‫ﺍﶈﺘﻮﻳﺎﺕ‬

‫‪ .1‬ﺗﻌﺎﻣﻞ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ ﻣﻊ ﺍﻟﺴﻨﻦ ﺍﻹﳍﻴﺔ ﻣﻦ ﺧﻼﻝ ﺍﻷﺑﻌﺎﺩ ﺍﻷﺭﺑﻌﺔ‬

‫ﳏﻤﺪ ﻋﺼﺮﻱ ﺯﻳﻦ ﺍﻟﻌﺎﺑﺪﻳﻦ ‪1‬‬
‫‪ .2‬ﺍﳋﺼﺎﺋﺺ ﺍﻟﻠﻐﻮﻳﺔ ﻟﻠﻐﺘﲔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﳌﻼﻳﻮﻳﺔ‪ :‬ﺩﺭﺍﺳﺔ ﻣﻘﺎﺭﻧﺔ‬
‫ﳏﻤﺪ ﲞﲑ ﺍﳊﺎﺝ ﻋﺒﺪ ﺍﷲ ‪18‬‬
‫‪ .3‬ﺍﻟﺘﻮﺍﺟﺪ )ﺍﻹﺳﺮﺍﺋﻴﻠﻲ( ﰲ ﺍﻟﻘﺎﺭﺓ ﺍﻹﻓﺮﻳﻘﻴﺔ ﻭﺃﺛﺮﻩ ﻋﻠﻰ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻹﻓﺮﻳﻘﻴﺔ‬
‫ﻋﺎﺩﻝ ﳏﻤﺪ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﻐﺮﻳﺎﱐ ‪40‬‬
‫‪ .4‬ﺍﳌﺒﺎﺩﺉ ﺍﻟﻌﺎﻣﺔ ﻟﻠﻔﻜﺮ ﺍﻷﺻﻮﱄ ﺍﻹﺳﻼﻣﻲ ﰲ ﺗﻌﺎﻣﻠﻪ ﻣﻊ ﺍﻟﻨﺺ‬
‫ﺃﹶﳝﻦ ﺻﺎﱀ ‪59‬‬
‫‪ .5‬ﺍﻹﺳﻼﻡ ﻭﺍﻟﻔﻨﻮﻥ ﺍﳉﻤﻴﻠﺔ‬
‫ﺇﺑﺮﺍﻫﻴﻢ ﻋﻼﻥ ‪68‬‬
‫‪ .6‬ﺗﺎﺭﳜﻴﺔ ﺍﻟﻘﻀﺎﺀ ﺍﳌﺎﻟﻴﺰﻱ ﻭﺑﻘﺎﺅﻩ ﺍﱃ ﻋﻬﺪ ﺍﻻﺣﺘﻼﻝ ﺍﻟﻴﺎﺑﺎﱐ‬
‫ﺍﺑﻨﻮﻝ ﻋﺰﱄ ﺇﺑﺮﺍﻫﻴﻢ ﻭ ﳏﻤﺪ ﺣﺴﻦ ﺇﺑﺮﺍﻫﻴﻢ ﻭﺭﺿﻮﺍﻥ ﻧﻮﺭﺩﻳﻦ ‪84‬‬
‫‪ .7‬ﺃﺛﺮ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﻓﻬﻢ ﺍﻹﺳﻼﻡ‬
‫ﳏﻤﻮﺩ ﳏﻤﺪ ﻋﻠﻲ ‪94‬‬
‫‪ .8‬ﺩﻭﺭ ﺍﻻﺳﻼﻡ ﰲ ﺗﻄﻮﻳﺮ ﺍﻟﻘﺎﻧﻮﻥ ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻲ‬
‫ﻣﺼﻄﻔﻲ ﻣﲑﳏﻤﺪﻱ ‪110‬‬
‫‪ .9‬ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﻟﻐﺰﺍﱄ ﻣﺪﺭﺳﺔ ﻣﺘﻜﺎﻣﻠﺔ ﻣﻦ ﻣﺪﺍﺭﺱ ﺍﻟﻔﻜﺮ ﻭﺍﻹﺻﻼﺡ‬
‫ﻋﺜﻤﺎﻥ ﺣﺎﺝ ﻃﺎﻟﺐ ﻭﺑﺪﱄ ﻫﺸﺎﻡ ﳏﻤﺪ ﻧﺎﺻﺮ ﻭﳏﻤﺪ ﳏﻤﺪ ﻃﻠﺒﺎ ﺳﻌﻴﺪ ‪118‬‬
‫ﺍﻷﺳﺲ ﺍﻷﺧﻼﻗﻴﺔ ﻟﻠﻌﻤﻞ ﰲ ﺍﻹﺳﻼﻡ‬ ‫‪.10‬‬
‫ﺩ‪ .‬ﻋﻔﺎﻑ ﻋﺒﺪ ﺍﻟﻐﻔﻮﺭ ﲪﻴﺪ ‪136‬‬
‫ﺣﺠﻴﺔ ﺧﱪ ﺍﻵﺣﺎﺩ ﰲ ﺍﻟﻌﻘﻴﺪﺓ‬ ‫‪.11‬‬
‫ﺍﻟﺪﻛﺘﻮﺭ ﻫﺪﻯ ﺑﻦ ﳏﺴﻦ ‪158‬‬
‫ﺍﳊﺐ ﺍﻻﳍﻲ ﻭﻓﻠﺴﻔﺘﻪ ﻋﻨﺪ ﺍﻟﺼﻮﻓﻴﺔ‬ ‫‪.12‬‬
‫ﺭﺿﻮﺍﻥ ﳏﻤﺪ ﺳﻌﻴﺪ ﺍﻳﺰﻭﱄ ‪181‬‬
 ‫‪ISoIT‬‬ ‫‪-2‬‬

‫‪ .13‬ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺑﺎﺯ‪ :‬ﺩﺭﺍﺳﺔ ﻭﺻﻔﻴﺔ ﻟﺒﻌﺾ ﺃﻧﺸﻄﺘﻪ ﻭﻣﻨﺠﺰﺍﺗﻪ ﻭﺃﻓﻜﺎﺭﻩ‬
‫ﺍﻟﺪﻋﻮﻳﺔ‬
‫ﻋﺜﻤﺎﻥ ﺑﻦ ﳏﻤﺪ ﻭﻋﺜﻤﺎﻥ ﺣﺎﺝ ﻃﺎﻟﺐ ﻭﺑﺪﱄ ﻫﺸﺎﻡ ﳏﻤﺪ ﻧﺎﺻﺮ ‪199‬‬
‫ﺍﻟﺸﻴﺦ ﺣﺴﲔ ﺍﳉﺴﺮ ﻭ ﻗﻀﺎﻳﺎ ﺍﻟﻌﺼﺮ )‪1909-1845‬ﻡ(‬ ‫‪.14‬‬
‫ﺩ‪ .‬ﺇﳝﺎﻥ ﳏﻤﺪ ﻋﺒﺎﺱ ‪215‬‬
‫ﻓﻚ ﺍﻷﺷﻜﺎﻝ ﺍﳌﻔﺨﺨﺔ‬ ‫‪.15‬‬
‫ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﻫﺎﺭﻭﻥ ﺍﺑﺮﺍﻫﻴﻢ ‪231‬‬
‫ﺣﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﺑﲔ ﺍﻹﺳﻼﻡ ﻭﺍﻹﻋﻼﻥ ﺍﻟﻌﺎﳌﻲ ﻭﻣﺪﻯ ﺇﻟﺰﺍﻣﻴﺘﻬﻤﺎ‬ ‫‪.16‬‬
‫ﺍﻟﺪﻛﺘﻮﺭ ﺇﺣﺴﺎﻥ ﻣﻮﺳﻰ ﺣﺴﻦ ﺍﻟﺮﺑﻴﻌﻲ ‪254‬‬
‫ﺃﺛﺮ ﺍﻟﺘﻜﻨﻮﻟﻮﺟﻴﺎ ﺍﳊﺪﻳﺜﺔ ﰲ ﺍﻟﻨﻈﺮ ﺍﻟﻔﻘﻬﻲ ﺍﻟﻄﻼﻕ ﺑﺎﳍﺎﺗﻒ ﺍﳉﻮﺍﻝ ﳕﻮﺫﺟﺎ‬ ‫‪.17‬‬
‫ﺩ‪ .‬ﻓﺮﻳﺪﺓ ﺯﻭﺯﻭ ‪267‬‬
‫ﺍﳉﻤﺎﻝ ﻭﺍﻻﻟﺘﺰﺍﻡ ﰲ ﺍﻟﻔﻦ ﺍﻹﺳﻼﻣﻲ‬ ‫‪.18‬‬
‫ﺃ‪.‬ﺩ‪ .‬ﳎﺎﻫﺪ ﻣﺼﻄﻔﻰ ‪‬ﺠﺖ ‪282‬‬
‫ﻣﻦ ﻣﻈﺎﻫﺮ ﺍﻟﺘﻜﺎﻓﻞ ﰱ ﺍﻹﺳﻼﻡ ﻭﺃﻭﺟﻪ ﺍﻷﺳﺘﻔﺎﺩﺓ ﻣﻨﻪ ﰱ ﺍﳉﺎﻣﻌﺎﺕ‬ ‫‪.19‬‬
‫ﺩ ﺳﻌﺪ ﺍﻟﺪﻳﻦ ﻣﻨﺼﻮﺭ ﳏﻤﺪ ‪306‬‬
‫ﺧﻄﺒﺔ ﺣﺠﺔ ﺍﻟﻮﺩﺍﻉ ﺃﻭ‪‬ﻝ ﻭﺛﻴﻘﺔ ﺩﻭﻟﻴﺔ ﳊﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ‬ ‫‪.20‬‬
‫ﺩ‪ .‬ﻳﺎﺳﺮ ﺑﻦ ﺍﲰﺎﻋﻴﻞ ﺭﺍﺿﻲ ‪323‬‬
 ‫ﺗﻌﺎﻣﻞ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ ﻣﻊ ﺍﻟﺴﻨﻦ ﺍﻹﳍﻴﺔ ﻣﻦ ﺧﻼﻝ ﺍﻷﺑﻌﺎﺩ ﺍﻷﺭﺑﻌﺔ‬

‫ﳏﻤﺪ ﻋﺼﺮﻱ ﺯﻳﻦ ﺍﻟﻌﺎﺑﺪﻳﻦ‬

‫ﺟﺎﻣﻌﺔ ﺍﻟﻌﻠﻮﻡ ﲟﺎﻟﻴﺰﻳﺎ‬
‫ﻣﻠﺨﺺ ﺍﻟﺒﺤﺚ‪ :‬ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺗﻜﻠﻢ ﻋﻦ ﻣﻘﺘﻀﻴﺎﺕ ﺍﻷﺣﻮﺍﻝ ﺍﻷﺭﺑﻌﺔ ﺍﻟﱵ ﺧﻠﻖ ﺍﷲ ﺍﻹﻧـﺴﺎﻥ ﰲ‬
‫ﻗﻠﻌﺘﻬﺎ‪ ،‬ﻭﻫﻲ ﺳﻨﺘﻪ ﺗﻌﺎﱃ ﺍﻟﱵ ﻻ ﻣﻔﺮ ﻟﻺﻧﺴﺎﻥ ﻣﻨﻬﺎ‪ ،‬ﻭﻫﺬﻩ ﺍﻷﺭﺑﻌﺔ ﻫﻲ‪ :‬ﺃﺣﻮﺍﻝ ﻧﻔﺴﻪ‪ ،‬ﻭﺃﺣﻮﺍﻝ ﻣﻦ‬
‫ﻫﻮ ﳜﺎﻃﺒﻪ ﺃﻭ ﻳﺘﻌﺎﻣﻞ ﻣﻌﻪ‪ ،‬ﻭﺃﺣﻮﺍﻝ ﺯﻣﺎﻧﻪ ﺍﻟﺬﻱ ﻳﻜﺘﻨﻔﻪ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﻳﻌﻴﺶ ﻓﻴﻪ‪ .‬ﺳـﲑﻯ‬
‫ﺍﻟﻘﺎﺭﺉ ﻣﻦ ﺧﻼﻝ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺃﻥ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ ﻛﺎﻧﺖ ﺗﺘﻌﻠﻖ ‪‬ﺬﻩ ﺍﳌﻘﺘﻀﻴﺎﺕ ﻭﺍﻷﺣﻮﺍﻝ ﺍﻟﱵ ﻗﺪ‬
‫ﺳﻨﻬﺎ ﺍﷲ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺒﺸﺮﻳﺔ ﻭﺍﻟﺮﺳﻮﻝ )ﺹ( ﺳﻴﺪ ﺍﻟﺒﺸﺮ‪.‬‬
‫ﻳﻮﺿﺢ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺃﻥ ﻫﺬﻩ ﺍﳌﻘﺘﻀﻴﺎﺕ ﺃﻭ ﺍﻷﺣﻮﺍﻝ ﺍﻷﺭﺑﻌﺔ ﺍﻟﱵ ﲰﺎﻫﺎ ﻛﺎﺗﺒﻪ ﰲ ﻫﺬﺍ ﺍﻟﺒﺤﺚ‬
‫ﺒ"ﺍﻷﺑﻌﺎﺩ ﺍﻷﺭﺑﻌﺔ" ﳍﺎ ﺩﻭﺭ ﻛﺒﲑ ﰲ ﺗﻜﻮﻳﻦ ﺻﻴﻎ ﻛﺜﲑ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﻭ‪‬ﻴﺌﺘﻬﺎ‪ .‬ﻭﺑﻌﺒﺎﺭﺓ ﺃﺧـﺮﻯ ﺃﻥ‬
‫ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ ﳍﺎ ﻋﻼﻗﺔ ﻣﺒﺎﺷﺮﺓ ﺃﻭ ﻏﲑ ﻣﺒﺎﺷﺮﺓ ‪‬ﺬﻩ ﺍﻷﺑﻌـﺎﺩ ﺍﻷﺭﺑﻌـﺔ ﺍﳌﺘﻤﺜﻠـﺔ ﰲ‬
‫ﻣﻘﺘﻀﻴﺎﺕ ﺍﻷﺣﻮﺍﻝ ﻣﻦ ﺟﻬﺔ ﺍﳋﻄﺎﺏ ﻧﻔﺴﻪ‪ ،‬ﺃﻭ ﺍﳌﺨﺎﻃ‪‬ﺐ‪ ،‬ﺃﻭ ﺍﳌﺨﺎﻃﹶﺐ‪ .‬ﻭﺣﱴ ﻳﻜﻮﻥ ﺍﻟﻜﻼﻡ ﺃﻛﺜﺮ‬
‫ﻭﺿﻮﺣﹰﺎ ﻳﻌﱪ ﻋﻨﻬﺎ ﺑﺎﳌﺼﻄﻠﺤﺎﺕ ﺍﻷﺭﺑﻌﺔ ﺍﻟﺘﺎﻟﻴﺔ‪ ،‬ﺍﻟﱵ ﻧﺮﺍﻫﺎ ﺃﻛﺜﺮ ﺩﻗﺔ ﻭﺃﴰـﻞ ﻣـﺴﺎﺣﺔ‪ ،‬ﻭﻫـﻲ‪:‬‬
‫ﺍﳌﺨﺎﻃ‪‬ﺐ‪ ،‬ﻭﺍﳌﺨﺎﻃﹶﺐ‪ ،‬ﻭﺍﻟﺰﻣﺎﻥ‪ ،‬ﻭﺍﳌﻜﺎﻥ‪ .‬ﻓﻤﻌﺮﻓﺔ ﻫﺬﻩ ﺍﻷﺑﻌﺎﺩ ﺍﻷﺭﺑﻌﺔ ﺍﳌﺆﺛﺮﺓ ﻋﻠﻰ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ‬
‫ﺳﻮﻑ ﺗﻔﺴﺢ ﻋﻘﻮﻝ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﺪﻋﺎﺓ ﰲ ﺗﻄﺒﻴﻖ ﺃﺳﻠﻮﺏ ﺍﻟﺪﻋﻮﺓ ﺍﻟﻨﺒﻮﻳﺔ ﺍﳌﻮﺍﻓﻘﺔ ﻟﻠﺴﻨﻦ ﺍﻹﳍﻴﺔ‪.‬‬
‫ﺗﻌﺎﻣﻞ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ ﻣﻊ ﺍﻟﺴﻨﻦ ﺍﻹﳍﻴﺔ ﻣﻦ ﺧﻼﻝ ﺍﻷﺑﻌﺎﺩ ﺍﻷﺭﺑﻌﺔ‬
‫ﳏﻤﺪ ﻋﺼﺮﻱ ﺑﻦ ﺯﻳﻦ ﺍﻟﻌﺎﺑﺪﻳﻦ )ﻣﺎﻟﻴﺰﻱ(‬
‫ﺟﺎﻣﻌﺔ ﺍﻟﻌﻠﻮﻡ ﲟﺎﻟﻴﺰﻳﺎ‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬
‫ﺗﻌﺎﻣﻞ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ ﻣﻊ ﺍﻟﺴﻨﻦ ﺍﻹﳍﻴﺔ ﻣﻦ ﺧﻼﻝ ﺍﻷﺑﻌﺎﺩ ﺍﻷﺭﺑﻌﺔ‪.‬‬
‫ﻣﻘﺪﻣــﺔ‪:‬‬
‫ﺳﻨﺔ ﺍﷲ ﻛﻤﺎ ﻋﺮﻓﻬﺎ ﺩ‪ .‬ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺯﻳﺪﺍﻥ‪" :‬ﺍﻟﻄﺮﻳﻘﺔ ﺍﳌﺘﺒﻌﺔ ﰲ ﻣﻌﺎﻣﻠﺔ ﺍﷲ ﺗﻌﺎﱃ ﻟﻠﺒﺸﺮ‪ ،‬ﺑﻨﺎﺀ‬
‫ﻋﻠﻰ ﺳﻠﻮﻛﻬﻢ ﻭﺃﻓﻌﺎﳍﻢ ﻭﻣﻮﻗﻔﻬﻢ ﻣﻦ ﺷﺮﻉ ﺍﷲ ﻭﺃﻧﺒﻴﺎﺋﻪ‪ ،‬ﻭﻣﺎ ﻳﺘﺮﺗﺐ ﻋﻠﻰ ﺫﻟﻚ ﻣﻦ ﻧﺘﺎﺋﺞ ﰲ ﺍﻟـﺪﻧﻴﺎ‬
‫ﻭﺍﻵﺧﺮﺓ"‪ .‬ﰒ ﻗﺎﻝ‪" :‬ﻭﺣﻴﺚ ﺇﻥ ﺳﻨﺔ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺄﻓﻌﺎﻝ ﺍﻟﺒﺸﺮ ﻭﺳﻠﻮﻛﻬﻢ ﻫﻲ ﻃﺮﻳﻘﺘﻪ ﺍﳌﺘﺒﻌﺔ ﰲ‬
‫ﻣﻌﺎﻣﻠﺘﻪ ﻟﻠﺒﺸﺮ‪ ،‬ﻭﻣﺎ ﻳﺘﺮﺗﺐ ﻋﻠﻰ ﺫﻟﻚ ﻣﻦ ﻧﺘﺎﺋﺞ ﻣﻌﻴﻨﺔ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪ .‬ﻓﻬﺬﺍ ﻳﻌﲏ ﺃﻥ ﻣﻌﲎ ﺍﻟﺴﻨﺔ‬
 ‫‪ISoIT‬‬ ‫‪-2‬‬

‫ﻫﻮ ﺍﻟﻘﺎﻧﻮﻥ ﺍﻟﻌﺎﻡ ﻣﻦ ﺣﻴﺚ ﺧﻀﻮﻉ ﺃﻓﻌﺎﻝ ﺍﻟﺒﺸﺮ ﻭﺳﻠﻮﻛﻬﻢ ﺃﺣﻜﺎﻡ ﻫﺬﻩ ﺍﻟﺴﻨﺔ ﺍﻟﱵ ﳝﻜﻦ ﺗـﺴﻤﻴﺘﻬﺎ‬
‫ﺑﺎﻟﻘﺎﻧﻮﻥ ﺍﻟﻌﺎﻡ"‪.1‬‬

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

‫‪1‬ﺯﻳﺪﺍﻥ‪ ،‬ﻋﺒﺪ ﺍﻟﻜﺮﱘ‪ :‬ﺍﻟﺴﻨﻦ ﺍﻹﳍﻴﺔ )ﺑﲑﻭﺕ‪ ،‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﻁ‪1993 ،1‬ﻡ( ﺹ‪.14-13‬‬
‫ﳏﻤﺪ ﻋﺼﺮﻱ ﺯﻳﻦ ﺍﻟﻌﺎﺑﺪﻳﻦ ‪3 -‬‬

‫ﺍﻷﻭﻝ‪ :‬ﺍﻟﺒﻌﺪ ﺍﳌﺨﺎ ‪‬ﻃﺒﹺﻲ‪:‬‬

‫ﻳﻌﲏ ﺍﻟﺒﺎﺣﺚ ﺑﺎﻟﺒﻌﺪ ﺍﳌﺨﺎ ‪‬ﻃﺒﹺﻲ ﰲ ﺍﳊﺪﻳﺚ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻟﺮﺳﻮﻝ ﺍﳌﺨﺎﻃ‪‬ﺐ )ﺹ( ﻣـﻦ ﺣـﺎﻻﺕ‬
‫ﻭﻇﺮﻭﻑ ﺧﺎﺻﺔ ﺑﻪ‪ ،‬ﻭﻋﺎﻣﻠﻪ ﺍﻟﺸﺨﺼﻲ‪ ،‬ﻳﻮﻡ ﻭﺭﻭﺩﻩ‪ .‬ﻛﺎﺣﺘﺠﺎﻣﻪ )ﺹ( ﻟﻮﺟ ﹴﻊ ﻛﺎﻥ ﺑـﻪ‪ .‬ﻭﺻـﻼﺗﻪ‬
‫ﻗﺎﻋﺪﹰﺍ ﳌﺮﺿﻪ‪ .‬ﻭﻏﲑ ﺫﻟﻚ‪ .‬ﻭﲰﻴﻨﺎ ﻫﺬﺍ ﺍﻟﺒﻌﺪ "ﺍﻟﺒﻌﺪ ﺍﳌﺨﺎ ‪‬ﻃﺒﹺﻲ" ﻷﻧﻪ ﻣﺘﻌﻠﻖ ﲝـﺎﻝ ﺍﳌﺨﺎﻃ‪‬ـﺐ ﻭﻫـﻮ‬
‫ﺍﻟﺮﺳﻮﻝ )ﺹ(‪ .‬ﻭﻫﺬﺍ ﺍﻟﺒﻌﺪ ﻟﻪ ﺩﻭﺭ ﻛﺒﲑ ﰲ ﺗﻌﻴﲔ ﺳﺒﺐ ﺻﺪﻭﺭ ﺍﳊﺪﻳﺚ ﻭﺗﻜﻮﻳﻦ ﺻﻴﻐﺘﻪ‪ ،‬ﻭﻻ ﻳﻨﺒﻐﻲ‬
‫ﻟﻄﺎﻟﺐ ﺍﳊﺪﻳﺚ ﺃﻥ ﻳﻐﻤﺾ ﻋﻴﻨﻴﻪ ﻋﻦ ﺍﻟﺘﺄﻣﻞ ﰲ ﻫﺬﺍ ﺍﻟﺒﻌﺪ؛ ﻭﺇﻻ ﻓﻴﻘﱢﻠﺪ ﻛﻞ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﺇﺫﺍ‬
‫ﻫﻮ ﻓﻌﻞ ﻟﻪ ﺳﺒﺐ ﺧﺎﺹ ﺑﻪ )ﺹ(‪ ،‬ﻭﻣﺎ ﻫﻮ ﺇﻻ ﻧﻮﻉ ﻣﻦ ﺍﻟﺘﻮﻓﻴﻖ ﺑﲔ ﺍﳊﺪﻳﺚ ‪ -‬ﺍﻟﺬﻱ ﻳﺸﻤﻞ ﻗﻮﻟـﻪ‬
‫ﻭﻓﻌﻠﻪ ﻭﺗﻘﺮﻳﺮﻩ ‪ -‬ﻭﺑﲔ ﻭﺍﻗﻊ ﻋﺎﺭﺽ ﻋﻠﻰ ﻧﻔﺴﻪ ﻭﻫﻮ ﺟﺰﺀ ﻣﻦ ﺍﻟﺴﻨﻦ ﺍﻹﳍﻴﺔ ﺍﻟﱵ ﻛﺎﻥ)ﺹ( ﻛﺈﻧﺴﺎﻥ‬
‫‪‬ﺎ‪ .‬ﻭﺍﻷﻣﺜﻠﺔ ﻋﻠﻰ ﺫﻟﻚ ﻛﺜﲑﺓ‪ ،‬ﻣﻨﻬﺎ ﻣﺎ ﻳﻠﻲ‪:‬‬ ‫ﻣﻘﻴﺪﺍ ‪‬‬
‫‪ -1‬ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ )ﺭ(‪ ،‬ﻗﺎﻝ‪ :‬ﺃﻗﻴﻤﺖ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻋﺪﻟﺖ ﺍﻟﺼﻔﻮﻑ ﻗﻴﺎﻣﺎﹰ‪ ،‬ﻓﺨﺮﺝ ﺇﻟﻴﻨﺎ ﺭﺳﻮﻝ‬
‫ﺍﷲ )ﺹ(‪ ،‬ﻓﻠﻤﺎ ﻗﺎﻡ ﰲ ﻣﺼﻼﻩ ﺫﻛﺮ ﺃﻧﻪ ﺟﻨﺐ‪ ،‬ﻓﻘﺎﻝ ﻟﻨﺎ‪" :‬ﻣﻜﺎﻧﻜﻢ"‪ .‬ﰒ ﺭﺟﻊ ﻓﺎﻏﺘﺴﻞ‪ ،‬ﰒ ﺧـﺮﺝ‬
‫‪2‬‬
‫ﺇﻟﻴﻨﺎ‪ ،‬ﻭﺭﺃﺳﻪ ﻳﻘﻄﺮ‪ ،‬ﻓﻜﱪ ﻓﺼﻠﻴﻨﺎ ﻣﻌﻪ ‪.‬‬
‫ﻓﺎﻟﺒﻌﺪ ﺍﳌﺨﺎ ‪‬ﻃﺒﹺﻲ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻫﻮ ﻛﻮﻧﻪ)ﺹ( ﻋﻠﻰ ﺣﺎﻟﺔ ﺟﻨﺎﺑﺔ‪ ،‬ﻭﺍﻟﱵ ﺗﺴﺒﺒﺖ ﻟﺬﻫﺎﺑﻪ ﻟﻠﻐﺴﻞ‪.‬‬
‫ﻭﺣﻴﺚ ﺇﻧﻪ ﻛﺎﻥ ﺧﺎﺻﹰﺎ ﺑﻪ ﺫﻫﺐ ﻫﻮ ﻓﻘﻂ‪ ،‬ﻻ ﻏﲑﻩ‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﺷﺎﻣﺔ )ﺕ‪665‬ﻫـ(‪" :‬ﻭﺃﻣﺎ ﻣﺎ ﻭﺟﺐ‬
‫ﻋﻠﻴﻪ ﻓﻌﻠﻪ ﻟﻮﺟﻮﺩ ﺳﺒﺐ ﺍﻟﻮﺟﻮﺏ ﰲ ﺣﻘﻪ ﺩﻭ‪‬ﻢ ﻣﻦ ﺍﺧﺘﻼﻝ ﺷﺮﻁ ﻣﻦ ﺍﻟﺸﺮﻭﻁ‪ ،‬ﻓﻼ ﳚﺐ ﻋﻠـﻴﻬﻢ‬
‫ﻓﻌﻠﻪ‪ ،‬ﻭﻻ ﻳﺴﺘﺤﺐ ﺇﺫﺍ ﱂ ﻳﺘﺤﻘﻖ ﻓﻴﻬﻢ ﺫﻟﻚ ﺍﻟﺴﺒﺐ‪ ،‬ﻛﻤﺎ ﺃﻧﻪ)ﺹ( ﳌﺎ ﻗﺎﻡ ﺇﱃ ﺻﻼﺓ‪ ،‬ﰒ ﺫﻛـﺮ ﺃﻥ‬
‫ﻋﻠﻴﻪ ﻏﺴﻼ‪ ،‬ﺍﻧﺼﺮﻑ ﻓﺎﻏﺘﺴﻞ‪ ،‬ﰒ ﺟﺎﺀ ﻭﺭﺃﺳﻪ ‪‬ﻳ ﹾﻘﻄﹸﺮ ﻭﺻﻠﻰ ‪‬ﻢ‪ ،‬ﻭﱂ ﻳﻨﺼﺮﻑ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﻳﻔﻌـﻞ‬
‫‪3‬‬
‫ﻓﻌﻠﻪ ﺫﻟﻚ‪ ،‬ﻟﻌﻠﻤﻬﻢ ﺃﻥ ﻫﺬﺍ ﻟﻴﺲ ﻣﻦ ﺟﻨﺲ ﻣﺎ ﻳ‪‬ﺸﺮﻉ ﳍﻢ ﺍﻟﺘﺄﺳﻲ ﺑﻪ ﻓﻴﻪ‪ ،‬ﺇﻻ ﻋﻨﺪ ﻭﺟﻮﺩ ﺍﻟﺴﺒﺐ" ‪.‬‬
‫‪ -2‬ﻣﺎ ﺭﻭﺗﻪ ﺍﻟﺴﻴﺪﺓ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﻗﺎﻟﺖ‪ :‬ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ )ﺹ( ﻳﺼﻠﻲ ﻣـﻦ ﺍﻟﻠﻴـﻞ‬
‫‪4‬‬
‫ﺗﺴﻌﺎ‪ ،‬ﻓﻠﻤﺎ ﺃﺳﻦ ﻭﺛﻘﻞ ﺻﻠﻰ ﺳﺒﻌﺎ" ‪ .‬ﻭﰲ ﺣﺪﻳﺚ ﺁﺧﺮ ﻋﻦ ﺃﻡ ﻗﻴﺲ ﺑﻨﺖ ﳏﺼﻦ‪" :‬ﺃﻥ ﺭﺳـﻮﻝ ﺍﷲ‬
‫‪5‬‬
‫)ﺹ( ﳌﺎ ﺃﺳﻦ ﻭﲪﻞ ﺍﻟﻠﺤﻢ ﺍﲣﺬ ﻋﻤﻮﺩﺍ ﰲ ﻣﺼﻼﻩ ﻳﻌﺘﻤﺪ ﻋﻠﻴﻪ" ‪.‬‬

‫‪ 2‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )ﲢﻘﻴﻖ‪ :‬ﺩ‪ .‬ﻣﺼﻄﻔﻰ ﺩﻳﺐ ﺍﻟﺒﻐﺎ‪ .‬ﺑﲑﻭﺕ‪ ،‬ﺩﺍﺭ ﺍﺑﻦ ﻛﺜﲑ‪ ،‬ﻁ‪1986 ،3‬ﻡ( ﻛﺘﺎﺏ ﺍﻟﻐﺴﻞ‪ ،‬ﺑﺎﺏ‬
‫ﺇﺫﺍ ﺫﻛﺮ ﰲ ﺍﳌﺴﺠﺪ ﺃﻧﻪ ﺟﻨﺐ ﳜﺮﺝ ﻛﻤﺎ ﻫﻮ ﻭﻻ ﻳﺘﻴﻤﻢ‪ :‬ﺝ‪ ،1‬ﺹ‪ ،106‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ ‪ ،271‬ﻭﻣﺴﻠﻢ )ﲢﻘﻴـﻖ‪:‬‬
‫ﳏﻤﺪ ﻓﺆﺍﺩ ﻋﺒﺪ ﺍﻟﺒﺎﻗﻲ‪ .‬ﺑﲑﻭﺕ‪ ،‬ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﰊ‪ ،‬ﺩ‪.‬ﻁ‪ ،.‬ﺩ‪ .‬ﺕ(ﻛﺘﺎﺏ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ‪ ،‬ﺑـﺎﺏ‬
‫ﻣﱴ ﻳﻘﻮﻡ ﺍﻟﻨﺎﺱ ﻟﻠﺼﻼﺓ‪ ،‬ﺝ‪ ،1‬ﺹ‪.422‬‬
‫‪ 3‬ﺃﺑﻮ ﺷﺎﻣﺔ ﺍﳌﻘﺪﺳﻲ‪ ،‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺇﲰﺎﻋﻴﻞ‪ :‬ﺍﶈﻘﻖ ﻣﻦ ﻋﻠﻢ ﺍﻷﺻﻮﻝ )ﻣﺪﻳﻨﺔ ﺍﻷﻧﺪﻟﺲ‪ ،‬ﻣﺆﺳﺴﺔ ﻗﺮﻃﺒـﺔ‪ ،‬ﻁ‪،2‬‬
‫‪1990‬ﻡ( ﺹ‪.100‬‬
‫‪ 4‬ﺃﺧﺮﺟﻪ ﺍﻟﻨﺴﺎﺋﻲ )ﺣﻠﺐ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﳌﻄﺒﻮﻋﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻁ‪1406 ،2‬ﻫـ‪1992/‬ﻡ( ﻛﺘﺎﺏ ﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ‪ ،‬ﺑـﺎﺏ‬
‫ﺫﻛﺮ ﺍﻻﺧﺘﻼﻑ ﺝ‪ ،40‬ﻋﻠﻰ ﺣﺒﻴﺐ ﺑﻦ ﺃﰊ ﺛﺎﺑﺖ ﰲ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ﰲ ﺍﻟﻮﺗﺮ‪ ،‬ﺝ‪ ،3‬ﺹ‪ ،238‬ﺭﻗﻢ ﺍﳊـﺪﻳﺚ‬
‫‪ ،1709‬ﻭﺃﲪﺪ )ﲢﻘﻴﻖ ﺷﻌﻴﺐ ﺍﻷﺭﻧﺆﻭﻁ ﻭﺁﺧﺮﻭﻥ‪ .‬ﺑﲑﻭﺕ‪ ،‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﻁ‪1999 ،1‬ﻡ( ﻭﺻﺤﺤﻮﻩ‪.‬‬
‫‪ 5‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ )ﺑﲑﻭﺕ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﺩ‪.‬ﻁ‪ ،‬ﺩ‪ .‬ﺕ( ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ‪ ،‬ﺑﺎﺏ ﺍﻟﺮﺟﻞ ﻳﻌﺘﻤﺪ ﰲ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﻋﺼﺎ‪،‬‬
‫ﺝ‪ ،1‬ﺹ‪ ،249‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ ‪ .948‬ﻭﻗﺎﻝ ﺍﳊﺎﻛﻢ‪ :‬ﺻﺤﻴﺢ ﻋﻠﻰ ﺷﺮﻁ ﺍﻟﺸﻴﺨﲔ‪ .‬ﻭﺃﻗﺮﻩ ﺍﻟـﺬﻫﱯ‪ .‬ﺍﳌـﺴﺘﺪﺭﻙ‬
‫)ﺑﲑﻭﺕ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﻁ‪1998 ،1‬ﻡ(ﺝ‪ ،1‬ﺹ‪ ،549‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ ‪ .1014‬ﻭﻗﺎﻝ ﺍﻷﻟﺒﺎﱐ‪ :‬ﺻﺤﻴﺢ ﻭﻟﻜﻦ ﻟﻴﺲ‬
 ‫‪ISoIT‬‬ ‫‪-4‬‬

‫ﻓﺎﻟﺒﻌﺪ ﺍﳌﺨﺎ ‪‬ﻃﺒﹺﻲ ﰲ ﻫﺬﻳﻦ ﺍﳊﺪﻳﺜﲔ ﻫﻮ ﻛﻮﻧﻪ )ﺹ( ﻛﺒ ‪‬ﲑ ﺍﻟﺴﻦ ﻭﺑﺪﻳﻨﺎﹰ‪ ،‬ﻭﺍﻟﺬﻱ ﻛﺎﻥ ﺳﺒﺒﹰﺎ‬
‫ﻟﺼﻼﺗﻪ ﺳﺒﻌﹰﺎ ﺑﻌﺪ ﺃﻥ ﻛﺎﻥ ﻳﺼﻠﻲ ﺗﺴﻌﺎﹰ‪ ،‬ﻭﺍﲣﺎﺫﻩ ﻋﻤﻮﺩﹰﺍ ﰲ ﺍﳌﺼﻠﻰ ﻳﻌﺘﻤﺪ ﻋﻠﻴﻪ‪ .‬ﻗـﺎﻝ ﺍﻟـﺸﻮﻛﺎﱐ‬
‫)ﺕ‪1255‬ﻫـ(‪" :‬ﺣﺪﻳﺚ ﺃﻡ ﻗﻴﺲ ﻳﺪﻝ ﻋﻠﻰ ﺟﻮﺍﺯ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﺍﻟﻌﻤﻮﺩ ﻭﺍﻟﻌﺼﺎ ﻭﳓﻮﳘﺎ‪ ،‬ﻟﻜـﻦ‬
‫‪6‬‬
‫ﻣﻘﻴﺪﺍ ﺑﺎﻟﻌﺬﺭ ﺍﳌﺬﻛﻮﺭ‪ ،‬ﻭﻫﻮ ﺍﻟﻜﱪ ﻭﻛﺜﺮﺓ ﺍﻟﻠﺤﻢ‪ ،‬ﻭﻳﻠﺤﻖ ‪‬ﻤﺎ ﺍﻟﻀﻌﻒ ﻭﺍﳌﺮﺽ ﻭﳓﻮﳘﺎ" ‪.‬‬

‫‪ -3‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ )ﺭ(‪ :‬ﺍﺣﺘﺠﻢ ﺍﻟﻨﱯ )ﺹ( ﰲ ﺭﺃﺳﻪ‪ ،‬ﻭﻫﻮ ﳏﺮﻡ ﻣﻦ ﻭﺟﻊ ﻛﺎﻥ ﺑـﻪ ﲟـﺎ‬
‫ﻳﻘﺎﻝ ﻟﻪ ﹶﻟﺤ‪‬ﻲ ﲨﻞ"‪ .‬ﻭﰲ ﺭﻭﺍﻳﺔ ﺃﺧﺮﻯ‪ :‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪" :‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ )ﺹ( ﺍﺣﺘﺠﻢ ﻭﻫﻮ ﳏـﺮﻡ‬
‫‪8‬‬ ‫‪7‬‬
‫ﰲﺭﺃﺳﻪ ﻣﻦ ﺷﻘﻴﻘﺔ ﻛﺎﻧﺖ ﺑﻪ" ‪.‬‬‫‪‬‬

‫ﱂ ﻳﻜﻦ ﺍﳌﻘﺼﻮﺩ ﻣﻦ ﺍﺣﺘﺠﺎﻣﻪ )ﺹ( ﺍﻟﺘﻌﺒﺪ ﺑﻪ‪ ،‬ﻭﺇﳕﺎ ﺣﺼﻠﺖ ﻟﻮﺟ ﹴﻊ ﻃﺮﺃ ﰲ ﺟﺴﺪﻩ‪ ،‬ﻓﺎﺿﻄﺮ‬
‫ﺇﱃ ﺍﻟﺒﺤﺚ ﻋﻦ ﻋﻼﺟﻪ‪ ،‬ﻓﺎﲣﺬ ﺍﳊﺠﺎﻣﺔ ﻛﻨﻮﻉ ﻣﻨﻪ‪.‬‬
‫ﻭﻳﺘﺮﺗﺐ ﻋﻠﻰ ﻫﺬﺍ ﺃﻥ ﻻ ﳛﺘﺠﻢ ﺃﺣ ‪‬ﺪ ﺗﺄﺳﻴﺎ ﺑﺮﺳﻮﻝ ﺍﷲ )ﺹ( ﺇﺫﺍ ﻛﺎﻥ ﺧﺎﻟﻴﺎ ﻋﻦ ﺍﻟـﺴﺒﺐ‬
‫ﺍﻟﺬﻱ ﻛﺎﻥ ﻋﻨﺪﻩ)ﺹ( ﺃﻭ ﻣﺎ ﻳﺸﺒﻬﻪ‪ ،‬ﻭﺇﳕﺎ ﻳﻌﺎﰿ ﺑﺎﳊﺠﺎﻣﺔ ﺃﻭ ﻏﲑﻫﺎ ﺇﺫﺍ ﺃﺻﺎﺑﻪ ﻣﺮﺽ ﺗﻨﻔﻊ ﺍﳊﺠﺎﻣـﺔ‬
‫ﻼ ﻣﻊ ﺣﺎﻝ ﻧﻔﺴﻪ )ﺹ(‪ .‬ﺇﺫﻥ ﻟﻴﺲ ﻣﻦ ﺍﻟﺪﻳﻦ ﺃﻥ ﳛﺘﺠﻢ ﺃﺣﺪ ﻭﻫـﻮ‬ ‫ﻓﻴﻪ ﻛﻤﺎ ﻛﺎﻥ ﻓﻌﻠﻪ )ﺹ( ﺗﻌﺎﻣ ﹰ‬
‫ﺽ ﻋﻼ ‪‬ﺟﻪ ﺍﳊﺠﺎﻣﺔ‪ .‬ﻗﺎﻝ ﺍﻟ ‪‬ﺰﺭ‪‬ﻗﺎﱐ )ﺕ ‪1122‬ﻫـ( ﺗﻌﻠﻴﻘﺎ ﻋﻠﻰ ﺣـﺪﻳﺚ ﺍﳊﺠﺎﻣـﺔ‪:‬‬ ‫ﺧﺎﻝ ﻋﻦ ﻣﺮ ﹴ‬
‫‪9‬‬
‫"ﻭﻓﻴﻪ ﺍﳊﺠﺎﻣﺔ ﰲ ﺍﻟﺮﺃﺱ ﻭﻏﲑﻩ ﻟﻠﻌﺬﺭ‪ ،‬ﻭﻫﻮ ﺇﲨﺎﻉ‪ ،‬ﻭﻟﻮ ﺃﺩﺕ ﺇﱃ ﻗﻠﻊ ﺍﻟﺸﻌﺮ‪ . "...‬ﻭﻗﺎﻝ ﺃﻳﻀﺎ ﰲ‬
‫ﻣﻮﺿﻊ ﺁﺧﺮ‪" :‬ﻷﻧﻪ)ﺹ( ﱂ ﳛﺘﺠﻢ ﺇﻻ ﻟﻀﺮﻭﺭﺓ‪ ،‬ﻓﺈﻥ ﺍﺣﺘﺠﻢ ﺍﶈﺮﻡ ﻟﻐﲑ ﺿﺮﻭﺭﺓ ﺣﺮﻣﺖ‪ ،‬ﺇﻥ ﻟـﺰﻡ‬
‫‪10‬‬
‫ﻣﻨﻬﺎ ﻗﻠﻊ ﺍﻟﺸﻌﺮ" ‪.‬‬
‫ﻭﺗﺪﺧﻞ ﻓﻴﻪ ﲨﻴﻊ ﺍﻷﺣﺎﺩﻳﺚ ﺍﳌﺘﻌﻠﻘﺔ ﲞﻠﻘﺔ ﺍﻟﺮﺳﻮﻝ )ﺹ(‪ ،‬ﺃﻭ ﺍﳋﺎﺻـﺔ ﺑـﻪ؛ ﻷ‪‬ـﺎ‬
‫ﺃﻭﺻﺎﻑ ﺗﺘﻌﻠﻖ ﺑﺸﺨﺼﻪ‪ ،‬ﻣﺜﻞ ﻛﻮﻧﻪ ﺃﺷﺠﻊ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺃﺟﻮﺩ ﺍﻟﻨﺎﺱ‪ ...‬ﺇﱁ‪.‬‬
‫ﺍﻟﺜﺎﱐ‪ :‬ﺍﻟﺒﻌﺪ ﺍﳌﺨﺎﻃﹶﱯ‪:‬‬

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

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

‫‪ 11‬ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﺃﺑﻮ ﻏﺪﺓ‪ :‬ﺍﻟﺮﺳﻮﻝ ﺍﳌﻌﻠﻢ )ﺑﲑﻭﺕ‪ ،‬ﺩﺍﺭ ﺍﻟﺒﺸﺎﺋﺮ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻁ‪1417 ،2‬ﻫـ‪1997‬ﻡ( ﺹ‪.81‬‬
‫‪ 12‬ﺍﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﱐ‪ ،‬ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )ﺑﲑﻭﺕ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﻁ‪1993 ،1‬ﻡ( ﺝ‪ ،1‬ﺹ‪.304‬‬
‫‪ 13‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ :‬ﺍﳌﻘﺪﻣﺔ‪ ،‬ﺑﺎﺏ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳊﺪﻳﺚ ﺑﻜﻞ ﻣﺎ ﲰﻊ ﺝ‪ ،1‬ﺹ‪.11‬‬
‫‪ 14‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ‪ ،‬ﺝ‪ ،2‬ﺹ‪ ،185‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ ‪ .6740‬ﻗﺎﻝ ﺍﳍﻴﺜﻤﻲ‪" :‬ﻭﻓﻴﻪ ﺍﺑﻦ ﳍﻴﻌﺔ‪ ،‬ﻭﺣﺪﻳﺜﻪ ﺣـﺴﻦ ﻭﻓﻴـﻪ‬
‫ﻛﻼﻡ"‪ .‬ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ )ﺑﲑﻭﺕ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﰊ‪1407 ،‬ﻫـ( ﺝ‪ ،3‬ﺹ‪ .166‬ﻭﻗﺎﻝ ﺍﻷﻟﺒﺎﱐ‪" :‬ﺭﺟﺎﻟﻪ ﺛﻘـﺎﺕ‬
‫ﻏﲑ ﺍﺑﻦ ﳍﻴﻌﺔ‪ ،‬ﻓﺈﻧﻪ ﺳﻴﺊ ﺍﳊﻔﻆ‪ .‬ﻭﻟﻜﻦ ﳊﺪﻳﺜﻪ ﺷﻮﺍﻫﺪ ﻳﺘﻘﻮﻯ ‪‬ﺎ"‪ .‬ﺍﻷﻟﺒﺎﱐ‪ ،‬ﺳﻠﺴﻠﺔ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟـﺼﺤﻴﺤﺔ‪ ،‬ﺝ‪،4‬‬
‫ﺹ‪ ،138‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ ‪.1606‬‬
 ‫‪ISoIT‬‬ ‫‪-6‬‬

‫ﻋﻠﻰ ﻧﻔﺴﻪ ﺃﻥ ﻳﻘﻊ ﰲ ﺍﳉﻤﺎﻉ ﺍﻟﺬﻱ ﻳﻔﺴﺪ ﻋﻠﻴﻪ ﺻﻮﻣﻪ؛ ﺍﻣﺘﻨﻊ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﺇﱃ ﻫﺬﺍ ﺃﺷﺎﺭﺕ ﺍﻟـﺴﻴﺪﺓ‬
‫‪15‬‬
‫ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﺑﻘﻮﳍﺎ‪" :‬ﻭﺃﻳﻜﻢ ﳝﻠﻚ ﺃﺭﺑﻪ!" ‪.‬‬
‫‪ -2‬ﻣﺎ ﺭﻭﺍﻩ ﺃﺑﻮ ﻫﺮﻳﺮﺓ )ﺭ(‪" :‬ﺃﻥ ﺭﺟﻼ ﻗﺎﻝ ﻟﻠﻨﱯ )ﺹ(‪" :‬ﺃﻭﺻﲏ"‪ .‬ﻗﺎﻝ‪" :‬ﻻ ﺗﻐـﻀﺐ"‪.‬‬
‫‪16‬‬
‫ﻓﺮﺩﺩ ﻣﺮﺍﺭﺍ‪ .‬ﻗﺎﻝ‪" :‬ﻻ ﺗﻐﻀﺐ‪. "‬‬
‫ﻭﰲ ﺣﺪﻳﺚ ﳊﺮﻣﻠﺔ ﺑﻦ ﻋﺒﺪ ﺍﷲ )ﺭ( ﻗﺎﻝ‪ :‬ﺃﺗﻴﺖ ﺭﺳﻮﻝ ﺍﷲ )ﺹ(‪ ،‬ﻓﻘﻠﺖ‪ :‬ﻳﺎ ﺭﺳـﻮﻝ ﺍﷲ‬
‫ﺖ ﰲ ﳎﻠﺲ ﻗﻮﻡ‪ ،‬ﻓﺴﻤﻌ‪‬ﺘﻬﻢ ﻳﻘﻮﻟﻮﻥ ﻣﺎ ﻳﻌﺠﺒﻚ ﻓﺄﺗـﻪ‪ ،‬ﻭﺇﺫﺍ‬ ‫)ﺹ(! ﺃﻭﺻﲏ‪ .‬ﻗﺎﻝ‪" :‬ﺍﺗﻖ ﺍﷲ‪ ،‬ﻭﺇﺫﺍ ﻛﻨ ‪‬‬
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‫ﻳﻘﻮﻟﻮﻥﻣﺎ ﺗﻜﺮﻩ ﻓﺎﺗﺮﻛﻪ" ‪.‬‬
‫‪‬‬ ‫ﲰﻌ‪‬ﺘﻬﻢ‬
‫ﺚ ﻷﰊ ﺫﺭ )ﺭ( ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﱄ ﺭﺳﻮﻝ ﺍﷲ )ﺹ(‪" :‬ﺍﺗﻖ ﺍﷲ ﺣﻴﺜﻤﺎ ﻛﻨﺖ‪ ،‬ﻭﺃﺗﺒـ ﹺﻊ‬ ‫ﻭﰲ ﺣﺪﻳ ‪‬‬
‫ﺍﻟﺴﻴﺌ ﹶﺔ ﺍﳊﺴﻨ ﹶﺔ ‪‬ﺗ ‪‬ﻤﺤ‪‬ﻬﺎ‪ ،‬ﻭﺧﺎ‪‬ﻟ ﹺﻖ ﺍﻟﻨﺎﺱ ﲞﻠﻖ ﺣﺴﻦ"‪.18‬‬
‫ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﻭﻣﺎ ﻳﺸﺒﻬﻬﺎ ﳊﻈﻨﺎ ﻓﻴﻬﺎ ﺃﻥ ﻭﺻﺎﻳﺎ ﺍﻟﻨﱯ )ﺹ( ﲣﺘﻠﻒ ﻷﻧﺎﺱ ﻋﻦ ﺃﻧـﺎﺱ‪،‬‬
‫ﻭﻟﻴﺲ ﺫﻟﻚ ﺇﻻ ﻻﺧﺘﻼﻑ ﺣﺎﻻ‪‬ﻢ‪ ،‬ﻭﻃﺒﺎﺋﻌﻬﻢ‪ .‬ﻓﺎﻟﺮﺟﻞ ﺍﻟﺬﻱ ﺃﻭﺻﺎﻩ ﺑﻌﺪﻡ ﺍﻟﻐـﻀﺐ ﺭﺃﻯ ﺍﻟـﻨﱯ‬
‫)ﺹ( ﺃﻧﻪ ﻻ ﳝﻠﻚ ﻧﻔﺴﻪ ﻋﻨﺪ ﺍﻟﻐﻀﺐ‪ .‬ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﻐﺰﺍﱄ )ﺕ‪505‬ﻫـ(‪" :‬ﺭﺏ ﺇﻧﺴﺎﻥ ﻫﻮ ﺑﺎﻟﻔﻄﺮﺓ‬
‫ﻣﺴﺘﻌﺪ ﻟﺴﺮﻋﺔ ﺍﻟﻐﻀﺐ‪ ،‬ﺣﱴ ﻛﺄﻥ ﺻﻮﺭﺗﻪ ﰲ ﺍﻟﻔﻄﺮﺓ ﺻﻮﺭﺓ ﻏﻀﺒﺎﻥ‪ ،‬ﻭﻳﻌﻴﺶ ﻋﻠﻰ ﺫﻟـﻚ ﺣـﺮﺍﺭﺓ‬
‫ﻣﺰﺍﺝ ﺍﻟﻘﻠﺐ"‪.19‬‬
‫‪ -3‬ﻣﺎ ﺭﻭﺍﻩ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ )ﺭ(‪ :‬ﻗﺎﻝ ﺳﺄﻟﺖ ﺍﻟﻨﱯ )ﺹ(‪ :‬ﺃﻱ ﺍﻟﻌﻤﻞ ﺃﺣﺐ ﺇﱃ ﺍﷲ؟ ﻗﺎﻝ‪:‬‬
‫"ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﻭﻗﺘﻬﺎ"‪ .‬ﻗﺎﻝ‪ :‬ﰒ ﺃﻱ؟ ﻗﺎﻝ‪" :‬ﰒ ﺑﺮ ﺍﻟﻮﺍﻟﺪﻳﻦ"‪ .‬ﻗﺎﻝ‪ :‬ﰒ ﺃﻱ؟ ﻗﺎﻝ‪" :‬ﺍﳉﻬـﺎﺩ ﰲ ﺳـﺒﻴﻞ‬
‫‪20‬‬
‫ﺍﷲ" ‪.‬‬
‫ﻭﰲ ﺣﺪﻳﺚ ﺁﺧﺮ ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﺃ‪‬ﺎ ﻗﺎﻟﺖ‪ :‬ﺳﺌﻞ ﺍﻟﻨﱯ )ﺹ(‪:‬‬
‫‪21‬‬
‫ﺃﻱ ﺍﻷﻋﻤﺎﻝ ﺃﺣﺐ ﺇﱃ ﺍﷲ؟ ﻗﺎﻝ‪" :‬ﺃﺩﻭﻣﻬﺎ ﻭﺇﻥ ﻗ ﹼﻞ"‪ .‬ﻭﻗﺎﻝ‪" :‬ﺍﻛﻠﻔﻮﺍ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﻣﺎ ﺗﻄﻴﻘﻮﻥ" ‪.‬‬
‫ﻭﰲ ﺣﺪﻳﺚ ﺁﺧﺮ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ )ﺭ( ﻗﺎﻝ‪ :‬ﺳﺌﻞ ﺍﻟﻨﱯ )ﺹ(‪ :‬ﺃﻱ ﺍﻷﻋﻤﺎﻝ ﺃﻓﻀﻞ؟ ﻗـﺎﻝ‪:‬‬
‫"ﺇﳝﺎﻥ ﺑﺎﷲ ﻭﺭﺳﻮﻟﻪ"‪ .‬ﻗﻴﻞ‪ :‬ﰒ ﻣﺎﺫﺍ؟ ﻗﺎﻝ‪" :‬ﺟﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ"‪ .‬ﻗﻴـﻞ‪ :‬ﰒ ﻣـﺎﺫﺍ؟ ﻗـﺎﻝ‪" :‬ﺣـﺞ‬
‫‪22‬‬
‫ﻣﱪﻭﺭ" ‪.‬‬
‫‪ 15‬ﺍﻷﻟﺒﺎﱐ‪ :‬ﺳﻠﺴﻠﺔ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤﺔ‪ ،‬ﺝ‪ ،1‬ﺹ‪.431‬‬
‫‪ 16‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﻛﺘﺎﺏ ﺍﻷﺩﺏ‪ ،‬ﺑﺎﺏ ﺍﳊﺬﺭ ﻣﻦ ﺍﻟﻐﻀﺐ‪ ،‬ﺝ‪ ،5‬ﺹ‪ ،2267‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ ‪.5765‬‬
‫‪ 17‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ‪ :‬ﺝ‪ ،4‬ﺹ‪ ،205‬ﺭﻗﻢ ‪ .18742‬ﻗﺎﻝ ﺍﳍﻴﺜﻤﻲ ﺭﺟﺎﻟﻪ ﺛﻘﺎﺕ‪ .‬ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋـﺪ‪ ،‬ﺝ‪ ،4‬ﺹ‪.215‬‬
‫ﻭﺣﺴ‪‬ﻨﻪ ﺷﻌﻴﺐ ﺍﻷﺭﻧﺆﻭﻁ‪ .‬ﻣﺴﻨﺪ ﺃﲪﺪ‪ ،‬ﺑﺘﺤﻘﻴﻘﻪ‪ ،‬ﺝ‪ ،30‬ﺹ‪.16‬‬
‫‪ 18‬ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ‪ :‬ﻛﺘﺎﺏ ﺍﻟﱪ ﻭﺍﻟﺼﻠﺔ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﻣﻌﺎﺷﺮﺓ ﺍﻟﻨﺎﺱ‪ ،‬ﺝ‪ ،4‬ﺹ‪ ،355‬ﺭﻗﻢ ‪ 1987‬ﻭﻗـﺎﻝ‪:‬‬
‫"ﺣﺴﻦ ﺻﺤﻴﺢ"‪ .‬ﻭﺍﳊﺎﻛﻢ ﺻﺤﺤﻪ ﰲ ﺍﳌﺴﺘﺪﺭﻙ‪ ،‬ﺝ‪ ،1‬ﺹ‪ .226‬ﻭﺃﻗﺮﻩ ﺍﻟﺬﻫﱯ‪.‬‬
‫‪ 19‬ﺍﻟﻐﺰﺍﱄ‪ ،‬ﺃﺑﻮ ﺣﺎﻣﺪ ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ‪ :‬ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ )ﺑﲑﻭﺕ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﺩ‪.‬ﻁ‪ ،‬ﺩ‪.‬ﺕ( ﺝ‪ ،3‬ﺹ‪.167‬‬
‫‪ 20‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﻛﺘﺎﺏ ﺍﻹﳝﺎﻥ‪ ،‬ﺑﺎﺏ ﻓﻀﻞ ﺍﻟﺼﻼﺓ ﻟﻮﻗﺘﻬﺎ‪ ،‬ﺝ‪ ،1‬ﺹ‪ ،197‬ﺭﻗﻢ ‪ ،504‬ﻭﻣـﺴﻠﻢ‪ :‬ﻛﺘـﺎﺏ‬
‫ﺍﻹﳝﺎﻥ‪ ،‬ﺑﺎﺏ ﺑﻴﺎﻥ ﻛﻮﻥ ﺍﻹﳝﺎﻥ ﺑﺎﷲ ﺗﻌﺎﱃ ﺃﻓﻀﻞ ﺍﻷﻋﻤﺎﻝ‪ ،‬ﺝ‪ ،1‬ﺹ‪ ،89‬ﺭﻗﻢ ‪.85‬‬
‫‪ 21‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﻛﺘﺎﺏ ﺍﻟﺮﻗﺎﻕ‪ ،‬ﺑﺎﺏ ﺍﻟﻘﺼﺪ ﻭﺍﳌﺪﺍﻭﻣﺔ ﻋﻠﻰ ﺍﻟﻌﻤﻞ‪ ،‬ﺝ‪ ،5‬ﺹ‪ ،198‬ﺭﻗﻢ‪ ،6100‬ﻭﻣـﺴﻠﻢ‪:‬‬
‫ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ‪ ،‬ﺑﺎﺏ ﻓﻀﻴﻠﺔ ﺍﻟﻌﻤﻞ ﺍﻟﺪﺍﺋﻢ ﻣﻦ ﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ ﻭﻏﲑﻩ‪ ،‬ﺝ‪ ،1‬ﺹ‪ ،541‬ﺭﻗﻢ ‪.783‬‬
‫ﳏﻤﺪ ﻋﺼﺮﻱ ﺯﻳﻦ ﺍﻟﻌﺎﺑﺪﻳﻦ ‪7 -‬‬

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

‫‪ 22‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻛﺘﺎﺏ ﺍﻹﳝﺎﻥ‪ ،‬ﺑﺎﺏ ﻣﻦ ﻗﺎﻝ ﺇﻥ ﺍﻹﳝﺎﻥ ﻫﻮ ﺍﻟﻌﻤﻞ‪ ،‬ﺝ‪ ،1‬ﺹ‪ ،18‬ﺭﻗﻢ‪ ،26‬ﻭﻣﺴﻠﻢ‪ :‬ﻛﺘﺎﺏ‬
‫ﺍﻹﳝﺎﻥ‪ ،‬ﺑﺎﺏ ﺑﻴﺎﻥ ﻛﻮﻥ ﺍﻹﳝﺎﻥ ﺑﺎﷲ ﺗﻌﺎﱃ ﺃﻓﻀﻞ ﺍﻷﻋﻤﺎﻝ‪ ،‬ﺝ‪ ،1‬ﺹ‪ ،88‬ﺭﻗﻢ ‪.83‬‬
‫‪ 23‬ﺃﺧﺮﺟﻪ ﺍﻟﻨﺴﺎﺋﻲ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻴﺎﻡ‪ ،‬ﺑﺎﺏ ﺫﻛﺮ ﺍﻻﺧﺘﻼﻑ ﻋﻠﻰ ﳏﻤﺪ ﺑﻦ ﺃﰊ ﻳﻌﻘﻮﺏ ﰲ ﺣﺪﻳﺚ ﺃﰊ ﺃﻣﺎﻣﺔ ﰲ ﻓﻀﻞ‬
‫ﺍﻟﺼﺎﺋﻢ‪ ،‬ﺝ ‪ ،4‬ﺹ ‪ ،165‬ﺭﻗﻢ ‪ .2222‬ﺻﺤﺤﻪ ﺍﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﱐ‪ .‬ﺍﻧﻈﺮ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ‪ ،‬ﺝ‪ ،4‬ﺹ‪.595‬‬
‫‪ 24‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﻛﺘﺎﺏ ﺍﻹﳝﺎﻥ‪ ،‬ﺑﺎﺏ ﺃﻱ ﺍﻹﺳﻼﻡ ﺃﻓﻀﻞ‪ ،‬ﺝ‪ ،1‬ﺹ‪ ،13‬ﺭﻗﻢ ‪ ،11‬ﻭﻣﺴﻠﻢ‪ :‬ﻛﺘﺎﺏ ﺍﻹﳝﺎﻥ‪،‬‬
‫ﺑﺎﺏ ﺑﻴﺎﻥ ﺗﻔﺎﺿﻞ ﺍﻹﺳﻼﻡ ﻭﺃﻱ ﺃﻣﻮﺭﻩ ﺃﻓﻀﻞ‪ ،‬ﺝ‪ ،1‬ﺹ‪ ،66‬ﺭﻗﻢ ‪.42‬‬
‫‪ 25‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺍﻹﳝﺎﻥ‪ ،‬ﺑﺎﺏ ﺇﻃﻌﺎﻡ ﺍﻟﻄﻌﺎﻡ ﻣﻦ ﺍﻹﳝﺎﻥ‪ ،‬ﺝ‪ ،1‬ﺹ‪ ،13‬ﺭﻗﻢ‪ ،12‬ﻭﻣﺴﻠﻢ‪ :‬ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺒـﺎﺏ‬
‫ﺍﻟﺴﺎﺑﻘﺎﻥ‪ ،‬ﺝ‪ ،1‬ﺹ‪ ،65‬ﺭﻗﻢ ‪.39‬‬
‫‪ 26‬ﺃﻱ ﺣﺪﻳﺚ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺍﻟﺴﺎﺑﻖ‪" :‬ﺃﻱ ﺍﻟﻌﻤﻞ ﺃﻓﻀﻞ‪."...‬‬
‫‪ 27‬ﺍﳌﺒﺎﺭﻛﻔﻮﺭﻱ‪ ،‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ‪ ،‬ﲢﻔﺔ ﺍﻷﺣﻮﺫﻱ )ﺑﲑﻭﺕ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﺩ‪.‬ﻁ‪1415 .‬ﻫـ‪1995/‬ﻡ(‬
‫ﺝ‪ ،1‬ﺹ‪.460- 459‬‬
 ‫‪ISoIT‬‬ ‫‪-8‬‬

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

‫‪ 28‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﻛﺘﺎﺏ ﺍﻟﻌﻠﻢ‪ ،‬ﺑﺎﺏ ﻣﻦ ﺧﺺ ﺑﺎﻟﻌﻠﻢ ﻗﻮﻣﺎ ﺩﻭﻥ ﻗﻮﻡ ﻛﺮﺍﻫﻴﺔ ﺃﻥ ﻻ ﻳﻔﻬﻤـﻮﺍ‪ ،‬ﺝ‪ ،1‬ﺹ‪،59‬‬
‫ﺭﻗﻢ ‪ ،128‬ﻭﻣﺴﻠﻢ‪ :‬ﺍﻹﳝﺎﻥ‪ ،‬ﺑﺎﺏ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﻣﻦ ﻣﺎﺕ ﻋﻠﻰ ﺍﻟﺘﻮﺣﻴﺪ ﺩﺧﻞ ﺍﳉﻨﺔ ﻗﻄﻌﺎ‪ ،‬ﺝ‪ ،1‬ﺹ‪ ،61‬ﺭﻗـﻢ‬
‫‪.32‬‬
‫‪ 29‬ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﺃﺑﻮ ﻏﺪﺓ‪ ،‬ﺍﻟﺮﺳﻮﻝ ﺍﳌﻌﻠﻢ‪ ،‬ﺹ‪.82‬‬
‫‪ 30‬ﺍﻟﻐﺰﺍﱄ‪ ،‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ‪ ،1‬ﺹ‪.57‬‬
‫‪ 31‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ‪ :‬ﻛﺘﺎﺏ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺑﺎﺏ ﰲ ﺍﻟﺮﺧﺼﺔ ﰲ ﺫﻟﻚ‪ ،‬ﺝ‪ ،2‬ﺹ‪ ،129‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ ‪ ،1678‬ﻭﺍﻟﺘﺮﻣﺬﻱ‬
‫)ﲢﻘﻴﻖ‪ :‬ﺃﲪﺪ ﳏﻤﺪ ﺷﺎﻛﺮ ﻭﺁﺧﺮﻭﻥ‪ .‬ﺑﲑﻭﺕ‪ ،‬ﺩﺍﺭ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﰊ‪ ،‬ﺩ‪.‬ﻁ‪ ،‬ﺩ‪.‬ﺕ( ﻛﺘﺎﺏ ﺍﳌﻨﺎﻗﺐ‪ ،‬ﺑﺎﺏ ﻣﻨﺎﻗـﺐ ﺃﰊ‬
‫ﺑﻜﺮ ﻭﻋﻤﺮ ﻛﻠﻴﻬﻤﺎ‪ ،‬ﺝ‪ ،5‬ﺹ‪ ،614‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ ‪ ،3675‬ﻭﻗﺎﻝ‪" :‬ﺣﺴﻦ ﺻﺤﻴﺢ"‪ .‬ﻭﻓﻴﻪ ﻫﺸﺎﻡ ﺑﻦ ﺳﻌﺪ ﳐﺘﻠﻒ‬
‫ﻓﻴﻪ‪ ،‬ﻭﺣﺪﻳﺜﻪ ﺣﺴﻦ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ‪ :‬ﺍﳊﺪﻳﺚ ﺻﺤﺤﻪ ﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﳊﺎﻛﻢ ﻭﻗﻮﺍﻩ ﺍﻟﺒﺰﺍﺭ‪ ،‬ﻭﺿﻌﻔﻪ ﺍﺑﻦ ﺣﺰﻡ ‪‬ﺸﺎﻡ ﺑﻦ‬
‫ﺳﻌﺪ ﻭﻫﻮ ﺻﺪﻭﻕ‪ .‬ﺍﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﱐ‪ ،‬ﺗﻠﺨﻴﺺ ﺍﳊﺒﲑ‪) ،‬ﲢﻘﻴﻖ ﺍﻟﺴﻴﺪ ﻋﺒﺪ ﺍﷲ ﻫﺎﺷﻢ ﺍﻟﻴﻤﺎﱐ ﺍﳌـﺪﻳﲏ‪ ،‬ﻧـﺸﺮﻩ‬
‫ﳏﻘﻘﻪ‪ ،‬ﺍﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ‪ ،‬ﺩ‪.‬ﻁ‪1384 ،‬ﻫـ‪1964/‬ﻡ( ﺝ‪ ،3‬ﺹ‪.115‬‬
‫‪ 32‬ﺍﻟﻨﻮﻭﻱ‪ ،‬ﺷﺮﺡ ﺻﺤﻴﺢ ﻣﺴﻠﻢ )ﺑﲑﻭﺕ‪ ،‬ﺩﺍﺭ ﺍﳋﲑ‪ ،‬ﻁ‪1414 ،1‬ﻫـ( ﺝ‪ ،3‬ﺹ‪.103‬‬
‫ﳏﻤﺪ ﻋﺼﺮﻱ ﺯﻳﻦ ﺍﻟﻌﺎﺑﺪﻳﻦ ‪9 -‬‬
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‫ﻭﺍﺑﺪﺃ ﲟﻦ ﺗﻌﻮﻝ" ‪ .‬ﻓﺠﻮﺍﺑﻪ ﺃﻥ ﺣﺎﻟﺔ ﺃﰊ ﺑﻜﺮ)ﺭ( ﰲ ﺇﳝﺎﻧﻪ ﻭﺷﺨﺼﻴﺘﻪ ﻟﻴﺲ ﻛﺤﺎﻟﺔ ﻣﻦ ﻣﻨﻌﻪ ﺍﻟـﻨﱯ‬
‫)ﺹ( ﻣﻦ ﺃﻥ ﻳﺘﺼﺪﻕ ﺑﻜﻞ ﻣﺎ ﳝﻠﻚ‪ ،‬ﻟﺬﻟﻚ ﻗﺎﻝ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻣﻨﻬﻢ ﺍﻹﻣﺎﻡ ﺍﻟﺒﺨﺎﺭﻱ‪" :‬ﻭﻣﻦ ﺗﺼﺪﻕ ﻭﻫﻮ‬
‫ﳏﺘﺎﺝ‪ ،‬ﺃﻭ ﺃﻫﻠﻪ ﳏﺘﺎﺝ‪ ،‬ﺃﻭ ﻋﻠﻴﻪ ﺩﻳﻦ؛ ﻓﺎﻟﺪﻳﻦ ﺃﺣﻖ ﺃﻥ ﻳﻘﻀﻰ ﻣﻦ ﺍﻟﺼﺪﻗﺔ‪ ،‬ﻭﺍﻟﻌﺘﻖ‪ ،‬ﻭﺍﳍﺒﺔ‪ ،‬ﻭﻫـﻮ ﺭﺩ‬
‫ﻋﻠﻴﻪ‪ ،‬ﻟﻴﺲ ﻟﻪ ﺃﻥ ﻳﺘﻠﻒ ﺃﻣﻮﺍﻝ ﺍﻟﻨﺎﺱ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﻣﻌﺮﻭﻓﺎ ﺑﺎﻟﺼﱪ‪ ،‬ﻓﻴﺆﺛﺮ ﻋﻠﻰ ﻧﻔﺴﻪ ﻭﻟﻮ ﻛﺎﻥ ﺑـﻪ‬
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‫ﺧﺼﺎﺻﺔ‪ ،‬ﻛﻔﻌﻞ ﺃﰊ ﺑﻜﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺣﲔ ﺗﺼﺪﻕ ﲟﺎﻟﻪ" ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻗﺪﺍﻣﺔ ﺍﳌﻘﺪﺳﻲ )ﺕ ‪620‬ﻫـ( ﰲ ﺗﻌﻠﻴﻘﻪ ﻋﻠﻰ ﺣﺪﻳﺚ ﻋﻤﺮ‪" :‬ﻓﻬﺬﺍ ﻛﺎﻥ ﻓـﻀﻴﻠﺔ ﰲ‬
‫ﺣﻖ ﺃﰊ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ )ﺭ( ﻟﻘﻮﺓ ﻳﻘﻴﻨﻪ ﻭﻛﻤﺎﻝ ﺇﳝﺎﻧﻪ‪ ،‬ﻭﻛﺎﻥ ﺃﻳﻀﺎ ﺗﺎﺟﺮﺍ ﺫﺍ ﻣﻜﺴﺐ ﻓﺈﻧﻪ ﻗﺎﻝ ﺣـﲔ‬
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‫ﻭﱄ‪ :‬ﻗﺪ ﻋﻠﻢ ﺍﻟﻨﺎﺱ ﺃﻥ ﻛﺴﱯ ﱂ ﻳﻜﻦ ﻟﻴﻌﺠﺰ ﻋﻦ ﻣﺆﻭﻧﺔ ﻋﻴﺎﱄ" ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﳉﻤﻬﻮﺭ‪ ":‬ﻣﻦ ﺗﺼﺪﻕ ﲟﺎﻟﻪ ﻛﻠﻪ ﰲ ﺻﺤﺔ ﺑﺪﻧﻪ ﻭﻋﻘﻠﻪ‪ ،‬ﺣﻴﺚ ﻻ ﺩﻳﻦ ﻋﻠﻴﻪ‪ ،‬ﻭﻛﺎﻥ ﺻﺒﻮﺭﺍ‬
‫ﻋﻠﻰ ﺍﻹﺿﺎﻗﺔ‪ ،‬ﻭﻻ ﻋﻴﺎﻝ ﻟﻪ ﺃﻭ ﻟﻪ ﻋﻴﺎﻝ ﻳﺼﱪﻭﻥ ﺃﻳﻀﺎ‪ ،‬ﻓﻬﻮ ﺟﺎﺋﺰ‪ ،‬ﻓﺈﻥ ﹸﻓ ‪‬ﻘ ‪‬ﺪ ﺷﻲﺀ ﻣﻦ ﻫﺬﻩ ﺍﻟﺸﺮﻭﻁ‬
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‫ﻛﺮﻩ" ‪.‬‬
‫‪ -5‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ )ﺭ(‪ ،‬ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ )ﺹ( ﻳﻘﻮﻝ‪" :‬ﻳﺪﺧﻞ ﺍﳉﻨﺔ ﻣﻦ ﺃﻣﱵ ﺯﻣﺮﺓ‪ ،‬ﻫﻲ‬
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‫ﺼ ﹴﻦ ﺍﻷﺳﺪﻱ ﻳﺮﻓﻊ ‪‬ﻧ ‪‬ﻤﺮ‪‬ﺓ ﻋﻠﻴﻪ‪،‬‬
‫ﺤ‪‬‬ ‫ﺳﺒﻌﻮﻥ ﺃﻟﻔﺎ ﺗﻀﻲﺀ ﻭﺟﻮﻫﻬﻢ ﺇﺿﺎﺀﺓ ﺍﻟﻘﻤﺮ"‪ .‬ﻓﻘﺎﻡ ﻋﻜﺎﺷﺔ ﺑﻦ ‪‬ﻣ ‪‬‬
‫ﻗﺎﻝ ﺍﺩﻉ ﺍﷲ ﱄ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ! ﺃﻥ ﳚﻌﻠﲏ ﻣﻨﻬﻢ‪ .‬ﻓﻘﺎﻝ‪" :‬ﺍﻟﻠﻬﻢ ﺍﺟﻌﻠﻪ ﻣﻨﻬﻢ"‪ .‬ﰒ ﻗـﺎﻡ ﺭﺟـﻞ ﻣـﻦ‬
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‫ﺍﻷﻧﺼﺎﺭ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ! ﺍﺩﻉ ﺍﷲ ﺃﻥ ﳚﻌﻠﲏ ﻣﻨﻬﻢ‪ .‬ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ‪" :‬ﺳﺒﻘﻚ ﻋﻜﺎﺷﺔ" ‪.‬‬
‫ﻗﺪ ﻗﻴﻞ‪ :‬ﳌﺎﺫﺍ ﺩﻋﺎ ﺍﻟﻨﱯ )ﺹ( ﻟﻌﻜﺎﺷﺔ ﻭﱂ ﻳﺪﻉ ﻟﻠﺴﺎﺋﻞ ﺑﻌﺪﻩ؟ ﺃﻟﻴﺲ ﺍﻟﻨﱯ )ﺹ( ﺩﺍﺋﻤﺎ ﻳﺮﻏﺐ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﻛﻞ ﻓﺮﺩ ﻣﻦ ﺃﻣﺘﻪ ﰲ ﺍﳉﻨﺔ‪ ،‬ﻭﻣﺎ ﺍﳌﺎﻧﻊ ﺃﻥ ﻳﺪﻋﻮ ﻟﻪ؟!‪.‬‬
‫ﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ‪ :‬ﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﻋﻴﺎﺽ‪ :‬ﻗﻴﻞ ﺇﻥ ﺍﻟﺮﺟﻞ ﺍﻟﺜﺎﱐ ﱂ ﻳﻜﻦ ﳑﻦ ﻳﺴﺘﺤﻖ ﺗﻠﻚ ﺍﳌﱰﻟـﺔ‪ ،‬ﻭﻻ‬
‫ﻛﺎﻥ ﺑﺼﻔﺔ ﺃﻫﻠﻬﺎ ﲞﻼﻑ ﻋﻜﺎﺷﺔ‪.‬‬
‫ﻭﻟﻠﺪﻛﺘﻮﺭ ﺷﺮﻑ ﺍﻟﻘﻀﺎﺓ ﺗﻌﻠﻴﻖ ﲨﻴﻞ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻨﻘﻄﺔ ﺣﻴﺚ ﻗﺎﻝ‪" :‬ﻟﻮ ﻛﺎﻥ ﺍﻟـﺪﻋﺎﺀ ﻭﺣـﺪﻩ‬
‫ﻛﺎﻓﻴﺎ‪ ،‬ﻟﺪﻋﺎ ﺭﺳﻮﻝ ﺍﷲ )ﺹ( ﻟﻜﻞ ﻣﻦ ﻛﺎﻥ ﻣﻮﺟﻮﺩﺍ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻭﳌﺎ ﺍﻋﺘﺬﺭ ﻟﻶﺧـﺮ ﺑﺄﺳـﻠﻮﺏ‬
‫ﻟﻄﻴﻒ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﺍﻻﻋﺘﺬﺍﺭ ﻷﻧﻪ ﱂ ﻳﺒﻠﻎ ﻫﺬﻩ ﺍﳌﱰﻟﺔ‪ ،‬ﺃﻭ ﺣﱴ ﳛﺴﻢ ﺍﳌﻮﺿﻮﻉ‪ ،‬ﻓﻼ ﻳﻘـﻮﻡ ﺛﺎﻟـﺚ‬
‫ﻭﺭﺍﺑﻊ‪ ،‬ﻓﻜﻞ ﻫﺬﺍ ﻻ ﳝﻨﻊ ﻣﻦ ﺍﻟﺪﻋﺎﺀ ﳍﻢ ﲨﻴﻌﺎ ﻟﻮ ﻛﺎﻥ ﺍﻟﺪﻋﺎﺀ ﻭﺣﺪﻩ ﻳﻜﻔﻲ ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﻫﺬﻩ ﺍﳌﱰﻟﺔ‪.‬‬
‫ﻭﻟﺬﻟﻚ؛ ﻓﺎﻟﺼﺤﻴﺢ ﺃﻥ ﻋﻜﺎﺷﺔ ﻭﺻﻞ ﺑﻌﻤﻠﻪ ﺇﱃ ﻫﺬﻩ ﺍﳌﱰﻟﺔ‪ ،‬ﻓﺪﻋﺎ ﻟﻪ ﺭﺳﻮﻝ ﺍﷲ )ﺹ(‪ ،‬ﻭﻗﺪ ﻛـﺎﻥ‬

‫‪ 33‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﻛﺘﺎﺏ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺑﺎﺏ ﻻ ﺻﺪﻗﺔ ﺇﻻ ﻋﻦ ﻇﻬﺮ ﻏﲎ‪ ،‬ﺝ‪ ،2‬ﺹ‪ ،518‬ﺭﻗﻢ ﺍﳊـﺪﻳﺚ ‪،1361‬‬
‫ﻭﻣﺴﻠﻢ‪ :‬ﻛﺘﺎﺏ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺑﺎﺏ ﺑﻴﺎﻥ ﺃﻥ ﺍﻟﻴﺪ ﺍﻟﻌﻠﻴﺎ ﺧﲑ ﻣﻦ ﺍﻟﻴﺪ ﺍﻟﺴﻔﻠﻰ‪ ،‬ﺝ‪ ،2‬ﺹ‪ ،717‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ ‪.1034‬‬
‫‪ 34‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺑﺎﺏ ﻻ ﺻﺪﻗﺔ ﺇﻻ ﻋﻦ ﻇﻬﺮ ﻏﲎ‪ ،‬ﺝ‪ ،2‬ﺹ‪.518‬‬
‫‪ 35‬ﺍﺑﻦ ﻗﺪﺍﻣﺔ‪ ،‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﲪﺪ‪ :‬ﺍﳌﻐﲏ‪) ،‬ﺑﲑﻭﺕ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﻁ‪1405 ،1‬ﻫـ( ﺝ‪ ،3‬ﺹ‪.369‬‬
‫‪ 36‬ﺍﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﱐ‪ ،‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ‪ ،‬ﺝ‪ ،4‬ﺹ‪.47‬‬
‫‪ 37‬ﺍﻟﻨﻤﺮﺓ‪ :‬ﺍﻟﱪﺩﺓ ﺍﳌﺨﻄﻄﺔ ﻣﻦ ﺍﻟﺼﻮﻑ ﻭﻏﲑﻩ‪.‬‬
‫ﳊﺒ‪‬ﺮﺓ ﻭﺍﻟﺸﻤﻠﺔ‪ ،‬ﺝ‪ ،5‬ﺹ‪ ،2189‬ﺭﻗـﻢ ﺍﳊـﺪﻳﺚ ‪،5474‬‬‫‪ 38‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﻛﺘﺎﺏ ﺍﻟﻠﺒﺎﺱ‪ ،‬ﺑﺎﺏ ﺍﻟﱪﻭﺩ ﻭﺍ ‪‬‬
‫ﻭﻣﺴﻠﻢ‪ :‬ﻛﺘﺎﺏ ﺍﻹﳝﺎﻥ‪ ،‬ﺑﺎﺏ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺩﺧﻮﻝ ﻃﻮﺍﺋﻒ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺍﳉﻨﺔ‪ ،‬ﺝ‪ ،1‬ﺹ‪ ،197‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ ‪.216‬‬
 ‫‪ISoIT‬‬ ‫‪- 10‬‬

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

‫‪ 39‬ﺩ‪ .‬ﺷﺮﻑ ﺍﻟﻘﻀﺎﺓ‪ ،‬ﺍﳍﺪﻱ ﺍﻟﻨﺒﻮﻱ ﰲ ﺍﻟﺮﻗﺎﺋﻖ )ﺇﺭﺑﺪ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﺮﻗﺎﻥ‪ ،‬ﻁ‪1992 ،3‬ﻡ( ﺹ‪.219-218‬‬
‫‪ 40‬ﺍﳌﺮﺍﺩ ﺑﻪ ﺣﺠﺮ ﺇﲰﺎﻋﻴﻞ‪.‬‬
‫‪ 41‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﻛﺘﺎﺏ ﺍﳊﺞ‪ ،‬ﺑﺎﺏ ﻓﻀﻞ ﻣﻜﺔ ﻭﺑﻨﻴﺎ‪‬ﺎ‪ ،‬ﺝ‪ ،2‬ﺹ‪ ،573‬ﺭﻗﻢ ‪ ،1507‬ﻭﰲ ﻛﺘﺎﺏ ﺍﻟـﺘﻤﲏ‪،‬‬
‫ﺑﺎﺏ ﻣﺎ ﳚﻮﺯ ﻣﻦ ﺍﻟﻠﻮ ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ ﻟﻮ ﺃﻥ ﱄ ﺑﻜﻢ ﻗﻮﺓ ﺝ‪ ،6‬ﺹ‪ ،2646‬ﺭﻗﻢ ‪ ،6816‬ﻣﺴﻠﻢ‪ :‬ﻛﺘﺎﺏ ﺍﳊﺞ‪ ،‬ﺑﺎﺏ‬
‫ﺟﺪﺭ ﺍﻟﻜﻌﺒﺔ ﻭﺑﺎ‪‬ﺎ‪ ،‬ﺝ‪ ،2‬ﺹ‪ ،573‬ﺭﻗﻢ ‪.1333‬‬
‫ﳏﻤﺪ ﻋﺼﺮﻱ ﺯﻳﻦ ﺍﻟﻌﺎﺑﺪﻳﻦ ‪11 -‬‬

‫ﻗﺎﻟﺖ‪ :‬ﻗﺎﻝ ﱄ ﺭﺳﻮﻝ ﺍﷲ )ﺹ(‪" :‬ﻟﻮﻻ ﺣﺪﺍﺛﺔ ﻗﻮﻣﻚ ﺑﺎﻟﻜﻔﺮ‪ ،‬ﻟﻨﻘﻀﺖ ﺍﻟﺒﻴﺖ‪ ،‬ﰒ ﻟﺒﻨﻴﺘﻪ ﻋﻠﻰ ﺃﺳﺎﺱ‬
‫ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻓﺈﻥ ﻗﺮﻳﺸﹰﺎ ﺍﺳﺘﻘﺼﺮﺕ ﺑﻨﺎﺀﻩ ﻭﺟﻌﻠﺖ ﻟﻪ ﺧﻠﻔﺎ"‪.42‬‬
‫ﺗﺒﲔ ﻣﻦ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺃﻥ ﺳﺒﺐ ﺍﻣﺘﻨﺎﻉ ﺍﻟﻨﱯ )ﺹ( ﻋﻦ ﺇﺻﻼﺡ ﺍﻟﻜﻌﺒﺔ ﻭﺇﻋﺎﺩ‪‬ـﺎ ﺇﱃ ﺃﺳـﺎﺱ‬
‫ﺇﺑﺮﺍﻫﻴﻢ ﻛﺎﻥ ﺳﺒﺒﹰﺎ ﺯﻣﺎﻧﻴﺎﹰ‪ ،‬ﻭﻫﻮ ﻭﺍﻗﻊ ﺍﳌﺴﻠﻤﲔ ﺍﳉﺪﺩ ﻭﻇﺮﻭﻓﻬﻢ‪ ،‬ﺣﻴﺚ ﺇ‪‬ﻢ ﻛﺎﻧﻮﺍ ﺣـﺪﻳﺜﻲ ﻋﻬـﺪ‬
‫ﺑﺎﻹﺳﻼﻡ‪ ،‬ﻓﺨﺸﻲ ﺍﻟﻨﱯ )ﺹ( ﺃﻧﻪ ﺇﺫﺍ ﺃﺣﺪﺙ ﰲ ﺑﻨﺎﺀ ﺍﻟﻜﻌﺒﺔ ﺃﻱ ﺗﻐﻴﲑ ﺳﺘﺘﺮﺗﺐ ﻋﻠﻴﻪ ﻣﻔﺴﺪ ﹲﺓ ﺃﻋﻈﻢ‪.‬‬
‫ﻭﺑﻨﺎﺀ ﻋﻠﻰ ﻫﺬﺍ‪ ،‬ﺭﺃﻯ ﺍﻟﺸﻴﺦ ﺍﻷﻟﺒﺎﱐ ﲢﻘﻴﻖ ﻫﺬﻩ ﺍﻟﺮﻏﺒﺔ ﺍﻟﻨﺒﻮﻳﺔ ﺍﻵﻥ ﻗﺎﻝ‪" :‬ﺇﻥ ﺍﻟﻜﻌﺒﺔ ﺍﳌـﺸﺮﻓﺔ‬
‫ﲝﺎﺟﺔ ﺍﻵﻥ ﺇﱃ ﺍﻹﺻﻼﺣﺎﺕ ﺍﻟﱵ ﺗﻀﻤﻨﻬﺎ ﺍﳊﺪﻳﺚ؛ ﻟﺰﻭﺍﻝ ﺍﻟﺴﺒﺐ ﺍﻟﺬﻱ ﻣﻦ ﺃﺟﻠﻪ ﺗﺮﻙ ﺭﺳـﻮﻝ ﺍﷲ‬
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‫)ﺹ( ﺫﻟﻚ‪ ،‬ﻭﻫﻮ ﺃﻥ ﺗﻨﻔﺮ ﻗﻠﻮﺏ ﻣﻦ ﻛﺎﻥ ﺣﺪﻳﺚ ﻋﻬﺪ ﺑﺎﻟﺸﺮﻙ ﰲ ﻋﻬﺪﻩ )ﺹ(" ‪ .‬ﻭﻗﺎﻝ ﺃﻳـﻀﺎ‪:‬‬
‫"ﻓﺄﻗﺘﺮﺡ ‪‬ﺬﻩ ﺍﳌﻨﺎﺳﺒﺔ ﻋﻠﻰ ﺍﳌﺴﺆﻭﻟﲔ ﺃﻥ ﻳﺒﺎﺩﺭﻭﺍ ﺇﱃ ﺗﻮﺳﻴﻊ ﺍﻟﻜﻌﺒﺔ ﻗﺒﻞ ﻛﻞ ﺷﻲﺀ‪ ،‬ﻭﺇﻋﺎﺩﺓ ﺑﻨﺎﺋﻬـﺎ‬
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‫ﻋﻠﻰ ﺃﺳﺎﺱ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ؛ ﲢﻘﻴﻘﹰﺎ ﻟﻠﺮﻏﺒﺔ ﺍﻟﻨﺒﻮﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺍﳌﺘﺠﻠﻴﺔ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ" ‪.‬‬
‫‪ -2‬ﻭﻣﺎ ﺭﻭﺗﻪ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﺃﻳﻀﹰﺎ‪ :‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ )ﺹ( ﺧـﺮﺝ ﻣـﻦ‬
‫ﺟﻮﻑ ﺍﻟﻠﻴﻞ‪ ،‬ﻓﺼﻠﻰ ﰲ ﺍﳌﺴﺠﺪ‪ ،‬ﻓﺼﻠﻰ ﺭﺟﺎﻝ ﺑﺼﻼﺗﻪ‪ ،‬ﻓﺄﺻﺒﺢ ﺍﻟﻨﺎﺱ ﻳﺘﺤﺪﺛﻮﻥ ﺑﺬﻟﻚ‪ ،‬ﻓـﺎﺟﺘﻤﻊ‬
‫ﺃﻛﺜﺮ ﻣﻨﻬﻢ‪ ،‬ﻓﺨﺮﺝ ﺭﺳﻮﻝ ﺍﷲ )ﺹ( ﰲ ﺍﻟﻠﻴﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻓﺼﻠﻮﺍ ﺑﺼﻼﺗﻪ‪ ،‬ﻓﺄﺻﺒﺢ ﺍﻟﻨﺎﺱ ﻳﺬﻛﺮﻭﻥ ﺫﻟﻚ‬
‫ﻓﻜﺜﺮ ﺃﻫﻞ ﺍﳌﺴﺠﺪ ﻣﻦ ﺍﻟﻠﻴﻠﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ ،‬ﻓﺨﺮﺝ ﻓﺼﻠﻮﺍ ﺑﺼﻼﺗﻪ‪ .‬ﻓﻠﻤﺎ ﻛﺎﻧﺖ ﺍﻟﻠﻴﻠﺔ ﺍﻟﺮﺍﺑﻌﺔ ﻋﺠﺰ ﺍﳌﺴﺠﺪ‬
‫ﻋﻦ ﺃﻫﻠﻪ‪ ،‬ﻓﻠﻢ ﳜﺮﺝ ﺇﻟﻴﻬﻢ ﺭﺳﻮﻝ ﺍﷲ )ﺹ(‪ ،‬ﻓﻄﻔﻖ ﺭﺟﺎﻝ ﻣﻨﻬﻢ ﻳﻘﻮﻟﻮﻥ‪" :‬ﺍﻟﺼﻼﺓ"‪ .‬ﻓﻠـﻢ ﳜـﺮﺝ‬
‫ﺇﻟﻴﻬﻢ ﺭﺳﻮﻝ ﺍﷲ )ﺹ(‪ ،‬ﺣﱴ ﺧﺮﺝ ﻟﺼﻼﺓ ﺍﻟﻔﺠﺮ‪ ،‬ﻓﻠﻤﺎ ﻗﻀﻰ ﺍﻟﻔﺠﺮ ﺃﻗﺒﻞ ﻋﻠﻰ ﺍﻟﻨـﺎﺱ ﰒ ﺗـﺸﻬﺪ‪،‬‬
‫ﻒ ﻋﻠﻲ ﺷﺄﻧﻜﻢ ﺍﻟﻠﻴﻠﺔ‪ ،‬ﻭﻟﻜﲏ ﺧﺸﻴﺖ ﺃﻥ ﺗ‪‬ﻔﺮﺽ ﻋﻠﻴﻜﻢ ﺻﻼﺓ ﺍﻟﻠﻴـﻞ‪،‬‬ ‫ﻓﻘﺎﻝ‪" :‬ﺃﻣﺎ ﺑﻌﺪ‪ ،‬ﻓﺈﻧﻪ ﱂ ‪‬ﻳ ‪‬‬
‫ﺨ ‪‬‬
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‫ﻓﺘﻌﺠﺰﻭﺍ ﻋﻨﻬﺎ" ‪.‬‬
‫ﻓﺎﻣﺘﻨﺎﻉ ﺍﻟﻨﱯ )ﺹ( ﻋﻦ ﺍﳋﺮﻭﺝ ﱂ ﻳﻜﻦ ﻟﺬﺍﺕ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﺇﳕﺎ ﻛﺎﻥ ﻟﻌﺎﻣﻞ ﺯﻣﺎﱐ؛ ﻷﻥ ﺯﻣﺎﻧﻪ ﺯﻣﺎﻥ‬
‫ﻭﺣﻲ ﻭﺗﺸﺮﻳﻊ‪ ،‬ﻓﺨﺸﻲ ﺃﻥ ﺗﻔﺮﺽ ﻋﻠﻰ ﺃﻣﺘﻪ ﺗﻠﻚ ﺍﻟﺼﻼﺓ‪ ،‬ﻓﻠﻢ ﳜﺮﺝ ﺭﲪﺔ ‪‬ﻢ‪ ،‬ﻻ ﳋﻮﻓﻪ ﺃﻥ ﻳﻔﺮﺽ‬
‫ﺍﷲ ﺍﳊﻜﻴﻢ ﺍﻟﻌﻠﻴﻢ ﻣﺎ ﻻ ﻳﻄﻴﻘﻪ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﻫﺬﺍ ﻻ ﳝﻜﻦ ﺃﻥ ﳛﺪﺙ ﰲ ﺍﻟﺘﺸﺮﻳﻊ ﺃﺑﺪﺍ‪ ،‬ﻭﺍﷲ ﻻ ﻳﻜﻠـﻒ‬
‫ﺍﻟﻨﺎﺱ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺇﻻ ﲟﺎ ﻳﻄﻴﻘﻮﻥ‪" ،‬ﻻ ﻳﻜﻠﻒ ﺍﷲ ﻧﻔﺴﺎ ﺇﻻ ﻭﺳﻌﻬﺎ"‪ ،‬ﺇﺫﹰﺍ ﻗﻮﻟﻪ "ﻓﺘﻌﺠﺰﻭﺍ ﻋﻨﻬﺎ" ﻣﻌﻨﺎﻩ‬
‫ﺗﺸﻖ ﻋﻠﻴﻜﻢ ﻓﺘﺘﺮﻛﻮﻫﺎ ﻣﻊ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻴﻬﺎ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺸﺎﻃﱯ )ﺕ‪790‬ﻫـ(‪" :‬ﻓﺘﺄﻣﻠﻮﺍ‪ ،‬ﻓﻔﻲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﻛﻮﻧﻪ ﺳﻨﺔ‪ ،‬ﻓﺈﻥ ﻗﻴﺎﻣـﻪ‬
‫ﺃﻭﻻ ‪‬ﻢ ﺩﻟﻴﻞ ﻋﻠﻰ ﺻﺤﺔ ﺍﻟﻘﻴﺎﻡ ﰲ ﺍﳌﺴﺠﺪ ﲨﺎﻋﺔ ﰲ ﺭﻣﻀﺎﻥ‪ ،‬ﻭﺍﻣﺘﻨﺎﻋﻪ ﺑﻌﺪ ﺫﻟﻚ ﻣـﻦ ﺍﳋـﺮﻭﺝ‬
‫‪ 42‬ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺑﻘﺎﻥ‪ :‬ﺝ‪ ،2‬ﺹ‪ ،575‬ﺭﻗﻢ ‪ ،1508‬ﻭﻣﺴﻠﻢ‪ :‬ﻛﺘﺎﺏ ﺍﳊﺞ‪ ،‬ﺑﺎﺏ ﻧﻘﺾ ﺍﻟﻜﻌﺒﺔ‬
‫ﻭﺑﻨﺎﺋﻬﺎ‪ ،‬ﺝ‪ ،2‬ﺹ‪ ،968‬ﺭﻗﻢ ‪.1333‬‬
‫‪ 43‬ﺍﻷﻟﺒﺎﱐ‪ :‬ﺳﻠﺴﻠﺔ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤﺔ‪ ،‬ﺝ‪ ،1‬ﺹ‪.106‬‬
‫‪ 44‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ‪ ،1‬ﺹ‪.109‬‬
‫‪ 45‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﻛﺘﺎﺏ ﺍﳉﻤﻌﺔ‪ ،‬ﺑﺎﺏ ﻣﻦ ﻗﺎﻝ ﰲ ﺍﳋﻄﺒﺔ ﺑﻌﺪ ﺍﻟﺜﻨﺎﺀ ﺃﻣﺎ ﺑﻌﺪ‪ ،‬ﺝ‪ ،1‬ﺹ‪ ،313‬ﺭﻗـﻢ ‪،882‬‬
‫ﻭﻛﺘﺎﺏ ﺻﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ‪ ،‬ﺍﻟﺒﺎﺏ ﺍﻷﻭﻝ‪ ،‬ﺝ‪ ،2‬ﺹ‪ ،708‬ﺭﻗﻢ ‪ ،1908‬ﻭﻣﺴﻠﻢ‪ :‬ﻛﺘﺎﺏ ﺍﻟﺼﻮﻡ‪ ،‬ﺑﺎﺏ ﺍﻟﺘﺮﻏﻴـﺐ ﰲ‬
‫ﻗﻴﺎﻡ ﺭﻣﻀﺎﻥ ﻭﻫﻮ ﺍﻟﺘﺮﺍﻭﻳﺢ‪ ،‬ﺝ‪ ،1‬ﺹ‪ ،524‬ﺭﻗﻢ ‪ 761‬ﻭﻟﻠﻔﻆ ﻟﻪ‪.‬‬
 ‫‪ISoIT‬‬ ‫‪- 12‬‬

‫ﺧﺸﻴﺔ ﺍﻻﻓﺘﺮﺍﺽ ﻻ ﻳﺪﻝ ﻋﻠﻰ ﺍﻣﺘﻨﺎﻋﻪ ﻣﻄﻠﻘﺎ‪ ،‬ﻷﻥ ﺯﻣﺎﻧﻪ ﻛﺎﻥ ﺯﻣﺎﻥ ﻭﺣﻲ ﻭﺗـﺸﺮﻳﻊ‪ ،‬ﻓـﻴﻤﻜﻦ ﺃﻥ‬
‫ﻳﻮﺣﻰ ﺇﻟﻴﻪ ﺇﺫﺍ ﻋﻤﻞ ﺑﻪ ﺍﻟﻨﺎﺱ ﺑﺎﻹﻟﺰﺍﻡ؛ ﻓﻠﻤﺎ ﺯﺍﻟﺖ ﻋﻠﺔ ﺍﻟﺘﺸﺮﻳﻊ ﲟﻮﺕ ﺭﺳﻮﻝ ﺍﷲ )ﺹ( ﺭﺟﻊ ﺍﻷﻣـﺮ‬
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‫ﺇﱃ ﺃﺻﻠﻪ" ‪.‬‬
‫‪ -3‬ﻭﻣﺎ ﺭﻭﺍﻩ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﺃﻥ ﺍﻟﻨﱯ )ﺹ( ﻗﺎﻝ‪" :‬ﺇﺫﺍ ﺗـﺰﻭﺝ‬
‫ﺃﺣﺪﻛﻢ ﺍﻣﺮﺃﺓ ﺃﻭ ﺍﺷﺘﺮﻯ ﺧﺎﺩﻣﺎ ﻓﻠﻴﻘﻞ‪" :‬ﺍﻟﻠﻬﻢ ﺇﱐ ﺃﺳﺄﻟﻚ ﺧﲑﻫﺎ‪ ،‬ﻭﺧﲑ ﻣﺎ ﺟﺒﻠﺘﻬﺎ ﻋﻠﻴﻪ‪ ،‬ﻭﺃﻋـﻮﺫ‬
‫‪47‬‬
‫ﺑﻚﻣﻦ ﺷﺮﻫﺎ‪ ،‬ﻭﻣﻦ ﺷﺮ ﻣﺎ ﺟﺒﻠﺘﻬﺎ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﺫﺍ ﺍﺷﺘﺮﻯ ﺑﻌﲑﺍ‪ ،‬ﻓﻠﻴﺄﺧﺬ ﺑﺬﺭﻭﺓ ﺳﻨﺎﻣﻪ‪ ،‬ﻭﻟﻴﻘﻞ ﻣﺜـﻞ‬ ‫‪‬‬
‫‪48‬‬
‫ﺫﻟﻚ" ‪.‬‬
‫ﻭﺭﻭﺩ "ﺷﺮﺍﺀ ﺍﳋﺎﺩﻡ ﻭﺍﻟﺒﻌﲑ" ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻳﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﻟﻮﺣﻆ ﻓﻴﻪ ﺍﻟﺒﻌﺪ ﺍﻟﺰﻣﺎﱐ‪ ،‬ﻓﻘﺪ ﻛﺎﻥ‬
‫ﺫﻟﻚ ﻟﺰﻣﺎ ‪‬ﻥ ﻛﺎﻥ ﺍﻟﻨﺎﺱ ﻓﻴﻪ ﻳﺸﺘﺮﻭﻥ ﺍﳋﺎﺩﻡ‪ ،‬ﻭﻳﺴﺘﺨﺪﻣﻮﻥ ﺍﻟﺒﻌﲑ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﻻ ﻳﻌﻄﻞ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‬
‫ﰲ ﻳﻮﻣﻨﺎ ﻫﺬﺍ ﺍﻟﺬﻱ ﱂ ﻳﻌﺪ ﺍﻟﻨﺎﺱ ﻳﻔﻌﻠﻮﻥ ﺫﻟﻚ ﻓﻴﻪ‪ ،‬ﺑﺴﺒﺐ ﺇﻟﻐﺎﺀ ﻗﺎﻧﻮﻥ ﺷﺮﺍﺀ ﺍﻟﻌﺒﻴﺪ ﻭﺍﻹﻣﺎﺀ‪ ،‬ﻭﺗﻐـﲑ‬
‫ﺍﻟﺰﻣﺎﻥ ﺑﺎﻟﺘﻘﺪﻡ ﺍﻟﺬﻱ ﻭﺻﻞ ﺇﻟﻴﻪ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺃﺻﺒﺢ ﺍﻟﺒﻌﲑ ﻻ ﻳﻌﺮﻑ ﺍﺳﺘﺨﺪﺍﻣﻪ ﺇﻻ ﻗﻠﻴﻼ ﻧﺎﺩﺭﺍ‪ ،‬ﻓﺎﻟـﺪﻋﺎﺀ‬
‫ﻣﺸﺮﻭﻉ ﻟﻠﺴﻴﺎﺭﺓ ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻷﺩﻭﺍﺕ ﺍﳊﺪﻳﺜﺔ ﺍﳌﺴﺘﺨﺪ‪‬ﻣﺔ ﰲ ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ‪ .‬ﻭﺍﻟﺸﻴﺦ ﺍﻷﻟﺒـﺎﱐ ﻋﻠـﻰ‬
‫ﺍﻟﺮﻏﻢ ﻣﻦ ﲤﺴﻜﻪ ﺍﻟﺸﺪﻳﺪ ﲝﺮﻓﻴﺔ ﺍﻟﻨﺺ ﺃﺣﻴﺎﻧﹰﺎ ﻳﻘﻮﻝ ﰲ ﻫﺬﻩ ﺍﳌﻨﺎﺳﺒﺔ‪" :‬ﻭﻫﻞ ﻳﺸﺮﻉ ﻫﺬﺍ ﺍﻟـﺪﻋﺎﺀ ﰲ‬
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‫ﺷﺮﺍﺀ ﻣﺜﻞ ﺍﻟﺴﻴﺎﺭﺓ؟ ﻭﺟﻮﺍﰊ‪ :‬ﻧﻌﻢ ﳌﺎ ﻳﺮﺟﻰ ﻣﻦ ﺧﲑﻫﺎ‪ ،‬ﻭﳜﺸﻰ ﻣﻦ ﺷﺮﻫﺎ" ‪.‬‬
‫‪ -4‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ ":ψ‬ﺃﻥ ﺍﻟﻨﱯ )ﺹ(‪ ،‬ﻗﺎﻝ‪" :‬ﺻﻮﻣﻮﺍ ﻟﺮﺅﻳﺘﻪ‪ ،‬ﻭﺃﻓﻄﺮﻭﺍ ﻟﺮﺅﻳﺘﻪ‪ ،‬ﻓـﺈﻥ ﻏﻤـﻲ‬
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‫ﻋﻠﻴﻜﻢ ﻓﺄﻛﻤﻠﻮﺍ ﺍﻟﻌﺪﺩ" ‪.‬‬
‫ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻟﻪ ﺳﺒﺐ ﻏﲑ ﻣﺒﺎﺷﺮ ﻭﻫﻮ ﺃﻥ ﺍﻟﺮﺅﻳﺔ ﺑﺎﻷﺑﺼﺎﺭ ﻫﻲ ﺍﻟﻮﺳﻴﻠﺔ ﺍﻟﺴﻬﻠﺔ ﻭﺍﳌﻘﺪﻭﺭﺓ ﻟﻌﺎﻣﺔ‬
‫ﺍﻟﻨﺎﺱ ﻛﺎﻧﺖ ﰲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ‪ ،‬ﺣﱴ ﻻ ﻳﻜﻠﻒ ﺍﻟﻨﺎﺱ ﲟﺎ ﻻ ﻳﻄﻴﻘﻮﻥ‪ ،‬ﻓﺠﺎﺀ ﺍﳊـﺪﻳﺚ ﺑﺘﻌـﻴﲔ ﻫـﺬﻩ‬
‫ﺍﻟﻮﺳﻴﻠﺔ‪ ،‬ﻻ ﻏﲑﻫﺎ ﻣﻦ ﺍﳊﺴﺎﺏ ﺍﻟﻔﻠﻜﻲ ﺃﻭ ﻏﲑﻩ‪ .‬ﻗﺎﻝ ﺍﻟﻨﱯ )ﺹ(‪" :‬ﺇﻧﺎ ﺃﻣﺔ ﺃﻣﻴـﺔ‪ ،‬ﻻ ﻧﻜﺘـﺐ ﻭﻻ‬
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‫ﳓﺴﺐ‪ ،‬ﺍﻟﺸﻬﺮ ﻫﻜﺬﺍ ﻭﻫﻜﺬﺍ"‪ -‬ﻳﻌﲏ ﻣﺮﺓ ﺗﺴﻌﺔ ﻭﻋﺸﺮﻳﻦ‪ ،‬ﻭﻣﺮﺓ ﺛﻼﺛﲔ ‪.-‬‬
‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺃﲪﺪ ﺷﺎﻛﺮ‪" :‬ﳑﺎ ﻻ ﺷﻚ ﻓﻴﻪ‪ ،‬ﺃﻥ ﺍﻟﻌﺮﺏ ﻗﺒﻞ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﰲ ﺻـﺪﺭ ﺍﻹﺳـﻼﻡ ﱂ‬
‫ﻳﻜﻮﻧﻮﺍ ﻳﻌﺮﻓﻮﻥ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻔﻠﻜﻴﺔ ﻣﻌﺮﻓﺔ ﻋﻠﻤﻴﺔ ﺟﺎﺯﻣﺔ‪ ،‬ﻛﺎﻧﻮﺍ ﺃﻣﺔ ﺃﻣﻴﲔ‪ ،‬ﻻ ﻳﻜﺘﺒﻮﻥ ﻭﻻ ﳛﺴﺒﻮﻥ‪ ،‬ﻣﻦ‬
‫‪ 46‬ﺍﻟﺸﺎﻃﱯ‪ ،‬ﺃﰊ ﺇﺳﺤﺎﻕ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻣﻮﺳﻰ‪ :‬ﺍﻻﻋﺘﺼﺎﻡ )ﲢﻘﻴﻖ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﺍﳌﻬﺪﻱ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﰊ‪،‬‬
‫ﻁ‪1417 ،1‬ﻫـ‪1996/‬ﻡ( ﺹ‪.147‬‬
‫‪ 47‬ﺍﻟﺬﺭﻭﺓ‪ :‬ﺃﻋﻠﻰ ﺍﻟﺸﻲﺀ‪.‬‬
‫‪ 48‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ‪ :‬ﻛﺘﺎﺏ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﺑﺎﺏ ﰲ ﺟﺎﻣﻊ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﺝ‪ ،2‬ﺹ‪ ،348‬ﺭﻗﻢ ‪ ،2160‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ‪ :‬ﻛﺘﺎﺏ‬
‫ﺍﻟﺒﻴﻮﻉ‪ ،‬ﺑﺎﺏ ﺷﺮﺍﺀ ﺍﻟﺮﻗﻴﻖ‪ ،‬ﺝ‪ ،2‬ﺹ‪ ،757‬ﺭﻗﻢ ‪ ،2252‬ﻭﺻﺤﺤﻪ ﺍﳊـﺎﻛﻢ ﰲ ﺍﳌـﺴﺘﺪﺭﻙ‪ ،‬ﺝ‪ ،2‬ﺹ‪،542‬‬
‫ﻭﻭﺍﻓﻘﻪ ﺍﻟﺬﻫﱯ‪.‬‬
‫‪ 49‬ﺍﻷﻟﺒﺎﱐ‪ ،‬ﳏﻤﺪ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ‪ :‬ﺁﺩﺍﺏ ﺍﻟﺰﻓﺎﻑ )ﺑﲑﻭﺕ‪ ،‬ﺍﳌﻜﺘﺐ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺩ‪.‬ﻁ‪1989،‬ﻡ( ﺹ‪.21‬‬
‫‪ 50‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﻛﺘﺎﺏ ﺍﻟﺼﻮﻡ‪ ،‬ﺑﺎﺏ ﻗﻮﻝ ﺍﻟﻨﱯ )ﺹ( ﺇﺫﺍ ﺭﺃﻳﺘﻢ ﺍﳍﻼﻝ ﻓﺼﻮﻣﻮﺍ ﻭﺇﺫﺍ ﺭﺃﻳﺘﻤﻮﻩ ﻓﺄﻓﻄﺮﻭﺍ‪ ،‬ﺝ‪،2‬‬
‫ﺹ‪ ،674‬ﺭﻗﻢ‪ ،1810‬ﻭﻣﺴﻠﻢ ﻭﺍﻟﻠﻔﻆ ﻟﻪ‪ :‬ﻛﺘﺎﺏ ﺍﻟﺼﻴﺎﻡ‪ ،‬ﺑﺎﺏ ﻭﺟﻮﺏ ﺻﻮﻡ ﺭﻣﻀﺎﻥ ﻟﺮﺅﻳﺔ ﺍﳍﻼﻝ ﻭﺍﻟﻔﻄﺮ ﻟﺮﺅﻳﺔ‬
‫ﺍﳍﻼﻝ ﻭﺃﻧﻪ ﺇﺫﺍ ﻏﻢ ﰲ ﺃﻭﻟﻪ ﺃﻭ ﺁﺧﺮﻩ ﺃﻛﻤﻠﺖ ﻋﺪﺓ ﺍﻟﺸﻬﺮ ﺛﻼﺛﲔ ﻳﻮﻣﺎ‪ ،‬ﺝ‪ ،2‬ﺹ‪ ،759‬ﺭﻗﻢ ‪.1080‬‬
‫‪ 51‬ﺳﺒﻖ ﲣﺮﳚﻪ‪.‬‬
‫ﳏﻤﺪ ﻋﺼﺮﻱ ﺯﻳﻦ ﺍﻟﻌﺎﺑﺪﻳﻦ ‪13 -‬‬

‫ﺷﺪﺍ ﻣﻨﻬﻢ ﺷﻴﺌﺎ ﻣﻦ ﺫﻟﻚ ﻓﺈﳕﺎ ﻳﻌﺮﻑ ﻣﺒﺎﺩﺉ ﺃﻭ ﻗﺸﻮﺭﺍ‪ ،‬ﺃﻭ ﻋﺮﻓﻬﺎ ﺑﺎﳌﻼﺣﻈﺔ ﻭﺍﻟﺘﺘﺒﻊ‪ ،‬ﺃﻭ ﺑﺎﻟـﺴﻤﺎﻉ‬
‫ﻭﺍﳋﱪ‪ ،‬ﱂ ﻳﱭ ﻋﻠﻰ ﻗﻮﺍﻋﺪ ﺭﻳﺎﺿﻴﺔ‪ ،‬ﻭﻻ ﺑﺮﺍﻫﲔ ﻗﻄﻌﻴﺔ ﺗﺮﺟﻊ ﺇﱃ ﻣﻘﺪﻣﺎﺕ ﺃﻭﻟﻴﺔ ﻳﻘﻴﻨﻴﺔ‪ ،‬ﻟﺬﻟﻚ ﺟﻌﻞ‬
‫ﺭﺳﻮﻝ ﺍﷲ )ﺹ( ﻣﺮﺟﻊ ﺇﺛﺒﺎﺕ ﺍﻟﺸﻬﺮ ﰲ ﻋﺒﺎﺩ‪‬ﻢ ﺇﱃ ﺍﻷﻣﺮ ﺍﻟﻘﻄﻌﻲ ﺍﳌﺸﺎﻫﺪ ﺍﻟﺬﻱ ﻫﻮ ﰲ ﻣﻘﺪﻭﺭ ﻛﻞ‬
‫ﻭﺍﺣﺪ ﺃﻭ ﰲ ﻣﻘﺪﻭﺭ ﺃﻛﺜﺮﻫﻢ‪ ،‬ﻭﻫﻮ ﺭﺅﻳﺔ ﺍﳍﻼﻝ ﺑﺎﻟﻌﲔ ﺍ‪‬ﺮﺩﺓ"‪ .‬ﻭﻗﺎﻝ ﺃﻳﻀﺎ‪" :‬ﻭﺍﻟﻌﻠـﺔ ﺗـﺪﻭﺭ ﻣـﻊ‬
‫ﺍﳌﻌﻠﻮﻝ ﻭﺟﻮﺩﺍ ﻭﻋﺪﻣﺎ‪ ،‬ﻓﺈﺫﺍ ﺧﺮﺟﺖ ﺍﻷﻣﺔ ﻋﻦ ﺃﻣﻴﺘﻬﺎ‪ ،‬ﻭﺻﺎﺭﺕ ﺗﻜﺘﺐ ﻭﲢﺴﺐ‪ ،‬ﺃﻋﲏ ﺻـﺎﺭﺕ ﰲ‬
‫ﳎﻤﻮﻋﻬﺎ ﳑﻦ ﻳﻌﺮﻑ ﻫﺬﻩ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﻭﺃﻣﻜﻦ ﺍﻟﻨﺎﺱ – ﻋﺎﻣﺘﻬﻢ ﻭﺧﺎﺻﺘﻬﻢ ‪ -‬ﺃﻥ ﻳـﺼﻠﻮﺍ ﺇﱃ ﺍﻟـﻴﻘﲔ‬
‫ﻭﺍﻟﻘﻄﻊ ﰲ ﺣﺴﺎﺏ ﺃﻭﻝ ﺍﻟﺸﻬﺮ‪ ،‬ﺃﻣﻜﻦ ﺃﻥ ﻳﺜﻘﻮﺍ ‪‬ﺬﺍ ﺍﳊﺴﺎﺏ ﺛﻘﺘﻬﻢ ﺑﺎﻟﺮﺅﻳﺔ ﺃﻭ ﺃﻗﻮﻯ‪ ،‬ﺇﺫﺍ ﺻﺎﺭ ﻫﺬﺍ‬
‫ﺷﺄ‪‬ﻢ ﰲ ﲨﺎﻋﺘﻬﻢ‪ ،‬ﻭﺯﺍﻟﺖ ﻋﻠﺔ ﺍﻷﻣﻴﺔ‪ ،‬ﻭﺟﺐ ﺃﻥ ﻳﺮﺟﻌﻮﺍ ﺇﱃ ﺍﻟﻴﻘﲔ ﺍﻟﺜﺎﺑﺖ‪ ،‬ﻭﺃﻥ ﻳﺄﺧﺬﻭﺍ ﰲ ﺇﺛﺒﺎﺕ‬
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‫ﺍﻷﻫﻠﺔ ﺑﺎﳊﺴﺎﺏ ﻭﺣﺪﻩ‪ ،‬ﻭﺃﻥ ﻻ ﻳﺮﺟﻌﻮﺍ ﺇﱃ ﺍﻟﺮﺅﻳﺔ ﺇﻻ ﺣﲔ ﻳﺴﺘﻌﺼﻲ ﻋﻠﻴﻬﻢ ﺍﻟﻌﻠﻢ ﺑﻪ"‬
‫ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺒﻌﺪ ﺍﳌﻜﺎﱐ‪:‬‬
‫ﻧﻌﲏ ﺑﺎﻟﺒﻌﺪ ﺍﳌﻜﺎﱐ ﰲ ﺍﳊﺪﻳﺚ "ﺣﺎﻻﺕ ﺍﳌﻜﺎﻥ ﺍﳌﺘﺴﺒﺒﺔ ﻟﺼﺪﻭﺭ ﺍﳊﺪﻳﺚ ﺁﻧﺌﺬ" ﻛﻮﺍﻗﻊ ﺍﳌﻜـﺎﻥ‬
‫ﺍﻟﺬﻱ ﻭﺭﺩ ﻓﻴﻪ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﻣﻮﻗﻌﻪ‪ ،‬ﻭﺟﻮ‪‬ﻩ‪ ،‬ﻭﺍﻷﺷﻴﺎﺀ ﺍﻟﱵ ﺣﻮﻟﻪ‪ .‬ﻣﻦ ﺃﻣﺜﻠﺘﻪ‪:‬‬
‫‪ -1‬ﻋﻦ ﺃﰊ ﺃﻳﻮﺏ ﺍﻷﻧﺼﺎﺭﻱ )ﺭ( ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ )ﺹ(‪" :‬ﺇﺫﺍ ﺃﺗﻰ ﺃﺣﺪﻛﻢ ﺍﻟﻐﺎﺋﻂ ﻓـﻼ‬
‫‪53‬‬
‫ﻳﺴﺘﻘﺒﻞ ﺍﻟﻘﺒﻠﺔ‪ ،‬ﻭﻻ ‪‬ﻳ ‪‬ﻮﻟﱢﻬﺎ ﻇﻬﺮﻩ‪ ،‬ﺷﺮ‪‬ﻗﻮﺍ ﺃﻭ ﻏﺮ‪‬ﺑﻮﺍ" ‪.‬‬
‫ﻗﺎﻝ ﺍﳋﻄﺎﰊ )ﺕ‪388‬ﻫـ(‪" :‬ﺷﺮﻗﻮﺍ ﺃﻭ ﻏﺮﺑﻮﺍ؛ ﻫﺬﺍ ﺧﻄﺎﺏ ﻷﻫﻞ ﺍﳌﺪﻳﻨﺔ ﻭﳌﻦ ﻛﺎﻥ ﻗﺒﻠﺘـﻬﻢ‬
‫‪54‬‬
‫ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﺴﻤﺖ‪ ،‬ﻓﺄﻣﺎ ﻣﻦ ﻛﺎﻥ ﻗﺒﻠﺘﻪ ﺇﱃ ﺟﻬﺔ ﺍﳌﻐﺮﺏ ﺃﻭ ﺍﳌﺸﺮﻕ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﻐﺮﺏ ﻭﻻ ﻳﺸﺮﻕ" ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﳌﺒﺎﺭﻛﻔﻮﺭﻱ )ﺕ‪1353‬ﻫـ(‪" :‬ﻓﻘﻮﻟﻪ‪" :‬ﺷﺮﻗﻮﺍ ﺃﻭ ﻏﺮﺑﻮﺍ" ﻟﻴﺲ ﻋﺎﻣﺎ ﳉﻤﻴﻊ ﺃﻫﻞ ﺍﻷﺭﺽ‪ ،‬ﺑﻞ‬
‫ﻫﻮ ﺧﺎﺹ ﳌﻦ ﻛﺎﻥ ﺑﺎﳌﺪﻳﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﻭﻋﻠﻰ ﲰﺘﻬﺎ‪ ،‬ﻓﻜﺬﻟﻚ ﻫﺬﺍ ﳛﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﳐـﺼﻮﺻﺎ ﺑﺄﻫـﻞ‬
‫‪55‬‬
‫ﺍﳊﺠﺎﺯ ﻭﻣﺎ ﻭﺍﻻﻫﻢ" ‪.‬‬
‫‪56‬‬
‫ﻟﺬﻟﻚ ﻗﺎﻝ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺍﻟﻘﻴﻢ )ﺕ‪751‬ﻫـ( ‪" :‬ﺧﻄﺎﺏ ﺍﻟﻨﱯ ﻧﻮﻋﺎﻥ‪ :‬ﻋﺎﻡ ﻷﻫﻞ ﺍﻷﺭﺽ‪،‬‬
‫ﻭﺧﺎﺹ ﺑﺒﻌﻀﻬﻢ‪ .‬ﻓﺎﻷﻭﻝ‪ ،‬ﻛﻌﺎﻣﺔ ﺧﻄﺎﺑﻪ‪ .‬ﻭﺍﻟﺜﺎﱐ‪ ،‬ﻛﻘﻮﻟﻪ "ﻻ ﺗﺴﺘﻘﺒﻠﻮﺍ ﺍﻟﻘﺒﻠﺔ ﺑﻐﺎﺋﻂ ﻭﻻ ﺑـﻮﻝ ﻭﻻ‬
‫‪57‬‬
‫ﺗﺴﺘﺪﺑﺮﻭﻫﺎ‪ ،‬ﻭﻟﻜﻦ ﺷﺮﻗﻮﺍ ﺃﻭ ﻏﺮﺑﻮﺍ" ‪ .‬ﻓﻬﺬﺍ ﻟﻴﺲ ﲞﻄﺎﺏ ﻷﻫﻞ ﺍﳌﺸﺮﻕ ﻭﺍﳌﻐﺮﺏ‪ ،‬ﻭﻻ ﺍﻟﻌـﺮﺍﻕ‪،‬‬

‫‪ 52‬ﻧﻘﻼ ﻣﻦ ﺍﻟﻘﺮﺿﺎﻭﻱ‪ ،‬ﻛﻴﻒ ﻧﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻟﺴﻨﺔ )ﻣﺼﺮ‪ ،‬ﺩﺍﺭ ﺍﻟﻮﻓﺎﺀ‪ ،‬ﻁ‪1992 ،5‬ﻡ( ﺹ‪.148‬‬
‫‪ 53‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﻛﺘﺎﺏ ﺍﻟﻄﻬﺎﺭﺓ‪ ،‬ﺑﺎﺏ ﻻ ﺗﺴﺘﻘﺒﻞ ﺍﻟﻘﺒﻠﺔ ﺑﻐﺎﺋﻂ ﺃﻭ ﺑﻮﻝ ﺇﻻ ﻋﻨﺪ ﺍﻟﺒﻨﺎﺀ ﺟﺪﺍﺭ ﺃﻭ ﳓـﻮﻩ‪ ،‬ﺝ‪،1‬‬
‫ﺹ‪ ،66‬ﺭﻗﻢ ‪ ،144‬ﻭﻣﺴﻠﻢ‪ :‬ﻛﺘﺎﺏ ﺍﻟﻄﻬﺎﺭﺓ‪ ،‬ﺑﺎﺏ ﺍﻻﺳﺘﻄﺎﺑﺔ‪ ،‬ﺝ‪ ،1‬ﺹ‪ ،224‬ﺭﻗﻢ‪.264‬‬
‫‪ 54‬ﺍﳋﻄﺎﰊ‪ ،‬ﺃﺑﻮ ﺳﻠﻴﻤﺎﻥ ﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ‪ :‬ﻣﻌﺎﱂ ﺍﻟﺴﻨﻦ )ﺑﲑﻭﺕ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﻁ‪ (2001‬ﺝ‪،1‬‬
‫ﺹ‪.154‬‬
‫‪ 55‬ﺍﳌﺒﺎﺭﻛﻔﻮﺭﻱ‪ ،‬ﲢﻔﺔ ﺍﻷﺣﻮﺫﻱ‪ ،‬ﺝ‪ ،6‬ﺹ ‪.199‬‬
‫‪ 56‬ﺍﺑﻦ ﻗﻴﻢ ﺍﳉﻮﺯﻳﺔ‪ ،‬ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺑﻜﺮ‪ :‬ﺯﺍﺩ ﺍﳌﻌﺎﺩ ﰲ ﻫﺪﻱ ﺧﲑ ﺍﻟﻌﺒﺎﺩ )ﲢﻘﻴﻖ ﺷﻌﻴﺐ ﺍﻷﺭﻧﺆﻭﻁ ﻭﻋﺒـﺪ ﺍﻟﻘـﺪﻳﺮ‬
‫ﺍﻷﺭﻧﺆﻭﻁ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﻁ‪1986 ،14‬ﻡ( ﺝ‪ ،4‬ﺹ‪.26-25‬‬
‫‪ 57‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﻛﺘﺎﺏ ﺍﻟﻘﺒﻠﺔ‪ ،‬ﺑﺎﺏ ﻗﺒﻠﺔ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ﺝ‪ ،1‬ﺹ‪ 54‬ﺭﻗﻢ ﺍﳊـﺪﻳﺚ ‪ ،386‬ﻭﻣـﺴﻠﻢ‪ :‬ﻛﺘـﺎﺏ‬
‫ﺍﻟﻄﻬﺎﺭﺓ‪ ،‬ﺑﺎﺏ ﺍﻻﺳﺘﻄﺎﺑﺔ‪ :‬ﺝ‪ ،1‬ﺹ‪ 224‬ﺭﻗﻢ ‪.264‬‬
 ‫‪ISoIT‬‬ ‫‪- 14‬‬

‫ﻭﻟﻜﻦ ﻷﻫﻞ ﺍﳌﺪﻳﻨﺔ‪ ،‬ﻭﻣﺎ ﻋﻠﻰ ﲰﺘﻬﺎ ﻛﺎﻟﺸﺎﻡ ﻭﻏﲑﻫﺎ‪ .‬ﻭﻛﺬﻟﻚ ﻗﻮﻟﻪ‪" :‬ﻣﺎ ﺑﲔ ﺍﳌـﺸﺮﻕ ﻭﺍﳌﻐـﺮﺏ‬
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‫ﻗﺒﻠﺔ "‪.‬‬
‫‪ -2‬ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪ ،‬ﻗﺎﻝ‪" :‬ﻓﺮﺽ ﺭﺳﻮﻝ ﺍﷲ )ﺹ( ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﺻﺎﻋﺎ ﻣﻦ ﲤﺮ‪،‬‬
‫ﺃﻭ ﺻﺎﻋﺎ ﻣﻦ ﺷﻌﲑ‪ ،‬ﻋﻠﻰ ﺍﻟﻌﺒﺪ ﻭﺍﳊﺮ‪ ،‬ﻭﺍﻟﺬﻛﺮ ﻭﺍﻷﻧﺜﻰ‪ ،‬ﻭﺍﻟﺼﻐﲑ ﻭﺍﻟﻜﺒﲑ‪ ،‬ﻣﻦ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺃﻣﺮ ‪‬ﺎ ﺃﻥ‬
‫‪59‬‬
‫ﺗﺆﺩﻯ ﻗﺒﻞ ﺧﺮﻭﺝ ﺍﻟﻨﺎﺱ ﺇﱃ ﺍﻟﺼﻼﺓ" ‪.‬‬
‫ﻓﺘﺨﺼﻴﺺ ﺍﻟﻨﱯ )ﺹ( ﺑﺬﻛﺮ ﺍﻟﺘﻤﺮ ﻭﺍﻟﺸﻌﲑ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻓﻴﻪ ﻣﻠﺤﻆ ﻣﻜﺎﱐ؛ ﻷ‪‬ﻤـﺎ ﻛﺎﻧـﺎ‬
‫ﻗﻮﺕ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ﺁﻧﺬﺍﻙ‪ ،‬ﻓﻤﻦ ﻛﺎﻥ ﻗﻮﺗﻪ ﻣﺜﻞ ﻗﻮﺕ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ‪ ،‬ﺣﻜﻤﻪ ﻛﻤﺎ ﺫﻛـﺮ ﰲ ﺍﳊـﺪﻳﺚ‪.‬‬
‫ﻟﺬﻟﻚ ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ )ﺭ( ﺭﺍﻭﻱ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪" :‬ﻛﻨﺎ ﳔﺮﺝ ﰲ ﻋﻬﺪ ﺭﺳﻮﻝ ﺍﷲ )ﺹ( ﻳـﻮﻡ‬
‫‪60‬‬
‫ﺍﻟﻔﻄﺮ ﺻﺎﻋﺎ ﻣﻦ ﻃﻌﺎﻡ"‪ .‬ﰒ ﻗﺎﻝ‪" :‬ﻭﻛﺎﻥ ﻃﻌﺎﻣﻨﺎ ﺍﻟﺸﻌﲑ‪ ،‬ﻭﺍﻟﺰﺑﻴﺐ‪ ،‬ﻭﺍﻷﻗﻂ‪ ،‬ﻭﺍﻟﺘﻤﺮ" ‪ .‬ﻭﻟـﺬﻟﻚ‬
‫ﺫﻫﺐ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﺇﱃ ﻣﺎ ﺣﻜﺎﻩ ﻋﻨﻬﻢ ﺍﺑﻦ ﺩﻗﻴﻖ ﺍﻟﻌﻴﺪ )ﺕ‪702‬ﻫـ(‪" :‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ‪ :‬ﻻ ﲣﺮﺝ‬
‫ﺇﻻ ﻏﺎﻟﺐ ﻗﻮﺕ ﺍﻟﺒﻠﺪ‪ ،‬ﻭﺇﳕﺎ ﺫﻛﺮﺕ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﻷ‪‬ﺎ ﻛﺎﻧﺖ ﻣﻘﺘﺎﺗﺔ ﺑﺎﳌﺪﻳﻨﺔ ﰲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ‪ ،‬ﻓﻌﻠـﻰ‬
‫‪61‬‬
‫ﻫﺬﺍ ﻻ ﳚﺰﺉ ﺑﺄﺭﺽ ﻣﺼﺮ ﺇﻻ ﺇﺧﺮﺍﺝ ﺍﻟﱪ ﻷﻧﻪ ﻏﺎﻟﺐ ﺍﻟﻘﻮﺕ" ‪.‬‬
‫ﻭﻋﻠﻴﻪ ﺃﻗﻮﻝ‪ :‬ﻻ ﳚﺰﺉ ﻷﻫﻞ ﻣﺎﻟﻴﺰﻳﺎ ﺇﻻ ﺇﺧﺮﺍﺝ ﺍﻷﺭﺯ ﻷﻧﻪ ﻏﺎﻟﺐ ﻗﻮﺕ ﺑﻠﺪﻫﻢ‪ .‬ﻭﻟﻦ ﻳﻔﻀﻞ ﺍﻵﻥ‬
‫ﺃﻥ ﲣﺮﺝ ﺻﺪﻗﺔ ﺍﻟﻔﻄﺮ ﰲ ﺻﻮﺭﺓ ﺍﻟﺜﻤﻦ ﻷﻧﻪ ﺃﻧﻔﻊ ﻟﻠﻔﻘﺮﺍﺀ ﻭﺍﳌﺴﺎﻛﲔ‪.‬‬
‫‪ -3‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ )ﺭ( ﻗـﺎﻝ‪ :‬ﻗـﺎﻝ ﺍﻟـﻨﱯ )ﺹ(‪" :‬ﺇﻥ ﺍﻟﻴﻬـﻮﺩ ﻭﺍﻟﻨـﺼﺎﺭﻯ ﻻ ﻳـﺼﺒﻐﻮﻥ‬
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‫ﻓﺨﺎﻟﻔﻮﻫﻢ" ‪ .‬ﻭﻋﻦ ﺃﰊ ﺃﻣﺎﻣﺔ )ﺭ( ﻳﻘﻮﻝ‪ :‬ﺧﺮﺝ ﺭﺳﻮﻝ ﺍﷲ )ﺹ( ﻋﻠﻰ ﻣﺸﻴﺨﺔ ﻣﻦ ﺍﻷﻧﺼﺎﺭ ﺑﻴﺾ‬
‫‪63‬‬
‫ﳊﺎﻫﻢ‪ ،‬ﻓﻘﺎﻝ‪" :‬ﻳﺎ ﻣﻌﺸﺮ ﺍﻷﻧﺼﺎﺭ ﲪ‪‬ﺮﻭﺍ ﻭﺻﻔﱢﺮﻭﺍ‪ ،‬ﻭﺧﺎﻟﻔﻮﺍ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ‪. "...‬‬
‫ﻟﻮﺣﻆ ﰲ ﻫﺬﻳﻦ ﺍﳊﺪﻳﺜﲔ – ﻓﻴﻤﺎ ﺃﺭﻯ – ﺍﻟﺒﻌﺪﺍﻥ ﺍﻟﺰﻣﺎﱐ ﻭﺍﳌﻜﺎﱐ ﻣﻌﹰﺎ‪.‬‬
‫ﺃﻣﺎ ﺍﻟﺒﻌﺪ ﺍﻟﺰﻣﺎﱐ ﻓﻸﻥ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﰲ ﺫﻟﻚ ﺍﻟﺰﻣﺎﻥ ﻣﺎ ﻛﺎﻧﻮﺍ ﻳﺼﺒﻐﻮﻥ ﳊﺎﻫﻢ ﻭﺃﺷﻌﺎﺭﻫﻢ‪،‬‬
‫ﻭﻟﻜﻦ ﺍﻟﻴﻮﻡ ﻓﻬﻢ ﺃﺳﺒﻖ ﺍﻟﻨﺎﺱ ﺇﱃ ﺫﻟﻚ‪ ،‬ﻭﻳﻔﻌﻞ ﻏﲑﻫﻢ ﺫﻟﻚ ﺗﻘﻠﻴﺪﺍ ﳍﻢ‪ ،‬ﻭﺍﻓﺘﺨﺎﺭﺍ ‪‬ﻢ ﳌﺎ ﻫﻢ ﻋﻠﻴﻪ ﻣﻦ‬

‫‪ 58‬ﺍﳊﺪﻳﺚ ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ‪ :‬ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﺃﻥ ﺑﲔ ﺍﳌﺸﺮﻕ ﻭﺍﳌﻐﺮﺏ ﻗﺒﻠﺔ‪ ،‬ﺝ‪ ،2‬ﺹ‪ ،171‬ﺭﻗـﻢ‬
‫ﺍﳊﺪﻳﺚ ‪ 342‬ﻭﻗﺎﻝ‪" :‬ﺣﺴﻦ ﺻﺤﻴﺢ"‪ ،‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ‪ :‬ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ‪ ،‬ﺑﺎﺏ ﺍﻟﻘﺒﻠﺔ‪،‬ﺝ‪ ،1‬ﺹ‪ ،323‬ﺭﻗـﻢ ﺍﳊـﺪﻳﺚ‬
‫‪ ،1011‬ﻭﺻﺤﺤﻪ ﺍﳊﺎﻛﻢ ﰲ ﺍﳌﺴﺘﺪﺭﻙ‪ ،‬ﺝ‪ ،1‬ﺹ‪ ،456‬ﻭﺃﻗﺮﻩ ﺍﻟﺬﻫﱯ‪.‬‬
‫‪ 59‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﻛﺘﺎﺏ ﺃﺑﻮﺍﺏ ﺻﺪﻗﺔ ﺍﻟﻔﻄﺮ‪ ،‬ﺍﻟﺒﺎﺏ ﺍﻷﻭﻝ ﺑﺎﺏ ﻓﺮﺽ ﺻﺪﻗﺔ ﺍﻟﻔﻄﺮ‪ ،‬ﺝ‪ ،2‬ﺹ‪ ،547‬ﺭﻗـﻢ‬
‫‪ ،1432‬ﻭﻣﺴﻠﻢ‪ :‬ﻛﺘﺎﺏ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺑﺎﺏ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﺝ‪ ،2‬ﺹ‪ ،677‬ﺭﻗﻢ ‪.984‬‬
‫‪ 60‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﻛﺘﺎﺏ ﺃﺑﻮﺍﺏ ﺻﺪﻗﺔ ﺍﻟﻔﻄﺮ‪ ،‬ﺑﺎﺏ ﺍﻟﺼﺪﻗﺔ ﻗﺒﻞ ﺍﻟﻌﻴﺪ‪ ،‬ﺝ‪ ،2‬ﺹ‪ ،548‬ﺭﻗﻢ ‪.1439‬‬
‫‪ 61‬ﺍﺑﻦ ﺩﻗﻴﻖ ﺍﻟﻌﻴﺪ‪ ،‬ﺗﻘﻲ ﺍﻟﺪﻳﻦ ﺃﰊ ﺍﻟﻔﺘﺢ ﺇﺣﻜﺎﻡ ﺍﻷﺣﻜﺎﻡ ﺷﺮﺡ ﻋﻤﺪﺓ ﺍﻷﺣﻜﺎﻡ )ﺑﲑﻭﺕ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘـﺐ ﺍﻟﻌﻠﻤﻴـﺔ‪،‬‬
‫ﻁ‪2000 ،1‬ﻡ(‪ ،‬ﺝ‪ ،4‬ﺹ‪.154‬‬
‫‪ 62‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﻛﺘﺎﺏ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺫﻛﺮ ﻋﻦ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ‪ ،‬ﺝ‪ ،3‬ﺹ‪ ،1275‬ﺭﻗﻢ ‪ ،3275‬ﻭﻛﺘـﺎﺏ‬
‫ﺍﻟﻠﺒﺎﺱ‪ ،‬ﺑﺎﺏ ﺍﳋﻀﺎﺏ‪ ،‬ﺝ‪ ،5‬ﺹ‪ ،2210‬ﺭﻗﻢ ‪ ،5559‬ﻣﺴﻠﻢ‪ :‬ﻛﺘﺎﺏ ﺍﻟﻠﺒﺎﺱ ﻭﺍﻟﺰﻳﻨﺔ‪ ،‬ﺑﺎﺏ ﰲ ﳐﺎﻟﻔﺔ ﺍﻟﻴﻬﻮﺩ ﰲ‬
‫ﺍﻟﺼﺒﻎ‪ ،‬ﺝ‪ ،3‬ﺹ‪ ،1663‬ﺭﻗﻢ ‪.2103‬‬
‫‪ 63‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ‪ :‬ﺝ‪ ،5‬ﺹ‪ ،264‬ﺭﻗﻢ ‪ ،22337‬ﻭﺣﺴ‪‬ﻨﻪ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺍﻟﻔﺘﺢ‪ :‬ﺝ‪ ،11‬ﺹ‪.547‬‬
‫ﳏﻤﺪ ﻋﺼﺮﻱ ﺯﻳﻦ ﺍﻟﻌﺎﺑﺪﻳﻦ ‪15 -‬‬

‫ﻣﻜﺎﻧﺔ ﻣﺎﺩﻳﺔ ﰲ ﺍﻟﻌﺎﱂ ﺑﺴﺒﺐ ﺗﻘﺪﻣﻬﻢ ﺗﻜﻨﻮﻟﻮﺟﻴﺎﹰ‪ ،‬ﻭﺳﻴﻄﺮ‪‬ﻢ ﻋﻠﻰ ﺍﻵﺧﺮﻳﻦ ﻋﺴﻜﺮﻳﹰﺎ‪ ،‬ﻓﻼ ﺗﺘﺤﻘـﻖ‬
‫ﺍﻟﻴﻮﻡ ﳐﺎﻟﻔﺘﻬﻢ ﺑﺼﺒﻎ ﺍﻟﺸﻌﺮ‪ ،‬ﺑﻞ ﺑﺎﻟﻌﻜﺲ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﺒﻌﺪ ﺍﳌﻜﺎﱐ ﻓﻸﻥ ﻫﺬﺍ ﺍﳋﻄﺎﺏ ﻛﺎﻥ ﻣﻮﺟﻬﺎ ﻷﻫﻞ ﺍﳊﺠﺎﺯ‪ ،‬ﻓﻠﺬﻟﻚ ﻣﻦ ﻛﺎﻥ ﻣﻨﻬﻢ ﻳﺼﺒﻎ‬
‫ﺍﻟﺸﻌﺮ ﻻ ﻳﺮﻯ ﻏﺮﻳﺒﺎ ﻓﻴﻬﻢ‪ ،‬ﻓﺎﳌﻜﺎﻥ ﺃﻭ ﺍﻟﺒﻠﺪ ﺍﻟﺬﻱ ﻳﺮﻯ ﺃﻫﻠﻪ ﻣﻦ ﳜﺼﺐ ﺭﺃﺳﻪ ﻏﺮﻳﺒﺎ‪ ،‬ﺃﻭ ﳜﻞ ﲟﺮﻭﺀﺗﻪ‬
‫ﻓﻴﻬﻢ‪ ،‬ﺗﺮﻛﻪ ﻓﻴﻪ ﺃﻭﱃ‪ ،‬ﻛﻤﺎ ﻟﻮ ﺻﻔﱠﺮ ﺭﺟﻞ ﻣﻠﺘﺰﻡ ﺑﺎﻟﺪﻳﻦ ﰲ ﻣﺎﻟﻴﺰﻳﺎ ﳊﻴﺘﻪ ﺃﻭ ﺭﺃﺳﻪ ﻟﻨﻈﺮ ﺇﻟﻴﻪ ﺍﻟﻨـﺎﺱ‬
‫ﻧﻈﺮﺓ ﻏﺮﻳﺒﺔ‪ ،‬ﺭﲟﺎ ﻳﺴﺘﻬﺰﺅﻭﻥ ﺑﻪ ﻭﻳﺴﺨﺮﻭﻥ ﻣﻨﻪ‪ ،‬ﻓﺄﻭﱃ ﺃﻥ ﻻ ﻳﻔﻌﻞ ﺫﻟﻚ ﻷﻥ ﺍﳊﺪﻳﺚ ﳜﺎﻃﺐ ﻣـﻦ‬
‫ﻛﺎﻥ ﺃﻫﻞ ﺑﻠﺪﻩ ﻫﻜﺬﺍ‪ ،‬ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ‪" :‬ﺍﳋﻀﺎﺏ ﻣﻄﻠﻘﺎ ﺃﻭﱃ ﻷﻥ ﻓﻴﻪ ﺍﻣﺘﺜﺎﻝ ﺍﻷﻣﺮ ﰲ ﳐﺎﻟﻔﺔ‬
‫ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﻓﻴﻪ ﺻﻴﺎﻧﺔ ﺍﻟﺸﻌﺮ ﻋﻦ ﺗﻌﻠﻖ ﺍﻟﻐﺒﺎﺭ ﻭﻏﲑﻩ ﺑﻪ‪ ،‬ﺇﻻ ﺇﻥ ﻛﺎﻥ ﻣﻦ ﻋﺎﺩﺓ ﺃﻫﻞ ﺍﻟﺒﻠﺪ ﺗـﺮﻙ‬
‫‪64‬‬
‫ﺍﻟﺼﺒﻎ‪ ،‬ﻭﺃﻥ ﺍﻟﺬﻱ ﻳﻨﻔﺮﺩ ﺑﺪﻭ‪‬ﻢ ﺑﺬﻟﻚ ﻳﺼﲑ ﰲ ﻣﻘﺎﻡ ﺍﻟﺸﻬﺮﺓ ﻓﺎﻟﺘﺮﻙ ﰲ ﺣﻘﻪ ﺃﻭﱃ" ‪.‬‬
‫‪ -4‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ )ﺹ(‪" :‬ﺍﳋﻤﺮ ﻣـﻦ ﻫـﺎﺗﲔ ﺍﻟـﺸﺠﺮﺗﲔ؛ ﺍﻟﻨﺨﻠـﺔ‬
‫‪65‬‬
‫ﻭﺍﻟﻌﻨﺒﺔ" ‪.‬‬
‫ﻓﺘﺨﺼﻴﺺ ﺍﻟﻨﺨﻠﺔ ﻭﺍﻟﻌﻨﺒﺔ ﺑﺎﻟﺬﻛﺮ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻟﻴﺲ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﻘﺼﺮ ﻋﻠﻴﻬﻤﺎ‪ ،‬ﺑـﻞ ﺟـﺎﺀ‬
‫ﲣﺼﻴﺼﻬﻤﺎ ﺑﺎﻟﺬﻛﺮ ﻋﻠﻰ ﻣﻌﲎ ﺃﻥ ﺍﳋﻤﺮ ﰲ ﺍﳌﺪﻳﻨﺔ ﻛﺎﻧﺖ ﺗﺘﺨﺬ ﻣﻨﻬﻤﺎ‪ ،‬ﻭﱂ ﻳﻜﻦ ﻋﻨـﺪﻫﻢ ﺇﻻ ﻣـﻦ‬
‫‪67‬‬ ‫‪66‬‬
‫ﻫﺬﻳﻦ ﺍﻟﻨﻮﻋﲔ ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻌﺮﰊ ﺍﳌﺎﻟﻜﻲ )ﺕ ‪543‬ﻫـ(‪" :‬ﻫﺬﺍ ﺑﻴﺎﻥ ﻷﻫﻞ ﺍﳌﺪﻳﻨﺔ‪ ،‬ﻭﱂ ﻳﻜـﻦ‬
‫‪68‬‬
‫ﻋﻨﺪﻫﻢ ﻣﺸﺮﻭﺏ ﺇﻻ ﻣﻦ ﻫﺬﻳﻦ ﺍﻟﻨﻮﻋﲔ" ‪.‬‬
‫ﺭﺃﻯ ﺷﺨﺺ ﺃﻧﻪ )ﺹ( ﻛﺎﻥ ﻳﺮﻳﺪ ‪‬ﺬﺍ ﺍﻟﺘﻌﻴﲔ ﺍﳊﺼﺮ ﻋﻠﻰ ﻫﺬﻳﻦ ﺍﻟﻨﻮﻋﲔ ﻓﻘﻂ‪ ،‬ﻭﻟﻴﺲ ﻣﻦ ﻗﺒﻴﻞ‬
‫ﺍﻟﺘﺄﺛﺮ ﺍﳌﻜﺎﱐ ﻛﻤﺎ ﻣﺮ ﺑﻨﺎ ﰲ ﺩﺭﺍﺳﺔ ﻣﻜﺎﻥ ﺍﻟﻮﺭﻭﺩ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ )ﺕ ‪728‬ﻫـ(‪" :‬ﺃﻫﻞ ﺍﻟﻜﻮﻓﺔ ﰲ‬
‫ﺑﺎﺏ ﺍﻷﺷﺮﺑﺔ ﳐﺎﻟﻔﻮﻥ ﻷﻫﻞ ﺍﳌﺪﻳﻨﺔ ﻭﻟﺴﺎﺋﺮ ﺍﻟﻨﺎﺱ‪ ،‬ﻟﻴﺴﺖ ﺍﳋﻤﺮ ﻋﻨﺪﻫﻢ ﺇﻻ ﻣﻦ ﺍﻟﻌﻨﺐ‪ ،‬ﻭﻻ ﳛﺮﻣﻮﻥ‬
‫ﺍﻟﻘﻠﻴﻞ ﻣﻦ ﺍﳌﺴﻜﺮ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﲬﺮﺍ ﻣﻦ ﺍﻟﻌﻨﺐ‪ ،‬ﺃﻭ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﻧﺒﻴﺬ ﺍﻟﺘﻤﺮ ﺃﻭ ﺍﻟﺰﺑﻴﺐ ﺍﻟﻨﻴـﺊ ﺃﻭ‬
‫‪69‬‬
‫ﻳﻜﻮﻥ ﻣﻦ ﻣﻄﺒﻮﺥ ﻋﺼﲑ ﺍﻟﻌﻨﺐ" ‪.‬‬
‫ﻭﻫﺬﺍ ﻓﻀﻼ ﻋﻦ ﺃﻧﻪ ﳜﺎﻟﻒ ﺍﻟﻨﺼﻮﺹ ﺍﻷﺧﺮﻯ‪ ،‬ﻓﺈﻧﻪ ﺃﻳﻀﺎ ﳜﺎﻟﻒ ﺣﻘﻴﻘﺔ ﻻ ﺗﻨﻜﺮ ﰲ ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ‪،‬‬
‫ﻭﻫﻲ ﺃﻥ ﺍﳌﺎﺩﺓ ﺍﻟﻔﻌﺎﻟﺔ ﰲ ﺍﻹﺳﻜﺎﺭ ﺍﻟﱵ ﺗﺴﻤﻰ ﺑﺎﻟﻜﺤﻮﻝ )‪ (Alcohol‬ﻣﻮﺟﻮﺩﺓ ﻓﻴﻤﺎ ﻳﺘﺨﺪ ﻣﻦ ﺍﻟﻌﻨﺐ‬
‫‪ 64‬ﺍﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﱐ‪ ،‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ‪ ،‬ﺝ‪ ،11‬ﺹ‪.548‬‬
‫‪ 65‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ‪ :‬ﻛﺘﺎﺏ ﺍﻷﺷﺮﺑﺔ‪ ،‬ﺑﺎﺏ ﺑﻴﺎﻥ ﺃﻥ ﲨﻴﻊ ﻣﺎ ﻳﻨﺒﺬ ﳑﺎ ﻳﺘﺨﺬ ﻣﻦ ﺍﻟﻨﺨﻞ ﻭﺍﻟﻌﻨﺐ ﻳـﺴﻤﻰ ﲬـﺮﺍ‪ ،‬ﺝ‪،3‬‬
‫ﺹ‪ ،1573‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ ‪.1985‬‬
‫‪ 66‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﺴﻨﺪﻱ‪ ،‬ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﳍﺎﺩﻱ‪ :‬ﺷﺮﺡ ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ )ﲢﻘﻴﻖ ﺧﻠﻴﻞ ﻣﺄﻣﻮﻥ ﺷﻴﺤﺎ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ‪،‬‬
‫ﻁ‪1997 ،2‬ﻡ( ﺝ‪ ،4‬ﺹ‪.63‬‬
‫‪ 67‬ﻫﻮ ﺃﺑﻮ ﺑﻜﺮ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﳏﻤﺪ ﺍﻹﺷﺒﻴﻠﻲ‪ ،‬ﻭﻟﺪ ﺳﻨﺔ ‪468‬ﻫـ‪ ،‬ﻭﲣﺮﺝ ﺑﺄﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ ﻭﺃﰊ ﺑﻜـﺮ‬
‫ﺍﻟﺸﺎﺷﻲ ﻭﺃﰊ ﺯﻛﺮﻳﺎ ﺍﻟﺘﱪﻳﺰﻱ‪ ،‬ﻭﱄ ﻗﻀﺎﺀ ﺇﺷﺒﻴﻠﻴﺔ‪ ،‬ﰒ ﻋﺰﻝ ﻓﺄﻗﺒﻞ ﻋﻠﻰ ﺍﻟﺘﺄﻟﻴﻒ ﻭﻧﺸﺮ ﺍﻟﻌﻠﻢ ﻭﺑﻠﻎ ﺭﺗﺒﺔ ﺍﻻﺟﺘـﻬﺎﺩ‪،‬‬
‫ﺻﻨﻒ ﰲ ﺍﳊﺪﻳﺚ ﻭﺍﻟﻔﻘﻪ ﻭﺍﻷﺻﻮﻝ ﻭﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻷﺩﺏ ﻭﺍﻟﻨﺤﻮ ﻭﺍﻟﺘﺎﺭﻳﺦ ﻣﺎﺕ ﺳﻨﺔ ‪543‬ﻫــ‪ .‬ﺍﻟـﺴﻴﻮﻃﻲ‪،‬‬
‫ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ‪ ،1‬ﺹ‪.469-468‬‬
‫‪ 68‬ﻧﻘﻠﻪ ﻋﻨﻪ ﺍﳌﻨﺎﻭﻱ ﰲ ﻓﻴﺾ ﺍﻟﻘﺪﻳﺮ )ﻣﺼﺮ‪ ،‬ﺍﳌﻜﺘﺒﺔ ﺍﻟﺘﺠﺎﺭﻳﺔ ﺍﻟﻜﱪﻯ‪ ،‬ﻁ‪1357 ،1‬ﻫـ( ﺝ‪ ،3‬ﺹ‪.508‬‬
‫‪ 69‬ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ ،‬ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﳊﻠﻴﻢ‪ :‬ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻨﻮﺭﺍﻧﻴﺔ )ﺑﲑﻭﺕ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﺩ‪.‬ﻁ‪1399 ،‬ﻫـ( ﺹ‪.2‬‬
 ‫‪ISoIT‬‬ ‫‪- 16‬‬

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

‫ﻟﻠﺪﻛﺘﻮﺭ ﳏﻤﺪ ﻋﺼﺮﻱ ﺯﻳﻦ ﺍﻟﻌﺎﺑﺪﻳﻦ‬

‫‪Penyelaras Sekretariat Falsafah dan Sains Islam‬‬
‫‪Universiti Sains Malaysia‬‬
‫‪11800 Penang‬‬

‫‪(Jeddah, Saudi Publishing 70 Muhammad Ali Albar, The Problem Of Alcohol And Its Solution in Islam‬‬
‫‪and Distributing, 1986):‬ﺹ‪.9‬‬
‫‪ 71‬ﺩ‪ .‬ﳏﻤﺪ ﻋﻠﻰ ﺍﻟﺒﺎﺭ‪ ،‬ﺍﳋﻤﺮ ﺑﲔ ﺍﻟﻄﺐ ﻭﺍﻟﻔﻘﻪ )ﺍﻟﺪﺍﺭ ﺍﻟﺴﻌﻮﺩﻳﺔ ﻟﻠﻨﺸﺮﺓ ﻭﺍﻟﺘﻮﺯﻳﻊ‪ ،‬ﻁ‪1984 ،6‬ﻡ( ﺹ‪.22‬‬
‫ﳏﻤﺪ ﻋﺼﺮﻱ ﺯﻳﻦ ﺍﻟﻌﺎﺑﺪﻳﻦ ‪17 -‬‬
 ‫ﺍﳋﺼﺎﺋﺺ ﺍﻟﻠﻐﻮﻳﺔ ﻟﻠﻐﺘﲔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﳌﻼﻳﻮﻳﺔ‪ :‬ﺩﺭﺍﺳﺔ ﻣﻘﺎﺭﻧﺔ‬

‫ﳏﻤﺪ ﲞﲑ ﺍﳊﺎﺝ ﻋﺒﺪ ﺍﷲ‬

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

‫‪ - 72‬ﺍﳊﺠﺮﺍﺕ‪.49:‬‬
‫ﳏﻤﺪ ﲞﲑ ﺍﳊﺎﺝ ﻋﺒﺪ ﺍﷲ ‪19 -‬‬

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

‫‪ - 73‬ﻭﺍﰲ ﻋﻠﻰ ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ‪ ،‬ﻧﺸﺄﺓ ﺍﻟﻠﻐﺔ ﻋﻨﺪ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﺹ‪.86:‬‬

‫)‪Othman Sulaiman,Suluh Bahasa,K/L,D.B.P,K.P.M (1968:1‬‬ ‫‪- 74‬‬
‫‪ - 75‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺹ‪1:‬‬
‫‪ - 76‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺹ‪1:‬‬
 ‫‪ISoIT‬‬ ‫‪- 20‬‬

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

‫‪ - 77‬ﺣﺠﺎﺯﻱ ﳏﻤﻮﺩ ﻓﻬﻤﻲ‪ ،‬ﻣﺪﺧﻞ ﺇﱃ ﻋﻠﻢ ﺍﻟﻠﻐﺔ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪،‬ﺩﺍﺭ ﺍﻟﻘﺒﺎﺀ ﻟﻠﻄﺒﺎﻋﺔ ﻭﺍﻟﻨـﺸﺮ ﻭﺍﻟﺘﻮﺯﻳـﻊ )‪:1998‬‬
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‫ﳏﻤﺪ ﲞﲑ ﺍﳊﺎﺝ ﻋﺒﺪ ﺍﷲ ‪21 -‬‬

‫ﻭﻣﻦ ﺃﺟﻞ ﻫﺬﺍ ﺳﻌﺖ ﺃﻣﻢ ﻛﺜﲑﺓ ﻣﻦ ﺃﻣﻢ ﺍﻟﻌﺎﱂ ﻟﻨﺸﺮ ﻟﻐﺎ‪‬ﻢ ﰲ ﺷﱴ ﺃﳓﺎﺀ ﺍﻷﺭﺽ ﻟﻴﺘﻤﻜﻨﻮﺍ ﻣﻦ‬
‫ﺗﺒﺎﺩﻝ ﺍﳌﻌﺮﻓﺔ ﻭﺍﻵﺭﺍﺀ‪ ،‬ﻭﻓﻬﻢ ﺣﻴﺎﺓ ﻏﲑﻫﻢ ﻣﻦ ﺍﻟﺸﻌﻮﺏ‪ ،‬ﻭﺗﻮﺻﻴﻞ ﻣﺎ ﻟﺪﻳﻬﻢ ﻣﻦ ﻣﺴﺘﻮﻳﺎﺕ ﺍﻟﺜﻘﺎﻓـﺔ‬
‫ﻭﺍﳊﻀﺎﺭﺓ ﳍﺬﻩ ﺍﻟﺸﻌﻮﺏ ﺣﱴ ﺗﻘﻮﻯ ﺍﻟﻌﻼﻗﺎﺕ ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﺷﻌﻮﺏ ﻫﺬﻩ ﺍﻷﺭﺽ‪ .‬ﺇﻥ ﻟﻜﻞ ﻟﻐـﺔ ﰲ‬
‫ﺍﻟﻌﺎﱂ ﳍﺎ ﺧﺼﺎﺋﺺ ﻭﳑﻴﺰﺍﺕ ﻣﻨﻬﺎ ﻣﺎ ﺗﺘﻔﻖ ﻣﻊ ﺍﻟﻠﻐﺎﺕ ﺍﻷﺧﺮﻯ ﻭﻣﻨﻬﺎ ﻣﺎﻻ ﺗﺘﻔﻖ‪ ،‬ﻭﺃﻣﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻐـﺔ‬
‫ﺍﳌﺘﻔﻖ ﻋﻠﻰ ﻛﻠﻤﺎ‪‬ﺎ ﻧﻘﻮﻝ ﺇ‪‬ﺎ ﺗﺼﺎﺩﻑ ﺍﻟﻠﻐﺔ‪ ،‬ﻭﻟﻴﺲ ﻫﻨﺎﻙ ﺍﺗﻔﺎﻕ ﺍﻟﻠﻐﺔ ﻷ‪‬ﺎ ﻗﺪ ﺗﺘﻔﻖ ﻣـﻦ ﺍﻟﻨﺎﺣﻴـﺔ‬
‫ﺍﻟﻠﻔﻈﻴﺔ ﻓﻘﻂ ﺩﻭﻥ ﺍﳌﻌﻨﻮﻳﺔ‪ ،‬ﺇﺫ ﻟﻴﺲ ﻣﻦ ﺍﳌﺴﺘﺤﺴﻦ ﺃﻥ ﻧﻘﻮﻝ ﺃﻥ ﺗﻠﻚ ﺍﻟﻠﻐﺔ ﻣﺸﺘﺮﻛﺔ ﰲ ﺍﳌﻌﲎ ﻭﺇﳕـﺎ‬
‫ﻫﻲ ﻣﺸﺘﺮﻛﺔ ﰲ ﺍﳋﺼﺎﺋﺺ‪.‬‬
‫ﻓﻠﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﳍﺎ ﺧﺼﺎﺋﺼﻬﺎ ﻭﺍﻟﱵ ﻻﺑﺪ ﺍﻻﻫﺘﻤﺎﻡ ‪‬ﺎ‪ ،‬ﻭﺫﻟﻚ ﻣﻦ ﺃﺟﻞ ﺗﻴﺴﲑ ﻋﻤﻠﻴﺔ ﺗﻌﻠﻴﻢ ﺍﻟﻠﻐـﺔ‬
‫ﺍﻟﻌﺮﺑﻴﺔ ﻟﻐﲑ ﺍﻟﻨﺎﻃﻘﲔ ‪‬ﺎ‪ ،‬ﻭﻟﻜﻦ ﺇﺫﺍ ﻛﻨﺎ ﻗﺪ ﺗﺮﻛﻨﺎﻫﺎ ﻭﻻ ‪‬ﺘﻢ ‪‬ﺎ ﰲ ﺗﻌﻠﻴﻤﻨﺎ ﺍﻟﻠﻐﺎﺕ ﺍﻷﺟﻨﺒﻴﺔ ﻓﺈ‪‬ـﺎ‬
‫ﺳﻮﻑ ﺗﺆﺩﻯ ﺇﱃ ﺍﻟﺼﻌﻮﺑﺔ‪ ،‬ﺑﻞ ﻗﺪ ﻳﻔﺸﻞ ﺍﻟﺪﺍﺭﺳﻮﻥ‪.‬‬
‫ﺃﳘﻴﺔ ﺍﻟﺪﺭﺍﺳﺔ‪:‬‬
‫ﺗﻌﺪ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻣﻦ ﺍﻟﻠﻐﺎﺕ ﺍﳌﻌﺮﻭﻓﺔ ﰲ ﺍﻟﻌﺎﱂ ﺍﳌﻌﺎﺻﺮ ﺑﻞ ﺃ‪‬ﺎ ﻣﻦ ﺍﻟﻠﻐﺎﺕ ﺍﳌﺪﺭﻭﺳﺔ ﰲ ﺍﻟﻌـﺎﱂ‬
‫ﺍﻹﺳﻼﻣﻲ ﻭﻗﺪ ﻛﺎﻧﺖ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﲢﺘﻮﻱ ﺑﻌﺪﺩ ﺿﺨﻢ ﻣﻦ ﺍﳌﺘﺤﺪﺛﲔ‪ ،‬ﻭﳍﺬﺍ ﺍﻧﺘﺸﺮﺕ ﰲ ﺃﺭﺟﺎﺀ ﺍﻟﻌﺎﱂ‬
‫ﺑﻞ ﺗﺼﺒﺢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺗﺴﺘﺨﺪﻡ ﰲ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﳊﺪﻳﺜﺔ ﻭﰲ ﲨﻴﻊ ﺍﻟﻌﻠﻮﻡ ﺍﻹﻧـﺴﺎﻧﻴﺔ‪ ،‬ﺗـﺴﺘﺨﺪﻡ ﰲ‬
‫ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﳊﺪﻳﺜﺔ ﰲ ﲨﻴﻊ ﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺼﻨﺎﻋﻴﺔ ﻭﺍﻻﺧﺘﺮﺍﻋﻴﺔ ﻭﺍﻟﺘﺠﺮﻳﺒﻴﺔ‪.‬‬
‫ﻓﻘﺪ ﻋﺮﻓﺖ ﻫﺬﻩ ﺍﻟﻠﻐﺔ ﻣﻨﺬ ﺍﻟﻘﺮﻥ ﺍﳋﺎﻣﺲ ﻋﺸﺮ ﻣﻦ ﺍﳌﻴﻼﺩ ﻭﻫﻮ ﺍﻟﻘﺮﻥ ﺍﻟﺬﻱ ﺍﻧﺘﺸﺮ ﻓﻴﻪ ﺍﻟـﺪﻳﻦ‬
‫ﺍﻹﺳﻼﻣﻲ ﰲ ﺃﺭﺧﺒﻴﻞ ﺍﳌﻼﻳﻮ‪ ،‬ﻭﺗﻌﺪ ﻭﻻﻳﺔ ﻣﻼﻛﺎ ﺃﻭﻝ ﺩﻭﻟﺔ ﺇﺳﻼﻣﻴﺔ ﰲ ﺍﳉﺰﻳﺮﺓ ﺍﳌﻼﻳﻮﻳـﺔ ﻭﻛـﺎﻥ‬
‫ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﺘﺠﺎﺭ ﺍﻷﺟﺎﻧﺐ ﻫﻢ ﻣﻦ ﺍﻟﻌﺮﺏ ﺍﳊﻀﺎﺭﻣﺔ ﻭﺍﳍﻨﻮﺩ ﺍﻟﺬﻳﻦ ﻭﺻﻠﻮﺍ ﺇﱃ ﺃﺭﺽ ﻣﺎﻟﻴﺰﻳﺎ ﰲ ﺫﻟﻚ‬
‫ﺍﻟﻘﺮﻥ ﻭﻛﺎﻥ ﻫﺪﻓﻬﻢ ﺍﻷﻭﻝ ﻫﻮ ﺍﻟﺘﺠﺎﺭﺓ ﰒ ﻧﺸﺮ ﺍﻟﺪﻳﻦ ﺍﻹﺳﻼﻣﻲ ﺍﳊﻨﻴﻒ‪ ،‬ﻭﻣﻦ ﰒ ﺑﺪﺃ ﻫﺆﻻﺀ ﺍﻟﻨـﺎﺱ‬
‫ﺃﻋﻤﺎﳍﻢ ﺍﻟﺘﺠﺎﺭﻳﺔ ﺇﱃ ﺟﺎﻧﺐ ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ ﺩﻋﻮﺓ ﺍﻟﻨﺎﺱ ﺇﱃ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺑﺪﺃ ﺍﻟﻨﺎﺱ ﻳﺘﻌﻠﻤـﻮﻥ ﺍﻟﻌﻠـﻮﻡ‬
‫ﺍﻹﺳﻼﻣﻲ ﻣﻦ ﻫﺆﻻﺀ ﺍﻟﺘﺠﺎﺭ‪ ،‬ﻭﻛﺎﻧﺖ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﳌﻼﻳﻮﻳﺔ ﺃﺻﺒﺤﺖ ﻟﻐﺔ ﺍﻟﺘﻌﺎﻣﻞ ﰲ ﺍﳊﻴﺎﺓ ﺍﻻﺟﺘﻤﺎﻋﻴـﺔ‬
‫ﻭﺍﻟﻌﻠﻤﻴﺔ ﰲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ‪ ،‬ﻭﻗﺪ ﻛﺎﻥ ﺫﻟﻚ ﺇﻳﺬﺍﻧﺎ ﰲ ﺍﻟﺘﺪﺍﺧﻞ ﺍﻟﻠﻐﻮﻱ ﺑﲔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﳌﻼﻳﻮﻳﺔ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﻠﻐﺔ ﺍﳌﻼﻳﻮﻳﺔ ﻓﻘﺪ ﺍﺯﺩﻫﺮﺕ ﻣﻨﺬ ﻓﺘﺮﺓ ﻣﺒﻜﺮﺓ‪ ،‬ﻭﻫﻲ ﺑﻌﺪ ﺃﻥ ﺗﻘﺪﻣﺖ ﻣﺎﻟﻴﺰﻳـﺎ ﻭﺻـﺎﺭﺕ‬
‫ﻭﺍﺣﺪﺓ ﻣﻦ ﺍﻟﺪﻭﻝ ﺍﻟﺼﻨﺎﻋﻴﺔ ﰲ ﺍﻟﻌﺎﱂ ﻭﺭﲟﺎ ﻫﺬﺍ ﺍﻟﺘﻘﺪﻡ ﺍﻟﻠﻐﻮﻱ ﻳﺆﺩﻯ ﺇﱃ ﺍﻟﺘﻘﺪﻡ ﺍﻟﺜﻘـﺎﰲ ﻭﺍﻟﻌﻠﻤـﻲ‬
‫ﻭﺍﻟﺼﻨﺎﻋﻲ ﰲ ﻣﺎﻟﻴﺰﻳﺎ ﺑﺼﻔﺔ ﺧﺎﺻﺔ ﻭﺍﻟﺪﻭﻝ ﺍ‪‬ﺎﻭﺭﺓ ﺑﺼﻔﺔ ﻋﺎﻣﺔ‪.‬‬
‫ﺗﺄﺛﲑ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﺍﻟﻠﻐﺔ ﺍﳌﻼﻳﻮﻳﺔ‪:‬‬
‫ﺃﻋﺘﻘﺪ ﺃﻧﻪ ﻳﻜﻮﻥ ﻓﻀﻮﻝ ﺍﻟﻘﻮﻝ ﺃﻥ ﺃﺑﺮﻫﻦ ﻋﻠﻰ ﺃﻥ ﻧﻔﻮﺫ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﺍﻟﻠﻐﺔ ﺍﳌﻼﻳﻮﻳﺔ ﻭﰲ ﻏﲑﻫﺎ‬
‫ﻣﻦ ﺍﻟﻠﻐﺎﺕ ﺍﻟﱵ ﻳﻨﻄﻘﻬﺎ ﺍﳌﺴﻠﻤﻮﻥ ﻧﺘﻴﺠﺔ ﻟﻨﻔﻮﺫ ﺍﻻﺳﻼﻡ ﰲ ﻋﻘﻠﻴﺔ ﺗﻠﻚ ﺍﻟﺸﻌﻮﺏ‪ ،‬ﻭﻫﺬﺍ ﻻﻳﻨﺎﰲ ﻭﺟﻮﺩ‬
‫ﺭﻭﺍﺑﻂ ﺃﺧﺮﻯ ﻣﺜﻞ ﺍﻟﺮﻭﺍﺑﻂ ﺍﻟﺘﺠﺎﺭﻳﺔ ﺃﻭ ﺍﻟﺜﻘﺎﻓﻴﺔ ﺑﲔ ﺍﻷﻣﻢ ﳑﺎ ﺃﺩﻯ ﺇﱃ ﺗﺒﺎﺩﻝ ﺑﻌـﺾ ﺍﳌـﺼﻄﻠﺤﺎﺕ‬
 ‫‪ISoIT‬‬ ‫‪- 22‬‬

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

‫‪ - 78‬ﳚﺐ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﻔﺮﻕ ﺑﲔ ﺍﻟﻠﻐﺔ ﺍﳌﻼﻳﻮﻳﺔ ﻭﺍﳌﺎﻟﻴﺰﻳﺔ‪ ،‬ﻭﺃﻣﺎ ﺍﳌﺎﻟﻴﺰﻳﺔ ﻓﻴﺘﻜﻠﻢ ‪‬ﺎ ﺷﻌﺐ ﻣﺎﻟﻴﺰﻳﺎ ﺍﻟﻌﺎﻡ‪ ،‬ﻭﺃﻣﺎ ﺍﳌﻼﻳﻮﻳﺔ‬
‫ﻻ ﻳﺘﻜﻠﻢ ‪‬ﺎ ﺍﳌﻼﻳﻮﻳﻮﻥ ﻓﻘﻂ‪ ،‬ﻷﻥ ﻫﻨﺎﻙ ﻛﻠﻤﺎﺕ ﱂ ﻳﻌﺮﻓﻬﺎ ﺍﳌﺎﻟﻴﺰﻳﻮﻥ ﻣﺜﻞ ﺍﻟﺼﻴﻨﻴﻮﻥ ﻭﺍﳍﻨﻮﺩ ﻭﳎﻤﻮﻋﺔ ﺃﻫﺮﻯ‪.‬‬
‫‪ -79‬ﺍﻟﻨﺪﻭﻱ ﻋﺒﺪ ﺍﷲ ﻋﺒﺎﺱ‪ ،‬ﻧﻈﺎﻡ ﺍﻟﻠﻐﺔ ﺍﻷﺭﺩﻳﺔ‪ ،‬ﺹ‪.21:‬‬
‫‪ -80‬ﻗﺪﻭﺭ ﺃﲪﺪ ﳏﻤﺪ‪ ،1994 ،‬ﺹ‪.7:‬‬
‫ﳏﻤﺪ ﲞﲑ ﺍﳊﺎﺝ ﻋﺒﺪ ﺍﷲ ‪23 -‬‬

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

‫‪ - 81‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ﺹ‪62:‬‬

‫‪ - 82‬ﺍﻧﻈﺮ ﻃﻌﻴﻤﺔ ﺭﺷﺪﻱ ﺃﲪﺪ‪(36 :1986) ،‬‬
‫‪ - 83‬ﺍﳋﺼﺎﺋﺺ‪ ،‬ﻻﺑﻦ ﺟﲏ ﺟـ‪)2‬ﺩﺕ‪(134:‬‬
‫‪ - 84‬ﺃﻧﻴﺲ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﻣﻦ ﺃﺳﺮﺍﺭ ﺍﻟﻠﻔﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﻷﳒﻠﻮ ﺍﳌﺼﺮﻳﺔ‪ ،‬ﻁ‪(63 :1987)8‬‬
‫‪ - 85‬ﺍﻧﻈﺮ ﺣﺠﺎﺯﻱ ﳏﻤﻮﺩ ﻓﻬﻤﻲ‪ ،‬ﺍﻷﺳﺲ ﺍﻟﻠﻐﻮﻳﺔ ﻟﻌﻠﻢ ﺍﳌﺼﻄﻠﺤﺎﺕ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ )‪(68 :1993‬‬
 ‫‪ISoIT‬‬ ‫‪- 24‬‬

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

‫‪ -86‬ﻭﺍﰲ ﻋﻠﻰ ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ‪ ،‬ﺍﻟﻠﻐﺔ ﻭﺍ‪‬ﺘﻤﻊ‪،‬ﺹ‪.90:‬‬

‫‪ - 87‬ﺍﻟﺴﻴﻮﻃﻲ‪ ،‬ﺍﳌﺰﻫﺮ‪ ،‬ﺟـ‪،1‬ﺹ‪.32:‬‬
‫‪ - 88‬ﺍﻟﺴﻴﻮﻃﻲ‪ ،‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺹ‪.34:‬‬
‫‪ - 89‬ﺣﺠﺎﺯﻱ ﳏﻤﻮﺩ ﻓﻬﻤﻲ‪ ،‬ﺍﻷﺳﺲ ﺍﻟﻠﻐﻮﻳﺔ ﻟﻌﻠﻢ ﺍﳌﺼﻄﻠﺢ‪.73-72 ،‬‬
‫ﳏﻤﺪ ﲞﲑ ﺍﳊﺎﺝ ﻋﺒﺪ ﺍﷲ ‪25 -‬‬
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‫ﺑﺴﺒﺐ ﻣﻦ ﺃﺳﺒﺎﺏ ﻋﺒﺪ ﴰﺲ‪ ،‬ﺇﻣﺎ ﲝﻠﻒ ﺃﻭ ﺟﻮﺍﺭ ﺃﻭ ﻭﻻﺀ‪ ،‬ﻭﺗﻌﺒﻘﺲ‪ :‬ﺇﺫﺍ ﺗﻌﻠﻖ ﺑﻌﺒﺪ ﺍﻟﻘﻴﺲ ‪ ،‬ﻭﻗﻴﻞ‬
‫‪‬ﺩ ‪‬ﺭ ‪‬ﻋ ‪‬ﻤ ‪‬ﻰ‪ :‬ﻧﺴﺒﺔ ﺇﱃ ﻛﻠﻴﺔ ﺩﺍﺭ ﺍﻟﻌﻠﻮﻡ‪.‬‬
‫ﺍﳋﺎﺻﻴﺔ ﺍﳋﺎﻣﺴﺔ‪ :‬ﺃ‪‬ﺎ ﻟﻐﺔ ﺗﻘﺒﻞ ﺍﻷﻟﻔﺎﻅ ﺍﻟﺪﺧﻴﻠﺔ ﻟﻠﻀﺮﻭﺭﺓ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺘﻌﺮﻳﺐ‪ ،‬ﺇﻥ ﺍﳌﺮﺍﺩ ﺑﻠﻐﺔ‬
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‫ﺍﳌﻌﺮ‪‬ﺏ " ﻫﻮ ﻣﺎ ﺍﺳﺘﻌﻤﻠﺘﻪ ﺍﻟﻌﺮﺏ ﻣﻦ ﺍﻷﻟﻔﺎﻅ ﺍﳌﻮﺿﻮﻋﺔ ﳌﻌﺎﻥ ﰲ ﻏﲑ ﻟﻐﺘﻬﺎ" ‪ .‬ﻭﰲ ﺍﻟﻐﺎﻟﺐ ﳒﺪ ﺃﻥ‬
‫ﺍﻟﻌﺮﺑﻴﺔ ﻗﺪ ﻋﺮ‪‬ﺑﺖ ﻋﺪﺩﺍ ﻛﺒﲑﺍ ﻣﻦ ﺍﻟﻜﻠﻤﺎﺕ‪ ،‬ﻧﻘﻠﺘﻬﺎ ﻋﻦ ﺍﻟﻠﻐﺎﺕ ﺍﻟﻘﺪﳝﺔ ﺍﻟﱵ ﺍﺗﺼﻠﺖ ‪‬ﺎ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﻠﻐﺔ‬
‫ﺟﺎﺀﺕ ﺑﺎﳌﺴﺄﻟﺘﲔ ﻋﻈﻴﻤﺘﲔ‪:‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻷﻭﱃ‪ :‬ﺍﻟﺪﻭﺍﺧﻞ ﻣﻦ ﺍﻟﻠﻐﺔ ﺍﻟﻔﺎﺭﺳﻴﺔ‪ ،‬ﻭﻳﺘﻀﺢ ﻟﻨﺎ ﻣﻦ ﺧﻼﻝ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ ﺃﻥ ﺍﻟﻌﺮﺑﻴﺔ ﻗﺪ‬
‫ﻋﺮﺑﺖ ﻣﻦ ﺃﻟﻔﺎﻅ ﻓﺎﺭﺳﻴﺔ ﺍﻷﺻﻞ؛ﻭﻛﺎﻧﺖ ﺃﻗﺮﺏ ﻣﻨﺒﻊ ﻳﺴﺘﻤﺪﻭﻥ ﻣﻨﻪ ﻣﺎ ﳛﺘـﺎﺟﻮﻥ ﺇﻟﻴـﻪ ﻓﺄﺧـﺬﻭﺍ‬
‫ﻣﻨﻬﻢ‪:‬ﺍﻟﻜﻮﺯ ﻭﺍﳉﺮﺓ ﻭﺍﻹﺑﺮﻳﻖ ﻭﺍﳋ‪‬ﻮﺍﻥ ﻭﺍﻟﻄﺒﻖ ﻭﺍﻟﻘﺼﻌﺔ ﻭﺍﳋﺰ ﻭﺍﻟـﺪﻳﺒﺎﺝ ﻭﺍﻟـﺴﻨﺪﺱ ﻭﺍﻟﻴـﺎﻗﻮﺕ‬
‫ﻭﺍﻟﻔﲑﻭﺯ ﻭﺍﻟﺒﻠﻮﺭ ﻭﺍﻟﻜﻌﻚ ﻭﺍﻟﻔﺎﻟﻮﺫﺝ ﺍﻟﻠﻮﺯﻧﻴﻨﺞ ﻭﺍﻟﻔﻠﻔﻞ ﻭﺍﻟﺰﳒﺒﻴﻞ ﻭﺍﻟﻘﺮﻓﺔ ﻭﺍﻟﻨـﺮﺟﺲ ﻭﺍﻟﻨـﺴﺮﻳﻦ‬
‫ﻭﺍﻟﺴﻮﺳﻦ ﻭﺍﻟﻌﻨﱪ ﻭﺍﻟﻜﺎﻓﻮﺭ ﻭﺍﻟﺼﻨﺪﻝ ﻭﺍﻟﻘﺮﻧﻔﻞ ﻭﺍﻟﺒﺴﺘﺎﻥ ﻭﺍﻷﺭﺟﻮﺍﻥ ﻭﺍﻟﻘﺮﻣﺰ ﻭﺍﻟﺴﺮﺍﻭﻳﻞ ﻭﺍﻹﺳﺘﱪﻕ‬
‫ﻭﺍﻟﺘ‪‬ﻨﻮﺭ ﻭﺍﳉﻮﺯ ﻭﺍﻟﻠﻮﺯ ﻭﺍﻟﺪﻭﻻﺏ ﻭﺍﳌﻴﺰﺍﻥ ﻭﺍﻟﺰﺋﺒﻖ ﻭﺍﻟﺒﺎﺷﻖ ﻭﺍﳉـﺎﻣﻮﺱ ﻭﺍﻟﻄﻴﻠـﺴﺎﻥ ﻭﺍﳌﻐﻨﻄـﻴﺲ‬
‫ﻭﺍﳌﺎﺭﺳﺘﺎﻥ ﻭﺍﻟﺼﻚ ﻭﺻ‪‬ﻨﺠ‪‬ﺔ ﺍﳌﻴﺰﺍﻥ ﻭﺍﻟﺼﻮﳉﺎﻥ ﻭﺍﻟﻜﻮﺳﺞ ﻭﻧﻮﺍ ﻓﺞ ﻭﺍﳌﺴﻚ ﻭﺍﻟﻔﺮﺳﺦ ﻭﺍﻟﺒﻨﺪ ‪ -‬ﻭﻫﻮ‬
‫ﺍﻟﻌﺎﱂ ﺍﻟﻜﺒﲑ ‪ -‬ﻭﺍﻟﺰﻣﺮﺩ ﻭﺍﻵﺟﺮ ﻭﺍﳉﻮﻫﺮ ﻭﺍﻟﺴﻜﺮ ﻭﺍﻟﻄﻨﺒﻮﺭ‪ ...‬ﺍﱁ‪ .92‬ﻭﻣﻦ ﺧﻼﻝ ﺗﻠﻚ ﺍﻷﻟﻔـﺎﻅ‬
‫ﻧﻼﺣﻆ ﺃﻥ ﺍﻟﻌﺮﺏ ﻗﺪ ﺍﺳﺘﻌﺎﻧﻮﺍ ﺑﺒﻌﺾ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﻔﺎﺭﺳﻴﺔ ﰲ ﺑﻌﺾ ﻣﺮﺍﻓﻖ ﺍﳊﻴﺎﺓ‪.‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺍﻟﺪﻭﺍﺧﻞ ﻣﻦ ﺍﻟﻠﻐﺔ ﺍﻟﺮﻭﻣﻴﺔ ﺃﻱ ﺍﻟﻴﻮﻧﺎﻧﻴﺔ‪ ،‬ﻭﻗﺪ ﺃﺧﺬﺕ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺃﻳﻀﹰﺎ ﻋـﺪﺩﺍ‬
‫ﺿﺨﻤﺎ ﻣﻦ ﺍﻟﻠﻐﺔ ﺍﻟﺮﻭﻣﻴﺔ ﻭﻣﻦ ﺃﺷﻬﺮﻫﺎ ﻣﺎ ﺃﺧﺬ ﻣﻦ ﺃﲰﺎﺀ ﺑﻌﺾ ﺁﻻﺕ ﺍﻟﺮﺻﺪ ﻭﺍﳉﺮﺍﺣـﺔ ﻭﺑﻌـﺾ‬
‫ﻣﺼﻄﻠﺤﺎﺕ ﺍﻟﻄﺐ ﻭﺍﻟﻔﻠﺴﻔﺔ ﻭﺍﳌﻨﻄﻖ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻟﻄﺒﻴﻌﻴﺔ ﻭﻏﲑﻫﺎ‪ ،‬ﻭﺃﺧﺬﺕ ﻋﻨﻬﺎ ﻛﺬﻟﻚ ﺃﲰﺎﺀ ﺑﻌـﺾ‬
‫ﺍﳌﻌﺎﺩﻥ ﻭﺍﻟﻮﻇﺎﺋﻒ ﻭﺍﳌﻨﺸﺂﺕ ﺍﳌﻌﻤﺎﺭﻳﺔ ﻭﻏﲑﻫﺎ ﻭﺃﺩﻭﺍﺕ ﺍﻟﺒﻨﺎﺀ ﻭﺍﳌﻮﺍﺯﻳﻦ ﻭﺍﻷﻣﺘﻌﺔ ﻛﺎﻟﻘﱪﺱ )ﻭﻫـﻮ‬
‫ﺃﺟﻮﺩ ﺍﻟﻨﺤﺎﺱ(‪ ،‬ﻭﺍﻟﺒﻄﺮﻳﻖ‪ ،‬ﻭﺍﻟﻘﻴﻄﻮﻥ )ﻭﻫﻮ ﺍﻟﺒﻴﺖ ﺍﻟﺸﺘﻮﻯ(‪ ،‬ﻭﺍﻟﻘﻨﻄﺮﺓ‪ ،‬ﻭﺍﻟﻔـﺮﺩﻭﺱ )ﺍﻟﺒـﺴﺘﺎﻥ(‬
‫ﻭﺍﻟﻘﺮﺍﻣﻴﺪ )ﺍﻵﺟﺮ(‪ ،‬ﺍﻟﻘﺴﻄﺎﺱ )ﺍﳌﻴﺰﺍﻥ( ﻭﺍﻟﻘﻨﻄﺎﺭ‪ ،‬ﻭﺍﻟﺒﻄﺎﻗﺔ‪ ،‬ﻭﺍﻟﺴﺠﻨﺠﻞ )ﺍﳌﺮﺁﺓ( ﻭﻫﻠﻢ ﺟﺮﹰﺍ‪.‬‬
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‫ﺇﻥ ﻇﺎﻫﺮﺓ ﺍﻟﺘﻌﺮﻳﺐ ﻫﻮ ﻣﺎ ﺍﺳﺘﻌﻤﻠﺘﻪ ﺍﻟﻌﺮﺏ ﻣﻦ ﺍﻷﻟﻔﺎﻅ ﺍﳌﻮﺿﻮﻋﺔ ﳌﻌﺎﻥ ﰲ ﻏﲑ ﻟﻐﺘﻬﺎ ‪ ،‬ﺑـﻞ‬
‫ﺗﻈﻬﺮ ﻫﺬﻩ ﺍﻟﻈﺎﻫﺮﺓ ﺃﻳﻀﹰﺎ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪،‬ﻭﻗﺪ ‪‬ﻋ ‪‬ﺪ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺃﻟﻔﺎﻇﹰﺎ ﺃﻛﺜﺮ ﻣﻦ ﻣﺎﺋـﺔ‬
‫ﻭﻫﻲ ﻏﲑ ﻟﻐﺎﺕ ﺍﻟﻌﺮﺏ ﺑﻞ ﺃ‪‬ﺎ ﺗﺮﺟﻊ ﺇﱃ ﺟﺬﻭﺭﻫﺎ ﺍﻟﻔﺮﺱ ﻭﺍﻟﺮﻭﻡ ﻭﺍﻟﻨﺒﻂ ﻭﺍﳊﺒﺸﺔ ﻭﺍﻟﱪﺑﺮ ﻭﺍﻟﺴﺮﻳﺎﻥ‬
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‫ﻭﺍﻟﻌﱪﺍﻥ ﻭﺍﻟﻘﺒﻂ‪ ،‬ﻭﻫﻨﺎﻙ ﻣﻦ ﺯﻋﻢ ﺃﻥ ﻟﻠﻘﺮﺁﻥ ﻟﻴﺲ ﻓﻴﻪ ﻣﻦ ﻛﻼﻡ ﺍﻟﻌﺠﻢ ﺷـﻲ ٌﺀ ‪ ،‬ﻟﻜـﻦ ﺑﻌـﺾ‬
‫ﺍﻟﻜﻠﻤﺎﺕ ﺃﺧﺮﺟﺘﻬﺎ ﺍﻟﻌﺮﺏ ﻋﻠﻰ ﺃﻭﺯﺍﻥ ﻟﻐﺘﻬﺎ ﻭﺃﺟﺮﺕ ﰲ ﻓﺼﻴﺤﺘﻬﺎ ﻓﺼﺎﺭﺕ ﺑﺬﻟﻚ ﻋﺮﺑﻴـﺔ‪ ،‬ﻭﺇﳕـﺎ‬
‫‪ - 90‬ﺍﻧﻈﺮ‪ :‬ﻗﺪﻭﺭ ﺃﲪﺪ ﳏﻤﺪ‪ ،1993 ،‬ﺹ‪150:‬‬
‫‪ - 91‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﺴﻴﻮﻃﻲ‪ ،‬ﺍﳌﺰﻫﺮ‪ ،‬ﺟـ‪ 1‬ﺹ‪268:‬‬
‫‪ - 92‬ﺍﻟﺴﻴﻮﻃﻲ‪ ،‬ﺍﳌﺰﻫﺮ‪ ،‬ﺹ‪.282-280:‬‬
‫‪ - 93‬ﺍﻟﺴﻴﻮﻃﻲ‪ ،‬ﺍﳌﺰﻫﺮ‪ ،‬ﺹ‪.268:‬‬
‫‪ - 94‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺹ‪.268:‬‬
 ‫‪ISoIT‬‬ ‫‪- 26‬‬

‫ﻭﺭﺩﺕ ﰲ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻷﻧﻪ ﻻ ﻳﺴﺪ ﻣﺴﺪﻫﺎ ﺇﻻ ﺃﻥ ﺗﻮﺿﻊ ﳌﻌﺎﻧﻴﻬﺎ ﺃﻟﻔﺎﻅ ﺟﺪﻳﺪﺓ ﻋﻠﻰ ﻃﺮﻳﻘـﺔ ﺍﻟﻮﺿـﻊ‬
‫ﺍﻷﻭﻝ‪ ،‬ﻓﻴﻜﻮﻥ ﻗﺪ ﺧﺎﻃﺐ ﺍﻟﻌﺮﺏ ﲟﺎ ﱂ ﻳﻮﻗﻔﻬﻢ ﻋﻠﻴﻪ‪ ،‬ﻭﻣﺎ ﻻﻳﺪﺭﻛﻮﻥ ﺑﻔﻄـﺮ‪‬ﻢ ﺍﻟﻠﻐﻮﻳـﺔ ﻭﺟـﻪ‬
‫ﺍﻟﺘﺼﺮﻑ ﻓﻴﻪ‪ ،‬ﻭﻟﻴﺲ ﺫﻟﻚ ﳑﺎ ﻳﺴﺘﻘﻴﻢ ﺑﻪ ﺃﻣﺮ ﻭﻻ ﻫﻮ ﻋﻨﺪ ﺍﻟﻌﺮﺏ ﻣﻦ ﻣﻌﺎﱐ ﺍﻹﻋﺠﺎﺯ ﰲ ﺷـﻲﺀ ﻷﻥ‬
‫ﺍﻟﻮﺿﻊ ﻳﻌﺠﺰ ﺃﻫﻠﻪ ؛ ﻭﻗﺪ ﺃﻟﻒ ﰲ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﻣﻨﺼﻮﺭ ﺍﳉﻮﺍﻟﻴﻘﻲ ﻛﺘﺎﺑﻪ ﺍﳌﻌﺮ‪‬ﺏ‪ :‬ﺇﻥ ﺍﻟﻌﺮﺏ‬
‫ﻛﺜﲑﹰﺍ ﻣﺎ ﳚﺘﺮﺋﻮﻥ ﻋﻠﻰ ﺍﻷﲰﺎﺀ ﺍﻷﻋﺠﻤﻴﺔ ﻓﻴﻐﲑﻭ‪‬ﺎ ﺑﺎﻹﺑﺪﺍﻝ ؛ ﻗﺎﻟﻮﺍ ﺇﲰﺎﻋﻴﻞ‪ ،‬ﺃﺻﻠﻪ ﺇﴰﺎﺋﻴﻞ ؛ ﻓﺄﺑﺪﻟﻮﺍ‬
‫ﻟﻘﺮﺏ ﺍﳌﺨﺮﺝ‪.95‬‬
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‫ﺍﳋﺎﺻﻴﺔ ﺍﻟﺴﺎﺩﺳﺔ‪ :‬ﺃ‪‬ﺎ ﻟﻐﺔ ﺍﻹﻋﺮﺍﺏ)‪ (Inflection‬ﻓﺎﻹﻋﺮﺍﺏ ﻛﻤﺎ ﻳﻘﻮﻝ ﺍﻟﻨﺤﺎﺓ ﺗﻐﻴﲑ ﺃﻭﺍﺧـﺮ‬
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‫ﺍﻟﻜﻠﻤﺎﺕ ﺑﺘﻐﲑ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺪﺍﺧﻠﺔ ﻋﻠﻴﻬﺎ ﺑﺎﻟﺮﻓﻊ ﻭﺍﻟﻨﺼﺐ ﻭﺍﳉﺮ ﻭﺍﻟﺴﻜﻮﻥ ‪ .‬ﻭﻗﺪ ﺗﻨﺎﻭﻝ ﺍﺑـﻦ ﺟـﲏ‬
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‫ﻣﻮﺿﻮﻉ ﺍﻹﻋﺮﺍﺏ ﻭﻗﺎﻝ " ﻫﻮ ﺍﻹﺑﺎﻧﺔ ﻋﻦ ﺍﳌﻌﺎﱐ ﺑﺎﻷﻟﻔﺎﻅ " ﻭﻳﺆﻛﺪ ﺍﻟـﺴﻴﻮﻃﻲ ﻫـﺬﺍ ﺍﻟﻜـﻼﻡ‬
‫ﻓﻘﺎﻝ‪":‬ﺇﻥ ﺍﻹﻋﺮﺍﺏ ﺃﺳﺎﺱ ﺍﳌﻌﲎ‪،‬ﻭﻳﻘﺼﺪ ﺑﻪ ﺃﻥ ﻟﻠﻐﺔ ﻗﻮﺍﻋﺪ ﰲ ﺗﺮﺗﻴﺐ ﺍﻟﻜﻠﻤﺎﺕ ﻭﲢﺪﻳﺪ ﻭﻇﺎﺋﻔﻬـﺎ‬
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‫ﻭﺿﺒﻂ ﺃﻭﺍﺧﺮﻫﺎ" ‪ ،‬ﻭﻫﺬﺍ ﳑﺎ ﻳﺴﺎﻋﺪ ﻋﻠﻰ ﺩﻗﺔ ﺍﻟﻔﻬﻢ‪.‬‬
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‫ﻭﻣﻦ ﺍﻟﻠﻐﺎﺕ ﺍﻟﱵ ﺗﺘﻌﺎﻣﻞ ﺑﺎﻹﻋﺮﺍﺏ ﺍﻟﻌﱪﻳﺔ ﻭﻫﻲ ﻣﻦ ﺃﺳﺮﺓ ﺍﻟﻠﻐﺎﺕ ﺍﻟﺴﺎﻣﻴﺔ ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻠﻐـﺎﺕ‬
‫ﺍﻷﺧﺮﻯ ﻓﻼ ﻋﻼﻗﺔ ‪‬ﺎ ﺑﺎﻹﻋﺮﺍﺏ ﻛﺎﳌﻼﻳﻮﻳﺔ ﻭﺍﻹﳒﻠﻴﺰﻳﺔ ﻭﺍﳍﻨﺪﻳﺔ ﻭﺍﻟﺼﻴﻨﻴﺔ ﻭﺍﻟﻔﺮﻧﺴﻴﺔ ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ‬
‫ﺍﻟﻠﻐﺎﺕ ﺍﳊﻴﺔ‪ ،‬ﻓﺄﳘﻴﺔ ﺍﻹﻋﺮﺍﺏ ﺇﺫﻥ ﺃﻧﻪ ﻳﻮﺿﺢ ﺍﳌﻌﲎ ﺍﻟﻐﺎﻣﺾ ﺩﺍﺧﻞ ﺍﳉﻤﻠﺔ‪ ،‬ﻭﻣﻦ ﺃﳘﻴﺔ ﺍﻹﻋﺮﺍﺏ ﻧﺮﻯ‬
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‫ﷲ ِﻣ ‪‬ﻦ ﻋِﺒﺎ ِﺩ ِﻩ ﺍﻟﻌ‪ ‬ﹶﻠﻤَﺎ ُﺀ( ﻟﻮ ﻗﺮﺃﻧﺎ "‬
‫ﺸ ‪‬ﻰ ﺍ َ‬
‫ﺨَ‬‫ﰲ ﺑﻌﺾ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﳌﺘﻤﺜﻠﺔ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪):‬ﹺﺇ‪‬ﻧﻤَﺎ َﻳ ‪‬‬
‫ﷲ( ﳋﺮﺟﻨﺎ ﻋﻦ ﺃﺣﺪ ﺍﳌﻔـﺎﻫﻴﻢ ﺍﻷﺳﺎﺳـﻴﺔ ﰲ‬ ‫ﷲ ﻣﻦ ﻋﺒﺎﺩﻩ ﺍﻟﻌﻠﻤﺎ َﺀ( ﻣﻊ ﺭﻓﻊ ﻛﻠﻤﺔ )ﺍ ُ‬ ‫)ﺇﳕﺎ ﳜﺸﻰ ﺍ ُ‬
‫ﺍﻟﺪﻳﻦ‪ ،‬ﻓﻜﻴﻒ ﻳﻜﻮﻥ ﺍﷲ ﺧﺎﺋﻔﹰﺎ ﻣﻦ ﻋﺒﺎﺩﻩ‪ ،‬ﻭﻫﺬﺍ ﻣﺴﺘﺤﻴﻞ‪.‬ﻭﻗﺎﻝ ﲤﺎﻡ ﺣﺴﺎﻥ ﰲ ﺍﳌﺴﺄﻟﺔ ﺍﻟﺴﺎﺑﻘﺔ " ﻟﻮ‬
‫ﺭﻓﻊ ﺍﻻﺳﻢ ﺍﻷﻭﻝ ﻭﻧﺼﺐ ﺍﻟﺜﺎﱐ ﻣﻬﲎ‪ ،‬ﻭﻟﻌﻜﺲ ﺫﻟﻚ ﻣﻌﲎ ﺁﺧﺮ‪ ،102‬ﻓـﺎﻹﻋﺮﺍﺏ ﺇﺫﹰﺍ ﻳﻠﻌـﺐ ﺩﻭﺭﹰﺍ‬
‫ﺑﺎﺭﺯﹰﺍ ﰲ ﺗﻮﺿﻴﺢ ﺍﳌﻌﲎ ﺍﻟﻐﺎﻣﺾ ﻭﻣﻦ ﰒ ﺗﻈﻬﺮ ﺃﳘﻴﺘﻪ ﰲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺩﻭﺭﻩ ﰲ ﺑﻴﺎﻥ ﺍﳌﻌﺎﱏ ﻭﲢﺪﻳـﺪ‬
‫ﻣﻔﺎﻫﻴﻤﻬﺎ ﺍﻟﺪﻗﻴﻘﺔ‪ ،‬ﺑﻞ ﺃﻧﻪ ﻳﺴﻬﻢ ﻣﺴﺎﳘﺔ ﺟﻠﻴﻠﺔ ﰲ ﲢﺪﻳﺪ ﺍﳌﻌﲎ ﻭﻳﺆﻛﺪ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﺍﻟﺪﻛﺘﻮﺭ ﳏﻤﻮﺩ‬
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‫ﻓﻬﻤﻲ ﺣﺠﺎﺯﻱ ﰲ ﻛﺘﺎﺑﻪ ﺑﻘﻮﻟﻪ " ﺗﻜﻮﻥ ﺍﻟﻌﻼﻣﺔ ﺍﻹﻋﺮﺍﺑﻴﺔ ﻣﻬﻤﺔ ﻟﺘﺤﺪﻳﺪ ﺍﳌﻌﲎ ‪.‬‬
‫ﺍﳋﺎﺻﻴﺔ ﺍﻟﺴﺎﺑﻌﺔ‪ :‬ﺃ‪‬ﺎ ﻟﻐﺔ ﺍﻟﺘﻜﺮﺍﺭ‪ ،‬ﻳﻌﺪ ﺍﻟﺘﻜﺮﺍﺭ ﻭﺍﺣﺪﹰﺍ ﻣﻦ ﻇﻮﺍﻫﺮ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﻳﻘﻮﻝ ﺃﲪﺪ ﺑﻦ‬
‫ﻓﺎﺭﺱ " ﺗﻌﺘﱪ ﺳﻨﺔ ﻣﻦ ﺳﻨﻦ ﻛﻼﻡ ﺍﻟﻌﺮﺏ ﻭﺍﻟﻐﺮﺽ ﻣﻨﻪ ﺇﺭﺍﺩﺓ ﺍﻹﺑﻼﻍ ﲝﺴﺐ ﺍﻟﻌﻨﺎﻳﺔ ﺑـﺎﻷﻣﺮ‪ ،‬ﻓـﺈﺫﺍ‬
‫‪ - 95‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺹ‪.273:‬‬
‫‪ - 96‬ﺭﺷﺪﻱ ﺃﲪﺪ ﻃﻌﻴﻤﺔ‪ ،‬ﺍﳌﺮﺟﻊ ﰲ ﺗﻌﻠﻴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻟﻐﲑ ﺍﻟﻨﺎﻃﻘﲔ ‪‬ﺎ‪ ،‬ﺹ‪:‬‬
‫‪ -97‬ﺍﺑﻦ ﺟﲏ‪ ،‬ﺍﳋﺼﺎﺋﺺ‪ ،‬ﺟـ‪ 1‬ﺹ‪.35:‬‬
‫‪ - 98‬ﺍﻟﺴﻴﻮﻃﻲ‪ ،‬ﺍﳌﺰﻫﺮ‪ ،‬ﺟـ‪ 1‬ﺩﺕ ﺹ‪.329:‬‬
‫‪ - 99‬ﺭﺷﺪﻱ ﺃﲪﺪ ﻃﻌﻴﻤﺔ‪ ،‬ﺍﳌﺮﺟﻊ ﰲ ﺗﻌﻠﻴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻟﻐﲑ ﺍﻟﻨﺎﻃﻘﲔ ‪‬ﺎ‪ ،‬ﺹ‪.144:‬‬
‫‪ -100‬ﺃﲪﺪ ﺃﻣﲔ‪ ،‬ﺿﺤﻰ ﺍﻹﺳﻼﻡ‪ ،‬ﺟـ‪ 1‬ﺹ‪.289:‬‬
‫‪ - 101‬ﺳﻮﺭﺓ ﻓﺎﻃﺮ‪.28:‬‬
‫‪ - 102‬ﲤﺎﻡ ﺣﺴﺎﻥ‪ ،‬ﺍﻟﺘﻤﻬﻴﺪ ﰲ ﺍﻛﺘﺴﺎﺏ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺹ‪.44:‬‬
‫‪ - 103‬ﳏﻤﻮﺩ ﺣﺠﺎﺯﻱ‪ ،‬ﻣﺪﺧﻞ ﺇﱃ ﻋﻠﻢ ﺍﻟﻠﻐﺔ‪ ،1988 ،‬ﺹ‪.109:‬‬
‫ﳏﻤﺪ ﲞﲑ ﺍﳊﺎﺝ ﻋﺒﺪ ﺍﷲ ‪27 -‬‬
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‫ﺗﻜﺮﺭ ﺍﻟﺸﻲﺀ ﺭﺳﺦ ﰲ ﺍﻷﺫﻫﺎﻥ" ﻭﻗﺪ ﺍﺗﻀﺤﺖ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺍﻷﺣﺎﺩﻳﺚ ﺃﺩﻟﺔ ﻛﺜﲑﺓ ﺩﻟـﺖ‬
‫ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻛﻤﺎ ﻇﻬﺮ ﺃﻳﻀﹰﺎ ﰲ ﻛﻼﻡ ﺍﻟﻌﺮﺏ ﻣﻦ ﺷﻌﺮ ﻭﻧﺜﺮ ﻭﺧﻄﺐ ﻭﻗﺪ ﻳﻜـﺮﺭ ﺍﻟﻘـﺮﺁﻥ ﺍﳉﻤﻠـﺔ‬
‫ﺍﳌﺆﻛﺪﺓ ﻋﺪﺓ ﻣﺮﺍﺕ ﺑﻨﻔﺲ ﺍﻷﻟﻔﺎﻅ‪ ،‬ﻋﻠﻤﹰﺎ ﻣﻨﻪ ﲟﺎ ﰲ ﺫﻟﻚ ﻣﻦ ﺃﺛﺮ ﰲ ﺍﻟﻨﻔﺲ‪ 105‬ﻛﻤﺎ ﻧﺮﻯ ﰲ ﺳﻮﺭﺓ‬
‫ﺍﻟﺮﲪﻦ ﺣﻴﺚ ﺗﻜﺮﺭﺕ ﺁﻳﺎ‪‬ﺎﻓﺎﻟﺘﻜﺮﺍﺭ ﻟﻪ ﻓﻮﺍﺋﺪ ﺳﺒﻊ ﻣﻨﻬﺎ‪:‬‬
‫ﺍﻟﻔﺎﺋﺪﺓ ﺍﻷﻭﱃ‪ :‬ﻗﺪ ﻳﺄﰐ ﺍﻟﺘﻜﺮﺍﺭ ﻣﻦ ﻏﲑ ﺍﳍﺪﻑ ﺍﻷﺻﻠﻲ ﻭﺃﳕﺎ ﳎﻴﺌﻪ ﻟﺘﺄﻛﻴﺪ ﺍﻟﻜﻼﻡ ﻭﺗﻘﺮﻳﺮ ﺍﳌﻌﲎ‬
‫ﻑ َﺗ ‪‬ﻌ ﹶﻠ ‪‬ﻤ ‪‬ﻮ ﹶﻥ(‪ 107‬ﻓﻤﺜﻞ ﻫﺬﺍ‬ ‫ﻼ َﺳ ‪‬ﻮ َ‬ ‫ﻑ َﺗ ‪‬ﻌ ﹶﻠ ‪‬ﻤ ‪‬ﻮ ﹶﻥ ﹸﺛ ‪‬ﻢ ﹶﻛ ﱠ‬ ‫ﻼ َﺳ ‪‬ﻮ َ‬ ‫ﰲ ﺃﺫﻫﺎﻥ ﺍﳌﺴﺘﻤﻌﲔ‪ ،106‬ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ‪ ):‬ﹶﻛ ﱠ‬
‫ﺍﻟﺘﻜﺮﺍﺭ ﻟﻐﺮﺽ ﺍﻹﻧﺬﺍﺭ ﻷﻥ ﺍﻹﻧﺬﺍﺭ ﺑﺎﻟﺘﻜﺮﺍﺭ ﻳﻜﻮﻥ ﺃﺷﺪ ﺗﺄﺛﲑﹰﺍ‪.‬‬
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‫ﺍﻟﻔﺎﺋﺪﺓ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺯﻳﺎﺩﺓ ﺍﻟﺘﺮﻏﻴﺐ ﰲ ﺍﻟﻌﻔﻮ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ‪):‬ﻳﹶﺄ‪‬ﻳ ‪‬ﻬﺎ ﺍﻟ ﱢﺬ‪‬ﻳ ‪‬ﻦ ﹶﺃ ‪‬ﻣ‪‬ﻨ ‪‬ﻮﺍ ﹺﺇ ﱠﻥ ‪‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺯ ‪‬ﻭﺍ ﹺﺟﻜﹸـ ‪‬ﻢ‬
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‫ﷲ ﹶﻏ ﹸﻔ ‪‬ﻮ ‪‬ﺭ ‪‬ﺭ ‪‬ﺣ‪‬ﻴ ‪‬ﻢ( ‪ ،‬ﻓـﺈﻥ‬ ‫ﺤ ‪‬ﻮﺍ ‪‬ﻭ‪‬ﺗ ‪‬ﻐ ‪‬ﻔ ‪‬ﺮ ‪‬ﻭﺍ ﹶﻓﹺﺈ ﱠﻥ ﺍ َ‬
‫ﺼ ﹶﻔ ‪‬‬
‫‪‬ﻭﹶﺃ ‪‬ﻭ ﹶﻻ ‪‬ﺩ ﹸﻛ ‪‬ﻢ ‪‬ﻋ ‪‬ﺪ ‪‬ﻭﹰﺍ ﹶﻟ ﹸﻜ ‪‬ﻢ ﹶﻓﺎ ‪‬ﺣ ﹶﺬ ‪‬ﺭ ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ‪ ،‬ﻭﹺﺇ ﹾﻥ ‪‬ﺗ ‪‬ﻌ ﹸﻔ ‪‬ﻮﺍ ‪‬ﻭ‪‬ﺗ ‪‬‬
‫ﻛﻠﻤﺎﺕ )ﺗﻌﻔﻮﺍ‪ ،‬ﻭﺗﺼﻔﺤﻮﺍ‪ ،‬ﻭﺗﻐﻔﺮﻭﺍ( ﻟﻠﺪﻻﻟﺔ ﻋﻠﻰ ﺍﻟﺘﺮﻏﻴﺐ ﰲ ﺍﳋﲑ‪.‬‬
‫ﺍﻟﻔﺎﺋﺪﺓ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺍﻟﺘﻠﺬﺫ ﺑﺬﻛﺮﻩ ﲝﻴﺚ ﺃﻧﻪ ﻳﺆﺛﺮ ﰲ ﺍﻟﻨﻔﻮﺱ ﺣﲔ ﻳﺴﺘﻤﻊ ﺇﻟﻴﻪ ﻛﻘﻮﻝ ﺍﻟﺸﺎﻋﺮ‪:‬‬
‫ﺳﻘﻰ ﺍﷲ ﳒﺪﹰﺍ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﳒ ‪‬ﺪ ﻭﻳﺎ ﺣﺒﺬﺍ ﳒﺪ ﻋﻠﻰ ﺍﻟﻘﺮﺏ ﻭﺍﻟﺒﻌ ‪‬ﺪ‬
‫ﺇﻥ ﺍﻟﺒﻴﺖ ﻗﺪ ﺗﻜﺮﺭﺕ ﻓﻴﻪ ﻛﻠﻤﺔ ﳒﺪ ﺛﻼﺙ ﻣﺮﺍﺕ‪ ،‬ﻭﻳﺮﻯ ﺍﻟﺒﻠﻐﺎﺀ ﺃﻥ ﻫﺬﺍ ﺍﻟﺘﻜﺮﺍﺭ ﻳﻬـﺪﻑ ﺇﱃ‬
‫ﺍﻟﺘﻠﺬﺫ‪.‬‬
‫ﻱ ﺁ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ ﹾﺎ ﹶﻗ ‪‬ﻮ ‪‬ﻡ ﺍ‪‬ﺗﹺﺒ ‪‬ﻌ ‪‬ﻮ ﹶﻥ ﹶﺃ ‪‬ﻫ ‪‬ﺪ ﹸﻛ ‪‬ﻢ‬
‫ﺍﻟﻔﺎﺋﺪﺓ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﺍﻟﺘﺮﻏﻴﺐ ﰲ ﻗﻮﻝ ﺍﻟﻨﺼﺢ‪ ،‬ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ‪ ):‬ﻭﹶﻗ ﹾﺎ ﹶﻝ ﺍﻟ ‪‬ﺬ ‪‬‬
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‫ﻉ ( ﻓﻔﻲ ﻫﺬﻩ ﺍﻵﻳﺔ ﳒﺪ ﺗﻜﺮﺍﺭ )ﻳﺎ ﻗﻮﻡ( ﻣـﺮﺗﲔ‬ ‫ﳊ‪‬ﻴﺎ ﹶﺓ ﺍﻟ ‪‬ﺪ‪‬ﻧ‪‬ﻴﺎ ‪‬ﻣﺘ‪‬ﺎ ‪‬‬‫‪‬ﺳﹺﺒ‪‬ﻴ ﹶﻞ ﺍﻟ ‪‬ﺮ ‪‬ﺷﺎ ‪‬ﺩ‪ ،‬ﻳﺎ ﹶﻗ ‪‬ﻮ ‪‬ﻡ ﹺﺇ‪‬ﻧ ‪‬ﻤﺎ ‪‬ﻫ ‪‬ﺬ ‪‬ﻩ ﺍ ﹶ‬
‫ﺗﻠﻴﲔ ﻟﻘﻠﻮ‪‬ﻢ ﺣﱴ ﻻ ﻳﺸﻜﻮﺍ ﰲ ﺻﺪﻕ ﺍﻟﻨﺼﻴﺤﺔ‪.‬‬
‫ﺍﻟﻔﺎﺋﺪﺓ ﺍﳋﺎﻣﺴﺔ‪ :‬ﻗﺼﺪ ﺍﻻﺳﺘﻴﻌﺎﺏ ﻛﻘﻮﻟﻚ‪ :‬ﻗﺮﺃﺕ ﺍﻟﻜﺘﺎﺏ ﺑﺎﺑﺎ ﺑﺎﺑﺎ ﻭﻓﻬﻤﺘﻪ ﻛﻠﻤـﺔ ﻛﻠﻤـﺔ‪،‬‬
‫ﻓﺎﻟﺘﻜﺮﺍﺭ ﻫﻨﺎ ﻟﻠﺪﻻﻟﺔ ﻋﻠﻰ ﻗﺼﺪ ﺍﻹﺳﺘﻴﻌﺎﺏ‪ ،‬ﻓﺎﻟﺴﺎﻣﻊ ﺳﻴﺴﺘﻮﻋﺐ ﻣﻦ ﺧﻼﻝ ﻫﺬﺍ ﺍﻟﺘﻜﺮﺍﺭ‪.‬‬
‫ﺍﻟﻔﺎﺋﺪﺓ ﺍﻟﺴﺎﺩﺳﺔ‪ :‬ﺍﻟﺘﺤﺴﺮ‪ ،‬ﻭﻣﻦ ﻫﺬﺍ ﻗﻮﻝ ﺍﳊﺴﲔ ﺑﻦ ﻣﻄﲑ ﻳﺮﺛﻲ ﻣﻌﻦ ﺑﻦ ﺯﺍﺋﺪﺓ‪.‬‬
‫ﻣﻦ ﺍﻷﺭﺽ ﺣﻈﺖ ﻟﻠﺴﻤﺎﺀ ﻣﻮﺿﻌﹰﺎ‬ ‫ﻓﻴﺎ ﻗﱪ ﻣﻌﻦ ﺃﻧﺖ ﺃﻭﻝ ﺣﻔﺮﺓ‬
‫ﻭﻗﺪ ﻛﺎﻥ ﻣﻨﻪ ﺍﻟﱪ ﻭﺍﻟﺒﺤﺮ ﻣﺘﺮﻋـﹰﺎ‬ ‫ﻓﻴﺎ ﻗﱪ ﻣﻌﻦ ﻛﻴﻒ ﻭﺍﺭﻳﺖ ﺟﻮﺩﻩ‬
‫ﺲ‬‫ﺸ ‪‬ﻤ ‪‬‬‫ﺸ ‪‬ﺮ ﹸﻛ ‪‬ﻮ ﹶﻛﺒﹰﺎ ‪‬ﻭﺍﻟـ ‪‬‬ ‫ﺖ ﹶﺃ ‪‬ﺣ ‪‬ﺪ ‪‬ﻋ ‪‬‬
‫ﺖ ﹺﺇ‪‬ﻧ ‪‬ﻲ ‪‬ﺭﹶﺃ‪‬ﻳ ‪‬‬ ‫ﺍﻟﻔﺎﺋﺪﺓ ﺍﻟﺴﺎﺑﻌﺔ‪ :‬ﻃﻮﻝ ﺍﻟﻔﺼﻞ‪ ،‬ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ‪):‬ﻳ ﹾﺎ ﺁ‪‬ﺑ ‪‬‬
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‫‪‬ﻭﺍﻟ ﹶﻘ ‪‬ﻤ ‪‬ﺮ ‪‬ﺭﹶﺃ‪‬ﻳ‪‬ﺘ ‪‬ﻬ ‪‬ﻢ ‪‬ﻟ ‪‬ﻲ ‪‬ﺳﺎ ﹺﺟ ‪‬ﺪ‪‬ﻳ ‪‬ﻦ( ﻓﻜﺮﺭﺕ ﻛﻠﻤﺔ )ﺭﺃﻳﺖ( ﻟﻄﻮﻝ ﺍﻟﻔﺼﻞ ﺣﱴ ﻻ ﳚﺊ ﺍﳌﻌﲎ ﻣﺒﺘﻮﺭﹰﺍ‪.‬‬

‫‪ - 104‬ﺍﺑﻦ ﻓﺎﺭﺱ‪ ،‬ﺍﻟﺼﺎﺣﱯ‪ ،‬ﺹ‪.158:‬‬

‫‪ - 105‬ﺃﲪﺪ ﺑﺪﻭﻱ ﻃﺒﺎﻧﺔ )ﺩﺕ‪(143:‬‬
‫‪ - 106‬ﺇﺑﺮﺍﻫﻴﻢ ﻋﺒﺪ ﺍﻟﺒﺎﻗﻲ ﺍﻟﺼﺒﺎﻍ )‪(101 :1968‬‬
‫‪ - 107‬ﺳﻮﺭﺓ ﺍﻟﺘﻜﺎﺛﺮ ‪.6-5‬‬
‫‪ - 108‬ﺇﺑﺮﺍﻫﻴﻢ ﻋﺒﺪ ﺍﻟﺒﺎﻗﻲ ﺍﻟﺼﺒﺎﻍ )‪(101 :1968‬‬
‫‪ - 109‬ﺳﻮﺭﺓ ﺍﻟﺘﻐﺎﺑﻦ‪.14:‬‬
‫‪ - 110‬ﻏﺎﻓﺮ‪.39-38:‬‬
‫‪ -111‬ﻳﻮﺳﻒ‪4:‬‬
 ‫‪ISoIT‬‬ ‫‪- 28‬‬

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

‫‪ -112‬ﺍﻟﺒﻘﺮﺓ‪230 :‬‬
‫‪ -113‬ﺍﺑﻦ ﻛﺜﲑ‪ ،‬ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﺟـ‪ ،1‬ﺹ‪.272:‬‬
‫‪ - 114‬ﳔﺒﺔ ﻣﻦ ﺍﻷﺳﺎﺗﺬﺓ‪ ،‬ﺍﳌﻌﺠﻢ ﺍﻟﻮﺳﻴﻂ‪ ،‬ﺹ‪:‬‬
‫‪ -115‬ﺍﺑﻦ ﻣﻨﻈﻮﺭ‪ ،‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪ ،‬ﺑﺎﺏ )ﺭﺧﻢ( ﺟـ‪ ،12‬ﺹ‪.234:‬‬
‫‪ - 116‬ﲤﺎﻡ ﺣﺴﺎﻥ‪ ،‬ﺍﻟﺘﻤﻬﻴﺪ ﰲ ﺍﻛﻨﺴﺎﺏ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺹ‪.124:‬‬
‫‪ - 117‬ﻋﻤﺮ ﻓﺮﻭﺥ‪ ،‬ﺗﺎﺭﻳﺦ ﺍﻷﺩﺏ ﺍﻟﻌﺮﰊ‪ ،‬ﺟـ‪ 1‬ﺹ‪.146:‬‬
‫ﳏﻤﺪ ﲞﲑ ﺍﳊﺎﺝ ﻋﺒﺪ ﺍﷲ ‪29 -‬‬

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

‫ﺍﻟﻠﻐﺔ ﺍﳌﻼﻳﻮﻳﺔ‬ ‫ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‬ ‫ﺍﻟﺮﻗﻢ‬

‫‪Ilmu.‬‬ ‫ﻋﻠﻢ‬
‫‪Hisab‬‬ ‫ﺣﺴﺎﺏ‬
‫‪Izin‬‬ ‫ﺇ ‪‬ﺫ ﹾﻥ‬
‫‪Khabar‬‬ ‫ﺧﱪ‬
‫‪Jenazah‬‬ ‫ﺟﻨﺎﺯﺓ‬
‫‪Khidmat‬‬ ‫ﺖ‬
‫‪‬ﺧ ‪‬ﺪ ‪‬ﻣ ‪‬‬
‫‪Majlis‬‬ ‫ﳎﻠﺲ‬
‫‪Hilah‬‬ ‫‪‬ﺣﻴ‪‬ﻠﺔ‬
‫‪Mahkamah‬‬ ‫ﳏﻜﻤ‪‬ﺔ‬
‫‪Sultan‬‬ ‫ﺳ‪‬ﻠﻄﺎﻥ‬
‫‪Sabar‬‬ ‫ﺻﱪ‬
‫ﺍﳋﺎﺻﻴﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻣﺸﺘﺮﻛﺔ ﻣﻊ ﺍﳋﻂ ﺍﻟﻌﺮﰊ‪ ،‬ﺗﺸﺘﺮﻙ ﺍﻟﻠﻐﺔ ﺍﳌﻼﻳﻮﻳﺔ ﻣﻊ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﺍﻟﻜﺘﺎﺑﺔ ﺑـﺎﳋﻂ‬
‫ﺍﻟﻌﺮﰊ‪ ،‬ﻭﻗﺪ ﻋﺮﻓﺖ ﺑﺎﳊﺮﻭﻑ ﺍﳉﺎﻭﻳﺔ ﺍﻟﱵ ﺗﺴﺘﺨﺪﻡ ﺍﳊﺮﻭﻑ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻛﻤﺎ ﺍﺳـﺘﻌﺎﺭﺕ ﺍﳊـﺮﻭﻑ‬
‫ﺍﻟﻌﺮﺑﻴﺔ ﻟﻜﺘﺎﺑﺔ ﻟﻐﺘﻬﺎ ﻭﳍﺠﺎ‪‬ﺎ ﺍﶈﻠﻴﺔ‪ ،‬ﻫﺬﺍ ﻣﻨﺬ ﺃﻥ ﺑﺪﺃﺕ ﻛﺘﺎﺑﺔ ﺍﻟﻠﻐﺔ ﺍﳌﻼﻳﻮﻳﺔ‪ ،‬ﻭﻗﺪ ﺑﺪﺃ ﺗﺎﺭﳜﻬﺎ ﻣﻨـﺬ‬
‫ﻗﺮﻭﻥ ﻋﺪﻳﺪﺓ‪.‬‬
 ‫‪ISoIT‬‬ ‫‪- 30‬‬

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

‫‪Dewan Bahasa , Jurnal Pembinaan, D.B.P, K.L, P:97. 118‬‬

‫ﳏﻤﺪ ﲞﲑ ﺍﳊﺎﺝ ﻋﺒﺪ ﺍﷲ ‪31 -‬‬
‫‪119‬‬
‫ﺍﳋﺎﺻﻴﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﺍﻻﺧﺘﺼﺎﺭ )‪ (Abbreviations‬ﺍﻟﱵ ﺃﺻﺒﺤﺖ ﺟﺰﺀﹰﺍ ﻣﻦ ﺧﺼﺎﺋﺺ ﺍﻟﻠﻐـﺔ‬
‫ﻼ‪ .‬ﻭﻗﺪ ﺳﺎﺩ ﻫﺬﺍ ﺍﻷﺳﻠﻮﺏ ﰲ ﻫـﺬﻩ ﺍﻟﻠﻐـﺔ‬ ‫ﺍﳌﻼﻳﻮﻳﺔ‪ ،‬ﺃ‪‬ﺎ ﺗﺘﻤﻴﺰ ﻋﻦ ﺍﻟﻠﻐﺎﺕ ﺍﻷﺧﺮﻯ ﻛﺎﻟﻌﺮﺑﻴﺔ ﻣﺜ ﹰ‬
‫ﺍﳌﻼﻳﻮﻳﺔ‪ ،‬ﻛﻤﺎ ﺃﻧﻪ ﻳﺴﺘﺨﺪﻡ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﳌﻮﺍﻗﻒ ﺍﻟﻠﻐﻮﻳﺔ ﻭﺍﻟﻜﺘﺎﺑﻴﺔ‪ ،‬ﻓﻜﻠﻤﺔ )‪ (MAIK‬ﺗﻌﲏ ‪‬ﺎ ﺍ‪‬ﻠﺲ‬
‫ﺍﻷﻋﻠﻰ ﻟﻠﺸﺆﻭﻥ ﺍﻹﺳﻼﻣﻴﺔ ﺑﻮﻻﻳﺔ ﻗﺪﺡ ﺃﺻﻠﻬﺎ ‪ Majlis Agama Islam Kedah‬ﻭﻛﻠﻤﺔ )‪ (PM‬ﺃﻱ‬
‫ﺭﺋﻴﺲ ﻭﺯﺭﺍﺀ ﻣﺎﻟﻴﺰﻳﺎ ﺃﺻﻠﻬﺎ ‪ Perdana Menteri Malaysia‬ﻭﻛﻠﻤﺔ )‪ (PAS‬ﺃﻱ ﺍﳊﺰﺏ ﺍﻹﺳﻼﻣﻲ‬
‫ﺍﳌﺎﻟﻴﺰﻱ ﺃﺻﻠﻬﺎ ‪120 Parti Islam SeTanah Melayu‬ﻭﻛﺬﺍ ﻛﻠﻤﺔ )‪ (KPN‬ﺃﻱ ﺍﳌﺪﻳﺮ ﺍﻟﻌﺎﻡ ﻟﻠﺸﺮﻃﺔ‬
‫ﺃﺻﻠﻬﺎ ﻣﻜﻮﻧﺔ ﻣﻦ ﻛﻠﻤﺔ ‪ Ketua Polis Negara‬ﻭﻛـﺬﻟﻚ ﻛﻠﻤـﺔ )‪ (IKIM‬ﺃﻱ ﻣﻌﻬـﺪ ﺍﻟﻔﻬـﻢ‬
‫ﺍﻹﺳﻼﻣﻲ‪ -‬ﻣﺎﻟﻴﺰﻳـﺎ ﺃﺻﻠﻬﺎ ‪ Institut Kefahaman Islam Malaysia‬ﻭﺇﱁ‪...‬‬
‫(‬
‫ﺍﳋﺎﺻﻴﺔ ﺍﳋﺎﻣﺴﺔ‪ :‬ﺍﻟﻨﺤﺖ )‪ ، Cantuman Bahasa‬ﺍﳌﺮﺍﺩ ﺑﻪ ﺃﺧﺬ ﻛﻠﻤﺔ ﻣﻦ ﻛﻠﻤﺘﲔ ﻓﺄﻛﺜﺮ ﻋﻠﻰ‬
‫ﺃﻥ ﲡﻌﻠﻬﺎ ﻛﻠﻤﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﻗﺪ ﺍﻧﺘﺸﺮﺕ ﺍﳌﻼﻳﻮﻳﺔ ﺑﺎﻟﻨﺤﺖ ﺇﻻ ﺃﻥ ﺍﻟﺪﺭﺍﺳﺔ ﺣﻮﳍﺎ ﱂ ﺗﻜﻦ ﻣﻌﺮﻭﻓﺔ ﻣﻦ‬
‫ﻗﺒﻞ ﺍﳌﻬﺘﻤﲔ ﺑﺎﻟﻠﻐﺔ ﺍﳌﻼﻳﻮﻳﺔ‪ ،‬ﻭﺧﺎﺻﺔ ﻓﻴﻤﺎ ﻳﺘﺼﻞ ﺑﻌﻤﻠﻴﺔ ﺗﺪﺭﻳﺲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻟﻐﲑ ﺍﻟﻨﺎﻃﻘﲔ ‪‬ﺎ‪ ،‬ﺑﻞ‬
‫ﺇﻧﻪ ﻳﻠﻌﺐ ﺩﻭﺭﺍ ﻛﺒﲑﺍ ﰲ ﺳﻬﻮﻟﺔ ﺍﺳﺘﺨﺪﺍﻡ ﺍﻟﻠﻐﺔ ﺍﳌﻼﻳﻮﻳﺔ ﰲ ﺍﻻﺳﺘﻌﻤﺎﻝ ﺍﳊﺪﻳﺚ‪.‬‬
‫ﻭﻣﻦ ﺍﳌﻌﺮﻭﻑ ﺃﻥ ﺍﻟﻨﺤﺖ ﰲ ﺍﳌﻼﻳﻮﻳﺔ ﻳﺘﻜﻮﻥ ﻣﻦ ﻋﺪﺩ ﻛﺒﲑ ﺟﺪﹰﺍ ﻣﻦ ﺍﻟﻜﻠﻤﺎﺕ‪ ،‬ﻭﻫﻲ ﺗﺴﺘﺨﺪﻡ‬
‫ﰲ ﻛﻞ ﺍﳌﻮﺍﻗﻒ ﺍﻟﻠﻐﻮﻳﺔ‪ ،‬ﻛﺄﻥ ﺍﻟﻠﻐﺔ ﻟﻦ ﺗﺘﻢ ﺇﻻ ‪‬ﺎ‪ ،‬ﻭﻗﺪ ﺍﻧﺘﺸﺮﺕ ﻫﺬﻩ ﺍﻟﻠﻐﺔ ﰲ ﺻـﺤﻒ ﻭﳎـﻼﺕ‬
‫ﻭﻛﺘﺐ ﻭﻻ ﺳﻴﻤﺎ ﰲ ﻟﻐﺔ ﺍﻟﺘﺨﺎﻃﺐ‪ ،‬ﳑﺎ ﳚﻌﻞ ﺍﺧﺘﺼﺎﺭ ﺍﻟﻜﻼﻡ ﻣﻦ ﺍﻟﻜﻠﻤﺎﺕ ﺍﳌﻌﺮﻭﻓﺔ ﻭﺍﻟـﺸﺎﺋﻌﺔ ﰲ‬
‫ﺍﻟﻠﻐﺔ ﺍﳌﻼﻳﻮﻳﺔ‪ ،‬ﻭﻗﺪ ﺗﻌﺮﻑ ﻛﻠﻤﺔ ﺍﻟﻨﺤﺖ ﰲ ﻣﺜﻞ‪ (Pawagam) :‬ﺃﻱ ﺍﻟﺴﻴﻨﻤﺎ ﺃﺻـﻠﻬﺎ ‪Panggong‬‬
‫‪121‬‬
‫‪ wayang gambar‬ﻭﻛﻠﻤﺔ )‪ (Cerpen‬ﺃﻱ ﺍﻟﻔﻜﺎﻫﺔ ﻭﺍﻟﻨﻮﺍﺩﺭ ﺃﺻـﻠﻬﺎ)‪ (Cerita Pendek‬ﻛﻠﻤـﺔ‬
‫)‪ (Ceritra‬ﺃﻱ ﺍﻷﺧﺒﺎﺭ ﺍﻟﺸﻌﺒﻴﺔ ﺃﺻﻠﻬﺎ ‪ Cerita Rakyat‬ﻭﻛﻠﻤﺔ )‪ (Warta‬ﺃﻱ ﺍﻷﻧﺒﺎﺀ ﺃﺻﻠﻬﺎ ‪Warta‬‬
‫‪ berita‬ﻭﻛﻠﻤﺔ )‪ (andartu‬ﺃﻱ ﺍﻟﺒﻜﺮ ﺍﻟﻌﺠﻮﺯﺓ ﺃﺻﻠﻬﺎ ‪ ،Anak dara tua‬ﻭﺍﻟﻨﺎﺱ ﻳﻘﻮﻟﻮﻥ )‪ (Istu‬ﺃﻱ‬
‫ﺍﻟﻀﺎﺭﺓ ﺍﻷﻭﱃ ﺃﺻﻠﻬﺎ ‪ Isteri Tua‬ﻭﺃﻣﺎ ﻟﻠﻀﺎﺭﺓ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻓﻴﻄﻠﻖ ﻋﻠﻴﻬﺎ ﺑﻌﺾ ﺍﻟﻨـﺎﺱ ﺑﻠﻔـﻆ )‪(Ismu‬‬
‫ﺃﺻﻠﻬﺎ ‪ ...Isteri muda‬ﺇﱁ‪.‬‬
‫ﺍﳋﺎﺻﻴﺔ ﺍﻟﺴﺎﺩﺳﺔ‪ :‬ﺍﻟﺘﻜﺮﺍﺭ )‪(Kata ulang‬ﻗﺪ ﻳﻨﺴﻰ ﺍﻟﺒﻌﺾ ﻋﻦ ﺍﳊﺪﻳﺚ ﻟﻨﻈﺎﻡ ﺍﻟﺘﻜﺮﺍﺭ ﻭﻫـﻮ‬
‫ﻣﻦ ﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﱵ ﻻ ﺑﺪ ﺍﻹﻫﺘﻤﺎﻡ ﺑﻪ ﻣﻦ ﺃﺟﻞ ﲢﻘﻴﻖ ﺗﻌﻠﻴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻓﺎﻟﺘﻜﺮﺍﺭ ﰲ ﺍﻟﻠﻐﺔ ﺍﳌﻼﻳﻮﻳـﺔ‬
‫ﻧﻈﺎﻡ ﺧﺎﺹ ﻗﺪ ﺍﺧﺘﻠﻔﺖ ﺃﻫﺪﺍﻓﻪ ﰲ ﺍﻟﻠﻐﺘﲔ‪ ،‬ﺃﻣﺎ ﰲ ﺍﳌﻼﻳﻮﻳﺔ ﻓﻬﻮ ﻳﻔﻴﺪ ﻫﺪﻓﲔ ﺃﺳﺎﺳﻴﲔ‪:‬‬
‫ﺍﳍﺪﻑ ﺍﻷﻭﻝ‪ :‬ﺍﳉﻤﻊ‪ ،‬ﻣﺜﻞ‪ (Buku-buku) :‬ﺃﻱ ﻛﺘﺐ ﻭﺃﻣﺎ ﻛﻠﻤﺔ )‪ (Buku‬ﻓﺘﻌﲎ ‪‬ﺎ ﻛﺘـﺎﺏ‬
‫ﻭﺍﺣﺪ‪ .‬ﻭﻳﺆﻛﺪ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻗﻮﻝ ﺍﻟﻔﺮﻭﺑﻴﺴﻮﺭ ﺇﲰﺎﻋﻴﻞ ﺇﺑﺮﺍﻫﻴﻢ‪ :‬ﺃﻥ ﺍﳉﻤﻊ ﰲ ﺍﻟﻠﻐﺔ ﺍﳌﻼﻳﻮﻳﺔ ﻳﻜـﻮﻥ‬
‫ﻏﺎﻟﺒﹰﺎ ﺑﺘﻜﺮﺍﺭ ﺍﻟﻜﻠﻤﺔ ﺍﳌﻔﺮﺩﺓ ‪ ،122‬ﻭﻫﺬﺍ ﺍﳉﻤﻊ ﻻﻳﺘﻢ ﺇﻻ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﻜﻠﻤﺔ ﺍﲰﹰﺎ‪.‬‬

‫‪ - 119‬ﳏﻤﺪ ﺣﺴﻦ ﺑﺎﻛﻼ ﻭﺁﺧﺮﻭﻥ‪ ،‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ ﻋﻠﻢ ﺍﻟﻠﻐﺔ ﺍﳊﺪﻳﺚ‪ ،‬ﻣﻜﺘﺒﺔ ﻟﺒﻨﺎﻥ‪،1983 ،‬ﺹ‪.1:‬‬
‫‪Kamus Dewan ,1993:911. 120‬‬
‫‪Daftar Ejaan Rumi Bahasa Malaysia (1981:46) 121‬‬
‫‪ -122‬ﺩ‪ .‬ﺇﲰﺎﻋﻴﻞ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﺩﺭﺍﺳﺔ ﺗﻘﺎﺑﻠﻴﺔ ﺑﲔ ﺍﻟﻠﻐﺘﲔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﳌﻼﻳﻮﻳﺔ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﻟﺘﺮﻛﻴﺐ ﺍﻟﻨﺤﻮﻱ‪،‬ﺹ‪.30:‬‬
 ‫‪ISoIT‬‬ ‫‪- 32‬‬

‫ﺍﳍﺪﻑ ﺍﻟﺜﺎﱐ‪ :‬ﺍﻟﺘﻮﻛﻴﺪ‪ ،‬ﻣﺜﻞ‪ (Makan! makan!):‬ﺃﻱ ﹺﺯ ‪‬ﺩ ﰲ ﺍﻷﻛﻞ ﺃﻭ ﹸﻛ ﹾﻞ ﻛﺜﲑﹰﺍ‪.‬‬

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

‫‪See Muhani Abd.Gani , Mengeja Ejaan Rumi Dengan Betul , P.J , Penerbit Fajar Bakti Sdn Bhd, 123‬‬
‫‪1987:70-71.‬‬
‫ﳏﻤﺪ ﲞﲑ ﺍﳊﺎﺝ ﻋﺒﺪ ﺍﷲ ‪33 -‬‬
‫‪124‬‬
‫ﺃ‪ -‬ﺯﻳﺎﺩﺓ ﺳﺎﺑﻘﺔ )‪ Prefixes(an‬ﰲ ﻋﺠﺰ ﺍﻟﻔﻌﻞ ﻣﻊ ﺇﺿﺎﻓﺔ )‪ (pe‬ﰲ ﺻﺪﺭ ﺍﻟﻜﻠﻤﺔ ﻣﺜﻞ‪ :‬ﻓﻌﻞ‬
‫ﺐ‪ ،‬ﻭﺇﺫﺍ ﺃﺭﺩﻧﺎ ﻣﺼﺪﺭﹰﺍ ﻓﻼ ﺑﺪ ﻟﻨﺎ ﺃﻥ ﻧﻠﺤﻖ )‪(an‬ﰲ ﻋﺠﺰ ﺍﻟﻜﻠﻤﺔ ﰒ ﺇﺿﺎﻓﺔ ﻣﻘﻄﻊ )‪ (pe‬ﰲ‬ ‫)‪ (tulis‬ﹶﻛ‪‬ﺘ ‪‬‬
‫ﺻﺪﺭﻫﺎ‪ ،‬ﻓﺼﺎﺭ )‪ (Penulisan‬ﺃﻱ ‪‬ﻛﺘ‪‬ﺎﺑ ﹰﺔ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻣﻜﻮﻧـﺔ ﻣـﻦ )‪ (pe+nulis+an‬ﺃﺻـﻠﻬﺎ‬
‫ﺐ ﻛﻘﻮﻟﻨﺎ‪:‬‬‫)‪(Tulis‬ﺃﻱ ﹶﻛ‪‬ﺘ ‪‬‬
‫‪125‬‬
‫)‪(Penulisan surat itu dilakukan pagi hari‬‬
‫)ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﻛﺘﺒﺖ ﰲ ﺻﺒﺎﺡ ﺍﻟﻴﻮﻡ(‪.‬‬
‫ﺏ‪ -‬ﺯﻳﺎﺩﺓ ﻻﺣﻘﺔ‪ (an) 126‬ﰲ ﻋﺠﺰ ﺍﻟﻔﻌﻞ ﻣﻊ ﺇﺿﺎﻓﺔ )‪ (ke‬ﰲ ﺻﺪﺭﻩ ﻣﺜﻞ‪:‬‬
‫ﻓﻌﻞ)‪ (benar‬ﺍﺳﺘﺤﻖ‪ ،‬ﻭﺇﺫﺍ ﺃﺭﺩﻧﺎ ﻣﺼﺪﺭﹰﺍ ﻓﻼ ﺑﺪ ﻟﻨﺎ ﺃﻥ ﻧﻠﺤﻖ )‪ (an‬ﰲ ﻋﺠﺰ ﺍﻟﻜﻠﻤﺔ‪ ،‬ﰒ ﺇﺿﺎﻓﺔ‬
‫ﻣﻘﻄﻊ )‪ (ke‬ﰲ ﺻﺪﺭﻫﺎ‪ ،‬ﻓﺼﺎﺭ )‪ (ke+benar+an‬ﻭﻓﻌـﻞ )‪ (kesalahan)<--- (salah‬ﻭﻓﻌـﻞ‬
‫)‪ (kelewatan)<-- (lewat‬ﻭ ﻓﻌﻞ )‪ (kebesaran)<--- (besar‬ﺍﱁ‪...127‬‬
‫ﺍﳌﻌﲎ ﺍﻟﺜﺎﱐ‪ :‬ﺍﺳﻢ ﺍﻟﻔﺎﻋﻞ‪ ،‬ﻭﺗﺘﻢ ﺻﻴﻐـﺔ ﺍﺳﻢ ﺍﻟﻔﺎﻋﻞ ﰲ ﺍﻟﻠﻐﺔ ﺍﳌﻼﻳﻮﻳﺔ ﺑﺰﻳﺎﺩﺓ ﺍﳌﻘﻄـﻊ ]‪ [Pe‬ﰲ‬
‫‪128‬‬
‫ﺻﺪﻭﺭ ﺍﻷﻓﻌﺎﻝ‪ ،‬ﻣﺜﻞ ﻓﻌﻞ ]‪ [Potong‬ﺃﻱ ﻳﻘﻄﻊ‪ ،‬ﻭﺇﺫﺍ ﺃﺭﺩﻧﺎ ﺻﻴﻐﺔ ﺍﻟﻔﺎﻋﻞ ﻓﻴﻨﺒﻐﻲ ﻟﻨـﺎ ﺇﺿـﺎﻓﺔ‬
‫‪129‬‬
‫ﺍﳌﻘﻄﻊ ]‪ [Pe‬ﰲ ﺻﺪﺭ ﺍﻟﻜﻠﻤﺔ ﻓﺘﺼﲑ]‪ [Pemotong‬ﺃﻱ ﺍﻟ‪‬ﻤﻘﹾﻄﻊ ﻭﻫﻲ ﻣﻦ ﺃﺻﻞ ﻛﻠﻤﺔ )‪.(Potong‬‬
‫ﻭﰲ ﻣﺜﺎﻝ ﺁﺧﺮ ﻧﺮﻯ ﺃﻥ ﻓﻌﻞ )‪ (menang‬ﺃﻱ ﻳﻔﻮﺯ ﻳﺘﻐﲑ ﻣﻌﻨﺎﻩ ﺑﺴﺐ ﺍﻟﻼﺣﻘﺔ ﻭﻫﻲ ﺃﻥ ﻳﻠﺤـﻖ‬
‫ﺍﳌﻘﻄﻊ )‪ (Pe‬ﺇﱃ ﺍﻟﻔﻌﻞ ﺍﳌﺬﻛﻮﺭ ﻭﻳﺘﺤﻮﻝ ﺇﱃ ﻛﻠﻤﺔ )‪ (pemenang‬ﺃﻱ ﺍﻟﻔﺎﺋﺰ ﻭﺃﺻﻠﻬﺎ )‪(Pe+ menang‬‬
‫ﻭﻛﺬﻟﻚ ﰲ ﻛﻠﻤﺔ )‪ (main‬ﻳﻠﻌﺐ ﰒ ﻧﻀﻴﻒ ﻋﻠﻴﻬﺎ ﻣﻘﻄﻊ )‪ (Pe‬ﻓﺼﺎﺭ )‪ (Pe+Main‬ﺃﻱ )ﻻﻋـﺐ(‪،‬‬
‫ﻭﺧﻼﺻﺔ ﺍﻟﻘﻮﻝ ﻧﻘﻮﻝ ﺃﻥ ﲢﻮﻳﻞ ﺍﻟﻜﻠﻤﺎﺕ ﰲ ﺍﻟﻠﻐﺔ ﺍﳌﻼﻳﻮﻳﺔ ﻗﺪ ﺗﻜﻮﻥ ﺑﻨﻴﺘﻬﺎ ﻛﻤﺜﻞ ﺑﻨﺎﺀ ﺍﻟﻜﻠﻤﺎﺕ ﰲ‬
‫ﻼ ﺟﺪﹰﺍ ﻳﺼﻞ ﺇﱃ ﻏﺎﻳﺔ ﺍﻟﺴﻬﻮﻟﺔ‪.‬‬ ‫ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻣﻦ ﺍﻟﻔﻌﻞ ﺇﱃ ﺍﺳﻢ ﺍﻟﻔﺎﻋﻞ ﺃﻣﺮﹰﺍ ﺳﻬ ﹰ‬
‫ﺍﳋﺎﺻﻴﺔ ﺍﻟﺘﺎﺳﻌﺔ‪ :‬ﻋﺪﻡ ﻗﺒﻮﻝ ﺍﻹﻋﺮﺍﺏ‪ ،130‬ﻭﻣﻦ ﻣﻈﻬﺮ ﺍﻻﺧﺘﻼﻑ ﺍﻟﻮﺍﺿﺢ ﺑﲔ ﻫﺎﺗﲔ ﺍﻟﻠﻐـﺘﲔ‬
‫ﺃﻥ ﺃﺣﺪﺍﳘﺎ ﺗﺴﺘﻐﲏ ﺑﺎﻹﻋﺮﺍﺏ ﻭﺍﻷﺧﺮﻯ ﺗﺒﻌﺪ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻓﺎﻟﻌﺮﺑﻴﺔ ﺗﻌﺘﻤﺪ ﻣﻌﺎﻧﻴﻬﺎ ﻋﻠﻰ ﺍﻹﻋـﺮﺍﺏ ﺇﺫﺍ‬
‫ﺏ ﺟﺰ ٌﺀ ﻣﻦ ﻓﻬﻢ ﺍﳌﻌﲎ ﰲ ﺍﳉﻤﻠﺔ‪،‬‬‫ﺻﺢ ﺍﻹﻋﺮﺍﺏ ﻓﻴﻜﻮﻥ ﺍﳌﻌﲎ ﺻﺤﻴﺤﹰﺎ‪ ،‬ﺑﻞ ﻳﻘﻮﻝ ﺍﻟﻨﺤﺎﺀ ﻓﻬ ‪‬ﻢ ﺍﻹﻋﺮﺍ ﹺ‬
‫‪131‬‬
‫ﻭﻗﺎﻝ ﺍﻟﺪﻛﺘﻮﺭ ﳏﻤﻮ ﻓﻬﻤﻲ ﺣﺠﺎﺯﻱ " ﺍﻹﻋﺮﺍﺏ ﺟﺰﺀ ﻣﻦ ﻓﻬﻢ ﺍﳌﻌﲎ ﰲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ " ﻭﲨﻬﻮﺭ‬

‫‪ - 124‬ﺩ‪ .‬ﺇﲰﺎﻋﻴﻞ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﺩﺭﺍﺳﺔ ﺗﻘﺎﺑﻠﻴﺔ ﺑﲔ ﺍﻟﻠﻐﺘﲔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﳌﻼﻳﻮﻳﺔ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﻟﺘﺮﻛﻴﺐ ﺍﻟﻨﺤﻮﻱ‪،‬ﺹ‪.30:‬‬
‫‪Dewan Bahasa 1982:99 - 125‬‬
‫‪ - 126‬ﻋﺒﺪ ﺍﻟﺮﺍﺯﻕ ﺣﺴﻦ‪ ،‬ﺍﳌﻼﻣﺢ ﺍﳋﺎﺻﺔ ﻋﻦ ﺍﻟﻨﻈﺎﻡ ﰲ ﺍﻟﻠﻐﺘﲔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﳌﻼﻳﻮﻳﺔ‪ ،‬ﺹ‪.30-19 :‬‬
‫‪ - 127‬ﳌﺰﻳﺪ ﻣﻦ ﺍﳌﻌﺮﻓﺔ ﺭﺍﺟﻊ ﻛﺘﺎﺏ‪:‬‬
‫)‪(Dewan Bahasa ,Jurnal Pembinaan Dan Pengembangan Bahasa,Jilid 26 Bil Feb 1982 P:97-98‬‬
‫‪(Muhani Abd.Ghani 1987,P:81-87) - 128‬‬
‫‪(Dr.Abdullah Hassan , Rencana Linguistik , K.L D.B.P,1992:P:132-134) - 129‬‬
‫ﻼ ﳍـﺎ ﺭﺍﺑﻄـﺔ ﻗﻮﻳـﺔ‬
‫‪- 130‬ﺍﻋﻠﻢ ﺃﻥ ﺍﻟﻠﻐﺔ ﺍﳌﻼﻳﻮﻳﺔ ﻻﺗﻮﺟﺪ ﻓﻴﻬﺎ ﺣﺮﻛﺎﺕ ﲢﻜﻢ ﺩﻻﻟﺔ ﻣﻌﺎﱐ ﻛﻠﻤﺎ‪‬ﺎ‪ ،‬ﻓﺎﻟﻌﺮﺑﻴﺔ ﻣﺜ ﹰ‬
‫ﺐ ﻭ ﹶﺫ ‪‬ﻫﺐ‪ (‬ﺗﻈﻬﺮ ﺑﻴﻨﻬﻤﺎ ﻓﺮﻭﻕ ﻛﺒﲑﺓ‪.‬‬
‫ﺑﺎﳊﺮﻛﺎﺕ ﻓﻜﻠﻤﺔ ) ﹶﺫ ‪‬ﻫ ‪‬‬
‫‪ -131‬ﲤﺎﻡ ﺣﺴﺎﻥ‪ ،‬ﺍﻟﺘﻤﻬﻴﺪ ﰲ ﺍﻛﺘﺴﺎﺏ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻟﻐﲑ ﺍﻟﻨﺎﻃﻘﲔ ‪‬ﺎ‪ ،‬ﺹ‪.42:‬‬
 ‫‪ISoIT‬‬ ‫‪- 34‬‬

‫ﺍﻟﻨﺤﺎﺓ ﺃﻋﻄﻮﻩ ﻣﻦ ﺍﻷﳘﻴﺔ ﰲ ﺑﻴﺎﻥ ﺍﳌﻌﲎ ﺍﻟﻨﺤﻮﻱ ﻗﺪﺭﹰﺍ ﺩﻋﺎﻫﻢ ﺇﱃ ﺃﻥ ﻳﺮﺑﻄﻮﻩ ‪‬ﺬﺍ ﺍﳌﻌﲎ‪ ،‬ﻭﳚﻌﻠـﻮﻩ‬
‫ﻓﺮﻋﺎﹰﻟﻪ‪ ،‬ﺇﺫ ﻗﺎﻟﻮﺍ " ﺍﻹﻋﺮﺍﺏ ﻓﺮﻉ ﺍﳌﻌﲎ " ﻭﻣﻦ ﰒ ﳒﺪ ﺃﻥ ﻟﻜﻞ ﻛﻠﻤﺔ ﻣﻦ ﻛﻠﻤﺎ‪‬ﺎ ﻻ ﺗﺘﺒﺪﻝ ‪‬ﺎﻳﺘـﻬﺎ‬
‫ﲝﺴﺐ ﻭﻇﻴﻔﺔ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ﰲ ﺍﻟﺘﺮﺍﻛﻴﺐ‪ ،‬ﻭﺇﳕﺎ ﻫﻲ ﺗﻌﺘﻤﺪ ﻋﻠﻰ ﺇﺩﺭﺍﻙ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﱵ ﺗﻨـﺸﺄ ﻣـﻦ‬
‫ﺗﺮﺗﻴﺐ ﺍﻟﻜﻠﻤﺎﺕ ﺩﺍﺧﻞ ﺍﳉﻤﻠﺔ ﺍﻟﻮﺍﺣﺪﺓ ﺑﻞ ﺇ‪‬ﺎ ﺧﺎﻟﻴﺔ ﻣﻦ ﻋﻼﻣﺎﺕ ﺍﻹﻋﺮﺍﺏ‪ ،‬ﺍﻟﻜﻠﻤـﺎﺕ ﻓﻴﻬـﺎ ﻻ‬
‫ﳜﺘﻠﻒ ﺷﻜﻠﻬﺎ ﺳﻮﺍﺀ ﺩﺍﺧﻞ ﺍﻟﺘﺮﻛﻴﺐ ﺃﻡ ﺧﺎﺭﺟﻪ‪.‬‬
‫ﺑﻨﻴﺔ ﺍﻷﻓﻌﺎﻝ ﰲ ﺍﻟﻠﻐﺔ ﺍﳌﻼﻳﻮﻳﺔ‪:‬‬
‫ﻣﻦ ﺍﳌﻌﺮﻭﻑ ﺃﻥ ﺍﻟﻠﻐﺔ ﺍﳌﻼﻳﻮﻳﺔ ﲣﺘﻠﻒ ﻋﻦ ﺍﻟﻠﻐﺎﺕ ﺍﻷﺧﺮﻯ ﰲ ﺑﻨﺎﺀ ﺃﻓﻌﺎﳍﺎ ﻭﺗﻮﻇﻴﻒ ﻛﻠﻤﺎ‪‬ﺎ‪ ،‬ﺇﺫﺍ‬
‫ﻛﺎﻧﺖ ﺍﻟﻌﺮﺑﻴﺔ ﺗﺘﻌﺎﻣﻞ ﺑﺎﻹﺿﺎﻓﺔ ﻭﺍﳊﺬﻑ ﰲ ﺑﻨﺎﺀ ﺍﻟﻔﻌﻠﲔ ﺍﳌﻀﺎﺭﻉ ﻭﺍﻷﻣﺮ‪ ،‬ﻓﺈﻥ ﺍﳌﻼﻳﻮﻳﺔ ﺗﻌﺘﻤﺪ ﻋﻠﻰ‬
‫ﺍﻹﺿﺎﻓﺔ ﻓﻘﻂ ﰲ ﺑﻨﺎﺀ ﺃﻓﻌﺎﳍﺎ‪ ،‬ﻭﻫﻲ ﺇﺿﺎﻓﺔ ﺍﻟﻜﻠﻤﺔ ﺃﻭ ﻣﺎ ﻳﺴﻤﻰ ﺑﺈﳊﺎﻕ ﺍﻟﻜﻠﻤﺎﺕ ﺍﳋﺎﺻﺔ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ‬
‫ﺍﳌﻀﺎﺭﻉ ﻭﺍﳌﺎﺿﻲ ﻭﺍﻷﻣﺮ‪.‬‬
‫ﺍﻟﻨﻮﻉ ﺍﻷﻭﻝ‪ :‬ﺍﳌﺎﺿﻲ‪ ،‬ﻻ ﺗﻈﻬﺮ ﻫﺬﻩ ﺍﻟﻔﻜﺮﺓ ﰲ ﺍﻟﻠﻐﺔ ﺍﳌﻼﻳﻮﻳﺔ ﻋﻦ ﻃﺮﻳﻖ ﺍﻻﺷـﺘﻘﺎﻕ‪ ،‬ﺑـﻞ ﺃﻥ‬
‫ﺍﻟﻔﻌﻞ ﺍﳌﺎﺿﻲ ﰲ ﺍﻟﻠﻐﺔ ﺍﳌﻼﻳﻮﻳﺔ ﻳﺘﻢ ﻋﻦ ﻃﺮﻳﻖ ﺇﺿﺎﻓﺔ ﺃﻟﻔﺎﻅ ﺃﺧﺮﻯ ﺃﻭ ﺇﳊﺎﻕ ﺍﻷﻟﻔـﺎﻅ ﺍﻟﺪﺍﻟـﺔ ﺇﱃ‬
‫ﺍﳌﺎﺿﻲ‪:‬‬
‫‪132‬‬
‫ﺃ‪) : (telah) -‬ﺗ ‪‬ﻢ( ﻣﺜﻞ‪:‬‬
‫)‪(Ahmad telah bangun‬‬
‫ﺕ‪) 1/‬ﺃﲪﺪ‪ +telah+‬ﺍﺳﺘﻴﻘﻆ(‪.‬‬
‫ﺕ‪) 2/‬ﺍﺳﺘﻴﻘﻆ ﺃﲪﺪ(‪.‬‬
‫ﺏ‪) :(Sudah)-‬ﺃﻛﹶﻤﻞ( ﻣﺜﻞ‪:‬‬
‫)‪.(Hisham sudah makan‬‬
‫ﺕ‪) 1/‬ﻫﺸﺎﻡ‪ +sudah+‬ﺃﻛﻤﻞ(‪.‬‬
‫ﺕ‪) 2/‬ﺃﻛﻞ ﻫﺸﺎﻡ ﺍﻟﻄﻌﺎﻡ(‪.‬‬
‫)‪(Dia sudah sembahyang Magrib pada waktunya‬‬
‫ﺕ‪) 1/‬ﻫﻮ‪ +sudah+‬ﻣﻦ ﺻﻼﺓ ﺍﳌﻐﺮﺏ ﰲ ﻭﻗﺘﻬﺎ(‪.‬‬
‫‪133‬‬
‫ﺝ‪ (Selesai) -‬ﺃﻱ ﻳﻨﺘﻬﻲ‪.‬‬
‫)‪.(Pelajar-pelajar itu selesai membaca buku‬‬
‫ﺕ‪) 1/‬ﻫﺆﻻﺀ ﺍﻟﻄﻼﺏ‪ +selesai+‬ﻗﺮﺍﺀﺓ ﺍﻟﻜﺘﺐ(‪.‬‬
‫ﺕ‪) 2/‬ﻫﺆﻻﺀ ﺍﻟﻄﻼﺏ ﺍﻧﺘﻬﻮﺍ ﻣﻦ ﻗﺮﺍﺀﺓ ﺍﻟﻜﺘﺐ(‪.‬‬
‫ﻭﰲ ﺿﻮﺀ ﲢﻠﻴﻞ ﺗﻠﻚ ﺍﻷﻣﺜﻠﺔ ﻻﺣﻈﻨﺎ ﺃﻥ ﺃﻟﻔﺎﻅ )‪ (telah‬ﻭ )‪ (sudah‬ﻭ )‪ (selesai‬ﻛﻠﻬﺎ ﺗﺪﻝ ﻋﻠﻰ‬
‫ﻣﻌﲎ ﺍﳌﺎﺿﻲ‪ ،‬ﻭﺍﳌﻔﺮﻭﺽ ﺃﻥ ﻧﻘﻮﻝ ﻣﺜﻞ ﺍﳉﻤﻠﺔ )ﺕ‪2/‬ﺃ‪ ،‬ﺕ‪2/‬ﺏ‪،‬ﺕ‪2/‬ﺝ(؛ ﻷﻥ ﺍﻷﻓﻌﺎﻝ )ﺍﺳﺘﻴﻘﻆ(‬

‫‪(Kamus Dewan 1993: P:1317) - 132‬‬

‫‪ - 133‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،1993 ،‬ﺹ‪.1317:‬‬
‫ﳏﻤﺪ ﲞﲑ ﺍﳊﺎﺝ ﻋﺒﺪ ﺍﷲ ‪35 -‬‬

‫ﻭ )ﺗﻨﺎﻭﻝ( ﻭ )ﺍﻧﺘﻬﻰ( ﲨﻴﻌﻬﺎ ﻳﺸﲑ ﺇﱃ ﺍﻟﺪﻻﻟﺔ ﺍﻟﺰﻣﻨﻴـﺔ ﺍﳌﺎﺿـﻴﺔ ﻭﻟﻜﻨـﻬﺎ ﲢﺘـﺎﺝ ﺇﱃ ﺍﻷﻓﻌـﺎﻝ‬
‫ﺍﳌﺴﺎﻋﺪﺓ‪.134‬‬
‫ﻭﻟﻜﻦ ﻋﻨﺪﻣﺎ ﻧﻨﻈﺮ ﺇﱃ ﺍﻷﺳﺎﻟﻴﺐ ﺍﳌﻼﻳﻮﻳﺔ ﳒﺪ ﺃﻥ ﺍﻟﺘﺮﲨﺔ ﺍﻟﺼﺤﻴﺤﺔ ﻻﺑـﺪ ﺃﻥ ﺗﻜـﻮﻥ ﻣﺜـﻞ‪:‬‬
‫)ﺕ‪1/‬ﺃ‪ ،‬ﺕ‪1/‬ﺏ‪ ،‬ﺕ‪1/‬ﺝ( ﰲ ﻛﻞ ﻣﻦ ﺍﻷﻣﺜﻠﺔ ﺍﻟﺴﺎﺑﻘﺔ ﻭﳌﺎﺫﺍ ؟ ؛ ﻷﻥ ﺍﳌﻼﻳﻮﻳﺔ ﻟﻴﺲ ﻓﻴﻬﺎ ﺍﻟﻔﻌـﻞ‬
‫ﺍﳋﺎﺹ ﻟﻠﺪﻻﻟﺔ ﻋﻠﻰ ﺍﻟﺰﻣﻦ ﺍﳌﻌﲔ‪.‬‬
‫ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﱐ‪:‬ﺍﳌﻀﺎﺭﻉ‪ ،‬ﺇﻥ ﺍﻟﻠﻐﺔ ﺍﳌﻼﻳﻮﻳﺔ ﻻ ﺗﺪﻝ ﻋﻠﻰ ﺍﻟﺰﻣﻦ ﺍﳌﻌﲔ ﺳـﻮﺍﺀ ﻛـﺎﻥ ﻣﺎﺿـﻴﺎ ﺃﻡ‬
‫ﻣﻀﺎﺭﻋﺎ‪ ،‬ﺑﻞ ﻻﺗﻮﺟﺪ ﻫﺬﻩ ﺍﻟﻔﻜﺮﺓ ﺃﺻﻼ ﰲ ﻫﺬﻩ ﺍﻟﻠﻐﺔ‪ ،‬ﻓﻬﻲ ﺑﻄﺒﻴﻌﺘﻬﺎ ﺗﺘﻢ ﻭﻓﻖ ﺍﻟﻔﻌﻠﲔ‪ ،‬ﳘﺎ‪:‬‬
‫ﺃ – )‪) = (akan‬ﺳﻮﻑ( ﻭ )ﺱ(‪.‬‬
‫‪135‬‬
‫)‪(Dia akan datang‬‬
‫ﺕ‪) 1/‬ﻫﻮ‪ + akan+‬ﻳﺄﰐ(‪.‬‬
‫ﺕ‪) 2/‬ﻫﻮ ﺳﻴﺄﺗﻰ(‪.‬‬
‫‪136‬‬
‫ﺏ‪) = (Sedang) -‬ﳊﺎﻝ( ﻣﺜﻞ‪:‬‬
‫)‪(Guru itu sedang membaca buku-buku di perpustakaan‬‬
‫ﺕ‪) 1/‬ﺃﺳﺘﺎﺫ ﻫﺬﺍ ﻗﺮﺃ ﺍﻟﻜﺘﺐ ﰲ ﺍﳌﻜﺘﺒﺔ(‪.‬‬
‫ﺕ‪) 2/‬ﻫﺬﺍ ﺍﻷﺳﺘﺎﺫ ﻳﻘﺮﺃ ﺍﻟﻜﺘﺐ ﰲ ﺍﳌﻜﺘﺒﺔ(‪.‬‬
‫ﻭﰲ ﺿﻮﺀ ﺍﻟﺘﺤﻠﻴﻞ ﳍﺬﻳﻦ ﺍﳌﺜﺎﻟﲔ ﻧﺮﻯ ﺃ‪‬ﻤﺎ ﻳﺪﻻﻥ ﻋﻠﻰ ﺍﳌﻀﺎﺭﻉ ﻭﻳـﺴﺘﺨﺪﻣﺎﻥ ﺍﻟﻔﻌﻠـﲔ‬
‫ﺍﳌﺴﺎﻋﺪﻳﻦ ﺃﺣﺪﳘﺎ )‪ (akan‬ﻟﻠﻤﺴﺘﻘﺒﻞ ﺍﻟﺒﻌﻴﺪ ﻭﺍﻵﺧﺮ )‪ (sedang‬ﻟﻠﻤﺴﺘﻘﺒﻞ ﺍﻟﻘﺮﻳﺐ ﻭﻫﺬﺍﻥ ﺍﻟﻔﻌـﻼﻥ‬
‫ﻳﻌﻤﻼﻥ ﻋﻤﻞ ﺍﻟﺰﻣﻦ ﺍﳌﺴﺘﻘﺒﻞ‪ ،‬ﻓﺈﺫﺍ ﺃﺭﺩﻧﺎ ﺃﻥ ﳒﻌﻞ ﺍﳌﺎﺿﻲ ﻣﻀﺎﺭﻋﺎ ﺃﻭ ﺃﻣﺮﹰﺍ ﻳﻨﺒﻐﻲ ﻟﻨﺎ ﺃﻥ ﻧﻀﻴﻒ ﻓﻌﻼ‬
‫ﻣﺴﺎﻋﺪﺍ )‪ (auxiliary‬ﻷﻥ ﺍﻷﻓﻌﺎﻝ ﰲ ﺍﳌﻼﻳﻮﻳﺔ ﻻ ﺗﺴﺘﻘﻴﻢ ﻣﻌﺎﻧﻴﻬﺎ ﺇﻻ ﺑﺪﺧﻮﻝ ﻫﺬﻩ ﺍﻷﻓﻌﺎﻝ‪.‬‬
‫ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻷﻣﺮ‪ ،‬ﺍﺧﺘﻠﻔﺖ ﺍﳌﻼﻳﻮﻳﺔ ﻋﻦ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﺗﻨﺴﻴﻖ ﺃﺳﺎﻟﻴﺐ ﺍﻷﻣﺮ‪ ،‬ﻭﻗﺪ ﰎ ﺑﻨﺎﺀ ﺍﻷﻣﺮ‬
‫ﻋﻦ ﻃﺮﻳﻖ ﺇﺿﺎﻓﺔ ﺍﻟﻜﻠﻤﺔ ﻋﻠﻰ ﺍﻟﻜﻠﻤﺔ ﺍﻷﺧﺮﻯ ﻓﻜﻠﻤﺔ )ﺫﻫﺐ( ﺗﺘﺤﻮﻝ ﺇﱃ )ﺍﺫﻫﺐ( ﺣﻴﺚ ﺯﻳـﺎﺩﺓ‬
‫ﺍﻷﻟﻒ ﰲ ﺍﻷﻣﺮ‪ ،‬ﻭﻗﺪ ﻳﺘﻢ ﻋﻦ ﻃﺮﻳﻖ ﺣﺬﻑ ﺍﳊﺮﻭﻑ ﺇﺫ ﺃﻥ ﻷﻣﺮ ﰲ ﺍﻟﻌﺮﺑﻴﺔ ﻗﺪ ﺗﻨﻘﺺ ﺑﻌﺾ ﺍﳊﺮﻑ‬
‫ﺐ(‬
‫ﰲ ﻣﺜﻞ ﻛﻠﻤﺔ )ﹶﻗ ﹾﺎ ﹶﻝ( ﻳﺘﺤﻮﻝ ﺇﱃ )ﹸﻗ ﹾﻞ( ﺃﻭ )ﹶﻗ ﹾﺎ ‪‬ﻡ( ﲢﻮﻟﺖ ﺇﱃ )ﹸﻗ ‪‬ﻢ( ﻭ)ﹶﺃ ﹶﻛ ﹶﻞ( ﲢﻮﻟﺖ ﺇﱃ ) ﹸﻛ ﹾﻞ( ﻭ) ‪‬ﻭﹶﺛ ‪‬‬
‫ﺐ( ﻭﻫﻠﻢ ﺟﺮﺍ‪.‬‬ ‫ﲢﻮﻟﺖ ﺇﱃ )‪‬ﺛ ‪‬‬
‫ﻣﻨﺎﻗﺸﺔ ﺍﻟﻨﺘﺎﺋﺞ‬
‫ﻭﻣﻦ ﺧﻼﻝ ﺍﺳﺘﻌﺮﺍﺽ ﻧﺘﺎﺋﺞ ﺍﻟﺪﺭﺍﺳﺔ ﻳﺘﺒﲔ ﺃﻥ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴـﺔ ﻭﺍﳌﻼﻳﻮﻳـﺔ ﺗـﺸﺘﺮﻙ ﰲ ﺑﻌـﺾ‬
‫ﺍﳋﺼﺎﺋﺺ ﻛﺎﻻﺷﺘﻘﺎﻕ ﻭﺍﻟﻨﺤﺖ ﻭﺍﻻﻗﺘﺮﺍﺽ ﻭﺍﻟﻨﺤﺖ ﻭﺍﳌﺮﻛﺐ ﺍﳌﺰﺟﻰ ﻛﻤﺎ ﺗـﺸﺘﺮﻙ ﺍﻟﻠﻐﺘـﺎﻥ ﰲ‬
‫ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻠﻮﺍﺣﻖ ﻭﺍﻟﺰﻭﺍﺋﺪ ﰲ ﺯﻳﺎﺩﺓ ﻣﻌﺎﱐ ﺍﻟﻜﻠﻤﺎﺕ ﻭﺃﺳﻠﻮﺏ ﺍﻟﺘﻜﺮﺍﺭ ﻳﻔﻴﺪ ﺍﻟﺘﻮﻛﻴﺪ ﰲ ﻛﻞ ﻣـﻦ‬
‫‪ - 134‬ﻳﺮﻯ ﺍﻟﻌﻠﻤﺎﺀ ﺃﻥ ﺍﳌﻘﺼﻮﺩ ‪‬ﺬﻩ ﺍﻷﻓﻌﺎﻝ ﻫﻲ ﺍﻷﻓﻌﺎﻝ ﺍﻟﺘﻜﻤﻴﻠﻴﺔ ﻹﻛﻤﺎﻝ ﺍﳌﻌﲎ ﰲ ﺍﳉﻤﻠﺔ‪.‬‬
‫‪(Pitsamai Intarachat 1987:87)- 135‬‬
‫‪(Kamus Dewan ,Edisi Baru ,1993 P:1129) - 136‬‬
 ‫‪ISoIT‬‬ ‫‪- 36‬‬

‫ﺍﻟﻠﻐﺘﲔ‪ ،‬ﺗﻮﺟﺪ ﻛﺜﺮﺓ ﺍﻷﻟﻔﺎﻅ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﺍﻟﻠﻐﺔ ﺍﳌﻼﻳﻮﻳﺔ‪ ،‬ﺍﻻﺷﺘﻘﺎﻕ ﺟﺰﺀ ﻣﻦ ﻋﻤﻠﻴﺔ ﺗﻮﺳﻴﻊ ﺍﻟﻜﻠﻤـﺎﺕ‬
‫ﰲ ﺍﻟﻠﻐﺘﲔ‪ ،‬ﺇﻻ ﺃﻥ ﺍﻟﻌﺮﺑﻴﺔ ﺃﻛﺜﺮ ﺍﺗﺴﺎﻋﹰﺎ ﺑﻴﻨﻤﺎ ﺗﺸﺘﻖ ﺍﳌﻼﻳﻮﻳﺔ ﺇﱃ ﺛﻼﺛﺔ ﻛﻠﻤﺎﺕ ﻓﻘﻂ‪.‬‬
‫ﻛﻤﺎ ﺗﺒﲔ ﻣﻦ ﺧﻼﻝ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ ﺃﻳﻀﹰﺎ ﺃ‪‬ﺎ ﺗﻮﺟﺪ ﻇﺎﻫﺮﺓ ﺍﻹﻋﺮﺍﺏ ﰲ ﺍﻟﻌﺮﺑﻴﺔ ﻭﻻ ﺗﻮﺟﺪ ﻫـﺬﻩ‬
‫ﺍﻟﻈﺎﻫﺮﺓ ﰲ ﺍﻟﻠﻐﺔ ﺍﳌﻼﻳﻮﻳﺔ ﻭﺍﻟﻌﺮﺑﻴﺔ ﺗﺴﺘﺨﺪﻡ ﺍﻟﺰﻭﺍﺋﺪ ﰲ ﺑﻨﺎﺀ ﻛﻠﻤﺎ‪‬ﺎ ﺑﻴﻨﻤﺎ ﺗﺴﺘﺨﺪﻡ ﺃﻟﻔـﺎﻅ ﺧﺎﺻـﺔ‬
‫ﻟﻠﺪﻻﻟﺔ ﻋﻠﻰ ﺑﻨﺎﺀ ﻛﻠﻤﺎﺕ ﺍﳌﻼﻳﻮﻳﺔ‪ .‬ﺃﻣﺎ ﺃﺳﻠﻮﺏ ﺍﻻﺧﺘﺼﺎﺭ )‪ (Acronym‬ﻏﲑ ﻣﻌﺮﻭﻑ ﰲ ﺍﻷﺳﺎﻟﻴﺐ‬
‫ﺍﻟﻌﺮﺑﻴﺔ ﺑﻞ ﻻ ﺗﻮﺟﺪ ﻫﺬﻩ ﺍﻟﻔﻜﺮﺓ ﺃﺻﻼ‪ ،‬ﻭﻟﻜﻨﻪ ﻳﺴﺘﺨﺪﻡ ﰲ ﲨﻴﻊ ﺍﳌﻮﺍﻗﻒ ﺍﻟﻠﻐﻮﻳﺔ ﰲ ﺍﻟﻠﻐﺔ ﺍﳌﻼﻳﻮﻳﺔ‪.‬‬
‫ﺇﻥ ﻓﻜﺮﺓ ﺍﻟﺰﻳﺎﺩﺓ ﰲ ﺍﻟﻠﻐﺔ ﺍﳌﻼﻳﻮﻳﺔ ﺗﻌﲏ ﻳﻬﺎ ﺯﻳﺎﺩﺓ ﺍﻟﻜﻠﻤﺔ ﻋﻠﻰ ﺍﻟﻜﻠﻤﺔ ﺍﻷﺻﻠﻴﺔ ﰲ ﺃﺑﻨﻴﺔ ﺻـﻴﻐﺔ‬
‫ﺍﻷﻣﺮ ﻓﻜﻠﻤﺔ )‪) (Makan‬ﺃﻛﻞ( ﲢﻮﻟﺖ ﺇﱃ ﻛﻠﻤﺔ )‪ (Sila makan‬ﺃﻱ ﹸﻛ ﹾﻞ ﺣﱴ ﳛـﺼﻞ ﺍﳌﻌـﲎ ﺇﱃ‬
‫ﺍﻷﻣﺮ‪ .‬ﺃﻣﺎ ﰲ ﺍﻟﻌﺮﺑﻴﺔ ﻓﻜﺎﻧﺖ ﻓﻜﺮﺓ ﺍﻟﺰﻳﺎﺩﺓ ﻭﺍﺿﺤﺔ ﻭﻫﻲ ﺯﻳﺎﺩﺓ ﺍﳊﺮﻭﻑ ﻋﻠﻰ ﺍﻷﻓﻌﺎﻝ ﻓﻜﻠﻤﺔ ﺧﺮﺝ‬
‫ﺃﺣﻴﺎﻧﺎ ﲢﺬﻑ ﺍﳊﺮﻭﻑ ﺍﻷﺻﻠﻴﺔ ﰲ ﺍﻟﻠﻐـﺔ ﺍﻟﻌﺮﺑﻴـﺔ‬ ‫ﲢﻮﻝ ﺇﱃ ﳜﺮﺝ‪ ،‬ﺃﺣﺮﺝ‪ ،‬ﺍﺳﺘﺨﺮﺝ ﺇﱁ‪ ،‬ﻭ‬
‫ﻭﺗﺰﻳﺪ ﰲ ﺣﲔ ﺁﺧﺮ ﻭﺫﻟﻚ ﻟﺒﻨﺎﺀ ﺃﺳﻠﻮﺏ ﺍﻷﻣﺮ ﻭﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ ﻛﻠﻤﺔ )ﺃﻛﻞ ﻭ ﺫﻫﺐ( ﺃﻱ )ﻛـﻞ‬
‫ﺍﺫﻫﺐ( ﻛﻤﺎ ﻳﻨﻘﺴﻢ ﺍﻟﺘﻜﺮﺍﺭ ﺇﱃ ﻟﻔﻈﻲ ﻭﻣﻌﻨﻮﻱ ﻫﺬﺍ ﰲ ﺍﻟﻌﺮﺑﻴﺔ ﺃﻣﺎ ﰲ ﺍﳌﻼﻳﻮﻳﺔ ﺍﻟﺘﻜﺮﺍﺭ ﻟﻠﺪﻻﻟﺔ ﻋـﻞ‬
‫ﺍﳉﻤﻊ ﻭﺍﻟﺘﻮﻛﻴﺪ‪.‬‬
‫ﺃﻣﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻛﻴﻔﻴﺔ ﺗﻌﻠﻴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻣﺴﺘﻌﻴﻨﹰﺎ ﲞﺼﺎﺋﺺ ﺍﻟﻠﻐﺘﲔ‪ ،‬ﳝﻜﻨﻨﺎ ﺍﻹﺳﺘﻔﺎﺩﺓ ﻣﻨﻬﺎ ﰲ ﺇﺟﺎﺩﺓ‬
‫ﺍﻟﺘﻌﻠﻴﻢ‪ ،‬ﻭﻳﺒﺪﺃ ﺑﺎﳌﺮﺣﻠﺔ ﺍﻷﻭﱃ ﻭﻫﻲ ﺣﺼﺮ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ ﺍﳌﺴﺘﺨﺪﻣﺔ ﰲ ﺍﻟﻠﻐﺔ ﺍﳌﻼﻳﻮﻳﺔ ﻧﻄﻘﹰﺎ ﻣﻌﻴﻨﹰﺎ‪،‬‬
‫ﰒ ﻳﻄﻠﺐ ﻣﻦ ﺍﻟﺪﺍﺭﺳﲔ ﺗﺮﲨﺔ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﱵ ﻓﻬﻤﻬﺎ ﻫﻮ ﺇﱃ ﻟﻐﺘﻪ ﺍﻷﻡ‪ ،‬ﻭﺇﺫﺍ ﲤﻜﻦ ﺍﻟﺪﺍﺭﺳـﻮﻥ ﻣـﻦ‬
‫ﺍﻟﺘﺮﲨﺔ‪ ،‬ﻧﻄﻠﺐ ﻣﻨﻬﺎ ﻟﻜﻲ ﺗﻀﻊ ﺗﻠﻚ ﺍﻟﻜﻠﻤﺎﺕ ﺍﳌﻔﻬﻮﻣﺔ ﻋﻨﺪﻫﻢ ﰲ ﺍﳉﻤﻞ ﺍﳌﻔﻴﺪﺓ‪ ،‬ﻭﺑﻌﺪ ﺫﻟﻚ ﻳﻄﻠﺐ‬
‫ﻣﻦ ﺍﳌﺘﻌﻠﻢ ﺇﺿﺎﻓﺔ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﱵ ﺗﺘﺼﻞ ﺑﺎﻟﻜﻠﻤﺔ ﺍﻷﺧﺮﻯ ﺣﱴ ﺗﻜﻮﻥ ﺍﳉﻤﻠﺔ ﻣﻔﻬﻮﻣﺔ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﳌﺮﺣﻠﺔ ﺍﻷﺧﺮﻯ ﻓﺈﱐ ﺃﺭﻯ ﺃﻧﻪ ﳚﺐ ﻋﻠﻰ ﻛﻞ ﻣﻦ ﻳﻔﻬﻢ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﳌﻼﻳﻮﻳـﺔ ﺃﻥ ﻳـﺴﺘﻌﲔ‬
‫ﺑﺎﻷﻟﻔﺎﻅ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺸﺎﺋﻌﺔ ﰲ ﺍﻟﻠﻐﺔ ﺍﳌﻼﻳﻮﻳﺔ ﰲ ﺗﻜﻮﻳﻦ ﺍﳉﻤﻞ‪،‬ﻭﻣﻦ ﺍﻷﻓﻀﻞ ﺃﻥ ﻳﺒﺪﺃ ﺑﺎﻟﻜﻠﻤﺎﺕ ﺍﻷﺳﻬﻞ‬
‫ﻼ ﻧﺄﰐ ﺍﳉﻤﻠﺔ ﺍﳌﺒﺪﻭﺀﺓ ﺑﻜﻠﻤﺔ )ﻣﺴﺠﺪ(‪ ،‬ﻓﻨﻘـﻮﻝ‪) :‬ﺫﻫـﺐ‬ ‫ﰒ ﻳﻨﺘﻘﻞ ﺇﱃ ﺍﻟﺴﻬﻞ ﻭﺇﱃ ﺍﻟﺼﻌﺐ‪ .‬ﻓﻤﺜ ﹰ‬
‫ﺃﲪﺪ ﺇﱃ ﺍﳌﺴﺠﺪ(‪ ،‬ﻭ )ﺭﺟﻊ ﺃﲪﺪ ﻣﻦ ﺍﳌﺴﺠﺪ( ﻓﺎﻟﻜﻠﻤﺔ ﺍﻟﱵ ﺗﻘﻊ ﻓﻴﻬﺎ ﻣﺸﻜﻼﺕ ﻟﺪﻯ ﺍﳌﺘﻌﻠﻢ ﻫﻲ‬
‫)ﺭﺟﻊ ﻭﺫﻫﺐ( ﻭﺣﺮﰲ )ﻣﻦ ﻭ ﺇﱃ(‪ ،‬ﻟﻜﻦ ﻓﻴﻤﺎ ﺃﻋﺘﻘﺪ ﺇﻧﻪ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﺘﺼﻮﺭ ﺗﺼﻮﹰﺍ ﺫﻫﻨﻴﹰﺎ ﲟﺠـﺮﺩ‬
‫ﻓﻬﻤﻪ ﻟﻜﻠﻤﺔ )ﺍﳌﺴﺠﺪ(‪ ،‬ﻭﰲ ﻣﺜﺎﻝ ﺁﺧﺮ ﻛﻠﻤﺔ )ﺭﻣﻀﺎﻥ(‪ ،‬ﻧﺄﰐ ﺑﺎﳉﻤﻠﺔ ﺍﻷﺧﺮﻯ‪ ،‬ﻣﺜـﻞ )ﰲ ﻟﻴـﺎﱄ‬
‫ﺭﻣﻀﺎﻥ ﻳﺬﻫﺐ ﺍﻟﻨﺎﺱ ﺇﱃ ﺍﳌﺴﺠﺪ ﻟﺼﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ( ﻧﺮﻯ ﰲ ﻣﺜﻞ ﻫﺬﻩ ﺍﳉﻤﻠﺔ ﺃﻳﻀﹰﺎ ﺍﳌﺘﻌﻠﻢ ﺳـﻴﺪﺭﻙ‬
‫ﻷﻥ ﻭﺟﻮﺩ ﺍﻟﺮﺑﻂ ﺑﲔ ﺍﻟﻜﻠﻤﺎﺕ ﻓﻜﻠﻤﺎﺕ ﺭﻣﻀﺎﻥ ﻭﺍﳌﺴﺠﺪ‪ ،‬ﻭﺍﻟﺘﺮﺍﻭﻳﺢ ﻣﻦ ﺍﻷﻟﻔﺎﻅ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺪﺧﻴﻠﺔ‬
‫ﺍﳌﻌﺮﻭﻓﺔ ﻭﺍﳌﺴﺘﻌﻤﻠﺔ ﰲ ﺍﻟﻠﻐﺔ ﺍﳌﻼﻳﻮﻳﺔ‪.‬‬
‫ﺍﻟﺘﻮﺻﻴﺎﺕ‪:‬‬
‫ﻟﻌﻞ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ ﺗﻜﻮﻥ ﻗﺪ ﻛﺸﻔﺖ ﻋﻦ ﺣﻘﺎﺋﻖ ﻣﻌﻴﻨﺔ ﺍﻟﱵ ﻳﻨﺒﻐﻲ ﺃﻥ ﻧﻠﺘﻔﺖ ﺇﻟﻴﻬﺎ ﺍﻟﺪﺍﺭﺳـﻮﻥ‬
‫ﺍﳌﻼﻳﻮﻳﻮﻥ ﺃﻭ ﻣﻦ ﻳﺮﻏﺐ ﰲ ﺩﺭﺍﺳﺔ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﳓﻦ ﻋﻨﺪﻣﺎ ﻧﻀﻊ ﺑﺮﻧﺎﳎﹰﺎ ﺃﻭ ﻧﺼﻤﻢ ﻣﻨﻬﺠﹰﺎ ﻟﺘﻌﻠﻴﻢ‬
‫ﳏﻤﺪ ﲞﲑ ﺍﳊﺎﺝ ﻋﺒﺪ ﺍﷲ ‪37 -‬‬

‫ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻛﻠﻐﺔ ﺛﺎﻧﻴﺔ ﰲ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﻏﲑ ﺍﻟﻌﺮﺑﻴﺔ ﻛﺎﳌﻼﻳﻮﻳﺔ ﻭﺍﻟﻌﺮﺑﻴﺔ ﻳﻨﺒﻐﻲ ﻣﺮﺍﻋﺎﺓ ﺍﻷﻣﻮﺭ‬
‫ﺍﻵﺗﻴﺔ‪:‬‬
‫‪ .1‬ﻳﻨﺒﻐﻲ ﺍﻻﻫﺘﻤﺎﻡ ﺑﺪﺭﺍﺳﺔ ﺧﺼﺎﺋﺺ ﺍﻟﻠﻐﺔ ﺍﳌﻼﻳﻮﻳﺔ ﻷ‪‬ﺎ ﻟﻦ ﺗﻜﻦ ﻭﺍﺿﺤﺔ ﻛﻤﺎ ﻭﺻﻠﺖ ﺇﻟﻴﻨـﺎ‬
‫ﺧﺼﺎﺋﺺ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪.‬‬
‫‪ .2‬ﺍﻟﻌﻨﺎﻳﺔ ‪‬ﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ ﲤﻬﺪ ﻃﺮﻳﻘﺔ ﻣﻴﺴﺮﺓ ﻟﺪﻯ ﺍﳌﺘﻌﻠﻤﲔ ﺍﳌﻼﻳﻮﻳﲔ ﰲ ﺩﺭﺍﺳﺔ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴـﺔ‬
‫ﻭﺫﻟﻚ ﺑﺎﻟﺮﺟﻮﻉ ﺇﱃ ﺧﺼﺎﺋﺼﻬﺎ ﻭﺷﺮﻭﻃﻬﺎ ﰲ ﺗﺮﻛﻴﺐ ﺍﳉﻤﻞ‪.‬‬
‫‪ .3‬ﺍﻹﺳﺘﻔﺎﺩﺓ ﻣﻦ ﺍﻟﺘﺸﺎﺑﻪ ﺑﲔ ﺍﻟﻠﻐﺘﲔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﳌﻼﻳﻮﻳﺔ ﰲ ﺍﻟﺘﻌﻠﻴﻢ ﺃﻣـﺮ ﺿـﺮﻭﺭﻱ‪ ،‬ﻭﺫﻟـﻚ‬
‫ﺑﺎﺳﺘﺨﺪﺍﻡ ﺍﻷﻟﻔﺎﻅ ﺍﳌﻘﺘﺮﺿﺔ‪.‬‬
‫‪ .4‬ﺍﻟﻌﻨﺎﻳﺔ ‪‬ﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ ﺃﻣﺮ ﻣﻬﻢ ﺟﺪﹰﺍ ﻷ‪‬ﺎ ﺗﻌﲔ ﺍﻟﺪﺍﺭﺳﲔ ﺍﻟﺘﻌﺮﻑ ﻋﻠـﻰ ﻣـﻮﺍﻃﻦ ﺍﳋﻄـﺄ‬
‫ﻭﺍﻟﺼﻮﺍﺏ ﰲ ﺗﻌﻠﻤﻬﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﻣﻦ ﰒ ﺗﻌﻄﻲ ﻓﻜﺮﺓ ﻋﺎﻣﺔ ﻟﻠﻌـﺮﺏ ﻭﻏﲑﻫـﻢ ﻣـﻦ‬
‫ﺍﻷﺟﺎﻧﺐ ﰲ ﺗﻌﻠﻢ ﺍﻟﻠﻐﺔ ﺍﳌﻼﻳﻮﻳﺔ ﰲ ﺃﺳﺮﻉ ﻭﻗﺖ ﳑﻜﻦ ﺇﺫﺍ ﻓﻬﻤﻮﺍ ﻗﻮﺍﻋﺪﻫﺎ ﻭﺧﺼﺎﺋﺼﻬﺎ‪.‬‬
‫‪ .5‬ﳝﻜﻦ ﺗﻘﺴﻴﻢ ﺟﻮﺍﻧﺐ ﺍﻻﺗﻔﺎﻕ ﻭﺟﻮﺍﻧﺐ ﺍﻻﺧﺘﻼﻑ ﺑﲔ ﺍﻟﻠﻐﺘﲔ ﻓﻴﻤﺎ ﳜﺺ ﺗﻌﻠـﻴﻢ ﺍﻟﻠﻐـﺔ‬
‫ﺍﻟﻌﺮﺑﻴﺔ ﻛﻠﻐﺔ ﺛﺎﻧﻴﺔ‪.‬‬
‫‪ .6‬ﺍﶈﺎﻭﻟﺔ ﺇﱃ ﺍﺳﺘﺨﺪﺍﻡ ﺃﺳﻠﻮﺏ ﺍﻻﺧﺘﺼﺎﺭ ﰲ ﺍﻟﻠﻐﺔ ﻛﻤﺎ ﻳﺴﺘﺨﺪﻣﻪ ﺍﻟﻨﺎﺱ ﰲ ﺍﻟﻠﻐﺔ ﺍﳌﻼﻳﻮﻳﺔ‪.‬‬
‫‪ .7‬ﻭﺟﻮﺩ ﺍﻟﺘﻔﺮﻗﺔ ﺍﻟﻠﻐﻮﻳﺔ ﺑﲔ ﺍﳌﻼﻳﻮﻳﺔ ﻭﺍﳌﺎﻟﻴﺰﻳﺔ‪ ،‬ﻓﺎﳌﻼﻳﻮﻳﺔ ﻻﻳﻨﻄﻘﻬﺎ ﺇﻻ ﺍﳌﻼﻳﻮﻳﻮﻥ ﻓﻘﻂ ﺑﻴﻨﻤﺎ‬
‫ﺍﻟﻠﻐﺔ ﺍﳌﺎﻟﻴﺰﻳﺔ ﻳﻨﻄﻘﻬﺎ ﺳﻜﺎﻥ ﻣﺎﻟﻴﺰﻳﺎ ﻋﺎﻣﺔ‪.‬‬
‫‪ .8‬ﺗﻐﻴﲑ ﺍﳌﺼﻄﻠﺢ ﻣﻦ ﺍﻟﻠﻐﺔ ﺍﳌﺎﻟﻴﺰﻳﺔ ﺇﱃ ﺍﻟﻠﻐﺔ ﺍﳌﻼﻳﻮﻳﺔ ﺃﻣﺮ ﺿﺮﻭﺭﻱ ﰲ ﺍﻟﺘﺠﺪﻳﺪ ﺍﳊـﻀﺎﺭﻱ‬
‫ﻟﺪﻱ ﺍﳌﺴﻠﻤﲔ ﺍﳌﻼﻳﻮﻳﲔ‪.‬‬
‫ﺍﳌﺼﺎﺩﺭ ﻭﺍﳌﺮﺍﺟﻊ ﺍﻟﻌﺮﺑﻴﺔ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪.‬‬
‫ﺍﳌﻌﺠﻢ ﺍﳌﻔﻬﺮﺱ ﻷﻟﻔﺎﻅ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪.‬‬
‫ﺍﺑﻦ ﺟﲎ‪ ،‬ﺍﳋﺼﺎﺋﺺ‪ ،‬ﺝ‪ ،2‬ﺩﺕ‪ .‬ﺃﺑﻮ ﺍﳊﺴﲔ ﺃﲪﺪ ﺍﺑﻦ ﻓﺎﺭﺱ )‪ (390‬ﺍﻟﺼﺎﺣﱮ‪،‬ﺗﻌﻠﻴﻖ ﺃﲪـﺪ‬
‫ﺣﺴﻦ ﺑﺴﺞ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﻁ‪.1،1997‬‬
‫ﺇﺑﺮﺍﻫﻴﻢ ﺇﲰﺎﻋﻴﻞ )ﺩﻛﺘﻮﺭ( ﺩﺭﺍﺳﺔ ﺗﻘﺎﺑﻠﻴﺔ ﺑﲔ ﺍﻟﻠﻐﺘﲔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﳌﻼﻳﻮﻳﺔ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﻟﺘﺮﻛﻴـﺐ‬
‫ﺍﻟﻨﺤﻮﻱ‪ ،‬ﻭﺭﻗﺔ ﺍﻟﻌﻤﻞ‪ ،‬ﺍﳌﺆﲤﺮ ﺍﻟﺪﻭﱄ ﰲ ﺗﻌﻠﻴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻟﻐﲑ ﺍﻟﻨﺎﻃﻘﲔ ‪‬ﺎ ﰲ ﺍﻟﻔﺘﺮﺓ ﻣﺎ ﺑﲔ ‪- 23‬‬
‫‪ 26‬ﻧﻮﻓﻤﱪ‪ ،‬ﺍﳌﻨﻐﻘﺪ ﰲ ﺟﺎﻣﻌﺔ ﺑﻮﱏ ﺩﺍﺭ ﺍﻟﺴﻼﻡ‪ ،‬ﺳﻨﺔ ‪.1992‬‬
‫ﺃﻧﻴﺲ ﺇﺑﺮﺍﻫﻴﻢ )ﺩﻛﺘﻮﺭ( ﻣﻦ ﺃﺳﺮﺍﺭ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﻣﻜﺘﺒـﺔ ﺍﻷﳒﻠـﻮ ﺍﳌـﺼﺮﻳﺔ‪ ،‬ﻁ‪،2‬‬
‫‪.1981‬‬
‫ﺃﻣﲔ ﺃﲪﺪ )ﺩﻛﺘﻮﺭ(‪ ،‬ﻓﺠﺮ ﺍﻹﺳﻼﻡ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﰉ‪ ،‬ﻁ‪.1979 ،11‬‬
 ‫‪ISoIT‬‬ ‫‪- 38‬‬

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

- Daftar Ejaan Rumi Bahasa Malaysia ,1981.

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

‫ﳏﻤﺪ ﲞﲑ ﺍﳊﺎﺝ ﻋﺒﺪ ﺍﷲ‬.‫ﺩ‬

‫ﺎ‬‫ﻗﺴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩﺍ‬
‫ﻛﻠﻴﺔ ﻣﻌﺎﺭﻑ ﺍﻟﻮﺣﻲ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ‬
.‫ﺍﳉﺎﻣﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﻌﺎﳌﻴﺔ – ﻣﺎﻟﻴﺰﻳﺎ‬
 ‫ﺍﻟﺘﻮﺍﺟﺪ )ﺍﻹﺳﺮﺍﺋﻴﻠﻲ( ﰲ ﺍﻟﻘﺎﺭﺓ ﺍﻹﻓﺮﻳﻘﻴﺔ ﻭﺃﺛﺮﻩ ﻋﻠﻰ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻹﻓﺮﻳﻘﻴﺔ‬

‫ﻋﺎﺩﻝ ﳏﻤﺪ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﻐﺮﻳﺎﱐ‬

‫ﺟﺎﻣﻌﺔ ﺍﻟﻌﻠﻮﻡ ﺍﻹﺳﻼﻣﻴﺔ ﲟﺎﻟﻴﺰﻳﺎ‬
‫ﻣﻠﺨﺺ ﺍﻟﺒﺤﺚ‬
‫ﺇﻥ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﺴﻴﺎﺳﻴﺔ ﻭﺍﻻﺳﺘﺮﺍﺗﻴﺠﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ ﻗﺪ ﺃﺻﺒﺤﺖ ‪‬ﺘﻢ ﺑﺎﻟﺒﻌﺪ ﺍﻟﺘﺎﺭﳜﻲ ﻟﻔﻬﻢ ﻛﺜﲑ ﻣﻦ‬
‫ﺍﻟﻘﻀﺎﻳﺎ ﺍﳌﻌﻘﺪﺓ ﺍﻟﱵ ﺗﻌﺎﱐ ﻣﻨﻬﺎ ﻛﺜﲑ ﻣﻦ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﻟﻴﻮﻡ‪ ،‬ﻭﻫﻜﺬﺍ ﺑﺮﺯﺕ ﻣﻮﺟﺔ ﺇﻋﺎﺩﺓ ﻗﺮﺍﺀﺓ ﺍﻟﺘﺎﺭﻳﺦ‬
‫ﰲ ﺿﻮﺀ ﺍﻟﺘﺮﺍﻛﻢ ﺍﳌﻌﺮﰲ ﻣﻦ ﺟﻬﺔ‪ ،‬ﻭﺍﻛﺘﺸﺎﻑ ﻭﺛﺎﺋﻖ ﺟﺪﻳﺪﺓ ﲡﻴﺐ ﻋﻦ ﺃﺳـﺌﻠﺔ ﺑﻘﻴـﺖ ﻣﻄﺮﻭﺣـﺔ‬
‫ﺳﻨﻮﺍﺕ ﻃﻮﻳﻠﺔ‪ ،‬ﻣﻦ ﺩﻭﻥ ﺟﻮﺍﺏ ﻋﻠﻤﻲ ﻭﻣﻮﺿﻮﻋﻲ ﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻱ‪ ،‬ﻭﻟﻌﻞ ﻣﻦ ﺃﺑﺮﺯ ﺍﻷﻣﺜﻠﺔ ﻋﻠـﻰ‬
‫ﺧﻄﻮﺭﺓ ﺍﻟﺒﻌﺪ ﺍﻟﺘﺎﺭﳜﻲ ﻟﻔﻬﻢ ﻣﻌﻄﻴﺎﺕ ﺍﳊﺎﺿﺮ ﺑﺸﱴ ﺟﻮﺍﻧﺒﻪ ﺍﳌﻌﻘﺪﺓ‪ ،‬ﻫﻮ ﺍﻟﺘﻐﻠﻐﻞ )ﺍﻹﺳـﺮﺍﺋﻴﻠﻲ( ﰲ‬
‫ﺇﻓﺮﻳﻘﻴﺎ ﻭﺗﺪﺍﻋﺎﻳﺘﻪ ﺍﻷﻣﻨﻴﺔ ﻭﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﻭﺍﻟﺴﻴﺎﺳﻴﺔ ﰲ ﻣﺴﲑﺓ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻹﻓﺮﻳﻘﻴﺔ‪.‬‬
‫ﻟﻘﺪ ﺳﻌﺖ ﺍﻟﺴﻴﺎﺳﺔ ﺍﳋﺎﺭﺟﻴﺔ )ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ( ﺇﱃ ﲢﻘﻴﻖ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻷﻫـﺪﺍﻑ ﺫﺍﺕ ﺍﻟﻄﺒﻴﻌـﺔ‬
‫ﺍﻻﺳﺘﺮﺍﺗﻴﺠﻴﺔ ﲤﺜﻞ ﺃﻭﳍﺎ ﰲ ﺍﻷﻣﻦ ﺍﻟﻘﻮﻣﻲ‪ ،‬ﲟﻌﲏ ﺗﺄﻣﲔ ﻭﺟﻮﺩ ﺇﺳﺮﺍﺋﻴﻞ ﻭﺇﻣﻜﺎﻧﻴﺔ ﲤﺪﺩﻫﺎ ﲢﺖ ﺿﻐﻂ‬
‫ﺍﳍﺠﺮﺓ ﺍﳌﺘﺰﺍﻳﺪﻩ ﺇﻋﻤﺎ ﹶﻻ ﻟﻠﻮﻋﺪ ﺍﻻﳍﻲ ﻭﻓﻜﺮﺓ ﺃﺭﺽ ﺍﳌﻴﻌﺎﺩ‪ ،‬ﻭﲤﺜﻞ ﺛﺎﻧﻴﻬﺎ ﰲ ﲢﻘﻴﻖ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻟﺴﻴﺎﺳﻴﺔ‬
‫ﺍﻟﱵ ﻛﺎﻧﺖ ﰲ ﻣﺮﺣﻠﺔ ﺳﺎﺑﻘﺔ ﰲ ﻣﻘﺪﻣﺔ ﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﱵ ﻭﺍﺟﻬﺖ )ﺍﻟﻜﻴﺎﻥ ﺍﻹﺳﺮﺍﺋﻴﻠﻲ( ﻟـﺬﻟﻚ ﺳـﻌﺖ‬
‫ﺍﻟﺪﻭﻟﺔ ﻟﻜﺴﺮ ﺣﻠﻘﺔ ﺍﳊﺼﺎﺭ ﺍﳌﻔﺮﻭﺽ ﺣﻮﳍﺎ ﺑﺄﻥ ﺗﻌﺘﻤﺪ ﻋﻠﻰ ﺷﺮﻋﻴﺔ ﳍﺎ ﺑ‪‬ﻌـﺪ ﺩﻭﱄ ﲟﻌـﲎ ﺗـﺄﻣﲔ‬
‫ﻭﺟﻮﺩﻫﺎ ﺑﺎﻋﺘﺮﺍﻑ ﺃﻛﱪ ﻋﺪﺩ ﻣﻦ ﺩﻭﻝ ﺍﻟﻌﺎﱂ ‪‬ﺎ‪ ،‬ﻭﺿﻤﺎﻥ ﺍﻟﺪﻋﻢ ﺍﳌﺎﺩﻯ ﻭﺍﻟﺴﻴﺎﺳﻰ ﳍﺎ ﻭﻟﺘﻮﺟﻬﺎ‪‬ـﺎ‬
‫ﻏﲑ ﺍﳌﺸﺮﻭﻋﺔ ﰲ ﺍﳌﻨﻄﻘﺔ ﺍﻟﻌﺮﺑﻴﺔ‪.‬ﻭﲢﻄﻴﻢ ﺃﻱ ﺟﺴﺮ ﺗﻌﺎﻭﻥ ﻋﺮﰊ ﺇﻓﺮﻳﻘﻲ ﻣﻦ ﺷﺄﻧﻪ ﺃﻥ ﻳﺴﺎﻫﻢ ﰲ ﺩﻋﻢ‬
‫ﺣﻘﻮﻕ ﺍﻟﺸﻌﺐ ﺍﻟﻔﻠﺴﻄﻴﲏ‪.‬‬
‫ﻭﻣﻦ ﰒ ﻓﺈﻥ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ ‪‬ﺪﻑ ﺇﱃ ﺗﺘﺒﻊ ﺳﻴﺎﺳﺔ )ﺍﻟﺘﻐﻠﻐﻞ ﺍﻹﺳﺮﺍﺋﻴﻠﻲ( ﰲ ﺇﻓﺮﻳﻘﻴﺎ ﻭﺃﺛﺮﻫﺎ ﻋﻠـﻰ‬
‫ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻹﻓﺮﻳﻘﻴﺔ‪ ،‬ﻭﺫﻟﻚ ﳑﻦ ﺧﻼﻝ ﺩﺭﺍﺳﺔ ﻭﲢﻠﻴﻞ ﺗﻠﻚ ﺍﳌـﺸﺎﺭﻳﻊ ﻭﺍﻟـﺴﻴﺎﺳﺎﺕ ﺍﻟـﱵ‬
‫ﺍﻧﺘﻬﺠﺘﻬﺎ )ﺩﻭﻟﺔ ﺍﻟﻜﻴﺎﻥ ﺍﻟﺼﻬﻴﻮﱐ( ﰲ ﺇﻓﺮﻳﻘﻴﺎ ﻭﺍﻟﻈﺮﻭﻑ ﺍﻟﱵ ﺳﺎﻋﺪ‪‬ﺎ ﻋﻠﻰ ﺫﻟﻚ‪.‬‬
‫ﻣﻘﺪﻣﺔ‪:‬‬
‫ﺍﺭﺗﺒﻂ ﺍﻫﺘﻤﺎﻡ ﺍﻟﻜﻴﺎﻥ ﺍﻟﺼﻬﻴﻮﱐ )ﺇﺳﺮﺍﺋﻴﻞ( ﺑﺎﻟﻘﺎﺭﺓ ﺍﻹﻓﺮﻳﻘﻴﺔ ﺑﺎﳌﺸﺮﻭﻉ ﺍﻟﺼﻬﻴﻮﱐ ﺃﺻﻼﹰ‪ ،‬ﻋﻨـﺪ‬
‫ﺑﺮﻭﺯﻩ ﰲ ﻣﺆﲤﺮ )ﺑﺎﺯﻝ( ‪1897‬ﻡ‪ ،‬ﻭﺍﻋﺘﱪﺕ ﺍﻟﻘﺎﺭﺓ ﺍﻹﻓﺮﻳﻘﻴﺔ )ﺃﺭﺿﹰﺎ ﻣﻮﻋﻮﺩﺓ( ﰲ ﻓﺘﺮﺓ ﻣـﻦ ﻓﺘـﺮﺍﺕ‬
‫ﺍﻟﺘﻮﺳﻊ ﺍﻻﺳﺘﻌﻤﺎﺭﻱ ﺍﻷﻭﺭﻭﰊ‪ .‬ﻭﻋﻨﺪﻣﺎ ﺩﺧﻞ )ﻫﺮﺗﺰﻝ ‪ (Herzel‬ﰲ ﻣﻔﺎﻭﺿﺎﺕ ﻣﻊ ﺍﳊﻜﻮﻣﺔ ﺍﻟﱪﻳﻄﺎﻧﻴﺔ‬
‫ﺑﺸﺄﻥ ﺍﳊﺼﻮﻝ ﻋﻠﻰ ﺃﻱ ﻣﻜﺎﻥ ﰲ ﺍﻟﻌﺎﱂ ﻳﻜﻮﻥ ﺍﳋﻄﻮﺓ ﺍﻷﻭﱃ ﳓﻮ ﻓﻠﺴﻄﲔ‪ ،‬ﻛﺎﻧﺖ ﻣﻨﺎﻃﻖ ﺇﻓﺮﻳﻘﻴـﺔ‬
‫ﻋﺎﺩﻝ ﳏﻤﺪ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﻐﺮﻳﺎﱐ ‪41 -‬‬

‫ﻣﺜﻞ ﺃﻭﻏﻨﺪﺓ ﻭﻣﻮﺯﻣﺒﻴﻖ ﻭﺑﺮﻗﺔ ﰲ ﻟﻴﺒﻴﺎ ﻗﺪ ﻃﺮﺣﺖ ﻛﺒﺪﺍﺋﻞ ﻋﻦ ﺍﻷﺭﺽ ﺍﳌﻮﻋﻮﺩﺓ‪ .‬ﺑﻞ ﺇﻥ )ﺟﻮﺯﻳـﻒ‬
‫ﴰﱪﻟﲔ( ‪ ،J.Chamberlin‬ﻭﺯﻳﺮ ﺍﳌﺴﺘﻌﻤﺮﺍﺕ ﺍﻟﱪﻳﻄﺎﻧﻴﺔ ﻗﺪ ﻋﺮﺽ ﻋﻠﻰ ﻫﺮﺗﺰﻝ ﺟﺰﺀﹰﺍ ﻣـﻦ ﺃﻭﻏﻨـﺪﺓ‪،‬‬
‫‪137‬‬
‫ﻭﻛﺬﻟﻚ ﺟﺰﺀﹰﺍ ﻣﻦ ﻫﻀﺎﺏ ﻛﻴﻨﻴﺎ ﺍﻟﱵ ﺃﺻﺒﺤﺖ ﻓﻴﻤﺎ ﺑﻌﺪ ﺗﻌﺮﻑ ‪‬ﻀﺒﺎﺕ ﺍﻟﺒﻴﺾ‪.‬‬
‫ﻟﻘﺪ ﺟﺎﺀ ﺍﻫﺘﻤﺎﻡ ﺍﺳﺮﺍﺋﻴﻞ ﺑﺈﻓﺮﻳﻘﻴﺎ ﻣﺒﻜ ‪‬ﺮﺍ ﻣﺘﺰﺍﻣﻨﹰﺎ ﻣﻊ ﻗﻴﺎﻡ ﺩﻭﻟﺘﻬﺎ‪ ،‬ﻓﻔﻲ ﻋﺎﻡ ‪1955‬ﻡ ﻗﺎﻡ ﺭﺋـﻴﺲ‬
‫ﺍﻟﻮﺯﺭﺍﺀ )ﺍﻹﺳﺮﺍﺋﻴﻠﻲ( ﺍﻷﺳﺒﻖ ﻟﻴﻔﻲ ﺃﺷﻜﻮﻝ ﺑﺄﻭﻝ ﺟﻮﻟﺔ ﻟﻪ ﰲ ﺇﻓﺮﻳﻘﻴﺎ ﲝﹰﺜﺎ ﻋﻦ ﺩﻭﻝ ﺧﺎﺭﺝ ﺍﻟـﺪﺍﺋﺮﺓ‬
‫ﺍﻟﻌﺮﺑﻴﺔ ﺗﻌﺘﺮﻑ ﺑﺎﺳﺮﺍﺋﻴﻞ ﻭﺗﺪﻋﻢ ﺷﺮﻋﻴﺘﻬﺎ ﺑﻌﺪ ﺃﻥ ﲤﺖ ﳏﺎﺻﺮ‪‬ﺎ ﻋﺮﺑﻴﺎ ﻭﺇﻗﻠﻴﻤﻴﺎ ﰲ ﺑﺎﻧﺪﻭﻧﺞ ﻭﻣـﺆﲤﺮ‬
‫ﺍﻟﺸﻌﻮﺏ ﺍﻵﺳﻴﻮﻳﺔ ﺍﻹﻓﺮﻳﻘﻴﺔ‪ ،‬ﻭ ﻛﺄﻥ ﺍﻟﻘﺎﺭﺓ ﺍﻻﻓﺮﻳﻘﻴﺔ ﻛﺎﻧﺖ ﻣﺴﺘﻬﺪﻓﺔ ﺑﺎﻟﺪﺭﺟﺔ ﺍﻷﻭﱃ ﰲ ﺍﳌﺨﻄـﻂ‬
‫ﺍﻟﺼﻬﻴﻮﱐ ﺍﻟﺬﻱ ﻳﻀﻊ ﺑﻌﺾ ﻣﻨﺎﻃﻘﻬﺎ ﻛﻤﻮﺍﻗﻊ ﺑﺪﻳﻠﺔ – ﺍﺣﺘﻴﺎﻃﻴﺔ ‪ -‬ﰲ ﺣﺎﻟﺔ ‪‬ﺪﻳﺪ ﺍﳌﺮﻛﺰ ﺍﻷﺻـﻠﻲ‬
‫)ﻓﻠﺴﻄﲔ(‪.‬‬
‫ﻭ ﺗﻌﺘﱪ ﻣﻨﻄﻘﺔ ﺷﺮﻕ ﺍﻓﺮﻳﻘﻴﺎ )ﺍﺛﻴﻮﺑﻴﺎ ـ ﺟﻨﻮﺏ ﺍﻟﺴﻮﺩﺍﻥ ـ ﻭﴰﺎﻝ ﺃﻭﻏﻨﺪﺓ( ﺃﺑﺮﺯ ﻫﺬﻩ ﺍﳌﻮﺍﻗﻊ‪،‬‬
‫ﺭﻏﻢ ﺃﻥ ﺍﻹﻣﺘﺪﺍﺩ ﺍﻟﺼﻬﻴﻮﱐ ﴰﻞ ﻣﻌﻈﻢ ﺃﺟﺰﺍﺀ ﺍﻟﻘﺎﺭﺓ ﺍﻟﺴﻤﺮﺍﺀ‪ ،‬ﺇﺫ ﻭﺟـﺪ ﺍﻟﺒـﺎﺣﺜﻮﻥ ﺃﻥ ﺍﻟﺘﻄﻠـﻊ‬
‫ﺍﻟﺼﻬﻴﻮﱐ ﻳﻀﻊ ﺟﻨﻮﺏ ﻧﻴﺠﲑﻳﺎ ﻛﻤﻮﻗﻊ ﺛﺎﻥ ﺣﻴﺚ ﻣﻨﺎﻃﻖ )ﺍﻷﻳﺒﻮ(‪ ،‬ﻭﺗﺸﻜﻞ ﺟﻨﻮﺏ ﺇﻓﺮﻳﻘﻴﺎ ﻣﻮﻗﻌـﺎ‬
‫ﺛﺎﻟﺜﺎ‪ ،‬ﻭ ﺗﺸﻜﻞ ﻫﺬﻩ ﺍﳌﻮﺍﻗﻊ ﺍﻟﺜﻼﺙ ﻣﺜﻠﺜﺎ ﻻﺣﺘﻮﺍﺀ ﺍﳌﺪ ﺍﻹﺳﻼﻣﻲ ﰲ ﺇﻓﺮﻳﻘﻴﺎ ﻭ ﺫﻟﻚ ﲤﻬﻴﺪﹰﺍ ﻟﻠﻘـﻀﺎﺀ‬
‫ﻋﻠﻴﻪ‪.‬‬
‫ﺃﳘﻴﺔ ﺩﺭﺍﺳﺔ ﻣﺴﲑﺓ ﺍﻟﺘﻐﻠﻐﻞ ﺍﻟﺼﻬﻴﻮﱐ ﰲ ﺍﻟﻘﺎﺭﺓ ﺍﻹﻓﺮﻳﻘﻴﺔ‪ :‬ﺣﻘﻴﻖ ﻋﻠـﻰ ﺃﻱ ﺩﺍﺭﺱ ﻟﺘﻄـﻮﺭ‬
‫ﺍﻟﻌﻼﻗﺎﺕ )ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ( ﺍﻹﻓﺮﻳﻘﻴﺔ ﺃﻥ ﻳﻌﺘﺮﻑ ﺑﺄﳘﻴﺔ ﺗﺘﺒﻊ ﻭﺩﺭﺍﺳﺔ ﻣﺴﲑﺓ ﺍﻟﺘﻐﻠﻐﻞ )ﺍﻟﺼﻬﻴﻮﱐ( ﰲ ﺍﻟﻘﺎﺭﺓ‬
‫ﺍﻹﻓﺮﻳﻘﻴﺔ‪ ،‬ﺇﺫ ﻟﻴﺲ ﲞﻔﻲ ﺃﻥ ﺩﺭﺍﺳﺔ ﻣﺴﲑﺓ ﺍﻟﺘﻐﻠﻐﻞ )ﺍﻟﺼﻬﻴﻮﱐ( ﰲ ﺍﻟﻘﺎﺭﺓ ﺍﻹﻓﺮﻳﻘﻴﺔ ﲢﻤﻞ ﺃﳘﻴﺔ ﺑﺎﻟﻐﺔ؛‬
‫ﻭﺫﻟﻚ ﻟﻌﺪﺓ ﺍﻋﺘﺒﺎﺭﺍﺕ‪:‬‬
‫ﺃﻭﳍﺎ‪ :‬ﺃﻥ ﻓﺮﺽ )ﺍﻟﻜﻴﺎﻥ ﺍﻟﺼﻬﻴﻮﱐ( ﰲ ﻣﻨﻄﻘﺔ ﺍﻟﺸﺮﻕ ﺍﻷﻭﺳﻂ ﺃﺩﻯ ﺇﱃ ﺧﻠﻖ ﻧﻈـﺎﻡ ﺇﻗﻠﻴﻤـﻲ‬
‫ﺻﺮﺍﻋﻲ‪ ،‬ﲝﻴﺚ ﺇﻧﻪ ﺃﺿﺤﻰ ﲰﺔ ﻻﺯﻣﺔ ﻟﻠﺘﻔﺎﻋﻼﺕ ﺍﻟﻌﺮﺑﻴﺔ )ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ(‪ .‬ﻳﻌـﲏ ﺫﻟـﻚ ﺃﻥ ﲢـﺮﻙ‬
‫)ﺇﺳﺮﺍﺋﻴﻞ( ﰲ ﺗﻔﺎﻋﻼ‪‬ﺎ ﺍﳋﺎﺭﺟﻴﺔ ﺟﻌﻠﻬﺎ ﺗﺮﺗﺒﻂ ‪‬ﺬﻩ ﺍﻟﻮﺿﻌﻴﺔ‪ ،‬ﺍﻟﱵ ﺃﺧﺮﺟﺖ ﻋﻼﻗﺎ‪‬ﺎ ﻣﻊ ﺩﻭﻝ ﺍﳌﻨﻄﻘﺔ‬
‫ﻋﻦ ﻣﺼﺎﻑ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﻄﺒﻴﻌﻴﺔ ﺑﲔ ﺍﻟﺪﻭﻝ‪.‬‬
‫ﻭﺛﺎﻧﻴﻬﻤﺎ‪ :‬ﺍﺭﺗﺒﺎﻁ ﻭﺗﺄﺛﺮ ﺍﻟﻌﻼﻗﺎﺕ )ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ( ﺍﻹﻓﺮﻳﻘﻴﺔ ﺑﺎﻟﻌﻼﻗﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻹﻓﺮﻳﻘﻴﺔ ﺃﺩﻯ ﺫﻟﻚ‬
‫ﺍﻟﻨﻈﺮ ﺇﱃ ﺍﻟﻘﺎﺭﺓ ﺍﻹﻓﺮﻳﻘﻴﺔ ﺑﺎﻋﺘﺒﺎﺭﻫﺎ ﺳﺎﺣﺔ ﻟﻠﺘﻨﺎﻓﺲ ﻭﺍﻟﺼﺮﺍﻉ ﺑﲔ )ﺇﺳﺮﺍﺋﻴﻞ( ﻭﺍﻟﺪﻭﻝ ﺍﻟﻌﺮﺑﻴﺔ‪.‬‬
‫ﻭﺛﺎﻟﺜﻬﻤﺎ‪ :‬ﺍﺭﺗﺒﺎﻁ ﻛﻞ ﻣﻦ )ﺇﺳﺮﺍﺋﻴﻞ( ﻭﺍﻟﻌﺮﺏ ﻭﺍﻷﻓﺎﺭﻗﺔ ﲟﺘﻐﲑﺍﺕ ﺍﻟﻨﻈﺎﻡ ﺍﻟﺪﻭﱄ؛ ﺣﻴﺚ ﺗـﺄﺛﺮﺕ‬
‫ﺍﻟﻌﻼﻗﺎﺕ ﺑﲔ ﻫﺬﻩ ﺍ‪‬ﻤﻮﻋﺎﺕ ﺑﺈﺭﺍﺩﺓ ﻭﺗﻮﺟﻬﺎﺕ ﺍﻟﻨﻈﺎﻡ ﺍﻟﺪﻭﱄ ﺳﻮﺍﺀ ﺍﻟﻘﺪﱘ ﺃﻭ ﺍﳉﺪﻳﺪ‪ .‬ﻭﺭﲟﺎ ﻳﻜﻮﻥ‬
‫ﺍﻟﺘﻐﲑ ﺍﳍﻴﻜﻠﻲ ﺍﻟﺬﻱ ﺷﻬﺪﻩ ﺍﻟﻨﻈﺎﻡ ﺍﻟﺪﻭﱄ ﻣﻨﺬ ﺑﺪﺍﻳﺔ ﺃﻋﻮﺍﻡ ﺍﻟﺘﺴﻌﻴﻨﺎﺕ‪ ،‬ﻭﺃﻭﺩﻯ ﲝﻴﺎﺓ ﺍﳊﺮﺏ ﺍﻟﺒـﺎﺭﺩﺓ‬
‫ﰲ ﻏﲑ ﺻﺎﱀ ﺍﻟﻌﺮﺏ ﻭﺍﻷﻓﺎﺭﻗﺔ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺃﻓﺎﺩ ﻳﻘﻴﻨﹰﺎ )ﺍﻟﺪﻭﻟﺔ ﺍﻟﻌﱪﻳﺔ( ﺍﻟﱵ ﺭﺍﺣـﺖ ﺗﻌﻴـﺪ ﺃﻭﻟﻮﻳـﺎﺕ‬
‫ﺣﺮﻛﺘﻬﺎ ﺍﳋﺎﺭﺟﻴﺔ ﲟﺎ ﳛﻘﻖ ﳍﺎ ﺍﳍﻴﻤﻨﺔ ﺍﻹﻗﻠﻴﻤﻴﺔ‪ ،‬ﻭﺃﺣﻼﻣﻬﺎ ﺍﻟﺘﻮﺭﺍﺗﻴﺔ ﰲ ﺑﻨﺎﺀ ﺩﻭﻟﺔ ﻛﱪﻯ‪.‬‬
‫‪ - 137‬ﻟﻠﻤﺰﻳﺪ ﻣﻦ ﺍﳌﻌﻠﻮﻣﺎﺕ ﻋﻦ ﺍﻟﻮﻋﻮﺩ ﺍﻟﱪﻳﻄﺎﻧﻴﺔ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺎﳌﻨﺎﻃﻖ ﺍﻷﻓﺮﻳﻘﻴﺔ ﺍﻧﻈﺮ ‪:‬‬
‫‪.Julian Amery,The life of Joseph Chamberlin, Vol 4, London: Macmillan, 1961‬‬
 ‫‪ISoIT‬‬ ‫‪- 42‬‬

‫‪138‬‬
‫ﻣﺮﺍﺣﻞ ﺗﻄﻮﺭ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ ﺍﻹﻓﺮﻳﻘﻴﺔ ‪:‬‬
‫ﻋﺮﻓﺖ ﺳﻴﺎﺳﺎﺕ ﺍﻟﺘﻐﻠﻐﻞ )ﺍﻹﺳﺮﺍﺋﻴﻠﻲ( ﰲ ﺍﻓﺮﻳﻘﻴﺎ ﻋﺪﺓ ﻣﺮﺍﺣﻞ ﺃﺳﺎﺳﻴﺔ ﰲ ﺗﻄﻮﺭ ﻣﺴﲑ‪‬ﺎ ﻭﻫﺬﻩ‬
‫ﺍﳌﺮﺍﺣﻞ ﻫﻲ‪:‬‬
‫ﺍﳌﺮﺣﻠﺔ ﺍﻷﻭﱃ )‪ 1957 – 1948‬ﻡ( ﻭﺍﻟﱵ ﺗﻌﺮﻑ ﲟﺮﺣﻠﺔ ﺍﻟﺒﺤﺚ ﻋﻦ ﺷﺮﻋﻴﺔ ﺍﻟﻮﺟﻮﺩ ﻭﺗـﺄﻣﲔ‬
‫ﺍﻟﻜﻴﺎﻥ‪:‬‬
‫ﻭﻗﺪ ﺃﻭﱃ ﰲ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﺻﺎﻧﻊ ﺍﻟﻘﺮﺍﺭ )ﺍﻹﺳﺮﺍﺋﻴﻠﻲ( ﺇﻫﺘﻤﺎﻣﹰﺎ ﻛﺒﲑﹰﺍ ﺑﺘﺄﺳﻴﺲ ﻋﻼﻗـﺎﺕ ﻗﻮﻳـﺔ‬
‫ﻭﺭﺍﺳﺨﺔ ﻣﻊ ﺍﻟﻘﻮﻯ ﺍﻟﻜﱪﻯ ﺍﻷﺳﺎﺳﻴﺔ ﰲ ﺍﻟﻌﺎﱂ ﻣﺜﻞ ﺍﻟﻮﻻﻳﺎﺕ ﺍﳌﺘﺤﺪﺓ ﻭﻓﺮﻧﺴﺎ ﻭﺑﺮﻳﻄﺎﻧﻴﺎ ﻭﺍﻻﲢـﺎﺩ‬
‫ﺍﻟﺴﻮﻓﻴﻴﱵ‪ .‬ﻳﻌﲏ ﺫﻟﻚ ﺃﻥ )ﺇﺳﺮﺍﺋﻴﻞ( ﰲ ﲝﺜﻬﺎ ﻋﻦ ﺷﺮﻋﻴﺔ ﺍﻟﻮﺟﻮﺩ ﻋﻠﻰ ﺍﻟﺴﺎﺣﺔ ﺍﻟﺪﻭﻟﻴـﺔ ﻭﺗـﺄﻣﲔ‬
‫ﻭﺟﻮﺩﻫﺎ ﺍﻟﻌﻀﻮﻱ ﱂ ﺗﻨﻈﺮ ﺇﱃ ﺍﳌﺴﺘﻌﻤﺮﺍﺕ ﺍﻹﻓﺮﻳﻘﻴﺔ‪ ،‬ﺑﻞ ﺍﻧﺼﺐ ﺟ ﹼﻞ ﺍﻫﺘﻤﺎﻣﻬـﺎ ﻋﻠـﻰ ﺍﻟﻘـﻮﻯ‬
‫ﺍﻻﺳﺘﻌﻤﺎﺭﻳﺔ ﺍﻷﻭﺭﻭﺑﻴﺔ‪.‬‬
‫ﻭﻣﻦ ﺃﺑﺮﺯ ﺍﳌﺆﺷﺮﺍﺕ ﺍﻟﱵ ﺗﺆﻛﺪ ﻫﺬﺍ ﺍﳌﻨﺤﻰ )ﺍﻹﺳﺮﺍﺋﻴﻠﻲ( ﺃﻥ )ﺇﺳﺮﺍﺋﻴﻞ( ﱂ ﻳﻜﻦ ﻟﺪﻳﻬﺎ ﺑﻨﻬﺎﻳـﺔ‬
‫ﻋﺎﻡ ‪1957‬ﻡ ﺳﻮﻯ ﺳﺒﻊ ﺳﻔﺎﺭﺍﺕ ﻓﻘﻂ ﰲ ﺍﻟﻌﺎﱂ ﺑﺄﺳﺮﻩ‪ ،‬ﺳﺖ ﻣﻨﻬﺎ ﰲ ﺍﻟﻘﺎﺭﺓ ﺍﻷﻭﺭﻭﺑﻴﺔ ﻭﺃﻣﺮﻳﻜـﺎ‬
‫ﺍﻟﺸﻤﺎﻟﻴﺔ‪.‬‬
‫ﻭﻣﻦ ﺍﳉﻠﻲ ﺃﻥ ﺍﻟﻘﺎﺭﺓ ﺍﻹﻓﺮﻳﻘﻴﺔ ﺟﻨﻮﺏ ﺍﻟﺼﺤﺮﺍﺀ ﻛﺎﻧﺖ ﲟﺜﺎﺑﺔ ﺃﺭﺍﺽ ﳎﻬﻮﻟﺔ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻌﺎﻣﻠﲔ ﰲ‬
‫ﻭﺯﺍﺭﺓ ﺍﳋﺎﺭﺟﻴﺔ )ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ(‪ ،‬ﻭﱂ ﺗﺮﻏﺐ ﺍﻟﺪﻭﻝ ﺍﻹﻓﺮﻳﻘﻴﺔ ﰲ ﺇﻗﺎﻣﺔ ﻋﻼﻗﺎﺕ ﻣﻊ ﺩﻭﻝ ﲤﺘﻠﻚ ﺍﻟﻌﺪﻳﺪ‬
‫ﻣﻦ ﺍﻷﻋﺪﺍﺀ‪ .‬ﻟﺬﻟﻚ ﻛﺎﻥ ﻣﻨﻄﻘﻴﹰﺎ ﺃﻻ ﻳﻮﺟﺪ ﺩﺑﻠﻮﻣﺎﺳﻲ )ﺇﺳﺮﺍﺋﻴﻠﻲ( ﻭﺍﺣﺪ ﻣﻘﻴﻢ ﴰﺎﻝ ﺟﻮﻫﺎﻧـﺴﺒﻮﺭﻍ‬
‫ﺣﱴ ﺣﺪﻭﺙ ﺍﻻﻧﻔﺮﺍﺟﺔ ﰲ ﺍﻟﻌﻼﻗﺎﺕ )ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ( ﺍﻹﻓﺮﻳﻘﻴﺔ ﻣﻊ ﺣﺼﻮﻝ ﻏﺎﻧﺎ ﻋﻠﻰ ﺍﺳﺘﻘﻼﳍﺎ ﻋـﺎﻡ‬
‫‪ 1957‬ﻡ‪ .‬ﻋﻠﻰ ﺃﻥ ﻧﻘﻄﺔ ﺍﻟﺘﺤﻮﻝ ﺍﻷﺳﺎﺳﻴﺔ ﺍﻟﱵ ﺩﻓﻌﺖ ﺇﱃ ﺣﺪﻭﺙ ﲢـﻮﻝ ﻛـﺒﲑ ﰲ ﺍﻟﺪﺑﻠﻮﻣﺎﺳـﻴﺔ‬
‫)ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ( ﲡﺎﻩ ﺇﻓﺮﻳﻘﻴﺎ ﲤﺜﻠﺖ ﰲ ﻋﻘﺪ ﻣﺆﲤﺮ ﺑﺎﻧﺪﻭﻧﺞ ﻋـﺎﻡ ‪ 1955‬ﻡ‪ ،‬ﺇﺫ ﱂ ﺗﻮﺟـﻪ ﺍﻟـﺪﻋﻮﺓ ﺇﱃ‬
‫)ﺇﺳﺮﺍﺋﻴﻞ( ﳊﻀﻮﺭ ﻫﺬﺍ ﺍﳊﺪﺙ ﺍﻟﺘﺎﺭﳜﻲ ﺍﳍﺎﻡ‪ ،‬ﺑﻞ ﻭﱂ ﻳﻘﻒ ﻋﻨﺪ ﻫﺬﺍ ﺍﳊﺪ ﺣﻴﺚ ﺃﺩﺍﻥ ﺍﳌﺆﲤﺮ ﰲ ﺑﻴﺎﻧﻪ‬
‫ﺍﳋﺘﺎﻣﻲ ﺇﺣﺘﻼﻝ )ﺇﺳﺮﺍﺋﻴﻞ( ﻟﻸﺭﺍﺿﻲ ﺍﻟﻌﺮﺑﻴﺔ‪.‬‬
‫ﺍﳌﺮﺣﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ )‪1973 – 1957‬ﻡ( ‪ -‬ﺳﻴﺎﺳﺎﺕ ﺍﻟﺘﻐﻠﻐﻞ‪:‬‬
‫ﳝﻜﻦ ﺍﻟﺘﺄﺭﻳﺦ ﻟﺒﺪﺍﻳﺔ ﺍﻻﻧﻄﻼﻗﺔ )ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ( ﰲ ﺇﻓﺮﻳﻘﻴﺎ ﺑﻌﺎﻡ ‪1957‬ﻡ‪ ،‬ﺣﻴﺚ ﻛﺎﻧﺖ )ﺇﺳـﺮﺍﺋﻴﻞ(‬
‫ﺃﻭﻝ ﺩﻭﻟﺔ ﺃﺟﻨﺒﻴﺔ ﺗﻔﺘﺢ ﺳﻔﺎﺭﺓ ﳍﺎ ﰲ ﺃﻛﺮﺍ ﺑﻌﺪ ﺃﻗﻞ ﻣﻦ ﺷﻬﺮ ﻭﺍﺣﺪ ﻣﻦ ﺣﺼﻮﻝ ﻏﺎﻧﺎ ﻋﻠﻰ ﺍﺳﺘﻘﻼﳍﺎ‪.‬‬
‫‪139‬‬
‫ﻭﻗﺪ ﻗﺎﻣﺖ ﺍﻟﺴﻔﺎﺭﺓ )ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ( ﰲ ﺃﻛﺮﺍ ﺑﺪﻭﺭ ﻛﺒﲑ ﰲ ﺗﺪﻋﻴﻢ ﺍﻟﻌﻼﻗﺎﺕ ﺑﲔ ﺍﻟﺒﻠﺪﻳﻦ‪ ،‬ﻭﻫﻮ ﻣﺎ‬
‫ﺩﻓﻊ ﺇﱃ ﺍﻓﺘﺘﺎﺡ ﺳﻔﺎﺭﺗﲔ ﺃﺧﺮﻳﲔ ﰲ ﻛﻞ ﻣﻦ ﻣﻨﺮﻭﻓﻴﺎ ﻭﻛﻮﻧﺎﻛﺮﻱ؛ ﻭﺫﻟﻚ ﲢﺖ ﺗﺄﺛﲑ ﺇﻣﻜﺎﻧﻴﺔ ﺍﳊﺼﻮﻝ‬

‫‪ 138‬ﻟﻠﻤﺰﻳﺪ ﺃﻧﻈﺮ ﻋﺰ ﺍﻟﺪﻳﻦ ﺍﳌﻔﻠﺢ‪ ،‬ﺭﺍﻫﻨﻴﺔ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ ﺍﻹﻓﺮﻳﻘﻴﺔ ﻭﻣﺴﺘﻘﺒﻠﻬﺎ ﰲ ﻋﺎﱂ ﻣﺘﻐﲑ‪ ،‬ﳎﻠﺔ ﺍﻟﱪﳌـﺎﻥ‬
‫ﺍﻟﻌﺮﰊ‪ ،‬ﺍﻟﺴﻨﺔ ﺍﻟﺮﺍﺑﻌﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‪ ،‬ﺍﻟﻌﺪﺩ ﺍﻟﺜﺎﻣﻦ ﻭﺍﻟﺜﻤﺎﻧﻮﻥ‪ ،‬ﺗﺸﺮﻳﻦ ﺍﻟﺜﺎﱐ‪ ،‬ﻧﻮﻓﻤﱪ‪2003 ،‬ﻡ‪.‬‬
‫‪ -139‬ﺃﻧﺸﺄﺕ ﺇﺳﺮﺍﺋﻴﻞ ﰲ ﻏﺎﻧﺎ ﺷﺮﻛﺔ ﺍﻟﻨﺠﻤﺔ ﺍﻟﺴﻮﺩﺍﺀ ﻟﻠﻨﻘﻞ ﺍﻟﺒﺤﺮﻱ ﻭﺃﺷﺮﻓﺖ ﻋﻠﻰ ﻣﻌﻬـﺪ ﺍﻟﺒﺤﺮﻳـﺔ ﺍﻟﻐـﺎﱐ‪،‬‬
‫ﻭﺃﺳﻬﻤﺖ ﰲ ﺇﻧﺸﺎﺀ ﻣﺪﺭﺳﺔ ﺍﻟﻄﲑﺍﻥ ﺍﳊﺮﺑﻴﺔ ﺍﻟﻐﺎﻧﻴﺔ‪ .‬ﺃﻧﻈﺮ ﲨﻴﻞ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺍﳌﺼﺮﻱ‪ .‬ﺣﺎﺿﺮ ﺍﻟﻌـﺎﱂ ﺍﻹﺳـﻼﻣﻲ‬
‫ﻭﻗﻀﺎﻳﺎﻩ ﺍﳌﻌﺎﺻﺮﺓ‪ .‬ﺟـ ‪ .2‬ﺩﺍﺭ ﺃﻡ ﺍﻟﻘﺮﻯ‪ .‬ﻋﻤﺎﻥ ﺍﻷﺭﺩﻥ‪ .‬ﻁ ‪1996 .3‬ﻡ‪ .‬ﺹ ‪.669‬‬
‫ﻋﺎﺩﻝ ﳏﻤﺪ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﻐﺮﻳﺎﱐ ‪43 -‬‬

‫ﻋﻠﻰ ﻣﺴﺎﻋﺪﺍﺕ ﺗﻨﻤﻮﻳﺔ ﻣﻦ )ﺇﺳﺮﺍﺋﻴﻞ(‪ .‬ﻭﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ ﻓﻘﺪ ﲡﺴﺪﺕ ﺍﻟﺮﻏﺒـﺔ )ﺍﻹﺳـﺮﺍﺋﻴﻠﻴﺔ( ﰲ‬
‫ﺗﺄﺳﻴﺲ ﻋﻼﻗﺎﺕ ﻗﻮﻳﺔ ﻣﻊ ﺍﻓﺮﻳﻘﻴﺎ ﰲ ﻗﻴﺎﻡ ﻏﻮﻟﺪﺍ ﻣﺎﺋﲑ ‪ -‬ﻭﺯﻳﺮﺓ ﺍﳋﺎﺭﺟﻴﺔ )ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ(ﺁﻧﺬﺍﻙ ‪ -‬ﻋـﺎﻡ‬
‫‪1958‬ﻡ ﺑﺰﻳﺎﺭﺓ ﺇﻓﺮﻳﻘﻴﺎ ﻷﻭﻝ ﻣﺮﺓ‪ ،‬ﺣﻴﺚ ﺍﺟﺘﻤﻌﺖ ﺑﻘﺎﺩﺓ ﻛﻞ ﻣﻦ ﻟﻴﺒﲑﻳﺎ ﻭﻏﺎﻧﺎ ﻭﺍﻟﺴﻨﻐﺎﻝ ﻭﻧﻴﺠﲑﻳـﺎ‬
‫ﻭﻛﻮﺕ ﺩﻳﻔﻮﺍﺭ‪ .‬ﻭﲦﺔ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﳌﺘﻐﲑﺍﺕ ﺍﻟﺪﻭﻟﻴﺔ ﻭﺍﻹﻗﻠﻴﻤﻴـﺔ ﺃﺳـﻬﻤﺖ ﰲ ﺗﻜﺜﻴـﻒ ﺍﳍﺠﻤـﺔ‬
‫)ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ( ﻋﻠﻰ ﺇﻓﺮﻳﻘﻴﺎ ﻭﻣﻦ ﺫﻟﻚ‪:‬‬
‫• ﺣﺼﻮﻝ ﻋﺪﺩ ﻣﻦ ﺍﻟﺪﻭﻝ ﺍﻹﻓﺮﻳﻘﻴﺔ ﻋﻠﻰ ﺍﺳﺘﻘﻼﳍﺎ ﰲ ﺍﻟﺴﺘﻴﻨﺎﺕ ﺃﺩﻯ ﺇﱃ ﺯﻳـﺎﺩﺓ‬
‫ﺍﳌﻘﺪﺭﺓ ﺍﻟﺘﺼﻮﻳﺘﻴﺔ ﻹﻓﺮﻳﻘﻴﺎ ﰲ ﺍﻷﻣﻢ ﺍﳌﺘﺤﺪﺓ‪ ،‬ﺣﻴـﺚ ﻛـﺎﻥ ﺍﻟـﺼﺮﺍﻉ ﺍﻟﻌـﺮﰊ‬
‫)ﺍﻹﺳﺮﺍﺋﻴﻠﻲ( ﻣﻦ ﺃﺑﺮﺯ ﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﱵ ﺗﻄﺮﺡ ﻟﻠﺘﺼﻮﻳﺖ‪.‬‬
‫• ﺇﻧﺸﺎﺀ ﻣﻨﻈﻤﺔ ﺍﻟﻮﺣﺪﺓ ﺍﻻﻓﺮﻳﻘﻴﺔ ﻋﺎﻡ ‪1963‬ﻡ ﻭﺿﻊ ﲢﺪﻳﹰﺎ ﺃﻣﺎﻡ )ﺇﺳﺮﺍﺋﻴﻞ(؛ ﺣﻴـﺚ‬
‫ﺇ‪‬ﺎ ﻻ ﺗﺘﻤﺘﻊ ﺑﺎﻟﻌﻀﻮﻳﺔ ﰲ ﻫﺬﺍ ﺍﻟﺘﺠﻤﻊ ﺍﻵﻓﺮﻭ ﻋﺮﰊ‪.‬‬
‫• ﻋﻀﻮﻳﺔ ﻣﺼﺮ ﺍﳌﺰﺩﻭﺟﺔ ﰲ ﻛﻞ ﻣﻦ ﺟﺎﻣﻌﺔ ﺍﻟﺪﻭﻝ ﺍﻟﻌﺮﺑﻴـﺔ ﻭﻣﻨﻈﻤـﺔ ﺍﻟﻮﺣـﺪﺓ‬
‫ﺍﻻﻓﺮﻳﻘﻴﺔ ﺃﻋﻄﺎﻫﺎ ﻓﺮﺻﺔ ﺇﻗﺎﻣﺔ ﲢﺎﻟﻔﺎﺕ ﻣﻊ ﺑﻌﺾ ﺍﻟﻘﺎﺩﺓ ﺍﻷﻓﺎﺭﻗﺔ ﺍﻟﺮﺍﺩﻳﻜﺎﻟﻴﲔ ﻣﻦ‬
‫ﺃﻣﺜﺎﻝ ﻧﻜﺮﻭﻣﺎ ﻭﺳﻴﻜﻮﺗﻮﺭﻱ‪.‬‬
‫ﻭﲝﻠﻮﻝ ﻋﺎﻡ ‪1966‬ﻡ ﻛﺎﻧﺖ )ﺇﺳﺮﺍﺋﻴﻞ( ﲢﻈﻰ ﺑﺘﻤﺜﻴﻞ ﺩﺑﻠﻮﻣﺎﺳﻲ ﰲ ﺍﻟﺪﻭﻝ ﺍﻻﻓﺮﻳﻘﻴـﺔ ﺟﻨـﻮﺏ‬
‫ﺍﻟﺼﺤﺮﺍﺀ ﻛﺎﻓﺔ ﺑﺎﺳﺘﺜﻨﺎﺀ ﻛﻞ ﻣﻦ ﺍﻟﺼﻮﻣﺎﻝ ﻭﻣﻮﺭﻳﺘﺎﻧﻴﺎ‪.‬‬
‫ﺍﳌﺮﺣﻠﺔ ﺍﻟﺜﺎﻟﺜﺔ )‪1983 – 1973‬ﻡ( ‪ -‬ﺃﻋﻮﺍﻡ ﺍﳌﻘﺎﻃﻌﺔ‪:‬‬
‫ﻗﺒﻞ ﺣﺮﺏ ﺃﻛﺘﻮﺑﺮ ‪1973‬ﻡ ﻛﺎﻧﺖ )ﺇﺳﺮﺍﺋﻴﻞ( ﺗﻘﻴﻢ ﻋﻼﻗﺎﺕ ﺩﺑﻠﻮﻣﺎﺳﻴﺔ ﻣﻊ ﲬﺲ ﻭﻋﺸﺮﻳﻦ ﺩﻭﻟﺔ‬
‫ﺇﻓﺮﻳﻘﻴﺔ‪ .‬ﺑﻴﺪ ﺃﻧﻪ ﰲ ﺍﻷﻭﻝ ﻣﻦ ﻛﺎﻧﻮﻥ ﺍﻟﺜﺎﱐ ﻋﺎﻡ ‪1974‬ﻡ ﺗﻘﻠﺺ ﻫﺬﺍ ﺍﻟﻌﺪﺩ ﻟﻴﺼﻞ ﺇﱃ ﲬﺲ ﺩﻭﻝ ﻓﻘﻂ‬
‫ﻫﻲ‪ :‬ﺟﻨﻮﺏ ﺍﻓﺮﻳﻘﻴﺎ‪ ،‬ﻭﻟﻴﺴﻮﺗﻮ‪ ،‬ﻭﻣﺎﻻﻭﻱ‪ ،‬ﻭﺳﻮﺍﺯﻳﻼﻧﺪ‪ ،‬ﻭﻣﻮﺭﻳﺸﻴﻮﺱ‪.‬‬
‫ﻟﻴﺲ ﲞﻔﻲ ﺃﻥ ﺍﻟﺪﻭﻝ ﺍﻹﻓﺮﻳﻘﻴﺔ ﺍﻟﱵ ﻗﺎﻣﺖ ﺑﻘﻄﻊ ﻋﻼﻗﺎ‪‬ﺎ ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻴﺔ ﻣﻊ )ﺇﺳﺮﺍﺋﻴﻞ( ﻗﺪ ﻓﻌﻠـﺖ‬
‫ﺫﻟﻚ ﺗﺄﻳﻴﺪﹰﺍ ﻟﻠﻤﻮﻗﻒ ﺍﳌﺼﺮﻱ ﲝﺴﺒﺎﻥ ﻣﺼﺮ ﺩﻭﻟﺔ ﺇﻓﺮﻳﻘﻴﺔ ﺗﺴﻌﻰ ﺇﱃ ﺍﺳﺘﻌﺎﺩﺓ ﺃﺭﺍﺿﻴﻬﺎ ﻣﻦ ﺍﻻﺣـﺘﻼﻝ‬
‫)ﺍﻹﺳﺮﺍﺋﻴﻠﻲ(‪ .‬ﻏﲑﺃﻥ ﺑﻌﺾ ﺍﻟﺒﺎﺣﺜﲔ ﳛﺎﻭﻟﻮﻥ ﺗﻔﺴﲑ ﺍﳌﻮﻗﻒ ﺍﻹﻓﺮﻳﻘﻲ‪ ،‬ﺃﻧﻪ ﻛﺎﻥ ﻳﺮﻣﻲ ﺇﱃ ﺍﳊـﺼﻮﻝ‬
‫ﻋﻠﻰ ﺍﳌﺴﺎﻋﺪﺍﺕ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﻻﺳﻴﻤﺎ ﻣﻦ ﺍﻟﺪﻭﻝ ﺍﻟﻨﻔﻄﻴﺔ‪.‬‬
‫ﺻﻔﻮﺓ ﺍﻟﻘﻮﻝ‪ :‬ﺇﻥ ﺍﳌﻮﻗﻒ ﺍﻹﻓﺮﻳﻘﻲ ﻭﺇﻥ ﻛﺎﻧﺖ ﻟﻪ ﺩﻻﻻﺕ ﺳﻴﺎﺳﻴﺔ ﻭﺩﺑﻠﻮﻣﺎﺳﻴﺔ ﻭﺍﺿـﺤﺔ ﻣـﻦ‬
‫ﺯﺍﻭﻳﺔ ﺍﻟﺼﺮﺍﻉ ﺍﻟﻌﺮﰊ )ﺍﻹﺳﺮﺍﺋﻴﻠﻲ( ﺇﻻ ﺃﻥ )ﺇﺳﺮﺍﺋﻴﻞ( ﻇﻠﺖ ﻋﻠﻰ ﻋﻼﻗﺔ ﻭﺛﻴﻘﺔ ‪ -‬ﻭﻟﻮ ﺑـﺸﻜﻞ ﻏـﲑ‬
‫ﺭﲰﻲ ﻣﻊ ﻣﻌﻈﻢ ﺍﻟﺪﻭﻝ ﺍﻻﻓﺮﻳﻘﻴﺔ ﺍﻟﱵ ﻗﺎﻣﺖ ﺑﻘﻄﻊ ﺍﻟﻌﻼﻗﺎﺕ ﻣﻌﻬﺎ‪ .‬ﻭﻟﻴﺲ ﺃﺩﻝ ﻋﻠﻰ ﺫﻟﻚ ﻣـﻦ ﺃﻥ‬
‫ﺍﻟﺘﺠﺎﺭﺓ )ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ( ﻣﻊ ﺍﻓﺮﻳﻘﻴﺎ ﺧﻼﻝ ﺍﻟﻔﺘﺮﺓ ﻣﻦ ﻋﺎﻡ ‪1973‬ﻡ ﻭﺣﱴ ‪1978‬ﻡ ﻗﺪ ﺗـﻀﺎﻋﻔﺖ ﻣـﻦ‬
‫‪ 54.8‬ﻣﻠﻴﻮﻥ ﺩﻭﻻﺭ ﺇﱃ ‪ 104.3‬ﻣﻠﻴﻮﻥ ﺩﻭﻻﺭ‪ .‬ﻭﺗﺮﻛﺰﺕ ﻫـﺬﻩ ﺍﻟﺘﺠـﺎﺭﺓ ﺑﺎﻷﺳـﺎﺱ ﰲ ﺍﻟﺰﺭﺍﻋـﺔ‬
‫ﻭﺍﻟﺘﻜﻨﻮﻟﻮﺟﻴﺎ‪.‬‬
‫ﻭﺑﻨﻬﺎﻳﺔ ﻋﻘﺪ ﺍﻟﺴﺒﻌﻴﻨﻴﺎﺕ ﻭﺃﻭﺍﺋﻞ ﺍﻟﺜﻤﺎﻧﻴﻨﺎﺕ ﻛﺜﻔﺖ )ﺇﺳﺮﺍﺋﻴﻞ( ﺟﻬﻮﺩﻫﺎ ﻣﻦ ﺃﺟـﻞ ﻋﻼﻗﺎ‪‬ـﺎ‬
‫ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻴﺔ ﺑﺈﻓﺮﻳﻘﻴﺎ‪ ،‬ﺣﻴﺚ ﻗﺎﻡ ﻭﺯﻳﺮ ﺧﺎﺭﺟﻴﺘﻬﺎ ﺑﺈﺟﺮﺍﺀ ﺍﺟﺘﻤﺎﻋﺎﺕ ﻣﺒﺎﺷﺮﺓ ﻣﻊ ﺍﻟﺰﻋﻤﺎﺀ ﺍﻷﻓﺎﺭﻗـﺔ‬
 ‫‪ISoIT‬‬ ‫‪- 44‬‬

‫ﺳﻮﺍﺀ ﰲ ﺍﻷﻣﻢ ﺍﳌﺘﺤﺪﺓ ﺃﻭ ﰲ ﺍﻟﻌﻮﺍﺻﻢ ﺍﻹﻓﺮﻳﻘﻴﺔ‪ .‬ﻭﻣﻊ ﺫﻟﻚ ﻓﻘﺪ ﺑﺎﺀﺕ ﻫـﺬﻩ ﺍﳊﻤﻠـﺔ ﺍﻹﻓﺮﻳﻘﻴـﺔ‬
‫ﺑﺎﻹﺧﻔﺎﻕ‪ ،‬ﻭﻫﻮ ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﺩﻓﻊ ﺇﺣﺪﻯ ﺍﻟﺼﺤﻒ )ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ( ﺇﱃ ﻋﺪﻡ ﺗﻮﻗﻊ ﻗﻴﺎﻡ ﺃﻱ ﺩﻭﻟﺔ ﺍﻓﺮﻳﻘﻴﺔ‬
‫ﻛﱪﻯ ﺑﺈﻋﺎﺩﺓ ﻋﻼﻗﺎ‪‬ﺎ ﻣﻊ )ﺇﺳﺮﺍﺋﻴﻞ( ﰲ ﺍﳌﺴﺘﻘﺒﻞ ﺍﳌﻨﻈﻮﺭ‪.‬‬
‫ﺍﳌﺮﺣﻠﺔ ﺍﻟﺮﺍﺑﻌﺔ )‪1991 – 1982‬ﻡ( ‪ -‬ﺍﻟﻌﻮﺩﺓ ﺍﻟﺜﺎﻧﻴﺔ‪:‬‬
‫ﺍﺳﺘﻤﺮﺕ )ﺇﺳﺮﺍﺋﻴﻞ( ﰲ ﺳﻴﺎﺳﺎ‪‬ﺎ ﺍﻟﺮﺍﻣﻴﺔ ﺇﱃ ﺍﻟﻌﻮﺩﺓ ﺇﱃ ﺇﻓﺮﻳﻘﻴﺎ‪ ،‬ﻭﺫﻟﻚ ﻣـﻦ ﺧـﻼﻝ ﺗـﺪﻋﻴﻢ‬
‫ﻭﺗﻜﺜﻴﻒ ﺍﺗﺼﺎﻻ‪‬ﺎ ﺍﻹﻓﺮﻳﻘﻴﺔ ﰲ ﺍ‪‬ﺎﻻﺕ ﻛﺎﻓﺔ ﺩﻭﻥ ﺍﺷﺘﺮﺍﻁ ﻭﺟﻮﺩ ﻋﻼﻗﺎﺕ ﺩﺑﻠﻮﻣﺎﺳﻴﺔ‪ .‬ﻭﰲ ﻋـﺎﻡ‬
‫‪1982‬ﻡ ﺃﻋﻠﻨﺖ ﺩﻭﻟﺔ ﺇﻓﺮﻳﻘﻴﺔ ﻭﺍﺣﺪﺓ ﻫﻲ ﺯﺍﺋﲑ ﻋﻦ ﻋﻮﺩﺓ ﻋﻼﻗﺎ‪‬ﺎ ﻣﻊ )ﺇﺳﺮﺍﺋﻴﻞ(‪ ،‬ﻷﻥ ﺍﻟﺮﺋﻴﺲ ﻣﻮﺑﻮﺗﻮ‬
‫ﻛﺎﻥ ﲝﺎﺟﺔ ﻣﺎﺳﺔ ﻟﻠﻤﺴﺎﻋﺪﺍﺕ ﺍﻟﻌﺴﻜﺮﻳﺔ )ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ(‪ ،‬ﻭﻻﺳﻴﻤﺎ ﰲ ﻣﻴﺪﺍﻥ ﺗﺪﺭﻳﺐ ﺍﳉﻴﺶ‪.‬‬
‫ﻋﻠﻰ ﺃﻥ ﺍﻟﺪﻭﻝ ﺍﻻﻓﺮﻳﻘﻴﺔ ﺍﻷﺧﺮﻯ ﺍﻟﱵ ﺣﺎﻓﻈﺖ ﻋﻠﻰ ﻋﻼﻗﺎﺕ ﻏﲑ ﺭﲰﻴﺔ ﻭﺛﻴﻘﺔ ﻣﻊ )ﺇﺳﺮﺍﺋﻴﻞ(ﱂ‬
‫ﺗﻨﻬﺞ ﻧﻔﺲ ﺍﳌﺴﻠﻚ ﺍﻟﺰﺍﺋﲑﻱ‪ ،‬ﻭﺭﲟﺎ ﻳﻌﺰﻯ ﺫﻟﻚ ﺇﱃ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
‫• ﺇﻥ ﻗﺮﺍﺭ ﺍﻟﺮﺋﻴﺲ ﻣﻮﺑﻮﺗﻮ ﻛﺎﻥ ﻣﻨﻔﺮﺩﺍﹰ‪ ،‬ﻭﱂ ﻳﺘﻢ ﺍﻟﺘﻨﺴﻴﻖ ﻣﻊ ﺍﻟﺪﻭﻝ ﺍﻷﺧﺮﻯ‪ .‬ﻭﻗﺪ‬
‫ﺣﺎﺟﺞ ﺍﻟﺒﻌﺾ ﺑﺄﻥ ﻗﺮﺍﺭ ﻗﻄﻊ ﺍﻟﻌﻼﻗﺎﺕ ﻣﻊ )ﺇﺳﺮﺍﺋﻴﻞ( ﻛﺎﻥ ﺑﺮﻋﺎﻳﺔ ﻣﻨﻈﻤﺔ ﺍﻟﻮﺣﺪﺓ‬
‫ﺍﻻﻓﺮﻳﻘﻴﺔ ﰲ ﺃﻭﺍﺧﺮ ﺍﻟﺴﺘﻴﻨﻴﺎﺕ‪ ،‬ﻭﻣﻦ ﰒ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﺍﺳﺘﺌﻨﺎﻑ ﻫﺬﻩ ﺍﻟﻌﻼﻗﺎﺕ‬
‫ﺑﻘﺮﺍﺭ ﻣﻦ ﺍﳌﻨﻈﻤﺔ ﺫﺍ‪‬ﺎ‪.‬‬
‫• ﺇﻥ ﺍﻟﺪﻭﻝ ﺍﻟﻌﺮﺑﻴﺔ ﻛﺜﻔﺖ ﻣﻦ ﲪﻠﺘﻬﺎ ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻴﺔ ﺍﳌﻀﺎﺩﺓ‪ ،‬ﺣﻴـﺚ ﺍﺳـﺘﺨﺪﻣﺖ‬
‫ﺳﻼﺡ ﺍﳌﺴﺎﻋﺪﺍﺕ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﻭﺍﻟﺘﻘﻨﻴﺔ ﻛﺄﺩﺍﺓ ﻟﻠﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻫﻴﺐ ﰲ ﺁﻥ ﻭﺍﺣﺪ‪.‬‬
‫• ﺇﻥ )ﺇﺳﺮﺍﺋﻴﻞ( ﻗﺎﻣﺖ ﰲ ﺍﻷﺳﺒﻮﻉ ﺍﻷﻭﻝ ﻣﻦ ﺣﺰﻳﺮﺍﻥ ‪1982‬ﻡ ﺑﻐﺰﻭ ﻟﺒﻨﺎﻥ ﻭﻫﻮ ﻣﺎ‬
‫ﻳﺆﻛﺪ ﺍﻟﺘﻮﺳﻌﻴﺔ ﻭﺍﻟﻌﺪﻭﺍﻧﻴﺔ‪.‬‬
‫ﺍﳌﺮﺣﻠﺔ ﺍﳋﺎﻣﺴﺔ )‪ 1991‬ﻡ( ‪ -‬ﺳﻴﺎﺳﺎﺕ ﺍﻟﺘﻄﺒﻴﻊ‬
‫ﻟﻘﺪ ﺷﻬﺪﺕ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﺇﻋﺎﺩﺓ ﺗﺄﺳﻴﺲ ﺑﲔ )ﺇﺳﺮﺍﺋﻴﻞ( ﻭﺇﻓﺮﻳﻘﻴﺎ ﻣﺮﺓ ﺃﺧﺮﻯ ﻭﻻﺳـﻴﻤﺎ ﺧـﻼﻝ‬
‫ﻋﺎﻣﻲ ‪1991‬ﻡ ﻭ ‪1992‬ﻡ‪ ،‬ﻭﺭﲟﺎ ﻳﻌﺰﻯ ﺫﻟﻚ ﺇﱃ‪:‬‬
‫• ﺍﻟﺘﻐﲑﺍﺕ ﰲ ﺍﻟﻨﻈﺎﻡ ﺍﻟﺪﻭﱄ ﻭﺍﻧﻌﻜﺎﺳﺎﺗﻪ ﺍﻻﻗﻠﻴﻤﻴﺔ‪.‬‬
‫• ﺳﻘﻮﻁ ﺍﻟﻨﻈﻢ ﺍﻻﺷﺘﺮﺍﻛﻴﺔ ﻭﺍﳌﺎﺭﻛﺴﻴﺔ ﺍﻟﻠﻴﻨﻴﻨﻴﺔ ﰲ ﺇﻓﺮﻳﻘﻴﺎ‪.‬‬
‫• ﺍﻟﺪﺧﻮﻝ ﰲ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﺘﻔﺎﻭﺿﻴﺔ ﺑﲔ ﺍﻟﻌﺮﺏ ﻭ )ﺇﺳﺮﺍﺋﻴﻞ( ﻣﻨﺬ ﻣﺆﲤﺮ ﻣﺪﺭﻳﺪ‪.‬‬
‫ﻭﻗﺪ ﺗﺴﺎﺭﻋﺖ ﻋﻮﺩﺓ ﺍﻟﻌﻼﻗﺎﺕ )ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ( ﺍﻻﻓﺮﻳﻘﻴﺔ ﺣﱴ ﺃﻧﻪ ﰲ ﻋﺎﻡ ‪1992‬ﻡ ﻭﺣﺪﻩ ﻗﺎﻣـﺖ‬
‫ﺩﻭﻝ ﺇﻓﺮﻳﻘﻴﺔ ﺑﺈﻋﺎﺩﺓ ﺗﻄﺒﻴﻊ ﻋﻼﻗﺎ‪‬ﺎ ﻣﻊ )ﺇﺳﺮﺍﺋﻴﻞ(‪ .‬ﻭﻃﺒﻘﺎ ﻟﻠﺒﻴﺎﻧﺎﺕ )ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ( ﻓﺈﻥ ﻋﺪﺩ ﺍﻟـﺪﻭﻝ‬
‫ﺍﻻﻓﺮﻳﻘﻴﺔ ﺍﻟﱵ ﺃﻋﺎﺩﺕ ﻋﻼﻗﺎ‪‬ﺎ ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻴﺔ ﺃﻭ ﺃﺳﺴﻬﺎ ﻣﻨﺬ ﻣﺆﲤﺮ ﻣﺪﺭﻳﺪ ﰲ ﺗﺸﺮﻳﻦ ﺍﻷﻭﻝ ‪1991‬ﻡ ﻗﺪ‬
‫ﺑﻠﻎ ﺛﻼﺛﲔ ﺩﻭﻟﺔ‪ .‬ﻭﰲ ﻋﺎﻡ ‪1997‬ﻡ ﺑﻠﻎ ﻋﺪﺩ ﺍﻟﺪﻭﻝ ﺍﻹﻓﺮﻳﻘﻴﺔ ﺍﻟﱵ ﲢﺘﻔﻆ ﺑﻌﻼﻗﺎﺕ ﺩﺑﻠﻮﻣﺎﺳـﻴﺔ ﻣـﻊ‬
‫)ﺇﺳﺮﺍﺋﻴﻞ( ‪ 48‬ﺩﻭﻟﺔ‪.‬‬
‫ﺍﳊﺮﺹ ﺍﻟﺼﻬﻴﻮﱐ ﻋﻠﻰ ﺍﻟﺘﻮﺍﺟﺪ ﰲ ﺇﻓﺮﻳﻘﻴﺎ‪:‬‬
‫ﻋﺎﺩﻝ ﳏﻤﺪ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﻐﺮﻳﺎﱐ ‪45 -‬‬

‫ﺗﺄﰐ ﺗﺼﺮﳛﺎﺕ ﺍﻟﻘﻴﺎﺩﺍﺕ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ ﻟﺘﺆﻛﺪ ﺃﳘﻴﺔ ﺍﳊﺮﺹ ﺍﻹﺳﺮﺍﺋﻴﻠﻲ ﻋﻠﻰ ﺍﻟﺘﻮﺍﺟﺪ ﰲ ﺇﻓﺮﻳﻘﻴـﺎ‪،‬‬
‫ﻭﺑﺬﻝ ﻛﻞ ﺍﳉﻬﻮﺩ ﻭﺍﻟﻮﺳﺎﺋﻞ ﻟﻜﺴﺐ ﺩﻭﻝ ﺍﻟﻘﺎﺭﺓ ﺍﻹﻓﺮﻳﻘﻴﺔ‪ ،‬ﻣﺴﺘﻐﻠﺔ ﺇﺷﺎﺭﺍﺕ ﻫﺮﺗـﺰﻝ ‪ Herzel‬ﰲ‬
‫ﻛﺘﺎﺑﻪ )ﺍﻟﺪﻭﻟﺔ ﺍﻟﻴﻬﻮﺩﻳﺔ( ﺍﻟﱵ ﻳﺪﻋﻲ ﻓﻴﻬﺎ ﺃﻧﻪ " ﺑﻌﺪ ﲨﻊ ﺍﻟﻴﻬﻮﺩ ﰲ ﻛﻴﺎﻥ ﺳﻴﺎﺳﻲ ﻭﺍﺣﺪ‪ ،‬ﺳﻮﻑ ﻳﻌﻤﻞ‬
‫ﻋﻠﻰ ﲢﺮﻳﺮ ﺍﻷﻓﺎﺭﻗﺔ‪ ،‬ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭ ﺃﻥ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﺸﻌﻮﺏ ﺍﻹﻓﺮﻳﻘﻴﺔ ﺗﻌﺮﺿﻮﺍ ﺃﻛﺜﺮ ﻣﻦ ﻏﲑﻫـﻢ ﳌﺂﺳـﻲ‬
‫‪140‬‬
‫ﺍﻣﺘﺪﺕ ﳌﺌﺎﺕ ﺍﻟﻘﺮﻭﻥ‪ ،‬ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﻳﺪﻓﻊ ﺇﱃ ﺍﻟﺘﻘﺎﺭﺏ ﻭﺍﻟﺘﻌﺎﻭﻥ"‬
‫ﻭﰲ ﺿﻮﺀ ﺭﺅﻳﺔ ﺗﻠﻚ ﺍﻟﻘﻴﺎﺩﺍﺕ ﻓﺈﻥ )ﺇﺳﺮﺍﺋﻴﻞ( ﻻ ﺗﺴﺘﻄﻴﻊ ﻗﺼﺮ ﺻﺪﺍﻗﺘﻬﺎ ﻋﻠﻰ ﺃﻭﺭﻭﺑﺎ ﻭﺃﻣﺮﻳﻜﺎ‪،‬‬
‫ﻭﻣﻦ ﺍﻟﻄﺒﻴﻌﻲ ﺃﻥ ﺗﺴﻌﻰ ﺇﱃ ﺇﻛﺘﺴﺎﺏ ﺍﻟﺘﺄﻳﻴﺪ ﻭﺍﳌﺴﺎﻧﺪﺓ ﻣﻦ ﻛﺎﻓﺔ ﺩﻭﻝ ﺍﻟﻌﺎﱂ ﻭﺗﻘﻮﻳﺔ ﻋﻼﻗﺎ‪‬ـﺎ ﻣـﻊ‬
‫‪141‬‬
‫ﺍﻟﺪﻭﻝ ﺍﳉﺪﻳﺪﺓ‪.‬‬
‫ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻷﺳﺎﺱ ﻓﻘﺪ ﺗﻴﻘﻈﺖ )ﺇﺳﺮﺍﺋﻴﻞ( ﺇﱃ ﺃﳘﻴﺔ ﻧﻘﻞ ﺍﻟﺪﻭﻝ ﺍﻹﻓﺮﻳﻘﻴﺔ ﻛﻤﺠﻤﻮﻋﺔ ﰲ ﺍﻷﻣﻢ‬
‫ﺍﳌﺘﺤﺪﺓ ﳍﺎ ﺻﻮﺕ ﻣﺴﻤﻮﻉ ﰲ ﺍﻟﻌﺎﱂ‪ ،‬ﻭﰲ ﺍﳌﻨﻈﻤﺎﺕ ﺍﻟﺪﻭﻟﻴﺔ ﻳﺴﺎﻭﻱ ﰲ ﻗﻴﻤﺘـﻪ ﺃﺻـﻮﺍﺕ ﺍﻟـﺪﻭﻝ‬
‫ﺍﻟﻜﱪﻯ‪ .‬ﻭﻟﺬﺍ ﻓﺈﻥ )ﺇﺳﺮﺍﺋﻴﻞ( ﺑﺼﺪﺍﻗﺘﻬﺎ ﻟﻠﺪﻭﻝ ﺍﻹﻓﺮﻳﻘﻴﺔ ‪‬ﺪﻑ ﻛﺤﺪ ﺃﺩﱏ ﺇﱃ ﲢﻴﻴـﺪ ﺇﻓﺮﻳﻘﻴـﺎ ﰲ‬
‫ﺍﻟﺼﺮﺍﻉ ﺍﻟﻌﺮﰊ )ﺍﻹﺳﺮﺍﺋﻴﻠﻲ(‪ ،‬ﻭﰲ ﺃﺣﺴﻦ ﺍﳊـﺎﻻﺕ‪ ،‬ﺇﱃ ﺿـﻤﺎﻥ ﻣـﺴﺎﻧﺪﺓ ﺇﻓﺮﻳﻘﻴـﺎ ﻟﻠﻤﻮﻗـﻒ‬
‫‪142‬‬
‫)ﺍﻹﺳﺮﺍﺋﻴﻠﻲ(‪.‬‬
‫ﻭﺑﺪﻭﻥ ﺷﻚ ﻓﻘﺪ ﻭﺟﺪﺕ )ﺇﺳﺮﺍﺋﻴﻞ( ﺍﻟﻘﺎﺭﺓ ﺍﻹﻓﺮﻳﻘﻴﺔ ﻣﻔﺘﻮﺣﺔ ﺃﻣﺎﻡ ﻧﺸﺎﻃﻬﺎ‪ ،‬ﻣﺴﺘﻔﻴﺪﺓ ﻣﻦ ﺍﻟﺘﺄﺛﲑ‬
‫ﺍﻟﺴﻴﺎﺳﻲ ﻟﻠﺪﻭﻝ ﺍﻻﺳﺘﻌﻤﺎﺭﻳﺔ ﺍﻷﻭﺭﻭﺑﻴﺔ ﺍﻟﺘﻘﻠﻴﺪﻳﺔ ‪ -‬ﺑﺮﻳﻄﺎﻧﻴﺎ ‪ -‬ﻓﺮﻧـﺴﺎ ‪ -‬ﰒ ﺍﻟﻮﻻﻳـﺎﺕ ﺍﳌﺘﺤـﺪﺓ‬
‫ﺍﻷﻣﺮﻳﻜﻴﺔ ﺃﻳﻀﹰﺎ ﲝﻜﻢ ﺩﻭﺭﻫﺎ ﺍﻟﻔﺎﻋﻞ ﻭﺍﳌﺆﺛﺮ ﰲ ﺍ‪‬ﺎﻻﺕ ﺍﻟﺴﻴﺎﺳﻴﺔ ﻭﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﻟﻠﺪﻭﻝ ﺍﻹﻓﺮﻳﻘﻴﺔ ﺍﻟﱵ‬
‫‪143‬‬
‫ﻛﺎﻧﺖ ﻋﻠﻰ ﺃﺑﻮﺍﺏ ﺍﻻﺳﺘﻘﻼﻝ‪ ،‬ﺇﺿﺎﻓﺔ ﺇﱃ ﺃﻥ ﻫﺬﻩ ﺍﻟﺪﻭﻝ ﺍﻟﺜﻼﺙ ﺍﻟﻜﱪﻯ ﳍﺎ ﺃﻫﺪﺍﻓﻬﺎ ﻭﻣﻮﺍﻗﻔﻬﺎ‪.‬‬
‫ﲝﻴﺚ ﻳﺘﻢ ﺍﻹﺑﻘﺎﺀ ﻋﻠﻰ ﺗﺒﻌﻴﺔ ﺍﻻﻗﺘﺼﺎﺩﺍﺕ ﺍﻹﻓﺮﻳﻘﻴﺔ ﻟﻠﺪﻭﻝ ﺍﻻﺳﺘﻌﻤﺎﺭﻳﺔ ﻭﺍﻻﺣﺘﻜﺎﺭﺍﺕ ﻋـﻦ ﻃﺮﻳـﻖ‬
‫ﺭﺑﻄﻬﺎ ﲟﺸﺮﻭﻋﺎﺕ )ﺇﺳﺮﺍﺋﻴﻠﻴﺔ( ﰲ ﺍﻟﻈﺎﻫﺮ ﻟﻜﻨﻬﺎ ﺗﺼﺐ ﰲ ﳎﺮﻯ ﻣـﺼﺎﱀ ﺍﻟـﺪﻭﻝ ﺍﻻﺳـﺘﻌﻤﺎﺭﻳﺔ‬
‫‪144‬‬
‫ﻭﺷﺮﻛﺎﺕ ﺍﻻﺣﺘﻜﺎﺭ‪.‬‬
‫ﺍﻷﻫﺪﺍﻑ ﺍﻻﺳﺘﺮﺍﺗﻴﺠﻴﺔ ﻟﻠﻜﻴﺎﻥ ﺍﻟﺼﻬﻴﻮﱐ ﰲ ﺇﻓﺮﻳﻘﻴﺎ‪:‬‬
‫ﻟﻘﺪ ﺭﻛﱠﺰﺕ ﻣﻌﻈﻢ ﺍﻟﻜﺘﺎﺑﺎﺕ ﺍﻟﱵ ﺗﻨﺎﻭﻟﺖ ﺃﻫﺪﺍﻑ ﺍﻟﺴﻴﺎﺳﺔ ﺍﳋﺎﺭﺟﻴﺔ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ ﰲ ﺇﻓﺮﻳﻘﻴﺎ ﻋﻠﻰ‬
‫ﺃﻥ ﻫﺬﻩ ﺍﻷﻫﺪﺍﻑ ﺗﻜﺎﺩ ﺗﻨﺤﺼﺮ ﻓﻴﻤﺎ ﻳﻠﻲ‪:‬‬
‫‪ - 140‬ﳏﻤﺪ ﺑﻮﻋﺸﺔ‪ ،‬ﺍﻟﺘﻐﻠﻐﻞ ﺍﻹﺳﺮﺍﺋﻴﻠﻲ ﰲ ﺇﻓﺮﻳﻘﻴﺎ‪ .‬ﺍﻷﺭﺽ ﺍﻟﺴﻮﺩﺍﺀ ﺍﳌﻮﻋﻮﺩﺓ‪ .‬ﳎﻠـﺔ ﺍﻟﻔﺮﺳـﺎﻥ‪ ،‬ﺃﻏـﺴﻄﺲ‬
‫‪1990‬ﻡ‪ ،‬ﺹ ‪ 8‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬
‫‪ - 141‬ﻋﻮﺍﻃﻒ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‪ ،‬ﺇﺳﺮﺍﺋﻴﻞ ﻭﺇﻓﺮﻳﻘﻴﺎ‪1973 -1948 ،‬ﻡ(‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻣﺮﻛﺰ ﺍﻷﲝـﺎﺙ ﺍﻟﻔﻠـﺴﻄﻴﻨﻴﺔ‪،‬‬
‫‪1974‬ﻡ‪ ،‬ﺹ ‪.26‬‬
‫ﻼ ﻋﻦ ﳎﺪﻱ ﲪﺎﺩ‪ ،‬ﺇﺳﺮﺍﺋﻴﻞ ﻭﺇﻓﺮﻳﻘﻴﺎ‪ ،‬ﺩﺭﺍﺳﺔ ﰲ‬
‫‪ - 142‬ﻣﻦ ﺣﺪﻳﺚ )ﺑﻦ ﺟﻮﺭﻳﻮﻥ( ﰲ ﺍﻟﻜﻴﻨﺴﺖ‪1960 ،‬ﻡ‪ ،‬ﻧﻘ ﹰ‬
‫ﺇﺩﺍﺭﺓ ﺍﻟﺼﺮﺍﻉ ﺍﻟﺪﻭﱄ‪ .‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﺩﺍﺭ ﺍﳌﺴﺘﻘﺒﻞ ﺍﻟﻌﺮﰊ‪1986 ،‬ﻡ‪ ،‬ﺹ ‪.31‬‬
‫‪ - 143‬ﻣﺸﻌﺎﻥ ﺑﻦ ﳏﻤﺪ ﺍﻟﺪﻋﻴﺞ‪،‬ﺍﻟﺘﻐﻠﻐﻞ ﺍﻹﺳﺮﺍﻳﻠﻲ ﻭﻣﺪﻯ ﺗﺄﺛﲑ ﺍﻟﺘﻌﺎﻭﻥ ﺍﻟﻌﺮﰊ ﺍﻹﻓﺮﻳﻘﻲ ﻣﻦ ‪1983 -1973‬ﻡ‪.‬‬
‫ﺷﺆﻭﻥ ﻋﺮﺑﻴﺔ‪ 1990 .18 ،17 ،‬ﻡ‪ ،‬ﺹ ‪.38‬‬
‫‪ - 144‬ﳛﲕ ﻋﺮﺩﻭﻛﻲ‪ ،‬ﺍﻟﻌﻼﻗﺎﺕ ﺍﳋﺎﺭﺟﻴﺔ ﻹﺳﺮﺍﺋﻴﻞ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻣﺮﻛﺰ ﺍﻷﲝﺎﺙ ﺍﻟﻔﻠﺴﻄﻴﻨﻴﺔ‪1971 ،‬ﻡ‪ ،‬ﺹ ‪.58‬‬
 ‫‪ISoIT‬‬ ‫‪- 46‬‬

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

‫‪ -145‬ﻧﺎﺣﻮﻡ ﺟﻮﻟﺪﻣﺎﻥ‪ ،‬ﺇﺳﺮﺍﺋﻴﻞ ﺇﱃ ﺃﻳﻦ‪ ،‬ﺗﺮﲨﺔ ﻧﺴﻤﻲ ﺍﳋﻮﺭﻱ‪ ،‬ﺑﲑﻭﺕ ﻟﺒﻨﺎﻥ‪ ،‬ﺩﻣﺸﻖ‪ ،‬ﺳـﻮﺭﻳﺎ‪ ،‬ﺩﺍﺭ ﺍﳌـﺸﺮﻕ‬
‫ﺍﻟﻌﺮﰊ ﺍﻟﻜﺒﲑ‪1985 ،‬ﻡ‪ ،‬ﺹ ‪.111 ،110 ،31 ،28‬‬
‫‪ 146‬ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ﻭ ﺍﻟﺼﻔﺤﺎﺕ‪.‬‬
‫ﻋﺎﺩﻝ ﳏﻤﺪ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﻐﺮﻳﺎﱐ ‪47 -‬‬

‫ﻭﺣﻴﺪﺓ ﻣﻦ ﻧﻮﻋﻬﺎ"‪ ،‬ﻭﺃ‪‬ﺎ ﺗﺸﻜﱢﻞ "ﻇﺎﻫﺮﺓ ﻻ ﻣﺜﻴﻞ ﳍﺎ ﰲ ﺍﻟﻌﺎﱂ"‪ ،‬ﻭﺃﻥ "ﻟﻠﺸﻌﺐ ﺍﻟﻴﻬﻮﺩﻱ ﻣﻬﻤﺔ ﻓﺮﻳﺪﺓ‬
‫ﻻ ﻣﺜﻴﻞ ﳍﺎ"‪.‬‬
‫‪ -2‬ﺍﻹﺻﺮﺍﺭ ﻋﻠﻰ ﺍﻧﺘﻬﺎﻙ ﺳﻴﺎﺩﺓ ﺍﻟﺪﻭﻝ ﺍﻷﺧﺮﻯ‪ ،‬ﺑﺎﻟﺰﻋﻢ ﺑﺄﻥ ﺍﻟﻴﻬﻮﺩ ﺃﻳﻨﻤﺎ ﻭﺟـﺪﻭﺍ ﻳـﺸﻜﻠﻮﻥ‬
‫ﺟﺰﺀﹰﺍ ﻣﻦ ﺍﻟﺸﻌﺐ ﺍﻟﻴﻬﻮﺩﻱ‪ ،‬ﻭﺃﻥ ﻭﻻﺀﻫﻢ ﻟﺪﻭﻟﺔ )ﺇﺳﺮﺍﺋﻴﻞ( ﻳﺘﻮﺍﺯﻯ ‪-‬ﺇﻥ ﱂ ﻳﻜﻦ ﳚﺐ‪ -‬ﻣﻊ ﻭﻻﺋﻬﻢ‬
‫ﻟﻠﺪﻭﻝ ﺍﻟﱵ ﻳﻌﻴﺸﻮﻥ ﻓﻴﻬﺎ‪ ،‬ﻣﻊ ﺍﻟﺘﺄﻛﻴﺪ ﻋﻠﻰ ﺍﺳﺘﻤﺮﺍﺭ ﻗﻄﺎﻉ ﻛﺒﲑ ﻣﻦ ﻳﻬﻮﺩ ﺍﻟـﺸﺘﺎﺕ ﺧـﺎﺭﺝ ﺃﺭﺽ‬
‫)ﺇﺳﺮﺍﺋﻴﻞ( ﰲ ﺭﻓﺾ ﻭﺍﺿﺢ ﳌﺒﺪﺃ ﺣﻖ ﺗﻘﺮﻳﺮ ﺍﳌﺼﲑ ﺑﺎﳌﻔﻬﻮﻡ ﺍﳊﺪﻳﺚ ﺣﻴﺚ ﻳﻌﱪ ﻋﻦ ﺣﻖ ﻛﻞ ﺃﻣﺔ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﳍﺎ ﺩﻭﻟﺔ‪ .‬ﻓﺎﻟﺸﻌﺐ ﺍﻟﻴﻬﻮﺩﻱ ﺃﻳﻨﻤﺎ ﻭﺟﺪ ﻳﺸﻜﻞ ﺃﻣﺔ ﺗﻌﻤﻞ ﺑﺘﻮﺟﻴﻪ ﻣﻦ ﺍﳌﺮﻛﺰ )ﺇﺳﺮﺍﺋﻴﻞ(‪.‬‬
‫‪ -3‬ﻭﻳﻈﻬﺮ ﳑﺎ ﺳﺒﻖ ﺍﺳﺘﻤﺮﺍﺭ "ﻋﻘﺪﺓ ﺍﳊﺼﺎﺭ"؛ ﺇﺫ ﺭﻏﻢ ﺭﻏﺒﺔ ﺍﻟﻘﺎﺩﺓ ﺍﻟﺼﻬﺎﻳﻨﺔ ﰲ ﲡﻤﻊ ﺍﻟﺸﻌﺐ‬
‫ﺍﻟﻴﻬﻮﺩﻱ ﰲ )ﺇﺳﺮﺍﺋﻴﻞ(‪ ،‬ﺇﻻ ﺃﻥ ﺍﳋﻮﻑ ﻣﻦ ﻧﺘﺎﺋﺞ ﻫﺬﺍ ﺍﻟﺘﺠﻤﻴﻊ ﺗﺒﺪﻭ ﻭﺍﺿﺤﺔ‪ ،‬ﺧﻮﻑ ﻣـﻦ ﺗﻮﺟﻴـﻪ‬
‫ﺿﺮﺑﺔ ﻋﺴﻜﺮﻳﺔ ﻟﻜﻞ ﺍﻟﺸﻌﺐ ﺍﻟﻴﻬﻮﺩﻱ ﺍﳌﺘﺠﻤﻊ ﰲ )ﺇﺳﺮﺍﺋﻴﻞ(‪ ،‬ﻭﺧﻮﻑ ﻣﻦ ﻓﻘـﺪﺍﻥ ﺍﻟﺘـﺄﺛﲑ ﻋﻠـﻰ‬
‫ﺳﻴﺎﺳﺎﺕ ﺍﻟﺪﻭﻝ ﺍﳌﺘﻮﺍﺟﺪ ﻓﻴﻬﺎ ﻳﻬﻮﺩ ﺍﻟﺸﺘﺎﺕ‪ ،‬ﻭﺧﻮﻑ ﻣﻦ ﻓﻘﺪﺍﻥ ﻣﺼﺎﺩﺭ ﺍﻟﺘﻤﻮﻳﻞ ﺍﳋﺎﺭﺟﻴﺔ‪ .‬ﻭﻫﻜﺬﺍ‬
‫ﻳﺘﻀﺢ ﺃﻥ ﻣﻔﻜﺮﻱ ﺍﻟﺼﻬﺎﻳﻨﺔ ﻗﺪ ﺁﺛﺮﻭﺍ ﺍﻟﺘﺮﻛﻴﺰ ﻋﻠﻰ ﻓﻜﺮﺓ " ﺍﳌﺮﻛﺰ ‪ -‬ﺇﺳﺮﺍﺋﻴﻞ " ﺍﻟﺬﻱ ﻳﺘﻢ ﻓﻴﻪ ﲡﻤﻴﻊ‬
‫ﺑﻌﺾ ﺍﻟﻴﻬﻮﺩ ﻟﺘﺄﻫﻴﻠﻬﻢ‪ ،‬ﰒ ﺇﻋﺎﺩﺓ ﻧﺸﺮﻫﻢ ﻟﻠﻘﻴﺎﻡ ﲟﻬﺎﻡ ﺧﺎﺭﺟﻴﺔ ﳋﺪﻣﺔ ﺍﻟﺸﻌﺐ ﺍﻟﻴﻬﻮﺩﻱ‪ .‬ﻭﻗﺪ ﺗﺮﺗـﺐ‬
‫ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻔﻜﺮﺓ ‪ -‬ﻭﺑﻠﻐﺔ ﺍﻟﻌﺴﻜﺮﻳﺔ ‪ -‬ﺿﺮﻭﺭﺓ ﻭﺟﻮﺩ ﻣﺮﻛﺰ " ﺍﺣﺘﻴﺎﻃﻲ " ﲢﺴﺒ‪‬ﺎ ﻟﻀﺮﺏ ﺍﳌﺮﻛﺰ‬
‫ﺍﻷﺻﻠﻲ‪ ،‬ﺃﻭ ﻣﺮﻛﺰ " ﺗﺒﺎﺩﱄ " ﻳﺴﺘﺨﺪﻡ ﰲ ﺣﺎﻟﺔ ﺿﺮﺏ ﺍﳌﺮﻛﺰ ﺍﻷﺻﻠﻲ‪ ،‬ﺣﱴ ﻳﻈﻞ ﻣﺮﻛـﺰ ﻗﻴـﺎﺩﺓ‬
‫)ﺍﳊﺮﻛﺔ ﺍﻟﺼﻬﻴﻮﻧﻴﺔ( ﻣﺆ ‪‬ﻣﻨ‪‬ﺎ ﰲ ﻛﻞ ﺍﻷﺣﻮﺍﻝ‪.‬‬
‫ﻭﻳﺒﺪﻭ ﺃﻥ ﻣﻨﻄﻘﺔ ﺷﺮﻕ ﺇﻓﺮﻳﻘﻴﺎ –ﻭﺍﻟﱵ ﻛﺎﻧﺖ ﻣﻄﺮﻭﺣﺔ ﰲ ﺍﻟﺴﺎﺑﻖ ﻛﻮﻃﻦ ﻗﻮﻣﻲ ﻟﻠﻴﻬﻮﺩ ﺗﺸﻜﱢﻞ‬
‫ﺍﳌﺮﻛﺰ " ﺍﻻﺣﺘﻴﺎﻃﻲ" ﺃﻭ " ﺍﻟﺘﺒﺎﺩﱄ " ﻟﻠﺤﺮﻛﺔ ﺍﻟﺼﻬﻴﻮﻧﻴﺔ‪ ،‬ﻭﻳﻈﻬﺮ ﺫﻟﻚ ﺟﻠﻴ‪‬ﺎ ﻣﻦ ﺍﻟﻨﺸﺎﻁ ﺍﻹﺳﺮﺍﺋﻴﻠﻲ‬
‫ﺍﳌﻜﺜﻒ ﰲ ﺍﳌﻨﻄﻘﺔ ﺑﻌﻮﻥ ﺃﻣﺮﻳﻜﻲ‪ -‬ﰲ ﻛﻞ ﺍﻟﻈﺮﻭﻑ ﻭﺍﳌﺘﻐﲑﺍﺕ‪ ،‬ﻭﻫﻮ ﻧﺸﺎﻁ ﺍﺳﺘﻬﺪﻑ ﰲ ﺟﺎﻧـﺐ‬
‫ﻛﺒﲑ ﻣﻨﻪ ﺗﻄﻮﻳﻖ ﺍﻟﻌﺎﱂ ﺍﻟﻌﺮﰊ ﻣﻦ ﺍﳉﻨﻮﺏ‪ ،‬ﻭﺗﻘﻠﻴﺺ ﺍﳌﺪ ﺍﻹﺳﻼﻣﻲ ﻋﻠﻰ ﺃﻃﺮﺍﻓـﻪ‪ ،‬ﺑﺎﻟﺘﻌـﺎﻭﻥ ﻣـﻊ‬
‫ﺍﳌﺴﻴﺤﻴﺔ ﺍﻟﻌﺎﳌﻴﺔ‪ ،‬ﺍﺑﺘﺪﺍﺀ ﻣﻦ ﺍﻓﺘﻌﺎﻝ ﺍﻟﺼﺮﺍﻉ ﺍﳌﻮﺭﻳﺘﺎﱐ‪ -‬ﺍﻟﺴﻨﻐﺎﱄ ﻭﺍﻟﺘﻬﺪﻳـﺪ ﺑـﻀﺮﺏ ﺍﻟﻘـﺪﺭﺍﺕ‬
‫ﺍﻟﻌﺴﻜﺮﻳﺔ ﻟﻠﺠﺰﺍﺋﺮ‪ ،‬ﻭﺍﻟﺘﻮﺍﺟﺪ ﺍﻟﻌﺴﻜﺮﻱ ﺍﻷﻣﺮﻳﻜﻲ‪ -‬ﺍﻟﺼﻬﻴﻮﱐ ﰲ ﺗﺸﺎﺩ‪ ،‬ﻭﺍﳌﺴﺎﻋﺪﺍﺕ ﳊﺮﻛﺔ ﺍﻟﺘﻤﺮﺩ‬
‫ﰲ ﺟﻨﻮﺏ ﺍﻟﺴﻮﺩﺍﻥ ﻣﻦ ﺟﺎﻧﺐ "ﺍﺳﺮﺍﺋﻴﻞ" ﻭﺍﻟﻮﻻﻳﺎﺕ ﺍﳌﺘﺤﺪﺓ‪ ،‬ﻭﳎﻠﺲ ﺍﻟﻜﻨﺎﺋﺲ ﺍﻟﻌﺎﳌﻲ‪ ،‬ﰒ ﺍﻟﺘﺪﺧﻞ‬
‫ﰲ ﺃﺣﺪﺍﺙ ﺍﻟﻘﺮﻥ ﺍﻷﻓﺮﻳﻘﻲ ﻟﺘﺮﺗﻴﺐ ﺍﻷﻭﺿﺎﻉ ﻟﺼﺎﱀ ﺍﻹﻣﱪﻳﺎﻟﻴﺔ ﺍﻷﻣﺮﻳﻜﻴﺔ ﻭﺍﻟﺼﻬﻴﻮﻧﻴﺔ‪ .‬ﻭﻛﻞ ﺫﻟﻚ ﰲ‬
‫ﺗﻘﺪﻳﺮﻱ ﲤﻬﻴﺪ‪‬ﺍ ﻟﺘﻌﺰﻳﺰ ﻣﺮﻛﺰ "ﺗﺒﺎﺩﱄ" ﺃﻭ ﺍﺣﺘﻴﺎﻃﻲ ﺁﻣﻦ ﻟﻠﺤﺮﻛﺔ ﺍﻟﺼﻬﻴﻮﻧﻴﺔ ﳛﻘـﻖ ﳍـﺎ ﺍﻷﻏـﺮﺍﺽ‬
‫ﺍﻟﺪﻓﺎﻋﻴﺔ ﺍﳌﺬﻛﻮﺭﺓ ﻣﻦ ﺟﻬﺔ‪ ،‬ﻭﺍﻷﻏﺮﺍﺽ ﺍﳍﺠﻮﻣﻴﺔ ﺍﳌﺘﻤﺜﻠﺔ ﰲ ﺗﻘﻠﻴﺺ ﺍﻟﻮﺟﻮﺩ ﺍﻹﺳﻼﻣﻲ ﰲ ﺇﻓﺮﻳﻘﻴﺎ‪،‬‬
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‫ﻭﺍﻟﺘﺤﻜﻢ ﰲ ﻣﻨﺎﺑﻊ ﻣﻴﺎﻩ ﺍﻟﻨﻴﻞ‪ ،‬ﻭﻣﺪﺧﻞ ﺍﻟﺒﺤﺮ ﺍﻷﲪﺮ ﻣﻦ ﺟﻬﺔ ﺛﺎﻧﻴﺔ‪.‬‬
‫ﺍﻟﻈﺮﻭﻑ ﺍﻟﱵ ﻣﻬﺪﺕ ﻟﺘﻐﻠﻐﻞ )ﺇﺳﺮﺍﺋﻴﻞ( ﰲ ﺇﻓﺮﻳﻘﻴﺎ‪:‬‬
‫ﳝﻜﻦ ﲢﺪﻳﺪ ﺍﻟﻈﺮﻭﻑ ﺍﻟﱵ ﻣﻬﺪﺕ ﻟﺘﺴﺮﺏ ﺇﺳﺮﺍﺋﻴﻞ ﺇﱃ ﺇﻓﺮﻳﻘﻴﺎ ﰲ ﺍﻵﰐ‪:‬‬
‫‪ 147‬ﻟﻠﻤﺰﻳﺪ ﺃﻧﻈﺮ ‪ :‬ﻋﻮﺍﻃﻒ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‪ ،‬ﺣﻠﻤﻲ ﺷﻌﺮﻭﺍﻱ‪" :‬ﺍﺳﺮﺍﺋﻴﻞ" ﻭﺇﻓﺮﻳﻘﻴﺎ ‪ ،1985 – 1948‬ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﺩﺍﺭ‬
‫ﺍﻟﻔﻜﺮ ﺍﻟﻌﺮﰊ‪ ،1985 ،‬ﺹ ‪.185 ،12‬‬
 ‫‪ISoIT‬‬ ‫‪- 48‬‬

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

‫‪ - 148‬ﻧﻘﺎﺑﺔ ﺍﻟﻌﻤﺎﻝ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ‪.‬‬

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‫‪ - 149‬ﺗﻘﺮﻳﺮ ﺣﻮﻝ ﺍﻟﺘﻐﻠﻐﻞ ﺍﻹﺳﺮﺍﺋﻴﻠﻲ ﰲ ﺇﻓﺮﻳﻘﻴﺎ‪ ،‬ﺍﻹﺩﺍﺭﺓ ﺍﻟﺴﻴﺎﺳﻴﺔ‪) .‬ﺍﻷﻣﺎﻧﺔ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﺟﺎﻣﻌﺔ ﺍﻟﺪﻭﻝ ﺍﻟﻌﺮﺑﻴﺔ( ﻧﻘ ﹰ‬
‫ﻋﻦ ﳏﻤﺪ ﺍﳌﱪﻭﻙ ﻳﻮﻧﺲ‪ ،‬ﺩﻭﺭ ﻟﻴﺒﻴﺎ ﰲ ﻣﺴﺎﺭ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻹﻓﺮﻳﻘﻴﺔ‪1969 ،‬ﻡ‪1977 -‬ﻡ(‪ ،‬ﺍﻟﺸﺮﻛﺔ ﺍﻟﻌﺎﻣـﺔ‬
‫ﻟﻠﻮﺭﻕ ﻭﺍﻟﻄﺒﺎﻋﺔ‪ ،‬ﺍﻟﺰﺍﻭﻳﺔ‪ ،‬ﻟﻴﺒﻴﺎ‪1994 ،‬ﻡ‪ ،‬ﺹ ‪.168‬‬
‫‪ - 150‬ﻣﺸﻌﺎﻥ ﺑﻦ ﳏﻤﺪ ﺍﻟﺪﻋﻴﺞ‪ ،‬ﺹ ‪.29‬‬
‫ﻋﺎﺩﻝ ﳏﻤﺪ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﻐﺮﻳﺎﱐ ‪49 -‬‬

‫ﺳﻮﻕ ﻛﺒﲑﺓ ﻟﺼﺎﺩﺭﺍﺕ ﺍﻟﺼﻨﺎﻋﺔ )ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ(‪ ،‬ﻛﻤﺎ ﺳﻌﺖ ﻟﻀﻤﺎﻥ ﻣﻮﺭﺩ ﻣﻬﻢ ﻟﻠﺨﺎﻣﺎﺕ ﺍﳌﻌﺪﻧﻴـﺔ‪،‬‬
‫ﻭﺗﺼﺪﻳﺮ ﻃﺎﻗﺎﺕ ﺍﻟﻌﻤﻞ ﺍﻟﻔﺎﺋﻀﺔ ﻟﺪﻳﻬﺎ ﻣﻦ ﺧﱪﺍﺕ ﻭﺧﱪﺍﺀ‪ ،‬ﻭﻟﺘﺤﻘﻴﻖ ﺫﻟﻚ ﻛﺎﻥ ﻳﻨﺒﻐﻲ ﻋﻠﻴﻬﺎ ﺗﻮﺛﻴﻖ‬
‫ﺻﻠﺘﻬﺎ ﺑﺎﳌﺴﺘﻌﻤﺮ ﺍﻟﻐﺮﰊ ﰲ ﺃﻭﺭﻭﺑﺎ ﻟﻀﻤﺎﻥ ﺍﻟﺘﻤﻮﻳﻞ ﻭﻣﻮﺍﺟﻬﺔ ﺍﻟﻜﺘﻠﺔ ﺍﻟﺸﻴﻮﻋﻴﺔ ﰲ ﺇﻓﺮﻳﻘﻴﺎ‪.‬‬
‫ﻟﻘﺪ ﺍﻫﺘﻤﺖ )ﺇﺳﺮﺍﺋﻴﻞ( ﺑﺈﻓﺮﻳﻘﻴﺎ ﰲ ﺇﻃﺎﺭ ﺍﻷﻫﺪﺍﻑ ﺍﻟﻜﻠﻴﺔ ‪ -‬ﺍﻷﻣﻦ‪ ،‬ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﺍﳍﻴﻤﻨﺔ ‪ -‬ﺇﺫ ﺇ‪‬ﺎ‬
‫ﻭﺍﺣﺪﺓ ﻣﻦ ﺳﺎﺣﺎﺕ ﺍﻟﺼﺮﺍﻉ‪ ،‬ﻭﺭﲟﺎ ﳍﺬﺍ ﺍﻟﺴﺒﺐ ﻛﺎﻥ ﺍﻟﻨﺸﺎﻁ )ﺍﻹﺳﺮﺍﺋﻴﻠﻲ( ﰲ ﺇﻓﺮﻳﻘﻴﺎ ﻋﻠﻰ ﺩﺭﺟـﺔ‬
‫ﻋﺎﻟﻴﺔ ﻣﻦ ﺍﻟﻜﺜﺎﻓﺔ ﻭﺍﻟﺘﻨﻮﻉ‪ .‬ﺭﻏﻢ ﻣﻮﻗﻔﻬﺎ ﺍﳌﻌﺎﺩﻯ ﳊﺮﻛﺎﺕ ﺍﻟﺘﺤﺮﺭ ﺍﻟﻮﻃﲏ ﺇﻻ ﺃ‪‬ـﺎ ﺳـﻌﺖ ﻟﺒﻨـﺎﺀ‬
‫ﻋﻼﻗﺎﺕ ﺇﺳﺘﺮﺍﺗﻴﺠﻴﺔ ﻣﻊ ﺍﻟﺪﻭﻝ ﺍﻻﻓﺮﻳﻘﻴﺔ ﺣﺪﻳﺜﺔ ﺍﻻﺳﺘﻘﻼﻝ‪ ،‬ﻟﻘﺪ ﻋﻤﻠﺖ )ﺇﺳﺮﺍﺋﻴﻞ( ﻋﻠﻰ ﺃﺳـﺎﺱ ﺃﻥ‬
‫ﺍﻟﺼﺪﺍﻗﺔ )ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ ﺍﻹﻓﺮﻳﻘﻴﺔ( ﻟﻦ ﺗﻨﻤﻮ ﺇﻻ ﺇﺫﺍ ﻓﻬﻤﺖ )ﺇﺳﺮﺍﺋﻴﻞ( ﻭﺑﺼﻮﺭﺓ ﻋﻤﻴﻘﺔ ﺍﳌﻄﺎﻟﺐ ﺍﻷﺳﺎﺳﻴﺔ‬
‫ﻟﻠﺸﻌﻮﺏ ﺍﻹﻓﺮﻳﻘﻴﺔ ﻣﺜﻞ ﺍﻟﻨﻀﺎﻝ ﺿﺪ ﺍﻻﺳﺘﻌﻤﺎﺭ ﻭﻣﻌﺎﺭﻙ ﺍﻟﺘﻨﻤﻴﺔ ﲟﻌﲎ ﺃﻥ ﲣﺘﺎﺭ ﺍﻷﺳﻠﻮﺏ ﺍﳌﻨﺎﺳـﺐ‬
‫ﳌﺨﺎﻃﺒﺔ ﺍﻷﻓﺎﺭﻗﺔ ﻭﳒﺤﺖ ﰲ ﺇﺧﻔﺎﺀ ﺃﻫﺪﺍﻓﻬﺎ ﻭﺩﻭﺭﻫﺎ ﻟﺘﺘﻤﻜﻦ ﻣﻦ ﺗﻌﻤﻴﻖ ﻋﻼﻗﺎ‪‬ﺎ ﻣﻊ ﺍﻷﻓﺎﺭﻗﺔ ﻋﻠـﻰ‬
‫ﺣﺴﺎﺏ ﺍﻟﻌﺮﺏ‪.‬‬
‫ﻭﻳﻌﻮﺩ ﺍﻫﺘﻤﺎﻡ )ﺇﺳﺮﺍﺋﻴﻞ( ﺑﺈﻓﺮﻳﻘﻴﺎ ﻭﺇﻋﻄﺎﺋﻬﺎ ﺍﻷﻭﻟﻮﻳﺔ ﰲ ﺍﻟﺘﻌﺎﻣﻞ ﺇﱃ ﻋﺪﺓ ﺃﺳﺒﺎﺏ ﻣﻨﻬﺎ‪:‬‬
‫‪ -1‬ﺍﳌﻮﻗﻊ ﺍﻻﺳﺘﺮﺍﺗﻴﺠﻰ ﻟﻠﻘﺎﺭﺓ ﺍﻟﺴﻤﺮﺍﺀ ﻓﻬﻲ ﻣﻄﻠﺔ ﻋﻠﻰ ﺍﻟﺒﺤﺮ ﺍﻷﲪﺮ ﻭﺍﻟﺒﺤﺮ ﺍﻷﺑﻴﺾ ﺍﳌﺘﻮﺳﻂ‬
‫ﻭﺍﶈﻴﻂ ﺍﻻﻃﻠﺴﻲ ﻭ‪‬ﺎ ﺃﻫﻢ ﺛﻼﺛﺔ ﻣﻀﺎﻳﻖ ﳍﺎ ﺗﺄﺛﲑﻫﺎ ﻋﻠﻰ ﺣﺮﻛﺔ ﺍﻟﺘﺠﺎﺭﺓ ﺍﻟﻌﺎﳌﻴﺔ‪ ،‬ﻭﻗﺪ ﻇﻬﺮﺕ ﺑﺎﻟﻨﺴﺒﺔ‬
‫ﳍﺎ ﺃﳘﻴﺔ ﺍﻟﺒﺤﺮ ﺍﻻﲪﺮ ﻭﻣﻀﻴﻖ ﺑﺎﺏ ﺍﳌﻨﺪﺏ‪ ،‬ﺑﻌﺪ ﺃﻥ ﻇﻬﺮﺕ ﻓﻴﻪ ﺍﻟﺒﺤﺮﻳﺔ ﺍﳌﺼﺮﻳﺔ ﰲ ﻣﻌﺎﺭﻛﻬﺎ ﻣـﻊ‬
‫)ﺇﺳﺮﺍﺋﻴﻞ(‪.‬‬
‫‪ -2‬ﺷﻞ ﺍﻟﻮﺟﻮﺩ ﺍﻟﻌﺮﰊ ﰲ ﺍﻓﺮﻳﻘﻴﺎ ﻭﳏﺎﺻﺮﺓ ﺍﳌﺼﺎﱀ ﺍﳌﺸﺘﺮﻛﺔ ﺑﲔ ﺍﻟـﺪﻭﻝ ﺍﻟﻌﺮﺑﻴـﺔ ﺟﻨـﻮﺏ‬
‫ﺍﻟﺼﺤﺮﺍﺀ ﻭﴰﺎﳍﺎ ‪ -‬ﺍﻟﻮﺻﻮﻝ ﺍﱃ ﻣﻨﺎﺑﻊ ﺍﻟﻨﻴﻞ ﻟﻠﺘﺄﺛﲑ ﻋﻠﻰ ﺍﻟﺴﻮﺩﺍﻥ ﻭﻣﺼﺮ ‪.-‬‬
‫‪ -3‬ﻭﺟﻮﺩ ﺟﺎﻟﻴﺎﺕ ﻳﻬﻮﺩﻳﺔ ﻛﺒﲑﺓ ﰲ ﻋﺪﺩ ﻣﻦ ﺍﻟﺪﻭﻝ ﺍﻹﻓﺮﻳﻘﻴﺔ‪ :‬ﺟﻨـﻮﺏ ﺇﻓﺮﻳﻘﻴـﺎ‪ ،‬ﺃﺛﻴﻮﺑﻴـﺎ‪،‬‬
‫ﺯﻣﺒﺎﺑﻮﻯ‪ ،‬ﻛﻴﻨﻴﺎ‪ ،‬ﺍﻟﻜﻮﻧﻐﻮ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ‪.‬‬
‫ﻭﺑﻨﺎﺀ ﻋﻠﻴﻪ ﻓﺈﻥ ﺍﻟﻔﻜﺮﺓ ﺍﻟﺼﻬﻴﻮﻧﻴﺔ ﻗﺎﻣﺖ ﻋﻠﻰ ﲡﻤﻴﻊ ﻳﻬﻮﺩ ﺍﻟﺸﺘﺎﺕ ﰲ ﺃﺭﺽ ﺍﳌﻴﻌـﺎﺩ‪ ،‬ﻭ ﻃﺒﻘـﺎ‬
‫ﻹﺣﺼﺎﺀ ﻋﺎﻡ ‪1970‬ﻡ‪ ،‬ﻓﺈﻥ ﻧﺴﺒﺔ ﻛﺒﲑﺓ ﻣﻦ ﺍﻟﻮﺍﻗﻊ ﺍﻟﺴﻜﺎﱐ ﻟﻠﻜﻴﺎﻥ ﺍﻟﺼﻬﻴﻮﱐ ﺍﳌﺼﻄﻨﻊ ﺟﺎﺀﺕ ﻣـﻦ‬
‫ﺍﻗﻄﺎﺭ ﺍﻓﺮﻳﻘﻴﺎ ﺧﻼﻝ ﺍﻟﻔﺘﺮﺓ ﺍﳌﻤﺘﺪﺓ ﻣﻦ ﻋﺎﻡ ‪1948‬ﻡ ﺣﱴ ﻋﺎﻡ ‪1967‬ﻡ‪ ،‬ﻟﺬﺍ ﻓﻘﺪ ﺗﺮﺍﻭﺣـﺖ ﻧـﺴﺒﺔ‬
‫ﺍﻟﻮﺟﻮﺩ ﺍﻹﻓﺮﻳﻘﻲ ﰲ )ﺍﻟﻜﻴﺎﻥ ﺍﻟﺼﻬﻴﻮﱐ( ﻣﻦ ‪ %15‬ﺇﱃ ‪.%17‬‬
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‫ﻭﺳﺎﺋﻞ ﺍﻟﺘﻐﻠﻐﻞ )ﺍﻹﺳﺮﺍﺋﻴﻠﻲ( ﰲ ﺇﻓﺮﻳﻘﻴﺎ ‪:‬‬

‫‪ -151‬ﺃﻗﺎﻣﺖ ﺇﺳﺮﺍﺋﻴﻞ ﻋﻼﻗﺎﺕ ﻭﺛﻴﻘﺔ ﻣﻊ ﻋﺪﺩ ﻛﺒﲑ ﻣﻦ ﺍﻟﺪﻭﻝ ﺍﻹﻓﺮﻳﻘﻴﺔ ﻋﻦ ﻃﺮﻳﻖ ﺯﻋﻤﺎﺀ ﻫﺬﻩ ﺍﻟﺪﻭﻝ ﻭﺍﳌﺆﺳﺴﺎﺕ‬
‫ﺍﻟﺘﺒﺸﲑﻳﺔ ﻭﺍﻹﺳﺘﻌﻤﺎﺭﻳﺔ ﻭﺃﺻﺤﺎﺏ ﺭﺅﻭﺱ ﺍﻷﻣﻮﺍﻝ ﻭﻣﺪﺭﺍﺀ ﺍﳌﺸﺎﺭﻳﻊ ﺍﻟﺰﺭﺍﻋﻴﺔ ﻭﺍﻟﺼﻨﺎﻋﻴﺔ ﻭﺍﻟﺘﺠﺎﺭﻳﺔ ﻓﺄﺳﻬﻤﺖ ﻋﻨﺎﺻﺮ‬
‫ﺻﻬﻴﻮﻧﻴﺔ ﰲ ﳎﺰﺭﺓ ﺯﳒﺒﺎﺭ ﺳﻨﺔ ‪1963‬ﻡ ﻭﰲ ﺣﺮﻛﺔ ﺍﻧﻔﺼﺎﻝ ﺑﻴﺎﻓﺮﺍ ﰲ ﻧﻴﺠﲑﻳﺎ ‪1967‬ﻡ – ‪1970‬ﻡ ﻭﰲ ﺣﺮﻛﺎﺕ‬
‫ﺟﻨﻮﺏ ﺍﻟﺴﻮﺩﺍﻥ‪ .‬ﻭﻗﺪ ﺳﻴﻄﺮ ﺍﻟﻴﻬﻮﺩ ﰲ ﺍﻟﻜﻮﻧﻐﻮ ﻋﻠﻰ ﲡﺎﺭ‪‬ﺎ ﻭﺑﻌﺾ ﺻﺤﺎﻓﺘﻬﺎ ﻭﺍﻟﺒﻀﺎﺋﻊ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ ﺗﻐﺮﻕ ﺍﻟـﺒﻼﺩ‪،‬‬
‫ﻭﰲ ﺍﻟﺴﻨﻐﺎﻝ ﺃﻧﺸﺄﺕ ﻣﻨﻈﻤﺔ ﺍﻟﺸﺒﻴﺒﺔ ﺍﻟﺴﻨﻐﺎﻟﻴﺔ ﻋﺎﻡ ‪1963‬ﻡ ﻋﻠﻰ ﻏﺮﺍﺭ ﻣﻨﻈﻤﺔ ﺍﻟﻨﺎﺣﺎﻝ ﺍﻟﻴﻬﻮﺩﻳﺔ ﻭﻗﺎﻡ ﺳﺒﻌﺔ ﺿﺒﺎﻁ‬
‫ﻳﻬﻮﺩ ﻋﺎﻡ ‪1962‬ﻡ ﺑﺘﺪﺭﻳﺲ ﻣﺮﺷﺪﻳﻦ ﻋﻠﻰ ﺇﻧﺸﺎﺀ ﻣﺴﺘﻌﻤﺮﺍﺕ ﺯﺭﺍﻋﻴﺔ ﰲ ﺃﺩﻏﺎﻝ ﺳﺎﺣﻞ ﺍﻟﻌﺎﺝ ﻭﺃﺳﺴﻮﺍ ﻣﺪﺭﺳـﺔ‬
 ‫‪ISoIT‬‬ ‫‪- 50‬‬

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

‫ﻋﺴﻜﺮﻳﺔ ﻋﺎﻡ ‪1963‬ﻡ‪ .‬ﻭﰲ ﻣﻮﺯﺑﻴﻖ ﺗﺪﺧﻠﺖ ﺇﺳﺮﺍﺋﻴﻞ ﲞﱪ‪‬ﺎ ﻟﺘﻄﺒﻴﻖ ﺃﺳﺎﻟﻴﺐ ﺑﺮﺗﻐﺎﻟﻴﺔ ﺿﺪ ﺍﻹﺳﻼﻡ ﻭﻋﺰﻝ ﺍﳌﺴﻠﻤﲔ‬
‫ﰲ ﻣﻮﺯﺑﻴﻖ ﻋﻦ ﺍﻹﺗﺼﺎﻝ ﺑﺎﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪.‬ﻟﻠﻤﺰﻳﺪ ﺃﻧﻈﺮ ﲨﻴﻞ ﺍﳌﺼﺮﻱ‪ .‬ﺟـ ‪ ،2‬ﺹ ‪.670-669‬‬
‫‪ - 152‬ﳏﻤﺪ ﻋﻠﻲ ﺍﻟﻌﻮﻳﲏ‪ ،‬ﺳﻴﺎﺳﺔ ﺇﺳﺮﺍﺋﻴﻞ ﺍﳋﺎﺭﺟﻴﺔ ﰲ ﺇﻓﺮﻳﻘﻴﺔ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﺍﳌﻄﺒﻌﺔ ﺍﻟﻔﻨﻴﺔ ﺍﳊﺪﻳﺜـﺔ‪1974 ،‬ﻡ‪ ،‬ﺹ‬
‫‪.285‬‬
‫‪ - 153‬ﻟﻠﻤﺰﻳﺪ ﻣﻦ ﺍﳌﻌﻠﻮﻣﺎﺕ ﺣﻮﻝ ﺳﻴﺎﺳﺔ ﺇﺳﺮﺍﺋﻴﻞ ﰲ ﺍﺳﺘﻘﻄﺎﺏ ﺍﻟﻘﻴﺎﺩﺍﺕ ﺍﻟﻌﺴﻜﺮﻳﺔ ﻭﺍﻟﻨﻘﺎﺑﻴﺔ ﻭﺍﻻﻫﺘﻤﺎﻡ ﺑﺎﳌﺜﻘﻔﲔ‬
‫ﺍﻷﻓﺎﺭﻗﺔ ﺃﻧﻈﺮ ‪ :‬ﺍﻟﻴﻮﻣﻴﺎﺕ ﺍﻟﻔﻠﺴﻄﻴﻨﻴﺔ‪ ،‬ﺍ‪‬ﻠﺪ ﺍﻟﺜﺎﱐ‪ ،‬ﻧﻮﻓﻤﱪ ‪1965‬ﻡ‪ ،‬ﺹ ‪212‬؛ ﻟﻴﻠﻰ ﺍﻟﻘﺎﺿـﻲ‪ ،‬ﺍﳍـﺴﺘﺪﺭﻭﺕ‪،‬‬
‫ﺑﲑﻭﺕ‪ ،‬ﻣﺮﻛﺰ ﺍﻷﲝﺎﺙ ﺍﻟﻔﻠﺴﻄﻴﻨﻴﺔ‪1967 ،‬ﻡ‪.‬‬
‫‪ - 154‬ﳏﻤﺪ ﺍﳌﱪﻭﻙ ﻳﻮﻧﺲ‪ ،‬ﺹ ‪.169‬‬
‫‪ - 155‬ﺗﺜﺒﺖ ﺍﻹﺣﺼﺎﺀﺍﺕ ﺃﻥ ‪ %15‬ﻣﻦ ﳎﻤﻮﻉ ﺍﻟﺴﻜﺎﻥ ﻣﻦ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﲔ ﰲ ﻓﻠﺴﻄﲔ ﺍﶈﺘﻠﺔ ﻫﻢ ﺍﻟﺬﻳﻦ ﻫـﺎﺟﺮﻭﺍ‬
‫ﺇﻟﻴﻬﺎ ﻣﻦ ﺇﻓﺮﻳﻘﻴﺔ ﺧﻼﻝ ﺳﻨﻮﺍﺕ ﺗﺜﺒﻴﺖ ﺍﻟﻜﻴﺎﻥ ﺍﻹﺳﺮﺍﺋﻴﻠﻲ‪1967 -1948) .‬ﻡ( ﻓﺸﻜﻠﺖ ﺇﻓﺮﻳﻘﻴﺎ ﺍﳌﺮﺗﺒﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ‬
‫ﺣﻴﺚ ﺍﳍﺠﺮﺓ ﺍﻟﻴﻬﻮﺩﻳﺔ ﺇﱃ ﻓﻠﺴﻄﲔ ﺍﶈﺘﻠﺔ ﺃﻧﻈﺮ ‪ :‬ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻌﺎﺑﺪ‪ ،‬ﺳﻴﺎﺳﺔ ﺇﺳﺮﺍﺋﻴﻞ ﺍﳋﺎﺭﺟﻴـﺔ‪ ،‬ﺑـﲑﻭﺕ‪ ،‬ﻣﺮﻛـﺰ‬
‫ﺍﻷﲝﺎﺙ‪ ،‬ﻣﻨﻈﻤﺔ ﺍﻟﺘﺤﺮﻳﺮ ﺍﻟﻔﻠﺴﻄﻴﻨﻴﺔ‪1968 ،‬ﻡ‪ ،‬ﺹ ‪.27‬‬
‫ﻋﺎﺩﻝ ﳏﻤﺪ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﻐﺮﻳﺎﱐ ‪51 -‬‬

‫ﺭﺑﻂ ﺍﻟﻮﺟﻮﺩ ﺍﻟﻴﻬﻮﺩﻱ ﰲ ﺇﻓﺮﻳﻘﻴﺎ ﺑﺄﺭﺽ ﺍﳌﻴﻌﺎﺩ ﻋﱪ ﺍﻟﺰﻳﺎﺭﺍﺕ ﻭﺍﳉﺒﺎﻳﺔ ﺍﳌﺎﻟﻴﺔ ﻛﻤﻘﺪﻣﺔ ﻟﺘﺮﺣﻴﻠﻬﻢ‬
‫‪‬ﺎﺋﻴﺎ ﻹﺳﺮﺍﺋﻴﻞ‪ ،‬ﻭﻳﺘﻮﻓﻊ ﰲ ﺍﻟﺴﻨﲔ ﺍﳌﻘﺒﻠﺔ ﺃﻥ ﻳﻘﻮﺩ ﺍﻟﻨﺸﺎﻁ ﺍﻹﺳﺮﺍﺋﻴﻠﻲ ﰲ ﺇﻓﺮﻳﻘﻴﺎ ﻋﻨﺎﺻﺮ ﲰﺮﺍﺀ ﻣـﻦ‬
‫ﺃﺻﻮﻝ ﺇﻓﺮﻳﻘﻴﺔ‪.‬‬
‫ﺍﻟﺘﻮﺍﺟﺪ ﺍﻟﻴﻬﻮﺩﻱ ﰲ ﺇﻓﺮﻳﻘﻴﺎ‪:‬‬
‫ﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥ ﺍﻓﺮﻳﻘﻴﺎ ﲢﺘﻀﻦ ﺑﲔ ﻇﻬﺮﺍﻧﻴﻬﺎ ﺟﺎﻟﻴﺎﺕ ﻳﻬﻮﺩﻳﺔ ﻣﺘﻔﺎﻭﺗﺔ ﺍﻷﺣﺠﺎﻡ ﻭﻣﺘﺒﺎﻳﻨـﺔ ﺍﻟﻘـﻮﺓ‬
‫ﻭﺍﻟﺘﺄﺛﲑ‪ .‬ﻓﻔﻲ ﴰﺎﻝ ﺇﻓﺮﻳﻘﻴﺎ ﲨﺎﻋﺎﺕ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ﺍﻟﺴﻔﺎﺭﺩﱘ ﺍﻟﺬﻳﻦ ﻗﺪﻣﻮﺍ ﺑﺎﻷﺳـﺎﺱ ﻣـﻦ ﺃﺳـﺒﺎﻧﻴﺎ‬
‫ﻭﺍﻟﱪﺗﻐﺎﻝ ﺧﻼﻝ ﺍﻟﻘﺮﻧﲔ ﺍﳋﺎﻣﺲ ﻋﺸﺮ ﻭﺍﻟﺴﺎﺩﺱ ﻋﺸﺮ‪ .‬ﺃﺿﻒ ﺇﱃ ﺫﻟﻚ ﻓﻘﺪ ﻗـﺪﻣﺖ ﺇﱃ ﺍﻓﺮﻳﻘﻴـﺎ‬
‫ﲨﺎﻋﺎﺕ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ﺍﻹﺷﻜﻴﻨﺎﺯ ﻣﻦ ﴰﺎﻝ ﻭﺷﺮﻕ ﺃﻭﺭﻭﺑﺎ ﺧﻼﻝ ﺍﻟﻘﺮﻧﲔ ﺍﻟﺘﺎﺳﻊ ﻋﺸﺮ ﻭﺍﻟﻌﺸﺮﻳﻦ‪ .‬ﻭﺇﺫﺍ‬
‫ﻛﺎﻥ ﺣﺠﻢ ﻫﺬﻩ ﺍﳉﺎﻟﻴﺎﺕ‪ ،‬ﺧﺎﺭﺝ ﲨﻬﻮﺭﻳﺔ ﺟﻨﻮﺏ ﺇﻓﺮﻳﻘﻴﺎ‪ ،‬ﻫﻮ ﺟـﺪ ﻣﺘﻮﺍﺿـﻊ ﺇﻻ ﺃﻥ ﻭﺿـﻌﻬﺎ‬
‫ﺍﻻﻗﺘﺼﺎﺩﻱ ﰲ ﺑﻌﺾ ﺩﻭﻝ ﺇﻓﺮﻳﻘﻴﺎ ﺟﻨﻮﺏ ﺍﻟﺼﺤﺮﺍﺀ ﻣﺜﻞ ﻛﻴﻨﻴﺎ ﻳﺘﺴﻢ ﺑﺎﻟﻘﻮﺓ ﻭﺍﻟﺘﺄﺛﲑ‪.‬‬
‫ﻭﳝﻜﻦ ﺍﻟﻘﻮﻝ ﺇﻥ ﻳﻬﻮﺩ ﺍﻟﻔﻼﺷﺎ ﺍﻷﺛﻴﻮﺑﻴﲔ ﳝﺜﻠﻮﻥ ﻭﺍﺣﺪﺓ ﻣﻦ ﺃﻓﻘﺮ ﺍﳉﺎﻟﻴﺎﺕ ﺍﻟﻴﻬﻮﺩﻳﺔ ﰲ ﺍﻟﻌـﺎﱂ‬
‫ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺍﻋﺘﻘﺎﺩﻫﻢ ﺍﻟﺮﺍﺳﺦ ﺑﺄ‪‬ﻢ ﳝﺜﻠﻮﻥ ﺍﻟﻘﺒﻴﻠﺔ ﺍﳌﻔﻘﻮﺩﺓ ﰲ ﺍﻟﺘﺎﺭﻳﺦ )ﺍﻹﺳﺮﺍﺋﻴﻠﻲ(‪ .‬ﻭﻗﺪ ﰎ ﻧﻘﻞ‬
‫ﻣﻌﻈﻢ ﺍﻟﻔﻼﺷﺎ ﺇﱃ )ﺇﺳﺮﺍﺋﻴﻞ( ﺟﻮﹰﺍ ﻋﱪ ﺍﻟﺴﻮﺩﺍﻥ ﻓﻴﻤﺎ ﻋﺮﻑ ﺑﺎﺳﻢ ‪ -‬ﺍﻟﻌﻤﻠﻴﺔ ﻣﻮﺳﻰ ‪ -‬ﺍﻟﱵ ﺑﺪﺃﺕ‬
‫ﰲ ﻋﺎﻡ ‪ 1983‬ﻭﻭﺻﻠﺖ ﺇﱃ ﺫﺭﻭ‪‬ﺎ ﺧﻼﻝ ﺍﻟﻔﺘﺮﺓ ﻣﻦ ﻧﻮﻓﻤﱪ ‪ 1984‬ﺇﱃ ﻣﺎﺭﺱ ‪1985‬ﻡ‪.‬‬
‫ﻭﺑﺎﳌﻘﺎﺑﻞ‪ ،‬ﻓﺈﻥ ﺍﳉﺎﻟﻴﺔ ﺍﻟﻴﻬﻮﺩﻳﺔ ﰲ ﺟﻨﻮﺏ ﺇﻓﺮﻳﻘﻴﺎ ﺗﻌﺪ ﻭﺍﺣﺪﺓ ﻣﻦ ﺃﻏﲎ ﺍﳉﺎﻟﻴـﺎﺕ ﺍﻟﻴﻬﻮﺩﻳـﺔ ﰲ‬
‫ﺍﻟﻌﺎﱂ‪ .‬ﻭﻃﺒﻘﹰﺎ ﻷﺣﺪ ﺍﻟﺘﻘﺪﻳﺮﺍﺕ ﻓﺈﻥ ﻣﺴﺎﳘﺔ ﻳﻬﻮﺩ ﺍﻓﺮﻳﻘﻴﺎ ﰲ ﺧﺰﺍﻧﺔ )ﺍﻟﺪﻭﻟﺔ ﺍﻟﻌﱪﻳﺔ( ﺗﺄﰐ ﰲ ﺍﳌﺮﺗﺒـﺔ‬
‫ﺍﻟﺜﺎﻧﻴﺔ ﺑﻌﺪ ﻣﺴﺎﳘﺔ ﻳﻬﻮﺩ ﺍﻟﻮﻻﻳﺎﺕ ﺍﳌﺘﺤﺪﺓ‪ ..‬ﺑﻴﺪ ﺃﻧﻪ ﺇﺫﺍ ﺃﺧﺬﻧﺎ ﺑﻌﲔ ﺍﻻﻋﺘﺒﺎﺭ ﺣﺠﻢ ﻛﻞ ﻣﻦ ﺍﳉﺎﻟﻴﺘﲔ‬
‫ﻓﺈﻧﻨﺎ ﻧﻼﺣﻆ ﺃﻥ ﺗﱪﻋﺎﺕ ﻳﻬﻮﺩ ﺟﻨﻮﺏ ﺍﻓﺮﻳﻘﻴﺎ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﻛﻞ ﺷﺨﺺ ﺗﻔﻮﻕ ﰲ ﺑﻌـﺾ ﺍﻟـﺴﻨﻮﺍﺕ‬
‫ﺗﱪﻋﺎﺕ ﺍﻟﻴﻬﻮﺩ ﺍﻷﻣﺮﻳﻜﻴﲔ‪ .‬ﻭﻟﻌﻞ ﺍﻟﻘﻀﻴﺔ ﺍﳌﺜﲑﺓ ﻟﻼﻫﺘﻤﺎﻡ ﻋﻨﺪ ﺩﺭﺍﺳﺔ ﺃﻭﺿﺎﻉ ﺍﳉﺎﻟﻴـﺔ ﺍﻟﻴﻬﻮﺩﻳـﺔ‬
‫ﺍﻟﺴﻮﺩﺍﺀ ﰲ )ﺇﺳﺮﺍﺋﻴﻞ( ﺗﺘﺼﻞ ﲟﻔﻬﻮﻡ ﺍﳍﻮﻳﺔ ﺍﻟﻴﻬﻮﺩﻳﺔ ﺍﻟﺴﻮﺩﺍﺀ‪ ،‬ﻭﻧﻈﺮﻫﻢ ﺇﱃ )ﺇﺳﺮﺍﺋﻴﻞ( ﺑﺎﻋﺘﺒﺎﺭﻫﺎ ﺟﺰﺀﹰﺍ‬
‫ﻣﻦ ﺍﻟﺘﺮﺍﺏ ﺍﻻﻓﺮﻳﻘﻲ؛ ﺇﺫ ﻛﺎﻧﺖ ﺗﻘﻄﻨﻬﺎ ﰲ ﺍﻷﺻﻞ ﺷﻌﻮﺏ ﺍﻓﺮﻳﻘﻴﺔ ﺩﺍﻛﻨﺔ ﺍﻟﺒﺸﺮﺓ‪.‬‬
‫ﺃﻳﹰﺎ ﻛﺎﻥ ﺍﻷﻣﺮ ﻓﺈﻧﻪ ﻻ ﳝﻜﻦ ﺍﻟﺘﻘﻠﻴﻞ ﻣﻦ ﺃﳘﻴﺔ ﻣﺘﻐﲑ ﺍﳉﺎﻟﻴﺎﺕ ﺍﻟﻴﻬﻮﺩﻳـﺔ ﰲ ﺗﻮﺟﻴـﻪ ﻭﲣﻄـﻴﻂ‬
‫ﺍﻟﻌﻼﻗﺎﺕ )ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ( ﺍﻹﻓﺮﻳﻘﻴﺔ؛ ﺇﺫ ﻻ ﳜﻔﻰ ﺃﻥ ﳓﻮ ‪ %20‬ﻣﻦ ﺇﲨـﺎﱄ ﺍﳌﻬـﺎﺟﺮﻳﻦ ﺍﻟﻴﻬـﻮﺩ ﺇﱃ‬
‫‪156‬‬
‫)ﺇﺳﺮﺍﺋﻴﻞ( ﺧﻼﻝ ﺍﻟﻔﺘﺮﺓ ﻣﻦ )‪ 1948‬ﺇﱃ ‪ (1995‬ﻫﻢ ﻣﻦ ﺇﻓﺮﻳﻘﻴﺎ‪.‬‬
‫ﺍﺳﺘﻨﺘﺎﺟﺎﺕ‪:‬‬
‫ﻣﺎ ﳝﻜﻦ ﻣﻼﺣﻈﺘﻪ ﻋﻠﻰ ﺳﻴﺎﺳﺔ )ﺇﺳﺮﺍﺋﻴﻞ( ﻟﻠﺘﻮﺍﺟﺪ ﰲ ﺇﻓﺮﻳﻘﻴﺔ‪ ،‬ﺃ‪‬ﺎ ﺭﻛﺰﺕ ﰲ ﺗﻮﻏﻠـﻬﺎ ﻋﻠـﻰ‬
‫ﺑﻌﺾ ﺍﻟﺪﻭﻝ ﺍﻹﻓﺮﻳﻘﻴﺔ ﺍﻟﱵ ﲢﻜﻤﻬﺎ ﺃﻧﻈﻤﺔ ﺭﺟﻌﻴﺔ ﻣﻮﺍﻟﻴﺔ ﻟﻼﺳﺘﻌﻤﺎﺭ‪ ،‬ﺣﻴﺚ ﺳﺎﳘﺖ ﻫﺬﻩ ﺍﻟﺪﻭﻝ ﰲ‬
‫ﺑﺪﺍﻳﺔ ﻋﻘﺪ ﺍﻟﺴﺘﻴﻨﺎﺕ ﺑﺪﻭﺭ ﻣﻠﺤﻮﻅ ﰲ ﺗﺒﲏ ﺍﻟﻄﺮﺡ ﺍﻹﺳﺮﺍﺋﻴﻠﻲ ﺍﻟﺪﺍﻋﻲ ﺇﱃ ﺍﻟﺘﻔﺎﻭﺽ ﺍﳌﺒﺎﺷـﺮ ﺑـﲔ‬
‫)ﺇﺳﺮﺍﺋﻴﻞ( ﻭﺍﻟﺪﻭﻝ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻛﻤﺎ ﻗﺎﻣﺖ ﻋﺪﺩ ﻣﻦ ﺍﻟـﺪﻭﻝ ﰲ ﻋـﺎﻡ ‪1967‬ﻡ ﲟﻌﺎﺭﺿـﺔ ﺍﳌـﺸﺮﻭﻉ‬
‫‪ -156‬ﺍﻟﻌﻤﻴﺪ ﺧﺎﻟﺪ ﺯﻛﺮﻳﺎ ﺣﺴﻦ ﺣﺴﲔ ﺍﻟﻜﺎﺷﻒ‪ ،‬ﺇﺳﺮﺍﺋﻴﻞ ﻭﺍﻟﻘﺎﺭﺓ ﺍﻟﺴﻮﺩﺍﺀ‪ ،‬ﳎﻠﺔ ﺍﻟﺪﻓﺎﻉ‪ ،‬ﳎﻠﺔ ﺍﻟﻘﻮﺍﺕ ﺍﻟﻌﺮﺑﻴـﺔ‬
‫ﺍﻟﺴﻌﻮﺩﻳﺔ ﺍﳌﺴﻠﺤﺔ‪ ،‬ﺍﻟﻌﺪﺩ ‪.132‬‬
 ‫‪ISoIT‬‬ ‫‪- 52‬‬

‫ﺍﻟﻴﻮﻏﺴﻼﰲ ﺍﳌﺆﻳﺪ ﻟﻠﺤﻘﻮﻕ ﺍﻟﻌﺮﺑﻴﺔ ﺑﺎﻧﺴﺤﺎﺏ )ﺇﺳﺮﺍﺋﻴﻞ( ﻣﻦ ﺍﻷﺭﺍﺿﻲ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﱵ ﺍﺣﺘﻠﺘﻬﺎ ﰲ ﺣﺮﺏ‬
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‫‪1967‬ﻡ‪.‬‬
‫ﺑﻞ ﳒﺪ ﺩﻭﻟﺔ ﺳﺎﺣﻞ ﺍﻟﻌﺎﺝ ﻻ ﺗﻜﺘﻔﻲ ﺑﺄﻥ ﺗﻜﻮﻥ ﺁﺧﺮ ﺩﻭﻟﺔ ﺗﻘﻄﻊ ﻋﻼﻗﺎ‪‬ﺎ ﻣـﻊ )ﺇﺳـﺮﺍﺋﻴﻞ( ﰲ‬
‫ﻧﻮﻓﻤﱪ ‪1973‬ﻡ‪ .‬ﻓﺤﺴﺐ ﺑﻞ ﺗﻘﻮﻡ ﺑﺘﺤﺮﻳﺾ ﺑﺎﻗﻲ ﺍﻟﺪﻭﻝ ﺍﻹﻓﺮﻳﻘﻴﺔ ﳌﻌﺎﺭﺿﺔ ﺍﻋﺘﺒﺎﺭ ﺍﻟﺼﻬﻴﻮﻧﻴﺔ ﺣﺮﻛﺔ‬
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‫ﻋﻨﺼﺮﻳﺔ‪ ،‬ﻭﻫﻮ ﺍﻟﻘﺮﺍﺭ ﺍﻟﺬﻱ ﺃﺻﺪﺭﺗﻪ ﺍﳉﻤﻌﻴﺔ ﺍﻟﻌﻤﻮﻣﻴﺔ ﻟﻸﻣﻢ ﺍﳌﺘﺤﺪﺓ ﰲ ﻋﺎﻡ ‪1975‬ﻡ‪.‬‬
‫ﻭﳑﺎ ﺳﺒﻖ ﺍﺳﺘﻌﺮﺍﺿﻪ ﻳﺘﺒﲔ ﺃﻥ ﺍﻟﻮﺟﻮﺩ )ﺍﻹﺳﺮﺍﺋﻴﻠﻲ( ﰲ ﺇﻓﺮﻳﻘﻴﺔ ﰲ ﻋﻘﺪ ﺍﻟﺴﺘﻴﻨﺎﺕ ﻗﺪ ﻭﺻﻞ ﺇﱃ‬
‫ﲢﻘﻴﻖ ﺑﻌﺾ ﺍﻟﻨﺠﺎﺡ ﲡﺎﻩ ﺍﻷﻫﺪﺍﻑ ﻭﺍﻟﺴﻴﺎﺳﺎﺕ ﺍﻟﱵ ﺭﲰﺖ ﳍﺬﺍ ﺍﻟﻮﺟﻮﺩ‪ .‬ﻓﻘﺪ ‪‬ﺠـﺖ ﺍﻟـﺴﻴﺎﺳﺔ‬
‫)ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ(ﰲ ﺇﻧﺸﺎﺀ ﲤﺜﻴﻞ ﺩﺑﻠﻮﻣﺎﺳﻲ ﻣﻊ ﺍﻟﺪﻭﻝ ﺍﻹﻓﺮﻳﻘﻴﺔ ﻻ ﻳﻮﺍﺯﻳﻪ ﺇﻻ ﺍﻟﺘﻤﺜﻴﻞ ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻲ ﻟـﺪﻭﻝ‬
‫ﺍﻟﻮﻻﻳﺎﺕ ﺍﳌﺘﺤﺪﺓ ﺍﻷﻣﺮﻳﻜﻴﺔ ﻭﺑﺮﻳﻄﺎﻧﻴﺎ ﻭﻓﺮﻧﺴﺎ ﻟﺪﺭﺟﺔ ﺩﻓﻌﺖ ﺑﺎﻟﻘﻴﺎﺩﺍﺕ ﺍﻹﺳـﺮﺍﺋﻴﻠﻴﺔ ﺇﱃ ﺍﻟﺘﻔـﺎﺧﺮ‬
‫ﺑﺎﻟﻘﻮﻝ‪ " :‬ﻟﻘﺪ ﺗﻌﻤﻘﺖ ﺍﻟﺼﺪﺍﻗﺔ ﻣﻊ ﺍﻟﺪﻭﻝ ﺍﻟﻘﺪﳝﺔ‪،‬ﻛﻤﺎ ﺍﺗﺴﻌﺖ ﺍﻟﻌﻼﻗﺎﺕ ﻣﻊ ﺍﻟﺪﻭﻝ ﺍﳉﺪﻳـﺪﺓ‪ ،‬ﻭﱂ‬
‫ﺗﻌﺪ ﺇﺳﺮﺍﺋﻴﻞ ﺳﺎﻛﻨﺔ ﰲ ﻣﻜﺎ‪‬ﺎ‪ ،‬ﻛﺬﻟﻚ ﱂ ﺗﻌﺪ ﻋﻼﻗﺎ‪‬ﺎ ﰲ ﻭﺿﻊ ﺳﺎﻛﻦ‪ ،‬ﻓﻘﺪ ﺍﺟﺘﺎﺯﺕ ﻣﺮﺣﻠﺔ ﺗﻘﺪﱘ‬
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‫ﻧﻔﺴﻬﺎ ﻭﺗﻔﺴﲑ ﻭﺟﻮﺩﻫﺎ ﰲ ﺍﻟﻌﺎﱂ"‬
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‫ﺃﺛﺮ ﺍﻟﺘﻮﺍﺟﺪ )ﺍﻹﺳﺮﺍﺋﻴﻠﻲ( ﰲ ﺇﻓﺮﻳﻘﻴﺎ ﻋﻠﻰ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻹﻓﺮﻳﻘﻴﺔ ‪:‬‬
‫ﺇﻥ ﺍﻟﺮﻭﺍﺑﻂ )ﺍﻻﺳﺮﺍﺋﻴﻠﻴﺔ( ﺍﻹﻓﺮﻳﻘﻴﺔ ﻗﺪ ﺗﻮﺣﺪﺕ ﺑﺸﻜﻞ ﺃﻋﻤﻖ ﰲ ﺍﻟﻌﻘﺪﻳﻦ ﺍﻷﺧﲑﻳﻦ ﻭﻫﺬﺍ ﻣـﺎ‬
‫ﻳﻔﺴﺮ ﻛﻮﻥ ﺍﳌﺨﻄﻂ )ﺍﻹﺳﺮﺍﺋﻴﻠﻲ( ﰲ ﺇﻓﺮﻳﻘﻴﺎ ﻭﺃﺑﻌﺎﺩﻩ ﻭﺃﻫﺪﺍﻓﻪ ﺗﻌﻤﻖ ﺍﳌﺼﺎﱀ )ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ( ﰲ ﺇﻓﺮﻳﻘﻴﺎ‬
‫ﻭﺗﻌﺰﺯﻫﺎ ﻋﻠﻰ ﺣﺴﺎﺏ ‪‬ﺪﻳﺪ ﺍﻟﺴﻼﻣﺔ ﺍﻹﻗﻠﻴﻤﻴﺔ ﻟﺒﻌﺾ ﺍﻟﺪﻭﻝ ﺍﻻﻓﺮﻳﻘﻴﺔ ﻣﺜﻞ )ﺍﻟﺴﻮﺩﺍﻥ ﻭﻧﻴﺠﲑﻳﺎ( ﻣﻦ‬
‫‪161‬‬
‫ﺟﻬﺔ‪ ،‬ﻛﻤﺎ ﺗﻌﻤﻞ ﻋﻠﻰ ﺗﻜﺮﻳﺲ ﺍﻟﺘﻔﺮﻗﺔ ﺍﻟﻌﻨﺼﺮﻳﺔ ﺿﺪ ﺑﻌﺾ ﺍﻟﺸﻌﻮﺏ ﺍﻹﻓﺮﻳﻘﻴﺔ ﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ‪.‬‬

‫‪ - 157‬ﳏﻤﺪ ﺍﳌﱪﻭﻙ ﻳﻮﻧﺲ‪ ،‬ﺹ ‪.169‬‬

‫‪ - 158‬ﳏﻤﺪ ﺑﻮﻋﺸﺔ‪ ،‬ﺹ ‪.8‬‬
‫ﻼ ﻋﻦ ﳎﺪﻱ ﲪﺎﺩ‪ ،‬ﺃﻓﺮﻳﻘﻴﺔ ﰲ ﺍﻟﺘﻮﺟﻪ‬‫‪ - 159‬ﺃﻧﻈﺮ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺴﻨﻮﻱ ﻟﻠﺤﻜﻮﻣﺔ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ ‪ 1966-1964‬ﻡ‪ ،‬ﻧﻘ ﹰ‬
‫ﺍﻹﺳﺮﺍﺋﻴﻠﻲ‪ ،‬ﳎﻠﺔ ﺷﺆﻭﻥ ﻋﺮﺑﻴﺔ‪ ،18 ،‬ﺃﻏﺴﻄﺲ‪1982 ،‬ﻡ‪ - .‬ﺍﻟﻌﻤﻴﺪ ﺧﺎﻟﺪ ﺯﻛﺮﻳﺎ ﺣـﺴﻦ ﺣـﺴﲔ ﺍﻟﻜﺎﺷـﻒ‪،‬‬
‫ﺇﺳﺮﺍﺋﻴﻞ ﻭﺍﻟﻘﺎﺭﺓ ﺍﻟﺴﻮﺩﺍﺀ‪ ،‬ﳎﻠﺔ ﺍﻟﺪﻓﺎﻉ‪ ،‬ﳎﻠﺔ ﺍﻟﻘﻮﺍﺕ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ ﺍﳌﺴﻠﺤﺔ‪ ،‬ﺍﻟﻌﺪﺩ ‪.132‬‬
‫‪ - 159‬ﳏﻤﺪ ﺍﳌﱪﻭﻙ ﻳﻮﻧﺲ‪ ،‬ﺹ ‪.169‬‬
‫‪ - 159‬ﳏﻤﺪ ﺑﻮﻋﺸﺔ‪ ،‬ﺹ ‪.8‬‬
‫ﻼ ﻋﻦ ﳎﺪﻱ ﲪﺎﺩ‪ ،‬ﺃﻓﺮﻳﻘﻴﺔ ﰲ ﺍﻟﺘﻮﺟﻪ‬‫‪ - 159‬ﺃﻧﻈﺮ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺴﻨﻮﻱ ﻟﻠﺤﻜﻮﻣﺔ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ ‪ 1966-1964‬ﻡ‪ ،‬ﻧﻘ ﹰ‬
‫ﺍﻹﺳﺮﺍﺋﻴﻠﻲ‪ ،‬ﳎﻠﺔ ﺷﺆﻭﻥ ﻋﺮﺑﻴﺔ‪ ،18 ،‬ﺃﻏﺴﻄﺲ‪1982 ،‬ﻡ‪.‬‬
‫‪ -160‬ﻟﻘﺪ ﻧﺒﻪ ﻋﺪﺩ ﻛﺒﲑ ﻣﻦ ﺍﻟﺰﻋﻤﺎﺀ ﺍﻷﻓﺎﺭﻗﺔ ﺍﻷﺣﺮﺍﺭ ﺇﱃ ﺍﳋﻄﺮ ﺍﻹﺳﺮﺍﺋﻴﻠﻲ ﻭﻣﻨﺬ ﻭﻗﺖ ﻣﺒﻜﺮ ﻣﻦ ﺃﻣﺜﺎﻝ ﺍﻟـﺰﻋﻴﻢ‬
‫ﺍﻟﺮﺍﺣﻞ ﲨﺎﻝ ﻋﺒﺪ ﺍﻟﻨﺎﺻﺮ ﻭﺍﻟﺰﻋﻴﻢ ﺍﻟﻠﻴﱯ ﻣﻌﻤﺮ ﺍﻟﻘﺬﺍﰲ‪ ،‬ﺇﱃ ﺟﺎﻧﺐ ﺍﻟﺪﺍﻋﻴﺔ ﺍﻹﺳﻼﻣﻲ ﺃﲪﺪﻭ ﺑﻠﻠﻮ ﺍﻟﺬﻱ ﻛﺘﺐ ﳛﺬﺭ‬
‫ﻣﻦ ﳐﺎﻃﺮ ﺍﻟﺴﻴﺎﺳﺔ ﺍﻟﺼﻬﻴﻮﻧﻴﺔ ﰲ ﺇﻓﺮﻳﻘﻴﺎ ﻳﻘﻮﻝ ‪ :‬ﺇﻥ ﺍﻟﺘﻐﻠﻐﻞ ﺍﻟﺼﻬﻴﻮﱐ ﰲ ﺑﻌﺾ ﺍﻟﺪﻭﻝ ﺍﻹﻓﺮﻳﻘﻴﺔ ﺳﻴﻜﻮﻥ ﻟﻪ ﺍﻷﺛـﺮ‬
‫ﻼ ﻋﻦ ﲨﻴﻞ ﺍﳌﺼﺮﻱ‪ ،‬ﺟـ ‪ .2‬ﺹ ‪.670‬‬ ‫ﺍﳋﻄﲑ ﺑﲔ ﺃﻓﺮﺍﺩ ﺍﻟﺸﻌﻮﺏ ﺍﻹﻓﺮﻳﻘﻴﺔ‪ .‬ﻧﻘ ﹰ‬
‫‪ .161‬ﳎﻠﺔ ﺍﻻﺳﻼﻡ ﻭﻓﻠﺴﻄﲔ ‪ -‬ﻋﺪﺩ ﻳﻮﻟﻴﻮ ‪1998‬ﻡ‪ ،‬ﻭﻟﻠﻤﺰﻳﺪ ﺣﻮﻝ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﺃﻧﻈﺮ ﻧﺎﺣﻮﻡ ﻏﻮﻟـﺪﻣﺎﻥ‪:‬‬
‫»ﺍﺳﺮﺍﺋﻴﻞ ﺇﱃ ﺃﻳﻦ« ﺗﺮﲨﺔ ﺩ‪ .‬ﺳﺨﻲ ﺧﻮﺭﻱ »ﺑﲑﻭﺕ ﻭﺩﻣﺸﻖ ـ ﺩﺍﺭ ﺍﻟﺸﺮﻕ ﺍﻟﻌﺮﰊ ﺍﻟﻜﺒﲑ ‪ «1985‬ﺍﻟـﺼﻔﺤﺎﺕ‬
‫‪ 111 ،110 /31 ،28‬ﺍﻟﺘﻐﻠﻐﻞ ﺍﻻﺳﺮﺍﺋﻴﻠﻲ ﰲ ﺍﻓﺮﻳﻘﻴﺎ ـ ﻣﺮﻛﺰ ﺯﺍﻳﺪ ﻟﻠﺘﻨـﺴﻴﻖ ﻭﺍﳌﺘﺎﺑﻌـﺔ ﻣﺮﺟـﻊ ‪10115‬؛‬
‫ﻋﺎﺩﻝ ﳏﻤﺪ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﻐﺮﻳﺎﱐ ‪53 -‬‬

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

‫ﺍﺳﺮﺍﺋﻴﻞ ﻭﺍﻓﺮﻳﻘﻴﺎ ـ ﻣﻦ ﺍﻟﻔﻜﺮ ﺍﻟﺼﻬﻴﻮﱐ ﺍﳌﻌﺎﺻﺮ )ﺑﲑﻭﺕ‪ :‬ﻣﺮﻛﺰ ﺍﻻﲝﺎﺙ ـ ﻣﻨﻈﻤﺔ ﺍﻟﺘﺤﺮﻳﺮ ﺍﻟﻔﻠﺴﻄﻴﻨﻴﺔ ‪(1986‬‬
‫ﺹ ‪ 407‬؛ ﺩﺭﺍﺳﺔ ﺑﻌﻨﻮﺍﻥ ‪ :‬ﺍﻟﺒﻌﺪ ﺍﻻﺳﺘﺮﺍﺗﻴﺠﻲ ﻟﻌﻼﻗﺎﺕ ﺍﺭﺗﺮﻳﺎ ﻭﺍﺳﺮﺍﺋﻴﻞ ‪ -‬ﺇﻋﺪﺍﺩ ﺣﺮﻛﺔ ﺍﳉﻬـﺎﺩ ﺍﻻﺳـﻼﻣﻲ‬
‫ﺍﻻﺭﺗﺮﻱ‪.‬‬
 ‫‪ISoIT‬‬ ‫‪- 54‬‬

‫ﻫﻴﻼ ﺳﻴﻼﺳﻲ ﻭﳎﻲﺀ ﻧﻈﺎﻡ ﻣﻨﻐﺴﺘﻮ ﻇﻠﺖ )ﺇﺳﺮﺍﺋﻴﻞ( ﻋﻠﻰ ﻋﻼﻗﺔ ﻭﺛﻴﻘﺔ ﺑﺈﺛﻴﻮﺑﻴﺎ‪ .‬ﻭﻻ ﺃﺩﻝ ﻋﻠﻰ ﺫﻟﻚ‬
‫ﻣﻦ ﺃﻥ ﺃﺛﻴﻮﺑﻴﺎ ﺍﻣﺘﻨﻌﺖ ﻋﻦ ﺍﻟﺘﺼﻮﻳﺖ ﻋﻠﻰ ﻗﺮﺍﺭ ﺍﻷﻣﻢ ﺍﳌﺘﺤﺪﺓ ﻋﺎﻡ ‪ 1975‬ﺍﻟﺬﻱ ﻳﻘـﻀﻲ ﲟـﺴﺎﻭﺍﺓ‬
‫ﺍﻟﺼﻬﻴﻮﻧﻴﺔ ﺑﺎﻟﻌﻨﺼﺮﻳﺔ‪ .‬ﻭﺑﺪﺧﻮﻝ ﺍﻟﻘﺮﻥ ﺍﻻﻓﺮﻳﻘﻲ ﰲ ﺃﺗﻮﻥ ﺍﻟﺼﺮﺍﻋﺎﺕ ﺍﻻﺛﻨﻴـﺔ ﻭﺍﻟـﺴﻴﺎﺳﻴﺔ ﺣﻴـﺚ‬
‫ﺍﻧﻘﺴﻤﺖ ﺍﻟﺼﻮﻣﺎﻝ ﺇﱃ ﺩﻭﻳﻼﺕ ﻭﻓﻘﹰﺎ ﳌﻨﻄﻖ ﺣﺮﺏ ﺍﻟﻜﻞ ﺿﺪ ﺍﻟﻜﻞ‪ ،‬ﻭﺍ‪‬ﻤﻚ ﻛـﻞ ﻣـﻦ ﺍﺭﺗﲑﻳـﺎ‬
‫ﻭﺍﺛﻴﻮﺑﻴﺎ ﰲ ﺻﺮﺍﻉ ﻣﺮﻳﺮ ﰎ ﻓﺘﺢ ﺍ‪‬ﺎﻝ ﻭﺍﺳﻌﹰﺎ ﺃﻣﺎﻡ ﺗﺪﺧﻞ ﺃﻃﺮﺍﻑ ﺃﺟﻨﺒﻴﺔ ﻣﻦ ﺑﻴﻨﻬﺎ )ﺇﺳﺮﺍﺋﻴﻞ(‪.‬‬
‫ﺍﻟﺘﺮﻛﻴﺰ ﻋﻠﻰ ﺩﻭﻝ ﺣﻮﺽ ﺍﻟﻨﻴﻞ‪:‬‬
‫ﻟﻴﺲ ﲞﺎﻑ ﺃﻥ ﻫﺪﻑ )ﺇﺳﺮﺍﺋﻴﻞ( ﺍﻟﺜﺎﺑﺖ ﻣﻦ ﻭﺟﻮﺩﻫﺎ ﰲ ﻫﺬﻩ ﺍﳌﻨﻄﻘﺔ ﻫﻮ ﺍﻟﺮﻏﺒﺔ ﰲ ﺍﳊـﺼﻮﻝ‬
‫ﻋﻠﻰ ﻣﻴﺎﻩ ﺍﻟﻨﻬﺮ ﻭﺍﻟﻀﻐﻂ ﻋﻠﻰ ﺻﺎﻧﻊ ﺍﻟﻘﺮﺍﺭ ﺍﳌﺼﺮﻱ ﻧﻈﺮﹰﺍ ﳊﺴﺎﺳﻴﺔ ﻭﺧﻄـﻮﺭﺓ )ﻭﺭﻗـﺔ ﺍﳌﻴـﺎﻩ( ﰲ‬
‫ﺍﻻﺳﺘﺮﺍﺗﻴﺠﻴﺔ ﺍﳌﺼﺮﻳﺔ‪ .‬ﻭﺃﻃﻤﺎﻉ » ﺇﺳﺮﺍﺋﻴﻞ « ﰲ ﻣﻴﺎﻩ ‪‬ﺮ ﺍﻟﻨﻴﻞ ﻗﺪﳝﺔ ﻭﻣﻌﺮﻭﻓﺔ‪ .‬ﻭﻋﻨﺪﻣﺎ ﺯﺍﺭ ﺍﻟﺴﺎﺩﺍﺕ‬
‫ﺍﻟﻘﺪﺱ ﻷﻭﻝ ﻣﺮﺓ ﻋﺎﻡ ‪ 1977‬ﺃﺣﻴﺎ ﻓﻜﺮﺓ ﻣﺪ ﺗﺮﻋﺔ ﻣﻦ ﺍﻟﻨﻴﻞ ﺇﱃ ﺍﻟﻨﻘﺐ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻧﻈﺮ ﺇﻟﻴﻪ ﺍﻟﺒﻌﺾ ﻋﻠﻰ‬
‫ﺃﻧﻪ ﺗﻌﺒﲑ ﻋﻦ ﺍﻟﺮﻏﺒﺎﺕ ﺍﻷﻣﺮﻳﻜﻴﺔ )ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ( ﺍﳊﻘﻴﻘﻴﺔ‪ .‬ﻭﺑﺎﻟﻔﻌﻞ ﺗﻘﺪﻣﺖ )ﺇﺳﺮﺍﺋﻴﻞ( ﺑﻌﺪﺓ ﻣﺸﺮﻭﻋﺎﺕ‬
‫ﻟﻠﺤﺼﻮﻝ ﻋﻠﻰ ﻧﺴﺒﺔ ‪ %1‬ﻣﻦ ﻣﻴﺎﻩ ﺍﻟﻨﻴﻞ‪ .‬ﻭﻗﺪ ﺣﺎﻭﻟﺖ )ﺇﺳﺮﺍﺋﻴﻞ( ﰲ ﻇـﻞ ﺍﳌﻔﺎﻭﺿـﺎﺕ ﻣﺘﻌـﺪﺩﺓ‬
‫ﺍﻷﻃﺮﺍﻑ ﺍﳋﺎﺻﺔ ﲟﺸﻜﻠﺔ ﺍﻟﺸﺮﻕ ﺍﻷﻭﺳﻂ ﺃﻥ ﺗﻄﺮﺡ ﻫﺬﻩ ﺍﻟﻘﻀﻴﺔ ﺇﻻ ﺃ‪‬ﺎ ﱂ ﺗﻨﺠﺢ ﰲ ﺫﻟﻚ‪.‬‬
‫ﺩﻭﺭ "ﺇﺳﺮﺍﺋﻴﻞ" ﰲ ﺍﻓﺘﻌﺎﻝ ﺃﺯﻣﺔ ﺍﳌﻴﺎﻩ ﺑﲔ ﻣﺼﺮ ﻭﺩﻭﻝ ﺣﻮﺽ ﺍﻟﻨﻴﻞ‪:‬‬
‫ﻣﻦ ﺍﳌﻌﺮﻭﻑ ﺃﻥ )ﺇﺳﺮﺍﺋﻴﻞ( ﲤﺎﺭﺱ ﺩﻭﺭﹰﺍ ﻏﲑ ﻣﺒﺎﺷﺮ ﰲ ﺻﺮﺍﻉ ﺍﳌﻴﺎﻩ ﺑﲔ ﺩﻭﻝ ﺣـﻮﺽ ﺍﻟﻨﻴـﻞ‬
‫ﺍﺳﺘﻔﺎﺩﺓ ﻣﻦ ﻧﻔﻮﺫﻫﺎ ﺍﻟﻜﺒﲑ ﰲ ﺩﻭﻝ ﻣﺜﻞ ﺍﺛﻴﻮﺑﻴﺎ ﻭﻛﻴﻨﻴﺎ ﻭﺭﻭﺍﻧﺪﺍ‪ .‬ﻭﻣﻊ ﺗﻔﺠﺮ ﺍﻟـﺼﺮﺍﻉ ﰲ ﻣﻨﻄﻘـﺔ‬
‫ﺍﻟﺒﺤﲑﺍﺕ ﺍﻟﻌﻈﻤﻰ ﺑﻌﺪ ﺍﻹﻃﺎﺣﺔ ﺑﻨﻈﺎﻡ ﻣﻮﺑﻮﺗﻮ ﰲ ﺍﻟﻜﻮﻧﻐﻮ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ‪ ،‬ﺣﺎﻭﻟﺖ )ﺇﺳﺮﺍﺋﻴﻞ( ﺍﳌﺴﺎﳘﺔ‬
‫ﰲ ﺇﻋﺎﺩﺓ ﺗﺮﺗﻴﺐ ﺍﻷﻭﺿﺎﻉ ﻭﺫﻟﻚ ﲢﺖ ﺍﳌﻈﻠﺔ ﺍﻷﻣﺮﻳﻜﻴﺔ ﺍﻟﱵ ﺗﻘﻮﻡ ﺑﺪﻭﺭ ﻧﺸﻂ ﰲ ﻫﺬﻩ ﺍﳌﻨﻄﻘﺔ ﻣﻘﺎﺭﻧﺔ‬
‫ﺑﺎﻟﻨﻔﻮﺫ ﺍﻟﻔﺮﻧﺴﻲ ﺍﻟﺘﻘﻠﻴﺪﻱ‪ .‬ﻭﺗﻜﻤﻦ ﺍﻟﺮﺅﻳﺔ )ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ( ﰲ ﺍﻟﻨﻈﺮ ﺇﱃ ﺍﳌﻨﻄﻘﺔ ﺑـﺸﻜﻞ ﴰـﻮﱄ ﺃﻱ‬
‫ﺑﺎﻣﺘﺪﺍﺩﺍ‪‬ﺎ ﺍﳉﻐﺮﺍﻓﻴﺔ ﰲ ﺍﻟﻘﺮﻥ ﺍﻹﻓﺮﻳﻘﻲ ﻭﺍﻟﺒﺤﺮ ﺍﻷﲪﺮ‪ .‬ﻭﻟﺘﺪﻋﻴﻢ ﻧﻔﻮﺫﻫﺎ ﰲ ﺍﳌﻨﻄﻘﺔ ﺗﻌﻤﻞ )ﺇﺳﺮﺍﺋﻴﻞ(‬
‫ﻋﻠﻰ‪:‬‬
‫• ﺗﺸﺠﻴﻊ ﺟﻴﻞ ﻣﻦ ﺍﻟﻘﺎﺩﺓ ﺍﳉﺪﺩ ﺍﻟﺬﻳﻦ ﻳﻨﺘﻤﻮﻥ ﺇﱃ ﺍﻷﻗﻠﻴﺎﺕ ﰲ ﺑﻠﺪﺍ‪‬ﻢ ﻭﻳﺮﺗﺒﻄـﻮﻥ‬
‫ﻣﻊ ﺍﻟﻮﻻﻳﺎﺕ ﺍﳌﺘﺤﺪﺓ ‪ -‬ﻭﺑﺎﻟﻄﺒﻊ )ﺇﺳﺮﺍﺋﻴﻞ( ‪ -‬ﺑﻌﻼﻗﺎﺕ ﻭﺛﻴﻘﺔ‪ ،‬ﻭﻣﻦ ﻫﺆﻻﺀ ﻣﻴﻠﺲ‬
‫ﺯﻧﺎﻭﻱ ﰲ ﺍﺛﻴﻮﺑﻴﺎ‪ ،‬ﻭﺃﺳﻴﺎﺳﻲ ﺃﻓﻮﺭﻗﻲ ﰲ ﺃﺭﺗﲑﻳﺎ‪ ،‬ﻭﺟـﻮﻥ ﻏـﺎﺭﺍﻧﻎ ﰲ ﺟﻨـﻮﺏ‬
‫ﺍﻟﺴﻮﺩﺍﻥ‪ ،‬ﻭﻳﻮﺭﻱ ﻣﻮﺳﻴﻔﻴﲏ ﰲ ﺃﻭﻏﻨﺪﺓ‪ ،‬ﻭﺑﻮﻝ ﻛﺎﻏﺎﻣﻲ ﰲ ﺭﻭﺍﻧﺪﺍ‪.‬‬
‫• ﳏﺎﺻﺮﺓ ﺍﻷﻣﻦ ﺍﻟﻘﻮﻣﻲ ﺍﻟﻌﺮﰊ ﻭﻻﺳﻴﻤﺎ ﰲ ﺍﻣﺘﺪﺍﺩﻩ ﺍﳌﺼﺮﻱ ﻭﺍﻟـﺴﻮﺩﺍﱐ ﻭﻓـﻖ‬
‫ﺍﺳﺘﺮﺍﺗﻴﺠﻴﺔ ‪ -‬ﺣﻠﻒ ﺍﶈﻴﻂ ‪ -‬ﺃﻱ ﺇﻗﺎﻣﺔ ﲢﺎﻟﻔﺎﺕ ﻣﻊ ﺍﻟﺪﻭﻝ ﻭﺍﳉﻤﺎﻋﺎﺕ ﺍﻹﺛﻨﻴـﺔ‬
‫ﻭﺍﻟﺪﻳﻨﻴﺔ ﺍﳌﻌﺎﺩﻳﺔ ﻟﻠﻌﺮﺏ ﻫﺬﺍ ﻣﻦ ﻧﺎﺣﻴﺔ‪ ،‬ﻭﻣﻦ ﻧﺎﺣﻴﺔ ﺃﺧﺮﻯ ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻦ ﻭﺟﻮﺩﻫﺎ‬
‫ﰲ ﺍﳌﻨﻄﻘﺔ ﻟﻠﺘﻠﻮﻳﺢ ﺑﻮﺭﻗﺔ ﺍﳌﻴﺎﻩ ﰲ ﻣﻮﺍﺟﻬﺔ ﺍﻟﺴﻴﺎﺳﺔ ﺍﳌﺼﺮﻳﺔ‪.‬‬
‫ﺇﻥ ﻫﺬﺍ ﻳﻌﺪ ﳕﻮﺫﺟﹰﺎ ﻭﺍﺿﺤﹰﺎ ﻭﺟﻠﻴﹰﺎ ﳌﺎ ﺗﻘﻮﻡ ﺑﻪ )ﺇﺳﺮﺍﺋﻴﻞ( ﺍﻵﻥ ﰲ ﺗﻨﻔﻴﺬ ﳐﻄﻄﻬـﺎ ﺍﻻﺳـﺘﺮﺍﲡﻲ‬
‫ﺑﺘﻤﺰﻳﻖ ﺃﻭﺍﺻﺮ ﺍﶈﺒﺔ ﻭﺍﻟﺘﻌﺎﻭﻥ ﺑﲔ ﺍﻟﻌﺮﺏ ﻭﺍﻷﻓﺎﺭﻗﺔ‪ ،‬ﻓﻔﻲ ﺧﻄﻮﺓ ﻭﺻﻔﻬﺎ ﻣﺴﺆﻭﻟﻮﻥ ﻣﺼﺮﻳﻮﻥ ﺑﺄ‪‬ـﺎ‬
‫ﻋﺎﺩﻝ ﳏﻤﺪ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﻐﺮﻳﺎﱐ ‪55 -‬‬

‫"ﻣﺸﺒﻮﻫﺔ" ﺃﻋﻠﻨﺖ ﻭﺯﻳﺮﺓ ﺍﳌﻮﺍﺭﺩ ﺍﳌﺎﺋﻴﺔ ﺍﻟﻜﻴﻨﻴﺔ ﺑﺄﻥ ﺑﻼﺩﻫﺎ ﺗﻌﺘﱪ ﺃﻥ ﺇﺗﻔﺎﻗﻴﺔ ﺍﳌﻴﺎﻩ ﺑـﲔ ﺩﻭﻝ ﺣـﻮﺽ‬
‫ﺍﻟﻨﻴﻞ ﻛﺄ‪‬ﺎ ﱂ ﺗﻜﻦ‪ .‬ﻭ‪‬ﺬﺍ ﺍﻹﻋﻼﻥ ﺗﻀﻊ ﺍﻟﻮﺯﻳﺮﺓ ﺍﻟﻜﻴﻨﻴﺔ ﻟﻐﻤﹰﺎ ﺳﻴﺎﺳﻴﹰﺎ ﺟﺪﻳﺪﹰﺍ ﰲ ﻃﺮﻳﻖ ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻴﺔ‬
‫ﺍﳌﺼﺮﻳﺔ ﺍﻟﱵ ‪‬ﺪﻑ ﺇﱃ ﺧﻠﻖ ﺣﺎﻟﺔ ﻣﻦ ﺍﻹﺳﺘﻘﺮﺍﺭ ﰲ ﻣﻠﻒ ﻣﻴﺎﻩ ﺍﻟﻨﻴﻞ‪ .‬ﻭﻗﺪ ﻛﺎﻧﺖ ﺍﻟﻮﺯﻳﺮﺓ ﺍﻟﻜﻴﻨﻴﺔ ﻗﺪ‬
‫ﺍﻧﺴﺤﺒﺖ ﺑﺸﻜﻞ ﻣﻔﺎﺟﺊ ﻣﻦ ﺍﻻﺟﺘﻤﺎﻉ ﺍﻟﻮﺯﺍﺭﻱ ﺍﻷﺧﲑ ﺍﻟﺬﻱ ﺿﻢ ﻭﺯﺭﺍﺀ ﺍﻟﺮﻱ ﻭﺍﳌﻮﺍﺭﺩ ﺍﳌﺎﺋﻴﺔ ﻟﺪﻭﻝ‬
‫ﺣﻮﺽ ﺍﻟﻨﻴﻞ ﺍﳌﻨﻌﻘﺪ ﰲ ﺍﻟﻌﺎﺻﻤﺔ ﺍﻷﺛﻴﻮﺑﻴﺔ "ﺃﺩﻳﺲ ﺃﺑﺎﺑﺎ"‪ ،‬ﻭﻗﺪ ﻛﺎﻥ ﺍﻻﻧﺴﺤﺎﺏ ﻣﻔﺎﺟﺌﹰﺎ ﻭﺩﻭﻥ ﺇﺑـﺪﺍﺀ‬
‫ﺍﻷﺳﺒﺎﺏ ﳑﺎ ﺳﺒﺐ ﺣﺎﻟﺔ ﻣﻦ ﺍﻟﺪﻫﺸﺔ ﻭﺍﻻﺳﺘﻐﺮﺍﺏ ﻋﻨﺪ ﺍﻟﻮﺯﺭﺍﺀ ﺍ‪‬ﺘﻤﻌﲔ‪.‬‬
‫ﻭﻣﻦ ﺟﺎﻧﺒﻬﺎ ﺃﻋﻠﻨﺖ ﻭﺯﻳﺮﺓ ﺍﳌﻴﺎﺓ ﻭﺍﻟﺒﻴﺌﺔ ﺍﻷﻭﻏﻨﺪﻳﺔ ﺃﻧﻪ ﳚﺐ ﺍﻟﺘﻔﺎﻭﺽ ﺑﲔ ﺩﻭﻝ ﺣـﻮﺽ ﺍﻟﻨﻴـﻞ‬
‫ﳌﺮﺍﺟﻌﺔ ﺍﻟﻘﻀﺎﻳﺎ ﺍﳋﻼﻓﻴﺔ ﻭﺍﻟﺘﻮﺻﻞ ﺇﱃ ﺣﻞ ﻳﺮﺿﻲ ﲨﻴﻊ ﺍﻷﻃﺮﺍﻑ‪ ،‬ﻭﰲ ﺣﺎﻟﺔ ﻋﺪﻡ ﺍﻟﺘﻮﺻﻞ ﺇﱃ ﺍﺗﻔﺎﻕ‬
‫ﻋﱪ ﺍﻟﺘﻔﺎﻭﺽ ﻓﺈﻥ ﺑﻼﺩﻫﺎ ﺳﻮﻑ ﺗﺘﺨﺬ ﻧﻔﺲ ﺍﳌﻮﻗﻒ ﺍﻟﺬﻱ ﺍﲣﺬﺗﻪ ﺯﻣﻴﻠﺘﻬﺎ ﺍﻟﻮﺯﻳﺮﺓ ﺍﻟﻜﻴﻨﻴﺔ‪.‬‬
‫ﻟﻘﺪ ﻇﻠﺖ ﻛﻴﻨﻴﺎ ﰲ ﺍﻵﻭﻧﺔ ﺍﻷﺧﲑﺓ ﺗﻄﺎﻟﺐ ﺑﺈﻋﺎﺩﺓ ﺍﻟﻨﻈﺮ ﰲ ﺍﻻﺗﻔﺎﻗﻴﺎﺕ ﺍﻹﻗﻠﻴﻤﻴﺔ ﺍﻟﱵ ﲢﻜﻢ ﻗﻀﻴﺔ‬
‫ﺗﻮﺯﻳﻊ ﺍﳌﻴﺎﻩ ﺑﲔ ﺍﻟﺪﻭﻝ ﺍﳌﺘﺸﺎﻃﺌﺔ ﳊﻮﺽ ﺍﻟﻨﻴﻞ‪ ،‬ﻭﰲ ﺃﻛﺜﺮ ﻣﻦ ﻣﻨﺎﺳﺒﺔ ﺻﺮﺡ ﻣﺴﺆﻭﻟﻮﻥ ﻛﻴﻨﻴﻮﻥ ﺑﺄﻧﻪ‬
‫ﻻ ﻳﻨﺒﻐﻲ ﳌﺼﺮ ﻭﺍﻟﺴﻮﺩﺍﻥ ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻦ ﻣﻴﺎﻩ ﺍﻟﻨﻴﻞ ﺍﻟﺬﻱ ﻳﻨﺒﻊ ﻣﻦ ﺍﳉﻨﻮﺏ ﺩﻭﻥ ﻣﻘﺎﺑﻞ‪ ،‬ﻭﺃﻧﻪ ﻻﺑﺪ ﻣﻦ‬
‫ﺇﻋﺎﺩﺓ ﺗﻘﺴﻴﻢ ﺍﳊﺼﺺ ﺍﳌﺎﺋﻴﺔ ﺑﺎﻟﺘﺴﺎﻭﻱ ﺑﲔ ﺩﻭﻝ ﺍﳊﻮﺽ‪.‬‬
‫ﻟﻘﺪ ﻇﻠﺖ )ﺇﺳﺮﺍﺋﻴﻞ( ﺗﻄﻤﺢ ﰲ ﺍﳊﺼﻮﻝ ﻋﻠﻰ ﻣﻴﺎﻩ ﺍﻟﻨﻴﻞ ﻣﻨﺬ ﻋﺎﻡ ‪1949‬ﻡ ﺃﻱ ﺑﻌﺪ ﺃﻗﻞ ﻣﻦ ﻋﺎﻡ‬
‫ﻋﻠﻰ ﺇﻋﻼﻥ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﺣﻴﺚ ﻗﺪﻣﺖ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﳋﻄﻂ ﻭﺍﳌﺸﺮﻭﻋﺎﺕ ﻹﻳﺼﺎﻝ ﻣﻴﺎﻩ ﺍﻟﻨﻴﻞ ﺇﱃ ﺻـﺤﺮﺍﺀ‬
‫ﺍﻟﻨﻘﺐ ﺑﻔﻠﺴﻄﲔ ﺍﶈﺘﻠﺔ‪ ،‬ﺧﺼﻮﺻﹰﺎ ﻭﺃﻥ )ﺇﺳﺮﺍﺋﻴﻞ( ﺗﻌﺎﱐ ﻣﻦ ﻧﻘﺺ ﺣﺎﺩ ﰲ ﺍﳌﻴﺎﻩ ﺍﳉﻮﻓﻴﺔ ‪ -‬ﺍﳌـﺼﺪﺭ‬
‫ﺍﻟﺮﺋﻴﺲ ﻟﻠﻤﻴﺎﻩ ﰲ ﻓﻠﺴﻄﲔ‪ -‬ﻭﺍﺳﺘﻤﺮﺕ ﺍﶈﺎﻭﻻﺕ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ ﻟﻠﺤﺼﻮﻝ ﻋﻠﻰ ﻣﻴﺎﻩ ﺍﻟﻨﻴﻞ ﺣﱴ ﻋـﺎﻡ‬
‫‪ 1979‬ﺣﻴﺚ ﰎ ﺍﻻﺗﻔﺎﻕ ﺑﲔ ﺍﳊﻜﻮﻣﺔ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ ﻭﺍﻟﺮﺋﻴﺲ ﺍﳌﺼﺮﻱ ﺃﻧﻮﺭ ﺍﻟﺴﺎﺩﺍﺕ ﻋﻠﻰ ﺷﻖ "ﺗﺮﻋـﺔ‬
‫ﺍﻟﺴﻼﻡ" ﻣﻦ ﺍﻟﻨﻴﻞ ﺇﱃ ﻓﻠﺴﻄﲔ ‪‬ﺪﻑ ﺇﺣﻴﺎﺀ ﺻﺤﺮﺍﺀ ﺍﻟﻨﻘﺐ ﺍﶈﺘﻠﺔ‪ .‬ﺇﻻ ﺃﻥ ﺍﳌﺸﺮﻭﻉ ﻣـﺎﺕ ﲟـﻮﺕ‬
‫ﺻﺎﺣﺒﻪ "ﺍﻟﺴﺎﺩﺍﺕ" ﺍﻟﺬﻱ ﰎ ﺍﻏﺘﻴﺎﻟﻪ ﻋﺎﻡ ‪ 1981‬ﺑﺴﺒﺐ ﺗﻮﻗﻴﻌﻪ ﻣﻌﺎﻫﺪﺓ ﺍﻟﺴﻼﻡ ﻣﻊ )ﺇﺳﺮﺍﺋﻴﻞ(‪.‬‬
‫ﻭﺃﻳﹰﺎ ﻛﺎﻥ ﺍﳍﺪﻑ ﻣﻦ ﲢﺮﻳﻚ ﻣﻠﻒ ﺍﳌﻴﺎﻩ ﰲ ﻭﺟﻪ ﻣﺼﺮ ﻭﻣﻦ ﺑﻌﺪﻫﺎ ﺍﻟﺴﻮﺩﺍﻥ‪ ،‬ﻓﺈﻥ )ﺇﺳـﺮﺍﺋﻴﻞ(‬
‫ﺳﺘﺒﻘﻰ ﺍﳌﺴﺘﻔﻴﺪ ﺍﻟﻮﺣﻴﺪ ﻣﻦ ﺗﻔﻜﻴﻚ ﺍﻟﺘﻜﺘﻼﺕ ﺍﻹﻗﻠﻴﻤﻴﺔ ﺍﻟﻘﺎﺋﻤﺔ ﻋﻠﻰ ﺃﺳﺎﺱ ﺍﻷﺧـﻮﺓ ﻭﺍﳌـﺼﻠﺤﺔ‬
‫ﺍﳌﺸﺘﺮﻛﺔ ﺑﲔ ﺩﻭﻝ ﺣﻮﺽ ﺍﻟﻨﻴﻞ‪ ،‬ﻭﺳﻴﺒﻘﻰ ﺍﳋﻄﺮ )ﺍﻹﺳﺮﺍﺋﻴﻠﻲ( ﻗﺎﺋﻤﹰﺎ ﻟﻠﺤﺼﻮﻝ ﻋﻠﻰ ﻣﻴﺎﻩ ﺍﻟﻨﻴﻞ ﻣﺎ ﱂ‬
‫ﺗﺘﺪﺍﺭﻙ ﺍﻟﺪﻭﻝ ﺍﳌﻌﻨﻴﺔ ﺍﳌﻮﻗﻒ‪ ،‬ﻭﺗﺴﻌﻰ ﳊﻞ ﻣﺸﺎﻛﻠﻬﺎ ﺍﳌﺎﺋﻴﺔ ﻋﻦ ﻃﺮﻳﻖ ﺍﳌﻔﺎﻭﺿﺎﺕ ﺍﳌﺸﺘﺮﻛﺔ ﻭﺇﳚـﺎﺩ‬
‫ﺍﳊﻠﻮﻝ ﺍﳌﻨﺎﺳﺒﺔ ﺩﻭﻥ ﺍﻟﺴﻤﺎﺡ ﻷﻱ ﺗﺪﺧﻞ ﺃﺟﻨﱯ ﻻ ﻳﻬﻤﻪ ﺳﻮﻯ ﺍﳋﺮﺍﺏ ﻭﺍﻟﺪﻣﺎﺭ ﻭﺍﻟﺘﻔﺮﻗﺔ‪.‬‬
‫ﺍﳋﺎﲤﺔ‪:‬‬
‫ﳔﻠﺺ ﳑﺎ ﺗﻘﺪ‪‬ﻡ ﺇﱃ ﺃﻥ ﺍﻟﻘﺎﺭﺓ ﺍﻹﻓﺮﻳﻘﻴﺔ ﺑﺬﺍ‪‬ﺎ ﻣﺴﺘﻬﺪﻓﺔ ﺑﺎﻟﺪﺭﺟﺔ ﺍﻷﻭﱃ ﺩﺍﺧﻞ ﺍﳌﺨﻄﱠﻂ ﺍﻟﺼﻬﻴﻮﱐ‬
‫ﺍﻟﺬﻱ ﻳﻀﻊ ﺑﻌﺾ ﻣﻨﺎﻃﻘﻬﺎ ﻛﻤﻮﺍﻗﻊ "ﺗﺒﺎﺩﻟﻴﺔ" ﺃﻭ "ﺍﺣﺘﻴﺎﻃﻴﺔ" ﰲ ﺣﺎﻟـﺔ ‪‬ﺪﻳـﺪ ﺍﳌﺮﻛـﺰ ﺍﻷﺻـﻠﻲ‬
‫)ﻓﻠﺴﻄﲔ(‪ ،‬ﺃﻭ ﺣﱴ ﰲ ﺣﺎﻟﺔ ﺗﻌﺮ‪‬ﺽ ﺑﻌﺾ ﺍﳉﻤﺎﻋﺎﺕ ﺍﻟﻴﻬﻮﺩﻳﺔ ﰲ ﻣﻨﺎﻃﻖ ﺃﺧﺮﻯ ﻣﻦ ﺍﻟﻌﺎﱂ ﻟﻠﺨﻄـﺮ‪،‬‬
‫ﻭﺇﻥ ﻛﻨﺎ ﻗﺪ ﺃﺷﺮﻧﺎ ﺇﱃ ﺃﻥ ﻣﻨﻄﻘﺔ ﺷﺮﻕ ﺇﻓﺮﻳﻘﻴﺎ )ﺇﺛﻴﻮﺑﻴﺎ – ﺟﻨﻮﺏ ﺍﻟﺴﻮﺩﺍﻥ‪ -‬ﴰﺎﻝ ﺃﻭﻏﻨﺪﺓ( ﺗـﺸﻜﱢﻞ‬
‫ﺃﺣﺪ ﻫﺬﻩ ﺍﳌﻮﺍﻗﻊ‪ ،‬ﻓﻠﻴﺲ ﻫﻨﺎﻙ ﻣﺎ ﳝﻨﻊ ﻣﻦ ﺃﻥ ﺗﺸﻜﱢﻞ ﺟﻨﻮﺏ ﻧﻴﺠﲑﻳﺎ ﻣﻮﻗﻌ‪‬ﺎ ﺛﺎﻧﻴ‪‬ﺎ )ﺣﻴـﺚ ﻣﻨـﺎﻃﻖ‬
 ‫‪ISoIT‬‬ ‫‪- 56‬‬

‫ﺍﻻﻳﺒﻮ(‪ ،‬ﻭﺃﻥ ﺗﺸﻜﱢﻞ ﺟﻨﻮﺏ ﺇﻓﺮﻳﻘﻴﺎ ﻣﻮﻗﻌ‪‬ﺎ ﺛﺎﻟﺜﹰﺎ ﰲ ﺷﻜﻞ ﻳﺸﺒﻪ ﺍﳌﺜﻠﱠﺚ ﻻﺣﺘﻮﺍﺀ ﺍﳌـﺪ ﺍﻹﺳـﻼﻣﻲ ﰲ‬
‫ﺇﻓﺮﻳﻘﻴﺎ ﲤﻬﻴﺪ‪‬ﺍ ﻟﻠﻘﻀﺎﺀ ﻋﻠﻴﻪ‪.‬‬
‫ﻭﻗﺪ ﻛﺸﻔﺖ ﺍﻟﺪﺭﺍﺳﺔ ﺃﻥ ﻣﻦ ﺃﻫﻢ ﺍﻷﻫﺪﺍﻑ ﺍﻟﱵ ﺳﻌﺖ ﺇﺳﺮﺍﺋﻴﻞ ﺇﱃ ﲢﻘﻴﻘﻬﺎ ﰲ ﺍﻟﻘﺎﺭﺓ ﺍﻟﺴﻤﺮﺍﺀ‬
‫ﻫﻮ ﺿﻤﺎﻥ ﺑﻘﺎﺀ ﺍﺳﺮﺍﺋﻴﻞ ﻭﻭﺟﻮﺩﻫﺎ ﻭﺿﻤﺎﻥ ﺃﻣﻨﻬﺎ‪ ،‬ﻓﻘﺪ ﺍﺗﺎﺣﺖ ﳍﺎ ﺍﻟﺒﻴﺌﺔ ﺍﻹﻓﺮﻳﻘﻴﺔ ﳎﺎﻻ ﻟﻜﺴﺮ ﺣﺎﺟﺰ‬
‫ﻋﺰﻟﺘﻬﺎ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻟﻄﻮﻕ ﺍﳌﻔﺮﻭﺽ ﺳﻴﺎﺳﻴﺎ ﻭﺍﻗﺘﺼﺎﺩﻳﺎ ﻭﺍﳋﺮﻭﺝ ﻣﻦ ﻃﻮﻕ ﺍﻟﻌﺰﻟﺔ ﺍﻻﻗﻠﻴﻤﻲ ﺍﳌﻔﺮﻭﺽ ﺍﱃ‬
‫ﻣﺎ ﻭﺭﺍﺀ ﺍﻓﺮﻳﻘﻴﺎ ﻭﻫﻮ ﻣﺎ ﻛﺎﻥ ﻳﻬﻤﻬﺎ ﰲ ﺳﻌﻴﻬﺎ ﻟﻠﺤﺼﻮﻝ ﻋﻠﻰ ﺗﺄﻳﻴﺪ ﺩﻭﱄ ﺃﻛﱪ‪ ،‬ﺇﺿﺎﻓﺔ ﺍﱃ ﺃﻫـﺪﺍﻓﻬﺎ‬
‫ﰲ ﺗﻄﻮﻳﻖ ﺍﻷﻣﻦ ﺍﳌﺎﺋﻲ ﺍﻟﻌﺮﰊ ﻭ‪‬ﺪﻳﺪ ﺃﻣﻦ ﻣﻴﺎﻩ ﺍﻟﻨﻴﻞ ﻋﺪﺍ ﻋﻦ ﺍﻟﺴﻴﻄﺮﺓ ﻋﻠﻰ ﺍﳌﻼﺣﺔ ﰲ ﺍﻟﺒﺤﺮ ﺍﻷﲪﺮ‬
‫ﻋﱪ ﺍﻟﺴﻴﻄﺮﺓ ﻋﻠﻰ ﻣﻮﺍﻧﺌﻪ‪ ،‬ﻛﻤﺎ ﺃﻥ ﻗﻀﻴﺔ ﺍﻟﺴﻴﻄﺮﺓ ﻋﻠﻰ ﺍﻗﺘﺼﺎﺩﻳﺎﺕ ﺍﻟﺪﻭﻝ ﺍﻟﻌﺮﺑﻴﺔ ﺗﺪﺧﻞ ﺿﻤﻦ ﻫﺬﺍ‬
‫ﺍﳍﺪﻑ‪ ،‬ﺇﺿﺎﻓﺔ ﳋﻠﻖ ﺗﻴﺎﺭﺍﺕ ﻣﻨﺎﻫﻀﺔ ﻟﻠﻌﺮﺏ ﻭﻣﺆﻳﺪﺓ )ﻹﺳﺮﺍﺋﻴﻞ( ﰲ ﺇﻓﺮﻳﻘﻴﺎ‪.‬‬
‫ﰎ ﲝﻤﺪ ﺍﷲ‬
‫ﺍﳌﺮﺍﺟﻊ‪:‬‬
‫ﺑﺮﻭﺱ‪ .‬ﺗﻴﺪﻱ‪1982.‬ﻡ‪ .‬ﺍﻟﻌﻼﻗﺎﺕ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ ﺍﻹﻓﺮﻳﻘﻴﺔ ﺑﲔ ﺍﻷﻣﺲ ﻭﺍﻟﻴﻮﻡ‪ .‬ﻧـﺸﺮﺓ ﻣﺆﺳـﺴﺔ‬
‫ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻔﻠﺴﻄﻴﻨﻴﺔ‪ .‬ﺑﲑﻭﺕ‪ .‬ﺍﻟﻌﺪﺩ ﺭﻗﻢ ‪.1‬‬
‫ﺑﻮﻋﺸﺔ‪.‬ﳏﻤﺪ‪ .‬ﺍﻟﺘﻐﻠﻐﻞ ﺍﻹﺳﺮﺍﺋﻴﻠﻲ ﰲ ﺇﻓﺮﻳﻘﻴﺎ‪ .‬ﺍﻷﺭﺽ ﺍﻟﺴﻮﺩﺍﺀ ﺍﳌﻮﻋـﻮﺩﺓ‪ .‬ﳎﻠـﺔ ﺍﻟﻔﺮﺳـﺎﻥ‪.‬‬
‫ﺃﻏﺴﻄﺲ ‪1990‬ﻡ‪.‬‬
‫ﺟﻮﻟﺪﻣﺎﻥ‪ .‬ﻧﺎﺣﻮﻡ‪1985.‬ﻡ‪ .‬ﺇﺳﺮﺍﺋﻴﻞ ﺇﱃ ﺃﻳﻦ‪ .‬ﺗﺮﲨﺔ ﺩ‪ .‬ﻧﺴﻤﻲ ﺍﳋﻮﺭﻱ‪ .‬ﺑﲑﻭﺕ ﻭﺩﻣﺸﻖ‪ .‬ﺩﺍﺭ‬
‫ﺍﳌﺸﺮﻕ ﺍﻟﻌﺮﰊ ﺍﻟﻜﺒﲑ‪.‬‬
‫ﲪﺎﺩ‪ .‬ﳎﺪﻱ‪1986 .‬ﻡ‪ .‬ﺇﺳﺮﺍﺋﻴﻞ ﻭﺇﻓﺮﻳﻘﻴﺎ ‪ -‬ﺩﺭﺍﺳﺔ ﰲ ﺇﺩﺍﺭﺓ ﺍﻟﺼﺮﺍﻉ ﺍﻟﺪﻭﱄ‪ -‬ﺍﻟﻘﺎﻫﺮﺓ‪.‬‬
‫ﺩﺍﺭ ﺍﳌﺴﺘﻘﺒﻞ ﺍﻟﻌﺮﰊ‪.‬‬
‫ﲪﺎﺩ‪ .‬ﳎﺪﻱ‪ .‬ﺃﻏﺴﻄﺲ‪1982 .‬ﻡ‪.‬ﺃﻓﺮﻳﻘﻴﺔ ﰲ ﺍﻟﺘﻮﺟﻪ ﺍﻹﺳﺮﺍﺋﻴﻠﻲ‪ ،‬ﳎﻠﺔ ﺷﺆﻭﻥ ﻋﺮﺑﻴﺔ‪.18 .‬‬
‫ﺍﻟﺪﻋﻴﺞ‪ .‬ﻣﺸﻌﺎﻥ ﺑﻦ ﳏﻤﺪ‪1990 .‬ﻡ‪ .‬ﺍﻟﺘﻐﻠﻐﻞ ﺍﻹﺳﺮﺍﺋﻴﻠﻲ ﻭﻣﺪﻯ ﺗﺄﺛﲑ ﺍﻟﺘﻌﺎﻭﻥ ﺍﻟﻌﺮﰊ ﺍﻹﻓﺮﻳﻘﻲ‬
‫ﻣﻦ ‪1983 -1973‬ﻡ‪ .‬ﺷﺆﻭﻥ ﻋﺮﺑﻴﺔ‪.18 - 17 .‬‬
‫ﺍﻟﺸﺮﺍﰊ‪.‬ﳏﺒﺎﺕ ﺇﻣﺎﻡ‪1982 .‬ﻡ‪ .‬ﺍﻟﻮﺟﻮﺩ ﺍﻹﺳﺮﺍﺋﻴﻠﻲ ﻭﺍﻟﻌﺮﰊ ﰲ ﺇﻓﺮﻳﻘﻴـﺎ – ﺩﺭﺍﺳـﺔ ﺍﻗﺘـﺼﺎﺩﻳﺔ‬
‫ﺳﻴﺎﺳﻴﺔ ‪ .-‬ﺍﻟﻘﺎﻫﺮﺓ‪ .‬ﺩﺍﺭ ﺍﳌﻌﺎﺭﻑ‪.‬‬
‫ﺍﻟﻌﺎﺑﺪ‪ .‬ﺇﺑﺮﺍﻫﻴﻢ‪1968 .‬ﻡ‪.‬ﺳﻴﺎﺳﺔ ﺇﺳﺮﺍﺋﻴﻞ ﺍﳋﺎﺭﺟﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪ .‬ﻣﺮﻛﺰ ﺍﻷﲝﺎﺙ‪ .‬ﻣﻨﻈﻤﺔ ﺍﻟﺘﺤﺮﻳﺮ‬
‫ﺍﻟﻔﻠﺴﻄﻴﻨﻴﺔ‪.‬‬
‫ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﻋﻮﺍﻃﻒ‪ .‬ﻭﺣﻠﻤﻲ ﺷﻌﺮﺍﻭﻱ‪ .1985 .‬ﺇﺳـﺮﺍﺋﻴﻞ ﻭﺇﻓﺮﻳﻘﻴـﺎ ‪.1985 – 1948‬‬
‫ﺍﻟﻘﺎﻫﺮﺓ‪ .‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺍﻟﻌﺮﺏ‪..‬‬
‫ﻋﺒﺪ ﺍﻟﺮﲪﻦ‪ .‬ﻋﻮﺍﻃﻒ‪1974 .‬ﻡ‪ .‬ﺇﺳﺮﺍﺋﻴﻞ ﻭﺇﻓﺮﻳﻘﻴﺎ‪1973 -1948 -‬ﻡ – ﺑﲑﻭﺕ‪ .‬ﻣﺮﻛـﺰ‬
‫ﺍﻷﲝﺎﺙ ﺍﻟﻔﻠﺴﻄﻴﻨﻴﺔ‪.‬‬
‫ﻋﺎﺩﻝ ﳏﻤﺪ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﻐﺮﻳﺎﱐ ‪57 -‬‬

‫ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ‪ .‬ﻣﺪﺛﺮ‪ .‬ﻧﻈﺮﺓ ﺇﻓﺮﻳﻘﻴﺎ ﻟﻠﺼﺮﺍﻉ ﺍﻟﻌﺮﰊ ﺍﻹﺳﺮﺍﺋﻴﻠﻲ" ﲝﺚ ﻗـﺪﻡ ﺇﱃ ﻧـﺪﻭﺓ ﺍﻟﻌـﺮﺏ‬
‫ﻭﺇﻓﺮﻳﻘﻴﺎ ﺍﻟﱵ ﻋﻘﺪﺕ ﺑﻌﻤﺎﻥ ﺍﻷﺭﺩﻥ ﰲ ﺇﺑﺮﻳﻞ ‪ .1983‬ﺑﲑﻭﺕ‪ .‬ﻣﺮﻛﺰ ﺩﺭﺍﺳﺎﺕ ﺍﻟﻮﺣﺪﺓ ﺍﻟﻌﺮﺑﻴﺔ‪ .‬ﻳﻨﺎﻳﺮ‬
‫‪.1984‬‬
‫ﻋﺮﺩﻭﻛﻲ‪ .‬ﳛﲕ‪1971 .‬ﻡ‪ .‬ﺍﻟﻌﻼﻗﺎﺕ ﺍﳋﺎﺭﺟﻴﺔ ﻹﺳﺮﺍﺋﻴﻞ‪ .‬ﺑﲑﻭﺕ‪ .‬ﻣﺮﻛﺰ ﺍﻷﲝﺎﺙ ﺍﻟﻔﻠﺴﻄﻴﻨﻴﺔ‪.‬‬
‫ﻋﻮﺩﺓ‪ .‬ﻋﺒﺪ ﺍﳌﻠﻚ‪1966 .‬ﻡ‪ .‬ﺍﻟﻨﺸﺎﻁ ﺍﻹﺳﺮﺍﺋﻴﻠﻲ ﰲ ﺇﻓﺮﻳﻘﻴﺎ‪ .‬ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﺍﳌﻄﺒﻌﺔ ﺍﻟﻌﺎﳌﻴﺔ‪..‬‬
‫ﻋﻮﺩﺓ‪ .‬ﻋﺒﺪ ﺍﳌﻠﻚ‪1965.‬ﻡ‪ .‬ﺍﻟﻌﺪﺩ ﺭﻗﻢ ‪ .2‬ﺃﻛﺘﻮﺑﺮ ﺇﻓﺮﻳﻘﻴﺎ ﻭﺍﳌﻨﻈﻤﺎﺕ ﺍﻷﻣﺮﻳﻜﻴﺔ ﺍﻟﺴﻮﺩﺍﺀ‪.‬ﳎﻠﺔ‬
‫ﺍﻟﺴﻴﺎﺳﺔ ﺍﻟﺪﻭﻟﻴﺔ‪ .‬ﺍﻟﻘﺎﻫﺮﺓ‪ .‬ﻣﺆﺳﺴﺔ ﺍﻷﻫﺮﺍﻡ‪.‬‬
‫ﺍﻟﻌﻮﻳﺶ‪ .‬ﳏﻤﺪ ﻋﻠﻲ‪1972.‬ﻡ‪ .‬ﺳﻴﺎﺳﺔ ﺇﺳﺮﺍﺋﻴﻞ ﺍﳋﺎﺭﺟﻴﺔ ﰲ ﺇﻓﺮﻳﻘﻴﺎ‪ .‬ﺍﻟﻘﺎﻫﺮﺓ‪ .‬ﺍﳌﻄﺒﻌـﺔ ﺍﻟﻔﻨﻴـﺔ‬
‫ﺍﳊﺪﻳﺜﺔ‪.‬‬
‫ﺍﻟﻌﻮﻳﲏ‪ .‬ﳏﻤﺪ ﻋﻠﻲ‪ .‬ﻧﻮﻓﻤﱪ ‪1965‬ﻡ‪.‬ﺳﻴﺎﺳﺔ ﺇﺳﺮﺍﺋﻴﻞ ﺍﳋﺎﺭﺟﻴﺔ ﰲ ﺇﻓﺮﻳﻘﻴﺔ‪ .‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﺍﳌﻄﺒﻌﺔ‬
‫ﺍﻟﻔﻨﻴﺔ ﺍﳊﺪﻳﺜﺔ‪.‬‬
‫ﻓﻠﻴﻔﻞ‪ .‬ﺍﻟﺴﻴﺪ ﻋﻠﻲ ﺃﲪﺪ‪ .1978 .‬ﺍﻷﺻﻮﻝ ﺍﻟﺘﺎﺭﳜﻴﺔ ﻟﻠﺘﻔﺮﻗﺔ ﺍﻟﻌﻨﺼﺮﻳﺔ ﰲ ﺟﻨﻮﺏ ﺇﻓﺮﻳﻘﻴﺎ‪ .‬ﺩﺭﺍﺳﺔ‬
‫ﰲ ﻛﺘﺎﺏ ﺍﻟﻨﻈﺎﻡ ﺍﻟﻌﻨﺼﺮﻱ ﰲ ﺟﻨﻮﺏ ﺇﻓﺮﻳﻘﻴﺎ ﺑﲔ ﺍﻟﻨﻈﺮ ﻭﺍﳌﻤﺎﺭﺳﺔ‪ .‬ﺍﻟﻘﺎﻫﺮﺓ‪ .‬ﻣﺮﻛﺰ ﺍﲢﺎﺩ ﺍﶈـﺎﻣﲔ‬
‫ﺍﻟﻌﺮﺏ ﻟﻠﺒﺤﻮﺙ ﻭﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻘﺎﻧﻮﻧﻴﺔ‪..‬‬
‫ﺍﻟﻘﺎﺿﻲ‪ .‬ﻟﻴﻠﻰ‪1967 .‬ﻡ‪ .‬ﺍﳍﺴﺘﺪﺭﻭﺕ‪ .‬ﺑﲑﻭﺕ‪ .‬ﻣﺮﻛﺰ ﺍﻷﲝﺎﺙ ﺍﻟﻔﻠﺴﻄﻴﻨﻴﺔ‪.‬‬
‫ﺍﻟﻜﺎﺷﻒ‪ .‬ﺍﻟﻌﻤﻴﺪ ﺧﺎﻟﺪ ﺯﻛﺮﻳﺎ ﺣﺴﻦ ﺣﺴﲔ‪ .‬ﺇﺳﺮﺍﺋﻴﻞ ﻭﺍﻟﻘﺎﺭﺓ ﺍﻟﺴﻮﺩﺍﺀ‪ .‬ﳎﻠﺔ ﺍﻟﺪﻓﺎﻉ‪ .‬ﳎﻠـﺔ‬
‫ﺍﻟﻘﻮﺍﺕ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ ﺍﳌﺴﻠﺤﺔ‪ .‬ﺍﻟﻌﺪﺩ ‪.132‬‬
‫ﺍﳌﺸﻮﺧﻲ‪ .‬ﲪﺪ ﺳﻠﻴﻤﺎﻥ‪1972 .‬ﻡ‪ .‬ﺍﻟﺘﻐﻠﻐﻞ ﺍﻻﻗﺘﺼﺎﺩﻱ ﺍﻹﺳﺮﺍﺋﻴﻠﻲ ﰲ ﺇﻓﺮﻳﻘﻴﺎ‪ .‬ﺍﻟﻘـﺎﻫﺮﺓ‪ .‬ﺩﺍﺭ‬
‫ﺍﳉﺎﻣﻌﺎﺕ ﺍﳌﺼﺮﻳﺔ‪.‬‬
‫ﺍﳌﻔﻠﺢ‪ .‬ﻋﺰ ﺍﻟﺪﻳﻦ‪ .‬ﺭﺍﻫﻨﻴﺔ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ ﺍﻹﻓﺮﻳﻘﻴﺔ ﻭﻣﺴﺘﻘﺒﻠﻬﺎ ﰲ ﻋﺎﱂ ﻣﺘﻐﲑ‪ .‬ﳎﻠﺔ ﺍﻟﱪﳌﺎﻥ‬
‫ﺍﻟﻌﺮﰊ‪ .‬ﺍﻟﺴﻨﺔ ﺍﻟﺮﺍﺑﻌﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‪ .‬ﺍﻟﻌﺪﺩ ﺍﻟﺜﺎﻣﻦ ﻭﺍﻟﺜﻤﺎﻧﻮﻥ‪ .‬ﺗﺸﺮﻳﻦ ﺍﻟﺜﺎﱐ‪ .‬ﻧﻮﻓﻤﱪ‪2003 .‬ﻡ‪.‬‬
‫ﺍﳌﺼﺮﻱ‪ .‬ﲨﻴﻞ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ‪1996 .‬ﻡ‪ .‬ﺣﺎﺿﺮ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻭﻗﻀﺎﻳﺎﻩ ﺍﳌﻌﺎﺻﺮﺓ‪ .‬ﺟـ ‪.2‬‬
‫ﺩﺍﺭ ﺃﻡ ﺍﻟﻘﺮﻯ‪ .‬ﻋﻤﺎﻥ‪ .‬ﺍﻷﺭﺩﻥ‪.‬‬
‫ﻳﻮﻧﺲ‪ .‬ﳏﻤﺪ ﺍﳌﱪﻭﻙ‪1994 .‬ﻡ‪ .‬ﺩﻭﺭ ﻟﻴﺒﻴﺎ ﰲ ﻣﺴﺎﺭ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻹﻓﺮﻳﻘﻴـﺔ‪1969 ،‬ﻡ‪-‬‬
‫‪1977‬ﻡ(‪ .‬ﺍﻟﺸﺮﻛﺔ ﺍﻟﻌﺎﻣﺔ ﻟﻠﻮﺭﻕ ﻭﺍﻟﻄﺒﺎﻋﺔ‪ ،‬ﺍﻟﺰﺍﻭﻳﺔ‪ .‬ﻟﻴﺒﻴﺎ‪.‬‬
‫‪Julian Amery.1961. The life of Joseph Chamberlin, Vol 4, London: Macmillan.‬‬

‫ﺍﻟﺪﻛﺘﻮﺭ ﻋﺎﺩﻝ ﳏﻤﺪ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﻐﺮﻳﺎﱐ‬

‫‪Kolej Universiti Islam Malaysia‬‬
‫‪Tingkat 15 Menara A‬‬
‫‪Pesiaran MPAJ‬‬
 ISoIT - 58

Jalan Pandan Utama

Pandan Indah
55100 Kuala Lumpur
 ‫ﺍﳌﺒﺎﺩﺉ ﺍﻟﻌﺎﻣﺔ ﻟﻠﻔﻜﺮ ﺍﻷﺻﻮﱄ ﺍﻹﺳﻼﻣﻲ ﰲ ﺗﻌﺎﻣﻠﻪ ﻣﻊ ﺍﻟﻨﺺ‬

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

‫ﺤﺮ ﺍ ﹸﶈﻴﻂ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﱯ‪ ،‬ﺍﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ‪ ،‬ﻁ‪،1‬‬

‫ﺸ ‪‬ﻲ‪ :‬ﳏﻤﺪ ﺑﻦ ‪‬ﺎﺩﺭ‪ ،‬ﺍﻟ‪‬ﺒ ‪‬‬
‫)‪ (162‬ﻧ ﹶﻘﹶﻠﻪ‪ ‬ﻋﻦ ﻛﺘﺎﺑﻪ )ﺷﺮ‪‬ﺡ ﺍ ِﻹﹾﻟﻤ‪‬ﺎﻡ( ﺍﻟ ‪‬ﺰ ‪‬ﺭ ﹶﻛ ‪‬‬
‫ﺝ‪ ،1‬ﺹ‪.14‬‬
‫)‪ (163‬ﻟﻼﻃﱢﻼﻉ ﻋﻠﻰ ﻣﻌﺎﱐ ﻣﺼﻄﻠﺢ )ﺍﻟﻨﺺ( ﺍﻧﻈﺮ‪ :‬ﻗﺮﺍﺀﺓ ﻧﻘﺪﻳﺔ ﰲ ﻣ‪‬ﺼﻄﻠﺢ ﺍﻟﻨ‪‬ﺺ ﰲ ﺍﻟ ‪‬ﻔﻜﹾﺮ ﺍﻷﺻﻮﱄ‪ ،‬ﻟﻠﺒﺎﺣ‪‬ـﺚ‪.‬‬
‫ﺍﳌﻨﺸﻮﺭ ﰲ ﳎﻠﺔ ﺇﺳﻼﻣﻴﺔ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﻧﺸﺮ ﺍﳌﻌﻬﺪ ﺍﻟﻌﺎﳌﻲ ﻟﻠﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻧﻴﻮﻳﻮﺭﻙ‪ ،‬ﺍﻟﻌﺪﺩ ‪.34-33‬‬
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‫ﺏ ﺍﻟﻌ‪‬ﻠﻮ ﹺﻡ ﺍﻟﺪﻳﻨﻴ ‪‬ﺔ ﻋﻠﻰ ﺍﹾﻟﻤ‪‬ﺸ‪‬ﺘ ‪‬ﻐ ﹺﻞ ﻓﻴﻬﺎ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﻋﺎ‪‬ﻟ ‪‬ﻤﹰﺎ ﺑﺄﺻﻮ ﹺﻝ ﺍﻟ ‪‬ﻔ ﹾﻘ ‪‬ﻪ‬ ‫ﻁ ﺃﺭﺑﺎ ﹺ‬ ‫ﺏ ﺍﺷﺘﺮﺍ ﹸ‬ ‫ﻭﻣﻦ ﻫﻨﺎ ﻻ ﻳ‪‬ﺴﺘﻐﺮ ‪‬‬
‫ﺚ ﺃﻭ ﻓﻘﻴﻬﹰﺎ‪.‬‬ ‫ﻻ ‪‬ﺳ‪‬ﻴﻤ‪‬ﺎ ﺇﺫﺍ ﻛﺎ ﹶﻥ ‪‬ﻣ ﹶﻔﺴ‪‬ﺮﹰﺍ ﺃﻭ ﺷ‪‬ﺎ ﹺﺭ ‪‬ﺣﹰﺎ ﻟﻠﺤ‪‬ﺪﻳ ‪‬‬
‫ﺾ‬‫ﺺ( ﺍﻟﱵ ﺃﻧﺘﺠ‪‬ﻬﺎ ﺍﻷﺻﻮ‪‬ﻟﻴ‪‬ﻮ ﹶﻥ ﻛﺜﲑ ﹲﺓ ﻭﻣﺘﻨﻮﻋﺔﹲ‪ ،‬ﺑﻌﻀ‪‬ﻬﺎ ﻣﺘ‪‬ﻔ ‪‬ﻖ ﻋﻠﻴ ‪‬ﻪ ﻭﺍﻟﺒﻌ ‪‬‬ ‫ﻭ)ﻗﻮﺍﻋ ‪‬ﺪ ﺍﻟﺘﻌﺎﻣ ﹺﻞ ﻣ ‪‬ﻊ ﺍﻟ‪‬ﻨ ‪‬‬
‫ﻀ ‪‬ﺔ ﻋ‪‬ﻠﻤﻴ‪‬ـ ‪‬ﺔ‬ ‫ﺱ ﺍﻷﺻﻮﻟﻴ ‪‬ﺔ ﺍﳌﺨﺘﻠﻔ ‪‬ﺔ‪ .‬ﻭﰲ ﺳ‪‬ﺒﻴ ﹺﻞ ﺍﻟﻮ‪‬ﺻﻮ ﹺﻝ ﺇﱃ ‪‬ﻧ ‪‬ﻬ ‪‬‬ ‫ﲔ ﺍﳌﺪﺍﺭ ﹺ‬ ‫ﻑﺑ ‪‬‬ ‫ﺤﻞﱡ ﺟﹺﺪﺍ ﹴﻝ ﻭﺧ‪‬ﻼ ‪‬‬ ‫ﺍﻵﺧ ‪‬ﺮ ‪‬ﻣ ‪‬‬
‫ﺻﹰﺎ ﺍﳌﺘ‪‬ﻔ ‪‬ﻖ‬ ‫ﺻﻌ‪‬ﻴ ‪‬ﺪ ﺍﻟﻔ‪‬ﻜ ﹺﺮ ﺍﻹﺳ‪‬ﻼﻣ ‪‬ﻲ ‪‬ﻭﺃﹶﺳﹶﻠ ‪‬ﻤ ‪‬ﺔ ﺍﻟﻌ‪‬ﻠﻮ ﹺﻡ ﻻ ‪‬ﻏ‪‬ﻨ ‪‬ﻰ ‪‬ﻋ ﹺﻦ ﺍﺳ‪‬ﺘﻌ‪‬ﻤﺎ ﹺﻝ ﻫﺬ ‪‬ﻩ ﺍﻟﻘﻮﺍﻋ ‪‬ﺪ ـ ‪‬ﺧﺼ‪‬ﻮ ‪‬‬ ‫ﻋ‪‬ﻠﻰ ‪‬‬
‫ﺺ ﻭﺍ ‪‬ﺳ‪‬ﺘﻨ‪‬ﻄﺎ‪‬ﻗﻪ‪ ،‬ﻭﺇﻻ ﹶﻓ ﹶﻘ ‪‬ﺪ ﺍﻟ ‪‬ﻔ ﹾﻜﺮ‪ ‬ﺍﳌﹸﺮﺍ ‪‬ﺩ ﺇﻧﺸﺎ ‪‬ﺅﻩ‪ ،‬ﻭﺍﻟﻌﻠﻮ ‪‬ﻡ ﺍﳌﺮﺍ ‪‬ﺩ ﺃﺳ‪‬ـﹶﻠ ‪‬ﻤﺘ‪‬ﻬﺎ‪،‬‬ ‫ﻋﻠﻴ ‪‬ﻪ ﻣﻨﻬﺎ ـ ﻻﺳ‪‬ﺘﺜﹾﻤﺎ ﹺﺭ ﺍﻟ‪‬ﻨ ‪‬‬
‫ﺸ ‪‬ﺮ ‪‬ﻋ‪‬ﻴ ﹶﺔ ﺍﻟ ‪‬ﻌﻠﹾﻤ‪‬ﻴ ﹶﺔ ﺍﻟﱵ ﺗ‪‬ﻮﱢﻓﺮ‪‬ﻫﺎ ﻫﺬﻩ ﺍﻟﻘﻮﺍﻋ ‪‬ﺪ‪.‬‬ ‫ﺍﻟ ‪‬‬
‫ﻱ ﺃﻣ‪‬ﺮﺍ ‪‬ﻥ‪:‬‬ ‫ﱄ ﺍﻟ‪‬ﺘﻘﹾﻠﻴﺪ ‪‬‬ ‫ﺡ ﺍﻷﺻ‪‬ﻮ ﱢ‬ ‫ﺼﻒ‪ ‬ﺑﻪ ﻫﺬﻩ ﺍﻟﻘﻮﺍﻋ ‪‬ﺪ ﰲ ﺍﻟﻄﱠ ‪‬ﺮ ﹺ‬ ‫ﻭ ‪‬ﻣﻤ‪‬ﺎ ‪‬ﺗ‪‬ﺘ ‪‬‬
‫ﻁ ﻣﻌ‪‬ﻴ‪‬ﻨ ‪‬ﺔ‬ ‫ﺚ ‪‬ﺗﺘ‪‬ﻌﺎﻣ ﹸﻞ ‪‬ﻣ ‪‬ﻊ ـ ﻭ‪‬ﺗﻨ‪‬ﻄﹺﺒ ‪‬ﻖ ﻋﻠﻰ ـ ﺃﳕﺎ ‪‬‬ ‫ﳉﺰ‪‬ﺋﻴ‪‬ﺔ( ﲝﻴ ﹸ‬ ‫ﺴﻢ‪ ‬ﺑﹻ )ﺍ ﹸ‬ ‫ﺐ ‪‬ﺗ‪‬ﺘ ِ‬
‫ﺃﺣ ‪‬ﺪﻫ‪‬ﻤﺎ‪ :‬ﺃﻧ‪‬ﻬﺎ ﰲ ﺍﻟﻐﺎﻟ ﹺ‬
‫ﻅ ﻟﹶﻔﻈﹰﺎ ﻟﻔﹾﻈﹰﺎ ﻭﺍﻟﻘﻮﺍﻋ ‪‬ﺪ ﺍﳌﺘﻌﻠﱢﻘـ ‪‬ﺔ‬ ‫ﻉ ﺍﻷﻟﻔﺎ ‪‬‬ ‫ﺹ ﻛﺎﻟﻘﻮﺍﻋ ‪‬ﺪ ﺍﹾﻟ ‪‬ﻤ‪‬ﺘ ‪‬ﻌﻠﱢﻘ ‪‬ﺔ ﺑﺎﻷﻣ ﹺﺮ ﻭﺍﻟﻨﻬ ‪‬ﻲ ﻭﺳﺎﺋ ﹺﺮ ﺃﻧﻮﺍ ﹺ‬ ‫ﻣﻦ ﺍﻟﻨ‪‬ﺼﻮ ﹺ‬
‫ﻼ‪...‬ﺍﱁ‪.‬‬ ‫ﻼ ﺩ‪‬ﻟﻴ ﹰ‬ ‫ﺚ ﺍﻷﺩﻟﱠ ‪‬ﺔ ﺩﻟﻴ ﹰ‬ ‫ﲟﺒﺎ ‪‬ﺣ ‪‬‬
‫ﺚ ﺍﳊﹸﻜـ ﹺﻢ ﻭﻣ‪‬ـﺮﻭﺭﹰﺍ‬ ‫ﺚ ﺃﺻﻮ ﹺﻝ ﺍﻟﻔﻘ ‪‬ﻪ ﺑ‪‬ﺪﺀﹰﺍ ﻣﻦ ﻣ‪‬ﺒﺎ ‪‬ﺣ ‪‬‬ ‫ﻭﺍﻷﻣ ‪‬ﺮ ﺍﻵﺧ ‪‬ﺮ‪ :‬ﺃﻧ‪‬ﻬﺎ ﻣ‪‬ﺘﻨﺎﺛ‪‬ﺮ ﹲﺓ ﰲ ﲨﻴ ﹺﻊ ﻣ‪‬ﺒﺎ ‪‬ﺣ ‪‬‬
‫ﺚ ﺍﻻﺟﺘﻬﺎ ‪‬ﺩ ﻭﺍﻟ‪‬ﺘﻘﹾﻠﻴ ‪‬ﺪ‪.‬‬ ‫ﺚ ﺍﻷﺩﻟﱠ ‪‬ﺔ ﻭﻛﻴﻔﻴ ‪‬ﺔ ﺍﻻ ‪‬ﺳ‪‬ﺘﺪ‪‬ﻻ ﹺﻝ ﻭﺍ‪‬ﻧﺘ‪‬ﻬﺎ ًﺀ ﲟﺒﺎﺣ ‪‬‬ ‫ﲟﺒﺎﺣ ‪‬‬
‫ﺖ ﻫﺬ ‪‬ﻩ ﺍﻟﻘﻮﺍﻋ ‪‬ﺪ ـ ﺍﳉﺰﺋﻴ ﹸﺔ ﺍﳌﺘﻨﺎ‪‬ﺛ ‪‬ﺮﺓﹸ ـ ﺇﱃ )ﺍﺳ‪‬ﺘﻘﹾﺮﺍ ٍﺀ( ‪‬ﻳ‪‬ﻨ ‪‬ﻈﻤ‪‬ﻬﺎ ﻋﻠﻰ ﺷ‪‬ـ ﹾﻜ ﹺﻞ‬ ‫ﻭ ‪‬ﻣ ‪‬ﻦ ﻫ‪‬ﻨﺎ ﻓﻘ ‪‬ﺪ ﺍﺣ‪‬ﺘﺎ ‪‬ﺟ ‪‬‬
‫ﲔ ﰲ ﺍﻟﺘ‪‬ﻌﺎﻣ‪ ‬ﹺﻞ ﻣﻊ ﺍﻟـ‪‬ﻨﺺ‪ ،‬ﳑـﺎ‬ ‫ﺉ ﻋ‪‬ﺎ ‪‬ﻣ ‪‬ﺔ ﻋ‪‬ﻠﻴﺎ‪ ،‬ﻳ‪ ‬ﻤ ‪‬ﻜﻦ‪ ‬ﺍﻋﺘﺒﺎﺭ‪‬ﻫﺎ ﺍﹾﻟ ‪‬ﻤﻌ‪‬ﺎ‪‬ﻟ ‪‬ﻢ ﺍﻟﺮﺋﻴﺴ ﹶﺔ ‪‬ﻟ ‪‬ﻤﻨ‪‬ﻬ ﹺﺞ ﺍﻷﺻ‪‬ﻮﻟﻴ ‪‬‬ ‫‪‬ﻣﺒ‪‬ﺎ ‪‬ﺩ ‪‬‬
‫‪‬ﻳ ‪‬ﻤﻜﱢ ‪‬ﻦ ﻣﻦ ﹺﺇﹾﻟﻘﹶﺎ ِﺀ ‪‬ﻧ ﹾﻈ ‪‬ﺮ ‪‬ﺓ ﺇ ‪‬ﺟﻤ‪‬ﺎ‪‬ﻟ‪‬ﻴ ‪‬ﺔ ﻋﺎ ‪‬ﻣ ‪‬ﺔ ﻋﻠﻰ ﺍﻟﻔﻠﺴﻔ ‪‬ﺔ ﺍﻷﺻﻮﻟ‪‬ﻴ ‪‬ﺔ ﰲ ﺗﺼ ‪‬ﻮﺭﹺﻫﺎ ﳌﻨﻬﺠ‪‬ﻴ ‪‬ﺔ ﺍﻟﻮ‪‬ﺻﻮ ﹺﻝ ﺇﱃ ‪‬ﻣﻜﹶﺎ ‪‬ﻣ ﹺﻦ‬
‫ﺚ ﳍﺬﻩ ﺍﻟﺪ‪‬ﺭﺍﺳـ ‪‬ﺔ‬ ‫ﺕ ﻫﺬﻩ ﺍﻟﺪ‪‬ﺭﺍﺳ ﹸﺔ ﻟ‪‬ﺘﻘﻮ ‪‬ﻡ ‪‬ﺬﻩ ﺍﳌﹸ ﹺﻬ ‪‬ﻤ ‪‬ﺔ‪ .‬ﻭﻻ ‪‬ﻳ ‪‬ﺪﻋ‪‬ﻲ ﺍﻟﺒ‪‬ﺎﺣ ﹸ‬ ‫ﻕ ﺟﺎﺀ ‪‬‬ ‫ﺺ‪ .‬ﻭﰲ ﻫﺬﺍ ﺍﻟﺴ‪‬ﻴﺎ ﹺ‬ ‫ﺍﻟ‪‬ﻨ ‪‬‬
‫ﺻﻐ‪‬ﲑ ‪‬ﺓ ﻳ‪‬ﻠﻘ‪‬ﻲ ‪‬ﺎ ﻋﻠﻰ ‪‬ﺳ ﹾﻔ ﹺﺢ ﺍﻟ ‪‬ﻔﻜﹾـ ﹺﺮ ﺍﻷﺻ‪‬ـﻮﱄﱢ‬ ‫ﻕ(‪ ،‬ﻭﺇﻧ‪‬ﻤﺎ ﻫ ‪‬ﻲ ﻛﹸ ‪‬ﺮﺓﹸ ﹶﺛ ﹾﻠ ﹴﺞ ‪‬‬ ‫ﻼ ﻋﻦ )ﺍﻻ ‪‬ﺣﺘ‪‬ﺮﺍ ﹺ‬ ‫ﻀ ‪‬ﺞ( ﻓﻀ ﹰ‬ ‫)ﺍﻟﻨ‪ ‬‬
‫ﺖ ﻭﺗﻘ ‪‬ﺪ ﹺﻡ ﺍﻟ ‪‬ﺰﻣ‪‬ﺎ ‪‬ﻥ‪.‬‬
‫ﺻ ﹺﺮ ﺭﺍﺟﹺﻴﹰﺎ ﳍﺎ ﺍﻟﻨ‪‬ﻤﺎ َﺀ ﻭﺍﻟ‪‬ﺘﻄ ‪‬ﻮ ‪‬ﺭ ﻭﺍﻟﺘ‪‬ﺸﺒ‪ ‬ﻊ ﲟﺮﻭ ﹺﺭ ﺍﻟﻮﻗ ‪‬‬ ‫ﺍﳌﻌ‪‬ﺎ ‪‬‬
‫ﺉ ﺃ ‪‬ﻣ ‪‬ﺮ‪‬ﻳ ﹺﻦ‪:‬‬‫ﻭﻗﺪ ﺭﺍ ‪‬ﻋ‪‬ﻴﺖ‪ ‬ﰲ ﺍﺳ‪‬ﺘﻘﹾﺮﺍ ِﺀ ﻫﺬﻩ ﺍﳌﺒﺎﺩ ﹺ‬
‫ﺴ‪‬ﻨﺔ‪ ،‬ﺭ‪‬ﺑﻤ‪‬ﺎ ﲨﻴ ‪‬ﻊ ﻫﺬﻩ ﺍﻟﻨ‪‬ﺼﻮﺹﹺ‪ ،‬ﺃﻭ‬ ‫ﺏ ﻭﺍﻟ ‪‬‬ ‫ﺹ ﺍﻟﻜﺘﺎ ﹺ‬ ‫ﺃﺣ ‪‬ﺪ ‪‬ﻫﻤ‪‬ﺎ‪ :‬ﺃﻥ ﺗﻨ ﹶﻄﹺﺒ ‪‬ﻖ ﻋﻠﻰ ﹶﻛ ‪‬ﻢ ﻫﺎ‪‬ﺋ ﹴﻞ ﻣﻦ ﻧ‪‬ﺼﻮ ﹺ‬
‫ﺹ ﺍﻷﺧﺒﺎ ﹺﺭ ﲨﻴ ‪‬ﻌﻬﺎ ﻭﻫﻜﺬﺍ‪...‬‬ ‫ﺹ ﺍﻷﺣﻜﺎ ﹺﻡ ﲨﻴﻌ‪‬ﻬﺎ ﺃﻭ ﻧﺼﻮ ‪‬‬ ‫ﻧﺼﻮ ‪‬‬
‫ﲔ ﺍﻟﺴ‪‬ﻮﺍ ‪‬ﺩ ﺍﻷ ‪‬ﻋ ﹶﻈ ﹺﻢ ﻣ‪‬ﻨﻬ ‪‬ﻢ‪.‬‬‫ﲔ ﺃﻭ ﺑ ‪‬‬ ‫ﲔ ﻛ ﱢﻞ ﺍﻷﺻ‪‬ﻮﻟﻴ ‪‬‬ ‫ﻕﺑ ‪‬‬ ‫ﻭﺍﻟﺜﱠﺎﻧﹺﻲ‪ :‬ﺃ ﹾﻥ ﺗﻜﻮ ﹶﻥ ﻫﺬﻩ ﺍﳌﹶﺒﺎ ‪‬ﺩﺉ‪ ‬ﳏ ﱠﻞ ﺍ‪‬ﺗﻔﹶﺎ ﹴ‬
‫ﺺ‬
‫ﺻ ‪‬ﻮ‪‬ﻟ ‪‬ﻲ ﺍ ِﻹ ‪‬ﺳﻼ ‪‬ﻣ ‪‬ﻲ ﰲ ‪‬ﺗ ‪‬ﻌﺎ ‪‬ﻣ‪‬ﻠ ‪‬ﻪ ‪‬ﻣ ‪‬ﻊ ﺍﻟ‪‬ﻨ ‪‬‬ ‫ﺉ ﺍﻟ ‪‬ﻌﺎ ‪‬ﻣ ﹸﺔ ‪‬ﻟ ﹾﻠ ‪‬ﻔ ﹾﻜ ﹺﺮ ﺍ ُﻷ ‪‬‬
‫ﺍﳌ‪‬ﺒﺎ ‪‬ﺩ ‪‬‬
‫ﺉ ﺃﹸﻭ ﹺﺭﺩ‪‬ﻫﺎ ﺑﺎﺧ‪‬ﺘﺼﺎ ﹴﺭ ﻛﻤﺎ ﻳ‪‬ﻠﻲ‪:‬‬
‫ﺻﹶﻠﻨﹺﻲ )ﺍﻻﺳﺘﻘﺮﺍ ُﺀ( ـ ﺍﻟﻨ‪‬ﺎ‪‬ﻗﺺ‪ ‬ـ ﺇﱃ ‪‬ﺳ‪‬ﺘ ‪‬ﺔ ﻣ‪‬ﺒﺎ ‪‬ﺩ ‪‬‬
‫ﹶﺃ ‪‬ﻭ ‪‬‬
‫ﺺ‪.‬‬‫ﺍﳌﺒﺪﹸﺃ ﺍ َﻷﻭ‪ ‬ﹸﻝ‪ :‬ﺭﺑ‪‬ﺎﹺﻧﻴ‪ ‬ﹸﺔ ﺍﻟ‪‬ﻨ ‪‬‬
‫ﺺ ‪‬ﻣ ‪‬ﻦ ‪‬ﻋ‪‬ﻨ ‪‬ﺪ ﺍﷲ ﺗﻌﺎﱃ‪ :‬ﺇﻣ‪‬ﺎ ﺑﻠﻔﻈ ‪‬ﻪ ﻭﻣﻌﻨﺎ ‪‬ﻩ ﻛﻤﺎ ﻫﻮ ﺍﳊﺎ ﹸﻝ ﰲ ﺍﻟﻘﺮﺁ ‪‬ﻥ ﺍﻟﻜﺮﱘﹺ‪ ،‬ﻭﺇﻣ‪‬ﺎ ﲟﻌﻨﺎ ‪‬ﻩ‬ ‫ﺃﻱ‪ :‬ﺃ ﱠﻥ ﺍﻟ‪‬ﻨ ‪‬‬
‫ﺸ ﹺﺮ‪‬ﻳ ﹶﻔ ‪‬ﺔ‪.‬‬
‫ﺴ‪‬ﻨ ‪‬ﺔ ﺍﻟ‪‬ﻨ‪‬ﺒ ﹺﻮ‪‬ﻳ ‪‬ﺔ ﺍﻟ ‪‬‬
‫ﺩﻭ ﹶﻥ ﹶﻟ ﹾﻔ ‪‬ﻈ ‪‬ﻪ ﹶﻛﻤ‪‬ﺎ ﻫ‪‬ﻮ ﺍﳊﺎ ﹸﻝ ﰲ ﺍﻟ ‪‬‬
‫ﺉ ﻓﺮ‪‬ﻋﻴ ﹲﺔ ﺃﺭﺑﻌﺔﹲ‪ ،‬ﻫﻲ‪:‬‬ ‫ﺲ ﻣﺒﺎﺩ ‪‬‬ ‫ﻭﻗﺪ ﺍﻧﺒ‪‬ﲎ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﺒﺪ‪‬ﺃ ﺍﻟ ‪‬ﺮﺋ‪‬ﻴ ﹺ‬
‫ﺺ‪:‬‬
‫ﺃﻭ ﹰﻻ‪ :‬ﻣﺒﺪﹸﺃ ﺣ‪‬ﺎﻛ‪‬ﻤﻴ‪‬ﺔ ﺍﻟ‪‬ﻨ ‪‬‬
‫ﺺ ‪‬ﻭ ‪‬ﺣﺪ‪‬ﻩ‪ ،‬ﻫﻮ ﺍﹾﻟ ‪‬ﻤ ﹶﻘﺮ‪ ‬ﺭ ﺍﻟﻨ‪‬ﻬﺎ‪‬ﺋ ‪‬ﻲ ﻟﻸﺣ‪‬ﻜﺎ ﹺﻡ‪.‬‬ ‫ﺃﻱ‪ :‬ﹶﺃﻥﱠ ﺍﻟ‪‬ﻨﺺ‪ ،‬ﻭﺍﻟ‪‬ﻨ ‪‬‬
‫ﹶﺃ ‪‬ﳝ ‪‬ﻦ ﺻ‪‬ﺎﱀ ‪61 -‬‬

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

‫ﺸﺎ ‪‬ﻃﱯ‪ :‬ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻣﻮﺳﻰ ﺍﻟﻐﺮﻧﺎﻃﻲ‪ ،‬ﺍﳌﻮﺍﻓﻘﺎﺕ‪ ،‬ﲢﻘﻴﻖ ﻭﺷﺮﺡ ﻋﺒﺪ ﺍﷲ ﺩﺭﺍﺯ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﺝ‪،1‬‬ ‫)‪ (164‬ﺍﻟ ‪‬‬
‫ﺹ‪.87‬‬
‫)‪ (165‬ﺍﻷﻧﺼﺎﺭﻱ‪ :‬ﻋﺒﺪ ﺍﻟﻌﻠﻲ ﳏﻤﺪ ﺑﻦ ﻧﻈﺎﻡ ﺍﻟﺪﻳﻦ‪ ،‬ﻓﻮﺍﺗﺢ ﺍﻟﺮﲪﻮﺕ ﺑﺸﺮﺡ ﻣﺴﻠﻢ ﺍﻟﺜﺒﻮﺕ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴـﺔ‪،‬‬
‫ﻉ ﻋ‪‬ـ ‪‬ﻦ‬
‫ﺑﲑﻭﺕ‪ ،‬ﻁ‪ ،2‬ﺝ‪ ،1‬ﺹ‪ .25‬ﻻﺣﻆ ﺃ ﱠﻥ ﻗ ‪‬ﻮ ﹶﻝ ﺍﳌﻌﺘﺰﻟﺔ ﺑﺎﻟﺘﺤﺴﲔ ﻭﺍﻟﺘﻘﺒﻴﺢ ﰲ ﳎﺎﻝ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻣ‪‬ﺘ ﹶﻔ ﹺﺮ ‪‬‬
‫ﹶﻗ ‪‬ﻮ‪‬ﻟﻬﹺﻢ ﺑﺎﻟﺘﺤﺴﲔ ﻭﺍﻟﺘﻘﺒﻴﺢ ﰲ ﳎﺎﻝ ﺃﻓﻌﺎﻝ ﺍﻟﺒﺎﺭﻱ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻭﻫﻲ ﻣﺴﺄﻟﺔ ﻭﺟﻮﺏ ﺍﻟﺼﻼﺡ ﻭﺍﻷﺻﻠﺢ ﻋﻠﻴﻪ ﺳـﺒﺤﺎﻧﻪ‪.‬‬
 ‫‪ISoIT‬‬ ‫‪- 62‬‬

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

‫ﲔ ﺃﻫـﻞ‬ ‫ﺕ ﺃﺛ ﹴﺮ ﻛﺒ ﹴﲑ ﰲ ﺍﳋﻼﻑ ﺑﻴﻨﻬﻢ ﻭﺑ ‪‬‬

‫ﻭﺍﳌﺴﺄﻟ ﹸﺔ ﺍﻷﺻﻞ ـ ﺃﻱ ﺍﻟﺘﺤﺴﲔ ﻭﺍﻟﺘﻘﺒﻴﺢ ﺍﻟﻌﻘﻠﻲ ﰲ ﳎﺎﻝ ﺍﻷﻓﻌﺎﻝ ـ ﺫﺍ ‪‬‬
‫ﻑ ﺍﳌﺴﺄﻟ ‪‬ﺔ ﺍﻟﻔﹶـﺮ‪‬ﻉ ـ ﺃﻱ ﺍﻟﺘﺤـﺴﲔ‬‫ﺍﻟﺴﻨ‪‬ﺔ ﰲ ﲨﻠ ‪‬ﺔ ﻛﺒﲑ ‪‬ﺓ ﻭﻣﻨﺘﺸﺮ ‪‬ﺓ ﻣﻦ ﺍﳌﺴﺎﺋ ﹺﻞ ﺍﻻﻋﺘﻘﺎﺩﻳﺔ ﻭﺍﻷﺻﻮﻟﻴﺔ‪ ،‬ﻭﻫﺬﺍ ﹺﺑﺨ‪‬ﻼ ‪‬‬
‫ﻑ ﰲ ﻣﺴﺎ‪‬ﺋ ﹶﻞ ﻣﻌـﺪﻭﺩ ‪‬ﺓ ﻣﺜـ ﹺﻞ‬ ‫ﻭﺍﻟﺘﻘﺒﻴﺢ ﺍﻟﻌﻘﻠﻲ ﰲ ﳎﺎﻝ ﺍﻷﺣﻜﺎﻡ ـ ﻓﻬﻲ ﺫﺍ ‪‬‬
‫ﺕ ﺃﺛ ﹴﺮ ﳏﺪﻭ ‪‬ﺩ ﻭﱂ ‪‬ﻳ‪‬ﻨ‪‬ﺒ ﹺﻦ ﻋﻠﻴﻬﺎ ﺇﻻ ﺧﻼ ‪‬‬
‫ﺏ ‪‬ﺷﻜﹾﺮ ﺍﻟﺒﺎﺭﻱ ﻋﻘﻼ‪ ،‬ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﳌﺴﺎﺋﻞ ﺍﻟﱵ ﻻ ﻳ‪‬ﻌ ‪‬ﺪ ﺍﳋﻼﻑ ﻓﻴﻬـﺎ ﺫﺍ ﻓﺎﺋـﺪﺓ‬ ‫ﺍﳊﻜﻢ ﻗﺒﻞ ﻭﺭﻭ ‪‬ﺩ ﺍﻟﺸ‪‬ﺮﻉ‪ ،‬ﻭﻭﺟﻮ ‪‬‬
‫‪‬ﻋ ‪‬ﻤ‪‬ﻠﻴ‪‬ﺔ ﻣﻠﻤﻮﺳﺔ‪.‬‬
‫)‪ (166‬ﺍﻟﻐﺰﺍﱄ‪ ،‬ﺍﳌﺴﺘﺼﻔﻰ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻁ‪ ،2‬ﺹ‪.112‬‬
‫)‪ (167‬ﺍﻟﺰﺭﻛﺸﻲ‪ ،‬ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪ ،‬ﺝ‪ ،5‬ﺹ‪.245‬‬
‫)‪ (168‬ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﺸﻬﲑ‪ :‬ﻓﺼﻞ ﺍﳌﻘﺎﻝ ﻓﻴﻤﺎ ﺑﲔ ﺍﻟﺸ‪‬ﺮﻳﻌﺔ ﻭﺍﳊﻜﻤﺔ ﻣﻦ ﺍﻻﺗﺼﺎﻝ‪.‬‬
‫ﺴ ﹾﻠ ﹶﻄﺔ‪ ،‬ﺍﳊﻘﻴﻘﺔ‪ ،‬ﺍﳌﺮﻛﺰ ﺍﻟﺜﻘﺎﰲ ﺍﻟﻌﺮﰊ‪ ،‬ﺍﻟﺪﺍﺭ ﺍﻟﺒﻴﻀﺎﺀ‪ ،‬ﻁ‪1995 ،1‬ﻡ‪.‬‬ ‫)‪ (169‬ﺍﻧﻈﺮ ﻛﺘﺎﺑﻪ‪ :‬ﺍﻟﻨﺺ‪ ،‬ﺍﻟ ‪‬‬
‫ﹶﺃ ‪‬ﳝ ‪‬ﻦ ﺻ‪‬ﺎﱀ ‪63 -‬‬

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

‫ﺸﻲ‪ ،‬ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪ ،‬ﺝ‪ ،1‬ﺹ‪.217‬‬ ‫)‪ (170‬ﻧﻘﻠﻪ ﻋﻦ ﻛﺘﺎﺑﻪ ﺇﺛﺒﺎﺕ ﺍﻟﻘﻴﺎﺱ‪ :‬ﺍﻟ ‪‬ﺰ ‪‬ﺭ ﹶﻛ ‪‬‬
‫)‪ (171‬ﺍﻟﺸﺎﻃﱯ‪ ،‬ﺍﳌﻮﺍﻓﻘﺎﺕ‪ ،‬ﺝ‪ ،3‬ﺹ‪ .18‬ﺑﺘﺼﺮﻑ ﻳﺴﲑ‪.‬‬
‫ﲔ‪ .‬ﻭﻫﻮ ﲢﺖ ﺍﻟﻄﺒﻊ‪.‬‬
‫ﺺ ﰲ ﲝﺜ‪‬ﻨﺎ‪ :‬ﺇ ‪‬ﺷﻜﹶﺎﻟ‪‬ﻴ ‪‬ﺔ ﺍﻟ ﹶﻘ ﹾﻄ ﹺﻊ ‪‬ﻋ‪‬ﻨ ‪‬ﺪ ﺍﻷﺻ‪‬ﻮﻟﻴ ‪‬‬
‫)‪ (172‬ﺃﻓﻀﻨﺎ ﰲ ﺑﻴﺎﻥ ﺍ ﹸﳌ ﹾﻘ‪‬ﺘﻀ‪‬ﻰ ﺍﻟ ﹶﻘ ﹾﻄﻌ‪‬ﻲ ﻟ‪‬ﻠ‪‬ﻨ ‪‬‬
‫ﺸ ‪‬ﻮ ﹶﻛﺎﹺﻧﻲ‪ :‬ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ‪ ،‬ﺇﺭﺷﺎﺩ ﺍﻟﻔﺤﻮﻝ ﺇﱃ ﲢﻘﻴﻖ ﻋﻠﻢ ﺍﻷﺻﻮﻝ‪ ،‬ﲢﻘﻴﻖ ﳏﻤﺪ ﺳﻌﻴﺪ ﺍﻟﺒﺪﺭﻱ‪ ،‬ﺩﺍﺭ‬ ‫)‪ (173‬ﺍﻧﻈﺮ‪ :‬ﺍﻟ ‪‬‬
‫ﺍﻟﻔﻜﺮ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻁ‪1412 ،1‬ﻫ=‪1992‬ﻡ‪ ،‬ﺹ‪.436‬‬
 ‫‪ISoIT‬‬ ‫‪- 64‬‬

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

‫ﺹ ﻭﺍﻷ ‪‬ﺯﻣ‪‬ﺎ ‪‬ﻥ ﻭﺍﻷﻣ‪‬ﺎ ‪‬ﻛ ﹺﻦ‪:‬‬ ‫ﺺ ﰲ ﺍﻷ ‪‬ﺷﺨ‪‬ﺎ ﹺ‬ ‫ﺍﳌﺒﺪﺃ ﺍﻟﺮﺍﺑ ‪‬ﻊ‪ :‬ﻋ ‪‬ﻤ ‪‬ﻮ ‪‬ﻣﻴ‪ ‬ﹸﺔ ﺍﻟ‪‬ﻨ ‪‬‬
‫ﺹ ﺇﻻ ﻭﻫ ‪‬ﻮ‬ ‫ﺺ ﻣﻦ ﺍﻷﺷﺨﺎ ﹺ‬ ‫ﺺ ﻟﺸﺨ ﹴ‬ ‫ﺹ ‪‬ﺗﻌ‪‬ﲏ ﺃﻧ‪‬ﻪ ﻣﺎ ﻣﻦ ﺣ‪ ‬ﹾﻜ ﹴﻢ ﻗﺮ‪ ‬ﺭ ‪‬ﻩ ﺍﻟ‪‬ﻨ ‪‬‬ ‫ﺺ ﰲ ﺍﻷﺷ‪‬ﺨﺎ ﹺ‬ ‫‪‬ﻋﻤ‪‬ﻮ ‪‬ﻣﻴ‪ ‬ﹸﺔ ﺍﻟ‪‬ﻨ ‪‬‬
‫ﺺ ﰲ ‪‬ﺯ ‪‬ﻣ ﹺﻦ‬ ‫ﺺ ﰲ ﺍﻷﺯﻣﺎ ‪‬ﻥ ﺗﻌﲏ ﺃﻧ‪‬ﻪ ﻣﺎ ‪‬ﻣ ‪‬ﻦ ﺣ‪‬ﻜ ﹴﻢ ﻗﺮ‪‬ﺭ ‪‬ﻩ ﺍﻟ‪‬ﻨ ‪‬‬ ‫ﺱ ‪‬ﺟﻤ‪‬ﻴﻌﹰﺎ‪ .‬ﻭﻋ‪‬ﻤﻮﻣﻴ‪ ‬ﹸﺔ ﺍﻟ‪‬ﻨ ‪‬‬ ‫ﺤﺐ‪ ‬ﻋﻠﻰ ﺍﻟﻨ‪‬ﺎ ﹺ‬ ‫ﺴ‪‬‬ ‫‪‬ﻳ‪‬ﻨ ‪‬‬
‫ﺐ ﻋﻠﻰ ﺍﻷ ‪‬ﺯ ‪‬ﻣ‪‬ﻨ ‪‬ﺔ ﲨﻴﻌﹰﺎ ﺇﱃ ﻳﻮ ﹺﻡ ﺍﻟ ‪‬ﻘﻴ‪‬ﺎ ‪‬ﻣﺔ‪ ،‬ﻭﻋ‪‬ﻤﻮﻣﻴ‪ ‬ﹸﺔ ﺍﻷﻣ‪‬ﺎ ‪‬ﻛ ﹺﻦ ﺗﻌﲏ ﺃﻧ‪‬ﻪ ﻣﺎ ﻣﻦ ﺣﻜـ ﹴﻢ‬ ‫ﻧﺰﻭﻟ‪‬ﻪ ﺇﻻ ﻭﻳ‪‬ﻨﺴﺤ ‪‬‬
‫ﺴ ‪‬ﻢ ﺑﺎﻟ ‪‬ﻌﻤ‪‬ﻮ ﹺﻡ ﻓﹶﻬـ ‪‬ﻮ‬ ‫ﺤﺐ‪ ‬ﻋﻠﻰ ﺑﺎﻗﻲ ﺍﻷﻣ‪‬ﺎ ‪‬ﻛ ﹺﻦ‪ .‬ﻭﲟﺎ ﺃ ﱠﻥ ﻫﺬﺍ ﺍﳌﺒﺪﹶﺃ ﻳﺘ‪ِ ‬‬ ‫ﺴ‪‬‬ ‫ﺺ ﰲ ‪‬ﻣﻜﹶﺎ ‪‬ﻥ ﻣﺎ ﺇﻻ ‪‬ﻭ‪‬ﻳ‪‬ﻨ ‪‬‬ ‫ﻗﺮ‪‬ﺭ ‪‬ﻩ ﺍﻟ‪‬ﻨ ‪‬‬
‫ﻼ ﻳ‪‬ﺆﻛﱢ ‪‬ﺪ ﺫﻟـﻚ ﻭﺇﻻ ﻓﺎﻷﺻ‪‬ـ ﹸﻞ‬ ‫ﻱ ﺩﻟﻴ ﹰ‬ ‫ﺺ ﰲ ﻫﺬﻩ ﺍﳊﺎﻟ ‪‬ﺔ ﺃﻥ ﻳ‪‬ﺒ ‪‬ﺪ ‪‬‬ ‫ﺼ ﹺ‬ ‫ﺨ‪‬‬ ‫ﺨﺼ‪‬ﻴﺺ‪ ،‬ﻟﻜ ‪‬ﻦ ﻋﻠﻰ ﺍﹾﻟﻤ‪ ‬‬ ‫‪‬ﻳ ﹾﻘ‪‬ﺒﻞﹸ ﺍﻟ‪‬ﺘ ‪‬‬
‫ﺴﻼ ‪‬ﻡ‪ :‬ﺃ ﱠﻥ ﹸﻛ ﱠﻞ ‪‬ﺣ ﹾﻜ ﹴﻢ َﺗ َﻌ ﱠﻠ َﻖ ﺑﺄﻫـ ﹺﻞ‬ ‫ﻀﺮﻭﺭ ِﺓ ِﻣﻦ ﺩﻳﹺﻨ ِﻪ ﻋﻠﻴ ِﻪ ﺍﻟ ‪‬‬ ‫ﻑ ﺑﺎﻟ ‪‬‬ ‫ﺸ ‪‬ﻲ‪ِ ) :‬ﻣ ‪‬ﻤﺎ ﻋ‪ ‬ﹺﺮ َ‬ ‫ﺍﻟ ‪‬ﻌﻤ‪‬ﻮ ‪‬ﻡ‪ .‬ﻗﺎﻝ ﺍﻟ ‪‬ﺰ ‪‬ﺭ ﹶﻛ ‪‬‬

‫)‪ (174‬ﺍﻟﺸﺎﻃﱯ‪ ،‬ﺍﳌﻮﺍﻓﻘﺎﺕ‪ ،‬ﺝ‪ ،3‬ﺹ‪ .347‬ﻭﻗﺪ ﺃﻓﻀﻨﺎ ﺍﻟﻘﻮ ﹶﻝ ﰲ ﺍﻟﻘﹶـﺮ‪‬ﺍﺋ ﹺﻦ ﻭﺗﺄﺛﲑﹺﻫـﺎ ﰲ ﺍﻟـﻨ‪‬ﺺ ﰲ ﺭﺳـﺎﻟﺘﻨﺎ‬
‫ﺺ ﻭﺃﹸﺛﺮ‪‬ﻫﺎ ﰲ ﺩ‪‬ﻻﻟﺘﻪ‪ ،‬ﺍﳉﺎﻣﻌﺔ ﺍﻷﺭﺩﹺﻧﻴ‪‬ﺔ‪ ،‬ﻋﻤ‪‬ﺎﻥ‪.‬‬
‫ﺤ‪‬ﺘﻔﱠﺔﹸ ﺑﺎﻟ‪‬ﻨ ‪‬‬
‫ﻟﻠﺪﻛﺘﻮﺭﺍﻩ ﺍﻟ ﹶﻘﺮ‪‬ﺍ‪‬ﺋ ‪‬ﻦ ﺍﳌﹸ ‪‬‬
‫ﺺ‪ .‬ﻭﻋﻠﻴ ‪‬ﻪ ﹶﻓﻬ‪ ‬ﻮ ‪‬ﺑﻌ‪‬ـ ‪‬ﺪ‬
‫ﺐ ﺣﺠﻴ‪‬ﺘ ‪‬ﻪ ﻣﻦ ﺍﻟ‪‬ﻨ ‪‬‬
‫ﺴ ‪‬‬
‫ﻉ ﺇﻧ‪‬ﻤﺎ ﺍﻛ‪‬ﺘ ‪‬‬‫ﻚ ﺃ ﱠﻥ ﺍﻹﲨﺎ ‪‬‬
‫)‪ (175‬ﺍﻟﻐﺰﺍﱄ‪ ،‬ﺍﳌﺴﺘﺼﻔﻰ‪ ،‬ﺹ‪ .6‬ﻭﻻ ﳜﻔﻰ ﻋﻠﻴ ‪‬‬
‫ﺺ‪.‬‬‫ﺁﺧ ‪‬ﺮ ﻣﻦ ﺃ‪‬ﺑﻌ‪‬ﺎ ‪‬ﺩ ﺍﻟ‪‬ﻨ ‪‬‬
‫ﹶﺃ ‪‬ﳝ ‪‬ﻦ ﺻ‪‬ﺎﱀ ‪65 -‬‬

‫ﷲ ﻋﻠﻴـ ِﻪ‬ ‫ﻍ‪ِ ) :‬ﺧﻄﺎ‪‬ﺑ ‪‬ﻪ‪ ،‬ﺻ ﱠﻠﻰ ﺍ ُ‬ ‫ﺠ َﻤﻴ ﹺﻊ ﺍﻷ ‪‬ﻣ ِﺔ ﺇﱃ ﻳﻮ ﹺﻡ ﺍﻟ ِﻘَﻴﺎ َﻣ ِﺔ()‪ .(176‬ﻭﻗﺎ ﹶﻝ ﺍﺑ ‪‬ﻦ ﺍﻟ ‪‬‬
‫ﺼ‪‬ﺒﺎ ﹺ‬ ‫ﺯﻣﺎﹺﻧ ِﻪ ﹶﻓ ‪‬ﻬ َﻮ َﺷﺎ ِﻣﻞﹲ ِﻟ َ‬
‫ﷲ ﻭﺭﺳـﻮﻟ ‪‬ﻪ‬ ‫ﺹ‪) :‬ﻛ ﱡﻞ ﺣ‪ ‬ﹾﻜ ﹴﻢ َﺣ ﹶﻜ َﻢ ﺍ ُ‬ ‫ﺼﺎ ‪‬‬ ‫ﺠ‪‬‬ ‫ﺠ َﻤﺎﻋ ِﺔ ﺑﺎﻹﲨﺎﻉِ( ‪ .‬ﻭﻗﺎ ﹶﻝ ﺍﹾﻟ ‪‬‬
‫)‪(177‬‬
‫ﻭﺳ ﱠﻠ َﻢ‪ ،‬ﻟﻮﺍﺣ ‪‬ﺪ ﺧﻄﺎﺏ‪ِ ‬ﻟﻠ َ‬
‫ﺹ ﺇﻻ‬ ‫ﳊﻜ ‪‬ﻢ ﻻ ﹺﺯﻡ‪ ‬ﰲ ﺳﺎِﺋ ﹺﺮ ﺍﻷﺷﺨﺎ ﹺ‬ ‫ﻚﺍﹸ‬ ‫ﲑﻫﺎ‪ ،‬ﻓﺬﻟ َ‬ ‫ﺺ‪ ،‬ﻣﻦ ﻋﺒﺎﺩ ‪‬ﺓ ﺃﻭ ﻏ ﹺ‬ ‫ﺨ ﹴ‬ ‫ﺺ ﺃﻭ ﻋﻠﻰ ﺷ ‪‬‬ ‫ﺨ ﹴ‬ ‫ﺑ ِﻪ ﰲ َﺷ ‪‬‬
‫ﺺ ﻓﻴﻪ( ‪.‬‬
‫)‪(178‬‬
‫ﺼ ‪‬ﻴ ﹺ‬ ‫ﺨ ِ‬‫ﺇﺫﺍ ﻗﺎ َﻡ ﺩﻟﻴ ﹸﻞ ﺍﻟ‪‬ﺘ ‪‬‬
‫ﺺ‪:‬‬ ‫ﺍﳌﺒﺪﹸﺃ ﺍﳋﹶﺎ ‪‬ﻣﺲ‪ :‬ﺗﻜﹶﺎﻣ‪‬ﻠ‪‬ﻴﺔﹸ ﺍﻟ‪‬ﻨ ‪‬‬
‫ﻀﹰﺎ‪ .‬ﻓﺎﻟﻘﺮﺁ ﹸﻥ )ﻣـﻦ ﻓﺎﲢﺘِـ ِﻪ ﺇﱃ‬ ‫ﺚ ﻳ‪‬ﻜﻤ‪ ‬ﹸﻞ ﺑﻌﻀ‪‬ﻬﺎ ﺑﻌ ‪‬‬ ‫ﺹ ﺍﻟﺸﺮﻋ‪‬ﻴ ﹶﺔ ﹸﻛ ﱞﻞ ﻭﺍ ‪‬ﺣﺪ‪ ،‬ﲝﻴ ﹸ‬ ‫ﺃﻱ‪ :‬ﺃ ﱠﻥ ﺍﻟﻨ‪‬ﺼﻮ ‪‬‬
‫ﻀ ‪‬ﻪ‬‫ﺻﻮ ﹴﻝ َﺑﻌ‪‬ـ ‪‬‬ ‫ﺚ ) ﹶﻛ ﹶﻠ ﹾﻔﻈ ‪‬ﺔ ﻭﺍﺣﺪ ‪‬ﺓ َﻭ َﺧَﺒ ﹴﺮ ﻭﺍ ِﺣ ‪‬ﺪ َﻣ ‪‬ﻮ ‪‬‬ ‫ﳊﺪﻳ ﹸ‬ ‫ﺧﺎﲤِﺘ ِﻪ ﻛﺎﻟ ﹶﻜ ِﻠ َﻤ ِﺔ ﺍﻟﻮﺍﺣﺪ ِﺓ( ‪ ،‬ﻭﺍﻟ ﹸﻘﺮﺁ ﹸﻥ ﻭﺍ ﹶ‬
‫)‪(179‬‬

‫ﻀﻪ ﻋﻠﻰ َﺑ ‪‬ﻌﺾ( ‪ .‬ﻭ ‪‬ﻋﹶﻠ‪‬ﻴﻪ‪ ،‬ﻻ ﳚـﻮ ‪‬ﺯ ﺍﻟﻮ‪‬ﺻـﻮ ﹸﻝ ﺇﱃ‬ ‫)‪(180‬‬
‫ﲏ ﺑﻌ ‪‬‬ ‫ﺾ‪ ،‬ﻭﻣﺒ ﹴ‬ ‫ﻀ ‪‬ﻪ ﺇﱃ َﺑ ‪‬ﻌ ﹴ‬ ‫ﻑ ﺑﻌ ‪‬‬ ‫ﻀﺎ ‪‬‬ ‫ﺾ‪ ،‬ﻭ ‪‬ﻣ َ‬ ‫ﹺﺑَﺒﻌ ﹴ‬
‫ﻉ‬‫ﺹ ﺍﳌﺘﻌﱢﻠ ﹶﻘ ‪‬ﺔ ﲟﻮﺿ‪‬ﻮ ﹺ‬ ‫ﺾ ﺑﻞ ﻳ‪‬ﻨﺒ‪‬ﻐﻲ ﺍﻋﺘﺒﺎ ‪‬ﺭ ﲨﻴ ﹺﻊ ﺍﻟ‪‬ﻨﺼ‪‬ﻮ ﹺ‬ ‫ﺹ ﺩﻭ ﹶﻥ ﺑﻌ ﹴ‬ ‫ﺾ ﺍﻟﻨ‪‬ﺼﻮ ﹺ‬ ‫ﺍﳊﹸﻜ ﹺﻢ ﺑﺎﻻ ﹾﻗ‪‬ﺘﺼ‪‬ﺎ ﹺﺭ ﻋﻠﻰ ﺑﻌ ﹺ‬
‫ﺕ ﻫﺬﻩ ﺍﻟ‪‬ﻨﻈﹾـ ‪‬ﺮ ‪‬ﺓ‬ ‫ﺚ ﺍﻷﺻﻮ‪‬ﻟ ‪‬ﻲ ‪‬ﺷ ‪‬ﻐﹶﻠ ‪‬ﻬﺎ ﺍﻟ ‪‬ﻮﹶﻓﺎ ُﺀ ﹺﺑ ‪‬ﻤ‪‬ﺘﻄﱠﻠ‪‬ﺒﺎ ‪‬‬ ‫ﺤ ‪‬‬ ‫ﻀ ﹲﺔ ﻣﻦ ﺍﻟ‪‬ﺒ ‪‬‬
‫ﺴﺎ ‪‬ﺣ ﹲﺔ ‪‬ﻋﺮﻳ ‪‬‬ ‫ﺍﳊﹸ ﹾﻜ ﹺﻢ ﺍﻋﺘ‪‬ﺒﺎﺭﹰﺍ ﻭ‪‬ﺍﺣ‪‬ﺪﹰﺍ‪ .‬ﻭ ‪‬ﻣ ‪‬‬
‫ﺼﻠ ‪‬ﺔ‬ ‫ﺺ ﺑﺎﻷ ‪‬ﺩﻟﱠـ ‪‬ﺔ ﺍﳌﺘ‪‬ـ ‪‬‬ ‫ﺼﻴ ﹺ‬ ‫ﺚ ﺍﻟﺘﺄﻭﻳ ﹺﻞ ﻭﺍﻟ‪‬ﺘﻔﺴ ﹺﲑ ﻭﺍﻟ‪‬ﺘﻘﻴﻴـ ‪‬ﺪ ﻭﺍﻟ‪‬ﺘﺨ‪‬ـ ‪‬‬ ‫ﺹ ﺍﻟ ‪‬ﻮ ‪‬ﺣ ﹺﻲ‪ .‬ﻓﻤﺒﺎﺣ ﹸ‬ ‫ﺼﻮ ﹺ‬ ‫ﺍﻟ‪‬ﺘ ﹶﻜﺎ ‪‬ﻣ‪‬ﻠ‪‬ﻴ ‪‬ﺔ ﻟ‪‬ﻨ ‪‬‬
‫ﺹ‬
‫ﻅ ﻋﻠـﻰ ‪‬ﺗ ﹶﻜﺎﻣ‪‬ـ ﹺﻞ ﺍﻟﻨ‪‬ـﺼﻮ ﹺ‬ ‫ﳊ ﹶﻔﺎ ‪‬‬‫ﺐ ﰲ ‪‬ﺧ ‪‬ﺪ ‪‬ﻣ ‪‬ﺔ ﺍ ‪‬‬ ‫ﺼ ‪‬‬ ‫ﺚ ﺍﻟ‪‬ﻨﺴ ﹺﺦ‪ ،‬ﻭﺍﻟ‪‬ﺘﺮﺟﻴ ﹺﺢ ﻛﻠﱡﻬﺎ ‪‬ﺗ ‪‬‬ ‫ﺼﹶﻠ ‪‬ﺔ‪ ،‬ﻭﻣﺒﺎﺣ ﹸ‬ ‫ﻭﺍﳌ‪‬ﻨ ﹶﻔ ‪‬‬
‫ﲔ ـ ﺇﻻ ‪‬ﺳﻴﺎﻗﹰﺎ ﻭﺍ ‪‬ﺣﺪﹰﺍ‪.‬‬ ‫ﺹ ﺍﻟ ‪‬ﻮ ‪‬ﺣ ﹺﻲ ﱂ ‪‬ﺗ ﹸﻜ ‪‬ﻦ ـ ﰲ ‪‬ﻧ ﹶﻈ ﹺﺮ ﺍﻷﺻﻮﻟﻴ ‪‬‬ ‫ﺼﻮ ‪‬‬ ‫ﺝ ﺑﺄ ﱠﻥ ‪‬ﻧ ‪‬‬ ‫ﻭ‪‬ﺗﺴﺘﻠﺰ ‪‬ﻡ ﺍﻻﺳﺘﻨﺘﺎ ‪‬‬
‫ﺺ‪:‬‬‫ﺍﳌﺒﺪﺃ ﺍﻟﺴ‪‬ﺎ ‪‬ﺩﺱ‪ :‬ﻏﹶﺎ‪‬ﺋﻴ‪ ‬ﹸﺔ ﺍﻟ‪‬ﻨ ‪‬‬
‫ﺴﺘ‪‬ﻬ ‪‬ﺪﻑ‪ ‬ﻏﹶﺎ‪‬ﻳ ﹰﺔ ‪‬ﺗ ‪‬ﻤﺜﱢ ﹸﻞ‬ ‫ﺺ ﺍﳌﻘ ‪‬ﺮ ‪‬ﺭ ‪‬ﻟﺤ‪‬ﻜ ﹴﻢ ﻣ‪‬ﺎ ـ ‪‬ﻣ ‪‬ﻬﻤ‪‬ﺎ ﻛﺎ ﹶﻥ ﻣ‪‬ﻮﺿ‪‬ﻮﻉ‪ ‬ﻫ‪‬ﺬﺍ ﺍﳊﹸ ﹾﻜ ﹺﻢ ـ ﺇﳕﺎ ‪‬ﻳ ‪‬‬ ‫ﻱ‪ :‬ﹶﺃﻥﱠ ﺍﻟ‪‬ﻨ ‪‬‬ ‫ﺃ ‪‬‬
‫ﺤ ‪‬ﺔ ﺃ ‪‬ﻡ ﱂ ‪‬ﻧﻘ‪‬ﻒ‪.‬‬ ‫ﺼﹶﻠ ‪‬‬
‫ﳊ ﹾﻜﻢﹺ‪ ،‬ﺳ‪‬ﻮﺍ ٌﺀ ‪‬ﻭﹶﻗ ﹾﻔﻨ‪‬ﺎ ﻋﻠﻰ ﻫﺬﻩ ﺍﹾﻟ ‪‬ﻤ ‪‬‬ ‫ﻒ ‪‬ﺟﺮ‪‬ﺍ َﺀ ‪‬ﺗﺸ‪‬ﺮﻳ ﹺﻊ ﻫﺬﺍ ﺍ ﹸ‬ ‫ﺤ ﹰﺔ ﺗ‪‬ﻌﻮﺩ‪ ‬ﻋﻠﻰ ﺍﹾﻟﻤ‪‬ﻜﻠﱠ ‪‬‬ ‫ﺼﹶﻠ ‪‬‬‫‪‬ﻣ ‪‬‬
‫ﻉ ﻋﻠﻴـ ‪‬ﻪ‬ ‫ﺱ ﻣﻦ ﺍﻷﺻ‪‬ﻮﻟﻴﲔ‪ ،‬ﻭﻗﺪ ‪‬ﻧ ﹶﻘ ﹶﻞ ﺍﻹﺟ‪‬ﻤﺎ ‪‬‬ ‫ﲔ ﺑﺎﻟﻘ‪‬ﻴﺎ ﹺ‬ ‫ﻭﺃﺻ ﹸﻞ ﺍﻟﺘ‪‬ﻌﻠﻴ ﹺﻞ ﺑﹺﺎﹾﻟ ‪‬ﻤﺼ‪‬ﺎ‪‬ﻟ ﹺﺢ ﻣﺘ‪‬ﻔ ‪‬ﻖ ﻋ‪‬ﻠﻴ ‪‬ﻪ ﺑﲔ ﺍﻟﻘﺎﺋ‪‬ﻠ ‪‬‬
‫ﻉ ﺍﻟﻈﱠﺎﻫ‪‬ﺮ‪‬ﻳ ‪‬ﺔ ﻓﻴﻪ)‪.(181‬‬ ‫ﻏ ‪‬ﲑ ﻭﺍﺣ ‪‬ﺪ ‪‬ﻣﻨ‪‬ﻬ ‪‬ﻢ ﹶﻗ‪‬ﺒ ﹶﻞ ﻧﹺﺰﺍ ﹺ‬
‫ﺍﳋﹶﺎ‪‬ﺗ ‪‬ﻤﺔﹸ‬

‫)‪ (176‬ﺍﻟﺰﺭﻛﺸﻲ‪ ،‬ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪ ،‬ﺝ‪ ،4‬ﺹ‪ ،251‬ﻭﺍﻧﻈﺮ‪ :‬ﺍﻟ ‪‬ﻌﻼ‪‬ﺋﻲ‪ :‬ﺻﻼﺡ ﺍﻟﺪﻳﻦ ﺍﻟ ﹶﻜ‪‬ﻴ ﹶﻜﹶﻠ ‪‬ﺪﻱ‪ ،‬ﺗﻠ ‪‬ﻘﻴ ‪‬ﺢ ﺍﻟ ﹸﻔﻬ‪‬ـﻮ ﹺﻡ ﰲ‬
‫ﺻ‪‬ﻴ ﹺﻎ ﺍﻟ ‪‬ﻌ ‪‬ﻤﻮ ﹺﻡ‪ ،‬ﲢﻘﻴﻖ ﻭﻧﺸﺮ ﻋﺒﺪ ﺍﷲ ﺁﻝ ﺍﻟﺸﻴﺦ‪ ،‬ﻁ‪1403 ،1‬ﻫ‪ ،‬ﺻ‪.339‬‬ ‫‪‬ﺗ‪‬ﻨ ‪‬ﻘﻴ ﹺﺢ ‪‬‬
‫)‪ (177‬ﻧﻘﻠﻪ ﻋﻨﻪ‪ ،‬ﺍﻟﺰﺭﻛﺸﻲ‪ ،‬ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪ ،‬ﺝ‪ ،4‬ﺹ‪.272‬‬
‫ﺼﺎﺹ‪ :‬ﺃﺑﻮ ﺑﻜﺮ ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ ﺍﻟﺮﺍﺯﻱ‪ ،‬ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﲢﻘﻴﻖ ﳏﻤﺪ ﺻﺎﺩﻕ ﻗﻤﺤـﺎﻭﻱ‪ ،‬ﺩﺍﺭ ﺇﺣﻴـﺎﺀ‬ ‫)‪ (178‬ﺍﳉ ‪‬‬
‫ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﰊ‪ ،‬ﺑﲑﻭﺕ‪1405 ،‬ﻫ‪ ،‬ﺟ‪ ،4‬ﺹ‪.355‬‬
‫)‪ (179‬ﺍﻟﺸﲑﺍﺯﻱ‪ :‬ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﻠﻲ‪ ،‬ﺍﻟﻠﱡ ‪‬ﻤﻊ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴـﺔ‪ ،‬ﺑـﲑﻭﺕ‪ ،‬ﻁ‪،1‬‬
‫‪1405‬ﻫ=‪1985‬ﻡ‪ ،‬ﺹ‪.44‬‬
‫)‪ (180‬ﺍﺑﻦ ﺣﺰﻡ‪ :‬ﺃﺑﻮ ﳏﻤﺪ ﻋﻠﻲ ﺑﻦ ﺃﲪﺪ‪ ،‬ﺍﻹﺣﻜﺎﻡ ﰲ ﺃﺻﻮﻝ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﺩﺍﺭ ﺍﳊﺪﻳﺚ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﻁ‪1404 ،1‬ﻫ‪،‬‬
‫ﺝ‪ ،2‬ﺹ‪.171‬‬
‫ﺚ ﻫﺬ ‪‬ﻩ ﺍﳌﺴﺄﻟ ﹶﺔ ﺑﺘﻮ ‪‬ﺳ ﹴﻊ ﺍﻷﺳﺘﺎ ﹸﺫ ﳏﻤﺪ ﻣﺼﻄﻔﻰ ‪‬ﺷﹶﻠﹺﺒﻲ‪ :‬ﰲ ﻛﺘﺎﺑﻪ‪ :‬ﺗﻌﻠﻴﻞ ﺍﻷﺣﻜﺎﻡ ]ﺩﺍﺭ ﺍﻟﻨﻬﻀﺔ ﺍﻟﻌﺮﺑﻴـﺔ‪،‬‬ ‫ﺤ ﹶ‬ ‫)‪ (181‬ﺑ ‪‬‬
‫ﺑﲑﻭﺕ‪1401 ،‬ﻫ=‪1981‬ﻡ[ ﻭﺃﺗ‪‬ﻰ ﻓﻴﻪ ﻣ‪‬ﻦ ﺗﻘﺮﻳ ﹺﺮ ﻫﺬﻩ ﺍﳌﺴﺄﻟ ‪‬ﺔ ﹺﺑﻤﺎ ﻻ ﻣﺰﻳ ‪‬ﺪ ﻋﻠﻴﻪ‪ .‬ﻭﰲ ﻛﺘﺎﺑﻨﺎ‪ :‬ﺃﺛ ‪‬ﺮ ﺗﻌﻠﻴ ﹺﻞ ﺍﻟـﻨ‪‬ﺺ ﰲ‬
‫ﻒ‬
‫ﺚ ﺃﺷ‪‬ﻜﺎ ﹸﻝ ﻫﺬﺍ ﺍﻟﺘـﺄﺛ ﹺﲑ ﻭﻣـﺪﺍ ‪‬ﻩ ﻭﺃﻣﺜﻠﺘ‪‬ـ ‪‬ﻪ ﻭﻣﻮﻗـ ‪‬‬ ‫ﺸ ﹾﻔﻨ‪‬ﺎ ﺑﹺﺘﻮ ‪‬ﺳ ﹴﻊ ﻋﻦ ﺗﺄﺛﲑ ﻋﻠﱠﺔ ﺍﻟﻨ‪‬ﺺ ﰲ ﺩﻻﻟﺘﻪ‪ ،‬ﻣﻦ ﺣﻴ ﹸ‬
‫ﺩ‪‬ﻻﻟﺘ‪‬ﻪ‪ ،‬ﹶﻛ ‪‬‬
‫ﲔ ﻣﻨﻪ ﻭﺃﺩﱠﻟ‪‬ﺘﻬ‪‬ﻢ ﻭﻏ ‪‬ﲑ ﺫﻟﻚ‪.‬‬ ‫ﺍﻷﺻﻮﻟﻴ ‪‬‬
 ‫‪ISoIT‬‬ ‫‪- 66‬‬

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

‫ﺩ‪ .‬ﹶﺃ ‪‬ﳝ ‪‬ﻦ ﺻ‪‬ﺎﱀ‬

‫‪Universiti Brunei‬‬
‫‪Darussalam‬‬
 ‫ﹶﺃ ‪‬ﳝ ‪‬ﻦ ﺻ‪‬ﺎﱀ ‪67 -‬‬

‫ﺨ ‪‬ﻄ‪‬ﻴ ‪‬ﻄ ‪‬ﻲ‬

‫ﺍﻟ ‪‬ﺮ ‪‬ﺳ ﹺﻢ ﺍﻟ‪‬ﺘ ‪‬‬

‫ﺍﳌﺒﺎﺩﺉ ﺍﻟﻌﺎﻣﺔ ﻟﻠﻔﻜﺮ‬

‫ﺍﻷﺻﻮﱄ‬

‫ﻏﺎﺋﻴﺔ‬ ‫ﺗﻜﺎﻣﻠﻴﺔ‬ ‫ﻋﻤﻮﻣﻴﺔ‬ ‫ﺗﻌﺪﺩ ﺃﺑﻌﺎﺩ‬ ‫ﻋﺮﺑﻴﺔ‬ ‫ﺭﺑﺎﻧﻴﺔ‬

‫ﺍﻟﻨﺺ‬ ‫ﺍﻟﻨﺺ‬ ‫ﺍﻟﻨﺺ‬ ‫ﺍﻟﻨﺺ‬ ‫ﺍﻟﻨﺺ‬ ‫ﺍﻟﻨﺺ‬

‫ﺫﺍﺗﻴﺔ‬ ‫ﺣﺎﻛﻤﻴﺔ‬
‫ﺍﻟﻨﺺ‬ ‫ﺍﻟﻨﺺ‬

‫ﺗﻌﺪﺩﻳﺔ ﻗﺮﺍﺀﺓ‬ ‫ﺻﺪﻕ‬

‫ﺍﻟﻨﺺ‬ ‫ﺍﻟﻨﺺ‬

‫ﻛﻔﺎﻳﺔ‬
‫ﻭﺍﻗﻌﻴﺔ‬ ‫ﺍﻟﻨﺺ‬
‫ﺍﻟﻨﺺ‬

‫ﺗﻮﺍﻓﻘﻴﺔ‬
‫ﺍﻟﻨﺺ‬
 ‫ﺍﻹﺳﻼﻡ ﻭﺍﻟﻔﻨﻮﻥ ﺍﳉﻤﻴﻠﺔ‬

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

‫‪(1) .703‬‬ ‫ﺑﻄﺮﺱ ﺍﻟﺒﺴﺘﺎﱐ‪ ،‬ﳏﻴﻂ ﺍﶈﻴﻂ‪ ،‬ﺹ‬

‫ﺇﺑﺮﺍﻫﻴﻢ ﻋﻼﻥ ‪69 -‬‬

‫ﻭﺍﷲ ﻣﻦ ﻭﺭﺍﺀ ﺍﻟﻘﺼﺪ‪..‬‬

‫ﺍﻹﺳﻼﻡ ﻭﺍﻟﺸﻌﺮ‬
‫ﻣﺪﺧﻞ‬
‫ﺍﻟﺘﻌﺮﻳﻔﺎﺕ ﺍﳊﺪﻳﺜﺔ ﻟﻠﺸﻌﺮ ﻋﻠﻰ ﺃﻳﺪﻱ ﻧﻘﺎﺩ ﻛﻤﺤﻤﺪ ﻣﻨﺪﻭﺭ ﻭﺃﲪﺪ ﺍﻟﺸﺎﻳﺐ ﺗﻘﻮﻝ‪" :‬ﺇﻧﻪ ﺗﻌﺒﲑ ﻋﻦ‬
‫ﲡﺮﺑﺔ ﺷﻌﻮﺭﻳﺔ ﰲ ﺻﻮﺭﺓ ﻣﻮﺣﻴﺔ"‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺘﻌﺮﻳﻒ – ﰲ ﺭﺃﻳﻨﺎ – ﻫـﻮ ﺍﻷﻗـﺮﺏ ﺇﱃ ﺍﳊﻘﻴﻘـﺔ‪ ،‬ﻷﻥ‬
‫ﺍﻟﻘﺼﻴﺪﺓ ﺗﻨﻘﻞ ﻣﺸﺎﻋﺮ ﻭﺃﺣﺎﺳﻴﺲ ﺍﻟﺸﺎﻋﺮ ﺇﱃ ﺍﻟﻘﺎﺭﺉ ﰲ ﺻﻮﺭﺓ ﺟﺬﺍﺑﺔ‪ ،‬ﻛﻤﺎ ﺗﻨﻘﻞ ﺃﻓﻜـﺎﺭﻩ ﻭﺁﺭﺍﺀﻩ‬
‫ﺣﻮﻝ ﲡﺮﺑﺔ ﻣﺎ ﰲ ﺯﻣﻦ ﻣﺎ‪.‬‬
‫ﻭﻟﻘﺪ ﻛﺎﻥ ﺍﻟﻌﺮﺏ‪ ،‬ﺑﻔﻀﻞ ﻃﺒﻴﻌﺔ ﺻﺮﺍﺣﺘﻬﻢ‪ ،‬ﺃﻛﺜﺮ ﺍﻟﻨﺎﺱ ﺗﻌﺒﲑﹰﺍ ﻋﻦ ﻣﺸﺎﻋﺮﻫﻢ ﻭﺃﺣﺎﺳﻴـﺴﻬﻢ‪،‬‬
‫ﺑﺎﻟﺘﻠﻤﻴﺢ ﺗﺎﺭﺓ ﻭﺑﺎﻟﺘﺼﺮﻳﺢ ﺗﺎﺭﺓ ﺃﺧﺮﻯ‪ .‬ﻭﻟﻘﺪ ﻛﺎﻧﺖ ﺍﻟﻄﺒﻴﻌﺔ ﺍﳌﻔﺘﻮﺣﺔ ﻭﺍﻟﺼﺤﺮﺍﺀ ﺍﳌﻤﺘﺪﺓ ﻭﺍﻟـﺴﻤﺎﺀ‬
‫ﺍﳌﺘﺮﺍﻣﻴﺔ‪ ،‬ﻫﻲ ﺍﻟﺒﺎﻋﺚ ﺍﻷﻭﻝ ﻟﻠﻘﺮﺍﺋﺢ‪ ،‬ﻋﻼﻭﺓ ﻋﻠﻰ ﻣﺎ ﻛﺎﻥ ﻳﺜﺎﺭ ﺑﲔ ﺍﻟﻘﺒﺎﺋﻞ ﻣﻦ ﺧﺼﻮﻣﺎﺕ ﻭﺣﺮﻭﺏ‪،‬‬
‫ﳑﺎ ﻓﺘﺢ ﻳﻨﺎﺑﻴﻊ ﺍﻹﺑﺪﺍﻉ ﺍﻟﺸﻌﺮﻱ ﻋﻠﻰ ﺍﺗﺴﺎﻋﻬﺎ‪ ،‬ﻓﻐﻤﺮﺕ ﺍﻟﺼﺤﺮﺍﺀ ﻗﺼﺎﺋﺪ ﺍﻟﺸﻌﺮﺍﺀ ﻭﺗﻨﻘﻠﺖ ﺑﲔ ﺍﻟﻘﺒﺎﺋﻞ‬
‫ﻭﺍﻧﺘﺸﺮﺕ ﺍﻧﺘﺸﺎﺭ ﺍﻟﻨﺎﺭ ﰲ ﺍﳍﺸﻴﻢ ﺗﺘﻨﺎﻗﻠﻬﺎ ﺍﻷﻟﺴﻨﺔ ﻭﺗﻠﻬﺞ ‪‬ﺎ ﺍﻟﺮﻛﺒﺎﻥ‪ ،‬ﺣﱴ ﺻﺎﺭ ﺍﻟﺸﺎﻋﺮ ﺍﻟﻔﺬ ﺇﻧﺴﺎﻧﹰﺎ‬
‫ﻣﻬﻤﹰﺎ ﺗﻘﺎﻡ ﻟﻪ ﺍﻟﻮﻻﺋﻢ ﻭﺗﺒﺴﻂ ﻟﻪ ﺍﳌﻀﺎﻓﺎﺕ‪ ،‬ﺧﻮﻓﹰﺎ ﻣﻦ ﻟﺴﺎﻧﻪ ﻭﺩﺭﺀﹰﺍ ﻋﻦ ﺃﺣﺴﺎﺏ ﺍﻟﻘﺒﻴﻠﺔ ﺃﻭ ﺇﺟـﻼ ﹰﻻ‬
‫ﻟﻘﺪﺭﻩ ﻭﻣﻜﺎﻧﺘﻪ‪.‬‬
‫ﻭﻛﺜﲑﹰﺍ ﻣﺎ ﺗﻨﻘﻞ ﺍﻟﺸﺎﻋﺮ ﺑﺮﺑﺎﺑﺘﻪ )ﺁﻟﺔ ﻣﻮﺳﻴﻘﻴﺔ( ﺍﻟﱵ ﻳﻌﺰﻑ ﻋﻠﻴﻬﺎ ﺃﳊﺎﻧﹰﺎ ﺗﻨﺎﺳﺐ ﺍﻟﻘﺼﺎﺋﺪ ﺍﻟﱵ ﻳﻘﻮﳍﺎ‪.‬‬
‫ﻭﻟﻘﺪ ﻛﺎﻧﺖ ﺃﺳﻮﺍﻕ ﻋﻜﺎﻅ ﻭﺫﻱ ﺍ‪‬ﺎﺯ ﻫﻲ ﺍﻷﻣﺎﻛﻦ ﺍﳌﻔﻀﻠﺔ ﳍﺆﻻﺀ ﺍﻟﺸﻌﺮﺍﺀ ﺣﻴـﺚ ﻳﻠﺘﻘـﻮﻥ‬
‫ﻭﻳﺘﺒﺎﺭﻭﻥ ﰲ ﻗﻮﻝ ﺍﻟﺸﻌﺮ‪ ،‬ﻭﳛﻜﹼﻤﻮﻥ ﺑﻌﻀﻬﻢ ﺑﻌﻀﹰﺎ ﰲ ﺃﻳﻬﻢ ﺃﺟﻮﺩ ﺷﻌﺮﺍﹰ؛ ﻭﻟﻘﺪ ﻛﺎﻥ ﺍﻟﻨﺎﺑﻐﺔ ﺍﻟﺬﺑﻴﺎﱐ‬
‫ﺍﻟﺸﺎﻋﺮ ﺍﳌﻌﺮﻭﻑ ﺃﺣﺪ ﺍﻟﺬﻳﻦ ﳚﻠﺴﻮﻥ ﻟﻠﺘﺤﻜﻴﻢ ﰲ ﺳﺮﺍﺩﻗﺎﺕ ﺧﺎﺻﺔ ﺗﻀﺮﺏ ﳍﻢ‪ .‬ﻛﻤﺎ ﺃﻥ ﺍﻟﻘـﺼﺎﺋﺪ‬
‫ﺍﻟﻄﻮﻳﻠﺔ ﺍﳉﻤﻴﻠﺔ ﻛﺎﻧﺖ ﺗﻜﺘﺐ ﲟﺎﺀ ﺍﻟﺬﻫﺐ ﻭﺗﻌﻠﻖ ﻋﻠﻰ ﺃﺳﺘﺎﺭ ﺍﻟﻜﻌﺒﺔ‪ ،‬ﻛﻤﺎ ﺣﺪﺙ ﻣﻊ "ﺍﳌﻌﻠﻘـﺎﺕ"؛‬
‫ﻭﺇﻥ ﺩﻝ ﻫﺬﺍ ﻋﻠﻰ ﺷﻲﺀ ﻓﺈﳕﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﳘﻴﺔ ﺍﻟﺸﻌﺮ ﻭﺩﻭﺭﻩ ﰲ ﺍﳊﻴﺎﺓ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻟﻘﺒﻠﻴـﺔ ﰲ ﺫﻟـﻚ‬
‫ﺍﻟﺰﻣﻦ‪.‬‬
‫ﰒ ﺟﺎﺀ ﺍﻹﺳﻼﻡ ﻭﺃﺑﻘﻰ ﺍﻻﺣﺘﻔﺎﻝ ﺑﺎﻟﺸﻌﺮ ﻛﻤﺎ ﻫﻮ ﱂ ﳜﻔﺖ ﻭﺇﻥ ﺍﻧﺼﺮﻑ ﻋﻦ ﻗﻮﻝ ﺍﻟﺸﻌﺮ ﻛﺜﲑ‬
‫ﻣﻦ ﺍﻟﺸﻌﺮﺍﺀ ﺧﻮﻓﹰﺎ ﻣﻦ ﺍﻟﺪﻋﻮﺓ ﺍﳉﺪﻳﺪﺓ‪ ،‬ﺃﻭ ﺯﻫﺪﹰﺍ ﻭﻧﺴﻜﹰﺎ ﻛﻤﺎ ﻓﻌﻠﺖ ﺍﳋﻨﺴﺎﺀ ﺍﻟﺘﻤﻴﻤﻴﺔ‪ .‬ﻭﻗﺪ ﺍﲣـﺬ‬
‫ﺍﻟﺮﺳﻮﻝ )ﺹ( ﺍﻟﺸﺎﻋﺮ ﺣﺴﺎﻥ ﺑﻦ ﺛﺎﺑﺖ ﺷﺎﻋﺮﹰﺍ ﻟﻪ ﻳﻨﺎﻓﺢ ﻋﻨﻪ ﻭﻋﻦ ﺍﻹﺳﻼﻡ ﺑﺸﻌﺮﻩ ﻭﻳﺮﺩ ﻋﻠﻰ ﻣـﻦ‬
‫ﻳﻬﺠﻮﳘﺎ ﻛﻘﻮﻟﻪ ﰲ ﺭﺩ ﻋﻠﻰ ﺃﺣﺪ ﺍﻟﺸﻌﺮﺍﺀ‪:‬‬
‫ﻭﻋﻨﺪ ﺍﷲ ﰲ ﺫﺍﻙ ﺍﳉﺰﺍﺀ‬ ‫ﺖ ﻋﻨﻪ‬
‫ﺕ ﳏﻤﺪﹰﺍ ﻓﺄﺟﺒ ‪‬‬ ‫ﻫﺠﻮ ‪‬‬
‫ﺃﻣﲔ ﺍﷲ ﺷﻴﻤﺘﻪ ﺍﻟﻮﻓـﺎﺀ‬ ‫ﺕ ﻣﺒﺎﺭﻛﹰﺎ ﺑﺮﹰﺍ ﺣﻨﻴﻔـﹰﺎ‬
‫ﻫﺠﻮ ‪‬‬
‫ﻓﺸﺮﻛﻤﺎ ﳋﲑﻛﻤﺎ ﺍﻟﻔﺪﺍﺀ‬ ‫ﺃ‪‬ﺠﻮﻩ ﻭﻟﺴﺖ ﻟﻪ ﺑﻜﻒﺀ‬
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‫ﻭﻗﺪ ﻭﺭﺩ ﻋﻦ ﺃﰊ ﺑﻦ ﻛﻌﺐ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ )ﺹ( ﻗﺎﻝ‪" :‬ﺇﻥ ﻣﻦ ﺍﻟﺸﻌﺮ ﳊﻜﻤﺔ" ﻭﻗﺎﻝ ﺍﻟﻄﱪﻱ‪ :‬ﰲ‬
‫ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺭﺩ ﻋﻠﻰ ﻣﻦ ﻛﺮﻩ ﺍﻟﺸﻌﺮ ﻣﻄﻠﻘﹰﺎ)‪.(1‬‬
‫ﻭﺃﺧﺮﺝ ﺍﻟﺒﺨﺎﺭﻱ ﰲ )ﺍﻷﺩﺏ ﺍﳌﻔﺮﺩ( ﻋﻦ ﻋﻤﺮ ﺑﻦ ﺍﻟﺸﺮﻳﺪ ﻋﻦ ﺃﺑﻴﻪ ﻗـﺎﻝ‪" :‬ﺍﺳﺘﻨـﺸﺪﱐ ﺍﻟـﻨﱯ‬
‫)ﺹ( ﻣﻦ ﺷﻌﺮ ﺃﻣﻴﺔ ﺑﻦ ﺃﰊ ﺍﻟﺼﻠﺖ ﻓﺄﻧﺸﺪﺗﻪ ﻣﺎﺋﺔ ﺑﻴﺖ"‪.‬‬
‫ﻭﺃﺧﺮﺝ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ ﻋﻦ ﺍﻻﺳﻮﺩ ﺑﻦ ﻗﻴﺲ ﻗﺎﻝ‪" :‬ﲰﻌﺖ ﺟﻨﺪﻳﹰﺎ ﻳﻘﻮﻝ‪ :‬ﺑﻴﻨﻤـﺎ ﺍﻟـﻨﱯ‬
‫)ﺹ( ﳝﺸﻲ ﺇﺫ ﺃﺻﺎﺑﻪ ﺣﺠﺮ ﻓﻌﺜﺮ ﻓﺪﻣﻴﺖ ﺇﺻﺒﻌﻪ ﻓﻘﺎﻝ‪:‬‬
‫) ‪(2‬‬
‫ﻭﰲ ﺳﺒﻴﻞ ﺍﷲ ﻣﺎ ﻟﻘﻴﺖ"‬ ‫ﻫﻞ ﺃﻧﺖ ﺇﻻ ﺇﺻﺒﻊ ﺩﻣﻴﺖ‬
‫ﻭﻋﻨﺪﻣﺎ ﺃﻫﺪﺭ ﺍﻟﺮﺳﻮﻝ )ﺹ( ﺩﻡ ﺍﻟﺸﺎﻋﺮ ﺍﳉﺎﻫﻠﻲ ﻛﻌﺐ ﺑﻦ ﺯﻫﲑ ﻷﻧﻪ ﻫﺠﺎﻩ‪ ،‬ﱂ ﳚﺪ ﻫﺬﺍ ﺍﻟﺸﺎﻋﺮ‬
‫ﻣﻠﺘﺠﺄ ﻳﻠﺠﺄ ﺇﻟﻴﻪ ﺑﲔ ﺍﻟﻘﺒﺎﺋﻞ‪ ،‬ﳑﺎ ﺍﺿﻄﺮﻩ ﺇﱃ ﻛﺘﺎﺑﺔ ﻗﺼﻴﺪﺓ ﺍﺳﺘﺮﺣﺎﻡ ﻟﻠﺮﺳﻮﻝ )ﺹ(‪ ،‬ﻋﻠﻪ ﻳﻘﺒﻞ ﺑـﻪ‬
‫ﺗﺎﺋﺒﺎﹰ‪ ،‬ﻭﻭﺳ‪‬ﻂ ﲨﺎﻋﺔ ‪‬ﺬﺍ ﻛﻲ ﻳﻌﻄﻴﻪ ﺍﻷﻣﺎﻥ ﻟﻠﺪﺧﻮﻝ ﻋﻠﻴﻪ‪ ،‬ﻭﻋﻨﺪﻣﺎ ﻓﻌﻞ‪ ،‬ﺩﺧﻞ ﻛﻌﺐ ﻭﻗﺎﻝ ﻗﺼﻴﺪﺗﻪ‬
‫ﺍﳌﻌﺮﻭﻓﺔ ﺑﺎﻟﱪﺩﺓ ﻭﻣﻄﻠﻌﻬﺎ‪:‬‬
‫ﻣﺘﻴــﻢ ﺇﺛــﺮﻫﺎ ﱂ ﻳﻔﺪ ﻣﻜﺒﻮﻝ‬ ‫ﺑﺎﻧﺖ ﺳﻌـﺎﺩ ﻓﻘﻠﱯ ﺍﻟﻴـﻮﻡ ﻣﺘﺒـﻮﻝ‬
‫ﺇﻻ ﺃﻏ ‪‬ﻦ ﻏﻀﻴﺾ ﺍﻟﻄﺮﻑ ﻣﻜﺤﻮﻝ‬ ‫ﻭﻣﺎ ﺳﻌـﺎﺩ ﻏـﺪﺍﺓ ﺍﻟﺒﲔ ﺇﺫ ﺭﺣﻠﻮﺍ‬
‫ﻛﺄﻧﻪ ﻣﻨﻬـﻞ ﺑﺎﻟـﺮ‪‬ﺍﺡ ﻣﻌﺴـﻮﻝ‬ ‫ﲡﻠﻮ ﻋﻮﺍﺭﺽ ﺫﻱ ﻇﻠﻢ ﺇﺫﺍ ﺍﺑﺘﺴﻤﺖ‬
‫ﻭﺍﻟﻌﻔﻮ ﻋﻨﺪ ﺭﺳﻮﻝ ﺍﷲ ﻣﺄﻣــﻮﻝ‬ ‫ﻧﺒﺌـﺖ ﺃﻥ ﺭﺳـﻮﻝ ﺍﷲ ﺃﻭﻋـﺪﱐ‬
‫ﺍﻟﻘﺮﺁﻥ ﻓﻴﻬﺎ ﻣﻮﺍﻋﻴﻆ ﻭﺗﺮﺗﻴــﻞ‬ ‫ﻼ ﻫﺪﺍﻙ ﺍﷲ ﺍﻟﺬﻱ ﺃﻫﺪﺍﻙ ﻧﺎﻓﻠﺔ‬ ‫ﻣﻬ ﹰ‬
‫ﻭﻣﻦ ﻫﺬﻩ ﺍﻟﻘﺼﻴﺪﺓ ﻳﺘﻀﺢ ﺃﻥ ﺍﻟﺮﺳﻮﻝ )ﺹ( ﲰﻊ ﺍﻟﻨﺴﻴﺐ ﻭﺍﻟﻐﺰﻝ ﰲ ﺑﺪﺍﻳﺘﻬﺎ ﻭﺃﻗﺮﻩ ﺣﱴ ﺃﻧـﻪ ﱂ‬
‫ﻳﻌﺘﺮﺽ ﻋﻠﻰ ﺗﺸﺒﻴﻪ ﺍﻟﺸﺎﻋﺮ ﺛﻐﺮ ﳏﺒﻮﺑﺘﻪ ﺑﻨﺒﻊ ﻣﻌﺴﻮﻝ ﺑﺎﳋﻤﺮ‪ ،‬ﻛﻤﺎ ﻗﺒﻞ ﻣﺪﺡ ﻛﻌـﺐ ﻭﺍﻋﺘـﺬﺍﺭﻩ‪،‬‬
‫ﻭﻣﻨﺤﻪ ﺑﺮﺩﺗﻪ – ﻋﻨﺪ ﺧﺘﺎﻡ ﺍﻟﻘﺼﻴﺪﺓ – ﻭﻫﻮ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺭﺿﺎ ﺍﻟﺮﺳﻮﻝ ﺍﻟﺘﺎﻡ ﻋﻦ ﺍﻟﺸﺎﻋﺮ ﻭﺇﻋﺠﺎﺑـﻪ‬
‫ﲟﺎ ﻗﺎﻝ‪ .‬ﻭﰲ ﻫﺬﺍ ﺭﺩ ﻋﻠﻰ ﻣﻦ ﻳﻘﻮﻝ ﺇﻥ ﺍﻹﺳﻼﻡ ﻳﺴﺘﻨﻜﺮ ﺍﻟﻐﺰﻝ ﻭﻻ ﻳﻘﺮﻩ‪ ،‬ﺃﻭ ﻳﺴﺘﻨﻜﺮ ﺇﻇﻬﺎﺭ ﺍﳊﺐ‬
‫ﻭﺍﻟﺸﻮﻕ ﻭﺍﳊﻨﲔ ﻟﻠﻄﺮﻑ ﺍﻵﺧﺮ‪.‬‬
‫ﻭﻋﻨﺪﻣﺎ ﺟﺎﺀ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻭﻥ ﻛﺎﻥ ﺍﻷﻣﺮ ﻗﺪ ﺍﺳﺘﻘﺮ ﻟﻺﺳﻼﻡ ﰲ ﺍﳉﺰﻳـﺮﺓ ﻓﺨﻔـﺖ ﺍﳊﺮﻛـﺔ‬
‫ﺍﻟﺸﻌﺮﻳﺔ ﺇﻻ ﻣﻦ ﺃﺻﻮﺍﺕ ﻗﻠﻴﻠﺔ‪ ،‬ﻭﻗﺪ ﺭﻭﻱ ﺃﻥ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺍﳋﻠﻴﻔﺔ ﺍﻟﺜﺎﱐ – ﺭﺿﻲ ﺍﷲ ﻋﻨـﻪ –‬
‫ﻛﺎﻥ ﻳﺴﻤﻊ ﺍﻟﺸﻌﺮ ﻭﻳﻌﺠﺐ ﺑﺸﻌﺮ ﺯﻫﲑ ﺑﻦ ﺃﰊ ﺳﻠﻤﻰ – ﲞﺎﺻﺔ – ﳌﺎ ﻓﻴﻪ ﻣﻦ ﺣﻜﻢ‪ .‬ﻭﺣﺎﺩﺛﺘﻪ ﻣـﻊ‬
‫ﺍﳊﻄﻴﺌﺔ ﻣﺸﻬﻮﺭﺓ‪ ،‬ﺇﺫ ﻗﺪﻡ ﺇﻟﻴﻪ ﺍﻟﺰﺑﺮﻗﺎﻥ ﺑﻦ ﺑﺪﺭ ﻳﺸﻜﻮ ﺍﳊﻄﻴﺌﺔ ﻷﻧﻪ ﻫﺠﺎﻩ ﺑﻘﻮﻟﻪ‪:‬‬
‫ﻭﺍﻗﻌﺪ ﻓﺈﻧﻚ ﺃﻧﺖ ﺍﻟﻄﺎﻋﻢ ﺍﻟﻜﺎﺳﻲ‬ ‫ﺩﻉ ﺍﳌﻜﺎﺭﻡ ﻻ ﺗﺮﺣﻞ ﻟﺒﻐﻴﺘﻬﺎ‬
‫ﻓﻘﺎﻝ ﻟﻪ ﻋﻤﺮ‪ :‬ﻻ ﺃﺭﻯ ﰲ ﻫﺬﺍ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﻫﺠﺎﻙ‪.‬‬
‫ﻓﻘﺎﻝ ﺃﺣﺪ ﺍﳊﺎﺿﺮﻳﻦ‪ :‬ﺑﻞ ﺳﻠﺢ ﻋﻠﻴﻪ ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﺇﺫ ﻳﻘﺼﺪ ﺑﻘﻮﻟﻪ ﻫﺬﺍ ﺃﻥ ﺍﻟﺰﺑﺮﻗﺎﻥ ﻳﺘـﺴﻮﻝ‬
‫ﺍﻟﻌﻄﺎﻳﺎ ﻭﻻ ﻳﻨﻬﺾ ﻟﻜﺴﺐ ﺭﺯﻗﻪ‪.‬‬
‫ﻳﺎﺳﲔ ﳏﻤﺪ ﺣﺴﻦ‪ ،‬ﺍﻹﺳﻼﻡ ﻭﻗﻀﺎﻳﺎ ﺍﻟﻔﻦ ﺍﳌﻌﺎﺻﺮ‪ ،‬ﺹ ‪(1) .73‬‬
‫‪(2) .3‬‬ ‫ﺍﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﱐ‪ ،‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )ﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ(‪ ،‬ﺹ ‪ ،157‬ﺝ‬
‫ﺇﺑﺮﺍﻫﻴﻢ ﻋﻼﻥ ‪71 -‬‬

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

‫ﺍﻟﺘﺮﺣﺎﻝ ﻭﺍﳊﺮﻭﺏ‪.‬‬

‫‪(1) .78‬‬ ‫ﻳﺎﺳﲔ ﳏﻤﺪ ﺣﺴﻦ‪ ،‬ﺍﻹﺳﻼﻡ ﻭﻗﻀﺎﻳﺎ ﺍﻟﻌﺼﺮ‪ ،‬ﺹ‬

‫ﺍﺑﻦ ﺣﺠﺮ‪ ،‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ‪ ،‬ﺝ‪ ،3‬ﺹ ‪ .161‬ﻭﺍﻹﺟﺎﺑﺔ ﳌﺎ ﺍﺳﺘﺪﺭﻛﺘﻪ ﻋﺎﺋﺸﺔ ﻋﻠﻰ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﺹ ‪(2) .67‬‬
‫ﺍﻟﺸﻌﺮﺍﺀ ‪) 3(.227-224‬‬
‫ﻳﺲ ‪(1) .69‬‬
‫ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ‪(2) ..‬‬
‫ﺍﺑﻦ ﺣﺠﺮ‪ ،‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ‪ ،‬ﺝ ‪ ،13‬ﺹ ‪(3) .158‬‬
 ‫‪ISoIT‬‬ ‫‪- 72‬‬

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

‫‪(1) .18‬‬ ‫ﳏﻤﺪ ﻋﻤﺎﺭﺓ‪ ،‬ﺍﻹﺳﻼﻡ ﻭﺍﻟﻔﻨﻮﻥ ﺍﳉﻤﻴﻠﺔ‪ ،‬ﺹ‬

‫ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻭﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﻭﺍﺑﻦ ﺣﻨﺒﻞ‪(2) .‬‬
‫ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻭﺍﻟﻨﺴﺎﺋﻲ ﻭﺍﺑﻦ ﺣﻨﺒﻞ‪(1) .‬‬
‫ﺇﺑﺮﺍﻫﻴﻢ ﻋﻼﻥ ‪73 -‬‬

‫ﻭﻳﺮﻭﻯ ﻋﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻣﺎ ﴰﻤﺖ ﻋﻨﱪﹰﺍ ﻗﻂ ﻭﻻ ﻣﺴﻜﹰﺎ ﻭﻻ ﺷﻴﺌﹰﺎ ﺃﻃﻴﺐ ﻣﻦ ﺭﻳﺢ ﺭﺳﻮﻝ‬
‫ﺍﷲ )ﺹ( )‪.(2‬‬
‫ﺃﻣﺎ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺗﺘﻌﺎﺭﺽ ﻣﻊ ﻫﺬﻩ ﺍﻟﺘﻮﺟﻬﺎﺕ ﺍﻟﺴﺎﻣﻴﺔ ﻓﻬﻲ ﺃﺣﺎﺩﻳﺚ ﺑﺎﻃﻠﺔ ﻭﳐﺘﻠﻘﺔ ﻭﻣـﺮﺩﻭﺩ‬
‫ﻋﻠﻴﻬﺎ ﻭﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻳﻘﻮﻝ‪" :‬ﻭﺍﺑﺘﻎ ﻓﻴﻤﺎ ﺁﺗﺎﻙ ﺍﷲ ﺍﻟﺪﺍﺭ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﻻ ﺗﻨﺲ ﻧﺼﻴﺒﻚ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﻭﺃﺣﺴﻦ‬
‫ﻛﻤﺎ ﺃﺣﺴﻦ ﺍﷲ ﺇﻟﻴﻚ")ﺍﻟﻘﺼﺺ ‪.(77‬‬
‫ﻭﻣﻦ ﻫﺬﺍ ﺍﳌﻨﻄﻠﻖ ﻧﺒﺪﺃ ﺣﺪﻳﺜﻨﺎ ﻋﻦ ﺍﻟﻔﻨﻮﻥ ﺍﻟﺘﺸﻜﻴﻠﻴﺔ ﻭﻣﻮﻗﻒ ﺍﻹﺳﻼﻡ ﻣﻨﻬﺎ‪.‬‬
‫ﺍﻟﺼﻮﺭ ﻭﺍﻟﺮﺳﻮﻡ ﻭﺍﳌﻨﺤﻮﺗﺎﺕ‬
‫ﺍﻟﺘﺼﻮﻳﺮ ﺍﻟﺘﻘﺮﻳﱯ ﺃﻭ ﺍﻟﺒﻴﺎﱐ ﺍﻟﺬﻱ ﻳﺒﺪﻭ ﻛﺼﻮﺭﺓ ﺣﻴﺔ ﳎﺴﺪﺓ‪ ،‬ﲰﺔ ﺑﻼﻏﻴﺔ ﻫﺎﻣﺔ ﻣﻦ ﲰﺎﺕ ﺍﻟﻘﺮﺁﻥ‬
‫ﺍﻟﻜﺮﱘ‪ ،‬ﻭﺳﻮﺭﻩ ﻣﻠﻴﺌﺔ ﺑﺎﻟﺼﻮﺭﺓ ﺍﻟﻔﻨﻴﺔ ﺍﳌﻌﱪﺓ ﺍﻟﱵ ﺗﺸﻜﻞ ﻟﻮﺣﺎﺕ ﻓﻨﻴﺔ ﺭﺍﻗﻴﺔ ﻣﺜﻞ‪:‬‬
‫‪" -‬ﺍﷲ ﻧﻮﺭ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ‪ ،‬ﻣﺜﻞ ﻧﻮﺭﻩ ﻛﻤﺸﻜﺎﺓ ﻓﻴﻬﺎ ﻣﺼﺒﺎﺡ‪ ،‬ﺍﳌﺼﺒﺎﺡ ﰲ ﺯﺟﺎﺟﺔ‪،‬‬
‫ﺍﻟﺰﺟﺎﺟﺔ ﻛﺄ‪‬ﺎ ﻛﻮﻛﺐ ﺩﺭﻱ")ﺍﻟﻨﻮﺭ ‪.(35‬‬
‫ﺃﻟﻴﺲ ﰲ ﻫﺬﺍ ﲡﺴﻴﺪ ﺑﻴﺎﱐ ﻭﺗﺼﻮﻳﺮ ﺣﻲ ﻟﻨﻮﺭ ﺍﷲ ﻋ ‪‬ﺰ ﻭﺟﻞﹼ؟ ﻭﻣﺜﻞ ﻫﺬﺍ ﻣﺎ ﻳﻠﻲ‪:‬‬
‫‪" -‬ﻭﺍﺿﺮﺏ ﳍﻢ ﻣﺜﻞ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻛﻤﺎﺀ ﺃﻧﺰﻟﻨﺎﻩ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﻓﺎﺧﺘﻠﻂ ﺑﻪ ﻧﺒﺎﺕ ﺍﻷﺭﺽ ﻓﺄﺻﺒﺢ‬
‫ﻫﺸﻴﻤﹰﺎ ﺗﺬﺭﻭﻩ ﺍﻟﺮﻳﺎﺡ")ﺍﻟﻜﻬﻒ ‪.(45‬‬
‫‪" -‬ﺃﱂ ﺗﺮ ﻛﻴﻒ ﺿﺮﺏ ﺍﷲ ﻣﺜﻼ ﻛﻠﻤﺔ ﻃﻴﺒﺔ ﻛﺸﺠﺮﺓ ﻃﻴﺒﺔ‪ ،‬ﺃﺻﻠﻬﺎ ﺛﺎﺑﺖ ﻭﻓﺮﻋﻬﺎ ﰲ ﺍﻟﺴﻤﺎﺀ‪،‬‬
‫ﺗﺆﰐ ﺃﻛﻠﻬﺎ ﻛﻞ ﺣﲔ ﺑﺈﺫﻥ ﺭ‪‬ﺎ" )ﺇﺑﺮﺍﻫﻴﻢ ‪.(25 – 24‬‬
‫ﺇﻥ ﺍﻵﻳﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ ﺗﺼﻮﻳﺮ ﺑﻴﺎﱐ ﻻ ﻳﻔﺘﺮﻕ ﻋﻦ ﺍﻟﺘﺼﻮﻳﺮ ﺑﺎﻟﻜﺎﻣﲑﺍ ﺃﻭ ﺍﻟﺮﻳﺸﺔ ﺍﳌﻠﻮﻧﺔ ﺑﺸﻲﺀ‪ ،‬ﺳﻮﻯ‬
‫ﺃﻥ ﺍﻷﺩﺍﺓ ﺍﺧﺘﻠﻔﺖ‪ ،‬ﻓﺎﻷﺩﺍﺓ ﰲ ﺍﻟﻘﺮﺁﻥ ﻫﻲ ﺍﻟﺒﻴﺎﻥ ﻭﺍﻟﻘﻠﻢ‪ ،‬ﻭﺍﻷﺩﺍﺓ ﰲ ﺍﻟﺘﺼﻮﻳﺮ ﺍﻟﻀﻮﺋﻲ ﻫﻲ ﺍﳌـﺼﻮﺭﺓ‬
‫)ﺍﻟﻜﺎﻣﲑﺍ(‪ ،‬ﻭﺍﻷﺩﺍﺓ ﻋﻨﺪ ﺍﻟﺮﺳﺎﻡ ﻫﻲ ﺍﻟﻔﺮﺷﺎﺓ ﻭﺍﻷﻟﻮﺍﻥ‪ ،‬ﺃﻣﺎ ﺍﻟﻨﺘﻴﺠﺔ ﻓﻮﺍﺣﺪﺓ‪ ،‬ﻭﻫﻲ ﻭﺿـﻊ ﺻـﻮﺭﺓ‬
‫ﲢﺎﻛﻲ ﺍﻟﻄﺒﻴﻌﺔ ﺃﻣﺎﻡ ﺍﳌﺸﺎﻫﺪ ﺃﻭ ﺍﻟﻘﺎﺭﺉ‪.‬‬
‫ﺇﻥ ﺗﻨﺎﺛﺮ ﻫﺬﻩ ﺍﻟﺼﻮﺭ ﺍﻟﺒﺪﻳﻌﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﻳﻬﺪﻑ ﺃﻭﻝ ﻣﺎ ﻳﻬﺪﻑ ﺇﱃ ﺗﻘﺮﻳﺐ ﺍﳌﻌﲎ ﻣﻦ ﺃﺫﻫﺎﻧﻨـﺎ‪،‬‬
‫ﻛﻤﺎ ﻳﻬﺪﻑ ﺇﱃ ﺃﻥ ﳓﺐ ﺧﻠﻘﻪ ﻭﻧﻌﺠﺐ ﺑﺎﳉﻤﺎﻝ ﻓﻴﻪ‪ ،‬ﻷﻧﻪ ﻣﻦ ﺻﻨﻌﻪ ﻋﺰ ﻭﺟﻞ‪ ،‬ﻓﺎﻟﺼﻮﺭ ﺍﻟﻘﺮﺁﻧﻴـﺔ‬
‫ﻭﺳﻴﻠﺔ ﺇﻳﻀﺎﺡ ﻛﻤﺎ ﻫﻲ ﻋﺎﻣﻞ ﺟﺬﺏ ﲨﺎﱄ‪ ،‬ﻳﺪﻋﻮﻧﺎ ﺇﱃ ﻣﺘﺎﺑﻌﺔ ﺍﻟﻘﺮﺍﺀﺓ ﻭﺍﻟـﺘﻤﻌﻦ ﰲ ﺁﻳـﺎﺕ ﺭﺏ‬
‫ﺍﻟﻌﺎﳌﲔ‪.‬‬
‫ﻭﻋﻠﻰ ﻣﺎ ﺳﺒﻖ ﻧﺴﺘﻄﻴﻊ ﻗﻴﺎﺱ ﺍﻟﺼﻮﺭ ﻭﺍﻟﺮﺳﻮﻡ ﺍﻟﺘﺸﻜﻴﻠﻴﺔ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﻫﺪﻓﻬﺎ ﻧﻘﻞ ﺍﳌﻌﺎﱐ ﺍﻹﻧﺴﺎﻧﻴﺔ‬
‫ﺇﻟﻴﻨﺎ ﻭﺗﻮﺿﻴﺤﻬﺎ ﺃﻭ ﺇﺑﺮﺍﺯ ﺍﳉﻤﺎﻝ ﺍﻟﺮﺑﺎﱐ ﰲ ﳐﻠﻮﻗﺎﺗﻪ – ﻋﺪﺍ ﺍﶈﺮﻡ ﺇﻇﻬﺎﺭﻩ – ﻓﻬﻲ ﺍﳊﻼﻝ ﺍﻟﺒﲔ ﺍﻟﺬﻱ‬
‫ﻻ ﻟﺒﺲ ﻓﻴﻪ‪ ،‬ﻷﻧﻨﺎ ﲨﻴﻌﹰﺎ ﻣﺪﻋﻮﻭﻥ ﺇﱃ ﺍﻹﻋﺠﺎﺏ ﲞﻠﻖ ﺍﷲ ﻭﺍﻟﺘﺄﻣﻞ ﰲ ﳐﻠﻮﻗﺎﺗﻪ‪ ،‬ﻟﻨـﺰﺩﺍﺩ ﺇﳝﺎﻧﹰﺎ ﺑﻘﺪﺭﺗﻪ‬

‫ﺣﻨﺒﻞ‪(2) .‬‬ ‫ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻭﺍﺑﻦ‬

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

‫ﳏﻤﺪ ﻋﻤﺎﺭﺓ‪ ،‬ﺍﻹﺳﻼﻡ ﻭﺍﻟﻔﻨﻮﻥ ﺍﳉﻤﻴﻠﺔ‪(1) .102 ،‬‬

‫ﻣﺜﻠﻪ‪(2) .‬‬ ‫ﺭﻭﺍﻩ ﺍﺑﻦ ﺣﻨﺒﻞ ﻭﺭﻭﻯ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﻭﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﻟﻨﺴﺎﺋﻲ‬
‫ﺭﻭﺍﻩ ﺍﺑﻦ ﺣﻨﺒﻞ )‪(3‬‬
‫ﺩﻧﺪﻝ ﺟﱪ‪ ،‬ﺣﻜﻢ ﺍﻹﺳﻼﻡ ﰲ ﺍﻟﺼﻮﺭ ﻭﺍﻟﺘﺼﻮﻳﺮ‪ ،‬ﺹ ‪(4) .14‬‬
‫ﺩﻧﺪﻝ ﺟﱪ‪ ،‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪ ،‬ﺹ ‪(5) .15‬‬
‫ﺇﺑﺮﺍﻫﻴﻢ ﻋﻼﻥ ‪75 -‬‬

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

‫‪(1) .118‬‬ ‫ﳏﻤﺪ ﻋﻤﺎﺭﺓ‪ ،‬ﺍﻹﺳﻼﻡ ﻭﺍﻟﻔﻨﻮﻥ ﺍﻟﺘﺸﻜﻴﻠﻴﺔ‪ ،‬ﺹ‬

‫‪(2) .26‬‬ ‫ﳏﻤﺪ ﺍﳊﺒﺶ‪ ،‬ﺃﺣﻜﺎﻡ ﺍﻟﺘﺼﻮﻳﺮ ﰲ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺹ‬
‫ﺣﺴﻦ ﺍﻟﺘﺮﺍﰊ‪ ،‬ﺍﻟﺪﻳﻦ ﻭﺍﻟﻔﻦ‪ ،‬ﺹ ‪(3) .106‬‬
‫ﺣﺴﻦ ﺍﻟﺘﺮﺍﰊ‪ ،‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪ ،‬ﺹ ‪(4) .105‬‬
‫ﳏﻤﺪ ﻋﺒﺪﺍﻟﻮﺍﺣﺪ ﺣﺠﺎﺯﻱ‪ ،‬ﻣﻮﻗﻒ ﺍﻹﺳﻼﻡ ﻣﻦ ﺍﻟﻔﻨﻮﻥ‪ ،‬ﺹ ‪(5) .45‬‬
‫ﳏﻤﺪ ﻋﺒﺪﺍﻟﻮﺍﺣﺪ ﺣﺠﺎﺯﻱ‪ ،‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ ﺹ ‪(6) .48‬‬
‫ﻳﻮﺳﻒ ﺍﻟﻘﺮﺿﺎﻭﻱ‪ ،‬ﺍﳊﻼﻝ ﻭﺍﳊﺮﺍﻡ ﰲ ﺍﻹﺳﻼﻡ‪ ،‬ﺹ ‪(7) .106‬‬
‫ﻳﻮﺳﻒ ﺍﻟﻘﺮﺿﺎﻭﻱ‪ ،‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪ ،‬ﺹ ‪(1) .106‬‬
 ‫‪ISoIT‬‬ ‫‪- 76‬‬

‫ﻭﺑﻨﺎﺀ ﻋﻠﻰ ﻣﺎ ﺗﻘﺪﻡ ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﻧﻘﻮﻝ‪" :‬ﺇﻥ ﺍﻹﺳﻼﻡ ﺃﺑﺎﺡ ﺗﺼﻮﻳﺮ ﺍﻷﺣﺠﺎﺭ ﻭﺍﻷﺷﺠﺎﺭ ﻭﺍﻟﻨﺒﺎﺗﺎﺕ‬
‫ﻭﺍﻟﺰﺧﺎﺭﻑ ﻭﺍﻟﻨﻘﻮﺵ ﺍﳍﻨﺪﺳﻴﺔ ﺇﺑﺎﺣﺔ ﻣﻄﻠﻘﺔ ﻟﻴﺲ ﻋﻠﻴﻬﺎ ﻗﻴﻮﺩ")‪.(2‬‬
‫ﻭﻗﺪ ﻗﺎﻝ ﳏﻤﺪ ﻣﺘﻮﱄ ﺍﻟﺸﻌﺮﺍﻭﻱ ﰲ ﺍﳉﻮﺍﺏ ﻋﻦ ﺳﺆﺍﻝ‪:‬‬
‫ﺱ‪ :‬ﻣﺎ ﺍﻟﻘﻮﻝ ﻓﻴﻤﻦ ﻳﺰﻳﻨﻮﻥ ﺍﳊﺎﺋﻂ ﺑﺮﺳﻮﻡ ﺑﻌﺾ ﺍﳊﻴﻮﺍﻧﺎﺕ؟ ﻫﻞ ﻫﺬﻩ ﻳﻨﻄﺒﻖ ﻋﻠﻴﻬﺎ ﻣﺎ ﻳﻨﻄﺒـﻖ‬
‫ﻋﻠﻰ ﺍﻟﺘﻤﺎﺛﻴﻞ ﺍﻟﺒﺎﺭﺯﺓ ﺍ‪‬ﺴﺪﺓ ﻣﻦ ﲢﺮﱘ؟‬
‫ﺝ‪ :‬ﻻ ﺷﻲﺀ ﰲ ﺫﻟﻚ‪ ،‬ﻭﻟﻜﻦ ﻣﺎ ﺣﺮﻡ ﻫﻮ ﻣﺎ ﻳﻔﻌﻠﻪ ﺍﻟﺒﻌﺾ ﻟﺘﻘﺪﻳﺲ ﻭﺗﻌﻈﻴﻢ ﻫﺬﻩ ﺍﳊﻴﻮﺍﻧﺎﺕ ﺃﻣﺎ‬
‫ﺃﻥ ﺗﺮﺳﻢ ﻟﻜﻲ ﺗﺴﺘﻌﻤﻞ ﰲ ﺍﻟﺰﻳﻨﺔ ﻓﻼ ﻣﺎﻧﻊ ﻣﻦ ﺫﻟﻚ")‪.(3‬‬
‫ﻭﻟﻘﺪ ﺍﺗﻔﻘﺖ ﺍﳌﺬﺍﻫﺐ ﺍﻷﺭﺑﻌﺔ ﻋﻠﻰ ﺍﺷﺘﺮﺍﻁ ﻛﻤﺎﻝ ﺍﻷﻋﻀﺎﺀ ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﶈﺮﻣﺔ‪ ،‬ﻓﺈﻥ ﻧﻘﺺ ﻣﻨﻬﺎ‬
‫ﻋﻀﻮ ﻻ ﲢﺮﻡ‪" ،‬ﻭﻣﻦ ﻫﺬﺍ ﻳﻌﻠﻢ ﺟﻮﺍﺯ ﺍﻟﺘﻔﺮﺝ ﻋﻠﻰ ﺧﻴﺎﻝ ﺍﻟﻈﻞ – ﺍﻟﺴﻴﻨﻤﺎ – ﺇﺫﺍ ﱂ ﺗـﺸﺘﻤﻞ ﻋﻠـﻰ‬
‫ﳏﺮﻡ ﺁﺧﺮ‪ ،‬ﻷ‪‬ﺎ ﺻﻮﺭﺓ ﻧﺎﻗﺼﺔ")‪.(4‬‬
‫ﺃﻣﺎ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻜﺜﲑﺓ ﺍﻟﱵ ﺗﺸﺪﺩ ﺍﻟﻨﻜﲑ ﻋﻠﻰ ﺍﳌﺼﻮﺭﻳﻦ‪ ،‬ﻓﺈ‪‬ﺎ ﺗﻌﲏ ﺑﺎﻟﺪﺭﺟـﺔ ﺍﻷﻭﱃ ﺍﻟﺘﻤﺎﺛﻴـﻞ‬
‫ﺍﳌﺼﻨﻮﻋﺔ ﺑﻐﺮﺽ ﻋﺒﺎﺩ‪‬ﺎ ﺩﻭﻥ ﺍﷲ ﻋ ‪‬ﺰ ﻭﺟ ﹼﻞ "ﻓﺎﻟﺘﻤﺎﺛﻴﻞ ﺍﳌﻨﺤﻮﺗﺔ ﻣﻦ ﻣﺎﺩﺓ ﺻﻠﺒﺔ ﻟـﺬﻱ ﺭﻭﺡ ﻛﺎﻣـﻞ‬
‫ﺍﳉﺴﻢ ﺑﻘﺼﺪ ﻣﻀﺎﻫﺎﺓ ﺧﻠﻖ ﺍﷲ ﳏﺮﻣﺔ ﻗﻄﻌﹰﺎ ﻭﻫﻲ ﺍﳌﻘﺼﻮﺩﺓ ﺑﺎﻟﺘﺤﺮﱘ ﰲ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻜﺜﲑﺓ")‪.(5‬‬
‫ﻭﻗﺪ ﻭﺭﺩﺕ ﺍﻟﺘﻤﺎﺛﻴﻞ ﰲ ﺛﻼﺛﺔ ﻣﻮﺍﺿﻊ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪:‬‬
‫‪– 1‬ﰲ ﺳﻮﺭﺓ ﺍﻷﻧﺒﻴﺎﺀ ﻋﻦ ﻗﻮﻡ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﰲ ﺳﻴﺎﻕ ﲢﺮﳝﻲ‪ ،‬ﺣﻴﺚ ﻳﻘﻮﻝ ﺳﺒﺤﺎﻧﻪ‪" :‬ﻣﺎ‬
‫ﻫﺬﻩ ﺍﻟﺘﻤﺎﺛﻴﻞ ﺍﻟﱵ ﺃﻧﺘﻢ ﳍﺎ ﻋﺎﻛﻔﻮﻥ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﺟﺪﻧﺎ ﺁﺑﺎﺀﻧﺎ ﳍﺎ ﻋﺎﺑﺪﻳﻦ‪ ،‬ﻗﺎﻝ‪ :‬ﻟﻘﺪ ﻛﻨﺘﻢ ﺃﻧﺘﻢ ﻭﺁﺑﺎﺅﻛﻢ‬
‫ﰲ ﺿﻼﻝ ﻣﺒﲔ")ﺍﻷﻧﺒﻴﺎﺀ ‪(54 – 52‬‬
‫ﻓﺎﻻﺳﺘﻨﻜﺎﺭ ﻭﺍﻟﺘﺤﺮﱘ ﻫﻨﺎ ﻛﺎﻥ ﻟﻌﺒﺎﺩﺓ ﺍﻟﺘﻤﺎﺛﻴﻞ ﻣﻦ ﺩﻭﻥ ﺍﷲ‪.‬‬
‫‪ – 2‬ﰲ ﺳﻮﺭﺓ ﺳﺒﺄ ﰲ ﻣﻌﺮﺽ ﺗﻌﺪﺍﺩ ﻧﻌﻢ ﺍﷲ ﻋﻠﻰ ﻧﺒﻴﻪ ﺳﻠﻴﻤﺎﻥ – ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪:‬‬
‫"ﻭﻣﻦ ﺍﳉﻦ ﻣﻦ ﻳﻌﻤﻞ ﺑﲔ ﻳﺪﻳﻪ ﺑﺈﺫﻥ ﺭﺑﻪ ﻭﻣﻦ ﻳﺰﻍ ﻣﻨﻬﻢ ﻋﻦ ﺃﻣﺮﻧﺎ ﻧﺬﻗﻪ ﻣﻦ ﻋﺬﺍﺏ ﺍﻟـﺴﻌﲑ‪،‬‬
‫ﻳﻌﻤﻠﻮﻥ ﻟﻪ ﻣﺎ ﻳﺸﺎﺀ ﻣﻦ ﳏﺎﺭﻳﺐ ﻭﲤﺎﺛﻴﻞ ﻭﺟﻔﺎﻥ ﻛﺎﳉﻮﺍﺏ ﻭﻗﺪﻭﺭ ﺭﺍﺳـﻴﺎﺕ‪ ،‬ﺍﻋﻤﻠـﻮﺍ ﺁﻝ ﺩﺍﻭﻭﺩ‬
‫ﺷﻜﺮﹰﺍ")ﺳﺒﺄ ‪.(13 – 12‬‬
‫ﻓﻔﻲ ﻫﺬﺍ ﺍﻟﺴﻴﺎﻕ ﻛﺎﻧﺖ ﺻﻨﺎﻋﺔ ﺍﻟﺘﻤﺎﺛﻴﻞ ﻣﻦ ﻗﺒﻞ ﺍﳉﻦ ﻧﻌﻤﺔ ﻣﻦ ﻧﻌﻢ ﺍﷲ ﻋﻠﻰ ﺳـﻠﻴﻤﺎﻥ‪ ،‬ﻭﻗـﺪ‬
‫ﺣﺾ ﺍﷲ ﻋﻠﻰ ﺷﻜﺮ ﻫﺬﻩ ﺍﻟﻨﻌﻤﺔ ﺑﺎﻟﻌﻤﻞ ﰲ ﻗﻮﻟﻪ )ﺍﻋﻤﻠﻮﺍ ﺁﻝ ﺩﺍﻭﻭﺩ ﺷﻜﺮﹰﺍ(‪.‬‬
‫‪ – 3‬ﰲ ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ﰲ ﻣﻌﺮﺽ ﺍﳊﺪﻳﺚ ﻋﻦ ﻣﻌﺠﺰﺍﺕ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪:‬‬

‫‪(2) .15‬‬ ‫ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﳊﺒﺶ‪ ،‬ﺃﺣﻜﺎﻡ ﺍﻟﺘﺼﻮﻳﺮ ﰲ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺹ‬
‫‪(3) 155‬‬ ‫ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﳊﺒﺶ‪ ،‬ﺃﺣﻜﺎﻡ ﺍﻟﺘﺼﻮﻳﺮ ﰲ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺹ‬
‫ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﳊﺒﺶ‪ ،‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪ ،‬ﺹ ‪(4) .27‬‬
‫ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﳊﺒﺶ‪ ،‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪ ،‬ﺹ ‪5) ).22‬‬
‫ﺇﺑﺮﺍﻫﻴﻢ ﻋﻼﻥ ‪77 -‬‬

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

‫ﺣﻨﺒﻞ‪(1) .‬‬ ‫ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﻭﺃﺑﻮ ﺩﺍﻭﻭﺩ ﻭﺍﻟﻨﺴﺎﺋﻲ ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﻭﺍﺑﻦ‬
‫ﳏﻤﺪ ﻋﻤﺎﺭﺓ‪ ،‬ﺍﻹﺳﻼﻡ ﻭﺍﻟﻔﻨﻮﻥ ﺍﳉﻤﻴﻠﺔ‪ ،‬ﺻﻔﺤﺔ ‪(1) .97‬‬
 ‫‪ISoIT‬‬ ‫‪- 78‬‬

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

‫‪(2) .19‬‬
‫ﺳﻮﺭﺓ ﻟﻘﻤﺎﻥ‪ ،‬ﺁﻳﺔ‬
‫‪) 3(.11‬‬
‫ﺳﻮﺭﺓ ﺍﻟﻀﺤﻰ‪ ،‬ﺁﻳﺔ‬
‫ﳏﻤﺪ ﺍﻟﻐﺰﺍﱄ‪ ،‬ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ‪ ،‬ﺹ ‪1) ).1132 - 1131‬‬
‫ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ ،‬ﺣﻜﻢ ﺍﻟﺴﻤﺎﻉ‪ ،‬ﺹ ‪) 2(.44‬‬
‫ﺇﺑﺮﺍﻫﻴﻢ ﻋﻼﻥ ‪79 -‬‬

‫ﺟﺌﺖ ﺑﺎﻷﻣﺮ ﺍﳌﻄﺎﻉ‬ ‫ﺃﻳﻬﺎ ﺍﳌﺒﻌﻮﺙ ﻓﻴﻨـﺎ‬

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

‫‪) 3).42‬‬ ‫ﳏﻤﺪ ﻋﻤﺎﺭﺓ‪ ،‬ﺍﻹﺳﻼﻡ ﻭﺍﻟﻔﻨﻮﻥ ﺍﳉﻤﻴﻠﺔ‪ ،‬ﺹ‬

‫ﺳﻨﺪ ﺍﳊﺪﻳﺚ ﺻﺤﻴﺢ‪) 1(.‬‬
‫ﻣﺘﻔﻖ ﻋﻠﻴﻪ ﻭﺭﻭﺍﻩ ﺍﻟﺴﺘﺔ‪) 2(.‬‬
‫ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ‪) 3(.‬‬
 ‫‪ISoIT‬‬ ‫‪- 80‬‬

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

‫ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ‪)4(.‬‬

‫‪(5) .41‬‬ ‫ﻳﺎﺳﺮ ﻋﺜﻤﺎﻥ ﺟﺎﺩ ﺍﷲ‪ ،‬ﻭﺳﺎﺋﻞ ﺍﻟﺘﺮﻓﻴﻪ ﻣﺎ ﳛﻞ ﻣﻨﻬﺎ ﻭﻣﺎ ﳛﺮﻡ‪ ،‬ﺹ‬
‫ﺍﻟﻘﺮﺿﺎﻭﻱ‪ ،‬ﺍﳊﻼﻝ ﻭﺍﳊﺮﺍﻡ ﰲ ﺍﻹﺳﻼﻡ‪ ،‬ﺹ ‪(1) .281‬‬
‫ﺍﻟﻘﺮﺿﺎﻭﻱ‪ ،‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪ ،‬ﺹ ‪(2) .289‬‬
‫ﳏﻤﺪ ﻋﺒﺪﺍﻟﻮﺍﺣﺪ ﺣﺠﺎﺯﻱ‪ ،‬ﻣﻮﻗﻒ ﺍﻹﺳﻼﻡ ﻣﻦ ﺍﻟﻔﻨﻮﻥ‪ ،‬ﺹ ‪(3) .56‬‬
‫ﺇﺑﺮﺍﻫﻴﻢ ﻋﻼﻥ ‪81 -‬‬

‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺟﺮﻳﺞ‪" :‬ﺳﺄﻟﻨﺎ ﻋﻄﺎﺀ ﻋﻦ ﺍﻟﻐﻨﺎﺀ ﺑﺎﻟﺸﻌﺮ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻻ ﺃﺭﻯ ﺑﺄﺳﹰﺎ ﻣﺎ ﱂ ﻳﻜﻦ ﻓﺤـﺸﹰﺎ")‪.(4‬‬
‫ﻭﻳﻘﻮﻝ ﺑﺎﺣﺚ ﻣﺼﺮﻱ ﻣﻌﺎﺻﺮ‪" :‬ﺇﻥ ﺍﻟﻨﺼﻮﺹ ﺗﺜﺒﺖ ﺍﻟﺘﺮﺧﻴﺺ ﺑﺎﻟﻐﻨﺎﺀ ﰲ ﺍﻟﻌﻴﺪﻳﻦ ﻭﺍﻷﻋﺮﺍﺱ‪ ..‬ﻛﻤﺎ‬
‫ﺃﺑﺎﺣﺖ ﺍﻟﻨﺼﻮﺹ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻄﺒﻞ ﰲ ﺍﳊﺮﺏ")‪.(5‬‬
‫ﺇﻥ ﺍﻟﻐﻨﺎﺀ "ﻻ ﻳﻌﺪﻭ ﺃﻥ ﻳﻜﻮﻥ ﺑﻌﻀﹰﺎ ﻣﻦ ﺃﻟﻮﺍﻥ ﺍﳉﻤﺎﻝ ﺍﻟﺬﻱ ﺧﻠﻘﻪ ﺍﷲ‪ ،‬ﻭﻣﻌﻴﺎﺭ ﺍﳊﻞ ﻭﺍﳊﺮﻣﺔ ﻓﻴﻪ‬
‫ﻫﻮ ﻭﻇﻴﻔﺘﻪ ﺍﻟﱵ ﻳﻮﻇﻒ ﻓﻴﻬﺎ ﻭﺍﳌﻘﺼﺪ ﺍﻟﺬﻱ ﻳﻘﺼﺪﻩ ﺍﻟﻨﺎﺱ ﻣﻦ ﻭﺭﺍﺋﻪ")‪ .(6‬ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻷﺳﺎﺱ ﳔﻠﺺ‬
‫ﻼ ﻭﻟﻴﺲ ﻫﻨﺎﻙ ﺩﻟﻴﻞ ﻋﻠﻰ ﲢﺮﳝﻪ‪ ،‬ﻭﺇﻥ ﻭﺟﺪ‪ ،‬ﻓﺈﳕﺎ ﻫﻮ ﻣﻘﻴـﺪ ﺑـﺬﻛﺮ‬ ‫ﺇﱃ ﻧﺘﻴﺠﺔ ﺃﻥ ﺍﻟﻐﻨﺎﺀ ﻣﺒﺎﺡ ﺃﺻ ﹰ‬
‫ﺍﳌﻼﻫﻲ ﻭﺑﺬﻛﺮ ﺍﳋﻤﺮ ﻭﺍﻟﻘﻴﻨﺎﺕ ﻭﺍﻟﻔﺴﻮﻕ ﻭﺍﻟﻔﺠﻮﺭ" ‪.‬‬
‫) ‪(1‬‬

‫ﺃﻣﺎ ﺍﳌﺄﺛﻮﺭﺍﺕ ﺍﻟﱵ ﻣﻨﻌﺖ ﺍﻟﻐﻨﺎﺀ ﻭ‪‬ﺖ ﻋﻨﻪ ﻭﺣﺬﺭﺕ ﻣﻨﻪ ﻭﻣﻦ ﲰﺎﻋﻪ ﻓﻘﺪ ﺗﺘﺒﻌﻬﺎ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺣﺰﻡ‬
‫)‪ 456‬ﻫـ( ﻭﻫﻮ ﻣﻦ ﻫﻮ ﰲ ﺍﻻﻟﺘﺰﺍﻡ ﺑﺎﻟﺴﻨﺔ‪ ،‬ﻭﰲ ﻧﻘﺪ ﺍﻟﺮﺟﺎﻝ‪ ،‬ﻓﻌﺮﺽ ﺭﻭﺍ‪‬ﺎ ﻋﻠﻰ ﻣﺎ ﺍﺳﺘﻘﺮﺕ ﻋﻠﻴﻪ‬
‫ﻗﻮﺍﻋﺪ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ﻓﺨﻠﺺ ﺇﱃ ﺃﻥ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﲨﻴﻌﻬﺎ ﻣﻌﻠﻮﻟﺔ ﻭﻗﺎﻝ‪" :‬ﻭﻛﻞ ﻫﺬﺍ ﻻ ﻳﺼﺢ ﻓﻴﻪ‬
‫ﺷﻲﺀ ﻭﻫﻲ ﻣﻮﺿﻮﻋﺔ")‪ .(2‬ﻭﻗﺪ ﺑﲔ ﻋﻠﻤﺎﺀ ﺍﻟﺮﺟﺎﻝ ﻛﺎﻟﺬﻫﱯ ﻭﺍﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﱐ ﺃﺳﺒﺎﺏ ﺿـﻌﻒ‬
‫ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﲤﻨﻊ ﺍﻟﻐﻨﺎﺀ ﻭﻣﻨﻬﺎ ﻭﺟﻮﺩ ﺭﻭﺍﺓ ﻏﲑ ﻣﻌﺮﻭﻓﲔ ﺇﻃﻼﻗﺎﹰ‪ ،‬ﺃﻭ ﻭﺟﻮﺩ ﺭﻭﺍﺓ ﺿﻌﺎﻑ ﻻ ﻳﻌﺘـﺪ‬
‫ﺑﺮﻭﺍﻳﺎ‪‬ﻢ ﻛﺈﲰﺎﻋﻴﻞ ﺑﻦ ﻋﺒﺎﺱ ﻭﺍﻟﻘﺎﺳﻢ ﻭﻋﺒﺪﺍﳌﻠﻚ ﺑﻦ ﺣﺒﻴﺐ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺑﻌﺾ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻋـﻦ‬
‫ﺃﺷﺨﺎﺹ ﱂ ﻳﻠﻘﻮﺍ ﺍﻟﺬﻳﻦ ﻗﻴﻞ ﺇ‪‬ﻢ ﺭﻭﻭﺍ ﻋﻨﻬﻢ‪ .‬ﻭﻣﻦ ﺫﻟﻚ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﻋﻦ ﺍﻟـﻨﱯ‬
‫)ﺹ(‪ :‬ﺃﻣﺮﱐ ﺭﰊ ﻋ ‪‬ﺰ ﻭﺟ ﹼﻞ ﺑﻨﻔﻲ ﺍﻟﻄﻨﺒﻮﺭ ﻭﺍﳌﺰﻣﺎﺭ )ﺭﻭﺍﻩ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﻟﻴﺴﻊ ﺑﻦ ﺍﻷﺷـﻌﺚ ﺍﳌﻜـﻲ(‬
‫ﻭﻳﻘﻮﻝ ﻋﻨﻪ ﺍﻟﻨﺴﺎﺋﻲ ﺇﻧﻪ ﺿﻌﻴﻒ‪ ،‬ﺃﻣﺎ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻴﻘﻮﻝ ﻋﻨﻪ ﺇﻧﻪ ﺣﺪﻳﺚ ﻣﻨﻜﺮ‪ .‬ﻭﻣﻦ ﺫﻟﻚ ﺣﺪﻳﺚ ﺍﺑﻦ‬
‫ﻋﺒﺎﺱ ﻋﻦ ﺍﻟﺮﺳﻮﻝ )ﺹ( ﺃﻧﻪ ﻗﺎﻝ‪" :‬ﺻﻮﺗﺎﻥ ﻣﻠﻌﻮﻧﺎﻥ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪ ،‬ﺻﻮﺕ ﻣﺰﻣﺎﺭ ﻋﻨﺪ ﻧﻌﻤـﺔ‪،‬‬
‫ﻭﺻﻮﺕ ﻧﺪﺑﺔ ﺃﻭ ﺭﻧﺔ ﻋﻨﺪ ﻣﺼﻴﺒﺔ"‪.‬‬
‫ﻭﰲ ﺭﻭﺍﺗﻪ ﳏﻤﺪ ﺑﻦ ﺯﻳﺎﺩ ﺍﻟﺼﺤ‪‬ﺎﻥ ﺍﻟﻴﺸﻜﺮﻱ‪ ،‬ﺍﻟﺬﻱ ﻳﻘﻮﻝ ﻓﻴﻪ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪" :‬ﺃﻋﻮﺭ ﻛـﺬﺍﺏ‬
‫ﺧﺒﻴﺚ ﻳﻀﻊ ﺍﳊﺪﻳﺚ"‪ .‬ﻭﻣﻦ ﺫﻟﻚ ﻣﺎ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ ﰲ ﻛﺘﺎﺏ ﺍﻷﺷﺮﺑﺔ‪" :‬ﻭﻗﺎﻝ ﻫـﺸﺎﻡ‬
‫ﺑﻦ ﻋﻤﺎﺭﺓ ﺣﺪﺛﻨﺎ ﺻﺪﻗﺔ ﺑﻦ ﺧﺎﻟﺪ‪ ،‬ﺣﺪﺛﻨﺎ ﻋﺒﺪﺍﻟﺮﲪﻦ ﺑﻦ ﻳﺰﻳﺪ ﺑﻦ ﺟﺎﺑﺮ‪ ،‬ﺣﺪﺛﻨﺎ ﻋﻄﻴﺔ ﺑـﻦ ﻗـﻴﺲ‬
‫ﺍﻟﻜﻼﰊ‪ ،‬ﺣﺪﺛﻨﺎ ﻋﺒﺪﺍﻟﺮﲪﻦ ﺑﻦ ﻏﻨﻴﻢ ﺍﻷﺷﻌﺮﻱ‪ ،‬ﻗﺎﻝ ﺣﺪﺛﲏ ﺃﺑﻮ ﻋﺎﻣﺮ ﺃﻭ ﺃﺑﻮ ﻣﺎﻟﻚ ﺍﻷﺷﻌﺮﻱ ﻭﺍﷲ ﻣﺎ‬
‫ﻛﺬﺑﲏ "ﲰﻊ ﺍﻟﻨﱯ )ﺹ( ﻳﻘﻮﻝ‪ :‬ﻟﻴﻜﻮﻧﻦ ﻣﻦ ﺃﻣﱵ ﺃﻗﻮﺍﻡ ﻳﺴﺘﺤﻠﻮﻥ ﺍﳊﺮ ﻭﺍﳊﺮﻳﺮ ﻭﺍﳋﻤﺮ ﻭﺍﳌﻌﺎﺯﻑ"‪.‬‬
‫ﻭﻗﺪ ﺑﲔ ﺍﺑﻦ ﺣﺰﻡ ﺍﻟﻈﺎﻫﺮﻱ ﺃﻥ ﻫﺸﺎﻡ ﺑﻦ ﻋﻤﺎﺭ ﱂ ﻳﻠﻖ ﺍﻟﺒﺨﺎﺭﻱ ﻛﻤﺎ ﺃﻥ ﰲ ﺃﺣﺪ ﺭﻭﺍﺗﻪ ﺷـﻚ‬
‫ﻫﻮ ﺃﺑﻮ ﻋﺎﻣﺮ ﺃﻭ ﺃﺑﻮ ﻣﺎﻟﻚ‪ ،‬ﳑﺎ ﳚﻌﻞ ﺍﳊﺪﻳﺚ ﻛﻠﻪ ﻣﻮﺿﻊ ﺷﻚ ﻣﺎ ﺩﺍﻣﺖ ﺍﻟﺮﻭﺍﻳﺔ ﻏﲑ ﻣﺆﻛﺪﺓ ﺑﺎﺳـﻢ‬
‫ﺍﻟﺮﺍﻭﻱ ﺻﺤﻴﺤﹰﺎ‪ .‬ﺃﻣﺎ ﺗﻔﺴﲑ ﺁﻳﺔ "ﻭﻣﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﻳﺸﺘﺮﻱ ﳍﻮ ﺍﳊﺪﻳﺚ ﻟﻴﻀﻞ ﻋﻦ ﺳﺒﻴﻞ ﺍﷲ ﺑﻐﲑ ﻋﻠﻢ"‬

‫‪(4) .66‬‬‫ﺍﺑﻦ ﺭﺟﺐ ﺍﳊﻨﺒﻠﻲ‪ ،‬ﻧﺰﻫﺔ ﺍﻷﲰﺎﻉ ﰲ ﻣﺴﺄﻟﺔ ﺍﻟﺴﻤﺎﻉ‪ ،‬ﺹ‬

‫‪(5) .211‬‬ ‫ﻋﺒﺪﺍﻟﻘﺎﺩﺭ ﺃﲪﺪ ﻋﻄﺎ‪ ،‬ﻫﺬﺍ ﺣﻼﻝ ﻭﻫﺬﺍ ﺣﺮﺍﻡ‪ ،‬ﺹ‬
‫ﳏﻤﺪ ﻋﻤﺎﺭﺓ‪ ،‬ﺍﻹﺳﻼﻡ ﻭﺍﻟﻔﻨﻮﻥ ﺍﳉﻤﻴﻠﺔ‪ ،‬ﺹ ‪(6) .55‬‬
‫ﻳﺎﺳﲔ ﳏﻤﺪ ﺣﺴﻦ‪ ،‬ﺍﻹﺳﻼﻡ ﻭﻗﻀﺎﻳﺎ ﺍﻟﻔﻦ ﺍﳌﻌﺎﺻﺮ‪ ،‬ﺹ ‪(1) .216‬‬
‫ﳏﻤﺪ ﻋﻤﺎﺭﺓ‪ ،‬ﺍﻹﺳﻼﻡ ﻭﺍﻟﻔﻨﻮﻥ ﺍﳉﻤﻴﻠﺔ‪ ،‬ﺹ ‪(2) .45‬‬
 ‫‪ISoIT‬‬ ‫‪- 82‬‬

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

‫‪(1) .52‬‬ ‫ﳏﻤﺪ ﻋﻤﺎﺭﺓ‪ ،‬ﺍﻹﺳﻼﻡ ﻭﺍﻟﻔﻨﻮﻥ ﺍﳉﻤﻴﻠﺔ‪ ،‬ﺹ‬

‫ﺇﺑﺮﺍﻫﻴﻢ ﻋﻼﻥ ‪83 -‬‬

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

‫ﺩ‪ .‬ﺇﺑﺮﺍﻫﻴﻢ ﻋﻼﻥ‬

‫‪Lecturer in Islamic Studies‬‬
‫‪al-Ghurair University‬‬
‫‪Dubai‬‬
‫‪e-mel:iallan@agu.ac.ae‬‬
 ‫ﺗﺎﺭﳜﻴﺔ ﺍﻟﻘﻀﺎﺀ ﺍﳌﺎﻟﻴﺰﻱ ﻭﺑﻘﺎﺅﻩ ﺍﱃ ﻋﻬﺪ ﺍﻻﺣﺘﻼﻝ ﺍﻟﻴﺎﺑﺎﱐ‬

‫ﺍﺑﻨﻮﻝ ﻋﺰﱄ ﺇﺑﺮﺍﻫﻴﻢ ﻭ ﳏﻤﺪ ﺣﺴﻦ ﺇﺑﺮﺍﻫﻴﻢ ﻭﺭﺿﻮﺍﻥ ﻧﻮﺭﺩﻳﻦ‬

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

‫‪ -(182) -‬ﻭﺍﻥ ﺣﺴﲔ ﺑﻦ ﻭﺍﻥ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ‪ ،‬ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺟﻨﻮﺏ ﺷﺮﻕ ﺁﺳﻴﺎ‪129/1،‬‬
‫ﺍﺑﻨﻮﻝ ﻋﺰﱄ ﺇﺑﺮﺍﻫﻴﻢ ‪85 -‬‬

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

‫ﺠﺔ ﺍﳊﺮﻭﺏ ﺍﳌﺘﻮﺍﺻـﻠﺔ‬

‫)‪ (183‬ﻣﻬﺎﺟﺮﻭ ﺍﻟﻌﺮﺏ ﻫﻢ ﺍﻟﺬﻳﻦ ﳉﺌﻮﺍ ﻣﻦ ﻣﺪﻳﻨﺔ ﻛﺎﻧﺘﻮﻥ ﺍﻟﺼﻴﻨﻴﺔ ﻭﻣﻌﻈﻤﻬﻢ ﻣﻦ ﺍﻟﺘﺠﺎﺭ ﻧﺘﻴ ﹺ‬
‫ﻫﻨﺎﻙ‪.‬‬
‫‪(184)- Rita Ross De Mgello,Arab Trade With Indonesia and The Malay Peninsular From The 8th.to‬‬
‫‪16th century,in Islam In The Trade of Asia,D.S Richard (ed),pp.109‬‬
‫)‪ -(185‬ﺍﻟﺴﻴﺪ ﳏﻤﺪ ﻧﻘﻴﺐ ﺍﻟﻌﻄﺎﺱ ﻣﻦ ﺃﺻﻞ ﻋﺮﰊ‪ ،‬ﻋﺎﱂ ﻭﻣﻔﻜﺮ ﻣﺎﻟﻴﺰﻱ‪ ،‬ﻳﻌﻤﻞ ﺭﺋﻴﺴﹰﺎ ‪‬ﻤﻊ ﺍﻟﺒﺤـﻮﺙ ﻭﺍﻟﻔﻜـﺮ‬
‫ﺍﻻﺳﻼﻣﻲ )‪ (Istac‬ﺑﻜﻮﺍﻻ ﳌﺒﻮﺭ ﺍﻟﻌﺎﺻﻤﺔ‪،‬‬
‫‪(186)- Mohd Naquib Al Attas ,Prelimanary Statement of General Theory of The Islamization of The‬‬
‫‪Malay - Indonesian Archipelago,pp.11‬‬
‫‪(187) - Brian Harrison 1968,Southeast Asia : A Short History ,pp.52‬‬
 ‫‪ISoIT‬‬ ‫‪- 86‬‬

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

‫‪(188) - Mohammad Hussain Khali’ Hj Awang , Kelantan dari zaman ke zaman- ke zaman,pp.6.‬‬
‫‪(189)- Mohd Naquib Al Attas,The Correct Date of Trengganu Inscription, pp. 7‬‬
‫‪(190)- D.G.E.Hall 1968,A History of South East Asia,pp. 206‬‬
‫‪(191)- Brian Harrison 1968,Southeast : A Short History, pp.53‬‬
‫ﺍﺑﻨﻮﻝ ﻋﺰﱄ ﺇﺑﺮﺍﻫﻴﻢ ‪87 -‬‬

‫ﻣﺴﲑﺓ ﺍﻟﻘﻀﺎﺀ ﺍﻻﺳﻼﻣﻲ ﰲ ﻣﺎﻟﻴﺰﻳﺎ‬

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

‫)‪(192‬‬ ‫‪-‬‬ ‫‪Hickling R.H,The Origins of The Malaysian Bench,pp.24,Buss - Tjen,A Malay‬‬
‫‪Studies,pp.248.‬‬
‫‪(193)- A.H.Hill,Hikayat Raja - Raja Pasai, (1) 1-24, pp. 58-60‬‬
‫‪(194)-‬‬ ‫‪S.Q.Fatimi 1963 ,Islam Comes To Malaysia,Singapore : Malaysian Sosiological Research‬‬
‫‪Institute,pp.26‬‬
‫)‪ -(195‬ﺇﺳﻢ ﻫﺬﺍ ﺍﻟﻘﺎﻧﻮﻥ ﺑﺎﻕ ﰲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﱂ ﺗﺘﺮﺟﻢ ﺇﱃ ﺍﻟﻠﻐﺔ ﺍﳌﺎﻟﻴﺰﻳﺔ‪.‬‬
 ‫‪ISoIT‬‬ ‫‪- 88‬‬

‫ﺃﻋﺘﱪ ﺫﻟﻚ ﺍﻟﺘﻄﻮﺭ ﳏﺎﻭﻟ ﹰﺔ ﺟﺎﺩﺓ ﻟﻠﺘﻮﻓﻴﻖ ﺑﲔ ﺍﻟﻘﻮﺍﻧﲔ ﺍﻟﻌﺮﻓﻴﺔ ﺍﳌﻼﻳﻮﻳﺔ ﻭﺍﻟﺘﺸﺮﻳﻌﺎﻻﺳﻼﻣﻲ‪ .‬ﻭﻛﺎﻥ‬
‫ﺍ‪‬ﺘﻤﻊ ﺍﳌﻼﻳﻮﻱ ﻳﻄﺒﻖ ﻧﻮﻋﲔ ﻣﻦ ﺍﻟﻘﺎﻧﻮﻥ ﺍﻟﻌﺮﰲ‪ ،‬ﳘﺎ ﺍﻟﻌﺮﻑ ﲤﻨﺠـﻮﻧﺞ ‪(THE PATRIARCHAL‬‬
‫)‪ MALAY CUSTOMARY LAW‬ﻭﻗﺎﻧﻮﻥ ﻋـﺮﻑ ﺑﺎﺑﺎﺗﻴـﻪ ‪(THE MATRILLINEAL MALAY‬‬
‫)‪.CUSTOMARY LAW‬ﱂ ﻳﺒﻌﺪ ﻛﺜﲑﹰﺍ ﻋﻦ ﺭﻭﺡ ﺍﻟﺸﺮﻉ ﻛﻤﺎ ﺫﻛﺮ ﻭﻟﻴﺎﻡ ﻭﺃﻟﻔﺮﻳﺪ ﺭﻭﺑـﲔ ﻭﳘـﺎ‬
‫ﺑﺎﺣﺜﺎﻥ ﻏﺮﺑﻴﺎﻥ ﺃﻥ ﻗﺎﻧﻮﻥ ﻣﻼﻛﺎ ﻗﺎﺋﻢ ﻋﻠﻰ ﺃﺳﺲ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ﻭﻏﲑﻩ ﻣﻦ ﺃﻋﺮﺍﻑ ﻣﺘﺒﻌﺔ )‪.(196‬‬
‫ﺺ ﻗﺎﻧﻮﻥ ﻣﻼﻛﺎ ﺇﻟﺰﺍﻡ ﺍﻟﻘﻀﺎﺓ ﺑﺘﻀﻤﲔ ﺃﺣﻜﺎﻣﻬﻢ ﲨﻴﻌﹰﺎ ﻋﺒﺎﺭﺓ )‪...‬ﻭﻓﻘﹰﺎ ﻟﺸﺮﻉ ﺍﷲ ﻭﺍﻷﺩﻟﺔ‬ ‫ﻟﻘﺪ ﻧ ‪‬‬
‫ﺍﻟﻘﺮﺁﻧﻴﺔ ﻭﺷﺮﻑ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ‪ ( )(...‬ﻣﻦ ﺍﻟﺴﻤﺎﺕ ﺍﳌﻤﻴﺰﺓ ﳍﺬﺍ ﺍﻟﻘـﺎﻧﻮﻥ "‬
‫‪197‬‬

‫ﻗﺎﻧﻮﻥ ﻣﻼﻛﺎ " ﺃﻧ‪‬ﻪ ﺍﻋﺘﻤﺪ ﺍﳌﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ ﻣﺬﻫﺒﹰﺎ ﻟﻠﻘﺎﻧﻮﻥ ﻭﺍﻟﺪﻭﻟﺔ‪ ،‬ﻓﺄﺣﻜﺎﻡ ﺍﻟﺰﻭﺍﺝ ﻭﺍﻟﻄﹼﻼﻕ ﻋﻠﻰ‬
‫ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ‪،‬ﻛﺎﻧﺖ ﺗﺴﺘﺴﻘﻰ ﻣﻦ ﻛﺘﺎﺏ ﻣﱳ ﺍﻟﻐﺎﻳﺔ ﻭﺍﻟﺘﻘﺮﻳﺐ ﻷﰊ ﺷﺠﺎﻉ ﺍﻟﺸﺎﻓﻌﻲ‪ .‬ﺃﻣﺎ ﺍﳌﻌـﺎﻣﻼﺕ‬
‫ﻓﻜﺎﻧﺖ ﺃﺣﻜﺎﻣﻬﺎ ﺍﻟﻘﺎﻧﻮﻧﻴﺔ ﻣﺘﺮﲨﺔ ﻣﺒﺎﺷﺮﺓ ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﻔﺘﺢ ﺍﻟﻘﺮﻳﺐ ﻹﺑﻦ ﺍﻟﻘﺎﺳﻢ ﺍﻟﻐﺎﺯﻱ ﻭﻛﺘـﺎﺏ‬
‫ﺣﺎﺷﻴﺔ ﺍﻟﺒﺎﺟﻮﺭﻱ ﻋﻠﻰ ﺍﻟﻔﺘﺢ ﺍﻟﻘﺮﻳﺐ ﻹﺑﺮﺍﻫﻴﻢ ﺍﻟﺒﺎﺟﻮﺭﻱ )‪.(198‬ﻛﺬﻟﻚ ﺍﳊﺎﻝ ﰲ ﻗﺎﻧﻮﻥ ﻭﻻﻳﺔ ﺑﺎﻫﺎﻧﺞ‬
‫ﺍﻟﺬﻱ ﻭﺿﻊ ﰲ ﻋﻬﺪ ﺍﻟﺴﻠﻄﺎﻥ ﻋﺒﺪ ﺍﻟﻐﻔﺎﺭ )‪1614-1592‬ﻡ( ﻭﰲ ﺭﺳﺎﻟﺔ ﺣﻜﻢ ﺍﻟﻘﺎﻧﻮﻥ ‪1953‬ﻡ‬
‫ﺍﳌﻄﺒﻘﺔ ﻟﺪﻯ ﺍﻟﺪﻭﻟﺔ ‪ -‬ﺑﺪﺃ ﺗﺄﺛﲑ ﺍﻟﻌﺮﻑ ﰲ ﺗﺸﻜﻴﻞ ﺍﻷﺣﻜﺎﻡ ﻳﻀﻌﻒ‪ ،‬ﻭﲤﻜﻨﺖ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳـﻼﻣﻴﺔ‬
‫ﻣﻦ ﺍﻟﻮﻗﻮﻑ ﺃﻣﺎﻡ ﲨﻴﻊ ﺍﻟﺘﺤﺪﻳﺎﺕ ﺍﻟﺮﺍﻫﻨﺔ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﺗﱪﺯ ﻋﻈﻤﺔ ﺍﻹﺳﻼﻡ ﰲ ﻋﻤﻠﻴﺔ ﺍﻟﺘﻘﻨﲔ‪ ،‬ﺣﻴـﺚ‬
‫ﺟﻌﻠﺖ ﻟﻪ ﻣﻜﺎﻧﺔ ﻋﺎﻟﻴﺔ ﺗﻠﻴﻖ ﺑﻌﻈﻤﺘﻪ‪.‬‬
‫ﺗﱪﺯ ﺃﳘﻴﺔ ﺩﺭﺍﺳﺔ ﺗﺎﺭﻳﺦ ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺎﻧﻮﻥ ﰲ ﻣﻼﻛﺎ‪ ،‬ﰲ ﺍﻟﻘﺮﻥ ﺍﳋﺎﻣﺲ ﻋﺸﺮ‪ ،‬ﻭﰲ ﺃﻭﺍﺋـﻞ‬
‫ﺍﻟﻘﺮﻥ ﺍﻟﺴﺎﺩﺱ ﻋﺸﺮﰲ ﻛﻮ‪‬ﺎ ﱂ ﺗﺆﺭ‪‬ﺥ ﺑﺪﺍﻳﺔ ﻛﺘﺎﺑﺔ ﺍﻟﻘﻮﺍﻧﲔ ﻓﺤﺴﺐ‪ ،‬ﺑﻞ ﺗﻌﺮﻑ ﺧﻄﻰ ﺗﻄﻮﺭ ﺍﻟﺘﻨﻈﻴﻢ‬
‫ﺍﻟﺘﻨﻈﻴﻢ ﺍﻟﻘﻀﺎﺋﻲ ﻟﻠﺪﻭﻟﺔ ﻋﱪ ﺍﻟﺘﺎﺭﻳﺦ‪.‬ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﻳﺆﻛﱢﺪ ﺿﺮﻭﺭﺓ ﻣﺮﺍﻋﺎﺓ ﻣﻔﻬﻮﻡ ﺍﻟﻘﻮﺍﻧﲔ ﻭﺍﻷﻋـﺮﻑ‬
‫ﻭﻣﻌﺎﻳﺸﺔ ﺍﻟﻘﻀﺎﺀ ﻭﺗﻘﺪﻳﺮﻩ ﻟﻮﺟﻬﺔ ﻧﻈﺮ ﺍ‪‬ﺘﻤﻊ ﺍﻟﻘﺎﺋﻢ ﰲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ‪(199).‬ﻭﻣﺮﻭﻧﺔ ﻣﺴﺎﻳﺮﺗﻪ‪ .‬ﻭﺟـﺪﻳﺮ‬
‫ﺑﺎﻻﺷﺎﺭﺓ ﺍﱃ ﺃﻧ‪‬ﻪ ﻭﻟﺴﻠﻄﺎﻥ ﺍﻟﺪﻭﻟﺔ ﻳﻮﻣﻬﺎ ﻗﻮﺓ ﰲ ﺻﻴﺎﻏﺔ ﺍﻟﻘﻮﺍﻧﲔ ﻭﺳﻨﻬﺎ‪ ،‬ﳍﺬﺍ ﻳﺘﻌﺘﱪ ﺍﻟﺴﻠﻄﺎﻥ ﻣﺼﺪﺭﹰﺍ‬
‫ﻣﻦ ﻣﺼﺎﺩﺭ ﺗﺸﺮﻳﻊ ﺍﻟﻘﻮﺍﻧﲔ ﻭﻋﻠﻴﻪ ﻳﺸﻜﻞ ﺍ‪‬ﺘﻤﻊ ﻭﻳﻜﻮﻥ ﺧﺎﺿﻌﹰﺎ ﻟﺴﻠﻄﺎﺗﻪ ﺍﻟﻔﺮﺩﻳﺔ‪ .‬ﻟﺬﻟﻚ ﻓﺎﻟﺘﺎﺭﻳﺦ‬
‫ﺍﳌﻼﻳﻮﻱ ﻛﺎﻥ ﻳﺘﻤﺘﻊ ﺑﻘﻴﻢ ﻏﲑ ﻣﻜﺘﻮﺑﺔ ﻣﻦ ﺍﻟﻘﻮﺍﻧﲔ ﺍﳌﺘﺒﻌﺔ ﻣﻨﺬ ‪ 18‬ﻗﺮﻧﺎﹰ‪،‬ﻓﺄﺻﺒﺤﺖ ﲨﻴـﻊ ﺍﻟﺘﻘﺎﻟﻴـﺪ‬
‫ﺍﳌﻮﺟﻮﺩﺓ‪ ،‬ﻭﺍﳌﺴﺘﺨﺪﻣﺔ ﻟﺪﻯ ﺍ‪‬ﺘﻤﻊ‪ ،‬ﺫﺍﺕ ﻗﻴﻤﺔ ﻗﺎﻧﻮﻧﻴﺔ‪ ،‬ﻫﺬﻩ ﺍﻟﻌﺎﺩﺍﺕ ﻭﺍﻟﺘﻘﺎﻟﻴﺪ ﺻﺎﺩﺭﺓ ﻣﻦ ﺳﻠﻄﺎﻥ‬
‫ﺍﻟﺪﻭﻟﺔ‪ ،‬ﺬﺍ ﻳﺼﺒﺢ ﺍﻟﺴﻠﻄﺎﻥ ﻣﺼﺪﺭﹰﺍ ﻣﻦ ﻣﺼﺎﺩﺭ ﺍﻟﺘﺸﺮﻳﻊ ﻟﻠﻤﺠﺘﻤﻊ)‪.(200‬‬

‫‪(3) _ Alfred R. Rubin, /,The International Personality Of Malays Peninsular : A Study International‬‬
‫‪Law Of Imperialism pp.6,William R.Roff 1976,The Origin Malay Nationalism,pp.7‬‬
‫‪(197)- Liaw Yock Fang 1976,Undang-Undang Melaka , pp.muqaddimah‬‬
‫‪(198)- Ibid ,Muqaddimah‬‬
‫‪(199)-Ahmad Ibrahim dan Ahilemah Joned 1992 Sistem Undang-Undang Di Malaysia, pp.10‬‬
‫‪(200)- Yusuf Iskandar dan Abd Rahman Kaeh 1978, Sejarah Melayu ,PP. 67-68‬‬
‫ﺍﺑﻨﻮﻝ ﻋﺰﱄ ﺇﺑﺮﺍﻫﻴﻢ ‪89 -‬‬

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

‫‪(201)- Winsted R.O 1966,Malaya And Its History, London,Pp.100 - Winsted R.O 1950, The Malays,‬‬
‫‪,P.100‬‬
‫‪(202)- Abdul Hamid Omar 1994,The Judiciary in Malaysia,pp.2‬‬
‫‪(203)- Liaw Yock Pang (Ed) 1976, Undang-Undang Melaka, Fasal 0.1, Pp.62‬‬
‫‪(204)-‬‬ ‫‪Mohd Yusuf Hashim (T.Th) Islam Dan Sejarah Perundangan Melaka,Dalam Islam Di‬‬
‫‪Malaysia,Pp.5-6.Abdul Halim El Muhammady,Peranan Pusat Pengajian Tinggi kearah perlaksanaan‬‬
‫‪undang-undang Islam di Malaysia,pp.105‬‬
‫‪(205)-‬‬ ‫‪Mohd Yusuf Hashim (T.Th) Islam Dan Sejarah Perundangan Melaka,Dalam Islam Di‬‬
‫‪Malaysia,pp.5-6‬‬
 ‫‪ISoIT‬‬ ‫‪- 90‬‬

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

‫‪(206) _ Ahmad Ibrahim dan Ahilemah Joned,Sistem Undang-undang di Malaysia,pp.12‬‬

‫ﳌﺎﻟﻴﺰﻳﺎ‪(207).‬‬ ‫ﻫﺬﻩ ﺍﻟﺪﻭﻳﻼﺕ ﺑﻌﺪ ﺗﻜﻮﻳﻦ ﺍﲢﺎﺩ ﻣﺎﻟﻴﺰﻳﺎ ﺃﺻﺒﺤﺖ ﻭﻻﻳﺎﺕ‬
‫‪(208)- Abdullah Alwi,Perlaksanaan Undang-undang Islam di negeri-negeri Malaysia,pp.91,Ahmad‬‬
‫‪Ibrahim dan Ahilemah Joned,Sistem Undang-Undang Di Malaysia , Pp.13‬‬
‫‪(209) - Ahmad Ibrahim dan Ahilemah Joned,Sistem Undang-Undang Di Malaysia,pp.13‬‬
‫)‪ -(210‬ﻭﻫﻲ ﻧﻮﻉ ﺍﻟﻌﻤﻠﺔ ﺍﻟﱪﺗﻐﺎﻟﻴﺔ ﺁﻧﺬﺍﻙ‬
‫ﺍﺑﻨﻮﻝ ﻋﺰﱄ ﺇﺑﺮﺍﻫﻴﻢ ‪91 -‬‬

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

‫‪(211) - Ahmad Ibrahim dan Ahilemah Joned,Sistem Undang-Undang Di Malaysia,Pp. 14‬‬

‫‪(212) - Ibid,Pp. 15‬‬
‫‪(213) - Abdul Hamid Omar 1994,The Judiciary in Malaysia,pp.12‬‬
 ISoIT - 92

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

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

‫ﺍﺑﻨﻮﻝ ﻋﺰﱄ ﺇﺑﺮﺍﻫﻴﻢ‬

‫ﳏﻤﺪ ﺣﺴﻦ ﺇﺑﺮﺍﻫﻴﻢ‬
‫ﺭﺿﻮﺍﻥ ﻧﻮﺭﺩﻳﻦ‬
Fakulti Pengajian Islam
Universiti Kebangsaan Malaysia
43600 Bangi
Selangor
 ‫ﺃﺛﺮ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﻓﻬﻢ ﺍﻹﺳﻼﻡ‬

‫ﳏﻤﻮﺩ ﳏﻤﺪ ﻋﻠﻲ‬

‫ﻣﻠﺨﺺ ﲝﺚ‬
‫ﺗﺘﻨﺎﻭﻝ ﻫﺬﻩ ﺍﻟﻮﺭﻗﺔ ﺍﻟﺒﺤﺜﻴﺔ ﻣﻮﺿﻮﻉ )ﺃﺛﺮ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﻓﻬﻢ ﺍﻹﺳﻼﻡ( ﻭﺗﻜﻤﻦ ﺃﳘﻴﺔ ﺍﻟﺪﺭﺍﺳـﺔ‬
‫ﰲ ﺃﻥ ﻋﻠﻮﻡ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﺮﺗﺒﻄﺔ ﺍﺭﺗﺒﺎﻃﹰﺎ ﻭﺛﻴﻘﹰﺎ ﺑﻌﻠﻮﻡ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ؛ ﺇﱃ ﺩﺭﺟﺔ ﻳﺘﻌﺬﺭ ﻣﻌﻬﺎ ﻓﻬﻢ‬
‫ﺃﺣﻜﺎﻡ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﲟﻌﺰ ﹴﻝ ﻋﻦ ﺍﻹﳌﺎﻡ ﺑﻘﻮﺍﻋﺪ ﺍﻟﻠﻐﺔ‪ ،‬ﻭﻓﻬـﻢ ﺃﺳـﺎﻟﻴﺒﻬﺎ ﻭﺩﻻﻻﺕ ﻋﺒﺎﺭﺍ‪‬ـﺎ‪،‬‬
‫ﻭﻣﻔﺮﺩﺍ‪‬ﺎ‪ ،‬ﻭﺗﺮﺍﻛﻴﺒﻬﺎ‪.‬‬
‫ﻭﺑﺬﻟﻚ ﺗﺸﻜﱢﻞ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺑﻮﺻﻔﻬﺎ ﻟﻐﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻭﺍﻟﻔﻜﺮ ﻭﺍﻟﺘﺮﺍﺙ ﺍﻹﺳﻼﻣﻲ؛ ﻋﻨـﺼﺮﹰﺍ‬
‫ﺃﺳﺎﺳﻴﹰﺎ ﻟﻔﻬﻢ ﻣﻘﺎﺻﺪ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻣﻌﺮﻓﺔ ﺃﺣﻜﺎﻣﻪ ﺍﻟـﺸﺮﻋﻴﺔ؛ ﻭﳍـﺬﻩ ﺍﳋﺎﺻـﻴﺔ ‪-‬ﺧﺎﺻـﻴﺔﺍﺭﺗﺒﺎﻃﻬﺎ‬
‫ﺑﺎﻹﺳﻼﻡ‪-‬ﺳﺎﺭﺕ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺃﱏ ﺳﺎﺭ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻭﺟﺪﺕ ﰲ ﺃﻱ ﻣﻜﺎﻥ ﻧﻄﻖ ﺃﻫﻠﻪ ﻛﻠﻤﺔ ﺍﻟﺘﻮﺣﻴﺪ‪.‬‬
‫ﻭﺃﺻﺒﺤﺖ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺳﻴﻠﺔ ﺣﺘﻤﻴﺔ ﻟﻔﻬﻢ ﻛﺘﺎﺏ ﺍﷲ ﻭﺳﻨﺔ ﻧﺒﻴﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﹼﻢ‪ ،‬ﻭﺍﻷﺣﻜـﺎﻡ‬
‫ﺍﻟﺸﺮﻋﻴﺔ ﺍﳌﺴﺘﻨﺒﻄﺔ ﻣﻨﻬﻤﺎ‪ ،‬ﻭﻣﻦ ﱠﰒ ﺃﺻﺒﺢ ﺍﻻﻫﺘﻤﺎﻡ ﺑﺎﻟﻌﺮﺑﻴﺔ ﺟﺰﺀﹰﺍ ﻣﻦ ﺍﻻﻫﺘﻤﺎﻡ ﺑﺎﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭﻫﺬﺍ ﻫـﻮ‬
‫ﺍﻟﺬﻱ ﺣﺪﺍ ﺑﺎﳌﺴﻠﻤﲔ ‪ -‬ﻣﻨﺬ ﺍﻟﻌﺼﻮﺭ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻷﻭﱃ ‪ -‬ﻟﻼﻫﺘﻤﺎﻡ ‪‬ﺬﻩ ﺍﻟﻠﻐﺔ ﻭﻟﻠﺨﻮﺽ ﰲ ﻓﻨﻮ‪‬ﺎ‬
‫ﻭﺁﺩﺍ‪‬ﺎ‪ .‬ﻭﻣ‪‬ﻦ ﺧﻼﻝ ﺍﳌﻨﻬﺞ ﺍﻟﻮﺻﻔﻲ ﺍﻟﺘﺤﻠﻴﻠﻲ ﺗﱪﺯ ﺍﻟﺪﺭﺍﺳﺔ ﺃﺛﺮ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﻓﻬﻢ ﺍﻹﺳﻼﻡ‪ ،.‬ﺣﻴﺚ‬
‫ﺗﻌﺘﻤﺪ ﻣﺒﺎﺣﺚ ﺍﻷﻟﻔﺎﻅ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﻋﻠﻰ ﺍﳌﺒﺎﺣﺚ ﺍﻟﻠﻐﻮﻳﺔ‪ ،‬ﻭﺑﺬﻟﻚ ﺗﺮﺗﺒﻂ ﺍﻷﺣﻜـﺎﻡ‬
‫ﺍﻟﻔﻘﻬﻴﺔ ﺑﺎﳌﺴﺎﺋﻞ ﺍﻟﻠﻐﻮﻳﺔ ﻣﺜﻞ‪ :‬ﺍﻻﺷﺘﺮﺍﻙ ﻭﺍﻟﺘﻀﺎﺩ؛ ﻭﺍﻟﻌﻤﻮﻡ ﻭﺍﳋﺼﻮﺹ؛ ﻭﺍﻹﻃﻼﻕ ﻭﺍﻟﺘﻘﻴﻴﺪ‪.‬ﻛﻤﺎ ﺗ‪‬ﻌ ‪‬ﺪ‬
‫ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺣﺠ ﹰﺔ ﻣﻦ ﺃﻗﻮﻯ ﺍﳊﺠﺞ ﰲ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻭﻓﻬﻢ ﺃﺣﺎﺩﻳﺚ ﺍﳌﺼﻄﻔﻰ ﺻـﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ‪.‬ﻭﺗﱪﺯ ﺍﻟﺪﺭﺍﺳﺔ ﺃﺛﺮ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﻓﻬﻢ ﺍﻹﺳﻼﻡ ﺑﺄﺻﻮﻟﻪ ﻭﻓﺮﻭﻋﻪ‪.‬‬
‫ﳏﻤﻮﺩ ﳏﻤﺪ ﻋﻠﻲ ‪95 -‬‬

‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺃﺛﺮ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﻓﻬﻢ ﺍﻹﺳﻼﻡ‬

‫ﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻱ ﺃﻛﺮﻣﻨﺎ ﺑﻨﻌﻤﺔ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺷﺮ‪‬ﻑ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﲜﻌﻠﻬﺎ ﻟﻐﺔ ﺍﻟﺘﺸﺮﻳﻊ ﻟﻸﺣﻜـﺎﻡ‪،‬‬
‫ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺳﻴﺪ ﺍﳋﻠﻖ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ‪ ،‬ﺍﻟﺬﻱ ﺧﺼ‪‬ﻪ ﺍﷲ ﲞﲑ ﺍﻟﻜﻼﻡ ﻓﺄﺯﺍﻝ ﺑﻪ‬
‫ﻋﻦ ﺍﻟﻨ‪‬ﺎﺱ ﺍﳊﹸﺠﺐ ﻭﺍﻷﻭﻫﺎﻡ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺍﻟﺬﻳﻦ ﺗﻔﻘﻬﻮﺍ ﰲ ﺍﻟﺪﻳﻦ ﺑﺘﻔﻘﻬﻬﻢ ﺑﻠﻐـﺔ ﺍﻟﻘـﺮﺁﻥ‪،‬‬
‫ﻓﻜﺎﻧﻮﺍ ﺑﻪ ﺍﳍﺪﺍﺓ ﺍﻷﻋﻼﻡ‪ .‬ﺃﻣﺎ ﺑﻌﺪ‪:‬‬
‫ﻓ‪‬ﺘ ‪‬ﻌﺪ‪ ‬ﺍﻟﻠﻐﺔ ﺑﺸﻜﻞ ﻋﺎﻡ ﺃﻋﻈﻢ ﺇﳒﺎﺯ ﺑﺸﺮﻱ ﻋﻠﻰ ﻇﻬﺮ ﺍﻷﺭﺽ‪ ،‬ﻭﻟﻮﻻ ﺍﻟﻠﻐﺔ ﻣﺎ ﻗﺎﻣﺖ ﻟﻺﻧـﺴﺎﻥ‬
‫ﺣﻀﺎﺭﺓ‪ ،‬ﻭﻻ ﻧﺸﺄﺕ ﻣﺪﻧﻴﺔ‪ ،‬ﻭﻟﻘﺪ ﻭﻗﺮ ﰲ ﺃﺫﻫﺎﻥ ﺍﻟﻨﺎﺱ ﻣﻨﺬ ﺍﻟﻘﺪﱘ ﺗﻘﺪﻳﺲ ﺍﻟﻠﻐﺔ ﻭﺇﻋﻈـﺎﻡ ﺷـﺄ‪‬ﺎ‪،‬‬
‫ﻭﺑﻠﻐﺖ ﺍﻟﻘﺪﺍﺳﺔ ﻋﻨﺪ ﺍﻟﺸﻌﻮﺏ ﺍﻟﺒﺪﺍﺋﻴﺔ‪ ،‬ﺃﻥ ﺍﺭﺗﺒﻄﺖ ﺍﻟﻠﻐﺔ ﻋﻨﺪﻫﻢ ﺑﺘﺄﺛﲑ ﺍﻟﻠﻔﻆ ﻭﺳـﺤﺮ ﺍﻟﻜﻠﻤـﺔ‪،‬‬
‫ﻭﺍﺧﺘﻠﻂ ﺍﻻﺳﻢ ﺑﺎﳌﺴﻤﻰ ﰲ ﻋﻘﻴﺪﺓ ﻫﺬﻩ ﺍﻷﻗﻮﺍﻡ‪.‬‬
‫ﻭﻗﺪ ﺃﺩﺭﻙ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺍﻟﻌﺼﺮ ﺍﳊﺪﻳﺚ‪ ،‬ﻋﻼﻗﺔ ﺍﻟﻠﻐﺔ ﺑﺎ‪‬ﺘﻤﻊ ﺍﻟﺬﻱ ﺗﻌﻴﺶ ﻓﻴﻪ ﻭﻣﺪﻯ ﺗﺄﺛﺮﻫﺎ ﺑـﻪ‬
‫ﻭﺗﺄﺛﲑﻫﺎ ﻋﻠﻴﻪ‪ ،‬ﻛﻤﺎ ﻋﺮﻓﻮﺍ ﺍﻟﺼﻠﺔ ﺍﻟﻘﺎﺋﻤﺔ ﺑﲔ ﺍﻟﻠﻐﺔ ﻭﺍﻟﻨﻔﺲ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﻭﺗﻠﻮ‪‬ﺎ ﺑـﺄﻟﻮﺍﻥ ﺍﻻﻧﻔﻌـﺎﻻﺕ‬
‫ﻭﺍﻟﻌﻮﺍﻃﻒ ﺍﻟﻮﺟﺪﺍﻧﻴﺔ ﻟﺪﻯ ﺑﲏ ﺍﻟﺒﺸﺮ‪.‬‬
‫ﺃﻣﺎ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻓﻬﻲ ﻟﻐﺔ ﻛﺘﺎﺏ ﺍﷲ ﺍ‪‬ﻴﺪ "ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜـﺮﱘ" ﻭﻭﻋـﺎﺀ ﺷـﺮﻳﻌﺘﻨﺎ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﺴﻤﺤﺔ‪ ،‬ﻭ ‪‬ﺳﺠﹺﻞ ﺗﺮﺍﺛﻨﺎ ﺍﻹﻧﺴﺎﱐ ﺍﻟﻌﺮﻳﻖ‪ ،‬ﻭﺩﻋﺎﻣﺔ ﻛﱪﻯ ﻣﻦ ﺩﻋﺎﻣﺎﺕ ﻭﺣﺪﺗﻨﺎ ﺍﻹﺳﻼﻣﻴﺔ‬
‫ﺍﳌﻨﺸﻮﺩﺓ‪.‬‬

‫ﻭﺍﻟﻠﻐﺔ ﺗﺘﺮﻙ ﺃﺛﺮﹰﺍ ﺣﻴﻮﻳﹰﺎ ﰲ ﻧﻔﻮﺱ ﻣﺘﺤﺪﺛﻴﻬﺎ‪ ،‬ﻭﺫﻟﻚ ﲟﺎ ﺗﺆﺩﻳﻪ ﻣ‪‬ﻦ ﻭﻇﺎﺋﻒ‪ ،‬ﻭﲟﺎ ﺗﻘﻮﻡ ﺑﻪ ﻣ‪‬ﻦ ﺭﺑﻂ‬
‫ﺍﻟﺘﻌﺒﲑ ﺑﺎﻟﺘﻔﻜﲑ ‪.‬ﻭﻗﺪ ﺃﺷﺎﺭ ﺇﱃ ﺫﻟﻚ ﺍﺑﻦ ﺟﲏ ﻋﻨﺪ ﺗﻌﺮﻳﻔﻪ ﻟﻠﻐﺔ‪ ،‬ﻓﻘﺎﻝ " ‪:‬ﺣﺪ ﺍﻟﻠﻐﺔ ﺃﺻﻮﺍﺕ ﻳ‪‬ﻌﺒ‪‬ﺮ ‪‬ـﺎ‬
‫ﻛﻞﱡ ﻗﻮ ﹴﻡ ﻋﻦ ﺃﻏﺮﺍﺿﻬﻢ "ﻭﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﳌﺎ ﺑﻠﻐﺖ ﺍﳌﺴﺘﻮﻯ ﺍﻟﺮﺍﻗﻲ ﻣ‪‬ﻦ ﺍﻟﻨﻀﺞ ﻭﺍﻻﻛﺘﻤﺎﻝ‪ ،‬ﺍﺧﺘﺎﺭﻫﺎ ﺍﷲ‬
‫ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻟﺘ‪‬ﻌ‪‬ﺒ ‪‬ﺮ ﻋﻦ ﺭﻭﺡ ﺍﻹﺳﻼﻡ ﻭﺗﻜﻮﻥ ﻭﹺﻋﺎ ًﺀ ﳊﻀﺎﺭﺗﻪ ‪.‬ﻓﺎﺭﺗﻘﺖ ﺑﺬﻟﻚ ﻣ‪‬ﻦ ﻟﻐﺔ ﻓﺨﺮ ﻭﻣﺪﺡ‬
‫ﻭﻏﺰﻝ‪ ،‬ﻭﺃﻏﺮﺍﺽ ﺃﺧﺮﻯ ﺳﺎﺫﺟﺔ؛ ﺇﱃ ﻟﻐﺔ ﺣﻀﺎﺭﺓ ﻭﻋﻠﻢ ‪.‬ﻭﻣﻨﺬﺋ ‪‬ﺬ ﺃﺿﺤﺖ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺍﻟﻠﻐﺔ‬
‫ﻕ ﻻ ﺍﻧﻔﺼﺎﻡ ﻟﻪ؛ ﲝﻴﺚ ﻻ ﳝﻜﻦ ﺗﺼﻮﺭ ﺃﺣﺪﳘﺎ ﺑﺪﻭﻥ ﺍﻵﺧﺮ ‪.‬ﻭﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻫﻮ‬ ‫ﺍﻟﻌﺮﺑﻴﺔ ﻣﺘﺼﻠﺘﲔ ﺑﻮﺛﺎ ﹴ‬
‫ﺍﳌﺼﺪﺭ ﺍﻷﻭﻝ ﻟﻠﺘﺸﺮﻳﻊ‪ ،‬ﻭﳝﺜﱢﻞ ﺍﳌﻌﺠﺰﺓ ﺍﳋﺎﻟﺪﺓ ﰲ ﺑﻼﻏﺔ ﻫﺬﻩ ﺍﻟﻠﻐﺔ ﻭﻓﺼﺎﺣﺘﻬﺎ‪ ،‬ﻭﻗﺪ ﺃﺷﺎﺭ ﺍﻟﻘـﺮﺁﻥ‬
‫ﺍﻟﻜﺮﱘ ﺇﱃ ﻧﺰﻭﻝ ﺍﻟﻘﺮﺁﻥ ‪‬ﺬﻩ ﺍﻟﻠﻐﺔ ﰲ ﺇﺣﺪىﻌﺸﺮﺓ ﺁﻳﺔ ﻛﻘﻮﻟﻪ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ " ‪:‬ﻭﺇﻧ‪‬ـﻪ ﻟﺘﱰﻳـﻞ ﺭﺏ‬
‫ﺍﻟﻌﺎﳌﲔ ﻧﺰﻝ ﺑﻪ ﺍﻟﺮﻭﺡ ﺍﻷﻣﲔ ﻋﻠﻰ ﻗﻠﺒﻚ ﻟﺘﻜﻮﻥ ﻣ‪‬ﻦ ﺍﳌﻨـﺬ‪‬ﺭﻳﻦ ﺑﻠـﺴﺎ ‪‬ﻥ ﻋـﺮﰊ ﻣ‪‬ـﺒﲔ "ﺳـﻮﺭﺓ‬
‫ﺍﻟﺸﻌﺮﺍﺀ‪،‬ﺍﻵﻳﺔ ‪: 192-195.‬ﻭﻗﻮﻟﻪ "ﺇﻧ‪‬ﺎﺃﻧﺰﻟﻨﺎﻩ ﻗﹸﺮﺁﻧﹰﺎ ﻋﺮﺑﻴﹰﺎ ﻟﻌﻠﻜﻢ ﺗﻌﻘﻠﻮﻥ "ﺳﻮﺭﺓ ﻳﻮﺳﻒ‪ ،‬ﺍﻵﻳﺔ ‪: 2.‬ﻭﻗﻮﻟﻪ‬
 ‫‪ISoIT‬‬ ‫‪- 96‬‬

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

‫‪ 214‬ﻭﺗﺪﺑ‪‬ﺮ ﺃﻳﻀﹰﺎ ﺍﻵﻳﺎﺕ‪ 3 :‬ﻭ‪ 44‬ﻣﻦ ﺳﻮﺭﺓ ﻓﺼ‪‬ﻠﺖ‪ ،‬ﻭ‪ 37‬ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﺮﻋﺪ‪ ،‬ﻭ‪ 112‬ﻣﻦ ﺳﻮﺭﺓ ﻃـﻪ‪ ،‬ﻭ‪28‬‬
‫ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﺰﻣﺮ‪ ،‬ﻭ‪ 7‬ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﺸﻮﺭﻯ‪ ،‬ﻭ‪ 3‬ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﺰﺧﺮﻑ‪ ،‬ﻭ‪ 12‬ﻣﻦ ﺳﻮﺭﺓ ﺍﻷﺣﻘﺎﻑ‪.‬‬
‫‪ 215‬ﺍﻧﻈﺮ ﺍﺑﻦ ﺟﲏ‪ ،‬ﺃﺑﻮ ﺍﻟﻔﺘﺢ ﻋﺜﻤﺎﻥ‪ ،‬ﺍﳋﺼﺎﺋﺺ‪ .‬ﲢﻘﻴﻖ‪ ،‬ﳏﻤﺪ ﻋﻠﻲ ﺍﻟﻨﺠﺎﺭ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘـﺎﺏ ﺍﻟﻌـﺮﰊ‪،‬‬
‫‪1995‬ﻡ‪.33 /1 ،‬‬
‫‪ 216‬ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﳏﻤﺪ ﺑﻦ ﺇﺩﺭﻳﺲ‪ ،‬ﺍﻟﺮﺳﺎﻟﺔ‪.‬ﺷﺮﺡ ﻭﲢﻘﻴﻖ‪ ،‬ﺃﲪﺪ ﳏﻤﺪﺷﺎﻛﺮ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﺍﳌﻜﺘﺒﺔ ﺍﻟﻌﻠﻤﻴـﺔ‪ ،‬ﺑـﺪﻭﻥ‬
‫ﺗﺎﺭﻳﺦ‪ ،‬ﺹ‪ .42‬ﻭﻛﺬﻟﻚ‪ ،‬ﻣﻌﺒﺪﻱ‪ ،‬ﳏﻤﺪ ﺑﺪﺭ‪ ،‬ﻋﻼﻗﺔ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺍﻷﺭﺩﻥ‪1994،‬ﻡ‪ ،‬ﻧﺸﺮ ﺍﳌﻌﻬﺪ‬
‫ﺍﻟﻌﺎﳌﻲ ﻟﻠﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ‪،‬ﺹ‪.529‬‬
‫‪ 217‬ﺍﻧﻈﺮ‪ ،‬ﺍﻟﻐﺰﺍﱄ‪ ،‬ﺃﺑﻮ ﺣﺎﻣﺪ‪ ،‬ﺍﳌﻨﺨﻮﻝ‪،‬ﺹ ‪.463‬‬
‫ﳏﻤﻮﺩ ﳏﻤﺪ ﻋﻠﻲ ‪97 -‬‬

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

‫‪ 218‬ﺍﻧﻈﺮﺍﻟﺴﻌﺪﻱ‪،‬ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ‪،‬ﻋﻼﻗﺔ ﺍﻟﺸﺮﻳﻌﺔ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺍﻷﺭﺩﻥ‪1994 ،‬ﻡ ﻧﺸﺮ ﺍﳌﻌﻬـﺪ ﺍﻟﻌـﺎﳌﻲ ﻟﻠﻔﻜـﺮ‬
‫ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺹ‪ ،228‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪ .‬ﻭ ﺷﺮﺡ ﺍﳌﻔﺼ‪‬ﻞ ﻻﺑﻦ ﻳﻌﻴﺶ‪8/1 ،‬‬
‫ﺪ ﻣﻦ ﺍﻟﺘﻔﺎﺻﻴﻞ ﺭﺍﺟﻊ‪ ،‬ﺍﻟﻨﺤﻮﻱ‪ ،‬ﻋﺪﻧﺎﻥ ﻋﻠﻲ ﺭﺿﺎ‪ ،‬ﳌﺎﺫﺍ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ؟ ﰲ ﻣﻮﻗﻊ‪www. Alnahwi.com:‬‬
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‫ﺃﺛﺮ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﻣﺼﺎﺩﺭ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‪:‬‬

‫ﺍﺭﺗﺒﻄﺖ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺑﺎﻹﺳﻼﻡ ﺍﳊﻨﻴﻒ ﺍﺭﺗﺒﺎﻃﹰﺎ ﻭﺛﻴﻘﹰﺎ ﻥ ﻭﺫﻟﻚ ﻟﻼﻋﺘﺒﺎﺭﺍﺕ ﺍﻟﺘﺎﻟﻴﺔ‪-:‬‬
‫‪ -1‬ﺍﳌﺼﺪﺭ ﺍﻟﺘﺸﺮﻳﻌﻲ ﺍﻷﻭﻝ ﻟﻺﺳﻼﻡ ﻫﻮ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻭﻗﺪ ﻧﺰﻝ ﺑﻪ ﺍﻟﺮﻭﺡ ﺍﻷﻣﲔ ﻋﻠﻰ ﻗﻠﺐ‬
‫ﺍﻟﺮﺳﻮﻝ ﺍﳊﻜﻴﻢ‪ ،‬ﺑﻠﺴﺎﻥ ﻋﺮﰊ ﻣﺒﲔ‪.‬‬
‫‪ -2‬ﻭﺗﻌﺪ ﺍﻟﺴﻨﺔ ﺍﳌﻄﻬﺮﺓ ﺍﳌﺼﺪﺭ ﺍﻟﺜﺎﱐ ﻟﻠﺘﺸﺮﻳﻊ‪ ،‬ﻭﻫﻲ ﺃﻳﻀﹰﺎ ﺑﻠﺴﺎ ‪‬ﻥ ﻋﺮﰊ ﻣﺒﲔ‪ ،‬ﻟـﺴﺎﻥ ﺍﻟـﻨﱯ‬
‫ﺚ ﺭﲪﺔ ﻟﻠﻌﺎﳌﲔ‪.‬‬
‫ﺍﻷﻣﻲ ﺍﻟﺬﻱ ﺑ‪ ‬ﻌ ﹶ‬
‫‪ -3‬ﻭﺍﳌﺴﻠﻤﻮﻥ ﻳﻨﺘﺰﻋﻮﻥ ﻣﻦ ﻫﺬﻳﻦ ﺍﳌﺼﺪﺭﻳﻦ ﺍﻷﺣﻜﺎ ‪‬ﻡ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﺍﳌﺘﻀﻤﻨﺔ ﺳﻌﺎﺩ‪‬ﻢ ﰲ ﺍﻟـﺪﻧﻴﺎ‬
‫ﻭﺍﻵﺧﺮﺓ‪ .‬ﻭﻻ ﻳﻜﻮﻥ ﻓﻬﻢ ﺍﻷﺣﻜﺎﻡ ﺻﺤﻴﺤﹰﺎ ﺇﻻ ﺭ‪ ‬ﻭ ‪‬ﻋ ‪‬ﻲ ﻓﻴﻪ ﻣﻘﺘﻀﻰ ﺃﺳﺎﻟﻴﺐ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﻃـﺮﻕ‬
‫ﺍﻟﺪﻻﻟﺔ ﻓﻴﻬﺎ‪ ،‬ﻭﻣﺎ ﺗﺘﻀﻤﻨﻪ ﺃﻟﻔﺎﻇﻬﺎ ‪ -‬ﻣﻔﺮﺩﺓ ﻭﻣﺮﻛﺒﺔ ‪ -‬ﻣﻦ ﻣﻌﺎ ‪‬ﻥ‪.‬‬
‫ﻭﳍﺬﻩ ﺍﻟﻐﺎﻳﺔ ﺍﻟﺴﺎﻣﻴﺔ ‪ -‬ﻓﻬﻢ ﺍﻹﺳﻼﻡ ‪ -‬ﺃﻗﺒﻞ ﺍﳌﺴﻠﻤﻮﻥ ﻋﻠﻰ ﺗﻌﻠﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺑﺮﻏﺒﺔ ﻭﳍﻔـﺔ‪،‬‬
‫ﻷ‪‬ﺎ ﺍﻷﺩﺍﺓ ﺍﳌﻮﺻﻠﺔ ﺇﱃ ﻗﺮﺍﺀﺓ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻗﺮﺍﺀﺓ ﺳﻠﻴﻤﺔ ﻣﻦ ﺍﻟﻠﺤﻦ‪.‬‬
‫ﻭﻻ ﺳﻴﻤﺎ ﺃﻥ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﺳﻌﺔ ﺍﻷﻟﻔﺎﻅ ﻭﺍﳌﻌﺎﱐ‪ ،‬ﻭﻣﺘﻌﺪﺩﺓ ﺍﻷﺳﺎﻟﻴﺐ ﰲ ﳐﺎﻃﺒﺔ ﺍﻟﻘﻠـﺐ ﻭﺍﻟﻌﻘـﻞ‪،‬‬
‫ﻓﻔﻴﻬﺎ ﺍﳌﺸﺘﺮﻙ ﺍﻟﺬﻱ ﳛﻤﻞ ﺃﻛﺜﺮ ﻣﻦ ﻣﻌﲎ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﺫﻟﻚ ﰲ ﺍﳌﻔﺮﺩﺍﺕ ﺃﻭ ﺍﻟﺘﺮﺍﻛﻴـﺐ‪ ،‬ﻭﺳـﻮﺍﺀ‬
‫ﻛﺎﻧﺖ ﺍﳌﻌﺎﱐ ﻣﺘﻀﺎﺩﺓ ﺃﻭ ﻏﲑ ﻣﺘﻀﺎﺩﺓ‪ ،‬ﻭﻓﻴﻬﺎ ﺍﻟﺘﻌﺒﲑ ﺍﻟﺪﻗﻴﻖ ﺍﻟﺬﻱ ﻻ ﳛﺘﻤﻞ ﺇﻻ ﻣﻌﲎ ﻭﺍﺣﺪ‪ ،‬ﻭﻓﻴﻬـﺎ‬
‫ﺍﻟﺘﻌﺒﲑ ﺍﳌﺮﻥ ﺍﻟﻔﻀﻔﺎﺽ ﺍﻟﺬﻱ ﺗﺘﻌﺪﺩ ﺍﺣﺘﻤﺎﻻﺗﻪ ﻟﺴﺒﺐ ﺃﻭ ﻵﺧﺮ‪ ،‬ﻭﻓﻴﻬﺎ ﻣﺎﻳﺪﻝ ﻋﻠﻰ ﺍﳌﺮﺍﺩ ﺑـﺎﳌﻨﻄﻮﻕ‪،‬‬
‫ﻭﻣﺎ ﻳﺪﻝ ﺑﺎﳌﻔﻬﻮﻡ‪ ،‬ﻭﻓﻴﻬﺎ ﺍﻟﻌﺎﻡ ﻭﺍﳋﺎﺹ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ ﳑﺎ ﳛﺘﺎﺝ ﺇﱃ ﻓﻬﻢ ﻭﺇﺗﻘﺎﻥ‪ ،‬ﻓﻬﻲ ﺃﻭﺳـﻊ ﻣـﻦ‬
‫ﻏﲑﻫﺎ ﻭﺃﻓﺼﺢ‪.‬‬
‫ﻭﻗﺪ ﺍﻗﺘﻀﺖ ﺣﻜﻤﺔ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﺃﺣﻜﺎﻡ ﺍﻹﺳـﻼﻡ‪ ،‬ﺍﳌﻨـﺼﻮﺹ ﻋﻠﻴـﻪ‪،‬‬
‫ﻭﺍﳌﺴﻜﻮﺕ ﻋﻨﻪ‪ ،‬ﺍﳌﺘﺮﻭﻙ ﻻﺳﺘﻨﺒﺎﻁ ﺍ‪‬ﺘﻬﺪﻳﻦ ﻋﻠﻰ ﺿﻮﺀ ﺍﳌﻨﺼﻮﺹ ﻋﻠﻴﻪ‪ .‬ﻛﻤﺎ ﺍﻗﺘﻀﺖ ﺣﻜﻤﺘﻪ ﺗﻌﺎﱃ‬
‫ﺃﻥ ﻳﻜﻮﻥ ﰲ ﺍﳌﻨﺼﻮﺹ ﻋﻠﻴﻪ ﺍﶈﻜﻤﺎﺕ ﻭﺍﳌﺘﺸﺎ‪‬ﺎﺕ ﻭﺍﻟﻘﻄﻌﻴﺎﺕ ﻭﺍﻟﻈﻨﻴﺎﺕ‪ ،‬ﳑﺎ ﳛﺘﻤﻞ ﻭﺟﻬـﲔ ﺃﻭ‬
‫ﺃﻛﺜﺮ‪ ،‬ﻭﺍ‪‬ﻤﻞ ﻭﺍﳌﻔﺴ‪‬ﺮ‪ ،‬ﻭﺍﳌﹸﻄﻠﻖ ﻭﺍﳌﹸﻘﻴ‪‬ﺪ؛ ﻭﺍﻟﺼﺮﻳﺢ ﻭﺍﳌﺆﻭﻝ‪ ،‬ﻭﻣﺎ ﻳ‪‬ﻔﻬﻢ ﻣﻦ ﻋﺒﺎﺭﺓ ﺍﻟﻨﺺ‪ ،‬ﻭﻣﺎ ﻳ‪‬ﻔﻬﻢ‬
‫ﻣﻦ ﺇﺷﺎﺭﺗﻪ ﻭﰲ ﻛﻞ ﺫﻟﻚ ﻣﺎ ﺩﻻﻟﺘﻪ ﻗﻄﻌﻴﺔ‪ ،‬ﻭﻣﺎ ﺩﻻﻟﺘﻪ ﳏﺘﻤﻠﺔ‪ ،‬ﺭﺍﺟﺤﺔ ﺃﻭ ﻣﺮﺟﻮﺣﺔ‪.‬‬
‫ﺗﻔﺎﻋﻞ ﺍﻟﻠﻐﺔ ﻣﻊ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ‪:‬‬
‫ﻭﺍﻟﺘﻔﺎﻋﻞ ﺑﲔ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻭﻋﻠﻮﻡ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻗﺪﱘ‪ ،‬ﻧﺒﺘﺖ ﺟﺬﻭﺭﻩ ﰲ ﺧﲑ ﺍﻟﻘﺮﻭﻥ‪ ،‬ﻭﻻ ﺗﺰﺍﻝ‬
‫ﲤﺘﺪ ﺇﱃ ﻳﻮﻣﻨﺎ ﻫﺬﺍ‪ ،‬ﻭﻗﺪ ﻋ‪‬ﹺﻨ ‪‬ﻲ ﻋﻠﻤﺎﺀ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﺑﺎﺳﺘﻘﺮﺍﺀ ﺍﻷﺳﺎﻟﻴﺐ ﺍﻟﻌﺮﺑﻴﺔ ﻭﻋﺒﺎﺭﺍ‪‬ـﺎ‬
‫ﻭﻣﻔﺮﺩﺍ‪‬ﺎ‪ ،‬ﻭﺍﺳﺘﻤﺪﻭﺍ ﻣﻦ ﻫﺬﺍ ﺍﻻﺳﺘﻘﺮﺍﺀ ﻭﳑﺎﻗﺮﺭﻩ ﻋﻠﻤﺎﺀ ﺍﻟﻠﻐﺔ ﺃﻳﻀﹰﺎ ﻗﻮﺍﻋـﺪ ﻭﺿـﻮﺍﺑﻂ‪ ،‬ﻳ‪‬ﺘﻮﺻ‪‬ـﻞ‬
‫ﲟﺮﺍﻋﺎ‪‬ﺎ ﺇﱃ ﺍﻟﻨﻈﺮ ﺍﻟﺴﻠﻴﻢ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻭﻓﻬﻢ ﺍﻷﺣﻜﺎﻡ ﻣﻨﻬﻤﺎ ﻓﻬﻤﹰﺎ ﺻﺤﻴﺤﹰﺎ ﻳﻄﺎﺑﻖ ﻣﺎ ﻳﻔﻬﻤﻪ‬
‫ﺍﻟﻌﺮﰊ ﺍﻟﺬﻱ ﺟﺎﺀﺕ ﺍﻟﻨﺼﻮﺹ ﺑﻠﻐﺘﻪ‪.‬‬
‫ﻭ ﳑﺎ ﻳﺴﺘﺪﻋﻲ ﻫﺬﺍ ﺍﳌﺴﺘﻮﻯ ﻣﻦ ﺇﺗﻘﺎﻥ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺃ ﱠﻥ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻳﻘﻮﻡ ﻋﻠﻰ ﺩﻋـﺎﻣﺘﲔ‬
‫ﳘﺎ‪ :‬ﻣﺒﺎﺣﺚ ﺍﻻﺳﺘﺪﻻﻝ‪ .‬ﻭﻣﺒﺎﺣﺚ ﺍﻷﻟﻔﺎﻅ‪ .‬ﻭﺗﺘﻨﺎﻭﻝ ﻣﺒﺎﺣﺚ ﺍﻻﺳﺘﺪﻻﻝ ﻛﻴﻔﻴﺔ ﺍﺳـﺘﻨﺒﺎﻁ ﺍﳊﻜـﻢ‬
‫ﺑﺘﺘﺒﻊ ﺍﻟﺪﻟﻴﻞ‪ .‬ﺃﻣﺎ ﻣﺒﺎﺣﺚ ﺍﻷﻟﻔﺎﻅ ﻓﺘﺘﻨﺎﻭﻝ ﺍﻟﻨﻮﺍﺣﻲ ﺍﻟﻠﻐﻮﻳﺔ‪.‬‬
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‫ﻭ ﺗﺄﺳﻴﺴﹰﺎ ﻋﻠﻰ ﺫﻟﻚ ﻗﺮﺭ ﻋﻠﻤﺎﺀ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ ،‬ﺃﻥ ﻣﻦ ﺷﺮﻭﻁ ﺍ‪‬ﺘﻬﺪ ﺃﻥ ﻳﻜﻮﻥ ﻋﺎﳌـﹰﺎ ﺑﺎﻟﻠﻐـﺔ‬
‫ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﺃﺣﻮﺍﳍﺎ ﳏﻴﻄﹰﺎ ﺑﺄﺳﺮﺍﺭﻫﺎ ﻭﻗﻮﺍﻧﻴﻨﻬﺎ‪ ،‬ﻣﻠﻤﹰﺎ ﺇﳌﺎﻣﹰﺎ ﻃ‪‬ﻴﺒﹰﺎ ﺑﺄﺳﺎﻟﻴﺐ ﺍﻟﻌﺮﺏ ﰲ ﺍﻟﻜﻼﻡ ﻟﻴﺘﻮﺻﻞ ﺇﱃ‬
‫ﺇﻳﻀﺎﺡ ﻣﺎ ﻓﻴﻪ ﺧﻔﺎﺀ ﻣﻦ ﺍﻟﻨﺼﻮﺹ‪ ،‬ﻭﺇﱃ ﺭﻓﻊ ﻣﺎ ﻗﺪ ﻳﻈﻬﺮ ﺑﻴﻨﻬﺎ ﻣـﻦ ﺗﻌـﺎﺭﺽ‪ ،‬ﻭﺑـﺬﻟﻚ ﺍﺗﻔـﻖ‬
‫ﺍﻷﺻﻮﻟﻴﻮﻥ ﻋﻠﻰ ﺿﺮﻭﺭﺓ ﻛﻮﻥ ﺍ‪‬ﺘﻬﺪ ﺿﻠﻴﻌﹰﺎ ﺑﺎﻟﻠﻐﺔ ﻭﻋﻠﻮﻣﻬﺎ ﻛﺎﻟﻨﺤﻮ ﻭﺍﻟﺼﺮﻑ ﻭﺍﻟﺒﻼﻏﺔ‪ ،‬ﻣﻄﻠﻌـﹰﺎ‬
‫ﻋﻠﻰ ﻛﻼﻡ ﺍﻟﻌﺮﺏ ﻭﺁﺩﺍﺏ ﺍﻟﻠﻐﺔ ﻭﻣﻘﻄﻮﻋﺎﺕ ﺑﻠﻐﺎﺋﻬﺎ ﻣﻦ ﺷﻌﺮ ﻭﻧﺜﺮ‪ ،‬ﻟﻪ ﺫﻭﻕ ﺳﻠﻴﻢ ﰲ ﻓﻬﻢ ﺃﺳﺎﻟﻴﺒﻬﺎ‬
‫ﻭﺩﻻﻻﺕ ﻋﺒﺎﺭﺍ‪‬ﺎ ﻭﻣﻔﺮﺩﺍ‪‬ﺎ‪ ،‬ﲝﻴﺚ ﻳﺒﻠﻎ ﻓﻴﻬﺎ ﻣﺒﻠﻎ ﺍﻟﻌﺮﰊ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﺃﻭ ﰲ ﺻﺪﺭ ﺍﻹﺳﻼﻡ ﺃﻭ ﺃﺋﻤـﺔ‬
‫ﺍﻟﻠﻐﺔ ﺍﳌﺘﻘﺪﻣﲔ‪ ،‬ﻭﺫﻟﻚ ﺃﻣﺎ ﺑﺎﻟﺴﻠﻴﻘﺔ ﺇﺫﺍ ﻧﺸﺄ ﺑﲔ ﺍﻟﻌﺮﺏ ﻣﺜﻞ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ‪ ،‬ﻭﺍﻟـﺸﺎﻓﻌﻲ ﺭﺿـﻲ ﺍﷲ‬
‫ﻋﻨﻬﻤﺎ‪ ،‬ﺃﻭ ﺑﺄﻥ ﻳﺘﻤﺮﺱ ﰲ ﻫﺬﻩ ﺍﻟﻌﻠﻮﻡ ﺑﺎﻟﺘﻌﻠﻴﻢ ﻭﺍﻻﻛﺘﺴﺎﺏ ﺣﱴ ﻳﻜﻮﻥ ﺣﺎﺫﻗﹰﺎ ﰲ ﻓﻨﻮ‪‬ﺎ ﻭﻋﻠﻮﻣﻬـﺎ‬
‫ﻛﺄﰊ ﺣﻨﻴﻔﺔ‪.‬‬
‫ﻭﻻ ﻳﺘﺄﺗﻰ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻣﻦ ﺍﻟﻨﺼﻮﺹ ﺍﻟﱵ ﻭﺭﺩﺕ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﺇﻻ ﺇﺫﺍ ﻓﻬﻢ‬
‫ﺍﻟﻔﻘﻴﻪ ﺍﻟﻠﻐﺔ ﻛﻤﺎ ﻳﻔﻬﻤﻬﺎ ﺍﻟﻌﺮﰊ ﺍﻟﻘﺢ ﺍﻟﺬﻱ ﻭﺭﺩﺕ ﺑﻠﺴﺎﻧﻪ‪ ،‬ﻭﻋﻠﻰ ﻗﺪﺭ ﻓﻬﻢ ﺍﻟﺒﺎﺣـﺚ ﰲ ﺍﻟـﺸﺮﻳﻌﺔ‬
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‫ﻷﺳﺮﺍﺭ ﺍﻟﺒﻴﺎﻥ ﺍﻟﻌﺮﰊ ﻭﺩﻗﺎﺋﻘﻪ ﺗﻜﻮﻥ ﻗﺪﺭﺗﻪ ﻋﻠﻰ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻷﺣﻜﺎﻡ ﻣﻦ ﺍﻟﻨﺼﻮﺹ‪( ) .‬‬
‫ﻭﻻ ﳝﻜﻨﻪ ﺫﻟﻚ ﰲ ﻋﺼﺮﻧﺎ ﺍﳊﺎﺿﺮ ﺇﻻ ﺑﺘﻌﻠﻢ ﺍﻟﻠﻐﺔ ﻭﺍﻟﻨﺤﻮ ﻭﺍﻟﺒﻼﻏﺔ ﻭﺳﺎﺋﺮ ﻋﻠﻮﻡ ﺍﻟﻠﻐﺔ ﻭﻓﺮﻭﻋﻬﺎ‪.‬‬
‫ﻭﻳﺴﺘﻮﻱ ﰲ ﺫﻟﻚ ﺍﻟﻌﺮﰊ ﻭﻏﲑ ﺍﻟﻌﺮﰊ ﻣﻦ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻧﺴﺒﺔ ﻟﻀﻌﻒ ﻣﺴﺘﻮﻯ ﳑﺎﺭﺳﺔ ﺍﻟﻠﻐـﺔ ﺍﻟﻌﺮﺑﻴـﺔ‬
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‫ﺍﻟﻔﺼﺤﻰ ﺣﱴ ﰲ ﺍﻟﻌﺎﱂ ﺍﻟﻌﺮﰊ‪( ) .‬‬

‫‪ .‬ﻭﻟﻠﻤﺒﺎﺣﺚ ﺍﻟﻠﻐﻮﻳﺔ ﺃﺛ ‪‬ﺮ ﻭﺍﺿﺢ ﰲ ﺃﺣﻜﺎﻡ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﺍﺭﺗﺒـﺎﻁ ﺍﻷﺣﻜـﺎﻡ ﺍﻟﻔﻘﻬﻴـﺔ‬
‫ﺑﺎﳌﺴﺎﺋﻞ ﺍﻟﻠﻐﻮﻳﺔ ﻳﺘﺤﻘﻖ ﰲ ﻣﻨﺎﺣﻲ ﺷﱴ‪ ،‬ﻣﻦ ﺃﺑﺮﺯﻫﺎ ‪:‬ﺍﻻﺷﺘﺮﺍﻙ ﻭﺍﻟﺘﻀﺎﺩ‪ ،‬ﻭﺍﻟﻌﻤـﻮﻡ ﻭﺍﳋـﺼﻮﺹ‪،‬‬
‫ﻭﺍﻹﻃﻼﻕ ﻭﺍﻟﺘﻘﻴﻴﺪ‪.‬ﻓﻤﺜﺎﻝ ﺍﻻﺷﺘﺮﺍﻙ ﻟﻔﻆ ﺍﻟﻘﺮﺀ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ " ‪:‬ﻭﺍﳌﻄﻠﻘﺎﺕ ﻳﺘﺮﺑﺼ ‪‬ﻦ ﺑﺄﻧﻔﺴﻬ ‪‬ﻦ ﺛﻼﺛـﺔ‬
‫ﻗﺮﻭﺀ "ﻓﺎﻟﻘﺮﺀ ﻣﺸﺘﺮﻙ ﺑﲔ ﺍﻟﻄﻬﺮ ﻭﺍﳊﻴﺾ؛ ﻓﺤﻤﻠﻪ ﻓﺮﻳﻖ ﻣﻦ ﺍﻟﻔﻘﻬﺎﺀ ﻋﻠﻰ ﺍﳌﻌﲎ ﺍﻷﻭﻝ‪ ،‬ﻭﲪﻠﻪ ﻓﺮﻳـﻖ‬
‫ﻥ ﻋﻠﻰ ﺍﳌﻌﲎ ﺍﻟﺜﺎﱐ‪ ،‬ﻭﻟﻜﻞ ﻓﺮﻳﻖ ﺃﺩﻟﺘﻪ ﰲ ﻫﺬﺍ ﺍﳊﻤﻞ ‪.‬‬ ‫ﺛﺎ ‪‬‬
‫ﻭﻣﺜﺎﻝ ﺍﻟﻌﻤﻮﻡ ﻭﺍﳋﺼﻮﺹ‪ ،‬ﺍﳊﻜﻢ ﺑﻘﻄﻊ ﺍﻟﻴﺪ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ " ‪:‬ﻭﺍﻟﺴﺎﺭ ‪‬‬
‫ﻕ ﻭﺍﻟـﺴﺎﺭﻗ ﹸﺔ ﻓـﺎﻗﻄﻌﻮﺍ‬
‫ﺺ ﲟ‪‬ﻦ ﻳﺴﺮﻕ ﺭ‪‬ﺑﻊ ﺩﻳﻨﺎﺭ ﻓﺼﺎﻋﺪﹰﺍ ‪.‬ﻳﻘـﻮﻝ ﺍﻟﺮﺳـﻮﻝ‬ ‫ﺃﻳﺪﻳﻬﻤﺎ "ﺣﻜﻢ ﻋﺎﻡ ﰲ ﻛﻞ ﺳﺮﻕ‪ ،‬ﻭﻟﻜﻨﻪ ﺧ‪‬ﺼ ‪‬‬
‫ﺪ ﺍﻟﺴﺎﺭﻕ ﺇﻻ ﰲ ﺭﺑﻊ ﺩﻳﻨﺎﺭ ﻓﺼﺎﻋﺪﹰﺍ ‪".‬‬ ‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﱠﻢ " ‪:‬ﻻ ‪‬ﺗﻘﻄﻊ ﻳ ‪‬‬
‫ﻭﻣﺜﺎﻝ ﺍﻹﻃﻼﻕ ﻭﺍﻟﺘﻘﻴﻴﺪ ‪:‬ﺍﺷﺘﺮﺍﻁ ﺍﻟﻌﺪﺍﻟﺔ ﰲ ﺍﻟﺸﻬﻮﺩ ﻋﻨﺪ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﺇﺫ ﻭﺭﺩ ﻧﺺ ﻳﻄﻠﻘﻪ ﻣﻦ ﻫـﺬﺍ‬
‫ﺍﻟﺘﻘﻴﻴﺪ ﻭﻫﻮ ﻗﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ " ‪:‬ﻻ ﻧﻜﺎﺡ ﺇﻻ ﺑﻮﱄ ﻭﺷﺎﻫﺪﻳﻦ "ﻭﻭﺭﺩ ﺣﺪﻳﺚ ﺁﺧﺮ ﻳﻘﻴﺪﻩ ﻭﻫﻮ ﻗﻮﻟﻪ‬

‫‪ .220‬ﳌﺰﻳﺪ ﻣﻦ ﺍﻟﺘﻔﺎﺻﻴﻞ ﺍﻧﻈﺮ‪ :‬ﻃﻮﻳﻠﺔ‪ ،‬ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﻋﺒﺪ ﺍﻟﺴﻼﻡ‪ ،‬ﺃﺛﺮ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﺍﺧﺘﻼﻑ ﺍ‪‬ﺘﻤﻬﺪﻳﻦ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪،‬‬
‫ﺩﺍﺭ ﺍﻟﺴﻼﻡ ﻟﻠﻄﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺮ‪ ،‬ﺹ‪ 44‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬
‫‪ .221‬ﳌﺰﻳﺪ ﻣﻦ ﺍﻟﺘﻔﺎﺻﻴﻞ ﺭﺍﺟﻊ‪ ،‬ﻃﻮﻳﻠﺔ‪ ،‬ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﻋﺒﺪ ﺍﻟﺴﻼﻡ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ ﺹ‪ ،3‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬
 ‫‪ISoIT‬‬ ‫‪- 100‬‬

‫ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ " ‪:‬ﻻ ﻧﻜﺎﺡ ﺇﻻ ﺑﻮﱄ ﻭﺷﺎﻫﺪﻱ ﻋﺪ ﹴﻝ ‪".‬ﻭﻟﻠﻔﻘﻬﺎﺀ ﻛﻼﻡ ﻣﻔﺼ‪‬ﻞ ﰲ ﲪﻞ ﺍﳌﻄﻠﻖ ﻋﻠﻰ ﺍﳌﻘﻴﺪ‬
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‫ﻭﻋﺪﻣﻪ ‪.‬ﻭﺑﺬﻟﻚ ﺗﺼﺒﺢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺑﻜﻞ ﻓﻨﻮ‪‬ﺎ ﻭﺳﻴﻠ ﹰﺔ ﻟﻠﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ‪.‬‬

‫ﺃﺛﺮﻫﺎ ﰲ ﻋﻠﻢ ﺍﻟﺘﻔﺴﲑ‪:‬‬

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

‫‪ 222‬ﳌﺰﻳ ‪‬ﺪ ﻣﻦ ﺍﻟﺘﻔﺎﺻﻴﻞ ﺭﺍﺟﻊ‪ ،‬ﻋﺒﺪﺍﷲ‪ ،‬ﻋﺎﺩﻝ ﺍﻟﺸﻴﺦ‪ ،‬ﺩﻭﺭ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﲢﻘﻴﻖ ﺍﻟﻮﺣﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻣـﻦ ﺃﻭﺭﺍﻕ‬
‫ﺍﳌﺆﲤﺮ ﺍﻟﻌﺎﳌﻲ ﻟﻮﺣﺪﺓ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺍﻟﻘﺮﻥ ﺍﳊﺎﺩﻱ ﻭﺍﻟﻌﺸﺮﻳﻦ‪ ،‬ﻧﺸﺮ ﺍﳌﻌﻬﺪ ﺍﻟﻌﺎﳌﻲ ﻟﻮﺣﺪﺓ ﺍﳌﺴﻠﻤﲔ ﺑﺎﳉﺎﻣﻌـﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﻌﺎﳌﻴﺔ‪ -‬ﻣﺎﻟﻴﺰﻳﺎ‪2003 ،‬ﻡ ﺹ‪ 222‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪ .....‬ﻭﺍﻧﻈﺮ ﺍﻟﺴﻌﺪﻱ‪ ،‬ﻋﺒﺪ ﺍﻟﻘـﺎﺩﺭ‪ ،‬ﻣﺮﺟـﻊ ﺳـﺎﺑﻖ‪،‬‬
‫ﺹ‪ 228‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬
‫‪ .223‬ﳌﺰﻳﺪ ﻣﻦ ﺍﻟﺘﻔﺎﺻﻴﻞ ﺍﻧﻈﺮ‪ ،‬ﺍﳉﻄﻼﻭﻱ‪ ،‬ﺍﳍﺎﺩﻱ‪ ،‬ﻗﻀﺎﻳﺎ ﺍﻟﻠﻐﺔ ﰲ ﻛﺘﺐ ﺍﻟﺘﻔﺴﲑ‪ ،‬ﺩﺭﺍﺳﺔ ﺍﳌﻨـﻬﺞ ‪ -‬ﺍﻟﺘﺄﻭﻳـﻞ ‪-‬‬
‫ﺍﻹﻋﺠﺎﺯ‪ ،‬ﺗﻮﻧﺲ‪ ،‬ﻧﺸﺮ ﺩﺍﺭ ﳏﻤﺪ ﻋﻠﻲ ﺍﶈﺎﻣﻲ‪ ،‬ﻁ‪1998 ،1‬ﻡ‪ ،‬ﺹ‪ ،25‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬
‫‪ .224‬ﺭﺍﺟﻊ ‪ :‬ﺷﺮﺡ ﺍﳌﻔﺼ‪‬ﻞ‪ ،‬ﺹ‪.11‬‬
‫‪ .225‬ﺍﻧﻈﺮ ﺩﻻﺋﻞ ﺍﻹﻋﺠﺎﺯ‪ ،‬ﺹ‪21‬‬
‫ﳏﻤﻮﺩ ﳏﻤﺪ ﻋﻠﻲ ‪101 -‬‬

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

‫‪ .226‬ﺭﺍﺟﻊ ‪ :‬ﺍﻹﺗﻘﺎﻥ " ﺝ‪ ،2‬ﺹ‪.182‬‬

‫‪ .227‬ﻗﺪ ﺳﺒﻖ ﺍﺑﻦ ﻋﺒﺎﺱ ﺍﻟﻠﻐﻮﻳﲔ ﺇﱃ ﺷﺮﺡ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ ﻗﺒﻞ ﻗﺮﻥ ﻭﻫﻮ " ﺗﺮﲨﺎﻥ ﺍﻟﻘﺮﺁﻥ " ﺍﻧﻈـﺮ ﺍﳉﻄـﻼﻭﻱ‪،‬‬
‫ﺹ‪.54‬‬
‫ﳌﺰﻳﺪ ﻣﻦ ﺍﻟﺘﻔﺎﺻﻴﻞ ﺭﺍﺟﻊ‪ ،:‬ﺍﳉﻄﻼﻭﻱ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪ 39‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬
‫‪ .228‬ﺍﻧﻈﺮ‪ ،‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺹ‪ ،4‬ﺑﺘﺼﺮﻑ‪.‬‬
‫‪ .229‬ﺍﳌﺸﻬﻮﺭ ﰲ " ﻛﺘﺎﺏ ﺳﻴﺒﻮﻳﻪ " ﺃﻧﻪ ﺍﳌﺼﺪﺭ ﺍﻷﺳﺎﺳﻲ ﰲ ﻭﺻﻒ ﻧﻈﺎﻡ ﺍﻟﻌﺮﺑﻴﺔ ﻭﻗﻮﺍﻧﻴﻨﻬﺎ ﺍﻟﻨﺤﻮﻳـﺔ‪ .‬ﻭﻟﻌﻨﺎﻳﺘـﻪ‬
‫ﺑﺎﻟﺸﻮﺍﻫﺪ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻭﲢﻠﻴﻠﻬﺎ ﻭﺗﺒﻴﲔ ﻣﻌﺎﻧﻴﻬﺎ‪ ،‬ﻳ ‪‬ﻌﺪ‪ ‬ﻣﻦ ﺍﳌﺼﺎﺩﺭ ﺍﳌﻬﻴﺌﺔ ﻟﻠﺘﻔﺴﲑ ﺍﻟﻠﻐﻮﻱ‪.‬‬
‫‪ .230‬ﳌﺰﻳﺪ ﻣﻦ ﺍﻟﺘﻔﺎﺻﻴﻞ ﺭﺍﺟﻊ‪ ،‬ﺍﳉﻄﻼﻭﻱ‪ ،‬ﺍﳍﺎﺩﻱ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪ 48‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬
 ‫‪ISoIT‬‬ ‫‪- 102‬‬

‫ﻭﳑﺎ ﻳﺰﻳﺪ ﻋﻠﻢ ﺍﻟﻨﺤﻮ ﺧﻄﻮﺭﺓ ﺷﺪﺓ ﺍﻟﺘﺼﺎﻗﻪ ﺑﺎﳌﻌﲎ‪ ،‬ﻭﻫﺬﺍ ﻻ ﻳﻌﲏ ﺃﻥ ﺑﻘﻴﺔ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻠﻐﻮﻳﺔ ﻣﻨﻘﻄﻌﺔ‬
‫ﻋﻨﻪ‪ ،‬ﺇﻻ ﺃﻥ ﺍﻟﻨﺤﻮ ﺑﺎﳌﻌﲎ ﺃﻟﺼﻖ‪.‬‬
‫ﻭﻗﺪ ﺭ ﹼﻛﺰ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻌﺮﺏ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺼﻠﺔ ﻭﺍﻋﺘﱪﻭﺍ ﺃﻥ ﺍﻟﻠﻐﺔ ﺑﺼﻔﺔ ﻋﺎﻣﺔ‪ ،‬ﺃﺩﺍﺓ ﺗﻮﺍﺻﻞ ﻭﺗﻔﺎﻫﻢ‪،‬‬
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‫ﻭﺃﻥ ﺍﻟﻠﻔﻆ ﺣﺎﻣﻞ ﻟﻠﻤﻌﲎ ﻣﺆ ‪‬ﺩ ﻟﻪ‪( ) .‬‬
‫ﻭﻳﺰﻳﺪ ﺍﻟﺴﻴﻮﻃﻲ ﺍﻷﻣﺮ ﺟﻼ ًﺀ ﻭﺑﻴﺎﻧﹰﺎ ﰲ ﻣﻘﺪﻣﺔ ﻛﺘﺎﺑﻪ‪ :‬ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ :‬ﺣﲔ ﻗﺎﻝ‪ " :‬ﻣﻦ ﻓﻮﺍﺋﺪ ﻫﺬﺍ‬
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‫ﺍﻟﻨﻮﻉ ﻣﻌﺮﻓﺔ ﺍﳌﻌﲎ‪ ،‬ﻷﻥ ﺍﻹﻋﺮﺍﺏ ﳝﻴﺰ ﺍﳌﻌﺎﱐ‪ ،‬ﻭﻳﻮﻗﻒ ﻋﻠﻰ ﺃﻏﺮﺍﺽ ﺍﳌﺘﻜﻠﻤﲔ "‪( ) .‬‬
‫ﻭﻗﺪ ﺃﻭﱃ ﺍﺑﻦ ﺧﻠﺪﻭﻥ ﺍﻟﻨﺤﻮ ﺍﻟﺼﺪﺍﺭﺓ ﻋﻨﺪ ﺗﻨﺎﻭﻟﻪ ﺍﻟﻠﺴﺎﻥ ﺍﻟﻌﺮﰊ‪ ،‬ﻭﺫﻟﻚ ﻟﻌﻼﻗﺘﻪ ﺑﺎﳌﻌﲎ ‪ -‬ﻗﺎﻝ‪:‬‬
‫" ﻭﺍﻟﺬﻱ ﻳﺘﺤﺼ‪‬ﻞ ﺃﻥ ﺍﻷﻫﻢ ﺍﳌﻘﺪ‪‬ﻡ ﻣﻨﻬﺎ ‪ -‬ﻳﻌﲏ ﻋﻠﻢ ﺍﻟﻠﺴﺎﻥ ‪ -‬ﻫﻮ ﺍﻟﻨﺤﻮ ﺇﺫ ﺑﻪ ﺗﺘﺒﻴ‪‬ﻦ ﺃﺻﻮﻝ ﺍﳌﻘﺎﺻﺪ‬
‫ﺑﺎﻟﺪﻻﻟﺔ‪ ...‬ﻭﻟﻮﻻﻩ ﳉﹸ ﹺﻬ ﹶﻞ ﺃﺻﻞ ﺍﻹﻓﺎﺩﺓ‪ ،‬ﻭﻛﺎﻥ ﻣﻦ ﺣﻖ ﻋﻠﻢ ﺍﻟﻠﻐﺔ ﺍﻟﺘﻘﺪ‪ ‬ﻡ ﻟﻮ ﻻ ﺃﻥ ﺃﻛﺜﺮ ﺍﻷﻭﺿـﺎﻉ‬
‫ﺑﺎﻗﻴﺔ ﰲ ﻣﻮﺿﻮﻋﺎ‪‬ﺎ ﱂ ﺗﺘﻐﲑ ﲞﻼﻑ ﺍﻹﻋﺮﺍﺏ‪ ...‬ﻓﺈﻧﻪ ﻳﺘﻐﲑ ﺑﺎﳉﻤﻠﺔ‪ ...‬ﻓﻠﺬﻟﻚ ﻛﺎﻥ ﻋﻠﻢ ﺍﻟﻨﺤﻮ ﺃﻫﻢ‬
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‫ﻣﻦ ﺍﻟﻠﻐﺔ ﺇﺫ ﰲ ﺟﻬﻠﻪ ﺇﻻﺧﻼﻝ ﺑﺎﻟﺘﻔﺎﻫﻢ ﲨﻠﺔﹰ‪ ،‬ﻭﻟﻴﺴﺖ ﻛﺬﻟﻚ ﺍﻟﻠﻐﺔ " ) ( ﻭﺗﺄﺳﻴﺴﹰﺎ ﻋﻠـﻰ ﻣـﺎ‬
‫ﺳﺒﻖ ﳝﻜﻦ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﻣﻄﻠﺐ ﺍﻟﻘﺎﺭﺉ ﻭﺍﳌﻔﺴﺮ ﻟﻠﻘﺮﺁﻥ ﻫﻮ ﰲ ﺍﳌﻘﺎﻡ ﺍﻷﻭﻝ ﻭﻗﺒﻞ ﻛﻞ ﺷﻲﺀ‪ ،‬ﻣﻌﺎﻧﻴـﻪ‬
‫ﻭﻣﻘﺎﺻﺪﻩ ﺑﻐﺮﺽ ﺇﺩﺭﺍﻛﻬﺎ ﺍﻹﺩﺭﺍﻙ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﳌﺎ ﻛﺎﻥ ﺍﻟﻨﺤﻮ ﺃﻭﰱ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻠﻐﻮﻳﺔ ‪‬ـﺬﻩ ﺍﳌﺄﻣﻮﺭﻳـﺔ‬
‫ﻭﺃﻭﻻﻫﺎ ﺑﺘﻔﺴﲑﻩ ﺍﺣﺘﻞ ﺗﻠﻚ ﺍﳌﺮﺗﺒﺔ ﻣﻦ ﺍﻷﳘﻴﺔ‪.‬‬

‫ﺃﺛﺮ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﻋﻠﻢ ﺍﳊﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ‪:‬‬

‫ﻭﻗﺪ ﺍﻫﺘﻢ ﻋﻠﻤﺎﺀ ﺍﳊﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ ﺑﻌﻘﺪ ﺻﻠﺔ ﻭﺛﻴﻘﺔ ﺑﲔ ﺍﻷﺳﺎﻟﻴﺐ ﺍﻟﻠﻐﻮﻳﺔ ﻭﺍﳊﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ‪.‬‬
‫ﻓﻔﻲ ﺣﺪﻳﺚ " ﺇﳕﺎ ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺎﺕ" ﺃﺩ‪‬ﺕ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺩﻭﺭﹰﺍ ﻣﻬﻤﹰﺎ ﰲ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻷﺋﻤﺔ ﻟﻸﺣﻜﺎﻡ‬
‫ﺍﻟﺸﺮﻋﻴﺔ‪.‬‬
‫ﻭﻗﺪ ﺗﺮﺗﺒﺖ ﻋﻠﻰ ﻓﻬﻢ ﺍﳊﺪﻳﺚ ﺃﺣﻜﺎﻡ ﺷﺮﻋﻴﺔ ﻣﻦ ﺣﻴﺚ ﺍﻟﻮﺟﻮﺏ ﺃﻭ ﻋﺪﻣﻪ‪ .‬ﻓﻘﺪ ﺍﺣﺘﺞ ﺍﻷﺋﻤـﺔ‬
‫ﺍﻟﺜﻼﺛﺔ ‪ -‬ﻣﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﲪﺪ ‪ -‬ﺬﺍ ﺍﳊﺪﻳﺚ ﰲ ﻭﺟﻮﺏ ﺍﻟﻨﻴﺔ ﰲ ﺍﻟﻮﺿﻮﺀ ﻭﺍﻟﻐﺴﻞ ﻓﻘﺎﻟﻮﺍ ﺍﻟﺘﻘﺪﻳﺮ‬
‫ﻓﻴﻪ ﺻﺤﺔ ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺎﺕ‪ ،‬ﻭﺍﻷﻟﻒ ﻭﺍﻟﻼﻡ ﻓﻴﻪ ﻻﺳﺘﻐﺮﺍﻕ ﺍﳉﻨﺲ‪ ،‬ﻓﻴﺪﺧﻞ ﻓﻴﻪ ﲨﻴﻊ ﺍﻷﻋﻤﺎﻝ ﻣـﻦ‬
‫ﻼ ﺑﺎﻟﻌﻤﻮﻡ‪ ،‬ﻭﻳﺪﺧﻞ ﻓﻴﻪ‬ ‫ﺍﻟﺼﻮﻡ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺰﻛﺎﺓ ﻭﺍﳊﺞ ﻭﺍﻟﻮﺿﻮﺀ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ ﳑﺎ ﻳﻄﻠﺐ ﻓﻴﻪ ﺍﻟﻨﻴﺔ ﻋﻤ ﹰ‬
‫ﺃﻳﻀﹰﺎ ﺍﻟﻄﻼﻕ ﻭﺍﻟﻌﺘﺎﻕ ؛ ﻷﻥ ﺍﻟﻨﻴﺔ ﺇﺫﺍ ﻗﺎﺭﻧﺖ ﺍﻟﻜﻨﺎﻳﺔ ﻛﺎﻧﺖ ﻛﺎﻟﺼﺮﻳﺢ‪.‬‬

‫!‪ .‬ﻭﺧﲑ ﻣﻦ ﳝﺜﻞ ﺫﻟﻚ ﺃﺑﻮ ﻋﺒﻴﺪﺓ " ﰲ ﻛﺘﺎﺑﻪ ﳎﺎﺯ ﺍﻟﻘﺮﺁﻥ " ﻓﻘﺪ ﺍﺳﺘﻨﻄﻖ ﺍﻟﻨﺺ ﻭﻭﻗﻒ ﻋﻨﺪ ﺣﺪ ﺍﻹﺧﺒﺎﺭ ﻣﻦ ﺩﻻﻟﺔ‬
‫ﺍﻟﻨﺺ‪ ،‬ﻭﱂ ﻳﺮﺟﺢ ﻣﻦ ﺍﻟﺪﻻﻟﺔ ﺇﻻ ﻣﺎ ﻛﺎﻧﺖ ﺍﻟﻘﺮﻳﻨﺔ ﺍﻟﻠﻐﻮﻳﺔ ﺩﺍﻓﻌﺔ ﺇﻟﻴﻪ‪ .‬ﻛﻤﺎ ﻛﺎﻥ " ﳎﺎﺯ ﺍﻟﻘﺮﺁﻥ " ﺗﺄﺳﻴـﺴﹰﺎ ﳌﻨـﻬﺞ‬
‫ﻟﻐﻮﻱ ﰲ ﻣﺒﺎﺷﺮﺓ ﺍﻟﻨﺺ ﺗﻮﻇﱠﻒ ﻓﻴﻪ ﺍﻟﻠﻐﺔ ﰲ ﺧﺪﻣﺔ ﺍﻟﺪﻻﻟﺔ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﳉﻄﻼﻭﻱ‪ ،‬ﺹ ‪) ،57-56‬ﺑﺘﺼﺮﻑ(‪.‬‬
‫‪ .231‬ﳌﺰﻳﺪ ﻣﻦ ﺍﳌﻌﻠﻮﻣﺎﺕ ﺍﻟﺘﻔﺼﻴﻠﻴﺔ ﺍﻧﻈﺮ ﰲ ﻣﺎ ﲨﻌﻪ ﺍﻟﺴﻴﻮﻃﻲ ﰲ ﺣﺪ ﺍﻟﻠﻐﺔ )ﺍﳌﺰﻫﺮ‪ ،‬ﺝ‪ ،1‬ﺹ‪ ،7‬ﻭ‪ (8‬ﻭﺍﺑﻦ ﺟﲏ‬
‫ﺿ ‪‬ﻊ ﳌﻌﲎ‪.‬‬
‫ﰲ ﺍﳋﺼﺎﺋﺺ ‪ :‬ﺣﺪ ﺍﻟﻠﻐﺔ ﺃﺻﻮﺍﺕ ﻳﻌﺒ‪‬ﺮ ‪‬ﺎ ﻛﻞﱡ ﻗﻮ ﹴﻡ ﻋﻦ ﺃﻏﺮﺍﺿﻬﻢ‪ .‬ﻭﺍﺑﻦ ﺍﳊﺎﺟﺐ ‪ :‬ﺣﺪ ﺍﻟﻠﻐﺔ ﻛﻞﱡ ﻟﻔﻆ ﻭ‪ ‬‬
‫‪ .232‬ﺭﺍﺟﻊ ﺍﻹﺗﻘﺎﻥ‪ ،‬ﺝ‪ ،1‬ﺹ‪.179‬‬
‫‪ .233‬ﺭﺍﺟﻊ ‪ :‬ﺍﺑﻦ ﺧﻠﺪﻭﻥ‪ " ،‬ﺍﳌﻘﺪﻣﺔ " ﺹ‪ 546-545‬ﻭﻛﺬﻟﻚ ﺍﻧﻈﺮ ﻣﺎﺩﺓ ﻉ‪/‬ﺭ‪/‬ﺏ ﰲ ﺍﻟﻠﺴﺎﻥ‪.‬‬
‫ﳏﻤﻮﺩ ﳏﻤﺪ ﻋﻠﻲ ‪103 -‬‬

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

‫ﻣﻌﺮﻓﺔ ﻃﺮﻕ ﺩﻻﻟﺔ ﺍﻷﻟﻔﺎﻅ ﻋﻠﻰ ﺍﳌﻌﺎﱐ ﻋﻨﺪ ﺍﻟﻔﻘﻬﺎﺀ‪:‬‬

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

‫‪ .234‬ﳌﺰﻳﺪ ﻣﻦ ﺍﻟﺘﻔﺎﺻﻴﻞ ﺭﺍﺟﻊ ‪ :‬ﻣﻌﺒﺪﻱ‪ ،‬ﳏﻤﺪ ﺑﺪﺭ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪،‬ﺹ‪ 523‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬
 ‫‪ISoIT‬‬ ‫‪- 104‬‬

‫‪ -2‬ﻣﺴﻠﻚ ﺍﳉﻤﻬﻮﺭ‪ - :‬ﻭﻣﻨﻬﻢ ﺍﻟﺸﺎﻓﻌﻴﺔ ‪ -‬ﻭﻳﺮﻭﻥ ﺃﻥ ﻣﺮﺩ ﲨﻴـﻊ ﻃـﺮﻕ ﺍﻻﺳـﺘﺪﻻﻝ‪ ،‬ﺇﱃ‬
‫ﻃﺮﻳﻘﺘﲔ ﺭﺋﻴﺴﺘﲔ ﳘﺎ‪ -:‬ﺍﳌﻨﻄﻮﻕ ﻭﺍﳌﻔﻬﻮﻡ؛ ﻷﻥ ﺍ‪‬ﺘﻬﺪ ﺇﻣﺎ ﺃﻥ ﻳﺴﺘﻌﲔ ﻳﻨﻈﻢ ﺍﻟﻨﺺ ﺃﻭ ﲟﻐﺰﺍﻩ ﻭﻫﺪﻓﻪ‬
‫ﻭﻏﺎﻳﺘﻪ‪ .‬ﻭﺍﳌﻨﻄﻮﻕ ﺇﻣﺎ ﺻﺮﻳﺢ‪ ،‬ﻭﻫﻮﻣﺎ ﺩﻝ ﻋﻠﻴﻪ ﻧﻈﻢ ﺍﻟﻨﺺ ﻣﻄﺎﺑﻘﺔ ﺃﻭ ﺗﻀﻤﻴﻨﺎﹰ‪ ،‬ﺃﻭ ﻏﲑ ﺻﺮﻳﺢ ﻭﻫﻮ ﻣﺎ‬
‫ﺩﻝ ﺍﻻﻟﺘﺰﺍﻡ ﻋﻠﻴﻪ‪ .‬ﻭﻳﻨﻘﺴﻢ ﺇﱃ ﺩﻻﻟﺔ ﺇﺷﺎﺭﺓ‪ ،‬ﻭﺩﻻﻟﺔ ﺍﻗﺘﻀﺎﺀ‪ ،‬ﻭﺩﻻﻟﺔ ﺇﳛﺎﺀ‪ ،‬ﻭﺍﳌﻔﻬـﻮﻡ ﻳﻨﻘـﺴﻢ ﺇﱃ‬
‫ﻗﺴﻤﲔ‪:‬‬
‫ﻣﻔﻬﻮﻡ ﺍﳌﻮﺍﻓﻘﺔ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﺍﳌﺴﻜﻮﺕ ﻋﻨﻪ ﻣﻮﺍﻓﻘﹰﺎ ﻟﻠﻤﻨﻄﻮﻕ ﺑﻪ ﰲ ﺍﻟﻨﺺ ﻣﻦ ﺣﻴﺚ ﺍﳊﻜﻢ‪ ،‬ﻭﻳ‪‬ﻄﻠﻖ‬
‫ﻋﻠﻴﻪ ﺩﻻﻟﺔ ﺍﻟﻨﺺ‪ ،‬ﻭﻣﻔﻬﻮﻡ ﺍﳌﺨﺎﻟﻔﺔ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﺍﳌﺴﻜﻮﺕ ﻋﻨﻪ ﻳﺜﺒﺖ ﻟﻪ ﻧﻘﻴﺾ ﺣﻜﻢ ﺍﳌﻨﻄـﻮﻕ ﺑـﻪ‪.‬‬
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‫) (‬

‫ﺣﺎﺿﺮ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﻴﻮﻡ ﰲ ﺿﻮﺀ ﻭﺍﻗﻊ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ‪:‬‬

‫ﺇﹺﻥ ﻭﺍﻗﻊ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﻴﻮﻡ ﻳﺘﺄﺛﱠﺮ ﻛﺜﲑﹰﺍ ﺑﻮﺍﻗﻊ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻓﻬﻲ ﺗﻘﻮﻯ ﺑﻘﻮ‪‬ﻢ ﻭﺗﻀﻌﻒ ﺑﻀﻌﻔﻬﻢ‪،‬‬
‫ﺿﻴ‪‬ﻖ‬
‫ﻭﻟﻜﻨﻬﺎ ﻣﺎ ﺯﺍﻟﺖ ﺻﺎﻣﺪﺓ ﰲ ﺍﳌﻴﺪﺍﻥ ﺗﺼﺎﺭﻉ ﺍﻟﺘﺤﺪ‪‬ﻳﺎﺕ‪ ،‬ﻭ ﺳﺘﺒﻘﻰ ﺣ‪‬ﻴ ﹰﺔ ﺑﻜﻞ ﺧﺼﺎﺋﺼﻬﺎ ﻣﻬﻤﺎ ‪‬‬
‫ﻋﻠﻴﻬﺎ ﺧﺎﺭﺟﻴﺎﹰ‪ ،‬ﺃﻭ ﲣﺎﺫﻝ ﻋﻨﻬﺎ ﺍﳌﺴﻠﻤﻮﻥ ﺩﺍﺧﻠﻴﹰﺎ‪.‬‬
‫ﲤﻴ‪‬ﺰﺕ ﺍﻟﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﲞﺼﺎﺋﺺ ﱂ ﺗﺘﻮﺍﻓﺮ ﻷﻱ ﻟﻐﺔ ﺃﹸﺧﺮﻯ‪ .‬ﺇﹺ‪‬ﺎ ﲤﻴ‪‬ﺰﺕ ﲞﺼﺎﺋﺺ ﻭﻫﺒﺘـﻬﺎ ﺍﻟﻘـﺪﺭﺓ‬
‫ﺍﻟﻌﻈﻴﻤﺔ ﻋﻠﻰ ﺍﻟﺼﻤﻮﺩ ﺃﻣﺎﻡ ﺍﻟﺘﺤﺪ‪‬ﻳﺎﺕ ﺣﻴ‪‬ﺔ ﻗﻮﻳﺔ‪ ،‬ﺗﺪﻓﻊ ﻭﺗﺪﺍﻓﻊ ﻭﺗﺼﺎﺭﻉ‪ .‬ﻭﺑﻌﺾ ﻫﺬﻩ ﺍﳌﻴ‪‬ﺰﺍﺕ ﻳﻨﺒـﻊ‬
‫ﻣﻦ ﺇﻣﻜﺎﻧﺎ‪‬ﺎ ﺍﻟﺬﺍﺗﻴ‪‬ﺔ ﺍﻟﱵ ﻭﻫﺒﻬﺎ ﺇﻳﺎﻫﺎ ﺍﷲ ﻣﻦ ﺧﻼﻝ ﻣﺮﺍﺣﻞ ﺗﺎﺭﳜﻬﺎ ﻭﳕﻮ‪‬ﻫﺎ‪ ،‬ﻭﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﻧﻌﻤﺔ ﻣﻦ ﺍﷲ‬
‫ﻋﻠﻴﻬﺎ ﻭﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﻭﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻛﺎﻓﺔ‪ ،‬ﺣﲔ ﺍﺧﺘﺎﺭﻫﺎ ﺍﷲ ﻟﻐﺔ ﺭﺳﺎﻟﺘﻪ ﺇﹺﱃ ﻋﺒﺎﺩﻩ ﻭﻟﻐﺔ ﺩﻳﻨﻪ‪ ،‬ﻭﺣـﲔ‬
‫ـﺎ‪.‬‬
‫ـﺰﻝ ‪‬ــــ‬ ‫ـﺬﻱ ﻧــــ‬ ‫ـﺬﻛﺮ ﺍﻟــــ‬ ‫ـﻆ ﺍﻟــــ‬ ‫ـﺪ ﺍﷲ ﲝﻔــــ‬ ‫ﺗﻌﻬ‪‬ــــ‬
‫ﻭﲤ ‪‬ﺮ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﻴﻮﻡ ﺑﺘﺤﺪ‪‬ﻳﺎﺕ ﻭﺻﻌﻮﺑﺎﺕ ﻧﺎﺑﻌﺔ ﻣﻦ ﻭﺍﻗﻊ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻓﻠﻘﺪ ﻓﻘﺪ ﺍﻟﻜﺜﲑﻭﻥ ﻣـﻦ‬
‫ﺍﳌﺴﻠﻤﲔ ﺍﻟﻴﻮﻡ ﺍﳊﺎﻓﺰ ﺍﻹﳝﺎﱐ ﻟﺘﻌﻠﹼﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴ‪‬ﺔ‪.‬ﻭ ﻇ ‪‬ﻦ ﺑﻌﻀﻬﻢ ﺃﻧﻪ ﳝﻜﻦ ﺍﻻﺳﺘﻐﻨﺎﺀ ﻋﻦ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪،‬‬
‫ﻭﺃﻧﻪ ﳝﻜﻦ ﺩﺭﺍﺳﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺍﻟﺴﻨﺔ ﺍﳌﻄﻬﺮﺓ ﺑﺄﻱ ﻟﻐﺔ ﺃﹸﺧﺮﻯ ﺇﺫﺍ ﺗ‪‬ﺮﺟﹺﻤﺎ ﺇﻟﻴﻬﺎ‪ .‬ﻓـﻀﻌﻔﺖ ﺍﻟﻨﻴـﺔ‬
‫ﻭﺍﻟﻌﺰﳝﺔ ﻟﺘﻌﻠﹼﻢ ﻟﻐﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺍﻟﺘﻤﺴﻚ ‪‬ﺎ ﰲ ﻣﻨﺎﻃﻖ ﻛﺜﲑﺓ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻣﻊ ﻣـﺎ ﺃﺧـﺬ‬
‫ﺍﳌﺴﻠﻤﻮﻥ ﻳﻌﺎﻧـﻮﻥ ﻣﻨﻪ ﻣﻦ ﻏﺰﻭ ﻓﻜﺮﻱ ﻭﺍﺳﺘﻼﺏ ﺣﻀﺎﺭﻱ‪.‬‬
‫ﻭﻗﺪ ﺃﺩﺭﻙ ﺍﻷﻋﺪﺍﺀ ﺃﳘﻴﺔ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺧﻄﻮﺭﺓ ﻣﱰﻟﺘﻬﺎ ﰲ ﺍﻹﺳﻼﻡ ﻭﰲ ﻓﻬﻢ ﻛﺘﺎﺏ ﺍﷲ ﻭﺳﻨﺔ‬
‫ﺭﺳﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻜﺎﻥ ﻣﻦ ﺃﻫﻢ ﳏﺎﻭﻻ‪‬ﻢ ﺇﹺﺿﻌﺎﻑ ﺻﻠﺔ ﺍﳌﺴﻠﻢ ﺑﻠﻐﺘﻪ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﺇﹺﺿـﻌﺎﻑ‬
‫ﺷﻌﻮﺭﻩ ﺑﻀﺮﻭﺭﺓ ﺍﻟﺘﻤﺴﻚ ‪‬ﺎ‪ ،‬ﻭ ﹶﻃﺮ‪‬ﺡ ﺃﻓﻜﺎﺭ ﻏﺮﻳﺒﺔ ﻣﺮﻳﺒﺔ ﺗﺼﺮﻑ ﺍﳌﺴﻠﻢ ﻋﻦ ﻟﻐﺔ ﺩﻳﻨﻪ ﻭﺭﺳـﺎﻟﺘﻪ ﰲ‬
‫ﺍﳊﻴﺎﺓ‪.‬‬
‫ﻭﻗﺪ ﻋﺒ‪‬ﺮ ﻋﻦ ﻫﺬﻩ ﺍﻟﻨﻈﺮﺓ ﺇﺩﻭﺍﺭﺩ ﺑﻨﺴﻮﻥ‪ ،‬ﻣﺪﻳﺮ ﻣﺪﺭﺳﺔ ﺍﻟﻠﻐﺎﺕ ﺍﻟﺸﺮﻗﻴﺔ ﰲ ﺟﺎﻣﻌﺔ ﻟﻨﺪﻥ ﻋﻨﺪﻣﺎ‬
‫‪236‬‬
‫ﻗﺎﻝ‪ " :‬ﺇ ﱠﻥ ﺍﻹﺳﻼﻡ ﺃﺳﺎﺳﻪ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻓﺈﺫﺍ ﺿﺎﻋﺖ ﺿﺎﻉ ﺍﻹﺳﻼﻡ"‬
‫‪ .235‬ﳌﺰﻳﺪ ﻣﻦ ﺍﻟﺘﻔﺎﺻﻴﻞ ﺭﺍﺟﻊ‪ ،‬ﻃﻮﻳﻠﺔ‪ ،‬ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﻋﺒﺪ ﺍﻟﺴﻼﻡ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪ 343‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬
‫‪ 236‬ﺍﻧﻈﺮ‪ ،‬ﺍﳉﻨﺪﻱ‪ ،‬ﺃﻧﻮﺭ‪ ،‬ﺍﻟﻔﺼﺤﻰ ﻟﻐﺔ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻠﺒﻨﺎﱐ‪1982 ،‬ﻡ ﺹ‪.173‬‬
‫ﳏﻤﻮﺩ ﳏﻤﺪ ﻋﻠﻲ ‪105 -‬‬

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

‫ﻭﺑﺎﻟﻨﻈﺮ ﺇﱃ ﻭﺍﻗﻊ ﻋﺎﳌﻨﺎ ﺍﻹﺳﻼﻣﻲ ﻓﻘﺪ ﺃﺻﺒﺢ ﺍﻹﻗﺒﺎﻝ ﻋﻠﻰ ﺗﻌﻠﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﺍﻟﺒﻼﺩ ﺍﻹﺳـﻼﻣﻴﺔ‬
‫ﻳﺘﺰﺍﻳﺪ ﻟﻴﺸﻤﻞ ﺇﱃ ﺟﺎﻧﺐ ﺍﳌﻌﺎﻫﺪ ﻭﺍﳌﺪﺍﺭﺱ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺍﳌﺪﺍﺭﺱ ﺍﳊﻜﻮﻣﻴﺔ ﰲ ﻣﺮﺍﺣﻞ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﻌـﺎﻡ‪،‬‬

‫‪www.alnahwi.com‬‬ ‫ﻟﻠﻤﺰﻳﺪ ﻣﻦ ﺍﻟﺘﻔﺎﺻﻴﻞ ﺍﻧﻈﺮ ﺍﻟﻨﺤﻮﻱ‪ ،‬ﻋﺪﻧﺎﻥ ﻋﻠﻲ ﺭﺿﺎ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‬ ‫‪237‬‬
 ‫‪ISoIT‬‬ ‫‪- 106‬‬

‫ﻭﻗﺪ ﺃﻗﺮﺕ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻟﺪﻭﻝ ﺍﻹﺳﻼﻣﻴﺔ ﺗﻌﻠﻴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﻣﺪﺍﺭﺳﻬﺎ ﻛﻠﻐﺔ ﺛﺎﻧﻴﺔ ﺃﻭ ﺃﻭﱃ‪ ،‬ﻭﻫـﺬﺍ‬
‫ﺍﻹﻗﺒﺎﻝ ﻣﻦ ﺍﻟﻔﺮﺹ ﺍﻟﱵ ﺗﺒﺸ‪‬ﺮ ﲟﺴﺘﻘﺒﻞ ﻣﺸﺮﻕ ﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﺍﻟﺒﻼﺩ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬
‫ﻭﻣﻦ ﻭﺍﺟﺐ ﺍﳌﻬﺘﻤﲔ ﺑﻘﻀﺎﻳﺎ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺭﻋﺎﻳﺔ ﻫﺬﻩ ﺍﻟﻈﺎﻫﺮﺓ ﻭﺗﺬﻟﻴﻞ ﺍﻟﺼﻌﻮﺑﺎﺕ ﺍﻟﱵ ﺗﻌﺘـﺮﺽ‬
‫ﺗﻄﻮﺭﻫﺎ ﻭﺗﻌﻴﻖ ﺍﺳﺘﻤﺮﺍﺭﻳﺘﻬﺎ ﺣﱴ ﻳﺘﻤﻜﻦ ﺍﳌﺴﻠﻤﻮﻥ ﻣﻦ ﻓﻬﻢ ﺩﻳﻨﻬﻢ ﺍﳊﻨﻴﻒ‪.‬‬
‫ﻭﻣﻦ ﺍﳌﻔﺮﺡ ﺃﻥ ﺍﻟﺪﻭﻝ ﺍﻹﺳﻼﻣﻴﺔ ﺗﺸﻬﺪ ﺇﻗﺒﺎ ﹰﻻ ﺷﺪﻳﺪﹰﺍ ﻋﻠﻰ ﺗﻌﺮﻳﺐ ﻣﻨﺎﻫﺞ ﺍﻟﺘﻌﻠﻴﻢ‪ ،‬ﻓﺄﺻـﺒﺤﺖ‬
‫ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻟﻐﺔ ﺍﻟﺘﺪﺭﻳﺲ ﻭﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ ﰲ ﻋﺪﺩ ﻣﻘﺪ‪‬ﺭ ﻣﻦ ﺟﺎﻣﻌﺎﺕ ﺍﻟﺪﻭﻝ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻛﻤـﺎ ﺃﻥ‬
‫ﺍﻹﻗﺒﺎﻝ ﻋﻠﻰ ﺇﻧﺸﺎﺀ ﺍﳉﺎﻣﻌﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﱵ ﺗﺘﺨﺬ ﻣﻦ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻟﻐﺔ ﺃﺳﺎﺳﻴﺔ ﻳﺰﺩﺍﺩ ﻫﻮ ﺍﻵﺧﺮ ﰲ‬
‫ﻼ‪ :‬ﺃﹸﻧﺸ‪‬ﺌﺖ ﺟﺎﻣﻌﺔ ﺍﻟﻌﻠﻮﻡ ﺍﻹﺳﻼﻣﻴﺔ ﲟﺎﻟﻴﺰﻳﺎ )ﻛﻮﱘ( ﺑﺘﺎﺭﻳﺦ ‪12‬ﻣﺎﺭﺱ‬ ‫ﺍﻟﺒﻼﺩ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻓﻔﻲ ﻣﺎﻟﻴﺰﻳﺎ ﻣﺜ ﹰ‬
‫‪1998‬ﻡ‪.‬‬
‫ﻭ‪‬ﺗ ‪‬ﻌﺪ‪ ‬ﺃﻭﻝ ﺟﺎﻣﻌﺔ ﺗﺘﺨﺬ ﻣﻦ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﻠﻐﺔ ﺍﻷﻭﱃ ﰲ ﺍﻟﺘﺪﺭﻳﺲ ﻭﺍﻟﺒﺤﺚ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﻣﺎﻟﻴﺰﻳﺎ‪.‬‬
‫ﻭﻛﺜﲑ ﻣﻦ ﺍﳉﺎﻣﻌﺎﺕ ﺍﳌﺎﻟﻴﺰﻳﺔ ﺗﺘﺨﺬ ﻣﻦ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﻠﻐﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺑﻌﺪ ﺍﻹﳒﻠﻴﺰﻳﺔ ﺃﻭ ﺍﳌﻼﻭﻳﺔ‪ ،‬ﺇﺿﺎﻓﺔ‬
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‫ﺇﱃ ﺍﻟﻜﻠﻴﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﱵ ﺗﺪﺭ‪‬ﺱ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪.‬‬

‫ﻣﺴﺘﻘﺒﻞ ﺍﻟﻌﺮﺑﻴﺔ ﻭﻋﻮﺍﻣﻞ ﺗﻔﻌﻴﻞ ﺗﻌﻠﻴﻤﻬﺎ ﻟﺰﻳﺎﺩﺓ ﻭﻋﻲ ﺍﳌﺴﻠﻤﲔ ﺑﺎﻹﺳﻼﻡ‪:‬‬

‫ﻣﻦ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﱵ ﲤﻨﺢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﻔﺼﺤﻰ ﺍﻷﳘﻴﺔ ﺍﻟﻜﺒﲑﺓ‪ ،‬ﻭﺗﻌﺰﺯ ﻣﻦ ﻣﻜﺎﻧﺘﻬﺎ ﻟﺪﻯ ﺍﳌﺴﻠﻤﲔ‪،‬‬
‫ﺃ‪‬ﺎ ﲤﺜﱢﻞ ﻫﻮﻳﺔ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﺜﻘﺎﻓﻴﺔ‪ ،‬ﻭﻣﻔﺘﺎﺡ ﺣﻀﺎﺭ‪‬ﺎ‪ ،‬ﻭﺍﳉﺪﺍﺭ ﺍﻷﺧﲑ ﳍﺎ ﰲ ﺻ ‪‬ﺪ ﺭﻳﺎﺡ ﺍﻻﻗﺘﻼﻉ‬
‫ﻭﺍﻹﻟﻐﺎﺀ ﺍﻟﱵ ‪‬ﺐ ﻋﻠﻰ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻦ ﲨﻴﻊ ﺍﳉﻬﺎﺕ‪ .‬ﻭﺭﻏﻢ ﺍﻟﺘﺤﺪﻳﺎﺕ ﺍﻟﻜﺒﲑﺓ ﺍﻟﱵ ﻭﺍﺟﻬﺘـﻬﺎ‬
‫ﻭﻣﺎ ﺯﺍﻟﺖ ﺗﻮﺍﺟﻬﻬﺎ‪ ،‬ﻓﺈﻥ ﻭﺍﻗﻊ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﻔﺼﺤﻰ – ﺑﻔﻀﻞ ﺍﻹﺳﻼﻡ‪ -‬ﻻ ﳜﺘﻠﻒ ﻛـﺜﲑﹰﺍ ﻋـﻦ‬
‫ﻣﺎﺿﻴﻬﺎ‪ ،‬ﺣﻴﺚ ﻻ ﺗﺰﺍﻝ ﻣﺴﺘﻌﻤﻠﺔ ﰲ ﺍﳌﻮﺍﻗﻒ ﺍﻟﺮﲰﻴﺔ‪ ،‬ﻭﰲ ﻭﺳﺎﺋﻞ ﺍﻹﻋـﻼﻡ‪ ،‬ﻭﰲ ﺍﻟﻠﻐـﺔ ﺍﳌﻜﺘﻮﺑـﺔ‬
‫ﻭﺍﳌﻘﺮﻭﺀﺓ‪ .‬ﻭﺣﱴ ﺍﳌﻮﺍﻃﻦ ﺍﻟﻌﺮﰊ ﺍﻟﺬﻱ ﻳﺴﺘﺨﺪﻡ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺎﻣﻴﺔ ﰲ ﺍﻟﺘﻮﺍﺻﻞ ﺍﻟﻴﻮﻣﻲ ﺍﻟﻌﺎﺩﻱ‪ ،‬ﻓﺈﻧﻪ ﻋﻨﺪﻣﺎ‬
‫ﻳﻘﻒ ﰲ ﻣﻮﺍﻗﻒ ﺭﲰﻴﺔ ﺑﻮﺻﻔﻪ ﻣﻌﻠﻤﺎﹰ‪ ،‬ﺃﻭ ﻭﺍﻋﻈﺎﹰ‪ ،‬ﺃﻭ ﳏﺪﺛﹰﺎ ﰲ ﺍﻹﺫﺍﻋﺔ‪ ،‬ﺃﻭ ﳏﺎﺿﺮﹰﺍ ﰲ ﻗﺎﻋﺔ ﺍﻟﺪﺭﺱ‪،‬‬
‫ﻋﻠﻴﻪ ﺃﻥ ﻳﺴﺘﺨﺪ ‪‬ﻡ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﻔﺼﺤﻰ‪.‬ﻭﲢﺘﺎﺝ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺇﱃ ﻣﺰﻳ ‪‬ﺪ ﻣﻦ ﺍﳉﻬﻮﺩ ﺍﳌﺨﻠﺼﺔ ﻣﻦ ﲨﻴﻊ‬
‫ﺍﳌﺴﻠﻤﲔ ؛ ﻭﺇﺫﺍ ﻛﺎﻥ ﻫﻨﺎﻙ ﻣﻔﺘﺎﺡ ﺳﺮﻱ ﻟﻔﻬﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻠﻐﺔ ﻭﺇﺗﻘﺎ‪‬ﺎ ﻓﻬﻮ ﻧﺒـﺬ ﺍﻻﻋﺘﻘـﺎﺩ ﺑـﺼﻌﻮﺑﺘﻬﺎ‬
‫ﻭﺗﻌﻘﻴﺪﻫﺎ؛ ﻭﺇﺯﺍﻟﺔ ﻋﻨﺼﺮ ﺍﻟﻘﻠﻖ ﻣﻦ ﺍﻟﺪﺍﺭﺳﲔ ﻋﻨﺪ ﺩﺭﺍﺳﺘﻬﺎ؛ ﻭﻻﺑﺪ ﻣﻦ ﺗﻨﻤﻴﺔ ﺣﺐ ﺍﳌﻐﺎﻣﺮﺓ ﰲ ﻧﻔﻮﺱ‬
‫ﺍﻟﻄﻼﺏ‪ ،‬ﻻﻛﺘﺸﺎﻑ ﺃﺳﺮﺍﺭ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﺗﺮﺍﻛﻴﺒﻬﺎ‪ ،‬ﻭﻳﺘ ‪‬ﻢ ﺫﻟﻚ ﺑﺎﻟﺘﺪﺭﻳﺐ ﻭﺍﳌﺮﺍﻥ‪ ،‬ﻭﺗﻌﻮﻳﺪ ﺍﻟﻄﻼﺏ‬

‫‪ 238‬ﳌﺰﻳ ‪‬ﺪ ﻣﻦ ﺍﻟﺘﻔﺎﺻﻴﻞ ﺭﺍﺟﻊ‪ ،‬ﻋﻠﻲ‪ ،‬ﳏﻤﻮﺩ ﳏﻤﺪ‪ ،‬ﳓﻮ ﻭﺣﺪﺓ ﻟﻐﻮﻳﺔ ﻟﻸﻣـﺔ ﺍﻹﺳـﻼﻣﻴﺔ ﰲ ﺍﻟﻘـﺮﻥ ﺍﳊـﺎﺩﻱ‬
‫ﻭﺍﻟﻌﺸﺮﻳﻦ‪ ،‬ﻣﻦ ﺃﻭﺭﺍﻕ ﻣﺆﲤﺮ ﺍﳊﺪﺓ ﺍﻷﺳﻼﻣﻴﺔ‪ ،‬ﻧﺸﺮ ﺍﳌﻌﻬﺪ ﺍﻟﻌﺎﳌﻲ ﻟﻮﺣﺪﺓ ﺍﳌﺴﻠﻤﲔ‪2003 ،‬ﻡ ﺹ‪ 205‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬
‫ﳏﻤﻮﺩ ﳏﻤﺪ ﻋﻠﻲ ‪107 -‬‬

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

‫‪ 239‬ﳌﺰﻳ ‪‬ﺪ ﻣﻦ ﺍﻟﺘﻔﺎﺻﻴﻞ ﺭﺍﺟﻊ‪ ،‬ﺳﻌﻴﺪ‪ ،‬ﳏﻤﻮﺩ ﺷﺎﻛﺮ‪ ،‬ﺻﻌﻮﺑﺔ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺑﲔ ﺍﳊﻘﻴﻘﺔ ﻭﺍﻻﺩ‪‬ﻋﺎﺀ‪ ،‬ﳎﻠﺔ ﳎﻤﻊ ﺍﻟﻠﻐﺔ‬
‫ﺍﻟﻌﺮﺑﻴﺔ ﺍﻷﺭﺩﱐ‪ ،‬ﺍﻟﻌﺪﺩ ‪ ،49‬ﲤﻮﺯ‪-‬ﻛﺎﻧﻮﻥ ﺍﻷﻭﻝ ‪1995‬ﻡ ﺹ‪ 80‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬
 ‫‪ISoIT‬‬ ‫‪- 108‬‬

‫‪ -10‬ﺭﺍﺟﻊ‪ ،‬ﻋﺒﺪﺍﷲ‪ ،‬ﻋﺎﺩﻝ ﺍﻟﺸﻴﺦ‪ ،‬ﺩﻭﺭ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﲢﻘﻴﻖ ﺍﻟﻮﺣﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻣﻦ ﺃﻭﺭﺍﻕ‬
‫ﺍﳌﺆﲤﺮ ﺍﻟﻌﺎﳌﻲ ﻟﻮﺣﺪﺓ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺍﻟﻘﺮﻥ ﺍﳊﺎﺩﻱ ﻭﺍﻟﻌﺸﺮﻳﻦ‪ ،‬ﻧﺸﺮ ﺍﳌﻌﻬـﺪ ﺍﻟﻌـﺎﳌﻲ ﻟﻮﺣـﺪﺓ‬
‫ﺍﳌﺴﻠﻤﲔ ﺑﺎﳉﺎﻣﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﻌﺎﳌﻴﺔ‪ -‬ﻣﺎﻟﻴﺰﻳﺎ‪2003 ،‬ﻡ ﺹ‪ 222‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪....‬‬
‫‪ -11‬ﺍﻧﻈﺮ ﺍﻟﺴﻌﺪﻱ‪ ،‬ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪ 228‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬
‫‪ -12‬ﺍﻧﻈﺮ‪ ،‬ﺍﳉﻄﻼﻭﻱ‪ ،‬ﺍﳍﺎﺩﻱ‪ ،‬ﻗﻀﺎﻳﺎ ﺍﻟﻠﻐﺔ ﰲ ﻛﺘﺐ ﺍﻟﺘﻔﺴﲑ‪ ،‬ﺩﺭﺍﺳﺔ ﺍﳌﻨﻬﺞ ‪ -‬ﺍﻟﺘﺄﻭﻳـﻞ ‪-‬‬
‫ﺍﻹﻋﺠﺎﺯ‪ ،‬ﺗﻮﻧﺲ‪ ،‬ﻧﺸﺮ ﺩﺍﺭ ﳏﻤﺪ ﻋﻠﻲ ﺍﶈﺎﻣﻲ‪ ،‬ﻁ‪1998 ،1‬ﻡ‪ ،‬ﺹ‪ ،25‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬
‫ﺼﻞ‪ ،‬ﺹ‪.11‬‬ ‫‪ -13‬ﺭﺍﺟﻊ‪ :‬ﺷﺮﺡ ﺍﳌﻔ ‪‬‬
‫‪ -14‬ﺍﳉﺮﺟﺎﱐ‪ ،‬ﻋﺒﺪ ﺍﻟﻘﺎﻫﺮ‪،‬ﺩﻻﺋﻞ ﺍﻹﻋﺠﺎﺯ‪ ،‬ﺹ‪21‬‬
‫‪ -15‬ﺭﺍﺟﻊ ﺍﻟﺴﻴﻮﻃﻲ ﺍﻹﺗﻘﺎﻥ‪ ،‬ﺝ‪ ،2‬ﺹ‪.182‬‬
‫‪ -16‬ﺍﻧﻈﺮ ﺍﳉﻄﻼﻭﻱ‪ ،‬ﺹ‪.54‬‬
‫‪ -17‬ﺭﺍﺟﻊ‪ ،:‬ﺍﳉﻄﻼﻭﻱ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪ 39‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬
‫‪ -18‬ﺍﻧﻈﺮ‪ ،‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺹ‪ ،4‬ﺑﺘﺼﺮﻑ‪.‬‬
‫‪ -19‬ﺭﺍﺟﻊ‪ ،‬ﺍﳉﻄﻼﻭﻱ‪ ،‬ﺍﳍﺎﺩﻱ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪ 48‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬
‫‪ -20‬ﺍﻧﻈﺮ‪ :‬ﺍﳉﻄﻼﻭﻱ‪ ،‬ﺹ ‪) ،57-56‬ﺑﺘﺼﺮﻑ(‪.‬‬
‫‪ -21.‬ﺭﺍﺟﻊ ﺍﻹﺗﻘﺎﻥ‪ ،‬ﺝ‪ ،1‬ﺹ‪.179‬‬
‫‪ -22‬ﺭﺍﺟﻊ‪ :‬ﺍﺑﻦ ﺧﻠﺪﻭﻥ‪ " ،‬ﺍﳌﻘﺪﻣﺔ " ﺹ‪ 546-545‬ﻭﻛﺬﻟﻚ ﺍﻧﻈـﺮ ﻣـﺎﺩﺓ ﻉ‪/‬ﺭ‪/‬ﺏ ﰲ‬
‫ﺍﻟﻠﺴﺎﻥ‪.‬‬
‫‪ -23‬ﺭﺍﺟﻊ‪ :‬ﻣﻌﺒﺪﻱ‪ ،‬ﳏﻤﺪ ﺑﺪﺭ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪،‬ﺹ‪ 523‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬
‫‪ -24‬ﺭﺍﺟﻊ‪ ،‬ﻃﻮﻳﻠﺔ‪ ،‬ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﻋﺒﺪ ﺍﻟﺴﻼﻡ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪ 343‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬
‫‪ -25‬ﺍﻧﻈﺮ‪ ،‬ﺍﳉﻨﺪﻱ‪ ،‬ﺃﻧﻮﺭ‪ ،‬ﺍﻟﻔﺼﺤﻰ ﻟﻐﺔ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻠﺒﻨـﺎﱐ‪1982 ،‬ﻡ‬
‫ﺹ‪.173‬‬
‫‪ -26‬ﺍﻧﻈﺮ ﺍﻟﻨﺤﻮﻱ‪ ،‬ﻋﺪﻧﺎﻥ ﻋﻠﻲ ﺭﺿﺎ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ ‪www.alnahwi.com‬‬
‫ﳏﻤﻮﺩ ﳏﻤﺪ ﻋﻠﻲ ‪109 -‬‬

‫‪ -27‬ﺭﺍﺟﻊ‪ ،‬ﻋﻠﻲ‪ ،‬ﳏﻤﻮﺩ ﳏﻤﺪ‪ ،‬ﳓﻮ ﻭﺣﺪﺓ ﻟﻐﻮﻳﺔ ﻟﻸﻣـﺔ ﺍﻹﺳـﻼﻣﻴﺔ ﰲ ﺍﻟﻘـﺮﻥ ﺍﳊـﺎﺩﻱ‬
‫ﻭﺍﻟﻌﺸﺮﻳﻦ‪ ،‬ﻣﻦ ﺃﻭﺭﺍﻕ ﻣﺆﲤﺮ ﺍﳊﺪﺓ ﺍﻷﺳﻼﻣﻴﺔ‪ ،‬ﻧﺸﺮ ﺍﳌﻌﻬﺪ ﺍﻟﻌﺎﳌﻲ ﻟﻮﺣـﺪﺓ ﺍﳌـﺴﻠﻤﲔ‪2003 ،‬ﻡ‬
‫ﺹ‪ 205‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬
‫‪ -28‬ﺭﺍﺟﻊ‪ ،‬ﺳﻌﻴﺪ‪ ،‬ﳏﻤﻮﺩ ﺷﺎﻛﺮ‪ ،‬ﺻﻌﻮﺑﺔ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺑﲔ ﺍﳊﻘﻴﻘﺔ ﻭﺍﻻﺩ‪‬ﻋﺎﺀ‪ ،‬ﳎﻠﺔ ﳎﻤﻊ ﺍﻟﻠﻐﺔ‬
‫ﺍﻟﻌﺮﺑﻴﺔ ﺍﻷﺭﺩﱐ‪ ،‬ﺍﻟﻌﺪﺩ ‪ ،49‬ﲤﻮﺯ‪-‬ﻛﺎﻧﻮﻥ ﺍﻷﻭﻝ ‪1995‬ﻡ ﺹ‪ 80‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬

‫ﺍﻟﺪﻛﺘﻮﺭ ﳏﻤﻮﺩ ﳏﻤﺪ ﻋﻠﻲ‬

‫ﳏﺎﺿﺮ ﰲ ﺟﺎﻣﻌﺔ ﺍﻟﻌﻠﻮﻡ ﺍﻹﺳﻼﻣﻴﺔ ﲟﺎﻟﻴﺰﻳﺎ‪-‬ﻛﻮﺍﻻﳌﺒﻮﺭ‬
‫ﻫﺎﺗﻒ ﺟﻮﺍﻝ‪0122173641 :‬‬
‫ﺍﳌﻜﺘﺐ‪0342892022 :‬‬
‫ﺍﻟﱪﻳﺪ ﺍﻹﻟﻜﺘﺮﻭﱐ‪macademe@hotmail.com :‬‬
 ‫ﺩﻭﺭ ﺍﻻﺳﻼﻡ ﰲ ﺗﻄﻮﻳﺮ ﺍﻟﻘﺎﻧﻮﻥ ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻲ‬

‫ﻣﺼﻄﻔﻲ ﻣﲑﳏﻤﺪﻱ‬

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

‫‪ - 240‬ﺍﻟﺪﻛﺘﻮﺭ ﺍﺑﻮﺍﻟﻮﻓﺎ ﺍﲪﺪ‪ :‬ﺍﻟﻘﺎﻧﻮﻥ ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻲ ﺍﻻﺳﻼﻣﻲ‪ ,‬ﺩﺍﺭﺍﻟﻨﻬﻀﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ,‬ﻣﺼﺮ‪ ,1992 ,‬ﺹ‪8‬‬
‫‪ - 241‬ﻧﻔﺲ ﺍﳌﺮﺟﻊ‪ :‬ﺹ ‪46-45‬‬
‫ﻣﺼﻄﻔﻲ ﻣﲑﳏﻤﺪﻱ ‪111 -‬‬

‫ﻭﺍﳊﻀﺎﺭﺓ ﺍﻻﺳﻼﻣﻴﺔ ﺗﻌﺪﺍﻥ ﺑﲔ "ﺍﳌﺪﻧﻴﺎﺕ ﺍﻟﻜﱪﻯ ﻭﺍﻟﻨﻈﻢ ﺍﻟﻘﺎﻧﻮﻧﻴﺔ ﺍﻟﺮﺋﻴﺴﻴﺔ ﰱ ﺍﻟﻌﺎﱂ" ﺍﳌﻘـﺼﻮﺩ ﰱ‬
‫ﺍﳌﺎﺩﺓ ﺍﻟﺘﺎﺳﻌﺔ ﻣﻦ ﺍﻟﻨﻈﺎﻡ ﺍﻻﺳﺎﺳﻰ ﶈﻜﻤﺔ ﺍﻟﻌﺪﻝ ﺍﻟﺪﻭﻟﻴﺔ ﻭﺍﻟﱵ ﺗﻘﻮﻝ‪:‬‬
‫ﻼ ﻛﻞ ﻓﺮﺩ‬ ‫" ﻋﻠﻲ ﺍﻟﻨﺎﺧﺒﲔ ﻋﻨﺪ ﻛﻞ ﺍﻧﺘﺨﺎﺏ ‪ ,‬ﺃﻧﻪ ﻻﻳﻜﻔﻲ‪ ،‬ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﻨﺘﺨﺒﻮﻥ ﺣﺎﺻ ﹰ‬
‫ﻼ ﺑﺘﻤﺜﻴـﻞ‬
‫ﻣﻨﻬﻢ ﻋﻠىﺎﳌﺆﻫﻼﺕ ﺍﳌﻄﻠﻮﺑﺔ ﺍﻃﻼ ﻗﺎ‪ ,‬ﺑﻞ ﻳﻨﺒﻐﻰ ﺃﻥ ﻳﻜﻮﻥ ﺗﺎﻟﻴﻒ ﺍﳍﻴﺌﺔ ﰱ ﲨﻠﺘﻬﺎ ﻛﻔﻴ ﹰ‬
‫‪242‬‬
‫ﺍﳌﺪﻧﻴﺎﺕ ﺍﻟﻜﱪﻱ ﻭﺍﻟﻨﻈﻢ ﺍﻟﻘﺎﻧﻮﻧﻴﺔ ﺍﻟﺮﺋﻴﺴﻴﺔ ﰲ ﺍﻟﻌﺎﱂ "‬
‫ﻭ ﺟﺪﻳﺮ ﺑﺎﻟﺬﻛﺮ ﺍﻋﺘﺮﺍﻑ ﳏﻜﻤﺔ ﺍﻟﻌﺪﻝ ﺍﻟﺪﻭﻟﻴﺔ ﻋﻦ ﺩﻭﺭﺍﻻﺳﻼﻡ ﰱ ﺗﻜﻮﻳﻦ ﺍﻟﻘﺎﻧﻮﻥ ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻰ‬
‫ﰱ ﺣﻜﻤﻬﺎ ﺍﻟﺼﺎﺩﺭ‪ 24 -‬ﻣﺎﻳﻮ ‪ -1980‬ﰲ ﻗﻀﻴﺔ ﺍﳌﻮﻇﻔﲔ ﺍﻟﺪﺑﻠﻮﻣﺎﺳﲔ ﻭﺍﻟﻘﻨﺼﻮﻟﻴﲔ ﻟﻮﻻﻳـﺎﺕ‬
‫ﺍﳌﺘﺤﺪﺓ ﺍﻻﻣﺮﻳﻜﻴﺔ ﰲ ﻃﻬﺮﺍﻥ‪ ،‬ﺣﻴﺚ ﻳﻘﻮﻝ‪:‬‬
‫‪"The Principle of the inviolability of the Persons of diplomatic agents and the Premises‬‬
‫‪of diplomatic missions is one of the very foundations of this long-established regime (of‬‬
‫‪diplomatic law) to the evolution of which the tradition of Islam made a substantial‬‬
‫‪243‬‬
‫"‪contribution‬‬
‫"ﻗﺎﻋﺪﺓ ﺣﺼﺎﻧﺔ ﺍﻟﺸﺨﺼﻴﺔ ﻟﻠﻤﺒﻌﻮﺛﲔ ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻴﲔ ﻭ ﺣﺼﺎﻧﺔ ﻣﻘﺮﺍﻟﺒﻌﺜﺔ ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻴﺔ ﻣﻦ ﺍﻷﺳﺲ‬
‫ﺍﻟﻘﺪﳝﺔ ﺟﺪﹰﺍ ﰱ ﻧﻈﺎﻡ ﺍﻟﻘﺎﻧﻮﻥ ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻰ ﺍﻟﱴ ﻟﺴﻨﺔ ﺍﻻﺳﻼﻡ ﻣﺴﺎﳘﺔ ﺟﻮﻫﺮﻳﺔ ﰲ ﺗﻜﻮﻳﻨﻬﺎ"‬
‫ﺍﻟﺪﻛﺘﻮﺭ " ﺻﻼﺡ ﺍﻟﺪﻳﻦ ﺍﻟﻄﺮﺍﺯﻯ" ﻗﺎﺿﻰ ﺍﳌﺴﻠﻢ ﺍﻟﺴﻮﺭﻯ ﰱ ﻫﺬﺍﺍﳌﻠﻒ ﻳﻘﻮﻝ ﰱ ﺭﺃﻳﻪ ‪" :‬ﻳﺴﺮﱐ‬
‫ﺑﺎﻥ ﺍﳊﻜﻢ ﻗﺪ ﻻﺣﻆ ﺑﻨﺤﻮ ﺧﺎﺹ ﺑﺎﻥ ﺗﻘﺎﻟﻴﺪ ﺍﻻﺳﻼﻡ ﺳﺎﻫﻢ ﻣﻊ ﺍﻵﺧﺮﻳﻦ ﰱ ﺗﻮﺳﻴﻊ ﺍﻟﻘﺎﻧﻮﻥ ﺍﻟﺪﻭﱃ‬
‫ﺍﻟﻌﺎﻡ ﺍﳌﻌﺎﺻﺮ ﲝﺮﻣﺔ ﻭ ﺣﺼﺎﻧﺔ ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻴﺔ ﻭﺍﻟﻘﻨﺼﻮﻟﻴﺔ"‪ 244‬ﰒ ﻧﻘﻞ ﺍﻟﺪﻛﺘﻮﺭ ﺍﻟﻄﺮﺍﺯﻯ ﻋﻦ ﳎﻤﻮﻋـﺔ‬
‫ﺩﺭﻭﺱ ﺍﻛﺎﺩﳝﻴﺔ ﻻﻫﺎﻯ ‪ 1937‬ﰱ ﻣﻮﺿﻮﻉ ﺍﻻﺳﻼﻡ ﻭ ﺍﻟﻘﺎﻧﻮﻥﺍﻟﺪﻭﱃ‪ ،‬ﺣﺮﻣﺔ ﻭ ﺣﺼﺎﻧﺔ ﺍﻟﺮﺳـﻞ ﰱ‬
‫ﺍﻻﺳﻼﻡ ﻭ ﻗﺒﻮﻝ ﻫﺬﺍ ﺍﳌﺒﺪﺍﺀ ﻟﺪﻯ ﺍﻟﺪﻭﻝ ﺍﻻﺳﻼﻣﻴﺔ‪.‬‬
‫ﻭ ﻣﻦ ﺍﳌﻐﺎﻟﻄﺎﺕ ﺍﻟﺸﺎﺋﻌﺔ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺍﻟﺸﺮﻉ ﺍﻻﺳﻼﻣﻰ ﰱ ﻣﺴﺎﺋﻞ ﺍﻟﺴﲑ ﻭﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺪﻭﻟﻴﺔ ﻫﻮ ﰱ‬
‫ﻏﺎﻟﺒﻪ ﻗﺎﻧﻮﻥ ﺣﺮﺏ ﻭ ﺳﻴﻒ‪ ،‬ﻏﲑ ﺃﻥ ﺍﻟﻨﺼﻮﺹ ﺍﻷﺻﻠﻴﺔ ﺍﳌﻌﻮﻝ ﻋﻠﻴﻬﺎ ﺗﺆﻳﺪ ﺍﻟﻌﻜﺲ ﻭ ﻫﻮ ﺃﻥ ﺍﻻﺳﻼﻡ‬
‫ﰱ ﻧﻈﺎﻣﻪ ﺍﻟﺘﺸﺮﻳﻌﻰ ﺩﻳﻦ ﺳﻠﻢ ﻭ ﺍﻟﻼﻋﻨﻒ‪ .‬ﻭ ﻫﺬﺍ ﻛﻠﻤﺔ "ﺍﻻﺳﻼﻡ" ﻣﺸﺘﻘﺔ ﻣﻦ ﻛﻠﻤـﺎﺕ "ﺍﻟـﺴﻠﻢ‬
‫ﻭﺍﻟﺴﻼﻡ ﻭ ﺍﻟﺴﻼﻣﺔ" ﻭ"ﺍﻟﺴﻼﻡ" ﻣﻦ ﺃﲰﺎﺀ ﺍﷲ ﺍﳊﺴﲎ ﺍﻟﻮﺍﺭﺩ ﰱ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ 245‬ﻭ ﻋﺒﺎﺭﺓ "ﺍﻟﺴﻼﻡ‬
‫ﻋﻠﻴﻜﻢ" ﻭ "ﻋﻠﻴﻜﻢ ﺍﻟﺴﻼﻡ" ﻫﻰ ﺍﻟﺘﺤﻴﺔ ﺍﻟﻴﻮﻣﻴﺔ ﺍﻟﺸﺎﺋﻌﺔ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﻭ ﻫﻰ ﻣﻦ ﺃﺣﺴﻦ ﲢﻴﺎﺕ ﺍﻻﻣﻢ‬

‫‪242- Dr.Sobhi Mahmassani: The Principles of International Law in the light of Islamic Doctrine,‬‬
‫‪R,C.A.D.I, 1966, p.22.‬‬
‫‪243- International Court of Justice Reports, 1980. P.40 Para 86‬‬
‫‪244- I was pleased to note that the judgment took particular account of the traditions of Islam, which‬‬
‫‪contributed along with others to elaboration of the rules of contemporary public international law on‬‬
‫‪diplomatic and consular inviolability and immunity.‬‬
‫‪,p.59 Ibid‬‬
‫‪ - 245‬ﺳﻮﺭﺓ ﺍﳊﺸﺮ ‪23 /‬‬
 ‫‪ISoIT‬‬ ‫‪- 112‬‬

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

‫ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻰ ‪:‬‬
‫ﺍﻧﺸﺎﺀ ﺍﻟﺘﻤﺜﻴﻞ‬
‫ﻣﻊ ﺍﺑﺘﻨﺎﺀ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺪﻭﻟﺔ ﺍﻻﺳﻼﻣﻴﺔ ﻣﻊ ﺍﻵﺧﺮﻳﻦ ﻋﻠﻰ ﺍﻟﺴﻠﻢ ﻭﺍﻟﺼﻠﺢ ﻓﻴﻤﻜﻦ ﺃﻥ ﻧﺴﺘﻔﻴﺪ ﻣـﻦ‬
‫ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ‪ " :‬ﻳﺎﺍﻳﻬﺎﺍﻟﻨﺎﺱ ﺍﻧﺎﺧﻠﻘﻨﺎﻛﻢ ﻣﻦ ﺫﻛﺮ ﻭ ﺃﻧﺜﻰ ﻭ ﺟﻌﻠﻨﺎﻛﻢ ﺷﻌﻮﺑﺎ ﻭ ﻗﺒﺎﺋﻞ ﻟﺘﻌـﺎﺭﻓﻮﺍ ﺍﻥ‬
‫ﺍﻛﺮﻣﻜﻢ ﻋﻨﺪﺍﷲ ﺍﺗﻘﻴﻜﻢ" ‪ 247‬ﻋﻠﻰ ﺍﻧﺸﺎﺀ ﺍﻟﺘﻤﺜﻴﻞ ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻰ ﰱ ﺍﻻﺳﻼﻡ ﺑﺪﻟﻴﻞ ﺃﻥ ﺍﻵﻳﺔ ﺗﱪﺯ ﺍﻷﻣﻮﺭ‬
‫ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
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‫ﺍﻭ ﹰﻻ‪ -‬ﺃﺻﻞ ﺍﻻﻧﺴﺎﻧﻴﺔ ﻭﺍﺣﺪ ﻭﺍﻻﺧﺘﻼﻑ ﺍﳊﺎﺻﻞ ﺑﺎﻟﺸﻌﻮﺏ ﻭﺍﻟﻘﺒﺎﻳﻞ ﺭﺍﺟﻊ ﺍﱃ ﺍﳉﻌﻞ ﺍﻻﳍﻰ‬
‫ﺛﺎﻧﻴﹰﺎ ‪ -‬ﺟﻌﻞ ﺍﷲ ﺍ‪‬ﺘﻤﻊ ﺍﻟﺒﺸﺮﻱ ﺷﻌﻮﺑﹰﺎ ﻭ ﻗﺒﺎﻳﻞ ﺑﻘﺼﺪ ﺍﻟﺘﻌﺎﺭﻑ ﻭﺍﻟﻮﻓﺎﻕ ﺍﻟﺬﻯ ﻳﻌﺘﱪ ﺍﻻﺳﺎﺱ ﰱ‬
‫ﺭﺑﻂ ﺍﻻﻓﺮﺍﺩ ﻭﺍﳉﻤﺎﻋﺎﺕ ﻭﺍﻟﺪﻭﻝ‪.‬‬
‫ﺛﺎﻟﺜﹰﺎ ‪ -‬ﺍﳋﻄﺎﺏ ﰱ ﺍﻵﻳﺔ ﻟﻜﻞ ﺍﻟﺒﺸﺮ ﺩﻭﻥ ﺃﻥ ﻳﻘﺘﺼﺮﻋﻠﻰ ﺍﳌﺆﻣﻨﲔ ﻭﺍﳌﺴﻠﻤﲔ ﻓﻘﻂ ﻭﺍﻻ ﻟﻜـﺎﻥ‬
‫ﺍﳋﻄﺎﺏ "ﻳﺎ ﺍﻳﻬﺎﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ" ﺑﺪﻻ ﻣﻦ "ﻳﺎ ﺍﻳﻬﺎ ﺍﻟﻨﺎﺱ "‬
‫ﺭﺍﺑﻌﹰﺎ‪ -‬ﺍﻵﻳﺔ ﻣﺴﻮﻗﺔ ﻟﻨﻔﻰ ﺍﻟﺘﻔﺎﺧﺮ ﻭﺍﳌﻌﲎ ﺍﻧﺎ ﺧﻠﻘﻨﺎﻛﻢ ﻣﻦ ﺃﺏ ﻭ ﺍﻡ ﺗﺸﺘﺮﻛﻮﻥ ﲨﻴﻌﺎ ﻓﻴﻬﻤﺎ ﻣﻦ‬
‫ﻏﲑ ﻓﺮﻕ ﺑﲔ ﺍﻻﺑﻴﺾ ﻭﺍﻻﺳﻮﺩ ﻭﺍﻟﻌﺮﰉ ﻭﺍﻟﻌﺠﻤﻰ ﻭﺍﻟﻐﲎ ﻭﺍﻟﻔﻘﲑ ﻭﺍﻟﺮﺟﻞ ﻭﺍﳌﺮﺃﺓ ﻭﺍﻟﻜﺮﺍﻣﺔ ﻋﻨـﺪﺍﷲ‬
‫ﺑﺎﻟﺘﻘﻮﻯ ‪.‬‬
‫ﻭﳌﺎ ﻛﺎﻥ ﺍﻟﺘﻤﺜﻴﻞ ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻰ ‪ -‬ﺍﳌﻮﻗﺖ ﻭﺍﻟﺪﺍﺋﻢ ‪ -‬ﻳﻬﺪﻑ ﺍﱃ ﺯﻳﺎﺩﺓ ﺃﻭﺍﺻﺮ ﺍﻟﺘﻌـﺎﺭﻑ ﺑـﲔ‬
‫ﺍﺷﺨﺎﺹ ﺍﻟﻘﺎﻧﻮﻥ ﺍﻟﺪﻭﱃ‪ ،‬ﻓﺎﻧﻪ ﻳﻨﺪﺭﺝ ﲢﺖ ﻋﻤﻮﻡ ﺍﻻﻳﺔ‪ ,‬ﻓﺎﻟﺘﻌﺎﺭﻑ ﺍﳌﺬﻛﻮﺭ ﻓﻴﻬﺎ ﳝﻜـﻦ ﺃﻥ ﻳـﺘﻢ‬
‫ﺑﻮﺳﺎﺋﻞ ﻣﺘﻌﺪﺩﺓ ﻳﺎﺗﻰ ﺍﻟﺘﻤﺜﻴﻞ ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻰ ﻭﺍﺭﺳﺎﻝ ﺍﳌﺒﻌﻮﺛﲔ ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻴﲔ ﰱ ﻣﻘﺪﻣﺘﻬﺎ‪.‬‬
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‫ﻋﺼﺮﺍﻟﺮﺳﺎﻟﺔ‪:‬‬
‫ﺍﺩﺍﺭﺓ ﺍﻟﻌﻼﻗﺎﺕ ﺍﳋﺎﺭﺟﻴﺔ‬
‫ﺑﻠﻎ ﻣﻘﺪﺍﺭ ﺍﻟﻮﺛﺎﺋﻖ ﺍﻟﺴﻴﺎﺳﻴﺔ ﻭﺍﻻﺩﺍﺭﻳﺔ ﻋﻦ ﺍﻟﻨﱮ )ﺹ( ﺣﻮﺍﱃ ﺳﺘﺎ ﻭﺍﺭﺑﻌـﲔ ﻭﻣـﺄﺗﻰ)‪(246‬‬
‫ﻣﻌﺎﻫﺪﺓ ﻭ ﻛﺘﺎﺏ ﺻﻠﺢ ﻭ ﻛﺘﺎﺏ ﺃﻣﺎﻥ‪ .‬ﻭﻻﺑﺪ ﺃﻥ ﻫﺬﺍ ﺍﻟﻨﺸﺎﻁ ﺍﻟﻜﺒﲑ ﰱ ﺍﻟﺘﻮﺍﺻﻞ ﻣـﻊ ﺍﻟـﺪﻭﻝ ﻭ‬
‫‪) - 246‬ﺍﻟﺒﻘﺮﺓ ‪ / 279 -‬ﺍﳌﺎﺋﺪﺓ ‪ / 34- 33 -‬ﺍﻻﻧﻔﺎﻝ ‪ / 57 -‬ﺍﻟﺘﻮﺑﺔ ‪ / 107 -‬ﳏﻤﺪ ‪ (4 -‬ﻧﻌـﻢ ﺗﻮﺟـﺪ‬
‫ﺁﻳﺎﺕ ﺁﺧﺮﻯ ﺫﻛﺮﺕ ﻓﻴﻬﺎ ﺍﳉﻬﺎﺩ ﻭ ﺍﻟﻘﺘﺎﻝ ﻭ ﻣﺸﺘﻘﺎ‪‬ﺎ‬
‫‪ - 247‬ﺍﳊﺠﺮﺍﺕ ‪13 /‬‬
‫‪ - 248‬ﻭ ﻳﻘﻮﻝ ﺳﺒﺤﺎﻧﻪ ﰲ ﺳﻮﺭﺓ ﻫﻮﺩ ﺃﻻﻳﺔ ‪ " :118‬ﻭﻟﻮ ﺷﺎﺀ ﺭﺑﻚ ﳉﻌﻞ ﺍﻟﻨﺎﺱ ﺃﻣﺔ ﻭﺍﺣﺪﺓ ﻭ ﻻﻳﺰﺍﻟﻮﻥ ﳐﺘﻠﻔﲔ "‬
‫ﻭ ﰲ ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ﺍﻵﻳﻪ ‪ " :48‬ﻟﻜﻞ ﺟﻌﻠﻨﺎ ﻣﻨﻜﻢ ﺷﺮﻋﺔ ﻭ ﻣﻨﻬﺎﺟﺎ ﻭ ﻟﻮ ﺷﺎﺀﺍﷲ ﳉﻌﻠﻜﻢ ﺃﻣﺔ ﻭﺍﺣﺪﺓ"‬
‫‪ - 249‬ﺍﺑﻮﺍﻟﻮﻓﺎ‪ :‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪ ,‬ﺹ‪17‬‬
‫ﻣﺼﻄﻔﻲ ﻣﲑﳏﻤﺪﻱ ‪113 -‬‬

‫ﺭﺅﺳﺎﺋﻬﺎ ﻗﺪ ﺍﻗﺘﻀﻰ ﺗﻜﻮﻳﻦ ﺟﻬﺎﺯ ﻣﻦ ﺍﻟﺮﺳﻞ )ﺍﻟﺴﻔﺮﺍﺀ( ﻭ ﻛﺘﺎﺏ ﺍﻟﺮﺳﺎﺋﻞ ﻭﺍﻟﻮﺛﺎﺋﻖ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭ‬
‫ﺑﻌﺾ ﺍﻟﻠﻐﺎﺕ ﺍﻻﺟﻨﺒﻴﺔ ﺑﺎﺷﺮﺍﻑ ﺍﻟﺮﺳﻮﻝ ﺍﻻﻛﺮﻡ )ﺹ( ﻭﻗﺪ ﺫﻛﺮﺕ ﺍﳌﺼﺎﺩﺭ ﺃﲰﺎﺀ ﺍﻟﺮﺳﻞ ﺍﻟﺬﻳﻦ ﺑﻌﺚ‬
‫‪‬ﻢ ﺍﻟﻨﱮ )ﺹ( ﺍﱃ ﺍﻟﺪﻭﻝ ﻭ ﺭﺅﺳﺎﺋﻬﺎ‪ .‬ﻭ ﻳﺒﺪﻭﺍ ﺃﻥ ﺍﻟﻨﺸﺎﻁ ﺍﻟﻜﺒﲑ ﰱ ﺍﻟﻌﻼﻗﺎﺕ ﺍﳋﺎﺭﺟﻴـﺔ ﺑـﺪﺃ ﰱ‬
‫ﺍﻟﺴﻨﺔ ﺍﻟﺴﺎﺑﻌﺔ ﻟﻠﻬﺠﺮﺓ ﺑﻌﺪ ﻣﻌﺎﻫﺪﺓ ﺍﳊﺪﻳﺒﻴﺔ ﺍﻟﱴ ﻣﻜﻨﺖ ﺍﻟﻨﱮ )ﺹ( ﻣﻦ ﺃﻥ ﻳﻨﻄﻠﻖ ﺑﺎﻟﺪﻋﻮﺓ ﺍﻻﺳﻼﻣﻴﺔ‬
‫ﰱ ﺷﺒﻪ ﺍﳉﺰﻳﺮﺓ ﺍﻟﻌﺮﺑﻴﺔ ﻭ ﻣﺎ ﺣﻮﳍﺎ ﻭ ﺧﺎﺭﺟﻬﺎ ﻣﻦ ﺑﻴﺰﻧﻄﺔ‪ ،‬ﻓﺎﺭﺱ‪ ،‬ﻣﺼﺮ‪ ،‬ﺍﳊﺒﺸﻪ‪ ،‬ﻏﺴﺎﻥ ﻭ ﻏﲑﻫﻢ‬
‫ﻣﻦ ﺃﻣﺮﺍﺀ ﺍﻟﻘﺒﺎﻳﻞ ﻭ ﻗﺪ ﺗﻜﻮﻥ ﺟﻬﺎﺯ ﻛﺘﺎﺏ ﺍﻟﺮﺳﺎﺋﻞ ﻭﺍﻟﺘﺮﲨﺔ ﻣﻦ ﻋﺪﺩ ﻣﻦ ﺍﻟـﺼﺤﺎﺑﺔ ﺃﺑـﺮﺯﻫﻢ‬
‫"ﺯﻳﺪﺑﻦ ﺛﺎﺑﺖ" ﻭ"ﻋﻠﻰ ﺑﻦ ﺃﰉ ﻃﺎﻟﺐ" ﻭ ﻗﺪ ﺍﺳﺘﻌﻤﻞ ﺍﻟﻨﱮ )ﺹ( ﺍﳋﺎﰎ ﻟﻜﺘﺒﻪ ﺣﲔ ﻋﻠﻢ ﺃﻥ ﺍﳌﻠـﻮﻙ‬
‫‪250‬‬
‫ﻭﺍﻻﻣﺮﺍﺀ ﻻ ﻳﺘﺴﻠﻤﻮﻥ ﺭﺳﺎﺋﻞ ﻏﲑ ﳐﺘﻮﻣﺔ‪.‬‬
‫ﻭ ﻛﺎﻥ ﺍﻟﻨﱮ )ﺹ( ﳜﺎﻃﺐ ﺭﺅﺳﺎﺀ ﺍﻟﺪﻭﻝ ﺑﺎﻻﺣﺘﺮﺍﻡ ﻭﺍﻟﻌﻈﻤﺔ ﻭ ﻫﻜﺬﺍ ﺟـﺎﺀ ﰱ ﺭﺳـﺎﻟﺘﻪ ﺍﱃ‬
‫ﺍﻟﻨﺠﺎﺷﻰ "ﻣﻠﻚ ﺍﳊﺒﺸﻪ" ﺃﻭ"ﻋﻈﻴﻢ ﺍﳊﺒﺸﻪ" ﻭ ﻗﺎﻝ )ﺹ( ﰱ ﺭﺳﺎﻟﺘﻪ ﺍﱃ ﻫﺮﻗﻞ‪ " :‬ﺍﱃ ﻫﺮﻗﻞ ﻋﻈـﻴﻢ‬
‫ﻭ ﺍﻳﻀﺎ ﻛﺎﻥ ﳜﺎﻃﺐ ﻛﺒﺎﺭ ﺍﳌﺴﻴﺤﲔ ﺑﺎﻟﻘﺎ‪‬ﻢ ﻭﺍﻭﺻﺎﻓﻬﻢ ﺍﳌﺸﻬﻮﺭﺓ ‪‬ﺎ ﻭ ﺍﻥ ﱂ ﻳﻌﺘﻘﺪ ‪‬ﺎ ‪.‬‬ ‫ﺍﻟﺮﻭﻡ"‬
‫‪251‬‬

‫ﺍﻥ ﺍﻟﻨﱮ )ﺹ( ﺃﻧﺸﺎﺀ "ﺩﺍﺭﺍﻟﻀﻴﺎﻓﺔ" ﰱ ﺍﳌﺪﻳﻨﺔ ﻟﻴﱰﻝ ﻓﻴﻬﺎ ﺍﻟﻀﻴﻮﻑ ﺍﻟﻮﺍﻓﺪﻭﻥ ﺍﱃ ﺍﳌﺪﻳﻨﺔ ﻭ ﻛﺎﻥ‬
‫‪252‬‬

‫)ﺹ( ﻳﺮﺣﺐ ﺑﺎﻟﻮﻓﻮﺩ‪ 253‬ﻭﺍﺳﻄﻮﺍﻧﺔ ﺍﻟﻮﻓﻮﺩ ﰱ ﻣﺴﺠﺪ ﺍﳌﺪﻳﻨﺔ ﰲ ﺯﻣﺎﻧﻨﺎ ﻫﺬﺍ ﺧﲑ ﺷﺎﻫﺪ ﻟﺘﺪﻝ ﻋﻠـﻲ‬
‫ﻭﺟﻮﺩ ﺃﺟﻬﺰﺓ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻴﺔ ﻋﺼﺮﺍﻟﺮﺳﺎﻟﺔ‪ .‬ﻭ ﻛﺎﻥ ﺑﻼﻝ ﺑﻦ ﺭﺑﺎﺡ ﻣـﺆﺫﻥ ﺍﻟﺮﺳـﻮﻝ )ﺹ(‬
‫ﻣﻜﻠﻔﺎ ﺑﻄﻌﺎﻣﻬﻢ ‪ 254‬ﺑﻞ ﺣﱴ ﺣﻴﻨﻤﺎ ﺍﺷﺘﺪ ﺍﻟﻮﺟﻊ ﺑﺎﻟﻨﱮ )ﺹ( ﱂ ﻳﻨﺲ ﺃﻥ ﻳﺬﻛﺮ ﺍﳌﺴﻠﻤﲔ ‪ -‬ﻭ ﻫـﻮ‬
‫ﰱ ﺍﻭﺍﺧﺮ ﺣﻴﺎﺗﻪ ‪ -‬ﺍﳍﺪﻳﺔ ﺍﱃ ﺍﻟﻮﻓﻮﺩ‪ .‬ﻭ ﻳﺬﻛﺮ ﺍﻟﺒﺨﺎﺭﻯ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺃﻥ ﺍﻟﻨﱮ )ﺹ( ﺃﻣﺮ ﻣﻦ ﺣﻮﻟﻪ‬
‫‪255‬‬
‫ﺑﺜﻼﺙ ﻭ ﻣﻨﻬﺎ‪ ..." :‬ﻭ ﺃﺟﻴﺰﻭﺍ ﺍﻟﻮﻓﺪ ﺑﻨﺤﻮ ﻣﺎ ﻛﻨﺖ ﺃﺟﻴﺰﻫﻢ‪"...‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱏ‪ :‬ﺍﺳﺎﺱ ﻣﻨﺢ ﺍﳊﺼﺎﻧﺎﺕ ﺍﻟﺪﺑﻠﻮﳌﺎﺳﻴﺔ‪:‬‬
‫ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﻥ ﺍﻟﺴﻴﺎﺩﺓ ﺍﻟﺪﻭﻟﺔ ﺗﻘﻊ ﻋﻠﻰ ﻛﻞ ﺍﻻﺷﻴﺎﺀ ﻭﺍﻻﻓﺮﺍﺩ ﺍﻟﻮﺍﻗﻊ ﰱ ﺇﻗﻠﻴﻤﻬﺎ ﻓﺤﺎﻭﻝ ﻓﻘﻬـﺎﺀ‬
‫ﺍﻟﻘﺎﻧﻮﻥ ﺍﻟﺪﻭﱄ ﺍﻟﺒﺤﺚ ﻋﻦ ﺗﱪﻳﺮ ﻓﻠﺴﻔﻰ ﳌﻨﺢ ﺍﳊﺼﺎﻧﺎﺕ ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻴﺔ ﺍﻟﱴ ﺗﺘﻤﺘﻊ ﺍﻟﺪﺑﻠﻮﻣﺎﺳـﻴﻮﻥ ﻭ‬

‫‪ -‬ﴰﺲ ﺍﻟﺪﻳﻦ‪ ،‬ﳏﻤﺪ ﻣﻬﺪﻯ‪ :‬ﻧﻈﺎﻡ ﺍﳊﻜﻢ ﻭ ﺍﻻﺩﺍﺭﺓ ﰱ ﺍﻻﺳﻼﻡ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ ،‬ﺩﺍﺭﺍﻟﺜﻘﺎﻓﺔ‪ ،‬ﻗﻢ‪ ،1992 ،‬ﺹ‬ ‫‪250‬‬
‫‪597‬‬
‫‪ -‬ﺍﺑﻮﺍﻟﻮﻓﺎ‪ :‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪ ,‬ﺹ‪166‬‬
‫‪ -‬ﻋﺒﺪﺍﳊﻲ ﺍﻟﻜﺘﺎﱐ‪ :‬ﺍﻟﺘﺮﺍﺗﻴﺐ ﺍﻻﺩﺍﺭﻳﺔ ‪,‬ﺩﺍﺭﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﰊ‪,‬ﺑﲑﻭﺕ‪ ,‬ﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ‪ ,‬ﺝ‪ ,1‬ﺹ‪203-202‬‬
‫ـﺔ‪,‬‬
‫ـﺔﺍﻻﻭﱄ ‪ ,‬ﺩﺍﺭﺍﳌﻌﺮﻓـ‬
‫ـﺪ‪ ,‬ﺍﻟﻄﺒﻌـ‬
‫ـﺪ ﺍﻟﻮﺍﺣـ‬
‫ـﺼﻄﻔﻲ ﻋﺒـ‬
‫ـﻖ‪ :‬ﻣـ‬ ‫ـﺔ‪ ,‬ﲢﻘﻴـ‬
‫ـﺴﲑﺓ ﺍﻟﻨﺒﻮﻳـ‬‫ـﺜﲑ‪ :‬ﺍﻟـ‬
‫ـﻦ ﻛـ‬‫‪ - 251‬ﺍﺑـ‬
‫ﺑﲑﻭﺕ‪,1396,‬ﺝ‪,2‬ﺹ‪41‬‬
‫‪ - 252‬ﺍﺑﻮﺍﻟﻮﻓﺎ ‪ :‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪ ,‬ﺹ ‪ / 250‬ﺍﻟﺸﻴﺦ ﴰﺲ ﺍﻟﺪﻳﻦ‪ :‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪ ,‬ﺹ‪598‬‬
‫‪ - 253‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﺩﺍﺭﺍﻟﻔﻜﺮ ‪ ,‬ﺑﲑﻭﺕ ‪,‬ﻃﺒﻌﺔ ﺍﻻﻭﻓﺴﻴﺖ ﻋﻦ ﺩﺍﺭﺍﻟﻄﺒﺎﻋﺔ ﺍﻟﻌﺎﻣﺮﺓ ﺑﺎﺳـﺘﺒﻮﻝ‪ ,1401,‬ﺝ‪,8‬‬
‫ﺹ ‪137‬‬
‫‪ - 254‬ﴰﺲ ﺍﻟﺪﻳﻦ‪ :‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪ ,‬ﺹ ‪599‬‬
‫‪ - 255‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪,‬ﺝ‪ ,4‬ﺹ‪31‬‬
 ‫‪ISoIT‬‬ ‫‪- 114‬‬

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

‫‪ - 256‬ﳌﺰﻳﺪ ﺍﻟﺘﻔﺼﻴﻼﺕ ﺭﺍﺟﻊ‪:‬‬

‫‪ -‬ﺍﳌﻼﺡ ﻓﺎﻭﻱ ‪ :‬ﺳﻠﻄﺎﺕ ﺍﻻﻣﻦ ﻭ ﺍﳊﺼﺎﻧﺎﺕ ﻭ ﺍﻻﻣﺘﻴﺎﺯﺍﺕ ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻴﺔ‪ ،‬ﻣﻨﺸﺎﺓ ﺍﳌﻌﺎﺭﻑ‪ ،‬ﺍﻻﺳﻜﻨﺪﺭﻳﺔ‪،1981،‬‬
‫ﺹ‪39-19‬‬
‫‪ -‬ﺍﻟﺸﺎﻣﻰ‪ ،‬ﻋﻠﻰ ﺣﺴﲔ‪ :‬ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻴﺔ ﻧﺸﺄ‪‬ﺎ ﻭ ﺗﻄﻮﺭﻫﺎ ﻭ ﻗﻮﺍﻋﺪﻫﺎ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﺩﺍﺭﺍﻟﻌﻠﻢ ﻟﻠﻤﻼﻳﲔ‪ ،‬ﺑـﲑﻭﺕ‪،‬‬
‫‪ ،1994‬ﺻﺺ ‪ - /468-442‬ﺍﻟﺪﻛﺘﻮﺭ ﺍﺑﻮﺍﻟﻮﻓﺎ‪ :‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪ ,‬ﺹ ‪298-297‬‬
‫‪ - 257‬ﺍﺑﻮﺍﻟﻮﻓﺎ‪ :‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ‪ ,‬ﺹ ‪303‬‬
‫ﻣﺼﻄﻔﻲ ﻣﲑﳏﻤﺪﻱ ‪115 -‬‬

‫‪ -2‬ﻳﻘﻮﻝ ﻓﻘﻬﺎﺀ ﺍﳌﺴﻠﻤﲔ‪:‬‬

‫" ﻣﻦ ﺩﺧﻞ ﻣﻨﻬﻢ )ﺍﻯ ﻣﻦ ﻏﲑ ﺍﳌﺴﻠﻤﲔ( ﻟﺴﻔﺎﺭﺓ ﺃﻭ‪ ...‬ﱂ ﻳﻔﺘﻘﺮﺍﱃ ﻋﻘﺪ ﺍﻣﺎﻥ ﺑﻞ ﺫﻟﻚ ﺍﻟﻘﺼﺪ‬
‫ﻳﺆﻣﻨﻪ"‪ " 258‬ﻓﺎﻥ ﻗﺎﻝ ﺍﳊﺮﰉ )ﻏﲑ ﺍﳌﺴﻠﻢ( ﺩﺧﻠﺖ ﺑﺎﻣﺎﻥ ﱂ ﻳﺼﺪﻕ ﻭ ﺃﺧﺬ ﻭ ﻟﻮ ﻗﺎﻝ ﺃﻧﺎ ﺭﺳﻮﻝ ﻓﺎﻥ‬
‫ﻭﺟﺪ ﻣﻌﻪ ﻛﺘﺎﺏ ﻳﻌﺮﻑ ﺍﻧﻪ ﻛﺘﺎﺏ ﻣﻠﻜﻬﻢ ﺑﻌﻼﻣﺔ ﺗﻌﺮﻑ ﺫﻟﻚ ﻛﺎﻥ ﺁﻣﻨﹰﺎ ﻓﺎﻥ ﺍﻟﺮﺳﻮﻝ ﻻ ﳛﺘﺎﺝ ﺍﱃ‬
‫ﺍﻣﺎﻥ ﺧﺎﺹ ﺑﻞ ﺑﻜﻮﻧﻪ ﺭﺳﻮﻻ ًﻳﺄﻣﻦ‪ 259 "...‬ﻭ ﺍﻟﺸﻴﺒﺎﱏ ﻳﻘﻮﻝ ﺍﻥ ﺍﻟﺮﺳﻞ ﺍﺫﺍ ﱂ ﻳﻜﻮﻧـﻮﺍ ﺁﻣـﻨﲔ ﻻ‬
‫ﻳﺴﺘﻄﻴﻌﻮﻥ ﺗﺄﺩﻳﺔ ﺍﻟﺮﺳﺎﻟﺔ ﻓﺎﻻ ﻣﺎﻥ ﳍﻢ ﺑﻐﲑ ﺷـﺮﻁ‪ 260 ...‬ﻭ ‪‬ـﺬﺍ ﻳﻜـﻮﻥ ﺍﻟـﺸﻴﺒﺎﱏ )ﺍﳌﺘـﻮﰱ‬
‫‪182‬ﺍﳍﺠﺮﻱ( ﻗﺪ ﺳﺒﻖ ﺍﻟﻘﺎﻧﻮﻥ ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻰ ﺍﳊﺪﻳﺚ ﻭ ﻃﺮﺡ ﺍﳌﻔﺎﻫﻴﻢ ﺍﻟﻨﻈﺮﻳﺔ ﺍﻟـﱴ ﺗـﱪﺭ ﻣـﻨﺢ‬
‫ﺍﳊﺼﺎﻧﺎﺕ ﻗﺒﻞ ﺃﻥ ﺗﻄﺮﺣﻬﺎ ﻭ ﺗﺘﺒﻨﺎﻫﺎ ﺍﻻﺗﻔﺎﻗﺎﺕ ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻴﺔ‪ .‬ﻓﻘﺪ ﺟﺎﺀ ﰲ ﻣﻘﺪﻣﺔ ﺍﺗﻔﺎﻗﻴﺔ ﻓﻴﻨﻨـﺎ‬
‫ﻟﻌﺎﻡ ‪ 1961‬ﺍﳋﺎﺻﺔ ﺑﺎﻟﻌﻼﻗﺎﺕ ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻴﺔ ﻭ ﺑﻘﻴﺔ ﺍﻻﺗﻔﺎﻗﺎﺕ ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻴﺔ‪ " 261‬ﻭ ﺍﺫ ﺗـﺪﺭﻙ ﺃﻥ‬
‫ﻣﻘﺼﺪ ﻫﺬﻩ ﺍﻻﻣﺘﻴﺎﺯﺍﺕ ﻭ ﺍﳊﺼﺎﻧﺎﺕ ﻟﻴﺲ ﺍﻓﺎﺩﺓ ﺍﻻﻓﺮﺍﺩ ﺑﻞ ﺿﻤﺎﻥ ﺍﻷﺩﺍﺀ ﺍﻟﻌﻔﺎﻝ ﻟﻮﻇﺎﺋﻒ ﺍﻟﺒﻌﺜـﺎﺕ‬
‫ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻴﺔ ﻭ ﺑﻮﺻﻔﻬﺎ ﳑﺜﻠﺔ ﺍﻟﺪﻭﻝ" ﺍﺫﻥ ﻳﻜﻮﻥ ﺍﻟﺸﻴﺒﺎﱏ ﻗﺪ ﺍﺳـﻨﺪ ﺍﳊـﺼﺎﻧﺎﺕ ﺍﻟﺪﺑﻠﻮﻣﺎﺳـﻴﺔ ﺍﱃ‬
‫ﺿﺮﻭﺭﺍﺕ ﺗﺄﻣﲔ ﻋﻤﻞ ﺍﳌﺒﻌﻮﺛﲔ ﺑﻮﺻﻔﻬﻢ ﳑﺜﻠﲔ ﻷﺳﻴﺎﺩﻫﻢ ﻭﻳﻜﻮﻥ ﻗﺪ ﺃﻛﺪ ﺍﻳﻀﹰﺎ ﻣﻔﻬﻮﻡ ﻋﻬﺪ ﺍﻷﻣﺎﻥ‬
‫ﻭ ﺷﺮﻁ ﲟﺎ ﻳﺘﻼﺋﻢ ﻣﻊ ﺍﻟﺼﻔﺔ ﺍﻟﺘﻤﺜﻴﻠﻴﺔ ﺍﻟﱴ ﻗﺎﻝ ‪‬ﺎ ﺍﻏﻠﺐ ﺍﻟﻔﻘﻬﺎﺀ ﺍﳌﺴﻠﻤﲔ ‪.‬‬
‫ﻭ ﰱ ﻛﺘﺎﺏ "ﺍﳋﺮﺍﺝ" ﻷﰉ ﻳﻮﺳﻒ ﻧﻼﺣﻆ ﻫﺬﺍ ﺍﻟﺘﺄﻛﻴﺪ ﻭ ﻫﻮ ﻳﻘﻮﻝ "ﺍﻥ ﺍﻟﻮﻻﺓ ﺍﺫﺍ ﻣـﺎ ﻟﻘـﻮﺍ‬
‫ﺭﺳﻮﻻ ﻳﺴﺄﻟﻮﻧﻪ ﻋﻦ ﺍﲰﻪ ﻓﺎﻥ ﻗﺎﻝ ﺍﻧﺎ ﺭﺳﻮﻝ ﺍﳌﻠﻚ ﺑﻌﺜﲎ ﺍﱃ ﻣﻠﻚ ﺍﻟﻌﺮﺏ ﻭ ﻫﺬﺍ ﻛﺘﺎﺑﻪ ﻣﻌﻰ ﻓﺎﻧـﻪ‬
‫‪262‬‬
‫ﻳﺼﺪﻕ ﻭ ﻻ ﺳﺒﻴﻞ ﻋﻠﻴﻪ ﻭ ﻻ ﻳﺘﻌﺮﺽ ﻟﻪ ﻭ ﻻ ﳌﺎ ﻣﻌﻪ ﻣﻦﺍﳌﺘﺎﻉ‪"...‬‬
‫ﺍﺳﺘﻨﺎﺩ ﺍﳊﺼﺎﻧﺎﺕ ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻴﺔ ﰲ ﺍﻻﺳﻼﻡ ﺍﱄ ﻓﻜﺮﺓ ﻣﻘﺘﻀﻴﺎﺕ ﺍﻟﻮﻃﻴﻔﺔ‪:‬‬
‫ﻳﻘﻮﻝ ﺍﻟﻔﻘﻬﺎﺀ‪ " :‬ﳚﻮﺯ ﻋﻘﺪ ﺍﻻﻣﺎﻥ ﻟﻠﺮﺳﻮﻝ ﻭ ﺍﳌﺴﺘﺎﻣﻦ ﻻﻥ ﺍﳊﺎﺟﺔ ﺗﺪﻋﻮﺍ ﺍﱄ ﺫﻟـﻚ" ﻭ "‬
‫‪263‬‬

‫ﺍﻟﺮﺳﻞ ﱂ ﺗﺰﻝ ﺃﻣﻨﺔ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﻭ ﺍﻻﺳﻼﻡ ﻭﻫﺬﺍ ﻻﻥ ﺍﻣﺮ ﺍﻟﻘﺘﺎﻝ ﻭ ﺍﻟﺼﻠﺢ ﻻ ﻳﺘﻢ ﺍﻻ ﺑﺎﻟﺮﺳﻞ ﻓﻼﺑـﺪ‬
‫‪264‬‬
‫ﻣﻦ ﺍﻣﺎﻥ ﺍﻟﺮﺳﻮﻝ ﻟﻴﺘﻮﺻﻞ ﺍﱄ ﻣﺎ ﻫﻮ ﺍﳌﻘﺼﻮﺩ"‬
‫ﻭ ﰱ ﺗﻌﻠﻴﻘﺔ ﻋﻠﻰ ﻗﻮﻟﻪ )ﺹ( " ﻟﻮﻻ ﺃﻥ ﺍﻟﺮﺳﻞ ﻻﺗﻘﺘﻞ ﻟﻘﺘﻠﺘﻜﻤﺎ" ﻳﻘﻮﻝ ﺑﻌـﺾ ﺍﻟﻔﻘﻬـﺎﺀ " ﺃﻥ‬
‫ﺍﳊﺎﺟﺔ ﺩﺍﻋﻴﺔ ﺍﱃ ﺫﻟﻚ‪ ،‬ﺍﺫ ﻟﻮ ﻗﺘﻞ ﻟﻔﺎﺗﺖ ﻣﺼﻠﺤﺔ ﺍﳌﺮﺍﺳﻠﺔ"‪ 265‬ﻭ " ﻭ ﻣﻨﻪ ﻳﺴﺘﻔﺎﺩ ﺍﻻﻣﺎﻥ ﻟﻠﺮﺳـﻞ‬

‫‪ - 258‬ﺍﻟﻨﻮﻭﻱ ﺍﻟﺪﻣﺸﻘﻲ ‪ :‬ﺭﻭﺿﺔ ﺍﻟﻄﺎﻟﺒﲔ ‪ ,‬ﺩﺍﺭﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ,‬ﺑﲑﻭﺕ‪ ,‬ﺝ‪ ,7‬ﺹ ‪489‬‬
‫‪ -‬ﺍﳊﻠﻰ‪ :‬ﺗﺬﻛﺮﺓ ﺍﻟﻔﻘﻬﺎﺀ‪ ,‬ﻣﻮﺳﺴﺔ ﺃﻝ ﺍﻟﺒﻴﺖ ﻻﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ‪ ,‬ﺍﻳﺮﺍﻥ‪ ,‬ﺍﻟﻄﺒﻌﺔ ﺍﻻﻭﱄ‪ ,‬ﺝ ‪ ,9‬ﺹ ‪91‬‬
‫‪ - 259‬ﺍﺑﻦ ﳒﻴﻢ ﺍﳊﻨﻔﻰ‪ :‬ﺍﻟﺒﺤﺮ ﺍﻟﺮﺍﺋﻖ ﺷﺮﺡ ﻛﱰ ﺍﻟﺪﻗﺎﺋﻖ‪ ،‬ﺩﺍﺭﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪,‬ﺑﲑﻭﺕ ‪,‬ﺝ ‪ ،5‬ﺹ ‪170‬‬
‫‪ - 260‬ﺍﻟﺸﻴﺒﺎﱐ ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺴﲑ ﺍﻟﻜﺒﲑ‪ ,‬ﺍﳉﺰﺀﺍﻻﻭﻝ‪ ,‬ﺹ‪296‬‬
‫‪ - 261‬ﺍﺗﻔﺎﻗﻴﺔ ﻓﻴﻨﺎ‪ 1969‬ﺍﳋﺎﺻﺔ ﺑﺎﻟﺒﻌﺜﺎﺕ ﺍﳌﺆﻗﺘﺔ‪ ،‬ﺍﺗﻔﺎﻗﻴﻪ ﻓﻴﻨﻨﺎ ‪1975‬ﺍﳋﺎﺻﺔ ﻟﺘﻤﺜﻴﻞ ﺍﻟﺪﻭﻝ ﻟـﺪﻯ ﺍﳌﻨﻈﻤـﺎﺕ‬
‫ﺍﻟﺪﻭﻟﻴﺔ‪.‬‬
‫‪ - 262‬ﺍﻟﺸﺎﻣﻲ ﻋﻠﻲ ﺣﺴﲔ‪ :‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪ ,‬ﺹ ‪437‬‬
‫‪ - 263‬ﻋﺒﺪﺍﻟﺮﲪﻦ ﺍﺑﻦ ﻗﺪﺍﻣﺔ ‪ :‬ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ‪ ,‬ﺩﺍﺭﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﰊ ‪ ,‬ﺑﲑﻭﺕ‪ ,‬ﺝ‪ ,10‬ﺹ ‪563‬‬
‫‪ - 264‬ﺍﻟﺴﺮﺧﺴﻲ ‪ :‬ﺍﳌﺒﺴﻮﻁ‪ ,‬ﺩﺍﺭﺍﳌﻌﺮﻓﺔ‪ ,‬ﺑﲑﻭﺕ‪ ,‬ﺝ‪ ,10‬ﺹ ‪92‬‬
‫‪ - 265‬ﺍﻟﺒﻬﻮﰐ ‪ :‬ﻛﺸﺎﻑ ﺍﻟﻘﻨﺎﻉ ‪ ,‬ﺩﺍﺭﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ,‬ﺑﲑﻭﺕ‪ ,‬ﺍﻟﻄﺒﻌﺔ ﺍﻻﻭﱄ‪ ,1418,‬ﺝ‪,3‬ﺹ‪218‬‬
 ‫‪ISoIT‬‬ ‫‪- 116‬‬

‫ﺍﻟﺬﻯ ﻫﻮ ﻣﻘﺘﻀﻰ ﺍﳌﺼﻠﺤﺔ ﻭﺍﻟﺴﻴﺎﺳﺔ ﺿﺮﻭﺭﺓ ﻣﺴﻴﺲ ﺍﳊﺎﺟﺔ ﺍﱃ ﺫﻟﻚ ﻛﻤﺎ ﻫﻮ ﻭﺍﺿـﺢ" ‪ 266‬ﻭ "‬
‫ﳚﻮﺯ ﺃﻥ ﻳﻌﻘﺪ ﺍﻻﻣﺎﻥ ﻟﺮﺳﻮﻝ ﺍﳌﺸﺮﻛﲔ ﻭ ﻟﻠﻤﺴﺘﺄﻣﻦ ﻻﻥ ﺍﻟﻨﱮ )ﺹ( ﻛﺎﻥ ﻳﺆﻣﻦ ﺭﺳﻞ ﺍﳌﺸﺮﻛﲔ ﻭ‬
‫‪267‬‬
‫ﻻﻥ ﺍﳊﺎﺟﺔ ﺗﺪﻋﻮ ﺍﱃ ﺍﳌﺮﺍﺳﻠﺔ ﻭﻟﻮ ﻗﺘﻠﻮﺍ ﺭﺳﻠﻬﻢ ﻟﻘﺘﻠﻮﺍ ﺭﺳﻠﻨﺎ ﻓﺘﻔﻮﺕ ﺍﳌﺼﻠﺤﺔ"‬
‫ﻳﺘﻀﺢ ﳑﺎ ﺗﻘﺪﻡ ﺃﻥ ﻓﻜﺮﺓ ﻣﻘﺘﻀﻴﺎﺕ ﺍﻟﻮﻇﻴﻔﺔ ﻛﺎﺳﺎﺱ ﳌﻨﺢ ﺍﳊـﺼﺎﻧﺎﺕ ﺍﻟﺪﺑﻠﻮﻣﺎﺳـﻴﺔ ﻛﺎﻧـﺖ‬
‫ﻭﺍﺿﺤﺔ ﻟﺪﻯ ﺍﻟﻔﻘﻬﺎﺀ ﺍﳌﺴﻠﻤﲔ ﻗﺒﻞ ﺗﺪﻭﻳﻦ ﺍﺗﻔﺎﻗﻴﺎﺕ ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻴﺔ ﺑﻘﺮﻭﻥ ﻋﺪﻳﺪﺓ ‪.‬‬
‫ﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥ ﻇﻬﻮﺭ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻻﺳﻼﻣﻴﺔ ﻛﺎﻥ ﰱ ﺍﻟﻘﺮﻥ ﺍﻟﺴﺎﺑﻊ ﺍﳌﻴﻼﺩﻯ ﻭ ﺃﻥ ﺍﻟﻘﺎﻧﻮﻥ ﺍﻟﺪﻭﱃ ﺑﺪﺃ‬
‫ﻧﺸﺎﺗﻪ ﰱ ﺍﻟﻘﺮﻥ ﺍﻟﺴﺎﺑﻊ ﻋﺸﺮ ﰒ ﺑﺪﺃ ﻳﻨﻤﻮ ﻭ ﻳﺘﻄﻮﺭ ﺍﱃ ﺃﻥ ﺩﺧﻞ ﻣﺮﺣﻠﺔ ﺍﻻﺳﺘﻘﺮﺍﺭ ﰱ ﺍﻟﻨﺼﻒ ﺍﻟﺜـﺎﱏ‬
‫ﻣﻦ ﺍﻟﻘﺮﻥ ﺍﻟﻌﺸﺮﻳﻦ ﻭ ﻗﻮﺍﻋﺪ ﺍﻟﻘﺎﻧﻮﻥ ﺍﻟﺪﻭﱃ ﺑﺸﺄﻥ ﺍﻟﺘﻤﺜﻴﻞ ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻰ ﱂ ﻳﺘﻢ ﺗﻘﻨﻴﻨﻬﺎ ﺭﲰﻴﺎ ﺍﻻ ﻋﺎﻡ‬
‫‪ 1961‬ﺑﺎﺑﺮﺍﻡ ﺍﺗﻔﺎﻗﻴﺔ ﻓﻴﻨﺎ ﻟﻠﻌﻼﻗﺎﺕ ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻴﺔ ﻭ ﺭﻏﻢ ﺍﻟﻔﺎﺻﻞ ﺍﻟﺰﻣﲎ ﺑﲔ ﺍﻟﻨﻈﺎﻣﲔ ﻳﺰﻳﺪ ﻋﻠﻰ ﺍﻟﻒ‬
‫ﻭ ﺛﻼﲦﺎﺓ ﺳﻨﺔ ﻓﺎﻥ ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻴﺔ ﺍﻻﺳﻼﻣﻴﺔ ﳍﺎ ﻣﻨﻬﺠﺎ ﺫﺍ ﻗﻮﺍﻋﺪ ﻭ ﻧﻈﻢ ﳏﺪﺩﺓ‪....‬‬
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‫ﺣﺼﺎﻧﺔ ﺍﻟﺮﺳﻞ ﰱ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ‪:‬‬

‫ﺍﻟﻘﺎﻋﺪﺓ ﺍﳋﺎﺻﺔ ﲝﺼﺎﻧﺔ ﺍﻟﺮﺳﻞ ﰱ ﺍﻻﺳﻼﻡ ﺍﻛﺪﻫﺎ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻜﺮﱘ ﰱ ﻗﻮﻟﻪ ﻭ ﻓﻌﻠﻪ ﻣﻨﺬ ﻟﻘﺎﺋﻪ ﻣﻊ‬
‫ﺭﺳﻮﱃ ﻣﺴﻴﻠﻤﺔ ﻭ ﺳﺎﺭﻋﻠﻴﻬﺎ ﺍﳌﺴﻠﻤﻮﻥ ﻣﻦ ﺑﻌﺪﻩ ‪ .‬ﻳﻘﻮﻝ ﺍﳌﺆﺭﺧﻮﻥ ﺃﻥ " ﻣﺴﻴﻠﻤﺔ " ﺍﺩﻋﻲ ﺍﻟﻨﺒـﻮﺓ ﻭ‬
‫ﻛﺘﺐ ﺍﱃ ﺍﻟﻨﱯ )ﺹ(‪ " :‬ﻣﻦ ﻣﺴﻴﻠﻤﺔ ﺭﺳﻮﻝ ﺍﷲ ﺍﱃ ﳏﻤﺪ ﺭﺳﻮﻝ ﺍﷲ‪ ,‬ﺳﻼﻡ ﻋﻠﻴﻚ‪ ,‬ﺍﻣﺎ ﺑﻌﺪ‪ ,‬ﻓﺎﱏ‬
‫ﻗﺪ ﺃﺷﺮﻛﺖ ﰱ ﺍﻻﻣﺮ ﻣﻌﻚ‪ "...‬ﻓﻘﺪﻡ ﻋﻠﻴﻪ ﺭﺳﻮﻻﻥ ﻟﻪ ‪‬ﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻭ ﺑﻌﺪ ﻗﺮﺍﺋﺔ ﺍﻟﻜﺘﺎﺏ‪ ,‬ﻗﺎﻝ ﺍﻟﻨﱮ‬
‫ﳍﻤﺎ‪ ,‬ﻓﻤﺎ ﺗﻘﻮﻻﻥ ﺃﻧﺘﻤﺎ؟ ﻗﺎﻻ‪ :‬ﻧﻘﻮﻝ ﻛﻤﺎ ﻗﺎﻝ‪ .‬ﻓﻘﺎﻝ )ﺹ(‪ " :‬ﺍﻣﺎ ﻭﺍﷲ ﻟﻮﻻ ﺃﻥ ﺍﻟﺮﺳـﻞ ﻻ ﺗﻘﺘـﻞ‬
‫‪269‬‬
‫ﻟﻀﺮﺑﺖ ﺃﻋﻨﺎﻗﻜﻤﺎ"‬
‫ﻣﺎ ﻧﻘﻞ ﻋﻦ ﺍﻟﺮﺳﻮﻝ )ﺹ( ﳐﺘﻠﻔﺔ ﺍﻻﻟﻔﺎﻅ ﰱ ﻣﺼﺎﺩﺭ ﺍﳊﺪﻳﺜﻴﺔ ﻓﻔﻲ ﺑﻌﻀﻬﺎ" ﺍﻣﺎ ﻭﺍﷲ ﻟـﻮﻻ ﺃﻥ‬
‫ﻼ ﺭﺳﻮ ﹰﻻ ﻟﻘﺘﻠﺘﻜﻤﺎ"‪ 271‬ﻭﺍﻥ‬ ‫ﺍﻟﺮﺳﻞ ﻻ ﺗﻘﺘﻞ ﻟﻀﺮﺑﺖ ﺍﻋﻨﺎﻗﻜﻤﺎ"‪ 270‬ﻭ ﰱ ﺑﻌﺾ ﺍﻵﺧﺮ " ﻟﻮ ﻛﻨﺖ ﻗﺎﺗ ﹰ‬
‫ﻛﺎﻥ ﺍﳌﻘﺼﻮﺩ ﻣﻦ ﺍﻟﻌﺒﺎﺭﺗﲔ ﻭﺍﺣﺪ ﻭ ﻫﻮ ﺍﺣﺘﺮﺍﻡ ﻭ ﺣﺼﺎﻧﺔ ﺍﻟﺴﻔﺮﺍﺀ ﻭ ﺍﻟﺮﺳﻞ ﻟﻜﻦ ﰱ ﺭﺍﻳﻨﺎ ﺍﳌﺴﺘﻔﺎﺩ‬
‫ﻣﻦ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻷﻭﱃ ﻏﲑ ﻣﺎ ﻧﺴﺘﻔﻴﺪ ﻣﻦ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﺜﺎﻧﻴﺔ‪ .‬ﻻﻥ ﰲ ﺍﻻﻭﱃ ﳒﺪ " ﻟﻮﻻ ﺍﻻﻣﺘﻨﺎﻋﻴﺔ" ﻭ ﻫـﻰ‬
‫ﺣﺴﺐ ﻗﻮﺍﻋﺪ ﺍﻻﺩﺏ ﺍﻟﻌﺮﺑﻴﺔ ﺗﺪﻝ ﻋﻠﻰ ﺍﻣﺘﻨﺎﻉ ﺷﻰﺀ ﻟﻮﺟﻮﺩ ﺷﻰﺀ ﺁﺧﺮ‪ .‬ﻓﻨﻘﻮﻝ ﰲ ﻣﻌﲏ ﺍﳊﺪﻳﺚ ﻻ‬
‫ﻳﺘﻌﺮﺽ ﺭﺳﻮﻻ ﻣﺴﻴﻠﻤﺔ‪ ,‬ﻻﺟﻞ ﻭﺟﻮﺩ ﻗﺎﻋﺪﺓ ﺣﺮﻣﺔ ﺍﻟﺮﺳﻞ‪ .‬ﻭ ﺍﻟﻮﺍﻗﻊ ﺃﻥ ﺍﻟﺮﺳـﻮﻝ ﺍﻟﻜـﺮﱘ ﻗـﺪ‬
‫ﺍﻋﺘﺮﻑ ‪‬ﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﻗﺎﻋﺪﺓ ﺣﺮﻣﺔ ﻭ ﺣﺼﺎﻧﺔ ﺍﻟﺮﺳﻞ ﻛﺮﺳﻢ ﻭﻋﺮﻑ ﻭ ﻗـﺎﻡ ﺑﺘﺄﻳﻴـﺪ ﻫـﺬﺍﺍﻟﻌﺮﻑ‬
‫ﺍﳌﻮﺟﻮﺩ‪ .‬ﻭ ﺍﻣﺎ ﺍﳌﺴﺘﻔﺎﺩ ﻣﻦ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﺜﺎﻧﻴﺔ ﺍﻧﻪ)ﺹ( ﰱ ﻣﻘﺎﻡ ﺗﺸﺮﻳﻊ ﻗﺎﻋﺪﺓ ﺣﺼﺎﻧﺔ ﺍﻟﺮﺳﻞ ﻓﻜﺎﻧﻪ ﻗﺎﻝ‪:‬‬

‫‪ - 266‬ﺍﻟﻨﺠﻔﻰ ﳏﻤﺪ ﺣﺴﻦ‪ :‬ﺟﻮﺍﻫﺮﺍﻟﻜﻼﻡ ﰲ ﺷﺮﺡ ﺷﺮﺍﺋﻊ ﺍﻻﺳﻼﻡ‪ ,‬ﺍﻻﺳﻼﻣﻴﺔ‪ ,‬ﻃﻬﺮﺍﻥ‪ ,‬ﺝ ‪ ،21‬ﺹ ‪77‬‬
‫‪ - 267‬ﺍﳊﻠﻰ ‪ :‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪ ,‬ﺹ ‪86‬‬
‫‪ - 268‬ﺍﳌﻼﺡ ﻓﺎﻭﻱ‪ :‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ‪ ,‬ﺹ ‪649‬‬
‫‪ - 269‬ﺍﺑﻦ ﻫﺸﺎﻡ ‪:‬ﺍﻟﺴﲑﺓ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﺩﺍﺭﺍﺣﻴﺎﺀﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﰉ‪ ،‬ﺑﲑﻭﺕ‪،‬ﺝ‪ ,4‬ﺹ‪247‬‬
‫‪ - 270‬ﺍﳍﻨﺪﻱ ‪ :‬ﻛﱰ ﺍﻟﻌﻤﺎﻝ‪ ,‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪ ,‬ﺑﲑﻭﺕ ‪ ,‬ﺝ‪ ,6‬ﺹ‪ ,45‬ﺣﺪﻳﺚ‪14779‬‬
‫‪ - 271‬ﺍﻟﺒﻬﻮﰐ ‪ :‬ﻧﻔﺲ ﺍﳌﺮﺟﻊ‪ ,‬ﺝ‪ ,3‬ﺹ‪122‬‬
‫ﻣﺼﻄﻔﻲ ﻣﲑﳏﻤﺪﻱ ‪117 -‬‬

‫ﻟﻮ ﺟﺎﺯ ﻗﺘﻞ ﺍﻟﺮﺳﻞ ﰲ ﺍﻷﻣﻢ ﺍﻷﺧﺮﻯ ﻓﺄﻧﺎ ﻟﺴﺖ ﻗﺎﺗﻞ ﺍﻟﺮﺳﻞ‪ ،‬ﻭ ‪‬ﺬﺍ ﻭﺿﻊ ﺍﻟﻨﱮ ﺍﻟﻜـﺮﱘ ﺍﳊﺠـﺮ‬
‫ﺍﻻﺳﺎﺳﻰ ﻟﻘﺎﻋﺪﺓ ﺍﺣﺘﺮﺍﻡ ﻭ ﺣﺼﺎﻧﺔ ﺍﻟﺮﺳﻞ ﻭ ﻟﺬﻟﻚ ﻳﻘﻮﻝ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺑﻌﺪ ﻧﻘﻞ ﻗﻀﻴﺔ ﻣـﺴﻴﻠﻤﺔ‪" :‬‬
‫ﻓﻤﻀﺖ ﺍﻟﺴﻨﺔ ﺃﻥ ﻻ ﺗﻘﺘﻞ ﺍﻟﺮﺳﻞ"‪ 272‬ﻭ ﻋﻦ ﺍﰉ ﺭﺍﻓﻊ ﻳﻘﻮﻝ‪ :‬ﺑﻌﺜﲎ ﻗﺮﻳﺶ ﺍﱃ ﺍﻟﻨﱯ ﻓﻠﻤﺎ ﺭﺍﻳﺖ ﺍﻟﻨﱯ‬
‫ﻭﻗﻊ ﰲ ﻗﻠﱯ ﺍﻻﺳﻼﻡ ﻓﻘﻠﺖ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻻ ﺃﺭﺟﻊ ﺍﻟﻴﻬﻢ ﻓﻘﺎﻝ)ﺹ( "ﺍﱏ ﻻ ﺍﺧـﻴﺲ ﺑﺎﻟﻌﻬـﺪ ﻭ ﻻ‬
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‫ﺃﺣﺒﺲ ﺍﻟﱪﺩ)ﺍﻟﺮﺳﻞ( ﻭ ﻟﻜﻦ ﺍﺭﺟﻊ ﺍﻟﻴﻬﻢ ﻓﺎﻥ ﻛﺎﻥ ﰲ ﻗﻠﺒﻚ ﺍﻟﺬﻱ ﻓﻴﻪ ﺍﻻﻥ ﻓﺎﺭﺟﻊ "‬
‫ﻭ ﳑﺎ ﺗﻘﺪﻡ ﳝﻜﻨﻨﺎ ﺃﻥ ﻧﻘﻮﻝ ﺑﻮﺟﻮﺩ ﻣﻌﺎﱂ ﺍﻟﻘﺎﻧﻮﻥ ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻰ ﻓىﺎﻟﺸﺮﻳﻌﺔ ﺍﻻﺳـﻼﻣﻴﺔ ﺍﺩﺍﺭﻳـﹰﺎ‬
‫ﻭﻣﺒﺪﺋﹰﺎ ﻭ ﺗﺸﺮﻳﻌﻴﹰﺎ‪.‬‬

‫ﻣﺼﻄﻔﻲ ﻣﲑﳏﻤﺪﻱ‬
‫‪Research Co-operations Office‬‬
‫‪Mofid University‬‬
‫‪Mofid Sq‬‬
‫‪Qom‬‬
‫‪Republic Islamic of Iran‬‬
‫‪PO Box 37185-3611‬‬
‫‪email:Mirmohammady@Mmofidu.ac.ir‬‬

‫‪ - 272‬ﺍﻟﻨﻮﻭﻱ ‪ :‬ﺍ‪‬ﻤﻮﻉ ﰲ ﺷﺮﺡ ﺍﳌﻬﺬﺏ‪ ,‬ﺩﺍﺭﺍﻟﻔﻜﺮ‪,‬ﺝ‪,14‬ﺹ‪42‬‬

‫‪ - 273‬ﺍﻟﺸﻮﻛﺎﱐ ‪ :‬ﻧﻴﻞ ﺍﻻﻭﻃﺎﺭ‪ ,‬ﺩﺍﺭ ﺍﳉﻴﻞ ‪ ,‬ﺑﲑﻭﺕ‪ ,‬ﺝ‪ ,8‬ﺹ‪182‬‬
 ‫ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﻟﻐﺰﺍﱄ ﻣﺪﺭﺳﺔ ﻣﺘﻜﺎﻣﻠﺔ ﻣﻦ ﻣﺪﺍﺭﺱ ﺍﻟﻔﻜﺮ ﻭﺍﻹﺻﻼﺡ‬

‫ﻋﺜﻤﺎﻥ ﺣﺎﺝ ﻃﺎﻟﺐ ﻭﺑﺪﱄ ﻫﺸﺎﻡ ﳏﻤﺪ ﻧﺎﺻﺮ ﻭﳏﻤﺪ ﳏﻤﺪ ﻃﻠﺒﺎ ﺳﻌﻴﺪ‬

‫ﺗﻘﺪﱘ‪:‬‬
‫" ﺇﻧﲏ ﻋﻨﺪﻣﺎ ﺃﻛﺘﺐ ﺃﻗﺴﻢ ﻣﺸﺎﻋﺮﻱ ﻭﺃﻓﻜﺎﺭﻱ ﻗﺴﻤﲔ‪ :‬ﻗﺴﻤﺎ ﻳﺘﻌﺮﻑ ﺍﻟﻮﺍﻗﻊ ﺍﻹﺳﻼﻣﻲ ﺑﺪﻗـﺔ‪,‬‬
‫ﺃﻋﲏ ﺃﺣﻮﺍﻝ ﺃﻣﺘﻨﺎ ﻣﺎ ﻇﻬﺮ ﻣﻨﻬﺎ ﻭﻣﺎ ﺑﻄﻦ‪ ..‬ﻭﺁﺧﺮ ﻳﺘﻠﻤﺲ ﻣﻦ ﺗﻮﺟﻴﻬﺎﺕ ﺍﻹﺳﻼﻡ ﻣﺎ ﻳﺸﻔﻲ ﺍﻟـﺴﻘﺎﻡ‬
‫ﻭﻳﺪﻋﻢ ﺍﻟﻜﻴﺎﻥ‪ .‬ﻭﰲ ﺗﻌﺮﰲ ﻋﻠﻰ ﺃﺣﻮﺍﻝ ﺃﻣﺘﻨﺎ ﺃﻣﻴﺰ ﺍﻷﻣﺮﺍﺽ ﺍﳌﻮﺭﻭﺛﺔ ﻋﻦ ﺍﻟﻮﺍﻓـﺪﺓ ﺣـﱴ ﻻ ﺃﺿـﻞ‬
‫ﺍﻟﻌﻼﺝ‪ ,‬ﻭﻻ ﺃﲰﺢ ﻟﻸﻋﺮﺍﺽ ﺍﳌﺘﺸﺎ‪‬ﺔ ﺃﻥ ﲣﺪﻋﲏ ﻋﻦ ﺟﺮﺍﺛﻴﻤﻬﺎ ﺍﳌﺨﺘﻠﻔﺔ‪.‬‬
‫)ﻓﻠﻮﺳﻲ ‪2000‬ﻡ( ﻭﰲ ﺗﻠﻤﺴﻲ ﻟﻸﺩﻭﻳﺔ ﺃﻓﺮﻕ ﺑﲔ ﺍﻹﺳﻼﻡ ﻣﻦ ﻣﺼﺎﺩﺭﻩ ﺍﳌﻌﺼﻮﻣﺔ ﻭﺑﲔ ﺗﺎﺭﳜﻪ‬
‫ﺍﳌﺘﻔﺎﻭﺕ ﺑﲔ ﻣﺪ ﻭﺟﺰﺭ‪ ,‬ﺳﻮﺍﺀ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺘﺎﺭﻳﺦ ﺳﻴﺎﺳﻴﺎ ﺃﻭ ﺛﻘﺎﻓﻴﺎ‪) .‬ﺍﻟﻐﺰﺍﱄ ‪(1404‬‬
‫– ﺭﲪﻪ ﺍﷲ – ﻛﺘﺎﺑـﻪ " ﻋﻠـﻞ‬ ‫‪274‬‬
‫‪‬ﺬﺍ ﺍﻟﺘﺤﻠﻴﻞ ﺍﻟﺪﻗﻴﻖ ﺍﻟﻌﻤﻴﻖ ﺍﺳﺘﻬﻞ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﻟﻐﺰﺍﱄ‬
‫ﻭﺃﺩﻭﻳﺔ " ﻟﻴﺒﲔ ﻣﻨﻬﺠﻪ ﰲ ﺗﺸﺨﻴﺺ ﺍﻟﺪﺍﺀ ﻭﻭﺻﻒ ﺍﻟﺪﻭﺍﺀ ﻭﺗﺼﺤﻴﺢ ﻣﺎ ﻭﺟﻪ ﺇﱃ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻹﺳـﻼﻣﻲ‬
‫ﻣﻦ ﺃﺧﻄﺎﺀ‪.‬‬

‫‪ 274‬ﻫﻮ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﻟﻐﺰﺍﱄ ﺃﲪﺪ ﺍﻟﺴﻘﺎ‪ ,‬ﺍﳌﻮﻟﻮﺩ ﰲ ﻗﺮﻳﺔ "ﻧﻜﻼ ﺍﻟﻌﻨﺐ" ﻣﺮﻛﺰ " ﺇﻳﺘﺎﻣﻲ ﺍﻟﺒﺎﺭﻭﺩ " ﳏﺎﻓﻈﺔ ﺍﻟﺒﺤﲑﺓ‪,‬‬
‫ﻭﻫﻲ ﺇﺣﺪﻯ ﺍﶈﺎﻓﻈﺎﺕ ﺍﻟﻜﱪﻯ ﺑﺎﻟﻮﺟﻪ ﺍﻟﺒﺤﺮﻱ ﲟﺼﺮ ﰲ ﺍﻟﺜﺎﱐ ﻭﺍﻟﻌﺸﺮﻳﻦ ﻣﻦ ﺳﺒﺘﻤﱪ ﺳﻨﺔ ‪1917‬ﻡ ﻭﺃﰎ ﺣﻔـﻆ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﻫﻮ ﺍﺑﻦ ﻋﺸﺮ ﺳﻨﲔ‪ ,‬ﻓﻘﺮﺭ ﻭﺍﻟﺪﻩ ﺃﻥ ﻳﻠﺤﻘﻪ ﺑﺎﳌﻌﻬﺪ ﺍﻟﺪﻳﲏ‪ ,‬ﺍﻷﺯﻫﺮ ﺑﺎﻹﺳﻜﻨﺪﺭﻳﺔ ﻟﻴﻮﺍﺻﻞ ﺗﻌﻠﻴﻤﻪ ﰲ‬
‫ﺍﳌﺮﺣﻠﺔ ﺍﻻﺑﺘﺪﺍﺋﻴﺔ‪ .‬ﻭﰲ ﺩﺭﺍﺳﺘﻪ ﰲ ﺍﳌﻌﻬﺪ ﺍﻷﺯﻫﺮﻱ ﻛﺎﻥ ﻳﻨﺎﻗﺶ ﺷﻴﻮﺧﻪ ﻭﻣﻌﻠﻤﻴﻪ ﺑﺎﳊﺠﺔ ﺍﻟﺒﺎﻟﻐﺔ ﻭﻗﺪ ﺷـﻬﺪﻭﺍ ﻟـﻪ‬
‫ﺑﺎﻟﻨﺒﻮﻍ ﺍﳌﺒﻜﺮ‪.‬‬
‫ﻭﻗﺪ ﲣﺮﺝ ﰲ ﻣﻌﻬﺪ ﺍﻹﺳﻜﻨﺪﺭﻳﺔ ﺳﻨﺔ ‪1938‬ﻡ‪ ,‬ﻭﺍﻟﺘﺤﻖ ﺑﻜﻠﻴﺔ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﲜﺎﻣﻌﺔ ﺍﻷﺯﻫﺮ‪ ,‬ﻭﲣﺮﺝ ﰲ ﺍﻟﻜﻠﻴﺔ ﺳﻨﺔ‬
‫‪1941‬ﻡ‪.‬‬
‫ﻭﺃﻛﻤﻞ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻌﻠﻴﺎ ﻓﺤﺼﻞ ﻋﻠﻰ ﺍﻟﻌﺎﳌﻴﺔ ﻣﻊ ﺇﺟﺎﺯﺓ ﺍﻟﺪﻋﻮﺓ ﻭﺍﻹﺭﺷﺎﺩ‪ ,‬ﰒ ﺍﻟﻌﺎﳌﻴﺔ ﻣﻊ ﺇﺟﺎﺯﺓ ﺍﻟﺘﺪﺭﻳﺲ‪ ,‬ﻭﻛـﺎﻥ‬
‫ﻋﻤﺮﻩ ﺣﻮﺍﱄ ﺳﺘﺎ ﻭﻋﺸﺮﻳﻦ ﺳﻨﺔ ﻭﻫﻮ ﳛﻤﻞ ﻫﺬﻩ ﺍﻟﺸﻬﺎﺩﺓ ﺍﻟﻌﻠﻴﺎ‪.‬‬
‫ﻭﱂ ﻳﻜﺘﻒ ﺍﻟﻐﺰﺍﱄ ﺑﺎﻟﺪﺭﺍﺳﺎﺕ ﻭﺍﻟﱵ ﺑﻠﻎ ﻣﻨﺘﻬﺎﻫﺎ ﰲ ﺍﻷﺯﻫﺮ ﺑﻞ ﻛﺎﻥ ﻳﻄﺎﻟﻊ ﺑﻮﻋﻲ ﺛﺎﻗﺐ ﻣﺎ ﺧﻄﺖ ﺍﻷﻗﻼﻡ‪ ,‬ﻭﻳﺪﻭﻥ‬
‫ﺧﻮﺍﻃﺮ ﻭﺁﺭﺍﺀ ﻟﲑﺩ ﻋﻠﻴﻬﺎ ﺃﻭ ﻳﺘﺒﻨﺎﻫﺎ‪.‬‬
‫ﺍﺧﺘﲑ ﻋﺎﻡ ‪1943‬ﻡ ﺇﻣﺎﻣﺎ ﻭﺧﻄﻴﺒﺎ ﲟﺴﺠﺪ ﺍﻟﻌﺘﺒﺔ ﺍﳋﻀﺮﺍﺀ ﺑﺎﻟﻘﺎﻫﺮﺓ‪ ,‬ﻭﻛﺎﻧﺖ ﺑﺪﺍﻳﺔ ﻋﻤﻠﻪ ﺑﺎﻷﻭﻗﺎﻑ ﺗﻠﻚ ﺍﻟﻮﺯﺍﺭﺓ ﺍﻟﱵ‬
‫ﻭﺻﻞ ﻓﻴﻬﺎ ﳌﻨﺼﺐ ﻭﻛﻴﻞ ﻭﺯﺍﺭﺓ ﺍﻷﻭﻗﺎﻑ ﻟﺸﺌﻮﻥ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬
‫ﻋﺜﻤﺎﻥ ﺣﺎﺝ ﻃﺎﻟﺐ ‪119 - ...‬‬

‫ﻭﻻ ﻳﺮﺗﺎﺏ ﺭﺍﺻﺪ ﳊﺮﻛﺔ ﺍﻹﺳﻼﻡ ﻭﻣﺴﺎﺭ ﺃﻣﺘﻪ ﻋﻠﻰ ﺭﺃﺱ ﺍﻟﻘﺮﻥ ﺍﻟﺮﺍﺑﻊ ﻋـﺸﺮ ﺍﳍﺠـﺮﻱ ﰲ ﺃﻥ‬
‫ﺍﻟﺸﻴﺦ ﺍﻟﻐﺰﺍﱄ ﻫﻮ ﺃﺣﺪ ﺃﻋﻤﺪﺓ ﺍﻟﺘﺠﺪﻳﺪ ﺍﻹﺳﻼﻣﻲ ﺍﻟﺮﺋﻴﺴﻴﺔ ﰲ ﻫﺬﺍ ﺍﻟﻌﺼﺮ‪ .‬ﻓﻬﻮ ﺭﺟﻞ ﻣﻦ ﺭﺟﺎﻻﺕ‬
‫ﺍﻟﺘﺠﺪﻳﺪ ﻭﺍﻹﺻﻼﺡ ﺍﻟﺬﻳﻦ ﺷﻐﻠﻮﺍ ‪‬ﻤﻮﻡ ﺍ‪‬ﺘﻤﻊ ﻣﻦ ﺣﻮﳍﻢ ﻭﻣﺎ ﺗﻌﺎﻧﻴﻪ ﺃﻣﺘﻬﻢ ﻣﻦ ﺍﺧﺘﻼﻝ ﰲ ﺍﻷﻭﺿﺎﻉ‬
‫ﻭﺍﻷﻧﻈﻤﺔ ﻭﻣﻦ ﻓﺴﺎﺩ ﰲ ﺍﻷﻓﻜﺎﺭ ﻭﺍﻷﺧﻼﻕ ﻭﻣﻦ ﻋﻮﺝ ﴰـﻞ ﺍﳌﺎﺩﻳـﺎﺕ ﻭﺍﳌﻌﻨﻮﻳـﺎﺕ ﻭﺍﻷﻓـﺮﺍﺩ‬
‫ﻭﺍﳉﻤﺎﻋﺎﺕ‪ ,‬ﻓﻠﻢ ﻳﺴﻠﻢ ﻣﻨﻪ ﺍﻟﺪﻳﻦ ﻭﻻ ﺍﻟﺴﻴﺎﺳﺔ ﻭﻻ ﺍﻟﺜﻘﺎﻓﺔ ﻭﻻ ﺍﻻﻗﺘﺼﺎﺩ ﻭﻻ ﺃﻱ ﺟﺎﻧﺐ ﻣﻦ ﺟﻮﺍﻧﺐ‬
‫ﺍ‪‬ﺘﻤﻊ‪.‬‬

‫ﻭﱂ ﻳﻜﻦ ﺍﻟﻐﺰﺍﱄ ﻣﺼﻠﺤﺎ ﻣﺼﺮﻳﺎ ﻭ ﺇﻥ ﻛﺎﻧﺖ ﻣﺼﺮ ﺗﺄﺧﺬ ﺍﳊﻆ ﺍﻷﻭﻝ ﰲ ﺗﻔﻜﲑﻩ ﻭﺍﻫﺘﻤﺎﻣﻪ‪,‬‬
‫ﻭﻻ ﻣﺼﻠﺤﺎ ﻋﺮﺑﻴﺎ ﻭ ﺇﻥ ﻛﺎﻧﺖ ﺍﻟﻌﺮﻭﺑﺔ ﻭﻋﺎﺀ ﺍﻹﺳﻼﻡ ﻭﺍﻟﻌﺮﺑﻴﺔ ﻟﺴﺎﻧﻪ ﻭﺍﻟﻌﺮﺏ ﲪﻠﺔ ﺩﻋﻮﺗﻪ ﻭﻟﻜﻨـﻪ‬
‫ﻣﺼﻠﺢ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻛﻠﻬﺎ ﻣﻦ ﺍﶈﻴﻂ ﺇﱃ ﺍﶈﻴﻂ‪ .‬ﻓﻬﻮ ﻳﺘﺤﺪﺙ ﻋﻦ ﻣﺄﺳﺎﺓ ﺍﳌﺴﻠﻤﲔ‬
‫ﰲ ﺍﳊﺒﺸﺔ ﻛﻤﺎ ﻳﺘﺤﺪﺙ ﻋﻦ ﻧﻜﺒﺘﻬﻢ ﰲ ﺍﻟﺒﻮﺳﻨﺔ ﻭﻋﻦ ﺃﻭﺿﺎﻋﻬﻢ ﰲ ﺇﻧﺪﻭﻧﻴـﺴﻴﺎ ﻛﺄﻭﺿـﺎﻋﻬﻢ ﰲ‬
‫ﺍﳌﻐﺮﺏ‪) .‬ﺍﻟﻘﺮﺿﺎﻭﻱ ‪(1995‬‬

‫ﺇﻥ ﺍﻹﺻﻼﺡ ﺍﻟﺬﻱ ﻳﺆﻣﻦ ﺑﻪ ﺍﻟﻐﺰﺍﱄ ﻭﻳﺪﻋﻮ ﺇﻟﻴﻪ ﰲ ﻛﺘﺒﻪ ﻭﻣﻘﺎﻻﺗﻪ ﻭﰲ ﺧﻄﺒﻪ ﻭﳏﺎﺿـﺮﺍﺗﻪ‬
‫ﻳﻘﻮﻡ ﻋﻠﻰ ﲨﻠﺔ ﻋﻨﺎﺻﺮ ﻭﻳﺴﺘﻨﺪ ﺇﱃ ﻣﺮﺗﻜﺰﺍﺕ ﺃﺳﺎﺳﻴﺔ‪.‬‬

‫ﺃﻭﻝ ﻫﺬﻩ ﺍﳌﺮﺗﻜﺰﺍﺕ ﻭﺃﻋﻈﻤﻬﺎ‪ :‬ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬

‫ﻭﺛﺎﻧﻴﻬﺎ ﰲ ﺍﻟﻌﻈﻤﺔ ﻭﺍﻷﳘﻴﺔ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﺍﻟﺸﺮﻳﻔﺔ‬

‫ﻭﻋﻠﻰ ﺍ‪‬ﺎﻝ ﺍﻟﺪﻭﱄ ﻋﻤﻞ ﻓﻀﻴﻠﺘﻪ ﺃﺳﺘﺎﺫﺍ ﰲ ﺟﺎﻣﻌﺎﺕ‪ :‬ﺍﻟﺴﻌﻮﺩﻳﺔ ﻭﺍﻷﺯﻫﺮ ﻭﻗﻄﺮ ﻭﺍﳉﺰﺍﺋﺮ‪ ,‬ﻭﳏﺎﺿﺮﺍ ﻭﺃﺳﺘﺎﺫﺍ ﺯﺍﺋﺮﺍ ﰲ‬
‫ﻣﻌﻈﻢ ﺟﺎﻣﻌﺎﺕ ﺍﻟﺪﻭﻝ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻹﺳﻼﻣﻴﺔ‪ ,‬ﻭﺟﺎﺏ ﺃﻗﻄﺎﺭ ﺍﻟﺪﻧﻴﺎ ﻟﻴﺒﻠﻎ ﺍﻹﺳﻼﻡ‪.‬‬
‫ﺃﻟﻒ ﺍﻟﺸﻴﺦ ﺍﻟﻐﺰﺍﱄ ﻣﺎ ﻳﻘﺮﺏ ﻣﻦ ‪ 58‬ﻣﺆﻟﻔﺎ ﻣﻄﺒﻮﻋﺔ ﻋﻨﺪ ﺩﻭﺭ ﺍﻟﻨﺸﺮ ﺍﳌﺨﺘﻠﻔﺔ ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺍﻷﲝـﺎﺙ ﻭﺍﻟﺮﺳـﺎﺋﻞ‬
‫ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﳌﺘﻌﺪﺩﺓ ﺍﻟﱵ ﺣﻔﻠﺖ ‪‬ﺎ ﻣﻌﻈﻢ ﺍﳌﺆﲤﺮﺍﺕ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬
‫ﻭﳌﻜﺎﻧﺘﻪ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﻔﻜﺮﻳﺔ ﺍﻟﻌﺎﻟﻴﺔ ﻛﺮﻣﺘﻪ ﻛﺜﲑ ﻣﻦ ﺍﻟﺪﻭﻝ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻹﺳﻼﻣﻴﺔ‪ ,‬ﻓﻘﺪ ﺣﺼﻞ ﻋﻠﻰ ﺟﺎﺋﺰﺓ ﺍﻟﺪﻭﻟﺔ ﺍﻟﺘﻘﺪﻳﺮﻳﺔ‬
‫ﻣﻦ ﲨﻬﻮﺭﻳﺔ ﻣﺼﺮ ﺍﻟﻌﺮﺑﻴﺔ‪ ,‬ﻛﻤﺎ ﺣﺼﻞ ﻋﻠﻰ ﺟﺎﺋﺰﺓ ﺍﳌﻠﻚ ﻓﻴﺼﻞ ﰲ ﳎﺎﻝ ﺧﺪﻣﺔ ﺍﻹﺳﻼﻡ‪ ,‬ﻭﻋﻠﻰ ﺃﺭﻓـﻊ ﻭﺳـﺎﻡ ﰲ‬
‫ﻣﻮﺭﻳﺘﺎﻧﻴﺎ‪ ,‬ﻭﺃﺭﻓﻊ ﻭﺳﺎﻡ ﰲ ﺍﳉﺰﺍﺋﺮ‪ ,‬ﻛﻤﺎ ﻛﺮﻣﺘﻪ ﺍﻟﺴﻌﻮﺩﻳﺔ ﻭﻗﻄﺮ ﻭﺍﻟﺴﻮﺩﺍﻥ‪ .‬ﻭﰲ ‪‬ﺎﻳﺔ ‪1990‬ﻡ ﺣﺼﻞ ﻋﻠﻰ ﺟﺎﺋﺰﺓ‬
‫ﺩﻭﻟﻴﺔ ﻣﻦ ﺑﺎﻛﺴﺘﺎﻥ ﺗﻘﺪﻳﺮﺍ ﳉﻬﻮﺩﻩ ﰲ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ‪ .‬ﻭ ﻣﻨﺤﺘﻪ ﻣﺎﻟﻴﺰﻳﺎ ﻭﺳﺎﻣﻬﺎ ﺍﻷﻭﻝ ﻋﺎﻡ ‪1996‬ﻡ‪.‬‬
 ‫‪ISoIT‬‬ ‫‪- 120‬‬

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

‫ﺃﻭﻻ‪ :‬ﻣﺮﺗﻜﺰﺍﺕ ﺍﻟﻔﻜﺮ ﺍﻹﺻﻼﺣﻲ ﻟﺪﻱ ﺍﻟﻐﺰﺍﱄ‬

‫ﺃﻭﻝ ﻫﺬﻩ ﺍﳌﺮﺗﻜﺰﺍﺕ ﻭﺃﻋﻈﻤﻬﺎ‪ :‬ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬
‫ﻋﺜﻤﺎﻥ ﺣﺎﺝ ﻃﺎﻟﺐ ‪121 - ...‬‬

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

‫ﻭﺃﻣﺎ ﻛﺘﺎﺑﻪ "ﻣﻌﺮﻛﺔ ﺍﳌﺼﺤﻒ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ " ﻓﻬﻮ ﺟﻬﺪ ﺭﺩﻳﻒ ﻟﻠﺠﻬـﻮﺩ ﺍﳌﺒﺬﻭﻟـﺔ‬
‫ﻟﻠﺪﻓﺎﻉ ﻋﻦ ﺍﳌﺼﺤﻒ ﺍﳌﻬﺎﺟﻢ ﻭﺃﻣﺘﻪ ﺍﳌﺴﺘﻬﺪﻓﺔ ﰲ ﺃﳓﺎﺀ ﺍﻷﺭﺽ‪ .‬ﺇﻥ ﻩ ﻛﺘﺎﺏ ﻻ ﳜﺺ ﻗﻄﺮﺍ ﺇﺳﻼﻣﻴﺎ‬
 ‫‪ISoIT‬‬ ‫‪- 122‬‬

‫ﺑﻌﻴﻨﻪ‪ ,‬ﺑﻞ ﺇﻧﻪ ﻳﺘﻨﺎﻭﻝ ﺣﺎﺿﺮ ﻭﻣﺴﺘﻘﺒﻞ ﺃﻣﺔ ﻋﺎﺙ ﺍﻻﺳﺘﻌﻤﺎﺭ ﺍﻟﺴﻴﺎﺳﻲ ﻭﺍﻟﺜﻘﺎﰲ ﰲ ﺃﺭﺟﺎﺋﻬﺎ ﻓـﺴﺎﺩﺍ‪.‬‬
‫ﻭﻳﺮﻯ ﺍﻟﺸﻴﺦ ﺃﻥ ﺍﳌﺴﻠﻤﲔ ﻳﻌﺘﻘﺪﻭﻥ ﺃﻥ ﻣﺎ ﺑﲔ ﺩﻓﱵ ﺍﳌﺼﺤﻒ ﻫﻮ ﻣﺮﺍﺩ ﺍﷲ ﻣﻦ ﻋﺒﺎﺩﻩ ﻭﺃﻧـﻪ ﳝﺜـﻞ‬
‫ﻗﻮﺍﻋﺪ ﺍﻟﺪﻳﻦ ﺍﻟﻮﺍﺣﺪ ﺍﻟﺬﻱ ﺟﺎﺀ ﺑﻪ ﲨﻴﻊ ﺍﳌﺮﺳﻠﲔ‪ ,‬ﻭﻫﻮ ﺍﻟﻮﺣﻲ ﺍﻟﺬﻱ ﺳﻴﺼﺤﺐ ﺍﻹﻧـﺴﺎﻧﻴﺔ ﺣـﱴ‬
‫ﺍﻟﻨﻬﺎﻳﺔ‪ ,‬ﻭﺃﻥ ﺍﳌﺼﺤﻒ ﺻﻮﺭﺓ ﺗﺎﻣﺔ ﻟﻠﺤﻖ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﻭﺍﻟﻌﺒﺎﺩﺓ ﻭﺍﳋﻠﻖ ﻭﺍﳌﻌﺎﻣﻠﺔ ﺗﻜﻔﻞ ﻟﻸﻣﻢ ﻣﻌﺎﺷﻬﺎ‬
‫ﻫﻨﺎ ﻭﻣﻌﺎﺩﻫﺎ ﻫﻨﺎﻙ‪ .‬ﻭﻣﻘﺎﻻﺕ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺍﺳﺘﻬﺪﻓﺖ ﻣﻨﺎﻫﻀﺔ ﺍﻻﺣﺘﻼﻝ ﺍﻷﺟﻨﱯ ﲜﻤﻴﻊ ﺃﺷﻜﺎﻟﻪ ﻋﻦ‬
‫ﻃﺮﻳﻖ ﺛﻮﺭﺓ ﺍﻟﺸﻌﻮﺏ ﻭﺧﻠﻖ ﺍﻷﻣﻞ ﰲ ﺍﻟﻨﺠﺎﺡ ﻭﺗﺄﺳﻴﺲ ﺍﳊﻴﺎﺓ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﺴﻴﺎﺳﻴﺔ ﻋﻠﻰ ﺃﺻـﻮﻝ‬
‫ﺍﻹﺳﻼﻡ‪) .‬ﻣﻠﻜﺎﻭﻱ ‪(1996‬‬

‫ﺍﳌﺮﺗﻜﺰ ﺍﻟﺜﺎﱐ‪ :‬ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﺍﻟﺸﺮﻳﻔﺔ‬

‫" ﻭﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﺍﳌﺸﺮﻓﺔ ﻫﻲ ﺍﳌﺼﺪﺭ ﺍﻟﺜﺎﱐ ﻟﻠﺸﻴﺦ‪ ,‬ﻭﻫﻲ ﻣﺮﺗﻜﺰﻩ ﺑﻌﺪ ﺍﻟﻘﺮﺁﻥ ﻳﻘﺘﺒﺲ ﻣﻦ ﻣﺸﻜﺎﺓ‬
‫ﺍﻟﻨﺒﻮﺓ ﻭﻳﻨﻬﻞ ﻣﻦ ﻣﻌﲔ ﺍﻟﺮﺳﺎﻟﺔ‪ ,‬ﺎ ﻳﻮﺿﺢ ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﻳﻌﻤﻖ ﻣﺪﻟﻮﻻ‪‬ﺎ ﻭﻳﻔﺼﻞ ﻣﺎ ﺃﲨﻠـﻪ‬
‫ﻭﻳﻌﻄﻰ ﺍﻷﻣﺜﻠﺔ ﻭﺍﻟﺼﻮﺭ ﺍﻟﺘﻄﺒﻴﻘﻴﺔ ﺍﻟﱵ ﺣﻔﻠﺖ ‪‬ﺎ ﺍﻟﺴﻨﺔ ﻟﺸﺮﺡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺑﻴﺎﻧﻪ ﻧﻈﺮﺍ ﻭﻋﻤـﻼ ‪,‬‬
‫ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ ﻟﺮﺳﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ " ﻭﺃﻧﺰﻟﻨﺎ ﺇﻟﻴﻚ ﺍﻟﺬﻛﺮ ﻟﺘﺒﲔ ﻟﻠﻨﺎﺱ ﻣﺎ ﻧﺰﻝ ﺇﻟﻴﻬﻢ ﻭﻟﻌﻠﻬﻢ‬
‫ﻳﺘﻔﻜﺮﻭﻥ "‪) .‬ﺍﻟﻨﺤﻞ‪ (44 :‬ﻭﻻ ﳒﺪ ﺧﻄﺒﺔ ﻟﻠﺸﻴﺦ ﺃﻭ ﳏﺎﺿﺮﺓ ﺃﻭ ﺩﺭﺳﺎ ﺃﻭ ﻣﻘﺎﻻ ﺃﻭ ﲝﺜﺎ ﺇﻻ ﺭﺃﻳﺘـﻪ‬
‫ﳛﺴﻦ ﺳﻴﺎﻕ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﺎﺡ ﻭﺍﳊﺴﺎﻥ ﳏﺘﺠﺎ ‪‬ﺎ‪ ,‬ﺃﻭ ﺍﻟﻀﻌﺎﻑ ﻣﺴﺘﺄﻧﺴﺎ ‪‬ﺎ‪ .‬ﻭﻫﺬﻩ ﻛﺘﺒﻪ ﺃﻣﺎﻣﻨﺎ‬
‫ﺣﺎﻓﻠﺔ ‪‬ﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ‪) ".‬ﺍﻟﻘﺮﺿﺎﻭﻱ ‪(1995‬‬

‫" ﻭﻟﻘﺪ ﺍﻧﱪﻯ ﻗﻠﻢ ﺍﻟﺸﻴﺦ – ﺭﲪﻪ ﺍﷲ – ﻟﻠﺬﻭﺩ ﻋﻦ ﺣﻴﺎﺽ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﻭﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻨﻜـﺮﻱ‬
‫ﺣﺠﻴﺘﻬﺎ‪ .‬ﻛﻤﺎ ﺑﲔ ﺃﻥ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﺗﻮﺍﺟﻪ ﻫﺠﻮﻣﺎ ﺷﺪﻳﺪﺍ ﰲ ﻫﺬﻩ ﺍﻷﻳﺎﻡ ﻭﻫﻮ ﻫﺠﻮﻡ ﺧﺎﻝ ﻣﻦ ﺍﻟﻌﻠﻢ‬
‫ﻭﺍﻹﻧﺼﺎﻑ‪ .‬ﻭﻗﺪ ﺗﺄﻟﻔﺖ ﲨﺎﻋﺎﺕ ﺷﺎﺫﺓ ﺗﺪﻋﻰ ﺍﻻﻛﺘﻔﺎﺀ ﺑﺎﻟﻘﺮﺁﻥ ﻭﺣﺪﻩ ﻭﻟﻮ ﰎ ﳍﺬﻩ ﺍﳉﻤﺎﻋﺎﺕ ﻣـﺎ‬
‫ﺗﺮﻳﺪ ﻷﺿﺎﻋﺖ ﺍﻟﺴﻨﺔ ﻭﺍﻟﻘﺮﺁﻥ ﲨﻴﻌﺎ‪ ,‬ﻓﺈﻥ ﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﺍﻟﺴﻨﺔ ﺫﺭﻳﻌﺔ ﻟﻠﻘﻀﺎﺀ ﻋﻠﻰ ﺍﻟﺪﻳﻦ ﻛﻠﻪ‪ .‬ﺑﻞ ﺇﻥ‬
‫ﺍﻟﺸﻴﺦ ﺭﺑﻂ ﺩﻭﻣﺎ ﺑﲔ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ ﻣﻦ ﺣﻴﺚ ﺍﳊﺠﻴﺔ ﻭﻣﻦ ﺣﻴﺚ ﺍﻻﻟﺘﺰﺍﻡ ﻟﻄﺎﻋـﺔ ﺭﺳـﻮﻝ ﺍﷲ –‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ – ﺣﻴﺚ ﺃﺷﺎﺭ ﺇﱃ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻫﻮ ﻗﺎﻧﻮﻥ ﺍﻹﺳﻼﻡ ﻭﺍﻟﺴﻨﺔ ﺗﻄﺒﻴﻘﻪ ﻭﺍﳌﺴﻠﻢ ﻣﻜﻠﻒ‬
‫ﻋﺜﻤﺎﻥ ﺣﺎﺝ ﻃﺎﻟﺐ ‪123 - ...‬‬

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

‫ﻭﻣﻦ ﺃﺷﻬﺮ ﻣﺆﻟﻔﺎﺕ ﺍﻟﻐﺰﺍﱄ ﰲ ﺍﻟﺴﻨﺔ ﻛﺘﺎﺏ " ﺍﻟﺴﻨﺔ ﺑﲔ ﺃﻫﻞ ﺍﻟﻔﻘﻪ ﻭﺃﻫﻞ ﺍﳊﺪﻳﺚ "‬
‫" ﻭﻟﻘﺪ ﺳﺎﻫﻢ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﰲ ﺇﺛﺎﺭﺓ ﺍﻟﻨﻘﺎﺵ ﺣﻮﻝ ﻓﻬﻢ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﻭﻛﺎﻥ ﻟﻪ ﺃﺛﺮ ﲪـﻴﻢ ﻋﻨـﺪ‬
‫ﻛﺜﲑ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻭﺍﳌﺴﻠﻤﺎﺕ ﺍﻟﺬﻳﻦ ﺭﺩﺕ ﺇﻟﻴﻬﻢ ﺣﻼﻭﺓ ﺍﻹﳝﺎﻥ ﻭﺑﺮﺩ ﺍﻟﻴﻘﲔ ﺑﻌﺪ ﺃﻥ ﺍﻧـﺰﺍﺡ ﻋـﻦ‬
‫ﻛﺎﻫﻠﻬﻢ ﺍﻷﻓﻬﺎﻡ ﺍﳌﻐﻠﻮﻃﺔ ﻭﺍﻷﺣﻜﺎﻡ ﺍﻟﺼﺎﺭﻣﺔ ﺍﻟﱵ ﻻ ﺃﺳﺎﺱ ﳍﺎ ﻣﻦ ﺳﻨﺪ ﺃﻭ ﺩﻟﻴﻞ )ﻣﻠﻜﺎﻭﻱ ‪(1996‬‬

‫ﻭﺑﺬﻟﻚ ﲢﻘﻘﺖ ﻏﺎﻳﺔ ﺍﻟﻐﺰﺍﱄ ﻭﻫﻲ ﺗﻨﻘﻴﺔ ﺍﻟﺴﻨﺔ ﳑﺎ ﻗﺪ ﻳﺸﻮ‪‬ﺎ‪.‬‬

‫ﺍﳌﺮﺗﻜﺰ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﺘﺎﺭﻳﺦ ﺍﻹﻧﺴﺎﱐ ﺍﻟﻌﺎﻡ ﻭﺍﻹﺳﻼﻣﻲ ﺍﳋﺎﺹ ﻭﻗﻤﺘﻪ ﺍﻟﺴﲑﺓ ﺍﻟﻨﺒﻮﻳﺔ‬
‫ﺇﻥ ﺍﻫﺘﻤﺎﻡ ﺍﻟﺸﻴﺦ ﺍﻟﻐﺰﺍﱄ ﺑﺎﻟﺘﺎﺭﻳﺦ ﻭﺇﳌﺎﻣﻪ ﺑﻪ ﻭﺍﺳﺘﻴﻌﺎﺑﻪ ﳌﺎ ﻓﻴﻪ ﻣﻦ ﺩﺭﻭﺱ ﻳﻨﻌﻜﺲ ﻋﻠﻰ ﻣﻌﻈـﻢ‬
‫ﻣﺆﻟﻔﺎﺗﻪ‪ " .‬ﻭﺍﻟﺸﻴﺦ ﻗﺎﺭﺉ ﺟﻴﺪ ﻟﻠﺘﺎﺭﻳﺦ ﻭﻣﺪﺭﻙ ﻟﻮﻗﺎﺋﻌﻪ ﺍﳊﺎﲰﺔ ﻭﺃﺣﺪﺍﺛﻪ ﺍﻟﻜﱪﻯ ﻭﻣﺮﺍﺣﻠﻪ ﺍﳌﺘﻼﺣﻘﺔ‬
‫ﻭﲞﺎﺻﺔ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻹﺳﻼﻣﻲ ﻭﺃﺳﺮﺍﺭ ﺍﻧﺘﺼﺎﺭ ﺃﻣﺘﻪ ﻭﺗﻔﻮﻕ ﺣﻀﺎﺭﺗﻪ ﰒ ﺗﺮﺍﺟﻊ ﻫﺬﻩ ﺍﳊﻀﺎﺭﺓ ﻭﲣﻠـﻒ‬
‫ﺍﻷﻣﺔ ﻭﲤﺰﻗﻬﺎ ﻭﻏﻠﺒﺔ ﺃﻋﺪﺍﺋﻬﺎ ﻋﻠﻴﻬﺎ ﻭﺃﺳﺒﺎﺏ ﺫﻟﻚ‪) ".‬ﺍﻟﻘﺮﺿﺎﻭﻱ ‪(1995‬‬

‫ﻭﺗﻌﺪ ﺍﻟﺴﲑﺓ ﺍﻟﻨﺒﻮﻳﺔ ﻗﻤﺔ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻹﺳﻼﻣﻲ ﻭﻟﻠﻌﻠﻤﺎﺀ ﻗﺪﳝﺎ ﰲ ﻛﺘﺎﺑﺔ ﺍﻟﺴﲑﺓ ﻣﻨﺎﻫﺞ ﻓﻤﻨﻬﻢ "‬
‫ﻣﻦ ﻳﺘﺠﻪ ﺇﱃ ﺗﺘﺒﻊ ﺍﻷﺣﺪﺍﺙ ﺍﻟﺘﺎﺭﳜﻴﺔ ﻭﺗﺴﺠﻴﻠﻬﺎ ﻭﻣﻨﻬﻢ ﻣﻦ ﻛﺎﻥ ﻳﻜﺘﻔﻲ ]ﺃﺑﺮﺯ ﺍﻷﺣـﺪﺍﺙ ﺃﳘﻬـﺎ‬
‫ﻭﻣﻨﻬﻢ ﻣﻦ ﻛﺎﻥ ﻳﻔﺼﻞ ﻓﻴﻬﺎ ﻭﻳﺘﺘﺒﻊ ﻭﻗﺎﺋﻌﻬﺎ ﻭﺗﻔﺎﺻﻴﻠﻬﺎ‪ ..‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﻌﲎ ﺇﱃ ﺟﺎﻧﺐ ﺫﻟﻚ ﺑﺘﻤﺤﻴﺺ‬
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‫ﺍﻷﺳﺎﻧﻴﺪ ﻭﺗﺼﻨﻴﻒ ﺍﻷﺣﺪﺍﺙ ﻣﻦ ﺣﻴﺚ ﻗﻮﺓ ﺛﺒﻮ‪‬ﺎ ﺃﻭ ﺿﻌﻒ ﺳﻨﺪﻫﺎ‪ ,‬ﻭﻟﻜﻦ ﺩﻭﻥ ﲢﻠﻴﻞ ﻟﻠﺤﺪﺙ ﺃﻭ‬
‫ﲤﻌﻦ ﰲ ﺩﺭﺍﺳﺘﻪ‪.‬‬

‫ﺃﻣﺎ ﺷﻴﺨﻨﺎ ﺍﻟﻐﺰﺍﱄ ﻓﻘﺪ ﻭﺻﻒ ﻣﻨﻬﺠﻪ ﰲ ﺍﻟﺴﲑﺓ ﻓﻘﺎﻝ‪ :‬ﻟﻌﻠﻲ ﻫﻨﺎ ﻣﺰﺟﺖ ﺑﲔ ﺍﻟﻄـﺮﻳﻘﺘﲔ‬
‫ﻋﻠﻰ ﳓﻮ ﺟﺪﻳﺪ ﳚﻤﻊ ﺑﲔ ﻣﺎ ﰲ ﻛﻠﺘﻴﻬﻤﺎ ﻣﻦ ﺧﲑ ﻓﺠﻌﻠﺖ ﻣﻦ ﺗﻔﺎﺻﻴﻞ ﺍﻟﺴﲑﺓ ﻣﻮﺿﻮﻋﺎ ﻣﺘﻤﺎﺳـﻜﺎ‬
‫ﻳﺸﺪ ﺃﺟﺰﺍﺀﻩ ﺭﻭﺡ ﻭﺍﺣﺪ ﰒ ﻭﺯﻋﺖ ﺍﻟﻨﺼﻮﺹ ﻭﺍﳌﺮﻭﻳﺎﺕ ﺍﻷﺧﺮﻯ ﲝﻴﺚ ﺗﺘﺴﻖ ﻣﻊ ﻭﺣﺪﺓ ﺍﳌﻮﺿﻮﻉ‬
‫ﻭﺗﻌﲔ ﻋﻠﻰ ﺇﺗﻘﺎﻥ ﺻﻮﺭﺗﻪ ﻭﺇﻛﻤﺎﻝ ﺣﻘﻴﻘﺘﻪ‪) ".‬ﻣﻠﻜﺎﻭﻱ ‪(1996‬‬

‫" ﻭﻳﺴﻴﻄﺮ ﻋﻠﻰ ﺍﻟﻐﺰﺍﱄ‪ ,‬ﻭﻫﻮ ﻳﻜﺘﺐ ﺍﻟﺴﲑﺓ ﻋﺎﻣﻼﻥ ﻳﻨﺒﻌﺎﻥ ﻣﻦ ﻃﺒﻴﻌﺔ ﻋﻼﻗـﺔ ﺍﻟﻜﺎﺗـﺐ‬
‫ﺑﺎﻟﺸﺨﺼﻴﺔ ﻭﻋﻼﻗﺘﻪ ﺑﺎﻟﻮﺍﻗﻊ ﻋﻠﻰ ﺍﻟﻨﺤﻮ ﺍﻟﺘﺎﱄ‪:‬‬
‫ﺭﺳﻮﻝ ﺍﷲ ﳏﻤﺪ –ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﺑﺎﻟﻨﺴﺒﺔ ﻟﻜﻞ ﻣﺴﻠﻢ ﻫﻮ ﺍﳌﺜﻞ ﺍﻷﻋﻠﻰ ﰲ ﻛﻞ ﺷﺊ‬ ‫•‬

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

‫ﻫﻲ ﺻﻮﺭﺓ ﻭﺍﻗﻊ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺑﻜﻞ ﻣﺎ ﻳﻨﻘﻞ ﻫﺬﺍ ﺍﻟﻮﺍﻗﻊ ﻣﻦ ﺗﺄﺧﺮ ﻋـﺎﻃﻔﻲ ﻭﻓﻜـﺮﻱ‬
‫ﺍﻧﻌﻜﺲ ﻋﻠﻰ ﲣﻠﻒ ﺍﳌﺴﻠﻤﲔ ﰲ ﻛﻞ ﳎﺎﻻﺕ ﺍﳊﻴﺎﺓ‪ .‬ﻭﻣﻦ ﻫﻨﺎ ﻛﺎﻧﺖ ﻛﺘﺎﺑﺘـﻪ ﰲ ﺍﻟـﺴﲑﺓ‬
‫ﳏﺎﻭﻟﺔ ﻟﻴﺒﻌﺚ ﺍﻷﻣﺔ ﺣﱴ ﺗﻨﻔﺾ ﻋﻦ ﻧﻔﺴﻬﺎ ﻏﺒﺎﺭ ﺍﳋﻤﻮﻝ ﻭﺗﻨﺒﻌﺚ ﻣﻦ ﻭﻫـﺪﺓ ﺍﻟﺘﺨﻠـﻒ‬
‫ﻋﺜﻤﺎﻥ ﺣﺎﺝ ﻃﺎﻟﺐ ‪125 - ...‬‬

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

‫ﻭﻣﻦ ﻫﻨﺎ‪ ,‬ﻓﺎﻟﻐﺰﺍﱄ ﻻ ﻳﻨﻔﻚ ﻋﻨﺪ ﻗﺼﺼﻪ ﻭﻗﺎﺋﻊ ﺍﻟﺴﲑﺓ ﻳﻌﻤﺪ ﺇﱃ ﺃﺳﻠﻮﺏ ﻳـﻮﻣﺊ ﺇﱃ ﺍﳊﺎﺿـﺮ‬
‫ﺍﳌﺆﺳﻒ ﻭﳛﻤﻞ ﻛﻞ ﻗﺼﺔ ﺷﺤﻨﺔ ﻣﻦ ﺻﺪﻕ ﺍﻟﻌﺎﻃﻔﺔ ﻭﺳﻼﻣﺔ ﺍﻟﻔﻜﺮ ﻭﺟﻼﻝ‬
‫ﺍﻟﻌﻤﻞ ﻛﻲ ﻳﻌﺎﰿ ﻫﺬﺍ ﺍﻟﺘﺄﺧﺮ ﺍﳌﺜﲑ‪) ".‬ﻣﻠﻜﺎﻭﻱ ‪(1996‬‬
‫" ﻭﺳﻴﺒﻘﻰ ﻛﺘﺎﺑﻪ‪ ,‬ﻓﻘﻪ ﺍﻟﺴﲑﺓ ﻣﻌﻠﻤﺎ ﻟﻠﺒﺎﺣﺜﲔ ﻭﻣﻨﺎﺭﺓ ﻳﻬﺘﺪﻱ ‪‬ﺎ ﻛﻞ ﻣﻦ ﳛﺎﻭﻝ ﻓﻬـﻢ ﺃﻭ‬
‫ﺩﺭﺍﺳﺔ ﺳﲑﺓ ﺍﻟﺮﺳﻮﻝ – ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪) .‬ﻣﻠﻜﺎﻭﻱ ‪(1996‬‬
‫ﺍﳌﺮﺗﻜﺰ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻌﺎﻣﺔ‪ :‬ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻠﻐﻮﻳﺔ ﻭﺍﻷﺩﺑﻴﺔ‬
‫" ﲣﺮﺝ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﻟﻐﺰﺍﱄ ﰲ ﻛﻠﻴﺔ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‪ ,‬ﻭﻫﻲ ﻛﻠﻴﺔ ﺍﻟﺜﻘﺎﻓـﺔ ﺍﳌﺘﻨﻮﻋـﺔ‪ :‬ﺍﻟﺘﻔـﺴﲑ‬
‫ﻭﺍﳊﺪﻳﺚ ﻭﺍﻟﻌﻘﻴﺪﺓ ﻭﺍﳌﻠﻞ ﻭﺍﻟﻨﺤﻞ ﻭﺍﳌﻨﻄﻖ ﻭﺍﻟﻔﻠﺴﻔﺔ ﻭﺍﻟﺘﺼﻮﻑ ﻭﻋﻠﻢ ﺍﻟﻨﻔﺲ ﻭﺍﻟﺘـﺎﺭﻳﺦ ﻭﺃﺻـﻮﻝ‬
‫ﺍﻟﻔﻘﻪ‪ .‬ﻭﻛﺎﻥ ﺍﻟﺸﻴﺦ ﺃﺯﻫﺮﻳﺎ ﻣﺘﻤﻜﻨﺎ ﻣﺘﻔﻮﻗﺎ‪ ,‬ﻭﺃﻛﺪ ﺫﻟﻚ ﺑﺪﺭﺍﺳﺘﻪ ﰲ ﲣﺼﺺ ﺍﻟﺪﻋﻮﺓ ﻭﺍﻹﺭﺷـﺎﺩ ﰒ‬
‫ﺃﺿﺎﻑ ﺇﱃ ﺫﻟﻚ ﻗﺮﺍﺀﺍﺗﻪ ﺍﳋﺎﺻﺔ ﻃﻮﺍﻝ ﺣﻴﺎﺗﻪ ﰲ ﳐﺘﻠﻒ ﺣﻘﻮﻝ ﺍﳌﻌﺎﺭﻑ‪.‬‬

‫ﻭﺇﱃ ﺟﻮﺍﺭ ﻫﺬﻩ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﻷﺻﻴﻠﺔ ﳒﺪ ﺛﻘﺎﻓﺔ ﺃﺩﺑﻴﺔ ﻭﻟﻐﻮﻳﺔ ﻋﻤﻴﻘﺔ ﺃﺳﺎﺳـﻬﺎ‬
‫ﺩﺭﺍﺳﺔ ﺍﻟﺸﻴﺦ ﺍﻷﺯﻫﺮﻳﺔ ﰒ ﻗﺮﺍﺀﺍﺗﻪ ﺍﳊﺮﺓ ﺍﳌﺴﺘﻤﺮﺓ‪) .‬ﺍﻟﻘﺮﺿﺎﻭﻱ ‪(1995‬‬
‫ﺍﳌﺮﺗﻜﺰ ﺍﳋﺎﻣﺲ‪ :‬ﺍﻟﻮﺍﻗﻊ ﻭﻓﻘﻬﻪ ﻋﻦ ﻃﺮﻳﻖ ﺍﳌﻌﺎﻳﺸﺔ ﻭﺍﻻﻃﻼﻉ‬
‫ﺳﻮﺍﺀ ﺃﻛﺎﻥ ﻭﺍﻗﻊ ﺍﳌﺴﻠﻤﲔ ﺃﻭ ﻭﺍﻗﻊ ﺍﻟﻘﻮﻯ ﺍﳌﻌﺎﺩﻳﺔ ﳍﻢ‪ ,‬ﺍﻟﻮﺍﻗﻊ ﺍﶈﻠﻲ )ﺍﳌﺼﺮﻱ( ﻭﺍﻟﻮﺍﻗﻊ ﺍﻹﻗﻠﻴﻤﻲ‬
‫)ﺍﻟﻌﺮﰊ( ﻭﺍﻟﻮﺍﻗﻊ ﺍﻹﺳﻼﻣﻲ )ﻭﺍﻗﻊ ﺍﻟﺒﻼﺩ ﺍﻹﺳﻼﻣﻴﺔ( ﻭﺍﻟﻮﺍﻗﻊ ﺍﻟﺪﻭﱄ )ﺧﺎﺭﺝ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ(‪.‬‬
‫ﻫﺬﺍ ﺍﻟﻮﺍﻗﻊ ﻛﺘﺎﺏ ﻣﻔﺘﻮﺡ ﻟﺪﻱ ﺍﻟﺸﻴﺦ ﻳﻘﺮﺃ ﺳﻄﻮﺭﻩ ﻭﻳﺘﺪﺑﺮ ﺃﺣﺪﺍﺛﻪ ﻭﻳﺘﻌﻠﻢ ﻣﻨـﻬﺎ ﻭﻳﻌﻠـﻢ‬
‫ﻭﻳﻮﻇﻔﻬﺎ ﰲ ﻧﺼﺮﺓ ﺩﻋﻮﺗﻪ ﻭﲢﻘﻴﻖ ﻣﻘﺎﺻﺪﻫﺎ‪.‬‬
 ‫‪ISoIT‬‬ ‫‪- 126‬‬

‫ﻻ ﻳﻬﺘﻢ ﰲ ﺍﻟﻮﺍﻗﻊ ﺑﺎﳉﺎﻧﺐ ﺍﳌﺎﺩﻱ ﺃﻭ ﺍﳊﺴﻲ ﻓﻴﻪ‪ ,‬ﻣﻐﻔﻼ ﺍﳉﻮﺍﻧﺐ ﺍﻷﺧﺮﻯ ﺑﻞ ﺍﻫﺘﻤﺎﻣـﻪ –‬
‫ﻣﻊ ﺫﻟﻚ – ﻣﺮﻛﻮﺯ ﻋﻠﻰ ﻣﺎ ﻭﺭﺍﺀ ﺍﳌﺎﺩﻱ ﻭﺍﳊﺴﻲ ﻣﻦ ﺍﻷﻓﻜﺎﺭ ﻭﺍﻷﺧﻼﻕ ﻭﺍﻟﻌﻘﺎﺋﺪ ﻭﺍﻟﺘﻘﺎﻟﻴﺪ‪ ,‬ﻓﻬـﻲ‬
‫ﺍﻟﱵ ﺗﺼﻨﻊ ﺍﻹﻧﺴﺎﻥ ﻭﺍ‪‬ﺘﻤﻌﺎﺕ ﻭﲤﻴﺰ ﺑﻌﻀﻬﺎ ﻋﻦ ﺑﻌﺾ‪).‬ﺍﻟﻘﺮﺿﺎﻭﻱ ‪(1995‬‬

‫ﺃﻳﻬﺎ ﺍﳉﻤﻊ ﺍﻟﻜﺮﱘ‪ :‬ﺗﻠﻜﻢ ﻛﺎﻧﺖ ﺍﳌﺮﺗﻜﺰﺍﺕ ﺍﻷﺳﺎﺳﻴﺔ ﺍﻟﱵ ﻳﺴﺘﻨﺪ ﺇﻟﻴﻬﺎ ﺍﻹﺻـﻼﺡ ﻋﻨـﺪ‬
‫ﺍﻟﻐﺰﺍﱄ‪ .‬ﻭﺃﻣﺎ ﺍﻟﻌﻨﺎﺻﺮ ﺍﻟﱵ ﻳﻘﻮﻡ ﻋﻠﻴﻬﺎ ﺫﻟﻚ ﺍﻹﺻﻼﺡ ﻓﺘﻔﺼﻴﻠﻬﺎ ﻛﺎﻵﰐ‪:‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﻋﻨﺎﺻﺮ ﺍﻟﻔﻜﺮ ﺍﻹﺻﻼﺣﻲ ﻋﻨﺪ ﺍﻟﺸﻴﺦ ﺍﻟﻐﺮﺍﱄ‬

‫ﻣﻦ ﺃﳘﻬﺎ ﲡﺪﻳﺪ ﺍﻹﳝﺎﻥ ﻭﺗﺰﻛﻴﺔ ﺍﻟﻨﻔﺲ‪" ,‬ﺍﻟﻌﻨﺼﺮ ﺍﻷﻭﻝ ﻣﻦ ﻋﻨﺎﺻﺮ ﺍﻹﺻﻼﺡ ﻫﻮ ﺍﻟـﺪﻋﻮﺓ ﺇﱃ‬
‫ﲡﺪﻳﺪ ﺍﻹﳝﺎﻥ ﺑﺎﷲ ﺗﻌﺎﱃ ﻭﺭﺳﺎﻟﺘﻪ ﻭﺗﻌﻤﻴﻖ ﺍﻟﻴﻘﲔ ﺑﺎﻟﺪﺍﺭ ﺍﻵﺧﺮﺓ ﻭﺗﺰﻛﻴﺔ ﺍﻷﻧﻔﺲ ﻭﺇﺻﻼﺣﻬﺎ ﰲ ﺿﻮﺀ‬
‫ﻫﺪﺍﻳﺔ ﺍﻟﻮﺣﻲ‪" :‬ﻗﺪ ﺃﻓﻠﺢ ﻣﻦ ﺯﻛﺎﻫﺎ ﻭﻗﺪ ﺧﺎﺏ ﻣﻦ ﺩﺳﺎﻫﺎ" )ﺍﻟﺸﻤﺲ‪ (10-9:‬ﻭﻗﺎﻧﻮﻥ ﺍﻟﻘـﺮﺁﻥ ﺃﻥ‬
‫ﺍﻟﺘﻐﻴﲑ ﻳﺒﺪﺃ ﺑﺎﻷﻧﻔﺲ ﺃﻭﻻ‪ " :‬ﺇﻥ ﺍﷲ ﻻ ﻳﻐﲑ ﻣﺎ ﺑﻘﻮﻡ ﺣﱴ ﻳﻐﲑﻭﺍ ﻣﺎ ﺑﺄﻧﻔـﺴﻬﻢ "‪) .‬ﺍﻟﺮﻋـﺪ‪(11 :‬‬
‫)ﺍﻟﻘﺮﺿﺎﻭﻱ ‪(1995‬‬

‫" ﻭﺭﻭﻯ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻋﻦ ﺯﻳﺪ ﺑﻦ ﺍﻷﺭﻗﻢ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ –ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ –‬
‫ﻳﻘﻮﻝ‪" :‬ﺍﻟﻠﻬﻢ ﺇﱐ ﺃﻋﻮﺫ ﺑﻚ ﻣﻦ ﺍﻟﻌﺠﺰ ﻭﺍﻟﻜﺴﻞ ﻭﺍﳍﺮﻡ ﻭﺍﳉﱭ ﻭﺍﻟﺒﺨﻞ ﻭﻋﺬﺍﺏ ﺍﻟﻘﱪ‪ ,‬ﺍﻟﻠـﻬﻢ ﺁﺕ‬
‫ﻧﻔﺴﻲ ﺗﻘﻮﺍﻫﺎ ﻭﺯﻛﻬﺎ ﺃﻧﺖ ﺧﲑ ﻣﻦ ﺯﻛﺎﻫﺎ‪ ,‬ﺃﻧﺖ ﻭﻟﻴﻬﺎ ﻭﻣﻮﻻﻫﺎ‪ ,‬ﺍﻟﻠﻬﻢ ﺇﱐ ﺃﻋﻮﺫ ﺑﻚ ﻣﻦ ﻗﻠـﺐ ﻻ‬
‫ﳜﺸﻊ ﻭﻣﻦ ﻧﻔﺲ ﻻ ﺗﺸﺒﻊ ﻭﻋﻠﻢ ﻻ ﻳﻨﻔﻊ ﻭﺩﻋﻮﺓ ﻻ ﻳﺴﺘﺠﺎﺏ ﳍﺎ" ﻗﺎﻝ ﺯﻳـﺪ‪ :‬ﻛـﺎﻥ ﺭﺳـﻮﻝ ﺍﷲ‬
‫ﻳﻌﻠﻤﻨﺎﻫﻦ ﻭﳓﻦ ﻧﻌﻠﻤﻜﻬﻦ‪ ..‬ﻋﻨﺪﻣﺎ ﻧﺘﺪﺑﺮ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﳒﺪﻩ ﻗﺪ ﺃﺣﺼﻰ ﺁﻓﺎﺕ ﻧﻔﺴﻴﺔ ﻣﻬﻠﻜﺔ ﻟﻸﻓﺮﺍﺩ‬
‫ﻭﺍﳉﻤﺎﻋﺎﺕ‪.‬‬

‫ﻓﺎﻟﻌﺠﺰ ﺍﳌﻘﻌﺪ ﻟﻠﻬﻢ ﻭﺍﳌﻄﻔﺊ ﻟﻶﻣﺎﻝ ﻭﺍﻟﻜﺴﻞ ﺍﳌﻮﺭﺙ ﻟﻠﺨﻤﻮﻝ ﺍﳌﺜﺒﻂ ﻋﻦ ﺃﺩﺍﺀ ﺍﻟﻮﺍﺟﺒـﺎﺕ‬
‫ﻭﺍﳉﱭ ﺍﳌﻌﺠﺰ ﻋﻦ ﻛﻠﻤﺔ ﺍﳊﻖ ﻭﻣﻮﺍﻗﻒ ﺍﻟﺒﺴﺎﻟﺔ ﻭﺍﻟﺼﻤﻮﺩ ﻭﺍﻟﺒﺨﻞ ﺍﻟﺬﻱ ﳝﻨﻊ ﻣﻦ ﺍﻟﻌﻄـﺎﺀ ﻭﻳـﺮﺑﻂ‬
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‫ﺻﺎﺣﺒﻪ ﺑﺎﻷﺛﺮﺓ ﻭﺍﻟﻀﻴﻖ ﻭﺍﻟﻘﻠﺐ ﺍﻟﻘﺎﺳﻲ ﺍﻟﺬﻱ ﻻ ﻳﻜﺘﺮﺙ ﻵﻻﻡ ﺍﻟﻐﲑ ﻭﺍﻟﻨﻔﺲ ﺍﳌﻨﻬﻮﻣﺔ ﺍﻟﱵ ﺗﻨﻄﻠـﻖ‬
‫ﻭﺭﺍﺀ ﺃﻃﻤﺎﻋﻬﺎ ﻭﺍﻟﱵ ﻻ ‪‬ﺪﺃ ﺃﺑﺪﺍ ﻭﺍﳌﻌﺮﻓﺔ ﺍﻟﱵ ﳚﻌﻠﻬﺎ ﺻﺎﺣﺒﻬﺎ ﺳﻼﺣﺎ ﻟﺒﻠﻮﻍ ﺍﳌﺂﺭﺏ ﻭﻛﻞ ﻣﺎ ﻳﻬﺒﻂ‬
‫ﺑﺎﳌﺮﺀ ﻭﻳﺒﻌﺪﻩ ﻋﻦ ﺭﲪﺔ ﺍﷲ‪ ,‬ﻫﺬﻩ ﺍﻵﻓﺎﺕ ﲨﻴﻌﺎ ﻻ ﺑﺪ ﻣﻦ ﺍﻟﱪﺍﺀﺓ ﻣﻨﻬﺎ ﺣﱴ ﺗﺰﻛﻮ ﺍﻟﻨﻔﺲ ﻭﺗﻄﻴﺐ !!‬
‫ﻭﻫﻞ ﺗﺘﻢ ﺍﻟﺘﺮﺑﻴﺔ ﺇﻻ ﺑﺎﻟﺒﻌﺪ ﻋﻨﻬﺎ؟ ﻭﻫﻞ ﻳﻌﻠﻮ ﻣﺴﺘﻮﻯ ﺍﻟﻔﺮﺩ ﻭﺍ‪‬ﺘﻤﻊ ﺇﻻ ﺑﺎﺳﺘﻜﻤﺎﻝ ﺍﻟﻔـﻀﺎﺋﻞ ﺍﻟـﱵ‬
‫ﺗﻘﺎﺑﻠﻬﺎ؟ )ﺍﻟﺸﻴﺦ ﺍﻟﻐﺰﺍﱄ ‪(1990‬‬

‫" ﻭﺳﻌﺔ ﺍﻟﻌﻠﻢ ﻻ ﺗﺪﻝ ﻋﻠﻰ ﺯﻛﺎﺓ ﺍﻟﻘﻠﺐ ﻭﺣﺴﻦ ﺍﳋﻠﻖ‪ ,‬ﻓﺈﻥ ﺍﻟﻨﻔﺲ ﺍﻟﺮﺩﻳﺌﺔ ﺗﺴﺘﻐﻞ ﻣﺎ ﻭﻫﺐ ﳍﺎ‬
‫ﻣﻦ ﺫﻛﺎﺀ ﻭﻣﺎ ﺃﺗﻴﺢ ﳍﺎ ﻣﻦ ﺍﻃﻼﻉ ﻛﻲ ﲢﻘﻖ ﻣﺂﺭ‪‬ﺎ ﺍﻟﺼﻐﲑﺓ‪ ,‬ﻭﻗﺪ ﺭﺃﻳﻨﺎ ﻋﻠﻤﺎﺀ ﺫﺭﺓ ﺑﺎﻋﻮﺍ ﻣﺎ ﻟـﺪﻳﻬﻢ‬
‫ﻣﻦ ﺃﺳﺮﺍﺭ ﻟﻠﺠﻮﺍﺳﻴﺲ ﺍﻟﺮﻭﺱ‪ ,‬ﻧﻈﲑ ﻣﺎﺫﺍ ؟ ﻧﻈﲑ ﻣﺎﻝ ﻗﻞ ﺃﻭ ﻛﺜﺮ ﺳﻴﻨﻔﻖ ﰲ ﺑﻌﺾ ﺍﳌﻠﺬﺍﺕ ﺍﳌﻨﻘﻀﻴﺔ‬
‫ﻭﺍﻟﺸﻬﻮﺍﺕ ﺍﶈﻘﻮﺭﺓ !! ﻭﺭﺃﻳﻨﺎ ﻋﻠﻤﺎﺀ ﺩﻳﻦ ﻳﻨﻜﺮﻭﻥ ﻣﺎ ﻳﻮﻗﻨﻮﻥ ﺑﺼﺪﻗﻪ ﺃﻭ ﻳﻌﱪﻭﻧﻪ ﺑـﺴﺮﻋﺔ ﺇﺭﺿـﺎﺀ‬
‫ﳊﺎﻛﻢ ﺃﻭ ﺍﺭﺗﻘﺎﺑﺎ ﻟﻨﻔﻊ"‪) .‬ﺍﻟﺸﻴﺦ ﺍﻟﻐﺰﺍﱄ ‪(1990‬‬

‫ﻳﻘﻮﻝ ﺍﻟﺸﻴﺦ ﻣﺆﻛﺪﺍ ﻋﻠﻰ ﺃﳘﻴﺔ ﺍﳉﺎﻧﺐ ﺍﻟﺮﻭﺣﻲ ﻭﺳﻼﻣﺔ ﺍﻟﻔﻄـﺮﺓ ﰲ ﺗـﺼﺤﻴﺢ ﺍﳌـﺴﺎﺭ‬
‫ﺍﻹﻧﺴﺎﱐ "ﻭﺃﺅﻛﺪ ﺃﻧﻪ ﻋﻨﺪ ﻓﺴﺎﺩ ﺍﻟﻔﻄﺮﺓ ﻻ ﻳﻮﺟﺪ ﺩﻳﻦ ﻭﻋﻨﺪ ﺍﺧﺘﻼﻝ ﺍﻟﻌﻘﻞ ﺃﻭ ﻧﻘـﺼﺎﻧﻪ ﻻ ﻳﻔﻬـﻢ‬
‫ﻭﺣﻲ! ﻭﺃﻥ ﺍﻷﻭﺍﻣﺮ ﺍﳉﺰﺋﻴﺔ ﺍﳌﺘﻨﺎﺛﺮﺓ ﺍﳌﻨﻔﺼﻠﺔ ﻋﻦ ﺭﻭﺡ ﺟﺎﻣﻊ ﻻ ﺗﻜﻮﻥ ﺳﻠﻮﻛﺎ ﻛﻤـﺎ ﺃﻥ ﺍﻟﻠﺒﻨـﺎﺕ‬
‫ﺍﳌﺮﻛﻮﻣﺔ ﻭﺃﺳﻴﺎﺥ ﺍﳊﺪﻳﺪ ﺍﳌﻠﻘﺎﺓ ﻻ ﺗﻨﺸﺊ ﺑﻴﺘﺎ‪ ..‬ﻭﻟﻘﺪ ﺃﻗﺎﻡ ﻧﺒﻴﻨﺎ ﳏﻤﺪ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﻢ‪-‬‬
‫ﺣﻀﺎﺭﺓ ﺣﻘﻘﺖ ﺍﻟﻐﺎﻳﺔ ﺍﻟﻌﻠﻴﺎ ﻣﻦ ﺍﻟﻮﺟﻮﺩ ﺍﻹﻧﺴﺎﱐ‪ ,‬ﻭﻛﺎﻧﺖ ﻋﺪﺗﻪ ﰲ ﺫﻟﻚ ﻣﺎ ﺗﻠﻘﻰ ﻣﻦ ﻭﺣﻲ ﻭﻣـﺎ‬
‫ﺃﳍﻢ ﻣﻦ ﻫﺪﻯ‪.‬‬

‫ﻛﺎﻥ ﺃﻗﺪﺭ ﺍﳌﺴﺘﻘﺪﻣﲔ ﻭﺍﳌﺴﺘﺄﺧﺮﻳﻦ ﻋﻠﻰ ﺗﺼﺤﻴﺢ ﺍﳌﺴﺎﺭ ﺍﻹﻧﺴﺎﱐ ﻋـﻦ ﻃﺮﻳـﻖ ﺿـﺒﻂ‬
‫ﺍﻷﺟﻬﺰﺓ ﺍﻟﺮﺋﻴﺴﻴﺔ ﰲ ﺍﻟﻜﻴﺎﻥ ﺍﻹﻧﺴﺎﱐ‪ .‬ﻭﳓﻦ ﰲ ﻫﺬﺍ ﺍﳌﻨﻬﺞ ﻧﺴﲑ ﻭﲟﻮﺍﺭﻳـﺚ ﺍﻟﻨﺒـﻮﺓ ﻧـﺴﺘﻬﺪﻱ"‪.‬‬
‫)ﺍﻟﺸﻴﺦ ﺍﻟﻐﺰﺍﱄ ‪1404‬ﻩ(‬
 ‫‪ISoIT‬‬ ‫‪- 128‬‬

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

‫ﺇﻥ ﺍﻟﻌﺪﻝ ﺍﻻﺟﺘﻤﺎﻋﻲ ﺍﻟﺬﻱ ﻳﻌﻨﻴﻪ ﺍﻟﻐﺰﺍﱄ ﻫﻮ " ﺍﻻﻧﺘﺼﺎﺭ ﻟﻠﻄﺒﻘﺎﺕ ﺍﳌﺴﺤﻮﻗﺔ ﺍﻟﱵ ﺗﻌﺮﻕ ﰲ‬
‫ﺍﻟﺰﺭﻉ ﻭﻳﻨﻌﻢ ﻏﲑﻫﺎ ﺑﺎﳊﺼﺎﺩ ﻭﺍﻟﻮﻗﻮﻑ ﰲ ﻭﺟﻪ ﺍﻟﺘﻮﺯﻳﻊ ﺍﻟﻈﺎﱂ ﻟﻠﺜﺮﻭﺓ ﻭﲤﻜﲔ ﺍﻷﻏﻨﻴﺎﺀ ﻣﻦ ﺍﻣﺘﺼﺎﺹ‬
‫ﺩﻣﺎﺀ ﺍﻟﻔﻘﺮﺍﺀ ﻭﺗﺴﻠﻴﻂ ﺍﻷﻗﻮﻳﺎﺀ ﻋﻠﻰ ﺃﻛﻞ ﺣﻘﻮﻕ ﺍﻟﻀﻌﻔﺎﺀ‪.‬‬
‫ﻭﻗﺪ ﲡﻠﻰ ﺫﻟﻚ – ﻣﻨﺬ ﺯﻣﻦ ﻣﺒﻜﺮ – ﰲ ﻛﺘﺒﻪ ﺍﻷﻭﱃ‪:‬‬
‫" ﺍﻹﺳﻼﻡ ﻭﺍﻷﻭﺿﺎﻉ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ "‬
‫ﻭ " ﺍﻹﺳﻼﻡ ﻭﺍﳌﻨﺎﻫﺞ ﺍﻻﺷﺘﺮﺍﻛﻴﺔ "‬
‫ﻭ " ﺍﻹﺳﻼﻡ ﺍﳌﻔﺘﺮﻯ ﻋﻠﻴﻪ ﺑﲔ ﺍﻟﺸﻴﻮﻋﻴﲔ ﻭﺍﻟﺮﺃﲰﺎﻟﻴﲔ"‪) .‬ﺍﻟﻘﺮﺿﺎﻭﻱ ‪(1995‬‬
‫ﺍﻟﻌﻨﺼﺮ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﳊﺮﻳﺔ ﻭﻣﻘﺎﻭﻣﺔ ﺍﻻﺳﺘﺒﺪﺍﺩ ﺍﻟﺴﻴﺎﺳﻲ‬
‫" ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﻟﻐﺰﺍﱄ ﻣﻦ ﻋﺸﺎﻕ ﺍﳊﺮﻳﺔ ﻭﺩﻋﺎ‪‬ﺎ‪ ,‬ﻭﻫﻲ ﻣﻦ ﺍﻟﻌﻨﺎﺻـﺮ ﺍﻷﺳﺎﺳـﻴﺔ ﰲ ﺑﺮﻧﺎﳎـﻪ‬
‫ﺍﻹﺻﻼﺣﻲ ‪ ,‬ﻭﻫﻮ ﻋﺪﻭ ﺍﻻﺳﺘﺒﺪﺍﺩ ﺃﻳﺎ ﻛﺎﻧﺖ ﺻﻮﺭﺗﻪ‪ ..‬ﻓﻬﻮ ﻳﻨﺘﺼﺮ ﳊﺮﻳﺔ ﺍﳉﻤﺎﻫﲑ ﻭﺗﺮﺳﻴﺦ ﺍﻟﺸﻮﺭﻯ‬
‫ﻭﺍﻋﺘﺒﺎﺭﻫﺎ ﻓﺮﻳﻀﺔ ﻻ ﳎﺮﺩ ﻓﻀﻴﻠﺔ ﻭﻣﻠﺰﻣﺔ ﻻ ﳎﺮﺩ ﻣﻌﻠﻤـﺔ ﻭﺍﻻﻗﺘﺒـﺎﺱ ﻣـﻦ ﺍﻟـﻨﻈﻢ ﺍﳊﺪﻳﺜـﺔ –‬
‫ﻛﺎﻟﺪﳝﻮﻗﺮﺍﻃﻴﺔ – ﻣﺎ ﻳﺪﻋﻢ ﻫﺬﺍ ﺍﳌﺒﺪﺃ ﻭﳚﻌﻠﻪ ﻗﺎﺑﻼ ﻟﻠﺘﻄﺒﻴﻖ ﺍﻟﻌﻤﻠﻲ ﰲ ﺣﻴﺎﺗﻨﺎ ﺍﳌﻌﺎﺻﺮﺓ‪ .‬ﳍﺬﺍ ﻛﺎﻥ ﻣﻦ‬
‫ﺃﻭﺍﺋﻞ ﻣﺎ ﻛﺘﺒﻪ‪) :‬ﺍﻹﺳﻼﻡ ﻭﺍﻻﺳﺘﺒﺪﺍﺩ ﺍﻟﺴﻴﺎﺳﻲ( ﻭﻫﻮ ﳏﺎﺿﺮﺍﺕ ﺃﻟﻘﺎﻫﺎ ﰲ ﻣﻌﺘﻘـﻞ ﺍﻟﻄـﻮﺭ ﻋﻠـﻰ‬
‫ﺍﳌﻌﺘﻘﻠﲔ‪ .‬ﻭﻛﺎﻥ ﺗﻨﺪﻳﺪﻩ ﲟﻦ ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﺍﻟﺸﻮﺭﻯ ﻟﻺﻋﻼﻡ ﻻ ﻟﻺﻟﺰﺍﻡ‪) .‬ﺍﻟﻘﺮﺿﺎﻭﻱ ‪(1995‬‬
‫"ﻭﺩﻋﻮﺓ ﺍﻟﺸﻴﺦ ﺇﱃ ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻦ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ ﻻ ﺗﻌﲏ ﺃﺧﺬﻫﺎ ﻋﻠﻰ ﺇﻃﻼﻗﻬﺎ‪ ,‬ﻓﻬﻮ ﻳﻔﺮﻕ ﺑﲔ‬
‫ﺍﻟﻮﺳﺎﺋﻞ ﻭﺍﻷﻫﺪﺍﻑ ﻭﺑﲔ ﺍﻟﻀﻤﺎﻧﺎﺕ ﻭﺍﳌﺒﺎﺩﺉ‪ .‬ﻭﳍﺬﺍ ﻳﻌﻴﺐ ﻋﻠﻰ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ ﺃ‪‬ﺎ ﺗﺒﻴﻊ ﺍﳌﻨﻜﺮﺍﺕ ﻭﻻ‬
‫ﺗﻘﻒ ﻋﻨﺪ ﺣﺪﻭﺩ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪ .‬ﻳﻘﻮﻝ ﺍﻟﺸﻴﺦ‪ " :‬ﺇﻧﲏ ﺃﺅﻣﻦ ﺑﺎﻟﺸﻮﺭﻯ ﻭﺃﺯﺩﺭﻱ ﺍﻻﺳﺘﺒﺪﺍﺩ ﺍﻟﺴﻴﺎﺳﻲ‬
‫ﻣﻦ ﺃﻋﻤﺎﻕ ﻗﻠﱯ ﻭﺃﺭﺩ ﺇﻟﻴﻪ ﺃﻏﻠﺐ ﻫﺰﺍﺋﻢ ﺃﻣﺘﻨﺎ ﺧﻼﻝ ﺗﺎﺭﳜﻬﺎ‪ ..‬ﻭﺃﺭﻣﻖ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ ﺍﻟﻐﺮﺑﻴـﺔ ﻓﺄﺣـﺴﺪ‬
‫ﻋﺜﻤﺎﻥ ﺣﺎﺝ ﻃﺎﻟﺐ ‪129 - ...‬‬

‫ﺃﺻﺤﺎ‪‬ﺎ ﻋﻠﻰ ﻣﻨﺎﻗﺸﺔ ﺍﻵﺭﺍﺀ ﲝﺮﻳﺔ ﻭﻋﻠﻰ ﺍﺳﺘﻜﺎﻧﺔ ﺍﳊﻜﺎﻡ ﻟﻠﺤﻖ ﻭﻋﻠﻰ ﺍﻋﺘﺰﺍﺯ ﺍﻷﻓﺮﺍﺩ ﺑﻜﺮﺍﻣﺘـﻬﻢ‪,‬‬
‫ﻭﻛﻨﺖ ﺃﳘﺲ ﰲ ﻧﻔﺴﻲ‪ :‬ﺃﻣﺎ ﳚﺊ ﻳﻮﻡ ﻳﻈﻔﺮ ﻓﻴﻪ ﺍﳌﺴﻠﻤﻮﻥ ﲟﺜﻞ ﻫﺬﻩ ﺍﻟﻨﻌﻤﺔ؟‪) .‬ﺍﻟﻘﺮﺿﺎﻭﻱ ‪(1995‬‬

‫ﺍﻟﻌﻨﺼﺮ ﺍﻟﺮﺍﺑﻊ‪ :‬ﲢﺮﻳﺮ ﺍﳌﺮﺃﺓ ﻭﺍﻷﺳﺮﺓ‬

‫ﻳﻘﻮﻝ ﺍﻟﺪﻛﺘﻮﺭ ﻳﻮﺳﻒ ﺍﻟﻘﺮﺿﺎﻭﻱ‪" :‬ﺍﳌﺮﺃﺓ ﻧﺼﻒ ﺍﻟﻮﺟﻮﺩ ﺍﻟﺒﺸﺮﻱ ﺇﻥ ﱂ ﺗﻜﻦ ﺃﻛﺜـﺮ ‪ ,‬ﻭﻫـﻲ‬
‫ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺮﺟﻞ ﺃﻣﻪ ﻭﺍﺑﻨﺘﻪ ﻭﺃﺧﺘﻪ ﻭﺯﻭﺟﻪ ﻭﻋﻤﺘﻪ ﻭﺧﺎﻟﺘﻪ‪ .‬ﻭﻻ ﻗﻴﺎﻡ ﻟﻠﺤﻴﺎﺓ ﺍﻟﺒﺸﺮﻳﺔ ﺇﻻ ﺑﺎﳉﻨﺴﲔ‪ .‬ﻓﻼ‬
‫ﺑﺪ ﺃﻥ ﻳﻨﻬﻀﺎ ﺑﻌﺒﺌﻬﻤﺎ ﻣﻌﺎ ﻭﻓﻘﺎ ﻟﻔﻄﺮﺓ ﺍﷲ ﺍﻟﱵ ﻓﻄﺮ ﻋﻠﻴﻬﺎ ﺍﻟﻨﺎﺱ ﻭﻫﺪﺍﻳﺔ ﺍﻟﺴﻤﺎﺀ ﺍﻟﱵ ﺃﻭﺣﻰ ‪‬ﺎ ﺍﷲ ﻋﺰ‬
‫ﻭﺟﻞ‪ .‬ﻭﱂ ﺃﺭﻯ ﻣﻦ ﺍﳌﻔﻜﺮﻳﻦ ﺍﻹﺳﻼﻣﻴﲔ ﻣﻦ ﺍﻫﺘﻢ ﺑﺄﻣﺮ ﺍﳌﺮﺃﺓ ﻭﺇﻧﺼﺎﻓﻬﺎ ﻣﺜﻞ ﺍﻟﺸﻴﺦ ﺍﻟﻐﺰﺍﱄ‪ .‬ﻭﻫـﻮ‬
‫ﻳﺮﻳﺪ ﺃﻥ ﳛﺮﺭ ﺍﳌﺮﺃﺓ ﻣﻦ ﺍﻟﺘﻘﺎﻟﻴﺪ ﺍﻟﺪﺧﻴﻠﺔ ﻋﻠﻰ ﺍﻹﺳﻼﻡ‪:‬‬
‫‪ .1‬ﺍﻟﺘﻘﺎﻟﻴﺪ ﺍﳌﻮﺭﻭﺛﺔ ﻣﻦ ﻋﻬﻮﺩ ﺍﻻﳓﻄﺎﻁ ﰲ ﺍﳊﻀﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ‪ ,‬ﺣﻴـﺚ ﺍﺧﺘﻔـﺖ ﺍﻟﺘﻌـﺎﻟﻴﻢ‬
‫ﺍﻟﺼﺤﻴﺤﺔ ﺍﻟﱵ ﺟﺎﺀﺕ ‪‬ﺎ ﺍﻟﻨﺒﻮﺓ ﺍﳍﺎﺩﻳﺔ ﻟﺘﺤﻞ ﳏﻞ ﺗﻘﺎﻟﻴﺪ ﺻﻨﻌﺘﻬﺎ ﺃﻭﻫﺎﻡ ﺍﻟﺒﺸﺮ ﻭﺃﻫﻮﺍﺅﻫﻢ "‬
‫ﻭﻣﻦ ﺃﺿﻞ ﳑﻦ ﺍﺗﺒﻊ ﻫﻮﺍﻩ ﺑﻐﲑ ﻫﺪﻯ ﻣﻦ ﺍﷲ" )ﺍﻟﻘﺼﺺ‪(50 :‬‬
‫‪ .2‬ﺍﻟﺘﻘﺎﻟﻴﺪ ﺍﻟﻮﺍﻓﺪﺓ ﻣﻊ ﺍﻟﻐﺰﻭ ﺍﻟﻔﻜﺮﻱ ﻭﺍﻻﺳﺘﻌﻤﺎﺭ ﺍﻟﺜﻘﺎﰲ‪ ,‬ﻭﻫﻲ ﺗﻘﺎﻟﻴﺪ ﻣﻨﺎﻗﻀﺔ ﻟﺘﻠﻚ ﺍﻟﺘﻘﺎﻟﻴـﺪ‬
‫ﺍﻟﺒﺎﻟﻴﺔ‪ ,‬ﺗﻠﻚ ﺗﺮﻳﺪ ﺃﻥ ﺗﺴﺠﻨﻬﺎ ﻭﻫﺬﻩ ﺗﺮﻳﺪ ﺃﻥ ﺗﻌﺮﻳﻬﺎ‪ .‬ﻭﻛﻠﺘﺎﳘﺎ ﺿـﺪ ﺍﻟﻔﻄـﺮﺓ ﻭﺍﻟـﻮﻱ‪.‬‬
‫)ﺍﻟﻘﺮﺿﺎﻭﻱ ‪(1995‬‬
‫ﻭﻗﺪ ﲡﻠﻰ ﻫﺬﺍ ﺍﻟﻌﻨﺼﺮ ﺍﻹﺻﻼﺣﻲ ﰲ ﻛﺜﲑ ﺟﺪﺍ ﳑﺎ ﻛﺘﺒﻪ ﺍﻟﺸﻴﺦ ﺍﺑﺘﺪﺍﺀ ﻣﻦ ﻛﺘﺎﺑﻪ )ﻣﻦ ﻫﻨـﺎ‬
‫ﻧﻌﻠﻢ( ﺇﱃ ﻛﺘﺎﺏ )ﺍﻟﺴﻨﺔ ﺑﲔ ﺃﻫﻞ ﺍﻟﻔﻘﻪ ﻭﺃﻫﻞ ﺍﳊﺪﻳﺚ(‪ ,‬ﰒ ﻛﺘﺎﺏ )ﻗﻀﺎﻳﺎ ﺍﳌﺮﺃﺓ ﺑﲔ ﺍﻟﺘﻘﺎﻟﻴﺪ ﺍﻟﺮﺍﻛﺪﺓ‬
‫ﻭﺍﻟﻮﺍﻓﺪﺓ‪.‬‬

‫ﻭﻳﻘﻮﻝ ﺍﻟﺸﻴﺦ ﺍﻟﻐﺰﺍﱄ ﲢﺖ ﻋﻨﻮﺍﻥ‪ :‬ﺍﻹﺳﻼﻡ ﻛﺮﻡ ﺍﳌﺮﺃﺓ " ﻭﺑﺎﺳﻢ ﺍﳊﺠﺎﺏ ﻗﺎﻣﺖ ﺗﻘﺎﻟﻴـﺪ‬
‫ﺗﺰﺩﺭﻱ ﺍﳌﺮﺃﺓ ﻭﺗﺆﺧﺮﻫﺎ ﻭﺗﺮﻓﺾ ﻣﻨﺤﻬﺎ ﺍﳊﻘﻮﻕ ﺍﳌﺎﺩﻳﺔ ﻭﺍﻷﺩﺑﻴﺔ ﺍﻟﱵ ﺃﻗﺮﻫﺎ ﳍـﺎ ﺍﻹﺳـﻼﻡ ﻓﻤﺎﺗـﺖ‬
‫ﺇﻧﺴﺎﻧﻴﺘﻬﺎ ﻋﻠﻰ ﻣﺮ ﺍﻟﻘﺮﻭﻥ ﻭﺗﻮﱃ ﻛﱪ ﺫﻟﻚ ﻛﻠﻪ ﻣﺘﺪﻳﻨﻮﻥ ﺟﻬﻠﺔ ﳛﺴﺒﻮﻥ ﺍﻟﺘﻘـﻮﻯ ﲡﻬﻴـﻞ ﺍﳌـﺮﺃﺓ‬
‫ﻭﺇﺫﻻﳍﺎ‪.‬‬
 ‫‪ISoIT‬‬ ‫‪- 130‬‬

‫ﺇﻥ ﺃﻱ ﻣﻄﺎﻟﻊ ﻟﻠﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺍﻟﺴﻨﻦ ﺍﻟﺼﺤﺎﺡ ﻳﺮﻯ ﺍﳌﺮﺃﺓ ﺟﺰﺀﺍ ﺣﻴﺎ ﻣﻦ ﳎﺘﻤﻊ ﺣﻲ‪ ,‬ﻓﻬﻲ‬
‫ﺗﺘﻌﻠﻢ ﻭﺗﺘﻌﺒﺪ ﻭﺗﺄﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺗﻨﻬﻰ ﻋﻦ ﺍﳌﻨﻜﺮ ﻭﲡﺎﻫﺪ – ﺇﺫﺍ ﺷﺎﺀﺕ‪ -‬ﰲ ﺍﻟﱪ ﻭﺍﻟﺒﺤﺮ ﻭﺗﺆﺧﺬ ﻣﻨﻬﺎ‬
‫ﺍﻟﺒﻴﻌﺔ ﻋﻠﻰ ﻣﻌﺎﻗﺪ ﺍﻹﳝﺎﻥ ﻭﺍﻷﺧﻼﻕ ﻭﺗﻌﺎﺭﺽ ﺍﳊﻜﻢ ﺃﻭ ﺗﺆﻳﺪﻩ‪ ..‬ﺍﱁ ﻭﺩﺧﻞ ﺍﻟﺘﺤﺮﻳﻒ ﻋﻠﻰ ﺗﻌﺎﻟﻴﻤﻨﺎ‬
‫ﻭﺗﻘﺎﻟﻴﺪﻧﺎ‪ ,‬ﻓﺈﺫﺍ ﺍﳌﺮﺃﺓ ﻛﻞ ﻋﻠﻰ ﻣﻮﻻﻩ ﺃﻳﻨﻤﺎ ﻳﻮﺟﻪ ﻻ ﻳﺄﺕ ﲞﲑ!!‬

‫ﻭﻗﺎﻝ ﱄ ﺻﺪﻳﻖ‪ :‬ﺇﻧﻪ ﻋﻨﺪﻣﺎ ﺃﻣﺮ ﺍﳌﻠﻚ ﻓﻴﺼﻞ ﺑﺘﻌﻠﻴﻢ ﺍﻟﺒﻨﺎﺕ ﲢﻮﻟﺖ ﺃﺳﺮ ﻋﻦ ﺍﻟﺒﻠﺪ ﺍﻟﺬﻱ ﺃﻧﺸﺌﺖ‬
‫ﻓﻴﻪ ﺃﻭﻝ ﻣﺪﺭﺳﺔ ! ﻭﻛﺮﻫﺖ ﺃﻥ ﺗﺮﻯ ﻫﺬﻩ ﺍﻟﺒﺪﻋﺔ ﺍﳌﻨﻜﺮﺓ !‬
‫ﻭﻻ ﻳﺰﺍﻝ ﻧﻔﺮ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻟﺪﻳﻦ ﻳﻜﺮﻫﻮﻥ ﻭﺟﻪ ﺍﳌﺮﺃﺓ ﻭﳛﻤﻠﻨﻬﺎ ﻣﺴﺌﻮﻟﻴﺔ ﺧﺮﻭﺝ ﺁﺩﻡ ﻣﻦ ﺍﳉﻨﺔ‬
‫ﻛﻤﺎ ﺯﻋﻢ ﺍﻟﻴﻬﻮﺩ ﰲ ﻛﺘﺒﻬﻢ ! ﻭﻳﺮﻭﻥ ﺍﻟﺪﻳﻦ ﺇﻣﺴﺎﻙ ﺍﻟﻨﺴﺎﺀ ﰲ ﺍﻟﺒﻴﻮﺕ ﺣﱴ ﻳﺘﻮﻓﺎﻫﻦ ﺍﳌﻮﺕ ﻭﺣﺮﻣﺎ‪‬ﻢ‬
‫ﻣﻦ ﺃﻱ ﻧﺸﺎﻁ ﻋﺎﻡ )ﺍﻟﺸﻴﺦ ﺍﻟﻐﺰﺍﱄ ‪(1988‬‬

‫ﺍﻟﻌﻨﺼﺮ ﺍﳋﺎﻣﺲ‪ :‬ﳏﺎﺭﺑﺔ ﺍﻟﺘﺪﻳﻦ ﺍﳌﻐﻠﻮﻁ‬

‫" ﻛﺎﻥ ﻣﻦ ﺃﻫﻢ ﻣﻈﺎﻫﺮ ﺍﻹﺻﻼﺡ ﻭﺍﻟﺘﺠﺪﻳﺪ ﺍﻟﱵ ﻭﺟﻪ ﺇﻟﻴﻬﺎ ﺍﻟﻐﺰﺍﱄ ﻓﻜﺮﻩ ﻭﻗﻠﻤﻪ ﻭﺑﻴﺎﻧﻪ‪ :‬ﺗﺼﺤﻴﺢ‬
‫ﺍﳌﻔﺎﻫﻴﻢ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﱵ ﻏﻠﻂ ﺍﻟﻨﺎﺱ ﰲ ﺗﺼﻮﺭﻫﺎ ﻭﺃﺳﺎﺀﻭﺍ ﰲ ﺗﺼﻮﻳﺮﻫﺎ‪ .‬ﻭﻣﻦ ﺫﻟﻚ ﻣﻔﻬﻮﻡ ﺍﻟﻌﺒـﺎﺩﺓ‪.‬‬
‫ﻭﻟﻌﻞ ﻣﻦ ﺃﺑﻠﻎ ﻣﺎ ﻛﺘﺒﻪ ﰲ ﺫﻟﻚ ﻣﺎ ﺟﺎﺀ ﰲ ﻛﺘﺎﺑﻪ )ﻣﺸﻜﻼﺕ ﰲ ﻃﺮﻳﻖ ﺍﳊﻴﺎﺓ ﺍﻹﺳﻼﻣﻴﺔ( ﺇﺫ ﻳﻘـﻮﻝ‪:‬‬
‫ﻋﻨﺪﻣﺎ ﻧﻨﻈﺮ ﺇﱃ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺍﻟﺴﻤﺎﻭﻳﺔ ﳒﺪ ﺃﺩﺍﺀﻫﺎ ﰲ ﺍﻟﻴﻮﻡ ﻭﺍﻟﻠﻴﻠﺔ ﻻ ﻳﺴﺘﻐﺮﻕ ﻧﺼﻒ ﺳـﺎﻋﺔ ‪ ,‬ﻭﳒـﺪ‬
‫ﺗﻌﺎﻟﻴﻤﻬﺎ ﺗﺴﺘﻐﺮﻕ ﺻﻔﺤﺔ ﺃﻭ ﺻﻔﺤﺘﲔ‪ ,‬ﻭﻳﺒﻘﻰ ﺍﻟﺰﻣﺎﻥ ﺑﻌﺪ ﺫﻟﻚ ﻭﺍﺳﻌﺎ ﻭﺍ‪‬ﺎﻝ ﺭﺣﺒﺎ ﻟﻔﻬـﻢ ﺍﳊﻴـﺎﺓ‬
‫ﻭﺍﻛﺘﺸﺎﻑ ﻃﺎﻗﺎ‪‬ﺎ ﻭﺗﺴﺨﲑﻫﺎ ﻛﻼ ﻭﺟﺰﺀﺍ ﳋﺪﻣﺔ ﺍﻟﺪﻳﻦ‪.‬‬

‫ﻭﻛﻞ ﺟﻬﺪ ﻳﺒﺬﻝ ﰲ ﺫﻟﻚ ﻳﺴﻤﻰ ﺷﺮﻋﺎ ﻋﻤﻼ ﺻﺎﳊﺎ ﻭﺟﻬﺎﺩﺍ ﻣﱪﻭﺭﺍ ﻭﺿﻤﻴﻤﺔ ﺇﱃ ﺍﻷﳝﺎﻥ‬
‫ﺗﺆﻫﻞ ﺍﳌﺮﺀ ﻟﺮﺿﻮﺍﻥ ﺍﷲ‪" ..‬ﻓﻤﻦ ﻳﻌﻤﻞ ﻣﻦ ﺍﻟﺼﺎﳊﺎﺕ ﻭﻫﻮ ﻣﺆﻣﻦ ﻓﻼ ﻛﻔﺮﺍﻥ ﻟﺴﻌﻴﻪ ﻭﺇﻧﺎ ﻟﻪ ﻛﺎﺗﺒﻮﻥ"‬
‫)ﺍﻷﻧﺒﻴﺎﺀ‪(94 :‬‬
‫ﻋﺜﻤﺎﻥ ﺣﺎﺝ ﻃﺎﻟﺐ ‪131 - ...‬‬

‫ﻭﻣﻦ ﺍﳌﺴﺘﺤﻴﻞ ﺇﻗﺎﻣﺔ ﳎﺘﻤﻊ ﻧﺎﺟﺢ ﺍﻟﺮﺳﺎﻟﺔ ﺇﺫﺍ ﻛﺎﻥ ﺃﺻﺤﺎﺑﻪ ﺟﻬﺎﻻ ﺑﺎﻟﺪﻧﻴﺎ ﻋﺠﺰﺓ ﰲ ﺍﳊﻴﺎﺓ‪,‬‬
‫ﻭﺍﻟﺼﺎﳊﺎﺕ ﺍﳌﻄﻠﻮﺑﺔ ﺗﺼﻨﻌﻬﺎ ﻓﺄﺱ ﺍﻟﻔﻼﺡ ﻭﺇﺑﺮﺓ ﺍﳋﻴﺎﻁ ﻭﻗﻠﻢ ﺍﻟﻜﺎﺗﺐ ﻭﻣﺸﺮﻁ ﺍﻟﻄﺒﻴﺐ ﻭﻗـﺎﺭﻭﺭﺓ‬
‫ﺍﻟﺼﻴﺪﱄ‪ ,‬ﻭﻳﺼﻨﻌﻬﺎ ﺍﻟﻐﻮﺍﺹ ﰲ ﲝﺮﻩ ﻭﺍﻟﻄﻴﺎﺭ ﰲ ﺟﻮﻩ ﻭﺍﻟﺒﺎﺣﺚ ﰲ ﻣﻌﻤﻠﻪ ﻭﺍﶈﺎﺳـﺐ ﰲ ﺩﻓﺘـﺮﻩ‪,‬‬
‫ﻳﺼﻨﻌﻬﺎ ﺍﳌﺴﻠﻢ ﺻﺎﺣﺐ ﺍﻟﺮﺳﺎﻟﺔ ﻭﻫﻮ ﻳﺒﺎﺷﺮ ﻛﻞ ﺷﺊ ﻭﳚﻌﻞ ﻣﻨﻪ ﺃﺩﺍﺓ ﻟﻨﺼﺮﺓ ﺭﺑﻪ ﻭﺇﻋﻼﺀ ﻛﻠﻤﺘﻪ‪ .‬ﻭﺇﻧﻪ‬
‫ﻟﻔﺸﻞ ﺩﻓﻌﻨﺎ ﲦﻨﻪ ﺑﺎﻫﻈﺎ ﻋﻨﺪﻣﺎ ﺧﺒﻨﺎ ﰲ ﻣﻴﺎﺩﻳﻦ ﺍﳊﻴﺎﺓ ﻭﺣﺴﺒﻨﺎ ﺃﻥ ﻣﺜﻮﺑﺔ ﺍﷲ ﰲ ﻛﻠﻤﺖ ﺗﻘﺎﻝ ﻭﻣﻈﺎﻫﺮ‬
‫ﺗﻘﺎﻡ!‪) .‬ﺍﻟﻘﺮﺿﺎﻭﻱ ‪(1995‬‬
‫" ﻭﻻ ﻳﻐﻴﺐ ﻋﻨﺎ ﻧﻈﺮﺓ ﺍﻟﻐﺰﺍﱄ ﺍﻟﺸﻤﻮﻟﻴﺔ ﺍﳌﺘﻮﺍﺯﻧﺔ ﻟﻺﺳﻼﻡ ﺇﺫ ﻳﻘﻮﻝ‪" :‬ﺍﻟـﺬﻱ ﺃﺗـﺼﻮﺭﻩ ﺃﻥ‬
‫ﺗﻌﺎﻟﻴﻢ ﺍﻹﺳﻼﻡ ﻟﻨﺴﻴﺞ ﻣﺘﺸﺎﺑﻚ ﻣﻠﺘﺤﻢ ﺑﻌﻀﻪ ﻣﻊ ﺑﻌﻀﻪ ﺍﻵﺧﺮ‪ ,‬ﲣﺘﻠﻂ ﻓﻴﻪ ﺍﻟﻌﻘﻴﺪﺓ ﻣﻊ ﺍﻟﻌﺒﺎﺩﺓ ﻣـﻊ‬
‫ﺍﻷﺧﻼﻕ‪ ,‬ﻣﻊ ﺃﻧﻮﺍﻉ ﺍﳌﻌﺎﻣﻼﺕ ﺍﳌﺨﺘﻠﻔﺔ"‪) .‬ﺍﻟﺸﻴﺦ ﺍﻟﻐﺰﺍﱄ ‪(1991‬‬
‫ﻭﻳﻘﻮﻝ ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ‪" :‬ﻭﻣﻨﺬ ﺑﺪﺃﺕ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺍﻹﳝﺎﻥ ﺃﺭﻛﺎﻥ ﻭﻧﻮﺍﻓﻞ ﻭﺃﺻـﻮﻝ‬
‫ﻭﻓﺮﻭﻉ ﻭﺃﻋﻤﺎﻝ ﻗﻠﺒﻴﺔ ﻭﺃﻋﻤﺎﻝ ﺟﺴﻤﻴﺔ! ﻭﺍﻟﺬﻱ ﳛﺪﺙ ﻋﻨﺪ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﺃﻥ ﺟﺰﺀﺍ ﻣﺎ ﻣﻦ ﺍﻹﺳﻼﻡ ﳝﺘﺪ‬
‫ﻋﻠﻰ ﺣﺴﺎﺏ ﺑﻘﻴﺔ ﺍﻷﺟﺰﺍﺀ ﻛﻤﺎ ﲤﺘﺪ ﺍﻷﻭﺭﺍﻡ ﺍﳋﺒﻴﺜﺔ ﻋﻠﻰ ﺣﺴﺎﺏ ﺑﻘﻴﺔ ﺍﳋﻼﻳﺎ ﻓﻴﻬﻠﻚ ﺍﳉﺴﻢ ﻛﻠـﻪ‪.‬‬
‫)ﺍﻟﺸﻴﺦ ﺍﻟﻐﺰﺍﱄ ‪(1990‬‬
‫ﺍﻟﻌﻨﺼﺮ ﺍﳋﺎﻣﺲ‪ :‬ﲢﺮﻳﺮ ﺍﻷﻣﺔ ﻭﺗﻮﺣﻴﺪﻫﺎ‬
‫ﻭﻳﻌﺪ "ﲢﺮﻳﺮ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺗﻮﺣﻴﺪﻫﺎ ﻣﻦ ﺃﻫﻢ ﺟﻮﺍﻧﺐ ﺍﻹﺻﻼﺡ ﻟﺪﻱ ﺍﻟﻐﺰﺍﱄ‪ ,‬ﻭﳍﺬﺍ ﻗـﺎﻭﻡ‬
‫ﺍﻟﻐﺰﺍﱄ ﺍﻻﺳﺘﻌﻤﺎﺭ ﺳﻮﺍﺀ ﲤﺜﻞ ﰲ ﺍﺣﺘﻼﻝ ﻋﺴﻜﺮﻱ ﺃﻡ ﰲ ﺗﺴﻠﻂ ﺳﻴﺎﺳﻲ ﺃﻡ ﰲ ﲢﻜﻢ ﺍﻗﺘﺼﺎﺩﻱ ﺃﻡ ﰲ‬
‫ﻏﺰﻭ ﻓﻜﺮﻱ ﺃﻭ ﺗﻌﻠﻴﻤﻲ ﺃﻭ ﺇﻋﻼﻣﻲ ﺃﻭ ﺍﺟﺘﻤﺎﻋﻲ‪) .‬ﺍﻟﻘﺮﺿﺎﻭﻱ ‪(1995‬‬
‫ﻭﻗﻒ ﺍﻟﺸﻴﺦ ﺑﻘﻠﻤﻪ ﻭﻟﺴﺎﻧﻪ ﻣﻊ ﻗﻀﺎﻳﺎ ﺍﳌﺴﻠﻤﲔ ﰲ ﺍﻟﻌﺎﱂ ﻭﻣﻊ ﺍﻹﺳﻼﻡ ﰲ ﻛـﻞ ﻣﻜـﺎﻥ‪:‬‬
‫ﺍﻹﺳﻼﻡ ﺍﳉﺮﻳﺢ ﰲ ﺍﳊﺒﺸﺔ‪ ,‬ﺍﻹﺳﻼﻡ ﺍﳌﻘﺎﺗﻞ ﰲ ﻛﺸﻤﲑ ﻭﺍﻟﻔﻠﺒﲔ‪ ,‬ﺍﻹﺳﻼﻡ ﺍﳌﻘﺎﻭﻡ ﰲ ﻓﻠﺴﻄﲔ‪ ..‬ﻭﰲ‬
‫ﺍﻟﺒﻮﺳﻨﺔ ﻭﺍﳍﺮﺳﻚ‪ ..‬ﺍﻹﺳﻼﻡ ﺍﻟﺼﺎﻣﺪ ﰲ ﺇﻧﺪﻭﻧﻴـﺴﻴﺎ‪ ,‬ﻭﰲ ﺑـﻨﺠﻼﺩﻳﺶ ﻭﰲ ﺁﺳـﻴﺎ ﻭﰲ ﻧﻴﺠﲑﻳـﺎ‬
‫ﻭﺍﻟﺼﻮﻣﺎﻝ ﰲ ﺇﻓﺮﻳﻘﻴﺎ‪ :‬ﺃﻣﺎﻡ ﻣﻮﺟﺎﺕ ﺍﻟﺘﻨﺼﲑ ﻭﺍﻟﻌﻠﻤﺎﻧﻴﺔ‪ ,‬ﺍﻹﺳﻼﻡ ﺍﻟﺬﻱ ﻳﻘﺎﻭﻡ ﺍﻟﺘﻐﺮﻳﺐ ﻭﺍﻟﻌﻠﻤﻨـﺔ ﰲ‬
‫ﺗﺮﻛﻴﺔ ﻭﰲ ﺍﻟﺒﻼﺩ ﺍﻟﻌﺮﺑﻴﺔ‪.‬‬
 ‫‪ISoIT‬‬ ‫‪- 132‬‬

‫"ﻟﻘﺪ ﻭﻗﻒ ﺍﻟﺸﻴﺦ ﻣﻊ ﻛﻞ ﻗﻀﺎﻳﺎ ﺍﳌﺴﻠﻤﲔ‪ ,‬ﲝﻴﺚ ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﻧﻘﻮﻝ ﺇﻧﻪ )ﳏـﺎﻣﻲ ﺍﻷﻣـﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ( ﺣﻴﺜﻤﺎ ﻛﺎﻥ ﳍﺎ ﻗﻀﻴﺔ‪) ".‬ﺍﻟﻘﺮﺿﺎﻭﻱ ‪(1995‬‬
‫" ﻭﻳﺮﻯ ﺍﻟﺸﻴﺦ ﺃﻥ ﺇﻋﺎﺩﺓ ﺍﳋﻼﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻓﺮﺽ ﻋﲔ ﻋﻠﻰ ﺍﻷﻣﺔ‪ ,‬ﻭﻫﻲ ﻻﺯﻣـﺔ ﺷـﺮﻋﺎ‬
‫ﻭﻭﺍﻗﻌﺎ ﻟﺘﺒﻠﻴﻎ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﻟﻌﺎﱂ ﻭﲪﺎﻳﺘﻬﺎ ﻭﺍﻟﺪﻓﺎﻉ ﻋﻦ ﺍﳌﺴﺘﻀﻌﻔﲔ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻭﻋﻦ ﻗﻀﺎﻳﺎ ﺍﻹﺳﻼﻡ‬
‫ﰲ ﺃﳓﺎﺀ ﺍﻟﻌﺎﱂ‪) ".‬ﺍﻟﻘﺮﺿﺎﻭﻱ ‪(1995‬‬
‫ﺍﻟﻌﻨﺼﺮ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﻟﺘﻘﺪﻡ ﻭﻣﻘﺎﻭﻣﺔ ﺍﻟﺘﺨﻠﻒ‬
‫ﺇﻥ ﺍﻟﺸﻴﺦ ﺍﻟﻐﺰﺍﱄ ﻣﻦ ﺃﻛﺜﺮ ﻋﻠﻤﺎﺀ ﺍﻟﻌﺼﺮ ﺍﻫﺘﻤﺎﻣﺎ ﺑﺄﻭﺿﺎﻉ ﺍﳌﺴﻠﻤﲔ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴـﺔ‬
‫ﺩﺍﻋﻴﺎ ﺍﳌﺴﻠﻤﲔ ﺇﱃ ﺍﻟﺘﻔﻮﻕ ﰲ ﻛﻞ ﺍﻟﻌﻠﻮﻡ‪.‬‬
‫" ﺷﺎﻋﺖ ﻫﺬﻩ ﺍﻟﺪﻋﻮﺓ ﻋﻠﻰ ﻟﺴﺎﻥ ﺍﻟﺸﻴﺦ ﻭﺳﺎﻝ ‪‬ﺎ ﻗﻠﻤﻪ ﰲ ﻛﺘﺐ ﻭﻣﻘﺎﻻﺕ ﻻ ﻳﻜﺎﺩ ﳜﻠﻮ‬
‫ﻣﻨﻬﺎ ﻛﺘﺎﺏ‪ ,‬ﰒ ﺃﻓﺮﺩﻫﺎ ﺑﺎﻟﺒﺤﺚ ﻭﺍﳌﻨﺎﻗﺸﺔ ﰲ ﻛﺘﺎﺑﻪ‪) :‬ﺳﺮ ﺗﺄﺧﺮ ﺍﻟﻌﺮﺏ ﻭﺍﳌﺴﻠﻤﲔ(‪ .‬ﻭﲤﺘﻠﺊ ﻛﺘﺎﺑﺎﺗﻪ‬
‫ﺑﺎﻟﺪﻋﻮﺓ ﺇﱃ ﺍﻟﺘﻘﺪﻡ ﻭﳏﺎﺭﺑﺔ ﺍﻟﺘﺨﻠﻒ ﻭﺍﻟﻠﺤﺎﻕ ﲟﻮﻛﺐ ﺍﻟﻌﺎﱂ ﺍﳌﺘﻄﻮﺭ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﺘﻔـﻮﻕ ﰲ ﻋﻠـﻮﻡ‬
‫ﺍﻟﻜﻮﻥ ﻭﺍﻟﺮﻳﺎﺿﻴﺎﺕ ﻭﺍﺳﺘﺨﺪﺍﻡ ﺍﻟﺘﻜﻨﻮﻟﻮﺟﻴﺎ ﺍﳊﺪﻳﺜﺔ ﻭﺣﺴﻦ ﺍﻹﺩﺍﺭﺓ ﻭﺍﻟﺘﻨﻈﻴﻢ ﻭﺍﻻﻧﺘﻔﺎﻉ ﺑﺄﻗﺼﻰ ﻣـﺎ‬
‫ﻋﻨﺪ ﺍﻟﻐﺮﺑﻴﲔ ﰲ ﻫﺬﻩ ﺍﳉﻮﺍﻧﺐ ﻭﺍﺟﺘﻨﺎﺏ ﺍﻟﻨﻮﺍﺣﻲ ﺍﻟﺴﻠﺒﻴﺔ ﰲ ﺃﺧﻼﻗﻴﺎ‪‬ﻢ ﻭﺳﻠﻮﻛﻴﺎ‪‬ﻢ‪ ,‬ﻛﺈﻋﺮﺍﺿـﻬﻢ‬
‫ﻋﻦ ﺍﷲ –ﻋﺰ ﻭﺟﻞ – ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻭﺍﻟﺘﺤﻠﻞ ﺍﳉﻨﺴﻲ‪ ,‬ﻭﲡﻨﻴﺪ ﻃﺎﻗﺎﺕ ﺍﻷﻣﺔ ﲢﺖ ﺭﺍﻳﺔ ﺍﻹﳝﺎﻥ ﻟﻠﻌﻤﻞ‬
‫ﻭﺍﻹﻧﺘﺎﺝ ﻣﻦ ﺃﺟﻞ ﺍﻟﺘﻘﺪﻡ ﻭﺍﻋﺘﺒﺎﺭ ﺫﻟﻚ ﻟﻮﻧﺎ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺓ ﷲ ﺗﻌﺎﱃ ﻭﺿﺮﺑﺎ ﻣﻦ ﺍﳉﻬـﺎﺩ ﰲ ﺳـﺒﻴﻠﻪ‪".‬‬
‫)ﺍﻟﻘﺮﺿﺎﻭﻱ ‪(1995‬‬
‫ﺍﻟﻌﻨﺼﺮ ﺍﻟﺜﺎﻣﻦ‪ :‬ﺗﻨﻘﻴﺔ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ‬
‫" ﻳﺮﻯ ﺍﻟﺸﻴﺦ ﺃﻥ ﺛﻘﺎﻓﺘﻨﺎ ﰲ ﻃﻮﺭﻫﺎ ﺍﻟﻘﺎﺋﻢ ﲢﻤﻞ ﺃﺧﻼﻃﺎ ﻻ ﺣﺼﺮ ﳍﺎ ﻣﻦ ﺃﻓﻜﺎﺭ ﻭﻣﺬﺍﻫﺐ ﺗﻔﺘﻘﺮ‬
‫ﺇﱃ ﺍﻟﺘﻤﺤﻴﺺ‪ ,‬ﻭﺗﻔﺮﺽ ﻋﻠﻴﻨﺎ ﺃﻥ ﳕﻴﺰ ﺍﳋﺒﻴﺚ ﻭﺍﻟﻄﻴﺐ ﻭﻫﻨﺎﻙ ﻣﻼﺣﻈﺎﺕ ﺻﺎﺩﻗﺔ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺜﻘﺎﻓـﺔ‬
‫ﻳﻮﺻﻲ ﺍﻟﺸﻴﺦ ﺑﻮﺟﻮﺏ ﻭﻋﻴﻬﺎ‪ ..‬ﻭﻫﻲ‪ :‬ﺍﻟﺘﻘﻌﺮ ﻓﻴﻤﺎ ﻭﺭﺍﺀ ﺍﳌﺎﺩﺓ‪ ..‬ﺍﻟﺘﻨﻄﻊ ﻓﻴﻤﺎ ﻳﺴﺮﻩ ﺍﷲ –ﻋﺰ ﻭﺟﻞ‪-‬‬
‫ﺗﻮﺟﻴﻪ ﺍﻟﻀﻌﺎﻑ ﻟﻠﺘﻌﻠﻴﻢ ﺍﻟﺪﻳﲏ‪ ..‬ﻣﻮﻗﻒ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﻓﻠﻢ ﻳﻔﻜﺮﻭﺍ ﰲ ﺍﻟﻜﻮﻥ ﻭﻳﻨﺘﻬﺰﻭﺍ ﻓﺮﺻـﺔ‬
‫ﺣﻴﺎ‪‬ﻢ ﻋﻠﻰ ﺍﻷﺭﺽ ﻟﻴﻌﺮﻓﻮﺍ ﻋﻈﻤﺔ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪ ,‬ﺑﺪﺭﺍﺳﺔ ﺧﻮﺍﺹ ﺍﳌﺎﺩﺓ ﻭﺍﻟﻘﻮﺍﻧﲔ ﺍﻟﺴﺎﺭﻳﺔ ﺑﲔ ﺷـﱴ‬
‫ﻋﺜﻤﺎﻥ ﺣﺎﺝ ﻃﺎﻟﺐ ‪133 - ...‬‬

‫ﺍﻟﻌﻨﺎﺻﺮ‪ ..‬ﺿﻌﻒ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻷﺻﻠﻲ‪ ..‬ﻗﺼﻮﺭ ﰲ ﺩﺭﺍﺳﺔ ﺍﻟﺘﺎﺭﻳﺦ‪ ..‬ﻗﺼﻮﺭ ﰲ ﻣﻌﺮﻓﺔ ﺍﻟﻔﻘﻪ ﻭﺍﻟﺘـﺸﺮﻳﻊ‪..‬‬
‫ﻗﺼﺮ ﺍﻟﺒﺎﻉ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻜﻮﻧﻴﺔ ﻭﺍﻹﻧﺴﺎﻧﻴﺔ‪ ..‬ﻏﺮﺑﻠﺔ ﺍﻟﺘﺮﺍﺙ ﺍﻟﺼﻮﰲ "‪) .‬ﺍﻟﻘﺮﺿﺎﻭﻱ ‪(1995‬‬
‫ﺍﻟﻌﻨﺼﺮ ﺍﻟﺘﺎﺳﻊ‪ :‬ﺗﺮﺷﻴﺪ ﺍﻟﺼﺤﻮﺓ‬
‫ﻋﲏ ﺍﻟﺸﻴﺦ ﺍﻟﻐﺰﺍﱄ ﺑﺎﻟﺼﺤﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻳﻌﺘﱪ ﻭﺍﺣﺪﺍ ﻣﻦ ﺃﺑﺮﺯ ﺃﺑﻨﺎﺋﻬﺎ‪ ,‬ﻋﲏ ﺑﺒﻌﺜﻬﺎ ﻛﻤـﺎ ﻋـﲏ‬
‫ﺑﺘﺮﺷﻴﺪﻫﺎ ﺣﱴ ﻻ ‪‬ﺪﻡ ﻣﻦ ﺍﻟﺪﺍﺧﻞ ﺃﻭ ﺗﻀﺮﺏ ﻣﻦ ﺍﳋﺎﺭﺝ‪.‬‬
‫ﻟﻘﺪ ﺭﺳﻢ ﺍﻟﻐﺰﺍﱄ ﺑﻌﺾ ﺍﳌﻌﺎﱂ ﺍﻟﺮﺋﻴﺴﻴﺔ ﻟﻠﺼﺤﻮﺓ ﺍﳌﻨﺸﻮﺩﺓ ﻛﻤﺎ ﻳﻠﻲ‪:‬‬
‫ﺃﻭﻻ‪ :‬ﻳﻌﻮﺩ ﺍﻟﻮﻻﺀ ﻟﻺﺳﻼﻡ ﻭﻳﺴﺘﻌﻠﻦ ﺍﻻﻧﺘﻤﺎﺀ ﺇﻟﻴﻪ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﺍﻟﻮﻻﺀ ﺍﻟﺸﻜﻠﻲ ﻟﻺﺳﻼﻡ ﳐﺎﺩﻋﺔ ﳏﻘﻮﺭﺓ‬
‫ﺛﺎﻟﺜﺎ‪ :‬ﻳﻘﺼﻰ ﻣﻦ ﻣﻴﺪﺍﻥ ﺍﻟﺘﺪﻳﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺬﻳﻦ ﳛﺮﻗﻮﻥ ﺍﻟﺒﺨﻮﺭ ﺑﲔ ﺃﻳﺪﻱ ﺍﻟـﺴﺎﺳﺔ ﺍﳌﻨﺤـﺮﻓﲔ‬
‫ﻭﻳﺰﻳﻨﻮﻥ ﳍﻢ ﳎﻮ‪‬ﻢ ﻭﻧﻜﻮﺻﻬﻢ‪.‬‬
‫ﺭﺍﺑﻌﺎ‪ :‬ﺍﻟﺪﻓﺎﻉ ﻋﻦ ﺍﻟﺮﻣﻮﺯ ﻭﺍﻹﻋﻼﻡ ﻓﺪﺍﻓﻊ ﺍﻟﺸﻴﺦ ﺍﻟﻐﺰﺍﱄ ﻋﻦ ﺍﻹﻣﺎﻡ ﺣﺠﺔ ﺍﻹﺳﻼﻡ‪ ,‬ﺃﰊ ﺣﺎﻣـﺪ‬
‫ﺍﻟﻐﺮﺍﱄ ﻭﲨﺎﻝ ﺍﻟﺪﻳﻦ ﺍﻷﻓﻐﺎﱐ ﻭﳏﻤﺪ ﻋﺒﺪﻩ ﻭﺍﻟﻜﻮﺍﻛﱯ ﻭﺭﺷﻴﺪ ﺭﺿﺎ ﻭﻓﺮﻳﺪ ﻭﺟﺪﻱ ﻭﻏﲑﻫﻢ ﻣﻦ ﺩﻋﺎﺓ‬
‫ﺍﻹﺻﻼﺡ‪) .‬ﺍﻟﺸﻴﺦ ﺍﻟﻐﺰﺍﱄ ‪1404‬ﻩ(‬
‫ﺍﻟﻌﻨﺼﺮ ﺍﻟﻌﺎﺷﺮ‪ :‬ﺇﺣﻴﺎﺀ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‬

‫ﻳﻘﻮﻝ ﺍﻟﺸﻴﺦ ﺍﻟﻐﺰﺍﱄ‪ " :‬ﻟﻘﺪ ﺯﺭﺕ ﺩﻭﻝ ﺍﳋﻠﻴﺞ ﻭﻧﺰﻟﺖ ﺑﻜﺜﲑ ﻣﻦ ﻓﻨﺎﺩﻗﻬـﺎ ﺍﻟﻜـﱪﻯ‬
‫ﻭﻭﺟﺪﺕ ﺗﻮﺍﺻﻴﺎ ﻏﺮﻳﺒﺎ ﺑﺈﳘﺎﻝ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﺯﺩﺭﺍﺀ ﺍﻟﻨﻄﻖ ‪‬ﺎ‪ !!.‬ﻟﻐﺔ ﺍﻟﺘﺨﺎﻃـﺐ ﺍﻟﻔﺮﻳـﺪﺓ ﻫـﻲ‬
‫ﺍﻹﳒﻠﻴﺰﻳﺔ‪ .‬ﺍﳍﻨﺪﻱ ﺍﻟﺬﻱ ﺍﺳﺘﻌﻤﺮ ﺍﻹﳒﻠﻴﺰ ﻭﻃﻨﻪ ﻭﻋﻘﻠﻪ ﻻ ﻳﻌﺮﻑ ﻏﲑﻫﺎ ﻭﻫﻮ ﻻ ﳜﺎﻃﺐ ﺍﻟﻌﺮﺏ ﺍﻟﺬﻳﻦ‬
‫ﻳﻌﻤﻞ ﺑﻔﻨﺎﺩﻗﻬﻢ ﺇﻻ ‪‬ﺎ‪ .‬ﺇﺫﺍ ﺫﻫﺐ ﻋﺮﰊ ﺇﱃ ﻟﻨﺪﻥ ﻭﺟﺐ ﻋﻠﻴﻪ ﻃﻮﻋﺎ ﺃﻭ ﻛﺮﻫﺎ ﺃﻥ ﻳﺘﺤﺪﺙ ﺑﺎﻹﳒﻠﻴﺰﻳﺔ‪.‬‬
‫ﺃﻣﺎ ﺍﻟﻌﺮﺏ ﰲ ﺑﻼﺩﻫﻢ ﻭﰲ ﺟﺰﻳﺮ‪‬ﻢ – ﻭﻃﻦ ﺍﻟﻌﺮﻭﺑﺔ ﺍﻷﻭﻝ – ﻓﻌﻠﻴﻬﻢ ﺃﻥ ﻳﻨﺘﻘﻠﻮﺍ ﺇﱃ ﺍﻟﻠﻐﺔ ﺍﻹﳒﻠﻴﺰﻳﺔ‬
‫ﻛﻲ ﻳﻘﻀﻮﺍ ﰲ ﺍﻟﻔﻨﺎﺩﻕ ﺑﻀﻊ ﻟﻴﺎﻝ !! ﺣﱴ ﺇﺫﺍﻋﺔ ﲨﻬﻮﺭﻳﺔ ﻣﺼﺮ ﺍﻟﻌﺮﺑﻴﺔ ﺗﻨﻄﻖ ﺑﺎﻟﻌﺎﻣﻴﺔ ﺍﳍﺎﺑﻄﺔ ﺃﻛﺜﺮ ﳑﺎ‬
‫ﺗﻨﻄﻖ ﺑﺎﻟﻌﺮﺑﻴﺔ ﺍﻟﻔﺼﺤﻰ‪) .‬ﺍﻟﺸﻴﺦ ﺍﻟﻐﺰﺍﱄ ‪(1990‬‬
 ‫‪ISoIT‬‬ ‫‪- 134‬‬

‫ﻳﻘﻮﻝ ﺍﻟﺸﻴﺦ ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ ﺩﻓﺎﻋﺎ ﻋﻦ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﻔﺼﺤﻰ "ﻭﻟﺘﻨﻈﺮ ﺇﱃ ﻫﺬﻩ ﺍﻷﻣﺜﻠﺔ ﻣﻦ‬
‫ﻓﻘﺪﺍﻥ ﺍﻟﻮﻋﻲ ﰲ ﻣﻴﺪﺍﻥ ﺍﻟﻠﻐﺔ‪ ..‬ﻛﻨﺖ ﺃﲰﻊ ﺍﳌﺬﻳﻌﲔ ﻳﻨﻄﻘﻮﻥ ﻛﻠﻤﺔ "ﺭﺑﺎﻁ" ﻋﺎﺻﻤﺔ ﺍﳌﻐﺮﺏ ﺑﻔـﺘﺢ‬
‫ﺍﻟﺮﺍﺀ‪ ,‬ﻓﺄﻗﻮﻝ‪ :‬ﺍﻟﻜﻠﻤﺔ ﻛﺠﻬﺎﺩ ﻭﻗﺘﺎﻝ ﺑﺎﻟﻜﺴﺮ‪ ,‬ﻓﻤﺎ ﻫﺬﺍ ﺍﻹﺻﺮﺍﺭ ﻋﻠﻰ ﻓﺘﺤﻬﺎ؟ ﻭﺃﺧـﲑﺍ ﻋﺮﻓـﺖ ﺃﻥ‬
‫ﺍﻟﻜﻠﻤﺔ ﻳﻜﺘﺒﻬﺎ ﺍﻟﻔﺮﻧﺴﻴﻮﻥ " ‪ "Rabat‬ﻓﺘﻨﺎﺯﻟﻨﺎ ﳓﻦ ﻋﻦ ﻟﻐﺘﻨﺎ ﻭﺗﺒﻌﻨﺎﻫﻢ ﰲ ﺧﻄﺌﻬﻢ!‪) .‬ﺍﻟﺸﻴﺦ ﺍﻟﻐـﺰﺍﱄ‬
‫‪(1990‬‬
‫"ﻭﺍﻟﺬﻱ ﺃﻧﺒﻪ ﺇﻟﻴﻪ ﺃﻥ ﺍﻷﺯﻫﺮ ﳚﺐ ﺃﻥ ﻳﺴﺘﻴﻘﻆ ﻭﻳﻮﻗﻆ ﺍﻟﺘﻌـﺼﺐ ﻟﻠﻐـﺔ ﺍﻟﻌﺮﺑﻴـﺔ‬
‫ﻭﻳﺴﺘﻌﺠﻞ ﻛﻞ ﻣﺎ ﻳﻮﻓﺮ ﳍﺎ ﺍﳊﻤﺎﻳﺔ ﻭﻳﺘﻌﺎﻭﻥ ﻣﻊ ﺍﳌﺆﺳﺴﺎﺕ ﺍﻟﻔﻨﻴﺔ ﳌﻮﺍﺟﻬﺔ ﺍﻟﺘﺨﻠﻒ ﺍﻟﺮﻫﻴـﺐ ﻣـﻦ‬
‫ﻣﺼﻄﻠﺤﺎﺕ ﺍﻟﻌﻠﻮﻡ ﻭﺃﻟﻔﺎﻅ ﺍﳊﻀﺎﺭﺓ ﻭﻳﺒﲏ ﺣﺼﻮﻧﺎ ﺟﺪﻳﺪﺓ ﲢﺮﺱ ﻟﻐﺔ ﺍﻟﺘﺨﺎﻃﺐ ﻣﻦ ﳍﺠﺎﺕ ﺍﻟﺮﻋﺎﻉ‬
‫ﻭﻣﻮﺍﺭﻳﺜﻨﺎ ﺍﻷﺩﺑﻴﺔ ﻣﻦ ﻓﻮﺿﻰ ﺍﻟﺘﻐﺮﻳﺐ ﻭﺍﻟﺘﻘﻠﻴﺪ ﺍﻷﻋﻤﻰ‪ .‬ﺇﻥ ﺍﳉﺮﺃﺓ ﻋﻠﻰ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺻﻠﺖ ﺇﱃ ﺣﺪ‬
‫ﺍﻟﻔﺤﺶ ﻭﺍﻟﺴﻜﻮﺕ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻮﺿﻊ ﻃﺮﻳﻖ ﺇﱃ ﺍﻻﺭﺗﺪﺍﺩ ﻋﻦ ﺩﻳﻦ ﺍﷲ‪) .‬ﺍﻟﺸﻴﺦ ﺍﻟﻐﺰﺍﱄ ‪1404‬ﻩ(‬
‫ﻭﻣﻦ ﻣﻘﺘﺮﺣﺎﺗﻪ ﺃﻧﻪ ﻳﻄﻠﺐ ﺛﻼﺛﺔ ﺃﺷﻴﺎﺀ ﳏﺪﺩﺓ ﻹﺣﻴﺎﺀ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﳊﻔـﺎﻅ ﻋﻠـﻰ‬
‫ﻣﻜﺎﻧﺘﻬﺎ‪:‬‬
‫‪ .1‬ﺗﺄﻟﻴﻒ ﺑﻌﺜﺎﺕ ﻭﲨﺎﻋﺎﺕ ﻟﺘﻌﻠﻴﻢ ﺍﻟﻠﻐﺔ ﻭﺣﺪﻫﺎ ﺩﻭﻥ ﺭﺑﻂ ﻫﺬﺍ ﺍﻟﺘﻌﻠﻴﻢ ﺑﺎﻟﺒﻼﻍ ﺍﻟﺪﻳﲏ‬
‫‪ .2‬ﺍﳉﺪ ﰲ ﳏﺎﺭﺑﺔ ﺍﻟﻠﻬﺠﺎﺕ ﺍﻟﻌﺎﻣﻴﺔ – ﺩﺍﺧﻞ ﺍﻟﻮﻃﻦ ﺍﻟﻌﺮﰊ‪-‬‬
‫‪ .3‬ﺇﺣﻴﺎﺀ ﺍﻷﺩﺏ ﺍﻟﻌﺮﰊ ﺍﳋﺎﻟﺺ ﻭﺗﻘﺮﻳﺒﻪ ﻣﻦ ﻃﺒﻴﻌﺔ ﺍﻟﺒﺸﺮ ﻭﺗﺸﺠﻴﻊ ﺍﻟﺸﻌﺮﺍﺀ ﺍ‪‬ﻴـﺪﻳﻦ ﺑـﺸﱴ‬
‫ﺍﻟﻮﺳﺎﺋﻞ‪.‬‬
‫ﻭﻗﺒﻞ ﺫﻟﻚ ﻻ ﺑﺪ ﺃﻥ ﺗﻘﻮﻡ ﳎﺎﻣﻊ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﲜﻬﺪ ﳏﺘﺮﻡ ﰲ ﻧﺸﺮ ﺃﻟﻔﺎﻅ ﺍﳊﻀﺎﺭﺓ ﻭﺟﻌﻞ ﺍﻟﻠﻐـﺔ‬
‫ﺍﻟﻌﺮﺑﻴﺔ ﻟﻐﺔ ﺍﻟﻌﻠﻮﻡ ﺍﳊﺪﻳﺜﺔ "‪).‬ﺍﻟﻘﺮﺿﺎﻭﻱ ‪(1995‬‬
‫ﻛﻠﻤﺔ ﺧﺘﺎﻡ‬
‫ﺃﻳﻬﺎ ﺍﻟﺴﺎﺩﺓ‪ ,‬ﺭﺃﻳﻨﺎ ﻓﻴﻤﺎ ﺳﺒﻖ ﺍﳌﺮﺗﻜﺰﺍﺕ ﺍﻷﺳﺎﺳﻴﺔ ﺍﻟﱵ ﻳﺴﺘﻨﺪ ﺇﻟﻴﻬﺎ ﺍﻹﺻﻼﺡ ﻟﺪﻱ ﺍﻟﺸﻴﺦ ﳏﻤﺪ‬
‫ﺍﻟﻐﺰﺍﱄ ‪ -‬ﺭﲪﻪ ﺍﷲ – ﻭﺍﻟﻌﻨﺎﺻﺮ ﺍﻟﱵ ﻳﻘﻮﻡ ﻋﻠﻴﻬﺎ ﻫﺬﺍ ﺍﻹﺻﻼﺡ ﻭﺍﻟﱵ ﺗﺜﺒﺖ ﺣﻘﺎ ﺗﻜﺎﻣـﻞ ﺃﻓﻜـﺎﺭﻩ‬
‫ﻭﻧﻈﺮﺍﺗﻪ ﺍﳌﺴﺘﻘﺒﻠﻴﺔ ﻟﻺﺻﻼﺡ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻛﻤﺎ ﺗﺜﺒﺖ ﺃﻥ ﺍﻟﺮﺟﻞ ﻻ ﻳﻘﻞ ﻗﺪﺭﺍ ﻋﻦ ﳎـﺪﺩﻱ ﺍﻹﺳـﻼﻡ‬
‫ﻭﻗﺎﺋﺪﻱ ﺍﳊﺮﻛﺎﺕ ﺍﻹﺻﻼﺣﻴﺔ ﰲ ﺍﻟﻌﺼﺮ ﺍﳊﺪﻳﺚ‪ ,‬ﻣﻦ ﺃﻣﺜﺎﻝ ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﺍﻷﻓﻐﺎﱐ ﻭﳏﻤـﺪ ﻋﺒـﺪﻩ‬
‫ﻋﺜﻤﺎﻥ ﺣﺎﺝ ﻃﺎﻟﺐ ‪135 - ...‬‬

‫ﻭﳏﻤﺪ ﺭﺷﻴﺪ ﺭﺿﺎ ﻭﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺑﺎﺩﻳﺲ ﻭﺣﺴﻦ ﺍﻟﺒﻨﺎ ﻭﺍﻟﻘﺎﲰﻲ ﻭﺍﳌﻮﺩﻭﺩﻱ ﻭﺳﻴﺪ ﻗﻄﺐ – ﻭﻛﺜﲑﻳﻦ‬
‫ﺁﺧﺮﻳﻦ – ﻭﻟﻜﻨﻨﺎ ﻻ ﳕﻠﻚ ﺇﻻ ﺍﻹﻗﺮﺍﺭ ﺑﺄﻥ ﺍﻟﺸﻴﺦ ﰲ ﺗﻘﺪﻳﺮ ﲨﻠﺔ ﺍﻟﻨﺎﻇﺮﻳﻦ ﺃﺑﻌﺪﻫﻢ ﺃﺛﺮﺍ ﻭﺃﻛﺜﺮﻫﻢ ﻧﻔﺎﺫﺍ‬
‫ﺇﱃ ﻗﻠﻮﺏ ﲨﻬﺮﺓ ﺍﳌﺴﻠﻤﲔ ﰲ ﻫﺬﻩ ﺍﻟﻌﻘﻮﺩ ﺍﳌﺘﺄﺧﺮﺓ ﻣﻦ ﺍﻟﻘﺮﻥ‪ ,‬ﻓﻀﻼ ﻋﻦ ﺍﻟﻘﻄﺎﻉ ﺍﻷﻏﻠﺐ ﻣﻦ ﺍﳌـﻸ‬
‫ﻣﻨﻬﻢ‪.‬‬
‫ﻭﺁﺧﺮ ﺩﻋﻮﺍﻧﺎ ﺃﻥ ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪.‬‬

‫ﺍﳌﺮﺍﺟﻊ‪:‬‬
‫ﺍﻟﻐﺰﺍﱄ‪ ,‬ﳏﻤﺪ‪1404 .‬ﻩ‪ .‬ﻣﻘﺪﻣﺔ ﻛﺘﺎﺏ ﻋﻠﻞ ﻭﺃﺩﻭﻳﺔ‪1404 .‬ﻩ‪ .‬ﺍﻟﺪﻭﺣﺔ‪ :‬ﺩﺍﺭ ﺍﻟﺪﻋﻮﺓ‬
‫ﺍﻟﻐﺰﺍﱄ‪ ,‬ﳏﻤﺪ‪1990 .‬ﻡ‪ .‬ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺗﺴﺘﻘﺒﻞ ﻗﺮ‪‬ﺎ ﺍﳋﺎﻣﺲ ﻋﺸﺮ‪ .‬ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﻣﻜﺘﺒﺔ ﻭﻫﺒﺔ‬
‫ﺍﻟﻐﺰﺍﱄ‪ ,‬ﳏﻤﺪ‪1988 .‬ﻡ‪ .‬ﺩﺳﺘﻮﺭ ﺍﻟﻮﺣﺪﺓ ﺍﻟﺜﻘﺎﻓﻴﺔ ﺑﲔ ﺍﳌﺴﻠﻤﲔ‪ .‬ﺍﳌﻨﺼﻮﺭﺓ‪ :‬ﺩﺍﺭ ﺍﻟﻮﻓﺎﺀ‬
‫ﺍﻟﻐﺰﺍﱄ‪ ,‬ﳏﻤﺪ‪1991 .‬ﻡ‪ .‬ﻛﻴﻒ ﻧﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻟﻘﺮﺁﻥ ؟‪ .‬ﰲ ﻣﺪﺍﺭﺳﺔ ﺃﺟﺮﺍﻫﺎ ﺍﻷﺳﺘﺎﺫ ﻋﻤﺮ ﻋﺒﻴـﺪ‬
‫ﺣﺴﻨﺔ‪ .‬ﺍﳌﻨﺼﻮﺭﺓ‪ :‬ﺩﺍﺭ ﺍﻟﻮﻓﺎﺀ‬
‫ﺩ‪ .‬ﺍﻟﻘﺮﺿﺎﻭﻱ‪ ,‬ﻳﻮﺳﻒ‪1995 .‬ﻡ‪ .‬ﺍﻟﺸﻴﺦ ﺍﻟﻐﺰﺍﱄ ﻛﻤﺎ ﻋﺮﻓﺘﻪ ﺭﺣﻠﺔ ﻧﺼﻒ ﻗﺮﻥ‪ .‬ﺍﳌﻨﺼﻮﺭﺓ‪ :‬ﺩﺍﺭ‬
‫ﺍﻟﻮﻓﺎﺀ‬
‫ﻭﺭﻗﺔ ﺩ‪ .‬ﻋﺒﺪﺍ ﺍﳉﺒﺎﺭ ﺳﻌﻴﺪ‪ :‬ﺍﻟﻐﺰﺍﱄ ﻭﻣﻨﻬﺠﻪ ﰲ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻟﺴﻨﺔ‪ .‬ﺍﳌﻨﺸﻮﺭﺓ ﰲ ﻛﺘﺎﺏ ﺍﻟﻌﻄـﺎﺀ‬
‫ﺍﻟﻔﻜﺮﻱ ﻟﻠﺸﻴﺦ ﳏﻤﺪ ﺍﻟﻐﺰﺍﱄ‪ .‬ﺍﶈﺮﺭ‪ :‬ﻓﺘﺤﻲ ﺣﺴﻦ ﻣﻠﻜﺎﻭﻱ‪1996 .‬ﻩ‪ .‬ﻋﻤﺎﻥ‪ :‬ﺍ‪‬ﻤـﻊ ﺍﳌﻠﻜـﻲ‬
‫ﻟﺒﺤﻮﺙ ﺍﳊﻀﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ )ﻣﺆﺳﺴﺔ ﺁﻝ ﺍﻟﺒﻴﺖ( ﺹ‪65-64 :‬‬
‫ﻭﺭﻗﺔ ﺩ‪ .‬ﻋﺰﺕ ﺍﻟﻌﺰﻳﺰﻱ‪ .‬ﻣﻨﻬﺞ ﺍﻟﺸﻴﺦ ﺍﻟﻐﺰﺍﱄ ﰲ ﺩﺭﺍﺳﺔ ﺍﻟﺴﲑﺓ ﺍﻟﻨﺒﻮﻳﺔ ﺍﻟﺸﺮﻳﻔﺔ‪ ,‬ﺍﳌﻨـﺸﻮﺭﺓ ﰲ‬
‫ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ .‬ﺹ‪93-92 :‬‬
‫ﻭﺭﻗﺔ ﺩ‪ .‬ﻓﻬﻤﻲ ﺟﺪﻋﺎﻥ‪ .‬ﺍﻟﻌﺎﱂ ﺑﲔ ﺣﺪﻳﻦ‪ .‬ﺍﳌﻨﺸﻮﺭﺓ ﰲ ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪ .‬ﺹ‪135 :‬‬
‫ﻋﺜﻤﺎﻥ ﺣﺎﺝ ﻃﺎﻟﺐ ﻭﺑﺪﱄ ﻫﺸﺎﻡ ﳏﻤﺪ ﻧﺎﺻﺮ ﻭﳏﻤﺪ ﳏﻤﺪ ﻃﻠﺒﺎ ﺳﻌﻴﺪ‬
‫‪Fakulti Pengajian Islam‬‬
‫‪Universiti Kebangsaan Malaysia‬‬
 ‫ﺍﻷﺳﺲ ﺍﻷﺧﻼﻗﻴﺔ ﻟﻠﻌﻤﻞ ﰲ ﺍﻹﺳﻼﻡ‬

‫ﺩ‪ .‬ﻋﻔﺎﻑ ﻋﺒﺪ ﺍﻟﻐﻔﻮﺭ ﲪﻴﺪ‬

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

‫‪ -275‬ﺭﻭﺍﻩ ﺍﳍﻴﺜﻤﻲ‪ ،‬ﻋﻠﻲ ﺑﻦ ﺃﰊ ﺑﻜﺮ‪ ،‬ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ﻭﻣﻨﺒﻊ ﺍﻟﻔﻮﺍﺋﺪ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﰊ‪ ،‬ﺑﲑﻭﺕ‪1407 ،‬ﻫــ‪،‬‬
‫‪ ،15/9‬ﻭﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺍﻟﺸﻌﺐ‪ ،337/5 ،‬ﻭﰲ ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ‪ ،191/10 ،‬ﻭﰲ ﻣﺴﻨﺪ ﺍﻟﺸﻬﺎﺏ ‪،192/2‬ﻭﺫﻛﺮﻩ‬
‫ﺍﻷﻟﺒﺎﱐ ﰲ ﺻﺤﻴﺢ ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ)‪.(2349‬‬
‫ﻋﻔﺎﻑ ﻋﺒﺪ ﺍﻟﻐﻔﻮﺭ ﲪﻴﺪ ‪137 -‬‬

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

‫‪ -276‬ﺍﻟﻘﺮﺿﺎﻭﻱ ﻳﻮﺳﻒ )‪ ،(1994‬ﻣﺸﻜﻠﺔ ﺍﻟﻔﻘﺮ ﻭﻛﻴﻒ ﻋﺎﳉﻬﺎ ﺍﻹﺳﻼﻡ‪ ،‬ﻁ‪ ،10‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﺑـﲑﻭﺕ‪،‬‬
‫ﺹ ‪.39‬‬
‫‪ -277‬ﺑﺎﺑﻠﻠﻲ‪ ،‬ﳏﻤﻮﺩ ﳏﻤﺪ‪ ،‬ﺍﻟﻜﺴﺐ ﻭﺍﻻﻧﻔﺎﻕ‪ ،‬ﺩﺍﺭ ﺍﳋﺎﱐ‪ ،‬ﺍﻟﺮﻳﺎﺽ‪ ،1988 ،‬ﺹ ‪.95‬‬
 ‫‪ISoIT‬‬ ‫‪- 138‬‬

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

‫‪ -278‬ﺃﺑﻮ ﺷﻴﺒﺔ‪ ،‬ﺃﺑﻮ ﺑﻜﺮ ﻋﺒﺪ ﺍﷲ ﺍﺑﻦ ﳏﻤﺪ ﺍﻟﻜﻮﰲ‪ ،‬ﻭﻣﺼﻨﻒ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﻟﺮﺷﺪ‪ ،‬ﺍﻟﺮﻳـﺎﺽ‪ ،‬ﲢﻘﻴـﻖ‪:‬‬
‫ﻛﻤﺎﻝ ﻳﻮﺳﻒ ﺍﳊﻮﺕ‪ ،163/6 ،1409 ،‬ﺭﻗﻢ)‪ ،(30351‬ﻭﺍﻟﺒﻴﻬﻘﻲ‪ ،‬ﺃﺑﻮ ﺑﻜﺮ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﲔ‪ ،‬ﺷﻌﺐ ﺍﻹﳝﺎﻥ‪،‬‬
‫ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪.1410 ،‬‬
‫‪ -279‬ﻭﺭﺩ ﰲ ﺍﻟﻔﺘﺢ ﺍﻟﻜﺒﲑ ‪ ،354/1‬ﻭﻋﺰﺍﻩ ﺍﻟﺴﻴﻮﻃﻲ ﺇﱃ ﺍﻟﻄﱪﺍﱐ ﻭﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺷﻌﺐ ﺍﻹﳝﺎﻥ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ‪.‬‬
‫‪ -280‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺑﺎﺏ ﺑﻴﻊ ﺍﳊﻄﺐ ﻭﺍﻟﻜﻼﺀ‪.836 /2 ،‬‬
‫‪ -281‬ﺍﻟﻘﺮﺿﺎﻭﻱ ﻳﻮﺳﻒ‪ ،(1994) ،‬ﻣﺸﻜﻠﺔ ﺍﻟﻔﻘﺮ ﻭﻛﻴﻒ ﻋﺎﳉﻬﺎ ﺍﻹﺳﻼﻡ‪ ،‬ﻁ‪ ،10‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﺑﲑﻭﺕ‪،‬‬
‫ﺹ ‪.43‬‬
‫‪ -282‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﺘﺠﺎﺭ ﻭﺗﺴﻤﻴﺔ ﺍﻟﻨﱯ )ﺹ( ﺇﻳﺎﻫﻢ‪ ،515/3 ،‬ﻭﻗﺎﻝ‪ :‬ﻫﺬﺍ ﺣﺪﻳﺚ ﺣـﺴﻦ‬
‫ﺻﺤﻴﺢ‪ ،‬ﻭﺍﻟﺪﺍﺭﻣﻲ‪ ،‬ﰲ ﻛﺘﺎﺏ ﺍﻟﺒﻴﻮﻉ‪ ،‬ﺑﺎﺏ ﰲ ﺍﻟﺘﺎﺟﺮ ﺍﻟﺼﺪﻭﻕ‪ ،322/2 ،‬ﻭﺍﳊـﺎﻛﻢ ﰲ ﺍﳌـﺴﺘﺪﺭﻙ )‪،(2142‬‬
‫‪ ،7/2‬ﻭﺍﻟﻘﺮﻃﱯ ﰲ ﺗﻔﺴﲑﻩ‪.156/5 ،‬‬
‫ﻋﻔﺎﻑ ﻋﺒﺪ ﺍﻟﻐﻔﻮﺭ ﲪﻴﺪ ‪139 -‬‬
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‫ﻼ ﺑﻨﻔﺴﻪ ﻭﺑﺎﻟﺮﺳﻞ ﻣﻦ ﻗﺒﻠﻪ‪ ،‬ﺑﺄﻧﻪ ﺭﻋﻰ ﺍﻟﻐﻨﻢ ﻣﺜﻞ ﺑﻘﻴﺔ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﻓﻘﺎﻝ‪ ":‬ﻣـﺎ‬ ‫ﻟﻪ" ‪ ،‬ﻭﺿﺮﺏ ﳍﻢ ﻣﺜ ﹰ‬
‫ﺃﻛﻞ ﺃﺣﺪ ﻃﻌﺎﻣﹰﺎ ﻗﻂ ﺧﲑﹰﺍ ﻣﻦ ﺃﻥ ﻳﺄﻛﻞ ﻣﻦ ﻋﻤﻞ ﻳﺪﻩ‪ ،‬ﻭﺇﻥ ﻧﱯ ﺍﷲ ﺩﺍﻭﺩ ﻛﺎﻥ ﻳﺄﻛﻞ ﻣﻦ ﻋﻤﻞ ﻳﺪﻩ"‬
‫‪ 284‬ﻭﺯﺍﺩ ﺍﳊﺎﻛﻢ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ":‬ﺃﻥ ﺩﺍﻭﺩ ﻛﺎﻥ ﺯﺭﺍﺩﹰﺍ "‪.‬‬
‫ﺇﻥ ﺣﺼﺮ ﺍﻟﻌﻤﻞ ﺍﳌﺬﻛﻮﺭ ﰲ ﺍﻟﻨﺼﻮﺹ ﰲ ﺇﻃﺎﺭ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻓﻘﻂ ﻋﺰﻝ ﻟﻺﺳﻼﻡ ﻋﻦ ﺍﳊﻴـﺎﺓ‬
‫ﲤﺎﻣﹰﺎ ﻭﻋﻤﻞ ﺑﺎﳌﺒﺪﺃ ﺍﻟﻘﺎﺋﻞ )ﺩﻉ ﻣﺎ ﻟﻘﻴﺼﺮ ﻟﻘﻴﺼﺮ ﻭﻣﺎ ﷲ ﻟﻪ(‪ ،‬ﻭﻟﻮ ﺃﻣﻌﻦ ﺍﳌﺴﻠﻤﻮﻥ ﺍﻟﻨﻈﺮ ﰲ ﻗـﺮﺁ‪‬ﻢ‬
‫ﻟﻔﻬﻤﻮﺍ ﺍﻟﻌﻤﻞ ﺣﻖ ﺍﻟﻔﻬﻢ‪ ،‬ﻓﺎﻟﻘﺮﺁﻥ ﻳﺬﻛﺮ "ﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ" ﺑﻌﺪ ﺫﻛﺮ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺟﻨﺒﹰﺎ ﺇﱃ ﺟﻨﺐ ﺍﻟﺼﻼﺓ‬
‫ﻭﺍﻟﺼﻴﺎﻡ‪.‬‬
‫ﺍﻷﺳﺎﺳﻴﺎﺕ ﺍﻟﱵ ﺗﺮﺗﻜﺰ ﻋﻠﻴﻬﺎ ﺃﺧﻼﻗﻴﺎﺕ ﺍﻟﻌﻤﻞ ﰲ ﺍﻹﺳﻼﻡ‬
‫ﺗﺮﺗﻜﺰ ﺃﺧﻼﻗﻴﺎﺕ ﺍﻟﻌﻤﻞ ﰲ ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﻋﺪﺓ ﺃﻣﻮﺭ‪:‬‬
‫ﺍﻷﺳﺎﺱ ﺍﻷﻭﻝ‪ :‬ﺍﻟﺮﻗﺎﺑﺔ ﺍﻟﺬﺍﺗﻴﺔ ﻟﻠﻤﺴﻠﻢ‬
‫ﻭﻫﻮ ﻣﺎﻳﺴﻤﻰ ﺑﺎﻟﻀﻤﲑ ﺍﻹﺳﻼﻣﻲ ﺍﳌﻬﲏ ﻟﻠﻔﺮﺩ ﺍﳌﺴﻠﻢ‪ ،‬ﻭﻫﻲ ﺭﻗﺎﺑﺔ ﻣﺴﺘﻤﺮﺓ ﻣﺘﺠﺪﺩﺓ ﻋﻠـﻰ‬
‫ﻋﻤﻞ ﺍﻟﻌﺎﻣﻞ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﺮﻗﺎﺑﺔ ﺃﻭ ﺍﶈﺎﺳﺒﺔ ﺗﻨﺒﻊ ﻣﻦ ﺩﺍﺧﻞ ﺍﻟﻌﺎﻣﻞ ﻧﻔﺴﻪ ﻋﻠﻰ ﻛﻞ ﺟﺰﺋﻴﺔ ﻣﻦ ﺟﺰﺋﻴـﺎﺕ‬
‫ﻋﻤﻠﻪ‪ ،‬ﻳﺘﻐﻠﺐ ‪‬ﺎ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﻋﻮﺍﻣﻞ ﺍﻟﻀﻌﻒ ﻭﺍﻻﻏﺮﺍﺀ ﻟﻠﻜـﺴﺐ ﺍﻟـﺴﺮﻳﻊ ﻭﻃﻤـﺲ ﺍﻟﻌﻴـﻮﺏ‬
‫ﻭﺍﻟﻘﺼﻮﺭ‪ ،‬ﻫﺬﻩ ﺍﻟﺮﻗﺎﺑﺔ ﺍﻟﻨﺎﺑﻌﺔ ﻣﻦ ﺩﺍﺧﻞ ﺍﻹﻧﺴﺎﻥ ﻫﻲ ﻧﺘﻴﺠﺔ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻋﻠﻰ ﺗﻌﺎﻟﻴﻢ ﺍﻹﺳـﻼﻡ‬
‫ﻭﺍﻟﱵ ﺗﻌﺠﺰ ﻋﻨﻬﺎ ﺑﻘﻴﺔ ﺍﻷﻧﻈﻤﺔ‪ ،‬ﻹﻥ ﺃﻱ ﻧﻈﺎﻡ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻮﺟﺪ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺮﻗﻴﺐ‪ ،‬ﻭﻛﻞ ﺍﻷﻧﻈﻤـﺔ‬
‫ﺍﻟﺴﻠﻄﻮﻳﺔ ﺗﻌﺠﺰ ﺃﻥ ﺗﺘﺎﺑﻊ ﺍﻟﺴﺮ ﻭﺍﻟﻌﻠﻦ ﰲ ﺍﻷﺩﺍﺀ ﻛﻤﺎ ﻳﻔﻌﻠﻪ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻳﺮﺟﻊ ﻭﺟﻮﺩ ﻫـﺬﺍ ﺍﻟـﻀﻤﲑ‬
‫ﻭﺍﺳﺘﻤﺮﺍﺭﻩ ﺇﱃ‪:‬‬
‫ﺃﻭ ﹰﻻ‪ -‬ﺍﻹﳝﺎﻥ ﺑﺎﷲ ﻭﻗﻮﺗﻪ ﺍﻟﻘﺎﻫﺮﺓ ﺍﳌﻬﻴﻤﻨﺔ ﻋﻠﻰ ﻋﺎﱂ ﺍﻟﺴﺮ ﻭﺍﻟﻨﺠﻮﻯ ﻭﺍﳌﻄﻠـﻊ ﻋﻠـﻰ ﺩﻗـﺎﺋﻖ‬
‫ﺍﻷﻋﻤﺎﻝ ﺇﱃ ﺣﺪ ﺍﻟﺬﺭﺓ ﻣﻨﻬﺎ‪ " ،‬ﹶﻓﻤ‪‬ﻦ ‪‬ﻳ ‪‬ﻌ ‪‬ﻤ ﹾﻞ ‪‬ﻣﹾﺜﻘﹶﺎ ﹶﻝ ﹶﺫ ‪‬ﺭ ‪‬ﺓ ‪‬ﺧﻴ‪‬ﺮﹰﺍ ‪‬ﻳ ‪‬ﺮﻩ‪ ،‬ﻭﻣ‪‬ﻦ ‪‬ﻳ ‪‬ﻌ ‪‬ﻤ ﹾﻞ ‪‬ﻣﹾﺜﻘﹶﺎ ﹶﻝ ﹶﺫ ‪‬ﺭ ‪‬ﺓ ‪‬ﺷ ‪‬ﺮﹰﺍ ‪‬ﻳ ‪‬ﺮﻩ‪" ‬‬
‫ﺍﻟﺰﻟﺰﻟﺔ" ‪ ،8-7‬ﻓﺎﻹﳝﺎﻥ ﺑﺎﷲ ﻗﺎﻋﺪﺓ ﻛﻞ ﻋﻠﻢ ﺣﻖ‪ ،‬ﻭﺃﺳﺎﺱ ﻛﻞ ﻋﻤﻞ ﺻﺎﱀ‪.‬‬
‫ﻭﺍﻹﳝﺎﻥ ﺑﺎﷲ ﻳﺴﺘﻠﺰﻡ ﺍﻹﳝﺎﻥ ﺑﺎﻵﺧﺮﺓ ﻷ‪‬ﺎ ﺍﻣﺘﺪﺍﺩ ﺣﻘﻴﻘﻲ ﻟﻠﺪﻧﻴﺎ‪ ،‬ﻭﻓﻴﻬﺎ ﺍﳉـﺰﺍﺀ ﻭﺍﻟﺒﻘـﺎﺀ‪ ،‬ﻭﺃﻱ‬
‫ﺴﺮﹺﻳ ‪‬ﻦ ﹶﺃ ‪‬ﻋﻤ‪‬ﺎ ﹰﻻ‪.‬‬ ‫ﻋﻤﻞ ﻻ ﻳﺴﺘﻨﺪ ﺇﱃ ﻫﺬﺍ ﺍﻟﺮﺑﻂ ﻓﻌﺎﻗﺒﺘﻪ ﺍﳋﺴﺮﺍﻥ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪ ":‬ﹸﻗ ﹾﻞ ‪‬ﻫ ﹾﻞ ‪‬ﻧ‪‬ﻨﺒ‪‬ﹸﺌ ﹸﻜ ‪‬ﻢ ﺑﹺﺎﹾﻟﹶﺄ ‪‬ﺧ ‪‬‬
‫ﺕ‬
‫ﻚ ﺍﱠﻟﺬ‪‬ﻳ ‪‬ﻦ ﹶﻛ ﹶﻔﺮ‪‬ﻭﺍ ﺑﹺﺂﻳ‪‬ﺎ ‪‬‬ ‫ﺻﻨ‪‬ﻌﹰﺎ‪ .‬ﺃﹸﻭﹶﻟ‪‬ﺌ ‪‬‬ ‫ﺴﻨ‪‬ﻮ ﹶﻥ ‪‬‬
‫ﺤِ‬ ‫ﺴﺒ‪‬ﻮ ﹶﻥ ﹶﺃ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫ﺤ‪‬‬ ‫ﺤﻴ‪‬ﺎ ‪‬ﺓ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫ﺿﻞﱠ ‪‬ﺳ ‪‬ﻌﻴ‪‬ﻬ‪ ‬ﻢ ﻓ‪‬ﻲ ﺍﹾﻟ ‪‬‬ ‫ﺍﱠﻟﺬ‪‬ﻳ ‪‬ﻦ ‪‬‬
‫ﺖ ﹶﺃ ‪‬ﻋﻤ‪‬ﺎﹸﻟ ‪‬ﻬ ‪‬ﻢ ﹶﻓﻠﹶﺎ ‪‬ﻧﻘ‪‬ﻴ ‪‬ﻢ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﹾﻟ ‪‬ﻘﻴ‪‬ﺎ ‪‬ﻣ ‪‬ﺔ ‪‬ﻭﺯ‪‬ﻧﹰﺎ" ﺍﻟﻜﻬﻒ‪ " ،105-103:‬ﻭﺃﺣـﺴﻦ‬ ‫ﺤﹺﺒ ﹶﻄ ‪‬‬‫‪‬ﺭ‪‬ﺑ ﹺﻬ ‪‬ﻢ ‪‬ﻭ‪‬ﻟﻘﹶﺎ‪‬ﺋ ‪‬ﻪ ﹶﻓ ‪‬‬
‫ﺍﻟﻌﻤﻞ ﻟﻦ ﻳﻜﻮﻥ ﺇﻻ ﺇﺫﺍ ﻛﺎﻧﺖ ﺣﻘﻴﻘﺔ ﺍﻵﺧﺮﺓ ﻭﺍﺿﺤﺔ ﺟﺪﹰﺍ ﰲ ﻧﻔﺲ ﺍﳌﺆﻣﻦ ﻛﺪﺍﺭ ﺧﻠﻮﺩ‪ ،‬ﺣﱴ ﺗﺄﺧﺬ‬
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‫ﺍﻟﺪﻧﻴﺎ ﺣﺠﻤﻬﺎ ﺍﳊﻘﻴﻘﻲ ﻛﺪﺍﺭ ﻓﻨﺎﺀ‪ ،‬ﻓﺘﻄﻮﻉ ﺍﻟﺪﻧﻴﺎ ﻟﻶﺧﺮﺓ ﻭﻻ ﺗﻄﻮﻉ ﺍﻵﺧﺮﺓ ﻟﻠﺪﻧﻴﺎ"‬

‫‪ -283‬ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺷﻌﺐ ﺍﻹﳝﺎﻥ‪ ،‬ﺑﻠﻔﻆ‪ :‬ﻣﻦ ﺑﺎﺕ ﻋﻴﻴﹰﺎ ﻣﻦ ﻃﻠﺐ ﺍﳊﻼﻝ‪ ،‬ﻭﺍﺑﻦ ﺣﺠـﺮ‪ ،‬ﻓـﺘﺢ ﺍﻟﺒـﺎﺭﻱ‪،‬‬
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‫‪ 284‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺒﻴﻮﻉ‪ ،‬ﺑﺎﺏ ﻛﺴﺐ ﺍﻟﺮﺟﻞ ﻭﻋﻤﻠﻪ ﺑﻴﺪﻩ‪.730/2 ،(1966) ،‬‬
‫‪ -285‬ﻳﻮﺳﻒ ﻛﻤﺎﻝ ﳏﻤﺪ‪ ،‬ﻓﻘﻪ ﺍﻗﺘﺼﺎﺩ ﺍﻟﺴﻮﻕ‪ ،‬ﺹ ‪.58‬‬
 ‫‪ISoIT‬‬ ‫‪- 140‬‬

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

‫‪ -286‬ﺍﺑﻦ ﻋﻄﻴﺔ‪ ،‬ﺍﶈﺮﺭ ﺍﻟﻮﺟﻴﺰ ‪ ،221/1‬ﻁ ﺍﶈﺎﻛﻢ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻗﻄﺮ ‪.1398‬‬

‫‪ -287‬ﺍﻟﻄﱪﻱ‪ ،‬ﳏﻤﺪ ﺑﻦ ﺟﺮﻳﺮ ﺑﻦ ﺧﺎﻟﺪ‪ ،‬ﺃﺑﻮ ﺟﻌﻔﺮ‪ ،‬ﺗﻔﺴﲑﻩ‪ ،‬ﻁ ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﺑﲑﻭﺕ‪1405 ،‬ﻫـ‪.199/1 ،‬‬
‫ﻋﻔﺎﻑ ﻋﺒﺪ ﺍﻟﻐﻔﻮﺭ ﲪﻴﺪ ‪141 -‬‬

‫ﺍﻷﺳﺎﺱ ﺍﻟﺜﺎﱐ‪ :‬ﻣﺸﺮﻭﻋﻴﺔ ﺍﻟﻌﻤﻞ‬

‫ﺇﻥ ﺃﻋﻤﺎﻝ ﺍﻟﻨﺎﺱ ﺗﻨﻘﺴﻢ ﺇﱃ‪:‬ﻋﺒﺎﺩﺍﺕ‪ ،‬ﻳﺘﺨﺬﻭ‪‬ﺎ ﺩﻳﻨﹰﺎ‪ ،‬ﻳﻨﺘﻔﻌﻮﻥ ‪‬ﺎ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪ ،‬ﻭﺍﻷﺻﻞ‬
‫ﻓﻴﻬﺎ ﺍﳌﻨﻊ ﺇﻻ ﻣﺎ ﺟﺎﺀ ﺍﻟﺸﺮﻉ ﰲ ﻧﺼﻪ‪ ،‬ﺃﻱ ﺃﻥ ﺍﻷﺻﻞ ﻓﻴﻬﺎ ﺍﻻﺗﺒﺎﻉ‪ ،‬ﻭﺃﻥ ﺃﻱ ﺯﻳﺎﺩﺓ ﺃﻭ ﻧﻘﺺ ﻋﻠﻰ ﻣﺎ‬
‫ﺟﺎﺀ ﺑﻪ ﺍﻟﺸﺮﻉ ﻳﻌﺪ ﺍﺑﺘﺪﺍﻋﹰﺎ ﰲ ﺍﻟﺪﻳﻦ‪.‬‬
‫ﺃﻣﺎ ﻏﲑ ﺍﻟﻌﺒﺎﺩﺍﺕ )ﺍﻟﻌﺎﺩﺍﺕ ﻭﺍﳌﻌﺎﻣﻼﺕ( ﻓﺄﻥ ﺍﻷﺻﻞ ﰲ ﺍﻷﻣﻮﺭ ﺍﻹﺑﺎﺣﺔ‪ ،‬ﺇﻻ ﻣﺎ ﺟﺎﺀ ﺑﻪ ﻧـﺺ‬
‫ﻋﻠﻰ ﲢﺮﳝﻪ‪،‬‬
‫ﻳﻘﻮﻝ ﺍﻟﺸﺎﻃﱯ‪ :‬ﺍﻷﺻﻞ ﰲ ﺍﻟﻌﺒﺎﺩﺍﺕ‪ :‬ﺃﻥ ﻻ ﻳﺸﺮﻉ ﻓﻴﻬﺎ ﺇﻻ ﻣﺎ ﺷﺮﻋﻪ ﺍﷲ‪.‬‬
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‫ﻭﺍﻷﺻﻞ ﰲ ﺍﻟﻌﺎﺩﺍﺕ‪ :‬ﺃﻥ ﻻ ﳛﻈﺮ ﻣﻨﻬﺎ ﺇﻻ ﻣﺎ ﺣﻈﺮﻩ ﺍﷲ‪.‬‬
‫ﻭﺗﺘﺤﻘﻖ ﻣﺸﺮﻭﻋﻴﺔ ﺍﻟﻌﻤﻞ ﰲ ﺍﻟﻀﻮﺍﺑﻂ ﺍﻵﺗﻴﺔ‪:‬‬
‫ﺃﻭ ﹰﻻ‪ :‬ﺍﻟﻜﺴﺐ ﻭﺍﻻﻧﻔﺎﻕ ﻣﻦ ﺍﳊﻼﻝ ﺍﻟﻄﻴﺐ‬
‫ﻭﻳﺸﺘﺮﻁ ﻟﻠﻜﺴﺐ ﻭﺍﻻﻧﻔﺎﻕ ﺃﻣﺮﺍﻥ‪:‬‬
‫ﺃﻭﳍﻤﺎ ‪ -‬ﺍﻟﻜﺴﺐ ﺑﻄﺮﻳﻖ ﺣﻼﻝ‪ ،‬ﻭﲡﻨﺐ ﺍﳊﺮﺍﻡ‪ ،‬ﻭﻫﺬﺍ ﻳﻘﺘﻀﻲ ﻣﻌﺮﻓﺔ ﻣﺎ ﻫـﻮ ﺣـﺮﺍﻡ‪ ،‬ﻷﻥ‬
‫ﺍﻷﺻﻞ ﺍﻹﺑﺎﺣﺔ ﺇﻻ ﻣﺎ ﻭﺭﺩ ﻧﺺ ﰲ ﺣﺮﻣﺘﻪ‪ ،‬ﻭﺻﻮﺭ ﺍﻟﻌﻤﻞ ﻏﲑ ﺍﳌﺸﺮﻭﻉ ﰲ ﻛﻞ ﻣﺎ ﻳﺆﺩﻱ ﺇﱃ ﺍﻟﻈﻠﻢ‬
‫ﻭﺍﻟﻐﱭ ﻭﺍﻟﻔﺴﺎﺩ ﰲ ﺍﻷﺭﺽ‪ ،‬ﻭﻣﺎ ﻓﻴﻪ ﺿﺮﺭ ﺑﺎﻟﻐﲑ‪ ،‬ﻓﻼ ﳛﻞ ﳌﺴﻠﻢ ﺃﻥ ﻳﻜﺘﺴﺐ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟـﺴﺮﻗﺔ ﺃﻭ‬
‫ﺍﻟﻐﺶ‪ ،‬ﺃﻭ ﺃﻛﻞ ﺃﻣﻮﺍﻝ ﺍﻟﻨﺎﺱ ﺑﺎﻟﺒﺎﻃﻞ‪ ،‬ﺃﻭ ﺍﻟﺮﺷﻮﺓ ﺃﻭ ﻋﻦ ﻃﺮﻳﻖ ﺗﻌﺎﻃﻲ ﺍﳌﻨﻜﺮﺍﺕ‪ ،‬ﻓﻘﺪ ﺣﺪﺩ ﺍﻹﺳﻼﻡ‬
‫ﺻﻮﺭ ﺍﻟﻜﺴﺐ ﻭﺍﳌﻤﺎﺭﺳﺎﺕ ﺍﶈﻈﻮﺭﺓ ﻛﺎﻟﺮﺑﺎ ﻭﺍﳌﻴﺴﺮ‪ ،‬ﺃﻭ ﳑﺎﺭﺳﺎﺕ ﺍﳊﺮﺍﻡ ﻛﺎﻟﺰﻧﺎ ﻭﺷـﺮﺏ ﺍﳋﻤـﺮﺓ‬
‫ﻭﺍﻻﺣﺘﻜﺎﺭ ﺃﻭ ﺍﻹﻛﺮﺍﻩ ﻭﻣﺎ ﺷﺎﺑﻪ ﺫﻟﻚ‪.‬‬
‫ﻭﻗﺪ ﺣﺮﻣﺖ ﺑﻌﺾ ﺍﳌﻌﺎﻣﻼﺕ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﻷ‪‬ﺎ ﺗﺆﺩﻱ ﺇﱃ ﲢﺠﺮ ﺍﻟﻘﻠﻮﺏ ﺃﻭ ﻓﺴﺎﺩ ﺍﻟـﻀﻤﲑ‪ ،‬ﺃﻭ‬
‫ﺿﻴﺎﻉ ﺍﻟﻮﻗﺖ ﺃﻭ ﺍﳓﺮﺍﻑ ﺍﻟﺴﻠﻮﻙ ﺃﻭ ﺿﻴﺎﻉ ﻣﺼﺎﱀ ﻟﻠﻤﺴﻠﻤﲔ‪ ،‬ﻓﻘﺪ ﺣﺮﻣﺖ ﺻﻨﺎﻉ ﺍﻟﺘﻤﺎﺛﻴﻞ ﻭﺍﻻﲡﺎﺭ‬
‫‪‬ﺎ ﻷ‪‬ﺎ ﺗﺸﺪ ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﻋﺒﺎﺩ‪‬ﺎ ﻣﻦ ﺩﻭﻥ ﺍﷲ‪ ،‬ﻭﺣﺮﻣﺖ ﺻﻨﺎﻋﺔ ﺁﻻﺕ ﺍﻟﻠﻬﻮ ﳌﺎ ﻓﻴﻬﺎ ﻣـﻦ ﺇﺿـﺎﻋﺔ‬
‫ﺍﻟﻮﻗﺖ‪ ،‬ﻭﺗﺮﻙ ﺍﻟﻮﺍﺟﺒﺎﺕ‪ ،‬ﻭﺣﺮﻡ ﺑﻴﻊ ﺍﻟﺴﻼﺡ ﻟﻠﻌﺪﻭ ﻷﻧﻪ ﻳﺘﻘﻮﻯ ‪‬ﺎ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺣﺮﻡ ﺍﻟﺮﺑﺎ ﻷﻧﻪ‬
‫ﻳﻘﺴﻲ ﺍﻟﻘﻠﺐ ﻭﻳﻘﻮﻱ ﺍﳉﺸﻊ‪ ،‬ﻭﻳﱰﻉ ﻣﻦ ﺍﻟﻨﻔﺲ ﺣﺐ ﺍﳋﲑ‪ ،‬ﻭﻟﻜﻞ ﺫﻟﻚ ﺃﺩﻟﺔ‪ ،‬ﻓﻠﻢ ﻳﻌﺒﺄ ﺍﻟﺸﺮﻉ ﲟـﺎ‬
‫ﲢﻘﻘﻪ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻣﻦ ﻧﻮﻉ ﻣﻨﻔﻌﺔ ﻟﺼﺎﺣﺒﻬﺎ ﻭﻟﻜﻦ ﺿﺮﺭﻫﺎ ﻛﺒﲑ ﻋﻠﻰ ﺍﳌﺴﺘﻮﻯ ﺍﻟﻌﺎﻡ ﻭﺍﳋﺎﺹ ﻏـﲑ‬
‫ﺍﳌﻨﻈﻮﺭ‪.‬ﻭﻗﺪ ﺣﺬﺭﻧﺎ ﺍﻟﻨﱯ )ﺹ( ﻓﻘﺎﻝ‪ ":‬ﻳﺄﰐ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﺯﻣﺎﻥ ﻻ ﻳﺒﺎﱄ ﺍﳌﺮﺀ ﻣﺎ ﺃﺧﺬ ﻣﻨﻪ ﺃﻣﻦ ﺍﳊﻼﻝ‬
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‫ﺃﻡ ﺍﳊﺮﺍﻡ؟ "‬
‫ﻭﺍﻵﺧﺮ‪ -‬ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻜﺴﺐ ﺣﻼ ﹰﻻ ﻃﻴﺒﹰﺎ‪ :‬ﻭﺍﻟﻨﺼﻮﺹ ﻋﻠﻰ ﺫﻟﻚ – ﻛﺘﺎﺑﹰﺎ ﻭﺳﻨﺔ‪ -‬ﻛﺜﲑﺓ‪ ،‬ﻭﻗﺪ‬
‫ﻼ‪ ":‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﺇﻥ ﺍﷲ ﻃﻴﺐ ﻻ ﻳﻘﺒﻞ ﺇﻻ ﻃﻴﺒـﺎﹰ‪،‬‬
‫ﺗﻀﻤﻨﻬﺎ ﺣﺪﻳﺚ ﺭﺳﻮﻝ ﺍﷲ )ﺹ( ﰲ ﺧﻄﺒﺘﻪ ﻗﺎﺋ ﹰ‬
‫‪ -288‬ﺍﻧﻈﺮ ‪ :‬ﺍﻻﻋﺘﺼﺎﻡ ﻟﻠﺸﺎﻃﱯ ‪.37/1‬‬
‫‪ -289‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺒﻴﻮﻉ‪ ،‬ﺑﺎﺏ ﻣﻦ ﱂ ﻳﺒﺎﻝ ﻣﻦ ﺣﻴﺚ ﻛﺴﺐ ﺍﳌﺎﻝ‪ ،626/2 ،(1954) ،‬ﻭﺑـﺎﺏ‪:‬‬
‫ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ " ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻻ ﺗﺄﻛﻠﻮﺍ ﺍﻟﺮﺑﺎ ﺃﺿﻌﺎﻓﹰﺎ ﻣﻀﺎﻋﻔﺔ ﻭﺍﺗﻘـﻮﺍ ﺍﷲ ﻟﻌﻠﻜـﻢ ﺗﻔﻠﺤـﻮﻥ" ‪،733/2‬‬
‫ﻭﺍﻟﺪﺍﺭﻣﻲ‪ ،‬ﻛﺘﺎﺏ ﺍﳉﻬﺎﺩ‪ ،‬ﺑﺎﺏ ﺍﻟﺘﺸﺪﺩ ﰲ ﺃﻛﻞ ﺍﻟﺮﺑﺎ )‪ ،321/2 ،(2536‬ﻭﺍﻟﻨﺴﺎﺋﻲ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺒﻴﻮﻉ‪ ،‬ﺑﺎﺏ ﺍﳊﺚ‬
‫ﻋﻠﻰ ﺍﻟﻜﺴﺐ‪.234/7 ،(4454) ،‬‬
 ‫‪ISoIT‬‬ ‫‪- 142‬‬

‫ﺕ ﻭ‪‬ﺍ ‪‬ﻋ ‪‬ﻤﻠﹸـﻮﺍ‬

‫ﻭﺇﻥ ﺍﷲ ﺗﻌﺎﱃ ﺃﻣﺮ ﺍﳌﺆﻣﻨﲔ ﲟﺎ ﺃﻣﺮ ﺑﻪ ﺍﳌﺮﺳﻠﲔ ﻓﻘﺎﻝ‪ ":‬ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﻟﺮ‪ ‬ﺳ ﹸﻞ ﹸﻛﻠﹸﻮﺍ ‪‬ﻣ ‪‬ﻦ ﺍﻟﻄﱠ‪‬ﻴﺒ‪‬ـﺎ ‪‬‬
‫ﺕ ‪‬ﻣﺎ ‪‬ﺭ ‪‬ﺯ ﹾﻗﻨ‪‬ﺎ ﹸﻛ ‪‬ﻢ " ﰒ ﺫﻛﺮ ﺍﻟﺮﺟﻞ ﻳﻄﻴـﻞ‬ ‫ﺻ‪‬ﺎﻟ‪‬ﺤﹰﺎ " ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪ ":‬ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﱠﻟﺬ‪‬ﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﹾﺍ ﹸﻛﻠﹸﻮﹾﺍ ﻣ‪‬ﻦ ﹶﻃ‪‬ﻴﺒ‪‬ﺎ ‪‬‬
‫ﺍﻟﺴﻔﺮ ﺃﺷﻌﺚ ﺃﻏﱪ‪ ،‬ﳝﺪ ﻳﺪﻩ ﺇﱃ ﺍﻟﺴﻤﺎﺀ‪ ،‬ﻳﺎ ﺭﺏ‪ ،‬ﻳﺎ ﺭﺏ‪ ،‬ﻭﻣﻄﻌﻤﻪ ﺣﺮﺍﻡ ﻭﻣﻠﺒﺴﻪ ﺣﺮﺍﻡ‪ ،‬ﻭﻏـﺬﻱ‬
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‫ﺑﺎﳊﺮﺍﻡ‪ ،‬ﻓﺄﱏ ﻳﺴﺘﺠﺎﺏ ﻟﺬﻟﻚ" " ﻭﻣﻦ ﻫﺬﺍ ﺍﻟﺘﻮﺟﻴﻪ ﺍﻹﺳﻼﻣﻲ ﺍﻟﺼﺮﻳﺢ ﻳﺘﺤﻘﻖ ﻟﻨﺎ ﺃﻥ ﺍﻛﺘـﺴﺎﺏ‬
‫ﺍﳌﺎﻝ ﳚﺐ ﺃﻥ ﻻ ﻳﻘﺘﺼﺮ ﻋﻠﻰ ﺍﳊﻼﻝ ﻓﻘﻂ ﺑﻞ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﻃﻴﺒﹰﺎ‪..‬ﻭﺑﺬﻟﻚ ﲢﺮﻡ ﺍﳋﺒﺎﺋـﺚ ﻭﻟـﻮ‬
‫ﻚ ﹶﻛﺜﹾـ ‪‬ﺮﺓﹸ‬
‫ﺠﺒ‪‬ـ ‪‬‬‫ﺐ ‪‬ﻭﹶﻟ ‪‬ﻮ ﹶﺃ ‪‬ﻋ ‪‬‬
‫ﺚ ﻭ‪‬ﺍﻟ ﱠﻄﻴ‪ ‬‬‫ﺨﺒﹺﻴ ﹸ‬
‫ﺴ‪‬ﺘﻮﹺﻱ ﺍﹾﻟ ‪‬‬‫ﺟﺎﺀﺕ ﻣﻦ ﻃﺮﻳﻖ ﺣﻼﻝ"‪ 291‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ ":‬ﻗﹸﻞ ﱠﻻ ‪‬ﻳ ‪‬‬
‫ﺏ ﹶﻟ ‪‬ﻌﻠﱠﻜﹸ ‪‬ﻢ ‪‬ﺗ ﹾﻔ‪‬ﻠﺤ‪‬ﻮ ﹶﻥ " ﺍﳌﺎﺋﺪﺓ‪.100:‬‬ ‫ﺚ ﻓﹶﺎ‪‬ﺗﻘﹸﻮﹾﺍ ﺍﻟﹼﻠ ‪‬ﻪ ﻳ‪‬ﺎ ﹸﺃ ‪‬ﻭﻟ‪‬ﻲ ﺍ َﻷﹾﻟﺒ‪‬ﺎ ﹺ‬
‫ﺨﺒﹺﻴ ‪‬‬
‫ﺍﹾﻟ ‪‬‬
‫ﻓﺎﳌﺴﻠﻢ ﻟﻴﺲ ﺣﺮﹰﺍ ﰲ ﻛﻞ ﻣﺎ ﻳﻌﻮﺩ ﻋﻠﻴﻪ ﺑﺎﻟﺮﺑﺢ‪ ،‬ﺑﻞ ﻣﻘﻴﺪ ﺑﺎﻹﳝﺎﻥ ﻭﺍﻷﺧﻼﻕ‪ ،‬ﻓﻠﻴﺲ ﻛـﻞ ﻣـﺎ‬
‫ﻳﺆﺩﻱ ﺇﱃ ﺍﻟﻜﺴﺐ ﺣﻼﻝ‪ ،‬ﻓﻌﻨﺪ ﺍﻟﻨﺪﺍﺀ ﻟﺼﻼﺓ ﺍﳉﻤﻌﺔ ﻳﺘﻮﻗﻒ ﺍﻟﺒﻴﻊ ﻭﺍﻟﺸﺮﺍﺀ ﻭﺍﻟﻌﻘﻮﺩ ﻣﻊ ﺃ‪‬ﺎ ﻛﺴﺐ‪،‬‬
‫ﻭﻣﺜﻠﻬﺎ ﺑﻴﻊ ﺍﶈﺮﻣﺎﺕ ﻟﻐﲑ ﺍﳌﺴﻠﻤﲔ ﻛﺎﳋﻨﺎﺯﻳﺮ‪ ،‬ﻭﻟﻜﻦ ﺍﷲ ﺟﻌﻠﻬﺎ ﺭﺟﺴﹰﺎ ﻓﻼ ﻳﺒﺎﺡ ﺍﳌﺘﺎﺟﺮﺓ ﻓﻴﻬﺎ ﻓـﺈﺫﺍ‬
‫ﺣﺮﻡ ﺷﻴﺌﹰﺎ ﺣﺮﻡ ﲦﻨﻪ‪ ،‬ﻭﻣﺜﻞ ﺫﻟﻚ ﺍﳋﻤﺮ ﻭﺃﻛﻞ ﺃﻣﻮﺍﻝ ﺍﻟﻨﺎﺱ ﺑﺎﻟﺒﺎﻃﻞ ﻭﻏﲑ ﺫﻟﻚ‪.‬‬
‫ﻭﻛﻤﺎ ﺣﺮﻡ ﺍﻟﻜﺴﺐ ﻣﻦ ﺍﳋﺒﻴﺚ ﺣﺮﻡ ﺍﻻﻧﻔﺎﻕ ﻣﻨﻪ‪ ،‬ﻓﺄﻣﺮ ﺑﺎﻻﻧﻔﺎﻕ ﻣﻦ ﺍﻟﻄﻴﺒﺎﺕ ﻭﺣﺬﺭ ﻣﻦ‬
‫ﺴ‪‬ﺒ‪‬ﺘ ‪‬ﻢ ‪‬ﻭ ‪‬ﻣﻤ‪‬ﺎ ﹶﺃ ‪‬ﺧ ‪‬ﺮ ‪‬ﺟﻨ‪‬ﺎ ﹶﻟﻜﹸـﻢ ﻣ‪‬ـ ‪‬ﻦ‬
‫ﺕ ﻣ‪‬ﺎ ﹶﻛ ‪‬‬
‫ﺍﻻﻧﻔﺎﻕ ﻣﻦ ﺍﳋﺒﻴﺚ " ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﱠﻟﺬ‪‬ﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﹾﺍ ﺃﹶﻧ ‪‬ﻔﻘﹸﻮﹾﺍ ﻣ‪‬ﻦ ﹶﻃ‪‬ﻴﺒ‪‬ﺎ ‪‬‬
‫ﺚ ‪‬ﻣ‪‬ﻨﻪ‪ ‬ﺗ‪‬ﻨ ‪‬ﻔﻘﹸﻮ ﹶﻥ" ﺍﻟﺒﻘﺮﺓ‪ ،267:‬ﻭﻗﺪ ﻓﺼﻠﺖ ﻛﺘﺐ ﺍﻟﻔﻘﻪ ﺍﻟﻜﻼﻡ ﻋﻦ ﻃـﺮﻕ‬ ‫ﺨﺒﹺﻴ ﹶ‬ ‫ﺽ ‪‬ﻭ ﹶﻻ ‪‬ﺗ‪‬ﻴ ‪‬ﻤﻤ‪‬ﻮﹾﺍ ﺍﹾﻟ ‪‬‬ ‫ﺍ َﻷ ‪‬ﺭ ﹺ‬
‫ﺍﻟﻜﺴﺐ ﺍﳌﺸﺮﻭﻋﺔ ﻭﺃﳘﻬﺎ‪" :‬ﺍﻟﻌﻤﻞ‪ ،‬ﺍﻷﺭﺙ‪ ،‬ﺍﻟﻮﺻﻴﺔ‪ ،‬ﺍﳍﺒـﺔ‪ ،‬ﺍﻟﻠﻘﻄـﺔ‪ ،‬ﺍﳌﻬـﺮ‪ ،‬ﺍﻟﻌﻘـﻮﺩ ﺍﻟﻨﺎﻗﻠـﺔ‬
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‫ﻟﻠﻤﻠﻜﻴﺔ‪"..‬‬
‫ﻭﱂ ﻳﻐﻔﻞ ﺍﻹﺳﻼﻡ ﰲ )ﻣﺸﺮﻭﻋﻴﺔ ﺍﻟﻌﻤﻞ( ﺣﱴ ﻏﲑ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺣﻴﻮﺍﻥ ﺃﻭ ﲨﺎﺩ ﻣـﻦ ﺃﻱ‬
‫ﳑﺎﺭﺳﺎﺕ ﻻ ﻓﺎﺋﺪﺓ ﻣﻨﻬﺎ ﺳﻮﻯ ﺍﻟﻠﻬﻮ‪ ،‬ﻓﻔﻲ ﺳﲑﺓ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ )ﺭ( ﺃﻧﻪ ‪‬ﻰ ﻋﻦ ﺇﺭﻛﺎﺽ ﺍﻟﻔﺮﺱ‬
‫ﺇﻻ ﳊﺎﺟﺔ‪ ،‬ﻭﺃﻧﻪ ﻛﺘﺐ ﺇﱃ ﺻﺎﺣﺐ ﺍﻟﺴﻜﻚ ﺃﻥ ﻻ ﻳﻠﺠﻤﻮﺍ ﺣﻴﻮﺍﻧﹰﺎ ﺑﻠﺠﺎﻡ ﺛﻘﻴﻞ ﻭﻻ ﻳﻨﺨﺲ ﲟﻘﺮﻋﺔ ﰲ‬
‫ﺃﺳﻔﻠﻪ‪ ،‬ﻭﻛﺘﺐ ﺇﱃ ﺣﺒﺎﻥ ﲟﺼﺮ‪ ":‬ﺑﻠﻐﲏ ﺃﻥ ﲟﺼﺮ ﺇﺑﻞ ﻧﻘﺎﻻﺕ ﳛﻤﻞ ﺍﻟﺒﻌﲑ ﻣﻨﻬﺎ ﺃﻟﻒ ﺭﻃـﻞ‪ ،‬ﻓـﺈﺫﺍ‬
‫ﺑﻠﻐﻚ ﻛﺘﺎﰊ ﻫﺬﺍ ﻓﻼ ﺃﻋﺮﻑ ﺃﻧﻪ ﳛﻤﻞ ﻋﻠﻰ ﺍﻟﺒﻌﲑ ﺃﻛﺜﺮ ﻣﻦ ﺳﺘﻤﺎﺋﺔ ﺭﻃﻞ"‪ ،‬ﻭﻛﺎﻥ ﻣـﻦ ﻭﺍﺟﺒـﺎﺕ‬
‫ﺍﶈﺘﺴﺐ ﻣﻼﺣﻈﺔ ﺍﻟﺮﻓﻖ ﺑﺎﳊﻴﻮﺍﻥ‪ ،‬ﻭﻗﺪ ‪‬ﻰ ﺍﻟﺮﺳﻮﻝ )ﺹ( ﻋﻦ ﺗﻌﺬﻳﺐ ﺍﳊﻴﻮﺍﻥ ﻭﺍﳌﺜﻠﺔ ﰲ ﺃﺣﺎﺩﻳـﺚ‬
‫ﻛﺜﲑﺓ‪ ،‬ﻛﻤﺎ ﺗﻨﺴﺤﺐ ﺃﺧﻼﻗﻴﺎﺕ ﺍﻟﻌﻤﻞ ﻋﻠﻰ ﺍﻟﻨﺒﺎﺕ ﻭﺍﳉﻤﺎﺩ ﺃﻳﻀﹰﺎ ﻓﻘﺪ ‪‬ﻰ ﺍﻟﻨﱯ )ﺹ( ﻋـﻦ ﻗﻠـﻊ‬
‫ﺍﻟﺸﺠﺮ ﺃﻭ ﻋﻀﺪﻩ‪ ،‬ﻭ‪‬ﻰ ﻋﻦ ﺍﻹﺳﺮﺍﻑ ﰲ ﺍﺳﺘﺨﺪﺍﻡ ﺍﳌﻴﺎﻩ ﻋﻨﺪ ﺍﻟﻮﺿﻮﺀ "ﻭﻟﻮ ﻛﻨـﺖ ﻋﻠـﻰ ‪‬ـﺮ‬
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‫ﺟﺎﺭ"‬
‫‪ -290‬ﻭﺭﺍﻩ ﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺑﺎﺏ ﻗﺒﻮﻝ ﺍﻟﺼﺪﻗﺔ ﻣﻦ ﺍﻟﻜﺴﺐ ﺍﻟﻄﻴـﺐ ﻭﺗﺮﺑﻴﺘـﻬﺎ‪،703/2 ،(1015) ،‬‬
‫ﻭﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﻛﺘﺎﺏ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺑﺎﺏ ﻭﻣﻦ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ ،220/5 ،(2989) ،‬ﻭﺍﻟﺪﺍﺭﻣﻲ‪ ،‬ﺑﺎﺏ ﰲ ﺃﻛﻞ ﺍﻟﻄﻴﺐ‪،‬‬
‫)‪ ،389/2 ،(2717‬ﻭﺍﻵﻳﺎﺕ ﻣﻦ ﺳﻮﺭﺓ ﺍﳌﺆﻣﻨﻮﻥ‪ 51:‬ﻭ ﺍﻟﺒﻘﺮﺓ‪.172:‬‬
‫‪ -291‬ﺑﺎﺑﻠﻠﻲ‪ ،‬ﳏﻤﻮﺩ ﳏﻤﺪ‪ ،‬ﺍﻟﻜﺴﺐ ﻭﺍﻻﻧﻔﺎﻕ‪ ،‬ﺹ ‪.82‬‬
‫‪ -292‬ﺑﺎﺑﻠﻠﻲ‪ ،‬ﺹ‪.94‬‬
‫‪ -293‬ﺍﺑﻦ ﻣﺎﺟﺔ‪ ،‬ﺳﻨﻨﻪ‪ ،(425) ،‬ﻛﺘﺎﺏ ﺍﻟﻄﻬﺎﺭﺓ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﻘﺼﺪ ﰲ ﺍﻟﻮﺿﻮﺀ ﻭﻛﺮﺍﻫﻴﺔ ﺍﻟﺘﻌـﺪﻱ ﻓﻴـﻪ‪،‬‬
‫‪ ،147/1‬ﻭﻋﻮﻥ ﺍﳌﻌﺒﻮﺩ ‪ ،118/1‬ﻭﺍﻟﻜﻨﺎﱐ ﺃﲪﺪ ﺑﻦ ﺃﰊ ﺑﻜﺮ‪ ،‬ﻣﺼﺒﺎﺡ ﺍﻟﺰﺟﺎﺟﺔ‪.62/1 ،‬‬
‫ﻋﻔﺎﻑ ﻋﺒﺪ ﺍﻟﻐﻔﻮﺭ ﲪﻴﺪ ‪143 -‬‬

‫ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﺃﺧﻼﻗﻴﺎﺕ ﺍﻟﻌﻤﻞ ﰲ ﺍﻹﺳﻼﻡ ﻗﺪ ﺃﺣﺎﻃﺖ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﳊﻴﻮﺍﻥ ﻭﺍﻟﻨﺒﺎﺕ ﻭﺍﳉﻤﺎﺩ‪،‬‬
‫ﻓﻬﻲ ﰲ ﳎﺎﻝ ﺍﻹﻧﺴﺎﻥ ﺃﻭﺳﻊ ﻭﺃﴰﻞ‪ ،‬ﲝﻴﺚ ﺍﺳﺘﺒﻌﺪﺕ ﻛﻞ ﺍﳌﻤﺎﺭﺳﺎﺕ ﻏﲑ ﺍﻷﺧﻼﻗﻴﺔ‪.‬‬
‫ﺛﺎﻧﻴﹰﺎ‪ :‬ﺍﻻﻧﺘﻔﺎﻉ ﻣﻦ ﺍﻟﻜﺴﺐ ﺍﳌﺸﺮﻭﻉ ﺑﺸﻜﻞ ﻣﺸﺮﻭﻉ‬
‫ﺇﻥ ﺣﺮﻳﺔ ﺍﻟﺘﺼﺮﻑ ﰲ ﺍﻟﻜﺴﺐ ﰲ ﺍﻹﺳﻼﻡ ﻏﲑ ﻣﻄﻠﻘﺔ‪ ،‬ﺑﻞ ﻣﻘﻴﺪﺓ ﺑﻌﺪﻡ ﺍﻹﺳﺮﺍﻑ ﺍﻟﺬﻱ ﻻ‬
‫ﻳﺘﻔﻖ ﻣﻊ ﻣﺼﻠﺤﺔ ﺍﻟﻔﺮﺩ ﻭﻻ ﺍﳉﻤﺎﻋﺔ‪ ،‬ﺑﻞ ﺗﻀﺮ ﺑﺎﳌﺼﺎﱀ ﺍﳌﺎﺩﻳﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﺗﻘﺪﱘ ﻗـﺪﻭﺓ ﺳـﻴﺌﺔ‬
‫ﻟﻐﲑﻩ‪ ،‬ﻓﻴﻨﺘﺸﺮ ﺍﻟﻔﺴﺎﺩ ﰲ ﺍﻷﺭﺽ ﻷﻧﻪ ﺃﺳﺎﺀ ﺍﻟﺘﺼﺮﻑ ﲟﺎﻟﻪ‪ ،‬ﺍﻟﺬﻱ ﻫﻮ ﰲ ﺍﳊﻘﻴﻘﺔ ﺟـﺰﺀ ﻣـﻦ ﻣـﺎﻝ‬
‫ﺍﻷﻣﺔ‪،‬ﻭﰲ ﻗﺼﺔ ﻗﺎﺭﻭﻥ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﻟﻘﺮﺁﻥ ﻋﱪﺓ ﳌﻦ ﻳﺴﻲﺀ ﺍﻟﺘﺼﺮﻑ ﻭﻻ ﻳﺸﻜﺮ ﺍﷲ‪ ،‬ﻓﻜﺎﻥ ﻣﻦ ﺍﻟﻔﺴﺎﺩ‬
‫ﻣﺎ ﲤﻨﺎﻩ ﺍﻟﺬﻳﻦ ﻳﺮﻳﺪﻭﻥ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﰲ ﺃﻥ ﻳﻜﻮﻥ ﳍﻢ ﻣﺜﻞ ﻣﺎ ﺃﻭﰐ ﻗﺎﺭﻭﻥ‪.‬‬
‫ﻭﻣﻦ ﻫﻨﺎ ﺗﺘﺪﺧﻞ ﺍﻟﺪﻭﻟﺔ ﰲ ﺍﳊﺠﺮ ﻋﻠﻰ ﺍﻟﺴﻔﻬﺎﺀ ﺍﳌﺒﺬﺭﻳﻦ ﻷﻣﻮﺍﳍﻢ ﺑﻐﲑ ﺍﻟﻮﺟﻮﻩ ﺍﻟﱵ ﺗﻌـﻮﺩ‬
‫ﺑﺎﻟﻨﻔﻊ ﻋﻠﻰ ﺍ‪‬ﺘﻤﻊ‪ ،‬ﻭﻫﺬﺍ ﺧﻼﻑ ﺍﻷﻧﻈﻤﺔ ﺍﻟﻮﺿﻌﻴﺔ ﺍﻟﱵ ﺗﺒﻴﺢ ﻟﻠﻔﺮﺩ ﺃﻥ ﻳﻮﺻـﻲ ﺇﱃ ﻛﻠﺒـﻪ ﺃﻭ ﺃﻱ‬
‫ﺷﺨﺺ ﳛﺒﻪ ﻭﳛﺮﻡ ﻭﺭﺛﺘﻪ‪ ،‬ﺃﻭ ﻳﻨﻔﻖ ﺃﻣﻮﺍﻟﻪ ﻋﻠﻰ ﺍﳌﻴﺴﺮ ﻭﺍﳌﻮﺑﻘﺎﺕ ﰲ ﺣﲔ ﺣﺮ‪‬ﻡ ﺍﻹﺳﻼﻡ ﺍﻟﺘﺼﺮﻑ ﰲ‬
‫ﻛﻞ ﻣﺎ ﻳﺆﺩﻱ ﺇﱃ ﺇﺿﺎﻋﺔ ﺍﳌﺎﻝ‪ ،‬ﻭﻣﻨﻬﺞ ﺍﻻﻋﺘﺪﺍﻝ ﻫﻮ ﺍﳌﻄﻠﻮﺏ ﻭﻗﺪ ﻣﺪﺣﻪ ﺍﷲ‪ ":‬ﻭ‪‬ﺍﱠﻟﺬ‪‬ﻳ ‪‬ﻦ ﹺﺇﺫﹶﺍ ﺃﹶﻧ ﹶﻔﻘﹸﻮﺍ ﹶﻟ ‪‬ﻢ‬
‫ﻚ ﹶﻗﻮ‪‬ﺍﻣﹰﺎ " ﺍﻟﻔﺮﻗﺎﻥ‪ ،67 :‬ﻭﻗﺪ ﺣﺬﺭﺕ ﺍﻟﻨﺼﻮﺹ ﻣﻦ ﺍﻹﺳـﺮﺍﻑ‬ ‫ﺴ ﹺﺮﻓﹸﻮﺍ ‪‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹾﻘﺘ‪‬ﺮ‪‬ﻭﺍ ‪‬ﻭﻛﹶﺎ ﹶﻥ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﹶﺫ‪‬ﻟ ‪‬‬ ‫ﻳ‪ ‬‬
‫ﺣﱴ ﰲ ﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﺸﺮﺍﺏ‪ ،‬ﻭﻭﺻﻔﺖ ﺍﳌﺴﺮﻓﲔ ﺑﺄ‪‬ﻢ ﺇﺧﻮﺍﻥ ﺍﻟﺸﻴﺎﻃﲔ‪ ،‬ﻛﻤﺎ ﺩﻋﺎ ﺍﻹﺳﻼﻡ ﺇﱃ ﺍﻻﻧﻔﺎﻕ‬
‫ﰲ ﻭﺟﻮﻩ ﺍﻟﱪ ﻭﺟﻌﻠﻬﺎ ﻭﺍﺟﺒﺔ‪ ،‬ﻭﺫﻡ ﺍﻟﺒﺨﻞ ﻭﺇﻧﻔﺎﻕ ﺍﳌﺮﺍﺀﺍﺓ ‪ ،294‬ﻗﺎﻝ ﺗﻌﺎﱃ ﰲ ﺍﳌﻴﺴﺮ‪ ":‬ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﱠﻟﺬ‪‬ﻳ ‪‬ﻦ‬
‫ﺸ‪‬ﻴﻄﹶﺎ ‪‬ﻥ ﻓﹶﺎ ‪‬ﺟ‪‬ﺘﹺﻨﺒ‪‬ﻮ ‪‬ﻩ ﹶﻟ ‪‬ﻌﻠﱠﻜﹸ ‪‬ﻢ ‪‬ﺗ ﹾﻔ‪‬ﻠﺤ‪‬ﻮ ﹶﻥ‪.‬‬‫ﺲ ‪‬ﻣ ‪‬ﻦ ‪‬ﻋ ‪‬ﻤ ﹺﻞ ﺍﻟ ‪‬‬‫ﺏ ﻭ‪‬ﺍ َﻷ ‪‬ﺯ ﹶﻻﻡ‪ ‬ﹺﺭ ‪‬ﺟ ‪‬‬ ‫ﺴﺮ‪ ‬ﻭ‪‬ﺍﻷَﻧﺼ‪‬ﺎ ‪‬‬ ‫ﺨ ‪‬ﻤ ‪‬ﺮ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ‪‬ﻴ ِ‬
‫ﺁ ‪‬ﻣﻨ‪‬ﻮﹾﺍ ﹺﺇ‪‬ﻧﻤ‪‬ﺎ ﺍﹾﻟ ‪‬‬
‫ﺴ ﹺﺮ ‪‬ﻭ‪‬ﻳﺼ‪‬ﺪ‪‬ﻛﹸ ‪‬ﻢ ﻋ‪‬ﻦ ‪‬ﺫ ﹾﻛ ﹺﺮ ﺍﻟﻠﹼـ ‪‬ﻪ‬ ‫ﺨ ‪‬ﻤ ﹺﺮ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ‪‬ﻴ ِ‬
‫ﺸ‪‬ﻴﻄﹶﺎ ﹸﻥ ﺃﹶﻥ ﻳ‪‬ﻮ‪‬ﻗ ‪‬ﻊ ‪‬ﺑ‪‬ﻴ‪‬ﻨﻜﹸﻢ‪ ‬ﺍﹾﻟ ‪‬ﻌﺪ‪‬ﺍ ‪‬ﻭ ﹶﺓ ﻭ‪‬ﺍﹾﻟ‪‬ﺒ ‪‬ﻐﻀ‪‬ﺎﺀ ﻓ‪‬ﻲ ﺍﹾﻟ ‪‬‬ ‫ﹺﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﻳﺮﹺﻳ ‪‬ﺪ ﺍﻟ ‪‬‬
‫ﻼ ‪‬ﺓ ﹶﻓ ‪‬ﻬ ﹾﻞ ﺃﹶﻧﺘ‪‬ﻢ ﻣ‪‬ﻨ‪‬ﺘﻬ‪‬ﻮ ﹶﻥ" ﺍﳌﺎﺋﺪﺓ‪،91-90 :‬‬ ‫ﺼﹶ‬ ‫‪‬ﻭ ‪‬ﻋ ﹺﻦ ﺍﻟ ‪‬‬
‫ﺇﻥ ﻫﺬﻩ ﺍﻟﺘﻮﺟﻴﻬﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ‪ -‬ﻭﺃﻣﺜﺎﳍﺎ ﻛﺜﲑ ‪ -‬ﺗﺆﻛﺪ ﻋﻠﻰ ﺿﺮﻭﺭﺓ ﺃﻥ ﻳﺘﻢ ﺍﻻﻧﺘﻔﺎﻉ‬
‫ﻣﻦ ﺍﻟﺜﺮﻭﺓ ﺑﺸﻜﻞ ﻣﺸﺮﻭﻉ ﻭﺍﻻﻣﺘﻨﺎﻉ ﻋﻤﺎ ﻻ ﻳﻨﻔﻊ‪ ،‬ﻭﲡﻨﺐ ﻣﺎ ﻓﻴﻪ ﺿﺮﺭ ﻋﻠﻰ ﺫﺍﺕ ﺍﻹﻧﺴﺎﻥ ﺃﻭ‬
‫ﻏﲑﻩ‪.‬‬
‫ﻭﻃﺮﻕ ﺗﺪﺍﻭﻝ ﺍﳌﺎﻝ ﺍﳌﺸﺮﻭﻋﺔ ﺗﺸﻤﻞ‪ :‬ﺃ – ﺍﻧﻔﺎﻕ ﺍﻟﻔﺮﻳﻀﺔ ﻣﺜﻞ )ﺍﻧﻔﺎﻕ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﻧﻔﺴﻪ ﻭﻋﻠﻰ‬
‫ﻣﻦ ﲡﺐ ﻋﻠﻴﻪ ﻧﻔﻘﺘﻪ‪ ،‬ﻭﺍﻟﺘﻜﺎﻟﻴﻒ ﺍﻟﱵ ﺗﻔﺮﺿﻬﺎ ﻋﻠﻴﻪ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻭﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﺻﺪﻗﺔ ﺍﻟﻔﻄﺮ‪ ،‬ﻭﺍﻻﺿـﺤﻴﺔ‪،‬‬
‫ﻭﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﻨﺬﻭﺭ(‪ ،‬ﺏ‪ -‬ﺍﻧﻔﺎﻕ ﺍﻟﺘﻄﻮﻉ ﻣﺜﻞ )ﺻﺪﻗﺔ ﺍﻟﺘﻄﻮﻉ‪ ،‬ﺍﻟﻮﻗﻒ‪ ،‬ﺍﳍﺒﺔ ﺃﻭ ﺍﳍﺪﻳﺔ‪ ،‬ﺍﻟﻘـﺮﺽ‪،‬‬
‫‪295‬‬
‫ﺍﻟﻌﺘﻖ(‬

‫ﺛﺎﻟﺜﹰﺎ‪ :‬ﺃﻥ ﻳﺆﺩﻱ ﺍﳊﻘﻮﻕ ﺍﳌﺘﺮﺗﺒﺔ ﻋﻠﻴﻪ‬

‫ﺐ ‪‬ﻣﻤ‪‬ـﺎ‬
‫ﰲ ﻛﺴﺐ ﺍﻹﻧﺴﺎﻥ ﺣﻘﻮﻕ ﻟﻠﻐﲑ ﺃﻓﺮﺍﺩﹰﺍ ﻭﲨﺎﻋﺔ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪ ":‬ﻟﱢﻠ ‪‬ﺮﺟ‪‬ﺎ ﹺﻝ ﻧ‪‬ـﺼ‪‬ﻴ ‪‬‬
‫ﺴ‪‬ﺒ ‪‬ﻦ" ﺍﻟﻨﺴﺎﺀ‪ ،32 :‬ﻭﰲ ﻣﻘﺪﻣﺔ ﺍﳊﻘﻮﻕ ﻧﻔﻘﺔ ﻣـﻦ ﻳﻌـﻮﳍﻢ‪ ،‬ﰒ‬ ‫ﺐ ‪‬ﻣﻤ‪‬ﺎ ﺍ ﹾﻛ‪‬ﺘ ‪‬‬
‫ﺴﺒ‪‬ﻮﹾﺍ ‪‬ﻭﻟ‪‬ﻠ‪‬ﻨﺴ‪‬ﺎﺀ ‪‬ﻧﺼ‪‬ﻴ ‪‬‬
‫ﺍ ﹾﻛ‪‬ﺘ ‪‬‬
‫ﺍﳌﺴﺎﳘﺔ ﻟﺴﺪ ﺣﺎﺟﺎﺕ ﻗﺪ ﻳﻌﺠﺰ ﻋﻨﻬﺎ ﺑﻴﺖ ﺍﳌﺎﻝ‪ ،‬ﺃﻭ ﻻ ﻳﺴﺘﻄﻴﻊ ﻟﻮﺣﺪﻩ ﲢﻤﻠﻬﺎ‪ ،‬ﻟـﺪﺭﺀ ﺧﻄـﺮ ﺃﻭ‬
‫‪ -294‬ﺍﻧﻈﺮ ﺁﻳﺔ ‪ ،38-36‬ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‪.‬‬
‫‪ -295‬ﺭﺍﺟﻊ‪ :‬ﺑﺎﺑﻠﻠﻲ‪ ،‬ﺹ ‪.126 ،112‬‬
 ‫‪ISoIT‬‬ ‫‪- 144‬‬

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

‫‪ -296‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺹ‪.88‬‬

‫‪ -297‬ﺭﻭﺍﻩ ﺃﲪﺪ‪،‬ﺍﳌﺴﻨﺪ‪ ،224/4 ،‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ‪ ،‬ﺳﻨﻨﻪ‪ ،118/2 ،‬ﻭﺍﻟﺒﻴﻬﻘﻲ‪ ،‬ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ‪ .14./7 ،‬ﻭﺑﻘﻴـﺔ‬
‫ﻛﺘﺐ ﺍﻟﺴﻨﻦ‪.‬‬
‫‪ -298‬ﻭﺍﳊﺎﻛﻢ‪ ،‬ﺍﳌﺴﺘﺪﺭﻙ‪ ،561/1 ،‬ﻛﻤﺎ ﺭﻭﺍﻩ ﺍﳋﻤﺴﺔ ﻭﺣﺴﻨﻪ ﺍﻟﺘﺮﻣﺬﻱ‪.‬‬
‫‪ -299‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﻷﺩﺏ ﺍﳌﻔﺮﺩ ﻋﻦ ﺃﻧﺲ‪ ،168/1 ،(479) ،‬ﻭﺍﻹﻣﺎﻡ ﺃﲪﺪ‪.191/3 ،(13004) ،‬‬
‫ﻋﻔﺎﻑ ﻋﺒﺪ ﺍﻟﻐﻔﻮﺭ ﲪﻴﺪ ‪145 -‬‬

‫ﺍﻟﻌﻤﻞ ﺍﳌﺜﻤﺮ‪ ،‬ﻷﻥ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻴﻪ ﺃﻥ ﻳﺴﺘﻌﺪ ﻟﻠﺴﺆﺍﻝ ﻋﻦ ﻋﻤﺮﻩ ﻓﻴﻤﺎ ﺃﻓﻨﺎﻩ‪ ،‬ﻷﻥ ﺍﳊﻴﺎﺓ ﺩﺍﺭ ﻛﺴﺐ ﻭﺃﻱ‬
‫ﻋﻤﻞ ﻧﺎﻓﻊ ﻳﻜﻮﻥ ﰲ ﻣﻴﺰﺍﻥ ﺣﺴﻨﺎﺗﻪ‪.‬‬
‫ﻛﻤﺎ ﺃﻥ ﺍﻟﻐﺮﺽ ﻣﻦ ﺍﻟﻌﻤﻞ ﻫﻮ ﺗﻮﻓﲑ ﺍﳊﻴﺎﺓ ﺍﻟﻜﺮﳝﺔ ﻟﻠﻔﺮﺩ ﻭﺍ‪‬ﺘﻤﻊ‪ ،‬ﻓﻼ ﺑﺪ ﻣـﻦ ﺍﻟﻌﻤـﻞ‬
‫ﻟﺘﺤﻘﻴﻖ ﻫﺬﻩ ﺍﻟﻐﺎﻳﺔ‪ ،‬ﻭﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺍﳌﺴﺘﻮﻯ ﺍﻟﺬﻱ ﳛﻘﻖ ﺣﻴﺎﺓ ﺍﻟﻜﺮﺍﻣﺔ‪ ،‬ﻭﻫﺬﺍ ﻳﻌـﲏ ﺃﻥ ﻻ ﻳﻜـﻮﻥ‬
‫ﺍﳍﺪﻑ ﻫﻮ ﺍﻟﺘﻔﺎﺧﺮ ﺑﺎﻟﻜﺜﺮﺓ ﻭﺍﻟﻐﲎ ﻭﺍﻟﺒﻄﺮ ﺍﻟﺬﻱ ﻫﻮ ﺳﺒﺐ ﻫﻼﻙ ﺍﻷﻓﺮﺍﺩ ﻭﺍﻷﻣﻢ ﻭﺳﻘﻮﻁ ﺍﳊﻀﺎﺭﺍﺕ‬
‫ﻛﻤﺎ ﻗﺺ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪.‬‬
‫ﻭﲢﻘﻴﻖ ﺣﺎﺟﺔ ﺍﻟﻔﺮﺩ ﻭﻣﻦ ﻳﻌﻴﻞ ﻏﲑ ﻛﺎﻑ ﺑﻞ ﺍﻟﻨﻴﺔ ﰲ ﻣﺪ ﻳﺪ ﺍﻟﻌﻮﻥ ﺇﱃ ﺃﺑﻨﺎﺀ ﺍ‪‬ﺘﻤﻊ‪ ،‬ﻟﻘﻮﻝ‬
‫ﺍﻟﺮﺳﻮﻝ )ﺹ(‪ ":‬ﻣﻦ ﻛﺎﻥ ﻣﻌﻪ ﻓﻀﻞ ﻇﻬﺮ ﻓﻠﻴﻌﺪ ﺑﻪ ﻋﻠﻰ ﻣﻦ ﻻ ﻇﻬﺮ ﻟﻪ‪ ،‬ﻭﻣﻦ ﻛﺎﻥ ﻟـﻪ ﻓـﻀﻞ ﺯﺍﺩ‬
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‫ﻓﻠﻴﻌﺪ ﺑﻪ ﻋﻠﻰ ﻣﻦ ﻻ ﺯﺍﺩ ﻟﻪ"‬
‫ﻫﺬﻩ ﺍﻟﻀﻮﺍﺑﻂ ﲡﻌﻞ ﺃﺧﻼﻗﻴﺎﺕ ﺍﻟﻌﻤﻞ ﻣﺘﻤﻴﺰﺓ ﻋﻨﺪ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﰲ ﺣﲔ ﳒﺪ ﺃﻥ ﺍﻟﺪﻭﻝ‬
‫ﺍﻟﻜﱪﻯ ﺗﻘﻮﻡ ﺑﺎﺗﻼﻑ ﺍﶈﺎﺻﻴﻞ ﻭﺍﻟﺴﻠﻊ ﻟﻠﺤﻔﺎﻅ ﻋﻠﻰ ﺍﺭﺗﻔﺎﻉ ﺃﺳﻌﺎﺭﻫﺎ‪ ،‬ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﳝﻮﺕ‬
‫ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ﺟﻮﻋﹰﺎ‪.‬‬
‫ﺍﻷﺳﺎﺱ ﺍﻟﺜﺎﻟﺚ – ﺍﻟﻘﻴﻢ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﻌﺎﻣﺔ‬
‫ﻫﻨﺎﻙ ﻣﺒﺎﺩﻱﺀ ﻭﻗﻴﻢ ﻭﺿﻌﻬﺎ ﺍﻹﺳﻼﻡ ﻳﺴﺘﻠﻬﻢ ﻣﻨﻬﺎ ﺃﺧﻼﻗﻴﺎﺕ ﺍﻟﻌﻤﻞ‪ ،‬ﻷﻥ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ﻋﺒـﺎﺭﺓ‬
‫ﺴ‪‬ﺘﻘ‪‬ﻴ ﹴﻢ ﺩ‪‬ﻳﻨـﹰﺎ ‪‬ﻗﻴ‪‬ﻤـﹰﺎ‪"..‬‬
‫ﻁ ﻣ‪‬ـ ‪‬‬
‫ﺻﺮ‪‬ﺍ ‪‬‬
‫ﻋﻦ ﻣﻨﻈﻮﻣﺔ ﻗﻴﻢ ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺍﻟﻘﺮﺁﻥ " ﹸﻗ ﹾﻞ ﹺﺇ‪‬ﻧﻨﹺﻲ ‪‬ﻫﺪ‪‬ﺍﻧﹺﻲ ‪‬ﺭﺑ‪‬ﻲ ﹺﺇﻟﹶﻰ ‪‬‬
‫ﺍﻷﻧﻌﺎﻡ‪ ،161 :‬ﻓﺠﻌﻞ ﺍﻟﻘﻴﻢ ﺑﺪ ﹰﻻ ﻣﻦ ﺍﻟﺪﻳﻦ ﻧﻔﺴﻪ‪ ،‬ﻭﻣﻦ ﺃﻫﻢ ﺗﻠﻚ ﺍﳌﺒﺎﺩﻱﺀ‪:‬‬
‫ﺃﻭ ﹰﻻ‪ -‬ﺍﳌﺴﺎﻭﺍﺓ ﻭﻭﺣﺪﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ‬
‫ﺃﻟﻐﻰ ﺍﻹﺳﻼﻡ ﺍﻟﻔﻮﺭﺍﻕ ﺍﻟﻄﺒﻘﻴﺔ ﻭﻧﺎﺩﻯ ﺑﻮﺣﺪﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﻣﺴﺎﻭﺍﺓ ﺍﻷﻓﺮﺍﺩ ﻭﺃﻟﻐﻰ ﺍﻟﺘﻤﻴﻴﺰ ﻋﻠـﻰ‬
‫ﺃﺳﺎﺱ ﺍﻟﻠﻮﻥ ﺃﻭ ﺍﳉﻨﺲ ﺃﻭ ﺍﻟﻐﲎ‪ ،‬ﻭﺟﻌﻞ ﻗﻴﻤﺔ ﺍﻹﻧﺴﺎﻥ ﺑﻌﻤﻠﻪ‪ ،‬ﻭﻗﺪ ﲡﻠﺖ ﺗﻠﻚ ﺍﳌﺴﺎﻭﺍﺓ ﰲ ﺃﻋﻤـﺎﻝ‬
‫ﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﻗﺒﻠﺔ ﻭﺍﺣﺪﺓ ﻳﻘﻒ ﺃﻣﺎﻣﻬﺎ ﺍﻷﺳﻴﺎﺩ ﻭﺍﻟﻌﺒﻴﺪ ﰲ ﺻﻔﻮﻑ ﺍﻟﺼﻼﺓ ﺣـﺴﺐ ﺳـﺒﻘﻬﻢ ﺇﱃ ﺗﻠـﻚ‬
‫ﺍﻟﺼﻔﻮﻑ‪ ،‬ﻭﻭﺣﺪﺓ ﺍﳌﻨﺎﺳﻚ ﻛﺎﻧﺖ ﳑﺎﺭﺳﺔ ﻋﻤﻠﻴﺔ ﰲ ﺇﺯﺍﺣﺔ ﺍﻟﻔﻮﺍﺭﻕ ﺍﻟﻄﺒﻘﻴﺔ‪ ،‬ﻭﻣﻴﺰﺍﻥ ﺍﻟﺘﻔﺎﺿﻞ ﻫـﻮ‬
‫ﺍﻟﺘﻘﻮﻯ" ﹺﺇﻥﱠ ﹶﺃ ﹾﻛ ‪‬ﺮ ‪‬ﻣﻜﹸ ‪‬ﻢ ﻋ‪‬ﻨ ‪‬ﺪ ﺍﻟﻠﱠ ‪‬ﻪ ﹶﺃ‪‬ﺗﻘﹶﺎ ﹸﻛ ‪‬ﻢ " ﺍﳊﺠﺮﺍﺕ‪.13:‬‬
‫ﻭﺗﻄﺒﻴﻘﹰﺎ ﻟﻠﻤﺴﺎﻭﺍﺓ ﻓﻘﺪ ﺭﻓﻊ ﺍﻟﺮﺳﻮﻝ )ﺹ( ﻣﻦ ﺷﺄﻥ ﺍﻟﻌﻤﻞ ﺍﻟﻴـﺪﻭﻱ‪ ،‬ﺣـﲔ ﺳـﺌﻞ‪ :‬ﺃﻱ‬
‫ﺍﻟﻜﺴﺐ ﺃﻓﻀﻞ؟ ﻗﺎﻝ‪ ":‬ﻋﻤﻞ ﺍﻟﺮﺟﻞ ﺑﻴﺪﻩ‪ ،‬ﻭﻛﻞ ﺑﻴﻊ ﻣﱪﻭﺭ"‪ 301‬ﻭﻗﺎﻝ‪ ":‬ﻣﺎ ﺃﻛﻞ ﻭﺍﺣﺪ ﻃﻌﺎﻣﹰﺎ ﻗـﻂ‬
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‫ﺧﲑ ﻣﻦ ﺃﻥ ﻳﺄﻛﻞ ﻣﻦ ﻋﻤﻞ ﻳﺪﻫﻦ ﻭﺃﻥ ﻧﱯ ﺍﷲ ﺩﺍﻭﺩ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻛﺎﻥ ﻳﺄﻛﻞ ﻣﻦ ﻋﻤﻞ ﻳﺪﻳـﻪ" ‪،‬‬
‫ﻭﻫﺬﺍ ﺷﺄﻥ ﲨﻴﻊ ﺍﻷﻧﺒﻴﺎﺀ‪.‬‬

‫‪ -300‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻠﻘﻄﺔ‪ ،‬ﺑﺎﺏ ﺍﺳﺘﺤﺒﺎﺏ ﺍﳌﻮﺍﺳﺎﺓ ﺑﻔﻀﻮﻝ ﺍﳌﺎﻝ‪ ،1354/3 ،(1728) ،‬ﻭﺍﻹﻣﺎﻡ ﺃﲪﺪ‬
‫ﰲ ﺍﳌﺴﻨﺪ )‪ ،34/3 ،(11311‬ﻭﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ‪.182/4 ،‬‬
‫‪ -301‬ﺭﻭﺍﻩ ﺍﳊﺎﻛﻢ ﰲ ﺍﳌﺴﺘﺪﺭﻙ‪ ،12/2 ،(2158) ،‬ﻭﰲ ﺍﻟﺴﺴﻦ ﺍﻟﻜﱪﻯ ﻟﻠﺒﻴﻬﻘﻲ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺒﻴﻮﻉ‪ ،‬ﺑﺎﺏ‪ ،‬ﺇﺑﺎﺣﺔ‬
‫ﺍﻟﺘﺠﺎﺭﺓ‪ ،263/5،(10178 ،10177) ،‬ﻭﻣﺴﻨﺪ ﺃﲪﺪ‪ ،141/4 ،466/3 ،‬ﻭﺍﻟﻄﱪﺍﱐ ﰲ ﺍﻷﻭﺳﻂ )‪(2140‬‬
‫‪.332/2‬‬
‫‪ -302‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺻﺤﻴﺤﻪ‪ ،‬ﺑﺎﺏ ﻛﺴﺐ ﺍﻟﺮﺟﻞ ﻣﻦ ﻋﻤﻠﻪ ﺑﻴﺪﻩ ﺭﻗﻢ )‪،732/2 ،(1966‬ﻭﰲ ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ‪،‬‬
‫ﻭﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺔ‪.‬‬
 ‫‪ISoIT‬‬ ‫‪- 146‬‬

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

‫ﻼ ﻋﻦ ﺍﻟﻘﺮﺿﺎﻭﻱ‪ ،‬ﺩﻭﺭ ﺍﻟﻘﻴﻢ ﻭﺍﻷﺧـﻼﻕ‪ ،‬ﺹ‬ ‫‪ -303‬ﺍﻟﻌﻘﺎﺩ ﻋﺒﺎﺱ‪ ،‬ﺍﻟﺸﻴﻮﻋﻴﺔ ﻭﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﺹ‪ ،294-293‬ﻧﻘ ﹰ‬
‫‪.366‬‬
‫‪ -304‬ﺍﳌﺮﻏﻴﻨﺎﱐ‪ ،‬ﺍﳍﺪﺍﻳﺔ ﺷﺮﺡ ﺑﺪﺍﻳﺔ ﺍﳌﺒﺘﺪﻱ‪.107/ 3 ،‬‬
‫‪ -305‬ﺗﻔﺴﲑ ﺍﻟﻘﺮﻃﱯ ‪ ،183/13‬ﻁ ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﳌﺼﺮﻳﺔ‪ ،‬ﻭﺍﳌﺎﻭﺭﺩﻱ‪ ،‬ﰲ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺴﻠﻄﺎﻧﻴﺔ‪ ،‬ﺹ ‪ ،65‬ﻭﺍﻧﻈﺮ‪:‬‬
‫ﳏﻤﺪ ﺭﻭﺍﺱ ﻗﻠﻌﺠﻲ‪ ،‬ﻣﺒﺎﺣﺚ ﰲ ﺍﻻﻗﺘﺼﺎﺩ ﺍﻹﺳﻼﻣﻲ ﺹ‪.70‬‬
‫‪ -306‬ﺍﳌﺼﺮﻱ ﺭﻓﻴﻖ ﻳﻮﻧﺲ‪ ،‬ﺃﺻﻮﻝ ﺍﻻﻗﺘﺼﺎﺩ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻁ ﺩﺍﺭ ﺍﻟﻘﻠﻢ‪ ،‬ﺩﻣﺸﻖ‪ ،1993 ،‬ﺹ ‪.26‬‬
‫ﻋﻔﺎﻑ ﻋﺒﺪ ﺍﻟﻐﻔﻮﺭ ﲪﻴﺪ ‪147 -‬‬

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

‫‪ -307‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﱪ ﻭﺍﻟﺼﻠﺔ ﻭﺍﻵﺩﺍﺏ‪ ،‬ﺑﺎﺏ ﲢﺮﱘ ﺍﻟﻈﻠﻢ‪ ،1994/4 ،(2577) ،‬ﻭﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ‪،‬‬
‫‪ ،385/2‬ﻭﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ‪ ،93/6 ،‬ﻭﻣﺴﻨﺪ ﺃﲪﺪ‪.160/5 ،192/1 ،‬‬
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‫ﻋﻠﻴﻪ‪ ،‬ﻭﺍﻟﻌﺪﺍﻟﺔ ﻳﻌﻢ ﻧﻔﻌﻬﺎ ﻋﻠﻰ ﺍﳉﻤﻴﻊ ‪ ،‬ﻭﺍﻹﻣﺎﻡ ﺍﻟﻌﺎﺩﻝ ﻣﻦ ﺍﻟﺴﺒﻌﺔ ﺍﻟﺬﻳﻦ ﻳﻈﻠﻬﻢ ﺍﷲ ﰲ ﻇﻠﻪ ﻳﻮﻡ‬
‫ﻻ ﻇﻞ ﺇﻻ ﻇﻠﻪ‪ ،‬ﻭﳑﺎ ﺟﺎﺀ ﰲ ﺍﻟﻘﺮﺁﻥ ﺃﻥ ﺍﷲ ﻗﺪ ﻳﺒﻘﻲ ﺍﻟﺪﻭﻝ ﻭﺍﻷﻣﻢ ﻣﻊ ﺍﻟﻜﻔﺮ‪ ،‬ﻭﻳﺆﺟـﻞ ﺣـﺴﺎ‪‬ﺎ‬
‫ﻚ ﺍﹾﻟﻘﹸـﺮ‪‬ﻯ‬ ‫ﻚ ‪‬ﻟﻴ‪ ‬ﻬ‪‬ﻠ ‪‬‬
‫ﻟﻶﺧﺮﺓ‪ ،‬ﻭﻟﻜﻨﻪ ﻻ ﻳﺒﻘﻴﻬﺎ ﻣﻊ ﺍﻟﻈﻠﻢ ﻭﺍﻟﺒﻐﻲ ﰲ ﺍﻷﺭﺽ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ‪ ":‬ﻭﻣ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﺸ ‪‬ﺮ ‪‬ﻙ‬‫ﺼ‪‬ﻠﺤ‪‬ﻮ ﹶﻥ " ﻫﻮﺩ‪ ،117 :‬ﻭﺣﲔ ﻳﻔﺴﺮ ﺍﻟﻈﻠﻢ ﺑﺎﻟﺸﺮﻙ ﰲ ﺍﻵﻳﺔ ﺍﻷﺧﺮﻯ" ﹺﺇﻥﱠ ﺍﻟـ ‪‬‬ ‫ﹺﺑﻈﹸ ﹾﻠ ﹴﻢ ‪‬ﻭﹶﺃ ‪‬ﻫﹸﻠﻬ‪‬ﺎ ‪‬ﻣ ‪‬‬
‫ﹶﻟ ﹸﻈ ﹾﻠ ‪‬ﻢ ‪‬ﻋﻈ‪‬ﻴ ‪‬ﻢ " ﻟﻘﻤﺎﻥ‪ ،13 :‬ﻓﺎﳌﻌﲎ‪ :‬ﺃﻧﻪ ﺗﻌﺎﱃ ﻻ ﻳﻬﻠﻚ ﺃﻫﻞ ﺍﻟﻘﺮﻯ ﲟﺠﺮﺩ ﻛﻮ‪‬ﻢ ﻣﺸﺮﻛﲔ ﺇﺫﺍ ﻛﺎﻧﻮﺍ‬
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‫ﻣﺼﻠﺤﲔ ﰲ ﺍﳌﻌﺎﻣﻼﺕ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ‪.‬‬
‫ﻭﻟﻠﻌﺪﺍﻟﺔ ﺁﺛﺎﺭﻫﺎ ﺍﻟﻮﺍﺿﺤﺔ ﰲ ﺍﻟﺘﻮﺯﻳﻊ‪ ،‬ﻭﻣﻦ ﺗﻄﺒﻴﻘﺎﺕ ﺍﻟﻌﺪﺍﻟﺔ ﺷﺮﻉ ﺍﻹﺳﻼﻡ ﺣـﺪﹰﺍ ﺃﺩﱏ‬
‫ﻣﻦ ﺍﻟﻐﲎ‪ ،‬ﻫﻮ ﻧﺼﺎﺏ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﻭﺿﻊ ﺷﺮﻃﹰﺎ ﳍﺬﺍ ﺍﻟﻐﲎ ﻳﻘﻒ ﻋﻨﺪﻫﺎ ﺧﻮﻓﹰﺎ ﻣﻦ ﺃﻥ ﻳﻄﻐﻰ‪ ،‬ﻭﺗﻜـﻮﻥ‬
‫ﺩﻭﻟﺔ ﺑﲔ ﺍﻷﻏﻨﻴﺎﺀ ﻭﺫﻟﻚ ﳊﻜﻤﺔ" ﹶﻛﻠﱠﺎ ﹺﺇﻥﱠ ﺍﹾﻟﺈﹺﻧﺴ‪‬ﺎ ﹶﻥ ﹶﻟ‪‬ﻴ ﹾﻄﻐ‪‬ﻰ‪.‬ﺃﹶﻥ ﺭ‪‬ﺁ ‪‬ﻩ ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﻐﻨ‪‬ﻰ" ﺍﻟﻌﻠﻖ‪ ،7-6:‬ﻓﻼ ﻳﺴﻤﺢ‬
‫ﻟﻪ ﲟﻤﺎﺭﺳﺔ ﺍﻟﺮﺑﺎ ﺃﻭ ﺍﻻﺣﺘﻜﺎﺭ ﻭﻏﲑﻩ ﻣﻦ ﺍﳊﺮﺍﻡ‪.‬‬
‫ﻭﻟﻴﺲ ﺍﻟﻌﺪﻝ ﻫﻮ ﺍﳌﺴﺎﻭﺍﺓ ﺩﺍﺋﻤﹰﺎ ﺃﻭ ﺍﳌﺴﺎﻭﺍﺓ ﺍﳌﻄﻠﻘﺔ‪ ،‬ﻓﺈﻥ ﺍﳌﺴﺎﻭﺍﺓ ﺑﲔ ﺍﳌﺨﺘﻠﻔﲔ ﻛـﺎﻟﺘﻔﺮﻳﻖ‬
‫ﺑﲔ ﺍﳌﺘﻤﺎﺛﻠﲔ‪ ،‬ﻭﻛﻼﳘﺎ ﻟﻴﺲ ﻋﺪﻻﹰ‪ ،‬ﺑﻞ ﻫﻮ ﻣﺴﺘﺤﻴﻞ ﻷﻧﻪ ﺿﺪ ﻃﺒﻴﻌﺔ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻓﻤـﻦ ﺍﻟﻈﻠـﻢ ﺃﻥ‬
‫ﻧﺴﻮﻱ ﺑﲔ ﺍﳌﺘﺨﺎﻟﻔﲔ ﺇﺫﺍ ﺃﺗﻴﺤﺖ ﳍﻤﺎ ﺍﻟﻔﺮﺹ ﻧﻔﺴﻬﺎ‪ ،‬ﻓﻮﺍﺻﻞ ﺃﺣﺪﳘﺎ ﲜﺪﻩ ﻭﺫﻛﺎﺋﻪ‪ ،‬ﻭﲣﻠﻒ ﺍﻵﺧﺮ‬
‫ﻟﻜﺴﻠﻪ ﺃﻭ ﻟﻠﻬﻮﻩ‪ ،‬ﺃﻭ ﻗﻠﺔ ﺫﻛﺎﺋﻪ‪ ،‬ﻭﻳﺒﻘﻰ ﺍﻟﻌﺪﻝ ﻫﻮ ﺃﻥ ﺗﺘﺎﺡ ﻟﻠﺠﻤﻴﻊ ﻓﺮﺹ ﻣﺘﺴﺎﻭﻳﺔ‪ ،‬ﻣﺎ ﺩﺍﻡ ﺍﳉﻤﻴـﻊ‬
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‫ﻣﺘﺴﺎﻭﻳﻦ ﰲ ﺍﻹﻧﺴﺎﻧﻴﺔ‪.‬‬
‫ﺭﺍﺑﻌﹰﺎ‪ -‬ﺍﻟﺸﻮﺭﻯ‬
‫ﺇﻥ ﺍﻟﺸﻮﺭﻯ ﰲ ﺍﻹﺳﻼﻡ ﻟﻴﺴﺖ ﻣﺒﺪﹰﺃ ﺳﻴﺎﺳﻴﹰﺎ ﻓﻘﻂ ﻳﻄﺒﻖ ﺑﲔ ﺍﳊﺎﻛﻢ ﻭﺍﶈﻜﻮﻡ‪ ،‬ﺑﻞ ﻳﻄﺒﻖ ﰲ‬
‫ﻛﻞ ﳎﺎﻻﺕ ﺍﳊﻴﺎﺓ ﺍﻗﺘﺼﺎﺩﻳﺔ ﻭﺍﺟﺘﻤﺎﻋﻴﺔ ﻭﻏﲑﻫﺎ‪ ،‬ﻭﰲ ﲨﻴﻊ ﺍﳌﺴﺘﻮﻳﺎﺕ ﻣﻦ ﺍﻷﺳﺮﺓ ﺇﱃ ﺃﻋﻠﻰ ﲡﻤﻊ ﰲ‬
‫ﺍﻟﻌﺎﱂ‪ ،‬ﻭﺫﻟﻚ ﻣﻦ ﺃﺟﻞ ﺍﺳﺘﺨﻼﺹ ﺃﻓﻀﻞ ﺍﻵﺭﺍﺀ ﺃﻭ ﺍﳉﻤﻊ ﺑﻴﻨﻬﺎ‪ ،‬ﻭﺍﳌﺘﺎﻣﻞ ﻵﻳﺎﺕ ﺍﻟﺸﻮﺭﻯ ﳚﺪ ﺃﻥ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﻳﺮﺑﻂ ﺍﻟﺸﻮﺭﻯ ﺑﺎﻹﳝﺎﻥ ﻋﻠﻰ ﺃ‪‬ﺎ ﻣﺒﺪﺃ ﻋﻘﺪﻱ ﻭﺃﺧﻼﻗﻲ ﻟﻠﻤﺠﺘﻤﻊ ﺍﳌﺴﻠﻢ ﻭﰲ ﺃﺻﻐﺮ ﻭﺣﺪﺍﺗـﻪ‬
‫ﺡ ‪‬ﻋﹶﻠ‪‬ﻴ ﹺﻬﻤ‪‬ﺎ "ﺍﻟﺒﻘـﺮﺓ‪:‬‬ ‫ﻼ ‪‬ﺟﻨ‪‬ﺎ ‪‬‬ ‫ﺽ ‪‬ﻣ‪‬ﻨ ‪‬ﻬﻤ‪‬ﺎ ‪‬ﻭ‪‬ﺗﺸ‪‬ﺎﻭ‪ ‬ﹴﺭ ﹶﻓ ﹶ‬ ‫ﻭﻫﻲ ﺍﻷﺳﺮﺓ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ ":‬ﹶﻓﹺﺈ ﹾﻥ ﹶﺃﺭ‪‬ﺍﺩ‪‬ﺍ ‪‬ﻓﺼ‪‬ﺎ ﹰﻻ ﻋ‪‬ﻦ ‪‬ﺗﺮ‪‬ﺍ ﹴ‬
‫ﺠ‪‬ﺘﹺﻨﺒ‪‬ﻮ ﹶﻥ‬
‫‪،233‬ﰒ ﺇﻥ ﻣﺪﺡ ﺍﷲ ﺗﻌﺎﱃ ﻟﻠﻌﺎﻣﻠﲔ ﺑﺎﻟﺸﻮﺭﻯ ﻳﻌﻄﻴﻬﺎ ﺍﻟﺼﻔﺔ ﺍﳌﺮﻏﻮﺑﺔ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ‪":‬ﻭ‪‬ﺍﱠﻟﺬ‪‬ﻳ ‪‬ﻦ ‪‬ﻳ ‪‬‬
‫ﻀﺒ‪‬ﻮﺍ ‪‬ﻫ ‪‬ﻢ ‪‬ﻳ ‪‬ﻐ ‪‬ﻔﺮ‪‬ﻭ ﹶﻥ‪ .‬ﻭ‪‬ﺍﱠﻟﺬ‪‬ﻳ ‪‬ﻦ ﺍ ‪‬ﺳ‪‬ﺘﺠ‪‬ﺎﺑ‪‬ﻮﺍ ‪‬ﻟ ‪‬ﺮ‪‬ﺑ ﹺﻬ ‪‬ﻢ ‪‬ﻭﹶﺃﻗﹶﺎﻣ‪‬ﻮﺍ ﺍﻟ ‪‬‬
‫ﺼﻠﹶﺎ ﹶﺓ ‪‬ﻭﹶﺃ ‪‬ﻣﺮ‪‬ﻫ‪ ‬ﻢ‬ ‫ﺶ ‪‬ﻭﹺﺇﺫﹶﺍ ﻣ‪‬ﺎ ﹶﻏ ‪‬‬
‫ﹶﻛﺒ‪‬ﺎ‪‬ﺋ ‪‬ﺮ ﺍﹾﻟﹺﺈﹾﺛ ﹺﻢ ﻭ‪‬ﺍﹾﻟ ﹶﻔﻮ‪‬ﺍ ‪‬ﺣ ‪‬‬
‫ﺷ‪‬ﻮﺭ‪‬ﻯ ‪‬ﺑ‪‬ﻴ‪‬ﻨﻬ‪ ‬ﻢ ‪‬ﻭ ‪‬ﻣﻤ‪‬ﺎ ‪‬ﺭ ‪‬ﺯ ﹾﻗﻨ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ﻳ‪‬ﻨ ‪‬ﻔﻘﹸﻮ ﹶﻥ " ﺍﻟﺸﻮﺭﻯ‪ ،38-37:‬ﰒ ﺍﻷﻣﺮ ‪‬ﺎ ﰲ " ‪‬ﻭﺷ‪‬ﺎ ﹺﻭ ‪‬ﺭ ‪‬ﻫ ‪‬ﻢ ﻓ‪‬ﻲ ﺍ َﻷﻣ‪‬ـ ﹺﺮ"‬
‫ﺁﻝ ﻋﻤﺮﺍﻥ‪ ،159:‬ﻭﺟﺎﺀﺕ ﺍﻟﺘﻄﺒﻴﻘﺎﺕ ﺍﻟﻨﺒﻮﻳﺔ ﻟﺘﺆﻛﺪ ﻫﺬﺍ ﺍﳌﺒﺪﺃ ﻭﻛﺎﻥ ﺍﻟـﻨﱯ ﻳﺴﺘـﺸﲑ ﺃﺻـﺤﺎﺑﻪ‬
‫ﻭﺧﺎﺻﺔ ﰲ ﺃﻣﻮﺭ ﺍﳊﺮﺏ‪ ،‬ﻭﺍﻟﺼﻠﺢ‪ ،‬ﻭﺗﻮﻟﻴﺔ ﺍﻟﻌﻤﺎﻝ ‪,‬ﻭﻏﲑ ﺫﻟﻚ‪ ،‬ﻛﻤﺎ ﻓﻌﻞ ﺍﻟﺼﺤﺎﺑﺔ ﺫﻟﻚ ﰲ ﺍﻷﻣﻮﺭ‬
‫ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﻟﺪﻧﻴﻮﻳﺔ‪.‬‬

‫‪ -308‬ﺍﳌﺼﺮﻱ ﺭﻓﻴﻖ ﻳﻮﻧﺲ‪ ،‬ﺃﺻﻮﻝ ﺍﻻﻗﺘﺼﺎﺩ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺹ‪.26‬‬

‫‪ -309‬ﺍﻟﻘﺮﺿﺎﻭﻱ‪ ،‬ﺩﻭﺭ ﺍﻟﻘﻴﻢ ﻭﺍﻻﺧﻼﻕ ﺹ ‪.355‬‬
‫‪ -310‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪.369 ،‬‬
‫ﻋﻔﺎﻑ ﻋﺒﺪ ﺍﻟﻐﻔﻮﺭ ﲪﻴﺪ ‪149 -‬‬

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

‫‪ -311‬ﺍﳍﻴﺜﻤﻲ‪ ،‬ﻧﻮﺭ ﺍﻟﺪﻳﻦ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﺑﻜﺮ‪ ،‬ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ﻭﻣﻨﺒﻊ ﺍﻟﻔﻮﺍﺋﺪ‪ ،‬ﻁ‪ ،3‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌـﺮﰊ‪ ،‬ﺑـﲑﻭﺕ‪،‬‬
‫‪ ،1982‬ﺹ‪.96‬‬
‫‪ -312‬ﺭﺍﺟﻊ‪ :‬ﺳﻴﺪ ﻗﻄﺐ‪ ،‬ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ‪.501/1‬‬
‫‪ -313‬ﺍﻟﻘﺮﻃﱯ‪ ،‬ﺗﻔﺴﲑﻩ‪.212/6 ،‬‬
 ‫‪ISoIT‬‬ ‫‪- 150‬‬

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‫‪ ،‬ﻭﻳﺸﺒﻪ ﺍﻟﺮﺳﻮﻝ )ﺹ( ﺍﻷﺧﻮﺓ ﺑﺘﻤﺜﻴﻞ ﺑﺪﻳﻊ " ﻣﺜﻞ ﺍﳌﺆﻣﻨﲔ ﰲ ﺗﻮﺍﺩﻫﻢ ﻭﺗﺮﺍﲪﻬﻢ ﻭﺗﻌـﺎﻃﻔﻬﻢ‬
‫ﻛﻤﺜﻞ ﺍﳉﺴﺪ ﺇﺫﺍ ﺍﺷﺘﻜﻰ ﻣﻨﻪ ﻋﻀﻮ ﺗﺪﺍﻋﻰ ﻟﻪ ﺳﺎﺋﺮ ﺍﳉﺴﺪ ﺑﺎﻟﺴﻬﺮ ﻭﺍﳊﻤﻰ"‪ 315‬ﻭﺣﺚ ﺍﻟﺮﺳـﻮﻝ‬
‫ﻋﻠﻰ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻄﻴﺒﺔ ﻭﺟﻌﻞ ﺃﻣﻮﺭﹰﺍ ﻣﻦ ﺣﻖ ﺍﳌﺴﻠﻢ ﻋﻠﻰ ﺍﳌﺴﻠﻢ‪ :‬ﺇﻓﺸﺎﺀ ﺍﻟﺴﻼﻡ ﻭﻋﻴﺎﺩﺓ ﺍﳌﺮﻳﺾ‪ ،‬ﻭﺍﺗﺒﺎﻉ‬
‫ﺍﳉﻨﺎﺋﺰ‪ ،‬ﻭﺇﺟﺎﺑﺔ ﺍﻟﺪﻋﻮﺓ‪ ،‬ﻭﺗﺸﻤﻴﺖ ﺍﻟﻌﺎﻃﺲ‪ ،‬ﻭﺇﺑﺮﺍﺭ ﺍﻟﻘﺴﻢ‪ ،‬ﻭﻧﺼﺮﺓ ﺍﳌﻈﻠﻮﻡ‪ ،‬ﻭﺍﻟﺘﻨﻔﻴﺲ ﻋﻦ ﺍﳌﻜﺮﻭﺏ‬
‫ﻭﺍﻟﺘﻴﺴﲑ ﻋﻠﻰ ﺍﳌﻌﺴﺮ‪...‬ﻭﻛﻞ ﻣﺎ ﻳﺆﻟﻒ ﺑﲔ ﺍﳉﻤﺎﻋﺎﺕ ﻭﺍﻷﻓﺮﺍﺩ‪ ،‬ﻋﻠﻤﹰﺎ ﺃﻥ ﻫﺬﻩ ﺍﻷﺧﻮﺓ ﻻ ﺗﻌﺮﻑ ﻟﻮﻧﹰﺎ‬
‫ﻭﻻ ﺃﺭﺿﹰﺎ ﻭﻻ ﺟﻨﺴﹰﺎ‪.‬‬
‫ﻭﻣﻦ ﲦﺮﺍﺕ ﺍﻷﺧﻮﺓ ﺍﻟﺘﻜﺎﻓﻞ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻷﻥ ﺍ‪‬ﺘﻤﻊ ﺍﳌﺴﻠﻢ ﺗﻠﺘﻘﻲ ﻓﻴﻪ ﻣـﺼﻠﺤﺔ ﺍﻟﻔـﺮﺩ ﻣـﻊ‬
‫ﻣﺼﻠﺤﺔ ﺍﳉﻤﺎﻋﺔ‪ ،‬ﻭﻳﻘﻮﻡ ﺍﻟﺘﺸﺮﻳﻊ ﻋﻠﻰ ﺃﺳﺎﺱ ﺍﻟﺘﻮﻓﻴﻖ ﺑﲔ ﻫﺬﻩ ﺍﳌﺼﺎﱀ‪ ،‬ﻭﻻ ﻳﺴﻤﺢ ﳍﺎ ﺑﺎﻟﺘﻌـﺎﺭﺽ‬
‫ﻼ ﻋﻦ ﺍﻟﺘﻌﺎﺩﻱ‪ ،‬ﻭﻻ ﳛﻘﻖ ﻣﺼﻠﺤﺔ ﻋﻠﻰ ﺣﺴﺎﺏ ﺃﺧﺮﻯ‪ ،‬ﻓﺎﻷﺳﺲ ﺍﻟﺘﻜﺎﻓﻠﻴﺔ ﺍﻟﱵ ﻳﻘﻮﻡ ﻋﻠﻴﻬﺎ ﺑﻨﺎﺀ‬ ‫ﻓﻀ ﹰ‬
‫ﺍ‪‬ﺘﻤﻊ ﺍﳌﺴﻠﻢ‪ ،‬ﻭﺍﻟﱵ ‪‬ﻲﺀ ﻟﻜﻞ ﻣﻦ ﻳﻌﻴﺶ ﰲ ﺍ‪‬ﺘﻤﻊ ﻣﻦ ﻓﺮﺩ ﺃﻭ ﲨﺎﻋﺔ ﺃﻣﻨﹰﺎ ﻭﻃﻤﺄﻧﻴﻨﺔ ﻋﻠﻰ ﺍﳊﺎﺿـﺮ‬
‫ﻭﺍﳌﺴﺘﻘﺒﻞ‪ ،‬ﻓﻠﻴﺲ ﻫﻨﺎﻙ ﺻﺮﺍﻉ ﺑﲔ ﻋﺎﻣﻞ ﻭﺻﺎﺣﺐ ﻋﻤﻞ‪ ،‬ﻭﻻ ﺻﺮﺍﻉ ﻃﺒﻘﺎﺕ‪ ،‬ﺑﻞ ﻣﻮﺩﺓ ﻭﺭﲪـﺔ‪،‬‬
‫ﻭﻟﻴﺲ ﻓﻴﻪ ﺍﺣﺘﻜﺎﺭ ﻭﺍﺳﺘﻐﻼﻝ ﻭﺭﺑﺎ ﻳﺴﺤﻖ ﺍﻟﻔﻘﲑ ﻭﻳﺰﻳﺪ ﺍﻟﻐﲏ‪ ،‬ﺑﻞ ﺃﺧﻮﺓ ﻭﻭﺻﺎﻳﺔ ﺑﺎﻟﻔﻘﲑ ﻭﺣـﻖ ﰲ‬
‫ﺃﻣﻮﺍﻝ ﺍﳌﻮﺳﺮﻳﻦ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺘﻌﺎﻭﻥ ﻭﺍﺟﺐ ﻋﻠﻰ ﻛﻞ ﻣﺴﺘﻄﻴﻊ‪ ،‬ﻛﻤﺎ ﺃﻧﻪ ﻳﺘﻨﺎﻭﻝ ﻛﻞ ﻣﻴﺎﺩﻳﻦ ﺍﳊﻴﺎﺓ‪ ،‬ﻭﻣﻦ‬
‫ﺃﻫﻢ ﺃﻧﻮﺍﻉ ﺍﻟﺘﻜﺎﻓﻞ‪ :‬ﺍﻟﺘﻜﺎﻓﻞ ﺍﳌﺎﺩﻱ ﺍﻟﺬﻱ ﻳﺪﻓﻊ ﺍﻻﺣﺘﻴﺎﺟﺎﺕ ﺍﳌﺎﺩﻳﺔ‪ ،‬ﻭﺍﻟﺘﻜﺎﻓﻞ ﺍﳌﻌﻨﻮﻱ ﺍﻷﺩﰊ ﺍﻟﺬﻱ‬
‫ﳛﻘﻖ ﺍﳌﺼﺎﱀ ﺍﳌﻌﻨﻮﻳﺔ‪ ،‬ﻭﺍﻟﺘﻜﺎﻓﻞ ﺍﻟﻌﺒﺎﺩﻱ ﺍﻟﺬﻱ ﻳﺸﺠﻊ ﻋﻠﻰ ﻋﺒﺎﺩﺓ ﺍﷲ ﻭﺗﻘﻮﺍﻩ‪ ،‬ﻭﺍﻟﺘﻜﺎﻓﻞ ﺍﻷﺧﻼﻗـﻲ‬
‫ﺍﻟﺬﻱ ﻳﺸﻴﻊ ﺍﻟﻔﻀﺎﺋﻞ ﻭﳛﺎﺻﺮ ﺍﻟﺮﺫﺍﺋﻞ‪ ،‬ﻭﺍﻟﺘﻜﺎﻓﻞ ﺍﻟﺴﻴﺎﺳﻲ ﺍﻟﺬﻱ ﻳﻌﻄﻲ ﻟﻠﻤﻮﺍﻃﻦ ﺣﻘﻮﻗﻪ ﰲ ﺍﻟﺘﻤﺘـﻊ‬
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‫ﲝﺮﻳﺔ ﺍﻟﻌﺒﺎﺩﺓ ﻭﺍﻟﻌﻤﻞ ﻭﺍﻟﻜﺴﺐ ﻭﺍﻟﺘﻌﺒﲑ ﻭﺍﻟﺘﻨﻘﻞ ﻭﺍﻟﺴﻔﺮ ﻭﺍﻟﺘﻤﻠﻚ ﻭﻏﲑﻫﺎ‪.‬‬
‫ﻭﻣﻦ ﺃﻭﺿﺢ ﺻﻮﺭ ﻫﺬﺍ ﺍﻟﺘﻜﺎﻓﻞ ﻫﻮ‪ :‬ﺍﻟﻀﻤﺎﻥ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻟﻠﻀﻌﻔﺎﺀ ﻭﺍﻟﻌﺎﺟﺰﻳﻦ ﰲ ﺍ‪‬ﺘﻤﻊ‪ ،‬ﺇﺿﺎﻓﺔ‬
‫ﳌﻦ ﻳﻔﺮﺽ ﻋﻠﻴﻬﻢ ﺍﻟﺒﻄﺎﻟﺔ ﺍﳉﱪﻳﺔ ﻟﻌﺪﻡ ﻭﺟﻮﺩ ﺍﻟﻌﻤﻞ ﺍﳌﻼﺋﻢ ﺃﻭ ﻭﺟﻮﺩﻩ ﻣﻊ ﺍﻷﺟﺮ ﺍﻟﻘﻠﻴـﻞ ﻭﻛﺜـﺮﺓ‬
‫ﺍﳌﺴﺆﻟﻴﺔ‪ ،‬ﻭﻫﺆﻻﺀ ﻋﺎﺟﺰﻭﻥ ﺣﻜﻤﺎﹰ‪ ،‬ﻭﺍﻟﺘﻜﺎﻓﻞ ﻻ ﻳﻌﲏ ﺇﺳﻌﺎﻓﹰﺎ ﺳﺮﻳﻌﹰﺎ ﻟﻠﻔﻘﲑ ﻭﺣﺴﺐ‪ ،‬ﻭﺇﳕﺎ ﻛﻔﺎﻟـﺔ‬
‫ﻣﺴﺘﻮﻯ ﻟﻠﻤﻌﻴﺸﺔ ﻻﺋﻖ ﺑﻪ ﳛﻘﻖ ﺍﳌﻄﺎﻟﺐ ﺍﳌﺎﺩﻳﺔ ﻭﺍﻟﻨﻔﺴﻴﺔ ﻋﻦ ﻃﺮﻳﻖ ﺇﺗﺎﺣﺔ ﻓﺮﺻﺔ ﺍﻟﻌﻤﻞ ﺑﺼﻔﺔ ﺩﺍﺋﻤﺔ‪،‬‬
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‫ﺃﻱ ﲢﻘﻴﻖ ﻣﺴﺘﻮﻯ "ﲤﺎﻡ ﺍﻟﻜﻔﺎﻳﺔ" ﻭﳍﺎ ﺗﻔﺼﻴﻼﺕ ﰲ ﻛﺘﺐ ﺍﻟﻔﻘﻬﺎﺀ ﻳﺮﺟﻊ ﺇﻟﻴﻬﺎ‪.‬‬

‫‪ -314‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺻﺤﻴﺤﻪ‪ ،(5143) ،‬ﻛﺘﺎﺏ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﺑﺎﺏ ﻻ ﳜﻄﺐ ﻋﻠﻰ ﺧﻄﺒﺔ ﺃﺧﻴﻪ ﺣﱴ ﻳﻨﻜﺢ ﺃﻭ ﻳﺪﻉ‪ ،‬ﻭﰲ‬
‫ﻛﺘﺎﺏ ﺍﻷﺩﺏ‪ ،‬ﺑﺎﺏ ﻣﺎ ﻳﻨﻬﻰ ﻋﻦ ﺍﻟﺘﺤﺎﺳﺪ ﻭﺍﻟﺘﺪﺍﺑﺮ‪ ،‬ﻭﺑﺎﺏ‪ ،‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺍﺟﺘﻨﺒﻮﺍ ﻛﺜﲑﹰﺍ ﻣﻦ ﺍﻟﻈﻦ‪ ،‬ﻭﰲ ﻛﺘﺎﺏ‬
‫ﺍﻟﻔﺮﺍﺋﺾ ﺑﺎﺏ ﺗﻌﻠﻴﻢ ﺍﻟﻔﺮﺍﺋﺾ‪ ،‬ﻭﻣﺴﻠﻢ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﱪ ﻭﺍﻟﺼﻠﺔ‪ ،‬ﺑﺎﺏ ﲢﺮﱘ ﺍﻟﻈﻦ ﻭﺍﻟﺘﺠﺴﺲ ﻭﺍﻟﺘﻨـﺎﻓﺲ‪،(2563) ،‬‬
‫ﻭﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ‪ ،‬ﻛﺘﺎﺏ ﺣﺴﻦ ﺍﳋﻠﻖ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﳌﻬﺎﺟﺮﺓ ‪ ،908-907/2‬ﻭﺍﻹﻣﺎﻡ ﺃﲪـﺪ‪،277،360/2،‬‬
‫ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﻛﺘﺎﺏ ﺍﻷﺩﺏ‪ ،‬ﺑﺎﺏ ﰲ ﺍﻟﻐﻴﺒﺔ‪ ،‬ﻭﺑﺎﺏ ﰲ ﺍﻟﻈﻦ )‪ (4917 ،4882‬ﻭﺍﻟﺘﺮﻣﺬﻱ ﻛﺘﺎﺏ ﺍﻟﱪ ﻭﺍﻟﺼﻠﺔ‪ ،‬ﺑﺎﺏ‬
‫ﻣﺎ ﺟﺎﺀ ﰲ ﺷﻔﻘﺔ ﺍﳌﺴﻠﻢ ﻋﻠﻰ ﺍﳌﺴﻠﻢ)‪ (1928‬ﻭﻗﺎﻝ‪ :‬ﺣﺴﻦ ﻏﺮﻳﺐ‪ ،‬ﻭﺍﺑﻦ ﻣﺎﺟﺔ )‪ (3933‬ﻭ)‪(4213‬‬
‫‪ -315‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺻﺤﻴﺤﻪ‪ ،(6011) ،‬ﻭﻣﺴﻠﻢ‪ ،(2586) ،‬ﻭﺍﻹﻣﺎﻡ ﺃﲪﺪ‪.270/4 ،‬‬
‫‪ -316‬ﺭﺍﺟﻊ ﻋﻠﻲ ﻋﺒﺪ ﺍﳊﻠﻴﻢ ﳏﻤﻮﺩ‪ ،‬ﺍﻟﺘﺮﺍﺟﻊ ﺍﳊﻀﺎﺭﻱ‪ ،‬ﺹ ‪.144-143‬‬
‫‪ -317‬ﺭﺍﺟﻊ ﺍﻟﻘﺮﺿﺎﻭﻱ‪ ،‬ﺩﻭﺭ ﺍﻻﺧﻼﻕ ﻭﺍﻟﻘﻴﻢ ﰲ ﺍﻻﻗﺘﺼﺎﺩ ﺹ‪.384-383‬‬
‫ﻋﻔﺎﻑ ﻋﺒﺪ ﺍﻟﻐﻔﻮﺭ ﲪﻴﺪ ‪151 -‬‬

‫ﻫﺬﻩ ﺍﻟﻘﻴﻢ ﻛﻠﻬﺎ ﺗﺘﻀﻤﻦ ﺍﻷﺳﺲ ﺍﳋﻠﻘﻴﺔ ﻭﺗﺪﻋﻤﻬﺎ‪ ،‬ﻭﺍﻟﱵ ﲢﻘﻖ ﺃﳘﻬﺎ ﻭﻫﻮ ﺍﻟﻌﺪﻝ ﻭﺍﻟﺮﲪﺔ‬
‫ﲔ " ﺍﻷﻧﺒﻴـﺎﺀ‪،107:‬‬ ‫ﺍﻟﱵ ﺃﺭﺳﻞ ﺍﻟﺮﺳﻞ ﻣﻦ ﺃﺟﻠﻬﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪ ":‬ﻭﻣ‪‬ﺎ ﹶﺃ ‪‬ﺭ ‪‬ﺳ ﹾﻠﻨ‪‬ﺎ ‪‬ﻙ ﹺﺇﻟﱠﺎ ‪‬ﺭ ‪‬ﺣﻤ‪‬ـ ﹰﺔ ﱢﻟ ﹾﻠﻌ‪‬ـﺎﹶﻟ ‪‬ﻤ ‪‬‬
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‫ﻭﻭﺻﻒ ﺍﻟﺮﺳﻮﻝ ﻧﻔﺴﻪ ﻓﻘﺎﻝ‪ ":‬ﺇﳕﺎ ﺃﻧﺎ ﺭﲪﺔ ﻣﻬﺪﺍﺓ"‬
‫ﻭﺍﻷﺧﻼﻕ ﺍﳌﻄﻠﻮﺑﺔ ﰲ ﺍﻟﻌﻤﻞ ﻫﻲ‪:‬‬
‫ﺃﻭ ﹰﻻ‪ -‬ﺍﻻﺗﻘﺎﻥ ﻭﺍﻻﺣﺴﺎﻥ‬
‫ﻟﻘﺪ ﺭﰉ ﺍﻹﺳﻼﻡ ﺃﺗﺒﺎﻋﻪ ﻋﻠﻰ ﺍﺗﻘﺎﻥ ﺍﻟﻌﻤﻞ ﻭﺍﻹﺧﻼﺹ ﻓﻴﻪ‪ ،‬ﺣﱴ ﺃﺻﺒﺢ ﻣﻦ ﺧﻠﻖ ﺍﳌﺴﻠﻢ‪،‬‬
‫ﻭﺍﻟﺮﺳﻮﻝ )ﺹ( ﻳﻘﻮﻝ‪:‬‬
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‫ﻼ ﺃﻥ ﻳﺘﻘﻨﻪ" ﻭﻗﺎﻝ‪ ":‬ﺇﻥ ﺍﷲ ﻛﺘﺐ ﺍﻹﺣﺴﺎﻥ ﻋﻠﻰ ﻛﻞ‬ ‫" ﺇﻥ ﺍﷲ ﳛﺐ ﺇﺫﺍ ﻋﻤﻞ ﺃﺣﺪﻛﻢ ﻋﻤ ﹰ‬
‫ﺷﻲﺀ‪ ،‬ﻓﺈﺫﺍ ﻗﺘﻠﺘﻢ ﻓﺎﺣﺴﻨﻮﺍ ﺍﻟﻘﺘﻠﺔ‪ ،‬ﻭﺇﺫﺍ ﺫﲝﺘﻢ ﻓﺎﺣﺴﻨﻮﺍ ﺍﻟﺬﲝﺔ‪ ،‬ﻭﻟﻴﺤﺪ ﺃﺣـﺪﻛﻢ ﺷـﻔﺮﺗﻪ ﻭﻟـﲑﺡ‬
‫ﺫﺑﻴﺤﺘﻪ"‪ ،320‬ﻭﺍﻻﺗﻘﺎﻥ ﻣﻄﻠﻮﺏ ﰲ ﲨﻴﻊ ﺍﻷﻋﻤﺎﻝ ﻭﺃﻛﺜﺮ ﻣﻨﻪ ﺍﻻﺣﺴﺎﻥ‪ ،‬ﻭﺍﻟﱵ ﺗﻌﱪ ﻋﻦ ﺩﻗﺔ ﺍﳌﺮﺍﻗﺒـﺔ‬
‫ﻣﻦ ﻗﺒﻞ ﺍﻹﻧﺴﺎﻥ ﲡﺎﻩ ﻧﻔﺴﻪ‪ ،‬ﻛﻤﺎ ﻋﱪ ﻋﻨﻬﺎ ﺍﻟﺮﺳﻮﻝ )ﺹ( ﺑﻘﻮﻟﻪ ﰲ ﺣﺪﻳﺚ ﺟﱪﻳﻞ‪ ":‬ﺃﻥ ﺗﻌﺒـﺪ ﺍﷲ‬
‫ﻛﺄﻧﻚ ﺗﺮﺍﻩ ﻓﺈﻥ ﱂ ﺗﻜﻦ ﺗﺮﺍﻩ ﻓﺈﻧﻪ ﻳﺮﺍﻙ"‪ ،‬ﻭﺍﻟﻌﻤﻞ ﻛﻤﺎ ﻣﺮ ﻋﺒﺎﺩﺓ ﺇﺫﺍ ﻧﻮﻯ ﺍﻟﻌﺎﻣﻞ ﺫﻟﻚ‪ ،‬ﻭﻳﺘـﻀﻤﻦ‬
‫ﺍﻻﺗﻘﺎﻥ ﺍﺳﺘﻐﻼﻝ ﺍﻟﻮﻗﺖ ﻭﺇﳒﺎﺯ ﺍﻟﻌﻤﻞ ﰲ ﻭﻗﺘﻪ ﺍﶈﺪﺩ ﻣﻦ ﻏﲑ ﺗﺴﻮﻳﻒ ﺃﻭ ﺗﻌﻄﻴﻞ‪ ،‬ﻭﻗـﺪ ﺃﺷـﺎﺭﺕ‬
‫ﺍﻟﻨﺼﻮﺹ ﺇﱃ ﻗﻴﻤﺔ ﺍﻟﻮﻗﺖ ﻭﺃﳘﻴﺘﻪ ﻗﺎﻝ ﺗﻌﺎﱃ‪ ":‬ﻭﻫ‪ ‬ﻮ ﺍﱠﻟﺬ‪‬ﻱ ‪‬ﺟ ‪‬ﻌ ﹶﻞ ﺍﻟﻠﱠ‪‬ﻴ ﹶﻞ ﻭ‪‬ﺍﻟ‪‬ﻨﻬ‪‬ﺎ ‪‬ﺭ ‪‬ﺧ ﹾﻠ ﹶﻔ ﹰﺔ ﱢﻟﻤ‪‬ـ ‪‬ﻦ ﹶﺃﺭ‪‬ﺍ ‪‬ﺩ ﺃﹶﻥ‬
‫‪‬ﻳﺬﱠﻛﱠ ‪‬ﺮ ﹶﺃ ‪‬ﻭ ﹶﺃﺭ‪‬ﺍ ‪‬ﺩ ﺷ‪‬ﻜﹸﻮﺭﹰﺍ " ﺍﻟﻔﺮﻗﺎﻥ‪ ،62:‬ﻭﺟﺎﺀﺕ ﺍﻷﺣﺎﺩﻳﺚ ﲢﺚ ﻋﻠﻰ ﺍﻻﻧﺘﻔﺎﻉ ﺑﺎﻟﻮﻗﺖ‪ ،‬ﻭﺃﻧﻪ ﻣﺴﺆﻝ‬
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‫ﺃﻣﺎﻡ ﺍﷲ ﻋﻨﻪ‪ ،‬ﻓﻔﻲ ﺍﳊﺪﻳﺚ" ﻧﻌﻤﺘﺎﻥ ﻣﻐﺒﻮﻥ ﻓﻴﻬﻤﺎ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ‪ :‬ﺍﻟﺼﺤﺔ ﻭﺍﻟﻔﺮﺍﻍ" ‪ ،‬ﻭﺍﻋﺘـﱪ‬
‫ﺍﻟﻨﱯ )ﺹ( ﻃﻮﻝ ﺍﻟﻌﻤﺮ ﻧﻌﻤﺔ ﻣﻦ ﺍﷲ‪ ،‬ﺇﺫﺍ ﺃﺣﺴﻦ ﺍﻹﻧﺴﺎﻥ ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻨﻪ ﻭﻭﻇﻔﻪ ﰲ ﻋﻤﻞ ﺍﳋﲑ‪ ،‬ﻋﻦ‬
‫ﻼ ﻗﺎﻝ‪ :‬ﻳﺎﺭﺳﻮﻝ ﺍﷲ! ﺃﻱ ﺍﻟﻨﺎﺱ ﺧﲑ؟ ﻗﺎﻝ‪ ":‬ﻣﻦ ﻃﺎﻝ ﻋﻤﺮﻩ‪ ،‬ﻭﺣﺴﻦ ﻋﻤﻠﻪ"‪.322‬‬ ‫ﺃﰊ ﺑﻜﺮﺓ ﺃﻥ ﺭﺟ ﹰ‬
‫‪ -2‬ﺍﻟﺼﺪﻕ ﻭﺍﻷﻣﺎﻧﺔ‬

‫‪ -318‬ﺍﳊﺎﻛﻢ‪ ،‬ﺍﳌﺴﺘﺪﺭﻙ‪ ،91/1 ،‬ﻭﺍﻟﺪﺍﺭﻣﻲ‪ ،21/1 ،‬ﻭﺍﻟﻄﱪﺍﱐ ﰲ ﺍﻷﻭﺳﻂ‪ ،243/3 ،‬ﻭﻣﺼﻨﻒ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ‪،‬‬
‫‪ ،25/6‬ﻭﺍﻷﻟﺒﺎﱐ‪ ،‬ﺻﺤﻴﺢ ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ‪(2345) :‬‬
‫‪ -319‬ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺷﻌﺐ ﺍﻹﳝﺎﻥ ﻋﻦ ﻋﺎﺋﺸﺔ ﻭﻋﻦ ﻛﻠﻴﺐ ﻭﺣﺴﻨﻪ ﺍﻷﻟﺒـﺎﱐ ﰲ ﺍﳉـﺎﻣﻊ ﺍﻟـﺼﻐﲑ ‪،8880‬‬
‫‪ ،8891‬ﻛﻤﺎ ﺭﻭﺍﻩ ﺍﳍﻴﺜﻤﻲ ﰲ ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ‪ ،‬ﻭﺍﳌﻨﺎﻭﻱ ﰲ ﻓﻴﺾ ﺍﻟﻘﺪﻳﺮ‪ ،‬ﻭﺍﻟﺴﻴﻮﻃﻲ ﰲ ﺍﻟﺪﺭﺭ ﺍﳌﻨﺘﺜﺮﺓ‪.‬‬
‫‪-320‬ﺃﺑﻮ ﺩﺍﻭﺩ‪ ،‬ﺳﻨﻨﻪ‪ ،‬ﺑﺎﺏ ﰲ ﺍﻟﻨﻬﻲ ﻋﻦ ﺃﻥ ﺗﺼﱪ ﺍﻟﺒﻬﺎﺋﻢ ﻭﺍﻟﺮﻓﻖ ﺑﺎﻟﺬﺑﻴﺤﺔ _‪ ،100/3 ،(2815‬ﻭﺍﻹﻣﺎﻡ ﺃﲪﺪ‬
‫ﰲ ﺍﳌﺴﻨﺪ‪ ،124،125 ،123/4 ،‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ 23/4 ،(1409‬ﻭﻗﺎﻝ‪ :‬ﺣﺴﻦ ﺻﺤﻴﺢ‪ ،‬ﻭﺍﻟﻨﺴﺎﺋﻲ‪ ،‬ﺑﺎﺏ ﺍﻷﻣـﺮ‬
‫ﺑﺎﺣﺪﺍﺩ ﺍﻟﺸﻔﺮﺓ‪ ،230-227/7 ،‬ﻭﺍﺑﻦ ﻣﺎﺟﺔ‪ ،1058/2 ،(3170) ،‬ﻭﺍﻟﺪﺍﺭﻣﻲ‪ ،82/2 ،‬ﻭﺍﻧﻈـﺮ ﺻـﺤﻴﺢ‬
‫ﺍﳉﺎﻣﻊ )‪(1424‬‬
‫‪ -321‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﰲ ﻛﺘﺎﺏ ﺍﻟﺮﻗﺎﻕ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﺼﺤﺔ ﻭﺍﻟﻔﺮﺍﻍ ﺭﻗﻢ)‪ ،196/11 ،(6049‬ﻭﺍﻟﺘﺮﻣﺬﻱ‪،‬‬
‫ﺭﻗﻢ )‪ ،(2405‬ﻭﺍﺑﻦ ﻣﺎﺟﺔ )‪ ،(4170‬ﻭﺍﳊﺎﻛﻢ ﰲ ﺍﳌﺴﺘﺪﺭﻙ‪.7845/2 ،‬‬
‫‪ -322‬ﺍﳊﺎﻛﻢ‪ ،‬ﺍﳌﺴﺘﺪﺭﻙ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺤﲔ‪ ،‬ﻛﺘﺎﺏ ﺍﳉﻨﺎﺋﺰ‪ ،189/1 ،(1256) ،‬ﻭﺍﻟﺘﺮﻣﺬﻱ ﰲ ﺳﻨﻨﻪ‪ ،‬ﻛﺘـﺎﺏ‬
‫ﺍﻟﺰﻫﺪ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﻃﻮﻝ ﺍﻟﻌﻤﺮ ﻟﻠﻤﺆﻣﻦ)‪،566 ،565/4 ،(2330 ،2329‬ﻭﺍﻟﺪﺍﺭﻣﻲ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺮﻗﺎﻕ‪ ،‬ﺑﺎﺏ‬
‫ﺃﻱ ﺍﳌﺆﻣﻦ ﺧﲑ )‪.398/2 (2742‬‬
 ‫‪ISoIT‬‬ ‫‪- 152‬‬

‫ﻭﳘﺎ ﻣﻦ ﺻﻔﺎﺕ ﺍﳌﺆﻣﻦ ﺑﻮﺟﻪ ﻋﺎﻡ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ ":‬ﻭ‪‬ﺍﱠﻟﺬ‪‬ﻳ ‪‬ﻦ ‪‬ﻫ ‪‬ﻢ ‪‬ﻟﹶﺄﻣ‪‬ﺎﻧ‪‬ﺎ‪‬ﺗ ﹺﻬ ‪‬ﻢ ‪‬ﻭ ‪‬ﻋ ‪‬ﻬ ‪‬ﺪ ‪‬ﻫ ‪‬ﻢ ﺭ‪‬ﺍﻋ‪‬ـﻮ ﹶﻥ"‬
‫ﺍﳌﺆﻣﻨﻮﻥ‪ ،8:‬ﻭﳍﻤﺎ ﺃﺛﺮ ﰲ ﺯﺭﻉ ﺍﻟﺜﻘﺔ ﺑﲔ ﺍﳌﺘﻌﺎﻣﻠﲔ‪ ،‬ﻭﺍﻟﺼﺪﻕ ﻣﻬﻢ ﰲ ﺍﻟﻘﻮﻝ ﻭﺍﻟﻌﻤﻞ‪ ،‬ﻭﻣﻦ ﺫﻟﻚ ﺃﻥ‬
‫ﳚﻬﺪ ﺍﻟﻌﺎﻣﻞ ﻧﻔﺴﻪ ﰲ ﺍﻟﻌﻤﻞ‪،‬ﻭﺑﺬﻝ ﺍﳉﻬﺪ ﰲ ﺍﻟﻌﻤﻞ ﻳﻐﻔﺮ ﺍﻟﺬﻧﻮﺏ‪ ،‬ﻓﻔﻲ ﺍﳊﺪﻳﺚ‪ ":‬ﻣﻦ ﺃﻣﺴﻰ ﻛﺎ ﹰﻻ‬
‫ﻣﻦ ﻋﻤﻞ ﻳﺪﻩ ﺃﻣﺴﻰ ﻣﻐﻔﻮﺭﹰﺍ ﻟﻪ"‪ ،‬ﻭﺍﻷﻣﺎﻧﺔ ﻣﺘﻌﺪﺩﺓ ﺍﳌﻴﺎﺩﻳﻦ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ )ﺹ(‪ ":‬ﺍﻟـﺼﻼﺓ ﺃﻣﺎﻧـﺔ‬
‫‪323‬‬
‫ﻭﺍﻟﻮﺿﻮﺀ ﺃﻣﺎﻧﺔ ﻭﺍﻟﻮﺯﻥ ﺃﻣﺎﻧﺔ ﻭﺍﻟﻜﻴﻞ ﺃﻣﺎﻧﺔ ﻭﺃﺷﺪ ﻣﻦ ﺫﻟﻚ ﺍﻟﻮﺩﺍﺋﻊ" ‪ ،‬ﻭﺍﷲ ﺃﻣﺮ ﲝﻔﻆ ﺍﻷﻣﺎﻧﺔ‪ "،‬ﹺﺇﻥﱠ‬
‫ﺕ ﹺﺇﻟﹶﻰ ﹶﺃ ‪‬ﻫ‪‬ﻠﻬ‪‬ﺎ " ﺍﻟﻨﺴﺎﺀ‪ ،58:‬ﻭﻣﻘﺘﻀﻰ ﺍﻷﻣﺎﻧﺔ ﺃﻥ ﻳﺮﺩ ﻛـﻞ ﺣـﻖ ﺇﱃ‬ ‫ﺍﻟﹼﻠ ‪‬ﻪ ‪‬ﻳ ﹾﺄﻣ‪‬ﺮ‪‬ﻛﹸ ‪‬ﻢ ﺃﹶﻥ ﺗ‪‬ﺆﺩ‪‬ﻭﹾﺍ ﺍ َﻷﻣ‪‬ﺎﻧ‪‬ﺎ ‪‬‬
‫ﺻﺎﺣﺒﻪ ﻗﻞ ﺃﻭ ﻛﺜﺮ‪ ،‬ﻭﻣﻦ ﺍﻷﻣﺎﻧﺔ ﺍﶈﺎﻓﻈﺔ ﻋﻠﻰ ﻣﺎﻝ ﺭﺏ ﺍﻟﻌﻤﻞ ﻣﻦ ﻧﻘـﺪ ﻭﺃﻋﻴـﺎﻥ ﻭﺁﻻﺕ ﻋﻤـﻞ‬
‫ﻭﻏﲑﻫﺎ‪ ،‬ﻭﻋﺪﻡ ﺍﺳﺘﻐﻼﻝ ﺁﻻﺕ ﺍﻟﻌﻤﻞ ﻭﻣﻮﺍﺩﻩ ﰲ ﻏﲑ ﻣﺼﻠﺤﺔ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﻣﻨﻬﺎ ﺍﶈﺎﻓﻈﺔ ﻋﻠﻰ ﺃﺳـﺮﺍﺭ‬
‫‪324‬‬
‫ﺍﻟﻌﻤﻞ ﻟﻘﻮﻟﻪ )ﺹ(‪ :‬ﻛﻔﻰ ﺑﺎﳌﺮﻯﺀ ﻛﺬﺑﹰﺎ ﺃﻥ ﻳﺘﺤﺪﺙ ﺑﻜﻞ ﻣﺎ ﲰﻊ" ﻭﻳﺎﳌﻘﺎﺑﻞ ﳛﺮﻡ ﻋﻠﻰ ﺻﺎﺣﺐ‬
‫ﺍﻟﻌﻤﻞ ﺍﻟﺒﺨﺲ ﻭﺍﻻﺳﺘﻐﻼﻝ ﻟﻠﻌﺎﻣﻞ‪ ،‬ﻭﻳﺪﻋﻮ ﺇﱃ ﺃﺩﺍﺀ ﺣﻘﻪ ﰲ ﻭﻗﺘﻪ ﻛﺎﻣﻼﹰ‪ ،‬ﻷﻥ ﺷﻌﻮﺭﻩ ﺑﺎﻻﺭﺗﻴﺎﺡ ﻳﺆﺛﺮ‬
‫ﻋﻠﻰ ﺍﻧﺘﺎﺟﻪ‪ ،‬ﻭﻣﻦ ﺣﻘﻮﻗﻪ ﺃﻳﻀﹶﺎ ﻋﺪﻡ ﺍﻻﺭﻫﺎﻕ ﰲ ﺍﻟﻌﻤﻞ ﻓﻮﻕ ﺍﻟﻄﺎﻗﺔ‪.‬‬
‫ﻭﺑﻌﻜﺴﻪ ﻓﺎﳋﻴﺎﻧﺔ ﺧﻠﻖ ﺫﻣﻴﻢ‪ ،‬ﻭﻣﻦ ﺃﺧﻼﻕ ﺍﻟﻨﻔﺎﻕ‪ ،‬ﻓﻔﻲ ﺍﻟﺼﺤﻴﺤﲔ‪ ":‬ﺃﺭﺑﻊ ﻣﻦ ﻛﻦ ﻓﻴـﻪ‬
‫ﻛﺎﻥ ﻣﻨﺎﻓﻘﹰﺎ ﺧﺎﻟﺼﺎﹰ‪ ،‬ﻭﻣﻦ ﻛﺎﻧﺖ ﻓﻴﻪ ﻭﺍﺣﺪﺓ ﻣﻨﻬﻦ ﻛﺎﻧﺖ ﻓﻴﻪ ﺧﺼﻠﺔ ﻣﻦ ﺍﻟﻨﻔﺎﻕ ﺣﱴ ﻳـﺪﻋﻬﺎ‪ :‬ﺇﺫﺍ‬
‫ﺍﺅﲤﻦ ﺧﺎﻥ‪ ،‬ﻭﺇﺫﺍ ﺣﺪ‪‬ﺙ ﻛﺬﺏ‪ ،‬ﻭﺇﺫﺍ ﻋﺎﻫﺪ ﻏﺪﺭ‪ ،‬ﻭﺇﺫﺍ ﺧﺎﺻﻢ ﻓﺠﺮ"‪.325‬‬
‫ﻭﻣﻦ ﺍﻷﻋﻤﺎﻝ ﺍﻟﱵ ﺗﻔﺘﻘﺪ ﺇﱃ ﺍﻟﺼﺪﻕ ﻭﺍﻷﻣﺎﻧﺔ ﰲ ﻋﺼﺮ ﺍﻟﻌﻮﳌﺔ ﻫﻮ ﺍﻟﻌﻤﻞ ﺍﻹﻋﻼﻣﻲ‪ ،‬ﺣﻴﺚ‬
‫ﺗﻘﻮﻡ ﺑﺪﻭﺭ ﺧﻄﲑ ﰲ ﲢﺮﻳﻒ ﺍﳊﻘﺎﺋﻖ ﻭﺍﻟﻜﺬﺏ ﻭﺍﻟﺘﺪﻟﻴﺲ‪ ،‬ﻭﺧﺼﻮﺻﹰﺎ ﺃﻥ ﻭﺳﺎﺋﻞ ﺍﻹﻋﻼﻡ ﺍﳌﺘﻨﻮﻋـﺔ‬
‫ﺗﺼﻞ ﺇﱃ ﻛﻞ ﺑﻴﺖ‪ ،‬ﻭﻏﺎﻟﺒﹰﺎ ﻣﺎ ﻳﺴﺘﺨﺪﻡ ﰲ ﺇﻫﺪﺍﺭ ﺍﻟﻘﻴﻢ ﻭﺇﳓـﻼﻝ ﺍﻷﺧـﻼﻕ‪ ،‬ﻭﲢﻘﻴـﻖ ﻣـﺼﺎﱀ‬
‫ﺍﳌﺴﺘﻜﱪﻳﻦ ﰲ ﺍﻷﺭﺽ‪ ،‬ﻭﺧﺎﺻﺔ ﰲ ﳎﺎﻝ ﺍﻟﺴﻮﻕ ﻻ ﻳﻔﺮﻕ ﺑﲔ ﺍﳋﺒﻴﺚ ﻭﺍﻟﻄﻴﺐ ﻭﳘﻪ ﲢﺮﻳﻚ ﺍﻟﻄﻠﺐ‪،‬‬
‫‪326‬‬
‫ﻛﺎﻹﻋﻼﻥ ﻋﻦ ﺍﻟﺪﺧﺎﻥ ﺍﻟﺬﻱ ﻻ ﻳﻜﻔﻲ ﺿﺮﺭﻩ‪ ،‬ﺑﻞ ﻳﺮﻏﺐ ﻓﻴﻪ ﺑﺎﻣﺮﺃﺓ ﺗﻌﺮﺽ ﻣﻔﺎﺗﻨﻬﺎ ﻭﺃﻧﻮﺛﺘﻬﺎ‪.‬‬
‫ﻭﻣﻦ ﺍﻷﻣﺎﻧﺔ ﻭﺍﻟﺼﺪﻕ‪ :‬ﺍﻟﻨﺼﻴﺤﺔ‪ ،‬ﻭﻳﺮﺍﺩ ‪‬ﺎ‪ :‬ﺃﻥ ﳛﺐ ﺍﳋﲑ ﻭﺍﳌﻨﻔﻌﺔ ﻟﻶﺧﺮﻳﻦ ﻛﻤﺎ ﳛﺒﻬﺎ‬
‫ﻟﻨﻔﺴﻪ‪ ،‬ﻭﻗﺪ ﺟﻌﻞ ﺍﻟﻨﱯ )ﺹ( ﺍﻟﻨﺼﻴﺤﺔ ﻫﻲ ﺍﻟﺪﻳﻦ ﻛﻠﻪ ﻓﻘﺎﻝ‪ ":‬ﺍﻟﺪﻳﻦ ﺍﻟﻨﺼﻴﺤﺔ‪ :‬ﻗﻠﻨﺎ ﳌﻦ ﻳﺎ ﺭﺳـﻮﻝ‬
‫ﺍﷲ؟ ﻗﺎﻝ‪ :‬ﷲ ﻭﻟﻜﺘﺎﺑﻪ ﻭﻟﺮﺳﻮﻟﻪ‪ ،‬ﻭﻷﺋﻤﺔ ﺍﳌﺴﻠﻤﲔ ﻭﻋﺎﻣﺘﻬﻢ"‪ ،327‬ﻭﺍﻟﻨﺼﻴﺤﺔ ﺗﻘﺘﻀﻲ ﻋـﺪﻡ ﺍﻟﻐـﺶ‬
‫ﻭﺍﻟﺘﺪﻟﻴﺲ ﻻ ﰲ ﺍﻟﻘﻮﻝ ﻭﻻ ﺑﺎﻟﻔﻌﻞ‪ ،‬ﻭﻗﺪ ﺍﻣﺘﺜﻞ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ ﻟﺬﻟﻚ ﻭﻛﺎﻧﻮﺍ ﺃﻣﺜﻠﺔ ﺭﺍﺋﻌﺔ ﰲ ﺍﻟﺘﻘﻴﻴـﺪ‬

‫‪ -323‬ﺍﳍﻴﺜﻤﻲ‪ ،‬ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ‪ ،293/5 ،‬ﻭﻗﺎﻝ‪ :‬ﺭﻭﺍﻩ ﺍﻟﻄﱪﺍﱐ ﻭﺭﺟﺎﻟﻪ ﺛﻘﺎﺕ‪ ،‬ﻭﻣﺼﻨﻒ ﺃﰊ ﺷـﻴﺒﺔ )‪(34769‬‬
‫‪ ،134/1‬ﻭﺍﻟﻄﱪﺍﱐ ﰲ ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ )‪.219/10 (10527‬‬
‫‪ -324‬ﻣﺴﻠﻢ ﰲ ﺍﳌﻘﺪﻣﺔ‪ (5) ،‬ﺑﺎﺏ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳊﺪﻳﺚ ﺑﻜﻞ ﻣﺎ ﲰﻊ‪10/1 ،‬ﻭﻋﻮﻥ ﺍﳌﻌﺒﻮﺩ‪.229/13 ،‬‬
‫‪ -325‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪ ،‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،(33) ،‬ﻛﺘﺎﺏ ﺍﻹﳝﺎﻥ‪ ،‬ﺑﺎﺏ ﻋﻼﻣﺔ ﺍﳌﻨﺎﻓﻖ‪ ،21/1 ،‬ﻭﻛﺘﺎﺏ ﺍﳉﻬﺎﺩ ﻭﺍﻟﺴﲑ‪ ،‬ﺃﺑﻮﺍﺏ‬
‫ﺍﳋﻤﺲ )‪ ،1160/3 ،(007‬ﻭﻣﺴﻠﻢ‪ ،(58) ،‬ﻛﺘﺎﺏ ﺍﻹﳝﺎﻥ‪ ،‬ﺑﺎﺏ ﺑﻴﺎﻥ ﺧﺼﺎﻝ ﺍﳌﻨـﺎﻓﻖ‪ ،78/1 ،‬ﻭﺃﺑـﻮ ﺩﺍﻭﺩ‬
‫)‪ ،(4188‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ (2632‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،116/8‬ﻭﺃﻧﻈﺮ ﺍﻷﻟﺒﺎﱐ‪ :‬ﺻﺤﻴﺢ ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ‪.888 ،‬‬
‫‪ -326‬ﻳﻮﺳﻒ ﻛﻤﺎﻝ ﳏﻤﺪ‪ ،‬ﻓﻘﻪ ﺍﻗﺘﺼﺎﺩ ﺍﻟﺴﻮﻕ‪ ،‬ﺹ ‪.92‬‬
‫‪ -327‬ﻣﺴﻠﻢ ﻋﻦ ﲤﻴﻢ ﺍﻟﺪﺍﺭﻱ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ ﺭﻗﻢ )‪ ،(55‬ﻭﺻﺤﺤﻪ ﺍﺑﻦ ﺣﺒﺎﻥ )‪ ،(4575‬ﻭﺍﻹﻣـﺎﻡ‬
‫ﺃﲪﺪ ‪.351/1‬‬
‫ﻋﻔﺎﻑ ﻋﺒﺪ ﺍﻟﻐﻔﻮﺭ ﲪﻴﺪ ‪153 -‬‬

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

‫‪ -328‬ﺍﻟﻐﺰﺍﱄ‪ ،‬ﺃﺑﻮ ﺣﺎﻣﺪ‪ ،‬ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ‪ ،76/2 ،‬ﻛﺘﺎﺏ‪ :‬ﺃﺩﺏ ﺍﻟﻜﺴﺐ ﻭﺍﳌﻌﺎﺵ‪ ،‬ﻁ ﺩﺍﺭ ﳌﻌﺮﻓﺔ‪ ،‬ﺑﲑﻭﺕ‬
‫‪ -329‬ﺍﻟﺒﻴﻬﻘﻲ‪ ،‬ﺳﻨﻦ ﺍﻟﺒﻴﻬﻘﻲ‪ ،120/6 ،‬ﻭﺍﻟﻜﻨﺎﱐ‪ ،‬ﻣﺼﺒﺎﺡ ﺍﻟﺰﺟﺎﺟﺔ‪.75/3‬‬
‫‪ -330‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺒﻴﻮﻉ‪ ،‬ﺑﺎﺏ ﺇﰒ ﻣﻦ ﺑﺎﻉ ﺣﺮﺍﹰ‪ ،776/2 ،(2114) ،‬ﻭﺑﺎﺏ ﺇﰒ ﻣﻦ ﻣﻨﻊ ﺃﺟﺮ ﺍﻷﺟﲑ‬
‫)‪ ،792/2 (2150‬ﻭﺍﺑﻦ ﻣﺎﺟﺔ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺮﻫﻮﻥ‪ ،‬ﺑﺎﺏ ﺃﺟﺮ ﺍﻷﺟـﲑ )‪ ،816/2 (2442‬ﻭﺍﲪـﺪ )‪(8677‬‬
‫‪.358/2‬‬
‫‪ -331‬ﻗﻠﻌﺠﻲ‪ ،‬ﳏﻤﺪ ﺭﻭﺍﺱ‪ ،‬ﻣﺒﺎﺣﺚ ﰲ ﺍﻻﻗﺘﺼﺎﺩ ﺍﻹﺳﻼﻣﻲ ﻣﻦ ﺃﺻﻮﻟﻪ ﺍﻟﻔﻘﻬﻴﺔ‪ ،‬ﺹ‪.118‬‬
‫‪ -332‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺒﻴﻮﻉ‪ ،‬ﺑﺎﺏ ﺍﻟﺴﻬﻮﻟﺔ ﻭﺍﻟﺴﻤﺎﺣﺔ ﰲ ﺍﻟﺸﺮﺍﺀ ﻭﺍﻟﺒﻴﻊ‪.‬‬
‫‪ -333‬ﻣﺴﻠﻢ‪ ،‬ﺍﻟﺼﺤﻴﺢ‪ ،2074/4 ،‬ﻭﻫﻮ ﺟﺰﺀ ﻣـﻦ ﺣﺪﻳﺚ‪،‬ﻭﺻـﺤﻴﺢ ﺍﺑـﻦ ﺣﺒـﺎﻥ ‪ ،425/11‬ﻭﺳـﻨﻦ‬
‫ﺍﻟﺘﺮﻣﺬﻱ‪،326/4‬ﻭﺃﰊ ﺩﺍﻭﺩ‪ ،287/4 ،‬ﻭﺍﺑﻦ ﻣﺎﺟﺔ ‪.82/1‬‬
‫‪ -334‬ﺃﺑﻮ ﺩﺍﻭﺩ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺒﻴﻮﻉ‪ ،‬ﺑﺎﺏ ﻓﻀﻞ ﺍﻹﻗﺎﻟﺔ )‪ ،274/3 ،(3460‬ﻭﺍﺑﻦ ﻣﺎﺟﺔ ﰲ ﻛﺘﺎﺏ ﺍﻟﺘﺠﺎﺭﺍﺕ‪ ،‬ﺑـﺎﺏ‬
‫ﺍﻹﻗﺎﻟﺔ‪ ،741/2 (2199) ،‬ﻭﺍﻟﻄﱪﺍﱐ ﰲ ﺍﻷﻭﺳﻂ‪ ،273/1 (889) ،‬ﻭﰲ ﺍﳌﺴﺘﺪﺭﻙ‪.52/2 ،(2291) ،‬‬
 ‫‪ISoIT‬‬ ‫‪- 154‬‬

‫ﻭﺍﻟﺒﺸﺎﺷﺔ ﻭﺍﻻﺑﺘﺴﺎﻣﺔ ﻣﻄﻠﻮﺑﺔ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﺑﺼﻮﺭﺓ ﻋﺎﻣﺔ ﻭﻫﻲ ﲦﺮﺓ ﻣﺒﺪﺃ ﺍﻷﺧﻮﺓ‪ ،‬ﻭﻫـﻲ‬
‫ﺿﺮﻭﺭﻳﺔ ﰲ ﻋﻼﻗﺎﺕ ﺍﻟﻌﻤﻞ ﻭﻋﺪ‪‬ﻫﺎ ﺍﻟﻨﱯ ﻣﻦ ﺍﻟﺼﺪﻗﺔ ﻓﻘﺎﻝ‪ ":‬ﻭﺗﺒﺴﻤﻚ ﰲ ﻭﺟﻪ ﺃﺧﻴﻚ ﺻﺪﻗﺔ"‪.335‬‬
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‫ﻭﻗﺎﻝ‪ ":‬ﻻ ﲢﻘﺮﻥ ﻣﻦ ﺍﳌﻌﺮﻭﻑ ﺷﻴﺌﹰﺎ ﻭﻟﻮ ﺃﻥ ﺗﻠﻘﻰ ﺃﺧﺎﻙ ﺑﻮﺟﻪ ﻃﻠﻖ"‬
‫‪ -4‬ﺍﻟﺘﻔﺎﺅﻝ ﻭﺍﻹﳚﺎﺑﻴﺔ‬
‫ﻭﻗﺪ ﻋﻠﻤﻨﺎ ﺍﻟﺮﺳﻮﻝ )ﺹ( ﺍﻟﺘﻔﺎﺅﻝ ﺣﻴﺚ ﻛﺎﻥ ﻛﺬﻟﻚ ﰲ ﺃﺣﻠﻚ ﺍﻷﻭﻗﺎﺕ ﻭﺃﺷﺪﻫﺎ‪ ،‬ﻓﻔـﻲ‬
‫ﻣﻌﺮﻛﺔ ﺍﳋﻨﺪﻕ ﺍﻟﱵ ﺍﺟﺘﻤﻊ ﻓﻴﻬﺎ ﻛﻔﺎﺭ ﻗﺮﻳﺶ ﻭﻗﺒﺎﺋﻞ ﺃﺧﺮﻯ ﻭﺍﻟﻴﻬﻮﺩ ﺑﻜﻴﺪﻫﻢ‪ ،‬ﻛﺎﻥ ﳛﻔﺮ ﺍﳋﻨـﺪﻕ‬
‫ﻭﻳﻀﺮﺏ ﰲ ﺍﳊﺠﺮ ﻭﰲ ﻛﻞ ﺿﺮﺑﺔ ﻳﻘﻮﻝ ﺇﱐ ﺃﺭﻯ ﻗﺼﻮﺭ ﺑﺼﻰ ﻭﺍﻟﺸﺎﻡ‪ ،‬ﺃﱐ ﺃﺭﻯ ﻗﺼﻮﺭ ﻓـﺎﺭﺱ‪..‬‬
‫ﻭﻫﻮ ﺑﺬﻟﻚ ﻳﻌﱪ ﻋﻦ ﺗﻔﺎﺅﻝ ﻋﻈﻴﻢ ﻟﻴﺒﻌﺚ ﺍﻷﻣﻞ ﰲ ﻧﻔﻮﺱ ﺃﺻﺤﺎﺑﻪ ﻭﻟﻴﻌﻠﻢ ﺍﻷﺟﻴﺎﻝ ﺍﳌـﺴﻠﻤﺔ ﻋـﺪﻡ‬
‫ﺍﻟﺘﺸﺎﺅﻡ ﻭﺣﺴﻦ ﺍﻟﺘﻮﻛﻞ ﻋﻠﻰ ﺍﷲ‪.‬‬
‫ﻭﺗﺆﻛﺪ ﺍﻟﺴﻨﺔ ﺍﻟﺮﻭﺡ ﺍﻹﳚﺎﺑﻴﺔ ﺍﻟﺒﻨﺎﺀﺓ ﺍﻟﱵ ﳚﺐ ﺃﻥ ﺗﺴﻴﻄﺮ ﻋﻠﻰ ﻋﻘﻞ ﺍﳌﺴﻠﻢ ﻭﺷﻌﻮﺭﻩ‬
‫ﻭﻣﻦ ﰒ ﺳﻠﻮﻛﻪ‪ ،‬ﻭﺍﻟﱵ ﺗﺘﻤﺜﻞ ﰲ ﺍﻻﻫﺘﻤﺎﻡ ﺑﺎﻟﻌﻤﻞ ﻻ ﺑﺎﻟﻜﻼﻡ ﻭﺑﺎﻟﺒﻨﺎﺀ ﻻ ﺍﳍﺪﻡ‪ ،‬ﻭﺑﺎﻟﺘﻔﺎﺅﻝ ﻻ‬
‫ﺑﺎﻟﺘﺸﺎﺅﻡ‪.‬‬
‫ﻭﳒﺪ ﻫﺬﺍ ﺍﻟﺘﻮﺟﻪ ﻭﺍﺿﺤﹰﺎ ﰲ ﻃﻠﺐ ﺍﻟﺮﺳﻮﻝ )ﺹ( ﺍﻟﻌﻤﻞ ﺇﱃ ﺁﺧﺮ ﳊﻈﺔ ﰲ ﺍﳊﻴﺎﺓ‪ ،‬ﻛﻤﺎ ﰲ‬
‫ﺍﳊﺪﻳﺚ‪ ":‬ﺇﻥ ﻗﺎﻣﺖ ﺍﻟﺴﺎﻋﺔ ﻭﰲ ﻳﺪ ﺃﺣﺪﻛﻢ ﻓﺴﻴﻠﺔ‪ ،‬ﻓـﺈﻥ ﺍﺳـﺘﻄﺎﻉ ﺃﻻ ﺗﻘـﻮﻡ ﺣـﱴ ﻳﻐﺮﺳـﻬﺎ‬
‫‪337‬‬
‫ﻓﻠﻴﻐﺮﺳﻬﺎ" ﻓﻬﻨﺎ ﻃﻠﺐ ﺇﲤﺎﻡ ﺍﻟﻌﻤﻞ ﻭﻫﻮ ﺍﻟﻐﺮﺱ ﻋﻠﻤﹰﺎ ﺃﻧﻪ ﻻ ﻳﺄﻛﻞ ﺃﺣﺪ ﻣﻨﻬﺎ ﻷ‪‬ﺎ ﻻ ﺗﺜﻤﺮ ﺇﻻ ﺑﻌﺪ‬
‫ﻋﺪﺓ ﺳﻨﻮﺍﺕ " ﺇﻧﻪ ﺭﻣﺰ ﳌﻌﲎ‪ :‬ﺃﻥ ﺍﻟﻌﻤﻞ ﻣﻄﻠﻮﺏ ﻟﺬﺍﺗﻪ‪ ،‬ﻭﺃﻥ ﺍﳌﺴﻠﻢ ﻳﺘﻌﺒﺪ ﺍﷲ ﺑﺎﻟﻌﻤﻞ ﻟﻌﻤﺎﺭﺓ ﺍﻷﺭﺽ‬
‫‪338‬‬
‫ﻭﺃﻧﻪ ﻣﺴﺘﻤﺮ ﰲ ﻋﻤﻠﻪ ﺣﱴ ﺗﻠﻔﻆ ﺍﳊﻴﺎﺓ ﺁﺧﺮ ﺃﻧﻔﺎﺳﻬﺎ" ‪ ،‬ﻛﻤﺎ ﻧﺘﻠﻤﺲ ﺍﻹﳚﺎﺑﻴﺔ ﰲ ‪‬ﻲ ﺍﻟﻨﱯ )ﺹ(‬
‫ﻋﻦ ﺳﺐ ﺍﻷﺷﻴﺎﺀ ﻛﺎﻟﺪﻫﺮ ﻭﺍﻟﺮﻳﺢ ﻭﺍﻷﻣﻮﺍﺕ ﻭﺍﻟﺸﻴﻄﺎﻥ ﻭﻫﻮ ﺩﻟﻴﻞ ﻋﻠﻰ ﺍﳊﺮﺹ ﻋﻠﻰ ﻏﺮﺱ ﺍﻟـﺮﻭﺡ‬
‫ﺍﻹﳚﺎﺑﻴﺔ ﻭﺍﻟﺘﻮﺟﻪ ﻟﻠﺒﻨﺎﺀ ﻭﻟﻴﺲ ﻟﻠﻬﺪﻡ‪ ،‬ﻷﻥ ﺍﻟﺴﺒﺎﺏ ﻗﺪ ﻳﻮﺟﻪ ﳌﻦ ﻻ ﻳﺴﺘﺤﻖ‪ ،‬ﻣﺜﻞ ﺳـﺐ ﺍﻟـﺪﻫﺮ‪،‬‬
‫ﻓﺎﻟﺪﻫﺮ ﻻ ﻳﻔﻌﻞ ﺷﻴﺌﹰﺎ ﺇﳕﺎ ﻫﻮ ﻭﻋﺎﺀ ﻟﻸﺣﺪﺍﺙ‪ ،‬ﻓﺈﺫﺍ ﺳﺐ ﻓﺎﻋﻞ ﺍﻷﺣﺪﺍﺙ ﻭﻣﻘﻠﺐ ﺍﻷﻣﻮﺭ ﻓﺈﳕﺎ ﻳﺴﺐ‬
‫ﻼ ﺑﻞ‬
‫ﺍﷲ ﺟﻞ ﺟﻼﻟﻪ‪ ،‬ﻭﺣﱴ ﺳﺐ ﺍﻟﺸﻴﻄﺎﻥ ﻣﻨﻬﻲ ﻋﻨﻪ ﻷﻧﻪ ﺃﻣﺮ ﺳﻠﱯ ﻭﻻ ﳚﺪﻱ ﺷﻴﺌﹰﺎ ﻭﻻ ﳛﻞ ﻣﺸﻜ ﹰ‬
‫ﺍﻷﻓﻀﻞ ﺫﻛﺮ ﺍﷲ‪.‬‬
‫ﻫﺬﻩ ﺍﻷﺧﻼﻗﻴﺎﺕ ﺍﻟﱵ ﻓﺮﺿﻬﺎ ﺍﻹﺳﻼﻡ ﰲ ﺍﻟﻌﻤﻞ‪ ،‬ﺟﻌﻠﻪ ﳜﺘﻠﻒ ﻋﻦ ﺑﻘﻴﺔ ﺍﻷﻧﻈﻤﺔ‬
‫ﻛﺎﻟﺮﺃﲰﺎﻟﻴﺔ ﻭﺑﻌﺾ ﺍﻟﻨﻈﻢ ﺍﻹﺩﺍﺭﻳﺔ ﻭﺍﻟﻌﺴﻜﺮﻳﺔ ﺍﻟﱵ ﻻ ﺗﺸﺘﺮﻁ ﺍﻷﺧﻼﻗﻴﺎﺕ ﺑﻞ ﻋﻠﻴﻪ ﺃﻥ ﻳﻄﺒﻖ ﻣﺎ‬
‫ﻳﻔﺮﺽ ﻋﻠﻴﻪ ﻣﻦ ﺗﻌﻠﻴﻤﺎﺕ‪ ،‬ﻣﻄﻴﻌﹰﺎ ﺍﻷﻭﺍﻣﺮ ﻓﻴﻬﺎ‪.‬‬
‫ﺍﻷﺧﻼﻕ ﺍﻟﻨﻮﻋﻴﺔ‬

‫‪ -335‬ﺟﺰﺀ ﻣﻦ ﺣﺪﻳﺚ‪ ،‬ﰲ ﻣﺴﻨﺪ ﺍﻟﺒﺰﺍﺭ ‪ ،9/4‬ﻭﰲ ﻓﻴﺾ ﺍﻟﻘﺪﻳﺮ ﻟﻠﻤﻨﺎﻭﻱ‪.226/3 ،‬‬
‫‪ -336‬ﻣﺴﻠﻢ ‪ ،144‬ﻛﺘﺎﺏ ﺍﻟﱪ ﻭﺍﻟﺼﻠﺔ ﻭﺍﻵﺩﺍﺏ‪ ،‬ﺑـﺎﺏ ﺍﺳـﺘﺤﺒﺎﺏ ﻃﻼﻗـﺔ ﺍﻟﻮﺟـﻪ ﰒ ﺍﻟﻠﻘـﺎﺀ‪،(2626) ،‬‬
‫‪ ،2026/4‬ﻭﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ‪ ،486/5 (9691) ،‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ‪ ،‬ﺑﺎﺏ ﺍﺳﺒﺎﻝ ﺍﻹﺯﺍﺭ‪ ،56/4 (4084) ،‬ﻭﺍﻟـﺴﻨﻦ‬
‫ﺍﻟﻜﱪﻯ ﻟﻠﺒﻴﻬﻘﻲ‪ ،188/4 ،‬ﻭﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ‪.214/2 (468) ،‬‬
‫‪337‬ﺳﺒﻖ ﲣﺮﳚﻪ ﺹ ‪ ،10‬ﻫﺎﻣﺶ ‪.24‬‬
‫‪ -338‬ﺍﻟﻘﺮﺿﺎﻭﻱ ﻳﻮﺳﻒ‪ ،‬ﺍﻟﺴﻨﺔ ﻣﺼﺪﺭ ﻟﻠﻤﻌﺮﻓﺔ ﻭﺍﳊﻀﺎﺭﺓ‪ ،‬ﻁ‪ ،2‬ﺩﺍﺭ ﺍﻟﺸﺮﻭﻕ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ ‪1998‬ﻡ‪ .‬ﺹ‪.248‬‬
‫ﻋﻔﺎﻑ ﻋﺒﺪ ﺍﻟﻐﻔﻮﺭ ﲪﻴﺪ ‪155 -‬‬

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

‫‪339‬ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺍﻟﺴﻨﻦ‪ ،141/8 ،‬ﻭﺍﻟﺪﺍﺭﻗﻄﲏ‪ ،‬ﺳﻨﻨﻪ‪ ،196/3 ،‬ﻭﺍﻟﺼﻨﻌﺎﱐ‪ ،‬ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ‪ ،‬ﰲ ﺳﺒﻞ ﺍﻟﺴﻼﻡ‪،‬‬
‫‪ ،205/3‬ﻭﻗﺎﻝ‪ :‬ﺻﺤﺤﻪ ﺍﳊﺎﻛﻢ‪.‬‬
 ‫‪ISoIT‬‬ ‫‪- 156‬‬

‫ﻭﳛﻘﻖ ﺗﻄﺒﻴﻖ ﺍﻟﻘﻴﻢ ﻭﺍﻷﺧﻼﻕ ﰲ ﺍﻟﻌﻤﻞ ﺍﳊﻴﺎﺓ ﺍﻟﺮﻏﻴﺪﺓ ﺍﻟﱵ ﺟﻌﻠﻬﺎ ﺍﷲ ﻣﺜﻮﺑﺔ ﻷﻫﻞ ﺍﻹﳝﺎﻥ‬
‫ﺴﻤ‪‬ﺎ ِﺀ‬
‫ﺕ ﻣ‪‬ـ ‪‬ﻦ ﺍﻟـ ‪‬‬ ‫ﺤﻨ‪‬ﺎ ‪‬ﻋﹶﻠ‪‬ﻴﻬﹺﻢ ‪‬ﺑ ‪‬ﺮﻛﹶـﺎ ‪‬‬ ‫ﻛﻤﺎ ﺃﻛﺪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ" ‪‬ﻭﹶﻟ ‪‬ﻮ ﹶﺃﻥﱠ ﹶﺃ ‪‬ﻫ ﹶﻞ ﺍﹾﻟ ﹸﻘﺮ‪‬ﻯ ﺁ ‪‬ﻣﻨ‪‬ﻮﹾﺍ ﻭ‪‬ﺍ‪‬ﺗﻘﹶﻮﹾﺍ ﹶﻟ ﹶﻔ‪‬ﺘ ‪‬‬
‫ﺽ "ﺍﻷﻋﺮﺍﻑ‪ ،96:‬ﻭﻗﻮﻟﻪ‪ ":‬ﻭﹶﺃﻟﱠ ﹺﻮ ﺍ ‪‬ﺳ‪‬ﺘﻘﹶﺎﻣ‪‬ﻮﺍ ‪‬ﻋﻠﹶﻰ ﺍﻟ ﱠﻄﺮﹺﻳ ﹶﻘ ‪‬ﺔ ﹶﻟﹶﺄ ‪‬ﺳ ﹶﻘ‪‬ﻴﻨ‪‬ﺎﻫ‪‬ﻢ ﻣ‪‬ﺎﺀ ﹶﻏﺪ‪‬ﻗﹰﺎ " ﺍﳉـﻦ‪.16:‬‬ ‫ﻭ‪‬ﺍ َﻷ ‪‬ﺭ ﹺ‬
‫ﻭﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ﻫﻮ ﺃﺳﺎﺱ ﺍﳊﻴﺎﺓ ﺍﻟﻄﻴﺒﺔ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪ ":‬ﻣ ‪‬ﻦ ‪‬ﻋ ‪‬ﻤ ﹶﻞ ﺻ‪‬ﺎﻟ‪‬ﺤﹰﺎ ﻣ‪‬ـﻦ‬
‫ﺴ ﹺﻦ ﻣ‪‬ﺎ ﻛﹶﺎﻧ‪‬ﻮﹾﺍ ‪‬ﻳ ‪‬ﻌ ‪‬ﻤﻠﹸﻮ ﹶﻥ " ﺍﳉﻦ‪:‬‬
‫ﺠ ﹺﺰ‪‬ﻳ‪‬ﻨﻬ‪ ‬ﻢ ﹶﺃ ‪‬ﺟ ‪‬ﺮﻫ‪‬ﻢ ﹺﺑﹶﺄ ‪‬ﺣ ‪‬‬
‫ﺤﹺﻴ‪‬ﻴ‪‬ﻨﻪ‪ ‬ﺣﻴ‪‬ﺎ ﹰﺓ ﹶﻃ‪‬ﻴ‪‬ﺒ ﹰﺔ ‪‬ﻭﹶﻟ‪‬ﻨ ‪‬‬
‫ﹶﺫ ﹶﻛ ﹴﺮ ﹶﺃ ‪‬ﻭ ﺃﹸﻧﺜﹶﻰ ‪‬ﻭﻫ‪ ‬ﻮ ‪‬ﻣ ‪‬ﺆ ‪‬ﻣ ‪‬ﻦ ﹶﻓﹶﻠﻨ‪ ‬‬
‫‪.16‬‬
‫ﺍﳋﺎﲤﺔ‬
‫ﺗﻮﺻﻞ ﺍﻟﺒﺤﺚ ﺇﱃ ﺍﻟﻨﺘﺎﺋﺞ ﺍﻵﺗﻴﺔ‪:‬‬
‫‪ -1‬ﺍﺭﺗﺒﺎﻁ ﺍﻟﻌﻤﻞ ﰲ ﺍﻹﺳﻼﻡ ﺑﺎﻟﻌﻘﻴﺪﺓ )ﺍﻹﳝﺎﻥ ﺑﺎﷲ ﻭﺍﳉﺰﺍﺀ‪ ،(..‬ﻭﻣﻦ ﰒ ﺑـﺎﻷﺧﻼﻕ ﺍﺭﺗﺒﺎﻃـﹰﺎ‬
‫ﻭﺛﻴﻘﹰﺎ‪.‬‬
‫‪ -2‬ﻭﺟﻮﺏ ﺍﻟﻌﻤﻞ ﻋﻠﻰ ﻛﻞ ﻗﺎﺩﺭ ﻭﺣﺮﻣﺔ ﺍﳌﺴﺄﻟﺔ ﻟﻪ‪ ،‬ﻭﺍﻋﺘﺒﺎﺭ ﺍﻟﻌﻤﻞ ﻋﺒﺎﺩﺓ ﺗﻄﻠﺐ ﻓﻴﻪ ﺍﻟﻨﻴﺔ‪.‬‬
‫‪ -3‬ﺍﻷﺳﺲ ﺍﻷﺧﻼﻗﻴﺔ ﺍﻟﱵ ﻳﻘﻮﻡ ﻋﻠﻴﻬﺎ ﺍﻟﻌﻤﻞ ﺛﻼﺛﺔ‪:‬‬
‫ﺃ‪ -‬ﺍﻟﺮﻗﺎﺑﺔ ﺍﻟﺬﺍﺗﻴﺔ ﻟﻠﻤﺴﻠﻢ ﻭﺍﻟﱵ ﻣﺼﺪﺭﻫﺎ ﺍﻹﳝﺎﻥ ﺑﺎﷲ‪ ،‬ﻭﺍﻻﺳﺘﺠﺎﺑﺔ ﻟـﻪ ﰲ ﻋﻤـﺎﺭﺓ ﺍﻷﺭﺽ‪ ،‬ﰒ‬
‫ﺍﻻﻗﺘﺪﺍﺀ ﺑﺎﻟﻨﱯ )ﺹ( ﰲ ﳑﺎﺭﺳﺘﻪ ﻟﻠﻌﻤﻞ‪ ،‬ﻭﺗﻄﺒﻴﻖ ﻣﺎ ﺳﻨﻪ ﰲ ﺫﻟﻚ‪.‬‬
‫ﺏ‪ -‬ﻣﺸﺮﻭﻋﻴﺔ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﺫﻟﻚ ﰲ ﺍﻟﻜﺴﺐ ﻭﺍﻹﻧﻔﺎﻕ ﻣﻦ ﺍﳊﻼﻝ ﺍﻟﻄﻴﺐ‪ ،‬ﻭﺍﻻﻧﺘﻔﺎﻉ ﻣﻨﻪ ﺑﺸﻜﻞ‬
‫ﻣﺸﺮﻭﻉ ﻭﺃﺩﺍﺀ ﺍﳊﻘﻮﻕ ﺍﳌﺘﺮﺗﺒﺔ ﻋﻠﻴﻪ ﻣﻊ ﺍﳊﺮﺹ ﻋﻠﻰ ﺩﻭﺍﻡ ﺍﻟﻌﻤﻞ ﻟﻜﻔﺎﻳﺔ ﺍﻟﻔﺮﺩ ﻭﺍ‪‬ﺘﻤﻊ‪.‬‬
‫ﺝ‪ -‬ﺍﻟﻘﻴﻢ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﻌﺎﻣﺔ ﺍﻟﱵ ﺗﺆﺳﺲ ﻟﻸﺧﻼﻕ ﺍﳌﻄﻠﻮﺑﺔ‪ ،‬ﻭﺗﺪﻋﻤﻬﺎ ﻭﺗﺜﺒﺘﻬﺎ ﻣﺜـﻞ‪ :‬ﺍﳌـﺴﺎﻭﺍﺓ‬
‫ﻭﺍﻟﻮﺣﺪﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﻭﺣﺮﻳﺔ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﺍﻟﻌﺪﻝ‪ ،‬ﻭﺍﻟﺸﻮﺭﻯ‪ ،‬ﻭﺍﻷﺧﻮﺓ ﻭﺍﻟﺘﻜﺎﻓﻞ ﺍﻻﺟﺘﻤﺎﻋﻲ‪.‬‬
‫‪ -4‬ﺍﻷﺳﺲ ﺍﻷﺧﻼﻗﻴﺔ ﺍﻟﺴﺎﺑﻖ ﺫﻛﺮﻫﺎ ﲢﻘﻖ ﺍﻷﺧﻼﻕ ﺍﳌﻄﻠﻮﺑﺔ ﰲ ﺍﻟﻌﻼﻗﺎﺕ ﻭﺃﳘﻬـﺎ‪ :‬ﺍﻹﺗﻘـﺎﻥ‬
‫ﻼ ﻋـﻦ ﺍﻷﺧـﻼﻕ‬ ‫ﻭﺍﻹﺣﺴﺎﻥ‪ ،‬ﻭﺍﻟﺼﺪﻕ ﻭﺍﻷﻣﺎﻧﺔ‪ ،‬ﻭﺍﻟﺘﺴﺎﻣﺢ ﻭﺍﻟﺘﺴﺎﻫﻞ‪ ،‬ﻭﺍﻟﺘﻔﺎﺅﻝ ﻭﺍﻹﳚﺎﺑﻴﺔ ﻓـﻀ ﹰ‬
‫ﺍﻟﻨﻮﻋﻴﺔ ﻟﻜﻞ ﻣﻬﻨﺔ ﻛﺎﻟﻄﺐ ﻭﺍﻟﺴﻴﺎﺳﺔ ﻭﻏﲑﻫﺎ ﳑﺎ ﻭﺭﺩ ﰲ ﻛﺘﺐ ﺍﻟﺘﺮﺍﺙ‪.‬‬
‫‪ -5‬ﺇﻥ ﺗﻄﺒﻴﻖ ﺃﺧﻼﻗﻴﺎﺕ ﺍﻟﻌﻤﻞ ﰲ ﺍﻹﺳﻼﻡ ﻣﻊ ﺍﻟﻨﻴﺔ ﻭﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ﳛﻘﻖ ﺭﺿﺎ ﺍﷲ ﻭﺑﺮﻛﺎﺗﻪ‪،‬‬
‫ﻭﺩﻭﺍﻡ ﺍﻟﻨﻌﻢ ﻭﺑﻌﻜﺴﻪ ﻓﺈﻥ ﺿﻴﺎﻉ ﺍﻷﺧﻼﻕ ﳚﻠﺐ ﺳﺨﻂ ﺍﷲ ﻭﻧﺰﻭﻝ ﺍﻟﺒﻼﺀ‪.‬‬
‫ﻋﻔﺎﻑ ﻋﺒﺪ ﺍﻟﻐﻔﻮﺭ ﲪﻴﺪ ‪157 -‬‬

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

‫ﺩ‪ .‬ﻋﻔﺎﻑ ﻋﺒﺪ ﺍﻟﻐﻔﻮﺭ ﲪﻴﺪ‬

‫‪Kolej Universiti Islam Malaysia‬‬
‫‪Tingkat 15 Menara A,Pesiaran MPAJ‬‬
‫‪Jalan Pandan Utama, Pandan Indah, 55100 Kuala Lumpur‬‬
 ‫ﺣﺠﻴﺔ ﺧﱪ ﺍﻵﺣﺎﺩ ﰲ ﺍﻟﻌﻘﻴﺪﺓ‬

‫ﺍﻟﺪﻛﺘﻮﺭ ﻫﺪﻯ ﺑﻦ ﳏﺴﻦ‬

‫ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﺑﲔ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﻫﻞ ﺧﱪ ﺍﻵﺣﺎﺩ ﻳﻜﻮﻥ ﺣﺠﺔ ﰲ ﺍﻟﻌﻘﻴـﺪﺓ ﺃﻡ ﻻ؟‬
‫ﻓﻬﺬﺍ ﻳﺆﺩﻱ ﺇﱃ ﺍﻟﺘﺸﻜﻴﻚ ﻭﺍﻟﺘﺸﻮﻳﻪ ﻋﻠﻰ ﻋﻮﺍﻡ ﺍﻟﻨﺎﺱ ﺧﺼﻮﺻﺎ ﻣﻦ ﻟﻴﺲ ﻟﻪ ﺃﺳﺎﺱ ﻗـﻮﻱ ﰲ ﻋﻠـﻢ‬
‫ﺍﻟﻌﻘﻴﺪﺓ‪ .‬ﻛﻴﻒ ﻻ‪ ،‬ﻭﰲ ﲨﺎﻋﺔ ﻭﺍﺣﺪﺓ ﻭﻫﻲ ﲨﺎﻋﺔ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‪ ،‬ﻭﺟﺪ ﻋﻠﻤﺎﺀ ﻣﺸﻬﻮﺭﻭﻥ ﻳﻜﺘﺒﻮﻥ ﰲ‬
‫ﻛﺘﺒﻬﻢ ﻭﻳﻘﻮﻟﻮﻥ‪ :‬ﺇﻥ ﺧﱪ ﺍﻵﺣﺎﺩ ﻻ ﻳﻜﻮﻥ ﺣﺠﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ‪ ،‬ﺑﻴﻨﻤﺎ ﻭﺟﺪ ﻋﻠﻤـﺎﺀ ﻣـﺸﻬﻮﺭﻭﻥ‬
‫ﺁﺧﺮﻭﻥ ﻳﻜﺘﺒﻮﻥ ﰲ ﻛﺘﺒﻬﻢ ﻭﻳﻘﻮﻟﻮﻥ‪ :‬ﺇﻥ ﺧﱪ ﺍﻵﺣﺎﺩ ﻳﻜﻮﻥ ﺣﺠﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﻭﻳﻘﻮﻟﻮﻥ‪ :‬ﺇﻥ ﻣﻨﻜﺮﻩ‬
‫ﻛﺎﻓﺮ‪ .‬ﻓﻼ ﺷﻚ ﺃﻥ ﻫﺬﺍ ﺍﻻﺧﺘﻼﻑ ﻳﺸﻮﺵ ﺃﻓﻜﺎﺭ ﻋﻮﺍﻡ ﺍﻟﻨﺎﺱ‪ .‬ﻣﻦ ﻫﻨﺎ ﺗﻈﻬﺮ ﺃﳘﻴﺔ ﲝﺚ ﻫﺬﻩ ﺍﳌﺴﺎﻟﺔ‬
‫ﲝﺜﺎ ﺩﻗﻴﻘﺎ ﻟﺘﻌﺮﻑ ﺁﺭﺍﺅﻫﻢ ﻭﺃﺩﻟﺘﻬﻢ ﻭﻭﺟﻬﺔ ﻧﻈﺮﻫﻢ‪ .‬ﻓﺎﻟﻜﺎﺗﺐ ﻣﻊ ﺍﻻﻋﺘﺮﺍﻑ ﺑﻌﻠﻤﻪ ﺍﶈﺪﻭﺩ ﻳﺴﺄﻝ ﺍﷲ‬
‫ﺃﻥ ﻳﻮﻓﻘﻪ ﰲ ﻛﺘﺎﺑﺘﻪ ﳍﺬﺍ ﺍﳌﻮﺿﻮﻉ ﺍﳋﻄﲑ ﺑﺎﻟﺮﺟﻮﻉ ﺇﱃ ﻣﺎ ﻛﺘﺒﻪ ﺍﻟﻌﻠﻤﺎﺀ ﻗﺪﳝﺎ ﻭﺣﺪﻳﺜﺎ ﺧﺼﻮﺻﺎ ﰲ‬
‫ﻛﺘﺐ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ ،‬ﻭﺃﺻﻮﻝ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﻋﻠﻢ ﺍﻟﻜﻼﻡ‪ ،‬ﻭﻛﺘﺐ ﺍﳊﺪﻳﺚ ﻭﺷﺮﻭﺣﻬﺎ ﻭﻏﲑ ﺫﻟﻚ ﳑﺎ ﻟـﻪ‬
‫ﻋﻼﻗﺔ ﺑﺎﳌﻮﺿﻮﻉ‪.‬‬
‫ﺑﻌﺪ ﻋﺮﺽ ﺁﺭﺍﺋﻬﻢ ﻭﺣﺠﺘﻬﻢ‪ ،‬ﺍﻟﻜﺎﺗﺐ ﻳﺮﺟﺢ ﺃﻥ ﺧﱪ ﺍﻵﺣﺎﺩ ﻳﻜﻮﻥ ﺣﺠﺔ ﰲ ﻓﺮﻭﻉ ﺍﻟﻌﻘﻴـﺪﺓ‪،‬‬
‫ﻭﻣﻊ ﺫﻟﻚ ﻓﻤﻨﻜﺮﻩ ﻟﻴﺲ ﺑﻜﺎﻓﺮ ﻭﻟﻜﻦ ﻣﺒﺘﺪﻉ‪ .‬ﻭﺃﻣﺎ ﺃﺻﻮﻝ ﺍﻟﻌﻘﻴﺪﺓ ﻓﻬﻲ ﺍﻟﱵ ﺗﻔـﺼﻞ ﺑـﲔ ﺍﻟﻜﻔـﺮ‬
‫ﻭﺍﻹﳝﺎﻥ ﻓﻄﺮﻳﻖ ﺛﺒﻮ‪‬ﺎ ﻻ ﺑﺪ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﺼﺮﳛﺔ ﺃﻭ ﻣﻦ ﺍﻵﺣﺎﺩﻳﺚ ﺍﳌﺘﻮﺍﺗﺮﺓ ﺍﻟﺼﺮﳛﺔ ﻭﻗـﺪ‬
‫ﺃﲨﻊ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﺗﻮﺍﺗﺮﻫﺎ‪.‬‬
‫ﻣﻘﺪﻣﺔ‬
‫ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﺑﲔ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﻫﻞ ﺧﱪ ﺍﻵﺣﺎﺩ ﻳﺼﻠﺢ ﺃﻥ ﻳﻜﻮﻥ ﺣﺠﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ‬
‫ﺃﻡ ﻻ؟ ﻓﻬﺬﺍ ﻳﺆﺩﻱ ﺇﱃ ﺍﻟﺘﺸﻜﻴﻚ ﻭﺍﻟﺘﺸﻮﻳﺶ ﻋﻠﻰ ﺍﻟﻘﺎﺭﺉ ﻻ ﺳﻴﻤﺎ ﺇﺫﺍ ﻛﺎﻥ ﻟﻴﺲ ﻟﺪﻳﻪ ﺃﺳﺎﺱ ﻗـﻮﻱ‬
‫ﰲ ﺍﳌﺒﺎﺩﺉ ﺍﻹﺳﻼﻣﻴﺔ ﺧﺼﻮﺻﺎ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻟﻌﻘﻴﺪﺓ‪ .‬ﻛﻴﻒ ﻻ‪ ،‬ﺣﻴﻨﻤﺎ ﻳﻘﺮﺃ ﺍﻟﻘﺎﺭﺉ ﻛﺘﺎﺑﺎ ﻣﺎ ﻳﺬﻛﺮ ﻓﻴﻪ‬
‫ﺃﻥ ﺁﺣﺎﺩﻳﺚ ﺍﻵﺣﺎﺩ ﻟﻴﺴﺖ ﲝﺠﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ‪ ،‬ﺑﻴﻨﻤﺎ ﻳﻘﺮﺃ ﰲ ﻛﺘﺎﺏ ﺁﺧﺮ ﺫﻛﺮ ﻓﻴﻪ ﺃﻥ ﺃﺣﺎﺩﻳﺚ ﺍﻵﺣﺎﺩ‬
‫ﺣﺠﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺑﻞ ﻳﺬﻛﺮ ﻓﻴﻪ ﻛﺬﻟﻚ ﺃﻥ ﻣﻨﻜﺮﻫﺎ ﻛﺎﻓﺮ‪ .‬ﺃﻟـﻴﺲ ﻫـﺬﺍ ﻳـﺆﺩﻱ ﺇﱃ ﺍﻟﺘـﺸﻜﻴﻚ‬
‫ﻭﺍﻟﺘﺸﻮﻳﻪ؟ ﻓﻜﻴﻒ ﺗﻜﺘﺐ ﰲ ﻛﺘﺐ ﻹﻫﻞ ﲨﺎﻋﺔ ﻭﺍﺣﺪﺓ ﳍﺎ ﻋﻼﻗﺔ ﺑﺎﻟﻌﻘﻴﺪﺓ ﺍﻷﻗﻮﺍﻝ ﺍﳌ‪‬ﺘَﻀﺎﺭﺑﺔ؟ ﻓﻤﻦ‬
‫ﺑﺎﺏ ﺃﻭﱃ ﻟﻮ ﻛﺎﻧﺖ ﺍﻟﻜﺘﺐ ﺑﲔ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﻣﻊ ﲨﺎﻋﺎﺕ ﺃﺧﺮﻯ ﻣﻦ ﺍﳉﻤﺎﻋﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬
‫ﻣﻦ ﻫﻨﺎ ﺃﺭﻯ ﺃﳘﻴﺔ ﻛﺘﺎﺑﺔ ﻫﺬﻩ ﺍﳌﻘﺎﻟﺔ‪ ،‬ﻟﻌﻞ ﺍﻟﻘﺎﺭﺉ ﻳﻌﻠﻢ ﻣﺎ ﻫﻮ ﺳﺒﺐ ﺍﻻﺧـﺘﻼﻑ؟ ﻭﻫـﻞ ﻫـﺬﺍ‬
‫ﺍﻻﺧﺘﻼﻑ ﺣﻘﻴﻘﻲ ﺃﻡ ﻇﺎﻫﺮﻱ ﻓﻘﻂ؟ ﻓﻤﺎ ﻣﻮﻗﻔﻨﺎ ﻣﻦ ﺫﻟﻚ؟‬
‫ﻫﺪﻯ ﺑﻦ ﳏﺴﻦ ‪159 -‬‬

‫ﺗﻌﺮﻳﻒ ﺧﱪ ﺍﻵﺣﺎﺩ‬
‫ﺧﱪ ﺍﻟﻮﺍﺣﺪ ﻫﻮ ﻣﺎ ﱂ ﻳﻮﺟﺪ ﻓﻴﻪ ﺷﺮﻭﻁ ﺍﳌﺘﻮﺍﺗﺮ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﺍﻟﺮﺍﻭﻱ ﻟﻪ ﻭﺍﺣﺪﺍ ﺃﻭ ﺃﻛﺜﺮ )ﺍﻟﻘﺎﲰﻲ‬
‫‪ .(147 ،1961‬ﻭﻫﻮ ﻳﻨﻘﺴﻢ ﺇﱃ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ‪.‬‬
‫ﺍﻷﻭﻝ ﺍﻟﻐﺮﻳﺐ ﻭﻫﻮ ﻣﺎ ﺗﻔﺮﺩ ﺑﺮﻭﺍﻳﺘﻪ ﺷﺨﺺ ﻭﺍﺣﺪ ﰲ ﺃﻱ ﻣﻮﺿﻊ ﻭﻗﻊ ﺍﻟﺘﻔﺮﺩ ﺑﻪ ﻣﻦ ﺍﻟﺴﻨﺪ‪) .‬ﺍﺑﻦ‬
‫ﺣﺠﺮ ‪(6 ،1934‬‬
‫ﺍﻟﺜﺎﱐ ﺍﻟﻌﺰﻳﺰ ﻛﻤﺎ ﻗﺎﻝ ﳏﻤﺪ ﻋﺠﺎﺝ ﺍﳋﻄﻴﺐ ﻭﻫﻮ ﻣﺎ ﺍﻧﻔﺮﺩ ﺑﺮﻭﺍﻳﺘﻪ ﻋﻦ ﺭﺍﻭﻳﻪ ﺍﺛﻨﺎﻥ ﻓﻼ ﻳـﺮﻭﻱ‬
‫ﺃﻗﻞ ﻣﻦ ﺍﺛﻨﲔ ﻋﻦ ﺍﺛﻨﲔ )ﺍﳋﻄﻴﺐ ‪ ،363 ،1975‬ﺍﺑﻦ ﺣﺠﺮ ‪(5 ،1934‬‬
‫ﺍﻟﺜﺎﻟﺚ ﺍﳌﺸﻬﻮﺭ ﻭﻫﻮ ﻣﺎ ﺭﻭﺍﻩ ﺛﻼﺛﺔ ﻓﺄﻛﺜﺮ ﻭﱂ ﻳﺼﻞ ﺇﱃ ﺣﺪ ﺍﻟﺘﻮﺍﺗﺮ )ﺍﻟـﺴﻴﻮﻃﻲ ‪:2 ،1966‬‬
‫‪(181‬‬
‫ﻭﻣﻦ ﺍﻷﺻﻮﻟﻴﲔ ﻣﻦ ﻳﻘﻮﻝ ﺑﺄﻥ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﺁﺣﺎﺩ ﰲ ﺃﺻﻠﻪ ﰒ ﺍﻧﺘﺸﺮ ﻓﺼﺎﺭ ﻳﻨﻘﻠﻪ ﻗﻮﻡ ﻻ‬
‫ﻳﺘﻮﻫﻢ ﺗﻮﺍﻃﺆﻫﻢ ﻋﻠﻰ ﺍﻟﻜﺬﺏ ﻭﻫﻢ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﱐ ﻭﺍﻟﺜﺎﻟﺚ ﺑﻌﺪ ﺍﻟﺼﺤﺎﺑﺔ ﻭﻣﻦ ﺑﻌﺪﻫﻢ ﻭﺃﻭﻟﺌﻚ ﻗـﻮﻡ‬
‫ﺛﻘﺎﺕ ﺃﺋﻤﺔ ﻻ ﻳﺘﻬﻤﻮﻥ ﻓﺼﺎﺭ ﺑﺸﻬﺎﺩ‪‬ﻢ ﻭ ﺗﺼﺪﻳﻘﻬﻢ ﲟﱰﻟﺔ ﺍﳌﺘﻮﺍﺗﺮ ﺣﺠﺔ ﻣﻦ ﺣﺠﺞ ﺍﷲ )ﺍﻟﺒـﺰﺩﻭﻱ‬
‫‪ (368 :2 ،51308‬ﻭﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻟﺴﻨﺔ ﻳﺴﻤﻰ ﺍﻟﺴﻨﺔ ﺍﳌﺸﻬﻮﺭﺓ ﻋﻨﺪﻫﻢ‪ ،‬ﻭﻫﻲ ﺗﻔﻴﺪ ﺍﻟﻄﻤﺄﻧﻴﻨﺔ‬
‫ﻭﺍﻟﻈﻦ ﺍﻟﻘﺮﻳﺐ ﺇﱃ ﺍﻟﻴﻘﲔ ﻭﻳﻔﺴﻖ ﺟﺎﺣﺪﻫﺎ )ﺍﻟﺰﺣﻴﻠﻲ ‪ ،454-453 :1 ،1986‬ﻋﺒﺪ ﺍﻟﻜـﺮﱘ‬
‫ﺯﻳﺪﺍﻥ ‪ .(173 ،1993‬ﻭﺃﻣﺎ ﺍﻵﺣﺎﺩ ﻋﻨﺪﻫﻢ ﻓﻬﻮ ﺩﻭﻥ ﺍﳌﺸﻬﻮﺭ ﻭﺍﳌﺘﻮﺍﺗﺮ ﰲ ﺍﻟﻌﺼﻮﺭ ﺍﻟﺜﻼﺛﺔ ﺍﻷﻭﱃ‬
‫ﻓﻬﻲ ﺗﻔﻴﺪ ﺍﻟﻈﻦ ﻻ ﺍﻟﻴﻘﲔ ﻭﻻ ﺍﻟﻄﻤﺄﻧﻴﻨﺔ ﻭﳚـﺐ ﺍﻟﻌﻤـﻞ ‪‬ـﺎ ﻻ ﺍﻻﻋﺘﻘـﺎﺩ ﻟﻠـﺸﻚ ﰲ ﺛﺒﻮ‪‬ـﺎ‬
‫)ﺍﻟﺰﺣﻴﻠﻲ‪ (1986،455:1‬ﻭﺃﻣﺎ ﺍﳌﺘﻮﺍﺗﺮ ﻓﻬﻮ ﻳﻮﺟﺐ ﻋﻠﻢ ﺍﻟﻴﻘﲔ ﺿﺮﻭﺭﺓ ﲟﱰﻟﺔ ﺍﻟﻌﻴـﺎﻥ ﺑﺎﻟﺒـﺼﺮ‬
‫ﻭﺍﻟﺴﻤﻊ ﺑﺎﻷﺫﻥ ﻭﺿﻌﺎ ﻭﲢﻘﻴﻘﺎ ﻓﺼﺎﺭ ﻣﻨﻜﺮ ﺍﳌﺘﻮﺍﺗﺮ ﻭﺧﺎﻟﻔﻪ ﻛﺎﻓﺮﺍ )ﺍﻟﺒﺰﺩﻭﻱ ‪- 362 :2 ،1308‬‬
‫‪ (367‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﺍﳌﺘﻮﺍﺗﺮ ﺍﳌﻔﻴﺪ ﺍﻟﻌﻠﻢ ﺍﻟﻴﻘﻴﲏ‪ .‬ﻭﺍﻟﻴﻘﲔ ﻫﻮ ﺍﻻﻋﺘﻘﺎﺩ ﺍﳉـﺎﺯﻡ ﺍﳌﻄـﺎﺑﻖ )ﺍﺑـﻦ‬
‫ﺣﺠﺮ‪ (4 ،1934‬ﻭﻫﻨﺎﻙ ﺃﻳﻀﺎ ﻣﻦ ﻳﻘﻮﻝ ﺑﻮﺟﻮﺩ ﺍﻟﺘﻮﺳﻂ ﺑـﲔ ﺍﻟﺘـﻮﺍﺗﺮ ﻭﺍﻵﺣـﺎﺩ ﻭﻳـﺴﻤﻰ‬
‫ﺑﺎﳌﺴﺘﻔﻴﺾ ﺇﻻ ﺃﻥ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﳋﱪ ﻣﻮﺟﺐ ﻟﻠﻌﻤﻞ ﻭﺍﻟﻌﻠﻢ ﺍﳌﻜﺘﺴﺐ )ﺍﻟﺒﻐﺪﺍﺩﻱ ‪-12 ،1928‬‬
‫‪ (13‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ ﺃﻧﻪ ﻳﻘﺘﻀﻲ ﺍﻟﻌﻠﻢ ﻧﻈﺮﺍ ﻭﺍﳌﺘﻮﺍﺗﺮ ﻳﻘﺘﻀﻴﻪ ﺿﺮﻭﺭﺓ )ﺍﻟـﺴﺒﻜﻲ ﻭ ﺍﺑـﻦ ﺍﻟـﺴﺒﻜﻲ‬
‫‪(300 ،1984‬‬
‫ﳑﺎ ﺗﻘﺪﻡ ﺍﺗﻀﺢ ﺃﻥ ﺣﺪﻳﺚ ﺍﻵﺣﺎﺩ ﻫﻮ ﺇﻣﺎ ﻏﺮﻳﺐ ﻭﺇﻣﺎ ﻋﺰﻳﺰ ﻭﺇﻣﺎ ﻣﺸﻬﻮﺭ‪ .‬ﻓﻐﲑ ﺍﻵﺣـﺎﺩ ﻫـﻮ‬
‫ﺍﳌﺘﻮﺍﺗﺮ ﺇﻻ ﺃﻥ ﻛﺜﲑﺍ ﻣﻦ ﺍﻷﺻﻮﻟﲔ ﺭﺃﻭﺍ ﺃﻥ ﺍﳊﺪﻳﺚ ﺇﻣﺎ ﻣﺘﻮﺍﺗﺮ ﻭﺇﻣﺎ ﻣﺸﻬﻮﺭ ﻭﺇﻣﺎ ﺁﺣﺎﺩ‪ .‬ﻓﺎﻵﺣـﺎﺩ‬
‫ﻏﲑ ﺍﳌﺸﻬﻮﺭ ﻭﻏﲑ ﺍﳌﺘﻮﺍﺗﺮ‪ .‬ﻭﻫﻨﺎﻙ ﺃﻳﻀﺎ ﻣﻦ ﻗﺎﻝ ﺑﺎﻟﺘﻮﺳﻂ ﺑﲔ ﺍﳌﺘﻮﺍﺗﺮ ﻭﺍﻵﺣﺎﺩ ﻭﻫﻮ ﺍﳌﺴﺘﻔﻴﺾ‪.‬‬
‫ﺗﻌﺮﻳﻒ ﺍﻟﻌﻘﻴﺪﺓ‬
‫ﻭﻗﺪ ﻧﻘﻞ ﺍﻟﺪﻛﺘﻮﺭ ﳏﻤﻮﺩ ﺍﳋﺎﻟﺪﻱ ﺁﺭﺍﺀ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﻣﻌﲎ ﺍﻟﻌﻘﻴﺪﺓ‪ .‬ﻣﻨﻬﺎ‪:‬‬
‫ﺑﻠﻮﻍ ﺍﻟﺸﻌﻮﺭ ﺑﺎﻟﺸﻴﺊ ﺇﱃ ﺣﺪ ﻳﺼﺒﺢ ﳏﺮﻛﺎ ﻟﻌﻮﺍﻃﻔﻨﺎ ﻭ ﻣﻮﺟﻬﺎ ﻟﺴﻠﻮﻛﻨﺎ‪ .‬ﻭﻫﺬﺍ ﺗﻌﺮﻳﻒ ﺍﻟﻌﻘﻴﺪﺓ‬
‫ﻟﻠﺸﻴﺦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺣﻨﺒﻜﺔ‪.‬‬
 ‫‪ISoIT‬‬ ‫‪- 160‬‬

‫ﺍﻟﺘﺼﺪﻳﻖ ﻫﻮ ﺍﻻﻋﺘﺮﺍﻑ ﺍﻟﻜﺎﻣﻞ ﻣﻦ ﻏﲑ ﺗﺒﺪﻳﻞ ﺃﻭ ﻧﻘﺺ ﺑﺎﻟﻌﻘﻴﺪﺓ ﻭﺍﻻﺳﺘﺴﻼﻡ ﺍﻟﻴﻘـﻴﲏ ﳉﻤﻴـﻊ‬

‫ﺃﺭﻛﺎﻥ ﺍﻹﺳﻼﻡ‪ .‬ﻫﺬﺍ ﺗﻌﺮﻳﻒ ﺍﻟﻌﻘﻴﺪﺓ ﻟﻠﺪﻛﺘﻮﺭ ﳏﻤﺪ ﺳﻌﻴﺪ ﺍﻟﺒﻮﻃﻲ‪.‬‬
‫ﺍﻟﻌﻬﺪ ﺍﳌﺸﺪﻭﺩ ﻭﺍﻟﻌﺮﻭﺓ ﺍﻟﻮﺛﻘﻰ ﰲ ﺍﻟﻘﻠﺐ ﻭﺍﻟﺮﺍﺳﺨﺔ ﰲ ﺍﻷﻋﻤﺎﻕ‪ .‬ﻫﺬﺍ ﺗﻌﺮﻳﻒ ﺍﻟﻌﻘﻴﺪﺓ ﻟﻠﺪﻛﺘﻮﺭ‬
‫ﻋﺒﺪﺍﷲ ﻋﺰﺍﻡ‪.‬‬
‫ﺗﺼﺪﻳﻖ ﺍﻟﻘﻠﺐ ﺑﺎﷲ ﻭﺭﺳﻮﻟﻪ‪ .‬ﻫﺬﺍ ﺗﻌﺮﻳﻒ ﺍﻟﻌﻘﻴﺪﺓ ﻟﻠﺪﻛﺘﻮﺭ ﻳﻮﺳﻒ ﺍﻟﻘﺮﺿﺎﻭﻱ‪.‬‬
‫ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﺗﺼﺪﻕ ‪‬ﺎ ﺍﻟﻨﻔﻮﺱ ﻭﺗﻄﻤﺌﻦ ﺇﻟﻴﻬﺎ ﺍﻟﻘﻠﻮﺏ ﻭﺗﻜﻮﻥ ﻳﻘﻴﻨﺎ ﻋﻨﺪ ﺃﺻﺤﺎ‪‬ﺎ ﻵ ﳝﺎﺯﺟﻬـﺎ‬
‫ﺭﻳﺐ ﻭﻻ ﳜﺎﻟﻄﻬﺎ ﺷﻚ‪ .‬ﻫﺬﺍ ﺗﻌﺮﻳﻒ ﺍﻟﻌﻘﻴﺪﺓ ﻟﻠﺪﻛﺘﻮﺭ ﻋﻤﺮ ﺳﻠﻴﻤﺎﻥ ﺍﻷﺷﻘﺮ‪.‬‬
‫ﰒ ﺃﺗﻰ ﺍﻟﺪﻛﺘﻮﺭ ﳏﻤﻮﺩ ﺍﳋﺎﻟﺪﻱ ﺑﺘﻌﺮﻳﻒ ﺍﻟﻌﻘﻴﺪﺓ ﻣﻦ ﻋﻨﺪﻩ ﻫﻮ ﺑﻘﻮﻟﻪ‪ :‬ﺍﻟﻌﻘﻴـﺪﺓ ﻫـﻲ ﺍﻹﳝـﺎﻥ‬
‫ﻭﺍﻹﳝﺎﻥ ﻫﻮ ﺍﻟﺘﺼﺪﻳﻖ ﺍﳉﺎﺯﻡ ﺍﳌﻄﺎﺑﻖ ﻟﻠﻮﺍﻗﻊ ﺍﻟﻨﺎﺷﻰﺀ ﻋﻦ ﺩﻟﻴﻞ‪) .‬ﺍﳋﺎﻟﺪﻱ ﺑـﺪﻭﻥ ﺍﻟﺘـﺎﺭﻳﺦ‪- 16 ،‬‬
‫‪(17‬‬
‫ﰒ ﻗﺎﻝ ﺍﻟﺪﻛﺘﻮﺭ ﺍﳋﺎﻟﺪﻱ‪ :‬ﺇﻥ ﺍﻟﺸﺎﺋﻊ ﺍﻃﻼﻕ ﺍﻟﺪﻳﻦ ﻭﻋﻠﻢ ﺍﻟﺘﻮﺣﻴﺪ ﻭﻋﻠﻢ ﺍﻟﻌﻘﺎﺋﺪ ﻋﻠﻰ ﻣـﺴﺎﺋﻞ‬
‫ﺍﻹﳝﺎﻥ ﺑﺎﷲ ﺗﻌﺎﱃ ﻭﻣﻼﺋﻜﺘﻪ ﻭﺭﺳﻠﻪ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻭﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ ﻭﺍﳍﺪﻯ ﻭﺍﻟﻀﻼﻝ ﻭﻏﲑ ﺫﻟﻚ ﳑﺎ ﻟﻪ‬
‫ﻋﻼﻗﺔ ﲟﺎ ﻃﻠﺐ ﺍﻹﺳﻼﻡ ﺍﻹﳝﺎﻥ ﺑﻪ )ﺍﳋﺎﻟﺪﻱ ﺑﺪﻭﻥ ﺍﻟﺘﺎﺭﻳﺦ‪(20 ،‬‬
‫ﻗﺎﻝ ﺍﻹﳚﻲ‪ :‬ﺍﳌﺮﺍﺩ ﺑﺎﻟﻌﻘﺎﺋﺪ ﻣﺎ ﻳﻘﺼﺪ ﻓﻴﻪ ﻧﻔﺲ ﺍﻹﻋﺘﻘﺎﺩ ﺩﻭﻥ ﺍﻟﻌﻤﻞ )ﻣﺼﻄﻔﻰ ﻋﺒﺪ ﺍﻟﺮﺍﺯﻕ ﺑﺪﻭﻥ‬
‫ﺍﻟﺘﺎﺭﻳﺦ‪(261 ،‬‬
‫ﻭﻗﺎﻝ ﺍﻟﺘﻔﺘﺎﺯﱐ‪ :‬ﺍﻟﻌﻠﻢ ﺍﳌﺘﻌﻠﻖ ﺑﺎﻷﺣﻜﺎﻡ ﺍﻟﻔﺮﻋﻴﺔ ﺍﻱ ﺍﻟﻌﻤﻠﻴﺔ ﻳﺴﻤﻰ ﻋﻠﻢ ﺍﻟـﺸﺮﺍﺋﻊ ﻭﺍﻷﺣﻜـﺎﻡ‪،‬‬
‫ﻭﺑﺎﻷﺣﻜﺎﻡ ﺍﻷﺻﻠﻴﺔ ﺃﻯ ﺍﻻﻋﺘﻘﺎﺩﻳﺔ ﻳﺴﻤﻰ ﻋﻠﻢ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﺼﻔﺎﺕ‪) .‬ﻣﺼﻄﻔﻰ ﻋﺒـﺪﺍﻟﺮﺯﺍﻕ ﺑـﺪﻭﻥ‬
‫ﺍﻟﺘﺎﺭﻳﺦ ‪ (265‬ﺍﻟﺘﻔﺘﺎﺯﺍﱐ ﻭﺇﻥ ﱂ ﻳﻌﺮﻑ ﺍﻟﻌﻘﻴﺪﺓ ﺇﻻ ﺃﻧﻪ ﻳﻔﻬﻢ ﻣﻦ ﻛﻼﻣﻪ ﺃﻥ ﲝﺚ ﺍﻟﻌﻘﻴﺪﺓ ﻫﻮ ﻋﻠـﻢ‬
‫ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﺼﻔﺎﺕ ﻭ ﻟﻴﺲ ﺍﻷﺣﻜﺎﻡ ﺍﻟﻌﻤﻠﻴﺔ‪.‬‬
‫ﳑﺎ ﺗﻘﺪﻡ ﺍﺗﻀﺢ ﺃﻥ ﺍﻟﻌﻘﻴﺪﺓ ﻫﻲ ﺍﻟﺘﺼﺪﻳﻖ ﺍﳉﺎﺯﻡ ﺍﳌﻄﺎﺑﻖ ﻟﻠﻮﺍﻗﻊ ﺍﻟﻨﺎﺷﺊ ﻋـﻦ ﺍﻟـﺪﻟﻴﻞ ﺍﺍﻟﻘـﺎﻃﻊ‬
‫ﺍﻟﺼﺮﻳﺢ ﺇﻻ ﺃﻥ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﻻ ﻳﻘﻴﺪﻭﻥ ﺍﻟﺘﺼﺪﻳﻖ ﺑﺎﳉﺰﻡ ﺑﻞ ﻳﻜﻔﻲ ﺍﻟﺘﺼﺪﻳﻖ ﻓﻘﻂ ﻛﻤﺎ ﰲ ﺗﻌﺮﻳـﻒ‬
‫ﺍﻟﻘﺮﺿﺎﻭﻱ ﻭﻫﻲ ﺗﺘﻌﻠﻖ ﺑﺎﻻﻋﺘﻘﺎﺩ ﻭﻻ ﺗﺘﻌﻠﻖ ﺑﺎﻷﺣﻜﺎﻡ ﺍﻟﻌﻤﻠﻴﺔ‪.‬‬
‫ﺇﻓﺎﺩﺓ ﺧﱪ ﺍﻵﺣﺎﺩ‬
‫ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺇﻓﺎﺩﺓ ﺧﱪ ﺍﻵﺣﺎﺩ ﻭﳝﻜﻦ ﺗﻘﺴﻴﻢ ﺁﺭﺁﺋﻬﻢ ﺇﱄ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ‪.‬‬
‫ﺍﻟﺮﺃﻱ ﺍﻷﻭﻝ‪ :‬ﺃﻧﻪ ﻻ ﻳﻔﻴﺪ ﺍﻟﻌﻠﻢ ﻣﻄﻠﻘﺎ ﺳﻮﺍﺀ ﺑﻘﺮﻳﻨﺔ ﺃﻡ ﻻ‪.‬‬
‫ﺍﻟﺮﺃﻱ ﺍﻟﺜﺎﱐ‪ :‬ﺃﻧﻪ ﻳﻔﻴﺪ ﺍﻟﻌﻠﻢ ﻣﻄﻠﻘﺎ ﻭﻟﻮ ﻣﻦ ﻏﲑ ﻗﺮﻳﻨﺔ‪.‬‬
‫ﺍﻟﺮﺃﻱ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻧﻪ ﻳﻔﻴﺪ ﺍﻟﻌﻠﻢ ﺇﺫﺍ ﺍﺣﺘﻔﺖ ﺑﻪ ﺍﻟﻘﺮﺍﺋﻦ )ﺍﶈﻠـﻰ‪ ،‬ﺑـﺪﻭﻥ ﺍﻟﺘـﺎﺭﻳﺦ‪،130 :2 ،‬‬
‫ﺍﻷﻧﺼﺎﺭﻱ‪ 1332 ،‬ﻩ‪ ،121 :2 ،‬ﺍﻟﻔﺘﻮﺣﻲ ‪ ،349 ،348 :2 ،1993‬ﺍﳌﻄﻴﻌـﻲ ‪:3 ،1345‬‬
‫‪(717‬‬
‫ﻭﺑﻌﺪ ﻋﺮﺽ ﺗﻘﺴﻴﻢ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺈﻓﺎﺩﺓ ﺧﱪ ﺍﻵﺣﺎﺩ‪ ،‬ﻳﻬﻤﲏ ﻫﻨـﺎ ﺃﻥ ﺃﻭﺿـﺢ ﺁﺭﺁﺀﻫـﻢ‬
‫ﺑﺎﻟﺘﻔﺼﻴﻞ‪.‬‬
‫ﻫﺪﻯ ﺑﻦ ﳏﺴﻦ ‪161 -‬‬

‫ﺍﻟﺮﺃﻱ ﺍﻷﻭﻝ ﺃﻥ ﺧﱪ ﺍﻵﺣﺎﺩ ﻻ ﻳﻔﻴﺪ ﺍﻟﻌﻠﻢ‬

‫ﻭﳑﻦ ﺫﻫﺐ ﺇﱃ ﻫﺬﺍ ﺍﳌﺬﻫﺐ ﺃﺑﻮ ﺣﻨﻴﻔﺔ‪ ،‬ﻭﻫﻮ ﻣﺬﻫﺐ ﲨﻬـﻮﺭ ﺍﻷﺻـﻮﻟﻴﲔ‪) .‬ﺍﻷﻧـﺼﺎﺭﻱ‪،‬‬
‫‪ ،121 :2 ،1324‬ﺍﺑﻦ ﺍﻟﺴﺒﻜﻲ ﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ‪ (130 :2 ،‬ﻭﻫﻮ ﻣﺬﻫﺐ ﲨﻬﻮﺭ ﺍﳌﺘﻜﻠﻤﲔ ﻭﺃﻛﺜﺮ‬
‫ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻭﲨﻠﺔ ﺍﻟﻔﻘﻬﺎﺀ‪ ،‬ﻭﻗﺎﻟﻮﺍ ﺇﻧﻪ ﻻ ﻳﻔﻴﺪ ﺍﻟﻌﻠﻢ ﻭﺇﳕﺎ ﻳﻔﻴﺪ ﺍﻟﻌﻤﻞ )ﺍﻟﺒﺰﺩﻭﻱ‪ ،‬ﺍﻟﺒﺨﺎﺭﻱ ‪.1308‬‬
‫‪ ،370 :2‬ﺍﻟﻘﺮﺿﺎﻭﻱ ‪(91 ،1997‬‬
‫ﻭﳑﻦ ﺫﻫﺐ ﺇﱃ ﻫﺬﺍ ﺍﳌﺬﻫﺐ ﺃﻳﻀﺎ ﺍﺑﻦ ﻋﻘﻴﻞ ﻭﺍﺑﻦ ﺍﳉﻮﺯﻱ ﻭﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺒـﺎﻗﻼﱐ ﻭﺃﺑـﻮ‬
‫ﺣﺎﻣﺪ ﻭﺍﺑﻦ ﺑﺮﻫﺎﻥ ﻭﺍﻟﻔﺨﺮﺍﻟﺮﺍﺯﻱ ﻭﺍﻵﻣﺪﻱ ﻭﻏﲑﻫﻢ )ﺍﻟﻔﺘﻮﺣﻲ ‪،1993‬‬
‫‪(351 :2‬‬

‫ﻗﺎﻝ ﺍﻟﺒﻴﻀﺎﻭﻱ‪ :‬ﻓﻴﻤﺎ ﻇﻦ ﺻﺪﻗﻪ ﻭﻫﻮ ﺧﱪ ﺍﻟﻌﺪﻝ ﺍﻟﻮﺍﺣـﺪ )ﺍﻟﺒﻴـﻀﺎﻭﻱ ‪(711 :3 ،1345‬‬
‫ﻳﺘﻀﺢ ﻣﻦ ﻗﻮﻝ ﺍﻟﺒﻴﻀﺎﻭﻱ ﻫﺬﺍ ﺑﺄﻥ ﺧﱪ ﺍﻟﻮﺍﺣﺪ ﻳﻔﻴﺪ ﺍﻟﻈﻦ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻷﺳﻨﻮﻱ‪ :‬ﺃﻥ ﻳﺘﺮﺟﺢ ﺍﺣﺘﻤﺎﻝ ﺻﺪﻗﻪ ﻛﺨﱪ ﺍﻟﻌﺪﻝ )ﺍﻷﺳﻨﻮﻱ ‪(717 :3 ،1345‬‬
‫ﻭﺍﻟﺬﻱ ﻳﺘﺮﺟﺢ ﺍﺣﺘﻤﺎﻝ ﺻﺪﻗﻪ ﻫﻮ ﻳﻔﻴﺪ ﺍﻟﻈﻦ ﻻ ﺍﻟﻴﻘﲔ‪.‬‬
‫ﻗﺎﻝ ﺍﻷﺳﻨﻮﻱ‪ :‬ﻭﺃﻣﺎ ﺍﻟﺴﻨﺔ ﻓﺎﻵﺣﺎﺩ ﻣﻨﻬﺎ ﻻ ﺗﻔﻴﺪ ﺇﻻ ﺍﻟﻈﻦ‪ .‬ﻭﻗﺎﻝ ﺍﻟﺒﺰﺩﻭﻱ ﺗﻔﺮﻳﻌﺎ ﻋﻠﻰ ﺃﻥ‬
‫ﺧﱪ ﺍﻵﺣﺎﺩ ﻻ ﻳﻔﻴﺪ ﺍﻟﻌﻠﻢ‪ :‬ﺧﱪ ﺍﻟﻮﺍﺣﺪ ﳌﺎ ﱂ ﻳﻔﺪ ﺍﻟﻴﻘﲔ ﻻ ﻳﻜﻮﻥ ﺣﺠـﺔ ﻓﻴﻤـﺎ ﻳﺮﺟـﻊ ﺇﱃ‬
‫ﺍﻻﻋﺘﻘﺎﺩ ﻷﻧﻪ ﻣﺒﲏ ﻋﻠﻰ ﺍﻟﻴﻘﲔ ﻭﺇﳕﺎ ﻛﺎﻥ ﺣﺠﺔ ﻓﻴﻤﺎ ﻗﺼﺪ ﻓﻴﻪ ﺍﻟﻌﻠﻢ )ﺷﻠﺘﻮﺕ ﺑﺪﻭﻥ ﺗـﺎﺭﻳﺦ‪،‬‬
‫‪(75‬‬
‫ﻭﻗﺎﻝ ﺍﻟﻐﺰﺍﱄ‪ :‬ﺧﱪ ﺍﻟﻮﺍﺣﺪ ﻻ ﻳﻔﻴﺪ ﺍﻟﻌﻠﻢ‪ .‬ﻭﻫﻮ ﻣﻌﻠﻮﻡ ﺑﺎﻟﻀﺮﻭﺭﺓ ﻭﺇﻧﺎ ﻻ ﻧﺼﺪﻕ ﺑﺎﻟﻀﺪﻳﻦ‪،‬‬
‫ﻭﻣﺎ ﺣﻜﻲ ﻋﻦ ﺍﶈﺪﺛﲔ ﻣﻦ ﺃﻥ ﺫﻟﻚ ﻳﻮﺟﺐ ﺍﻟﻌﻠﻢ ﻓﻠﻌﻠﻬﻢ ﺃﺭﺍﺩﻭﺍ ﺃﻧﻪ ﻳﻔﻴﺪ ﺍﻟﻌﻠـﻢ ﺑﻮﺟـﻮﺏ‬
‫ﺍﻟﻌﻤﻞ ﺇﺫ ﻳﺴﻤﻰ ﺍﻟﻈﻦ ﻋﻠﻤﺎ‪ ،‬ﻭﳍﺬﺍ ﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻳﻮﺭﺙ ﺍﻟﻌﻠﻢ ﺍﻟﻈﺎﻫﺮ‪ ،‬ﻭﺍﻟﻌﻠﻢ ﻟﻴﺲ ﻟﻪ ﻇﺎﻫﺮ ﻭ‬
‫ﺑﺎﻃﻦ ﻭﺇﳕﺎ ﻫﻮ ﺍﻟﻈﻦ )ﺍﻟﻐﺰﺍﱄ ‪(145 :1 ،1322‬‬
‫ﻭﻗﺪ ﺭﺩ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﺍﺑﻦ ﺍﻟﺼﻼﺡ ﰲ ﻗﻮﻟﻪ – ﺇﻥ ﺧﱪ ﺍﻵﺣﺎﺩ ﻣﻘﻄﻮﻉ ﺑـﺼﺤﺘﻪ ﻭﺍﻟﻌﻠـﻢ‬
‫ﺍﻟﻴﻘﻴﲏ ﺍﻟﻘﻄﻌﻲ ﺣﺎﺻﻞ ﻓﻴﻪ – ﺑﻘﻮﻟﻪ‪ :‬ﻭﺧﺎﻟﻔﻪ ﺍﶈﻘﻘﻮﻥ ﻭﺍﻷﻛﺜﺮﻭﻥ ﻓﻘﺎﻟﻮﺍ‪ :‬ﻳﻔﻴﺪ ﺍﻟﻈﻦ ﻣﺎ ﱂ ﻳﺘـﻮﺍﺗﺮ‪.‬‬
‫)ﺍﻟﻨﻮﻭﻱ ‪ (1:132 ،1997‬ﻭﻧﻘﻞ ﺍﻟﺴﻴﻮﻃﻲ ﻗﻮﻝ ﺍﻟﻨﻮﻭﻱ ﰲ ﺷﺮﺡ ﻣـﺴﻠﻢ‪ :‬ﻷﻥ ﺫﻟـﻚ ﺷـﺄﻥ‬
‫ﺍﻵﺣﺎﺩ‪ ،‬ﻭﻻ ﻓﺮﻕ ﰲ ﺫﻟﻚ ﺑﲔ ﺍﻟﺸﻴﺨﲔ ﻭﻏﲑﳘﺎ ﻭﺗﻠﻘﻲ ﺍﻷﻣﺔ ﺑﺎﻟﻘﺒﻮﻝ ﺇﳕﺎ ﺃﻓﺎﺩ ﻭﺟﻮﺏ ﺍﻟﻌﻤﻞ ﲟـﺎ‬
‫ﻓﻴﻬﻤﺎ ﻣﻦ ﻏﲑ ﺗﻮﻕﻑ ﻋﻠﻰ ﺍﻟﻨﻈﺮ ﻓﻴﻪ ﲞﻼﻑ ﻏﲑﳘﺎ ﻓﻼ ﻳﻌﻤﻞ ﺑﻪ ﺣﱴ ﻳﻨﻈﺮ ﻓﻴﻪ ﻭﻳﻮﺟﺪ ﻓﻴـﻪ‬
‫ﺷﺮﻭﻁ ﺍﻟﺼﺤﻴﺢ ﻭﻻ ﻳﻠﺰﻡ ﺇﲨﺎﻉ ﺍﻷﻣﺔ ﻋﻠﻰ ﺍﻟﻌﻤﻞ ﲟﺎ ﻓﻴﻬﻤﺎ ﺇﲨﺎﻋﻬﻢ ﻋﻠﻰ ﺍﻟﻘﻄﻊ ﺑﺄﻧﻪ ﻛـﻼﻡ‬
‫ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ )ﺍﻟﺴﻴﻮﻃﻲ ‪(132 :1 ،1966‬‬
‫ﻭﻗﺎﻝ ﺍﳌﻄﻴﻌﻲ ﺗﻌﻘﻴﺒﺎ ﻋﻠﻰ ﻗﻮﻝ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺑﺄﻥ ﺧﱪ ﺍﻟﻮﺍﺣﺪ ﻳﻔﻴﺪ ﺍﻟﻌﻠﻢ ﻣﻄﻠﻘﺎ‪ :‬ﻭﻻ ﺷﻚ ﺃﻥ ﻫﺬﺍ‬
‫ﺍﻟﻘﻮﻝ ﺑﻌﻴﺪ ﻣﻦ ﻣﺜﻞ ﻫﺬﺍ ﺍﻹﻣﺎﻡ ﻷﻧﻪ ﻣﻜﺎﺑﺮﺓ ﺧﺼﻮﺻﺎ ﻣﺎ ﻧﺴﺐ ﺍﻟﻴﻪ ﻣﻦ ﺃﻧﻪ ﻳﻔﻴﺪ ﺍﻟﻌﻠـﻢ ﻣﻄﻠﻘـﺎ‪.‬‬
‫)ﺍﳌﻄﻴﻌﻲ ‪ 1345‬ﻩ‪ ،717 :3 ،‬ﺍﻷﻧﺼﺎﺭﻱ ‪ 1322‬ﻩ‪(121 :2 ،‬‬
 ‫‪ISoIT‬‬ ‫‪- 162‬‬

‫ﻭﻗﺎﻝ ﺍﻟﺒﺬﺩﻭﻱ‪ :‬ﺃﻣﺎ ﺩﻋﻮﻯ ﺍﻟﻴﻘﲔ ﻓﺒﺎﻃﻞ ﺑﻼ ﺷﺒﻬﺔ ﻷﻥ ﺍﻟﻌﻴﺎﻥ ﻳﺮﺩﻩ‪ ،‬ﻣﻦ ﻗﺒﻞ ﺃﻧﺎ ﻗﺪ ﺑﻴﻨـﺎ ﺃﻥ‬
‫ﺍﳌﺸﻬﻮﺭ ﻻ ﻳﻮﺟﺐ ﻋﻠﻢ ﺍﻟﻴﻘﲔ ﻓﻬﺬﺍ ﺃﻭﱃ ﻭﻫﺬﺍ ﻷﻥ ﺧﱪ ﺍﻟﻮﺍﺣﺪ ﳏﺘﻤﻞ ﻻ ﳏﺎﻟـﺔ ﻭﻻ ﻳﻘـﲔ ﻣـﻊ‬
‫ﺍﻻﺣﺘﻤﺎﻝ‪ ،‬ﻭﻣﻦ ﺃﻧﻜﺮ ﻫﺬﺍ ﻓﻘﺪ ﺳﻔﻪ ﻧﻔﺴﻪ ﻭﺃﺿﻞ ﻋﻘﻠﻪ )ﺍﻟﺒﺬﺩﻭﻱ ‪(376 :2 ،1308‬‬
‫ﳑﺎ ﺫﻛﺮ ﺍﺗﻀﺢ ﺃﻥ ﻫﺆﻻﺀ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻘﺎﺋﻠﲔ ﺑﺄﻥ ﺧﱪ ﺍﻟﻮﺍﺣﺪ ﻻ ﻳﻔﻴﺪ ﺍﻟﻌﻠﻢ ﻫﻮ ﺑﺎﻟﻨﻈﺮ ﺇﱃ ﻛـﻮﻥ‬
‫ﺍﻟﻮﺍﺣﺪ ﻣﻦ ﺍﻟﻨﺎﺱ ﻣﻬﻤﺎ ﺃﻭﰐ ﻣﻦ ﺍﻟﻌﺪﻝ ﻭﺍﻟﻀﺒﻂ ﻭﻟﻜﻦ ﺍﺣﺘﻤﺎﻝ ﺍﳋﻄﺄ ﰲ ﺧﱪﻩ ﻣـﺎ ﺯﺍﻝ ﻣﻮﺟـﻮﺩﺍ‬
‫ﻟﺬﻟﻚ ﱂ ﻳﻜﻦ ﺧﱪﻩ ﻣﺘﻴﻘﻨﺎ‪.‬‬
‫ﺍﻟﺮﺃﻱ ﺍﻟﺜﺎﱐ ﺃﻥ ﺧﱪ ﺍﻵﺣﺎﺩ ﻳﻔﻴﺪ ﺍﻟﻌﻠﻢ ﺳﻮﺍﺀ ﺑﻘﺮﻳﻨﺔ ﺃﻡ ﻻ‪.‬‬
‫ﻭﳑﻦ ﺫﻫﺐ ﺇﱃ ﻫﺬﺍ ﺍﳌﺬﻫﺐ ﺍﻹﻣﺎﻡ ﺃﲪﺪ‪ ،‬ﻭﺍﳊﺎﺭﺙ ﺑﻦ ﺃﺳﺪ ﺍﶈﺎﺳﱯ‪ ،‬ﻭﺍﳊـﺴﲔ ﺑـﻦ ﻋﻠـﻲ‬
‫ﺍﻟﻜﺮﺍﺑﻴﺴﻲ‪ ،‬ﻭﺃﺑﻮ ﺳﻠﻴﻤﺎﻥ ﺍﳋﻄﺎﰊ )ﺍﺑﻦ ﺣﺰﻡ ﺑﺪﻭﻥ ﺍﻟﺘﺎﺭﻳﺦ‪ ،107 :1،‬ﺍﺑﻦ ﻗﻴﻢ ﺍﳉﻮﺯﻳـﺔ ﺑـﺪﻭﻥ‬
‫ﺗﺎﺭﻳﺦ ‪ ،376‬ﺍﻟﺴﺒﺎﻋﻲ ‪ (167 ،1985‬ﻭﻫﺬﺍ ﺃﻳﻀﺎ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺩﺍﻭﺩ ﺍﻟﻈﺎﻫﺮﻱ‪ ،‬ﻭﲨﻬﻮﺭ ﺍﶈﺪﺛﲔ‬
‫ﻭﻳﻨﺴﺐ ﺇﱃ ﻋﺎﻣﺔ ﺍﻟﺴﻠﻒ )ﺍﻟﻘﺮﺿﺎﻭﻱ ‪ ،92 ،1997‬ﺍﻟﺒﺨﺎﺭﻱ ‪ 1308‬ﻩ‪(371 :2 ،‬‬
‫ﻭﻣﺎ ﻗﺎﻟﻮﺍ ﺇﻥ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻗﺎﻝ ﺇﻥ ﺧﱪ ﺍﻵﺣﺎﺩ ﻳﻔﻴﺪ ﺍﻟﻌﻠﻢ ﻓﻴﻪ ﺳﺆﺍﻝ ﻷﻥ ﺍﺑﻦ ﺍﳌﱪﺩ ﻗﺎﻝ‪ :‬ﻭﻋـﻦ‬
‫ﺃﲪﺪ ﰲ ﺣﺼﻮﻝ ﺍﻟﻌﻠﻢ ﺑﻪ ﺃﻱ ﺑﺎﻵﺣﺎﺩ ﻗﻮﻻﻥ )ﺍﺑﻦ ﺍﳌﱪﺩ ‪ (213،2000‬ﻟﺬﺍ ﺃﺭﻯ ﺃﻥ ﻫﻨﺎﻟﻚ ﺭﻭﺍﻳﺘﺎﻥ‬
‫ﻋﻦ ﺍﻷﻣﺎﻡ ﺃﲪﺪ‪ ،‬ﺭﻭﺍﻳﺔ ﺃﻥ ﺧﱪ ﺍﻵﺣﺎﺩ ﻳﻔﻴﺪ ﺍﻟﻌﻠﻢ ﻭﺭﻭﺍﻳﺔ ﺃﻥ ﺧﱪ ﺍﻵﺣﺎﺩ ﻻ ﻳﻔﻴﺪ ﺫﻟﻚ‪ ،‬ﻭﻛـﺬﻟﻚ‬
‫ﻋﻦ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺣﺰﻡ ﺑﻌﺪ ﺃﻥ ﺫﻛﺮ ﻗﻮﻝ ﺃﰊ ﺳﻠﻴﻤﺎﻥ ﻭﺍﳊﺴﲔ ﺑﻦ ﻋﻠﻲ ﺍﻟﻜﺮﺍﺑﻴﺴﻲ ﻭﺍﳊﺎﺭﺙ ﺑﻦ ﺃﺳـﺪ‬
‫ﺍﶈﺎﺳﱯ ﻭﻏﲑﻫﻢ ﻗﺎﻝ )ﺍﺑﻦ ﺣﺰﻡ(‪ :‬ﺇﻥ ﺧﱪ ﺍﻟﻮﺍﺣﺪ ﺍﻟﻌﺪﻝ ﻋﻦ ﻣﺜﻠﻪ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ )ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ‬
‫ﻭﺳﻠﻢ( ﻳﻮﺟﺐ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻌﻤﻞ ﻣﻌﺎ ﻭ‪‬ﺬﺍ ﻧﻘﻮﻝ‪) .‬ﺍﺑﻦ ﺣﺰﻡ ﺑﺪﻭﻥ ﺍﻟﺘﺎﺭﻳﺦ‪(107 :1 ،‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ‪ :‬ﻓﻤﻤﻦ ﻧﺺ ﻋﻠﻰ ﺃﻥ ﺧﱪﺍﻟﻮﺍﺣﺪ ﻳﻔﻴﺪ ﺍﻟﻌﻠﻢ ﻣﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﺻﺤﺎﺏ ﺃﰊ ﺣﻨﻴﻔﺔ‬
‫ﻭﺩﺍﻭﺩ ﺑﻦ ﻋﻠﻲ ﻭﺃﺻﺤﺎﺑﻪ ﻛﺄﰊ ﳏﻤﺪ ﺑﻦ ﺣﺰﻡ‪ ،‬ﻭﻧﺺ ﻋﻠﻴﻪ ﺍﳊﺴﲔ ﺑﻦ ﻋﻠﻲ ﺍﻟﻜﺮﺍﺑﺴﻲ ﻭﺍﳊﺎﺭﺙ ﺑﻦ‬
‫ﺃﺳﺪ ﺍﶈﺎﺳﱯ)ﺍﺑﻦ ﻗﻴﻢ ﺍﳉﻮﺯﻳﺔ ﺑﺪﻭﻥ ﺍﻟﺘﺎﺭﻳﺦ‪ (362 ،‬ﻭﻗﺪ ﺍﺳﺘﺪﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺑﻘـﻮﻝ ﺍﻟـﺸﺎﻓﻌﻲ ﰲ‬
‫ﺍﻟﺮﺳﺎﻟﺔ ﻋﻠﻰ ﺃﻥ ﺧﱪ ﺍﻟﻮﺍﺣﺪ ﻳﻔﻴﺪ ﺍﻟﻌﻠﻢ ﺇﻻ ﺃﻥ ﺍﻟﻌﻠﻢ ﺍﻟﺬﻱ ﻳﻮﺟﺒﻪ ﺧﱪ ﺍﻟﻮﺍﺣﺪ ﻻ ﻳﺴﺎﻭﻱ ﺍﻟﻌﻠﻢ ﺍﻟﺬﻱ‬
‫ﻳﻮﺟﺒﻪ ﻧﺺ ﺍﻟﻜﺘﺎﺏ ﻭﺍﳋﱪ ﺍﳌﺘﻮﺍﺗﺮ )ﺍﺑﻦ ﻗﻴﻢ ﺍﳉﻮﺯﻳﺔ ﺑﺪﻭﻥ ﺍﻟﺘﺎﺭﻳﺦ‪(365-364 ،‬‬
‫ﻗﺎﻝ ﺍﻟﻘﺮﺿﺎﻭﻱ‪ :‬ﻫﺬﺍ ﻫﻮ ﺍﳌﺬﻫﺐ ﺍﻟﺬﻱ ﻳﺮﺟﺤﻪ ﻋﻠﻤﺎﺀ ﺍﳊﺪﻳﺚ ﰲ ﻋﺼﺮﻧﺎ ﻣﺜﻞ ﺍﻟـﺸﻴﺦ ﺃﲪـﺪ‬
‫ﳏﻤﺪ ﺷﺎﻛﺮ ﺍﻟﺬﻱ ﺗﺒﲏ ﺭﺃﻱ ﺍﺑﻦ ﻛﺜﲑ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺇﻧﻪ ﺍﻟﺬﻱ ﺗﺮﺟﺤﻪ ﺍﻷﺩﻟﺔ ﺍﻟﺼﺤﻴﺤﺔ ﻭﺇﻥ ﻫﺬﺍ ﺍﻟﻌﻠـﻢ‬
‫ﺍﻟﻴﻘﻴﲏ ﻋﻠﻢ ﻧﻈﺮﻱ ﺑﺮﻫﺎﱐ ﻻ ﳛﺼﻞ ﺇﻻ ﻟﻠﻌﺎﱂ ﺍﳌﺘﺒﺤﺮ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﻌﺎﱂ ﺑﺄﺣﻮﺍﻝ ﺍﻟﺮﻭﺍﺓ ﻭﺍﻟﻌﻠﻞ ﻭﻗﺎﻝ‬
‫ﺍﻟﻘﺮﺿﺎﻭﻱ ﺃﻳﻀﺎ‪ :‬ﻭﻛﺬﻟﻚ ﺍﻟﺸﻴﺦ ﻧﺎﺻﺮﺍﻟﺪﻳﻦ ﺍﻷﻟﺒﺎﱐ‪ ،‬ﻭﻋﺎﻣﺔ ﺍﳊﻨﺎﺑﻠـﺔ ﰲ ﻋـﺼﺮﻧﺎ )ﺍﻟﻘﺮﺿـﺎﻭﻱ‬
‫‪(92 ،1997‬‬
‫ﻫﺪﻯ ﺑﻦ ﳏﺴﻦ ‪163 -‬‬

‫ﻭﻟﺘﻮﺿﻴﺢ ﺃﻥ ﺧﱪ ﺍﻟﻮﺍﺣﺪ ﻳﻔﻴﺪ ﺍﻟﻌﻠﻢ ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ‪ :‬ﺃﺧﺒﺎﺭ ﺍﻵﺣﺎﺩ ﺍﳌﻮﺟﺒﺔ ﻟﻠﻌﻠﻢ ﻻ ﺗﻨﺤﺼﺮ ﺑﻞ‬
‫ﳚﺪ ﺍﳌﺨﱪ ﻋﻠﻤﺎ ﻻ ﻳﺸﻚ ﻓﻴﻪ ﺑﻜﺜﲑ ﻣﻨﻬﺎ ﻛﻤﺎ ﺇﺫﺍ ﺃﺧﱪ ﻣﻦ ﱂ ﳚﺮﺏ ﻋﻠﻴﻪ ﻛﺬﺑﺎ ﻗﻂ ﲞﱪ ﺃﻧﻪ ﺷﺎﻫﺪﻩ‬
‫ﻓﺈﻧﻪ ﳚﺰﻡ ﺑﻪ ﺟﺰﻣﺎ ﺿﺮﻭﺭﻳﺎ ﺃﻭ ﻳﻘﺎﺭﺏ ﺍﻟﻀﺮﻭﺭﺓ‪ .‬ﰒ ﻗﺎﻝ‪ :‬ﻓﻜﻴﻒ ﻳﻨﺸﺮﺡ ﺻﺪﺭﺍ ﻭﻳﻨﻄﻠﻖ ﻟﺴﺎﻧﺎ ﺑـﺄﻥ‬
‫ﺧﱪ ﺍﻟﺼﺪﻳﻖ ﻭﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﻭﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻔﺎﻥ ﻭﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﻭﻋﺒﺪﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺿـﻲ‬
‫ﺍﷲ ﻋﻨﻬﻢ ﺇﺫﺍ ﻗﺎﻟﻮﺍ ﲰﻌﻨﺎ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻘﻮﻝ ﻛﺬﺍ ﻭﻛﺬﺍ ﺃ‪‬ﺎ ﻻ ﺗﻔﻴﺪ ﻋﻠﻤﺎ ﺍﻟﺒﺘـﺔ‪.‬‬
‫ﺳﺒﺤﺎﻧﻚ ﻫﺬﺍ ‪‬ﺘﺎﻥ ﻋﻈﻴﻢ‪ ...‬ﺑﻞ ﻧﺸﻬﺪ ﺑﺎﷲ ﺃﻥ ﺳﺎﳌﺎ ﻭﻧﺎﻓﻌﺎ ﻭﺳﻌﻴﺪ ﺑﻦ ﺍﳌﺴﻴﺐ ﻭﺃﻣﺜـﺎﳍﻢ ‪‬ـﺬﻩ‬
‫ﺍﳌﱰﻟﺔ‪ ،‬ﺑﻞ ﻣﺎﻟﻚ ﻭﺍﻷﻭﺯﺍﻋﻲ ﻭﺍﻟﻠﻴﺚ ﻭﳓﻮﻫﻢ ﻛﺬﻟﻚ‪) .‬ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ ‪(368 :2‬‬
‫ﻭﻗﺎﻝ ﺃﻳﻀﺎ‪ :‬ﻭﺃﻫﻞ ﺍﳊﺪﻳﺚ ﻻ ﳚﻌﻠﻮﻥ ﺣﺼﻮﻝ ﺍﻟﻌﻠﻢ ﲟﺨﱪ ﻫﺬﻩ ﺍﻷﺧﺒﺎﺭ ﺍﻟﺜﺎﺑﺘﺔ ﻣﻦ ﺟﻬﺔ ﺍﻟﻌﺎﺩﺓ‬
‫ﺍﳌﻄﺮﺩﺓ ﰲ ﺣﻖ ﺳﺎﺋﺮ ﺍﳌﺨﱪﻳﻦ ﺑﻞ ﻳﻘﻮﻟﻮﻥ ﺫﻟﻚ ﻷﻣﺮ ﻳﺮﺟﻊ ﺇﱃ ﺍﳌﺨﱪ ﻭﺃﻣﺮ ﻳﺮﺟﻊ ﺇﱃ ﺍﳌﺨﱪﻋﻨﻪ ﻭﺃﻣﺮ‬
‫ﻳﺮﺟﻊ ﺇﱃ ﺍﳌﺨﱪ ﺑﻪ ﻭﺃﻣﺮ ﻳﺮﺟﻊ ﺇﱃ ﺍﳌﺨﱪ ﺍﳌﺒﻠﻎ )ﺍﺑﻦ ﻗﻴﻢ ﺍﳉﻮﺯﻳﺔ ﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ‪(377 ،‬‬
‫ﻭﺍﻟﺬﻱ ﻳﺘﺒﲔ ﳑﺎ ﻗﺎﻟﻪ ﺍﻷﺋﻤﺔ ﺍﳌﺬﻛﻮﺭﻭﻥ ﺃﻥ ﺧﱪ ﺍﻟﻮﺍﺣﺪ ﻳﻔﻴﺪ ﺍﻟﻌﻠﻢ ﻫﻮ ﳑﺎ ﻧﻘﻠﻪ ﺍﻟﻌﺪﻝ ﺍﻟﻀﺎﺑﻂ‬
‫ﻋﻦ ﻣﺜﻠﻪ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ ﻣﻦ ﻏﲑ ﺃﻱ ﺍﻧﻘﻄﺎﻉ‪ ،‬ﻭﺃﻣﺎ ﻣﺎ ﺭﻭﺍﻩ ﻣﻦ ﺩﻭﻥ ﺫﻟﻚ ﻓﻬﻮ ﻻ ﻳﻔﻴﺪ ﺍﻟﻌﻠﻢ‪ .‬ﻭﻗـﺪ‬
‫ﻣﺜﻞ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﲞﱪ ﺃﰊ ﺑﻜﺮ ﻭﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻭﺧﱪ ﺳﻌﻴﺪ ﺑﻦ ﺍﳌﺴﻴﺐ ﻭﻣﺎﻟﻚ ﻭﺃﻣﺜﺎﳍﻢ‪ .‬ﻟﺬﻟﻚ‬
‫ﻓﺈﺫﺍ ﻗﺎﻝ ﻣﺎﻟﻚ ﲰﻌﺖ ﻧﺎﻓﻌﺎ ﻳﻘﻮﻝ ﲰﻌﺖ ﺍﺑﻦ ﻋﻤﺮ ﻳﻘﻮﻝ ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ﻳﻘﻮﻝ ﻓﻬﻮ ﻋﻨﺪ ﺻﺎﺣﺐ‬
‫ﻫﺬﺍ ﺍﳌﺬﻫﺐ ﻳﻔﻴﺪ ﺍﻟﻌﻠﻢ ﻷﻥ ﻫﺆﻻﺀ ﻻ ﳚﺮﺏ ﻋﻠﻴﻬﻢ ﺍﻟﻜﺬﺏ ﻋﻠﻰ ﺍﻟﺮﺳﻮﻝ‪ .‬ﻋﺪﻡ ﲡـﺮﺏ ﺍﻟﻜـﺬﺏ‬
‫ﻋﻠﻴﻬﻢ ﻭﻗﺒﻮﻝ ﺍﻷﻣﺔ ﺃﺧﺒﺎﺭﻫﻢ ﻳﻔﻴﺪ ﺃﺧﺒﺎﺭﻫﻢ ﺍﻟﻌﻠﻢ‪ .‬ﻭﻻ ﳝﻜﻦ ﺃﻥ ﻳﻘﺎﺱ ﺧﱪ ﻫﺆﻻﺀ ﺑﺄﺧﺒـﺎﺭ ﺁﺣـﺎﺩ‬
‫ﺍﻟﻨﺎﺱ‪.‬‬
‫ﺍﻟﺮﺃﻱ ﺍﻟﺜﺎﻟﺚ ﺃﻥ ﺧﱪ ﺍﻵﺣﺎﺩ ﻳﻔﻴﺪ ﺍﻟﻌﻠﻢ ﺇﺫﺍ ﺍﺣﺘﻔﺖ ﺑﻪ ﺍﻟﻘﺮﺍﺋﻦ‬
‫ﻭﳑﻦ ﺫﻫﺐ ﺇﱃ ﻫﺬﺍ ﺍﳌﺬﻫﺐ ﺍﻵﻣﺪﻱ ﻭﺍﺑﻦ ﺍﳊﺎﺟﺐ )ﺍﻟﺒﻨﺎﱐ ﺑﺪﻭﻥ ﺍﻟﺘﺎﻳﺦ‪(130 :2 ،‬‬
‫ﻗﺎﻝ ﺍﻟﻘﺮﺿﺎﻭﻱ‪ :‬ﻫﻮ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﲨﺎﻋﺔ ﻣﻦ ﺍﻷﺻﻮﻟﻴﲔ ﻭﺍﳌﺘﺄﺧﺮﻳﻦ ﳑـﻦ ﻗﻄﻌـﻮﺍ ﺑﺄﺣﺎﺩﻳـﺚ‬
‫ﺍﻟﺼﺤﻴﺤﲔ‪ ،‬ﻷﻥ ﺗﻠﻘﻲ ﺍﻷﻣﺔ ﳍﻤﺎ ﺑﺎﻟﻘﺒﻮﻝ ﻗﺮﻳﻨﺔ ﺩﺍﻟﺔ ﻋﻠﻰ ﺫﻟﻚ )ﺍﻟﻘﺮﺿﺎﻭﻱ ‪(92 ،1997‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺍﳋﻄﺎﺏ‪ :‬ﺍﻟﺬﻱ ﻋﻠﻴﻪ ﺍﻷﺻﻮﻟﻴﻮﻥ ﻣﻦ ﺃﺻﺤﺎﺏ ﺃﰊ ﺣﻨﻴﻔﺔ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﲪـﺪ ﺃﻥ ﺧـﱪ‬
‫ﺍﻟﻮﺍﺣﺪ ﺇﺫﺍ ﺗﻠﻘﺘﻪ ﺍﻷﻣﺔ ﺑﺎﻟﻘﺒﻮﻝ ﺗﺼﺪﻳﻘﺎ ﻟﻪ ﻭﻋﻤﻼ ﺑﻪ ﻳﻮﺟﺐ ﺍﻟﻌﻠﻢ ﺇﻻ ﻓﺮﻗﺔ ﻗﻠﻴﻠﺔ ﺍﺗﺒﻌﻮﺍ ﻃﺎﺋﻔﺔ ﻣـﻦ‬
‫ﺃﻫﻞ ﻋﻠﻢ ﺍﻟﻜﻼﻡ ﺍﻧﻜﺮﻭﺍ ﺫﻟﻚ ﺇﱃ ﻗﻮﻟﻪ‪ ...‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻋﻠﻴﻪ ﺃﻛﺜﺮ ﺍﻟﻔﻘﻬﺎﺀ ﻭﺃﻫﻞ ﺍﳊﺪﻳﺚ ﻭﺍﻟـﺴﻠﻒ‬
‫ﻭﺃﻛﺜﺮ ﺍﻷﺷﻌﺮﻳﺔ ﻭﻏﲑﻫﻢ‪) .‬ﺍﻟﻔﺘﻮﺣﻲ ‪(350 – 349 :2 ،1993‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ :‬ﻭﺧﱪ ﺍﻟﻮﺍﺣﺪ ﺍﳌﺘﻠﻘﻰ ﺑﺎﻟﻘﺒﻮﻝ ﻳﻮﺟﺐ ﺍﻟﻌﻠﻢ ﻋﻨﺪ ﲨﻬﻮﺭ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﺃﺻـﺤﺎﺏ‬
‫ﺃﰊ ﺣﻨﻴﻔﺔ ﻭﻣﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﲪﺪ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﺃﻛﺜﺮ ﺃﺻﺤﺎﺏ ﺍﻷﺷﻌﺮﻱ ﻛﺎﻹﺳﻔﺮﺍﺋﻴﲏ ﻭﺍﺑﻦ ﻓـﻮﺭﻙ‬
‫)ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ‪(40 :18 ،‬‬
‫ﻭﻗﺪ ﻧﻘﻞ ﺍﺑﻦ ﻗﻴﻢ ﺍﳉﻮﺯﻳﺔ ﻗﻮﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻋﻦ ﺍﳋﱪ ﺍﻟﺬﻱ ﻻ ﻳﺮﻭﻳﻪ ﺇﻻ ﺍﻟﻮﺍﺣﺪ ﺍﻟﻌﺪﻝ ﻭﳓﻮﻩ ﻭﱂ‬
‫ﻳﺘﻮﺍﺗﺮ ﻟﻔﻈﻪ ﻭﻻ ﻣﻌﻨﺎﻩ ﻭﻟﻜﻦ ﺗﻠﻘﺘﻪ ﺍﻷﻣﺔ ﺑﺎﻟﻘﺒﻮﻝ ﻋﻤﻼ ﺑﻪ ﺃﻭ ﺗﺼﺪﻳﻘﺎ ﻟﻪ ﻛﺨﱪ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ‪ :‬ﺇﳕﺎ‬
‫ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺎﺕ‪ ،‬ﻭﺧﱪ ﺃﰊ ﻫﺮﻳﺮﺓ‪ :‬ﻻ ﺗﻨﻜﺢ ﺍﳌﺮﺃﺓ ﻋﻠﻰ ﻋﻤﺘﻬﺎ ﻭﻻ ﻋﻠﻰ ﺧﺎﻟﺘﻬﺎ‪ .‬ﻓﻬﺬﺍ ﻳﻔﻴﺪ ﺍﻟﻌﻠـﻢ‬
 ‫‪ISoIT‬‬ ‫‪- 164‬‬

‫ﺍﻟﻴﻘﻴﲏ ﻋﻨﺪ ﲨﺎﻫﲑ ﺃﻣﺔ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ‪ .‬ﺃﻣﺎ ﺍﻟﺴﻠﻒ ﻓﻠﻢ ﻳﻜﻦ ﺑﻴﻨﻬﻢ ﰲ ﺫﻟﻚ ﻧﺰﺍﻉ ﻭﺃﻣﺎ‬
‫ﺍﳋﻠﻒ ﻓﻬﺬﺍ ﻣﺬﻫﺐ ﺍﻟﻔﻘﻬﺎﺀ ﺍﻟﻜﺒﺎﺭ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻷﺋﻤﺔ )ﺍﺑﻦ ﻗﻴﻢ ﺍﳉﻮﺯﻳﺔ ﺑـﺪﻭﻥ ﺍﻟﺘـﺮﻳﺦ ‪-372‬‬
‫‪(373‬‬
‫ﻭﰲ ﻫﺬﺍ ﺍﻟﺼﺪﺩ ﺫﻛﺮ ﺍﺑﻦ ﺍﻟﺼﻼﺡ ﻋﻦ ﻣﺮﺍﺗﺐ ﺍﻟﺼﺤﻴﺢ ﻗﺎﻝ ﻓﻴﻪ‪ :‬ﻭﺃﻋﻼﻫﺎ ﺍﻷﻭﻝ ﻭﻫﻮ ﺍﻟـﺬﻱ‬
‫ﻳﻘﻮﻝ ﻓﻴﻪ ﺃﻫﻞ ﺍﳊﺪﻳﺚ ﻛﺜﲑﺍ ﺻﺤﻴﺢ ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪ .‬ﻳﻄﻠﻘﻮﻥ ﺫﻟﻚ ﻭﻳﻌﻨﻮﻥ ﺑﻪ ﺍﺗﻔﺎﻕ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ‬
‫ﻻ ﺍﺗﻔﺎﻕ ﺍﻷﻣﺔ ﻋﻠﻴﻪ‪ ،‬ﻟﻜﻦ ﺍﺗﻔﺎﻕ ﺍﻷﻣﺔ ﻋﻠﻴﻪ ﻻﺯﻡ ﻣﻦ ﺫﻟﻚ ﻭﺣﺎﺻﻞ ﻣﻌﻪ ﻻﺗﻔﺎﻕ ﺍﻷﻣﺔ ﻋﻠﻰ ﺗﻠﻘﻲ ﻣﺎ‬
‫ﺍﺗﻔﻘﺎ ﻋﻠﻴﻪ ﺑﺎﻟﻘﺒﻮﻝ‪ .‬ﻭﻫﺬﺍ ﺍﻟﻘﺴﻢ ﲨﻴﻌﻪ ﻣﻘﻄﻮﻉ ﺑﺼﺤﺘﻪ ﻭﺍﻟﻌﻠﻢ ﺍﻟﻴﻘﻴﲏ ﺍﻟﻨﻈﺮﻱ ﻭﺍﻗﻊ ﺑﻪ ﺧﻼﻓﺎ ﻟﻘﻮﻝ‬
‫ﻣﻦ ﻧﻔﻰ ﺫﻟﻚ‪) .‬ﺍﺑﻦ ﺍﻟﺼﻼﺡ ﰲ ﺍﻟﻌﺮﺍﻗﻲ ‪(42-41 ،1969‬‬
‫ﻭﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﲞﱪ ﺍﻵﺣﺎﺩ ﺃﻳﻀﺎ ﻗﺎﻝ ﺍﳋﻄﻴﺐ ﺍﻟﺒﻐﺪﺍﺩﻱ‪ :‬ﻭﻣﻨﻬﺎ ﺧﱪ ﺍﻟﻮﺍﺣﺪ ﺍﻟﺬﻱ ﺗﻠﻘﺘـﻪ ﺍﻷﻣـﺔ‬
‫ﺑﺎﻟﻘﺒﻮﻝ ﻓﻴﻘﻄﻊ ﺑﺼﺪﻗﻪ ﺳﻮﺍﺀ ﻋﻤﻞ ﺑﻪ ﺍﻟﻜﻞ ﺃﻭ ﻋﻤﻞ ﺑﻪ ﺍﻟﺒﻌﺾ ﻭﺗﺄﻭﻟﻪ ﺍﻟﺒﻌﺾ ﻓﻬﺬﻩ ﺍﻵﺧﺒﺎﺭ ﺗﻮﺟﺐ‬
‫ﺍﻟﻌﻤﻞ ﻭﻳﻘﻊ ﺑﻪ ﺍﻟﻌﻠﻢ ﺍﺳﺘﺪﻻﻻ )ﺍﳋﻄﻴﺐ ﺍﻟﺒﻐﺪﺍﺩﻱ ‪ (96 ،1980‬ﻭﻗﻮﻝ ﺍﳋﻄﻴﺐ ﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ‬
‫ﺧﱪ ﺍﻵﺣﺎﺩ ﻳﻔﻴﺪ ﺍﻟﻌﻠﻢ ﻷﻥ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﳋﱪ ﻣﻘﻄﻮﻉ ﺑﺼﺪﻗﻪ ﻋﻨﺪﻩ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﻪ‪ :‬ﻛﺎﻥ ﺍﻟﺼﺤﻴﺢ ﺃﻥ ﺧﱪ ﺍﻟﻮﺍﺣﺪ ﻗﺪ ﻳﻔﻴﺪ ﺍﻟﻌﻠﻢ ﺇﺫﺍ ﺍﺣﺘﻔﺖ ﺑﻪ ﻗﺮﺍﺋﻦ ﺗﻔﻴﺪ ﺍﻟﻌﻠـﻢ‬
‫)ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ ‪(40 :18‬‬
‫ﻭﻣﻦ ﺑﻌﺾ ﺍﻟﻘﺮﺍﺋﻦ ﻛﻤﺎ ﻗﺎﻟﻪ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ :‬ﻣﺎ ﺗﻠﻘﺘﻪ ﺍﻷﻣﺔ ﺑﺎﻟﻘﺒﻮﻝ ﻭﺃﲨﻌﻮﺍ ﻋﻠـﻰ ﺍﻟﻌﻤـﻞ ﺑـﻪ ﺃﻭ‬
‫ﺍﺳﺘﻨﺪﻭﺍ ﺇﻟﻴﻪ ﰲ ﺍﻟﻌﻤﻞ ﻷﻧﻪ ﻟﻮ ﻛﺎﻥ ﺑﺎﻃﻼ ﱂ ﻳﻌﻤﻠﻮﺍ ﺑﻪ ﻻﻣﺘﻨﺎﻉ ﺍﺟﺘﻤﺎﻋﻬﻢ ﻋﻠﻰ ﺍﳋﻄﺄ )ﺍﺑﻦ ﺗﻴﻤﻴـﺔ‬
‫ﺑﺪﻭﻥ ﺍﻟﺘﺮﻳﺦ ‪(44 :18‬‬
‫ﻭﰲ ﻫﺬﺍ ﺍﻟﺼﺪﺩ ﺃﻳﻀﺎ ﻧﻘﻞ ﺍﻟﺴﻴﻮﻃﻲ ﻗﻮﻝ ﺍﺑﻦ ﻛﺜﲑ‪ :‬ﻭﺃﻧﺎ ﻣﻊ ﺍﺑﻦ ﺍﻟﺼﻼﺡ ﻓﻴﻤﺎ ﻋـﻮﻝ ﻋﻠﻴـﻪ‬
‫ﻭﺃﺭﺷﺪ ﺇﻟﻴﻪ ﰒ ﻗﺎﻝ ﺍﻟﺴﻴﻮﻃﻲ‪ :‬ﻭﻫﻮ ﺍﻟﺬﻱ ﺍﺧﺘﺎﺭﻩ ﻭﻻ ﺍﻋﺘﻘﺪ ﺳﻮﺍﻩ )ﺍﻟﺴﻴﻮﻃﻲ ‪(134 :1 ،1966‬‬
‫ﻗﺎﻝ ﺍﻟﺴﻴﻮﻃﻲ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ‪‬ﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﳋﱪ‪ :‬ﻓﻘﺪ ﻧﻘﻞ ﺑﻌﺾ ﺍﳊﻔﺎﻅ ﺍﳌﺘﺄﺧﺮﻳﻦ ﻣﺜﻞ ﻗﻮﻝ ﺍﺑﻦ‬
‫ﺍﻟﺼﻼﺡ ﻋﻦ ﲨﺎﻋﺔ ﻣﻦ ﺍﻟﺸﺎﻓﻌﻲ ﻛﺄﰊ ﺇﺳﺤﺎﻕ ﻭﺃﰊ ﺣﺎﻣﺪ ﺍﻹﺳﻔﺮﺍﻳﻴﲏ ﻭﺍﻟﻘﺎﺿﻲ ﺃﰊ ﺍﻟﻄﻴﺐ ﻭﺍﻟﺸﻴﺦ‬
‫ﺃﰊ ﺇﺳﺤﺎﻕ ﺍﻟﺸﲑﺍﺯﻱ ﻭﻋﻦ ﺍﻟﺴﺮﺧﺴﻲ ﻣﻦ ﺍﳊﻨﻴﻔﺔ ﻭﺍﻟﻘﺎﺿﻲ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﻣﻦ ﺍﳌﺎﻟﻜﻴﻪ ﻭﺃﰊ ﻳﻌﻠـﻰ‬
‫ﻭﺃﰊ ﺍﳋﻄﺎﺏ ﻭﺍﺑﻦ ﺍﻟﺰﺍﻏﻮﱐ ﻣﻦ ﺍﳊﻨﺎﺑﻠﺔ ﻭﺍﺑﻦ ﻓﻮﺭﻙ ﻭﺃﻛﺜﺮ ﺃﻫﻞ ﺍﻟﻜﻼﻡ ﻣﻦ ﺍﻷﺷﻌﺮﻳﺔ ﻭﺃﻫﻞ ﺍﳊﺪﻳﺚ‬
‫ﻗﺎﻃﺒﺔ ﻭﻣﺬﻫﺐ ﺍﻟﺴﻠﻒ ﻋﺎﻣﺔ ﺑﻞ ﺑﺎﻟﻎ ﺍﺑﻦ ﺍﻟﻄﺎﻫﺮ ﺍﳌﻘﺪﺳﻲ ﰲ ﺻﻔﺔ ﺍﻟﺘﺼﻮﻑ ﻓﺄﳊﻖ ﺑﻪ ﻣﺎ ﻛﺎﻥ ﻋﻠﻰ‬
‫ﺷﺮﻃﻬﻤﺎ ﻭﺇﻥ ﱂ ﳜﺮﺟﺎﻩ‪ .‬ﻭﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ‪ :‬ﻣﺎ ﺫﻛﺮﻩ ﺍﻟﻨﻮﻭﻱ ﰲ ﺷﺮﺡ ﻣﺴﻠﻢ ﻣﻦ ﺟﻬﺔ ﺍﻷﻛﺜﺮﻳﻦ‬
‫ﺃﻣﺎ ﺍﶈﻘﻘﻮﻥ ﻓﻼ‪ ،‬ﻭﻗﺪ ﻭﺍﻓﻖ ﺍﺑﻦ ﺍﻟﺼﻼﺡ ﺃﻳﻀﺎ ﺍﶈﻘﻘﻮﻥ‪) .‬ﺍﻟﺴﻴﻮﻃﻲ ‪(133 – 132 :1 ،1966‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺷﺮﺡ ﺍﻟﻨﺨﺒﺔ ﻛﻤﺎ ﻧﻘﻠﻪ ﺍﻟﺴﻴﻮﻃﻲ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﲞﱪ ﺍﻵﺣﺎﺩ‪ :‬ﺍﳋـﱪ ﺍﶈﺘـﻒ‬
‫ﺑﺎﻟﻘﺮﺍﺋﻦ ﻳﻔﻴﺪ ﺍﻟﻌﻠﻢ ﺧﻼﻓﺎ ﳌﻦ ﺃﰉ ﺫﻟﻚ‪ .‬ﻗﺎﻝ ﻭﻫﻮ ﺃﻧﻮﺍﻉ ﻣﻨﻬﺎ ﻣﺎ ﺃﺧﺮﺟﻪ ﺍﻟﺸﻴﺨﺎﻥ ﰲ ﺻـﺤﻴﺤﻴﻬﻤﺎ‬
‫ﳑﺎ ﱂ ﻳﺒﻠﻎ ﺍﻟﺘﻮﺍﺗﺮ‪ ،‬ﻓﺈﻧﻪ ﺍﺣﺘﻒ ﺑﻪ ﻗﺮﺍﺋﻦ‪ ،‬ﻣﻨﻬﺎ ﺟﻼﻟﺘﻬﻤﺎ ﰲ ﻫﺬﺍ ﺍﻟﺸﺄﻥ ﻭﺗﻘﺪﻣﻬﻤﺎ ﰲ ﲤﻴﻴﺰ ﺍﻟﺼﺤﻴﺢ‬
‫ﻋﻠﻰ ﻏﲑﳘﺎ ﻭﺗﻠﻘﻲ ﺍﻟﻌﻠﻤﺎﺀ ﻟﻜﺘﺎﺑﻴﻬﻤﺎ ﺑﺎﻟﻘﺒﻮﻝ‪ .‬ﻭﻫﺬﺍ ﺍﻟﺘﻠﻘﻲ ﻭﺣﺪﻩ ﺃﻗﻮﻯ ﰲ ﺇﻓﺎﺩﺓ ﺍﻟﻌﻠﻢ ﻣﻦ ﳎـﺮﺩ‬
‫ﻛﺜﺮﺓ ﺍﻟﻄﺮﻕ ﺍﻟﻘﺎﺻﺮﺓ ﻋﻦ ﺍﻟﺘﻮﺍﺗﺮ‪) .‬ﺍﻟﺴﻴﻮﻃﻲ ‪(133 :1 ،1966‬‬
‫ﻫﺪﻯ ﺑﻦ ﳏﺴﻦ ‪165 -‬‬

‫ﻭﻧﻘﻞ ﺇﻣﺎﻡ ﺍﳊﺮﻣﲔ ﻗﻮﻝ ﺍﻷﺳﺘﺎﺫ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﻓﻮﺭﻙ ﺭﲪﻪ ﺍﷲ‪:‬ﺍﳋﱪ ﺍﻟﺬﻱ ﺗﻠﻘﺘﻪ ﺍﻷﻣﺔ‬
‫ﺑﺎﻟﻘﺒﻮﻝ ﳏﻜﻮﻡ ﺑﺼﺪﻗﻪ‪ - .‬ﰒ ﻓﺼﻞ ﺫﻟﻚ ﰲ ﺑﻌﺾ ﻣﺼﻨﻔﺎﺗﻪ ‪ -‬ﻓﻘﺎﻝ‪ :‬ﺇﻥ ﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺍﻟﻌﻤﻞ ﺑﻪ‬
‫ﱂ ﻳﻘﻄﻊ ﺑﺼﺪﻗﻪ ﻭﲪﻞ ﺍﻷﻣﺮﻋﻠﻰ ﺍﻋﺘﻘﺎﺩﻫﻢ ﺑﻮﺟﻮﺏ ﺍﻟﻌﻤﻞ ﲞﱪﺍﻟﻮﺍﺣﺪ‪ ،‬ﻭﺇﻥ ﺗﻠﻘﻮﻩ ﺑـﺎﻟﻘﺒﻮﻝ ﻗـﻮﻻ‬
‫ﻭﻗﻄﻌﺎ)ﻓﻌﻼ ﻭ ﻧﻄﻘﺎ( ﺣﻜﻢ ﺑﺼﺪﻗﻪ )ﺇﻣﺎﻡ ﺍﳊـﺮﻣﲔ ‪1399‬ﻩ‪،585 -584 ،‬ﺍﻟـﺴﺒﻜﻲ ﻭ ﺍﺑـﻦ‬
‫ﺍﻟﺴﺒﻜﻲ ‪ (299 ،1984‬ﻣﻦ ﻫﻨﺎ ﻳﺘﻀﺢ ﺃﻥ ﺧﱪ ﺍﻟﻮﺍﺣﺪ ﺍﻟﺬﻱ ﳛﻜﻢ ﺑﺼﺪﻗﻪ ﻋﻨﺪ ﺍﺑﻦ ﻓﻮﺭﻙ ﻫـﻮ‬
‫ﺍﳋﱪ ﺍﻟﻮﺍﺣﺪ ﺍﻟﺬﻱ ﺗﻠﻘﺖ ﺍﻷﻣﺔ ﺑﺎﻟﻘﺒﻮﻝ ﻗﻮﻻ ﻭﻓﻌﻼ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻷﻟﺒﺎﱐ‪ :‬ﺃﻥ ﻛﻞ ﺣﺪﻳﺚ ﺁﺣﺎﺩﻱ ﺻﺤﻴﺢ ﺗﻠﻘﺘﻪ ﺍﻷﻣﺔ ﺑﺎﻟﻘﺒﻮﻝ ﻣﻦ ﻏﲑ ﻧﻜﲑ ﻣﻨﻬﺎ ﻋﻠﻴـﻪ ﺃﻭ‬
‫ﻃﻌﻦ ﻓﻴﻪ ﻓﺈﻧﻪ ﻳﻔﻴﺪ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻴﻘﲔ ﺳﻮﺍﺀ ﻛﺎﻥ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﺃﻭ ﰲ ﻏﲑ ﳘﺎ )ﺍﻷﻟﺒﺎﱐ ‪(20 ،1980‬‬
‫ﻫﺆﻻﺀ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﻗﺪﳝﺎ ﻭﺣﺪﻳﺜﺎ ﺍﻟﺬﻳﻦ ﻗﺎﻟﻮﺍ ﺑﺄﻥ ﺧﱪﺍﻵﺣﺎﺩ ﺇﺫﺍ ﺍﺣﺘﻔﺖ ﺑﻪ ﺍﻟﻘﺮﺍﺋﻦ ﺗﻔﻴﺪ ﺍﻟﻘﻄﻊ‬
‫ﺃﻭ ﺍﻟﻴﻘﲔ‪ .‬ﻭﺍﻟﻘﺮﺍﺋﻦ ﻫﻨﺎ ﻫﻮ ﺗﻠﻘﻲ ﺍﻷﻣﺔ ﺑﺎﻟﻘﺒﻮﻝ ﻛﺎﳊﺪﻳﺚ ﺍﻟﺬﻱ ﺍﺗﻔﻖ ﻋﻠﻴﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ‪ .‬ﻣﺜـﻞ‬
‫ﺣﺪﻳﺚ‪ :‬ﺇﳕﺎ ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺎﺕ ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﻭﻻ ﻳﺮﻭﻱ ﻋﻦ ﺍﻟﺮﺳﻮﻝ ﻏﲑﻩ‪.‬‬
‫ﻫﻞ ﺧﱪ ﺍﻵﺣﺎﺩ ﺣﺠﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ‬
‫ﻟﻘﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﻫﺬﺍ ﺍﻷﻣﺮ ﻭﳝﻜﻨﲏ ﺃﻥ ﺃﻗﺴﻢ ﺁﺭﺍﺀﻫﻢ ﺇﱃ ﻗﺴﻤﲔ‬
‫ﺍﻟﺮﺃﻱ ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﺧﱪﺍﻵﺣﺎﺩ ﻻ ﻳﻜﻮﻥ ﺣﺠﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ‬
‫ﻗﺎﻝ ﺍﻟﺰﺣﻴﻠﻲ ﻋﻦ ﺳﻨﺔ ﺍﻵﺣﺎﺩ ﺃ‪‬ﺎ ﺗﻔﻴﺪ ﺍﻟﻈﻦ ﻻ ﺍﻟﻴﻘﲔ ﻭﻻ ﺍﻟﻄﻤﺄﻧﻴﻨﺔ ﳚﺐ ﺍﻟﻌﻤﻞ ‪‬ﺎ ﻻ ﺍﻻﻋﺘﻘﺎﺩ‬
‫ﻟﻠﺸﻚ ﰲ ﺛﺒﻮ‪‬ﺎ ﻭﻫﺬﺍ ﻣﺬﻫﺐ ﺃﻛﺜﺮ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺟﻠﺔ ﺍﻟﻔﻘﻬﺎﺀ )ﺍﻟﺰﺣﻴﻠﻲ ‪(455 :1 ،1986‬‬
‫ﻭﳑﻦ ﺫﻫﺐ ﺇﱃ ﻫﺬﺍ ﺍﳌﺬﻫﺐ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺷﺮﺡ ﺃﺻﻮﻝ ﺍﻟﺒﺬﺩﻭﻱ ﺇﺫ ﻗﺎﻝ‪ :‬ﺧﱪﺍﻵﺣﺎﺩ‬
‫ﳌﺎ ﱂ ﻳﻔﺪ ﺍﻟﻴﻘﲔ ﻻ ﻳﻜﻮﻥ ﺣﺠﺔ ﻓﻴﻤﺎ ﻳﺮﺟﻊ ﺇﱃ ﺍﻻﻋﺘﻘﺎﺩ ﻷﻧﻪ ﻣﺒﲏ ﻋﻠﻰ ﺍﻟﻴﻘﲔ ﻭﺇﳕﺎ ﻛﺎﻥ ﺣﺠﺔ ﻓﻴﻤﺎ‬
‫ﻗﺼﺪ ﻓﻴﻪ ﺍﻟﻌﻤﻞ )ﺍﻟﺒﺨﺎﺭﻱ ‪ (37 :3 ،1974‬ﺇﻻ ﺃﻥ ﺍﻟﺒﺰﺩﻭﻱ ﻗﺎﻝ‪ :‬ﻓﺄﻣﺎ ﺍﻵﺣﺎﺩ ﰲ ﺃﺣﻜﺎﻡ ﺍﻵﺧﺮﺓ‬
‫ﻓﻤﻦ ﺫﻟﻚ ﻣﺎ ﻫﻮ ﻣﺸﻬﻮ‪،‬ﺭ ﻭﻣﻦ ﺫﻟﻚ ﻣﺎ ﻫﻮ ﺩﻭﻧﻪ ﻟﻜﻨﻪ ﻳﻮﺟﺐ ﺿﺮﺑﺎ ﻣﻦ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﻓﻴﻪ ﺿﺮﺏ ﻣـﻦ‬
‫ﺍﻟﻌﻤﻞ ﺃﻳﻀﺎ‪ ،‬ﻭﻫﻮ ﻋﻘﺪ ﺍﻟﻘﻠﺐ ﻋﻠﻴﻪ )ﺍﻟﺒﺬﺩﻭﻱ ‪(386 :2 ،1308‬‬
‫ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﺒﺨﺎﺭﻱ ﻣﻮﺿﺤﺎ ﻛﻼﻡ ﺍﻟﺒﺰﺩﻭﻱ ﰲ ﺣﺠﻴﺔ ﺧﱪ ﺍﻟﻮﺍﺣﺪ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﰲ ﺃﺣﻜﺎﻡ‬
‫ﺍﻵﺧﺮﺓ‪ ...‬ﻭﻫﻮ ﻋﻘﺪ ﺍﻟﻘﻠﺐ ﻋﻠﻴﻪ‪ :‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻛﺬﻟﻚ ﺟﺎﺯ ﺃﻥ ﻳﻜﻮﻥ ﺧﱪ ﺍﻟﻮ ﺍﺣﺪ ﻣﻮﺟﺒﺎ ﻟﻼﻋﺘﻘﺎﺩ‬
‫ﺍﻟﺬﻱ ﻫﻮ ﻋﻤﻞ ﺍﻟﻘﻠﺐ ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻣﻮﺟﺒﺎ ﻟﻠﻌﻠﻢ‪) .‬ﺍﻟﺒﺨﺎﺭﻱ ‪ 1308‬ﻩ‪(377 :2،‬‬
‫ﻓﺎﻹﻣﺎﻡ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﻣﻦ ﺗﺒﻌﻪ ﻣﻦ ﺍﳊﻨﻔﻴﺔ ﻳﻘﻮﻟﻮﻥ ﲝﻘﻴﻘﺔ ﺭﺅﻳﺔ ﺍﷲ ﰲ ﺍﻵﺧﺮﺓ ﺑﺎﻷﺑﺼﺎﺭ ﻭﺣﻘﻴﻘـﺔ‬
‫ﻋﺬﺍﺏ ﺍﻟﻘﱪ ﻭﻳﻘﻮﻟﻮﻥ ﺑﺄﻥ ﺇﻋﺎﺩﺓ ﺍﻟﺮﻭﺡ ﺇﱃ ﺍﻟﻌﺒﺪ ﰲ ﻗﱪﻩ ﺣﻖ ﻭﺿﻐﻄﺔ ﺍﻟﻘﱪ ﺣﻖ ﻛﺎﺋﻦ ﻟﻠﻜﻔﺎﺭ ﻛﻠﻬﻢ‬
‫ﺃﲨﻌﲔ ﻭﻟﺒﻌﺾ ﺍﳌﺴﻠﻤﲔ )ﺍﻟﺒﺰﺩﻭﻱ‪ ،‬ﺍﻟﺒﺨﺎﺭﻱ ‪(11 :2 ،1308‬‬
‫ﻭﳑﻦ ﺫﻫﺐ ﺇﱃ ﻫﺬﺍ ﺍﳌﺬﻫﺐ ﻛﺬﻟﻚ ﺍﻷﺳﻨﻮﻱ ﺇﺫ ﻗﺎﻝ‪ :‬ﺇﻥ ﺭﻭﺍﻳﺔ ﺍﻵﺣﺎﺩ ﺇﻥ ﺃﻓﺎﺩﺕ ﺇﳕـﺎ ﺗﻔﻴـﺪ‬
‫ﺍﻟﻈﻦ ﻭﺍﻟﺸﺎﺭﻉ ﺇﳕﺎ ﺃﺟﺎﺯﺍﻟﻈﻦ ﰲ ﺍﳌﺴﺎﺋﻞ ﺍﻟﻌﻤﻠﻴﺔ ﻭﻫﻲ ﺍﻟﻔﺮﻭﻉ ﺩﻭﻥ ﺍﻟﻌﻠﻤﻴﺔ ﻛﻘﻮﺍﻋـﺪ ﺃﺻـﻮﻝ‬
‫ﺍﻟﺪﻳﻦ‪) .‬ﺷﻠﺘﻮﺕ ﺍﻟﻄﺒﻌﺔ ﺍﳋﺎﻣﺴﺔ‪(75 ،‬‬
 ‫‪ISoIT‬‬ ‫‪- 166‬‬

‫ﻭﻗﺎﻝ ﺍﻷﺳﻨﻮﻱ ﺃﻳﻀﺎ‪ :‬ﻋﺪﻡ ﺟﻮﺍﺯ ﺍﻻﻋﺘﻘﺎﺩ ﻛﻤﻌﺮﻓﺔ ﺍﷲ ﺗﻌﺎﱃ ﺑﺎﻟﻈﻦ ﺍﺗﻔﺎﻗﺎ ﻷﻥ ﺍﳋﻄﺄ ﰲ ﺍﻟﻨﺒﻮﺍﺕ‬
‫ﻭﰲ ﺍﻻﻋﺘﻘﺎﺩ ﻛﻔﺮ ﻓﻠﺬﻟﻚ ﺷﺮﻃﻨﺎ ﺍﻟﻌﻠﻢ ﲞﻼﻑ ﺍﻟﻔﺮﻭﻉ )ﺍﻷﺳﻨﻮﻱ ‪(731 :3 ،1345‬‬
‫ﻭﻗﺎﻝ ﺷﻠﺘﻮﺕ‪ :‬ﺇﻥ ﺁﺣﺎﺩﻳﺚ ﺍﻵﺣﺎﺩ ﻻ ﺗﻔﻴﺪ ﻋﻘﻴﺪﺓ ﻭﻻ ﻳﺼﺢ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻴﻪ ﰲ ﺷﺄﻥ ﺍﳌﻐﻴﺒـﺎﺕ‬
‫ﻗﻮﻝ ﳎﻤﻊ ﻭﺛﺎﺑﺖ ﲝﻜﻢ ﺍﻟﻀﺮﻭﺭﺓ ﺍﻟﻌﻘﻠﻴﺔ ﺍﻟﱵ ﻻ ﳎﺎﻝ ﻟﻠﺨﻼﻑ ﻓﻴﻬﺎ ﻋﻦ ﺍﻟﻌﻘﻼﺀ‪) .‬ﺷﻠﺘﻮﺕ ﺍﻟﻄﺒﻌـﺔ‬
‫ﺍﳋﺎﻣﺴﺔ‪ (76 ،‬ﻭﻗﺎﻝ ﺃﻳﻀﺎ‪ :‬ﺇﻥ ﺍﻟﻌﻤﻠﻴﺎﺕ ﺍﻟﱵ ﱂ ﺗﺮﺩ ﺑﻄﺮﻳﻖ ﻗﻄﻌﻲ ﺃﻭ ﻭﺭﺩﺕ ﻋﻦ ﻃﺮﻳﻖ ﻗﻄﻌـﻲ‬
‫ﻭﻟﻜﻦ ﻻﺑﺴﻬﺎ ﺍﺣﺘﻤﺎﻻﻥ ﰲ ﺍﻟﺪﻻﻟﺔ ﻓﺎﺧﺘﻠﻒ ﻓﻴﻬﺎ ﺍﻟﻌﻠﻤﺎﺀ ﻟﻴﺴﺖ ﻣﻦ ﺍﻟﻌﻘﺎﺋﺪ ﺍﻟﱵ ﻳﻜﻠﻔﻨﺎ ‪‬ﺎ ﺍﻟـﺪﻳﻦ‬
‫ﻭﺍﻟﱵ ﺗﻌﺘﱪ ﺣﺪﺍ ﻓﺎﺻﻼ ﺑﲔ ﺍﻟﺬﻳﻦ ﻳﺆﻣﻨﻮﻥ ﻭﺍﻟﺬﻳﻦ ﻻ ﻳﺆﻣﻨﻮﻥ )ﺷﻠﺘﻮﺕ ﺍﻟﻄﺒﻌﺔ ﺍﳋﺎﻣﺴﺔ‪(69-68 ،‬‬
‫ﻭﳑﻦ ﺫﻫﺐ ﺇﱃ ﺃﻥ ﺧﱪ ﺍﻵﺣﺎﺩ ﻻ ﻳﻜﻮﻥ ﺣﺠﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺃﻳﻀﺎ ﺃﺑﻮ ﺍﳋﻄﺎﺏ ﻭﺍﺑـﻦ ﻋﻘﻴـﻞ‪.‬‬
‫)ﺍﻟﻔﺘﻮﺣﻲ ‪(352 :2 ،1993‬‬
‫ﻭﳑﺎ ﺗﻘﺪﻡ ﺍﺗﻀﺢ ﺃﻥ ﺍﳌﻘﺼﻮﺩ ﺑﺎﻟﻌﻘﻴﺪﺓ ﻋﻨﺪ ﻫﺆﻻﺀ ﺍﻟﻌﻠﻤﺎﺀ ﻫﻲ ﺍﳌﻌﺘﻘﺪﺍﺕ ﺍﻟﻴﻘﻴﻨﻴﺔ ﺍﳉﺎﺯﻣﺔ ﻭﻫﻲ‬
‫ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﻭﻫﻲ ﻟﻴﺴﺖ ﻣﻦ ﺍﻷﺣﻜﺎﻡ ﺍﻟﻌﻤﻠﻴﺔ ﻭﻫﻲ ﺍﻟﱵ ﺷﺄ‪‬ﺎ ﺍﳋﻄﺄ ﻓﻴﻬﺎ ﻳﻜﻮﻥ ﻛﻔـﺮﺍ ﻛﻤﺜـﻞ‬
‫ﻣﻌﺮﻓﺔ ﺍﷲ ﻭﺍﻟﻨﺒﻮﺓ‪ ،‬ﻭﺃﻥ ﺧﱪ ﺍﻵﺣﺎﺩ ﰲ ﻫﺬﺍ ﺍﻟﻘﺒﻴﻞ ﻻ ﻳﻜﻮﻥ ﺣﺠﺔ ﺇﻻ ﺃﻥ ﺃﺑﺎ ﺣﻨﻴﻔﺔ ﻭﺍﻟﺒﺰﺩﻭﻱ ﻭﻋﺒﺪ‬
‫ﺍﻟﻌﺰﻳﺰ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻏﲑﻫﻢ ﻳﺮﻭﻥ ﲝﺠﻴﺔ ﺧﱪ ﺍﻵﺣﺎﺩ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺄﻣﻮﺭ ﺍﻵﺧﺮﺓ ﻭﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻌﺬﺍﺏ ﺍﻟﻘﱪ‬
‫ﻛﺈﻋﺎﺩﺓ ﺍﻟﺮﻭﺡ ﰲ ﺍﻟﻘﱪ ﻭﺿﻐﻄﺔ ﺍﻟﻘﱪ‪ .‬ﻭﻗﺪ ﺻﺮﺡ ﺍﻟﺒﺰﺩﻭﻱ ﺑﺄﻥ ﺭﺅﻳﺔ ﺍﷲ ﰲ ﺍﻵﺧﺮﺓ ﻣﻦ ﲨﻠﺔ ﺣﺪﻳﺚ‬
‫ﺍﻵﺣﺎﺩ ﻛﻤﺎ ﺳﻴﺄﰐ ﺑﻴﺎﻧﻪ‬
‫ﺍﻟﺮﺃﻱ ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﺧﱪ ﺍﻵﺣﺎﺩ ﺣﺠﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ‬
‫ﻭﳑﻦ ﺫﻫﺐ ﺇﱃ ﻫﺬﺍ ﺍﳌﺬﻫﺐ ﺍﻹﻣﺎﻡ ﺃﲪﺪ‪ ،‬ﻭﺍﺑﻦ ﻗﻴﻢ ﺍﳉﻮﺯﻳﺔ ﻭﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﻳﻌﻠﻰ ﻭﻏﲑﻫﻢ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﻳﻌﻠﻰ‪ :‬ﻳﻌﻤﻞ ﺑﻪ ﻓﻴﻬﺎ )ﺃﺻﻮﻝ ﺍﻟﺪﻳﺎﻧﺎﺕ( ﻓﻴﻤﺎ ﺗﻠﻘﺘﻪ ﺍﻷﻣﺔ ﺑﺎﻟﻘﺒﻮﻝ‪ ،‬ﻭﳍﺬﺍ ﻗـﺎﻝ‬
‫ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ :‬ﻗﺪ ﺗﻠﻘﺘﻬﺎ ﺍﻟﻌﻠﻤﺎﺀ ﺑﺎﻟﻘﺒﻮﻝ‪ .‬ﻭﻗﺎﻝ ﺍﺑﻦ ﻗﺎﺿﻲ ﺍﳉﺒﻞ‪ :‬ﻣﺬﻫﺐ ﺍﳊﻨﺎﺑﻠﺔ ﺃﻥ‬
‫ﺃﺧﺒﺎﺭ ﺍﻵﺣﺎﺩ ﺍﳌﺘﻠﻘﺎﺓ ﺑﺎﻟﻘﺒﻮﻝ ﺗﺼﻠﺢ ﻹﺛﺒﺎﺕ ﺃﺻﻮﻝ ﺍﻟﺪﻳﺎﻧﺎﺕ ﺫﻛﺮﻩ ﺍﻟﻘﺎﺿﻲ ﺃﺑـﻮﻳﻌﻠﻰ ﰲ ﻣﻘﺪﻣـﺔ‬
‫ﺍ‪‬ﺮﺩ ﻭﺍﻟﺸﻴﺦ ﺗﻘﻲ ﺍﻟﺪﻳﻦ ﰲ ﻋﻘﻴﺪﺗﻪ )ﺍﻟﻔﺘﻮﺣﻲ ‪(2:352 ،1993‬‬
‫ﻗﺎﻝ ﺍﻟﻔﺘﻮﺣﻲ ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺍﻟﻨﺠﺎﺭ‪ :‬ﻭﻳﻌﻤﻞ ﺑﺂﺣﺎﺩﻳﺚ ﺍﻵﺣﺎﺩ ﰲ ﺍﻟﺪﻳﺎﻧﺎﺕ ﻭﺣﻜﻰ ﺫﻟﻚ ﺍﺑـﻦ‬
‫ﻋﺒﺪ ﺍﻟﱪ ﺇﲨﺎﻋﺎ‪ .‬ﰒ ﺯﺍﺩ ﺍﻟﻔﺘﻮﺣﻲ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ :‬ﻻ ﻧﺘﻌﺪﻯ ﺍﻟﻘـﺮﺁﻥ ﻭﺍﳊـﺪﻳﺚ‪.‬‬
‫)ﺍﻟﻔﺘﻮﺣﻲ ‪(352 ،1993‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﻣﺎ ﻣﻀﻤﻮﻧﻪ‪ :‬ﺃﻥ ﺍﻟﺸﺎﻓﻌﻲ ﻗﺪ ﺃﻃﺎﻝ ﺍﻟﻜﻼﻡ ﰲ ﺣﺠﻴﺔ ﺧـﱪ ﺍﻟﻮﺍﺣـﺪ ﰲ ﻛﺘﺎﺑـﻪ‬
‫ﺍﻟﺮﺳﺎﻟﺔ ﻭﺧﺮﻭﺝ ﻣﻦ ﺭﺩﻩ ﻋﻦ ﻃﺎﻋﺔ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻭﻻ ﻳﻔﺮﻕ ﻫﻮ ﻭﻻ ﺃﺣﺪ ﻣﻦ ﺃﻫﻞ ﺍﳊﺪﻳﺚ ﺍﻟﺒﺘﺔ ﺑﲔ‬
‫ﺃﺣﺎﺩﻳﺚ ﺍﻷﺣﻜﺎﻡ ﻭﺃﺣﺎﺩﻳﺚ ﺍﻟﺼﻔﺎﺕ ﻭﻻ ﻳﻌﺮﻑ ﻫﺬﺍ ﺍﻟﻔﺮﻕ ﻋﻦ ﺃﺣﺪ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻭﻻ ﻋﻦ ﺃﺣـﺪ‬
‫ﻣﻦ ﺍﻟﺘﺎﺑﻌﲔ‪) ...‬ﺍﺑﻦ ﻗﻴﻢ ﺍﳉﻮﺯﻳﺔ ﺑﺪﻭﻥ ﺗﺎﺭﺥ‪(435 ،‬‬
‫ﻫﺆﻻﺀ ﺍﻟﻌﻠﻤﺎﺀ ﳛﺘﺠﻮﻥ ﲝﺪﻳﺚ ﺍﻵﺣﺎﺩ ﰲ ﲨﻴﻊ ﺃﻣﻮﺭ ﺍﻟﺪﻳﻦ ﺳﻮﺍﺀ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺼﻔﺎﺕ ﺍﷲ ﻭﺑﻨﺒﻮﺓ‬
‫ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ‪ ،‬ﺃﻭ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺄﻣﻮﺭ ﺍﻵﺧﺮﺓ ﻭﻋﺬﺍﺏ ﺍﻟﻘﱪ ﻭﻏﲑ ﺫﻟﻚ‪.‬‬
‫ﻫﻞ ﻳﻜﻔﺮ ﻣﻨﻜﺮ ﺣﺪﻳﺚ ﺍﻵﺣﺎﺩ ﻋﻨﺪ ﻣﻦ ﻗﺎﻝ ﲝﺠﻴﺘﻪ‬
‫ﻫﺪﻯ ﺑﻦ ﳏﺴﻦ ‪167 -‬‬

‫ﻗﺎﻝ ﺍﻟﻔﺘﻮﺣﻲ ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺍﻟﻨﺠﺎﺭ‪ :‬ﻭﻻ ﻳﻜﻔﺮ ﻣﻨﻜﺮ ﺧﱪ ﺍﻵﺣﺎﺩ ﰲ ﺍﻷﺻﺢ‪ ،‬ﻭﻧﻘﻞ ﺗﻜﻔﲑﻩ ﻋﻦ‬
‫ﺇﺳﺤﺎﻕ ﺑﻦ ﺭﺍﻫﻮﻳﻪ‪ .‬ﻭﺫﻛﺮ ﺍﻟﱪﻣﺎﻭﻱ ﻭﻏﲑﻩ‪ :‬ﺍﳋﻼﻑ ﻣﺒﲏ ﻋﻠﻰ ﺍﻟﻘﻮﻟﲔ ﺑﺄﻧﻪ ﻳﻔﻴﺪ ﺍﻟﻌﻠـﻢ ﺃﻭﻻ‪ ،‬ﻭﺇﻥ‬
‫ﻗﻠﻨﺎ ﻳﻔﻴﺪ ﺍﻟﻌﻠﻢ ﻛﻔﺮ ﻣﻨﻜﺮﻩ ﻭﺇﻻ ﻓﻼ‪ ،‬ﰒ ﻋﻘﺐ ﺍﻟﻔﺘﻮﺣﻲ ﻋﻠﻰ ﻗﻮﻝ ﺍﻟﱪﻣﺎﻭﻱ ﺑﻘﻮﻟﻪ‪ :‬ﺍﻟﺘﻜﻔﲑ ﲟﺨﺎﻟﻔﺔ‬
‫ﺍ‪‬ﻤﻊ ﻋﻠﻴﻪ ﻻ ﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﻣﺎ ﻋﻠﻢ ﻣﻦ ﺍﻟﺪﻳﻦ ﺑﺎﻟﻀﺮﻭﺭﺓ )ﺍﻟﻔﺘﻮﺣﻲ ‪(353-352 :2 ،1993‬‬
‫ﺍﻟﻔﺘﻮﺣﻲ ﻣﻦ ﺍﳊﻨﺎﺑﻠﺔ ﻭﻫﻮ ﻛﺬﻟﻚ ﻳﺮﻯ ﺃﻥ ﺧﱪ ﺍﻵﺣﺎﺩ ﺣﺠﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ‪ ،‬ﻭﻟﻜﻨﻪ ﻣﻊ ﺫﻟﻚ ﻻ‬
‫ﻳﻘﻮﻝ ﺑﻜﻔﺮ ﻣﻨﻜﺮ ﺧﱪ ﺍﻵﺣﺎﺩ ﻷﻥ ﺍﻹﻧﻜﺎﺭﺍﻟﺬﻱ ﻳﺆﺩﻱ ﺇﱃ ﺍﻟﻜﻔﺮ ﻻﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﻣﻌﻠﻮﻣﺎ ﻣﻦ ﺍﻟـﺪﻳﻦ‬
‫ﺑﺎﻟﻀﺮﻭﺭﺓ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺍﳌﱪﺩ‪ :‬ﻭﰲ ﺗﻜﻔﲑ ﻣﻦ ﺟﺤﺪ ﻣﺎ ﺛﺒﺖ ﲞﱪ ﺍﻵﺣﺎﺩ ﺧﻼﻑ‪ ،‬ﺫﻛﺮﻩ ﺍﺑﻦ ﺣﺎﻣﺪ ﻣﻦ ﺃﺻﺤﺎﺑﻨﺎ‬
‫)ﺍﺑﻦ ﺍﳌﱪﺩ‪ (214 ،2000‬ﻗﺎﻝ ﺍﻟﻌﺘﺮﻱ‪ :‬ﺣﻜﻰ ﺍﺑﻦ ﺣﺎﻣﺪ ﺍﻟﻮﺟﻬﲔ ﻋﻦ ﺍﳊﻨﺎﺑﻠﺔ‪ ،‬ﻭﺍﻟﻘﻮﻝ ﺑﺎﻟﺘﻜﻔﲑ‬
‫ﻣﻨﻘﻮﻝ ﻋﻦ ﺇﺳﺤﺎﻕ ﺑﻦ ﺭﺍﻫﻮﻳﻪ ﻭﺫﻫﺐ ﺍﻷﻛﺜﺮ ﺇﱃ ﻋﺪﻡ ﺍﻟﺘﻜﻔﲑ )ﺍﻟﻌﺘﺮﻱ ‪(214 ،2000‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ‪ :‬ﻭ ﻗﺪ ﺫﻫﺐ ﲨﺎﻋﺔ ﻣﻦ ﺃﺻﺤﺎﺏ ﺃﲪﺪ ﻭﻏﲑﻫﻢ ﺇﱃ ﺗﻜﻔﲑ ﻣﻦ ﳚﺤﺪ ﻣﺎ ﺛﺒـﺖ‬
‫ﲞﱪ ﺍﻟﻮﺍﺣﺪ ﺍﻟﻌﺪﻝ‪ .‬ﻭﺍﻟﺘﻜﻔﲑ ﻣﺬﻫﺐ ﺇﺳﺤﺎﻕ ﺑﻦ ﺭﺍﻫﻮﻳﻪ )ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ‪ (368 ،‬ﰒ ﺃﺿﺎﻑ‬
‫ﺍﺑﻦ ﺍﻟﻘﻴﻢ‪ :‬ﺃﻥ ﻣﻦ ﺭﺩ ﺍﳋﱪ ﺍﻟﺼﺤﻴﺢ ﺍﻋﺘﻘﺎﺩﺍ ﻟﻐﻠﻂ ﺍﻟﻨﺎﻗﻞ ﺃﻭ ﻛﺬﺑﻪ ﺃﻭ ﻻﻋﺘﻘﺎﺩ ﺍﻟﺮﺍﺩ ﺃﻥ ﺍﳌﻌـﺼﻮﻡ ﻻ‬
‫ﻳﻘﻮﻝ ﻫﺬﺍ ﺃﻭ ﻻﻋﺘﻘﺎﺩ ﻧﺴﺨﻪ ﻭﳓﻮﻩ ﻓﺮﺩ ﺍﺟﺘﻬﺎﺩﺍ ﻭﺣﺮﺻﺎ ﻋﻠﻰ ﻧﺼﺮ ﺍﳊﻖ ﻓﺈﻧﻪ ﻻ ﻳﻜﻔﺮ ﺑـﺬﻟﻚ ﻭﻻ‬
‫ﻳﻔﺴﻖ‪) .‬ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺑﺪﻭﻥ ﺗﺎﺭﻳﺢ‪(370،‬‬
‫ﺍﺗﻀﺢ ﳑﺎ ﺫﻛﺮ ﺃﻥ ﺍﳊﻨﺎﺑﻠﺔ ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﻳﻘﻮﻟﻮﻥ ﲝﺠﻴﺔ ﺧﱪ ﺍﻵﺣﺎﺩ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺇﻻ ﺃﻥ ﺃﻛﺜـﺮﻫﻢ ﻻ‬
‫ﻳﻘﻮﻟﻮﻥ ﺑﻜﻔﺮ ﻣﻦ ﺃﻧﻜﺮ ﺫﻟﻚ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﳊﺪﻳﺚ ﰒ ﺃﻥ ﺭﺩ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ ﺍﺟﺘﻬﺎﺩﺍ ﻣﻦ ﺍﻟﺮﺍﺩ ﺣﺮﺻﺎ‬
‫ﻣﻨﻪ ﻋﻠﻰ ﻧﺼﺮ ﺍﳊﻖ ﻻ ﻳﻜﻔﺮ ﻭﻻ ﻳﻔﺴﻖ‪.‬‬
‫ﺣﺠﺔ ﻣﻦ ﻳﻘﻮﻝ ﺑﺄﻥ ﺧﱪﺍﻵﺣﺎﺩ ﻻ ﻳﻜﻮﻥ ﺣﺠﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ‬
‫ﺍﻟﻘﺎﺋﻞ ﺑﺄﻥ ﺧﱪﺍﻵﺣﺎﺩ ﻻ ﻳﻜﻮﻥ ﺣﺠﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﻷﻧﻪ ﻻ ﻳﻔﻴﺪ ﺇﻻ ﺍﻟﻈﻦ ﻭﺍﻟﻈـﻦ ﻻ ﳝﻜـﻦ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﺣﺠﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ‪ .‬ﻫﻨﺎﻙ ﺁﻳﺎﺕ ﻛﺜﲑﺓ ﺗﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﷲ ﺫﻡ ﺍﻟﺬﻳﻦ ﻳﺘﺒﻌﻮﻥ ﺍﻟﻈﻦ ﰲ ﺃﻣﻮﺭﺍﻟﻌﻘﻴﺪﺓ‬
‫ﻓﻘﺎﻝ ﻋﻦ ﺍﳌﺸﺮﻛﲔ‪ :‬ﻭﻣﺎ ﳍﻢ ﺑﻪ ﻣﻦ ﻋﻠﻢ ﺇﻥ ﻳﺘﺒﻌﻮﻥ ﺇﻻ ﺍﻟﻈﻦ ﻭﺇﻥ ﺍﻟﻈﻦ ﻻ ﻳﻐﲏ ﻣﻦ ﺍﳊـﻖ ﺷـﻴﺌﺎ‬
‫)ﺍﻟﻨﺠﻢ¸‪ (28 :53‬ﻭﻗﺎﻝ ﺃﻳﻀﺎ‪ :‬ﻭﻣﺎ ﻳﺘﺒﻊ ﺃﻛﺜﺮﻫﻢ ﺇﻻ ﻇﻨﺎ ﺇﻥ ﺍﻟﻈﻦ ﻻ ﻳﻐﲏ ﻣﻦ ﺍﳊﻖ ﺷﻴﺌﺎ )ﻳﻮﻧﺲ‪،‬‬
‫‪ (36 :10‬ﻭﻗﺎﻝ ﺃﻳﻀﺎ‪ :‬ﻗﻞ ﻫﻞ ﻋﻨﺪﻛﻢ ﻣﻦ ﻋﻠﻢ ﻓﺘﺨﺮﺟﻮﻩ ﻟﻨﺎ ﺇﻥ ﺗﺘﺒﻌﻮﻥ ﺇﻻ ﺍﻟﻈﻦ ﻭﺇﻥ ﺃﻧـﺘﻢ ﺇﻻ‬
‫ﲣﺮﺻﻮﻥ )ﺍﻷﻧﻌﺎﻡ¸‪ (148 :6‬ﻭﻗﺎﻝ ﺃﻳﻀﺎ‪ :‬ﻭﻣﺎ ﳍﻢ ﺑﺬﻟﻚ ﻣﻦ ﻋﻠﻢ ﺇﻥ ﻫﻢ ﺇﻻ ﻳﻈﻨﻮﻥ )ﺍﳉﺎﺛﻴﺔ‪:45 ،‬‬
‫‪(24‬‬
‫ﻭﻗﺎﻝ ﰲ ﺷﺄﻥ ﺍﻟﻨﺼﺎﺭﻯ ﻭﺍﻋﺘﻘﺎﺩﻫﻢ ﰲ ﺻﻠﺐ ﻋﻴﺴﻰ‪ :‬ﻣﺎ ﳍﻢ ﺑﻪ ﻣﻦ ﻋﻠـﻢ ﺇﻻ ﺍﺗﺒـﺎﻉ ﺍﻟﻈـﻦ‬
‫)ﺍﻟﻨﺴﺎﺀ‪ (158 :4 ،‬ﻛﻴﻒ ﻳﺬﻡ ﺍﷲ ﺍﳌﺸﺮﻛﲔ ﻭﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻋﻠﻰ ﺍﺗﺒﺎﻋﻬﻢ ﺍﻟﻈﻦ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻟﻌﻘﻴﺪﺓ‬
‫ﰒ ﻳﺴﻤﺢ ﻟﻠﻤﺴﻠﻤﲔ ﺃﻥ ﻳﺘﺒﻌﻮﺍ ﻧﻔﺲ ﺍ‪‬ﺎﻝ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﷲ ﺃﻳﻀﺎ‪ :‬ﻭﻻ ﺗﻘﻒ ﻣﺎ ﻟﻴﺲ ﻟﻚ ﺑﻪ ﻋﻠﻢ‪).‬ﺍﻹﺳﺮﺍﺀ‪ (36 :17 ،‬ﻓﺨﱪ ﺍﻟﻮﺍﺣﺪ ﳌﺎ ﱂ ﻳﻔـﺪ‬
‫ﺍﻟﻌﻠﻢ ﳌﺎ ﺟﺎﺯ ﺍﺗﺒﺎﻋﻪ ﻟﻨﻬﻴﻪ ﺗﻌﺎﱃ ﻋﻦ ﺍﺗﺒﺎﻉ ﺍﻟﻈﻦ )ﺍﻟﺒﺨﺎﺭﻱ ‪(371 :2 ،1973‬‬
 ‫‪ISoIT‬‬ ‫‪- 168‬‬

‫ﻣﻦ ﺍﻟﻨﺼﻮﺹ ﺍﳌﺬﻛﻮﺭﺓ ﺍﺗﻀﺢ ﺃﻥ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﺗﺒﺎﻉ ﺍﻟﻈﻦ ﻫﻮ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻷﻟﻮﻫﻴﺔ ﳑﺎ ﻳﻌﺪ ﻣـﻦ‬
‫ﺃﺻﻮﻝ ﺍﻟﻌﻘﻴﺪﺓ‪ ،‬ﻭﰲ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻻ ﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﺩﻟﻴﻠﻬﺎ ﻗﻄﻌﻲ ﺍﻟﺜﺒﻮﺕ ﳑﺎ ﻻ ﳎﺎﻝ ﻟﻠﻈﻦ ﻓﻴﻪ‪.‬‬
‫ﺣﺠﺔ ﻣﻦ ﻳﻘﻮﻝ ﺑﺄﻥ ﺧﱪ ﺍﻵﺣﺎﺩ ﺣﺠﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ‬
‫ﺍﻟﺬﻳﻦ ﻳﻘﻮﻟﻮﻥ ﲝﺠﻴﺔ ﺧﱪ ﺍﻵﺣﺎﺩ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﻗﺎﻟﻮﺍ‪ :‬ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﻭﺟﻮﺏ ﻗﺒﻮﻝ ﺧﱪ ﺍﻟﻮﺍﺣﺪ ﰲ‬
‫ﺍﻻﻋﺘﻘﺎﺩ ﺍﻷﺩﻟﺔ ﺍﳌﻮﺟﺒﺔ ﻟﻠﻌﻤﻞ ﲞﱪﺍﻟﻮﺍﺣﺪ ﻓﺈ‪‬ﺎ ﻋﺎﻣﺔ ﻣﻄﻠﻘﺔ ﱂ ﺗﻔﺮﻕ ﺑﲔ ﺑﺎﺏ ﻭﺑﺎﺏ ﻭﻣﺴﺄﻟﺔ ﺃﺧﺮﻯ‬
‫)ﺍﳉﻴﺰﺍﱐ ‪ (148 ،1998‬ﻭﻣﻦ ﺃﺩﻟﺔ ﺣﺠﻴﺔ ﺧﱪ ﺍﻵﺣﺎﺩ ﰲ ﺍﻻﻋﺘﻘﺎﺩ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﻭﻣﺎ ﻛﺎﻥ ﺍﳌﺆﻣﻨﻮﻥ‬
‫ﻟﻴﻨﻔﺮﻭﺍ ﻛﺎﻓﺔ ﻓﻠﻮ ﻻ ﻧﻔﺮ ﻣﻦ ﻛﻞ ﻓﺮﻗﺔ ﻃﺎﺋﻔﺔ ﻟﻴﺘﻔﻘﻬﻮﺍ ﰲ ﺍﻟﺪﻳﻦ ﻭﻟﻴﻨﺬﺭﻭﺍ ﻗﻮﻣﻬﻢ ﺇﺫﺍ ﺭﺟﻌﻮﺍ ﺇﻟـﻴﻬﻢ‬
‫ﻟﻌﻠﻬﻢ ﳛﺬﺭﻭﻥ )ﺍﻟﺘﻮﺑﺔ‪ (122 :9 ،‬ﺍﻟﺪﻳﻦ ﻫﻨﺎ ﻳﺸﻤﻞ ﺍﻟﻌﻘﻴﺪﺓ ﻭﻏﲑﻫﺎ‪ .‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟـﺬﻳﻦ‬
‫ﺁﻣﻨﻮﺍ ﺇﻥ ﺟﺎﺀﻛﻢ ﻓﺎﺳﻖ ﺑﻨﺒﺄ ﻓﺘﺒﻴﻨﻮﺍ)ﺍﳊﺠﺮﺍﺕ‪ (6 :49 ،‬ﻓﺈ‪‬ﺎ ﺗﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﻌﺪﻝ ﺇﺫﺍ ﺟﺎﺀ ﲞﱪ ﻣﺎ‬
‫ﻓﺎﳊﺠﺔ ﻗﺎﺋﻤﺔ ﺑﻪ ﻭﺃﻧﻪ ﻻ ﳚﺐ ﺍﻟﺘﺜﺒﺖ ﺑﻞ ﻳﺆﺧﺬ ﺣﺎﻻ‪ .‬ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﻭﺟﻮﺏ ﻗﺒﻮﻝ ﺧﱪ ﺍﻵﺣـﺎﺩ ﰲ‬
‫ﺍﻟﻌﻘﻴﺪﺓ ﺃﻳﻀﺎ‪ :‬ﺃﻧﻪ ﻳﺘﺮﺗﺐ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺑﺮﺩ ﺧﱪ ﺍﻟﻮﺍﺣﺪ ﰲ ﺍﻟﻌﻘﺎﺋﺪ ﺭﺩ ﻛﺜﲑ ﻣﻦ ﺍﻟﻌﻘﺎﺋـﺪ ﺍﻹﺳـﻼﻣﻴﺔ‬
‫ﺍﻟﺼﺤﻴﺤﺔ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ‪ :‬ﻭﺃﻣﺎ ﺍﳌﻘﺎﻡ ﺍﻟﺜﺎﻣﻦ ﻭﻫﻮ ﺍﻧﻌﻘﺎﺩ ﺍﻹﲨﺎﻉ ﺍﳌﻌﻠﻮﻡ ﺍﳌﺘﻴﻘﻦ ﻋﻠﻰ ﻗﺒﻮﻝ ﻫـﺬﻩ‬
‫ﺍﻷﺣﺎﺩﻳﺚ ﻭﺇﺛﺒﺎﺕ ﺻﻔﺎﺕ ﺍﻟﺮﺏ ﺗﻌﺎﱃ ‪‬ﺎ‪ ،‬ﻓﻬﺬﺍ ﻻ ﻳﺸﻚ ﻓﻴﻪ ﻣﻦ ﻟﻪ ﺃﻗﻞ ﺧـﱪﺓ ﺑـﺎﳌﻨﻘﻮﻝ‪ .‬ﻓـﺈﻥ‬
‫ﺍﻟﺼﺤﺎﺑﺔ ﻫﻢ ﺍﻟﺬﻳﻦ ﺭﻭﻭﺍ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﻭﺗﻠﻘﺎﻫﺎ ﺑﻌﻀﻬﻢ ﺑﺎﻟﻘﺒﻮﻝ ﻭﱂ ﻳﻨﻜﺮﻫﺎ ﺃﺣﺪ ﻣﻨﻬﻢ ﻋﻠﻰ ﻣـﻦ‬
‫ﺭﻭﺍﻫﺎ‪ .‬ﰒ ﺗﻠﻘﺎﻫﺎ ﻋﻨﻬﻢ ﲨﻴﻊ ﺍﻟﺘﺎﺑﻌﲔ ﻣﻦ ﺃﻭﳍﻢ ﺇﱃ ﺁﺧﺮﻫﻢ‪ ،‬ﻭﻣﻦ ﲰﻌﻬﺎ ﻣﻨـﻬﻢ ﺗﻠﻘﺎﻫـﺎ ﺑـﺎﻟﻘﺒﻮﻝ‬
‫ﻭﺍﻟﺘﺼﺪﻳﻖ ﳍﻢ ﻭﻣﻦ ﱂ ﻳﺴﻤﻌﻬﺎ ﻣﻨﻬﻢ ﺗﻠﻘﺎﻫﺎ ﻋﻦ ﺍﻟﺘﺎﺑﻌﲔ ﻛﺬﻟﻚ‪ .‬ﻭﻛﺬﻟﻚ ﺗﺎﺑﻊ ﺍﻟﺘﺎﺑﻌﲔ ﻣﻊ ﺍﻟﺘﺎﺑﻌﲔ‪.‬‬
‫ﻭﻫﺬﺍ ﺃﻣﺮ ﻳﻌﻠﻤﻪ ﺿﺮﻭﺭﺓ ﺃﻫﻞ ﺍﳊﺪﻳﺚ ﻛﻤﺎ ﻳﻌﻠﻤﻮﻥ ﻋﺪﺍﻟﺔ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺻﺪﻗﻬﻢ ﻭﺃﻣﺎﻧﺘﻬﻢ ﻭﻧﻘﻠﻬﻢ ﺫﻟﻚ‬
‫ﻋﻦ ﻧﺒﻴﻬﻢ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻛﻨﻘﻠﻬﻢ ﺍﻟﻮﺿﻮﺀ ﻭﺍﻟﻐﺴﻞ ﻣﻦ ﺍﳉﻨﺎﺑﺔ ﻭﺃﻋﺪﺍﺩ ﺍﻟﺼﻠﻮﺍﺕ ﻭﺃﻭﻗﺎ‪‬ﺎ ﻭﻧﻘﻞ‬
‫ﺍﻵﺫﺍﻥ ﻭﺍﻟﺘﺸﻬﺪ ﻭﺍﳉﻤﻌﺔ ﻭﺍﻟﻌﻴﺪﻳﻦ‪ .‬ﻓﺎﻥ ﺍﻟﺬﻳﻦ ﻧﻘﻠﻮﺍ ﻫﺬﺍ ﻫﻢ ﺍﻟﺬﻳﻦ ﻧﻘﻠﻮﺍ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺼﻔﺎﺕ ﻓﺈﻥ ﺟﺎﺯ‬
‫ﻋﻠﻴﻬﻢ ﺍﳋﻄﺄ ﻭﺍﻟﻜﺬﺏ ﰲ ﻧﻘﻠﻬﺎ ﺟﺎﺯ ﻋﻠﻴﻬﻢ ﺫﻟﻚ ﰲ ﻧﻘﻞ ﻏﲑﻫﺎ ﳑﺎ ﺫﻛﺮﻧﺎﻩ‪ ،‬ﻭﺣﻴﻨﺌﺬ ﻓﻼ ﻭﺛﻮﻕ ﻟﻨﺎ‬
‫ﺑﺸﺊ ﻧﻘﻞ ﻟﻨﺎ ﻋﻦ ﻧﺒﻴﻨﺎ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻟﺒﺘﺔ‪ .‬ﻭﻫﺬﺍ ﺍﻧﺴﻼﺥ ﻣﻦ ﺍﻟﺪﻳﻦ ﻭﺍﻟﻌﻠﻢ ﻭﺍﻟﻌﻘﻞ )ﺍﺑﻦ ﻗﻴﻢ‬
‫ﺍﳉﻮﺯﻳﺔ ﺑﺪﻭﻥ ﺗﺎﺭﺥ‪ (434 -433 :2 ،‬ﻭﺍﻟﺘﻔﺮﻳﻖ ﺑﲔ ﺃﺣﺎﺩﻳﺚ ﺍﻷﺣﻜﺎﻡ ﻭﺍﻟﻌﻘﺎﺋﺪ ﺃﻣﺮ ﺣﺎﺩﺙ ﻓﻬﻮ‬
‫ﺑﺪﻋﺔ ﰲ ﺩﻳﻦ ﺍﷲ ﻷﻥ ﻫﺬﺍ ﺍﻟﻔﺮﻕ ﻻ ﻳﻌﺮﻑ ﻋﻦ ﺃﺣﺪ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﻭﻻ ﻋﻦ ﺃﺣﺪ ﻣﻦ‬
‫ﺍﻟﺘﺎﺑﻌﲔ ﻭﻻ ﻋﻦ ﺗﺎﺑﻌﻴﻬﻢ‪ ،‬ﻭﻻ ﻋﻦ ﺃﺣﺪ ﻣﻦ ﺃﺋﻤﺔ ﺍﻹﺳﻼﻡ ﺇﳕﺎ ﻳﻌﺮﻑ ﻋﻦ ﺭﺅﻭﺱ ﺃﻫﻞ ﺍﻟﺒﺪﻉ ﻭﻣـﻦ‬
‫ﺗﺒﻌﻬﻢ‪) .‬ﺍﺑﻦ ﻗﻴﻢ ﺍﳉﻮﺯﻳﺔ ﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ‪(435 :2 ،‬‬
‫ﻗﺎﻝ ﺍﳉﻴﺰﺍﱐ‪ :‬ﺧﱪ ﺍﻟﻮﺍﺣﺪ ﺣﺠﺔ ﰲ ﲨﻴﻊ ﺍﻷﺣﻜﺎﻡ ﻭﳐﺘﻠﻒ ﺍﻷﺑﻮﺍﺏ ﻭﺍﳌـﺴﺎﺋﻞ‪ ،‬ﻭﻻ ﻓـﺮﻕ ﰲ‬
‫ﺫﻟﻚ ﺑﲔ ﻣﺎ ﻋﻤﺖ ﺑﻪ ﺍﻟﺒﻠﻮﻯ ﻭﻣﺎ ﱂ ﺗﻌﻢ ﺑﻪ ﺍﻟﺒﻠﻮﻯ ﻭﺑﲔ ﻣﺎ ﻳﺴﻘﻂ ﺑﺎﻟﺸﺒﻬﺎﺕ ﻭﻣﺎ ﻻ ﻳﺴﻘﻂ ‪‬ﺎ‪ ،‬ﻭ‬
‫ﺑﲔ ﻣﺎ ﺯﺍﺩ ﻋﻠﻰ ﺍﻟﻘﺮﺁﻥ ﻭﻣﺎ ﻛﺎﻥ ﻣﺒﻴﻨﺎ ﻟﻪ ﺃﻭ ﻣﻮﺍﻓﻘﺎ‪ ،‬ﻭﺑﲔ ﻣﺎ ﻳﻘﺎﻝ ﺇﻧﻪ ﳐﺎﻟﻒ ﻟﻠﻘﻴﺎﺱ ﺃﻭ ﻣﻮﺍﻓﻖ ﻟﻪ‪،‬‬
‫ﻓﺎﳌﻘﺼﻮﺩ ﺃﻥ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻳﺄﺧﺬﻭﻥ ﺑﺎﳊﺪﻳﺚ ﺇﺫﺍ ﺻﺢ ﻭﱂ ﻳﻮﺟﺪ ﺣﺪﻳﺚ ﺻﺤﻴﺢ ﻧﺎﺳﺦ ﻟﻪ‪ ،‬ﻭﺍﻟـﺪﻟﻴﻞ‬
‫ﻋﻠﻰ ﺫﻟﻚ ﻋﻤﻮﻡ ﺍﻷﺩﻟﺔ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﻭﺟﻮﺏ ﺍﻷﺧﺬ ﲞﱪ ﺍﻟﻮﺍﺣﺪ ﻓﺈ‪‬ﺎ ﱂ ﺗﻘﻴﺪ ﺫﻟﻚ ﲟﺴﺄﻟﺔ ﺃﻭ ﺑﺸﺮﻁ‪،‬‬
‫ﻫﺪﻯ ﺑﻦ ﳏﺴﻦ ‪169 -‬‬

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

‫ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﻣﺴﻨﺪﻩ ﻋﻦ ﺃﰊ ﺑﻜﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ‪ .‬ﻓﻌﻠﻰ ﺍﻷﻗﻞ ﺣﻜﻢ ﻫﺬﺍ ﺍﳊـﺪﻳﺚ ﻫـﻮ ﻣـﻦ‬
‫ﺣﺪﻳﺚ ﺍﻵﺣﺎﺩ ﺍﳌﺸﻬﻮﺭ ﺃﻭ ﺍﳌﺴﺘﻔﻴﺾ‪ .‬ﻓﻼ ﺷﻚ ﰲ ﺻﺤﺘﻪ‪ .‬ﻭﻗﺪ ﺫﻛﺮ ﺍﻟﻜﺘﺎﱐ ﰲ ﻧﻈﻢ ﺍﳌﺘﻨﺎﺛﺮ ﻣـﻦ‬
‫ﺍﳊﺪﻳﺚ ﺍﳌﺘﻮﺍﺗﺮ ﺁﺭﺍﺀ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺬﻳﻦ ﻳﻘﻮﻟﻮﻥ ﺑﺘﻮﺍﺗﺮﻩ )ﺍﻟﻜﺘﺎﱐ ﺑﺪﻭﻥ ﺗـﺎﺭﻳﺦ‪ (148،‬ﺇﻻ ﺃﻧـﲏ ﺃﺭﻯ‬
‫ﺗﻮﺍﺗﺮﻩ ﻟﻴﺲ ﻛﺘﻮﺍﺗﺮ ﺍﻟﺼﻠﻮﺍﺕ ﺍﳋﻤﺲ ﺍﻟﱵ ﺃﲨﻊ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺗﻮﺍﺗﺮﻫﺎ ﺣﱴ ﺻﺎﺭﺕ ﳑﺎ ﻋﻠﻢ ﻣﻦ ﺍﻟـﺪﻳﻦ‬
‫ﺑﺎﻟﻀﺮﻭﺓ ﻓﻤﻨﻜﺮﻫﺎ ﻛﺎﻓﺮ‪.‬‬
‫ﻓﺤﺪﻳﺚ ﺍﳊﻮﺽ ﻗﺪ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ ﺑﺴﻨﺪﻩ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ )ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﺑﻦ‬
‫ﺣﺠﺮ ﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ‪ (463 :11 ،‬ﻭﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺎﺱ )ﺍﻟﺒﺨﺎﺭﻱ ﺑﺪﻭﻥ ﺗـﺎﺭﻳﺦ‪(463 :11 ،‬‬
‫ﻭﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ )ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﺑﻦ ﺣﺠﺮ‪ ،‬ﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ‪ (463 :11 ،‬ﻭﻋﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ‬
‫)ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﺑﻦ ﺣﺠﺮ ﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ‪ (464-463 :11 ،‬ﻭﻋﻦ ﺳﻬﻞ ﺑﻦ ﺳﻌﺪ )ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﺑﻦ‬
‫ﺣﺠﺮ ﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ‪ (464 :11 ،‬ﻭﻋﻦ ﺟﻨﺪﺏ ﺑﻦ ﺟﻨﺎﺩﺓ )ﺍﻟﺒﺨﺎﺭﻱ ﺑﺪﻭﻥ ﺗـﺎﺭﻳﺦ‪(465 :11 ،‬‬
‫ﻭﻋﻦ ﺣﺎﺭﺛﺔ ﺑﻦ ﻭﻫﺐ )ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﺑﻦ ﺣﺠﺮ ﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ‪ (465 :11 ،‬ﻭﻋﻦ ﻋﻘﺒﺔ )ﺍﻟﺒﺨﺎﺭﻱ‬
‫ﰲ ﺍﺑﻦ ﺣﺠﺮﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ‪ (465 :11 ،‬ﻭﻋﻦ ﺃﲰﺎﺀ ﺑﻨﺖ ﺃﰊ ﺑﻜﺮ )ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﺑـﻦ ﺣﺠﺮﺑـﺪﻭﻥ‬
‫ﺗﺎﺭﻳﺦ‪ (466 :11 ،‬ﻭﻋﺒﺪ ﺍﷲ ﺑﻦ ﺯﻳﺪ )ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﺑﻦ ﺣﺠﺮ ﺑﺪﻭﻥ ﺍﻟﺘﺎﺭﻳﺦ‪ (463 :11 ،‬ﺭﺿﻲ‬
‫ﺍﷲ ﻋﻨﻬﻢ‪ .‬ﻓﻌﻠﻰ ﺍﻷﻗﻞ ﺣﻜﻢ ﺣﺪﻳﺚ ﺍﳊﻮﺽ ﻫﻮ ﻣﻦ ﺣﺪﻳﺚ ﺍﻵﺣﺎﺩ ﺍﳌﺸﻬﻮﺭ‪ .‬ﻭﻗﺎﻝ ﺍﻟﺒﻐـﺪﺍﺩﻱ‬
‫ﻭﻫﻮ ﻣﻦ ﺍﳌﺘﻜﻠﻤﲔ‪ :‬ﺇﻥ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﻦ ﺍﳌﺴﺘﻔﻴﺾ ﺍﳌﺘﻮﺳﻂ ﺑﲔ ﺍﻟﺘـﻮﺍﺗﺮ ﻭﺍﻵﺣـﺎﺩ )ﺍﻟﺒﻐـﺪﺍﺩﻱ‬
‫‪ (13 ،1980‬ﻓﻼ ﺷﻚ ﰲ ﺻﺤﺘﻪ‪ .‬ﻓﻘﺪ ﻗﺎﻝ ﺑﺘﻮﺍﺗﺮﻩ ﺍﻟﺴﻴﻮﻃﻲ ﰲ ﺗﺪﺭﻳﺐ ﺍﻟـﺮﺍﻭﻱ )ﺍﻟـﺴﻴﻮﻃﻲ‬
‫‪ (179 :2 ،1966‬ﻭﻗﺎﻝ ﺑﺘﻮﺍﺗﺮﻩ ﻛﺬﻟﻚ ﺍﻟﻘﺎﺿﻲ ﺍﻟﺒﻴﻀﺎﻭﻱ ﻭﺍﻟﻘﺮﻃﱯ )ﺍﻟﻜﺘﺎﱐ ﺑﺪﻭﻥ ﺍﻟﺘـﺎﺭﻳﺦ‬
‫‪ (152‬ﻭﻗﺎﻝ ﺑﺘﻮﺍﺗﺮﻩ ﻛﺬﻟﻚ ﺍﻷﻧﺼﺎﺭﻱ ﰲ ﻛﺘﺎﺑﻪ ﻓﻮﺍﺗﺢ ﺍﻟﺮﲪﻮﺕ ﻣﻦ ﺃﺻﻮﻝ ﺍﻟﻔﻘـﻪ )ﺍﻷﻧـﺼﺎﺭﻱ‬
‫‪1324‬ﻩ‪ (120 :2 ،‬ﻭﻗﺎﻝ ﺑﺘﻮﺍﺗﺮ ﺣﺪﻳﺚ ﺍﳊﻮﺽ ﻛﺬﻟﻚ ﺍﺑﻦ ﺍﻟﻘﻴﻢ )ﺍﺑﻦ ﻗـﻴﻢ ﺍﳉﻮﺯﻳـﺔ ﺑـﺪﻭﻥ‬
‫ﺍﻟﺘﺎﺭﻳﺦ‪(356 :2 ،‬‬
‫ﻓﺤﺪﻳﺚ ﺳﺆﺍﻝ ﻣﻨﻜﺮ ﻭﻧﻜﲑ ﻓﻘﺪ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ ﺑﺴﻨﺪﻩ ﻋﻦ ﺃﻧـﺲ ﺑـﻦ ﻣﺎﻟـﻚ‬
‫)ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﺑﻦ ﺣﺠﺮ‪ (205 :3 ،‬ﻭﺭﻭﻯ ﻋﻦ ﺃﻧﺲ ﻛﺬﻟﻚ ﻣﺴﻠﻢ ﺑﺴﻨﺪﻩ ﻋﻨﻪ )ﻣـﺴﻠﻢ ‪،1955‬‬
‫‪ (2201-2200 :4‬ﻭﺭﻭﻯ ﻋﻦ ﺃﻧﺲ ﻛﺬﻟﻚ ﺃﲪﺪ ﺑﺴﻨﺪﻩ ﻋﻨﻪ )ﺃﲪﺪ‪ (126 :3 ،1978‬ﻭﺭﻭﻯ‬
‫ﻋﻦ ﺃﻧﺲ ﻛﺬﻟﻚ ﺃﺑﻮﺩﺍﻭﺩ ﰲ ﺳﻨﻨﻪ ﻋﻨﻪ )ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﺁﺑﺎﺩﻱ‪ (86 :13 ،‬ﻭﺭﻭﺍﻩ ﻣﺴﻠﻢ ﺑﺴﻨﺪﻩ ﻋـﻦ‬
‫ﺍﻟﱪﺍﺀ ﺑﻦ ﺛﺎﺑﺖ )ﻣﺴﻠﻢ ‪ (2201 :4 ،1955‬ﻭﻋﻦ ﺍﻟﱪﺍﺀ ﺑﻦ ﻋﺎﺫﺏ ﻛﺬﻟﻚ ﺭﻭﻯ ﻋﻨﻪ ﺃﲪﺪ )ﺃﲪﺪ‬
‫‪ (287 :4 ،1978‬ﻭﻋﻦ ﺍﻟﱪﺍﺀ ﻛﺬﻟﻚ ﺭﻭﻯ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﺳﻨﻨﻪ ﺑﺴﻨﺪﻩ ﻋﻨﻪ )ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﺁﺑﺎﺩﻱ‬
‫‪ (86-85 :13 ،1969‬ﺃﺭﻯ ﺃﻥ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﺍﻷﻗﻞ ﻣﻦ ﺍﻵﺣﺎﺩ ﺍﻟﺼﺤﻴﺢ ﻭﻗﺪ ﺗﻠﻘﺘﻪ ﺍﻷﻣﺔ‬
‫ﺑﺎﻟﻘﺒﻮﻝ‪ ،‬ﻓﻼ ﺷﻚ ﻋﻠﻰ ﺻﺤﺘﻪ‪ .‬ﻭﻗﺪ ﺻﺮﺡ ﺑﺘﻮﺍﺗﺮﻩ ﺍﻟﺴﻴﻮﻃﻲ )ﺍﻟﺴﻴﻮﻃﻲ‪(180 :2 ،1966‬‬
‫ﻓﺤﺪﻳﺚ ﻋﺬﺍﺏ ﺍﻟﻘﱪ ﻗﺪ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ ﺑﺴﻨﺪﻩ ﻋﻦ ﺍﻟﱪﺍﺀ ﺑﻦ ﻋﺎﺯﺏ ﻭﻋﻦ ﺍﺑﻦ ﻋﻤﺮ‬
‫ﻭﻋﻦ ﻋﺎﺋﺸﺔ ﻭ ﻋﻦ ﺃﲰﺎﺀ ﺑﻨﺖ ﺃﰊ ﺑﻜﺮ ﻭﻋﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ )ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﺑﻦ ﺣﺠﺮ ﺑﺪﻭﻥ ﺗـﺎﺭﻳﺦ‬
‫‪ (233 -231 :3‬ﻭﻋﻦ ﺃﰊ ﺃﻳﻮﺏ ﺍﻷﻧﺼﺎﺭﻱ ﻭﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ )ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﺑـﻦ‬
‫ﻫﺪﻯ ﺑﻦ ﳏﺴﻦ ‪171 -‬‬

‫ﺧﺠﺮ ﺑﺪﻭﻥ ﺍﻟﺘﺎﺭﻳﺦ‪ (242-241 :3 ،‬ﻭﻏﲑﻫﻢ‪ .‬ﻓﻌﻠﻰ ﺍﻷﻗﻞ ﺣﻜﻢ ﺣﺪﻳﺚ ﻋﺬﺍﺏ ﺍﻟﻘـﱪ ﻣـﻦ‬
‫ﺍﻵﺣﺎﺩ ﺍﳌﺸﻬﻮﺭ ﻓﻼ ﺷﻚ ﻋﻠﻰ ﺍﳊﻜﻢ ﺑﺼﺤﺘﻪ ﺇﻻ ﺃﻥ ﺍﻟﺒﺰﺩﻭﻱ ﺣﻜﻢ ﺣﺪﻳﺚ ﻋﺬﺍﺏ ﺍﻟﻘﱪ ﻫﺬﺍ ﺑﺄﻧـﻪ‬
‫ﻣﻦ ﺍﻵﺣﺎﺩ‪ .‬ﻭﻗﺎﻝ ﺍﻟﺒﻐﺪﺍﺩﻱ‪ :‬ﺇﻥ ﺣﺪﻳﺚ ﻋﺬﺍﺏ ﺍﻟﻘﱪ ﻣﻦ ﺍﳌﺴﺘﻔﻴﺾ ﺍﳌﺘﻮﺳﻂ ﺑﲔ ﺍﻟﺘﻮﺍﺗﺮ ﻭﺍﻵﺣـﺎﺩ‬
‫)ﺍﻟﺒﻐﺪﺍﺩﻱ ‪ (13-12 ،1928‬ﻭﻗﺪ ﺻﺮﺡ ﺑﺘﻮﺍﺗﺮﻩ ﺍﻟﻐﺰﺍﱄ ﰲ ﺍﻻﻗﺘﺼﺎﺩ ﻭﺍﻻﻋﺘﻘﺎﺩ )ﺍﻟﻐﺰﺍﱄ ‪،1962‬‬
‫‪ (109‬ﻭﻗﺪ ﻧﻘﻞ ﺻﺎﺣﺐ ﻣﺴﻠﻢ ﺍﻟﺜﺒﻮﺕ ﻋﻦ ﺍﺑﻦ ﺍﳉﻮﺯﻱ ﺃﻥ ﺣﺪﻳﺚ ﻋﺬﺍﺏ ﺍﻟﻘﱪ ﻣﻦ ﺍﻟﺘﻮﺍﺗﺮ ﻭﻗـﺎﻝ‬
‫ﺍﻷﻧﺼﺎﺭﻱ‪ :‬ﺇﻥ ﺭﻭﺍﺗﻪ ﻛﺜﲑﺓ ﰲ ﺍﻟﻐﺎﻳﺔ )ﺍﻷﻧﺼﺎﺭﻱ ‪1324‬ﻩ‪ (120 :2 ،‬ﻭﻗﺎﻝ ﺍﺑـﻦ ﺍﻟﻘـﻴﻢ‪ :‬ﺇﻥ‬
‫ﺣﺪﻳﺚ ﻋﺬﺍﺏ ﺍﻟﻘﱪ ﻣﻦ ﺍﳌﺘﻮﺍﺗﺮ )ﺍﺑﻦ ﻗﻴﻢ ﺍﳉﻮﺯﻳﺔ ﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ‪(356 :2 ،‬‬
‫ﻓﺤﺪﻳﺚ ﻧﺰﻭﻝ ﻋﻴﺴﻰ ﻗﺪ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ ﺑﺴﻨﺪﻩ ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺍﳌـﺴﻴﺐ ﻋـﻦ ﺃﰊ‬
‫ﻫﺮﻳﺮﺓ ﻓﻐﲑ ﺳﻌﻴﺪ ﺗﺎﺑﻊ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻧﺎﻓﻊ ﻣﻮﱃ ﺃﰊ ﻗﺘﺎﺩﺓ‪) .‬ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﺑﻦ ﺣﺠـﺮ‬
‫ﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ‪ (491-490 :6 ،‬ﻭﻗﺪ ﺭﻭﻯ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺃﻳﻀﺎ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ ﺑﺴﻨﺪﻩ ﻋﻦ ﺃﰊ‬
‫ﻫﺮﻳﺮﺓ )ﻣﺴﻠﻢ ‪ (137-136 :1 ،1955‬ﻭﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻛﺬﻟﻚ ﺭﻭﻯ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺃﲪـﺪ ﰲ‬
‫ﻣﺴﻨﺪﻩ )ﺃﲪﺪ ‪ (272 :2 ،1978‬ﻭﻗﺪ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻛﺬﻟﻚ ﻋﻦ ﺟﺎﺑﺮ ﺑـﻦ ﻋﺒـﺪ ﺍﷲ )ﻣـﺴﻠﻢ‬
‫‪ (137 :1 ،1955‬ﺣﺪﻳﺚ ﺍﻟﺪﺟﺎﻝ ﺃﻳﻀﺎ ﻗﺪ ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﺔ ﰲ ﺳﻨﻨﻪ ﺑﺴﻨﺪﻩ ﻋـﻦ ﺃﰊ ﺃﻣﺎﻣـﺔ‬
‫ﺍﻟﺒﺎﻫﻠﻲ )ﺍﺑﻦ ﻣﺎﺟﺔ ﺑﺪﻭﻥ ﺍﻟﺘﺎﺭﻳﺦ‪ (1363-1359 :2 ،‬ﻫﺬﺍ ﳑﻦ ﺭﻭﻯ ﺣﺪﻳﺚ ﻧﺰﻭﻝ ﻋﻴﺴﻰ‪ .‬ﳑﺎ‬
‫ﺫﻛﺮﺍﺗﻀﺢ ﺃﻥ ﺣﺪﻳﺚ ﻧﺰﻭﻝ ﻋﻴﺴﻰ ﻫﺬﺍ ﻋﻠﻰ ﺍﻷﻗﻞ ﺣﻜﻤﻪ ﻣﻦ ﺍﻵﺣﺎﺩ ﺍﳌﺘﻠﻘﺎﺓ ﺑـﺎﻟﻘﺒﻮﻝ ﻭﻗـﺪ ﺭﻭﺍﻩ‬
‫ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﻭﻏﲑﳘﺎ ﻓﻼ ﺷﻚ ﰲ ﺻﺤﺘﻪ‪ .‬ﻭﻗﺪ ﺻﺮﺡ ﺍﻟﻘﺮﻃﱯ ﻭﺍﺑﻦ ﺭﺷﺪ ﻭﺍﻟﺸﻮﻛﺎﱐ ﻛﻤﺎ ﻧﻘﻞ‬
‫ﻋﻨﻬﻢ ﺍﻟﻜﺘﺎﱐ ﺃﻥ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﺘﻮﺍﺗﺮ‪) .‬ﺍﻟﻜﺘﺎﱐ ﺑﺪﻭﻥ ﺍﻟﺘﺎﺭﻳﺦ ‪(147‬‬
‫ﻓﺤﺪﻳﺚ ﺍﻟﺪﺟﺎﻝ ﻓﻘﺪ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﺑﺴﻨﺪﻩ ﰲ ﺻﺤﻴﺤﻪ ﻋﻦ ﺍﳌﻐﲑﺓ ﺑﻦ ﺷﻌﺒﺔ ﻭﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ‬
‫ﻋﻤﺮ ﻭﻋﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﻭﻋﻦ ﺃﰊ ﺑﻜﺮﺓ ﻭﻋﻦ ﻋﺎﺋﺸﺔ ﻭﻋﻦ ﺣﺬﻳﻔﺔ )ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﺑﻦ ﺣﺠﺮ ﺑـﺪﻭﻥ‬
‫ﺗﺎﺭﻳﺦ‪ (91-89 :13 ،‬ﻭﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺃﻳﻀﺎ ﻗﺪ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﺑﺴﻨﺪﻩ ﻋﻦ ﺣﺬﻳﻔﺔ ﻭﻋﻦ ﺃﰊ ﻫﺮﻳـﺮﺓ‬
‫ﻭﻋﻦ ﺍﻟﻨﻮﺍﺱ ﺑﻦ ﲰﻌﺎﻥ ﻭﻋﻦ ﺃﰊ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ‪ ،‬ﻭﻋﻦ ﺍﳌﻐﲑﺓ ﺑﻦ ﺷﻌﺒﺔ ﻭﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ﻭﺃﻧﺲ ﺑﻦ‬
‫ﻣﺎﻟﻚ )ﻣﺴﻠﻢ ‪ (2260-2247 :4 ،1955‬ﻣﻦ ﻫﻨﺎ ﺍﺗﻀﺢ ﺃﻥ ﺣﺪﻳﺚ ﺍﻟﺪﺟﺎﻝ ﻫﺬﺍ ﻋﻠﻰ ﺍﻷﻗﻞ‬
‫ﺣﻜﻤﻪ ﻣﻦ ﺍﻵﺣﺎﺩ ﺍﳌﺸﻬﻮﺭ‪ .‬ﻓﻼ ﺷﻚ ﰲ ﺻﺤﺘﻪ‪ .‬ﻓﻘﺪ ﺻﺮﺡ ﺍﻟﺸﻮﻛﺎﱐ ﺑﺘﻮﺍﺗﺮﻩ ﻛﻤﺎ ﻧﻘـﻞ ﻋﻨـﻪ‬
‫ﺍﻟﻜﺘﺎﱐ ﰲ ﻧﻈﻢ ﺍﳌﺘﻨﺎﺛﺮ ﻣﻦ ﺍﳊﺪﻳﺚ ﺍﳌﺘﻮﺍﺗﺮ )ﺍﻟﻜﺘﺎﱐ ﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ‪(146 ،‬‬
‫ﻓﻬﺬﻩ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﺛﺒﺘﺖ ﻣﻦ ﺍﻵﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤﺔ‪ -‬ﻭﻗﺪ ﻗﺎﻝ ﻛﺜﲑ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺑﺘﻮﺍﺗﺮ ﺍﻷﺣﺎﺩﻳﺚ‬
‫ﻓﻴﻬﺎ – ﺻﺎﺭﺕ ﻋﻘﻴﺪﺓ ﳚﺐ ﺍﻹﳝﺎﻥ ‪‬ﺎ ﺇﻻ ﺃﻧﲏ ﺃﺭﻯ ﺃﻥ ﻣﻨﻜﺮﻫﺎ ﻟﻴﺲ ﺑﻜﺎﻓﺮ ﻭﻟﻜﻦ ﻣﺒﺘﺪﻉ‪ .‬ﻫﺬﺍ ﻭﺇﻥ‬
‫ﻗﺎﻟﻮﺍ ﺑﺘﻮﺍﺗﺮﻫﺎ ﺇﻻ ﺃﻥ ﺗﻮﺍﺗﺮﻫﺎ ﻟﻴﺲ ﻛﺘﻮﺍﺗﺮ ﺍﻟﺼﻠﻮﺍﺕ ﺍﳋﻤﺲ ﻭﻋﺪﺩ ﺭﻛﻌﺎ‪‬ﺎ ﺍﻟﱵ ﺃﲨﻊ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠـﻰ‬
‫ﺗﻮﺍﺗﺮﻫﺎ ﻭﻗﺪ ﺻﺮﺡ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﻛﺎﻟﺒﺬﺩﻭﻱ ﺃﻥ ﺣﺪﻳﺚ ﻋﺬﺍﺏ ﺍﻟﻘﱪﻣﻦ ﺍﻵﺣﺎﺩ‪ .‬ﻭﻗﺪ ﺗﻘﺪﻡ ﻗـﻮﻝ‬
‫ﺍﻟﺒﻐﺪﺍﺩﻱ‪ :‬ﺇﻥ ﺣﺪﻳﺚ ﺍﳊﻮﺽ ﻣﻦ ﺍﳌﺴﺘﻔﻴﺾ‪ ،‬ﻭ ﻗﺪ ﺗﻘﺪﻡ ﻗﻮﻝ ﺍﻟﻔﺘﻮﺣﻲ ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺍﻟﻨﺠـﺎﺭ‪ :‬ﺇﻥ‬
‫ﺍﻟﻜﻔﺮﱂ ﻳﻘﻊ ﺇﻻ ﺑﺈﻧﻜﺎﺭ ﻣﺎ ﻋﻠﻢ ﻣﻦ ﺍﻟﺪﻳﻦ ﺑﺎﻟﻀﺮﻭﺭﺓ‪.‬‬
 ‫‪ISoIT‬‬ ‫‪- 172‬‬

‫ﻓﻔﻲ ﺣﺠﻴﺔ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ ﰲ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﻻ ﺗﺬﻛﺮ ﰲ ﺍﻟﻘﺮﺁﻥ ﺃﻭ ﺫﻛﺮﺕ ﻭ ﻟﻜـﻦ ﱂ ﺗﻜـﻦ‬
‫ﺻﺮﳛﺔ ﻟﻴﺲ ﻫﻨﺎﻙ ﺧﻼﻑ ﺑﲔ ﻋﻠﻤﺎﺀ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‪ .‬ﻗﺎﻝ ﺇﻣﺎﻡ ﺍﳊﺮﻣﲔ ﻭﻫﻮ ﻣﻦ ﻛﺒﺎﺭ ﺍﻷﺻـﻮﻟﻴﲔ‪:‬‬
‫ﻛﻞ ﻣﺎ ﺟﻮﺯﻩ ﺍﻟﻌﻘﻞ ﻭﻭﺭﺩ ﺑﻪ ﺍﻟﺸﺮﻉ ﻭﺟﺐ ﺍﻟﻘﻀﺎﺀ ﺑﺜﺒﻮﺗﻪ‪ .‬ﻓﻤﻤﺎ ﻭﺭﺩ ﺍﻟﺸﺮﻉ ﺑﻪ ﻋﺬﺍﺏ ﺍﻟﻘـﱪ‬
‫ﻭﺳﺆﺍﻝ ﻣﻨﻜﺮ ﻭﻧﻜﲑ ﻭﺭﺩ ﺍﻟﺮﻭﺡ ﺇﱃ ﺍﳌﻴﺖ ﰲ ﻗﱪﻩ‪ ،‬ﻭﻣﻨﻬﺎ ﺍﻟﺼﺮﺍﻁ ﻭﺍﳌﻴﺰﺍﻥ ﻭﺍﳊـﻮﺽ ﻭﺍﻟـﺸﻔﺎﻋﺔ‬
‫ﻟﻠﻤﺬﻧﺒﲔ ﻛﻞ ﺫﻟﻚ ﺣﻖ )ﺇﻣﺎﻡ ﺍﳊﺮﻣﲔ ﻧﻘﻼ ﻋﻦ ﺍﻟﻘﺮﺿﺎﻭﻱ ‪ (95‬ﻭﻗﺪ ﺗﻘﺪﻡ ﺭﺃﻱ ﺍﻟﺒﺰﺩﻭﻱ ﻭﻏـﲑﻩ‬
‫ﰲ ﺫﻟﻚ‪.‬‬
‫ﻓﺎﻟﻐﺰﺍﱄ ﺇﻧﻪ ﲢﺪﺙ ﻋﻦ ﺑﻨﺎﺀ ﺍﻹﳝﺎﻥ ﻭﺫﻛﺮ ﻓﻴﻪ ﻋﻦ ﺳﺆﺍﻝ ﻣﻨﻜﺮ ﻭﻧﻜﲑ ﻭﻋﺬﺍﺏ ﺍﻟﻘﱪ ﻭﻏﲑ ﺫﻟﻚ‬
‫)ﺍﻟﻐﺰﺍﱄ ‪ (110 :1 ،1939‬ﻭﻗﺎﻝ ﰲ ﺍﻻﻗﺘﺼﺎﺩ ﻭﺍﻻﻋﺘﻘﺎﺩ ﰲ ﺑﺎﺏ ﺑﻴﺎﻥ ﻭﺟﻮﺏ ﺍﻟﺘـﺼﺪﻳﻖ ﻣـﻦ‬
‫ﻋﺬﺍﺏ ﺍﻟﻘﱪﻭﺍﻟﺼﺮﺍﻁ ﻭﺍﳌﻴﺰﺍﻥ )ﺍﻟﻐﺰﺍﱄ ‪(111-108 ،1962‬‬
‫ﻭﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ‪ :‬ﻣﺬﻫﺐ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺇﺛﺒﺎﺕ ﻋﺬﺍﺏ ﺍﻟﻘﱪ ﻭﻗﺪ ﺗﻈﺎﻫﺮﺕ ﻋﻠﻴﻪ ﺍﻷﺩﻟﺔ ﻣﻦ ﺍﻟﻜﺘـﺎﺏ‬
‫ﻭﺍﻟﺴﻨﺔ )ﺁﺑﺎﺩﻱ ‪(88 :13 ،1969‬‬
‫ﻫﺬﺍ ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﻘﺮﺿﺎﻭﻱ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﲝﺠﻴﺔ ﺣﺪﻳﺚ ﺍﻵﺣﺎﺩ ﳑﺎ ﺳﻜﺖ ﻋﻨﻪ ﺍﻟﻘﺮﺁﻥ ﻭﻧﻄﻘﺖ ﺑـﻪ‬
‫ﺍﻟﺴﻨﺔ ﺍﻟﺼﺤﻴﺤﺔ ﺃﻭ ﺟﺎﺀ ﺑﻪ ﺍﻟﻘﺮﺁﻥ ﻭﻟﻜﻦ ﺑﻌﺒﺎﺭﺍﺕ ﳏﺘﻤﻠﺔ ﻟﻠﺘﺄﻭﻳﻞ ﻣﻦ ﻗﺮﻳﺐ ﺃﻭ ﺑﻌﻴﺪ‪ :‬ﻓﻬﺬﺍ ﻻ ﻳﻨﺎﺯﻋﻪ‬
‫ﺃﺣﺪ ﻣﻦ ﻋﻠﻤﺎﺀ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﰲ ﺇﺛﺒﺎﺗﻪ ﻭﻭﺟﻮﺏ ﺍﻹﳝﺎﻥ ﺑﻪ ﻋﻦ ﻃﺮﻳﻖ ﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ ﺇﺫﺍ ﻛﺎﻥ ﺻﺤﻴﺢ‬
‫ﺍﻟﺜﺒﻮﺕ ﺻﺮﻳﺢ ﺍﻟﺪﻻﻟﺔ‪ ...‬ﰒ ﻗﺎﻝ ﻓﻀﻴﻠﺘﻪ ﻭﺳﺎﺭ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻨﻬﺞ ﻛﻞ ﺍﳌـﺼﻨﻔﲔ ﰲ ﺍﻟﻌﻘﺎﺋـﺪ ﻣـﻦ‬
‫ﺍﻷﺷﻌﺮﻳﺔ ﻭﺍﳌﺎﺗﺮﺩﻳﺔ ﻭﺭﺩﻭﺍ ﻋﻠﻰ ﺍﳌﻌﺘﺰﻟﺔ ﺍﻟﺬﻳﻦ ﺃﻧﻜﺮﻭﺍ ﻣﺎ ﺻﺢ ﺑﻪ ﺍﳊﺪﻳﺚ ﻣﻦ ﺃﺣﻮﺍﻝ ﺍﻟﱪﺯﺥ ﻭﺍﻵﺧﺮﺓ‬
‫ﻭﺷﺪﺩﻭﺍ ﺍﻟﻨﻜﲑ ﻋﻠﻴﻬﻢ‪ ...‬ﻓﺈﺛﺒﺎﺕ ﺍﻟﻌﻘﻴﺪﺓ ﺑﺼﺤﺎﺡ ﺍﳊﺪﻳﺚ ﻣﺘﻔﻖ ﻋﻠﻴﻪ ﻣـﻦ ﺣﻴـﺚ ﺍﳌﺒـﺪﺃ ﺑـﲔ‬
‫ﺍﳌﺪﺭﺳﺘﲔ ﺍﳌﺘﻨﺎﺯﻋﺘﲔ ﰲ ﻋﺼﺮﻧﺎ‪ :‬ﺍﳌﺪﺭﺳﺔ ﺍﻷﺷﻌﺮﻳﺔ ﻭﺍﳌﺎﺗﺮﺩﻳﺔ ﻭﺍﻟﱵ ﺗﺘﻤﺜﻞ ﰲ ﺍﳉﺎﻣﻌـﺎﺕ ﺍﻟﺪﻳﻨﻴـﺔ‬
‫ﺍﻟﻌﺮﻳﻘﺔ ﺍﻷﺯﻫﺮ ﻭﺍﻟﺰﻳﺘﻮﻧﺔ ﻭﺍﻟﻘﺮﻭﻳﲔ ﻭﺩﻳﻮﺑﻨﺪ ﻭﻣﺎ ﺗﻔﺮﻉ ﻣﻨﻬﺎ ﻭﺍﳌﺪﺭﺳﺔ ﺍﳊﻨﺒﻠﻴﺔ ﺍﻟﱵ ﳝﺜﻠـﻬﺎ ﻋﻠﻤـﺎﺀ‬
‫ﺍﳌﻤﻠﻜﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ ﻭﻣﻦ ﺗﺒﻌﻬﻢ ﻭﲣﺮﺝ ﻋﻠﻰ ﺃﻳﺪﻳﻬﻢ )ﺍﻟﻘﺮﺿﺎﻭﻱ ‪(96-95 ،1997‬‬
‫ﳑﺎ ﺗﻘﺪﻡ ﺍﺗﻀﺢ ﺃﻧﻪ ﻟﻴﺲ ﻫﻨﺎﻙ ﺧﻼﻑ ﺑﲔ ﻋﻠﻤﺎﺀ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﰲ ﺣﺠﻴﺔ ﺧﱪ ﺍﻵﺣﺎﺩ ﺍﻟـﺼﺤﻴﺢ‬
‫ﰲ ﻓﺮﻭﻉ ﺍﻟﻌﻘﻴﺪﺓ ﻭﺍﳋﻼﻑ ﻳﻜﻮﻥ ﰲ ﺃﺻﻮﻝ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﱵ ﺗﺘﻌﻠﻖ ﺑﺼﻔﺎﺕ ﺍﷲ ﻭﺭﺳﺎﻟﺘﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭ ﺳﻠﻢ ﻭﻏﲑ ﺫﻟﻚ ﻭﺍﻟﱵ ﺍﳋﻄﺄ ﻓﻴﻬﺎ ﻳﻜﻮﻥ ﻛﻔﺮﺍ ﻭﺍﻹﻧﻜﺎﺭﻋﻨﻬﺎ ﻳﻜﻮﻥ ﻛﻔﺮﺍ ﻛﺬﻟﻚ‪.‬‬
‫ﺣﺪﻳﺚ ﺍﻟﻮﺍﺣﺪ ﺍﻟﻀﻌﻴﻒ ﻻ ﻳﺼﺢ ﺃﻥ ﻳﻜﻮﻥ ﺣﺠﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ‬
‫ﳑﺎ ﺗﻘﺪﻡ ﺍﺗﻀﺢ ﺃﻥ ﺍﻟﻌﻠﻤﺎﺀ ﺃﲨﻌﻮﺍ ﻋﻠﻰ ﺃﻥ ﺣﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ ﻻ ﻳﺼﺢ ﺣﺠﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ‪.‬‬
‫ﻫﺪﻯ ﺑﻦ ﳏﺴﻦ ‪173 -‬‬

‫ﺍﺧﺘﻼﻑ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺗﻌﻴﲔ ﺍﻵﺣﺎﺩ ﺃﻭ ﺍﳌﺘﻮﺍﺗﺮ‬

‫ﻛﻤﺎ ﺃﻥ ﺍﻟﻌﻠﻤﺎﺀ ﺍﺗﻔﻘﻮﺍ ﰲ ﺗﻌﻴﲔ ﺑﻌﺾ ﺍﻷﺣﺎﺩﻳﺚ ﺍﳌﺘﻮﺍﺗﺮﺓ ﻛﻤﺜﻞ ﺍﻟﺼﻠﻮﺍﺕ ﺍﳋﻤـﺲ ﻭﻋـﺪﺩ‬
‫ﺭﻛﻌﺎ‪‬ﺎ ﻭﻏﲑ ﺫﻟﻚ ﺇﻻ ﺃ‪‬ﻢ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺗﻌﻴﲔ ﺑﻌﺾ ﺍﻷﺣﺎﺩﻳﺚ ﺍﳌﺘﻮﺍﺗﺮﺓ ﺍﻷﺧﺮﻯ‪ .‬ﻫﺬﺍ ﻷ‪‬ﻢ ﺍﺧﺘﻠﻔﻮﺍ‬
‫ﰲ ﺗﻌﻴﲔ ﻋﺪﺩ ﺍﻟﺘﻮﺍﺗﺮ‪ ،‬ﻭﺍﳌﻬﻢ ﻋﻨﺪﻫﻢ ﻫﻮ ﺇﻓﺎﺩﺓ ﺍﻟﻌﻠﻢ‪ .‬ﻓﻬﺬﺍ ﳜﺘﻠﻒ ﺑﲔ ﻋﺎﱂ ﻭﺁﺧﺮ‪ .‬ﻓﺎﻟﺬﻱ ﻳﺘﺨﺼﺺ‬
‫ﰲ ﺍﳊﺪﻳﺚ ﻭﻋﻠﻮﻡ ﺍﻟﺮﺟﺎﻝ‪ ،‬ﻓﺮﲟﺎ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺭﻭﺍﻫﺎ ﻋﺪﺩ ﻗﻠﻴﻞ ﻭﻟﻜﻨﻬﻢ ﻣﻦ ﻧﺎﺣﻴﺔ ﺍﻟﻌﺪﺍﻟﺔ ﻭﺍﻟﻀﺒﻂ‬
‫ﻭﺍﻹﺗﻘﺎﻥ ﰲ ﻣﻨﺘﻬﺎﻫﺎ ﻗﺪ ﻳﻔﻴﺪ ﺍﻟﻌﻠﻢ ﻣﻊ ﺃﻥ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻻ ﻳﻌﻠﻤﻬﺎ ﻏﲑ ﺍﳌﺘﺨﺼﺺ ‪‬ﺎ ﻓﻐـﲑ ﺍﳌﺘـﻮﺍﺗﺮ‬
‫ﻋﻨﺪﻩ‪.‬‬
‫ﻭﻫﻨﺎ ﺑﻌﺾ ﺍﻷﻣﺜﻠﺔ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺍﺧﺘﻠﻒ ﻓﻴﻬﺎ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﺣﻴﺚ ﺗﻮﺍﺗﺮﻫﺎ ﺃﻭ ﺁﺣﺎﺩﻫﺎ‪.‬‬
‫ﺫﻛﺮ ﺍﻟﺒﺰﺩﻭﻱ ﻭﻫﻮ ﻣﻦ ﺍﻷﺻﻮﻟﻴﲔ ﺃﻥ ﺭﺅﻳﺔ ﺍﷲ ﺑﺎﻷﺑﺼﺎﺭ ﻭﻋﺬﺍﺏ ﺍﻟﻘﱪ ﻣﻦ ﺃﺣﺎﺩﻳﺚ ﺍﻵﺣـﺎﺩ‬
‫ﺍﻟﱵ ﺗﻔﻴﺪ ﺍﻟﻈﻦ )ﺍﻟﺒﺰﺩﻭﻱ ‪ (371 :2 ،1974‬ﻭﺫﻛﺮ ﻋﺒﺪ ﺍﻟﻘﺎﻫﺮ ﺍﻟﺒﻐﺪﺍﺩﻱ ﺃ‪‬ﻤﺎ ﻣﻦ ﺍﳌـﺴﺘﻔﻴﺾ‬
‫ﺍﻟﺬﻱ ﻳﻔﻴﺪ ﺍﻟﻌﻠﻢ ﺍﳌﻜﺘﺴﺐ‪)0‬ﺍﻟﺒﻐﺪﺍﺩﻱ ‪ (13 ،1400‬ﻣﻊ ﺃﻥ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻭﺍﺑﻦ ﺍﻟﻘـﻴﻢ ﺫﻛـﺮﺍ ﺃﻥ‬
‫ﺣﺪﻳﺚ ﺭﺅﻳﺔ ﺍﷲ ﺑﺎﻷﺑﺼﺎﺭ ﰲ ﺍﻵﺧﺮﺓ ﻭﻋﺬﺍﺏ ﺍﻟﻘﱪ ﻣﻦ ﺍﳌﺘﻮﺍﺗﺮ )ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺑﺪﻭﻥ ﺗﺎﺭﺥ‪،51 :18 ،‬‬
‫ﺍﺑﻦ ﻗﻴﻢ ﺍﳉﻮﺯﻳﺔ ﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ‪(356-355 ،‬‬
‫ﻭﻳﻨﺸﺄ ﻣﻦ ﺍﺧﺘﻼﻑ ﺍﳊﻜﻢ ﺑﺎﳊﺪﻳﺚ ﻣﻦ ﺍﻟﻘﺎﺋﻞ ﺑﺄﺣﺎﺩﻳﺘﻪ ﻭﺗﻮﺍﺗﺮﻩ ﺍﻻﺧﺘﻼﻑ ﰲ ﻛﻔـﺮ ﻣﻨﻜـﺮﻩ‬
‫ﻭﻋﺪﻣﻪ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻷﺧﺒﺎﺭ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﻋﺬﺍﺏ ﺍﻟﻘﱪ ﻭﺍﻟﺸﻔﺎﻋﺔ ﻭﺍﳊﻮﺽ ﻭﺭﺅﻳﺔ ﺍﻟﺮﺏ‬
‫ﻭﻗﺎﻝ ﺇﻧﻪ ﻣﻦ ﺭﺃﻱ ﺍﶈﺪﺛﲔ ﺃﻥ ﻣﻦ ﻛﺬﺏ ‪‬ﺎ ﺃﻭ ﺃﻧﻜﺮ ﻣﻀﻤﻮ‪‬ﺎ ﻓﻬﻮ ﻛﺎﻓﺮ )ﺍﺑﻦ ﻗﻴﻢ ﺍﳉﻮﺯﻳﺔ ﺑـﺪﻭﻥ‬
‫ﺗﺎﺭﻳﺦ‪(358 :2 ،‬‬
‫ﻭﻗﺪ ﺳﺒﻖ ﺃﻥ ﺫﻛﺮﺕ ﺃﻥ ﺍﻟﻜﻔﺮﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﲟﺜﻞ ﻫﺬﺍ ﺍﻷﻣﺮ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻔﺘﻮﺣﻲ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﺑﺈﻧﻜﺎﺭ‬
‫ﻣﺎ ﻋﻠﻢ ﻣﻦ ﺍﻟﺪﻳﻦ ﺑﺎﻟﻀﺮﻭﺭﺓ‪.‬‬
‫ﺍﻟﺮﺃﻱ ﺍﻟﺮﺍﺟﺢ ﰲ ﺣﺪﻳﺚ ﺍﻟﺮﺅﻳﺔ‬
‫ﺃﺭﻯ ﺃﻥ ﺍﻟﺮﺃﻱ ﺍﻟﺮﺍﺟﺢ ﰲ ﻣﺜﻞ ﻫﺬﺍ ﺍﻷﻣﺮ ﻫﻮ ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﺍﳌﺘﺨﺼﺺ ﺍﻟﺬﻱ ﻫﻮ ﺃﻫﻠﻪ‪ .‬ﻗـﺎﻝ ﺍﷲ‬
‫ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ :‬ﻓﺎﺳﺄﻟﻮﺍ ﺃﻫﻞ ﺍﻟﺬﻛﺮ ﺇﻥ ﻛﻨﺘﻢ ﻻ ﺗﻌﻠﻤﻮﻥ‪ 0).‬ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ‪ (43 :16 ،‬ﻭﺃﻫﻞ ﺍﻟﺬﻛﺮ‬
‫ﻫﻨﺎ ﻫﻢ ﺍﶈﺪﺛﻮﻥ‪ .‬ﻭﻗﺪﳝﺎ ﻗﺎﻟﻮﺍ‪ :‬ﺻﺎﺣﺐ ﺍﻟﺪﺍﺭ ﺃﻋﻠﻢ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭ‪ .‬ﳍﺬﺍ ﻻ ﺑﺪ ﻣﻦ ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﻛﺘـﺐ‬
‫ﺍﳊﺪﻳﺚ ﻭﺷﺮﻭﺣﻬﺎ ﻭﻛﺘﺐ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ ﻟﻨﻌﻠﻢ ﻣﻜﺎﻧﺔ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻫﻞ ﻫﻮ ﻣﺘـﻮﺍﺗﺮ ﺃﻡ ﺁﺣـﺎﺩ‪.‬‬
‫ﻳﻜﻔﻴﲏ ﻫﻨﺎ ﺃﻥ ﺃﻭﺿﺢ ﻣﻦ ﻫﻢ ﺍﻟﺼﺤﺎﺑﺔ ﺍﻟﺬﻳﻦ ﺭﻭﻭﺍ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻭﺇﻥ ﻛﺎﻧﺖ ﺃﻟﻔﺎﻇﻬﺎ ﳐﺘﻠﻔﺔ ﻭﻟﻜـﻦ‬
‫ﺍﳌﻌﲎ ﻭﺍﺣﺪ‪ .‬ﻭﻣﻦ ﺭﻭﻯ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﻦ ﻋﻠﻤﺎﺋﻪ؟‬
‫ﺍﻟﺼﺤﺎﺑﺔ ﺍﻟﺬﻳﻦ ﺭﻭﻭﺍ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﻨﻬﻢ‪:‬‬
‫ﺃﺑﻮ ﻫﺮﻳﺮﺓ‪ .‬ﺭﻭﻯ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ ﺑﺴﻨﺪﻩ ﻋﻨﻪ )ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﺑﻦ ﺣﺠﺮ ﺑـﺪﻭﻥ ﺗـﺎﺭﻳﺦ‬
‫‪ (419 :13‬ﻭﺭﻭﻯ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ ﺑـﺴﻨﺪﻩ ﻋﻨـﻪ )ﻣـﺴﻠﻢ ‪ (164-163 ،1955‬ﻭﺭﻭﻯ‬
‫ﺍﻟﺘﺮﻣﺬﻱ ﰲ ﺳﻨﻨﻪ ﺑﺴﻨﺪﻩ ﻋﻨﻪ )ﺍﻟﺘﺮﻣﺬﻱ ﰲ ﺍﳌﺒـﺎﺭﻛﻔﻮﺭﻱ ‪ (270 :7 ،1967‬ﻭﺭﻭﻯ ﺍﻟـﺪﺍﺭﻣﻲ‬
‫ﺑﺴﻨﺪﻩ ﻋﻨﻪ )ﺍﻟﺪﺍﺭﻣﻲ ‪(233 :2 ،1966‬‬
 ‫‪ISoIT‬‬ ‫‪- 174‬‬

‫ﻭﺟﺮﻳﺮ ﺑﻦ ﻋﺒﺪﺍﷲ‪ .‬ﺭﻭﻯ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ ﺑﺴﻨﺪﻩ ﻋﻨﻪ )ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﺑﻦ ﺣﺠـﺮ ﺑـﺪﻭﻥ‬
‫ﺍﻟﺘﺎﺭﻳﺦ‪ (419 :13 ،‬ﻭﺭﻭﻯ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﺳﻨﻨﻪ ﺑﺴﻨﺪﻩ ﻋﻨﻪ )ﺍﻟﺘﺮﻣﺬﻱ ﰲ ﺍﳌﺒﺎﺭﻛﻔﻮﺭﻱ ‪:7 ،1967‬‬
‫‪ (266‬ﻭﺭﻭﻯ ﺍﺑﻦ ﻣﺎﺟﻪ ﰲ ﺳﻨﻨﻪ ﺑﺴﻨﺪﻩ ﻋﻨﻪ‪) .‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ ‪(63 :1‬‬
‫ﻭﺃﺑﻮﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ‪ .‬ﺭﻭﻯ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ ﺑﺴﻨﺪﻩ ﻋﻨﻪ )ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﺑﻦ ﺣﺠـﺮ ﺑـﺪﻭﻥ‬
‫ﺗﺎﺭﻳﺦ‪ (423 :13 ،‬ﻭﺭﻭﻯ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ ﺑﺴﻨﺪﻩ ﻋﻨﻪ‪) .‬ﻣـﺴﻠﻢ ‪ (167 :1 ،1955‬ﻭﺭﻭﻯ‬
‫ﺃﲪﺪ ﰲ ﻣﺴﻨﺪﻩ ﺑﺴﻨﺪﻩ ﻋﻨﻪ )ﺃﲪﺪ ‪(16 :3 ،1978‬‬
‫ﻭﻋﺪﻱ ﺑﻦ ﺣﺎﰎ‪ .‬ﺭﻭﻯ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ ﺑﺴﻨﺪﻩ ﻋﻨﻪ )ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﺑﻦ ﺣﺠﺮ ﺑﺪﻭﻥ ﺍﻟﺘﺎﺭﻳﺦ‪،‬‬
‫‪(423 :13‬‬
‫ﻭﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻤﺮ‪ .‬ﺭﻭﻯ ﺍﻟﺘﺮﻣﺬﻱ ﰲ ﺳﻨﻨﻪ ﺑﺴﻨﺪﻩ ﻋﻨﻪ‪) .‬ﺍﻟﺘﺮﻣﺬﻱ ﰲ ﺍﳌﺒـﺎﺭﻛﻮﺭﻱ‪،1967 ،‬‬
‫‪(269 :7‬‬
‫ﻭﺻﻬﻴﺐ‪ .‬ﺭﻭﻯ ﺍﻟﺘﺮﻣﺬﻱ ﰲ ﺳﻨﻨﻪ ﺑﺴﻨﺪﻩ ﻋﻨﻪ‪) .‬ﺍﻟﺘﺮﻣﺬﻱ ﰲ ﺍﳌﺒﺎﺭﻛﻔﻮﺭﻱ ‪(267 :7 ،1967‬‬
‫ﻭﺭﻭﻯ ﺃﺑﻮ ﻋﻮﺍﻧﺔ ﺑﺴﻨﺪﻩ ﻋﻨﻪ )ﺃﺑﻮ ﻋﻮﺍﻧﺔ ﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ ‪(157-156 :1‬‬
‫ﻭﺃﺑﻮ ﺭﺯﻳﻦ‪ .‬ﺭﻭﻯ ﺍﺑﻦ ﻣﺎﺟﻪ ﰲ ﺳﻨﻨﻪ ﺑﺴﻨﺪﻩ ﻋﻨﻪ )ﺍﺑﻦ ﻣﺎﺟﻪ ﺑـﺪﻭﻥ ﺗـﺎﺭﻳﺦ‪ (64 :1 ،‬ﻭﺭﻭﻯ‬
‫ﺃﲪﺪ ﰲ ﻣﺴﻨﺪﻩ ﺑﺴﻨﺪﻩ ﻋﻨﻪ )ﺃﲪﺪ ‪(12 :4 ،1978‬‬
‫ﻭﻋﺒﺪﺍﷲ ﺑﻦ ﻗﻴﺲ ﺍﻷﺷﻌﺮﻱ‪ .‬ﺭﻭﻯ ﺍﺑﻦ ﻣﺎﺟﻪ ﰲ ﺳﻨﻨﻪ ﺑﺴﻨﺪﻩ ﻋﻨﻪ )ﺍﺑﻦ ﻣﺎﺟﻪ ﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ‪:1 ،‬‬
‫‪(66‬‬
‫ﻭﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ‪ .‬ﺭﻭﻯ ﺍﺑﻦ ﻣﺎﺟﺔ ﰲ ﺳﻨﻨﻪ ﺑﺴﻨﺪﻩ ﻋﻨﻪ )ﺍﺑﻦ ﻣﺎﺟﺔ ﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ ‪(66-65 :1‬‬
‫ﺇﻻ ﺃﻥ ﰲ ﺳﻨﺪ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻓﻴﻪ ﺃﺑﻮ ﻋﺎﺻﻢ ﺍﻟﻌﺒﺎﺩﺍﱐ ﻭﻫﻮ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﻴﺪ ﺍﷲ ﺍﺧﺘﻠﻒ ﻓﻴﻪ ﺍﻟﻌﻠﻤﺎﺀ‬
‫)ﺍﺑﻦ ﺣﺠﺮ ‪ (143-142 :12 ،1328‬ﻭ ﺍﻟﻔﻀﻞ ﺍﻟﺮﻗﺎﺷﻲ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﻋﻴﻴﻨﺔ‪ :‬ﻻ ﺷﺊ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ‬
‫ﻣﻌﲔ‪ :‬ﻛﺎﻥ ﻗﺎﺻﺎ ﻭ ﻛﺎﻥ ﺭﺟﻞ ﺳﻮﺀ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺯﺭﻋﺔ‪ :‬ﻣﻨﻜﺮﺍﳊﺪﻳﺚ‪) .‬ﺍﺑـﻦ ﺣﺠـﺮ‪:8 ،1326‬‬
‫‪ (283‬ﺇﺫﺍ ﺭﻭﺍﻳﺔ ﺟﺎﺑﺮﻣﻦ ﻫﺬﺍ ﺍﻟﺴﻨﺪ ﻏﲑ ﻣﻘﺒﻮﻝ‪.‬‬
‫ﻋﻤﺎ ﻳﺘﻌﻠﻖ ﲝﺪﻳﺚ ﺍﻟﺮﺅﻳﺔ ﻫﺬﺍ ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ‪ :‬ﻭ ﻗﺪ ﺭﻭﻯ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺮﺅﻳﺔ ﻋﻦ ﺍﻟﻨﱯ ﺻـﻠﻰ ﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﲨﺎﻋﺔ ﻣﻦ ﺃﺻﺤﺎﺑﻪ ﻣﻨﻬﻢ ﺟﺮﻳﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ‪ ،‬ﻭﺃﺑﻮﺍﻟﺮﺯﻳﻦ ﺍﻟﻌﻘﻴﻠﻲ‪ ،‬ﻭﺃﺑـﻮﻫﺮﻳﺮﺓ‪ ،‬ﻭﺃﺑـﻮ‬
‫ﺳﻌﻴﺪ‪ ،‬ﻭﺻﻬﻴﺐ‪ ،‬ﻭﺟﺎﺑﺮ‪ ،‬ﻭﺃﺑﻮ ﻣﻮﺳﻰ‪ ،‬ﻭﻋﺒﺪﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ﻭﺍﺑﻦ ﻋﺒﺎﺱ ﻭﺍﺑﻦ ﻋﻤﺮ ﻭﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ‬
‫ﻭﻋﺪﻱ ﺑﻦ ﺣﺎﰎ ﻭﻋﻤﺎﺭ ﺑﻦ ﻳﺎﺳﺮ ﻭﻋﻤﺮﻭ ﺑﻦ ﺛﺎﺑﺖ ﺍﻷﻧﺼﺎﺭﻱ ﻭﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ )ﺍﺑﻦ ﻗـﻴﻢ‬
‫ﺍﳉﻮﺯﻳﺔ‪(54-53 :13 ،1969‬‬
‫ﻭﺫﻛﺮ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﻋﺒﺪﺍﷲ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺍﳊﻜﻴﻢ ﺍﻟﺘﺮﻣﺬﻱ ﺭﲪﻪ ﺍﷲ ﺃﻥ ﺣﺪﻳﺚ ﺍﻟﺮﺅﻳﺔ ﻗـﺪ ﺭﻭﺍﻩ‬
‫ﻭﺍﺣﺪ ﻭﻋﺸﺮﻭﻥ ﻣﻦ ﻣﺸﺎﻫﲑ ﺍﻟﺼﺤﺎﺑﺔ ﻭﻛﱪﺍﺋﻬﻢ ﻭﻋﻠﻤﺎﺋﻬﻢ ﻧﻘﻠﻮﻩ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭ‬
‫ﺳﻠﻢ ﻭﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺛﺒﻮﺗﻪ‪) .‬ﺍﻟﻜﺘﺎﱐ ﺑﺪﻭﻥ ﺍﻟﺘﺎﺭﻳﺦ‪(153 ،‬‬
‫ﳑﺎ ﺫﻛﺮ ﺗﺒﲔ ﺃﻥ ﻗﻮﻝ ﻣﻦ ﻗﺎﻝ ﺑﺄﻥ ﺣﺪﻳﺚ ﺍﻟﺮﺅﻳﺔ ﻣﺘﻮﺍﺗﺮ ﻫﻮ ﺍﻟﺮﺍﺟﺢ ﻋﻨﺪﻱ ﻣﻊ ﺫﻟﻚ ﻻ ﺃﻣﻴـﻞ‬
‫ﺇﱃ ﺍﻟﻘﻮﻝ ﺑﺘﻜﻔﲑ ﻣﻦ ﺃﻧﻜﺮ ﺍﻟﺮﺅﻳﺔ‪ .‬ﻫﺬﺍ ﻷﻥ ﺗﻮﺍﺗﺮﻩ ﻟﻴﺲ ﻛﺘﻮﺍﺗﺮ ﺍﻟﻘﺮﺁﻥ ﻭﻻ ﻛﺘﻮﺍﺗﺮ ﺍﻟﺼﻠﻮﺍﺕ ﺍﳋﻤﺲ‬
‫ﻫﺪﻯ ﺑﻦ ﳏﺴﻦ ‪175 -‬‬

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

‫ﻭﻗﺪ ﺍﺣﺘﺞ ﺍﻹﻣﺎﻡ ﺍﳌﺎﺗﺮﺩﻱ ﰲ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ ﲝﺪﻳﺚ ﺍﻵﺣﺎﺩ ﻣﺜﺎﻝ ﺫﻟﻚ ﻋﻨﺪ ﺍﻟﻜﻼﻡ ﻋﻦ ﺍﻟﻌﺮﺵ‬
‫)ﺍﳌﺎﺗﺮﺩﻱ ﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ ‪ (66‬ﻭﻋﻦ ﺇﺛﺒﺎﺕ ﻧﺒﻮﺓ ﺍﻷﻧﺒﻴﺎﺀ ﻭﲞﺎﺻﺔ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ ﻭﺇﻥ ﱂ‬
‫ﻳﺬﻛﺮ ﺍﳊﺪﻳﺚ ﺇﻻ ﺃﻧﻪ ﺃﺧﺬ ﻣﻌﲎ ﺍﳊﺪﻳﺚ )ﺍﳌﺎﺗﺮﺩﻱ ﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ ‪(203-202‬‬
‫ﻭﻗﺪ ﺍﺳﺘﻌﻤﻞ ﺍﻹﳚﻲ ﺣﺪﻳﺚ ﺍﻵﺣﺎﺩ ﰲ ﻛﺘﺎﺑﻪ ﺍﳌﻮﺍﻗﻒ ﻣﺜﻞ ﺫﻟﻚ ﺣﺪﻳﺚ ﻗﻮﻝ ﺳﻠﻴﻤﺎﻥ‪ :‬ﺃﻃﻮﻑ‬
‫ﺍﻟﻠﻴﻠﺔ ﻋﻠﻰ ﻣﺎﺋﺔ ﺍﻣﺮﺃﺓ‪ ...‬ﻋﻨﺪ ﺍﻟﻜﻼﻡ ﻋﻦ ﺍﻟﻨﺒﻮﺍﺕ )ﺍﻹﳚﻲ ﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ ‪(36‬‬
‫ﺍﳋﻼﺻﺔ‪.‬‬
‫ﳑﺎ ﺗﻘﺪﻡ ﻳﺘﻀﺢ ﺃﻥ ﺍﻟﻌﻘﻴﺪﺓ ﳍﺎ ﺃﺻﻮﻝ ﻭﻓﺮﻭﻉ‪ .‬ﻓﺄﻣﺎ ﺃﺻﻮﻝ ﺍﻟﻌﻘﻴﺪﺓ ﻭﻫﻲ ﻛﻤﺜﻞ ﺍﻟـﱵ ﺗﺘﻌﻠـﻖ‬
‫ﺑﺼﻔﺎﺕ ﺍﷲ ﻭﺭﺳﺎﻟﺘﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻟﱵ ﺫﻛﺮﺕ ﰲ ﺍﻟﻘﺮﺁﻥ ﺻﺮﳛﺔ‪ .‬ﻭﻫﻲ ﺍﳌﺮﺍﺩﺓ ﺑﺎﻟﻌﻘﻴﺪﺓ ﻋﻨﺪ‬
‫ﺍﻟﺒﺰﺩﻭﻱ ﻭﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﺒﺨﺎﺭﻱ ﻭﺍﻷﺳﻨﻮﻱ ﻭﺍﻟﻐﺰﺍﱄ ﻭﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻭﺍﺑﻦ ﺍﻟﻘﻴﻢ ﻭﻏﲑﻫـﻢ‪ ،‬ﻓﺎﻻﺣﺘﺠـﺎﺝ‬
‫ﺑﺄﺣﺎﺩﻳﺚ ﺍﻵﺣﺎﺩ ﻓﻴﻬﺎ ﺧﻼﻑ‪ .‬ﻓﺬﻫﺐ ﺍﻟﺒﺰﺩﻭﻱ ﻭﻋﺒﺪ ﺍﻟﻌﺰﻳﺰﺍﻟﺒﺨﺎﺭﻱ ﻭﺍﻷﺳـﻨﻮﻱ ﻭﻏﲑﻫـﻢ ﺃﻥ‬
‫ﺣﺪﻳﺚ ﺍﻵﺣﺎﺩ ﻓﻴﻬﺎ ﻻ ﻳﻜﻮﻥ ﺣﺠﺔ‪ .‬ﻭﺫﻫﺐ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻭﺍﺑﻦ ﺍﻟﻘﻴﻢ ﻭﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﻳﻌﻠﻰ ﻭﻏﲑﻫﻢ ﺃﻥ‬
‫ﺃﺧﺒﺎﺭ ﺍﻵﺣﺎﺩ ﺍﻟﱵ ﺗﻠﻘﺘﻪ ﺍﻷﻣﺔ ﺑﺎﻟﻘﺒﻮﻝ ﺗﻜﻮﻥ ﺣﺠﺔ ﰲ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﺇﻻ ﺃ‪‬ﻢ ﺍﺧﺘﻠﻔﻮﺍ ﻫﻞ ﻣﻨﻜﺮﻫﺎ ﻛﺎﻓﺮ‬
‫ﺃﻡ ﻻ؟ ﻓﺬﻫﺐ ﺇﺳﺤﺎﻕ ﺑﻦ ﺭﺍﻫﻮﻳﻪ ﺇﱃ ﺗﻜﻔﲑ ﻣﻦ ﺃﻧﻜﺮ ﻣﺎ ﺛﺒﺖ ﻣﻦ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﳋـﱪ ﻭﺫﻫـﺐ‬
‫ﺃﻛﺜﺮﻫﻢ ﺇﱃ ﻋﺪﻡ ﺍﻟﺘﻜﻔﲑ ﻷﻥ ﺍﻟﻜﻔﺮ ﻛﻤﺎ ﻳﻘﻮﻝ ﺍﻟﻔﺘﻮﺣﻲ ﰲ ﻣﺜﻞ ﻫﺬﺍ ﺍﻷﻣﺮﻻ ﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﻣﻌﻠﻮﻣـﺎ‬
‫ﻣﻦ ﺍﻟﺪﻳﻦ ﺑﺎﻟﻀﺮﻭﺭﺓ‪.‬‬
‫ﻭﺃﻣﺎ ﻓﺮﻭﻉ ﺍﻟﻌﻘﻴﺪﺓ ﻛﻤﺜﻞ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺄﻣﻮﺭ ﺍﻵﺧﺮﺓ ﻭﻋﺬﺍﺏ ﺍﻟﻘﱪ ﻭﻋﻼﻣﺎﺕ ﺍﻟﺴﺎﻋﺔ ﺍﻟﱵ ﻻ ﺗﺬﻛﺮ‬
‫ﺻﺮﳛﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﻓﻼ ﺧﻼﻑ ﺑﻴﻨﻬﻢ ﰲ ﺣﺠﻴﺔ ﺧﱪ ﺍﻵﺣﺎﺩ ﻓﻴﻬﺎ ﺇﺫﺍ ﻛﺎﻥ ﺻﺤﻴﺤﺎ ﻗﺪ ﺗﻠﻘﺘﻪ ﺍﻷﻣـﺔ‬
‫ﺑﺎﻟﻘﺒﻮﻝ ﺣﻨﺎﺑﻠﻬﻢ ﻭﺃﺷﺎﻋﺮﻫﻢ ﻭﻣﺎﺗﺮﺩﻳﺘﻬﻢ‪ .‬ﰒ ﺃﻥ ﺍﻟﻌﻠﻤﺎﺀ ﻗﺪ ﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺃﻥ ﺣﺪﻳﺚ ﺍﻵﺣﺎﺩ ﺍﻟﻀﻌﻴﻒ‬
‫ﻻ ﻳﺼﺢ ﺣﺠﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ‪.‬‬
‫ﻭﺇﻥ ﺍﻟﻌﻠﻤﺎﺀ ﻗﺪ ﺍﺧﺘﻠﻔﻮ ﰲ ﺗﻌﻴﲔ ﺑﻌﺾ ﺍﻵﺣﺎﺩﻳﺚ ﺃﻫﻮ ﻣﻦ ﺍﻵﺣﺎﺩ ﺃﻡ ﻣﻦ ﺍﳌﺘﻮﺍﺗﺮ ﻛﻤﺜﻞ ﺣﺪﻳﺚ‬
‫ﺭﺅﻳﺔ ﺍﷲ ﺑﺎﻷﺑﺼﺎﺭ ﰲ ﺍﻵﺧﺮﺓ‪ ،‬ﻓﺬﻫﺐ ﺍﻟﺒﺰﺩﻭﻱ ﻭﻫﻮ ﻣﻦ ﻛﺒﺎﺭ ﺍﻷﺻﻮﻟﻴﲔ ﺃﻧﻪ ﻣﻦ ﺍﻵﺣﺎﺩ‪ ،‬ﻭﺫﻫـﺐ‬
‫ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻭﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺃﻧﻪ ﻣﻦ ﺍﳌﺘﻮﺍﺗﺮ‪ .‬ﻭﻧﺸﺄ ﻣﻦ ﻫﺬﺍ ﺍﳋﻼﻑ ﺍﺧﺘﻼﻓﻬﻢ ﰲ ﺗﻌﻴﲔ ﻣﻨﻜﺮ ﻫﺬﺍ ﺍﻷﻣـﺮ‬
‫ﻓﺬﻫﺐ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻭﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺑﺘﻜﻔﲑ ﻣﻦ ﺃﻧﻜﺮ ﻫﺬﺍ ﺍﻷﻣﺮ‪ .‬ﻭﺃﻧﺎ ﺃﻣﻴﻞ ﺇﱃ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺣﺪﻳﺚ ﺍﻟﺮﺅﻳﺔ ﻫﺬﺍ‬
‫ﻣﻦ ﺍﳌﺘﻮﺍﺗﺮ ﺇﻻ ﺃﱐ ﺃﺧﺎﻟﻒ ﻗﻮﻝ ﻣﻦ ﻗﺎﻝ ﺑﻜﻔﺮ ﻣﻦ ﺃﻧﻜﺮ ﺍﻟﺮﺅﻳﺔ‪ .‬ﻫﺬﺍ ﻷﻥ ﺗﻮﺍﺗﺮﻩ ﻟﻴﺲ ﻛﺘﻮﺍﺗﺮ ﺍﻟﻘﺮﺁﻥ‬
‫ﻭﻟﻴﺲ ﻛﺘﻮﺍﺗﺮ ﺍﻟﺼﻠﻮﺍﺕ ﺍﳋﻤﺲ ﻭﻋﺪﺩ ﺭﻛﻌﺎ‪‬ﺎ ﺍﻟﱵ ﺃﲨﻊ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﺗﻮﺍﺗﺮﻫﺎ ﻓﺼﺎﺭﺕ ﳑﺎ ﻋﻠﻢ ﻣﻦ‬
‫ﺍﻟﺪﻳﻦ ﺑﺎﻟﻀﺮﻭﺭﺓ ﻓﻤﻨﻜﺮﻫﺎ ﻛﺎﻓﺮﺇﲨﺎﻋﺎ‪.‬‬
‫ﺍﳌﺮﺍﺟﻊ‪:‬‬
‫ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ ،‬ﺃﲪﺪ ﺑﻦ ﺗﻴﻤﻴﺔ‪ .‬ﺑﺪﻭﻥ ﺍﻟﺘﺎﺭﺥ‪ .‬ﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﲨﻊ ﻭﺗﺮﺗﻴﺐ ﻋﺒﺪ ﺍﻟﺮﲨﻦ ﺑﻦ ﳏﻤـﺪ‪.‬‬
‫ﻣﺼﺮ‪ :‬ﻣﻜﺘﺒﺔ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪.‬‬
‫ﺍﺑﻦ ﺣﺠﺮﺃﲪﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﱐ‪ 1934 ،‬ﺍﳌﻮﺍﻓﻖ ‪ 1353‬ﻩ‪ .‬ﺷﺮﺡ ﳓﺒﺔ ﺍﻟﻔﻜـﺮ‪.‬‬
‫ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﻣﺼﻄﻔﻰ ﺍﻟﺒﺎﰊ ﺍﳊﻠﱯ‪.‬‬
‫ﻫﺪﻯ ﺑﻦ ﳏﺴﻦ ‪177 -‬‬

‫ﺍﺑﻦ ﺣﺠﺮﺃﲪﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﱐ‪1326 ،‬ﻩ‪ .‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ‪ .‬ﺍﳍﻨﺪ‪ :‬ﳎﻠﺲ ﺩﺍﺋـﺮﺓ‬
‫ﺍﳌﻌﺎﺭﻑ ﺍﻟﻨﻈﺎﻣﻴﺔ‪.‬‬
‫ﺍﺑﻦ ﺣﺰﻡ‪ ،‬ﺃﺑﻮ ﳏﻤﺪ ﻋﻠﻲ ﺑﻦ ﺣﺰﻡ ﺍﻷﻧﺪﻟﺴﻲ ﺍﻟﻈﺎﻫﺮﻱ‪ .‬ﺑﺪﻭﻥ ﺍﻟﺘﺎﺭﻳﺦ‪ .‬ﺍﻷﺣﻜـﺎﻡ ﰲ ﺃﺻـﻮﻝ‬
‫ﺍﻷﺣﻜﺎﻡ‪ .‬ﻣﺼﺮ‪ :‬ﻗﻠﻌﺔ‪ ،‬ﻣﻄﺒﻌﺔ ﺍﻹﻣﺎﻡ‬
‫ﺍﺑﻦ ﺍﻟﺴﺒﻜﻲ‪ ،‬ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺑﻦ ﺍﻟﺴﺒﻜﻲ‪ .‬ﺑﺪﻭﻥ ﺍﻟﺘﺎﺭﻳﺦ‪ .‬ﻣﱳ ﲨﻊ ﺍﳉﻮﺍﻣﻊ ﻣﻊ ﺷﺮﺡ ﳏﻤﺪ ﺑﻦ‬
‫ﺃﲪﺪ ﺍﶈﻠﻲ ﻣﻊ ﺣﺎﺷﻴﺔ ﺍﻟﺒﻨﺎﱐ‪ .‬ﻣﺼﺮ‪ :‬ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﺑﻴﺔ‪.‬‬
‫ﺍﺑﻦ ﺍﻟﺼﻼﺡ‪ ،‬ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‪ 1389 /1969 .‬ﻩ‪ .‬ﻣﻘﺪﻣﺔ ﺍﺑﻦ ﺍﻟﺼﻼﺡ ﰲ ﺍﻟﻌﺮﺍﻗـﻲ‬
‫ﺍﻟﺘﻘﻴﻴﺪ ﻭ ﺍﻹﻳﻀﺎﺡ‪ .‬ﺍﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ‪ :‬ﺍﳌﻜﺘﺒﺔ ﺍﻟﺴﻠﻔﻴﺔ‪.‬‬
‫ﺍﺑﻦ ﻗﻴﻢ ﺍﳉﻮﺯﻳﺔ ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺑﻜﺮ‪ .‬ﺑﺪﻭﻥ ﺍﻟﺘﺎﺭﺡ‪ .‬ﳐﺘﺼﺮ ﺍﻟﺼﻮﺍﻋﻖ ﺍﳌﺮﺳـﻠﺔ‪ .‬ﻣﻜـﺔ‪:‬ﺍﳌﻄﺒﻌـﺔ‬
‫ﺍﻟﺴﻠﻔﻴﺔ‪.‬‬
‫ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺍﳉﻮﺯﻳﺔ‪ 1967 .‬ﺍﳌﻮﺍﻓﻖ ‪ 1388‬ﻩ‪ .‬ﺷﺮﺡ ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ﺍﳌﻄﺒﻮﻉ ﻣﻊ ﻋﻮﻥ ﺍﳌﻌﺒﻮﺩ‪.‬‬
‫ﺍﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ‪ :‬ﺍﻟﻜﺘﺒﺔ ﺍﻟﺴﻠﻔﻴﺔ‪.‬‬
‫ﺍﺑﻦ ﻣﺎﺟﺔ‪ ،‬ﳏﻤﺪ ﺑﻦ ﻳﺰﻳﺪ ﺍﻟﻘﺰﻭﻳﲏ‪ .‬ﺑﺪﻭﻥ ﺍﻟﺘﺎﺭﻳﺦ‪ .‬ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺔ ﲢﻘﻴﻖ ﳏﻤـﺪ ﻓـﺆﺍﺩ ﻋﺒـﺪ‬
‫ﺍﻟﺒﺎﻗﻲ‪ .‬ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﻋﻴﺴﻰ ﺍﻟﺒﺎﰊ ﺍﳊﻠﱯ‪.‬‬
‫ﺍﺑﻦ ﺍﳌﱪﺩ‪ ،‬ﻳﻮﺳﻒ ﺑﻦ ﺣﺴﻦ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﳍﺎﺩﻱ ﺍﳊﻨﺒﻠﻲ ﺍﻟﺪﻣﺸﻘﻲ ﺍﻟﺸﻬﲑ ﺑـﺎﺑﻦ ﺍﳌـﱪﺩ‪.‬‬
‫‪ 2000‬ﺍﳌﻮﺍﻓﻖ ‪ .1421‬ﺷﺮﺡ ﻏﺎﻳﺔ ﺍﻟﺴﻮﻝ ﺇﱃ ﻋﻠﻢ ﺍﻷﺻﻮﻝ‪ .‬ﺑﲑﻭﺕ‪ :‬ﺩﺍﺭ ﺍﻟﺒﺸﺎ ﺋﺮ ﺍﻹﺳﻼﻣﻴﺔ‬
‫ﺃﺑﻮ ﻋﻮﺍﻧﺔ‪ ،‬ﻳﻌﻘﻮﺏ ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻻﺳﻔﺮﺍﺋﻴﲏ‪ .‬ﺑﺪﻭﻥ ﺍﻟﺘﺎﺭﻳﺦ‪ .‬ﻣﺴﻨﺪ ﺃﰊ ﻋﻮﺍﻧـﺔ‪ .‬ﺑـﲑﻭﺕ‪ :‬ﺩﺍﺭ‬
‫ﺍﳌﻌﺮﻓﺔ‪.‬‬
‫ﺃﺑﻮ ﺩﺍﻭﺩ‪ ،‬ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺍﻷﺷـﻌﺚ ﺍﻟﺴﺠـﺴﺘﺎﱐ‪ 1389 -1969 .‬ﻩ‪ .‬ﺳـﻨﻦ ﺃﰊ ﺩﺍﻭﺩ‪ .‬ﰲ‬
‫ﺁﺑﺎﺩﻱ‪ ،‬ﻋﻮﻥ ﺍﳌﻌﺒﻮﺩ‪ .‬ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﻣﻄﺎﺑﻊ ﺍﳉﺪ‬
‫ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪ 1978 .‬ﺍﳌﻮﻓﻖ ‪ 1398‬ﻩ‪ .‬ﺍﳌﺴﻨﺪ‪ .‬ﺑﲑﻭﺕ‪ :‬ﺍﳌﻜﺘﺐ ﺍﻹﺳﻼﻣﻲ‪.‬‬
‫ﺍﻷﺳﻨﻮﻱ‪ ،‬ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ ﺑﻦ ﺍﳊﺴﻦ ﺍﻷﺳﻨﻮﻱ ﺍﻟﺸﺎﻓﻌﻲ‪ 1345 .‬ﻩ‪ .‬ﺎﻳﺔ ﺍﻟﺴﻮﺍﻝ ﰲ ﺷﺮﺡ ﻣﻨﻬﺎﺝ‬
‫ﺍﻷﺻﻮﻝ ﻟﻠﺒﻴﻀﺎﻭﻱ‪ .‬ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﺍﳌﻄﺒﻌﺔ ﺍﻟﺴﻠﻔﻴﺔ‪.‬‬
‫ﺍﻷﺷﻌﺮﻱ‪ ،‬ﺃﺑﻮﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ‪1344 .‬ﻩ‪ .‬ﺭﺳﺎﻟﺔ ﰲ ﺍﺳﺘﺤﺴﺎﻥ ﺍﳋﻮﺽ ﰲ ﻋﻠﻢ ﺍﻟﻜﻠـﻢ‪.‬‬
‫ﺍﳍﻨﺪ‪ :‬ﳎﻠﺲ ﺩﺍﺋﺮﺓ ﺍﻟﻌﺎﺭﻑ ﺍﻟﻨﻈﺎﻣﻴﺔ‪.‬‬
‫ﺍﻷﺷﻌﺮﻱ ﺃﺑﻮ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﺇﲰﺎﻋﻴﻞ‪ .141 ،1981 .‬ﺍﻹﺑﺎﻧﺔ ﻋﻦ ﺃﺻﻮﻝ ﺍﻟﺪﻳﺎﻧﺔ‪ .‬ﺩﻣـﺸﻖ‪:‬‬
‫ﻣﻜﺘﺒﺔ ﺩﺍﺭﺍﻟﺒﻴﺎﻥ(‬
‫ﺍﻷﻟﺒﺎﱐ‪ ،‬ﳏﻤﺪ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ‪ .1980 .‬ﺍﳊﺪﻳﺚ ﺣﺠﺔ ﺑﻨﻔﺴﻪ ﰲ ﺍﻟﻌﻘﺎﺋﺪ ﻭﺍﻷﺣﻜﺎﻡ‪ .‬ﺍﻟﻜﻮﻳـﺖ‪:‬‬
‫ﺍﻟﺪﺍﺭ ﺍﻟﺴﻠﻔﻴﺔ‪.‬‬
‫ﺇﻣﺎﻡ ﺍﳊﺮﻣﲔ‪ ،‬ﻋﺒﺪﺍﳌﻠﻚ ﺑﻦ ﻋﺒﺪ ﺍﷲ‪1399 .‬ﻩ‪ .‬ﺍﻟﱪﻫﺎﻥ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﲢﻘﻴﻖ ﺍﻟﺪﻛﺘﻮﺭ ﻋﺒـﺪ‬
‫ﺍﻟﻌﻈﻴﻢ ﺍﻟﺪﻳﺐ‪ .‬ﻗﻄﺮ‪.‬‬
 ‫‪ISoIT‬‬ ‫‪- 178‬‬

‫ﺍﻷﻧﺼﺎﺭﻱ‪ ،‬ﻋﺒﺪ ﺍﻟﻌﻠﻰ ﳏﻤﺪ ﺑﻦ ﻧﻈﺎﻡ ﺍﻟﺪﻳﻦ‪1324 .‬ﻩ‪ .‬ﻓﻮﺍﺗﺢ ﺍﻟﺮﲪﻮﺕ ﺷﺮﺡ ﻣﺴﻠﻢ ﺍﻟﺜﺒﻮﺕ‪،‬‬
‫ﻣﻄﺒﻮﻉ ﻣﻊ ﺍﳌﺴﺘﺼﻔﻰ‪ .‬ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﻣﺆﺳﺴﺔ ﺍﳊﻠﱯ‪.‬‬
‫ﺍﻹﳚﻲ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﲪﺪ‪ .‬ﺑﺪﻭﻥ ﺍﻟﺘﺎﺭﻳﺦ‪ .‬ﺍﳌﻮﺍﻗﻒ ﰲ ﻋﻠﻢ ﺍﻟﻜﻼﻡ‪ .‬ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﻣﻜﺘﺒﺔ ﺍﳌﺘﻨﱯ‪.‬‬
‫ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﺒﺨﺎﺭﻱ‪1308 .‬ﻩ ﻛﺸﻒ ﺍﻷﺳﺮﺍﺭ ﻋﻠﻰ ﺃﺻﻮﻝ ﺍﻟﺒﺬﺩﻭﻱ‪ .‬ﺍﺳـﺘﻨﺒﻮﻝ‪:‬‬
‫ﺍﻟﺸﺮﻛﺔ ﺍﻟﺼﺤﺎﻓﻴﺔ ﺍﻟﻌﺜﻤﺎﻧﻴﺔ‪.‬‬
‫ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺃﲪﺪ ﺍﻟﺒﺨﺎﺭﻱ‪ 1974 .‬ﺍﳌﻮﺍﻓﻖ ‪ .1394‬ﻛﺸﻒ ﺍﻷﺳﺮﺍﺭ ﻋﻠﻰ ﺃﺻﻮﻝ‬
‫ﻓﺨﺮ ﺍﻹﺳﻼﻡ ﺍﻟﺒﺬﺩﻭﻱ‪ .‬ﺑﲑﻭﺕ ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﰊ‪.‬‬
‫ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﳏﻤﺪ ﺑﻦ ﺍﲰﺎﻋﻴﻞ‪ .‬ﺑﺪﻭﻥ ﺍﻟﺘﺎﺭﻳﺦ‪ .‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﺑﻦ ﺣﺠﺮ ﻓـﺘﺢ ﺍﻟﺒـﺎﺭﻱ‪.‬‬
‫ﻣﺼﺮ‪ :‬ﺍﳌﻜﺘﺒﺔ ﺍﻟﺴﻠﻔﻴﺔ‪.‬‬
‫ﺍﻟﺒﺰﺩﻭﻱ‪ ،‬ﻓﺨﺮ ﺍﻹﺳﻼﻡ ﺃﰊ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺣـﺴﲔ ﺍﻟﺒـﺬﺩﻭﻱ‪1308.‬ﻩ‪ .‬ﺃﺻـﻮﻝ‬
‫ﺍﻟﺒﺰﺩﻭﻱ ﻣﻊ ﻛﺸﻒ ﺍﻷﺳﺮﺍﺭ‪ .‬ﺍﺳﺘﻨﺒﻮﻝ‪ :‬ﺍﻟﺸﺮﻛﺔ ﺍﻟﺼﺤﺎﻓﻴﺔ ﺍﻟﻌﺜﻤﺎﻧﻴﺔ‪.‬‬
‫ﺍﻟﺒﺰﺩﻭﻱ‪ ،‬ﻓﺨﺮ ﺍﻹﺳﻼﻡ ﺃﰊ ﺍﳊﺴﲔ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺣـﺴﲔ ﺍﻟﺒـﺬﺩﻭﻱ‪ 1974 .‬ﺍﳌﻮﺍﻓـﻖ‬
‫‪ 1394‬ﻩ‪ .‬ﺃﺻﻮﻝ ﺍﻟﺒﺰﺩﻭﻱ ﻣﻊ ﻛﺸﻒ ﺍﻷﺳﺮﺍﺭ‪ .‬ﺑﲑﻭﺕ‪ :‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﰊ‪.‬‬
‫ﺍﻟﺒﻐﺪﺍﺩﻱ‪ ،‬ﻋﺒﺪ ﺍﻟﻘﺎﻫﺮ ﺑﻦ ﻃﺎﻫﺮ‪1980 .‬ﺍﳌﻮﺍﻓﻖ ‪1400‬ﻩ‪ .‬ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‪ .‬ﺑﲑﻭﺕ‪ :‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ‬
‫ﺍﻟﻌﻠﻤﻴﺔ‪.‬‬
‫ﺍﻟﺒﻨﺎﱐ‪ .‬ﺑﺪﻭﻥ ﺍﻟﺘﺎﺭﻳﺦ‪ .‬ﺣﺎﺷﻴﺔ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺒﻨﺎﱐ ﻋﻠﻰ ﺷﺮﺡ ﺍﶈﻠﻲ ﻋﻠﻰ ﻣﱳ ﲨﻊ ﺍﳉﻮﺍﻣـﻊ ﻻﺑـﻦ‬
‫ﺍﻟﺴﺒﻜﻲ‪ .‬ﻣﺼﺮ‪ :‬ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﺑﻴﺔ‪.‬‬
‫ﺍﻟﺒﻴﻀﺎﻭﻱ‪ ،‬ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻤﺮ‪ .‬ﻣﻨﻬﺎﺝ ﺍﻷﺻﻮﻝ ﻭﻣﻌﻪ ‪‬ﺎﻳﺔ ﺍﻟﺴﻮﻝ ﻭ ﺳﻠﻢ ﺍﻟﻮﺻـﻮﻝ‪ .‬ﺍﻟﻘـﺎﻫﺮﺓ‪:‬‬
‫ﺍﳌﻄﺒﻌﺔ ﺍﻟﺴﻠﻔﻴﺔ‪.‬‬
‫ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﳏﻤﺪ ﺑﻦ ﻋﻴﺴﻰ ﺑﻦ ﺳﻮﺭﺓ‪ 1937 .‬ﺍﳌﻮﺍﻓﻖ ‪ 1356‬ﻩ‪ .‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ﰲ ﺍﳌﺒﺎﺭﻛﻮﺭﻱ‬
‫ﲢﻔﺔ ﺍﻷﺣﻮﺫﻱ‪ .‬ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﻣﻄﺒﻌﺔ ﺍﳌﻌﺮﻓﺔ‪.‬‬
‫ﺍﻟﺘﻔﺘﺎﺯﺍﱐ‪ ،‬ﺳﻌﺪ ﺍﻟﺪﻳﻦ ﺍﻟﺘﻔﺎﺯﺍﱐ‪ ،‬ﻣﺴﻌﻮﺩ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ‪ 1989 .‬ﺍﳌﻮﺍﻓﻖ ‪ .1409‬ﺷﺮﺡ‬
‫ﺍﳌﻘﺎﺻﺪ‪ .‬ﺑﲑﻭﺕ‪:‬ﻋﺎﱂ ﺍﻟﻜﺘﺐ‪.‬‬
‫ﺍﳉﻴﺰﺍﱐ‪ ،‬ﳏﻤﺪ ﺑﻦ ﺣﺴﲔ ﺑﻦ ﺣﺴﻦ‪1419/1998.‬ﻩ‪ .‬ﻣﻌﺎﱂ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻋﻨﺪ ﺃﻫـﻞ ﺍﻟـﺴﻨﺔ‬
‫ﻭﺍﳉﻤﺎﻋﺔ‪ .‬ﺍﳌﻤﻠﻜﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ‪ :‬ﺩﺍﺭ ﺍﺑﻦ ﺍﳉﻮﺯﻱ‪.‬‬
‫ﺍﳋﻄﻴﺐ‪ ،‬ﳏﻤﺪ ﻋﺠﺘﺞ ﺍﳋﻄﻴﺐ‪ 1975 .‬ﺍﳌﻮﺍﻓﻖ ‪ .1395‬ﺃﺻﻮﻝ ﺍﳊﺪﻳﺚ ﻋﻠﻮﻣﻪ ﻭ ﻣﺼﻄﻠﺤﻪ‪.‬‬
‫ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪.‬‬
‫*ﺍﻟﺪﺍﺭﻣﻲ‪ ،‬ﺃﺑﻮﳏﻤﺪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‪ 1966.‬ﺍﳌﻮﺍﻓﻖ ‪ 1386‬ﻩ‪ .‬ﺳﻨﻦ ﺍﻟﺪﺍﺭﻣﻲ ﲢﻘﻴـﻖ‬
‫ﻟﺴﻴﺪ ﻋﺒﺪ ﺍﷲ ﻫﺎﺷﻢ‪ .‬ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﺷﺮﻛﺔ ﺍﻟﻄﺒﺎﻋﺔ ﺍﻟﻔﻨﻴﺔ ﺍﳌﺘﺤﺪﺓ‪.‬‬
‫ﺍﻟﺰﺧﻴﻠﻲ‪ ،‬ﻭﻫﺒﺔ ﺍﻟﺰﺧﻴﻠﻲ‪ 1986 .‬ﺍﻟﻮﺍﻓﻖ ‪1406‬ﻩ‪ .‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺳـﻼﻣﻲ‪ .‬ﺑـﲑﻭﺕ‪ :‬ﺩﺍﺭ‬
‫ﺍﻟﻔﻜﺮ‪.‬‬
‫ﻫﺪﻯ ﺑﻦ ﳏﺴﻦ ‪179 -‬‬

‫ﺍﻟﺴﺒﺎﻋﻲ‪ ،‬ﻣﺼﻄﻔﻰ‪1405/1985 .‬ﻩ‪ .‬ﺍﻟﺴﻨﺔ ﻭﻣﻜﺎﻧﺘﻬﺎ ﰲ ﺍﻟﺘﺸﺮﻳﻊ ﺍﻹﺳـﻼﻣﻲ‪ .‬ﺑـﲑﻭﺕ‪:‬‬

‫ﺍﳌﻜﺘﺐ ﺍﻹﺳﻼﻣﻲ‪.‬‬
‫ﺍﻟﺴﺒﻜﻲ‪ ،‬ﻋﻠﻲ ﺑﻦ ﻋﺒﺪﺍﻟﻜﺎﰲ ﺍﻟﺴﺒﻜﻲ ﻭ ﺍﺑﻦ ﺍﻟﺴﺒﻜﻲ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺑﻦ ﻋﻠﻲ ﺍﻟﺒﻜـﻲ‪1984 .‬‬
‫ﺍﳌﻮﺍﻓﻖ ‪ 1404‬ﻩ‪ .‬ﺍﻹ‪‬ﺎﺝ ﰲ ﺷﺮﺡ ﺍﳌﻨﻬﺎﺝ‪ .‬ﺑﲑﻭﺕ‪ :‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪.‬‬
‫ﺍﻟﺴﻴﻮﻃﻲ‪ ،‬ﻋﺒﺪﺍﻟﺮﲪﻦ ﺑﻦ ﺃﰊ ﺑﻜﺮ‪ 1285/1966 .‬ﻩ‪ .‬ﺗﺪﺭﻳﺐ ﺍﻟﺮﺍﻭﻱ ﰲ ﺷـﺮﺡ ﺗﻘﺮﻳـﺐ‬
‫ﺍﻟﻨﻮﻭﻱ‪ .‬ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﳊﺪﻳﺜﺔ‪.‬‬
‫ﺷﻠﺘﻮﺕ‪ ،‬ﳏﻤﻮﺩ‪ .‬ﺍﻟﻄﺒﻌﺔ ﺍﳋﺎﻣﺴﺔ‪ ،‬ﺑﺪﻭﻥ ﺍﻟﺘﺎﺭﻳﺢ‪ .‬ﺍﻹﺳﻼﻡ ﻋﻘﻴﺪﺓ ﻭ ﺷﺮﻳﻌﺔ‪ .‬ﺩﺍﺭ ﺍﻟﺸﺮﻭﻕ ﻟﻠﻨﺸﺮ‬
‫ﻭ ﺍﻟﻄﺒﺎﻋﺔ‪.‬‬
‫ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺯﻳﺪﺍﻥ‪ 1993 .‬ﺍﳌﻮﺍﻓﻖ ‪ 1414‬ﻩ‪ .‬ﺍﻟﻮﺟﻴﺰ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ .‬ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﺩﺍﺭ‬
‫ﺍﻟﺘﻮﺯﻳﻊ ﻭ ﺍﻟﻨﺸﺮ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬
‫ﺍﻟﻌﺘﺮﻱ‪ ،‬ﺃﲪﺪ ﺑﻦ ﻃﺮﻗﻲ ﺍﻟﻌﺘﺮﻱ‪ .2000.‬ﺩﺭﺍﺳﺔ ﻭ ﲢﻘﻴﻖ ﻛﺘﺎﺏ ﺷﺮﺡ ﻏﺎﻳﺔ ﺍﻟﺴﻮﻝ ﺇﱃ ﻋﻠـﻢ‬
‫ﺍﻷﺻﻮﻝ‪ :‬ﺑﲑﻭﺕ‪ :‬ﺩﺍﺭ ﺍﻟﺒﺸﺎﺋﺮ ﺍﻹﺳﻼﻣﻴﺔ‬
‫ﺍﻟﻐﺰﺍﱄ‪ ،‬ﺃﺑﻮ ﺣﺎﻣﺪ ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ‪1322 .‬ﻩ‪ .‬ﺍﳌﺴﺘﺼﻔﻰ ﻣﻦ ﻋﻠﻢ ﺍﻷﺻـﻮﻝ ﻭﺑﺬﻳﻠـﻪ ﻓـﻮﺍﺗﺢ‬
‫ﺍﻟﺮﲪﻮﺕ ﺑﺸﺮﺡ ﻣﺴﻠﻢ ﺍﻟﺜﺒﻮﺕ‪ .‬ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﻣﺆﺳﺴﺔ ﺍﳊﻠﱯ‪.‬‬
‫ﺍﻟﻐﺰﺍﱄ ﺃﺑﻮ ﺣﺎﻣﺪ ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ‪ 1939 .‬ﺍﳌﻮﺍﻓﻖ ‪ 1358‬ﻩ‪ .‬ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟـﺪﻳﻦ‪ .‬ﺍﻟﻘـﺎﻫﺮﺓ‪:‬‬
‫ﻣﺼﻄﻔﻰ ﺍﻟﺒﺎﰊ ﺍﳊﻠﻲ‪.‬‬
‫ﺍﻟﻐﺰﺍﱄ ﺃﺑﻮﺣﺎﻣﺪ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ‪ 1962 .‬ﺍﳌﻮﺍﻓﻖ ‪ 1382‬ﻩ‪ .‬ﺍﻻﻗﺘﺼﺎﺩ ﰲ ﺍﻻﻋﺘﻘﺎﺩ‪ .‬ﺍﻟﻘـﺎﻫﺮﺓ‪:‬‬
‫ﻣﻜﺘﺒﺔ ﳏﻤﺪ ﻋﻠﻲ ﺻﺒﻴﺢ‪.‬‬
‫ﺍﻟﻔﺘﻮﺣﻲ‪ ،‬ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻋﺒﺪﺍﻟﻌﺰﻳﺰ ﺑﻦ ﻋﻠﻰ ﺍﻟﻔﺘﻮﺣﻲ ﺍﳊﻨﺒﻠﻲ ﺍﳌﻌـﺮﻭﻑ ﺑـﺎﺑﻦ ﺍﻟﻨﺠـﺎﺭ‪.‬‬
‫‪ 1993‬ﺍﳌﻮﺍﻓﻖ ‪ 1413‬ﻩ‪ .‬ﺷﺮﺡ ﺍﻟﻜﻮﻛﺐ ﺍﳌﻨﲑ ﺍﳌﺴﻤﻰ ﲟﺨﺘﺼﺮ ﺍﻟﺘﺤﺮﻳﺮ ﺃﻭ‬
‫ﺍﳌﺨﺘﱪ ﺍﳌﻨﺒﻜﺮ ﺷﺮﺡ ﺍﳌﺨﺘﺼﺮ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ ،‬ﲢﻘﻴﻖ ﺍﻟﺪﻛﺘﻮﺭ ﳏﻤﺪ ﺍﻟﺰﺣﻴﻠﻲ ﻭﺍﻟﺪﻛﺘﻮﺭ ﻧﺰﻳـﻪ‬
‫ﲪﺎﺩ‪ .‬ﺍﻟﺮﻳﺎﺽ‪ :‬ﻣﻜﺘﺒﺔ ﺍﻟﻌﺒﻴﻜﺎﻥ‬
‫ﺍﻟﻘﺎﲰﻲ‪ ،‬ﳏﻤﺪ ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﺍﻟﻘﺎﲰﻲ‪ 1961 .‬ﺍﳌﻮﺍﻓﻖ ‪ 1380‬ﻩ‪ .‬ﻗﻮﺍﻋﺪ ﺍﻟﺘﺤﺪﻳﺚ‪ .‬ﺍﻟﻘـﺎﻫﺮﺓ‪:‬‬
‫ﻋﻴﺴﻰ ﺍﻟﺒﺎﰊ ﺍﳊﻠﱯ‪.‬‬
‫ﺍﻟﻘﺮﺿﺎﻭﻱ‪ ،‬ﻳﻮﺳﻒ‪ .1417/1997 .‬ﺍﻟﺴﻨﺔ ﻣﺼﺪﺭﺍ ﻟﻠﻤﻌﺮﻓﺔ ﻭ ﺍﳋـﻀﺎﺭﺓ‪ .‬ﺍﻟﻘـﺎﻫﺮﺓ‪ :‬ﺩﺍﺭ‬
‫ﺍﻟﺸﺮﻕ‪.‬‬
‫ﺍﻟﻜﺘﺎﱐ‪ ،‬ﳏﻤﺪ ﺑﻦ ﺟﻌﻔﺮ‪ .‬ﺑﺪﻭﻥ ﺍﻟﺘﺎﺭﻳﺦ‪ .‬ﻧﻈﻢ ﺍﳌﺘﻨﺎﺛﺮﺓ ﻣﻦ ﺍﳊﺪﻳﺚ ﺍﳌﺘـﻮﺍﺗﺮ‪ ،‬ﺳـﻮﺭﻳﺔ‪ :‬ﺩﺍﺭ‬
‫ﺍﳌﻌﺎﺭﻑ‪.‬‬
‫ﺍﶈﻠﻲ‪ ،‬ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ‪ .‬ﺑﺪﻭﻥ ﺍﻟﺘﺎﺭﻳﺦ‪ .‬ﺷﺮﺡ ﻣﱳ ﲨﻊ ﺍﳉﻮﺍﻣﻊ ﻣﻊ ﺣﺎﺷﻴﺔ ﺍﻟﺒﻨﺎﱐ‪ .‬ﻣـﺼﺮ‪ :‬ﺩﺍﺭ‬
‫ﺇﺣﻴﺎﺀ ﺍﻟﻜﺘﺐ ﺍﻟﻌﺮﺑﻴﺔ‪.‬‬
 ‫‪ISoIT‬‬ ‫‪- 180‬‬

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

‫ﺍﻟﺪﻛﺘﻮﺭ ﻫﺪﻯ ﺑﻦ ﳏﺴﻦ‬

‫ﻗﺴﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﻭﺍﻟﻔﻠﺴﻔﺔ‬
‫ﻛﻠﻴﺔ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ‬
‫ﺍﳉﺎﻣﻌﺔ ﺍﻟﻮﻃﻨﻴﺔ ﺍﳌﺎﻟﺰﻳﺔ‬
 ‫ﺍﳊﺐ ﺍﻻﳍﻲ ﻭﻓﻠﺴﻔﺘﻪ ﻋﻨﺪ ﺍﻟﺼﻮﻓﻴﺔ‬

‫ﺭﺿﻮﺍﻥ ﳏﻤﺪ ﺳﻌﻴﺪ ﺍﻳﺰﻭﱄ‬

‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬
‫ﺍﳊﺐ ﺍﻻﳍﻲ ﻭﻓﻠﺴﻔﺘﻪ ﻋﻨﺪ ﺍﻟﺼﻮﻓﻴﺔ‬
‫ﺍﳊﻤﺪ ﷲ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﺍﻟﺬﻱ ﺣﺎﺯ ﺑﺎﻟﻌﺒﻮﺩﻳﺔ ﻋﺰ ﺍﻷﻭﻟﲔ ﻭﺍﻵﺧﺮﻳﻦ‬
‫ﻼ ‪‬ﻡ ﺩ‪‬ﻳﻨ‪‬ﺎ ﹶﻓﻤ‪‬ـ ﹺﻦ‬‫ﺖ ﹶﻟﻜﹸﻢ‪ ‬ﺍ ِﻹ ‪‬ﺳ ﹶ‬ ‫ﺖ ﹶﻟ ﹸﻜ ‪‬ﻢ ﺩ‪‬ﻳ‪‬ﻨ ﹸﻜ ‪‬ﻢ ‪‬ﻭﹶﺃ‪‬ﺗ ‪‬ﻤ ‪‬ﻤﺖ‪ ‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ﹺﻧ ‪‬ﻌ ‪‬ﻤﺘ‪‬ﻲ ‪‬ﻭ ‪‬ﺭﺿ‪‬ﻴ ‪‬‬‫ﻗﺎﻝ ﺗﻌﺎﱃ‪ ":‬ﺍﹾﻟ‪‬ﻴ ‪‬ﻮ ‪‬ﻡ ﹶﺃ ﹾﻛ ‪‬ﻤ ﹾﻠ ‪‬‬
‫ﻒ ﱢﻟﹺﺈﹾﺛ ﹴﻢ ﹶﻓﹺﺈﻥﱠ ﺍﻟﹼﻠ ‪‬ﻪ ﹶﻏﻔﹸﻮ ‪‬ﺭ ‪‬ﺭﺣ‪‬ﻴ ‪‬ﻢ( )‪ (3‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ‬ ‫ﺼ ‪‬ﺔ ﹶﻏ‪‬ﻴ ‪‬ﺮ ‪‬ﻣ‪‬ﺘﺠ‪‬ﺎﹺﻧ ‪‬‬ ‫ﺨ ‪‬ﻤ ‪‬‬ ‫ﺿ ﹸﻄﺮ‪ ‬ﻓ‪‬ﻲ ‪‬ﻣ ‪‬‬
‫ﺍ ‪‬‬
‫ﻧﻌﻢ ﻟﻘﺪ ﺟﺎﺀ ﺍﻹﺳﻼﻡ ﻛﺎﻣﻼ ﻣﻜﻤﻼ ﺩﺍﻋﻴﺎ ﺇﱃ ﺳﻌﺎﺩﺓ ﺍﻟﺒﺸﺮﻳﺔ‪ ،‬ﻓﺎﻫﺘﻢ ﺑﺎﻹﻧﺴﺎﻥ ﻟﻴﻜﻮﻥ ﺳـﻌﻴﺪﺍ‬
‫ﰲ ﺍﻟﺪﺍﺭﻳﻦ ﺍﻷﻭﱃ ﻭﺍﻵﺧﺮﺓ‪ ,‬ﻓﺎﻫﺘﻢ ﺑﺎﻹﻧﺴﺎﻥ ﺭﻭﺣﺎ ﻭﺟﺴﺪﺍ‪ ،‬ﺍﻫﺘﻤﺎﻣﺎ ﻣﺘﻮﺍﺯﻳﺎ ﻭﻣﺘﻮﺍﺯﻧـﺎ ﻓـﺪﻋﺎ ﺇﱃ‬
‫‪‬ﺬﻳﺐ ﺍﻟﻨﻔﺲ ﺍﻟﺒﺸﺮﻳﺔ ﻛﻤﺎ ﺩﻋﺎ ﺇﱃ ﺍﻟﺴﻤﻮ ﺍﻟﺮﻭﺣﻲ ﻛﻮﻥ ﺍﻻﻧﺴﻠﻦ ﲝﻜﻢ ﺗﻜﻮﻳﻨﻪ ﺍﻟﺬﻱ ﻳﺘﻜﻮﻥ ﻣـﻦ‬
‫ﺭﻭﺡ ﻭﺟﺴﺪ ﻭﰲ ﲝﺜﻲ ﻫﺬﺍ ﺳﺄﺗﻨﺎﻭﻝ ﺍﳉﺎﻧﺐ ﺍﻟﺮﻭﺣﻲ ﺍﻟﺴﻠﻮﻛﻲ ﺍﻟﺬﻱ ﺍﻫﺘﻢ ﺑﻪ ﺃﻫﻞ ﺍﻟﺘﺼﻮﻑ ﺍﻟﺬﻳﻦ‬
‫ﺳﺎﺭﻭﺍ ﻋﻠﻰ ﻗﺪﻡ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﲔ ﻣﻦ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ _ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ‪ -‬ﳐﻠـﺼﲔ ﰲ ﻋﺒـﺎﺩﺍ‪‬ﻢ‬
‫ﺼﻠﹶﺎ ﹶﺓ ‪‬ﻭ‪‬ﻳ ‪‬ﺆﺗ‪‬ﻮﺍ ﺍﻟ ‪‬ﺰﻛﹶـﺎ ﹶﺓ‬
‫ﲔ ﹶﻟﻪ‪ ‬ﺍﻟﺪ‪‬ﻳ ‪‬ﻦ ﺣ‪‬ﻨﻔﹶﺎﺀ ‪‬ﻭﻳ‪‬ﻘ‪‬ﻴﻤ‪‬ﻮﺍ ﺍﻟ ‪‬‬ ‫ﺼ ‪‬‬
‫ﺨ‪‬ﻠ ‪‬‬
‫ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ‪ ) ”:‬ﻭﻣ‪‬ﺎ ﺃﹸ ‪‬ﻣﺮ‪‬ﻭﺍ ﹺﺇﻟﱠﺎ ‪‬ﻟ‪‬ﻴ ‪‬ﻌ‪‬ﺒﺪ‪‬ﻭﺍ ﺍﻟﻠﱠ ‪‬ﻪ ﻣ‪ ‬‬
‫ﻚ ﺩ‪‬ﻳ ‪‬ﻦ ﺍﹾﻟ ﹶﻘ‪‬ﻴ ‪‬ﻤ ‪‬ﺔ( )‪ (5‬ﺳﻮﺭﺓ ﺍﻟﺒﻴﻨﺔ ﻭﻗﺪ ﺃﻓﺎﺩ ﺃﻫﻞ ﺍﻟﺘﺼﻮﻑ ﻣﻦ ﻫﺬﻩ ﺍﳌﻌـﺎﱐ‪ ،‬ﻭﻃﺒﻘﻮﻫـﺎ ﻋﻠـﻰ‬ ‫‪‬ﻭ ﹶﺫ‪‬ﻟ ‪‬‬
‫ﺃﻧﻔﺴﻬﻢ‪ ،‬ﺣﱴ ﺭﻗﺖ ﻭﺍﺭﺗﻘﺖ ﰲ ﻣﻌﺎﺭﺝ ﺍﻟﺮﻭﺡ ﺑﻌﺪ ﺃﻥ ﺯﻛﻮﻫﺎ ﻭﺧﻠﺼﻮﻫﺎ ﻣﻦ ﺃﺩﺭﺍ‪‬ﺎ ﻗﺎﻝ ﺗﻌـﺎﱃ‪":‬‬
‫ﻚ ‪‬ﺟﺰ‪‬ﺍﺀ ﻣ‪‬ﻦ ‪‬ﺗ ‪‬ﺰﻛﱠﻰ( )‪ (76‬ﺳﻮﺭﺓ ﻃـﻪ ﻭ‬ ‫ﺤ‪‬ﺘﻬ‪‬ﺎ ﺍﹾﻟﹶﺄ‪‬ﻧﻬ‪‬ﺎ ‪‬ﺭ ﺧ‪‬ﺎ‪‬ﻟﺪ‪‬ﻳ ‪‬ﻦ ﻓ‪‬ﻴﻬ‪‬ﺎ ‪‬ﻭ ﹶﺫ‪‬ﻟ ‪‬‬
‫ﺠﺮﹺﻱ ﻣ‪‬ﻦ ‪‬ﺗ ‪‬‬ ‫ﺕ ‪‬ﻋ ‪‬ﺪ ‪‬ﻥ ‪‬ﺗ ‪‬‬
‫) ‪‬ﺟﻨ‪‬ﺎ ‪‬‬
‫ﻗﺎﻝ‪)":‬ﹶﻗ ‪‬ﺪ ﹶﺃ ﹾﻓﹶﻠ ‪‬ﺢ ﻣ‪‬ﻦ ‪‬ﺗ ‪‬ﺰﻛﱠﻰ( )‪ (14‬ﺳﻮﺭﺓ ﺍﻷﻋﻠﻰ ﻭﺃﺭﺟﻮ ﺃﻥ ﻳﻌﻠﻢ ﺍﳌﺴﺘﻤﻌﻮﻥ ﻭﺍﻟﻘﺮﺍﺀ ﺇﻧﲏ ﻣﺎ ﺍﻗـﺼﺪ‬
‫ﲝﺪﻳﺜﻲ ﻫﺬﺍ ﺇﻻ ﺃﻫﻞ ﺍﻟﺼﺪﻕ ﻣﻦ ﺃﻫﻞ ﺍﻟﺘﺼﻮﻑ‪ ،‬ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﺻﺎﺭ ﺻﻤﺘﻬﻢ ﻓﻜﺮﺍ ﻭﻧﻄﻘﻬﻢ ﺫﻛـﺮﺍ‪،‬‬
‫ﺍﻟﺬﻳﻦ ﺟﺎﻫﺪﻭﺍ ﺃﻧﻔﺴﻬﻢ ﻭﻋﻤﻠﻮﺍ ﻋﻠﻰ ﲢﻠﻴﺘﻬﺎ ﻭﲣﻠﻴﺘﻬﺎ ﻓﺨﻠﻮﻫﺎ ﻋﻦ ﺃﻭﺻﺎﻓﻬﺎ ﺍﻟﺬﻣﻴﻤﺔ‪ ،‬ﹼﰒ ﺑﻌﺪ ﺫﻟـﻚ‬
‫ﻋﻤﻠﻮﺍ ﻋﻠﻰ ﲢﻠﻴﺘﻬﺎ ﺑﺄﻭﺻﺎﻓﻬﺎ ﺍﳊﻤﻴﺪﺓ‪ ،‬ﺧﻼﻝ ﻣﺮﻭﺭﻫﻢ ﺑﺎﻟﺘﺠﺮﺑﺔ ﺍﻟﺼﻮﻓﻴﺔ ﺍﻟﺮﻭﺣﻴﺔ‪.‬‬
‫ﻭﳓﻦ ﰲ ﻫﺬﻩ ﺍﻷﻳﺎﻡ ﻣﺎ ﺃﺣﻮﺟﻨﺎ ﺇﱃ ﺍﻟﻌﻮﺩﺓ ﺇﱃ ﺗﻠﻚ ﺍﻟﺮﻭﺣﺎﻧﻴﺎﺕ ﺍﻟﱵ ﻓﻘﺪﻧﺎﻫﺎ ﺑـﺴﺒﺐ‬
‫ﻃﻐﻴﺎﻥ ﺍﳌﺎﺩﺓ ﻭﺍﻧﻐﻤﺎﺳﻨﺎ ﻓﻴﻬﺎ‪ ,‬ﺣﱴ ﺻﺮﻧﺎ ﻧﺸﻌﺮ ﺑﺎﻟﻔﺮﺍﻍ ﺍﻟﺮﻭﺣﻲ‪ ،‬ﻷﻧﻨﺎ ﺍﻋﺮﺿﻨﺎ ﻋﻦ ﺫﻛﺮ ﺍﷲ‪ ) ":‬ﻭ ‪‬ﻣ ‪‬ﻦ‬
‫ﺤﺸ‪‬ﺮ‪‬ﻩ‪ ‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﹾﻟ ‪‬ﻘﻴ‪‬ﺎ ‪‬ﻣ ‪‬ﺔ ﹶﺃ ‪‬ﻋﻤ‪‬ﻰ( )‪ (124‬ﺳﻮﺭﺓ ﻃـﻪ ﻭﻫـﺬﺍ‬ ‫ﺸ ﹰﺔ ﺿ‪‬ﻨﻜﹰﺎ ‪‬ﻭ‪‬ﻧ ‪‬‬ ‫ﺽ ﻋ‪‬ﻦ ‪‬ﺫ ﹾﻛﺮﹺﻱ ﹶﻓﹺﺈﻥﱠ ﹶﻟﻪ‪ ‬ﻣﻌ‪‬ﻴ ‪‬‬ ‫ﹶﺃ ‪‬ﻋ ‪‬ﺮ ‪‬‬
‫ﺍﻻﻧﻐﻤﺎﺱ ﻭﺍﻟﺮﻛﻮﻥ ﺇﱃ ﺍﳌﺎﺩﺓ ﻧﻮﻉ ﻣﻦ ﺍﻟﺸﺮﻙ ﺍﳋﻔﻲ ﺍﻟﺬﻱ ﻗﺎﻝ ﻋﻨﻪ ﺍﻟﺸﻴﺦ ﺭﺳﻼﻥ ﺍﻟﺪﻣﺸﻘﻲ ]ﺕ‪:‬‬
‫‪ 699‬ﻫـ[‪ ":‬ﻛﻠﻚ ﺷﺮﻙ ﺧﻔﻲ ﻭﻻ ﻳﺒﲔ ﻟﻚ ﺗﻮﺣﻴﺪﻙ ﺇﻻ ﺇﺫﺍ ﺧﺮﺟﺖ ﻋﻨﻚ" ﺃﻱ ﺇﻻ ﺇﺫﺍ ﺍﻧﻔﺼﻠﺖ‬
‫ﻋﻦ ﺫﺍﺗﻚ ﻭﺻﻔﺎﺗﻚ ﻭﺃﻓﻌﺎﻟﻚ ﻭﺃﲰﺎﺋﻚ ﻭﺃﺣﻜﺎﻣﻚ ﲝﻴﺚ ﲢﻘﻘﺖ ﺑﺘﻮﺣﻴﺪﻩ ﺗﻌﺎﱃ ﺍﻟﺬﺍﰐ ﻭﺍﻟﺼﻔﺎﰐ‬
 ‫‪ISoIT‬‬ ‫‪- 182‬‬

‫ﻭﺍﻷﲰﺎﺋﻲ ﻭﺍﻷﺣﻜﺎﻣﻲ ﻭﺍﺟﻌﻞ ﺻﻔﺎﺗﻚ ﺇﱃ ﺻﻔﺎﺗﻪ ﻭﺃﻓﻌﺎﻟـﻚ ﺇﱃ ﺃﻓﻌﺎﻟـﻪ ﻭﺃﲰـﺎﺀﻙ ﺇﱃ ﺃﲰﺎﺋـﻪ‬

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

‫‪ - 340‬ﲬﺮﺓ ﺍﳊﺎﻥ ﻭﺭﻧﺔ ﺍﻷﳊﺎﻥ ‪ /‬ﺗﺄﻟﻴﻒ ﻋﺒﺪ ﺍﻟﻐﲏ ﺍﻟﻨﺎﺑﻠﺴﻲ‪ .‬ﺹ‪9:‬‬

‫‪ - 341‬ﺍﻧﻈﺮ "ﻣﺬﻛﺮﺍﺕ ﰲ ﻣﻨﺎﺯﻝ ﺍﻟﺼﺪﻳﻘﲔ ﻭﻣﻨﺎﺯﻝ ﺍﻟﺮﺑﺎﻧﻴﲔ ‪/‬ﺳﻌﻴﺪ ﺣﻮﻯ‪.‬ﺹ‪18:‬‬
‫‪ - 342‬ﺍﻧﻈﺮ ﻣﺜﻼ‪ :‬ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ ﳊﺠﺔ ﺍﻹﺳﻼﻡ ﺍﻟﻐﺰﺍﱄ"‪.‬ﺝ‪،1‬ﺹ‪ .25:‬ﻭﻛﺬﻟﻚ "ﺗﻨﻮﻳﺮ ﺍﻟﻘﻠﻮﺏ ‪/‬ﳏﻤﺪ ﺃﻣـﲔ‬
‫ﺍﻟﻜﺮﺩﻱ" ﺹ‪ " 438:.‬ﻭ"ﺍﻟﺘﻴﺎﺭ ﺍﻹﺳﻼﻣﻲ ﰲ ﺷـﻌﺮ ﺍﻟﻌـﺼﺮ ﺍﻟﻌﺒﺎﺳـﻲ ﺍﻷﻭﻝ" ﻟﻸﺳـﺘﺎﺫ ﺍﻟـﺪﻛﺘﻮﺭ ﳎﺎﻫـﺪ‬
‫‪‬ﺠﺖ‪.‬ﺹ‪165:‬‬
‫ﺭﺿﻮﺍﻥ ﳏﻤﺪ ﺳﻌﻴﺪ ﺍﻳﺰﻭﱄ ‪183 -‬‬

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

‫‪ - 343‬ﺃﻧﻈﺮ ﺭﺃﻱ "ﺷﺎﻟﺪﺭﻳﻚ" ﻭ "ﺑﺮﻧﺎﺭﺩﺷﻮ" ﻭ "ﻏﻮﺗﻪ" ﻭ "ﻛﺎﺭﻟﻴﻞ"ﻭ ﺍﻹﻳﻄﺎﻟﻴﺔ " ﺳﺘﺮﻳﻞ" ﰲ ﺍﻹﺳﻼﻡ‪ ،‬ﻋﻨﺪﻣﺎ ﻧﻈﺮ‬
‫ﻼ ﻟﻠﺪﻳﺎﻧﺎﺕ ﺍﻟﺴﻤﺎﻭﻳﺔ "ﺍﻟﻴﻬﻮﺩﻳﺔ ﻭﺍﳌﺴﻴﺤﻴﺔ"‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﺟﻌﻞ ﻏﻮﺗﻪ‬
‫ﻫﺆﻻﺀ ﰲ ﺭﻭﺡ ﺍﻹﺳﻼﻡ ﻭﺟﺪﻭﻩ ﺩﻳﻨﹰﺎ ﻋﺎﳌﻴﹰﺎ ﻣﻜﻤ ﹰ‬
‫"ﺍﻟﺸﺎﻋﺮ ﺍﻷﳌﺎﱐ" ﻳﻘﻮﻝ ﻟﻜﺎﺭﻟﻴﻞ ﻋﻨﺪﻣﺎ ﺣﺪﺛﻪ ﻋﻦ ﺍﻹﺳﻼﻡ‪" :‬ﺇﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﻫﻮ ﺍﻹﺳﻼﻡ ﺃﻟﺴﻨﺎ ﻛﻠﻨﺎ ﻣﺴﻠﻤﲔ"‪ .‬ﺍﻧﻈﺮ‬
‫ﳏﻤﺪ ﻭﺍﳌﺴﻴﺢ ﻳﺘﺼﺎﻓﺤﺎﻥ‪ ،‬ﺇﳝﺎﻥ ﺧﺎﻟﺪ ﻋﺎﺻﻲ‪ ،‬ﻁ‪ ،1997 ،1‬ﺩﺍﺭ ﺍﶈﺒﺔ ﺩﻣﺸﻖ ﺝ‪ ،2‬ﺹ‪188:‬‬
 ‫‪ISoIT‬‬ ‫‪- 184‬‬

‫ﺳﺮ‪‬ﺣﻪ ﰲ ﺣﲑﺓ ﻳﻠﻬﻮ‬ ‫ﻣﻦ ﺭﺍﻣﻪ ﺑﺎﻟﻌﻘﻞ ﻣﺴﺘﺮﺷﺪﺍ‬

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

‫‪ - 344‬ﺍﻟﺘﻌﺮﻑ ﳌﺬﻫﺐ ﺃﻫﻞ ﺍﻟﺘﺼﻮﻑ ‪ /‬ﺍﻟﻜﻼﺑﺎﺩﻱ ﺍﺑﻮ ﺑﻜﺮ ﳏﻤﺪ‪ .‬ﲢﻘﻴﻖ‪ :‬ﺍﻟﻨـﻮﺍﻭﻱ ﳏﻤـﻮﺩ ﺃﻣـﲔ‪ .‬ﻁ ‪,1‬‬
‫‪1388‬ﻫـ ﺹ‪78:‬‬
‫‪ - 345‬ﺍﳌﻌﺠﻢ ﺍﻟﺼﻮﰲ‪ ،‬ﺩ‪ .‬ﺳﻌﺎﺩ ﺍﳊﻜﻴﻢ‪ ،‬ﺹ ‪ ،1249‬ﺭﺍﺟﻊ ﻣﺼﻄﻠﺢ ﺍﻟﻴﻘﲔ‪.‬‬
‫‪ - 346‬ﺷﺮﺡ ﺟﻮﻫﺮﺓ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺍﻟﺸﻴﺦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺒﺎﺟﻮﺭﻱ ﻧﺴﻘﻪ ﻭﺧﺮﺝ ﺃﺣﺎﺩﻳﺜﻪ ﳏﻤﺪ ﺃﺩﻳﺐ ﺍﻟﻜـﻴﻼﱐ‪ ،‬ﻭﻋﺒـﺪ‬
‫ﺍﻟﻜﺮﱘ ﺗﺘﺎﻥ‪.‬‬
‫ﺭﺿﻮﺍﻥ ﳏﻤﺪ ﺳﻌﻴﺪ ﺍﻳﺰﻭﱄ ‪185 -‬‬

‫ﺍﻟﺪﻻﻟﺔ‪ ،‬ﻭﻫﻲ ﺍﳊﺪﻭﺙ ﺃﻭ ﺍﻹﻣﻜﺎﻥ‪ ،‬ﻭﻗﺪﺭﺕ ﻋﻠﻰ ﺣﻞ ﺍﻟﺸﺒﻪ ﻓﻴﻬﻤﺎ ﻓﻬﻮ ﺩﻟﻴﻞ ﺗﻔﺼﻴﻠﻲ ﻓﺘﻘـﻮﻝ ﰲ‬
‫ﺗﻘﺮﻳﺮﻩ‪ :‬ﺇﻣﺎ ﺃﻥ ﺍﻟﻌﺎﹶﱂ ﺣﺎﺩﺙ‪ ،‬ﻭﻛﻞ ﺣﺎﺩﺙ ﻻﺑﺪ ﻟﻪ ﻣﻦ ﳏﺪﺙ‪.‬‬
‫ﺃﻭ ﺃﻥ ﺍﻟﻌﺎﱂ ﳑﻜﻦ ﻭﺟﻮﺩﻩ‪ ،‬ﻭﻋﺪﻣﻪ‪ ،‬ﺃﻭ ﺑﺎﻟﻌﻜﺲ‪ ،‬ﻭﺍﳌﺮﺟﺢ ﻫﻮ ﺍﻟﺼﺎﻧﻊ‪ ،‬ﺇﺫﻥ ﻓﻠﻠﻌﺎﱂ ﺻﺎﻧﻊ‪ .‬ﻷﻥ‬
‫ﺍﻟﻌﺎﱂ ﻗﺪ ﺳﺒﻘﻪ ﺍﻟﻌﺪﻡ‪ ،‬ﻭﻛﻞ ﻣﺎ ﺳﺒﻘﻪ ﺍﻟﻌﺪﻡ ﻓﻬﻮ ﺣﺎﺩﺙ ﻣﻬﻤﺎ ﺗﻘﺎﺩﻡ ﻋﻠﻴﻪ ﺍﻟﻌﻬﺪ‪ ،‬ﻭﺧﺮﻭﺟﻪ ﻣﻦ ﺍﻟﻌﺪﻡ‬
‫ﺇﱃ ﺍﻟﻮﺟﻮﺩ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﲟ‪‬ﺨ ﹺﺮِﺝ‪ ،‬ﻷ ﹼﻥ ﺍﻟﻌﺪﻡ ﻻ ﻳﻨﺘﺞ ﺷﻴﺌﺎﹰ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﺗﻌﺎﱃ‪ ) :‬ﻫ ﹾﻞ ﹶﺃﺗ‪‬ﻰ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟﺈﹺﻧﺴ‪‬ﺎ ‪‬ﻥ‬
‫ﲔ ‪‬ﻣ ‪‬ﻦ ﺍﻟ ‪‬ﺪ ‪‬ﻫ ﹺﺮ ﹶﻟ ‪‬ﻢ ‪‬ﻳﻜﹸﻦ ‪‬ﺷ‪‬ﻴﺌﹰﺎ ‪‬ﻣ ﹾﺬﻛﹸﻮﺭ‪‬ﺍ()ﺳﻮﺭﺓ ﺍﻹﻧﺴﺎﻥ ﻣﺬﻛﻮﺭﹰﺍ‪ ،(1:‬ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ‪) :‬ﹶﺃ ‪‬ﻭﻟﹶﺎ ﻳ‪‬ـ ﹾﺬ ﹸﻛ ‪‬ﺮ‬ ‫‪‬ﺣ ‪‬‬
‫ﺍﹾﻟﺈﹺﻧﺴ‪‬ﺎﻥﹸ ﹶﺃﻧ‪‬ﺎ ‪‬ﺧﹶﻠ ﹾﻘﻨ‪‬ﺎ ‪‬ﻩ ﻣ‪‬ﻦ ﹶﻗ‪‬ﺒﻞﹸ ‪‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳﻚ‪ ‬ﺷ‪‬ﻴﺌﹰﺎ( )ﻣﺮﱘ‪.(67 :‬‬
‫ﻭﺟﺎﺀ ﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﺃﻧﻪ ﻗﺎﻝ‪] :‬ﻛﺎﻥ ﺍﷲ ﻭﱂ ﻳﻜﻦ ﺷﻲﺀ ﻏﲑﻩ[ ‪ ،‬ﻓﻔﻲ ﻛﻞ ﻫﺬﺍ ﻟﻔﺖ‬
‫‪347‬‬

‫ﺭﺍﺋﻊ ﺇﱃ ﺃﻥ ﺍﻷﻛﻮﺍﻥ ﻛﺎﻧﺖ ﰲ ﺛﻨﺎﻳﺎ ﺍﻟﻌﺪﻡ‪ ،‬ﻏﺎﺭﻗﺔ ﰲ ﳉﺠﻪ‪ ،‬ﻭﱂ ﻳﻜﻦ ﺇﻻ ﺍﷲ ﺍﻟﻮﺍﺟﺐ ﺍﻟﻮﺟﻮﺩ‪ ،‬ﻓﻴﺎ‬
‫ﻋﺠﺒﹰﺎ ﻛﻴﻒ ﻳﺴﻮﻍ ﰲ ﺍﻟﻌﻘﻮﻝ ﺃﻥ ﺍﻟﻜﻮﻥ ﻻ ﳛﺘﺎﺝ ﶈﺪﺙ‪ ،‬ﻣﻊ ﺃ ﱠﻥ ﻛ ﱠﻞ ﺷﻲﺀ ﻓﻴﻪ ﻳﺸﻬﺪ ﻋﻠﻴﻪ ﻭﻳﺮﻓﺾ‬
‫ﺇﻻ ﺍﻹﺷﺎﺭﺓ ﺇﻟﻴﻪ؟!‪ ،‬ﺃﻭ ﻛﻴﻒ ﻳﺴﻮ‪‬ﻍ ﰲ ﺑﻌﻀﻬﺎ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﺬﻱ ﻻ ﺑﺪﺍﻳﺔ ﻟﻮﺟﻮﺩﻩ ﳛﺘﺎﺝ ﳌﻮﺟﺪ ؟!‬
‫ﻛﻞ ﻫﺬﻩ ﺃﺩﻟﺔ ﻭﺑﺮﺍﻫﲔ ﺗﺪﻝ ﻋﻠﻰ ﻭﺟﻮﺩ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻋﻦ ﻃﺮﻳﻖ ﺍﳌﻨﻄﻖ ﻭﺍﻟﻌﻘﻞ ﻭﺍﻟﻨﻘـﻞ‪،‬‬
‫ﻫﺬﺍ ﻫﻮ ﺍﻟﺪﻟﻴﻞ ﺍﻟﺘﻔﺼﻴﻠﻲ‪ .‬ﻭﻳﻘﻮﻝ ﰲ ﺍﳉﻮﻫﺮﺓ‪:‬‬
‫ﻑ ﻣـﺎ ﻗﺪ ﻭﺟﺒﺎ‬ ‫ﻋﻠﻴﻪ ﺃﻥ ﻳﻌﺮ ‪‬‬ ‫ﻓﻜﻞﱡ ﻣـﻦ ﹸﻛﻠﱢـﻒ ﺷـﺮﻋﹰﺎ‬
‫ﻭﺟﺒـﺎ‬
‫ﻭﻣﺜـ ﹶﻞ ﺫﺍ ﻟﺮﺳـﻠ ‪‬ﻪ ﻓﺎﺳﺘﻤﻌﺎ‬ ‫ﷲ ﻭﺍﻟـﺠﺎﺋـ ‪‬ﺰ ﻭﺍﳌﻤﺘﻨـﻌﺎ‬

‫ﺃﻱ ﺃ ﹼﻥ ﻛﻞ ﻣﻜﻠﻒ ﺷﺮﻋﹰﺎ ﻭﺟﺐ ﻋﻠﻴﻪ ﺃﻥ ﻳﻌﺮﻑ ﺍﻟﻮﺍﺟﺐ ﻭﺍﳉﺎﺋﺰ ﻭﺍﳌﺴﺘﺤﻴﻞ ﺑﺎﻟﻨﺴﺒﺔ ﷲ ﻭﺭﺳﻠﻪ‬
‫ﺍﻟﻜﺮﺍﻡ‪.‬‬
‫ﻓﺎﻟﻮﺍﺟﺐ‪ :‬ﻫﻮ ﻛﻞ ﺃﻣﺮ‪ -‬ﻣﻦ ﺫﺍﺕ ﺃﻭ ﺻﻔﺔ ﺃﻭ ﻧﺴﺒﺔ‪ -‬ﺛﺎﺑﺖ ﻻ ﻳﻘﺒﻞ ﺍﻹﻧﺘﻔﺎﺀ ﻣﻦ ﺫﺍﺗـﻪ‪ ،‬ﻭﻫـﻮ‬
‫ﻗﺴﻤﺎﻥ ﺿﺮﻭﺭﻱ ‪ 348‬ﻛﺎﻟﺘﺤﻴﺰ ﻟﻠﺠﺮﻡ ﻭﻧﻈﺮﻱ ﻛﺼﻔﺎﺗﻪ ﺗﻌﺎﱃ ‪.349‬‬
‫ﻭﺍﳌﺴﺘﺤﻴﻞ‪ :‬ﻫﻮ ﻛﻞ ﺃﻣﺮ‪ ،‬ﻣﻦ ﺫﺍﺕ ﺃﻭ ﺻﻔﺔ ﺃﻭ ﻧﺴﺒﺔ – ﻻ ﻳﻘﺒﻞ ﺍﻟﺜﺒﻮﺕ ﰲ ﺫﺍﺗﻪ ﻭﻫﻮ ﻗـﺴﻤﺎﻥ‬
‫ﺿﺮﻭﺭﻱ‪ ،‬ﻛﺨﻠﻮ ﺍﳉﺮﻡ ﻋﻦ ﺍﳊﺮﻛﺔ ﻭﺍﻟﺴﻜﻮﻥ ﻣﻌﺎﹰ‪ ،‬ﻭﻧﻈﺮﻱ ﻛﺎﻟﺸﺮﻳﻚ ﻟﻪ ﺗﻌﺎﱃ‪.‬‬

‫‪ - 347‬ﺭﻭﺍﻩ ﺍﺑﻦ ﺣﺒﺎﻥ‪ ،‬ﻭﺍﳊﺎﻛﻢ ﻭﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ﻋﻦ ﺑﺮﻳﺪﻩ‪ ،‬ﻭﰲ ﺭﻭﺍﻳﺔ ﻭﻻ ﺷﻲ ﻏﲑﻩ‪ ،‬ﻭﰲ ﺭﻭﺍﻳﺔ ﻭﱂ ﻳﻜﻦ ﺷـﻲ‬
‫ﻗﺒﻠﻪ‪ ،‬ﻗﺎﻝ ﺍﻟﻘﺎﺭﻱ ﺛﺎﺑﺖ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﺰﻳﺎﺩﺓ ﻭﻫﻲ ﻗﻮﻟﻪ ‪ :‬ﻭﻫﻮ ﺍﻵﻥ ﻋﻠﻰ ﻣﺎ ﻋﻠﻴﺔ ﻛﺎﻥ‪ ،‬ﻣﻦ ﻛﻼﻡ ﺍﻟﺼﻮﻓﻴﺔ ﻗﺎﻝ ﻭﻳـﺸﺒﻪ‬
‫ﺇﻥ ﻳﻜﻮﻥ ﻣﻦ ﻣﻔﺘﺮﻳﺎﺕ ﺍﻟﻮﺟﻮﺩ ﺑﻪ ﺍﻟﻘﺎﺋﻠﲔ ﺑﺎﻟﻌﻴﻨﻴﺔ‪ .‬ﻗﺎﻝ ﻭﻗﺪ ﻧﺺ ﺍﺑﻦ ﺗﻴﻤﻴﻪ ﻛﺎﳊﺎﻓﻆ ﺍﻟﻌﺴﻘﻼﱐ ﻋﻠﻰ ﻭﺿﻌﻬﺎ‪ ،‬ﻭﺍﻥ‬
‫ﺻﺤﺖ ﻓﺘﺄﻭﻳﻠﻬﺎ ﺍﻧﻪ ﺗﻌﺎﱃ ﻣﺎ ﺗﻐﲑ ﲝﺴﺐ ﺫﺍﺕ ﺍﻟﻜﻤﺎﻝ ﻭﺻﻔﺎﺕ ﺍﳉﻼﻝ ﻋﻤﺎ ﻛﺎﻥ ﻋﻠﻴﺔ ﺑﻌﺪ ﺧﻠﻖ ﺍﳌﻮﺟﻮﺩﺍﺕ ﺍﻧﺘﻬﻰ‬
‫ﻣﻠﺨﺼﺎ‪ ،‬ﻟﻜﻦ ﻗﺎﻝ ﺍﻟﻨﺠﻢ ﺫﻛﺮ ﺍﺑﻦ ﻋﺮﰊ ﰲ ﺍﻟﻔﺘﻮﺣﺎﺕ ﺃ‪‬ﺎ ﻣﺪﺭﺟﺔ ﰲ ﺍﳋﱪ‪) ،‬ﻛﺸﻒ ﺍﳋﻔﺎﺀ ﺟـ ‪ 2‬ﺹ ‪،171:‬‬
‫ﺣﺪﻳﺚ ﺭﻗﻢ ‪2011‬‬
‫‪ - 348‬ﺍﻟﻀﺮﻭﺭﻱ ﻫﻮ ﺍﻟﺒﺪﻳﻬﻲ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻳﺪﺭﻛﻪ ﺍﻟﻌﻘﻞ ﺑﻼ ﺗﺄﻣﻞ )ﻛﺎﺳﺘﺤﺎﻟﺔ ﺻﻨﻌﻪ ﺑﻼ ﺻﺎﻧﻊ(‬
‫‪ - 349‬ﺷﺮﺡ ﺟﻮﻫﺮﺓ ﺍﻟﺘﻮﺣﻴﺪ ﺹ‪.52 :‬‬
 ‫‪ISoIT‬‬ ‫‪- 186‬‬

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

‫‪ - 350‬ﺍﻟﻴﻮﺍﻗﻴﺖ ﻭﺍﳉﻮﺍﻫﺮ‪ ،‬ﺍﻟﺸﻌﺮﺍﱐ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﺑﲑﻭﺕ‪،‬‬

‫‪ -351‬ﺍﳌﻌﺠﻢ ﺍﻟﺼﻮﰲ‪ ،‬ﺩ‪ .‬ﺳﻌﺎﺩ ﺍﳊﻜﻴﻢ‪ ،‬ﻉ ﺍﻟﻔﺘﻮﺣﺎﺕ‪ .125 ،‬ﻁ‪1317 ،2‬ﻫـ ﺝ‪ ،1‬ﺹ‪2 :‬‬
‫‪ - 352‬ﻣﻌــﺮﺍﺝ ﺍﻟﺘــﺸﻮﻑ ﺇﱃ ﺣﻘــﺎﺋﻖ ﺍﻟﺘــﺼﻮﻑ‪،‬ﺃﲪﺪ ﺑــﻦ ﻋﺠﻴﺒــﺔ ﺍﳊــﺴﲏ‪،‬ﻁ‪1،1355‬‬
‫‪1937‬ﻡ‪،‬ﺩﻣﺸﻖ‪،‬ﺍﻻﻋﺘﺪﺍﻝ‪،‬ﺹ‪.72:‬‬
‫‪ -353‬ﻧﺸﺄﺓ ﺍﻟﻔﻠﺴﻔﺔ ﺍﻟﺼﻮﻓﻴﺔ ﻭﺗﻄﻮﺭﻫﺎ‪ ،‬ﺩ‪ .‬ﻋﺮﻓﺎﻥ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﻓﺘﺎﺡ‪ ،‬ﺩﺍﺭ ﺍﳉﻴﻞ – ﺑـﲑﻭﺕ‪ ،‬ﻁ‪-.1،1993‬‬
‫ﺑﺘﺼﺮﻑ‬
‫ﺭﺿﻮﺍﻥ ﳏﻤﺪ ﺳﻌﻴﺪ ﺍﻳﺰﻭﱄ ‪187 -‬‬

‫ﻭﺃﻋﺠﺒﲏ ﰲ ﻫﺬﺍ ﺍﳌﻘﺎﻡ ﻣﺎ ﻧﻘﻠﻪ ﺍﻷﺳﺘﺎﺫ ﺣﺴﻦ ﻋﺒﺎﺱ ﺯﻛﻲ ﰲ ﺗـﺼﺪﻳﺮﻩ ﻟﻜﺘـﺎﺏ‪ :‬ﻟﻄـﺎﺋﻒ‬
‫ﺍﻻﺷﺎﺭﺍﺕ ﻋﻦ ﻋﻠﻲ – ﻛﺮ‪‬ﻡ ﺍﷲ ﻭﺟﻬﻪ‪ -‬ﻓﻘﺎﻝ‪ :‬ﻭﺍﻹﻣﺎﻡ ﻋﻠﻲ ﻣﻦ ﺍﳌﻠﻬﻤﲔ ﻗﺎﻝ‪" :‬ﺇﻥ ﻫﺎ ﻫﻨﺎ ﻋﻠﻮﻣـﹰﺎ‬
‫ﲨﺔ ﻟﻮ ﻭﺟﺪﺕ ﻟﻪ ﲪﻠﺔ !!! ﻭﻫﺬﺍ ﺍﺑﻦ ﺍﳋﻄﺎﺏ ﻣﻦ ﺍﳌﻠﻬﻤﲔ ﺃﻳﻀﹰﺎ ﻗﺎﻝ ﻓﻴﻪ ﺭﺳﻮﻝ ﺍﷲ‪" :‬ﺇ ﹼﻥ ﻣﻦ ﺃﻣﱵ‬
‫ﻣﻜﻠﻤﲔ ﻭﳏﺪ‪‬ﺛﲔ ﻭﺇ ﹼﻥ ﻋﻤﺮ ﻣﻨﻬﻢ"‪ .354‬ﻗﺎﻝ ﺍﻷﺳﺘﺎﺫ ﺣﺴﻦ ﻋﺒﺎﺱ‪) :‬ﺇﻥ ﺃﻫﻞ ﺍﻟﺘﺤﻘﻴﻖ ﻫﻢ ﺍﻟـﺼﻔﻮﺓ‬
‫ﻭﻫﻢ ﻣﻠﻬﻤﻮﻥ(‪ .‬ﺇﻥ ﻧﻄﻘﻮﺍ‪ ،‬ﻓﻼ ﻳﻨﻄﻘﻮﻥ ﺑﺄﻧﻔﺴﻬﻢ‪ ،‬ﻭﺇﻥ ﺃﺷﺎﺭﻭﺍ ﻓﻤﺤﺮﻙ ﺍﻹﺷﺎﺭﺓ ﻓﻴﻬﻢ ﻣﻮﻻﻫﻢ‪ .‬ﻭﰲ‬
‫ﺗﻌﻘﻴﺐ ﻋﻠﻰ ﺍﻟﺘﻔﺴﲑ ﺍﻹﺷﺎﺭﻱ ﻟﻺﻣﺎﻡ ﺍﻟﻘﺸﲑﻱ ﻳﻘﻮﻝ‪" :‬ﻭﺍﳊﻖ ﺇﻥ ﺗﻠﻚ ﺍﻹﺷﺎﺭﺍﺕ ﻟﻴـﺴﺖ ﻭﻟﻴـﺪﺓ‬
‫ﺩﺭﺍﺳﺔ ﺍﻟﻌﻘﻮﻝ ﻭﺇﳕﺎ ﻫﻲ ﻭﻟﻴﺪﺓ ﺍﻹﳍﺎﻣﺎﺕ ﺑﻌﺪ ﻓﺘﺢ ﻋﻴﻮﻥ ﺍﻟﻘﻠﻮﺏ" ‪.355‬‬
‫ﺇﺫﻥ ﳔﻠﺺ ﻣﻦ ﻛﻞ ﻣﺎ ﺗﻘﺪﻡ ﺃﻥ ﺍﳌﺬﻫﺐ ﺍﻹﺷﺮﺍﻗﻲ ﻫﻮ ﺍﳌﻌﺮﻓﺔ ﺍﻟﱵ ﻳﻨﺸﺪﻫﺎ ﺍﻟﺼﻮﰲ ﻋﻦ ﻃﺮﻳـﻖ‬
‫ﻋﲔ ﺍﻟﻴﻘﲔ ﻭﺣﻖ ﺍﻟﻴﻘﲔ‪ ،‬ﺍﻟﺬﻱ ﻫﻮ ﻧﺘﻴﺠﺔ ﻣﻦ ﻧﺘﺎﺋﺞ ﺍﻟﻌﻤﻞ ﺑﺎﻟﻄﺮﻳﻘﺔ ﺍﻟﱵ ﺩﻋﺎ ﺇﻟﻴﻬﺎ ﻣﻘﺎﻡ ﺍﻹﺣﺴﺎﻥ ﰲ‬
‫ﺣﺪﻳﺚ ﺭﺳﻮﻝ ﺍﷲ –ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻋﻨﺪﻣﺎ ﺳﺌﻞ ﻋﻦ ﺍﻹﺣﺴﺎﻥ ﻓﻘﺎﻝ]ﺃﻥ ﺗﻌﺒﺪ ﺍﷲ ﻛﺄﻧﻚ ﺗﺮﺍﻩ‬
‫ﻓﺈﻥ ﱂ ﺗﻜﻦ ﺗﺮﺍﻩ ﻓﺈﻧﻪ ﻳﺮﺍﻙ[ ‪.356‬‬
‫ﻳﻘﻮﻝ ﺍﺑﻦ ﻋﺮﰊ‪" :‬ﻻ ﺗﺼﺢ ﺍﳌﻌﺮﻓﺔ ﺑﺎﷲ ﻷﺣﺪ ﺣﱴ ﻳﺘﻌﺮ‪‬ﻑ ﺇﻟﻴﻪ‪ ،‬ﻭﻳﻌﺮﻓﻪ ﺑﻈﻬﻮﺭﻩ ﻓﻴﺒـﺼﺮﻩ ﻣـﻦ‬
‫]ﺍﻟﻮﺍﻓﺮ[‬ ‫ﺍﻟﻘﻠﺐ ﻋﲔ ﺍﻟﻴﻘﲔ ﺑﻨﻮﺭ ﺍﻟﻴﻘﲔ"‪.‬‬
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‫ﻟﺬﺍ ﺳﺄﻝ ﺍﳌﻌﺎﻳﻨﺔ ﺍﻟﻜﻠﻴﻢ‬ ‫ﲎ‬
‫ﻒ ﻣﻌ ‪‬‬
‫ﻭﻟﻜ ‪‬ﻦ ﻟﻠﻌﻴﺎ ‪‬ﻥ ﻟﻄﻴ ‪‬‬

‫ﻭﻳﻘﻮﻝ ﺍﺑﻦ ﻋﺮﰊ ﰲ ﻓﺘﻮﺣﺎﺗﻪ‪" :‬ﻓﻤﻦ ﻛﺸﻒ ﺍﻟﺘﻔﺼﻴﻞ ﰲ ﻋﲔ ﺍﻹﲨﺎﻝ ﻋﻠﻤﹰﺎ ﺃﻭ ﻋﻴﻨـﹰﺎ ﺃﻭ ﺣﻘـﹰﺎ‬
‫ﻓﺬﻟﻚ ﺍﻟﺬﻱ ﺃﻋﻄﺎﻩ ﺍﷲ ﺍﳊﻜﻤﺔ ﻭﻓﺼﻞ ﺍﳋﻄﺎﺏ‪ ،‬ﻭﻟﻴﺲ ﺇﻻ ﺍﻟﺮﺳﻞ ﻭﺍﻟﻮﺭﺛﺔ ﺧﺎﺻﺔ‪ ،‬ﻭﺃﻣﺎ ﺍﳊﻜﻤـﺎﺀ‬
‫ﺃﻋﲏ ﺍﻟﻔﻼﺳﻔﺔ ﻓﺈﻥ ﺍﳊﻜﻤﺔ ﻋﻨﺪﻫﻢ ﻋﺎﺭﻳﺔ ﻓﺈ‪‬ﻢ ﻻ ﻳﻌﻠﻤﻮﻥ ﺍﻟﺘﻔﺼﻴﻞ ﰲ ﺍﻹﲨﺎﻝ ﻭﺻﻮﺭﺓ ﺫﻟﻚ ﻛﻤـﺎ‬
‫ﻳﺮﺍﻩ ﺻﺎﺣﺐ ﻫﺬﺍ ﺍﳌﻘﺎﻡ ﺍﻟﺬﻱ ﺃﻋﻄﺎﻩ ﺍﷲ ﺍﳊﻜﻤﺔ ﺍﻟﱵ ﻋﻨﺪﻩ ﻋﻨﺎﻳﺔ ﺇﳍﻴﺔ‪،‬ﻭﻫﻲ ﻋﻨﺪ ﺍﳊﻖ ﺗﻌﻴﲔ ﺍﻷﺭﻭﺍﺡ‬
‫ﺍﳉﺰﺋﻴﺔ ﺍﳌﻨﻔﻮﺧﺔ ﰲ ﺍﻷﺟﺴﺎﻡ ﺍﳌﺴﻮ‪‬ﺍﺓ ﺍﳌﻌﺪﻟﺔ ﻣﻦ ﺍﻟﻄﺒﻴﻌﺔ ﺍﻟﻌﻨﺼﺮﻳﺔ ﻣﻦ ﺍﻟﺮﻭﺡ ﺍﻟﻜﻞ ﺍﳌـﻀﺎﻑ ﺇﻟﻴـﻪ‬
‫ﻭﻟﺬﻟﻚ ﺫﻛﺮ ﺃﻧﻪ ﺧﻠﻘﻬﺎ ﻗﺒﻞ ﺍﻷﺟﺴﺎﻡ ﺃﻱ ﻗ ‪‬ﺪﺭﻫﺎ ﻭﻋﻴﻨﻬﺎ ﻟﻜﻞ ﺟﺴﻢ ﻭﺻﻮﺭﺓ ﺭﻭﺣﻬﺎ ﺍﳌـﺪﺑ‪‬ﺮ ﳍـﺎ‬
‫ﺍﳌﻮﺟﻮﺩ ﺑﺎﻟﻘﻮﺓ ﰲ ﻫﺬﺍ ﺍﻟﺮﻭﺡ ﺍﻟﻜﻞ ﺍﳌﻀﺎﻑ ﺇﻟﻴﻪ ﻓﻴﻈﻬﺮ ﺫﻟﻚ ﰲ ﺍﻟﺘﻔﺼﻴﻞ ﺑﺎﻟﻔﻌﻞ ﻋﻨﺪ ﺍﻟﻨﻔﺦ ﻭﺫﻟﻚ‬
‫ﻫﻮ ﺍﻟﻨﻔﺲ ﺍﻟﺮﲪﺎﱐ ﻟﺼﺎﺣﺐ ﺍﻟﻜﺸﻒ ﻓﲑﻯ ﰲ ﺍﳌﺪﺍﺩ ﺍﻟﺬﻱ ﰲ ﺍﻟﺪﻭﺍﺓ ﲨﻴﻊ ﻣﺎ ﻓﻴﻪ ﻣـﻦ ﺍﳊـﺮﻭﻑ‬
‫ﻭﺍﻟﻜﻠﻤﺎﺕ ﻭﻣﺎ ﻳﺘﻀﻤﻨﻪ ﻣﻦ ﺻﻮﺭ‪.‬‬
‫ﻣﺎ ﻳﺼﻮ‪‬ﺭﻫﺎ ﺍﻟﻜﺎﺗﺐ ﺃﻭ ﺍﻟﺮﺳﺎﻡ‪ .‬ﰒ ﻳﻘﻮﻝ‪ " :‬ﻭﺍﻟﻌﻠﻢ ﺍﻹﳍﻲ ﻫﻮ ﺍﻟﺬﻱ ﻛﺎﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻣﻌﻠﻤ‪‬ـﻪ‬
‫ﺑﺎﻹﳍﺎﻡ ﻭﺍﻹﻟﻘﺎﺀ ﻭﺑﺈﻧﺰﺍﻝ ﺍﻟﺮﻭﺡ ﺍﻷﻣﲔ ﻋﻠﻰ ﻗﻠﺒﻪ‪ ..‬ﻭﻛﺘﺎﺑﻪ ﺍﻟﻔﺘﻮﺣﺎﺕ ﻣﻦ ﻫﺬﺍ ﺍﻟﻨﻤﻂ ﻳﻘﻮﻝ‪" :‬ﻓﻮﺍﷲ‬
‫‪ - 354‬ﺇﲢﺎﻑ ‪ 259: 7‬ﻭﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﻛﺘﺎﺏ ﺍﳌﻨﺎﻗﺐ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ‪،‬ﻭﻣﺴﻠﻢ ﰲ ﺻـﺤﻴﺤﺔ ﰲ ﻛﺘـﺎﺏ‬
‫ﻓﻀﺎﺋﻞ ﺍﻟﺼﺤﺎﺑﺔ‬
‫‪ - 355‬ﻣﻘﺪﻣﺔ ﻟﻄﺎﺋﻒ ﺍﻹﺷﺎﺭﺍﺕ‪ ،‬ﻟﻺﻣﺎﻡ ﺍﻟﻘﺸﲑﻱ‪ ،‬ﻭﺍﳌﻘﺪﻡ ﺍﻷﺳﺘﺎﺫ‪:‬ﺣﺴﻦ ﻋﺒﺎﺱ ﺯﻛﻲ‪،‬ﺩﺍﺭ ﺍﻟﻜﺎﺗﺐ ﺍﻟﻌـﺮﰊ‪-‬‬
‫ﺍﻟﻘﺎﻫﺮﺓ‪ -‬ﺍ‪‬ﻠﺪ ﺍﻷﻭﻝ‪ ،‬ﺹ‪.17:‬‬
‫‪ - 356‬ﺭﻭﺍﻩ ﺍﳋﻤﺴﺔ‪،‬ﺍﻟﺘﺎﺝ ﺍﳉﺎﻣﻊ ﻟﻸﺻﻮﻝ‪،‬ﺟـ‪،1‬ﻛﺘﺎﺏ ﺍﻹﺳﻼﻡ ﻭﺍﻹﳝﺎﻥ‪،‬ﺹ‪.14:‬‬
‫‪ - 357‬ﺍﳌﻌﺠﻢ ﺍﻟﺼﻮﰲ‪ ،‬ﺩ‪ .‬ﺳﻌﺎﺩ ﺍﳊﻜﻴﻢ‪ ،‬ﺹ‪.125 :‬‬
 ‫‪ISoIT‬‬ ‫‪- 188‬‬

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

‫‪ - 358‬ﺍﻟﻔﺘﻮﺣﺎﺕ ﺍﳌﻜﻴﺔ‪ ،‬ﺍﺑﻦ ﻋﺮﰊ‪ ،‬ﺝ‪ ،3‬ﺹ‪.456:‬‬

‫‪ - 359‬ﺇﲢﺎﻑ ‪،76 :1 ،327 : 9‬ﻣﻨﺜﻮﺭ ‪.83 : 3‬‬
‫‪ - 360‬ﺷﺮﺡ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﻘﺸﲑﻳﺔ‪ ،‬ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺯﻛﺮﻳﺎ ﺍﻷﻧﺼﺎﺭﻱ )‪1290‬ﻫـ(‪ ،‬ﺝ‪ ،3‬ﺍﻟﻨﺎﺷـﺮ‪ :‬ﻋﺒـﺪ ﺍﻟﻮﻛﻴـﻞ‬
‫ﺍﻟﺪﺭﻭﰊ‪ ،‬ﻭﻳﺎﺳﲔ ﻋﺮﻓﺔ‪ ،‬ﺩﻣﺸﻖ‪ .‬ﺹ‪ 74:‬ﺑﺘﺼﺮﻑ‪.‬‬
‫‪ - 361‬ﺃﺻﻮﻝ ﺍﻟﻔﻠﺴﻔﺔ ﺍﻹﺷﺮﺍﻗﻴﺔ‪ ،‬ﺩ‪ .‬ﳏﻤﺪ ﺃﺑﻮ ﺭﻳﺎﻥ‪ ،‬ﺹ ‪ .75‬ﺑﺘﺼﺮﻑ ﻭﺍﺧﺘﺼﺎﺭ‬
‫‪ - 362‬ﻧﻔﺲ ﺍﳌﺼﺪﺭ‪ ،‬ﺹ ‪.303‬‬
‫‪ - 363‬ﺗﺄﻭﻳﻞ ﺍﻟﺸﻌﺮ ﻭﻓﻠﺴﻔﺔ ﺍﻟﺼﻮﻓﻴﺔ‪ ،‬ﺃﻣﲔ ﻳﻮﺳﻒ ﻋﻮﺩﺓ‪ .‬ﺹ‪.58 :‬‬
‫‪ - 364‬ﻧﺸﺄﺓ ﺍﻟﻔﻠﺴﻔﺔ ﺍﻟﺼﻮﻓﻴﺔ ﺩ‪ .‬ﻋﺮﻓﺎﻥ ﻋﺒﺪ ﺍ‪‬ﻴﺪ‪ ،‬ﺹ‪.233 :‬‬
‫ﺭﺿﻮﺍﻥ ﳏﻤﺪ ﺳﻌﻴﺪ ﺍﻳﺰﻭﱄ ‪189 -‬‬

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

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

‫‪ - 365‬ﺍﳌﺸﺎﺋﻴﺔ ﻫﻲ ﺍﻟﻔﻠﺴﻔﺔ ﺍﻟﱵ ﺗﻘﻮﻡ ﻋﻠﻰ ﺍﻟﺒﺤﺚ ﺍ‪‬ﺮﺩ ﻭﺍﻟﺘﻔﻜﲑ ﺍﻟﻨﻈﺮﻱ‪.‬‬

‫‪ - 366‬ﺍﻧﻄﺮ ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪،‬ﻣﺎﺩﺓ ‪:‬ﺣﺐ‪،‬ﺹ‪-29:‬ﺍ‪‬ﻠﺪ ﺍﻻﻭﻝ‬
‫‪ - 367‬ﺭﺍﺟﻊ ﺍﳌﻌﺠﻢ ﺍﻟﺼﻮﰲ‪ ،‬ﺩ‪.‬ﺳﻌﺎﺩ ﺍﳊﻜﻴﻢ‪ ،‬ﺹ‪.301 :‬‬
‫‪ - 368‬ﻣﻌﺮﺍﺝ ﺍﻟﺘﺸﻮﻑ ﺇﱃ ﺣﻘﺎﺋﻖ ﺍﻟﺘﺼﻮﻑ‪ ،‬ﺍﲪﺪ ﺑﻦ ﻋﺠﻴﺒﺔ‪ ،‬ﺹ‪.9:‬‬
 ‫‪ISoIT‬‬ ‫‪- 190‬‬

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

‫‪ - 369‬ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺹ‪.9:‬‬
‫‪ - 370‬ﺍﻟﻠﻤﻊ‪،‬ﺃﺑﻮﻧﺼﺮ ﺍﻟﺴﺮﺍﺝ ﺍﻟﻄﻮﺳﻲ‪،‬ﺣﻘﻘﻪ ﻭﻗﺪﻡ ﻟﻪ ﻭﺧﺮﺝ ﺃﺣﺎﺩﻳﺜﻪ ﺩ‪-‬ﻋﺒﺪ ﺍﳊﻠـﻴﻢ ﳏﻤﻮﺩ‪،‬ﻭﻃـﻪ ﻋﺒـﺪﺍﻟﺒﺎﻗﻲ‬
‫ﺳﺮﻭﺭ‪-‬ﺩﺍﺭ ﺍﻟﻜﻨﺐ ﺍﳊﺪﻳﺜﺔ ﲟﺼﺮ‪1380‬ﻫﺠﺮﻳﺔ‪،‬ﺹ‪.88-86 :‬‬
‫ﺭﺿﻮﺍﻥ ﳏﻤﺪ ﺳﻌﻴﺪ ﺍﻳﺰﻭﱄ ‪191 -‬‬

‫ﺃﻣﺎ ﻋﻨﺪ ﺍﺑﻦ ﻋﺮﰊ ﻓﺎﶈﺒﺔ‪:‬‬

‫"ﻣﻘﺎﻡ ﺇﳍﻲ ﻭﺻﻒ ﺍﳊ ‪‬ﻖ ﺗﻌﺎﱃ ﺑﻪ ﻧﻔﺴﻪ ﻭﺗﺴﻤﻰ ﺑﺎﻟﻮﺩﻭﺩ" ﻭﺍﳊﺐ ﻋﻨﺪ ﺍﻟﺸﻴﺦ ﺍﻷﻛـﱪ ﺳـﺒﺐ‬
‫ﺖ ﺃﻥ ﺃﻋﺮﻑ ﻓﺨﻠﻘﺖ ﺍﳋﻠـﻖ ﻭﺗﻌﺮﻓـﺖ ﺍﻟـﻴﻬﻢ‬ ‫ﻭﺟﻮﺩ ﺍﻟﻌﺎﱂ ﻟﻘﻮﻟﻪ‪" :‬ﻛﻨﺖ ﻛﱰﹰﺍ ﱂ ﺃﻋﺮﻑ ﻓﺎﺣﺒﺒ ‪‬‬
‫ﻓﻌﺮﻓﻮﱐ"‪ .371‬ﻭﺇﻻ ﻓﺎﳊﺐ ﻻ ﻳﺘﻌﻠﻖ ﺍﻻ ﲟﻌﺪﻭﻡ ﻳﺼﺢ ﻭﺟﻮﺩﻩ ﻭﻫﻮ ﻏﲑ ﻣﻮﺟﻮﺩ ﰲ ﺍﳊﺎﻝ‪ ،‬ﻭﺍﻟﻌﺎﱂ‬
‫ﳏﺪﺙ ﻭﺍﷲ ﻛﺎﻥ ﻭﻻ ﺷﻲﺀ ﻣﻌﻪ‪ ،‬ﻓﻜﺎﻥ ﺍﳊﺐ ﺃﺻﻞ ﺳﺒﺐ ﻭﺟﻮﺩ ﺍﻟﻌﺎﱂ‪ ،‬ﻭﺍﻟﺴﻤﺎﻉ ﺳﺒﺐ ﻛﻮﻧـﻪ‪...‬‬
‫ﻓﺎﶈﺒ‪‬ﺔ ﻣﻘﺎﻣﻬﺎ ﺷﺮﻳﻒ ﻭﻫﻲ ﺍﺻﻞ ﺍﻟﻮﺟﻮﺩ‪.‬‬
‫ﻭﻋﻠﻰ ﺍﳊﺐ ﺟﺒﻠﻨﺎ‬ ‫ﻭﻋﻦ ﺍﳊﺐ ﺻﺪﺭﻧﺎ‬
‫ﻭﳍﺬﺍ ﻗﺪ ﻗﺒﻠﻨــﺎ ‪372‬‬ ‫ﻓﻠﺬﺍ ﺟﺌﻨـﺎﻩ ﻗﺼﺪﺍ‬
‫ﻭﺍﻟﻜﺎﺷﺎﱐ )ﺕ‪730:‬ﻫـ(‪ :‬ﻳﻌﺮﻑ ﺍﶈﺒ‪‬ﺔ ﺑﺄ‪‬ﺎ‪" :‬ﺁﻳـﺔ ﺍﻻﺧﺘـﺼﺎﺹ‪ ،‬ﻭﻧﺘﻴﺠـﺔ ﺍﻻﺻـﻄﻔﺎﺀ‪،‬‬
‫ﺤﺒ‪‬ﻮ‪‬ﻧﻪ‪ :54) ( ‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ(‪.‬ﻓﻴﺨﻠﺼ‪‬ﻪ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﺯﻳـﻎ‬ ‫ﻭﺍﻻﺧﻼﺹ" ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ):‬ﻳ ‪‬‬
‫ﺤﺒ‪ ‬ﻬ ‪‬ﻢ ‪‬ﻭ‪‬ﻳ ‪‬‬
‫ﺍﻟﺒﺼﺮ ﻭﺍﻟﺘﻠﻔﺖ ﰲ ﺍﻟﻨﻈﺮ ‪373‬ﻭﺍﶈﺒﺔ ﺍﻟﺼﻮﻓﻴﺔ ﺗﻮﺻﻞ ﺍﶈﺐ ﺍﱃ ﺩﺭﺟﺔ ﺍﻟﻔﻨﺎﺀ ﰲ ﺍﶈﺒﻮﺏ‪".‬ﻓﻤـﺎ ﺇﻥ‬
‫ﺐ ﺳـﻠﻄﺎﻥ ﺑـﻪ ﳛﻜـﻢ‬ ‫ﺗﺘﻌﻠﻖ ﺍﻻﺭﺍﺩﺓ ﲟﺤﺒﻮﺏ ﺣﱴ ﺗﻈﻬﺮ ﻋﻠﻰ ﺍﶈﺐ ﺃﺣﻜﺎﻡ ﺍﳊﺐ‪ ،‬ﺇ ﹾﺫ ﺃﻥ ﻟﻠﺤ ‪‬‬
‫ﻭﻳﺘﺤﻜﻢ" ﻳﻘﻮﻝ ﺍﺑﻦ ﻋﺮﰊ )ﺇ ﹼﻥ ﻛﻞ ﺣﺐ ﳛﻜﻢ ﻋﻠﻰ ﺻﺎﺣﺒﻪ ﲝﻴﺚ ﺃﻥ ﻳﺼﻤ‪‬ﻪ ﻋﻦ ﻛﻞ ﻣـﺴﻤﻮﻉ‬
‫ﺳﻮﻯ ﻣﺎ ﻳﺴﻤﻊ ﻣﻦ ﻛﻼﻡ ﳏﺒﻮﺑﻪ‪ ...‬ﻭﻳﻌﻤﻴﻪ ﻋﻦ ﻛﻞ ﻣﻨﻈﻮﺭ ﺳﻮﻯ ﻭﺟﻪ ﳏﺒﻮﺑﻪ‪ ،‬ﻭﳜﺮﺳﻪ ﻋﻦ ﻛـﻞ‬
‫ﺐ ﳏﺒﻮﺑﻪ‪ ،‬ﻭﻳﺮﻣﻲ ﻗﻔﻠﻪ ﻋﻠـﻰ‬
‫ﻛﻼﻡ ﺍﻻ ﻋﻦ ﺫﻛﺮ ﳏﺒﻮﺑﻪ‪ ...‬ﻭﳜﺘﻢ ﻋﻠﻰ ﻗﻠﺒﻪ ﻓﻼ ﻳﺪﺧﻞ ﻓﻴﻪ ﺳﻮﻯ ﺣ ‪‬‬
‫ﺧﺰﺍﻧﺔ ﺧﻴﺎﻟﻪ‪ ،‬ﻓﻼ ﻳﺘﺨﻴﻞ ﺳﻮﻯ ﺻﻮﺭﺓ ﳏﺒﻮﺑﻪ‪ ...‬ﻓﻴﻪ ﻳﺴﻤﻊ ﻭﻟﻪ ﻳﺴﻤﻊ ﻭﺑﻪ ﻳﺒﺼﺮ ﻭﻟﻪ ﻳﺒـﺼﺮ ﻭﺑـﻪ‬
‫ﻼ ﻳﻌﻘﻞ ﺑﻪ ﻋﻦ ﻏﲑ ﳏﺒﻮﺑﻪ ﺃﻭ ﺗﻌﻘﻼ ﻓﻠﻴﺲ ﲝـﺐ‬ ‫ﻳﺘﻜﻠﻢ ﻭﻟﻪ ﻳﺘﻜﻠﻢ‪ ،‬ﻭﻛﻞ ﺣﺐ ﻳﺒﻘﻰ ﰲ ﺍﶈﺐ ﻋﻘ ﹰ‬
‫ﺧﺎﻟﺺ ‪.374‬‬
‫ﻫﺬﺍ ﻫﻮ ﺍﳊﺐ ﻭﻫﺬﺍ ﺣﻜﻢ ﺍﳊﺐ‪ ،‬ﺍﻻﺳﺘﻬﻼﻙ ﺑﺎﻟﻜﻠﻴﺔ ﻓﻬﻮ‪" :‬ﺣﺐ ﺍﻟﺬﺍﺕ ﻟﻠﺬﺍﺕ ﰲ ﺍﳊـﻀﺮﺓ‬
‫ﺍﻷﺣﺪﻳﺔ ﺑﻔﻨﺎﺀ ﺭﺳﻢ ﺍﳊﺪﻭﺙ ﰲ ﻋﲔ ﺍﻷﺯﻟﻴﺔ‪375‬ﻳﻘﻮﻝ ﺍﻟﺸﺎﻏﻮﺭﻱ ﻣﺼﻮﺭﹰﺍ ﻓﻨﺎﺀﻩ ﰲ ﺍﶈﺒﻮﺏ‪.376:‬‬
‫ﻣﺬ ﺑﺪﺍ ﻣﻦ ﻏﲑ ﺇﻳ ‪‬ﻦ‬ ‫ﲨﻠﱵ ﺍﻓﻨﺘﻬﺎ ﺷﻬﺒ ‪‬ﻪ‬
‫ﻭﺍﺣﺪﹰﺍ ﰲ ﺣﻀﺮﺗﲔ‬ ‫ﻭﻏﺪﺍ ﺑﻌﺪﻱ ﻭﻗﺮﺑ ‪‬ﻪ‬
‫‪ - 371‬ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﻪ ﻟﻴﺲ ﻣﻦ ﻛﻼﻡ ﺍﻟﻨﱯ –ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ – ﻭﻻ ﻳﻌﺮﻑ ﻟﻪ ﺳﻨﺪ ﺻﺤﻴﺢ ﻭﻻ ﺿﻌﻴﻒ‪.‬ﻭﺗﺒﻌﻪ‬
‫ﻣﻦ‬ ‫ﺍﻟﺰﺭﻛﺸﻲ ﻭﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺍﻵﱄ ﻭﺍﻟﺴﻴﻮﻃﻲ ﻭﻏﲑﻫﻢ‪ .‬ﻭﻗﺎﻝ ﺍﻟﻘﺎﺭﻱ ﻭﻟﻜﻦ ﻣﻌﻨﺎﻩ ﺻﺤﻴﺢ ﻣﺴﺘﻔﺎﺩ‬
‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪/‬ﻭﻣﺎ ﺧﻠﻘﺖ ﺍﳉﻦ ﻭﺍﻷﻧﺲ ﺇﻻ ﻟﻴﻌﺒﺪﻭﻥ”ﺃﻱ ﻟﻴﻌﺮﻓﻮﱐ‪ ،‬ﻛﻤﺎ ﻓﺴﺮﻩ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨـﻬﻤﺎ ﻭﻫـﻮ‬
‫ﻭﺍﻗﻊ ﻛﺜﲑﺍ ﰲ ﻛﻼﻡ ﺍﻟﺼﻮﻓﻴﺔ‪،‬ﻭﺍﻋﺘﻤﺪﻭﻩ ﻭﺑﻨﻮﺍ ﻋﻠﻴﻪ ﺃﺻﻮﻻ ﳍﻢ )ﻛﺸﻒ ﺍﳋﻔﺎﺀ ﺟـ ‪ 2‬ﺹ‪.(173 :‬‬
‫‪ - 372‬ﺍﳊﺐ ﻭﺍﶈﺒ‪‬ﺔ ﺍﻻﳍﻴﺔ ﻣﻦ ﻛﻼﻡ ﺍﻟﺸﻴﺦ ﺍﻻﻛﱪ ‪ -‬ﲨﻊ ﻭﺗﺄﻟﻴﻒ ﳏﻤﻮﺩ ﳏﻤﻮﺩ ﺍﻟﻐﺮﺍﺏ ﺹ‪.12-11 :‬ﻭ ﻣﻌﺠﻢ‬
‫ﺍﺻﻄﻼﺣﺎﺕ ﺍﻟﺼﻮﻓﻴﺔ‪ /‬ﺍﻟﻜﺎﺷﺎﱐ ﺹ‪.307 :‬‬
‫‪ - 373‬ﺍﳊﺐ ﺍﻻﳍﻲ ﻭﺍﳊﺐ ﺍﻻﻧﺴﺎﱐ ﻋﻨﺪ ﺍﺑﻦ ﻋﺮﰊ‪ ،‬ﲝﺚ ﻟﻠﺪﻛﺘﻮﺭﺓ ﺳﻌﺎﺩ ﺍﳊﻜﻴﻢ ﻗﺪﻡ ﰲ ﻣﻌﻬﺪ ﺍﻟﻌﺎﱂ ﺍﻟﻌـﺮﰊ‪-‬‬
‫ﺑﺎﺭﻳﺲ‪.1993-‬‬
‫‪ - 374‬ﺍﳌﺮﺟﻊ ﺳﺎﺑﻖ‪.‬‬
‫‪ - 375‬ﻣﻌﺠﻢ ﺍﺻﻄﻼﺣﺎﺕ ﺍﻟﺼﻮﻓﻴﺔ‪ /‬ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﺍﻟﻜﺎﺷﺎﱐ ﺹ‪.308 :‬‬
‫‪ - 376‬ﺩﻳﻮﺍﻥ ﺍﳊﺪﺍﺋﻖ ﺍﻟﻨﺪﻳﺔ ﰲ ﺍﻟﻨﺴﻤﺎﺕ ﺍﻟﺮﻭﺣﻴﺔ‪,‬ﺍﻟﻌﺎﺭﻑ ﺑﺎﷲ‪،‬ﻋﺒﺪ ﺍﳊﻤﻦ ﺍﻟﺸﺎﻏﻮﺭﻱ ﺹ‪.108 :‬‬
 ‫‪ISoIT‬‬ ‫‪- 192‬‬

‫ﲔ ﻟﻌﻴـﻦ‬ ‫ﺖ ‪‬ﻋ ‪‬‬ ‫ﻭﺭ‪‬ﻧ ‪‬‬ ‫ﻭﺑ ‪‬ﺪﻧ‪‬ﻲ ﺳﺎﻍ ﺷ‪‬ﺮﺑﻪ‬

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

‫‪ - 377‬ﺷﺮﺡ ﺩﻳﻮﺍﻥ‪ ،‬ﺑﻦ ﺍﻟﻔﺎﺭﺽ‪ ،‬ﺍﻟﻨﺎﺑﻠﺴﻲ‪ ،‬ﺟـ‪ ،1‬ﺹ‪.61 :‬‬

‫‪ - 378‬ﺍﻟﺴﻠﺒﻖ ﺹ‪60‬‬
‫‪ - 379‬ﺫﺧﺎﺋﺮ ﺍﻷﻋﻼﻕ ﰲ ﺷﺮﺡ ﺗﺮﲨﺎﻥ ﺍﻷﺷﻮﺍﻕ ‪-‬ﳏﻲ ﺍﻟﺪﻳﻦ ﺑﻦ ﻋﺮﰊ‪ -‬ﺑﲑﻭﺕ‪ ،1312 .‬ﺹ‪.4،5‬‬
‫ﺭﺿﻮﺍﻥ ﳏﻤﺪ ﺳﻌﻴﺪ ﺍﻳﺰﻭﱄ ‪193 -‬‬

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

‫‪ - 380‬ﺍﻟﺮﻣﺰ ﺍﻟﺸﻌﺮﻱ ﻋﻨﺪ ﺍﻟﺼﻮﻓﻴﺔ‪ ،‬ﺹ‪175:‬‬

‫‪ - 381‬ﺍﺑﻦ ﺍﻟﻔﺎﺭﺽ ﺷﺎﻋﺮ ﺍﳊﺐ ﺍﻹﳍﻲ‪،‬ﻳﻮﺳﻒ ﺳﺎﻣﻲ ﺍﻟﻴﻮﺳﻒ‪.‬ﺹ‪52:‬‬
 ‫‪ISoIT‬‬ ‫‪- 194‬‬

‫ﺍﻟﻌﺮﻓﺎﻧﻴﺔ ‪,‬ﻭﺍﳊﺐ ﰲ ﻣﻈﻬﺮﻳﻪ ﺍﻹﳍﻲ ﻭﺍﻹﻧﺴﺎﱐ ‪,‬ﻣﻦ ﺣﻴﺚ ﻣﺎ ﻳﺘـﻀﺎﻳﻔﺎﻥ‪،‬ﻭﳛﻴﻞ ﻛـﻞ ﻣﻨـﻬﻤﺎ ﺇﱃ‬
‫‪383‬‬
‫ﺍﻵﺧﺮ"‪ 382.‬ﻳﻘﻮﻝ ﺍﻟﻨﺎﺑﻠﺴﻲ‪:‬‬
‫ﻭﺧﻔﻲ ﺳﺮﻙ ﰲ ﺍﻟﻌﻮﺍﱂ ﻗﺪ ﻓﺸﺎ‬ ‫ﳌﱴ ﲤﻮﻩ ﺑﺎﳌﻬﺎﺓ ﻭﺑﺎﻟﺮﺷﺎ‬
‫ﻳﺎ ﻋﺎﺫﻟﻮﻥ ﻓﻌﺸﻘﻪ ﻣﻸ ﺍﳊﺸﺎ‬ ‫ﺻﺮﺡ ﲟﺎ ‪‬ﻮﻯ ﻭﻗﻞ ﻫﻮ ﻣﺎ ﺗﺮﻭﺍ‬
‫ﺑﺎﻟﺒﺪﺭ ﺃﻭ ﻏﺼﻦ ﺍﻷﺭﺍﻛﺔ ﻛﻴﻒ ﺷﺎ‬ ‫ﻫﻮ ﻇﺎﻫﺮ ﻭﺍﻥ ﺍﺧﺘﻔﻰ ﺑﺎﻟﺸﻤﺲ ﺃﻭ‬
‫ﻭﻣﻐﻴﺒﻪ ﺍﻷﻭﻫﺎﻡ ﻣﻈﻠﻤﺔ ﺍﻟﻐﺸﺎ‬ ‫ﻗﻤﺮ ﻭﻣﻄﻠﻌﻪ ﺍﻟﻘﻠﻮﺏ ﲢﻘﻘﺎ‬
‫ﳌﺎ ﲡﻠﻰ ﺑﺎﳉﻤﺎﻝ ﻓﺄﺩﻫﺸﺎ‬ ‫ﺷﻐﻔﺖ ﺑﻪ ﻛﻞ ﺍﻟﻌﻘﻮﻝ ﻭﻣﺎ ﺩﺭﺕ‬
‫ﻭﻏﺮﺍﻡ ﻫﺬﺍ ﺑﺎﳌﻠﻴﺢ ﺇﺫﺍ ﻣﺸﻰ‬ ‫ﻓﻐﺮﺍﻡ ﻫﺬﺍ ﺑﺎﻟﻐﻮﻳﺮ ﻭﻟﻌﻠﻊ‬
‫ﻭﺍﺳﺘﺄﻧﺲ ﺍﻟﻘﻠﺐ ﺍﻟﺬﻱ ﻗﺪ ﺃﻭﺣﺸﺎ‬ ‫ﻓﺈﺫﺍ ﺍﻫﺘﺪﻭﺍ ﻋﺮﻓﻮﺍ ﻣﻦ ﺷﻐﻔﻮﺍ ﺑﻪ‬
‫ﻭﺍﻟﺼﺒﺢ ﺃﺳﻔﺮ ﻭﺍﻧﻘﻀﻰ ﻭﻗﺖ ﺍﻟﻌﺸﺎ‬ ‫ﻭﺳﺘﺎﺋﺮ ﺍﻷﻭﻫﺎﻡ ﻋﻨﻪ ﲢﻮﻟﺖ‬
‫ﺣﺎﻻ ﻭﻗﺎﻻ ﻻ ﳕﻴﻞ ﺍﱃ ﺍﻟﺮﺷﺎ‬ ‫ﳓﻦ ﺍﻟﻌﺼﺎﺑﺔ ﻣﻦ ﺷﺮﻳﻌﺔ ﺃﲪﺪ‬

‫ﻭﺍﺿﺢ ﻣﻦ ﺧﻼﻝ ﻫﺬﻩ ﺍﻷﺑﻴﺎﺕ ﺃ ﹼﻥ ﺍﳉﻤﺎﻝ ﺍﳌﻄﻠﻖ ﻗﺪ ﲡﻠﻰ ﰲ ﺍﻷﻋﻴﺎﻥ ﺍﳉﻤﻴﻠﺔ‪،‬ﻭﻣﻬﻤﺎ ﻇﻬـﺮ ﰲ‬
‫ﻛﻼﻣﻬﻢ ﳑﺎ ﻳﻮﺣﻲ ﺑﺎﳊﺐ ﺍﻟﺪﻧﻴﻮﻱ ﻓﻤﻘﺼﺪﻫﻢ ﺍﳉﻤﺎﻝ ﺍﳌﻄﻠﻖ‪،‬ﻷ‪‬ﻢ ﻻ ﳝﻴﻠﻮﻥ ﺇﱃ ﺍﳉﻤﺎﻝ ﺍﻟﻈـﺎﻫﺮ‬
‫ﻭﺍﻟﺮﺷﺎ ﺍﻷﻫﻴﻔﺎ ﻛﻤﺎ ﺻﺮﺡ ﺑﺬﻟﻚ ﺍﻟﻨﺎﺑﻠﺴﻲ ﻭﻟﻜﻦ ﺷﻌﺮﺍﺀ ﺍﻟﺼﻮﻓﻴﺔ ﺗﺄﺛﺮﻭﺍ ﺑﺸﻌﺮﺍﺀ ﺍﻟﻐـﺰﻝ ﺍﻟﻌـﺬﺭﻱ‬
‫ﻭﺍﻟﺼﺮﻳﺢ ﻭﺫﻟﻚ ﳌﺸﺎﺭﻛﺔ ﺍﻟﻔﺮﻳﻘﲔ ﺑﺎﳌﺸﺎﻋﺮ ﺍﻟﻮﺟﺪﺍﻧﻴﺔ ﻓﺠﻨﻮﻥ ﻗﻴﺲ ﺍﺑﻦ ﺍﳌﻠﻮﺡ ﻫﻮ ﺍﺳﺘﻐﺮﺍﻕ ﻗﻴﺲ ﰲ‬
‫ﻋﺎﻃﻔﺘﻪ‪،‬ﻭﻃﻐﻴﺎﻥ ﻫﺬﻩ ﺍﻟﻌﺎﻃﻔﺔ ﻋﻠﻰ ﺟﻮﺍﻧﺐ ﺷﺨﺼﻴﺘﻪ‪،‬ﻫﻮ ﻣﺎ ﻳﺼﻴﺐ ﺍﻟﺼﻮﰲ ﰲ ﺍﺳﺘﻐﺮﺍﻗﻪ ﰲ ﺣﺒـﻪ‬
‫ﷲ ﺗﻌﺎﱃ‪،‬ﺃﱂ ﻳﻘﻞ ﺍ‪‬ﻨﻮﻥ "ﺃﻧﺎ ﻟﻴﻠﻰ ﻛﻤﺎ ﻗﺎﻝ ﺍﳊﻼﺝ‪ :‬ﺃﻧﺎ ﺍﳊﻖ ﻭﻫﻮ ﰲ ﺣﺎﻝ ﻓﻨﺎﺋﻪ ﻭﺷﻬﻮﺩﻩ ﻟﻮﺍﺟـﺐ‬
‫ﺍﻟﻮﺟﻮﺩ"‪ 384‬ﻛﻤﺎ ﺗﺮﻓﻊ ﺍﻟﺼﻮﻓﻴﺔ ﻋﻦ ﺍﻻﺗﺼﺎﻝ ﺑﻜﺎﺋﻦ ﺍﺛﻮﻱ ﻣﺎ ﻋﺪﺍ ﺍﻣﺮﺃﺓ ﺩﻧﻴﻮﻳـﺔ ﳏـﺪﺩﺓ ﺍﳍﻮﻳـﺔ‬
‫ﻭﺍﻟﺸﺨﺼﻴﺔ ﻓﻘﺪ ﺑﻠﻐﻮﺍ ﺇﱃ ﺿﺮﺏ ﻣﻦ ﺍﳍﻲ ﺍﳌﻄﻠﻘﺔ ﺍﻟﱵ ﺗﺸﻤﻞ ﺍﳌﺮﺃﺓ ﻭﺗﺘﺠﺎﻭﺯﻫﺎ ﰲ ﺁﻥ ﻭﺍﺣﺪ ﺣـﱴ‬
‫ﻟﻜﺄ‪‬ﻢ ﻣﻨﻬﻜﻮﻥ ﲟﺎﻫﻴﺔ ﺍﻟﻮﺟﻮﺩ ﺃﻭ ‪‬ﻮﻳﺔ ﲡﺮﻳﺪﻳﺔ ﺗﺘﺮﺍﺀﻯ ﻟﻠﺒﺼﲑﺓ ﻭﻻ ﺗﺮﻯ ﺑﺎﻟﺒﺼﺮ‪.‬‬
‫ﻭﻟﻜﻦ ﺍﻟﻌﺎﺷﻖ ﺍﻟﻌﺬﺭﻱ ﻳﻌﻤﺪ ﺇﱃ ﺍﻟﺘﻮﻟﻪ ‪‬ﺬﻩ ﺍﳌﺮﺃﺓ ﺑﺎﻟﺬﺍﺕ‪ ،‬ﻓﻘﻴﺲ ﻳﻌﺸﻖ ﻟﻴﻠﻰ‪ ،‬ﻭﻗﻴﺲ ﻳﻌـﺸﻖ‬
‫ﻟﺒﲎ‪،‬ﻭﻛﺜﲑ ﻳﻌﺸﻖ ﻋﺰﺓ ؛ ﻭﻟﻜﻦ ﻟﻴﻠﻰ ﺗﺒﻘﻰ ﳎﺮﺩ ﺍﻣﺮﺃﺓ ﺗﻘﺒﻞ ﺍﻟﺸﺨﻮﺹ ﻭﺍﻟﺘﺠﺴﻴﺪ ﻭﺍﳌﺜﻮﻝ ؛ﺃﻣﺎ ﺍﻟﺸﺎﻋﺮ‬
‫ﺍﻟﺼﻮﰲ ﺟﻌﻞ ﻣﻦ ﻟﻴﻠﻰ ﺍﲰﺎ ﻟﻠﻜﻠﻴﺔ ‪,‬ﺃﻭ ﻟﺴﺮ ﺍﻟﻜﻴﻨﻮﻧﺔ ﺍﳌﺼﻮﻥ ﻋﻦ ﺍﻷﺑﺼﺎﺭ ؛ﻛﻤﺎ ﺍﻧﻪ ﻗﺪ ﻭﺣ‪‬ﺪ ﲨﻴـﻊ‬
‫ﺍﳌﻌﺸﻮﻗﺎﺕ ﰲ ﺍﻣﺮﺃﺓ ﻭﺍﺣﺪﺓ ﻻ ﻭﺟﻮﺩ ﳍﺎ ﻋﻠﻰ ﺃﻱ ﳓﻮ ﻋﻴﲏ ﻣﻔﺮﺩ‪،‬ﰒ ﺩﻣﺞ ﻫﺬﻩ ﺍﳌﻌﺸﻮﻗﺔ ﺍﻟﺘﺠﺮﻳﺪﻳـﺔ‬
‫ﺍﳊﻴﺔ ﰲ ﺣﻘﻴﻘﺔ ﲡﺮﻳﺪﻳﺔ ﺍﺧﺮﻯ‪،‬ﻓﻜﺎﻥ ﺍﻟﻌﺸﻖ ﺍﻟﺼﻮﰲ ﳎﺮﺩ ﺣﻨﲔ ﻧﺒﻴﻞ ﺇﱃ ﺍﳌﻄﻠﻖ‪،‬ﻭﺍﻟﻔﺮﻕ ﺍﳊـﺎﻛﻢ‬

‫‪ - 382‬ﺍﻟﺮﻣﺰ ﺍﻟﺸﻌﺮﻱ ﻋﻨﺪ ﺍﻟﺼﻮﻓﻴﺔ‪ ،‬ﺹ‪255:‬‬

‫‪ - 383‬ﺩﻳﻮﺍﻥ ﺍﳊﻘﺎﺋﻖ ﻭﳎﻤﻮﻉ ﺍﻟﺮﻗﺎﺋﻖ‪ ,‬ﺍﻟﻌﺎﺭﻑ ﺑﺎﷲ ﻋﺒﺪ ﺍﻟﻐﲏ ﺍﻟﻨﺎﺑﻠﺴﻲ‪.‬ﺹ‪275-274:‬‬
‫‪ - 384‬ﺷﻌﺮ ﻋﻤﺮ ﺑﻦ ﺍﻟﻔﺎﺭﺽ‪ ,‬ﻋﺎﻃﻒ ﺟﻮﺩﻩ ﻧﺼﺮ‪.‬ﺹ‪118:‬‬
‫ﺭﺿﻮﺍﻥ ﳏﻤﺪ ﺳﻌﻴﺪ ﺍﻳﺰﻭﱄ ‪195 -‬‬

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

‫‪ - 385‬ﺍﺑﻦ ﺍﻟﻔﺎﺭﺽ ﺷﺎﻋﺮ ﺍﳊﺐ ﺍﻹﳍﻲ‪ ،‬ﻳﻮﺳﻒ ﺳﺎﻣﻲ ﺍﻟﻴﻮﺳﻒ‪.‬ﺹ‪56:‬‬

‫‪ 386‬ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ‪ ،‬ﺍﻟﻐﺰﺍﱄ‪ ،‬ﺝ‪.5‬ﺹ‪183:‬‬
 ‫‪ISoIT‬‬ ‫‪- 196‬‬

‫ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺍﻟﺸﺎﻋﺮ ﻗﺪ ﺍﺣﺬ ﻳﻘﺮﺭ ﺣﻘﺎﺋﻖ ﻋﻘﺎﺋﺪ ﺑﻠﻐﺔ ﲡﺮﻳﺪﻳﺔ ﺧﺎﻟﻴﺔ ﻣﻦ ﺍﻟﻌﺎﻃﻔﺔ ﻻ ﻣﺜﻞ ﻫـﺬﻩ‬
‫ﺍﳌﻮﺿﻮﻋﺎﺕ ﲢﺘﺎﺝ ﺇﱃ ﺃﺩﻟﺔ ﻭﺑﺮﺍﻫﲔ ﻻ ﻳﻨﻔﻊ ﻣﻌﻬﺎ ﺇﻻ ﻟﻐﺔ ﺍﻟﻌﻘﻞ ﻭﺍﻟﻔﻜﺮ ﻭﻻ ﳎﺎﻝ ﻟﻠﻌﺎﻃﻔﺔ ﺍﻟﻐﻨﺎﺋﻴـﺔ‬
‫ﻓﻴﻬﺎ ﻓﻬﻮ ﻳﺪﺍﻓﻊ ﻋﻦ ﺍﻟﺘﻮﺣﻴﺪ ﺍﳋﺎﻟﺺ ﷲ ﺗﻌﺎﱃ ﻭﻳﻨﻔﻲ ﻋﻘﻴﺪﺓ ﺍﳊﻠﻮﻝ ﻭﺍﻹﲢﺎﺩ ﺍﻟﱵ ﻛﺜﲑﺍ ﻣﺎ ﺍ‪‬ﻢ ‪‬ـﺎ‬
‫ﺍﻟﺼﻮﻓﻴﻮﻥ ﻭﻳﺮﺩ ﻋﻠﻰ ﺍﻟﻘﺎﺋﻠﲔ ﺑﻘﺪﻡ ﺍﻟﻨﻮﻉ ﰲ ﺍﻟﻌﺎﱂ ﻭﻳﺜﺒﺖ ﺍﷲ ﻛﺎﻥ ﻭﻻ ﺷﻲﺀ ﻣﻌﻪ ﻭﻫﻮ ﺍﻵﻥ ﻋﻠﻰ ﻣﺎ‬
‫ﻋﻠﻴﻪ ﻛﺎﻥ ﻟﻜﻨﻪ –ﺳﺒﺤﺎﻧﻪ‪ -‬ﺧﻠﻖ ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ ﻭﺣﻠﻖ ﺍﻟﻜﺎﺋﻨﺎﺕ ﻭﻫﻲ ﻣﺎ ﺍﺻﻄﻠﺢ ﻋﻠﻴﻪ ﺑﺎﳊﻮﺍﺩﺙ‪.‬‬
‫ﺃﻣﺎ ﺇﺫﺍ ﻋﺪﻧﺎ ﺇﱃ ﻟﻐﺔ ﺍﻟﻘﻠﺐ ﻭﺍﻟﻌﺎﻃﻔﺔ ﺍﳉﻴﺎﺷﺔ ﺍﻟﱵ ﺍﺳﺘﺨﺪﻣﻬﺎ ﺍﻟﻨﺎﺑﻠﺴﻲ ﻓﻨﺠﺪﻫﺎ ﻣﺒﺜﻮﺛﺔ ﰲ ﺩﻳﻮﺍﻧﻪ‬
‫"ﺩﻳﻮﺍﻥ ﺍﳊﻘﺎﺋﻖ ﻭﳎﻤﻮﻉ ﺍﻟﺮﻗﺎﺋﻖ " ﻓﺎﻟﺸﺎﻋﺮ ﻗﺪ ﲰ‪‬ﻰ ﺩﻳﻮﺍﻧﻪ ﺍﲰﺎ ﻳﺸﺘﻤﻞ ﻋﻠـﻰ ﺍﻟﻠﻐـﺘﲔ ﺍﻟﻌﻘﻠﻴـﺔ‬
‫ﻭﺍﻟﻌﺎﻃﻔﻴﺔ ﻓﻬﺎ ﻫﻮ ﳛﺪﺛﻨﺎ ﺑﻠﻐﺔ ﺍﳌﺮﺍﺣﻞ ﺍﻷﻭﱃ ﻟﻠﺤﺐ ﻭﺍﺳﺘﺒﺪﺍﻝ ﺍﳊﺴﻨﺎﺕ ﺑﺎﻟﺴﻴﺌﺎﺕ‪ ،‬ﻭﻣﺮﺣﻠﺔ ﺇﺳﻼﻡ‬
‫‪387‬‬
‫ﺷﻴﻄﺎﻧﻪ‪ ،‬ﻭﺗﺒﺪﻝ ﺃﺣﻮﺍﻟﻪ ﻭ ﺍﻧﺘﻘﺎﻟﻪ ﻣﻦ ﺣﺎﻝ ﺇﱃ ﺣﺎﻝ ﻓﻘﺎﻝ ‪:‬‬
‫ﻓﺎﻥ ﱄ ﻣﺴﺎﻟﺔ ﲡﻬﺪ‬ ‫ﺍﺟﺘﻤﻌﻮﺍ ﻳﺎ ﺇﺧﻮﰐ ﻭﺍﺣﺸﺪﻭﺍ‬
‫ﻟﺴﺖ ﺃﻧﺎ ﺫﻟﻚ ﺍﻟﺬﻱ ﺍﻋﻬﺪ‬ ‫ﻛﻨﺖ ﺃﻧﺎ ﻭﺍﻟﻴﻮﻡ ﻣﻦ ﻣﺪﺓ‬
‫ﻭﻓﻴﻬﻤﺎ ﺃﱐ ﺃﻧﺎ ﺍﳌﻔﺮﺩ‬ ‫ﺫﺍﻙ ﻣﻀﻰ ﻋﲏ ﻭﻫﺬﺍ ﺃﺗﻰ‬
‫ﺍﺩﻡ ﻫﺬﺍﻙ ﻭﺫﺍ ﺍﲪﺪ‬ ‫ﻭﺗﺎﺭﺓ ﺣﻴﺚ ﺍﻟﺘﺠﻠﻲ ﺍﻗﺘﻀﻰ‬
‫ﺯﺍﻝ ﻭﺟﺎﺀ ﺍﳊﻖ ﻻ ﳚﺤﺪ‬ ‫ﺃﻧﺎ ﺍﻟﺬﻱ ﺍﻋﻬﺪ ﻭﻫﻢ ﻭﻗﺪ‬
‫‪.................... ...................‬‬
‫ﱄ ﺣﺴﻨﺎﺕ ﻭﺍﻫﺘﺪﻯ ﺍﳌﻔﺴﺪ‬ ‫ﺃﻡ ﺳﻴﺌﺎﺕ ﺍﻟﻨﻔﺲ ﻗﺪ ﺑﺪﻟﺖ‬
‫ﻋﻦ ﺍﻟﻨﱯ ﺍﳌﺼﻄﻔﻰ ﻳﺴﻨﺪ‬ ‫ﺃﻡ ﺍﺳﻠﻢ ﺍﻟﺸﻴﻄﺎﻥ ﺍﺭﺙ ﺍﻟﺬﻱ‬
‫ﻛﻤﺎ ﳒﺪ ﺍﻟﺸﺎﻋﺮ ﻳﺮﻣﺰ ﻟﻠﻤﺤﺒﻮﺑﺔ‪":‬ﺍﳍﻲ ﺍﳌﻄﻠﻘﺔ ﺏ ﺳﻠﻤﻰ ﻭﺯﻳﻨﺐ ﻭﺳﻌﺎﺩ ﻭﻳـﺴﺘﺨﺪﻡ ﺃﻟﻔـﺎﻅ‬
‫ﺍﻟﻌﺬﺭﻳﲔ‬
‫ﺣﺐ ﺳﻠﻤﻰ ﻭﺯﻳﻨﺐ ﻭﺳﻌﺎﺩ‬ ‫ﺇﻥ ﺩﻳﲏ ﻭﻣﻠﱵ ﻭﺍﻋﺘﻘﺎﺩﻱ‬
‫ﻳﺎ ﻋﺬﻭﱄ ﻓﻠﺴﺖ ﻣﻦ ﺃﻧﺪﺍﺩﻱ‬ ‫ﻓﺎﻧﺘﻘﺺ ﻣﻦ ﻣﻼﻣﱵ ﺃﻭ ﻓﺰﺩﱐ‬
‫ﰲ ﻣﻘﺎﻡ ﺍﻷﺭﻭﺍﺡ ﻟﻸﺟﺴﺎﺩ‬ ‫ﻛﻴﻒ ﺍﺳﻠﻮﺍ ﻣﻠﻴﺤﺔ ﻫﻲ ﻣﲏ‬
‫ﻓﺎﻋﺮﻓﻮﻫﺎ ﰲ ﺃﺭﺟﻠﻲ ﻭﺍﻷﻳﺎﺩﻱ‬ ‫ﺍﻥ ﻛﻠﻲ ﻗﺪ ﺷﻒ ﻋﻨﻬﺎ ﺟﻬﺎﺭﺍ‬
‫‪.................‬‬ ‫‪.............‬‬
‫ﻓﺮﻁ ﻋﺸﻖ ﻣﺎ ﺃﻥ ﻟﻪ ﻣﻦ ﻧﻔﺎﺩ‬ ‫ﱄ ﺑﻨﺠﺪ ﺳﻘﺎ ﺍﳊﻴﺎ ﺍﺭﺽ ﳒﺪ‬
‫ﻳﺎ ﺭﻋﻰ ﺍﷲ ﻋﻬﺪﻧﺎ ﲜﻴﺎﺩ‬ ‫ﻭﻏﺮﺍﻡ ﻭﺻﺒﻮﺓ ﲜﻴﺎﺩ‬
‫‪388‬‬
‫ﻭﻗﺎﻝ ﰲ ﻣﻮﺷﺢ‪:‬ﺣﻠﻮ ﺍﻟﺸﻤﺎﺋﻞ‬
‫ﻭﲨﻴﻊ ﺍﻟﻜﻮﻥ ﺃﻃﺮﻕ‬ ‫ﻧﻮﺭ ﻭﺟﻪ ﺍﳊﺐ ﺃﺷﺮﻕ‬
‫ﻋﻨﻪ ﻭﺍﻟﺒﺎﺭﻕ ﺃﺑﺮﻕ‬ ‫ﻭﻳﺢ ﻣﻦ ﻭﱃ ﻭﺍﻓﺮﻕ‬
‫‪ - 387‬ﺩﻳﻮﺍﻥ ﺍﳊﺪﺍﺋﻖ ﺍﻟﻨﺪﻳﺔ ﻭﺍﻟﻨﺴﻤﺎﺕ ﺍﻟﺮﻭﺣﻴﺔ‪,‬ﺍﻟﻌﺎﺭﻑ ﺑﺎﷲ‪،‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺸﺎﻏﻮﺭﻱ ﺹ‪149:‬‬
‫‪ - 388‬ﺩﻳﻮﺍﻥ ﺍﳊﺪﺍﺋﻖ ﺍﻟﻨﺪﻳﺔ ﻭﺍﻟﻨﺴﻤﺎﺕ ﺍﻟﺮﻭﺣﻴﺔ‪,‬ﺍﻟﻌﺎﺭﻑ ﺑﺎﷲ‪،‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺸﺎﻏﻮﺭﻱ ﺹ‪261 :‬‬
‫ﺭﺿﻮﺍﻥ ﳏﻤﺪ ﺳﻌﻴﺪ ﺍﻳﺰﻭﱄ ‪197 -‬‬

‫ﺩﻭﺭ‬
‫ﺗﻨﺠﻠﻲ ﻣﻨﻬﺎ ﻋﻠﻴﺎ‬ ‫ﻫﺬﻩ ﻛﺎﺱ ﺍﳊﻤﻴﺎ‬
‫ﻓﺎﺷﺮﺑﻮﺍ ﺍﻟﻌﺮﻑ ﺍﳌﺮﻭﻕ‬ ‫ﻫﻴﺎ ﻳﺎ ﻧﺪﻣﺎﱐ ﻫﻴﺎ‬
‫ﺩﻭﺭ‬
‫ﻋﻄﻔﻪ ﻛﺎﻟﻐﺼﻦ ﻣﺎﺋﻞ‬ ‫ﺃﻫﻴﻒ ﺣﻠﻮ ﺍﻟﺸﻤﺎﺋﻞ‬
‫ﻣﻬﺠﺔ ﺍﻟﻌﺸﺎﻕ ﺍﺣﺮﻕ‬ ‫ﻗﺎﻡ ﻳﺴﻌﻰ ﰲ ﻏﻼﺋﻞ‬
‫ﺩﻭﺭ‬
‫ﻻ ﻭﻻ ﴰﺲ ﻭﺑﺪﺭ‬ ‫ﻻ ﺗﻘﻞ ﺯﻳﺪ ﻭﻋﻤﺮﻭ‬
‫ﻟﺒﺲ ﺍﻟﺜﻮﺏ ﺍﳌﺰﻭﻕ‬ ‫ﻫﻮ ﺭﺏ ﻣﻨﻪ ﻗﻬﺮ‬
‫ﺩﻭﺭ‬
‫ﻭﺳﻼﱐ ﻳﺎ ﺛﻘﺎﰐ‬ ‫ﻭﻋﻠﻰ ﻃﻪ ﺻﻼﰐ‬
‫ﰲ ﲝﺎﺭ ﺍﻟﻌﻠﻢ ﻳﻐﺮﻕ‬ ‫ﻟﻠﻐﲏ ﻋﺒﺪ ﻣﻮﺍﰐ‬
‫ﻓﻬﺎ ﻫﻲ ﺃﻟﻔﺎﻅ ﺍﻟﻌﺸﻖ ﻭﺍﻟﻐﺮﺍﻡ ﻭﺍﻟﺼﺒﺎﺑﺔ ﻭﺍﳍﻴﺎﻡ ﻭﻫﻮ ﻛﻤﺎ ﻧﻼﺣﻆ ﻣﺎ ﺯﺍﻝ ﰲ ﺍﳌﺮﺍﺣﻞ ﺍﻷﻭﱃ ﺃﻣﺎ‬
‫ﰲ ﻣﺮﺣﻠﺔ ﺍﻟﻨﻬﺎﻳﺎﺕ ﻣﺮﺣﻠﺔ"ﺍﳊﺐ ﺍﻻﺗﺼﺎﱄ ﺍﳊﻀﻮﺭﻱ" ﳒﺪ ﺃﻥ ﻟﻐﺔ ﺍﻟﺸﺎﻋﺮ ﺍﺧﺘﻠﻔﺖ ﻭﺣﺮﻗﺔ ﺍﳊـﺐ‬
‫ﺍﻧﻄﻔﺄﺕ ﻷﻧﻪ ﻣﻊ ﺣﺒﻴﺒﻪ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ ﻭﻫﺬﻩ ﻫﻲ ﻣﺮﺣﻠﺔ ﺍﳌﺸﺎﻫﺪﺓ "ﺃﻥ ﺗﻌﺒﺪ ﺍﷲ ﻛﺄﻧﻚ ﺗﺮﺍﻩ" ﻳﻘﻮﻝ ﰲ‬
‫‪389‬‬
‫ﺫﻟﻚ‪:‬‬
‫ﻓﻬﻮ ﺃﺣﺰﺍﻥ ﺍﻟﻘﻠﺐ ﺍﳌﻨﺘﺒﻪ‬ ‫ﻛﻞ ﺷﻲﺀ ﻻ ﻳﺮﻯ ﺍﻟﺮﲪﻦ ﺑﻪ‬
‫ﻋﻨﺪ ﻣﻦ ﻳﻌﺮﻓﻪ ﻻ ﻳﺸﺘﺒﻪ‬ ‫ﺍﻧﻪ ﰲ ﻛﻞ ﺷﻲﺀ ﻇﺎﻫﺮ‬
‫ﻭﺍﺛﻘﺎ ﺑﺎﻟﻐﲑ ﻻ ﻏﲑ ﺍﻧﺘﺒﻪ‬ ‫ﺛﻖ ﺑﻪ ﰲ ﻛﻞ ﺣﺎﻝ ﻻ ﺗﻜﻦ‬
‫ﻭﲢﻘﻖ ﻣﻨﻚ ﺫﻱ ﺍﻟﺮﺅﻳﺔ ﺑﻪ‬ ‫ﻭﺗﻜﻠﻒ ﰲ ﺍﻟﺴﻮﻯ ﺭﺅﻳﺘﻪ‬
‫ﻋﻦ ﻗﻴﻮﺩ ﺗﻜﻦ ﺍﻟﺸﻬﻢ ﺍﻟﻨﺒﻪ‬ ‫ﻭﺑﻪ ﻛﻨﻪ ﻭﺟﻮﺩﺍ ﻣﻄﻠﻘﺎ‬
‫ﺇﺫﻥ ﻓﺎﳊﺐ ﻋﻨﺪ ﺷﺎﻋﺮﻧﺎ ﺍﻟﻨﺎﺑﻠﺴﻲ ﻫﻮ ﺣﺐ ﺍﳍﻲ ﻧﺎﺗﺞ ﻋﻦ ﺍﳌﻌﺮﻓﺔ ﻭﻣﻬﻤﺎ ﻭﺟﺪﻧﺎ ﻣـﻦ ﺃﻟﻔـﺎﻅ‬
‫ﻣﺬﻛﺮﺓ ﺃﻭ ﻣﺆﻧﺜﺔ ﺃﻭ ﺗﺸﺒﻴﺐ ﰲ ﺭﻳﺎﺽ ﺃﻭ ﺯﻫﺮ ﺃﻭ ‪‬ﺮ ﺃﻭ ﻃﲑ ﻭﳓﻮ ﺫﻟﻚ ﻓﻤﺮﺍﺩﻩ ﺍﳊﻘﻴﻘـﺔ ﺍﻟﻈـﺎﻫﺮﺓ‬
‫ﺍﳌﺘﺠﻠﻴﺔ ﺑﻮﺟﻬﻬﺎ ﺍﳊﻖ ﺍﻟﺒﺎﻗﻲ ﰲ ﺫﻟﻚ ﺍﻟﺸﻲﺀ ﺍﻟﻔﺎﱐ‪ ،‬ﻭﻟﻴﺲ ﻣﺮﺍﺩﻩ ﺫﻟﻚ ﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ ﻫﻮ ﰲ ﻧﻈـﺮﻩ‬
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‫ﻭﲢﻘﻴﻘﻪ ﳎﺮﺩ ﺭﺗﺒﺔ ﻭﳘﻴﺔ ﻭﺻﻮﺭﺓ ﺗﻘﺪﻳﺮﻳﺔ"‬
‫ﻫﺬﺍ ﻣﺎ ﺣﻜﺎﻩ ﺍﻟﻨﺎﺑﻠﺴﻲ ﻋﻦ ﺍﺑﻦ ﺍﻟﻔﺎﺭﺽ ﰲ ﺷﺮﺣﻪ ﻟﺪﻳﻮﺍﻥ ﺍﺑﻦ ﺍﻟﻔﺎﺭﺽ ؛ﺣﻴﺚ ﻛﺎﻥ ﻳﻠﺘﻤﺲ ﻟﻪ‬
‫ﺍﻟﻌﺬﺭ ﰲ ﺃﻥ ﻛﻞ ﻣﺎ ﻗﺎﻟﻪ ﻓﻬﻮ ﻣﻦ ﻗﺒﻴﻞ ﺍﻟﻨﻈﺮﺓ ﺍﳊﻘﻴﻘﻴﺔ ﻧﺘﻴﺠﺔ ﺍﻻﺳﺘﻐﺮﺍﻕ ﰲ ﺍﻟﺸﻬﻮﺩ ﺍﻻﺗﺼﺎﱄ ﺍﻟﺬﻱ‬
‫ﻛﺎﻥ ﻳﻌﻴﺸﻪ ﺍﺑﻦ ﺍﻟﻔﺎﺭﺽ ﳓﻮ ﻗﻮﻟﻪ‪:‬‬
‫ﻭﲢﻜﻢ ﻓﺎﳊﺴﻦ ﻗﺪ ﺃﻋﻄﺎﻙ‬ ‫ﺗﻪ ﺩﻻﻻ ﻓﺄﻧﺖ ﺃﻫﻞ ﻟﺬﺍﻙ‬
‫‪ - 389‬ﺩﻳﻮﺍﻥ ﺍﳊﺪﺍﺋﻖ ﺍﻟﻨﺪﻳﺔ ﻭﺍﻟﻨﺴﻤﺎﺕ ﺍﻟﺮﻭﺣﻴﺔ‪,‬ﺍﻟﻌﺎﺭﻑ ﺑﺎﷲ‪،‬ﻋﺒﺪ ﺍﳊﻤﻦ ﺍﻟﺸﺎﻏﻮﺭﻱ ﺹ‪258:‬‬
‫‪ - 390‬ﺷﺮﺡ ﺩﻳﻮﺍﻥ ﺍﺑﻦ ﺍﻟﻔﺎﺭﺽ‪ ،‬ﻋﺒﺪ ﺍﻟﻐﲏ ﺍﻟﻨﺎﺑﻠﺴﻲ ﺹ‪61:‬‬
 ‫‪ISoIT‬‬ ‫‪- 198‬‬

‫ﻓﻌﻠﻲ ﺍﳉﻤﺎﻝ ﻗﺪ ﻭﻻﻙ‬ ‫ﻭﻟﻚ ﺍﻷﻣﺮ ﻓﺎﻗﺾ ﻣﺎ ﺃﻧﺖ ﻗﺎﺽ‬

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

‫ﺭﺿﻮﺍﻥ ﳏﻤﺪ ﺳﻌﻴﺪ ﺍﻳﺰﻭﱄ‬

‫‪Jabatan Pengajian Arab dan Tamadun Islam‬‬
‫‪Fakulti Pengajian Islam‬‬
‫‪Universiti Kebangsaan Malaysia‬‬

‫‪ - 391‬ﺍﻧﻈﺮ ﺍﻟﺸﺎﻏﻮﺭﻱ ﺷﺎﻋﺮ ﺍﻟﺘﺼﻮﻑ ﰲ ﺍﻟﻘﺮﻥ ﺍﻟﻌﺸﺮﻳﻦ‪ ،‬ﺭﺿﻮﺍﻥ ﳏﻤﺪ ﺳﻌﻴﺪ ﺍﻟﻜﺮﺩﻱ‪.‬ﺹ‪156:‬‬
‫ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺑﺎﺯ‪ :‬ﺩﺭﺍﺳﺔ ﻭﺻﻔﻴﺔ ﻟﺒﻌﺾ ﺃﻧﺸﻄﺘﻪ ﻭﻣﻨﺠﺰﺍﺗﻪ ﻭﺃﻓﻜﺎﺭﻩ ﺍﻟﺪﻋﻮﻳﺔ‬

‫ﻋﺜﻤﺎﻥ ﺑﻦ ﳏﻤﺪ ﻭﻋﺜﻤﺎﻥ ﺣﺎﺝ ﻃﺎﻟﺐ ﻭﺑﺪﱄ ﻫﺸﺎﻡ ﳏﻤﺪ ﻧﺎﺻﺮ‬

‫ﺗﻘﺪﱘ‪:‬‬
‫ﺇﻥ ﺍﻟﺘﻄﻮﺭ ﺍﻹﺳﻼﻣﻲ ﱂ ﳚﺮ ﺑﺪﺍﻓﻊ ﻣﻦ ﺃﺷﺨﺎﺹ ﺃﺳﻮﻳﺎﺀ ﻣﻦ ﺍﻟﻨﺎﺱ ﻓﻘﻂ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﺒﺪﻧﻴﺔ ﺑـﻞ‬
‫ﺃﻳﻀﺎ ﺑﺪﺍﻓﻊ ﻣﻦ ﺃﺷﺨﺎﺹ ﻣﻦ ﺫﻭﻱ ﺍﻻﺣﺘﻴﺎﺟﺎﺕ ﺍﳋﺎﺻﺔ ﳛﺎﻭﻟﻮﻥ ﺃﻥ ﻳﺜﺒﺘﻮﺍ ﻗـﺪﺭ‪‬ﻢ ﻋﻠـﻰ ﺗﻘـﺪﱘ‬
‫ﺍﻹﺳﻬﺎﻣﺎﺕ ﺍﻟﻌﻈﻴﻤﺔ ﺍﳌﻐﺰﻯ ﻟﺘﻄﻮﺭ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ‪ .‬ﻭﻣﻦ ﻫﺆﻻﺀ ﺍﻟﻨﺎﺱ ﻏﲑ ﺍﻷﺳﻮﻳﺎﺀ ﻣﻦ ﺍﻟﻨﺎﺣﻴـﺔ‬
‫ﺍﻟﻌﻀﻮﻳﺔ ﻭﺍﻟﺬﻳﻦ ﺛﺒﺖ ﻧﺸﺎﻃﻬﻢ ﰲ ﳎﺎﻝ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳌﻐﻔﻮﺭ ﻟﻪ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺑﺎﺯ ﻣـﻦ‬
‫ﻛﺒﺎﺭ ﺍﻟﻌﻠﻤﺎﺀ ﺍﳌﻮﻗﺮﻳﻦ ﰲ ﺍﳌﻤﻠﻜﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ‪ .‬ﻭﺭﻏﻢ ﺗﻜﺮﺭ ﺗﻌﺮﺿﻪ ﻻﻧﺘﻘﺎﺩﺍﺕ ﺑﻌـﺾ ﺍﻟﻨـﺎﺱ‬
‫ﺍﻟﺬﻳﻦ ﻳﻨﺎﻗﺸﻮﻥ ﻣﺪﻯ ﻗﺪﺭﺗﻪ ﺍﻟﺒﺪﻧﻴﺔ ﻭﻣﺸﺮﻭﻋﻴﺔ ﺑﻌﺾ ﻓﺘﺎﻭﺍﻩ ﺍﻟﺒﻌﻴﺪﺓ ﻋﻠﻰ ﺣﺪ ﺯﻋﻤﻬﻢ ﻋﻦ ﻣﻘﺎﺻـﺪ‬
‫ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻗﻮﺍﻋﺪﻫﺎ ﺍﳌﻌﻤﻮﻝ ‪‬ﺎ ﱂ ﻳﺰﻝ ﻟﻪ ﺍﺭﺗﺒﺎﻁ ﻓﻌﺎﻝ ﺑﺎﻷﻧﺸﻄﺔ ﺍﻟﺪﻋﻮﻳﺔ ﻣﻊ ﺗﻘﺪﱘ ﺃﺳﺲ‬
‫ﺍﳌﻨﺎﻫﺞ ﺍﻟﺪﻋﻮﻳﺔ ﺍﻟﱵ ﲤﺘﺎﺯ ﺑﺎﳊﺰﻡ ﻣﻊ ﺍﻟﺘﺰﺍﻡ ﺍﳊﻜﻤﺔ‪ .‬ﻭﻟﻌﻞ ﻫﺬﺍ ﻫﻮ ﺍﻟﺴﺮ ﻭﺭﺍﺀ ﲤﻴﺰ ﺩﻋﻮﺓ ﺍﻟﺸﻴﺦ ﻋﺒﺪ‬
‫ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺑﺎﺯ ﺍﻟﺬﻱ ﺁﺛﺮ ﺍﻻﻋﺘﺪﺍﻝ ﻭﺍﻟﻮﺳﻄﻴﺔ ﺭﻏﻢ ﻋﻠﻢ ﺍﳉﻤﻴﻊ ﲟﻨﺎﺻﺮﺗﻪ ﻟﻠﺤﺮﻛﺔ ﺍﻟﻮﻫﺎﺑﻴﺔ ﺍﳌﻌﺮﻭﻓـﺔ‬
‫ﺑﺎﻟﺘﺸﺪﺩ ﰲ ﺇﺻﺪﺍﺭ ﺑﻌﺾ ﻓﺘﺎﻭﺍﻫﺎ‪ .‬ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﳏﺎﻭﻟﺔ ﺃﻭﻟﻴﺔ ﻳﺮﺟﻰ ﺃﻥ ﻳﻌﻘﺒﻬﺎ ﲝﺚ ﺁﺧﺮ ﺃﻛﺜﺮ ﺩﻗـﺔ‬
‫ﻭﺗﻔﺼﻴﻼ ﰲ ﺍﻟﻜﺸﻒ ﻋﻦ ﺇﺳﻬﺎﻣﺎﺗﻪ ﻭﺃﻓﻜﺎﺭﻩ ﺍﻟﺪﻋﻮﻳﺔ ﰲ ﳎﺎﻝ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬
‫ﺳﲑﺓ ﺣﻴﺎﺓ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺑﺎﺯ ﻭﺧﻠﻔﻴﺔ ﺗﻌﻠﻴﻤﻪ‬
‫ﺍﲰﻪ ﺍﻟﻜﺎﻣﻞ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﺎﺯ‪ .‬ﺍﻟـﺸﻴﺦ ﺭﺟـﻞ‬
‫ﻣﺘﻮﺳﻂ ﰲ ﻗﺎﻣﺘﻪ‪ ,‬ﻻ ﻫﻮ ﻃﻮﻳﻞ ﻭﻻ ﻫﻮ ﻗﺼﲑ‪ ,‬ﻭﺫﻭ ﻣﻨﻜﺒﲔ ﻋﺮﻳﻀﲔ ﻭﻭﺟﻪ ﻣـﺴﺘﻄﻴﻞ ﺍﻟـﺸﻜﻞ‬
‫ﻭﺑﺸﺮﺓ ﻓﺎﲢﺔ ﺍﻟﻠﻮﻥ‪) ,‬ﺷﻘﺮﺍﺀ( ﻭﺃﻧﻒ ﻃﻮﻳﻞ ﻭﳊﻴﺔ ﻛﺜﺔ ﻣﻊ ﻗﺼﺮﻫﺎ‪ .‬ﺃﻣﺎ ﺗﻘﺎﺳﻴﻢ ﺟـﺴﻤﻪ ﻭﺃﻃﺮﺍﻓـﻪ‬
‫ﻓﻤﻘﺒﻮﻟﺔ‪ ,‬ﺃﻱ ﻣﺘﻮﺳﻄﺔ ﺑﲔ ﺍﻟﻜﱪ ﻭﺍﻟﺼﻐﺮ‪ .‬ﻭ ﳛﺐ ﺍﺭﺗﺪﺍﺀ ﺍﻟﺜﻮﺏ ﺍﻟﻮﺍﺳﻊ ﺍﻷﺑﻴﺾ ﺍﻟﻠﻮﻥ ﻛﻤﺎ ﻳﺘﺤﻠﻰ‬
‫ﺑﺎﻟﺰﻫﺪ ﻭﺍﻟﻮﺭﻉ ﻭﺍﻟﻌﻔﺔ ﻭﺭﺣﺎﺑﺔ ﺍﻟﺼﺪﺭ ﻭﺍﻟﺼﺪﻕ ﻭﻳﺘﻤﺘﻊ ﺑﺎﻟﻔﺼﺎﺣﺔ ﻭﻃﻼﻗﺔ ﺍﻟﻠـﺴﺎﻥ ﺃﺛﻨـﺎﺀ ﺇﻟﻘـﺎﺀ‬
‫ﺍﶈﺎﺿﺮﺍﺕ ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﲤﺘﻌﻪ ﺑﻘﻮﺓ ﺍﻟﺬﺍﻛﺮﺓ‪ .‬ﻟﻘﺪ ﺭﺯﻗﻪ ﺍﷲ ﲦﺎﻧﻴﺔ ﺃﺑﻨﺎﺀ‪ ,‬ﺃﺭﺑﻌﺔ ﺃﻭﻻﺩ ﻭﺃﺭﺑﻊ ﺑﻨﺎﺕ‪.‬‬
‫ﻭﻟﺪ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺑﺎﺯ ﰲ ﻳﻮﻡ ‪ 12‬ﻣﻦ ﺷﻬﺮ ﺫﻭ ﺍﳊﺠﺔ ﻋﺎﻡ ‪1330‬ﻩ ﻭﻇﻞ ﻣﻘﻴﻤـﺎ ﰲ‬
‫ﻣﺴﻘﻂ ﺭﺃﺳﻪ‪ ,‬ﺍﻟﺮﻳﺎﺽ‪ ,‬ﻋﺎﺻﻤﺔ ﺍﳌﻤﻠﻜﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ ﺣﱴ ‪‬ﺎﻳﺔ ﻋﻤﺮﻩ‪ .‬ﻭﺑﻌﺪ ﻭﻓﺎﺓ ﺃﺑﻴﻪ ﻭﻫﻮ ﺍﺑﻦ‬
‫ﺛﻼﺙ ﺳﻨﲔ ﻗﺎﻣﺖ ﺍﻷﻡ ﺑﺪﻭﺭ ﺍﳌﺮﰊ ﻟﻪ ﺣﱴ ﲤﻜﻦ ﻣﻦ ﺣﻔﻆ ﺍﻟﻘﺮﺁﻥ ﻭﻫﻮ ﺩﻭﻥ ﺍﻟﺒﻠﻮﻍ ﻭﺗﻌﻠﻢ ﺃﻧـﻮﺍﻉ‬
‫ﻣﻦ ﺍﻟﻜﺘﺐ ﺍﳌﺘﺼﻠﺔ ﺑﺎﻟﻌﻠﻮﻡ ﺍﻹﺳﻼﻣﻴﺔ‪ .‬ﺇﻥ ﺍﻟﻈﺮﻭﻑ ﺍﻟﱵ ﻣﺮ ‪‬ﺎ ﺍﻟﺸﻴﺦ ﰲ ﻣﺸﻮﺍﺭ ﺣﻴﺎﺗﻪ ﻟﻴﺴﺖ ﺳﻬﻠﺔ‬
‫ﻣﻊ ﺍﺣﺘﻀﺎﻥ ﺍﻷﻡ ﻟﻪ ﺣﱴ ﺑﻠﻎ ﻣﻦ ﺍﻟﻌﻤﺮ ‪ 26‬ﺳﻨﺔ‪ .‬ﺇﻥ ﺍﻟﻈﺮﻭﻑ ﺍﻟﺼﻌﺒﺔ ﻗﺪ ﺩﻓﻌﺘﻪ ﺇﱃ ﻣﺴﺎﻋﺪﺓ ﺃﺧﻴﻪ‬
 ‫‪ISoIT‬‬ ‫‪- 200‬‬

‫ﺍﻷﻛﱪ ﰲ ﲡﺎﺭﺗﻪ ﻟﻠﻤﻼﺑﺲ ﰲ ﺍﻟﺴﻮﻕ ﻭﻫﻮ ﺍﺑﻦ ﺛﻼﺛﺔ ﻋﺸﺮ ﺗﻘﺮﻳﺒﺎ‪ .‬ﻭﺍﻧﺸﻐﺎﻟﻪ ﺑﺎﻟﺘﺠﺎﺭﺓ ﱂ ﳝﻨﻌﻪ ﻋـﻦ‬
‫ﻣﻮﺍﺻﻠﺔ ﺩﺭﺍﺳﺘﻪ ﻟﻠﻌﻠﻮﻡ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻷﺳﺎﺳﻴﺔ‪ ,‬ﻣﻦ ﺃﻣﺜﺎﻝ ﺍﻟﻘﺮﺁﻥ ﻭﺍﳊﺪﻳﺚ ﻭﺍﻟﻔﻘﻪ ﻭﺍﻟﺘﻔﺴﲑ‪ .‬ﺑﺪﺃ ﻳﻔﻘﺪ‬
‫ﺑﺼﺮﻩ ﺇﺛﺮ ﺇﺻﺎﺑﺘﻪ ﺑﺎﻟﺮﻣﺪ ﺍﳊﺎﺩ ﻭﻫﻮ ﺍﺑﻦ ﺳﺘﺔ ﻋﺸﺮ ﺳﻨﺔ‪ ,‬ﳑﺎ ﺃﺩﻯ ﺇﱃ ﻓﻘﺪﺍﻧﻪ ﺍﻟﻜﺎﻣﻞ ﻟﻠﺒﺼﺮ ﺣﲔ ﺑﻠﻎ‬
‫ﻣﻦ ﺍﻟﻌﻤﺮ ﻋﺸﺮﻳﻦ ﺳﻨﺔ‪ .‬ﻭﻣﻊ ﺫﻟﻚ‪ ,‬ﱂ ﻳﻨﻄﻔﺊ ﲢﻤﺴﻪ ﳌﻮﺍﺻﻠﺔ ﲢﺼﻴﻠﻪ ﻟﻠﻌﻠﻮﻡ ﺍﻹﺳﻼﻣﻴﺔ ﺣﱴ ﺃﺻﺒﺢ‬
‫ﻣﺸﻬﻮﺩﺍ ﻟﻪ ﺑﻐﺰﺍﺭﺓ ﻋﻠﻤﻪ ﻭﺣﺴﻦ ﺍﺳﺘﻴﻌﺎﺑﻪ ﻟﻌﻠﻮﻡ ﺍﻹﺳﻼﻡ ﰲ ﺍﳌﻤﻠﻜﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ‪ .‬ﻣﻦ ﺍﳌﻤﻜـﻦ‬
‫ﺇﺭﺟﺎﻉ ﻓﻀﻞ ﺍﺳﺘﻴﻌﺎﺏ ﺍﻟﺸﻴﺦ ﻟﻠﻌﻠﻮﻡ ﺍﻹﺳﻼﻣﻴﺔ ﺇﱃ ﺧﻠﻔﻴﺔ ﺃﺳﺮﺗﻪ ﺍﳌﻌﺮﻭﻓﺔ ﲝﺮﺻﻬﺎ ﻋﻠﻰ ﺍﻹﳌﺎﻡ ﺑﻌﻠﻮﻡ‬
‫ﺍﻟﺘﺠﺎﺭﺓ ﻭﺍﻟﺰﺭﺍﻋﺔ ﻭﲝﺴﻦ ﺍﳋﻠﻖ‪ .‬ﻳﻘﻮﻝ ﻣﺆﻟﻒ ﻛﺘﺎﺏ "ﺣﻮﻝ ﺗﺮﺍﺟﻢ ﺍﳊﻨﺎﺑﻠﺔ" ﺇﻥ ﻋﺎﺋﻠﺘﻪ ﻛﺎﻧﺖ ﻣﺪﻧﻴﺔ‬
‫ﺍﻷﺻﻞ ﻭﺍﳌﻨﺸﺄ ﰒ ﺍﻧﺘﻘﻠﺖ ﺇﱃ ﺍﻟﺪﺭﻋﻴﺔ ﰒ ﺇﱃ ﻣﻨﻄﻘﺔ ﺑﲏ ﲤﻴﻢ‪ .‬ﻭﻛﺎﻥ ﻣﻦ ﺑﲔ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺒﺎﺭﺯﻳﻦ ﺍﻟـﺬﻳﻦ‬
‫ﺃﳒﺒﺘﻬﻢ ﻫﺬﻩ ﺍﻟﻌﺎﺋﻠﺔ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﶈﺴﻦ ﺍﺑﻦ ﺃﲪﺪ ﺍﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﺎﺯ ﺍﻟﺬﻱ ﺗﻮﰲ ﻋﺎﻡ ‪1342‬ﻩ ‪ ,‬ﻭﳒﻠﻪ‬
‫ﺍﻟﺸﻴﺦ ﻣﺒﺎﺭﻙ ﺍﺑﻦ ﻋﺒﺪ ﺍﶈﺴﻦ ﺍﺑﻦ ﺃﲪﺪ ﺍﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﺎﺯ )‪1303‬ﻩ‪1356-‬ﻩ(‪ .‬ﻟﻘﺪ ﻋﺮﻓﺎ ﺑﻐـﺰﺍﺭﺓ‬
‫ﻋﻠﻤﻬﻤﺎ ﰲ ﳎﺎﻝ ﺍﻟﻌﻠﻮﻡ ﺍﻹﺳﻼﻣﻴﺔ ﻟﺪﺭﺟﺔ ﺇﺳﻨﺎﺩ ﻣﻨﺎﺻﺐ ﺣﺴﺎﺳﺔ ﺇﻟﻴﻬﻤﺎ ﺃﺛﻨﺎﺀ ﺣﻜﻢ ﺍﳌﻐﻔﻮﺭ ﻟﻪ ﺍﳌﻠﻚ‬
‫ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ‪.‬‬
‫ﻧﺮﺟﻊ ﺇﱃ ﻣﻮﺿﻮﻉ ﺧﻠﻔﻴﺔ ﺗﻌﻠﻴﻤﻪ ﻓﻨﺠﺪ ﺃﻥ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻛﺎﻥ ﳝﺘﺎﺯ ﺑﺎﻟﻨﺒﻮﻍ ﻭﺍﻟﻨﺠﺎﺑﺔ ﺣﻴﺚ‬
‫ﲤﻜﻦ ﻣﻦ ﺣﻔﻆ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ,‬ﻛﻤﺎ ﺃﺳﻠﻔﻨﺎ ﺫﻛﺮﻩ ﻭﻫﻮ ﺩﻭﻥ ﺍﻟﺒﻠﻮﻍ‪ .‬ﻭﱂ ﳝﻨﻌﻪ ﺗﻮﺍﺿﻊ ﺃﺣﻮﺍﻟﻪ ﻋـﻦ‬
‫ﲢﺼﻴﻞ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺪﻳﻨﻴﺔ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﺘﻮﺳﻊ ﰲ ﻗﺮﺍﺀﺓ ﻭﺗﻠﻘﻲ ﺍﻟﺪﺭﻭﺱ ﻣﻦ ﺑﻌﺾ ﻛﺒﺎﺭ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺷـﱴ‬
‫ﺍ‪‬ﺎﻻﺕ‪ .‬ﻣﻨﻬﻢ‪:‬‬
‫‪ .1‬ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﻄﻴﻒ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺣﺴﲔ ﺑﻦ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ‬
‫ﺍﻟﻮﻫﺎﺏ‪.‬‬
‫‪ .2‬ﺍﻟﺸﻴﺦ ﺻﺎﱀ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺣﺴﲔ ﺑﻦ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ‪.‬‬
‫)ﻗﺎﺿﻲ ﻗﻀﺎﺓ ﺍﻟﺮﻳﺎﺽ(‬
‫ﺍﻟﺸﻴﺦ ﺳﻌﺪ ﺑﻦ ﲪﺎﺩ ﺑﻦ ﻋﺎﺗﻖ‪) .‬ﻗﺎﺿﻲ ﻗﻀﺎﺓ ﺍﻟﺮﻳﺎﺽ( ﻭﻛﺎﻥ ﻣﻌﻠﻤﺎ ﻟﻪ ﰲ ﺍﻟﺘﺠﻮﻳﺪ‪.‬‬ ‫‪.3‬‬
‫ﺍﻟﺸﻴﺦ ﲪﺎﺩ ﺑﻦ ﻓﺎﺭﺱ‪) .‬ﻧﺎﺋﺐ ﺭﺋﻴﺲ ﺧﺰﺍﻧﺔ ﺍﻟﺮﻳﺎﺽ(‬ ‫‪.4‬‬
‫ﺍﻟﺸﻴﺦ ﺳﻌﺪ ﺑﻦ ﻭﻗﺎﺹ ﺍﻟﺒﺨﺎﺭﻱ‪) .‬ﻣﻦ ﻛﺒﺎﺭ ﻋﻠﻤﺎﺀ ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ(‬ ‫‪.5‬‬
‫ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﻄﻴﻒ ﺍﻟﺸﻴﺦ‪) .‬ﻣﺴﺌﻮﻝ ﺇﻋﻼﻣﻲ ﺣﻜﻮﻣﻲ ﻟﻘﻮﺍﻧﲔ‬ ‫‪.6‬‬
‫ﺍﳌﻤﻠﻜﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ(‬
‫ﻭﻣﻨﻬﻢ ﺃﻳﻀﺎ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﻭﻛﺎﻥ ﺃﻛﺜﺮﻫﻢ ﺗﻮﺟﻴﻬﺎ ﻟﻠﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ‪ .‬ﻟﻘﺪ ﺗﻠﻘﻰ ﻣﻨﻪ‬
‫ﳐﺘﻠﻒ ﺍ‪‬ﺎﻻﺕ ﺍﻟﻌﻠﻤﻴﺔ ﺑﺼﻮﺭﺓ ﺃﻛﺜﺮ ﺗﺪﻗﻴﻘﺎ ﳌﺪﺓ ﺣﻮﺍﱄ ﻋﺸﺮ ﺳﻨﻮﺍﺕ )‪1347‬ﻩ‪1357-‬ﻩ( ﻭﻇﻞ‬
‫ﻳﺘﻠﻤﺬ ﻋﻠﻰ ﻳﺪﻳﻪ ﺇﱃ ﺃﻥ ﺃﺭﺳﻞ ﺇﱃ ﻣﻘﺎﻃﻌﺔ ﺍﳋﺮﺝ ﻟﺘﻮﱄ ﺍﻟﻘﻀﺎﺀ ﺑﻨﺎﺀ ﻋﻠﻰ ﻃﻠﺐ ﺍﻟﺸﻴﺦ ﳏﻤـﺪ ﺑـﻦ‬
‫ﺇﺑﺮﺍﻫﻴﻢ‪ .‬ﻭﻣﻨﻬﺞ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳌﺘﺒﻊ ﰲ ﺍﻟﺘﺪﺭﻳﺲ ﻫﻮ ﺍﻟﺒﺪﺀ ﺑـﺎﻷﻫﻢ ﰒ ﺑـﺎﳌﻬﻢ ﰲ ﺍﻟﻌﻠـﻮﻡ‬
‫ﻋﺜﻤﺎﻥ ﺑﻦ ﳏﻤﺪ ‪201 -‬‬

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

‫ﺇﻗﺎﻣﺔ ﺍﻟﱪﺍﻫﲔ ﻋﻠﻰ ﺣﻜﻢ ﻣﻦ ﺍﺳﺘﻐﺎﺙ ﺑﻐﲑ ﺍﷲ‬
‫ﻭﺟﻮﺏ ﺍﻟﻌﻤﻞ ﺑﺎﻟﺴﻨﺔ ﻭﻛﻔﺮ ﻣﻦ ﺃﻧﻜﺮﻫﺎ‬
‫ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ‬
‫ﺍﻷﺫﻛﺎﺭ ﺍﻟﱵ ﺗﻘﺎﻝ ﺑﻌﺪ ﺍﻟﻔﺮﺍﻍ ﻣﻦ ﺍﻟﺼﻼﺓ‬
‫ﺇﻳﻀﺎﺡ ﺍﳊﻖ ﰲ ﺩﺧﻮﻝ ﺍﳉﻦ ﰲ ﺍﻹﻧﺲ ﻭﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﺃﻧﻜﺮ ﺫﻟﻚ‬
‫ﺍﻟﺘﱪﺝ ﻭﻛﺜﺮ ﻣﺸﺎﺭﻛﺔ ﺍﳌﺮﺃﺓ ﻟﻠﺮﺟﻞ ﰲ ﻣﻴﺪﺍﻥ ﻋﻤﻠﻪ‬
‫ﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﺍﻟﻘﻤﺎﺭ ﻭﺷﺮﺏ ﺍﳌﺴﻜﺮ‬
‫ﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﺍﳌﻐﺎﻻﺓ ﰲ ﺍﳌﻬﻮﺭ ﻭﺍﻹﺳﺮﺍﻑ ﰲ ﺣﻔﻼﺕ ﺍﻟﺰﻭﺍﺝ‬
‫ﲢﻔﺔ ﺍﻷﺧﻴﺎﺭ ﰲ ﺑﻴﺎﻥ ﲨﻠﺔ ﻧﺎﻓﻌﺔ ﳑﺎ ﻭﺭﺩ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻣﻦ ﺍﻷﺩﻋﻴﺔ ﻭﺍﻷﺫﻛﺎﺭ‬
‫ﺗﻨﺒﻴﻪ ﻫﺎﻡ ﻋﻠﻰ ﻛﺬﺏ ﺍﻟﻮﺻﻴﺔ ﺍﳌﻨﺴﻮﺑﺔ ﻟﻠﺸﻴﺦ ﺃﲪﺪ ﺧﺪﻡ ﺍﳊﺮﻡ ﺍﻟﻨﺒﻮﻱ‬
‫ﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﺍﻟﺒﺪﻉ‬
‫ﻭﺟﻮﺏ ﻟﺰﻭﻡ ﺍﻟﺴﻨﺔ ﻭﺍﳊﺬﺭ ﻣﻦ ﺍﻟﺒﺪﻋﺔ‬
‫ﻭﺟﻮﺏ ﲢﻜﻴﻢ ﺷﺮﻉ ﺍﷲ ﻭﻧﺒﺬ ﻣﺎ ﺧﺎﻟﻔﻪ‬
‫ﺍﳉﻮﺍﺏ ﺍﳌﻔﻴﺪ ﰲ ﺣﻜﻢ ﺍﻟﺘﺼﻮﻳﺮ‬
‫ﺣﻜﻢ ﺍﻹﺳﻼﻡ ﰲ ﻣﻦ ﻃﻌﻦ ﰲ ﺍﻟﻘﺮﺁﻥ ﺃﻭ ﰲ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ‬
‫ﺍﻟﺪﺭﻭﺱ ﺍﳌﻬﻤﺔ ﻟﻌﺎﻣﺔ ﺍﻷﻣﺔ‬
‫ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺼﺤﻴﺤﺔ ﻭﻣﺎ ﻳﻀﺎﺩﻫﺎ‬
‫ﻧﺼﻴﺤﺔ ﻭﺗﻨﺒﻴﻪ ﻋﻠﻰ ﻣﺴﺎﺋﻞ ﰲ ﺍﻟﻨﻜﺎﺡ ﳐﺎﻟﻔﺔ ﻟﻠﺸﺮﻉ‬
‫ﻣﺎﺫﺍ ﳚﺐ ﻋﻠﻴﻜﻢ ﺷﺒﺎﺏ ﺍﻹﺳﻼﻡ‬
‫ﺍﻷﺟﻮﺑﺔ ﺍﳌﻔﻴﺪﺓ ﻋﻦ ﺑﻌﺾ ﺭﺳﺎﺋﻞ ﺍﻟﻌﻘﻴﺪﺓ‬
‫ﺃﳘﻴﺔ ﺍﻟﻌﻠﻢ ﰲ ﳏﺎﺭﺑﺔ ﺍﻷﻓﻜﺎﺭ ﺍﳍﺪﺍﻣﺔ‬
‫ﻟﻘﺪ ﺗﻮﱃ ﻃﻮﺍﻝ ﺣﻴﺎﺗﻪ ﻣﻨﺎﺻﺐ ﻫﺎﻣﺔ ﰲ ﳎﺎﻝ ﺍﻟﺘﻌﻠﻴﻢ ﻭﺍﻹﺩﺍﺭﺓ ﻟﻠﺒﻼﺩ‪ .‬ﻭﻣﻦ ﺍﳌﻨﺎﺻﺐ ﺍﻟﱵ ﻛـﺎﻥ‬
‫ﻳﺘﻮﻻﻫﺎ‪:‬‬
‫‪ .1‬ﺍﻟﻘﻀﺎﺀ ﰲ ﻣﻘﺎﻃﻌﺔ ﺍﳋﺮﺝ )ﺍﻟﺪﱂ ﺣﻴﻨﺬﺍﻙ( ﰲ ﻣﺪﺓ ﻃﻮﻳﻠﺔ ﺗﻘﺮﺏ ﻣﻦ ‪ 14‬ﺳﻨﺔ ﺍﻋﺘﺒﺎﺭﺍ ﻣـﻦ‬
‫ﲨﺎﺩﻯ ﺍﻵﺧﺮ ‪1357‬ﻩ ﺇﱃ ‪‬ﺎﻳﺔ ﻋﺎﻡ ‪1371‬ﻩ‪.‬‬
‫‪ .2‬ﺃﺻﺒﺢ ﻋﻀﻮﺍ ﰲ ﻫﻴﺌﺔ ﺍﻟﺘﺪﺭﻳﺲ ﻟﻠﻤﻌﻬﺪ ﺍﻟﻌﻠﻤﻲ ﺑﺎﻟﺮﻳﺎﺽ ﻋﺎﻡ ‪1372‬ﻩ‪ ,‬ﰒ ﺃﺧﺬ ﺑﺎﻟﺘﺪﺭﻳﺲ‬
‫ﰲ ﻛﻠﻴﺔ ﺍﻟﺸﺮﻳﻌﺔ ﻫﻨﺎﻙ ﺑﻌﺪ ﺗﺄﺳﻴﺴﻬﺎ ﺍﺑﺘﺪﺍﺀ ﻣﻦ ﻋﺎﻡ ‪1373‬ﻩ‪ .‬ﻟﻘﺪ ﺍﺷﺘﻐﻞ ﻣﻌﻠﻤﺎ ﺑﺎﻟﺮﻳﺎﺽ‬
‫ﳌﺪﺓ ﺗﺴﻊ ﺳﻨﲔ ﺣﻴﺚ ﺍﻧﺘﻬﻰ ﻋﻤﻠﻪ ﻫﻨﺎﻙ ﻋﺎﻡ ‪1380‬ﻩ‪.‬‬
‫ﻋﺜﻤﺎﻥ ﺑﻦ ﳏﻤﺪ ‪203 -‬‬

‫‪ .3‬ﺗﻮﱃ ﻣﻨﺼﺐ ﻣﺪﻳﺮ ﺍﳉﺎﻣﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺑﺎﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ ﻣﻦ ﻋﺎﻡ ‪1381‬ﻩ ﺇﱃ ﻋﺎﻡ ‪1390‬ﻩ ‪,‬‬
‫ﰒ ﺗﻮﱃ ﻣﻨﺼﺐ ﺍﳌﺪﻳﺮ ﻟﻠﺠﺎﻣﻌﺔ ﻣﻦ ﻋﺎﻡ ‪1390‬ﻩ ﺇﱃ ﻋﺎﻡ ‪1395‬ﻩ‪.‬‬
‫‪ .4‬ﺗﻮﱃ ﺇﺩﺍﺭﺓ ﺍﻹﻓﺘﺎﺀ ﻣﻊ ﺗﻮﻟﻴﻪ ﻟﻠﻮﺯﺍﺭﺓ ﺑﻘﺴﻢ ﺍﻟﺒﺤﻮﺙ ﻭﺍﻟﻔﺘﺎﻭﻯ ﻭﺍﻟﺪﻋﻮﺓ ﻭﺍﻹﺭﺷﺎﺩ ﺍﻋﺘﺒﺎﺭﺍ ﻣﻦ‬
‫‪ 14‬ﺷﻮﺍﻝ ‪1395‬ﻩ ﺇﱃ ﻭﻓﺎﺗﻪ‪.‬‬
‫ﻟﻘﺪ ﺗﺰﺍﻣﻦ ﺗﻮﻟﻴﻪ ﳍﺬﻩ ﺍﳌﻨﺎﺻﺐ ﻣﻊ ﺗﻮﻟﻴﻪ ﳌﻨﺎﺻﺐ ﺃﺧﺮﻯ ﻫﺎﻣﺔ‪ ,‬ﻣﻨﻬﺎ‪:‬‬
‫• ﺭﻳﺎﺳﺔ ﺍﻟﻠﺠﻨﺔ ﺍﻟﺪﺍﺋﻤﺔ ﻟﻠﺒﺤﻮﺙ ﻭﺍﻟﻔﺘﺎﻭﻯ‬
‫• ﺍﻟﺮﻳﺎﺳﺔ ﺍﻟﻌﻠﻴﺎ ﻟﻠﻤﺠﻠﺲ ﺍﻟﻌﺎﳌﻲ ﻟﻠﻤﺴﺎﺟﺪ‬
‫• ﺭﻳﺎﺳﺔ ﳎﻤﻊ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﺍﳌﺘﻤﺮﻛﺰ ﲟﻜﺔ ﺍﳌﻜﺮﻣﺔ‬
‫• ﻋﻀﻮﻳﺔ ﻗﻨﺼﻠﻴﺔ ﺭﺍﺑﻄﺔ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‬
‫• ﻋﻀﻮﻳﺔ ﻫﻴﺌﺔ ﻛﺒﺎﺭ ﺍﻟﻌﻠﻤﺎﺀ ﺑﺎﻟﺴﻌﻮﺩﻳﺔ‬
‫• ﻋﻀﻮﻳﺔ ﺍ‪‬ﻠﺲ ﺍﻷﻋﻠﻰ ﻟﻠﺠﺎﻣﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺑﺎﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ‬
‫• ﻋﻀﻮﻳﺔ ﺍﻟﻠﺠﻨﺔ ﺍﻟﻌﻠﻴﺎ ﻟﻠﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺑﺎﻟﺴﻌﻮﺩﻳﺔ‬
‫• ﻋﻀﻮﻳﺔ ﳎﻠﺲ ﺍﻟﺸﻮﺭﻯ ﻟﺮﺍﺑﻄﺔ ﺍﻟﺸﺒﺎﺏ ﺍﻹﺳﻼﻣﻲ ﺍﻟﻌﺎﳌﻲ‬
‫ﻭﺭﻏﻢ ﺫﻳﻮﻉ ﺻﻴﺘﻪ ﻭﻋﻠﻮ ﺷﺄﻧﻪ ﰲ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ ﱂ ﻳﺴﻠﻢ ﻣﻦ ﺍﻧﺘﻘﺎﺩﺍﺕ ﻣﻮﺟﻬﺔ ﺇﱃ ﻓﺘﺎﻭﺍﻩ ﺍﻟﺸﺪﻳﺪﺓ‬
‫ﻭﺧﺎﺻﺔ ﻣﺎ ﳍﺎ ﺻﻠﺔ ﺑﻘﻀﺎﻳﺎ ﺍﳌﺮﺃﺓ ﻭﻣﻮﻗﻔﻪ ﺍﻟﺴﻴﺎﺳﻲ ﲡﺎﻩ ﺃﺯﻣﺔ ﺍﳌﺴﻠﻤﲔ ﻭﻧﺰﺍﻋﻬﻢ ﻣﻊ ﺍﻟﻐﺮﺏ‪ .‬ﻣﻨـﻬﺎ‬
‫ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ ﺭﺳﺎﻟﺔ ﻧﻘﺪﻳﺔ ﻣﻦ ﺃﺳﺎﻣﺔ ﺑﻦ ﻻﺩﻥ ﺑﺘﺎﺭﻳﺦ ‪ 29‬ﺩﻳﺴﻴﻤﱪ ‪ 1994‬ﲢﺘـﻮﻱ ﻋﻠـﻰ‬
‫ﺍﻧﺘﻘﺎﺩﺍﺕ ﻭﻧﺼﺎﺋﺢ ﻣﻮﺟﻬﺔ ﺇﻟﻴﻪ‪ .‬ﻣﻦ ﳏﺘﻮﻳﺎﺕ ﺍﻟﺮﺳﺎﻟﺔ‪:‬‬
‫‪ .1‬ﻣﻨﺎﻗﺸﺔ ﻣﺸﺮﻭﻋﻴﺔ ﺳﻜﻮﺗﻪ ﻋﻦ ﺑﻌﺾ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﺛﺒﺖ ﲢﺮﳝﻬﺎ‪ ,‬ﻛﺎﳌﻌﺎﻣﻼﺕ ﺍﻟﺮﺑﻮﻳﺔ ﺍﻟﱵ‬
‫ﲡﺮﻱ ﳑﺎﺭﺳﺘﻬﺎ ﰲ ﺍﳌﺆﺳﺴﺎﺕ ﺍﳌﺎﻟﻴﺔ ﺑﺎﳌﻤﻠﻜﺔ ﻣﻊ ﺳﺎﺑﻖ ﻗﻮﻟﻪ ﺍﻟﻮﺍﺿﺢ ﲝﺮﻣﺔ ﺍﻟﺮﺑﺎ ﻭﻋﺪﻡ‬
‫ﺟﻮﺍﺯ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻟﺒﻨﻮﻙ ﺍﻟﺮﺑﻮﻳﺔ‪.‬‬
‫‪ .2‬ﻣﻨﺎﻗﺸﺔ ﻣﺸﺮﻭﻋﻴﺔ ﺗﺴﺎﻫﻠﻪ ﻭﺳﻜﻮﺗﻪ ﻋﻦ ﺗﺼﺮﻑ ﺍﳊﺎﻛﻢ ﺍﻟﺬﻱ ﻭﺿﻊ ﺍﻟـﺼﻠﻴﺐ ﻋﻠـﻰ‬
‫ﺻﺪﺭﻩ‪ .‬ﺃﻟﻴﺲ ﺫﻟﻚ ﻓﻌﻼ ﻳﺆﺩﻱ ﺑﺼﺎﺣﺒﻪ ﺇﱃ ﺍﻟﻜﻔﺮ؟‪.‬‬
‫‪ .3‬ﻣﻨﺎﻗﺸﺔ ﻣﺸﺮﻭﻋﻴﺔ ﺍﻟﻘﺮﺍﺭ ﺍﻟﻘﺎﺿﻲ ﺑﺎﻟﺘﻌﺎﻭﻥ ﻣﻊ ﺍﻟﻨﺼﺎﺭﻯ ﻭﺍﻟﻴﻬﻮﺩ ﻋﻨﺪ ﻧـﺸﻮﺏ ﺣـﺮﺏ‬
‫ﺍﳋﻠﻴﺞ ﻭﺍ‪‬ﺎﻣﻪ ﺑﺎﻟﺘﻘﺼﲑ ﻟﺴﻜﻮﺗﻪ ﻋﻦ ﻗﻀﻴﺔ ﺍﺳﺘﻌﺎﻧﺔ ﺍﳌﺴﻠﻤﲔ ﺑﺎﻟﻜﻔﺎﺭ ﻋﻨﺪ ﺍﻟﻀﺮﻭﺭﺓ‪.‬‬
‫‪ .4‬ﻣﻨﺎﻗﺸﺔ ﻣﺸﺮﻭﻋﻴﺔ ﺳﻜﻮﺗﻪ ﻋﻦ ﻗﺮﺍﺭ ﺍﳊﻜﻮﻣﺔ ﺍﻟﻘﺎﺿﻲ ﲟﺴﺎﻋﺪﺓ ﺯﻋﻤﺎﺀ ﻣﻦ ﺍﳌﺸﺮﻛﲔ ﰲ‬
‫ﺍﳊﺮﺏ ﺿﺪ ﺍﳌﺴﻠﻤﲔ ﺑﺎﻟﻴﻤﻦ‪.‬‬
‫ﻭﻣﻊ ﺫﻟﻚ‪ ,‬ﱂ ﲤﻨﻊ ﻣﺜﻞ ﻫﺬﻩ ﺍﻻﻧﺘﻘﺎﺩﺍﺕ ﺍﳌﻮﺟﻬﺔ ﺇﻟﻴﻪ ﻋﻦ ﻧﺸﺎﻃﻪ ﺍﻟﺪﺅﻭﺏ ﰲ ﺍﻻﺭﺗﺒﺎﻁ ﺑﺎﻟﺪﻋﻮﺓ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﻭﺧﺎﺻﺔ ﺑﻨﻮﺍﺣﻲ ﺍﻟﺪﻋﻮﺓ ﺍﳌﺘﺎﺣﺔ‪.‬‬
‫ﺇﺳﻬﺎﻣﺎﺗﻪ ﰲ ﳎﺎﻝ ﺍﻟﺪﻋﻮﺓ‬
 ‫‪ISoIT‬‬ ‫‪- 204‬‬

‫ﻣﻦ ﺍﳌﻤﻜﻦ ﺇﻟﻘﺎﺀ ﺍﻟﻀﻮﺀ ﻋﻠﻰ ﺇﺳﻬﺎﻣﺎﺗﻪ ﰲ ﺍﻟﺪﻋﻮﺓ ﻣﻦ ﳐﺘﻠﻒ ﺍﻟﺰﻭﺍﻳﺎ ﺳﻮﺍﺀ ﻋﻠﻰ ﺍﻟﺼﻌﻴﺪ ﺍﻟﻌﺎﳌﻲ‬
‫ﰲ ﳎﺎﻝ ﺍﻟﺘﻌﻠﻴﻢ ﺃﻭ ﻋﻠﻰ ﺍﻟﺼﻌﻴﺪ ﺍﶈﻠﻲ ﺃﺛﻨﺎﺀ ﺗﻮﻟﻴﻪ ﻣﻨﺼﺐ ﺍﻟﻘﻀﺎﺀ ﻭﺍﻹﻓﺘـﺎﺀ ﻭﰲ ﻋﻼﻗﺘـﻪ ﺍﳌﺒﺎﺷـﺮﺓ‬
‫ﺑﺎ‪‬ﺘﻤﻊ ﺍﶈﻠﻲ‪.‬‬
‫ﺍﻟﺪﻋﻮﺓ ﻋﻠﻰ ﺍﳌﺴﺘﻮﻳﲔ ﺍﻟﻮﻃﲏ ﻭﺍﻟﺪﻭﱄ‬
‫ﻟﻘﺪ ﻛﺎﻥ ﻟﻠﺸﻴﺦ ﻓﻀﻞ ﻛﺒﲑ ﰲ ﻧﺸﺮ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺳﻮﺍﺀ ﻋﻠﻰ ﺍﻟﺼﻌﻴﺪ ﺍﻟـﻮﻃﲏ ﺃﻭ ﻋﻠـﻰ‬
‫ﺍﻟﺼﻌﻴﺪ ﺍﻟﺪﻭﱄ‪ .‬ﻭﺍﺯﺩﺍﺩ ﻫﺬﺍ ﺍﻟﺪﻭﺭ ﻭﺿﻮﺣﺎ ﻭﺑﺮﻭﺯﺍ ﻋﻨﺪﻣﺎ ﺗﻌﲔ ﻣﻔﺘﻴﺎ ﻟﻠﻤﻤﻠﻜﺔ ﺍﻟـﺴﻌﻮﺩﻳﺔ‪ .‬ﻟﻘـﺪ‬
‫ﻛﺎﻧﺖ ﻓﺘﺎﻭﺍﻩ ﻭﺃﺭﺍﺀﻩ ﻣﻮﺿﻊ ﻗﺒﻮﻝ ﻋﻠﻰ ﺍﻟﺼﻌﻴﺪ ﺍﻟﻘﻮﻣﻲ ﻭﺧﺎﺻﺔ ﻷﺟﻞ ﺍﶈﺎﻓﻈﺔ ﻋﻠﻰ ﻣﺼﺎﱀ ﺍﻟﺪﻳﻦ‪.‬‬
‫ﻭﻣﻦ ﺍﳌﻤﻜﻦ ﻣﻼﺣﻈﺔ ﺇﺳﻬﺎﻣﺎﺗﻪ ﰲ ﺍﻟﺪﻋﻮﺓ ﻣﻦ ﺧﻼﻝ ﺍﳌﻨﺎﺻﺐ ﺍﻟﱵ ﻛﺎﻥ ﻳﺘﻮﻻﻫـﺎ ﻛﻤـﺎ‬
‫ﺃﺳﻠﻔﻨﺎ ﺫﻛﺮﻩ‪ .‬ﻭﺑﺎﺧﺘﺼﺎﺭ ﺗﺘﻤﺜﻞ ﺇﺳﻬﺎﻣﺎﺗﻪ ﻋﻠﻰ ﺍﻟﺼﻌﻴﺪﻳﻦ ﺍﻟﻮﻃﲏ ﻭﺍﻟﺪﻭﱄ ﻓﻴﻤﺎ ﻳﻠﻲ‪:‬‬
‫‪ .1‬ﺗﺄﻳﻴﺪﻩ ﻭﻣﺴﺎﻧﺪﺗﻪ ﻟﻠﻤﺆﺳﺴﺎﺕ ﻭﺍﳌﺮﺍﻛﺰ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺫﻟﻚ ﰲ ﺻـﻮﺭﺓ ﺍﳌـﺴﺎﻋﺪﺍﺕ ﺍﻟﺘﻌﻠﻴﻤﻴـﺔ‬
‫ﻭﺍﻟﺪﻋﻮﻳﺔ ﻭﺧﺎﺻﺔ ﰲ ﺍﻟﺪﻭﻝ ﺍﻟﱵ ﻳﻀﻌﻒ ﻓﻴﻬﺎ ﺍﳌﺴﻠﻤﻮﻥ ﻣﺎﺩﻳﺎ ﻭﻣﻌﻨﻮﻳﺎ‪.‬‬
‫‪ .2‬ﺗﺄﻳﻴﺪﻩ ﻟﻠﻤﺴﺎﻋﻲ ﺍﳉﻬﺎﺩﻳﺔ ﻭﺩﻋﻮﺗﻪ ﻣﻦ ﺍﺳﺘﻄﺎﻉ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺇﱃ ﻣﺴﺎﻋﺪﺓ ﺍﳌـﻀﻄﻬﺪﻳﻦ ﻣـﻦ‬
‫ﺍﳌﺴﻠﻤﲔ ﻛﻤﺎ ﻫﻮ ﺍﳊﺎﻝ ﰲ ﺃﻓﻐﺎﻧﺴﺘﺎﻥ ﻭﺑﻮﺳﻨﻪ ﻭﻫﺮﺳﻴﻚ ﻭﺷﺎﺷﲔ ﻭﻛﺸﻤﲑ ﻭﺃﻣﺜﺎﳍﺎ‪.‬‬
‫ﺍﻟﺪﻋﺎﺓ‬ ‫‪ .3‬ﺍﻻﻫﺘﻤﺎﻡ ﺑﺄﺣﻮﺍﻝ ﺍﻟﺪﻋﺎﺓ‪ ,‬ﻭﺫﻟﻚ ﲟﺴﺎﻋﺪ‪‬ﻢ ﻋﻠﻰ ﲣﻔﻴﻒ ﺃﻋﺒﺎﺀﻫﻢ ﺣﻴﺚ ﻳﺰﻳﺪ ﻋﺪﺩ‬
‫ﺍﻟﺬﻳﻦ ﻳﺘﺴﻠﻤﻮﻥ ﺍﳌﺴﺎﻋﺪﺍﺕ ﻣﻨﻪ ﻋﻦ ﺃﻟﻒ ﺩﺍﻋﻴﺔ ﻭﻫﻢ ﻳﻨﺘﺸﺮﻭﻥ ﺍﻵﻥ ﰲ ﻛﻞ ﻣﻜﺎﻥ ﻟﺘﺒﻠﻴﻎ ﺍﻟﺪﻋﻮﺓ‬
‫ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬
‫‪ .4‬ﻣﺴﺎﻧﺪﺗﻪ ﻟﺒﻌﺾ ﻫﻴﺌﺎﺕ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ﻭﺗﺪﻋﻴﻤﻬﺎ ﻣﺎﺩﻳﺎ ﲜﺎﻧـﺐ ﻣـﺴﺎﻋﺪﺓ‬
‫ﺃﻋﻀﺎﺋﻬﺎ‪.‬‬
‫ﻫﺬﻩ ﺍﻟﻀﺨﺎﻣﺔ ﰲ ﺇﺳﻬﺎﻣﺎﺗﻪ ﻗﺪ ﺭﺷﺤﺘﻪ ﻋﻦ ﺟﺪﺍﺭﺓ ﻭﺍﺳﺘﺤﻘﺎﻕ ﻟﺘﺴﻠﻢ ﺟﺎﺋﺰﺓ ﺍﳌﻠﻚ ﻓﻴـﺼﻞ‬
‫ﺍﻟﺪﻭﻟﻴﺔ ﻣﻦ ﻣﺆﺳﺴﺔ ﺍﳌﻠﻚ ﻓﻴﺼﻞ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻋﺎﻡ ‪1402‬ﻩ ﺗﻘﺪﻳﺮﺍ ﻷﻋﻤﺎﻟﻪ ﺍﳉﻠﻴﻠﺔ ﻟﻺﺳﻼﻡ‪.‬‬
‫ﺍﻟﺪﻋﻮﺓ ﰲ ﳎﺎﻝ ﺍﻟﺘﻌﻠﻴﻢ‬
‫ﺇﻥ ﺃﻧﺸﻄﺘﻪ ﺍﻟﺪﻋﻮﻳﺔ ﻋﻦ ﻃﺮﻳﻖ ﺍ‪‬ﺎﻝ ﺍﻟﺘﻌﻠﻴﻤﻲ ﺳﻮﺍﺀ ﰲ ﺻﻮﺭﺓ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﺮﲰﻲ ﺃﻭ ﻏﲑ ﺍﻟﺮﲰﻲ ﲤﺜﻞ‬
‫ﺑﻼ ﺷﻚ ﺇﺳﻬﺎﻣﺎ ﻛﺒﲑﺍ ﻣﻨﻪ ﰲ ﺗﻮﻟﻴﺪ ﳎﺘﻤﻊ ﻣﻌﺮﰲ ﻭﺇﻧﺘﺎﺝ ﻛﺜﲑ ﻣﻦ ﺍﳌﺜﻘﻔﲔ ﺍﻹﺳﻼﻣﻴﲔ ﰲ ﺟﻬﺪ ﻟﻨﺸﺮ‬
‫ﺍﻟﺘﻌﺎﻟﻴﻢ ﺍﻹﺳﻼﻣﻴﺔ‪ .‬ﻭﺃﺛﻨﺎﺀ ﻋﻤﻠﻪ ﺑﺎﻟﺮﻳﺎﺽ )‪1372‬ﻩ‪1380-‬ﻩ( ﺍﺷﺘﻐﻞ ﻣﺪﺭﺳﺎ ﺣﻜﻮﻣﻴﺎ ﰲ ﺑﺪﺍﻳـﺔ‬
‫ﻋﻤﻠﻪ ﺑﺎﳌﻌﻬﺪ ﺍﻟﻌﻠﻤﻲ ﰒ ﻋﻤﻞ ﺑﺎﻟﻜﻠﻴﺔ ﺍﻟﺸﺮﻋﻴﺔ ﺑﻨﺎﺀ ﻋﻠﻰ ﻃﻠﺐ ﺃﺳﺘﺎﺫﻩ ﺍﻟﺬﻱ ﻛﺎﻥ ﺃﻳﻀﺎ ﻣﻔﺘﻴﺎ ﰲ ﺫﺍﻙ‬
‫ﺍﻟﻮﻗﺖ‪ ,‬ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﻴﺦ‪ .‬ﻭﰲ ﻫﺬﻩ ﺍﻟﻜﻠﻴﺔ ﺃﻟﻘﻰ ﳏﺎﺿﺮﺍﺗﻪ ﻋﻠﻰ ﻃﻼﺑﻪ ﺣـﻮﻝ ﻋﻠـﻮﻡ‬
‫ﺍﻟﻌﻘﻴﺪﺓ ﻭﺍﳊﺪﻳﺚ ﻭﺍﻟﻔﻘﻪ ﻭﺍﻟﻨﺤﻮ‪.‬‬
‫ﰒ ﻭﺍﻓﻖ ﻋﻠﻰ ﻗﺒﻮﻝ ﻣﻨﺼﺐ ﻧﺎﺋﺐ ﻣﺪﻳﺮ ﺍﳉﺎﻣﻌﺔ ﺑﻨﺎﺀ ﻋﻠﻰ ﻃﻠﺐ ﺃﺳﺘﺎﺫﻩ ﺃﻳﻀﺎ‪ .‬ﻭﺑﻌﺪ ﻭﻓـﺎﺓ‬
‫ﺃﺳﺘﺎﺫﻩ ﺍﺿﻄﻠﻊ ﲟﻬﻤﺔ ﺍﳌﺪﻳﺮ ﻟﻠﺠﺎﻣﻌﺔ ﻋﺎﻡ ‪1390‬ﻩ‪ .‬ﻟﻘﺪ ﻛﺜﺮﺕ ﺃﻋﻤﺎﻟﻪ ﺍﳉﻠﻴﻠﺔ ﰲ ﺍﻻﺭﺗﻘﺎﺀ ﺑـﺎﻟﺘﻌﻠﻴﻢ‬
‫ﰲ ﻫﺬﻩ ﺍﳉﺎﻣﻌﺔ ﻭﱂ ﻳﻘﺘﺼﺮ ﺍﻫﺘﻤﺎﻣﻪ ﻋﻠﻰ ﺍﳌﻨﻬﺞ ﺍﻟﺪﺭﺍﺳﻲ ﺍﳌﻄﻠﻮﺏ ﺇﻟﻘﺎﺅﻩ ﺑﻞ ﲡـﺎﻭﺯ ﺍﻫﺘﻤﺎﻣـﻪ ﺇﱃ‬
‫ﻋﺜﻤﺎﻥ ﺑﻦ ﳏﻤﺪ ‪205 -‬‬

‫ﺗﻄﻮﺭ ﻫﻴﺌﺔ ﺍﻟﺘﺪﺭﻳﺲ ﺍﻟﻌﺎﻣﻠﺔ ﺑﺎﳉﺎﻣﻌﺔ‪ .‬ﻭﰲ ﻣﺴﺘﻬﻞ ﻋﺎﻡ ‪1381‬ﻩ ﻗﺴﻤﺖ ﺍﳉﺎﻣﻌـﺔ ﲟﺒـﺎﺩﺭﺓ ﻣﻨـﻪ‬
‫ﺍﻟﺪﺭﺍﺳﺔ ﺇﱃ ﻣﺮﺣﻠﺘﲔ‪ ,‬ﻣﺮﺣﻠﺔ ﺍﻟﺜﺎﻧﻮﻳﺔ ﺍﳌﺘﻮﺳﻄﺔ ﻭﺍﻟﻌﺎﻟﻴﺔ ﻭﻛﻠﻴﺔ ﺍﻟﺸﺮﻳﻌﺔ‪ .‬ﻫـﺬﻩ ﺍﻟﻜﻠﻴـﺔ ﻟﻠـﺸﺮﻳﻌﺔ‬
‫ﺍﻧﻘﺴﻤﺖ ﺑﺪﻭﺭﻫﺎ ﺇﱃ ﺃﺭﺑﻊ ﺷﻌﺐ‪ ,‬ﻛﻠﻴﺔ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﻭﺍﻟﺪﻋﻮﺓ ‪,‬ﻭﻛﻠﻴﺔ ﺍﻟﻘـﺮﺁﻥ ﺍﻟﻜـﺮﱘ ﻭﻛﻠﻴـﺔ‬
‫ﺍﳊﺪﻳﺚ‪ ,‬ﻭﻛﻠﻴﺔ ﺍﻟﻠﻐﺔ ﻭﺍﻷﺩﺏ ﺍﻟﻌﺮﰊ‪.‬‬
‫ﺍﻟﺪﻋﻮﺓ ﺃﺛﻨﺎﺀ ﺍﻟﻌﻤﻞ ﰲ ﺍﻟﻘﻀﺎﺀ ﻭﺍﻹﻓﺘﺎﺀ‬
‫ﻣﻦ ﺍﳌﻤﻜﻦ ﻣﻼﺣﻈﺔ ﻣﺎ ﺑﺬﻟﻪ ﻣﻦ ﺟﻬﻮﺩ ﻣﻀﻨﻴﺔ ﰲ ﺳﺒﻴﻞ ﻧﺸﺮ ﺍﻟﻔﻬﻢ ﺍﻟﺼﺤﻴﺢ ﻟﻠﺪﻳﻦ ﻋﻦ ﻃﺮﻳﻖ‬
‫ﺇﻟﻘﺎﺀ ﺍﻟﺪﺭﻭﺱ ﻭﺍﶈﺎﺿﺮﺍﺕ ﺃﺛﻨﺎﺀ ﻋﻤﻠﻪ ﰲ ﺍﻟﻘﻀﺎﺀ ﰲ ﻣﻘﺎﻃﻌﺔ ﺍﳋﺮﺝ ﺇﱃ ﺗﻮﻟﻴﻪ ﺍﻹﻓﺘﺎﺀ ﻟﻠﻤﻤﻠﻜﺔ ﺣـﱴ‬
‫‪‬ﺎﻳﺔ ﻋﻤﺮﻩ‪ .‬ﻭﻣﻊ ﺍﻧﺸﻐﺎﻝ ﺍﻟﺸﻴﺦ ﲟﻬﻤﺔ ﺍﻟﻘﻀﺎﺀ ﰲ ﻣﻘﺎﻃﻌﺔ ﺍﳋـﺮﺝ )‪1357‬ﻩ‪1371-‬ﻩ( ﺿـﺤﻰ‬
‫ﺍﻟﺸﻴﺦ ﺑﻮﻗﺘﻪ ﻭﺟﻬﺪﻩ ﻭﺫﻟﻚ ﺑﺈﻟﻘﺎﺀ ﺍﻟﺪﺭﻭﺱ ﺍﻟﱵ ﻛﺎﻥ ﻳﻘﻴﻤﻬﺎ ﰲ ﺟﺎﻣﻊ ﺍﳋﺮﺝ ﻭﺍﳌﻨﺎﻃﻖ ﺍ‪‬ﺎﻭﺭﺓ ﻟـﻪ‪.‬‬
‫ﺑﻞ ﻛﺎﻥ ﺃﺣﻴﺎﻧﺎ ﻳﻘﻴﻤﻬﺎ ﰲ ﺑﻴﺘﻪ ﻟﺘﺤﻘﻴﻖ ﺭﻏﺒﺔ ﺑﻌﺾ ﺗﻼﻣﻴﺬﻩ ﺍﳊﺮﻳﺼﲔ ﻋﻠﻰ ﲢﺼﻴﻞ ﺍﻟﻌﻠﻢ ﺣﻴﺚ ﻛﺎﻥ‬
‫ﻳﻘﻴﻤﻬﺎ ﻛﻞ ﻳﻮﻡ ﻣﺎ ﻋﺪﺍ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻗﺎﻡ ﻓﻴﻪ ﲟﻬﻤﺘﻪ ﺍﻟﺮﲰﻴﺔ ﰲ ﺍﻟﻘﻀﺎﺀ‪.‬‬
‫ﺍﻧﻘﺴﻤﺖ ﺍﻟﺪﺭﻭﺱ ﺍﻟﱵ ﻛﺎﻥ ﻳﻠﻘﻴﻬﺎ ﰲ ﻣﺴﺠﺪ ﻣﻘﺎﻃﻌﺔ ﺍﳋﺮﺝ ﺇﱃ ﻓﺘﺮﺗﲔ ﺃﻭ ﺩﻭﺭﺗﲔ‪ ,‬ﺍﻟﻔﺘﺮﺓ‬
‫ﺍﻟﺼﺒﺎﺣﻴﺔ ﻭﺍﻟﻔﺘﺮﺓ ﺍﳌﺴﺎﺋﻴﺔ‪ .‬ﻭﺑﺪﺃﺕ ﺍﻟﻔﺘﺮﺓ ﺍﻟﺼﺒﺎﺣﻴﺔ ﺑﻌﺪ ﺻﻼﺓ ﺍﻟﺼﺒﺢ ﻭﴰﻠﺖ ﺍﻟﺪﺭﺍﺳﺔ ﻓﻴﻬﺎ ﻋﻠـﻮﻡ‬
‫ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﻔﻘﻪ ﻭﺍﳊﺪﻳﺚ ﻭﺍﻟﺘﻔﺴﲑ ﻭﺍﻟﻨﺤﻮ‪ .‬ﺃﻣﺎ ﺍﻟﻔﺘﺮﺓ ﺍﳌﺴﺎﺋﻴﺔ ﻓﺒﺪﺃﺕ ﺑﻌﺪ ﺻﻼﺓ ﺍﳌﻐﺮﺏ ﻭﴰﻠـﺖ‬
‫ﺍﻟﺪﺭﺍﺳﺔ ﻓﻴﻬﺎ ﻋﻠﻢ ﺍﻟﻔﺮﺍﺋﺾ ﺑﻌﺪ ﺻﻼﺓ ﺍﳌﻐﺮﺏ ﻭﻋﻠﻢ ﺍﻟﺘﻔﺴﲑ ﻻﺑﻦ ﻛﺜﲑ ﺑﻌﺪ ﺻﻼﺓ ﺍﻟﻌﺸﺎﺀ ﻭﰎ ﺫﻟﻚ‬
‫ﺑﺘﻜﻠﻴﻒ ﺃﺣﺪ ﺗﻼﻣﻴﺬﻩ‪ ,‬ﻭﻫﻮ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺟﻼﻝ ﺑﻘﺮﺍﺀﺓ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻋﻠﻰ ﻣﺴﻤﻊ‬
‫ﻣﻨﻪ‪ .‬ﻟﻘﺪ ﻛﺎﻥ ﻗﺒﻞ ﺫﻟﻚ ﻳﻠﻘﻲ ﺍﻟﺪﺭﻭﺱ ﰲ ﻫﺬﺍ ﺍﳌﺴﺠﺪ ﻋﻘﺐ ﺻﻼﰐ ﺍﻟﻈﻬﺮ ﻭﺍﻟﻌﺼﺮ ﻓﺘﻮﻗﻔﺖ ﻫـﺬﻩ‬
‫ﺍﻷﻧﺸﻄﺔ ﻧﻈﺮﺍ ﻻﺭﺗﺒﺎﻃﻪ ﲟﺨﺘﻠﻒ ﺍﳌﻬﺎﻡ ﻭﺍﳌﺴﺌﻮﻟﻴﺎﺕ ﺍﳌﺘﺰﺍﻳﺪﺓ‪.‬‬
‫ﻭﱂ ﺗﻠﻖ ﺍﻟﺪﺭﻭﺱ ﺍﻟﱵ ﺃﻟﻘﺎﻫﺎ ﻗﺒﻮﻻ ﻟﺪﻱ ﺍ‪‬ﺘﻤﻊ ﺍﶈﻠﻲ ﻓﻘﻂ ﺑﻞ ﻟﻘﻴﺖ ﻗﺒﻮﻻ ﻟﺪﻱ ﺍﳌﺸﺎﺭﻛﲔ‬
‫ﺍﻟﻘﺎﺩﻣﲔ ﻣﻦ ﺍﻟﺒﻠﺪﺍﻥ ﺍ‪‬ﺎﻭﺭﺓ ﻛـ ﻓﻠﺴﻄﲔ ﻭﳝﻦ ﻭﻋﺮﺍﻕ ﻭﻏﲑﻩ ﻟﺪﺭﺟﺔ ﺃﻥ ﺑﻌﻀﻬﻢ ﻓـﺪ ﺗﺰﻭﺟـﻮﺍ‬
‫ﻭﺍﺳﺘﻮﻃﻨﻮﺍ ﻓﻴﻬﺎ‪ .‬ﺇﻥ ﻫﺬﺍ ﺍﻹﻗﺒﺎﻝ ﺍﳌﺸﺠﻊ ﻋﻠﻰ ﺩﺭﻭﺳﻪ ﻗﺪ ﻭﻟﺪ ﻓﻜﺮﺓ ﻟﺪﻳﻪ ﻟﺒﻨﺎﺀ ﺍﳌﺴﺎﻛﻦ ﺍﻟﱵ ﲢﺘﻮﻱ‬
‫ﻋﻠﻰ ﻏﺮﻑ ﲜﻮﺍﺭ ﻫﺬﺍ ﺍﳌﺴﺠﺪ ﻹﺳﻜﺎﻥ ﺗﻼﻣﻴﺬﻩ ﲜﺎﻧﺐ ﺍﺳﺘﺌﺠﺎﺭ ﺑﻴﻮﺕ ﻻﺳﺘﻴﻌﺎﺏ ﺗﻼﻣﻴﺬﻩ ﺍﻟـﺬﻳﻦ‬
‫ﺗﺰﺍﻳﺪ ﻋﺪﺩﻫﻢ‪.‬‬
‫ﻛﻤﺎ ﺃﺳﻬﻢ ﺑﺎﻟﻔﻜﺮﺓ ﺍﻟﱵ ﺃﺩﺕ ﺇﱃ ﺗﺄﺳﻴﺲ ﺃﻭﻝ ﻣﺪﺭﺳﺔ ﺍﺑﺘﺪﺍﺋﻴﺔ ﻟﻠﺤﻜﻮﻣﺔ ﰲ ﻣﻘﺎﻃﻌﺔ ﺍﳋﺮﺝ‬
‫ﺑﺼﻮﺭﺓ ﺭﲰﻴﺔ ﻋﺎﻡ ‪1368‬ﻩ ﻛﻨﺘﻴﺠﺔ ﻻﺟﺘﻤﺎﻋﻪ ﺑﻮﱄ ﺍﻟﻌﻬﺪ ﺍﻷﻣﲑ ﺳﻌﻮﺩ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳـﺰ ﰲ ﺃﺣـﺪ‬
‫ﻣﻮﺍﺳﻢ ﺍﳊﺞ‪ .‬ﻭﲰﻴﺖ ﻫﺬﻩ ﺍﳌﺪﺭﺳﺔ ﺑـ ﻣﺪﺭﺳﺔ ﺳﻌﻮﺩ ﺍﻻﺑﺘﺪﺍﺋﻴﺔ )ﻭﺍﲰﻬﺎ ﺍﳊﺎﱄ ﻣﺪﺭﺳﺔ ﺍﺑﻦ ﻋﺒـﺎﺱ‬
‫ﺍﻻﺑﺘﺪﺍﺋﻴﺔ(‬
‫ﻭﻋﻨﺪﻣﺎ ﺗﻌﲔ ﻣﻔﺘﻴﺎ ﻟﻠﻤﻤﻠﻜﺔ ﻇﻞ ﻋﻠﻰ ﻫﺬﻩ ﺍﳊﺎﻝ ﻭﱂ ﳝﻨﻌﻪ ﻛﺜﺮﺓ ﻣﺸﺎﻏﻠﻪ ﻋﻦ ﺇﻟﻘﺎﺀ ﺩﺭﻭﺳﻪ‬
‫ﻭﳏﺎﺿﺮﺍﺗﻪ ﺍﳌﺴﺘﻨﺪﺓ ﺇﱃ ﺍﳌﺮﺍﺟﻊ ﺍﳌﻌﺘﱪﺓ ﻣﻦ ﺃﻣﺜﺎﻝ ﻛﺘﺐ ﺳﻨﻦ ﺍﻟﺴﺘﺔ ﻭﻣﺴﻨﺪ ﺍﻹﻣﺎﻡ ﺃﲪـﺪ ﻭﺍﳌﻮﻃـﺄ‬
‫ﻟﻺﻣﺎﻡ ﻣﺎﻟﻚ ﻭﺳﻨﻦ ﺍﻟﺪﺍﺭﻣﻲ ﻭﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ﻭﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ ﻭﺯﺍﺩ ﺍﳌﻌﺎﺩ ﻭﻛﺘـﺎﺏ ﺍﻟﺘﻮﺣﻴـﺪ‬
‫ﻭﻓﺘﺎﻭﻯ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻭﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ ﻭﺍﻟﺪﺭﺭ ﺍﻟﺴﻨﻴﺔ ﻭﺇﻏﺎﺛﺔ ﺍﻟﻠﻬﻔﺎﻥ ﻭﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺳـﻄﻴﺔ ﻭﺍﻟﻔـﺮﺍﺋﺾ‬
 ‫‪ISoIT‬‬ ‫‪- 206‬‬

‫ﻭﻣﻨﺘﻘﻰ ﺍﻷﺧﺒﺎﺭ ﻭﺃﺻﻮﻝ ﺍﻷﺣﻜﺎﻡ ﻭﺍﻟﻨﺨﺒﺔ ﻭﺑﻠﻮﻍ ﺍﳌﺮﺍﻡ ﻭﺍﳊﻤﻮﻳﺔ ﻭﺳﻨﻦ ﺍﻟﻜﱪﻯ ﻟﻠﻨﺴﺎﺋﻲ ﻭﺍﻟﻌﻘﻴﺪﺓ‬
‫ﺍﻟﻄﺤﺎﻭﻳﺔ ﻭﻣﻨﺎﺭ ﺍﻟﺴﺒﻴﻞ ﻣﻊ ﺇﺭﻭﺍﺀ ﺍﻟﻐﻠﻴﻞ ﻭﺍﻟﺼﺎﺭﻡ ﺍﳌﺴﻠﻮﻝ ﻋﻠﻰ ﺷﺎﰎ ﺍﻟﺮﺳﻮﻝ ﻭﺭﻳﺎﺽ ﺍﻟـﺼﺎﳊﲔ‬
‫ﻭﺍﻟﺮﺣﺒﻴﺔ‪.‬‬
‫ﺍﺭﺗﺒﺎﻃﻪ ﺍﳌﺒﺎﺷﺮ ﺑﺎﻷﻧﺸﻄﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﰲ ﺍ‪‬ﺘﻤﻊ‬
‫ﻟﻘﺪ ﻛﺎﻥ ﻟﻠﺸﻴﺦ ﺃﻳﻀﺎ ﺍﺭﺗﺒﺎﻁ ﺑﺎﻷﻧﺸﻄﺔ ﺍﻟﺪﻋﻮﻳﺔ ﺍﻷﺧﺮﻯ ﰲ ﺍ‪‬ﺘﻤﻊ ﻓﻀﻼ ﻋﻦ ﺇﻟﻘﺎﺋﻪ ﻟﻠـﺪﺭﻭﺱ‬
‫ﻭﺍﶈﺎﺿﺮﺍﺕ ﺣﱴ ﻭﻓﻖ ﰲ ﺗﻌﻤﻴﻖ ﺍﻟﻔﻬﻢ ﺍﻟﺼﺤﻴﺢ ﻟﻺﺳﻼﻡ ﻟﺪﻱ ﺍﳌﺪﻋﻮﻳﻦ‪ .‬ﻭﻣﻨﺬ ﺑﺪﺀ ﺍﺷﺘﻐﺎﻟﻪ ﻗﺎﺿـﻴﺎ‬
‫ﰲ ﻣﻘﺎﻃﻌﺔ ﺍﳋﺮﺝ ﻭﻓﻖ ﰲ ﺣﻞ ﻛﺜﲑ ﻣﻦ ﺍﳌﺸﺎﻛﻞ ﺍﻟﱵ ﺗﺘﻄﻠﺐ ﺍﻟﺘﻮﺿﻴﺢ ﻭﺍﳊﻞ‪ .‬ﻛﻤﺎ ﻗﺎﻡ ﺑﺈﺻـﺪﺍﺭ‬
‫ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﺸﺮﻋﻴﺔ ﺣﱴ ﺍﻧﺘﻘﻞ ﺇﱃ ﺭﻓﻴﻘﻪ ﺍﻷﻋﻠﻰ‪ .‬ﺑﻞ ﻛﺎﻥ ﺃﺣﻴﺎﻧﺎ ﻳﱰﻝ ﺑﻨﻔﺴﻪ ﻣﻴﺪﺍﻧﻴﺎ ﳌﻘﺎﺑﻠﺔ ﻭﺟﻬـﺎﺀ‬
‫ﺍ‪‬ﺘﻤﻊ ﻭﺳﺎﺩﺗﻪ ﻟﻠﺘﺄﻛﺪ ﻣﻦ ﺣﺴﻦ ﺳﲑ ﺃﻣﻮﺭ ﺍﻟﺒﻼﺩ ﺑﻞ ﻛﺎﻥ ﻳﺄﻣﺮﻫﻢ ﲟﺎ ﻓﻴﻪ ﺻﻼﺣﻬﻢ ﻭﻳﻨﻬﺎﻫﻢ ﻋـﻦ‬
‫ﺍﳌﻨﻜﺮ ﻭﳛﺬﺭﻫﻢ ﻣﻨﻪ ﻭﳚﻴﺐ ﻋﻦ ﻛﻞ ﺍﻷﺳﺌﻠﺔ ﺍﳌﻘﺪﻣﺔ ﺇﻟﻴﻪ‪.‬‬
‫ﻭﻛﺎﻥ ﺃﻳﻀﺎ ﳛﺮﺹ ﻋﻠﻰ ﺇﺻﻼﺡ ﺍﻟﺒﲏ ﺍﻟﺘﺤﺘﻴﺔ ﻭﺗﺸﻴﻴﺪ ﺍﳌﺴﺠﺪ ﻭﺗﺮﻣﻴﻤﻪ ﻋﻨﺪ ﺍﻗﺘﻀﺎﺀ ﺍﻷﻣﺮ‪.‬‬
‫ﻟﻘﺪ ﻗﺎﻡ ﻓﻌﻼ ﺑﺘﺮﻣﻴﻢ ﻭﺗﻮﺳﻴﻊ ﺟﺎﻣﻊ ﻣﻘﺎﻃﻌﺔ ﺍﳋﺮﺝ ﺑﻌﺪ ﺗﻮﻟﻴﻪ ﺍﻟﻘﻀﺎﺀ ﰲ ﺍﳋﺮﺝ ﺑﺴﻨﺔ ﻓﻘﻂ ﻋﻦ ﻃﺮﻳﻖ‬
‫ﺍﻟﺘﻌﺎﻭﻥ ﺍﳉﻤﺎﻋﻲ‪ .‬ﰒ ﻗﺎﻡ ﺑﺘﺮﻣﻴﻢ ﺍﳌﺴﺠﺪ ﺍﶈﻤﺪﻱ ﰲ ﴰﺎﻝ ﺍﳋﺮﺝ ﰲ ﺍﻟﺴﻨﺔ ﺍﻟﺘﺎﻟﻴﺔ ﰒ ﺟﺎﻣﻊ ﺍﻷﺯﻫـﺮ‬
‫ﻭﻣﺴﺠﺪ ﺯﻣﻴﻘﺔ ﺑﻌﺪ ﺫﻟﻚ‪ .‬ﻭﺑﻌﺪ ﺫﻟﻚ ﻗﺎﻡ ﺑﺘﺸﻴﻴﺪ ﻣﺴﺎﺟﺪ ﺟﺪﻳﺪﺓ ﺣﻮﻝ ﺍﳋـﺮﺝ ﻋﻠـﻰ ﺣـﺴﺐ‬
‫ﺍﻟﻈﺮﻭﻑ ﺣﻴﺚ ﻗﺎﻡ ﺑﺘﻌﻴﲔ ﻧﺎﺋﺐ ﻟﻪ ﻟﻠﻨﻈﺮ ﰲ ﺍﻷﻣﺮ ﻭﲝﺜﻪ ﰲ ﺍﻻﺟﺘﻤﺎﻉ ﻗﺒﻞ ﺗﻨﻔﻴﺬﻩ‪.‬‬
‫ﻫﻜﺬﺍ ﺍﺳﺘﻤﺮ ﰲ ﻫﺬﻩ ﺍﳌﺴﺎﻋﻲ ﺍﻟﻨﺒﻴﻠﺔ ﺍﻋﺘﻘﺎﺩﺍ ﻣﻨﻪ ﺑﺄﻥ ﺍﳌﺴﺠﺪ ﻟﻪ ﺩﻭﺭ ﰲ ﺗﻜـﻮﻳﻦ ﺍﻟﻔـﺮﺩ‬
‫ﻭﺍ‪‬ﺘﻤﻊ ﻭﻗﺪﺭﺓ ﻋﻠﻰ ﺗﻮﺟﻴﻪ ﻗﻠﻮﺏ ﺍﻷﻓﺮﺍﺩ ﺇﱃ ﺇﻓﺮﺍﺩ ﺍﷲ ﺗﻌﺎﱃ ﺑﺎﻟﻌﺒﺎﺩﺓ ﺍﳋﺎﻟﺼﺔ ﻭﺍﳋﻀﻮﻉ ﻷﻭﺍﻣـﺮﻩ‬
‫ﻭﻃﺎﻋﺔ ﻧﺒﻴﻪ – ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ .‬ﻟﻘﺪ ﺗﻮﰲ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺑﺎﺯ ﺻﺒﺎﺡ ﻳﻮﻡ ﺍﳋﻤﻴﺲ‪13 ,‬‬
‫ﻣﺎﻳﻮ ‪1999‬ﻡ ﻋﻦ ﻋﻤﺮ ﻳﻨﺎﻫﺰ ﺗﺴﻌﲔ ﺳﻨﺔ‪ .‬ﺗﻐﻤﺪﻩ ﺍﷲ ﺑﺮﲪﺘﻪ ﻭﺃﺳﻜﻨﻪ ﻓﺴﻴﺢ ﺟﻨﺎﺗﻪ‪.‬‬
‫ﺍﻟﺸﻴﺦ ﺑﺎﺯ ﻭﻓﻜﺮﻩ ﺍﻟﺪﻋﻮﻱ‬
‫ﻟﻘﺪ ﻗﺎﻡ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺑﺎﺯ ﺍﳌﻌﺮﻭﻑ ﺑﻌﻤﻠﻪ ﺍﻟـﺪﺅﻭﺏ ﺑـﺪﻋﻮﺓ ﺍﻟﻨـﺎﺱ ﺇﱃ ﺍﷲ ﺗﻌـﺎﱃ‬
‫ﻭﺇﺧﺮﺍﺟﻬﻢ ﻣﻦ ﺍﻟﻈﻠﻤﺎﺕ ﺇﱃ ﺍﻟﻨﻮﺭ‪ .‬ﻭﱂ ﺗﻘﺘﺼﺮ ﺩﻋﻮﺗﻪ ﺍﻹﺳﻼﻣﻴﺔ ﻋﻠﻰ ﺍﻟﻠﺴﺎﻥ ﺍﳌﺘﻤﺜـﻞ ﰲ ﺍﻟـﻮﻋﻆ‬
‫ﻭﺍﻟﺪﺭﻭﺱ ﻭﺍﶈﺎﺿﺮﺍﺕ ﻓﻘﻂ ﺑﻞ ﲡﺎﻭﺯﺕ ﺇﱃ ﺍﻟﻘﻠﻢ ﺑﺈﻧﺘﺎﺝ ﻣﺆﻟﻔﺎﺕ ﺗﺘﻤﺜﻞ ﰲ ﺍﳌﻮﻋﻈﺔ ﺍﳊـﺴﻨﺔ ﻣـﻊ‬
‫ﺇﻇﻬﺎﺭ ﺍﻫﺘﻤﺎﻣﻪ ﺑﺈﺻﻼﺡ ﺍ‪‬ﺘﻤﻊ ﻭﺧﺎﺻﺔ ﺍﳌﺴﻠﻤﲔ‪.‬‬
‫ﻭﻣﻦ ﻣﺆﻟﻔﺎﺗﻪ ﺍﻟﻘﻴﻤﺔ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺎﻟﺪﻋﻮﺓ ﻛﺘﺎﺏ " ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﷲ ﺗﻌـﺎﱃ ﻭﻛﺘـﺎﺏ "ﺃﺧـﻼﻕ‬
‫ﺍﻟﺪﻋﺎﺓ" ﻭﻛﺘﺎﺏ "ﻭﺟﻮﺏ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ" ﻭ"ﺍﻟﺪﺭﻭﺱ ﺍﶈﻤﺪﻳﺔ ﻟﻌﺎﻣـﺔ ﺍﻷﻣـﺔ"‬
‫ﻭﻛﺘﺎﺏ "ﻧﺼﺎﺋﺢ ﻋﺎﻣﺔ" ﻭﻏﲑﻩ‪ .‬ﺍﺭﺟﻊ ﺇﱃ ﻛﺘﺎﺏ ﺯﻳﺎﺩ ﺑﻦ ﳏﻤﺪ ﺍﻟﺴﻌﺪﻭﻥ ﻭﻣﻮﺿـﻮﻋﻪ " ﺍﻟﻮﺻـﺎﻳﺎ‬
‫ﺍﳌﺘﻌﻠﻘﺔ ﺑﺎﻟﺪﻋﻮﺓ ﻟﻠﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺑﺎﺯ ﻟﻨﻼﺣﻆ ﻓﻴﻪ ﺃﻓﻜﺎﺭﻩ ﺍﻟﺪﻋﻮﻳﺔ ﺑﺼﻮﺭﺓ ﻣﻨﻈﻤﺔ ﻫﻲ ﻋﺒﺎﺭﺓ ﻋﻦ‬
‫ﳎﻤﻮﻋﺔ ﻟﻮﺻﺎﻳﺎﻩ‪.‬‬
‫ﻭﺇﻟﻴﻜﻢ ﺑﻌﺾ ﺍﳌﺒﺎﺩﺭﺍﺕ ﺍﳍﺎﻣﺔ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﻭﺻﺎﻳﺎﻩ ﺍﻟﺪﻋﻮﻳﺔ ﺍﻵﰐ ﺑﻴﺎ‪‬ﺎ‪:‬‬
‫ﺃﳘﻴﺔ ﻭﻭﺟﻮﺏ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ‬
‫ﻋﺜﻤﺎﻥ ﺑﻦ ﳏﻤﺪ ‪207 -‬‬

‫ﻳﺮﻯ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺃﻥ ﺍﻟﺪﻋﻮﺓ ﺃﻣﺮ ﰲ ﻏﺎﻳﺔ ﻣﻦ ﺍﻷﳘﻴﺔ ﰲ ﻫﺬﺍ ﺍﻟﻌﺼﺮ ﺍﳊﺪﻳﺚ‪ .‬ﺇﻥ ﺍ‪‬ﺘﻤﻌﺎﺕ‬
‫ﺍﻟﺒﺸﺮﻳﺔ ﰲ ﺣﺎﺟﺔ ﻣﻠﺤﺔ ﺇﱃ ﺍﻟﺪﻋﻮﺓ ﺑﺴﺒﺐ ﺷﻴﻮﻉ ﺍﳌﺬﺍﻫﺐ ﺍﳍﺪﺍﻣﺔ ﻛﺎﻹﳊﺎﺩ ﺍﻟﺬﻱ ﻳﻨﻜﺮ ﻭﺟﻮﺩ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﻭﺍﻧﺘﺸﺎﺭ ﺍﻹﺭﺳﺎﻟﻴﺎﺕ ﺍﻟﺘﺒﺸﲑﻳﺔ ﰲ ﲨﻴﻊ ﺃﳓﺎﺀ ﺍﻟﻌﺎﱂ‪ .‬ﺇﻥ ﺃﻋﺪﺍﺀ ﺍﷲ ﻳﺘﻜﺎﺗﻔﻮﻥ ﻭﻳﺘﻌﺎﻭﻧﻮﻥ ﻟﻴﺼﺪﻭﺍ‬
‫ﻋﻦ ﺳﺒﻴﻞ ﺍﷲ ﺑﻜﻞ ﺍﻟﺴﺒﻞ‪ .‬ﻟﺬﻟﻚ ﻣﻦ ﺍﻟﻮﺍﺟﺐ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﺃﻥ ﻳﻌﺎﺭﺿﻮﺍ ﻫﺬﻩ ﺍﻷﻋﻤﺎﻝ ﺍﳌﻨﺤﺮﻓـﺔ‬
‫ﻭﻳﻘﺎﺑﻠﻮﻫﺎ ﺑﺎﻷﻧﺸﻄﺔ ﺍﻟﺪﻋﻮﻳﺔ ﺍﻟﱵ ﻳﻘﻮﻡ ‪‬ﺎ ﺍﳌﺴﻠﻤﻮﻥ ﻋﻠﻰ ﺍﺧﺘﻼﻑ ﻃﺒﻘﺎ‪‬ﻢ‪.‬‬
‫ﻳﺮﻯ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﳊﺎﺟﺔ ﺍﻟﺸﺪﻳﺪﺓ ﺇﱃ ﺍﻟﺪﻋﻮﺓ ﻷ‪‬ﺎ ‪‬ﺪﻑ ﺇﱃ ﺇﺧﺮﺍﺝ ﺍﻟﻨـﺎﺱ ﻣـﻦ‬
‫ﺍﻟﻈﻠﻤﺎﺕ ﺇﱃ ﺍﻟﻨﻮﺭ ﻭﺇﺭﺷﺎﺩﻫﻢ ﺇﱃ ﻃﺮﻳﻖ ﺍﳊﻖ ﲤﺸﻴﺎ ﻣﻊ ﺻﻔﺔ ﺍﻷﻧﺒﻴﺎﺀ ﺍﻟﺬﻳﻦ ﺃﺭﺳـﻠﻬﻢ ﺍﷲ ﺗﻌـﺎﱃ‬
‫ﻹﺧﺮﺍﺝ ﺍﻟﻨﺎﺱ ﻣﻦ ﺍﻟﻈﻠﻤﺎﺕ ﺇﱃ ﺍﻟﻨﻮﺭ‪ .‬ﻭﻫﺬﺍ ﻫﻮ ﻧﻔﺲ ﺍﻟﺪﻭﺭ ﺍﻟﺬﻱ ﳚﺐ ﺃﻥ ﻳﻠﻌﺒﻪ ﲨﻴﻊ ﺍﻟـﺪﻋﺎﺓ ﰲ‬
‫ﺩﻋﻮﺓ ﺍﻟﻨﺎﺱ ﺇﱃ ﺍﳊﻖ ﻭﺇﻧﻘﺎﺫﻫﻢ ﻣﻦ ﺍﳉﺤﻴﻢ ﻭﻣﻦ ﺍﺗﺒﺎﻉ ﺷﻴﺎﻃﲔ ﺍﻹﻧﺲ ﻭﺍﳉﻦ ﻭﺍﻟﺸﻬﻮﺍﺕ‪.‬‬
‫ﻛﻤﺎ ﻳﺮﻯ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺃﻥ ﺍﳉﻬﺎﺩ ﻻ ﻳﻬﺪﻑ ﺇﱃ ﺇﺭﺍﻗﺔ ﺍﻟﺪﻣﺎﺀ ﻭﺳﻠﺐ ﺍﻷﻣﻮﺍﻝ ﻭﺳـﱯ‬
‫ﺍﻟﻨﺴﺎﺀ ﻭﺍﻷﻃﻔﺎﻝ ﻛﻤﺎ ﺍﺩﻋﻰ ﺍﳌﺴﺘﺸﺮﻗﻮﻥ‪ .‬ﻛﺎﻥ ﻣﻦ ﺍﶈﺘﻤﻞ ﺃﻥ ﻳﻘﻊ ﺑﺎﳌﺼﺎﺩﻓﺔ ﺑـﺴﺒﺐ ﻣﻜـﺎﺑﺮ‪‬ﻢ‬
‫ﻭﺇﺻﺮﺍﺭﻫﻢ ﻋﻠﻰ ﺍﻟﻜﻔﺮ ﻣﻊ ﺍﻣﺘﻨﺎﻋﻬﻢ ﻋﻦ ﺩﻓﻊ ﺍﳉﺰﻳﺔ )ﺑﻌﺪ ﻭﻗﻮﻋﻬﻢ ﰲ ﻇﻞ ﺍﳊﻜﻮﻣﺔ ﺍﻹﺳـﻼﻣﻴﺔ(‪.‬‬
‫ﻛﺎﻥ ﺣﺎﺯﻣﺎ ﰲ ﺍﻋﺘﺮﺍﻓﻪ ﺑﺪﻭﺭ ﺍﳉﻬﺎﺩ ﺍﻟﺬﻱ ﻳﺪﻋﻢ ﺍﻻﻣﺘﺪﺍﺩ ﻟﻠﺪﻋﻮﺓ‪ .‬ﻭﻫﺬﺍ ﺛﺎﺑﺖ ﺑﺘـﺎﺭﻳﺦ ﺍﳌـﺴﻠﻤﲔ‬
‫ﺍﻟﺬﻳﻦ ﺃﺑﻌﺪﻭﺍ ﺍﻟﺮﻭﻡ ﻋﻦ ﺍﻟﺸﺎﻡ ﻭﺍﺳﺘﻮﻟﻮﺍ ﻋﻠﻰ ﺇﻣﱪﺍﻃﻮﺭﻳﺔ ﺍﻟﻔﺮﺱ ﻛﻤﺎ ﺍﻣﺘﺪ ﺍﻹﺳﻼﻡ ﺇﱃ ﺍﻟﻴﻤﻦ ﻭﺃﻣﺎﻛﻦ‬
‫ﺃﺧﺮﻯ ﰲ ﺷﺒﻪ ﺟﺰﻳﺮﺓ ﺍﻟﻌﺮﺏ‪.‬‬
‫ﻭﺑﻌﺒﺎﺭﺓ ﺃﺧﺮﻯ ‪ ,‬ﻻ ﳝﻜﻦ ﺍﻟﻠﺠﻮﺀ ﺇﱃ ﺍﳉﻬﺎﺩ ﺑﺎﻟﺴﻴﻒ ﺇﻻ ﻟﻠﺬﻭﺩ ﻋﻦ ﺍﳊﻖ ﻭﺩﻓﻊ ﺍﻟﻔـﺴﺎﺩ‬
‫ﻭﻋﻨﺪ ﺻﺪﻫﻢ ﻋﻦ ﺳﺒﻴﻞ ﺍﷲ‪ .‬ﻓﺎﳉﻬﺎﺩ ﻭﺍﻟﺪﻋﻮﺓ ﺇﺫﻥ ﻣﻦ ﻋﻮﺍﻣﻞ ﺍﻧﺘﺼﺎﺭ ﺍﻹﺳﻼﻡ‪ .‬ﻭﺫﻟﻚ ﻷﻥ ﻣﻌﻈـﻢ‬
‫ﺍﻟﻨﺎﺱ ﻻ ﻳﺴﺘﺠﻴﺒﻮﻥ ﻟﻨﺪﺍﺀ ﺍﻹﺳﻼﻡ ﻷﻧﻪ ﻳﺘﻌﺎﺭﺽ ﻣﻊ ﺃﻫﻮﺍﺋﻬﻢ ﻭﺇﺷﺒﺎﻉ ﻣﺂﺭ‪‬ﻢ ﻭﺃﻃﻤﺎﻋﻬﻢ‪ .‬ﻓﺎﳉﻬـﺎﺩ‬
‫ﺇﺫﻥ ﻳﺴﺎﻋﺪ ﺍﻟﺪﻋﻮﺓ ﻋﻠﻰ ﲢﻘﻴﻖ ﻫﺪﻓﻬﺎ ﻭﻳﻌﲔ ﺍﻟﺪﻋﺎﺓ ﻋﻠﻰ ﺇﲤﺎﻡ ﻣﻬﺎﻣﻬﻢ‪.‬‬
‫ﻭﺍﺳﺘﺪﻝ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﺒﻌﺾ ﺍﻵﻳﺎﺕ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﻓﺮﺿﻴﺔ ﺍﻟﺪﻋﻮﺓ‪ .‬ﻣﻨﻬﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪:‬‬
‫ﻭﺃﻭﻟﺌﻚ‬ ‫ﻭﻟﺘﻜﻦ ﻣﻨﻜﻢ ﺃﻣﺔ ﻳﺪﻋﻮﻥ ﺇﱃ ﺍﳋﲑ ﻭﻳﺄﻣﺮﻭﻥ ﺑﺎﳌﻌﺮﻭﻑ ﻭﻳﻨﻬﻮﻥ ﻋﻦ ﺍﳌﻨﻜﺮ‬
‫ﻫﻢ ﺍﳌﻔﻠﺤﻮﻥ‪) .‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ‪(104 :‬‬
‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪:‬‬
‫ﺃﺩﻉ ﺇﱃ ﺳﺒﻴﻞ ﺭﺑﻚ ﺑﺎﳊﻜﻤﺔ ﻭﺍﳌﻮﻋﻈﺔ ﺍﳊﺴﻨﺔ ﻭﺟﺎﺩﳍﻢ ﺑﺎﻟﱵ ﻫﻲ ﺃﺣﺴﻦ‪.‬‬
‫)ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ‪(125 :‬‬
‫ﻳﻘﻮﻝ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺇﻥ ﲨﻴﻊ ﺍﻟﻌﻠﻤﺎﺀ ﻗﺪ ﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺍﻟﻮﺟﻮﺏ ﺍﻟﻜﻔﺎﺋﻲ ﻟﻠﺪﻋﻮﺓ‪.‬‬
‫ﺇﺫﺍ ﻗﺎﻡ ‪‬ﺎ ﺍﻟﺒﻌﺾ ﺳﻘﻄﺖ ﻋﻦ ﺍﻟﺒﺎﻗﲔ‪ .‬ﻓﻮﺍﺟﺐ ﺍﻟﺪﻋﻮﺓ ﺳﻨﺔ ﻭﻋﻤﻞ ﻛﺮﱘ‪ .‬ﻭﻣﻊ ﺫﻟﻚ‪ ,‬ﺇﺫﺍ ﱂ ﻳﻘـﻢ‬
‫ﺃﺣﺪ ﺑﻮﺍﺟﺐ ﺍﻟﺪﻋﻮﺓ ﰲ ﳎﺘﻤﻌﻪ ﺃﰒ ﲨﻴﻊ ﺃﻓﺮﺍﺩﻩ ﻓﻴﻨﻄﺒﻖ ﻭﺍﺟﺐ ﺍﻟﺪﻋﻮﺓ ﻋﻠﻰ ﻛﻞ ﻓﺮﺩ ﻋﻠﻰ ﺣـﺴﺐ‬
‫ﺍﺳﺘﻄﺎﻋﺘﻪ‪ .‬ﻓﺎﻟﺬﻱ ﺗﺪﻝ ﻋﻠﻴﻪ ﺍﻵﻳﺔ ﺃﻥ ﺗﺒﻠﻴﻎ ﺍﻟﺪﻋﻮﺓ ﻭﺍﺟﺐ ﻋﻠﻰ ﻃﺎﺋﻔﺔ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﺪﻋﺎﺓ ﺍﳌﻮﻇﻔﲔ‬
‫ﻣﻦ ﻗﺒﻞ ﺍﻹﻣﺎﻡ ﻋﻠﻰ ﺃﻋﻤﺎﻝ ﺍﳊﺴﺒﺔ ﻭﺇﻥ ﻛﺎﻥ ﺫﻟﻚ ﻭﺍﺟﺒﺎ ﰲ ﺍﻷﺻﻞ ﻋﻠﻰ ﻛﻞ ﻓﺮﺩ ﻣﻦ ﺃﻓﺮﺍﺩ ﺍﻷﻣـﺔ‪.‬‬
 ‫‪ISoIT‬‬ ‫‪- 208‬‬

‫ﻳﻘﻮﻝ ﺍﺑﻦ ﻛﺜﲑ "ﺭﲪﻪ ﺍﷲ " ﰲ ﺗﻔﺴﲑ ﻫﺬﻩ ﺍﻵﻳﺔ )ﻭﺍﳌﻘﺼﻮﺩ ﻣﻦ ﻫﺬﻩ ﺍﻵﻳﺔ ﺃﻥ ﺗﻜﻮﻥ ﻓﺮﻗﺔ ﻣﻦ ﻫـﺬﻩ‬
‫ﺍﻷﻣﺔ ﻣﺘﺼﺪﻳﺔ ﳍﺬﺍ ﺍﻟﺸﺄﻥ ﻭﺇﻥ ﻛﺎﻥ ﺫﻟﻚ ﻭﺍﺟﺒﺎ ﻋﻠﻰ ﻛﻞ ﻓﺮﺩ ﻣﻦ ﺍﻷﻣﺔ‪ ,‬ﻛﻞ ﲝﺴﺒﻪ‪.‬‬
‫ﻭﺑﺎﺧﺘﺼﺎﺭ ﺇﻥ ﻫﺬﻩ ﺍﻷﻣﺔ ﺇﺫﺍ ﱂ ﺗﺆﺩ ﺭﺳﺎﻟﺘﻬﺎ ﰲ ﺍﻟﺘﺒﻠﻴﻎ ﻓﺈﻥ ﺍﷲ ﻳﻌﺮﺽ ﻋﻨﻬﺎ ﻭﻳﺘﺨﻠﻰ‬
‫ﻋﻦ ﻧﺼﺮ‪‬ﺎ ﻭﻳﺬﻳﻘﻬﺎ ﻭﺑﺎﻝ ﺃﻣﺮﻫﺎ ﻭﻳﺒﺪﳍﺎ ﻣﻦ ﺑﻌﺪ ﺃﻣﻦ ﺧﻮﻓﺎ ﻭﻣﻦ ﺑﻌﺪ ﻋﺰﺓ ﺫﻻ‪ .‬ﻭﺳﻮﻑ ﺗﺒﻘﻰ ﻋﻠـﻰ‬
‫ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﺍﳌﺘﺮﺩﻳﺔ ﺣﱴ ﺗﻌﻮﺩ ﺇﱃ ﻫﺪﻯ ﺭ‪‬ﺎ ﻭﺃﺻﺎﻟﺔ ﺩﻳﻨﻬﺎ‪ ,‬ﻭﻟﻴﻨﺼﺮﻥ ﺍﷲ ﻣﻦ ﻳﻨﺼﺮﻩ‪.‬‬
‫ﻣﻨﺎﻫﺞ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ‬
‫ﻳﺮﻯ ﺍﻟﺸﻴﺦ ﺑﺎﺯ ﺃﻥ ﻣﻨﺎﻫﺞ ﺍﻟﺪﻋﻮﺓ ﻻ ﲣﻠﻮ ﻋﻦ ﺍﳌﺼﺪﺭﻳﻦ‪ ,‬ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﺍﳌﺸﺮﻓﺔ‪.‬‬
‫ﻟﺬﻟﻚ‪ ,‬ﻳﻨﺼﺢ ﺍﻟﺪﻋﺎﺓ ﺑﺎﻟﻌﻜﻮﻑ ﻋﻠﻰ ﻛﺘﺎﺏ ﺍﷲ ﻗﺮﺍﺀﺓ ﻭﻓﻬﻤﺎ ﻭﺗﻄﺒﻴﻘﺎ ﻭﺇﺣﺎﻃﺔ‪ .‬ﺇﻧﻪ ﻛﺘﺎﺏ ﺍﷲ ﺍﳍﺎﺩﻱ‬
‫ﺇﱃ ﺳﻮﺍﺀ ﺍﻟﺴﺒﻴﻞ‪ .‬ﻛﻤﺎ ﻳﻨﺼﺢ ﺍﻟﺪﻋﺎﺓ ﺑﺎﻟﺘﻤﺴﻚ ﺑﺴﻨﺔ ﻧﺒﻴﻪ – ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﲟﺎ ﻓﻴﻬـﺎ ﻣـﻦ‬
‫ﺗﻮﺟﻴﻬﺎﺕ ﻗﻴﻤﺔ‪ .‬ﻓﻴﺠﺐ ﻋﻠﻰ ﻣﻦ ﻳﺪﻋﻮ ﺍﻟﻨﺎﺱ ﺇﱃ ﺍﳋﲑ ﻭﻳﻨﻬﺎﻫﻢ ﻋﻦ ﺍﳌﻨﻜﺮ ﻭﻳﻌﻠﻤﻬﻢ ﻃﺮﻳﻖ ﺍﳍﺪﻯ‬
‫ﻭﺍﻟﺮﺷﺎﺩ ﻣﻦ ﺫﻛﺮ ﺃﻭ ﺃﻧﺜﻰ ﺃﻥ ﻳﺮﺟﻊ ﺇﱃ ﺍﳊﺪﻳﺚ ﻭﻣﺎ ﲨﻌﻪ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﻫﺬﺍ ﺍ‪‬ﺎﻝ‪ .‬ﻭﻣﻊ ﺫﻟﻚ ﻛـﺎﻥ‬
‫ﻣﻮﻗﻔﻪ ﻳﺘﺴﻢ ﺑﺎﻻﻧﻔﺘﺎﺡ ﻣﻦ ﻧﺎﺣﻴﺔ ﺍﻻﻧﺘﻔﺎﻉ ﲟﺎ ﻛﺘﺒﻪ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﳎﺎﻝ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬
‫ﻭﺇﻟﻴﻜﻢ ﺑﻌﺾ ﺍﳌﺒﺎﺩﺭﺍﺕ ﺍﳋﺎﺻﺔ ﲟﻨﺎﻫﺞ ﺍﻟﺪﻋﻮﺓ ﻭﺍﻟﻨﺎﺑﻌﺔ ﻣﻦ ﻓﻜﺮﻩ ﺍﻟﺪﻋﻮﻱ‪:‬‬
‫ﺃ – ﺍﺧﺘﻼﻑ ﺃﺳﺎﻟﻴﺐ ﺍﻟﺪﻋﻮﺓ ﺑﺎﺧﺘﻼﻑ ﺃﺣﻮﺍﻝ ﺍ‪‬ﺘﻤﻊ‬
‫ﲣﺘﻠﻒ ﺃﺳﺎﻟﻴﺐ ﺍﻟﺪﻋﻮﺓ ﺗﺒﻌﺎ ﻟﺼﻨﻮﻑ ﺍﻟﺒﺸﺮ‪ .‬ﻭﺇﻟﻴﻜﻢ ﻫﺬﻩ ﺍﻟﺼﻨﻮﻑ ﻣﻦ ﺍﻟﻨﺎﺱ‪:‬‬
‫ﺍﻟﺼﻨﻒ ﺍﻷﻭﻝ‪ :‬ﻣﻦ ﳛﺐ ﺍﳋﲑ ﻣﻊ ﺟﻬﻠﻪ ﻭﻭﺟﻮﺩ ﻗﺪﺭ ﻳﺴﲑ ﻣﻦ ﺍﻟﻮﻋﻲ ﻭﺍﻟﻔﻬﻢ ﻟﺪﻳـﻪ‪ .‬ﻓﻤـﻦ‬
‫ﺍﻟﻀﺮﻭﺭﻱ ﺍﻟﺘﺰﺍﻡ ﺍﳊﻜﻤﺔ ﰲ ﺩﻋﻮﺗﻪ ﺇﱃ ﺍﳊﻖ‪ .‬ﻭﻫﺬﺍ ﻻ ﻳﺘﺤﻘﻖ ﺇﻻ ﺑﺘﻮﺿﻴﺢ ﺍﳊﻖ ﻟﻪ ﻭﺗﻮﺟﻴﻬﻪ ﻭﺗﻮﻋﻴﺘﻪ‬
‫ﲟﺎ ﻓﻴﻪ ﺻﻼﺣﻪ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪ ,‬ﻓﻴﻘﺒﻞ ﺍﻟﺪﻋﻮﺓ ﻭﻳﺪﺭﻙ ﺟﻬﻠﻪ ﻭﻳﺴﺘﻌﺪ ﻟﻘﺒﻮﻝ ﺍﳊﻖ‪.‬‬
‫ﺍﻟﺼﻨﻒ ﺍﻟﺜﺎﱐ‪ :‬ﻣﻦ ﻋﺮﻑ ﺍﳋﲑ ﻭﺃﻭﻗﻊ ﻧﻔﺴﻪ ﰲ ﺍﻟﻀﻼﻟﺔ‪ .‬ﻓﻤﺜﻞ ﻫﺬﺍ ﺍﻟـﺼﻨﻒ ﰲ ﺣﺎﺟـﺔ ﺇﱃ‬
‫ﺍﳌﻮﻋﻈﺔ ﺍﳊﺴﻨﺔ ﻭﺫﻟﻚ ﺑﺘﺮﻏﻴﺒﻪ ﻭﺗﺮﻫﻴﺒﻪ‪ .‬ﻛﻤﺎ ﳚﺐ ﺗﻮﻋﻴﺘﻪ ﺑﺄﻥ ﺍﻟﺘﻤﺴﻚ ﺑﺎﳊﻖ ﻃﺮﻳـﻖ ﻟﻠﻔـﻼﺡ ﰲ‬
‫ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ﻭﺃﻥ ﺇﻧﻜﺎﺭ ﺍﳊﻖ ﻳﻌﻮﺩ ﻋﻠﻰ ﺻﺎﺣﺒﻪ ﺑﺎﳍﻼﻙ ﻭﺍﻟﻮﺑﺎﻝ‪.‬‬
‫ﺍﻟﺼﻨﻒ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻣﻦ ﻟﻪ ﺷﻚ ﳝﻨﻌﻪ ﻋﻦ ﻗﺒﻮﻝ ﺍﳊﻖ ﻭﺍﳋﲑ ﻛﻤﺎ ﳝﻨﻌﻪ ﻋﻦ ﻃﺎﻋﺔ ﺍﷲ ﺗﻌﺎﱃ‪ .‬ﻟﺬﻟﻚ‪,‬‬
‫ﳚﺐ ﲝﺚ ﺍﻷﻣﻮﺭ ﺍﻟﺪﻳﻨﻴﺔ ﻣﻌﻪ ﺑﺄﺳﻠﻮﺏ ﻣﻘﻨﻊ ﳝﻴﺰ ﺑﲔ ﺍﳊﻖ ﻭﺍﻟﺒﺎﻃﻞ‪.‬‬
‫ﺍﻟﺼﻨﻒ ﺍﻟﺮﺍﺑﻊ‪ :‬ﻫﻮ ﺻﻨﻒ ﺍﳌﻸ ﻭﻭﺟﻬﺎﺀ ﺍ‪‬ﺘﻤﻊ ﺍﳌﻨﻜﺮﻳﻦ ﻟﻠﺪﻋﻮﺓ‪ .‬ﻓﻴﺠﺐ ﺍﻟﺘﺰﺍﻡ ﺍﳌﻮﻋﻈﺔ ﺍﳊﺴﻨﺔ‬
‫ﰲ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻌﻬﻢ ﻭﺗﻮﺟﻴﻬﻬﻢ ﻭﺩﻋﻮ‪‬ﻢ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﻘﻠﻢ ﻭﺍﻟﻠﺴﺎﻥ ﻣﻦ ﻗﺒﻞ ﺍﳌﺘﻤﻜﻨﲔ ﻭﺍﶈﻘﻘـﲔ ﻣـﻦ‬
‫ﺭﺟﺎﻝ ﺍﻷﻣﺔ‪.‬‬
‫ﺍﻟﺼﻨﻒ ﺍﳋﺎﻣﺲ‪ :‬ﻗﻮﻡ ﻻ ﻳﺆﻣﻨﻮﻥ ﺑﺎﷲ ﺗﻌﺎﱃ‪ .‬ﻓﻴﺠﺐ ﺗﻮﻋﻴﺘﻬﻢ ﲟﺎ ﻳﺪﻝ ﻋﻠﻰ ﻗـﺪﺭﺓ ﺍﷲ ﺗﻌـﺎﱃ‬
‫ﻭﻋﻠﻮ ﺷﺄﻧﻪ ﻭﻋﻈﻤﺘﻪ ﻭﻭﺣﺪﺍﻧﻴﺘﻪ ﺣﱴ ﻳﺮﺟﻌﻮﺍ ﺇﱃ ﺍﻟﺪﻳﻦ ﺻﺎﻏﺮﻳﻦ ﻣﺬﻋﻨﲔ‪.‬‬
‫ﻭﺑﺎﺧﺘﺼﺎﺭ‪ ,‬ﻣﻦ ﺍﳊﻘﺎﺋﻖ ﺍﻟﺜﺎﺑﺘﺔ ﺃﻥ ﺍﻟﻌﺎﻣﻞ ﺷﺊ ﻭﺍ‪‬ﺘﻤﻊ ﺷﺊ ﺁﺧﺮ‪ .‬ﻓﻤﻦ ﺍﻟﻮﺍﺟﺐ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﻠﺘﺰﻡ‬
‫ﺍﻟﻠﲔ ﻭﺍﻟﻠﻄﻒ ﻭﺍﻟﻘﻮﻝ ﺍﳊﺴﻦ ﰲ ﺩﻋﻮﺓ ﺍﻟﻨﺎﺱ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ‪ ,‬ﻓﻴﻨﻔﺬ ﻣﺎ ﻧﻘـﻮﻝ ﻗﻠـﻮ‪‬ﻢ ﻓﺘﻤﻴـﻞ ﺇﱃ‬
‫ﺍﻹﺫﻋﺎﻥ ﷲ ﺗﻌﺎﱃ ﻭﻭﺣﺪﺍﻧﻴﺘﻪ‪ .‬ﳚﺐ ﺃﻥ ﺗﺘﻌﺎﻭﻥ ﻣﻊ ﺇﺧﻮﺍﻧﻚ ﻭﻣﻦ ﻣﻌﻚ ﰲ ﺩﻋﻮﺓ ﺍﻟﻨﺎﺱ ﻭﺗـﻮﺟﻴﻬﻬﻢ‬
‫ﻋﺜﻤﺎﻥ ﺑﻦ ﳏﻤﺪ ‪209 -‬‬

‫ﺇﱃ ﺍﳊﻖ ﺑﺎﻟﻠﺠﻮﺀ ﺇﱃ ﺍﳌﻨﺎﻫﺞ ﺍﻟﺼﺤﻴﺤﺔ ﰲ ﺍ‪‬ﺘﻤﻊ ﺍﻟﺬﻱ ﺗﻜﻮﻥ ﻓﻴﻪ ﺍﻟﺪﻋﻮﺓ ﻣﺴﻤﻮﺣﺎ ‪‬ﺎ‪ .‬ﻫﺬﺍ ﺃﻣـﺮ‬
‫ﻳﻠﺰﻡ ﺗﻄﺒﻴﻘﻪ ﰲ ﺍﻟﺪﻋﻮﺓ ﻓﻴﺘﺮﺳﺦ ﺑﻪ ﺍﻹﳝﺎﻥ ﰲ ﻗﻠﻮ‪‬ﻢ ﻭﻳﻨﺘﺸﺮ ﺑﻪ ﺍﻹﺳﻼﻡ ﻟﺪﻱ ﺍﻟﻨﺎﺱ ﺑﺎﻟﱪﺍﻫﲔ ﺍﳌﻘﻨﻌﺔ‪.‬‬
‫ﻭﻣﻦ ﻫﻨﺎ ﻳﺪﺭﻙ ﺍﻟﺪﻋﺎﺓ ﺃﳘﻴﺔ ﻓﻘﻪ ﺍﻟﺪﻳﻦ ﻭﻭﺟﻮﺏ ﺍﺳﺘﻴﻌﺎﺏ ﺍﻟـﻨﻈﻢ ﺍﻹﺳـﻼﻣﻴﺔ ﻭﺍﻹﳌـﺎﻡ‬
‫ﺑﺎﻟﻘﻮﺍﻋﺪ ﺍﻟﻨﺤﻮﻳﺔ ﻭﺛﻘﺎﻓﺔ ﺍﳌﺪﻋﻮﻳﻦ ﻭﺗﻘﺎﻟﻴﺪﻫﻢ‪.‬‬
‫ﻟﺬﻟﻚ ﻣﻦ ﺍﻟﻀﺮﻭﺭﻱ ﻟﻠﺪﻋﺎﺓ ﺃﻥ ﻳﺘﻮﺳﻌﻮﺍ ﰲ ﻓﻘﻪ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﺍﳌﺸﺮﻓﺔ ﻭﻳﻠﺘﺰﻣـﻮﺍ‬
‫ﺍﳊﺮﺹ ﻭﺍﳊﻴﻄﺔ ﰲ ﻓﻬﻢ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ‪ .‬ﻛﻤﺎ ﳚﺐ ﻋﻠﻴﻬﻢ ﺗﻌﻠﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺳﲑﺓ ﺭﺳﻮﻝ ﺍﷲ ‪-‬‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ – ﻣﻦ ﺃﻭﻝ ﺑﻌﺜﺘﻪ ﺇﱃ ﻭﻓﺎﺗﻪ‪.‬‬
‫ﺏ‪ :‬ﺍﳌﻮﺿﻮﻋﺎﺕ ﺍﻟﺮﺋﻴﺴﻴﺔ ﰲ ﺍﻟﺪﻋﻮﺓ‬
‫ﺇﻥ ﺍﻻﻫﺘﻤﺎﻡ ﺑﺎﻟﻌﻘﻴﺪﺓ ﺃﻛﺜﺮ ﺍﳌﻮﺿﻮﻋﺎﺕ ﺃﳘﻴﺔ ﰲ ﺍﻟﺪﻋﻮﺓ‪ ,‬ﻣﻮﺿﻮﻉ ﺍﻟﺘﻮﺣﻴﺪ ﺍﻟﺬﻱ ﻣﻦ ﺃﺟﻠـﻪ‬
‫ﺃﺭﺳﻞ ﺍﷲ ﺍﻟﺮﺳﻞ ﻭﺃﻧﺰﻝ ﺍﻟﻜﺘﺐ ﻭﺧﻠﻖ ﺍﳉﻦ ﻭﺍﻹﻧﺲ‪ .‬ﺃﻣﺎ ﺑﻘﻴﺔ ﺍﻟﻨﻈﻢ ﰲ ﺍﻹﺳﻼﻡ ﻓﻤﺎ ﻫﻲ ﺇﻻ ﺍﻣﺘﺪﺍﺩ‬
‫ﳌﻔﻬﻮﻡ ﺍﻟﺘﻮﺣﻴﺪ‪ .‬ﻫﺬﺍ ﺍﳌﻔﻬﻮﻡ ﻳﺴﺘﻘﻴﻢ ﻣﻊ ﻛﻠﻤﺔ ﺍﻟﺸﻬﺎﺩﺓ "ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﺃﻱ ﻻ ﻣﻌﺒـﻮﺩ ﲝـﻖ ﺇﻻ ﺍﷲ‬
‫ﻭﳏﻤﺪ ﺭﺳﻮﻝ ﺍﷲ‪ .‬ﻓﺎﻟﺮﺳﺎﻟﺔ ﻳﺘﻌﻠﻖ ‪‬ﺎ ﺗﺒﻠﻴﻎ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺗﻮﺣﻴﺪ ﺍﷲ ﻭﺇﺧﻼﺹ ﺍﻟﻌﺒﺎﺩﺓ ﻟـﻪ ﺳـﺒﺤﺎﻧﻪ‬
‫ﻭﺍﻹﳝﺎﻥ ﺑﻪ ﻭﺑﺮﺳﻮﻟﻪ ﻭﲟﺎ ﺑﻠﻐﻪ ﺇﻟﻴﻨﺎ ﻣﻦ ﺃﻣﻮﺭ ﻏﻴﺒﻴﺔ‪ ,‬ﻣﺜﻞ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺃﻫﻮﺍﳍـﺎ ﻭﺍﳉﻨـﺔ ﻭﺍﻟﻨـﺎﺭ ﺇﱃ‬
‫ﺁﺧﺮﻫﺎ‪.‬‬
‫ﺇﻥ ﺍﳋﻄﻮﺓ ﺍﻷﻭﱃ ﺍﻟﱵ ﺍﲣﺬﻫﺎ ﺭﺳﻮﻝ ﺍﷲ – ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ – ﻭﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﱵ ﺃﺭﺳﺎﻫﺎ‬
‫ﻫﻲ ﺩﻋﻮﺓ ﺍﻟﻨﺎﺱ ﺇﱃ ﺗﻮﺣﻴﺪ ﺍﷲ ﺗﻌﺎﱃ ﻭﺍﻹﺧﻼﺹ ﰲ ﻋﺒﺎﺩﺗﻪ‪ .‬ﻭﺯﺍﺩ ﻣﻦ ﺗﺄﻛﻴﺪ ﻫﺬﺍ ﺍﳌﻔﻬﻮﻡ ﺍﻟﻮﺍﻗـﻊ‬
‫ﺍﻟﻘﺎﺋﻞ ﺑﺎﺳﺘﻤﺮﺍﺭ ﺭﺳﻮﻝ ﺍﷲ ﰲ ﺩﻋﻮﺓ ﺍﻟﻨﺎﺱ ﺇﱃ ﺍﻟﺘﻮﺣﻴﺪ ﰲ ﻣﻜﺔ ﳌﺪﺓ ﺛﻼﺛﺔ ﻋﺸﺮ ﺳﻨﺔ ﻗﺒﻞ ﺩﻋﻮﺗـﻪ‬
‫ﺍﻟﻨﺎﺱ ﺇﱃ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻟﺘﻜﺎﻟﻴﻒ ﺍﻟﺸﺮﻋﻴﺔ‪.‬‬
‫ﻛﻞ ﺩﻋﻮﺍﺕ ﺍﻟﺮﺳﻞ ﺻﻠﻮﺍﺕ ﺍﷲ ﻋﻠﻴﻬﻢ ﲨﻴﻌﺎ ﺍﻧﺼﺮﻓﺖ ﺇﱃ ﺗﻮﺣﻴﺪ ﺍﷲ ﻭﺗﺮﻙ ﺍﻟﺸﺮﻙ ﺑـﺎﷲ‬
‫ﻭﻧﺒﺬ ﺍﻷﺻﻨﺎﻡ ﻭﺩﻋﻮﺓ ﺍﻹﻧﺲ ﻭﺍﳉﻦ ﺇﱃ ﻋﺒﺎﺩﺓ ﺍﷲ ﻭﺣﺪﻩ ﻭﺗﺮﻙ ﻣﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﺁﺑﺎﺅﻫﻢ ﻣﻦ ﻣﻌﺘﻘـﺪﺍﺕ‬
‫ﻓﺎﺳﺪﺓ ﻭﺗﻘﺎﻟﻴﺪ ﺿﺎﻟﺔ‪.‬‬
‫ﺇﻥ ﺍﻟﻐﻠﻮ ﰲ ﻋﺒﺎﺩﺓ ﺍﳌﻘﱪﺓ ﻭﺧﺎﺻﺔ ﻣﺎ ﻳﺴﻤﻰ ﲟﻘﺎﺑﺮ ﺍﻷﻭﻟﻴﺎﺀ ﻟﺪﻱ ﻛـﺜﲑ ﻣـﻦ ﺍ‪‬ﺘﻤﻌـﺎﺕ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﺭﺍﺟﻊ ﺇﱃ ﺍﳉﻬﻞ ﲟﻔﻬﻮﻡ ﺍﻟﺘﻮﺣﻴﺪ‪ .‬ﻭﻣﻦ ﺃﺩﻟﺔ ﺟﻬﻠﻬﻢ ‪‬ﺬﺍ ﺍﳌﻮﺿﻮﻉ ﺍﻷﺳﺎﺳﻲ )ﺍﻟﺘﻮﺣﻴـﺪ(‬
‫ﺑﻨﺎﺀ ﺍﳌﺴﺠﺪ ﻓﻮﻕ ﻫﺬﻩ ﺍﳌﻘﱪﺓ ﻭﺍﺳﺘﻐﺎﺛﺔ ﺍﳌﻮﺗﻰ ﻭﺍﻟﺘﻮﺳﻞ ‪‬ﻢ ﻭﺍﻟﺬﺑﺢ ﺃﻣﺎﻡ ﺍﻟﻘﱪ ﻭﺍﻟﻨﺬﺭ ﻭﺍﻟﻴﻤﲔ ﻭﳓﻮﻩ‪.‬‬
‫ﻛﻤﺎ ﺃﻥ ﻣﻌﻈﻢ ﻗﻮﺍﻧﲔ ﺍﻟﺪﻭﻝ ﺍﻹﺳﻼﻣﻴﺔ ﺗﻨﺘﻬﺞ ﺍﻟﻘﻮﺍﻧﲔ ﺍﻟﻮﺿﻌﻴﺔ‪ .‬ﻭ‪‬ﺬﺍ ﺑﺪﻟﻮﺍ ﺷﺮﻳﻌﺔ ﺍﷲ ﻭﺭﺳـﻮﻟﻪ‬
‫ﻭﻫﻲ ﺃﻛﺜﺮ ﺍﻟﻘﻮﺍﻧﲔ ﻋﺪﻻ ﻭﻛﻤﺎﻻ‪.‬‬
‫ﻭﺳﺎﺋﻞ ﺍﻟﺪﻋﻮﺓ‬
‫ﻳﺮﻯ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺃﻥ ﺍﺳﺘﺨﺪﺍﻡ ﺃﺟﻬﺰﺓ ﺍﻹﻋﻼﻡ ﻣﻦ ﻭﺳﺎﺋﻞ ﺍﻻﺗﺼﺎﻝ ﺍﻟﻨﺎﺟﺤﺔ ﻭﺍﻟﻔﺎﻋﻠـﺔ ﰲ‬
‫ﻫﺬﺍ ﺍﻟﻌﺼﺮ ﺍﻟﺮﻗﻤﻲ‪ .‬ﺇﻥ ﺃﺟﻬﺰﺓ ﺍﻟﺮﺍﺩﻳﻮ ﻭﺍﻟﺘﻠﻔﺰﻳﻮﻥ ﻭﺍﻟﺼﺤﺎﻓﺔ‪ ,‬ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ ﺳـﺘﻘﺪﻡ ﺧﺪﻣـﺔ‬
‫ﻋﻈﻴﻤﺔ ﻳﻨﺘﻔﻊ ‪‬ﺎ ﺍﳌﺴﻠﻤﻮﻥ ﺃﻳﻨﻤﺎ ﻛﺎﻧﻮﺍ ﺇﺫﺍ ﻣﺎ ﺃﺣﺴﻦ ﺍﺳﺘﺨﺪﺍﻣﻬﺎ‪ .‬ﻛﻤﺎ ﳝﻜﻦ ﺃﻥ ﻳﻨﺘﻔﻊ ‪‬ـﺎ ﻏـﲑ‬
‫ﺍﳌﺴﻠﻤﲔ ﰲ ﻣﺴﺎﻋﺪ‪‬ﻢ ﻋﻠﻰ ﻓﻬﻢ ﺍﻹﺳﻼﻡ ﻭﺗﻌﻠﻤﻪ‪ .‬ﻟﺬﻟﻚ ﺃﺻﺒﺢ ﻣﻦ ﺍﻟﻮﺍﺟﺐ ﻋﻠﻰ ﺍﻟﺪﻋﺎﺓ ﻭﻛﺬﻟﻚ‬
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‫ﻋﻠﻰ ﺯﻋﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ ﺣﺴﻦ ﺍﻻﻧﺘﻔﺎﻉ ﺑﺎﻟﻮﺳﺎﺋﻞ ﺍﳊﺪﻳﺜﺔ ﻋﻠﻰ ﺍﺧﺘﻼﻑ ﺻﻮﺭﻫﺎ ﻣﻦ ﺍﻟﺮﺍﺩﻳﻮ ﻭﺍﻟﺼﺤﺎﻓﺔ‬
‫ﻭﺍﻟﺘﻠﻔﺰﻳﻮﻥ ﻭﺧﻄﺒﺔ ﺍﳉﻤﻌﺔ ﻭﺍﶈﺎﺿﺮﺓ‪ ,‬ﻷﻥ ﻫﺬﻩ ﺍﻟﻮﺳﺎﺋﻞ ﲤﻜﻦ ﺍﻟﺪﻋﺎﺓ ﻣﻦ ﺇﻳﺼﺎﻝ ﺭﺳﺎﻟﺔ ﺍﻹﺳﻼﻡ ﺇﱃ‬
‫ﲨﻴﻊ ﺍﻟﻨﺎﺱ ﺃﻳﻨﻤﺎ ﻛﺎﻧﻮﺍ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﺒﺴﻴﻄﺔ‪.‬‬
‫ﺍﻻﻧﺘﻔﺎﻉ ﺑﺄﺳﻠﻮﺏ ﺍﻟﺘﺰﺍﻭﺭ ﻭﺍﺳﺘﻐﻼﻝ ﺃﻭﻗﺎﺕ ﺍﻟﻔﺮﺍﻍ ﻟﻠﺪﻋﻮﺓ‬
‫ﺇﻥ ﺍﻟﺘﺰﺍﻭﺭ ﺍﳍﺎﺩﻑ ﺇﱃ ﺗﻘﺪﱘ ﺍﻟﻨﺼﺎﺋﺢ ﻭﺍﻟﺘﻮﺟﻴﻬﺎﺕ ﻭﺍﻟﺘﻌﺎﻭﻥ ﻋﻠﻰ ﺍﻟﱪ ﻭﺍﻟﺘﻘﻮﻯ ﻣـﻦ ﺍﻷﻣـﻮﺭ‬
‫ﺍﶈﻤﻮﺩﺓ‪ .‬ﻟﻘﺪ ﺃﻭﺻﻰ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﺪﻋﺎﺓ ﻭﺧﺎﺻﺔ ﺍﳌﺪﺭﺳﲔ ﻭﺍﻟﺸﻴﻮﺥ ﺑﺎﺳـﺘﻐﻼﻝ ﻋﻄﻼ‪‬ـﻢ‬
‫ﺑﺘﻨﻈﻴﻢ ﺣﻠﻘﺎﺕ ﻟﻠﻌﻠﻢ ﰲ ﺍﳌﺴﺎﺟﺪ ﻭﺇﻟﻘﺎﺀ ﺍﳋﻄﺐ ﺍﻟﺪﻳﻨﻴﺔ‪ .‬ﻣﻦ ﺍﻟﻀﺮﻭﺭﻱ ﺃﻥ ﻳﻘﻮﻣﻮﺍ ﲜﻮﻻﺕ ﻟﻠﺒﻠﺪﺍﻥ‬
‫ﺍﶈﺘﺎﺟﺔ ﺇﱃ ﺍﻟﺪﻋﻮﺓ ﻛﺒﻠﺪﺍﻥ ﺍﻷﻗﻠﻴﺎﺕ ﺍﳌﺴﻠﻤﺔ‪ .‬ﻓﺎﻟﺪﻋﻮﺓ ﻭﺍﻟﺘﻌﻠﻴﻢ ﺿﺮﻭﺭﻳﺎﻥ ﻟﻠﻘﻀﺎﺀ ﻋﻠـﻰ ﺟﻬﻠـﻬﻢ‬
‫ﻭﺗﺸﺠﻴﻌﻬﻢ ﻋﻠﻰ ﺍﻟﺘﻌﺎﻭﻥ ﻣﻦ ﺃﺟﻞ ﺍﻟﻨﻬﻮﺽ ﺑﺎﳌﺴﻠﻤﲔ‪.‬‬
‫ﺻﻔﺎﺕ ﺍﻟﺪﻋﺎﺓ ﻭﺃﺧﻼﻗﻴﺎ‪‬ﻢ‬
‫ﻳﺮﻯ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺿﺮﻭﺭﺓ ﺗﻮﺍﻓﺮ ﺑﻌﺾ ﺍﻟﺼﻔﺎﺕ ﻭﺍﻷﺧﻼﻗﻴﺎﺕ ﻟﺪﻱ ﺍﻟﺪﻋﺎﺓ ﻛﻤـﺎ ﻭﺭﺩ ﰲ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ .‬ﻣﻦ ﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ‪:‬‬
‫ﺍﻹﺧﻼﺹ‪ :‬ﳚﺐ ﻋﻠﻰ ﺍﻟﺪﺍﻋﻴﺔ ﺃﻥ ﳜﻠﺺ ﻃﺎﻋﺔ ﺍﷲ ﻭﺣﺪﻩ ﰲ ﺩﻋﻮﺗﻪ ﺍﻟﻨﺎﺱ ﺇﱃ ﺍﳊﻖ ﻭﻻ ﻳـﺼﺢ‬
‫ﻟﻪ ﺃﻥ ﻳﻌﻤﻞ ﺷﻴﺌﺎ ﺑﻘﺼﺪ ﺍﻟﺮﻳﺎﺀ ﻭﺍﻟﺴﻤﻌﺔ‪ .‬ﻓﺎﻹﺧﻼﺹ ﺻﻔﺔ ﻣﻦ ﺍﻟﺼﻔﺎﺕ ﺍﻟﱵ ﳚﺐ ﺃﻥ ﻳﺘﺤﻠـﻰ ‪‬ـﺎ‬
‫ﺍﻟﺪﺍﻋﻴﺔ‪.‬‬
‫ﺍﻟﻌﻠﻢ‪ :‬ﻣﻦ ﺍﻟﻀﺮﻭﺭﻱ ﻟﻠﺪﺍﻋﻴﺔ ﺃﻥ ﻳﺘﺴﻠﺢ ﺑﺎﻟﻌﻠﻢ ﰲ ﺩﻋﻮﺗﻪ ﺍﻟﻨﺎﺱ ﺇﱃ ﺍﳊﻖ‪ .‬ﻓﺎﻟﻌﻠﻢ ﺇﺫﻥ ﻋﺪﺓ ﻻﺯﻣﺔ‬
‫ﰲ ﺍﻟﺪﻋﻮﺓ‪ .‬ﻓﻼ ﺑﺪ ﻟﻠﺪﺍﻋﻴﺔ ﻣﻦ ﺍﻟﺘﺰﺍﻡ ﺍﳊﻴﻄﺔ ﻭﻋﺪﻡ ﺍﻟﺘﻜﻠﻢ ﻋﻤﺎ ﻻ ﻳﻌﻠﻤﻪ‪ .‬ﻛﻤﺎ ﳚﺐ ﻋﻠﻰ ﺍﻟﺪﻋﺎﺓ ﺃﻥ‬
‫ﳛﺬﺭﻭﺍ ﻣﻦ ﺍﳊﻜﻢ ﻋﻠﻰ ﺃﺣﺪ ﺑﺪﻭﻥ ﺩﻟﻴﻞ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ‪ ,‬ﻷﻥ ﻫﺬﺍ ﻳﺘﻨﺎﰱ ﻣﻊ ﻣﻮﻗـﻒ ﺍﻟﻌﻠﻤـﺎﺀ‬
‫ﻭﺍﳌﺆﻣﻨﲔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻮﺭﻉ ﺍﻟﺬﻳﻦ ﻳﺘﺴﻠﺤﻮﻥ ﺑﺎﻟﻌﻠﻢ ﰲ ﺩﻋﻮ‪‬ﻢ ﺍﻟﻨﺎﺱ ﺇﱃ ﺍﳊﻖ ﻻ ﺑﺎﻟﺘﻘﻠﻴﺪ ﺍﻷﻋﻤﻰ ﻟﺮﺃﻱ‬
‫ﻣﻦ ﺁﺭﺍﺀ ﺑﻌﺾ ﺍﻷﻓﺮﺍﺩ ﻭﺍﳉﻤﺎﻋﺎﺕ‪.‬‬
‫ﺝ‪ -‬ﺍﳊﻠﻢ ﻭﺍﻟﻠﻄﻒ ﻭﺍﻟﻠﲔ‪ :‬ﻭﻣﻦ ﺍﻟﺼﻔﺎﺕ ﺍﻟﱵ ﳚﺐ ﺃﻥ ﻳﺘﺤﻠﻰ ‪‬ﺎ ﺍﻟﺪﺍﻋﻴﺔ ﻫﻲ ﺍﳊﻠﻢ ﻭﺍﻟﻌﻔـﺔ‬
‫ﻭﺍﻟﻠﲔ ﻭﺍﻟﻠﻄﻒ ﻭﺍﻟﺼﱪ ﰲ ﺍﻟﺪﻋﻮﺓ ﻛﻤﺎ ﻳﺘﺠﻠﻰ ﰲ ﺩﻋﻮﺓ ﺭﺳﻮﻝ ﺍﷲ ‪ ,‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ ﻣﺜـﻞ‬
‫ﺍﳊﺬﺭ ﻣﻦ ﺍﻻﻧﺪﻓﺎﻉ ﻭﺍﻟﺘﺴﺮﻉ ﻭﲡﻨﺐ ﺍﻟﻘﺴﻮﺓ ﻭﺍﳋﺸﻮﻧﺔ ﰲ ﺍﻟﺪﻋﻮﺓ‪ .‬ﻓﺎﻟﺪﻋﺎﺓ ﻣﻄﺎﻟﺒﻮﻥ ﺑﺎﺗﺒﺎﻉ ﺃﺳﻠﻮﺏ‬
‫ﺍﻟﺘﺒﺸﲑ ﻭﺍﻟﺘﻴﺴﲑ ﺃﻭ ﻋﺪﻡ ﺍﻟﺘﻨﻔﲑ ﻭﺍﻟﺘﻌﺴﲑ ﰲ ﺍﻟﺪﻋﻮﺓ‪ .‬ﻭ‪‬ﺬﺍ ﺍﻷﺳﻠﻮﺏ ﺍﻟﻨﺒﻮﻱ ﻳﺘﻮﻗﻊ ﺃﻥ ﻳﻮﻓﻖ ﺍﻟﺪﺍﻋﻴﺔ‬
‫ﰲ ﺇﻗﻨﺎﻉ ﺍﳌﺪﻋﻮﻳﻦ ﺑﺴﻼﻣﺔ ﻣﺒﺎﺩﺉ ﺍﻹﺳﻼﻡ ﻭﲰﺎﺣﺘﻬﺎ ﻭﺫﻟﻚ ﺑﺎﺗﺒﺎﻉ ﺍﳊﻖ ﻭﺍﺟﺘﻨﺎﺏ ﺍﻟﺒﺎﻃﻞ‪ .‬ﻓﻼ ﳚﻮﺯ‬
‫ﻟﻠﺪﺍﻋﻴﺔ ﺍﺗﺒﺎﻉ ﺃﺳﻠﻮﺏ ﻳﻨﻔﺮ ﺍﻟﻨﺎﺱ ﻋﻦ ﺍﻟﺪﻳﻦ ﺣﱴ ﻳﻔﺮﻭﺍ ﻣﻨﻪ ﻭﻳﺮﻓﻀﻮﻧﻪ‪ .‬ﻭﻣﻊ ﺫﻟﻚ‪ ,‬ﳚﻮﺯ ﻟﻠﺪﺍﻋﻴﺔ ﺃﻥ‬
‫ﻳﻘﺎﻃﻊ ﺃﺻﺪﻗﺎﺀﻩ ﺃﻭ ﺟﲑﺍﻧﻪ ﺍﻟﻮﺍﻗﻌﲔ ﰲ ﺍﻵﺛﺎﻡ ﻭﺫﻟﻚ ﺑﻌﺰﳍﻢ ﻭﻋﺪﻡ ﺇﺟﺎﺑﺔ ﺩﻋﻮﺍ‪‬ﻢ ﺇﱃ ﻭﻻﺋﻤﻬـﻢ ﺃﻭ‬
‫ﺑﻌﺪﻡ ﺍﻟﺴﻼﻡ ﻋﻠﻴﻬﻢ ﺗﺄﺩﻳﺒﺎ ﳍﻢ ﺣﱴ ﻳﺘﻮﺏ ﺇﱃ ﺍﷲ ﻭﻳﻨﺪﻡ ﻋﻠﻰ ﻣﺎ ﺍﺭﺗﻜﺐ ﻣﻦ ﺁﺛﺎﻡ ﻭﺫﻧﻮﺏ‪ .‬ﻭﺍﺳﺘﺪﻝ‬
‫ﺍﻟﺸﻴﺦ ﻋﻠﻰ ﺟﻮﺍﺯ ﺫﻟﻚ ﺑﻘﺼﺔ ﻛﻌﺐ ﺑﻦ ﻣﺎﻟﻚ ﻭﺻﺎﺣﺒﻴﻪ ﺍﶈﻜﻮﻡ ﻋﻠﻴﻬﻢ ﺑﺎﳌﻘﺎﻃﻌﺔ ﻭﺍﻟﻌﺰﻝ ﺑـﺴﺒﺐ‬
‫ﲣﻠﻔﻬﻢ ﻋﻦ ﻏﺰﻭﺓ ﺗﺒﻮﻙ ﺑﺪﻭﻥ ﺃﻱ ﻋﺬﺭ ﻣﻘﺒﻮﻝ‪" .‬ﻭﺍﻟﺘﻠﻄﻒ ﰲ ﺍﻟﻘﻮﻝ ﻻ ﻳﻌﲏ ﺍﳌﺪﺍﻫﻨﺔ ﻭﺍﻟﻨﻔـﺎﻕ ﻭﻻ‬
‫ﺇﺧﻔﺎﺀ ﺍﳊﻖ ﺃﻭ ﲢﺴﲔ ﺍﻟﺒﺎﻃﻞ ﺃﻭ ﺍﻟﺮﺿﻰ ﺑﻪ‪ ,‬ﻭﺇﳕﺎ ﻫﻮ ﺗﺸﻮﻳﻖ ﻟﻠﻤﺪﻋﻮ ﻟﻘﺒﻮﻝ ﺍﳊﻖ ﻭﺇﻋﺎﻧﺘﻪ ﻋﻠﻰ ﻫﺬﺍ‬
‫ﻋﺜﻤﺎﻥ ﺑﻦ ﳏﻤﺪ ‪211 -‬‬

‫ﺍﻟﻘﺒﻮﻝ ﻭﻟﻴﺲ ﻓﻴﻪ ﺇﺧﻔﺎﺀ ﻣﺮﺽ ﺍﳌﺪﻋﻮ‪ ,‬ﻓﺈﻥ ﺍﻟﺪﺍﻋﻲ ﻛﺎﻟﻄﺒﻴﺐ ﻓﻜﻤﺎ ﺃﻥ ﺍﻟﻄﺒﻴـﺐ ﻻ ﳜﻔـﻲ ﻋﻠـﻰ‬
‫ﺍﳌﺮﻳﺾ ﻋﻠﺘﻪ ﻭﺿﺮﻭﺭﺓ ﺍﻟﻌﻼﺝ ﻟﻪ ﻓﻜﺬﻟﻚ ﺍﻟﺪﺍﻋﻲ ")ﺯﻳﺪﺍﻥ‪ ,1987 ,‬ﺹ‪(455.‬‬
‫ﺝ‪ -‬ﺍﻷﻣﺮ ﺑﺎﻟﻌﻮﺩﺓ ﺇﱃ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ‪ :‬ﻟﻘﺪ ﺃﻭﺻﻰ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﺎﻟﻌﻮﺩﺓ ﺇﱃ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬
‫ﻭﺍﻟﺴﻨﺔ ﺍﳌﺸﺮﻓﺔ ﻭﺫﻟﻚ ﺑﺎﻟﻌﻜﻮﻑ ﻋﻠﻴﻬﻤﺎ ﻗﺮﺍﺀﺓ ﻭﺗﺪﺑﺮﺍ ﻭﳑﺎﺭﺳﺔ ﻷﻥ ﺍﻟﻌﻠﻢ ﺍﳊﻖ ﻫﻮ ﺍﻟﻌﻠﻢ ﺍﻟـﻮﺍﺭﺩ ﰲ‬
‫ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ‪ .‬ﻟﺬﻟﻚ‪ ,‬ﳚﺐ ﻋﻠﻰ ﺍﳌﺴﻠﻢ ﺗﺮﻛﻴﺰ ﺍﻫﺘﻤﺎﻣﻪ ﺍﻟﻜﺎﻣﻞ ﻋﻠﻰ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ ﻟﻔﻬﻢ ﻣﺎ ﻓﻴﻬـﺎ‬
‫ﻣﻦ ﺃﻭﺍﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ﻭﻣﻨﻬﻴﺎﺗﻪ‪ .‬ﻭﺑﺬﻟﻚ ﻳﺘﺄﺳﻰ ﺑﺮﺳﻮﻝ ﺍﷲ – ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻣﻨﻬﺠﺎ ﻭﺃﺳﻠﻮﺑﺎ‪,‬‬
‫ﻓﻀﻼ ﻋﻦ ﻓﻬﻤﻪ ﻷﺳﺎﻟﻴﺐ ﺩﻋﻮﺓ ﺍﻟﺼﺤﺎﺑﺔ ﺍﻟﻜﺮﺍﻡ ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻬﻢ ﲨﻴﻌﺎ‪.‬‬
‫ﺩ‪ -‬ﺍﻟﺘﺰﺍﻡ ﺍﳊﻜﻤﺔ ﰲ ﺍﻟﺪﻋﻮﺓ‪ :‬ﻻ ﺑﺪ ﻟﻠﻤﺴﻠﻤﲔ ﻣﻦ ﺍﻟﺘﺄﺳﻲ ﺑﺮﺳـﻮﻝ ﺍﷲ – ﺻـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ‬
‫ﻭﺳﻠﻢ‪ -‬ﰲ ﺍﻟﻘﻴﺎﻡ ﺑﺎﻟﺪﻋﻮﺓ ﻭﺇﻧﻘﺎﺫ ﺍﻟﺒﺸﺮ ﻣﻦ ﺍﻟﻮﻗﻮﻉ ﰲ ﺍﻟﻀﻼﻟﺔ ﻭ‪‬ﻴﻬﻢ ﻋـﻦ ﺍﻹﻓـﺴﺎﺩ ﰲ ﺍﻷﺭﺽ‪.‬‬
‫ﻭﺍﳌﺮﺍﺩ ﺑﺎﳊﻜﻤﺔ ﰲ ﺗﺒﻠﻴﻎ ﺍﻟﺪﻋﻮﺓ ﺑﻴﺎﻥ ﻣﺮﺍﺩ ﺍﷲ ﻭﺗﻮﺿﻴﺤﻪ ﺑﺼﻮﺭﺓ ﻓﻌﺎﻟﺔ‪ .‬ﻭﰲ ﺳﺒﻴﻞ ﲢﻘﻴﻖ ﺫﻟﻚ ﻻ ﺑﺪ‬
‫ﻟﻠﺪﺍﻋﻴﺔ ﻣﻦ ﺍﺳﺘﺨﺪﺍﻡ ﻟﻐﺔ ﻳﺴﻬﻞ ﻋﻠﻰ ﺍﳌﺪﻋﻮ ﻓﻬﻤﻬﺎ‪ .‬ﻓﻌﻠﻴﻪ ﺍﳌﻀﻲ ‪‬ﺬﺍ ﺍﻷﺳﻠﻮﺏ ﺣﱴ ﻳـﺰﻭﻝ ﻋـﻦ‬
‫ﺍﳌﺪﻋﻮ ﺍﻻﺭﺗﻴﺎﺏ ﻭﺍﻟﺸﻚ ﰲ ﺍﳊﻖ ﺍﻟﺬﻱ ﻃﺎﻝ ﺍﺣﺘﺠﺎﺑﻪ ﻧﺘﻴﺠﺔ ﺍﺳﺘﻌﻤﺎﻝ ﻟﻐﺔ ﻏﲑ ﻭﺍﺿﺤﺔ‪ .‬ﻭﻗﺪ ﻳﻌـﻮﺩ‬
‫ﺫﻟﻚ ﺇﱃ ﻋﺪﻡ ﻭﺿﻮﺡ ﺍﻷﺩﻟﺔ ﺍﳌﻘﺪﻣﺔ ﺃﻭ ﻭﺟﻮﺩ ﺗﻨﺎﻗﺾ ﻭﺍﺿﺢ ﻗﻲ ﺗﻠﻚ ﺍﻷﺩﻟﺔ‪ .‬ﻭ‪‬ﺬﺍ ﺍﻷﺳﻠﻮﺏ ﻳﺘﻴﺴﺮ‬
‫ﻟﻠﻤﺪﻋﻮ ﺃﻥ ﻳﻔﻬﻢ ﻫﺬﺍ ﺍﳊﻖ ﺍﳌﺴﺘﻮﺭ‪.‬ﻫﻜﺬﺍ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻘﻮﻝ ﺑﻴﻨﺎ ﻻ ﻏﻤـﻮﺽ ﻓﻴـﻪ ﻭﻻ ﺇ‪‬ـﺎﻡ‬
‫ﻭﻣﻔﻬﻮﻣﺎ ﻋﻨﺪ ﺍﻟﺴﺎﻣﻊ ﻷﻥ ﺍﻟﻐﺮﺽ ﻣﻦ ﺍﻟﻜﻼﻡ ﺇﻳﺼﺎﻝ ﺍﳌﻌﺎﱐ ﺍﳌﻄﻠﻮﺑﺔ ﺇﱃ ﻣﻦ ﻳﻜﻠﻤﻪ ﺍﻟﺪﺍﻋﻲ ﻓﻴﺠـﺐ‬
‫ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻜﻼﻡ ﻭﺍﺿﺤﺎ ﻏﺎﻳﺔ ﺍﻟﻮﺿﻮﺡ‪ ,‬ﻭﳍﺬﺍ ﺃﺭﺳﻞ ﺍﷲ ﺭﺳﻠﻪ ﺑﺄﻟﺴﻨﺔ ﺃﻗﻮﺍﻣﻬﻢ ﺣﱴ ﻳﻔﻬﻤـﻮﺍ ﻣـﺎ‬
‫ﻳﺪﻋﻮ‪‬ﻢ ﺇﻟﻴﻪ‪.‬‬
‫ﻩ‪ -‬ﺍﻟﺪﻋﻮﺓ ﺑﺎﻟﻘﺪﻭﺓ )ﺍﻟﺪﻋﻮﺓ ﺑﺎﳊﺎﻝ(‪ :‬ﻭﻣﻦ ﺍﻟﺼﻔﺎﺕ ﻭﺍﻷﺧﻼﻕ ﺍﻟﱵ ﳚﺐ ﺃﻥ ﻳﺘﺤﻠﻰ ‪‬ﺎ ﺍﻟﺪﻋﺎﺓ‬
‫ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﳕﻮﺫﺟﺎ ﳛﺘﺬﻯ ﺑﻪ ﻟﺪﻱ ﺍﳌﺪﻋﻮﻳﻦ‪ .‬ﻓﻼ ﳚﻮﺯ ﻟﻪ ﺃﻥ ﻳﺄﻣﺮ ﺍﻟﻨﺎﺱ ﺑﺎﳌﻌﺮﻭﻑ ﻭﻻ ﻳﻌﻤـﻞ ﺑـﻪ‬
‫ﻭﻳﻨﻬﻲ ﺍﻟﻨﺎﺱ ﻋﻦ ﺷﺊ ﻭﻳﺄﰐ ﺑﻪ‪ .‬ﻓﺎﻷﻧﺒﻴﺎﺀ ﻛﺎﻧﻮﺍ ﻳﺪﻋﻮﻥ ﺍﻟﻨﺎﺱ ﺇﱃ ﺍﳊﻖ ﻭﻻ ﳜﺎﻟﻔﻮﻥ ﻣﺎ ﻗﺎﻟﻮﺍ‪ .‬ﻭ‪‬ﺬﺍ‬
‫ﻳﻨﺘﻔﻊ ﺍﳌﺪﻋﻮﻭﻥ ﺑﺄﻓﻌﺎﳍﻢ ﻗﺒﻞ ﺃﻗﻮﺍﳍﻢ ﻭﺧﺎﺻﺔ ﺍﻟﻌﻮﺍﻡ ﻣﻦ ﺍﻟﻨﺎﺱ ﺍﻟﺬﻳﻦ ﻳﻘﻞ ﻗﺪﺭ ﻋﻘﻮﳍﻢ‪ .‬ﻓﻤﺜﻞ ﻫﺆﻻﺀ‬
‫ﺍﻟﻨﺎﺱ ﻛﺎﻧﻮﺍ ﻳﻨﺘﻔﻌﻮﻥ ﻭﻳﻬﺘﺪﻭﻥ ﺑﺄﺳﺎﻟﻴﺐ ﺣﻴﺎﺓ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺳﻠﻮﻛﻴﺎ‪‬ﻢ ﻭﺃﻓﻌﺎﳍﻢ ﻗﺒﻞ ﺃﻗﻮﺍﳍﻢ ﺍﻟﱵ ﻛـﺎﻧﻮﺍ‬
‫ﻗﺪ ﻻ ﻳﻔﻬﻤﻮ‪‬ﺎ‪.‬‬
‫ﻭ‪ -‬ﻣﻮﺍﻓﻘﺔ ﺍﻟﻌﻤﻞ ﻟﻠﻘﻮﻝ‪ :‬ﺇﻥ ﻣﻮﺍﻓﻘﺔ ﺍﻟﻌﻤﻞ ﻟﻠﻘﻮﻝ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﻼﺯﻣﺔ ﰲ ﺍﻟﺪﻋﻮﺓ‪ ,‬ﻛﻤﺎ ﻭﺭﺩ ﰲ‬
‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ "ﻭﻣﻦ ﺃﺣﺴﻦ ﻗﻮﻻ ﳑﻦ ﺩﻋﺎ ﺇﱃ ﺍﷲ ﻭﻋﻤﻞ ﺻﺎﳊﺎ ﻭﻗﺎﻝ ﺇﻧﲏ ﻣﻦ ﺍﳌﺴﻠﻤﲔ"‪ .‬ﻭﺍﻟﻌﻤﻞ ﲟﺎ ﻻ‬
‫ﳜﺎﻟﻒ ﺍﻟﻘﻮﻝ ﻳﺘﺮﺗﺐ ﻋﻠﻴﻪ ﺍﻧﺘﻔﺎﻉ ﺍ‪‬ﺘﻤﻊ ﺑﺎﻟﺪﻋﻮﺓ ﺍﳌﻮﺟﻬﺔ ﺇﻟﻴﻪ ﻭﺣﺒﻪ ﻟﻠﺪﻋﺎﺓ ﻭﺷﻜﺮﻩ ﳍﻢ ﻋﻠـﻰ ﻣـﺎ‬
‫ﻳﺪﻋﻮﻧﻪ ﺇﻟﻴﻪ‪.‬‬
‫ﺯ‪ -‬ﺗﻘﻮﻯ ﺍﷲ ﺗﻌﺎﱃ‪ :‬ﺍﻟﺘﻘﻮﻯ ﺷﺮﻁ ﻣﺴﺒﻖ ﻭﺿﺮﻭﺭﻱ ﻟﻠﺪﺍﻋﻴﺔ ﻭﺛﺎﺑﺖ ﺣﱴ ﻋﻨﺪ ﺗﺸﺘﺖ ﺍﻟﺬﻫﻦ ﺃﻭ‬
‫ﻋﻨﺪ ﺍﻟﺸﻌﻮﺭ ﺑﺎﳊﺰﻥ ﻣﻦ ﺍﻟﺴﺨﺮﻳﺔ ﻭﺍﻹﻫﺎﻧﺔ ﻭﺍﻹﻳﺬﺍﺀ ﻭﺍﻹﺳﺎﺀﺓ ﻣﻦ ﻗﺒﻞ ﺍﻷﻋﺪﺍﺀ‪ .‬ﻓﻌﻠـﻰ ﺍﻟﺪﺍﻋﻴـﺔ ﺃﻥ‬
‫ﻳﺘﺄﻣﻞ ﰲ ﻣﻮﻗﻒ ﺃﻧﺒﻴﺎﺀ ﺍﷲ ﻭﺃﺗﺒﺎﻋﻬﻢ ﺍﻟﺬﻳﻦ ﻇﻠﻮﺍ ﺻﺎﻣﺪﻳﻦ ﺃﻣﺎﻡ ﺻﻨﻮﻑ ﻣﻦ ﺍﻷﺫﻯ ﻣﺜﻞ ﺍﻻﺳﺘﺨﻔﺎﻑ‬
 ‫‪ISoIT‬‬ ‫‪- 212‬‬

‫‪‬ﻢ ﺃﻭ ﺍﻹﺫﻻﻝ ﳍﻢ ﻣﻦ ﻗﺒﻞ ﺃﻗﻮﺍﻣﻬﻢ ﺍﳌﻌﺎﺩﻳﻦ ﻟﺪﻋﻮﺍ‪‬ﻢ‪ .‬ﻭﻣﻊ ﺫﻟﻚ ﻇﻠﻮﺍ ﺻﺎﺑﺮﻳﻦ ﻋﻠﻰ ﻛﻞ ﺍﻟﺘﺤﺪﻳﺎﺕ‬
‫ﺍﻟﱵ ﻣﺮﺕ ‪‬ﻢ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﻓﺎﺳﺘﺤﻘﻮﺍ ‪‬ﺎ ﺍﳌﺪﺡ ﻭﺍﻟﺜﻨﺎﺀ ﻭﺍﳉﺰﺍﺀ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬
‫ﺡ‪ -‬ﺍﺳﺘﻤﺮﺍﺭ ﺍﻟﺪﻋﺎﺀ ﻟﻠﻤﺪﻋﻮﻳﻦ‪ :‬ﻭﻣﻦ ﺍﻟﺼﻔﺎﺕ ﺍﶈﻤﻮﺩﺓ ﺍﻟﱵ ﳚﺐ ﻋﻠﻰ ﺍﻟﺪﺍﻋﻴﺔ ﺍﻟﺘﺤﻠـﻲ ‪‬ـﺎ‬
‫ﺍﻟﺘﻮﺍﺿﻊ ﷲ ﻭﺍﻟﺘﻀﺮﻉ ﺇﻟﻴﻪ ﺗﻌﺎﱃ ﻭﻫﻮ ﻳﺪﻋﻮ ﺍﻟﻨﺎﺱ ﺇﱃ ﻃﺮﻳﻘﻪ ﻗﺎﺋﻼ ﳍﻢ " ﻫﺪﺍﻛﻢ ﺍﷲ ﲨﻴﻌﺎ ﻭﻭﻓﻘﻜﻢ‬
‫ﺇﱃ ﻗﺒﻮﻝ ﺍﳊﻖ ﻭﺃﻋﺎﻧﻜﻢ ﺍﷲ ‪‬ﺪﺍﻳﺘﻪ ﻭﳓﻮ ﺫﻟﻚ "‪ .‬ﺇﻥ ﺍﺳﺘﻤﺮﺍﺭ ﺍﻟﺪﺍﻋﻴﺔ ﰲ ﺍﻟﺪﻋﺎﺀ ﻟﻠﻤﺪﻋﻮﻳﻦ ﻭﺍﻟﺘﻮﺳﻞ‬
‫ﺇﻟﻴﻬﻢ ﻭﺗﻮﺟﻴﻬﻬﻢ ﻭﺍﻷﻣﻞ ﰲ ﻗﺮﺏ ﺍﺳﺘﺠﺎﺑﺘﻬﻢ ﺇﱃ ﺍﳊﻖ ﻭﺍﻟﺼﱪ ﻭﺍﳌﺜﺎﺑﺮﺓ ﻭﻋﺪﻡ ﺍﻟﻴﺄﺱ ﻭﻋﺪﻡ ﺍﻟﻔﺘـﻮﺭ‬
‫ﻭﺍﻟﻘﻮﻝ ﺍﳊﺴﻦ ﻭﻋﺪﻡ ﺍﻟﻘﺴﻮﺓ ﻭﻋﺪﻡ ﺍﳋﺸﻮﻧﺔ ﻭﺍﳋﺒﺚ ﻭﺍﻟﺒﺬﺍﺀﺓ ﰲ ﺍﻟﻜﻼﻡ ﻳﺆﺩﻱ ﺇﱃ ﺗﻘﺮﻳﺒﻬﻢ ﻣـﻦ‬
‫ﺍﳊﻖ‪.‬‬
‫ﻁ‪ -‬ﻋﺪﻡ ﺍﳋﻮﻑ ﻭﺍﳊﻴﺎﺀ ﰲ ﺑﻴﺎﻥ ﺍﳊﻖ‪ :‬ﻣﻦ ﺍﻟﻮﺍﺟﺐ ﻋﻠﻰ ﺍﻟﺪﺍﻋﻴﺔ ﺃﻣﺮ ﺍﻟﻨﺎﺱ ﺑﺎﳌﻌﺮﻭﻑ ﻭ‪‬ـﻴﻢ‬
‫ﻋﻦ ﺍﳌﻨﻜﺮ ﻛﻤﺎ ﳚﺐ ﻋﻠﻴﻪ ﺍﻻﻣﺘﻨﺎﻉ ﻋﻦ ﺫﻟﻚ‪ .‬ﻓﻼ ﺩﺍﻋﻲ ﻟﻠﺸﻌﻮﺭ ﺑﺎﳊﻴﺎﺀ ﻭﺍﳋﻮﻑ ﰲ ﺍﻹﻋﻼﻥ ﻋـﻦ‬
‫ﻛﻠﻤﺔ ﺍﳊﻖ‪ .‬ﺑﻞ ﻣﻦ ﺍﳌﺴﺘﺤﺴﻦ ﺃﻥ ﻳﻘﻮﻝ ﺇﻧﲏ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻭﻓﺨﻮﺭ ﻭﻣﺴﺮﻭﺭ ﲟﺎ ﺃﻧﻌﻢ ﺍﷲ ﺑﻪ ﻋﻠﻲ ﻣﻦ‬
‫ﺭﲪﺔ ﻭﻧﻌﻤﺔ‪ .‬ﻣﻦ ﺍﳌﻔﺮﻭﺽ ﺃﻥ ﻻ ﻳﺴﺘﺤﻴﻲ ﻭ ﻳﻜﺮﻩ ﺍﻹﻋﻼﻥ ﻋﻦ ﺇﺳﻼﻣﻪ ﺃﻭ ﻳﺴﺘﺤﻴﻲ ﺃﻥ ﻳﺪﻋﻮ ﺍﻟﻨﺎﺱ‬
‫ﺇﱃ ﺍﻹﺳﻼﻡ ‪‬ﺮﺩ ﺍﺳﺘﺮﺿﺎﺀ ﺑﻌﺾ ﺍﻟﻨﺎﺱ‪ .‬ﻻ ﺣﻮﻝ ﻭﻻ ﻗﻮﺓ ﺇﻻ ﺑﺎﷲ ﺍﻟﻌﻠﻲ ﺍﻟﻌﻈﻴﻢ‪.‬‬
‫ﻱ‪ -‬ﺍﺗﺒﺎﻉ ﺍﳊﻖ‪ :‬ﳚﺐ ﻋﻠﻰ ﺍﻟﺪﺍﻋﻴﺔ ﺍﺗﺒﺎﻉ ﺍﳊﻖ ﻋﻨﺪ ﻭﺿﻮﺡ ﺛﺒﻮﺗﻪ ﺣﱴ ﻭﻟﻮ ﻛﺎﻥ ﻣﺘﻌﺎﺭﺿﺎ ﻣـﻊ‬
‫ﺭﺃﻳﻪ‪ .‬ﻭﻻ ﳚﻮﺯ ﻟﻪ ﺍﻟﺘﻘﻠﻴﺪ ﺍﻷﻋﻤﻰ ﻷﺣﺪ ﺑﻞ ﳚﺐ ﻋﻠﻴﻪ ﺃﻥ ﻳﻌﺮﻑ ﻗﺪﺭ ﲨﻴﻊ ﺃﺋﻤﺔ ﺍﳌﺬﺍﻫﺐ ﻭﻣﺎ ﳍـﻢ‬
‫ﻣﻦ ﻓﻀﺎﺋﻞ ﻭﻣﺰﺍﻳﺎ‪ .‬ﻓﻼ ﺑﺪ ﻟﻪ ﻣﻦ ﺗﻮﺧﻲ ﺍﳊﺮﺹ ﻭﺍﳊﺬﺭ ﰲ ﺍﶈﺎﻓﻈﺔ ﻋﻠﻰ ﺍﻟﺪﻳﻦ ﻭﺍﻟﻨﻔﺲ ﻭﺍﻟﺘﻤﺴﻚ‬
‫ﺑﺎﳊﻖ ﻭﺍﻟﺮﺿﺎ ﺑﻪ ﻣﻊ ﺗﻮﺟﻴﻪ ﺍﻵﺧﺮﻳﻦ ﻋﻨﺪ ﺍﻗﺘﻀﺎﺀ ﺍﻷﻣﺮ‪ .‬ﻓﺎﺗﻘﻮﺍ ﺍﷲ ﻭﺍﺣﺬﺭﻭﻩ ﻭﺃﺣﺴﻨﻮﺍ ﺇﱃ ﺃﻧﻔﺴﻜﻢ‬
‫ﺑﺎﻻﻋﺘﻘﺎﺩ ﺑﺄﻥ ﺍﳊﻖ ﻭﺍﺣﺪ ﻭﺍﻋﻠﻤﻮﺍ ﺃﻥ ﺍ‪‬ﺘﻬﺪ ﺇﺫﺍ ﺍﺟﺘﻬﺪ ﻓﺄﺻﺎﺏ ﻓﻠﻪ ﺃﺟﺮﺍﻥ ﻭﺇﺫﺍ ﺃﺧﻄﺄ ﰲ ﺍﺟﺘﻬﺎﺩﻩ‬
‫ﻓﻠﻪ ﺃﺟﺮ ﻭﺍﺣﺪ ﻭﻟﻜﻦ ﺫﻟﻚ ﻻ ﻳﻀﺮ ﺑﺎﻹﳝﺎﻥ ﻭﻻ ﻳﻔﺴﺪ ﺍﻟﻮﺩ ﻭﺍﶈﺒﺔ ﺑﲔ ﺍﳌﺴﻠﻤﲔ‪ .‬ﻟﺬﻟﻚ ﳚﺐ ﻋﻠـﻰ‬
‫ﺍﻟﺪﻋﺎﺓ ﺍﳌﻠﺘﺰﻣﲔ ﺑﺘﻌﺎﻟﻴﻢ ﺍﷲ ﺃﻥ ﻳﺴﻠﻤﻮﺍ ﺑﺎﳋﻄﺎﺀ ﻭﻳﺘﺒﻌﻮﺍ ﺍﳊﻖ‪.‬‬
‫ﻙ‪ -‬ﺍﻟﺼﱪ ﻋﻨﺪ ﺍﻷﺫﻯ‪ :‬ﻳﺘﻌﲔ ﻋﻠﻰ ﺍﻟﺪﻋﺎﺓ ﺩﻋﻮﺓ ﺇﺧﻮﺍ‪‬ﻢ ﻭﺃﺻﺪﻗﺎﺋﻬﻢ ﻭﺍﳌﻸ ﻣﻦ ﻗﻮﻣﻬﻢ ﻭﺳﺎﺩ‪‬ﻢ‬
‫ﻭﺃﺷﺮﺍﻓﻬﻢ ﺇﱃ ﺍﳊﻖ ﺑﺈﺧﻼﺹ ﺗﺎﻡ ﻭﺻﺪﻕ‪ .‬ﻓﻌﻠﻰ ﺍﻟﺪﺍﻋﻴﺔ ﺍﻟﺘﺤﻠﻲ ﺑﺎﻟﺼﱪ ﺃﻣﺎﻡ ﺍﻹﻳﺬﺍﺀ ﻭﺍﻹﺳﺎﺀﺓ ﻛﻤـﺎ‬
‫ﺻﱪ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻭﻫﻮ ﻳﺪﻋﻮ ﺍﻟﻨﺎﺱ ﺇﱃ ﺍﻹﺳﻼﻡ ﻭﻛﺎﻥ ﺫﻟﻚ ﰲ ﺧﻼﻝ ‪23‬‬
‫ﺳﻨﺔ‪ .‬ﻟﻘﺪ ﺗﻌﺮﺽ ﻟﺼﻨﻮﻑ ﻣﻦ ﺍﻷﺫﻯ ﻭﻣﻊ ﺫﻟﻚ ﻇﻞ ﺻﺎﺑﺮﺍ ﻭﺍﺣﺘﻤﻞ ﺃﺫﻯ ﺍﻟﻨﺎﺱ ﻭﺇﻫﺎﻧﺘﻬﻢ ﻟﻪ‪ .‬ﻛﻤﺎ‬
‫ﲢﻠﻰ ﺍﻟﺼﺤﺎﺑﺔ ﺍﻟﻜﺮﺍﻡ ‪ -‬ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻬﻢ ﲨﻴﻌﺎ‪ -‬ﲟﺴﺘﻮﻯ ﻋﺎﻝ ﻣﻦ ﺍﻟﺼﱪ ﻭﻗﻮﺓ ﺍﻻﺣﺘﻤﺎﻝ ﺍﺑﺘﻐـﺎﺀ‬
‫ﻣﺮﺿﺎﺓ ﺍﷲ ﺗﻌﺎﱃ ﻓﻜﺎﻧﻮﺍ ﳕﻮﺫﺟﺎ ﻳﺘﺄﺳﻰ ﺑﻪ ﺍﻷﺋﻤﺔ ﺍﳌﻬﺘﺪﻭﻥ ﻣﻦ ﺍﻟﺘﺎﺑﻌﲔ ﻭﺗﺎﺑﻌﻴﻬﻢ ﻣﻦ ﺍﻟﻌﺮﺏ ﻭﺍﻟﻌﺠﻢ‪.‬‬
‫ﻝ‪ -‬ﺍﻟﺘﺄﻛﺪ ﻣﻦ ﺻﺤﺔ ﺃﻣﺮ ﻣﺎ‪ :‬ﻋﻠﻰ ﺍﻟﺪﺍﻋﻴﺔ ﺃﻥ ﻳﺘﺄﻛﺪ ﻣﻦ ﺻﺤﺔ ﺃﻣﺮ ﻣﺎ )ﻭﺧﺎﺻﺔ ﻣـﺎ ﻳﺘﻌﻠـﻖ‬
‫ﺑﺎﻟﺪﻳﻦ( ﻭﺍﻟﻨﻈﺮ ﻓﻴﻪ ﺑﺪﻗﺔ ﻋﻨﺪ ﺍﳊﻜﻢ ﻋﻠﻴﻪ‪ .‬ﻭﻫﺬﺍ ﺿﺮﻭﺭﻱ ﺑﻌﺪ ﺍﻟﻮﻗﻮﻑ ﻋﻠﻴﻪ ﻣﻦ ﻛﻞ ﺍﻟﺰﻭﺍﻳﺎ ﻭﻓﻬـﻢ‬
‫ﻣﻌﻨﺎﻩ ﺑﻨﺎﺀ ﻋﻠﻰ ﺍﻟﻨﺼﻮﺹ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﺼﺤﻴﺤﺔ‪ .‬ﺇﻥ ﺍﺿﻄﺮﺍﺏ ﺍﻟﺪﺍﻋﻴـﺔ ﰲ‬
‫ﺍﳊﻜﻢ ﻋﻠﻰ ﺷﺊ ﻗﺪ ﻳﺆﺩﻱ ﺇﱃ ﻭﻗﻮﻉ ﺃﺯﻣﺔ ﺛﻘﺔ ﺍﳌﺪﻋﻮ ﺑﺎﻟﺪﺍﻋﻴﺔ ﻧﻔﺴﻪ‪.‬‬
‫ﲢﺪﻳﺎﺕ ﺍﻟﺪﻋﻮﺓ ﻭﻗﻀﺎﻳﺎﻫﺎ‬
‫ﻋﺜﻤﺎﻥ ﺑﻦ ﳏﻤﺪ ‪213 -‬‬

‫ﻫﻨﺎﻙ ﺑﻌﺾ ﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﱵ ﻟﻔﺘﺖ ﺍﻫﺘﻤﺎﻡ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻟﻴﻌﺎﳉﻬﺎ ﻣﻦ ﻣﻨﻈﻮﺭ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬
‫ﻣﻨﻬﺎ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺪﻭﺭ ﺍﳌﺮﺃﺓ ﰲ ﺍﻟﺪﻋﻮﺓ‪ .‬ﻟﻘﺪ ﺃﺑﺎﺡ ﻣﻦ ﺣﻴﺚ ﺍﳌﺒﺪﺃ ﻣﺸﺎﺭﻛﺔ ﺍﳌﺮﺃﺓ ﰲ ﺃﻧﺸﻄﺔ ﺍﻟـﺪﻋﻮﺓ‬
‫ﺭﻏﻢ ﺗﺸﺪﺩﻩ ﰲ ﻧﻈﺮ ﺍﻟﻨﺎﺱ ﰲ ﺑﻌﺾ ﻓﺘﺎﻭﺍﻩ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺎﳌﺮﺃﺓ‪ .‬ﺇﻥ ﺩﻭﺭ ﺍﳌﺮﺃﺓ ﰲ ﺍﻟﺪﻋﻮﺓ ﰲ ﻣﺜﻞ ﺃﳘﻴـﺔ‬
‫ﺩﻭﺭﻫﺎ ﻛﺄﻡ ﻭﺯﻭﺟﺔ ﻭﺃﺧﺖ‪ .‬ﻣﻦ ﺍﳌﻤﻜﻦ ﺇﺛﺒﺎﺕ ﻣﺸﺎﺭﻛﺔ ﺍﳌﺮﺃﺓ ﰲ ﺃﻧﺸﻄﺔ ﺍﻟﺪﻋﻮﺓ ﺑﺎﻟﺪﻭﺭ ﺍﻹﳚـﺎﰊ‬
‫ﺍﻟﻨﺸﻴﻂ ﺍﻟﺬﻱ ﻟﻌﺒﺘﻪ ﺍﻟﺴﻴﺪﺓ ﺧﺪﳚﺔ ﰲ ﻣﻌﺎﳉﺔ ﻭ‪‬ﺪﺋﺔ ﺭﺳﻮﻝ ﺍﷲ – ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﺍﳌﺼﺎﺏ‬
‫ﺑﺎﻟﺼﺪﻣﺔ ﺑﻌﺪ ﺃﻥ ﻣﺮ ﺑﺄﻭﻝ ﲡﺮﺑﺔ ﻟﻪ ﻣﻊ ﺟﱪﻳﻞ ﻋﻘﺐ ﻋﻮﺩﺗﻪ ﻣﻦ ﻏﺎﺭ ﺣﺮﺍﺀ‪.‬‬
‫ﺑﻞ ﻳﺮﻯ ﻭﺟﻮﺏ ﻋﺪﻡ ﺍﻟﺴﻜﻮﺕ ﻋﻦ ﺇﻫﺎﻧﺔ ﺍﻟﻨﺎﺱ ﻟﻠﻤﺮﺃﺓ ﻭﺗﻮﺑﻴﺨﻬﻢ ﳍﺎ ﳑـﺎ ﻳﺘـﺴﺒﺐ ﰲ‬
‫ﺷﻌﻮﺭﻫﺎ ﺑﺎﻟﻀﻴﻖ ﻭﺍﻟﻘﻠﻖ ﻭﺍﻟﻔﺘﻮﺭ ﻓﺘﻨﺼﺮﻑ ﻋﻦ ﻭﺍﺟﺐ ﺍﻟﺪﻋﻮﺓ‪ .‬ﻭﻣﻊ ﺫﻟﻚ‪ ,‬ﻳﺘﻌﲔ ﻋﻠﻴﻬﺎ ﺗﻮﺧﻲ ﺍﳊﺬﺭ‬
‫ﻭﺍﳊﺮﺹ ﰲ ﺍﻟﺪﻋﻮﺓ ﺑﺘﺠﻨﻴﺐ ﻧﻔﺴﻬﺎ ﻣﺎ ﻳﺒﻌﺪﻫﺎ ﻋﻦ ﺃﺣﻜﺎﻡ ﺍﻟﺪﻳﻦ‪ .‬ﻭﻣﻦ ﺷـﺮﻭﻁ ﻣـﺸﺎﺭﻛﺘﻬﺎ ﰲ‬
‫ﺍﻟﺪﻋﻮﺓ ﺍﻻﺣﺘﺸﺎﻡ ﰲ ﺍﳌﻼﺑﺲ ﻭﻋﺪﻡ ﺍﻻﻧﻔﺮﺍﺩ ﺑﺎﻷﺟﻨﱯ ﻭﺍﻟﺘﺰﺍﻡ ﺍﳊﻜﻤﺔ ﰲ ﺣﺎﻟﺔ ﺩﻋﻮﺓ ﺍﻟﻨﺴﺎﺀ ﺇﱃ ﺍﳊﻖ‪.‬‬
‫ﻃﺎﻟﺐ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﺪﻋﺎﺓ ﺑﺎﳉﺮﺃﺓ ﻋﻠﻰ ﻛﺸﻒ ﺯﻳﻒ ﻣﻌﺘﻘﺪﺍﺕ ﻭﳑﺎﺭﺳﺎﺕ ﺍﳌﺒﺘﺪﻋﲔ‬
‫ﰲ ﺍﻟﺪﻳﻦ ﻭﺃﺩﻋﻴﺎﺀ ﺍﻟﺘﺼﻮﻑ ﺍﳌﻨﺤﺮﻓﲔ ﻋﻦ ﺗﻌﺎﻟﻴﻢ ﺍﻹﺳﻼﻡ ﺍﻟﺼﺤﻴﺤﺔ ﲤﺸﻴﺎ ﻣـﻊ ﺍﻟﺘﺰﺍﻣـﻪ ﺑﺎﳊﺮﻛـﺔ‬
‫ﺍﻟﺴﻠﻔﻴﺔ ﺍﻟﱵ ﻛﺎﻧﺖ ﲢﺎﺭﺏ ﺃﻫﻞ ﺍﻟﺒﺪﻉ ﻭﺃﺩﻋﻴﺎﺀ ﺍﻟﺘﺼﻮﻑ ﻭﻣﻦ ﺳﺎﺭ ﻋﻠﻰ ‪‬ﺠﻬﻢ ﻭﻣﺬﺍﻫﺒﻬﻢ ﺍﻟﻀﺎﻟﺔ‪.‬‬
‫ﳚﺐ ﺍﻟﺘﺰﺍﻡ ﺍﳊﻜﻤﺔ ﰲ ﺇﻋﻼﻣﻬﻢ ﺑﺄﺧﻄﺎﺋﻬﻢ ﻣﻊ ﺍﻹﺗﻴﺎﻥ ﺑﺄﺩﻟﺔ ﻣﻘﻨﻌﺔ ﺩﺍﻣﻐﺔ‪ .‬ﻓﻌﻠﻰ ﺍﻟـﺪﻋﺎﺓ ﻭﺧﺎﺻـﺔ‬
‫ﺍﻟﻌﻠﻤﺎﺀ ﺃﻥ ﻳﻈﻬﺮﻭﺍ ﺃﺳﻠﻮ‪‬ﻢ ﺑﺼﻮﺭﺓ ﻭﺍﺿﺤﺔ ﺑﻌﻴﺪﻳﻦ ﻋﻦ ﺍﻟﻌﻨﻒ ﻭﺍﳋﺸﻮﻧﺔ ﻭﳚﺎﺩﻟﻮﻫﻢ ﺑـﺎﻟﱵ ﻫـﻲ‬
‫ﺃﺣﺴﻦ ﻓﻴﺪﺭﻙ ﺍﳌﺨﺪﻭﻋﻮﻥ ﺣﻘﻴﻘﺔ ﺍﻷﻣﺮ ﻭﻳﺴﻬﻞ ﺗﻮﺟﻴﻬﻬﻢ ﺇﱃ ﺍﳊﻖ ﻓﻴﺘﺮﻛﻮﺍ ﻛﻞ ﻫﺬﻩ ﺍﳋﺰﻋﺒﻼﺕ‬
‫ﻭﺍﳌﻌﺘﻘﺪﺍﺕ ﺍﻟﺒﺎﻃﻠﺔ ﺍﻟﺒﻌﻴﺪﺓ ﻋﻦ ﺗﻌﺎﻟﻴﻢ ﺍﻹﺳﻼﻡ ﺍﻷﺻﻴﻠﺔ ﻭﺍﻟﻨﻘﻴﺔ‪.‬‬
‫ﺃﻣﺎ ﻣﻮﺍﺟﻬﺔ ﺍﻟﻐﺰﻭ ﺍﻟﻔﻜﺮﻱ ﻓﻌﻠﻰ ﺍﻟﺪﺍﻋﻴﺔ ﺃﻥ ﻳﺼﺮﻑ ﺃﻭﻗﺎﺗﻪ ﺇﱃ ﻛﺘﺎﺑﺔ ﻣﺎ ﻳﻔﻴﺪ ﻣﻦ ﲝـﻮﺙ‬
‫ﻭﻣﻘﺎﻻﺕ ﻭﺇﱃ ﺇﺑﻼﻍ ﺍﻟﺪﻋﻮﺓ‪ .‬ﻛﻤﺎ ﳚﺐ ﻋﻠﻴﻪ ﺍﻟﺮﺩ ﻋﻠﻰ ﳐﺘﻠﻒ ﺍﻟﻐﺰﻭﺍﺕ ﺍﻟﺜﻘﺎﻓﻴﺔ ﻭﻛﺸﻒ ﻣﺴﺎﻭﺋﻬﺎ‬
‫ﻭﺑﻴﺎﻥ ﺑﻄﻼ‪‬ﺎ‪ .‬ﻭﳚﺐ ﻋﻠﻰ ﺍﻟﺪﺍﻋﻴﺔ ﺃﻳﻀﺎ ﺍﻻﺳﺘﻤﺮﺍﺭ ﰲ ﺗﻔﻨﻴﺪ ﺃﺑﺎﻃﻴﻠﻬﻢ ﻭﲢﻄﻴﻢ ﺷﺒﻜﺎ‪‬ﻢ ﻭﻛـﺸﻒ‬
‫ﺯﻳﻔﻬﻢ ﻣﻊ ﺗﻘﺪﱘ ﺍﻹﺳﻼﻡ ﻛﻌﻘﻴﺪﺓ ﻭﻛﺄﺳﻠﻮﺏ ﻟﻠﺤﻴﺎﺓ ﻭﻛﻨﻈﺎﻡ ﻣﺸﺮﻭﻉ ﻟﻠﺤﻴﺎﺓ ﺍﻻﺟﺘﻤﺎﻋﻴـﺔ‪ .‬ﻣـﻦ‬
‫ﺍﳌﻤﻜﻦ ﺍﻟﻘﻴﺎﻡ ﺑﺬﻟﻚ ﺑﺄﺳﻠﻮﺏ ﻣﻨﺎﺳﺐ ﺣﱴ ﻳﺘﻴﺴﺮ ﻟﻠﻨﺎﺱ ﻓﻬﻤﻪ ﻋﻦ ﻃﺮﻳـﻖ ﺍﻷﺳـﺎﻟﻴﺐ ﻭﺍﳌﻨـﺎﻫﺞ‬
‫ﺍﻟﺼﺤﻴﺤﺔ ﻭﺍﳌﻨﺎﺳﺒﺔ ﻟﻠﻤﺪﻋﻮﻳﻦ ﺑﻜﻞ ﺃﻋﻤﺎﺭﻫﻢ ﻭﻋﻠﻰ ﺍﺧﺘﻼﻑ ﻃﺒﻘﺎ‪‬ﻢ ﻭﺫﻟـﻚ ﺑـﺎﻟﺘﺰﺍﻡ ﺍﳊﻜﻤـﺔ‬
‫ﻭﺍﳌﻮﻋﻈﺔ ﺍﳊﺴﻨﺔ ﻭﺣﺴﻦ ﺍﻹﺟﺎﺑﺔ ﻋﻦ ﲨﻴﻊ ﺍﻷﺳﺌﻠﺔ ﺍﳌﻘﺪﻣﺔ‪.‬‬
‫ﻛﻤﺎ ﺃﻭﺻﻰ ﺑﺎﺳﺘﺨﺪﺍﻡ ﺃﺭﺑﻌﺔ ﺃﺳﺎﻟﻴﺐ ﰲ ﻣﻮﺍﺟﻬﺔ ﲢﺪﻳﺎﺕ ﺍﻟﺪﻋﻮﺓ ﻭﻗﻀﺎﻳﺎﻫﺎ‪ ,‬ﻭﻫﻲ ﺗﺘﻤﺜﻞ‬
‫ﰲ ﺍﻻﺣﺘﻔﺎﻅ ﺑﺎﻟﺜﻘﺔ ﰲ ﺍﻟﺪﺍﻋﻴﺔ ﻭﺣﺚ ﺍﻟﺪﻋﺎﺓ ﻋﻠﻰ ﺍﺳﺘﻔﺴﺎﺭ ﺍﻟﻌﻠﻤﺎﺀ ﺑﺸﺄﻥ ﺍﻟﺪﻳﻦ ﻭﺗﻜﺮﳝﻬﻢ ﻭﺍﻟﺘﺴﺎﻣﺢ‬
‫ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ ﻭﺍﻻﻫﺘﻤﺎﻡ ﲟﺼﺎﱀ ﺍﻷﻗﻠﻴﺎﺕ ﺍﳌﺴﻠﻤﺔ ﺍﳌﻨﺒﺜﺔ ﰲ ﻛﻞ ﺃﺭﺟﺎﺀ ﺍﻟﻌﺎﱂ ﻭﺍﻟﱵ ﻛﺜﲑﺍ ﻣﺎ ﺣﻠﺖ ‪‬ـﻢ‬
‫ﺍﻟﻜﻮﺍﺭﺙ ﻭﺍﳌﺼﺎﺋﺐ‪.‬‬
‫ﻫﺬﺍ ﺍﻷﺳﻠﻮﺏ ﺿﺮﻭﺭﻱ ﺟﺪﺍ ﰲ ﺳﻴﺎﻕ ﺗﺄﺳﻴﺲ ﺣﺮﻛﺔ ﻟﻠﺪﻋﻮﺓ ﻣﺘﺄﺻﻠﺔ ﻭﻣﺘﺴﻤﺔ ﺑﺎﳊﻜﻤﺔ‪.‬‬
‫ﻭﻟﻠﺘﻮﺳﻊ ﰲ ﻗﺮﺍﺀﺓ ﺳﲑﺓ ﺣﻴﺎﺓ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺑﺎﺯ ﻭﺃﻧﺸﻄﺘﻪ ﺍﻟﺪﻋﻮﻳﺔ ﻭﺃﺳـﺎﻟﻴﺒﻬﺎ ﻳﺮﺟـﻰ‬
‫ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﺍﻟﻜﺘﺐ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
 ISoIT - 214

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

‫ﻋﺜﻤﺎﻥ ﺑﻦ ﳏﻤﺪ‬
‫ﻋﺜﻤﺎﻥ ﺣﺎﺝ ﻃﺎﻟﺐ‬
‫ﺑﺪﱄ ﻫﺸﺎﻡ ﳏﻤﺪ ﻧﺎﺻﺮ‬
Fakulti Pengajian Islam
Universiti Kebangsaan Malaysia
 ‫ﺍﻟﺸﻴﺦ ﺣﺴﲔ ﺍﳉﺴﺮ ﻭ ﻗﻀﺎﻳﺎ ﺍﻟﻌﺼﺮ )‪1909-1845‬ﻡ(‬

‫ﺩ‪ .‬ﺇﳝﺎﻥ ﳏﻤﺪ ﻋﺒﺎﺱ‬

‫ﲤﻬﻴﺪ‪:‬‬
‫ﻣﺎ ﺃﺷﺒﻪ ﺍﻟﻠﻴﻠﺔ ﺑﺎﻟﺒﺎﺭﺣﺔ‪ ،‬ﻓﺎﻟﺘﺎﺭﻳﺦ ﻳﻌﻴﺪ ﻧﻔﺴﻪ ﻭ ﻗﻀﺎﻳﺎ ﺍﻹﻧﺴﺎﻥ ﺗﺘﻜﺮﺭ ﻭﻟﻌﻞ ﺃﺑﺮﺯﻫﺎ ﳛﻮﻡ ﺣـﻮﻝ‬
‫ﺍﻟﺒﺤﺚ ﻋﻦ ﺣﻘﻴﻘﺔ ﺍﻟﻮﺟﻮﺩ ﻭ ﺣﻘﻴﻘﺔ ﺍﻹﻧﺴﺎﻥ ﻭ ﺍﻟﻨﻈﺮ ﺇﱃ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻜﻮﻥ ﻭ ﺍﻹﻧﺴﺎﻥ ﰲ ﺇﻃـﺎﺭ‬
‫ﻫﺬﻩ ﺍﳊﻴﺎﺓ‪ ،‬ﻓﻬﺬﻩ ﺍﻟﻘﻀﺎﻳﺎ ﺗﻄﺮﺡ ﰲ ﻛﻞ ﻋﺼﺮ ﺑﺄﻃ ﹴﺮ ﻣﻌﺮﻓﻴ ‪‬ﺔ ﻣﺘﻨﻮﻋﺔ ﻭ ﺟﺪﻳﺪﺓ ﻭﻛﻞ ﺫﻟﻚ ﻳﺪﻝ ﻋﻠﻰ‬
‫ﺍﶈﺪﻭﺩﻳﺔ ﺍﳌﻌﺮﻓﻴﺔ ﻟﻺﻧﺴﺎﻥ ﺍﻟﺬﻱ ﳛﺘﺎﺝ ﺇﱃ ﻣﺼﺪ ﹴﺭ ﻣﻌﺮﰲ ﺁﺧﺮ ﻏﲑ ﺍﳌﺎﺩﺓ ﺃﻭ ﺍﻟﻌﻘﻞ ﺃﻻ ﻭﻫﻮ‪ :‬ﺍﻟﻮﺣﻲ‬
‫ﺍﻟﺬﻱ ﻳﺼﺪﺭ ﻋﻦ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭ ﺗﻌﺎﱃ ﺍﻟﺬﻱ ﺧﻠﻖ ﺍﻟﻜﻮﻥ ﻭ ﺍﻹﻧﺴﺎﻥ ﻭ ﺍﳊﻴﺎﺓ‪.‬‬
‫ﻭ ﻟﺬﻟﻚ ﺗﺒﻘﻰ ﺍﳌﻌﺮﻓﺔ ﺍﻟﺒﺸﺮﻳﺔ ﻗﺎﺻﺮﺓ ﻋﻦ ﺗﻔﺴﲑ ﺣﻘﻴﻘﺔ ﺍﻟﻌﻼﻗﺔ ﺍﻟﺜﻼﺛﻴﺔ ﻣﺎ ﱂ ﺗﺸﺮﻕ ﻋﻠﻴﻬﺎ ﺃﻧﻮﺍﺭ‬
‫ﺍﳍﺪﺍﻳﺔ ﺍﻟﺮﺑﺎﻧﻴﺔ ﻭ ﺍﻟﱵ ﺗﻨﺒﻊ ﻣﻦ ﻣﺼﺪﺭﻳﺔ ﺍﻟﻮﺣﻲ ﻭ ﻳﺘﺒﺎﺩﻝ ﺭﻓﻊ ﺭﺍﻳﺎ‪‬ﺎ ﻭ ﺑﻴﺎ‪‬ﺎ ﻟﻠﻨﺎﺱ ﻣﻦ ﻛﻞ ﺟﻴـﻞ‬
‫ﻋﺪﻭﻟ ‪‬ﻪ ﻭ ﰲ ﻛﻞ ﻋﺼ ﹴﺮ ﻋﻠﻤﺎﺅﻩ ﺍﻟﺮﺑﺎﻧﻴﻮﻥ ﺍﻟﺬﻳﻦ ﻳﻔﻬﻤﻮﻥ ﻗﻀﺎﻳﺎ ﻋﺼﺮﻫﻢ ﻋﻠﻰ ﻫﺪﻯ ﻣﺼﺪﺭﻳﺔ ﺍﻟﻮﺣﻲ‬
‫ﺍﻟﺼﺎﺩﻕ‪ ،‬ﻭ ﳓﺴﺐ ﺃﻥ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻟﱵ ﺍﺧﺘﺮﻧﺎ ﺗﻨﺎﻭﳍﺎ ﻫﺬﻩ ﺍﳌﺮﺓ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺮﺑﺎﻧﻴﲔ ﺍﻟﺬﻳﻦ ﻭﺍﺟﻬـﻮﺍ‬
‫ﺍﻟﺘﺤﺪﻳﺎﺕ ﺍﻟﱵ ﺗﻮﺍﺟﻪ ﺍﻹﻧﺴﺎﻥ ﰲ ﻛﻞ ﻋﺼﺮﹴ‪ ،‬ﺇﻧﻪ ﺣﺴﲔ ﺍﳉﺴﺮ ﺑﺮﺅﻳﺘﻪ ﺍﻟﻨﺎﺑﻌﺔ ﻣﻦ ﻣﺼﺪﺭﻳﺔ ﺍﻟـﻮﺣﻲ‬
‫ﺽ‬
‫ﰲ ﺣﻞ ﺍﻷﺯﻣﺔ ﺍﻟﱵ ﺗﻮﺍﺟﻪ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻛﺜﲑﺍ ﻣﺎ ﺍﺑﺘﻌﺪ ﻋﻦ ﻣﺼﺪﺭﻳﺔ ﺍﻟﻮﺣﻲ ﻭﺍﺳـﺘﻌﺎ ‪‬‬
‫ﻋﻨﻬﺎ ﲟﺼﺪﺭﻳﺔ ﻣﻌﺮﻓﻴﺔ ﻣﺎﺩﻳﺔ ﻣﻦ ﺻﻨﻌﻪ ﰲ ﺗﻔﺴﲑ ﺍﳊﻘﻴﻘﺔ ﺍﻟﺜﻼﺛﻴﺔ‪.‬‬
‫ﻭﳏﺎﻭﺭ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺗﻠﻘﻲ ﺍﻟﻀﻮﺀ ﻋﻠﻰ ﻣﻨﻬﺠﻴﺔ ﺭﺟﻞ ﻭﺍﺟﻪ ﺍﻟﺘﺤﺪﻳﺎﺕ ﺍﻟﱵ ﺫﻛﺮﻧﺎﻫﺎ ﻭ ﻛﺘﺐ ﻭ‬
‫ﺃﻟﻒ ﻭ ﻧﺎﻇﺮ ﻭﻧﺎﻗﺶ ﺃﻫﻢ ﻗﻀﺎﻳﺎ ﺍﻟﻌﺼﺮ‪ ،‬ﻭ ﺃﻧﺸﺄ ﺍﳌﺆﺳﺴﺎﺕ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻭ ﺍﻹﻋﻼﻣﻴـﺔ ﺍﻟـﱵ ﺗـﺴﺎﻧ ‪‬ﺪ‬
‫ﻼ ﻋﻦ ﺗﺮﺳﻴﺦ ﺍﻟﺒ‪‬ﻌﺪ ﺍﻟﻌﻘﺎﺋﺪﻱ ﻭ ﺍﻟﻔﻜﺮﻱ ﻟﻠﺪﻭﻟﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪‬ﺎﻳﺔ ﺍﻟﻘﺮﻥ ﺍﻟﺘﺎﺳﻊ‬ ‫ﺍﳌﻮﺍﺟﻬﺔ ﺍﻟﻨﻈﺮﻳﺔ‪ ،‬ﻓﻀ ﹰ‬
‫ﻋﺸﺮ ﻭﺑﺪﺍﻳﺔ ﺍﻟﻘﺮﻥ ﺍﻟﻌﺸﺮﻳﻦ‪ ،‬ﻭﰲ ﻣﺮﺣﻠﺔ ﺍﻟﻐﺰﻭ ﺍﻟﻔﻜﺮﻱ ﺍﻟﺬﻱ ﱂ ﻳﻌﺘﻤﺪ ﺍﳌﺪﺑﺮﻭﻥ ﻭﺍﳌﻨﻔـﺬﻭﻥ ﻟـﻪ‬
‫ﻣﻮﺍﺟﻬﺔ ﺍﳊﺠﺔ ﺑﺎﳊﺠﺔ ﻭ ﺇﳕﺎ ﺍﺳﺘﺨﺪﻣﻮﺍ ﺍﻟﺘﻀﻠﻴﻞ ﺍﻟﻌﻘﻠﻲ ﻭ ﺍﻟﻐﺰﻭ ﺍﻟﺜﻘﺎﰲ‪ ،‬ﰒ ﺍﻵﻟـﺔ ﺍﻟﻌـﺴﻜﺮﻳﺔ ﰲ‬
‫ﺗﻘﻮﻳﺾ ﺃﺭﻛﺎﻥ ﺍﻟﺪﻭﻟﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭ ﻟﺘﺘﻘﺪﻡ ﺍﳉﻴﻮﺵ ﻟﺘﺤﺘﻞ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﻳﻌﻤﻞ ﻋﻠﻰ ﺗﻔﻜﻴـﻚ‬
‫ﺃﺟﺰﺍﺀ ﺍﻟﺪﻭﻟﺔ ﺇﱃ ﺩﻭﻳﻼﺕ ﻣﺘﺼﺎﺭﻋﺔ ﺑﺎﺳﻢ ﺍﻟﺘﻨﻮﻳﺮ ﻭ ﺍﻟﺘﺤﺮﻳﺮ ﻭ ﺣﺮﻳﺔ ﺍﻟﻔﻜﺮ ﻭ ﺍﳊﺮﻳﺔ‪ ،‬ﻭ ﺑﺬﻟﻚ ﺗﺴﻮﺩ‬
‫ﺍﻷﻓﻜﺎﺭ ﺍﻟﻌﻠﻤﺎﻧﻴﺔ ﻭ ﺍﻹﳊﺎﺩﻳﺔ ﲟﻮﺍﺟﻬﺔ ﻣﺼﺪﺭﻳﺔ ﺍﻟﻮﺣﻲ‪ ،‬ﻭ ﻣﻊ ﻛﻞ ﺫﻟﻚ ﻓﺈﻥ ﺍﻷﻣﺔ ﻣﻬﻤـﺎ ﻋﺎﺷـﺖ‬
‫ﺃﻳﺎﻣﺎ ﻣﻈﻠﻤﺔ ﻓﺈﻥ ﻓﻴﻬﺎ ﻡ‪K‬ﺍﻟﺮﺟﺎﻝ ﻣﻦ ﳚﺘﻬﺪﻭﻥ ﳌﻮﺍﺟﻬﺔ ﺍﻟﺘﺤﺪﻳﺎﺕ ﻭﻟﻠﺤﻔﺎﻅ ﻋﻠﻰ ﻫﻮﻳﺘﻬﺎ ﺍﻟﻔﻜﺮﻳﺔ ﻭ‬
‫ﻣﺼﺪﺭﻳﺘﻬﺎ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻟﱵ ﺗﺒﻘﻰ ﺭﻭﺣﹰﺎ ﺗﺴﺮﻱ ﻓﻴﻬﺎ ﰲ ﻛﻞ ﻣﺮﺣﻠﺔ ﻣﻦ ﻣﺮﺍﺣـﻞ ﺍﻟـﺼﺮﺍﻋﺎﺕ ﺑـﲔ‬
‫ﺣﻀﺎﺭﺓ ﺍﻟﻮﺣﻲ ﻭ ﺣﻀﺎﺭﺓ ﺍﳌﺎﺩﺓ‪.‬‬
 ‫‪ISoIT‬‬ ‫‪- 216‬‬

‫ﺍﳍﺪﻑ ﻣﻦ ﺍﻟﺒﺤﺚ‪:‬‬
‫ﻭ ﻣﺎ ﻳﺪﻋﻮﻧﺎ ﳌﺮﺍﺟﻌﺔ ﺃﻓﻜﺎﺭ ﺍﻟﺸﻴﺦ ﺣﺴﲔ ﺍﳉﺴﺮ ﰲ ﺃﻳﺎﻣﻨﺎ ﻫﺬﻩ ﻫﻮ ﺃﻥ ﺍﻟﻘﻀﺎﻳﺎ ﻭﺍﻹﺷـﻜﺎﻟﻴﺎﺕ‬
‫ﺍﻟﱵ ﺷﻐﻠﺖ ﻗﻠﻤﻪ ﻭﻟﺴﺎﻧﻪ ﺗﺘﺸﺎﺑﻪ ﰲ ﺟﻮﻫﺮﻫﺎ ﻣﻊ ﻛﺜﲑ ﻣﻦ ﻗﻀﺎﻳﺎ ﻋﺼﺮ ﺍﻟﻌﻮﳌﺔ ﺍﻟﺬﻱ ﻧﻌﻴـﺸﻪ ﻭﺇﻥ‬
‫ﺍﺧﺘﻠﻔﺖ ﺍﳌﻈﺎﻫﺮ ﻭﺍﳌﺴﻤﻴﺎﺕ ﰲ ﺫﻟﻚ‪ ،‬ﻓﻤﻦ ﺧﻼﻝ ﺳﲑﺓ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﻟﺮﺑﺎﱐ ﺍﳌﺴﺘﻮﻋﺐ ﻟﺜﻘﺎﻓﺔ ﻋﺼﺮﻩ‬
‫ﻭﻛﻐﲑﻩ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺮﺑﺎﻧﻴﲔ ﺗﻠﺘﻤﺲ ﲨﺎﻫﲑ ﺍﻷﻣﺔ ﺍﻟﻄﺮﻳﻖ ﰲ ﻣﻮﺍﺟﻬﺔ ﻧﻔﺲ ﺍﻟﺘﺤـﺪﻳﺎﺕ‪ ،‬ﻭ ﻟﻜـﻦ‬
‫ﺑﺈﺿﺎﻓﺔ ﻭﺳﺎﺋﻞ ﺟﺪﻳﺪﺓ ﻣﻦ ﻣﺴﺘﺠﺪﺍﺕ ﺍﻟﻌﺼﺮ ﰲ ﺗﺮﺳﻴﺦ ﺭﺅﻳﺘﻨﺎ ﺍﻟﻌﻘﺎﺋﺪﻳﺔ ﻭ ﻫﻮﻳﺘﻨﺎ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﻨﺎﺑﻌﺔ‬
‫ﻣﻦ ﻣﺼﺪﺭﻳﺘﻨﺎ ﺍﻟﺸﺮﻋﻴﺔ ﺍﳌﺆﺳﺴﺔ ﻋﻠﻰ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻜﺮﱘ ﻭ ﺍﻟﺴﻨﺔ ﺍﳌﻄﻬﺮﺓ‪.‬‬
‫ﻭﻳﺘﻨﺎﻭﻝ ﺍﻟﺒﺤﺚ‪:‬‬
‫• ﻋﺼﺮ ﺍﻟﺸﻴﺦ ﺣﺴﲔ ﺍﳉﺴﺮ‪.‬‬
‫• ﺣﻴﺎﺗﻪ ﻭ ﻧﺸﺄﺗﻪ ﻭ ﺩﺭﺍﺳﺘﻪ‪.‬‬
‫• ﺍﺷﻬﺮ ﺗﻼﻣﺬﺗﻪ‪.‬‬
‫• ﺃﻭﻻﺩﻩ‪.‬‬
‫• ﺇﻧﺘﺎﺟﻪ ﺍﻟﻔﻜﺮﻱ ﻭ ﺍﻟﺜﻘﺎﰲ‪.‬‬
‫• ﺩﻭﺭﻩ ﺍﻟﺴﻴﺎﺳﻲ‪.‬‬
‫• ﻗﺎﻟﻮﺍ ﻋﻦ ﺍﻟﺸﻴﺦ ﺣﺴﲔ ﺍﳉﺴﺮ‪.‬‬
‫• ﺍﻟﻨﺘﺎﺋﺞ ﻭ ﺍﳋﺘﺎﻡ‪.‬‬
‫ﻋـﺼﺮ ﺍﻟﺸﻴﺦ ﺣﺴﲔ ﺍﳉﺴﺮ‪:‬‬
‫ﻋﺎﺵ ﺍﻟﺸﻴﺦ ﺣﺴﲔ ﺍﳉﺴﺮ ﰲ ﻓﺘﺮﺓ ﺯﻣﻨﻴﺔ ﺣﺮﺟﺔ ﻋﺎﱏ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻓﻴﻪ ﻣﻦ ﲢﺪﻳﺎﺕ ﺟـﺴﺎﻡ‬
‫ﻭ ﺩﺍﺧﻠﻴﺔ ﻭﻛﺎﻥ ﺃﻛﱪ ﲢﺪ ﺧﺎﺭﺟﻲ ﻫﻮ ﻛﺜﺮﺓ ﻣﺸﺎﺭﻳﻊ ﻫﺪﻡ ﺩﻭﻟﺔ ﺍﳋﻼﻓﺔ ﺍﻟﻌﺜﻤﺎﻧﻴـﺔ‬ ‫ﺧﺎﺭﺟﻴﺔ‬
‫ﻭﺍﺗﻔﺎﻕ ﺍﻟﺪﻭﻝ ﺍﻟﻐﺮﺑﻴﺔ ﻭ ﺭﻭﺳﻴﺎ ﻋﻠﻰ ﺗﻘﺴﻴﻢ ﳑﺘﻠﻜﺎ‪‬ﺎ ﺑﻌﺪ ﺃﻥ ﺃﻃﻠﻘﺖ ﻋﻠﻴﻬﺎ ﺻﻔﺔ "ﺍﻟﺮﺟﻞ ﺍﳌﺮﻳﺾ"‬
‫ﻭﻗﺪ ﺑﻠﻐﺖ ﻫﺬﻩ ﺍﳌﺸﺎﺭﻳﻊ ﻣﺎﺋﺔ ﻣﺸﺮﻭﻉ ﻭﺁﺧﺮ ﻣﺸﺮﻭﻉ ﳒﺢ ﻫﻮ ﺍﻟﺘﻐﻴﲑ ﺍﻟﻔﻜﺮﻱ ﻣﻦ ﺍﻟﺪﺍﺧﻞ‪.!!..‬‬
‫ﺃﻣﺎ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﺪﺍﺧﻠﻴﺔ ﻓﻜﺎﻧﺖ ﺍﻛﺜﺮ ﺷﺮﺍﺳ ﹰﺔ ﻭ ﺿﺮﺍﻭﺓ ً ﺃﻻ ﻭ ﻫﻲ ﻇﻬﻮﺭ ﺍﻟﻔﻜﺮ ﺍﻟﻘﻮﻣﻲ ‪ -‬ﺍﻟﻌﺮﰊ‬
‫ﻭ ﺍﻟﺘﺮﻛﻲ‪ -‬ﻭ ﻇﻬﻮﺭ ﺣﺮﻛﺎﺕ ﺍﻷﻗﻠﻴﺎﺕ ‪-‬ﺍﻟﻴﻬﻮﺩ ﻭ ﺍﻷﺭﻣﻦ ﻭ ﺍﻟﺮﻭﻡ ﻭﻏﲑﻫﻢ‪ -‬ﻭ ﻛﺎﻧﺖ ﺍﻟـﺪﻭﻝ‬
‫ﺍﻻﺳﺘﻌﻤﺎﺭﻳﺔ ﺍﻟﻐﺮﺑﻴﺔ ﲤﺪ ﻳﺪ ﺍﻟﻌﻮﻥ ﺇﱃ ﻫﺬﻩ ﺍﻟﻔﺌﺎﺕ ﺍﳌﺨﺘﻠﻔﺔ‪ ،‬ﺑﻌﺪ ﺃﻥ ﲤﻜﻨﺖ ﻣﻦ ﺍﻟﺘﻐﻠﻐﻞ ﺇﱃ ﺩﺍﺧـﻞ‬
‫ﺟﺴﺪ ﺍﻟﺪﻭﻟﺔ ﺍﻗﺘﺼﺎﺩﻳﹰﺎ ﻭ ﺍﺟﺘﻤﺎﻋﻴﹰﺎ ﲢﺖ ﺳﺘﺎﺭ ﺍﻟﺘﺴﺎﻣﺢ ﺍﻟﺪﻳﲏ ﻭ ﺍﻻﻣﺘﻴﺎﺯﺍﺕ ﺍﻷﺟﻨﺒﻴﺔ ﺍﳌﻤﻨﻮﺣﺔ ﻣـﻦ‬
‫ﺍﻟﺪﻭﻟﺔ ﺍﻟﻌﺜﻤﺎﻧﻴﺔ ﺇﱃ ﺍﻟﺪﻭﻝ ﺍﻷﻭﺭﺑﻴﺔ ﺃﻳﺎﻡ ﺣﻜﻢ ﺍﻟﺴﻠﻄﺎﻥ ﺳﻠﻴﻤﺎﻥ ﺍﻟﻘﺎﻧﻮﱐ ﻋﻨﺪﻣﺎ ﻛﺎﻧﺖ ﺍﻟﺪﻭﻟﺔ ﻗﻮﻳﺔ‬
‫ﻣﻬﺎﺑﺔ ﺍﳉﺎﻧﺐ‪.‬‬
‫ﻭﻳﻀﺎﻑ ﺇﱃ ﺫﻟﻚ ﻧﺸﺮ ﺍﻷﻓﻜﺎﺭ ﺍﻟﻌﻠﻤﺎﻧﻴﺔ ﻭ ﺍﻹﳊﺎﺩﻳﺔ ﺑﻮﺍﺳﻄﺔ ﺍﳌﺪﺍﺭﺱ ﺍﻷﺟﻨﺒﻴﺔ ﺍﳌﻨﺘﺸﺮﺓ ﺑﺼﻮﺭﺓ‬
‫ﺧﺎﺻﺔ ﰲ ﺑﻼﺩ ﺍﻟﺸﺎﻡ ﻭ ﻣﺼﺮ ﻭﺑﺎﻗﻲ ﺍﻟﻮﻻﻳﺎﺕ ﺍﻟﻌﺜﻤﺎﻧﻴﺔ‪ ،‬ﻭ ﻇﻬﻮﺭ ﻣﺮﺍﻛﺰ ﺍﻻﺳﺘﺸﺮﺍﻕ ﻭ ﺍﻟﺘﻨﺼﲑ ﺍﻟﱵ‬
‫ﻗﺎﻣﺖ ﺑﺘﺮﲨﺔ ﻣﺌﺎﺕ ﺍﻟﻜﺘﺐ ﺍﻷﻭﺭﺑﻴﺔ‪ ،‬ﻭ ﺃﺻﺪﺭﺕ ﺍﻟﺼﺤﻒ ﻭ ﺍ‪‬ﻼﺕ ﺑﺎﻟﻠﻐـﺔ ﺍﻟﻌﺮﺑﻴـﺔ ﻭ ﺑﻠﻐـﺎﺕ‬
‫ﺃﺧﺮﻯ‪ ،‬ﻓﻈﻬﺮﺕ ﰲ ﺍﻟﺴﺎﺣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻔﺎﻫﻴﻢ ﻭ ﻣﺼﻄﻠﺤﺎﺕ ﻧﺎﺑﻌﺔ ﻣﻦ ﻇﺮﻭﻑ ﺃﻭﺭﺑﺎ ﺍﻟﺘﺎﺭﳜﻴـﺔ ﻭ‬
‫ﺇﳝﺎﻥ ﳏﻤﺪ ﻋﺒﺎﺱ ‪217 -‬‬

‫ﻭﺍﻗﻌﻬﺎ ﺍﻟﺪﻳﲏ ﻭ ﺍﻟﺴﻴﺎﺳﻲ ﻭ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻭ ﺍﻻﻗﺘﺼﺎﺩﻱ ﻣﺜﻞ‪ :‬ﺍﻟﻘﻮﻣﻴﺔ‪ ،‬ﺍﳊﺮﻳﺔ‪ ،‬ﺍﻟﺘﺤﺮﻳـﺮ‪ ،‬ﺍﳌـﺴﺎﻭﺍﺓ‪،‬‬
‫ﺍﻟﺪﺳﺘﻮﺭ‪ ،‬ﺣﻘﻮﻕ ﺍﳌﺮﺃﺓ‪ ،‬ﺍﻟﱵ ﺗﺒﺪﻭ ﰲ ﻇﺎﻫﺮﻫﺎ ﻣﺼﻄﻠﺤﺎﺕ ﺇﳚﺎﺑﻴﺔ ﻟﻜﻦ ﺍﳍﺪﻑ ﻣﻦ ﺇﺛﺎﺭ‪‬ﺎ ﱂ ﻳﻜـﻦ‬
‫ﻟﺼﺎﱀ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺧﺼﻮﺻﺎ ﻭﺃﻥ ﺫﻟﻚ ﺗﺰﺍﻣﻦ ﻣﻊ ﻇﻬﻮﺭ ﺍﻷﻓﻜـﺎﺭ ﺍﻹﳊﺎﺩﻳـﺔ ﻭ ﺍﳌﺎﺩﻳـﺔ‬
‫ﺍﳌﺘﺤﺮﺭﺓ ﻣﻦ ﻛﻞ ﺃﻃﺮ ﺩﻳﻨﻴﺔ‪.‬‬
‫ﻭﰲ ﻇﻞ ﻫﺬﻩ ﺍﻟﻈﺮﻭﻑ ﻛﺎﻥ ﻻﺑﺪ ﻋﻠﻰ ﺍﻟﺪﻭﻟﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺃﻥ ﺗﺪﺍﻓﻊ ﻋﻦ ﻧﻔﺴﻬﺎ ﺿﺪ ﺍﳋﻄﺮ ﺍﻟﺬﻱ‬
‫ﻳﻬﺪﺩﻫﺎ ﻓﺄﻋﻠﻦ ﺍﳋﻠﻴﻔﺔ ﺍﻟﺴﻠﻄﺎﻥ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺍﻟﺜﺎﱐ ﺍﻟﺬﻱ ﺣﻜﻢ ﻣﺎ ﺑﲔ ﻋﺎﻣﻲ )‪(1909 / 1876‬‬
‫ﻣﺸﺮﻭﻋﻪ ﺑﺘﺒﲏ ﺍﺳﺘﺮﺍﺗﻴﺠﻴﺔ "ﺣﺮﻛﺔ ﺍﳉﺎﻣﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ" ﻟﺘﻜﻮﻥ ﺍﳌﻨﻘﺬ ﳍﺬﻩ ﺍﻷﻣﺔ ﻣﻦ ﺷﺮﻭﺭ ﺃﻋﺪﺍﺋﻬﺎ‪ ،‬ﻭ‬
‫ﺍﺳﺘﻬﺪﻑ ﺍﳌﺸﺮﻭﻉ ﺗﻮﺣﻴﺪ ﺍﳌﺴﻠﻤﲔ ﰲ ﻛﻞ ﺃﻣﺼﺎﺭﻫﻢ ﻓﻜﺮﻳﹰﺎ ﻭ ﺭﻭﺣﻴﹰﺎ ﻣﻦ ﺃﺟﻞ ﺍﻟﻮﻗـﻮﻑ ﺿـﺪ‬
‫ﺣﺮﻛﺎﺕ ﺍﻟﻐﺰﻭ ﺍﻟﻐﺮﰊ‪ ،‬ﻭﻟﻜﻦ ﺍﲢﺎﺩ ﻣﺼﺎﱀ ﻭ ﺃﻃﻤﺎﻉ ﺍﻟﻘﻮﻯ ﺍﻻﺳﺘﻌﻤﺎﺭﻳﺔ ﻭ ﺍﻟﻘﻮﻯ ﺍﻟﺪﺍﺧﻠﻴـﺔ ﻣـﻦ‬
‫ﺍﻟﻘﻮﻣﻴﺎﺕ ﺍﳌﺨﺘﻠﻔﺔ ﻣﻊ ﻋﻮﺍﻣﻞ ﺃﺧﺮﻯ ﺃﺩﺕ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﺇﱃ ﲤﺰﻳﻖ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﺇﱃ ﺩﻭﻳﻼﺕ ﺻﻐﲑﺓ‬
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‫ﺣﻴﺎﺗﻪ ﻭﻧﺸﺄﺗﻪ ﻭﺩﺭﺍﺳﺘﻪ‪:‬‬
‫ﻭﻟﺪ ﺣﺴﲔ ﺍﳉﺴﺮ ﰲ ﻃﺮﺍﺑﻠﺲ ﺍﻟﺸﺮﻕ ﻋﺎﻡ)‪1261‬ﻫـ‪1845 /‬ﻡ( ﻭﺗﻮﰲ ﻋﺎﻡ )‪1327‬ﻫـ‬
‫‪1909 /‬ﻡ( ﻭﻳﻨﺘﻬﻲ ﻧﺴﺒﻪ ﺇﱃ ﺑﲏ ﻣﺎﺋﻲ ﻣﻦ ﺩﻣﻴﺎﻁ ﰲ ﻣﺼﺮ ﻭﻣﻦ ﺍﳌﺮﺟﺢ ﺃﻥ ﺃﺳﺮﺗﻪ ﺍﻧﺘﻘﻠﺖ ﻣﻦ ﻣﺼﺮ‬
‫ﺇﱃ ﻃﺮﺍﺑﻠﺲ ﺧﻼﻝ ﻋﺎﻡ ‪1756/1170‬ﻡ‪ ,‬ﻭﺍﻟﺪﻩ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﳉﺴﺮ ﺍﳌﻌﺮﻭﻑ ﺑـﺄﰊ ﺍﻷﺣـﻮﺍﻝ ﻭ‬
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‫ﻛﺎﻥ ﻭﺍﻟﺪﻩ ﺷﻴﺨﹰﺎ ﺻﻮﻓﻴﹰﺎ ﻭ ﺇﻣﺎﻣﹰﺎ ﰲ ﺍﻟﻄﺮﻳﻘﺔ ﺍﳋﻠﻮﺗﻴﺔ ‪ ,‬ﻭﻗﺪ ﺗﺄﺛﺮ ﺍﳉﺴﺮ ﺍﻻﺑﻦ ﺑﺴﲑﺓ ﻭﺍﻟﺪﻩ ﺍﻟﺬﻱ‬
‫ﱂ ﻳﺮﻩ ﺇﺫ ﺗﻮﰲ ﻭﻫﻮ ﻻ ﻳﺰﺍﻝ ﰲ ﺃﺷﻬﺮﻩ ﺍﻷﻭﱃ ﻓﻜﻔﻠﻪ ﻋﻤﻪ ﻣﺼﻄﻔﻰ ﺍﻟﺬﻱ ﺍﺣﺴﻦ ﺍﻟﻮﺻﺎﻳﺔ ﺑﻪ ﻭ ﺃﻧﺸﺄﻩ‬
‫ﻧﺸﺄﺓ ﺣﺴﻨﺔ‪ ,‬ﻓﻜﺘﺐ ﻋﻦ ﻭﺍﻟﺪﻩ ﻛﺘﺎﺑﹰﺎ ﻣﻠﻴﺌﹰﺎ ﲟﻨﺎﻗﺒﻪ ﲰﺎﻩ‪" :‬ﻧﺰﻫﺔ ﺍﻟﻔﻜﺮ ﰲ ﻣﻨﺎﻗﺐ ﺍﻟـﺸﻴﺦ ﳏﻤـﺪ‬
‫ﺍﳉﺴﺮ"‪ ،‬ﻭﻭﺭﺙ ﻋﻦ ﻭﺍﻟﺪﻩ ﺍﻻﻧﺘﻤﺎﺀ ﺇﱃ ﺍﻟﻄﺮﻳﻘﺔ ﺍﳋﻠﻮﺗﻴﺔ ﻭﻧﺎﻝ ﺍﻹﺟﺎﺯﺓ ﰲ ﺍﻟﻄﺮﻳﻘﺔ ﻣﻦ ﺍﻟﺸﻴﺦ ﳏـﻲ‬
‫ﺍﻟﺪﻳﻦ ﺍﻟﻔﺎﺧﻮﺭﻱ ﺍﻟﺒﲑﻭﰐ‪.‬‬
‫ﺗﻌﻠﻴﻤﻪ ﻭﺩﺭﺍﺳﺎﺗﻪ‪:‬‬
‫ﺗﻠﻘﻰ ﺗﻌﻠﻴﻤﻪ ﰲ ﻃﺮﺍﺑﻠﺲ ﻓﺤﺼﻞ ﻋﻠﻰ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻠﻐﻮﻳﺔ ﻭ ﺍﻟﺸﺮﻋﻴﺔ ﻋﻠﻰ ﻳﺪ ﻛﺒﺎﺭ ﻋﻠﻤﺎﺋﻬﺎ‪ ،‬ﰒ ﺗﺎﺑﻊ‬
‫ﺩﺭﺍﺳﺘﻪ ﰲ ﺍﻷﺯﻫﺮ ﻗﺒﻞ ﺑﻠﻮﻏﻪ ﺳﻦ ﺍﻟﻌﺸﺮﻳﻦ‪ ،‬ﻭ ﺃﻗﺎﻡ ﻫﻨﺎﻙ ﺃﺭﺑﻌﺔ ﺳﻨﲔ ﻣﺘﺎﺑﻌﺎ ﲢﺼﻴﻠﻪ ﺍﻟﻌﻠﻤﻲ ﻋﻠـﻰ‬
‫ﺃﻳﺪﻱ ﺷﻴﻮﺧﻪ‪ ،‬ﻭ ﺃﺑﺮﺯﻫﻢ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺍﻟﺮﺍﻓﻌﻲ ﻣﻔﱵ ﺍﻟﺪﻳﺎﺭ ﺍﳌﺼﺮﻳﺔ‪ ،‬ﻭﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺒﺤﺮﺍﻭﻱ‪ ،‬ﻭﺣﺴﲔ‬

‫‪ 392‬ﺣﻮﻝ ﺍﻟﻔﺘﺮﺓ ﺍﻟﺘﺎﺭﳜﻴﺔ ﺍﻟﱵ ﺧﺼﺺ ﺍﻟﺒﺤﺚ ﺩﺭﺍﺳﺘﻬﺎ ﺍﻧﻈﺮ ﺩ‪.‬ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﺸﻨﺎﻭﻱ ‪ :‬ﺍﻟﺪﻭﻟﺔ ﺍﻟﻌﺜﻤﺎﻧﻴـﺔ ﺍﻟﺪﻭﻟـﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﺍﳌﻔﺘﺮﻯ ﻋﻠﻴﻬﺎ ‪ ,‬ﻭ ﺍﻧﻈﺮ ﻣﺼﻄﻔﻰ ﺻﱪﻱ ‪ :‬ﺍﻷﺳﺮﺍﺭ ﺍﳋﻔﻴﺔ ﺇﻟﻐﺎﺀ ﺍﳋﻼﻓﺔ ﺍﻟﻌﺜﻤﺎﻧﻴﺔ ‪ ,‬ﻭﺍﻧﻈـﺮ ﻣـﺼﻄﻔﻰ‬
‫ﻃﻮﺭﺍﻥ ‪ :‬ﺃﺳﺮﺍﺭ ﺍﻻﻧﻘﻼﺏ ﺍﻟﻌﺜﻤﺎﱐ ‪ ,‬ﻭ ﺍﻧﻈﺮ ﻋﺒﺪ ﺍﻟﻌﻈﻴﻢ ﺍﳌﻄﻌﲏ ‪ :‬ﺃﻭﺭﺑﺎ ﰲ ﻣﻮﺍﺟﻬﺔ ﺍﻹﺳﻼﻡ ‪ ,‬ﻭ ﺍﻧﻈﺮ ﺩ‪ .‬ﳏﻤـﺪ‬
‫ﺍﻟﺒﻬﻲ ‪ :‬ﺍﻟﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ ﺍﳊﺪﻳﺚ ﻭ ﺻﻠﺘﻪ ﺑﺎﻻﺳﺘﻌﻤﺎﺭ ﺍﻟﻐﺮﰊ‪.‬‬
‫‪ 393‬ﺃﺳﺎﺱ ﻫﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ﺩﺧﻮﻝ ﺍﳋﻠﻮﺓ‪ ،‬ﻭﻣﻼﺯﻣﺔ ﺍﻟﺬﻛﺮ ﻭﺻﻼﺓ ﺍﳉﻤﺎﻋﺔ‪ ،‬ﻭﻗﺪ ﻭﺿﻊ ﻣﺸﺎﻳﺦ ﺍﻟﻄﺮﻳﻘـﺔ ﲬـﺴﺎ‬
‫ﻭﻋﺸﺮﻳﻦ ﺷﺮﻃﺎ ﻻﺗﺒﺎﻉ ﻫﺬﺍ ﺍﳌﺴﻠﻚ ﺍﳋﻠﻮﻱ‪ ،‬ﺃﻧﻈﺮ ﺍﻟﺪﻛﺘﻮﺭ ﳏﻤﺪ ﺩﺭﻧﻴﻘﺔ ‪ :‬ﺍﻟﻄـﺮﻕ ﺍﻟـﺼﻮﻓﻴﺔ ﰲ ﻃـﺮﺍﺑﻠﺲ‪ ،‬ﺩﺍﺭ‬
‫ﺍﻹﻧﺸﺎﺀ ﻭﺍﻟﺼﺤﺎﻓﺔ ﻭﺍﻟﻄﺒﺎﻋﺔ‪ ،‬ﻁ‪ 1984 / 1‬ﺹ‪ 34-33‬ﻭ ﺹ ‪.81-80‬‬
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‫ﻣﻨﻘﺎﺭ ﺍﻟﻄﺮﺍﺑﻠﺴﻲ‪ ،‬ﻭ ﺍﻟﺸﻴﺦ ﺣﺴﲔ ﺍﳌﺮﺻﻔﻲ ﺍﻟﺬﻱ ﺃﺛﺮ ﰲ ﺷﺨﺼﻴﺘﻪ ﺗﺄﺛﲑﺍ ﻛﺒﲑﹰﺍ ﺑﺎﻋﺘﺒﺎﺭﻩ ﻣـﻦ‬
‫ﺍﳌﺸﺎﻳﺦ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺑﻀﺮﻭﺭﺓ ﺍﳉﻤﻊ ﺑﲔ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻭ ﺍﻟﻌﻠﻮﻡ ﺍﳊﺪﻳﺜﺔ‪ ،‬ﻭ ﺍﻟﺬﻱ ﻛﺘﺐ )ﺭﺳـﺎﻟﺔ‬
‫ﺍﻟﻜﻠﻢ ﺍﻟﺜﻤﺎﻥ(‪ ،‬ﺍﻓﺮﺩ ﻧﺼﻔﻬﺎ ﰲ ﺍﻟﺘﺮﺑﻴﺔ ﻭ ﺩﻭﺭﻫﺎ ﰲ ﺗﺮﻗﻴﺔ ﺍﻷﻣﺔ ﻭ ﺍ‪‬ﺘﻤﻊ‪.395‬‬
‫ﻭ ﻛﺎﻥ ﺣﺴﲔ ﺍﳉﺴﺮ ﻳﺆﻣﻦ ﻣﺜﻞ ﺷﻴﺨﻪ ﺍﳌﺮﺻﻔﻲ ﺑﺄﻥ ﺗﺮﺑﻴﺔ ﺍﻷﺟﻴﺎﻝ ﺍﳉﺪﻳﺪﺓ ﻭ ﺗﻌﻠﻴﻤﻬـﺎ ﳌـﻦ‬
‫ﺃﻋﻈﻢ ﺍﳌﻬﻤﺎﺕ ﺍﻟﱵ ﳝﻜﻨﻬﺎ ﺃﻥ ﺗﺆﺩﻱ ﺇﱃ ﺗﻘﺪﻡ ﺍﻷﻣﺔ ﻭ ﺭﻗﻴﻬﺎ‪ ،‬ﻭ ﺍﻋﺘﱪ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻄﺮﻳﻖ ﺇﱃ ﺇﺻﻼﺡ ﻣﺎ‬
‫ﻓﺴﺪ ﻣﻦ ﺃﺣﻮﺍﻝ ﺍﻷﻣﺔ ﻟﺬﻟﻚ ﺑﺮﺯ ﺍﻫﺘﻤﺎﻣﻪ ﺑﺎﻟﺘﺮﺑﻴﺔ‪ ،‬ﰒ ﻋﺎﺩ ﺇﱃ ﻃﺮﺍﺑﻠﺲ ﻋﺎﻡ ‪1867‬ﻡ ﻭ ﻫﻮ ﰲ ﺳﻦ‬
‫ﺍﻟﺜﺎﻟﺜﺔ ﻭﺍﻟﻌﺸﺮﻳﻦ ﺣﻴﺚ ﺑﻠﻐﺘﻪ ﺃﻧﺒﺎﺀ ﻋﻦ ﻣﺮﺽ ﻋﻤﻪ ﻣﺼﻄﻔﻰ ﺍﻟﺬﻱ ﻣﺎ ﻟﺒﺚ ﺃﻥ ﺗﻮﰱ ﻓﺎﺿﻄﺮ ﺍﻟـﺸﻴﺦ‬
‫ﺍﳉﺴﺮ ﺍﻟﺒﻘﺎﺀ ﰲ ﻃﺮﺍﺑﻠﺲ‪ ،‬ﻭﱂ ﻳﻐﺎﺩﺭﻫﺎ ﺇﻻ ﻟﻔﺘﺮﺓ ﻗﺼﲑﺓ ﻭ ﺍﺳﺘﻠﻢ ﺭﺋﺎﺳﺔ ﺍﻟﻄﺮﻳﻘﺔ ﺍﳋﻠﻮﺗﻴﺔ ﻓﻴﻬـﺎ ﻭ‬
‫ﺍﺻﺒﺢ ﻳﺪﻳﺮ ﺣﻠﻘﺎﺕ ﺍﻟﺬﻛﺮ‪ ،‬ﻭ ﰲ ﻧﻔﺲ ﺍﻟﻮﻗﺖ ﺑﺪﺃ ﳑﺎﺭﺳﺔ ﻧﺸﺎﻃﺎﺗﻪ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻭ ﺍﻟﺘﺮﺑﻮﻳﺔ ﰲ ﻣﺪﻳﻨﺘﻪ ﻣﻦ‬
‫ﺧﻼﻝ ﺇﻋﻄﺎﺀ ﺍﻟﺪﺭﻭﺱ ﰲ ﺍﳌﺪﺭﺳﺔ ﺍﻟﺮﺟﺒﻴﺔ ﰲ ﺟﺎﻣﻊ ﺍﳌﻨﺼﻮﺭ ﺍﻟﻜﺒﲑ‪ ،‬ﻭ ﺧﻼﻝ ﺃﻛﺜﺮ ﻣﻦ ﻋﺸﺮ ﺳﻨﻮﺍﺕ‬
‫ﱂ ﻳﻈﻬﺮ ﻟﻠﺸﻴﺦ ﺃﻱ ﻧﺸﺎﻁ ﺁﺧﺮ ﻏﲑ ﺍﻟﻨﺸﺎﻁ ﺍﻟﺘﻌﻠﻴﻤﻲ ﻭ ﺍﻟﺘﺮﺑﻮﻱ ﻭ ﺍﻟﺼﻮﰲ‪ ،‬ﻭ ﺗﻌﺘﱪ ﻫﺬﻩ ﺍﳌﺮﺣﻠـﺔ‬
‫ﻭ ﻓﻜﺮﻱ ﻭ ﺭﻭﺣﻲ ﳊﺴﲔ ﺍﳉﺴﺮ ﻳﻈﻬﺮ ﻧﺘﺎﺟﻬﺎ ﰲ ﺍﳌﺮﺣﻠﺔ ﺍﻟﻘﺎﺩﻣﺔ ﻣﻦ ﺣﻴﺎﺗﻪ‬ ‫ﻓﺘﺮﺓ ﺇﻋﺪﺍﺩ ﺛﻘﺎﰲ‬
‫ﰲ ﻋﻤﻠﻪ ﰲ ﺍﻟﺘﻌﻠﻴﻢ ﻭ ﺍﻟﺘﺄﻟﻴﻒ‪.‬‬
‫ﻓﻔﻲ ﻋﺎﻡ ‪1880‬ﻡ ﻗﺎﻡ ﺑﺘﺄﺳﻴﺲ ﺍﳌﺪﺭﺳﺔ ﺍﻟﻮﻃﻨﻴﺔ ﰲ ﻃﺮﺍﺑﻠﺲ ﻭﻫﻲ ﻣﺪﺭﺳـﺔ ﺗـﺪﺭﺱ ﺍﻟﻌﻠـﻮﻡ‬
‫ﺍﻟﻌﺼﺮﻳﺔ ﻣﻊ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻭﺗﻘﺒﻞ ﺍﻟﻄﻼﺏ ﻣﻦ ﻛﺎﻓﺔ ﺍﻷﺩﻳﺎﻥ ﻭﻟﻴﺲ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻭﺣﺪﻫﻢ‪ ،‬ﻭ ﻳﻘﻮﻝ‬
‫ﳏﻤﺪ ﺭﺷﻴﺪ ﺭﺿﺎ ﻋﻦ ﺍﳌﺪﺭﺳﺔ ﺍﻟﱵ ﺩﺭﺱ ‪‬ﺎ ﻭ ﺗﺘﻠﻤﺬ ﻋﻠﻰ ﻳﺪ ﺍﻟﺸﻴﺦ ﺣﺴﲔ ﺍﳉـﺴﺮ‪ " :‬ﺩﺧﻠـﺖ‬
‫ﺍﳌﺪﺭﺳﺔ ﺍﻟﻮﻃﻨﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭ ﻫﻲ ﺃﺭﻗﻰ ﻣﻦ ﺍﳌﺪﺭﺳﺔ ﺍﻟﺮﺷﺪﻳﺔ ﻭ ﲨﻴﻊ ﺍﻟﺘﻌﻠﻴﻢ ﻓﻴﻬﺎ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴـﺔ ﺇﻻ‬
‫ﺗﻌﻠﻴﻢ ﺍﻟﻠﻐﺘﲔ ﺍﻟﺘﺮﻛﻴﺔ ﻭ ﺍﻟﻔﺮﻧﺴﻴﺔ ﻭ ﺗﺪﺭﺱ ﻓﻴﻬﺎ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻭ ﺍﳌﻨﻄﻖ‪ ،‬ﻭ ﺍﻟﺮﻳﺎﺿﻴﺎﺕ‪،‬‬
‫ﻭ ﺍﻟﻔﻠﺴﻔﺔ ﺍﻟﻄﺒﻴﻌﻴﺔ‪ ،‬ﻭ ﻛﺎﻥ ﺍﻟﻌﻼﻣﺔ ﺣﺴﲔ ﺍﳉﺴﺮ ﺍﻷﺯﻫﺮﻱ ﻫﻮ ﺍﳌﺪﻳﺮ ﳍﺎ ﺑﻌﺪ ﺃﻥ ﻛﺎﻥ ﻫﻮ ﺍﻟـﺬﻱ‬
‫ﺳﻌﻰ ﻟﺘﺄﺳﻴﺴﻬﺎ‪ ،‬ﻭﻛﺎﻧﺖ ﺭﺅﻳﺘﻪ ﺃﻥ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻻ ﺗﺼﻠﺢ ﻭﻻ ﺗﺘﺮﻗﻰ ﺇﻻ ﺑﺎﳉﻤﻊ ﺑﲔ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ‬
‫ﻭ ﻋﻠﻮﻡ ﺍﻟﺪﻧﻴﺎ ﻋﻠﻰ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﻌﺼﺮﻳﺔ ﻣﻊ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﻮﻃﻨﻴﺔ ﻣﻘﺎﺑﻞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻷﺟﻨﺒﻴﺔ ﰲ ﻣﺪﺍﺭﺱ‬
‫ﺍﻟﺪﻭﻝ ﺍﻷﻭﺭﺑﻴﺔ ﻭ ﺍﻷﻣﺮﻳﻜﻴﺔ " ‪ ,‬ﻭﻧﺎﻟﺖ ﻫﺬﻩ ﺍﳌﺪﺭﺳﺔ ﺇﻋﺠﺎﺏ ﺍﻟﻄﻼﺏ ﻭ ﺍﺳﺘﻄﺎﻋﺖ ﺟﺬﺏ ﻋﺪﺩ‬
‫ﻛﺒﲑ ﻣﻨﻬﻢ‪ ,‬ﺇﻻ ﺃﻥ ﻫﺬﻩ ﺍﳌﺪﺭﺳﺔ ﱂ ﺗﺴﺘﻄﻴﻊ ﺍﻻﺳﺘﻤﺮﺍﺭ ﺑﺎﻟﻌﻤﻞ ﻻﺯﺩﻭﺍﺟﻴﺔ ﺍﻟﺘﻌﻠﻴﻢ ﻓﻴﻬﺎ ﻓﻠﻢ ﲡﻌﻠـﻬﺎ‬
‫ﺍﳊﻜﻮﻣﺔ ﺍﻟﻌﺜﻤﺎﻧﻴﺔ ﰲ ﻋﺪﺍﺩ ﺍﳌﺪﺍﺭﺱ ﺍﻟﺪﻳﻨﻴﺔ ﺍﻟﱵ ﻳﻌﻔﻰ ﻃﻼ‪‬ﺎ ﻣﻦ ﺍﳋﺪﻣﺔ ﺍﻟﻌﺴﻜﺮﻳﺔ ﻭ ﻛﺎﻥ ﺫﻟﻚ ﺳﺒﺒﹰﺎ‬
‫ﰲ ﺗﻮﻗﻔﻬﺎ ﻭ ﺗﻮﺯﻉ ﻃﻼ‪‬ﺎ ﺑﲔ ﻣﺪﺍﺭﺱ ﺑﲑﻭﺕ ﻭﻃﺮﺍﺑﻠﺲ‪ ،‬ﻋﻨﺪ ﺫﻟﻚ ﺍﻧﺘﻘﻞ ﺍﻟﺸﻴﺦ ﺇﱃ ﺑﲑﻭﺕ ﺣﻴﺚ‬
‫ﻋﻤﻞ ﺑﺎﻟﺘﺪﺭﻳﺲ ﰲ ﺍﳌﺪﺭﺳﺔ ﺍﻟﺴﻠﻄﺎﻧﻴﺔ ﺍﻟﺘﺎﺑﻌﺔ ﳉﻤﻌﻴﺔ ﺍﳌﻘﺎﺻﺪ ﺍﳋﲑﻳﺔ ﺣﱴ ﺃﺳﻨﺪﺕ ﺇﻟﻴﻪ ﺇﺩﺍﺭﺓ ﺍﳌﺪﺭﺳﺔ‬
‫ﺍﻟﺴﻠﻄﺎﻧﻴﺔ ﻭﺍﻟﱵ ﺍﻓﺘﺘﺤﺖ ﰲ ﺍﻟﺴﺎﺩﺱ ﻣﻦ ﲨﺎﺩﻯ ﺍﻵﺧﺮ ‪1300‬ﻫـ ﺍﳌﻮﺍﻓﻖ ﻟﻠﻌﺎﺷﺮ ﻣـﻦ ﻧﻴـﺴﺎﻥ‬

‫‪ 394‬ﺍﻟﺸﻴﺦ ﺣﺴﲔ ﺍﳌﺮﺻﻔﻲ ﻫﻮ ﺃﺩﻳﺐ ﻭ ﳏﺎﺿﺮ ﺃﺯﻫﺮﻱ ﻣﺼﺮﻱ ﺿﺮﻳﺮ ﺗﻮﱃ ﺍﻟﺘﺪﺭﻳﺲ ﰲ ﺍﻷﺯﻫﺮ ﰒ ﺃﺳﺘﺎﺫﹰﺍ ﻟـﻸﺩﺏ‬
‫ﺍﻟﻌﺮﰊ ﰲ ﺩﺍﺭ ﺍﻟﻌﻠﻮﻡ ﰲ ﺟﺎﻣﻌﺔ ﺍﻟﻘﺎﻫﺮﺓ ‪ ,‬ﻟﻪ ﻋﺪﺓ ﻛﺘﺐ‪ ,‬ﺗﻮﰱ ﺳﻨﺔ ‪1307‬ﻫـ ‪1889 /‬ﻡ ‪ ,‬ﺍﻧﻈـﺮ ﺧـﲑ ﺍﻟـﺪﻳﻦ‬
‫ﺍﻟﺰﺭﻛﻠﻲ ‪ :‬ﺍﻷﻋﻼﻡ ﺝ‪/2‬ﺹ‪.232‬‬
‫‪ 395‬ﺃﻧﻈﺮ ﺧﲑ ﺍﻟﺪﻳﻦ ﺍﻟﺰﺭﻛﻠﻲ ‪ :‬ﺍﻷﻋﻼﻡ‪ ،‬ﺩﺍﺭ ﺍﻟﻌﻠﻢ ﻟﻠﻤﻼﻳﲔ‪ ،‬ﺝ ‪.232/2‬‬
‫ﺇﳝﺎﻥ ﳏﻤﺪ ﻋﺒﺎﺱ ‪219 -‬‬

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

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

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

‫‪ 397‬ﺍﻧﻈﺮ ﳎﻠﺔ ﺍﳌﻨﺎﺭ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﺍ‪‬ﻠﺪ ‪.161/ 21‬‬

‫‪ 398‬ﺍﻧﻈﺮ ﺭﺷﻴﺪ ﺭﺿﺎ‪ :‬ﺍﻟﺴﻨﺔ ﻭ ﺍﻟﺸﻴﻌﺔ ﻁ‪ 2‬ﻟﻌﺎﻡ ‪.209/ 2 ،1367‬‬
‫ﺇﳝﺎﻥ ﳏﻤﺪ ﻋﺒﺎﺱ ‪221 -‬‬

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

‫ﻼ ﻋﻦ ﺟﺮﻳﺪﺓ ﺍﳌﺆﻳﺪ‬
‫‪ 399‬ﺍﻧﻈﺮ ﺍﲪﺪ ﺍﻟﺸﻮﺍﺑﻜﺔ ‪ :‬ﺣﺮﻛﺔ ﺍﳉﺎﻣﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‪,‬ﻣﻜﺘﺒﺔ ﺍﳌﻨﺎﺭ ﺹ ‪, 83‬ﻁ‪1984 1‬ﻡ‪ ،‬ﻧﻘ ﹰ‬
‫ﺍﻟﻘﺎﻫﺮﻳﺔ‪.‬‬
‫‪ 400‬ﺍﻧﻈﺮ ﺑﺎﻟﺘﻔﺼﻴﻞ ﻛﺘﺎﺏ ﺣﺮﻛﺔ ﺍﳉﺎﻣﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻷﲪﺪ ﺍﻟﺸﻮﺍﺑﻜﺔ ﺹ ‪ 87‬ﻭ ﻣﺎ ﺑﻌﺪﻫﺎ‪،‬ﻭ ﺍﻧﻈﺮ ﺍﻟﺰﺭﻛﻠـﻲ‪،‬‬
‫ﺍﻷﻋﻼﻡ ‪.47 / 4‬‬
 ‫‪ISoIT‬‬ ‫‪- 222‬‬

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

‫‪ 401‬ﺍﻧﻈﺮ ﺍﻟﺸﻴﺦ ﻧﺪﱘ ﺍﳉﺴﺮ ‪ :‬ﻗﺼﺔ ﺍﻹﳝﺎﻥ‪ ،‬ﻁ‪ ،1969 ،3‬ﻣﻄﺎﺑﻊ ﺍﳌﻜﺘﺐ ﺍﻹﺳﻼﻣﻲ ﺑﺒﲑﻭﺕ‪ ،‬ﺹ ‪ ،9-5‬ﻭﺍﻧﻈﺮ‬
‫ﺍﻟﺪﺭﻧﻴﻘﺔ‪ ،‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ ‪ :‬ﺹ ‪.273‬‬
‫‪ 402‬ﺍﻧﻈﺮ ﰲ ﺍﳌﻘﺎﺭﻧﺔ ﺑﲔ ﺍﻟﻐﺰﺍﱄ ﻭ ﺍﳉﺴﺮ ﰲ ﻗﺼﺔ ﺍﻹﳝﺎﻥ ﻟﻨﺪﱘ ﺍﳉﺴﺮ‪ :‬ﺹ ‪.218-194‬‬
‫‪ 403‬ﺍﻧﻈﺮ ﺩ‪ .‬ﺩﺭﻧﻴﻘﺔ ‪ :‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ ﺹ ‪ , 237‬ﻭ ﺍﻧﻈﺮ ﺍﻟﺰﺭﻛﻠﻲ ‪ :‬ﺍﻷﻋﻼﻡ ﺝ‪/6‬ﺹ‪.106‬‬
‫‪ 404‬ﺍﻧﻈﺮ ﺩ‪ .‬ﺩﺭﻧﻴﻘﺔ ‪ :‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ ﺹ ‪.274-273‬‬
‫ﺇﳝﺎﻥ ﳏﻤﺪ ﻋﺒﺎﺱ ‪223 -‬‬

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

‫‪ 14‬ﺍﻧﻈﺮ ﺩ‪ .‬ﺩﺭﻧﻴﻘﺔ ‪ :‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ ﺹ ‪.293‬‬

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‫ﻭ ﻫﻲ ﺣﻮﺍﱄ ‪ 13850‬ﺑﻴﺘﹰﺎ( – ﺇﺷﺎﺭﺍﺕ ﺍﻟﻄﺎﻋﺔ ﰲ ﺣﻜﻢ ﺻﻼﺓ ﺍﳉﻤﺎﻋﺔ – ﻧﺰﻫﺔ ﺍﻟﻔﻜﺮ ﰲ ﻣﻨﺎﻗﺐ‬
‫ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﳉﺴﺮ )ﻭﻗﺪ ﺫﻛﺮ ﻓﻴﻪ ﺳﲑﺓ ﻭﺍﻟﺪﻩ ﻣﻌﺪﺩﹰﺍ ﻣﻨﺎﻗﺒﻪ( – ﺭﻳﺎﺽ ﻃـﺮﺍﺑﻠﺲ ﺍﻟـﺸﺎﻡ )ﻭﻫـﻲ‬
‫ﻣﻘﺎﻻﺕ ﻛﺎﻥ ﻳﻜﺘﺒﻬﺎ ﳉﺮﻳﺪﺓ ﻃﺮﺍﺑﻠﺲ ﻗﺪ ﺑﻠﻐﺖ ﳎﻠﺪﺍﺕ ﻭﻛﻠﻬﺎ ﺑﻠﻴﻐﺔ ﺍﻟﻌﺒـﺎﺭﺓ ﻏﺰﻳـﺮﺓ ﺍﳌـﺎﺩﺓ( –‬
‫ﺍﻟﻜﻮﺍﻛﺐ ﺍﻟﺪﺭﻳﺔ ﰲ ﺍﻟﻔﻨﻮﻥ ﺍﻷﺩﺑﻴﺔ )ﻭﻫﻮ ﺃﺭﻭﻉ ﻣﺎ ﻛﺘﺐ ﻭ ﺃﻟﻒ ﰲ ﺍﻷﺩﺏ ﺍﻟﻌﺮﰊ( – ﺍﻟﺒﺪﺭ ﺍﻟﺘﻤﺎﻡ‬
‫‪406‬‬
‫ﰲ ﻣﻮﻟﺪ ﺧﲑ ﺍﻷﻧﺎﻡ )ﰲ ﺍﻟﺴﲑﺓ ﺍﻟﻨﺒﻮﻳﺔ(‪ .‬ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺍﻟﺮﺳﺎﻟﺔ ﺍﳊﻤﻴﺪﻳﺔ ‪ ,‬ﻭ ﺍﳊﺼﻮﻥ ﺍﳊﻤﻴﺪﻳﺔ‪.‬‬
‫ﻛﺘﺎﺏ ﺍﻟﺮﺳﺎﻟﺔ ﺍﳊﻤﻴﺪﻳﺔ‪:‬‬
‫ﲰﻰ ﺣﺴﲔ ﺍﳉﺴﺮ ﺃﺷﻬﺮ ﻛﺘﺎﺑﻴﻪ ﺑﺎﻟﺮﺳﺎﻟﺔ ﺍﳊﻤﻴﺪﻳﺔ ﻭﺍﳊﺼﻮﻥ ﺍﳊﻤﻴﺪﻳﺔ ﻧﺴﺒﺔ ﺇﱃ ﺍﻟﺴﻠﻄﺎﻥ ﻋﺒﺪ‬
‫ﺍﳊﻤﻴﺪ ﺍﻟﺬﻱ ﺣﻜﻢ ﻣﺎ ﺑﲔ ‪1909-1876‬ﻡ ﻭﺃﺣﺪ ﺃﻛﺜﺮ ﺍﳋﻠﻔﺎﺀ ﺍﳌﺴﻠﻤﲔ ﺗﻨـﺎﻭ ﹰﻻ ﰲ ﻛﺘﺎﺑـﺎﺕ‬
‫ﺍﻷﻋﺪﺍﺀ ﻭﺍﻷﺻﺪﻗﺎﺀ‪ ،‬ﻭﻟﻜﻦ ﻧﺴﺒﺔ ﻛﺘﺎﰊ ﺍﳉﺴﺮ ﺇﱃ ﺍﻟﺴﻠﻄﺎﻥ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﻟﻴﺲ ﻷﻧﻪ ﻳﺘﺰﻟﻒ ﻟﻠﺤـﺎﻛﻢ‬
‫ﺣﻴﺚ ﱂ ﻳﻜﻦ ﻳﻮﻣﺎ ﻣﻦ ﺍﻷﻳﺎﻡ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻟﺴﻠﻄﺎﻥ ﻓﻘﺪ ﻛﺎﻥ ﻳﻜﺘﺐ ﻫﺬﺍ ﻣﻦ ﻗﺒﻴﻞ ﺗﺄﺩﻳﺔ ﻭﺍﺟﺐ ﺩﻳﲏ‬
‫ﲡﺎﻩ ﺩﻭﻟﺔ ﺍﳋﻼﻓﺔ ﻣﺜﻠﻪ ﻣﺜﻞ ﻛﺜﲑ ﻣﻦ ﻋﻠﻤﺎﺀ ﻭ ﻣﻔﻜﺮﻳﻦ ﺍﻹﺳﻼﻡ ﰲ ﺃﳓﺎﺀ ﺍﳌﻌﻤﻮﺭﺓ ﺃﻣﺜـﺎﻝ ﺍﻟـﺸﻌﺮﺍﺀ‬
‫ﻭﺍﻟﺪﻋﺎﺓ ﰲ ﺍﳍﻨﺪ ﻭﺇﻓﺮﻳﻘﻴﺎ ﻭﺟﺰﺭ ﻣﺎﻟﻴﺰﻳﺎ ﻭ ﺇﻧﺪﻭﻧﻴﺴﻴﺎ ﺑﻞ ﻭ ﺍﻟﺼﲔ ﳑﻦ ﺃﻫﺪﻭﺍ ﻛﺘﺎﺑﺎ‪‬ﻢ ﻟﺪﻭﻟﺔ ﺍﳋﻼﻓﺔ‬
‫ﻛﻤﺎ ﲰﻮﺍ ﺃﲰﺎﺀ ﻣﺴﺎﺟﺪﻫﻢ ﻭ ﺷﻮﺍﺭﻋﻬﻢ ﻭ ﺻﺤﻔﻬﻢ ﺑﺎﺳﻢ ﺍﳋﻠﻴﻔﺔ ﺣﺒﹰﺎ ﻟﻠﺪﻭﻟﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺍﺣﺘﺮﺍﻣـﹰﺎ‬
‫ﻭﺗﻘﺪﻳﺮﹰﺍ ‪407‬‬
‫ﳍﺎ ‪.‬‬
‫ﺍﻛﺘﺴﺐ ﻛﺘﺎﺏ ﺍﻟﺮﺳﺎﻟﺔ ﺍﳊﻤﻴﺪﻳﺔ ﺷﻬﺮﺓ ﻭﺍﺳﻌﺔ ﻣﻨ ﹸﺬ ﺻﺪﻭﺭﻩ ﻋﺎﻡ ‪1888‬ﻡ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‬
‫ﺑﻌﺪ ﺃﻥ ﺗﺮﺟﻢ ﺇﱃ ﺍﻟﻠﻐﺎﺕ ﺍﻟﺘﺮﻛﻴﺔ‪ ،‬ﻭ ﺍﻷﻭﺭﺩﻳﺔ‪ ،‬ﻭ ﻃﺒﻌﺖ ﻃﺒﻌﺔ ﰲ ﻣﺪﻳﻨﺔ ﻗـﺎﺯﺍﻥ ﰲ ﺗﺘﺎﺭﺳـﺘﺎﻥ ﰲ‬
‫ﺭﻭﺳﻴﺎ ﺍﻵﻥ‪ ،‬ﻭ ﺍﻧﺘﺸﺮﺕ ﺍﻟﺮﺳﺎﻟﺔ ﰲ ﺑﻠﺪﺍﻥ ﺁﺳﻴﻮﻳﺔ ﻛﺜﲑﺓ‪ ،‬ﻭ ﻗﺪ ﻗﻀﻰ ﺍﳌﺆﻟﻒ ﺳـﻨﻮﺍﺕ ﻋﺪﻳـﺪﺓ ﰲ‬
‫ﺇﻋﺪﺍﺩ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﻭﻧﻘﻞ ﺃﺣﺪ ﺗﻼﻣﻴﺬﻩ ﻋﻨﻪ ﻗﻮﻟﻪ‪":‬ﺇﱐ ﺍﺣﺐ ﺃﻥ ﺃﺅﻟﻒ ﻛﺘﺎﺑﺎ ﰲ ﺍﻟﺘﻄﺒﻴﻖ ﻭ ﺃﺑﲔ ﻣـﺎ‬
‫ﺛﺒﺖ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﶈﻤﺪﻳﺔ ﻭ ﻣﺎ ﻳﻌﺎﺭﺿﻪ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻌﺼﺮﻳﺔ ﺍﳊﺪﻳﺜﺔ‪..‬ﻭﺇﺫﺍ ﰎ ﱄ ﺗﺄﻟﻴﻒ ﻫﺬﺍ ﺍﻟﻜﺘـﺎﺏ‬
‫ﻓﻼ ﺃﺑﺎﱄ ﺑﻌﺪﻩ ﻣﻮﺕ ﺃﻭ ﺣﻴﺎﺓ "‪ ،‬ﳑﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺗﺄﻟﻴﻒ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻛﺎﻥ ﻣﻦ ﺍﳌﻬﻤﺎﺕ ﺍﻟﻌﻠﻤﻴـﺔ‬
‫ﺍﻷﻭﱃ ﰲ ﺣﻴﺎﺗﻪ‪.‬‬
‫ﻭﻗﺪ ﺧﻂ ﺭﺳﺎﻟﺘﻪ ﻫﺬﻩ ﰲ ﻇﺮﻭﻑ ﺻﻌﺒﺔ‪ ،‬ﻓﻠﻢ ﺗﻜﻦ ﻃﺮﺍﺑﻠﺲ ﻣﺜﻞ ﻣﺪﻥ ﺑﻼﺩ ﺍﻟﺸﺎﻡ ﺍﻷﺧـﺮﻯ ﻭ‬
‫ﻣﺼﺮ ﺍﻟﱵ ﺗﻌﺪ ﻣﺮﻛﺰﹰﺍ ﺛﻘﺎﻓﻴﹰﺎ ﺣﻴﻮﻳﹰﺎ ﻳﺸﻬ ‪‬ﺪ ﻣﻨﺎﻗﺸﺎﺕ ﻭ ﺳﺠﺎﻻﺕ‪ ،‬ﻏﲑ ﺃﻥ ﺍﻟﺸﻴﺦ ﲤﻜﻦ ﺑﺄﻥ ﳛـﺼﻞ‬
‫ﻋﻠﻰ ﻛﺘﺐ ﻭ ﻣﺆﻟﻔﺎﺕ ﻭ ﺻﺤﻒ ﻋﺮﺑﻴﺔ ﻣﺘﺮﲨﺔ ﺻﺪﺭﺕ ﰲ ﺃﻣﺎﻛﻦ ﺃﺧﺮﻯ ﺳﻬﻠﺖ ﻟﻪ ﺍﻻﻃﻼﻉ ﻋﻠﻰ‬
‫ﻣﺎ ﻳﺪﻭﺭ ﰲ ﺍﻟﻌﺎﱂ‪ .‬ﻭﺍﻷﻣﺮ ﺍﻵﺧﺮ ﺃﻥ ﺍﳊﻜﻮﻣﺔ ﺍﻟﻌﺜﻤﺎﻧﻴﺔ ﻛﺎﻧﺖ ﲤﻨﻊ ﻃﺒﻊ ﺍﻟﻜﺘﺐ ﺇﻻ ﺑﻌﺪ ﻣﻮﺍﻓﻘﺔ ﳎﻠﺲ‬
‫ﺍﻟﺘﺪﻗﻴﻖ ﰲ ﺍﳌﺆﻟﻔﺎﺕ‪.‬ﺃﻣﺎ ﺍﻟﺮﺳﺎﺋﻞ ﻓﻘﺪ ﺃﻧﻴﻂ ﺃﻣﺮﻫﺎ ﺇﱃ ﳎﻠﺲ ﺍﳌﻌﺎﺭﻑ ﰲ ﺑﲑﻭﺕ ‪ ,‬ﻭﻗﺪ ﺃﺷﺎﺭ ﻋﻠﻴـﻪ‬
‫ﺃﻓﺮﺍﺩ ﻫﺬﺍ ﺍ‪‬ﻠﺲ ﺃﻥ ﻳﺬﻛﺮ ﻛﻠﻤﺔ ﺭﺳﺎﻟﺔ ﺑﺪ ﹰﻻ ﻣﻦ ﻛﺘﺎﺏ ﻓﻘﺪ ﻛﺎﻥ ﻣﺴﻤﻮﺣﹰﺎ ﳍﻢ ﺍﻟﺘﺮﺧﻴﺺ ﺑﻄﺒـﻊ‬
‫ﺍﻟﺮﺳﺎﺋﻞ ﻓﻘﻂ ﻻﺧﺘﺼﺎﺭ ﺍﻟﻮﻗﺖ ﻭﺍﻟﺘﻌﺠﻴﻞ ﺑﻨﺸﺮﻫﺎ‪ ،‬ﻭﺍﻟﺒﻌﺪ ﻋﻦ ﺍﻟﺮﻭﺗﲔ ﺍﻹﺩﺍﺭﻱ‪،‬‬

‫‪ 406‬ﺍﻧﻈﺮ ﺩ‪.‬ﺩﺭﻧﻴﻘﺔ ‪ :‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ ﺹ‪270‬‬

‫‪ 407‬ﺍﻧﻈﺮ ﺍﻟﻌﻼﻣﺔ ﻋﺒﺪ ﺍﳊﻲ ﺍﳊﺴﲏ ‪ :‬ﻧﺰﻫﺔ ﺍﳋﻮﺍﻃﺮ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﻣﻦ ﻃﺒﻌﺔ ﻛﺮﺍﺗﺸﻲ‪ ،‬ﰲ ﺻﻔﺤﺎﺕ ﻛﺜﲑﺓ ﻣﻨﻪ‪.‬‬
‫ﺇﳝﺎﻥ ﳏﻤﺪ ﻋﺒﺎﺱ ‪225 -‬‬

‫ﻭﻳﺘﺄﻟﻒ ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﲬﺴﺔ ﺃﻗﺴﺎﻡ ﺭﺋﻴﺴﻴﺔ ﻫﻲ‪:‬‬

‫‪ -‬ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ‪ :‬ﺑﲔ ﻓﻴﻪ ﺳﺒﺐ ﺗﺄﻟﻴﻒ ﺍﻟﺮﺳﺎﻟﺔ ﻭ ﺳﺒﺐ ﺗﺴﻤﻴﺘﻬﺎ ﺑﺎﳊﻤﻴﺪﻳﺔ‪ ،‬ﻭ ﻧﺎﻗﺶ ﺣﻘﻴﻘـﺔ‬
‫ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭ ﺛﺒﻮﺕ ﻧﺒﻮﺓ ﺍﻟﺮﺳﻮﻝ ﻭ ﺭﺳﺎﻟﺘﻪ ﻭ ﺃ‪‬ﺎ ﻣﻜﻤﻠﺔ ﻟﻠﺮﺳﺎﻻﺕ ﺍﻷﺧﺮﻯ‪.‬‬
‫ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ‪ :‬ﺑﻴﺎﻥ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻣﻦ ﻋﺒﺎﺩﺍﺕ ﻭ ﻣﻌﺎﻣﻼﺕ‪ ،‬ﺃﻗﺴﺎﻣﻬﺎ ﻭ ﺿﺮﻭﺭ‪‬ﺎ ﻭ ﺃﺳﺮﺍﺭﻫﺎ‪،‬‬
‫ﻭ ﺗﻠﺒﻴﺘﻬﺎ ﳊﺎﺟﺎﺕ ﺍﻟﺒﺸﺮﻳﺔ ﻭ ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﻵﺭﺍﺀ ﺍﳌﺨﺎﻟﻔﺔ ﻟﻪ‪.‬‬
‫‪ -‬ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﻟﻔﺮﻕ "ﺍﳌﺨﺎﻟﻔﺔ" ﻭ ﺍﳊﺮﻛﺎﺕ ﺍﳍﺪﺍﻣﺔ ﺍﳉﺎﻫﻠﺔ ﺑﺎﻹﺳﻼﻡ‪.‬‬
‫ﺍﻟﻘﺴﻢ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺼﺮﺍﻉ ﺍﻟﻔﻜﺮﻱ ﰲ ﺃﻭﺭﺑﺎ ﺑﲔ ﺍﻟﺪﻳﻦ ﻭ ﺍﻟﻌﻠﻢ ﻭ ﺍﻟﻔﻠﺴﻔﺔ ﺍﻟﻮﺿﻌﻴﺔ‪ ،‬ﻭﺍﻟﱵ ﺍﺳﺘﺒﺪﻟﺖ‬
‫ﺍﳋﺎﻟﻖ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺑﺎﻹﻧﺴﺎﻥ ﻭ ﺍﻟﻌﻠﻢ ﺑﺎﻟﻮﺣﻲ‪ ،‬ﻭ ﺍﻷﻟﻮﻫﻴﺔ ﺑﺎﻹﻧﺴﺎﻧﻴﺔ‪ (humanism‬ﻭﻫﻲ ﺗﻴﺎﺭ ﻓﻜﺮﻱ‬
‫ﳚﺪ ﻟﻪ ﻣﺆﻳﺪﻳﻦ ﺣﱴ ﺍﻵﻥ ﻭﺍﻟﺬﻱ ﻳﻄﺮﺡ ﺍﻵﻥ ﺑﺎﺳﻢ ﺍﻟﻌﻮﳌﺔ‪.‬‬
‫‪ -‬ﺍﻟﻘﺴﻢ ﺍﳋﺎﻣﺲ‪:‬ﺗﻔﻨﻴﺪ ﺍﳍﺠﻤﺔ ﺍﻟﻐﺮﺑﻴﺔ ﻋﻠﻰ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺍﺧﺘﻴﺎﺭ ﻗﻀﺎﻳﺎ ﺭﺋﻴﺴﻴﺔ ﻛﺎﻧﺖ‬
‫ﻣﺪﺍﺭ ﺍﻟﺼﺮﺍﻉ ﺑﲔ ﺍﻟﻌﻠﻤﺎﻧﻴﲔ ﻭ ﺍﻹﺳﻼﻡ ﻣﺜﻞ‪ :‬ﻗﻀﻴﺔ ﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ ‪ ,‬ﻭ ﺇﻧﻜﺎﺭ‬
‫ﺍﳌﻌﺠﺰﺍﺕ ‪,‬ﻭ ﺇﻧﻜﺎﺭ ﺍﳉﻬﺎﺩ ‪ ,‬ﻭﻣﻌﺎﻣﻠﺔ ﺃﻫﻞ ﺍﻟﺬﻣﺔ ‪ -‬ﺍﻻﻗﻠﻴﺎﺕ ‪ -‬ﻭﻣﻔﻬﻮﻡ ﺳﺪ ﺑﺎﺏ‬
‫ﺍﳉﻬﺎﺩ‪.408‬‬
‫ﰒ ﻭﺿﻊ ﻣﻼﺣﻈﺎﺕ ﻋﺎﻣﺔ ﳚﺐ ﻣﺮﺍﻋﺎ‪‬ﺎ ﻟﻜﻞ ﻣﻦ ﻳﻄﺎﻟﻊ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻭ ﺷﺮﺡ ﻣﻘـﺼﺪﻩ ﻣـﻦ‬
‫ﻛﺘﺎﺑﺔ ﺍﻟﺮﺳﺎﻟﺔ ﻓﻴﻘﻮﻝ‪" :‬ﺇﱐ ﲢﺮﻳﺖ ﺍﻟﺼﻮﺍﺏ ﻗﺪﺭ ﺟﻬﺪﻱ ﻭ ﻃﺎﻗﱵ ﻭ ﻣﺎ ﻛﺎﻥ ﺣﻘﹰﺎ ﻓﺒﺘﻮﻓﻴﻖ ﺍﷲ ﺇﻟﻴـﻪ‬
‫ﻫﺪﻳﺖ ﻭ ﺑﱪﻛﺔ ﺭﺳﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ ﺍﻟﺬﻱ ﻛﻨﺖ ﻣﻦ ﺑﻌﺾ ﻣﻦ ﺧﺪﻡ ﺷﺮﻳﻌﺘﻪ ﺍﳌﻄﻬﺮﺓ ﻭ ﻣﺎ‬
‫ﻛﺎﻥ ﺧﻄﺄ ﻓﻤﻦ ﻗﺼﻮﺭ ﻓﻬﻤﻲ ﻭ ﻗﻠﺔ ﻋﻠﻤﻲ"‪.‬‬
‫ﻭﻗﺪ ﺫﻛﺮ ﰲ ‪‬ﺎﻳﺔ ﺍﻟﻜﺘﺎﺏ ﻣﻨﻬﺠﻪ ﰲ ﺗﻨﺎﻭﻝ ﻗﻀﺎﻳﺎ ﺍﻟﻌﻘﻴﺪﺓ ﺣﻴﺚ ﻳﺆﻣﻦ ﲟـﺬﻫﺐ ﺍﻟـﺴﻠﻒ ﰲ‬
‫ﺍﻻﻋﺘﻘﺎﺩ ﻭ ﻳﺜﺒﺖ ﻣﺎ ﺍﺛﺒﺖ ﺍﷲ ﻟﻨﻔﺴﻪ ﻭ ﻫﻮ ﻗﻮﻝ ﺍﻟﺴﻠﻒ‪ ،‬ﻭ ﻟﻜﻨﻪ ﻳﺘﺒ ‪‬ﻊ ﻋﻨﺪ ﳎﺎﺩﻟـﺔ ﺍﳌـﺸﻜﻜﲔ ﻭ‬
‫ﺍﳌﺎﺩﻳﲔ ﻣﻨﻬﺞ ﺍﳋﻠﻒ ﻓﻴﺄﺧ ﹸﺬ ﺑﺎﻟﺘﺄﻭﻳﻞ ﲟﺎ ﻻ ﻳﺼﻄﺪﻡ ﻣﻊ ﺍﻻﻋﺘﻘﺎﺩ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭ ﻫﻲ ﻣﻨﻬﺠﻴﺔ ﻣﻌﺘﺪ‪‬ﻟـﺔ‬
‫ﺺ ﻣﻨﻬﺠﻪ ﻫـﺬﺍ ﰲ ﻛﺘﺎﺑـﻪ‬ ‫ﲡﻤﻊ ﺑﲔ ﺍﻋﺘﻘﺎﺩ ﺍﻟﺴﻠﻒ ﻭﺑﲔ ﻃﺮﻳﻘﺔ ﺍﳋﻠﻒ ﰲ ﺍﶈﺎﺟﺠﺔ‪ ،‬ﻭ ﻳﻠﺨ ‪‬‬
‫ﺍﻟﺮﺳﺎﻟﺔ ﺍﳊﻤﻴﺪﻳﺔ ﺑﻘﻮﻟﻪ‪ ":‬ﺇﱐ ﺍﻋﺘﻘﺪ ﲜﻤﻴﻊ ﻣﺎ ﺟﺎﺀ ﺑﻪ ﺳﻴﺪﻧﺎ ﻭ ﻣﻮﻻﻧﺎ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳـﻠﻢ‬
‫ﺍﻋﺘﻘﺎ ‪‬ﺩ ﺟﺎﺯﻣﺎﹰ‪ ،‬ﻭ ﲟﺎ ﻳﻮﺍﻓﻖ ﻣﻌﺘﻘﺪ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻭ ﺍﻟﺘﺎﺑﻌﲔ ﻟﻪ ﺑﺈﺣﺴﺎﻥ ﻃﺒﻖ ﻣـﺬﻫﺐ‬
‫ﺺ ﺟﺎﺀ ﻣﻨﻬﺎ ﻫﻮ ﺣ ‪‬ﻖ ﻻ ﳜﺎﻟﻒ ﺍﻟﻌﻘـﻞ ﺍﻟـﺼﺤﻴﺢ ﻭ ﻻ‬ ‫ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭ ﺍﳉﻤﺎﻋﺔ‪ ،‬ﻭ ﺃﻋﺘﻘﺪ ﺃﻥ ﻛﻞ ﻧ ﹴ‬
‫ﻳﺴﺘﻠﺰ ‪‬ﻡ ﳏﺎﻻ ﻭ ﺃﺅﻣﻦ ﺑﻪ ﻋﻠﻰ ﻣﺎ ﺍﺭﺍﺩ ﺍﷲ ﺗﻌﺎﱃ ﻣﻨﻪ‪ ،‬ﻭ ﺃﻓﻮﺽ ﻋﻠﻢ ﺗﻌﻴﲔ ﻣﻌﲎ ﺍﳌﺘﺸﺎﺑﻪ ﺇﻟﻴﻪ ﺗﻌﺎﱃ ‪ ,‬ﻭ‬
‫ﻟﻜﲏ ﻋﻨﺪ ﺍﻟﻮﻗﻮﻑ ﶈﺎﺟﺠﺔ ﺍﳌﻌﺘﺮﺿﲔ ﻋﻠﻰ ﺷﻲﺀ ﻣﻦ ﺗﻠﻚ ﺍﻟﻨﺼﻮﺹ ﺃﻫﻢ ﺍﳌﻌﺘﻘﺪﻳﻦ ﻣﻨﻬﺎ ﺧﻼﻑ ﻣﺎ‬
‫ﺗﻔﻴﺪﻩ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‪ ،‬ﺃﺟﺮﻱ ﻋﻠﻰ ﻃﺮﻳﻘﺔ ﺍﳋﻠﻒ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﰲ ﺍﻟﺘﺄﻭﻳﻞ ﻟﻠﻨﺼﻮﺹ ﺍﻟﱵ ﳜـﺎﻟﻒ‬

‫‪ 408‬ﺍﻧﻈﺮ ﺩ‪ .‬ﺩﺭﻧﻴﻘﺔ ‪ :‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ ﺹ‪.270‬‬

 ‫‪ISoIT‬‬ ‫‪- 226‬‬

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

‫‪ 409‬ﺍﻧﻈﺮ ﺣﺴﲔ ﺍﳉﺴﺮ ‪ :‬ﺍﻟﺮﺳﺎﻟﺔ ﺍﳊﻤﻴﺪﻳﺔ ﺹ ‪.341-340‬‬

‫‪ 410‬ﺍﻧﻈﺮ ﻋﺒﺪ ﺍﳊﻲ ﺍﳊﺴﻴﲏ ‪ :‬ﻧﺰﻫﺔ ﺍﳋﺎﻃﺮ ﺝ ‪ ،391-389 /8‬ﻭﺭﺍﺟﻊ ﻳﻮﻧﺲ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟـﺴﺎﻣﺮﺍﺋﻲ ‪ :‬ﺗـﺎﺭﻳﺦ‬
‫ﻋﻠﻤﺎﺀ ﺑﻐﺪﺍﺩ ﰲ ﺍﻟﻘﺮﻥ ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ ﺍﳍﺠﺮﻱ‪,‬ﻭﺯﺍﺭﺓ ﺍﻷﻭﻗﺎﻑ –ﺑﻐﺪﺍﺩﺹ‪ ،23‬ﻭ ﺍﻧﻈـﺮ ﳏﻤـﺪ ﺣﺎﻣـﺪ ﺍﻟﻨﺎﺻـﺮ ‪:‬‬
‫ﺍﻟﻌﺼﺮﺍﻧﻴﻮﻥ ﺹ‪.90-84‬‬
‫ﺇﳝﺎﻥ ﳏﻤﺪ ﻋﺒﺎﺱ ‪227 -‬‬

‫ﺗﻘﻮﻡ ﻋﻠﻰ ﺃﺳﺎﺱ ﻓﻠﺴﻔﻲ ﺃﻭ ﻣﺎﺩﻱ ‪,‬ﺑﻞ ﺍﻧﻪ ﻟﻴﺘﻌﺮﺽ ﳌﺬﻫﺐ ﺩﺍﺭﻭﻥ ﻭﻳﺮﻯ ﺃﻥ ﻫﺬﺍ ﺍﳌـﺬﻫﺐ ﻋﻠـﻰ‬
‫ﺗﻘﺪﻳﺮ ﺻﺤﺘﻪ ﻟﻴﺲ ﻣﻦ ﺷﺄﻧﻪ ﺃﻥ ﻳﺘﻌﺎﺭﺽ ﻣﻊ ﺍﻟﻘﺮﺁﻥ "‪.411‬‬
‫ﻛﺘﺎﺏ ﺍﳊﺼﻮﻥ ﺍﳊﻤﻴﺪﻳﺔ ﻟﻠﻤﺤﺎﻓﻈﺔ ﻋﻠﻰ ﺍﻟﻌﻘﺎﺋﺪ ﺍﻹﺳﻼﻣﻴﺔ‪:‬‬
‫ﻭ ﺍﻟﺬﻱ ﰎ ﺗﺄﻟﻴﻔﻪ ﰲ ﻋﺎﻡ ‪1907‬ﻡ ﻋﻨﺪ ﺳﻔﺮ ﺍﻟﺸﻴﺦ ﺍﳉﺴﺮ ﺇﱃ ﺍﻵﺳﺘﺎﻧﺔ ﺣﻴﺚ ﺃﻗـﺎﻡ ‪‬ـﺎ‬
‫ﺗﺴﻌﺔ ﺍﺷﻬﺮ ﺃﳒﺰ ﺧﻼﳍﺎ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪ ,‬ﻭ ﻃﺒﻊ ﰲ ﻣﻄﺒﻌﺔ ﺍﳊﻠﱯ ﺑﺎﻟﻘﺎﻫﺮﺓ ‪ ,‬ﻭﳛﺘﻮﻱ ﻋﻠﻰ ‪194‬‬
‫ﺻﻔﺤﺔ‪ ،‬ﻳﺘﻨﺎﻭﻝ ﺍﻟﻜﺘﺎﺏ ﺑﻴﺎﻥ ﺣﺎﻟﺔ ﺍﳌﺴﻠﻤﲔ ﻭﻛﻴﻒ ﺩﺧﻠﺖ ﺇﻟﻴﻬﻢ ﻛﺘﺐ ﺍﻟﻔﻼﺳﻔﺔ ﰲ ﺍﻟﻘﺮﻭﻥ‬
‫ﺍﳍﺠﺮﻳﺔ ﺍﻷﻭﱃ ﻣﺰﻋﺰﻋﺔ ﺇﳝﺎﻥ ﺿﻌﻔﺎﺀ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﰒ ﻗﻴﺎﻡ ﻋﻠﻤﺎﺀ ﺍﻷﻣﺔ ﺑﺮﺩ ﺍﻟﻘﻠﻮﺏ ﺍﻟـﺸﺎﺭﺩﺓ ﺇﱃ‬
‫ﺇﳝﺎ‪‬ﺎ‪ ،‬ﻭ ﺍﺳﺘﻤﺮ ﻫﺬﺍ ﺍﳊﺎﻝ ﺣﱴ ﻇﻬﺮﺕ ﺍﻟﻔﻠﺴﻔﺔ ﺍﳊﺪﻳﺜﺔ ﻭ ﺍﻧﺘﺸﺮﺕ ﰲ ﺑﻼﺩ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‬
‫ﻓﺘﺠﺪﺩ ﺍﻻﺣﺘﻴﺎﺝ ﺇﱃ ﺍﺳﺘﺌﻨﺎﻑ ﺍﻟﺮﺩﻭﺩ ﺍﻟﺴﺪﻳﺪﺓ ﻭ ﺗﺄﻟﻴﻒ ﺍﻟﻜﺘﺐ ﰲ ﺣﻔـﻆ ﺍﻹﳝـﺎﻥ ﺍﳌﻔﻴـﺪ‬
‫ﻣﺘﺤﺪﻳﺎ ﻋﻤﺎ "ﺃﺣﺪﺛﺘﻪ ﺍﻟﻔﻠﺴﻔﺎﺕ ﺍﳊﺪﻳﺜﺔ ﺍﻟﱵ ﻧﻘﻠﺖ ﺇﻟﻴﻨﺎ ﻋﻠﻰ ﻣﺘﻮﻥ ﺍﳌﻄﺒﻮﻋﺎﺕ ﻣـﻦ ﻏﻮﺍﺋـﻞ‬
‫ﺍﻟﺸﺒﻬﺎﺕ ﺍﻟﱵ ﻗﺪ ﳜﺸﻰ ﻣﻨﻪ ﺯﻳﻎ ﻋﻘﺎﺋﺪ ﺷﺒﺎﻥ ﺿﻌﻔﺎﺀ ﺍﻷﻣﺔ ﻭ ﻭﻗﻮﻋﻬﻢ ﰲ ﺍﻟﻀﻼﻝ "‪.‬‬
‫ﻭ ﻳﺸﺘﻤﻞ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ "ﺍﳌﺨﺘﺼﺮ ﻋﻠﻰ ﺗﻘﺮﻳﺮ ﺍﻟﻌﻘﺎﺋﺪ ﺍﻹﺳﻼﻣﻴﺔ ﺑﱪﺍﻫﻴﻨﻬﺎ ﺍﻟﻌﻘﻠﻴﺔ ﻭﻳﺘﻜﻔﻞ ﺑﺪﻓﻊ‬
‫ﺗﻠﻚ ﺍﻟﺸﺒﻬﺎﺕ ﺍﻟﱵ ﺃﺣﺪﺛﺖ ﻣﻦ ﺍﻟﻔﻠﺴﻔﺔ ﺍﳉﺪﻳﺪﺓ ﻭ ﺳﻮﺍﻫﺎ ﻣﻦ ﺍﻻﻏﺎﻟﻴﻂ ﺍﳌﻀﺮﺓ ﺑﺎﻟﻌﻘﻴـﺪﺓ‪،"......‬‬
‫ﻭ ﺛﻼﺙ ﺃﺑﻮﺍﺏ‪ ،‬ﻭﻛﻞ ﺑﺎﺏ ﻣﻨﻬﺎ ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﻓﺼﻮﻝ ﲢﺘﻮﻱ ﻋﻠﻰ‬ ‫ﻭﻳﺘﻜﻮﻥ ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﻣﻘﺪﻣﺔ‬
‫ﻣﺎ ﲤﺲ ﺍﳊﺎﺟﺔ ﺇﻟﻴﻪ ﻣﻦ ﻣﻬﻤﺎﺕ ﺍﻷﺻﻮﻝ ‪ ,‬ﻭﻋﻠﻰ ﺧﺎﲤﺔ ﺗﺸﻤﻞ ﺑﻴﺎﻥ ﻭﺟﻮﺏ ﺍﳋﻼﻓـﺔ ﰲ ﺍﻟـﺪﻳﻦ‬
‫ﺍﶈﻤﺪﻱ ﻭ ﻣﺎ ﳍﺎ ﻣﻦ ﺣﻘﻮﻕ ﺍﻟﻄﺎﻋﺔ ﻋﻠﻰ ﻋﻤﻮﻡ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻛﻤﺎ ﻳﻠﻲ‪:‬‬
‫• ﺍﳌﻘﺪﻣﺔ‪ :‬ﻛﺘﺐ ﻓﻴﻬﺎ ﺗﻌﺮﻳﻒ ﺑﻌﻠﻢ ﺍﻟﺘﻮﺣﻴﺪ ﻭ ﻓﺮﺿﻴﺔ ﺗﻌﻠﻴﻤﻪ ﻋﻠﻰ ﻛﻞ ﻣﻜﻠﻒ ﻣﺴﻠﻢ‪.‬‬
‫• ﺍﻟﺒﺎﺏ ﺍﻷﻭﻝ‪ :‬ﻭ ﻳﺘﻜﻮﻥ ﻣﻦ ﺳﺖ ﻓﺼﻮﻝ ﻋﺮﻑ ﻓﻴﻬﺎ ﺍﻹﳝﺎﻥ ﻭ ﺻﻔﺎﺗﻪ ﻭ ﺃﺩﻟﺘﻪ ﻭ ﺻﻔﺎﺕ ﺍﷲ‬
‫ﺗﻌﺎﱃ‪ ،‬ﻭﺑﻴﺎﻥ ﻣﺎﻭﺭﺩ ﰲ ﺍﻟﻨﺼﻮﺹ ﺍﻟﺸﺮﻋﻴﺔ ﳑﺎ ﻳﻮﻫﻢ ﺍﻟﺘﺸﺒﻴﻪ ﻭ ﺍﳌﻤﺎﺛﻠﺔ ﻟﻠﺤﻮﺍﺩﺙ ﻭﻃﺮﻳﻘﺔ‬
‫ﺗﺄﻭﻳﻠﻪ ﻋﻨﺪ ﺍﳊﺎﺟﺔ‪ ،‬ﻭﺍﻋﺘﻘﺎﺩ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭ ﺍﳉﻤﺎﻋﺔ ﰲ ﺫﻟﻚ ﻭ ﺑﻴﺎﻥ ﻣﺴﺎﺋﻞ ﺃﻫﻞ ﺍﻟﺒـﺪﻉ ﻭ‬
‫ﺍﻟﺮﺩ ﻋﻠﻴﻬﺎ‪.‬‬
‫• ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﱐ ﻭ ﻳﺘﻜﻮﻥ ﻣﻦ ﲬﺴﺔ ﻓﺼﻮﻝ‪ :‬ﰲ ﺑﻴﺎﻥ‪ :‬ﺍﻹﳝﺎﻥ ﺑﺎﻟﺮﺳﻞ ﻭ ﺍﻷﻧﺒﻴـﺎﺀ ﻭ ﺷـﺮﺡ‬
‫ﻭ ﻣﻌﺠﺰﺍﺕ ﺍﻟﺮﺳﻮﻝ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ ,‬ﻭ ﺍﻹﳝﺎﻥ ﺑﺎﳌﻼﺋﻜـﺔ‬ ‫ﻣﻌﺠﺰﺍ‪‬ﻢ ‪,‬‬
‫ﻭ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻭﺑﺎﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ ﻭ ﳑﺎ ﻳﺸﺘﻤﻞ‬ ‫ﻭﺍﻟﻜﺘﺐ ﺍﳌﱰﻟﺔ ﻋﻠﻰ ﺍﻟﺮﺳﻞ ‪,‬‬
‫ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﺒﻌﺚ ﻭ ﻣﺎ ﻳﺘﻘﺪﻣﻪ ﻣﻦ ﺃﺣﻮﺍﻝ ﺍﳌﻮﺕ ﻭ ﺍﻟﻘﱪ‪.‬‬
‫• ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ ﻭ ﻳﺘﻜﻮﻥ ﻣﻦ ﺃﺭﺑﻌﺔ ﻓﺼﻮﻝ ﻭ ﻳﺪﻭﺭ ﺣﻮﻝ ﺭﺩ ﺍﻟﺸﺒﻪ ﻋﻦ ﺍﻟﻨﺼﻮﺹ ﺍﻟـﺸﺮﻋﻴﺔ‬
‫ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺧﻠﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭ ﺍﻷﺭﺽ ‪ ,‬ﻭ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺷﺆﻭﻥ ﺍﳌﻼﺋﻜﺔ ﻭ ﺍﳉﻦ ‪ ,‬ﻭﺍﻟﻮﺍﺭﺩﺓ ﰲ‬
‫ﺍﳌﻈﺎﻫﺮ ﻭ ﺍﻷﻣﻮﺭ ﺍﳉﻮﻳﺔ ‪ ,‬ﻭ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺧﻠﻖ ﺁﺩﻡ ﻭ ﻋﻴﺴﻰ ﻭ ﺣﻮﻝ ﺃﻫﻞ ﺍﻟﻜﻬﻒ ﻭ ﻏﲑ‬
‫ﺫﻟﻚ‪.‬‬

‫‪ 411‬ﺍﻧﻈﺮ ﻧﺪﱘ ﺍﳉﺴﺮ‪ :‬ﻗﺼﺔ ﺍﻹﳝﺎﻥ ﺹ‪.216-215‬‬

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

‫‪ 412‬ﺍﻧﻈﺮ ‪: DR.martin van bruinessen‬ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﰊ ﰲ ﺇﻧﺪﻭﻧﻴﺴﻴﺎ‪،‬ﺗﺮﲨﺔ ﺍﻟﺪﻛﺘﻮﺭ ﻗﺎﺳﻢ ﺍﻟﺴﺎﻣﺮﺍﺋﻲ‪-‬ﺍﻟﺮﻳـﺎﺽ‬

‫‪1415‬ﻫـ‪1995/‬ﻡ ﻁ‪ 1‬ﺹ‪ 82‬ﻭ ‪.111‬‬
‫‪ 413‬ﺍﻧﻈﺮ ﺣﺴﲔ ﺍﳉﺴﺮ ‪ :‬ﺍﻟﺮﺳﺎﻟﺔ ﺍﳊﻤﻴﺪﻳﺔ ﺹ ‪ ،44‬ﻭ ﺍﻧﻈﺮ ﺣﺴﲔ ﺍﳉﺴﺮ ‪ :‬ﺍﳊﺼﻮﻥ ﺍﳊﻤﻴﺪﻳـﺔ ﺹ‪ 6 -5‬ﻭ‬
‫‪.193-192‬‬
‫ﺇﳝﺎﻥ ﳏﻤﺪ ﻋﺒﺎﺱ ‪229 -‬‬

‫ﻗﺎﻟﻮﺍ ﻋﻦ ﺍﻟﺸﻴﺦ ﺣﺴﲔ ﺍﳉﺴﺮ‪:‬‬

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

‫‪ 414‬ﺍﻧﻈﺮ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺍﳌﻐﺮﰊ ‪ :‬ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﺍﻷﻓﻐﺎﱐ ﺫﻛﺮﻳﺎﺕ ﻭ ﺃﺣﺎﺩﻳﺚ ﺍﻟﻘﺎﻫﺮﺓ ﺹ ‪ ،43‬ﺩﺍﺭ ﺍﳌﻌﺎﺭﻑ ‪1948‬ﻡ‪.‬‬
‫‪ 415‬ﺍﻧﻈﺮ ﻓﻬﻤﻲ ﺟﺪﻋﺎﻥ ‪ :‬ﺃﺳﺲ ﺍﻟﺘﻘﺪﻡ ﻋﻨﺪ ﺍﳌﻔﻜﺮﻳﻦ ﺍﳌﺴﻠﻤﲔ ﺹ‪.230‬‬
‫‪ 416‬ﺍﻧﻈـﺮ ‪henri laoust : essal sur les doctrines socials et plitiques de taki =d =din ahmad b.timiya :‬‬
‫‪ ،p.557‬ﻧﻘﻼ ﻋﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﺴﻠﻤﺎﻥ ‪ :‬ﺭﺷﻴﺪ ﺭﺿﺎ ﻭﺩﻋﻮﺓ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺹ‪ ،165‬ﻣﻜﺘﺒـﺔ‬
‫ﺍﳌﻌﻼ ‪ -‬ﺍﻟﻜﻮﻳﺖ‬
‫‪ 417‬ﺃﻧﻈﺮ ﺭﺷﻴﺪ ﺭﺿﺎ ﰲ ﻛﺘﺎﺑﻪ "ﺍﳌﻨﺎﺭ ﻭ ﺍﻷﺯﻫﺮ"ﺹ ‪.142‬‬
 ‫‪ISoIT‬‬ ‫‪- 230‬‬

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

‫ﺩ‪ .‬ﺇﳝﺎﻥ ﳏﻤﺪ ﻋﺒﺎﺱ‬

‫‪Jabatan Penajian Arab dan Tamadun Islam‬‬
‫‪Fakulti Pengajian Islam‬‬
‫‪Universiti Kebangsaan Malaysia‬‬
‫‪43600 Bangi‬‬
‫‪Selangor‬‬
 ‫ﻓﻚ ﺍﻷﺷﻜﺎﻝ ﺍﳌﻔﺨﺨﺔ‬

‫ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﻫﺎﺭﻭﻥ ﺍﺑﺮﺍﻫﻴﻢ‬

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

‫‪ 418‬ﺃﺑﻮ ﺍﻟﻌﻼ ﻋﻔﻴﻔﻲ‪ ،‬ﺍﻟﺘﺼﻮﻑ ﺍﻟﺜﻮﺭﺓ ﺍﻟﺮﻭﺣﻴﺔ ﰱ ﺍﻻﺳﻼﻡ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﺩﺍﺭ ﺍﳌﻌﺎﺭﻑ ‪ ،1963‬ﺹ ‪192‬‬
‫‪ 419‬ﺍﻟﺸﻬﺮﺳﺘﺎﱐ‪ ،‬ﺍﳌﻠﻞ ﻭﺍﻟﻨﺤﻞ‪ ،‬ﺝ ‪ ،1‬ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﻣﺆﺳﺴﺔ ﺍﳊﻠﱯ‪ ،1968‬ﺹ‪192 -191‬‬
 ‫‪ISoIT‬‬ ‫‪- 232‬‬

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

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

‫ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﻫﺎﺭﻭﻥ ﺍﺑﺮﺍﻫﻴﻢ ‪233 -‬‬

‫ﺛﺎﻧﻴﺎ‪-‬ﺍﺑﻦ ﺍﻟﻌﺮﰊ )‪ 638‬ﻫﺠﺮﻳﺔ(‬

‫ﻭﺗﺄﺛﺮ ﺍﺑﻦ ﻋﺮﰊ ﺑﻨﻈﺮﻳﺔ ﺃﻓﻠﻮﻃﲔ ﰲ ﺍﻟﻮﺍﺣﺪ ﻭﺍﻟﻜﺜﲑﻛﻤﺎ ﺗﺄﺛﺮ ﺃﻳﻀﺎ ﺑﻨﻈﺮﻳﺔ ﺍﻷﺷﺎﻋﺮﺓ ﰱ ﺍﳉﻮﻫﺮ‬
‫ﻭﺍﻟﻌﺮﺽ ﻭﻧﻈﺮﻳﺔ ﺍﳊﻼﺝ ﰱ ﺍﻻﻫﻮﺕ ﻭﺍﻟﻨﺎﺳﻮﺕ‪ .‬ﻭﺍﻷﺷﺎﻋﺮﺓ ﻳﻘﻮﻟﻮﻥ ﺃﻥ ﺍﳉﻮﻫﺮ ﺧﻠﻘﻪ ﺍﷲ‪ .‬ﻓﻴﺨﻄﺊ‬
‫ﺍﺑﻦ ﻋﺮﰊ ﻗﺎﺋﻼ ﳌﺎﺫﺍ ﱂ ﺗﻘﻞ ﺃﻥ ﺍﳉﻮﻫﺮ ﻧﻔﺴﻪ ﻫﻮ ﺍﷲ؟ ﻛﻤﺎ ﻫﻮ ﻣﻌﺠـﺐ ﺑـﺎﳊﻼﺝ ﺍﺫ ﻳﻘـﻮﻝ ﺍﻥ‬
‫ﺍﻟﻨﺎﺳﻮﺕ ﻫﻮ ﺍﳌﻈﻬﺮ ﺍﳋﺎﺭﺟﻲ ﻟﻼﻫﻮﺕ‪ 421 .‬ﻓﺘﻤﺜﻴﻞ ﺍﺑﻦ ﻋﺮﰊ ﺍﻟﺬﺍﺕ ﺍﻻﳍﻴـﺔ ﺑﺎﻟﻮﺍﺣـﺪ ﺍﻟﻌـﺪﺩﻱ‬
‫ﻭﺍﻟﻜﺜﺮﺓ ﺍﻟﻮﺟﻮﺩﻳﺔ ﺑﺴﺎﺋﺮ ﺍﻷﻋﺪﺍﺩ ﺍﻟﱴ ﺗﺴﺘﻤﺪ ﻭﺟﻮﺩﻫﺎ ﻣﻦ "ﺍﻟﻮﺍﺣﺪ" ﻭﺃﻭﳍـﺎ ﺍﻟﻌﻘـﻞ ﻭﻳﻨﺘـﻬﻲ ﺍﱃ‬
‫ﺍﻻﻧﺴﺎﻥ ﻭﻣﻨﻪ ﺍﱃ ﺍﷲ‪ .‬ﺃﻭﺑﻌﺒﺎﺭﺓ ﺃﺧﺮﻯ ﲤﺜﻴﻠﻪ ﺍﻟﺬﺍﺕ ﺍﻻﳍﻴﺔ ﺑﺎﳉﺴﻢ ﻭﺍﻟﻜﺜﺮﺓ ﺍﻟﻮﺟﻮﺩﻳﺔ ﺑﺄﻋﻀﺎﺀ ﺍﳉﺴﻢ‬
‫ﺍﻟﱴ ﻻ ﻭﺟﻮﺩ ﻟﻪ ﻭﻻ ﻛﻴﺎﻥ ﺑﻐﲑ ﺍﳉﺴﻢ‪ .‬ﻓﺎﻟﻌﺎﱂ ﺍﳋﺎﺭﺟﻲ ﻫﻮ ﳎﻤﻮﻉ ﺻﻔﺎﺕ ﺍﷲ‪ .‬ﻭﻭﺟﻮﺩ ﺍﻟﺬﺍﺕ ﻓﻴﻪ‬
‫ﻭﺟﻮﺩ ﻣﻘﻴﺪ ﻧﺴﱯ ﻷﻧﻪ ﻭﺟﻮﺩ ﻣﺘﻌﲔ ﰱ ﺻﻮﺭﺓ ﺍﻷﻋﻴﺎﻥ ﺍﳌﻤﻜﻨﺎﺕ‪ ،‬ﺃﻭ ﻣﺘﻌﲔ ﰱ ﺍﻟﻨﺴﺐ ﻭﺍﻻﺿﺎﻓﺎﺕ‬
‫ﺍﻟﱴ ﻧﻄﻠﻖ ﻋﻠﻴﻬﺎ ﺍﺳﻢ ﺍﻟﺼﻔﺎﺕ‪ .‬ﻭﻣﻦ ﻫﻨﺎ ﻛﺎﻧﺖ ﺍﳌﻮﺟﻮﺩﺍﺕ ﻛﻠﻬﺎ ﺻﻔﺎﺕ ﻟﻠﺤﻖ ﻛﻤﺎ ﻳﻘﻮﻝ ﺍﺑـﻦ‬
‫ﻋﺮﰊ‪" ،‬ﻓﻤﺎ ﻭﺻﻔﻨﺎﻩ )ﺃﻱ ﺍﳊﻖ( ﺍﻻ ﻛﻨﺎ ﳓﻦ )ﺍﻱ ﺍﶈﺪﺛﺎﺕ( ﺫﻟﻚ ﺍﻟﻮﺻﻒ" ﻓﻬﻮ ﺍﳌﺴﻤﻰ ﺑﻜﻞ ﺍﺳﻢ‬
‫ﳌﺴﻤﻰ ﰱ ﺍﻟﻌﺎﱂ ﳑﺎ ﻟﻪ ﺃﺛﺮ ﰱ ﺍﻟﻜﻮﻥ‪ 422.‬ﻭﲡﻠﻴﺎﺕ ﺍﻟﺒﺎﺭﻱ ﺳﺒﺤﺎﻧﻪ ‪ 16‬ﻣﺮﺗﺒﺔ ﻓﻬﻲ ﻣﻦ ﺍﷲ ﻭﺍﱃ ﺍﷲ‪.‬‬
‫ﻛﻤﺎ ﰱ ﺍﻟﺸﻜﻞ ﺍﻷﻭﻝ ﻫﻜﺬﺍ‪:‬‬
‫ﺍﻟﺸﻜﻞ ﺍﻷﻭﻝ ‪ :‬ﻧﻈﺮﻳﺔ ﺍﻟﺘﺠﻠﻴﺎﺕ ﺍﻟﺒﺎﺭﻱ ﻻﺑﻦ ﻋﺮﰊ‬
‫‪.1‬‬
‫ﺍﻟﻌﻘﻞ ﺍﻷﻭﻝ‬ ‫‪.2‬‬ ‫ﺍﷲ‬ ‫‪ .16‬ﺍﻻﻧﺴﺎﻥ‬

‫‪ .3‬ﺍﻟﻨﻔﺲ ﺍﻟﻜﻠﻴﺔ ِ‬ ‫‪ .15‬ﺍﳊﻴﻮﺍﻥ ﻭﺍﻟﻨﺒﺎﺕ ﻭﺍﳉﻤﺎﺩ‬

‫‪ .4‬ﺍﻟﻨﻔﺲ ﺍﻟﻜﻠﻴﺔ‬ ‫‪.14‬ﺍﳌﻼﺋﻜﺔ ﻭﺍﳉﻦ‬

‫ﺍﳍﺒﺎﺀ‬ ‫‪5.‬‬ ‫ﺍﻟﻜﻮﺍﻛﺐ ﺍﻟﺴﺒﻌﺔ‬ ‫‪.13‬‬

‫‪ .6‬ﺍﳉﺮﻡ ﺍﻟﻜﻠﻲ‬ ‫ﺍﻟﻌﻨﺎﺻﺮ ﺍﻷﺭﺑﻌﺔ‬ ‫‪.12‬‬

‫‪ .7‬ﺍﻟﺼﻮﺭﺓ‬ ‫‪ .11‬ﻓﻠﻚ ﺍﻟﻨﺠﻮﻡ ﺍﻟﺜﺎﺑﺘﺔ‬

‫‪ .8‬ﺍﻟﻌﺮﺵ‬
‫‪ .10‬ﺍﻟﻔﻠﻚ ﺍﻷﻃﻠﺲ‬
‫‪ .9‬ﺍﻟﻜﺮﺳﻲ‬

‫‪421‬ﺍﺑﻦ ﻋﺮﰊ‪ ،‬ﻓﺼﻮﺹ ﺍﳊﻜﻢ‪ ،‬ﺗﻌﻠﻴﻘﺎﺕ ﺃﻭ ﺍﻟﻌﻼ ﻋﻔﻴﻔﻲ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﰊ‪ ،1946 ،‬ﺝ ‪ ،1‬ﺹ ‪43‬‬
‫ﺃﺑﻮ ﺍﻟﻌﻼ ﻋﻔﻴﻔﻲ‪ ،‬ﺍﻟﺘﺼﻮﻑ ﺍﻟﺜﻮﺭﺓ ﺍﻟﺮﻭﺣﻴﺔ ﰱ ﺍﻻﺳﻼﻡ‪ ،‬ﻣﺼﺮ‪ :‬ﺩﺍﺭ ﺍﳌﻌﺎﺭﻑ‪ ،1963 ،‬ﺹ ‪191‬‬
‫‪ 193 -192422‬ﺍﻟﻔﺘﻮﺣﺎﺕ‪ ،‬ﺝ ‪ 4‬ﺹ ‪ 251‬ﻧﻘﻠﻪ ﺃﺑﻮ ﺍﻟﻌﻼ ﻋﻔﻴﻔﻲ‪ ،‬ﺍﻟﺘﺼﻮﻑ ﺍﻟﺜﻮﺭﺓ ﺍﻟﺮﻭﺣﻴﺔ ﰱ ﺍﻻﺳﻼﻡ‪ ،‬ﻣﺼﺮ‪:‬‬
‫ﺩﺍﺭ ﺍﳌﻌﺎﺭﻑ‪ ،1963 ،‬ﺹ‬
 ‫‪ISoIT‬‬ ‫‪- 234‬‬

‫ﺛﺎﻟﺚ‪ -‬ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺍﳉﻴﻠﻲ )‪ 805‬ﻫﺠﺮﻳﺔ(‬

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

‫‪ 423‬ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺍﳉﻴﻠﻲ‪ ،‬ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﻣﻜﺘﺒﺔ ﺍﳉﻨﺪﻱ‪ ،‬ﻻ ﺗﺎﺭﻳﺦ‪ ،‬ﺹ ‪42 -41‬‬
‫ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﻫﺎﺭﻭﻥ ﺍﺑﺮﺍﻫﻴﻢ ‪235 -‬‬

‫ﺍﻟﺸﻜﻞ ﺍﻟﺜﺎﱐ‬
‫ﺍﳌﺮﺍﺗﺐ ﺍﻟﺴﺒﻌﺔ‬
‫‪424‬‬
‫ﲡﻠﻴﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺳﺒﻊ ﻣﺮﺍﺗﺐ‬

‫‪ .1‬ﺍﻻﺣﺪﻳﺔ \ﺍﻟﻸﺗﻌﲔ \ ﺍﻷﻃﻼﻕ \ ﺫﺍﺕ ﺍﻟﺒﺤﺖ‬

‫‪ .2‬ﺍﻟﻮﺣﺪﺓ \ ﺍﻟﺘﻌﲔ ﺍﻷﻭﻝ \ ﺍﳊﻘﻴﻘﺔ ﺍﶈﻤﺪﻳﺔ‬
‫‪ .3‬ﺍﻟﻮﺍﺣﺪﻳﺔ \ ﺍﳊﻘﻴﻘﺔ ﺍﻷﻧﺴﺎﻧﻴﺔ‬
‫‪ .4‬ﻋﺎﱂ ﺍﻷﺭﻭﺍﺡ \ ﺍﻟﻨﻮﺭ ﺍﶈﻤﺪﻱ‬
‫‪ .5‬ﻋﺎﱂ ﺍﳌﺜﺎﻝ‬
‫‪ .6‬ﻋﺎﱂ ﺍﻷﺟﺴﺎﻡ‬
‫‪ .7‬ﻋﺎﱂ ﺍﻷﻧﺴﺎﻥ‬

‫‪ = 3 , 2 , 1‬ﺍﻟﺒﺎﻃﻦ‬
‫‪= 7, 6 , 5 , 4‬‬
‫ﺍﻟﻈﺎﻫﺮ‬

‫‪424‬ﺍﻟﻔﻠﻴﻤﺒﺎﱐ‪ ،‬ﻋﺒﺪ ﺍﻟﺼﻤﺪ‪ ،‬ﺳﲑ ﺍﻟﺴﺎﻟﻜﲔ‪ ،‬ﻣﺼﺮ‪ :‬ﻣﺼﻄﻔﻰ ﺍﳊﻠﱯ‪1345 ،‬ﻫـ‪ ،‬ﺍﻭﻓﺴﻴﺖ ﺳـﻮﺭﺍﺑﺎﻳﺎ‪ :‬ﺷـﺮﻛﺔ‬
‫ﻓﲑﺍﻣﻴﺪ‪ ،‬ﺕ‪.‬ﺕ‪ .‬ﺝ ‪ ،4‬ﺹ ‪104 -103‬‬
 ‫‪ISoIT‬‬ ‫‪- 236‬‬

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

‫‪ 425‬ﺃﺑﻮ ﺍﻟﻌﻼ ﻋﻔﻴﻔﻲ‪ ،‬ﺍﻟﺘﺼﻮﻑ ﺍﻟﺜﻮﺭﺓ ﺍﻟﺮﻭﺣﻴﺔ ﰱ ﺍﻻﺳﻼﻡ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﺩﺍﺭ ﺍﳌﻌﺎﺭﻑ ‪ ،1963‬ﺹ ‪192‬‬
‫‪ 426‬ﺍﻟﺸﻬﺮﺳﺘﺎﱐ‪ ،‬ﺍﳌﻠﻞ ﻭﺍﻟﻨﺤﻞ‪ ،‬ﺝ ‪ ،1‬ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﻣﺆﺳﺴﺔ ﺍﳊﻠﱯ‪ ،1968‬ﺹ‪192 -191‬‬
‫‪ 427‬ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺍﳉﻴﻠﻲ‪ ،‬ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﻣﻜﺘﺒﺔ ﺍﳉﻨﺪﻱ‪ ،‬ﻻ ﺗﺎﺭﻳﺦ‪ ،‬ﺹ ‪42 -41‬‬
‫ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﻫﺎﺭﻭﻥ ﺍﺑﺮﺍﻫﻴﻢ ‪237 -‬‬

‫ﻭﻻ ﻳﺘﺮﺩﺩ ﺍﻟﱪﻫﺎﻧﻔﻮﺭﻱ ﺃﻥ ﻳﻘﻮﻝ ﺃﻥ ﻓﻜﺮﺓ ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ ﻣﻮﺟـﻮﺩ ﺓ ﻓىﺎﻵﻳـﺎﺕ ﺍﻟﻘﺮﺁﻧﻴـﺔ‬
‫ﻭﺍﻻﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ ﻛﺎﻵﰐ‪:‬‬
‫ﺃﻣﺎ ﰱ ﺍﻟﻘﺮﺁﻥ‪:‬‬
‫ﻭﷲ ﺍﳌﺸﺮﻕ ﻭﺍﳌﻐﺮﺏ ﻓﺄﻳﻨﻤﺎ ﺗﻮﻟﻮﺍ ﻓﺜﻢ ﻭﺟﻪ ﺍﷲ‬
‫‪ .1‬ﻭﳓﻦ ﺃﻗﺮﺏ ﺍﻟﻴﻪ ﻣﻦ ﺣﺒﻞ ّﺍﻟﻮﺭﻳﺪ‬
‫‪ .2‬ﻭﻫﻮ ﻣﻌﻜﻢ ﺃﻳﻨﻤﺎ‬
‫‪ .3‬ﻭﳓﻦ ﺃﻗﺮﺏ ﺍﻟﻴﻪ ﻣﻨﻜﻢ ﻭﻟﻜﻦ ﻻ ﺗﺒﺼﺮﻭﻥ‬
‫‪ .4‬ﺍﻥ ﺍﻟﺬﻳﻦ ﻳﺒﺎﻳﻌﻮﻧﻚ ﺍﳕﺎ ﻳﺒﺎﻳﻌﻮﻥ ﺍﷲ ﻳﺪ ﺍﷲ ﻓﻮﻕ ﺍﻳﺪﻳﻬﻢ‬
‫‪ .5‬ﻫﻮ ﺍﻷﻭﻝ ﻭﺍﻵﺧﺮ ﻭﺍﻟﻈﺎﻫﺮ ﻭﺍﻟﺒﺎﻃﻦ ﻭﻫﻮ ﺑﻜﻞ ﺷﺊ ﻋﻠﻴﻢ‬
‫‪ .6‬ﻭﰱ ﺃﻧﻔﺴﻜﻢ ﺃﻓﻼ ﺗﺒﺼﺮﻭﻥ‬
‫‪ .7‬ﻭﺍﺫﺍ ﺳﺄﻟﻚ ّﻋﺒﺎﺩﻱ ﻋﲎ ﻓﺎﱏ ّﻗﺮﻳﺐ‬
‫‪ .8‬ﻭﻣﺎ ﺭﻣﻴﺖ ﺍﺫ ﺭﻣﻴﺖ ﻭﻟﻜﻦ ﺍﷲ ﺭﻣﻰ‬
‫‪ .9‬ﻭﻛﺎﻥ ﺍﷲ ﺑﻜﻞ ﺷﺊ ﳏﻴﻄﺎ‬
‫ﻭﺍﻣﺎ ﰱ ﺍﳊﺪﻳﺚ‪:‬‬
‫‪ .1‬ﻣﻦ ﻋﺮﻑ ﻧﻔﺴﻪ ﻓﻘﺪ ﻋﺮﻑ ﺭﺑﻪ‬
‫‪ .2‬ﺃﻭﻝ ﻣﺎ ﺧﻠﻖ ﺍﷲ ﺗﻌﺎﱄ ﻧﻮﺭ ﻧﺒﻴﻚ ﻳﺎ ﺟﺎﺑﺮ‬
‫‪ .3‬ﻛﻨﺖ ﻛﱰﺍ ﳐﻔﻴﺎ ﻓﺄﺣﺒﺒﺖ ﺃﻥ ﺃﻋﺮﻑ ﻓﺨﻠﻘﺖ ﺍﳋﻠﻖ ﻟﻴﻌﺮﻓﲏ‬
‫‪) .4‬ﻓﻬﺬﻩ ﺍﻟﺜﻼﺛﺔ ﻟﻴﺴﺖ ﲝﺪﻳﺚ(‬
‫‪ .5‬ﻻ ﻳﺰﺍﻝ ﻋﺒﺪﻱ ﻳﺘﻘﺮﺏ ﺍﱄ ﺑﺎﻟﻨﻮﺍﻓﻞ ﺣﱵ ّﺃﺣﺒﻪ ﻓﺎﺫﺍ ﺃﺣﺒﺒﺘﻪ ﻛﻨﺖ ﲰﻌﻪ ﺍﻟﺬﻱ ﻳﺴﻤﻊ ﺑﻪ‬
‫‪ .6‬ﻭﺑﺼﺮﻩ ﺍﻟﺬﻱ ﻳﺒﺼﺮ ﺑﻪ‪ ،‬ﻭﻳﺪﻩ ﺍﻟﺬﻱ ﻳﺒﻄﺶ ‪‬ﺎ‪ ،‬ﻭﺭﺟﻠﻪ ﺍﻟﺬﻱ ﳝﺸﻲ ‪‬ﺎ‪.....‬‬
‫ﺭﺃﻳﻨﺎ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﺩﻟﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻭﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ ﻻﺛﺒﺎﺕ ﺃﻥ ﻋﻘﻴﺪﺓ ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ ﺣﻖ‬
‫ﺃﻥ ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ ﻧﻔﺴﻬﺎ ﻋﻘﻴﺪﺓ ﺑﺎﻃﻠﺔ‪ .‬ﻭﺑﻨﺎﺀ ﻋﻠﻰ ﺍﻟﻘﺎﻋﺪﺓ "ﺍﺫﺍ ﺑﻄﻞ ﺍﳌﺪﻟﻮﻝ ﺑﻄـﻞ ﺍﻟـﺪﻟﻴﻞ‪.‬‬
‫ﻓﺎﻟﺪﻟﻴﻞ ﺑﺎﻃﻞ ﻷﻥ ﺍﳌﺪﻟﻮﻝ ﺑﺎﻃﻞ‪.‬‬
‫ﺍ ﻋﺠﺎﺏ ﺭﺟﺎﻝ ﺍﻟﺪﻳﻦ ﰲ ﺟﻨﻮﺏ ﺷﺮﻕ ﺃﺳﻴﺎ ﺑﺎﳌﺮﺍﺗﺐ ﺍﻟﺴﺒﻌﺔ‬
‫ﻣﻦ ﺍﻟﻜﺘﺐ ﺍﶈﻠﻴﺔ ﺍﻟﱵ ﺗﻨﺸﺮ ﻓﻜﺮﺓ ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ ﺍﳌﺮﺍﺗﺐ ﺍﻟﺴﺒﻌﺔ ﻛﻤﺎ ﻳﻠﻲ‪:‬‬
‫‪428‬ﺃﺳﺮﺍﺭ ﺍﻟﻌﺎﺭﻓﲔ‪ ،‬ﺷﺮﺍﺏ ﺍﻟﻌﺎﺷﻘﲔ‪ ،‬ﺍﳌﻨﺘﻬﻲ‪ -‬ﳊﻤﺰﺓ ﻓﻨﺼﻮﺭﻱ‬
‫‪ 429‬ﺟﻮﺍﻫﺮ ﺍﳊﻘﺎﺋﻖ ﻟﺸﻤﺲ ﺍﻟﺪﻳﻦ ﺍﻟﺴﻮﻣﻄﺮﺍﱐ‬
‫‪428 Dalam S.M.N.al-Attas, The Mysticism of Hamzah Fansuri, Kula Lumpur, University‬ﲪﺰﺓ ﻓﻨﺼﻮﺭﻱ‬
‫‪of Malaya Press, 1970, pp. 233-526. Hamzah hidup dalam masa Sultan Alaiddin Riayat Syah 997 -‬‬
‫‪1011H. (1589 - 1604M.) sampai kepermulaan zaman Sultan Iskandar Muda Mahkota Alam 1016 -‬‬
‫‪1045H. (1607 - 1636M.) Lihat A. Hasymy, Ssyi’ah Dan Ahlussunnah, Surabaya: Bina Ilmu, 1983, hlm.‬‬
‫‪71‬‬
 ‫‪ISoIT‬‬ ‫‪- 238‬‬

‫‪ 430‬ﺍﻟﺘﺤﻔﺔ ﺍﳌﺮﺳﻠﺔ ﶈﻤﺪ ﺑﻦ ﻓﻀﻞ ﺍﷲ ﺍﻟﱪﻫﺎﻧﻔﻮﺭﻱ‬

‫‪ 431‬ﺳﲑ ﺍﻟﺴﺎﻟﻜﲔ ﻟﻌﺒﺪ ﺍﻟﺼﻤﺪ ﺍﻟﻔﻠﻤﺒﺎﱐ‬
‫‪ 432‬ﺍﻟﺪﺭ ﺍﻟﻨﻔﻴﺲ ﶈﻤﺪ ﻧﻔﻴﺲ ﺍﻟﺒﻨﺠﺎﺭﻱ‬
‫‪ 433‬ﺟﻮﺍﻫﺮ ﺍﻟﺘﺼﻮﻑ ﶈﻤﺪ ﺍﲰﺎﻋﻴﻞ ﺍﳌﺪﺭﺍﺳﻲ‬
‫‪434‬ﻣﻨﻬﻞ ﺍﻟﺼﺎﰲ ﰲ ﺑﻴﺎﻥ ﺭﻣﻮﺯ ﺃﻫﻞ ﺍﻟﺼﻮﰲ ﻻﻟﺸﻴﺦ ﺩﺍﻭﺩ ﺍﻟﻔﻄﺎﱐ‬
‫‪ 435‬ﺑﻨﺘﻮﻕ ﻋﺎﱂ ﻣﻐﻜﺎﻛﻮﻣﻜﻦ ﻟﻌﺒﺪ ﺍﷲ ﻧﺎﻗﻮﻻ‬
‫‪ 436‬ﺭﺳﺎﻟﺔ ﺃﺳﺮﺍﺭ ﺍﻟﺪﻳﻦ ﶈﻤﺪ ﻃﻴﺐ ﺍﻟﺒﻨﺠﺎﺭﻱ‬
‫‪The Secret of Ana’l Haqq oleh K.S.K. Khan,437‬‬
‫‪Ana al-Haq oleh Abdul Majid Haji Khatib.438‬‬
‫‪“Martabat Alam Tujuh” dalam Warisan Intelektual Islam,439‬‬
‫‪Wirid Hidayat Jati oleh Raden Ranggawarsita,440‬‬
‫ﻭﻫﻜﺬﺍ ﺍﱃ ﺁﺧﺮﻩ‪.‬‬
‫ﺭﺃﻳﻨﺎ ﺍﱃ ﻫﺆﻻﺀ ﺭﺟﺎﻝ ﺍﻟﺪﻳﻦ ﺍﳌﺬﻛﻮﺭﻳﻦ ﺍﳌﻌﺠﺒﲔ ﺑﺎﳌﺮﺍﺗﺐ ﺍﻟﺴﺒﻌﺔ‪:‬‬
‫ﺍﻟﺰﻣﻦ‪ :‬ﺯﻣﻨﻬﻢ ﺍﺑﺘﺪﺍﺀ ﻣﻦ ﺍﻟﻘﺮﻥ ﺍﻟﺴﺎﺑﻊ ﻋﺸﺮ ﺍﳌﻴﻼﺩﻱ‪ .‬ﺍﺫﺍ ﻗﺮﺃﻧﺎ ﻛﺘﺒﻬﻢ ﺗﺒﲔ ﺃ‪‬ﻢ ﻧﻘﻠﺔ ﻣﺘـﺮﲨﲔ‬
‫ﺃﻱ ﻛﺘﺎﺏ ﺗﺼﻞ ﺍﱃ ﺃﻳﺪﻳﻬﻢ‪ .‬ﻭﻟﺬﺍ ﲡﺪ ﻛﺘﺒﻬﻢ‪ :‬ﻣﻼﻭﻳﺔ ﺍﻟﻠﻐﺔ‪ ،‬ﻋﺮﺑﻴﺔ ﺍﻷﺳﻠﻮﺏ‪ ،‬ﺭﻛﻴﻜﺔ ﺍﻟﺘﺮﻛﻴـﺐ‬
‫ﺍﻟﻜﻼﻣﻴﺔ‪ .‬ﻻ ﻳﺒﺎﻟﻮﻥ ﺑﺎﳌﺼﻄﻠﺤﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﻔﻨﻴﺔ ﺑﻞ ﻧﻘﻠﻮﺍ ﻛﻤﺎ ﻫﻲ ﻣﻮﺟﻮﺩﺓ ﰱ ﺍﻟﻜﺘـﺐ ﺍﳌﺘﺮﲨـﺔ‪.‬‬
‫ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ ﻣﺴﺘﻮﻃﻨﻬﻢ‪ .‬ﺍﻟﺒﻮﻻﻕ ﻭﺍﳊﻠﱯ ﲟﺼﺮ ﺗﻄﺒﻊ ﻛﺘﺒﻬﻢ‪ .‬ﻻ ﳒﺪ ﺩﻟﻴﻼ ﻋﻠـﻰ ﺃ‪‬ـﻢ ﻳﻌﺮﻓـﻮﻥ‬

‫‪429Nieuwenhuijze, C.O.A. Sam’l-Din Van Pasai, Leiden: E.J. Brill, 1945. p.245-266. Syams al-Din‬‬
‫‪meninggal dalam tahun 1039H. - 1630M. Lihat A. Hasymy, ibid. hlm. 86‬‬
‫‪430 Dalam Dr. A.H. Johns, The Gift Adressed to the Spirit of thr Prophet,Canberra, The Australian‬‬
‫‪National University, 1965, pp. 128 - 148. Al-Burhanpuri meninggal dalam tahun 1029H. - 1619M.‬‬
‫ﻡ‪431‬‬ ‫ﺍﳉﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ ،‬ﻓﻮﻻﻭ ﻓﻴﻨﻎ‪ :‬ﺩﺍﺭ ﺍﳌﻌﺎﺭﻑ‪ ،‬ﺕ‪.‬ﺕ‪ .‬ﺹ ‪ ،106-102‬ﻛﺘﺎﺏ ﺍﻳـﻦ ﺩﺗـﻮﻟﻴﺲ ﺩﺍﱂ ﺗـﺎﻫﻮﻥ‬
‫‪1203‬ﻫﺞ‪1788-‬‬
‫ﻓﻮﻻﻭ ﻓﻴﻨﻎ‪ :‬ﺩﺍﺭ ﺍﳌﻌﺎﺭﻑ‪ ،‬ﺕ‪.‬ﺕ‪ .‬ﻛﺘﺎﺏ ﺍﻳﻦ ﺩﺗﻮﻟﻴﺲ ﺩﺍﱂ ﺗﺎﻫﻮﻥ ‪1200‬ﻫﺞ‪1785-‬ﻡ‪432‬‬
‫ﻛﺘﺎﺏ ﺍﳋﺰﺍﺋﻦ‪ ،‬ﺑﻮﻣﺒﺊ‪ :‬ﺷﺮﻑ ﺍﻟﺪﻳﻦ ﺍﻟﻜﺘﱯ‪1369 ،‬ﻫﺞ ‪433‬‬
‫‪434 Munuskrip ini dari Petani, selesai ditulis tangan huruf Jawi tahun 1383 Hijrah.‬‬
‫‪435 Kelantan, Penerbit PAP 1395H. - 1975M.‬‬
‫‪436 Di tepi kitab‬‬ ‫ﻣﻔﺘﺎﺡ ﺍﳉﻨﺔ‪ ،‬ﺳﻨﻘﺎﻓﻮﺭﺓ‪ :‬ﺳﻠﻴﻤﺎﻥ ﻣﺮﻋﻲ‪ ،‬ﺕ‪.‬ﺕ‪ .‬ﺹ ‪36‬‬
‫‪437 Lahore: Sh.S. Ashraf, reprinted 1987.‬‬
‫‪438 Kota Bharu: Pustaka Aman Press, 1989.‬‬
‫‪439 Bandung: Penerbit Mizan, 1408H. - 1987M. hlm. 104 - 129.‬‬
‫‪440 Simuh, Satu Studi Terhadap Serat Wirid Hidayat Jati, Pnerbit Universitas Indonesia, 1988.‬‬
‫ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﻫﺎﺭﻭﻥ ﺍﺑﺮﺍﻫﻴﻢ ‪239 -‬‬

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

‫‪441 H.M. Asjwadie sjukut Lc. Ilmu Tasawuf I, Singapore: ALHARAMAI PTE.LTD, p. 77.‬‬
 ‫‪ISoIT‬‬ ‫‪- 240‬‬

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

‫‪ ،19،442‬ﳏﻤﺪ ﺍﻟﺪﻳﻠﻤﻲ‪ ،‬ﺑﻴﺎﻥ ﻣﺬﻫﺐ ﺍﻟﺒﺎﻃﻨﻴﺔ ﻭﺑﻄﻼﻧﻪ‪ ،‬ﺍﺳﺘﺎﻧﺒﻮﻝ‪ :‬ﻣﻄﺒﻌﺔ ﺍﻟﺪﻭﻟﺔ‪ ،1938 ،‬ﺹ ‪2‬‬
‫‪ ،443‬ﺍﻧﻈﺮ ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ ﺍﺑﺘﺪﺃ ﻣﻦ ﺹ‪ 21‬ﺍﻟﻐﺰﺍﱄ‪ ،‬ﻓﻀﺎﺋﺢ ﺍﻟﺒﺎﻃﻨﻴﺔ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﺍﻟﺪﺍﺭ ﺍﻟﻘﻮﻣﻴﺔ‪1964 ،‬ﻡ‪ ،‬ﺹ ‪11‬‬
‫‪444‬ﳏﻤﺪ ﺑﻦ ﻣﺎﻟﻚ ﺍﻟﻴﻤﺎﱐ‪ ،‬ﻛﺸﻒ ﺃﺳﺮﺍﺭ ﺍﻟﺒﺎﻃﻨﺔ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﻣﻄﺒﻌﺔ ﺍﻷﻧﻮﺍﺭ‪ ،1939 ،‬ﺹ ‪8‬‬
‫‪445‬ﺍﻟﻐﺰﺍﱄ‪ ،‬ﻓﻀﺎﺋﺢ ﺍﻟﺒﺎﻃﻨﻴﺔ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﺍﻟﺪﺍﺭ ﺍﻟﻘﻮﻣﻴﺔ‪1964 ،‬ﻡ‪ ،‬ﺍﻧﻈﺮ ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ ﻭﺍﻟﺜﺎﱐ‬
‫‪446‬ﺍﳊﺎﺝ ﺯﻛﺮﻳﺎ ﺃﺑﻮ ﺑﻜﺮ‪ ،‬ﺭﺳﺎﻟﺔ ﺃﻇﻬﺎﺭ ﺍﳊﻖ‪ ،‬ﻓﻴﻨﻨﻎ‪ :‬ﺍﳌﻄﺒﻌﺔ ﺍﻻﲢﺎﺩﻳﺔ‪23 -12 ،1369 ،‬‬
‫ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﻫﺎﺭﻭﻥ ﺍﺑﺮﺍﻫﻴﻢ ‪241 -‬‬

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

‫ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ‪ :‬ﺍﻧﻈﺮ ﺍﱃ ﺍﻟﺸﻜﻞ ﻣﻦ ﺃﻋﻠﻰ ﲡﺪ ﻛﻠﻤﺔ ﺃﺣﺪﺓ ﻭﺣﺪﺓ ﻭﺍﺣﺪﻳﺔ )ﻓﻬﺬﻩ ﺍﻟﻜﻠﻤـﺎﺕ‬
‫ﺗﺸﲑ ﺍﱃ ﲡﻠﻴﺎﺕ ﺫﺍﺕ ﺍﷲ ﺗﻌﺎﱃ ﺑﺎﻃﻨﺎ( ﰒ ﲡﺪ ﻋﺎﱂ ﺭﻭﺡ ﻭﻋﺎﱂ ﻣﺜﺎﻝ ﻭﻋﺎﱂ ﺃﺟـﺴﺎﻥ )ﻡ( ﻭﻋـﺎﱂ‬
‫ﺍﻧﺴﺎﻥ )ﻓﻬﺬﻩ ﺗﺸﲑ ﺍﱃ ﲡﻠﻴﺎﺕ ﺫﺍﺕ ﺍﷲ ﺗﻌﺎﱃ ﻇﺎﻫﺮﺍ(‪ .‬ﻭﻫﺬﻩ ﻳﺴﻤﻰ ﺍﻟﺘﱰﻻﺕ ﻋﻨﺪ ﺍﳌﺘﺼﻮﻓﺔ‪ .‬ﻭﻣـﻦ‬
‫ﻛﻠﻤﺔ ﺍﻧﺴﺎﻥ )ﲢﺖ( ﲡﺪ ﻧﻔﺲ ﺃﻣﺎﺭﺓ ﻭﻟﻮﺍﻣﺔ ﻭﻣﻠﻬﻤﺔ ﻭﻣﻄﻤﺌﻨﺔ ﻭﻣﺮﺿﻴﺔ ﻭﻛﻤﺎﻟﻴﺔ ﻓﻬﺬﻩ ﻳﺴﻤﻰ ﺍﻟﺘﺮﻗﻲ‬

‫‪447‬ﻭﻧﻜﺘﻔﻰ ‪‬ﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻮﺍﺣﺪ ﻷﻧﻪ ﳝﺜﻞ ﺍﻟﻜﺘﺐ ﻭﺍﳌﻨﺸﻮﺭﺍﺕ ﺍﻷﺧﺮﻯ‪.‬ﻭﳓﻦ ﰱ ﲤﺎﻡ ﺍﻻﺳﺘﻌﺪﺍﺩ ﺃﻥ ﻧﻌﺮﺿﻬﺎ ﰱ ﺃﻱ‬
‫ﻣﻌﺮﺽ ﻟﻮ ﻃﻠﺒﻨﺎ‪...‬‬
 ‫‪ISoIT‬‬ ‫‪- 242‬‬

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

‫ﺍﻟﺒﺎﻃﻨﻴﺔ‪ :‬ﳏﻤﺪ ﻡ ﻫﻮ ﺍﻟﺮﺃﺱ‪ ،‬ﺡ ﻳﺪﺍﻩ ﺍﳌﺴﻮﻃﺘﺎﻥ‪ ،‬ﻡ ﺍﻟﺴﺮﺓ‪ ،‬ﺩ ﺍﻟﺮﺟﻠﲔ‪ .‬ﻗﺎﻝ ﺍﻟﺒﺎﻃﻨﻴﺔ‪ :‬ﳏﻤـﺪ‬
‫ﺍﻟﻨﱯ ﺍﻟﻌﺮﺑﻴﺎﻟﺬﻱ ﻭﻟﺪ ﲟﻜﺔ ﻭﺗﻮﰲ ﺑﺎﳌﺪﻳﻨﺔ ﻗﺪ ﻣﺎﺕ ﻭﺑﻄﻠﺖ ﺷﺮﻳﻌﺘﻪ ﲟﻮﺗﻪ‪ ،‬ﻭﺃﻧﺖ ﺃﻳﻬـﺎ ﺍﻻﻧـﺴﺎﻥ‬
‫ﳏﻤﺪ ﻡ ﻫﻮ ﺍﻟﺮﺃﺱ‪ ،‬ﺡ ﻳﺪﺍﻩ ﺍﳌﺴﻮﻃﺘﺎﻥ‪ ،‬ﻡ ﺍﻟﺴﺮﺓ‪ ،‬ﺩ ﺍﻟﺮﺟﻠﲔ‪.‬‬
‫ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﻫﺎﺭﻭﻥ ﺍﺑﺮﺍﻫﻴﻢ ‪243 -‬‬

‫ﺍﻟﺸﻜﻞ ﺍﻟﺜﺎﻟﺚ‬

‫ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﻌﺎﻣﺔ‪:‬‬
‫‪ .1‬ﺍﻟﻠﻌﺒﺔ ﺑﺎﳊﺮﻭﻑ ﻭﺍﻟﻌﺪﺩ "ﺑﺎﻃﻨﻴﺔ‬
‫‪ .2‬ﺍﷲ ﻫﻮ ﻛﻞ ﺷﺊ "ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ"‬
‫ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ ﺣﻞ ﰱ ﺍﻟﺒﺎﻃﻨﻴﺔ ‪ -‬ﺍﻟﺒﺎﻃﻨﻴﺔ ﺣﻞ ﰱ ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ‪.‬‬
‫ﺍﻟﺒﺎﻃﻨﻴﺔ‪ :‬ﺍﺩﻡ ﺍ‪-‬ﺍﷲ‪ ،‬ﺩ‪-‬ﺩﺍﱂ )ﰱ(‪ ،‬ﻡ‪ -‬ﳏﻤﺪ‪ .‬ﻫﺬﺍ ﺍﻟﺸﻜﻞ ﻳﺸﲑ ﺍﱃ ﺃﻥ ﺍﷲ ﰱ ﳏﻤﺪ ﻭﳏﻤﺪ‬
‫ﻫﻮ ﺍﻻﻧﺴﺎﻥ ﻻ ﳏﻤﺪ ﺍﻟﻨﱯ ﺍﻟﺮﺳﻮﻝ ﻷﻧﻪ ﻗﺪ ﻣﺎﺕ ﻭﻣﺘﺖ ﺷﺮﻳﻌﺘﻪ‪ .‬ﻓﻜﻠﻤﺔ ﺍﷲ ﰱ ﺍﻻﻧﺴﺎﻥ‪ ،‬ﺟﻮﺍﺏ ﳌﻦ‬
‫ﺳﺄﻝ ﺃﻳﻦ ﺍﷲ؟ ﻓﺄﺟﺎﺏ ﺍﻟﺒﺎﻃﻨﻴﺔ‪ :‬ﺍﷲ ﰱ ﺍﻻﻧﺴﺎﻥ‪ .‬ﻛﻤﺎ ﻗﺎﻝ ﺍﳊﻼﺡ ﺃﻥ ﺍﷲ ﺣﻞ ﰱ ﻧﻔـﺴﻪ ﻭﻗﺎﻟـﺖ‬
‫ﺍﻟﻨﺼﺎﺭﻱ ﺃﻥ ﺍﷲ ﺣﻞ ﰱ ﻋﻴﺴﻰ ﺍﺑﻦ ﻣﺮﱘ‬
‫ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ‪ :‬ﻫﺬﻩ ﺍﻟﻔﻜﺮﺓ ﺍﳊﻠﻮﻟﻴﺔ " ﺍﷲ ﰱ ﳏﻤﺪ ﺃﻱ ﺍﻧﺴﺎﻥ"‪.‬‬
‫ﻓﻜﻠﻤﺔ ﺍﺩﻡ ﻫﻰ ﻣﻦ ﺗﻌﺎﻟﻴﻢ ﺍﻟﻮﺟﻮﺩﻳﺔ – ﺍﻟﺒﺎﻃﻨﻴﺔ‪ ،‬ﻗﺪ ﺣﻞ ﺍﻟﺒﺎﻃﻨﻴﺔ ﰱ ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ – ﻭﺣـﻞ‬
‫ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ ﰱ ﺍﻟﺒﺎﻃﻨﻴﺔ‪.‬‬
 ‫‪ISoIT‬‬ ‫‪- 244‬‬

‫ﺍﻟﺸﻜﻞ ﺍﻟﺮﺍﺑﻊ‬

‫ﺍﻟﺒﺎﻃﻨﻴﺔ‪ :‬ﻟﻜﻞ ﻭﺍﺣﺪ ﻣﻦ ﻛﻠﻤﺔ ﺍﷲ ﻭﻛﻠﻤﺔ ﳏﻤﺪ ﻣﻦ ﺃﺭﺑﻌﺔ ﺃﺣﺮﻑ‪ ،‬ﻓﺎﳉﻤﻠﺔ ﲦﺎﻧﻴﺔ ﺃﺣﺮﻑ‪ .‬ﻓﻴـﺎ‬
‫ﺗﺮﻯ ﰱ ﺍﻟﺼﻮﺭﺓ ﺃﻥ ﺣﺮﻑ ﻣﻴﻢ ﻣﻦ ﳏﻤﺪ ﻭﺣﺮﻑ ﻫﺎﺀ ﻣﻦ ﻛﻠﻤﺔ ﺍﷲ ﺍﻧﺪﳎﺎ ﻓﺼﺎﺭﺍ ﻭﺍﺣﺪ‪ ،‬ﻋﻨﺪﺋﺬ ﲡﺪ‬
‫ﻛﻠﻤﱵ ﺍﷲ ﳏﻤﺪ ﺳﺒﻌﺔ ﺃﺣﺮﻑ‪.‬‬
‫ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ‪ :‬ﻓﻬﺬﻩ ﺍﳊﺮﻭﻑ ﺍﻟﺴﺒﻌﺔ ﺗﺸﲑ ﺍﱃ ﺍﳌﺮﺍﺗﺐ ﺍﻟﺴﺒﻌﺔ ﻭﻫـﻲ ﺍﻷﺣﺪﻳـﺔ ﻭﺍﻟﻮﺣـﺪﺓ‬
‫ﻭﺍﻟﻮﺍﺣﺪﻳﺔ ﻭﻋﺎﱂ ﺍﻷﺭﻭﺍﺡ ﻭﻋﺎﱂ ﺍﳌﺜﺎﻝ ﻭﻋﺎﱂ ﺍﻷﺟﺴﺎﻡ ﻭﻋﺎﱂ ﺍﻻﻧﺴﺎﻥ‪ .‬ﻓﻬﺬﻩ ﺍﳌﺮﺍﺗﺐ ﺍﻟﺴﺒﻌﺔ ﺗـﺪﻝ‬
‫ﻋﻠﻰ‪:‬‬
‫ﺃﻥ ﺍﻻﻧﺴﺎﻥ ﺍﳉﺴﻤﻲ ﺍﻟﻈﺎﻫﺮ ﻫﻮ ﳏﻤﺪ‬
‫ﻭﺃﻥ ﺍﻻﻧﺴﺎﻥ ﺍﻟﺮﻭﺣﺎﱐ ﻫﻮ ﺍﷲ‪.‬‬
‫ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﻫﺎﺭﻭﻥ ﺍﺑﺮﺍﻫﻴﻢ ‪245 -‬‬

‫ﻓﺎﻟﻔﻜﺮﺓ ﺗﻨﻄﺒﻖ ﲤﺎﻣﺎ ﺑﻌﻘﻴﺪﺓ ﺍﳊﻼﺝ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻭﻫﻢ ﻳﻘﻮﻟﻮﻥ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﺣﻞ ﰱ ﻋﻴﺴﻰ ﺍﺑـﻦ‬
‫ﻣﺮﱘ‪.‬‬
‫ﺍﻟﺸﻜﻞ ﺍﳋﺎﻣﺲ‬

‫ﺍﻟﺒﺎﻃﻨﻴﺔ‪ :‬ﻗﺎﻝ ﺍﻟﺪﺍﻋﻰ ﺍﻟﺒﺎﻃﲏ‪ :‬ﺃﻥ ﲨﻠﺔ ﺣﺮﻭﻑ ﻟﻜﻠﻤﱵ ﺍﻟﺸﻬﺎﺩﺓ "ﻻ ﺍﻟﻪ ﺍﻻ ﺍﷲ ﳏﻤﺪ ﺭﺳﻮﻝ ﺍﷲ‬
‫" ﺃﺭﺑﻊ ﻭﻋﺸﺮﻭﻥ ﺣﺮﻓﺎ ﺍﺷﺎﺭﺓ ﺍﱃ ﺃﻥ ﻣﻔﻬﻮﻡ ﻟﻜﻠﻤﱵ ﺍﻟﺸﻬﺎﺩﺓ ﻏﲑ ﻣﺮﺍﺩ ﻭﺍﳌﺮﺍﺩ ﻫﻮ ﰱ ﻳﻮﻡ ﻭﻟﻴﻠﺔ ﺃﺭﺑﻊ‬
‫ﻭﻋﺸﺮﻭﻥ ﺳﺎﻋﺔ‪.‬‬
‫ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ‪ :‬ﺃﻧﺖ ﺗﻌﻴﺶ ﰱ ﻛﻞ ﻳﻮﻡ ﻭﻟﻴﻞ ﺃﺭﺑﻊ ﻭﻋﺸﺮﻭﻥ ﺳﺎﻋﺔ‪ ،‬ﻓﺄﻧﺖ ﻧﻔﺴﻚ "ﻻ ﺍﻟﻪ ﺍﻻ‬
‫ﺍﷲ ﳏﻤﺪ ﺭﺳﻮﻝ ﺍﷲ "‪ .‬ﺍﷲ ﳏﻤﺪ ﳘﺎ ﺍﳌﺮﺍﺗﺐ ﺍﻟﺴﺒﻌﺔ‪ .‬ﺍﻧﻈﺮ ﺍﻟﺸﻜﻞ ﺍﻟﺮﺍﺑﻊ‪ .‬ﻗﺎﻝ ﺍﻟـﺪﺍﻋﻲ ﺍﻟﺒـﺎﻃﲏ‬
‫ﺍﳌﻠﻌﻮﻥ ﻟﻠﻤﺨﺪﻭﻉ‪ :‬ﺩﻉ ﺍﻟﻐﱯ ﺍﳉﺎﻫﻞ ﻳﻨﻄﻖ "ﻻ ﺍﻟﻪ ﺍﻻ ﺍﷲ ﳏﻤﺪ ﺭﺳﻮﻝ ﺍﷲ " ﻭﺃﻧﺖ ﻻ ﺣﺎﺟـﺔ ﺍﱃ‬
‫ﺍﻟﻨﻄﻖ ‪‬ﻤﺎ ﻷﻥ ﻛﻠﻤﱵ ﺍﻟﺸﻬﺎﺩﺓ ﳘﺎ ﺃﻧﺖ‪.‬‬
 ‫‪ISoIT‬‬ ‫‪- 246‬‬

‫ﺍﻟﺸﻜﻞ ﺍﻟﺴﺎﺩﺱ‬

‫ﺍﻟﺒﺎﻃﻨﻴﺔ‪ :‬ﺍﳌﻔﻬﻮﻡ ﻟﻜﻞ ﻛﻠﻤﺔ ﻣﻦ ﺗﺮﻛﻴﺐ ﻛﻠﻤﺔ " ﻻ ﺍﻟﻪ ﺍﻻ ﺍﷲ " ﻏﲑ ﻣﺮﺍﺩ‪ .‬ﻭﺍﳌﺮﺍﺩ ﺍﻥ ﻟﻜـﻞ‬
‫ﻭﺍﺣﺪﺓ ﻣﻦ ﻻ‪ ،‬ﺍﻟﻪ‪ ،‬ﺍﻻ‪ ،‬ﺍﷲ ﻟﻜﻞ ﻭﺍﺣﺪﺓ ﻣﻦ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺍﻷﺭﺑﻌﺔ ﺳﺖ ﻣﻌﺎﻥ‪.‬‬
‫ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ‪ :‬ﻭﻣﻦ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﱴ ﲢﺖ ﻛﻞ ﻣﻦ ﻻ‪ ،‬ﺍﻝ‪ ،‬ﺍﻻ‪ ،‬ﺍﷲ‪ ،‬ﻣﻦ ﻣـﺼﻄﻠﺤﺎﺕ ﻭﺣـﺪﺓ‬
‫ﺍﻟﻮﺟﻮﺩ ﻣﺜﻞ ﻭﺟﻮﺩ‪ ،‬ﻋﻠﻢ‪ ،‬ﻧﻮﺭ‪ ،‬ﺷﻬﻮﺩ‪) .‬ﺍﻧﻈﺮ ﲪﺰﺓ ﻏﻨﺼﻮﺭﻱ‪ ،‬ﰲ ﻛﺘﻴﺒﻪ ﺍﳌﺴﻤﺎﺓ ﺷﺮﺍﺏ ﺍﻟﻌﺎﺷﻘﲔ‬
‫ﺑﺎﺏ ﲡﻠﻴﺎﺕ ﺫﺍﺕ ﺍﻟﺒﺎﺭﻱ ﺗﻌﺎﱃ(‪.‬‬
‫ﻭﺗﻀﻠﻴﻞ ﺍﻟﺒﺎﻃﻨﻴﺔ ﰱ ﻫﺬﺍ ﺍﻟﺸﻜﻞ ﻭﺍﺿﺢ ﺟﺪﺍ ﺃﻧﻪ ﻳﻘﺼﺪ ﻋﺪﻡ ﺍﻻﳝﺎﻥ ﺑﻜﻠﻤﺔ ﺍﻟﺸﻬﺎﺩﺓ‪.‬‬
‫ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﻫﺎﺭﻭﻥ ﺍﺑﺮﺍﻫﻴﻢ ‪247 -‬‬

‫ﺍﻟﺸﻜﻞ ﺍﻟﺴﺎﺑﻊ‬

‫ﺍﻟﺒﺎﻃﻨﻴﺔ‪ :‬ﻭﻣﻦ ﻭﺳﺎﺋﻞ ﺍﻟﺒﺎﻃﻨﻴﺔ ﻟﺘﻀﻠﻴﻞ ﺍﳌﺴﻠﻤﲔ ﻻ ﺳﻴﻤﺎ ﺍﻟﺴﺎﺫﺝ ﻣﻨﻬﻢ ﺃﻥ ﻳﺆﻭﻝ ﻗﻮﻟﻪ ﺗﻌﺎﱃ " ﺍﻧﺎ‬
‫ﷲ " ﺍﺷﺎﺭﺓ ﺍﱃ ﺍﳌﺮﺍﺗﺐ ﺍﻟﺴﺒﻌﺔ ﻣﻦ ﺍﷲ ﺍﱃ ﺍﻻﻧﺴﺎﻥ ﺍﳌﺴﻤﻰ ﺑﺎﻟﺘﱰﻻﺕ ﻋﻨﺪ ﺍﳌﺘﺼﻮﻓﺔ‪ .‬ﻭﻗﻮﻟﻪ ﺗﻌـﺎﱃ‬
‫"ﻭﺍﻧﺎ ﺍﻟﻴﻪ ﺭﺍﺟﻌﻮﻥ" ﺍﺷﺎﺭﺓ ﺍﱃ ﳎﺎﻫﺪﺓ ﺍﻟﻨﻔﻮﺱ ﺍﻟﺴﺒﻌﺔ ﺍﳌﺴﻤﻰ ﺑﺎﻟﺘﺮﻗﻰ ﻋﻨﺪ ﺍﳌﺘﺼﻮﻓﺔ‪ .‬ﻭﺭﺃﻳﻨﺎ ﺃﻥ ﻓﻜﺮﺓ‬
‫ﺍﻟﺘﱰﻝ ﻭﺍﻟﺘﺮﻗﻰ ﻋﻘﻴﺪﺓ ﻏﻨﻮﺻﻴﺔ ﻓﻬﻲ ﺑﺎﻃﻠﺔ‪ .‬ﻭﺍﺫﺍ ﺑﻄﻞ ﺍﳌﺪﻟﻮﻝ ﺑﻄﻞ ﺍﻟﺪﻟﻴﻞ‪.‬‬
‫ﻭﻣﻦ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺒﺎﻃﻨﻴﺔ ﰱ ﺍﻟﺸﻜﻞ ﻫﻲ ﺗﻔﻜﻴﻚ ﺍﻟﺘﻨﺎﺯﱄ ﻟﻜﻠﻤﱵ ﺍﻟﺸﻬﺎﺩﺓ‪ :‬ﻻ ﻑ ﺍﻟـﻪ ﻑ ﺍﻻ ﻑ‬
‫ﺍﷲ ﻑ ﳏﻤﺪ ﻑ ﺭﺳﻮﻝ ﻑ ﺍﷲ‬
‫ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ‪ :‬ﺗﱰﻻﺕ ﺍﳌﺮﺍﺗﺐ ﺍﻟﺴﺒﻌﺔ ﻣﻦ ﺍﻷﺣﺪﻳﺔ ﻓﺎﻟﻮﺣﺪﺓ ﻓﺎﻟﻮﺍﺣﺪﻳﺔ ﻓﻌﺎﱂ ﺍﻷﺭﻭﺍﺡ ﻓﻌـﺎﱂ‬
‫ﺍﳌﺜﺎﻝ ﻓﻌﺎﱂ ﺍﻷﺟﺴﺎﻡ ﻓﻌﺎﱂ ﺍﻻﻧﺴﺎﻥ‪ .‬ﻓﻬﺬﻩ ﺍﳌﺮﺍﺗﺐ ﺍﻟﺴﺒﻌﺔ ﺗﻌﺒﲑﺍ ﻋﻦ ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ‪) .‬ﻣﻼﺣﻈﺔ‪ :‬ﻗﺪ‬
 ‫‪ISoIT‬‬ ‫‪- 248‬‬

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

‫ﺍﻟﺒﺎﻃﻨﻴﺔ‪ :‬ﺗﻔﻜﻴﻚ ﻛﻞ ﺁﻳﺔ ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﻔﺎﲢﺔ ﻭﺟﻌﻠﻬﺎ ﻋﻠﻰ ﺻﻮﺭﺓ ﺍﻧﺴﺎﻥ‪.‬‬

‫ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ‪ :‬ﻭﺣﻮﳍﺎ ﺍﳌﺮﺍﺗﺐ ﺍﻟﺴﺒﻌﺔ ﻭﻏﲑﻫﺎ‪ .‬ﻓﺎﳌﺮﺍﺗﺐ ﺍﻟﺴﺒﻌﺔ ﻫﻲ ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻟﺪﺍﻋﻲ ﺍﳌﻠﻌﻮﻥ ﻟﻠﻤﺨﺪﻭﻉ "ﺃﻻ ﺗﻌﺮﻑ ﺃﻥ ﺳﻮﺭﺓ ﺍﻟﻔﺎﲢﺔ ﺑﺄﻛﻤﻠﻬﺎ ﻫﻲ ﺟﺴﺪﻙ ﺃﻧﺖ ﻓﺎﺗﺮﻙ‬
‫ﺍﳉﺎﻫﻞ ﺍﻟﻐﱯ ﻳﻘﺮﺃ ﺳﻮﺭﺓ ﺍﻟﻔﺎﲢﺔ‪ ،‬ﻭﺃﻣﺎ ﺃﻧﺖ ﻓﻘﺪ ﻋﻠﻤﺖ ﺑﺎﻃﻦ ﺳﻮﺭﺓ ﺍﻟﻔﺎﲢﺔ ﺍﻟﱴ ﻫﻲ ﺟﺴﻤﻚ ﺃﻧـﺖ‬
‫ﻓﻼ ﺗﺘﻌﺐ ﻧﻔﺴﻚ ﻟﻘﺮﺍﺋﺘﻬﺎﺍ"‪ .‬ﻓﺴﺮ ﺍﳌﺨﺪﻭﻉ ﻭﺯﻋﻢ ﺃﻧﻪ ﻗﺪ ﻋﻠﻢ ﺑﺎﻃﻦ ﺳﻮﺭﺓ ﺍﻟﻔﺎﲢﺔ ﻓﻬﻲ ﻣﻦ ﻋﻠـﻢ‬
‫ﺍﳊﻘﻴﻘﺔ‪ .‬ﻭﺃﺧﺪ ﱂ ﻳﻘﺮﺃ ﺳﻮﺭﺓ ﺍﻟﻔﺎﲢﺔ ﻃﻮﺍﻝ ﺣﻴﺎﺗﻪ‪ .‬ﻭﺍﺣﺘﻘﺮ ﺃﻫﻞ ﺍﻟﺸﺮﻳﻌﺔ ﻷ‪‬ﻢ ﻳﻘﺮﺃﻭ‪‬ﺎ‪.‬‬
‫ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﻫﺎﺭﻭﻥ ﺍﺑﺮﺍﻫﻴﻢ ‪249 -‬‬

‫ﺍﻟﺸﻜﻞ ﺍﻟﺘﺎﺳﻊ‬

‫ﺍﻟﺒﺎﻃﻨﻴﺔ‪ :‬ﺍﳊﻤﺪ " ﺃﻭﻝ ﻛﻠﻤﺔ ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﻔﺎﲢﺔ ﺗﺘﻜﻮﻥ ﻣﻦ ﲬﺴﺔ ﺣﺮﻭﻑ‪ .‬ﻭﻟﻜﻞ ﺣﺮﻑ ﻳﻜﺘﺐ‬
‫ﻛﻠﻤﺔ ﺍﻟﺼﺒﺢ ﻭﺍﻟﻈﻬﺮ ﻭﺍﻟﻌﺼﺮ ﻭﺍﳌﻐﺮﺏ ﻭﺍﻟﻌﺸﺎﺀ‪ .‬ﻭﻗﺎﻝ ﺍﻟﺪﺍﻋﻲ ﺍﳌﻠﻌﻮﻥ ﳌـﺎﺫﺍ ﺗـﺼﻠﻰ ﺍﻟـﺼﻠﻮﺍﺕ‬
‫ﺍﳋﻤﺴﺔ؟ ﻫﺬﺍ ﻋﻤﻞ ﺃﻫﻞ ﺍﻟﻈﺎﻫﺮ ﻻ ﻳﻬﻤﻬﻢ ﺍﻻ ﺍﻟﻘﺸﻮﺭ ﻭﺃﻣﺎ ﳓﻦ ﺃﻫﻞ ﺍﻟﺒﺎﻃﻦ ﻳﻬﻤﻨﺎ ﺍﻟﻠﺐ ﻻ ﺍﻟﻘﺸﻮﺭ‬
‫ﻓﺼﻼﺗﻨﺎ ﰱ ﻛﻠﻤﺔ " ﺍﳊﻤﺪ "‪ .‬ﻓﺎﺫﺍ ﺧﻄﺮ ﺑﺒﺎﻟﻚ ﻛﻠﻤﺔ " ﺍﳊﻤﺪ " ﻓﻬﺬﻩ ﻫﻲ ﺍﻟﺼﻠﻮﺍﺕ ﺍﳋﻤﺴﺔ‪ .‬ﻓﻔﺮﺡ‬
‫ﺍﻟﺴﺎﺫﺝ ﺍﳌﺨﺪﻭﻉ ﻭﺯﻋﻢ ﺃﻧﻪ ﻗﺪ ﻋﻠﻢ ﺑﺎﻃﻦ ﺍﻟﺼﻼﺓ ﻭﺃﻥ ﻛﻠﻤﺔ ﺍﳊﻤﺪ ﻣﻦ ﻋﻠﻢ ﺍﻟﺒﺎﻃﻦ ﻻ ﻳﻌﻠﻤـﻪ ﺍﻻ‬
‫ﺃﻫﻠﻪ‪ .‬ﻭﻣﻨﺬ ﺃﻥ ﻗﺪ ﻋﻠﻢ ﺑﺬﻟﻚ ﻓﻼ ﻳﺼﻠﻰ ﻃﻮﻝ ﺣﻴﺎﺗﻪ ﻭﺍﺫﺍ ﺻﻠﻰ ﺃﺣﻴﺎﻧﺎ ﻛﺼﻼﺓ ﺍﻟﻌﻴﺪ ﻓﻼ ﻳﺼﻠﻰ ﺍﻻ‬
‫ﺭﺋﺎﺀ ﺍﻟﻨﺎﺱ ﻟﻜﻲ ﻻ ﻳﺰﺩﺭﻳﻪ‪ .‬ﻭﻇﻦ ﺃﻥ ﺃﻫﻞ ﺍﻟﻈﺎﻫﺮ ﻳﻘﻴﻤﻮﻥ ﺍﻟﺼﻠﻮﺍﺕ ﺍﳌﻔﺮﻭﺿﺔ ﻷ‪‬ﻢ ﻣﻘﻴﺪﻭﻥ ﺑﺘﻘﺎﻟﻴﺪ‬
‫ﻭﻋﺎﺩﺍﺕ ﻣﻮﺭﻭﺛﺔ ﺑﺎﻟﻴﺔ‪.‬‬
 ‫‪ISoIT‬‬ ‫‪- 250‬‬

‫ﺍﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺍﻟﺸﻜﻞ ﺍﻟﻌﺎﺷﺮ‬

‫ﺍﻟﺒﺎﻃﻨﻴﺔ‪ :‬ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ ﻣﻜﻮﻧﺔ ﻣﻦ ﺗﺴﻌﺔ ﻋﺸﺮ ﺣﺮﻓﺎ ﻓﺰﺍﺩ ﺍﻟﺒﺎﻃﻨﻴﺔ "ﺍ" ﻗﺒﻞ ﺍﻟﺒـﺎﺀ ﰱ‬
‫ﺍﻟﺒﺴﻤﻠﺔ ﻓﺼﺎﺭ ﻋﺸﺮﻳﻦ ﺣﺮﻓﺎ‪ .‬ﻭﷲ ﻋﺸﺮﻭﻥ ﺻﻔﺔ‪ .‬ﻓﻘﺎﻝ ﺍﻟﺪﺍﻋﻲ ﺍﳌﻠﻌﻮﻥ ﻟﻠﻤﺨﺪﻭﻉ‪ :‬ﳌـﺎ ﺫﺍ ﺗﺘﻌـﺐ‬
‫ﻧﻔﺴﻚ ﰱ ﺗﻌﻠﻢ " ﷲ ﻋﺸﺮﻭﻥ ﺻﻔﺔ ﻓﺘﺤﻔﻆ ﺻﻔﺔ ﺑﻌﺪ ﺻﻔﺔ ﻭﻫﻜﺬﺍ ﻭﲢﺎﻭﻝ ﻓﻬﻢ ﻣﻌﻨﺎﻫﺎ‪ ،‬ﻫﺬﺍ ﻣـﻦ‬
‫ﻋﻤﻞ ﺃﻫﻞ ﺍﻟﻈﺎﻫﺮ ﺍﻟﺬﻱ ﻻ ﻳﻬﻤﻬﻢ ﺍﻻ ﺍﻟﻘﺸﻮﺭ‪ .‬ﻭﺍﻣﺎ ﳓﻦ ﺃﻫﻞ ﺍﻟﺒﺎﻃﻦ ﻓﻘﺪ ﻋﺮﻓﻨﺎ ﺍﻟﺒﺎﻃﻦ‪ ،‬ﻗﻞ ﺍﺑـﺴﻢ‬
‫ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ )ﺑﺰﻳﺎﺩﺓ ﺍﻷﻟﻒ ﻗﺒﻞ ﺍﻟﺒﺎﺀ( ﻓﻔﻰ " ﺍﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ " ﻗﺪ ﻋﺮﻓﺖ ﺍﻟﻌﺸﺮﻳﻦ‬
‫ﻣﻦ ﺻﻔﺎﺕ ﺍﷲ‪ .‬ﻓﻔﺮﺡ ﺍﳌﺨﺪﻭﻉ ﻭﻇﻦ ﻧﻔﺴﻪ ﻣﻦ ﺃﻋﺮﻑ ﺍﻟﻨﺎﺱ‪.‬‬
‫ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﻫﺎﺭﻭﻥ ﺍﺑﺮﺍﻫﻴﻢ ‪251 -‬‬

‫ﺍﻟﺸﻜﻞ ﺍﳊﺎﺩﻱ ﻋﺸﺮ‬

‫ﺍﻟﺒﺎﻃﻨﻴﺔ‪:‬ﺣﻮﻝ ﺣﺮﻭﻑ ﺍﻟﺒﺴﻤﻠﺔ ﺍﱃ ﺻﻮﺭﺓ )ﻛﻤﺎ ﻫﻮ ﺍﳌﺮﺳﻮﻡ( ﻓﺮﺝ ﺍﳌﺮﺃﺓ ﻭﺫﻛﺮ ﺍﻟﺮﺟﻞ‪ .‬ﻭﺍﻟﺬﻛﺮ‬
‫ﺍﻩ‬ ‫)ﺑﻜﺴﺮ ﺍﻟﺬﺍﻝ(‬
‫ﻩ‬ ‫ﺍ‬
‫ﻓﺎﻷﻟﻒ " " ﺍﺷﺎﺭﺓ ﺍﱃ ﺫﻛﺮ ﺍﻟﺮﺟﻞ )ﺑﻔﺘﺢ ﺍﻟﺬﺍﻝ( ﻭﺍﳍﺎﺀ ﳍﺎ ﺛﻘﺐ ﺍﺷﺎﺭﺓ ﺍﱃ‬ ‫ﺍﻩ‬ ‫ﻓﺤﺮﻓﺎﻥ‬
‫ﻓﺮﺝ ﺍﳌﺮﺃﺓ‪.‬‬
‫ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ‪ :‬ﺍﻟﺬﻛﺮ ﻣﻦ ﻭﺳﺎﺋﻞ ﺍﻷﺳﺎﺳﻴﺔ ﻟﻠﻮﺻﻮﻝ ﺍﱃ ﺍﷲ ﻭﺍﻟﻔﻨﺎﺀ ﰱ ﺍﷲ ﺫﻭﻗﺎ ﻭﻭﺟﺪﺍﻧﺎ‪ .‬ﻭﻗﺪ‬
‫ﻻ ﻳﻜﻔﻰ ﻣﻨﻬﺞ ﺍﻟﺬﻭﻕ ﻭﺣﺪﻩ ﻓﻠﺠﺄ ﺍﳌﺘﺼﻮﻑ ﺍﱃ ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ ﺍﳌﺮﺍﺗﺐ ﺍﻟﺴﺒﻌﺔ ﻛﻤﺎ ﺫﻛﺮ ﺫﻟـﻚ‬
‫ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﺼﻤﺪ ﺍﻟﻔﻠﻴﻤﺒﺎﱐ ﺑﺘﻔﺎﺻﻴﻠﻬﺎ ﰱ ﺑﺎﺏ ﺍﻟﺘﻮﻛﻞ ﺍﳉﺰﺀ ﺍﻟﺜﺎﻟﺚ ﻣﻦ ﻛﺘﺎﺑﻪ ﺳـﲑ ﺍﻟـﺴﺎﻟﻜﲔ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻵﺧﺮﻭﻥ ﺃﻥ ﺃﻓﻀﻞ ﺍﻟﺬﻛﺮ ﻫﻮ ﺫﻛﺮ ﺍ ﻩ‪ ،‬ﺍ ﻩ‪ ،‬ﺍ ﻩ‪ ،‬ﺍ ﻩ‪ ،‬ﺍ ﻩ‪ ،‬ﺍ ﻩ‪ ،‬ﻓﻠﻦ ﺗﻨﺎﻝ ﻟﺬﺓ ﺫﻛﺮ ﺍﷲ ﺍﻻ‬
‫ﺑﻄﺮﻳﻘﺔ ﺫﻛﺮ ﺍ ﻩ‪ ،‬ﺍ ﻩ‪ ،‬ﺍ ﻩ‪ ...،‬ﻓﻠﻬﺬﺍ ﺍﻟﺬﻛﺮ ﺣﺮﻓﺎﻥ ﺍ ﻩ ﻓﺎﻷﻟﻒ " ﺍ" ﺍﺷﺎﺭﺓ ﺍﱃ ﺫﻛﺮ ﻟﻠﺮﺟﻞ )ﺑﻔﺘﺢ‬
‫ﻩ‬
‫ﺍﻟﺬﺍﻝ( ﻭﺍﳍﺎﺀ ﳍﺎ ﺛﻘﺐ ﺍﺷﺎﺭﺓ ﺍﱃ ﻓﺮﺝ ﺍﳌﺮﺃﺓ‪ .‬ﻓﺴﺒﻴﻞ ﺍﻟﻮﺻﻮﻝ ﺍﱃ ﺍﷲ ﻻ ﺑﺪ ﻣﻦ ﺫﻭﻕ ﻟﺬﺓ ﺍﻻﺗﺼﺎﻝ‬
 ‫‪ISoIT‬‬ ‫‪- 252‬‬

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

‫ٌ‬
‫ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﻫﺎﺭﻭﻥ ﺍﺑﺮﺍﻫﻴﻢ ‪253 -‬‬

‫ﺍﻟﺸﻜﻞ ﺍﻟﺜﺎﻧﻴﺔ ﻋﺸﺮ‬

‫ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﻫﺎﺭﻭﻥ ﺍﺑﺮﺍﻫﻴﻢ‬

‫‪Fakulti Pengajian Islam‬‬
‫‪Universiti Kebangsaan Malaysia‬‬
ISoIT - 254
 ‫ﺣﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﺑﲔ ﺍﻹﺳﻼﻡ ﻭﺍﻹﻋﻼﻥ ﺍﻟﻌﺎﳌﻲ ﻭﻣﺪﻯ ﺇﻟﺰﺍﻣﻴﺘﻬﻤﺎ‬

‫ﺍﻟﺪﻛﺘﻮﺭ ﺇﺣﺴﺎﻥ ﻣﻮﺳﻰ ﺣﺴﻦ ﺍﻟﺮﺑﻴﻌﻲ‬

‫ﺇﻥ ﻣﻦ ﺃﻫﻢ ﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﱵ ﺗﻮﺍﺟﻪ ﺍﻟﺒﺸﺮﻳﺔ ﻛﻠﻬﺎ ﺍﻟﻴﻮﻡ ﻣﺴﻠﻤﲔ ﻭﻏﲑ ﻣﺴﻠﻤﲔ ﻫﻲ ﻗﻀﻴﺔ ﺣﻘـﻮﻕ‬
‫ﺍﻹﻧﺴﺎﻥ ﻭﻣﺪﻯ ﺗﻄﺒﻴﻘﻬﺎ ﻭﺍﻻﻟﺘﺰﺍﻡ ‪‬ﺎ ﺳﻮﺍﺀ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺃﻭ ﻏﲑ ﺍﳌﺴﻠﻤﲔ ؟ ﻭﻛﺜﲑﹰﺍ ﻣﺎ ﺗﺜﺎﺭ ﺍﻟﺸﺒﻬﺎﺕ‬
‫ﺣﻮﻝ ﺣﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﻹﺳﻼﻡ ﻣﻦ ﻗﺒﻞ ﺃﻋﺪﺍﺀ ﺍﻹﺳﻼﻡ ﺃﻭ ﻣﻦ ﺍﻟﺬﻳﻦ ﱂ ﻳﻄﻠﻌﻮﺍ ﻋﻠﻴـﻪ‪ ،‬ﺃﻭ ﺃ‪‬ـﻢ‬
‫ﻳﻌﺘﱪﻭﻥ ﺃﻥ ﺍﻹﺳﻼﻡ ﻫﻮ ﺗﺼﺮﻓﺎﺕ ﺑﻌﺾ ﺍﳌﺴﻠﻤﲔ ﺍﻟﺬﻳﻦ ﻳﻨﺘﻬﻜﻮﻥ ﺣﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﺳﻮﺍﺀ ﻛﺎﻥ ﻋﻠـﻰ‬
‫ﻣﺴﺘﻮﻯ ﺃﻓﺮﺍﺩ ﺃﻭ ﲨﺎﻋﺎﺕ ﻛﻤﺎ ﻳﻔﻌﻞ ﺑﻌﺾ ﻣﻦ ﳛﻜﻢ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﺃﻭ ﻣﻦ ﳚﻌﻞ ﺍﳌﺮﺃﺓ ﳎﺮﺩ ﻣﺘﺎﻉ ﺃﻭ ﻻ‬
‫ﻳﻌﻄﻴﻬﺎ ﺣﻘﻬﺎ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ? ﻓﻬﺬﺍ ﻻ ﳒﺪﻩ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻓﻘﻂ ﺑﻞ ﳒﺪ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ ﰲ ﺍﻟﻌﺎﱂ‬
‫ﺍﻵﺧﺮ ﻭﰲ ﺍﻟﻌﺎﱂ ﺍﳌﺘﺤﻀﺮ ﺑﺎﻟﺬﺍﺕ ﺍﳌﺮﺃﺓ ﻓﻴﻪ ﳎﺮﺩ ﺳﻠﻌﺔ ﺗﺒﺎﻉ ﻭﺗﺸﺘﺮﻯ ﻭﳎﺮﺩ ﺇﻋﻼﻧـﺎﺕ ﻟﻠﺘـﺮﻭﻳﺞ‬
‫ﻟﻠﺒﻀﺎﺋﻊ ﻭﺍﻟﺴﻠﻊ ؟ ﺃﻭ ﺃ‪‬ﺎ ﳎﺮﺩ ﻣﺎﻛﻨﺔ ﺗﻌﻤﻞ ﻟﻴﻞ ‪‬ﺎﺭ ﻟﺘﻌﻴﻞ ﻧﻔﺴﻬﺎ ﻭﺃﻭﻻﺩﻫﺎ ﺍﻟﺬﻳﻦ ﻻ ﻳﻌﺮﻑ ﺃﺑﻮﻫﻢ ؟‬
‫ﺃﻭ ﺃﻧﻪ ﻣﻨﻬﻤﻚ ﰲ ﻧﻔﺴﻪ ﻭﻣﻠﺬﺍﺗﻪ ﻭﻳﺘﺮﻙ ﺍﻟﻌﺐ َﺀ ﻛﻠﻪ ﻋﻠﻰ ﺍﻷﻡ ؟ ﺑﲔ ﻫﺬﺍ ﻭﺫﺍﻙ ﻻﺑﺪ ﻣﻦ ﻭﺿﻊ ﺭﺅﻳﺔ‬
‫ﻭﺍﺿﺤﺔ ﳊﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﻹﺳﻼﻡ ﻭﺫﻟﻚ ﻣﻦ ﺧﻼﻝ ﺍﻹﻋﻼﻥ ﺍﻹﺳﻼﻣﻲ ﻭﺗﻌﺎﻟﻴﻢ ﺍﻹﺳﻼﻡ ؟ ﻣﻘﺎﺭﻧﺔ‬
‫ﺑﺎﻹﻋﻼﻥ ﺍﻟﻌﺎﳌﻲ ﳊﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ؟ ﻭﺃﻳﻬﻤﺎ ﺃﻛﺜﺮ ﺇﻟﺰﺍﻣﹰﺎ ﰲ ﺍﻟﺘﻄﺒﻴﻖ ﻣﻦ ﺧﻼﻝ ﺍﻟﻀﻮﺍﺑﻂ ﺍﻟﱵ ﻳـﻀﻌﻬﺎ‬
‫ﻛﻞ ﻣﻨﻬﻤﺎ ﰲ ﺫﻟﻚ ؟ ﻭﰲ ﻫﺬﻩ ﺍﻟﻮﺭﻗﺔ ﺍﻟﺒﺤﺜﻴﺔ ﺍﳌﺘﻮﺍﺿﻌﺔ ﺳﻮﻑ ﺃﺑﲔ ﻣﺎ ﻫـﻲ ﺣﻘـﻮﻕ ﺍﻹﻧـﺴﺎﻥ‬
‫ﻭﺣﺎﺟﺎﺗﻪ‪ ،‬ﻭﻣﺎ ﻫﻮ ﺍﻹﻋﻼﻥ ﺍﻟﻌﺎﳌﻲ ﳊﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﻭﺍﻹﻋﻼﻥ ﺍﻹﺳﻼﻣﻲ ؟ ﻭﺑﻴﺎﻥ ﻣﺪﻯ ﺇﻟﺰﺍﻣﻴﺔ ﺗﻄﺒﻴﻖ‬
‫ﻛﻞ ﻣﻨﻬﻤﺎ ؟ ﻭﻫﻞ ﳚﺪ ﺍﻹﻧﺴﺎﻥ ﺣﻘﻪ ﰲ ﺍﻹﺳﻼﻡ ﺃﻡ ﻻ ؟ ﻭﻫﻞ ﻣﺎ ﻳﺮﻭﺝ ﻟﻪ ﺷﺒﻬﺎﺕ ﺣﻮﻝ ﺫﻟﻚ ﻟـﻪ‬
‫ﺃﺳﺎﺱ ﰲ ﻭﺍﻗﻊ ﺍﻹﺳﻼﻡ ؟ ﻭﻫﻞ ﺗﻌﱪ ﺗﺼﺮﻓﺎﺕ ﺑﻌﺾ ﺍﳌﺴﻠﻤﲔ ﺍﻟﱵ ﲤﺲ ﲝﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﻋﻦ ﺟﻮﻫﺮ‬
‫ﺍﻹﺳﻼﻡ ؟ ﺃﻡ ﻫﻞ ﳍﺎ ﻋﻼﻗﺔ ﺑﻪ؟ ﻣﻦ ﺧﻼﻝ ﺍﻹﺟﺎﺑﺔ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﺳﺌﻠﺔ ﻭﻏﲑﻫﺎ ﳑﺎ ﻳﺘﻌﻠﻖ ﺑﺎﳌﻮﺿـﻮﻉ‬
‫ﻓﻘﺪ ﻗﺴﻤﺖ ﺍﻟﺒﺤﺚ ﺇﱃ ﺛﻼﺛﺔ ﳏﺎﻭﺭ‪:‬‬
‫ﺍﶈﻮﺭ ﺍﻷﻭﻝ‪ :‬ﻭﻓﻴﻪ ﺑﻴﺎﻥ ﻟﺘﻌﺮﻳﻒ ﺍﳊﻖ ؟ ﻭﺍﻹﻧﺴﺎﻥ ﻭﺣﻘﻮﻗﻪ ﻭﺣﺎﺟﺎﺗﻪ ﻭﺗﻄﻮﺭ ﻣﻔﻬﻮﻡ ﺣﻘـﻮﻕ‬
‫ﺍﻹﻧﺴﺎﻥ‪.‬‬
‫ﺍﶈﻮﺭ ﺍﻟﺜﺎﱐ‪ :‬ﶈﺔ ﺗﺎﺭﳜﻴﺔ ﳊﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﻭﺍﻷﺳﺲ ﺍﻟﱵ ﺑﻨﻴﺖ ﻋﻠﻴﻬﺎ ﰲ ﺍﻹﻋﻼﻧﲔ ﺍﻹﺳـﻼﻣﻲ‬
‫ﻭﺍﻟﻌﺎﳌﻲ‪.‬‬
‫ﺍﶈﻮﺭ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺣﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﻹﻋﻼﻧﲔ ﻭﺗﺮﺗﻴﺒﻬﺎ ﻭﺍﻻﺗﻔﺎﻕ ﻭﺍﻻﺧﺘﻼﻑ ﺑﻴﻨﻬﻤﺎ‬
‫ﻫﺬﺍ ﻭﺃﺳﺄﻝ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﳚﻌﻠﻨﺎ ﻣﻦ ﺍﳌﻠﺘﺰﻣﲔ ﺑﺸﺮﻉ ﺍﷲ ﺗﻌﺎﱃ ﻭﳚﻨﺒﻨﺎ ﺍﻟﻈﻠﻢ‪ ،‬ﺇﺫ ﻳﻘﻮﻝ ﺗﻌـﺎﱃ ﰲ‬
‫ﺍﳊﺪﻳﺚ ﺍﻟﻘﺪﺳﻲ " ﻋﻦ ﺃﰊ ﺫﺭ ﻋﻦ ﺍﻟﻨﱯ )ﺹ( ﻓﻴﻤﺎ ﺭﻭﻯ ﻋﻦ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﺃﻧﻪ ﻗﺎﻝ ﻳﺎ ﻋﺒـﺎﺩﻱ‬
 ‫‪ISoIT‬‬ ‫‪- 256‬‬

‫ﺇﱐ ﺣﺮﻣﺖ ﺍﻟﻈﻠﻢ ﻋﻠﻰ ﻧﻔﺴﻲ ﻭﺟﻌﻠﺘﻪ ﺑﻴﻨﻜﻢ ﳏﺮﻣﺎ ﻓﻼ ﺗﻈﺎﳌﻮﺍ " )ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ ﺝ‪،4‬‬
‫ﺹ ‪.(1994‬‬
‫ﺍﶈﻮﺭ ﺍﻷﻭﻝ‬
‫ﺗﻌﺮﻳﻒ ﺍﳊﻖ ﻭﺍﻹﻧﺴﺎﻥ ﻭﺗﻄﻮﺭ ﻣﻔﻬﻮﻡ ﺣﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ‬
‫ﰲ ﻛﻞ ﻗﺎﻧﻮﻥ ﺃﻭ ﻧﻈﺎﻡ ﻻ ﺑﺪ ﻣﻦ ﺍﻟﻮﺿﻮﺡ ﻟﻠﻤﻔﺎﻫﻴﻢ ﻭﺍﳌﺼﻄﻠﺤﺎﺕ ﺍﻟﱵ ﺗﺴﺘﻌﻤﻞ ﻓﻴﻪ ﻟﻜﻲ ﻳﺘﻀﺢ‬
‫ﺍﳌﻘﺼﻮﺩ ﻣﻨﻪ ﻭﺍﳍﺪﻑ‪ ،‬ﻭﺣﲔ ﻧﺘﻜﻠﻢ ﻋﻦ ﺍﻹﻧﺴﺎﻥ ﻭﺣﻘﻮﻗﻪ ﻻ ﺑﺪ ﺃﻥ ﻧﺘﻌﺮﻑ ﻋﻠﻰ ﺍﻹﻧـﺴﺎﻥ ﻭﻋﻠـﻰ‬
‫ﺍﳊﻖ ﺍﻟﺬﻱ ﻟﻪ‪ ،‬ﻭﻣﺎ ﻫﻮ ﻣﻌﲎ ﺍﳌﺼﻄﻠﺤﲔ‪.‬‬
‫ﻓﻨﺠﺪ ﻋﻨﺪ ﺍﺳﺘﻌﺮﺍﺽ ﻣﻔﺎﻫﻴﻢ ﺍﻹﻋﻼﻥ ﺍﻟﻌﺎﳌﻲ ﳊﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﺃﻧـﻪ ﺍﺳـﺘﻌﻤﻞ ﺍﻟﻜـﺜﲑ ﻣـﻦ‬
‫ﺍﳌﺼﻄﻠﺤﺎﺕ ﺩﻭﻥ ﺗﻮﺿﻴﺢ ﺍﻟﻘﺼﺪ ﻣﻨﻬﺎ‪ ،‬ﻭﻣﻨﻬﺎ ﺍﳊﻖ ﻭﺍﻹﻧﺴﺎﻥ ﻭﺍﳊﻴﺜﻴﺔ ﺍﻟﺬﺍﺗﻴﺔ ﻟﻺﻧـﺴﺎﻥ ﻭﺍﻟﻌﺎﺋﻠـﺔ‬
‫ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﺍﻟﺘﺴﺎﻭﻱ ﻭﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﻮﺩﻳﺔ ﻭﺍﻟﺮﻭﺡ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﺃﻣﺜﺎﻝ ﺫﻟﻚ‪.‬‬
‫ﻯ ﻋـﻦ‬ ‫ﻭﳒﺪ ﺫﻟﻚ ﺍﻹ‪‬ﺎﻡ ﺃﻛﺜﺮ ﻭﺿﻮﺣﹰﺎ ﻋﻨﺪﻣﺎ ﻧﻼﺣﻆ ﺃﻥ ﻫﺬﺍ ﺍﻹﻋﻼﻥ ﺃﺭﻳﺪ ﻟﻪ ﺃﻥ ﻳﻄﺮﺡ ﲟﻨﺄ ﹺ‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﻌﻘﺎﺋﺪﻳﺔ‪ ،‬ﺃﻱ ﺩﻭﻥ ﲢﺪﻳﺪ ﺍﳌﻮﻗﻒ ﻣﻦ ﺍﻟﻜﻮﻥ ﻭﺍﳊﻴﺎﺓ ﻭﺍﻹﻧﺴﺎﻥ‪ ،‬ﻣﺘﺄﺛﺮﹰﺍ ﺑﺬﻟﻚ ﺍﻻﲡﺎﻩ ﺍﻟﺮﺃﲰﺎﱄ‬
‫ﺍﻟﺬﻱ ﻳﻄﺮﺡ ﺃﻓﻜﺎﺭﻩ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺑﻌﻴﺪﹰﺍ ﻋﻦ ﺍﳌﺴﺄﻟﺔ ﺍﻟﻔﻠﺴﻔﻴﺔ ﻣﺪﻋﻴﹰﺎ ﺃﻥ ﻻ ﻋﻼﻗﺔ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﰲ ﺣﲔ ﺃﻧﻨﺎ‬
‫ﻧﻌﺘﻘﺪ ﺃﻥ ﺍﻟﻌﻼﻗﺔ ﺑﻴﻨﻬﻤﺎ ﻣﻨﻄﻘﻴﺔ‪.‬‬
‫ﻭﻣﻬﻤﺎ ﻛﺎﻧﺖ ﺍﻷﻳﺪﻳﻮﻟﻮﺟﻴﺔ ﺗﺴﺘﻤﺪ ﺟﺬﻭﺭﻫﺎ ﻣﻦ ﺍﻟﻮﺍﻗﻊ‪ ،‬ﻻ ﻳﻌﺮﻑ ﺍﻹﻧﺴﺎﻥ ﻣﺎ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﺇﻻ ﺑﻌﺪ ﺃﻥ ﻳﻌﺮﻑ ﻣﺎ ﻫﻮ ﻛﺎﺋﻦ ﻭﻣﺎ ﻫﻲ ﻣﺘﻄﻠﺒﺎﺕ ﺍﳊﻴﺎﺓ ﻭﺍﻟﻮﺍﻗﻊ‪.‬‬
‫ﻭﻫﺬﺍ ﻫﻮ ﻣﻨﻬﺞ ﺍﻹﺳﻼﻡ ﺣﻴﺚ ﻳﻘﻮﻡ ﺑﺸﺮﺡ ﺍﳊﻴﺎﺓ ﻭﻭﺍﻗﻌﻬﺎ ﻭﺣﺪﻭﺩﻫﺎ ﻟﺬﻟﻚ ﺟﻌﻞ ﺍﻹﻧـﺴﺎﻥ ﰲ‬
‫ﻣﻜﺎﻧﺔ ﺳﺎﻣﻴﺔ ﻋﻠﻰ ﲨﻴﻊ ﺍﳌﺨﻠﻮﻗﺎﺕ ﻓﻘﺎﻝ ﺟﻞ ﺷﺄﻧﻪ‪َ } :‬ﻭﹶﻟ ﹶﻘ ‪‬ﺪ ﹶﻛ َﺮ ‪‬ﻣﻨَﺎ َﺑﹺﻨ ‪‬ﻲ ﺁ َﺩ َﻡ { )ﺍﻹﺳﺮﺍﺀ ‪.(70‬‬
‫ﻭﻟﻜﻲ ﻧﻌﺮﻑ ﻣﺎ ﺣﺪﺙ ﰲ ﺗﻄﻮﺭ ﻣﻔﻬﻮﻡ ﺣﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﻻ ﺑﺪ ﻣﻦ ﺍﻟﺘﻌﺮﻳﻒ ﺑﺎﳊﻖ ﻭﺍﻹﻧﺴﺎﻥ‪.‬‬
‫ﺍﳊﻖ‪ :‬ﻫﻮ ﺍﻟﺜﺒﻮﺕ ﺍﻟﺬﻱ ﻻ ﻳﻘﺒﻞ ﺍﻟﺘﻐﻴﲑ‪ ،‬ﻓﺎﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻫﻮ ﺍﳊﻖ ﻭﻻ ﳝﻜﻦ ﺗﺼﻮﺭ ﺍﻟﺘﻐـﻴﲑ‬
‫ﻓﻴﻪ ﺟﻞ ﻭﻋﻼ‪ ،‬ﻭﺍﳋﱪ ﺍﳌﻄﺎﺑﻖ ﻟﻠﻮﺍﻗﻊ ﺣﻖ ﺣﲔ ﺍﻹﺧﺒﺎﺭ ﻭﻻ ﳝﻜﻦ ﺗﺼﻮﺭ ﺍﻟﺘﻐﻴﲑ ﰲ ﺍﳊﻘﻴﻘﺔ‪ ،‬ﻭﻫـﺬﺍ‬
‫ﻣﻌﲎ ﻭﺍﻗﻌﻲ‪ ،‬ﻭﺍﺳﺘﻌﻤﻞ ﺍﳊﻖ ﰲ ﳎﺎﻝ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﺴﻠﻮﻙ ﺍﻟﻔﺮﺩﻱ ﻛﺤﻖ ﺍﳊﺮﻳﺔ ﻭﻏﲑﻫﺎ‪.‬‬
‫ﺍﻹﻧﺴﺎﻥ‪:‬‬
‫ﻻ ﳝﻜﻦ ﺃﻥ ﻧﻨﻈﺮ ﻟﻺﻧﺴﺎﻥ ﻛﻤﻮﺟﻮﺩ ﻣﺎﺩﻱ ﲝﺖ ﺗﺼﻮﻧﻪ ﺍﻟﻄﺒﻴﻌﺔ ﻭﺗﺸﻜﻠﻪ ﺍﻟﺒﻴﺌﺔ ﺍﻻﺟﺘﻤﺎﻋﻴـﺔ‬
‫ﻛﻤﺎ ﻋﺮﻓﻪ ﺑﻌﺾ ﺍﳌﺎﺩﻳﲔ ﻣﺜﻞ ﻓﺮﻭﻳﻦ ﻭﻣﺎﺭﻛﺲ ﻭﻏﲑﻫﻢ‪ ،‬ﺣﻴﺚ ﻳﺼﻮﺭﻭﻥ ﺍﻹﻧﺴﺎﻥ ﻛﺄﻧﻪ ﻣﻦ ﺟﺎﻧﺐ‬
‫ﻭﺍﺣﺪ ﺃﻭ ﻣﺎﺩﻱ ﻓﻘﻂ‪.‬‬
‫ﻭﻣﺜﻞ ﺫﻟﻚ ﻻ ﳝﻜﻦ ﺍﻟﻜﻼﻡ ﻋﻦ ﺣﻘﻮﻗﻪ‪ ،‬ﻓﻬﻞ ﳚﻮﺯ ﺍﻟﻜﻼﻡ ﻋﻦ ﺣﻘﻮﻕ ﺍﳌﺎﺩﺓ ﻛﺎﳊﺪﻳﺪ ﻭﺍﳌـﺎﺀ‬
‫ﻭﺍﻟﺘﺮﺍﺏ ﻭﻏﲑﻫﺎ ؟‬
‫ﺃﻣﺎ ﺍﻹﺳﻼﻡ ﻓﻬﻮ ﻳﻌﺮﻑ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﺑﺄﻧﻪ ﻣﻮﺟﻮﺩ ﻣﺘﻤﻴﺰ ﻋﻦ ﻏﲑﻩ ﻣﻦ ﺍﳋﻠﻖ ﻣﺘﻜﺎﻣﻞ ﻣﻦ ﺍﻟـﺮﻭﺡ‬
‫ﻭﺍﳉﺴﺪ ﻭﻳﺘﻤﺘﻊ ﲟﺨﺰﻭﻥ ﺧﺎﺹ ﻣﻦ ﺩﻭﺍﻓﻊ ﺫﺍﺗﻴﺔ ﻭﺇﺩﺭﺍﻛﺎﺕ ﰲ ﺍﻟﻌﻘﻞ ﻭﻫﻮ ﻣﺎ ﳝﻜﻦ ﺍﳊﺪﻳﺚ ﻋﻦ ﺃﻥ‬
‫ﻟﻪ ﺣﻘﻮﻗﹰﺎ ﺛﺎﺑﺘﺔ ﻻ ﳝﻜﻦ ﺍﻟﺘﻔﺮﻳﻂ ‪‬ﺎ ﺃﻭ ﺳﻠﺒﻪ ﺇﻳﺎﻫﺎ‪.‬‬
‫ﺇﺣﺴﺎﻥ ﻣﻮﺳﻰ ﺣﺴﻦ ﺍﻟﺮﺑﻴﻌﻲ ‪257 -‬‬

‫ﻛﻤﺎ ﺇﻥ ﺍﻹﻧﺴﺎﻥ ﻳﺘﻤﺘﻊ ﺑﻔﻄﺮﺓ ﺇﻧﺴﺎﻧﻴﺔ ﺧﻠﻘﻪ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺇﺫﺍ ﲡﺎﻭﺯﻫﺎ ﱂ ﻳﻌـﺪ‬
‫ﺇﻧﺴﺎﻧﹰﺎ‪.‬‬
‫ﻋﻠﻴﻪ ﳝﻜﻦ ﺃﻥ ﻧﺘﺼﻮﺭ ﺃﻥ ﻟﻺﻧﺴﺎﻥ ﺣﻘﻮﻗﹰﺎ ﺗﻮﻟﺪ ﻣﻌﻪ ﻭﺗﺒﻘﻰ ﻣﻌﻪ ﻭﺃﻱ ﺍﺳﺘﺨﻔﺎﻑ ‪‬ﺎ ﻳﻌﺪ ﳑﺎﺭﺳﺔ‬
‫ﻻ ﺇﻧﺴﺎﻧﻴﺔ‪.‬‬
‫ﻭﻣﻦ ﺧﻼﻝ ﺗﺼﻮﺭ ﺍﻹﺳﻼﻡ ﳊﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﳒﺪ ﺃﻧﻪ ﳛﺘﺎﺝ ﺇﱃ ﺣﺎﺟﺎﺕ ﻳﻜﻤﻞ ﻣﺴﲑﺗﻪ ‪‬ـﺎ ﰲ‬
‫ﺍﳊﻴﺎﺓ ﳝﻜﻦ ﺗﻠﺨﻴﺼﻬﺎ ﺑﺎﻵﰐ‪:‬‬
‫‪ .1‬ﺍﳊﺎﺟﺎﺕ ﺍﳌﺎﺩﻳﺔ‪ :‬ﻭﺗﺸﻤﻞ ﺍﻻﺣﺘﻴﺎﺟﺎﺕ ﺍﻟﻄﺒﻴﻌﻴﺔ ﻟﻠﺒﺸﺮ ﻣﻦ ﺍﻟﻐﺬﺍﺀ ﻭﺍﻟﻠﺒﺎﺱ ﻭﺍﻷﻣﻦ ﻭﺍﳌﺴﻜﻦ‬
‫ﻭﻛﻞ ﻣﺎ ﻳﺒﻘﻴﻪ ﺣﻴﹰﺎ ﻧﺸﻴﻄﹰﺎ ﰲ ﺍ‪‬ﺘﻤﻊ‪ ،‬ﻛﻤﺎ ﺗﺸﻤﻞ ﺍﳊﺎﺟﺎﺕ ﺍﳌﺎﺩﻳﺔ ﺍﳊﺎﺟﺎﺕ ﺍﳉﻨـﺴﻴﺔ ﻭﺍﻟﺘﻨﺎﺳـﻠﻴﺔ‬
‫ﻼ‪.‬‬ ‫ﻭﺭﻋﺎﻳﺔ ﺍﻷﻣﻮﻣﺔ ﻭﺍﻟﻄﻔﻮﻟﺔ ﻭﻏﲑﻫﺎ ﳑﺎ ﻳﺒﻘﻲ ﺍﻹﻧﺴﺎﻥ ﺣﻴﹰﺎ ﻓﺎﻋ ﹰ‬
‫‪ .2‬ﺍﳊﺎﺟﺎﺕ ﺍﳌﻌﻨﻮﻳﺔ‪ :‬ﻭﺗﺘﻀﻤﻦ ﺍﳊﺎﺟﺔ ﺇﱃ ﺍﳊﺮﻳﺔ ﺍﻟﻔﻜﺮﻳﺔ ﻭﺍﻟﺘﻨﻤﻴﺔ ﺍﻟﻌﻘﻠﻴﺔ ﻭﺍﻟﺘﺄﻣﻞ ﰲ ﺍﻟﻜـﻮﻥ‬
‫ﻭﺗﻨﻤﻴﺔ ﺍﳊﺲ ﺍﳌﻌﺮﰲ ﰲ ﺗﺼﻮﺭ ﺍﻷﺷﻴﺎﺀ ﻭﻫﻲ ﻣﻦ ﺍﳊﺎﺟﺎﺕ ﺍﻷﺻﻠﻴﺔ ﺍﻟﱵ ﻻ ﳝﻜﻦ ﺇﻧﻜﺎﺭﻫﺎ‪.‬‬
‫‪ .3‬ﺍﳊﺎﺟﺎﺕ ﺍﻷﺧﻼﻗﻴﺔ‪ :‬ﻭﻫﻲ ﻣﻴﻮﻝ ﻃﺒﻴﻌﻴﺔ ﰲ ﺍﻹﻧﺴﺎﻥ ﻭﻭﺟﻮﺩﻩ‪ ،‬ﻓﺎﳊﺎﺟﺔ ﺇﱃ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻮﺍﻗﻌﻴﺔ‬
‫ﻭﺗﻨﻤﻴﺔ ﺍﳊﺲ ﺍﻷﺧﻼﻗﻲ ﻭﺍﳉﻤﺎﱄ ﻭﻛﻞ ﻣﺎ ﻳﻨﺴﺠﻢ ﻭﻓﻄﺮﺓ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺼﺎﻓﻴﺔ‪ ،‬ﻭﺗﻮﻓﲑ ﺟـﻮ ﺍﻟﺮﲪـﺔ‬
‫ﻭﺍﻟﻌﻄﻒ ﻭﻛﻞ ﻣﺎ ﻫﻮ ﺇﻧﺴﺎﱐ ﺣﺎﺟﺔ ﻓﻄﺮﻳﺔ ﺃﺻﻴﻠﺔ‪،‬ﻭﺗﻠﺒﻴﺔ ﻫﺬﻩ ﺍﳊﺎﺟﺎﺕ ﺗﺪﻋﻮ ﺇﱃ ﺍﻟﺘﺪﻳﻦ ﲡﺎﻩ ﺍﳋﺎﻟﻖ‬
‫ﺟﻞ ﻭﻋﻼ ﻭﺍﳋﻮﻑ ﻣﻨﻪ‪.‬‬
‫‪ .4‬ﺍﳊﺎﺟﺎﺕ ﺍﻟﺘﺸﺮﻳﻌﻴﺔ‪ :‬ﻭﺗﻌﲏ‪ :‬ﺣﺎﺟﺔ ﺍﻹﻧﺴﺎﻥ ﻟﺒﻨﺎﺀ ﺍ‪‬ﺘﻤﻊ ﻭﻣﺎ ﻳﺘﻄﻠﺒﻪ ﻫﺬﺍ ﺍﻟﺒﻨﺎﺀ ﻣﻦ ﺗﺸﺮﻳﻊ‬
‫ﻋﻤﻠﻲ ﻳﻀﻤﻦ ﲢﻘﻴﻖ ﺍﻟﺴﻌﺎﺩﺓ ﻟﻠﺒﺸﺮ ﻭﺑﺄﻓﻀﻞ ﺍﻟﺴﺒﻞ‪.‬‬
‫ﻫﺬﻩ ﺍﳊﺎﺟﺎﺕ ﻧﻈﻤﻬﺎ ﺍﻹﺳﻼﻡ ﻭﻛﻔﻠﻬﺎ ﺑﺸﻜﻞ ﻛﺎﻣﻞ ﻭﺑﻴﻨﻬﺎ ﻭﱂ ﻳﺘﺮﻙ ﻓﻴﻬﺎ ﻧﻘﺺ ﻛﻤﺎ ﰲ‬
‫ﺍﻟﺘﺸﺮﻳﻌﺎﺕ ﺍﻟﻮﺿﻌﻴﺔ‪.‬‬
‫ﺍﶈﻮﺭ ﺍﻟﺜﺎﱐ‬
‫ﶈﺔ ﺗﺎﺭﳜﻴﺔ ﻋﻦ ﺣﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ‬
‫ﻭﺍﻷﺳﺲ ﺍﻟﱵ ﺑﻨﻴﺖ ﻋﻠﻴﻬﺎ ﰲ ﺍﻹﻋﻼﻧﲔ ﺍﻹﺳﻼﻣﻲ ﻭﺍﻟﻌﺎﳌﻲ‬
‫ﺃﻭ ﹰﻻ‪ :‬ﶈﺔ ﺗﺎﺭﳜﻴﺔ ﻋﻦ ﺣﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ‬
‫ﻋ‪‬ﺒ ‪‬ﺮ ﻣﺆﺭﺧﻮ ﺍﳊﻘﻮﻕ ﻭﺗﻄﻮﺭﻫﺎ ﺍﳌﺮﺣﻠﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺑﺰﻣﻦ ﺑﻌﻴﺪ ﺣﱴ ﺑﻠﻐﻮﺍ ﺍﻟﻘﺮﻥ ﺍﻟﺜـﺎﻣﻦ ﻋـﺸﺮ‬
‫ﺣﻴﺚ ﺻﺪﺭ ﺍﻹﻋﻼﻥ ﺍﻟﻔﺮﻧﺴﻲ ﳊﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ‪/28‬ﺁﺏ ‪1789/‬ﻡ ﻭﺍﻋﺘﱪﻭﺍ ﺃﻥ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﺍﻟـﱵ‬
‫ﺑﺪﺃﺕ ﻣﻌﻬﺎ ﺣﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﻭﺑﻨﻴﺖ ﻣﺘﻐﺎﻓﻠﲔ ﻋﻦ ﺃﻥ ﺍﻹﺳﻼﻡ ﻗﺪﻡ ﺃﻋﻈﻢ ﻭﺃﺭﻭﻉ ﻻﺋﺤـﺔ ﻣﻔـﺼﻠﺔ‬
‫ﳊﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺧﻼﻝ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﺍﻟﺸﺮﻳﻔﺔ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﺸﻜﻞ ﺇﱃ ﻳﻮﻣﻨـﺎ ﻫـﺬﺍ‬
‫ﺃﺳﺎﺳﹰﺎ ﻗﺎﻧﻮﻧﻴﹰﺎ ﻟﻜﻞ ﺍﳌﻤﺎﺭﺳﺎﺕ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻋﻨﺪ ﺍﳌﺴﻠﻤﲔ ﻋﱪ ﺍﻟﺘﺎﺭﻳﺦ‪ ،‬ﺣﻴﺚ ﺗﻌﱪ ﻋﻦ ﺫﻟﻚ ﺍﻵﻳـﺎﺕ‬
‫ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﱵ ﺗﻌﺘﱪ ﻗﺎﻧﻮﻧﹰﺎ ﺗﺎﺭﳜﻴﹰﺎ ﳊﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺜﺎﺑﺘﺔ‪.‬‬
‫ﻭﻣﻨﻬﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﺱ ﹺﺇﻧ‪‬ﺎ ‪‬ﺧﹶﻠ ﹾﻘﻨ‪‬ﺎ ﹸﻛ ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ﹶﺫ ﹶﻛ ﹴﺮ ‪‬ﻭﺃﹸﻧﺜﹶﻰ ‪‬ﻭ ‪‬ﺟ ‪‬ﻌ ﹾﻠﻨ‪‬ﺎ ﹸﻛ ‪‬ﻢ ‪‬ﺷﻌ‪‬ﻮﺑ‪‬ﺎ ‪‬ﻭﹶﻗﺒ‪‬ﺎ‪‬ﺋ ﹶﻞ ‪‬ﻟ‪‬ﺘﻌ‪‬ﺎ ‪‬ﺭﻓﹸﻮﺍ‬
‫ﹺﺇﻥﱠ ﹶﺃ ﹾﻛ ‪‬ﺮ ‪‬ﻣﻜﹸ ‪‬ﻢ ‪‬ﻋ‪‬ﻨ ‪‬ﺪ ﺍﻟﻠﱠ ‪‬ﻪ ﹶﺃ‪‬ﺗﻘﹶﺎ ﹸﻛ ‪‬ﻢ ﹺﺇﻥﱠ ﺍﻟﻠﱠ ‪‬ﻪ ‪‬ﻋﻠ‪‬ﻴ ‪‬ﻢ ‪‬ﺧﹺﺒ ‪‬ﲑ { )ﺍﳊﺠﺮﺍﺕ‪.(13/‬‬
 ‫‪ISoIT‬‬ ‫‪- 258‬‬

‫ﺕ‬‫ﺤ ﹺﺮ ‪‬ﻭ ‪‬ﺭ ‪‬ﺯ ﹾﻗﻨ‪‬ـﺎﻫ‪ ‬ﻢ ﻣ‪‬ـ ‪‬ﻦ ﺍﻟﻄﱠ‪‬ﻴﺒ‪‬ـﺎ ‪‬‬ ‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ } :‬ﻭﹶﻟ ﹶﻘ ‪‬ﺪ ﹶﻛ ‪‬ﺮ ‪‬ﻣﻨ‪‬ﺎ ‪‬ﺑﻨﹺﻲ ﺁ ‪‬ﺩ ‪‬ﻡ ‪‬ﻭ ‪‬ﺣ ‪‬ﻤ ﹾﻠﻨ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ﻓ‪‬ﻲ ﺍﹾﻟ‪‬ﺒ ‪‬ﺮ ﻭ‪‬ﺍﹾﻟ‪‬ﺒ ‪‬‬
‫ﻼ { )ﺍﻹﺳﺮﺍﺀ‪.(70/‬‬ ‫ﻀ ﹾﻠﻨ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ‪‬ﻋﻠﹶﻰ ﹶﻛ‪‬ﺜ ﹴﲑ ‪‬ﻣ ‪‬ﻤ ‪‬ﻦ ‪‬ﺧﹶﻠ ﹾﻘﻨ‪‬ﺎ ‪‬ﺗ ﹾﻔﻀ‪‬ﻴ ﹰ‬ ‫‪‬ﻭﹶﻓ ‪‬‬
‫ﺱ ‪‬ﺟﻤ‪‬ﻴﻌ‪‬ﺎ ‪‬ﻭﻣ‪‬ـ ‪‬ﻦ‬‫ﺽ ﹶﻓ ﹶﻜﹶﺄ‪‬ﻧﻤ‪‬ﺎ ﹶﻗ‪‬ﺘ ﹶﻞ ﺍﻟﻨ‪‬ﺎ ‪‬‬‫ﺲ ﹶﺃ ‪‬ﻭ ﹶﻓﺴ‪‬ﺎ ‪‬ﺩ ﻓ‪‬ﻲ ﺍ َﻷ ‪‬ﺭ ﹺ‬ ‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ } :‬ﻣ ‪‬ﻦ ﹶﻗ‪‬ﺘ ﹶﻞ ‪‬ﻧ ﹾﻔﺴ‪‬ﺎ ﹺﺑ ‪‬ﻐ‪‬ﻴ ﹺﺮ ‪‬ﻧ ﹾﻔ ﹴ‬
‫ﺱ ‪‬ﺟﻤ‪‬ﻴﻌ‪‬ﺎ { )ﺍﳌﺎﺋﺪﺓ‪.(32/‬‬ ‫ﹶﺃ ‪‬ﺣﻴ‪‬ﺎﻫ‪‬ﺎ ﹶﻓ ﹶﻜﹶﺄ‪‬ﻧﻤ‪‬ﺎ ﹶﺃ ‪‬ﺣﻴ‪‬ﺎ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ } :‬ﻭ ﹶﻻ ‪‬ﺗ ﹾﺄ ﹸﻛﻠﹸﻮﺍ ﹶﺃ ‪‬ﻣﻮ‪‬ﺍﹶﻟ ﹸﻜ ‪‬ﻢ ‪‬ﺑ‪‬ﻴ‪‬ﻨ ﹸﻜ ‪‬ﻢ ﺑﹺﺎﹾﻟﺒ‪‬ﺎ ‪‬ﻃ ﹺﻞ ‪‬ﻭﺗ‪ ‬ﺪﻟﹸﻮﺍ ﹺﺑﻬ‪‬ﺎ ﹺﺇﻟﹶﻰ ﺍﹾﻟ ‪‬‬
‫ﺤﻜﱠﺎ ﹺﻡ ‪‬ﻟ‪‬ﺘ ﹾﺄﻛﹸﻠﹸﻮﺍ ﹶﻓﺮﹺﻳﻘﹰﺎ ﻣ‪‬ـ ‪‬ﻦ‬
‫ﺱ ﺑﹺﺎ ِﻹﹾﺛ ﹺﻢ ‪‬ﻭﹶﺃ‪‬ﻧ‪‬ﺘ ‪‬ﻢ ‪‬ﺗ ‪‬ﻌﹶﻠﻤ‪‬ﻮ ﹶﻥ { )ﺍﻟﺒﻘﺮﺓ‪.(188/‬‬ ‫ﹶﺃ ‪‬ﻣﻮ‪‬ﺍ ﹺﻝ ﺍﻟﻨ‪‬ﺎ ﹺ‬
‫ﻭﻛﺜﲑ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﳝﺔ ﺍﻟﱵ ﺗﻘﺮ ﺣﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﻭﲢﻔﻈﻬﺎ‪.‬‬
‫ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ ﺍﻟﺸﺮﻳﻔﺔ ﺍﻟﱵ ﻭﺭﺩﺗﻨﺎ ﻋﻦ ﺍﻟﻨﱯ)ﺹ( ﺍﻟﱵ ﺗﺮﻛﺖ ﺃﺛـﺮﹰﺍ ﻛـﺒﲑﹰﺍ ﰲ ﺍﻟﻔﻜـﺮ‬
‫ﺍﻹﺳﻼﻣﻲ ﻭﺭﲰﺖ ﺻﻮﺭﹰﺍ ﺭﺍﺋﻌﺔ ﳊﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﻭﻣﻨﻬﺎ ﻗﻮﻟﻪ )ﺹ(‪) :‬ﻛﻞ ﺍﳌﺴﻠﻢ ﻋﻠﻰ ﺍﳌﺴﻠﻢ ﺣﺮﺍﻡ‬
‫ﻋﺮﺿﻪ ﻭﻣﺎﻟﻪ ﻭﺩﻣﻪ( )ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﺍﻟﺴﻨﻦ‪ ،‬ﺝ‪ 4‬ﺹ ‪.(325‬‬
‫ﻭﻗﻮﻟﻪ )ﺹ(‪) :‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﺃﻻ ﺇﻥ ﺭﺑﻜﻢ ﻭﺍﺣﺪ ﻭﺇﻥ ﺃﺑﺎﻛﻢ ﻭﺍﺣﺪ ﺇﻻ ﻻ ﻓﻀﻞ ﻟﻌﺮﰊ ﻋﻠـﻰ‬
‫ﺃﻋﺠﻤﻲ ﻭﻻ ﻟﻌﺠﻤﻲ ﻋﻠﻰ ﻋﺮﰊ ﻭﻻ ﻷﲪﺮ ﻋﻠﻰ ﺃﺳﻮﺩ ﻭﻻ ﺃﺳـﻮﺩ ﻋﻠـﻰ ﺃﲪـﺮ ﺇﻻ ﺑـﺎﻟﺘﻘﻮﻯ(‬
‫)ﺍﻹﻣﺎﻡ ﺃﲪﺪ‪ ،‬ﺍﳌﺴﻨﺪ‪ ،‬ﺝ‪ ،5‬ﺹ ‪.(411‬‬
‫ﻭﻭﺻﺎﻳﺎﻩ )ﺹ( ﺑﺎﳌﺮﺃﺓ ﺑﻘﻮﻟﻪ‪) :‬ﺃﻻ ﻭﺍﺳﺘﻮﺻﻮﺍ ﺑﺎﻟﻨﺴﺎﺀ ﺧﲑﺍ ﻓﺈﳕﺎ ﻫـﻦ ﻋـﻮﺍﻥ ﻋﻨـﺪﻛﻢ(‬
‫)ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﺍﻟﺴﻨﻦ‪ ،‬ﺝ‪ ،3‬ﺹ ‪ (467‬ﻭﻳﻜﺮﺭ ﻫﺬﻩ ﺍﻟﻮﺻﻴﺔ ﰲ ﺃﺣﺎﺩﻳﺚ ﻛﺜﲑﺓ ﳝﻜﻦ ﺍﻟﺮﺟﻮﻉ ﺇﻟﻴﻬﺎ ﰲ‬
‫ﻛﻞ ﻛﺘﺐ ﺍﳊﺪﻳﺚ‪.‬‬
‫ﻭﻗﻮﻟﻪ )ﺹ(‪) :‬ﺇﻥ ﻟﺮﺑﻚ ﻋﻠﻴﻚ ﺣﻘﺎ ﻭﻟﻨﻔﺴﻚ ﻋﻠﻴﻚ ﺣﻘﺎ ﻭﻷﻫﻠﻚ ﻋﻠﻴﻚ ﺣﻘﺎ ﻓﺄﻋﻂ ﻛﻞ ﺫﻱ‬
‫ﺣﻖ ﺣﻘﻪ( )ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺝ ‪ ،5‬ﺹ‪.(2273‬‬
‫ﻭﺇﺫﺍ ﺃﺭﺩﻧﺎ ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﻛﻞ ﻫﺬﻩ ﺍﳊﻘﻮﻕ ﻭﺍﻟﻘﻮﺍﻋﺪ ﻭﺍﻷﺳﺲ ﺍﻟﱵ ﻭﺿﻌﻬﺎ ﺍﻹﺳﻼﻡ ﰲ ﺣﻘـﻮﻕ‬
‫ﺍﻹﻧﺴﺎﻥ ﳒﺪ ﺃﻧﻪ ﺳﺒﻖ ﺇﻋﻼﻥ ﺣﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻔﺮﻧﺴﻲ ﻭﻏﲑﻩ ﺑﺜﻼﺛﺔ ﻋﺸﺮ ﻗﺮﻧﺎﹰ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻻ ﳝﻜـﻦ‬
‫ﻟﻌﺎﻗﻞ ﺃﻥ ﻳﺘﺠﺎﻫﻠﻪ‪.‬‬
‫ﻭﻗﺪ ﻭﺿﻊ ﺍﻹﻋﻼﻥ ﺍﻹﺳﻼﻣﻲ ﳊﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﺗﻠﻚ ﺍﻷﺳﺲ ﻭﺍﳌﺒﺎﺩﺉ ﻋﻠﻰ ﺷﻜﻞ ﻗﺎﻧﻮﻥ ﻭﻻﺋﺤﺔ‬
‫ﳊﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﻹﺳﻼﻡ ﺍﻟﺬﻱ ﻋﺮﺽ ﻋﻠﻰ ﻣﺆﲤﺮ ﺍﻟﻘﻤﺔ ﺍﻹﺳﻼﻣﻲ ﺍﻟﺜﺎﻣﻦ ﻭﻋﺮﺿﺖ ﻫﺬﻩ ﺍﻟﻼﺋﺤﺔ‬
‫ﻋﻠﻰ ﻋﺸﺮﺓ ﻣﺆﲤﺮﺍﺕ ﻟﻮﺯﺭﺍﺀ ﺧﺎﺭﺟﻴﺔ ﺍﻟﺪﻭﻝ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺛﻼﺛﺔ ﻣﺆﲤﺮﺍﺕ ﻗﻤﺔ ﻭﳎﻤﻮﻋﺔ ﻣﻦ ﺟﻠﺴﺎﺕ‬
‫ﺍﳋﱪﺍﺀ ﺣﱴ ﺃﻗﺮﺕ ﺑﺼﻴﻐﺘﻬﺎ ﺍﻟﻨﻬﺎﺋﻴﺔ ﻭﺍﻟﱵ ﺳﺄﺑﻴﻨﻬﺎ ﰲ ﺍﶈﻮﺭ ﺍﻟﺘﺎﱄ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬
‫ﺛﺎﻧﻴﹰﺎ‪ :‬ﺍﳌﺒﺎﺩﺉ ﻭﺍﻷﺳﺲ ﺍﻟﱵ ﺑ‪‬ﻨﻴﺖ ﻋﻠﻴﻬﺎ ﺣﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﻹﺳﻼﻡ ﻭﺍﻹﻋﻼﻥ ﺍﻟﻌﺎﳌﻲ‬
‫ﻋﻠﻰ ﺿﻮﺀ ﻣﺮﺍﺟﻌﺘﻨﺎ ﻟﻺﻋﻼﻧﲔ‪ ،‬ﳚﺐ ﺃﻥ ﻧﺆﻛﹼﺪ ﻣﻦ ﺟﺪﻳﺪ ﻋﻠﻰ ﺃﻥ ﺍﻹﻋﻼﻥ ﺍﻟﻌﺎﳌﻲ‪ ،‬ﱂ ﻳـﺮﺑﻂ‬
‫ﻣﻄﻠﻘﹰﺎ ﺑﲔ ﺍﳌﺴﺄﻟﺘﲔ ﺍﻟﻮﺍﻗﻌ‪‬ﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴ‪‬ﺔ‪ ،‬ﰲ ﺣﲔ ﺃﻛﹼﺪ ﺍﻹﻋﻼﻥ ﺍﻹﺳﻼﻣﻲ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺮﺑﻂ ﲤﺎﻣـﺎﹰ‪،‬‬
‫ﻭﻟﺬﻟﻚ ﻛﺎﻥ ﻣﻨﻄﻘ‪‬ﻴﹰﺎ ﻣﻊ ﺫﺍﺗﻪ ﻭﺫﺍﺕ ﺍﳊﻘﻮﻕ ﺍﳌﻘﺮ‪‬ﺭﺓ‪.‬‬
‫ﺃﻭ ﹰﻻ‪ :‬ﺍﻷﺳﺲ ﺍﻟﱵ ﺑﲏ ﻋﻠﻴﻬﺎ ﺍﻹﻋﻼﻥ ﺍﻟﻌﺎﳌﻲ‪:‬‬
‫‪ 1‬ـ ﺿﺮﻭﺭﺓ ﻣﻌﺮﻓﺔ ﺍﳊﻴﺜﻴ‪‬ﺔ ﺍﻟﺬﺍﺗﻴ‪‬ﺔ ﻟﻺﻧﺴﺎﻥ ﻟﺘﺤﻘﻴﻖ ﺍﳊﺮﻳ‪‬ﺔ ﻭﺍﻟﻌﺪﺍﻟﺔ ﻭﺍﻟﺴﻼﻡ‪.‬‬
‫ﺇﺣﺴﺎﻥ ﻣﻮﺳﻰ ﺣﺴﻦ ﺍﻟﺮﺑﻴﻌﻲ ‪259 -‬‬

‫‪ 2‬ـ ﻭﻗﻮﻉ ﺍﻷﻋﻤﺎﻝ ﺍﻟﻮﺣﺸﻴ‪‬ﺔ ﻧﺘﻴﺠﺔ ﻋﺪﻡ ﺍﻻﻋﺘﺮﺍﻑ ﺑﺎﳊﻘﻮﻕ ﺍﻹﻧﺴﺎﻧﻴﺔ‪.‬‬

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

‫ﻋﻨﺪﻣﺎ ﻧﺪﺭﺱ ﺍﳌﻘﺪ‪‬ﻣﺔ ﻓﻴﻪ‪ ،‬ﳒﺪﻫﺎ ﻣﺘﻘﺪ‪‬ﻣﺔ ﺟﺪﹰﺍ ﻭﻣﻨﻄﻘﻴ‪‬ﺔ ﺟ ‪‬ﺪﹰﺍ ﰲ ﳎﺎﻝ ﺍﻟﺮﺑﻂ ﺑـﲔ ﺍﳌـﺴﺄﻟﺘﲔ‬
‫ﺍﻟﻮﺍﻗﻌﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻟﺬﻟﻚ ﳝﻜﻨﻨﺎ ﺃﻥ ﻧﺴﺘﻔﻴﺪ ﻣﻨﻬﺎ ﺑﺴﻬﻮﻟﺔ ﰲ ﻛ ﹼﻞ ﺍﳊﻘﻮﻕ ﺍﳌﺬﻛﻮﺭﺓ ﰲ ﺍﻹﻋـﻼﻥ‬
‫ﻭﻫﺬﻩ ﺍﻷﺳﺲ ﻛﻤﺎ ﻳﻠﻲ‪:‬‬
‫ﺍﻷﺳﺎﺱ ﺍﻷﻭﻝ‪:‬ﻫﻮ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻭﺻﻔﺎﺗﻪ ﺍﻟﻜﻤﺎﻟﻴ‪‬ﺔ‪،‬ﻭﺇﻧﻪ )ﺧﻠﻖ ﻛﻞ ﺷﻲﺀ‪ ،‬ﻭﻭﻫﺐ ﺍﻟـﻨﻌﻢ‬
‫ﻛﻠﹼﻬﺎ‪ ،‬ﻭﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ ﰲ ﺃﺣﺴﻦ ﺗﻘﻮﱘ‪ ،‬ﻭﻣﻨﺢ ﺍﻹﻧﺴﺎﻥ ﺍﳋﻼﻓﺔ ﰲ ﺍﻷﺭﺽ‪ ،‬ﻭﺃﻭﻛﻞ ﻟـﻪ ﻋﻤﺎﺭ‪‬ـﺎ‪،‬‬
‫ﻭﺿﻊ ﺃﻣﺎﻧﺔ ﺍﻟﺘ‪‬ﻜﺎﻟﻴﻒ ﻋﻠﻰ ﻋﺎﺗﻘﻪ‪،‬ﻭﺳﺨﺮ ﺍﻟﻜﻮﻥ ﻟﻪ‪ ،‬ﻛﻠﻬﺎ ﺗﺼﻮ‪‬ﺭﺍﺕ ﺗﺸﻜﹼﻞ ﺃﺳﺴﹰﺎ ﻟﻺﳝـﺎﻥ ﲝـﻖ‬
‫ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﳊﻴﺎﺓ‪ ،‬ﻭﺍﻟﻜﺮﺍﻣﺔ‪.‬‬
‫ﺍﻷﺳﺎﺱ ﺍﻟﺜﺎﱐ‪:‬ﻫﻮ ﺍﻟﺘﺼﺪﻳﻖ ﺑﺎﻹﺳﻼﻡ ﺍﳍﺎﺩﻱ‪ ،‬ﻟﻜﻮﻧﻪ ﺩﻳﻦ ﺍﳊﻖ‪ ،‬ﻭﺩﻳﻦ ﺍﻟﺮ‪‬ﲪﺔ ﻟﻠﻌﺎﳌﲔ‪ ،‬ﻭﺩﻳـﻦ‬
‫ﺍﻟﺘﺤﺮﻳﺮ ﻟﻠﻤﺴﺘﻌﺒﺪﻳﻦ‪ ،‬ﻭﺍﻟﺘﺤﻄﻴﻢ ﻟﻠﻄﻮﺍﻏﻴﺖ‪ ،‬ﺩﻳﻦ ﺍﳌﺴﺎﻭﺍﺓ ﺇ ﹼﻻ ﺑـﺎﻟﺘ‪‬ﻘﻮﻯ‪ ،‬ﺩﻳـﻦ ﺇﻟﻐـﺎﺀ ﺍﻟﻔـﻮﺍﺭﻕ‬
‫ﻭﺍﻟﻜﺮﺍﻫﻴ‪‬ﺔ ﺑﲔ ﺍﻟﻨﺎﺱ ﺍﻟﺬﻳﻦ ﺧﻠﻘﻬﻢ ﺍﻟﻠﹼﻪ ﻣﻦ ﻧﻔﺲ ﻭﺍﺣﺪﺓ‪.‬ﻭﻣﻦ ﻫﺬﻩ ﺍﻷﺳﺲ ﳝﻜﻦ ﺃﻥ ﻧﺴﺘﻨﺒﻂ ﺃﻫـﻢ‬
‫ﺍﳊﻘﻮﻕ ﺍﻟﻔﺮﺩﻳ‪‬ﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴ‪‬ﺔ‪ :‬ﺍﻟﱵ ﻫﻲ ﺣﻖ ﻃﻠﺐ ﺍﻟﺘ‪‬ﻌﺎﻭﻥ ﻭﺍﻟﺮ‪‬ﲪﺔ‪ ،‬ﻭﺣﻖ ﺍﳊﺮﻳ‪‬ﺔ‪ ،‬ﻭﺣﻖ ﺍﳌﻘﺎﺭﻋـﺔ‬
‫ﻟﻠﻈﻠﻢ‪ ،‬ﻭﺣ ‪‬ﻖ ﺍﳌﺴﺎﻭﺍﺓ(‪.‬‬
‫ﺍﻷﺳﺎﺱ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻋﻘﻴﺪﺓ ﺍﻟﺘﻮﺣﻴﺪ ﺍﳋﺎﻟﺺ‪ :‬ﻭﺍﻟﻌﺒﺎﺩﺓ ﻟﻠﹼﻪ ﻭﺣﺪﻩ ﻭﺍﻟﺘﺤﺮ‪‬ﺭ ﳑﻦ ﺳﻮﺍﻩ‪ ،‬ﳑﺎ ﻳﺴﺘﺪﻋﻲ‬
‫ﺍﳊﺮﻳ‪‬ﺔ ﺍﳌﺴﺆﻭﻟﺔ ﻭﺍﻟﻜﺮﺍﻣﺔ‪.‬‬
‫ﺍﻷﺳﺎﺱ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺗﺸﺮﻳﻌﺎﺕ ﺍﻹﺳﻼﻡ ﰲ ﺍﶈﺎﻓﻈﺔ ﻋﻠﻰ ﺍﻟﺪ‪‬ﻳﻦ ﻭﺍﻟﻨﻔﺲ ﻭﺍﻟﻌﻘﻞ ﻭﺍﻟﻌـﺮﺽ ﻭﺍﳌـﺎﻝ‬
‫ﻭﺍﻟﻨﺴﻞ‪ ،‬ﻭﻣﻼﺣﻈﺔ ﺧﺼﺎﺋﺼﻬﺎ ﺍﻟﻌﺎﻣ‪‬ﺔ ﻣﻦ ﺍﻟﺸﻤﻮﻝ ﻭﺍﻟﻮﺳﻄﻴ‪‬ﺔ ﻭﺍﻟﺘ‪‬ﻌﺎﻣﻞ ﺍﻟﻮﺍﻗﻌﻲ‪ ،‬ﻭﻫﻮ ﺃﺳﺎﺱ ﺃﻳﻀﹰﺎ‬
‫‪‬ﻤﻞ ﺍﳊﻘﻮﻕ ﺍﻟﺒﺸﺮﻳﺔ‪.‬‬
‫ﻼﻣ‪‬ﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺑﺎﻋﺘﺒﺎﺭﻫﺎ ﺧﲑ ﺃﻣﺔ ﺃﻭﺭﺛﺖ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ﺣﻀﺎﺭﺓ‬ ‫ﺍﻷﺳﺎﺱ ﺍﳋﺎﻣﺲ‪ :‬ﺍﻟﺪﻭﺭ ﺍﳊﻀﺎﺭﻱ ﻟ ﹸ‬
‫ﻣﺘﻮﺍﺯﻧﺔ ﺗﺮﺑﻂ ﺍﻟﺪﻧﻴﺎ ﺑﺎﻵﺧﺮﺓ ﻭﲡﻤﻊ ﺑﲔ ﺍﻟﻌﻠﻢ ﻭﺍﻹﳝﺎﻥ‪.‬‬
‫ﺍﻷﺳﺎﺱ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻹﳝﺎﻥ ﺑﺎﳌﺴﺎﳘﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ ﰲ ﲪﺎﻳﺔ ﺣﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ‪.‬‬
‫ﺍﻷﺳﺎﺱ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻹﳝﺎﻥ ﺑﺎﳊﺎﺟﺔ ﺍﻟﺪﺍﺋﻤﺔ ﻟﻠﺒﺸﺮﻳ‪‬ﺔ ﺇﱃ ﺍﻟﺴﻨﺪ ﺍﻹﳝﺎﱐ‪.‬‬
‫ﺍﻷﺳﺎﺱ ﺍﻟﺜﺎﻣﻦ‪ :‬ﺍﻹﳝﺎﻥ ﺑﺄ ﹼﻥ ﺍﳊﻘﻮﻕ ﺍﻷﺳﺎﺳﻴﺔ ﺟﺰﺀ ﻣﻦ ﺍﻟﺪ‪‬ﻳﻦ‪ ،‬ﻓﺮﻋﺎﻳﺘﻬﺎ ﻋﺒﺎﺩﺓ ﻭ ﺇﳘﺎﳍﺎ ﻣﻨﻜﺮ‪،‬‬
‫ﻭﻛﻞ ﺇﻧﺴﺎﻥ ﻣﺴﺆﻭﻝ ﻋﻨﻬﺎ ﲟﻔﺮﺩﻩ‪ ،‬ﻭﺍﻷﻣ‪‬ﺔ ﻣﺴﺆﻭﻟﺔ ﻋﻨﻬﺎ ﺑﺎﻟﺘﻀﺎﻣﻦ‪ ،‬ﻭﻫﻮ ﺃﺳﺎﺱ ﻧﻈﺮﻱ ﻟﻠﻤـﺴﺆﻭﻟﻴﺔ‬
‫ﺍﻟﻔﺮﺩﻳ‪‬ﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴ‪‬ﺔ ﻟﺘﻄﺒﻴﻖ ﺑﻨﻮﺩ ﺍﻹﻋﻼﻥ‪.‬ﻫﺬﻩ ﻫﻲ ﺍﻷﺳﺲ ﺍﻟﻘﻮﳝﺔ ﻟﻠﺤﻘﻮﻕ ﻳﻄﺮﺣﻬـﺎ ﺍﻹﻋـﻼﻥ‬
‫ﺍﻹﺳﻼﻣﻲ ﺑﻜ ﹼﻞ ﺑﺮﺍﻋﺔ ﻭﻳﺼﺪﻕ ‪‬ﺎ ﻣﻊ ﺫﺍﺗﻪ ﻛﻤﺎ ﻗﻠﻨﺎ‪ ،‬ﻭﳓﻦ ﻧﻌﺘﻘﺪ ﺃﻧـّﻬﺎ ﺗﺸﻜﹼﻞ ﺃﺳﺴﹰﺎ ﻃﺒﻴﻌﻴﺔ ﳍﺬﻩ‬
‫ﺍﻟﺒ‪‬ﲎ ﺍﻟﻔﻮﻗﻴ‪‬ﺔ‪.‬‬
‫ﺇ ﹼﻻ ﺃﻧـّﻨﺎ ﻧﺮﻯ ﺃ ﹼﻥ ﺍﻷﻣﺮ ﻣﺎ ﺯﺍﻝ ﲝﺎﺟﺔ ﺇﱃ ﺇﻋﺎﺩﺓ ﻧﻈﺮ‪ ،‬ﻭﻟﺬﺍ ﻧﺸﲑ ﺇﱃ ﺑﻌﺾ ﺍﻟﻨﻮﺍﻗﺺ ﺍﻟﹼﱵ ﻧﺮﺟﻮ‬
‫ﺃﻥ ﺗﻜﻤﻞ‪ ،‬ﻭﻣﻨﻬﺎ‪:‬‬
‫ﺃ ّﻭ ﹰﻻ‪ :‬ﺿﺮﻭﺭﺓ ﺍﻹﺷﺎﺭﺓ ﰲ ﺍﻷﺳﺎﺱ ﺍﻷﻭﻝ ﺇﱃ ﺍﻟﺼﻔﺎﺕ ﺍﻹﳍﻴﺔ ﺍﻟﺬﺍﺗﻴ‪‬ﺔ ﻭﻫﻲ‪) :‬ﺍﻟﻌﻠـﻢ ﻭﺍﻟﻘـﺪﺭﺓ‬
‫ﻭﺍﳊﻴﺎﺓ( ﻓﺈﻥ ﳍﺎ ﺇﳛﺎﺀﺍ‪‬ﺎ ﺍﳌﻬﻤ‪‬ﺔ ﰲ ﻣﻌﺮﻓﺔ ﻫﺬﻩ ﺍﳊﻘﻮﻕ‪.‬‬
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‫ﺛﺎﻧﻴﹰﺎ‪ :‬ﻟﻮ ﻧﻘﻞ ﺍﻷﺳﺎﺱ ﺍﻟﺜﺎﻟﺚ ﺇﱃ ﺍﳌﺮﺗﺒﺔ ﺍﻟﺘﺎﻟﻴﺔ ﻟﻸﺳﺎﺱ ﺍﻷﻭﻝ ﻓﺬﻟﻚ ﺃﻓـﻀﻞ‪ ،‬ﻓﻬـﻮ ﺍﳌﺮﺣﻠـﺔ‬
‫ﺍﻟﻄﺒﻴﻌﻴ‪‬ﺔ ﺍﻟﱵ ﺗﺘﻠﻮ ﻣﺮﺣﻠﺔ ﺍﻟﺼﻔﺎﺕ ﻭﻫﻲ ﻣﺮﺣﻠﺔ ﺍﻟﺘﻮﺣﻴﺪ‪.‬‬
‫ﺛﺎﻟﺜﹰﺎ‪ :‬ﻭﺣﻴﻨﺌﺬ ﻓﻤﻦ ﺍﻟﻄﺒﻴﻌﻲ ﺃﻥ ﻳﻠﺘﺤﻖ ﺍﻷﺳﺎﺱ ﺍﻟﺮﺍﺑﻊ ﺑﺎﻟﺜﺎﻟﺚ‪ ،‬ﻛﻤﺎ ﺗﻀﺎﻑ ﺑﻌـﺾ ﺻـﻔﺎﺕ‬
‫ﺍﻟﺸﺮﻳﻌﺔ ﺍﻷﺧﺮﻯ ﺇﻟﻴﻬﺎ ﻷ‪‬ﺎ ﺗﺘﺮﻙ ﺃﺛﺮﻫﺎ ﺍﻹﳚﺎﰊ ﰲ ﻣﻮﺿﻮﻉ ﺍﳊﻘﻮﻕ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ ﻫﻲ‬
‫ﻣﻦ ﻗﺒﻴﻞ‪) :‬ﺍﻟﻮﺍﻗﻌﻴ‪‬ﺔ‪ ،‬ﺍﻟﺸﻤﻮﻝ‪ ،‬ﺍﳋﻠﻮﺩ‪ ،‬ﺍﳌﺮﻭﻧﺔ‪ ،‬ﺍﻟﺘﺮﺍﺑﻂ ﺑﲔ ﺃﺟﺰﺍﺀ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭﺗـﺼﻮ‪‬ﺭﻫﺎ ﻟﻠﺘـﺮﺍﺑﻂ‬
‫ﻭﺍﻟﺘ‪‬ﻜﺎﻣﻞ ﺑﲔ ﺃﺑﻨﺎﺀ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ﻭﺃﺑﻨﺎﺀ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺃﻣﺜﺎﻝ ﺫﻟﻚ(‪.‬‬
‫ﺭﺍﺑﻌﹰﺎ‪ :‬ﺍﻹﺷﺎﺭﺓ ﻟﻠﻨﻈﺎﻡ ﺍﳊﻘﻮﻗﻲ ﺍﻹﺳﻼﻣﻲ ﺿﺮﻭﺭﻳ‪‬ﺔ ﰲ ﺍﳌﻘﺪ‪‬ﻣﺔ ﻭﻛﺬﻟﻚ ﻣﺴﺄﻟﺔ ﺍﻹﺷﺎﺭﺓ ﻟﻠﻨﻈـﺎﻡ‬
‫ﺍﻷﺧﻼﻗﻲ ﻭﺃﻫﺪﺍﻓﻪ‪.‬‬
‫ﺧﺎﻣﺴﹰﺎ‪ :‬ﻣﻦ ﺍﳌﻨﺎﺳﺐ ﺃﻥ ﺗﻄﺮﺡ ﰲ ﺍﳌﻘﺪ‪‬ﻣﺔ ﻓﻜﺮﺓ ﻋﺎﳌﻴ‪‬ﺔ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﻭﺫﻟﻚ ﺩﻓﻌﹰﺎ ﻟﺸﺒﻬﺔ ﺭﺑ‪‬ﻤﺎ ﺗﻄﺮﺡ‬
‫ﻧﻔﺴﻬﺎ‪ ،‬ﻭﻣﻠﺨ‪‬ﺼﻬﺎ‪ :‬ﺃ ﹼﻥ ﻫﺬﻩ ﺍﳊﻘﻮﻕ ﻻ ﺗﺼﻠﺢ ﻻﻥ ﺗﻄﺮﺡ ﻋﻠﻰ ﺍﻟﺼﻌﻴﺪ ﺍﻟﻌﺎﳌﻲ‪ ،‬ﰲ ﺣﲔ ﺃﻥ ﺍﻹﺳﻼﻡ‬
‫ﻋﻨﺪﻣﺎ ﻳﻨﻄﻠﻖ ﻣﻦ ﻧﻈﺮﻳ‪‬ﺔ ﺍﻟﻔﻄﺮﺓ ﻭﺻﻔﺘﻪ ﺍﻟﻮﺍﻗﻌﻴ‪‬ﺔ ﻳﻼﺣﻆ ﻣﺴﺄﻟﺔ ﺍﻻﻧﺴﺠﺎﻡ ﻣﻊ ﺍﳊﺎﺟـﺎﺕ ﺍﻟﻔﻄﺮﻳ‪‬ـﺔ‪،‬‬
‫ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﳝﻨﺤﻪ ﺻﻔﺔ ﻋﺎﳌﻴ‪‬ﺔ‪ ،‬ﻻ ﹼﻥ ﺍﻟﻔﻄﺮﺓ ﻻ ﲣﺘﻠﻒ ﻣﻦ ﺇﻧﺴﺎﻥ ﻵﺧﺮ‪.‬‬
‫ﺍﶈﻮﺭ ﺍﻟﺜﺎﻟﺚ‬
‫ﺣﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﻹﻋﻼﻧﲔ ﻭﺗﺮﺗﻴﺒﻬﺎ ﻭﺍﻻﺗﻔﺎﻕ ﻭﺍﻻﺧﺘﻼﻑ ﺑﻴﻨﻬﻤﺎ‬
‫ﻋﻨﺪﻣﺎ ﻧﻠﻘﻲ ﻧﻈﺮﺓ ﺧﺎﻃﻔﺔ ﻋﻠﻰ ﺍﳊﻘﻮﻕ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﻹﻋﻼﻧﲔ ﳝﻜﻨﻨﺎ ﺍﳌﻘﺎﺭﻧﺔ ﺑﻴﻨﻬﺎ‪ ،‬ﻭﻣﻼﺣﻈﺔ ﺃﻥ‬
‫ﺗﺮﺗﻴﺐ ﺍﳌﻮﺍﺩ ﳜﺘﻠﻒ ﺑﲔ ﺍﻹﻋﻼﻧﲔ‪ ،‬ﻭﺍﳌﻼﺣﻆ ﺃﻥ ﺍﻟﺘﺮﺗﻴﺐ ﰲ ﺍﻹﻋﻼﻥ ﺍﻹﺳﻼﻣﻲ ﺃﻛﺜﺮ ﻣﻨﻄﻘﻴ‪‬ﺔ ﻭﺗﺮﺗﻴﺒﹰﺎ‬
‫ﻣﻨﻪ ﰲ ﺍﻹﻋﻼﻥ ﺍﻟﻌﺎﳌﻲ ﳑﺎ ﻳﻌﺒ‪‬ﺮ ﻋﻦ ﺗﻜﺎﻣﻞ ﰲ ﺍﻟﺼﻴﺎﻏﺔ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬
‫ﻭﻣﻦ ﺧﻼﻝ ﺫﻟﻚ ﳝﻜﻦ ﲢﺪﻳﺪ ﻣﻮﺍﺭﺩ ﺍﻻﺗﻔﺎﻕ ﺑﲔ ﺍﻹﻋﻼﻧﲔ ﰲ ﻣﺎ ﻳﻠﻲ‪:‬‬
‫ﻳﺘﻔﻖ ﺍﻹﻋﻼﻧﺎﻥ ﻋﻠﻰ ﺣﻘﻮﻕ ﺍﳊﻴﺎﺓ ﺍﳌﻨﺎﺳﺒﺔ‪ ،‬ﻭﺍﳊﺮﻳﺔ‪ ،‬ﻭﺍﻷﻣﻦ ﻭﻧﻔﻲ ﺍﻟﺘﻌﺬﻳﺐ‪ ،‬ﻭﻧﻔﻲ ﺍﻟﻌﻘﻮﺑﺔ ﻏﲑ‬
‫ﺍﻟﻌﺎﺩﻟﺔ‪ ،‬ﻭﻧﻔﻲ ﺍﻟﺴﻠﻮﻙ ﺍﳌﻨﺎﰲ ﻟﻠﺸﺆﻭﻥ ﺍﻟﺸﺨﺼﻴ‪‬ﺔ )ﺍﻹﻫﺎﻧﺔ(‪.‬‬
‫‪ .2‬ﻳﺘ‪‬ﻔﻘﺎﻥ ﻋﻠﻰ ﺣ ‪‬ﻖ ﺗﺄﻣﲔ ﺍﻟﺒﻴﺌﺔ ﺍﻟﺼﺤﻴ‪‬ﺔ ﺍﳌﻨﺎﺳﺒﺔ ﻭﺍﻟﺘﻤﺘ‪‬ﻊ ﺑﺎﳋﺪﻣﺎﺕ ﺍﻻﺟﺘﻤﺎﻋﻴ‪‬ـﺔ‪ ،‬ﻭﺍﳊﻴـﺎﺓ‬
‫ﺍﻟﻜﺮﳝﺔ ﻭﻣﻨﻊ ﺍﻟﺘﻮﻗﻴﻒ ﺩﻭﻥ ﺳﺒﺐ ﻗﺎﻧﻮﱐ‪ ،‬ﻭﻣﻨﻊ ﺗﻘﻴﻴﺪ ﺍﳊﺮﻳﺎﺕ‪ ،‬ﻭﺍﻹﺑﻌﺎﺩ ﻭﺍﻟﻨﻔﻲ‪ ،‬ﻭﻣﻨﻊ ﺍﳉﺰﺍﺀ ﺩﻭﻥ‬
‫ﺫﻧﺐ ﺃﻭ ﲟﺎ ﻳﺰﻳﺪ ﻋﻠﻰ ﺍﳉﺮﳝﺔ‪ ،‬ﻭﺿﻤﺎﻥ ﺍﻟﻜﺮﺍﻣﺔ ﺍﻟﺬﺍﺗﻴ‪‬ﺔ‪ ،‬ﻭﻣﻨﻊ ﺃﻱ ﺗﺄﺛﲑ ﻟﻠﻤﻮﻗﻊ ﺍﻻﺟﺘﻤـﺎﻋﻲ ﻋﻠـﻰ‬
‫ﻣﺴﺘﻮﻯ ﺍﻟﻜﺮﺍﻣﺔ‪ ،‬ﻭﻛﺬﻟﻚ ﺣﻖ ﺗﺄﻣﲔ ﺍﳌﺴﺘﻮﻯ ﺍﳌﻌﻴﺸﻲ ﺍﳌﻨﺎﺳﺐ‪.‬‬
‫‪ .3‬ﻳﺘﻔﻘﺎﻥ ﺃﻳﻀﹰﺎ ﰲ ﻣﺴﺄﻟﺔ ﺗﺴﺎﻭﻱ ﺍﻟﺮﺟﻞ ﻭﺍﳌﺮﺃﺓ ﻣﻦ ﺣﻴﺚ ﺍﻟﻜﺮﺍﻣﺔ ﺍﻟﺬﺍﺗﻴ‪‬ﺔ‪ ،‬ﻭﺿﺮﻭﺭﺓ ﺗـﺄﻣﲔ‬
‫ﺍﻟﺸﺨﺼﻴ‪‬ﺔ ﺍﻻﺟﺘﻤﺎﻋﻴ‪‬ﺔ ﻟﻠﻤﺮﺃﺓ ﻛﺎﻟﺮﺟﻞ‪ ،‬ﻭﻛﺬﻟﻚ ﻣﻮﺿﻮﻉ ﺗﺄﻣﲔ ﺍﻟﺸﺨﺼﻴ‪‬ﺔ ﺍﳌﺎﻟﻴ‪‬ﺔ ﺍﻻﻋﺘﺒﺎﺭﻳ‪‬ﺔ ﳍﺎ‪ ،‬ﻛﻤﺎ‬
‫ﺃﻧـّﻪ ﳚﺐ ﺃﻥ ﻳﺘ ‪‬ﻢ ﺍﻟﺰﻭﺍﺝ ﺑﺮﺿﺎ ﺍﻟﻄﺮﻓﲔ‪ ،‬ﻭﺃ ﹼﻥ ﺍﻟﻌﺎﺋﻠﺔ ﻫﻲ ﺍﻟﺮﻛﻦ ﺍﻷﺳﺎﺱ ﻟﻠﻤﺠﺘﻤﻊ‪ ،‬ﻭﳍﺎ ﺍﳊـ ‪‬ﻖ ﰲ‬
‫ﺍﻟﺘﻤﺘ‪‬ﻊ ﺑﺪﻋﻢ ﺍﻟﺪﻭﻟﺔ ﻭﺍ‪‬ﺘﻤﻊ‪ ،‬ﻭﺿﺮﻭﺭﺓ ﺗﻮﻓﲑ ﺍﻷﻣﻦ ﺍﻟﺪﻳﲏ ﻭﺍﳌﺎﱄ ﻭﺍﻟﻌﺮﺿﻲ ﻭﺍﻟﺸﺨﺼﻲ ﻭﺍﻟﻌـﺎﺋﻠﻲ‬
‫ﻭﻃﻨ‪‬ﻴﹰﺎ ﻭﺩﻭﻟﻴﹰﺎ ﻭﺣ ‪‬ﻖ ﺍﻻﺳﺘﻘﻼﻝ ﰲ ﺍﻟﺸﺆﻭﻥ ﺍﳋﺎﺻ‪‬ﺔ‪ ،‬ﻛﺎﳌﺴﻜﻦ‪ ،‬ﺍﳌﺎﻝ ﻭﻏﲑﻫﺎ‪.‬‬
‫‪ .4‬ﻛﺬﻟﻚ ﻳﺘﻔﻘﺎﻥ ﻋﻠﻰ ﻣﺒﺪﺃ ﺍﻟﺘ‪‬ﻌﻠﻴﻢ ﻭﺍﻟﺘﻌﻠﹼﻢ‪ ،‬ﻭﻫﺪﻓﻬﻤﺎ ﻭﻫﻮ ﺍﻟﺘﻜﺎﻣﻞ ﺍﻹﻧﺴﺎﱐ‪،‬‬
 ‫‪ISoIT‬‬ ‫‪- 262‬‬

‫‪ .5‬ﻳﺘﻔﻖ ﺍﻹﻋﻼﻧﺎﻥ ﺃﻥ ﻛﻞ ﺇﻧﺴﺎﻥ ﻳﻮﻟﺪ ﺣ ‪‬ﺮﹰﺍ ﻭﻻ ﳝﻜﻦ ﺍﺳﺘﻌﺒﺎﺩﻩ‪ ،‬ﻭﺃﻥ ﺍﻷﻓـﺮﺍﺩ ﻣﺘـﺴﺎﻭﻭﻥ ﰲ‬
‫ﻼ ﻭﻭﺟﺪﺍﻧﹰﺎ ﻭﺃﻧ‪‬ﻪ ﻳﻠﺰﻣﻬﻢ ﺍﻟﺘﻌﺎﻭﻥ ﺑﺮﻭﺡ ﺍﻻﺧﻮ‪‬ﺓ‪.‬‬
‫ﺍﳊﻘﻮﻕ‪ ،‬ﻭﺃﻥ ﳍﻢ ﻋﻘ ﹰ‬
‫‪ .6‬ﻳﺆﻛﹼﺪ ﺍﻹﻋﻼﻧﺎﻥ ﻋﻠﻰ ﺣﺮﻳ‪‬ﺔ ﺍﻟﺘﻔﻜﲑ ﻭﺍﻟﻌﻘﻴﺪﺓ ﻭﺍﻟﺒﻴﺎﻥ‪ ،‬ﻭﺃ ﹼﻥ ﻟﻺﻧﺴﺎﻥ ﺃﻥ ﻳﺘﻤﺘ‪‬ـﻊ ﺑﺈﻧﺘﺎﺟـﻪ‬
‫ﺍﻟﻌﻠﻤﻲ ﻭﺍﻷﺩﰊ ﻭﺍﻟﻔﲏ‪ ،‬ﻭﺃ ﹼﻥ ﻟﻪ ﺍﺗﺒﺎﻉ ﺃﻱ ﻣﻦ ﺍﻷﺩﻳﺎﻥ‪ ،‬ﻭﺣﺮﻳ‪‬ﺔ ﺍﻟﺘﻔﻜﲑ ﺇﱃ ﺍﳊ ‪‬ﺪ ﺍﻟﺬﻱ ﻻ ﻳﻀ ‪‬ﺮ ﺑﻪ ﺃﻭ‬
‫ﺑﺎﻵﺧﺮﻳﻦ‪ ،‬ﻭﺣ ‪‬ﻖ ﺍﻟﺘﻤﺘ‪‬ﻊ ﺑﺎﻟﺸﺨﺼﻴ‪‬ﺔ ﺍﻟﻘﺎﻧﻮﻧﻴ‪‬ﺔ‪ ،‬ﻭﺣ ‪‬ﻖ ﺍﻟﺘﻨﻘﹼﻞ ﻣﻦ ﻣﻜﺎﻥ ﻵﺧﺮ‪ ،‬ﻭﺣﻖ ﺍﻟﻠﺠﻮﺀ ﺷـﺮﻳﻄﺔ‬
‫ﺃﻥ ﻻ ﺗﻜﻮﻥ ﻫﻨﺎﻙ ﺟﺮﳝﺔ ﻏﲑ ﺳﻴﺎﺳﻴ‪‬ﺔ‪.‬‬
‫‪ .7‬ﻛﻤﺎ ﻳﺘﻔﻘﺎﻥ ﰲ ﺍﻻﻋﺘﺮﺍﻑ ﲝ ‪‬ﻖ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﺍﳊﺮﻳ‪‬ﺔ ﰲ ﺍﺧﺘﻴﺎﺭﻩ‪ ،‬ﻭﻋﺪﻡ ﲢﻤﻴﻞ ﺍﻟﻌﺎﻣﻞ ﺃﻛﺜﺮ ﳑـﺎ‬
‫ﻳﻄﻴﻖ‪ ،‬ﻭﺣ ‪‬ﻖ ﺍﻟﺘﻤﺘ‪‬ﻊ ﺑﺼﻮﺭﺓ ﻣﺴﺎﻭﻳﺔ ﰲ ﺍﻷﺟﺮﺓ‪ ،‬ﻭﺣ ‪‬ﻖ ﺍﻟﺘﻤﺘ‪‬ﻊ ﺑﻀﻤﺎﻥ ﺍﳌﺴﺘﻮﻯ ﺍﳌﺘﻮﺳﻂ ﻟﻠﻤﻌﻴﺸﺔ ﻋﻨﺪ‬
‫ﺍﻟﻌﻄﺎﻟﺔ ﻏﲑ ﺍﳌﺘﻌﻤﺪﺓ ﻭﺍﳌﺮﺽ ﻭﻧﻘﺺ ﺍﻷﻋﻀﺎﺀ ﻭﺍﻟﺘﺮﻣ‪‬ﻞ ﻭﺍﻟﺸﻴﺨﻮﺧﺔ‪.‬‬
‫‪ .8‬ﻭﻳﺘ‪‬ﻔﻘﺎﻥ ﻋﻠﻰ ﺃﻥ ﻛ ﹼﻞ ﺷﺨﺺ ﺑﺮﻱﺀ ﺣﺘ‪‬ﻰ ﺗﺜﺒﺖ ﺇﺩﺍﻧﺘﻪ‪ ،‬ﻭﺃ ﹼﻥ ﺍﳉﺮﳝﺔ ﺷﺨﺼﻴ‪‬ﺔ‪ ،‬ﻭﺃ ﹼﻥ ﻟﻜـ ﹼﻞ‬
‫ﻓﺮﺩ ﺣ ‪‬ﻖ ﺍﻟﺘﻤﺘ‪‬ﻊ ﲟﺤﺎﻛﻤﺔ ﻋﺎﺩﻟﺔ‪ ،‬ﻭﺃ ﹼﻥ ﺍﳉﺰﺍﺀ ﻫﻮ ﻧﻔﺲ ﻣﺎ ﻗﺮ‪‬ﺭ ﻟﻪ ﻋﻨﺪ ﺍﻻﺭﺗﻜﺎﺏ‪.‬‬
‫‪ .9‬ﻭﻳﺘ‪‬ﻔﻘﺎﻥ ﻋﻠﻰ ﺣ ‪‬ﻖ ﺍﻟﺘﻤﻠﹼﻚ ﻭﺿﺮﻭﺭﺓ ﻧﻔﻲ ﺃﻱ ﺣﺮﻣﺎﻥ ﻣﻦ ﺍﳌﻠﻜﻴ‪‬ﺔ ﰲ ﻧﻔﺲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﳚﺐ‬
‫ﺃﻥ ﻻ ﺗﻀ ‪‬ﺮ ﺍﳌﻠﻜﻴ‪‬ﺔ ﺑﺎ‪‬ﺘﻤﻊ‪.‬‬
‫‪ .10‬ﻭﻳﺘ‪‬ﻔﻘﺎﻥ ﻋﻠﻰ ﻣﻨﻊ ﺍﻻﺳﺘﺒﺪﺍﺩ‪ ،‬ﻭﺃ ﹼﻥ ﻟﻜ ﹼﻞ ﺃﺣﺪ ﺍﳊـ ‪‬ﻖ ﰲ ﺍﻻﺷـﺘﺮﺍﻙ ﰲ ﺻـﻴﺎﻏﺔ ﺍﻟﻘـﺮﺍﺭ‬
‫ﺍﻟﺴﻴﺎﺳﻲ‪ ،‬ﻭﺍﻟﺘﺼﺪ‪‬ﻱ ﻟﻠﻮﻇﺎﺋﻒ ﺍﻟﻌﺎﻣ‪‬ﺔ‪ ،‬ﻛﻤﺎ ﳚﺐ ﲢﻘﻴﻖ ﺍﳌﺴﺎﻭﺍﺓ ﺃﻣﺎﻡ ﺍﻟﻘﺎﻧﻮﻥ‪ ،‬ﻭ ﺇﻋﻄﺎﺀ ﺍﻷﻓﺮﺍﺩ ﺣ ‪‬ﻖ‬
‫ﺍﻟﺘ‪‬ﻘﺎﺿﻲ ﻟﺪﻯ ﺍﶈﺎﻛﻢ ﺍﳌﻨﺎﺳﺒﺔ‪ ،‬ﻭﺣ ‪‬ﻖ ﺗﺸﻜﻴﻞ ﺍﳉﻤﻌﻴ‪‬ﺎﺕ ﺍﳋﲑﻳ‪‬ﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴ‪‬ﺔ‪.‬‬
‫‪ .11‬ﻭﻳﺆﻛﹼﺪﺍﻥ ﻋﻠﻰ ﺃ ﹼﻥ ﻛ ﹼﻞ ﺇﻧﺴﺎﻥ ﻣﻜﻠﹼﻒ ﲝﻤﺎﻳﺔ ﻫﺬﻩ ﺍﳊﺮ‪‬ﻳﺎﺕ ﻭﺍﻟﺘﻤﺘ‪‬ﻊ ‪‬ﺎ‪ ،‬ﻭﺃ ﹼﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻌﻲ‬
‫ﳓﻮ ﺍﻟﺘﻜﺎﻣﻞ‪ ،‬ﻭﺃ ﹼﻥ ﻛ ﹼﻞ ﻓﺮﺩ ﳚﺐ ﺃﻥ ﻻ ﻳﺰﺍﺣﻢ ﺣﺮ‪‬ﻳﺎﺕ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻭﺃﻧـّﻪ ﻻ ﳚﻮﺯ ﺍﺳـﺘﻐﻼﻝ ﻫـﺬﺍ‬
‫ﺍﻟﻘﺎﻧﻮﻥ ﻟﺘﺤﻘﻴﻖ ﻣﺼﺎﱀ ﻓﺮﺩﻳ‪‬ﺔ ﺃﻭ ﺣﻜﻮﻣﻴ‪‬ﺔ ﻣﻌﻴ‪‬ﻨﺔ‪.‬ﻫﺬﻩ ﺃﻫ ‪‬ﻢ ﻧﻘﺎﻁ ﺍﻻﺗﻔﺎﻕ ﺑﲔ ﺍﻹﻋﻼﻧﲔ‪.‬‬
‫ﺃﻣﺎ ﻧﻘﺎﻁ ﺍﻻﺧﺘﻼﻑ ﺑﻴﻨﻬﻤﺎ ﻓﻬﻲ ﻛﻤﺎ ﻳﻠﻲ‪:‬‬
‫‪ .1‬ﺇ ﹼﻥ ﺍﻹﻋﻼﻥ ﺍﻹﺳﻼﻣﻲ ﻳﻔﺼﻞ ـ ﲝ ‪‬ﻖ ـ ﺑﲔ ﺃﺻﻞ ﺍﻟﻜﺮﺍﻣﺔ )ﺃﻭ ﺍﻟﻜﺮﺍﻣﺔ ﺍﻟﹼﱵ ﳛﺼﻞ ﻋﻠﻴﻬـﺎ‬
‫ﺍﻹﻧﺴﺎﻥ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻧﺘﻤﺎﺋﻪ ﺍﻹﻧﺴﺎﱐ ﻓﻘﻂ( ﻭﺍﻟﻜﺮﺍﻣﺔ ﺍﳌﻜﺘﺴﺒﺔ ﺍﻟﱵ ﻳﻨﺎﳍﺎ ﻋﱪ ﺳﲑﻩ ﺍﻟﺘﻜـﺎﻣﻠﻲ ﺍﳌﻌﻨـﻮﻱ‬
‫ﻭﻋﻤﻠﻪ ﺍﻟﺼﺎﱀ ﰲ ﺧﺪﻣﺔ ﺍﳋﻠﻖ‪ .‬ﻭﻫﺬﻩ ﻧﻘﻄﺔ ﻣﻬﻤ‪‬ﺔ ﱂ ﻳﺪﺭﻛﻬﺎ ﺍﻹﻋﻼﻥ ﺍﻟﻌﺎﳌﻲ‪ ،‬ﻭﻟﺬﻟﻚ ﺗﻌﺘﱪﻩ ﻧﻘﺼﹰﺎ‬
‫ﻓﻴﻪ‪ ،‬ﻷﻥ ﺃﻱ ﺇﻧﺴﺎﻥ ﻳﺪﺭﻙ ﺍﻟﻔﺮﻕ ﺑﲔ ﻋﺎﱂ ﻛﺒﲑ ﻛﺎﺑﻦ ﺳﻴﻨﺎ ﻣﺜﻼﹰ‪ ،‬ﻭﺇﻧﺴﺎﻥ ﻋﺎﺩﻱ ﻳﻌﻴﺶ ﻟﻨﻔﺴﻪ ﺩﻭﻥ‬
‫ﺃﻥ ﻳﺘﺮﻙ ﺃﺛﺮﹰﺍ ﰲ ﺍﳊﻴﺎﺓ‪.‬‬
‫‪ .2‬ﺍﻟﺘﺮﻛﻴﺰ ﰲ ﺍﻹﻋﻼﻥ ﺍﻹﺳﻼﻣﻲ ـ ﻋﻠﻰ ﻛﻮﻥ ﺍﳋﻠﻖ ﻋﻴﺎﻝ ﺍﻟﻠﹼﻪ ﺳﺒﺤﺎﻧﻪ ﺗﻌﺎﱃ ﻳﻮﺿﺢ ﺍﻷﺳﺎﺱ‬
‫ﻟﻠﺘ‪‬ﺴﺎﻭﻱ ﰲ ﺃﺻﻞ ﺍﻟﻜﺮﺍﻣﺔ‪ ،‬ﻓﺎﳋﻠﻖ ﻛﻠﹼﻬﻢ ﻋﻴﺎﻝ ﻋﻠﻰ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻭﻧﺴﺒﺘﻪ ﺇﻟﻴﻬﻢ ﻭﺍﺣﺪﺓ ﲤﺎﻣـﺎﹰ‪ ،‬ﺇ ﹼﻻ ﺃ ﹼﻥ‬
‫ﺑﻴﻨﻬﻢ ﺗﻨﺎﻓﺴﹰﺎ ﰲ ﺍﻟﺘﻘﺮ‪‬ﺏ ﺍﳌﻌﻨﻮﻱ ﺇﻟﻴﻪ ﻋﱪ ﺍﻟﺒﻨﺎﺀ ﺍﻟﻨﻔﺴﻲ ﺑﺎﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﻗﻌﻴ‪‬ﺔ ﻭﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ﺍﳌـﺆﺛﺮ ﰲ‬
‫ﲢﻘﻴﻖ ﻣﻘﺘﻀﻰ ﺍﳋﻼﻓﺔ‪ ،‬ﺃﻣﺎ ﺍﻹﻋﻼﻥ ﺍﻟﻌﺎﳌﻲ ﻓﻬﻮ ﻳﻔﺘﻘﺪ ﻫﺬﺍ ﺍﳌﺴﺘﻮﻯ ﻣﻦ ﺍﻟﻔﻬﻢ ﲤﺎﻣﹰﺎ‪.‬‬
‫‪ .3‬ﻭﻧﻔﺲ ﻫﺬﺍ ﺍﳌﻔﻬﻮﻡ ﻧﻠﺤﻈﻪ ﰲ ﺍﳌﺎﺩﺓ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ )ﺍﻹﺳﻼﻣﻲ( ﻓﺎﳊﻴﺎﺓ ﻫﺒﺔ ﺍﻟﻠﹼﻪ ـ ﻣﻦ ﺣﻴـﺚ‬
‫ﺍﳌﻔﻬﻮﻡ ـ ﻭﺑﺎﻟﺘﺎﱄ ﻓﻘﻴﻤﺘﻬﺎ ﺍﳊﻘﻮﻗﻴ‪‬ﺔ ﺭﻓﻴﻌﺔ ﺟ ‪‬ﺪﹰﺍ ﻭﳚﺐ ﺻﻴﺎﻧﺘﻬﺎ ﻭﻛﻔﺎﻟﺘﻬﺎ ﺑﺄﻗﺼﻰ ﻣﺎ ﳝﻜـﻦ ﺣﺘ‪‬ـﻰ‬
‫ﺇﺣﺴﺎﻥ ﻣﻮﺳﻰ ﺣﺴﻦ ﺍﻟﺮﺑﻴﻌﻲ ‪263 -‬‬

‫ﻳﺘﺤﻘﹼﻖ ﻫﺪﻑ ﻫﺬﻩ ﺍﳍﺒﺔ‪.‬ﺃﻣ‪‬ﺎ )ﺍﻟﻌﺎﳌﻲ( ﻓﻼ ﳒﺪ ﻓﻴﻪ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺴﻤﻮ‪ ،‬ﻭ ﺇﻥ ﻛـﺎﻥ ﻳﺆﻛﹼـﺪ ﻋﻠـﻰ ﺃﻥ‬
‫ﻼ ﻭﻭﺟﺪﺍﻧﺎﹰ‪ ،‬ﻭﻫﻲ ﺇﺷﺎﺭﺓ ﺟﻴﺪﺓ ﺇ ﹼﻻ ﺃﻧـّﻬﺎ ﺗﻜﺎﺩ ﺗﻘﻒ ﻋﻨﺪ ﺣﻘﻴﻘـﺔ ﻭﺍﺿـﺤﺔ ﺩﻭﻥ ﺃﻥ‬ ‫ﻟﻺﻧﺴﺎﻥ ﻋﻘ ﹰ‬
‫ﺗﻌﱪﻫﺎ ﺇﱃ ﻣﻘﺘﻀﻴﺎ‪‬ﺎ‪.‬‬
‫‪ .4‬ﺍﻟﺘﺮﻛﻴﺰ ﰲ ﺍﻹﺳﻼﻣﻲ ﻋﻠﻰ ﺣﺮﻣﺔ ﺇﻓﻨﺎﺀ ﺍﻟﻴﻨﺒﻮﻉ ﺍﻟﺒﺸﺮﻱ‪ ،‬ﺇﺷﺎﺭﺓ ﺣﻜﻴﻤﺔ ﺇﱃ ﺍﳍﺒﺔ ﺍﻹﳍﻴـﺔ‬
‫ﺍﻟﺴﺎﻟﻔﺔ ﻭﻟﺰﻭﻡ ﺍﺳﺘﻤﺮﺍﺭ ﻫﺬﺍ ﺍﳌﺪﺩ ﺍﻹﳍﻲ‪ ،‬ﰲ ﺣﲔ ﱂ ﻳﺸﺮ ﺍﻹﻋﻼﻥ ﺍﻟﻌﺎﳌﻲ ﳍﺬﺍ ﺍﳌﻌﲎ‪ .‬ﻭﺍﳊﻘﻴﻘﺔ ﻫﻲ‬
‫ﺃﻥ ﺍﻫﺘﻤﺎﻡ ﺍﻟﻨﺼﻮﺹ ﺍﻹﺳﻼﻣﻴﺔ ﺑﺎﳊﻴﺎﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻻ ﻳﺒﻠﻐﻪ ﺃﻱ ﻣﺬﻫﺐ ﺃﻭ ﻓﻜﺮﺓ ﻋﻘﺎﺋﺪﻳ‪‬ﺔ ﻭﺍﺟﺘﻤﺎﻋﻴـﺔ‬
‫ﻋﻠﻰ ﺍﻷﺭﺽ‪.‬‬
‫‪ .5‬ﰲ ﺍﳌﺎﺩ‪‬ﺓ ﺍﻟﺴﺎﺑﻌﺔ ﻣﻦ ﺍﻹﻋﻼﻥ ﺍﻹﺳﻼﻣﻲ ﰎ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﲪﺎﻳﺔ ﺍﳉﻨﲔ‪ ،‬ﻭﻫﻲ ﻏﲑ ﻣﻮﺟﻮﺩﺓ ﰲ‬
‫ﺍﻹﻋﻼﻥ ﺍﻟﻌﺎﳌﻲ‪.‬‬
‫‪ .6‬ﻫﻨﺎﻙ ﺗﺮﻛﻴﺰﹰﺍ ﻋﻠﻰ ﺣﺮﻣﺔ ﺍﳉﻨﺎﺯﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﻟﺰﻭﻡ ﻋﺪﻡ ﺍﻧﺘﻬﺎﻛﻬﺎ ﻭﺣﺮﻣﺔ ﺗﺸﺮﳛﻬﺎ ﺍﻟﻌﺸﻮﺍﺋﻲ‪،‬‬
‫ﺇ ﹼﻻ ﺃﻥ ﻳﻜﻮﻥ ﻫﻨﺎﻙ ﻣﺴﻮﻍ ﺷﺮﻋﻲ‪ ،‬ﻭﻫﺬﺍ ﺃﻣﺮ ﻻ ﻳﻮﺟﺪ ﰲ ﺍﻹﻋﻼﻥ ﺍﻟﻌﺎﳌﻲ‪.‬‬
‫‪ .7‬ﰲ ﺍﳌﺎﺩ‪‬ﺓ ﺍﻟﺜﺎﻟﺜﺔ ﻣﻦ ﺍﻹﻋﻼﻥ ﺍﻹﺳﻼﻣﻲ ﺗﺮﻛﻴﺰ ﻋﻠﻰ ﺃﺧﻼﻕ ﺍﻟﱰﺍﻉ ﻭﺍﳊﺮﺏ ﺍﻟﹼﱵ ﺟﺎﺀ ﺍﻹﺳﻼﻡ‬
‫ﺑﺄﺭﻭﻉ ‪‬ﻣﺜﹸﻠﻬﺎ‪ ،‬ﺑﺸﻜﻞ ﻻ ﻣﺜﻴﻞ ﻟﻪ ﻗﺒﻞ ﺃﺭﺑﻌﺔ ﻋﺸﺮ ﻗﺮﻧﺎﹰ‪ ،‬ﻓﺎﳊﻴﺎﺓ ﻣﺼﻮﻧﺔ ﺇﱃ ﺃﻗﺼﻰ ﺣـﺪ‪ ،‬ﻭﺍﻟﻜﺮﺍﻣـﺔ‬
‫ﺍﻹﻧﺴﺎﻧﻴﺔ ﳏﻔﻮﻇﺔ ﺣﺘ‪‬ﻰ ﺑﻌﺪ ﺍﳌﻮﺕ‪ ،‬ﻓﺎﻟﺘﻤﺜﻴﻞ ﺣﺮﺍﻡ ﺣﺘ‪‬ﻰ ﺑﺎﻟﻜﻠﺐ ﺍﻟﻌﻘﻮﺭ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺍﻷﺳﺮ ﻟﻪ ﺃﺣﻜﺎﻣﻪ‬
‫ﺍﻷﺧﻼﻗﻴﺔ ﺍﳌﺮﺗﺒﻄﺔ ﺑﺎﻟﺮﲪﺔ‪ ،‬ﻭﺍﻟﺰﺭﻉ ﻭﺍﳌﻨﺸﺂﺕ ﺍﳌﺪﻧﻴ‪‬ﺔ ﻣﺼﺎﻧﺔ‪.‬ﻭﻫﺬﻩ ﺍﳌﺎﺩ‪‬ﺓ ﻻ ﻳﻮﺟﺪ ﳍﺎ ﺃﺛﺮ ﰲ ﺍﻹﻋﻼﻥ‬
‫ﺍﻟﻌﺎﳌﻲ ﳑﺎ ﻳﻌﺪ ﻧﻘﺼﹰﺎ ﻛﺒﲑﹰﺍ ﻓﻴﻪ‪ ،‬ﻭﻗﺪ ﺣﺎﻭﻝ ﺍﻟﻌﺎﱂ ﺗﺪﺍﺭﻙ ﻫﺬﺍ ﺍﻟﻨﻘﺺ ﰲ ﺍﺗﻔﺎﻗﻴﺎﺕ ﺟﻨﻴﻒ ﺍﻟﺘﺎﻟﻴﺔ‪.‬‬
‫‪ .8‬ﺍﳌﺎﺩﺓ ﺍﻟﺜﺎﻣﻨﺔ ﻣﻦ ﺍﻹﻋﻼﻥ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺗﺆﻛﹼﺪ ﻋﻠﻰ ﺍﻟﺴﻤﻌﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﺍﻷﻣﺮ ﺍﻟﹼﺬﻱ ﻳﺆﻛﹼـﺪﻩ‬
‫ﺍﻹﻋﻼﻥ ﺍﻟﻌﺎﳌﻲ ﺇ ﹼﻻ ﺃﻧـّﻬﺎ ﻫﻨﺎ ﲤﺘ ‪‬ﺪ ‪‬ﺎ ﺇﱃ ﻣﺎ ﺑﻌﺪ ﺍﳌﻮﺕ ﲟﺎ ﻳﺸﻤﻞ ﲪﺎﻳﺔ ﺍﳉﺜﻤﺎﻥ ﻭﺍﳌﺪﻓﻦ‪.‬‬
‫‪ .9‬ﻭﺭﻏﻢ ﺃ ﹼﻥ ﺍﻹﻋﻼﻧﲔ ﻳﺆﻛﹼﺪﺍﻥ ﻋﻠﻰ ﻛﻮﻥ ﺍﻟﻌﺎﺋﻠﺔ ﺭﻛﻨﹰﺎ ﺃﺳﺎﺳﻴﹰﺎ ﰲ ﺍﻟﺒﻨﺎﺀ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻭﺃ ﹼﻥ ﻋﻠﻰ‬
‫ﺍ‪‬ﺘﻤﻊ ﻭﺍﻟﺪﻭﻟﺔ ﲪﺎﻳﺘﻬﺎ‪ ،‬ﻭﺃ ﹼﻥ ﻟﻜ ﹼﻞ ﻣﻦ ﺍﻟﺮﺟﻞ ﻭﺍﳌﺮﺃﺓ ﺍﳊ ‪‬ﻖ ﰲ ﺍﻟﺰﻭﺍﺝ ﺍﻟﹼﺬﻱ ﳚﺐ ﺃﻥ ﻻ ﲤﻨـﻊ ﻣﻨـﻪ‬
‫ﻋﻮﺍﺋﻖ ﻣﻨﺸﺆﻫﺎ ﺍﻟﻌ‪‬ﺮﻕ ﺃﻭ ﺍﻟﻠﻮﻥ ﺃﻭ ﺍﳉﻨﺴﻴ‪‬ﺔ‪ ،‬ﺇ ﹼﻻ ﺃ ﹼﻥ ﻫﻨﺎﻙ ﻓﺮﻭﻗﹰﺎ ﺑﲔ ﺍﻹﻋﻼﻧﲔ ﰲ ﻫﺬﺍ ﺍ‪‬ﺎﻝ ﳝﻜـﻦ‬
‫ﺗﻠﺨﻴﺼﻬﺎ ﲟﺎ ﻳﻠﻲ‪:‬‬
‫ﺃ‪ .‬ﺍﻹﻋﻼﻥ ﺍﻹﺳﻼﻣﻲ ﺃﺷﺎﺭ ﺇﱃ ﺃ ﹼﻥ ﺍﻟﺰﻭﺍﺝ ﻫﻮ ﺍﻷﺳﺎﺱ ﰲ ﺍﻟﺘﺸﻜﻴﻞ ﺍﻟﺒﺸﺮﻱ‪ ،‬ﻭﱂ ﻳﺸﺮ ﺍﻹﻋﻼﻥ‬
‫ﺍﻟﻌﺎﳌﻲ ﺇﱃ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ‪.‬‬
‫ﺏ‪ .‬ﺃﻋﻄﻰ ﺍﻹﻋﻼﻥ ﺍﻟﻌﺎﳌﻲ ﺣﻘﻮﻗﹰﺎ ﻣﺴﺎﻭﻳﺔ ﻟﻜ ﹼﻞ ﻣﻦ ﺍﻟﺮﺟﻞ ﻭﺍﳌﺮﺃﺓ ﳑﺎ ﻳﺸﻤﻞ ﺣﺘ‪‬ﻰ ﺍﻟﻨﻔﻘﺔ ﻭﺍﳌﻬﺮ‬
‫ﻭﺍﻟﻄﹼﻼﻕ ﻭﺃﻣﺜﺎﻝ ﺫﻟﻚ‪ ،‬ﰲ ﺣﲔ ﻓﺼ‪‬ﻞ ﺍﻹﻋﻼﻥ ﺍﻹﺳﻼﻣﻲ ﰲ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻓﺄ ﹼﻛﺪ ﺑﺄ ﹼﻥ ﻋﻠـﻰ ﺍﳌـﺮﺃﺓ‬
‫ﺣﻘﻮﻗﹰﺎ ﺗﻌﺎﺩﻝ ﻣﺎ ﻋﻠﻴﻬﺎ ﻣﻦ ﻭﺍﺟﺒﺎﺕ‪ ،‬ﻭﺃ ﹼﻥ ﳍﺎ ﺷﺨﺼﻴ‪‬ﺘﻬﺎ ﺍﳌﺪﻧﻴ‪‬ﺔ ﻭﺫﻣ‪‬ﺘﻬﺎ ﺍﳌﺎﻟﻴ‪‬ـﺔ ﺍﳌـﺴﺘﻘﻠﹼﺔ ﻭﺣـ ‪‬ﻖ‬
‫ﺍﻻﺣﺘﻔﺎﻅ ﺑﺎﲰﻬﺎ ﻭﻧﺴﺒﻬﺎ‪ ،‬ﻭﺃ ﹼﻥ ﻋﻠﻰ ﺍﻟﺮﺟﻞ ﻋﺐﺀ ﺍﻹﻧﻔﺎﻕ ﻭﻣﺴﺆﻭﻟﻴ‪‬ﺔ ﺍﻟﺮﻋﺎﻳﺔ‪ .‬ﺝ‪ .‬ﺍﻹﺷﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ‬
‫ﺇﱃ ﺍﻟﻮﺍﺟﺐ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻋﻠﻰ ﺍ‪‬ﺘﻤﻊ ﻭﺍﻟﺪﻭﻟﺔ ﻹﺯﺍﻟﺔ ﺍﻟﻌﻮﺍﺋﻖ ﺃﻣﺎﻡ ﺍﻟﺰ‪‬ﻭﺍﺝ ﻭﺗﻴﺴﲑ ﺳﺒﻠﻪ‪ ،‬ﻭﻫﺬﺍ ﻻ ﳒﺪﻩ‬
‫ﰲ ﺍﻹﻋﻼﻥ ﺍﻟﻌﺎﳌﻲ‪.‬‬
 ‫‪ISoIT‬‬ ‫‪- 264‬‬

‫ﺩ ـ ﻭﻧﺸﲑ ﻫﻨﺎ ﺇﱃ ﻭﺟﻮﺩ ﻓﺎﺭﻕ ﺁﺧﺮ ﻭﻫﻮ ﻋﺪﻡ ﺫﻛﺮ ﺍﻟﺪ‪‬ﻳﻦ ﰲ ﺍﻹﻋﻼﻥ ﺍﻹﺳﻼﻣﻲ ﻛﻌﺎﺋﻖ ﳚﺐ‬
‫ﻧﻔﻴﻪ‪ ،‬ﰲ ﺣﲔ ﺭﻛﹼﺰ ﺍﻹﻋﻼﻥ ﺍﻟﻌﺎﳌﻲ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﳊﻘﻴﻘﺔ ﻫﻲ ﺃ ﹼﻥ ﺍﻟﺪ‪‬ﻳﻦ ﻭﺍﻻﻧﺴﺠﺎﻡ ﻓﻴـﻪ ﺇﱃ ﺣـ ‪‬ﺪ ﻣـﺎ‪،‬‬
‫ﻛﻮﺣﺪﺓ ﺩﻳﻦ ﺍﻟﺰﻭﺝ ﻭﺍﻟﺰﻭﺟﺔ ﺇﱃ ﺣ ‪‬ﺪ ﺍﻹﳝﺎﻥ ﺑﺎﻹﻟﻪ ﺍﻟﻮﺍﺣﺪ ﻭﺍﻹﳝﺎﻥ ﺑﺎﻟﺮ‪‬ﺳﺎﻟﺔ ﺃﻣﺮ ﺿـﺮﻭﺭﻱ ﺟـ ‪‬ﺪﹰﺍ‬
‫ﻟﺘﺤﻘﻴﻖ ﺍﻻﻧﺴﺠﺎﻡ ﺍﳌﻄﻠﻮﺏ‪ ،‬ﻭ ﺇ ﹼﻻ ﺗﻌﺮﺽ ﺍﻟﺘﺸﻜﻴﻞ ﺍﻟﻌﺎﺋﻠﻲ ﻟﻠﺨﻄﺮ ﻭﺍﳋﻼﻑ‪ .10 .‬ﳜﺘﻠﻒ ﺍﻹﻋﻼﻥ‬
‫ﺍﻹﺳﻼﻣﻲ ﻋﻦ ﺍﻟﻌﺎﳌﻲ ﺑﺄ ﹼﻥ ﺍﻹﺳﻼﻣﻲ ﻳﺆﻛﹼﺪ ﻋﻠﻰ ﺣﻘﻮﻕ ﺍﻷﺑﻮﻳﻦ ﻭﺣﻘﻮﻕ ﺍﻷﻗﺎﺭﺏ ﺍﻟﻌﺎﳌﻲ ﻻ ﺫﻛـﺮ‬
‫ﻓﻴﻪ ﻟﺬﻟﻚ‪.‬‬
‫‪ .11‬ﰲ ﳎﺎﻝ ﺍﻟﺘﺮﺑﻴﺔ ﻭﺍﻟﺘﻌﻠﻴﻢ ﳒﺪ ﺍﻹﻋﻼﻥ ﺍﻹﺳﻼﻣﻲ ﻳﺆﻛﹼﺪ ﻭﺟﻮ‪‬ﻤﺎ ﻋﻠﻰ ﺍ‪‬ﺘﻤﻊ ﻭﺍﻟﺪﻭﻟـﺔ‪،‬‬
‫ﻭﺫﻟﻚ ﺑﺸﻜﻞ ﻣﻄﻠﻖ ﻭﻟﻜ ﹼﻞ ﺍﳌﺮﺍﺣﻞ‪ ،‬ﺃﻣ‪‬ﺎ ﺍﻹﻋﻼﻥ ﺍﻟﻌﺎﳌﻲ ﻓﻴﺆﻛﹼﺪ ﻋﻠﻰ ﺃ ﹼﻥ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻻﺑﺘﺪﺍﺋﻲ ﳚـﺐ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﳎ‪‬ﺎﻧﻴﹰﺎ ﻭ ﺇﺟﺒﺎﺭ‪‬ﻳﺎﹰ‪ ،‬ﹼﰒ ﻳﻄﺮﺡ ﻓﻜﺮﺓ ﺍﻟﻔﺮﺹ ﺍﳌﺘﺴﺎﻭﻳﺔ ﰲ ﺍﳌﺮﺍﺣﻞ ﺍﻷﺧﺮﻯ‪.‬‬
‫‪ .12‬ﺃﻫﺪﺍﻑ ﺍﻟﺘﺮﺑﻴﺔ ﰲ ﺍﻹﻋﻼﻥ ﺍﻹﺳﻼﻣﻲ ﺗﺘﻠﺨ‪‬ﺺ ﰲ‪ :‬ﺇﳚﺎﺩ ﺍﻟﺘﻜﺎﻣـﻞ ﻭﺍﻟﺘـﻮﺍﺯﻥ ﻭﺗﻨﻤﻴـﺔ‬
‫ﺍﻟﺸﺨﺼﻴﺔ‪ ،‬ﻭﺗﻌﺰﻳﺰ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻠﹼﻪ‪ ،‬ﻭﺍﻻﺣﺘﺮﺍﻡ ﻟﻠﺤﻘﻮﻕ ﻭﺍﻟﻮﺍﺟﺒﺎﺕ ﻭﲪﺎﻳﺘﻬﺎ‪.‬ﰲ ﺣﲔ ﻳﺆﻛﹼﺪ ﺍﻹﻋـﻼﻥ‬
‫ﺍﻟﻌﺎﳌﻲ ﻋﻠﻰ ﻣﺴﺄﻟﺔ ﺇﳚﺎﺩ ﺍﳊ ‪‬ﺪ ﺍﻷﻛﻤﻞ ﻣﻦ ﺍﻟﻨﻤ ‪‬ﻮ ﰲ ﺍﻟﺸﺨﺼﻴ‪‬ﺔ‪ ،‬ﻭﺗﻘﻮﻳﺔ ﺍﺣﺘﺮﺍﻡ ﺍﳊﻘﻮﻕ ﻭﺍﳊﺮﻳ‪‬ـﺎﺕ‬
‫ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﻭﺗﺴﻬﻴﻞ ﻣﺒﺪﺃ ﺣﺴﻦ ﺍﻟﺘﻔﺎﻫﻢ ﻭﺍﻟﺘﻀﺤﻴﺔ ﻭﺍﺣﺘﺮﺍﻡ ﺍﻟﻌﻘﺎﺋﺪ ﺍﳌﺨﺎﻟﻔﺔ‪ ،‬ﻭﻧﺸﺮ ﺍﶈﺒ‪‬ﺔ ﻭﺍﻟﻌﻤـﻞ‬
‫ﻋﻠﻰ ﺣﻔﻆ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﺍﻟﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ ﻭﺍﺿﺢ‪.‬‬
‫‪ .13‬ﺍﳌﺎﺩ‪‬ﺓ ﺍﻟﻌﺎﺷﺮﺓ ﰲ ﺍﻹﻋﻼﻥ ﺍﻹﺳﻼﻣﻲ ﺗﻨﺴﺠﻢ ﲤﺎﻣﹰﺎ ﻣﻊ ﺍﻷﺳﺲ ﺍﻟﻌﻘﺎﺋﺪﻳ‪‬ﺔ ﻭﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﻓﻬﻲ‬
‫ﺗﺆﻛﹼﺪ ﻋﻠﻰ ﺃ ﹼﻥ ﺍﻹﺳﻼﻡ ﻳﻨﺴﺠﻢ ﲤﺎﻣﹰﺎ ﻣﻊ ﺍﳌﻤﻴ‪‬ﺰ ﺍﻷﻭﻝ ﻭﺍﻵﺧﺮ ﻟﻺﻧﺴﺎﻥ )ﺍﻟﻔﻄﺮﺓ( ﻓﻬﻮ ﺩﻳﻦ ﺍﻹﻧﺴﺎﻧﻴﺔ‪.‬‬
‫ﻭﻟﺬﻟﻚ ﳒﺪﻩ ﻳﻜﺘﻔﻲ ﺑﺎﳌﺎﺩ‪‬ﺓ ﺍﻟﻌﺎﺷﺮﺓ ﺍﻟﱵ ﲤﻨﻊ ﺍﻹﻛﺮﺍﻩ ﻭﺍﻻﺳﺘﻐﻼﻝ‪ ،‬ﻭﻳﺴﻜﺖ ﻋﻦ ﻣﺴﺄﻟﺔ ﺍﳊﺮﻳ‪‬ـﺔ ﰲ‬
‫ﻫﺬﺍ ﺍﻟﺘﻐﻴﲑ‪ ،‬ﻭﺫﻟﻚ ﻻ ﹼﻥ ﻟﻺﺳﻼﻡ ﺭﺃﻳﻪ ﺍﻟﻜﺎﻣﻞ ﺍﻟﻮﺍﺿﺢ ﺍﻟﹼﺬﻱ ﺑﻴ‪‬ﻨﺘﻪ ﻫﺬﻩ ﺍﳌﺎﺩ‪‬ﺓ‪ ،‬ﻓﻬﻮ ﺩﻳﻦ ﺍﻟﻔﻄﺮﺓ‪ ،‬ﻭﻣﺎ‬
‫ﻋﺪﺍﻩ ﻣﻦ ﺃﺩﻳﺎﻥ ﺃﺻﺎ‪‬ﺎ ﺍﻟ‪‬ﺘﺤﺮﻳﻒ ﻓﻔﻘﺪﺕ ﻣﺼﺪﺍﻗﻴ‪‬ﺘﻬﺎ ﺍﻟﺪﻳﻨﻴ‪‬ﺔ ﺍﻟﻜﺎﻣﻠﺔ‪.‬ﺃﻣ‪‬ﺎ ﺍﻹﳊﺎﺩ ﻓﻬﻮ ﰲ ﻧﻈﺮ ﺍﻹﺳﻼﻡ‬
‫ﺧﺮﻭﺝ ﻋﻦ ﺍﻹﻃﺎﺭ ﺍﻹﻧﺴﺎﱐ ﻭﺩﺧﻮﻝ ﰲ ﺍﻟﻌﺎﱂ ﺍﳊﻴﻮﺍﱐ‪ ،‬ﺑﻞ ﻫﻮ ﺃﺿ ﹼﻞ ﻣﻦ ﺫﻟﻚ‪.‬ﰲ ﺣﲔ ﳒﺪ ﺍﻹﻋﻼﻥ‬
‫ﺍﻟﻌﺎﳌﻲ ﻳﺆﻛﹼﺪ ﻋﻠﻰ ﺣﺮﻳ‪‬ﺔ ﺗﻐﻴﲑ ﺍﻟﺪ‪‬ﻳﻦ ﻭﺍﻟﻌﻘﻴﺪﺓ ﻣﻄﻠﻘﺎﹰ‪ ،‬ﳑ‪‬ﺎ ﻳﻌﺒ‪‬ﺮ ﻋﻦ ﻓﺎﺭﻕ ﺟﻮﻫﺮﻱ ﰲ ﺍﻟﺘﺼﻮ‪‬ﺭ ﺑﻴﻨﻬﻤﺎ‪.‬‬
‫‪ .14‬ﻣﻘﺎﺑﻞ ﺍﳌﺎﺩ‪‬ﺓ ﺍﳊﺎﺩﻳﺔ ﻋﺸﺮﺓ ﻣﻦ ﺍﻹﻋﻼﻥ ﺍﻹﺳﻼﻣﻲ ﺗﻄﺮﺡ ﺍﳌﺎﺩ‪‬ﺓ ﺍﻟﺮﺍﺑﻌﺔ ﻣﻦ ﺍﻹﻋﻼﻥ ﺍﻟﻌﺎﳌﻲ‬
‫ﻧﻔﺴﻬﺎ‪ ،‬ﺇ ﹼﻻ ﺃ ﹼﻥ ﺍﻟﻔﺮﻕ ﺷﺎﺳﻊ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻓﺎﳌﺎﺩ‪‬ﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺗﻌﻠﻦ ﻭﻻﺩﺓ ﺍﻹﻧﺴﺎﻥ ﺑﻄﺒﻴﻌﺘﻪ ﺣ ‪‬ﺮﺍﹰ‪ ،‬ﻭﺗﻨﻔﻲ ﻋﻨﻪ‬
‫ﺍﻻﺳﺘﻌﺒﺎﺩ ﻭﺍﻟﺬ ﹼﻝ ﻭﺍﻟﻘﻬﺮ ﻭﺍﻻﺳﺘﻐﻼﻝ‪ ،‬ﻭﺗﻌﺘﱪ ﺍﳊﺮﻳ‪‬ﺔ ﻧﺎﺑﻌﺔ ﻣﻦ ﻋﺒﻮﺩﻳ‪‬ﺘﻪ ﻟﻠﹼﻪ ﺗﻌﺎﱃ‪ .‬ﻓﺎﻟﻌﺒﻮﺩﻳ‪‬ﺔ ﻟﻠﹼﻪ ﺗﻌﺎﱃ‬
‫ﻻ ﺗﻌﲏ ـ ﻛﻤﺎ ﻳﺘﺼﻮ‪‬ﺭﻫﺎ ﺍﳉﺎﻫﻠﻮﻥ ـ ﺗﻜﺮﻳﺴﹰﺎ ﻟﻠﺬﺍﺕ ﺍﻹﳍﻴﺔ‪ ،‬ﻓﻬﻮ ﺍﻟﻐﲏ ﺍﳌﻄﻠﻖ ﺟ ﹼﻞ ﻭﻋﻼ‪ ،‬ﻭ ﺇﻧ‪‬ﻤﺎ‬
‫ﻳﻌﲏ ﺍﻟﺘﺤﺮ‪‬ﺭ ﻣﻦ ﻛ ﹼﻞ ﺗﻌﻠﹼﻖ ﺑﺴﻮﺍﻩ‪ ،‬ﻭﺍﻟﻌﻤﻞ ﻭﻓﻖ ﻫﺪﺍﻩ ﻷﻧـّﻪ ﺳﺒﻴﻞ ﺍﻟﻔﻼﺡ‪.‬ﺃﻣ‪‬ﺎ ﺍﳌﺎﺩ‪‬ﺓ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ﻓﺈﻧ‪‬ﻤـﺎ‬
‫ﻕ ﺩﻭﻥ ﺑﻴﺎﻥ ﻟﻸﺳﺲ ﺃﻭ ﺗﻮﺿﻴﺢ ﻟﻠﻌﻼﻗﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺑﺎﻟﻠﹼﻪ ﺗﻌﺎﱃ‪.‬‬ ‫ﺗﺮﻓﺾ ﺍﻻﺳﺘﻌﺒﺎﺩ ﻭﻧﻈﺎﻡ ﺍﻟﺮ ‪‬‬
‫‪ .15‬ﻭﳑ‪‬ﺎ ﳝﺘﺎﺯ ﺑﻪ ﺍﻹﻋﻼﻥ ﺍﻹﺳﻼﻣﻲ ﻣﺴﺄﻟﺔ ﻧﻔﻲ ﺍﻻﺳﺘﻌﻤﺎﺭ ﺑﺸﺘ‪‬ﻰ ﺃﻧﻮﺍﻋـﻪ‪ ،‬ﻭﲢﺮﳝـﻪ ﲢﺮﳝـﹰﺎ‬
‫ﻣﺆﻛﹼﺪﺍﹰ‪ ،‬ﻭﻣﻨﺢ ﺍﻟﺸﻌﻮﺏ ﺣ ‪‬ﻖ ﺍﻟﻌﻤﻞ ﻟﻠﺘﺤﺮ‪‬ﺭ ﻭﺗﻘﺮﻳﺮ ﺍﳌﺼﲑ‪ ،‬ﻭ ﺇﳚﺎﺏ ﺍﻟﺪﻋﻢ ﳍﺎ ﻋﻠﻰ ﻛ ﹼﻞ ﺍﻟـﺸﻌﻮﺏ‬
‫ﺍﻷﺧﺮﻯ‪ ،‬ﹼﰒ ﺍﻟﺘ‪‬ـﺄﻛﻴﺪ ﻋﻠﻰ ﺍﻟﺸﺨﺼﻴ‪‬ﺔ ﺍﳌﺴﺘﻘﻠﹼﺔ ﳉﻤﻴﻊ ﺍﻟﺸﻌﻮﺏ‪.‬ﰲ ﺣﲔ ﻻ ﻳﺬﻛﺮ ﺍﻹﻋﻼﻥ ﺍﻟﻌـﺎﳌﻲ‬
‫ﺇﺣﺴﺎﻥ ﻣﻮﺳﻰ ﺣﺴﻦ ﺍﻟﺮﺑﻴﻌﻲ ‪265 -‬‬

‫ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﳑﺎ ﻳﻜﺸﻒ ﻋﻦ ﻧﻘﻄﺔ ﺿﻌﻒ ﻛﺒﲑﺓ ﰲ ﺃﻫﺪﺍﻑ ﻭﺍﺿﻌﻴﻪ‪ ،‬ﺑﻞ ﺭﺑ‪‬ﻤﺎ ﺃﺭﺍﺩ ﺃﻥ ﳛﺬﹼﺭ ﺑﻌﺾ‬
‫ﻼ ﺗﻠﺠﺄ ﻟﻠﺜﻮﺭﺓ ﺿﺪ‪‬ﻩ ﻛﻤﺎ ﻳﺒﺪﻭ ﻣﻦ ﺍﻟﻔﻘﺮﺓ ﺍﻟﺜﺎﻟﺜﺔ ﰲ ﻣﻘﺪ‪‬ﻣﺘﻪ‪.‬‬ ‫ﺍﻟﺸﻌﻮﺏ ﻟﺌ ﹼ‬
‫ـﻪ ﱂ ﻳﺬﻛﺮ ﺣ ‪‬ﻖ ﺍﻟﺘﺠﻨ‪‬ﺲ ﲜﻨﺴﻴﺔ ﻻﻥ ﻫﺬﺍ ﻣـﻦ‬ ‫‪ .16‬ﻭﳑﺎ ﳝﺘﺎﺯ ﺑﻪ ﺍﻹﻋﻼﻥ ﺍﻹﺳﻼﻣﻲ ﺃﻳﻀﹰﺎ ﺃﻧ ّ‬
‫ﺍﻷﻣﻮﺭ ﺍﳌﻮﺿﻮﻋﺔ‪ ،‬ﺍﻟﱵ ﻣﺰ‪‬ﻗﺖ ﺣﺘ‪‬ﻰ ﺍﻷﻣﻢ ﺍﻟﻮﺍﺣﺪﺓ ﻭﲢﻮ‪‬ﻟﺖ ﺇﱃ ﻋﺎﺋﻖ ﻛﺒﲑ ﰲ ﺳﺒﻴﻞ ﺗﻮﺣﻴﺪﻫﺎ‪.‬‬
‫‪ .17‬ﻭﺭﻏﻢ ﺃﻥ ﺍﻹﻋﻼﻧﲔ ﺁﻣﻨﺎ ﲝﻘﻮﻕ ﺍﻟﻌﻤﻞ ﺇ ﹼﻻ ﺃ ﹼﻥ ﺍﻹﻋﻼﻥ ﺍﻹﺳﻼﻣﻲ ﻃﻠﺐ ﻣﻦ ﺍﻟﻌﺎﻣﻞ ﺑﺪﻭﺭﻩ‬
‫ﺏ‬
‫ﺃﻥ ﳜﻠﺺ ﻭﻳﺘﻘﻦ ﻋﻤﻠﻪ‪ ،‬ﻛﻤﺎ ﻃﻠﺐ ﻣﻦ ﺍﻟﺪﻭﻟﺔ ﺃﻥ ﺗﺘﺪ ‪‬ﺧﻞ ﺑﻜ ﹼﻞ ﻧﺰﺍﻫﺔ ﳊ ﹼﻞ ﺍﻟﱰﺍﻉ ﺑﲔ ﺍﻟﻌﺎﻣـﻞ ﻭﺭ ‪‬‬
‫ﺍﻟﻌﻤﻞ ﻭ ﺇﻗﺮﺍﺭ ﺍﳊ ‪‬ﻖ ﺩﻭﻥ ﲢﻴ‪‬ﺰ‪.‬‬
‫‪ .18‬ﺗﺆﻛﹼﺪ ﺍﳌﺎﺩ‪‬ﺓ ﺍﻟﺮﺍﺑﻌﺔ ﻋﺸﺮﺓ ﰲ ﺍﻹﻋﻼﻥ ﺍﻹﺳﻼﻣﻲ ﻋﻠﻰ ﺣ ‪‬ﻖ ﺍﻟﻜـﺴﺐ‪ ،‬ﻭﻟﻜﻨ‪‬ﻬـﺎ ﺗﻘﻴ‪‬ـﺪﻩ‬
‫ﺑﺎﳌﺸﺮﻭﻉ‪ ،‬ﳑﺎ ﻳﻮﺣﻲ ﲟﻔﻬﻮﻡ ﺍﻟﻮﺻﻒ ﺑﻮﺟﻮﺩ ﺃﺳﺎﻟﻴﺐ ﻣﺮﻓﻮﺿﺔ‪ ،‬ﻭﺫﻛﺮﺕ ﻣﻨﻬﺎ‪ :‬ﺍﻻﺣﺘﻜﺎﺭ ﻭﺍﻟﻐـﺶ‬
‫ﻭﺍﻹﺿﺮﺍﺭ ﺑﺎﻟﻨﻔﺲ ﺃﻭ ﺑﺎﻟﻐﲑ ﻛﻤﺎ ﺭﻛﹼﺰﺕ ﻋﻠﻰ ﻣﻨﻊ ﺍﻟﺮ‪‬ﺑﺎ‪ ،‬ﺃﻣ‪‬ﺎ ﺍﻹﻋﻼﻥ ﺍﻟﻌﺎﳌﻲ ﻓﻼ ﳒﺪﻩ ﻳﺘﻌﺮ‪‬ﺽ ﳌﺜـﻞ‬
‫ﻫﺬﻩ ﺍﻷﻣﻮﺭ‪.‬‬
‫‪ .19‬ﺗﺆﻛﹼﺪ ﺍﳌﺎﺩﺓ ﺍﳋﺎﻣﺴﺔ ﻋﺸﺮﺓ ﺿﺮﻭﺭﺓ ﻣﺸﺮﻭﻋﻴ‪‬ﺔ ﺍﻟﺴﺒﻴﻞ ﳊﺼﻮﻝ ﺍﳌﻠﻜﻴ‪‬ﺔ‪ ،‬ﻭﺗﺆﻛﹼﺪ ﺃﻳﻀﹰﺎ ﻋﻠﻰ‬
‫ﺃﻥ ﻻ ﺗﺆﺩ‪‬ﻱ ﺍﳌﻠﻜﻴ‪‬ﺔ ﺇﱃ ﺇﳚﺎﺩ ﺿﺮﺭ ﺑﺎﻟﺸﺨﺺ ﻧﻔﺴﻪ ﺃﻭ ﺑﻐﲑﻩ‪ ،‬ﻭ ﺇﺫﺍ ﲤﺸ‪‬ﻴﻨﺎ ﻣﻊ ﺍﺗ‪‬ﺴﺎﻉ ﻣﻔﻬﻮﻡ ﺍﻟﻀﺮﺭ‬
‫ﻟﻴﺸﻤﻞ ﺍﻷﺿﺮﺍﺭ ﺍﻻﺟﺘﻤﺎﻋﻴ‪‬ﺔ ﺍﳌﺘﻨﻮ‪‬ﻋﺔ ﺃﺩﺭﻛﻨﺎ ﺩﻗﹼﺔ ﺍﻟﺘ‪‬ﻌﺒﲑ ﺍﻹﺳﻼﻣﻲ ﻭﻧﻔﻮﺭﻩ ﻣﻦ ﺍﺳﺘﻐﻼﻝ ﺍﻟﺮﺃﲰﺎﻟﻴ‪‬ﺔ ﳍﺬﺍ‬
‫ﺍﳊ ‪‬ﻖ ﰲ ﺍﻹﺿﺮﺍﺭ ﲝﻖ ﺍﻟﺸﻌﻮﺏ ﺍﻷﺧﺮﻯ ﻭﺿﺮﺏ ﺍﻗﺘﺼﺎﺩﻫﺎ ﻭ‪‬ﺐ ﺧﲑﺍ‪‬ﺎ‪.‬‬
‫‪ .20‬ﻭﳑﺎ ﳝﺘﺎﺯ ﺑﻪ ﺍﻹﻋﻼﻥ ﺍﻹﺳﻼﻣﻲ ﺣ ﹼﻘﹰﺎ ﻫﻮ ﺍﻋﺘﺒﺎﺭﻩ ﺍﳌﺴﺄﻟﺔ ﺍﻷﺧﻼﻗﻴﺔ ﺣ ﹼﻘﹰﺎ ﺇﻧـﺴﺎﻧﻴﹰﺎ ﻣﻬﻤ‪‬ـﺎﹰ‪،‬‬
‫ﻓﻘﺮ‪‬ﺭ ﺫﻟﻚ ﰲ ﺍﳌﺎﺩ‪‬ﺓ ﺍﻟﺴﺎﺑﻌﺔ ﻋﺸﺮﺓ‪.‬ﻭﻻ ﻳﻮﺟﺪ ﻧﺺ ﻳﻘﺎﺑﻠﻪ ﰲ ﺍﻹﻋﻼﻥ ﺍﻟﻌﺎﳌﻲ ﻭ ﺇﻥ ﻛﺎﻥ ﻗﺪ ﺫﻛﺮ ﰲ‬
‫ﺍﳌﺎﺩ‪‬ﺓ ﺍﻟﺘﺎﺳﻌﺔ ﻭﺍﻟﻌﺸﺮﻳﻦ ﺃﻥ ﺭﻋﺎﻳﺔ ﺍﳌﻘﺘﻀﻴﺎﺕ ﺍﻷﺧﻼﻗﻴﺔ ﳝﻜﻦ ﺃﻥ ﺗﺸﻜﹼﻞ ﺣـﺪﻭﺩﹰﺍ ﻟﺘﻤﺘ‪‬ـﻊ ﺍﻟﻔـﺮﺩ‬
‫ﺑﺎﳊﺮﻳ‪‬ﺎﺕ‪ ،‬ﻭﻟﻜﻦ ﻣﻼﺣﻈﺔ ﻋﺒﺎﺭﺓ )ﰲ ﺇﻃﺎﺭ ﳎﺘﻤﻊ ﺩﳝﻘﺮﺍﻃﻲ( ﰲ ﺧﺘﺎﻡ ﺍﳌﺎﺩ‪‬ﺓ ﺗﻨﺒﺌﻨﺎ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻷﺧﻼﻕ‬
‫ﻫﻨﺎ ﻫﻮ ﺣﺮ‪‬ﻳﺎﺕ ﺍﻵﺧﺮﻳﻦ ﻻ ﺍﳌﻌﺎﱐ ﺍﻷﺧﻼﻗﻴﺔ ﺍﻟﺮﻓﻴﻌﺔ‪ ،‬ﻭﻋﻠﻰ ﺃﻱ ﺣﺎﻝ ﻓﻬﻲ ﻻ ﺗﻘﺮ‪‬ﺭ‪ ،‬ﺣ ﹼﻘﹰﺎ ﺇﻧﺴﺎﻧ‪‬ﻴﹰﺎ ﰲ‬
‫ﺍﳊﺼﻮﻝ ﻋﻠﻰ ﺑﻴﺌﺔ ﺃﺧﻼﻗﻴ‪‬ﺔ ﻧﻈﻴﻔﺔ ﲤﻜﱢﻦ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺑﻨﺎﺀ ﺫﺍﺗﻪ ﻣﻌﻨﻮ‪‬ﻳﹰﺎ‪.‬‬
‫‪ .21‬ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﹼﱵ ﺍﻣﺘﺎﺯ ‪‬ﺎ ﺍﻹﻋﻼﻥ ﺍﻹﺳﻼﻣﻲ ﺃﻳﻀﹰﺎ ﻣﻮﺿﻮﻉ ﺭﻓﻀﻪ ﻹﺧـﻀﺎﻉ ﺃﻱ ﻓـﺮﺩ‬
‫ﻟﻠﺘﺠﺎﺭﺏ ﺍﻟﻄﺒﻴ‪‬ﺔ ﺃﻭ ﺍﻟﻌﻠﻤﻴ‪‬ﺔ ﺇ ﹼﻻ ﺑﺸﺮﻃﲔ‪ :‬ﺍﻟﺮﺿﺎ‪ ،‬ﻭﻋﺪﻡ ﺍﳋﻄﺮ‪.‬‬
‫‪ .22‬ﻛﻤﺎ ﺭﻓﻀﺖ ﺍﳌﺎﺩ‪‬ﺓ ﺍﻟﻌﺸﺮﻭﻥ ﻓﻜﺮﺓ ﺳ ‪‬ﻦ ﺍﻟﻘﻮﺍﻧﲔ ﺍﻻﺳﺘﺜﻨﺎﺋﻴ‪‬ﺔ ﺍﻟﹼﱵ ﲡﻴﺰ ﺗﻌـﺮﻳﺾ ﺍﻹﻧـﺴﺎﻥ‬
‫ﻟﻠﺘ‪‬ﻌﺬﻳﺐ ﺃﻭ ﺍﳌﻌﺎﻣﻼﺕ ﺍﳌﺬﻟﹼﺔ ﻭﺍﻟﻘﺎﺳﻴﺔ ﻭﺍﳌﻨﺎﻓﻴﺔ ﻟﻠﻜﺮﺍﻣﺔ‪ ،‬ﺃﻭ ﺗﻌﺮﻳﻀﻪ ﻟﻠﺘﺠﺎﺭﺏ ﻭﺃﻣﺜﺎﻝ ﺫﻟﻚ‪.‬ﻭﻫـﻲ‬
‫ﻓﻜﺮﺓ ﺟﺪﻳﺮﺓ ﺑﺎﻻﻫﺘﻤﺎﻡ ﻭﻻ ﺗﺮﻛﻴﺰ ﻋﻠﻴﻬﺎ ﰲ ﺍﻹﻋﻼﻥ ﺍﻟﻌﺎﳌﻲ‪.‬‬
‫‪ .23‬ﺭﺑ‪‬ﻤﺎ ﻇ ‪‬ﻦ ﺍﻟﺒﻌﺾ ﺃ ﹼﻥ ﺍﻹﻋﻼﻥ ﺍﻟﻌﺎﳌﻲ ﳝﺘﺎﺯ ﲟﻨﺤﻪ ﺍﳊﺮﻳ‪‬ﺔ ﺍﳌﻄﻠﻘﺔ ﻟﻠﺘ‪‬ﻌﺒﲑ ﻭﺍﻟﺒﻴﺎﻥ‪ ،‬ﺇ ﹼﻻ ﺃﻧــّﻨﺎ‬
‫ﻧﻌﺘﱪ ﺫﻟﻚ ﻧﻘﺼﺎﹰ‪ ،‬ﻓﺈﻧ‪‬ﻪ ﻻ ﳝﻜﻦ ﺍﻟﺴﻤﺎﺡ ﺑﺒﻴﺎﻥ ﻳﺘﺮﻙ ﺃﺛﺮﻩ ﺍﻷﺧﻼﻗﻲ ﺍﳌﺨﺮ‪‬ﺏ ﻭﻳﺸﻮ‪‬ﻩ ﺍﳊﻘﻴﻘﺔ ﻭﻳﻬـﲔ‬
‫ﻣﻘﺪ‪‬ﺳﺎﺕ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻓﺎﻹﻫﺎﻧﺔ ﻟﻠﻤﻘﺪ‪‬ﺳﺎﺕ ﻫﻲ ﺑﻼ ﺷﻚ ﺃﺷ ‪‬ﺪ ﻣﻦ ﺍﻹﻫﺎﻧﺔ ﻟﻸﺷﺨﺎﺹ‪ .‬ﻟـﺬﻟﻚ ﻓـﺈ ﹼﻥ‬
‫ﺗﻘﻴﻴﺪﻩ ﰲ ﺍﻹﻋﻼﻥ ﺍﻹﺳﻼﻣﻲ ﺑﻌﺒﺎﺭﺓ )ﺑﺸﻜﻞ ﻻ ﻳﺘﻌﺎﺭﺽ ﻣﻊ ﺍﳌﺒﺎﺩﺉ ﺍﻟﺸﺮﻋﻴ‪‬ﺔ( ﻫﻮ ﺍﻷﻗﺮﺏ ﻟﻠـﺮﻭﺡ‬
‫ﺍﻹﻧﺴﺎﻧﻴﺔ‪.‬‬
 ‫‪ISoIT‬‬ ‫‪- 266‬‬

‫‪ 24‬ـ ﻭﳑﺎ ﺍﻣﺘﺎﺯ ﺑﻪ ﺍﻹﻋﻼﻥ ﺍﻹﺳﻼﻣﻲ ﻛﺬﻟﻚ ﻣﺴﺄﻟﺔ ﻣﻨﺢ ﺍﻵﻧﻴﺎﻥ ﺣ ‪‬ﻖ ﺍﻟـﺪ‪‬ﻋﻮﺓ ﺇﱃ ﺍﳋـﲑ‬
‫ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ﳑ‪‬ﺎ ﻳﺆﻛﹼﺪ ﺍﳌﺴﺆﻭﻟﻴ‪‬ﺔ ﺍﻟﻔﺮﺩﻳ‪‬ﺔ ﲡﺎﻩ ﻣﺎ ﻳﻘﻊ ﻣﻦ ﳐﺎﻟﻔﺎﺕ ﻟﻠﺒﻴﺌﺔ ﺍﻷﺧﻼﻗﻴﺔ ﻣﻦ ﺟﻬـﺔ‪،‬‬
‫ﻭﲡﺎﻩ ﻛ ﹼﻞ ﻣﺎ ﻳﺮﺗﻔﻊ ﺑﺎﳌﺴﺘﻮﻯ ﺍﻹﳚﺎﰊ ﻟﻠﻤﺠﺘﻤﻊ ﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ‪.‬‬
‫‪ .25‬ﻫﻨﺎﻙ ﺇﺷﺎﺭﺓ ﺭﺍﺋﻌﺔ ﰲ ﺍﻹﻋﻼﻥ ﺍﻹﺳﻼﻣﻲ ﳊﻘﻴﻘﺔ ﺃ ﹼﻥ ﻭﻻﻳﺔ ﺍﻷﻣﺮ ﺃﻣﺎﻧﺔ ﳛـﺮﻡ ﺍﺳـﺘﻐﻼﳍﺎ‪،‬‬
‫ﻼ ﰲ ﺍﻹﻋﻼﻥ ﺍﻟﻌﺎﳌﻲ‪.‬‬ ‫ﻭﻫﺬﺍ ﻣﺎ ﻻ ﳒﺪ ﻟﻪ ﻣﻘﺎﺑ ﹰ‬
‫‪ .26‬ﻭﻣﻦ ﺍﻟﻔﺮﻭﻕ ﺑﲔ ﺍﻹﻋﻼﻧﲔ ـ ﻭﻫﻮ ﻓﺮﻕ ﻃﺒﻴﻌﻲ ـ ﺃﻥ ﺍﻹﻋﻼﻥ ﺍﻹﺳﻼﻣﻲ ﻳﻘﻴ‪‬ﺪ ﻛ ﹼﻞ ﺍﳌﻮﺍﺩ‬
‫ﺑﺄﺣﻜﺎﻡ ﺍﻹﺳﻼﻡ ﰲ ﺣﲔ ﻳﻘﻴ‪‬ﺪ ﺍﻹﻋﻼﻥ ﺍﻟﻌﺎﳌﻲ ﻛ ﹼﻞ ﺍﳊﺮ‪‬ﻳﺎﺕ ﺍﻟﻔﺮﺩﻳ‪‬ﺔ ﲝﺮﻳ‪‬ﺔ ﺍﻵﺧﺮﻳﻦ ﻓﻘﻂ‪.‬‬
‫‪ 27‬ـ ﺇﻥ ﺍﻹﻋﻼﻥ ﺍﻹﺳﻼﻣﻲ ﻗﺮ‪‬ﺭ ﺃﻥ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻫﻲ ﺍﳌﺮﺟـﻊ ﺍﻟﻮﺣﻴـﺪ ﻟﺘﻔـﺴﲑ ﺃﻭ‬
‫ﺗﻮﺿﻴﺢ ﺃﻳ‪‬ﺔ ﻣﺎﺩ‪‬ﺓ ﰲ ﺣﲔ ﺃ ﹼﻥ ﺍﻹﻋﻼﻥ ﺍﻟﻌﺎﳌﻲ ﱂ ﻳﺬﻛﺮ ﻣﺮﺟﻌﹰﺎ ﻣﺸﺎ‪‬ﹰﺎ‪.‬‬
‫ﻭ ﻫﻨﺎﻙ ﻓﺮﻭﻗﹰﺎ ﻛﺜﲑﺓ ﺃﺧﺮﻯ ﻻ ﳝﻜﻦ ﺗﻔﺼﻴﻠﻬﺎ ﰲ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺍﻟﻴﺴﲑ ﳝﻜﻦ ﻟﻠﻘـﺎﺭﺉ ﻭﺍﳌﺘﺘﺒـﻊ‬
‫ﻟﺬﻟﻚ ﻣﻌﺮﻓﺘﻬﺎ ﺑﺸﻜﻞ ﻭﺍﺿﺢ‪ ،‬ﺍﻛﺘﻔﻴﺖ ﺑﺬﻛﺮ ﺍﻷﻛﺜﺮ ﺃﳘﻴﺔ ﻓﻴﻪ‪.‬‬
‫ﺇﺣﺴﺎﻥ ﻣﻮﺳﻰ ﺣﺴﻦ ﺍﻟﺮﺑﻴﻌﻲ ‪267 -‬‬

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

‫ﺍﻟﺪﻛﺘﻮﺭ ﺇﺣﺴﺎﻥ ﻣﻮﺳﻰ ﺣﺴﻦ ﺍﻟﺮﺑﻴﻌﻲ‬

‫‪Kolej Universiti Islam Malaysia‬‬
‫‪Tingkat 15 Menara A,Pesiaran MPAJ‬‬
‫‪Jalan Pandan Utama, Pandan Indah, 55100 Kuala Lumpur‬‬
 ‫ﺃﺛﺮ ﺍﻟﺘﻜﻨﻮﻟﻮﺟﻴﺎ ﺍﳊﺪﻳﺜﺔ ﰲ ﺍﻟﻨﻈﺮ ﺍﻟﻔﻘﻬﻲ ﺍﻟﻄﻼﻕ ﺑﺎﳍﺎﺗﻒ ﺍﳉﻮﺍﻝ ﳕﻮﺫﺟﺎ‬

‫ﺩ‪ .‬ﻓﺮﻳﺪﺓ ﺯﻭﺯﻭ‬

‫ﺗﻮﻃﺌﺔ‪ :‬ﺩﺧﻮﻝ ﺍﻟﺘﻜﻨﻮﻟﻮﺟﻴﺎ ﺍﳊﺪﻳﺜﺔ ﻛﻞ ﳎﺎﻻﺕ ﺍﳊﻴﺎﺓ‪.‬‬
‫ﺑﺪﺧﻮﻝ ﺍﻟﺘﻜﻨﻮﻟﻮﺟﻴﺎ ﺑﻼﺩﻧﺎ ﻭﻣﺴﺎﳘﺘﻬﺎ ﰲ ﺍﻟﺘﻄﻮﺭ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﻭﺍﻟﺘﻨﻤﻮﻱ ﻟﻠﺒﻼﺩ ﻣﻦ ﺧﻼﻝ ﺩﻭﺭﻫﺎ‬
‫ﺍﳌﺘﻤﺜﻞ ﰲ ﺗﺴﻬﻴﻞ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺸﺎﺋﻜﺔ‪ ،‬ﻭﺍﺧﺘﺼﺎﺭ ﺍﻟﻮﻗﺖ‪ ،‬ﻭﺗﻘﻠﻴﻞ ﺍﻟﻴﺪ ﺍﻟﻌﺎﻣﻠﺔ‪.‬‬
‫ﻛﻤﺎ ﻛﺎﻥ ﳍﺎ ﺗﺄﺛﲑ ﻛﺒﲑ ﻋﻠﻰ ﺑﻴﻮﺗﻨﺎ ﻋﻨﺪﻣﺎ ﺳﺎﻋﺪﺕ ﺍﻷﻡ ﻋﻠﻰ ﺍﻟﺘﻨﻈﻴﻒ ﻭﺍﻟﺘﺮﺗﻴﺐ‪ ...‬ﻭﻛﻞ ﻫﺬﺍ‬
‫ﻛﺎﻥ ﺃﻣﺮﺍ ﳑﺘﺎﺯﺍ ﻭﻳﺘﻤﻨﺎﻩ ﺃﻱ ﻓﺮﺩ ﻣﻦ ﺃﻓﺮﺍﺩ ﺍ‪‬ﺘﻤﻊ‪.‬‬
‫ﰲ ﻇﻞ ﻫﺬﻩ ﺍﻟﺘﻄﻮﺭﺍﺕ ﺍﻟﺘﻜﻨﻮﻟﻮﺟﻴﺔ ﺗﻄﻮﺭﺕ ﻭﺑﺸﻜﻞ ﻣﺬﻫﻞ ﻭﺳﺎﺋﻞ ﺍﻻﺗـﺼﺎﻻﺕ‪ ،‬ﻓﻮﺳـﺎﺋﻞ‬
‫ﺍﻻﺗﺼﺎﻝ ﺍﳊﺪﻳﺜﺔ ﻭﺍﳌﺘﻤﺜﻠﺔ ﰲ ﺍﳍﺎﺗﻒ ﻭﺍﻟﺘﻠﻜﺲ ﻭﺍﻟﺘﻠﻐﺮﺍﻑ ﻭﺍﻟﻔﺎﻛﺲ ﻭﺍﻹﻧﺘﺮﻧﻴﺖ‪ ،‬ﻭﻫﻲ ﺁﺧـﺮ ﻣـﺎ‬
‫ﺗﻮﺻﻞ ﺇﻟﻴﻪ ﺍﻟﻌﻘﻞ ﺍﻹﻧﺴﺎﱐ ﰲ ﳎﺎﻝ ﺍﻻﺗﺼﺎﻻﺕ‪ ،‬ﻭﻗﺪ ﺗﻈﻬﺮ ﰲ ﺍﳌﺴﺘﻘﺒﻞ ﻭﺳﺎﺋﻞ ﺃﺧﺮﻯ‪.‬‬
‫ﻭﻫﻲ ﻭﺳﺎﺋﻞ ﺳﺎﳘﺖ ﰲ ﺗﻘﺮﻳﺐ ﺍﻟﺒﻌﻴﺪ‪ ،‬ﻓﺎﺧﺘﺼﺮﺕ ﺍﳌﺴﺎﻓﺎﺕ‪ ،‬ﻭﺳﺎﻋﺪﺕ ﰲ ﺗﻄﻮﻳﺮ ﻋﻤﻠﻴـﺎﺕ‬
‫ﺇﺟﺮﺍﺀ ﺍﻟﻌﻘﻮﺩ ﺍﻟﱵ ﻛﺎﻧﺖ ﺑﺎﻟﻌﺎﺩﺓ ﺗﻜﻮﻥ ﰲ ﳎﻠﺲ ﻭﺍﺣﺪ‪ ،‬ﻓﺘﻐﲑﺕ ﺇﱃ ﻋﻘﻮﺩ ﲡﺮﻱ ﻋـﱪ ﺍﳌﺮﺍﺳـﻠﺔ‬
‫ﺍﳋﻄﻴﺔ ﺍﻟﱵ ﻳﻨﻘﻠﻬﺎ ﺍﻟﱪﻳﺪ ﺍﻟﻌﺎﺩﻱ ﻭﺍﻟﻔﺎﻛﺲ ﻭﺍﻟﺘﻠﻜﺲ ﻭﺍﻟﺘﻠﻐﺮﺍﻑ ﻭﺍﻷﻧﺘﺮﻧﻴﺖ‪ ،‬ﺃﻭ ﺍﳌﺮﺍﺳﻠﺔ ﺍﻟﻜﻼﻣﻴـﺔ‬
‫ﺍﻟﱵ ﻳﻨﻘﻠﻬﺎ ﺍﳍﺎﺗﻒ ﺃﻭ ﺍﻷﻧﺘﺮﻧﻴﺖ ﰲ ﺑﺮﻳﺪﻩ ﺍﻻﻟﻜﺘﺮﻭﱐ ﺃﻭ ﻏﺮﻑ ﺩﺭﺩﺷﺘﻪ‪ .‬ﻓﺎﻧﺘﺸﺮ ﻣﺎ ﻳﻌـﺮﻑ ﺑــ‬
‫"ﺍﻟﻌﻘﻮﺩ ﺍﻟﺘﺠﺎﺭﻳﺔ ﺍﻻﻟﻜﺘﺮﻭﻧﻴﺔ"‪ " ،‬ﺍﻟﺰﻭﺍﺝ ﺍﻻﻟﻜﺘﺮﻭﱐ"‪ ،‬ﻭﻏﲑﻫﺎ‪.‬‬
‫ﻭﱂ ﻳﺘﻮﻗﻒ ﺍﻷﻣﺮ ﻋﻨﺪ ﻫﺬﺍ ﺍﻷﻣﺮ ﻓﻘﻂ ﺑﻞ ﺗﻌﺪﺍﻩ ﺇﱃ ﺇﺟﺮﺍﺀ ﻓﺴﺦ ﺍﻟﻌﻘﻮﺩ ﻋﱪ ﺍﻟﻮﺳﺎﺋﻞ ﻧﻔـﺴﻬﺎ‪،‬‬
‫ﻓﻴ‪‬ﻔﺴﺦ ﻋﻘﺪ ﺃﻭ ﺯﻭﺍﺝ ﻣﺎ ﲟﻜﺎﳌﺔ ﻫﺎﺗﻔﻴﺔ ﺃﻭ ﺑﺮﺳﺎﻟﺔ ﻣﺒﻌﻮﺛﺔ ﻋﱪ ﺑﺮﻳﺪ ﺍﻟﻜﺘﺮﻭﱐ ﺃﻭ ﻫﺎﺗﻒ ﺟـﻮﺍﻝ ﺃﻭ‬
‫ﺭﺳﺎﻟﺔ ﺑﺎﻟﱪﻳﺪ ﺍﻟﻌﺎﺩﻱ ﺃﻭ ﺍﳉﻮﻱ ﺃﻭ ﺍﻟﱪﻳﺪ ﺍﳌﺴﺠﻞ ﻻ ﻳﻬﻢ‪ ،‬ﻓﺎﳌﻬﻢ ﺃﻥ ﺍﻟﻔﺴﺦ ﻗﺪ ﰎ‪ ،‬ﻭﺍﻟﻄﻼﻕ ﻭﻗﻊ‪،‬‬
‫ﻭﻟﻜﻦ ﻫﻞ ﻭﻗﻊ ﺷﺮﻋﺎ ﻛﻤﺎ ﻭﺍﻗﻊ ﻭﺍﻗﻌﺎ؟ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﻫﻮ ﺍﻟﺬﻱ ﺳﻴﺪﻭﺭ ﻋﻠﻴﻪ ﺍﻟﺒﺤﺚ ﰲ ﻫﺬﻩ ﺍﻟﻮﺭﻗـﺔ‬
‫ﺍﻟﻨﻘﺎﺷﻴﺔ ﺑﺈﺫﻧﻪ ﺗﻌﺎﱃ‪.‬‬
‫ﺗﺄﺛﲑ ﺍﻟﺘﻜﻨﻮﻟﻮﺟﻴﺎ ﰲ ﺍﻟﻨﻈﺮ ﺍﻟﻔﻘﻬﻲ‪:‬‬
‫ﰲ ﺍﻟﻨﻈﺮ ﺍﻟﻔﻘﻬﻲ ﻻﺑﺪ ﻣﻦ ﺍﻟﺒﺤﺚ ﰲ ﺍﳌﺴﺎﺋﻞ ﺍﳌﺴﺘﺠﺪﺓ ﻭﺍﻟﻮﺳﺎﺋﻞ ﺍﺳﺘﺨﺪﺍﻣﺎ ﻭﺍﺳﺘﻜﺸﺎﻓﺎ ﻣـﻦ‬
‫ﺍﻟﻮﺍﻗﻊ ﺍﻟﺬﻱ ﻳﻌﻴﺸﻪ ﺍﳌﻜﻠﻒ ﰲ ﳏﺎﻭﻟﺔ ﻣﻨﻪ ﻟﺘﺤﻘﻴﻖ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺎﺭﻉ ﺍﺑﺘﺪﺍﺀ ﻭﻣﻘﺎﺻﺪﻩ ﺗﺒﻌﺎ‪ .‬ﻭﻷﻥ ﻫﺬﻩ‬
‫ﺍﻟﻮﺳﺎﺋﻞ ﻧﺘﺠﺖ ﺑﻔﻌﻞ ﺗﻜﺎﺛﻒ ﻋﻮﺍﻣﻞ ﻣﺘﻌﺪﺩﺓ ﰲ ﺍﻟﻮﺍﻗﻊ ﺍﳌﻌﻴﺶ ﻟﻠﻤﻜﻠﻒ‪ ،‬ﻓﺈﻥ ﻧﻈﺮ ﺍﻟﻔﻘﻴـﻪ ﻓﻴﻬـﺎ‬
‫ﻹﻋﻄﺎﺀ ﺣﻜﻢ ﺷﺮﻋﻲ ﻳﻌﺘﻤﺪ ﺑﺎﻷﺳﺎﺱ ﻋﻠﻰ ﻓﻬﻢ ﺍﻟﻌﻮﺍﻣﻞ ﻭﺍﻟﻈﺮﻭﻑ ﺍﻟﺪﺍﻋﻴﺔ ﻟﻨﺸﻮﺀ ﻭﻇﻬﻮﺭ ﻫﺬﻩ‬
‫ﺍﻟﻮﺳﺎﺋﻞ؛ ﻓﻮﺍﻗﻊ ﺣﻴﺎﺓ ﺍﻟﻨﺎﺱ ﳜﺘﻠﻒ ﻣﻦ ﺣﲔ ﺇﱃ ﺁﺧﺮ ﺑﺘﻌﻘﺪ ﻣﻈﺎﻫﺮ ﺍﳊﻴﺎﺓ ﳑﺎ ﻳﺆﺩﻱ ﰲ ﺍﳌﻘﺎﺑـﻞ ﺇﱃ‬
‫ﻓﺮﻳﺪﺓ ﺯﻭﺯﻭ ‪269 -‬‬

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

‫‪ - 448‬ﺍﳌﻮﺍﻓﻘﺎﺕ‪ ،‬ﺍﻟﺸﺎﻃﱯ‪ ،‬ﺝ‪ /4‬ﺹ‪.165‬‬

‫‪ - 449‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪ ،‬ﺝ‪ /4‬ﺹ‪.167‬‬
‫‪ -450‬ﺳﻴﻤﻨﺎﺭ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﺹ‪.15‬‬
‫‪ -451‬ﺧﻼﻓﺔ ﺍﻻﻧﺴﺎﻥ ﺑﲔ ﺍﻟﻮﺣﻲ ﻭﺍﻟﻌﻘﻞ‪ ،‬ﺹ‪.121‬‬
‫‪ - 452‬ﺧﻼﻓﺔ ﺍﻻﻧﺴﺎﻥ‪ ،‬ﺹ‪.120‬‬
 ‫‪ISoIT‬‬ ‫‪- 270‬‬

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

‫ﺁﻟﻴﺎﺕ ﺍﻟﺘﻌﺎﻣﻞ‬ ‫ﺍﻟﻮﺳﻴﻠﺔ ) ﺍﻟﻮﺍﻗﻌﺔ (‬

‫ﻇﻮﺍﻫﺮ ﻣﻌﻘﺪﺓ‬
‫ﻭﳌﻨﺎﻗﺸﺔ ﻫﺬﻩ ﺍﻟﻘﻀﻴﺔ )ﺍﻟﻄﻼﻕ ﻋﱪ ﺍﳍﺎﺗﻒ ﺍﳉﻮﺍﻝ( ﻋﻠﻰ ﺿﻮﺀ ﺍﻷﻭﺟﻪ ﺍﻟﺜﻼﺛﺔ ﺍﳌﻄﻠﻮﺑﺔ؛ ﻓﺈﻧـﻪ‬
‫ﻻﺑﺪ ﻣﻦ ﻣﻌﺮﻓﺔ ﻛﺜﲑ ﻣﻦ ﺍﳌﺴﺎﺋﻞ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺎﳌﻮﺿﻮﻉ‪ ،‬ﻭﺍﻟﱵ ﻳﺴﻬﻞ ﻣﻦ ﺧﻼﳍﺎ ﺍﻟﺘﻔـﺼﻴﻞ ﰲ ﺍﳌـﺴﺄﻟﺔ‬
‫‪ - 453‬ﺍﻻﺟﺘﻬﺎﺩ ﺍﳌﻘﺎﺻﺪﻱ ﺣﺠﻴﺘﻪ ﻭﺿﻮﺍﺑﻄﻪ ﻭﳎﺎﻻﺗﻪ‪ ،‬ﺝ‪ /2‬ﺹ‪.65‬‬
‫‪ -454‬ﺍﻷﺑﻌﺎﺩ ﺍﳌﻨﻬﺠﻴﺔ ﻹﺷﻜﺎﻟﻴﺔ ﺍﻟﺘﻐﻴﲑ ﺍﳊﻀﺎﺭﻱ ﻭﺿﺮﻭﺭﺓ ﺍﳌﻨﻬﺞ‪ ،‬ﺹ‪.40-38‬‬
‫ﻓﺮﻳﺪﺓ ﺯﻭﺯﻭ ‪271 -‬‬

‫ﻭﻣﻌﺮﻓﺔ ﺣﻜﻤﻬﺎ ﺍﻟﺸﺮﻋﻲ؛ ﻭﻣﻦ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ﻣﺎﻳﻠﻲ‪ :‬ﺍﳊﺪﻳﺚ ﻋﻦ ﺻﻴﻐﺘﻪ ﻭﻧﻮﻋﻪ‪ ،‬ﻭﻫﻞ ﳛﺘـﺎﺝ ﺇﱃ‬
‫ﳎﻠﺲ ﻭﺍﺣﺪ‪ ،‬ﻭﻫﻞ ﳛﺘﺎﺝ ﺇﱃ ﺇﺷﻬﺎﺩ‪ ،‬ﻭﺗﻮﺛﻴﻖ ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﳌﺴﺎﺋﻞ‪.‬‬
‫ﻫﺬﺍ ﺍﻟﻄﻼﻕ ﻭﻣﺜﻠﻪ ﺍﻟﻄﻼﻕ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﱪﻳﺪ ﺍﻹﻟﻜﺘﺮﻭﻥ ‪ ،‬ﳛﺘﺎﺝ ﻟﻨﻈﺮ ﻓﻘﻴﻪ ﻭﻓﺘـﻮﻯ ﳎﺘﻬـﺪ‬
‫ﻟﻨﻌﺮﻑ ﻣﺪﻯ ﺷﺮﻋﻴﺘﻪ ﻭﺻﻮﺍﺑﻪ ﰲ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﺣﱴ ﳝﻜﻦ ﺍﻟﻘﻮﻝ ﺃﻧﻪ ﻃﻼﻕ ﺻﺤﻴﺢ ﻣﺜﻠـﻪ ﻣﺜـﻞ‬
‫ﺍﻟﻄﻼﻕ ﺍﻟﺼﺮﻳﺢ ﻋﻦ ﻃﺮﻳﻖ ﺗﻠﻔﻆ ﺍﻟﺰﻭﺝ ﺑﻠﻔﻆ ﺍﻟﻄﻼﻕ ﺍﻟﺼﺮﻳﺢ ﺃﻭ ﻛﺘﺎﺑﺘﻪ ﳍﺎ‪.‬‬
‫ﻭﻟﻠﻨﻈﺮ ﰲ ﻫﺬﻩ ﺍﻟﺸﺮﻋﻴﺔ ﻧﺒﺤﺚ ﺃﻫﻢ ﻣﺴﺄﻟﺔ ﻣﺘﻌﻠﻘﺔ ‪‬ﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ‪ ،‬ﻭﻫﻲ‪) :‬ﻭﺳﻴﻠﺔ ﺍﻟﻄﻼﻕ(؛ ﻓﺈﻥ‬
‫ﻛﺎﻥ ﺍﻟﻔﻘﻬﺎﺀ ﻗﺪﳝﺎ ﻧﺎﻗﺸﻮﺍ ﻣﺴﺄﻟﺔ ﺍﻟﻠﻔﻆ ﺍﻟﺼﺮﻳﺢ ﻭﺍﻟﻜﻨﺎﻳﺔ ﻭﺇﺷﺎﺭﺓ ﺍﻷﺧﺮﺱ‪ ،‬ﻓﺈﻥ ﺍﳌﺘﺄﺧﺮﻳﻦ ﲝﺜـﻮﺍ ﰲ‬
‫ﺍﻟﻮﺳﺎﺋﻞ ﺍﳊﺪﻳﺜﺔ ﻣﺜﻞ ﺍﻟﻜﺘﺎﺑﺔ ﻭﺍﻟﺮﺳﺎﻟﺔ ﻭﺍﳍﺎﺗﻒ‪ ،‬ﻭﺇﻧﻨﺎ ﺍﻵﻥ ﻧﻨﺎﻗﺶ ﻣﺴﺄﻟﺔ ﺍﻟﱪﻳﺪ ﺍﻹﻟﻜﺘﺮﻭﱐ ﻭﺭﺳﺎﻟﺔ‬
‫ﺍﳍﺎﺗﻒ ﺍﳉﻮﺍﻝ‪.‬‬
‫ﺗﻌﺮﻳﻒ ﺍﻟﻄﻼﻕ‪:‬‬
‫‪455‬‬
‫ﻗﺎﻝ ﺍﻟﻘﺮﻃﱯ‪ ":‬ﺍﻟﻄﻼﻕ ﻫﻮ ﺣﻞ ﺍﻟﻌﺼﻤﺔ ﺍﳌﻨﻌﻘﺪﺓ ﺑﲔ ﺍﻷﺯﻭﺍﺝ ﺑﺄﻟﻔﺎﻅ ﳐﺼﻮﺻﺔ" ‪.‬‬
‫ﺇﺫﺍ ﺃﺭﺩﻧﺎ ﺷﺮﺡ ﺍﻟﺘﻌﺮﻳﻒ‪ :‬ﻓﺈﻥ ﺃﻭﻝ ﺃﻣﺮ ﻳﺘﺒﺎﺩﺭ ﻟﻠﺬﻫﻦ ﺃﻥ ﺍﻟﻄﻼﻕ ﻟﻴﺲ ﻋﻘﺪﺍ ﻭﺇﳕﺎ ﻫـﻮ ﻓـﺴﺦ‬
‫ﺍﻟﻌﻘﺪ‪ ،‬ﻭﻣﻌﲎ ﻫﺬﺍ ﺃﻧﻪ ﻻ ﳛﺘﺎﺝ ﺇﱃ ﳎﻠﺲ ﻳﻮﺟﺪ ﻓﻴﻪ ﻃﺮﰲ ﺍﻟﻌﻘﺪ ﺃﻱ ﺍﳌﺘﻌﺎﻗﺪﻳﻦ ‪ ،‬ﻭﻣﻌﲎ ﻫﺬﺍ ﺃ‪‬ﻤﺎ ﻻ‬
‫ﻳ‪‬ﺤﺘﺎﺝ ﻓﻴﻪ ﺇﱃ ﻭﺟﻮﺩﳘﺎ ﰲ ﳎﻠﺲ ﻭﺍﺣﺪ ﻋﻨﺪ ﺣﺪﻭﺙ ﺍﻟﻔﺴﺦ‪ ،‬ﻭﻟﻜﻦ ﺍﳌﻘﺼﻮﺩ ﺃﻥ ﻳﺼﻞ ﺍﻟﻔﺴﺦ ﺇﱃ‬
‫ﺍﻟﻄﺮﻑ ﺍﻟﺜﺎﱐ‪.‬‬
‫ﻭﻃﺮﻳﻘﺔ ﺍﻟﻮﺻﻮﻝ ﻛﻤﺎ ﲢﺪﺩﺕ ﰲ ﺍﻟﺘﻌﺮﻳﻒ " ﺑﺄﻟﻔﺎﻅ ﳐﺼﻮﺻﺔ"‪ ،‬ﻓﻬﻞ ﻻ ﻳﻘﻊ ﺍﻟﻄﻼﻕ ﺑﻐﲑ ﻫﺬﻩ‬
‫ﺍﻟﻮﺳﻴﻠﺔ؟ ﻫﺬﺍ ﻫﻮ ﺳﺆﺍﻝ ﺍﻹﺷﻜﺎﻟﻴﺔ ﻫﻨﺎ‪.‬‬
‫ﺁﺭﺍﺀ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﻭﻗﻮﻉ ﺍﻟﻄﻼﻕ ﺑﻐﲑ ﺍﻟﻠﻔﻆ‪:‬‬
‫ﺍﳌﺘﺄﺧﺮﻭﻥ ﻧﺎﻗﺸﻮﺍ ﻣﺴﺄﻟﺔ ﺍﻟﻄﻼﻕ ﺑﺎﻟﻜﺘﺎﺑﺔ ﺇﱃ ﺍﻟﻐﺎﺋﺐ‪ ،‬ﻛﻤﺎ ﺳﻴﺄﰐ ﺗﻔﺼﻴﻠﻪ‪ ،‬ﻭﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﻭﻗﻮﻉ‬
‫ﺍﻟﻄﻼﻕ ﺑﺎﻟﻜﺘﺎﺑﺔ ﺍﳌﻌﻨﻮﻧﺔ ﺑﺎﺳﻢ ﺍﻟﺰﻭﺟﺔ ﻭﺍﳌﻮﺟﻬﺔ ﺇﻟﻴﻬﺎ ﺷﺨﺼﻴﺎ‪ ،‬ﻭﺣﻜﻤﻪ ﺣﻜﻢ ﺍﻟﻄﻼﻕ ﺍﻟﺼﺮﻳﺢ ﺇﺫﺍ‬
‫ﻛﺎﻥ ﺍﻟﻠﻔﻆ ﺻﺮﳛﺎ‪.‬‬
‫ﻭﺑﻈﻬﻮﺭ ﺻﻮﺭ ﺟﺪﻳﺪﺓ ﻟﻠﻮﺳﻴﻠﺔ ﺍﻟﱵ ﻳﻘﻊ ‪‬ﺎ ﺍﻟﻄﻼﻕ‪:‬‬
‫ﻓﻬﻞ ﳝﻜﻦ ﺃﻥ ﻳﻘﻊ ﺍﻟﻄﻼﻕ ﺑﺎﻟﻔﻌﻞ ﺃﻭ ﺍﻟﻜﺘﺎﺑﺔ‪ ،‬ﺃﻭ ﺍﻹﺷﺎﺭﺓ ﺍﳌﻔﻬﻮﻣﺔ‪ ،‬ﺃﻭ ﺍﳌﻔﻬﻮﻡ ﻣـﻦ ﺍﻟﻘـﺮﺍﺋﻦ‬
‫ﻭﺳﻴﺎﻕ ﺍﻟﻜﻼﻡ؟‬
‫ﺍﻟﻮﺳﺎﺋﻞ ﺍﻟﱵ ﺗﻘﻮﻡ ﻣﻘﺎﻡ ﺍﻟﻠﻔﻆ‪:‬‬
‫ﺍﻟﻄﻼﻕ ﺑﺎﻟﻔﻌﻞ‪ :‬ﺍﻷﺻﻞ ﺃﻥ ﺍﻟﻔﻌﻞ ﻻ ﻳﻘﻊ ﺑﻪ ﻃﻼﻕ‪ ،‬ﻛﻤﻦ ﻳﻐﻀﺐ ﻣﻦ ﺯﻭﺟﺘﻪ ﻭﻳﺄﺧـﺬﻫﺎ ﺇﱃ‬
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‫ﺑﻴﺖ ﺃﻫﻠﻬﺎ‪ ،‬ﻭﻳﺒﻌﺚ ﳍﺎ ﻣﺆﺧﺮ ﺻﺪﺍﻗﻬﺎ ﻣﺜﻼ ﺩﻭﻥ ﺃﻥ ﻳﺘﻠﻔﻆ ﺑﺎﻟﻄﻼﻕ‪ ،‬ﻻ ﻳﻌ ‪‬ﺪ ﻣﻄﻠﻘﺎ ‪.‬‬
‫ﺍﻟﻄﻼﻕ ﺑﺎﻹﺷﺎﺭﺓ‪ :‬ﻳﻘﻊ ﺍﻟﻄﻼﻕ ﺑﺎﻹﺷﺎﺭﺓ‪ ،‬ﺇﺫﺍ ﺍﻧﻀﻢ ﻟﻺﺷﺎﺭﺓ ﻣﻦ ﺍﻟﻘﺮﺍﺋﻦ ﻣﺎ ﻳﺆﻛﺪ ﻋﻠﻰ ﺩﻻﻟﺘﻬﺎ‬
‫ﻋﻠﻰ ﺍﻟﻄﻼﻕ ﰲ ﻋﺮﻓﻪ ﺍﻟﺬﻱ ﻳﻌﻠﻤﻪ ﺍﳌﺘﺼﻠﻮﻥ ﺑﻪ‪.‬‬
‫‪ -455‬ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻘﺮﻃﱯ‪ ،‬ﺝ‪ /3‬ﺹ‪.126‬‬
‫‪ -456‬ﺍﻟﻔﻘﻪ ﺍﳌﻘﺎﺭﻥ ﻟﻸﺣﻮﺍﻝ ﺍﻟﺸﺨﺼﻴﺔ ‪ ،‬ﺑﺪﺭﺍﻥ ﺃﺑﻮ ﺍﻟﻌﻴﻨﲔ ﺑﺪﺭﺍﻥ‪ ،‬ﺹ‪.323‬‬
 ‫‪ISoIT‬‬ ‫‪- 272‬‬

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

‫‪ -457‬ﺍﻷﺣﻮﺍﻝ ﺍﻟﺸﺨﺼﻴﺔ‪ ،‬ﳏﻤﺪ ﺃﺑﻮ ﺯﻫﺮﺓ‪ ،‬ﺹ ‪294‬؛ ﺃﺣﻜﺎﻡ ﺍﻷﺳﺮﺓ ﰲ ﺍﻹﺳﻼﻡ‪ ،‬ﳏﻤـﺪ ﻣـﺼﻄﻔﻰ ﺷـﻠﱯ‪،‬‬
‫ﺹ‪478‬؛ ﺍﳌﺎﺩﺓ‪86 :‬ﻣﻦ ﻗﺎﻧﻮﻥ ﺍﻷﺣﻮﺍﻝ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻷﺭﺩﱐ؛ ﺍﳌﺎﺩﺓ‪ 129 :‬ﻣﻦ ﻗﺎﻧﻮﻥ ﺍﻷﺣﻮﺍﻝ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻟﺴﻮﺩﺍﱐ‪.‬‬
‫‪ -458‬ﺍﻟﻔﻘﻪ ﺍﳌﺎﻟﻜﻲ ﰲ ﺛﻮﺑﻪ ﺍﳉﺪﻳﺪ‪ ،‬ﳏﻤﺪ ﺑﺸﲑ ﺍﻟﺸﻘﻔﺔ‪ ،‬ﺝ‪ /4‬ﺹ‪.182‬‬
‫‪ -459‬ﺍﻟﻔﻘﻪ ﺍﳌﻘﺎﺭﻥ ﻟﻸﺣﻮﺍﻝ ﺍﻟﺸﺨﺼﻴﺔ ‪ ،‬ﺹ‪.324‬‬
‫ﻓﺮﻳﺪﺓ ﺯﻭﺯﻭ ‪273 -‬‬

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

‫‪ -460‬ﻧﻈﺎﻡ ﺍﻷﺳﺮﺓ ﰲ ﺍﻹﺳﻼﻡ‪ ،‬ﺝ‪/3‬ﺹ‪.117‬‬

 ‫‪ISoIT‬‬ ‫‪- 274‬‬

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

‫‪ - 461‬ﺍﻟﻜﺎﰲ‪ ،‬ﺹ‪.264‬‬
‫ﻓﺮﻳﺪﺓ ﺯﻭﺯﻭ ‪275 -‬‬

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

‫‪ -462‬ﻓﺘﺎﻭﻯ ﺷﺮﻋﻴﺔ‪ ،‬ﺩﺍﺋﺮﺓ ﺍﻷﻭﻗﺎﻑ ﻭﺍﻟﺸﺆﻭﻥ ﺍﻹﺳﻼﻣﻴﺔ ﺑﺪﰊ‪ ،‬ﻁ‪1422 ،1‬ﻫـ‪ ،2002/‬ﺝ‪/7‬ﺹ‪.81‬‬
‫‪ -463‬ﺇﺳﻼﻡ ﺃﻭﻥ ﻻﻳﻦ‪.‬ﻧﺖ‪. 2001-7-12 /‬‬
 ‫‪ISoIT‬‬ ‫‪- 276‬‬

‫ﻣﻮﻗﻒ ﺍﻟﺮﺃﻱ ﺍﻟﻌﺎﻡ ﻭﲨﻌﻴﺎﺕ ﺍﳌﺮﺃﺓ ﻭﺣﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ‪:‬‬

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

‫‪ -464‬ﺇﺳﻼﻡ ﺃﻭﻥ ﻻﻳﻦ‪.‬ﻧﺖ‪2001-7-12/‬‬

‫ﻓﺮﻳﺪﺓ ﺯﻭﺯﻭ ‪277 -‬‬

‫ﻭﰲ ﻫﺬﺍ ﺍﻟﺴﻴﺎﻕ‪ ،‬ﱂ ﻳﺘﺨﺬ ﺭﺋﻴﺲ ﺍﻟﻮﺯﺭﺍﺀ ﺍﳌﺎﻟﻴﺰﻱ "ﳏﺎﺿﲑ ﳏﻤﺪ" ﻣﻮﻗﻔﺎ ﻗﺎﻃﻌﺎ ﻣـﻦ ﺍﳉـﺪﻝ‬
‫ﺍﻟﻮﺍﻗﻊ‪ ،‬ﺣﻴﺚ ﻗﺎﻝ‪" :‬ﺇﻥ ﳎﻠﺲ ﺍﻟﻮﺯﺭﺍﺀ ﻗﺮﺭ ﺃﻧﻪ ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﳝﻜﻦ ﻓﻴﻪ ﺍﻋﺘﺒﺎﺭ ﺍﻟﻄﻼﻕ ‪‬ﺬﻩ ﺍﻟﻮﺳﻴﻠﺔ‬
‫ﺻﺤﻴﺤﺎ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻳﺒﻘﻰ ﺃﻥ ﻫﺬﻩ ﻟﻴﺴﺖ ﻫﻲ ﺍﻟﻮﺳﻴﻠﺔ ﺍﳉﻴﺪﺓ"‪.‬‬
‫ﻭﺷﺪﺩ ﻋﻠﻰ ﺿﺮﻭﺭﺓ "ﲡﻨﺐ ﺇﺳﺎﺀﺓ ﺍﺳﺘﺨﺪﺍﻡ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﺘﻜﻨﻮﻟﻮﺟﻴﺎ ﺍﳊﺪﻳﺜﺔ"‪.‬‬
‫ﻭﻗﺪ ﻗﺮﺭ ﺍﻟﱪﳌﺎﻥ ﻳﻮﻡ ‪ 30‬ﺟﻮﻳﻠﻴﺔ ‪ 2003‬ﺃﻧﻪ ﻟﻴﺲ ﻣﻦ ﺣﻖ ﺍﳌﺎﻟﻴﺰﻳﻦ ﺍﳌـﺴﻠﻤﲔ ﺃﻥ ﻳﻄﻠﻘـﻮﺍ‬
‫ﺯﻭﺟﺎ‪‬ﻢ ‪‬ﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ﺍﳌﺨﺎﻟﻔﺔ ﻟﻌﺎﺩﺍ‪‬ﻢ ﻭﻟﺮﻭﺡ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺷﺪﺩ ﻋﻠﻰ ﺿﺮﻭﺭﺓ ﺳﻦ ﻗﻮﺍﻧﲔ‬
‫ﲤﻨﻊ ﺃﻭ ﲢﺪ ﻣﻦ ﺇﻃﻼﻕ ﻟﻔﻆ ﺍﻟﻄﻼﻕ ﺑﻮﺳﻴﻠﺔ ﺍﳍﺎﺗﻒ ﺍﻟﻨﻘﺎﻝ ﺃﻭ ﺃﻱ ﻭﺳﻴﻠﺔ ﺍﺗﺼﺎﻝ ﺃﺧﺮﻯ ﻣﺜﻞ ﺍﻟﻔﺎﻛﺲ‬
‫ﻭﺍﻟﱪﻳﺪ ﺍﻹﻟﻜﺘﺮﻭﱐ‪.‬‬
‫ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻮﺯﻳﺮ ﺑﺮﺋﺎﺳﺔ ﺍﻟﻮﺯﺭﺍﺀ ﺍﳌﺎﻟﻴﺰﻳﺔ "ﺳﺮﻱ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺯﻳﻦ ﺍﻟﻌﺎﺑﺪﻳﻦ"‪" :‬ﺇﻥ ﺍﻟﻘﻮﺍﻧﲔ ﺍﻟﱵ‬
‫ﲢﻜﻢ ﻣﺴﺄﻟﺔ ﺍﻟﻄﻼﻕ ﰲ ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﺍﳌﺴﻠﻤﺔ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺘﻢ ﺗﻌﺪﻳﻠﻬﺎ ﲝﻴﺚ ﲤﻨﻊ ﺍﻟﺮﺟﺎﻝ ﻣﻦ ﺍﺳﺘﺨﺪﺍﻡ‬
‫ﺭﺳﺎﺋﻞ ﺍﶈﻤﻮﻝ ﰲ ﺇﻳﻘﺎﻉ ﺍﻟﻄﻼﻕ"‪.‬‬
‫ﻭﺷﺪﺩ ﺍﻟﻮﺯﻳﺮ ﻋﻠﻰ "ﻋﺪﻡ ﺻﺤﺔ" ﺍﻟﻄﻼﻕ ‪‬ﺬﻩ ﺍﻟﻮﺳﻴﻠﺔ ﰲ "ﻗﺎﻧﻮﻥ ﺍﻷﺳﺮﺓ ﺍﳌﺴﻠﻤﺔ" ﺍﻟﺬﻱ ﻭﺿﻊ‬
‫ﰲ ﻋﺎﻡ ‪ 1984‬ﺇﻻ ﺇﺫﺍ ﰎ ﺍﻟﺘﺼﺪﻳﻖ ﻋﻠﻴﻪ )ﺍﻟﻄﻼﻕ( ﻣﻦ ﻗﺒﻞ ﳏﻜﻤﺔ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭﻫﻲ ﺍﶈﻜﻤـﺔ ﺍﻟـﱵ‬
‫ﺃﺻﺪﺭﺕ ﺍﳊﻜﻢ ﺍﻟﺴﺎﺑﻖ ﰲ ﻗﻀﻴﺔ ﺃﺯﻳﺪﺓ ﻭﴰﺲ ﺍﻟﺪﻳﻦ‪.‬‬
‫ﻭﺃﻛﺪ ﺍﻟﻮﺯﻳﺮ ﻋﻠﻰ ﺃﻥ ﺍﻟﻄﻼﻕ ﻋﱪ ﺭﺳﺎﺋﻞ ﺍﶈﻤﻮﻝ "ﳐﺎﻟﻒ ﻟﻘﺎﻧﻮﻥ ﺍﻟﺒﻼﺩ"‪ ،‬ﻣﺜﻞ ﲨﻴـﻊ ﺃﻧـﻮﺍﻉ‬
‫ﺍﻟﻄﻼﻕ ﺍﻷﺧﺮﻯ ﺍﻟﱵ ﺗﺘﻢ ﺧﺎﺭﺝ ﺍﶈﻜﻤﺔ‪.‬‬
‫ﺃﻋﻠﻦ ﺍﻟﺪﻛﺘﻮﺭ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﻋﺜﻤﺎﻥ ﺍﳌﺴﺘﺸﺎﺭ ﺍﻟﺸﺮﻋﻲ ﻟﺮﺋﻴﺲ ﺍﻟﻮﺯﺭﺍﺀ ﺍﳌﺎﻟﻴﺰﻱ ﺑـﺄﻥ ﺇﺭﺳـﺎﻝ‬
‫ﺇﻋﻼﻥ ﺍﻟﻄﻼﻕ ﺑﺎﺳﺘﺨﺪﺍﻡ ﺍﳍﺎﺗﻒ ﺍﶈﻤﻮﻝ ﻋﱪ "ﺧﺪﻣﺔ ﺍﻟﺮﺳﺎﺋﻞ ﺍﻟﻘﺼﲑﺓ" ﺍﳌﻌﺮﻭﻓﺔ ﺑﺎﲰﻬﺎ ﺍﳌﺨﺘـﺼﺮ )‬
‫‪ (SMS‬ﻏﲑ ﻣﻘﺒﻮﻝ ﰲ ﻣﺎﻟﻴﺰﻳﺎ ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺇﻣﻜﺎﻧﻴﺔ ﻗﺒﻮﻟﻪ ﺷﺮﻋﺎ‪.‬‬
‫ﻭﻭﺻﻒ ﺍﻟﺪﻛﺘﻮﺭ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﰲ ﺗﺼﺮﻳﺢ ﻟﻪ ﻳﻮﻡ ﺍﳋﻤﻴﺲ ) ‪ (2001/7/12‬ﺳﻠﻮﻙ ﺍﻟﺸﺨﺺ‬
‫ﺍﳌﻄﻠﻖ ﻟﺰﻭﺟﺘﻪ ﻋﱪ ﺭﺳﺎﻟﺔ ﻗﺼﲑﺓ ﻳﺒﻌﺜﻬﺎ ﻋﱪ ﺍﳍﺎﺗﻒ ﺍﶈﻤﻮﻝ ﺑﺄﻧﻪ "ﻋﻤﻞ ﻏﲑ ﻣﺴﺆﻭﻝ ﻭﺧﻄﲑ‪ ،‬ﻭﳚﺐ‬
‫ﺃﻻ ﻧﺘﺴﺎﻫﻞ ﻣﻌﻪ"‪ .‬ﻭﺩﻋﺎ ﺍﻟﺰﻭﺟﺎﺕ ﺍﻟﻼﰐ ﻳﺘﻠﻘﲔ ﺭﺳﺎﻟﺔ ﻃﻼﻕ ﻋﱪ ﺭﺳﺎﺋﻞ ﺍﳍﺎﺗﻒ ﺍﻟﻘﺼﲑﺓ ﺃﻥ ﻳﺮﻓﻌﻦ‬
‫ﺑﺬﻟﻚ ﺗﻘﺮﻳﺮﺍ ﺇﱃ ﺍﻟﺴﻠﻄﺎﺕ ﺍﻟﺪﻳﻨﻴﺔ ﻟﻠﺘﺤﻘﻖ ﻣﻦ ﻫﺬﻩ ﺍﳊﺎﻻﺕ ﻭﺍﻟﻮﻗﻮﻑ ﻋﻦ ﻗﺮﺏ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻈﺎﻫﺮﺓ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﳉﺪﻳﺪﺓ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﳌﺴﺘﺸﺎﺭ ﺍﳌﺎﻟﻴﺰﻱ‪" :‬ﻟﺪﻳﻨﺎ ﻗﻮﺍﻧﲔ ﻛﺎﻓﻴﺔ ﻟﻜﺒﺢ ﺳﻠﻮﻛﻴﺎﺕ ﺍﻟﻄﻼﻕ ﺍﳌﺘﻌﺠﻞ ﻣﻦ ﻗﺒﻞ ﺍﻷﺯﻭﺍﺝ‬
‫ﺍﳌﺴﻠﻤﲔ ﺍﻟﺬﻳﻦ ﻳﺮﻳﺪﻭﻥ ﺍﻟﺘﺨﻠﻲ ﻋﻦ ﺯﻭﺟﺎ‪‬ﻢ ﺑﺪﻭﻥ ﻣﱪﺭﺍﺕ ﻛﺎﻓﻴﺔ‪ ،‬ﻣﺘﻮﻋﺪﺍ ﺍﳌﻄﻠﻘﲔ ﻋﱪ ﺍﳍـﺎﺗﻒ‬
‫ﺍﻟﻨﻘﺎﻝ ﲟﻼﺣﻘﺔ ﺍﻟﺴﻠﻄﺎﺕ ﳍﻢ"‪.‬‬
‫ﺑﻴﻨﻤﺎ ﻗﺎﻟﺖ ﺷﻬﺮﺯﺍﺩ ﻋﺒﺪ ﺍﳉﻠﻴﻞ "ﻭﺯﻳﺮﺓ ﺗﻨﻤﻴﺔ ﺍﳌﺮﺃﺓ ﻭﺍﻷﺳﺮﺓ" ﺍﳌﺎﻟﻴﺰﻳﺔ‪ :‬ﺇﻥ ﺍﻟﻄـﻼﻕ ﻋـﱪ‬
‫ﺭﺳﺎﺋﻞ ﺍﶈﻤﻮﻝ "ﻟﻴﺲ ﻓﻘﻂ ﺇﻫﺎﻧﺔ ﰲ ﺣﻖ ﺍﳌﺮﺃﺓ‪ ،‬ﻭﺇﳕﺎ ﳝﻜﻦ ﺃﻳﻀﺎ ﺃﻥ ﻳﺴﻲﺀ ﺇﱃ ﻗﻮﺍﻧﲔ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﺇﱃ‬
‫ﺟﺎﻧﺐ ﺃﻧﻪ ﳝﻜﻦ ﺃﻥ ﻳ‪‬ﺸﻴﻊ ﺍﻧﻄﺒﺎﻋﺎ ﺳﻴﺌﺎ ﻋﻦ ﺍﻟﺮﺟﺎﻝ ﺍﳌﺴﻠﻤﲔ ﰲ ﻣﺎﻟﻴﺰﻳﺎ"‪.‬‬
 ‫‪ISoIT‬‬ ‫‪- 278‬‬

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

‫‪ -465‬ﻛﻮﺍﻻﳌﺒﻮﺭ‪ -‬ﻛﺎﺯﻱ ﳏﻤﻮﺩ‪ -‬ﺇﺳﻼﻡ ﺃﻭﻥ ﻻﻳﻦ‪.‬ﻧﺖ‪2003-8-3 /‬‬

‫ﻓﺮﻳﺪﺓ ﺯﻭﺯﻭ ‪279 -‬‬

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

‫ﺭﺃﻱ ﻭﺗﻌﻘﻴﺐ‪:‬‬
‫ﺇﻥ ﺍﳌﺘﺄﻣﻞ ﰲ ﻗﺎﻧﻮﻥ ﺍﻷﺣﻮﺍﻝ ﺍﻟﺸﺨﺼﻴﺔ ﺍﳌﺎﻟﻴﺰﻱ‪ ،‬ﻳﻠﺤﻆ ﺃﻥ ﺍﶈﻜﻤﺔ ﺗﻌﺘﱪ ﺍﻟﻄﻼﻕ ﺍﻟﻮﺍﻗﻊ ﻣـﻦ‬
‫ﻃﺮﻑ ﺍﻟﺰﻭﺝ ﺧﺎﺭﺝ ﺟﺪﺭﺍﻥ ﺍﶈﻜﻤﺔ ﻏﲑ ﻣﻘﺒﻮﻝ‪ ،‬ﻭﻳﺘﻌﺮﺽ ﻓﻴﻪ ﺻﺎﺣﺒﻪ ﻟﻌﻘﻮﺑﺔ ﻣﺎﻟﻴﺔ ﺃﻭ ﺍﻟﺴﺠﻦ‪ ،‬ﺃﻭ‬
‫ﻛﻼﳘﺎ‪ ،‬ﻣﺎﱂ ﻳﺘﻢ ﺗﺴﺠﻴﻞ ﻭﺍﻗﻌﺔ ﺍﻟﻄﻼﻕ ﺃﻣﺎ ﺍﻟﻘﺎﺿﻲ ﻹﻗﺮﺍﺭﻫﺎ ﻭﺗﺄﻛﻴﺪﻫﺎ‪.‬‬
 ‫‪ISoIT‬‬ ‫‪- 280‬‬

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

‫‪- 466‬‬
‫‪Islamic Family Law (Federal Territories) ACT 1984 ( ACT 303). P 59.‬‬
‫ﺽ ﺇﻟﻜﺘﺮﻭﱐ" ﻟﺴﺮﻋﺔ ﺣﺴﻢ ﺍﻟﻘﻀﺎﻳﺎ ﰲ ﺍﻟﱪﺍﺯﻳﻞ! ﻟﻨﺪﻥ‪ -‬ﻗﺪﺱ ﺑﺮﺱ‪.‬‬
‫‪" -467‬ﻗﺎ ﹴ‬
‫ﻓﺮﻳﺪﺓ ﺯﻭﺯﻭ ‪281 -‬‬

‫ﻓﻬﻞ ﳝﻜﻦ ﻗﺒﻮﻝ ﻫﺬﺍ ﺍﻟﻘﺎﺿﻲ ﻋﻨﺪ ﺍﻟﺘﺤﺎﻛﻢ ﻟﻠﻤﺤﻜﻤﺔ ﰲ ﻓﺾ ﺍﻟﱰﺍﻋﺎﺕ ﻣﺎﺩﺍﻡ ﺍﻟﺰﻭﺝ ﻗﺪ ﺭﺿﻲ‬
‫ﻟﻨﻔﺴﻪ ﺃﻥ ﻳﺴﺘﻌﻤﻞ ﺁﻟﺔ ﺍﺗﺼﺎﻝ ﻟﺘﻄﻠﻴﻖ ﺯﻭﺟﺘﻪ!!!!!!‬
‫ﻭﻫﻞ ﻳ‪‬ﺴﺘﻐﲎ ﻋﻦ ﺟﻠﺴﺎﺕ ﺍﶈﺎﻛﻢ ﺍﻟﱵ ﺗﺒﺖ ﰲ ﻗﻀﺎﻳﺎ ﺍﻟﻄﻼﻕ ﻭﺍﻟﱵ ﺗﺴﺘﻤﺮ ﻷﻳﺎﻡ ﻭﺷﻬﻮﺭ ﺣﱴ‬
‫ﻳﺄﰐ ﺍﻟﺒﺖ ﺍﻟﻨﻬﺎﺋﻲ؟‬
‫ﺍﳌﺼﺎﺩﺭ ﻭﺍﳌﺮﺍﺟﻊ‪:‬‬
‫ﺇﺑﺮﺍﻫﻴﻢ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﺍﻟﻮﺳﻴﻂ ﰲ ﺷﺮﺡ ﻗﺎﻧﻮﻥ ﺍﻷﺣﻮﺍﻝ ﺍﻟﺸﺨﺼﻴﺔ )ﺍﻟـﺴﻮﺩﺍﱐ(‪ ،‬ﻁ‪،1‬‬
‫ﻋﻤﺎﻥ‪ :‬ﻣﻜﺘﺒﺔ ﺩﺍﺭ ﺍﻟﺜﻘﺎﻓﺔ ﻟﻠﻨﺸﺮ ﻭﺍﻟﺘﻮﺯﻳﻊ‪1999 ،‬ﻡ‪.‬‬
‫ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺍﻟﺸﺎﻃﱯ‪ ،‬ﺍﳌﻮﺍﻓﻘﺎﺕ‪ ،‬ﻁ‪ ،2‬ﺑﲑﻭﺕ‪ :‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ‪1395 ،‬ﻫـ‪1970/‬ﻡ‪.‬‬
‫ﺑﺪﺭﺍﻥ ﺃﺑﻮ ﺍﻟﻌﻴﻨﲔ ﺑﺪﺭﺍﻥ‪ ،‬ﺍﻟﻔﻘﻪ ﺍﳌﻘﺎﺭﻥ ﻟﻸﺣﻮﺍﻝ ﺍﻟﺸﺨﺼﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪ :‬ﺩﺍﺭ ﺍﻟﻨﻬﻀﺔ ﺍﻟﻌﺮﺑﻴﺔ‪.‬‬
‫ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﻋﻄﻴﺔ‪ ،‬ﺳﻴﻤﻨﺎﺭ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪) ،‬ﻗﻄﺮ‪ :‬ﺍﳌﻌﻬﺪ ﺍﻟﻌﺎﳌﻲ ﻟﻠﻔﻜـﺮ‬
‫ﺍﻹﺳﻼﻣﻲ‪1988 ،‬ﻡ(‪،‬‬
‫ﺍﻟﻄﻴﺐ ﺑﺮﻏﻮﺙ‪ ،‬ﺍﻷﺑﻌﺎﺩ ﺍﳌﻨﻬﺠﻴﺔ ﻹﺷﻜﺎﻟﻴﺔ ﺍﻟﺘﻐﻴﲑ ﺍﳊﻀﺎﺭﻱ ﻭﺿﺮﻭﺭﺓ ﺍﳌﻨﻬﺞ‪ ،‬ﻁ‪ ،1‬ﺍﳉﺰﺍﺋـﺮ‪:‬‬
‫ﺩﺍﺭ ﺍﻟﻴﻨﺎﺑﻴﻊ ﻟﻠﻨﺸﺮ ﻭﺍﻹﻋﻼﻡ‪.‬‬
‫ﻋﺒﺪ ﺍ‪‬ﻴﺪ ﺍﻟﻨﺠﺎﺭ‪ ،‬ﺧﻼﻓﺔ ﺍﻻﻧﺴﺎﻥ ﺑﲔ ﺍﻟﻮﺣﻲ ﻭﺍﻟﻌﻘﻞ‪ ،‬ﻁ‪ ،2‬ﻫﲑﻧﺪﻥ‪ :‬ﺍﳌﻌﻬﺪ ﺍﻟﻌـﺎﳌﻲ ﻟﻠﻔﻜـﺮ‬
‫ﺍﻹﺳﻼﻣﻲ‪1993 ،‬ﻡ‪.‬‬
‫ﻋﻤﺮ ﺳﻠﻴﻤﺎﻥ ﺍﻷﺷﻘﺮ‪ ،‬ﺍﻟﻮﺍﺿﺢ ﰲ ﺷﺮﺡ ﻗﺎﻧﻮﻥ ﺍﻷﺣﻮﺍﻝ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻷﺭﺩﱐ‪ ،‬ﻁ‪ ،2‬ﻋﻤﺎﻥ‪ :‬ﺩﺍﺭ‬
‫ﺍﻟﻨﻔﺎﺋﺲ‪1421 ،‬ﻫـ‪.2001/‬‬
‫ﻓﺘﺎﻭﻯ ﺷﺮﻋﻴﺔ‪ ،‬ﺩﺍﺋﺮﺓ ﺍﻷﻭﻗﺎﻑ ﻭﺍﻟﺸﺆﻭﻥ ﺍﻹﺳﻼﻣﻴﺔ ﺑﺪﰊ‪ ،‬ﻁ‪1422 ،1‬ﻫـ‪.2002/‬‬
‫ﳏﻤﺪ ﺃﺑﻮ ﺯﻫﺮﺓ‪ ،‬ﺍﻷﺣﻮﺍﻝ ﺍﻟﺸﺨﺼﻴﺔ‪ ،‬ﻁ‪ ،2‬ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺍﻟﻌﺮﰊ‪1379 ،‬ﻫـ‪1950/‬ﻡ‪.‬‬
‫ﳏﻤﺪ ﺑﺸﲑ ﺍﻟﺸﻘﻔﺔ‪ ،‬ﺍﻟﻔﻘﻪ ﺍﳌﺎﻟﻜﻲ ﰲ ﺛﻮﺑﻪ ﺍﳉﺪﻳﺪ‪ ،‬ﻁ‪ ،1‬ﺩﻣﺸﻖ‪ :‬ﺩﺍﺭ ﺍﻟﻘﻠﻢ‪ /‬ﺑـﲑﻭﺕ‪ :‬ﺍﻟـﺪﺍﺭ‬
‫ﺍﻟﺸﺎﻣﻴﺔ‪1424 ،‬ﻫـ‪2003/‬ﻡ‪.‬‬
‫ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺍﻟﻘﺮﻃﱯ‪ ،‬ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻁ‪ ،1‬ﺑﲑﻭﺕ‪ :‬ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﺘـﺮﺍﺙ ﺍﻟﻌـﺮﰊ‪،‬‬
‫‪1416‬ﻫـ‪1995/‬ﻡ‪.‬‬
‫ﳏﻤﺪ ﻋﻘﻠـﺔ‪ ،‬ﻧﻈـﺎﻡ ﺍﻷﺳـﺮﺓ ﰲ ﺍﻹﺳـﻼﻡ‪ ،‬ﻁ‪ ،1‬ﻋﻤـﺎﻥ‪ :‬ﻣﻜﺘﺒـﺔ ﺍﻟﺮﺳـﺎﻟﺔ ﺍﳊﺪﻳﺜـﺔ‪،‬‬
‫‪1411‬ﻫـ‪1990/‬ﻡ‪.‬‬
‫ﳏﻤﺪ ﻣﺼﻄﻔﻰ ﺷﻠﱯ‪ ،‬ﺃﺣﻜﺎﻡ ﺍﻷﺳﺮﺓ ﰲ ﺍﻹﺳـﻼﻡ‪ ،‬ﻁ‪ ،2‬ﺑـﲑﻭﺕ‪ :‬ﺩﺍﺭ ﺍﻟﻨﻬـﻀﺔ ﺍﻟﻌﺮﺑﻴـﺔ‪،‬‬
‫‪1397‬ﻫـ‪1977/‬ﻡ‪.‬‬
‫ﻧﻮﺭ ﺍﻟﺪﻳﻦ ﺧﺎﺩﻣﻲ‪ ،‬ﺍﻻﺟﺘﻬﺎﺩ ﺍﳌﻘﺎﺻﺪﻱ ﺣﺠﻴﺘﻪ ﻭﺿﻮﺍﺑﻄﻪ ﻭﳎﺎﻻﺗﻪ‪ ،‬ﺳﻠﺴﻠﺔ ﻛﺘـﺎﺏ ﺍﻷﻣـﺔ‪:‬‬
‫)‪ ،(66‬ﻁ‪ ،1‬ﻗﻄﺮ‪ :‬ﻭﺯﺍﺭﺓ ﺍﻷﻭﻗﺎﻑ ﻭﺍﻟﺸﺆﻭﻥ ﺍﻹﺳﻼﻣﻴﺔ‪1419 ،‬ﻫـ‪1998/‬ﻡ‪.‬‬
‫ﻳﻮﺳﻒ ﺑﻦ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﻟﱪ‪ ،‬ﺍﻟﻜﺎﰲ ﰲ ﻓﻘﻪ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ﺍﳌﺎﻟﻜﻲ‪ ،‬ﺑﲑﻭﺕ‪ :‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪.‬‬
‫ﺇﺳﻼﻡ ﺃﻭﻥ ﻻﻳﻦ‪.‬ﻧﺖ‪2003-8-3 /‬‬
 ‫‪ISoIT‬‬ ‫‪- 282‬‬

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

‫ﺩ‪ .‬ﻓﺮﻳﺪﺓ ﺯﻭﺯﻭ‬

‫ﻛﻠﻴﺔ ﺍﻟﺸﺮﻳﻌﺔ ﻭﺍﻟﻘﺎﻧﻮﻥ‪ ،‬ﺟﺎﻣﻌﺔ ﺍﻟﻌﻠﻮﻡ ﺍﻹﺳﻼﻣﻴﺔ ﻣﺎﻟﻴﺰﻳﺎ‬
 ‫ﺍﳉﻤﺎﻝ ﻭﺍﻻﻟﺘﺰﺍﻡ ﰲ ﺍﻟﻔﻦ ﺍﻹﺳﻼﻣﻲ‬

‫ﺃ‪.‬ﺩ‪ .‬ﳎﺎﻫﺪ ﻣﺼﻄﻔﻰ ‪‬ﺠﺖ‬

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

‫‪ 468‬ﻭﻣﻨﻬﻢ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﳏﻤﻮﺩ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﰲ ﻛﺘﺎﺑﻪ "ﺍﻟﺰﻳﻨﺔ ﻭﺍﳉﻤﺎﻝ ﰲ ﻣﻴﺰﺍﻥ ﺍﻹﺳﻼﻡ" ﻭﻗﺪ ﺗﻨﺎﻭﻟﻪ ﻣـﻦ ﻧﺎﺣﻴـﺔ‬
‫ﺍﻷﺣﻜﺎﻡ ﺍﻟﻔﻘﻬﻴﺔ‪.‬‬
 ‫‪ISoIT‬‬ ‫‪- 284‬‬

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

‫‪469‬ﺭﺍﺟﻊ ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ﻣﺎﺩﺓ )ﲨﻞ( ﻭﺍﳌﻌﺠﻢ ﺍﻟﻮﺳﻴﻂ‪136/1‬‬

‫‪ 470‬ﺭﺍﺟﻊ ﺍﳌﻌﺠﻢ ﺍﻟﻮﺳﻴﻂ ‪823/2‬‬
‫‪ 4‬ﺭﺍﺟﻊ ﻧﻈﺮﻳﺔ ﺍﻻﻟﺘﺰﺍﻡ ﰲ ﺍﻷﺩﺏ ﺍﻟﻌﺮﰊ‪ :‬ﻗﻀﺎﻳﺎ ﺍﻟﻨﻘﺪ ﺍﻷﺩﰊ ﺹ ‪ ،138 -50‬ﻭﺍﻟﻨﻘﺪ ﺍﻟﻌﺮﰊ ﺍﳊﺪﻳﺚ ﻭﻣﺬﺍﻫﺒـﻪ‬
‫ﺹ ‪. 173-170‬‬
‫‪ 472‬ﺍﻟﻮﺳﻴﻂ ‪703/2‬‬
‫ﳎﺎﻫﺪ ﻣﺼﻄﻔﻰ ‪‬ﺠﺖ ‪285 -‬‬

‫ﻭﻳﻘﻮﻝ ﺍﻟﻌﻘﺎﺩ‪ :‬ﺍﻟﻔﻦ ﻫﻮ ﺍﳋﻂ ﻭﺍﻟﻠﻮﻥ‪ ،‬ﻭﻣﻨﻪ ﺍﻟﺘﻔﻨﲔ ﲟﻌﲎ ﺍﻟﺘﺰﻳﲔ ﻭﺍﻟﺘﺰﻭﻳﻖ‪ ،‬ﻭﺍﻷﻓﺎﻧﲔ ﲟﻌـﲎ‬
‫‪473‬‬
‫ﺍﻟﻔﺮﻭﻉ ﺃﻭ ﺍﻟﻀﺮﻭﺏ‪ ،‬ﻭﻫﻜﺬﺍ ﻛﻞ ﻣﺎ ﻳﻨﻈﺮ ﺑﺎﻷﻋﲔ ﺃﻭ ﻳﺪﺭﻙ ﺑﺎﻷﻓﻜﺎﺭ‬
‫ﻭﻳﺮﻯ ﻋﺒﺪﺍﻟﺮﲪﻦ ﺣﺒﻨﻜﺔ ﺍﳌﻴﺪﺍﱐ ﺃﻥ"ﺍﳉﻤﺎﻝ ﺷﻲﺀ ﻳﺼﻌﺐ ﲢﺪﻳﺪﻩ‪ ،‬ﻭﻟﻜﻦ ﺑﺎﺳﺘﻄﺎﻋﺔ ﺍﻟﻨﻔﻮﺱ ﺃﻥ‬
‫‪474‬‬
‫ﲢﺲ ﺑﻪ ﻭﺗﺘﺬﻭﻗﻪ ﻣﱴ ﺃﺩﺭﻛﺘﻪ‪ ، "..‬ﻭﻫﻮ‪ ":‬ﺩﻗﻴﻖ ﺍﻟﻌﻨﺎﺻﺮ ﻣﺘﺸﺎﺑﻜﻬﺎ ﻓﻬﻮ ﺷﻴﺊ ﻳـﺼﻌﺐ ﺟـﺪﹰﺍ‬
‫‪475‬‬
‫ﲢﺪﻳﺪﻩ ﻭﻳﺼﻌﺐ ﻗﻴﺎﺳﻪ‪ ،‬ﻭﻻ ﺗﻨﺤﺼﺮ ﺃﻟﻮﺍﻧﻪ" ﻭﻛﺬﻟﻚ ﻳﺮﻯ ﺩ‪ .‬ﻋﺒﺪﺍﳊﻤﻴﺪ ﺣﺴﻦ "ﺍﳉﻤﺎﻝ ﻣﻌﲎ‬
‫ﻣﻦ ﺍﳌﻌﺎﱐ ﺍ‪‬ﺮﺩﺓ ﺍﻟﱵ ﳝﻜﻦ ﺇﺩﺭﺍﻛﻬﺎ‪ ،‬ﻭﻟﻜﻦ ﻳﺼﻌﺐ ﲢﺪﻳﺪ ﺣﻘﻴﻘﺘﻬﺎ‪ .‬ﻓﻬﻮ ﺷﺎﺋﻊ ﰲ ﺍﻟﻜﻮﻥ ﻣﻨﺒﺚ ﻓﻴﻪ‬
‫ﰲ ﻛﺜﲑ ﳑﺎ ﻳﺒﺪﻭ ﻣﻦ ﺯﻫﺮ ﻭﺷﺠﺮ‪ ،‬ﻭﻣﺎ ﻳﻄﺮﻕ ﺍﻷﲰﺎﻉ ﻣﻦ ﺷﺪﻭ ﺍﻟﻄﲑ‪ ،‬ﻭﻋﺰﻑ ﺍﻟﻌﺎﺯﻓﲔ…"‪.‬‬
‫ﻭﻗﺪ ﻭﺭﺩﺕ ﰲ ﺍﻟﻘﺮﺁﻥ ﻣﺼﻄﻠﺤﺎﺕ ﺃﺧﺮﻯ ﺗﺪﻝ ﻋﻠﻰ ﺍﳉﻤﺎﻝ ﺑﻘﺴﻤﻴﻪ‪ :‬ﺍﳌﺎﺩﻱ ﻭﺍﳌﻌﻨﻮﻱ ﻣﻨـﻬﺎ‪:‬‬
‫ﺍﻹﺗﻘﺎﻥ‪ ،‬ﻭﺍﻹﺣﺴﺎﻥ‪ ،‬ﻭﺍﻟﺘﺴﻮﻳﺔ‪ ،‬ﻭﺍﻻﺗﺴﺎﻕ‪ ،‬ﻭﺍﻟﺘﻘﻮﱘ‪ ،‬ﻭﺍﻟﺘﻌﺪﻳﻞ‪ ،‬ﻭﻋﺪﻡ ﺍﻟﺘﻔﺎﻭﺕ ﻭﻏﲑﻫﺎ‪.‬‬
‫ﺍﶈﻮﺭ ﺍﻷﻭﻝ‪ :‬ﺍﳉﻤﺎﻝ ﺃﳘﻴﺘﻪ ﻭﻏﺎﻳﺘﻪ ﻭﳎﺎﻻﺗﻪ‬
‫‪ -1‬ﻣﻔﻬﻮﻡ ﺍﳉﻤﺎﻝ ﻭﺍﻫﺘﻤﺎﻡ ﺍﻹﺳﻼﻡ ﺑﻪ‪:‬‬
‫ﻣﻔﻬﻮﻡ ﺍﳉﻤﺎﻝ ﰲ ﺍﻹﺳﻼﻡ ﻭﺍﺳﻊ ﻭﻣﺘﻨﻮﻉ ﻭﻣﺘﻌﺪﺩ ﺍﳉﻮﺍﻧﺐ‪ ،‬ﻓﻬﻮ ﻣﻔﻬـﻮﻡ ﴰـﻮﱄ ﻳﻜـﻮﻥ ﰲ‬
‫ﺍﶈﺴﻮﺳﺎﺕ ﻭﺍﻷﻓﻜﺎﺭ ﻭﺍﳌﻌﺎﱐ ﻭﺍﳌﺸﺎﻋﺮ ﻭﻏﲑﻫﺎ‪ ،‬ﻭﻛﻞ ﻣﺎ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﻣﻦ ﺻﻨﻊ ﺍﷲ ﲨﻴﻞ‪ ،‬ﻓـﺎﷲ‬
‫}ﺃﺣﺴﻦ ﻛﻞ ﺷﻲﺀ ﺧﻠﻘﻪ{ ‪ ،476‬ﻭﻫﻮ ﺍﳌﺘﻘﻦ ﻟﺼﻨﻌﻪ‪} :‬ﺻ‪‬ﻨ ‪‬ﻊ ﺍﻟﻠﱠ ‪‬ﻪ ﺍﱠﻟﺬ‪‬ﻱ ﹶﺃ‪‬ﺗ ﹶﻘ ‪‬ﻦ ﹸﻛ ﱠﻞ ‪‬ﺷ ‪‬ﻲ ٍﺀ ﹺﺇﻧ‪ ‬ﻪ ‪‬ﺧﹺﺒ ‪‬ﲑ ﹺﺑﻤ‪‬ﺎ‬
‫‪‬ﺗ ﹾﻔ ‪‬ﻌﻠﹸﻮﻥ‪ ،{477‬ﻭﻫﻮ ﺫﺍﺗﻪ ﲨﻴﻞ "ﳛﺐ ﺍﳉﻤﺎﻝ ﰲ ﻛﻞ ﺷﻲﺀ" ﻛﻤﺎ ﻭﺭﺩ ﰲ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ‬
‫ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻥ ﺍﻟﺮﺳﻮﻝ ‪ ρ‬ﻗﺎﻝ‪" :‬ﻻ ﻳﺪﺧﻞ ﺍﳉﻨﺔ ﻣﻦ ﻛﺎﻥ ﰲ ﻗﻠﺒﻪ ﻣﺜﻘﺎﻝ ﺫﺭﺓ ﻣﻦ ﻛﱪ ﻗﺎﻝ ﺭﺟﻞ‪:‬‬
‫ﺇﻥ ﺍﻟﺮﺟﻞ "ﳛﺐ ﺃﻥ ﻳﻜﻮﻥ ﺛﻮﺑﻪ ﺣﺴﻨﹰﺎ ﻭﻧﻌﻠﻪ ﺣﺴﻨﺔ‪ ،‬ﻗﺎﻝ‪" :‬ﺇﻥ ﺍﷲ ﲨﻴﻞ ﳛﺐ ﺍﳉﻤﺎﻝ‪ ،‬ﺍﻟﻜﱪ‪ :‬ﺑﻄﺮ‬
‫ﺍﳊﻖ ﻭﻏﻤﻂ ﺍﻟﻨﺎﺱ"‪ ،478‬ﻓﻬﺬﺍ ﺍﳊﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ ﺭﺑﻂ ﺍﳉﻤﺎﻝ ﺑﺎﳊﻖ ﻭﺍﻟﻌﺪﻝ ﺍﻟﺬﻱ ﺿﺪ ﺍﻻﻋﺘـﺪﺍﺀ‬
‫ﻭﺍﻟﻈﻠﻢ ﻭﲡﺎﻭﺯ ﺍﳊﺪﻭﺩ‪ ،‬ﻭﻫﻮ ﺇﺷﺎﺭﺓ ﺇﱃ ﻣﺎ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻴﻪ ﺍﳉﻤﺎﻝ ﰲ ﲨﻴﻊ ﺳﻠﻮﻙ ﺍﻟﺒﺸﺮ ﻣـﻦ‬
‫ﺿﺮﻭﺭﺓ ﻣﻄﺎﺑﻘﺔ ﲨﺎﻝ ﺍﻟﻈﺎﻫﺮ ﲜﻤﺎﻝ ﺍﻟﺒﺎﻃﻦ‪ ،‬ﻭﺍﻫﺘﻤﺎﻡ ﺍﻹﺳﻼﻡ ﺑﺎﳉﻤﺎﻝ ﻭﺍﺿﺢ ﺇﺫ ﻳﻠﻔﺖ ﺍﻹﺳـﻼﻡ‬
‫ﺍﻧﺘﺒﺎﻩ ﺍﳌﺴﻠﻢ ﺇﱃ ﲨﺎﻝ ﺻﻨﻊ ﺍﷲ ﰲ ﺍﻟﻜﻮﻥ ﻭﺍﻟﻄﺒﻴﻌﺔ ﻭﺍﳌﺨﻠﻮﻗﺎﺕ ﻭﻳﻘﻮﻝ‪} :‬ﹶﺃﹶﻓﻠﹶﺎ ﻳ‪‬ﻨ ﹸﻈﺮ‪‬ﻭ ﹶﻥ ﹺﺇﻟﹶﻰ ﺍﹾﻟﹺﺈﺑﹺـ ﹺﻞ‬
‫ﺖ{‬
‫ﺤ ‪‬‬ ‫ﻒ ﺳ‪ ‬ﻄ ‪‬‬ ‫ﺽ ﹶﻛ‪‬ﻴ ‪‬‬ ‫ﺖ ‪‬ﻭﹺﺇﻟﹶﻰ ﺍﹾﻟﹶﺄ ‪‬ﺭ ﹺ‬
‫ﺼ‪‬ﺒ ‪‬‬ ‫ﻒ ﻧ‪ ‬‬ ‫ﺠﺒ‪‬ﺎ ﹺﻝ ﹶﻛ‪‬ﻴ ‪‬‬
‫ﺖ ‪‬ﻭﹺﺇﻟﹶﻰ ﺍﹾﻟ ﹺ‬
‫ﻒ ﺭ‪‬ﻓ ‪‬ﻌ ‪‬‬
‫ﺴﻤ‪‬ﺎﺀ ﹶﻛ‪‬ﻴ ‪‬‬
‫ﺖ ‪‬ﻭﹺﺇﻟﹶﻰ ﺍﻟ ‪‬‬
‫ﻒ ﺧ‪‬ﻠ ﹶﻘ ‪‬‬
‫ﹶﻛ‪‬ﻴ ‪‬‬
‫‪ ،479‬ﻭﺳﲑﺩ ﺗﻔﺼﻴﻞ ﺫﻟﻚ ﰲ ﳎﺎﻻﺕ ﺍﳉﻤﺎﻝ ﰲ ﺍﻟﻄﺒﻴﻌﺔ‪.‬‬
‫ﻛﻤﺎ ﻟﻔﺖ ﺍﻹﺳﻼﻡ ﺍﻧﺘﺒﺎﻩ ﺍﳌﺴﻠﻢ ﺇﱃ ﲨﺎﻝ ﺻﻨﻊ ﺍﷲ ﻭﺣﺜﻪ ﻋﻠﻰ ﳏﺎﻭﻟﺔ ﲤﺜﻞ ﻫﺬﺍ ﺍﻟﻨﻤﻮﺫﺝ ﺍﻹﳍﻲ‬
‫ﻼ ﺃﻥ ﻳﺘﻘﻨﻪ" ﻭ"ﺇﻥ ﺍﷲ‬ ‫ﰲ ﺍﻹﺗﻘﺎﻥ ﻭﺍﻹﺑﺪﺍﻉ ﻛﻤﺎ ﰲ ﺍﳊﺪﻳﺚ‪" :‬ﺇﻥ ﺍﷲ ﳛﺐ ﻣﻦ ﺃﺣﺪﻛﻢ ﺇﺫﺍ ﻋﻤﻞ ﻋﻤ ﹰ‬
‫‪ 473‬ﺳﺎﻋﺎﺕ ﺑﲔ ﺍﻟﻜﺘﺐ ﺹ ‪ 340‬ﻋﻦ ﺍﻟﻔﻦ ﺍﻹﺳﻼﻣﻲ ﺹ‪.19‬‬
‫‪ 474‬ﻣﺒﺎﺩﺉ ﰲ ﺍﻷﺩﺏ ﻭﺍﻟﺪﻋﻮﺓ ﺹ‪ 63‬ﻋﺒﺪﺍﻟﺮﲪﻦ ﺍﳌﻴﺪﺍﱐ‪ ،‬ﺩﺍﺭ ﺍﻟﻘﻠﻢ‪ ،‬ﺩﻣﺸﻖ‪ ،‬ﻁ‪1987 ،2‬ﻡ‪.‬‬
‫‪ 475‬ﻣﺒﺎﺩﺉ ﰲ ﺍﻷﺩﺏ ﻭﺍﻟﺪﻋﻮﺓ ﺹ‪67‬‬
‫‪ 476‬ﺍﻟﺴﺠﺪﺓ‪.7 ،‬‬
‫‪ 477‬ﺍﻟﻨﻤﻞ‪.88 :‬‬
‫‪ 478‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻭﺃﺑﻮﺩﺍﻭﺩ ﻭﺍﻟﺘﺮﻣﺬﻱ‪.‬‬
‫‪ 479‬ﺍﻟﻐﺎﺷﻴﺔ‪17 :‬ـ‪.20‬‬
 ‫‪ISoIT‬‬ ‫‪- 286‬‬

‫ﻛﺘﺐ ﺍﻹﺣﺴﺎﻥ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ‪ ،‬ﻓﺈﺫﺍ ﻗﺘﻠﺘﻢ ﻓﺄﺣﺴﻨﻮﺍ ﺍﻟﻘﺘﻠﺔ ﻭﺇﺫﺍ ﺫﲝﺘﻢ ﻓﺄﺣﺴﻨﻮﺍ ﺍﻟﺬﲝـﺔ‪ ،‬ﻭﻟﻴﺤـﺪ‬
‫ﺃﺣﺪﻛﻢ ﺷﻔﺮﺗﻪ ﻭﻟﲑﺡ ﺫﺑﻴﺤﺘﻪ"‪ 480.‬ﻧﻌﻢ ﺣﱴ ﰲ ﺍﻟﻘﺘﻞ ﻭﺍﻟﺬﺑﺢ ﳚﺐ ﻣﺮﺍﻋﺎﺓ ﺍﻹﺣﺴﺎﻥ ﻓﻴﻬﻤﺎ‪ ،‬ﺣﱴ‬
‫ﻻ ﺗﺸ ﹼﺬ ﻋﻤﻠﻴﺔ ﺍﻟﻘﺘﻞ ﻭﺍﻟﺬﺑﺢ ﻋﻦ ﺍﳉﻤﺎﻝ ﺍﻟﺬﻱ ﻫﻮ ﻧﺎﻣﻮﺱ ﺍﻟﻜﻮﻥ‪ .‬ﻭﰲ ﺍﳌﻌﺎﺭﻙ ﺣﺮﻡ ﺍﻹﺳﻼﻡ ﺍﻟﺘﻤﺜﻴﻞ‬
‫ﰲ ﺟﺜﺚ ﺍﻟﻘﺘﻠﻰ‪ ،‬ﻷﻥ ﰲ ﺫﻟﻚ ﻣﺎ ﻳﻨﺎﰲ ﺍﳉﻤﺎﻝ‪.‬‬
‫ﻭﺣﺮﺹ ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﺍﶈﺎﻓﻈﺔ ﻋﻠﻰ ﺍﳉﻤﺎﻝ ﺍﻟﻈﺎﻫﺮ ﺣﱴ ﰲ ﻣﻴﺪﺍﻥ ﺍﻟﻘﺘﺎﻝ ﺣﲔ ﻳﻜﺜـﺮ ﺍﳍـﺮﺝ‬
‫ﻭﺍﳌﺮﺝ‪ ،‬ﻭﳜﺘﻠﻂ ﺍﳊﺎﺑﻞ ﺑﺎﻟﻨﺎﺑﻞ‪ :‬ﺍﳉﻤﺎﻝ ﺍﳌﺘﻤﺜﻞ ﰲ ﻭﺣﺪﺓ ﺍﻟﺼﻒ‪ ،‬ﻭﻭﺣﺪﺓ ﺍﻟﻜﻠﻤﺔ‪ ،‬ﻭﻭﺣﺪﺓ ﺍﻟﻘـﺼﺪ‬
‫ﺹ { ‪.481‬‬ ‫ﺻ ﹼﻔﹰﺎ ﹶﻛﹶﺄ‪‬ﻧﻬ‪‬ﻢ ‪‬ﺑﻨﻴ‪‬ﺎ ﹲﻥ ‪‬ﻣ ‪‬ﺮﺻ‪‬ﻮ ‪‬‬
‫ﺤﺐ‪ ‬ﺍﱠﻟﺬ‪‬ﻳ ‪‬ﻦ ﻳ‪‬ﻘﹶﺎ‪‬ﺗﻠﹸﻮ ﹶﻥ ﻓ‪‬ﻲ ‪‬ﺳﺒﹺﻴ‪‬ﻠ ‪‬ﻪ ‪‬‬ ‫ﻭﺍﳍﺪﻑ }ﹺﺇﻥﱠ ﺍﻟﻠﱠ ‪‬ﻪ ‪‬ﻳ ‪‬‬
‫ﻭﺭﺑﻂ ﺍﻹﺳﻼﻡ ﺍﳉﻤﺎﻝ ﺑﻘﻴﻢ ﻣﻌﻨﻮﻳﺔ ﻛﺜﲑﺓ ﳌﺮﺍﻋﺎ‪‬ﺎ ﰲ ﺳﻠﻮﻙ ﺍﳌﺴﻠﻢ ﺍﳋﻠﻘﻲ ﻣﺜﻞ ﺍﻟﺼﱪ ﻛﻘﻮﻟﻪ‬
‫‪482‬‬
‫ﺼ‪‬ﺒ ‪‬ﺮ ‪‬ﺟﻤ‪‬ﻴ ﹲﻞ ‪‬ﻋﺴ‪‬ﻰ ﺍﻟﻠﹼ ‪‬ﻪ ﺃﹶﻥ ‪‬ﻳ ﹾﺄ‪‬ﺗ‪‬ﻴﻨﹺﻲ ﹺﺑ ﹺﻬ ‪‬ﻢ ‪‬ﺟﻤ‪‬ﻴﻌـﹰﺎ { ‪،‬‬ ‫ﺴ ﹸﻜ ‪‬ﻢ ﹶﺃﻣ‪‬ﺮﹰﺍ ﹶﻓ ‪‬‬ ‫ﺗﻌﺎﱃ‪} :‬ﻗﹶﺎ ﹶﻝ ‪‬ﺑ ﹾﻞ ‪‬ﺳ ‪‬ﻮﹶﻟ ‪‬‬
‫ﺖ ﹶﻟ ﹸﻜ ‪‬ﻢ ﺃﹶﻧ ﹸﻔ ‪‬‬
‫ﻭﺍﻟﺼﱪ ﺍﳉﻤﻴﻞ ﻫﻮ ﺍﻟﺬﻱ ﻻ ﺟﺰﻉ ﻓﻴﻪ ﻭﻻ ﺷﻜﻮﻯ ﻟﻐﲑ ﺍﷲ‪ ،483‬ﻭﻗﺎﻝ ﰲ ﺍﻟﻌﻔﻮ ﻭﺍﻟـﺼﻔﺢ‪ } :‬ﻭﹺﺇﻥﱠ‬
‫ﻞ{ ‪ 484‬ﺃﻱ ﺍﻟﺬﻱ ﻻ ﻋﺘﺎﺏ ﻣﻌﻪ‪ ،‬ﻭﻗﺎﻝ ﰲ ﺍﻟﻄﻼﻕ ﻭﺍﻟﺘﺴﺮﻳﺢ‪} :‬‬ ‫ﺠﻤ‪‬ﻴ ﹶ‬‫ﺼ ﹾﻔ ‪‬ﺢ ﺍﹾﻟ ‪‬‬‫ﺻ ﹶﻔ ﹺﺢ ﺍﻟ ‪‬‬‫ﺍﻟﺴ‪‬ﺎ ‪‬ﻋ ﹶﺔ ﻵ‪‬ﺗ‪‬ﻴ ﹲﺔ ﻓﹶﺎ ‪‬‬
‫ﻼ{‬‫ﺠ ‪‬ﺮ ‪‬ﻫ ‪‬ﻢ ‪‬ﻫﺠ‪‬ﺮﹰﺍ ‪‬ﺟﻤ‪‬ـﻴ ﹰ‬
‫‪ ،‬ﻭﻗﺎﻝ ﰲ ﺍﳍﺠﺮ ﻭﺍﳌﻔﺎﺭﻗﺔ‪} :‬ﻭ‪‬ﺍ ‪‬ﻫ ‪‬‬ ‫‪485‬‬ ‫ﻼ{‬ ‫ﹶﻓ ‪‬ﻤ‪‬ﺘﻌ‪‬ﻮ ‪‬ﻫﻦ‪ ‬ﻭ ‪‬ﺳ ‪‬ﺮﺣ‪‬ﻮ ‪‬ﻫﻦ‪ ‬ﺳﺮ‪‬ﺍﺣﹰﺎ ‪‬ﺟﻤ‪‬ﻴ ﹰ‬
‫‪ ،486‬ﻭﺍﳍﺠﺮ ﺍﳉﻤﻴﻞ ﻫﻮ ﺍﻟﺬﻱ ﻻ ﻋﺘﺎﺏ ﻓﻴﻪ ﻭﻻ ﻳﺸﻮﺑﻪ ﺃﻱ ﺷﺘﻢ‪487.‬‬

‫ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺍﻹﺳﻼﻡ ﻳﻬﺘﻢ ﺑﺎﳉﻤﺎﻝ ﰲ ﻛﻞ ﺷﻲﺀ‪ ،‬ﻭﻳﺪﻋﻮ ﺍﻹﻧﺴﺎﻥ ﺍﳌﺴﻠﻢ ﺇﱃ ﺍﶈﺎﻓﻈﺔ ﻋﻠﻴـﻪ ﰲ‬
‫ﺳﻠﻮﻛﻪ ﺍﻟﺪﺍﺧﻠﻲ ﻭﺍﳋﺎﺭﺟﻲ ﻳﻘﻮﻝ ﻋﺒﺪﺍﳋﺎﻟﻖ ﺩﻭﻣﺔ‪" :‬ﻭﻗﺪ ﹼﳕﻰ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺍﳊﺲ ﺍﳉﻤـﺎﱄ ﻋﻨـﺪ‬
‫ﺍﳌﺴﻠﻢ‪ ،‬ﻭﺑﻨﺎﻩ ﻋﻠﻰ ﻗﻴﻢ ﺍﳊﻖ ﻭﺍﳋﲑ ﻭﺍﻟﻔﻀﺎﺋﻞ ﻛﻠﻬﺎ ﺳﻮﺍﺀ ﺃﻛﺎﻥ ﲨﺎ ﹰﻻ ﺣﺴﻴﹰﺎ ﻣﻨﻈﻮﺭﹰﺍ ﺃﻭ ﲨﺎ ﹰﻻ ﻣﻌﻨﻮﻳﹰﺎ‬
‫ﻣﺘﺪﺑﺮﹰﺍ‪ ،‬ﻭﻗﺮﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺍﻟﻘﻴﻢ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﳋﻠﻘﻴﺔ ﺑﺎﳉﻤﺎﻝ… ﺣﱴ ﺍﳍﺠـﺮ‬
‫ﻧﻔﺴﻪ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﲨﻴﻼ"‪ ،488‬ﻭﻫﺬﺍ ﺍﻻﻫﺘﻤﺎﻡ ﺍﻹﺳﻼﻣﻲ ﺍﻟﺮﻓﻴﻊ ﺑﺎﳉﻤﺎﻝ ﺍﺳﺘﻬﻮﻯ ﺍﻟﺪﻛﺘﻮﺭ ﻋﻤﺎﺩ‬
‫ﺍﻟﺪﻳﻦ ﺧﻠﻴﻞ ﻓﻘﺎﻝ‪" :‬ﺍﻹﻧﺴﺎﻥ ﺍﳌﺴﻠﻢ ﻓﻨﺎﻥ ﺑﻄﺒﻌﻪ ﻣﻨﻔﺘﺢ ﺑﻜﻞ ﺇﺣﺴﺎﺳﻪ ﻭﻣﺸﺎﻋﺮﻩ ﻋﻠﻰ ﻗﻴﻢ ﺍﻟﻜـﻮﻥ‪،‬‬
‫ﻭﺍﻟﻌﺎﱂ ﺑﺄﻭﺳﻊ ﺃﻃﺮﻫﺎ …"‪489.‬‬

‫‪ 2‬ـ ﻋﻼﻗﺔ ﺍﳉﻤﺎﻝ ﺑﺎﻟﺘﻮﺣﻴﺪ ﻭﻏﺎﻳﺘﻪ ﻭﻫﺪﻓﻪ‪:‬‬

‫‪ 480‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻭﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﻟﻨﺴﺎﺋﻲ ﻭﺍﻟﺪﺍﺭﻣﻲ ﻭﺍﺑﻦ ﻣﺎﺟﺔ ﻭﺍﻹﻣﺎﻡ ﺃﲪﺪ‪.‬‬

‫‪ 481‬ﺍﻟﺼﻒ‪.4 :‬‬
‫‪ 482‬ﻳﻮﺳﻒ‪83:‬‬
‫‪ 483‬ﺗﻔﺴﲑ ﺍﻟﻨﺴﻔﻲ ‪ ،215/2‬ﻣﻄﺒﻌﺔ ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﻜﺘﺐ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪.‬‬
‫‪ 484‬ﺍﳊﺠﺮ‪.85 :‬‬
‫‪ 485‬ﺍﻷﺣﺰﺍﺏ‪.49 :‬‬
‫‪ 486‬ﺍﳌﺰﻣﻞ‪.10 :‬‬
‫‪ 487‬ﺻﻔﻮﺓ ﺍﻟﺘﻔﺎﺳﲑ‪ ،‬ﳏﻤﺪ ﻋﻠﻲ ﺍﻟﺼﺎﺑﻮﱐ‪ ،267/3 ،‬ﻁ‪ ،2‬ﻗﻄﺮ‪1981 ،‬ﻡ‪.‬‬
‫‪ 488‬ﺍﻷﺩﺏ ﻭﻣﺬﺍﻫﺒﻪ ﺍﳌﻌﺎﺻﺮﺓ‪ ،‬ﻋﺒﺪﺍﳋﺎﻟﻖ ﺩﻭﻣﺔ‪ ،‬ﺹ‪ ،52‬ﺩﺍﺭ ﻗﻄﺮﻱ‪ ،‬ﺍﻟﻔﺠﺎﺀﺓ ﺍﻟﺪﻭﺣﺔ‪ ،‬ﻁ‪1990 ،1‬ﻡ‪.‬‬
‫‪ 489‬ﰲ ﺍﻟﻨﻘﺪ ﺍﻹﺳﻼﻣﻲ ﺍﳌﻌﺎﺻﺮ‪ ،‬ﻋﻤﺎﺩ ﺍﻟﺪﻳﻦ ﺧﻠﻴﻞ‪ ،‬ﺹ‪ ،39‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﻁ‪1981 ،2‬ﻡ‪.‬‬
‫ﳎﺎﻫﺪ ﻣﺼﻄﻔﻰ ‪‬ﺠﺖ ‪287 -‬‬

‫ﺍﳉﻤﺎﻝ ﻣﻄﻠﺐ ﺗﻮﺣﻴﺪﻱ ﻳﺮﺍﺩ ﲢﻘﻘﻪ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪ ،‬ﻷﻥ ﺍﷲ ﻫﻮ ﺍﳉﻤﻴﻞ ﻭﳛـﺐ ﺍﳉﻤـﺎﻝ‪.‬‬
‫ﻭﲜﻤﺎﻟﻪ ﺍﻟﺬﺍﰐ ﺧﻠﻖ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﻓﺄﺣﺴﻦ ﺧﻠﻘﻬﺎ‪ .‬ﻭﻣﻦ ﻛﻤﺎﻝ ﺍﻟﺘﻮﺣﻴﺪ ﺣﺐ ﺍﳉﻤـﺎﻝ‪ ،‬ﻭﺍﻟـﺴﻌﻲ ﺇﱃ‬
‫ﺇﺩﺭﺍﻛﻪ ﰲ ﺍﻷﻋﻤﺎﻝ ﻭﺍﻷﺧﻼﻕ ﻭﺍﻟﻔﻨﻮﻥ‪ ،490.‬ﻭﺍﳉﻤﺎﻝ ﺃﻓﻀﻞ ﻣﺎ ﻳﺮﺟﻮ ﺍﳌﺆﻣﻦ ﺣﺼﻮﻟﻪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪،‬‬
‫ﺿ ‪‬ﺮ ﹲﺓ ﹺﺇﻟﹶﻰ ‪‬ﺭ‪‬ﺑﻬ‪‬ﺎ ﻧ‪‬ـﺎ ‪‬ﻇ ‪‬ﺮ ﹲﺓ ‪،{491‬‬
‫ﻭﻳﺘﻤﺜﻞ ﰲ ﺍﻟﻨﻈﺮ ﺇﱃ ﲨﺎﻝ ﻭﺟﻬﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ } :‬ﻭﺟ‪‬ﻮ ‪‬ﻩ ‪‬ﻳ ‪‬ﻮ ‪‬ﻣ‪‬ﺌ ‪‬ﺬ ﻧ‪‬ﺎ ‪‬‬
‫ﻭﺍﻟﻮﺳﻴﻠﺔ ﺇﱃ ﺇﺩﺭﺍﻙ ﻫﺬﺍ ﺍﳉﻤﺎﻝ ﺍﳌﻄﻠﻖ‪ ،‬ﻭﺍﻟﻠﺬﺓ ﺍﳌﺘﻨﺎﻫﻴﺔ ﻫﻮ ﺍﻟﺘﻮﺣﻴﺪ‪492.‬‬

‫ﻭ ﺇﺫﺍ ﺣﻠﻠﻨﺎ ﻣﻌﲎ ﻛﻠﻤﺔ ﺍﻟﺘﻮﺣﻴﺪ "ﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ" ﻧﺮﻯ ﺃ‪‬ﺎ ﺗﻨﻄﻮﻱ ﻋﻠﻰ ﻣﻌﺎﻥ ﲨﺎﻟﻴـﺔ‬
‫ﻛﺜﲑﺓ‪ :‬ﻓﻴﻬﺎ ﲨﺎﻝ ﻷ‪‬ﺎ ﺍﳊﻖ ﺍﳌﻄﻠﻖ‪ ،‬ﻭﺍﳊﻖ ﺃﺑﻠﺞ‪ ،‬ﻭﻓﻴﻬﺎ ﲨﺎﻝ‪ ،‬ﻷﻥ ﻓﻴﻬﺎ ﺍﻋﺘﺮﺍﻑ ﺑﺎﳊﻘﻴﻘﺔ‪ ،‬ﺍﻋﺘﺮﺍﻑ‬
‫ﻣﻦ‬
‫ﺍﳊﻘﻴﻘﺔ ﺍﳌﺨﻠﻮﻗﺔ )ﺍﻹﻧﺴﺎﻥ( ﺇﱃ ﺍﳊﻘﻴﻘﺔ ﺍﳋﺎﻟﻘﺔ )ﺍﷲ(‪ .‬ﻓﻴﻬﺎ ﻋﻼﻗﺔ ﺣﻴﻮﻳﺔ ﻭﺣﺮﻛﻴﺔ ﺑـﲔ ﺍﻟﻌـﺎﱂ‬
‫ﺍﻟﻌﻠﻮﻱ ﻭﺍﻟﻌﺎﱂ ﺍﻟﺴﻔﻠﻲ‪ :‬ﻭﺷﺎﺋﺞ ﺍﳊﻘﻴﻘﺔ ﺍﻷﻟﻮﻫﻴﺔ ﺍﻟﻨﺎﺯﻟﺔ‪ ،‬ﻭﺍﻟﻌﺒﻮﺩﻳﺔ ﺍﻟﺼﺎﻋﺪﺓ ﺍﻟﻠﺘﲔ ﺗﻠﺘﻘﻴﺎﻥ ﰲ ﺗﺮﺍﺑﻂ‬
‫ﻭﺍﻧﺴﺠﺎﻡ ﺩﺍﺋﻤﲔ‪.‬‬
‫ﺗﺄﻣﻞ ﰲ )ﺃﺷﻬﺪ( ﺑﺼﻴﻐﺔ ﺍﳊﺎﺿﺮ ﺍﻟﺪﺍﺋﻤﺔ ﺍﻟﺘﺠﺪﺩ ﻭﺍﳌﺜﻮﻝ ﺃﻣﺎﻡ ﺑﺼﺮ ﺍﳌﺆﻣﻦ ﻭﺑـﺼﲑﺗﻪ‪ .‬ﰲ ﻛـﻞ‬
‫ﻭﻗﺖ‪ ،‬ﻭﰲ ﻛﻞ ﻣﻜﺎﻥ‪ ،‬ﻭﰲ ﻛﻞ ﺣﺎﻟﺔ‪ .‬ﻭﺗﺄﻣﻞ ﺣﺮﻛﺔ ﺍﻟﺼﻮﺭﺓ ﰲ )ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ( ﺍﻟـﺼﻮﺭﺓ ﺍﳊﺎﻟـﺔ‬
‫ﻭﺍﻟﺰﺍﺋﻠﺔ ﰲ ﺍﻟﻨﻔﻲ ﻭﺍﻹﺛﺒﺎﺕ‪ .‬ﻭﻻﺣﻆ ﺍﳊﺮﻛﺔ ﻓﻴﻬﺎ‪ :‬ﺇﺑﻌﺎﺩ ﻓﻔﺮﺍﻍ ﻭﺯﻭﺍﻝ ﻣﻄﻠﻖ )ﻻ ﺇﻟـﻪ( ﰒ ﺣﻠـﻮﻝ‬
‫ﻭﺧﻼﺀ ﻣﻄﻠﻖ )ﺇﻻ ﺍﷲ(‪ .‬ﺯﻭﺍﻝ ﻛﻞ ﺷﻲﺀ ﻣﻦ ﻛﺮﺳﻲ ﺍﻷﻟﻮﻫﻴﺔ ﻭﺣﻠﻮﻝ ﺍﷲ ﺍﳌﻮﱃ ﻓﻴﻪ‪ .‬ﻣﺎ ﺃﻗﺼﺮ ﻫﺬﻩ‬
‫ﺍﻟﻌﺒﺎﺭﺓ ﻭﻣﺎ ﺃﺟﻞ ﻣﻌﺎﻧﻴﻬﺎ!‪ .‬ﻭﳚﻌﻞ ﺑﻌﺾ ﺍﻟﺪﺍﺭﺳﲔ ﻣﻨﻄﻠﻘﺎﺕ ﺍﳉﻤﺎﻝ ﺛﻼﺛـﺔ‪ :‬ﺍﻟﺘﻮﺣﻴـﺪ ﻭﺍﻟﻮﺣـﺪﺓ‬
‫‪493‬‬
‫ﻭﺍﳊﺮﻛﺔ ‪.‬‬
‫ﻭﻟﻴﺲ ﻫﺪﻑ ﺍﻹﺳﻼﻡ ﻣﻦ ﺍﳉﻤﺎﻝ ﻭﺍﻛﺘﺸﺎﻑ ﻣﻈﺎﻫﺮﻩ ﺍﳌﺨﺘﻠﻔﺔ ﻫﻮ ﺍﻟﻮﻗـﻮﻑ ﻋﻠـﻰ ﺍﳉﻤـﺎﻝ‬
‫ﺍﻟﻈﺎﻫﺮﻱ ﻭﺣﺪﻩ‪ ،‬ﺑﻞ ﲡﺎﻭﺯ ﻫﺬﺍ ﺍﳉﻤﺎﻝ ﺍﻟﻈﺎﻫﺮﻱ ﺇﱃ ﻣﺎ ﻭﺭﺍﺀﻩ‪ .‬ﻓﻠﺬﻟﻚ ﳒﺪ ﻣﻌﻈﻢ ﺍﻵﻳﺎﺕ ﺍﻟﱵ ﳝﱳ‬
‫ﺍﷲ ‪‬ﺎ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩ ﲣﺘﻢ ﺑﺎﻟﺪﻋﻮﺓ ﺇﱃ ﺍﻟﺘﺪﺑﺮ ﺃﻭ ﺍﻟﺘﻔﻜﺮ ﺇﱃ ﻗﺪﺭﺓ ﺍﷲ ﺍﻟﱵ ﺃﻭﺟﺪﺕ ﻫﺬﻩ ﺍﳌﻈﺎﻫﺮ‪.‬‬
‫ﻻ ﻟﻺﻧﺴﺎﻥ ﻳﻘﻮﻝ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪}:‬‬ ‫ﻓﻔﻲ ﻣﻌﺮﺽ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﻟﻠﺒﺎﺱ ﺍﻟﺬﻱ ﺟﻌﻠﻪ ﺍﷲ ﺳﺘﺮﹰﺍ ﻭﲨﺎ ﹰ‬
‫ﻚ ‪‬ﺧ‪‬ﻴ ‪‬ﺮ‪ ،{494‬ﻭﻫـﺬﻩ‬ ‫ﻯ ﹶﺫ‪‬ﻟ ‪‬‬
‫ﺱ ﺍﻟ‪‬ﺘ ﹾﻘ ‪‬ﻮ ‪‬‬
‫ﻳ‪‬ﺎ ‪‬ﺑﻨﹺﻲ ﺁ ‪‬ﺩ ‪‬ﻡ ﹶﻗ ‪‬ﺪ ﺃﹶﻧ ‪‬ﺰﹾﻟﻨ‪‬ﺎ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ‪‬ﻟﺒ‪‬ﺎﺳﹰﺎ ‪‬ﻳﻮ‪‬ﺍﺭﹺﻱ ‪‬ﺳ ‪‬ﻮﺀَﺍ‪‬ﺗ ﹸﻜ ‪‬ﻢ ‪‬ﻭﺭﹺﻳﺸﹰﺎ ‪‬ﻭ‪‬ﻟﺒ‪‬ﺎ ‪‬‬
‫ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺗﻘﺮ ﺑﺄﻥ ﺍﻟﻠﺒﺎﺱ ﺍﳊﻘﻴﻘﻲ ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﺘﺤﻠﻲ ﺑﺎﻟﺘﻘﻮﻯ‪ ،‬ﺧﲑ ﻣﻦ ﺍﻟﻠﺒﺎﺱ ﺍﻟﻈﺎﻫﺮﻱ‪.‬‬
‫ﻭﻣﻬﻤﺎ ﻳﻜﻦ ﺍﳉﻤﺎﻝ ﺧﻼﺑﹰﺎ ﻭﻓﺎﺗﻨﹰﺎ ﻓﻴﺠﺐ ﺃﻥ ﻳﺘﻨﺎﺳﻖ ﻣﻊ ﺍﳉﻤﺎﻝ ﺍﻟﺒﺎﻃﲏ ﺣﱴ ﳛﺒﻪ ﺍﷲ‪ ،‬ﻭﺍﷲ ﳛﺐ‬
‫ﻝ ﹶﻓﺨ‪‬ـﻮ ﹴﺭ{‬
‫ﺨﺘ‪‬ﺎ ﹴ‬
‫ﺤﺐ‪ ‬ﹸﻛ ﱠﻞ ‪‬ﻣ ‪‬‬ ‫ﺃﻥ ﻳﺮﺍﻩ ﻇﺎﻫﺮﹰﺍ ﻋﻠﻰ ﻋﺒﺎﺩﻩ ﺑﺸﺮﻁ ﺃﻻ ﻳﻜﻮﻥ ﻟﻠﺘﻜﱪ ﻭﺍﳋﻴﻼﺀ؛ }ﻭ‪‬ﺍﻟﻠﱠﻪ‪ ‬ﻟﹶﺎ ‪‬ﻳ ‪‬‬

‫‪ 490‬ﻣﺪﺧﻞ ﺇﱃ ﻋﻠﻢ ﺍﳉﻤﺎﻝ ﺍﻹﺳﻼﻡ‪ ،‬ﻋﺒﺪﺍﻟﻔﺘﺎﺡ ﺭﻭﺍﺱ ﻗﻠﻌﺠﻲ‪ ،‬ﺹ‪ ،28‬ﺩﺍﺭ ﻗﺘﻴﺒﺔ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻁ‪1991 ،1‬ﻡ‪.‬‬
‫‪ 491‬ﺍﻟﻘﻴﺎﻣﺔ‪22 :‬ـ‪.23‬‬
‫‪ 492‬ﻣﺪﺧﻞ ﺇﱃ ﻋﻤﻞ ﺍﳉﻤﺎﻝ‪ ،‬ﺹ‪.28‬‬
‫‪ 493‬ﻣﺪﺧﻞ ﺇﱃ ﻋﻠﻢ ﺍﳉﻤﺎﻝ ﺍﻹﺳﻼﻣﻲ ﺹ‪.31-24‬‬
‫‪ 494‬ﺍﻷﻋﺮﺍﻑ‪.26 :‬‬
 ‫‪ISoIT‬‬ ‫‪- 288‬‬

‫ﺝ‬‫ﺨ ‪‬ﺮ ‪‬‬

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

‫‪ 495‬ﺍﳊﺪﻳﺪ‪.23 :‬‬
‫‪ 496‬ﺍﻟﻘﺼﺺ‪.79 :‬‬
‫‪ 497‬ﺍﻟﺒﻘﺮﺓ‪.221 :‬‬
‫‪ 498‬ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ‪ ،38/2‬ﻭﺫﻛﺮﻩ ﺍﻷﻟﺒﺎﱐ ﰲ ﺳﻠﺴﻠﺔ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻀﻌﻴﻔﺔ ‪69/1‬‬
‫‪ 499‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪.‬‬
‫‪ 500‬ﺍﻷﻋﻠﻰ‪.17 :‬‬
‫‪ 501‬اﻟﺘﻴﻦ‪.4 :‬‬
‫‪ 502‬اﻻﻧﻔﻄﺎر‪6 :‬ـ‪.8‬‬
‫‪ 503‬اﻟﺬارﻳﺎت‪.21 :‬‬
‫ﳎﺎﻫﺪ ﻣﺼﻄﻔﻰ ‪‬ﺠﺖ ‪289 -‬‬

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

‫‪ 504‬ﺍﳌﻠﻚ‪.4 :‬‬
‫‪ 505‬ﻕ ‪6‬‬
‫‪ 506‬ﺍﳊﺠﺮ ‪16‬‬
‫‪ 507‬ﻳﺲ‪.40 :‬‬
‫‪ 508‬ﺍﳊﺪﻳﺪ‪.6 :‬‬
‫‪ 509‬ﺍﻷﻋﺮﺍﻑ‪.54 :‬‬
‫‪ 510‬ﺍﳌﻠﻚ ‪19‬‬
 ‫‪ISoIT‬‬ ‫‪- 290‬‬

‫‪511‬‬
‫ﺤ ‪‬ﺮ‪‬ﻳ ﹺﻦ ﺣ‪‬ﺎﺟﹺﺰﹰﺍ ﹶﺃﹺﺇﹶﻟ ‪‬ﻪ ‪‬ﻣ ‪‬ﻊ ﺍﻟﻠﱠ ‪‬ﻪ ‪‬ﺑ ﹾﻞ ﹶﺃ ﹾﻛﹶﺜﺮ‪‬ﻫ‪ ‬ﻢ ﻟﹶﺎ ‪‬ﻳ ‪‬ﻌﹶﻠﻤ‪‬ﻮ ﹶﻥ{ ‪ ،‬ﻭﻳـﺬﻛﺮ‬ ‫‪‬ﻭ ‪‬ﺟ ‪‬ﻌ ﹶﻞ ﹶﻟ ‪‬ﻬﺎ ‪‬ﺭﻭ‪‬ﺍ ‪‬ﺳ ‪‬ﻲ ‪‬ﻭ ‪‬ﺟ ‪‬ﻌ ﹶﻞ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﹾﻟ‪‬ﺒ ‪‬‬
‫ﺽ ‪‬ﻣ ‪‬ﺪ ‪‬ﺩﻧ‪‬ﺎﻫ‪‬ﺎ ‪‬ﻭﹶﺃﹾﻟ ﹶﻘ‪‬ﻴﻨ‪‬ﺎ ﻓ‪‬ﻴﻬ‪‬ﺎ ‪‬ﺭﻭ‪‬ﺍﺳ‪‬ـ ‪‬ﻲ‬ ‫ﻛﺬﻟﻚ ﺑﺄﺯﻭﺍﺝ ﺍﻟﻨﺒﺎﺕ ﻭﺍﻟﺰﺭﻉ ﻭﺍﻟﻨﺨﻞ ﺍﻟﺒﺎﺳﻘﺎﺕ ﻓﻴﻘﻮﻝ‪ } :‬ﻭ‪‬ﺍﹾﻟﹶﺄ ‪‬ﺭ ‪‬‬
‫ﺴﻤ‪‬ﺎ ِﺀ ﻣ‪‬ﺎ ًﺀ ‪‬ﻣﺒ‪‬ﺎﺭ‪‬ﻛﹰﺎ ﹶﻓﺄﹶﻧ‪‬ﺒ‪‬ﺘﻨ‪‬ﺎ‬
‫ﺐ ‪‬ﻭ‪‬ﻧ ‪‬ﺰﹾﻟﻨ‪‬ﺎ ‪‬ﻣ ‪‬ﻦ ﺍﻟ ‪‬‬
‫ﺼ ‪‬ﺮ ﹰﺓ ‪‬ﻭ ‪‬ﺫ ﹾﻛﺮ‪‬ﻯ ‪‬ﻟ ﹸﻜﻞﱢ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ‪‬ﻣﻨﹺﻴ ﹴ‬
‫ﺝ ‪‬ﺑﻬﹺﻴ ﹴﺞ ‪‬ﺗ‪‬ﺒ ‪‬‬ ‫‪‬ﻭﺃﹶﻧ‪‬ﺒ‪‬ﺘﻨ‪‬ﺎ ﻓ‪‬ﻴﻬ‪‬ﺎ ﻣ‪‬ﻦ ﹸﻛﻞﱢ ‪‬ﺯ ‪‬ﻭ ﹴ‬
‫ﺪ{‬
‫ﺕ ﱠﻟﻬ‪‬ﺎ ﹶﻃ ﹾﻠ ‪‬ﻊ ﻧ‪‬ـﻀ‪‬ﻴ ‪‬‬ ‫ﺨ ﹶﻞ ﺑ‪‬ﺎ ‪‬ﺳﻘﹶﺎ ‪‬‬ ‫ﺤﺼ‪‬ﻴ ‪‬ﺪ ﻭ‪‬ﺍﻟ‪‬ﻨ ‪‬‬ ‫ﺐ ﺍﹾﻟ ‪‬‬
‫ﺕ ‪‬ﻭ ‪‬ﺣ ‪‬‬ ‫ﹺﺑ ‪‬ﻪ ‪‬ﺟﻨ‪‬ﺎ ‪‬‬
‫‪512‬‬

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

‫‪ 511‬ﺍﻟﻨﻤﻞ ‪61 -60‬‬

‫‪ 512‬ﻕ‪7 :‬ـ‪.10‬‬
‫‪ 513‬ﺍﻷﻧﻌﺎﻡ ‪99‬‬
‫‪ 514‬ﺍﻷﻧﻌﺎﻡ ‪ ،141‬ﻭﺭﺍﺟﻊ ﺍﻟﻨﺤﻞ ‪.11‬‬
‫‪ 515‬ﻓﺎﻃﺮ ‪27-26‬‬
‫‪ 516‬ﺍﻟﺮﻋﺪ ‪4‬‬
‫ﳎﺎﻫﺪ ﻣﺼﻄﻔﻰ ‪‬ﺠﺖ ‪291 -‬‬

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

‫‪ 517‬ﺍﻟﻨﺤﻞ‪.8-5‬‬
‫‪ 518‬ﺍﻟﻨﺤﻞ ‪.14‬‬
‫‪ 519‬ﺍﻟﻘﻴﻢ ﺍﳊﻀﺎﺭﻳﺔ ﰲ ﺭﺳﺎﻟﺔ ﺍﻹﺳﻼﻡ ﺹ‪ ،114 -113‬ﻭﺍﻹﺳﻼﻡ ﻭﺍﻟﻔﻦ ﺹ‪.16-14‬‬
‫‪ 520‬ﻳﻮﺳﻒ‪.105 :‬‬
‫‪ 521‬ﺭﺍﺟﻊ ﺷﻌﺮ ﺍﻟﻔﻘﻬﺎﺀ ﻧﺸﺄﺗﻪ ﻭﺗﻄﻮﺭﻩ ) ﺭﺳﺎﻟﺔ ﻣﺎﺟﺴﺘﲑ ( ﺹ ‪ 200‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ ‪ ،‬ﺍﳊﻼﻝ ﻭﺍﳊﺮﺍﻡ ﰲ ﺍﻹﺳﻼﻡ ﺹ‬
‫‪. 32 ، 21‬‬
‫‪ 522‬ﺳﻮﺭﺓ ﺍﳊﺠﺮ ﺍﻵﻳﺘﺎﻥ ‪. 93-92‬‬
‫‪ 523‬ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ﺁﻳﺔ ‪. 6‬‬
‫‪ 524‬ﺳﻮﺭﺓ ﻕ ﺁﻳﺔ ‪. 18‬‬
‫‪ 525‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ‪.‬‬
 ‫‪ISoIT‬‬ ‫‪- 292‬‬

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

‫‪ 526‬ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ ﺁﻳﺔ ‪. 36‬‬

‫‪ 527‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ ‪. 248‬‬
‫‪ 528‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ ‪. 235‬‬
‫‪ 529‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ‪.‬‬
‫‪ 530‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ ‪.‬‬
‫‪ 531‬ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ‪. 259/9‬‬
‫ﳎﺎﻫﺪ ﻣﺼﻄﻔﻰ ‪‬ﺠﺖ ‪293 -‬‬

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

‫‪ 532‬ﺭﺳﺎﺋﻞ ﺃﰊ ﺑﻜﺮ ﺍﳋﻮﺍﺭﺯﻣﻲ ﺹ ‪. 10‬‬

‫‪ 533‬ﺭﻭﺍﻩ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ‪.‬‬
‫‪ 534‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ ‪.‬‬
‫‪ 535‬ﺍﻟﻔﻨﻮﻥ ﺍﳉﻤﻴﻠﺔ ﻣﻦ ﺍﳌﻨﻈﻮﺭ ﺍﻹﺳﻼﻣﻲ ﺹ‪.9-6‬‬
‫‪ 536‬ﻗﻴﻢ ﺟﺪﻳﺪﺓ ﻟﻸﺩﺏ ﺍﻟﻌﺮﰊ ﺹ ‪.272‬‬
‫‪ 537‬ﻋﱪ ﻗﺮﺍﺭ ﺍﻟﻠﺠﻨﺔ ﺍﳌﺮﻛﺰﻳﺔ ﻋﻦ ﻣﻔﻬﻮﻡ ﺍﻻﻟﺘﺰﺍﻡ ﺑﺄﻥ ﺟﻌﻞ ﺃﺳﺎﺱ ﺍﻻﺑﺘﻜﺎﺭ ﺍﻟﻔﲏ ﺍﳊﻘﻴﻘﻴﺔ ﺍﳌﻮﺿﻮﻋﻴﺔ‪ ،‬ﺃﻣﺎ ﺩﺭﺟـﺔ‬
‫ﺍﻹﻧﺘﺎﺝ ﺍﻟﻔﲏ ﻭﺍﻷﺩﺏ ﺍﻟﻮﺍﻗﻌﻲ ﻓﻬﻮ ﻣﺎ ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻔﻨﻴﺔ ﻣﻦ ﻗﻮﺓ ﻭﻗﺪﺭﺓ ﻋﻠﻰ ﺩﻋﻢ ﺍﳊﻴﺎﺓ ﺍﻻﺷـﺘﺮﺍﻛﻴﺔ ‪ .‬ﻭﻳﻮﺟـﺐ‬
‫ﺍﻟﻘﺮﺍﺭ ﻋﻠﻰ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺴﻮﻓﻴﺖ ﺃﻥ ﻳﻬﺘﺪﻭﺍ ﰲ ﻋﻤﻠﻬﻢ ﺍﻹﺑﺪﺍﻋﻲ ﲞﻄﺔ ﺍﳊﺰﺏ ﺍﻟﺒﻠﺸﻘﻲ ﻭﺍﻟﺪﻭﻝ ﺍﻟﺴﻮﻓﻴﺘﻴﺔ ﺇﺫ ﻫﻮ ﻳﺘﻴﺢ‬
 ‫‪ISoIT‬‬ ‫‪- 294‬‬

‫ﻭﺍﻷﺩﻳﺐ ﺍﳌﻠﺘﺰﻡ ﻟﻴﺲ ﻣﻄﺎﻟﺒﹰﺎ ﻓﻘﻂ ﺃﻥ ﻳﻜﻮﻥ ﻣﺮﺁﺓ ﳎﺘﻤﻌﻪ ﺑﻞ ﻣﺴﻬﻤﹰﺎ ﰲ ﺗﻜﻴﻴﻒ ﻫﺬﺍ ﺍ‪‬ﺘﻤﻊ‬
‫ﻭﺗﻮﺟﻴﻬﻪ ﻭﺍﻟﺬﻭﺩ ﻋﻨﻪ‪ ،‬ﻓﻬﻮ ﺟﺰﺀ ﻻ ﻳﺘﺠﺰﺃ ﻣﻨﻪ ﻳﺸﺎﺭﻛﻪ ﰲ ﺁﻣﺎﻟﻪ ﻭﺁﻻﻣﻪ ﻣﺘﻀﺎﻣﻨﹰﺎ ﻣﻌﻪ‪ ،‬ﺃﻣﺎ ﻏﲑﻫـﻢ‬
‫ﺍﳍﺎﺭﺑﻮﻥ ﻣﻦ ﺍ‪‬ﺘﻤﻊ ﻓﺄﺩ‪‬ﻢ ﺣﺮﻱ ﺑﺎﻹﳘﺎﻝ‪.‬‬
‫ﻭﻳﻌﺎﺭﺽ ﺍﻟﺒﻌﺾ ﻫﺬﺍ ﺍﳌﻘﻴﺎﺱ ﺑﺪﻋﻮﻯ ﺃﻥ ﺍﻷﺩﺏ ﻟﻴﺲ ﻏﺎﻳﺔ ﻳﺘﻐﺬﻯ ﲟﻮﻗﻒ ﻳﻌﺎﺭﺽ ﻣﺸﺎﻋﺮﻩ‬
‫ﻭﲡﺎﺭﺑﻪ ﺍﳊﻘﻴﻘﻴﺔ‪ ،‬ﻭﻟﻜﻦ ﻣﻦ ﺍﳋﻄﺄ ﺃﻥ ﳜﻠﻂ ﺑﲔ ﺣﺮﻳﺔ ﺍﻟﺸﺎﻋﺮ ﻭﻣﻮﺍﻗﻔﻪ‪ ،‬ﻷﻥ ﺗﻌﺒﲑﻩ ﻗﺪ ﺗﺘﻄﻠﺒﻪ ﺣﺮﻳﺘﻪ‬
‫ﻧﻔﺴﻬﺎ‪ .‬ﻭﻛﺬﻟﻚ ﻓﻤﻦ ﺍﳋﻄﺄ ﺃﻥ ﳜﻠﻂ ﺑﲔ ﺻﺪﻭﺭ ﺍﻟﺸﺎﻋﺮ ﻋﻦ ﳎﺘﻤﻌﻪ ﻭﺑﲔ ﺍﻟﺘﺰﺍﻣﻪ‪ ،‬ﻓﺎﻷﺩﺏ ﻳـﺼﻮﺭ‬
‫ﺣﻴﺎﺓ ﺷﻌﻮﺑﻪ‪ ،‬ﻭﺇﳕﺎ ﺍﻟﺬﻱ ﳜﺘﻠﻒ ﻓﻴﻪ ﺃﻥ ﻳﻜﻮﻥ ﺍﻷﺩﻳﺐ ﻣﻠﺘﺰﻣﹰﺎ ﺑﻘﻀﺎﻳﺎ ﻣﻌﻴﻨـﺔ ﻭﻣﺒـﺎﺩﺉ ﺧﺎﺻـﺔ‪،‬‬
‫ﻭﻳﺼﺎﺭﻉ ﻣﻦ ﺃﺟﻠﻬﺎ ﻛﻘﻀﻴﺔ ﺍﻟﺒﺆﺱ ﻣﺜﻼ ﻓﺎﳊﻴﺎﺓ ‪-‬ﺑﻄﺒﻴﻌﺘﻬﺎ‪ -‬ﺫﺍﺕ ﺃﻟﻮﺍﻥ ﻣﺘﻌﺪﺩﺓ ﲡﻤﻊ ﺍﳋﲑ ﻭﺍﻟـﺸﺮ‬
‫ﻭﺍﻟﺼﺎﱀ ﻭﺍﻟﻔﺎﺳﺪ ﻭﺍﳊﻖ ﻭﺍﻟﺒﺎﻃﻞ‪ ،‬ﻓﺎﻷﺭﺟﺢ ﺃﻥ ﻳﻜﻮﻥ ﺍﻻﻟﺘﺰﺍﻡ ﺑﺎﳊﻖ ﻭﺍﳋﲑ ﻭﺍﻟﻨﻔﻊ ﻷﻧﻪ ﺍﻟﻮﺟﻪ ﺍﻟﻔﻌﺎﻝ‬
‫ﰲ ﺍﳊﻴﺎﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ‪.‬‬
‫ﻭﻣﻦ ﺍﻟﺘﻌﺴﻒ ﺃﻥ ﻳﻠﺘﺰﻡ ﺍﻷﺩﻳﺐ ﺍﻟﺘﺰﺍﻡ ﺍﻟﻌﺎﱂ ﺃﻭ ﺻﺎﺣﺐ ﺍﳌﺬﻫﺐ ﺍﻟﺴﻴﺎﺳﻲ ﻷﻥ ﺍﻟﺘﺰﺍﻣﻪ ﻗـﺪ‬
‫ﳛﻮﻝ ﺩﻭﻥ ﺇﺑﺪﺍﻋﻪ ﻟﻨﻔﻮﺭﻩ ﻣﻦ ﺍﻟﻘﻴﻮﺩ‪ ،‬ﻭﺇﻥ ﺍﻟﺘﺰﻡ ﻓﺴﻴﻔﻘﺪ ﻋﻨﺼﺮ ﺍﻟﺼﺪﻕ ﺍﻟﻔـﲏ‪ .‬ﻭﻗـﺼﺔ ﺍﻟﻜﺎﺗـﺐ‬
‫ﺍﻟﺮﻭﺳﻲ ﻓﻼﺩﳝﲑ ﻣﺎﻳﺎﻛﻮﻓﺴﻜﻲ ﻛﺎﺗﺐ ﺍﻟﺜﻮﺭﺓ ﺍﻟﺮﻭﺳﻴﺔ ﻭﺷﺎﻋﺮﻫﺎ ﺗﺒﻄﻞ ﺩﻋﻮﻯ ﺍﻻﻟﺘﺰﺍﻡ ﺍﻟﻀﻴﻘﺔ‪ ،‬ﻓﻘﺪ‬
‫ﺧﺎﺽ ﻣﻌﺮﻛﺘﻪ ﺍﻟﻔﻨﻴﺔ ﲢﺖ ﺷﻌﺎﺭ ﺍﻟﻮﺍﻗﻌﻴﺔ ﺍﻻﺷﺘﺮﺍﻛﻴﺔ ﺣﱴ ﺑﻠﻎ ﺃﻗﺼﻰ ﺍﻟﺸﻮﻁ ﰒ ﺳﺎﻭﺭﻩ ﺍﻟـﺸﻚ ﰲ‬
‫ﺩﻋﻮﺗﻪ ﻓﺎﻧﺘﺤﺮ ﺳﻨﺔ ‪ 1930‬ﻡ ﻟﻴﺘﺨﻠﺺ ﻣﻦ ﳏﻨﺘﻪ ﻭﻳﻨﻘﺬ ﻧﻔﺴﻪ ﻣﻦ ﻗﻠﻘﻬﺎ ﺍﻟﺬﻱ ﻧﺎﻟﻪ ﻓﻴﻤﺎ ﺍﻟﺘﺰﻡ ﺑﻪ‪.539‬‬
‫ﻟﻜﻦ ﺍﻷﺩﺏ ﻋﻨﺪ ﻓﺮﻳﻖ ﺁﺧﺮ‪ ،‬ﲨﺎﱄ ﻳﻘﻮﻡ ﻫﺪﻓﻪ ﻭﻭﺳﻴﻠﺘﻪ ﻋﻠﻰ ﺍﻹﺟﺎﺩﺓ ﻭﺍﻹﺑﺪﺍﻉ ﰲ ﺍﻟﺘﻌﺒﲑ‬
‫ﻭﺍﻟﺘﺼﻮﻳﺮ ﻭﺍﳋﻴﺎﻝ‪ ،‬ﻭﺍﻟﺴﻤﻮ ﺑﺎﻟﻌﻮﺍﻃﻒ ﻭﺍﳌﺸﺎﻋﺮ‪ ،‬ﻭﻻ ﻳﻄﺎﻟﺐ ﺍﻷﺩﻳﺐ ﺑﻌﺪ ﺫﻟﻚ ﺑﻐﺎﻳﺔ ﺃﺧـﺮﻯ‪ .‬ﻭﻻ‬
‫ﻋﻼﻗﺔ ﻋﻨﺪﻩ ﺑﲔ ﲡﺮﺑﺘﻪ ﺍﻟﻔﻨﻴﺔ ﻭﺑﲔ ﺍﻻﺭﺗﺒﺎﻁ ﺑﺎﻟﻘﻴﻢ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺇﻥ ﺃﺣﺴﻦ ﻭﺻﻒ ﲡﺮﺑﺘﻪ‬
‫ﺍﻟﺸﻌﻮﺭﻳﺔ ﻓﻘﺪ ﺣﻘﻖ ﺍﻟﻐﺎﻳﺔ ﻭﺍﳍﺪﻑ‪.‬‬
‫ﻭﻗﻀﻴﺔ ﺍﻻﻟﺘﺰﺍﻡ ﺗﻘﻊ ﺑﲔ ﻣﺬﻫﺒﲔ‪ :‬ﺍﻟﻔﻦ ﻟﻠﻤﺠﺘﻤﻊ ) ﺍﳊﻴﺎﺓ (‪ ،‬ﻭﺍﻟﻔﻦ ﻟﻠﻔﻦ‪ ،‬ﻭﺍﻟﺬﻱ ﳛﺬﺭ ﻣﻨﻪ‬
‫ﰲ ﺍﻻﲡﺎﻩ ﺍﻷﻭﻝ ﺃﻥ ﻳﺘﺤﻮﻝ ﺍﻷﺩﺏ ﺇﱃ ﻭﻋﻆ ﻭﺧﻄﺎﺑﺔ ﻣﺒﺎﺷﺮﺓ ﻭﻳﻔﻘﺪ ﻋﻨﺼﺮ ﺍﻹﺛﺎﺭﺓ ﻭﺍﳊﻴﻮﻳـﺔ ﻭﺇﻥ‬
‫ﻼ ﺻﺎﳊﹰﺎ ﰲ ﻫﺪﻓﻪ‪ ،‬ﻛﻤﺎ ﳛﺬﺭ ﰲ ﺍﻻﲡﺎﻩ ﺍﻵﺧﺮ ﺃﻥ ﻳﺘﺠﺮﺩ ﺍﻷﺩﺏ ﻭﻳﻌﻔﻲ ﻧﻔﺴﻪ ﻣـﻦ ﺍﳌﺜـﻞ‬ ‫ﻛﺎﻥ ﻧﺒﻴ ﹰ‬
‫ﻭﺍﻟﻘﻴﻢ‪ ،‬ﻓﻴﻨﺴﺎﻕ ﰲ ﺧﻂ ﻣﻨﺤﺮﻑ ﻳﺘﻨﺎﰱ ﻣﻊ ﺍﻟﺬﻭﻕ ﺍﻟﺴﻠﻴﻢ ﻭﻳﺘﻠﺒﺲ ﺑﺎﻟﻔﺤﺶ ﻭﺍﻟﻔﺴﺎﺩ ﻭﺍﻟﻀﻼﻝ ‪.‬‬

‫ﻟﻠﻜﺘﺎﺏ ﻓﺮﺻﺔ ﻓﻬﻢ ﺍﳊﻘﻴﻘﺔ ‪ ،‬ﻭﻳﻮﺟﺐ ﻋﻠﻰ ﺍﻟﻜﺘﺎﺏ ﻧﺸﺮ ﺍﻟﻔﻜﺮﺓ ﺍﻟﺸﻴﻮﻋﻴﺔ ﻭﺍﻷﺧﺬ ﺑﺘﻮﺟﻴـﻪ ﺍﳊـﺰﺏ ﺍﻟـﺸﻴﻮﻋﻲ‬
‫ﻭﺧﺪﻣﺔ ﺍﻻﺷﺘﺮﺍﻛﻴﺔ ‪) .‬ﺍﻷﺩﺏ ﺍﻟﺸﻴﻮﻋﻲ ﺹ ‪ 34‬ﻋﻦ ﻗﻀﺎﻳﺎ ﺍﻟﻨﻘﺪ ﺍﻷﺩﰊ ﺹ ‪. ( 51‬‬
‫‪ 538‬ﻳﻘﻮﻝ ﺳﺎﺭﺗﺮ‪ :‬ﺇﻧﻨﺎ ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﻧﺪﺭﻙ ﰲ ﻳﺴﺮ ﻣﺪﻯ ﲪﻖ ﺍﻟﺬﻳﻦ ﻳﺘﻄﻠﺒﻮﻥ ﰲ ﻓﻦ ﺍﻟﺸﻌﺮ ﺃﻥ ﻳﻜﻮﻥ )ﺍﻟﺘﺰﺍﻣﻴﺎ ( ﻧﻌﻢ‬
‫ﻗﺪ ﻳﻜﻮﻥ ﻣﺒﻌﺚ ﺍﻟﻘﻄﻌﺔ ﺍﻟﻨﺜﺮﻳﺔ ﺍﻻﻧﻔﻌﺎﻝ ‪ -‬ﺃﻭ ﺍﻟﻌﺎﻃﻔﺔ ﻧﻔﺴﻬﺎ ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ ﻣﺒﻌﺜﻬﺎ ﺃﻳﻀﺎ ﺍﻟﻐﻀﺐ ﻭﺍﳊﻨﻖ ﺍﻻﺟﺘﻤﺎﻋﻲ‬
‫ﺃﻭ ﺍﻟﺴﺨﻂ ﺍﻟﺴﻴﺎﺳﻲ‪ ،‬ﻭﻟﻜﻦ ﻛﻞ ﻫﺬﻩ ﺍﻟﺪﻭﺍﻓﻊ ﻻ ﺗﺘﻀﺢ ﺩﻻﻟﺘﻬﺎ ﰲ ﺍﻟﺸﻌﺮ ﻛﻤﺎ ﺗﺘﻀﺢ ﰲ ﺭﺳﺎﻟﺔ ﻫﺠﺎﺀ ﺃﻭ ﺭﺳـﺎﻟﺔ‬
‫ﺍﻋﺘﺮﺍﻑ ‪) ..‬ﻣﺎ ﺍﻷﺩﺏ ﺹ ‪ 18 ،14‬ﻋﻦ ﻗﻀﺎﻳﺎ ﺍﻟﻨﻘﺪ ﺍﻷﺩﰊ ﺹ ‪.( 51‬‬
‫‪ 539‬ﻗﻴﻢ ﺟﺪﻳﺪﺓ ﻟﻸﺩﺏ ﺍﻟﻌﺮﰊ ﺹ ‪ . 265‬ﻭﻛﺎﻥ ﻧﺼﻴﺐ ﺍﻟﻜﺴﻨﺪﺭ ﺳﻮﳉﻨﺘﺴﲔ ﺍﻟﺴﺠﻦ ﻭﺍﻟﻨﻔﻲ ﺣـﲔ ﻗـﺎﻝ ﰲ‬
‫ﺭﺳﺎﻟﺘﻪ ﳌﺆﲤﺮ ﺍﻟﻜﺘﺎﺏ ﺳﻨﺔ ‪1966‬ﻡ "ﻻ ﺃﺣﺪ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻘﻄﻊ ﺍﻟﻄﺮﻳﻖ ﺃﻣﺎﻡ ﺍﳊﻘﻴﻘﺔ‪ ،‬ﺃﻧﺎ ﻣﺴﺘﻌﺪ ‪‬ﺎ‪‬ﺔ ﺍﳌﻮﺕ ﻟﻜﻲ‬
‫ﻧﺘﻘﺪﻡ"‬
‫ﳎﺎﻫﺪ ﻣﺼﻄﻔﻰ ‪‬ﺠﺖ ‪295 -‬‬

‫ﻭﺍﻟﻔﻨﺎﻥ ﰲ ﺍﳊﻘﻴﻘﺔ ﻭﺍﻗﻌﻲ ﻭﻣﺜﺎﱄ ﰲ ﺁﻥ ﻭﺍﺣﺪ‪ ،‬ﻭ‪‬ﻤﺎ ﻳﺘﺤﻘﻖ ﺍﻻﻟﺘﺰﺍﻡ ﻭﻟﻴﺲ ﺍﻹﻟـﺰﺍﻡ ﻷﻥ‬
‫ﺍﻷﺧﲑ ﺧﺎﻝ ﻣﻦ ﺍﳊﺮﻳﺔ ﻭﺍﳌﺘﻌﺔ ﻭﺍﻟﺘﺸﻮﻳﻖ ﻭﻻ ﳛﻘﻖ ﻟﺬﻟﻚ ﻫﺪﻓﻪ ﺍﳌﻄﻠﻮﺏ ﻭﻫﻮ ﻣﺎ ﺁﻝ ﺇﻟﻴـﻪ ﺍﻷﺩﺏ‬
‫ﺍﻟﺸﻴﻮﻋﻲ‪ ،‬ﺗﻘﻮﻝ ﺍﻟﺪﻛﺘﻮﺭﺓ ﺑﻨﺖ ﺍﻟﺸﺎﻃﺊ ‪ " :‬ﻭﺍﺷﺘﺪﺕ ﺍﻟﺮﻗﺎﺑﺔ ﰲ ﻋﻬﺪ ﺳﺘﺎﻟﲔ ﻓﺮﻓﻀﺖ ﻛﻞ ﻣﻦ ﻻ‬
‫ﳜﻀﻊ ﳍﺬﺍ ﺍﻹﻟﺰﺍﻡ ‪ ،...‬ﻭﻟﻜﻦ ﺍﻟﺘﺠﺮﺑﺔ ﻛﺸﻔﺖ ﻋﻦ ﺧﻄﺄ ﻫﺬﺍ ﺍﻹﻟﺰﺍﻡ ﻭﺧﻄﺮﻩ ﻓﺠﺎﺀﺕ ﺍﻷﻋﻤﺎﻝ ﺍﻟﻔﻨﻴﺔ‬
‫ﳐﺘﻨﻘﺔ ﺑﺄﻏﻼﻝ ﺍﻟﻘﻴﻮﺩ ﻭﺃﻋﻮﺯ‪‬ﺎ ﺣﺮﺍﺭﺓ ﺍﻹﳝﺎﻥ ﻭﺻﺪﻕ ﺍﻟﺘﻌﺒﲑ‪ ،‬ﻭﺍﻧﻄﻼﻕ ﺍﳊﺮﻛﺔ‪ ،‬ﻭﺑﺪ ﹰﻻ ﻣﻦ ﺃﻥ ﻳﺆﺩﻱ‬
‫ﺍﻟﻔﻦ ﺩﻭﺭﻩ ﺍﻟﻔﻌﺎﻝ ﰲ ﺧﺪﻣﺔ ﺍﳊﻴﺎﺓ ﻭﻗﻴﺎﺩ‪‬ﺎ ﺍﻧﻔﺼﻞ ﻋﻨـﻬﺎ ﻭﺻـﺎﺭ ﳎـﺮﺩ ﺃﺩﺍﺓ ﺗﻌﻠﻴﻤﻴـﺔ ﻟﻠﺪﻋﺎﻳـﺔ‬
‫ﺍﳌﺒﺎﺷﺮﺓ"‪ 540‬ﻭﻟﺬﻟﻚ ﻓﻬﻲ ﺗﺮﻯ ﻣﻬﻤﺔ ﺍﻷﺩﺏ ﻣﻊ ﺟﱪﻳﺔ ﺍﻻﻟﺘﺰﺍﻡ ﻻ ﺍﻹﻟﺰﺍﻡ‪.541‬‬
‫‪ 2‬ـ ﺍﳉﻤﺎﻝ ﺑﲔ ﺍﻟﺬﺍﺗﻴﺔ ﻭﺍﳌﻮﺿﻮﻋﻴﺔ‬
‫ﺍﺧﺘﻠﻒ ﺍﻟﻔﻼﺳﻔﺔ ﻭﺍﻷﺩﺑﺎﺀ ﻭﺍﻟﻨﻘﺎﺩ ﰲ ﺫﺍﺗﻴﺔ ﺍﳉﻤﺎﻝ ﻭﻣﻮﺿﻮﻋﻴﺘﻪ ﻭﺗﺒﺎﻳﻨﺖ ﺁﺭﺍﺅﻫﻢ‪ :‬ﺑـﲔ ﻗﺎﺋـﻞ‬
‫ﺑﺬﺍﺗﻴﺔ ﺍﳉﻤﺎﻝ‪ ،‬ﻭﺁﺧﺮ ﲟﻮﺿﻮﻋﻴﺘﻪ‪ ،‬ﻭﺛﺎﻟﺚ ﻳﺮﻯ ﺫﺍﺗﻴﺘﻪ ﻭﻣﻮﺿﻮﻋﻴﺘﻪ ﰲ ﺁﻥ ﻭﺍﺣﺪ‪.‬‬
‫ﻳﺮﻯ ﺃﺻﺤﺎﺏ ﺍﻻﲡﺎﻩ ﺍﻷﻭﻝ ﺇﱃ ﺃﻥ ﺍﳉﻤﺎﻝ ﻳﻨﺒﻊ ﻣﻦ ﺫﺍﺕ ﺍﻟﺸﺨﺺ‪ ،‬ﻭﻳﺮﺟـﻊ ﺇﱃ ﺍﻟﻈـﺮﻭﻑ‬
‫ﺍﻟﻨﻔﺴﻴﺔ ﺍﻟﱵ ﲢﻴﻂ ﺑﺎﻹﻧﺴﺎﻥ‪ ،‬ﻭﻳﻨﻜﺮﻭﻥ ﺃﻥ ﺗﻜﻮﻥ ﻫﻨﺎﻙ ﻣﻌﺎﻳﲑ ﻣﻮﺿﻌﻴﺔ ﻣﺴﺘﻘﻠﺔ ﻋﻦ ﺭﺩ ﺍﻟﻔﻌﻞ ﻣـﻦ‬
‫ﺍﻟﺸﺨﺺ "ﻭﺫﻟﻚ ﻷﻥ ﺍﻷﺷﻴﺎﺀ ﺍﻟﱵ ﺗﺒﺪﻭ ﲨﻴﻠﺔ ﰲ ﻧﻈﺮ ﺑﻌﺾ ﺍﻟﻨﺎﺱ‪ ،‬ﻗـﺪ ﺗﺒـﺪﻭ ﻛﺌﻴﺒـﺔ ﰲ ﻧﻈـﺮ‬
‫ﺁﺧﺮﻳﻦ"‪542.‬‬

‫ﻭﻟﻮ ﻛﺎﻥ ﻟﻸﺷﻴﺎﺀ ﲨﺎﻝ ﻣﻮﺿﻮﻋﻲ ﳌﺎ ﺍﺧﺘﻠﻒ ﺍﺛﻨﺎﻥ ﰲ ﲨﺎﻝ ﺍﻟﺸﻲﺀ ﻭﻣﻘﺪﺍﺭ ﺫﻟـﻚ ﺍﳉﻤـﺎﻝ‪.‬‬
‫ﻭﺍﳉﻤﺎﻝ ‪‬ﺬﺍ ﺍﳌﻔﻬﻮﻡ ﻧﺴﱯ ﻳﻨﻤﻮ ﻭﻳﺮﻗﻰ ﺑﻨﻤﻮ ﺍﳊﻀﺎﺭﺍﺕ ﻭﺭﻗﻴﻬﺎ‪ .‬ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻷﺳﺎﺱ ﲣﺘﻠﻒ ﺍﳌﻌﺎﻳﲑ‬
‫ﻼ‪ ،‬ﻗﺪ ﻻ ﻳﻜﻮﻥ ﻛـﺬﻟﻚ ﺍﻟﻴـﻮﻡ ‪ ،543‬ﺑـﻞ ﺇﻥ‬ ‫ﺍﻟﻨﻘﺪﻳﺔ ﻋﱪ ﺍﻟﻌﺼﻮﺭ‪ ،‬ﻓﻤﺎ ﻛﺎﻥ ﺍﻟﻘﺪﺍﻣﻰ ﻳﺮﻭﻧﻪ ﲨﻴ ﹰ‬
‫ﺍﻟﺸﺨﺺ ﺍﻟﻮﺍﺣﺪ ﻗﺪ ﳜﺘﻠﻒ ﺷﻌﻮﺭﻩ ﲡﺎﻩ ﺍﻟﺸﻲﺀ ﺍﻟﻮﺍﺣﺪ ﺣﺴﺐ ﺍﺧﺘﻼﻑ ﻋﻤﺮﻩ‪ ،‬ﻓﻤﺎ ﻛـﺎﻥ ﻳﻌـﺪﻩ‬
‫ﻼ ﰲ ﺻﺒﺎﻩ ﱂ ﻳﻌﺪ ﻛﺬﻟﻚ ﰲ ﻛﻬﻮﻟﺘﻪ‪ ،544‬ﻭﳝﻜﻦ ﺃﻥ ﻧﻀﺮﺏ ﻣﺜﻼ ﰲ ﺑﻴﺎﻥ ﺫﺍﺗﻴﺔ ﺍﳉﻤﺎﻝ ﺑﺎﻟﻠﻮﻥ‬ ‫ﲨﻴ ﹰ‬
‫ﻼ ﻷﻧﻪ ﻳﺬﻛﺮﻩ ﺑﻮﺭﺩ ﲨﻴﻞ ﺭﺁﻩ‪ ،‬ﻭﻳﻜﻮﻥ ﻗﺒﻴﺤﹰﺎ ﻋﻨﺪ ﺍﻷﺧﺮ‪،‬‬ ‫ﺍﻷﲪﺮ ﺑﲔ ﺷﺨﺼﲔ ﻓﻘﺪ ﻳﺮﺍﻩ ﺃﺣﺪﳘﺎ ﲨﻴ ﹰ‬
‫ﻷﻧﻪ ﻳﺬﻛﺮﻩ ﲝﺎﺩﺙ ﺩﻣﻮﻱ ﻣﺮﻭﻉ ﺷﺎﻫﺪﻩ‪.‬‬
‫ﻳﺬﻫﺐ ﺃﺻﺤﺎﺏ ﺍﻻﲡﺎﻩ ﺍﻵﺧﺮ ﺃﻥ ﺳﺮ ﺍﳉﻤﺎﻝ ﻭﻓﻠﺴﻔﺘﻪ ﺇﳕﺎ ﺗﺮﺟﻊ ﺇﱃ ﺭﻭﻋﺔ ﺍﻟﺸﻲﺀ ﰲ ﻧﻔـﺴﻪ‪،‬‬
‫ﻓﺎﻟﻄﺒﻴﻌﺔ ﺗﻘﺪﻡ ﻟﻨﺎ ﳕﺎﺫﺝ ﻣﻦ ﺍﳉﻤﺎﻝ‪ ،‬ﻛﻤﺎ ﻧﺮﻯ ﰲ ﺍﻟﻮﺭﺩ‪ ،‬ﻭﰲ ﻣﻨﺎﻇﺮ ﺃﺧﺮﻯ‪ :‬ﰲ ﺍﳉﺒﺎﻝ ﺍﻟـﺸﺎﻫﻘﺔ‬
‫ﻭﺍﻟﻮﺩﻳﺎﻥ ﺍﻟﺴﺤﻴﻘﺔ ﻭﺍﳌﺮﻭﺝ ﺍﻟﺰﺍﻫﺮﺓ‪ ،‬ﻭﰲ ﻣﺎ ﻻ ﺣﺪ ﻟﻪ ﻣﻦ ﻣﺸﺎﻫﺪ ﺃﺧﺮﻯ ‪.545‬‬

‫‪ 540‬ﻗﻴﻢ ﺟﺪﻳﺪﺓ ﻟﻸﺩﺏ ﺍﻟﻌﺮﰊ ﺹ ‪. 257‬‬

‫‪ 541‬ﺭﺍﺟﻊ ﻗﻴﻢ ﺟﺪﻳﺪﺓ ﻟﻸﺩﺏ ﺍﻟﻌﺮﰊ ﺹ ‪, 263‬ﺭﺍﺟﻊ ﻓﻦ ﺍﻷﺩﺏ ﺹ ‪. 311‬‬
‫‪ 542‬ﺍﻷﺻﻮﻝ ﺍﻟﻔﻨﻴﺔ ﻟﻸﺩﺏ‪ ،‬ﻋﺒﺪﺍﳊﻤﻴﺪ ﺣﺴﻦ‪ ،‬ﺹ‪ ،17‬ﻣﻜﺘﺒﺔ ﺍﻷﳒﻠﻮ ﺍﳌﺼﺮﻳﺔ‪ ،‬ﻁ‪1964 ،2‬ﻡ‪.‬‬
‫‪ 543‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﻌﻤﻞ ﺍﻷﺩﰊ ﺑﲔ ﺍﻟﺬﺍﺗﻴﺔ ﻭﺍﳌﻮﺿﻮﻋﻴﺔ‪ ،‬ﻣﺼﻄﻔﻰ ﻋﻤﺮ‪ ،‬ﺹ‪69‬ـ‪ ،74‬ﺩﺍﺭ ﺍﳌﻌﺎﺭﻑ‪1989 ،‬ﻡ‪.‬‬
‫‪ 544‬ﰲ ﺍﻟﻨﻘﺪ ﺍﻷﺩﰊ‪ ،‬ﺹ‪ ، .80‬ﺷﻮﻗﻲ ﺿﻴﻒ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺎﺭﻑ‪ ،‬ﻁ‪1977 ،5‬ﻡ‬
‫‪ 545‬ﰲ ﺍﻟﻨﻘﺪ ﻭﺍﻷﺩﺏ‪ ،‬ﺝ‪ ،2‬ﺇﻳﻠﻴﺎ ﺍﳊﻠﻮﻱ‪ :‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻠﺒﻨﺎﱐ‪ ،‬ﺹ‪ ،13‬ﻁ‪1986 ،5‬ﻡ‪.‬‬
 ‫‪ISoIT‬‬ ‫‪- 296‬‬

‫ﻭﺇﺫﺍ ﺳﻠﻤﻨﺎ ﲜﻤﺎﻝ ﺍﻷﺷﻴﺎﺀ ﺍﳌﺬﻛﻮﺭﺓ‪ ،‬ﺑﻘﻲ ﺃﻥ ﻧﺴﺄﻝ ﻣﺎ ﺍﻟﺬﻱ ﺟﻌﻠﻬﺎ ﲨﻴﻠﺔ ﻭﻏﲑﻫﺎ ﻏﲑ ﲨﻴﻠـﺔ؟‬
‫ﻣﺎ ﻫﻲ ﺧﺼﺎﺋﺺ ﺍﳉﻤﺎﻝ ﻓﻴﻬﺎ ﺃﻫﻲ ﰲ ﺍﻟﻠﻮﻥ ﺃﻡ ﺍﻟﺸﻜﻞ؟ ﺃﻡ ﰲ ﺍﻟﺘﻨﺎﺳﺐ ﻭﺍﻟﺘﻨﺎﺳﻖ ﻭﺍﻻﻧﺴﺠﺎﻡ؟ ﺃﻡ ﰲ‬
‫ﺍﻟﺘﻮﺍﺯﻥ ﺑﲔ ﺃﺟﺰﺍﺋﻬﺎ؟ ﺃﻡ ﰲ ﺷﻲﺀ ﺁﺧﺮ؟ ﻳﺮﺟﻊ ﺃﺻﺤﺎﺏ ﻫﺬﺍ ﺍﻻﲡﺎﻩ ﺳﺮ ﺍﳉﻤﺎﻝ ﰲ ﺍﻟﻄﺒﻴﻌﺔ ﻭﺍﻟﻔﻨﻮﻥ‬
‫ﺇﱃ ﺍﻟﺘﻨﺎﺳﻖ ﻭﺍﻟﺘﻨﺎﺳﺐ ﻭﺍﻟﺘﻮﺍﺯﻥ ﺑﲔ ﺃﺟﺰﺍﺀ ﺍﻟﺸﻲﺀ ﻭﻋﻼﻗﺎ‪‬ﺎ‪" .‬ﻓﻔﻲ ﺍﳉﻤﻴﻞ ﺿﺮﺏ ﻣﻦ ﺗﻮﺍﻓﻖ ﺍﻟﻨﻈﺎﻡ‬
‫ﻫﻮ ﺳﺮ ﲨﺎﻟﻪ‪ .‬ﻭﻫﻮ ﻳﺒﺪﻭ ﰲ ﺗﻨﺎﺳﺐ ﺩﻗﻴﻖ ﺑﲔ ﺃﺟﺰﺍﺋﻪ‪ ،‬ﺗﺴﺮﻱ ﻓﻴﻪ ﻭﺣﺪﺓ ﻣﻨﺘﻈﻤﺔ‪ ،‬ﺗﺼﻮﻏﻪ ﺻـﻮﻏﺎ‬
‫ﲨﻴﻼ"‪ ،546.‬ﻭﻫﻜﺬﺍ ﻳﺮﻯ ﺍﳌﻮﺿﻮﻋﻴﻮﻥ ﺍﳉﻤﺎﻝ ﰲ ﺍﻟﺘﻨﺎﺳﻖ ﻭﺍﻻﻧﺴﺠﺎﻡ ﻭﺍﻟﺘﻮﺍﺯﻥ ﻭﺍﻟﺘﻨﺎﻏﻢ ﻭﺍﻟﻮﺣﺪﺓ‬
‫ﺍﳌﻮﺟﻮﺩﺓ ﰲ ﺍﻷﺷﻴﺎﺀ ﺳﻮﺍﺀ ﰲ ﺍﳌﺮﺋﻲ ﻣﻨﻬﺎ ﺃﻭ ﺍﳌﺴﻤﻮﻉ ﺃﻭ ﻏﲑﳘﺎ‪.‬‬
‫ﻭﺣﺎﻭﻝ ﺍﻟﻘﺮﻳﻖ ﺍﻟﺜﺎﻟﺚ ﺍﻟﺘﻮﻓﻴﻖ ﺑﲔ ﺍﻟﺮﺃﻳﲔ ﺍﻟﺴﺎﺑﻘﲔ‪ :‬ﻓﻠﻢ ﻳﻘﻮﻟﻮﺍ ﺑﺎﻟﺬﺍﺗﻴﺔ ﺍﳌﻄﻠﻘﺔ ﻭﻻ ﺍﳌﻮﺿﻮﻋﻴﺔ‬
‫ﺍﳌﻄﻠﻘﺔ‪ ،‬ﻭﻣﻦ ﺃﺻﺤﺎﺏ ﻫﺬﺍ ﺍﻟﺮﺃﻱ ﺷﻮﻗﻲ ﺿﻴﻒ ﺍﻟﺬﻱ ﻳﺮﻯ‪" :‬ﺇﻥ ﺍﳉﻤﺎﻝ ﺫﺍﰐ ﻭﻣﻮﺿﻮﻋﻲ ﻣﻌﹰﺎ‪ ،‬ﺃﻱ‬
‫ﺧﺎﺭﺟﻲ ﻭﺩﺍﺧﻠﻲ ﻣﻌﹰﺎ‪ ،‬ﺇﺫ ﻟﻮ ﻛﺎﻥ ﺧﺎﺭﺟﻴﹰﺎ ﻓﻘﻂ ﻻﻋﺘﻤﺪ ﻋﻠﻰ ﺍﳊﻮﺍﺱ ﻭﺣﺪﻫﺎ‪ .‬ﻓﻜﺎﻥ ﺃﺣ ‪‬ﺪ ﺍﻟﻨـﺎﺱ‬
‫ﺑﺼﺮﹰﺍ ﻭﺃﺭﻫﻔﻬﻢ ﲰﻌﹰﺎ ﺃﺷﺪ ﺇﺣﺴﺎﺳﹰﺎ ﺑﺎﳉﻤﺎﻝ ﻣﻦ ﻏﲑﻩ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻻ ﻳﺸﻬﺪ ﺑﻪ ﺍﻟﻮﺍﻗﻊ"‪ .547‬ﻭﻳـﺬﻫﺐ‬
‫ﻋﺒﺪﺍﳊﻤﻴﺪ ﺣﺴﻦ ﺇﱃ ﻗﺮﻳﺐ ﻣﻦ ﺫﻟﻚ ﺣﻴﺚ ﻳﻘﻮﻝ‪…" :‬ﻭﳎﻤﻞ ﺍﻟﻘﻮﻝ ﺃﻥ ﺍﳉﻤـﺎﻝ ﻻ ﻳﻨﺒـﻊ ﻣـﻦ‬
‫ﺍﻷﺷﻴﺎﺀ ﻭﺣﺪﻫﺎ ﻭﻻ ﻣﻦ ﺍﻟﻨﻔﺲ ﻣﻦ ﻏﲑ ﻣﺆﺛﺮﺍﺕ ﻣﺒﺎﺷﺮﺓ ﻭﻏﲑ ﻣﺒﺎﺷﺮﺓ"‪548.‬‬

‫ﻭﻧﺴﺘﺨﻠﺺ ﻣﻦ ﻫﺬﺍ ﺃﻥ ﺍﳉﻤﺎﻝ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﺬﺍﺗﻴﺔ ﻫﻮ ﺫﻟﻚ ﺍﻻﻧﻄﺒﺎﻉ ﺍﻟﺬﻱ ﲤﺘﻠﻜﻪ ﺍﻟﺬﺍﺕ ‪ -‬ﻭﻣﺎ‬
‫ﻗﺪ ﻳﺆﺛﺮ ﰲ ﺍﻟﺬﺍﺕ ﻣﻦ ﻋﻮﺍﻣﻞ ﻧﻔﺴﻴﺔ ﻭﺑﻴﺌﻴﺔ ﺯﻣﺎﻧﻴﺔ ﻭﻣﻜﺎﻧﻴﺔ‪ -‬ﲡﺎﻩ ﻫﺬﺍ ﺍﻟﺸﻲﺀ ﺍﳉﻤﻴﻞ‪ ،‬ﺃﻣـﺎ ﻣـﻦ‬
‫ﺍﻟﻨﺎﺣﻴﺔ ﺍﳌﻮﺿﻮﻋﻴﺔ‪ ،‬ﻓﻴﻤﻜﻦ ﻣﻼﺣﻈﺔ ﺍﳉﻤﺎﻝ ﰲ ﺍﻟﺘﻨﺎﺳﻖ ﻭﺍﻟﺘﻮﺍﺯﻥ ﻭﺍﻻﻧـﺴﺠﺎﻡ ﺍﻟـﺬﻱ ﻳﺘﺠﻠـﻰ ﰲ‬
‫ﺍﳌﻈﺎﻫﺮ‪ ،‬ﻭﺍﻷﺻﻮﺍﺕ ﻭﻏﲑﳘﺎ ﻣﻦ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﻭﻫﺬﺍ ﺍﳌﻮﻗﻒ ﻫﻮ ﺍﻷﻗﺮﺏ ﺇﱃ ﺭﺃﻱ ﺍﻹﺳﻼﻡ ﺍﻟﺬﻱ ﺳﻴﺄﰐ‬
‫ﺑﻌﺪ ﻗﻠﻴﻞ‪.‬‬
‫ﻭﺍﻹﻣﺎﻡ ﺃﺑﻮﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‪ ،‬ﻳﺮﻯ ﺍﳉﻤﺎﻝ ﺫﺍﺗﻴﹰﺎ ﻭﻫﻮ ﻳﺘﺤﺪﺙ ﻋﻦ ﺍﳉﻤﺎﻝ ﰲ ﺍﻷﺷـﻴﺎﺀ ﻭﺍﳒـﺬﺍﺏ‬
‫ﺍﻟﻨﻔﻮﺱ ﺇﻟﻴﻬﺎ ﺃﻭ ﺍﻟﻨﻔﻮﺭ ﻣﻨﻬﺎ‪" :‬ﻓﺎﳌﺪﺭﻛﺎﺕ ﺗﻘﺴﻢ ﺇﱃ ﻣﺎ ﻳﻮﺍﻓﻖ ﻃﺒﻊ ﺍﳌﺪﺭﻙ ﻭﻳﻼﺋﻤﻪ ﻭﻳﻠﺬﻩ‪ ،‬ﻭﺇﱃ ﻣﺎ‬
‫ﻳﻨﺎﻓﻴﻪ ﻭﻳﻨﺎﻓﺮﻩ ﻭﻳﺆﳌﻪ‪ ،‬ﻭﺇﱃ ﻣﺎ ﻳﺆﺛﺮ ﻓﻴﻪ ﺑﺈﻳﻼﻡ ﻭﺇﻟﺬﺍﺫ‪ .‬ﻓﻜﻞ ﻣﺎ ﰲ ﺇﺩﺭﺍﻛﻪ ﻟﺬﺓ ﻭﺭﺍﺣﺔ ﻓﻬﻮ ﳏﺒـﻮﺏ‬
‫ﻼ‬
‫ﻋﻨﺪ ﺍﳌﺪﺭﻙ‪ ،‬ﻭﻣﺎ ﰲ ﺇﺩﺭﺍﻛﻪ ﺃﱂ ﻓﻬﻮ ﻣﺒﻐﻮﺽ ﻋﻦ ﺍﳌﺪﺭﻙ … ﻭﻣﻌﲎ ﻛﻮﻧﻪ ﳏﺒﻮﺑﹰﺎ‪ ،‬ﺃﻥ ﰲ ﺍﻟﻨﻔﺲ ﻣﻴ ﹰ‬
‫ﺇﻟﻴﻪ ﻭﻣﻌﲎ ﻛﻮﻧﻪ ﻣﺒﻐﻮﺿﹰﺎ ﺃﻥ ﰲ ﺍﻟﻄﺒﻊ ﻧﻔﻮﺭﹰﺍ ﻋﻨﻪ"‪ ،549‬ﻓﺎﺭﺗﺒﺎﻁ ﲨﺎﻝ ﺍﻟﺸﻲﺀ ﻭﻟﺬﺗﻪ ﺑﻄﺒﻊ ﺍﻟـﺬﺍﺕ‬
‫ﺍﳌﺪﺭﻛﺔ‪ ،‬ﺩﻟﻴﻞ ﻋﻠﻰ ﻣﺎ ﰲ ﺇﺩﺭﺍﻛﻪ ﺍﳌﺘﻌﺔ ﻭﺍﳉﻤﺎﻝ ﻣﻦ ﺫﺍﺗﻴﺔ‪.‬‬
‫ﻭﰲ ﻣﻮﺿﻊ ﺁﺧﺮ ﻳﺼﺮﺡ ﺍﻹﻣﺎﻡ ﺍﻟﻐﺰﺍﱄ ﲟﻮﺿﻮﻋﻴﺔ ﺍﳉﻤﺎﻝ‪ ،‬ﻭﺍﺧﺘﻼﻑ ﻣﻌﺎﻳﲑ ﺍﻟﻜﺸﻒ ﻋﻨﻪ ﻣـﻦ‬
‫ﺷﻲﺀ ﺇﱃ ﺁﺧﺮ ﻓﻴﻘﻮﻝ‪" :‬ﻛﻞ ﺷﻲﺀ ﲨﺎﻟﻪ ﻭﺣﺴﻨﻪ ﰲ ﺃﻥ ﳛﻀﺮ ﻛﻤﺎﻟﻪ ﺍﻟﻼﺋﻖ ﺑﻪ‪ ،‬ﺍﳌﻤﻜﻦ ﻟﻪ‪ .‬ﻓﺈﺫﺍ ﻛﺎﻥ‬
‫ﲨﻴﻊ ﺣﺎﻻﺗﻪ ﺍﳌﻤﻜﻨﺔ ﺣﺎﺿﺮﺓ ﻓﻬﻮ ﰲ ﻏﺎﻳﺔ ﺍﳉﻤﺎﻝ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﳊﺎﺿﺮ ﺑﻌﻀﻪ‪ ،‬ﻓﻠﻪ ﻣﻦ ﺍﳊﺴﻦ ﻭﺍﳉﻤﺎﻝ‬

‫‪ 546‬ﰲ ﺍﻟﻨﻘﺪ ﻷﺩﰊ‪ ،‬ﺹ‪.80‬‬

‫‪ 547‬ﰲ ﺍﻟﻨﻘﺪ ﺍﻷﺩﰊ‪ ،‬ﺹ‪.81‬‬
‫‪ 548‬ﺍﻷﺻﻮﻝ ﺍﻟﻔﻨﻴﺔ ﻟﻸﺩﺏ‪ ،‬ﺹ‪.19‬‬
‫‪ 549‬ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ‪ ،299/4 ،‬ﺍﳌﻜﺘﺒﺔ ﺍﻟﺘﺠﺎﺭﻳﺔ ﺍﻟﻜﱪﻯ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﺩ‪.‬ﺕ‪.‬‬
‫ﳎﺎﻫﺪ ﻣﺼﻄﻔﻰ ‪‬ﺠﺖ ‪297 -‬‬

‫ﲟﻘﺪﺍﺭ ﻣﺎ ﺣﻀﺮ‪ .‬ﻓﺎﻟﻔﺮﺱ ﺍﳊﺴﻦ ﻫﻮ ﺍﻟﺬﻱ ﲨﻊ ﻛﻞ ﻣﺎ ﻳﻠﻴﻖ ﺑﺎﻟﻔﺮﺱ ﻣﻦ ﻫﻴﺌـﺔ ﻭﺷـﻜﻞ‪ ،‬ﻭﻟـﻮﻥ‬
‫ﻭﺣﺴﻦ ﻋﺪﻭ‪ ،‬ﻭﺗﻴﺴﺮ ﻛﺮ ﻭﻓﺮ‪ .‬ﻭﺍﳋﻂ ﺍﳊﺴﻦ ﻛﻞ ﻣﺎ ﲨﻊ ﻣﺎ ﻳﻠﻴﻖ ﺑﺎﳋﻂ ﻣﻦ ﺗﻨﺎﺳـﺐ ﺍﳊـﺮﻭﻑ‬
‫ﻭﺗﻮﺍﺯ‪‬ﺎ‪ ،‬ﻭﺍﺳﺘﻘﺎﻣﺔ ﺗﺮﺗﻴﺒﻬﺎ‪ ،‬ﻭﺣﺴﻦ ﺍﻧﺘﻈﺎﻣﻬﺎ‪ ،‬ﻭﻟﻜﻞ ﺷﻲﺀ ﻛﻤﺎﻝ ﻳﻠﻴﻖ ﺑـﻪ‪ ،‬ﻭﻗـﺪ ﻳﻠﻴـﻖ ﺑﻐـﲑﻩ‬
‫ﺿﺪﻩ"‪ 550.‬ﻓﺎﻹﻣﺎﻡ ﻫﻨﺎ ﻭﺿﻊ ﻣﻌﺎﻳﲑ ﻣﻮﺿﻮﻋﻴﺔ ﻟﻜﻞ ﺷﻲﺀ‪ ،‬ﺎ ﻳﻘﺎﺱ ﲨﺎﻟﻪ ﻭﺣﺴﻨﻪ‪ .‬ﻓﻤﻌﻴﺎﺭ ﲨﺎﻝ‬
‫ﺍﻟﻔﺮﺱ ﻏﲑ ﻣﻌﻴﺎﺭ ﲨﺎﻝ ﺍﳋﻂ‪ ،‬ﻭﻟﻜﻦ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ ﻓﻤﻌﺎﻳﲑ ﻛﻞ ﻣﻨﻬﻤﺎ ﻣﻮﺿﻮﻋﻴﺔ ﻣﻌﺮﻭﻓﺔ‪.‬‬
‫ﻭﺃﺑﻮﺣﻴﺎﻥ ﺍﻟﺘﻮﺣﻴﺪﻱ ﺑ‪‬ﻴﻦ ﺍﻟﻌﻨﺎﺻﺮ ﺍﻟﱵ ﺗﺘﺪﺧﻞ ﰲ ﺍﳊﻜﻢ ﻋﻠﻰ ﺍﻟـﺸﻲﺀ ﺑﺎﳉﻤـﺎﻝ ﺃﻭ‬
‫ﺍﻟﻘﺒﺢ ﻓﻴﻘﻮﻝ‪" :‬ﻣﻨﺎﺷﻲﺀ ﺍﳊﺴﻦ ﻭﺍﻟﻘﺒﺢ ﻛﺜﲑﺓ‪ ،‬ﻣﻨﻬﺎ ﻃﺒﻴﻌﻲ ﻭﻣﻨﻬﺎ ﺑﺎﻟﻌﺎﺩﺓ‪ ،‬ﻭﻣﻨـﻬﺎ ﺑﺎﻟـﺸﺮﻉ‬
‫ﻭﻣﻨﻬﺎ ﺑﺎﻟﻌﻘﻞ‪ ،‬ﻭﻣﻨﻬﺎ ﺑﺎﻟﺸﻬﻮﺓ…"‪ 551.‬ﻓﺄﺑﻮﺣﻴﺎﻥ ﺣ ‪‬ﺪﺩ ﻫﻨﺎ ﲬﺴﺔ ﻋﻨﺎﺻﺮ ﺗﺘﺪﺧﻞ ﰲ ﲢﺪﻳﺪ‬
‫ﺍﻟﺸﻲﺀ ﺍﳉﻤﻴﻞ‪ :‬ﺍﻟﻌﻨﺼﺮ ﺍﻟﻄﺒﻴﻌﻲ‪ ،‬ﻭﺍﻟﻌﻨﺼﺮ ﺍﻻﺟﺘﻤﺎﻋﻲ )ﺍﻟﻌﺎﺩﺓ(‪ ،‬ﻭﺍﻟﻌﻨﺼﺮ ﺍﻟﺪﻳﲏ‪ ،‬ﻭﺍﻟﻌﻨـﺼﺮ‬
‫ﻼ ﲝﻜﻢ ﺗﻜﻮﻳﻨﻪ ﺍﻟﻄﺒﻴﻌﻲ‪ ،‬ﻭﻗﺪ ﻳﻜـﻮﻥ‬ ‫ﺍﻟﻔﻜﺮﻱ‪ ،‬ﻭﺍﻟﻌﻨﺼﺮ ﺍﻟﺸﻬﻮﺍﱐ‪ ،‬ﻓﺎﻟﺸﻲﺀ ﻗﺪ ﻳﻜﻮﻥ ﲨﻴ ﹰ‬
‫ﻼ ﻷﻥ ﺍﻟﻌﻘﻞ ﻳﺮﻯ ﻓﻴﻪ ﺍﳉﻤﺎﻝ‪ .‬ﻭﻗﺪ ﻳﻜﻮﻥ ﲨﻴ ﹰ‬
‫ﻼ‬ ‫ﻼ ﻻﺳﺘﺤﺴﺎﻥ ﺍ‪‬ﺘﻤﻊ ﻟﻪ‪ .‬ﻭﻗﺪ ﻳﻜﻮﻥ ﲨﻴ ﹰ‬ ‫ﲨﻴ ﹰ‬
‫ﻼ ﻷﻧـﻪ ﻳـﺴﺪ ﺍﻟﺮﻏﺒـﺔ ﺍﻟـﺸﻬﻮﺍﻧﻴﺔ ﰲ‬ ‫ﻷﻥ ﺍﻟﺪﻳﻦ ﺩﻋﺎ ﺇﻟﻴﻪ ﻭﺭﻏﺐ ﻓﻴﻪ‪ .‬ﻭﻗﺪ ﻳﻜﻮﻥ ﲨـﻴ ﹰ‬
‫ﺍﻹﻧﺴﺎﻥ"‪ ،552‬ﻛﻞ ﻫﺬﻩ ﺍﻟﻌﻨﺎﺻﺮ ﺍﳋﻤﺴﺔ ﺳﻮﻯ ﺍﻷﻭﻝ‪ ،‬ﺗﺮﻯ ﺫﺍﺗﻴﺔ ﺍﳉﻤـﺎﻝ‪ ،‬ﻷﻥ ﺍ‪‬ﺘﻤـﻊ‬
‫ﻭﺍﻟﺪﻳﻦ ﻭﺇﻥ ﻛﺎﻥ ﻋﺪﺩ ﺃﻓﺮﺍﺩﳘﺎ ﻛﺒﲑﺍﹰ‪ ،‬ﻓﺈ‪‬ﻤﺎ ﻻ ﳝﺜﻼﻥ ﲨﻴﻊ ﺍﻟﻨﺎﺱ‪ ،‬ﺑﻞ ﺃﻧﺎﺳﹰﺎ ﻣﻌﻴﻨﲔ‪.‬‬
‫ﻭﺧﻼﺻﺔ ﺍﻟﻘﻮﻝ‪ ،‬ﺃﻥ ﺍﳉﻤﺎﻝ ﻟﻴﺲ ﺫﺍﺗﻴﹰﺎ ﻣﻄﻠﻘﹰﺎ‪ ،‬ﻭﻟﻴﺲ ﻣﻮﺿﻮﻋﻴﹰﺎ ﻣﻄﻠﻘﹰﺎ‪ ،‬ﻭﺇﳕـﺎ ﻓﻴـﻪ‬
‫ﺟﻮﺍﻧﺐ ﲡ ‪‬ﺮﻩ ﺇﱃ ﺍﻟﺬﺍﺗﻴﺔ‪ ،‬ﻭﺃﺧﺮﻯ ﺗﻘ ‪‬ﺮﺑﻪ ﺇﱃ ﺍﳌﻮﺿﻮﻋﻴﺔ‪.‬‬
‫‪ -3‬ﺍﳉﻤﺎﻝ ﺑﲔ ﺍﻷﺧﻼﻕ) ﺍﻻﻟﺘﺰﺍﻡ( ﻭﺍﻟﻔﻦ‪:‬‬
‫ﺍﻟﺪﻳﻦ ﺍﻹﺳﻼﻣﻲ ﺩﻳﻦ ﻣﺒﲏ ﻋﻠﻰ ﺃﺳﺎﺱ ﺃﺧﻼﻗﻲ ﺭﻓﻴﻊ "ﺇﳕﺎ ﺑﻌﺜﺖ ﻷﲤﻢ ﻣﻜﺎﺭﻡ ﺍﻷﺧـﻼﻕ"‪،‬‬
‫ﻓﻜﻞ ﺗﺼﺮﻑ ﻣﻦ ﺍﻟﻔﺮﺩ ﺿﺪ ﻫﺬﺍ ﺍﳌﺒﺪﺃ ﻳﻌﺪ ﺧﺮﻗﺎ ﺻﺎﺭﺧﹰﺎ ﳌﺒﺎﺩﺉ ﺍﻹﺳﻼﻡ‪ .‬ﻭﻗﺪ ﻗﻄﻊ ﺍﻹﺳﻼﻡ ﻛـﻞ‬
‫ﻋﺮﻯ ﺍﻟﻌﺒﺜﻴﺔ ﺑﺎﳌﺆﻣﻦ ﻣﻬﻤﺎ ﻛﺎﻥ ﺩﺍﻓﻌﻪ ﻭﺃﻳﹰﺎ ﻛﺎﻥ ﻫﺪﻓﻪ‪ ،‬ﻭﺫﻟﻚ ﻣﻨﺬ ﺃﻥ ﻭﺟﻪ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ‬
‫ﺴ‪‬ﺒﺘ‪ ‬ﻢ ﹶﺃ‪‬ﻧﻤ‪‬ﺎ ‪‬ﺧﹶﻠ ﹾﻘﻨ‪‬ﺎ ﹸﻛ ‪‬ﻢ ‪‬ﻋﺒ‪‬ﺜﹰﺎ ‪‬ﻭﹶﺃ‪‬ﻧﻜﹸ ‪‬ﻢ ﹺﺇﹶﻟ‪‬ﻴﻨ‪‬ﺎ ﻟﹶﺎ ‪‬ﺗ ‪‬ﺮ ‪‬ﺟﻌ‪‬ﻮ ﹶﻥ {‪ ،553‬ﻭﻭﺭﺩﺕ ﻧـﺼﻮﺹ‬
‫ﺤِ‬‫ﺍﻻﺳﺘﻨﻜﺎﺭﻱ‪ }:‬ﹶﺃﹶﻓ ‪‬‬
‫ﺇﺳﻼﻣﻴﺔ ﺣﺎﺛﺔ ﺍﳌﺴﻠﻢ ﻋﻠﻰ ﻓﻌﻞ ﺍﳋﲑ ﻭﺍﳌﺴﺎﺭﻋﺔ ﺇﻟﻴﻪ ﰲ ﺃﻗﻮﺍﻟﻪ ﻭﺃﻓﻌﺎﻟﻪ ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ـﺎ‬

‫‪ 550‬ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ‪.299/4 ،‬‬

‫‪ 551‬ﺍﻹﻣﺘﺎﻉ ﻭﺍﳌﺆﺍﻧﺴﺔ‪ ،150/1 ،‬ﻧﻘﻼ ﻋﻦ ﺍﻷﺳﺲ ﺍﳉﻤﺎﻟﻴﺔ ﰲ ﺍﻟﻨﻘﺪ ﺍﻟﻌﺮﰊ‪ ،‬ﻋﺰ ﺍﻟﺪﻳﻦ ﺇﲰﺎﻋﻴـﻞ‪ ،‬ﺹ‪ ،140‬ﺩﺍﺭ‬
‫ﺍﻟﻔﻜﺮ ﺍﻟﻌﺮﰊ‪ ،‬ﺩ‪.‬ﺕ‪.‬‬
‫‪ 552‬ﻧﻔﺴﻪ ‪.141-140‬‬
‫‪ 553‬ﺍﳌﺆﻣﻨﻮﻥ‪.115 :‬‬
 ‫‪ISoIT‬‬ ‫‪- 298‬‬

‫ﺨ‪‬ﻴ ‪‬ﺮ ﹶﻟ ‪‬ﻌﻠﱠﻜﹸ ‪‬ﻢ ‪‬ﺗ ﹾﻔ‪‬ﻠﺤ‪‬ﻮ ﹶﻥ{‪ } 554‬ﻭ‪‬ﻟﻜﹸ ﱟﻞ ﹺﻭ ‪‬ﺟﻬ‪‬ـ ﹲﺔ‬
‫ﺠﺪ‪‬ﻭﺍ ﻭ‪‬ﺍ ‪‬ﻋ‪‬ﺒﺪ‪‬ﻭﺍ ‪‬ﺭ‪‬ﺑ ﹸﻜ ‪‬ﻢ ﻭ‪‬ﺍ ﹾﻓ ‪‬ﻌﻠﹸﻮﺍ ﺍﹾﻟ ‪‬‬
‫ﺍﱠﻟﺬ‪‬ﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ﺍ ‪‬ﺭ ﹶﻛﻌ‪‬ﻮﺍ ﻭ‪‬ﺍ ‪‬ﺳ ‪‬‬
‫‪ ،‬ﻭﰲ ﺍﳊﺪﻳﺚ‪:‬‬ ‫‪556‬‬ ‫ﺕ‪ } ،{ .‬ﻭﻗﹸﻞ ﱢﻟ ‪‬ﻌﺒ‪‬ﺎﺩ‪‬ﻱ ‪‬ﻳﻘﹸﻮﻟﹸﻮﹾﺍ ﺍﱠﻟﺘ‪‬ﻲ ‪‬ﻫ ‪‬ﻲ ﹶﺃ ‪‬ﺣ ‪‬‬
‫ﺴﻦ‪{‬‬ ‫‪555‬‬ ‫ﺨ‪‬ﻴﺮ‪‬ﺍ ‪‬‬
‫ﻫ‪ ‬ﻮ ‪‬ﻣ ‪‬ﻮﻟﱢﻴﻬ‪‬ﺎ ﻓﹶﺎ ‪‬ﺳ‪‬ﺘﹺﺒﻘﹸﻮﹾﺍ ﺍﹾﻟ ‪‬‬
‫"‪..‬ﻭﻣﻦ ﻛﺎﻥ ﻳﺆﻣﻦ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ ﻵﺧﺮ ﻓﻠﻴﻘﻞ ﺧﲑﹰﺍ ﺃﻭ ﻟﻴﺼﻤﺖ"‪557.‬‬

‫ﻭﺑﻌﺪ ﺫﻛﺮ ﺁﺭﺍﺀ ﺍﻟﻨﻘﺎﺩ ﺍﻟﺴﺎﺑﻘﲔ ﰲ ﺍﻟﺬﺍﺗﻴﺔ ﻭﺍﳌﻮﺿﻮﻋﻴﺔ ﳒﺪ ﻃﺎﺋﻔﺔ ﻣـﻦ ﺍﻟﻨﻘـﺎﺩ ﺍﳌﻮﺿـﻮﻋﲔ‬
‫‪558‬‬
‫ﺗﺴﺘﺤﺴﻦ ﺍﳌﻘﻴﺎﺱ ﺍﻟﺪﻳﲏ ﻭﺍﳋﻠﻘﻲ ‪ ،‬ﻭﺃﺑﺮﺯ ﻫﺬﻩ ﺍﻟﻄﺎﺋﻔﺔ ﺃﺑﻮ ﺑﻜﺮ ﺍﻷﻧﺒﺎﺭﻱ ﺍﻟﺬﻱ ﻳﺬﻛﺮ ﺍﻟـﺪﻛﺘﻮﺭ‬
‫ﺑﺪﻭﻱ ﻃﺒﺎﻧﺔ ﺭﺳﺎﻟﺘﻪ ﺇﱃ ﺍﺑﻦ ﺍﳌﻌﺘﺰ‪ ،‬ﻭﻫﻲ ﻭﺛﻴﻘﺔ ﻧﻘﺪﻳﺔ ﲤﺜﻞ ﻭﺟﻬﺔ ﻧﻈﺮ ﺩﻋﺎﺓ ﺍﻻﻟﺘﺰﺍﻡ ﺍﳋﻠﻘﻲ ﻣﻦ ﺍﻟﻨﻘﺎﺩ‬
‫ﺍﻟﻌﺮﺏ ﻣﻦ ﺃﻫﻞ ﺍﳊﻔﺎﻅ ﻋﻠﻰ ﺳﻼﻣﺔ ﺍﻟﻌﻘﻴﺪﺓ ﻭﻣﻜﺎﺭﻡ ﺍﻷﺧﻼﻕ‪ ،559‬ﻳﻘﻮﻝ ﻓﻴﻬﺎ ﺍﺑﻦ ﺍﻷﻧﺒﺎﺭﻱ ﻋـﻦ‬
‫ﺷﻌﺮ ﺃﰊ ﻧﻮﺍﺱ ﺍﳌﺎﺟﻦ‪ ":‬ﻓﻜﺎﻥ ﺣﻖ ﺷﻌﺮ ﻫﺬﺍ ﺍﳋﻠﻴﻊ ﺃﻻ ﻳﺘﻠﻘﺎﻩ ﺍﻟﻨﺎﺱ ﺑﺄﻟـﺴﻨﺘﻬﻢ ﻭﻻ ﻳﺪﻭﻧﻮﻧـﻪ ﰲ‬
‫ﻛﺘﺒﻬﻢ‪ ،‬ﻭﻻ ﳛﻤﻠﻪ ﻣﺘﻘﺪﻣﻬﻢ ﺇﱃ ﻣﺘﺄﺧﺮﻫﻢ ﻷﻥ ﺫﻭﻱ ﺍﻷﻗﺪﺍﺭ ﻭﺍﻷﺳﻨﺎﻥ ﳚﹼﻠﻮﻥ ﻋﻦ ﺭﻭﺍﻳﺘﻪ ﻭﺍﻷﺣﺪﺍﺙ‬
‫ﻳﻐﺸﻮﻥ ﲝﻔﻈﻪ‪ ،‬ﻭﻻ ﻳﻨﺸﺪ ﰲ ﺍﳌﺴﺎﺟﺪ ﻭﻻ ﻳﺘﺠﻤﻞ ﺑﺬﻛﺮﻩ ﰲ ﺍﳌﺸﺎﻫﺪ‪ ،‬ﻓﺈﻥ ﺻﻨﻊ ﻓﻴﻪ ﻏﻨـﺎﺀ ﻛـﺎﻥ‬
‫ﺃﻋﻈﻢ ﻟﺒﻠﻴﺘﻪ ﻷﻧﻪ ﺇﳕﺎ ﻳﻈﻬﺮ ﰲ ﻏﻠﺒﺔ ﺳﻠﻄﺎﻥ ﺍﳍﻮﻯ‪ ،‬ﻓﻴﻬﻴﺞ ﺍﻟﺪﻭﺍﻋﻲ ﺍﻟﺪﻧﻴﺌـﺔ‪ ،‬ﻭﻳﻘـﻮﻱ ﺍﳋـﻮﺍﻃﺮ‬
‫ﺍﻟﺮﺩﻳﺌﺔ"‪"...‬ﻭﺍﳊﺴﻦ ﺑﻦ ﻫﺎﻧﺊ ﻭﻣﻦ ﺳﻠﻚ ﺳﺒﻴﻠﻪ ‪ -‬ﰲ ﺍﻟﺸﻌﺮ ﺍﻟﺬﻱ ﺫﻛﺮﻧﺎﻩ ‪ -‬ﺷﻄﺎﺭ ﻛﺸﻔﻮﺍ ﻟﻠﻨﺎﺱ‬
‫ﺴﻨﻮﺍ ﺭﻛـﻮﺏ ﺍﻟﻘﺒـﺎﺋﺢ‪،‬‬ ‫ﻋﻮﺍﺭﻫﻢ‪ ،‬ﻭﻫﺘﻜﻮﺍ ﻋﻨﺪﻫﻢ ﺃﺳﺮﺍﺭﻫﻢ‪ ،‬ﻭﺃﺑﺪﻭﺍ ﳍﻢ ﻣﺴﺎﻭﻳﻬﻢ ﻭﳐﺎﺯﻳﻬﻢ‪ ،‬ﻭﺣ ‪‬‬
‫ﻓﻌﻠﻰ ﻛﻞ ﻣﺘﺪﻳﻦ ﺃﻥ ﻳﺬﻡ ﺃﺧﺒﺎﺭﻫﻢ ﻭﺃﻓﻌﺎﳍﻢ‪ ،‬ﻭﻋﻠﻰ ﻛﻞ ﻣﺘﺼ‪‬ﻮﺭ ﺃﻥ ﻳﺴﺘﻘﺒﺢ ﻣﺎ ﺍﺳﺘﺤﺴﻨﻮﻩ ﻭﻳﺘﱰﻩ ﻋﻦ‬
‫ﻓﻌﻠﻪ ﻭﺣﻜﺎﻳﺘﻪ"‪.560‬‬
‫ﰒ ﻳﻮﺍﺯﻥ ﺍﻷﻧﺒﺎﺭﻱ ﺑﲔ ﻣﺎ ﻗﺎﻟﻪ ﺃﺑﻮ ﻧﻮﺍﺱ ﻭﺃﺑﻮ ﺍﻟﻌﺘﺎﻫﻴﺔ ﻣﺴﺘﺤـﺴﻨﹰﺎ ﻣـﺎ ﻗﺎﻟـﻪ ﺍﻷﺧـﲑ‪،‬‬
‫ﻭﻳﺴﺘﺨﻠﺺ ﺍﻟﺪﻛﺘﻮﺭ ﻃﺒﺎﻧﺔ ﻣﻦ ﻫﺬﻩ ﺍﻟﻮﺛﻴﻘﺔ ﺑﻌﺾ ﺍﻷﻣﻮﺭ ﻣﻨﻬﺎ‪ :‬ﺃﻥ ﺍﻷﺩﺏ ﺍﻟﺬﻱ ﻳﻜﺸﻒ ﺍﻟﻌـﻮﺭﺍﺕ‬
‫ﻭﻳﺼﻮﺭ ﺍﻟﺮﺫﺍﺋﻞ ﺟﺪﻳﺮ ﺑﺎﻻﻃﺮﺍﺡ ﻭﻋﺪﻡ ﺍﻟﺮﻭﺍﻳﺔ‪ ،‬ﻭﺇﻥ ﺍﻟﺴﺒﺐ ﰲ ﺫﻟﻚ ﻫﻮ ﺍﻹﺷﻔﺎﻕ ﻋﻠـﻰ ﺃﺧـﻼﻕ‬
‫ﺍﻷﺣﺪﺍﺙ ﻣﻦ ﺍﻟﺘﺄﺛﺮ ﺑﻪ ﺣﲔ ﻗﺮﺍﺀﺗﻪ ﺃﻭ ﲰﺎﻋﻪ ‪ ..‬ﻭﺇﻥ ﺃﺻﺤﺎﺏ ﻫﺬﺍ ﺍﻷﺩﺏ ﺍﻟﻔﺎﺳﺪ ﳚـﺐ ﺃﻥ ﺗـﺬﻡ‬
‫‪561‬‬
‫ﺃﺧﺒﺎﺭﻫﻢ ﻭﺃﻓﻌﺎﳍﻢ ‪.‬‬

‫‪ 554‬ﺍﳊﺞ‪.77 :‬‬
‫‪ 555‬ﺍﻟﺒﻘﺮﺓ‪.148 :‬‬
‫‪ 556‬ﺍﻹﺳﺮﺍﺀ‪.53 :‬‬
‫‪ 557‬ﺭﻭﺍ ﺍﻟﺸﻴﺨﺎﻥ‪ ،‬ﺭﻳﺎﺽ ﺍﻟﺼﺎﳊﲔ‪ ،‬ﺹ‪.569‬‬
‫‪ 558‬ﻭﻻ ﻋﺠﺐ ﺃﻥ ﻇﻬﺮﺕ ﰲ ﺃﻣﺮﻳﻜﺎ ﻣﺪﺭﺳﺔ ﻧﻘﺪﻳﺔ ﺗﻠﺘﺰﻡ ﺑﺎﳌﺜﻞ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﳋﻠﻘﻴﺔ‪ ،‬ﻭﺗﻌﺎﺭﺽ ﺍﻟﺘـﺸﻜﻴﻚ ﰲ ﺍﻟـﺪﻳﻦ‬
‫ﻭﺍﻟﺼﺮﺍﺣﺔ ﰲ ﺍﻷﺩﺏ‪ ،‬ﻭﺗﺮﻯ ﺧﻄﻮﺭﺓ ﰲ ﺍﻵﺩﺍﺏ ﺍﻟﺘﻘﺪﻣﻴﺔ ﻋﻠىﺎ‪‬ﺘﻤﻊ‪ ،‬ﻭﻋﻠﻴﻪ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺘﺤﺮﺭ ﺍﻷﺩﺏ ﳑﺎ ﻳﻨﻘﺺ ‪-‬‬
‫ﺑﻄﺮﻳﻖ ﻣﺒﺎﺷﺮ ﻭﻏﲑ ﻣﺒﺎﺷﺮ‪ -‬ﻣﻦ ﺍﻟﻘﻴﻢ ﺍﳋﻠﻘﻴﺔ ﻭﺍﳌﺜﻞ ﺍﻟﺪﻳﻨﻴﺔ ﺍﻟﻌﻠﻴﺎ‪ ،‬ﻳﻘﻮﻝ ﺍﻷﺳﺘﺎﺫ ﺑﲑﻱ ﰲ ﺗﻘﻮﳝﻪ ﻟﻸﺩﺏ ﺍﻷﻣﺮﻳﻜﻲ‬
‫"ﺃﻥ ﺍﻷﺩﺏ ﺍﻷﻣﺮﻳﻜﻲ ﻗﺪ ﻻ ﻳﻜﻮﻥ ﺃﺩﺑﹰﺎ ﺟﺒﺎﺭﹰﺍ ﻭﻟﻜﻨﻪ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ ﺃﺩﺏ ﻧﻈﻴﻒ" ﺭﺍﺟﻊ ﻗﻀﺎﻳﺎ ﺍﻟﻨﻘـﺪ ﺍﻷﺩﰊ ﺹ‬
‫‪. 121‬‬
‫‪ 559‬ﻗﻀﺎﻳﺎ ﺍﻟﻨﻘﺪ ﺍﻷﺩﰊ ﺹ ‪. 118‬‬
‫‪ 560‬ﲨﻊ ﺍﳉﻮﺍﻫﺮ ﺹ ‪. 41-40‬‬
‫‪ 561‬ﻗﻀﺎﻳﺎ ﺍﻟﻨﻘﺪ ﺍﻷﺩﰊ ﺹ ‪. 119 ، 118‬‬
‫ﳎﺎﻫﺪ ﻣﺼﻄﻔﻰ ‪‬ﺠﺖ ‪299 -‬‬

‫ﻭﳝﺜﻞ ﻫﺬﺍ ﺍﻻﲡﺎﻩ ﻋﻤﺮﻭ ﺑﻦ ﻋﺒﻴﺪ )ﺕ ‪ 144‬ﻫـ( ﺍﻟﺬﻱ ﳚﻌﻞ ﺍﻟﺒﻼﻏﺔ ﻓﻴﻤﺎ ﻳﺒﻠـﻎ ﺍﳉﻨـﺔ‬
‫ﻭﻳﺒﺼﺮ ﺑﺎﻟﺮﺷﺪ ﻭﺍﻟﻐﻲ‪ ،‬ﻭﰲ ﺣﺴﻦ ﺍﻟﻘﻮﻝ ﺑﻌﺪ ﺣﺴﻦ ﺍﻟﺼﻤﺖ ﻭﺣﺴﻦ ﺍﻻﺳﺘﻤﺎﻉ‪ ،‬ﻭﰲ ﻗﻠﺔ ﺍﻟﻜـﻼﻡ‬
‫ﻭﺍﳊﺬﺭ ﻣﻦ ﺳﻘﻄﺎﺗﻪ ﻭﰲ ﲣﲑ ﺍﻟﻠﻔﻆ ﰲ ﺣﺴﻦ ﺍﻹﻓﻬﺎﻡ ﻭﻳﻘﻮﻝ‪" :‬ﺇﻧﻚ ﺇﻥ ﺃﻭﺗﻴﺖ ﺗﻘﺮﻳﺮ ﺣﺠـﺔ ﺍﷲ ﰲ‬
‫ﻋﻘﻮﻝ ﺍﳌﻜﻠﻔﲔ‪ ،‬ﻭﲣﻔﻴﻒ ﺍﳌﺆﻭﻧﺔ ﻋﻠﻰ ﺍﳌﺴﺘﻤﻌﲔ‪ ،‬ﻭﺗﺰﻳﲔ ﺗﻠﻚ ﺍﳌﻌﺎﱐ ﰲ ﻗﻠﻮﺏ ﺍﳌﺮﻳﺪﻳﻦ ﺑﺎﻷﻟﻔـﺎﻅ‬
‫ﺍﳌﺴﺘﺤﺴﻨﺔ ﰲ ﺍﻵﺫﺍﻥ ﺍﳌﻘﺒﻮﻟﺔ ﻋﻨﺪ ﺍﻷﺫﻫﺎﻥ ﺭﻏﺒﺔ ﰲ ﺳﺮﻋﺔ ﺍﺳﺘﺠﺎﺑﺘﻬﻢ ﻭﻧﻔﻲ ﺍﻟﺸﻮﺍﻏﻞ ﻋﻦ ﻗﻠـﻮ‪‬ﻢ‬
‫ﺑﺎﳌﻮﻋﻈﺔ ﺍﳊﺴﻨﺔ ﻋﻠﻰ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻛﻨﺖ ﻗﺪ ﺃﻭﺗﻴﺖ ﻓﺼﻞ ﺍﳋﻄﺎﺏ‪ ،‬ﻭﺍﺳﺘﺤﻘﻘﺖ ﻋﻠﻰ ﺍﷲ ﺟﺰﻳﻞ‬
‫ﺍﻟﺜﻮﺍﺏ "‪.562‬‬
‫ﻭﳒﺪ ﻫﺬﺍ ﺍﳌﻘﻴﺎﺱ ﰲ ﺗﺼﻨﻴﻒ ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺍﻟﻨﻬﺸﻠﻲ ﻟﻠﺸﻌﺮ ﺣﲔ ﻳﻔﻀﻞ ﻣﺎ ﻛﺎﻥ ﻣﻨﻪ ﰲ ﺑﺎﺏ‬
‫ﺍﻟﺰﻫﺪ ﻭﺍﳌﻮﺍﻋﻆ ﺍﳊﺴﻨﺔ ﻭﺍﳌﺜﻞ ﺍﻟﻌﺎﺋﺪ ﻋﻠﻰ ﻣﻦ ﲤﺜﻞ ﺑﻪ ﺑﺎﳋﲑ ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ ﻓﻬﻮ ﺧﲑ ﻛﻠـﻪ‪ ،‬ﺃﻣـﺎ‬
‫ﺍﻷﻟﻮﺍﻥ ﺍﻷﺧﺮﻯ ﻓﺎﻟﻈﺮﻑ ﻭﺍﻟﺸﺮ ﻭﺍﻟﺘﻜﺴﺐ‪.563‬‬
‫ﻭﳝﺜﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ ﻫﺬﺍ ﺍﳌﻘﻴﺎﺱ ﻭﺍﻟﻮﺟﻬﺔ ﰲ ﺍﺳﺘﺤﺴﺎﻥ ﺷﻌﺮ ﺍﳋﻠﻖ ﻭﺍﻟﺰﻫﺪ ﺣﱴ ﺃﻧﻪ ﺃﻓﱴ‬
‫ﲜﻮﺍﺯ ﺍﻟﺰﻭﺍﺝ ﻋﻠﻰ ﺑﻴﺖ ﻣﻦ ﺍﻟﺸﻌﺮ‪ ،‬ﻭﻟﻜﻦ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺒﻴﺖ ﻣﺜﻞ ﻗﻮﻝ ﺃﰊ ﺍﻟﺪﺭﺩﺍﺀ‪:‬‬
‫‪564‬‬
‫ﷲ ﺇ ﹶﻻ ﻣ‪‬ﺎ ﺃﹶﺭﺍﹶﺩﺍ‬
‫‪‬ﻭﻳ‪‬ﺄﺑ‪‬ﻰ ﺍ ُ‬ ‫ﻳ‪‬ﺮ‪‬ﻳ ‪‬ﺪ ﺍﳌﺮ ُﺀ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬ﻌﻄ‪‬ﻲ ﻣ‪‬ﻨﺎﻩ‬
‫ﻛﻞ ﻫﺬﻩ ﺍﻟﻨﺼﻮﺹ ﺍﻹﺳﻼﻣﻴﺔ ﲡﻌﻠﻨﺎ ﻻ ﻧﻮﺍﻓﻖ ﺑﻌﺾ ﺍﻟﻨﻘﺎﺩ ﺍﳌـﺴﻠﻤﲔ ﺍﻟﻘـﺪﻣﺎﺀ ﰲ‬
‫ﻓﺼﻠﻬﻢ ﺑﲔ ﺍﻟﻌﻤﻞ ﺍﻟﻔﲏ ﻭﺍﳋﲑﻳﺔ ﻛﻤﺎ ﻧﺴﺐ ﻟﻸﺻﻤﻌﻲ ﺃﻥ ﺍﻟﺸﻌﺮ ﻻ ﳚﻮﺩ ﺇﻻ ﰲ ﺍﻟﺸﺮ ﺣﻴﺚ‬
‫ﻳﻘﻮﻝ‪" :‬ﺍﻟﺸﻌﺮ ﻧﻜﺪ ﺑﺎﺑﻪ ﺍﻟﺸﺮ‪ ،‬ﻓﺈﺫﺍ ﺩﺧﻞ ﰲ ﺍﳋﲑ ﻻﻥ ﻭﺿﻌﻒ"‪ ،565‬ﻭﻳﻌﺪ ﺍﻷﺻﻤﻌﻲ ‪‬ـﺬﺍ‬
‫ﺍﻟﻜﻼﻡ ﻣﻦ ﺃﻭﺍﺋﻞ ﻣﻦ ﻧﺎﺩﻭﺍ ﺑﺎﻟﺘﻔﺮﻳﻖ ﺑﲔ ﺍﻟﻘﻴﻢ ﺍﻟﻔﻨﻴﺔ ﻭﺍﳌﺜﻞ ﺍﻷﺧﻼﻗﻴﺔ‪.‬‬
‫ﻭﻣﻦ ﺍﻟﺬﻳﻦ ﻳﺮﻭﻥ ﺍﻟﻔﺼﻞ ﺑﲔ ﺍﻟﻔﻨﻴﺔ ﻭﺍﻷﺧﻼﻗﻴﺔ ﺍﺑﻦ ﺍﳌﻌﺘﺰ)‪296‬ﻫــ( ﻭﺍﻟـﺼﻮﱄ‬
‫)‪336‬ﻫـ(‪ ،‬ﻭﻗﺪﺍﻣﺔ ﺑﻦ ﺟﻌﻔﺮ)‪337‬ﻫـ( ﺍﻟﺬﻱ ﺃﻧﻜﺮ ﻋﻠﻰ ﻣﻦ ﻳﻌﻴﺐ ﻋﻠﻰ ﺍﻣﺮﺉ ﺍﻟﻘـﻴﺲ‬
‫ﻼ‪" :‬ﻭﻟﻴﺲ ﻓﺤﺎﺷﺔ ﺍﳌﻌﲎ ﰲ ﻧﻔﺴﻪ ﳑﺎ ﻳﺰﻳﻞ ﺟﻮﺩﺓ ﺍﻟﺸﻌﺮ ﻓﻴﻪ‪ ،‬ﻛﻤﺎ ﻻ ﻳﻌﻴﺐ ﺟﻮﺩﺓ‬ ‫ﻓﺤﺸﻪ ﻗﺎﺋ ﹰ‬
‫ﺍﻟﻨﺠﺎﺭﺓ ﰲ ﺍﳋﺸﺐ ﻣﺜﻼ ﺭﺩﺍﺀﺗﻪ ﰲ ﺫﺍﺗﻪ"‪ ، 566‬ﻭﺍﳊﻘﻴﻘﺔ ﺃﻥ ﺟﻮﺩﺓ ﺍﻟﻨﺠﺎﺭﺓ ﺗﻈﻬﺮ ﰲ ﺍﳋﺸﺐ‬
‫ﺍﳉﻴﺪ ﺃﻛﺜﺮ ﻣﻦ ﺍﳋﺸﺐ ﺍﻟﺮﺩﺉ‪ ،‬ﻭﻛﻤﺎ ﺃﻥ ﺍﳋﺸﺐ ﻣﺎﺩﺓ ﺍﻟﻨﺠﺎﺭ‪ ،‬ﻓﺎﳌﻌﺎﱐ ﻣﺎﺩﺓ ﺍﻟﻔﻨﺎﻥ‪ ،‬ﻓﺎﳉﻮﺩﺓ‬
‫ﰲ ﻛﻞ ﻣﻄﻠﻮﺑﺔ ﻟﻴﺠﻮﺩ ﺍﻟﻔﻦ‪.‬‬

‫‪ 562‬ﺍﻟﺒﻴﺎﻥ ﺍﻟﺘﺒﻴﲔ ‪. 114/1‬‬

‫‪ 563‬ﺭﺍﺟﻊ ﺍﻟﻌﻤﺪﺓ ‪. 76/1‬‬
‫‪ 564‬ﻣﻨﺎﻗﺐ ﺍﻟﺸﺎﻓﻌﻲ ‪. 100/2‬‬
‫‪ 565‬ﺍﻟﺸﻌﺮ ﻭﺍﻟﺸﻌﺮﺍﺀ‪ ،‬ﺍﺑﻦ ﻗﺘﻴﺒﺔ ‪.311/1‬‬
‫‪ 566‬ﻧﻘﺪ ﺍﻟﺸﻌﺮ‪ ،‬ﻗﺪﺍﻣﺔ ﺑﻦ ﺟﻌﻔﺮ‪ ،‬ﳏﻤﺪ ﻋﺒﺪﺍﳌﻨﻌﻢ ﺧﻔﺎﺟﻲ‪ ،‬ﺹ‪ ،66‬ﺩ‪.‬ﺕ‪.‬‬
 ‫‪ISoIT‬‬ ‫‪- 300‬‬

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

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

‫ﻭﻫﺬﻩ ﺍﳌﻘﻮﻟﺔ ﲣﺎﻟﻒ ﻧﻈﺮﺓ ﺍﻹﺳﻼﻡ ﳐﺎﻟﻔﺔ ﺻﺮﳛﺔ‪ ،‬ﻓﺎﻹﺳﻼﻡ ﱂ ﳚﺰ ﺍﻟﻜـﺬﺏ ﰲ ﺣـﺎﻝ ﻣـﻦ‬
‫ﺍﻷﺣﻮﺍﻝ ﺑﺎﺳﻢ ﺍﻟﻔﻦ ﻭﺍﳉﻤﺎﻝ‪ ،‬ﻭﻗﺪ ﻭﺭﺩ ﻋﻦ ﺍﻟﻨﱯ ‪ ρ‬ﻓﻴﻤﺎ ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺴﻌﻮﺩ‪" :‬ﺇﻥ ﺍﻟﺼﺪﻕ ﻳﻬﺪﻱ ﺇﱃ‬
‫ﺍﻟﱪ ﻭﺇﻥ ﺍﻟﱪ ﻳﻬﺪﻱ ﺇﱃ ﺍﳉﻨﺔ‪ ،‬ﻭﺇﻥ ﺍﻟﺮﺟﻞ ﻟﻴﺼﺪﻕ ﺣﱴ ﻳﻜﺘﺐ ﻋﻨﺪ ﺍﷲ ﺻﺪﻳﻘﹰﺎ‪ ،‬ﻭﺇﻥ ﺍﻟﻜﺬﺏ ﻳﻬﺪﻱ‬
‫ﺇﱃ ﺍﻟﻔﺠﻮﺭ‪ ،‬ﻭﺇﻥ ﺍﻟﻔﺠﻮﺭ ﻳﻬﺪﻱ ﺇﱃ ﺍﻟﻨﺎﺭ‪ ،‬ﻭﺇﻥ ﺍﻟﺮﺟﻞ ﻟﻴﻜﺬﺏ ﺣﱴ ﻳﻜﺘﺐ ﻋﻨﺪ ﺍﷲ ﻛﺬﺍﺑﺎ"‪.570‬‬
‫ﻭﻣﻦ ﺍﻟﺬﻳﻦ ﺃﺣﺴﻨﻮﺍ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻫﺬﻩ ﺍﳌﻘﻮﻟﺔ ﺍﻟﻌﻼﻣﺔ ﻋﺒﺪﺍﻟﺮﲪﻦ ﺣﺒﻨﻜﺔ ﺍﳌﻴﺪﺍﱐ‪ ،‬ﺣﻴـﺚ ﻗـﺎﻝ‬
‫ﻋﻨﻬﺎ ﺇ‪‬ﺎ‪" :‬ﺩﻋﻮﻯ ﻻ ﺃﺳﺎﺱ ﳍﺎ ﻣﻦ ﺍﻟﺼﺤﺔ ﻟﺪﻯ ﺍﻟﺘﺤﻠﻴﻞ ﻭﺍﻟﺒﺤﺚ ﻋﻦ ﺍﻟﻌﻨﺎﺻﺮ ﺍﳉﻤﺎﻟﻴﺔ ﰲ ﺍﻷﺩﺏ‪،‬‬

‫‪ 567‬ﺍﻟﻮﺳﺎﻃﺔ ‪ ,‬ﺍﻟﻘﺎﺿﻲ ﺍﳉﺮﺟﺎﱐ‪ :‬ﺝ ‪ ،64-63‬ﲢﻘﻴﻖ ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺍﻟﺒﺠﺎﻭﻱ‪ ،‬ﺩﺍﺭ ﺍﻟﻘﻠﻢ‪ ،‬ﺑﲑﻭﺕ ‪1966‬ﻡ‪.‬‬
‫‪ 568‬ﻧﻘﺪ ﺍﻟﻨﺜﺮ‪ ،‬ﲢﻘﻴﻖ ﻃﻪ ﺣﺴﲔ ﻭﻋﺒﺪﺍﳊﻤﻴﺪ ﺍﻟﻌﺒﺎﺩﻱ‪ ،‬ﺹ‪45‬ـ‪ ،46‬ﳉﻨﺔ ﺍﻟﺘـﺄﻟﻴﻒ ﻭﺍﻟﺘﺮﲨـﺔ‪ ،‬ﺍﻟﻘـﺎﻫﺮﺓ‪ ،‬ﻁ‪،2‬‬
‫‪1937‬ﻡ‪ .‬ﻭﻛﺘﺎﺏ ﻧﻘﺪ ﺍﻟﻨﺜﺮ ﻟﻴﺲ ﻟﻘﺪﺍﻣﺔ ﺑﻦ ﺟﻌﻔﺮ‪ ،‬ﻭﻗﺪ ﻧﺴﺒﻪ ﺇﻟﻴﻪ ﺧﻄﹰﺎ ﻃﻪ ﺣـﺴﲔ ﻭﻋﺒﺪﺍﳊﻤﻴـﺪ ﺍﻟﻌﺒـﺎﺩﻱ‪،‬‬
‫ﻭﺻﺎﺣﺐ ﺍﻟﻜﺘﺎﺏ ﻫﻮ ﺇﺳﺤﺎﻕ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻭﻫﺐ‪ ،‬ﻭﻋﻨﻮﺍﻧﻪ "ﺍﻟﱪﻫﺎﻥ ﰲ ﻭﺟﻮﻩ ﺍﻟﺒﻴﺎﻥ"‪.‬‬
‫‪ 569‬ﻧﻘﺪ ﺍﻟﺸﻌﺮ‪ ،‬ﺹ‪.94‬‬
‫‪ 570‬ﺭﻭﺍﻩ ﺍﻟﺸﻴﺨﺎﻥ‪ ،‬ﺭﻳﺎﺽ ﺍﻟﺼﺎﳊﲔ‪ ،‬ﺍﻹﻣﺎﻡ ﺍﻟﻨﻮﻭﻱ‪ ،‬ﺹ‪ ،25‬ﻣﺆﺳﺴﺔ ﺍﻟﻜﺘﺐ ﺍﻟﺒﺜﻘﺎﻓﻴﺔ‪ ،‬ﻁ‪1992 ،5‬ﻡ‪.‬‬
‫ﳎﺎﻫﺪ ﻣﺼﻄﻔﻰ ‪‬ﺠﺖ ‪301 -‬‬

‫ﻼ ﻛﺎﻥ ﺃﲨﻞ ﻣﻦ ﺍﻟﺒﺎﻃﻞ ﻻ ﳏﺎﻟـﺔ ﻣﻬﻤـﺎ ﻟـﺒﺲ ﻣـﻦ ﺃﺛـﻮﺍﺏ‬‫ﺇﻥ ﺍﳊﻖ ﺇﺫﺍ ﻟﺒﺲ ﺛﻮﺑﹰﺎ ﺃﺩﺑﻴﹰﺎ ﲨﻴ ﹰ‬
‫ﻣﺰﺧﺮﻓﺔ"‪571.‬‬

‫ﺍﶈﻮﺭ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻘﺮﺁﻥ ﺑﲔ ﲨﺎﻝ ﺍﻟﻠﻔﻆ ﻭﺟﻼﻝ ﺍﳌﻌﲎ‬

‫‪ -1‬ﲨﺎﻝ ﺍﻷﺳﻠﻮﺏ ﺍﻟﻘﺮﺁﱐ ﻭﺍﻟﻔﻮﺍﺻﻞ‬
‫ﺇﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﻌﺠﺰﺓ ﻗﻮﻟﻴﺔ ﺳﺠﺪ ﺍﳌﺸﺮﻛﻮﻥ ﻟﺮﻭﻋﺘﻬﺎ ﻭﲨﺎﳍﺎ‪ ،572‬ﻭﻟﻘﺪ ﻭﺻﻔﻪ ﺍﻟﻮﻟﻴﺪ‬
‫ﺑﻦ ﺍﳌﻐﲑﺓ ﺣﲔ ﲰﻊ ﺁﻳﺎﺕ ﻣﻨﻪ ﺑﻘﻮﻟﻪ‪" :‬ﻭﺍﷲ ﻟﻘﺪ ﲰﻌﺖ ﻣﻨﻪ )ﺍﻟﺮﺳﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ( ﻛﻼﻣﹰﺎ ﻣﺎ‬
‫ﻫﻮ ﻣﻦ ﻛﻼﻡ ﺍﻹﻧﺲ ﻭﻻ ﻣﻦ ﻛﻼﻡ ﺍﳉﻦ‪ ،‬ﻭﺇﻥ ﻟﻪ ﳊﻼﻭﺓ‪ ،‬ﻭﺇﻥ ﻋﻠﻴﻪ ﻟﻄﻼﻭﺓ‪ ،‬ﻭﺇﻥ ﺃﻋﻼﻩ ﳌﺜﻤﺮ‪،‬‬
‫ﻭﺇﻥ ﺃﺳﻠﻔﻪ ﳌﻐﺪﻕ‪ ،‬ﻭﺇﻧﻪ ﻳﻌﻠﻮ ﻭﻻ ﻳﻌﻠﻰ ﻋﻠﻴﻪ"‪573.‬‬

‫ﻭﻟﻴﺲ ﺍﻟﻘﺮﺁﻥ ﺑﻜﻼﻡ ﺍﳉﻦ ﺃﻭ ﺍﻹﻧﺲ ﺑﻞ ﲢﺪﺍﳘﺎ ﺑﺄﻥ ﻳﺄﺗﻮﺍ ﲟﺜﻠﻪ‪ ،‬ﰒ ﺑﻌﺸﺮ ﺳﻮﺭ ﻣﻨﻪ‪ ،‬ﰒ ﺑـﺴﻮﺭﺓ‬
‫ﻼ ﺣﻮﻝ ﺳﺮ ﺍﻹﻋﺠﺎﺯ ﰲ ﺍﻟﻘـﺮﺁﻥ‬ ‫ﻭﺍﺣﺪﺓ ﻣﻨﻪ‪ ،‬ﺃﻭ ﻣﻦ ﻣﺜﻠﻪ ﻓﻠﻢ ﻳﺴﺘﻄﻴﻌﻮﺍ ؟!! ﻭﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﻃﻮﻳ ﹰ‬
‫ﺍﻟﻜﺮﱘ‪ ،‬ﻓﺄﺭﺟﻌﻪ ﺍﻟﺒﻌﺾ ﺇﱃ ﻣﺎ ﳛﻮﻳﻪ ﻣﻦ ﻣﺒﺎﺩﺉ ﻭﺃﺣﻜﺎﻡ ﻭﺗﺸﺮﻳﻊ‪ ،‬ﻭﺫﻫﺐ ﺁﺧﺮﻭﻥ ﺇﱃ ﺃﻥ ﺫﻟﻚ ﰲ‬
‫ﺇﺧﺒﺎﺭﻩ ﻋﻦ ﺍﻟﻐﻴﺐ‪ ،‬ﻭﻳﺮﻯ ﻓﺮﻳﻖ ﺛﺎﻟﺚ ﺇﱃ ﺃﻧﻪ ﰲ ﺍﻹﻋﺠﺎﺯ ﺍﻟﻌﻠﻤﻲ ﺇﱁ ‪ ،574‬ﻭﻟﻜﻦ ﺍﻷﺳﺘﺎﺫ ﺍﻟﺸﻬﻴﺪ‬
‫ﺳﻴﺪ ﻗﻄﺐ ﻳﺮﻓﺾ ﻛﻞ ﺫﻟﻚ‪ ،‬ﻭﻳﺮﻯ ﺃﻥ ﺳﺮ ﺇﻋﺠﺎﺯ ﺍﻟﻘﺮﺁﻥ ﰲ ﻏﲑ ﻣﺎ ﺫﻛﺮ ﻣﻦ ﺍﻟﺘﺸﺮﻳﻊ ﻭﺍﻟﻐﻴﺒﻴـﺎﺕ‬
‫ﻭﺍﻟﻌﻠﻮﻡ ﺍﻟﻜﻮﻧﻴﺔ‪ " ،‬ﺃﻧﻪ ﻛﺎﻣﻦ ﰲ ﺻﻤﻴﻢ ﺍﻟﻨﺴﻖ ﺍﻟﻘﺮﺁﱐ ﺫﺍﺗﻪ‪ ،‬ﻻ ﰲ ﺍﳌﻮﺿﻮﻉ ﺍﻟﺬﻱ ﻳﺘﺤـﺪﺙ ﻋﻨـﻪ‬
‫ﻭﺣﺪﻩ"‪575.‬‬

‫ﻭﻫﻜﺬﺍ ﻓﺴ ‪‬ﺮ ﺍﻹﻋﺠﺎﺯ ﻭﺍﳉﻤﺎﻝ ﰲ ﺍﻟﻘﺮﺁﻥ ﰲ ﻧﺴﻘﻪ )ﺃﺳﻠﻮﺑﻪ( ﻭﻣﻮﺿﻮﻋﺎﺗﻪ‪ ،‬ﻭﰲ ﻟﻔﻈﻪ ﻭﻣﻌﻨـﺎﻩ‪،‬‬
‫ﻭﰲ ﺷﻜﻠﻪ ﻭﻣﻀﻤﻮﻧﻪ‪ .‬ﻭﻫﻨﺎﻙ ﺟﻮﺍﻧﺐ ﻛﺜﲑﺓ ﺗﻜﺸﻒ ﲨﺎﻝ ﻟﻔﻆ ﺍﻟﻘﺮﺁﻥ ﺫﻛﺮﻫـﺎ ﺍﻟﻌﻠﻤـﺎﺀ ﻗـﺪﳝﹰﺎ‬
‫ﻭﺣﺪﻳﺜﹰﺎ‪ ،‬ﻭﻣﻨﻬﺎ‪ :‬ﻓﻮﺍﺻﻞ ﺍﻟﻘﺮﺁﻥ ﻭﻫﻲ ﲨﻊ ﻓﺎﺻﻠﺔ‪ ،‬ﻭﺍﳌﻘﺼﻮﺩ ‪‬ﺎ ‪‬ﺎﻳﺔ ﺁﻱ ﺍﻟﻘـﺮﺁﻥ‪ ،576‬ﻭﻳـﺬﻛﺮ‬
‫ﺍﻹﻣﺎﻡ ﺍﻟﺰﺭﻛﺸﻲ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻔﻮﺍﺻﻞ ﰲ ﺍﻟﻘﺮﺁﻥ ﻣﺎ ﻳﺄﰐ‪:‬‬
‫ﺃ ـ ﺍﳌﺘﻮﺍﺯﻱ‪ :‬ﻭﻫﻮ ﺃﺷﺮﻓﻬﺎ ﻭﺃﻋﻼﻫﺎ‪ ،‬ﻳﻜﻮﻥ ﻋﻨﺪﻣﺎ ﺗﺘﻔﻖ ﺍﻟﻜﻠﻤﺘﺎﻥ ﰲ ﻋﺪﺩ ﺍﳊﺮﻭﻑ ﻭﺍﻟـﻮﺯﻥ‬
‫ﻲ ‪‬ﻣ ‪‬ﺒﺜﹸﻮﺛﹶـ ﹲﺔ{‬
‫ﺼﻔﹸﻮﹶﻓ ﹲﺔ * ‪‬ﻭ ‪‬ﺯﺭ‪‬ﺍﹺﺑ ‪‬‬ ‫ﻣﺜﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ } :‬ﻓ‪‬ﻴﻬ‪‬ﺎ ‪‬ﺳ ‪‬ﺮ ‪‬ﺭ ‪‬ﻣ ‪‬ﺮﻓﹸﻮ ‪‬ﻋ ﹲﺔ * ‪‬ﻭﹶﺃ ﹾﻛﻮ‪‬ﺍ ‪‬‬
‫ﺏ ‪‬ﻣ ‪‬ﻮﺿ‪‬ﻮ ‪‬ﻋ ﹲﺔ * ‪‬ﻭ‪‬ﻧﻤ‪‬ﺎ ﹺﺭﻕ‪ ‬ﻣ ‪‬‬
‫‪ ،577‬ﻓﻜﻠﻬﺎ ﺑﺼﻴﻐﺔ )ﻣﻔﻌﻮﻟﺔ(‪.‬‬
‫ﺸﻮ‪‬ﻯ{‬ ‫ﺏ ـ ﺍﳌﺘﻮﺍﺯﻥ‪ :‬ﻭﻫﻮ ﺃﻥ ﻳﺮﺍﻋﻰ ﰲ ﺍﻟﻜﻼﻡ ﺍﻟﻮﺯﻥ ﻓﻘﻂ ﻣﺜﻞ } ﹶﻛﻠﱠﺎ ﹺﺇ‪‬ﻧﻬ‪‬ﺎ ﹶﻟﻈﹶﻰ* ‪‬ﻧﺰ‪‬ﺍ ‪‬ﻋ ﹰﺔ ﻟﱢﻠـ ‪‬‬
‫‪.578‬‬

‫‪ 571‬ﻣﺒﺎﺩﺉ ﰲ ﺍﻷﺩﺏ ﻭﺍﻟﺪﻋﻮﺓ‪ ،‬ﺹ‪. 97‬‬

‫‪ 572‬ﺍﻷﺩﺏ ﺍﻹﺳﻼﻣﻲ ﺿﺮﻭﺭﺓ‪ ،‬ﺃﲪﺪ ﳏﻤﺪ ﻋﻠﻲ‪ ،‬ﺹ‪ ،24‬ﺩﺍﺭ ﺍﻟﺼﺤﻮﺓ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪1991 ،‬ﻡ‪.‬‬
‫‪ 573‬ﺗﻔﺴﲑ ﺍﻟﻘﺮﻃﱯ ‪ ،74/19‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ‪ ،‬ﻣﺼﺮ ‪1967‬ﻡ‪.‬‬
‫‪ 574‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﺘﺼﻮﻳﺮ ﺍﻟﻔﲏ ﰲ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺳﻴﺪ ﻗﻄﺐ‪ ،‬ﺹ‪18‬ـ‪ ،19‬ﺩﺍﺭ ﺍﻟﺸﺮﻕ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻁ‪1983 ،8‬ﻡ‪.‬‬
‫‪ 575‬ﻧﻔﺴﻪ‪ ،‬ﺹ‪.19‬‬
‫‪ 576‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﱪﻫﺎﻥ ﰲ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻟﻠﺰﺭﻛﺸﻲ‪ ،59/1 ،‬ﻭﻣﺎ ﺑﻌﺪﻩ‪ ،‬ﻁ‪ ،4‬ﻋﻴﺴﻰ ﺍﻟﺒﺎﰊ ﺍﳊﻠﱯ ﻭﺷﺮﻛﺎﻩ‪.‬‬
‫‪ 577‬ﺍﻟﻐﺎﺷﻴﺔ‪11 :‬ـ‪.14‬‬
‫‪ 578‬ﺍﳌﻌﺎﺭﺝ‪15 :‬ـ‪.16‬‬
 ‫‪ISoIT‬‬ ‫‪- 302‬‬

‫ﺝ ـ ﺍﳌﻄﺮﻑ‪ :‬ﻭﻫﻮ ﺍﻻﺗﻔﺎﻕ ﰲ ﺍﳊﺮﻭﻑ ﻻ ﰲ ﺍﻟﻮﺯﻥ ﻭﻻ ﰲ ﻋﺪﺩ ﺍﳊﺮﻭﻑ ﻣﺜﻞ }ﻣ‪‬ﺎ ﹶﻟ ﹸﻜ ‪‬ﻢ ﻟﹶـﺎ‬
‫‪‬ﺗ ‪‬ﺮﺟ‪‬ﻮ ﹶﻥ ‪‬ﻟﻠﱠ ‪‬ﻪ ‪‬ﻭﻗﹶﺎﺭﹰﺍ * ‪‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﺧﹶﻠ ﹶﻘﻜﹸ ‪‬ﻢ ﹶﺃ ﹾﻃﻮ‪‬ﺍﺭﹰﺍ { ‪ ،579‬ﻭﻻ ﻧﺴﺘﻄﻴﻊ ﻭﺻﻒ ﺑﻌﻀﻬﺎ ﺑﺎﻷﻓﻀﻠﻴﺔ ﻷﻥ ﺫﻟـﻚ‬
‫ﻳﻮﺣﻲ ﺇﱃ ﺗﻔﺎﻭﺕ ﺩﺭﺟﺎﺕ ﺣﺴﻦ ﻧﻈﻢ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺑﻞ ﻟﻜﻞ ﻏﺮﺽ ﻳﺆﺩﻳﻪ‪ ،‬ﺣﺴﺐ ﻣﻘﺘﻀﻰ ﺍﳊﺎﻝ‪.‬‬
‫ﻭﺍﻟﻘﺮﺁﻥ ﻳﺮﺍﻋﻲ ﺍﻟﺘﻨﺎﺳﺐ ﰲ ﺍﻟﻔﻮﺍﺻﻞ‪ :‬ﺫﻛﺮ ﺍﻟﺰﳐﺸﺮﻱ ﺃﻧﻪ ﻻ ﲢﺴﻦ ﺍﶈﺎﻓﻈﺔ ‪‬ﺮﺩﻫﺎ‬
‫ﺇﻻ ﻣﻊ ﺑﻘﺎﺀ ﺍﳌﻌﺎﱐ ﻋﻠﻰ ﺳﺪﺍﺩﻫﺎ ﻋﻠﻰ ﺍﻟﻨﻬﺞ ﺍﻟﺬﻱ ﻳﻘﺘﻀﻴﻪ ﺣﺴﻦ ﺍﻟﻨﻈﻢ ﻭﺍﻟﺘﺌﺎﻣـﻪ‪ ،‬ﻛﻤـﺎ ﻻ‬
‫ﳛﺴﻦ ﲣﲑ ﺍﻷﻟﻔﺎﻅ ﺍﳌﺆﻧﻘﺔ ﰲ ﺍﻟﺴﻤﻊ‪ ،‬ﺍﻟﺴﻠﺴﻠﺔ ﻋﻠﻰ ﺍﻟﻠﺴﺎﻥ ﺇﻻ ﻣﻊ ﳎﻴﺌﻬﺎ ﻣﻨﻘـﺎﺩﺓ ﻟﻠﻤﻌـﺎﱐ‬
‫ﺍﻟﺼﺤﻴﺤﺔ ﺍﳌﻨﻈﻤﺔ‪ .‬ﻓﺄﻣﺎ ﺃﻥ ‪‬ﻤﻞ ﺍﳌﻌﺎﱐ‪ ،‬ﻭﻳﻬﺘﻢ ﺑﺘﺤﺴﲔ ﺍﻟﻠﻔﻆ ﻭﺣﺪﻩ ﻏﲑ ﻣﻨﻈـﻮﺭ ﻓﻴـﻪ ﺇﱃ‬
‫ﻣﺆﺩﺍﻩ ﻋﻠﻰ ﺑﺎﻝ‪ ،‬ﻓﻠﻴﺲ ﻣﻦ ﺍﻟﺒﻼﻏﺔ ﰲ ﻓﺘﻴﻞ ﻭﻻ ﻧﻘﲑ‪ ،580.‬ﻭﺫﻛﺮ ﺍﻟﺰﺭﻛﺸﻲ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻳﻠﺠﺄ‬
‫ﻛﺜﲑﺍ ﺇﱃ ﺇﻳﻘﺎﻉ ﺍﳌﻨﺎﺳﺒﺔ ﰲ ﺭﺅﻭﺱ ﺍﻵﻱ ﻭﻳﺴﻠﻚ ﰲ ﺫﻟﻚ ﻣﺴﺎﻟﻚ ﳐﺘﻠﻔﺔ ﻣﻨﻬﺎ‪:‬‬
‫ﺃ ـ ﺣﺬﻑ ﺑﻌﺾ ﺍﳊﺮﻭﻑ‪ :‬ﻣﺜﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬ﻭﺍﻟﻠﻴﻞ ﺇﺫﺍ ﻳﺴﺮ{‪ ،‬ﻭﺍﻷﺻﻞ ﺇﺫﺍ ﻳﺴﺮﻱ‪ .‬ﻭﻟﻜـﻦ‬
‫ﳌﻨﺎﺳﺒﺔ ﺭﺃﺱ ﻫﺬﻩ ﺍﻵﻳﺔ ﺑﺎﻵﻳﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ ﺣﺬﻓﺖ ﺍﻟﻴﺎﺀ‪.‬‬
‫ﺏ ـ ﺯﻳﺎﺩﺓ ﺑﻌﺾ ﺍﳊﺮﻭﻑ‪ :‬ﻭﻣﻦ ﺫﻟﻚ ﺇﳊﺎﻕ ﺍﻷﻟﻒ )ﺑﺎﻟﻈﻨﻮﻥ( ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ }:‬ﻭ‪‬ﺗ ﹸﻈﻨ‪‬ﻮ ﹶﻥ ﺑﹺﺎﻟﻠﱠ ‪‬ﻪ‬
‫ﺍﻟﻈﱡﻨ‪‬ﻮﻧ‪‬ﺎ{ ‪ ،581‬ﻷﻥ ﻣﻘﺎﻃﻊ ﻓﻮﺍﺻﻞ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﺃﻟﻔﺎﺕ ﻣﻨﻘﻠﺒﺔ ﻋﻦ ﺗﻨﻮﻳﻦ ﰲ ﺍﻟﻮﻗﻒ‪ ،‬ﻭﻗﺪ ﺯﻳـﺪﺕ‬
‫ﺍﻷﻟﻒ ﻋﻠﻰ ﺍﻟﻨﻮﻥ ﰲ )ﺍﻟﻈﻨﻮﻧﺎ( ﻟﺘﻨﺎﺳﺐ ﻫﺬﻩ ﺍﻵﻳﺔ ﺟﺎﺭﺍ‪‬ﺎ ﺍﻟﺴﺎﺑﻘﺔ ﻭﺍﻟﻼﺣﻘﺔ ﻭﻣﺜﻞ ﺫﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪:‬‬
‫ﺴﺒﹺﻴﻠﹶﺎ{‬‫ﺿﻠﱡﻮﻧ‪‬ﺎ ﺍﻟ ‪‬‬ ‫} ‪‬ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ ﻳ‪‬ﺎ ﹶﻟ‪‬ﻴ‪‬ﺘﻨ‪‬ﺎ ﹶﺃ ﹶﻃ ‪‬ﻌﻨ‪‬ﺎ ﺍﻟﻠﱠ ‪‬ﻪ ‪‬ﻭﹶﺃ ﹶﻃ ‪‬ﻌﻨ‪‬ﺎ ﺍﻟ ‪‬ﺮﺳ‪‬ﻮﻟﹶﺎ * ‪‬ﻭﻗﹶﺎﻟﹸﻮﺍ ‪‬ﺭ‪‬ﺑﻨ‪‬ﺎ ﹺﺇﻧ‪‬ﺎ ﹶﺃ ﹶﻃ ‪‬ﻌﻨ‪‬ﺎ ﺳ‪‬ﺎ ‪‬ﺩ‪‬ﺗﻨ‪‬ﺎ ‪‬ﻭ ﹸﻛ‪‬ﺒﺮ‪‬ﺍﺀﻧ‪‬ﺎ ﹶﻓﹶﺄ ‪‬‬
‫‪582‬‬

‫ﻭﻟﻌﻞ ﺍﻷﻟﻔﺎﺕ ﺍﻟﺜﻼﺛﺔ ﺯﻳﺪﺕ ﻟﺘﺼﻮﻳﺮ ﺷﺪﺓ ﺍﳋﻮﻑ ﻭﺍﻻﺿﻄﺮﺍﺏ ﺍﻟﺬﻱ ﺳﻴﻄﺮ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﰲ‬
‫ﻏﺰﻭﺓ ﺍﻷﺣﺰﺍﺏ‪ ،‬ﺃﻣﺎ ﺯﻳﺎﺩﺓ ﺍﻷﻟﻒ ﻋﻠﻰ )ﺍﻟﺮﺳﻮﻻ( ﻭ)ﺍﻟﺴﺒﻴﻼ( ﻓﻬﻲ ﻟﺘﺼﻮﻳﺮ ﺣـﺎﻝ ﺍﻟﻜﻔـﺎﺭ ﻭﻫـﻢ‬
‫ﻳﻌﺬﺑﻮﻥ ﰲ ﺍﻟﻨﺎﺭ‪ ،‬ﺇﺫﻥ‪ ،‬ﻫﺬﻩ ﺍﻷﻟﻔﺎﺕ ﺗﺼﻮﺭ ﻃﻮﻝ ﺃﺻﻮﺍﺕ ﺍﳌﺆﻣﻨﲔ ﰲ ﺻﻴﺎﺣﻬﻢ ﺍﻟﺪﺍﺧﻠﻲ‪ ،‬ﻭﻃـﻮﻝ‬
‫ﺃﺻﻮﺍﺕ ﺍﻟﻜﻔﺎﺭ‪ ،‬ﻭﻫﻢ ﻳﺼﻄﺮﺧﻮﻥ ﰲ ﺍﻟﻨﺎﺭ‪ .‬ﻭﺍﷲ ﺃﻋﻠﻢ‪ .‬ﻭﻳﻌﻠﻖ ﺍﻹﻣﺎﻡ ﺍﻟﺰﺭﻛﺸﻲ ﻋﻠﻰ ﺃﺛﺮ ﺍﻟﻔﻮﺍﺻـﻞ‬
‫ﰲ ﺣﺴﻦ ﺍﻟﻨﻈﻢ ﻗﺎﺋﻼ "ﻭﺃﻋﻠﻢ ﺃﻥ ﺇﻳﻘﺎﻉ ﺍﳌﻨﺎﺳﺒﺔ ﰲ ﻣﻘﺎﻃﻊ ﺍﻟﻔﻮﺍﺻﻞ ﺣﻴﺚ ﺗﻄﺮﺩ ﻣﺘﺄﻛﺪ ﺟﺪﺍﹰ‪ ،‬ﻭﻣﺆﺛﺮ‬
‫ﰲ ﺍﻋﺘﺪﺍﻝ ﻧﺴﻖ ﺍﻟﻜﻼﻡ‪ ،‬ﻭﺣﺴﻦ ﻣﻮﻗﻌﻪ ﻣﻦ ﺍﻟﻨﻔﺲ ﺗﺄﺛﲑ ﻋﻈﻴﻤﹰﺎ"‪583.‬‬

‫‪ -2‬ﻟﻮﺣﺎﺕ ﲨﺎﻟﻴﺔ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬

‫‪ 579‬ﻧﻮﺡ‪13 :‬ـ‪.14‬‬
‫‪ 580‬ﺍﻟﱪﻫﺎﻥ ‪.72/1‬‬
‫‪ 581‬ﺍﻷﺣﺰﺍﺏ‪.10 :‬‬
‫‪ 582‬ﺍﻷﺣﺰﺍﺏ‪66 :‬ـ‪.67‬‬
‫‪ 583‬ﺍﻧﻈﺮ‪ :‬ﻧﻔﺴﻪ ‪.72/1‬‬
‫ﳎﺎﻫﺪ ﻣﺼﻄﻔﻰ ‪‬ﺠﺖ ‪303 -‬‬

‫ﳚﻤﻊ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺑﲔ ﲨﺎﻝ ﺍﻟﻠﻔﻆ ﻭﺟﻼﻝ ﺍﳌﻌﲎ‪ ،‬ﻓﻼ ﻳﻄﻐﻰ ﺃﺣﺪﳘﺎ ﻋﻠﻰ ﺍﻵﺧﺮ ﻭﰲ ﺫﻟـﻚ‬
‫ﻳﻘﻮﻝ ﺍﻟﺒﺎﻗﻼﱐ‪ " :‬ﻓﺈﺫﺍ ﺑﺮﻉ ﺍﻟﻠﻔﻆ ﰲ ﺍﳌﻌﲎ ﺍﻟﺒﺎﺭﻉ ﻛﺎﻥ ﺃﻟﻄﻒ ﻭﺃﻋﺠﺐ ﻣﻦ ﺃﻥ ﻳﻮﺟﺪ ﺍﻟﻠﻔﻆ ﺍﻟﺒﺎﺭﻉ‬
‫ﰲ ﺍﳌﻌﲎ ﺍﳌﺘﺪﺍﻭﻝ ﺍﳌﺘﻜﺮﺭ‪ ،‬ﰒ ﺇﺫﺍ ﻭﺟﺪﺕ ﺍﻷﻟﻔﺎﻅ ﻭﻓﻖ ﺍﳌﺒﺎﱐ ﻭﺍﳌﻌﺎﱐ ﻭﻓﻘﻬﺎ … ﻓﺎﻟﱪﺍﻋﺔ ﺃﻇﻬـﺮ‪،‬‬
‫ﻭﺍﻟﻔﺼﺎﺣﺔ ﺃﰎ"‪584.‬‬

‫ﻭﻳﻘﻮﻝ ﺍﳋﻄﺎﰊ ﰲ ﺭﺑﻂ ﲨﺎﻝ ﻟﻔﻆ ﺍﻟﻘﺮﺁﻥ ﲜﺎﻧﺒﻪ ﺍﻟﻔﻜﺮﻱ‪" :‬ﻭﺍﻋﻠﻢ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﺇﳕﺎ ﺻﺎﺭ ﻣﻌﺠـﺰﺍ‬
‫ﻷﻧﻪ ﺟﺎﺀ ﺑﺄﻓﺼﺢ ﺍﻷﻟﻔﺎﻅ‪ ،‬ﰲ ﺃﺣﺴﻦ ﻧﻈﻢ ﺍﻟﺘﺄﻟﻴﻒ ﻣﻀﻤﻨﺎ ﺃﺣﺴﻦ ﺍﳌﻌﺎﱐ‪ :‬ﻣﻦ ﺗﻮﺣﻴﺪ ﻟـﻪ ﻋـﺰﺕ‬
‫ﻗﺪﺭﺗﻪ‪ ،‬ﻭﺩﻋﺎﺀ ﺇﱃ ﻋﺒﺎﺩﺗﻪ … ﻭﺇﺭﺷﺎﺩ ﺇﱃ ﻣﻜﺎﺭﻡ ﺍﻷﺧﻼﻕ… ﻭﺍﺿﻌﹰﺎ ﻛﻞ ﺷﻲﺀ ﻣﻨﻬﺎ ﻣﻮﺿﻌﻪ ﺍﻟﺬﻱ‬
‫ﻻ ﻳﺮﻯ ﺷﻲﺀ ﺃﻭﱃ ﻣﻨﻪ‪ .‬ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﺍﻹﺗﻴﺎﻥ ‪‬ﺬﻩ ﺍﻷﻣﻮﺭ‪ ،‬ﻭﺍﳉﻤﻊ ﺑﲔ ﺷﺘﺎ‪‬ﺎ …ﺃﻣﺮ ﺗﻌﺠﺰ ﻋﻨﻪ ﻗﻮﻯ‬
‫ﺍﻟﺒﺸﺮ"‪585.‬‬

‫ﻧﺘﺄﻣﻞ ﰲ ﻫﺬﺍ ﺍﳌﺜﻞ ﺍﻟﻘﺮﺁﱐ ﰲ ﺳﻴﺎﻕ ﺍﻟﺘﻮﺣﻴﺪ‪}:‬ﹺﺇﻥﱠ ﺍﱠﻟﺬ‪‬ﻳ ‪‬ﻦ ‪‬ﺗ ‪‬ﺪﻋ‪‬ﻮ ﹶﻥ ﻣ‪‬ﻦ ﺩ‪‬ﻭ ‪‬ﻥ ﺍﻟﻠﱠ ‪‬ﻪ ﻟﹶﻦ ‪‬ﻳ ‪‬‬
‫ﺨﻠﹸﻘﹸﻮﺍ ﹸﺫﺑ‪‬ﺎﺑـﹰﺎ‬
‫‪ ،‬ﳒﺪ‬ ‫‪586‬‬ ‫ﻄﻠﹸﻮﺏ‪{ ‬‬ ‫ﻒ ﺍﻟﻄﱠﺎ‪‬ﻟﺐ‪ ‬ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ﹾ‬‫ﺿﻌ‪ ‬‬ ‫ﺴﺘ‪‬ﻨ ‪‬ﻘﺬﹸﻭﻩ‪ ‬ﻣ‪‬ﻨﻪ‪ ‬‬
‫ﺏ ‪‬ﺷﻴ‪‬ﺌﹰﺎ ﻟﱠﺎ ‪‬ﻳ ‪‬‬
‫ﺴﻠﹸ‪‬ﺒﻬ‪‬ﻢ‪ ‬ﺍﻟﺬﱡﺑ‪‬ﺎ ‪‬‬
‫‪‬ﻭﹶﻟ ﹺﻮ ﺍ ‪‬ﺟ‪‬ﺘ ‪‬ﻤﻌ‪‬ﻮﺍ ﹶﻟﻪ‪ ‬ﻭﺇﹺﻥ ‪‬ﻳ ‪‬‬
‫ﰲ ﺍﻵﻳﺔ ﺍﻟﺴﺨﺮﻳﺔ ﻭﺍﻟﺘﻬﻜﻢ ﻟﻌﺪﻡ ﻗﺪﺭ‪‬ﻢ ﻋﻠﻰ ﺧﻠﻖ ﺍﻟﺬﺑﺎﺏ‪ ،‬ﻭﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ ﳒﺪ ﺍﻟﻌﺠﺰ ﻋـﻦ ﺭﺩ‬
‫ﻫﺬﺍ ﺍﳌﻤﺨﻠﻮﻕ ﺍﻟﻀﻌﻴﻒ ﻭﺫﻟﻚ ﰲ ﻗﻮﻟﻪ‪) :‬ﻳﺴﻠﺒﻬﻢ( ﻭ )ﻻ ﻳﺴﺘﻨﻘﺬﻭﻩ( ﺇﻧﻪ ﺍﻟﺒﻼﻏﺔ ﰲ ﺍﻟﺘﻌﺒﲑ‪.‬‬
‫ﻭﺃﺧﲑﹰﺍ ﳓﺎﻭﻝ ﻋﺮﺽ ﻟﻮﺣﺘﲔ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻭﳓﻠﻠﻬﺎ ﻣﺒﻴﻨﲔ ﺗﺴﻠﺴﻠﻬﺎ ﻭﺗﺘﺎﺑﻌﻬـﺎ‪،‬‬
‫ﻓﺎﻟﺼﻮﺭﺓ ﺍﻷﻭﱃ ﻣﻦ ﻣﺸﺎﻫﺪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ :‬ﻟﻠﺠﻨﺔ ﻭﺍﻟﺜﺎﻧﻴﺔ ﻟﻠﻨﺎﺭ‪.‬‬
‫ﺃ‪ -‬ﻣﻦ ﻣﺸﺎﻫﺪ ﺍﳉﻨﺔ‬
‫ﰲ ﶈﺔ ﺧﺎﻃﻔﺔ ﺑﻌﺪ ﺍﳌﻮﺕ‪ ،‬ﻳﻨﻔﺦ ﰲ ﺍﻟﺼﻮﺭ‪ ،‬ﻓﺈﺫﺍ ﺍﻟﻨﺎﺱ ﳜﺮﺟﻮﻥ ﻣﻦ ﻗﺒﻮﺭﻫﻢ‪ ،‬ﻣﺴﺮﻋﲔ ﻟﻨـﺪﺍﺀ‬
‫ﺴﻠﹸﻮ ﹶﻥ{ ‪،587‬‬ ‫ﺙ ﹺﺇﻟﹶﻰ ‪‬ﺭ‪‬ﺑ ﹺﻬ ‪‬ﻢ ﻳ‪‬ﻨـ ِ‬ ‫ﺍﳌﻮﱃ ﻋﺰ ﻭﺟﻞ ﻟﻠﻤﺤﺎﻛﻤﺔ‪ }.‬ﻭﻧ‪ ‬ﻔ ‪‬ﺦ ﻓ‪‬ﻲ ﺍﻟﺼ‪‬ﻮ ﹺﺭ ﹶﻓﹺﺈﺫﹶﺍ ﻫ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ﺍﹾﻟﹶﺄ ‪‬ﺟﺪ‪‬ﺍ ‪‬‬
‫ﻂ ‪‬ﻟ‪‬ﻴ ‪‬ﻮ ﹺﻡ ﺍﹾﻟ ‪‬ﻘﻴ‪‬ﺎ ‪‬ﻣ ‪‬ﺔ ﹶﻓﻠﹶﺎ‬
‫ﺴﹶ‬ ‫ﻀﻊ‪ ‬ﺍﹾﻟ ‪‬ﻤﻮ‪‬ﺍﺯﹺﻳ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻘ ‪‬‬
‫ﻭﺗﻮﺿﻊ ﺍﳌﻮﺍﺯﻳﻦ ﺍﻟﺪﻗﻴﻘﺔ ﻟﻸﻋﻤﺎﻝ ﻭﺇﻥ ﻛﺎﻧﺖ ﻣﺜﻘﺎﻝ ﺣﺒﺔ‪ } ،‬ﻭ‪‬ﻧ ‪‬‬
‫ﲔ{ ‪.‬‬
‫‪588‬‬ ‫ﺲ ‪‬ﺷﻴ‪‬ﺌﹰﺎ ‪‬ﻭﺇﹺﻥ ﻛﹶﺎ ﹶﻥ ‪‬ﻣﹾﺜﻘﹶﺎ ﹶﻝ ‪‬ﺣ‪‬ﺒ ‪‬ﺔ ‪‬ﻣ ‪‬ﻦ ‪‬ﺧ ‪‬ﺮ ‪‬ﺩ ﹴﻝ ﹶﺃ‪‬ﺗ‪‬ﻴﻨ‪‬ﺎ ﹺﺑﻬ‪‬ﺎ ‪‬ﻭ ﹶﻛﻔﹶﻰ ﹺﺑﻨ‪‬ﺎ ﺣ‪‬ﺎ ‪‬ﺳﹺﺒ ‪‬‬
‫‪‬ﺗ ﹾﻈﹶﻠﻢ‪ ‬ﻧ ﹾﻔ ‪‬‬
‫ﻭﺗﺘﻢ ﺍﶈﺎﻛﻤﺔ ﻓﻴﺬﻫﺐ ﻛﻞ ﻓﺮﻳﻖ ﺇﱃ ﻣﻘﺮﻩ‪ :‬ﺍﳌﺆﻣﻦ ﺇﱃ ﺍﳉﻨﺔ‪ ،‬ﻭﺍﻟﻜﺎﻓﺮ ﺇﱃ ﺍﻟﻨﺎﺭ‪ ،‬ﻭﺍﳉﻨـﺔ‪ ،‬ﻭﻣـﺎ‬
‫ﺴ ‪‬ﻤﻊ‪ ‬ﻓ‪‬ﻴﻬ‪‬ﺎ ﻟﹶﺎ ‪‬ﻏ‪‬ﻴ ﹰﺔ * ﻓ‪‬ﻴﻬ‪‬ﺎ‬ ‫ﺃﺩﺭﺍﻙ ﻣﺎ ﺍﳉﻨﺔ؟ ﻫﻲ ﺍﳌﻘﺮ ﺍﻟﻨﻬﺎﺋﻲ ﺍﻟﺬﻱ ﺃﻋﺪﻩ ﺍﷲ ﻟﻠﻤﺆﻣﻨﲔ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ }ﻟﱠﺎ ‪‬ﺗ ‪‬‬
‫ﻲ ‪‬ﻣ ‪‬ﺒﺜﹸﻮﹶﺛ ﹲﺔ{ ‪589‬‬ ‫ﺼﻔﹸﻮﹶﻓ ﹲﺔ * ‪‬ﻭ ‪‬ﺯﺭ‪‬ﺍﹺﺑ ‪‬‬ ‫ﺏ ‪‬ﻣ ‪‬ﻮﺿ‪‬ﻮ ‪‬ﻋ ﹲﺔ * ‪‬ﻭ‪‬ﻧﻤ‪‬ﺎ ﹺﺭﻕ‪ ‬ﻣ ‪‬‬ ‫‪‬ﻋ‪‬ﻴ ‪‬ﻦ ﺟ‪‬ﺎ ﹺﺭ‪‬ﻳ ﹲﺔ * ﻓ‪‬ﻴﻬ‪‬ﺎ ‪‬ﺳ ‪‬ﺮ ‪‬ﺭ ‪‬ﻣ ‪‬ﺮﻓﹸﻮ ‪‬ﻋ ﹲﺔ * ‪‬ﻭﹶﺃ ﹾﻛﻮ‪‬ﺍ ‪‬‬
‫ﺃﺛﺎﺙ ﺭﺍﺋﻊ‪ ،‬ﻭﻣﺘﺎﻉ ﲨﻴﻞ‪ ،‬ﻫﻞ ﻳﺘﻮﱃ ﺍﳌﺆﻣﻨﻮﻥ ﲡﻬﻴﺰ ﺍﻷﺛﺎﺙ؟ ﻛﻼ! ﻭﻣﺎﺫﺍ ﻳﻔﻌﻠﻮﻥ ﺇﺫﻥ؟ ﳚﻠﺴﻮﻥ ﻓﻘﻂ‬

‫‪ 584‬ﺇﻋﺠﺎﺯ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﺒﺎﻗﻼﱐ‪ ،‬ﺹ‪ ،63‬ﺩﺍﺭ ﻭﻣﻜﺘﺒﺔ ﺍﳍﻼﻝ‪ ،‬ﺑﲑﻭﺕ‪.1993 ،‬‬

‫‪ 585‬ﺑﻴﺎﻥ ﺇﻋﺠﺎﺯ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺨﻄﺎ ﰊ‪ ،‬ﺹ‪ ،24‬ﻧﻘﻼ ﻋﻦ ﺍﳌﺸﺎﻫﺪ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﺣﺎﻣﺪ ﺻﺎﺩﻕ ﻗﻨـﻴﱯ‪ ،‬ﺹ‪،269‬‬
‫ﻣﻜﺘﺒﺔ ﺍﳌﻨﺎﺭ‪ ،‬ﺍﻷﺭﺩﻥ‪ ،‬ﻁ‪1984 ،1‬ﻡ‪.‬‬
‫‪ 586‬ﺍﳊﺞ‪.73 :‬‬
‫‪ 587‬ﻳﺲ‪.51 :‬‬
‫‪ 588‬ﺍﻷﻧﺒﻴﺎﺀ‪.47 :‬‬
‫‪ 589‬ﺍﻟﻐﺎﺷﻴﺔ‪11 :‬ـ‪.16‬‬
 ‫‪ISoIT‬‬ ‫‪- 304‬‬

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

‫ﻫﻞ ﳍﻢ ﻓﻴﻬﺎ ﻣﻦ ﻃﻌﺎﻡ ﺃﻭ ﺷﺮﺍﺏ ﺃﻭ ﻇﻞ ﻣﺜﻞ ﺃﻫﻞ ﺍﳉﻨﺔ ﰲ ﺍﳉﻨﺔ؟ ﻧﻌﻢ‪ ،‬ﻭﻟﻜﻦ ﻃﻌﺎﻣﻬﻢ ﻻ ﻳﺴﻤﻦ‬
‫ﻭﻻ ﻳﻐﲏ ﻣﻦ ﺟﻮﻉ‪ ،‬ﻭﺷﺮﺍ‪‬ﻢ ﻻ ﻳﺮﻭﻱ ﻏﻠﻴﻼ‪ ،‬ﻭﻇﻠﻬﻢ ﻻ ﻳﻘﻲ ﻣﻦ ﺣﺮ‪} :‬ﹺﺇﻥﱠ ‪‬ﺷ ‪‬‬
‫ﺠ ‪‬ﺮ ﹶﺓ ﺍﻟ ‪‬ﺰﻗﱡﻮ ﹺﻡ * ﹶﻃﻌ‪‬ـﺎﻡ‪‬‬
‫ﺤﻤ‪‬ﻮ ﹴﻡ* ﻟﱠﺎ ﺑ‪‬ـﺎ ﹺﺭ ‪‬ﺩ ‪‬ﻭﻟﹶـﺎ‬ ‫ﺤﻤ‪‬ﻴ ﹺﻢ { ‪ } ،597‬ﻭ ‪‬ﻇ ﱟﻞ ﻣ‪‬ﻦ ‪‬ﻳ ‪‬‬
‫ﺍﹾﻟﹶﺄ‪‬ﺛﻴ ﹺﻢ * ﻛﹶﺎﹾﻟ ‪‬ﻤ ‪‬ﻬ ﹺﻞ ‪‬ﻳ ‪‬ﻐﻠ‪‬ﻲ ﻓ‪‬ﻲ ﺍﹾﻟ‪‬ﺒﻄﹸﻮ ‪‬ﻥ * ﹶﻛ ‪‬ﻐ ﹾﻠ ﹺﻲ ﺍﹾﻟ ‪‬‬
‫‪599‬‬
‫ﹶﻛ ﹺﺮ ﹴﱘ{ ‪ ،598‬ﻭﺍﳌﺎﺀ ﻣﺎﺫﺍ ﻳﻔﻌﻞ ‪‬ﻢ؟ } ‪‬ﻭ ‪‬ﺳﻘﹸﻮﺍ ﻣ‪‬ﺎﺀ ‪‬ﺣﻤ‪‬ﻴﻤﹰﺎ ﹶﻓ ﹶﻘﻄﱠ ‪‬ﻊ ﹶﺃ ‪‬ﻣﻌ‪‬ﺎﺀ ‪‬ﻫ ‪‬ﻢ { ‪ ،‬ﺗﺼﻮﻳﺮ ﻣﻔﺼﻞ ﳊﺎﻝ‬
‫ﺃﻫﻞ ﺍﻟﻨﺎﺭ‪ ،‬ﻳﺪﺧﻞ ﰲ ﺍﻟﻨﻔﺲ ﺍﻟﺮﻋﺐ ﻭﺍﳋﻮﻑ‪ ،‬ﻭﻛﺄﻥ ﺍﻟﺸﺨﺺ ﻳﺸﺎﻫﺪﻫﺎ ﺭﺃﻱ ﺍﻟﻌﲔ‪ ،‬ﻭﻳـﺮﻯ ﻣـﺎ‬
‫ﻳﻘﺎﺳﻲ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﻓﻴﻬﺎ‪ ،‬ﺍﻟﻠﻬﻢ ﺍﺟﻌﻠﻨﺎ ﻣﻦ ﺍﳌﺘﻘﲔ‪ ،‬ﻫﺬﺍ ﻫﻮ ﺍﻟﺘﺼﻮﻳﺮ ﺍﻟﻘﺮﺁﱐ ﺍﻟﺒﺪﻳﻊ ﺍﻟـﺬﻱ ﻻ ﲤﻠـﻚ‬
‫ﺍﻟﻨﻔﺲ ﺇﻻ ﺃﻥ ﺗﺴﺠﺪ ﳉﻤﺎﻟﻪ ﻭﺭﻭﻋﺘﻪ‪.‬‬
‫‪ 590‬ﺍﻹﻧﺴﺎﻥ‪.21 :‬‬
‫‪ 591‬ﺍﻟﻮﺍﻗﻌﺔ‪15 :‬ـ‪.24‬‬
‫‪ 592‬ﺍﻟﻐﺎﺷﻴﺔ‪.4 :‬‬
‫‪ 593‬ﺍﻟﻨﺴﺎﺀ‪.56 :‬‬
‫‪ 594‬ﻓﺎﻃﺮ‪.37 :‬‬
‫‪ 595‬ﺍﺑﺮﺍﻫﻴﻢ ‪21‬‬
‫‪ 596‬ﺍﺑﺮﺍﻫﻴﻢ‪.22 :‬‬
‫‪ 597‬ﺍﻟﺪﺧﺎﻥ‪43 :‬ـ‪.46‬‬
‫‪ 598‬ﺍﻟﻮﺍﻗﻌﺔ‪.44-43‬‬
‫‪599‬ﻣﺤﻤﺪ‪.15 :‬‬
‫ﳎﺎﻫﺪ ﻣﺼﻄﻔﻰ ‪‬ﺠﺖ ‪305 -‬‬

‫ﺍﳋﺎﲤﺔ‬
‫ﰲ ﺧﺘﺎﻡ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻧﺬﻛﺮ ﺃﻫﻢ ﺍﻟﻨﺘﺎﺋﺞ ﺍﻟﱵ ﺗﻮﺻﻞ ﺇﻟﻴﻬﺎ ﺍﻟﺒﺤﺚ‪:‬‬
‫ﺃﻭ ﹰﻻ‪ :‬ﺍﳉﻤﺎﻝ ﻧﻌﻤﺔ ﻣﻦ ﻧﻌﻢ ﺍﷲ ﻭﺷﻌﺎﺭ ﰲ ﺧﻠﻘﻪ‪ ،‬ﻭﻗﺪ ﺟﺒﻠﺖ ﺍﻟﻨﻔﻮﺱ ﻋﻠﻰ ﺗﺬﻭﻗﻪ ﻭﺍﻻﳒـﺬﺍﺏ‬
‫ﺍﻟﻴﻪ‪ ،‬ﻭﺇﻥ ﺗﻔﺎﻭﺗﺖ ﰲ ﺍﻟﺪﺭﺟﺔ‪ ،‬ﻭﻣﻔﻬﻮﻡ ﺍﳉﻤﺎﻝ ﰲ ﺍﻹﺳﻼﻡ ﻣﻔﻬﻮﻡ ﻭﺍﺳﻊ ﻳﺸﻤﻞ ﻛﻞ ﻣﺎ ﰲ ﺍﻟﻜـﻮﻥ‬
‫ﻭﺍﻟﻄﺒﻴﻌﺔ ﻭﺍﻹﻧﺴﺎﻥ ﺑﺸﻘﻴﻪ ﺍﳌﺎﺩﻱ ﻭﺍﳌﻌﻨﻮﻱ ‪.‬‬
‫ﺛﺎﻧﻴﹰﺎ‪ :‬ﺣﺮﺹ ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﺟﺬﺏ ﺍﻧﺘﺒﺎﻩ ﺍﻹﻧﺴﺎﻥ ﺍﳌﺴﻠﻢ ﻻﺳﺘﺸﺮﺍﻑ ﲨﺎﻝ ﺻﻨﻊ ﺍﷲ‪ ،‬ﻭﺍﻟﺘﻤﺘﻊ ﺑﻪ‬
‫ﻭﲤﺜﻠﻪ ﰲ ﲨﻴﻊ ﺳﻠﻮﻛﻪ ﺍﳌﺎﺩﻱ ﻭﺍﳌﻌﻨﻮﻱ‪ ،‬ﻭﺣﺮﺹ ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﺿﺮﻭﺭﺓ ﻣﻄﺎﺑﻘﺔ ﺍﳉﻤﺎﻝ ﺍﻟﻈـﺎﻫﺮﻱ‬
‫ﺑﺎﳉﻤﺎﻝ ﺍﻟﺒﺎﻃﲏ ﺍﳊﻘﻴﻘﻲ‪ ،‬ﻭﺫﻟﻚ ﺑﺮﺑﻂ ﺍﳉﻤﺎﻝ ﺑﺎﳋﲑ ﻭﺍﳊﻖ ﻭﺍﳌﻨﻔﻌﺔ‪ ،‬ﻭﻋﺪﻡ ﺍﻟﻔﺼﻞ ﺑﻴﻨﻬﺎ‪.‬‬
‫ﺛﺎﻟﺜﹰﺎ‪ :‬ﺍﳋﺮﻭﺝ ﻋﻠﻰ ﺍﻟﻘﻴﻢ ﺍﳋﻠﻘﻴﺔ ﻭﺍﻟﺮﻭﺣﻴﺔ ﺑﺎﺳﻢ ﺍﺳـﺘﻘﻼﻝ ﺍﻟﻔـﻦ‪ ،‬ﻣﻔﻬـﻮﻡ ﳜـﺎﻟﻒ ﺭﻭﺡ‬
‫ﺍﻻﺳﻼﻡ‪ ،‬ﺍﳌﺒﲏ ﻋﻠﻰ ﻗﻮﺍﻋﺪ ﺍﻷﺧﻼﻕ ﺍﻟﻜﺮﳝﺔ ﻭﺍﳌﺴﺆﻭﻟﻴﺔ ﻭﺍﻻﻟﺘﺰﺍﻡ‪ .‬ﻭﺍﳊﻤﺪ ﷲ ﺃﻭﻻ ﻭﺁﺧﺮﺍ‪.‬‬
‫ﺍﳌﺮﺍﺟﻊ ﻭﺍﳌﺼﺎﺩﺭ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﻛﺘﺐ ﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ) ﺍﻟﺼﺤﺎﺡ ﻭﺍﻟﺴﻨﻦ(‪ ،‬ﻭﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ﻭﺍﳌﻌﺠﻢ ﺍﻟﻮﺳﻴﻂ‬
‫ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ‪ ،‬ﺃﺑﻮﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‪ ،‬ﺍﳌﻜﺘﺒﺔ ﺍﻟﺘﺠﺎﺭﻳﺔ ﺍﻟﻜﱪﻯ‪ ،‬ﻣﺼﺮ‪ ،‬ﺩ‪.‬ﺕ‪.‬‬
‫ﺍﻷﺩﺏ ﺍﻹﺳﻼﻣﻲ ﺿﺮﻭﺭﺓ‪ ،‬ﺃﲪﺪ ﳏﻤﺪ ﻋﻠﻲ‪ ،‬ﺩﺍﺭ ﺍﻟﺼﺤﺔ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﻁ‪1991 ،1‬ﻡ‪.‬‬
‫ﺍﻷﺩﺏ ﻭﻣﺬﺍﻫﺒﻪ ﺍﳌﻌﺎﺻﺮﺓ‪ ،‬ﻋﺒﺪﺍﳋﺎﻟﻖ ﺩﻭﻣﺔ‪ ،‬ﺩﺍﺭ ﻗﻄﺮﻱ ﺑﻦ ﺍﻟﻔﺠﺎﺀﺓ‪ ،‬ﺩ‪.‬ﺕ‪.‬‬
‫ﺍﻷﺳﺲ ﺍﳉﻤﺎﻟﻴﺔ ﰲ ﺍﻟﻨﻘﺪ ﺍﻟﻌﺮﰊ‪ ،‬ﻋﺰﺍﻟﺪﻳﻦ ﺇﲰﺎﻋﻴﻞ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺍﻟﻌﺮﰊ‪ ،‬ﺩ‪.‬ﺕ‪.‬‬
‫ﺍﻷﺻﻮﻝ ﺍﻟﻔﻨﻴﺔ ﻟﻸﺩﺏ‪ ،‬ﻋﺒﺪﺍﳊﻤﻴﺪ ﺣﺴﻦ‪ ،‬ﻁ‪ 2‬ﻣﻜﺘﺒﺔ ﺍﻷﳒﻠﻮ ﺍﳌﺼﺮﻳﺔ‪1964 ،‬ﻡ‪.‬‬
‫ﺇﻋﺠﺎﺯ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﺒﺎﻗﻼﱐ‪ ،‬ﺩﺍﺭ ﻭﻣﻜﺘﺒﺔ ﺍﳍﻼﻝ‪ ،‬ﺑﲑﻭﺕ‪1993 ،‬ﻡ‪.‬‬
‫ﺍﻟﱪﻫﺎﻥ ﰲ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻹﻣﺎﻡ ﺍﻟﺰﺭﻛﺸﻲ‪ ،‬ﻋﻴﺴﻰ ﺍﻟﺒﺎﰊ ﺍﳊﻠﱯ ﻭﺷﺮﻛﺎﻩ‪ ،‬ﻁ‪4‬ﻥ ﺩ‪.‬ﺕ‪.‬‬
‫ﺍﻟﺘﺼﻮﻳﺮ ﺍﻟﻔﲏ ﰲ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺳﻴﺪ ﻗﻄﺐ‪ ،‬ﻁ‪ ،8‬ﺩﺍﺭ ﺍﻟﺸﺮﻭﻕ‪ ،‬ﺑﲑﻭﺕ‪1982 ،‬ﻡ‪.‬‬
‫ﺗﻔﺴﲑ ﺍﻟﻘﺮﻃﱯ‪ ،‬ﺍﻟﻘﺮﻃﱯ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺎﺗﺐ ﺍﻟﻌﺮﰊ ﻟﻠﻄﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺮ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪1967 ،‬ﻡ‪.‬‬
‫ﺗﻔﺴﲑ ﺍﻟﻨﺴﻔﻲ‪ ،‬ﺍﻟﻨﺴﻔﻲ‪ ،‬ﻣﻄﺒﻌﺔ ﻭﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﻜﺘﺐ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﺩ‪.‬ﺕ‪.‬‬
‫ﺭﻳﺎﺽ ﺍﻟﺼﺎﳊﲔ‪ ،‬ﺍﻹﻣﺎﻡ ﺍﻟﻨﻮﻭﻱ‪ ،‬ﻣﺆﺳﺴﺔ ﺍﻟﻜﺘﺐ ﺍﻟﺜﻘﺎﻓﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻁ‪1992 ،5‬ﻡ‪.‬‬
‫ﺭﺍﺟﻊ ﺷﻌﺮ ﺍﻟﻔﻘﻬﺎﺀ ﻧﺸﺄﺗﻪ ﻭﺗﻄﻮﺭﻩ‪ ،‬ﺣﺴﲏ ﻧﺎﻋﺴﺔ‪ ) ،‬ﺭﺳﺎﻟﺔ ﻣﺎﺟﺴﺘﲑ ﲜﺎﻣﻌﺔ ﺍﻟﻘﺎﻫﺮﺓ ‪1975‬ﻡ(‬
‫ﺍﻟﺸﻌﺮ ﻭﺍﻟﺸﻌﺮﺍﺀ‪ ،‬ﺍﺑﻦ ﻗﺘﻴﺒﺔ‪ ،‬ﺩﺍﺭ ﺍﻟﺜﻘﺎﻓﺔ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻁ‪1969 ،2‬ﻡ‪.‬‬
‫ﺻﻔﻮﺓ ﺍﻟﺘﻔﺎﺳﲑ‪ ،‬ﳏﻤﺪ ﻋﻠﻲ ﺍﻟﺼﺎﺑﻮﱐ‪ ،‬ﻭﺯﺍﺭﺓ ﺍﻟﺸﺆﻭﻥ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻗﻄﺮ‪ ،‬ﻁ‪1981 ،2‬ﻡ‪.‬‬
‫ﺍﻟﻌﻤﻞ ﺍﻷﺩﰊ ﺑﲔ ﺍﻟﺬﺍﺗﻴﺔ ﻭﺍﳌﻮﺿﻮﻋﻴﺔ‪ ،‬ﻣﺼﻄﻔﻰ ﻋﻤﺮﺍﻥ ﻁ‪ ،2‬ﺩﺍﺭ ﺍﳌﻌﺎﺭﻑ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪1989 ،‬ﻡ‪.‬‬
‫ﰲ ﺍﻟﻨﻘﺪ ﺍﻷﺩﰊ‪ ،‬ﺷﻮﻗﻲ ﺿﻴﻒ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺎﺭﻑ‪ ،‬ﻁ‪1977 ،5‬ﻡ‪.‬‬
‫ﰲ ﺍﻟﻨﻘﺪ ﺍﻹﺳﻼﻣﻲ ﺍﳌﻌﺎﺻﺮ‪ ،‬ﻋﻤﺎﺩ ﺍﻟﺪﻳﻦ ﺧﻠﻴﻞ‪ ،‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﻁ‪1981 ،2‬ﻡ‪.‬‬
‫ﰲ ﺍﻟﻨﻘﺪ ﻭﺍﻷﺩﺏ‪ ،‬ﺇﻳﻠﻴﺎ ﺍﳊﺎﻭﻱ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻠﺒﻨﺎﱐ‪ ،‬ﻁ‪1986 ،5‬ﻡ‪.‬‬
 ‫‪ISoIT‬‬ ‫‪- 306‬‬

‫ﻗﻀﺎﻳﺎ ﺍﻟﻨﻘﺪ ﺍﻷﺩﰊ‪ ،‬ﺑﺪﻭﻱ ﻃﺒﺎﻧﺔ‪ ،‬ﻁ ﺍﻟﻔﻨﻴﺔ ﺍﳊﺪﻳﺜﺔ ‪1978‬ﻡ‪.‬‬

‫ﻗﻴﻢ ﺟﺪﻳﺪﺓ ﻟﻸﺩﺏ ﺍﻟﻌﺮﰊ‪ ،‬ﺑﻨﺖ ﺍﻟﺸﺎﻃﺊ‪ ،‬ﻁ ﺍﻟﻨﻬﻀﺔ ﲟﺼﺮ‪1967 ،‬ﻡ‪.‬‬
‫ﺍﻟﻘﻴﻢ ﺍﳊﻀﺎﺭﻳﺔ ﰲ ﺭﺳﺎﻟﺔ ﺍﻹﺳﻼﻡ‪ ،‬ﳏﻤﺪ ﻓﺘﺤﻲ ﻋﺜﻤﺎﻥ‪ ،‬ﻁ‪ 2‬ﺍﻟﺪﺍﺭ ﺍﻟﺴﻌﻮﺩﻳﺔ‪1985‬ﻡ‪.‬‬
‫ﻣﺒﺎﺩﺉ ﰲ ﺍﻷﺩﺏ ﻭﺍﻟﺪﻋﻮﺓ‪ ،‬ﻋﺒﺪﺍﻟﺮﲪﻦ ﺣﺒﻨﻜﺔ ﺍﳌﻴﺪﺍﱐ‪ ،‬ﺩﺍﺭ ﺍﻟﻘﻠﻢ‪ ،‬ﺩﻣﺸﻖ‪ ،‬ﻁ‪1987 ،2‬ﻡ‪.‬‬
‫ﻣﺪﺧﻞ ﺇﱃ ﻋﻠﻢ ﺍﳉﻤﺎﻝ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻋﺒﺪﺍﻟﻔﺘﺎﺡ ﺭﻭﺍﺱ ﻗﻠﻌﺠـﻲ‪ ،‬ﺩﺍﺭ ﻗﺘﻴﺒـﺔ‪ ،‬ﺑـﲑﻭﺕ‪ ،‬ﻁ‪،1‬‬
‫‪1991‬ﻡ‪.‬‬
‫ﺍﳌﺸﺎﻫﺪ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﺣﺎﻣﺪ ﺻﺎﺩﻕ ﻗﻨﻴﱯ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﳌﻨﺎﺭ‪ ،‬ﺍﻷﺭﺩﻥ‪ ،‬ﻁ‪1984 ،1‬ﻡ‪.‬‬
‫ﻧﻘﺪ ﺍﻟﺸﻌﺮ‪ ،‬ﻗﺪﺍﻣﺔ ﺑﻦ ﺟﻌﻔﺮ‪ ،‬ﲢﻘﻴﻖ ﳏﻤﺪ ﻋﺒﺪﺍﳌﻨﻌﻢ ﺧﻔﺎﺟﻲ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴـﺔ ﺑـﲑﻭﺕ‪،‬‬
‫ﺩ‪.‬ﺕ‪.‬‬
‫ﻧﻘﺪ ﺍﻟﻨﺜﺮ‪ ،‬ﻗﺪﺍﻣﺔ ﺑﻦ ﺟﻌﻔﺮ‪ ،‬ﲢﻘﻴﻖ ﻃﻪ ﺣﺴﲔ‪ ،‬ﻋﺒﺪﺍﳊﻤﻴﺪ ﺍﻟﻌﺒﺎﺩﻱ‪ ،‬ﳉﻨﺔ ﺍﻟﺘـﺄﻟﻴﻒ ﻭﺍﻟﺘﺮﲨـﺔ‬
‫ﻭﺍﻟﻨﺸﺮ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﻁ‪2‬ﻥ ‪1937‬ﻡ‪.‬‬

‫ﺃ‪.‬ﺩ‪ .‬ﳎﺎﻫﺪ ﻣﺼﻄﻔﻰ ‪‬ﺠﺖ‬

‫‪Jabatan Pengajian Arab dan Tamadun Islam‬‬
‫‪Fakulti Pengajian Islam‬‬
‫‪Universiti Kebangsaan Malaysia‬‬
 ‫ﻣﻦ ﻣﻈﺎﻫﺮ ﺍﻟﺘﻜﺎﻓﻞ ﰱ ﺍﻹﺳﻼﻡ ﻭﺃﻭﺟﻪ ﺍﻷﺳﺘﻔﺎﺩﺓ ﻣﻨﻪ ﰱ ﺍﳉﺎﻣﻌﺎﺕ‬

‫ﺩ ﺳﻌﺪ ﺍﻟﺪﻳﻦ ﻣﻨﺼﻮﺭ ﳏﻤﺪ‬

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

‫‪ -1‬ﺍﳌﺴﺘﺼﻔﻰ ﻟﻺﻣﺎﻡ ﺍﻟﻐﺰﺍﱃ‪278-1‬‬

‫ﻻﻥ ﺍﻟﻌﺮﺏ ‪589-11,‬‬ ‫]‪601[2‬‬
 ‫‪ISoIT‬‬ ‫‪- 308‬‬

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

‫ﻭﺍﳌﺼﺒﺎﺡ ﺍﳌﻨﲑ ‪ ,‬ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﻠـﻰ ﺍﳌﻘـﺮﻯ‬ ‫]‪602[3‬ﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ ‪ ,‬ﳎﺪ ﺍﻟﺪﻳﻦ ﺍﻟﻔﲑﻭﺯﺁﺑﺎﺩﻯ ‪13-3,‬‬
‫ﺍﻟﻔﻴﻮﻣﻰ ‪149-1‬‬
‫]‪603[4‬ﺍﳌﻌﺠﻢ ﺍﻟﻮﺳﻴﻂ ‪,‬ﳎﻤﻊ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ‪ ,140-1‬ﻗﺎﻡ ﺑﺈﺧﺮﺍﺟﻪ ﺇﺑﺮﺍﻫﻴﻢ ﻣﺼﻄﻔﻰ ﻭﺁﺧﺮﻭﻥ ‪,‬ﻣﻄﺒﻌﺔ ﻣﺼﺮ‬
‫]‪ 604[5‬ﺍﻟﺘﻜﺎﻓﻞ ﺍﻹﺣﺘﻤﺎﻋﻰ ﰱ ﺍﻹﺳﻼﻡ ﺹ‪ 4‬ﻟﻺﻣﺎﻡ ﳏﻤﺪ ﺃﺑﻮ ﺯﻫﺮﺓ – ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺍﻟﻌﺮﰉ ﺑﲑﻭﺕ ﻟﺒﻨﺎﻥ‬
‫]‪ 605[6‬ﺍﻟﺘﻜﺎﻓﻞ ﺍﻹﺟﺘﻤﺎﻋﻲ ﰱ ﺍﻹﺳﻼﻡ ﺹ‪ 12‬ﻋﺒﺪ ﺍﷲ ﻋﻠﻮﺍﻥ ﻁ ‪ 3‬ﺑﺪﻭﻥ ﺗﺄﺭﻳﺦ‬
‫]‪606[7‬ﺍ‪‬ﺘﻤﻊ ﺍﳌﺘﻜﺎﻓﻞ ﰱ ﺍﻹﺳﻼﻡ ﺻﺼﺼﺺ‪74‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ ﺑﺪﻭﻥ ﺗﺄﺭﻳﺦ‬
‫ﺩ ﺳﻌﺪ ﺍﻟﺪﻳﻦ ﻣﻨﺼﻮﺭ ﳏﻤﺪ ‪309 -‬‬

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

‫]‪607[8‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻯ ﺑﺸﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ ‪ , 464-10‬ﻛﺘﺎﺏ ﺍﻷﺩﺏ ‪ ,‬ﺑﺎﺏ ﺗﻌﺎﻭﻥ ﺍﳌـﺆﻣﻨﲔ ﺑﻌـﻀﻬﻢ ﺑﻌـﻀﺎ‬
‫ﺣﺪﻳﺚ ﺭﻗﻢ ‪6026‬‬
‫ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪, 199 -4‬ﻛﺘﺎﺏ ﺍﻟﱪ ﻭﺍﻟﺼﻠﺔ ﻭﺍﻷﺩﺏ ‪,‬ﺑﺎﺏ ﺗﺮﺍﺣﻢ ﺍﳌﺆﻣﻨﲔ ﻭﺗﻌﺎﻃﻔﻬﻢ ﻭﺗﻌﺎﺿﺪﻫﻢ ‪ ,‬ﺣﺪﻳﺚ‬
‫ﺭﻗﻢ‪2314‬‬
 ‫‪ISoIT‬‬ ‫‪- 310‬‬

‫ﺫﻟﻚ ﳏﺴﻨﲔ ﻛﺎﻧﻮﺍ ﻗﻠﻴﻼ ﻣﻦ ﺍﻟﻠﻴﻞ ﻣﺎ ﻳﻬﺠﻌﻮﻥ ﻭﺑﺎﻷﺳﺤﺎﺭ ﻫﻢ ﻳﺴﺘﻐﻔﺮﻭﻥ ﻭﰱ ﺃﻣـﻮﺍﳍﻢ ﺣـﻖ‬
‫ﻟﻠﺴﺎﺋﻞ ﻭﺍﶈﺮﻭﻡ (‪.‬‬
‫ﺃﻣﺎ ﻣﻦ ﺃﺣﺎﺩﻳﺚ ﺍﻟﻨﱮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰱ ﻫﺬﺍ ﺍﳌﻌﲎ ﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ ) ﻣﺜـﻞ‬
‫ﺍﳌﺆﻣﻨﲔ ﰱ ﺗﻮﺍﺩﻫﻢ ﻭﺗﺮﺍﲪﻬﻢ ﻭﺗﻌﺎﻃﻔﻬﻢ ﻣﺜﻞ ﺍﳉﺴﺪ ﺍﻟﻮﺍﺣﺪ ﺇﺫﺍ ﺃﺷﺘﻜﻰ ﻣﻨﻪ ﻋﻀﻮ ﺗﺪﺍﻋﻰ ﻟﻪ ﺳﺎﺋﺮ‬
‫‪[9]608‬‬
‫‪.‬‬ ‫ﺍﳉﺴﺪ ﺑﺎﻟﺴﻬﺮ ﻭﺍﳊﻤﻰ (‬
‫ﻭﻫﺬﺍ ﻧﺺ ﰱ ﺗﻜﺎﻓﻞ ﺍ‪‬ﺘﻤﻊ ﻭﻣﺴﺆﻟﻴﺔ ﺃﻓﺮﺍﺩﻩ ﻋﻦ ﺁﻻﻡ ﻓﺮﺩ ﻭﺍﺣﺪ ﻣﻨﻪ ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﳌﻨﺎﻭﻯ ﰱ ﺷﺮﺣﻪ ﳊﺪﻳﺚ ) ﺍﳌﺆﻣﻦ ﻟﻠﻤﺆﻣﻦ ﻛﺎﻟﺒﻨﻴﺎﻥ ﻳﺸﺪ ﺑﻌـﻀﻪ ﺑﻌـﻀﺎ (‪ ,‬ﻻﻥ‬
‫ﺃﻗﻮﺍﻫﻢ ﳍﻢ ﺭﻛﻦ ‪ ,‬ﻭﺿﻌﻴﻔﻬﻢ ﻣﺴﺘﻨﺪ ﻟﺬﻟﻚ ﺍﻟﺮﻛﻦ ﺍﻟﻘﻮﻯ ‪ ,‬ﻓﺈﺫﺍ ﻭﺍﻻﻩ ﻗﻮﻯ ﲟﺎ ﺑﺒﺎﻃﻨﻪ ‪ ,‬ﻭﳌﺎﺻـﺐ‬
‫ﻋﻠﻰ ﻛﻞ ﺃﺣﺪ ﺃﻥ ﳛﺼﻞ ﻟﻨﻔﺴﻪ ﺃﺩﱏ ﻣﺎ ﳛﺘﺎﺝ ﺃﻟﻴﻪ ﺇﻻ ﲟﻌﺎﻭﻧﺔ ﻋﺪﺓ ﻟﻪ ‪ ,‬ﻓﻠﻘﻤﺔ ﻃﻌﺎﻡ ﻟﻮ ﻋﺪﺩﻧﺎ‬
‫ﺗﻌﺐ ﲢﺼﻴﻴﻠﻬﺎ ﻣﻦ ﺯﺭﻉ ﺁﻻ‪‬ﺎ ﻟﺼﻌﺐ ﺣﺼﺮﻩ ‪ ,‬ﻓﻠﺬﻟﻚ ﻗﻴﻞ ‪ :‬ﺍﻹﻧﺴﺎﻥ ﻣﺪﱏ ﺑﺎﻟﻄﺒﻊ ‪ ,‬ﻭﻻﳝﻜﻨﻪ‬
‫ﺍﻟﺘﻔﺮﺩ ﻋﻦ ﺍﳉﻤﺎﻋﺔ ﺑﻌﻴﺸﻪ ﺑﻞ ﻳﻔﺘﻘﺮ ﺑﻌﻀﻬﻢ ﻟﺒﻌﺾ ﰱ ﻣﺼﺎﱀ ﺍﻟﺪﺍﺭﻳﻦ ﻭﻋﻠﻰ ﺫﻟﻚ ﻧﺒﻪ ﺍﳊﺪﻳﺚ (‬
‫‪[10]609‬‬
‫‪.‬‬
‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ ) ﻭﺍﻋﺒﺪﻭﺍ ﺍﷲ ﻭﻻ ﺗﺸﺮﻛﻮﺍ ﺑﻪ ﺷﻴﺌﺎ ﻭﺑﺎﻟﻮﺍﻟﺪﻳﻦ ﺇﺣﺴﺎﻧﺎ ﻭﺑﺬﻯ ﺍﻟﻘـﺮﰉ ﻭﺍﻟﻴﺘـﺎﻣﻰ‬
‫ﻭﺍﳌﺴﺎﻛﲔ ﻭﺍﳉﺎﺭ ﺫﻯ ﺍﻟﻘﺮﰉ ﻭﺍﳉﺎﺭ ﺍﳉﻨﺐ ﻭﺍﺑﻦ ﺍﻟﺴﺒﻴﻞ ﻭﻣﺎﻣﻠﻜﺖ ﺍﳝﺎﻧﻜﻢ ﺇﻥ ﺍﷲ ﻻ ﳛﺐ ﻣﻦ‬
‫ﻛﺎﻥ ﳐﺘﺎﻻ ﻓﺨﻮﺭﺍ ﺍﻟﺬﻳﻦ ﻳﺒﺨﻠﻮﻥ ﻭﻳﺄﻣﺮﻭﻥ ﺍﻟﻨﺎﺱ ﺑﺎﻟﺒﺨﻞ ﻭﻳﻜﺘﻤﻮﻥ ﻣﺎ ﺁﺗﺎﻫﻢ ﺍﷲ ﻣـﻦ ﻓـﻀﻠﻪ‬
‫ﻭﺃﻋﺘﺪﻧﺎ ﻟﻠﻜﺎﻓﺮﻳﻦ ﻋﺬﺍﺑﺎ ﻣﻬﻴﻨﺎ ﻭﺍﻟﺬﻳﻦ ﻳﻨﻔﻘﻮﻥ ﺃﻣﻮﺍﳍﻢ ﺭﺋﺎﺀ ﺍﻟﻨﺎﺱ ﻭﻻ ﻳﺆﻣﻨﻮﻥ ﺑﺎﷲ ﻭﻻ ﺑـﺎﻟﻴﻮﻡ‬
‫ﺍﻷﺧﺮ ( ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺍﻷﻳﺔ ‪38--36‬‬
‫ﻫﺬﻩ ﺍﻷﻳﺔ ﺩﻟﻴﻞ ﻛﻤﺎ ﻗﺎﻝ ﺃﻛﺜﺮ ﺍﳌﻔﺴﺮﺑﻦ ﺩﻟﻴﻞ ﻭﺍﺿﺢ ﻋﻠﻰ ﺍﻟﺘﻜﺎﻓﻞ ﺍﻹﺟﺘﻤﺎﻋﻰ ‪ ,‬ﻭﻳﺸﻤﻞ‬
‫ﻫﺬﺍ ﺍﻟﻮﺍﻟﺪﻳﻦ ﺍﻹﺣﺴﺎﻥ ﺇﻟﻴﻬﻢ ‪ ,‬ﻭﺫﻭﻯ ﺍﻟﻘﺮﰉ ﻭﺍﳉﲑﺍﻥ ﻭﺍﳌﺴﺎﻓﺮﻳﻦ ﻭﺍﳌﺴﺎﻛﲔ ﻭﺍﻷﻳﺘﺎﻡ ﻭﻏـﱪﻫﻢ‬
‫ﻣﻦ ﺍﻟﻨﺎﺱ ‪ ,‬ﻓﻴﺠﺐ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﻌﻄﻒ ﻋﻠﻴﻬﻢ ﻭﻧﻮﺩﻫﻢ ﻭﻧﺼﻠﻬﻢ ‪ ,‬ﻷﻥ ﺫﻟﻚ ﺗﻘﺮﺏ ﺍﱃ ﺍﷲ ﻭﻋﺒـﺎﺩﺓ‬
‫‪[11]610‬‬
‫‪.‬‬ ‫ﻟﻪ‬
‫ﺃﻧﻮﻉ ﺍﻟﺘﻜﺎﻓﻞ ﻭﺻﻮﺭﻩ ‪_:‬‬
‫ﻳﺘﺒﲔ ﳑﺎ ﺫﻛﺮﻧﺎ ﻣﻦ ﺍﻷﻳﺎﺕ ﺍﻟﺒﻴﻨﺎﺕ ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺴﺎﺑﻘﺔ ﺍﻥ ﺍ ﻹﺳﻼﻡ ﺃﻣﺮ ﺑﺎﻟﺘﻜﺎﻓﻞ ﻭﺣـﺚ‬
‫ﻋﻠﻴﻪ ‪ ,‬ﲟﻌﻨﺎﻩ ﺍﻟﺸﺎﻣﻞ ﻭﻗﺪ ﺗﻔﻨﻦ ﺍﻟﻌﻠﻤﺎﺀ ﰱ ﺫﻛﺮ ﻧﻮﻉ ﺍﻟﺘﻜﺎﻓﻞ ﻭﺻﻮﺭﻩ ﻓﻤﻦ ﺫﻟﻚ ﻣﺎ ﺳﺎﻗﺔ ﺍﻟﻌﻼﻣﺔ‬
‫‪[12]611‬‬
‫ﻣﻨﻬﺎ ﺃﻭﻻ ﺍﻟﺘﻜﺎﻓـﻞ‬ ‫ﻣﺼﻄﻔﻰ ﺍﻟﺴﺒﺎﻋﻰ ﺭﲪﻪ ﺍ ﷲ ﺗﻌﺎﱃ ﰱ ﻛﺘﺎﺑﻪ )ﺍﻟﺘﻜﺎﻓﻞ ﺍﻹﺟﺘﻤﺎﻋﻰ (‬
‫ﺍﻷﺩﰉ ‪-:‬‬

‫]‪608[9‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺑﺸﺮﺡ ﺍﻟﺒﺨﺎﺭﻯ ‪,‬ﻛﺘﺎﺏ ﺍﻷﺩﺏ ‪ 452-10‬ﺑﺎﺏ ﺭﲪﺔ ﺍﻟﻨﺎﺱ ﺑﺎﻟﺒﻬﺎﺋﻢ ﺭﻗﻢ ‪, 6008‬ﻭﻣﺴﺴﻠﻢ‬
‫‪ ,‬ﺷﺮﺡ ﺍﻟﻨﻮﻭﻯ ‪, 140-16‬ﻛﺘﺎﺏ ﺍﻟﱪ ﺑﺎﺏ ﺭﻗﻢ ‪16‬‬
‫]‪ 609[10‬ﻓﻴﺾ ﺍﻟﻘﺪﻳﺮ ‪.252-6‬‬
‫]‪610[11‬ﺍ‪‬ﺘﻤﻊ ﺍﻹﺳﻼﻣﻰ ﺩ‪ .‬ﳏﻤﺪ ﳒﻴﺐ ﺃﺑﻮ ﻋﺠﻮﺓﺹ‪ 260‬ﻣﻜﺘﺒﺔ ﻣﺪﺑﻮﱃ ﺍﻟﻘﺎﻫﺮﺓ ‪1999‬‬
‫]‪611[12‬ﺍﻧﻈﺮ ﻟﺘﻜﺎﻓﻞ ﺍﻹﺟﺘﻤﺎﻋﻰ ﺩ‪ .‬ﻣﺼﻄﻔﻰ ﺍﻟﺴﺒﺎﻋﻰ ‪188-1181‬ﺑﺘﺼﺮﻑ‬
‫ﺩ ﺳﻌﺪ ﺍﻟﺪﻳﻦ ﻣﻨﺼﻮﺭ ﳏﻤﺪ ‪311 -‬‬

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

‫]‪612[13‬ﳊﺪﻳﺚ ﺃﺧﺮﺟﻪ ﺍﳊﺎﻛﻢ ﰱ ﺍﳌﺴﺘﺪﺭﻙ ﻭﻳﺆﺩﻩ ﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ )ﻻﻳﺆﻣﻦ ﺃﺣﺪﻛﻢ ﺣﱴ ﳛﺐ ﻷﺧﻴـﻪ‬
‫ﻣﻴﺤﺐ ﻟﻨﻔﺴﻪ(‬
‫]‪613[14‬ﺍﳊﺪﻳﺚ ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﻟﺘﺮﻣﺬﻯ ﻭﺍﳊﺎﻛﻢ‬
‫]‪614[15‬ﺍﳊﺪﻳﺚ ﺃﺧﺮﺟﻪ ﺍ ﻟﺒﺨﺎﺭﻯ ﰱ ﺻﺤﻴﺤﺔ ﺃﻧﻈﺮ ﻓﺘﺢ ﺍﻟﺒﺎﺍﺭﻯ ‪6:22‬‬
‫]‪615[16‬ﺍﳊﺪﻳﻴﺚ ﺃﺧﺮﺟﻬﺎﻟﺒﺤﺎﺭﻯ ﰱ ﺻﺤﻴﺤﺔ ‪ 215-1‬ﻭﻣﺴﻠﻢ ﺝ‪6‬ﺹ‪8‬‬
‫]‪616[17‬ﺃﺣﺮﺟﻪ ﺃﺑﻮﺩﺍﻭﺩ ﰱ ﺳﻨﻨﻪ‬
 ‫‪ISoIT‬‬ ‫‪- 312‬‬

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

‫]‪617[18‬ﺍﳊﺪﻳﺚ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﺝ‪ 22‬ﺹ‪ 158‬ﻭﺍﻟﺒﺨﺎﺭﻯ ﺝ‪ 2‬ﺹ‪73‬‬

‫]‪618[20‬ﺍﻟﺘﻜﺎﻓﻞ ﺍﻹﺟﺘﻤﺎﻋﻰ ﺩ‪.‬ﺍﻟﺴﺒﺎﻋﻰ ﺹ‪184‬‬
‫ﺩ ﺳﻌﺪ ﺍﻟﺪﻳﻦ ﻣﻨﺼﻮﺭ ﳏﻤﺪ ‪313 -‬‬

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

‫‪619‬ﺍﻟﺒﺨﺎﺭﻯ ﰱ ﺻﺤﻴﺤﺔ ﺡ‪-3‬ﺹ‪111‬‬

‫‪620‬ﺍﳊﺪﻳﺚ‬
‫‪621‬ﻣﻨﺞ ﺍﻟﻘﺮﺁﻥ ﰱ ﺗﺮﺑﻴﺔ ﺍ‪‬ﺘﻤﻊ ﺹ‪381‬‬
 ‫‪ISoIT‬‬ ‫‪- 314‬‬

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

‫ﻭﺍﻟﺰﻛﺎﺓ ﻟﻴﺴﺖ ﺇﺣﺴﺎﻧﺎ ﻭﻻﻣﻨﺔ ﻣﻦ ﺃﺣﺪ ﻟﻸﺣﺮ ﻭﺇﳕﺎ ﻫﻰ ﺣﻖ ﺍﷲ ﺗﻌﺎﱃ ‪ ,‬ﺑـﻞ ﻫـﻰ ﺣـﻖ‬
‫ﺇﺟﺘﻤﺎﻋﻰ ﺗﻘﻮﻡ ﺑﻪ ﺍﻟﺪﻭﺍﺓ ﺣﻴﺎﻝ ﻣﻮﺍﻃﻨﻴﻬﺎ ‪ ,‬ﻗﺘﺎﻝ ﺗﻌﺎﱃ ‪ ) - :‬ﻭﰲ ﺃﻣﻮﺍﳍﻢ ﺣﻖ ﻣﻌﻠﻮﻡ ﻟﻠـﺴﺎﺋﻞ‬
‫ﻭﺍﶈﺮﻭﻡ ( ﺳﻮﺭﺓ ﺍﻟﺬﺍﺭﻳﺎﺕ ﺍﻵﻳﺔ ‪19‬‬

‫‪ 622‬ﺍﳌﺎﻭﺭﺩﻯ ‪ ,‬ﺃﺩﺏ ﺍﻟﺪﻳﻦ ﻭﺍﻟﺪﻧﻴﺎ ‪,‬ﲢﻘﻴﻖ ﻣﺼﻄﻔﻰ ﺍﻟﺴﻘﺎ )ﺑﲑﻭﺕ ‪( 1978‬ﺹ‪98‬‬

‫ﺩ ﺳﻌﺪ ﺍﻟﺪﻳﻦ ﻣﻨﺼﻮﺭ ﳏﻤﺪ ‪315 -‬‬

‫ﻭﻣﻦ ﺍﳌﻼﺣﻆ ﺃﻥ ﻧﺼﺎﺏ ﺍﻟﺰﻛﺎﺓ ﻗﻠﻴﻞ ﻭﻫﻮﻓﻘﻂ ‪ % 5-2‬ﻣﻦ ﺍﳌﺎﻝ ﺳﻨﻮﻳﺎ ‪ ,‬ﺇﺛﻨﲔ ﻭﻧﺼﻒ ﰲ ﺍﳌﺎﺋﺔ ‪,‬‬
‫ﻭﻟﻜﻨﻬﺎ ﲡﻤﻊ ﺣﺼﻠﺔ ﻛﺒﲑﺓ ﻣﻦ ﺍﳌﺎﻝ ‪ ,‬ﻭﻫﺬﻩ ﺍﻟﻨﺴﺒﺔ ﻣﻦ ﺍﳌﺎﻝ ﻧﺴﺒﺔ ﻣﻘﺒﻮﻟﺔ ﺗﺮﺿﻰ ‪‬ﺎ ﺍﻟﻨﻔﺲ ‪.‬‬
‫ﻭﺍﻟﺰﻛﺎﺓ ﺗﻌﺪ ﻣﻦ ﺃﻫﻢ ﻋﻮﺍﻣﻞ ﺗﻮﺯﻳﻊ ﺍﻟﺜﺮﻭﺓ ﺑﲔ ﺍﻟﻨﺎﺱ ‪ ,‬ﺑﻞ ﻫﻰ ﻋﺎﻣﻞ ﻟﻨﺸﺮ ﺍﻹﻟﻔﺔ ﺑﲔ ﺃﻓـﺮﺍﺩ‬
‫ﺍ‪‬ﺘﻤﻊ ‪ ,‬ﺣﻴﺚ ﺗﺰﻳﻞ ﺃﺳﺒﺎﺏ ﺍﳊﺴﺪ ﻭﺍﻟﺒﻐﻀﺎﺀ ﺑﲔ ﺍﻷﻏﻨﻴﺎﺀ ﻭﺍﻟﻔﻘﺮﺍﺀ ‪ ,‬ﻭﳝﻜﻦ ﺗﻮﺯﻳﻊ ﻫﺬﻩ ﺍﻟﺸﻌﲑﺓ‬
‫ﺑﲔ ﺩﻭﻝ ﺍﻟﻌﺎﱂ ﺍﳌﺨﺘﻠﻔﺔ ﺇﺫﺍ ﻓﺎﺿﺖ ﺣﺎﺟﺔ ﺍﻟﺪﻭﻟﺔ ﺍﳌﻨﻔﻘﺔ ‪.‬‬
‫ﺍﻟﻮﺳﻴﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻟﺘﺤﻘﻴﻖ ﺍﻟﺘﻜﺎﻓﻞ ﺍﻹﺟﺘﻤﺎﻋﻰ ﺍﻟﻨﻔﻘﺔ ‪ ,‬ﻭﻫﻰ ﻣﺎﻳﻘﺪﻣﻪ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﻃﻌﺎﻡ ﻭﻟﺒﺎﺱ‬
‫ﻭﻛﺴﻮﺓ ﻭﻣﺴﻜﻦ ﻟﻪ ﻭﳌﻦ ﻭﺟﺐ ﻋﻠﻴﻪ ‪ ،‬ﻣﻦ ﺃﻗﺎﺭﺏ ‪ ,‬ﻓﺎﻷﺳﺮﺓ ﺗﺘﻌﺎﻭﻥ ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ ‪ ,‬ﻭﺍﻟﻘـﻮﻯ‬
‫ﻳﻌﲔ ﺍﻟﻀﻌﻴﻒ ‪ ,‬ﻭﺍﻟﻐﲎ ﻳﻌﲔ ﺍﻟﻔﻘﲑ ‪.‬‬
‫ﻭﺍﻟﻨﻔﻘﺔ ﻋﻠﻰ ﺍﻟﻨﻔﺲ ﺃﻭﻻ ‪ ,‬ﺍﻥ ﻛﺎﻥ ﻟﻪ ﻣﺎﻝ ‪ ,‬ﻭﺇﻻ ﺍﻧﻔﻖ ﻋﻠﻴﻪ ﻏﲑﻩ ‪ ,‬ﻭﺍﻟﻨﻔﻘﺔ ﻋﻠﻰ ﺍﻷﻗﺎﺭﺏ ‪,‬‬
‫ﻭﻫﻢ ﺍﻷﺑﻮﻳﻦ ﻭﺃﺻﻮﳍﻤﺎ ﻭﺍﻷﺑﻨﺎﺀ ﻭﻓﺮﻭﻋﻬﻢ ‪ ,‬ﻭﺍﻻﺧﻮﺓ ﻭﺍﻷﺧﻮﺍﺕ ﻭﻓـﺮﻭﻋﻬﻢ ‪ ,‬ﻭﺍﻷﻋﻤـﺎﻡ ﻭ‬
‫ﺍﻟﻌﻤﺎﺕ ﻭﻓﺮﻭﻋﻬﻢ ‪ ,‬ﻭﺍﻷﺧﻮﺍﻝ ﻭﺍﳋﺎﻻﺕ ﻭﻓﺮﻭﻋﻬﻢ ‪ ,‬ﻭﻫﻨﺎ ﺍﻟﻨﻔﻘﺔ ﲝﺴﺐ ﺍﳊﻮﺟﺔ ‪ ,‬ﻓـﺈﻥ ﻛـﺎﻥ‬
‫ﳏﺘﺎﺟﺎ ﺃﻧﻔﻖ ﻋﻠﻴﻪ ﻭﺇﻻ ﻓﻼ ‪ ,‬ﻭﻧﻔﻘﺔ ﺍﻟﺰﻭﺣﺔ ﺗﻜﻮﻥ ﻋﻠﻰ ﺍﻟﺰﻭﺝ ﻟﻘﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ ) :‬ﺍﻻ‬
‫‪623‬‬
‫ﺣﻘﻬﻦ ﻋﻠﻴﻜﻢ ﺃﻥ ﲢﺴﻨﻮﺍ ﺇﻟﻴﻬﻦ ﰱ ﻛﺴﻮ‪‬ﻦ ﻭﻃﻌﺎﻣﻬﻦ (‬
‫ﻭﻛﺬﻟﻚ ﺗﺸﻤﻞ ﺍﻟﻨﻔﻘﺎﺕ ﻧﻔﻘﺔ ﺍﳌﻌﺘﺪﺓ ‪ ,‬ﻛﺎﻥ ﺫﻟﻚ ﻣﻌﺘﺪﺓ ﻣﻦ ﻃﻼﻕ ﺃﻭ ﻣﻦ ﻭﻓﺎﺓ ﻣﺎﺩﺍﻣـﺖ‬
‫ﺣﺎﻣﻞ ‪ ,‬ﻗﺎﻝ ﺗﻌﺎﱃ ﰱ ﺳﻮﺭﺓ ﺍﻟﻄﻼﻕ ﺍﻻﻳﺔ ‪ ) 6‬ﻭﺇﻥ ﻛﻦ ﺃﻭﻻﺕ ﲪﻞ ﻓﺄﻧﻔﻘﻮﺍ ﻋﻠﻴﻬﻦ ﺣﱴ ﻳﻀﻌﻦ‬
‫ﲪﻠﻬﻦ (‪ ,‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ ﰱ ﺳﻮﺭﺓ ﺍﻟﻄﻼﻕ ﺍﻵﻳﺔ ‪ ) 7‬ﻟﻴﻨﻔﻖ ﺫﻭ ﺳﻌﺔ ﻣﻦ ﺳﻌﺘﻪ ﻭﻣﻦ ﻗﺪﺭ ﻋﻠﻴـﻪ‬
‫ﺭﺯﻗﻪ ﻓﻠﻴﻨﻔﻖ ﳑﺎ ﺁﺗﺎﻩ ﺍﷲ ﻻ ﻳﻜﻠﻒ ﺍﷲ ﻧﻔﺴﺎ ﺇﻻ ﻭﺳﻌﻬﺎ ( ‪ ,‬ﻭﻗﺪ ﺟﺎﺀ ﰱ ﺗﻔﺴﲑ ﺍﻵﻳﺔ ﺃﻥ ﺍﻟﻨﻔﻘﺔ‬
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‫ﲣﺘﻠﻒ ﺑﺄﺧﺘﻼﻑ ﺍﻟﺰﻭﺝ ﰱ ﺃﺣﻮﺍﻟﻪ ﻣﻦ ﻳﺴﺎﺭ ﻭﺇﻋﺴﺎﺭ ‪ ,‬ﻭﺇﻥ ﻧﻔﻘﺔ ﺍﳌﻌﺴﺮ ﺃﻗﻞ ﻣﻦ ﺍﳌﻮﺳﺮ‬
‫ﻭﺍﻟﻨﻔﻘﺔ ﻋﻠﻰ ﺍﻟﺮﻗﻴﻖ ﲡﺐ ﻋﻠﻰ ﺍﳌﺎﻟﻚ ‪ ,‬ﻭﺍﻟﻨﻔﻘﺔ ﻋﻠﻰ ﺍﳊﻴﻮﺍﻥ ‪ ,‬ﻭﻫﺬﻩ ﺍﻟﻨﻔﻘﺎﺕ ﺗﺸﻤﻞ ﲜﺎﻧـﺐ‬
‫ﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﻜﺴﺎﺀ ﻭﺍﳌﺄﻭﻯ ‪ ,‬ﺍﻹﺧﺪﺍﻡ ﻟﻠﻌﺎﺟﺰ ﻛﺎﳌﺮﻳﺾ ‪ ,‬ﻭﺍﻟﺘﻌﻠﻴﻢ ﳌﻦ ﻛﺎﻥ ﲝﺎﺟﺔ ‪ ,‬ﻭﻣﻦ ﻣـﻦ‬
‫ﺍﻟﺒﺸﺮ ﻣﻦ ﻻ ﳛﺘﺎﺝ ﺍﱃ ﺍﻟﺘﻌﻠﻴﻢ ﻭﺍﻟﺘﻌﻠﻢ ‪ ,‬ﻭﺍﻟﺘﺰﻭﻳﺞ ﳌﻦ ﻛﺎﻥ ﲝﺎﺟﺔ ﺇﻟﻴﻪ ‪ ,‬ﻭﺍﳊﺎﺟﺎﺕ ﺍﻹﺟﺘﻤﺎﻋﻴـﺔ‬
‫ﺍﻟﱴ ﺗﻌﺎﺭﻑ ﻋﻠﻴﻬﺎ ﺃﻓﺮﺍﺩ ﺍ‪‬ﺘﻤﻊ ‪.‬‬
‫ﺍﻟﻮﺳﻴﻠﺔ ﺍﻟﺜﺎﻟﺜﺔ ﺍﻟﻜﻔﺎﺭﺍﺕ ﻭﺍﻟﺼﺪﻗﺎﺕ ‪ -:‬ﻭﺍﻟﻜﻔﺎﺭﺓ ﻋﺒﺎﺭﺓ ﻋﻦ ﻋﻘﻮﺑﺔ ﻣﺎﻟﻴﺔ ‪ ,‬ﻳﺪﻓﻌﻬﺎ ﻣﻦ‬
‫ﻗﺼﺮ ﰱ ﻋﺒﺎﺩﺓ ‪ ,‬ﻣﻦ ﺃﺟﻞ ﺗﻘﺼﲑﻩ ﺫﻟﻚ ﻷﺟﻞ ﺩﻓﻊ ﺍﻹﰒ ﻭﺗﺪﺍﺭﻙ ﻣﺎ ﻓﺎﺗﻪ ﻣﻦ ﺧﻄﺄ ‪ .‬ﻭﻣـﻦ‬
‫ﺍﻟﻜﻔﺎﺭﺍﺕ ﻛﻔﺎﺭﺓ ﺍﻟﻴﻤﲔ ﻭﻫﻮ ﺍﳊﻠﻒ ﺑﺎﷲ ﺃﻭ ﺑﺄﲰﺎﺋﻪ ﺃﻭ ﺑﺼﻔﺔ ﻣﻦ ﺻﻔﺎﺗﻪ ‪ ,‬ﻓﻤﻦ ﺣﻠﻒ ﺍﻷﻳﻔﻌﻞ‬
‫ﺷﻴﺌﺎ ﻭﻓﻌﻠﻪ ﻓﻌﻠﻴﻪ ﺃﻥ ﻳﻜﻔﺮ ﻗﺎﻝ ﺗﻌﺎﱃ ﰱ ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ﺍﻵﻳﺔ ‪ ) 89‬ﻻﻳﺆﺍﺧﺬﻛﻢ ﺍﷲ ﺑﺎﻟﻠﻐﻮ ﰱ‬
‫ﺃﳝﺎﻧﻜﻢ ﻭﻟﻜﻦ ﻳﺆﺍﺧﺬﻛﻢ ﲟﺎ ﻋﻘﺪﰎ ﺍﻷﳝﺎﻥ ﻓﻜﻔﺎﺭﺗﻪ ﺇﻃﻌﺎﻡ ﻋﺸﺮﺓ ﻣﺴﺎﻛﲔ ﻣﻦ ﺃﻭﺳﻂ ﻣﺎﺗﻄﻌﻤﻮﻥ‬

‫‪623‬ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻯ ﰱ ﺳﻨﻨﻪ ‪ , 461/3‬ﻛﺘﺎﺏ ﺍﻟﺮﺿﺎﻉ ‪ ,‬ﺑﺎﺏ ‪ , 11‬ﻣﺎﺣﺎﺀ ﰱ ﺣﻖ ﺍﳌﺮﺁﺓ ﻋﻠﻰ ﺯﻭﺟﻬﺎ ‪ ,‬ﻭﺇﺑـﻦ‬
‫ﻣﺎﺣﺔ ﰱ ﺳﻨﻨﻪ ‪ , 594/2‬ﻛﺘﺎﺏ ﺍﻟﻨﻜﺎﺡ ﺑﺎﺏ ‪ , 2‬ﺣﻖ ﺍﳌﺮﺃﺓ ﻋﻠﻰ ﺍﻟﺰﻭﺝ ‪.‬‬
‫‪624‬ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﻜﻴﺎﳍﺮﺍﺳﻰ ‪ , 423/4‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ﺑﲑﻭﺕ " ﺛﺎﻧﻴﺔ ‪1985‬‬
 ‫‪ISoIT‬‬ ‫‪- 316‬‬

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

‫ﻭﺃﻧﻈﺮ ﺻﻔﻮﺓ ﺍﻟﺘﻔﺒﺎﺳﲑ ﻟﻠﺼﺎﺑﻮﱏ ‪ 316-3‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺑـﲑﻭﺕ‬ ‫‪625‬ﺍﳊﺪﻳﺚ ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻯ ﰱ ﺻﺤﻴﺤﻪ‬
‫‪1996‬‬
‫ﺩ ﺳﻌﺪ ﺍﻟﺪﻳﻦ ﻣﻨﺼﻮﺭ ﳏﻤﺪ ‪317 -‬‬

‫ﻭﺍﻗﻌﺖ ﺇﻣﺮﺃﺗﻰ ﰱ ﺭﻣﻀﺎﻥ ‪ ,‬ﻗﺎﻝ ‪) :‬ﻫﻞ ﲡﺪ ﻣﺎﺗﻌﺘﻖ ﺭﻗﺒﺔ ؟ ( ‪ ,‬ﻗﺎﻝ ﻻ ﻗﺎﻝ ‪) :‬ﻓﻬﻞ ﺗـﺴﺘﻄﻴﻊ ﺃﻥ‬
‫ﺗﺼﻮﻡ ﺷﻬﺮﻳﻦ ﻣﺘﺘﺎﺑﻌﲔ ؟ ( ﻗﺎﻝ ﻵ ﻗﺎﻝ ‪) :‬ﻓﻬﻞ ﲡﺪ ﻣﺎ ﺗﻄﻌﻢ ﺳﺘﲔ ﻣﺴﻜﻴﻨﺎ ؟( ﻗـﺎﻝ ‪ ,‬ﻻ ﻗـﺎﻝ )‬
‫ﺇﺟﻠﺲ ( ﻓﺠﻠﺲ ﻓﺄﺗﻰ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﻌﺮﻕ ﲤﺮ ‪ ,‬ﻓﻘﺎﻝ ‪ ) :‬ﺧﺬ ﻫﺬﺍ ﻓﺘﺼﺪﻕ ﺑـﻪ ( ‪,‬‬
‫ﻗﺎﻝ ﻋﻠﻰ ﺃﻓﻘﺮ ﻣﻨﺎ ؟ ﻓﻀﺤﻚ ﺍﻟﻨﱮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺣﱴ ﺑﺪﺕ ﻧﻮﺍﺟﺬﻩ ‪ ,‬ﻗﺎﻝ ‪ ) :‬ﺃﻃﻌﻤﻪ ﻋﻠﻰ‬
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‫ﻋﻴﺎﻟﻚ (‬
‫ﻫﺬﻩ ﻫﻰ ﺍﻟﻜﻔﺎﺭﺍﺕ ﺃﻣﺎ ﺭﺩ ﺷﺨﺺ ﺳﻠﺒﺖ ﺣﺮﻳﺘﻪ ﻣﻦ ﺃﻓﺮﺍﺩ ﺍ‪‬ﺘﻤﻊ ﺃﻭ ﺃﻃﻌـﺎﻡ ﻭﻛـﺴﻮﺓ‬
‫ﳌﺴﺎﻛﲔ ‪ ,‬ﺃﺫﻥ ﻫﺬﺍ ﻳﻌﻮﺩ ﻋﻠﻰ ﺍ‪‬ﺘﻤﻊ ﺑﺎﳋﲑ ﻭﺍﻟﻨﻔﻊ ﻭﺑﺬﻟﻚ ﻳﺘﺤﻘﻖ ﻣﺒﺪﺃ ﺍﻟﺘﻜﺎﻓﻞ ﺑﲔ ﺃﻓﺮﺍﺩ ﺍ‪‬ﺘﻤﻊ‬
‫ﻓﻬﻰ ﻣﺎﻳﻌﻄﻰ ﻟﻠﻔﻘﺮﺍﺀ ﻭﺍﶈﺘﺎﺟﲔ ﻣﻦ ﻣﺎﻝ ‪ ,‬ﻭﻫﻰ ﺇﻣﺎ ﻭﺍﺟﺒـﺔ ﻛﺎﻟﺰﻛـﺎﺓ ﺃﻭ‬ ‫‪ .‬ﺃﻣﺎ ﺍﻟﺼﺪﻗﺎﺕ‬
‫ﻣﻨﺪﻭﺑﺔ ﻭﻫﻰ ﺍﻟﱴ ﻳﺼﺮﻓﻬﺎ ﺍﳌﺴﻠﻢ ﰱ ﻭﺟﻮﻩ ﺍﻟﱪ ﺍﳌﺨﺘﻠﻔﺔ ‪ ,‬ﻭﻗﺪ ﻭﺭﺩ ﰱ ﺣﺪﻳﺚ ﺍﳌﺼﻄﻔﻰ ﺻـﻠﻰ‬
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‫ﺍﷲ ﻭﺳﻠﻢ ) ﻻ ﳚﺘﻤﻊ ﺷﺢ ﻭﺇﳝﺎﻥ ﰱ ﻗﻠﺐ ﺭﺟﻞ ﻣﺴﻠﻢ (‬
‫ﻣﻦ ﺃﺟﻞ ﺫﻟﻚ ﻛﺜﺮﺕ ﺍﻟﺼﺪﻗﺎﺕ ﺑﲔ ﺍﻟﺼﺤﺎﺑﺔ ‪ ,‬ﳑﺎ ﺃﺩﻯ ﺍﱃ ﺣﺎﻝ ﻣﻦ ﺍﻟﺘﻜﺎﻓﻞ ﻭﺍﻟﺘﻀﺎﻣﻦ ﰱ‬
‫ﺍ‪‬ﺘﻤﻊ ﺍﻹﺳﻼﻣﻰ ﻻ ﻳﻮﺟﺪ ﻟﻪ ﻣﺜﻴﻞ ﰱ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﻷﺧﺮﻯ ‪ ,‬ﻭﻛﺎﻧﺖ ﺗﻮﺟﻬﺎﺕ ﺍﻟﻘﺮﺍﻥ ﻭﺍﻟﺴﻨﺔ ﰱ‬
‫ﺍﳊﺚ ﻋﻠﻰ ﺍﻟﺼﺪﻗﺔ ‪ ,‬ﻭﺻﻠﺔ ﺍﻷﺭﺣﺎﻡ ﻭﺇﻛﺮﺍﻡ ﺍﻟﻀﻴﻒ ﻭﺑﺮ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻭﺍﻹﺣﺴﺎﻥ ﺍﱃ ﺍﻷﻗـﺎﺭﺏ ‪,‬‬
‫ﻭﺭﻋﺎﻳﺔ ﺍﳉﲑﺍﻥ ‪,‬ﻭﺗﻔﻘﺪ ﺃﺣﻮﺍﳍﻢ ﻣﻦ ﺃﻋﻈﻢ ﻋﻮﺍﻣﻞ ﺍﻟﺘﻤﺎﺳﻚ ﻭﺍﻟﺘﻌﺎﺿﺪ ﻭﺍﻟﺘﻜﺎﻓﻞ ﻭﺍﻟﺘﻜﺎﺗﻒ ﺑﲔ‬
‫ﺃﻓﺮﺍﺩ ﺍ‪‬ﺘﻤﻊ ‪ .‬ﻗﺎﻝ ﺗﻌﺎﱃ ﰱ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ‪ ) 271 :‬ﺇﻥ ﺗﺒﺪﻭ ﺍﻟﺼﺪﻗﺎﺕ ﻓﻨﻌﻤﺎ ﻫﻰ ﻭﺇ ﻥ ﲣﻔﻮﻫﺎ‬
‫ﻭﺗﺆﺗﻮﻫﺎ ﺍﻟﻔﻘﺮﺍﺀ ﻓﻬﻮ ﺧﲑ ﻟﻜﻢ ﻭﻳﻜﻔﺮﻋﻨﻜﻢ ﻣﻦ ﺳﻴﺌﺎﺗﻜﻢ (‬
‫ﻭﻣﻦ ﺍﻟﺼﺪﻗﺎﺕ ﺻﺪﻗﺔ ﺍﻟﻔﻄﺮ ﻭﰱ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ ) ﻓﺮﺽ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻣﻦ ﺭﻣﻀﺎﻥ ﺻﺎﻋﺎ ﻣﻦ ﲤﺮ ﺃﻭ ﺻﺎﻋﺎ ﻣﻦ ﺷﻌﲑ ﻋﻠﻰ ﺍﻟﻌﺒﺪ ﻭﺍﳊﺮ ﻭﺍﻟﺬﻛﺮ ﻭﺍﻷﻧﺜﻰ ﻭﺍﻟﺼﻐﲑ‬
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‫ﻭﺍﻟﻜﺒﲑ ﻣﻦ ﺍﳌﺴﻠﻤﲔ (‬
‫ﻭﻫﻰ ﻭﺍﺟﺒﺔ ‪ ,‬ﻋﻠﻰ ﺍﻟﺮﺟﻞ ﻭﻣﻦ ﺗﻠﺰﻣﻪ ﻧﻔﻘﺘﻪ ‪ ,‬ﻭﺍﺟﺎﺯ ﺍﻟﻌﻠﻤﺎﺀ ﺃﺧﺮﺍﺟﻬﺎ ﻧﻘﺪﺍ‬
‫‪ ,‬ﺧﺎﺻﺔ ﰱ ﺍﻟﺒﻼﺩ ﺍﻟﱴ ﻻ ﺗﻨﺠﺢ ﻓﻴﻬﺎ ﺍﳌﺰﺭﻭﻋﺎﺕ ‪.‬‬
‫ﺍﻟﻮﺳﻴﻠﺔ ﺍﳋﺎﻣﺴﺔ ﺍﻟﻮﻓﺎﺀ ﺑﺎﻟﻨﺬﻭﺭ‪ ،‬ﻭﺍﻟﻮﻓﺎﺀ ﺑﺎﻟﻨﺬﺭ ﻣﻦ ﺷﻴﻢ ﺍﳌﺆﻣﻨﲔ ﺍﳌﺨﻠـﺼﲔ ‪ ,‬ﻭﺍﻟﻨـﺬﺭ‬
‫ﻳﻜﻮﻥ ﺑﺎﻟﻄﺎﻋﺔ ﻻ ﺑﺎﳌﻌﺼﻴﺔ ﻗﺎﻝ ﺗﻌﺎﱃ ﰱ ﺳﻮﺭﺓ ﺍﻹﻧﺴﺎﻥ ﺍﻵﻳﺔ ‪ ) 8-7‬ﻳﻮﻓﻮﻥ ﺑﺎﻟﻨﺬﺭ ﻭﳜـﺎﻓﻮﻥ‬
‫ﻳﻮﻣﺎ ﻛﺎﻥ ﺷﺮﻩ ﻣﺴﺘﻄﲑﺍ ﻭﻳﻄﻌﻤﻮﻥ ﺍﻟﻄﻌﺎﻡ ﻋﻠﻰ ﺣﺒﻪ ﻣﺴﻤﻴﻨﺎ ﻭﻳﺘﻴﻤﺎ ﻭﺃﺳﲑﺍ (‬
‫ﻭﺇﺫﺍ ﱂ ﻳﻮﻑ ﺍﳌﺴﻠﻢ ﺑﻨﺬﺭﻩ ﻷﻯ ﺳﺒﺐ ﻣﻦ ﺍﻷﺳﺒﺎﺏ ﻟﺰﻣﺘﻪ ﺍﻟﻜﻔﺎﺭﺓ ﻭﻫﻰ ﻛﻔـﺎﺭﺓ ﺍﻟـﻴﻤﲔ‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ ﰱ ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ﺍﻵﻳﺔ ‪ ) 89‬ﻻ ﻳﺆﺍﺧﺬﻛﻢ ﺍﷲ ﺑﺎﻟﻠﻐﻮ ﰱ ﺃﳝﺎﻧﻜﻢ ﻭﻟﻜﻦ ﻳﺆﺍﺧﺬﻛﻢ ﲟـﺎ‬
‫ﻋﻘﺪﰎ ﺍﻷﳝﺎﻥ ﻓﻜﻔﺎﺭﺗﻪ ﺇﻃﻌﺎﻡ ﻋﺸﺮﺓ ﻣﺴﺎﻛﲔ ﻣﻦ ﺃﻭﺳﻂ ﻣﺎ ﺗﻄﻌﻤﻮﻥ ﺃﻫﻠﻴﻜﻢ ﺃﻭ ﻛـﺴﻮ‪‬ﻢ ﺃﻭ‬

‫‪626‬ﺍﳊﺪﻳﺚ ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻯ ﺃﻧﻈﺮ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻯ ‪ , 604/11‬ﻛﺘﺎﺏ \ﺍﻛﻔﺎﺭﺍﺕ ﺍﻷﳝﺎﻥ ‪ ,‬ﺑﺎﺏ ﻣﻦ ﺃﻋﺎﻥ ﺍﳌﻌﺴﺮ‬
‫ﰱ ﺍﻟﻜﻔﺎﺭﺓ‬
‫‪627‬ﺃﺧﺮﺟﻪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﰱ ﺍﳌﺴﻨﺪ ‪265/2‬‬
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‫ﲢﺮﻳﺮ ﺭﻗﺒﺔ ﻓﻤﻦ ﱂ ﳚﺪ ﻓﺼﻴﺎﻡ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﺫﻟﻚ ﻛﻔﺎﺭﺓ ﺃﳝﺎﻧﻜﻢ ﺇﺫﺍ ﺣﻠﻔﺘﻢ ﻭﺍﺣﻔﻈﻮﺍ ﺃﳝﺎﻧﻜﻢ ﻛﺬﻟﻚ‬
‫ﻳﺒﲔ ﺍﷲ ﻟﻜﻢ ﺁﻳﺎﺗﻪ ﻟﻌﻠﻜﻢ ﺗﺸﻜﺮﻭﻥ (‬
‫ﻭﻣﻦ ﻭﺳﺎﺋﻞ ﺍﻟﺘﻜﺎﻓﻞ ﺍﻟﻮﺻﺎﻳﺎ ﺣﻴﺚ ﺷﺮﻉ ﺍﻹﺳﻼﻡ ﺍﻟﻮﺻﻴﺔ ﰱ ﺛﻠﺚ ﻣﺎ ﳝﻠﻜﻪ ﺍﳌﺴﻠﻢ ﻗـﺎﻝ‬
‫ﺗﻌﺎﱃ ﰱ ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺍﻵﻳﺔ ‪ )11‬ﻣﻦ ﺑﻌﺪ ﻭﺻﻴﺔ ﻳﻮﺻﻲ ‪‬ﺎ ﺃﻭ ﺩﻳﻦ (‬
‫ﻭﻗﺪ ﺟﺎﺀ ﰱ ﺍﻟﺼﺤﻴﺢ ‪ )0:‬ﻣﺎﺭﻭﺍﻩ ﺳﻌﺪ ﺇﺑﻦ ﺃﰉ ﻭﻗﺎﺹ ﺭﺿﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ﻗﺎﻝ ) ﻋـﺎﺩﱏ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰱ ﺣﺠﺔ ﺍﻟﻮﺩﺍﻉ ﻣﻦ ﻭﺟﻊ ﺃﺷﻔﻴﺖ ﻣﻨﻪ ﻋﻠﻰ ﺍﳌﻮﺕ ﻓﻘﻠـﺖ ﻳـﺎ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﺑﻠﻐﻨﺔ ﻣﺎ ﺗﺮﻯ ﻣﻦ ﺍﻟﻮﺟﻊ ﻭﺃﻧﺎ ﺫﻭ ﻣﺎﻝ ﻭ ﻻ ﻳﺮﺛﲎ ﺇﻻ ﺍﺑﻨﺔ ﱃ ﻭﺍﺣﺪﺓ ﺃﻓﺄﺗﺼﺪﻕ ﺑﺜﻠﺜـﻰ‬
‫ﻣﺎﱃ ؟ ﻗﺎﻝ) ﻻ ( ﻗﺎﺕ ﺃﻓﺄﺗﺼﺪﻕ ﺑﺸﻄﺮﻩ ﻗﺎﻝ ) ﻻ ﺍﻟﺜﻠﺚ ﻭﺍﻟﺜﻠﺚ ﻛﺜﲑ ﺇﻧﻚ ﺇﻥ ﺗﺬﺭ ﻭﺭﺛﺘﻚ ﺃﻏﻨﻴـﺎﺀ‬
‫ﺧﲑﻣﻦ ﺃﻥ ﺗﺬﺭﻫﻢ ﻋﺎﻟﺔ ﻳﺘﻜﻔﻔﻮﻥ ﺍﻟﻨﺎﺱ ﻭﻟﺴﺖ ﺗﻨﻔﻖ ﻧﻔﻘﺔ ﺗﺒﺘﻔﻰ ‪‬ﺎ ﻭﺟﻪ ﺍﷲ ﺇ ﻻ ﺃﺟﺮﺕ ‪‬ـﺎ‬
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‫ﺣﱴ ﺍﻟﻠﻘﻤﺔ ﲡﻌﻠﻬﺎ ﰱ ﰲ ﺇﻣﺮﺃﺗﻚ (‬
‫ﻓﺎﻟﻮﺻﻴﺔ ﺗﻌﺪ ﻣﻦ ﺍﳌﺼﺎﺩﺭ ﺍﻟﱴ ﲤﻮﻝ ﺍﻟﺘﻜﺎﻓﻞ ﻭﺗﺪﻋﻤﻪ ‪ ,‬ﻭﻫﻰ ﻣﻦ ﻣﻮﺍﺭﺩ ﺍﻟﺘﻄﻮﻉ ‪ .‬ﻭﺍﻟﻮﺻـﻴﺔ‬
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‫ﻛﻤﺎ ﻋﺮﻓﻬﺎ ﺍﳉﺮﺟﺎﱏ ‪ ) :‬ﲤﻠﻴﻚ ﻣﻀﺎﻑ ﺍﱃ ﻣﺎ ﺑﻌﺪ ﺍﳌﻮﺕ ( ﻭﺍﻟﻮﺻﻴﺔ ﺗﺪﺑﲑ ﺣﻜﻴﻢ ﻳﻌﺪ ﻣـﻦ‬
‫ﺃﻫﻢ ﻭﺟﻮﻩ ﲢﻘﻴﻖ ﺍﻟﺘﻮﺍﺯﻥ ﺍﻻﺟﺘﻤﺎﻋﻰ ﺑﲔ ﺃﻓﺮﺍﺩ ﺍ‪‬ﺘﻤﻊ ‪.‬ﺟﺎﺀ ﻋﻨﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪):‬ﻣﺎ ﺣـﻖ‬
‫‪631‬‬
‫ﺇﻣﺮﻯﺀ ﻣﺴﻠﻢ ﻟﻪ ﺷﻲﺀ ﻳﻮﺻﻲ ﻓﻴﻪ ﻳﺒﲔ ﻟﻴﻠﺘﲔ ﺇﻻ ﻭﻭﺻﻴﺘﻪ ﻣﻜﺘﻮﺑﺔ ﻋﻨﺪﻩ(‬
‫ﻭﻣﻦ ﺍﻟﻮﺳﺎﺋﻞ ﻟﺘﺤﻘﻴﻖ ﺍﻟﺘﻜﺎﻓﻞ ﺍﳍﺒﺎﺕ ﻭﺍﳍﺪﺍﻳﺎ ﻭﻗﺪ ﺣﺾ ﺍﻹﺳﻼﻡ ﻋﻠﻴﻬﻤﺎ ﻷ‪‬ﻤﺎ ﻳﻐﺮﺳﺎ ﺍﳊﺐ‬
‫‪632‬‬
‫ﰱ ﻧﻔﻮﺱ ﺍﻟﻨﺎﺱ ﺑﻞ ﻭﺗﺰﻳﺪ ﺍﻟﺘﺄﻟﻒ ﻭﺍﻹﺧﺎﺀ ‪ ,‬ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ ) :‬ﺎﺩﻭﺍ ﲢﺎﺑﻮﺍ (‬
‫‪633‬‬
‫ﺃﻣﺎ ﺍﳍﺒﺔ ﻓﻬﻰ ﻣﻄﻠﻖ ﺍﻟﺘﱪﻉ ﻭﻫﻰ ‪ :‬ﲤﻠﻴﻚ ﺍﻟﻌﲔ‬ ‫ﻭﺍﳍﺪﻳﺔ ‪ :‬ﻫﻰ ﻣﺎ ﻳﺆﺧﺬ ﺑﻼ ﺷﺮﻁ ﺍﻹﻋﺎﺩﺓ‬
‫ﺑﻼ ﻋﻮﺽ ﻭﻗﺪ ﺭﻭﻯ ﰱ ﺍﳊﺪﻳﺚ ‪ ) :‬ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻘﺒﻞ ﺍﳍﺪﻳﺔ ﻭﻳﺜﻴﺐ‬
‫‪634‬‬
‫ﻋﻠﻴﻬﺎ (‬
‫) ﺍﻟﻌﺎﺋﺪ ﰲ ﻫﺒﺘﺔ ﻛﺎﻟﻜﻠﺐ ﻳﻘﻲ ﰒ ﻳﻌﻮﺩ‬ ‫ﻭﲜﺎﻧﺐ ﺫﻟﻚ ﺣﺮﻣﺖ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻟﺮﺟﻮﻉ ﰱ ﺍﳍﺒﺔ‬
‫‪635‬‬
‫ﰱ ﻗﻴﺌﻪ ‪ (.‬ﻭﻫﺬﻩ ﺍﳍﺒﺎﺕ ﺗﻘﺒﻞ ﻣﻦ ﻛﺎﻓﺔ ﻓﺌﺎﺕ ﺍﻟﻨﺎﺱ ﻭﺗﺼﺮﻑ ﰱ ﺍﳌﺸﺎﺭﻳﻊ ﺍﳋﲑﻳﺔ ﻛﺎﳌﺪﺍﺭﺱ‬
‫ﻭﺍﳌﺴﺘﺸﻔﻴﺎﺕ ﻭﺍﳉﺎﻣﻌﺎﺕ ﻭﺍﳌﻌﺎﻫﺪ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺩﻭﺭ ﺍﳊﻀﺎﻧﺔ ﻭﻣﻼﺟﻰﺀ ﺍﻻﻳﺘﺎﻡ ﻭﺍﻟﺸﻴﻮﺥ ﻭﺍﻟﻌﺠـﺰﺓ ‪,‬‬
‫ﻭﲡﻴﺶ ﺍﳉﻴﻮﺵ ﻭﺻﺪ ﺍﻟﻌﺪﻭﺍﻥ ‪ ,‬ﻭﻗﺪ ﻓﻌﻞ ﺫﻟﻚ ﺍﻟﺼﺤﺎﺑﺔ ﻋﻠﻴﻬﻢ ﺍﻟﺮﺿﻮﺍﻥ ‪.‬‬

‫‪629‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰱ ﺻﺤﻴﺤﻪ ﺍﳉﺰﺀ ‪ 5‬ﺹ ‪70‬‬

‫‪630‬ﺍﻟﺘﻌﺮﻳﻔﺎﺕ ﻟﻠﺠﺮﺣﺎﱏ ﺹ‪326‬‬
‫‪631‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﺓ ‪, 419 /5‬ﻛﺘﺎﺏ ﺍﻟﺪﻳﺎﺕ ‪ ,‬ﺑﺎﺏ ﺍﻟﻮﺻﻴﺔ ﻭﻗﻮﻝ ﺍﻟﻨﱮ ﺳﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ) ﻭﺻﻴﺔ ﺍﻟﺮﺟﻞ ﻣﻜﺘﻮﺑﻪ‬
‫ﻋﻨﺪﻩ ( ﺣﺪﻳﺚ ﺭﻗﻢ ‪2738‬‬
‫‪ 632‬ﺍﳊﺪﻳﺚ ﺃﺧﺮﺟﻪ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﰱ ﺍﳌﻮﻃﺎ ‪ ,‬ﻛﺘﺎﺏ ﺣﺴﻦ ﺍﳋﻠﻖ ﺑﺎﺏ ﻣﺎﺟﺎﺀ ﰱ ﺍﳌﻬﺎﺟﺮ ‪908 /2‬‬
‫‪ 633‬ﺍﳉﺮﺟﺎﱏ ﺻﻔﺤﺔ ‪319‬‬
‫‪634‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻯ ﻛﺘﺎﺏ ﺍﳍﺒﺔ ‪ , 298/5‬ﺑﺎﺏ ‪ 11‬ﺍﳌﻜﺎﻓﺄﺓ ﰱ ﺍﳍﺒﺔ‬
‫‪635‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻯ ‪ 287/5‬ﻛﺘﺎﺏ ﺍﳍﺒﺔ ‪ ,‬ﺑﺎﺏ ﻻﳛﻞ ﻷﺣﺪ ﺃﻥ ﻳﺮﺟﻊ ﰱ ﻫﺒﺘﻪ ﺃﻭ ﺻﺪﻗﺘﻪ ﻭﻣﺴﻠﻢ ﰱ ﺻﺤﻴﺤﻪ ﺑﺸﺮﺡ‬
‫ﺍﻟﻨﻮﻭﻯ ‪ , 63-62 /11‬ﻛﺘﺎﺏ ﺍﳍﺒﺎﺕ ‪ ,‬ﺑﺎﺏ ﻛﺮﺍﻫﻴﺔ ﺷﺮﺍﺀ ﺍﻹﻧﺴﺎﻥ ﻣﺎ ﺗﺼﺪﻕ ﺑﻪ ﳑﻦ ﺗﺼﺪﻕ ﻋﻠﻴﻪ ‪.‬‬
‫ﺩ ﺳﻌﺪ ﺍﻟﺪﻳﻦ ﻣﻨﺼﻮﺭ ﳏﻤﺪ ‪319 -‬‬

‫ﻭﻣﻦ ﺍﻟﻮﺳﺎﺋﻞ ﺍﻟﻌﺎﺭﻳﺔ ‪ :‬ﻭﻫﻰ ﺍﻟﺘﻤﻠﻚ ﻟﻠﻤﻨﻔﻌﺔ ﺑﻼ ﻋﻮﺽ ﻭﻫﻰ ﻭﺳﻴﻠﺔ ﻟﻺ ﻧﺘﻔﺎﻉ ﺑﲔ ﺃﻓﺮﺍﺩ‬
‫ﺍ‪‬ﺘﻤﻊ ‪ ,‬ﻭﻫﻰ ﻣﻦ ﺃﻋﻤﺎﻝ ﺍﻟﱪ ﻭﺍﳋﲑ ‪ ,‬ﻻﻧﻪ ﻻ ﻏﲎ ﻟﻠﻨﺎﺱ ﺑﻌﻀﻬﻢ ﻋﻦ ﺑﻌﺾ ﻗـﺎﻝ ﺗﻌـﺎﱃ )‬
‫ﻭﺗﻌﺎﻭﻧﻮﺍ ﻋﻠﻰ ﺍﻟﱪ ﻭﺍﻟﺘﻔﻮﻯ ﻭﻻ ﺗﻌﺎﻭﻧﻮﺍ ﻋﻠﻰ ﺍﻹﰒ ﻭﺍﻟﻌﺪﻭﺍﻥ ( ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ﺍﻵﻳﺔ ‪3‬‬
‫ﻭﻗﺪ ﺫﻛﺮ ﺇﺑﻦ ﻛﺜﲑ ﰱ ﺗﻔﺴﲑﻩ ﻷﻳﺎﺕ ﺍﳌﺎﻋﻮﻥ ‪ ) 4-3‬ﻓﻮﻳﻞ ﻟﻠﻤﺼﻠﲔ ﺍﻟـﺬﻳﻦ ﻫـﻢ ﻋـﻦ‬
‫ﺻﻼ‪‬ﻢ ﺳﺎﻫﻮﻥ ﻭﺍﻟﺬﻳﻦ ﻫﻢ ﻳﺮﺍﺀﻭﻥ ﻭﳝﻨﻌﻮﻥ ﺍﳌﺎﻋﻮﻥ ( ﺃﻥ ﻣﺎﻧﻊ ﺍﳌﺎﻋﻮﻥ ﻫﻮ ﺍﻟـﺬﻯ ﻻ ﳛـﺴﻦ‬
‫‪636‬‬
‫ﻋﺒﺎﺩﺓ ﺭﺑﻪ ﻭﻻ ﳛﺴﻦ ﺍﱃ ﺧﻠﻘﻪ ‪ ,‬ﺣﱴ ﻭﻟﻮ ﺑﺈﻋﺎﺭﺓ ﻣﺎﻳﻨﻔﻊ ﺍﻟﻨﺎﺱ‬
‫ﻭﻣﻦ ﻭﺳﺎﺋﻞ ﺍﻟﺘﻜﺎﻓﻞ ﺍﻷﺿﺎﺣﻰ ‪ :‬ﻭﻫﻰ ﻣﺎﺗﺬﺑﺢ ﺃﻭ ﺗﻨﺤﺮ ﻳﻮﻡ ﺍﻷﺿﺤﻰ ﻗﺎﻝ ﺗﻌﺎﱃ ﰱ ﺳـﻮﺭﺓ‬
‫ﺍﻟﻜﻮﺛﺮ ﺍﻷﻳﺔ ‪ ) : 2‬ﻓﺼﻞ ﻟﺮﺑﻚ ﻭﺃﳓﺮ ( ‪ ,‬ﺣﻴﺚ ﻳﺴﻌﺪ ﺍﻟﻔﻘﺮﺍﺀ ﻭﺍﳌﻌﻮﺫﻳﻦ ﰱ ﺫﻟﻚ ﺍﻟﻴـﻮﻡ ﻣـﻊ‬
‫ﺃﺧﻮﺍ‪‬ﻢ ﺍﻷﻏﻨﻴﺎﺀ ‪ ,‬ﻭﻳﺘﻔﺎﺳﻢ ﺍﻟﻨﺎﺱ ﺍﻟﻠﺤﻢ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ ﻭﺗﻌﻢ ﺍﻟﻔﺮﺣﺔ ﻭﺍﻟﺴﻼﻡ ﻭﺍﻟﻮﺋـﺎﻡ ‪ ,‬ﺣﻴـﺚ‬
‫ﻳﺘﺬﻛﺮ ﺍﻟﻨﺎﺱ ﻳﻮﻡ ﺍﻟﻔﺪﺍﺀ ﺍﻷﻛﱪ ﻭﺍﳊﺠﻴﺞ ﻋﻠﻰ ﻣﲎ ﻳﺆﺩﻭﻥ ﻣﻨﺎﺳﻜﻬﻢ ﷲ ﺗﻌﺎﱃ ‪.‬‬
‫‪637‬‬
‫ﻭﰱ ﺍﳊﺪﻳﺚ ‪ ) :‬ﻳﺎﺃ‪‬ﺎ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﻛﻞ ﺃﻫﻞ ﺑﻴﺖ ﰲ ﻛﻞ ﻋﺎﻡ ﺃﺿﺤﻴﺔ (‬
‫ﻭﻣﻦ ﺫﻟﻚ ﺍﻟﻮﻗﻒ ‪ ,‬ﻭﻫﻮ ﳑﺎﻳﻠﺤﻖ ﺍﻹﻧﺴﺎﻥ ﺑﻌﺪ ﻣﻮﺗﻪ ﻭﻗﺪ ﻟﱮ ﺍﻟﺮﻋﻴﻞ ﺍﻷﻭﻝ ﻣﻦ ﺍﳌـﺴﻠﻤﲔ‬
‫ﻧﺪﺍﺀ ﺍﳊﻖ ﻋﺰ ﻭﺟﻞ )ﻟﻦ ﺗﻨﺎﻟﻮﺍ ﺍﻟﱪ ﺣﱴ ﺗﻨﻔﻘﻮﺍ ﳑﺎ ﲢﺒﻮﻥ ( ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ﺍﻵﻳﺔ ‪ 92‬ﻓﺪﻓﻌﻮﺍ‬
‫ﺍﻷﻣﻮﺍﻝ ﰱ ﺳﺒﻴﻞ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﺭﻭﻯ ﺍﻟﺒﺨﺎﺭﻯ ﺑﺈﺳﻨﺎﺩﻩ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻰ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻝ ‪ ) :‬ﺃﺻﺎﺏ ﻋﻤﺮ ﺃﺭﺿـﺎ‬
‫ﻓﺄﺗﻰ ﺍﻟﻨﱮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻘﺎﻝ ﺃﺻﱭ ﺃﺭﺿﺎ ﱂ ﺃﺣﺐ ﻣﺎﻻ ﻗﻂ ﺃﻧﻔﺲ ﻣﻨﻪ ﻓﻜﻴﻒ ﺗﺄﻣﺮﱏ ﺑـﻪ‬
‫ﻗﺎﻝ ‪ ) :‬ﺇﻥ ﺷﺌﺖ ﺣﺒﺴﺖ ﺃﺻﻠﻬﺎ ﻭﺗﺼﺪﻗﺖ ‪‬ﺎ ﻓﺘﺼﺪﻕ ﻋﻤﺮ ﺃﻧﻪ ﻻﻳﺒﺎﻉ ﻭﻻ ﻳﻮﻫـﺐ ﻭﻻ‬
‫ﻳﻮﺭﺙ ﰱ ﺍﻟﻔﻘﺮﺍﺀ ﻭﺫﻭﻱ ﺍﻟﻘﺮﰉ ﻭﺍﻟﺮﻗﺎﺏ ﻭﰱ ﺳﺒﻴﻞ ﺍﷲ ﻭﺍﻟﻀﻴﻒ ﻭﺍﺑﻦ ﺍﻟﺴﺒﻴﻞ ﻻﺟﻨﺎﺡ ﻏﻠﻰ ﻣﻦ‬
‫‪638‬‬
‫ﻭﻟﻴﻬﺎ ﺃﻥ ﻳﺄﻛﻞ ﺑﺎﳌﻌﺮﻭﻑ ﺃﻭ ﻳﻄﻌﻢ ﺻﺪﻳﻘﺎ ﻏﲑ ﻣﺘﻤﻮﻝ ﻓﻴﻪ (‬

‫ﺃﻭ ﺟﻪ ﺍﻹﺳﺘﻔﺎﺩﺓ ﻣﻦ ﺍﻟﺘﻜﺎﻓﻞ ﰲ ﺍﳉﺎﻣﻌﺎﺕ‬

‫ﺇﻥ ﺍﳉﺎﻣﻌﺔ ﻣﺆﺳﺴﺔ ﺗﻌﻠﻴﻤﺔ ﺗﺮﺑﻮﻳﺔ‪ ،‬ﺃﻧﺸﺌﺖ ﳋﺪﻣﺔ ﺍ‪‬ﺘﻤﻊ‪ ،‬ﻭﻫﻲ ﲢﻮﻯ ﳐﺘﻠﻒ ﺷﺮﺍﺋﺢ ﺍ‪‬ﺘﻤـﻊ‪،‬‬
‫ﻭﰲ ﺃﻓﺮﺍﺩ ﺍ‪‬ﺘﻤﻊ ﺍﻟﻐﲎ ﺍﳌﺆﺳﺮ ﺍﳊﺎﻝ‪ ،‬ﻭﻓﻴﻬﻢ ﺍﻟﻔﻘﲑ ﺍﳌﺪﻗﻊ ﺍﻟﻔﻘﺮ‪ ،‬ﻭﻓﻴﻬﻢ ﻣﺘﻮﺳﻂ ﺍﳊﺎﻝ ﻭﻗﺪﳝﺎ ﻛﺎﻧﺖ‬
‫ﺗﻠﻚ ﺍﳌﺆﺳﺴﺎﺕ ﻗﻠﻴﻠﺔ ﺍﻟﻌﺪﺩ‪ ،‬ﳏﺪﻭﺩﺓ ﺍﻹﻣﻜﺎﻧﺎﺕ ﺃﻣﺎ ﺍﻵﻥ ﻓﻔﻲ ﺍﻟﺴﻮﺩﺍﻥ ﻣﺜﻼ ﺑﻌﺪ ﺍﻟﺜﻮﺭﺓ ﺍﻟﺘﻌﻠﻴﻤـﺔ‬
‫ﺍﻟﻌﺎﺭﻣﺔ ﺍﻟﱵ ﺇﺟﺘﺎﺣﺖ ﺍﳌﺪﻥ ﻭﺍﳊﻀﺮ‪ ،‬ﻛﺜﺮﺕ ﺍﳌﺆﺳﺴﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﻌﺎﻟﻴﺔ‪ ،‬ﰲ ﳐﺘﻠﻒ ﺍﻟﻌﺎﱂ ﻭﺃﻗﺎﻟﻴﻤﻪ‪،‬‬
‫ﻓﺒﲔ ﻣﺆﺑﺪ ﻟﺬﻟﻚ ﻭﳐﺎﻟﻒ‪ ،‬ﺇﺧﺘﻠﻔﺖ ﻭﺟﻬﺎﺕ ﺍﻟﻨﻈﺮ ﺑﲔ ﻣﻨﻈﺮﻯ ﺍﻟﺴﻴﺎﺳﺔ ﻫﺬﺍ ﻣﻦ ﻧﺎﺣﻴﺔ ﺍﳌﺆﺳﺴﺎﺕ‬
‫ﺍﻟﺘﻌﻠﻴﻤﺔ ﺍﳉﺎﻣﻌﻴﺔ ﺍﳌﺪﻋﻮﻣﺔ ﻣﻦ ﺍﳉﻬﺎﺕ ﺍﳊﻜﻮﻣﻴﺔ‪ ،‬ﻭﻗﺪ ﻛﺜﺮﺕ ﺃﻳﻀﺎ ﺍﳌﺆﺳـﺴﺎﺕ ﺍﻟﺘﻌﻠﻤﻴـﺔ ﺍﻟﻌﻠﻴـﺎ‬

‫‪ 636‬ﺃﻧﻈﺮ ﺗﻔﺴﲑ ﺇﺑﻦ ﻛﺜﲑ ‪555 /4‬‬

‫‪637‬ﺍﳊﺪﻳﺚ ﺃﺧﺮﺟﻪ ﺃﲪﺪ ﰱ ﻣﺴﻨﺪﻩ ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﰱ ﺳﻨﻨﻪ‬
‫‪638‬ﺍﳊﺪﻳﺚ ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻯ ﻑ‬
‫ﻯ ﺻﺤﻴﺨﻪ ‪.196/3‬‬
 ‫‪ISoIT‬‬ ‫‪- 320‬‬

‫ﺍﳋﺎﺻﺔ‪ ،‬ﺍﳌﺪﻋﻮﻣﺔ ﻣﻦ ﺍﻟﻘﻄﺎﻉ ﺍﳋﺎﺹ‪ .‬ﻓﻬﻲ ﺑﻼ ﺷﻜﻞ ﲢﻮﻯ ﻛﻤﺎ ﻫﺎﺋﻼ ﻣﻦ ﺍﻟﻄﻠﺒﺔ ﻣﻦ ﺍﳉﻨـﺴﲔ‪،‬‬
‫ﻭﻫﺬﺍ ﺍﻟﻜﻢ ﻫﻮ ﻣﻦ ﺷﺮﺍﺋﺢ ﺍ‪‬ﺘﻤﻊ ﺍﻟﺬﻱ ﻧﺘﻨﺎﻭﻟﻪ ﺑﺎﻟﺪﺭﺍﺳﺔ ﻭﺍﻟﺒﺤﺚ‪.‬‬
‫ﻭﺍﻟﻄﺎﻟﺐ ﺍﳉﺎﻣﻌﻲ ﰲ ﺃﻱ ﻣﻜﺎﻥ ﻭﺟﺪ ﻓﻬﻮ ﻣﻦ ﺑﲎ ﺍﻟﺒﺸﺮ ﻳﻨﺒﻔﻲ ﺃﻥ ﻳﺘﻤﺘﻊ ﺑﻜﺮﺍﻣﺔ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﻟﺬﺍ‬
‫ﻗﺪ ﳒﺪ ﰲ ﺍ‪‬ﺘﻤﻊ ﻣﻦ ﻳﻔﻘﺪ ﺃﺻﻮﻝ ﺍﳊﻘﻮﻕ‪ ،‬ﻗﻀﻴﺔ ﺣﻔﻆ ﺍﻟﻨﻔﺲ‪ ،‬ﻓﻴﺠﺐ ﺃﻥ ﻳﻬﻴﺄ ﻟﻠﻄﺎﻟﺐ ﺍﻟـﺴﻜﻦ‬
‫ﺍﻟﺬﻱ ﺑﺘﻮﻓﲑ ﻩ ﻳﺴﺘﻄﻴﻊ ﺍﻟﺪﺍﺭﺱ ﺗﻠﻘﻲ ﻋﻠﻮﻣﻪ ﺑﺴﻬﻮﻟﺔ ﻭﻳﺴﺮ‪ ،‬ﻭﲝﻔﻆ ﺍﻟﺪﻳﻦ ﺍﻟﺬﻱ ﻫﻮ ﺃﺳﺎﺱ ﺍﳊﻴـﺎﺓ‬
‫ﻳﻌﻴﺶ ﺃﺑﻨﺎﺅﻧﺎ ﺷﺮﻓﺎﺀ ﻣﻮﻓﺮﻯ ﺍﻟﻜﺮﺍﻣﺔ‪ ،‬ﻭﲝﻔﻆ ﺍﻟﻨﺴﻞ ﳓﻔﻈﻬﻢ ﻣﻦ ﺍﻟﺬﻝ ﻭﺍﳌﻬﺎﻧﺔ‪ ،‬ﺇﺫﻣﻦ ﻧﺘﺎﺋﺞ ﺫﻟﻚ‬
‫ﺃﻱ ﺍﻹﳘﺎﻝ ‪ ،‬ﺍﻹﳓﺮﺍﻓﺎﺕ ﺍﻟﻨﻔﺴﻴﺔ ﻭﻗﺼﺮ ﺍﻟﻌﻤﺮ‪ ،‬ﻭﺗﻌﻴﺶ ﺑﻨﺎﺗﻨﺎ ﻃﺎﻫﺮﺍﺕ ﺗﻘﻴﺎﺕ ﻋﻔﻴﻔﺎﺕ ﳏﻔﻮﻃﺎﺕ‬
‫ﻣﻦ ﺍﻟﺬﺋﺎﺏ ﺍﻟﺒﺸﺮﻳﺔ ﺍﻟﱵ ﺗﻌﻤﻞ ﻋﻠﻰ ﺇﻧﺘﻬﺎﻙ ﺍﻟﻌﺮﻭﺽ ﺍﳊﺮﻣﺎﺕ‪ .‬ﻭﺣﻔﻆ ﺍﳌﺎﻝ ﻭﺫﻟﻚ ﲝﻤﺎﻳﺔ ﺃﺑﻨﺎﺋﻨﺎ ﻣﻦ‬
‫ﺍﻟﺴﺮﻗﺎﺕ ﻭﺍﻹﺧﺘﻼﺳﺎﺕ ﻭﻫﻢ ﺫﺧﺮﻧﺎ ﰲ ﺍﳌﺴﺘﻘﺒﻞ ﺍﻟﻘﺮﻳﺐ‪ ،‬ﻭﲝﻔﻆ ﺍﻟﻌﻘﻞ‪ ،‬ﲢﻔﻆ ﻋﻘﻮﻝ ﺃﺑﻨﺎﺋﻨﺎ ﻣـﻦ‬
‫ﺍﳉﻨﻮﻥ ﻭﺃﻧﻮﺍﻋﻪ ﻭﻣﻦ ﺇﺳﺘﻌﻤﺎﻝ ﺍﳌﺨﺪﺭﺍﺕ ﻭﺍﳌﺴﻜﺮﺍﺕ ﺍﻟﱵ ﺗﻌﻴﺸﻬﺎ ﺑﻌﺾ ﺍﻟﻔﺌﺎﺕ‪ .‬ﻭﻫﺬﻩ ﻣـﺴﺆﻭﻟﻴﺔ‬
‫ﺇﺩﺍﺭﺓ ﺍﳉﺎﻣﻌﺎﺕ ﻭﺍﻟﻜﻠﻴﺎﺕ ﰲ ﺃﺻﻔﺎﻉ ﺍﻟﻘﺎﺭﺓ ﺍﻟﺴﻤﺮﺍﺀ‪.‬‬
‫ﻭﲝﻔﻆ ﻫﺬﻩ ﺍﻟﺸﺮﳛﺔ " ﺍﻟﻄﻠﺒﺔ" ﻣﻦ ﳎﺘﻤﻌﻨﺎ ﻧﻜﻮﻥ ﻗﺪ ﺑﻨﻴﻨﺎ ﻗﺎﻋﺪﺓ ﺻﻠﺒﺔ ﰲ ﺍﻟﺒﻨﺎﺀ ﺍﻹﺟﺘﻤـﺎﻋﻲ‪،‬‬
‫ﻭﺃﻗﻤﻨﺎ ﳎﺘﻤﻌﺎ ﻋﻠﻰ ﺃﺳﺲ ﺳﻠﻴﻤﺔ‪.‬‬
‫ﻭﻻ ﺷﻚ ﺃﻥ ﻫﺬﺍ ﺍﳉﻴﻞ ﻣﻦ ﺃﺑﻨﺎﺋﻨﺎ ﺫﻭ ﺍﺑﺪﺍﻋﺎﺕ ﻭﳑﻴﺰﺍﺕ‪ ،‬ﻓﺈﺫﺍ ﻃﺒﻘﻨﺎ ﻣﻴﺪﺍﻥ ﺍﻟﺘﻌﺎﻣـﻞ ﺑﺄﻧﻮﺍﻋـﻪ‬
‫ﺍﳌﺨﺘﻠﻔﺔ ﻳﻌﻴﺸﻮﻥ ﻣﺘﻼﻗﲔ ﻣﺘﻜﺎ ﺗﻔﻴﺪ‪ ،‬ﻭﻧﺒﺬﺭ ﺭﻭﺡ ﺍﻷﻟﻔﺔ ﻭﺍﶈﺒﺔ ﺑﻴﻨﻬﻢ‪ .‬ﻭﺣﺴﻦ ﺍﳌﻌﺎﻣﻠﺔ ﻣﺒﺪﺍ ﺃﺳﺎﺱ‪،‬‬
‫ﻭﻟﻮ ﺗﻌﻠﻤﻪ ﻃﻼﺑﻨﺎ ﻟﻌﺎﺷﻮﺍ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ ﺳﻌﺪﺍﺀ‪ ،‬ﺟﺎﺩﻳﻦ ﰲ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﻭﲢﺼﻴﻠﻪ‪.‬‬
‫ﻭﻟﻮ ﺗﺪﺭﺏ ﺃﺑﻨﺎﺅﻧﺎ ﻋﻠﻰ ﺗﻘﻮﻯ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻟﺮﻋﻮﺍ ﺟﺎﻧﺐ ﺍﻟﻌﺒـﺎﺩ ﻭﺭﺏ ﺍﻟﻌﺒـﺎﺩ‪ .‬ﻭﻟﻔـﺎﺯﻭﺍ ﰲ‬
‫ﺍﻟﺪﺍﺭﻳﻦ‪.‬‬
‫ﺍﻟﺘﻜﺎﻓﻞ ﺍﻟﻌﻠﻤﻲ ﻳﻘﺘﻀﻲ ﺍﻟﺘﻌﺎﻭﻥ ﺑﲔ ﺍﳌﺆﺳﺴﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ ﺍﳌﺨﺘﻠﻔﺔ‪ ،‬ﲟﺪ ﻳـﺪ ﺍﻟﻌـﻮﻥ ﻟﻶﺧـﺮﻳﻦ‬
‫ﻭﺍﻹﺳﺘﻔﺎﺩﺓ ﻣﻦ ﺧﱪﺍ‪‬ﻢ‪.‬‬
‫ﻭﰲ ﺍﻟﺘﻜﺎﻓﻞ ﺍﻟﻌﻠﻤﻲ ﺑﻴﻨﺎ ﺃﻥ ﺩﻭﺭ ﺍﻟﻌﻠﻢ ﺧﺎﺻﺔ ﺍﳉﺎﻣﻌﺎﺕ ﻭﺍﳌﻌﺎﻫﺪ ﻻ ﺑﺪ ﻣﻦ ﺍﻟﺘﻌﺎﻭﻥ ﺍﻟﻌﻠﻤﻲ ﻓﻴﻤﺎ‬
‫ﺑﻴﻨﻬﺎ‪ ،‬ﻷﻥ ﺍﻟﻌﻠﻢ ﻟﻴﺲ ﺣﻜﺮﺍ ﻋﻠﻰ ﺃﺣﺪ‪ ،‬ﻭﺍﳌﻌﺮﻓﺔ ﻟﻠﺠﻤﻴﻊ‪ .‬ﻭﻗﺪ ﺣﺬﺭ ﺍﻹﺳﻼﻡ ﻣﻦ ﻛﺘﻤﺎﻥ ﺍﻟﻌﻠﻢ ﳌـﻦ‬
‫ﻫﻮ ﻟﻪ ﺃﻫﻞ‪ .‬ﻭﻳﺪﺧﻞ ﰲ ﺫﻟﻚ ﻛﻞ ﺍﳋﱪﺍﺕ ﺍﻟﻌﻠﻤﻴﺔ ﻣﻦ ﺗﺒﺎﺩﻝ ﺍﻟﻜﺘﺐ ﻭﺍﻟﺮﺳﺎﺋﻞ ﻭﺍ‪‬ﻼﺕ ﺍﻟﺪﻭﺭﻳـﺔ‪،‬‬
‫ﻭﺍﻷﺳﺎﺗﺬﺓ ﻭﺍﻟﻄﻼﺏ ﺣﱴ ﳜﻄﻮﺍ ﺑﺎﻟﺪﻭﺭﺍﺕ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﳋﱪﺍﺕ ﰲ ﻃﻠﺐ ﺍﳊﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ‪،‬‬
‫ﳑﺎ ﻳﻌﺎﺏ ﻋﻠﻲ ﺍﶈﺪﺙ ﻋﺪﻡ ﺧﺮﻭﺟﻪ ﻟﻠﺮﺣﻠﺔ ﰲ ﻃﻠﺐ ﺍﻟﻌﻠﻢ‪ .‬ﻭﻣﻦ ﺍﻟﺘﻜﺎﻓﻞ ﺍﻷﺧﻼﻗﻲ ﻳـﺴﺘﻄﻴﻊ‬
‫ﺍﻟﻄﻠﺒﺔ ﺃﻥ ﻳﻌﻴﺸﻮﺍ ﻣﺒﺎﺩﺉ ﺍﻷﺧﻼﻕ ﺍﻟﻔﺎﺿﻠﺔ ﺣﻴﺚ ﻳﺼﺎﻥ ﺍ‪‬ﺘﻤﻊ ﻣﻦ ﺍﻷﺩﻧﺎﺱ ﺍﻷﺭﺟـﺎﺱ ﻭﲢﻔـﻆ‬
‫ﺃﻋﺮﺍﺽ ﺍﻟﻨﺎﺱ‪ .‬ﻭﺣﺪﻳﺚ " ﻣﺜﻞ ﺍﻟﻘﺎﺋﻢ ﻋﻠﻰ ﺣﺪﻭﺩ ﺍﷲ ﻭﺍﻟﻮﺍﻗﻊ ﻓﻴﻬﺎ ﻛﻤﺜﻞ ﻗﻮﻡ ﺍﺳـﺘﻬﻤﻮﺍ ﻋﻠـﻰ‬
‫ﺳﻔﻴﻨﺔ" ﺍﻟﺬﻱ ﺳﺒﻖ ﺫﻛﺮﻩ ﻣﺜﺎﻝ ﺣﻲ ﻭﻟﻮ ﻃﺒﻘﻨﺎ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻻﻡ ﻭﻗﻊ ﻃﻼﺑﻨﺎ ﰲ ﺛﻮﺭﺍ‪‬ﻢ ﻭﺇﺿﺮﺍﺑﺎ‪‬ﻢ‬
‫ﺍﻟﻌﺎﺭﻣﺔ ﺿﺪ ﻧﻈﻢ ﺍﳊﻜﻢ‪ .‬ﰲ ﺍﻟﺘﺨﺮﻳﺐ ﻟﻠﻤﻤﺘﻠﻜﺎﺕ ﺍﻟﻌﺎﻣﺔ ﻣﻦ ﻣﺒﺎﱐ ﻭﺁﺛﺎﺛﺎﺕ ﻭﻗﺎﻋـﺎﺕ ﻭﻣﻌﺎﻣـﻞ‪،‬‬
‫ﻭﻫﻲ ﻣﺎ ﺑﻨﻴﺖ ﻭﺷﻴﺪﺕ ﺇﻻ ﳍﻢ‪ ،‬ﻭﻫﻲ ﻣﺎﻝ ﻳﻨﺒﻐﻰ ﻋﻠﻰ ﻛﻞ ﻭﻃﲏ ﻏﻴﻮﺭ ﺍﶈﺎﻓﻈﺔ ﻋﻠﻴﻪ ﻭﺻﻴﺎﻧﺘﻪ ﻣـﻦ‬
‫ﻋﺒﺚ ﺍﻟﻌﺎﺑﺜﲔ‪ ،‬ﻭﺿﺤﻚ ﺍﻟﻼﻋﺒﲔ‪ ،‬ﻭﺧﺮﺍﺏ ﺍﳌﺨﺮﺑﲔ‪.‬‬
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‫ﻭﻣﻦ ﺃﻭﺟﻪ ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻦ ﺍﻟﺘﻜﺎﻓﻞ ﺍﻻﻗﺘﺼﺎﺩﻱ ﺍﳊﻔﺎﻅ ﻋﻠﻰ ﺛﺮﻭﺍﺕ ﺍﻷﻣﺔ‪ ،‬ﻭﺫﻟﻚ ﺑﺘﻌﻠﻴﻢ ﻭﻧـﺸﺮ‬
‫ﻣﻌﻠﻮﻣﺎﺕ ﻋﻦ ‪‬ﻲ ﺍﻹﺳﻼﻡ ﻋﻦ ﺍﻹﺣﺘﻜﺎﺭ ﻷﻧﻪ ﻳﺪﻝ ﻋﻠﻰ ﺣﺐ ﺍﻟﻨﻔﺲ ﻭﺗﻘﺪﻳﺴﻬﺎ‪ ،‬ﻣﻊ ﻋﺪﻡ ﻣﺮﺍﻋـﺎﺓ‬
‫ﻣﺸﺎﻋﺮ ﺍﻷﺧﺮﻳﻦ‪ ،‬ﻭﰲ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﻐﺶ ﻛﻞ ﻣﻨﺎﺣﻲ ﺍﳊﻴﺎﺓ ﺣﱴ ﰲ ﺍﻹﻣﺘﺤﺎﻧﺎﺕ ﻭﺍﻟﺒﻴﻮﻉ ﻭﺍﳌﻌﺎﻣﻼﺕ‪.‬‬
‫ﻷﻥ ‪‬ﻲ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻦ ﺍﻟﻐﺶ ﻭﺍﺿﺢ ﻭﺑﲔ ﻣﻦ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﺳﺒﻖ ﺫﻛﺮﻩ " ﻟﻴﺲ ﻣﻨﺎ‬
‫ﻣﻦ ﻏﺸﻨﺎ" ﻭﺗﺰﻭﻳﺮ ﺍﻟﺸﻬﺎﺩﺍﺕ ﺍﳉﺎﻣﻌﻴﺔ ﻏﺶ ﻟﻠﻤﺠﺘﻤﻊ‪ ،‬ﻭﺇﺳﺎﺀﺓ ﲰﻌﺔ ﻟﻠﻤﺆﺳﺴﺎﺕ ﺍﻟﱵ ﺗﻘﻮﻡ ﺑﺬﻟﻚ‪.‬‬
‫ﻭﻣﻦ ﺃﻭﺟﻪ ﺍﻻ ﺳﺘﻔﺎﺩﺓ ﻣﻦ ﺍﻟﺘﻜﺎﻓﻞ ﺍﻟﻌﺒﺎﺩﻱ‪ ،‬ﺗﻌﻮﻳﺪ ﻭﺗﻌﻠﻴﻢ ﺍﻟﻄﻠﺒﺔ ﻋﻠﻰ ﺃﺩﺍﺀ ﺗﻠﻚ ﺍﻟﺸﻌﺎﺋﺮ ﺍﻟﺪﻳﻨﻴﺔ‬
‫ﺍﻟﻌﻈﻴﻤﺔ‪ ،‬ﺍﻟﱵ ﺑﺎﶈﺎﻓﻈﺔ ﻋﻠﻴﻬﺎ ﻳﻨﺎﻝ ﺍﻷﻧﺴﺎﻥ ﺃﺟﺮﺍ ﻋﻈﻴﻤﺎ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﺑﻞ ﻫﻲ ﻓﻴﻬﺎ ﻗﻴﻤﺔ ﺇﺟﺘﻤﺎﻋﻴﺔ‪،‬‬
‫ﻭﺣﻀﺎﺭﻳﺔ ﺣﻴﺚ ﻳﺘﻌﺎﻭﻥ ﺍﻟﻨﺎﺱ ﰲ ﺃﺩﺍﺀ ﺍﻟﺼﻠﻮﺍﺕ ﺍﳋﻤﺲ ﰲ ﲨﺎﻋﺔ‪ ،‬ﻭﻳﺘﻌﺎﻧﻮﺍ ﰲ ﺗﻜﻔـﲔ ﻣﻮﺗـﺎﻫﻢ‬
‫ﻭﺍﻟﺼﻼﺓ ﻋﻠﻴﻬﻢ ﻭﺍﻻﺧﲑ ﻣﻦ ﺍﻟﻔﺮﻭﺽ ﺍﻟﻜﻔﺎﺋﻴﺔ‪ ،‬ﻭﺍﻟﱵ ﻟﻮ ﻗﺎﻡ ‪‬ﺎ ﺍﻟﺒﻌﺾ ﺳﻘﻄﺖ ﻋﻦ ﺍﻟﺒﺎﻗﲔ‪.‬‬
‫ﺃﻣﺎ ﻣﻦ ﺻﻮﺭ ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻦ ﺍﻟﺘﻜﺎﻓﻞ ﺍﳌﻌﻴﺸﻲ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﻌﺮﻑ ﰲ ﺍﻟﻐﺮﺏ ﺑﺎﻟﺘﻜﺎﻓﻞ ﺍﻹﺟﺘﻤـﺎﻋﻲ‪،‬‬
‫ﻭﻫﻮ ﻣﺎ ﻳﺮﺗﺒﻂ ﲝﻴﺎﺓ ﺍﻟﻨﺎﺱ ﻣﺄﻛﻠﻬﻢ ﻭﻣﺸﺮ‪‬ﻢ ﻭﻣﻠﺒﺴﻬﻢ ﻭﻣﺴﻜﻨﻬﻢ‪ .‬ﻓﻬﻮ ﻗﻴﻤﺔ ﻣﻦ ﺍﻟﻘﻴﻢ ﺍﻟﱵ ﺩﻋـﻰ‬
‫ﺇﻟﻴﻬﺎ ﺍﻹﺳﻼﻡ‪ ،‬ﺧﺎﺻﺔ ﻣﻦ ﺃﻓﺮﺍﺩ ﺍﻷﺳﺮﺓ ﺍﻟﻮﺍﺣﺪﺓ‪ ،‬ﺍﻷﻗﺎﺭﺏ ﻭﺍﻷﺑﺎﻋﺪ‪ ،‬ﺣﻴﺚ ﺗﻌﻮﺩ ﺍﻟﻨﺎﺱ ﻋﻠـﻰ ﺑـﺮ‬
‫ﺍﻟﻮﺍﻟﺪﻳﻦ ﻭﺍﻹﺣﺴﺎﻥ ﺇﻟﻴﻬﻤﺎ ﻭﺗﻌﻮﺩﻫﻢ ﻋﻠﻰ ﺻﻠﺔ ﺍﻷﺭﺣﺎﻡ ﺑﺎﻟﱪ ﻭﺍﻟﺼﻠﺔ‪ ،‬ﻭﺍﻷﻭﱃ ﰒ ﺍﻷﻭﱃ ﻓﻴﻨﺸﺄ ﻧﺎﺷﺊ‬
‫ﺍﻟﻔﺘﻴﺎﻥ ﺑﺎﺭﺍ ﺑﻮﺍﻟﺪﻳﻪ ﳏﺴﻨﺎ ﺇﻟﻴﻬﻤﺎ ﻭﺍﺻﻼ ﻟﺮﲪﻪ‪ ،‬ﻣﺘﻌﺮﻓﺎ ﻣﻊ ﳎﺘﻤﻌﻪ ﺍﻟﺼﻐﲑ ﻭﺍﻟﻜﺒﲑ‪،‬‬
‫ﺃﻣﺎ ﰲ ﻣﺒﺤﺚ ﻣﻮﺍﺭﺩ ﻭﻧﻔﻘﺎﺕ ﺍﻟﺘﻜﺎﻓﻞ‪ ،‬ﻓﺬﻛﺮﻧﺎ ﺃﺑﺮﺯ ﻋﺪﺩ ﻣﻦ ﺍﻟﻮﺳﺎﺋﻞ ﺍﻟﻌﻤﻠﻴـﺔ ﺍﻟـﱵ ﳝﻜـﻦ‬
‫ﺍﻹﺳﺘﻔﺎﺩﺓ ﻣﻨﻬﺎ ﻟﻠﺘﻜﺎﻓﻞ ﺃﳘﻬﺎ ﻭﺃﺑﺮﺯﻫﺎ ﺷﻌﲑﺓ ﺍﻹﺳﻼﻡ ﺍﳋﺎﻟﺪﺓ ﺍﻟﺰﻛﺎﺓ‪ .‬ﻭﺑﻴﻨﺎ ﻛﻴﻒ ﺃ‪‬ـﺎ ﺣـﻖ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﻭﺗﻄﺒﻴﻘﺎ‪‬ﺎ ﻳﺆﺩﻱ ﺇﱃ ﻧﺸﺮ ﺍﶈﺒﺔ ﻭﺍﻟﻮﺋﺎﻡ ﺑﲔ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺗﺰﻳﻞ ﺍﻟﻀﻐﺎﺋﻦ ﻭ ﺍﻟـﺸﺤﻨﺎﺀ ﻭﺍﻟﺒﻐـﻀﺎﺀ‪،‬‬
‫ﻓﺘﻘﺮﺏ ﺍﻟﻘﻠﻮﺏ ﺇﱃ ﺍﳌﻠﻚ ﺍﶈﺒﻮﺏ‪ ،‬ﻭﲡﻠﻲ ﺍﻟﺼﺪﻭﺭ ﻣﻦ ﺍﻟﻐﻞ ﻭﺍﳊﺴﺪ‪ .‬ﻭﺗﺰﻳﻞ ﺍﻟﻔﻮﺍﺭﻕ ﺑـﲔ ﺃﻓـﺮﺍﺩ‬
‫ﺍ‪‬ﺘﻤﻊ ﺍﻟﻮﺍﺣﺪ‪ ،‬ﺑﻞ ﻓﻴﻬﺎ ﺭﻭﺡ ﺍﳌﻮﺍﺳﺎﺓ ﺍﳊﻘﻴﻘﺔ‪ ،‬ﻭﻣﻌﻮﻧﺔ ﺫﻭﻱ ﺍﳊﺎﺟﺎﺕ‪ ،‬ﻭﻟﻮﻻﻫﺎ ﻷﺷﺘﺪﺕ ﺍﳌﺂﺳـﻲ‬
‫ﺑﲔ ﺃﻓﺮﺍﺩ ﺍ‪‬ﺘﻤﻊ‪ ،‬ﻭﻻ ﻧﻘﻄﻌﺖ ﻭﺷﺎﺋﺞ ﺍﳌﻮﺩﺓ ﻭﺍﻟﺘﺮﺍﺣﻢ ﻭﺍﶈﺒﺔ ﻭﺍﻟﺘﻌﺎﻭﻥ‪.‬‬
‫ﻭﺍﻟﺰﻛﺎﺓ ﻣﻘﺪﺍﺭﻫﺎ ﻗﻠﻴﻞ‪ ،‬ﻭﻟﻜﻦ ﻟﻮﺩﻓﻊ ﲨﻴﻊ ﺃﻏﻨﻴﺎﺀ ﺍﻟﻌﺎﱂ ﺍﻟﺰﻛﺎﺓ ﳌﺎ ﺑﻘﻲ ﳏﺘﺎﺝ ﻭﻓﻘﲑ ﻭﻣـﺴﻜﲔ‬
‫ﻋﻠﻰ ﺍﻟﺒﺴﻴﻄﺔ‪ ،‬ﻭ‪‬ﺎ ﺗﱰﻝ ﺍﻟﱪﻛﺔ ﻋﻠﻰ ﺍﳌﺎﻝ ﻭﲢﻞ ﻓﻴﻪ‪.‬‬
‫ﺃﻣﺎ ﺍﻟﻨﻔﻘﺎﺕ‪ ،‬ﻓﻬﻲ ﻣﻦ ﻣﻮﺍﺭﺩ ﺍﻟﺘﻜﺎﻓﻞ ﺍﻟﻮﺍﺿﺤﺎﺕ‪ ،‬ﻭﺑﻮﺍﺳﻄﺘﻬﺎ ﺗﻘﻀﻰ ﺍﳊﺎﺟﺎﺕ ) ﺍﷲ ﻳﺒـﺎﺭﻙ‬
‫ﻋﻠﻰ ﻣﻦ ﺃﻧﻔﻖ( ﺩﻋﻮﺓ ﻧﺴﻤﻌﻬﺎ ﻛﺜﲑﺍ‪ ،‬ﺩﻻﻟﻪ ﻋﻠﻰ ﺍﻟﺮﺿﺎﺀ ﻋﻠﻰ ﺍﳌﻨﻔﻖ ﻣﻦ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﺑﻞ ﺃﻥ ﺭﺏ ﺍﻟﻌﺒـﺎﺩ‬
‫ﻳﺮﺿﻲ ﻋﻠﻰ ﻣﻦ ﺃﻧﻔﻖ ﻋﻠﻰ ﻧﻔﺴﻪ ﻭﺁﻟﻪ ﻭﻗﺮﺍﺑﺘﻪ ﻭﺫﻭﻳﻪ‪ ،‬ﻣﻦ ﻃﻼﺏ ﻋﻠﻢ ﻭﻣﻌﺮﻓﻪ ﰲ ﳐﺘﻠﻒ ﻓﺮﻭﻋﻬﺎ‪.‬‬
‫ﻭ ﰲ ﺍﻟﻨﻔﻘﺎﺕ ﺗﺪﺧﻞ ﺍﻟﻨﻔﻘﺔ ﻋﻠﻰ ﺍﳌﺘﻌﻠﻤﲔ ﻭﺍﻟﻄﻼﺏ‪ ،‬ﺣﻴﺚ ﺃﻥ ﺣﺎﺟﺔ ﺍﻹﻧﺴﺎﻥ ﻟﻠﺘﻌﻠﻢ ﻛﺤﺎﺟﺘﻪ‬
‫ﻟﻠﻄﻌﺎﻡ ﻭﺍﻟﺸﺮﺍﺏ ﻭﺍﻟﻜﺴﺎﺀ ﻭﺍﳌﺄﻭﻯ‪.‬‬
‫ﺃﻣﺎ ﺍﻟﺼﺪﻗﺎﺕ ﻭﺍﻟﻜﻔﺎﺭﺍﺕ ﺑﺄﻧﻮﺍﻋﻬﺎ ﺍﳌﺨﺘﻠﻔﺔ ﻛﻜﻔﺎﺭﺓ ﺍﳌﻈﺎﻫﺮﻣﻦ ﺯﻭﺟﻪ‪ ،‬ﻭﺍﳌﻔﻄـﺮ ﰲ ﺭﻣـﻀﺎﻥ‬
‫ﻭﺍﳌﺘﻤﺘﻊ ﰲ ﺣﺠﻪ‪ ،‬ﻭﻛﻔﺎﺭﺓ ﺍﻟﺼﻴﺪ ﰲ ﺍﳊﺞ ﻭﻛﻔﺎﺭﺓ ﺍﻟﻴﻤﲔ ﻭﻏﲑﻫﺎ‪ ،‬ﻓﺪﻓﻊ ﺷﻴﺌﺎ ﻣﻦ ﺍﳌﺎﻝ ﻳﻌﻮﺩ ﺑﺎﳋﲑ‬
‫ﻭﺍﻟﻨﻔﻊ ﺍﻟﻌﻤﻴﻢ ﻟﻠﻤﺠﺘﻤﻊ ﻛﻜﻞ‪ ،‬ﻭﳝﻜﻦ ﺃﻥ ﻳﺴﺎﻫﻢ ﰲ ﻋﻤﻠﻴﺔ ﺍﻟﺘﻌﻠﻴﻢ ﺳﻮﺍﺀﺍ ﺃﻛﺎﻧﺖ ﺃﺩﻭﺍ ﻋﻤﻠﻴـﺔ ﺃﻭ‬
‫ﻧﻈﺮﻳﺔ‪.‬‬
 ‫‪ISoIT‬‬ ‫‪- 322‬‬

‫ﻭﺍﻟﺼﺪﻗﻪ ﻫﻲ ﺩﻻﻟﺔ ﻋﻠﻰ ﺻﺪﻕ ﺻﺎﺣﺒﻬﺎ ﲟﺎ ﻭﻋﺪﻩ ﺍﷲ ﰲ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﺑﺎﻟﺼﺪﻗﺎﺕ ﺑﻨﻴﺖ ﺍﳌـﺴﺎﺟﺪ‬
‫ﻭﺍﳌﺪﺍﺭﺱ ﻭﺩﻭﺭﺍﻟﻌﻠﻢ ﻭﺍﻟﻌﺒﺎﺩﺓ ﻣﻌﺎ‪ ،‬ﻓﻬﻲ ﻣﻦ ﺃﺻﺪﻕ ﺻﻮﺭ ﺍﻟﺘﻜﺎﻓﻞ ﺑﲔ ﺍﻟﻨﺎﺱ ﺃﻣﺎ ﺍﻟﻮﻓـﺎﺀ ﺑﺎﻟﻨـﺬﺭ‪،‬‬
‫ﻭﺍﻟﻨﺬﺭ‪ -‬ﻫﻮ ﺍﻟﻮﻋﺪ ﺍﻟﺬﻱ ﻭﻋﺪﻩ ﺍﻟﻌﺒﺪ ﺭﺑﻪ ﻓﻴﻨﺒﻐﻲ ﻋﻠﻴﻪ ﺍﻟﻮﻓﺎﺀ ﺑﻪ‪ .‬ﻭﺇﺫﺍ ﱂ ﻳﻮﰲ ﻓﻘﺪ ﻟﺰﻣﺘﻪ ﺍﻟﻜﻔـﺎﺭﺓ‪،‬‬
‫ﻭﻫﻲ ﺑﻼ ﺷﻚ ﺗﻌﲔ ﺷﺮﺍﺋﺢ ﺍ‪‬ﺘﻤﻊ ﺍﳌﺨﺘﻠﻔﺔ‪ ،‬ﰲ ﻗﻀﺎﺀ ﻭﻃﺮﻫﺎ‪ ،‬ﻭﻧﻴﻞ ﺣﺎﺟﺘﻬﺎ‪.‬‬
‫ﻭﻣﻦ ﺃﻭﺟﻪ ﺍﻹﺳﺘﻔﺎﺩﺓ ﻣﻦ ﺍﻟﻮﺻﺎﻳﺎ‪ ،‬ﺃﻥ ﺍﻟﻮﺻﻴﺔ ﳝﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﻣﺎﻻ ﻣﺘﻤﻮﻻ ﻟﺘﻌﻠﻴﻢ ﺃﺑﻨﺎﺀ ﺍﻟـﻮﻃﻦ‬
‫ﻭﺑﺬﻟﻚ ﻳﺮﻓﻊ ﺍﳉﻬﻞ ﻭﺗﺒﺴﻂ ﺍﳌﻌﺮﻓﺔ‪ .‬ﻭﺍﻟﻮﺻﻴﺔ ﻣﻦ ﺍﳌﻮﺍﺭﺩ ﺍﻟﻄﻮﻋﻴﺔ‪ .‬ﻭﻗﺪ ﺃﺭﺍﺩ ﺳﻴﺪﻧﺎ ﺳـﻌﺪ ﺑـﻦ ﺃﰊ‬
‫ﻭﻗﺎﺹ ﻛﻤﺎ ﺫﻛﺮﻧﺎ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺴﺎﺑﻖ ﺃﻥ ﻳﻮﺻﻲ ﺑﻜﻞ ﻣﺎﻟﻪ " ﻓﺄﺷﺎﺭ ﺇﻟﻴﻪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﺑﺜﻠﺚ ﺍﳌﺎﻝ) ﺍﻟﺜﻠﺚ ﻭﺍﻟﺜﻠﺚ ﻛﺜﲑ ﺃﻭ ﻛﺒﲑ( ﻓﺎﻟﻮﺻﻴﺔ ﺗﻌﺪ ﻣﻦ ﺍﳌﺼﺎﺩﺭ ﺍﻟﺘﻤﻮﻳﻠﻴﺔ ﻟﻠﺘﻜﺎﻓﻞ‪ ،‬ﻭﻫﻲ ﺃﺟﺮ ﺍ‬
‫ﻳﻨﺎﻟﻪ ﺻﺎﺣﺒﻬﺎ ﺑﻌﺪ ﺍﳌﻮﺕ ﻭﻫﻲ ﻭﺟﻪ ﻣﻦ ﻭﺟﻮﻩ ﲢﻘﻴﻖ ﺍﻟﺘﻮﺍﺯﻥ ﺍﻹﺟﺘﻤﺎﻋﻲ ﺑﲔ ﺍﻟﻨﺎﺱ‪.‬‬
‫ﻭﻣﻦ ﺃﻭﺟﻪ ﺍﻻﺳﺘﻔﺎﺩﺓ ﲢﻘﻴﻖ ﻣﺒﺪﺃ ﺍﻟﺘﻜﺎﻓﻞ ﺍﳍﺒﺎﺕ ﻭﺍﳍﺪﻳﺎ ﺍﻟﱵ ﺗﻐﺮﺱ ﺍﳊﺐ ﻭﺍﻟﻮﺩ ﰲ ﻧﻔﻮﺱ ﺍﻟﻨﺎﺱ‬
‫" ‪‬ﺎﺩﻭﺍ ﲢﺎﺑﻮﺍ" ﻛﻤﺎ ﺳﺒﻖ ﺃﻥ ﺫﻛﺮﻧﺎ ﺍﳊﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ ﻋﻠﻰ ﺃﻥ ﻻ ﺗﻜﻮﻥ ﺭﺷﻮﺓ ﻟﺮﺋﻴﺲ‪ ،‬ﺃﻣﺎ ﺍﳍﺒﺎﺕ‬
‫ﻓﻬﻲ ﻣﻄﻠﻖ ﺍﻟﺘﱪﻋﺎﺕ ﻣﻦ ﻏﲑ ﻋﻮﺽ‪ ،‬ﻭﻫﻲ ﺗﻌﲔ ﻭﺗﻌﺪ ﻣﺼﺪﺭﺍ ﻟﻄﻠﺒﺔ ﺍﻟﻌﻠﻢ‪ ،‬ﺣﻴـﺚ ﺗـﺼﺮﻑ ﰲ‬
‫ﺍﻷﻭﺟﻪ ﺍﳌﺨﺘﺎﺭﺓ ﻟﺮﺿﺎﺀ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬
‫ﻭﻣﻦ ﺍﳌﻮﺍﺭﺩ ﺃﻳﻀﺎ ﺍﻷﺿﺎﺣﻲ ﺍﻟﱵ ﺗﺬﺑﺢ ﻭﺗﻨﺤﺮ ﻛﻞ ﻋﺎﻡ‪ ،‬ﺷﻜﺮﺍ ﻟﻠﻤﻨﻌﻢ ﻭﺍﺭﺿﺎﺀ ﻟﻠﺮﺏ ﻭﻧﻔﻘـﺔ‬
‫ﻋﻠﻰ ﺍﳌﺴﺎﻛﲔ ﻭﺍﳌﻌﻮﺫﻳﻦ ﻭﺗﺬﻛﺮﺓ ﻟﻴﻮﻡ ﺍﻟﻔﺪﺍﺀ ﺍﻷﻛﱪ‪ ،‬ﺍﷲ ﺃﻛﱪ ﺍﷲ ﺃﻛﱪ ﺍﷲ ﺃﻛﱪ‪.‬‬
‫ﻭﺁﺧﺮ ﺍﳌﻮﺍﺭﺩ ﺍﻟﱵ ﺫﻛﺮﻧﺎ ﻫﺎ ﻫﻲ ﺍﻟﻮﻗﻒ ﻭﻫﻮ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﺍﻟﱵ ﺗﻠﺤﻖ ﺍﻹﻧـﺴﺎﻥ ﺑﻌـﺪ ﻣﻮﺗـﻪ‬
‫ﻭﺍﻷﻭﻗﺎﻑ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﻘﺪﱘ ﻛﺎﻥ ﳍﺎ ﺃﺛﺮﺍ ﻃﻴﺒﺎ ﰲ ﻧﺸﺮ ﺍﻟﻌﻠﻢ ﻭﺍﳌﻌﺮﻓﺔ‪ ،‬ﻭ‪‬ﺬﺍ ﻓﻘﺪ ﺳﺎﻋﺪ ﺫﻭ‬
‫ﺍﻟﻴﺴﺎﺭ ﻭﺃﺻﺤﺎﺏ ﺍﳌﺎﻝ ﻭﺳﺎﳘﻮﺍ ﰲ ﻋﻼﺝ ﻣﺸﺎﻛﻞ ﺍ‪‬ﺘﻤﻊ‪ ،‬ﻓﻘﺪ ﺃﻧﺸﺄﺕ ﺍﻷﻭﻗﺎﻑ ﻣﻌﺎﻫـﺪ ﻳﺆﻣﻬـﺎ‬
‫ﺍﻟﻄﻼﺏ ﻣﻦ ﻛﻞ ﺍﳉﻬﺎﺕ ﻭﻳﻨﺎﻟﻮﺍ ﻣﻦ ﻣﻌﲔ ﺍﻟﻌﻠﻢ ﺍﻟﺬﻱ ﻻ ﻳﻨﻀﺐ ﻭﻳﺮﺟﻌﻮﺍ ﺇﱃ ﺃﻫﻠﻬﻢ ﺭﺳﻞ ﻣﻌﺮﻓـﺔ‬
‫ﻭﻣﻼﺋﻜﺔ ﺳﻼﻡ‪.‬‬
‫ﺍﳌﺮﺍﺟﻊ ﻭﺍﳌﺼﺎﺩﺭ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪.‬‬
‫ﺃﺑﻮ ﺯﻫﺮﺓ ﺍﻹﺳﺘﺎﺫ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺃﺑﻮ ﺯﻫﺮﺓ ﺍﻟﺘﻜﺎﻓﻞ ﺍﻹﺟﺘﻤﺎﻋﻲ ﰲ ﺍﻹﺳﻼﻡ ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺑﲑﻭﺕ ﻟﺒﻨﺎﻥ‬
‫ﺩ‪.‬ﺕ‪.‬‬
‫ﺍﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﱐ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﲢﻘﻴﻖ ﳏﺐ ﺍﻟﺪﻳﻦ ﺍﳋﻄﻴﺐ‪ ،‬ﳏﻤـﺪ‬
‫ﻓﺆﺍﺩ ﻋﺒﺪ ﺍﻟﺒﺎﻗﻲ‪ ،‬ﺩﺍﺭ ﺍﻟﺮﻳﺎﻥ ﻟﻠﺘﺮﺍﺙ ﺍﻟﻘﺎﻫﺮﺓ ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ‪. 1407 ،‬‬
‫ﺍﻟﻨﻮﻭﻱ – ﺷﺮﺡ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﻟﻺﻣﺎﻡ ﳏﻲ ﺍﻟﺪﻳﻦ ﺍﻟﻨﻮﻭﻱ ﺭﺍﺟﻌﻪ ﺍﻟﺸﻴﺦ ﺧﻠﻴـﻞ ﺍﳌـﻴﺲ‪ ،‬ﺩﺍﺭ‬
‫ﺍﻟﻘﻠﻢ‪ ،‬ﺑﲑﻭﺕ ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ‪1407 ،‬ﻫـ‪.‬‬
‫ﺃﺑﻮ ﻋﺠﻮﺓ – ﺩ‪ .‬ﳏﻤﺪ ﳒﻴﺐ ﺃﺑﻮ ﻋﺠﻮﺓ ﺍ‪‬ﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ ﺩﻋﺎﺋﻤﻪ ﻭﺁﺩﺍﺑﻪ ﰲ ﺿـﻮﺀ ﺍﻟﻘـﺮﺁﻥ‬
‫ﺍﻟﻜﺮﱘ‪ .‬ﻃﺒﻌﺔ ﺍﻭﱃ ﻣﻜﺘﺒﺔ ﻣﺪﺑﻮﱄ ﻣﺼﺮ ‪2000‬ﻡ‪.‬‬
‫ﺩ ﺳﻌﺪ ﺍﻟﺪﻳﻦ ﻣﻨﺼﻮﺭ ﳏﻤﺪ ‪323 -‬‬

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

‫ﺩ‪ .‬ﺳﻌﺪ ﺍﻟﺪﻳﻦ ﻣﻨﺼﻮﺭ ﳏﻤﺪ‬

‫ﺍﳉﺎﻣﻌﺔ ﺍﻻﺳﻼﻣﻴﺔ ﺍﻟﻌﺎﳌﻴﺔ‬
‫ﻛﻠﻴﺔ ﻣﻌﺎﺭﻑ ﺍﻟﻮﺣﻰ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ‬
‫ﻗﺴﻢ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ‬
 ‫ﺧﻄﺒﺔ ﺣﺠﺔ ﺍﻟﻮﺩﺍﻉ ﺃﻭ‪‬ﻝ ﻭﺛﻴﻘﺔ ﺩﻭﻟﻴﺔ ﳊﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ‬

‫ﺩ‪ .‬ﻳﺎﺳﺮ ﺑﻦ ﺍﲰﺎﻋﻴﻞ ﺭﺍﺿﻲ‬

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

‫‪ 639‬ﺍﻧﻈﺮ‪ :‬ﺍﻻﺳﻼﻡ ﻭﺣﻘﻮﻕ ﺍﻻﻧﺴﺎﻥ‪ ،‬ﺳﺎﱂ ﺍﻟﺒﻬﻨﺴﺎﻭﻱ‪) ،‬ﳉﻨﺔ ﺣﻘﻮﻕ ﺍﻻﻧﺴﺎﻥ – ﲝﻮﺙ ﻭﺩﺭﺍﺳـﺎﺕ(‪ ،‬ﺍﻟـﺸﺒﻜﺔ‬
‫ﺍﻟﻌﺎﳌﻴﺔ‪ ،‬ﺹ‪.2‬‬
‫‪ 640‬ﺍﻧﻈﺮ‪ :‬ﺣﻘﻮﻕ ﺍﻻﻧﺴﺎﻥ ﺑﲔ ﺍﻟﺸﺮﻳﻌﺔ ﻭﺍﻟﻘﺎﻧﻮﻥ‪ ،‬ﺍﶈﺎﻣﻲ ﳏﻤﺪ ﻋﻨﺠﺮﻳﲏ ﺹ‪ ،1‬ﺿﻤﻦ ﺻﻔﺤﺔ ﺍﻟﻠﺠﻨـﺔ ﺍﻟـﺴﻮﺭﻳﺔ‬
‫ﳊﻘﻮﻕ ﺍﻻﻧﺴﺎﻥ‪ ،‬ﺍﻟﺸﺒﻜﺔ ﺍﻟﻌﺎﳌﻴﺔ‪www.shrc.org .‬‬
‫‪ 641‬ﺍﻻﺳﻼﻡ ﻭﺣﻘﻮﻕ ﺍﻻﻧﺴﺎﻥ‪ ،‬ﺳﺎﱂ ﺍﻟﺒﻬﻨﺴﺎﻭﻱ‪ ،‬ﺹ‪.2‬‬
‫ﻳﺎﺳﺮ ﺑﻦ ﺍﲰﺎﻋﻴﻞ ﺭﺍﺿﻲ ‪325 -‬‬

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

‫‪ 642‬ﺟﺎﺀ ﺳﻨﺪﻫﺎ ﰲ ﺃﺣﺎﺩﻳﺚ ﻣﺘﻔﺮﻗﺔ‪ :‬ﻭﻗﺴﻢ ﻛﺒﲑ ﻣﻨﻬﺎ ﺭﻭﺍﻩ ﻣﺴﻠﻢ‪ ،‬ﻣﻦ ﺣﺪﻳﺚ ﺟﺎﺑﺮ ‪ ،‬ﺑﺎﺏ ﺣﺠﺔ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ‪ .1218 :‬ﻭﺟﺎﺀ ﳎﻤﻮﻉ ﻧﺺ ﻫﺬﻩ ﺍﳋﻄﺒﺔ ﰲ ﻛﺘﺎﺏ‪ :‬ﻓﻘﻪ ﺍﻟﺴﲑﺓ‪ ،‬ﻟﻠﺸﻴﺦ ﻧﺎﺻﺮ ﺍﻟـﺪﻳﻦ‬
‫ﺍﻷﻟﺒﺎﱐ‪ ،‬ﺹ‪.454‬‬
 ‫‪ISoIT‬‬ ‫‪- 326‬‬

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

‫‪ ] 643‬ﺍﻻﺳﺮﺍﺀ ‪.[ 70 :‬‬

‫‪]644‬ﺍﳌﺎﺋﺪﺓ‪.[32:‬‬
‫‪ 645‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ‪ ،‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ‪.‬‬
‫ﻳﺎﺳﺮ ﺑﻦ ﺍﲰﺎﻋﻴﻞ ﺭﺍﺿﻲ ‪327 -‬‬

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

‫‪]646‬ﺍﻟﻨﺴﺎﺀ‪.[34:‬‬
 ‫‪ISoIT‬‬ ‫‪- 328‬‬

‫ﻋﻨﺪﻛﻢ ﻋﻮﺍﻥ‪ ،‬ﻻﳝﻠﻜﻦ ﻷﻧﻔﺴﻬﻦ ﺷﻴﺌﹰﺎ‪ .‬ﻭﺇﻧﻜﻢ ﺇﳕﺎ ﺃﺧﺬﲤﻮﻫﻦ ﺑﺄﻣﺎﻧﺔ ﺍﷲ‪ ،‬ﻭﺍﺳﺘﻠﻠﺘﻢ ﻓﺮﻭﺟﻬﻦ ﺑﻜﻠﻤﺔ‬
‫ﺍﷲ‪ ،‬ﻓﺄﻋﻘﻠﻮﺍ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﻓﺈﱐ ﻗﺪ ﺑﻠﻐﺖ" ‪.‬‬
‫‪ -5‬ﺣﻖ ﺍﻷﺧﻮﺓ ‪.‬‬
‫ﺟﻌﻞ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺭﺍﺑﻄﺔ ﺍﻷﺧﻮﺓ ﺍﻹﳝﺎﻧﻴﺔ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﺃﺳﺎﺳﹰﺎ ﻭﻗﺎﻋﺪﺓ ﻣﻦ ﻗﻮﺍﻋﺪ‬
‫ﺑﻨﺎﺀ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﻻﻧﺴﺎﻧﻴﺔ‪ ،‬ﻓﻤﻦ ﺃﹸﻭﱃ ﺍﻷﻋﻤﺎﻝ ﺍﻟﱵ ﻗﺎﻡ ‪‬ﺎ ﺑﻌﺪ ﻫﺠﺮﺗﻪ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ‪ :‬ﺍﳌﺆﺍﺧﺎﺓ ﺑﲔ‬
‫ﺍﳌﻬﺎﺟﺮﻳﻦ ﻭﺍﻷﻧﺼﺎﺭ‪ ،‬ﻭﻗﺪ ﺍﺳﺘﻄﺎﻉ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻥ ﳚﻌﻞ ﺧﻠﻖ ﺍﻷﺧﻮﺓ ‪‬ﺳ ‪‬ﺮ ﳒـﺎﺡ ﺍﻷﻣـﺔ‬
‫ﻭﺗﻮﺣﻴﺪﻫﺎ ﻭﺍﶈﺮﻙ ﺍﻟﺮﻭﺣﻲ ﻭﺍﳌﻌﻴﺎﺭ ﺍﻻﳝﺎﱐ ﻟﻠﻌﻼﻗﺔ ﺑﲔ ﺍﳌﺴﻠﻤﲔ‪ .‬ﻭﻗﺪ ﺟﺎﺀ ﺍﻟﻘﺮﺁﻥ ﻳﻘﺮ‪‬ﺭ ﺫﻟﻚ‪ .‬ﻗﺎﻝ‬
‫‪647‬‬
‫ﺗﻌﺎﱃ‪}:‬ﹺﺇ‪‬ﻧﻤ‪‬ﺎ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ‪‬ﻣﻨ‪‬ﻮ ﹶﻥ ﹺﺇ ‪‬ﺧﻮ‪‬ﺓ{ ﻭﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺧﻄﺒﺘﻪ ﻣﺆﻛﺪﹰﺍ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺮﺍﺑﻄﺔ‪:‬‬
‫"ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ‪ :‬ﺍﲰﻌﻮﺍ ﻗﻮﱄ ﻭﺍﻋﻘﻠﻮﻩ‪ ،‬ﺗﻌﻠﻤﻦ ﺃﻥ ﻛﻞ ﻣﺴﻠﻢ ﺃﺥ ﻟﻠﻤﺴﻠﻢ‪ ،‬ﻭﺃﻥ ﺍﳌﺴﻠﻤﲔ ﺃﺧﻮﺓ‪. "....‬‬
‫ﻭﺣﻖ ﺍﻷﺧﻮﺓ ﰲ ﺍﻹﺳﻼﻡ ﺃﻭﺳﻊ ﻣﻦ ﻛﻮﻧﻪ ﺭﺍﺑﻄﺔ ﻋﺎﻃﻔﻴﺔ ﺭﻭﺣﻴﺔ ﺑﲔ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻓﺄﻓﻀﻞ ﻣﺎﲤﺜﻠـﻪ‬
‫ﺍﻷﺧﻮﺓ ﻫﻮ ﺇﻗﺎﻣﺔ ﺍﻟﺘﻜﺎﻓﻞ ﺍﻻﺟﺘﻤﺎﻋﻲ ﺑﲔ ﺍﻷﻓﺮﺍﺩ ﺑﺎﻟﻨﻔﻘﺔ ﻭﺍﳌﺴﺎﻋﺪﺓ ﻭﺍﳌﺸﻮﺭﺓ ﻭﻣﺎ ﺇﱃ ﺫﻟﻚ‪.‬‬
‫ﻭ‪‬ﺬﺍ ﺣﺎﻓﻆ ﺍﻻﺳﻼﻡ ﻋﻠﻰ ﺍﻟﺪﻭﻟﺔ ﺑﺄﻥ ﺗﻜﻮﻥ ﻛﺎﻷﺳﺮﺓ ﺍﻟﻮﺍﺣﺪﺓ ﻭﺍﳉﺴﺪ ﺍﻟﻮﺍﺣﺪ ﺍﺫﺍ ﺍﺷﺘﻜﻰ ﻣﻨﻪ‬
‫ﻋﻀ ‪‬ﻮ ﺗﺪﺍﻋﻰ ﻟﻪ ﺳﺎﺋﺮ ﺍﳉﺴﺪ ﺑﺎﻟﺴﻬﺮ ﻭﺍﳊﻤﻰ‪.‬‬
‫ﻫﺬﻩ ﺑﻌﺾ ﻣﻌﺎﱐ ﺍﻷﺧﻮﺓ ﰲ ﺍﻹﺳﻼﻡ ﻓﻬﻞ ﳒﺪﻫﺎ ﺃﻭ ﺟﺰ ًﺀ ﻣﻨﻬﺎ ﰲ ﺍﻟﺪﻭﻝ ﺍﻟﻌﺮﺑﻴﺔ!!‬
‫‪ -6‬ﺣﻖ ﺍﻟﺘﻔﻜﲑ ﺍﳊﺮ ﻭﺍﻟﻌﻘﻞ‪.‬‬
‫ﺍﻋﻄﻰ ﺍﻻﺳﻼﻡ ﻟﻼﻧﺴﺎﻥ ﺣﺮﻳﺔ ﺍﻟﺘﻔﻜﲑ ﻭﺍﻟﻌﻘﻞ ﻭﺿﺒﻂ ﺫﻟﻚ ﺑﻀﻮﺍﺑﻂ ﺍﻟﺸﺮﻉ‪ ،‬ﻭﰲ ﺧﻄﺒﺘﻪ ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺫﻛﺮ ﳎﻤﻮﻋﺔ ﺃﻣﻮﺭ ﻣﻦ ﺍﳉﺎﻫﻠﻴﺔ ﺍﻟﱵ ﻃﻤﺴﺖ ﺍﻟﻌﻘﻞ ﺣﺠ‪‬ﻤﺖ ﺍﻟﻔﻜﺮ ﻋـﻦ ﻭﻇﻴﻔﺘـﻪ‬
‫ﺍﻷﺳﺎﺳﺔ ﺍﻟﱵ ﺧﻠﻘﻬﺎ ﺍﷲ ﰲ ﺍﻟﺒﺤﺚ ﻭﺍﳍﺪﺍﻳﺔ‪ ،‬ﻛﺈﺗﺒﺎﻉ ﺍﻟﺸﻴﻄﺎﻥ ﰲ ﻋﺒﺎﺩﺓ ﻏﲑ ﺍﷲ ﻓﻘﺪ ﺣـﺬﺭ ﻣﻨـﻪ‪،‬‬
‫ﻭﻛﻘﻀﻴﺔ ﺍﻟﺘﻼﻋﺐ ﺑﺄﺷﻬﺮ ﺍﷲ ﻭﺷﺮﻋﻪ‪ ،‬ﻭﻛﺎﲣﺎﺫ ﺍﻷﺑﺎﺀ ﻭﺍﻷﺟﺪﺍﺩ ﻣﺼﺪﺭﺍ ﻟﻠﻌﺒﺎﺩﺓﻭﺍﻟﺘﻔﻜﲑ ﻭﺍﻟﺴﻠﻮﻙ‪،‬‬
‫ﻭﺍﺭﺷﺪﻧﺎ ﺍﱃ ﻣﺎﻳﻀﺒﻂ ﻫﺬﺍ ﺍﻟﻌﻘﻞ ﰲ ﺍﻟﻌﺒﺎﺩﺓ ﺑﻘﻮﻟﻪ‪ " :‬ﻭﻗﺪ ﺗﺮﻛﺖ ﻓﻴﻜﻢ ﻣﺎ ﺇﻥ ﺍﻋﺘﺼﻤﺘﻢ ﺑـﻪ ﻓﻠـﻦ‬
‫ﺗﻀﻠﻮﺍ ﺃﺑﺪﺍﹰ‪ ،‬ﺃﻣﺮﹰﺍ ‪‬ﺑ‪‬ﻴ‪‬ﻨﹰﺎ‪ :‬ﻛﺘﺎﺏ ﺍﷲ‪ ،‬ﻭﺳﻨﺔ ﻧﺒﻴﻪ"‪.‬‬
‫‪ -8‬ﺣﻖ ﺍﳊﺎﻛﻢ ﻭﺍﻟﺴﻠﻄﺎﻥ‪.‬‬
‫ﺩﻋﻰ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺇﱃ ﻭﺟﻮﺏ ﻃﺎﻋﺔ ﺍﻟﺴﻠﻄﺎﻥ ﻣﻬﻤﺎ ﻛﺎﻥ ﻭﺿـﻌﻪ ﺍﻻﺟﺘﻤـﺎﻋﻲ‬
‫ﻭﺍﻟﻌﺮﻗﻲ ﻣﺎ ﺩﺍﻡ ﳛﻜﻢ ﺑﻜﺘﺎﺏ ﺍﷲ ﻭﺳﻨﺔ ﺭﺳﻮﻟﻪ‪ ،‬ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ " :‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﺍﲰﻌﻮﺍ‬
‫ﻭﺃﻃﻴﻌﻮﺍ ﻭﺇﻥ ﺃﹲﻣﺮ ﻋﻠﻴﻜﻢ ﻋﺒﺪ ﺣﺒﺸﻲ ﳎﺪﻉ ﻣﺎ ﺃﻗﺎﻡ ﻓﻴﻜﻢ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ "‪.‬‬
‫‪ -9‬ﺣﻖ ﺍﳋﺪﻡ ﻭﺍﳌﻮﺍﱄ‪.‬‬
‫ﺇﻃﻌﺎﻣﻬﻢ ﻭﻛﺴﻮ‪‬ﻢ‪ ،‬ﻭﻣﺴﺎﻭﺍ‪‬ﻢ ﰲ ﺍﳌﻌﺎﻣﻠﺔ ﻭﺍﻟﻨﻔﻘﺔ ﻭﰲ ﻫﺬﺍ ﻗﻤﺔ ﺍﻟﻌﺪﻝ ﻭﺍﻟﺮﲪﺔ ﺑﲔ ﺍﻟـﺴﻴﺪ‬
‫ﻭﺑﲔ ﺍﻟﻐﲏ ﻭﺍﻟﻔﻘﲑ‪ ،‬ﻭﻓﻴﻪ ﻋﺪﺍﻟﺔ ﺍﻹﺳﻼﻡ ﰲ ﺍﳊﺪ ﻣﻦ ﺍﻟﻈﻠﻢ ﻭﺇﻋﻄﺎﺀ ﺣﺮﻳﺔ ﺍﻟﻌﺒﺪ‪ .‬ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬

‫‪]647‬ﺍﳊﺠﺮﺍﺕ‪[10:‬‬
‫ﻳﺎﺳﺮ ﺑﻦ ﺍﲰﺎﻋﻴﻞ ﺭﺍﺿﻲ ‪329 -‬‬

‫ﻭﺳﻠﻢ ‪" :‬ﺃﺭﻗﺎﺀﻛﻢ ﺃﺭﻗﺎﺀﻛﻢ‪ ..‬ﺃﻃﻌﻤﻮﻫﻢ ﳑﺎ ﺗﺄﻛﻠﻮﻥ ﻭﺃﻛﺴﻮﻫﻢ ﳑﺎ ﺗﻠﺒﺴﻮﻥ‪ ،‬ﻭﺇﻥ ﺟﺎﺀﻭﺍ ﺑﺬﻧﺐ ﻻ‬
‫ﺗﺮﻳﺪﻭﻥ ﺃﻥ ﺗﻐﻔﺮﻭﻩ‪ ،‬ﻓﺒﻴﻌﻮﺍ ﻋﺒﺎﺩ ﺍﷲ ﻭﻻ ﺗﻌﺬﺑﻮﻫﻢ" ‪.‬‬
‫ﻫﺬﺍ ﻭﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪.‬‬

‫ﺩ‪ .‬ﻳﺎﺳﺮ ﺑﻦ ﺍﲰﺎﻋﻴﻞ ﺭﺍﺿﻲ‬

‫ﻗﺴﻢ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﺍﳉﺎﻣﻌﺔ ﺍﻻﺳﻼﻣﻴﺔ ﺍﻟﻌﺎﳌﻴﺔ ﲟﺎﻟﻴﺰﻳﺎ‬