You are on page 1of 13

‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﻭﺻﹼﻠﻰ ﺍﷲ ﻋﻠﻰ ﺳﻴ‪‬ﺪﻧﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﹼﻠﻢ‬

‫ﺭﺳﺎﻟﺔ ﻣﻔﺘﻮﺣﺔ ﺇﱃ ﻗﺪﺍﺳﺔ ﺍﻟﺒﺎﺑﺎ ﺑﻨﺪﻛﺖ ﺍﻟﺴﺎﺩﺱ ﻋﺸﺮ‬

‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬


‫"َ ُ ُ َ َ  ْ َِ ِ ِ  َ ‪"..‬‬
‫)ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﺍﻟﻌﻨﻜﺒﻮﺕ ‪(٤٦ :٢٩‬‬

‫ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﳏﺎﺿﺮﺗﻜﻢ ﺍﻟﱵ ﺃﻟﻘﻴﺘﻤﻮﻫﺎ ﰲ ﺟﺎﻣﻌﺔ ﺭﹺﺟﻨﺴﺒﻮﺭﻍ ﰲ ﺃﳌﺎﻧﻴﺎ ﺑﺘﺎﺭﻳﺦ ‪١٢‬‬


‫ﺃﻳﻠﻮﻝ‪/‬ﺳﺒﺘﻤﱪ ‪٢٠٠٦‬ﻡ‪ ،‬ﳓﺴﺐ ﺃﻧﻪ ﻣﻦ ﺍﳌﻼﺋﻢ ﰲ ﺳﻴﺎﻕ ﺭﻭﺡ ﺍﻟﻨﻘﺎﺵ ﺍﳌﻔﺘﻮﺡ ﺃﻥ ﻧﺘﻨﺎﻭﻝ‬
‫ﺍﺳﺘﺨﺪﺍﻣﻜﻢ ﳌﻨﺎﻇﺮﺓ ﺟﺮﺕ ﺑﲔ ﺍﻻﻣﱪﺍﻃﻮﺭ ﻣﺎﻧﻮﻳﻞ ﺍﻟﺜﺎﱐ ﺑﺎﻟﻴﻮﻟﻮﺟﻮﺱ ﻭﺭﺟﻞ ’ﻓﺎﺭﺳﻲ ﻣﺜﻘﻒ‘‬
‫ﻛﻨﻘﻄﺔ ﺑﺪﺍﻳﺔ ﳋﻄﺎﺑﻜﻢ ﺣﻮﻝ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻌﻘﻞ ﻭﺍﻹﳝﺎﻥ‪ .‬ﻓﻔﻲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻧﺜﲏ ﻓﻴﻪ ﻋﻠﻰ‬
‫ﺟﻬﻮﺩﻛﻢ ﺍﻟﱵ ﺗﺒﺬﻟﻮ‪‬ﺎ ﰲ ﻣﻌﺎﺭﺿﺔ ﻫﻴﻤﻨﺔ ﺍﻟﻔﻠﺴﻔﺔ ﺍﻟﻮﺿﻌﻴﺔ ﻭﺍﳌﺎﺩﻳﺔ ﰲ ﺣﻴﺎﺓ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻻ ﺑﺪ ﻟﻨﺎ ﺃﻥ‬
‫ﻧﻨﻮﻩ ﺇﱃ ﺑﻌﺾ ﺍﻷﺧﻄﺎﺀ ﺍﻟﱵ ﻭﺭﺩﺕ ﰲ ﺇﻃﺎﺭ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﱵ ﺃﺷﺮﰎ ﻓﻴﻬﺎ ﺇﱃ ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﺃﻧﻪ ﺍﳉﻬﺔ‬
‫ﺍﳌﻘﺎﺑﻠﺔ ﻟﻼﺳﺘﻌﻤﺎﻝ ﺍﳌﻨﺎﺳﺐ ﻟﻠﻌﻘﻞ؛ ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺑﻌﺾ ﺍﻷﺧﻄﺎﺀ ﺍﻟﱵ ﻭﺭﺩﺕ ﰲ ﺍﻟﺘﺄﻛﻴﺪﺍﺕ ﺍﻟﱵ‬
‫ﺳﻘﺘﻤﻮﻫﺎ ﻟﺪﻋﻢ ﺣﺠﺘﻜﻢ‪.‬‬

‫’( '&‪‘.. "# $ %‬‬

‫ﻟﻘﺪ ﺫﻛﺮﰎ ﺑﺄﻧﻪ "ﻭﻓﻘﹰﺎ ﳌﺎ ﻳﻘﺮﺭﻩ ﺃﻫﻞ ﺍﻟﺪﺭﺍﻳﺔ" ﻓﺈﻥ ﺍﻵﻳﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﱵ ﻣﻄﻠﻌﻬﺎ "( '&‪$ %‬‬

‫‪) ".."#‬ﺍﻟﺒﻘﺮﺓ‪ (٢٥٦ :٢ ،‬ﻛﺎﻧﺖ ﰲ ﺑﺪﺍﻳﺔ ﺃﻣﺮ ﺍﻟﻨﱯ ﻋﻨﺪﻣﺎ "ﻛﺎﻥ ﺿﻌﻴﻔﹰﺎ ﻭﲢﺖ ﺍﻟﺘﻬﺪﻳﺪ"‪،‬‬

‫‪١‬‬
‫ﻭﻫﺬﺍ ﻏﲑ ﺻﺤﻴﺢ‪ .‬ﻭﺍﻟﺼﺤﻴﺢ ﺍﻟﺜﺎﺑﺖ ﺃﻥ ﻫﺬﻩ ﺍﻵﻳﺔ ﺗﻌﻮﺩ ﺇﱃ ﺍﻟﻔﺘﺮﺓ ﺍﻟﱵ ﻛﺎﻥ ﻓﻴﻬﺎ ﺍﻟﺘﱰﻳﻞ ﺍﻟﻘﺮﺁﱐ‬
‫ﻣﺘﻮﺍﻓﻘﹰﺎ ﻭﻣﻨﺴﺠﻤﹰﺎ ﻣﻊ ﺗﻨﺎﻣﻲ ﺍﻟﺴﻴﻄﺮﺓ ﺍﻟﺴﻴﺎﺳﻴﺔ ﻭﺍﻟﻌﺴﻜﺮﻳﺔ ﻟﻸﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﻔﺘ‪‬ﻴﺔ‪ .‬ﱂ ﺗﻜﻦ ﺁﻳﺔ‬
‫’( '&‪ ‘.."# $ %‬ﺃﻣﺮﹰﺍ ﻟﻠﻤﺴﻠﻤﲔ ﺑﺎﻟﺒﻘﺎﺀ ﺛﺎﺑﺘﲔ ﺭﺍﺳﺨﲔ ﺃﻣﺎﻡ ﺭﻏﺒﺔ ﺍﻟﺬﻳﻦ ﻇﻠﻤﻮﻫﻢ‬
‫ﻭﻋﺬﺑﻮﻫﻢ ﻹﺭﻏﺎﻣﻬﻢ ﻋﻠﻰ ﺍﻟﺘﺨﻠﻲ ﻋﻦ ﺩﻳﻨﻬﻢ ﻭﺇﳝﺎ‪‬ﻢ؛ ﻭﻟﻜﻨﻬﺎ ﺟﺎﺀﺕ ﺗﺬﻛﲑﹰﺍ ﻟﻠﻤﺴﻠﻤﲔ ﺃﻧﻔﺴﻬﻢ‬
‫ﻋﻨﺪﻣﺎ ﲢﻘﻘﺖ ﳍﻢ ﺃﺳﺒﺎﺏ ﺍﻟﻘﻮﺓ ﻭﺍﳌﻨﻌﺔ ﺃﻧﻪ ﻻ ﳝﻜﻦ ﳍﻢ ﺃﻥ ﻳﺮﻏﻤﻮﺍ ﻗﻠﻮﺏ ﻏﲑﻫﻢ ﻋﻠﻰ ﺍﻹﳝﺎﻥ‪(’ .‬‬

‫'&‪ ‘.."# $ %‬ﲣﺎﻃﺐ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻫﻢ ﰲ ﺣﺎﻟﺔ ﺍﻟﻘﻮﺓ ﻭﻟﻴﺲ ﺍﻟﻀﻌﻒ‪ .‬ﻭﻟﻘﺪ ﺑﻴ‪‬ﻨﺖ‬
‫ﺍﻟﺘﻔﺎﺳﲑ ﺍﻷﻭﱃ ﻟﻠﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ )ﻣﺜﻞ ﺗﻔﺴﲑ ﺍﻟﻄﱪﻱ( ﺑﺄﻥ ﺍﳌﺴﻠﻤﲔ ﰲ ﺍﳌﺪﻳﻨﺔ ﺃﺭﺍﺩﻭﺍ ﺇﺭﻏﺎﻡ ﺃﺑﻨﺎﺋﻬﻢ‬
‫ﻟﻴﺘﺤﻮ‪‬ﻟﻮﺍ ﻣﻦ ﺍﻟﻴﻬﻮﺩﻳﺔ ﺃﻭ ﺍﻟﻨﺼﺮﺍﻧﻴﺔ ﺇﱃ ﺍﻹﺳﻼﻡ‪ ،‬ﻓﻜﺎﻧﺖ ﻫﺬﻩ ﺍﻵﻳﺔ ﺟﻮﺍﺑﹰﺎ ﺩﻗﻴﻘﹰﺎ ﳍﻢ ﺑﺄﻻ ﳛﺎﻭﻟﻮﺍ ﺃﻥ‬
‫ﻳ‪‬ﻜﺮﹺﻫﻮﺍ ﺃﺑﻨﺎﺀﻫﻢ ﻋﻠﻰ ﺍﻹﺳﻼﻡ‪ .‬ﻫﺬﺍ ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺃﻥ ﺍﳌﺴﻠﻤﲔ ﻟﺪﻳﻬﻢ ﺃﻳﻀﹰﺎ ﺗﻮﺟﻴﻬﺎﺕ ﻗﺮﺁﻧﻴﺔ‬
‫ﻫﺎﺩﻳﺔ ﰲ ﻫﺬﺍ ﺍﻟﺼﺪﺩ ﻣﺜﻞ‪*+ ,  ,- ./ْ َ0 *+ 1َ0 2 ُ345  , 678ْ  ُِ9" :‬‬

‫‪) ".. & ُ:ْ ./ْ َ0‬ﺍﻟﻜﻬﻒ‪(٢٩ :١٨ ،‬؛ ﻭﺃﻳﻀﹰﺎ‪;#=>َ , #=?َ َ  ;&0 َْ  <6"َ " ْ ُ9" :‬‬

‫ َ َ@ُ ‪2 َُ #=?َ , ;#ِ? 2 ُ@َ َ  2 A#=? 4, B#ِ? َ@َ َ  #=?َ , ;#ِ? 2‬‬

‫ "‪) "ِ"     2 ُC‬ﺍﻟﻜﺎﻓﺮﻭﻥ‪.(٦-١ :١٠٩ ،‬‬

‫ﺗﱰﻳﻪ ﺍﷲ ﺗﻌﺎﱃ‬

‫ﻟﻘﺪ ﻗﻠﺘﻢ ﺃﻳﻀﹰﺎ ﺃﻥ‪" :‬ﺍﻹﻟﻪ‪ ،‬ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﻟﺘﻌﺎﻟﻴﻢ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻣ‪‬ﻨﺰ‪‬ﻩ ﺗﱰﻳﻬﹰﺎ ﻣﻄﻠﻘﹰﺎ"؛ ﻭﻫﺬﺍ‬
‫ﻼ‪ .‬ﻓﻠﻘﺪ ‪‬ﺑ‪‬ﻴﻦ ﺍﻟﻘﺮﺁﻥ ﺃﻧﻪ‪".. B* + D/ Eْ 1َ' F.َ .." :‬‬
‫ﺗﺒﺴﻴﻂ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻣﺆﺩ‪‬ﺍﻩ ﻣﻀﻠ ﹰ‬

‫‪) ".. ِG5 َHْ  I‬ﺍﻟﻨﻮﺭ‪ ،(٣٥ :٢٤ ،‬ﻭﻗﺎﻝ‪:‬‬


‫)ﺍﻟﺸﻮﺭﻯ‪ ،(١١ :٤٢ ،‬ﻭﺑﻴ‪‬ﻦ ﺃﻳﻀﹰﺎ‪ 14 5ُ@ D/" :‬‬

‫‪٢‬‬
‫"‪) " #"ِ5ْ  ِ=  , D.َِ &9ْ َ 8َ@ ..‬ﻕ‪ ،(١٦ :٥٠ ،‬ﻭﻗﺎﻝ‪& J & KLْ ُM4َHْ   " :‬‬

‫ ْ= ‪) ".. N‬ﺍﳊﺪﻳﺪ‪ ،(٣ :٥٧ ،‬ﻭﻗﺎﻝ‪) ".. 2 ُCُ' , " َ 2 ُ>,   .." :‬ﺍﳊﺪﻳﺪ‪:٥٧ ،‬‬

‫‪ ،(٤‬ﻭﻗﺎﻝ‪) ".. D/ّ  DP 42َEَ0 ْAُ 1C" َHَ0 .." :‬ﺍﻟﺒﻘﺮﺓ‪(١١٥ :٢ ،‬؛ ﻭﻛﺬﻟﻚ ﺩﻋﻮﻧﺎ ﻧﺘﺬﻛﺮ ﺣﺪﻳﺚ‬
‫ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﹼﻢ ﺍﻟﺬﻱ ﻳﺒﻴ‪‬ﻦ ﻓﻴﻪ ﺃﻥ ﺍﷲ ﻳﻘﻮﻝ ﰲ )ﺍﻟﻌﺒﺪ ﺍﻟﺼﺎﱀ(‪" :‬ﻓﺈﺫﺍ ﺃﺣﺒﺒﺘﻪ ﻛﻨﺖ‬
‫ﲰﻌﻪ ﺍﻟﺬﻱ ﻳﺴﻤﻊ ﺑﻪ‪ ،‬ﻭﺑﺼﺮﻩ ﺍﻟﺬﻱ ﻳﺒﺼﺮ ﺑﻪ‪ ،‬ﻭﻳﺪﻩ ﺍﻟﱵ ﻳﺒﻄﺶ ‪‬ﺎ‪ ،‬ﻭﺭﺟﻠﻪ ﺍﻟﱵ ﳝﺸﻲ ‪‬ﺎ"‬
‫)ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،٦٥٨١‬ﻛﺘﺎﺏ ﺍﻟﺮﻗﺎﻕ(‪.‬‬

‫ﻭﰲ ﳎﺎﻝ ﺍﻟﺘﻌﻠﻴﻢ ﺍﳌﺘﻌﻠﻖ ﺑﺎﻟﺮﻗﺎﺋﻖ ﻭﻋﻠﻢ ﺍﻟﻜﻼﻡ ﻭﺍﻟﻔﻠﺴﻔﺔ‪ ،‬ﻳﻌﺘﱪ ﺍﳌﻔﻜﺮ ﺍﺑﻦ ﺣﺰﻡ )ﺍﳌﺘﻮﰱ‬
‫‪١٠٦٩‬ﻡ( ﺍﻟﺬﻱ ﺍﺳﺘﺸﻬﺪﰎ ﺑﻪ ﺷﺨﺼﻴﺔ ﻓﺎﺿﻠﺔ ﻭﻟﻜﻦ ﻫﺎﻣﺸﻴﺔ – ﻭﺇﻥ ﻛﺎﻥ ﺫﺍ ﺷﻬﺮﺓ – ﻭﻫﻮ‬
‫ﻳﻨﺘﻤﻲ ﺇﱃ ﺍﳌﺬﻫﺐ ﺍﻟﻈﺎﻫﺮﻱ ﺍﻟﱵ ﻻ ﻳﺘﺒﻌﻪ ﺃﻱ ﻣﺴﻠﻢ ﰲ ﺍﻟﻌﺎﱂ ﺍﻟﻴﻮﻡ‪ .‬ﻭﺇﺫﺍ ﺃﺭﺍﺩ ﺇﻧﺴﺎﻥ ﺍﻟﺒﺤﺚ ﻋﻦ‬
‫ﻋﺒﺎﺭﺍﺕ ﻭﻧﺼﻮﺹ ﺃﺻﻴﻠﺔ ﺑﺸﺄﻥ ﻋﻘﻴﺪﺓ ﺍﻟﺘﱰﻳﻪ‪ ،‬ﻓﺈﻥ ﻫﻨﺎﻙ ﺷﺨﺼﻴﺎﺕ ﻟﺪﻯ ﺍﳌﺴﻠﻤﲔ ﺃﻫﻢ ﺑﻜﺜﲑ ﻣﻦ‬
‫ﺍﺑﻦ ﺣﺰﻡ ﻣﻦ ﺣﻴﺚ ﺗﺄﺛﲑﻫﻢ ﻭﻣﺮﺟﻌﻴﺘﻬﻢ ﰲ ﳎﺎﻝ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ ﻣﺜﻞ ﺍﻹﻣﺎﻡ ﺍﻟﻐﺰﺍﱄ )ﺍﳌﺘﻮﰱ‬
‫‪١١١١‬ﻡ( ﻭﻛﺜﲑﻳﻦ ﻏﲑﻩ‪.‬‬

‫ﻟﻘﺪ ﺍﻗﺘﺒﺴﺘﻢ ﻣﻨﺎﻗﺸﺔ ﻣﻔﺎﺩﻫﺎ ﺃﻧﻪ ﺑﺴﺒﺐ ﺃﻥ ﺍﻻﻣﱪﺍﻃﻮﺭ "ﻛﺎﻥ ﻣﺘﺄﺛﺮﹰﺍ ﺑﺸﺪﺓ ﺑﺎﻟﻔﻠﺴﻔﺔ‬
‫ﺍﻟﻴﻮﻧﺎﻧﻴﺔ" ﻓﺈﻥ ﻓﻜﺮﺓ ﺃﻥ "ﺍﷲ ﻻ ﻳﺮﺿﻰ ﻋﻦ ﺳﻔﻚ ﺍﻟﺪﻣﺎﺀ" "ﺃﻣﺮ ‪‬ﺑ ‪‬ﺪﻫﻲ" ﺑﺎﻟﻨﺴﺒﺔ ﻟﻪ‪ ،‬ﻭﺃ ﹼﻥ ﺍﻟﺘﻌﺎﻟﻴﻢ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﺑﺸﺄﻥ ﺗﱰﻳﻪ ﺍﻹﻟﻪ ﻋ‪‬ﺮﺿ‪‬ﺖ ﻣﻘﺎﺑﻠﻬﺎ ﻛﻨﻤﻮﺫﺝ ﻣﻀﺎﺩ‪ .‬ﻓﻘﻮﻟﻜﻢ ﺃﻥ ﺇﺭﺍﺩﺓ ﺍﷲ ﺑﺎﻟﻨﺴﺒﺔ‬
‫ﻟﻠﻤﺴﻠﻤﲔ "ﻏﲑ ﻣﻘﻴ‪‬ﺪﺓ ﺑﺄﻱ ﻣﻘﻮﻟﺔ ﻣﻦ ﻣﻘﻮﻻﺗﻨﺎ" ﻳﻌﺘﱪ ﺗﺒﺴﻴﻄﹰﺎ ﺃﻳﻀﹰﺎ ﳝﻜﻦ ﺃﻥ ﻳﻔﻀﻲ ﺇﱃ ﺳﻮﺀ ﻓﻬﻢ‪.‬‬
‫ﺇﻥ ﷲ ﺗﻌﺎﱃ ﰲ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ﺃﲰﺎﺀ ﻛﺜﲑﺓ ﻣﻨﻬﺎ‪ :‬ﺍﻟﺮﺣﻴﻢ ﻭﺍﻟﻌﺪﻝ ﻭﺍﻟﺒﺼﲑ ﻭﺍﻟﺴﻤﻴﻊ ﻭﺍﻟﻌﻠﻴﻢ ﻭﺍﻟﻮﺩﻭﺩ‬
‫ﻭﺍﻟﻠﻄﻴﻒ‪ .‬ﻭﺇﻥ ﺍﻋﺘﻘﺎﺩ ﺍﳌﺴﻠﻤﲔ ﺍﻟﺘﺎﻡ ﺑﻮﺣﺪﺍﻧﻴﺔ ﺍﷲ ﺗﻌﺎﱃ ﻭﺃﻧﻪ "َ ‪"B#َ Qُ:ُ' D ُ" 2‬‬
‫)ﺍﻹﺧﻼﺹ‪ (٤ :١١٢ ،‬ﱂ ﻳﺆ ‪‬ﺩ ﺇﱃ ﺇﻧﻜﺎﺭﻫﻢ ﻧﺴﺒﺔ ﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﻭﺇﱃ ﺧﻠﻘﻪ‪) ،‬ﻣﻊ‬
‫ﺍﻟﻮﺿﻊ ﺟﺎﻧﺒﹰﺎ ﺍﻵﻥ ﻓﻜﺮﺓ ’ﺍﳌﻘﻮﻻﺕ‘ ﻭﻫﻲ ﻋﺒﺎﺭﺓ ﲢﺘﺎﺝ ﺇﱃ ﺇﻳﻀﺎﺡ ﺃﻛﺜﺮ ﰲ ﻫﺬﺍ ﺍﻟﺴﻴﺎﻕ(‪ .‬ﻭﺣﻴﺚ‬

‫‪٣‬‬
‫ﺃﻥ ﻫﺬﺍ ﺃﻣﺮ ﻳﺘﻌﻠﻖ ﺑﺈﺭﺍﺩﺓ ﺍﻹﻟﻪ‪ ،‬ﻓﺎﺳﺘﻨﺘﺎﺟﻜﻢ ﺃﻥ ﺍﳌﺴﻠﻤﲔ ﻳﺆﻣﻨﻮﻥ ﺑﺈﻟﻪ ﻣﺰﺍﺟﻲ ﳝﻜﻦ ﺃﻥ ﻳﺄﻣﺮﻧﺎ‬
‫ﺑﺎﻟﺸﺮ ﺃﻭ ﳝﻜﻦ ﺃﻻ ﻳﺄﻣﺮ‪ ،‬ﻣﻦ ﺷﺄﻧﻪ ﺃﻥ ﻳ‪‬ﻐ ‪‬ﻔﻞ ﻗﻮﻝ ﺍﷲ ﰲ ﺍﻟﻘﺮﺁﻥ‪ِM#>ْ ِ &,Hْ " D/ّ  4;ِ" :‬‬

‫‪2 ُُJ >" ِ ْR=ْ  ِ&َC1ْ  *S8َ:ْ  ِ? T<C" T& ُUْ  V W *َ"ِ ِ;ِX‬‬

‫َ>‪) ";&'َYَ 2 ُ/‬ﺍﻟﻨﺤﻞ‪(٩٠ :١٦ ،‬؛ ﲤﺎﻣﹰﺎ ﻛﻤﺎ ‪‬ﻳﻐ ‪‬ﻔﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ D ْ:َ@ Tَ/? Zََ' .." :‬‬

‫&‪) ".. َ[14‬ﺍﻷﻧﻌﺎﻡ‪ ،١٢ :٦ ،‬ﺍﻧﻈﺮ ﺃﻳﻀﹰﺎ ‪(٥٤ :٦‬؛ ﻭﺑﺄﻧﻪ ﻗﺎﻝ‪ُ' \> ] 15 .." :‬‬

‫‪) ".. ^* +‬ﺍﻷﻋﺮﺍﻑ‪ .(١٥٦ :٧ ،‬ﻭﺇﻥ ﻛﻠﻤﺔ ﺭﲪﺔ ﳝﻜﻦ ﺃﻳﻀﹰﺎ ﺃﻥ ﺗﺘﺮﺟﻢ ﺇﱃ ﺍﳊﺐ‬
‫ﻭﺍﻟﻠﻄﻒ ﻭﺍﻟﺸﻔﻘﺔ‪ .‬ﻭﻣﻦ ﻛﻠﻤﺔ ﺍﻟﺮﲪﺔ ﺟﺎﺀﺕ ﺍﻟﻌﺒﺎﺭﺓ ﺍﳌﻘﺪ‪‬ﺳﺔ ﺍﻟﱵ ﻳﺴﺘﻌﻤﻠﻬﺎ ﺍﳌﺴﻠﻤﻮﻥ ﻳﻮﻣﻴﺎﹰ‪،‬‬
‫’ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‘‪ .‬ﺃﻟﻴﺲ ‪‬ﺑﺪ‪‬ﻫﻴﹰﺎ ﺃ ﹼﻥ ﺳﻔﻚ ﺩﻡ ﺑﺮﻱﺀ ﻳﺘﻌﺎﺭﺽ ﻣﻊ ﺍﻟﺮﲪﺔ ﻭﺍﻟﺸﻔﻘﺔ؟‬

‫ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﺘﻔﻜﲑ ﺍﳌﻨﻄﻘﻲ‬

‫ﺇﻥ ﺍﻟﺘﻌﺎﻟﻴﻢ ﺍﻹﺳﻼﻣﻴﺔ ﻏﻨﻴﺔ ﺑﺘﻨﻘﻴﺒﺎ‪‬ﺎ ﻭﲝﻮﺛﻬﺎ ﰲ ﻃﺒﻴﻌﺔ ﺍﻟﺬﻛﺎﺀ ﺍﻹﻧﺴﺎﱐ ﻭﻋﻼﻗﺘﻪ ﺑﻜﻨﻪ ﺍﻹﻟﻪ‬
‫ﻭﺇﺭﺍﺩﺗﻪ‪ ،‬ﻭﻳﺘﻀﻤﻦ ﺫﻟﻚ ﺗﺴﺎﺅﻻﺕ ﺑﺸﺄﻥ ﻣﺎ ﻫﻮ ‪‬ﺑ ‪‬ﺪﻫﻲ ﻭﻣﺎ ﻫﻮ ﻏﲑ ‪‬ﺑ ‪‬ﺪﻫﻲ‪ .‬ﻟﻜﻦ ﺍﻟﻔﺼﻞ ﺑﲔ‬
‫ﺍﻟﺘﻔﻜﲑ ﺍﳌﻨﻄﻘﻲ‘ ﻣﻦ ﺟﻬﺔ ﻭ’ﺍﻹﳝﺎﻥ‘ ﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ ﻻ ﻳﻮﺟﺪ ﺑﻨﻔﺲ ﻫﺬﺍ ﺍﻟﺸﻜﻞ ﲤﺎﻣﹰﺎ ﰲ ﺍﻟﻔﻜﺮ‬
‫ﺍﻹﺳﻼﻣﻲ؛ ﺑﻞ ﺃﺩﺭﻙ ﺍﳌﺴﻠﻤﻮﻥ ﻗﻮﺓ ﺍﻟﺬﻛﺎﺀ ﺍﻹﻧﺴﺎﱐ ﻭﺣﺪﻭﺩﻩ ﺑﻄﺮﻳﻘﺘﻬﻢ ﺍﳋﺎﺻﺔ‪ ،‬ﻣﻘﺮ‪‬ﻳﻦ ﺑﺘﺴﻠﺴﻞ‬
‫ﻫﺮﻣﻲ ﻟﻠﻤﻌﺮﻓﺔ ﻳﻘﻊ ﺍﻟﺘﻔﻜﲑ ﺍﳌﻨﻄﻘﻲ ﰲ ﺟﺰﺀ ﻫﺎ ‪‬ﻡ ﺟﺪﹰﺍ ﻣﻨﻪ‪ .‬ﻭﻫﻨﺎﻙ ﺗﻄ ‪‬ﺮﻓﺎﻥ ﻋﻤﻞ ﺍﳌﻨﻬﺞ ﺍﻟﻔﻜﺮﻱ‬
‫ﳊ ﹶﻜﻢ ﺍﻟﻨﻬﺎﺋﻲ ﻋﻠﻰ‬
‫ﺍﻹﺳﻼﻣﻲ ﺍﻷﺻﻴﻞ ﻋﻠﻰ ﲡﻨﺒﻬﻤﺎ ﻋﻤﻮﻣﹰﺎ‪ :‬ﺍﻷﻭﻝ‪ ،‬ﺟﻌﻞ ﺍﻟﻌﻘﻞ ﺍﻟﺘﺤﻠﻴﻠﻲ ﻫﻮ ﺍ ﹶ‬
‫ﺍﳊﻘﻴﻘﺔ؛ ﻭﺍﻵﺧﺮ‪ ،‬ﻫﻮ ﺇﻧﻜﺎﺭ ﻗﻮﺓ ﺍﻹﺩﺭﺍﻙ ﺍﻹﻧﺴﺎﱐ ﰲ ﺗﻨﺎﻭﻝ ﺍﻟﺘﺴﺎﺅﻻﺕ ﺍﳌﻄﻠﻘﺔ‪ .‬ﻭﺍﻷﻫﻢ ﻣﻦ‬
‫ﺫﻟﻚ‪ ،‬ﺃﻥ ﺍﻟﺒﺤﻮﺙ ﺍﻟﻔﻜﺮﻳﺔ ﻟﻠﻤﺴﻠﻤﲔ ﺧﻼﻝ ﺍﻟﻌﺼﻮﺭ ﰲ ﺃﳕﺎﻃﻬﺎ ﺍﻷﻛﺜﺮ ﻧﻀﺠﹰﺎ ﻭﺭﻭﺍﺟﹰﺎ ﻗﺪ‬
‫ﺣﺎﻓﻈﺖ ﻋﻠﻰ ﺍﻧﺴﺠﺎﻡ ﻭﺗﻮﺍﻓﻖ ﺑﲔ ﺣﻘﺎﺋﻖ ﺍﻟﺘﱰﻳﻞ ﺍﻟﻘﺮﺁﱐ ﻭﻣﻄﺎﻟﺐ ﺍﻟﺬﻛﺎﺀ ﺍﻹﻧﺴﺎﱐ ﺩﻭﻥ ﺍﻟﺘﻀﺤﻴﺔ‬

‫‪٤‬‬
‫ﺑﺄﺣﺪﳘﺎ ﻣﻦ ﺃﺟﻞ ﺍﻵﺧﺮ‪ .‬ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪T 2 ِ< ُ:@َ 0 _ َ0Lْ 0 C "` 2 ِ<"ِ&C]" :‬‬

‫"َ=‪) "..678ْ  D@َ 2 <َ 4.‬ﻓﺼ‪‬ﻠﺖ‪ .(٥٣ :٤١ ،‬ﻫﺬﺍ ﻭﺇﻥ ﺍﻟﻌﻘ ﹶﻞ ﺁﻳ ﹲﺔ ﻣﻦ ﺑﲔ ﺁﻳﺎﺕ ﻛﺜﲑﺓ‬
‫ﺑﺪﺍﺧﻠﻨﺎ‪ ،‬ﺩﻋﺎﻧﺎ ﺍﷲ ﻟﻠﺘﺄﻣﻞ ﻓﻴﻬﺎ ﻭﺍﻟﺘﺄﻣﻞ ‪‬ﺎ‪ ،‬ﻛﻮﺳﻴﻠﺔ ﳌﻌﺮﻓﺔ ﺍﳊﻘﻴﻘﺔ‪.‬‬

‫ﻣﺎ ﺍﳊﺮﺏ ﺍﳌﻘﺪ‪‬ﺳﺔ؟‬

‫ﻧﻮﺩ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﺃﻥ "ﺍﳊﺮﺏ ﺍﳌﻘﺪﺳﺔ" ﻣﺼﻄﻠﺢ ﻟﻴﺲ ﻟﻪ ﻭﺟﻮﺩ ﰲ ﺍﳌﻔﺮﺩﺍﺕ ﺍﻹﺳﻼﻣﻴﺔ؛‬


‫ﻭﻻﺑﺪ ﻣﻦ ﺍﻟﺘﺄﻛﻴﺪ ﻫﻨﺎ ﺃﻥ ﺍﳉﻬﺎﺩ ﻳﻌﲏ ﺍ‪‬ﺎﻫﺪﺓ ﻭﺍﳌﻨﺎﺿﻠﺔ‪ ،‬ﻭﺧﺼﻮﺻﹰﺎ ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬
‫ﺇﻥ ﻫﺬﺍ ﺍﳉﻬﺎﺩ ﳝﻜﻦ ﺃﻥ ﻳﺄﺧﺬ ﺃﺷﻜﺎ ﹰﻻ ﻛﺜﲑﺓ‪ ،‬ﲟﺎ ﰲ ﺫﻟﻚ ﺍﺳﺘﺨﺪﺍﻡ ﺍﻟﻘﻮﺓ‪ .‬ﻭﺑﺎﻟﺮﻏﻢ ﻣﻦ ﺃﻥ ﺍﳉﻬﺎﺩ‬
‫ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻣﺒﺎﺭﻛﹰﺎ ﲟﻌﲎ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﺳﺒﻴﻞ ﻏﺎﻳﺔ ﺳﺎﻣﻴﺔ ﻣﺒﺎﺭﻛﺔ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻟﻴﺲ ﺑﺎﻟﻀﺮﻭﺭﺓ ﺃﻥ‬
‫ﻳﻜﻮﻥ "ﺣﺮﺑﹰﺎ"‪ .‬ﻭﻋﻼﻭﺓ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﲡﺪﺭ ﺍﳌﻼﺣﻈﺔ ﺇﱃ ﺃﻥ ﻣﺎﻧﻮﻳﻞ ﺍﻟﺜﺎﱐ ﺑﺎﻟﻴﻮﻟﻮﺟﻮﺱ ﻳﻘﻮﻝ ﺑﺄﻥ‬
‫"ﺍﻟﻌﻨﻒ" ﻳﺘﻌﺎﺭﺽ ﻣﻊ ﻃﺒﻴﻌﺔ ﺍﻹﻟﻪ‪ ،‬ﻭﻟﻜﻦ ﺍﳌﺴﻴﺢ ﻧﻔﺴﻪ )ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ( ﺍﺳﺘﻌﻤﻞ ﺍﻟﻌﻨﻒ ﺿﺪ ﺻ‪‬ﺮﺍﰲ‬
‫ﺕ ﳉﻠﺐ ﺍﻟﺴﻼﻡ‬ ‫ﺍﻷﻣﻮﺍﻝ ﰲ ﺍﳌﻌﺒﺪ‪ ،‬ﻭﻗﺎﻝ‪" :‬ﻻ ﺗﻈﻨ‪‬ﻮﺍ ﺃﻧﲏ ﺃﺗﻴﺖ ﻷﺟﻠﺐ ﺍﻟﺴﻼﻡ ﰲ ﺍﻷﺭﺽ‪ ،‬ﱂ ﺁ ‪‬‬
‫ﻭﻟﻜﻦ ﺟﺌﺖ ﺑﺎﻟﺴﻴﻒ‪) "..‬ﻣﺘ‪‬ﻰ‪ .(٣٦-٣٤ :١٠ ،‬ﻭﻋﻨﺪﻣﺎ ﺃﻏﺮﻕ ﺍﷲ ﻓﺮﻋﻮﻥ‪ ،‬ﻫﻞ ﻛﺎﻥ ﻳﺘﺼ ‪‬ﺮﻑ‬
‫ﻋﻠﻰ ﻋﻜﺲ ﻃﺒﻴﻌﺘﻪ؟ ﺭﲟﺎ ﻗﺼﺪ ﺍﻹﻣﱪﺍﻃﻮﺭ ﺍﻟﻘﻮﻝ ﺃﻥ ﺍﻟﻘﺴﻮﺓ ﻭﺍﻟﻮﺣﺸﻴﺔ ﻭﺍﻟﻌﺪﻭﺍﻥ ﺿﺪ ﻃﺒﻴﻌﺔ‬
‫ﺍﻹﻟﻪ‪ ،‬ﻭﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ‪ ،‬ﻓﺈﻥ ﺫﻟﻚ ﻳﺘﻮﺍﻓﻖ ﲤﺎﻣﹰﺎ ﻣﻊ ﺍﻟﺘﺸﺮﻳﻊ ﺍﻷﺻﻴﻞ ﺍﳋﺎﺹ ﺑﺎﳉﻬﺎﺩ ﰲ ﺍﻹﺳﻼﻡ‪.‬‬

‫ﻟﻘﺪ ﻗﻠﺘﻢ ﺑﺄﻥ "ﺍﻹﻣﱪﺍﻃﻮﺭ ‪‬ﻋ‪‬ﻠﻢ ﺑﺎﻟﻄﺒﻊ ﺍﻟﺘﻌﻠﻴﻤﺎﺕ ﺍﻟﱵ ﹸﻃﻮ‪‬ﺭﺕ ﻓﻴﻤﺎ ﺑﻌﺪ ﻭ ‪‬ﺩﻭ‪‬ﻧﺖ ﰲ ﺍﻟﻘﺮﺁﻥ‬
‫ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺎﳊﺮﺏ ﺍﳌﻘﺪ‪‬ﺳﺔ"‪ ،‬ﻭﻟﻜﻦ ﻛﻤﺎ ﺃﺷﺮﻧﺎ ﺃﻋﻼﻩ ﲞﺼﻮﺹ ’ﻻ ﺇﻛﺮﺍﻩ ﰲ ﺍﻟﺪﻳﻦ ‪ ‘..‬ﻓﺈﻥ‬
‫ﺍﻟﺘﻌﻠﻴﻤﺎﺕ ﺁﻧﻔﺔ ﺍﻟﺬﻛﺮ ﱂ ﺗﻜﻦ ﻓﻴﻤﺎ ﺑﻌﺪ ﻋﻠﻰ ﺍﻹﻃﻼﻕ‪ .‬ﻭﻋﻼﻭﺓ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻓﺈﻥ ﺃﻗﻮﺍﻝ‬
‫ﺍﻹﻣﱪﺍﻃﻮﺭ ﺣﻮﻝ ﺍﻋﺘﻨﺎﻕ ﺍﻟﺪﻳﻦ ﺑﺎﻟﻌﻨﻒ ﺗﺒﻴ‪‬ﻦ ﺃﻧﻪ ﱂ ﻳﻜﻦ ﻳﺪﺭﻱ ﻣﺎ ﻫﻲ ﻫﺬﻩ ﺍﻟﺘﻌﻠﻴﻤﺎﺕ ﻭﻛﻴﻒ‬
‫ﻛﺎﻧﺖ ﺩﺍﺋﻤﹰﺎ‪.‬‬

‫‪٥‬‬
‫ﻭﳝﻜﻦ ﺗﻠﺨﻴﺺ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻷﺻﻴﻠﺔ ﺍﳌﻌﺘﻤﺪﺓ ﺍﳋﺎﺻﺔ ﺑﺎﳊﺮﺏ ﰲ ﺍﳌﺒﺎﺩﺉ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬

‫‪ .١‬ﻏﲑ ﺍﳌﻘﺎﺗﻠﲔ ﻟﻴﺴﻮﺍ ﺃﻫﺪﺍﻓﹰﺎ ﺟﺎﺋﺰﺓ ﺃﻭ ﺷﺮﻋﻴﺔ‪ .‬ﻭﻟﻘﺪ ﰎ ﺍﻟﺘﺄﻛﻴﺪ ﻋﻠﻰ ﻫﺬﺍ ﻣﺮﺍﺭﹰﺍ ﻭﺑﺸﻜﻞ‬
‫ﻭﺍﺿﺢ ﻣﻦ ﻗﺒﻞ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﹼﻢ ﻭﺃﺻﺤﺎﺑﻪ ﻭﻣﻦ ‪‬ﻗﺒ‪‬ﻞ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻣﻨﺬ‬
‫ﺫﻟﻚ ﺍﳊﲔ‪.‬‬
‫‪ .٢‬ﺍﻻﻋﺘﻘﺎﺩ ﺍﻟﺪﻳﲏ ﻟﻮﺣﺪﻩ ﻻ ﳚﻌﻞ ﺃﻱ ﺇﻧﺴﺎﻥ ﻫﺪﻓﹰﺎ ﻟﻠﻨﻴﻞ ﻣﻨﻪ‪ .‬ﻓﺎ‪‬ﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ ﺍﻷﻭﻝ‬
‫ﻚ‬
‫ﻛﺎﻥ ﺃﻓﺮﺍﺩﻩ ﻳﻘﺎﺗﻠﻮﻥ ﻭﺛﻨﻴﲔ ﻗﺎﻣﻮﺍ ﺑﻄﺮ ‪‬ﺩﻫﻢ ﻣﻦ ﺩﻳﺎﺭﻫﻢ ﻭﻇﻠ ‪‬ﻤﻬﻢ ﻭﺗﻌﺬﻳﹺﺒﻬﻢ ﻭﺳﻔ ‪‬‬
‫ﺩﻣﺎﺋﻬﻢ‪ .‬ﻭﺑﻌﺪ ﺫﻟﻚ ﻛﺎﻧﺖ ﺍﻟﻔﺘﻮﺣﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﺫﺍﺕ ﻃﺒﻴﻌﺔ ﺳﻴﺎﺳﻴﺔ‪.‬‬
‫‪ .٣‬ﺍﳌﺴﻠﻤﻮﻥ ﳝﻜﻨﻬﻢ ﺃﻥ ﻳﻌﻴﺸﻮﺍ ﺑﺴﻼﻡ ﻣﻊ ﺟﲑﺍ‪‬ﻢ ﻭﻳﻨﺒﻐﻲ ﻋﻠﻴﻬﻢ ﺫﻟﻚ‪;ِ" .‬‬

‫‪) ".. D/ّ  Tَ/? ْ 'َ <َ a CPَ0 ِ2/ْ 4/  ْ8CP‬ﺍﻷﻧﻔﺎﻝ‪ .(٦١ :٨ ،‬ﻭﻣﻊ ﺫﻟﻚ‪ ،‬ﻓﻬﺬﺍ‬
‫ﻻ ﻳﺴﺘﺒﻌﺪ ﺣﻘﻬﻢ ﺍﻟﺸﺮﻋﻲ ﰲ ﺍﻟﺪﻓﺎﻉ ﻋﻦ ﺃﻧﻔﺴﻬﻢ ﻭﺍﳊﻔﺎﻅ ﻋﻠﻰ ﺳﻴﺎﺩ‪‬ﻢ ﻭﺍﺳﺘﻘﻼﳍﻢ‪.‬‬

‫ﻭﺍﳌﺴﻠﻤﻮﻥ ﻣﻠﺘﺰﻣﻮﻥ ﲤﺎﻣﹰﺎ ﺑﺎﻟﺘﻘﻴ‪‬ﺪ ‪‬ﺬﻩ ﺍﻟﻘﻮﺍﻋﺪ ﻛﺎﻟﺘﺰﺍﻣﻬﻢ ﺑﺎﺟﺘﻨﺎﺏ ﺍﻟﺴﺮﻗﺔ ﻭﺍﻟﺰﻧﺎ‪ .‬ﻭﺇﺫﺍ‬
‫ﻧﻈﻢ ﺍﻟﺪﻳﻦ ﺗﺸﺮﻳﻌﹰﺎ ﻟﻠﺤﺮﺏ ﻭﺣﺪﺩ ﺍﻟﻈﺮﻭﻑ ﺍﻟﱵ ﲡﻌﻠﻬﺎ ﺿﺮﻭﺭﻳ ﹰﺔ ﻭﻋﺎﺩﻟﺔ‪ ،‬ﻓﺬﻟﻚ ﻻ ﳚﻌﻞ ﻫﺬﺍ‬
‫ﺍﻟﺪﻳﻦ ﺩﻳﻨﹰﺎ ﻋﺪﻭﺍﻧﻴﺎﹰ‪ ،‬ﻛﻤﺎ ﻟﻮ ﺃﻥ ﺍﻟﺪﻳﻦ ﻭﺿﻊ ﻧﻈﺎﻣﹰﺎ ﺧﺎﺻﹰﺎ ﺑﺎﻟﻌﻼﻗﺔ ﺍﳉﻨﺴﻴﺔ ﻓﺈﻥ ﺫﻟﻚ ﻻ ﳚﻌﻞ‬
‫ﺍﻟﺪﻳﻦ ﺩﻳﻨﹰﺎ ﺷﻬﻮﺍﻧﻴﹰﺎ‪ .‬ﻭﺇﺫﺍ ﺍﺳﺘﺨﻒ ﺍﻟﺒﻌﺾ ﺑﺎﻟﺘﻌﺎﻟﻴﻢ ﻭﺍﳌﺒﺎﺩﺉ ﺍﻟﺮﺍﺳﺨﺔ ﺑﻘﻮﺓ ﻭﻋﻠﻰ ﻣﺪﻯ ﻃﻮﻳﻞ ﻣﻦ‬
‫ﺃﺟﻞ ﺃﺣﻼﻡ ﻳﻮﻃﻮﺑﻴﺔ ﺣﻴﺚ ﺍﻟﻐﺎﻳﺔ ﺗﱪﺭ ﺍﻟﻮﺳﻴﻠﺔ‪ ،‬ﻓﺈ ﹼﻥ ﻓﻌﻠﻬﻢ ﻳﻜﻮﻥ ﻣﻦ ﻗﺒﻴﻞ ﺍﳍﻮﻯ ﻭﺍﻟﺮﻏﺒﺔ ﺍﳋﺎﺻﺔ‬
‫ﻭﻟﻴﺲ ﺑﺘﺸﺮﻳﻊ ﺻﺎﺩﺭ ﻋﻦ ﺍﷲ ﺃﻭ ﻋﻦ ﻧﺒﻴ‪‬ﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﹼﻢ ﺃﻭ ﻋﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ .‬ﻳﻘﻮﻝ ﺍﷲ‬
‫ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪bْU/  &9ْ َ  ُْ #? ُْ #>َ (َ Tَ/? ٍd َ9 ;LC+ 2 ُ4C,ِ&" َ( .." :‬‬

‫‪) "..‬ﺍﳌﺎﺋﺪﺓ‪ .(٨ :٥ ،‬ﻭﰲ ﻫﺬﺍ ﺍﻟﺴﻴﺎﻕ‪ ،‬ﻻ ﺑﺪ ﻣﻦ ﺑﻴﺎ ‪‬ﻥ ﺃﻥ ﺟﺮﳝﺔ ﺍﻟﻘﺘﻞ ﺍﻟﱵ ﻭﻗﻌﺖ ﰲ ﺍﻟﺼﻮﻣﺎﻝ‬
‫ﺑﺘﺎﺭﻳﺦ ‪ ٢٠٠٦/٩/١٧‬ﻭﺭﺍﺡ ﺿﺤﻴﺘﻬﺎ ﺭﺍﻫﺒﺔ ﻛﺎﺛﻮﻟﻴﻜﻴﺔ ﺑﺮﻳﺌﺔ – ﻭﺃﻳﺔ ﺃﻋﻤﺎﻝ ﻋﻨﻒ ﻓﺮﺩﻳﺔ ﳐﺰﻳﺔ‬

‫‪٦‬‬
‫ﻭﺷﺎﺋﻨﺔ ﳑﺎﺛﻠﺔ ﺃﺧﺮﻯ – ﻛﺮﺩﺓ ﻓﻌﻞ ﶈﺎﺿﺮﺗﻜﻢ ﰲ ﺟﺎﻣﻌﺔ ﺭﹺﺟﻨﺴﺒﻮﺭﻍ‪ ،‬ﻫﻲ ﻻ ﲤﺖ ﺑﺼﻠﺔ ﺇﱃ‬
‫ﺍﻹﺳﻼﻡ ﺃﺑﺪﺍﹰ‪ ،‬ﻭﳓﻦ ﻧﻨﻜﺮ ﻣﺜﻞ ﻫﺬﻩ ﺍﻷﻓﻌﺎﻝ ﲤﺎﻣﹰﺎ‪.‬‬

‫ﺍﻋﺘﻨﺎﻕ ﺍﻟﺪﻳﻦ ﺑﺎﻹﻛﺮﺍﻩ‬

‫ﺇﻥ ﺍﻟﻔﻜﺮﺓ ﺍﻟﱵ ﻣﻔﺎﺩﻫﺎ ﺃﻥ ﺍﳌﺴﻠﻤﲔ ﻣﺄﻣﻮﺭﻭﻥ ﺑﻨﺸﺮ ﺩﻳﻨﻬﻢ "ﺑﺎﻟﺴﻴﻒ" ﻭﺃﻥ ﺍﻹﺳﻼﻡ ﰲ‬
‫ﺍﻟﻮﺍﻗﻊ ﺍﻧﺘﺸﺮ ﺑﺸﻜﻞ ﻫﺎﺋﻞ "ﺑﺎﻟﺴﻴﻒ" ﺗﺘﻬﺎﻭﻯ ﺃﻣﺎﻡ ﺍﻟﺘﺪﻗﻴﻖ ﻭﺇﻣﻌﺎﻥ ﺍﻟﻨﻈﺮ‪ .‬ﻭﺣﻘﻴﻘﺔ ﺍﻷﻣﺮ ﺃﻥ‬
‫ﺍﻹﺳﻼﻡ ﻣﻦ ﺣﻴﺚ ﻛﻮﻧﻪ ﻛﻴﺎﻧﺎﹰ ﺳﻴﺎﺳﻴﹰﺎ ﻓﻘﺪ ﺍﻧﺘﺸﺮ ﺑﺸﻜﻞ ﺟﺰﺋﻲ ﻧﺘﻴﺠﺔ ﻟﻠﻔﺘﻮﺣﺎﺕ‪ ،‬ﻟﻜﻦ ﺍﳉﺰﺀ‬
‫ﺍﻷﻛﱪ ﻣﻦ ﺗﻮﺳﻌﻪ ﻗﺪ ﲢﻘﻖ ﻧﺘﻴﺠﺔ ﻟﻠﻨﺸﺎﻁ ﺍﻟﺪﻋﻮﻱ‪ .‬ﻓﺎﻟﺘﻌﺎﻟﻴﻢ ﺍﻹﺳﻼﻣﻴﺔ ﱂ ﺗﻨﺺ ﻋﻠﻰ ﺃﻥ ﻳﺘﻢ‬
‫ﺇﺭﻏﺎﻡ ﺳﻜﺎﻥ ﺍﻟﺒﻼﺩ ﺍﳌﻔﺘﻮﺣﺔ ﺃﻭ ﺇﻛﺮﺍﻫﻬﻢ ﻋﻠﻰ ﺍﻹﺳﻼﻡ‪ .‬ﻭﰲ ﺍﻟﻮﺍﻗﻊ‪ ،‬ﺇﻥ ﻛﺜﲑﹰﺍ ﻣﻦ ﺍﳌﻨﺎﻃﻖ ﺍﻷﻭﱃ‬
‫ﺍﻟﱵ ﻓﺘﺤﻬﺎ ﺍﳌﺴﻠﻤﻮﻥ ﺑﻘﻴﺖ ﺃﻏﻠﺐ ﺃﺟﺰﺍﺋﻬﺎ ﻏﲑ ﻣﺴﻠﻤﺔ ﻟﻘﺮﻭﻥ ﻣﻦ ﺍﻟﺰﻣﺎﻥ‪ .‬ﻭﻟﻮ ﺃﻥ ﺍﳌﺴﻠﻤﲔ‬
‫ﺭﻏﺒﻮﺍ ﺑﺈﻛﺮﺍﻩ ﺍﻟﻨﺎﺱ ﲨﻴﻌﻬﻢ ﺣﱴ ﻳﻌﺘﻨﻘﻮﺍ ﺩﻳﻨﻬﻢ‪ ،‬ﳌﺎ ﺑﻘﻲ ﻫﻨﺎﻙ ﻛﻨﻴﺴﺔ ﻭﺍﺣﺪﺓ ﺃﻭ ﻣﻌﺒﺪ ﻳﻬﻮﺩﻱ ﰲ‬
‫ﺃﻱ ﻣﻜﺎﻥ ﻣﻦ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ .‬ﻭﺇﻥ ﺍﻷﻣﺮ ﺍﻹﳍﻲ ﺍﻟﺬﻱ ﺗﺘﻀﻤﻨﻪ ﺁﻳﺔ "( '&‪"# $ %‬‬

‫‪ "..‬ﺗﻌﲏ ﺍﻵﻥ ﻣﺎ ﻋﻨﺘﻪ ﰲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ‪ .‬ﻭﺇﻥ ﳎﺮﺩ ﻛﻮﻥ ﺍﻟﺸﺨﺺ ﻏﲑ ﻣﺴﻠﻢ ﱂ ﻳﻜﻦ ﻣﱪﺭﹰﺍ‬
‫ﺷﺮﻋﻴﹰﺎ ﻟﻠﺤﺮﺏ ﻗﻂ ﻻ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﻭﻻ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ‪ .‬ﻭﺑﺎﻟﻨﺴﺒﺔ ﻟﻘﻮﺍﻧﲔ ﺍﳊﺮﺏ‪ ،‬ﻳﺒﺪﻱ‬
‫ﺍﻟﺘﺎﺭﻳﺦ ﺃﻥ ﺑﻌﺾ ﺍﳌﺴﻠﻤﲔ ﻗﺪ ﺧﺮﻗﻮﺍ ﺍﳌﺒﺎﺩﺉ ﺍﻹﺳﻼﻣﻴﺔ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺈﻛﺮﺍﻩ ﻏﲑﻫﻢ ﻋﻠﻰ ﺍﻋﺘﻨﺎﻕ‬
‫ﺍﻟﺪﻳﻦ ﻭﲟﻌﺎﻣﻠﺔ ﺃﻗﻮﺍﻡ ﺍﻷﺩﻳﺎﻥ ﺍﻷﺧﺮﻯ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﺘﺎﺭﻳﺦ ﻳﺒﺪﻱ ﺃﻳﻀﹰﺎ ﺑﺄﻥ ﻫﺬﻩ ﺍﻟﺘﺼﺮﻓﺎﺕ ﺑﻼ ﺃﺩﱏ‬
‫ﺭﻳﺐ ﻫﻲ ﺍﺳﺘﺜﻨﺎﺀ ﻳ‪‬ﺜﺒﺖ ﺍﻟﻘﺎﻋﺪﺓ ﻭﻳﱪﻫﻦ ﻋﻠﻴﻬﺎ‪ .‬ﻭﺇﻧﻨﺎ ﻧﻮﺍﻓﻖ ﺑﺎﻟﺘﺄﻛﻴﺪ ﻋﻠﻰ ﺃﻥ ﺇﻛﺮﺍﻩ ﺍﻵﺧﺮﻳﻦ ﻋﻠﻰ‬
‫ﺿ ‪‬ﻲ ﻋﻨﺪ ﺍﷲ‪ ،‬ﻭﺃﻥ ﺍﷲ ﻻ‬‫ﺍﻻﻋﺘﻘﺎﺩ – ﺇﻥ ﻛﺎﻥ ﺫﻟﻚ ﳑﻜﻨﹰﺎ ﲝﺎﻝ ﻣﻦ ﺍﻷﺣﻮﺍﻝ ‪ -‬ﻫﻮ ﺃﻣ ‪‬ﺮ ﻏ ‪‬ﲑ ‪‬ﻣ ‪‬ﺮ ‪‬‬
‫ﻳﺮﺿﻰ ﻋﻦ ﺳﻔﻚ ﺍﻟﺪﻣﺎﺀ ﺍﻟﱪﻳﺌﺔ‪ .‬ﻭﳓﻦ ﰲ ﺣﻘﻴﻘﺔ ﺍﻷﻣﺮ ﻧﺆﻣﻦ ﻛﻤﺎ ﺁﻣﻦ ﺍﳌﺴﻠﻤﻮﻥ ﺩﺍﺋﻤﹰﺎ ﺑﻘﻮﻝ ﺍﷲ‪:‬‬
‫"‪) ".. Q>. 1P f4C َََ9 1@َHََ0 ِG5 َe 0 ^َ0  َ ٍFْ:َ@ ِ&.َRِ Qْ:َ@ َََ9 , ..‬ﺍﳌﺎﺋﺪﺓ‪:٥ ،‬‬
‫‪.(٣٢‬‬

‫‪٧‬‬
‫ﺷﻲﺀ ﺟﺪﻳﺪ؟‬

‫ﻟﻘﺪ ﺫﻛﺮﰎ ﺗﺄﻛﻴﺪ ﺍﻹﻣﱪﺍﻃﻮﺭ ﺑﺄﻥ "ﺃﻱ ﺷﻲﺀ ﺟﺪﻳﺪ" ﺟﺎﺀ ﺑﻪ ﺍﻟﻨﱯ ﻛﺎﻥ "ﺷﺮﻳﺮﹰﺍ ﻭﻻ‬
‫ﺇﻧﺴﺎﻧﻴﺎﹰ‪ ،‬ﻣﺜﻞ ﺃﻣﺮﻩ ﺍﳌﺰﻋﻮﻡ ﺑﻨﺸﺮ ﺍﻟﺪﻳﻦ ﺍﻟﺬﻱ ﻳﺪﻋﻮ ﺇﻟﻴﻪ ﺑﺎﻟﺴﻴﻒ"‪ .‬ﻫﺬﺍ ﻭﺇﻥ ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﻓﺸﻞ‬
‫ﺍﻹﻣﱪﺍﻃﻮﺭ ﰲ ﺇﺩﺭﺍﻛﻪ ﻭﻣﻌﺮﻓﺘﻪ – ﻋﺪﺍ ﻋﻦ ﺃﻥ ﻭﺍﻗﻊ ﻣﺜﻞ ﻫﺬﺍ ﺍﻷﻣﺮ )ﻛﻤﺎ ﺫﹸﻛﺮ ﺃﻋﻼﻩ( ﻟﻴﺲ ﻟﻪ‬
‫ﻉ ﺃﻧﻪ ﺟﺎﺀ ﺑﺸﻲﺀ ﺟﺪﻳﺪ‬
‫ﻭﺟﻮﺩ ﰲ ﺍﻹﺳﻼﻡ ﻣﻄﻠﻘﹰﺎ ‪ -‬ﻫﻮ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﱂ ﻳ ‪‬ﺪ ﹺ‬
‫ﻣﻦ ﺍﻷﺳﺎﺱ‪ .‬ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ‪"g/ =َ9  , ِ]6&/  َ. 9 #َ9 , ِ gَ ُMَU" ," :‬‬

‫)ﹸﻓﺼ‪‬ﻠﺖ‪ ،(٤٣ :٤١ ،‬ﻭﻳﻘﻮﻝ ﺃﻳﻀﹰﺎ‪ ِ ُ>ْ:" , Vِ5َ , ِ]6& 3, Q?#ِ \Cُ' , ْ ُ9" :‬‬

‫; َ=ِ‪) "Bhِ=6, &B " Yَ@ ِ َ@َ , 4 َِ T" , ِ i‬ﺍﻷﺣﻘﺎﻑ‪.(٩ :٤٦ ،‬‬
‫‬ ‫َ ُِ ‪ِ 2‬‬
‫ﻭﻫﻜﺬﺍ ﻓﺈﻥ ﺍﻹﳝﺎﻥ ﺑﺎﷲ ﺍﻟﻮﺍﺣﺪ ﻟﻴﺲ ﻣﻦ ﺧﺼﺎﺋﺺ ﺃﻱ ﻣﻠﹼﺔ ﻟﻮﺣﺪﻫﺎ ﺩﻭﻥ ﻏﲑﻫﺎ‪ .‬ﻭ ﻭﻓﻘﹰﺎ ﻟﻠﻌﻘﻴﺪﺓ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﻓﺈﻥ ﲨﻴﻊ ﺍﻷﻧﺒﻴﺎﺀ ﺍﳊﻘﻴﻘﻴﲔ )ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ( ﻛﺎﻧﻮﺍ ﻳﺪﻋﻮﻥ ﺃﻗﻮﺍﻣﹰﺎ ﳐﺘﻠﻔﲔ ﰲ ﺃﺯﻣﻨﺔ‬
‫ﳐﺘﻠﻔﺔ ﺇﱃ ﺍﳊﻘﻴﻘﺔ ﺫﺍ‪‬ﺎ‪ .‬ﻓﻤﻦ ﺍﳌﻤﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﺸﺮﺍﺋﻊ ﳐﺘﻠﻔﺔ‪ ،‬ﻭﻟﻜﻦ ﺍﳊﻘﻴﻘﺔ ﻻ ﺗﺘﻐﻴ‪‬ﺮ‪.‬‬

‫"ﺃﻫﻞ ﺍﻟﺪﺭﺍﻳﺔ"‬

‫ﻟﻘﺪ ﺃﺷﺮﰎ ﻣﺮﺓ ﻣﻦ ﺩﻭﻥ ﲢﺪﻳﺪ ﺇﱃ "ﺃﻫﻞ ﺍﻟﺪﺭﺍﻳﺔ" )ﺑﺸﺄﻥ ﺍﻹﺳﻼﻡ(‪ ،‬ﻭﻓﻌﻠﻴﹰﺎ ﻗﻤﺘﻢ ﺃﻳﻀﹰﺎ‬
‫ﺑﻨﻘﻞ ﻛﻼﻡ ﺑﺎﺣﹶﺜ‪‬ﻴﻦ ﻛﺎﺛﻮﻟﻴﻜ‪‬ﻴﲔ ﺑﺎﻻﺳﻢ‪ ،‬ﺍﻷﺳﺘﺎﺫ )ﻋﺎﺩﻝ( ﺗﻴﻮﺩﻭﺭ ﺧﻮﺭﻱ ﻭ)ﺍﻷﺳﺘﺎﺫ ﺍﳌﺸﺎﺭﻙ(‬
‫ﺭﻭﺟﺮ ﺃﺭﻧﺎﻟﺪ‪‬ﺯ‪ .‬ﻭﻳﻜﻔﻲ ﺍﻟﻘﻮﻝ ﻫﻨﺎ ﺃﻧﻪ ﺑﻴﻨﻤﺎ ‪‬ﻳﻌﺘﱪ ﻛﺜ ‪‬ﲑ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺃﻥ ﻫﻨﺎﻙ ﻣﻨﺼﻔﲔ ﻣﻦ ﻏﲑ‬
‫ﺍﳌﺴﻠﻤﲔ ﻭﻣﻦ ﺍﻟﻜﺎﺛﻮﻟﻴﻚ ﺍﻟﺬﻳﻦ ﻣﻦ ﺍﳌﻤﻜﻦ ﺃﻥ ‪‬ﻳﻌﺘﱪﻭﺍ ﺣﻘﻴﻘﺔ "ﺃﻫﻞ ﺩﺭﺍﻳﺔ" ﰲ ﺩﻳﻦ ﺍﻹﺳﻼﻡ‪ ،‬ﺇﻻ‬
‫ﺃﻥ ﺍﳌﺴﻠﻤﲔ ﱂ ﻳﺼﺎﺩﻗﻮﺍ ﺣﺴﺐ ﻋﻠﻤﻨﺎ ﻋﻠﻰ "ﺃﻫﻞ ﺍﻟﺪﺭﺍﻳﺔ" ﺍﻟﻠﺬﻳﻦ ﺃﺷﺮﰎ ﺇﻟﻴﻬﻤﺎ ﻭﻻ ﻳﻘ ‪‬ﺮﻭﻥ ﳍﻤﺎ‬
‫ﺑﺄ‪‬ﻤﺎ ﳝﺜﻼﻥ ﺍﳌﺴﻠﻤﲔ ﺃﻭ ﻭﺟﻬﺎﺕ ﻧﻈﺮﻫﻢ‪ .‬ﻟﻘﺪ ﻛﺮﺭﰎ ﺑﺘﺎﺭﻳﺦ ‪ ،٢٠٠٦/٩/٢٥‬ﻣﺎ ﺟﺎﺀ ﰲ‬

‫‪٨‬‬
‫ﺑﻴﺎﻧﻜﻢ ﺍﳍﺎﻡ ﰲ ﻣﺪﻳﻨﺔ ﻛﻮﻟﻮﻧﻴﺎ ﰲ ﺃﳌﺎﻧﻴﺎ ﺑﺘﺎﺭﻳﺦ ‪ ،٢٠٠٥/٨/٢٠‬ﺃﻥ "ﺍﳊﻮﺍﺭ ﺑﲔ ﺍﻷﺩﻳﺎﻥ ﻭﺍﻟﺜﻘﺎﻓﺎﺕ‬
‫ﻓﻴﻤﺎ ﺑﲔ ﺍﳌﺴﻴﺤﻴﲔ ﻭﺍﳌﺴﻠﻤﲔ ﻻ ﳝﻜﻦ ﺗﻘﻠﻴﺼﻪ ﺇﱃ ﻣﺴﺘﻮﻯ ﺍﻟﺸﻲﺀ ’ﺍﻟﺰﺍﺋﺪ ﺍﻻﺧﺘﻴﺎﺭﻱ‘‪ ،‬ﻓﻬﻮ ﰲ‬
‫ﺍﻟﻮﺍﻗﻊ ﺿﺮﻭﺭﺓ ﺃﺳﺎﺳﻴﺔ ﺣﻴﻮﻳﺔ ﻳﻌﺘﻤﺪ ﻋﻠﻴﻬﺎ ﻣﺴﺘﻘﺒﻠﻨﺎ ﲟﻘﺪﺍﺭ ﻛﺒﲑ"‪ .‬ﻭﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻧﻮﺍﻓﻘﻜﻢ ﻓﻴﻪ‬
‫ﲤﺎﻣﺎﹰ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻳﺒﺪﻭ ﻟﻨﺎ ﺑﺄﻥ ﺟﺰﺀﹰﺍ ﻛﺒﲑﹰﺍ ﻣﻦ ﻫﺪﻑ ﺍﳊﻮﺍﺭ ﺑﲔ ﺍﻷﺩﻳﺎﻥ ﻳﻜﻤﻦ ﰲ ﺃﻥ ﳒﺎﻫﺪ ﻣﻦ ﺃﺟﻞ‬
‫ﺍﻹﺻﻐﺎﺀ ﺇﱃ ﺍﻷﺻﻮﺍﺕ ﺍﻟﻔﻌﻠﻴﺔ ﻷﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻧﺘﺤﺎﻭﺭ ﻣﻌﻬﻢ‪ ،‬ﻭﺃﺧﺬﻫﺎ ﺑﻌﲔ ﺍﻻﻋﺘﺒﺎﺭ‪ ،‬ﻭﻟﻴﺲ ﻓﻘﻂ‬
‫ﻷﺻﻮﺍﺕ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻳﻨﺘﻤﻮﻥ ﺇﱃ ﲨﺎﻋﺘﻨﺎ‪.‬‬

‫*‬ ‫*‬ ‫*‬

‫ﺍﳌﺴﻴﺤﻴﺔ ﻭﺍﻹﺳﻼﻡ‬

‫ﺇﻥ ﺍﳌﺴﻴﺤﻴﺔ ﻭﺍﻹﺳﻼﻡ ﻳﻌﺘﱪﺍﻥ ﺍﻟﺪﻳﻨﲔ ﺍﻷﻭﻝ ﻭﺍﻟﺜﺎﱐ ﻣﻦ ﺣﻴﺚ ﻋﺪﺩ ﺃﺗﺒﺎﻋﻬﻤﺎ ﰲ ﺍﻟﻌﺎﱂ ﻭﰲ‬
‫ﺍﻟﺘﺎﺭﻳﺦ‪ ،‬ﺣﻴﺚ ﻳﺸﻜﻞ ﺍﳌﺴﻴﺤﻴﻮﻥ ﻭﺍﳌﺴﻠﻤﻮﻥ ﺣﺴﺐ ﺍﻟﺘﻘﺎﺭﻳﺮ ﻣﺎ ﻳﺰﻳﺪ ﻋﻠﻰ ﺛﻠﺚ ﺍﻟﻌﺎﱂ ﻭﲬﺲ‬
‫ﺍﻟﻌﺎﱂ ﻋﻠﻰ ﺍﻟﺘﻮﺍﱄ‪ .‬ﻭﻫﻢ ﻳﺸﻜﻠﻮﻥ ﻣﻌﹰﺎ ﺃﻛﺜﺮ ﻣﻦ ‪ %٥٥‬ﻣﻦ ﻋﺪﺩ ﺳﻜﺎﻥ ﺍﻟﻌﺎﱂ‪ ،‬ﳑﺎ ﳚﻌﻞ ﺣ‪‬ﺴﻦ‬
‫ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﳎﺘﻤﻌﺎﺕ ﻫﺬﻳﻦ ﺍﻟﺪﻳﻨﲔ ﺃﻫﻢ ﻋﺎﻣﻞ ﻣﻦ ﺍﻟﻌﻮﺍﻣﻞ ﺍﳌﺴﺎﳘﺔ ﰲ ﺇﺣﻼﻝ ﺳﻼﻡ ﻣﺆﺛﺮ ﺣﻮﻝ‬
‫ﺍﻟﻌﺎﱂ‪ .‬ﻭﺑﺎﻋﺘﺒﺎﺭﻛﻢ ﻗﺎﺋﺪﹰﺍ ﻷﻛﺜﺮ ﻣﻦ ﻣﻠﻴﺎﺭ ﻛﺎﺛﻮﻟﻴﻜﻲ ﻭﻣﺜﺎ ﹰﻻ ﺃﺧﻼﻗﻴﹰﺎ ﻟﻜﺜﲑﻳﻦ ﻏﲑﻫﻢ ﰲ ﺃﺭﺟﺎﺀ‬
‫ﺍﳌﻌﻤﻮﺭﺓ‪ ،‬ﻓﺮﲟﺎ ﺗﻜﻮﻧﻮﻥ ﺍﻟﺼﻮﺕ ﺍﻷﻭﺣﺪ ﻭﺍﻷﻫﻢ ﰲ ﻣﻮﺍﺻﻠﺔ ﺍﳌﻀﻲ ﻗﺪﻣﹰﺎ ﰲ ﻫﺬﻩ ﺍﻟﻌﻼﻗﺔ ﺑﺎﲡﺎﻩ‬
‫ﺍﻟﺘﻔﺎﻫﻢ ﺍﳌﺘﺒﺎﺩﻝ‪ .‬ﻭﳓﻦ ﻧﺸﺎﺭﻛﻜﻢ ﺍﻟﺮﻏﺒﺔ ﰲ ﺇﻗﺎﻣﺔ ﺣﻮﺍﺭ ﺻﺮﻳﺢ ﳐﻠﺺ ﻭﻧﺪﺭﻙ ﺃﳘﻴﺘﻪ ﰲ ﻋﺎﱂ‬
‫ﻳﺸﺘﺪ ﺍﻟﺘﺮﺍﺑﻂ ﻓﻴﻪ ﺑﺸﻜﻞ ﻣﺘﺰﺍﻳﺪ‪ .‬ﻭﻋﻨﺪ ﺇﻗﺎﻣﺔ ﺣﻮﺍﺭ ﳐﻠﺺ ﺻﺮﻳﺢ ﻓﺈﻧﻨﺎ ﻧﺄﻣﻞ ﰲ ﺍﻻﺳﺘﻤﺮﺍﺭ ﺑﺒﻨﺎﺀ‬
‫ﻋﻼﻗﺎﺕ ﻭﺋﺎﻡ ﻭﺻﺪﺍﻗﺔ ﻣﺆﺳﺴ ‪‬ﺔ ﻋﻠﻰ ﺍﻻﺣﺘﺮﺍﻡ ﻭﺍﻻﻧﺼﺎﻑ ﺍﳌﺘﺒﺎﺩﻟﹶﲔ ﻭﻋﻠﻰ ﻣﺎ ﳚﻤﻌﻨﺎ ﺟﻮﻫﺮﻳﹰﺎ ﻣﻦ‬
‫ﺍﻹﺭﺙ ﺍﳌﺸﺘﺮﻙ ﺍﳌﺮﺗﺒﻂ ﺑﺎﻷﻧﺒﻴﺎﺀ ﻣﻦ ﺫﺭﻳﺔ ﺇﺑﺮﺍﻫﻴﻢ )ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ(؛ ﻭﺧﺼﻮﺻﹰﺎ ’ﺍﻟﻮﺻﻴﺘﲔ ﺍﻟ ‪‬ﻌ ﹾﻈ ‪‬ﻤ‪‬ﻴ‪‬ﻴﻦ‘‬
‫ﰲ ﺇﳒﻴﻞ ﻣﺮﻗﺺ‪) ٣١-٢٩ :١٢ ،‬ﻭﺑﺸﻜﻞ ﳐﺘﻠﻒ ﰲ ﺇﳒﻴﻞ ﻣﺘ‪‬ﻰ‪’ (٤٠-٣٧ :٢٢ ،‬ﺍﻟﺮﺏ ﺇﳍﻨﺎ‬
‫ﺭﺏ ﻭﺍﺣﺪ‪ ،‬ﻭﲢﺐ ﺍﻟﺮﺏ ﺇﳍﻚ ﻣﻦ ﻛﻞ ﻗﻠﺒﻚ ﻭﻣﻦ ﻛﻞ ﻧﻔﺴﻚ ﻭﻣﻦ ﻛﻞ ﻓﻜﺮﻙ ﻭﻣﻦ ﻛﻞ‬

‫‪٩‬‬
‫ﻗﺪﺭﺗﻚ‪ ،‬ﻫﺬﻩ ﻫﻲ ﺍﻟﻮﺻﻴﺔ ﺍﻷﻭﱃ؛ ﻭ ﺛﺎﻧﻴﺔ ﻣﺜﻠﻬﺎ ﻫﻲ ﲢﺐ ﻗﺮﻳﺒﻚ ﻛﻨﻔﺴﻚ ﻟﻴﺲ ﻭﺻﻴﺔ ﺃﺧﺮﻯ‬
‫ﺃﻋﻈﻢ ﻣﻦ ﻫﺎﺗﲔ‘‪.‬‬

‫ﻭﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻓﺈﻥ ﺍﳌﺴﻠﻤﲔ ﻳﻘﺪﺭﻭﻥ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻵﺗﻴﺔ ﺍﻟﺼﺎﺩﺭﺓ ﻣﻦ ﳎﻠﺲ ﺍﻟﻔﺎﺗﻴﻜﺎﻥ ﺍﻟﺜﺎﱐ‪:‬‬

‫ﺗﻜ ‪‬ﻦ ﺍﻟﻜﻨﻴﺴﺔ ﺃﻳﻀﹰﺎ ﺍﺣﺘﺮﺍﻣﹰﺎ ﻋﺎﻟﻴﹰﺎ ﻟﻠﻤﺴﻠﻤﲔ‪ ،‬ﻓﻬﻢ ﻳﻌﺒﺪﻭﻥ ﺍﷲ ﺍﻟﻮﺍﺣﺪ ﺍﳊﻲ ﺍﻟﻘﻴﻮﻡ ﺍﻟﺮﺣﻴﻢ‬
‫ﺍﻟﻘﺎﺩﺭ‪ ،‬ﺧﺎﻟﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ‪ ،‬ﻭﺍﻟﺬﻱ ﻛﻠﹼﻢ ﺍﻟﺒﺸﺮ ﺃﻳﻀﹰﺎ‪ .‬ﻭﻫﻢ ﳚﺘﻬﺪﻭﻥ ﰲ ﺍﳋﻀﻮﻉ‬
‫ﺍﻟﻜﺎﻣﻞ ﻷﻭﺍﻣﺮ ﺍﷲ ﺩﻭﻥ ﲢﻔﻆ‪ ،‬ﲤﺎﻣﹰﺎ ﻣﺜﻞ ﺧﻀﻮﻉ ﺇﺑﺮﺍﻫﻴﻢ ﻟﻘﻀﺎﺀ ﺍﷲ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﺮﺑﻂ‬
‫ﺍﳌﺴﻠﻤﻮﻥ ﺩﻳﻨﻬﻢ ﺑﺪﻳﻨﻪ ﺑﺸﺪﺓ‪ .‬ﻭﺑﺎﻟﺮﻏﻢ ﻣﻦ ﺃ‪‬ﻢ ﻻ ﻳﻘﺮ‪‬ﻭﻥ ﺑﺄﻥ ﻋﻴﺴﻰ ﺍﳌﺴﻴﺢ ﺇﻟﻪ‪ ،‬ﺇﻻ ﺃ‪‬ﻢ‬
‫ﻳﻮﻗﺮﻭﻧﻪ ﺑﺎﻋﺘﺒﺎﺭﻩ ﻧﺒﻴﺎﹰ‪ ،‬ﻭﻫﻢ ﳚﻠﹼﻮﻥ ﺃﻣﻪ ﺍﻟﻌﺬﺭﺍﺀ ﺃﻳﻀﹰﺎ ﻭﻳﺬﻛﺮﻭ‪‬ﺎ ﺣﱴ ﰲ ﺃﻭﻗﺎﺕ ﺗﻀﺮﻋﻬﻢ‬
‫ﺍﳋﺎﺷﻊ؛ ﻭﻳﺘﺮﻗﺒﻮﻥ ﺃﻳﻀﹰﺎ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺍﻟﺜﻮﺍﺏ ﻣﻦ ﺍﷲ ﺑﻌﺪ ﺑﻌﺚ ﺍﻷﻣﻮﺍﺕ‪ .‬ﻭﳍﺬﺍ ﺍﻟﺴﺒﺐ‬
‫ﻫﻢ ﻳﻌﻈﻤﻮﻥ ﺍﳊﻴﺎﺓ ﺍﳌﺴﺘﻘﻴﻤﺔ ﻭﻳﻌﺒﺪﻭﻥ ﺍﷲ ﺧﺎﺻﺔ ﻣﻦ ﺧﻼﻝ ﺍﻟﺼﻠﻮﺍﺕ ﻭﺍﻟﺼﺪﻗﺎﺕ‬
‫ﻭﺍﻟﺼﻮﻡ‪) .‬ﻧﻮﺳﺘﺮﺍ ﺇﻳﺘﺎﺗﻪ‪.(١٩٦٥/١٠/٢٣ ،‬‬

‫ﻛﺬﻟﻚ ﻭﺑﻨﻔﺲ ﺍﻟﻘﺪ‪‬ﺭ‪ ،‬ﻳﺜﻤ‪‬ﻦ ﺍﳌﺴﻠﻤﻮﻥ ﻛﻠﻤﺎﺕ ﺍﻟﺒﺎﺑﺎ ﺍﻟﺮﺍﺣﻞ ﻳﻮﺣﻨﺎ ﺑﻮﻟﺺ ﺍﻟﺜﺎﱐ ﻭﺍﻟﺬﻱ‬
‫ﻛﺎﻥ ﳛﺘﺮﻣﻪ ﻭﻳﻘ ‪‬ﺪﺭﻩ ﻛﺜ ‪‬ﲑ ﻣﻦ ﺍﳌﺴﻠﻤﲔ‪:‬‬

‫ﳓﻦ ﺍﳌﺴﻴﺤﻴﲔ ﻧﻌﺘﺮﻑ ﺑﻜﻞ ﺳﺮﻭﺭ ﺑﺎﻟﻘﻴﻢ ﺍﻟﺪﻳﻨﻴﺔ ﺍﻟﱵ ﻧﺸﺘﺮﻙ ﻓﻴﻬﺎ ﻣﻊ ﺍﻹﺳﻼﻡ‪ .‬ﻭﺃﻭﺩ‬
‫ﺍﻟﻴﻮﻡ ﺃﻥ ﺃﻛﺮﺭ ﻣﺎ ﻗﻠﺘﻪ ﻟﺸﺒﺎﺏ ﻣﺴﻠﻤﲔ ﰲ ﺍﻟﺪﺍﺭ ﺍﻟﺒﻴﻀﺎﺀ ﻗﺒﻞ ﺑﻀﻌﺔ ﺳﻨﲔ‪" :‬ﳓﻦ ﻧﺆﻣﻦ‬
‫ﺑﺎﻹﻟﻪ ﻧﻔﺴﻪ‪ ،‬ﺍﻹﻟﻪ ﺍﻟﻮﺍﺣﺪ ﺍﳊﻲ‪ ،‬ﺍﻹﻟﻪ ﺍﻟﺬﻱ ﺧﻠﻖ ﺍﻟﻌﺎﱂ ﻭﺃﺧﺮﺝ ﳐﻠﻮﻗﺎﺗﻪ ﰲ ﺃﻛﻤﻞ ﺻﻮﺭﺓ"‬
‫ﺠ‪‬ﻨ ‪‬ﻤ‪‬ﻨﱵ‪ ،[١٩٨٥] ،VIII/2 ،‬ﺻﻔﺤﺔ ‪ ،٤٩٧‬ﺍﻗﺘﺒﺴﺖ ﻣﻦ ﻛﻠﻤﺔ ﺧﻼﻝ ﻋﻈﺔ ﻋﺎﻣﺔ‬ ‫)ﺍﻧﺴ ‪‬‬
‫ﺑﺘﺎﺭﻳﺦ ‪.(١٩٩٩/٥/٥‬‬

‫‪١٠‬‬
‫ﻛﻤﺎ ﻳﻘﺪﺭ ﺍﳌﺴﻠﻤﻮﻥ ﺃﻳﻀﹰﺎ ﺗﻌﺒ ‪‬ﲑﻛﻢ ﺍﻟﺸﺨﺼﻲ ﻏ ‪‬ﲑ ﺍﳌﺴﺒﻮﻕ ﻋﻦ ﺍﻷﺳﻒ ﻭﺇﻳﻀﺎ ‪‬ﺣﻜﻢ‬
‫ﻭﺗﺄﻛﻴ ‪‬ﺪﻛﻢ )ﰲ ‪ (٢٠٠٦/٩/١٧‬ﺑﺄﻥ ﺍﻻﻗﺘﺒﺎﺱ ﺍﻟﺬﻱ ﺍﺳﺘﻌﻤﻠﺘﻤﻮﻩ ﻻ ﻳﻌﻜﺲ ﺭﺃﻳﻜﻢ ﺍﻟﺸﺨﺼﻲ‪،‬‬
‫ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺗﺄﻛﻴﺪ ﺃﻣﲔ ﺳﺮ ﺣﺎﺿﺮﺓ ﺍﻟﻔﺎﺗﻴﻜﺎﻥ ﺍﻟﻜﺎﺭﺩﻳﻨﺎﻝ ﺗﺎﺭﺷﻴﺰﻳﻮ ﺑﲑﺗﻮﱐ )ﰲ ‪(٢٠٠٦/٩/١٦‬‬
‫ﻋﻠﻰ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﻮﺛﻴﻘﺔ ﺍﻟﻮﻓﺎﻗﻴﺔ ﺍﻟﺼﺎﺩﺭﺓ ﻋﻦ ﳎﻠﺲ ﺍﻟﻔﺎﺗﻴﻜﺎﻥ ﻧﻮﺳﺘﺮﺍ ﺇﻳﺘﺎﺗﻪ‪ .‬ﻭﺃﺧﲑﺍﹰ‪ ،‬ﻓﺈﻥ‬
‫ﺍﳌﺴﻠﻤﲔ ﻳﻘﺪ‪‬ﺭﻭﻥ ﺗﻌﺒﲑﻛﻢ ﻋﻦ "ﺍﻻﺣﺘﺮﺍﻡ ﺍﻟﻜﺎﻣﻞ ﻭﺍﻟﻌﻤﻴﻖ ﳉﻤﻴﻊ ﺍﳌﺴﻠﻤﲔ" ﺃﻣﺎﻡ ﳎﻤﻮﻋﺔ ﳎﺘﻤﻌﺔ‬
‫ﻣﻦ ﺳﻔﺮﺍﺀ ﺩﻭﻝ ﺇﺳﻼﻣﻴﺔ ﺑﺘﺎﺭﻳﺦ ‪.٢٠٠٦/٩/٢٥‬‬

‫ﻧﺄﻣﻞ ﺑﺄﻧﻨﺎ ﺳﻮﻑ ﻧﺘﺠﻨ‪‬ﺐ ﲨﻴﻌﹰﺎ ﺃﺧﻄﺎ َﺀ ﺍﳌﺎﺿﻲ ﻭﻧﺘﺤﺎﺷﺎﻫﺎ ﻭﻧﻌﻴﺶ ﺳﻮﻳﺔ ﰲ ﺍﳌﺴﺘﻘﺒﻞ‬
‫ﺑﺴﻼﻡ‪ ،‬ﻭﺗﺴﺎﻣﺢ ﻭﺍﺣﺘﺮﺍﻡ ﻣﺘﺒﺎﺩﻟﲔ‪.‬‬

‫ﻭﺍﳊﻤﺪ ﷲ ﻭﻻ ﺣﻮﻝ ﻭﻻ ﻗﻮﺓ ﺇﻻ ﺑﺎﷲ‪.‬‬

‫ﺍﳌﻮﻗﻌﻮﻥ ﻋﻠﻰ ﺍﻟﺮﺳﺎﻟﺔ ﺍﳌﻮﺟﻬﺔ ﺇﱃ ﺑﺎﺑﺎ ﺍﻟﻔﺎﺗﻴﻜﺎﻥ‬


‫ﺍﻟﺒﻠﺪ‬ ‫ﺍﻟﺼﻔــــﺔ‬ ‫ﺍﻻﺳـــﻢ‬
‫ﺍﳍﻨﺪ‬ ‫ﺍﻷﻣﲔ ﺍﻟﻌﺎﻡ ﳉﻤﻌﻴﺔ ﻋﻠﻤﺎﺀ ﺃﻫﻞ ﺍﻟﺴﻨ‪‬ﺔ ﻭﺍﳉﻤﺎﻋﺔ ﰲ ﺍﳍﻨﺪ‬ ‫‪ .١‬ﲰﺎﺣﺔ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺑﻜﺮ ﺃﲪﺪ ﺍﳌﻠﻴﺒﺎﺭﻱ‬
‫ﺍﻟﻌﺮﺍﻕ‬ ‫ﻣﺆﺳﺲ ﻫﻴﺌﺔ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺍﻟﻌﺮﺍﻕ‬ ‫‪ .٢‬ﲰﺎﺣﺔ ﺍﻟﺸﻴﺦ ﺃﲪﺪ ﺍﻟﻜﺒﻴﺴﻲ‬
‫ﺳﻮﺭﻳﺎ‬ ‫ﺍﳌﻔﱵ ﺍﻟﻌﺎﻡ ﻟﻠﺠﻤﻬﻮﺭﻳﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻮﺭﻳﺔ‬ ‫‪ .٣‬ﲰﺎﺣﺔ ﺍﻟﺪﻛﺘﻮﺭ ﺃﲪﺪ ﺑﺪﺭ ﺍﻟﺪﻳﻦ ﺣﺴ‪‬ﻮﻥ‬
‫ﻋﻤﺎﻥ‬ ‫ﺍﳌﻔﱵ ﺍﻟﻌﺎﻡ ﺳﻠﻄﻨﺔ ﻋﻤﺎﻥ‬ ‫‪ .٤‬ﲰﺎﺣﺔ ﺍﻟﺸﻴﺦ ﺃﲪﺪ ﺑﻦ ﲪﺪ ﺍﳋﻠﻴﻠﻲ‬
‫ﺃﻧﺪﻭﻧﻴﺴﻴﺎ‬ ‫ﺭﺋﻴﺲ ‪‬ﻀﺔ ﺍﻟﻌﻠﻤﺎﺀ ﺑﺄﻧﺪﻭﻧﻴﺴﻴﺎ‬ ‫‪ .٥‬ﲰﺎﺣﺔ ﺍﻟﺸﻴﺦ ﺃﲪﺪ ﻫﺎﺷﻢ ﻣﻮﺯﺩﻱ‬
‫ﺃﺳﺘﺎﺫ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺟﺎﻣﻌﺔ ﺟﻮﺭﺝ ﻭﺍﺷﻨﻄﻦ‪،‬‬
‫ﺃﻣﺮﻳﻜﺎ‬ ‫‪ .٦‬ﲰﺎﺣﺔ ﺍﻷﺳﺘﺎﺫ ﺍﻟﺪﻛﺘﻮﺭ ﺍﻟﺴﻴﺪ ﺣﺴﲔ ﻧﺼﺮ‬
‫ﻭﺍﺷﻨﻄﻦ ﺩﻱ‪ .‬ﺳﻲ‬
‫ﺃﻣﺮﻳﻜﺎ‬ ‫ﻣﺆﺳﺲ ﻭﻣﺪﻳﺮ ﻣﻌﻬﺪ ﺍﻟﺰﻳﺘﻮﻧﺔ ‪ -‬ﻛﺎﻟﻴﻔﻮﺭﻧﻴﺎ‬ ‫‪ .٧‬ﺍﻟﺸﻴﺦ ﲪﺰﺓ ﻳﻮﺳﻒ ﻫﺎﻧﺴﻦ‬
‫ﻛﺮﻭﺍﺗﻴﺎ‬ ‫ﻣﻔﱵ ﻛﺮﻭﺍﺗﻴﺎ‬ ‫‪ .٨‬ﲰﺎﺣﺔ ﺍﻟﺸﻴﺦ ﺷﻴﻔﻘﻮ ﻋﻤﺮﺑﺎﺷﻴﺘﺶ‬

‫‪١١‬‬
‫ﺍﻟﻜﻮﻳﺖ‬ ‫ﻣﺪﻳﺮ ﻋﺎﻡ ﻗﻨﺎﺓ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﻔﻀﺎﺋﻴﺔ‬ ‫‪ .٩‬ﺍﻟﺪﻛﺘﻮﺭ ﻃﺎﺭﻕ ﺍﻟﺴﻮﻳﺪﺍﻥ‬
‫ﺃﺳﺘﺎﺫ ﻛﺮﺳﻲ ﺍﻟﺸﻴﺦ ﺯﺍﻳﺪ ﻟﻠﺪﺭﺍﺳﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻛﻠﻴﺔ‬
‫ﺑﺮﻳﻄﺎﻧﻴﺎ‬ ‫ﺍﻟﻼﻫﻮﺕ‪ ،‬ﺟﺎﻣﻌﺔ ﻛﻤﱪﺩﺝ؛ ﻣﺪﻳﺮ ﺍﻷﻣﺎﻧﺔ ﺍﻷﻛﺎﺩﳝﻴﺔ‬ ‫‪ .١٠‬ﺍﻷﺳﺘﺎﺫ ﻋﺒﺪ ﺍﳊﻜﻴﻢ ﻣﺮﺍﺩ ﻭﻧﺘﺮ‬
‫ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺑﺮﻳﻄﺎﻧﻴﺎ‬
‫ﺍﳌﻐﺮﺏ‬ ‫ﻣﺪﻳﺮ ﻋﺎﻡ ﺍﳌﻨﻈﻤﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻟﻠﺘﺮﺑﻴﺔ ﻭﺍﻟﺘﻌﻠﻴﻢ ﻭﺍﻟﺜﻘﺎﻓﺔ‬ ‫‪ .١١‬ﲰﺎﺣﺔ ﺍﻟﺪﻛﺘﻮﺭ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻋﺜﻤﺎﻥ ﺍﻟﺘﻮﳚﺮﻱ‬
‫ﻣﺪﻳﺮ ﻋﺎﻡ ﻫﻴﺌﺔ ﺑﻴﺖ ﻣﺎﻝ ﺍﻟﻘﺪﺱ ﺍﻟﺸﺮﻳﻒ‪ ،‬ﻭﺯﻳﺮ ﺍﻟﺸﺆﻭﻥ‬ ‫ﲰﺎﺣﺔ ﺍﻟﺪﻛﺘﻮﺭ ﻣﻮﻻﻱ ﻋﺒﺪ ﺍﻟﻜﺒﲑ ﺍﻟﻌﻠﻮﻱ‬
‫ﺍﳌﻐﺮﺏ‬ ‫‪.١٢‬‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﺳﺎﺑﻘﺎﹰ‪ ،‬ﺍﳌﻐﺮﺏ‬ ‫ﺍﳌﻮﺩﻏﺮﻱ‬
‫ﺍﻷﺳﺘﺎﺫ ﲜﺎﻣﻌﺔ ﺍﳌﻠﻚ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﰲ ﺍﻟﺴﻌﻮﺩﻳﺔ‪ ،‬ﻧﺎﺋﺐ ﺭﺋﻴﺲ‬
‫ﻣﻮﺭﻳﺘﺎﻧﻴﺎ‬ ‫ﻭ ﻭﺯﻳﺮ ﺍﻟﻌﺪﻝ ﻭ ﻭﺯﻳﺮ ﺍﻟﺘﻌﻠﻴﻢ ﻭ ﻭﺯﻳﺮ ﺍﻟﺸﺆﻭﻥ ﺍﻹﺳﻼﻣﻴﺔ‬ ‫‪ .١٣‬ﲰﺎﺣﺔ ﺍﻟﻌﻼﻣﺔ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﳏﻔﻮﻅ ﺑﻦ ﺑﻴ‪‬ﻪ‬
‫ﺳﺎﺑﻘﹰﺎ ﰲ ﻣﻮﺭﻳﺘﺎﻧﻴﺎ‬
‫ﻋﻤﻴﺪ ﻛﻠﻴﺔ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﻭ ﺍﻟﻌﺮﺑﻴﺔ ﲜﺎﻣﻌﺔ ﺍﻷﺯﻫﺮ‪،‬‬
‫ﻣﺼﺮ‬ ‫‪ .١٤‬ﺍﻟﺪﻛﺘﻮﺭﺓ ﻋﺒﻠﺔ ﳏﻤﺪ ﺍﻟﻜﺤﻼﻭﻱ‬
‫ﺑﻨﺎﺕ‬
‫ﺍﻹﻣﺎﺭﺍﺕ‬ ‫ﻣﺴﺘﺸﺎﺭ ﺛﻘﺎﰲ ﺑﻮﺯﺍﺭﺓ ﺷﺆﻭﻥ ﺍﻟﺮﺋﺎﺳﺔ ﺑﺎﻹﻣﺎﺭﺍﺕ‬ ‫‪ .١٥‬ﺍﻟﺪﻛﺘﻮﺭ ﻋﺰ ﺍﻟﺪﻳﻦ ﺇﺑﺮﺍﻫﻴﻢ‬
‫ﺇﻣﺎﻡ ﺟﺎﻣﻊ ﺗﺮﱘ ﻭﺭﺋﻴﺲ ﳎﻠﺲ ﺍﻹﻓﺘﺎﺀ ﺑﺘﺮﱘ ﻭﻣﺪﻳﺮ ﺩﺍﺭ ﺍﳌﺼﻄﻔﻰ‬ ‫ﲰﺎﺣﺔ ﺍﳊﺒﻴﺐ ﻋﻠﻲ ﺍﳌﺸﻬﻮﺭﺑﻦ ﳏﻤﺪ ﺑﻦ ﺳﺎﱂ ﺑﻦ‬
‫ﺍﻟﻴﻤﻦ‬ ‫‪.١٦‬‬
‫ﻟﻠﺪﺭﺍﺳﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﻭﳏﺎﺿﺮ ﺑﻜﻠﻴﺔ ﺍﻟﺸﺮﻳﻌﺔ ﺑﺘﺮﱘ ﺳﺎﺑﻘﹰﺎ‬ ‫ﺣﻔﻴﻆ‬
‫ﻣﺼﺮ‬ ‫ﻣﻔﱵ ﲨﻬﻮﺭﻳﺔ ﻣﺼﺮ ﺍﻟﻌﺮﺑﻴﺔ‬ ‫‪ .١٧‬ﲰﺎﺣﺔ ﺍﻷﺳﺘﺎﺫ ﺍﻟﺪﻛﺘﻮﺭ ﻋﻠﻲ ﲨﻌﺔ‬
‫ﺍﳊﺒﻴﺐ ﻋﻠﻲ ﺯﻳﻦ ﺍﻟﻌﺎﺑﺪﻳﻦ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‬
‫ﺍﻟﻴﻤﻦ‬ ‫ﻣﺆﺳﺲ ﻭﻣﺪﻳﺮ ﻋﺎﻡ ﻣﺆﺳﺴﺔ ﻃﺎﺑﺔ‬ ‫‪.١٨‬‬
‫ﺍﳉﻔﺮﻱ‬
‫ﻋﻤﻴﺪ ﺩﺍﺭ ﺍﳌﺼﻄﻔﻰ ﻟﻠﺪﺭﺍﺳﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺗﺮﱘ‪،‬‬ ‫ﲰﺎﺣﺔ ﺍﳊﺒﻴﺐ ﻋﻤﺮ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺳﺎﱂ ﺑﻦ‬
‫ﺍﻟﻴﻤﻦ‬ ‫‪.١٩‬‬
‫ﺣﻀﺮﻣﻮﺕ‬ ‫ﺣﻔﻴﻆ‬
‫ﺟﺎﻣﺒﻴﺎ‬ ‫ﺃﺳﺘﺎﺫ ﺍﻟﻔﻜﺮ ﻭﺍﳊﻀﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ ﲜﺎﻣﺒﻴﺎ‬ ‫‪ .٢٠‬ﺍﻷﺳﺘﺎﺫ ﺍﻟﺪﻛﺘﻮﺭ ﻋﻤﺮ ﺟﺎﻩ‬
‫ﺍﻷﺳﺘﺎﺫ ﺍﻟﺪﻛﺘﻮﺭ ﲰﻮ ﺍﻷﻣﲑ ﻏﺎﺯﻱ ﺑﻦ ﳏﻤﺪ ﺑﻦ‬
‫ﺍﻷﺭﺩﻥ‬ ‫ﺭﺋﻴﺲ ﳎﻠﺲ ﺇﺩﺍﺭﺓ ﻣﺆﺳﺴﺔ ﺁﻝ ﺍﻟﺒﻴﺖ ﻟﻠﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ‬ ‫‪.٢١‬‬
‫ﻃﻼﻝ‬
‫ﺍﳌﻐﺮﺏ‬ ‫ﺃﺳﺘﺎﺫ ﺍﻟﺴﻨ‪‬ﺔ ﻭﻋﻠﻮﻣﻬﺎ ﲜﺎﻣﻌﺔ ﳏﻤﺪ ﺍﳋﺎﻣﺲ‬ ‫‪ .٢٢‬ﺍﻷﺳﺘﺎﺫ ﺍﻟﺪﻛﺘﻮﺭ ﻓﺎﺭﻭﻕ ﲪﺎﺩﺓ‬
‫ﺃﻧﺪﻭﻧﻴﺴﻴﺎ‬ ‫ﻧﺎﺋﺐ ﺃﻣﲔ ﻋﺎﻡ ‪‬ﻀﺔ ﺍﻟﻌﻠﻤﺎﺀ ﺑﺄﻧﺪﻭﻧﻴﺴﻴﺎ‬ ‫‪ .٢٣‬ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺇﻗﺒﺎﻝ ‪‬ﺳﻠﹼﻢ‬
‫ﺃﻭﺯﺑﺎﻛﺴﺘﺎﻥ‬ ‫ﻣﻔﱵ ﻋﺎﻡ ﺃﻭﺯﺑﺎﻛﺴﺘﺎﻥ‬ ‫‪ .٢٤‬ﲰﺎﺣﺔ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﻟﺼﺎﺩﻕ ﳏﻤﺪ ﻳﻮﺳﻒ‬

‫‪١٢‬‬
‫ﺭﺋﻴﺲ ﺍﻷﻛﺎﺩﳝﻴﺔ ﺍﻷﻭﺭﺑﻴﺔ ﻟﻠﺜﻘﺎﻓﺔ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﺳﻼﻣﻴﺔ ﰲ‬
‫ﺑﻠﺠﻴﻜﺎ‬ ‫‪ .٢٥‬ﺍﻟﺸﺮﻳﻒ ﳏﻤﺪ ﺍﻟﻌﻠﻮﻳﲏ‬
‫ﺑﺮﻭﻛﺴﻞ‬
‫ﺍﻟﻴﻤﻦ‬ ‫ﻣﺮﺟﻊ ﺍﻟﺰﻳﺪﻳﺔ‬ ‫‪ .٢٦‬ﺍﻟﺴﻴﺪ ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ ﺍﳌﻨﺼﻮﺭ‬
‫ﺑﺎﻛﺴﺘﺎﻥ‬ ‫ﻧﺎﺋﺐ ﺭﺋﻴﺲ ﺩﺍﺭ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﻛﺮﺍﺗﺸﻲ‬ ‫‪ .٢٧‬ﲰﺎﺣﺔ ﻣﻔﱵ ﺍﻟﻌﺪﻝ ﳏﻤﺪ ﺗﻘﻲ ﻋﺜﻤﺎﱐ‬
‫ﺭﻭﺳﻴﺎ‬ ‫ﻧﺎﺋﺐ ﻣﻔﱵ ﺭﻭﺳﻴﺎ‬ ‫‪ .٢٨‬ﲰﺎﺣﺔ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﻋﺒﺪ ﺍﷲ ﻗﺎﺭﺍﺗﺸﺎﻱ‬
‫ﺍﻷﺳﺘﺎﺫ ﺍﻟﺪﻛﺘﻮﺭ ﺍﻟﻌﻼﻣﺔ ﳏﻤﺪ ﺳﻌﻴﺪ ﺭﻣﻀﺎﻥ‬
‫ﺳﻮﺭﻳﺎ‬ ‫ﺭﺋﻴﺲ ﻗﺴﻢ ﺍﻟﻌﻘﺎﺋﺪ ﻭ ﺍﻷﺩﻳﺎﻥ ﲜﺎﻣﻌﺔ ﺩﻣﺸﻖ‬ ‫‪.٢٩‬‬
‫ﺍﻟﺒﻮﻃﻲ‬
‫ﺍﻟﻜﻮﻳﺖ‬ ‫ﺍﻷﻣﲔ ﺍﻟﻌﺎﻡ ﻟﻸﻣﺎﻧﺔ ﺍﻟﻌﺎﻣﺔ ﻟﻸﻭﻗﺎﻑ ﺑﺪﻭﻟﺔ ﺍﻟﻜﻮﻳﺖ‬ ‫‪ .٣٠‬ﺍﻷﺳﺘﺎﺫ ﺍﻟﺪﻛﺘﻮﺭ ﳏﻤﺪ ﻋﺒﺪ ﺍﻟﻐﻔﺎﺭ ﺍﻟﺸﺮﻳﻒ‬
‫ﺍﻷﻣﲔ ﺍﻟﻌﺎﻡ ﻟﻠﻤﺠﻤ‪‬ﻊ ﺍﻟﻌﺎﳌﻲ ﻟﻠﺘﻘﺮﻳﺐ ﺑﲔ ﺍﳌﺬﺍﻫﺐ‬
‫ﺇﻳﺮﺍﻥ‬ ‫‪ .٣١‬ﲰﺎﺣﺔ ﺁﻳﺔ ﺍﷲ ﳏﻤﺪ ﻋﻠﻲ ﺗﺴﺨﲑﻱ‬
‫ﺍﻹﺳﻼﻣﻴﺔ‬
‫ﻋﻤﻴﺪ ﺍﳌﻌﻬﺪ ﺍﻟﺪﻭﱄ ﻟﻠﻔﻜﺮ ﻭﺍﳊﻀﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺃﺳﺘﺎﺫ‬
‫ﻣﺎﻟﻴﺰﻳﺎ‬ ‫ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺍﻟﻔﻘﻪ‪ ،‬ﺍﳉﺎﻣﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﺪﻭﻟﻴﺔ‪،‬‬ ‫‪ .٣٢‬ﺍﻷﺳﺘﺎﺫ ﺍﻟﺪﻛﺘﻮﺭ ﳏﻤﺪ ﻫﺎﺷﻢ ﻛﻤﺎﱄ‬
‫ﻣﺎﻟﻴﺰﻳﺎ‬
‫ﲰﺎﺣﺔ ﺍﻷﺳﺘﺎﺫ ﺍﻟﺪﻛﺘﻮﺭ ﺍﻟﺸﻴﺦ ﻣﺼﻄﻔﻰ‬
‫ﺍﻟﺒﻮﺳﻨﺔ ﻭﺍﳍﺮﺳﻚ‬ ‫ﺭﺋﻴﺲ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﳌﻔﱵ ﺍﻟﻌﺎﻡ ﻟﺪﻭﻟﺔ ﺍﻟﺒﻮﺳﻨﺔ ﻭ ﺍﳍﺮﺳﻚ‬ ‫‪.٣٣‬‬
‫ﺗﺴﲑﺗﺶ‬
‫ﺗﺮﻛﻴﺎ‬ ‫ﻣﻔﱵ ﻋﺎﻡ ﺍﺳﺘﺎﻧﺒﻮﻝ‬ ‫‪ .٣٤‬ﲰﺎﺣﺔ ﺍﻷﺳﺘﺎﺫ ﺍﻟﺪﻛﺘﻮﺭ ﻣﺼﻄﻔﻰ ﻛﺎﺟﺮﻳﺴﻲ‬
‫ﺍﻟﺒﻮﺳﻨﺔ ﻭﺍﳍﺮﺳﻚ‬ ‫ﻣﻔﱵ ﺍﻟﺴﻨﺠﻖ‬ ‫‪ .٣٥‬ﲰﺎﺣﺔ ﺍﻟﺸﻴﺦ ﻣﻌﻤ‪‬ﺮ ﺯﻭﻛﻮﺭﻟﻴﺘﺶ‬
‫ﺳﻠﻮﻓﻴﻨﻴﺎ‬ ‫ﻣﻔﱵ ﺳﻠﻮﻓﻴﻨﻴﺎ‬ ‫‪ .٣٦‬ﲰﺎﺣﺔ ﺍﻟﺸﻴﺦ ﳒﺎﺩ ﻏﺮﺍﺑﻮﺱ‬
‫ﻛﻮﺳﻮﻓﻮ‬ ‫ﻣﻔﱵ ﻋﺎﻡ ﻛﻮﺳﻮﻓﻮ‬ ‫‪ .٣٧‬ﲰﺎﺣﺔ ﺍﻟﺸﻴﺦ ﻧﻌﻴﻢ ﺗﺮﻧﺎﻓﺎ‬
‫ﻣﺮﺷﺪ ﻣﻦ ﻣﺸﺎﻳﺦ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺸﺎﺫﻟﻴﺔ‪ ،‬ﻭﺯﻣﻴﻞ ﺃﻭﻝ ﰲ‬
‫ﺃﻣﺮﻳﻜﺎ‬ ‫‪ .٣٨‬ﺍﻟﺸﻴﺦ ﻧﻮﺡ ﺣﺎﻣﻴﻢ ﻛﻠﺮ‬
‫ﻣﺆﺳﺴﺔ ﺁﻝ ﺍﻟﺒﻴﺖ ﻟﻠﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺍﻷﺭﺩﻥ‬

‫ﺍﻷﲰﺎﺀ ﺣﺴﺐ ﺍﻟﺘﺮﺗﻴﺐ ﺍﻷﲜﺪﻱ‬

‫‪١٣‬‬