ﻣﻨﻪ ﺃﻥ ﻋﻘﻠﻴﺔ ﺍﻟﺘﻘﻠـﻴﺪ‪ ،‬ﻭﻣﺎ ﺃ�ﺘﺠﺘﻪ ﻣﻦ ﺗﻌﺼﺐ‬

‫ﻣﺬﻫﱯ‪ ،‬ﻗﺪ ﺃﺛﺮﺕ ﺑﻞ ﲢﻜﻤﺖ ﰲ ﻣﻨﻄﻖ ﺍﻟﺒﺤﺚ‪ ،‬ﻭﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﻔﻘﻬﻲ‪ ،‬ﻭﺃﻥ ﳎﺮﺩ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﻻﺟﺘﻬﺎﺩ ﻭﲢﻘﻴﻖ ﺍﳌﻨﻬﺠﻴﺔ ﺍﻷﺻﻮﻟـﻴﺔ ﻻ ﻳﻜﻔﻲ ﻟﺒﻌﺚ ﻓﻘﻪ ﻳﺘﻌﺎﻣﻞ ﻣﻊ‬

‫�ﺼﻮﺹ ﺍﻟﺸﺮﻉ‪ ،‬ﻭﻳﺘﻔﺎﻋﻞ ﻣﻊ ﺣﺎﺟﺎﺕ ﺍﺠﻤﻟﺘﻤﻊ‪ ،‬ﺑﻞ ﺍﻷﻣﺮ ﻳﻘﺘﻀﻲ ﺇﺿﺎﻓﺔ ﺣﻠﻘﺔ ﺟﺪﻳﺪﺓ ﳊﻠﻘﺎﺕ ﺍﻟﺘﺠﺪﻳﺪ ﺍﻟﺴﺎﺑﻘـﺔ‪ ،‬ﺃﻻ ﻭﻫﻲ‪ :‬ﲡﺪﻳﺪ ﺍﻟﻔﻜﺮ ﺍﻟﱰﺑﻮﻱ ﺍﻟﻔﻘﻬﻲ‪.‬‬

‫ﻭﻛﺎ�ﺖ ﻣﻌﺎﳉﺔ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﳌﻀﺎﻋﻔﺎﺕ ﺍﻟﺘﻘﻠﻴﺪ ﻭﺍﻟﺘﻌﺼﺐ ﺍﳌﺬﻫﱯ ﰲ ﺍﻟﻔﻜﺮ ﺍﻟﱰﺑﻮﻱ ﺍﻟﻔﻘﻬﻲ ﻣﻦ ﺯﺍﻭﻳﺘﲔ‪ :‬ﺍﻷﻭﱃ‪ :‬ﲡﺪﻳﺪ ﻣﻨﺎﻫﺞ ﺍﻟﺘﺪﺭﻳﺲ ﺍﻟﻔﻘﻬﻲ‪ ،‬ﺍﻟﺜﺎ�ﻴﺔ‪:‬‬

‫ﲡﺪﻳﺪ ﻣﻨﻬﺞ ﺍﻟﺘﺄﻟﻴﻒ ﺍﻟﻔﻘﻬﻲ‪.‬‬

‫ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ‪ :‬ﲡﺪﻳﺪ ﻣﻨﺎﻫﺞ ﺍﻟﺘﺪﺭﻳﺲ ﺍﻟﻔﻘﻬﻲ‪:‬‬

‫ﻟﻘﺪ ﺃﺛّﺮ ﺍﳌﻔﻬﻮﻡ ﺍﳌﺬﻫﱯ ﻟﻠﱰﺑﻴﺔ‪ ،‬ﺍﻟﺬﻱ �ﺸﺄ ﰲ ﻋﺼﻮﺭ ﺍﻟﺘﻘﻠﻴﺪ‪ ،‬ﻋﻠﻰ ﺍﳌﻨﺎﻫﺞ ﺍﻟﱰﺑﻮﻳﺔ ﻭﻣﺆﺳﺴﺎﺕ ﺍﻟﺘﻌﻠﻴﻢ‪ ،‬ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﺟﻌﻞ ﺍﻟﻔﻜﺮ ﺍﻟﱰﺑﻮﻱ ﺍﻟﻔﻘﻬﻲ ﻳﻘﻮﻡ ﻋﻞ‬

‫ﺍﳋﺼﺎﺋﺺ ﺍﻵﺗﻴﺔ‪:‬‬

‫‪ -‬ﺍﺑﺘﻨﺎﺀ ﻣﺆﺳﺴﺎﺕ ﺍﻟﺘﻌﻠﻴﻢ ﻋﻠﻰ ﻣﻨﺎﻫﺞ ﻣﺬﻫﺒﻴﺔ ﺍﻟﻄﺎﺑﻊ‪ ،‬ﺗﻠﺘﺰﻡ ﺑﺘﻌﻠﻴﻢ ﻣﺬﻫﺐ ﻣﻌﻴﹼﻦ‪ ،‬ﺭﺍﻓﻀﺔ ﺃﻱ ﺗﻔﺎﻋﻞ ﻣـﻊ ﺍﳌﺬﺍﻫﺐ ﺍﻷﺧـﺮﻯ‪ .‬ﻭﻫﻮ ﻣﺎ ﺟﻌﻞ ﻛﻞ ﻣﺬﻫﺐ‬

‫ﳛﺪﺩ ﺗﺼﻮﺭﺍً ﺟﺰﺋﻴﺎً ﻟﻠﱰﺑﻴﺔ ﺍﻟﻔﻘﻬﻴﺔ ﻻ ﻳﺘﻌﺪﻯ ﺣﺪﻭﺩ ﺍﻹﻃﺎﺭ ﺍﳌﺬﻫﱯ ﺍﻟﺬﻱ ﺣﺼﺮ �ﻔﺴﻪ ﻓﻴﻪ‪.‬‬
‫‪ -‬ﺿﻌﻒ ﺻﻠﺔ ﺍﻟﻔﻘﻪ ﺑﺎﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻷﺧﺮﻯ‪ ،‬ﻛﺄﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ ،‬ﻭﺍﳊﺪﻳﺚ‪ ،‬ﻭﻋﻠﻢ ﺍﻟﻜﻼﻡ‪ ،‬ﻭﻏﲑﻫﺎ‪ ،‬ﳑﺎ ﺃﻓﺮﺯ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻟﻘﻀﺎﻳﺎ ﺍﳌﻄﺮﻭﺣﺔ ﺑﺘﺼﻮﺭ ﺟﺰﺋﻲ ﺃﻭﻗﻊ‬

‫ﺍﻟﻔﻜﺮ ﺍﻟﱰﺑﻮﻱ ﺍﻹﺳﻼﻣﻲ ﻋﻤﻮﻣﺎً ﰲ ﺇﺷﻜﺎﻟﻴﺔ ﺍﻟﺘﻤﺰﻕ ﺍﳌﻌﺮﰲ ﺍﻟﺬﻱ ﻛﺎﻥ ﺃﺣﺪ ﺃﺳﺒﺎﺏ ﲨﻮﺩﻩ‪.‬‬

‫‪ -‬ﻗﻄﻊ ﺍﻟﺼﻠﺔ ﺑﲔ ﺍﻟﻔﻘﻪ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻟﻌﻘﻠﻴﺔ‪ ،‬ﺑﺴﺒﺐ ﺭﺩ ﺍﻟﻔﻌﻞ ﺍﻟﺴﻠﱯ ﲡﺎﻩ ﻃﻐﻴﺎﻥ ﺍﻟﺘﻴﺎﺭﺍﺕ ﺍﻟﻔﻠﺴﻔﻴﺔ ﻭﺍﻟﻌﻘﺪﻳﺔ‪ ،‬ﳑﺎ ﺃﻓﺮﺯ ﻓﻘﺪﺍﻥ ﺍﻟﺘﻮﺍﺯﻥ ﺑﲔ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﻟﻌﻠﻮﻡ‬

‫ﺍﻟﻄﺒﻴﻌﻴﺔ‪ ،‬ﺇﺫ ﺍﻗﺘﺼﺮﺕ ﺍﳌﺪﺍﺭﺱ ﺍﻟﻘﺎﺋﻤﺔ ﻋﻠﻰ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ ﻭﺍﻟﻠﻐﺔ‪ ،‬ﻭ�ﻈﺮﺕ ﺑﺎﺭﺗﻴﺎﺏ ﺇﱃ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻄﺒﻴﻌﻴﺔ ﻭﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ .‬ﻭﻟﻘﺪ ﺗﺒﻨﻰ ﻫﺬﺍ ﺍﳌﻔﻬﻮﻡ‬

‫ﺍﻟﻀﻴﹼﻖ ﳌﻨﻬﺎﺝ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﻔﻘﻬﻲ ﺍﻟﻜﺜﲑ ﻣﻦ ﳑﺜﻠﻲ ﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﱰﺑﻮﻳﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺑﻌﺪ ﺍﻹﻣﺎﻡ ﺃﺑﻲ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‪ ،‬ﻭﻋﻠﻰ ﺭﺃﺳﻬﻢ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﲨﺎﻋﺔ ﰲ ﻛﺘﺎﺑﻪ \"ﺗﺬﻛﺮﺓ ﺍﻟﺴﺎﻣﻊ‬

‫ﻭﺍﳌﺘﻜﻠﻢ\"‪ ،‬ﺇﺫ ﺣﺼﺮ ﺍﻟﺘﻜﻮﻳﻦ ﺍﻟﻔﻘﻬﻲ ﰲ ﻃﻠﺐ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﺩﻭﻥ ﻏﲑﻫﺎ)]‪.([٥١‬‬

‫‪ -‬ﻋﺪﻡ ﺗﺼﻨﻴﻒ ﻃﻠﺒﺔ ﺍﻟﻌﻠﻢ ﺇﱃ ﻃﺒﻘﺎﺕ‪ ،‬ﻭﲢﺪﻳﺪ ﺑﺮ�ﺎﻣﺞ ﻛﻞ ﻃﺒﻘﺔ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺗﺴﺒﺐ ﰲ ﻏﻴﺎﺏ ﺍﻟﺘﺤﺪﻳﺪ ﺍﻟﻌﻠﻤﻲ ﻷﻫﺪﺍﻑ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﰲ ﻣﺮﺍﺣﻞ ﺍﻟﻄﻠﺐ‬

‫ﺍﳌﺨﺘﻠﻔﺔ‪ ،‬ﻭﺍﻻﻗﺘﺼﺎﺭ ﻋﻠﻰ ﺑﻴﺎﻥ ﺍﳍﺪﻑ ﺍﻟﻌﺎﻡ ﻟﻠﺘﻌﻠﻢ‪ ،‬ﻭﻫﻮ ﺇﺭﺍﺩﺓ ﺍﳋﲑ ﻟﻠﻨﻔﺲ‪ ،‬ﻭﺍﻟﻨﺎﺱ‪ ،‬ﻭﺍﻟﺘﻌﻠﻢ ﻣﻦ ﺃﺟﻞ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﺍﳌﻘﺎﺻﺪ ﺍﳉﺎ�ﺒﻴﺔ ﺍﻟﱵ ﺗﺼﺮﻑ‬

‫ﻃﺎﻟﺐ ﺍﻟﻌﻠﻢ ﻋﻦ ﻏﺎﻳﺘﻪ ﺍﻷﺳﺎﺳﻴﺔ‪ :‬ﻛﺠﻤﻊ ﺍﳌﺎﻝ‪ ،‬ﻭﺍﻟﺮﻏﺒﺔ ﰲ ﺍﻟﺮﻳﺎﺳﺔ‪.‬‬

‫ﺇﻥ ﻫﺬﻩ ﺍﳋﺼﺎﺋﺺ ﳎﺘﻤﻌﺔ ﺟﻌﻠﺖ ﺍﻟﻔﻜﺮ ﺍﻟﱰﺑﻮﻱ ﺍﻟﻔﻘﻬﻲ ﺑﻌﺪ ﺃﺑـﻲ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ ﻳﺘﻨﺎﻭﻝ ﺍﻹ�ﺴﺎﻥ ﺍﻟﻔﻘﻴﻪ ﺍﻟﺬﻱ ﻳﻨﺤﺼﺮ ﺩﻭﺭﻩ ﰲ �ﺸﺮ ﺍﳌﺬﻫﺐ‪ ،‬ﻭﰲ ﺍﻻﳓﺼﺎﺭ‬

‫ﺩﺍﺧﻞ ﺑﻌﺾ ﺍﻟﻌﻠﻮﻡ ﻭﺍﻟﺘﻔﻘﻪ ﻓﻴﻬﺎ)]‪.([٥٢‬‬

‫ﻭﻟﻘﺪ ﺃﺣﺴﻦ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺍﻟﺘﻌﺒﲑ ﻋﻦ ﻫﺬﻩ ﺍﻟﻨﻘﺎﺋﺺ ﺍﻟﱵ ﺃﺻﺎﺑﺖ ﻣﻨﺎﻫﺞ ﺍﻟﱰﺑﻴﺔ ﺍﻟﻔﻘﻬﻴﺔ ﰲ ﻋﺼﻮﺭ ﺍﻟﺘﻘﻠﻴﺪ ﻣﻦ ﺧﻼﻝ ﻭﺻﻔﻪ ﳋﺮﳚﻲ ﻫﺬﻩ ﺍﳌﻨﺎﻫﺞ ﺣﻴﺚ‬

‫ﻗﺎﻝ‪ ...» :‬ﻋﺎﻃﻞ ﻋﻦ ﻛﻞ ﻣﻌﻘﻮﻝ ﻭﻣﻨﻘﻮﻝ‪ ،‬ﱂ ﲢﻆ ﻣﻦ ﻋﻠﻢ ﺍﻟﻔﻘﻪ ﺍﻟﺬﻱ ﺃﻟﻔﻪ ﺃﻫﻞ ﻣﺬﻫﺒﻚ ﺇﻻ ﲟﺨﺘﺼﺮ ﻣﻦ ﺍﳌﺨﺘﺼﺮﺍﺕ‪ ،‬ﻓﻀﻼﹰ ﻋﻦ ﻣﺆﻟﻔﺎﺕ ﻏﲑ ﺃﻫﻞ‬

‫ﻣﺬﻫﺒﻚ ﰲ ﺍﻟﻔﻘﻪ‪ ،‬ﻓﻀﻼﹰ ﻋﻦ ﺍﳌﺆﻟﻔﺎﺕ ﰲ ﺳﺎﺋﺮ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﻓﺄ�ﺖ ﻣﻦ ﻋﻼﻣﺔ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻭﻣﻦ ﺩﻻﺋﻞ ﺭﻓﻊ ﺍﻟﻌﻠﻢ«)]‪.([٥٣‬‬

‫ﻭﻗﺪ ﺳﻌﻰ ﺍﻹﻣﺎﻡ ﺟﻬﺪﻩ ﰲ ﲡﺪﻳﺪ ﻣﻨﺎﻫﺞ ﺍﻟﺘﺪﺭﻳﺲ ﺍﻟﺬﻱ ﺃﻗﺎﻣﻪ ﻋﻠﻰ ﺃﺳﺎﺳﲔ ﻣﻬﻤﲔ‪ :‬ﺍﻟﺘﺼﻨﻴﻒ ﺍﻟﻄﺒﻘﻲ ﻟﻠﻄﻠﺒﺔ ﻣﻊ ﺿﺒﻂ ﺑﺮ�ﺎﻣﺞ ﻟﻜﻞ ﻃﺒﻘﺔ‪ ،‬ﻭﴰﻮﻟﻴﺔ ﺍﳌﻨﻬﺞ‬

‫ﺍﻟﺪﺭﺍﺳﻲ‪.‬‬

‫ﺍﻷﺳﺎﺱ ﺍﻷﻭﻝ‪ :‬ﺍﻟﺘﺼﻨﻴﻒ ﺍﻟﻄﺒﻘﻲ ﻟﻠﻄﻠﺒﺔ ﻭﺿﺒﻂ ﺑﺮ�ﺎﻣﺞ ﻟﻜﻞ ﻃﺒﻘﺔ‪:‬‬

‫ﻟﻘﺪ ﺃﻗﺎﻡ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﱰﺑﻮﻳﺔ ﻋﻠﻰ ﺃﺳﺎﺱ ﺗﺼﻨﻴﻒ ﻃﻠﺒﺔ ﺍﻟﻌﻠﻢ ﺇﱃ ﺃﺭﺑﻊ ﻃﺒﻘﺎﺕ ﲝﺴﺐ ﺗﻔﺎﻭﺕ ﳘﻤﻬﻢ‪ ،‬ﻭﺗﺒﺎﻳﻦ ﻣﻘﺎﺻﺪﻫﻢ‪ ،‬ﺛﻢ ﺣﺪﺩ ﺍﻷﻫـﺪﺍﻑ‬

‫ﺍﻟﻌﻠﻤﻴﺔ ﻟﻜﻞ ﻃﺒﻘﺔ‪ ،‬ﻭﺧﺺﹼ ﺍﻟﻄﺒﻘﺎﺕ ﺍﻟﺜﻼﺙ ﺍﻷﻭﱃ ﻟﺪﺭﺍﺳﺔ ﺍﻟﻌﻠﻢ ﺍﻟﺸﺮﻋﻲ)‪ (-‬ﻭﻫﻲ‪:‬‬

‫ﺃﻭﻻً‪ :‬ﻣﻦ ﻗﺼﺪ »ﺍﻟﺒﻠﻮﻍ ﺇﱃ ﻣﺮﺗﺒﺔ ﰲ ﺍﻟﻄﻠﺐ ﻟﻌﻠﻢ ﺍﻟﺸﺮﻉ‪ ،‬ﻳﻜﻮﻥ ﻋﻨﺪ ﲢﺼﻴﻠﻬﺎ ﺇﻣﺎﻣﺎً ﻣﺮﺟﻮﻋﺎً ﺇﻟﻴﻪ‪ ،‬ﻣﺴﺘﻔﺎﺩﺍً ﻣﻨﻪ‪ ،‬ﻣﺄﺧﻮﺫﺍً ﺑﻘﻮﻟﻪ‪ ،‬ﻣﺪﺭﺳﺎً‪ ،‬ﻣﻔﺘﻴﺎً‪،‬‬

‫ﻣﺼﻨﻔﺎً«)]‪.([٥٤‬‬
 ‫ﺛﺎ�ﻴﺎً‪ :‬ﻣﻦ ﻗﺼﺪ ﻣﻌﺮﻓﺔ »ﻣﺎ ﻃﻠﺒﻪ ﻣﻨﻪ ﺍﻟﺸﺎﺭﻉ ﻣﻦ ﺃﺣﻜﺎﻡ ﺍﻟﺘﻜﻠﻴﻒ‪ ،‬ﻭﺍﻟﻮﺿﻊ ﻋﻠﻰ ﻭﺟﻪ ﻳﺴﺘﻘﻞ ﻓﻴﻪ ﺑﻨﻔﺴﻪ‪ ،‬ﻭﻻ ﳛﺘﺎﺝ ﺇﱃ ﻏﲑﻩ‪ ،‬ﻣﻦ ﺩﻭﻥ ﺃﻥ ﻳﺘﺼﻮﺭ ﺍﻟﺒﻠﻮﻍ‬

‫ﺇﱃ ﻣﺎ ﺗﺼﻮﺭﻩ ﺃﻫﻞ ﺍﻟﻄﺒﻘﺔ ﺍﻷﻭﱃ ﻣﻦ ﺗﻌﺪﻱ ﻓﻮﺍﺋﺪ ﻣﻌﺎﺭﻓﻬﻢ ﺇﱃ ﻏﲑﻫﻢ‪ ،‬ﻭﺍﻟﻘﻴﺎﻡ ﰲ ﻣﻘﺎﻡ ﺃﻛﺎﺑﺮ ﺍﻷﺋﻤﺔ«)]‪.([٥٥‬‬

‫ﺛﺎﻟﺜﺎً‪ :‬ﻣﻦ »ﻳﺮﻏﺒﻮﻥ ﺇﱃ ﺇﺻﻼﺡ ﺃﻟﺴﻨﺘﻬﻢ‪ ،‬ﻭﺗﻘﻮﻳﻢ ﺃﻓﻬﺎﻣﻬﻢ ﲟﺎ ﻳﻘﺘﺪﺭﻭﻥ ﺑﻪ ﻋﻠﻰ ﻓﻬﻢ ﻣﻌﺎ�ﻲ ﻣﺎ ﳛﺘﺎﺟﻮﻥ ﺇﻟﻴﻪ ﻣﻦ ﺍﻟﺸﺮﻉ ‪ ...‬ﻣﻦ ﺩﻭﻥ ﻗﺼﺪ ﻣﻨﻬﻢ ﺇﱃ‬

‫ﺍﻻﺳﺘﻘﻼﻝ‪ ،‬ﺑﻞ ﻳﻌﺰﻣﻮﻥ ﻋﻠﻰ ﺍﻟﺘﻌﻮﻳﻞ ﻋﻠﻰ ﺍﻟﺴﺆﺍﻝ ﻋﻨﺪ ﻋﺮﻭﺽ ﺍﻟﺘﻌﺎﺭﺽ‪ ،‬ﻭﺍﻻﺣﺘﻴﺎﺝ ﺇﱃ ﺍﻟﱰﺟﻴﺢ«)]‪.([٥٦‬‬

‫ﻭﺑﻨﺎﺀﹰ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﻘﺴﻴﻢ ﺍﻟﺜﻼﺛﻲ ﻟﻄﻠﺒﺔ ﺍﻟﻌﻠﻢ ﺍﻟﺸﺮﻋﻲ‪ ،‬ﺣﺪﹼﺩ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺍﻟﱪ�ﺎﻣﺞ ﺍﻟﺪﺭﺍﺳﻲ ﻟﻜﻞ ﻃﺒﻘﺔ‪ ،‬ﻭﻭﺳﺎﺋﻞ ﺗﻨﻔﻴﺬﻩ‪ ،‬ﻓﺮﺗﺐ ﺍﻟﻌﻠﻮﻡ ﺣﺴﺐ ﺍﻟﺘﺪﺭﺝ‬

‫ﰲ ﺍﻟﻄﻠﺐ‪ ،‬ﻛﻤﺎ ﻋﻴﹼﻦ ﻣﺮﺍﺟﻊ ﻛﻞ ﻋﻠﻢ‪ ،‬ﻭﺭﺗﺒﻬﺎ ﺣﺴﺐ ﻣﺮﺍﺣﻞ ﺍﻟﻄﻠﺐ‪ ،‬ﻣﺒﻴﹼﻨﺎً ﺍﻟﻘﻴﻤﺔ ﺍﻟﻌﻠﻤﻴﺔ ﻟﻜﻞّ ﻣﺮﺟﻊ‪ ،‬ﻭﻣﺎ ﻳﺘﻤﻴﹼﺰ ﺑﻪ ﻋﻦ ﻏﲑﻩ‪ .‬ﻛﻤﺎ ﺃﻭﺿﺢ ﺍﻷﺳﺎﻟﻴﺐ‬

‫ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﺍﳌﺘﺒﻌﺔ ﰲ ﺗﻠﻘﻲ ﻛﻞ ﻋﻠﻢ ﻣﻦ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﻓﻘﺎﻝ ﻓﻴﻤﺎ ﳜﺺ ﺗﻠﻘﻲ ﻋﻠﻢ ﺍﳊﺪﻳﺚ ﻭﻣﺴﺘﻮﻳﺎﺕ ﺍﻷﺧﺬ ﺑﻪ‪» :‬ﻳﻨﺒﻐﻲ ﻟﻄﺎﻟﺐ ﺍﻟﻌﻠﻢ ﺑﻌﺪ ﺃﻥ ﻳﻘﻴﻢ ﻟﺴﺎ�ﻪ ﲟﺎ ﳛﺘﺎﺝ‬

‫ﺇﻟﻴﻪ ﻣﻦ ﺍﻟﻨﺤﻮ ﺃﻥ ﻳﻘﺒﻞ ﻋﻠﻰ ﲰﺎﻉ ﺍﻟﻜﺘﺐ ﺍﻟﱵ ﲨﻊ ﻓﻴﻬﺎ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻣﺘﻮﻥ ﺍﻷﺣﺎﺩﻳﺚ ﻣﻘﻄﻮﻋﺔ ﺍﻷﺳﺎ�ﻴﺪ‪ ،‬ﻛﺠﺎﻣﻊ ﺍﻷﺻﻮﻝ‪ ،‬ﻭﺍﳌﺸﺎﺭﻕ‪ ،‬ﻭﻛﻨـﺰ ﺍﻟﻌﻤﺎﻝ‪ ،‬ﻭﺍﳌﻨﺘﻘﻰ‬

‫ﻻﺑﻦ ﺗﻴﻤﻴﺔ‪ ،‬ﻭﺑﻠﻮﻍ ﺍﳌﺮﺍﻡ ﻻﺑﻦ ﺣﺠﺮ‪ ،‬ﻭﺍﻟﻌﻤﺪﺓ‪ .‬ﺛﻢ ﻳﺴﻤﻊ ﺍﻟﻜﺘﺐ ﺍﻟﱵ ﻓﻴﻬﺎ ﺍﻷﺳﺎ�ﻴﺪ‪ ،‬ﻛﺎﻷﻣﻬﺎﺕ ﺍﻟﺴﺖ‪ ،‬ﻭﻣﺴﻨﺪ ﺃﲪﺪ‪ ،‬ﻭﺻﺤﻴﺢ ﺍﺑﻦ ﺧﺰﳝﺔ‪ ،‬ﻭﺍﺑﻦ ﺣﺒﹼﺎﻥ‪،‬‬

‫ﻭﺍﺑﻦ ﺍﳉﺎﺭﻭﺩ‪ ،‬ﻭﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﲏ‪ ،‬ﻭﺍﻟﺒﻴﻬﻘﻲ ‪ ..‬ﻓﺈﺫﺍ ﻗﻀﻰ ﻭﻃﺮﻩ ﻣﻦ ﲰﺎﻉ ﻛﺘﺐ ﺍﳌﱳ ﻭﺍﻹﺳﻨﺎﺩ‪ ،‬ﺍﺷﺘﻐﻞ ﺑﺸﺮﻭﺡ ﻫﺬﻩ ﺍﳌﺆﻟﻔﺎﺕ‪ ،‬ﻓﻴﺴـﻤﻊ ﻣﻨﻬﺎ ﻣﺎ ﺗﻴﺴﹼﺮ ﻟﻪ‬

‫ﲰﺎﻋﻪ‪ ،‬ﻭﻳﻄﺎﻟﻊ ﻣﺎ ﱂ ﻳﺘﻴﺴﹼﺮ ﻟﻪ ﲰﺎﻋﻪ‪ ،‬ﻭﻳﺴﺘﻜﺜﺮ ﻣﻦ ﺍﻟﻨﻈﺮ ﰲ ﺍﳌﺆﻟﻔﺎﺕ ﰲ ﻋﻠﻢ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ‪ ،‬ﺑﻞ ﻳﺘﻮﺳﻊ ﰲ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﺑﻜﻞ ﳑﻜﻦ ﻭﺃ�ﻔﻊ ﻣﺎ ﻳﻨﺘﻔﻊ ﺑﻪ ﻣﺜﻞ‪:‬‬

‫ﺍﻟﻨﺒﻼﺀ‪ ،‬ﻭﺗﺎﺭﻳﺦ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺗﺬﻛﺮﺓ ﺍﳊﻔﺎﻅ‪ ،‬ﻭﺍﳌﻴﺰﺍﻥ‪ ،‬ﻓﺈ�ﻪ ﳚﺪ ﰲ ﻫﺬﻩ ﺍﳌﺆﻟﻔﺎﺕ ﻣﻦ ﺍﻻﺧـﺘﻼﻑ ﰲ ﺍﳌﱰﺟﻢ ﻟﻪ‪ ،‬ﻭﺫﻛﺮ ﺃﺳـﺒﺎﺏ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌـﺪﻳﻞ ﻣﺎ ﻻ ﳚﺪﻩ ﰲ‬

‫ﻏﲑﻫﺎ ﻛﺘﻬﺬﻳﺐ ﺍﻟﻜﻤﺎﻝ ﻭﻓﺮﻭﻋﻪ«)]‪.([٥٧‬‬

‫ﺍﻷﺳﺎﺱ ﺍﻟﺜﺎ�ﻲ‪ :‬ﴰﻮﻟﻴﺔ ﺍﳌﻨﻬﺞ ﺍﻟﺪﺭﺍﺳﻲ‪:‬‬

‫ﻟﻘﺪ ﺣﺼﺮ ﺍﻟﺘﻘﻠﻴﺪ ﺣﺮﻛﺔ ﺍﻟﻌﻘﻞ ﺍﻟﻔﻘﻬﻲ ﰲ ﺃﻗﻮﺍﻝ ﺃﺋﻤﺔ ﺍﳌﺬﻫﺐ ﺍﳌﺘﺒﻊ‪ ،‬ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﺃﻓﻀﻰ ﺇﱃ ﺗﻀﻴﻴﻖ ﻣﺴﺎﺣﺔ ﺍﳌﻌﻄﻴﺎﺕ ﺍﻟﱵ ﺗﺘﺄﺳﺲ ﻋﻠﻴﻬﺎ ﺍﳌﻌﺮﻓﺔ ﺍﻟﻔﻘﻬﻴﺔ‪،‬‬

‫ﻓﺄﺻﻴﺐ ﺍﻟﻌﻘﻞ ﺍﻟﻔﻘﻬﻲ ﺑﺎﻟﻨﻈﺮﺓ ﺍﳉﺰﺋﻴﺔ‪ ،‬ﻹﻗﺼﺎﺋﻪ ﻣﻦ ﳎﺎﻝ ﺍﻟﺒﺤﺚ ﻭﺍﻟﻨﻈﺮ‪ ،‬ﺍﳌﻌﻄﻴﺎﺕ ﺍﻟﻨﺼﻴﺔ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻭﺁﺭﺍﺀ ﺃﺋﻤﺔ ﺍﳌﺬﺍﻫﺐ ﺍﻷﺧﺮﻯ‪ ،‬ﻭﺍﻟﻌﻠﻮﻡ‬

‫ﺍﻟﻌﻘﻠﻴﺔ‪ .‬ﻭﻗﺪ ﺍ�ﻌﻜﺲ ﻫﺬﺍ ﻋﻠﻰ ﺍﳌﻨﻬﺞ ﺍﻟﺪﺭﺍﺳﻲ ﺍﻟﺬﻱ ﻗﺎﻡ ﻋﻠﻰ �ﻮﻉ ﻣﻦ ﺍﳊﺠﺮ ﺿﺮﺏ ﻋﻠﻰ ﻋﻘﻮﻝ ﻃﻠﺒﺔ ﺍﻟﻌﻠﻢ‪ ،‬ﻓﺤﺮﻣﻮﺍ ﻣﻦ ﺣﻘﻬﻢ ﺍﻟﻄﺒﻴﻌﻲ ﰲ ﺣﺮﻳﺔ ﺍﻹﻃﻼﻉ‬

‫ﻋﻠﻰ ﳐﺘﻠﻒ ﺍﳌﻌﻄﻴﺎﺕ ﺍﳌﻌﺮﻓﻴﺔ ﺍﳌﻔﻴﺪﺓ ﰲ ﺗﻜﻮﻳﻨﻬﻢ ﺍﻟﻌﻠﻤﻲ‪.‬‬

‫ﻣﻦ ﻫﻨﺎ ﻛﺎﻥ ﻣﻦ ﺃﻫﺪﺍﻑ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﰲ ﲡﺪﻳﺪ ﻣﻨﺎﻫﺞ ﺍﻟﺘﺪﺭﻳﺲ ﺍﻟﻔﻘﻬﻲ ﺗﺮﺑﻴﺔ ﺍﻟﻌﻘﻞ ﺍﻟﻔﻘﻬﻲ ﻋﻠﻰ ﻣﺒﺪﺃ ﺍﻟﺸﻤﻮﻟﻴﺔ ﰲ ﺳﻌﻴﻪ ﺍﳌﻌﺮﰲ‪ ،‬ﻣﻦ ﺧﻼﻝ ﻣﻨﻬﺞ‬

‫ﺩﺭﺍﺳﻲ ﻳﻀﻤﻦ ﺍ�ﻔﺘﺎﺡ ﺍﻟﻄﺎﻟﺐ ﻋﻠﻰ ﺍﻟﱰﺍﺙ ﺍﻟﻔﻘﻬﻲ ﺑﺄﻛﻤﻠﻪ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻌﻘﻠﻴﺔ ﻭﺍﻷﺩﺑﻴﺔ‪.‬‬

‫ﺃﻣﺎ ﺍﻻ�ﻔﺘﺎﺡ ﻋﻠﻰ ﺍﻟﱰﺍﺙ ﺍﻟﻔﻘﻬﻲ‪ ،‬ﻓﻘﺪ ﺃﻛﺪ ﻓﻴﻪ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻋﻠﻰ ﺍﻟﻌﻨﺎﺻﺮ ﺍﻵﺗﻴﺔ‪:‬‬

‫‪ -‬ﺍﻹﻃﻼﻉ ﻋﻠﻰ ﻓﻘﻪ ﺍﳌﺬﺍﻫﺐ ﻛﻠّﻬﺎ‪ ،‬ﺫﻟﻚ ﺃﻥ ﺍﻟﺘﻔﻘﻪ ﻋﻠﻰ ﻣﺬﻫﺐ ﻭﺍﺣﺪ ﻳﺜﺒﺖ ﻟﻠﻄﺎﻟﺐ ﺍﻟﻔﻘﺎﻫﺔ ﺍﻟﺼﻮﺭﻳﺔ ﺩﻭﻥ ﺍﻟﻔﻘﺎﻫﺔ ﺍﳊﻘﻴﻘﻴﺔ)]‪.([٥٨‬‬
‫‪ -‬ﺍﻹﻃﻼﻉ ﻋﻠﻰ ﻛﺘﺐ ﺍﶈﻘﻘﲔ ﺍﳉﺎﻣﻌﺔ ﻵﺭﺍﺀ ﻭﺃﺩﻟﺔ ﺍﳌﺬﺍﻫﺐ‪ ،‬ﻛﻤﺆﻟﻔﺎﺕ ﺍﺑﻦ ﺍﳌﻨﺬﺭ‪ ،‬ﻭﺍﺑﻦ ﻗﺪﺍﻣﺔ‪ ،‬ﻭﺍﺑﻦ ﺣﺰﻡ‪ ،‬ﻭﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ ،‬ﻭﻣﻦ ﺳﻠﻚ ﻣﺴﺎﻟﻜﻬﻢ)]‪ ،([٥٩‬ﻓﺈﻥ‬

‫ﻣﺜﻞ ﻫﺬﻩ ﺍﳌﺆﻟﻔﺎﺕ ﺗﻮﺳﻊ ﺃﻓﻖ ﺍﻟﻄﺎﻟﺐ ﺍﻟﻌﻠﻤﻲ‪ ،‬ﻭﺗﻘﻮﻱ ﻣﻠﻜﺔ ﺍﻻﺳﺘﺪﻻﻝ ﻋﻨﺪﻩ‪.‬‬

‫‪ -‬ﺩﺭﺍﺳﺔ ﻣﺆﻟﻔﺎﺕ ﺃﻫﻞ ﺍﻹ�ﺼﺎﻑ‪ ،‬ﺍﻟﺬﻳﻦ ﻻ ﻳﺘﻌﺼـﺒﻮﻥ ﳌﺬﻫﺐ ﻣﻦ ﺍﳌﺬﺍﻫﺐ‪ ،‬ﻭﻻ ﻳﻘﺼـﺪﻭﻥ ﺇﻻ ﺗﻘﺮﻳﺮ ﺍﳊـﻖ‪ ،‬ﻷ�ـﻬﺎ ﺗﻨﻤﻲ ﻣﻠﻜﺔ ﺍﻟﻨﻘﺪ‪ ،‬ﻭﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﳌﻘﺎﺭ�ﺔ‬

‫ﻟﺪﻯ ﺍﻟﻄﺎﻟﺐ‪ ..‬ﺃﻛﺪ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻫﺬﺍ ﺍﳌﻌﻨﻰ ﰲ ﻗﻮﻟـﻪ‪ ...» :‬ﻳﻨﺘﻔﻊ ﲠﺎ‪ ،‬ﻭﻳﺴﺘﻌﲔ ﺑﺄﻫﻠﻬﺎ‪ ،‬ﻓﻴﻨﻈﺮ ﻓﻴﻤﺎ ﻗﺪ ﺣﺮﺭﻭﻩ ﻣﻦ ﺍﻷﺩﻟﺔ‪ ،‬ﻭﻗﺪﺭﻭﻩ ﻣﻦ ﺍﳌﺒﺎﺣﺚ‪ ،‬ﻭﻳﻌﻤﻞ‬

‫ﻓﻜﺮﻩ ﰲ ﺫﻟﻚ‪ ،‬ﻓﻴﺄﺧﺬ ﻣﺎ ﻳﺮﺗﻀﻴﻪ ﻭﻳﺰﻳﺪ ﻋﻠﻴﻪ ﻣﺎ ﺑﻠﻐﺖ ﺇﻟﻴﻪ ﻗﺪﺭﺗﻪ‪ ،‬ﻭﻭﺻﻠﺖ ﺇﻟﻴﻪ ﻣﻠﻜﺘﻪ‪ ،‬ﻏﲑ ﺗﺎﺭﻙ ﺍﻟﺒﺤﺚ ﻋﻦ ﺗﺼﺤﻴﺢ ﻣﺎ ﻗﺪ ﺻﺤﺤﻮﻩ‪ ،‬ﻭﺗﻀﻌﻴﻒ ﻣﺎ‬

‫ﻗﺪ ﺿﻌﻔﻮﻩ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﳌﻌﺘﱪ«)]‪.([٦٠‬‬

‫ﺃﻣﺎ ﺍﻻ�ﻔﺘﺎﺡ ﻋﻠﻰ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻌﻘﻠﻴﺔ ﻭﺍﻷﺩﺑﻴﺔ‪ ،‬ﻓﻘﺪ ﺃﻛﺪ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺿﺮﻭﺭﺓ ﺇﻃﻼﻉ ﺃﻫﻞ ﺍﻟﻄﺒﻘﺔ ﺍﻷﻭﱃ ﻣﻦ ﺍﻟﻄﻠﺒﺔ‪ ،‬ﻋﻠﻰ ﻭﺟﻪ ﺍﳋﺼﻮﺹ‪ ،‬ﻋﻠﻰ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻌﻘﻠﻴﺔ‬

‫ﻭﺍﻷﺩﺑﻴﺔ‪ ،‬ﺇﺫ ﺍﳌﺘﺼﻮﺭ ﻣﻨﻬﻢ ﺍﻹﳌﺎﻡ ﲟﺨﺘﻠﻒ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻌﺎﻣﺔ ﺑﻌﺪ ﺭﺳﻮﺧﻬﻢ ﰲ ﻋﻠﻮﻡ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻓﻘﺎﻝ‪» :‬ﻓﺈﺫﺍ ﻗﺪﹼﻣﺖ ﺍﻟﻌﻠﻢ ﲟﺎ ﻗﺪﻣﻨﺎ ﻟﻚ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ‪،‬‬

‫ﻓﺎﺷﺘﻐﻞ ﲟﺎ ﺷﺌﺖ‪ ،‬ﻭﺍﺳﺘﻜﺜﺮ ﻣﻦ ﺍﻟﻔﻨﻮﻥ ﻣﺎ ﺃﺭﺩﺕ‪ ،‬ﻭﺗﺒﺤﺮ ﰲ ﺍﻟﺪﻗﺎﺋﻖ ﻣﺎ ﺍﺳﺘﻄﻌﺖ«)]‪ .([٦١‬ﻭﱂ ﳛﺼﺮ ﻫﺬﻩ ﺍﻟﻌﻠﻮﻡ ﰲ ﻋﺪﺩ ﻣﻌﲔ ﺃﻭ ﺃ�ﻮﺍﻉ ﻣﻌﻴﻨﺔ‪ ،‬ﺑﻞ‬

‫ﺍﻋﺘﱪ ﺃﻥ \"ﺍﻟﻌﻠﻢ ﺑﻜﻞ ﻓﻦ ﺧﲑ ﻣﻦ ﺍﳉﻬﻞ ﺑﻪ ﺑﻜﺜﲑ‪ ،‬ﻭﻻ ﺳﻴﻤﺎ ﻣﻦ ﺭﺷﺢ �ﻔﺴﻪ ﻟﻠﻄﺒﻘﺔ ﺍﻟﻌﻠﻴﹼﺔ ﻭﺍﳌﻨﺰﻟﺔ ﺍﻟﺮﻓﻴﻌﺔ\")]‪.([٦٢‬‬

‫ﻭﻣﻦ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻌﻘﻠﻴﺔ ﺍﻟﱵ ﺃﺭﺷﺪ ﺇﱃ ﺗﻌﻠﻤﻬﺎ‪:‬‬

‫‪ -‬ﻋﻠﻢ ﺍﳌﻨﻄﻖ؛ ﻷﻥ »ﺍﻟﻌﻠﻢ ﲠﺬﺍ ﺍﻟﻔﻦ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺬﻱ ﻳﻨﺒﻐﻲ‪ ،‬ﻳﺴﺘﻔﻴﺪ ﺑـﻪ ﺍﻟﻄﺎﻟﺐ ﻣﺰﻳﺪ ﺇﺩﺭﺍﻙ‪ ،‬ﻭﻛﻤﺎﻝ ﺍﺳﺘﻌﺪﺍﺩ ﻋﻨﺪ ﻭﺭﻭﺩ ﺍﳊﺠﺞ ﺍﻟﻌﻘﻠﻴﺔ‬

‫ﻋﻠﻴﻪ«)]‪.([٦٣‬‬

‫‪ -‬ﺍﻟﻌﻠﻮﻡ ﺍﻟﺘﻄﺒﻴﻘﻴﺔ؛ ﻷﳖﺎ ﰲ �ﻈﺮ ﺍﻟﺸﻮﻛﺎ�ﻲ »ﻣﻦ ﺃﻋﻈﻢ ﻣﺎ ﻳﺼﻘﻞ ﺍﻷﻓﻜﺎﺭ‪ ،‬ﻭﻳﺼﻔﻲ ﺍﻟﻘﺮﺍﺋﺢ‪ ،‬ﻭﻳﺰﻳﺪ ﺍﻟﻘﻠﺐ ﺳﺮﻭﺭﺍً‪ ،‬ﻭﺍﻟﻨﻔﺲ ﺍ�ﺸﺮﺍﺣﺎً‪ ،‬ﻛﺎﻟﻌﻠﻢ ﺍﻟﺮﻳﺎﺿﻲ‬

‫ﻭﺍﻟﻄﺒﻴﻌﻲ ﻭﺍﳍﻨﺪﺳﺔ ﻭﺍﳍﻴﺌﺔ ﻭﺍﻟﻄﺐ«)]‪.([٦٤‬‬

‫ﻭﰲ ﺇﻃﺎﺭ ﺩﻋﻮﺗﻪ ﺇﱃ ﺩﺭﺍﺳﺔ ﻫﺬﻩ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﺍ�ﺘﻘﺪ ﻇﺎﻫﺮﺓ ﺃﻓﺮﺯﻫﺎ ﺗﻘﻮﻗﻊ ﺍﳌﻨﻬﺞ ﺍﻟﱰﺑﻮﻱ ﺍﻟﻔﻘﻬﻲ ﻋﻠﻰ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﺩﻭﻥ ﻏﲑﻫﺎ‪ ،‬ﻭﻫﻲ ﺍﻟﺘﺸﻨﻴﻊ ﻋﻠﻰ ﺑﻌﺾ ﺍﻟﻌﻠﻮﻡ‬

‫ﺍﻟﻌﻘﻠﻴﺔ ﺩﻭﻥ ﻣﻌﺮﻓﺔ ﺣﻘﻴﻘﺘﻬﺎ‪ ،‬ﻣﻌﺘﱪﺍً ﻫﺬﺍ ﺍﻟﺴﻠﻮﻙ ﳐﺎﻟﻔﺎً ﳌﺒﺪﺃ ﺍﻹ�ﺼﺎﻑ‪ ،‬ﻭﺣﻄﺎً ﻣﻦ ﻗﺪﺭ ﺍﻟﻌﻠﻢ ﻭﺍﳌﻌﺮﻓﺔ‪ ،‬ﻓﻘﺎﻝ‪» :‬ﻭﺇ�ﻲ ﻷﻋﺠﺐ ﻣﻦ ﺭﺟﻞ ﻳﺪﹼﻋﻲ ﺍﻹ�ﺼﺎﻑ‬

‫ﻭﺍﶈﺒﺔ ﻟﻠﻌﻠﻢ‪ ،‬ﻭﳚﺮﻱ ﻋﻠﻰ ﻟﺴﺎ�ﻪ ﺍﻟﻄﻌﻦ ﰲ ﻋﻠﻢ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﻻ ﻳﺪﺭﻱ ﺑﻪ‪ ،‬ﻭﻻ ﻳﻌﺮﻓﻪ‪ ،‬ﻭﻻ ﻳﻌـﺮﻑ ﻣﻮﺿﻮﻋﻪ‪ ،‬ﻭﻻ ﻏﺎﻳﺘﻪ‪ ،‬ﻭﻻ ﻓﺎﺋﺪﺗﻪ‪ ،‬ﻭﻻ ﻳﺘﺼﻮﺭﻩ ﺑﻮﺟﻪ ﻣﻦ‬

‫ﺍﻟﻮﺟﻮﻩ‪ .‬ﻭﻗﺪ ﺭﺃﻳﻨﺎ ﻛﺜﲑﺍً ﳑﻦ ﻋﺎﺻﺮ�ﺎ‪ ،‬ﻭﺭﺃﻳﻨﺎﻩ ﻳﺸﺘﻐﻞ ﺑﺎﻟﻌﻠﻢ‪ ،‬ﻭﻳﺼﻨﹼﻒ ﰲ ﻣﺴﺎﺋﻞ ﺍﻟﺸﺮﻉ‪ ،‬ﻭﻳﻘﺘﺪﻱ ﺑﻪ ﺑﺎﻟﺪﻟﻴﻞ‪ ،‬ﻓﺈﺫﺍ ﲰﻊ ﻣﺴﺄﻟﺔ ﻣﻦ ﻓﻦ ﻣﻦ ﺍﻟﻔﻨﻮﻥ ﺍﻟﱵ ﻻ‬

‫ﻳﻌﺮﻓﻬﺎ‪ :‬ﻛﻌﻠﻢ ﺍﳌﻨﻄﻖ‪ ،‬ﻭﺍﻟﻜﻼﻡ‪ ،‬ﻭﺍﳍﻴﺌﺔ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ‪� ،‬ﻔﺮ ﻣﻨﻪ ﻃﺒﻌﻪ‪ ،‬ﻭ�ﻔّﺮ ﻋﻨﻪ ﻏﲑﻩ‪ ،‬ﻭﻫﻮ ﻻ ﻳﺪﺭﻱ ﻣﺎ ﺗﻠﻚ ﺍﳌﺴﺄﻟﺔ ﻭﻻ ﻳﻌﻘﻠﻬﺎ ﻗﻂ‪ ،‬ﻭﻻ ﻳﻔﻬﻢ ﺷﻴﺌﺎً‬

‫ﻣﻨﻬﺎ«)]‪.([٦٥‬‬

‫ﻭﺃﻛﺪ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺃﻥ ﺍﻟﺴﻠﻮﻙ ﺍﻟﻌﻠﻤﻲ ﻳﻘﺘﻀﻲ ﺍﻟﺴﻜﻮﺕ‪ ،‬ﺃﻭ ﺍﻟﻜﻒ ﻋﻦ ﺫﻡ ﺃﻭ ﻣﺪﺡ ﺃﻱ ﻋﻠﻢ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﺣﺘﻰ ﻳﺘﻢ ﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﺣﻘﻴﻘﺘﻪ‪ ،‬ﻗـﺎﺋﻼﹰ‪ ...» :‬ﻓﻤﺎ ﺃﺣﻖ‬

‫ﻣﻦ ﻛﺎﻥ ﻫﻜﺬﺍ‪ ،‬ﺑﺎﻟﺴﻜﻮﺕ‪ ،‬ﻭﺍﻻﻋﱰﺍﻑ ﺑﺎﻟﻘﺼﻮﺭ‪ ،‬ﻭﺍﻟﻮﻗﻮﻑ ﺣﻴﺚ ﺃﻭﻗﻔﻪ ﺍﻪﻠﻟ‪ ،‬ﻭﺍﻟﺘﻤﺴﻚ ﰲ ﺍﳉﻮﺍﺏ ﺇﺫﺍ ﺳﺌﻞ ﻋﻦ ﺫﻟﻚ ﺑﻘﻮﻟﻪ‪ :‬ﻻ ﺃﺩﺭﻱ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻭﻻ ﺑﺪ‬
 ‫ﻣﺘﻜﻠﻤﺎً‪ ،‬ﻭﻣﺎﺩﺣﺎً ﺃﻭ ﻗﺎﺩﺣﺎً‪ ،‬ﻓﻼ ﻳﻜﻮﻥ ﻣﺘﻜﻠﻤﺎً ﺑﺎﳉﻬﻞ‪ ،‬ﻭﻋﺎﺋﺒﺎً ﳌﺎ ﻻ ﻳﻔﻬﻤﻪ‪ ،‬ﺑﻞ ﻳﻘﺪﻡ ﺑﲔ ﻳﺪﻱ ﺫﻟﻚ‪ ،‬ﺍﻻﺷﺘﻐﺎﻝ ﺑﺬﻟﻚ ﺍﻟﻔﻦ ﺣﺘﻰ ﻳﻌﺮﻓﻪ ﺣﻖ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﺛﻢ ﻳﻘﻮﻝ‬

‫ﺑﻌﺪ ﺫﻟﻚ ﻣﺎ ﺷﺎﺀ«)]‪.([٦٦‬‬

‫ﻭﻟﻘﺪ ﺍﻋﺘﱪ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻫﺬﻩ ﺍﻟﻌﻠﻮﻡ ﺃﺩﻭﺍﺕ ﻣﻔﻴﺪﺓ ﻟﻠﺪﻓﺎﻉ ﻋﻦ ﺍﳊﻖ ﻭﻹﻳﺼﺎﻟﻪ ﻟﻶﺧﺮﻳﻦ ﻓﻘﺎﻝ‪» :‬ﻭﻟﻘﺪ ﻭﺟﺪ�ﺎ ﻟﻜﺜﲑ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﺍﻟﱵ ﻟﻴﺴﺖ ﻣﻦ ﻋﻠﻢ ﺍﻟﺸﺮﻉ �ﻔﻌﺎً‬

‫ﻋﻈﻴﻤﺎً‪ ،‬ﻭﻓﺎﺋﺪﺓ ﺟﻠﻴﻠﺔ ﰲ ﺩﻓﻊ ﺍﳌﺒﻄﻠﲔ ﻭﺍﳌﺘﻌﺼﺒﲔ ﻭﺃﻫﻞ ﺍﻟﺮﺃﻱ ﺍﻟﺒﺤﺖ ﻭﻣﻦ ﻻ ﺍﺷﺘﻐﺎﻝ ﻟﻪ ﺑﺎﻟﺪﻟﻴﻞ«)]‪ .([٦٧‬ﻭﺿﺮﺏ ﻋﻠﻰ ﺫﻟﻚ ﻣﺜﺎﻻً ﺑﻌﻠﻢ ﺍﳌﻨﻄﻖ‪ ،‬ﻭﻛﻴﻒ‬

‫ﺃ�ﻪ ﻳﺴﻬﹼﻞ ﺇﻣﻜﺎ�ﻴﺔ ﺍﻟﺪﺧﻮﻝ ﰲ ﺣﻮﺍﺭ ﻋﻠﻤﻲ ﻣﻊ ﺃﺻﺤﺎﺏ ﺍﻟﺘﺨﺼﺼﺎﺕ ﺍﻟﻌﻘﻠﻴﺔ‪ ،‬ﻭﳝﻜّﻦ ﻣﻦ ﻣﻨﺎﻗﺸﺘﻬﻢ ﻭﺇﻗﻨﺎﻋﻬﻢ ﲟﻘﺘﻀﻰ ﻣﻨﻄﻖ ﺗﻔﻜﲑﻫﻢ ﻓﻘﺎﻝ‪» :‬ﻓﺈ�ﻪ ﺇﺫﺍ‬

‫ﺍﺷﺘﻐﻞ ﻣﻦ ﻳﺸﺘﻐﻞ ﻣﻨﻬﻢ ﺑﻔﻦ ﻣﻦ ﺍﻟﻔﻨﻮﻥ‪ ،‬ﻛﺎﳌﺸﺘﻐﻠﲔ ﺑﻌﻠﻢ ﺍﳌﻨﻄﻖ‪ ،‬ﺟﻌﻠﻮﺍ ﻛﻼﻣﻬﻢ ﻭﻣﺬﻛﺮﺍﲥﻢ ﰲ ﻗﻮﺍﻋﺪ ﻓﻨﻬﻢ‪ ،‬ﻭﻳﻌﺘﻘﺪﻭﻥ ﻟﻌﺪﻡ ﺍﺷﺘﻐﺎﳍﻢ ﺑﻐﲑﻩ ﺃﻥ ﻣﻦ ﻻ‬

‫ﳚﺎﺭﻳﻬﻢ ﰲ ﻣﺒﺎﺣﺜﻪ ﻟﻴﺲ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻭﻻ ﻫﻮ ﻣﻌﺪﻭﺩ ﻣﻨﻬﻢ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺑﺎﶈﻞ ﺍﻟﻌﺎﱄ ﻣﻦ ﻋﻠﻮﻡ ﺍﻟﺸﺮﻉ‪ ،‬ﻓﺤﻴﻨﺌﺬ ﻻ ﻳﺒﺎﻟﻮﻥ ﲟﻘﺎﻟﻪ‪ ،‬ﻭﻳﻮﺭﺩﻭﻥ ﻋﻠﻴﻪ ﻣﺎ ﻻ ﻳﺪﺭﻱ ﻣﺎ‬

‫ﻫﻮ‪ ،‬ﻭﻳﺴﺨﺮﻭﻥ ﻣﻨﻪ‪ ،‬ﻓﻴﻜﻮﻥ ﻓـﻲ ﺫﻟﻚ ﻣﻦ ﺍﳌﻬﺎ�ﺔ ﻋﻠﻰ ﻋﻠﻤﺎﺀ ﺍﻟﺸﺮﻳﻌﺔ ﻣﺎ ﻻ ﻳﻘﺪﺭ ﻗﺪﺭﻩ‪ .‬ﻭﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻌﺎﱂ ﺍﳌﺘﺸﺮﻉ ﺍﳌﺘﺼﺪﺭ ﻟﻠﻬﺪﺍﻳﺔ ﺇﱃ ﺍﳌﺴﺎﻟﻚ ﺍﻟﺸﺮﻋﻴﺔ‬

‫ﻭﺍﳌﻨﺎﻫﺞ ﺍﻹ�ﺼﺎﻓﻴﺔ ﻋﺎﳌﺎً ﺑﺬﻟﻚ‪ ،‬ﻓﺈ�ﻪ ﳚﺮﻱ ﻣﻌﻬﻢ ﰲ ﻓﻨﻬﻢ ﻓﻴﻜﱪ ﰲ ﻋﻴﻮﳖﻢ‪ ،‬ﺛﻢ ﻳﻌﻄﻒ ﻋﻠﻴﻬﻢ‪ ،‬ﻓﻴﺒﲔ ﳍﻢ ﺑﻄﻼﻥ ﻣﺎ ﻳﻌﺘﻘﺪﻭ�ﻪ ﲟﺴﻠﻚ ﻣﻦ ﺍﳌﺴـﺎﻟﻚ ﺍﻟﱵ‬

‫ﻳﻌﺮﻓﻮ�ـﻬﺎ‪ ،‬ﻓﺈﻥ ﺫﻟﻚ ﻻ ﻳﺼﻌﺐ ﻋﻠﻰ ﻣﺜﻠﻪ‪ .‬ﺛﻢ ﺑﻌﺪ ﺫﻟﻚ ﻳﻮﺿﺢ ﳍﻢ ﺃﺩﻟﺔ ﺍﻟﺸﺮﻉ‪ ،‬ﻓﻴﻘﺒﻠﻮﻥ ﻣﻨﻪ ﺃﺣﺴﻦ ﻗﺒﻮﻝ‪ ،‬ﻭﻳﻘﺘﺪﻭﻥ ﺑﻪ ﺃﰎ ﻗﺪﻭﺓ«)]‪.([٦٨‬‬

‫ﻭﺑﻴﱠﻦ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺃﻥ ﺍﳉﻬﻞ ﲠﺬﻩ ﺍﻟﻌﻠﻮﻡ ﻳﻘﻄﻊ ﻃﺮﻳﻖ ﺍﻟﺼﻠﺔ ﺑﲔ ﻋﺎﱂ ﺍﻟﺸﺮﻳـﻌﺔ ﻭﻋﻠﻤﺎﺀ ﺍﻟﺘﺨﺼﺼﺎﺕ ﺍﻷﺧﺮﻯ‪ ،‬ﻛﻤﺎ ﻳﻔﻮﹼﺕ ﻋﻠﻰ ﻫﺆﻻﺀ ﻓﺮﺹ ﺍﻹﻃﻼﻉ ﻋﻠﻰ ﺍﻟﻌﻠﻢ‬

‫ﺍﻟﺸﺮﻋﻲ‪ ،‬ﻭﻫـﻮ ﻣﺎ ﳋﺼﻪ ﰲ ﻗﻮﻟـﻪ‪» :‬ﻭﺃﻣﺎ ﺍﻟﻌﺎﻟـﻢ ﺍﻟﺬﻱ ﻻ ﻳﻌﺮﻑ ﻣﺎ ﻳﻘﻮﻟﻮﻥ‪ ،‬ﻓﻐﺎﻳﺔ ﻣﺎ ﳚﺮﻱ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻬﻢ ﺧﺼﺎﻡ ﻭﺳﺒﺎﺏ ﻭﻣﺸﺎﲤﺔ‪ ،‬ﻓﻬﻮ ﻳﺮﻣﻴﻬﻢ ﺑﺎﻻﺷﺘﻐﺎﻝ‬

‫ﺑﺎﻟﻌﻠـﻮﻡ ﺍﻟﻜﻔﺮﻳﺔ‪ ،‬ﻭﻻ ﻳﺪﺭﻱ ﻣﺎ ﻫﻲ ﺗﻠﻚ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﻭﻫﻢ ﻳﺮﻣﻮ�ﻪ ﺑﺎﻟﺒﻼﺩﺓ ﻭﻋـﺪﻡ ﺍﻟﻔﻬﻢ‪ ،‬ﻭﺍﳉﻬﻞ ﺑﻌﻠﻢ ﺍﻟﻌﻘـﻞ‪ ،‬ﻭﻻ ﻳﺪﺭﻭﻥ ﻣﺎ ﻟﺪﻳﻪ ﻣﻦ ﻋﻠﻢ ﺍﻟﺸﺮﻉ«)]‪.([٦٩‬‬

‫ﻭﺇﺿﺎﻓﺔ ﺇﱃ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻌﻘﻠﻴﺔ‪ ،‬ﻓﻘﺪ ﺃﻛﺪ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺿﺮﻭﺭﺓ ﺇﻃﻼﻉ ﺃﻫﻞ ﺍﻟﻄﺒﻘﺔ ﺍﻷﻭﱃ ﺧﺎﺻﺔ ﻋﻠﻰ ﺃﺷﻌﺎﺭ ﻓﺤﻮﻝ ﺍﻟﺸﻌﺮﺍﺀ‪ ،‬ﻭﺍﺳﺘﺨﺮﺍﺝ ﻟﻄﺎﺋﻒ ﺍﳌﻌﺎ�ﻲ ﻣﻨﻬﺎ‪ ،‬ﻓﺈ�ﻪ‬

‫ﻳﻘﺘﺪﺭ ﺑﺬﻟﻚ ﻋﻠﻰ ﺍﻟﻨﻈﻢ ﻭﺍﻟﺘﺼﺮﻑ ﰲ ﻓﻨﻮ�ﻪ‪ ،‬ﻷﻥ ﻣﻦ ﻛﺎﻥ ﲠﺬﻩ ﺍﳌﻨـﺰﻟﺔ ﺍﻟﺮﻓﻴﻌﺔ ﻣﻦ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﻻ ﻳﻘﺘﺪﺭ ﻋﻠﻰ ﺍﻟﻨﻈﻢ ﻛﺎﻥ ﺫﻟﻚ ﺧﺪﺷﺔ ﰲ ﻭﺟﻪ ﳏﺎﺳﻨﻪ ﻭ�ﻘﺼﺎً ﰲ‬

‫ﻛﻤﺎﻟﻪ)]‪.([٧٠‬‬

‫ﻛﻤﺎ ﺣﺚﹼ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺃﺻﺤﺎﺏ ﻫﺬﻩ ﺍﻟﻄﺒﻘﺔ ﻋﻠﻰ ﺍﻟﻨﻈﺮ ﰲ ﺑﻼﻏﺎﺕ ﺃﻫﻞ ﺍﻹ�ﺸﺎﺀ ﺍﳌﺸﻬﻮﺭﻳﻦ ﺑﺎﻟﺒﻴﺎﻥ‪ ،‬ﻭﻓﺼﺎﺣﺔ ﺍﻟﻠﺴﺎﻥ ﻻﻛﺘﺴﺎﺏ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺣﺴﻦ ﺍﻹ�ﺸﺎﺀ‪،‬‬

‫ﻭﺍﻟﺴﺒﺐ ﰲ ﺫﻟﻚ ﻛﻤﺎ ﻗﺎﻝ‪ ..» :‬ﺃ�ﻪ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﻛﻼﻣﻪ ‪ -‬ﺃﻱ ﺍﺠﻤﻟﺘﻬﺪ ‪ -‬ﻋﻠﻰ ﻗﺪﺭ ﻋﻠﻤﻪ‪ ،‬ﻭﻫﻮ ﺇﺫﺍ ﱂ ﳝﺎﺭﺱ ﺟﻴﺪ ﺍﻟﻨﻈﻢ ﻭﺍﻟﻨﺜﺮ ﻛﺎﻥ ﻛﻼﻣﻪ ﺳﺎﻗﻄﺎً ﻋﻦ‬

‫ﺩﺭﺟﺔ ﺍﻻﻋﺘﺒﺎﺭ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﺒﻼﻏﺔ‪ ،‬ﻭﺍﻟﻌﻠﻢ ﺷﺠﺮﺓ ﲦﺮﺗـﻬﺎ ﺍﻷﻟﻔﺎﻅ«)]‪ .([٧١‬ﻛﻤﺎ ﺃﻥ ﻋﺪﻡ ﲤﻜﻨﻪ ﻣﻦ ﺣﺴﻦ ﺍﻹ�ﺸﺎﺀ ﻭﺍﻟﺘﻌﺒﲑ ﳚﻌﻠﻪ ﰲ �ﻈﺮ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺿﺤﻴﺔ‬

‫ﻣﻦ ﻳﺘﻘﻨﻮﻥ ﺍﻟﺘﻼﻋﺐ ﺑﺎﻷﻟﻔﺎﻅ ﻭﺍﳌﺼﻄﻠﺤﺎﺕ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﻋﱪ ﻋﻨﻪ ﻗﺎﺋﻼﹰ‪» :‬ﻭﻣﺎ ﺃﻗﺒﺢ ﺑﺎﻟﻌﺎﱂ ﺍﳌﺘﺒﺤﺮ ﰲ ﻛﻞ ﻓﻦ ﺃﻥ ﻳﺘﻼﻋﺐ ﺑﻪ ﻓـﻲ ﺍﻟﻨﻈﻢ ﻭﺍﻟﻨﺜﺮ ﻣﻦ ﻻ ﳚﺎﺭﻳﻪ ﰲ‬

‫ﻋﻠﻢ ﻣﻦ ﻋﻠﻮﻣﻪ‪ ،‬ﻭﻳﺘﻀﺎﺣﻚ ﻣﻨﻪ ﻣﻦ ﻟﻪ ﺃﺩ�ﻰ ﺇﳌﺎﻡ ﲟﺴﺘﺤﺴﻦ ﺍﻟﻜﻼﻡ ﻭﺭﺍﺋﻖ ﺍﻟﻨﻈﺎﻡ«)]‪.([٧٢‬‬

‫ﺇﻥ ﺍﳌﺴﺘﻔﺎﺩ ﻣﻦ ﺩﻋﻮﺓ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺇﱃ ﺍﻟﺘﻔﺘﺢ ﻋﻠﻰ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻌﻘﻠﻴﺔ ﻭﺍﻷﺩﺑﻴﺔ ﺃﳖﺎ ﺃﺩﻭﺍﺕ ﲤﻜّﻦ ﺍﻟﻔﻘﻴﻪ ﻣﻦ ﺍﻗﺘﺤﺎﻡ ﺍﻟﺴﺎﺣﺔ ﺍﻟﺜﻘﺎﻓﻴﺔ‪ ،‬ﻭﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﻭﺇﻳﺼﺎﻝ‬

‫ﺍﳋﻄﺎﺏ ﺍﻹﺳﻼﻣﻲ ﺇﱃ ﲨﻴﻊ ﻓﺌﺎﺕ ﺍﺠﻤﻟﺘﻤﻊ‪ ،‬ﻭﺍﳋﺮﻭﺝ ﻣﻦ ﺩﺍﺋﺮﺓ ﺍﳊﺪﻳﺚ ﻣﻊ ﺍﻟﺬﺍﺕ‪.‬‬

‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎ�ﻲ‪ :‬ﺍﻟﺘﺠﺪﻳﺪ ﰲ ﺍﻟﺘﺄﻟﻴﻒ ﺍﻟﻔﻘﻬﻲ‪:‬‬

 ‫ﺍﲡﻪ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﺍﻟﻔﱰﺓ ﺍﳌﺘﺄﺧﺮﺓ ﻟﻌﺼﺮ ﺍﻟﺘﻘﻠﻴﺪ ‪ -‬ﺑﻌﺪ ﺳﻘﻮﻁ ﺑﻐﺪﺍﺩ‪ -‬ﳓﻮ ﻛﺘﺎﺑﺔ ﺍﳌﺘﻮﻥ‪ ،‬ﻭﺗﺼﻨﻴﻒ ﺍﳌﺨﺘﺼﺮﺍﺕ ﺍﻟﱵ ﲢﺘﺎﺝ ﺇﱃ ﺷﺮﻭﺡ ﻭﺣﻮﺍﺷﻲ‪ ،‬ﻭﻫﻮ ﻋﻤﻞ‬

‫ﺍﻓﺘﻘﺪ ﰲ ﳎﻤﻠﻪ ﻋﻨﺼﺮ ﺍﻹﺑﺪﺍﻉ ﻭﺍﻟﺘﺠﺪﻳﺪ‪ ،‬ﻷ�ﻪ ﺍﳓﺼﺮ ﰲ ﺇﻃﺎﺭ ﺍﳌﺬﻫﺒﻴﺔ ﺍﻟﻀﻴﻘﺔ‪ ،‬ﻭﺍﻫﺘﻢ ﺑﺎﳌﺒﺎﺣﺚ ﺍﻟﺸﻜﻠﻴﺔ‪ ،‬ﻭﺍﳌﺴﺎﺋﻞ ﺍﻻﻓﱰﺍﺿﻴﺔ‪ ،‬ﻭﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﻔﺮﻋﻴﺔ‬

‫ﺍﳉﺪﻟﻴﺔ ﻋﻠﻰ ﺣﺴﺎﺏ ﺍﻟﻘﻀﺎﻳﺎ ﺍﳉﻮﻫﺮﻳﺔ)]‪.([٧٣‬ﻭﰲ ﺧﻀﻢ ﻫﺬﺍ ﺍﳉﻮ ﺍﻟﺬﻱ ﺣﻜﻢ ﺣﺮﻛﺔ ﺍﻟﺘﺄﻟﻴﻒ ﺍﻟﻔﻘﻬﻲ ﺍﻋﺘُﱪ ﺍﳋﺮﻭﺝ ﻋﻦ �ﺺ ﺍﳌﱳ‪ ،‬ﺃﻭ ﺍﻟﺸﺮﺡ‪ ،‬ﺃﻭ ﺍﳊﺎﺷﻴﺔ‬

‫ﺳﻠﻮﻛﺎً ﻳﻄﻌﻦ ﰲ ﺍﻻ�ﺘﻤﺎﺀ ﺍﳌﺬﻫﱯ‪ ،‬ﺑﻞ ﻭﺣﺘﻰ ﺍﻟﻌﻘﺪﻱ ﺃﺣﻴﺎ�ﺎ‪.‬‬

‫ﻟﻜﻦ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺷﺬّ ﻋﻦ ﻫﺬﺍ ﺍﻟﻨﺴﻖ ﺑﺮﻓﻀﻪ ﳌﺒﺪﺃ ﺍﻟﺘﻘﻠﻴﺪ‪ ،‬ﻭﺧﻠﻌﻪ ﻟﺮﺩﺍﺀ ﺍﳌﺬﻫﺒﻴﺔ‪ ،‬ﻓﺠﺎﺀﺕ ﻣﺆﻟﻔﺎﺗﻪ ﺍﻟﻔﻘﻬﻴﺔ ﲟﺜﺎﺑﺔ ﺍﻟﺜﻮﺭﺓ ﻋﻠﻰ ﺍﻟﺘﻘﻠﻴﺪ ﻭﺍﻟﺘﻌﺼﺐ‪ ،‬ﻓﻬﻮ‬

‫ﻳﻨﻄﻠﻖ ﰲ ﺩﺭﺍﺳﺎﺗﻪ ﺍﻟﻔﻘﻬﻴﺔ ﻣﻦ ﻣﺒﺪﺃ ﺍﻟﺮﺟﻮﻉ ﺍﳌﺒﺎﺷﺮ ﺇﱃ ﺍﻟﻨﺺ ﺍﻟﺸﺮﻋﻲ‪ ،‬ﻭﺍﻟﻨﻈﺮ ﺍﳌﺴﺘﻘﻞ ﰲ ﺍﻷﺩﻟﺔ‪ ،‬ﻓﻼ ﻳﻘﻮﻝ ﰲ ﻣﺴﺄﻟﺔ ﻣﻦ ﺍﻟﻔﻘﻪ ﺇﻻ ﲟﺎ ﺃﺩﺍﻩ ﺇﻟﻴﻪ ﺍﻟﺪﻟﻴﻞ‪ .‬ﻭﻗﺪ‬

‫ﺍﻟﺘﺰﻡ ﻣﺒﺪﺃ ﺍﻻﺳﺘﻘﻼﻟﻴﺔ‪ ،‬ﻭﻋﺪﻡ ﺍﻟﺘﻘﻠﻴﺪ ﰲ ﻛﻞ ﻣﺆﻟﻔﺎﺗﻪ ﺍﻟﻔﻘﻬﻴﺔ‪ ،‬ﺣﺘﻰ ﺃﺻﺒﺤﺖ ﳕﻮﺫﺟﺎً ﻟﻔﻘﻪ ﺍﻟﺪﻟﻴﻞ‪ ،‬ﻭﻗﺪ ﻋﱪﹼ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻋﻦ ﻫﺬﺍ ﺍﳌﺒﺪﺃ ﰲ ﻣﻘﺪﻣﺔ ﻛﺘﺎﺑﻪ \"�ﻴﻞ‬

‫ﺍﻷﻭﻃﺎﺭ\" ﺍﻟﺬﻱ ﻳﻌﺪ ﻋﻤﻼﹰ ﻋﻠﻤﻴﺎً ﻣﻮﺳﻮﻋﻴﺎً ﰲ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻔﻘﻬﻴﺔ ﻭﺍﳊﺪﻳﺜﻴﺔ ﺣﻴﺚ ﻗﺎﻝ‪» :‬ﻓﺪﻭ�ﻚ ﻳﺎ ﻣﻦ ﻟـﻢ ﺗﺬﻫﺐ ﺑﺒﺼﺮ ﺑﺼﻴـﺮﺗﻪ ﺃﻗﻮﺍﻝ ﺍﻟﺮﺟـﺎﻝ‪ ،‬ﻭﻻ‬

‫ﺗﺪ�ﺴﺖ ﻓﻄﺮﺓ ﻋﺮﻓﺎ�ﻪ ﺑﺎﻟﻘﻴﻞ ﻭﺍﻟﻘﺎﻝ‪ ،‬ﺷﺮﺣﺎً ﻳﺸﺮﺡ ﺍﻟﺼﺪﻭﺭ‪ ،‬ﻭﳝﺸﻲ ﻋﻠﻰ ﺳﻨﻦ ﺍﻟﺪﻟﻴﻞ‪ ،‬ﻭﺇﻥ ﺧﺎﻟﻒ ﺍﳉﻤﻬﻮﺭ‪ ،‬ﻭﺇ�ـﻲ ﻣﻌـﱰﻑ ﺑﺄﻥ ﺍﳋـﻄﺄ ﻭﺍﻟﺰﻟﻞ ﳘﺎ ﺍﻟﻐﺎﻟﺒﺎﻥ‬

‫ﻋﻠﻰ ﻣﻦ ﺧﻠﻘﻪ ﺍﻪﻠﻟ ﻣﻦ ﻋﺠﻞ‪ ،‬ﻭﻟﻜﲏ ﻗﺪ �ﺼﺮﺕ ﻣﺎ ﺃﻇﻨﻪ ﺍﳊﻖ ﲟﻘﺪﺍﺭ ﻣﺎ ﺑﻠﻐﺖ ﺇﻟﻴﻪ ﺍﳌﻠﻜﺔ‪ ،‬ﻭﺭﺿﺖ ﺍﻟﻨﻔﺲ ﺣﺘﻰ ﺻﻔﺖ ﻋﻦ ﻗﺬﺭ ﺍﻟﺘﻌﺼﺐ ﺍﻟﺬﻱ ﻫﻮ ﺑﻼ‬

‫ﺭﻳﺐ ﺍﳍﻠﻜﺔ«)]‪.([٧٤‬‬

‫ﻛﻤﺎ ﻇﻬﺮ ﺗﻄﺒﻴﻘﻪ ﺍﳉﻠﻲ ﻟﺬﺍﺕ ﺍﳌﺒﺪﺃ ﰲ ﻛﺘﺎﺑﻪ \"ﺍﻟﺪﺭﺍﺭﻱ ﺍﳌﻀﻴﺌﺔ\" ﺍﻟﺬﻱ ﺩﻭﹼﻥ ﻓﻴﻪ ﻓﻘﻬﻪ ﰲ ﲨﻴﻊ ﺍﻷﺑﻮﺍﺏ ﻭﺍﻷﺩﻟﺔ ﺍﻟﱵ ﺑﻨـﻲ ﻋﻠﻴﻬﺎ‪.‬‬

‫ﺇﻥ ﺭﻓﺾ ﺍﻟﺸﻮﻛﺎ�ﻲ ﳌﺒﺪﺃ ﺍﻟﺘﻘﻠﻴﺪ ﻭﺗﺒﻨﻴﻪ ﳌﺒﺪﺃ ﺍﻻﺟﺘﻬﺎﺩ ﺟﻌﻞ ﻣﺆﻟﻔﺎﺗﻪ ﺍﻟﻔﻘﻬﻴﺔ ﺗﺘﻤﻴﹼﺰ ﲞﺼﺎﺋﺺ ﺍ�ﻌﺪﻣﺖ ﰲ ﺃﻏﻠﺐ ﻣﺆﻟﻔﺎﺕ ﻋﺼﻮﺭ ﺍﻟﺘﻘﻠﻴﺪ‪ ،‬ﻻﺳﻴﻤﺎ ﺍﳌﺘﺄﺧﺮﺓ‬

‫ﻣﻨﻬﺎ‪ .‬ﻭﻟﻌﻞ ﺃﻫﻢ ﺗﻠﻚ ﺍﳋﺼﺎﺋﺺ‪ ،‬ﻫﻲ ﺩﺭﺍﺳﺘﻪ ﺍﻟﺸﺎﻣﻠﺔ ﻭﺍﳌﺴﺘﻘﺼﻴﺔ ﳌﺨﺘﻠﻒ ﺍﻵﺭﺍﺀ ﺍﻟﻔﻘﻬﻴﺔ‪ ،‬ﺇﺫ ﺃ�ﻪ ﱂ ﻳﺘﻘﻴﹼﺪ ﻓـﻲ ﻛﺘﺒﻪ ﺑﺎﳌﺬﻫـﺐ ﺍﻟﺰﻳـﺪﻱ‪ ،‬ﻭﻻ ﺑـﻤﺬﺍﻫﺐ ﺃﻫﻞ‬

‫ﺍﻟﺴﻨﺔ ﺍﻷﺭﺑﻌﺔ ﺍﳌﺸﻬﻮﺭﺓ‪ ،‬ﺑﻞ ﺍﲣﺬ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺪﻛﺘﻮﺭ ﻋﺒﺪ ﺍﻟﻐﲏ ﻗﺎﺳﻢ ﺍﻟﺸﺮﺍﺟﻲ »ﻣﻦ ﺗﺮﺍﺙ ﲨﻴﻊ ﻣﺬﺍﻫﺐ ﺍﳌﺴﻠﻤﲔ ﺑﺴﺘﺎ�ﺎً‪ ،‬ﺃﺧﺬ ﻳﺴﺘﺄﺻﻞ ﻣﻨﻪ ﻛﻞ ﻋﺸﺐ‬

‫ﺿﺎﺭ‪ ،‬ﻭﻳﻘﻄﻒ ﻣﻨﻪ ﻛﻞ ﻣﺎ ﻃﺎﺏ ﲦﺮﻩ«)]‪ ،([٧٥‬ﻓﻴﺬﻛﺮ ﺁﺭﺍﺀ ﻭﺃﺩﻟﺔ ﻛﻞ ﻓﺮﻳﻖ ﰲ ﻣﻮﺿﻮﻉ ﺍﻟﺒﺤﺚ ﺛﻢ ﻳﻨﺎﻗﺸﻬﺎ ﻣﻨﺎﻗﺸﺔ ﻣﺴﻬﺒﺔ ﺗﻘﻮﻡ ﻋﻠﻰ ﺃﺳﺎﺱ ﺍﻟﻔﻬﻢ ﺍﻟﺪﻗﻴﻖ‬

‫ﻷﺑﻌﺎﺩ ﺗﻠﻚ ﺍﻵﺭﺍﺀ ﻭﺍﺳﺘﺪﻻﻻﲥﺎ‪ ،‬ﻟﻴﻨﺘﻬﻲ ﰲ ﺍﻷﺧﲑ ﺑﺄﺳﻠﻮﺏ ﻣﻨﻄﻘﻲ ﻭﻣﻨﺎﻗﺸﺔ ﻋﻠﻤﻴﺔ ﺩﻗﻴﻘﺔ‪ ،‬ﺇﱃ ﲢﺮﻳﺮ ﺍﻟﺮﺃﻱ ﺍﻟﺬﻱ ﻳﺮﺍﻩ ﺍﳊﻖ‪.‬‬

‫ﻭﲠﺬﺍ ﺍﳌﻨﻬﺞ ﺍﻟﺬﻱ ﺳﻠﻜﻪ ﺃﺻﺒﺤﺖ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻔﻘﻬﻴﺔ ﺍﳌﻘﺎﺭ�ﺔ ﳕﻄﺎً ﳑﻴﹼﺰﺍً ﳌﺆﻟﻔﺎﺗﻪ ﺍﻟﱵ ﻋﺪﺕ ﻓﻴﻤﺎ ﺑﻌﺪ ﻣﻦ ﺃﻫﻢ ﺍﳌﺼﺎﺩﺭ ﺍﳌﻮﺳﻮﻋﻴﺔ ﺍﻟﱵ ﻳﻌـﻮﹼﻝ ﻋﻠﻴﻬﺎ ﰲ‬

‫ﺩﺭﺍﺳﺔ ﺍﻟﻔﻘﻪ ﺍﳌﻘﺎﺭﻥ‪.‬‬

‫ﻭﺍﳋﺎﺻﻴﺔ ﺍﻷﺧﺮﻯ ﺍﻟﱵ ﺍﻣﺘﺎﺯﺕ ﲠﺎ ﻣﺆﻟﻔﺎﺕ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻫـﻲ ﺍﻟﻨﻘﺪ ﺍﻟﻌﻠﻤﻲ ﻟﻠﻤﻮﺭﻭﺙ ﺍﻟﻔﻘﻬﻲ‪ ،‬ﻓﻠﻢ ﺗﻜﻦ ﻛﺘﺒﻪ ﺍﻟﻔﻘﻬﻴﺔ ﳎـﺮﺩ ﺣﻮﺍﺵٍ‪ ،‬ﺃﻭ ﺷﺮﻭﺡ ﻋﻠﻰ ﺍﻟﺸﺮﻭﺡ ﰲ‬

‫ﻣﺬﻫﺐ ﻣﻦ ﺍﳌﺬﺍﻫﺐ‪ ،‬ﻛﻤﺎ ﻫﻮ ﺣﺎﻝ ﻣﻌﺎﺻﺮﻳﻪ ﰲ ﺍﻟﻴﻤﻦ ﻭﺧﺎﺭﺟﻪ‪ ،‬ﺑﻞ ﻛﺎ�ﺖ ﻛﺘﺒﻪ ﰲ ﻫﺬﺍ ﺍﺠﻤﻟﺎﻝ ﺍﺟﺘﻬﺎﺩﺍﺕ ﺍ�ﺘﻘﺎﺩﻳﺔ ﻻ ﲣﻀﻊ ﻷﻳﺔ ﻗﻮﺍﻟﺐ ﻣﺬﻫﺒﻴﺔ‪ ،‬ﻭﺃﺣﺴﻦ‬

‫ﻣﺎ ﳝﺜﻞ ﻫﺬﻩ ﺍﳌﻴﺰﺓ ﻛﺘﺎﺑﻪ \"ﺍﻟﺴﻴﻞ ﺍﳉﺮﺍﺭ ﺍﳌﺘﺪﻓﻖ ﻋﻠﻰ ﺣﺪﺍﺋﻖ ﺍﻷﺯﻫﺎﺭ\" ﺍﻟﺬﻱ ﻫﻮ ﻋﺒﺎﺭﺓ ﻋﻦ ﺩﺭﺍﺳﺔ �ﻘـﺪﻳﺔ ﻟﻜﺘﺎﺏ \"ﺍﻷﺯﻫﺎﺭ\" ﺍﳌﺸﻬﻮﺭ ﺍﻟﺬﻱ ﺃﻟﻔﻪ ﺃﲪﺪ‬

‫ﺑﻦ ﳛﻴﻰ ﺍﳌﺮﺗﻀﻰ ﺍﳌﻠﻘﺐ ﺑﺎﳌﻬﺪﻱ )‪٨٤٠-٧٧٥‬ﻫـ( ﲨﻊ ﻓﻴﻪ ﺍﻟﻔﻘﻪ ﺍﳍﺎﺩﻭﻱ‪ ،‬ﻭﺍﲣﺬﻩ ﻋﻠﻤﺎﺀ ﺍﳌﺬﻫﺐ‪ ،‬ﻭﺃﺗﺒﺎﻋﻪ ﻣﻦ ﺑﻌﺪﻩ‪ ،‬ﺃﺳﺎﺳﺎً ﻟﻔﻘﻪ ﺍﳌﺬﻫﺐ‪ ،‬ﻓﺎﻟﺘﻔﻮﺍ‬
 ‫ﺣﻮﻟـﻪ ﺑﺎﻻﺳﺘﻈﻬﺎﺭ ﻭﺍﻟﺸﺮﺡ ﻭﺍﻟﺘﻌﻠﻴﻖ‪ ،‬ﺣﺘﻰ ﺃﺻﺒﺢ ﻋﻤﺪﺓ ﺍﳍﺎﺩﻭﻳﺔ ﰲ ﻋﺒﺎﺩﺍﲥﻢ ﻭﻣﻌﺎﻣﻼﲥﻢ ﰲ ﺍﻟﻴﻤﻦ)]‪.([٧٦‬ﻳﻀﺎﻑ ﺇﱃ ﺫﻟﻚ ﺃﻥ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﺴﻴﺎﺳﻲ ﳌﺆﻟﻔﻪ‬

‫ﺟﻌﻠﻪ ﻳﻜﺘﺴﺐ �ﻮﻋﺎً ﻣﻦ ﺍﻟﻘﺪﺍﺳﺔ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺗﻮﱄ ﺃﺣﻔﺎﺩ ﺍﳌﺆﻟﻒ ﺍﻹﻣﺎﻣﺔ ﺟﻌﻞ ﺍﻟﻜﺘﺎﺏ ﳝﺜّﻞ ﻣﺬﻫﺐ ﺍﻟﺪﻭﻟﺔ)]‪.([٧٧‬‬

‫ﻓﻠﻢ ﲤﻨﻊ ﻛﻞ ﻫﺬﻩ ﺍﳌﻌﻄﻴﺎﺕ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺃﻥ ﻳﺆﻟﻒ ﻛﺘﺎﺑﻪ ﺍﻟﺴﻴﻞ ﺍﳉﺮﺍﺭ‪ ،‬ﻭﻳﻨﻘﺪ ﺍﻟﻜﺘﺎﺏ �ﻘﺪﺍً ﻻﺫﻋﺎً ﰲ ﺑﻌﺾ ﺟﻮﺍ�ﺒﻪ‪ ،‬ﺳﻴﻤﺎ ﺍﳉﺎ�ﺐ ﺍﻟﺴﻴﺎﺳﻲ‪.‬‬

‫ﺇﻥ ﻓﻬﻢ ﺍﻟﺒﻌﺪ ﺍﻟﺪﻳﲏ ﻭﺍﻟﺴﻴﺎﺳﻲ ﳍﺬﺍ ﺍﻟﻜﺘﺎﺏ ﰲ ﺍﺠﻤﻟﺘﻤﻊ ﺍﻟﻴﻤﲏ ﳚﻌﻠﻨﺎ �ﺪﺭﻙ ﻣﺪﻯ ﺍﻟﺸﺠﺎﻋﺔ ﺍﻷﺩﺑﻴﺔ ﺍﻟﱵ ﺍﺗﺼﻒ ﲠﺎ ﺍﻟﺸﻮﻛﺎ�ﻲ‪ ،‬ﻭﻣﻜﺎ�ﺔ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻱ ﺗﻨﺎﻭﻟﻪ‬

‫ﺑﺎﻟﺸﺮﺡ ﻭﺍﻟﻨﻘﺪ‪ .‬ﻓﻘﺪ ﺍ�ﺘﻘﺪ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻣﻦ ﺧﻼﻝ ﺩﺭﺍﺳﺘﻪ ﻟﻜﺘﺎﺏ ﺍﻷﺯﻫﺎﺭ ﺍﻟﻔﻘﻪ ﺍﻟﺴﻴﺎﺳﻲ ﺍﻟﺬﻱ ﻳﻘﻮﻡ ﻋﻠﻴﻪ �ﻈﺎﻡ ﺍﻷﺋﻤﺔ ﰲ ﺍﻟﻴﻤﻦ‪ .‬ﻓﻨﺎﻗﺶ ﺍﳌﺬﻫﺐ‬

‫ﺍﳍﺎﺩﻭﻱ ﰲ ﺇﳚﺎﺑﻪ ﺍﳋُﻤﺲ ﻋﻠﻰ ﺻﻴﺪ ﺍﻟﱪ ﻭﺍﻟﺒﺤﺮ‪ ،‬ﻭﻣﺎ ﻳﻐﻨﻢ ﰲ ﺍﳊﺮﺏ ﻭﺍﳋﺮﺍﺝ‪ ،‬ﻭﻣﺎ ﻳﺆﺧﺬ ﻣﻦ ﺃﻫﻞ ﺍﻟﺬﻣﺔ‪ ،‬ﻓﻘﺎﻝ‪» :‬ﻭﺍﳊﺎﺻﻞ ﺃﻥ ﺇﳚﺎﺏ ﺍﳋﻤﺲ ﰲ ﻫﺬﻩ‬

‫ﺍﻷ�ﻮﺍﻉ ﺍﻟﺜﻼﺛﺔ‪ ،‬ﱂ ﻳﻜﻦ ﻟﺪﻟﻴﻞ ﻭﻻ ﻟﺮﺃﻱ ﻣﺴﺘﻘﻴﻢ‪ .‬ﻭﺇﺫﺍ ﺗﻘﺮﺭ ﻟﻚ ﻫﺬﺍ‪ ،‬ﻋﺮﻓﺖ ﺃ�ﻪ ﻻ ﳚﺐ ﺍﳋﻤﺲ ﺇﻻ ﻓـﻲ ﺍﻟﻐﻨﻴﻤﺔ ﰲ ﺍﻟﻜﻔﺎﺭ‪ ،‬ﻭﰲ ﺍﻟﺮﻛﺎﺯ‪ ،‬ﻭﻣﺎ ﻋﺪﺍ ﺫﻟﻚ‬

‫ﻓﻠﻴﺲ ﺇﻻ ﳎﺮﺩ ﺩﻋﺎﻭﻯ ﻻ ﺑﺮﻫﺎﻥ ﻋﻠﻴﻬﺎ ﻣﻦ ﻣﻌﻘﻮﻝ ﻭﻻ ﻣﻨﻘﻮﻝ«)]‪.([٧٨‬‬

‫ﻛﻤﺎ ﻓﻨﹼﺪ ﻣﺎ ﺯﻋﻤﻪ ﺍﳍﺎﺩﻭﻳﺔ ﻣﻦ ﺃﻥ ﺍﻷﺭﺽ ﺍﻟﱵ ﻓﺘﺤﺖ ﺑﺪﻭﻥ ﻗﺘﺎﻝ ﻣﻠﻚ ﻟﻺﻣﺎﻡ ﻭﺗﻮﺭﺙ ﻋﻨﻪ‪ ،‬ﻭﺍﻋﺘﺒـﺮ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﳐﺎﻟﻒ ﻟﻶﻳﺔ ﺍﻟﻜﺮﳝﺔ‪)) :‬ﻣﱠﺎ ﺃَﻓَﺎﺀ ٱﻟ ﱠﻠﻪﹸ ﻋﹶﻠَﻰٰ‬

‫ﺭﹶﺳﹸﻮﻟﹺﻪﹺ ﻣﹺﻦﹾ ﺃَﻫﹾﻞِ ٱﻟْﻘُﺮﹶﻯٰ ﻓَﻠﹺﻠﱠﻪﹺ ﻭﹶﻟﹺﻠﺮﱠﺳﹸﻮﻝِ ﻭﹶﻟﹺﺬﹺﻯ ٱﻟْﻘُﺮﹾﺑﹶﻰٰ ﻭﹶٱﻟْﻴﹶﺘَﺎﻣﹶﻰٰ ﻭﹶٱﻟْﻤﹶﺴﹶـٰﻜﹺﲔﹺ ﻭﹶٱﺑﹾﻦِ ٱﻟﺴﱠﺒِﻴﻞِ(( )ﺍﳊﺸﺮ‪ (٧:‬ﻷ�ﻪ ﻗﺼﺮ ﺍﻵﻳﺔ ﻋﻠﻰ ﻣﺼﺮﻑ ﻣﻦ ﺍﳌﺼﺎﺭﻑ ﺍﻟﱵ ﺫﻛﺮﻫﺎ‬

‫ﺍﻪﻠﻟ ﻋ ﹼﺰ ﻭﺟﻞّ)]‪.([٧٩‬‬

‫ﻛﻤﺎ ﺍ�ﺘﻘﺪ ﺍﻟﺸﻮﻛﺎ�ﻲ ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺷﻌﺎﺭﺍﺕ ﺍﳌﺬﻫﺐ ﺍﳍﺎﺩﻭﻱ ﻭﺃﺣﻜﺎﻣﻪ ﺍﻟﱵ ﺍﲣﺬﻫﺎ ﺍﻟﻌﺎﻣﺔ ﻭﺍﳋﺎﺻﺔ ﻣﻘﻴﺎﺳﺎً ﻟﺘﻤﻴﻴﺰ ﺍﻷﺗﺒﺎﻉ ﻋﻦ ﻏﲑﻫﻢ‪ ،‬ﻭﻣﺜﺎﻝ ﺫﻟﻚ‪:‬‬

‫\"ﺣﻲ ﻋﻠﻰ ﺧﲑ ﺍﻟﻌﻤﻞ\" ﰲ ﺍﻷﺫﺍﻥ‪ ،‬ﻭﺍﳉﻤﻊ ﺑﲔ ﺻﻼﺗﻲ ﺍﻟﻈﻬﺮ ﻭﺍﻟﻌﺼﺮ ﻭﺻﻼﺗﻲ ﺍﳌﻐﺮﺏ ﻭﺍﻟﻌﺸﺎﺀ ﺑﺪﻭﻥ ﻋﺬﺭ‪ ،‬ﻭﺻﻴﺎﻡ ﻳﻮﻡ ﺍﻟﺸﻚ‪ ،‬ﻭﻋﺪﻡ ﺭﻓﻊ ﺍﻟﻴﺪﻳﻦ ﻋﻨﺪ‬

‫ﺗﻜﺒﲑﺓ ﺍﻹﺣﺮﺍﻡ‪ ،‬ﻭﺍﻋﺘﺒﺎﺭ ﺍﻟﺮﻓﻊ ﻋﻤﻼﹰ ﻣﻔﺴﺪﺍً ﻟﻠﺼﻼﺓ‪ ،‬ﻭﲢﺮﻳﻢ ﻗﻮﻝ ﺁﻣﲔ ﺧﻠﻒ ﺍﻹﻣﺎﻡ ﺑﻌﺪ ﻗﺮﺍﺀﺓ ﺍﻟﻔﺎﲢﺔ‪ ،‬ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﳌﺴﺎﺋﻞ‪.‬‬

‫ﻭﺍﳊﻘﻴﻘﺔ ﺃﻥ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻗﺪ ﺑﻴﹼﻦ ﰲ ﻛﺘﺎﺑﻪ \"ﺍﻟﺴﻴﻞ ﺍﳉﺮﺍﺭ\" ﺑﺸﻜﻞ ﺻﺮﻳﺢ ﻛﻴﻒ ﺃﻥ ﺍﻟﺘﻘﻠﻴﺪ ﻳﻜﺮﺱ ﺍﺳﺘﺒﺪﺍﺩ ﺍﻟﺴﻠﻄﺔ ﺍﻟﺴﻴﺎﺳﻴﺔ‪ ،‬ﺑﻞ ﻭﻳﻌﻄﻴﻬﺎ‬

‫ﺍﳌﺸﺮﻭﻋﻴﺔ‪ ،‬ﻭﻛﻴﻒ ﺃ�ﻪ ﻳﻔﻘﺪ ﺍﻟﺴﻠﻄﺔ ﺍﻟﻌﻠﻤﻴﺔ ﺍﳌﺘﺒﻨﻴﺔ ﻟﻪ )ﺃﻱ ﻟﻠﺘﻘﻠﻴﺪ( ﺍﺳﺘﻘﻼﻟﻴﺘﻬﺎ ﻭﻓﻌﺎﻟﻴﺘﻬﺎ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻳﻨﻴﺔ‪ ،‬ﻭﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﻭﳚﻌﻠﻬﺎ ﺧﺎﺩﻣﺔ ﻟﻠﻨﻈﺎﻡ ﺍﳊﺎﻛﻢ‪،‬‬

‫ﻭﻣﻨﺎﻓﺤﺔ ﻋﻦ ﻣﺸﺮﻭﻋﻴﺘﻪ‪.‬‬

‫ﻭﺇﺿﺎﻓﺔ ﺇﱃ ﺍﳋﺎﺻﻴﹼﺘﲔ ﺍﻟﺴﺎﺑﻘﺘﲔ‪ ،‬ﻓﻘﺪ ﲤﻴﹼﺰ ﺇ�ﺘﺎﺝ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺍﻟﻔﻘﻬﻲ ﲟﻌﺎﳉﺔ ﻗﻀﺎﻳﺎ ﺍﺠﻤﻟﺘﻤﻊ‪ ،‬ﻣﻦ ﺧﻼﻝ ﺭﺳﺎﺋﻞ ﻣﺴﺘﻘﻠﺔ ﻣﺜﻞ ﺭﺳﺎﻟﺔ‪"\ :‬ﺍﻟﺪﻭﺍﺀ ﺍﻟﻌﺎﺟﻞ ﰲ ﺩﻓﻊ‬

‫ﺍﻟﻌﺪﻭ ﺍﻟﺼﺎﺋﻞ\" ﺍﻟﱵ ﺣﻠّﻞ ﻓﻴﻬﺎ ﺃﺩﻭﺍﺀ ﺍﺠﻤﻟﺘﻤﻊ ﺍﻟﻴﻤﲏ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ‪ ،‬ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﺍﻹﺩﺍﺭﻳﺔ‪ ،‬ﻛﻤﺎ ﺃﻋﻄﻰ ﺗﺼﻮﺭﺍً ﳌﻌﺎﳉﺘﻬﺎ؛ ﻭﺭﺳﺎﻟﺔ \"ﺍﻻﺗﺼﺎﻝ ﺑﺎﻟﺴﻼﻃﲔ\"‬

‫ﺍﻟﱵ ﻋﺎﰿ ﻓﻴﻬﺎ ﺇﺷﻜﺎﻟﻴﺔ ﻋﺰﻭﻑ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻋﻦ ﺗﻮﱄ ﺍﳌﻨﺎﺻﺐ ﺍﻟﻌﺎﻣﺔ؛ ﻭﺭﺳﺎﻟﺔ \"ﺇ�ﺸﺎﺀﺍﺕ ﺍﻟﻨﺴﺎﺀ\")]‪ ([٨٠‬ﺍﻟﱵ �ﺎﻗﺶ ﻓﻴﻬﺎ ﺷﺮﻭﻁ �ﻔﺎﺫ ﺗﺼﺮﻓﺎﺕ ﺍﳌﺮﺃﺓ‬

‫ﺍﳌﺎﻟﻴﺔ ﰲ ﺍﺠﻤﻟﺘﻤﻊ ﺍﻟﻴﻤﲏ‪ ،‬ﺫﻟﻚ ﺃﻥ ﺟﻬﻞ ﺍﻟﻨﺴﺎﺀ ﺍﻟﻴﻤﻨﻴﺎﺕ‪ ،‬ﻻﺳﻴﻤﺎ ﺍﻟﺴﺎﻛﻨﺎﺕ ﺑﺎﻟﺒﻮﺍﺩﻱ‪ ،‬ﳌﻮﺟﺒﺎﺕ ﺍﻟﺘﻤﻠﻴﻚ‪ ،‬ﻭﻋﺪﻡ ﻋﻠﻤﻬﻦ ﺑﺎﻷﻟﻔﺎﻅ ﺍﳌﻮﺟﺒﺔ ﻻ�ﺘﻘﺎﻝ ﻣﻠﻜﻬﻦ ﺇﱃ‬

‫»ﺍﻟﻐﲑ«‪ ،‬ﻛﺜﲑﺍً ﻣﺎ ﻋﺮﺿﻬﻦ ﻟﻠﺘﻐﺮﻳﺮ‪ ،‬ﻣﻦ ﻫﻨﺎ ﺩﻋﺎ ﺍﻟﺸﻮﻛﺎ�ﻲ ﰲ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﺇﱃ ﺿﺮﻭﺭﺓ ﻣﺮﺍﻋﺎﺓ ﻋﻨﺼﺮ ﺍﻟﺮﺿﺎ ﺍﳊﻘﻴﻘﻲ ﻟﻨﻔﺎﺫ ﺗﺼﺮﻓﺎﲥﻦ‪ ،‬ﻭﺫﻟﻚ ﲠﺪﻑ‬

‫ﺍﳊﻔﺎﻅ ﻋﻠﻰ ﳑﺘﻠﻜﺎﲥﻦ‪ ،‬ﻓﻼ ﻳﺴﺘﺤﻮﺫ ﻋﻠﻴﻬﺎ ﺍﻵﺧﺮﻭﻥ ﺑﻨﺎﺀ ﻋﻠﻰ ﺟﻬﻠﻬﻦ ﺑﺼﻴﻎ ﺍﻟﺘﻤﻠﻴﻚ‪.‬‬
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‫)]‪ ([٥٠‬اﻧﻈﺮ ﻟﻠﺘﻮﺳﻊ‪ :‬ﻣﺎﺟﺪ ﻋﺮﺳﺎن اﻟﻜﻴﻼﻧﻲ‪ ،‬اﻟﻔﻜﺮ اﻟﺘﺮﺑﻮي ﻋﻨﺪ اﺑﻦ ﺗﻴﻤﻴﺔ‪ ،‬ط‪) ٢‬اﻟﻤﺪﻳﻨﺔ اﻟﻤﻨﻮرة‪ :‬ﻣﻜﺘﺒﺔ دار اﻟﺘﺮاث‪١٩٨٦ ،‬م( ص‪٢١٦‬ـ‪٢١٧‬؛ ﻣﺤﻤﺪ ﻓﺎﺿﻞ اﻟﺠﻤﺎﻟﻲ‪ ،‬ﻧﺤﻮ اﻟﺒﻨﺎء اﻟﺘﺮﺑﻮي ﻓﻲ‬
‫اﻟﻌﺎﻟﻢ اﻹﺳﻼﻣﻲ )ﺗﻮﻧﺲ‪ :‬اﻟﺪار اﻟﺘﻮﻧﺴﻴﺔ ﻟﻠﻨﺸﺮ‪ ،‬د‪.‬ت( ص‪.١٤١‬‬

‫)]‪ ([٥١‬ﻣﺎﺟﺪ ﻋﺮﺳﺎن اﻟﻜﻴﻼﻧﻲ‪،‬اﻟﻔﻜﺮ اﻟﺘﺮﺑﻮي ﻋﻨﺪ اﺑﻦ ﺗﻴﻤﻴﺔ‪ ،‬ص‪٤٢،٥٦‬؛ وﻋﺒﺪ اﻷﻣﻴﺮ ﺷﻤﺲ اﻟﺪﻳﻦ‪ ،‬اﻟﻤﺬهﺐ اﻟﺘﺮﺑﻮي ﻋﻨﺪ اﺑﻦ ﺟﻤﺎﻋﺔ‪ ،‬ط‪)١‬ﺑﻴﺮوت‪:‬دار اﻟﻘﻠﻢ‪١٩٨٤،‬م( ص‪.٤٦‬‬

‫)]‪ ([٥٢‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ص‪.٤٢-٤١‬‬

‫)]‪ ([٥٣‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬أدب اﻟﻄﻠﺐ و ﻣﻨﺘﻬﻰ اﻷرب‪ ،‬ص‪.٨١‬‬

‫)‪ (-‬ﺧﺼﺺ اﻟﺸﻮآﺎﻧﻲ اﻟﻄﺒﻘﺔ اﻟﺮاﺑﻌﺔ ﻟﻤﻦ ﻳﻘﺼﺪ اﻟﺘﺨﺼﺺ ﻓﻲ ﻋﻠﻢ ﻣﻦ اﻟﻌﻠﻮم ﻏﻴﺮ اﻟﺸﺮﻋﻴﺔ آﺎﻟﻤﺤﺎﺳﺒﺔ واﻟﻔﻠﺴﻔﺔ واﻟﻄﺐ‪...‬إﻟﺦ‪.‬‬

‫)]‪ ([٥٤‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ص‪.١٢٦‬‬

‫)]‪ ([٥٥‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬اﻟﺼﻔﺤﺔ ﻧﻔﺴﻬﺎ‪.‬‬

‫)]‪ ([٥٦‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ص‪.١٧٤-١٧٣‬‬

‫)]‪ ( [٥٧‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ص‪.١٥٠-١٤٩‬‬

‫)]‪ ([٥٨‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ص‪.١٨٣‬‬

‫)]‪ ([٥٩‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ص‪.١٥٣‬‬

‫)]‪ ([٦٠‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ص‪.١٥٤‬‬

‫)]‪ ([٦١‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ص‪.١٥٧‬‬

‫)]‪ ([٦٢‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ص‪.١٥٦‬‬

‫)]‪ ([٦٣‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ص‪.١٤٣‬‬

‫)]‪ ([٦٤‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ص‪.١٥٦‬‬

‫)]‪ ([٦٥‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ص‪.١٥٧‬‬

‫)]‪ ([٦٦‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬اﻟﺼﻔﺤﺔ ﻧﻔﺴﻬﺎ‪.‬‬

‫)]‪ ([٦٧‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ص‪.١٥٧‬‬

‫)]‪ ([٦٨‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ص‪.١٥٨‬‬

‫)]‪ ([٦٩‬ﻧﻔﺴﻪ‪.‬‬

‫)]‪ ([٧٠‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ص‪.١٥٥‬‬

‫)]‪ ([٧١‬ﻧﻔﺴﻪ‪.‬‬

‫)]‪ ([٧٢‬ﻧﻔﺴﻪ‪.‬‬

‫)]‪ ([٧٣‬اﻧﻈﺮ‪ :‬ﻣﺤﻤﺪ ﻋﻠﻲ اﻟﺴﺎﻳﺲ‪ ،‬ﺗﺎرﻳﺦ اﻟﻔﻘﻪ اﻹﺳﻼﻣﻲ‪ ،‬ص‪.١١٧‬‬

‫)]‪ ([٧٤‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬ﻧﻴﻞ اﻷوﻃﺎر ﻣﻦ أﺣﺎدﻳﺚ ﺳﻴﺪ اﻷﺧﻴﺎر‪.٣/١ ،‬‬

‫)]‪([٧٥‬ﻋﺒﺪ اﻟﻐﻨﻲ ﻗﺎﺳﻢ اﻟﺸﺮاﺟﻲ‪ ،‬اﻹﻣﺎم اﻟﺸﻮآﺎﻧﻲ ﺣﻴﺎﺗﻪ وﻓﻜﺮﻩ‪ ،‬ص‪.٢٠٩‬‬

‫)]‪ ([٧٦‬اﻧﻈﺮ‪ :‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬اﻟﺒﺪر اﻟﻄﺎﻟﻊ‪.١٢٦-١٢٢/١ ،‬‬

‫)]‪ ([٧٧‬اﻧﻈﺮ‪ :‬اﻟﺸﻮآﺎﻧﻲ‪ ،‬اﻟﺴﻴﻞ اﻟﺠﺮار اﻟﻤﺘﺪﻓﻖ ﻋﻠﻰ ﺣﺪاﺋﻖ اﻷزهﺎر ‪ ،‬ﻣﻘﺪﻣﺔ اﻟﻤﺤﻘﻖ‪ ،‬ﻣﺤﻤﻮد إﺑﺮاهﻴﻢ زاﻳﺪ‪.١١-١٥/١ ،‬‬

‫)]‪ ([٧٨‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ اﻟﺸﻮآﺎﻧﻲ‪ ،‬اﻟﺴﻴﻞ اﻟﺠﺮار اﻟﻤﺘﺪﻓﻖ ﻋﻠﻰ ﺣﺪاﺋﻖ اﻷزهﺎر‪.٩٤/٢،‬‬

‫)]‪ ([٧٩‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ص‪١٠٦‬ـ‪.١٠٨‬‬

‫)]‪ ([٨٠‬ﻧﻘﻞ ﺑﻌﺾ ﻧﺼﻮص هﺬﻩ اﻟﺮﺳﺎﻟﺔ‪ ،‬اﻟﺘﻲ ﻣﺎ ﺗﺰال ﻣﺨﻄﻮﻃﺎً‪ ،‬ﻋﺒﺪ اﻟﻐﻨﻲ ﻗﺎﺳﻢ اﻟﺸﺮاﺟﻲ ﻓﻲ آﺘﺎﺑﻪ‪ :‬اﻹﻣﺎم اﻟﺸﻮآﺎﻧﻲ ﺣﻴﺎﺗﻪ وﻓﻜﺮﻩ‪ ،‬ص‪.٣٥٥-٣٥٤‬‬
 ‫ﺳﻠﺴﻠﺔ ﻛﺘﺐ ﺍﻷﻣﺔ « ﻣﻌﺎﱂ ﲡﺪﻳﺪ ﺍﳌﻨﻬﺞ ﺍﻟﻔﻘﻬﻲ ﳕﻮﺫﺝ ﺍﻟﺸﻮﻛﺎ�ﻲ « ﺍﻟﻔﺼﻞ ﺍﳋﺎﻣﺲ ‪ -‬ﳏﺪﺩﺍﺕ ﻣﻨﻬﺠﻴﺔ ﻟﻠﺒﺤﺚ ﰲ ﲡﺪﻳﺪ ﺍﳌﻨﻬﺞ ﺍﻟﻔﻘﻬﻲ ‪ -‬ﺍﶈﺪﺩ ﺍﻟﺜﺎ�ﻲ‪:‬‬

‫ﺿﺒﻂ ﺇﺷﻜﺎﻟﻴﺔ ﺗﻌﻠﻴﻞ ﺍﻷﺣﻜﺎﻡ »‬

‫ﺍﶈﺪﺩ ﺍﻟﺜﺎ�ﻲ‪ :‬ﺿﺒﻂ ﺇﺷﻜﺎﻟﻴﺔ ﺗﻌﻠﻴﻞ ﺍﻷﺣﻜﺎﻡ‪:‬‬

‫ﺇﻥ ﺍﳌﺘﺪﺑﺮ ﰲ ﺍﻹ�ﺘﺎﺝ ﺍﻟﻌﻠﻤﻲ ﻟﻠﻨﻬﻀﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ‪ ،‬ﻳﻠﺤﻆ ﺃﻥ ﻣﺒﺪﺃ ﺗﻌﻠﻴﻞ ﺍﻷﺣﻜﺎﻡ ﻗﺪ ﻣﺜّﻞ ﺍﳌﻘﺪﻣﺔ ﺍﳌﻨﻬﺠﻴﺔ ﳉﻞّ ﺍﻻﺟﺘﻬﺎﺩﺍﺕ ﺍﳌﻌﺎﺻﺮﺓ‪ ،‬ﻻﺳﻴﻤﺎ ﺗﻠﻚ ﺍﻟﱵ‬

‫ﺍﲣﺬﺕ ﻣﻦ ﻣﺒﺪﺃ ﺍﻋﺘﺒﺎﺭ ﺍﳌﺼﻠﺤﺔ ﻭﺍﳌﻘﺎﺻﺪ ﺍﻟﺸﺮﻋﻴﺔ ﻣﻨﻬﺠﺎً ﻓـﻲ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻷﺣـﻜﺎﻡ ﺍﻟﱵ ﺗﺴﺘﺠﻴﺐ ﳊﺎﺟﺎﺕ ﺍﻟﻌﺼﺮ ﻭﻣﺘﻐﲑﺍﺗﻪ‪.‬‬

‫ﻟﻜﻦ ﺍﳌﻠﻔﺖ ﻻ�ﺘﺒﺎﻩ ﺃﻱ ﺑﺎﺣﺚ ﰲ ﺗﻠﻚ ﺍﻻﺟﺘﻬﺎﺩﺍﺕ‪ ،‬ﻫﻮ ﺍﻻﺧﺘﻼﻑ ﰲ ﻣﻨﻬﺠﻴﺔ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﻫﺬﺍ ﺍﳌﺒﺪﺃ ‪ -‬ﺃﻱ ﻣﺒﺪﺃ ﺗﻌﻠﻴﻞ ﺍﻷﺣﻜﺎﻡ ‪ -‬ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﺃﻓﺮﺯ ﺍﺧﺘﻼﻓﺎً‬

‫ﻛﺒﲑﺍً‪ ،‬ﻭﺻﻞ ﺃﺣﻴﺎ�ﺎً ﺇﱃ ﺣﺪ ﺍﻟﺘﻨﺎﻗﺾ ﰲ ﺗﻄﺒﻴﻘﺎﺕ ﻫﺬﺍ ﺍﳌﺒﺪﺃ ﻋﻠﻰ ﺍﻟﻮﻗﺎﺋﻊ ﺍﳉﺰﺋﻴﺔ‪ ،‬ﻭﻣﻦ ﺛﻢﹼ ﰲ ﻃﺒﻴﻌﺔ ﺍﳌﻨﻬﺠﻴﺔ ﺍﻻﺟﺘـﻬﺎﺩﻳﺔ ﺍﻟﻜﻔﻴﻠﺔ ﺑﺘﺠـﺪﻳﺪ ﺍﻟﻔﻘﻪ‬

‫ﺍﻹﺳﻼﻣﻲ‪.‬‬

‫ﻭﻗﺪ ﻣﺜّﻠﺖ ﺇﺷﻜﺎﻟﻴﺔ »ﺍﻻﺧﺘﻼﻑ ﰲ ﻣﻨﻬﺠﻴﺔ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﻣﺒﺪﺃ ﺗﻌﻠﻴﻞ ﺍﻷﺣﻜﺎﻡ« ﺍﲡﺎﻫﺎﺕ ﻋﺪﻳﺪﺓ‪ ،‬ﺑﻌﻀﻬﺎ ﲤﺴﻚ ﺑﺎﻹﻃﺎﺭ ﺍﳌﻨﻬﺠﻲ ﺍﻟﺬﻱ ﺍﺳﺘﻘﺮ ﰲ ﻋﻠﻢ ﺃﺻﻮﻝ‬

‫ﺍﻟﻔﻘﻪ ﲡﺎﻩ ﻫﺬﻩ ﺍﻟﻘﻀﻴﺔ‪ ،‬ﻭﺑﻌﻀﻬﺎ ﺍ�ﻄﻠﻖ ﻣﻦ ﺍﻹﻃﺎﺭ �ﻔﺴﻪ‪ ،‬ﻟﻜﻨﻪ ﺍﺟﺘﻬﺪ ﻓﻴﻪ ﻭﺣﻮﹼﺭﻩ‪ ،‬ﻭﺑﻌﺾ ﺁﺧﺮ ﲡﺎﻭﺯ ﻫﺬﺍ ﺍﻹﻃﺎﺭ ﺇﱃ ﺇﻃﺎﺭ ﺟﺪﻳﺪ‪.‬‬

‫ﻭﰲ ﻣﺎ ﻳﻠﻲ ﻋﺮﺽ ﻣﻮﺟﺰ ﻟﻸﻃﺮ ﺍﳌﻨﻬﺠﻴﺔ ﳍﺬﻩ ﺍﻻﲡﺎﻫﺎﺕ‪:‬‬

‫ﺍﻻﲡﺎﻩ ﺍﻷﻭﻝ‪ :‬ﻣﺜّﻠﺖ ﻟﺪﻳﻪ ﺍﳌﺒﺎﺩﺉ ﺍﳌﺴﺘﻘﺮﺓ ﰲ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺣﻮﻝ ﺃﻗﺴﺎﻡ ﺍﻟﻨﺺ ﺍﻟﺸﺮﻋﻲ‪ ،‬ﻣﻦ ﺣﻴﺚ ﺍﻟﻈﻦ ﻭﺍﻟﻘﻄﻊ‪ ،‬ﻭﻣﻌﻨﻰ ﻗﺎﻋﺪﺓ »ﻻ ﺍﺟﺘﻬﺎﺩ ﻣﻊ‬

‫ﺍﻟﻨﺺ«‪ ،‬ﻭﻗﺎﻋﺪﺓ »ﺍﳊﻜﻢ ﻳﺪﻭﺭ ﻣﻊ ﻋﻠﺘﻪ ﻭﺟﻮﺩﺍً ﻭﻋﺪﻣﺎً«‪ ،‬ﻭﳎﺎﻝ ﺗﻄﺒﻴﻘﻬﻤﺎ‪ ،‬ﺍﻹﻃﺎﺭ ﺍﳌﻨﻬﺠﻲ ﺍﻟﺬﻱ ﺣﻜﻢ ﺗﺼﻮﺭﺍﺗﻪ ﳌﺒﺪﺃ ﺗﻌﻠﻴﻞ ﺍﻷﺣﻜﺎﻡ‪.‬‬

‫ﻓﺎﻟﻨﺼﻮﺹ ﺍﻟﺸﺮﻋﻴﺔ ﺗﻨﻘﺴﻢ ‪ -‬ﻭﻓﻖ ﺍﻟﺘﻘﺴﻴﻢ ﺍﻟﻌﻘﻠﻲ ﻭﺍﻟﻮﺍﻗﻌﻲ‪ -‬ﺇﱃ ﺃﺭﺑﻌﺔ ﺃﻗﺴﺎﻡ‪� :‬ﺼﻮﺹ ﻇﻨﻴﺔ ﺍﻟﺜﺒﻮﺕ ﻭﺍﻟﺪﻻﻟﺔ ﻣﻌﺎً؛ �ﺼﻮﺹ ﻇﻨﻴﺔ ﺍﻟﺜﺒﻮﺕ ﻗﻄﻌﻴﺔ ﺍﻟﺪﻻﻟﺔ؛‬

‫�ﺼﻮﺹ ﻗﻄﻌﻴﺔ ﺍﻟﺜﺒﻮﺕ ﻇﻨﻴﺔ ﺍﻟﺪﻻﻟﺔ؛ �ﺼﻮﺹ ﻗﻄﻌﻴﺔ ﺍﻟﺜﺒﻮﺕ ﻭﺍﻟﺪﻻﻟﺔ ﻣﻌﺎً‪.‬‬

‫ﻭﻗﺎﻋﺪﺓ »ﻻ ﺍﺟﺘﻬﺎﺩ ﻣﻊ ﺍﻟﻨﺺ« ﺇﳕﺎ ﻭﺿﻌﺖ ﻟﻀﺒﻂ ﻃﺒﻴﻌﺔ ﺍﻻﺟﺘﻬﺎﺩ ﻭﳎﺎﻻﺗﻪ ﰲ ﺍﻟﻘﺴﻢ ﺍﻷﺧﲑ ﻣﻦ ﺍﻟﻨﺼﻮﺹ‪ ،‬ﻭﻣﻌﻨﺎﻫﺎ ﺃ�ﻪ‪ :‬ﻻ ﺍﺟﺘﻬﺎﺩ ﻣﻊ ﺍﻟﻨﺺ ﺍﻟﻘﻄﻌﻲ‬

‫ﺍﻟﺜﺒﻮﺕ ﻭﺍﻟﺪﻻﻟﺔ‪ ،‬ﻭﺃﻥ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻟﻨﺼﻮﺹ ﻳﻜﻮﻥ ﺍﻻﺟﺘﻬﺎﺩ ﻓﻴﻪ‪ ،‬ﺃﻱ ﰲ ﻓﻬﻤﻪ ﻭﺍﻻﺳﺘﻨﺒﺎﻁ ﻣﻨﻪ‪ ،‬ﻭﻻ ﻳﻜﻮﻥ ﺍﻻﺟﺘﻬﺎﺩ ﻣﻌﻪ‪ ،‬ﺃﻱ ﰲ ﻣﻘﺎﺑﻠﺘﻪ ﻭﻣﻌﺎﺭﺿﺘﻪ‪.‬‬

‫ﻭﻫﺬﺍ ﺍﳌﻌﻨﻰ ﳏﻞ ﺇﲨﺎﻉ ﺍﻟﻔﻜﺮ ﺍﻷﺻﻮﱄ ﲜﻤﻴﻊ ﻣﺬﺍﻫﺒﻪ‪ ،‬ﻻﻋﺘﺒﺎﺭﺍﺕ ﺃﳘﻬﺎ‪ :‬ﺃﻥ ﻣﻌﻨﻰ ﻗﻄﻌـﻴﺔ ﺍﻟﺪﻻﻟﺔ ﰲ ﺍﻟﻨﺺ ﺃ�ﻪ ﻻ ﳛﺘﻤﻞ ﺍﻟﺘﺄﻭﻳﻞ ﻭﻻ ﺍﻟﻨﺴﺦ‪ ،‬ﺑﻞ ﻟﻪ ﻣﻌﻨﻰ‬

‫ﻭﺍﺣﺪ ﻻ ﻳﺘﺴﻊ ﻟﻐﲑﻩ‪ ،‬ﻭﺃﻥ ﺍﻷﺣﻜﺎﻡ ﺍﻟﻘﻄﻌﻴﺔ ﻫﻲ ﺍﻟﱵ ﲤﺜّﻞ ﺍﻟﺜﻮﺍﺑﺖ ﺍﻟﱵ ﻻ ﲣﺘﻠﻒ ﺑﺎﺧﺘﻼﻑ ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ ﻭﺍﳊﺎﻝ‪ ،‬ﻭﻫﻲ ﺍﻟﱵ ﲤﺜﻞ ﺍﻟﻮﺣﺪﺓ ﺍﻟﻔﻜﺮﻳﺔ‬

‫ﻭﺍﻟﺸﻌﻮﺭﻳﺔ ﻭﺍﻟﻌﻤﻠﻴﺔ ﻟﻸﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ .‬ﻭﺃﻣﺮ ﺁﺧﺮ‪ ،‬ﺃﻥ ﺍﻟﻘﻄﻌﻴﺎﺕ ﺍﻟﻴﻘﻴﻨﻴﺔ ﰲ ﺍﻟﺜﺒﻮﺕ ﻭﺍﻟﺪﻻﻟﺔ ﻫﻲ ﺍﻟﱵ ﳛﺘﻜﻢ ﺇﻟﻴﻬﺎ ﻋﻨﺪ ﺍﻟﻨـﺰﺍﻉ‪ ،‬ﻭﻳﺮﺟﻊ ﺇﻟﻴﻬﺎ ﻋﻨﺪ ﺍﻻﺧﺘﻼﻑ‬

‫ﻓـﻲ ﺗﻌﻴﻴـﻦ ﺇﺣﺪﻯ ﺩﻻﻻﺕ ﺍﻟﻨﺺ ﺍﻟﻈـﲏ ﺃﻭ ﺗﺮﺟﻴﺤﻬﺎ‪ ،‬ﻓﺈﺫﺍ ﻛﺎ�ﺖ ﻫﻲ ﻣـﻮﺿﻊ ﺧﻼﻑ ﱂ ﻳﺒﻖ ﻣﺎ ﳛﺘﻜﻢ ﺇﻟﻴﻪ‪.‬‬
‫ﻭﻗﺪ ﺗﺮﺗﺐ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻀﺒﻂ ﺍﻻﺻﻄﻼﺣﻲ ﳌﺪﻟﻮﻝ ﻗﺎﻋﺪﺓ »ﻻ ﺍﺟﺘﻬﺎﺩ ﻣﻊ ﺍﻟﻨﺺ« ﲢﺪﻳﺪ ﺍﺠﻤﻟﺎﻝ ﺍﻟﺘﻄﺒﻴﻘﻲ ﻟﻘﺎﻋﺪﺓ »ﺍﳊﻜﻢ ﻳﺪﻭﺭ ﻣﻊ ﻋﻠﺘﻪ ﻭﺟﻮﺩﺍً ﻭﻋﺪﻣﺎً«‪،‬‬

‫ﺇﺫ ﺍﺧﺘﺺ ﺗﻄﺒﻴﻘﻬﺎ ﺑﺎﻟﻨﺼﻮﺹ ﺍﻟﻈﻨﻴﺔ ﺍﻟﺪﻻﻟﺔ ﻓﻘﻂ)]‪.([١٠‬‬

‫ﺍﻻﲡﺎﻩ ﺍﻟﺜﺎ�ﻲ‪ :‬ﺍ�ﻄﻠﻖ ﰲ ﺗﻄﺒﻴﻘﻪ ﳌﺒﺪﺃ ﺗﻌﻠﻴﻞ ﺍﻷﺣﻜﺎﻡ ﻋﻠﻰ ﺍﻟﻘﻀﺎﻳﺎ ﺍﻻﺟﺘﻬﺎﺩﻳﺔ ﻣﻦ ﺍﻹﻃﺎﺭ ﺍﳌﻨﻬﺠﻲ ﺍﻟﺬﻱ ﺍﺳﺘﻘﺮ ﰲ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ ،‬ﻟﻜﻨﻪ ﺍﺟﺘﻬﺪ ﻓﻴﻪ‬

‫ﻭﺣﻮﹼﺭﻩ)]‪.([١١‬‬

‫ﺍﻻﲡﺎﻩ ﺍﻟﺜﺎﻟﺚ‪ :‬ﱂ ﻳﻨﻄﻠﻖ ﻫﺬﺍ ﺍﻟﻄﺮﻑ ﰲ ﺍﺟﺘﻬﺎﺩﺍﺗﻪ ﺍﳌﺒﻨﻴﺔ ﻋﻠﻰ ﻣﺒﺪﺃ ﺗﻌﻠﻴﻞ ﺍﻷﺣﻜﺎﻡ ﻣﻦ ﺍﻹﻃﺎﺭ ﺍﳌﻨﻬﺠﻲ ﺍﻟﺬﻱ ﺍﺳﺘﻘﺮ ﻋﻠﻴﻪ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻭﻫﻮ‪ :‬ﺗﻘﺴﻴﻢ‬

‫ﺍﻟﻨﺼﻮﺹ ﺍﻟﺸﺮﻋﻴﺔ ﺇﱃ �ﺼﻮﺹ ﻇﻨﻴﺔ ﺍﻟﺜﺒﻮﺕ ﻭﺍﻟﺪﻻﻟﺔ‪ ،‬ﻭ�ﺼﻮﺹ ﻗﻄﻌﻴﺔ ﺍﻟﺜﺒﻮﺕ ﻇﻨﻴﺔ ﺍﻟﺪﻻﻟﺔ‪ ،‬ﻭ�ﺼﻮﺹ ﻇﻨﻴﺔ ﺍﻟﺜﺒﻮﺕ ﻗﻄﻌﻴﺔ ﺍﻟﺪﻻﻟﺔ‪ ،‬ﻭ�ﺼﻮﺹ ﻗﻄﻌﻴﺔ ﺍﻟﺜﺒﻮﺕ‬

‫ﻭﺍﻟﺪﻻﻟﺔ ﻣﻌﺎً‪ ،‬ﻭﺍﻋﺘﺒﺎﺭ ﺍﻟﻘﺴﻢ ﺍﻷﺧﲑ ﻣﻦ ﺍﻟﺜﻮﺍﺑﺖ ﺍﻟﱵ ﻻ ﻳﻠﺤﻘﻬﺎ ﺗﻐﻴﲑ ﺃﻭ ﺗﺒﺪﻳﻞ‪ ،‬ﺑﻞ ﺍﺳﺘﺒﺪﻝ ﻫﺬﺍ ﺍﻹﻃﺎﺭ ﺑﺈﻃﺎﺭ ﻣﻨﻬﺠﻲ ﺁﺧﺮ ﻳﻘﻮﻡ ﺃﺳﺎﺳﺎً ﻋﻠﻰ ﻣﺒﺪﺃ ﺍﻋﺘﺒﺎﺭ‬

‫ﺃﺑﻌﺎﺩ ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ ﰲ ﺍﻟﻨﺼﻮﺹ ﺍﻟﺘﺸﺮﻳﻌﻴﺔ)]‪.([١٢‬‬

‫ﻭﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﺘﺤﻠﻴﻠﻴﺔ ﺍﻟﻨﻘﺪﻳﺔ ﻷﻃﺮﻭﺣﺔ ﻫﺬﺍ ﺍﻻﲡﺎﻩ ﰲ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﻣﺒﺪﺃ ﺗﻌﻠﻴﻞ ﺍﻷﺣﻜﺎﻡ ﺗﻜﺸﻒ ﻋﻦ �ﻮﻉ ﻣﻦ ﺍﻟﺜﻮﺭﺓ ﻋﻠﻰ ﺍﳌﻨﻬﺠﻴﺔ ﺍﻷﺻﻮﻟﻴﺔ ﻭﺩﻋﻮﺓ ﺗﻄﺒﻴﻘﻴﺔ‬

‫ﻟﺒﻨﺎﺀ ﻣﻨﻬﺠﻴﺔ ﺍﺟﺘﻬﺎﺩﻳﺔ ﺟﺪﻳﺪﺓ ﻣﻦ ﺃﻫﻢ ﻣﺒﺎﺩﺋﻬﺎ‪ :‬ﺑﻴﺎﻥ ﻭﻇﻴﻔﺔ ﺍﻟﻨﺺ ﺍﻟﺘﺸﺮﻳﻌﻲ؛ ﺇﻋﻄﺎﺀ ﻣﻔﻬﻮﻡ ﺟﺪﻳﺪ ﻟﻮﻇﻴﻔﺔ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ؛ ﺇﻋﻄﺎﺀ ﻣﻔﻬﻮﻡ ﺟﺪﻳﺪ ﳌﺼﻄﻠﺢ‬

‫ﺍﻟﺜﻮﺍﺑﺖ‪.‬‬

‫ﻭﳑﺎ ﻳﺆﺧﺬ ﻋﻠﻰ ﻫﺬﺍ ﺍﻻﲡﺎﻩ ﺃ�ﻪ ﱂ ﻳﻨﻄﻠﻖ ﰲ ﺑﻨﺎﺀ ﻣﻨﻬﺠﻪ ﺍﻟﺒﺪﻳﻞ ﻣﻦ �ﻘﺪ ﺍﻷﺳﺲ ﺍﳌﻨﻬﺠﻴﺔ ﺍﻟﱵ ﻳﻘﻮﻡ ﻋﻠﻴﻬﺎ ﺍﻟﻔﻜﺮ ﺍﻷﺻﻮﱄ ﰲ ﻗﻀﻴﺔ ﺗﻌﻠﻴﻞ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﺑﻞ ﺍ�ﻄﻠﻖ‬

‫ﰲ ﺍﻟﺘﻨﻈﲑ ﻣﻦ ﺃﻣﺜﻠﺔ ﺟﺰﺋﻴﺔ ﻣﻠﺤﺔ ﺍﺣﺘﺎﺟﺖ ﺇﱃ ﺣﻞّ‪ ،‬ﻭﺍﳌﻮﻗﻒ ﺍﳌﺘﺨﺬ ﻣﻨﻬﺎ ﻋﻤﹼﻤﻪ ﻋﻠﻰ ﺍﳉﺰﺋﻴﺎﺕ ﺍﻷﺧﺮﻯ ﻟﻴﺴﺘﺨﺮﺝ ﻣﻨﻬﺎ �ﻈﺮﻳﺔ ﺟﺎﻣﻌﺔ‪.‬‬

‫ﻭﺍﳊﻘﻴﻘﺔ ﺃﻥ ﻣﻦ ﻃﺒﻴﻌﺔ ﺍﳉﺰﺋﻴﺎﺕ ﺃﳖﺎ ﻻ ﺗﺘﺸﺎﺑﻪ‪ ،‬ﻭﻻ ﺗﻨﻀﺒﻂ ﺑﻀﺎﺑﻂ ﻭﺍﺣﺪ‪ .‬ﻭﻣﻦ ﺛﻢﹼ ﻛﺎﻥ ﺍﻷﺻﻞ ﰲ ﺍﻟﺘﻨﻈﲑ ﺍﳌﻨﻬﺠﻲ ﺍﻻ�ﻄﻼﻕ ﻣﻦ ﺍﻟﻘﻀﺎﻳﺎ ﺍﺠﻤﻟﺮﺩﺓ ﺛﻢ‬

‫ﺗﻄﺒﻴﻘﻬﺎ ﻋﻠﻰ ﺍﳉﺰﺋﻴﺎﺕ ﻓﻴﹸﺘﺤﺼﻞ ﻋﻠﻰ ﻗﻮﺍﻋﺪ ﻋﺎﻣﺔ ﻭﺍﺳﺘﺜﻨﺎﺀﺍﺕ ﳍﺬﻩ ﺍﻟﻘﻮﺍﻋﺪ‪.‬‬

‫ﺇﻥ ﻣﺒﺪﺃ ﻣﺮﺍﻋﺎﺓ ﻋﻠﻞ ﺍﻟﻨﺼﻮﺹ ﻭﻇﺮﻭﻓﻬﺎ ﻟﺒﻨﺔ ﻫﺎﻣﺔ ﰲ ﺑﻨﺎﺀ ﻣﻨﻬﺞ ﺃﺻﻴﻞ ﰲ ﲡﺪﻳﺪ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ‪ .‬ﻭﺍﻟﻌﺮﺽ ﺍﻟﺴﺎﺑﻖ ﻟﻼﲡﺎﻫﺎﺕ ﺍﳌﻌﺎﺻﺮﺓ ﺍﻟﺮﺋﻴﺴﺔ ﰲ‬

‫ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﻣﺒﺪﺃ ﺗﻌﻠﻴﻞ ﺍﻷﺣﻜﺎﻡ ﻳﺒﻴﹼﻦ ﺃ�ﻪ ﻗﺪ ﺍﺳﺘﻘﺮﺕ ﺣﻮﻝ ﻫﺬﺍ ﺍﳌﺒﺪﺃ �ﻈﺮﻳﺎﺕ ﰲ ﺍﻟﻔﻜﺮ ﺍﻷﺻﻮﱄ ﻫﻲ ﲝﺎﺟﺔ ﺇﱃ ﲢﻘﻴﻖ ﻭﺗﻨﻀﻴﺞ‪ ،‬ﻛﻤﺎ ﻇﻬﺮﺕ ﺃﻃﺮﻭﺣﺎﺕ‬

‫ﺟﺪﻳﺪﺓ ﻫﻲ ﲝﺎﺟﺔ ﺇﱃ ﲤﺤﻴﺺ ﻭﺗﻘﻴﻴﻢ‪.‬‬

‫ﻣﻦ ﻫﻨﺎ ﺍﻗﺘﻀﻰ ﺍﻟﺒﺤﺚ ﰲ ﺇﺷﻜﺎﻟﻴﺔ ﲡﺪﻳﺪ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺗﻌﻤﻴﻖ ﺍﻟﺒﺤﺚ ﰲ ﻣﻮﺿﻮﻉ ﺗﻌﻠﻴﻞ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﻭﲡﺎﻭﺯ ﳎﺮﺩ ﺍﻟﱰﺟﻴﺢ ﺑﲔ ﺁﺭﺍﺀ ﺍﳌﺬﺍﻫﺐ ﺍﻟﻔﻘﻬﻴﺔ‬

‫ﻭﺍﻟﺘﻘﻴﻴﻢ ﺍﻟﻌﺎﻡ ﻟﻸﻃﺮﻭﺣﺎﺕ ﺍﳌﻌﺎﺻﺮﺓ‪ ،‬ﺇﱃ ﺻﻴﺎﻏﺔ �ﻈﺮﻳﺔ ﰲ ﺍﻟﺘﻌﻠﻴﻞ ﺗﺴﺘﻮﻋﺐ �ﻈﺮﻳﺔ ﺍﳌﺘﻘﺪﻣﲔ ﻭﺃﻃﺮﻭﺣﺎﺕ ﺍﳌﻌﺎﺻﺮﻳﻦ ﻭﺗﺄﺗﻲ ﲟﺎ ﻳﻔﻴﺪ ﺍﳌﻨﻬﺠﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬

‫ﻭﻟﻌﻞ ﳑﺎ ﻳﺴﺎﻋﺪ ﻋﻠﻰ ﺑﻨﺎﺀ �ﻈﺮﻳﺔ ﰲ ﺍﻟﺘﻌﻠﻴﻞ‪ ،‬ﺍﻻﻫﺘﻤﺎﻡ ﺑﺎﻟﻘﻀﺎﻳﺎ ﺍﻵﺗﻴﺔ‪:‬‬

‫‪ -‬ﺿﺒﻂ ﻣﻨﻬﺞ ﰲ ﺍﺳﺘﺨﺮﺍﺝ ﺍﻟﻌﻠﻞ‪ :‬ﺇﻥ ﻣﺒﺪﺃ ﺗﻌﻠﻴﻞ ﺍﻷﺣﻜﺎﻡ ﻗﺎﺋﻢ ﰲ ﺍﻷﺻﻞ ﻋﻠﻰ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻟﻌﻠﻞ ﻭﻣﺮﺍﻋﺎﲥﺎ ﰲ ﻓﻬﻢ ﺍﻷﺣﻜﺎﻡ ﻭﺗﻨـﺰﻳﻠﻬﺎ‪ ،‬ﻭﺍﳌﻼﺣﻆ ﰲ‬

‫ﺍﻻﺟﺘﻬﺎﺩﺍﺕ ﺍﳌﻌﺎﺻﺮﺓ‪ ،‬ﺍﳌﺒﻨﻴﺔ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﺒﺪﺃ‪ ،‬ﺍﺧﺘﻼﻓﻬﺎ ﰲ ﲢﺪﻳﺪ ﻋﻠﻞ ﺍﻟﻨﺼﻮﺹ ﻭﺍﻷﺣﻜﺎﻡ‪ .‬ﻓﻔﻲ ﻣﻮﺿﻮﻉ ﺍﻟﺘﺼﻮﻳﺮ ﻣﺜﻼﹰ‪ ،‬ﳒﺪ ﺃﻥ ﺑﻌﻀﻬﻢ ﻗﺪ ﺃﺑﺎﺡ ﺑﻌﺾ‬

‫ﺃ�ﻮﺍﻉ ﺍﻟﺘﺼﻮﻳﺮ‪ ،‬ﻛﺎﻟﻔﻮﺗﻮﻏﺮﺍﰲ ﻭﺍﻟﺴﻴﻨﻤﺎﺋﻲ ﻭﺍﻟﺘﻠﻔﺰﻳﻮ�ﻲ‪ ،‬ﻭﺣﺮﹼﻡ ﺍﺠﻤﻟﺴﹼﻢ ﻣﻨﻪ‪ ،‬ﺃﻱ ﺍﻟﺘﻤﺎﺛﻴﻞ؛ ﻷﻥ ﺍﻟﻌﻠﺔ ﰲ ﲢﺮﻳﻢ ﺍﻟﺘﺼﻮﻳﺮ ﻫﻲ ﻣﻀﺎﻫﺎﺓ ﺧﻠﻖ ﺍﻪﻠﻟ)]‪ ،([١٣‬ﰲ ﺣﲔ‬
‫ﺃﺑﺎﺡ ﺁﺧﺮﻭﻥ ﻛﻞ ﺃ�ﻮﺍﻉ ﺍﻟﺘﺼﻮﻳﺮ ﺣﺘﻰ ﺍﺠﻤﻟﺴﹼﻢ ﻣﻨﻪ؛ ﻷﻥ ﻋﻠﺔ ﲢﺮﻳﻢ ﺍﻟﺘﺼﻮﻳﺮ ﰲ �ﻈﺮﻫﻢ ﻫﻲ ﻣﺸﺎﲠﺔ ﺍﻟﻮﺛﻨﻴﺔ‪ ،‬ﻓﺎﻟﺘﺼﻮﻳﺮ ﺣﹸﺮﹼﻡ ﻟﻘﺮﺏ ﺍﻟﻌﻬﺪ ﺑﺎﻟﻮﺛﻨﻴﺔ ﻭﻣﺎ ﻛﺎﻥ ﻓﻴﻬﺎ ﻣﻦ‬

‫ﺻﻮﺭ ﺗﻌﺒﺪ ﻣﻦ ﺩﻭﻥ ﺍﻟﻠـﻪ ﺗﻌﺎﱃ)]‪.([١٤‬‬

‫ﻛﻤﺎ ﻳﻼﺣﻆ ﻋﻠﻰ ﺑﻌﺾ ﺍﻻﺟﺘﻬﺎﺩﺍﺕ ﺃﻳﻀﺎً ﺗﺮﺳﻴﻢ ﻓﺮﺿﻴﺎﺕ ﲢﺘﺎﺝ ﺇﱃ ﺇﺛﺒﺎﺕ‪ ،‬ﻭﺍﻋﺘﺒﺎﺭﻫﺎ ﻋﻠﻼﹰ‪ ،‬ﻭﺑﻨﺎﺀ ﺍﳊﻜﻢ ﻋﻠﻴﻬﺎ‪ ،‬ﻣﺜﻞ ﻣﻮﺿﻮﻉ ﺗﻨﺼﻴﻒ ﺷﻬﺎﺩﺓ ﺍﳌﺮﺃﺓ‬

‫ﺍﻟﻮﺍﺭﺩ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ )) :‬ﻭﹶٱﺳﹾﺘَﺸﹾﻬِﺪﹸﻭﺍْ ﺷﹶﻬِﻴﺪﹶﻳﹾﻦِ ﻣﹼﻦ ﺭﹼﺟﹶﺎﻟﹺﻜُﻢﹾ ﻓَﺈِﻥ ﻟﱠﻢﹾ ﻳﹶﻜُﻮ�َﺎ ﺭﹶﺟﹸﻠَﻴﹾﻦِ ﻓَﺮﹶﺟﹸﻞٌ ﻭﹶٱﻣﹾﺮﹶﺃَﺗَﺎﻥِ ﻣﹺﻤﱠﻦ ﺗَﺮﹾﺿَﻮﹾﻥﹶ ﻣﹺﻦﹶ ٱﻟﺸﱡﻬﹶﺪﹶﺍﺀ ﺃَﻥ ﺗَﻀﹺﻞﱠ ﺇْﺣﹾﺪﹶﺍﻫﹸﻤﹶﺎ ﻓَﺘُﺬَﻛّﺮﹶ‬

‫ﺇِﺣﹾﺪﹶﺍﻫﹸﻤﹶﺎ ٱﻻْﺧﹾﺮﹶﻯٰ(( )ﺍﻟﺒﻘﺮﺓ‪ .(٢٨٢:‬ﻓﻘﺪ ﺍﻋﺘﱪ ﺑﻌﺾ ﺍﻟﺒﺎﺣﺜﲔ ﺃﻥ ﻋﻠﺔ ﺗﻨﺼﻴﻒ ﺷﻬﺎﺩﺓ ﺍﳌﺮﺃﺓ‪ ،‬ﻭﻣﺮﺟﻌﻪ ﺃﻥ ﺍﳌﺮﺃﺓ ﱂ ﺗﻜﻦ ﻭﻗﺖ �ﺰﻭﻝ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺫﺍﺕ‬

‫ﻣﺸﺎﺭﻛﺔ ﻓﻌﺎﻟﺔ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﻻﺳﻴﻤﺎ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻟﻘﻀﺎﻳﺎ ﺍﳌﺎﻟﻴﺔ ﻭﺍﻟﺘﺠﺎﺭﻳﺔ‪ ،‬ﳑﺎ ﺟﻌﻠﻬﺎ ﲡﻬﻞ ﻫﺬﺍ ﺍﳌﻴﺪﺍﻥ‪ ،‬ﻓﺈﺫﺍ ﺃﺩﺭﻛﺖ ﺍﳌﺮﺃﺓ ﻗﻀﺎﻳﺎ ﺍﻟﺘﺠﺎﺭﺓ ﺃﺻﺒﺢ ﺍﳊﻜﻢ‬

‫ﺍﻷﺻﻠﻲ ﺍﳌﺴﺎﻭﺍﺓ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺍﻟﺮﺟﻞ ﰲ ﺍﻟﺸﻬﺎﺩﺓ)]‪.([١٥‬‬

‫ﺇﻥ ﺍﳉﺰﻡ ﺑﻌﺪﻡ ﺩﺭﺍﻳﺔ ﺍﳌﺮﺃﺓ ﺑﻘﻀﺎﻳﺎ ﺍﳌﻌﺎﻣﻼﺕ ﺍﳌﺎﻟﻴﺔ ﻭﺍﻟﺘﺠﺎﺭﻳﺔ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﻭﺑﺪﺍﻳﺔ ﺍﻹﺳﻼﻡ‪ ،‬ﺍﻓﱰﺍﺽ ﳛﺘﺎﺝ ﺇﺛﺒﺎﺗﻪ ﺇﱃ ﺩﺭﺍﺳﺔ ﺗﺎﺭﳜﻴﺔ ﺍﺳﺘﻘﺼﺎﺋﻴﺔ‪ ،‬ﻻﺳﻴﻤﺎ ﻭﻗﺪ‬

‫ﺳﺠﻞ ﺍﻟﺘﺎﺭﻳﺦ ﻭﺟﻮﺩ ﳕﺎﺫﺝ ﻟﻨﺴﺎﺀ ﺗﺎﺟﺮﺍﺕ ﻗﺒﻞ ﺍﻟﺒﻌﺜﺔ ﻛﺨﺪﳚﺔ ﺑﻨﺖ ﺧﻮﻳﻠﺪ ﺭﺿﻲ ﺍﻟﻠـﻪ ﻋﻨﻬﺎ‪ ،‬ﻭﺑﻌﺪ ﺍﻟﺒﻌﺜﺔ ﻻﺳﻴﻤﺎ ﰲ ﺳﻮﻕ ﺍﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ‪ .‬ﺛﻢ ﺇﻥ ﺍﻵﻳﺔ‬

‫ﺍﻟﻜﺮﳝﺔ �ﺰﻟﺖ ﻓـﻲ ﺍﳌﺪﺍﻳﻨﺔ‪ ،‬ﻭﺍﻟﺸـﻬﺎﺩﺓ ﺇﳕﺎ ﻫﻲ ﻋﻠﻰ ﺩﹶﻳﹾﻦٍ ﻣﻜﺘﻮﺏ‪ ،‬ﻭﻫﺬﺍ ﻻ ﻳﺘﻄﻠﺐ ﺧﱪﺓ ﰲ ﺍﳌﻌﺎﻣﻼﺕ ﺍﻟﺘﺠﺎﺭﻳﺔ‪ ،‬ﺑﻞ ﻛﻞ ﻣﺎ ﻳﺘﻄﻠﺒﻪ ﻣﻌﺮﻓﺔ ﺍﻟﻘﺮﺍﺀﺓ ﻭﺍﻟﻜﺘﺎﺑﺔ‪..‬‬

‫ﻭﻋﻠﻰ ﻓﺮﺽ ﺃﻥ ﺍﻷﻣﺮ ﻳﺘﻄﻠﺐ ﺩﺭﺍﻳﺔ ﲣﺼﺼﻴﺔ ﺑﺸﺆﻭﻥ ﺍﻟﺘﺠﺎﺭﺓ‪ ،‬ﻓﻬﻞ ﻛﻞ ﺍﻣﺮﺃﺓ ﻣﺜﻘﻔﺔ ﰲ ﺍﻟﻌﺼﺮ ﺍﳊﺎﺿﺮ ﻋﻠﻰ ﺩﺭﺍﻳﺔ ﻛﺎﻓﻴﺔ ﺑﺎﳌﻌﺎﻣـﻼﺕ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﺍﻟﱵ‬

‫ﺃﺻـﺒﺤﺖ ﺃﻛﺜﺮ ﺗﻌﻘـﻴﺪﺍً ﳑﺎ ﻛﺎ�ﺖ ﻋﻠﻴﻪ ﺃﻳﺎﻡ �ﺰﻭﻝ ﺁﻳﺔ ﺍﳌﺪﺍﻳﻨﺔ؟‬

‫ﻭﻣﻦ ﺩﻭﺍﻓﻊ ﺿﺒﻂ ﻣﻨﻬﺞ ﰲ ﺍﺳﺘﺨﺮﺍﺝ ﺍﻟﻌﻠﻞ‪ ،‬ﺍﺑﺘﻨﺎﺀ ﺑﻌﺾ ﺍﻻﺟﺘﻬﺎﺩﺍﺕ ﻋﻠﻰ ﻋﻠﻞ ﻗﺎﺻﺮﺓ‪ ،‬ﻛﺘﻌﻠﻴﻞ ﲢﺮﻳﻢ ﺍﻟﺮﺑﺎ ﺑﺎﺳﺘﻐﻼﻝ ﺣﺎﺟﺔ ﺍﻟﻔﻘﲑ‪ ،‬ﻭﺗﻌﻠﻴﻞ ﲢﺮﻳﻢ ﺍﻟﺰ�ﺎ ﲟﻨﻊ‬

‫ﺍﺧﺘﻼﻁ ﺍﻷ�ﺴﺎﺏ‪.‬‬

‫‪ -‬ﺿﺒﻂ ﻣﺪﻟﻮﻝ ﻣﺼﻄﻠﺢ ﺍﻟﺜﻮﺍﺑﺖ ﻭﺍﳌﺘﻐﲑﺍﺕ ﰲ ﺗﻌﻠﻴﻞ ﺍﻷﺣﻜﺎﻡ‪ :‬ﺇﻥ ﺍﺧﺘﻼﻑ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﳌﻌﺎﺻﺮﺓ ﰲ ﲢﺪﻳﺪ ﺩﻻﻟﺔ ﺍﻟﺜﻮﺍﺑﺖ ﻭﺍﳌﺘﻐﲑﺍﺕ‪ ،‬ﻭﻣﻨﻬﺞ ﺍﻟﺘﻌﺎﻣﻞ‬

‫ﻣﻌﻬﻤﺎ‪ ،‬ﻳﻘﺘﻀﻲ ﲝﺜﺎً ﻣﻨﻬﺠﻴﺎً ﳛﺪﺩ ﺿﻮﺍﺑﻂ ﺍﻟﺘﻔﺮﻳﻖ ﺑﲔ ﺍﻟﺜﺎﺑﺖ ﻭﺍﳌﺘﻐﲑ‪ ،‬ﻭﻳﻀﺒﻂ ﻋﻼﻗﺘﻬﻤﺎ ﺑﺎﻷﺣﻜﺎﻡ ﺍﻟﻌﻘﺪﻳﺔ ﻭﺍﻟﺘﻌﺒﺪﻳﺔ ﻭﺍﻟﺘﺸﺮﻳﻌﻴﺔ‪.‬‬

‫‪ -‬ﺗﻄﺒﻴﻘﺎﺕ ﻣﺒﺪﺃ ﺗﻌﻠﻴﻞ ﺍﻷﺣﻜﺎﻡ ﻋﻠﻰ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ :‬ﺭﻛﺰ ﺟﻞ ﺍﻟﻌﻠﻤﺎﺀ ﺍﳌﻌﺎﺻﺮﻳﻦ ‪ -‬ﺍﳌﻨﻄﻠﻘﲔ ﻣﻦ ﺍﻹﻃﺎﺭ ﺍﳌﻨﻬﺠﻲ ﺍﻷﺻﻮﱄ ‪ -‬ﰲ ﲝﺚ ﺗﻄﺒﻴﻘﺎﺕ ﻣﺒﺪﺃ ﺗﻌﻠﻴﻞ‬

‫ﺍﻷﺣﻜﺎﻡ ﻋﻠﻰ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ؛ ﻷﳖﺎ ﲤﺜّﻞ ﺍﳉﺎ�ﺐ ﺍﻟﺘﻄﺒﻴﻘﻲ ﻭﺍﻟﻌﻤﻠﻲ ﻟﻠﻘﺮﺁﻥ ﺍﻟﻜﺮﻳـﻢ‪ .‬ﻓﺄﻗـﺮﻭﺍ ﺍﺑﺘﺪﺍﺀ ﺗﻘﺴﻴﻢ ﺍﻹﻣﺎﻡ ﺍﻟﻘﺮﺍﰲ ﻟﺘﺼﺮﻓﺎﺕ ﺍﻟﻨﱯ ‪ e‬ﺇﱃ ﻣﺎ ﺻﺪﺭ ﻋﻨﻪ‬

‫ﺑﻮﺻﻒ ﺍﻹﻣﺎﻣﺔ ﻭﻣﺎ ﺻﺪﺭ ﻋﻨﻪ ﺑﻮﺻﻒ ﺍﻟﺘﺒﻠﻴﻎ ﻭﺍﻟﻔﺘﻮﻯ‪ ،‬ﻭﺑﻨﺎﺀ ﻋﻠﻰ ﺫﻟﻚ ﻗﺴﹼﻤﻮﺍ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﺇﱃ ﺗﺸﺮﻳﻌﻴﺔ ﻭﻏﲑ ﺗﺸﺮﻳﻌﻴﺔ‪ ،‬ﻭﺳﻌﻮﺍ ﻣﻦ ﻫﺬﺍ ﺍﳌﻨﻄﻠﻖ ﺇﱃ‬

‫ﺍﻟﺘﻨﻈﲑ ﻟﺘﻄﺒﻴﻘﺎﺕ ﻣﺒﺪﺃ ﺗﻌﻠﻴﻞ ﺍﻷﺣﻜﺎﻡ ﻋﻠﻰ ﺍﻟﺴﻨﺔ‪.‬‬

‫ﻟﻜﻦ ﺍﳌﻼﺣﻆ ﰲ ﺍﳉﻬﻮﺩ ﺍﳌﺒﺬﻭﻟﺔ ﰲ ﻫﺬﺍ ﺍﳌﻀﻤﺎﺭ ﺍﺧﺘﻼﻓﻬﺎ ﰲ ﻃﺒﻴﻌﺔ ﺍﳌﻮﺿﻮﻋﺎﺕ ﺍﻟﱵ ﺗﻨﺪﺭﺝ ﲢﺖ ﻛﻞ ﻗﺴﻢ‪ ،‬ﻭﺫﻟﻚ ﺑﺴﺒﺐ ﺍﺧﺘﻼﻑ ﺍﳌﻨﻬﺠﻴﺔ ﺍﳌﺘﺒﻌﺔ ﰲ‬

‫ﺗﺼﻨﻴﻒ ﺗﺼﺮﻓﺎﺕ ﺍﻟﻨﱯ ‪ e‬ﺿﻤﻦ ﻣﺎ ﻫﻮ ﺗﺸﺮﻳﻌﻲ ﻭﻣﺎ ﻟﻴﺲ ﺑﺘﺸﺮﻳﻌﻲ)]‪.([١٦‬‬

‫ﻭﺗﺆﻛﺪ ﺍﻟﺮﺅﻯ ﺍﳌﺘﻘﺎﺭﺑﺔ ﺃﺣﻴﺎ�ﺎً ﻭﺍﳌﺘﺒﺎﻋﺪﺓ ﺃﺣﻴﺎ�ﺎً ﺃﺧﺮﻯ ﰲ ﺗﻄﺒﻴﻖ ﻣﺒﺪﺃ ﺗﻌﻠﻴﻞ ﺍﻷﺣﻜﺎﻡ ﻋﻠﻰ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﺃﻥ ﻫﺬﺍ ﺍﳉﺰﺀ ﻣﻦ ﺍﻟﻨﻈﺮﻳﺔ ﻣﺎﺯﺍﻝ ﲝﺎﺟﺔ ﺇﱃ ﲝﺚ‬

‫ﻭﲢﻘﻴﻖ‪ ،‬ﺗﻀﺒﻂ ﻣﻦ ﺧﻼﳍﻤﺎ ﻣﻨﻬﺠﻴﺔ ﺗﺼﻨﻴﻒ ﺗﺼﺮﻓﺎﺕ ﺍﻟﻨﱯ ‪ e‬ﻭﺿﻮﺍﺑﻂ ﺍﻟﺘﻔﺮﻳﻖ ﺑﲔ ﺍﻟﻘﺴﻢ ﺍﻟﺘﺸﺮﻳﻌﻲ ﻭﻏﲑ ﺍﻟﺘﺸﺮﻳﻌﻲ ﻣﻦ ﺗﺼﺮﻓﺎﺗﻪ‪.‬‬

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‫)]‪ ([١٠‬ﻳﻌﺘﺒﺮ د‪.‬ﻳﻮﺳﻒ اﻟﻘﺮﺿﺎوي أﺣﺴﻦ ﻣﻦ ﻣﺜﻞ هﺬا اﻟﺘﻴﺎر ﻣﻦ اﻟﻤﻌﺎﺻﺮﻳﻦ؛ اﻧﻈﺮ‪ :‬ﻳﻮﺳﻒ اﻟﻘﺮﺿﺎوي‪"\ ،‬اﻻﺟﺘﻬﺎد ﻓﻲ اﻟﺸﺮﻳﻌﺔ اﻹﺳﻼﻣﻴﺔ\"‪ ،‬ص‪ ،١٧٩-١٧٨‬ﺣﻮار ﺣﻮل اﻟﻌﻼﻗﺔ ﺑﻴﻦ اﻟﻨﺺ واﻻﺟﺘﻬﺎد‪ ،‬ﺣﻮﻟﻴﺔ آﻠﻴﺔ اﻟﺸﺮﻳﻌﺔ‬
‫واﻟﻘﺎﻧﻮن واﻟﺪراﺳﺎت اﻹﺳﻼﻣﻴﺔ )اﻟﺪوﺣﺔ‪ :‬اﻟﻌﺪد اﻟﻌﺎﺷﺮ‪١٤١٣ ،‬هـ ‪١٩٩٢-‬م( ص‪.١٦-١٤‬‬
 ‫)]‪ ([١١‬أﺑﺮز ﻣﻦ ﻣﺜّﻞ هﺬا اﻟﻄﺮف ﻣﻦ اﻟﻤﻌﺎﺻﺮﻳﻦ اﻟﺪآﺘﻮر ﻣﺤﻤﺪ ﻋﻤﺎرة ﻓﻲ آﺘﺎﺑﻪ \"ﻣﻌﺎﻟﻢ اﻟﻤﻨﻬﺞ اﻹﺳﻼﻣﻲ\"‪ ،‬ﻓﻲ ﻣﺤﻮر \"اﻟﻨﺺ واﻻﺟﺘﻬﺎد\"‪ ،‬ﺣﻴﺚ ﺗﺒﻨﻰ ﻓﻴﻪ اﻟﺘﻘﺴﻴﻢ اﻟﻌﻘﻠﻲ واﻟﻮاﻗﻌﻲ ﻟﻠﻨﺺ اﻟﺸﺮﻋﻲ اﻟﺬي اﺳﺘﻘﺮ ﻓﻲ اﻟﻔﻜﺮ‬
‫اﻷﺻﻮﻟﻲ‪ ،‬إﻻ أﻧﻪ ﻓﻲ ﺗﻄﺒﻴﻖ ﻗﺎﻋﺪة »ﻻ اﺟﺘﻬﺎد ﻣﻊ اﻟﻨﺺ« ﻋﻠﻰ اﻟﻨﺼﻮص اﻟﻘﻄﻌﻴﺔ اﻟﺜﺒﻮت واﻟﺪﻻﻟﺔ‪ ،‬ﻓﺮّق ﺑﻴﻦ اﻟﺜﻮاﺑﺖ اﻟﺪﻳﻨﻴﺔ واﻟﻤﺘﻐﻴّﺮات اﻟﺪﻧﻴﻮﻳﺔ‪.‬‬

‫)]‪ ([١٢‬وﻣﻤﻦ ﺣﺎول اﻟﺘﻨﻈﻴﺮ ﻟﻼﺳﺘﻌـﻤﺎل اﻟﻤـﻨﻬﺠﻲ ﻟﻬـﺬا اﻟﻤـﺒﺪأ اﻟـﺪآﺘـﻮر ﻋﺒﺪ اﻟﺤﻤﻴﺪ أﺑﻮ ﺳﻠﻴﻤﺎن‪ ،‬إذ أﻗﺎم ﺗﺼﻮرﻩ اﻟﺘﻨﻈﻴﺮي ﻋﻠﻰ أﺳﺎس اﻟﺘﻔﺮﻳﻖ ﺑﻴﻦ ﻧﺼﻮص اﻟﻘﺮﺁن اﻟﻜﺮﻳﻢ ذاﺗﻬﺎ ﻣﻦ ﺟﻬﺔ‪ ،‬واﻟﺘﻔﺮﻳﻖ ﺑﻴﻨﻬﺎ وﺑﻴﻦ ﻧﺼﻮص اﻟﺴﻨﺔ‬
‫اﻟﻨﺒﻮﻳﺔ ﻣﻦ ﺟﻬﺔ أﺧﺮى‪ .‬ﻓﺄﻗﺮ اﺑﺘﺪا ًء أن ﻧﺼﻮص اﻟﻘﺮﺁن اﻟﻜﺮﻳﻢ ﻓﻲ اﻟﻐﺎﻟﺐ اﻷﻋﻢ ﺗﻤﺜّﻞ ﻗﻮاﻋﺪ آﻠﻴﺔ ﺗﻌﻠﻮ ﻋﻦ اﻟﺰﻣﺎن واﻟﻤﻜﺎن‪ ،‬أﻣﺎ ﻧﺼﻮص اﻟﺴﻨﺔ اﻟﺘﺸﺮﻳﻌﻴﺔ ﻓﻜﻠﻬﺎ ﻓﻲ ﻧﻈﺮﻩ ﻧﺴﺒﻴﺔ ﻻ ﺗﻌﻠﻮ ﻋﻦ اﻟﺰﻣﺎن واﻟﻤﻜﺎن؛ اﻧﻈﺮ ﻋﺒﺪ اﻟﺤﻤﻴﺪ أﺑﻮ‬
‫ﺳﻠﻴﻤﺎن‪ ،‬اﻟﻨﻈﺮﻳﺔ اﻹﺳﻼﻣﻴﺔ ﻟﻠﻌﻼﻗﺎت اﻟﺪوﻟﻴﺔ؛ اﻟﺴﻨﺔ اﻟﻨﺒﻮﻳﺔ وﻣﻨﻬﺠﻬﺎ ﻓﻲ ﺑﻨﺎء اﻟﻤﻌﺮﻓﺔ واﻟﺤﻀﺎرة )ﻋﻤﺎن‪ :‬ﻣﺆﺳﺴﺔ ﺁل اﻟﺒﻴﺖ‪ ،‬ﺑﺎﻟﺘﻨﺴﻴﻖ ﻣﻊ اﻟﻤﻌﻬﺪ اﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺮ اﻹﺳﻼﻣﻲ‪١٩٨٩،‬م(‪.‬‬

‫)]‪ ([١٣‬اﻧﻈﺮ‪ :‬ﻳﻮﺳﻒ اﻟﻘﺮﺿﺎوي‪ ،‬اﻻﺟﺘﻬﺎد ﻓﻲ اﻟﺸﺮﻳﻌﺔ اﻹﺳﻼﻣﻴﺔ‪ ،‬ص‪ ١٤٣‬و‪.١٥٥‬‬

‫)]‪ ([١٤‬اﻧﻈﺮ‪ :‬ﻃﻪ ﺟﺎﺑﺮ اﻟﻌﻠﻮاﻧﻲ‪ ،‬إﺳﻼﻣﻴﺔ اﻟﻤﻌﺮﻓﺔ ﺑﻴﻦ اﻷﻣﺲ واﻟﻴﻮم‪ ،‬ط‪) ١‬اﻟﻘﺎهﺮة‪ :‬اﻟﻤﻌﻬﺪ اﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺮ اﻹﺳﻼﻣﻲ‪١٩٩٦ ،‬م(‪ ،‬ص‪.١٦‬‬

‫)]‪.Taha Jabar Al-Alwani, “The Testimony of Women”, American Journal of Islamic Social Sciences, Summer 1996. pp. 173-197([١٥‬‬

‫)]‪ ([١٦‬اﻧﻈﺮ‪ :‬ﻣﺤﻤﻮد ﺷﻠﺘﻮت‪ ،‬اﻹﺳـﻼم ﻋﻘﻴﺪة وﺷـﺮﻳﻌﺔ‪ ،‬ط‪)١٧‬اﻟﻘﺎهﺮة‪ :‬دار اﻟﺸﺮوق‪١٩٩٧،‬م(؛ ﻳﻮﺳﻒ اﻟﻘﺮﺿﺎوي‪ ،‬اﻟﺴﻨﺔ ﻣﺼﺪر ﻟﻠﻤﻌﺮﻓﺔ واﻟﺤﻀﺎرة‪ ،‬ط‪) ١‬اﻟﻘﺎهﺮة‪ :‬دار اﻟﺸﺮوق‪١٩٩٧ ،‬م(؛ ﻳﻮﺳﻒ اﻟﻘﺮﺿﺎوي‪ ،‬آﻴﻒ ﻧﺘﻌﺎﻣﻞ‬
‫ﻣﻊ اﻟﺴﻨﺔ اﻟﻨﺒﻮﻳﺔ‪ ،‬ط‪) ٣‬اﻟﺮﻳﺎض‪ :‬ﻣﻜﺘﺒﺔ اﻟﻤﺆﻳﺪ‪ ،‬ﻓﺮﺟﻴﻨﻴﺎ‪ :‬اﻟﻤﻌﻬﺪ اﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺮ اﻹﺳﻼﻣﻲ‪١٩٩١ ،‬م(‪.‬‬
‫ﺳﻠﺴﻠﺔ ﻛﺘﺐ ﺍﻷﻣﺔ « ﻣﻌﺎﱂ ﲡﺪﻳﺪ ﺍﳌﻨﻬﺞ ﺍﻟﻔﻘﻬﻲ ﳕﻮﺫﺝ ﺍﻟﺸﻮﻛﺎ�ﻲ « ﺍﻟﻔﺼﻞ ﺍﳋﺎﻣﺲ ‪ -‬ﳏﺪﺩﺍﺕ ﻣﻨﻬﺠﻴﺔ ﻟﻠﺒﺤﺚ ﰲ ﲡﺪﻳﺪ ﺍﳌﻨﻬﺞ ﺍﻟﻔﻘﻬﻲ ‪ -‬ﺍﶈﺪﺩ ﺍﻟﺜﺎﻟﺚ‪:‬‬

‫ﺍﺳﺘﺤﺪﺍﺙ ﺃﻃﺮ ﺟﺪﻳﺪﺓ ﻟﻠﺘﺼﻨﻴﻒ ﺍﻟﻔﻘﻬﻲ »‬

‫ﺍﶈﺪﺩ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﺳﺘﺤﺪﺍﺙ ﺃﻃﺮ ﺟﺪﻳﺪﺓ ﻟﻠﺘﺼﻨﻴﻒ ﺍﻟﻔﻘﻬﻲ‪:‬‬

‫ﻟﻘﺪ ﻛﺎﻥ ﻣﻦ ﻣﻈﺎﻫﺮ ﺍﻟﻨﻬﻀﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ ﺍ�ﺘﻌﺎﺵ ﺣﺮﻛﺔ ﺍﻟﺘﺄﻟﻴﻒ‪ ،‬ﺍﻟﱵ ﻛﺎﻥ ﻣﻦ ﺃﺳﺒﺎﲠﺎ ﺍﻗﺘﺤﺎﻡ ﺍﻻﲡﺎﻩ ﺍﻟﻌﻘﻠﻲ »ﺍﳌﺘﻄﺮﻑ« ﺍﻟﺴﺎﺣﺔ ﺍﻟﻔﻘﻬﻴﺔ ﻣﺘﺨﺬﺍً ﻣﻦ‬

‫�ﻘﺪ ﺍﻟﻨﺺ ﺍﻟﺪﻳﲏ ﺳﺒﻴﻼﹰ ﺇﱃ ﺍﻟﺘﺠﺪﻳﺪ‪ .‬ﻓﻈﻬﺮﺕ‪ ،‬ﻛﻨﻮﻉ ﻣﻦ ﺭﺩ ﺍﻟﻔﻌﻞ ﳍﺬﺍ ﺍﻟﺘﻴﺎﺭ‪ ،‬ﻣﺆﻟﻔﺎﺕ ﺟﺎﺩﺓ ﰲ ﺭﺳﻢ ﻣﻨﻬﺞ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ �ﺼﻮﺹ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭﰲ ﻋﺮﺽ �ﻈﻢ‬

‫ﺍﻹﺳﻼﻡ ﻭﻣﺒﺎﺩﺋﻪ‪ ،‬ﻭﻗﺪ ﺃﺩﻯ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻟﺘﺄﻟﻴﻒ ﺩﻭﺭﻩ ﰲ ﺗﺜﺒﻴﺖ ﺛﻘﺔ ﺍﳌﺴﻠﻤﲔ ﺑﺪﻳﻨﻬﻢ ﻭﺗﺮﺍﺛﻬﻢ‪ ،‬ﻟﻜﻦ ﳌﺎ ﻛﺎﻥ ﺍﻟﺘﺄﻟﻴﻒ ﺍﻟﺘﻨﻈﲑﻱ ﺃﻭﱃ ﻭﺃﻫﻢ ﻣﻦ ﺍﻟﺘﺄﻟﻴﻒ‬

‫ﺍﻟﺪﻓﺎﻋﻲ ﰲ ﺣﻘﻮﻝ ﺍﳌﻌﺮﻓﺔ ﺍﳌﺨﺘﻠﻔﺔ‪ ،‬ﻭﺟﺐ ﺇﺛﺎﺭﺓ ﺍﻟﺴﺆﺍﻝ ﺍﻵﺗﻲ‪ :‬ﺇﱃ ﺃﻳﻦ ﻭﺻﻞ ﺍﻟﺘﺼﻨﻴﻒ ﺍﻟﻔﻘﻬﻲ ﰲ ﺍﲡﺎﻩ ﺍﻟﺘﻨﻈﲑ؟‬

‫ﻭﺳﻴﻜﻮﻥ ﺟﻮﺍﺑﻪ ﺍﻟﺼﺤﻴﺢ ﺃﻥ ﺣﺮﻛﺔ ﺍﻟﺘﺄﻟﻴﻒ ﰲ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﰲ ﺍﳌﺮﺣﻠﺔ ﺍﳌﻌﺎﺻﺮﺓ ﱂ ﺗﺘﻮﻗﻒ ﻋﻨﺪ ﲨﻊ ﺍﳌﺴﺎﺋﻞ ﺍﻟﻔﺮﻋﻴﺔ‪ ،‬ﺑﻞ ﺧﻄﺖ ﺧﻄﻮﺍﺕ ﺟﺎﺩﺓ ﰲ‬

‫ﻃﺮﻳﻖ ﺑﻨﺎﺀ �ﻈﺮﻳﺎﺕ ﻓﻘﻬﻴﺔ ﻣﺘﻜﺎﻣﻠﺔ ﺗﻀﺒﻂ ﺍﻟﺘﻌﺮﻳﻔﺎﺕ‪ ،‬ﻭﺍﻟﺸﺮﺍﺋﻂ‪ ،‬ﻭﺍﻷﺭﻛﺎﻥ‪ ،‬ﻭﺍﻵﺛﺎﺭ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ‪ ،‬ﻭﺗﺘﺨﺬ ﻣﻦ ﺍﳌﺴﺎﺋﻞ ﺍﻟﻔﺮﻋﻴﺔ ﺃﻣﺜﻠﺔ ﺗﻄﺒﻴﻘﻴﺔ‪ ،‬ﻓﺎﲡﻪ ﺍﻟﺒﺤﺚ‬

‫ﺍﻟﻔﻘﻬﻲ ﳓﻮ ﺩﺭﺍﺳﺔ ﻣﻮﺿﻮﻋﺎﺕ ﻓﻘﻬﻴﺔ ﻣﻮﺭﻭﺛﺔ‪ ،‬ﺃﻭ ﻣﻮﺿﻮﻋﺎﺕ ﻣﻦ ﻭﺍﻗﻊ ﺍﳊﻴﺎﺓ ﺍﳌﻌﺎﺻﺮﺓ‪ ،‬ﺩﺭﺍﺳﺔ ﻣﻘﺎﺭ�ﺔ ﺑﲔ ﺍﳌﺪﺍﺭﺱ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺑﲔ ﺍﻟﻨﻈﻢ ﺍﻟﻘﺎ�ﻮ�ﻴﺔ‬

‫ﺍﻟﻮﺿﻌﻴﺔ ﺍﻷﺧﺮﻯ‪.‬‬

‫ﻭﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺃﻥ ﺍﳌﻨﻬﺞ ﺍﳌﻘﺎﺭﻥ ﻗﺪ ﺣﺮﺭ ﺍﻟﺒﺤﺚ ﺍﻟﻔﻘﻬﻲ ﻣﻦ ﺍﳌﻨﻬﺞ ﺍﻟﺪﻓﺎﻋﻲ ﺍﻟﻘﺎﺋﻢ ﻋﻠﻰ ﺍﻟﺘﻌﺼﺐ ﳌﺬﻫﺐ ﻓﻘﻬﻲ ﻣﻌﻴﹼﻦ‪ ،‬ﻟﻜﻨﻪ ﺗﺴﺒﺐ ﰲ ﺃﺣﻴﺎﻥ ﻛﺜﲑﺓ ‪-‬‬

‫ﰲ ﺃﺛﻨﺎﺀ ﺍﳌﻘﺎﺭ�ﺔ ﺑﲔ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﺍﻟﻨﻈﺮﻳﺎﺕ ﺍﻟﻮﺿﻌﻴﺔ ﺍﻷﺧﺮﻯ ‪ -‬ﰲ ﺍﻟﺘﻘﻴﹼﺪ ﺑﺎﻟﻨﻈﺮﻳﺔ ﳏﻞ ﺍﳌﻘﺎﺭ�ﺔ‪ ،‬ﻭﺃﺣﻴﺎ�ﺎً ﻳﻜﻮﻥ ﺍﻟﻔﺮﻕ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺍﻹﺳﻼﻡ ﻛﺒﲑﺍً‬

‫ﻭﺟﺬﺭﻳﺎً‪ ،‬ﻓﺘﺼﺒﺢ ﺍﳌﻘﺎﺭ�ﺔ ﻣﺘﻜﻠّﻔﺔ‪ .‬ﻣﻦ ﻫﻨﺎ ﻛﺎﻥ ﺍﻷﻭﱃ ﰲ ﺍﻟﺘﻨﻈﲑ ﺍﻟﻔﻘﻬﻲ ﺑﻨﺎﺀ ﺍﻟﻨﻈﺮﻳﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺑﻨﺎﺀ ﺃﺻﻴﻼﹰ ﻣﺘﻤﻴﺰﺍً ﺩﻭﻥ ﺍﻟﺘﻘﻴﹼﺪ ﺑﺎﻟﻨﻈﺮﻳﺎﺕ‬

‫ﺍﻷﺧﺮﻯ)]‪.([١٧‬‬

‫ﺇﻥ ﺗﻄﻮﻳﺮ ﺍﻟﺼﻨﺎﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺑﺎﲡﺎﻩ ﺍﻟﺘﻨﻈﲑ ﲝﺎﺟﺔ ﺇﱃ ﻣﺪﺍﺧﻞ ﺃﳘﻬﺎ‪ :‬ﺗﻄﻮﻳﺮ ﻋﻠﻮﻡ ﺍﳌﻨﺎﻫﺞ‪ ،‬ﻭﺗﺮﺗﻴﺐ ﺍﳌﻮﺿﻮﻋﺎﺕ ﺍﻟﻔﻘﻬﻴﺔ‪.‬‬

‫ﺃﻣﺎ ﻋﻠﻮﻡ ﺍﳌﻨﺎﻫﺞ ﻓﻤﺜﻞ‪ :‬ﻋﻠﻢ ﺍﻟﻔﺮﻭﻕ‪ ،‬ﻭﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ‪ ،‬ﻭﻋﻠﻢ ﺍﳋﻼﻑ‪ ،‬ﻭﳓﻮﻫﺎ‪ ،‬ﻓﻬﺬﻩ ﺍﻟﻌﻠﻮﻡ �ﺸﺄﺕ ﺑﻔﻌﻞ ﺗﻄﻮﺭ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﻭﺃﺻﺒﺤﺖ ﻓﺮﻭﻋﺎً ﻣﺴﺘﻘﻠﺔ‪،‬‬

‫ﻭﻫﻲ ﻣﻬﻤﺔ ﺟﺪﺍً ﰲ ﲨﻊ ﻣﺎﺩﺓ ﺍﻟﻨﻈﺮﻳﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻷﺳﺎﺳﻴﺔ ﻭﺍﻟﻔﺮﻋﻴﺔ‪ ،‬ﻭﰲ ﺑﻨﺎﺀ ﺃﺭﻛﺎﻥ ﺍﻟﻨﻈﺮﻳﺔ ﻭﻓﺮﻭﻋﻬﺎ‪.‬‬

‫ﻭﺭﻏﻢ ﻫﺬﻩ ﺍﻷﳘﻴﺔ‪ ،‬ﻓﺈﻥ ﺍﻟﻜﺘﺎﺑﺎﺕ ﺍﳌﻌﺎﺻﺮﺓ ﱂ ﺗﺘﻘﺪﻡ ﲠﺬﻩ ﺍﻟﻌﻠﻮﻡ ﻛﺜﲑﺍً ﻋﻤﺎ ﻓﻌﻠﻪ ﺍﳌﺘﻘﺪﻣﻮﻥ‪ ،‬ﻭﺃﺑﺮﺯ ﻣﺜﺎﻝ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ‪ ،‬ﻓﺮﻏﻢ ﺍﻟﺪﻭﺭ ﺍﻟﺬﻱ‬

‫ﺣﻈﻲ ﺑﻪ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﰲ ﺣﺮﻛﺔ ﺍﻟﺘﻘﻨﲔ ﰲ ﺍﻟﻌﺼﺮ ﺍﳊﺪﻳﺚ‪ ،‬ﻓﺈﻥ ﺟﻬﻮﺩ ﺍﳌﻌﺎﺻﺮﻳﻦ ﺍﻗﺘﺼﺮﺕ ﻋﻠﻰ ﺷﺮﺡ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﱵ �ﺼﺖ ﻋﻠﻴﻬﺎ ﳎﻠﺔ ﺍﻷﺣﻜﺎﻡ ﺍﻟﻌﺪﻟﻴﺔ‪ ،‬ﻭﱂ‬

‫ﻳﻘﺘﺤﻢ ﳎﺎﻝ ﺍﳊﺼﺮ ﻭﺍﻟﺘﺼﻨﻴﻒ ﳍﺬﻩ ﺍﻟﻘﻮﺍﻋﺪ ﺇﻻ ﺃﻓﺮﺍﺩﺍً ﻣﻌﺪﻭﺩﻳﻦ ﻛﺎﻷﺳﺘﺎﺫ ﺃﲪﺪ ﺍﻟﺰﺭﻗﺎ ﺍﻟﺬﻱ ﺻﻨﻒ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﺇﱃ ﺃﺳﺎﺳﻴﺔ‪ ،‬ﻭﻓﺮﻋﻴﺔ‪ ،‬ﻛﻤﺎ ﺃﺿﺎﻑ‬

‫ﻗﻮﺍﻋﺪ ﺟﺪﻳﺪﺓ)]‪.([١٨‬‬

‫ﺃﻣﺎ ﺗﺮﺗﻴﺐ ﺍﳌﻮﺿﻮﻋﺎﺕ ﺍﻟﻔﻘﻬﻴﺔ؛ ﻓﻸﻥ ﻣﻦ ﺃﺳﺒﺎﺏ ﺻﻌﻮﺑﺔ ﺍﻟﺒﺤﺚ ﰲ ﻣﺼﺎﺩﺭ ﺍﻟﻔﻘﻪ ﻭﻣﺪﻭ�ﺎﺗﻪ ﺗﺪﺍﺧﻞ ﺍﳌﻮﺿﻮﻋﺎﺕ ﺍﻟﻔﻘﻬﻴﺔ)]‪ ،([١٩‬ﲝﻴﺚ ﻳﺬﻛﺮ ﺍﳌﻮﺿﻮﻉ‬

‫ﺍﻟﻔﻘﻬﻲ‪ ،‬ﺃﻭ ﺍﳌﺴﺄﻟﺔ ﺍﻟﻔﻘﻬﻴﺔ ﻓـﻲ ﻏﲑ ﺑﺎﺑـﻬﺎ ﺍﳌﻨﺎﺳﺐ ﳍﺎ‪ ،‬ﻭﺇﳕﺎ ﺗﺬﻛﺮ ﺍﺳﺘﻄﺮﺍﺩﺍً ﰲ ﺑﺎﺏ ﻣﻦ ﺍﻷﺑﻮﺍﺏ‪ ،‬ﺛﻢ ﻳﻐﻔﻞ ﺫﻛﺮﻫﺎ ﰲ ﻣﻮﺿﻌﻬﺎ ﺍﳌﻨﺎﺳﺐ ﳍﺎ‪ ،‬ﺍﻋﺘﻤﺎﺩﺍً ﻋﻠﻰ‬
 ‫ﺫﻛﺮﻫﺎ ﺳﺎﺑﻘﺎً ﺩﻭﻥ ﺍﻹﺣﺎﻟﺔ ﻋﻠﻴﻬﺎ‪ .‬ﻣﺜﺎﻝ ﺫﻟﻚ ﺑﻴﻊ ﺍﻟﻮﻓﺎﺀ‪ ،‬ﻳﺬﻛﺮ ﻋﻨﺪ ﺑﻌﻀﻬﻢ ﰲ ﺍﻟﺒﻴﻮﻉ ﺍﻟﻔﺎﺳﺪﺓ‪ ،‬ﻭﻋﻨﺪ ﺑﻌﻀﻬﻢ ﺍﻵﺧﺮ ﰲ ﺧﻴﺎﺭ ﺍﻟﺸﺮﻁ‪ ،‬ﻭﻋﻨﺪ ﺁﺧﺮﻳﻦ ﰲ‬

‫ﺍﻹﻛﺮﺍﻩ)]‪ .([٢٠‬ﻣﻦ ﻫﻨﺎ ﺍﺳﺘﻠﺰﻡ ﺍﻟﺘﻨﻈﲑ ﺍﻟﻔﻘﻬﻲ ﺗﺮﺗﻴﺐ ﺍﳌﻮﺿﻮﻋﺎﺕ ﺍﻟﻔﻘﻬﻴﺔ ﲝﺴﺐ ﻣﻨﺎﺳﺒﺎﺕ ﺫﻛﺮﻫﺎ ﰲ ﻣﺼﺎﺩﺭ ﺍﳌﺬﺍﻫﺐ ﺍﻟﻔﻘﻬﻴﺔ‪.‬‬

‫ﺇﻥ ﺍﻋﺘﺒﺎﺭ ﺍﻟﺘﻨﻈﲑ ﻣﻦ ﺃﻭﻟﻮﻳﺎﺕ ﺍﻟﺘﺼﻨﻴﻒ ﺍﻟﻔﻘﻬﻲ‪ ،‬ﻻ ﻳﻌﲏ ﲝﺎﻝ ﻣﻦ ﺍﻷﺣﻮﺍﻝ ﺇﳘﺎﻝ ﺇﺟﺮﺍﺀﺍﺕ ﺃﺧﺮﻯ ﻓﻨﻴﺔ ﻭﻣﻨﻬﺠﻴﺔ ﲤﺲﹼ ﻣﻀﻤﻮﻥ ﺍﳌﺎﺩﺓ ﺍﻟﻔﻘﻬﻴﺔ ﻭﺷﻜﻠﻬﺎ‪ ،‬ﺍﻟﱵ‬

‫ﺍﻫﺘﻢ ﺑﺒﻴﺎﳖﺎ ﺟﻞّ ﻣﻦ ﻛﺘﺐ ﰲ ﺳﺒﻞ ﺗﻴﺴﲑ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﺗﻄﻮﻳﺮ ﻣﻨﺎﻫﺞ ﺍﻟﺒﺤﺚ ﻓﻴﻪ)]‪ ..([٢١‬ﻭﻣﻦ ﺗﻠﻚ ﺍﻹﺟﺮﺍﺀﺍﺕ‪:‬‬

‫‪ -‬ﺻﻴﺎﻏﺔ ﺍﳌﺎﺩﺓ ﺍﻟﻔﻘﻬﻴﺔ ﺑﻠﻐﺔ ﺑﺴﻴﻄﺔ ﻭﺃﺳﻠﻮﺏ ﺳﻬﻞ‪ ،‬ﻭﺗﻔﺎﺩﻱ ﺷﺮﺡ ﺍﳌﺴﺎﺋﻞ ﺑﺎﻷﻣﺜﻠﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻐﺮﻳﺒﺔ‪ ،‬ﺍﻟﱵ ﻓﻘﺪﺕ ﻭﺟﻮﺩﻫﺎ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻭﺍﻟﻌﻤﻠﻲ ﰲ ﺍﺠﻤﻟﺘﻤﻌﺎﺕ‬

‫ﺍﳌﻌﺎﺻﺮﺓ‪.‬‬

‫‪ -‬ﺗﺮﲨﺔ ﺍﳌﻘﺎﺩﻳﺮ ﺍﻟﺸﺮﻋﻴﺔ ﺇﱃ ﻣﻘﺎﺩﻳﺮ ﺍﻟﻌﺼﺮ‪ ،‬ﻛﺎﻟﺼﺎﻉ‪ ،‬ﻭﺍﻟﻮﺳﻖ‪ ،‬ﻭﺍﻟﺬﺭﺍﻉ‪ ،‬ﻭﺍﻟﺪﻳﻨﺎﺭ‪ ،‬ﻭﺍﻟﺪﺭﻫﻢ‪ ،‬ﻭﻏﲑﻫﺎ‪ ،‬ﰲ �ﺼﺎﺏ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﺍﻟﺴﺮﻗﺔ‪ ،‬ﻭﺍﻟﺪﻳﺔ‪ ،‬ﻭﳓﻮﻫﺎ‪.‬‬

‫‪ -‬ﺣﺬﻑ ﺍﳌﺴﺎﺋﻞ ﺍﻟﱵ ﱂ ﺗﻌﺪ ﻗﺎﺋﻤﺔ ﻓـﻲ ﺯﻣﺎ�ﻨﺎ‪ :‬ﻣﺜﻞ ﺃﺣﻜﺎﻡ ﺍﻟﺮﻕ ﻭﺍﻟﺮﻗﻴﻖ‪.‬‬

‫‪ -‬ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻦ ﺍﻟﻜﺘﺎﺑﺎﺕ ﺍﻟﻌﺼﺮﻳﺔ ﺍﳌﺘﺨﺼﺼﺔ ﰲ ﺑﻴﺎﻥ ﺍﳊﻜﻤﺔ ﻣﻦ ﺍﻟﺘﺸﺮﻳﻊ‪ :‬ﻣﺜﻞ ﻣﺎ ﻛﺘﺒﻪ ﺍﻷﻃﺒﺎﺀ ﰲ ﺑﻴﺎﻥ ﺃﺿﺮﺍﺭ ﺍﳋﻤﺮ‪ ،‬ﻭﻣﺎ ﻛﺘﺒﻪ ﺍﻻﻗﺘﺼﺎﺩﻳﻮﻥ ﻋﻦ ﺍﻵﺛﺎﺭ‬

‫ﺍﳌﺪﻣﺮﺓ ﻟﻠﺮﺑﺎ‪.‬‬

‫‪ -‬ﺍﻻﺳﺘﻌﺎ�ﺔ ﺑﻮﺳﺎﺋﻞ ﺍﻹﻳﻀﺎﺡ‪ :‬ﻛﺎﻟﺮﺳﻮﻡ ﺍﻟﺘﻮﺿﻴﺤﻴﺔ‪ ،‬ﺍﳋﻄﻮﻁ ﺍﻟﺒﻴﺎ�ﻴﺔ‪ ،‬ﺍﳉﺪﺍﻭﻝ‪ ،‬ﺍﳋﺮﺍﺋﻂ ﻭﻏﲑﻫﺎ‪ ،‬ﰲ ﺑﻴﺎﻥ ﺍﻷﺣﻜﺎﻡ ﺍﻟﻔﻘﻬﻴﺔ‪.‬‬

‫‪ -‬ﺍﺳﺘﺨﺪﺍﻡ ﻣﻌﺎﺭﻑ ﺍﻟﻌﺼﺮ ﰲ ﺑﻴﺎﻥ ﺍﳊﻜﻢ ﺍﻟﺸﺮﻋﻲ‪ ،‬ﺃﻭﰲ ﺗﺮﺟﻴﺢ ﺑﻌﺾ ﺍﻵﺭﺍﺀ ﺍﻟﻔﻘﻬﻴﺔ‪ ،‬ﺃﻭ ﻣﺮﺍﺟﻌﺔ ﺃﺣﻜﺎﻡ ﻣﺄﺧﺬﻫﺎ ﻣﻌﺮﻓﺔ ﺑﺸﺮﻳﺔ ﺃﺛﺒﺖ ﺗﻄـﻮﺭ ﺍﳌﻌﺎﺭﻑ‬

‫ﺍﻹ�ﺴﺎ�ﻴﺔ‪ ،‬ﻭﺍﻟﻌﻠﻮﻡ ﺍﻟﻜﻮ�ﻴﺔ ﺧﻄﺄﻫﺎ؛ ﻷ�ـﻬﺎ ﺑﻨﻴﺖ ﺃﺻﻼﹰ ﻋﻠﻰ ﺍﺳـﺘﻘﺮﺍﺀ �ﺎﻗﺺ‪ ،‬ﺃﻭ ﻋـﻠﻰ ﺛﻘﺔ ﺑﺄﻗﻮﺍﻝ ﺑﻌﺾ ﺍﻟﻨﺎﺱ‪ ،‬ﺃﻭ ﲟﻌﻠﻮﻣـﺎﺕ ﻣﻌـﻴﻨﺔ ﱂ ﻳﺘﻮﺍﻓﺮ ﳍﺎ ﻣﻦ ﻭﺳﺎﺋﻞ‬

‫ﺍﻟﺘﻤﺤﻴﺺ ﺍﻟﻌﻠﻤﻲ ﻣﺎ ﺗﻮﻓﺮ ﻓـﻲ ﻋﺼﺮ�ﺎ ﳍﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻟﻌـﻠﻮﻡ‪ .‬ﻭﻫﺬﺍ ﺍﳉﺎ�ﺐ ﳜﺘﺺ ﺃﻛﺜﺮ ﻣﺎ ﳜﺘﺺ ﺑﺎﻟﻌﻠﻮﻡ ﺍﻟﻄﺒﻴﺔ‪ ،‬ﻭﺍﻟﻜﻮ�ﻴﺔ‪.‬‬

‫‪ -‬ﺗﺰﻭﻳﺪ ﺍﻟﻜﺘﺐ ﺍﻟﻔﻘﻬﻴﺔ ﺑﺎﻟﻔﻬﺎﺭﺱ ﺍﻟﺘﺤﻠﻴﻠﻴﺔ ﺍﻟﺘﻔﺼﻴﻠﻴﺔ‪ ،‬ﺍﻟﱵ ﲥﺘﻢ ﺑﺘﺼﻨﻴﻒ ﺟﺰﺋﻴﺎﺕ ﺍﳌﺴﺎﺋﻞ ﻭﺍﳌﻮﺿﻮﻋﺎﺕ ﺃﻗﺴﺎﻣﺎً ﻭﺃ�ﻮﺍﻋﺎً‪ ،‬ﺣﺴﺐ ﻃﺒﻴﻌﺘﻬﺎ ﻭﻣﻮﺿﻮﻋﺎﲥﺎ‪.‬‬

‫‪ -‬ﺍﻟﺘﺰﺍﻡ ﺍﻟﺒﺤﺚ ﺍﻟﻔﻘﻬﻲ ﻋﻼﻣﺎﺕ ﺍﻟﱰﻗﻴﻢ ﺍﻹﻣﻼﺋﻴﺔ‪.‬‬

‫ﻭﻫﺬﻩ ﺍﻹﺟﺮﺍﺀﺍﺕ‪ ،‬ﻻ ﲢﺘﻤﻞ ‪ -‬ﻓﻴﻤﺎ ﺃﺭﻯ‪� -‬ﻘﺎﺷﺎً‪ ،‬ﺧﻼﻓﺎً ﻹﺟﺮﺍﺀﺍﺕ ﺃﺧﺮﻯ ﻣﻘﱰﺣﺔ‪ ،‬ﳎﺎﻝ ﺍﻷﺧﺬ ﻭﺍﻟﺮﺩ ﻓﻴﻬﺎ ﺃﻭﺳﻊ‪ ،‬ﺃﳘﻬﺎ‪:‬‬

‫ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﻣﻨﺎﻫﺠﻬﺎ‪ ،‬ﻟﺼﻴﺎﻏﺔ ﻣﻨﻬﺠﻴﺔ ﺗﻜﺎﻣﻠﻴﺔ ﺑﲔ ﻫﺬﻩ ﺍﻟﻌﻠﻮﻡ ﻭﻋﻠﻢ ﺍﻟﻔﻘﻪ ﻭﺃﺻﻮﻟﻪ)]‪ ([٢٢‬ﺣﺘﻰ ﺗﻜﻮﻥ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻔﻘﻬﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ‬

‫ﺻﺎﺩﻗﺔ‪ ،‬ﻭﺷﺎﻣﻠﺔ‪ ،‬ﻭﺍﻷﺣﻜﺎﻡ ﺃﻛﺜﺮ ﺗﻮﺍﻓﻘﺎً ﻭﺗﻄﺎﺑﻘﺎً ﻣﻊ ﺍﻟﻮﺍﻗﻊ‪ .‬ﻭﻗﺪ ﺣﺪﹼﺩ ﳎﺎﻝ ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻦ ﻫﺬﻩ ﺍﻟﻌﻠﻮﻡ ﰲ ﺃﻣﺮﻳﻦ‪:‬‬

‫ﺍﻷﻭﻝ‪ :‬ﺗﻨـﺰﻳﻞ ﺍﳊﻜﻢ ﺍﻟﺸﺮﻋﻲ؛ ﺫﻟﻚ ﻷﻥ ﺍﻻﺟﺘﻬﺎﺩ ﺍﻟﺘﻄﺒﻴﻘﻲ ﳝﺮ ﲟﺮﺣﻠﺘﲔ‪:‬‬

‫ﺃ ‪ -‬ﻣﺮﺣﻠﺔ ﺍﻟﺘﻌﺮﻑ ﻋﻠﻰ ﺍﻟﻮﺍﻗﻌﺔ ﳏﻞ ﺍﻻﺟﺘﻬﺎﺩ‪ ،‬ﻭﻣﺎ ﺩﺍﻣﺖ ﺍﻟﻮﺍﻗﻌﺔ ﻗﺪ ﺃﺻﺒﺤﺖ ﻋﺒﺎﺭﺓ ﻋﻦ ﻇﻮﺍﻫﺮ ﻣﻌﻘﺪﺓ‪ ،‬ﻻﺑﺪ ﺃﻥ ﻳﺴﺘﻌﺎﻥ ﲟﺨﺘﻠﻒ ﺍﳌﻨﺎﻫﺞ ﻟﻠﺘﻌﺮﻑ‬

‫ﻋﻠﻴﻬﺎ‪.‬‬
 ‫ﺏ ‪ -‬ﻣﺮﺣﻠﺔ ﺗﻄﺒﻴﻖ ﺍﳊﻜﻢ ﻋﻠﻰ ﺍﻟﻮﺍﻗﻌﺔ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺘﻄﺒﻴﻖ ﻳﺪﺧﻞ ﻓﻴﻪ‪ ،‬ﺇﱃ ﺟﺎ�ﺐ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﺟﻮﺍ�ﺐ �ﻔﺴﻴﺔ‪ ،‬ﻭﺍﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﺍﻗﺘﺼﺎﺩﻳﺔ‪ ،‬ﳚﺐ ﺃﻥ‬

‫ﺗﺮﺍﻋﻰ ﺣﺘﻰ ﻳﻜﻮﻥ ﺍﳊﻜﻢ ﻣﺼﻴﺒﺎً ﻟﻠﺤﻘﻴﻘﺔ‪ ،‬ﻭﳏﻘﻘﺎً ﻟﻠﻌﺪﺍﻟﺔ‪.‬‬

‫ﺍﻟﺜﺎ�ﻲ‪ :‬ﲡﺪﻳﺪ ﺃﺩﻭﺍﺕ ﺍﻻﺳﺘﻨﺒﺎﻁ ﺍﻟﻔﻘﻬﻲ‪ ،‬ﻓﺈﻥ ﺟﻞّ ﺍﳌﺼﺎﺩﺭ ﺍﻟﺘﺒﻌﻴﺔ )ﺍﻟﻌﺮﻑ‪ ،‬ﺍﻻﺳﺘﺤﺴﺎﻥ‪ ،‬ﺍﳌﺼﻠﺤﺔ ﺍﳌﺮﺳﻠﺔ(‪ ،‬ﺍﻟﱵ ﻫﻲ ﰲ ﺍﳊﻘﻴﻘﺔ ﻋﺒﺎﺭﺓ ﻋﻦ ﻣﻨﺎﻫﺞ ﰲ‬

‫ﺍﻟﺒﺤﺚ ﻳﻘﻮﻡ ﺑﺘﻮﻇﻴﻔﻬﺎ ﺍﻟﻌﻘﻞ ﺍﻟﺒﺸﺮﻱ‪ ،‬ﺍﺠﻤﻟﺎﻝ ﻓﻴﻬﺎ ﻭﺍﺳﻊ ﻟﺘﺪﺧﻞ ﻣﻨﺎﻫﺞ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋـﻴﺔ‪ ،‬ﻭﺃﺑﺮﺯ ﻣﺜﺎﻝ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﻌﺮﻑ‪ .‬ﻓﺈﻥ ﺍﻟﺘﻌﺮﻑ ﻋﻠﻴﻪ ﻣﻦ ﺻﻤﻴﻢ‬

‫ﻋﻤﻠﻴﺎﺕ ﺍﻟﺒﺤﺚ ﺍﻻﺟﺘﻤﺎﻋﻲ ﺍﻟﺬﻱ ﻳﺘﻢ ﺍﻟﺘﻮﺻﻞ ﺇﻟﻴﻪ ﲟﻨﺎﻫﺞ ﻋﻠﻢ ﺍﻻﺟﺘﻤﺎﻉ‪.‬‬

‫ﻭﺍﳊﻘﻴﻘﺔ ﺃﻥ ﻣﺒﺪﺃ ﺇﳚﺎﺩ ﻣﻨﻬﺠﻴﺔ ﺗﻜﺎﻣﻠﻴﺔ ﺑﲔ ﻋﻠﻢ ﺍﻟﻔﻘﻪ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻣﺒﺪﺃ ﺳﻠﻴﻢ‪ ،‬ﻳﻘﺘﻀﻴﻪ ﺍﻟﻔﻬﻢ ﺍﻟﺼﺤﻴﺢ ﻟﻮﺍﻗﻊ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺍﻟﺘﻄﺒﻴﻖ ﺍﻟﺴﻠﻴﻢ ﻷﺣﻜﺎﻡ‬

‫ﺍﻹﺳﻼﻡ ﻭ�ﻈﻤﻪ‪ .‬ﺇﻻّ ﺃﻥ ﺍﻹﺷﻜﺎﻝ ﺍﻟﺬﻱ ﳝﻜﻦ ﺃﻥ ﻳﻄﺮﺡ ﺣﻮﻝ ﻫﺬﺍ ﺍﻹﺟﺮﺍﺀ ﺍﳌﻨﻬﺠﻲ ﻫﻮ‪:‬‬

‫ﻣﺎ ﺍﳌﻘﺼﻮﺩ ﺑﺎﻟﺘﻜﺎﻣﻞ ﺍﳌﻨﻬﺠﻲ ﺑﻴـﻦ ﻫﺬﻳﻦ ﺍﻟﻨﻮﻋﻴـﻦ ﻣﻦ ﺍﻟﻌـﻠﻮﻡ؟ ﻭﻣﺎ ﺿﻮﺍﺑﻂ ﻫﺬﺍ ﺍﻟﺘﻜﺎﻣﻞ ﺍﳌﻨﺸﻮﺩ؟ ﻫﻞ ﻣﻌﻨﺎﻩ ﺍﲣﺎﺫ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﻣﻨﺎﻫﺠﻬﺎ ﻣﻌﺎﻳﲑ‬

‫ﳚﺪﺩ ﻋﻠﻰ ﺃﺳﺎﺳﻬﺎ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ؟ ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻷﻣﺮ ﻛﺬﻟﻚ‪ ،‬ﻓﻤﺎ ﻣﺪﻯ ﺩﻗﺔ ﻭﻋﻠﻤﻴﺔ ﻫﺬﻩ ﺍﳌﻌﺎﻳﲑ ﺍﻟﱵ ﺳﺘﻨﺒﲏ ﻋﻠﻴﻬﺎ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ؟‬

‫ﺇﻥ ﺍﻟﺪﺍﻓﻊ ﻹﻗﺮﺍﺭ ﻣﺒﺪﺃ ﺻﻴﺎﻏﺔ ﻣﻨﻬﺠﻴﺔ ﺗﻜﺎﻣﻠﻴﺔ ﺑﲔ ﻋﻠﻢ ﺍﻟﻔﻘﻪ ﻭﺃﺻﻮﻟﻪ‪ ،‬ﻭﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﺍﻟﺘﺤﻔﻆ ﰲ ﺗﻄﺒﻴﻘﺎﺗﻪ ﻫﻮ ﺍﺿﻄﺮﺍﺏ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺎﺕ‪ ،‬ﻭﻋﺪﻡ‬

‫ﺍﺳﺘﻘﺮﺍﺭﻫﺎ ﺍﻟﻌﻠﻤﻲ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺳﻴﺆﺩﻱ ﺑﻄﺒﻴﻌﺔ ﺍﳊﺎﻝ ﺇﱃ ﺍﺿﻄﺮﺍﺏ �ﺘﺎﺋﺠﻬﺎ ﺍﻟﱵ ﺳﺘﺒﻨﻰ ﻋﻠﻴﻬﺎ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ‪ ..‬ﻭﻣﺼﺪﺭ ﻫﺬﺍ ﺍﻻﺿﻄﺮﺍﺏ ﺍﻷﻣﻮﺭ ﺍﻵﺗﻴﺔ‪:‬‬

‫‪ -‬ﺍﻹﻃﺎﺭ ﺍﳌﺮﺟﻌﻲ ﺍﻟﻌﺎﻡ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ :‬ﻓﻘﺪ ﺻﻴﻐﺖ ﻣﻨﺎﻫﺞ ﻫﺬﻩ ﺍﻟﻌﻠﻮﻡ ﰲ ﺇﻃﺎﺭ ﺍﻟﻔﻜﺮ ﺍﻟﻐﺮﺑﻲ‪ ،‬ﺍﻟﺬﻱ ﺍﻋﺘﱪ ﺍﻟﻌﻘﻞ ﻭﺍﳊﻮﺍﺱ ﺍﳌﺼﺪﺭﻳﻦ ﺍﻟﻮﺣﻴﺪﻳﻦ‬

‫ﻟﻠﻤﻌﺮﻓﺔ‪ ،‬ﻓﺎﺧﺘﺰﻝ ﺍﳌﻨﻬﺞ ﺍﻟﻌﻠﻤﻲ ﰲ ﻋﻨﺎﺻﺮﻩ ﺍﻟﺘﺠﺮﻳﺒﻴﺔ ﺍﳊﺴﻴﺔ‪ ،‬ﻛﻤﺎ ﺍﺧﺘﺰﻝ ﺍﳊﻘﻴﻘﺔ ﺍﻹ�ﺴﺎ�ﻴﺔ ﰲ ﺟﻮﺍ�ﺒﻬﺎ ﺍﳌﺎﺩﻳﺔ‪ ،‬ﻭﻣﻦ ﻫﺬﺍ ﺍﳌﻨﻄﻠﻖ ﻓﺼﻞ ﺑﲔ ﺍﻟﻌﻠﻮﻡ ﺍﻹ�ﺴﺎ�ﻴﺔ‬

‫ﻭﺍﻟﻌﻨﺎﺻﺮ »ﺍﻟﻼﻫﻮﺗﻴﺔ«‪ ،‬ﻭﺣﺎﻭﻝ ﺗﻄﺒﻴﻖ ﺍﳌﻨﻬﺞ ﺍﻟﺘﺠﺮﻳﱯ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺩﺭﺍﺳﺘﻬﺎ ﺩﺭﺍﺳﺔ ﻛﻠﻴﺔ‪ ،‬ﻓﺄﳘﻞ ﺛﻨﺎﺋﻴﺔ ﺍﻟﺮﻭﺡ ﻭﺍﳌﺎﺩﺓ)]‪.([٢٣‬‬

‫ﻭﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﻣﻌﺮﻭﻓﺔ‪ ،‬ﻭﻋﻠﻰ ﺃﺳﺎﺳﻬﺎ ﺗﻘﻮﻡ ﻣﺸﺎﺭﻳﻊ ﺃﺳﻠﻤﺔ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﻭﺇﺻﻼﺡ ﻣﻨﺎﻫﺞ ﺍﻟﻔﻜﺮ‪ ،‬ﻟﻜﻦ ﺍﳌﺮﺍﺩ ﺑﻴﺎ�ﻪ ﰲ ﻣﻮﺿﻮﻉ ﺍﻹﺷﻜﺎﻟﻴﺔ ﻫﻮ ﺣﻀﻮﺭ ﻫﺬﺍ ﺍﻹﻃﺎﺭ‬

‫ﺍﳌﺮﺟﻌﻲ ﰲ ﻛﻞ ﻣﺮﺍﺣﻞ ﺍﻟﺒﺤﺚ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻓﻬﻮ »ﻳﺆﺛﺮ ﺑﻄﺮﻳﻖ ﻣﺒﺎﺷﺮ ﻭﻏﲑ ﻣﺒﺎﺷﺮ ﰲ ﻋﻤﻠﻴﺔ ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ ﺳﻮﺍﺀ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺘﻮﺟﻴﻪ ﺍﻷ�ﻈﺎﺭ ﺇﱃ‬

‫ﻣﻮﺿﻮﻋﺎﺕ ﺩﻭﻥ ﺃﺧﺮﻯ‪ ،‬ﻭﰲ ﻓﺮﺽ ﺍﻟﻔﺮﻭﺽ‪ ،‬ﻭﲢﻮﻳﻞ ﺍﳌﻔﺎﻫﻴﻢ ﺇﻟـﻰ ﻣﺘﻐﻴﹼﺮﺍﺕ‪ ،‬ﺃﻭ ﺑﺎﻟﻨﺴﺒﺔ ﳉﻤﻊ ﺍﳌﺎﺩﺓ ﺍﻟﻼﺯﻣﺔ ﻟﻠﺒﺤﺚ ﺑﺎﻟﺘﺄﺛﲑ ﻋﻠﻰ �ﻘﻂ ﺍﻻﻫﺘـﻤﺎﻡ‪ ،‬ﻭﻋﻠﻰ‬

‫ﺍﳌﻼﺣﻈﺎﺕ ﺍﻟﱵ ﳛﺎﻭﻝ ﺭﺑﻄﻬﺎ ﻣﻊ ﻏﲑﻫﺎ ﻣﻦ ﺍﻟﻮﺍﻗﻊ‪ ،‬ﲟﺎ ﻳﺆﺛﺮ ﰲ ﺗﻨﻈﻴﻢ ﺍﳊﻘﺎﺋﻖ ﺍﻟﻨﺎﲡﺔ ﻋﻦ ﻋﻤﻠﻴﺔ ﺍﻟﺒﺤﺚ‪ ،‬ﺃﻭ ﺗﻔﺴﲑ ﻣﺎ ﰎّ ﺍﳊﺼﻮﻝ ﻋﻠﻴﻪ ﻣﻦ �ﺘﺎﺋﺞ«)]‪.([٢٤‬‬

‫ﻭﻫﺬﺍ ﻳﺆﻛﺪ ﺧﺎﺻﻴﺔ ﻣﻦ ﺧﺼﺎﺋﺺ ﻫﺬﻩ ﺍﻟﻌﻠﻮﻡ ﻭﻫﻲ ﺍﻟﺘﻮﻇﻴﻒ ﺍﻷﻳﺪﻳﻮﻟﻮﺟﻲ ﻷﺩﻭﺍﺕ ﻭ�ﺘﺎﺋﺞ ﺍﻟﺒﺤﺚ‪.‬‬

‫‪ -‬ﺗﻨﺎﻗﺾ ﺍﻟﻨﻈﺮﻳﺎﺕ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ :‬ﻓﻬﺬﻩ ﺍﻟﻌﻠﻮﻡ ﺗﻔﺘﻘﺮ ﻓﺮﻭﻋﻬﺎ ﺇﱃ �ﻈﺮﻳﺔ ﻋﺎﻣﺔ ﻗﺎﺩﺭﺓ ﻋﻠﻰ ﺗﻔﺴﲑ ﺍﻟﻮﺍﻗﻊ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻭﺍﻹ�ﺴﺎ�ﻲ ﻣﻦ ﺟﻮﺍ�ﺒﻪ ﺍﳌﺨﺘﻠﻔﺔ‬

‫ﺗﻔﺴﲑﺍً ﻣﻮﺿﻮﻋﻴﺎً ﻣﺘﻔﻘﺎً ﻋﻠﻴﻪ‪ ،‬ﻭﻫﺬﺍ ﻳﺒﻴﹼﻦ ﻣﺪﻯ ﺧﻀﻮﻉ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺎﺕ ﻟﻠﺬﺍﺗﻴﺔ‪ ،‬ﻭﺍﻟﺘﻮﺟﻴﻬﺎﺕ ﺍﳌﺬﻫﺒﻴﺔ ﳑﺎ ﳛﻮﻝ ﺩﻭﻥ ﺑﻠﻮﻍ ﺍﻷﻫﺪﺍﻑ ﺍﻟﻌﻠﻤﻴﺔ)]‪.([٢٥‬‬

‫‪ -‬ﺍﻻﺧﺘﻼﻑ ﰲ ﺃﺩﻭﺍﺕ ﺍﻟﺒﺤﺚ‪ :‬ﺗﺮﺗﺐ ﻋﻠﻰ ﺗﻌﺪﺩ ﺍﻟﻨﻈﺮﻳﺎﺕ ﰲ ﻫﺬﻩ ﺍﻟﻌﻠﻮﻡ ﻭﺗﻨﺎﻗﻀﻬﺎ‪ ،‬ﺍﺧﺘﻼﻑ ﰲ ﺃﺩﻭﺍﺕ ﲝﺚ ﻭﲢﻠﻴﻞ ﻭﺗﻔﺴﲑ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‬

‫ﻭﺍﻟﻨﻔﺴﻴﺔ‪ ،‬ﻭﻣﻦ ﺛﻢ ﺍﺧﺘﻼﻑ �ﺘﺎﺋﺞ ﺍﻟﺪﺭﺍﺳﺎﺕ‪ .‬ﻓﺎﳌﺘﺼﻔﺢ ﻟﻜﺘﺐ ﻣﻨﺎﻫﺞ ﺍﻟﺒﺤﺚ ﺍﻻﺟﺘﻤﺎﻋﻲ‪ ،‬ﻳﻄﻠﻊ ‪ -‬ﻭﻻ ﺷﻚ ‪ -‬ﻋﻠﻰ ﺍﻟﺼﺮﺍﻉ ﺍﻟﺪﺍﺋﺮ ﺑﻴـﻦ ﺍﳌﺸﺘﻐﻠﲔ ﺑﻌﻠﻢ‬

‫ﺍﻻﺟﺘﻤﺎﻉ ﺣـﻮﻝ ﺗﺄﻛﻴﺪ ﺃﻭﻟـﻮﻳﺔ ﺍﻷﺳـﻠﻮﺏ ﺍﻟـﻜﻤـﻲ ﺃﻭ ﺍﻷﺳﻠﻮﺏ ﺍﻟﻜﻴﻔﻲ ﰲ ﲝﻮﺙ ﻫﺬﺍ ﺍﻟﻌﻠﻢ‪ .‬ﻭﺍﺧﺘﻼﻓﻬﻢ ﻛﺬﻟﻚ ﰲ ﺃﺳﻠﻮﺏ ﲢﻠﻴﻞ ﺍﳌﻀﻤﻮﻥ‪ ،‬ﻓﺮﻏﻢ ﺇﻗﺮﺍﺭﻫﻢ‬
 ‫ﺑﺄﳘﻴﺔ ﻫﺬﺍ ﺍﻷﺳﻠﻮﺏ ﰲ ﺍﻟﺒﺤﺚ ﺍﻻﺟﺘﻤﺎﻋﻲ‪ ،‬ﺇﺫ ﺃ�ﻪ ﻳﺴﺎﻋﺪ ﰲ ﺍﻟﻮﺻﻒ ﺍﻟﻌﻠﻤﻲ ﻟﻈﺎﻫﺮﺓ ﺍﻟﺪﺭﺍﺳﺔ‪ ،‬ﺇﻻ ﺃﻥ ﻫﺬﺍ ﱂ ﳝﻨﻊ ﺑﻌﺾ ﺍﻟﻜﺘﺎﺑﺎﺕ ﺍﳌﻨﻬﺠﻴﺔ ﺍﻟﱵ ﻋﻨﻴﺖ‬

‫ﲠﺬﺍ ﺍﻷﺳﻠﻮﺏ ﻣﻦ ﺗﺴﺠﻴﻞ ﺑﻌﺾ ﻣﺸﻜﻼﺗﻪ ﺍﳌﻨﻬﺠﻴﺔ‪ ،‬ﻭﺃﳘﻬﺎ‪ :‬ﻫﻞ ﲢﻠﻴﻞ ﺍﳌﻀﻤﻮﻥ ﻣﻨﻬﺞ‪ ،‬ﺃﻡ ﺃﺳﻠﻮﺏ‪ ،‬ﺃﻡ ﺃﺩﺍﺓ؟ ﻭﻫﻞ ﺩﻭﺭﻩ ﻳﻘﺘـﺼﺮ ﻋـﻠﻰ ﻭﺻـﻒ ﺍﳌﺎﺩﺓ‬

‫ﺍﶈﻠﻠﺔ‪ ،‬ﺃﻭ ﲢﻠﻴـﻠﻬﺎ ﺃﻭ ﺗﻔﺴﲑﻫﺎ؟ ﻭﻫﻞ ﻣﻬﻤﺘﻪ ﻗﺎﺻﺮﺓ ﻋﻠﻰ ﳌﺲ ﺍﳌﺴـﺘﻮﻯ ﺍﻟﻈﺎﻫﺮ ﻓـﻲ ﺍﳌﺎﺩﺓ‪ ،‬ﺃﻡ ﺳﱪ ﻏﻮﺭﻫﺎ‪ ،‬ﻟﺘﺒﲔ ﺑﻌﺾ ﻣﺎ ﻫﻮ ﻛﺎﻣﻦ ﻓﻴﻬﺎ؟‬

‫ﻛﻤﺎ ﺍﺧﺘﻠﻒ ﺍﳌﺸﺘﻐﻠﻮﻥ ﺑﺎﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﰲ ﻣﺎﻫﻴﺔ ﻭﺟﻮﻫﺮ ﺍﳌﺴﺢ ﺍﻻﺟﺘﻤﺎﻋﻲ ﺍﻟﺬﻱ ﻳﻌﺪ ﻣﻦ ﺃﻫﻢ ﻃﺮﻕ ﺍﻟﺒﺤﺚ ﰲ ﻋﻠﻢ ﺍﻻﺟﺘﻤﺎﻉ‪ ،‬ﻓﻨﺠﺪ ﺑﻌﻀﺎً ﻣﻨﻬﻢ ﻳﻌﺘﱪﻩ‬

‫ﻣﻨﻬﺠﺎً ﻣﻦ ﻣﻨﺎﻫﺞ ﺍﻟﺒﺤﺚ‪ ،‬ﻭﺑﻌﻀﺎً ﺁﺧﺮ ﻳﺮﺍﻩ ﳕﻄﺎً ﻣﻦ ﺃﳕﺎﻁ ﺍﻟﺒﺤﺚ ﺍﻻﺟﺘﻤﺎﻋﻲ‪ ،‬ﻭﺑﻌﻀﺎً ﺛﺎﻟﺜﺎً ﻳﺮﺍﻩ ﻃﺮﻳﻘﺔ ﻣﻦ ﻃﺮﻕ ﺍﻟﺪﺭﺍﺳﺔ ﻭﲨﻊ ﺍﻟﺒﻴﺎ�ﺎﺕ‪.‬‬

‫ﻛﻤﺎ ﺍ�ﺘﻘﺪﺕ ﻛﺘﺐ ﻣﻨﺎﻫﺞ ﺍﻟﺒﺤﺚ ﺍﻻﺟﺘﻤﺎﻋﻲ ﺍﳌﺴﺢ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻣﻦ ﻋﺪﺓ ﻭﺟﻮﻩ ﺃﳘﻬﺎ‪ :‬ﺃ�ﻪ ﻳﺮﻛﺰ ﻋﻠﻰ ﺍﻷﺑﻌﺎﺩ ﺍﻟﻜﻤﻴﺔ ﺍﳌﺴﺘﻌﺮﺿﺔ ﺃﻛﺜﺮ ﻣﻦ ﺗﺮﻛﻴﺰﻩ ﻋﻠﻰ‬

‫ﺍﻟﺘﻌﻤﻖ ﰲ ﺍﻟﻈﻮﺍﻫﺮ ﻭﺍﻟﻘﻀﺎﻳﺎ ﺍﳌﺪﺭﻭﺳﺔ ﺑﺴﺐ ﺗﺮﻛﻴﺰﻩ ﻋﻠﻰ ﺍﺠﻤﻟﺎﻝ‪ ،‬ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﻌﻤﻖ)]‪.([٢٦‬‬

‫ﺇﻥ ﻫﺬﻩ ﺍﳌﺸﻜﻼﺕ ﺍﳌﻨﻬﺠﻴﺔ ﺍﻟﱵ ﺗﻌﺎ�ﻲ ﻣﻨﻬﺎ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﻣﻨﺎﻫﺠﻬﺎ ‪ -‬ﻭﺑﺎﻋﱰﺍﻑ ﻋﻠﻤﺎﺋﻬﺎ ‪ -‬ﺗﻔﺮﺽ ﻋﺪﻡ ﺃﺧﺬﻫﺎ ﻭ�ﺘﺎﺋﺞ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﳌﻌﺘﻤﺪﺓ ﻋﻠﻴﻬﺎ‬

‫ﺑﻮﺻﻔﻬﺎ ﻣﺴﻠّﻤﺎﺕ ﺃﻭ ﺃﺩﻟﺔ ﻋﻠﻤﻴﺔ ﻗﻄﻌﻴﺔ‪ ،‬ﺗُﺒﻨﻰ ﻋﻠﻰ ﺃﺳﺎﺳﻬﺎ ﺃﺣﻜﺎﻡ ﺷﺮﻋﻴﺔ‪ ،‬ﺑﻞ ﺍﻟﻮﺿﻊ ﻳﻘﺘﻀﻲ ﺍﺳﺘﻴﻌﺎﺏ ﻫﺬﻩ ﺍﳌﻨﺎﻫﺞ �ﻈﺮﻳﺎً‪ ،‬ﻭﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺗﻮﻇﻴﻔﻬﺎ‬

‫ﺍﻹﳚﺎﺑﻲ ﻣﻴﺪﺍ�ﻴﺎً‪ ،‬ﻭﻋﺪﻡ ﺗﺒﲏ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﳉﺎﻫﺰﺓ ﺍﻟﱵ ﻳﹸﺠﻬﻞ ﻣﺪﻯ ﺩﻗﺔ ﺍﻷﺩﻭﺍﺕ ﻭﺍﳌﻨﺎﻫﺞ ﺍﻟﱵ ﺍﺳﺘﻌﻤﻠﺖ ﻓﻴﻬﺎ‪.‬‬

‫__________________________________________‬

‫)]‪ ([١٧‬ﺟﻤﺎل اﻟﺪﻳﻦ ﻋﻄﻴﺔ‪،‬اﻟﺘﻨﻈﻴﺮ اﻟﻔﻘﻬﻲ‪،‬ط‪) ١‬اﻟﺴﻌﻮدﻳﺔ‪:‬ﻣﻄﺒﻌﺔ اﻟﻤﺪﻳﻨﺔ‪١٩٨٩:‬م( ص‪.١٩٢‬‬

‫)]‪ ([١٨‬أﺣﻤﺪ اﻟﺰرﻗﺎ‪ ،‬ﺷﺮح اﻟﻘﻮاﻋﺪ اﻟﻔﻘﻬﻴﺔ )دﻣﺸﻖ‪ :‬دار اﻟﻘﻠﻢ‪.(١٩٩٣ ،‬‬

‫)]‪ ([١٩‬ﺗﻨﺎول اﻟﺪآﺘﻮر ﻋﺒﺪ اﻟﻮهﺎب إﺑﺮاهﻴﻢ أﺑﻮ ﺳﻠﻴﻤﺎن هﺬا اﻟﻤﻮﺿﻮع ﻓﻲ ﺑﺤﺚ ﻣﺴﺘﻘﻞ‪ ،‬ﻋﻨﻮاﻧﻪ‪"\ :‬ﺗﺮﺗﻴﺐ اﻟﻤﻮﺿﻮﻋﺎت اﻟﻔﻘﻬﻴﺔ وﻣﻨﺎﺳﺒﺎﺗﻬﺎ ﻓﻲ اﻟﻤﺬاهﺐ اﻷرﺑﻌﺔ\"‪ ،‬ﻧﺸﺮﻩ ﻣﺮآﺰ اﻟﺒﺤﺚ اﻟﻌﻠﻤﻲ واﻟﺘﺮاث اﻹﺳﻼﻣﻲ ﺑﺠﺎﻣﻌﺔ أم‬
‫اﻟﻘﺮى‪ ،‬ﺳﻨﺔ ‪١٤٠٨‬هـ‪١٩٨٨ ،‬م‪.‬‬

‫)]‪ ([٢٠‬ﻋﺒﺪ اﻟﻮهﺎب إﺑﺮاهﻴﻢ أﺑﻮ ﺳﻠﻴﻤﺎن‪ ،‬ﻣﻨﻬﺞ اﻟﺒﺤﺚ ﻓﻲ اﻟﻔﻘﻪ اﻹﺳﻼﻣﻲ‪ ،‬ط‪) ١‬اﻟﺴﻌﻮدﻳﺔ‪ :‬اﻟﻤﻜﺘﺒﺔ اﻟﻤﻜﻴﺔ‪ ،‬ﻟﺒﻨﺎن‪:‬دار اﺑﻦ ﺣﺰم‪١٤١٦ ،‬هـ‪١٩٩٦-‬م(‪.‬‬

‫)]‪ ([٢١‬اﻧﻈﺮ‪ :‬ﻳﻮﺳﻒ اﻟﻘﺮﺿﺎوي‪"\ ،‬ﻧﺤﻮ ﻓﻘﻪ ﻣﻴﺴﺮ ﻣﻌﺎﺻﺮ\"‪ ،‬ﻣﺠﻠﺔ إﺳﻼﻣﻴﺔ اﻟﻤﻌﺮﻓﺔ‪ ،‬اﻟﺴﻨﺔ اﻟﺜﺎﻧﻴﺔ‪ ،‬اﻟﻌﺪد اﻟﺨﺎﻣـﺲ‪ ،‬ﻳﻮﻟﻴﻮ‪ ،١٩٩٦‬ص‪ ،١٠٥-١٠١‬وﺷـﺮﻳﻌﺔ اﻹﺳـﻼم‪ ،‬ص‪١٢٧-١٢٣‬؛ ﻋﺒﺪ اﻟﻮهﺎب إﺑﺮاهﻴﻢ أﺑﻮ ﺳﻠﻴﻤﺎن‪ ،‬ﻣﻨﻬﺞ‬
‫اﻟﺒﺤﺚ ﻓﻲ اﻟﻔﻘﻪ اﻹﺳﻼﻣﻲ‪ ،‬ص‪.٢٥٤ ،٢٥١ ،٩٨‬‬

‫)]‪ ([٢٢‬اﻧﻈﺮ‪ :‬ﻋﺒﺪ اﻟﻮهﺎب إﺑﺮاهﻴﻢ أﺑﻮ ﺳﻠﻴﻤﺎن‪ ،‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ص‪٩٩-٩٨‬؛ ﺟﻤﺎل اﻟﺪﻳﻦ ﻋﻄﻴﺔ‪ ،‬ﻋﻠﻢ أﺻﻮل اﻟﻔﻘﻪ واﻟﻌﻠﻮم اﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻣﺤﺎﺿﺮة ﻓﻲ آﻠﻴﺔ اﻟﺸﺮﻳﻌﺔ‪ ،‬ﺟﺎﻣﻌﺔ ﻗﻄﺮ‪ ،١٩٨٨ ،‬اﻟﻤﻌﻬﺪ اﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺮ اﻹﺳﻼﻣﻲ‪،‬‬
‫ص‪.١٦-١٥‬‬

‫)]‪ ([٢٣‬اﻧﻈﺮ‪ :‬ﻣﺤﻤﺪ ﻣﺤﻤﺪ أﻣﺰﻳﺎن‪ ،‬ﻣﻨﻬﺞ اﻟﺒﺤﺚ اﻻﺟﺘﻤﺎﻋﻲ ﺑﻴﻦ اﻟﻮﺿﻌﻴﺔ واﻟﻤﻌﻴﺎرﻳﺔ‪ ،‬ط‪) ١‬ﻓﺮﺟﻴﻨﻴﺎ‪ :‬اﻟﻤﻌﻬﺪ اﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺮ اﻹﺳﻼﻣﻲ‪١٩٩١،‬م( ص‪٦١-٥٠‬؛ ﺟﻤﺎل اﻟﺪﻳﻦ ﻋﻄﻴﺔ‪ ،‬ﻋﻠﻢ أﺻﻮل اﻟﻔﻘﻪ واﻟﻌﻠﻮم اﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ص‪.٩‬‬

‫)]‪ ([٢٤‬ﻓﺎروق ﻳﻮﺳﻒ أﺣﻤﺪ‪،‬ﻣﻨﺎهﺞ اﻟﺒﺤﺚ اﻟﻌﻠﻤﻲ)اﻟﻘﺎهﺮة‪:‬ﻣﻜﺘﺒﺔ ﻋﻴﻦ ﺷﻤﺲ‪١٩٧٨،‬م( ص‪.٥٦‬‬

‫)]‪ ([٢٥‬اﻧﻈﺮ‪ :‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ص‪٥٨‬؛ وﻣﺤﻤﺪ ﻣﺤﻤﺪ أﻣﺰﻳﺎن‪ ،‬ﻣﻨﻬﺞ اﻟﺒﺤﺚ اﻻﺟﺘﻤﺎﻋﻲ ﺑﻴﻦ اﻟﻮﺿﻌﻴﺔ واﻟﻤﻌﻴﺎرﻳﺔ‪ ،‬ص‪.١٠٥‬‬

‫)]‪ ([٢٦‬ﻋﺒﺪ اﻟﺒﺎﺳﻂ‪ ،‬ﻣﺤﻤﺪ ﻋﺒﺪ اﻟﻤﻌﻄﻲ‪ ،‬اﻟﺒﺤﺚ اﻻﺟﺘﻤﺎﻋﻲ ﻣﺤﺎوﻟﺔ ﻧﺤﻮ رؤﻳﺔ ﻧﻘﺪﻳﺔ ﻟﻤﻨﻬﺠﻪ وأﺑﻌﺎدﻩ )ﻣﺼﺮ‪:‬دار اﻟﻤﻌﺮﻓﺔ اﻟﺠﺎﻣﻌﻴﺔ‪١٩٩٠،‬م( ص‪.٣١٦ ،٣٠٢ ،٢٩١ ،١٤٢ ،١٤٠‬‬
 ‫ﺳﻠﺴﻠﺔ ﻛﺘﺐ ﺍﻷﻣﺔ « ﻣﻌﺎﱂ ﲡﺪﻳﺪ ﺍﳌﻨﻬﺞ ﺍﻟﻔﻘﻬﻲ ﳕﻮﺫﺝ ﺍﻟﺸﻮﻛﺎ�ﻲ « ﺍﻟﻔﺼﻞ ﺍﳋﺎﻣﺲ ‪ -‬ﳏﺪﺩﺍﺕ ﻣﻨﻬﺠﻴﺔ ﻟﻠﺒﺤﺚ ﰲ ﲡﺪﻳﺪ ﺍﳌﻨﻬﺞ ﺍﻟﻔﻘﻬﻲ ‪ -‬ﺍﶈﺪﺩ ﺍﻟﺮﺍﺑﻊ‪:‬‬

‫ﺍﳌﻮﺿﻮﻉ ﺍﻟﻔﻘﻬﻲ »‬

‫ﺍﶈﺪﺩ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﳌﻮﺿﻮﻉ ﺍﻟﻔﻘﻬﻲ‬

‫ﻣﻦ ﺍﳌﻼﺣﻈﺎﺕ ﺍﻟﱵ ﺃﺛﺎﺭﻫﺎ ﺍﻟﺒﺎﺣﺜﻮﻥ ﺍﳌﻌﺎﺻﺮﻭﻥ ﰲ ﺍﻟﱰﺍﺙ ﺍﻟﻔﻘﻬﻲ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺗﻄﻮﺭ ﺍﻟﺒﺤﺚ ﺍﻟﻔﻘﻬﻲ ﰲ ﺍﳌﻮﺿﻮﻋﺎﺕ ﺍﳌﺘﻌﻠﻘﺔ ﺑﻔﻘﻪ ﺍﻷﻓﺮﺍﺩ‪ :‬ﺍﻟﻌﺒﺎﺩﺍﺕ‬

‫ﻭﺍﳌﻌﺎﻣﻼﺕ‪ ،‬ﺃﻛﺜﺮ ﻣﻦ ﺗﻄﻮﺭﻩ ﰲ ﺍﳌﻮﺿﻮﻋﺎﺕ ﺍﳌﺘﻌﻠﻘﺔ ﺑﻔﻘﻪ ﺍﻟﺪﻭﻟﺔ ﻭﺍﺠﻤﻟﺘﻤﻊ‪ :‬ﺍﻻﻗﺘﺼﺎﺩ‪ ،‬ﺍﻟﺴﻴﺎﺳﺔ‪ ،‬ﺍﻹﺩﺍﺭﺓ‪ ،‬ﺍﻟﻌﻼﻗﺎﺕ‪...‬ﺍﱁ‪.‬‬

‫ﻫﺬﻩ ﺍﻟﺪﻋﻮﻯ ﻭﺇﻥ ﺑﺎﻟﻎ ﻓﻴﻬﺎ ﺑﻌﻀﻬﻢ ﻛﺎﻟﺸﻴﺦ ﻋﻠﻲ ﻋﺒﺪ ﺍﻟﺮﺍﺯﻕ ﰲ ﻛﺘﺎﺑﻪ »ﺍﻹﺳﻼﻡ ﻭﺃﺻﻮﻝ ﺍﳊﻜﻢ«)]‪ ،([٢٧‬ﻓﺈﻥ ﺍﻟﻘﺮﺍﺀﺓ ﺍﳌﺘﺄ�ﻴﺔ ﻟﻠﱰﺍﺙ ﺍﻟﻔﻘﻬﻲ ﺗﺆﻛﺪ ﻭﺟﻮﺩ‬

‫ﻓﺎﺭﻕ ﻛﻤﻲﹼ ﻭ�ﻮﻋﻲﹼ ﺑﲔ ﺍﻟﻔﻘﻬﲔ ‪ -‬ﻓﻘﻪ ﺍﻟﻔﺮﺩ ﻭﻓﻘﻪ ﺍﻟﺪﻭﻟﺔ ‪ -‬ﻭﻗﺪ ﻳﻜﻮﻥ ﳍﺬﺍ ﺍﻟﻔﺎﺭﻕ ﻣﺎ ﻳﱪﺭﻩ ﺁ�ﺬﺍﻙ ﳑﺎ ﻳﻨﻘﻠﻪ ﻣﻦ ﺍﻟﻨﻘﻴﺼﺔ ﺇﱃ ﺍﻟﻮﺍﻗﻌﻴﺔ ﻭﻣﺮﺍﻋﺎﺓ ﻣﺘﻄﻠﺒﺎﺕ‬

‫ﺍﻟﻈﺮﻑ‪ ،‬ﻟﻜﻦ ﻟﻴﺲ ﻟﻪ ﻣﺎ ﻳﱪﺭﻩ ﺍﻟﻴﻮﻡ؛ ﻷﻥ ﺍﻟﻮﺍﻗﻊ ﻭﺍﻟﻈﺮﻭﻑ ﻳﺘﻄﻠﺒﺎﻥ ﻏﲑ ﺫﻟﻚ‪.‬‬

‫ﻣﻦ ﻫﻨﺎ ﻛﺎﻥ ﻣﻦ ﺃﻭﻟﻮﻳﺎﺕ ﺗـﺠﺪﻳﺪ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﺗﻨﻤﻴﺔ ﺍﻟﺒﺤﺚ ﻓـﻲ ﺍﳌﻮﺿﻮﻋﺎﺕ ﺍﳌﺘﺼﻠﺔ ﺑﺎﺠﻤﻟﺘﻤﻊ ﻭﺍﻟﺪﻭﻟﺔ‪ .‬ﻭﺗﻄﻮﻳﺮ ﺍﻟﺒﺤﺚ ﰲ ﻫﺬﺍ ﺍﳉﺎ�ﺐ ﻣﻦ ﺍﻟﻔﻘﻪ‬

‫ﺍﻹﺳـﻼﻣﻲ‪ ،‬ﳚﺐ ﺃﻥ ﻻ ﻳﻜﻮﻥ ﺗﻠﻘﺎﺋﻴﺎً ﻋﻔـﻮﻳﺎً‪ ،‬ﻭﺇﳕﺎ ﻳﺘﻄﻠﺐ ﺗﺘﺒﻊ ﺧﻄـﻮﺍﺕ ﻣﻨﻬﺠﻴﺔ ﺩﻗﻴﻘﺔ ﺗﻀﻤﻦ ﺻﺤـﺔ ﺍﳌﻘﺪﻣﺎﺕ ﻭﺳـﻼﻣﺔ ﺍﻟﻨﺘﺎﺋﺞ‪ .‬ﻭﻣﻦ ﺫﻟﻚ‪:‬‬

‫ﺃﻭﻻً‪ :‬ﺗﺒﻴﹼﻦ ﺍﳋﻠﻔﻴﺔ ﺍﻟﺘﺎﺭﳜﻴﺔ ﳍﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻟﻔﻘﻪ‪ ،‬ﻟﺘﺤﺪﻳﺪ ﺍﻟﺜﻐﺮﺍﺕ ﺍﳌﺮﺍﺩ ﺳﺪﻫﺎ ﻭﺍﻵﺛﺎﺭ ﺍﳌﱰﺗﺒﺔ ﻋﻠﻴﻬﺎ‪.‬‬

‫ﺛﺎ�ﻴﺎً‪ :‬ﲢﺪﻳﺪ ﻣﻮﺍﺿﻊ ﻭﻣﻨﻬﺠﻴﺔ ﺍﻻﺟﺘﻬﺎﺩ ﻓﻴﻪ‪.‬‬

‫ﻭﻟﺘﻮﺿﻴﺢ ﻣﺎﻫﻴﺔ ﻭﺃﳘﻴﺔ ﻫﺬﻩ ﺍﳋﻄﻮﺍﺕ ﻻ ﺑﺄﺱ ﻣﻦ ﺍﻟﺘﻤﺜﻴﻞ ﺑﺄﺣﺪ ﻣﻮﺿﻮﻋﺎﺕ ﻓﻘﻪ ﺍﻟﺪﻭﻟﺔ ﺃﻻ ﻭﻫﻮ ﺍﻟﻔﻘﻪ ﺍﻟﺴﻴﺎﺳﻲ)]‪.([٢٨‬‬

‫ﻓﻌﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺃﻥ ﺍﻟﺘﺠﺮﺑﺔ ﺍﻟﺴﻴﺎﺳﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﻋﻬﺪ ﺍﻟﻨﺒﻮﺓ ﻭﺍﳋﻼﻓﺔ ﺍﻟﺮﺍﺷﺪﺓ ﻛﺎ�ﺖ ﻭﺳﺘﻈﻞ ﺃﻏﻨﻰ ﲡﺮﺑﺔ‪ ،‬ﰲ ﻣﺘﺎ�ﺔ ﺃﻃﺮﻫﺎ ﺍﻟﻨﻈﺮﻳﺔ ﻭﻃﻬﺎﺭﺓ ﻭﺳﺎﺋﻠﻬﺎ‬

‫ﺑﺎﳌﻘﺎﺭ�ﺔ ﻣﻊ ﺃﻱﹼ ﲡﺮﺑﺔ ﺑﺸﺮﻳﺔ ﺃﺧﺮﻯ‪ ،‬ﺇﻻ ﺃﻥ ﺍﻟﺼﺮﺍﻉ ﺍﻟﻌﻘﺪﻱ ﻭﺍﻟﺴﻴﺎﺳﻲ ﺍﻟﺬﻱ ﻇﻬﺮ ﻣﺒﻜﺮﺍً ﰲ ﺍﺠﻤﻟﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ ﺣﺪﺩ ﺑﻨﺴﺒﺔ ﻣﻌﻴﻨﺔ ﻭﺟﻬﺔ ﺍﻟﻔﻜﺮ ﺍﻟﺴﻴﺎﺳﻲ‬

‫ﺍﻹﺳﻼﻣﻲ‪.‬‬

‫ﻓﻤﻮﺿﻮﻉ ﺍﻹﻣﺎﻣﺔ ﻣﺜﻼﹰ ‪ -‬ﻭﻫﻮ ﻣﻦ ﺍﳌﺒﺎﺣﺚ ﺍﻷﺳﺎﺳﻴﺔ ﰲ ﺍﻟﻔﻘﻪ ﺍﻟﺴﻴﺎﺳﻲ ﺍﻹﺳﻼﻣﻲ ‪ -‬ﳌﺎ ﻛﺎﻥ ﻣﻮﺿﻊ ﺧﻼﻑ ﻭ�ﻘﺎﺵ ﻛﺒﲑﻳﻦ ﺑﲔ ﺍﻟﻔﺮﻕ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺃﺩﺭﺝ‬

‫ﺿﻤﻦ ﻣﺒﺎﺣﺚ ﻋﻠﻢ ﺍﻟﻜﻼﻡ ﺑﻮﺻﻔﻪ ﻣﻮﺿﻮﻋﺎً ﻣﻦ ﻣﻮﺿﻮﻋﺎﺕ ﺍﻟﻌﻘﻴﺪﺓ‪ ،‬ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﺟﻌﻞ ﻛﺘﺐ ﺍﻟﻔﻘﻪ ﺗﻨﺼﺮﻑ ﻋﻦ ﺩﺭﺍﺳﺘﻪ ﺩﺭﺍﺳﺔ ﻣﻮﺳﻌﺔ ﻭﻣﻌﻤﻘﺔ‪ ،‬ﺑﺎﻋﺘﺒﺎﺭﻩ‬

‫ﺟﺰﺀﺍً ﻣﻦ ﻓﻘﻪ ﺍﻟﻔﺮﻭﻉ‪.‬‬

‫ﻛﻤﺎ ﺃﻥ ﺗﻐﲑ �ﻈﺎﻡ ﺍﳊﻜﻢ ﺑﻌﺪ ﺍﳋﻼﻓﺔ ﺍﻟﺮﺍﺷﺪﺓ ﻣﻦ ﺣﻜﻢ ﺷﻮﺭﻱ ﺇﱃ ﺣﻜﻢ ﻣﻠﻜﻲ‪ ،‬ﻭﻣﺎ ﺗﺮﺗﺐ ﻋﻠﻴﻪ ﻣﻦ ﺍﻣﺘﺪﺍﺩ ﺳﻠﻄﺔ ﺍﻟﺪﻭﻟﺔ ﺇﱃ ﺟﻞّ ﻣﻴﺎﺩﻳﻦ ﺍﻟﺘﻨﻈﻴﻢ‬

‫ﺍﻻﺟﺘﻤﺎﻋﻲ‪ ،‬ﺟﻌﻞ ﺍﻟﻔﻜﺮ ﺍﻟﺴﻴﺎﺳﻲ ﺍﻹﺳﻼﻣﻲ ﻻ ﻳﻮﺍﺻﻞ ﺗﻨﻤﻴﺔ ﺍﻟﺒﺤﺚ ﰲ ﻣﻮﺿﻮﻋﺎﺕ ﺃﺳﺎﺳﻴﺔ‪ .‬ﻓﻤﺜﻼﹰ ﺣﲔ �ﺮﺍﺟﻊ ﺑﻮﺍﻛﲑ ﺍﻟﱰﺍﺙ ﺍﻟﺴﻴﺎﺳﻲ ﳒﺪ ﺑﺪﺍﻳﺔ‬

‫ﺣﺮﻛﺔ ﺍﻟﺘﺼﻨﻴﻒ ﻓﻴﻪ ﺗﺘﻤﺤﻮﺭ ﺣﻮﻝ ﻣﺴﺄﻟﺔ ﺍﻹﻣﺎﻣﺔ ﻭﺍﳋﺮﺍﺝ‪ ،‬ﺃﻱ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺘﺪﺑﲑ ﺷﺆﻭﻥ ﺍﳌﻠﻚ ﻭﺍﻟﺴﻴﺎﺳﺔ‪ ،‬ﻭﺗﻨﻈﻴﻢ ﺍﳌﻨﺎﺑﻊ ﺍﳌﺎﻟﻴﺔ ﻟﻠﺪﻭﻟﺔ‪ ،‬ﻟﻜﻦ ﻫﺬﻳﻦ ﺍﶈﻮﺭﻳﻦ ﱂ‬
 ‫ﻳﺸﻬﺪﺍ ﺗﻄﻮﺭﺍً ﻳﻨﻘﻞ ﺍﻟﺒﺤﺚ ﻓﻴﻬﻤﺎ ﻣﻦ ﺍﻟﺘﺄﻟﻴﻒ ﺍﻟﻔﺮﻭﻋﻲ ﺇﱃ ﺍﻟﺘﻨﻈﲑ ﺍﻟﺸﻤﻮﱄ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺪﻛﺘﻮﺭ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﺍﻟﺴﻨﻬﻮﺭﻱ ﻗﺪ ﺍﺳﺘﺜﻨﻰ ﻣﻦ ﻫﺬﺍ ﺍﻟﺘﻌﻤﻴﻢ ﺍﻹﻣﺎﻡ‬

‫ﺍﳌﺎﻭﺭﺩﻱ ﻓـﻲ ﻛﺘﺎﺑﻪ \"ﺍﻷﺣـﻜﺎﻡ ﺍﻟﺴﻠﻄﺎ�ﻴﺔ\"‪ ،‬ﺇﺫ ﻋﺎﰿ ﻣﺴﺎﺋﻞ ﺍﳋﻼﻓﺔ ‪ -‬ﻛﻤﺎ ﻗﺎﻝ ‪ -‬ﺑﺸﻲﺀ ﻣﻦ ﺍﻟﺘﻮﺳﻊ‪ ،‬ﻓﺈ�ﻪ ﺳﺮﻋﺎﻥ ﻣﺎ ﺍﺳﺘﺪﺭﻙ‪ ،‬ﻣﺒﻴﹼﻨﺎً ﺃ�ﻪ ‪ -‬ﺃﻱ‬

‫ﺍﳌﺎﻭﺭﺩﻱ ‪ -‬ﺍﻫﺘﻢ ﺑﺎﻟﻨﺎﺣﻴﺔ ﺍﻹﺩﺍﺭﻳﺔ ﰲ ﺃﺣﻜﺎﻡ ﺍﳋﻼﻓﺔ ﺃﻛﺜﺮ ﻣﻦ �ﺎﺣﻴﺘﻬﺎ ﺍﻟﺪﺳﺘﻮﺭﻳﺔ)]‪.([٢٩‬‬

‫ﻭﻟﻸﺳﺒﺎﺏ ﺍﻟﺴﻴﺎﺳﻴﺔ ﺫﺍﲥﺎ ﱂ ﻳﻄﺮﻕ ﺍﻟﻔﻜﺮ ﺍﻟﺴﻴﺎﺳﻲ ﺍﻹﺳﻼﻣﻲ ﲜﺪﻳﺔ ﺃﺑﻮﺍﺏ ﻋﺪﺓ ﻣﻮﺿﻮﻋﺎﺕ‪ ،‬ﻛﺘﻠﻚ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺸﺆﻭﻥ ﺍﳌﻮﺍﻃﻨﺔ‪ ،‬ﻭﺣﻘﻮﻕ ﺍﻟﺮﻋﻴﺔ‪ ،‬ﻭﺍﻷﻣﻦ‬

‫ﺍﻟﺴﻴﺎﺳﻲ ﻭﺍﻻﺟﺘﻤﺎﻋﻲ‪ ،‬ﻭﺃﺣﻜﺎﻡ ﺍﳌﻌﺎﺭﺿﺔ ﺍﻟﺴﻴﺎﺳﻴﺔ)]‪ ،([٣٠‬ﻓﻤﺜﻞ ﻫﺬﻩ ﺍﻟﻘﻀﺎﻳﺎ ﻻ ﻳﻌﺜﺮ ﻋﻠﻴﻬﺎ ﺇﻻ ﰲ ﻣﺴﺎﺣﺎﺕ ﳏﺪﻭﺩﺓ ﺿﻤﻦ ﺗﺮﺍﺛﻨﺎ ﺍﻟﺴﻴﺎﺳﻲ‪.‬‬

‫ﻭﻟﻌﻞ ﺍﻟﺴﺒﺐ ﰲ ﻫﺬﺍ ﺍﳌﻨﺤﻰ ﺍﻟﺬﻱ ﳓﺎﻩ ﺍﻟﻔﻘﻪ ﺍﻟﺴﻴﺎﺳﻲ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻫﻮ ﻋﺰﻭﻑ ﺍﻟﻔﻘﻬﺎﺀ ﻋﻦ ﺍﳋﻮﺽ ﺑﺘﻮﺳﻊ ﻭﻋﻤﻖ ﰲ ﺃﺣﻜﺎﻡ ﺍﳋﻼﻓﺔ ﺧﺸﻴﺔ ﺍﻻﺻﻄﺪﺍﻡ‬

‫ﺑﻨﻈﻢ ﺍﳊﻜﻢ ﻏﲑ ﺍﻟﺸﻮﺭﻳﺔ‪ ،‬ﺃﻭ ﺧﺸﻴﺔ ﺍﻟﺘﺴﺒﺐ ﰲ ﻓﺘﻨﺔ ﺗﻜﺴﺮ ﺷﻮﻛﺔ ﺍﻟﺪﻭﻟﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺃﻣﺎﻡ ﺃﻋﺪﺍﺋﻬﺎ‪.‬‬

‫ﻭﻟﻘﺪ ﻛﺎﻥ ﳍﺬﺍ ﺍﻻﺧﺘﻴﺎﺭ ﰲ ﺍﻟﻮﺍﻗﻊ ﻣﱪﺭﺍﺕ ﻣﻮﺿﻮﻋﻴﺔ‪ ،‬ﺟﻌﻠﺘﻪ ﻳﻌﻜﺲ ﻣﺮﺍﻋﺎﺓ ﺍﻟﻔﻘﻬﺎﺀ ﻟﻔﻘﻪ ﺍﻷﻭﻟﻮﻳﺎﺕ ﻭﺍﳌﻮﺍﺯ�ﺎﺕ‪ ،‬ﺫﻟﻚ ﺃﻥ ﺃ�ﻈﻤﺔ ﺍﳊﻜﻢ ﺑﻌﺪ ﺍﳋﻼﻓﺔ ﺍﻟﺮﺍﺷﺪﺓ‬

‫ﱂ ﺗﻨﻜﺮ ﺃﻥ ﺍﻹﺳﻼﻡ ﻳﻮﺟﺐ ﻗﻴﺎﻡ �ﻈﺎﻡ ﺍﳊﻜﻢ ﻋﻠﻰ ﺍﻟﺒﻴﻌـﺔ‪ ،‬ﺇﻻ ﺃﻥ ﺃﻛﺜﺮﻫﺎ ﱂ ﳛﱰﻡ ﻣﺒﺪﺃ ﺣﺮﻳﺔ ﺍﻟﺒﻴﻌﺔ ﺍﻟﺬﻱ ﺗﻮﺟﺒﻪ ﺍﻟﺸﻮﺭﻯ‪ ،‬ﻭﺃﻣﺎﻡ ﻫﺬﺍ ﺍﻟﻮﺿﻊ ﺍﻋﺘﱪ ﺍﻟﻔﻘﻬﺎﺀ ﺃﻥ‬

‫ﻭﺣﺪﺓ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﺮﺗﺒﻄﺔ ﺍﺭﺗﺒﺎﻃﺎً ﻭﺛﻴﻘﺎً ﺑﻮﺣﺪﺓ ﺍﻟﺪﻭﻟﺔ‪ .‬ﻭﻣﺎ ﻛﺎﻥ ﳍﻢ ﰲ ﺍﳊﻘﻴﻘﺔ ﺃﻥ ﻳﻔﺮﻗﻮﺍ ﺑﲔ ﺍﻟﻮﺣﺪﺗﲔ‪ ،‬ﻷﻥ ﺍﻟﻮﺍﻗﻊ ﺃﻛﺪ ﺻﺤﺔ ﻫﺬﺍ ﺍﳌﺒﺪﺃ‪ .‬ﻓﺘﻐﻴﹼﺮ‬

‫ﻃﺒﻴﻌﺔ �ﻈﺎﻡ ﺍﳊﻜﻢ ﻣﻦ ﺷﻮﺭﻯ ﺇﱃ ﻣﻠﻜﻲ ﱂ ﻳﻮﻗﻒ ﺍﻟﻔﺘﻮﺣﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﱵ ﺗﻮﻟﺖ ﻣﻬﻤﺔ �ﺸﺮ ﺍﻹﺳﻼﻡ ﻭﻣﺪ ﺩﻋﻮﺗﻪ ﺇﱃ ﺃﻗﺼﻰ ﺑﻼﺩ ﺍﻟﻌﺎﱂ‪.‬‬

‫ﺇﻥ ﺑﻴﺎﻥ ﺍﳋﻠﻔﻴﺔ ﺍﻟﺘﺎﺭﳜﻴﺔ ﻟﻮﺍﻗﻊ ﺍﻟﻔﻘﻪ ﺍﻟﺴﻴﺎﺳﻲ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻟﻴﺲ ﺩﻋﻮﺓ ﻟﺘﺠﺎﻭﺯ ﻫﺬﺍ ﺍﻟﱰﺍﺙ‪ ،‬ﺃﻭ ﺍﻟﺘﺸﻜﻴﻚ ﰲ ﻗﻴﻤﺘﻪ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﻟﻜﻦ ﻟﺘﺄﻛﻴﺪ ﺃﻥ ﺗﺮﺍﺛﻨﺎ ﺍﻟﺴﻴﺎﺳﻲ‬

‫ﲝﺎﺟﺔ ﺇﱃ ﻗﺮﺍﺀﺓ ﺟﺎﺩﺓ ﺗﻜﺸﻒ ﺍﻷﺑﻌﺎﺩ ﺍﻟﻐﺎﺋﺒﺔ ﻓﻴﻪ ﻟﺒﻌﺜﻬﺎ ﻣﻦ ﺟﺪﻳﺪ‪.‬‬

‫ﻭﺇﻥ ﳑﺎ ﻳﺴﺎﻋﺪ ﻋﻠﻰ ﲢﺪﻳﺪ ﻫﺬﻩ ﺍﻷﺑﻌـﺎﺩ ﺍﻟﻐﺎﺋﺒﺔ ﻓـﻲ ﺗﺮﺍﺛﻨﺎ ﺍﻟﻔﻘﻬﻲ ﺍﻟﺴﻴﺎﺳﻲ‪ ،‬ﲡﻨﺐ �ﻮﻋﲔ ﻣﻦ ﺍﻟﻘﺮﺍﺀﺓ‪:‬‬

‫ﺍﻷﻭﱃ‪ :‬ﻗﺮﺍﺀﺗﻪ ﻣﻦ ﻣﻨﻈﻮﺭ ﺍﻟﻔﻜﺮ ﺍﻟﺴﻴﺎﺳﻲ ﺍﻟﻐﺮﺑﻲ‪ ،‬ﺑﺈﺳﻘﺎﻁ ﺍﳌﻔﺎﻫﻴﻢ ﺍﻟﺴﻴﺎﺳﻴﺔ ﺍﻟﻐﺮﺑﻴﺔ ﻋﻠﻴﻪ ﺃﺛﻨﺎﺀ ﺍﻟﺘﺤﻠﻴﻞ ﻭﺍﻟﺘﻔﺴﲑ‪.‬‬

‫ﺍﻟﺜﺎ�ﻴﺔ‪ :‬ﻗﺮﺍﺀﺗﻪ ﻗﺮﺍﺀﺓ ﻣﺜﺎﻟﻴﺔ ﺗﻨـﺰﻳﻬﻴﺔ ﺗﻌﻤﺪ ﺇﱃ ﲡﺎﻫﻞ ﻣﺸﻜﻼﺗﻪ ﺍﻟﺘﺎﺭﳜﻴﺔ‪ ،‬ﻭﻣﺎ ﳒﻢ ﻋﻨﻬﺎ ﻣﻦ ﻣﻔﺎﻫﻴﻢ ﻭﺗﺼﻮﺭﺍﺕ‪.‬‬

‫ﻭﻻ ﺷﻚ ﺃﻥ ﻫﺬﻩ ﺍﻟﻘﺮﺍﺀﺓ ﺍﳌﻮﺿﻮﻋﻴﺔ ﺳﺘﻜﺘﺸﻒ ‪ -‬ﺑﻌﺪ ﲢﺪﻳﺪﻫﺎ ﻟﻸﺑﻌﺎﺩ ﺍﻟﻐﺎﺋﺒﺔ ﰲ ﺍﻟﻔﻘﻪ ﺍﻟﺴﻴﺎﺳﻲ ﺍﻹﺳﻼﻣﻲ ‪ -‬ﺃﻥ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﳌﻌﺎﺻﺮﺓ ﰲ ﺍﻟﻔﻘﻪ‬

‫ﺍﻟﺴﻴﺎﺳﻲ‪ ،‬ﻣﺎﺯﺍﻟﺖ ﺗﺮﻛﺰ ﻋﻠﻰ ﻛﻠﻴﺎﺕ ﺍﻟﻨﻈﺎﻡ ﺍﻟﺴﻴﺎﺳﻲ ﺍﻹﺳﻼﻣﻲ ﻭﻛﻴﻔﻴﺔ ﺑﻨﺎﺋﻪ‪ ،‬ﻭﱂ ﲣﻄﻮ ﺧﻄﻮﺍﺕ ﻫﺎﻣﺔ ﳓﻮ ﺗﻘﺪﻳﻢ ﺻﻴﻎ ﺗﻨﻈﻴﻤﻴﺔ ﻟﻠﻘﻴﻢ ﺍﻟﺴﻴﺎﺳﻴﺔ‬

‫ﺍﻹﺳﻼﻣﻴﺔ‪ .‬ﻭﻟﻌﻞ ﺍﻟﺴﺒﺐ ﰲ ﺫﻟﻚ ﺃﻥ ﺍﻟﻔﻘﻪ ﺍﻟﺴﻴﺎﺳﻲ ﺍﳌﻌﺎﺻﺮ ﻗﺪ ﺍﻛﺘﻔﻰ ﲟﺎ ﰎّ ﺇﳒﺎﺯﻩ ﰲ ﻓﻘﻪ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺴﻠﻄﺎ�ﻴﺔ ﻣﻦ ﺟﻬﺔ‪ ،‬ﻭﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ ﻓﺈﻥ ﺍﻟﺘﺠﺮﺑﺔ‬

‫ﺍﻟﺴﻴﺎﺳﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ ﱂ ﺗﻨﻀﺞ ﺑﻌﺪ‪ ،‬ﻭﻣﺎﺯﺍﻝ ﺧﻄﺎﲠﺎ ﻳﺮﻛﺰ ﻋﻠﻰ ﺍﳌﺒﺎﺩﺉ‪ ،‬ﻭﱂ ﺗﻨﺘﻘﻞ ﺑﻌﺪ ﺇﱃ ﺻﻴﺎﻏﺔ ﺍﻟﱪﺍﻣﺞ‪.‬‬

‫ﺇﻻ ﺃﻥ ﻗﻴﺎﻡ ﺍﻟﺪﻭﻟﺔ ﺍﳊﺪﻳﺜﺔ ﻋﻠﻰ ﻏﺮﺍﺭ ﺍﻟﻨﻤﻮﺫﺝ ﺍﻟﻐﺮﺑﻲ‪ ،‬ﻓﺮﺽ ﻋﻠﻰ ﺍﻟﺘﺠﺮﺑﺔ ﺍﻟﺴﻴﺎﺳﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ ﺍﻷﺧﺬ ﺑﺂﻟﻴﺎﺕ ﺍﻟﻌﻤﻞ ﺍﻟﺴﻴﺎﺳﻲ ﰲ ﺍﳌﺸﺎﺭﻛﺔ‬

‫ﺍﻟﺴﻴﺎﺳﻴﺔ‪ ،‬ﻭﺍﻻﻫﺘﻤﺎﻡ ﲟﻮﺿﻮﻉ ﺍﳊﺮﻳﺎﺕ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﻭﺗﺪﻋﻴﻢ ﻭﺟﻮﺩ ﺍﺠﻤﻟﺘﻤﻊ ﺍﳌﺪ�ﻲ‪ ،‬ﺇﱃ ﻏﲑﻫﺎ ﻣﻦ ﺍﳌﻮﺍﻗﻒ‪ ،‬ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﻳﻮﺟﺐ ﻋﻠﻰ ﺍﻟﻔﻜﺮ ﺍﻟﺴﻴﺎﺳﻲ ﺍﻹﺳﻼﻣﻲ‬

‫ﺍﳌﻌﺎﺻﺮ ﺗﻄﻮﻳﺮ ﺍﻟﺒﺤﺚ ﺍﻟﻨﻈﺮﻱ ﰲ ﻣﺜﻞ ﻫﺬﻩ ﺍﳌﻮﺿﻮﻋﺎﺕ‪ ،‬ﻭﺗﻘﺪﻳﻢ ﺻﻴﻎ ﺗﻨﻈﻴﻤﻴﺔ ﻟﻠﻘﻴﻢ ﺍﻟﺴﻴﺎﺳﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬
 ‫ﻟﻜﻦ ﻣﺎ ﳚﺐ ﺗﺄﻛﻴﺪﻩ ﻫﻮ ﺃﻥ ﺗﻘﺪﻳﻢ ﺻﻴﻎ ﺗﻨﻈﻴﻤﻴﺔ ﻫﻲ ﻣﺮﺣﻠﺔ ﻣﺘﺄﺧﺮﺓ ﰲ ﺍﻟﺘﻨﻈﲑ ﺍﻟﺴﻴﺎﺳﻲ‪ ،‬ﻳﺴﺒﻘﻬﺎ ﺍﻟﺘﺤﺪﻳﺪ ﺍﻟﺪﻗﻴﻖ ﳌﻮﺍﺿﻊ ﻭﻣﻨﻬﺠﻴﺔ ﺍﻻﺟﺘﻬﺎﺩ ﰲ ﺍﻟﻔﻘﻪ‬

‫ﺍﻟﺴﻴﺎﺳﻲ‪ ..‬ﻭﰲ ﻫﺬﺍ ﺍﻹﻃﺎﺭ ﻳﺮﻛﺰ ﺍﻟﺒﺤﺚ ﻋﻠﻰ ﺇﺷﻜﺎﻟﻴﺎﺕ ﻛﺜﲑﺓ ﺃﳘﻬﺎ‪ :‬ﺇﺷﻜﺎﻟﻴﺔ ﺍﳌﻨﻬﺞ ﻭﺍﳌﻔﺎﻫﻴﻢ‪.‬‬

‫ﺃﻣﺎ ﺍﳌﻨﻬﺞ‪ ،‬ﻓﺈﻥ ﺻﻴﺎﻏﺔ ﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﺴﻴﺎﺳﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺗﻘﺘﻀﻲ ﺑﻨﺎﺀ ﻣﻨﻬﺞ ﻟﻔﻘﻪ ﺍﻟﺘﻨﻈﲑ ﺍﻟﺴﻴﺎﺳﻲ؛ ﻣﻨﻬﺞ ﻳﻨﻄﻠﻖ ﺃﺳﺎﺳﺎً ﻣﻦ ﺍﻷﺻﻮﻝ ﺍﻟﺸﺮﻋﻴﺔ‪ :‬ﺍﻟﻜﺘﺎﺏ‬

‫ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻭﻳﺴﺘﻮﻋﺐ ﺍﻟﺘﺠﺮﺑﺔ ﺍﻟﺴﻴﺎﺳﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ؛ ﻣﻨﻬﺞ ﳚﻤﻊ ﺑﲔ ﺍﻟﺸﻖ ﺍﻟﺘﻨﻈﲑﻱ ﺍﻟﻘﻴﻤﻲ ﻭﺍﻟﺸﻖ ﺍﻟﺘﻐﻴﲑﻱ ﺍﻟﻮﺍﻗﻌﻲ‪.‬‬

‫ﻛﻤﺎ ﺗﻘﺘﻀﻲ ﺍﻟﺪﺭﺍﺳﺔ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﳌﻨﻬﺞ‪ ،‬ﲢﺪﻳﺪ ﻣﻨﻬﺠﻴﺔ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻷﺩﻭﺍﺕ ﺍﳌﻨﻬﺠﻴﺔ ﺍﳌﺘﺒﻌﺔ ﰲ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﺴﻴﺎﺳﻴﺔ ﺍﻟﻐﺮﺑﻴﺔ‪ ،‬ﻭﻛﺬﺍ ﺗﺄﺳﻴﺲ ﻣﻨﺎﻫﺞ‬

‫ﻟﻠﺒﺤﺚ ﰲ ﻣﻮﺿﻮﻋﺎﺕ ﺍﻟﻔﻜﺮ ﺍﻟﺴﻴﺎﺳﻲ ﻭﺍﻟﻨﻈﻢ ﺍﻟﺴﻴﺎﺳﻴﺔ ﻭﻓﺮﻭﻉ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺴﻴﺎﺳﻴﺔ ﻣﻦ ﻣﻨﻈﻮﺭ ﺇﺳﻼﻣﻲ‪.‬‬

‫ﺃﻣﺎ ﺍﳌﻔﺎﻫﻴﻢ‪ ،‬ﻓﺈﻥ ﻣﻦ ﻣﻘﺘﻀﻴﺎﺕ ﺍﻟﺘﻨﻈﲑ ﺍﻟﺴﻴﺎﺳﻲ ﺍﻹﺳﻼﻣﻲ ﺿﺒﻂ ﻭﺗﺄﺻﻴﻞ ﺍﳌﻔﺎﻫﻴﻢ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﲢﺪﻳﺪ ﺍﳌﻮﻗﻒ ﺍﻟﻌﻠﻤﻲ ﻣﻦ ﺍﳌﻔﺎﻫﻴﻢ‬

‫ﻭﺍﳌﺼﻄﻠﺤﺎﺕ ﺍﻟﻌﻠﻤﺎ�ﻴﺔ ﺍﻟﻐﺮﺑﻴﺔ‪.‬‬

‫‪----------------------------------------------‬‬
‫)]‪ ([٢٧‬ﻋﻠﻲ ﻋﺒﺪ اﻟﺮازق‪ ،‬اﻹﺳﻼم وأﺻﻮل اﻟﺤﻜﻢ‪ ،‬ط‪)٢‬ﺑﻴﺮوت‪ :‬اﻟﻤﺆﺳﺴﺔ اﻟﻌﺮﺑﻴﺔ ﻟﻠﺪراﺳﺎت واﻟﻨﺸﺮ‪١٩٨٨،‬م(‪.‬‬

‫)]‪ ([٢٨‬ﺗﻢ اﺧﺘﻴﺎر هﺬا اﻟﻤﻮﺿﻮع ﻷن اﻟﺒﺤﺚ ﻓﻴﻪ ﻟﻢ ﻳﺘﻄﻮر آﺘﻄﻮر اﻟﺒﺤﺚ ﻓﻲ ﻣﺠﺎل اﻻﻗﺘﺼﺎد‪ .‬وذﻟﻚ ﻧﺘﻴﺠﺔ إﻧﺸﺎء اﻟﺒﻨﻮك اﻹﺳﻼﻣﻴﺔ وﻇﻬﻮر ﻣﺸﺎآﻞ ﻓﻲ اﻟﺘﻄﺒﻴﻖ‪ ،‬اﻷﻣﺮ اﻟﺬي وﺟّﻪ اﻟﺒﺤﺚ ﻓﻲ اﻻﻗﺘﺼﺎد اﻹﺳﻼﻣﻲ ﻣﻦ اﻟﺤﺪﻳﺚ ﻓﻲ اﻟﻌﻤﻮﻣﻴﺎت واﻟﻜﻠﻴﺎت إﻟﻰ اﻟﺒﺤﺚ ﻓﻲ اﻟﺘﻔﺎﺻﻴﻞ‬
‫واﻟﺘﻄﺒﻴﻘﺎت‪.‬‬

‫)]‪ ([٢٩‬ﻋﺒﺪ اﻟﺮزاق أﺣﻤﺪ اﻟﺴﻨﻬﻮري‪ ،‬ﻓﻘﻪ اﻟﺨﻼﻓﺔ وﺗﻄﻮرهﺎ ﻟﺘﺼﺒﺢ ﻋﺼﺒﺔ أﻣﻢ ﺷﺮﻗﻴﺔ‪ ،‬ط‪) ٢‬ﻣﺼﺮ‪ :‬اﻟﻬﻴﺌﺔ اﻟﻤﺼﺮﻳﺔ اﻟﻌﺎﻣﺔ ﻟﻠﻜﺘﺎب‪١٩٩٣ ،‬م( ص‪.٤٩‬‬

‫)]‪ ([٣٠‬ﻟﻠﺘﻮﺳﻊ اﻧﻈﺮ‪ :‬راﺷﺪ اﻟﻐﻨﻮﺷﻲ‪ ،‬اﻟﺤﺮﻳﺎت اﻟﻌﺎﻣﺔ ﻓﻲ اﻟﺪوﻟﺔ اﻹﺳﻼﻣﻴﺔ‪ ،‬ط‪) ١‬ﺑﻴﺮوت‪ :‬ﻣﺮآﺰ دراﺳﺎت اﻟﻮﺣﺪة اﻟﻌﺮﺑﻴﺔ‪ (١٩٩٣ ،‬ص‪.١٨٧‬‬
‫ﺳﻠﺴﻠﺔ ﻛﺘﺐ ﺍﻷﻣﺔ « ﻣﻌﺎﱂ ﲡﺪﻳﺪ ﺍﳌﻨﻬﺞ ﺍﻟﻔﻘﻬﻲ ﳕﻮﺫﺝ ﺍﻟﺸﻮﻛﺎ�ﻲ « ﺍﻟﻔﺼﻞ ﺍﳋﺎﻣﺲ ‪ -‬ﳏﺪﺩﺍﺕ ﻣﻨﻬﺠﻴﺔ ﻟﻠﺒﺤﺚ ﰲ ﲡﺪﻳﺪ ﺍﳌﻨﻬﺞ ﺍﻟﻔﻘﻬﻲ ‪ -‬ﺍﶈﺪﺩ ﺍﳋﺎﻣﺲ‪:‬‬
‫ﺩﺭﺍﺳﺔ ﺇﺷﻜﺎﻟﻴﺔ ﺍ�ﻔﺼﺎﻝ ﻣﺆﺳﺴﺔ ﺍﻻﺟﺘﻬﺎﺩ ﻋﻦ ﺳﻠﻄﺔ ﺍﻟﺘﺸﺮﻳﻊ ﰲ ﺍﻟﺪﻭﻟﺔ ﺍﳊﺪﻳﺜﺔ »‬

‫ﺍﶈﺪﺩ ﺍﳋﺎﻣﺲ‪ :‬ﺩﺭﺍﺳﺔ ﺇﺷﻜﺎﻟﻴﺔ ﺍ�ﻔﺼﺎﻝ ﻣﺆﺳﺴﺔ ﺍﻻﺟﺘﻬﺎﺩ ﻋﻦ ﺳﻠﻄﺔ ﺍﻟﺘﺸﺮﻳﻊ ﰲ ﺍﻟﺪﻭﻟﺔ ﺍﳊﺪﻳﺜﺔ‬

‫ﺇﻥ ﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﻮﺍﻗﻌﻴﺔ ﻭﺍﳌﻮﺿﻮﻋﻴﺔ ﳌﻮﺿﻮﻉ ﲡﺪﻳﺪ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﺗﻘﺘﻀﻲ ﻋﺪﻡ ﻗﺼﺮ ﺍﻟﺒﺤﺚ ﻋﻠﻰ ﺍﳉﺎ�ﺐ ﺍﻟﺘﻨﻈﲑﻱ ﺍﻟﺬﻱ ﻳﺘﻨﺎﻭﻝ ﻣﻨﻬﺞ ﺍﻟﺘﺠﺪﻳﺪ ﻭﳎﺎﻻﺗﻪ‬

‫ﻭﺿﻮﺍﺑﻄﻪ‪ ،‬ﺩﻭﻥ ﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﱵ ﲤﺲ ﺍﳉﺎ�ﺐ ﺍﻟﺘﻄﺒﻴﻘﻲ ﺍﳌﻴﺪﺍ�ﻲ‪ ،‬ﻛﻤﻌﻮﹼﻗﺎﺕ ﺍﻟﺘﺠﺪﻳﺪ‪ .‬ﻭﻟﻌﻞ ﺃﻫﻢ ﻋﺎﺋﻖ ﻓـﻲ ﻃﺮﻳﻖ ﲡـﺪﻳﺪ ﻋﻠﻢ ﺍﻟﻔﻘﻪ ﻫﻮ‪ :‬ﺍ�ﻔﺼﺎﻝ ﻣﺆﺳﺴﺔ‬

‫ﺍﻻﺟﺘﻬﺎﺩ ﻋﻦ ﺳﻠﻄﺔ ﺍﻟﺘﺸﺮﻳﻊ ﰲ ﺍﻟﺪﻭﻟﺔ ﺍﳊﺪﻳﺜﺔ‪.‬‬

‫ﻓﺒﻌﺪ ﻗﻴﺎﻡ ﺍﻟﺪﻭﻟﺔ ﺍﳊﺪﻳﺜﺔ‪ ،‬ﺍ�ﻔﺼﻠﺖ ﻣﺆﺳﺴﺔ ﺍﻻﺟﺘﻬﺎﺩ ﻋﻦ ﺳﻠﻄﺔ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻓﺎﺧﺘﺺ ﺍﻻﺟﺘﻬﺎﺩ ﺍﻟﻔﻘﻬﻲ ﺑﺼﻮﺭﺓ ﻋﺎﻣﺔ‪ ،‬ﺑﺸﺆﻭﻥ ﺍﻟﻔﺮﺩ‪ ،‬ﻭﺍﺧﺘﺺ ﺍﺟﺘﻬﺎﺩ ﺍﻟﺪﻭﻟﺔ‬

‫ﺑﺎﳌﺮﺍﻓﻖ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﻓﺎﻣﺘﺪ �ﻔﻮﺫ ﺍﻟﺪﻭﻟﺔ ﺍﻟﺘﺸﺮﻳﻌﻲ ﺇﱃ ﻛﻞ ﻣﻴﺎﺩﻳﻦ ﺍﻟﺘﻨﻈﻴﻢ ﺍﻻﺟﺘﻤﺎﻋﻲ ﺑﺘﻄﺒﻴﻖ ﺍﻟﻘﺎ�ﻮﻥ ﺍﻟﻮﺿﻌﻲ‪ ،‬ﻭﻣﺎ ﺑﻘﻲ ﺧﺎﺿﻌﺎً ﻟﻼﺟﺘﻬﺎﺩ ﺍﻟﻔﻘﻬﻲ ﻛﺎﻷﺣﻮﺍﻝ‬

‫ﺍﻟﺸﺨﺼﻴﺔ‪ ،‬ﻭﺑﻌﺾ ﺟﻮﺍ�ﺐ ﺍﳌﻠﻜﻴﺔ ﺍﻟﻌﻘﺎﺭﻳﺔ‪ ،‬ﻭﺑﻌﺾ ﺍﳉﺮﺍﺋﻢ ﰲ ﺑﻌﺾ ﺍﻟﺪﻭﻝ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻋﻤﺪﺕ ﻓﻴﻪ ﺍﻟﺪﻭﻟﺔ ﺇﱃ ﺗﻘﻨﲔ ﺍﻷﺣﻜﺎﻡ ﺍﻟﱵ ﺗﻄﺒﻖ ﻋﻠﻴﻪ‪ ،‬ﻭﻣﺎ ﱂ ﺗﻘﻨﻨﻪ‬

‫ﺃﻟﺰﻣﺖ ﺍﻟﻘﻀﺎﺀ ﺑﺎﻟﺮﺟﻮﻉ ﻟﻠﺤﻜﻢ ﻓﻴﻪ ﺇﱃ ﻣﺬﻫﺐ ﻓﻘﻬﻲ ﻣﻌﻴﹼﻦ‪ ،‬ﻭﲠﺬﺍ ﱂ ﻳﻌﺪ ﳌﺆﺳﺴﺔ ﺍﻟﻌﻠﻤﺎﺀ ﺃﻭ ﺍﻻﺟﺘﻬﺎﺩ ﺃﻱ ﺩﻭﺭ ﰲ ﻭﺿﻊ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﻘﺎ�ﻮ�ﻴﺔ ﺍﳌﻠﺰﻣﺔ‪.‬‬

‫ﺇﻥ ﻏﻴﺎﺏ ﺍﻟﻮﺿﻊ ﺍﻟﺪﺳﺘﻮﺭﻱ ﺍﳌﻼﺋﻢ ﻟﺼﻴﺎﻏﺔ ﺍﻷﺣﻜﺎﻡ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻻﺟﺘﻬﺎﺩﻳﺔ ﰲ ﺷﻜﻞ ﻗﺎﻋﺪﺓ ﻗﺎ�ﻮ�ﻴﺔ ﻣﻠﺰﻣﺔ‪ ،‬ﻫﻮ ﺃﻫﻢ ﻋﻘﺒﺔ ﰲ ﻃﺮﻳﻖ ﲡﺪﻳﺪ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ‪،‬‬

‫ﻭﺫﻟﻚ ﻻﻋﺘﺒﺎﺭﺍﺕ ﻣﻨﻬﺠﻴﺔ ﻭﺃﺧﺮﻯ ﻭﺍﻗﻌﻴﺔ‪.‬‬

‫ﺃﻣﺎ ﺍﻻﻋﺘﺒﺎﺭﺍﺕ ﺍﳌﻨﻬﺠﻴﺔ‪ ،‬ﻓﺄﳘﻬﺎ ﺃﻥ ﺍﻟﺘﺤﻠﻴﻞ ﺍﻟﺘﺎﺭﳜﻲ ﻷﺯﻣﺔ ﺍﳌﻨﻬﺞ ﰲ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻔﻘﻬﻴﺔ ﻳﺒﻴﹼﻦ ﺃﻥ ﻣﻦ ﺃﺳﺒﺎﺏ ﺇﻗﺼﺎﺀ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﻋﻦ ﺍﻟﻮﺍﻗﻊ ﺍﻟﺘﺸﺮﻳﻌﻲ ﰲ‬

‫ﺍﻟﻌﺼﺮ ﺍﳊﺪﻳﺚ‪ ،‬ﺍﻟﻘﻄﻴﻌﺔ ﺍﳊﻘﻴﻘﻴﺔ ﺍﻟﱵ ﺣﺪﺛﺖ ﺑﲔ ﺍﻟﺴﻠﻄﺔ ﺍﻟﺴﻴﺎﺳﻴﺔ ﻭﺍﻟﺴﻠﻄﺔ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﻭﻫﺬﻩ ﺍﻹﺷﻜﺎﻟﻴﺔ ﻛﻤﺎ ﻫﻮ ﺑﺎﺩ ﺗﺘﻜﻮﹼﻥ ﻣﻦ ﻃﺮﻓﲔ‪ ،‬ﺍﳊﺎﻛﻢ ﻭﺍﻟﻔﻘﻴﻪ‪ ،‬ﻓﻼ‬

‫ﳝﻜﻦ ﲝﺎﻝ ﻣﻦ ﺍﻷﺣﻮﺍﻝ ﺗﺼﻮﺭ ﺍﳊﻞ ﻣﻦ ﻃﺮﻑ ﻭﺍﺣﺪ‪ ،‬ﻭﲢﻤﻴﻞ ﺍﻟﻔﻘﻴﻪ ﻭﺣﺪﻩ ﻣﺴﺆﻭﻟﻴﺔ ﺇﻋﺎﺩﺓ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﺇﱃ ﻣﻴﺎﺩﻳﻦ ﺍﳊﻴﺎﺓ ﺍﻟﻌﺎﻣﺔ‪.‬‬

‫ﺃﻣﺎ ﺍﻻﻋﺘﺒﺎﺭﺍﺕ ﺍﻟﻮﺍﻗﻌﻴﺔ ﻓﺄﳘﻬﺎ‪:‬‬

‫‪ -‬ﺃﻥ ﺍﳌﻤﺎﺭﺳﺔ ﺍﳌﻴﺪﺍ�ﻴﺔ ﲤﺜّﻞ ﻣﺪﺩﺍً ﻟﻠﻔﻘﻪ‪ ،‬ﻭﻭﺳﻴﻠﺔ ﻟﻨﻤﻮ ﻭﺗﻄﻮﺭ ﺍﻟﻨﻈﻢ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﳌﺘﺒﻨﺎﺓ‪ ،‬ﻓﺈﺫﺍ ﱂ ﲡﺪ ﻣﻨﺎﻫﺞ ﺍﻟﺘﺠﺪﻳﺪ ﺍﻟﻔﻘﻬﻲ ﺳﺒﻴﻼﹰ ﻟﻠﻤﻤﺎﺭﺳﺔ ﻭﺍﻟﺘﻄﺒﻴﻖ‬

‫ﺑﻘﻴﺖ ﳎﺮﺩ ﺃﻓﻜﺎﺭ ﻭﺧﻄﻂ �ﻈﺮﻳﺔ‪.‬‬

‫‪ -‬ﺇﻥ ﺍﻻﻗﱰﺍﺣﺎﺕ ﺍﳌﻴﺪﺍ�ﻴﺔ ﺍﻟﱵ ﻳﻘﺪﻣﻬﺎ ﺑﻌﺾ ﺍﻟﺒﺎﺣﺜﲔ ﻟﻌﻼﺝ ﺇﺷﻜﺎﻟﻴﺔ ﺍ�ﻔﺼﺎﻝ ﻣﺆﺳﺴﺔ ﺍﻻﺟﺘﻬﺎﺩ ﻋﻦ ﺳﻠﻄﺔ ﺍﻟﺘﺸﺮﻳﻊ‪ ،‬ﻛﺘﻜﻮﻳﻦ ﺍﻟﻌﻠﻤﺎﺀ ﳍﻴﺌﺔ ﺗﺸﺮﻳﻌﻴﺔ ﻣﺴﺘﻘﻠﺔ‬

‫ﻭﻏﲑﻫﺎ‪ ،‬ﻣﺘﻌﺬﺭ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﺘﻄﺒﻴﻘﻴﺔ؛ ﻷﻥ ﺍﻟﻨﻈﺎﻡ ﺍﻟﺪﺳﺘﻮﺭﻱ ﰲ ﺍﻟﺪﻭﻟﺔ ﺍﳊﺪﻳﺜﺔ ﻳﺮﻓﺾ ﺗﺴﻠﻴﻢ ﻣﻬﻤﺔ ﺍﻟﺘﺸﺮﻳﻊ ﺇﱃ ﻏﲑ ﻣﺆﺳﺴﺎﺕ ﺍﻟﺪﻭﻟﺔ‪.‬‬

‫‪ -‬ﺇﻥ ﺍﻟﻔﺼﻞ ﺍﻟﺬﻱ ﺗﻘﻮﻡ ﻋﻠﻴﻪ ﺍﻟﺪﻭﻟﺔ ﺍﳊﺪﻳﺜﺔ ﺑﲔ ﻣﺎ ﻫﻮ ﻣﺪ�ـﻲ ﻭﻣﺎ ﻫﻮ ﺷﺮﻋﻲ ﻳﺒﻘﻲ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﺑﻌﻴﺪﺍً ﻋﻦ ﺍﻟﺘﻄﺒﻴﻖ‪.‬‬

‫ﺇﻥ ﻫﺬﻩ ﺍﻻﻋﺘﺒﺎﺭﺍﺕ ﳎﺘﻤﻌﺔ‪ ،‬ﺗﻔﺮﺽ ﻋﻠﻰ ﺍﻟﺒﺎﺣﺚ ﰲ ﺍﻟﺘﺠﺪﻳﺪ ﺍﻟﻔﻘﻬﻲ ﺍﻟﺘﻔﻜﲑ ﰲ ﺍﻟﺴﺒﻴﻞ ﺍﻟﻜﻔﻴﻞ ﺑﺘﺤﻘﻴﻖ ﻭﺣﺪﺓ ﻣﺆﺳﺴﺔ ﺍﻟﺘﺸﺮﻳﻊ‪ ،‬ﻭﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﺍﻟﻔﺼﻞ ﺑﲔ‬

‫ﻣﺎ ﻫﻮ ﻣﺪ�ﻲ ﻳﺪﺧﻞ ﰲ ﺍﺟﺘﻬﺎﺩ ﺍﻟﺪﻭﻟﺔ ﻭﺑﲔ ﻣﺎ ﻫﻮ ﺷﺮﻋﻲ ﳜﺘﺺ ﺑﺎﻟﻌﻠﻤﺎﺀ‪ ،‬ﻛﻤﺎ ﺗﻔﺮﺽ ﻋﻠﻴﻪ ﺍﻟﺘﻔﻜﲑ ﰲ ﺳﺒﻞ ﺍﺣﺘﻜﺎﻙ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻊ ﺍﺠﻤﻟﺘﻤﻊ ﻣﻦ ﺟﻬﺔ‪ ،‬ﻭﺳﺒﻞ‬

‫ﺗﻔﺘﺢ ﺍﺠﻤﻟﺘﻤﻊ ﻋﻠﻰ ﻣﻔﻬﻮﻡ ﺍﻟﺪﻳﻦ ﻭﻣﺒﺎﺩﺋﻪ ﺍﻟﻌﺎﻣﺔ ﰲ ﺗﻨﻈﻴﻢ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ‪.‬‬
‫ﺇﻥ ﻫﺬﻩ ﺍﻟﻘﻀﺎﻳﺎ ﻭﻣﺜﻴﻼﲥﺎ ﺗﻌﺪ ﻣﻦ ﺃﻭﻟﻮﻳﺎﺕ ﺍﻟﺒﺤﺚ ﰲ ﲡﺪﻳﺪ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺫﻟﻚ ﺃﻥ ﺍﳉﺪﻝ ﺍﻟﻨﻈﺮﻱ ﺣﻮﻝ ﺍﻟﺘﺠﺪﻳﺪ ﻻ ﻳﻜﺴﺐ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﻣﻮﺍﻗﻊ ﰲ‬

‫ﺍﻟﺘﻨﻔﻴﺬ ﻭﺇﺩﺍﺭﺓ ﺷﺆﻭﻥ ﺍﳊﻴﺎﺓ‪ ،‬ﻣﺎ ﺩﺍﻡ ﻭﺿﻊ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﻘﺎ�ﻮ�ﻴﺔ ﳏﻜﻮﻣﺎً ﺑﺎﻟﺘﻨﻈﻴﻤﺎﺕ ﺍﻟﺪﺳﺘﻮﺭﻳﺔ ﺍﻟﻘﺎﺋﻤﺔ‪.‬‬
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‫ﺇﻥ ﺍﻟﺪﺭﺍﺳﺔ ﻟﻨﻤﻮﺫﺝ ﺍﻟﺘﺠﺪﻳﺪ ﺍﻟﻔﻘﻬﻲ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ‪ ،‬ﺍﻟﱵ ﺭﻛﺰﺕ ﺃﺳﺎﺳﺎً ﻋﻠﻰ ﺍﻟﻌﻮﺍﻣﻞ ﺍﶈﺪﺩﺓ ﻟﻈﺎﻫﺮﺓ ﺍﻟﺘﺠﺪﻳﺪ ﻋﻨﺪﻩ‪ ،‬ﻭﺍﻷﺳﺲ ﺍﳌﻨﻬﺠﻴﺔ ﺍﻟﱵ ﻋﻠﻰ‬

‫ﺃﺳﺎﺳﻬﺎ �ﻈﺮ ﳍﺬﺍ ﺍﻟﺘﺠﺪﻳﺪ‪ ،‬ﻭﺍﳌﻈﺎﻫﺮ ﺍﻟﱵ ﻋﻜﺴﺖ ﻫﺬﺍ ﺍﻟﺘﻨﻈﲑ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﻌﺮﺽ ﺍﻟﺘﺤﻠﻴﻠﻲ ﻟﺒﻌﺾ ﺍﶈﺪﺩﺍﺕ ﺍﳌﻨﻬﺠﻴﺔ ﺍﻟﻀﺮﻭﺭﻳﺔ ﰲ ﲝﺚ ﻣﻮﺿﻮﻉ ﲡﺪﻳﺪ‬

‫ﺍﳌﻨﻬﺞ ﺍﻟﻔﻘﻬﻲ ﰲ ﺍﻟﻌﺼﺮ ﺍﻟﺮﺍﻫﻦ‪ ،‬ﻛﻞ ﻫﺬﻩ ﺍﶈﺎﻭﺭ ﺍﻷﺳﺎﺳﻴﺔ ﺍﻟﱵ ﺗﻨﺎﻭﳍﺎ ﻣﻮﺿﻮﻉ ﺍﻟﺒﺤﺚ ﺍ�ﺘﻬﺖ ﺇﱃ �ﺘﺎﺋﺞ ﻛﺜﲑﺓ‪ ،‬ﺃﳘﻬﺎ ﻣﺎ ﻳﺄﺗﻲ‪:‬‬

‫‪ -١‬ﺇﻥ ﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﺘﺤﻠﻴﻠﻴﺔ ﻟﺘﺎﺭﻳﺦ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﺑﻴﱠﻨﺖ ﺃﻥ ﺃﺯﻣﺔ ﺍﳌﻨﻬﺞ ﰲ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻔﻘﻬﻴﺔ ﺗﺘﻜﻮﻥ ﻣﻦ ﺛﻼﺛﺔ ﻓﺮﻭﻉ‪:‬‬

‫ﺃ ‪ -‬ﺍ�ﻜﻤﺎﺵ ﺍﻟﻔﻘﻪ ﻣﻦ �ﺎﺣﻴﺔ ﺍﳌﻮﺿﻮﻉ‪.‬‬

‫ﺏ‪ -‬ﺍﺧﺘﻼﻝ ﻣﻨﻬﺞ ﺍﻻﺳﺘﻨﺒﺎﻁ ﻭﺍﻻﺳﺘﺪﻻﻝ ﰲ ﻋﺼﻮﺭ ﺍﻟﺘﻘﻠﻴﺪ‪.‬‬

‫ﺝ‪ -‬ﺇﻗﺼﺎﺀ ﺍﻟﺘﺸﺮﻳﻊ ﺍﻹﺳﻼﻣﻲ ﻣﻦ ﺍﳊﻴﺎﺓ ﰲ ﺍﻟﻌﺼﺮ ﺍﳊﺪﻳﺚ‪.‬‬

‫‪ -٢‬ﺇﻥ ﻋﺪﻡ ﺍﺷﺘﻬﺎﺭ ﻣﺼﻄﻠﺢ ﺍﻟﺘﺠﺪﻳﺪ ﰲ ﺍﻟﱰﺍﺙ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﺷﻴﻮﻋﻪ ﰲ ﻣﺮﺣﻠﺔ ﺗﻨﺎﻣﻲ ﺍﻟﻈﺎﻫﺮﺓ ﺍﻟﻌﻠﻤﺎ�ﻴﺔ‪ ،‬ﻭﺗﻌﺒﺌﺘﻪ ﲟﻀﺎﻣﲔ ﻣﻨﺤﺮﻓﺔ‪ ،‬ﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ‬

‫ﺳﺒﺒﺎً ﰲ ﺭﻓﻀﻪ‪ ،‬ﻷﻥ ﺍﳌﺼﻄﻠﺢ ﺫﻭ ﺃﺻﻞ ﰲ ﺍﻟﻠﻐﺔ‪ ،‬ﻭﰲ ﺍﻟﺸﺮﻉ‪ .‬ﻭﻋﻠﻴﻪ ﻓﺎﳌﻄﻠﻮﺏ ﺿﺒﻂ ﻣﻌﻨﺎﻩ ﰲ ﺇﻃﺎﺭ ﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ‪.‬‬

‫‪ -٣‬ﻗﺎﺑﻠﻴﺔ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﻟﻠﺘﺠﺪﺩ؛ ﻷ�ﻪ ﳝﺜﻞ ﰲ ﺃﻏﻠﺒﻪ ـ ﻣﺎ ﻋﺪﺍ ﺍﻷﺣﻜﺎﻡ ﺍﻟﻘﻄﻌﻴﺔ ﺍﳌﻌﻠﻮﻣﺔ ﻣﻦ ﺍﻟﺪﻳﻦ ﺑﺎﻟﻀﺮﻭﺭﺓ ـ ﺍﺟﺘﻬﺎﺩﺍﺕ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﻓﻬﻢ ﺍﻟﻨﺼﻮﺹ‬

‫ﺍﻟﺸﺮﻋﻴﺔ ﻭﰲ ﺇﻃﺎﺭ ﳏﺪﺩﺍﺕ ﺯﻣﺎ�ﻴﺔ ﻭﻣﻜﺎ�ﻴﺔ ﻣﻌﻴﻨﺔ‪.‬‬

‫‪ -٤‬ﺇﻥ ﺍﳌﻨﻈﻮﻣﺔ ﺍﻟﻔﻘﻬﻴﺔ ﻋﺒﺎﺭﺓ ﻋﻦ ﺣـﻠﻘﺎﺕ ﻣﱰﺍﺑﻄﺔ‪ ،‬ﻓﺄﻱ ﺧـﻠﻞ ﳝﺲ ﺣﻠﻘﺔ ﻣﻦ ﺣﻠﻘﺎﺗﻪ ﺳﻴﺘﻌﺪﻯ ﺃﺛﺮﻩ ﺇﱃ ﺍﳊﻠﻘﺎﺕ ﺍﻷﺧﺮﻯ‪ ،‬ﻭﻫﺬﺍ ﻳﺴﺘﺪﻋﻲ ﺃﻥ ﻳﺸﻤﻞ‬

‫ﻣﺸﺮﻭﻉ ﲡﺪﻳﺪ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﺟـﻤﻴﻊ ﻣﻜﻮ�ﺎﺕ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﻔﻘﻬﻴﺔ‪ :‬ﺍﻟﺘﻨﻈﲑ ﻭﺍﻟﺘﻨـﺰﻳﻞ‪ ،‬ﺍﻟﺒﺤﺚ ﻭﺍﻟﺼﻴﺎﻏﺔ‪ ،‬ﺍﻟﺘﺼﻨﻴﻒ ﻭﺍﻟﺘﺪﺭﻳﺲ‪.‬‬

‫‪ -٥‬ﺃﳘﻴﺔ ﺩﺭﺍﺳﺔ ﺍﻟﻨﻤﺎﺫﺝ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﺘﺠﺪﻳﺪﻳﺔ ﰲ ﺗﺮﺍﺛﻨﺎ ﺍﻟﻔﻘﻬﻲ‪ ،‬ﻭﺗﻘﻴﻴﻤﻬﺎ ﺿﻤﻦ ﺇﻃﺎﺭﻫﺎ ﺍﻟﺘﺎﺭﳜﻲ‪ ،‬ﻭﲢﺪﻳﺪ ﻣﻨﻬﺠﻴﺔ ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻨﻬﺎ ﻭﺗﻄﻮﻳﺮﻫﺎ‪.‬‬

‫‪ -٦‬ﺃﳘﻴﺔ ﳕﻮﺫﺝ ﺍﻟﺸﻮﻛﺎ�ﻲ ﰲ ﺍﻟﺘﺠﺪﻳﺪ ﺍﻟﻔﻘﻬﻲ‪ ،‬ﻟﻮﺟﻮﺩﻩ ﰲ ﻋﺼﺮ ﺍﺳﺘﺤﻜﻢ ﻓﻴﻪ ﺍﻟﺘﻘﻠﻴﺪ ﻋﻠﻰ ﺍﻟﺘﻔﻜﲑ ﺍﻟﻔﻘﻬﻲ ﻣﻦ ﺟﻬﺔ‪ ،‬ﻭﻟﻸﺛﺮ ﺍﻟﺬﻱ ﺗﺮﻛﻪ ﰲ ﺍﳊﺮﻛﺎﺕ‬

‫ﺍﻹﺻﻼﺣﻴﺔ ﺍﳊﺪﻳﺜﺔ ﰲ ﺍﳌﺸﺮﻕ ﻭﺍﳌﻐﺮﺏ‪.‬‬

‫‪ -٧‬ﺇﻥ ﺷﺨﺼﻴﺔ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺍﻟﺘﺠﺪﻳﺪﻳﺔ ﻛﺎ�ﺖ �ﺘﺎﺝ ﺣﻴﺎﺓ ﻋﻠﻤﻴﺔ ﻣﻐﺎﻳﺮﺓ ﻟﻸﳕﺎﻁ ﺍﻟﻔﻜﺮﻳﺔ ﺍﻟﺴﺎﺋﺪﺓ ﰲ ﻋﺼﺮﻩ‪ ،‬ﺍﳌﺘﺴﻤﺔ ﺑﺎﻟﺘﻤﺰﻕ ﺍﳌﻌﺮﰲ‪ ،‬ﻭﻋﺰﻟﺔ ﺟﻞ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻦ‬

‫ﺍﳊﻴﺎﺓ ﻭﺍﻟﻮﺍﻗﻊ‪ .‬ﻓﻤﻌﺮﻓﺘﻪ ﺍﳌﻮﺳﻮﻋﻴﺔ‪ ،‬ﻭﳑﺎﺭﺳﺘﻪ ﻟﻠﺴﻴﺎﺳﺔ ﻭﺍﻟﻘﻀﺎﺀ‪ ،‬ﻛﻮ�ﺖ ﻟﺪﻳﻪ ﻣﻌﺮﻓﺔ ﻣﺘﻜﺎﻣﻠﺔ ﺟﻌﻠﺖ ﻋﻠﻤﻪ ﻳﺘﻔﺎﻋﻞ ﻣﻊ ﻋﻤﻠﻪ‪ ،‬ﻓﻴﺜﻤﺮ ﺗﻌﺎﻣﻼﹰ ﺃﺻﻴﻼﹰ ﻣﻊ ﻭﺍﻗﻊ‬

‫ﺍﳊﻴﺎﺓ‪ ،‬ﻭﺗﻄﻮﺭﺍﺗﻪ‪.‬‬

‫‪ -٨‬ﺇﻥ �ﻈﺮﻳﺔ ﺍﻟﺘﺠﺪﻳﺪ ﻋﻨﺪ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻗﺎﺋﻤﺔ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﺳﺲ ﻣﻨﻬﺠﻴﺔ ﻫﻲ‪ :‬ﲢﺮﻳﻢ ﺍﻟﺘﻘﻠﻴﺪ ﻭﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﻻﺟﺘﻬﺎﺩ‪ ،‬ﲢﻘﻴﻖ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ ،‬ﻭﲡﺪﻳﺪ ﻣﻨﻬﺠﻴﺔ‬

‫ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻔﻘﻬﻴﺔ‪.‬‬
 ‫‪ -٩‬ﲡﻠﻰ ﺍﻟﺘﺠﺪﻳﺪ ﺍﻟﻔﻘﻬﻲ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ )ﺭﲪﻪ ﺍﻪﻠﻟ( ﰲ ﺛﻼﺛﺔ ﻣﻈﺎﻫﺮ ﺃﺳﺎﺳﻴﺔ ﻫﻲ‪:‬‬

‫ﺃ‪ -‬ﺿﺒﻂ ﻣﻘﻮﻣﺎﺕ ﺍﻟﺒﺤﺚ ﺍﻟﻔﻘﻬﻲ‪ ،‬ﺑﺎﻟﺘﺄﻛﻴﺪ ﻋﻠﻰ ﻣﺒﺪﺃ ﺍﻹ�ﺼﺎﻑ‪ ،‬ﻭ�ﺘﺎﺋﺠﻪ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﳌﻨﻬﺠﻴﺔ ﻭﺍﻟﱰﺑﻮﻳﺔ‪.‬‬

‫ﺏ‪ -‬ﺍﻟﺘﺠﺪﻳﺪ ﰲ ﺍﳌﻮﺿﻮﻉ ﺍﻟﻔﻘﻬﻲ‪ ،‬ﺇﺫ ﺃﻥ ﳑﺎﺭﺳﺔ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻟﻠﺴﻴﺎﺳﺔ‪ ،‬ﻭﺗﻮﻟﻴﻪ ﻟﻠﻘﻀﺎﺀ ﺟﻌﻠﻪ ﻳﻨﻔﺘﺢ ﻋﻠﻰ ﻗﻀﺎﻳﺎ ﺍﺠﻤﻟﺘﻤﻊ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﻓﺄﻟﻒ ﰲ ﺍﻟﻔﻘﻪ ﺍﻟﺴﻴﺎﺳﻲ‪،‬‬

‫ﻭﺍﻻﻗﺘﺼﺎﺩﻱ‪ ،‬ﻭﺍﻻﺟﺘﻤﺎﻋﻲ ﻭﺍﻹﺩﺍﺭﻱ‪.‬‬

‫ﺝ‪ -‬ﲡﺪﻳﺪ ﺍﻟﻔﻜﺮ ﺍﻟﱰﺑﻮﻱ ﺍﻟﻔﻘﻬﻲ‪ ،‬ﺇﺫ ﻋﺎﰿ ﻣﻀﺎﻋﻔﺎﺕ ﺍﻟﺘﻘﻠﻴﺪ ﻭﺍﻟﺘﻌﺼﺐ ﰲ ﺍﻟﻔﻜﺮ ﺍﻟﱰﺑﻮﻱ ﺍﻟﻔﻘﻬﻲ ﻣﻦ ﺧﻼﻝ ﲡﺪﻳﺪ ﻣﻨﺎﻫﺞ ﺍﻟﺘﺪﺭﻳﺲ ﻭﺍﻟﺘﺄﻟﻴﻒ ﺍﻟﻔﻘﻬﻲ‪.‬‬

‫‪ -١٠‬ﺇﻥ ﺍﻟﺘﻘﻠﻴﺪ ﰲ �ﻈﺮ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻫﻮ ﺳﺒﺐ ﺃﺯﻣﺔ ﺍﻷﻣﺔ ﺍﳊﻀﺎﺭﻳﺔ‪ ،‬ﻭﺇﻥ ﺍﻟﺒﻌﺚ ﺍﳊﻀﺎﺭﻱ ﳛﺘﺎﺝ ﺇﱃ ﺇﻋﺎﺩﺓ ﺗﺸﻜﻴﻞ ﺑﻨﻴﺔ ﺍﻟﻌﻘﻞ ﺍﳌﺴﻠﻢ‪ ،‬ﺑﺈﻗﺎﻣﺘﻪ ﻋﻠﻰ ﻣﺒﺪﺃ‬

‫ﺍﻻﺟﺘﻬﺎﺩ‪.‬‬

‫‪ -١١‬ﺇﻥ ﺍﻻﺟﺘﻬﺎﺩ ﻫﻮ ﺍﻟﻌﺎﻣﻞ ﺍﳌﺆﺳﺲ ﻟﻠﻮﺣﺪﺓ ﺍﻟﻔﻘﻬﻴﺔ ﺑﲔ ﺍﳌﺴﻠﻤﲔ؛ ﻷ�ﻪ ﻳﺰﻭﺩ ﺍﻟﻔﻘﻬﺎﺀ ﲟﺒﺎﺩﺉ ﻣﻨﻬﺠﻴﺔ ﻣﺸﱰﻛﺔ ﰲ ﺍﻟﺘﻔﻜﲑ ﺍﻟﻔﻘﻬﻲ‪ ،‬ﻭﻫﻲ‪ :‬ﺍﳌﻮﺿﻮﻋﻴﺔ‪،‬‬

‫ﺍﻻ�ﻔﺘﺎﺡ ﻋﻠﻰ ﺍﻟﱰﺍﺙ ﺍﻟﻔﻘﻬﻲ ﻛﻠﻪ‪ ،‬ﻭﺍﻟﺮﻭﺡ ﺍﻟﻨﻘﺪﻳﺔ‪.‬‬

‫‪ -١٢‬ﺇﻥ ﺣﺮﺹ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻋﻠﻰ ﺍﺳﱰﺟﺎﻉ ﻣﻜﺎ�ﺔ ﺍﻟﺪﻟﻴﻞ ‪ -‬ﺍﻟﻨﺺ ﺍﻟﺸﺮﻋﻲ ‪ -‬ﰲ ﺍﳌﻨﻈﻮﻣﺔ ﺍﻟﻔﻘﻬﻴﺔ‪ ،‬ﺟﻌﻠﻪ ﻳﻔﺮﻁ ﺃﺣﻴﺎ�ﺎً ﰲ ﺍﻟﺘﻤﺴﻚ ﺑﻈﺎﻫﺮ ﺍﻟﻨﺺ‪ ،‬ﻭﺍﳌﻄﺎﻟﺒﺔ‬

‫ﺑﺎﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺣﺴﺎﺏ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ‪.‬‬

‫‪ -١٣‬ﺇﻥ ﲡﺪﻳﺪ ﺍﳌﻨﻬﺞ ﺍﻟﻔﻘﻬﻲ ﻣﺎﺯﺍﻝ ﲝﺎﺟﺔ ﺇﱃ ﻣﺰﻳﺪ ﺩﺭﺍﺳﺔ ﺗﻀﺒﻂ ﺍﳌﻔﻬﻮﻡ ﻭﺍﳌﻨﻬﺞ‪ ،‬ﻭﻣﻮﺿﻮﻉ ﺍﻟﻀﻮﺍﺑﻂ ﻭﺍﺠﻤﻟﺎﻻﺕ‪.‬‬

‫‪ -١٤‬ﺇﻥ ﺍﻟﺘﻨﻈﲑ ﻟﻠﺘﺠﺪﻳﺪ ﺍﻟﻔﻘﻬﻲ ﳛﺘﺎﺝ ﺇﱃ ﲝﺚ ﺑﻌﺾ ﺍﶈﺪﺩﺍﺕ ﺍﳌﻨﻬﺠﻴﺔ ﺍﻟﱵ ﺗﺴﺎﻫﻢ ﰲ ﺗﻔﻜﻴﻚ ﻭﲢﻠﻴﻞ ﺍﻹﺷﻜﺎﻟﻴﺎﺕ ﺍﻟﻨﻈﺮﻳﺔ‪ ،‬ﻭﺍﻟﺘﻄﺒﻴﻘﻴﺔ ﺍﻟﱵ ﺗﻌﱰﺽ‬

‫ﲝﺚ ﺍﳌﻮﺿﻮﻉ‪ .‬ﻭﺃﻫﻢ ﻫﺬﻩ ﺍﻹﺷﻜﺎﻟﻴﺎﺕ‪:‬‬

‫ﺃ‪ -‬ﺑﻴﺎﻥ ﻣﻔﻬﻮﻡ ﲡﺪﻳﺪ ﺍﳌﻨﻬﺠﻴﺔ ﺍﻷﺻﻮﻟﻴﺔ ﺑﺼﻴﺎﻏﺔ ﺇﺷﻜﺎﻟﻴﺔ �ﺎﻇﻤﺔ‪ ،‬ﻭﻭﺿﻊ ﺑﺪﻳﻞ ﻣﻨﻬﺠﻲ ﳏﺪﺩ ﻭﻣﻨﻀﺒﻂ‪.‬‬

‫ﺏ‪ -‬ﺿﺒﻂ ﺇﺷﻜﺎﻟﻴﺔ ﺗﻌﻠﻴﻞ ﺍﻷﺣﻜﺎﻡ ﺑﺼﻴﺎﻏﺔ ﻣﻨﻬﺞ ﻣﻨﻀﺒﻂ ﳚﻤﻊ ﺑﲔ ﺍﻟﺘﻨﻈﲑ ﻭﺍﻟﺘﻄﺒﻴﻖ‪.‬‬

‫ﺝ‪ -‬ﺍﺳﺘﺤﺪﺍﺙ ﺃﻃﺮ ﺟﺪﻳﺪﺓ ﻟﻠﺘﺼﻨﻴﻒ ﺍﻟﻔﻘﻬﻲ‪ ،‬ﺗﺘﻤﺜﻞ ﺃﺳﺎﺳﺎً ﰲ ﺗﻄﻮﻳﺮ ﺍﻟﺼﻨﺎﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺑﺎﲡﺎﻩ ﺍﻟﺘﻨﻈﲑ ﻋﻦ ﻃﺮﻳﻖ ﺗﻄﻮﻳﺮ ﻋﻠﻮﻡ ﺍﳌﻨﺎﻫﺞ‪ ،‬ﻭﺗﺮﺗﻴﺐ ﺍﳌﻮﺿﻮﻋﺎﺕ‬

‫ﺍﻟﻔﻘﻬﻴﺔ‪ ،‬ﻭﺍﻋﺘﻤﺎﺩ ﺍﻹﺟﺮﺍﺀﺍﺕ ﺍﻟﻔﻨﻴﺔ ﰲ ﺗﻨﻈﻴﻢ ﺍﳌﺎﺩﺓ ﺍﻟﻔﻘﻬﻴﺔ‪ ،‬ﻭﻛﺬﻟﻚ ﲢﺪﻳﺪ ﺿﻮﺍﺑﻂ ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﻣﻨﺎﻫﺠﻬﺎ ﰲ ﲡﺪﻳﺪ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ‪،‬‬

‫ﻭﺻﻴﺎﻏﺔ ﻣﻨﻬﺠﻴﺔ ﺗﻜﺎﻣﻠﻴﺔ ﺑﲔ ﻫﺬﻩ ﺍﻟﻌﻠﻮﻡ‪.‬‬

‫ﺩ‪ -‬ﺇﺛﺮﺍﺀ ﺍﻟﺒﺤﺚ ﰲ ﺍﳌﻮﺿﻮﻉ ﺍﻟﻔﻘﻬﻲ‪ ،‬ﺑﺘﻌﻤﻴﻖ ﺍﻟﺪﺭﺍﺳﺔ ﰲ ﺍﳌﻮﺿﻮﻋﺎﺕ ﺍﳌﺘﺼﻠﺔ ﺑﺎﺠﻤﻟﺘﻤﻊ ﻭﺍﻟﺪﻭﻟﺔ‪ ،‬ﻭﲢﺪﻳﺪ ﻣﻨﻬﺠﻴﺔ ﺍﻻﺟﺘﻬﺎﺩ ﻓﻴﻬﺎ‪.‬‬

‫ﻫـ‪ -‬ﺩﺭﺍﺳﺔ ﺇﺷﻜﺎﻟﻴﺔ ﺍ�ﻔﺼﺎﻝ ﻣﺆﺳﺴﺔ ﺍﻻﺟﺘﻬﺎﺩ ﻋﻦ ﺳﻠﻄﺔ ﺍﻟﺘﺸﺮﻳﻊ ﰲ ﺍﻟﺪﻭﻟﺔ ﺍﳊﺪﻳﺜﺔ‪ ،‬ﻭﳏﺎﻭﻟﺔ ﺇﳚﺎﺩ ﺍﻟﺴﺒﻞ ﺍﻟﻜﻔﻴﻠﺔ ﺑﺘﺤﻘﻴﻖ ﻭﺣﺪﺓ ﻣﺆﺳﺴﺔ ﺍﻟﺘﺸﺮﻳﻊ‬

‫ﻟﻀﻤﺎﻥ ﺻﻴﺎﻏﺔ ﺍﻷﺣﻜﺎﻡ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻻﺟﺘﻬﺎﺩﻳﺔ ﰲ ﺷﻜﻞ ﻗﻮﺍﻋﺪ ﻗﺎ�ﻮ�ﻴﺔ ﻣﻨﻀﺒﻄﺔ‪.‬‬

‫ﻭﻳﺒﻘﻰ ﺃﺧﲑﺍً ﺃﻥﹼ ﺗﻘﻴﻴﻢ ﳕﻮﺫﺝ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺍﻟﻔﻘﻬﻲ ﺍﻟﺘﺠﺪﻳﺪﻱ ﺿﻤﻦ ﺇﻃﺎﺭﻩ ﺍﻟﺘﺎﺭﳜﻲ‪ ،‬ﻭﰲ ﺇﻃﺎﺭ ﺍﶈﺪﺩﺍﺕ ﺍﻟﺰﻣﺎ�ﻴﺔ ﻭﺍﳌﻜﺎ�ﻴﺔ ﺍﻟﱵ ﻋﺎﻳﺸﻬﺎ‪ ،‬ﺗﺆﻛﺪ ﳒﺎﺣﻪ ﰲ ﲡﺪﻳﺪ‬

‫ﺍﳌﻨﻬﺞ ﺍﻟﻔﻘﻬﻲ‪ .‬ﻭﺍﻟﺴﺮ ﰲ ﻫﺬﺍ ﺍﻟﻨﺠﺎﺡ ‪ -‬ﰲ ﺭﺃﻳﻲ‪ -‬ﻫﻮ ﺇﺩﺭﺍﻛﻪ ﻟﻄﺒﻴﻌﺔ ﺍﻷﺯﻣﺔ ﺍﻟﱵ ﻋﺎﺷﻬﺎ ﺍﻟﺘﻔﻜﲑ ﺍﻟﻔﻘﻬﻲ ﰲ ﻋﺼﺮﻩ‪ ،‬ﻭﺃﺛﺮﻫﺎ ﺍﻟﺒﺎﻟﻎ ﰲ ﺍﳌﻨﻈﻮﻣﺔ ﺍﳌﻌﺮﻓﻴﺔ‬

‫ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﻋﻠﻰ ﺟﻮﺍ�ﺐ ﺍﳊﻴﺎﺓ ﺍﳌﺨﺘﻠﻔﺔ‪ :‬ﺍﻟﻌﻘﺪﻳﺔ‪ ،‬ﻭﺍﻟﺘﺸﺮﻳﻌﻴﺔ‪ ،‬ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﺍﻟﺴﻴﺎﺳﻴﺔ‪.‬‬

‫ﻓﻜﺎﻥ ﺍﳍﺪﻑ ﺍﻷﺳﺎﺱ ﺍﻟﺬﻱ ﺳﺨﺮ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﻟﻪ ﻛﻞ ﺟﻬﻮﺩﻩ‪ ،‬ﻫﻮ ﺇﻋﺎﺩﺓ ﺗﺸﻜﻴﻞ ﺍﻟﻌﻘﻠﻴﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺑﺈﻗﺎﻣﺘﻬﺎ ﻋﻠﻰ ﻣﺒﺪﺃ ﺍﻻﺟﺘﻬﺎﺩ‪ ،‬ﻭﲢﺮﻳﺮﻫﺎ ﻣﻦ ﺗﺒﻌﻴﺔ‬

‫ﺍﻟﺘﻘﻠﻴﺪ‪ ،‬ﺳﻌﻴﺎً ﻣﻨﻪ ﺇﱃ ﺑﻨﺎﺀ ﻭﺣﺪﺓ ﻓﻘﻬﻴﺔ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﺗﻮﺍﺟﻪ ﺍﻟﺘﻤﺰﻕ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻭﺍﻟﻔﻜﺮﻱ ﺍﻟﺬﻱ ﺃﻓﺮﺯﻩ ﺍﻟﺘﻘﻠﻴﺪ‪ .‬ﻫﺬﻩ ﺍﻟﻮﺣﺪﺓ ﺍﻟﱵ ﲤﺜﻞ ﰲ �ﻈﺮ ﺍﻟﺸﻮﻛﺎ�ﻲ‬

‫ﺃﺣﺪ ﺍﳊﻠﻮﻝ ﺍﻟﻀﺮﻭﺭﻳﺔ ﻟﻸﺯﻣﺔ ﺍﳊﻀﺎﺭﻳﺔ ﺍﻟﱵ ﻋﺎﺷﺘﻬﺎ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﻋﺼﺮﻩ‪.‬‬

‫ﻭﻟﻌﻞ ﺃﻫﻢ ﲦﺮﺓ ﳝﻜﻦ ﺃﻥ ﻳﻘﻄﻔﻬﺎ ﺍﻟﻌﻘﻞ ﺍﻟﻔﻘﻬﻲ ﻣﻦ ﳕﻮﺫﺝ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺍﻟﺘﺠﺪﻳﺪﻱ‪ ،‬ﻫﻲ ﺇﺩﺭﺍﻙ ﳏﻮﺭﻳﺔ ﻣﺒﺪﺃ ﺍﻻﺟﺘﻬﺎﺩ ﰲ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﺍﺳﺘﺸﻌﺎﺭ ﺃﳘﻴﺔ‬

‫ﺍﻟﱰﻛﻴﺰ ﻋﻠﻰ ﺍﻟﺸﻤﻮﻟﻴﺔ ﻋﻨﺪ ﺍﻗﱰﺍﺡ ﻣﻨﺎﻫﺞ ﺍﻟﺘﺠﺪﻳﺪ ﺍﻟﻔﻘﻬﻲ‪ .‬ﻭﻗﺪ ﻣﺜﻞ ﺟﻬﺪ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﳕﻮﺫﺟﺎً ﺭﺍﺋﻌﺎً ﳍﺬﻩ ﺍﻟﺸﻤﻮﻟﻴﺔ‪ ،‬ﻭﺗﻠﻚ ﺍﶈﻮﺭﻳﺔ‪.‬‬

‫ﻭﳌﺎ ﻛﺎ�ﺖ ﻣﻨﺎﻫﺞ ﺍﻟﺘﺠﺪﻳﺪ ﺍﻟﻔﻘﻬﻲ ﲣﻀﻊ ﻟﻈﺮﻭﻑ ﻭﺣﺎﺟﺎﺕ ﺍﻟﻨﺎﺱ ‪ ،‬ﻭﻟﻨﻮﻉ ﻭﻣﺴﺘﻮﻯ ﺍﳌﻌﺎﺭﻑ ﰲ ﻛﻞ ﻋﺼﺮ‪ ،‬ﻓﻘﺪ ﺗﻀﻤﻦ ﺍﻟﺒﺤﺚ ﺍﻗﱰﺍﺣﺎً ﺑﺪﺭﺍﺳﺔ ﺳﺘﺔ‬

‫ﳏﺪﺩﺍﺕ ﻣﻨﻬﺠﻴﺔ ﳝﻜﻦ ﺃﻥ ﻳﺴﺘﻔﺎﺩ ﻣﻨﻬﺎ ﰲ ﺩﺭﺍﺳﺔ ﻭﲢﻠﻴﻞ ﺍﻹﺷﻜﺎﻟﻴﺎﺕ ﺍﻟﻨﻈﺮﻳﺔ ﻭ ﺍﻟﺘﻄﺒﻴﻘﻴﺔ ﺍﻟﱵ ﺗﻌﱰﺽ ﻋﻤﻠﻴﺔ ﺍﻟﺘﻨﻈﲑ ﻟﻠﺘﺠﺪﻳﺪ ﺍﻟﻔﻘﻬﻲ ﰲ ﺍﻟﻌﺼﺮ ﺍﻟﺮﺍﻫﻦ‪.‬‬

‫ﻭﺑﻌﺪ‪ ،‬ﻓﻘﺪ ﺑﺬﻟﺖ ﺟﻬﺪﻱ ﻣﺎ ﺍﺳﺘﻄﻌﺖ‪ ،‬ﻭﺣﺎﻭﻟﺖ ﺍﻟﻜﺸﻒ ﻋﻦ ﺷﺨﺼﻴﺔ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎ�ﻲ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﻔﺬﺓ‪ ،‬ﻣﻦ ﺧﻼﻝ ﺍﻟﻜﺸﻒ ﻋﻦ ﺃﻫﻢ ﻣﻜﻮ�ﺎﲥﺎ‪ ،‬ﺃﻻ ﻭﻫﻲ‬

‫ﺍﻟﻨـﺰﻋﺔ ﺍﻻﺟﺘﻬﺎﺩﻳﺔ ﺍﻟﺘﺠﺪﻳﺪﻳﺔ؛ ﻫﺬﻩ ﺍﻟﻨـﺰﻋﺔ ﺍﻟﱵ ﺃﻟﻘﺖ ﺑﻈﻼﳍﺎ ﻋﻠﻰ ﲨﻴﻊ ﺗﺮﺍﺛﻪ ﺍﻟﻔﻘﻬﻲ‪ ..‬ﻛﻤﺎ ﺣﺎﻭﻟﺖ ﺍﺳﺘﺼﺤﺎﺏ ﻫﺬﻩ ﺍﻟﻨـﺰﻋﺔ ﻭﻫﺬﺍ ﺍﻟﱰﺍﺙ ﻷﻗﱰﺡ ‪-‬‬

‫ﺑﻨﺎﺀ ﻋﻠﻰ ﺫﻟﻚ‪ -‬ﻣﻌﺎﱂ �ﺎﻇﻤﺔ ﻟﺘﺠﺪﻳﺪ ﺍﳌﻨﻬﺞ ﺍﻟﻔﻘﻬﻲ ﺍﳌﻌﺎﺻﺮ‪ .‬ﻓﺤﺴﺒﻬﺎ ﺃﳖﺎ ﳏﺎﻭﻟﺔ‪ ،‬ﺃﺭﺟﻮ ﺃﻥ ﺗﻜﻮﻥ ﺟﺎﺩﺓ‪.‬‬

‫ﻭﺍﻪﻠﻟ ﻣﻦ ﻭﺭﺍﺀ ﺍﻟﻘﺼﺪ ﻭﻫﻮ ﻳﻬﺪﻱ ﺍﻟﺴﺒﻴﻞ‪.‬‬