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‫ﺭﺍﺑﻄﺔ ﺍﻟﻌﺎﻟﻢ ﺍﻹﺳﻼﻣﻲ‬

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‫‪٣‬‬

‫‪ijk‬‬
‫ﺍﻟﻤﻘﺪﻣﺔ‬
‫ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﺧﺎﰎ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﲔ ﻭﻋﻠﻰ‬
‫ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺃﲨﻌﲔ‪ ،‬ﻭﺑﻌﺪ؛‬
‫ﻓﻠﻜﻞ ﺯﻣﺎﻥ ﻧﻮﺍﺯﻟﻪ‪ ،‬ﻭﻟﻜﻞ ﻋﺼﺮ ﻗﻀﺎﻳﺎﻩ‪ ،‬ﻭﻟﻜﻞ ﳎﺘﻤﻊ ﻣﺸﻜﻼﺗﻪ ﺍﻟﱵ ﻳﻌـﺎﱐ ﻣﻨـﻬﺎ‪،‬‬
‫ﻭﻟﻜﻞ ﺃﻣﺔ ﲢﺪﻳﺎ‪‬ﺎ ﺍﻟﱵ ﺗﻘﻒ ﺃﻣﺎﻣﻬﺎ؛ ﻭﺗﺴﺘﻬﺪﻑ ﻭﺟﻮﺩﻫﺎ‪ ،‬ﻭﺗ‪‬ﻌﻴـﻖ ﺗﻘـﺪﻣﻬﺎ ﻭﺣﺮﻛﺘـﻬﺎ‬
‫ﺍﳊﻀﺎﺭﻳﺔ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﻧﺎﺑﻌﺔ ﻣﻦ ﺩﺍﺧﻠﻬﺎ ﺃﻭ ﻭﺍﻓﺪﺓ ﺇﻟﻴﻬﺎ ﻣﻦ ﺍﳋﺎﺭﺝ‪.‬‬
‫ﻭﺃﻣﺘﻨﺎ ﺍﻹﺳﻼﻣﻴﺔ ‪-‬ﻭﻧ‪‬ﻮﺍ‪‬ﺎ ﺍﻟﻌﺮﺑﻴﺔ‪ -‬ﻭﻣﻨﺬ ﺃﻥ ﻛﹸﻠﻔﺖ ﲝﻤﻞ ﺭﺳـﺎﻟﺔ ﺍﻟﺮﲪـﺔ ﻭﺍﳋـﲑ‬
‫ﻭﺍﻹﺻﻼﺡ ﻟﻠﻌﺎﱂ ﺃﲨﻊ؛ ﻭﻫﻲ ﺗﺘﻌﺮﺽ ﻟﻠﻤِﺤﻦ ﻭﺍﻟﺘﺤﺪﻳﺎﺕ ﻭﺍﳌﺆﺍﻣﺮﺍﺕ ﻭﺍﻻﺳﺘﻬﺪﺍﻑ؛ ﻭﻫﺬﺍ‬
‫ﺃﻣﺮ ﻣﺘﻮﻗﻊ ﻻ ﻏﺮﺍﺑﺔ ﻓﻴﻪ؛ ﻷﻥ ﺭﺳﺎﻻﺕ ﺍﻹﺻﻼﺡ ﺗﺘﻌﺮﺽ ﳌﺜﻞ ﻫﺬﺍ‪ ،‬ﻭﺍﳌﺼﻠﺤﻮﻥ ﻳﺘﻌﺮﺿـﻮﻥ‬
‫ﳌﺨﺘﻠﻒ ﺃﺻﻨﺎﻑ ﺍﳌﻮﺍﺟﻬﺔ ﻭﺍﻟﺼﺪ ﻭﺍﻟﺮﻓﺾ ﻭﺍﻻ‪‬ﺎﻡ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﻟﻨﺒﻴـﻪ ث‪r » :‬‬
‫‪] « |{ z y x w v u t s‬ﻓﺼﻠﺖ‪.[٤٣ :‬‬
‫ﻭﻷﻥ ﺍﻹﺳﻼﻡ ﻻ ﳜﺘﺺ ﺑﺰﻣﺎﻥ ﺩﻭﻥ ﺯﻣﺎﻥ‪ ،‬ﻭﻻ ﲟﻜـﺎﻥ ﺩﻭﻥ ﺁﺧـﺮ؛ ﻭﻷﻧـﻪ ﺧﺎﲤـﺔ‬
‫ﺍﻟﺮﺳﺎﻻﺕ‪ ،‬ﻭﺍﻟﻨﱯ ث ﺧﺎﰎ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﲔ؛ ﻓﻜﺎﻧﺖ ﺭﺳﺎﻟﺘﻪ ﺭﺳﺎﻟﺔ ﺇﺻـﻼﺡ ﺇﱃ ﻳـﻮﻡ‬
‫ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﲢﻤﻞ ﺃﻣﺘﻪ ﻣﻦ ﺑﻌﺪﻩ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﻓﻬﻲ ﺃﻣﺔ ﻣﺒﺘﻌﺜﺔ ﻛﻤﺎ ﻗﺎﻝ ﺭﺑﻌﻲ ﺑﻦ ﻋﺎﻣﺮ ا‪:‬‬
‫ﺝ ‪‬ﻣ ‪‬ﻦ ﺷ‪‬ﺎ َﺀ ِﻣ ‪‬ﻦ ِﻋﺒ‪‬ﺎ ‪‬ﺩ ِﺓ ﺍﹾﻟ ِﻌﺒ‪‬ﺎ ِﺩ ِﺇﻟﹶﻰ ِﻋﺒ‪‬ﺎ ‪‬ﺩ ِﺓ ﺍﻟﱠﻠﻪِ‪ ،‬ﻭﻣِـ ‪‬ﻦ ﺿِـﻴ ِﻖ‬ ‫ﺨ ِﺮ ‪‬‬
‫»ﺍﻟﱠﻠ ‪‬ﻪ ﺍ‪‬ﺑ‪‬ﺘ ‪‬ﻌﹶﺜﻨ‪‬ﺎ‪ ،‬ﻭ‪‬ﺍﻟﻠﱠﻪ‪ ‬ﺟ‪‬ﺎ َﺀ ِﺑﻨ‪‬ﺎ ِﻟﻨ‪ ‬‬
‫ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ِﺇﻟﹶﻰ ِﺳ ‪‬ﻌِﺘﻬ‪‬ﺎ‪ ،‬ﻭ ِﻣ ‪‬ﻦ ‪‬ﺟ ‪‬ﻮ ِﺭ ﺍ َﻷ ‪‬ﺩﻳ‪‬ﺎ ِﻥ ِﺇﻟﹶﻰ ‪‬ﻋ ‪‬ﺪ ِﻝ ﺍ ِﻹﺳ‪‬ﻼﻡِ‪ ،‬ﹶﻓﹶﺄ ‪‬ﺭ ‪‬ﺳﹶﻠﻨ‪‬ﺎ ِﺑﺪِﻳِﻨ ِﻪ ِﺇﹶﻟﻰ ‪‬ﺧ ﹾﻠ ِﻘ ِﻪ ِﻟ‪‬ﻨ ‪‬ﺪﻋ‪ ‬ﻮﻫ‪ ‬ﻢ‬
‫ﻚ ِﻣ‪‬ﻨﻪ‪ ‬ﻭ ‪‬ﺭ ‪‬ﺟ ‪‬ﻌﻨ‪‬ﺎ ‪‬ﻋ‪‬ﻨﻪ‪ ،‬ﻭ‪‬ﺗ ‪‬ﺮ ﹾﻛﻨ‪‬ﺎ ‪‬ﻩ«)‪.(١‬‬‫ﻚ ﹶﻗِﺒ ﹾﻠﻨ‪‬ﺎ ﹶﺫِﻟ ‪‬‬
‫ِﺇﹶﻟ‪‬ﻴﻪِ‪ ،‬ﹶﻓ ‪‬ﻤ ‪‬ﻦ ﹶﻗِﺒ ﹶﻞ ِﻣﻨ‪‬ﺎ ﹶﺫِﻟ ‪‬‬
‫ﳍﺬﺍ ﻛﺎﻥ ﻣﻦ ﺍﳌﺘﻮﻗﻊ ﺃﻥ ﻳﺘﺄﺛﺮ ﺣﺎﻣﻠﻮ ﺍﻟﺮﺳﺎﻟﺔ ﺑﻌﻮﺍﻣﻞ ﺍﻟﺰﻣﺎﻥ ﻭﺗﻐﲑﺍﺕ ﺍﻟﻈﺮﻭﻑ ﻭﺍﻟﺒﻴﺌﺔ‬
‫ﺍﶈﻴﻄﺔ‪ ،‬ﻭﻗﺪ ﺗﻜﻮﻥ ﺍﳌﺆﺛﺮﺍﺕ ﻣﻘﺼﻮﺩﺓ ﻭﻣﻄﻠﻮﺑﺔ ﻟﺘﻨﺤﺮﻑ ﺍﻟﺪﻋﻮﺓ ﻋﻦ ﻭﺟﻬﺘـﻬﺎ ﻭﻏﺎﻳﺘـﻬﺎ‪،‬‬

‫)‪ (١‬ﺗﺎﺭﺥ ﺍﻟﻄﱪﻱ ‪٥٢٠/٣‬‬

‫ﻣﻨﺎﻫﺞ ﺍﻹﺻﻼﺡ‬
‫‪٤‬‬
‫ﻭﻫﻲ ﻣﺆﺛﺮﺍﺕ ﻻ ﳝﻜﻦ ﺇﻏﻔﺎﳍﺎ‪.‬‬
‫ﻭﳍﺬﺍ ﺣ‪‬ﻔﻈﺖ ﺍﻟﺪﻋﻮﺓ ﺑﺎﳌﻨﻬﺞ ﺍﻟﺬﻱ ﺃﺭﺳﻰ ﺍﻟﺮﺳﻮﻝ ث ﻗﻮﺍﻋﺪ‪‬ﻩ ﻭﺃﺭﺷﺪ ﺍﻷﻣـﺔ ﺇﻟﻴـﻪ‬
‫ﷲ ‪‬ﻭﺳ‪‬ﻨ ﹶﺔ ‪‬ﻧِﺒ‪‬ﻴ ِﻪ()‪ ،(١‬ﻭﰲ‬ ‫ﺏﺍِ‬ ‫ﺴ ﹾﻜ‪‬ﺘ ‪‬ﻢ ِﺑ ِﻬﻤ‪‬ﺎ‪ِ :‬ﻛﺘ‪‬ﺎ ‪‬‬ ‫ﻀﻠﱡﻮﺍ ﻣ‪‬ﺎ ‪‬ﺗ ‪‬ﻤ ‪‬‬ ‫ﻓﻘﺎﻝ‪) :‬ﺗ ‪‬ﺮ ﹾﻛﺖ‪ ‬ﻓِﻴ ﹸﻜ ‪‬ﻢ ﹶﺃ ‪‬ﻣ ‪‬ﺮ‪‬ﻳ ِﻦ ﹶﻟ ‪‬ﻦ ‪‬ﺗ ِ‬
‫ﺴﹶﺄﻟﹸﻮ ﹶﻥ‬ ‫ﺏ ﺍﻟ ﱠﻠ ِﻪ‪ ،‬ﻭﹶﺃ‪‬ﻧ‪‬ﺘ ‪‬ﻢ ‪‬ﺗ ‪‬‬
‫ﺼ ‪‬ﻤ‪‬ﺘ ‪‬ﻢ ِﺑ ِﻪ ِﻛﺘ‪‬ﺎ ‪‬‬‫ﻀﻠﱡﻮﺍ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪﻩ‪ِ ‬ﺇ ِﻥ ﺍ ‪‬ﻋ‪‬ﺘ ‪‬‬‫ﺭﻭﺍﻳﺔ‪ ) :‬ﻭ ﹶﻗ ‪‬ﺪ ‪‬ﺗ ‪‬ﺮ ﹾﻛﺖ‪ ‬ﻓِﻴ ﹸﻜ ‪‬ﻢ ﻣ‪‬ﺎ ﹶﻟ ‪‬ﻦ ‪‬ﺗ ِ‬
‫ﺖ‪ ،‬ﹶﻓﻘﹶـﺎ ﹶﻝ ِﺑِﺈﺻ‪‬ـ‪‬ﺒ ِﻌ ِﻪ‬ ‫ﺤ ‪‬‬‫ﺼ‪‬‬ ‫ﺖ ‪‬ﻭ‪‬ﻧ ‪‬‬ ‫ﺖ ‪‬ﻭﹶﺃ ‪‬ﺩ‪‬ﻳ ‪‬‬ ‫ﻚ ﹶﻗ ‪‬ﺪ ‪‬ﺑ ﱠﻠ ‪‬ﻐ ‪‬‬‫ﺸ ‪‬ﻬﺪ‪ ‬ﹶﺃ‪‬ﻧ ‪‬‬
‫‪‬ﻋﻨ‪‬ﻰ ﹶﻓﻤ‪‬ﺎ ﹶﺃ‪‬ﻧ‪‬ﺘ ‪‬ﻢ ﻗﹶﺎِﺋﻠﹸﻮ ﹶﻥ‪ ،‬ﻗﹶﺎﻟﹸﻮﺍ‪ :‬ﻧ ‪‬‬
‫ﺱ‪ :‬ﺍﻟ ﱠﻠ ‪‬ﻬ ‪‬ﻢ ﺍ ‪‬ﺷ ‪‬ﻬ ِﺪ ﺍﻟ ﱠﻠ ‪‬ﻬ ‪‬ﻢ ﺍ ‪‬ﺷ ‪‬ﻬ ‪‬ﺪ()‪.(٢‬‬
‫ﺴﻤ‪‬ﺎ ِﺀ ‪‬ﻭ‪‬ﻳ ‪‬ﻨ ﹸﻜ‪‬ﺘﻬ‪‬ﺎ ِﺇﻟﹶﻰ ﺍﻟﻨ‪‬ﺎ ِ‬ ‫ﺴ‪‬ﺒﺎ‪‬ﺑ ِﺔ ‪‬ﻳ ‪‬ﺮ ﹶﻓ ‪‬ﻌﻬ‪‬ﺎ ِﺇﻟﹶﻰ ﺍﻟ ‪‬‬
‫ﺍﻟ ‪‬‬
‫ﻓﺎﳌﻨﻬﺞ ﻫﻮ ﺍﻟﺬﻱ ﳛﻤﻲ ﺍﳌﺴﲑﺓ ﻣﻦ ﺍﻟﺰﻟﻞ ﻭﺍﻻﳓﺮﺍﻑ‪ ،‬ﻭﻗﺪ ﺟﺎﺀﺕ ﺍﻟﺒﺸﺎﺭﺓ ﰲ ﺍﻟﻘـﺮﺁﻥ‬
‫ﻭﺍﻟﺴﻨﺔ ﲝﻔﻆ ﻫﺬﺍ ﺍﻟﺪﻳﻦ؛ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪] « m l k j i h g » :‬ﺍﳊﺠـﺮ‪:‬‬

‫ﻒ ﺍﹾﻟﻐ‪‬ﺎِﻟﲔ‪،‬‬ ‫ﺤﺮِﻳ ‪‬‬

‫ﻒ ‪‬ﻋﺪ‪‬ﻭﹸﻟﻪ‪ ،‬ﻳ ‪‬ﻨﻔﹸﻮ ﹶﻥ ‪‬ﻋ ‪‬ﻨﻪ‪ ‬ﺗ ‪‬‬
‫ﺤ ِﻤﻞﹸ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ِﻌ ﹾﻠ ‪‬ﻢ ِﻣ ‪‬ﻦ ﹸﻛ ﱢﻞ ‪‬ﺧ ﹶﻠ ٍ‬ ‫‪ ،[٩‬ﻭﰲ ﻗﻮﻟﻪ ث‪) :‬ﻳ ‪‬‬
‫ﲔ()‪ ،(٣‬ﻭﻗﻮﻟﻪ ث ﻣﺒﺸﺮﺍ ﺍﻷﻣﺔ ﺑﺘﺠﺪﺩ ﺣﺎﳍﺎ‪ِ) :‬ﺇ ﱠﻥ ﺍﻟ ﱠﻠ ‪‬ﻪ‬ ‫ﻭ‪‬ﺍ‪‬ﻧِﺘﺤ‪‬ﺎ ﹶﻝ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺒ ِﻄ ِﻠﲔ‪ ،‬ﻭ‪‬ﺗ ﹾﺄﻭِﻳ ﹶﻞ ﺍﹾﻟﺠ‪‬ﺎ ِﻫ ِﻠ ‪‬‬
‫ﺠ ‪‬ﺪﺩ‪ ‬ﹶﻟﻬ‪‬ﺎ ﺩِﻳ‪‬ﻨﻬ‪‬ﺎ()‪.(٤‬‬
‫ﺱ ﹸﻛ ﱢﻞ ﻣِﺎﹶﺋ ِﺔ ‪‬ﺳ‪‬ﻨ ٍﺔ ‪‬ﻣ ‪‬ﻦ ﻳ‪ ‬‬
‫‪‬ﻳ ‪‬ﺒ ‪‬ﻌﺚﹸ ‪‬ﻋﻠﹶﻰ ‪‬ﺭﹾﺃ ِ‬
‫ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻷﻣﺔ ﰲ ﺣﺎﻟﺔ ﺣﺮﻛﺔ ﺩﺍﺋﺒﺔ ﻭﺩﺍﺋﻤﺔ ﺗﺒﻠﻎ ﺍﻟﺮﺳﺎﻟﺔ ﻭﺗﻘﻮﻡ ﺑﻌﻤﻠﻴﺔ ﺍﻟﺘـﺼﺤﻴﺢ‬
‫ﻭﺍﻹﺻﻼﺡ ﺍﻟﱵ ﻻ ﺗﺘﻮﻗﻒ ﻭﻻ ﺗﻔﺘﺮ‪ ،‬ﻭﺗﺴﺘﻘﺒﻞ ﺍﳌﺼﻠﺤﲔ ﺍﻟﻮﺍﺣﺪ ﺗﻠﻮ ﺍﻵﺧـﺮ؛ ﻓﺎﻷﻣـﺔ ﻭﺇﻥ‬
‫ﻓﻘﺪﺕ ﻣﺼﻠﺤﹰﺎ ﰲ ﻓﺘﺮﺓ ﺃﻭ ﺑﻘﻌﺔ ﻣﻦ ﺑﻘﺎﻉ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ؛ ﻇﻬﺮ ﻣـﺼﻠﺢ ﺃﻭ ﻣـﺼﻠﺤﻮﻥ‬
‫ﺁﺧﺮﻭﻥ ﰲ ﻣﻜﺎﻥ ﺁﺧﺮ‪.‬‬
‫ﻭﰲ ﻫﺬﻩ ﺍﻷﻳﺎﻡ ﺗﺸﻬﺪ ﺍﻷﻣﺔ ﺣﺮﻛﺔ ﻛﺒﲑﺓ ﰲ ﺑﻌﺾ ﺃﺟﺰﺍﺀ ﻣﻦ ﻋﺎﳌﻨﺎ ﺍﻹﺳﻼﻣﻲ‪،‬ﻫـﺪﻓﻬﺎ‬
‫ﺍﻟﺘﻐﻴﲑ ﻭﺍﻹﺻﻼﺡ ﻭﳏﺎﺭﺑﺔ ﺍﻟﻔﺴﺎﺩ ﻭﺍﻟﻈﻠﻢ‪ ،‬ﻭﺗﻄﺎﻟﺐ ﺑﺎﻟﻌﺪﺍﻟﺔ ﻭﺍﳌﺴﺎﻭﺍﺓ )ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ( ﻭﺣﻘﻮﻕ‬
‫ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﻗﺪ ﺗﻨﻮﻋﺖ ﺃﺳﺎﻟﻴﺐ ﻫﺬﻩ ﺍﳊﺮﻛﺎﺕ ﻭﺗﻌﺪﺩﺕ ﻃﺮﻗﻬﺎ ﰲ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﻏﺎﻳﺎﺗﻪ‪.‬‬

‫)‪ (١‬ﺍﳌﻮﻃﺄ ‪.٤٨٠/٢‬‬

‫)‪ (٢‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ٣٩/٤‬ﻛﺘﺎﺏ ﺍﻟﺘﺰﻛﻴﺔ ﺑﺎﺏ ﺣﺠﺔ ﺍﻟﻨﱯ‪.‬‬
‫)‪ (٣‬ﺷﺮﺡ ﻣﺸﻜﻞ ﺍﻻﺛﺎﺭ ‪.١٧/١٠‬‬
‫)‪ (٤‬ﺍﳌﺴﺘﺪﺭﻙ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺤﲔ ‪.٥٦٨/٤‬‬
 ‫ﻣﻨﺎﻫﺞ ﺍﻹﺻﻼﺡ‬
‫‪٥‬‬
‫ﺍﻟﻤﻄﻠﺐ ﺍﻷﻭﻝ‪ :‬ﻣﻘﺪﻣﺎﺕ ﻻ ﺑﺪ ﻣﻨﻬﺎ‬
‫‪ (١‬ﺍﻹﺳﻼﻡ ﺭﺳﺎﻟﺔ ﺇﺻﻼﺣﻴﺔ‪ ،‬ﻭﻗﺪ ﻛﺎﻧﺖ ﺩﻋﻮﺓ ﺍﻷﻧﺒﻴﺎﺀ ﺻﺮﳛﺔ ﰲ ﺗﺒﻨ‪‬ﻲ ﻣﻨﻬﺞ ﺍﻹﺻـﻼﺡ‬
‫ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﺻﻼﺡ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﺒﺸﺮﻳﺔ ﻭﺍﻟﻔﻮﺯ ﺑﺴﻌﺎﺩﺓ ﺍﻟﺪﺍﺭﻳﻦ‪Ç Æ Å Ä » :‬‬
‫‪] « ÊÉ È‬ﻫﻮﺩ‪.[٨٨ :‬‬
‫‪ (٢‬ﺍﻹﺳﻼﻡ ﳛﺎﺭﺏ ﺍﻟﻔﺴﺎﺩ ﻭﺍﻹﻓﺴﺎﺩ‪.‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫‪] « × Ö Õ Ô Ó ÒÑ Ð Ï Î Í » -‬ﺍﻟﻘﺼﺺ‪.[٧٧ :‬‬
‫‪] « _ ~ } | » -‬ﺍﻟﺒﻘﺮﺓ‪.[٢٠٥ :‬‬
‫‪] « ¨ § ¦ ¥ ¤ £ » -‬ﺍﻷﻋﺮﺍﻑ‪.[٥٦ :‬‬
‫‪ (٣‬ﺍﻹﺻﻼﺡ ﻭﺍﻟﺪﻋﻮﺓ ﺇﻟﻴﻪ ﺿﻤﺎﻧﺔ ﻣﻦ ﺿﻤﺎﻧﺎﺕ ﻧﺰﻭﻝ ﺍﻟﺮﲪﺔ ﺑﺄﻫﻞ ﺍﻷﺭﺽ‪ ،‬ﻭﺿﻤﺎﻧﺔ ﻟﻌﺪﻡ‬
‫ﻧﺰﻭﻝ ﺍﻟﻌﻘﻮﺑﺔ ‪‬ﻢ‪«Ø×ÖÕÔÓÒÑ» :‬‬
‫]ﻫﻮﺩ‪.[١١٧ :‬‬
‫‪ (٤‬ﺍﻹﺻﻼﺡ ﻟﻴﺲ ﻛﻠﻤﺔ ﻋﺎﺑﺮﺓ‪ ،‬ﺃﻭ ﺣﺮﻛﺔ ﻋﺸﻮﺍﺋﻴﺔ‪ ،‬ﺃﻭ ﻣﻨﺘﺠﹰﺎ ﻳﺘﻢ ﺍﺳﺘﲑﺍﺩﻩ‪ ،‬ﻭﺇﳕـﺎ ﻫـﻮ‬
‫ﻣﺴﺄﻟﺔ ﻛﱪﻯ ﳍﺎ ﺃﺣﻜﺎﻣﻬﺎ ﻭﻗﻮﺍﻋﺪﻫﺎ ﻭﺷﺮﻭﻃﻬﺎ ﻭﻣﻘﺎﺻﺪﻫﺎ ﻭﻭﺳﺎﺋﻠﻬﺎ‪ ،‬ﲟـﺎ ﳚﻌﻠـﻬﺎ‬
‫ﻋﻤﻠﻴﺔ ﻣﻨﻬﺠﻴﺔ ﻣﻨﻀﺒﻄﺔ ﳏﻜﻮﻣﺔ ﺑﻘﻮﺍﻋﺪ ﻭﺃﺳﺲ ﻋﻠﻤﻴﺔ ﻣﺴﺘ ‪‬ﻤﺪﺓ ﻣﻦ ﺃﺻﻮﻝ ﺍﻹﺳﻼﻡ‪.‬‬
‫‪ (٥‬ﻣﻦ ﺿﻤﺎﻧﺎﺕ ﲢﻘﻴﻖ ﺍﻹﺻﻼﺡ ﰲ ﺍ‪‬ﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ‪ :‬ﻗﻴﺎﻡ ﻣﺆﺳﺴﺔ »ﺍﳊﺴﺒﺔ« ﻭ»ﻧﻈـﺎﻡ‬
‫ﺍﻻﺣﺘﺴﺎﺏ«‪.‬‬
‫ﻭﻣﻦ ﺿﻤﺎﻧﺎﺕ ﲢﻘﻖ ﺍﻹﺻﻼﺡ ﺍﻟﻌﺎﳌﻲ‪ :‬ﻗﻴﺎﻡ ﻣﺆﺳﺴﺔ »ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﷲ« ﺍﻟﱵ ﻛﺎﻧـﺖ‬
‫ﺍﻷﻣﺔ ﻛﻠﻬﺎ ﻣﻜﻠﻔﺔ ﺑﺎﻻﳔﺮﺍﻁ ﻓﻴﻬﺎ؛ ﻭﻛﻼﳘﺎ – ﻗﺎﻣﺘﺎ ﺍﺳﺘﻨﺎﺩﹰﺍ ﺇﱃ ﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ‪:‬‬
‫– » ‪r qp o n m l k j i h g f‬‬
‫ﻣﻨﺎﻫﺞ ﺍﻹﺻﻼﺡ‬
‫‪٦‬‬
‫‪] « t s‬ﺁﻝ ﻋﻤﺮﺍﻥ‪.[١٠٤ :‬‬
‫ﻭﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ‪:‬‬
‫– »‪WVUTSRQPON‬‬
‫‪] « ZY X‬ﺁﻝ ﻋﻤﺮﺍﻥ‪.[١١٠ :‬‬
‫ﻭﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ‪:‬‬
‫– » ‪« £ ¢ ¡  ~ }| { z y x w v‬‬
‫]ﺍﻟﻨﺤﻞ‪.[١٢٥ :‬‬
‫– ﻭﻗﻮﻟﻪ ث‪) :‬ﻣﻦ ﺭﺃﻯ ﻣﻨﻜﻢ ﻣﻨﻜﺮﹰﺍ ﻓﻠﻴﻐﲑﻩ ﺑﻴﺪﻩ‪ ،‬ﻓﺈﻥ ﱂ ﻳﺴﺘﻄﻊ ﻓﺒﻠـﺴﺎﻧﻪ‪ ،‬ﻓـﺈﻥ ﱂ‬
‫ﻳﺴﺘﻄﻊ ﻓﺒﻘﻠﺒﻪ‪ ،‬ﻭﺫﻟﻚ ﺃﺿﻌﻒ ﺍﻹﳝﺎﻥ()‪.(١‬‬
‫‪ (٦‬ﻭﺟﻮﺩ ﺧﻠ ٍﻞ ﺃﻭ ﻓﺴﺎ ٍﺩ ﻣﺎ ﰲ ﺟﻬ ٍﺔ ﺃﻭ ﳎﺎﻝ؛ ﻻ ﻳﻌﲏ ﻓﺴﺎﺩ ﺍ‪‬ﺘﻤﻊ ﺃﻭ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻓﻠﻜﻞ ﺣﺎﻟﺔ‬
‫ﺣﻜﻤﻬﺎ‪ ...‬ﻭﺗﻌﻤﻴﻢ ﺍﳊﻜﻢ ﺩﻭﻥ ﻣﻘﺘﻀ ‪‬ﻰ؛ ﳎﺎﻧﺐ ﻟﻠﻤﻨﻬﺞ ﺍﻟﺴﻠﻴﻢ‪.‬‬

‫)‪ (١‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪.٦٩/١‬‬

 ‫ﻣﻨﺎﻫﺞ ﺍﻹﺻﻼﺡ‬
‫‪٧‬‬
‫ﺍﻟﻤﻄﻠﺐ ﺍﻟﺜﺎﻧﻲ‬
‫ﺍﻟﻤﺮﺗﻜﺰﺍﺕ ﺍﻷﺳﺎﺱ ﻓﻲ ﺍﻟﻤﻨﻬﺞ ﺍﻹﺻﻼﺣﻲ ﺍﻹﺳﻼﻣﻲ‬
‫)ﻗﻮﺍﻋﺪ ﺍﻟﺴﻴﺎﺳﺔ ﺍﻟﺸﺮﻋﻴﺔ(‬
‫ﺇﻥ ﻋﻤﻠﻴﺔ ﺍﻹﺻﻼﺡ ﻻ ﺗﺄﰐ ﺇﻻ ﳌﻌﺎﳉﺔ »ﻓﺴﺎﺩ« ﺃﻭ ﺧﻠﻞ ﻭﺍﻗﻊ ﰲ ﳎﺎﻝ ﺃﻭ ﳎـﺎﻻﺕ ﰲ‬
‫ﻣﺆﺳﺴﺔ ﻣﻦ ﺍﳌﺆﺳﺴﺎﺕ ﰲ ﺍ‪‬ﺘﻤﻊ ﺃﻭ ﺍﻹﺩﺍﺭﺓ ﺃﻭ ﺍﻟﺪﻭﻟﺔ ﲟﻜﻮﻧﺎ‪‬ﺎ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﻟﻌﻤﻠﻴﺔ ﺇﺫﺍ ﻛﺎﻧﺖ ﺧﺎﺻﺔ ﲟﻮﺿﻮﻉ ﳏﺪﺩ ﻭﻗﻊ ﺍﳋﻠﻞ ﺃﻭ ﺍﻟﻔﺴﺎﺩ ﻓﻴﻪ؛ ﻓـﻼ ﺑـﺪ‬
‫ﳌﻌﺎﳉﺘﻪ ﻭﺇﺻﻼﺣﻪ؛ ﻣﻦ ﻣﺮﺍﻋﺎﺓ ﺫﺍﺕ ﺍﳌﻮﺿﻮﻉ ﺃﻭ ﺍ‪‬ﺎﻝ‪ ،‬ﻭﲟﺎ ﺃﻥ ﺣﺪﻳﺜﻨﺎ ﻋﻦ ﻣﻨﻬﺞ ﺍﻹﺻﻼﺡ‬
‫ﻼ ﺇﺫﺍ‬
‫ﰲ ﺍﳌﻔﻬﻮﻡ ﺍﻹﺳﻼﻣﻲ؛ ﺳﻨﺘﻄﺮﻕ ﻟﻠﻤﺮﺗﻜﺰﺍﺕ ﺍﻟﻌﺎﻣﺔ ﻟﻺﺻﻼﺡ؛ ﺍﻟﱵ ﺗﺸﻜﻞ ﺑﻨﺎ ًﺀ ﻣﺘﻜﺎﻣ ﹰ‬
‫ﺃﻏﻔﻠﻬﺎ ﺍﳌﺼﻠﺢ ﺃﻭ ﺃﻏﻔﻠﺘﻬﺎ ﺍﻟﺪﻭﻟﺔ ﺃﻭ ﺍﳉﻬﺔ ﺍﻟﱵ ﺗﺘﻮﱃ ﻋﻤﻠﻴﺔ ﺍﻹﺻﻼﺡ؛ ﻭﻗﻌـﺖ ﰲ ﺧﻄـﺄ‬
‫ﺕ ﺇﺻﻼﺣﻴﺔ ﻭﺃﺧﺮﻯ ﺇﻓـﺴﺎﺩﻳﺔ ﰲ ﺍﻟﻮﻗـﺖ‬ ‫ﻣﺘﺴﻠﺴﻞ ﳚﻌﻞ ﺍﻟﻌﻤﻠﻴﺔ ﲢﻤﻞ ﰲ ﻃﻴﺎ‪‬ﺎ ﻣﻜﻮﻧﺎ ٍ‬
‫ﻧﻔﺴﻪ‪ ،‬ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﻳﻮﺟﺐ ﺍﻟﻌﻨﺎﻳﺔ ﺍﻟﻔﺎﺋﻘﺔ ﺑﺄﺻﻮﻝ ﻭﻣﻨﻬﺞ ﻋﻤﻠﻴﺔ ﺍﻹﺻﻼﺡ‪» ،‬ﻓﻜـﻢ ﻣﺮﻳـﺪ‬
‫ﻟﻠﺨﲑ ﻻ ﻳﺼﻴﺒﻪ«‪ ،‬ﻭﻻ ﻧﺮﻳﺪ ﺃﻥ ﻧﻜﻮﻥ ﻣﻦ ﺍﻷﺧﺴﺮﻳﻦ ﺃﻋﻤـﺎ ﹰﻻ » ‪m l k j i‬‬
‫‪ ،« s r q p o n‬ﻭﺳﻨﺸﲑ ﰲ ﻫﺬﻩ ﺍﻟﻌﺠﺎﻟﺔ ﺇﱃ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﳌﺮﺗﻜﺰﺍﺕ‬
‫ﺍﻷﺳﺎﺱ ﻟﻺﺻﻼﺡ‪ ،‬ﻭﻫﻲ ﻋﻠﻰ ﺍﻟﻨﺤﻮ ﺍﻟﺘﺎﱄ‪:‬‬
‫‪ -١‬ﺍﳌﺸﺮﻭﻋﻴﺔ‪ :‬ﻭﺗﻌﲏ ﺃﻥ ﻳﻜﻮﻥ ﻛﻞ ﻗﻮ ٍﻝ ﺃﻭ ﻋﻤ ٍﻞ ﺃﻭ ﺇﺟﺮﺍ ٍﺀ ﺃﻭ ﺣﺮﻛﺔ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﺍﻟﻌﻤﻞ‬
‫ﻗﺮﺍﺭﹰﺍ ﺃﻭ ﺗﺸﺮﻳﻌﹰﺎ ﺃﻭ ﺗﻨﻈﻴﻤﺎﺕ ﺃﻭ ﺗﻌﻠﻴﻤﺎﺕ ﺃﻭ ﺃﻱ ﻓﻌﻞ ﻣﻨﺪﺭﺝ ﰲ ﺍﻟـﺴﲑ ﰲ ﻋﻤﻠﻴـﺔ‬
‫ﺍﻹﺻﻼﺡ‪ ،‬ﻣﺸﺮﻭﻋﹰﺎ ﻭﳏﻜﻮﻣﹰﺎ ﺑﻘﻮﺍﻋﺪ ﺍﻹﺳﻼﻡ ﻭﺳﻴﻠﺔ ﻭﻣﻘﺼﺪﹰﺍ‪ ،‬ﻣﻨـﻀﺒﻄﹰﺎ ﺑﺎﻷﺣﻜـﺎﻡ‬
‫ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻭﻫﺬﺍ ﻳﻘﺘﻀﻲ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻌﺎﻣﻠﻮﻥ ﰲ ﻫﺬﺍ ﺍ‪‬ﺎﻝ ﻣﻦ ﺍ‪‬ﺘﻬـﺪﻳﻦ ﺃﻭ ﺍﻟﻌﻠﻤـﺎﺀ‬
‫ﺑﺎﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺸﺮﻁ ﻏﲑ ﻣﺘﻮﺍﻓﺮ ﰲ ﺍﳌﺸﺘﻐﻠﲔ ﺑﻌﻤﻠﻴﺔ ﺍﻹﺻﻼﺡ ﺃﻭ ﺍﳊﺮﻛﺎﺕ ﺍﳌﻄﺎﻟﺒـﺔ‬
‫ﺑﺎﻹﺻﻼﺡ؛ ﻓﺎﻟﻮﺍﺟﺐ ﺣﻴﻨﺌﺬ ﺍﻟﺮﺟﻮﻉ ﻟﻠﻌﻠﻤﺎﺀ ﺍﳌﻌﺘﱪﻳﻦ‪ ،‬ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﻔﺘﻮﻯ ﺍﶈﺮﺭﺓ ﺍﳌﻨﻀﺒﻄﺔ‪،‬‬
‫ﻣﻨﺎﻫﺞ ﺍﻹﺻﻼﺡ‬
‫‪٨‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺍﳌﺴﺄﻟﺔ ﻋﺎﻣﺔ ﺃﻭ ﺫﺍﺕ ﺗﺄﺛﲑ ﺧﻄﲑ ﻋﻠﻰ ﺍﻷﻣﺔ ﺃﻭ ﺍ‪‬ﺘﻤﻊ؛ ﻓﻼ ﺃﻗﻞ ﻣﻦ ﺃﻥ ‪‬ﺗﻌﺮﺽ‬
‫ﻋﻠﻰ ﳎﻤﻊ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﺃﻭ ﳎﺎﻟﺲ ﺍﻟﻔﺘﻮﻯ‪ ،‬ﲟﻌﲎ ﺃﻥ ﻳﻜﻮﻥ ﺍﻻﺟﺘﻬﺎﺩ ﻓﻴﻬـﺎ ﲨﺎﻋﻴـﹰﺎ ﻻ‬
‫ﻓﺮﺩﻳﺎﹰ‪ ،‬ﻷﻥ ﺍﻟﺘﻀﺎﺭﺏ ﰲ ﺍﻟﻔﺘﻮﻯ ﻗﺪ ﺃﺛﺮ ﺳﻠﺒﻴﹰﺎ ﻋﻠﻰ ﺍﻟﻨﺎﺷﺌﺔ ﻭﺍﻟﻌﺎﻣﻠﲔ ﰲ ﳎﺎﻝ ﺍﳊﺴﺒﺔ ﻭﺍﻷﻣﺮ‬
‫ﺑﺎﳌﻌﺮﻭﻑ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﳌﻨﺨﺮﻃﲔ ﰲ ﺍﳌﻄﺎﻟﺒﺎﺕ ﺍﻹﺻﻼﺣﻴﺔ ﰲ ﺍﻟﺒﻼﺩ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻹﺳﻼﻣﻴﺔ)‪.(١‬‬
‫‪ -٢‬ﻣﺮﺍﻋﺎﺓ ﺍﳌﺼﻠﺤﺔ ﻣﻊ ﺍﳌﻮﺍﺯﻧﺔ ﺑﲔ ﺍﳌﺼﺎﱀ ﻭﺍﳌﻔﺎﺳﺪ‪ ،‬ﻭﺍﳌﺼﻠﺤﺔ ﺍﳌﻘـﺼﻮﺩﺓ ﻫﻨـﺎ ﻫـﻲ‬
‫ﺍﳌﺼﻠﺤﺔ ﺍﳌﻌﺘﱪﺓ ﺷﺮﻋﹰﺎ ﺑﺸﺮﻭﻃﻬﺎ‪ ،‬ﻣﻊ ﺗﻄﺒﻴﻖ ﻗﺎﻋﺪﺓ ﺍﳌﻮﺍﺯﻧﺔ ﺑﲔ ﺍﳌﺼﺎﱀ ﻭﺍﳌﻔﺎﺳﺪ ﺣﺎﻝ‬
‫ﺗﺮﺗﺒﻬﺎ ﻋﻠﻰ ﺍﻟﻌﻤﻞ ﺃﻭ ﻣﻮﻗﻊ ﺣﺪﻭﺛﻬﺎ‪.‬‬
‫ﻭﰲ ﻫﺬﺍ ﺍﳌﻘﺎﻡ ﻻ ﺑﺪ ﻣﻦ ﺃﻥ ‪‬ﻳﻄﺮﺡ ﺃﻣﺎﻡ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﻘﺎﺩﺓ ﺍﳌﺘﺨﺬﻳﻦ ﻟﻠﻘـﺮﺍﺭﺍﺕ؛ ﻣﻮﺿـﻮﻉ‬
‫ﺍﳌﻮﺍﺯﻧﺔ ﺑﲔ ﺍﳌﺼﺎﱀ ﻭﺍﳌﻔﺎﺳﺪ ﺍﳌﺘﺮﺗﺒﺔ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﻔﻌﻞ ﺃﻭ ﺍﻹﺟﺮﺍﺀ‪ ،‬ﻭﻟﺴﻨﺎ ﲝﺎﺟﺔ ﻹﻳﺮﺍﺩ ﺍﻷﺩﻟـﺔ‬
‫ﺍﻟﻮﺍﻗﻌﻴﺔ ﻣﻦ ﺣﻮﺍﺩﺙ ﺃﺳﻔﺮﺕ ﻋﻦ ﺧﺴﺎﺋﺮ )ﻭﻣﻔﺎﺳﺪ( ﻓﺎﺩﺣﺔ ﰲ ﺍﻷﺭﻭﺍﺡ ﻭﺍﳌﻤﺘﻠﻜﺎﺕ ﻭﺍﻷﻗﻮﺍﻝ‪.‬‬
‫™ ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﺍﳌﺼﺎﱀ ﺗﺘﺴﺎﻭﻯ ﻣﻊ ﺍﳌﻔﺎﺳﺪ ﻓﻼ ﻣﻨﺎﺹ ﻣﻦ ﺗﻄﺒﻴﻖ ﻗﺎﻋﺪﺓ »ﺩﺭﺀ ﺍﳌﻔﺎﺳـﺪ‬
‫ﺏ ﺃﻭﱃ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﳌﻔﺎﺳﺪ ﺃﻛﱪ ﻣـﻦ ﺍﳌـﺼﺎﱀ‪ ،‬ﺃﻭ‬ ‫ﺃﻭﱃ ﻣﻦ ﺟﻠﺐ ﺍﳌﺼﺎﱀ«‪ ،‬ﻭﻣﻦ ﺑﺎ ٍ‬
‫ﻛﺎﻧﺖ ﺍﳌﻔﺴﺪﺓ ﺍﳊﺎﺻﻠﺔ ﻣﺴﺎﻭﻳﺔ ﻟﻠﻤﻔﺴﺪﺓ ﺍﻟﱵ ﻳﺮﺍﺩ ﺇﺯﺍﻟﺘﻬﺎ‪.‬‬
‫™ ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺍﳌﻔﺴﺪﺓ ﺍﻟﱵ ﻳﺮﺍﺩ ﺩﻓﻌﻬﺎ ﺃﻛﱪ ﺑﻜﺜﲑ ﻣﻦ ﺍﳌﻔﺴﺪﺓ ﺍﻟﻮﺍﻗﻌﺔ؛ ﻧﻄﺒـﻖ ﻗﺎﻋـﺪﺓ‪:‬‬
‫»‪‬ﻳﺪﻓﻊ ﺍﻟﻀﺮﺭ ﺍﻷﻋﻠﻰ ﺑﺎﺭﺗﻜﺎﺏ ﺍﻟﻀﺮﺭ ﺍﻷﺩﱏ«‪ ،‬ﻓﺎﻟﻔﺎﺭﻕ ﺑﲔ ﺍﳌﻔـﺴﺪﺗﲔ ﳚﻌـﻞ ﰲ‬
‫ﺇﺯﺍﻟﺘﻬﺎ ﻣﺼﻠﺤﺔ ﻣﻌﺘﱪﺓ‪ ،‬ﻭﻻ ﺷﻚ ﰲ ﺃﻥ )ﺍﻷﻣﺔ( ﺃﻭ )ﺍﻟﺪﻭﻟﺔ( ﺃﻭ )ﺍ‪‬ﺘﻤـﻊ(؛ ﺳـﻴﻌﻴﺪ‬
‫ﺣﺴﺎﺑﺎﺗﻪ ﺑﻌﺪ ﺍﻧﺘﻬﺎﺀ ﺍﻟﻌﻤﻠﻴﺔ ﺃﻭ ﺍﻹﺟﺮﺍﺀ ﺃﻭ ﺍﻟﻔﻌﻞ ﺃﻳﹰﺎ ﻛﺎﻥ‪ ،‬ﻭﺳﻴﻨﻈﺮ ﺇﱃ ﻣﺎ ﺧﺴﺮﻩ ﻭﻣـﺎ‬
‫ﻛﺴﺒﻪ)‪ ،(٢‬ﻭﺍﻟﺮﺟﻮﻉ ﺇﱃ ﺍﳌﺎﺿﻲ ﻣﺴﺘﺤﻴﻞ‪ ،‬ﻭﻛﻞ ﻳﺘﺤﻤﻞ ﻧﺘﻴﺠﺔ ﺃﻓﻌﺎﻟﻪ ﻭﺃﻗﻮﺍﻟﻪ ﻭﻓﺘـﻮﺍﻩ‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺍﳌﻠﺤﻖ ﺭﻗﻢ )‪ (١‬ﻓﺘﻮﻯ ﳎﻠﺲ ﺍﻹﻓﺘﺎﺀ ﰲ ﺍﳌﻈﺎﻫﺮﺍﺕ‪ ،‬ﻭﻣﻠﺤﻖ ﺭﻗﻢ )‪ (٢‬ﻓﺘﻮﻯ ﺍﺑﻦ ﻋﺜﻴﻤﲔ‪.‬‬
‫)‪ (٢‬ﻟﺴﺖ ﰲ ﻣﺮﺣﻠﺔ ﺗﻘﻴﻴﻢ ﻟﻠﺤﺮﻛﺎﺕ ﺍﳌﻄﺎﻟﺒﺔ ﺑﺎﻟﺘﻐﻴﲑ ﻭﺍﳊﺮﻛﺎﺕ ﺍﻻﺣﺘﺠﺎﺟﻴﺔ ﺑﻌﺎﻣﺔ‪ ،‬ﺍﻻﺣﺘﺠﺎﺟﻴﺔ ﻭﻣـﺎ‬
‫ﺣﻘﻘﺘﻪ ﻣﻦ ﳒﺎﺣﺎﺕ ﻭﺧﺴﺎﺋﺮ ﻭﻣﻦ ﻧﺘﺎﺋﺞ ﺑﻌﻀﻬﺎ ﻳﺪﺧﻞ ﺍﻟﺴﺮﻭﺭ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﻭﺑﻌـﻀﻬﺎ ﻳـﺪﻣﻰ‬
‫ﺍﻟﻘﻠﺐ‪ ،‬ﻭﺣﺒﺬﺍ ﻭﻟﻮ ﺭﺟﻌﻨﺎ ﺇﱃ ﺧﻼﺻﺔ ﺃﺧﺒﺎﺭ ﺍﻟﻌﺎﱂ ﺍﻟﻌﺮﰊ ﻭﺍﻹﺳﻼﻣﻲ ﺧﻼﻝ ﻗﻴﺎﻡ »ﺍﻟﺮﺑﻴﻊ ﺍﻟﻌﺮﰊ«‪.‬‬
 ‫ﻣﻨﺎﻫﺞ ﺍﻹﺻﻼﺡ‬
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‫ﻼ)‪ ،(١‬ﻭﺍﷲ ﺍﻟﻌﺎﺻﻢ ﻣﻦ ﺍﻟﺰﻟﻞ‪.‬‬
‫ﻭﻗﺮﺍﺭﻩ ﺃﻭ ﻋﺪﻡ ﺍﲣﺎﺫﻩ ﻗﺮﺍﺭﹰﺍ ﺃﻭ ﻓﺘﻮﻯ‪ ...‬ﺃﻭ ﻋﻤ ﹰ‬
‫‪ -٣‬ﻣﺮﺍﻋﺎﺓ ﻣﺂﻻﺕ ﺍﻷﻓﻌﺎﻝ‪ ،‬ﻭﻫﺬﻩ ﰲ ﻣﻌﲎ ﺍﳌﺮﺗﻜﺰ ﺍﻟﺜﺎﱐ ﺑﻞ ﺗﻜﻤﻠﻪ‪ ،‬ﻭﻣﺂﻻﺕ ﺍﻷﻓﻌﺎﻝ ﺗﻨﻈﺮ‬
‫ﻓﻴﻤﺎ ﻳﺘﻮﻗﻊ ﻋﺎﺩﺓ ﺃﻭ ﻏﺎﻟﺒﹰﺎ ﻣﻦ ﺟ ‪‬ﺮﺍﺀ ﺗﺼﺮﻑ ﺃﻭ ﺇﺟﺮﺍﺀ ﻣﺎ‪ ،‬ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻃﱯ ﺭﲪﻪ ﺍﷲ‪:‬‬
‫»ﺍﻟﻨﻈﺮ ﰲ ﻣﺂﻻﺕ ﺍﻷﻓﻌﺎﻝ ﻣﻘﺼﻮﺩ ﺷﺮﻋﺎﹰ؛ ﻛﺎﻧﺖ ﺍﻷﻓﻌﺎﻝ ﻣﻮﺍﻓﻘﺔ ﺃﻭ ﳐﺎﻟﻔﺔ‪ ،‬ﻭﺫﻟﻚ ﺃﻥ‬
‫ﺍ‪‬ﺘﻬﺪ ﻻ ﳛﻜﻢ ﻋﻠﻰ ﻓﻌ ٍﻞ ﻣﻦ ﺍﻷﻓﻌﺎﻝ ﺍﻟﺼﺎﺩﺭﺓ ﻋﻦ ﺍﳌﻜﻠﻔﲔ ﺑﺎﻹﻗﺪﺍﻡ ﺃﻭ ﺑﺎﻹﺣﺠﺎﻡ ﺇﻻ‬
‫ﺑﻌﺪ ﻧﻈﺮﻩ ﺇﱃ ﻣﺎ ﻳﺆﻭﻝ ﺇﻟﻴﻪ ﺫﻟﻚ ﺍﻟﻔﻌﻞ‪ ،‬ﻓﻘﺪ ﻳﻜﻮﻥ ﻣﺸﺮﻭﻋﹰﺎ ﳌﺼﻠﺤ ٍﺔ ﻓﻴﻪ ‪‬ﺗﺴﺘﺠﻠﺐ‪ ،‬ﺃﻭ‬
‫ﳌﻔﺴﺪ ٍﺓ ﻓﻴﻪ ‪‬ﺗﺪﺭﺃ‪ ،‬ﻭﻟﻜﻦ ﻟﻪ ﻣﺂﻝ ﻋﻠﻰ ﺧﻼﻑ ﻣﺎ ﻗﺼﺪ ﻓﻴﻪ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ ﻏﲑ ﻣـﺸﺮﻭﻉ‬
‫ﳌﻔﺴﺪﺓ ﺗﻨﺸﺄ ﻋﻨﻪ ﺃﻭ ﻣﺼﻠﺤﺔ ﺗﻨﺪﻓﻊ ﺑﻪ‪ ،‬ﻭﻟﻜﻦ ﻟﻪ ﻣﺂﻝ ﻋﻠﻰ ﺧﻼﻑ ﺫﻟﻚ‪ ،‬ﻓﺈﺫﺍ ﹸﺃﻃﻠـﻖ‬
‫ﺍﻟﻘﻮﻝ ﰲ ﺍﻷﻭﻝ ﺑﺎﳌﺸﺮﻭﻋﻴﺔ؛ ﻓﺮﲟﺎ ﺃﺩﻯ ﺍﺳﺘﺠﻼﺏ ﺍﳌﺼﻠﺤﺔ ﻓﻴـﻪ ﳌﻔـﺴﺪﺓ ﺗـﺴﺎﻭﻱ‬
‫ﺍﳌﺼﻠﺤﺔ ﺃﻭ ﺗﺰﻳﺪ ﻋﻠﻴﻬﺎ‪ ،‬ﻓﻴﻜﻮﻥ ﻫﺬﺍ ﻣﺎﻧﻌﹰﺎ ﻣﻦ ﺇﻃﻼﻕ ﺍﻟﻘﻮﻝ ﺑﺎﳌﺸﺮﻭﻋﻴﺔ‪ ،‬ﻭﻛﺬﻟﻚ ﺇﺫﺍ‬
‫ﹸﺃﻃﻠﻖ ﺍﻟﻘﻮﻝ ﰲ ﺍﻟﺜﺎﱐ ﺑﻌﺪﻡ ﺍﳌﺸﺮﻭﻋﻴﺔ؛ ﻓﺮﲟﺎ ﺃﺩﻯ ﺍﺳﺘﺠﻼﺏ ﺍﳌﺼﻠﺤﺔ ﻓﻴﻪ ﺇﱃ ﻣﻔـﺴﺪﺓ‬
‫ﺗﺴﺎﻭﻱ ﺃﻭ ﺗﺰﻳﺪ‪ ،‬ﻓﻼ ﻳﺼﺢ ﺇﻃﻼﻕ ﺍﻟﻘﻮﻝ ﺑﻌﺪﻡ ﺍﳌﺸﺮﻭﻋﻴﺔ‪ ،‬ﻭﻫﻮ ﳎﺎﻝ ﻟﻠﻤﺠﺘﻬﺪ ﺻﻌﺐ‬
‫ﺍﳌﻮﺭﺩ ﺇﻻ ﺃﻧﻪ ﻋﺬﺏ ﺍﳌﺬﺍﻕ ﳏﻤﻮﺩ ﺍﻟﻌﺎﻗﺒﺔ‪ ،‬ﺟﺎ ٍﺭ ﻋﻠﻰ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ«)‪.(٢‬‬
‫ﻭﻫﻨﺎ ﺗﻈﻬﺮ ﺍﻟﻘﺪﺭﺓ ﺍﻟﻘﻴﺎﺩﻳﺔ ﻭﺍﻻﺳﺘﺸﺎﺭﻳﺔ ﻟﻠﻤﻔﱵ ﺃﻭ ﳌﺘﺨﺬ ﺍﻟﻘﺮﺍﺭ‪،‬ﻭﻳﺘﺮﺗﺐ ﻋﻠﻰ ﺍﻟﻨﻈـﺮ‬
‫ﺍﻟﺜﺎﻗﺐ ﺍﻟﺬﻱ ﱂ ‪‬ﻳﻐﻔﻞ ﺍﳌﺂﻻﺕ‪ ،‬ﻛﻤﺎ ﱂ ‪‬ﻳﻐﻔﻞ ﺍﳌﻮﺍﺯﻧﺔ ﺑﲔ ﺍﳌﺼﺎﱀ ﻭﺍﳌﻔﺎﺳـﺪ؛ ﺍﻷﻗـﺪﺍ ‪‬ﻡ ﺃﻭ‬
‫ﺍﻹﺣﺠﺎﻡ ﻋﻦ ﺍﻟﺘﺼﺮﻑ‪ ،‬ﺍﻟﺘﻌﺠﻴﻞ ﺃﻭ ﺍﻟﺘﺄﺟﻴﻞ‪ ،‬ﺗﻐﻴﲑ ﺍﻟﻮﺳﻴﻠﺔ ﺃﻭ ﺇﻟﻐﺎﺅﻫﺎ ﺃﻭ ﺇﺑﻘﺎﺅﻫﺎ‪ ،‬ﻓﺎﳌﺴﺄﻟﺔ‬
‫ﺍﺟﺘﻬﺎﺩﻳﺔ ﻳﺘﺮﺗﺐ ﻋﻠﻰ ﻋﺪﻡ ﺍﻟﺘﺜﺒﺖ ﻓﻴﻬﺎ )ﺳﻠﺒﹰﺎ ﺃﻭ ﺇﳚﺎﺑﹰﺎ( ﻋﻮﺍﻗﺐ ﻭﺁﺛﺎﺭ ﻗﺪ ﺗﺄﻛﻞ ﺍﻷﺧـﻀﺮ‬
‫ﻭﺍﻟﻴﺎﺑﺲ‪ ،‬ﻓﻘﻠﻴﻞ ﻣﻦ ﺍﳋﺴﺎﺋﺮ ﻣﻘﺎﺑﻞ ﺇﺯﺍﻟﺔ ﻇﻠﻢ ﻋﺎﻡ ﻭﺣﻴﺎﺓ ﺑﺎﺋﺴﺔ‪ ،‬ﻭﺍﻟﻮﺻـﻮﻝ ﺇﱃ ﺇﺻـﻼﺡ‬

‫)‪ (١‬ﺍﳌﺮﻓﻘﺎﺕ‪.‬‬
‫)‪ (٢‬ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﺃﺣﺠﻢ ﻋﻦ ﺍﻟﻔﺘﻮﻯ ﻭﺍﻟﺘﺪﺧﻞ ﰲ ﺍﻟﺘﻮﺟﻴﻪ‪ ،‬ﻭﺑﻌﻀﻬﻢ ﻭﻗﻒ ﺇﱃ ﺟﺎﻧﺐ ﺍﳌﻄﺎﻟﺐ ﺍﻟﺸﻌﺒﻴﺔ‪،‬‬
‫ﻭﺍﻵﺧﺮ ﻭﻗﻒ ﺇﱃ ﺟﺎﻧﺐ ﺍﳊﻜﻮﻣﺎﺕ ﻣﻄﻠﻘﹰﺎ ﺩﻭﻥ ﲤﻴﻴﺰ ﺑﲔ ﻣﻄﺎﻟﺐ ﺣﻖ ﺃﻭ ﺑﺎﻃـﻞ‪ ،‬ﻭﺑﻌـﻀﻬﻢ‪...‬‬
‫ﺗﻄﺮﻑ‪...‬ﻟﻺﺟﺮﺍﺀ‪..‬‬
‫ﻣﻨﺎﻫﺞ ﺍﻹﺻﻼﺡ‬
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‫ﺷﺎﻣﻞ ﻻ ﺑﺪ ﻣﻦ ﺍﻹﻗﺪﺍﻡ ﻋﻠﻴﻪ‪ ،‬ﻭﻟﻜﻦ ‪‬ﻣﻦ ﻗﺎﻝ ﺇﻥ ﺇﺟﺮﺍﺀ ﺟﺮﺍﺣﺔ ﻃﺒﻴﺔ ﻣﺂﳍﺎ ﺍﻟﻮﻓـﺎﺓ ﻏﺎﻟﺒـﹰﺎ‬
‫ﺽ ﻣﺆ ٍﺫ ﻭﻟﻜﻨﻪ ﻻ ﳚﻌﻞ ﺍﳊﻴﺎﺓ ﻣﺴﺘﺤﻴﻠﺔ؛ ﺃﻣﺮ ﺟﺎﺋﺰ ﺑﻞ ﻭﺍﺟﺐ ﻋﻨﺪ ﺑﻌـﺾ‬ ‫ﻟﻠﺘﺨﻠﺺ ﻣﻦ ﻣﺮ ٍ‬
‫ﺍﻟﻨﺎﺱ؟‬
‫ﺇﻥ ﺍﻟﻨﻈﺮ ﺇﱃ ﻣﺂﻻﺕ ﺍﻷﻓﻌﺎﻝ ﻟﻴﺴﺖ ﻣﺴﺄﻟﺔ ﳛﺴﻨﻬﺎ ﺁﺣﺎﺩ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻟﻜﻨـﻬﺎ ﲢﺘـﺎﺝ ﺇﱃ‬
‫ﺃﺷﺨﺎﺹ ﺫﻭﻱ ﻛﻔﺎﺀﺓ ﻋﺎﻟﻴﺔ ﻧ‪‬ﺒ‪‬ﻴﻨ‪‬ﻬﺎ ﰲ ﺍﳌﺮﺗﻜﺰ ﺍﻟﺮﺍﺑﻊ‪.‬‬
‫ﺍﳌﺮﺗﻜﺰ ﺍﻟﺮﺍﺑﻊ‪) :‬ﺍﳋﱪﺓ(‪ :‬ﲟﻌﲎ ﺿﺮﻭﺭﺓ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﺃﺻﺤﺎﺏ ﺍﳋﱪﺓ ﻭﺍﻻﺧﺘﺼﺎﺹ ﰲ‬
‫ﺍ‪‬ﺎﻝ ﺍﳌﻄﻠﻮﺏ ﺍﻟﺒﺤﺚ ﻓﻴﻪ‪ ،‬ﺃﻭ ﺍﻹﺟﺮﺍﺀ ﺍﻟﺬﻱ ﺳﻴﺘﺨﺬ ﺃﻭ ﺍﳌﺂﻝ ﺍﳌﺘﻮﻗﻊ ﻣﻦ ﺟﺮ‪‬ﺍﺀ ﺍﻟﻘﻴﺎﻡ ﺑـﻪ‪،‬‬
‫ﺧﺎﺻﺔ ﺃﻧﻨﺎ ﺍﻟﻴﻮﻡ ﰲ ﻋﺼﺮ ﺗﻨﻮﻋﺖ ﻓﻴﻪ ﺍﻻﺧﺘﺼﺎﺻﺎﺕ‪ ،‬ﻭﺗﻌﻘﺪﺕ ﻓﻴﻪ ﺍﳌﺸﻜﻼﺕ‪ ،‬ﻭﺃﺻﺒﺤﺖ‬
‫ﺍﻟﺪﻭﻝ ﻭﺍ‪‬ﺘﻤﻌﺎﺕ ﺗﺪﺍﺭ ﺃﻣﻮﺭﻫﺎ ﺑﺸﻜﻞ ﲨﺎﻋﻲ ﺗﻘﻮﻡ ﻓﻴﻪ ﺍﳌﺆﺳـﺴﺎﺕ ﺑﺄﻋﻤﺎﳍـﺎ ﺣـﺴﺐ‬
‫ﺍﻻﺧﺘﺼﺎﺹ‪ ،‬ﻭﻻ ﳎﺎﻝ ﻓﻴﻬﺎ ﻟﻼﻧﻔﺮﺍﺩ ﺑﺎﻟﺮﺃﻱ ﺩﻭﻥ ﺗﺒﺼﺮ ﻭﻣﻌﺮﻓﺔ ﺣﻘﻴﻘﻴﺔ ﻭﺍﺳﺘـﺸﺎﺭﺓ ﺃﻫـﻞ‬
‫ﺍﳋﱪﺓ‪ ،‬ﻭﺍﷲ ﻳﻘﻮﻝ‪] (١)« P O N M L K J » :‬ﺍﻟﻨﺤﻞ‪.[٤٣ :‬‬
‫ﻭﻣﻦ ﺧﻼﻝ ﺍﻟﺘﺠﺮﺑﺔ ﺍﻟﻌﻤﻠﻴﺔ؛ ﻳﻈﻬﺮ ﺃﻥ ﺍﳌﻌﺮﻓﺔ ﺍﻟﻈﺎﻫﺮﻳﺔ ﻟﻸﻣﻮﺭ ﻭﺍﻷﺣﺪﺍﺙ ﻻ ﺗﻜﻔـﻲ‬
‫ﻹﺻﺪﺍﺭ ﺃﺣﻜﺎﻡ ﻭﻗﺮﺍﺭﺍﺕ ﺑﺸﺄ‪‬ﺎ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﺍﳌﺘﺼﺪﺭ ﳍﺎ ﻣﻦ ﺫﻭﻱ ﺍﻟﻌﻠﻢ ﻭﺍﳌﻌﺮﻓﺔ ﰲ ﺍﻟﺸﺮﻳﻌﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﻭﻓﻘﻬﻬﺎ‪ ،‬ﺇﻻ ﺇﺫﺍ ﺻﺎ ‪‬ﺣﺐ ﺫﻟﻚ ﺍﺳﺘﺸﺎﺭﺓ ﺫﻭﻱ ﺍﳋﱪﺓ‪ ،‬ﻭﻫﺬﺍ ﺍﻷﻣﺮ ﺍﳌﻨﻬﺠﻲ ﻋﻠﻴـﻪ‬
‫ﻣﻦ ﺍﻟﺸﻮﺍﻫﺪ ﺍﻟﻜﺜﲑ‪ ،‬ﻭﻣﻨﻬﺞ ﺍ‪‬ﺎﻣﻊ ﺍﻟﻔﻘﻬﻴﺔ ﻭﳎﺎﻟﺲ ﺍﻟﻔﺘﻮﻯ ﺗﻌﺘﻤﺪ ﰲ ﺃﻋﻤﺎﳍﺎ ﻋﻠـﻰ ﺫﻭﻱ‬
‫ﺍﻻﺧﺘﺼﺎﺹ ﻭﺍﳋﱪﺓ ﻋﻦ ﲝﺚ ﻣﺴﺎﺋﻞ ﲢﺘﺎﺝ ﲣﺼﺼﺎﺕ ﺃﺧﺮﻯ؛ ﻛﺎﻟﻄﺐ ﻭﺍﻻﻗﺘﺼﺎﺩ ﻭﻋﻠﻮﻡ‬
‫ﺍﳊﻴﺎﺓ ﻭﺍﻟﻜﻴﻤﻴﺎﺀ ﻭﻏﲑﻫﺎ‪ ،‬ﺑﻞ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ ﻗﺪ ﻳﻮﺿﺢ ﺍﻟﻄﺐ ﺃﻥ ﺍﳌﺴﺎﻟﺔ ﻻ ﺇﺷﻜﺎﻝ ﻓﻴﻬﺎ ﻣﻦ‬
‫ﻭﺟﻬﺔ ﻧﻈﺮﻫﻢ‪ ،‬ﻭﻳﺄﰐ ﺍﻻﻗﺘﺼﺎﺩ ﻟﻴﻘﻮﻝ ﻛﻠﻤﺘﻪ ﺍﻟﱵ ﺗﺆﺛﺮ ﰲ ﺗﻮﺟﻴﻪ ﺍﳊﻜﻢ ﺃﻭ ﺍﻟﻔﺘﻮﻯ‪.‬‬

‫)‪ (١‬ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﺃﺣﺠﻢ ﻋﻦ ﺍﻟﻔﺘﻮﻯ ﻭﺍﻟﺘﺪﺧﻞ ﰲ ﺍﻟﺘﻮﺟﻴﻪ ﻭﺑﻌﻀﻬﻢ ﻭﻗﻒ ﺇﱃ ﺟﺎﻧﺐ ﺍﳌﻄﺎﻟﺐ ﺍﻟـﺸﻌﺒﻴﺔ‬
‫ﻭﺍﻷﺧﺮ ﻭﻗﻒ ﺇﱃ ﺟﺎﻧﺐ ﺍﳊﻜﻮﻣﺎﺕ ﻣﻄﻠﻘﹰﺎ ﺩﻭﻥ ﲤﻴﻴﺰ ﺑﲔ ﻣﻄﺎﻟﺐ ﺣﻖ ﺃﻭ ﺑﺎﻃـﻞ ﻭﺑﻌـﻀﻬﻢ‪...‬‬
‫ﺗﻄﺮﻑ‪...‬ﻟﻺﺟﺮﺍﺀ‪..‬‬
 ‫ﻣﻨﺎﻫﺞ ﺍﻹﺻﻼﺡ‬
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‫ﻭﻟﻦ ﺃﻭﺭﺩ ﰲ ﻫﺬﺍ ﺍﳌﻘﺎﻡ ﺃﻣﺜﻠ ﹰﺔ ﺗﺘﻌﻠﻖ ﺑﺎﻟﻄﺐ ﻭﺍﳍﻨﺪﺳﺔ ﻭﻗﻀﺎﻳﺎ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺒﺤﺘـﺔ ﺍﳌﺎﺩﻳـﺔ‪،‬‬
‫ﻭﻟﻜﻦ ﺳﺄﺗﻄﺮﻕ ﺇﱃ ﻣﺜﺎﻟﲔ ﻣﺘﻌﻠﻘﲔ ﺑﺎﻻﻗﺘﺼﺎﺩ ﻭﺍﻟﺴﻴﺎﺳﺔ ﻧﻌﺘﻘﺪ ﺃ‪‬ﻤـﺎ ﻣـﺴﺎﺋﻞ ﻧـﺴﺘﻄﻴﻊ‬
‫ﺍﻟﺪﺧﻮﻝ ﻓﻴﻬﺎ‪ ،‬ﻭﺇﺻﺪﺍﺭ ﺗﻮﺟﻴﻬﺎﺕ ﻭﻗﺮﺍﺭﺍﺕ ﺣﻮﳍﺎ‪.‬‬
‫ﺍﳌﺮﺗﻜﺰ ﺍﳋﺎﻣﺲ‪ :‬ﺍﳊﻜﻤﺔ‪ ،‬ﻭﺫﻟﻚ ﺃﻥ ﻋﻤﻠﻴﺔ ﺍﻹﺻﻼﺡ ﺗﻨﺪﺭﺝ ﲢﺖ ﺑـﺎﺏ ﺍﻟـﺪﻋﻮﺓ‪،‬‬
‫ﻭﺍﻟﺪﻋﻮﺓ ﻣﻨـﻀﺒﻄﺔ ﺑﺎﳊﻜﻤـﺔ‪ ،‬ﻭﺍﷲ ﺳـﺒﺤﺎﻧﻪ ﻳﻘـﻮﻝ‪z y x w v » :‬‬
‫{ |} ~  ¡ ‪] « £¢‬ﺍﻟﻨﺤﻞ‪.[١٢٥ :‬‬
‫ﻭﻳﻨﺪﺭﺝ ﲢﺖ ﻣﺮﺗﻜﺰ ﺍﳊﻜﻤﺔ؛ ﻗﻮﺍﻋﺪ ﻭﺃﺳﺲ ﻛﺜﲑﺓ ﺃﳘﻬﺎ‪:‬‬
‫‪ (١‬ﻣﺮﺍﻋﺎﺓ ﺍﻷﻭﻟﻮﻳﺎﺕ؛ ﻓﻘﺪ ﻳﻜﻮﻥ ﺍ‪‬ﺘﻤﻊ ﺃﻭ ﺍﻟﺪﻭﻟﺔ ﺗﻌﺎﱐ ﻣﻦ ﳎﻤﻮﻋﺔ ﻗﻀﺎﻳﺎ ﻓﻴﻬﺎ ﺧﻠـﻞ‬
‫ﻭﻓﺴﺎﺩ ﻳﺴﺘﺪﻋﻲ ﺇﺟﺮﺍﺀ ﺇﺻﻼﺣﺎﺕ ﻣﺘﻌﺪﺩﺓ‪ ،‬ﻓﻔﻲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﻻ ﺑﺪ ﻣﻦ ﺗﻘﺪﱘ ﺍﻷﻫﻢ ﻋﻠﻰ‬
‫ﺍﳌﻬﻢ‪ ،‬ﻭﺍﻟﻀﺮﻭﺭﻱ ﻋﻠﻰ ﺍﳊﺎﺟﻲ‪ ،‬ﻭﻫﻜﺬﺍ‪.‬‬
‫‪ (٢‬ﺍﳌﺮﺣﻠﻴﺔ ﻭﺍﻟﺘﺪﺭﺝ؛ ﻭﺫﻟﻚ ﲟﺮﺍﻋﺎﺓ ﺃﳘﻴﺔ ﺍﻟﻈﺮﻑ ﺍﻟﺰﻣﺎﱐ ﺑﺄﻥ ﻳﻨﻈﺮ ﺇﱃ ﺍﺣﺘﻴﺎﺟﺎﺕ ﺍﳌﺮﺣﻠﺔ‬
‫ﺍﳊﺎﻟﻴﺔ ﻭﺍﳌﺴﺘﻘﺒﻠﻴﺔ‪ ،‬ﻭﻭﺿﻊ ﺍﳋﻄﻂ ﺍﻟﻜﻔﻴﻠﺔ ﺑﺸﻤﻮﻝ ﺍﳌﺮﺍﺣﻞ ﲨﻴﻌﻬﺎ ﻟﺌﻼ ﻳﻀﻴﻊ ﺍﻟﻮﻗـﺖ‬
‫ﰲ ﻋﻼﺝ ﻣﺴﺎﺋﻞ ﻭﻗﻀﺎﻳﺎ ﻻ ﻳﻀﲑ ﺗﺄﺧﲑﻫﺎ؛ ﻷﻥ ﻣﻘﺘﻀﻴﺎﺕ ﺍﳌﺮﺣﻠﺔ ﺍﻟﺰﻣﻨﻴـﺔ ﺗﻮﺟـﺐ‬
‫ﺍﻻﲡﺎﻩ ﻟﻐﲑﻫﺎ ﺃﻭﻟﻮﻳﺔ‪.‬‬
‫ﻭﻣﻦ ﺍﻷﺩﻟﺔ ﺍﻟﻮﺍﺿﺤﺔ ﻋﻠﻰ ﻣﺮﺍﻋﺎﺓ ﺍﻟﺘﺪﺭﺝ ﻭﺍﻷﻭﻟﻮﻳﺔ ﻭﺍﳌﺮﺣﻠﻴﺔ‪ ،‬ﻣﺎ ﺭﻭﺍﻩ ﺍﻹﻣﺎﻡ ﺍﻟﺒﺨﺎﺭﻱ‬
‫ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﻗﺎﻟﺖ‪) :‬ﺇﳕﺎ ﻧﺰﻝ ﺃﻭﻝ ﻣﺎ ﻧﺰﻝ ﺳﻮﺭﺓ ﻣﻦ ﺍﳌﻔﺼﻞ )‪ (١‬ﻓﻴﻬﺎ ِﺫﻛـﺮ‬
‫ﺱ ﺇﱃ ﺍﻹﺳﻼﻡ؛ ﻧﺰﻝ ﺍﳊﻼﻝ ﻭﺍﳊﺮﺍﻡ‪ ،‬ﻭﻟﻮ ﻧﺰﻝ ﺃﻭﻝ ﺷﻲ ٍﺀ »ﻻ‬ ‫ﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ‪ ،‬ﺣﱴ ﺇﺫﺍ ﺛﺎﺏ ﺍﻟﻨﺎ ‪‬‬
‫ﺗﺸﺮﺑﻮﺍ ﺍﳋﻤﺮ« ﻟﻘﺎﻟﻮﺍ‪ :‬ﻻ ﻧﺪﻉ ﺍﳋﻤﺮ ﺃﺑﺪﹰﺍ‪ ،‬ﻭﻟﻮ ﻧﺰﻝ »ﻻ ﺗﺰﻧﻮﺍ« ﻟﻘﺎﻟﻮﺍ‪ :‬ﻻ ﻧﺪﻉ ﺍﻟﺰﻧﺎ ﺃﺑﺪﹰﺍ‪،‬‬
‫ﺐ‪Ë Ê É È Ç » :‬‬ ‫ﻟﻘﺪ ﻧﺰﻝ ﲟﻜﺔ ﻋﻠﻰ ﳏﻤﺪ ث ﻭﺇﱐ ﳉﺎﺭﻳـﺔ ﺃﻟﻌـ ‪‬‬

‫)‪ (١‬ﺍﳌﻔﺼﻞ ﻣﻦ ﺳﻮﺭﺓ ﻕ ﺇﱃ ﺁﺧﺮ ﺍﳌﺼﺤﻒ‪ ،‬ﲰﻲ ﺑﺬﻟﻚ ﻟﻘِﺼﺮ ﺍﻟﺴﻮﺭ ﻭﻗﺮﺏ ﺍﻧﻔﺼﺎﻝ ﺑﻌـﻀﻬﺎ ﻋـﻦ‬
‫ﺑﻌﺾ‪ ،‬ﺍﻧﻈﺮ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ‪ ،٢٤٩/٢‬ﺍﻹﺗﻘﺎﻥ ﰲ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻟﻠﺴﻴﻮﻃﻲ‪.١٨٠/١‬‬
‫ﻣﻨﺎﻫﺞ ﺍﻹﺻﻼﺡ‬
‫‪١٢‬‬
‫‪ ،«Ì‬ﻭﻣﺎ ﻧﺰﻟﺖ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﻭﺍﻟﻨﺴﺎﺀ ﺇﻻ ﻭﺃﻧﺎ ﻋﻨﺪﻩ(‪.‬‬
‫‪ (٣‬ﺗﻮﺟﻴﻪ ﺍﻹﺟﺮﺍﺀﺍﺕ ﺍﻹﺻﻼﺣﻴﺔ ﳌﻌﺎﳉﺔ ﺍﻷﻣﺮﺍﺽ ﻻ ﺍﻷﻋﺮﺍﺽ‪ ،‬ﻭﺫﻟﻚ ﻳﻘﺘـﻀﻲ ﺇﺟـﺮﺍﺀ‬
‫ﺩﺭﺍﺳﺎﺕ ﻭﲢﻘﻴﻘﺎﺕ ﻹﻇﻬﺎﺭ ﻭﺟﻪ ﺍﳋﻠﻞ ﻭﺍﻟﻔﺴﺎﺩ ﻭﺃﺳﺒﺎﺑﻪ ﻭﺍﻟﻄﺮﻕ ﺍﻷﳒﻊ ﻟﻌﻼﺟﻪ‪.‬‬
‫‪ (٤‬ﺃﻻ ﺗﻨﺸﻐﻞ ﺍﻷﻣﺔ ﺑﺎﳉﺰﺋﻴﺎﺕ ﻭﺗﺘﺮﻙ ﺍﻟﻜﻠﻴﺎﺕ‪ ،‬ﻭﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﲢﺘﺎﺝ ﺇﱃ ﻓﻘﻪ ﰲ ﲢﺪﻳـﺪ‬
‫ﺍﻷﻭﻟﻮﻳﺎﺕ ﺃﻳﻀﺎﹰ‪ ،‬ﺣﻴﺚ ﺿﺎﻋﺖ ﺟﻬﻮﺩ ﻛﺒﲑﺓ ﺑﺬﳍﺎ ﻣﺼﻠﺤﻮﻥ ‪‬ﺷﻐﻠﻮﺍ ﺑﻘﻀﺎﻳﺎ ﺟﺰﺋﻴـﺔ‬
‫ﺍﺳﺘﻬﻠﻜﺖ ﺍﻷﻭﻗﺎﺕ ﻭﺍﻷﻣﻮﺍﻝ ﺩﻭﻥ ﻓﺎﺋﺪﺓ ‪‬ﺗﺬﻛﺮ‪.‬‬
‫ﺍﳌﺮﺗﻜﺰ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺿﺮﻭﺭﺓ ﻭﺿﻊ ﺍﳋﻄﻂ ﻭﺗﻨﻔﻴﺬﻫﺎ ﻭﻓﻖ ﻋﻤﻞ ﻣﺆﺳﺴﻲ ﻻ ﻳﻨﺘـﻬﻲ ﻭﻻ‬
‫ﻳﺘﻮﻗﻒ ﻭﻻ ﻳﺘﻐﲑ ﺑﺘﻐﲑ ﺍﻷﺷﺨﺎﺹ ﺃﻭ ﻣﻮ‪‬ﻢ‪ ،‬ﻛﻤﺎ ﻻ ‪‬ﻳﺒﲎ ﻭﻓﻖ ﺁﺭﺍﺀ ﻓﺮﺩﻳـﺔ‪ ،‬ﺑـﻞ ﺗﻄﺒـﻖ‬
‫ﳊﻜﻢ ﻣﺆﺳﺴﺔ‪،‬‬ ‫ﺍﻟﺸﻮﺭﻯ ﰲ ﻛﻞ ﺃﻋﻤﺎﳍﺎ ﻭﺇﺟﺮﺍﺀﺍ‪‬ﺎ‪ ،‬ﻓﺎﻟﺪﻋﻮﺓ ﻣﺆﺳﺴﺔ‪ ،‬ﻭﺍﳊﺴﺒﺔ ﻣﺆﺳﺴﺔ‪ ،‬ﻭﺍ ﹸ‬
‫ﻭﺍﻟﺘﻌﻠﻴﻢ ﻣﺆﺳﺴﺔ‪ ،‬ﻭﺍﳉﻴﺶ )ﺍﳉﻬﺎﺩ( ﻣﺆﺳﺴﺔ؛ ﻭﻫﻜﺬﺍ ﻛﺎﻧﺖ ﺳﻨﺔ ﺍﻟﻨﱯ ث‪ ،‬ﻭ‪‬ﺬﺍ ‪‬ﺣﻔـﻆ‬
‫ﺍﻹﺳﻼﻡ ﺍﻟﺬﻱ ﻋﱠﻠﻢ ﺍﻷﻣﺔ ﺃﻥ ﲢﻤﻞ ﺍﻟﺮﺳﺎﻟﺔ ﻭﺗﺆﺩﻱ ﺍﻷﻣﺎﻧﺔ ﻛﻤﺎ ﺃﺩﺍﻫﺎ ﺍﳌﺼﻄﻔﻰ ث‪c » :‬‬
‫‪u ts r q p o n m lk j i h g f e d‬‬
‫‪] « ` _ ~ }| { z y x w v‬ﺁﻝ ﻋﻤﺮﺍﻥ‪.[١٤٤ :‬‬
‫ﺍﳌﺮﺗﻜﺰ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﻨﻈﺮ ﻟﻠﻈﺮﻑ ﺍﳌﻜﺎﱐ ﻭﻟﻠﺒﻴﺌﺔ ﺍﻟﱵ ﻳﺮﺍﺩ ﺇﺻﻼﺡ ﺍ‪‬ﺘﻤﻊ ﻓﻴﻬﺎ‪ ،‬ﻓﻤﺎ ﻳﻨﻔﻊ‬
‫ﻭﻳﺼﻠﺢ ﻹﺻﻼﺡ ﺧﻠﻞ ﰲ ﳎﺘﻤﻊ؛ ﻗﺪ ﻻ ﻳﺼﻠﺢ ﺍﺳﺘﻌﻤﺎﻟﻪ ﰲ ﳎﺘﻤﻊ ﺁﺧﺮ‪ ،‬ﻭﻫﻨﺎ ‪‬ﻧﺬﻛﺮ ﺑـﺄﻥ‬
‫ﺽ ﻣﺎ؛ ﻻ ﻳﺼﺢ ﺟﻌﻠﻬﺎ ﻭﺻﻔﺔ ﻟﻜﻞ ﺍﳌﺮﺿﻰ ﺑﺬﻟﻚ ﺍﳌﺮﺽ؛‬ ‫ﺍﺳﺘﻌﻤﺎﻝ ﻭﺻﻔﺔ ﻃﺒﻴﺔ ﻭﺍﺣﺪﺓ ﳌﺮ ٍ‬
‫ﻓﻘﺪ ﻳﻜﻮﻥ ﻧﺎﻓﻌﹰﺎ ﳌﺮﻳﺾ ﺿﺎﺭﹰﺍ ﻵﺧﺮ‪ ،‬ﻭﺍﻟﻘﻮﻝ ﰲ ﺫﻟﻚ ﻟﻠﻌﻠﻤﺎﺀ ﻭﺃﺻﺤﺎﺏ ﺍﳋﱪﺓ‪.‬‬
‫ﻭﰲ ﺍﻹﺻﻼﺡ؛ ﻻ ﻳﺼﺢ ﻧﻘﻞ ﺍﻟﻌﻼﺝ ﻭﻭﺳﻴﻠﺔ ﺍﻹﺻﻼﺡ ﰲ ﺑﻠﺪ ﺃﻭ ﳎﺘﻤﻊ ﺁﺧﺮ ﳒﺤـﺖ‬
‫ﻓﻴﻪ؛ ﻓﻔﻲ ﻣﻜﺎﻥ ﺗﺆﰐ ﲦﺎﺭﻫﺎ ﻭﺗﻔﻌﻞ ﻓﻌﻠﻬﺎ ﺑﺸﻜﻞ ﺳﻠﻴﻢ ﻻ ﺿﺮﺭ ﻣﻨﻪ‪ ،‬ﻭﻟﻜﻦ ﰲ ﳎﺘﻤﻊ ﺁﺧﺮ‬
‫ﻗﺪ ﻳﻜﻮﻥ »ﻣﺪﻣﺮﹰﺍ« ﳏﺪﺛﹰﺎ ﻷﺿﺮﺍﺭ ﻻ ِﻗﺒﻞ ﻟﻠﻤﺠﺘﻤﻊ ﺑﺘﺤﻤﻠﻬﺎ‪.‬‬
 ‫ﻣﻨﺎﻫﺞ ﺍﻹﺻﻼﺡ‬
‫‪١٣‬‬

‫ﺍﳌﺮﺗﻜﺰ ﺍﻟﺜﺎﻣﻦ‪ :‬ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻦ ﺍﻟﺘﺠﺎﺭﺏ ﺍﻟﺘﺎﺭﳜﻴﺔ ﻭﺍﳌﻌﺎﺻﺮﺓ‪ ،‬ﻓﻌﻤﻠﻴﺔ ﺍﻹﺻﻼﺡ ﺩﺍﺋﻤـﺔ‬

‫ﻣﺴﺘﻤﺮﺓ ﻣﺮﺗﺒﻄﺔ ﺑﻮﺟﻮﺩ ﺍ‪‬ﺘﻤﻊ ﻭﺍﻟﺪﻋﻮﺓ‪ ،‬ﻣﺼﺎﺣﺒﺔ ﻟﻪ ﻋﻠﻰ ﻣﺪﺍﺭ ﺍﻟﺘﺎﺭﻳﺦ‪.‬‬
‫ﺍﳌﺮﺗﻜﺰ ﺍﻟﺘﺎﺳﻊ‪ :‬ﺍﻟﻌﺪﻝ‪ ،‬ﻷﻥ ﺍﻟﻔﺴﺎﺩ ﻭﺍﻻﳓﺮﺍﻑ ﻋﻦ ﺍﻟﺼﻼﺡ ﻇﻠﻢ ﻳﻘﻮﺽ ﺍﻟﺒﻨﺎﺀ ﻭﻳﻬﺪﻡ‬
‫ﺍﻟﻌﻤﺮﺍﻥ‪ ،‬ﻓﻴﺄﰐ ﺩﻭﺭ ﺍﳌﺼﻠﺤﲔ ﻹﻋﺎﺩﺓ ﺍﳊﻘﻮﻕ ﺇﱃ ﺃﺻﺤﺎ‪‬ﺎ‪ ،‬ﻭﺗﺼﺤﻴﺢ ﺍﻻﻋﻮﺟﺎﺝ ﻭﺭﻓـﻊ‬
‫ﺍﻟﻈﻠﻢ‪ ،‬ﺍﻣﺘﺜﺎ ﹰﻻ ﻷﻣﺮ ﺍﷲ ﺗﻌﺎﱃ‪r q p o n m l k » :‬‬
‫‪] « { z y xw v u t s‬ﺍﻟﻨﺤــﻞ‪:‬‬

‫‪ ،[٩٠‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪µ ´ ³ ² ± ° ¯ ® ¬ « ª © » :‬‬

‫¶ ¸ ‪] « Å Ä Ã Â Á À¿ ¾ ½ ¼ » º¹‬ﺍﻟﻨﺴﺎﺀ‪.[٥٨ :‬‬
‫ﻭﺍﻹﺳﻼﻡ ﰲ ﻣﺴﲑﺗﻪ ﻹﺻﻼﺡ ﺍﻟﻌﺎﱂ‪ ،‬ﺟﺎﺀ ﺑﺎﻟﻌﺪﻝ ﰲ ﻛﻞ ﺷﻲﺀ‪.‬‬
‫™ ﻓﺎﻟﻌﺪﻝ ﻹﺻﻼﺡ ﺍﻻﻋﺘﻘﺎﺩ ﻷﻥ ﺍﻟﺸﺮﻙ ﻇﻠﻢ‪ ،‬ﻭﺍﳋﻠﻞ ﻭﺍﻟﻔﺴﺎﺩ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﻇﻠﻢ‪ ،‬ﻛﻤﺎ ﰲ‬
‫ﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ ﻋﻠﻰ ﻟﺴﺎﻥ ﻟﻘﻤﺎﻥ » \ ] ^ _` ‪« d c b a‬‬
‫]ﻟﻘﻤﺎﻥ‪.[١٣ :‬‬
‫™ ﻭﺍﻟﻌﺪﻝ ﻹﺯﺍﻟﺔ ﺍﻟﻈﻠﻢ ﺍﻟﻮﺍﻗﻊ ﻋﻠﻰ ﺍ‪‬ﺘﻤﻊ ﻣﻦ ﺍﻟﻨﺎﺱ ﺑﻌﻀﻬﻢ ﻋﻠﻰ ﺑﻌﺾ ﰲ ﺍﻟﺘﻌﺎﻣﻞ‪ ،‬ﻭﻣﻦ‬
‫ﺍﻟﻮﻻﺓ ﻭﺍﳌﻮﻇﻔﲔ ﻭﺃﺻﺤﺎﺏ ﺍﻟﺴﻠﻄﺔ ﻋﻠﻰ ﻣﻦ ﲢﺘﻬﻢ ﻭﰲ ﺍﻟﺘﻘﺎﺿﻲ ﻭﺇﺻﺪﺍﺭ ﺍﻷﺣﻜﺎﻡ‪.‬‬
‫™ ﻓﺎﻟﻈﻠﻢ ﰲ ﻫﺬﻩ ﺍ‪‬ﺎﻻﺕ ﻣﻮﺟﺐ ﻟﻠﻌﻘﻮﺑﺔ ﺍﻹﳍﻴﺔ ﻛﻤﺎ ﺣﺪﺙ ﻣﻊ ﺍﻷﻣﻢ ﺍﻟﺴﺎﺑﻘﺔ‪.‬‬
‫ﻓﺮﺳﺎﻟﺔ ﺷﻌﻴﺐ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺇﱃ ﺃﻫﻞ ﻣﺪﻳﻦ ﻛﺎﻧﺖ ﻟﺮﻓﻊ ﺍﻟﻈﻠﻢ ﻭﻧﺸﺮ ﺍﻟﻌﺪﻝ‪b » :‬‬
‫‪q po n m l k j i h g fe d c‬‬
‫‪{ z y x w vu t s r‬‬
‫| } ~ _ ` ‪f e dc b a‬‬
‫‪] « j i h g‬ﺍﻷﻋﺮﺍﻑ‪.[٥٨ :‬‬
‫ﻣﻨﺎﻫﺞ ﺍﻹﺻﻼﺡ‬
‫‪١٤‬‬
‫ﻭﺣﻴﻨﻤﺎ ﻗﺎﻝ ﺍﺑﻦ ﺧﻠﺪﻭﻥ ﻗﻮﻟﺘﻪ ﺍﳌﺸﻬﻮﺭﺓ‪) :‬ﺍﻟﻈﻠﻢ ﻣ ‪‬ﺆﺫﻥ ﲞﺮﺍﺏ ﺍﻟﻌﻤﺮﺍﻥ(‪ ،‬ﺇﳕـﺎ ﻛـﺎﻥ‬
‫ﻳﻘﺮﺭ ﻣﺎ ﻫﻮ ﻣﺴﻄﺮ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ ﻭﺃﻳﺪﺗﻪ ﺍﻟﺴﻨﻦ ﺍﻟﻜﻮﻧﻴﺔ ﺍﻟﱵ ﻻ ﲣﺘﻠﻒ؛ ﻭﳓﻦ ﻧـﺮﻯ ﺃﻥ‬
‫ﺍﻟﻈﻠﻢ ﻭﺇﻥ ﻃﺎﻟﺖ ﻣﺪﺓ ﺍﻟﻘﻮﺓ ﺍﻟﱵ ﺗﻔﺮﺿﻪ؛ ﺇﻻ ﺃﻧﻪ ﳛﻤﻞ ﺑﺬﻭﺭ ﺍﻟ ﹶﻔﻨﺎﺀ ﰲ ﻃﻴﺎﺗﻪ‪ ،‬ﻭﺍﻟﺜﻮﺭﺍﺕ ﺍﻟﱵ‬
‫ﻗﺎﻣﺖ ﻋﻠﻰ ﻣﺪﺍﺭ ﺍﻟﺘﺎﺭﻳﺦ ﻭﻏﲑﺕ ﻭﺍﻗﻊ ﺍ‪‬ﺘﻤﻌﺎﺕ؛ ﻛﺎﻧﺖ ﺃﺳﺒﺎ‪‬ﺎ ﺍﻟﺸﻌﻮﺭ ﺑﺎﻟﻈﻠﻢ ﺍﻟﻮﺍﻗﻊ ﻋﻠﻰ‬
‫ﺍﻟﻨﺎﺱ‪.‬‬
 ‫ﻣﻨﺎﻫﺞ ﺍﻹﺻﻼﺡ‬
‫‪١٥‬‬
‫ﺍﻟﻤﻄﻠﺐ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻤﻨﻬﺞ ﺍﻟﻨﺒﻮﻱ ﻓﻲ ﺍﻹﺻﻼﺡ‬
‫ﺇﻥ ﺍﳌﺘﺘﺒﻊ ﳌﺴﲑﺓ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺗﺘﻀﺢ ﻟﻪ ﺍﳌﻌﺎﱂ ﺍﻟﺮﺋﻴﺴﺔ ﳌﻨﻬﺞ ﺍﻟﻨﱯ ث ﰲ ﺩﻋﻮﺗـﻪ‬
‫ﻟﻺﺻﻼﺡ ﺍﻟﻌﺎﳌﻲ ﺍﻟﺬﻱ ﺑﺪﺃ ﺑﻪ ﰲ ﺍﳉﺰﻳﺮﺓ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﺑﺎﻟﺘﺤﺪﻳﺪ ﰲ ﻣﻜﺔ ﻭﺍﳌﺪﻳﻨﺔ‪ ،‬ﰒ ﺍﻧﻄﻠﻘـﺖ‬
‫ﺭﺳﺎﻟﺔ ﺍﻹﺳﻼﻡ ﺇﱃ ﺍﻟﻌﺎﱂ ﺃﲨﻊ‪ ،‬ﻓﻜﺎﻧﺖ ﺭﺳﺎﻟﺔ ﺇﺻﻼﺡ ﻟﻠﺒﺸﺮﻳﺔ ﻛﺎﻓﺔ‪ ،‬ﻭﻛﺎﻧـﺖ ﺭﺳـﺎﻟﺔ‬
‫ﺇﺻﻼﺡ ﺷﺎﻣﻠﺔ ﳌﺨﺘﻠﻒ ﻧﻮﺍﺣﻲ ﺍﳊﻴﺎﺓ‪ ،‬ﻧﻈﺮﹰﺍ ﳌﺎ ﻛﺎﻥ ﻣﻨﺘﺸﺮﹰﺍ ﰲ ﺍﻟﻌﺎﱂ ﺁﻧﺬﺍﻙ ﻣﻦ ﻓـﺴﺎﺩ ﰲ‬
‫ﳐﺘﻠﻒ ﺍﻟﻨﻮﺍﺣﻲ‪ ،‬ﻓﺎﻟﻌﺎﱂ ﻛﺄﻧﻪ »ﺑﻨﺎﺀ ﺃﺻﻴﺐ ﺑﺰﻟﺰﺍﻝ ﺷﺪﻳﺪ ﻫﺰﻩ ﻫﺰﹰﺍ ﻋﻨﻴﻔﺎﹰ‪ ،‬ﻓﺈﺫﺍ ﻛﻞ ﺷﻲﺀ ﻓﻴﻪ‬
‫ﰲ ﻏﲑ ﳏﻠﻪ‪ ،‬ﻓﻤﻦ ﺃﺳﺎﺳﻪ ﻭﻣﺘﺎﻋﻪ ﻣﺎ ﺗﻜﺴﺮ ﻭﻣﻨﻪ ﻣﺎ ﺗﻜﺪﺱ ﻭﺗﻜﻮﻡ« )‪.(١‬‬
‫ﻭﻟﻘﺪ ‪‬ﺑﻌﺚ ﺍﳌﺼﻄﻔﻰ ث ﻓﺮﺃﻯ ﺍﳌﻮﺍﺯﻳﻦ ﻗﺪ ﺍﻧﻘﻠﺒﺖ ﻭﺗﺒﺪﻟﺖ‪ ،‬ﻓﺎﳌﻌﺮﻭﻑ ﻣﻨﻜﺮ‪ ،‬ﻭﺍﳌﻨﻜﺮ‬
‫ﻣﻌﺮﻭﻑ‪ ،‬ﻭﺍﻟﻈﻠﻢ ﻣﻨﺘﺸﺮ‪ ،‬ﻭﺍﻟﻜﻠﻤﺔ ﺍﳌﺴﻤﻮﻋﺔ ﻟﻠﻘﻮﺓ ﻻ ﻟﻠﺤﻖ؛ ﻭﺍﻟﻌﻘﻮﻝ ﻓﺴﺪﺕ‪ ،‬ﻭﺍﻟﺘﺼﻮﺭﺍﺕ‬
‫ﺍﳓﺮﻓﺖ‪ ،‬ﻓﺄﺻﺒﺤﺖ ﻋﻘﻴﺪﺓ ﺍﻹﻧﺴﺎﻥ ﻭﺗﺼﻮﺭﻩ ﻟﻠﺤﻴﺎﺓ ﻓﺎﺳﺪﺓ ﺗﺒﻌﹰﺎ ﻟﻔﺴﺎﺩ ﺍﻟﻌﻘﻮﻝ‪ ،‬ﻭﻓﺴﺎﺩ ﺍﻟﺒﻴﺌﺔ‬
‫ﺍﻟﱵ ﺃﺣﺎﻃﺖ ﺑﺎﳊﻴﺎﺓ ﰲ ﺫﻟﻚ ﺍﻟﻌﺼﺮ‪.‬‬
‫ﻓﺠﺎﺀ ﺍﻟﻨﱯ ث ﻛﺎﳌﺼﺒﺎﺡ ﺍﻟﻮﻫﺎﺝ ﺍﻟﺬﻱ ﻳﺒﺪﺩ ﺍﻟﻈﻠﻤﺎﺕ‪ ،‬ﻭﻛﺎﳌﺎﺀ ﺍﻟﺬﻱ ﳛﻴـﻲ ﺍﻷﺭﺽ‬
‫ﺑﻌﺪ ﻣﻮ‪‬ﺎ‪ ،‬ﻭﻳﺴﺎﺭ ﰲ ﻋﻤﻠﻴﺔ ﺍﻹﺻﻼﺡ ﺍﻟﺸﺎﻣﻠﺔ ﻭﻓﻖ ﻣﻨﻬﺞ ﻣﺮﺳﻮﻡ ﺍﺗﺒﻌﻪ ﺍﻟﻨﱯ ث ﺑﻮﺣﻲ ﻣﻦ‬
‫ﺭﺑﻪ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ‪] « T S R Q P O N M L K » :‬ﺍﻟﻨﺠﻢ‪.[٤-٣ :‬‬
‫ﻓﻘﺪ ﻛﺎﻥ ﺻﻠﻰ ﺍﷲ ﻋﻴﻪ ﻭﺳﻠﻢ ﻳﻨﺘﻈﺮ ﺍﻟﻮﺣﻲ ﺇﺫﺍ ﺣﺪﺙ ﻣﺎ ﻳﺴﺘﺪﻋﻲ ﺍﻟﺘﻮﺟﻴﻪ‪ ،‬ﻛﻤـﺎ ﰲ‬
‫ﺣﺪﻳﺚ ﺧﺒﺎﺏ ﻣﻦ ﺍﻷﺭﺕ ا ﻗﺎﻝ‪ :‬ﺷﻜﻮﻧﺎ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ ث‪ ،‬ﻭﻫﻮ ﻣﺘﻮﺳﺪ ﰲ ﺑﺮﺩﺓ‬
‫ﰲ ﻇﻞ ﺍﻟﻜﻌﺒﺔ‪ ،‬ﻓﻘﻠﻨﺎ‪ :‬ﺃﻻ ﺗﺴﺘﻨﺼﺮ ﻟﻨﺎ؟ ﺃﻻ ﺗﺪﻋﻮ ﻟﻨﺎ؟ ﻓﻘﺎﻝ‪) :‬ﻗﺪ ﻛﺎﻥ ﻣﻦ ﻗﺒﻠﻜﻢ‪ ،‬ﻳﺆﺧـﺬ‬
‫ﺍﻟﺮﺟﻞ‪ ،‬ﻓ‪‬ﻴﺤﻔﺮ ﻟﻪ ﰲ ﺍﻷﺭﺽ‪ ،‬ﻓ‪‬ﻴﺠﻌﻞ ﻓﻴﻬﺎ‪ ،‬ﰒ ﻳﺆﺗﻰ ﺑﺎﳌﻨﺸﺎﺭ‪ ،‬ﻓﻴﻮﺿـﻊ ﻋﻠـﻰ ﺭﺃﺳـﻪ‪،‬‬
‫ﻓ‪‬ﻴﺠﻌﻞ ﻧﺼﻔﲔ‪ ،‬ﻭﳝﺸﻂ ﺑﺄﻣﺸﺎﻁ ﺍﳊﺪﻳﺪ ﻣﺎ ﺩﻭﻥ ﳊﻤﻪ ﻭﻋﻈﻤﻪ‪ ،‬ﻣﺎ ﻳﺼﺪﻩ ﺫﻟﻚ ﻋﻦ ﺩﻳﻨﻪ‪،‬‬
‫ﻭﺍﷲ‪ ،‬ﹶﻟ‪‬ﻴﺘﻤ ‪‬ﻦ ﺍﷲ ﺗﻌﺎﱃ ﻫﺬﺍ ﺍﻷﻣ ‪‬ﺮ‪ ،‬ﺣﱴ ‪‬ﻳﺴﲑ ﺍﻟﺮﺍﻛﺐ ﻣﻦ ﺻﻨﻌﺎﺀ ﺇﱃ ﺣـﻀﺮﻣﻮﺕ ﻓـﻼ‬

‫)‪ (١‬ﺍﻟﻨﺪﻭﻱ‪ :‬ﻣﺎﺫﺍ ﺧﺴﺮ ﺍﻟﻌﺎﱂ ﺑﺎﳓﻄﺎﻁ ﺍﳌﺴﻠﻤﲔ؟ ﻁ‪ ،١٠‬ﺩﺍﺭ ﺍﻷﻧﺼﺎﺭ‪ ،١٩٧٧ ،‬ﺹ‪٨٩:‬‬
‫ﻣﻨﺎﻫﺞ ﺍﻹﺻﻼﺡ‬
‫‪١٦‬‬
‫ﺐ ﻋﻠﻰ ﻏﻨﻤﻪ‪ ،‬ﻭﻟﻜﻨﻜﻢ ﺗﺴﺘﻌﺠﻠﻮﻥ()‪.(١‬‬
‫ﷲ ﻭﺍﻟﺬﺋ ‪‬‬
‫ﳜﺎﻑ ﺇﻻ ﺍ َ‬
‫ﻭﻣِﻦ ﺗﺘﺒﻊ ﻣﺴﲑﺓ ﺍﻟﺪﻋﻮﺓ؛ ﻧﺴﺘﻨﺒﻂ ﺍﳌﻼﻣﺢ ﺍﻟﺘﺎﻟﻴﺔ ﻟﻠﻤﻨﻬﺞ ﺍﻟﺬﻱ ﺍﺗﺒﻌـﻪ ﺍﻟـﻨﱯ ث ﰲ‬
‫ﺍﻹﺻﻼﺡ ﻭﺍﻟﺪﻋﻮﺓ‪:‬‬
‫ﻼ ﻗﻮﻳﹰﺎ‪:‬‬
‫‪ (١‬ﺍﻟﺘﺮﻛﻴﺰ ﻋﻠﻰ ﺑﻨﺎﺀ ﺍﻟﻨﻔﺲ ﺍﻹﻧﺴﺎﻧﻴﺔ )ﺍﻟﻔﺮﺩ( ﺑﻨﺎ ًﺀ ﻣﺘﻜﺎﻣ ﹰ‬
‫‪ -‬ﻣﺒﺘﺪﺋﹰﺎ ﺑﺈﺻﻼﺡ ﺍﻟﻔﻜﺮ ﻭﺇﺻﻼﺡ ﺍﻻﻋﺘﻘﺎﺩ‪ ،‬ﺣﻴﺚ ﻣﻜﺚ ﺛﻼﺙ ﻋﺸﺮﺓ ﺳﻨﺔ ﲟﻜﺔ ﻳـﺒﲏ‬
‫ﺍﻟﻌﻘﻴﺪﺓ ﻭﺍﻹﳝﺎﻥ‪ ،‬ﻭﻳﺼﺤﺢ ﺍﻟﺘﺼﻮﺭﺍﺕ ﺣﻮﻝ ﺍﻟﻜﻮﻥ ﻭﺍﳊﻴﺎﺓ ﻭﺍﻹﻧﺴﺎﻥ‪.‬‬
‫‪ -‬ﱂ ﻳﻜﻦ ﺍﻟﺮﺳﻮﻝ ث ﻳﺒﺘﻐﻲ ﺗﻮﱄ ﻣﻘﺎﻟﻴﺪ ﺍﳊﻜﻢ ﻭﺍﻟﺰﻋﺎﻣﺔ ﻭﺭﺋﺎﺳﺔ ﺍﻟﻌﺮﺏ‪ ،‬ﺑـﻞ ﺑـﺪﺃ‬
‫ﺑﺈﺻﻼﺡ ﺍﻟﻌﻘﻮﻝ ﻭﺍﻻﻋﺘﻘﺎﺩﺍﺕ ﺍﻟﻔﺎﺳﺪﺓ‪ ،‬ﻭﻛﺎﻥ ﻫﺬﺍ ﻭﺍﺿﺤﹰﺎ ﻣﻦ ﺳﲑﺗﻪ ث ﻭﻣﻦ ﻧﺰﻭﻝ‬
‫ﺠﻤﹰﺎ‪.‬‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﻨ ‪‬‬
‫ﺖ ﺇﳕﺎ ﺑﻚ ﺍﻟﺮﻳﺎﺳـﺔ ﻋﻘـﺪﻧﺎ‬‫ﻓﻘﺪ ﻗﺎﻟﺖ ﻟﻪ ﻗﺮﻳﺶ ﻋﻠﻰ ﻟﺴﺎﻥ ﻋﺘﺒﺔ ﺑﻦ ﺭﺑﻴﻌﺔ‪» :‬ﺇﻥ ﻛﻨ ‪‬‬
‫ﺖ ﺭﺃﺳﹰﺎ ﻣﺎ ﺑﻘﻴﺖ«)‪ ،(٢‬ﻭﻧﺬﻛﺮ ﻗﻮﻝ ﺍﻟﻨﱯ ث ﺣﻴﻨﻤﺎ ﻋﺮﺿﻮﺍ ﻋﻠﻴﻪ ﺇﻏﺮﺍﺀﺍﺕ‬ ‫ﺃﻟﻮﻳﺘﻨﺎ ﻟﻚ ﻓﻜﻨ ‪‬‬
‫ﷲ ﻳﺎ ﻋ ‪‬ﻢ ﻟﻮ ﻭﺿﻌﻮﺍ ﺍﻟﺸﻤﺲ ﰲ ﳝﻴﲏ ﻭﺍﻟﻘﻤﺮ ﰲ ﴰﺎﱄ؛ ﻋﻠﻰ ﺃﻥ ﺃﺗـﺮﻙ ﻫـﺬﺍ‬ ‫ﺍﻟﺪﻧﻴﺎ‪) :‬ﻭﺍ ِ‬
‫ﺍﻷﻣﺮ‪ ،‬ﻣﺎ ﺗﺮﻛ‪‬ﺘﻪ ﺣﱴ ﻳﻈﻬﺮﻩ ﺍﷲ ﺃﻭ ﹶﺃَﻫﻠﻚ ﻓﻴﻪ()‪.(٣‬‬
‫ﻓﺎﻟﺮﺳﻮﻝ ث ﻛﺎﻥ ﻳﺮﻳﺪ »ﺍﻟﺮﺳﺎﻟﺔ« ﻻ ﺍﻟﺮﺋﺎﺳﺔ‪ ،‬ﻓﻜﺎﻥ ﻣﻨﻬﺠﻪ ﺇﻋﺪﺍﺩ ﺍﻟﻨﻔﻮﺱ ﻭﺍﻷﻓﺮﺍﺩ‬
‫ﳊﻤﻞ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﻭﻛﺎﻧﺖ ﺍﳊﻜﻤﺔ ﺃﻥ ﻳﺒﺪﺃ ﺑﺈﻋﺪﺍﺩ ﺍﻷﻓﺮﺍﺩ ﺇﻋﺪﺍﺩﹰﺍ ﺳﻠﻴﻤﹰﺎ ﻟﻴﺼﻞ ﺇﱃ ﳎﺘﻤﻊ ﺻﺎﱀ‬
‫ﻗﺎﺩﺭ ﻋﻠﻰ ﲪﻞ ﺍﻟﺮﺳﺎﻟﺔ ﻟﻠﻌﺎﱂ‪.‬‬
‫‪ (٢‬ﺍﻟﺘﺮﻛﻴﺰ ﻋﻠﻰ ﺇﻧﺸﺎﺀ ﺍﳌﺆﺳﺴﺔ ﺍﻟﺘﺮﺑﻮﻳﺔ ﺍﳊﺎﺿﻨﺔ ﻟﻠﻤﺆﻣﻨﲔ؛ ﻟﻴﺘﻢ ﺗﻔﻌﻴﻞ ﺍﻷﻫـﺪﺍﻑ ﻣـﻊ‬
‫ﺍﳌﻨﻬﺎﺝ ﻣﻦ ﺧﻼﻝ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﺗﻼﻭﺓ ﺍﻟﻘﺮﺁﻥ ﻭﺑﻨﺎﺀ ﺍﳌﺴﺎﺟﺪ‪.‬‬

‫)‪ (١‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ‪،‬ﺝ‪،٣‬ﺹ‪.١‬‬

‫)‪ (٢‬ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ‪.‬‬
‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻗﺪﺍﻣﺔ‪ ،‬ﰲ ﺍﻟﺮﻗﺔ ﻭﺍﻟﺒﻜﺎﺀ‪.‬‬
 ‫ﻣﻨﺎﻫﺞ ﺍﻹﺻﻼﺡ‬
‫‪١٧‬‬
‫‪ (٣‬ﺍﻟﺘﺮﻛﻴﺰ ﻋﻠﻰ ﺑﻨﺎﺀ ﺍﻟﻘﻴﻢ ﻭﺍﻷﺧﻼﻕ ﰲ ﺍﻟﻨﻔﻮﺱ‪.‬‬
‫‪ (٤‬ﻋﺪﻡ ﺍﺳﺘﻌﺠﺎﻝ ﺍﻟﻨﺘﺎﺋﺞ‪ ،‬ﻭﻫﺬﺍ ﻣﻦ ﻣﺴﺘﻠﺰﻣﺎﺕ ﺍﳌﻨﻬﺞ ﺍﻟﺘﺮﺑﻮﻱ ﺍﻟﻘﺎﺋﻢ ﻋﻠﻰ ﺍﻟﺒﻨﺎﺀ ﺍﳌﺨﻄﻂ‬
‫ﻟﻪ‪ ،‬ﻓﺘﺄﺧﺬ ﻛﻞ ﻣﺮﺣﻠﺔ ﻭﻗﺘﻬﺎ ﺍﻟﻼﺯﻡ ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﺍﻷﻫﺪﺍﻑ ﺍﳌﺮﺟﻮﺓ‪.‬‬
‫ﻟﻘﺪ ﺍﺳﺘﻨﺒﻂ ﻛﺜﲑ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺍﳌﻌﺎﱂ ﺍﻷﺳﺎﺱ ﳌﻨﻬﺞ ﺍﻟﻨﱯ ث ﺍﻟﻘﺎﺋﻢ ﻋﻠﻰ ﺑﻨـﺎﺀ ﺍﻟﻔـﺮﺩ‬
‫ﺃﻭ ﹰﻻ‪ ،‬ﰒ ﺑﻨﺎﺀ ﺍ‪‬ﺘﻤﻊ ﲟﻨﻬﺞ ﺗﺮﺑﻮﻱ ﻓﺮﻳﺪ‪ ،‬ﻣﻨﻬﻢ ﺍﳌﺎﻭﺭﺩﻱ ﰲ ﻛﺘﺎﺑﻪ »ﺃﺩﺏ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟـﺪﻳﻦ«‬
‫ﺡ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ﻣ‪ ‬ﻌ‪‬ﺘ‪‬ﺒ ‪‬ﺮ ِﻣ ‪‬ﻦ ‪‬ﻭ ‪‬ﺟ ‪‬ﻬ‪‬ﻴ ِﻦ‪ :‬ﹶﺃ ‪‬ﻭﹸﻟ ‪‬ﻬﻤ‪‬ﺎ ﻣ‪‬ﺎ ‪‬ﻳ‪‬ﻨ‪‬ﺘ ِﻈﻢ‪ِ ‬ﺑ ِﻪ ﹸﺃﻣ‪‬ـﻮ ‪‬ﺭ ‪‬ﺟ ‪‬ﻤﻠﹶﺘـﻬ‪‬ﺎ‪.‬‬
‫ﺻﻠﹶﺎ ‪‬‬
‫ﻓﻴﻘﻮﻝ‪» :‬ﺍ ‪‬ﻋﹶﻠ ‪‬ﻢ ﹶﺃﻥﱠ ‪‬‬
‫ﺼﻠﹸﺢ‪ِ ‬ﺑ ِﻪ ﺣ‪‬ﺎ ﹸﻝ ﹸﻛﻞﱢ ﻭ‪‬ﺍ ِﺣ ٍﺪ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻫِﻠﻬ‪‬ﺎ«)‪.(١‬‬ ‫ﻭ‪‬ﺍﻟﺜﱠﺎﻧِﻲ‪ :‬ﻣ‪‬ﺎ ‪‬ﻳ ‪‬‬
‫ﻭﺍﻟﻌﻼﻣﺔ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﰲ ﺃﻛﺜﺮ ﻣﻦ ﻣﻮﺿﻊ ﻣﻦ ﻛﺘﺒﻪ‪ ،‬ﻭﲞﺎﺻﺔ‪» :‬ﺃﺻﻮﻝ ﺍﻟﻨﻈﺎﻡ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻲ« ﻳﻘﻮﻝ ﺭﲪﻪ ﺍﷲ‪» :‬ﻣﺮﺍﺩ ﺍﷲ ﰲ ﺍﻷﺩﻳﺎﻥ ﻛﻠﻬﺎ ﻣﻨﺬ ﺍﻟﻨﺸﺄﺓ ﻭﺇﱃ ﺧﺘﻢ ﺍﻟﺮﺳﺎﻟﺔ‬
‫ﻭﺍﺣﺪ‪ ،‬ﻭﻫﻮ ﺣﻔﻆ ﻧﻈﺎﻡ ﺍﻟﻌﺎﱂ ﻭﺻﻼﺡ ﺃﺣﻮﺍﻝ ﺃﻫﻠﻪ‪ ،‬ﻓﺎﻟﺼﻼﺡ ﻣﺮﺍﺩ ﷲ ﺗﻌﺎﱃ‪ ،‬ﻓﻘﺪ ﻗﺎﻝ‪:‬‬
‫»‪~ } | {z y x w v u t s r q‬‬
‫_ « ]ﺍﻟﺒﻘﺮﺓ‪ ،[٢٠٥ :‬ﻭﻗﺎﻝ ﻋﻠﻰ ﻟﺴﺎﻥ ﺑﻌﺾ ﺭﺳﻠﻪ » ‪È Ç Æ Å Ä‬‬
‫‪] « ÊÉ‬ﻫﻮﺩ‪ ،[٨٨ :‬ﻭﳌﺎ ﻛﺎﻥ ﺍﻟﻌﺎﱂ ﻛ ﹰ‬
‫ﻼ ﻣﺮﻛﺒﹰﺎ ﻣﻦ ﺁﺣﺎﺩ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﳑﻠﻮﺀﹰﺍ ﺑﺄﻓﻌﺎﳍﻢ ﻭﻫﻢ‬
‫ﻳﻘﺘﺮﺑﻮﻥ ﻭﻳﺒﺘﻌﺪﻭﻥ ﻣﻦ ﻫﺬﻩ ﺍﻟﺪﺭﺟﺔ ﲟﻘﺪﺍﺭ ﻧﻔﻮﺫ ﺳﻠﻄﺎﻥ ﺍﻟﺪﻳﻦ ﺇﱃ ﻧﻔﻮﺳﻬﻢ ﻭﻣﺴﺎﻋﻴﻬﻢ‪،‬‬
‫ﻛﺎﻥ ﺇﺻﻼﺣﻪ ﻏﲑ ﺣﺎﺻﻞ ﺇﻻ ﺑﺈﺻﻼﺡ ﺃﺟﺰﺍﺋﻪ ﺍﻟﻘﺎﺑﻠﺔ ﻟﻺﺻﻼﺡ‪ ،‬ﻭﻫﻮ ﺇﺻﻼﺡ ﻧﻔﻮﺱ ﺁﺣﺎﺩ‬
‫ﺍﻟﻨﺎﺱ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﳌﺒِﻨﻲ ﻋﻠﻰ ﺍﻟﻔﺎﺳﺪ ﻓﺎﺳﺪﹰﺍ؛ ﻳﻜﻮﻥ ِ ﻋﻠﻰ ﺍﻟﺼﺎﱀ ﺻﺎﳊﹰﺎ‪.(٢)«...‬‬
‫ﰒ ﻳﻌﻮﺩ ﻣﺮﺓ ﺃﺧﺮﻯ ﻭﻳﺆﻛﺪ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺔ ﺑﻘﻮﻟﻪ‪» :‬ﺇﻥ ﺍ‪‬ﺘﻤﻊ ﺍﻟﺒﺸﺮﻱ ﺃﻭ ﺍﻷﻣﺔ ﻋﺒﺎﺭﺓ ﻋﻦ‬
‫ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻟﻨﺎﺱ ﻫﻲ ﻛﻞﱡ ﻣﻠﺘﺌ ‪‬ﻢ ﻣﻦ ﺃﺟﺰﺍﺀ ﻫﻲ ﺍﻷﻓﺮﺍﺩ‪ ،‬ﻓﻼ ‪‬ﺟﺮﻡ ﻛﺎﻥ ﺇﺻـﻼﺡ ﺍ‪‬ﺘﻤـﻊ‬
‫ﻣﺘﻮﻗﻔﹰﺎ ﺑﺎﺩﺉ ﺍﻷﻣﺮ ﻋﻠﻰ ﺇﺻﻼﺡ ﺍﻷﻓﺮﺍﺩ‪ ،‬ﻓﺈﺫﺍ ﺻﻠﺤﺖ ﺣﺼﻞ ﻣﻦ ﳎﻤﻮﻋﺘﻬﺎ ﺍﻟﺼﺎﳊﺔ ﳎﺘﻤ ‪‬ﻊ‬

‫)‪ (١‬ﺍﺩﺏ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﺪﻳﻦ ‪.١٣٢/١‬‬

‫)‪ (٢‬ﺃﺻﻮﻝ ﺍﻟﻨﻈﺎﻡ ﺍﻻﺟﺘﻤﺎﻋﻲ ﺹ ‪.٢٦-٢٥‬‬
‫ﻣﻨﺎﻫﺞ ﺍﻹﺻﻼﺡ‬
‫‪١٨‬‬
‫ﻳﺴﻮﺩﻩ ﺍﻟﺼﻼﺡ‪ ،‬ﰒ ﻫﻮ ﳏﺘﺎﺝ ﺇﱃ ﺃﺳﺒﺎﺏ ﺃﺧﺮﻯ ﻣﻦ ﺍﻟﺼﻼﺡ ﺯﺍﺋﺪﺓ ﻋﻠﻰ ﺃﺳﺒﺎﺏ ﺻـﻼﺡ‬
‫ﺍﻷﻓﺮﺍﺩ‪ ،‬ﻭﺗﻠﻚ ﻫﻲ ﺃﺳﺒﺎﺏ ﺻﻼﺡ ﻧﻮﺍﺣﻲ ﺍﳍﻴﺌﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﰲ ﺃﺣﻮﺍﻝ ﻋﻼﻗـﺎﺕ ﺑﻌـﺾ‬
‫ﺃﻓﺮﺍﺩﻫﺎ ﺑﺒﻌﺾ‪ ،‬ﻷﻥ ﺣﺎﻻﺕ ﺍﻟﺘﺠﻤﻊ ﺗﺒﻌﺚ ﻋﻮﺍﺭﺽ ﺟﺪﻳﺪﺓ ﱂ ﺗﻜﻦ ﻣﻮﺟﻮﺩﺓ ﰲ ﺃﺣـﻮﺍﻝ‬
‫ﺍﻧﻔﺮﺍﺩ ﺍﻷﻓﺮﺍﺩ‪ ،‬ﻭﻗﺪ ﺗﻄﻐﻰ ﺑﻘﻮ‪‬ﺎ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻋﻠﻰ ﻣﺎ ﺗﻘﻒ ﻋﻠﻴﻪ ﺍﻷﻓﺮﺍﺩ ﻣـﻦ ﺍﻟﻜﻤـﺎﻻﺕ‪،‬‬
‫ﻓﺘﺤﺠﺒﻬﺎ ﺃﻭ ﺗﺰﻳﻠﻬﺎ ﺑﺎﳌﺮﺓ ﲝﻜﻢ ﺍﻻﺿﻄﺮﺍﺭ ﳌﺴﺎﻳﺮﺓ ﺩﻭﺍﻋﻲ ﺍﻷﺣﻮﺍﻝ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻓﻠﻢ ﻳﻜﻦ ‪‬ﺑﺪ‪‬‬
‫ﻟﺸﺮﻳﻌﺔ ﺍﻹﺻﻼﺡ ﻣﻦ ﻭﺿﻊ ﻗﻮﺍﻧﲔ ﺯﺍﺋﺪﺓ ﻋﻠﻰ ﻗﻮﺍﻧﲔ ﺇﺻﻼﺡ ﺍﻷﻓﺮﺍﺩ)‪.(١‬‬
‫ﻣﻦ ﺧﻼﻝ ﻣﺎ ﺳﺒﻖ؛ ﻳﺘﺒﲔ ﻟﻨﺎ ﺃﻥ ﻣﻨﻬﺞ ﺍﻟﻌﻼﻣﺔ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻗﺪ ﺗﻀﻤﻦ ﻣﺮﺣﻠﺘﲔ‪ :‬ﺍﻟﺜﺎﻧﻴﺔ‬
‫ﻣﺒﻨﻴﺔ ﻋﻠﻰ ﺍﻷﻭﱃ‪:‬‬
‫ﺍﻷﻭﱃ‪ :‬ﺇﺻﻼﺡ ﺁﺣﺎﺩ ﺍﻷﻓﺮﺍﺩ‪.‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺇﺻﻼﺡ ﺍ‪‬ﺘﻤﻊ‪.‬‬
‫ﻭﰲ ﻣﻨﻬﺞ ﺇﺻﻼﺡ ﺍﻷﻓﺮﺍﺩ؛ ﻭﺿﻊ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻷﺳﺲ ﻭﺍﻟﻘﻮﺍﻋﺪ ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﻋﻤﻠﻴـﺔ‬
‫ﺍﻹﺻﻼﺡ ﻭﻫﻲ‪ :‬ﺇﺻﻼﺡ ﺍﻻﻋﺘﻘﺎﺩ‪.‬‬
‫ﻗﺎﻋﺪﺓ‪ :‬ﻻ ﳚﻮﺯ ﺍﻹﻗﺪﺍﻡ ﻋﻠﻰ ﻋﻤﻞ ﻗﺒﻞ ﻣﻌﺮﻓﺔ ﺣﻜﻤﻪ ﺍﻟﺸﺮﻋﻲ‪:‬‬
‫‪ -‬ﺍﻟﻌﻤﻞ ﺍﻟﺴﻴﺎﺳﻲ ﺍﻟﻴﻮﻡ ﳛﺘﺎﺝ ﺧﱪﺓ ﻭﺩﺭﺍﻳﺔ ﺳﻴﺎﺳﻴﺔ ﻛﺎﻓﻴﺔ ﳌﻌﺮﻓﺔ ﺁﺛﺎﺭ ﺍﻟﺘﺤﺮﻙ ﺇﳚﺎﺑـﹰﺎ ﺃﻭ‬
‫ﺳﻠﺒﺎ ً؛ ﺣﱴ ﻳﻜﻮﻥ ﺍﻟﻘﺮﺍﺭ ﺳﻠﻴﻤﹰﺎ ﻣﺆﺩﻳﹰﺎ ﻟﻠﻤﻘﺎﺻﺪ ﺍﻟﻌﻠﻴﺎ ﺍﳌﺘﻔﻘﺔ ﻣﻊ ﻣﻘﺎﺻـﺪ ﺍﻟـﺸﺮﻳﻌﺔ‪،‬‬
‫ﻭﺍﻟﺒﺤﺚ ﰲ ﺁﺛﺎﺭ ﺍﻟﻌﻤﻞ ﺍﻟﻮﺍﻗﻌﺔ ﺃﻭ ﺍﳌﺘﻮﻗﻌﺔ ﻟﻴﺴﺖ ﻣﺴﺄﻟﺔ ﻋﺎﺩﻳﺔ ﻳﻘـﻮﻡ ‪‬ـﺎ ﺍﻹﻧـﺴﺎﻥ‬
‫ﺍﻟﻌﺎﺩﻱ‪ ،‬ﻭﺗﺴﺘﻨﺒﻂ ﻣﺴﺎﺋﻠﻬﺎ ﻭﻧﺘﺎﺋﺠﻬﺎ ﲟﺠﺮﺩ ﺍﻟﺘﻔﻜﲑ ﺍﻟﻔﺮﺩﻱ ﺍ‪‬ﺮﺩ؛ ﺑﻞ ﻻ ﺑﺪ ﻣﻦ ﻭﺟﻮﺩ‬
‫ﻣﻨﻬﺞ »ﻋﻠﻤﻲ« ﻣﺘﻜﺎﻣﻞ ﻳﻮﺻﻞ ﺇﱃ ﺍﻟﻨﺘﺎﺋﺞ ﺍﳊﻘﻴﻘﻴﺔ ﺃﻭ ﺍﻟﺴﻠﻴﻤﺔ ﺃﻭ ﺍﻟﺼﻮﺍﺏ ﺃﻭ ﺍﻷﻗﺮﺏ‬
‫ﻟﻠﺼﻮﺍﺏ؛ ِﺑﻨﺎﺀ ﻋﻠﻰ ﻣﻌﻄﻴﺎﺕ ﻭﻭﺳﺎﺋﻞ ﲨﻊ ﺍﳌﻌﻠﻮﻣﺎﺕ ﻭﲢﻠﻴﻠﻬﺎ ﻭﺇﺟﺮﺍﺀ ﺍﻻﺧﺘﺒـﺎﺭﺍﺕ‬

‫)‪ (١‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ‪ ،‬ﺃﺻﻮﻝ ﺍﻟﻨﻈﺎﻡ ﺍﻻﺟﺘﻤﺎﻋﻲ ﰲ ﺍﻹﺳـﻼﻡ‪ ،‬ﻁ‪ ،١‬ﺩﺍﺭ ﺍﻟﻨﻔـﺎﺱ‪ ،‬ﻋﻤـﺎﻥ‬
‫‪ ،٢٠٠١‬ﺹ ‪.٧٦‬‬
 ‫ﻣﻨﺎﻫﺞ ﺍﻹﺻﻼﺡ‬
‫‪١٩‬‬
‫ﻋﻠﻴﻬﺎ ﻟﺌﻼ ﺗﻜﻮﻥ ﺳﺒﺒﹰﺎ ﰲ ﺗﻀﻠﻴﻞ ﺻﺎﺣﺐ ﺍﻟﻘﺮﺍﺭ ﺃﻭ ﺍﻟﺬﻳﻦ ﺳﻴﺘﺨﺬﻭﻥ ﻗﺮﺍﺭﹰﺍ ﻣﺎ؛ ﺳﻮﺍﺀ ﰲ‬
‫ﺍﻟﺪﻭﻟﺔ ﺃﻭ ﺍﳉﻤﺎﻋﺎﺕ ﺃﻭ ﺍﻷﻓﺮﺍﺩ ﲟﺠﻤﻮﻋﻬﻢ‪ ،‬ﻓﻜﻢ ﻛﺎﻧﺖ ﺍﺳﺘﻨﺘﺎﺟﺎﺕ ﺃﻭ ﺗﻮﻗﻌﺎﺕ ﻣـﺎ‬
‫ﺕ ﻣﻨﻪ ﻋﻠﻰ ﺃﻣ ٍﺮ ﻣﺎ‪ ،‬ﻭﻛﺎﻥ‬
‫ﺃﹸﺫﻳﻊ ﻋﻨﻬﺎ؛ ﺳﺒﺒﹰﺎ ﰲ ﺇﻗﺪﺍﻡ ﺃﻭ ﺇﺣﺠﺎﻡ ﺃﻓﺮﺍﺩ ﺍ‪‬ﺘﻤﻊ ﺃﻭ ﳎﻤﻮﻋﺎ ٍ‬
‫ﺃﺻﻞ ﻫﺬﻩ ﺍﻟﺘﻮﺟﻬﺎﺕ ﻣﻘﺎﻝ ﻟﺼﺤﻔﻲ ﺃﻭ ﻛﺎﺗﺐ ﻋﺮﺽ ﻭﺟﻬﺔ ﻧﻈـﺮﻩ ﺑﻘـﻮﺓ ﻣﻨﻄـﻖ‬
‫ﻭﺃﺳﻠﻮﺏ ﻣﻘﻨﻊ ﻟﻠﻘﺮﺍﺀ؛ ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻟﻮ ﺃﺟﺮﻳﺖ ﺩﺭﺍﺳﺔ »ﻋﻠﻤﻴﺔ ﻣﻨﻬﺠﻴﺔ« ﳌﺎ ﻭﺻﻠﻨﺎ‬
‫ﺇﱃ ﺍﻟﻨﺘﺎﺋﺞ ﺍﻟﱵ ﺗﻮﺻﻞ ﺇﻟﻴﻬﺎ ﺫﻟﻚ ﺍﻟﻜﺎﺗﺐ ﲟﺠـﺮﺩ ﺍﻟﻨﻈـﺮ ﻭﺍﻟـﺘﻔﻜﲑ ﺍﳌـﺒﲏ ﻋﻠـﻰ‬
‫»ﺍﻧﻄﺒﺎﻋﺎﺕ« ﺃﻭ »ﺭﺅﻯ« ﺧﺎﺻﺔ ﺑﺬﻟﻚ ﺍﻟﻜﺎﺗﺐ‪ ،‬ﺃﻭ ﺑﻨﺎﻫﺎ ﻋﻠﻰ ﻇﺮﻭﻑ ﻭﻣﻌﻠﻮﻣـﺎﺕ‬
‫ﻭﺻﻠﺖ ﺇﻟﻴﻪ ﻭﺷﻜﻠﺖ ﻟﺪﻳﻪ ﻗﻨﺎﻋﺎﺗﻪ«‪.‬‬
‫‪ -‬ﻗﺎﻋﺪﺓ‪» :‬ﻣﺎ ﻳﺼﻠﺢ ‪‬ﺘﻤﻊ ﺃﻭ ﺑﻠﺪ ﻗﺪ ﻻ ﻳﺼﻠﺢ ‪‬ﺘﻤﻊ ﺁﺧﺮ ﺃﻭ ﺑﻠﺪ ﺁﺧﺮ ﲣﺘﻠـﻒ‬
‫ﻇﺮﻭﻓﻪ ﻭﺃﺣﻮﺍﻟﻪ ﻭﻣﻜﻮﻧﺎﺗﻪ ﻋﻦ ﺫﻟﻚ ﺍ‪‬ﺘﻤﻊ«‪.‬‬
‫ﻓﻮﺳﻴﻠﺔ ﺍﻹﺻﻼﺡ »ﻟﻴﺴﺖ ﻭﺻﻔﺔ ﺛﺎﺑﺘﺔ ﻟﻜﻞ ﺃﻣﺮﺍﺽ ﺍ‪‬ﺘﻤﻌﺎﺕ ﻭﺍﻟﺪﻭﻝ‪ ،‬ﻭﻟﻴﺴﺖ ﻭﺻﻔﺔ‬
‫ﻭﺍﺣﺪﺓ ﻳﺘﻢ ﺗﻌﻤﻴﻢ ﺗﻄﺒﻴﻘﻬﺎ ﻋﻠﻰ ﺍ‪‬ﺘﻤﻌﺎﺕ«‪.‬‬
‫ﻓﺎﻟﻄﺒﻴﺐ ﺍﳌﺎﻫﺮ ﻳﻌﻠﻢ ﺃﻥ ﳎﺮﺩ ﺍﻷﱂ ﰲ ﺍﻟﺼﺪﺭ ﻻ ﻳﻌﲏ ﻭﺟﻮﺩ ﻣﺮﺽ ﰲ ﺍﻟﻘﻠﺐ ﻳﻘﺘـﻀﻲ‬
‫ﺇﺟﺮﺍﺀ ﺟﺮﺍﺣﺔ ﻻﺳﺘﺒﺪﺍﻝ ﺷﺮﺍﻳﲔ ﺍﻟﻘﻠﺐ‪ ،‬ﻓﻜﻢ ﻣﻦ ﻣﺮﻳﺾ ﺃﺧﺬ ﻭﺻﻔﺔ ﳌﺮﻳﺾ ﺁﺧﺮ ﻛﺎﻧـﺖ‬
‫ﺳﺒﺒﹰﺎ ﰲ ﻫﻼﻛﻪ ﺃﻭ ﺯﻳﺎﺩﺓ ﻣﺮﺿﻪ‪.‬‬
‫ﻭﻣﻦ ﻫﻨﺎ ﻧﻘﻮﻝ ﺑﺄﻥ ﺃﻣﺮﺍﺽ ﺍ‪‬ﺘﻤﻌﺎﺕ ﻭﻗﻀﺎﻳﺎ ﺍﻟﻔﺴﺎﺩ ﺗﺸﻜﻞ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻨﻬﺎ »ﺣﺎﻟﺔ«‬
‫ﺗﺴﺘﺪﻋﻲ ﺍﻟﺪﺭﺍﺳﺔ ﻭﺍﻟﺒﺤﺚ ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﻭﺻﻒ ﺻﺤﻴﺢ ﻭﺗﺸﺨﻴﺺ ﺳـﻠﻴﻢ ﻟﻠﻮﺻـﻮﻝ ﺇﱃ‬
‫ﺍﻟﺪﻭﺍﺀ ﺍﻟﻨﺎﺟﻊ‪.‬‬
‫ﻣﻨﺎﻫﺞ ﺍﻹﺻﻼﺡ‬
‫‪٢٠‬‬
‫ﺍﻟﻤﻄﻠﺐ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﻮﺳﺎﺋﻞ ﺍﻟﻤﺴﺘﺨﺪﻣﺔ ﻓﻲ ﺍﻹﺻﻼﺡ‬
‫ﺗﻨﺘﺸﺮ ﰲ ﺍﻟﻌﺎﱂ ﺍﻟﻴﻮﻡ ﳎﻤﻮﻋﺔ ﻭﺳﺎﺋﻞ ﻣﺘ‪‬ﺒﻌﺔ ﰲ ﺍﻹﺻﻼﺡ ﻭﳏﺎﺭﺑﺔ ﺍﻟﻔـﺴﺎﺩ‪ ،‬ﺃﻭ ﻟﻠﺘﻐـﻴﲑ‬
‫ﺑﻮﺟﻪ ﻋﺎﻡ‪ ،‬ﺃﻫﻢ ﻫﺬﻩ ﺍﻟﻮﺳﺎﺋﻞ‪:‬‬
‫ﺃﻭ ﹰﻻ ﺍﻟﻘﻮﺓ‪ :‬ﻭﳍﺎ ﻋﺪﺓ ﺻﻮﺭ‪:‬‬
‫‪ (١‬ﺍﻟﻠﺠﻮﺀ ﻟـ»ﺍﻟﺜﻮﺭﺓ ﺍﳌﺴﻠﺤﺔ« ﻟﺘﻐﻴﲑ ﺍﻷﻭﺿﺎﻉ ﺑﺸﻜﻞ ﴰﻮﱄ‪ ،‬ﻣﺒﺘﺪﺋﺔ ﺑﺎﻟﺴﻠﻄﺔ ﻭﺍﻟﻘﻮﻯ‬
‫ﺍﻟﱵ ﺗﺘﻮﱃ ﺍﳊﻜﻢ ﻭﺍﻟﺪﻭﻟﺔ‪.‬‬
‫‪ (٢‬ﺍﻻﺳﺘﻌﺎﻧﺔ ﺑﺪﻭﻝ ﺃﺟﻨﺒﻴﺔ ﻭﻣﻨﻈﻤﺎﺕ ﺩﻭﻟﻴﺔ‪ ،‬ﻗﺪ ﺗﻨﺘﻬﻲ ﺇﱃ ﺳﻴﻄﺮﺓ ﺍﻟﺪﻭﻝ ﺍﳌﺴﺎﻋﺪﺓ ﻋﻠـﻰ‬
‫ﺍﻟﺒﻠﺪ ﺍﻟﺬﻱ ﳉﺄ ﺇﻟﻴﻬﺎ ﻭﺗﺼﺒﺢ ﺩﻭﻟﺔ ﻭﺍﻗﻌﺔ ﲢﺖ ﺍﻻﺣﺘﻼﻝ‪.‬‬
‫‪ (٣‬ﺍﻻﻧﻘﻼﺏ ﺍﻟﻌﺴﻜﺮﻱ‪ ،‬ﻭﻫﺬﺍ ﻛﺜﲑ ﰲ ﺃﻓﺮﻳﻘﻴﺎ ﻭﻏﲑﻫﺎ‪ ،‬ﺣﻴﺚ ﻳﻠﺠﺄ ﺍﳉﻴﺶ ﺃﻭ ﺍﻟﻘﻴـﺎﺩﺍﺕ‬
‫ﺍﻟﻌﺴﻜﺮﻳﺔ ﺇﱃ ﺗﻐﻴﲑ ﺍﻟﺴﻠﻄﺔ ﺑﺎﻧﻘﻼﺏ ﻋﺴﻜﺮﻱ‪ ،‬ﻭﰲ ﺑﻌﺾ ﺍﻟﺪﻭﻝ ﺣﺪﺙ ﺗﺴﻠـﺴﻞ ﰲ‬
‫ﺍﻻﻧﻘﻼﺑﺎﺕ ﻓﺎﻷﻭﻝ ﺟﺎﺀ ﺑﺎﻧﻘﻼﺏ ﺗﻼﻩ ﺍﻟﺜﺎﱐ ﻭﺍﻟﺜﺎﻟﺚ ﻭﻫﻜﺬﺍ‪.‬‬
‫ﺛﺎﻧﻴﹰﺎ‪ :‬ﺍﻟﺜﻮﺭﺓ ﺍﳌﺪﻧﻴﺔ )ﺍﻟﻌﺼﻴﺎﻥ ﺍﳌﺪﱐ( ﺩﻭﻥ ﺍﺳﺘﺨﺪﺍﻡ ﺍﻟﻘﻮﺓ ﺍﺑﺘﺪﺍ ًﺀ‪ ،‬ﻭﳍﺎ ﻋﺪﺓ ﺻﻮﺭ‪:‬‬
‫‪ (١‬ﺍﻻﻋﺘﺼﺎﻣﺎﺕ ﺑﺎﻟﻮﻗﻮﻑ ﻭﺍﻟﺘﺠﻤﻬﺮ ﻭﺍﻟﺘﺠﻤﻊ ﰲ ﺃﻣﺎﻛﻦ ﳏﺪﺩﺓ ﺃﻭ ﰲ ﺷﻮﺍﺭﻉ ﺍﳌﺪﻥ‪.‬‬
‫‪ (٢‬ﺍﳌﻈﺎﻫﺮﺍﺕ ﻭﺍﳌﺴﲑﺍﺕ ﺍﻻﺣﺘﺠﺎﺟﻴﺔ‪ ،‬ﻭﻫﺬﻩ ﺃﻳﻀﹰﺎ ﺗﻘﺘﻀﻲ ﺍﻟﺘﺠﻤﻬﺮ؛ ﺇﻻ ﺃ‪‬ﺎ ﺗﺘﻨﻘﻞ ﻣـﻦ‬
‫ﻣﻜﺎﻥ ﻵﺧﺮ‪ ،‬ﻭﺗﻌﻠﻮ ﻓﻴﻬﺎ ﺍﳍﺘﺎﻓﺎﺕ ﻭﺍﻟﺒﻴﺎﻧـﺎﺕ‪ ،‬ﻭﻗـﺪ ﺗﺘﻄـﻮﺭ ﺇﱃ ﺣـﺎﻻﺕ ﻋﻨـﻒ‬
‫ﻭﺍﺻﻄﺪﺍﻣﺎﺕ ﺑﲔ ﺍﳌﺆﻳﺪﻳﻦ ﻭﺍﳌﻌﺎﺭﺿﲔ ﺃﻭ ﻣﻊ ﺍﻟﺴﻠﻄﺔ‪.‬‬
‫‪» (٣‬ﺍﻹﺿﺮﺍﺏ«)‪ (١‬ﻋﻦ ﺍﻟﻌﻤﻞ ﻭﺗﻮﻗﻒ ﺍﳌﺆﺳﺴﺎﺕ »ﺍﻟﱵ ‪‬ﻳﻀﺮﺏ« ﺍﻟﻌﺎﻣﻠﻮﻥ ﻓﻴﻬﺎ ﻋﻦ ﺗﻘﺪﱘ‬
‫ﺍﳋﺪﻣﺎﺕ‪ ،‬ﻭﻣﺜﺎﻝ ﺫﻟﻚ‪ :‬ﻣﺎ ﺣﺪﺙ ﰲ ﺑﻌﺾ ﺍﻟﺪﻭﻝ ﻣﻦ ﺇﺿﺮﺍﺏ ﺍﻷﻃﺒﺎﺀ ﺃﻭ ﺍﳌﻌﻠﻤﲔ ﺃﻭ‬
‫ﺍﻟﻌﻤﺎﻝ ﺃﻭ ﻋﻤﺎﻝ ﺍﳌﻄﺎﺭﺍﺕ ﺃﻭ ﺍﻟﺴﻜﻚ ﺍﳊﺪﻳﺪﻳﺔ ﻭﻏﲑﻫﻢ‪ ،‬ﻭﻫﺬﻩ ﺍﻹﺿﺮﺍﺑﺎﺕ ﻗﺪ ﺗﻜﻮﻥ‬

‫)‪ (١‬ﺍﻹﺿﺮﺍﺏ ﻟﻐﺔ‪ :‬ﻫﻮ ﺍﻟﻜﻒ ﻭﺍﻻﻣﺘﻨﺎﻉ‪.‬‬

 ‫ﻣﻨﺎﻫﺞ ﺍﻹﺻﻼﺡ‬
‫‪٢١‬‬
‫ﻣﺆﻗﺘﺔ‪ ،‬ﻭﻗﺪ ﲤﺘﺪ ﺇﱃ ﻭﻗﺖ ﻃﻮﻳﻞ ﺃﻭ ﺳﺎﻋﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﺑﻌﻀﻬﺎ ﻻ ﺗﺘﻮﻗﻒ ﺇﱃ ﺣﲔ ﺗﻠﺒﻴـﺔ‬
‫ﺍﳌﻄﺎﻟﺐ‪.‬‬
‫ﻒ ﺃﻭ ﺣﺮﻛ ٍﺔ ﺃﻭ ﺇﺷﺎﺭ ٍﺓ ﻣﺎ؛ ﻛﺄﻥ ﻳﻠﺒﺲ ﺍﶈﺘﺠﻮﻥ ﻟﺒﺎﺳﹰﺎ‬
‫‪ (٤‬ﺍﻻﺣﺘﺠﺎﺝ؛ ﻋﻦ ﻃﺮﻳﻖ ﺍﲣﺎﺫ ﻣﻮﻗ ٍ‬
‫ﺑﻠﻮ ٍﻥ ﻣﺎ ﺃﻭ ﻭﺿﻊ ﺇﺷﺎﺭﺓ ﻋﻠﻰ ﻣﻼﺑﺴﻬﻢ‪ ،‬ﺃﻭ ﻳﻠﺠﺄ ﺑﻌﻀﻬﻢ ﺇﱃ ﺧﻠـﻊ ﻣﻼﺑـﺴﻪ ﻛﻠﻴـﹰﺎ‬
‫ﻭﺍﻟﻮﻗﻮﻑ ﰲ ﺍﻟﺸﺎﺭﻉ ﺍﻟﻌﺎﻡ ﺃﻣﺎﻡ ﺍﻟﻨﺎﺱ‪ ،‬ﻛﻤﺎ ﻳﻠﺠـﺄ ﺑﻌـﻀﻬﻢ ﺇﱃ »ﺣـﺮﻕ ﻧﻔـﺴﻪ«‬
‫)ﺍﻻﻧﺘﺤﺎﺭ ﺣﺮﻗﹰﺎ( ﻛﻤﺎ ﻫﻮ ﻣﺸﻬﻮﺭ ﺍﻟﻴﻮﻡ‪ ،‬ﻭﻗﺪ ﻳﻠﺠﺄ ﺑﻌﻀﻬﻢ ﺇﱃ ﺍﻻﻣﺘﻨﺎﻉ ﺃﻭ ﺍﻹﺿﺮﺍﺏ‬
‫ﻋﻦ ﺍﻟﻄﻌﺎﻡ‪.‬‬
‫ﺛﺎﻟﺜﹰﺎ‪ :‬ﺍﻟﻄﺮﻕ ﺍﻟﺴﻴﺎﺳﻴﺔ ﺍﻟﻘﺎﻧﻮﻧﻴﺔ )ﺍ‪‬ﺎﻟﺲ ﺍﻟﻨﻴﺎﺑﻴﺔ ﻭﺧﻮﺽ ﺍﻻﻧﺘﺨﺎﺑﺎﺕ (‪:‬‬
‫ﺏ ﻣﺎ‪ ،‬ﻧﺴﺒ ﹰﺔ ﻣﻦ ﺍﳌﻘﺎﻋﺪ ﻣﺆﺛﺮﺓ‬
‫ﻳﺘﻢ ﺍﻟﺘﺮﺷﺢ ﻟﺘﻠﻚ ﺍ‪‬ﺎﻟﺲ‪ ،‬ﻓﺈﺫﺍ ﺣﺼﻠﺖ ﺍﻷﻏﻠﺒﻴﺔ ﺃﻭ ﺣﺰ ‪‬‬
‫ﰲ ﺳﲑ ﻋﻤﻞ ﺫﻟﻚ ﺍ‪‬ﻠﺲ؛ ﺍﺳﺘﻄﺎﻋﻮﺍ ﺍﻟﺘﻐﻴﲑ ﻭﺍﻹﺻﻼﺡ ﻭﺍﳌﺴﺎﺀﻟﺔ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﺘﺸﺮﻳﻊ‪.‬‬
‫ﺭﺍﺑﻌﹰﺎ‪ :‬ﺍﻻﳔﺮﺍﻁ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﻌﺎﻣﺔ ﻭﺍﻟﻮﻇﻴﻔﺔ ﺍﻟﻌﺎﻣﺔ‪ :‬ﺑﺘﺴﻠﻢ ﺍﻟﻮﻇﺎﺋﻒ ﺍﳌـﺆﺛﺮﺓ ﻭﺍﻟﻌﻠﻴـﺎ‬
‫ﻭﺫﻟﻚ ﺑﺄﻥ ﻻ ﻳﻨﻌﺰﻝ ﺍﻟﺬﻱ ﻳﺒﺘﻐﻲ ﺍﻹﺻﻼﺡ ﻋﻦ ﺍﻟﻮﻇﺎﺋﻒ‪ ،‬ﻭﻻﻳﺘﺮﻛﻬﺎ ؛ ﺑﻞ ﻳﻜﻮﻥ ﻓﺎﻋﻼ ﰲ‬
‫ﳎﺘﻤﻌﻪ ﻭﻣﺆﺳﺴﺎﺕ ﺍﻟﺪﻭﻟﺔ ﺍﻟﱵ ﺗﺘﻮﱃ ﺍﻹﺩﺍﺭﺓ ﻭﺍﻟﺘﻮﺟﻴﻪ‪.‬‬
‫ﺧﺎﻣﺴﺎ‪ :‬ﺍﻻﺣﺘﺴﺎﺏ ﺑﺎﻟﻮﺳﺎﺋﻞ ﺍﳌﻌﺎﺻﺮﺓ ﻛﺎﻟﺼﺤﺎﻓﺔ‬
‫ﺳﺎﺩﺳﹰﺎ‪ :‬ﺑﻨﺎﺀ ﺍﳌﺆﺳﺴﺎﺕ ﺍﻷﻫﻠﻴﺔ )ﺍﳌﺪﻧﻴﺔ( ﻛﺎﳌـﺪﺍﺭﺱ ﻭﺍﳉﺎﻣﻌـﺎﺕ ﻭﺍﳉﻤﻌﻴـﺎﺕ‬
‫ﻭﺍﻟﻨﻮﺍﺩﻱ (‪.‬‬