‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺍﳉﻮﺍﻧﺐ ﺍﻟﺮﻭﺣﻴﺔ ﰲ ﺇﺻﻼﺡ ﻧﺰﻻﺀ ﺍﳌﺆﺳﺴﺎﺕ ﺍﻟﻌﻘﺎﺑﻴﺔ‬

‫ﺑﻘﻠﻢ‬
‫ﺃ‪.‬ﺩ‪ /.‬ﺇﺑﺮﺍﻫﻴﻢ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺭﺟﺐ‬
‫ﺭﺋﻴﺲ ﻗﺴﻢ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺑﻜﻠﻴﺔ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‬
‫ﺟﺎﻣﻌﺔ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺑﻦ ﺳﻌﻮﺩ ﺍﻹﺳﻼﻣﻴﺔ ﺑﺎﻟﺮﻳﺎﺽ‬

‫ﺍﻟﺘﺼﻮﺭﺍﺕ ﺍﻟﺘﻘﻠﻴﺪﻳﺔ ﳌﻬﺎﻡ ﺍﳌﺆﺳﺴﺎﺕ ﺍﻟﻌﻘﺎﺑﻴﺔ‬ ‫‪-١‬‬

‫ﻗﺪ ﻳﺘﺼﻮﺭ ﺍﻟﺒﻌﺾ ﺃﻥ ﺍﳌﻬﻤﺔ ﺍﻷﻭﱃ ﻟﻠﺴﺠﻮﻥ ﻭ ﻣﺆﺳﺴﺎﺕ ﺭﻋﺎﻳﺔ ﺍﻷﺣﺪﺍﺙ ﺗﺘﻤﺜﻞ ﺃﺳﺎﺳﺎ ﰱ ﻋﺰﻝ‬
‫ﺃﻭﻟﺌﻚ ﺍﻟﻠﺬﻳﻦ ﺍﳓﺮﻓﻮﺍ ﻋﻦ ﺟﺎﺩﺓ ﺍﻟﻄﺮﻳﻖ ﻭﺣﺠﺰﻫﻢ ﰱ ﻣﻜﺎﻥ ﺃﻣﲔ ﺍﺗﻘﺎﺀ ﻟﺸﺮﻭﺭﻫﻢ ﻭﻣﻨﻌﺎ ﻣﻦ ﲡﺎﻭﺯ ﺁﺫﺍﻫـﻢ‬
‫ﺇﱃ ﻏﲑﻫﻢ ﻣﻦ ﺍﻟﻨﺎﺱ ‪،‬ﻛﻤﺎ ﻗﺪ ﻳﺘﺼﻮﺭ ﺁﺧﺮﻭﻥ ﺃﻥ ﺍﳌﻬﻤﺔ ﺍﻷﻭﱃ ﻟﺘﻠﻚ ﺍﳌﺆﺳﺴﺎﺕ ﻫﻲ ﺇﻳﻼﻡ ﺍﻟﻔﺮﺩ ﻣﻦ ﺧﻼﻝ‬
‫ﺗﻘﻴﻴﺪ ﺣﺮﻳﺘﻪ ‪ ،‬ﲝﻴﺚ ﻳﻼﻗﻰ ﻣﻦ ﺍﻟﻌﻨﺖ ﻭﺍﳌﻌﺎﻧﺎﺓ ﻣﺎ ﻳﻜﻮﻥ ﺭﺍﺩﻋﺎ ﻟﻪ ﻋﻦ ﺍﻟﻌﻮﺩﺓ ﺇﱃ ﺍﻷﻓﻌﺎﻝ ﺍﳌﺆﳌﺔ ﺍﻟﱵ ﺃﻭﺩﻉ‬
‫ﺑﺴﺒﺐ ﺍﺭﺗﻜﺎ‪‬ﺎ ﰱ ﺗﻠﻚ ﺍﳌﺆﺳﺴﺎﺕ ﺍﻟﻌﻘﺎﺑﻴﺔ‪.‬‬
‫ﻛﻤﺎ ﺃﻥ ﻫﻨﺎﻙ ﺃﻳﻀﺎ ﻣﻦ ﻳﻈﻨﻮﻥ ﺃﻥ ﺍﳌﻬﻤﺔ ﺍﻷﻭﱃ ﻟﺘﻠﻚ ﺍﳌﺆﺳﺴﺎﺕ ﻫﻲ ﺍﻹﺻﻼﺡ ﻭﺇﻋﺎﺩﺓ ﺍﻟﺘﺄﻫﻴﻞ ﻣﻦ‬
‫ﺧﻼﻝ ﺍﻟﻌﻼﺝ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻻﺟﺘﻤﺎﻋﻲ ﻟﻠﱰﻻﺀ ﲟﺎ ﻳﺆﺩﻯ ﺇﱃ ﺇﻋﺎﺩﺓ ﺗﺸﻜﻴﻞ ﺷﺨﺼﻴﺎ‪‬ﻢ ﻭﺗﻐـﻴﲑ ﺳـﻠﻮﻛﻴﺎ‪‬ﻢ‬
‫ﻭﺍﲡﺎﻫﺎ‪‬ﻢ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺬﻱ ﲢﻔﻞ ﺑﻪ ﺍﻟﻜﺘﺎﺑﺎﺕ ﺍﻟﻐﺮﺑﻴﺔ ﰲ ﺇﺻﻼﺡ ﻭﺗﺄﻫﻴﻞ ﺍﳌﺬﻧﺒﲔ ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﻘﻮﻡ ﻋﻠﻰ ﻓﻜﺮﺓ‬
‫ﻣﻌﺎﻭﻧﺔ ﺍﻟﻔﺮﺩ ﻋﻠﻰ ﺇﺷﺒﺎﻉ ﺣﺎﺟﺎﺗﻪ ﺍﳌﺎﺩﻳﺔ ﻭﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺩﻭﻥ ﺃﻯ ﺇﺷﺎﺭﺓ ﺇﱃ ﺍﻟﻨﻮﺍﺣﻲ ﺍﻟﺮﻭﺣﻴﺔ ﺍﳌﺘﻌﻠﻘﺔ‬
‫ﺑﺼﻠﺔ ﺍﻟﱰﻳﻞ ﺑﺮﺑﻪ ‪ ،‬ﻭﻛﺎﻥ ﻫﺬﺍ ﺍﳉﺎﻧﺐ ﺍﻟﺮﻭﺣﻲ ﻣﻦ ﺍﻹﻧﺴﺎﻥ ﻻ ﻭﺟﻮﺩ ﻟﻪ‪ ،‬ﺃﻭ ﻻ ﺃﳘﻴﻪ ﻟﻪ ‪،‬ﻭﺍﻧﻪ ﱂ ﺗﻜﻦ ﻟـﻪ‬
‫ﺃﻯ ﺻﻠﻪ ﺑﺎﻟﻮﺍﻗﻊ ﰲ ﺍﳉﺮﳝﺔ ﺃﺻﻼ ‪ ،‬ﳑﺎ ﻳﻌﻜﺲ ﻓﻘﺮ ﻭﺍﺿﺢ ﰱ ﺍﻟﻨﻈﺮﻳﺎﺕ ﺍﳌﻔﺴﺮﺓ ﻟﻠﺠﺮﳝﺔ ﰲ ﺍﻟﻮﻗﺖ ﺍﳊﺎﱄ‪.‬‬
‫ﻭﳌﺎ ﻛﺎﻥ ﻣﻦ ﺍﳌﺴﻠﻢ ﺑﻪ ﺃﻥ ﺍﻟﻨﺠﺎﺡ ﰲ ﻋﻼﺝ ﺃﻯ ﻣﺸﻜﻠﻪ ﻣﻦ ﺍﳌﺸﻜﻼﺕ ﺇﳕﺎ ﻫﻮ ﻓﺮﻉ ﻣـﻦ ﻓﻬـﻢ‬
‫ﺃﺳﺒﺎ‪‬ﺎ ﻭﺩﻗﺔ ﺗﺸﺨﻴﺼﻬﺎ ‪ ،‬ﻓﻼ ﻏﺮﻭﺭ ﺃﻥ ﳒﺪ ﺍﻗﺘﺮﺍﻥ ﻭﺍﺿﺢ ﺑﲔ ﻣﺎ ﺗﺸﲑ ﺇﻟﻴـﻪ ﺍﻹﺣﺼـﺎﺀﺍﺕ ﻣـﻦ ﺗﻔـﺎﻗﻢ‬
‫ﻣﺸﻜﻼﺕ ﺍﳉﺮﳝﺔ ﻭ ﺍﻻﳓﺮﺍﻑ ﻣﻦ ﺟﺎﻧﺐ ﻭﺑﲔ ﺍﻟﺘﻀﺎﺭﺏ ﰲ ﺗﺸﺨﻴﺺ ﺍﳉﺮﳝﺔ ﻭﺗﻔﺴﲑ ﺃﺳﺒﺎ‪‬ﺎ ﻣﻦ ﺟﺎﻧـﺐ‬
‫ﺁﺧﺮ ‪ ،‬ﻭﻟﻌﻞ ﻣﺮﺍﺟﻌﻪ ﺳﺮﻳﻌﺔ ﻟﻠﺒﺤﻮﺙ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﻛﺘﺎﺏ " ﺍﻟﻨﻈﺮﻳﺎﺕ ﺍﳊﺪﻳﺜﺔ ﰲ ﺗﻔﺴﲑ ﺍﻟﺴﻠﻮﻙ ﺍﻹﺟﺮﺍﻣﻲ "‬
‫ﺍﻟﺬﻱ ﺻﺪﺭ ﺣﺪﻳﺜﺎ ﻋﻦ ﺍﳌﺮﻛﺰ ﺍﻟﻌﺮﰊ ﻟﻠﺪﺭﺍﺳﺎﺕ ﺍﻷﻣﻨﻴﺔ ﻭﺍﻟﺘﺪﺭﻳﺐ ﺑﺎﻟﺮﻳﺎﺽ ﺗﺸﲑ ﺑﻮﺿﻮﺡ ﺇﱃ ﺍﻟﺘﻀـﺎﺭﺏ‬
‫ﺍﻟﻜﺒﲑ ﰱ ﻓﻬﻢ ﺍﳉﺮﳝﺔ‪ .‬ﻭﺃﺳﺒﺎ‪‬ﺎ ‪ ،‬ﳝﺜﻞ ﺫﻟﻚ ﻗﻮﻝ ﺍﻟﺪﻛﺘﻮﺭ ﺑﺪﺭ ﺍﻟﺪﻳﻦ ﻋﻠﻰ )‪ " (١‬ﻭﻗﺪ ﺩﺭﺳﺖ ﺍﳉﺮﳝﺔ ﻗـﺪﳝﺎ‬
‫ﻭﺣﺪﻳﺜﺎ ﻭﻣﻦ ﻧﻮﺍﺣﻲ ﻣﺘﻌﺪﺩﺓ ﻭﺯﻭﺍﻳﺎ ﳐﺘﻠﻔﺔ ‪ ...‬ﻭﺑﺎﻟﺘﺎﱄ ﺗﻌﺪﺩﺕ ﻭﺟﻬﺎﺕ ﺍﻟﻨﻈﺮ ﺑﺸﺄ‪‬ﺎ ‪ ...‬ﻓﻤﻦ ﻗﺎﺋـﻞ ﺃﻥ‬
‫ﺍﳉﺮﳝﺔ ﻛﻤﺸﻜﻠﻪ ﺍﺟﺘﻤﺎﻋﻴﻪ ‪ ،‬ﺇﱃ ﻗﺎﺋﻞ ﺃ‪‬ﺎ ﻣﺸﻜﻠﻪ ﻧﻔﺴﻴﻪ ﺃﻭ ﻭﺭﺍﺛﻴﺔ ‪ ،‬ﺇﱃ ﻗﺎﺋﻞ ﺑﻐﲑ ﻫﺬﺍ ﻭﺫﺍﻙ ‪ ،‬ﻭﻟﻜﻦ ﺍﺣﺪ‬
‫ﻣﻨﻬﻢ ﱂ ﻳﺘﻤﻜﻦ ﺑﻌﺪ ﻣﻦ ﺍﻟﺘﺪﻟﻴﻞ ﻋﻠﻰ ﻭﺟﻬﺔ ﻧﻈﺮﻩ ﻭﺇﺛﺒﺎ‪‬ﺎ ﺇﺛﺒﺎﺗﺎ ﻋﻠﻤﻴﺎ ﺻﺤﻴﺢ ﳝﻜﻦ ﺍﻷﺧﺬ ﺑﻪ ﻭﺗﻄﺒﻴﻘـﻪ ﰲ‬
‫ﻛﺎﻓﺔ ﺍﻟﻈﺮﻭﻑ ﻭﺍﻷﺣﻮﺍﻝ ‪ " ...‬ﰒ ﺇﺷﺎﺭﺓ ﺍﳌﺆﻟﻒ ﺇﱃ " ﺣﲑﺓ ﺍﻟﻌﻠﻤﺎﺀ " ﰲ ﺗﻔﺴﲑ ﺃﺳﺒﺎﺏ ﺍﳉﺮﳝـﺔ ﺑﺸـﻜﻞ‬
‫ﺷﺎﻣﻞ ﻳﺘﺠﺎﻭﺯ ﺇﺟﺮﺍﻡ ﺷﺨﺺ ﻣﻌﲔ ﻭﺃﺳﺒﺎﺏ ﺍﺭﺗﻜﺎﺏ ﻭﺍﻗﻌﻪ ﻣﻌﻴﻨﻪ ‪ ،‬ﻭﻟﻜﻦ ﺍﳌﺆﻟﻒ ﻭﺯﻣﻼﺋﻪ ﳑﻦ ﻛﺘﺒﻮﺍ ﲝﻮﺙ‬
‫ﺍﻟﻨﺪﻭﺓ ﺇﺫ ﻋﺮﺿﻮﺍ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻟﻨﻈﺮﻳﺎﺕ " ﺍﳊﺪﻳﺜﺔ " ﰲ ﺗﻔﺴﲑ ﺍﻟﺴﻠﻮﻙ ﺍﻹﺟﺮﺍﻣﻲ ﱂ ﻳﺸﲑﻭﺍ ﺇﺷﺎﺭﺓ ﻭﺍﺣﺪﻩ ﺇﱃ‬
‫ﺩﻭﺭ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺮﻭﺣﻴﺔ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺼﻠﺔ ﺍﻻﻧﺴﺎﻥ ﺑﺮﺑﻪ ﰲ ﺗﺄﺛﲑﻫﺎ ﻋﻠﻰ ﺍﻟﻘﻀﺎﻳﺎ ﺍﳌﻄﺮﻭﺣﺔ ﺍﻗﺘﺼﺎﺭﺍ ﻋﻠﻰ ﻋـﺮﺽ‬
‫ﺍﳌﺄﻟﻮﻑ ﰲ ﺍﻟﻜﺘﺎﺑﺎﺕ ﺍﻟﺮﻭﺣﻴﺔ ﺣﻮﻻ ﳌﻮﺿﻮﻉ‪.‬‬
‫ﻓﺈﺫﺍ ﺻﺮﻓﻨﺎ ﺍﻟﻨﻈﺮ ﻋﻦ ﺍﻟﻨﻈﺮﻳﺎﺕ ﺍﳌﻔﺴﺮﺓ ﻟﻠﺠﺮﳝﺔ ﻭﺍﻻﳓﺮﺍﻑ ﻭﻋﺪﻧﺎ ﺇﱃ ﺍﻟﺘﻮﺟﻬـﺎﺕ ﺍﻟﻮﺍﻗﻌﻴـﺔ ‪,‬‬
‫ﻭﺍﻟﺘﺼﻮﺭﺍﺕ ﺍﻟﻔﻌﻠﻴﺔ ﺍﻟﱵ ﺗﻜﻤﻦ ﻭﺭﺍﺀ ﻣﻌﺎﻣﻠﺔ ﺍﳌﺬﻧﺒﲔ ﰲ ﺍﻟﺴﺠﻮﻥ ﻭﻣﺆﺳﺴﺎﺕ ﺍﻷﺣﺪﺍﺙ ‪ ،‬ﻭﺇﺫﺍ ﺗﻔﺤﺼـﻨﺎ‬
‫ﺍﳌﺴﻠﻤﺎﺕ ﺍﻟﱵ ﻳﻘﻮﻡ ﻋﻠﻴﻬﺎ ﻛﻞ ﻣﻨﻈﻮﺭ ﻣﻦ ﺍﳌﻨﻈﻮﺭﺍﺕ ﺍﻟﱵ ﺍﺷﺮﻧﺎ ﺇﻟﻴﻬﺎ ﰲ ﺑﺪﺍﻳﺔ ﻫﺬﺍ ﺍﳌﻘﺎﻝ ﻓﺴﺮﻋﺎﻥ ﻣﺎ ﻳﺘﺒﲔ‬
‫ﻟﻨﺎ ﺃﻳﻀﺎ ﻗﺼﻮﺭ ﻛﻞ ﻣﻨﻬﺎ ﻋﻠﻰ ﲢﻘﻴﻖ ﻣﺎ ﻳﺘﺒﻨﺎﻩ ﺍ‪‬ﺘﻤﻊ ﻣﻦ ﺣﻴﺖ ﺗﻐﻴﲑ ﺣﻘﻴﻘﻲ ﰲ ﺍﻟﱰﻻﺀ ﻳﻌﻴﺪﻫﻢ ﺃﻓﺮﺍﺩ ﺃﺳﻮﻳﺎﺀ‬
‫ﻧﺎﻓﻌﲔ ﻳﻌﻴﺸﻮﻥ ﰲ ﺗﻮﺍﻓﻖ ﻣﻊ ﺃﻧﻔﺴﻬﻢ ﻭﻣﻊ ﻏﲑﻫﻢ ‪ ،‬ﻓﺈﺫﺍ ﺗﺄﻣﻠﻨﺎ ﺍﳌﻨﻈﻮﺭ ﺍﻷﻭﻝ ﺍﻟﺬﻱ ﻳﻘﻮﻡ ﻋﻠﻰ ﻋﺰﻝ ﺍﻟﱰﻻﺀ‬
‫ﺍﺗﻘﺎﺀ ﻟﺸﺮﻫﻢ ﻓﺈﻧﻨﺎ ﳒﺪ ﺃﻥ ﻫﺬﺍ ﺍﳌﻨﻈﻮﺭ ﻻ ﻳﺄﺧﺬ ﰲ ﺍﻋﺘﺒﺎﺭﻩ ﻣﺎ ﳛﺪﺙ ﻷﻭﻟﺌﻚ ﺍﻟﱰﻻﺀ ﺃﺛﻨﺎﺀ ﻓﺘﺮﺓ ﻋﺰﳍﻢ ‪ ،‬ﻓﻜﻞ‬
‫ﺍﻟﺸﻮﺍﻫﺪ ﺗﺪﻝ ﻋﻠﻰ ﺃﻥ ﲡﻤﻊ ﺃﻭﻟﺌﻚ ﺍﻷﻓﺮﺍﺩ ﺍﻟﺬﻳﻦ ﻣﺮ ﻛﻞ ﻣﻨﻬﻢ ﲞﱪﺍﺕ ﺍﳓﺮﺍﻓﻴﺔ ﳏﺪﻭﺩﺓ ﻟﻴﻌﻴﺸﻮﺍ ﰲ ﻣﻜـﺎﻥ‬
‫ﻭﺍﺣﺪ ‪‬ﺪﻑ ﻋﺰﳍﻢ ﻭﺍﺗﻘﺎﺀ ﺷﺮﻫﻢ ﺩﻭﻥ ﺗﻮﺟﻴﻪ ﻭﺩﻭﻥ ﻣﺴﺎﻋﺪﻩ ﻻ ﻳﺘﺮﺗﺐ ﻋﻠﻴﻪ ﺇﻻ ﺗﺒـﺎﺩﻝ ﺗﻠـﻚ ﺍﳋـﱪﺍﺕ‬
‫ﺍﻹﳓﺮﺍﻓﻴﺔ ﺑﻴﻨﻬﻢ ﻣﻦ ﺧﻼﻝ ﺍﺧﺘﻼﻃﻬﻢ ﺑﺒﻌﻀﻬﻢ ‪ ،‬ﻓﻴﺘﻌﻠﻢ ﺍﳌﺒﻴﺪﺉ ﻓﻴﻬﻢ ﰲ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ ﳑﻦ ﲤﺮﺳﻮﺍ ﻓﻴﻬﻢ ﺃﳕﺎﻁ‬
‫ﺟﺪﻳﺪﺓ ﻣﻦ ﺍﻻﳓﺮﺍﻑ ﱂ ﻳﻜﻦ ﻟﻪ ‪‬ﺎ ﻋﻬﺪ ﻣﻦ ﻗﺒﻞ ‪ ،‬ﻭﻳﺘﺮﺗﺐ ﻋﻠﻰ ﻫﺬﺍ ﺗﺮﻛﻴﺰ ﺍﻟﻔﺴﺎﺩ ﻭﺗﺜﺒﻴﺘﻪ ﰱ ﻧﻔﻮﺱ ﺍﻟﱰﻻﺀ‬
‫‪ ،‬ﻭﻟﻘﺪ ﻛﺎﻥ ﻣﻦ ﺍﳌﻤﻜﻦ ﺃﻥ ﳜﺘﻠﻒ ﺍﳌﻮﻗﻒ ﻟﻮ ﻛﺎﻧﺖ ﻧﻈﺮﺗﻨﺎ ﻟﻔﺘﺮﺓ ﺍﻹﻳﺪﺍﻉ ﻗﺎﺋﻤﻪ ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭﻫـﺎ ﺃﺳﺎﺳـﺎ‬

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‫ﻓﺮﺻﻪ ﻟﻺﺻﻼﺡ ﺍﳉﺬﺭﻱ ﺍﻟﺸﺎﻣﻞ ﲟﺎ ﻳﻀﻤﻦ ﻣﻮﺍﺟﻬﺔ ﻋﻮﺍﻣﻞ ﺍﻻﳓﺮﺍﻑ ﻣﻀﺎﻋﻔﺘﻪ ﺳﻮﺍﺀ ﰲ ﺍﻟﱰﻳﻞ ﻧﻔﺴﻪ ﺃﻭ ﰲ‬
‫ﺑﻴﺌﺘﻪ ﺑﺪﻝ ﻣﻦ ﳎﺮﺩ ﺍﻻﻛﺘﻔﺎﺀ ﺑﻌﻤﻠﻴﻪ ﺍﻟﻌﺰﻝ ﻋﻦ ﺍ‪‬ﺘﻤﻊ‪.‬‬
‫ﺃﻣﺎ ﺍﻷﺧﺬ ﺑﺎﳌﻨﻈﻮﺭ ﺍﻟﺜﺎﱐ ﺍﻟﺬﻱ ﻳﻘﻮﻡ ﻋﻠﻰ ﻓﻜﺮﺓ ﺗﻨﻔﻴﺬ ﺍﳊﺮﻳﺔ ﻭﺇﻳﻼﻡ ﺍﻟﱰﻻﺀ ﻓﺎﻧﻪ ﻳﻌﲎ ﺃﻳﻀﺎ ﻋـﺪﻡ‬
‫ﺍﻻﻫﺘﻤﺎﻡ ﲟﺎ ﳛﺪﺙ ﰱ ﻧﻔﻮﺱ ﺍﻟﱰﻻﺀ ﻣﻦ ﺗﻔﺎﻋﻼﺕ ﺧﻼﻝ ﻓﺘﺮﺓ ﺇﻗﺎﻣﺘﻬﻢ ﰲ ﺍﳌﺆﺳﺴﺎﺕ ﺍﻟﻌﻘﺎﺑﻴـﺔ ‪ ،‬ﺣﻴـﺚ‬
‫ﺗﺘﺤﻮﻝ ﺗﻠﻚ ﺍﳌﺆﺳﺴﺎﺕ ﺇﱃ ﳐﺎﺯﻥ ﺃﻭ ﻣﺴﺘﻮﺩﻋﺎﺕ ﻟﺘﺤﺰﻳﻦ ﺍﻟﺒﺸﺮ ﲢﺖ ﻇﺮﻭﻑ ﺗﻌﺘﱪ ﺭﺍﺩﻋﻪ ﳍﻢ ﻭﻟﻐﲑﻫﻢ ‪،‬‬
‫ﺑﻐﺾ ﺍﻟﻨﻈﺮ ﻋﻤﺎ ﳛﺪﺙ ﰱ ﺩﺍﺧﻠﻬﻢ ﻭ ﻣﺎ ﻳﻌﺘﻤﻞ ﰲ ﻧﻔﻮﺳﻬﻢ ‪ ،‬ﺣﻴﺚ ﻳﻜﻮﻥ ﺍﻟﺘﺮﻛﻴﺰ ﻛﻞ ﺍﻟﺘﺮﻛﻴﺰ ﻋﻠﻰ ﻫﺬﺍ‬
‫ﺍﳌﻨﻈﻮﺭ ﻋﻠﻰ ﺍﻟﻀﺒﻂ ﺑﺄﻯ ﲦﻦ ﺩﺍﺧﻞ ﺍﻟﺴﺠﻮﻥ ﻭﻣﺆﺳﺴﺎﺕ ﺭﻋﺎﻳﺔ ﺍﻷﺣﺪﺍﺙ ‪ ،‬ﻭﺍﱃ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻟﱰﻻﺀ ﻛﻤـﺎ‬
‫ﻟﻮ ﻛﺎﻧﻮﺍ ﳎﺮﺩ ﺁﻻﺕ ﺃﻭ ﺃﺭﻗﺎﻡ ﻭﺇﺣﺼﺎﺋﻴﺎﺕ ﻟﻠﻮﺍﺭﺩﻳﻦ ﻭﺍﳌﻔﺮﺝ ﻋﻨﻬﻢ ‪ ،‬ﻣﻊ ﺃ‪‬ﻢ ﻣﺎﺯﺍﻟﻮﺍ ﺑﺸﺮ ﳍﻢ ﺣﺎﺟـﺎ‪‬ﻢ‬
‫ﻭﻃﻤﻮﺣﺎ‪‬ﻢ ﻭﺁﻣﺎﳍﻢ ﰲ ﺍﳊﻴﺎﺓ ﲝﻴﺚ ﻻ ﻳﻔﻄﻦ ﺃﺻﺤﺎﺏ ﻫﺬﺍ ﺍﻟﺘﻮﺟﻴﻪ ﺑﺄﻧﻪ ﺳﺒﺐ ﺍﳌﺮﻭﻧﺔ ﺍﻟﻜﺒﲑﺓ ﻟﻠﺸﺨﺼـﻴﺔ‬
‫ﺍﻹﻧﺴﺎﻧﻴﺔ ﻓﺎﻥ ﺍﻟﻜﺜﲑﻭﻥ ﻣﻦ ﺍﻟﱰﻻﺀ ﻳﺘﻌﺎﻳﺸﻮﻥ ﻣﻊ ﺍﻟﻈﺮﻭﻑ ﺍﻟﺼﻌﺒﺔ ﻟﻺﻗﺎﻣﺔ ﰲ ﻣﺜﻞ ﺗﻠﻚ ﺍﳌﺆﺳﺴﺎﺕ ﺍﻟﻌﻘﺎﺑﻴﺔ‬
‫ﻭﻳﺘﻜﻴﻔﻮﻥ ﻣﻌﻬﺎ ﺑﻄﺮﻕ ﳐﺘﻠﻔﺔ ﻟﻴﺴﺖ ﺩﺍﺋﻤﺎ ﰱ ﺻﺎﱀ ﺍ‪‬ﺘﻤﻊ ﺃﻭ ﺻﺎﱀ ﺍﻟﱰﻳﻞ ﺃﻭ ﺻﺎﱀ ﲢﻘﻴﻖ ﺃﻫﺪﺍﻑ ﺍﻟﺮﺩﻉ‬
‫ﻭﺍﻹﻳﻼﻡ ﺍﻟﱵ ﻳﻘﻮﻡ ﻋﻠﻴﻬﺎ ﺫﻟﻚ ﺍﳌﻨﻈﻮﺭ‪.‬‬

‫ﻣﺪﻯ ﻛﻔﺎﻳﺔ ﺍﳉﻬﻮﺩ ﺍﻹﺻﻼﺣﻴﺔ ﺍﻟﺘﻘﻠﻴﺪﻳﺔ‬ ‫‪-٢‬‬

‫ﻭﻗﺪ ﻳﻈﻦ ﺍﻟﺒﻌﺾ ﺃﻥ ﺍﳊﻞ ﺇﺫﻥ ﻳﻜﻤﻦ ﰲ ﺍﻟﻨﻈﺮ ﺇﱃ ﺍﻟﱰﻻﺀ ﻛﺒﺸﺮ ﳍﻢ ﺣﺎﺟﺎ‪‬ﻢ ﺍﳌﺎﺩﻳﺔ ﻭﺍﻟﻨﻔﺴﻴﺔ‬
‫ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻥ ﺍﳌﻬﻢ ﺃﻥ ﺗﺘﺤﻮﻝ ﺍﳌﺆﺳﺴﺎﺕ ﺍﻟﻌﻘﺎﺑﻴﺔ ﺇﱃ ﺩﻭﺭ ﻟﻠﻌﻼﺝ ﺍﻟﻨﻔﺴﻲ‪ /‬ﺍﻻﺟﺘﻤﺎﻋﻲ ﻟﻠﱰﻻﺀ ﻭﻓـﻖ‬
‫ﺍﳌﻨﻈﻮﺭ ﺍﻟﻐﺮﰊ ‪ ،‬ﻭﻟﻜﻦ ﻫﺆﻻﺀ ﺃﻳﻀﺎ ﻳﺘﻨﺎﺳﻮﻥ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﻟﻴﺲ ﻓﻘﻂ ﻛﺎﺋﻦ ﻣﺎﺩﻳﺎ ﻧﻔﺴﻴﺎ ﻓﻘﻂ ﺑﻞ ﺍﻧﻪ ﻭﻗﺒﻞ ﻛﻞ‬
‫ﺷﻲﺀ ﳐﻠﻮﻕ ﻳﺘﻜﻮﻥ ﻣﻦ ﳎﻤﻮﻋﻪ ﻣﻦ ﺍﳌﻜﻮﻧﺎﺕ ﺍﳌﺘﻔﺎﻋﻠﺔ ﺍﻟﱵ ﳛﺘﻞ ﺍﳉﺎﻧﺐ ﺍﻟﺮﻭﺣﻲ ﻣﻦ ﺑﻴﻨﻬﺎ ﻣﱰﻟﻪ ﺧﺎﺻﺔ ﰲ‬
‫ﺗﻮﺟﻴﻪ ﺍﳊﻴﺎﺓ ﻭﺍﻟﺴﻠﻮﻙ‪ ،‬ﻣﻦ ﻫﻨﺎ ﻓﺈﻧﻨﺎ ﻭﻓﺮﻧﺎ ﻟﻠﱰﻻﺀ ﻣﻦ ﺧﺪﻣﺎﺕ ﻭﺃﻧﺸﻄﻪ ﺗﻌﻠﻴﻤﻴﺔ ﻭﺛﻘﺎﻓﻴﺔ ﻭﺍﺟﺘﻤﺎﻋﻴﻪ ‪ ،‬ﻭﻣﻬﻤﺎ‬
‫ﺷﻐﻠﻨﺎ ﻭﻗﺖ ﻓﺮﺍﻏﻬﻢ ﺑﺎﻟﻨﻔﻊ ﰲ ﺍﻷﻧﺸﻄﺔ ﺍﻟﺘﺮﻭﳛﻴﺔ ‪ ،‬ﻧﻜﻮﻥ ﻗﺪ ﲡﺎﻫﻠﻨﺎ ﻣﺴﻠﻤﻪ ﺃﺳﺎﺳﻴﻪ ﺗﺘﻤﺜﻞ ﰲ ﺃﻥ ﺍﻟﺴـﻠﻮﻙ‬
‫ﺍﻟﺴﻮﻱ ﺃﻭ ﺍﻻﳓﺮﺍﰲ ﺇﳕﺎ ﻫﻮ ﺃﻭﻻ ﻭﻗﺒﻞ ﻛﻞ ﺷﻲﺀ ﺳﻠﻮﻙ ﻣﺘﺄﺛﺮ ﰲ ﺍﳌﻘﺎﻡ ﺍﻷﻭﻝ ﺑﻨﻮﻋﻴﺔ ﺻﻠﺔ ﺍﻹﻧﺴﺎﻥ ﺑﺮﺑـﻪ ‪،‬‬
‫ﻭﻣﻦ ﻫﻨﺎ ﻓﺎﻥ ﺃﻯ ﺑﺮﻧﺎﻣﺞ ﻟﻺﺻﻼﺡ ﻭﺇﻋﺎﺩﺓ ﺍﻟﺘﺄﻫﻴﻞ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻻﺟﺘﻤﺎﻋﻲ ﻣﻬﻤﺎ ﺣﺴﻨﺖ ﻣﻘﺎﺻﺪﻩ ﻻ ﳝﻜﻦ ﺃﻥ‬
‫ﳛﻘﻖ ﻓﺎﻋﻠﻴﻪ ﻛﺒﲑﺓ ﻣﺎ ﱂ ﻳﻜﻦ ﺟﺰﺀ ﻻ ﻳﺘﺠﺰﺃ ﻣﻦ ﺑﺮﻧﺎﻣﺞ ﺷﺎﻣﻞ ﻟﻺﺻﻼﺡ ﻳﻘﻮﻡ ﻋﻠﻰ ﺃﺧﺬ ﺍﳉﻮﺍﻧﺐ ﺍﻟﺮﻭﺣﻴﺔ‬
‫ﰲ ﺍﻻﻋﺘﺒﺎﺭ‪ ،‬ﲝﻴﺚ ﺗﻜﻮﻥ ﺍﳌﺆﺳﺴﺔ ﺍﻟﻌﻘﺎﺑﻴﺔ ﻣﺆﺳﺴﻪ ﻹﻋﺎﺩﺓ ﺍﻟﺘﻮﺍﻓﻖ ﺑﲔ ﺍﻹﻧﺴﺎﻥ ﻭﺫﺍﺗﻪ ﰲ ﻋﻼﻗﺘﻪ ‪‬ﺬﺍ ﺍﻟﻮﺟﻮﺩ‬
‫ﻭ ﺧﺎﻟﻘﻪ ﻣﻦ ﺧﻼﻝ ﳎﻤﻮﻋﺔ ﺍﻷﻧﺸﻄﺔ ﻭﺍﻟﱪﺍﻣﺞ ‪ -‬ﺑﻞ ﻭﻣﻦ ﺧﻼﻝ ﻛﻞ ﺍﻟﻌﻼﻗﺎﺕ ﻭ ﺍﳋﱪﺍﺕ ﻭﺍﻟﺘﻔـﺎﻋﻼﺕ ‪-‬‬
‫ﺍﻟﱵ ﺗﺘﻢ ﺩﺍﺧﻞ ﺗﻠﻚ ﺍﳌﺆﺳﺴﺎﺕ‪.‬‬
‫ﻭﻟﻌﻞ ﻏﻴﺎﺏ ﻫﺬﺍ ﺍﻟﺒﻌﺪ ﺍﻟﺮﻭﺣﻲ ﻭﲡﺎﻫﻠﻪ ﻫﻮ ﺍﻟﺴﺒﺐ ﻓﻴﻤﺎ ﺗﻌﺞ ﺑﻪ ﺍﻟﻜﺘﺎﺑﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ ﺣـﻮﻝ ﻓﺸـﻞ‬

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‫ﺟﻬﻮﺩ ﺍﻹﺻﻼﺡ ﻭﺍﺭﺗﻔﺎﻉ ﻣﻌﺪﻻﺕ ﺍﻟﻌﻮﺩﺓ ﻟﻠﺠﺮﳝﺔ ﺑﲔ ﺍﳌﻔﺮﺝ ﻋﻨﻬﻢ ﻣﻦ ﺍﳌﺆﺳﺴﺎﺕ ﺍﻟﻌﻘﺎﺑﻴﺔ ﰲ ﻣﻌﻈﻢ ﺩﻭﻝ‬
‫ﺍﻟﻌﺎﱂ)‪ ، (٢‬ﺭﻏﻢ ﻛﻞ ﺍﳉﻬﻮﺩ ﺍﻟﱵ ﺗﺒﺬﻝ ﻭﺍﻟﻨﻔﻘﺎﺕ ﺍﻟﱵ ﺗﻨﻔﻖ ﳉﻌﻞ ﺍﻟﺴﺠﻮﻥ ﻣﺆﺳﺴﺎﺕ ﺭﻋﺎﻳـﻪ ﺍﻷﺣـﺪﺍﺙ‬
‫ﺃﻣﺎﻛﻦ ﺣﺼﻴﻨﺔ ﳊﺠﺰ ﺍﻟﱰﻻﺀ ﻭﲪﺎﻳﺔ ﺍ‪‬ﺘﻤﻊ ﻣﻨﻬﻢ ﻭﺍﻟﺘﺤﻜﻢ ﰱ ﺳﻠﻮﻛﻬﻢ ﻭﰱ ﺍﻟﻈﺮﻭﻑ ﺍﻟﱵ ﻳﻌﻴﺸﻮﻥ ﰲ ﻇﻠﻬﺎ‬
‫ﻃﻮﺍﻝ ﻣﺪﺓ ﺇﻗﺎﻣﺘﻬﻢ ﰲ ﺗﻠﻚ ﺍﳌﺆﺳﺴﺎﺕ ‪ ،‬ﻭﺑﻞ ﻭﺭﻏﻢ ﺍﳉﻬﻮﺩ ﺍﻟﱵ ﺗﺒﻞ ﻹﺻﻼﺣﻬﻢ ﻣﻦ ﺧﻼﻝ ﺑﺮﺍﻣﺞ ﺍﻟﺮﻋﺎﻳﺔ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﻨﻔﺴﻴﺔ ﻭﺑﺮﺍﻣﺞ ﺍﻟﺘﻌﻠﻴﻢ ﻭﺍﻟﺘﺪﺭﻳﺐ ﺍﳌﻬﲏ ﻭﺍﻟﺘﺸﻐﻴﻞ ﻭﻏﲑﻫﺎ‪.‬‬
‫ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻧﻔﺮﻕ ﻫﻨﺎ ﺑﲔ ﻣﺎ ﻧﻘﺼﺪﻩ ﺑﺎﻟﺒﻌﺪ ﺍﻟﺮﻭﺣﻲ ﳉﻬﻮﺩ ﺍﻹﺻﻼﺡ ﻭﺑﲔ ﻣﺎ ﺍﺻﻄﻠﺢ ﺗﻘﻠﻴﺪﻳﺎ ﻋﻠﻰ‬
‫ﺗﺴﻤﻴﺘﻪ ﺑﱪﺍﻣﺞ ﺍﻟﺘﻬﺬﻳﺐ ﺍﻟﺪﻳﲏ ﰲ ﻣﺆﺳﺴﺎﺕ ﺍﻹﺻﻼﺡ‪،‬ﻓﻬﺬﻩ ﺍﻟﱪﺍﻣﺞ ﺍﻟﺪﻳﻨﻴﺔ ﻓﻘﺪ ﻛﺎﻧﺖ ﺩﺍﺋﻤﺎ ﻣﺘﻀـﻤﻨﺔ ﰲ‬
‫ﺑﺮﺍﻣﺞ ﺍﻹﺻﻼﺡ ﰲ ﺍﻟﺴﺠﻮﻥ ﺣﱴ ﺃﻥ ﺍﻟﺪﻛﺘﻮﺭ ﻋﺒﺪ ﺍﳉﺒﺎﺭ ﻋﺮﱘ)‪ (٣‬ﻳﻘﺮﺭ ﺃﻥ "ﺭﺟﻞ ﺍﻟﺪﻳﻦ ﻛﺎﻥ ﻣـﻦ ﺃﻗـﺪﻡ‬
‫ﺍﳌﻮﻇﻔﲔ ﰲ ﺍﻟﺴﺠﻮﻥ ‪ ،‬ﻭ ﻳﺄﺗﻰ ﰲ ﺍﻟﻘﺪﻡ ﺑﻌﺪ ﻣﺪﻳﺮ ﺍﻟﺴﺠﻦ‪...‬ﻭﺗﻜﺎﺩ ﺍﻟﺴﺠﻮﻥ ﻭﺍﻹﺻﻼﺣﻴﺎﺕ ﰲ ﲨﻴﻊ ﺃﳓﺎﺀ‬
‫ﺍﻟﻌﺎﱂ ﺗﺴﺘﺨﺪﻡ ﺭﺟﻞ ﺍﻟﺪﻳﻦ ﻛﺄﺣﺪ ﻫﻴﺌﺔ ﺃﻋﻀﺎﺀ ﻣﻮﻇﻔﻲ ﺍﻟﺴﺠﻦ ﺃﻭ ﺍﻹﺻﻼﺣﻴﺔ" ‪ ،‬ﻭﻣﻦ ﺍﻟﻮﺍﺿﺢ ﺃﻥ ﺍﻹﺷﺎﺭﺓ‬
‫ﻫﻨﺎ ﺇﱃ " ﺭﺟﻞ ﺍﻟﺪﻳﻦ " ﻭﻣﺎ ﻳﻘﻮﻡ ﺑﻪ ﻣﻦ ﺃﻧﺸﻄﻪ ﰲ ﺍﻟﺴﺠﻮﻥ ﺇﳕﺎ ﻳﺘﻤﺸﻰ ﻣﻊ ﻧﻈﺮﺓ ﺗﻠﻚ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺇﱃ ﺍﻟﺪﻳﻦ‬
‫" ﻛﻮﺍﺣﺪ"ﻣﻦ ﺍﻟﻘﻄﺎﻋﺎﺕ ﺍﻟﱵ ﳚﺐ ﺍﻻﻫﺘﻤﺎﻡ ‪‬ﺎ ﺇﱃ ﺟﺎﻧﺐ ﺍﻟﻘﻄﺎﻋﺎﺕ ﺍﻷﺧـﺮﻯ )ﺍﻟﺘﻌﻠﻴﻤﻴـﺔ ﻭﺍﻟﺘﺮﻭﳛﻴـﺔ‬
‫ﻭﺍﻟﺼﺤﻴﺔ ‪ ...‬ﺍﱁ( ﺣﻴﺚ ﻳﻨﻈﺮ ﺇﱃ ﺍﻟﺪﻳﻦ ﺑﺎﻋﺘﺒﺎﺭﻩ ﺃﻣﺮ ﺷﺨﺼﻲ ﻳﺘﺼﻞ ﰲ ﺍﳉﻮﺍﻧﺐ ﺍﻟﺘﻌﺒﺪﻳﺔ ﰲ ﺍﻟﻌﻼﻗﺔ ﺑـﲔ‬
‫ﺍﻹﻧﺴﺎﻥ ﻭﺭﺑﻪ ‪ ،‬ﻭﻟﻜﻦ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﱵ ﺗﻨﻈﺮ ﺇﱃ ﺍﻟﺪﻳﻦ ﻋﻠﻰ ﺍﻧﻪ ﳏﻮﺭ ﺣﻴﺎﺓ ﺍﻹﻧﺴـﺎﻥ ﰲ ﺩﺍﺧﻠـﻪ‬
‫ﻭﺧﺎﺭﺟﻪ ‪ ،‬ﰲ ﺩﻧﻴﺎﻩ ﻭﺃﺧﺮﺍﻩ ‪ ،‬ﰲ ﻋﻼﻗﺘﻪ ﺑﺮﺑﻪ ﻭﻋﻼﻗﺘﻪ ﺑﻨﻔﺴﻪ ﻭﻵﺧﺮﻳﻦ ﻭﰱ ﻣﺴﺆﻭﻟﻴﺘﻪ ﻋﻦ ﳎﺘﻤﻌﻪ ‪ ،‬ﻫـﺬﻩ‬
‫ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﺗﻌﻄﻰ ﺍﳉﺎﻧﺐ ﺍﻟﺮﻭﺣﻲ ﻟﻺﺻﻼﺡ ﻣﻌﲎ ﻣﻐﺎﻳﺮﺍ ﲤﺎﻣﺎ ﻭﺍﻥ ﱂ ﻳﻜﻦ ﻛﺘﻨـﺎﻗﺾ ﻟﻠـﱪﺍﻣﺞ‬
‫ﺍﻟﺪﻳﻨﻴﺔ ﺍﻟﺘﻘﻠﻴﺪﻳﺔ ‪،‬ﻓﻬﻮ ﻳﺸﻤﻠﻬﺎ ﻭﺍﻥ ﱂ ﻳﻘﺘﺼﺮ ﻋﻠﻴﻬﺎ ‪ ،‬ﻓﺎﻟﺼﻮﺭﺓ ﺍﻟﺘﻘﻠﻴﺪﻳﺔ ﺍﻟﱵ ﻧﺸﺎﻫﺪﻫﺎ ﰲ ﺑﻌـﺾ ﺍﻟـﺪﻭﻝ‬
‫ﺣﻴﺚ ﻳﻔﺪ ﺑﻌﺾ ﺍﻟﻮﻋﺎﻅ ﻟﺰﻳﺎﺭﺓ ﺍﻟﺴﺠﻦ ﻹﻟﻘﺎﺀ ﺑﻌﺾ ﺍﶈﺎﺿﺮﺍﺕ ﺍﻷﺳﺒﻮﻋﻴﺔ ﺃﻭ ﺍﻟﺸﻬﺮﻳﺔ ﻋﻠﻰ ﺍﻟﱰﻻﺀ ﺃﻣﺮ ﻻ‬
‫ﺑﺎﺱ ﺑﻪ ﺇﻥ ﻛﺎﻥ ﺍﳌﻘﺼﻮﺩ ﻫﻮ ﺗﺰﻭﻳﺪ ﺍﻟﱰﻻﺀ ﺑﺒﻌﺾ ﺍﳌﻌﺎﺭﻑ ﺍﻟﺪﻳﻨﻴﺔ ﺍﻟﱵ ﺗﻔﻴﺪﻫﻢ ‪ ،‬ﺃﻭ ﺍﻟﺮﺩ ﻋﻠـﻰ ﺃﺳـﺌﻠﺘﻬﻢ‬
‫ﻭﺇﻓﺘﺎﺋﻬﻢ ﰲ ﺃﻣﻮﺭ ﺩﻳﻨﻬﻢ ‪ ،‬ﺃﻭ ﺇﺫﺍ ﻛﺎﻥ ﺍﳌﻘﺼﻮﺩ ﺗﻘﺪﻡ ﺟﺮﻋﺔ ﺗﻮﻋﻴﻪ ﺗﺴﺘﺜﲑ ﻓﻴﻬﻢ ﺑﻌﺾ ﺍﳊﺎﻓﺰ ﻹﺻﻼﺡ ﺻﻠﺘﻬﻢ‬
‫ﺑﺎﷲ ‪ ،‬ﻭﻟﻜﻦ ﺇﺫﺍ ﻛﺎﻥ ﺍﳌﻘﺼﻮﺩ ﻫﻮ ﻣﺴﺎﻋﺪﺓ ﺍﻟﱰﻻﺀ ﻣﺴﺎﻋﺪﻩ ﺣﻘﻴﻘﻴﺔ ﺗﺘﺠﺎﻭﺯ ﺍﳉﻮﺍﻧﺐ ﺍﳌﺘﺼﻠﺔ ﺑﺘﻘﺪﻡ ﺍﳌﻌﺎﺭﻑ‬
‫ﺍﻟﺪﻳﻨﻴﺔ ﺍﻭ ﺍﻟﺘﺄﺛﲑ ﰲ ﺍﻟﱰﻻﺀ ﺳﺎﻋﺔ ﺃﻭ ﺑﻌﺾ ﺳﺎﻋﺔ ﻟﻴﺨﺒﻮ ﺑﻌﺪﻫﺎ ﺍﳊﻤﺎﺱ ﻭﺗﻌﻮﺩ ﺍﳌﻴﺎﻩ ﺇﱃ ﳎﺎﺭﻳﻬﺎ ﺍﳌﻌﺘـﺎﺩﺓ ﰲ‬
‫ﺗﻠﻚ ﺍﳌﺆﺳﺴﺎﺕ ﻧﻘﻮﻝ ﺍﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﺍﳌﻘﺼﻮﺩ ﻣﻦ ﺗﻠﻚ ﺍﻟﱪﺍﻣﺞ ﺍﻟﺪﻳﻨﻴﺔ ﻳﺘﺠﺎﻭﺯ ﺗﻠﻚ ﺍﻷﻫﺪﺍﻑ ﺍﶈـﺪﻭﺩﺓ ﺇﱃ‬
‫ﺃﻫﺪﺍﻑ ﺍﴰﻞ ﺗﺘﺼﻞ ﲟﺤﺎﻭﻟﻪ ﺇﻋﺎﺩﺓ ﺑﻨﺎﺀ ﺻﻠﻪ ﺍﻟﱰﻳﻞ ﺑﺮﺑﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﲟﺎ ﻳﺘﻀﻤﻦ ﻟـﻴﺲ ﻓﻘـﻂ ﺗﻘـﺪﱘ‬
‫ﺍﳌﻌﻠﻮﻣﺎﺕ ﺍﻟﺪﻳﻨﻴﺔ ﺍﻟﻼﺯﻣﺔ ﺇﻟﻴﻪ ﻭﺇﳕﺎ ﺃﻳﻀﺎ ﻣﺴﺎﻋﺪﺗﻪ ﻋﻠﻰ ﺃﻥ ﻳﺘﻌﺎﻣﻞ ﻣﻊ ﻣﺸﺎﻋﺮﻩ ﻭﻭﺟﺪﺍﻧﺎﺗﻪ ﻭﺣﺎﺟﺎﺗﻪ ﻣـﻦ‬
‫ﻣﻨﻈﻮﺭ ﺟﺪﻳﺪ ﻣﺒﲎ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﺭﻓﻊ ﻣﻦ ﺍﻟﺼﻠﺔ ﺑﺎﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻓﺈﻥ ﺍﻷﻣﺮ ﻳﺘﻄﻠﺐ ﺇﻋﺎﺩﺓ ﻧﻈﺮ ﺟﺬﺭﻳـﻪ‬
‫ﰲ ﲨﻴﻊ ﺍﻟﱪﺍﻣﺞ ﻭﺍﳌﻤﺎﺭﺳﺎﺕ ﺍﻟﱵ ﺗﺘﻢ ﰲ ﺩﺍﺧﻞ ﺍﳌﺆﺳﺴﺔ ﺍﻹﺻﻼﺣﻴﺔ ﲟﺎ ﻳﻀﻤﻦ ﲢﻘﻴﻖ ﻫﺬﺍ ﺃﻫﺪﻑ ﺍﻟﻨﺒﻴﻞ‪،‬ﻭﰱ‬

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‫ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﻓﺎﻥ ﺍﻟﱪﻧﺎﻣﺞ ﺍﻟﺪﻳﲏ ﺍﻟﺘﻘﻠﻴﺪﻱ ﺃﻳﻀﺎ ﺳﻴﺸﻤﻠﻪ ﺍﻟﺘﻐﻴﲑ ﻟﻜﻲ ﻳﺼﺒﺢ ﺟﺰﺀﺍ ﻣﻦ ﻻ ﻳﺘﺠﺰﺃ ﻣﻦ ﺑﺮﻧـﺎﻣﺞ‬
‫ﺍﻹﺻﻼﺡ ﺍﻟﺮﻭﺣﻲ ﺍﻟﺸﺎﻣﻞ ﻟﻠﱰﻻﺀ‪.‬‬

‫‪ -٣‬ﺍﳌﻨﻈﻮﺭ ﺍﻹﺳﻼﻣﻲ ﻟﻺﺻﻼﺡ‬

‫ﻻ ﳝﻜﻦ ﺇﻻ ﳌﻜﺎﺑﺮ ﺃﻥ ﻳﻨﻜﺮ ﺃﻥ ﻧﻮﻉ ﺻﻠﺔ ﺍﻹﻧﺴﺎﻥ ﺑﺮﺑﻪ ﺗﺆﺛﺮ ﺗﺄﺛﲑ ﺣﺎﺳﻢ ﻋﻠﻰ ﻛﻞ ﺟﺎﻧـﺐ ﻣـﻦ‬
‫ﺟﻮﺍﻧﺐ ﺣﻴﺎﺓ ﺍﻹﻧﺴﺎﻥ ﻭﺳﻠﻮﻛﻪ ‪ ،‬ﻓﺎﻟﻔﺮﺩ ﺍﻟﺬﻱ " ﻳﻌﺮﻑ " ﺭﺑﻪ ﻣﻦ ﺧﻼﻝ ﻋﻘﻴﺪﺓ ﺻﺤﻴﺤﺔ ‪ ،‬ﻭﺍﻟﺬﻱ ﻳـﺆﻣﻦ‬
‫ﺑﺎﳉﺰﺍﺀ ﰲ ﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ‪ ،‬ﻭﺍﻟﺬﻱ " ﻳﻨﻔﻌﻞ " ‪‬ﺬﻩ ﺍﳌﻌﺮﻓﺔ ﻭﺫﻟﻚ ﺍﻹﳝﺎﻥ ﻓﻴﺴﺘﺸﻌﺮ ﺍﳋﺸﻴﺔ ﷲ ﻣﻦ ﺟﺎﻧﺐ ﻛﻤﺎ‬
‫ﳝﺘﻠﺊ ﻗﻠﺒﻪ ﺑﺎﻟﺮﺟﺎﺀ ﰲ ﻋﻔﻮﻩ ﻭﺇﺣﺴﺎﻧﻪ ﻣﻦ ﺟﺎﻧﺐ ﺁﺧﺮ ‪ ،‬ﻻ ﳝﻜﻦ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ " ﺳﻠﻮﻛﻪ " ﺍﻧﻌﻜﺎﺳﺎ ﻟﺘﻠـﻚ‬
‫ﺍﳋﺸﻴﺔ ﻭﺫﻟﻚ ﺍﻟﺮﺟﺎﺀ ‪ ،‬ﻓﻴﻜﻮﻥ ﺫﻟﻚ ﺍﻟﺴﻠﻮﻙ ﻣﺘﻤﺎﺷﻴﺎ ﻣﻊ ﻣﺎ ﻳﺪﻋﻮ ﺇﻟﻴﻪ ﺩﻳﻨﻪ ﻣﻦ ﺣﻔﻆ ﺍﻟﻨﻔﺲ ﻭﺣﻔﻆ ﺍﻟﻌﻘﻞ‬
‫ﻭﺣﻔﻆ ﺍﻟﺪﻳﻦ ﻭﺣﻔﻆ ﺍﳌﺎﻝ ﻭﺣﻔﻆ ﺍﻟﻨﺴﻞ‪،‬ﻭﻫﻮ ‪‬ﺬﺍ ﻳﻜﻮﻥ ﺷﺨﺺ ﻣﺘﻮﺍﻓﻖ ﻣﻊ ﻧﻔﺴﻪ ﻭ ﻣﻊ ﻏﲑﻩ ‪ ،‬ﻭﻳﻨﺪﺭﺍﻥ‬
‫ﻳﻘﻊ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ﰲ ﳐﺎﻟﻔﺎﺕ ﺷﺮﻋﻴﻪ ﺃﻭ ﻗﺎﻧﻮﻧﻴﻪ ﺣﱴ ﻭﻟﻮ ﻭﺍﺟﻬﻪ ﻗﺪﺭ ﻣﻦ ﺍﻟﻨﻘﺺ ﰲ ﺇﺷﺒﺎﻉ ﺣﺎﺟﺎﺗﻪ ﺍﳌﺎﺩﻳﺔ‬
‫ﺃﻭ ﺍﻟﻨﻔﺴﻴﺔ ‪ ،‬ﻻﻥ ﺻﻠﺘﻪ ﺑﺎﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺗﻜﻴﻒ ﻧﻈﺮﺗﻪ ﻟﻮﺟﻮﺩﻩ ﻛﻠﻪ ﰲ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ﻭﺍﳊﻴـﺎﺓ ﺍﻵﺧـﺮﺓ ‪،‬‬
‫ﻓﺘﻌﻴﻨﻪ ﻋﻠﻰ ﺃﻥ ﻳﻘﻨﻊ ﲟﺎ ﺃﻋﻄﺎﻩ ﺍﷲ ﻟﻪ ‪ ،‬ﻭﻋﻠﻰ ﺃﻥ ﻳﺒﺬﻝ ﺍﳉﻬﺪ ﻭﺍﻟﻌﺮﻕ ﻭﻋﻠﻰ ﻟﻦ ﻳﺴﻌﻰ ﻟﻜﺴﺐ ﺭﺯﻗﻪ ﻭﻳﺸﺒﻊ‬
‫ﺣﺎﺟﺘﻪ ﰲ ﺣﺪﻭﺩ ﻣﺎ ﻳﺮﺿﻰ ﺍﷲ ﺗﻌﺎﱃ‪،‬ﻭﺍﻥ ﻳﻨﻔﻖ ﻛﺴﺒﻪ ﰲ ﺃﻭﺟﻬﻪ ﺍﳌﺸﺮﻭﻋﺔ ‪ ،‬ﻭﺍﻥ ﻳﻌﺎﻣﻞ ﻏﲑﻩ ﲟﺎ ﳛـﺐ ﺃﻥ‬
‫ﻳﻌﺎﻣﻠﻮﻧﻪ ﺑﻪ ‪ ،‬ﻭﲟﻌﲎ ﺁﺧﺮ ﺃﻥ ﳚﻌﻞ ﺗﻌﺎﻣﻠﻪ ﻣﻊ ﺍﷲ ﺗﻌﺎﱃ ﻗﺒﻞ ﺃﻥ ﻳﻜﻮﻥ ﻣﻊ ﺍﻟﻨـﺎﺱ‪،‬ﻓﻬﻮ ﻳﺸـﻌﺮ ﺩﺍﺋﻤـﺎ ﺃﻥ‬
‫ﺍﻷﺷﺨﺎﺹ ﻭﺍﳌﻮﺍﻗﻒ ﺍﻟﱵ ﺗﻮﺍﺟﻬﻪ ﰲ ﺣﻴﺎﺗﻪ ﺇﳕﺎ ﻫﻲ ﻣﻘﺪﺭﻩ ﻭﻓﻖ ﳌﺸﻴﺌﺔ ﺍﻟﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ ،‬ﻭﺍﻥ ﺍﻷﺻـﻞ ﰲ‬
‫ﺍﻷﻣﺮ ﺍﻻﺑﺘﻼﺀ ﻭﺍﻻﺧﺘﻴﺎﺭ ‪ ،‬ﻭﺍﻧﻪ ﳏﺎﺳﺐ ﻋﻠﻰ ﻧﻴﺘﻪ ﻭﻋﻤﻠﻪ‪،‬ﻭﺍﻥ ﺣﺴﺒﻪ ﺃﻥ ﻳﺒﺬﻝ ﻗﺼﺎﺭﻯ ﺍﳉﻬﺪ ﻣﻠﺘﺰﻡ ﺑﺎﻟﻄﺎﻋﺔ‬
‫ﳌﻮﻻﻩ ‪ ،‬ﻭﺍﻥ ﺍﻟﻨﺘﻴﺠﺔ ﺍﻟﻨﻬﺎﺋﻴﺔ ﻫﻲ ﺍﻟﻔﻼﺡ ﻋﻠﻰ ﺃﻯ ﺣﺎﻝ ﻭﻣﻬﻤﺎ ﻛﺎﻧﺖ ﺍﻟﻨﺘﺎﺋﺞ ﰲ ﺃﻋﲔ ﺍﻟﻨﺎﺱ‪.‬‬
‫ﻭﺍﻟﻌﻜﺲ ﺃﻳﻀﺎ ﺻﺤﻴﺢ ‪ ،‬ﻓﺎﻟﻔﺮﺩ ﺍﻟﺬﻱ ﻋﻔﺖ ﺻﻠﺘﻪ ﺑﺮﺑﻪ ﻋﻠﻰ ﺃﻯ ﻭﺟﻪ ﻣﻦ ﺍﻟﻮﺟﻮﻩ ‪ ،‬ﺳﻮﺍﺀ ﲡﻠـﻰ‬
‫ﺫﻟﻚ ﰲ ﻗﺼﻮﺭ ﺍﳌﻌﺮﻓﺔ ﻭﺍﻹﳝﺎﻥ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﺃﻭ ﺗﺸﻮﻳﻬﻪ ‪،‬ﺃﻭ ﰲ ﻋﺪﻡ ﺍﻻﻧﻔﻌﺎﻝ ﺑﺘﻠﻚ ﺍﳌﻌﺮﻓـﺔ )ﺳـﻮﺍﺀ‬
‫ﻛﺎﻧﺖ ﻗﺎﺻﺮﺓ ﺃﻭ ﻛﺎﻓﻴﻪ( ﻭﻋﺪﻡ ﲢﻮﳍﺎ ﺇﱃ ﺣﺸﻴﻪ ﻭﺍﺿﺤﺔ ﷲ ﺃﻭ ﺇﱃ ﺭﺟﺎﺀ ﻭﺍﺿﺢ ﳌﺎ ﻋﻨـﺪﻩ ﺳـﺒﺤﺎﻧﻪ‪،‬ﻓﺎﻧﻪ‬
‫ﻳﺘﺮﺗﺐ ﻋﻠﻰ ﻫﺬﺍ ﻛﻠﻪ ﺃﻥ ﺳﻠﻮﻛﻪ ﺳﻴﻜﻮﻥ ﻣﺪﻓﻮﻉ ﺃﺳﺎﺳﺎ ﺑﺈﺷﺒﺎﻉ ﺣﺎﺟﺘﻪ ﺍﳌﺎﺩﻳﺔ ﺃﻭ ﺍﻟﻨﻔﺴﻴﺔ ﺃﻭ ﺍﻻﺟﺘﻤﺎﻋﻴـﺔ‬
‫ﻛﻤﺎ ﻳﺮﺍﻫﺎ ﻭﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺬﻱ ﻳﻈﻨﻪ ﺣﺴﻨﺎ " ﺍﻓﻤﻦ ﺯﻳﻦ ﻟﻪ ﺳﻮﺀ ﻋﻤﻠﻪ ﻓﺮﺍﻩ ﺣﺴﻨﺎ ﻓﺎﻧﻪ ﺍﷲ ﻳﻀﻞ ﻣﻦ ﻳﺸـﺎﺀ‬
‫ﻭﻳﻬﺪﻯ ﻣﻦ ﻳﺸﺎﺀ ﻓﻼ ﺗﺬﻫﺐ ﻧﻔﺴﻚ ﻋﻠﻴﻬﻢ ﺣﺴﺮﺍﺕ ﺇﻥ ﺍﷲ ﻋﻠﻴﻬﻢ ﲟﺎ ﻳﺼﻨﻌﻮﻥ " ‪،‬ﻭﺣﱴ ﺍﻣﻦ ﻛﺎﻧﺖ ﻋﻤﻠﻴﺔ‬
‫ﺍﻟﺘﻨﺸﺌﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻗﺪ ﳒﺤﺖ ﰲ ﺗﻠﻘﲔ ﺍﻟﻔﺮﺩ ﻣﺎ ﻳﺴﻤﻰ ﺑﺎﳌﻌﺎﻳﲑ ﻭﺍﻟﻘﻴﻢ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺃﻡ ﺍﳋﻼﻗﻴﺔ ﺍﳌﺴﺘﻤﺪﺓ ﻣﻦ‬
‫ﻣﺼﺎﺩﺭ ﺇﻧﺴﺎﻧﻴﻪ ﻻ ﺗﻨﺒﺜﻖ ﻣﺒﺎﺷﺮﺓ ﻋﻦ ﺍﻟﺼﻠﺔ ﺑﺎﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻓﺎﻥ ﻫﺬﻩ ﺍﳌﻌﺎﻳﲑ ﻭﺍﻟﻘﻴﻢ ﳍﺎ ﺣﺪﻭﺩﻫﺎ ﺍﻟـﱵ‬
‫ﺗﻘﻒ ﻋﻨﺪﻫﺎ ﰲ ﺗﻮﺟﻴﻪ ﺍﻟﺴﻠﻮﻙ ﻭﺿﺒﻄﻬﺎ‪ ،‬ﻭﺫﻟﻚ ﺃﻥ ﺍﻟﺴﻠﻮﻙ ﻭﻓﻖ ﻟﺘﻠﻚ ﺍﳌﻌﺎﻳﲑ ﻭ ﺍﻷﺧﻼﻗﻴﺎﺕ ﺍﻟﺒﺸـﺮﻳﺔ ﻻ‬

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‫ﻳﻘﻮﻡ ﻋﻠﻰ ﺃﺳﺎﺱ ﻣﺘﲔ ﻣﻦ ﻣﺮﺍﻗﺒﺔ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻭﺇﳕﺎ ﻳﻘﻮﻡ ﻋﻠﻰ ﻣﺮﺍﻗﺒﺔ ﺍﻟﻨﺎﺱ ﻓﻘﻂ ‪ ،‬ﺃﻭ ﳎﺮﺩ ﺍﳌﺮﺍﻗﺒـﺔ‬
‫ﺍﻟﺬﺍﺗﻴﺔ ‪ ،‬ﻭﺇﳕﺎ ﻳﻜﻮﻥ ﻣﺘﺒﻊ ﻟﻠﺴﺒﻞ ﺍﻟﱵ ﺗﻔﺮﻕ ‪‬ﻢ ﻋﻦ ﺳﺒﻴﻠﻪ‪،‬ﻻﻥ ﺗﻠﻚ ﺍﻟﻘﻴﻢ ﺍﻟﺒﺸﺮﻳﺔ ﻭﺍﳌﺮﺍﻗﺒﺔ ﺍﻟﺒﺸﺮﻳﺔ ﺗﻘـﻮﻡ‬
‫ﻋﻠﻰ ﺁﺭﺍﺀ ﺑﺸﺮﻳﻪ ﻳﻌﺮﺽ ﳍﺎ ﺍﳍﻮﻯ ﻭﺍﻻﻋﺘﺒﺎﺭﺍﺕ ﺍﻟﺬﺍﺗﻴﺔ ﺍﻟﱵ ‪‬ﺘﺪﻱ ﲟﻌﺎﻳﲑ ﺧﺎﺭﺟﻪ ﻋﻦ ﺍﻟﺬﺍﺕ ‪ ،‬ﺻـﺤﻴﺢ ﺃﻥ‬
‫ﺍﻟﻜﺜﲑﻳﻦ ﻳﻈﻠﻮﻥ ﻣﻦ ﺑﲔ ﻫﺆﻻﺀ ﳑﻦ ﻳﺴﻠﻜﻮﻥ ﻭﻓﻖ ﻟﻠﻨﻈﻢ ﻭﺍﻟﻘﻮﺍﻧﲔ‪،‬ﻭﻟﻜﻦ ﻣﻌﻈﻢ ﻣﻦ ﻳﻘﻌﻮﻥ ﰲ ﺍﻻﳓـﺮﺍﻑ‬
‫ﻳﻜﻮﻧﻮﻥ ﻣﻦ ﺗﻠﻚ ﺍﻟﻔﺌﺔ ﺃﻳﻀﺎ‪.‬‬
‫ﻓﻬﻞ ﳝﻜﻦ ﻭﺍﳊﺎﻝ ﻛﺬﻟﻚ ﺃﻥ ﻧﺘﺠﺎﻫﻞ ﻫﺬﺍ ﺍﻟﺒﻌﺪ ﺍﻷﺳﺎﺳﻰ ﻣﻦ ﺍﻷﺑﻌﺎﺩ ﺍﳌﺆﺛﺮﺓ ﻋﻠـﻰ ﺍﻟﺸﺨﺼـﻴﺔ‬
‫ﺍﻹﻧﺴﺎﻧﻴﺔ ﰲ ﺳﻮﺍﺋﻬﺎ ﺃﻭ ﺍﳓﺮﺍﻓﻬﺎ ﺇﻻ ﻭﻫﻮ ﺍﻟﺒﻌﺪ ﺍﻟﺮﻭﺣﻲ ؟ ﻣﻬﻞ ﳝﻜﻦ ﻟﻨﺎ ﺃﻥ ﻧﺴﺘﻔﻴﺪ ﺣﻘﻴﻘﺔ ﻣـﻦ ﺍﻟﻨﻤـﺎﺫﺝ‬
‫ﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﱵ ﻇﻬﺮﺕ ﰲ ﳎﺘﻤﻌﺎﺕ ﺃﺧﺮﻯ ﳍﺎ ﺗﻮﺟﻬﺎ‪‬ﺎ ﺍﳌﻌﺮﻭﻓﺔ ﺍﻟﱵ ﺗﻘﻮﻡ ﻋﻠﻰ ﺍﻻﺑﺘﻌﺎﺩ ﻋﻦ ﺍﻟﻘﺼﺪ‪-‬ﺳﻮﺍﺀ ﰲ‬
‫ﺣﻜﻢ ﻣﻮﺍﻃﻨﻴﻬﺎ ﺃﻭ ﰲ ﺗﻮﺟﻬﺎﺕ ﻋﻠﻤﺎﺋﻬﺎ ﻭ ﻣﺘﺨﺼﺼﻴﻬﺎ ﺍﳌﻬﻨﻴﲔ ‪ -‬ﻋﻦ ﺃﻯ ﺷﺊ ﻳﺸﲑ ﺇﱃ ﺍﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ‬
‫ﻟﻈﺮﻭﻑ ﺗﺎﺭﳜﻴﺔ ﻣﺮﺕ ‪‬ﺎ ﳎﺘﻤﻌﺎ‪‬ﺎ ﻭﺃﺩﺕ ﺇﱃ ﺍﻟﻘﻄﻴﻌﺔ ﻓﻴﻤﺎ ﺑﲔ ﺍﻟﺪﻳﻦ ﺍﶈﺮﻑ ﻭﺑﲔ ﺇﺩﺍﺭﺓ ﺷـﺌﻮﻥ ﺍ‪‬ﺘﻤـﻊ‬
‫ﻭﺗﻄﻮﺭﺍﺕ ﺍﻟﻌﻠﻢ ﻓﻴﻪ ؟‬
‫ﺇﻥ ﺍﳊﻖ ﺍﻟﺬﻱ ﻻ ﻣﺮﺍﺀ ﻓﻴﻪ ﺃﻧﻨﺎ ﻫﻨﺎ ﰲ ﳎﺘﻤﻌﺎﺗﻨﺎ ﺍﻹﺳﻼﻣﻴﺔ ﻧﻨﻄﻠﻖ ﻣﻦ ﻣﻨﻄﻠﻘﺎﺕ ﲣﺘﻠﻒ ﺍﺧـﺘﻼﻑ‬
‫ﺟﻮﻫﺮﻱ ﻋﻦ ﺗﻠﻚ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﻟﻌﻠﻤﺎﻧﻴﺔ ‪ ،‬ﻭﺍﻧﻪ ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﺘﻔﺮﻳﻂ ﺍﻟﺸـﺪﻳﺪ ﺃﻥ ﻧﻨﺴـﺎﻕ ﺇﱃ ﺍﻟﺘﺴـﻠﻴﻢ ﺩﻭﻥ‬
‫ﲤﺤﻴﺺ ﲟﺎ ﺑﻨﻴﺖ ﻋﻠﻴﻪ ﺣﻀﺎﺭ‪‬ﻢ ﻭﻋﻠﻮﻣﻬﻢ ﻭﻣﻬﻨﻬﻢ ﻣﻦ ﻣﺴﻠﻤﺎﺕ ‪ ،‬ﻭﺍﻥ ﻣﻦ ﻭﺍﺟﺒﻨﺎ ﺃﻣﺎﻡ ﳎﺘﻤﻌﺎﺗﻨﺎ ﻭﻗﺒـﻞ‬
‫ﺫﻟﻚ ﺃﻣﺎﻡ ﺭﺑﻨﺎ ﺃﻥ ﻧﻌﻴﺪ ﺍﻟﻨﻈﺮ ﰲ ﳑﺎﺭﺳﺘﻨﺎ ﻟﻨﻀﻌﻬﺎ ﻋﻠﻰ ﺍﻟﻄﺮﻳﻖ ﺍﻟﺼﺤﻴﺢ ﺍﻟﺬﻱ ﻳﻨﻄﻠﻖ ﻣﻦ ﺍﻹﳝﺎﻥ ﺑﺎﻥ ﺗﻠـﻚ‬
‫ﺍﳉﻮﺍﻧﺐ ﺍﻟﺮﻭﺣﻴﺔ ﺍﳌﺘﺼﻠﺔ ﲟﻌﺮﻓﺔ ﺍﻹﻧﺴﺎﻥ ﺑﺮﺑﻪ ﻭﻣﺮﺍﻗﺒﺘﻪ ﻗﺒﻞ ﺍﳊﺴﺎﺏ ﰲ ﻳﻮﻡ ﺗﺸﺨﺺ ﻓﻴﻪ ﺍﻷﺑﺼﺎﺭ ﻫﻲ ﳏﻮﺭ‬
‫ﺣﻴﺎﺓ ﺍﻹﻧﺴﺎﻥ ﻛﻠﻬﺎ ‪ ،‬ﻭﺃ‪‬ﺎ ﺍﻷﺳﺎﺱ ﰲ ﺍﺳﺘﻮﺍﺀ ﺷﺨﺼﻴﺘﻪ ﻭﺍﺳﺘﻘﺎﻣﺔ ﺳﻠﻮﻛﻪ‪،‬ﻭﺍﻥ ﺿﻌﻔﻬﺎ ﻫـﻮ ﺍﻷﺳـﺎﺱ ﰲ‬
‫ﺍﳓﺮﺍﻓﻪ ﻭﲡﺎﻭﺯﻩ ‪ ،‬ﻭﺍﻥ ﺃﻯ ﳏﺎﻭﻟﻪ ﻟﺘﺼﺤﻴﺢ ﺍﻟﺴﻠﻮﻙ ﺃﻡ ﺍﻻﲡﺎﻫﺎﺕ ﻻ ﳝﻜﻦ ﺑﺄﻯ ﺣﺎﻝ ﺃﻥ ﺗﺘﺠﺎﻫﻞ ﻫﺬﺍ ﺍﻟﺒﻌﺪ‬
‫ﺍﻟﺮﻭﺣﻲ‪.‬‬

‫ﺍﻹﺟﺮﺍﺀﺍﺕ ﺍﻟﱵ ﻳﺘﻄﻠﺒﻬﺎ ﺗﻄﺒﻴﻖ ﺍﻟﻨﻤﻮﺫﺝ ﺍﻹﺳﻼﻣﻲ‬ ‫‪-٤‬‬

‫ﺇﺫﺍ ﺳﻠﻤﻨﺎ ﺑﺼﺤﺔ ﺍﻟﺘﺤﻠﻴﻞ ﺍﻟﺴﺎﺑﻖ ﻓﺎﻧﻪ ﻳﻠﺰﻡ ﻋﻦ ﺫﻟﻚ ﺍﻟﻀﺮﻭﺭﺓ ﺍﻟﺘﺴﻠﻴﻢ ﺃﻳﻀﺎ ﺑﺄﻧﻪ ﻳﻨﺒﻐـﻲ ﺍﻟﻨﻈـﺮ ﻟﻌﻤﻠﻴـﺔ‬
‫ﺍﻟﺼﻼﺡ ﻭﺇﻋﺎﺩﺓ ﺍﻟﺘﺄﻫﻴﻞ ﻣﻦ ﻣﻨﻈﻮﺭ ﺟﺪﻳﺪ ﻳﻌﻄﻰ ﺍﳉﺎﻧﺐ ﺍﻟﺮﻭﺣﻲ ﻣﻜﺎﻥ ﺍﻟﺼﺪﺍﺭﺓ ﰲ ﻛﻞ ﺍﻟﻨﻈﻢ ﻭﺍﻟﺘﺮﺗﻴﺒﺎﺕ‬
‫ﻭ ﺍﳌﻤﺎﺭﺳﺎﺕ ﻭﺍﻹﺟﺮﺍﺀﺍﺕ ﺍﻟﱵ ﺗﺘﻢ ﺩﺍﺧﻞ ﺍﻟﺴﺠﻮﻥ ﻭﻣﺆﺳﺴﺎﺕ ﻟﺮﻋﺎﻳﺔ ﺍﻷﺣﺪﺍﺙ ‪ ،‬ﻭﺑﻌﺪﻩ ﺗﺄﺗﻰ ﺍﻻﻫﺘﻤﺎﻣﺎﺕ‬
‫ﺍﳋﺎﺻﺔ ﺑﻌﺰﻝ ﺍﻟﱰﻻﺀ ﻭﻭﻗﺎﻳﺔ ﺍ‪‬ﺘﻤﻊ ﻣﻦ ﺷﺮﻫﻢ ﺃﻭ ﺍﻫﺘﻤﺎﻣﺎﺕ ﺍﻟﻌﻘﺎﺏ ﻭﺍﻟﺮﺩﻉ ﺃﻡ ﺍﻫﺘﻤﺎﻣﺎﺕ ﺍﻟﺮﻋﺎﻳﺔ ﺍﳌﺎﺩﻳﺔ ‪/‬‬
‫ﺍﻟﻨﻔﺴﻴﺔ ‪ /‬ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻟﱵ ﻛﺎﻧﺖ ﳍﺎ ﺍﻟﺴﻴﺎﺩﺓ ﺗﻘﻠﻴﺪﻳﺎ‪.‬‬
‫‪ -١‬ﻓﺎﻥ ﻛﻨﺎ ﻧﺮﻳﺪ ﺣﻘﺎ ﺇﻋﺎﺩﺓ ﺗﺄﻫﻴﻞ ﺍﻟﱰﻻﺀ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺬﻱ ﺑﻴﻨﺎﻩ ﻓﺎﻥ ﺍﻷﻣﺮ ﻳﺘﻄﻠﺐ ﺇﺗﺒﺎﻉ ﺃﺳﺲ ﺟﺪﻳـﺪﺓ‬

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‫ﻻﺧﺘﻴﺎﺭ ﺍﻟﻌﺎﻣﻠﲔ ﰲ ﺗﻠﻚ ﺍﳌﺆﺳﺴﺎﺕ ﺍﻟﻌﻘﺎﺑﻴﺔ )ﺳﻮﺍﺀ ﻣﻦ ﺍﳌﺴﺌﻮﻟﲔ ﻋﻠﻰ ﺍﳉﻮﺍﻧﺐ ﺍﻷﻣﻨﻴﻪ ﺃﻭ ﺍﻻﺟﺘﻤﺎﻋﻴـﺔ ﺃﻭ‬
‫ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﺃﻭ ﺍﳌﻬﻨﻴﺔ( ﻣﻦ ﺑﲔ ﺃﻫﻞ ﺍﻻﻟﺘﺰﺍﻡ ﳑﻦ ﻳﺮﻏﺒﻮﻥ ﰲ ﺍﻟﻌﻤﻞ ﰲ ﻫﺬﻩ ﺍ‪‬ﺎﻻﺕ ﺍﻟﺼﻼﺣﻴﺔ ﺍﺣﺘﺴﺎﺏ ﻟﻸﺟﺮ‬
‫ﻋﻨﺪ ﺍﷲ ﺳﺒﺤﺎﻧﻪ)ﺇﺿﺎﻓﺔ ﺇﱃ ﺭﺍﺗﺐ ﺍﻟﻮﻇﻴﻔﺔ ﺑﻄﺒﻴﻌﺔ ﺍﳊﺎﻝ(ﺧﺪﻣﻪ ﻹﺧﻮﺍ‪‬ﻢ ﺍﳌﺴﻠﻤﲔ ﳑﻦ ﺍﳓﺮﻓﻮﺍ ﻋﻦ ﺍﳉـﺎﺩﺓ‬
‫ﺳﻌﻴﺎ ﻹﺻﻼﺣﻬﻢ ﻭﻋﻮﺩ‪‬ﻢ ﺇﱃ ﺍﷲ ﺍﻟﱵ ﺗﺘﺮﺗﺐ ﻋﻠﻴﻬﺎ ﻋﻮﺩ‪‬ﻢ ﺇﱃ ﺳﻌﻪ ﺍﳊﻴﺎﺓ ﺍﻟﻄﺒﻴﻌﻴﺔ ﺍﻟﺮﺍﺷﺪﺓ ﰲ ﳎـﺘﻤﻌﻬﻢ‬
‫ﺑﺪﻝ ﻣﻦ ﺿﻴﻖ ﺣﻴﺎﻩ ﺍﻻﳓﺮﺍﻑ‪.‬‬
‫‪ -٢‬ﰒ ﺍﻧﻪ ﻣﻬﻤﺎ ﻛﺎﻥ ﺍﻻﻟﺘﺰﺍﻡ ﺍﻷﺻﻠﻰ ﻟﻠﻤﺨﺘﺎﺭﻳﻦ ﰲ ﻫﺬﻩ ﺍ‪‬ﺎﻻﺕ ﺍﻹﺻﻼﺣﻴﺔ ﻓﺎﻥ ﺍﳋﻄﻮﺓ ﺍﻟﺘﺎﻟﻴـﺔ ﻫـﻲ‬
‫ﺗﺪﺭﻳﺐ ﲨﻴﻊ ﺍﻟﻌﺎﻣﻠﲔ ﻗﺒﻞ ﺍﺳﺘﻼﻡ ﺍﻟﻌﻤﻞ ﻋﻠﻰ ﺃﺩﺍﺀ ﻭﺍﺟﺒﺎ‪‬ﻢ ﺍﻟﻮﻇﻴﻔﻴﺔ ﺍﻧﻄﻼﻗﺎ ﻣﻦ ﻫﺬﺍ ﺍﳌﻨﻈﻮﺭ ﺍﻹﺳـﻼﻣﻲ‬
‫ﺍﻟﺼﺤﻴﺢ ‪ ،‬ﺍﻟﺬﻱ ﻳﻘﻮﻡ ﻋﻠﻰ ﺍﻟﻨﻈﺮ ﻟﻠﱰﻻﺀ ﻋﻠﻰ ﺃ‪‬ﻢ ﺃﺧﻮﻩ ﰲ ﺍﻝ ﺗﻨﻜﺒﻮﺍ ﺍﻟﻄﺮﻳـﻖ ﻭﳛﺘـﺎﺟﻮﻥ ﺇﱃ ﺟﺮﻋـﻪ‬
‫ﺗﻌﻮﻳﻀﻴﻪ ﻣﻦ ﺍﻷﺩﻭﻳﻪ ﺍﻟﺮﻭﺣﻴﺔ ﺍﻟﺸﺎﻓﻴﺔ ﺍﻟﱵ ﺗﺘﻤﺜﻞ ﰲ ﻣﻌﺎﻣﻠﺘﻬﻢ ﻛﺈﺧﻮﺍﻥ ﰱ ﺍﷲ ﺗﻌﺎﱃ ) ﻭﻳﺘﻀﻤﻦ ﻫﺬﺍ ﺑﻄﺒﻴﻌﺔ‬
‫ﺍﳊﺎﻝ ﺍﻻﻫﺘﻤﺎﻡ ﺃﻳﻀﺎ ﺑﻀﺒﻂ ﺳﻠﻮﻛﻬﻢ ﺣﱴ ﻻ ﻳﻜﻮﻧﻮﺍ ﺳﺒﺐ ﺑﺈﳊﺎﻕ ﺍﻷﺫﻯ ﺑﻐﲑﻫﻢ ( ﺣﱴ ﳛﺴﻮﺍ ﺃﻥ ﻛـﻞ‬
‫ﺍﻟﻌﺎﻣﻠﲔ ﰲ ﺍﳌﺆﺳﺴﺔ ﺍﻟﻌﻘﺎﺑﻴﺔ ﻻ ﻳﺮﻳﺪﻭﻥ ﳍﻢ ﺇﻻ ﺍﳋﲑ ﻭﻳﺴﻌﻮﻥ ﰲ ﻣﺴـﺎﻋﺪﺍ‪‬ﻢ ) ﺃﻳﻀـﺎ ﻃﺎﳌـﺎ ﺍﻟﺘﺰﻣـﻮﺍ‬
‫ﺑﺎﻟﺴﻠﻮﻛﻴﺎﺕ ﺍﳌﻘﺒﻮﻟﺔ ( ﺑﻜﻞ ﻃﺮﻳﻖ‪،‬ﻭ‪‬ﺬﺍ ﻳﻘﺪﻡ ﺍﻟﻌﺎﻣﻠﻮﻥ ﻟﻠﱰﻻﺀ ﳕﻮﺫﺝ ﻟﻠﺸﺨﺺ ﺍﳌﺴﻠﻢ ﻳﻌﻴﺪ ﺛﻘﺘﻬﻢ ﰲ ﺍﻟﻨﺎﺱ‬
‫ﻭﰱ ﺍ‪‬ﺘﻤﻊ ﻭﰱ ﺃﻧﻔﺴﻬﻢ ‪ ،‬ﻭﻳﻜﻮﻥ ﺑﺪﻳﻞ ﻋﻦ ﺍﻟﻨﻈﺮﺓ ﺍﻟﻌﺪﺍﺋﻴﺔ ﺍﳌﺘﻨﻤﺮﺓ ﺍﻟﱵ ﻗﺪ ﻳﻨﻈﺮ ‪‬ﺎ ﺍﻟﻜﺜﲑﻭﻥ ﻣﻦ ﺍﻟـﱰﻻﺀ‬
‫ﻟﻠﻌﺎﻣﻠﲔ ‪ ،‬ﻭﻫﺬﺍ ﳝﻬﺪ ﺍﻟﻄﺮﻳﻖ ﺃﻣﺎﻡ ﺗﻘﺪﱘ ﺍﻟﺘﻮﺟﻴﻪ ﻭﺍﳌﺴﺎﻋﺪﺓ ﺍﻷﺧﻮﻳﺔ ﺍﳌﻘﺒﻮﻟﺔ ﺍﻟﱵ ﺗﻌﲔ ﺍﻟﱰﻻﺀ ﻋﻠﻰ ﺍﻻﺭﺗﻘﺎﺀ‬
‫ﺑﺄﻧﻔﺴﻬﻢ ﻣﻦ ﳐﺘﻠﻒ ﺍﻟﻨﻮﺍﺣﻲ ﻧﺘﻴﺠﺔ ﻹﺻﻼﺡ ﺻﻠﺘﻬﻢ ﺑﺎﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪.‬‬
‫‪ -٣‬ﺃﻣﺎ ﺍﻷﺧﺼﺎﺋﻴﻮﻥ ﺍﻻﺟﺘﻤﺎﻋﻴﻮﻥ ﺍﻟﻌﺎﻣﻠﻮﻥ ﰲ ﺍﻟﺴﺠﻮﻥ ﻭﻣﺆﺳﺴﺎﺕ ﺭﻋﺎﻳﺔ ﺍﻷﺣﺪﺍﺙ ﻓﺎﻧﻪ ﻳﻘﻊ ﻋﻠﻴﻬﻢ ﻋﺐﺀ‬
‫ﺇﺿﺎﰲ ﰲ ﺇﻃﺎﺭ ﻫﺬﺍ ﺍﻟﻨﻤﻮﺫﺝ ﻳﺘﻤﺜﻞ ﰲ ﺩﺭﺍﺳﺔ ﺣﺎﻟﺔ ﻛﻞ ﻧﺰﻳﻞ ‪ ،‬ﻭﺗﻘﻴﻴﻢ ﺩﺭﺟﺔ ﳕﻮﻩ ﺍﻟﻮﺣﻲ ﲟﻌﲎ ﺩﺭﺟﺔ ﻓﻬﻤﻪ‬
‫ﻭﻣﻌﺮﻓﺘﻪ ﺑﺎﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻭﺩﺭﺟﺔ ﺍﻧﻔﻌﺎﻟﻪ ‪‬ﺬﻩ ﺍﳌﻌﺮﻓﺔ ﰲ ﺷﻜﻞ ﺧﻮﻑ ﻣﻦ ﺍﷲ ﻭﺭﺟـﺎﺀ ﻓﻴـﻪ ﻭﺩﺭﺟـﺔ‬
‫ﺍﻧﻌﻜﺎﺱ ﻫﺬﺍ ﻋﻠﻰ ﺳﻠﻮﻛﻪ ﺍﻟﺴﺎﺑﻖ ﺍﻹﻳﺪﺍﻉ ﰒ ﻋﻠﻰ ﺳﻠﻮﻛﻪ ﺍﳊﺎﱄ ‪ ،‬ﰒ ﻭﺿﻊ ﺍﳋﻄـﻂ ﺍﻟﻌﻼﺟﻴـﺔ ﺍﳌﻨﺎﺳـﺒﺔ‬
‫ﳌﻌﺎﻭﻧﺘﻪ ‪ -‬ﻣﻦ ﺧﻼﻝ ﺍﻟﻌﻼﻗﺔ ﺍﳌﻬﻨﻴﺔ ‪ /‬ﺍﻟﺮﻭﺣﻴﺔ ﺍﻟﻮﺛﻴﻘﺔ ﻭﻣﻦ ﺧﻼﻝ ﺍﻷﻧﺸﻄﻪ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﳌﺼـﻤﻤﺔ ﺑﺸـﻜﻞ‬
‫ﺧﺎﺹ ‪ -‬ﻋﻠﻰ ﺍﳋﺮﻭﺝ ﻣﻦ ﺃﺳﺮﺍﺭ ﺗﺼﻮﺭﺍﺗﻪ ﺍﻟﻘﺪﳝﺔ ﻋﻦ ﻧﻔﺴﻪ ﻭﻋﻦ ﺭﻓﺎﻗﻪ ﻭﻋﻦ ﳎﺘﻤﻌﻪ ﻭﻋﻦ ﺭﺑـﻪ ‪ ،‬ﻭﺑﻠﻐـﻪ‬
‫ﺃﺧﺮﻯ ﻣﺴﺎﻋﺪﺗﻪ ﻋﻠﻰ ﺍﻟﺪﺧﻮﻝ ﺇﱃ ﻣﺮﺗﺒﻪ ﺃﺭﻗﻰ ﻣﻦ ﻣﺮﺍﺗﺐ ﺍﻻﺭﺗﻘﺎﺀ ﺍﻟﺮﻭﺣﻲ‪ .‬ﻭﳌﺎ ﻛﺎﻧﺖ ﳑﺎﺭﺳـﺔ ﺍﳋﺪﻣـﺔ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﺴﺘﻮﻯ ﺍﻟﺬﻱ ﻳﺘﺠﺎﻭﺯ ﺍﳌﻤﺎﺭﺳﺔ ﺍﻟﺘﻘﻠﻴﺪﻳﺔ ﻳﻌﺘﱪ ﺃﻣﺮ ﺟﺪﻳﺪ ﺇﲤﺎﻡ ﻋﻠﻰ ﻣﻌﻈﻢ ﺍﳌﻤﺎﺭﺳﲔ‬
‫ﻓﺎﻥ ﻫﺬﺍ ﳛﺘﺎﺝ ﺇﱃ ﻣﻘﺎﻝ ﺁﺧﺮ ﺃﻛﺜﺮ ﺗﻔﺼﻴﻞ ﻳﺮﻛﺰ ﻋﻠﻰ ﻫﺬﺍ ﺍﳉﺎﻧﺐ ﻓﻴﻮﺿﺢ ﺃﺑﻌﺎﺩﻩ ﻭﻳﺼﻒ ﻋﻤﻠﻴﺎﺗﻪ ﻋﻠـﻰ‬
‫ﻭﺟﻪ ﻻ ﻳﺘﻴﺴﺮ ﰲ ﻣﺜﻞ ﻫﺬﻩ ﺍﳌﻌﺎﳉﺔ‪.‬‬
‫‪ -٤‬ﻭﻳﻼﺣﻆ ﺃﻳﻀﺎ ﺃﻥ ﲣﻄﻴﻂ ﻭﺗﻨﻔﻴﺬ ﲨﻴﻊ ﺍﻷﻧﺸﻄﻪ ﺍﻟﱵ ﺗﺘﻢ ﰲ ﺍﳌﺆﺳﺴﺎﺕ ﺍﻹﺻﻼﺣﻴﺔ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻨﻄﻠﻖ ﻣﻦ‬
‫ﻫﺬﻩ ﺍﳌﻨﻄﻠﻘﺎﺕ ﺍﻟﱵ ﺗﻌﻄﻰ ﺍﳉﻮﺍﻧﺐ ﺍﻟﺮﻭﺣﻴﺔ ﻣﻜﺎﻥ ﺍﻟﺼﺪﺍﺭﺓ ﲝﻴﺚ ﻻ ﺗﻌﻮﺩ ﺍﻷﻧﺸﻄﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﺘﺮﻓﻴﻬﻴﺔ‬

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‫ﻭﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻭﺍﳌﻬﻨﻴﺔ ﻫﺪﻓﺎ ﰲ ﺫﺍ‪‬ﺎ ‪ ،‬ﻭﺇﳕﺎ ﺗﻜﻮﻥ ﻭﺳﺎﺋﻞ ﺗﺴﺘﺨﺪﻡ ﻭﻳﺘﻢ ﺗﻘﻮﳝﻬﺎ ﰲ ﺿﻮﺀ ﻣﺎ ﲢﻘﻘﻪ ﻣﻦ ﺍﺭﺗﻘـﺎﺀ‬
‫ﺭﻭﺣﻲ ﻭﺇﺻﻼﺡ ﻟﺼﻠﺔ ﺍﻟﱰﻳﻞ ﺑﺮﺑﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﳑﺎ ﻳﻨﻌﻜﺲ ﻋﻠﻰ ﲨﻴﻊ ﺟﻮﺍﻧﺐ ﺳﻠﻮﻛﻪ ﺑﺎﻟﺘﺎﱄ ‪ ،‬ﻓﺎﻷﻧﺸﻄﺔ‬
‫ﻣﻬﻤﺎ ﻛﺎﻧﺖ ﺃﳘﻴﺘﻬﺎ ﺗﺘﻮﻗﻒ ﰲ ﺃﻭﻗﺎﺕ ﺃﺩﺍﺀ ﺍﻟﺼﻠﻮﺍﺕ ﻣﺜﻼ‪:‬ﻭﻟﻴﺲ ﺍﳌﻬﻢ ﰲ ﺍﳌﺒﺎﺭﻳﺎﺕ ﺍﻟﺮﻳﺎﺿﻴﺔ ﺍﻟﻔﻮﺯ ﺃﻭ ﺍﳍﺰﳝﺔ‬
‫ﺑﻘﺪﺭ ﺃﳘﻴﺔ ﺳﻴﺎﺩﺓ ﺍ ﻟﺮﻭﺡ ﻭﺍﻟﻌﻼﻗﺎﺕ ﺍﻷﺧﻮﻳﺔ ﺑﲔ ﺍﻟﱰﻻﺀ ﻭﻫﻜﺬﺍ ‪...‬‬
‫‪ - ٥‬ﻭﻻ ﳜﻔﻰ ﺍﻧﻪ ﰲ ﻣﺜﻞ ﺗﻠﻚ ﺍﻷﺣﻮﺍﻝ ﺳﻴﻜﻮﻥ ﻫﻨﺎﻙ ﺑﺎﻟﻄﺒﻊ ﺍﻫﺘﻤﺎﻡ ﺧﺎﺹ ﲟﻲ ﻳﺴﻤﻰ ﺗﻘﻠﻴﺪﻳﺎ ﺑـﺎﻟﱪﺍﻣﺞ‬
‫ﺍﻟﺪﻳﻨﻴﺔ ﺍﻟﱵ ﺗﻘﺪﻡ ﺍﳌﻌﺎﺭﻑ ﺍﻟﺪﻳﻨﻴﺔ ﻣﻦ ﺧﻼﻝ ﺍﶈﺎﺿﺮﺍﺕ ﻭﺍﻟﻨﺪﻭﺍﺕ ﺃﻭ ﺣﻠﻘـﺎﺕ ﲢﻔـﻴﻆ ﺍﻟﻘـﺮﺍﻥ ﺍﻟﻜـﺮﱘ‬
‫ﻭﻏﲑﻫﺎ‪،‬ﻭﻟﻜﻦ ﺣﱴ ﻫﺬﻩ ﺍﻟﱪﺍﻣﺞ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻘﻮﻡ ‪‬ﺎ ﻟﺪﻋﺎ ﻣﻦ ﻧﻮﻉ ﺧﺎﺹ )‪ (٤‬ﻳﺘﻔﻬﻤﻮﻥ ﻭﻇﻴﻔﺔ ﺗﻠﻚ ﺍﻟﱪﺍﻣﺞ‬
‫ﰲ ﺍﻟﺒﻨﺎﺀ ﺍﻟﻜﻠﻰ ﳋﻄﺔ ﺍﻹﺻﻼﺡ ﰲ ﺍﳌﺆﺳﺴﺎﺕ ﺍﻟﻌﻘﺎﺑﻴﺔ‪،‬ﻭﰱ ﻫﺬﺍ ﺍﻹﻃﺎﺭ ﻓﺎﻥ ﺍﻟﺒﻮﺍﺩﺭ ﺍﻟﻄﺒﻴﻌﻴﺔ ﺑﺎﻟﺘﺴـﺠﻴﻞ ﺃﻥ‬
‫ﻗﺴﻢ ﺍﻟﺪﻋﺎﺓ ﲜﺎﻣﻌﺔ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺑﻦ ﺳﻌﻮﺩ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻗﺪ ﺑﺪﺍ ﰲ ﺗﻄﻮﻳﺮ ﻣﺎ ﳝﻜﻦ ﺃﻥ ﻧﺴـﻤﻴﻪ " ﺑﺎﻟـﺪﻋﻮﺓ‬
‫ﺍﻟﻌﻼﺟﻴﺔ " ﺃﻱ ﺍﻟﺪﻋﻮﺓ ‪‬ﺪﻑ ﺇﺻﻼﺡ ﺍﻷﻓﺮﺍﺩ ﺍﻟﺬﻳﻦ ﺍﺭﺗﻜﺒﻮﺍ ﺃﻓﻌﺎﻝ ﺍﳓﺮﺍﻓﻴﺔ ﺃﻭ ﺍﳌﻌﺮﺿﲔ ﻟﻼﳓﺮﺍﻑ‪،‬ﻭ‪‬ـﺬﻩ‬
‫ﺍﻟﻄﺮﻳﻘﺔ ﺗﻠﺘﻘﻲ ﺟﻬﻮﺩ ﺍﻟﺪﻋﺎﺓ ﺇﱄ ﺍﷲ ﲜﻬﻮﺩ ﻏﲑﻫﻢ ﻣﻦ ﺍﻷﺧﺼﺎﺋﻴﲔ ﺍﻻﺟﺘﻤﺎﻋﻴﲔ ﻭﺍﳌﺴﺌﻮﻟﲔ ﻋﻦ ﺍﳊﺮﺍﺳـﺔ‬
‫ﻭﻋﻦ ﺍﻷﻣﻦ ﰲ ﺍﳌﺆﺳﺴﺎﺕ ﺍﻹﺻﻼﺣﻴﺔ ﻟﺘﺤﻘﻴﻖ ﺍﻷﻫﺪﺍﻑ ﺍﻟﻨﺒﻴﻠﺔ ﻣﻦ ﻟﻺﺻﻼﺡ ﻣﻦ ﺍﳌﻨﻈﻮﺭ ﺍﻹﺳﻼﻣﻲ‪.‬‬
‫‪ -٦‬ﻭﺃﺧﲑﺍ ﻓﺎﻥ ﺍﳌﺘﻮﻗﻊ ﺃﻳﻀﺎ ﰲ ﺇﻃﺎﺭ ﻫﺬﺍ ﺍﻟﻨﻤﻮﺫﺝ ﺃﻥ ﻳﺘﻢ ﺗﻘﻮﱘ ﺟﻬﻮﺩ ﺍﻟﻌﻤﻠﲔ ﰲ ﺍﳌﺆﺳﺴﺎﺕ ﺍﻟﻌﻘﺎﺑﻴﺔ ﰲ‬
‫ﺿﻮﺀ ﻣﺪﻯ ﺇﺳﻬﺎﻣﻬﻢ ﰲ ﺍﻹﺻﻼﺡ ﺍﻟﺸﺎﻣﻞ ﻟﻠﱰﻻﺀ ‪‬ﺬﺍ ﺍﳌﻌﲎ ﺍﻟﺬﻱ ﻳﺘﻀﻤﻦ ﻣﺴﺎﻋﺪ‪‬ﻢ ﻋﻠﻰ ﲢﻘﻴﻖ ﺩﺭﺟﺎﺕ‬
‫ﺍﻋﻠﻲ ﻣﻦ ﺍﻻﺭﺗﻘﺎﺀ ﺍﻟﺮﻭﺣﻲ‪.‬‬

‫ﺍﳊﻮﺍﺷﻲ ﻭﺍﳌﺮﺍﺟﻊ‬
‫ﺩ‪ .‬ﺑﺪﺭ ﺍﻟﺪﻳﻦ ﻋﻠﻰ "ﻋﺮﺽ ﻟﺘﻄﻮﻳﺮ ﺍﻟﻨﻈﺮﻳﺎﺕ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺴﺒﺐ ﺍﳉﺮﳝﺔ " ‪ :‬ﺍﻟﻨﻈﺮﻳﺎﺕ ﺍﳊﺪﻳﺜﺔ ﰲ ﺗﻔﺴﲑ ﺍﻟﺴﻠﻮﻙ ﺍﻹﺟﺮﺍﻣﻲ ‪ :‬ﺃﲝﺎﺙ ﺍﻟﻨﺪﻭﺓ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺴﺎﺩﺳﺔ ‪ .‬ﺍﳌﺮﻛﺰ ﺍﻟﻌﺮﰊ ﺍﻟﺪﺭﺍﺳـﺎﺕ ﻭﺍﻟﺘـﺪﺭﻳﺐ‬ ‫)‪(١‬‬
‫ﺑﺎﻟﺮﻳﺎﺽ ‪ ١٩٨٧/١٤٠٧‬ﺹ ﺹ ‪. ١٨ -١٧‬‬
‫‪(2) Charles Zastrow , Introduction to Social Welfare Institutions 2nd ed . ( Homewood, Tllinois : Dorsey , 1982 ) p.273‬‬
‫‪.‬‬
‫)‪ (٣‬ﺩ‪.‬ﻋﺒﺪ ﺍﳉﺒﺎﺭ ﻋﺮﱘ ‪ :‬ﺍﻟﻄﺮﻕ ﺍﻟﻌﻠﻤﻴﺔ ﺍﳊﺪﻳﺜﺔ ﻓﱴ ﺍﻟﺼﻼﺡ ﻭﺗﺄﻫﻴﻞ ﺍ‪‬ﺮﻣﲔ ﻭ ﺍﳉﺎﳓﲔ ) ﺑﻐﺪﺍﺩ‪ :‬ﻣﻄﺒﻌﺔ ﺍﳌﻌﺎﺭﻑ ‪ ١٩٧٥،‬ﺹ‪ .‬ﺹ‪ ، ٢٤٥ -٢٤٤ .‬ﻭﺍﻧﻈﺮ ﺃﻳﻀﺎ ﺩ‪.‬‬
‫ﳏﻤﺪ ﳒﻴﺐ ﺣﺴﲎ " ﺍﻟﺘﻬﺬﻳﺐ ﰲ ﺍﳌﺆﺳﺴﺎﺕ ﺍﻟﻌﻘﺎﺑﻴﺔ" ‪ ،‬ﺍ‪‬ﻠﺔ ﺍﳉﻨﺎﺋﻴﺔ ﺍﻟﻘﻮﻣﻴﺔ ‪ ،‬ﺹ ﺹ ‪. ٤٠٨ – ٣٨٧‬‬
‫)‪ (٤‬ﺩ ‪ .‬ﳏﻤﻮﺩ ﳒﻴﺐ ﺣﺴﲎ ‪ ،‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ‪.‬‬

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