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نظام الإسلام تقي الدين النبهني PDF
نظام الإسلام تقي الدين النبهني PDF
ﺣـﺰﺏ ﺍﻟﺘﺤـﺮﻳﺮ
١
ﺍﻟﻄﺒﻌـﺔ ﺍﻷﻭﱃ
١٣٧٢ﻫـ ـ ١٩٥٣ﻡ
ﺍﻟﻄﺒﻌـﺔ ﺍﻟﺴـﺎﺩﺳـﺔ
)ﻃﺒﻌﺔ ﻣﻌﺘﻤﺪﺓ(
١٤٢٢ﻫـ ـ ٢٠٠١ﻡ
٢
ﺍﻟﻔﻬـﺮﺱ
٤ ﻃـﺮﻳﻖ ﺍﻹﳝـﺎﻥ ..............................................
١٤ ﺍﻟﻘﻀـﺎﺀ ﻭﺍﻟﻘـﺪﺭ ............................................
٢٢ ﺍﻟﻘﻴـﺎﺩﺓ ﺍﻟﻔﻜـﺮﻳﺔ ﰲ ﺍﻹﺳـﻼﻡ ..............................
٥٨ ﻛﻴﻔﻴﺔ ﲪﻞ ﺍﻟﺪﻋـﻮﺓ ﺍﻹﺳـﻼﻣﻴﺔ ...............................
٦٣ ﺍﳊﻀـﺎﺭﺓ ﺍﻹﺳـﻼﻣﻴﺔ ........................................
٦٩ ﻧﻈـﺎﻡ ﺍﻹﺳـﻼﻡ .............................................
٧٥ ﺍﳊﻜﻢ ﺍﻟﺸﺮﻋﻲ .................................................
٧٨ ﺃﻧﻮﺍﻉ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ..........................................
٧٩ ﺍﻟﺴﱡـﻨّـﺔ ......................................................
٨٠ ﺍﻟﺘﺄﺳّﻲ ﺑﺄﻓﻌﺎﻝ ﺍﻟﺮﺳﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ .........................
٨٢ ﺗﺒﻨّﻲ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ...........................................
٨٤ ﺍﻟﺪﺳﺘﻮﺭ ﻭﺍﻟﻘﺎﻧﻮﻥ ...............................................
٩٠ ﻣﺸـﺮﻭﻉ ﺍﻟﺪﺳـﺘﻮﺭ .........................................
٩٠ ﺃﺣﻜﺎﻡ ﻋﺎﻣﺔ ...................................................
٩٣ ﻧﻈﺎﻡ ﺍﳊﻜﻢ ....................................................
٩٤ ﺍﳋﻠﻴﻔﺔ ....................................................... ●
،ﻭﻗﺎ ﹶﻝ ﺗﻌﺎﱃ ﰲ ﺳـﻮﺭ ِﺓ ôMysÏÜß™ y#ø‹x. ÇÚö‘F{$# ’n<Î)uρ ∩⊇®∪ ôMt6ÅÁçΡ
.⎯ÏΒ ßlãøƒs† ∩∉∪ 9,Ïù#yŠ &™!$¨Β ⎯ÏΒ t,Ï=äz ∩∈∪ t,Ï=äz §ΝÏΒ ß⎯≈|¡ΡM}$# ÍÝàΨu‹ù=sù ﻕ:
ﺍﻟﻄـﺎ ﹺﺭ ﹺ
)È,ù=yz ’Îû ¨βÎ َ ، É=Í←!#u©I9$#uρﻭﻗﺎ ﹶﻝ ﺗﻌﺎﱃ ﰲ ﺳﻮﺭ ِﺓ ﺍﻟَﺒ ﹶﻘ َﺮ ِﺓ : É=ù=Á9$# È⎦÷⎫t/
$yϑÎ/ Íóst7ø9$# ’Îû “ÍøgrB ©ÉL©9$# Å7ù=àø9$#uρ Í‘$yγ¨Ψ9$#uρ È≅øŠ©9$# É#≈n=ÏG÷z$#uρ ÇÚö‘F{$#uρ ÏN¨uθ≈yϑ¡¡9$#
$pκÌEöθtΒ y‰÷èt/ uÚö‘F{$# ÏμÎ/ $uŠômr'sù &™!$¨Β ⎯ÏΒ Ï™!$yϑ¡¡9$# z⎯ÏΒ ª!$# tΑu“Ρr& !$tΒuρ }¨$¨Ζ9$# ßìxΖtƒ
Ï™!$yϑ¡¡9$# t⎦÷⎫t/ ͤ‚|¡ßϑø9$# É>$ys¡¡9$#uρ Ëx≈tƒÍh9$# É#ƒÎóÇs?uρ 7π−/!#yŠ Èe≅à2 ⎯ÏΒ $pκÏù £]t/uρ
ﺕ ﺍﻟﱵ ﺗﺪﻋُﻮ ﺍﻹﻧﺴﺎ ﹶﻥ . tβθè=É)÷ètƒ 5Θöθs)Ïj9 ;M≈tƒUψ ÇÚö‘F{$#uρﺇﱃ ﻏ ﹺﲑ ﺫﻟﻚ ِﻣ َﻦ ﺍﻵﻳﺎ ِ
َﻷ ﹾﻥ ﻳﻨ ﹸﻈ َﺮ ﺍﻟَﻨ ﹾﻈ َﺮ ﹶﺓ ﺍﻟﻌﻤﻴﻘ ﹶﺔ ﺇﱃ ﺍﻷﺷﻴﺎ ِﺀ ﻭﻣﺎ ﺣﻮ ﹶﳍﺎ ﻭﻣﺎ ﻳﺘﻌﻠ ُﻖ ﹺﺑﻬَﺎ ،ﻭﻳَﺴﺘ ِﺪﻝﱠ
ﷲ ﺇﳝﺎﻧﹰﺎ ﺭﺍﺳﺨﹰﺎ َﻋ ْﻦ َﻋ ﹾﻘ ﹴﻞ ﺑﺬﻟﻚ ﻋﻠﻰ ﻭﺟﻮ ِﺩ ﺍﳋﺎﻟ ﹺﻖ ﺍﳌﺪﱢﺑﺮﹺ ،ﺣﺘﱠﻰ ﻳﻜﻮ ﹶﻥ ﺇﳝﺎُﻧ ُﻪ ﺑﺎ ِ
َﻭَﺑﱢﻴَﻨ ٍﺔ.
ﻱ ﰲ ﻛ ﱢﻞ ﺇﻧـﺴﺎ ٍﻥ .ﺇﹺﻻ ﹶﺃﻥﱠ ﻫـﺬﺍ َﻧ َﻌﻢ؛ ﹺﺇﻥﱠ ﺍﻹﳝﺎ ﹶﻥ ﺑﺎﳋﺎﻟ ﹺﻖ ﺍﳌﺪﱢﺑ ﹺﺮ ِﻓ ﹾﻄ ﹺﺮ ٌ
ﻱ ﻳﺄﺗِﻲ ﻋﻦ ﻃﺮﻳ ﹺﻖ ﺍﻟ ﹺﻮ ْﺟ َﺪﺍ ِﻥ .ﻭﻫﻮ ﻃﺮﻳ ٌﻖ ﻏ ُﲑ ﻣَـ ﹾﺄﻣُﻮ ِﻥ ﺍﻟﻌﺎِﻗﺒَـﺔِ، ﺍﻹﳝﺎ ﹶﻥ ﺍﻟﻔﻄﺮ ﱠ
ﻀﻔِﻲ ﻋﻠﻰ ﻣـﺎ ﺻ ﹴﻞ ﺇﹺﱃ ﺗﺮﻛﻴ ﹴﺰ ﺇﺫﺍ ﺗُ ﹺﺮ َﻙ َﻭ ْﺣ َﺪﻩُ .ﻓﺎﻟﻮﹺﺟﺪﺍ ﹸﻥ ﻛﺜﲑﹰﺍ ﻣﺎ ُﻳ ْ ﻭﻏ ُﲑ ﻣُﻮ ِ
ﺕ ﻻﺯﻣ ﹰﺔ ِﻟ َﻤﺎ ﺁﻣَـ َﻦ ﻳُ ْﺆ ِﻣﻦُ ﹺﺑ ِﻪ ﹶﺃ ْﺷﻴَﺎ َﺀ ﻻ ﺣﻘﺎﺋ َﻖ ﳍﹶﺎ ،ﻭﻟﻜ ﱠﻦ ﺍﻟ ﹺﻮﺟﺪﺍ ﹶﻥ ﹶﲣﱠﻴﹶﻠﻬَﺎ ﺻِﻔﺎ ٍ
ﺕﺕ ﻭﺍﻟُﺘ ﱠﺮﻫَﺎ ُ
ﹺﺑﻪِ ،ﹶﻓ َﻮﹶﻗ َﻊ ﰲ ﺍﻟﻜﹸﻔ ﹺﺮ ﺃﻭ ﺍﻟﻀﱠﻼ ﹺﻝ .ﻭﻣﺎ ﻋﺒﺎﺩ ﹸﺓ ﺍﻷﻭﺛﺎﻥِ ،ﻭﻣﺎ ﺍﳋﹸﺮﺍﻓﺎ ُ
ﺠ ﹰﺔ ﳋﻄِﺄ ﺍﻟﻮﹺﺟﺪﺍ ِﻥ .ﻭﳍﺬﺍ ﱂ َﻳْﺘﺮُ ِﻙ ﺍﻹﺳﻼ ُﻡ ﺍﻟﻮﺟﺪﺍ ﹶﻥ ﻭﺣـ َﺪﻩُ ﻃﺮﻳﻘـ ﹰﺔ ﺇﻻ ﻧَﺘﻴ َ
ﺾ َﻣ َﻊ ﺍ ُﻷﻟﹸﻮ ِﻫﻴﱠـﺔِ ،ﺃﻭ ﳚﻌﻠﹶـ ُﻪ ُﻣ ْﻤﻜِـ َﻦ ﺕ َﺗَﺘَﻨﺎﹶﻗ ُ
ﷲ ﺻﻔﺎ ٍ ﻟﻺﳝﺎﻥِ ،ﺣﱴ ﻻ ﳚﻌ ﹶﻞ ِ
٧
ﺏ ﺇﹶﻟْﻴ ِﻪ ﺑﻌِﺒﺎﺩ ِﺓ ﺃﹶﺷﻴﺎ َﺀ ﻣﺎ ﱢﺩﻳﱠـﺔٍ، ﺼ ﱠﻮ َﺭ ﺇﹺﻣﻜﺎ ﹶﻥ ﺍﻟَﺘ ﹶﻘ ﱡﺮ ﹺ ﺴ ِﺪ ﰲ ﺃﺷﻴﺎ َﺀ ﻣﺎ ﱢﺩﱠﻳﺔٍ ،ﺃﻭ َﻳَﺘ َ ﺠﱡ ﺍﻟَﺘ َ
ﺕ ﺍﻟﱠـﱵ َﻳ ﹾﺄﺑَﺎﻫـﺎ ﻱ ﺇﻣﱠﺎ ﺇﱃ ﺍﻟﻜﻔ ﹺﺮ ﺃﻭ ﺍﻹﺷﺮﺍﻙِ ،ﻭﺇﻣﱠﺎ ﺇﱃ ﺍﻷ ْﻭﻫَﺎ ﹺﻡ ﻭﺍﳋﹸﺮﺍﻓﹶﺎ ِ ﻓﻴُ َﺆ ﱢﺩ َ
ﺐ
ﻚ َﺣﱠﺘ َﻢ ﺍﻹﺳﻼ ُﻡ ﺍﺳﺘﻌﻤﺎ ﹶﻝ ﺍﻟ َﻌ ﹾﻘ ﹺﻞ َﻣ َﻊ ﺍﻟﻮﹺﺟﺪﺍﻥِ ،ﻭﹶﺃ ْﻭ َﺟ َ ﻕ .ﻭﻟﺬﻟ َ ﺍﻹﳝﺎ ﹸﻥ ﺍﻟﺼﺎﺩ ُ
ﷲ ﺗﻌﺎﱃ ،ﻭﻧَﻬـﻰ ﻋَـ ﹺﻦ ﺍﻟﺘﻘﻠﻴـ ِﺪ ﰲ ﲔ ُﻳﺆْﻣ ُﻦ ﺑﹺﺎ ِﻋﻠﻰ ﺍﳌﹸﺴﻠ ﹺﻢ ﺍﺳﺘﻌﻤﺎ ﹶﻝ ﻋﻘِﻠ ِﻪ ﺣ َ
ﻝ ﺗﻌﺎﱃ’Îû χÎ) : ﷲ ﺗﻌﺎﱃ .ﻗﺎ ﹶ ﻚ َﺟ َﻌ ﹶﻞ ﺍﻟﻌﻘ ﹶﻞ ﺣﻜﻤﹰﺎ ﰲ ﺍﻹﳝﺎ ِﻥ ﺑﺎ ِ ﺍﻟﻌﻘﻴﺪ ِﺓ ﻭﻟﺬﻟ َ
.É=≈t6ø9F{$# ’Í<'ρT[{ ;M≈tƒUψ Í‘$pκ¨]9$#uρ È≅øŠ©9$# É#≈n=ÏF÷z$#uρ ÇÚö‘F{$#uρ ÏN¨uθ≈yϑ¡¡9$# È,ù=yzﻭﳍﺬﺍ
ﺚ ﻭَﻧ ﹶﻈﺮﹴ، ﺤ ٍ ﺠ َﻌ ﹶﻞ ﺇﳝﺎَﻧﻪُ ﺻﺎﺩﺭﹰﺍ َﻋ ﹺﻦ َﺗﻔﹾﻜ ﹴﲑ ﻭَﺑ ْ ﻛﺎ ﹶﻥ ﻭﺍﺟﺒﹰﺎ ﻋَﻠﻰ ﻛ ﱢﻞ ﻣﺴﻠ ﹴﻢ ﹶﺃ ﹾﻥ َﻳ ْ
ﷲ ﺗﻌﺎﱃ .ﻭﺍﻟﺪﻋﻮ ﹸﺓ ﺇﱃ ﺍﻟَﻨ ﹶﻈ ﹺﺮ ﰲ ﺤ ﱢﻜ َﻢ ﺍﻟﻌَﻘ ﹶﻞ ﲢﻜﻴﻤﹰﺎ ﻣُﻄﻠﻘﹰﺎ ﰲ ﺍﻹﳝﺎ ِﻥ ﺑﺎ ِ ﻭﹶﺃ ﹾﻥ ﻳُ َ
ﺕﻁ ﺳَُﻨﹺﻨ ِﻪ ﻭﻟﻼﻫﺘﺪﺍ ِﺀ ﺇﱃ ﺍﻹﳝﺎ ِﻥ ﹺﺑﺒَﺎ ﹺﺭِﺋﻪُِ ،ﻳ ﹶﻜ ﱢﺮ ُﺭﻫَﺎ ﺍﻟﻘﹸـﺮﺁ ﹸﻥ ِﻣﺌﹶـﺎ ِ ﺍﻟﻜﻮ ِﻥ ﻻﺳﺘﻨﺒﺎ ِ
ﺨَﺘِﻠ ﹶﻔﺔِ ،ﻭ ﹸﻛﻠﱡﻬَﺎ ﻣُ َﻮ ﱠﺟ َﻬ ﹲﺔ ﺇﱃ ﹸﻗﻮَﻯ ﺍﻹِﻧﺴﺎ ِﻥ ﺍﻟﻌﺎِﻗﹶﻠ ِﺔ ﺗَﺪﻋُﻮﻩُ ﺇﱃ ﺕ ﰲ ﺳُ َﻮ ﹺﺭ ِﻩ ﺍ ﹸﳌ ْ ﺍﳌﺮﱠﺍ ِ
ﺤﺬﱢ ُﺭ ُﻩ ﺍ َﻷ ْﺧ ﹶﺬ ﲟﺎ َﻭ َﺟ َﺪ َﻋﹶﻠْﻴ ِﻪ ﺁﺑَﺎ َﺀﻩُ
ﺍﻟَﺘ َﺪﱡﺑ ﹺﺮ ﻭﺍﻟَﺘﹶﺄ ﱡﻣ ﹺﻞ ِﻟﻴَﻜﻮ ﹶﻥ ﺇﳝﺎُﻧ ُﻪ َﻋ ْﻦ ﻋﻘ ﹴﻞ ﻭَﺑﱢﻴَﻨ ٍﺔ ﻭُﺗ َ
ﺺ ﹶﻟﻪُ ﻭِﺛ ﹶﻘ ٍﺔ ﺫﹶﺍِﺗﱠﻴ ٍﺔ ﹺﺑ َﻤْﺒﹶﻠ ِﻐ ِﻪ ِﻣ َﻦ ﺍﳊ ﱢﻖ .ﻫﺬﺍ ﻫ َﻮ ﺍﻹﳝـﺎ ﹸﻥ ِﻣ ْﻦ ﻏ ﹺﲑ َﻧ ﹶﻈ ﹴﺮ ﻓﻴﻪ ﻭَﺗ ْﻤﺤِﻴ ﹴ
ﺴﻤﱡﻮَﻧﻪُ ﺇﳝﺎ ﹶﻥ ﺍﻟ َﻌﺠَـﺎِﺋ ﹺﺰ، ﺲ ﻫﺬﺍ ﺍﻹﳝﺎ ﹶﻥ ﺍﻟﱠﺬﻱ ُﻳ َ ﺍﻟﺬﻱ َﺩﻋَﺎ ﺍﻹِﺳﻼﻡُ ﹺﺇﹶﻟْﻴﻪِ ،ﻭﻫ َﻮ ﹶﻟْﻴ َ
ﺻ ﹶﻞ ِﻣ ْﻦ ﺴَﺘْﻴ ِﻘ ﹺﻦ ﺍﻟﱠﺬﻱ َﻧ ﹶﻈ َﺮ ﻭﻧَﻈﺮَ ،ﹸﺛﻢﱠ ﹶﻓﻜﱠ َﺮ ﻭﹶﻓ ﱠﻜﺮَ ،ﹸﺛﻢﱠ َﻭ َ ﺴَﺘﹺﻨ ﹺﲑ ﺍﳌﹸ ْ
ﺇﱠﻧﻤَﺎ ﻫ َﻮ ﺇﳝﺎ ﹸﻥ ﺍﳌﹸ ْ
ﺖ ﻗﹸ ْﺪ َﺭﺗُﻪُ.
ﷲ َﺟﱠﻠ ْ ﲔ ﺑﹺﺎ ِﻃﹶﺮﻳ ﹺﻖ ﺍﻟﻨَﻈ ﹺﺮ ﻭﺍﻟَﺘ ﹾﻔ ِﻜ ﹺﲑ ﺇﱃ ﺍﻟَﻴ ِﻘ ﹺ
ﷲ ﺏ ﺍﺳﺘﻌﻤﺎ ﹺﻝ ﺍﻹﻧﺴﺎﻥ ﺍﻟ َﻌ ﹾﻘ ﹶﻞ ﰲ ﺍﻟﻮُﺻﻮ ﹺﻝ ﺇﱃ ﺍﻹﳝﺎ ِﻥ ﺑﺎ ِ ﻭ ُﺭ ﹾﻏ َﻢ ﻭُﺟﻮ ﹺ
ﻚ َﻷﻥﱠ ﺍﻟﻌﻘـ ﹶﻞ ﻕ ﻋﻘِﻠﻪِ ،ﻭﺫﻟ َ ﺴ ِﻪ ﻭﻓﻮ َ ﻕ ِﺣ ﱢ ﺗﻌﺎﱃ ﻓﺈﻧﱠ ُﻪ ﻻ ﻳُ ْﻤ ِﻜﻨُﻪُ ﹺﺇﺩْﺭﺍﻙ ﻣﺎ ﻫ َﻮ ﹶﻓ ْﻮ َ
ﺖ ﹺﺑﺤُـﺪُﻭ ٍﺩ ﻻ َﺗَﺘﻌَـﺪﱠﺍﻫَﺎ، ﺖ ﻭَﻧ َﻤ ْ ﱐ ﳏﺪﻭﺩٌ ،ﻭﳏﺪﻭﺩﹲﺓ ﹸﻗﻮﱠُﺗ ُﻪ َﻣ ْﻬﻤَﺎ َﺳ َﻤ ْ ﺍﻹِﻧﺴﺎ ﱠ
ﻚ ﻛﺎ ﹶﻥ ﳏﺪﻭ َﺩ ﺍﻹ ْﺩﺭَﺍﻙِ ،ﻭﻣ ْﻦ ﻫﻨﺎ ﻛﺎ ﹶﻥ ﻻ ُﺑﺪﱠ ِﻣ ْﻦ ﹶﺃ ﹾﻥ َﻳ ﹾﻘﺼُ َﺮ ﺍﻟﻌﻘـ ﹸﻞ ﺩﻭ ﹶﻥ ﻭﻟِﺬﻟ َ
ـﻮ ِﻥ ﷲ ﻭﺭﺍ َﺀ ﺍﻟﻜـ ﺠـ َﺰ ﻋـ ْﻦ ﺇﺩﺭﺍ ِﻙ َﺣﻘِﻴ ﹶﻘِﺘـﻪَِ ،ﻷﻥﱠ ﺍ َ ﺕ ﺍﷲِ ،ﻭﹶﺃ ﹾﻥ َﻳ ْﻌ َ ﺇﹺﺩﺭﺍ ِﻙ ﺫﺍ ِ
ﻭﺍﻹﻧﺴﺎ ِﻥ ﻭﺍﳊﻴﺎﺓِ ،ﻭﺍﻟﻌﻘ ﹸﻞ ﰲ ﺍﻹﻧﺴﺎ ِﻥ ﻻ ﻳﺪﺭ ُﻙ ﺣﻘﻴﻘـ ﹶﺔ ﻣـﺎ ﻭﺭﺍ َﺀ ﺍﻟﻜـﻮ ِﻥ
ﷲ .ﻭﻻ ﻳﻘﺎ ﹸﻝ ُﻫﻨَـﺎ: ﺕﺍِ ﻚ ﻛﺎ ﹶﻥ ﻋﺎﺟﹺﺰﹰﺍ َﻋ ْﻦ ﺇﺩﺭﺍ ِﻙ ﺫﺍ ِ ﻭﺍﻹﻧﺴﺎ ِﻥ ﻭﺍﳊﻴﺎﺓِ ،ﻭﻟﺬﻟ َ
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ﺕ ﺍﷲِ؟ ﻷ ﱠﻥ ﻼ ﻣ ْﻊ ﹶﺃﻥﱠ ﻋﻘﹶﻠﻪُ ﻋﺎ ﹺﺟ ٌﺰ ﻋـ ْﻦ ﺇﺩﺭﺍ ِﻙ ﺫﺍ ِ ﷲ ﻋﻘ ﹰ ﻒ ﺁ َﻣ َﻦ ﺍﻹﻧﺴﺎ ﹸﻥ ﺑﺎ ِ ﻛﻴ َ
ﷲ َﻭﻭُﺟﻮﺩُﻩُ ُﻣ ْﺪ َﺭ ٌﻙ ﻣ ْﻦ ﻭﺟﻮ ِﺩ ﳐﻠﻮﻗﺎِﺗﻪِ ،ﻭﻫـ َﻲ ﺍﻹﳝﺎ ﹶﻥ ﺇﱠﻧﻤَﺎ ﻫ َﻮ ﺇﳝﺎ ﹲﻥ ﺑﹺﻮﺟﻮ ِﺩ ﺍ ِ
ﺕ ﺩﺍﺧﻠ ﹲﺔ ﰲ ﺣـﺪﻭ ِﺩ ﻣـﺎ ﻳُ ْﺪ ﹺﺭﻛﹸـ ُﻪ ﺍﻟﻜﻮ ﹸﻥ ﻭﺍﻹﻧﺴﺎ ﹸﻥ ﻭﺍﳊﻴﺎ ﹸﺓ .ﻭﻫﺬ ِﻩ ﺍﳌﺨﻠﻮﻗﺎ ُ
ﷲ ﺗﻌﺎﱃ. ﺍﻟﻌﻘﻞﹸ ،ﻓﹶﺄ ْﺩ َﺭ ﹶﻛﻬَﺎ ،ﻭﺃﺩﺭ َﻙ ﻣ ْﻦ ﺇﺩﺭﺍ ِﻛ ِﻪ ﺇﻳﺎﻫَﺎ ﻭﺟﻮ َﺩ ﺧﺎﻟ ﹴﻖ ﹶﻟﻬَﺎ ،ﻭﻫ َﻮ ﺍ ُ
ﺕﻑ ﺇﺩﺭﺍ ِﻙ ﺫﺍ ِ ﷲ ﻋﻘﻠﻴﹰﺎ ﻭﰲ ﺣﺪﻭ ِﺩ ﺍﻟﻌﻘﻞﹺ ،ﹺﺑﺨِﻼ ِ ﻚ ﻛﺎ ﹶﻥ ﺍﻹﳝﺎ ﹸﻥ ﺑﹺﻮﺟﻮ ِﺩ ﺍ ِ ﻭﻟﺬﻟ َ
ﺴَﺘﺤِﻴﻞﹲ ،ﻷ ﱠﻥ ﺫﺍَﺗﻪُ ﻭﺭﺍ َﺀ ﺍﻟﻜﻮ ِﻥ ﻭﺍﻹﻧﺴﺎ ِﻥ ﻭﺍﳊﻴﺎﺓِ ،ﻓﻬ َﻮ ﻭﺭﺍ َﺀ ﺍﻟﻌﻘ ﹺﻞ. ﷲ ﹶﻓﹺﺈﱠﻧﻪُ ﻣُ ْﺍِ
ﻭﺍﻟﻌﻘ ﹸﻞ ﻻ ﳝﻜ ُﻦ ﺃ ﹾﻥ ﻳﺪﺭ َﻙ ﺣﻘﻴﻘ ﹶﺔ ﻣﺎ ﻭﺭﺍ َﺀ ُﻩ ِﻟﻘﹸﺼﻮ ﹺﺭ ِﻩ ﻋ ْﻦ ﻫﺬﺍ ﺍﻹﺩﺭﺍ ِﻙ .ﻭﻫـﺬﺍ
ﺲ ﻣـ ْﻦ ﻋﻮﺍﻣـ ﹺﻞ ﺕ ﺍﻹﳝﺎﻥِ ،ﻭﻟـﻴ َ ﺐ ﺃ ﹾﻥ ﻳﻜﻮ ﹶﻥ ﻣ ْﻦ ﻣُﻘﻮﻳﺎ ِ ﺴ ُﻪ ﳚ ُ ﺍﻟﻘﺼﻮ ُﺭ ﻧﻔ ُ
ﷲ ﺁﺗِﻴﹰﺎ ﻋ ْﻦ ﻃﺮﻳ ﹺﻖ ﺍﻟﻌﻘ ﹺﻞ ﻛﺎ ﹶﻥ ﺇﺩﺭﺍ ﹸﻛﻨَﺎ ﻚ .ﻓﺈﻧﱢ ُﻪ ﳌﱠﺎ ﻛﺎ ﹶﻥ ﺇﳝﺎُﻧﻨَﺎ ﺑﺎ ِ ﺏ ﻭﺍﻟﺸ ﱢ ﺍﻻﺭﺗﻴﺎ ﹺ
ِﻟﻮُﺟﻮ ِﺩ ِﻩ ﹺﺇﺩْﺭﺍﻛﹰﺎ ﺗﺎ ﱠﻣﺎﹰ ،ﻭ ﱠﳌﺎ ﻛﺎ ﹶﻥ ﺷﻌﻮ ُﺭﻧﺎ ﺑﹺﻮﺟﻮ ِﺩ ِﻩ ﺗﻌﺎﱃ َﻣ ﹾﻘﺮُﻭﻧﹰﺎ ﺑﺎﻟﻌﻘ ﹺﻞ ﻛـﺎ ﹶﻥ
ُﺷﻌُﻮ ُﺭﻧَﺎ ﺑﻮﺟﻮ ِﺩ ِﻩ ﺷُﻌﻮﺭﹰﺍ ﻳَﻘﻴﻨﻴﺎﹰ ،ﻭﻫﺬﺍ ﹸﻛﻠﱡ ُﻪ ﳚﻌ ﹸﻞ ِﻋْﻨ َﺪﻧَﺎ ﺇﹺﺩﺭﺍﻛﹰﺎ ﺗﺎ ﱠﻣﹰﺎ َﻭﺷُـﻌﻮﺭﹰﺍ
ﺕ ﺍﻷُﻟﻮﻫﱠﻴ ِﺔ .ﻭَﻫﺬﺍ ﻣ ْﻦ َﺷ ﹾﺄﹺﻧ ِﻪ ﹶﺃ ﹾﻥ ُﻳ ﹾﻘﹺﻨ َﻌﻨَﺎ ﹶﺃﻧﱠﻨﺎ ﻟ ْﻦ ﻧَﺴﺘَﻄﻴ َﻊ ﺇﺩﺭﺍ َﻙ ﻳﻘﻴﻨﹺﻴﹰﺎ ﲜَﻤﻴ ﹺﻊ ﺻﻔﺎ ِ
ﺴﱢﻠ َﻢ ﺑﹺﻤﺎ ﺃﺧﱪﻧَﺎ ﹺﺑ ِﻪ ِﻣﻤﱠـﺎ ﺐ ﺃ ﹾﻥ ﻧُ َ ﷲ ﻋﻠﻰ ِﺷ ﱠﺪ ِﺓ ﺇﳝﺎﹺﻧﻨَﺎ ﹺﺑﻪِ ،ﻭﺃﱠﻧﻨَﺎ ﳚ ُ ﺕﺍِ ﺣﻘﻴﻘ ِﺔ ﺫﺍ ِ
ﺠ ﹺﺰ ﺍﻟ ﹶﻄﺒﹺﻴ ِﻌ ﱢﻲ ﻋـ ْﻦﻚ ِﻟ ﹾﻠ َﻌ ْ
ﺼ َﺮ ﺍﻟﻌﻘ ﹸﻞ ﻋ ْﻦ ﺇﺩﺭﺍ ِﻛ ِﻪ ﺃﻭ ﺍﻟﻮﺻﻮ ﹺﻝ ﺇﱃ ﺇﺩﺭﺍﻛِﻪ ،ﻭﺫﻟ َ ﹶﻗ ﱠ
ﺴﹺﺒﱠﻴ ِﺔ ﺍﶈﺪﻭﺩ ِﺓ ﺇﱃ ﺇﺩﺭﺍ ِﻙ ﻣـﺎ ﻓﻮﻗﹶـ ُﻪ .ﺇ ﹾﺫ ﺴ ِﻪ ﺍﻟﹺﻨ ْ
ﺼ ﹶﻞ ﺍﻟﻌﻘ ﹸﻞ ﺍﻹْﻧﺴَﺎﹺﻧ ﱡﻲ َﲟﻘﹶﺎﻳﻴ ِ ﺃ ﹾﻥ َﻳ ِ
ﺖ ﳏﺪﻭﺩﺓﹰ ،ﻭﻫﻲ ﳑﱠـﺎ ﻻ ﺴﹺﺒﱠﻴ ﹰﺔ ﻭﻟﻴﺴ ْ ﺖ ﹺﻧ ْﺴ ْ ﺲ ﻟﻴ َﺝ ﻫﺬﺍ ﺍﻹﺩﺭﺍ ُﻙ ﺇﱃ ﻣﻘﺎﻳﻴ َ ﳛﺘﺎ ُ
ﳝﻠ ﹸﻜ ُﻪ ﺍﻹﻧﺴﺎ ﹸﻥ ﻭﻻ ﻳﺴﺘﻄﻴ ُﻊ ﺃ ﹾﻥ ﳝِﻠ ﹶﻜﻪُ.
ﷲﻕ ِ ﺖ ﺃ ﱠﻥ ﺍﻹﻧﺴﺎ ﹶﻥ ﳐﻠـﻮ ٌ ﺕ ﺍﳊﺎﺟ ِﺔ ﺇﱃ ﺍﻟﺮ ُﺳﻞﹺ ،ﻓﻬ َﻮ ﺃﻧﱠ ُﻪ ﹶﺛَﺒ َ ﻭﺃ ﱠﻣﺎ ﺛﺒﻮ ُ
ﺗﻌﺎﱃ ،ﻭﺃ ﱠﻥ ﺍﻟﺘﺪﱡﻳ َﻦ ﻓِﻄﺮﻱﱞ ﰲ ﺍﻹﻧﺴﺎﻥِ ،ﻷﱠﻧ ُﻪ ﻏﺮﻳﺰﹲﺓ ﻣ ْﻦ ﻏﺮﺍﺋ ﹺﺰﻩِ ،ﻓﻬ َﻮ ﰲ ﻓﻄﺮِﺗ ِﻪ
ﲔ ﺍﻹﻧﺴﺎ ِﻥ ﻭﺍﳋﺎﻟ ﹺﻖ ﺲ ﻫ َﻮ ﺍﻟﻌﺒﺎﺩﺓﹸ ،ﻭﻫ َﻲ ﺍﻟﻌﻼﻗ ﹸﺔ ﺑ َ ﺱ ﺧﺎِﻟ ﹶﻘﻪُ ،ﻭَﻫﺬﺍ ﺍﻟﺘﻘﺪﻳ ُ ُﻳ ﹶﻘﺪﱢ ُ
ﺖ ﺩﻭ ﹶﻥ ﻧﻈﺎ ﹴﻡ ُﻳ َﺆﺩﱢﻱ َﺗ ْﺮ ﹸﻛﻬَﺎ ﺇﱃ ﺍﺿﻄﺮﺍﺑﹺﻬﺎ ﻭﺇﱃ ﻋﺒـﺎﺩ ِﺓ ﻭﻫﺬ ِﻩ ﺍﻟﻌﻼﻗ ﹸﺔ ﺇﹺﺫﺍ ﺗُ ﹺﺮ ﹶﻛ ْ
ﻏ ﹺﲑ ﺍﳋﺎﻟ ﹺﻖ ،ﻓﻼ ُﺑﺪﱠ ﻣ ْﻦ َﺗْﻨﻈﻴ ﹺﻢ ﻫﺬ ِﻩ ﺍﻟﻌﻼﻗ ِﺔ ﺑﻨﻈﺎ ﹴﻡ ﺻَﺤﻴﺢﹴ ،ﻭﻫﺬﺍ ﺍﻟﻨﹺﻈﺎﻡُ ﻻ َﻳ ﹾﺄﺗِﻲ
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ِﻣ َﻦ ﺍﻹﻧﺴـﺎ ِﻥ َﻷﻧﱠ ُﻪ ﻻ َﻳَﺘﹶﺄﺗﱠﻰ ﹶﻟﻪُ ﺇﺩﺭﺍ ُﻙ ﺣﻘﻴﻘ ِﺔ ﺍﳋﺎﻟ ﹺﻖ َﺣﺘﱠﻰ ﻳﻀ َﻊ ﻧﹺﻈﺎﻣـﹰﺎ َﺑْﻴﻨَـ ُﻪ
ﻭَﺑْﻴَﻨﻪُ ،ﻓﹶﻼ ُﺑﺪﱠ ِﻣ ْﻦ ﺃ ﹾﻥ ﻳﻜﻮ ﹶﻥ ﻫﺬﺍ ﺍﻟﻨﻈﺎ ُﻡ ﻣ َﻦ ﺍﳋﺎﻟ ﹺﻖ .ﻭﲟﺎ ﺃﻧﱠ ُﻪ ﻻ ُﺑﺪﱠ ِﻣ ْﻦ ﺃ ﹾﻥ ُﻳَﺒﱢﻠ ﹶﻎ
ﻚ ﻛﺎ ﹶﻥ ﻻ ُﺑﺪﱠ ﻣ َﻦ ﺍﻟﺮﺳـ ﹺﻞ ﻳُﺒﻠﱢﻐـﻮ ﹶﻥ ﺍﳋـﺎﻟ ُﻖ ﻫﺬﺍ ﺍﻟﻨﻈـﺎ َﻡ ﻟِﻺﻧﺴـﺎ ِﻥ ،ﻟﺬﻟ َ
ﷲ ﺗﻌﺎﱃ. ﺱ ﺩﻳ َﻦ ﺍ ِﺍﻟﻨﺎ َ
ﺱ ﺇﱃ ﺍﻟﺮﺳ ﹺﻞ ﻫ َﻮ ﺃ ﱠﻥ ﺍﻹِﻧﺴﺎ ﹶﻥ ﲝﺎ َﺟ ٍﺔ ﺇﱃ ﻭﺍﻟﺪﻟﻴ ﹸﻞ ﺃﻳﻀﹰﺎ ﻋﻠﻰ ﺣﺎﺟ ِﺔ ﺍﻟﻨﺎ ﹺ
ﻉ ﺇﺫﺍ ﺳﺎ َﺭ ﺩﻭ ﹶﻥ ﻧﻈﺎ ﹴﻡ ﻳُـ َﺆﺩﱢﻱ ﻉ ﻏﺮﺍِﺋﺰﹺﻩ ﻭﺣﺎﺟﺎِﺗ ِﻪ ﺍﻟﻌﻀﻮﱠﻳﺔِ ،ﻭﻫﺬﺍ ﺍﻹﺷﺒﺎ ُ ﹺﺇﺷْﺒﺎ ﹺ
ﺐ ﺷﻘﺎ َﺀ ﺍﻹﻧﺴﺎﻥِ ،ﻓﹶﻼ ﺑ ﱠﺪ ﻣ ْﻦ ﻧﻈﺎ ﹴﻡ ﻳُـﻨﻈﱢ ُﻢ ﺴﺒﱢ ُ ﳋ ﹶﻄِﺄ ﺃﻭ ﺍﻟﺸﺎ ﱢﺫ ﻭُﻳ َ ﻉﺍﹶ ﺇﱃ ﺍﻹ ْﺷﺒﺎ ﹺ
ﻏﹶﺮﺍِﺋ َﺰ ﺍﻹﻧﺴﺎ ِﻥ ﻭَﺣﺎﺟﺎِﺗ ِﻪ ﺍﻟﻌﻀ ﹺﻮﱠﻳﺔﹶ ،ﻭﻫﺬﺍ ﺍﻟﻨﻈﺎ ُﻡ ﻻ ﻳﺄﰐ ﻣـ َﻦ ﺍﻹﻧـﺴﺎﻥِ ،ﻷ ﱠﻥ
ﻑﺕ ﻭﺍﻻﺧـﺘﻼ ِ ﺿ ﹲﺔ ِﻟ ﹾﻠَﺘﻔﹶﺎ ُﻭ ِ
ﻓﻬ َﻤﻪُ ﻟﺘﻨﻈﻴ ﹺﻢ ﻏﺮﺍﺋ ﹺﺰ ﺍﻹﻧﺴﺎ ِﻥ ﻭﺣﺎﺟﺎِﺗ ِﻪ ﺍﻟﻌﻀﻮﻳ ِﺔ ُﻋ ْﺮ َ
ﺿ ﹰﺔ ﻚ ﹶﻟﻪُ ﻛﺎ ﹶﻥ ﺍﻟﻨﻈﺎ ُﻡ ﻋُ ْﺮ َ ﺶ ﻓﻴﻬﺎ ،ﻓﺈﺫﺍ ﺗُ ﹺﺮ َﻙ ﺫﻟ َ ﺾ ﻭﺍﻟَﺘﹶﺄﺛﱡ ﹺﺮ ﺑﺎﻟﺒﻴﺌ ِﺔ ﺍﻟﱠﱵ ﻳﻌﻴ ُﻭﺍﻟَﺘﻨَﺎﹸﻗ ﹺ
ﺾ ﻭﺃﺩﻯ ﺇﱃ َﺷﻘﹶﺎ ِﺀ ﺍﻹﻧﺴﺎﻥِ ،ﻓﻼ ﺑُـ ﱠﺪ ﻣِـ ْﻦ ﺃ ﹾﻥ ﻑ ﻭﺍﻟَﺘﻨَﺎﹸﻗ ﹺ ﺕ ﻭﺍﻻﺧﺘﻼ ِ ِﻟ ﹾﻠَﺘﻔﹶﺎﻭُ ِ
ﷲ ﺗﻌﺎﱃ. ﻳﻜﻮ ﹶﻥ ﺍﻟﻨﻈﺎ ُﻡ ﻣ َﻦ ﺍ ِ
ﺏ َﻋ َﺮﺑﹺـﻲﱞ ﺕ ﻛﻮ ِﻥ ﺍﻟﻘﺮﺁ ِﻥ ﻣ ْﻦ ِﻋْﻨ ِﺪ ﺍﷲِ ،ﹶﻓﻬُ َﻮ ﺃ ﱠﻥ ﺍﻟﻘﺮﺁ ﹶﻥ ﻛﺘﺎ ٌ ﻭﺃ ﱠﻣﺎ ﺛﺒﻮ ُ
ﺏ ﻭﺇﻣﱠـﺎ ﺃ ﹾﻥ ﺟﺎ َﺀ ﹺﺑ ِﻪ ﳏ ﱠﻤ ٌﺪ ﻋﻠﻴ ِﻪ ﺍﻟﺼﻼ ﹸﺓ ﻭﺍﻟﺴﻼ ُﻡ .ﻓﻬ َﻮ ﺇﻣﱠﺎ ﺃ ﹾﻥ ﻳﻜﻮ ﹶﻥ ﻣ َﻦ ﺍﻟ َﻌ َﺮ ﹺ
ﷲ ﺗﻌﺎﱃ .ﻭﻻ ﳝﻜ ُﻦ ﺃ ﹾﻥ ﻳﻜﻮ ﹶﻥ ﻣ ْﻦ ﻏﻴﹺـﺮ ﻳﻜﻮ ﹶﻥ ﻣ ْﻦ ﳏ ﱠﻤﺪٍ ،ﻭﺇﻣﱠﺎ ﺃ ﹾﻥ ﻳﻜﻮ ﹶﻥ ﻣ َﻦ ﺍ ِ
ﺏ.ﰊ ﺍﻟﻠﱡﻐ ِﺔ ﻭﺍﻷﺳﻠﻮ ﹺ ﻭﺍﺣ ٍﺪ ﻣ ْﻦ َﻫﺆﻻ ِﺀ ﺍﻟﺜﻼﹶﺛﺔِ ،ﻷﻧﱠﻪ ﻋﺮ ﱡ
ﻥ َﻳﺄﹾﺗﻮﺍ ﲟﺜﻠِـ ِﻪ(#θè?ù'sù ö≅è% : ﺤﺪﱠﺍﻫُﻢ ﺃ ﹾ ﺏ ﻓﹶﺒﺎﻃ ﹲﻞ ﻷﻧﱠ ُﻪ َﺗ َ ﺃ ﱠﻣﺎ ﺃﻧﱠ ُﻪ ﻣ َﻦ ﺍﻟﻌﺮ ﹺ
،⎯Ï&Í#÷VÏiΒ ;οu‘θÝ¡Î/ (#θè?ù'sù ö≅è% ،⎯Ï&Í#÷VÏiΒ 9‘uθß™ Îô³yèÎ/ﻭﻗ ْﺪ ﺣﺎﻭﻟﻮﺍ ﺃ ﹾﻥ َﻳ ﹾﺄﺗُﻮﺍ ﲟﺜﻠِـ ِﻪ
ﺠ ﹺﺰ ِﻫ ْﻢ ﻋ ﹺﻦ ﺍﻹﺗْﻴﺎ ِﻥ ﲟﺜِﻠ ِﻪ ﻣ َﻊ ﺲ ﻣ ْﻦ ﻛﻼ ِﻣ ﹺﻬﻢِْ ،ﻟ َﻌ ْ ﻚ .ﻓﻬ َﻮ ﺇﺫ ﹾﻥ ﻟﻴ َ ﺠﺰُﻭﺍ ﻋ ْﻦ ﺫﻟ َ ﻭ َﻋ ﹺ
ﲢﺪﱢﻳ ِﻪ ﹶﻟ ُﻬ ْﻢ ﻭ ُﻣﺤَﺎ َﻭﹶﻟِﺘ ﹺﻬﻢُ ﺍﻹﺗﻴﺎ ﹶﻥ ﲟﺜِﻠ ِﻪ .ﻭﺃﻣﱠﺎ ﹶﺃﻧﱠ ُﻪ ﻣ ْﻦ ﳏ ﱠﻤ ٍﺪ ﻓﺒﺎﻃـﻞﹲ ،ﻷ ﱠﻥ ﳏﻤﱠـﺪﹰﺍ
ﺠَﺘ َﻤﻌِـ ِﻪ ﺸ ﹺﺮ ﻭﻭﺍﺣ ٌﺪ ِﻣ ْﻦ ُﻣ ْ ﻱ ﻓﻬ َﻮ ِﻣ َﻦ ﺍﻟَﺒ َ ﰊ ﻣ َﻦ ﺍﻟﻌﺮﺏﹺ ،ﻭ َﻣ ْﻬﻤَﺎ َﺳﻤَﺎ ﺍﻟﻌﺒﻘ ﹺﺮ ﱡ ﻋﺮ ٌ
ﰊ ﺃﻧﱠ ُﻪ ﻻ ﻳﺄﰐ ﲟﺜِﻠ ِﻪ ﻕ ﻋﻠﻰ ﳏ ﱠﻤ ٍﺪ ﺍﻟﻌﺮ ﱢ ﺼﺪُ َﺏ ﹾﱂ َﻳ ﹾﺄﺗُﻮﺍ ﲟﺜِﻠ ِﻪ ﹶﻓَﻴ ْ
ﻭﹸﺃ ﱠﻣِﺘﻪِ ،ﻭﻣَﺎ ﺩﺍ َﻡ ﺍﻟﻌﺮ ُ
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ﺚ ﺻﺤﻴﺤ ﹰﺔ ﺲ ِﻣْﻨﻪُ ،ﻋِﻼﻭ ﹰﺓ ﻋﻠﻰ ﺃ ﱠﻥ ﶈﻤ ٍﺪ ﻋﻠﻴﻪ ﺍﻟﺼﻼ ﹸﺓ ﻭﺍﻟﺴﻼ ُﻡ ﺃﺣﺎﺩﻳ ﹶ ﻓﻬ َﻮ ﻟﻴ َ
ﺼ ْﺪﻕُ ،ﻭﺇﺫﺍ ﻗﻮ ﹺﺭ ﹶﻥ ﺖ ﻋ ْﻦ ﻃﹶﺮﻳ ﹺﻖ ﺍﻟﺘﻮﺍﺗُ ﹺﺮ ﺍﻟﺬﻱ ﻳﺴﺘﺤﻴ ﹸﻞ َﻣ َﻌﻪُ ﺇﻻ ﺍﻟ ِ ﻭﹸﺃﺧْﺮﻯ ﺭُ ﹺﻭَﻳ ْ
ﺏ ،ﻭﻛﺎ ﹶﻥ َﻳْﺘﻠﹸﻮ ﺍﻵﻳ ﹶﺔ ـ ِﺔ ﺁﻳ ٍﺔ ﻻ ﻳﻮﺟ ُﺪ َﺑْﻴَﻨ ُﻬﻤَﺎ َﺗﺸَﺎُﺑ ٌﻪ ﰲ ﺍﻷﺳﻠﻮ ﹺ ﺚ ﺑﺄﻳ ّ ﻱ ﺣﺪﻳ ٍ ﺃﱡ
ﻑ ﰲ ﺍﻷﺳـﻠﻮﺏﹺ، ﺖ ﻭﺍﺣﺪٍ ،ﻭﺑﻴَﻨ ُﻬﻤـﺎ ﺍﺧـﺘﻼ ٌ ﺚ ﰲ ﻭﻗ ٍ ﺍﳌﻨ ﱠﺰﹶﻟ ﹶﺔ ﻭﻳﻘﻮ ﹸﻝ ﺍﳊﺪﻳ ﹶ
ﺏ ،ﻷﻧﱠ ُﻪ ﺻَـﺎ ِﺩ ٌﺭ ﻭﻛﻼ ُﻡ ﺍﻟﺮﺟ ﹺﻞ ﻣﻬﻤﺎ ﺣﺎﻭ ﹶﻝ ﺃ ﹾﻥ ﻳَُﻨ ﱢﻮ َﻋﻪُ ﻓﹺﺈﻧﱠ ُﻪ ﻳﺘﺸﺎَﺑﻪُ ﰲ ﺍﻷﺳﻠﻮ ﹺ
ﺏ ﻓﻼ ﻳﻜـﻮ ﹸﻥ ﺚ ﻭﺍﻵﻳ ِﺔ ﰲ ﺍﻷﺳﻠﻮ ﹺ ﲔ ﺍﳊﺪﻳ ِ ﻱ ﺗﺸﺎﺑُ ٍﻪ ﺑ َﻣﻨ ُﻪ .ﻭﲟﺎ ﺃﻧﱠ ُﻪ ﻻ ﻳﻮﺟ ُﺪ ﺃ ﱡ
ﲔ ﻛﻼ ﹺﻡ ﳏ ﱠﻤ ٍﺪ. ﻑ ﺍﻟﻮﺍﺿ ﹺﺢ ﺍﻟﺼﺮﻳ ﹺﺢ َﺑْﻴَﻨﻪُ ﻭﺑ َ ﺍﻟﻘﺮﺁ ﹸﻥ ﻛﻼ َﻡ ﳏ ﱠﻤ ٍﺪ ُﻣ ﹾﻄﹶﻠ ﹶﻘﺎﹰ ،ﻟﻼﺧﺘﻼ ِ
ﲰ ُﻪ ) َﺟﺒْﺮ(ﺼﺮَﺍﹺﻧ ﹴﻲ ﺍ ُ
ﺏ ﻗﺪ ﺍﺩﻋﻮْﺍ ﺃﻥ ﳏﻤﺪﹰﺍ ﻳﺄﰐ ﺑﺎﻟﻘﺮﺁﻥ ﻣ ْﻦ ﻏﹸﻼ ﹴﻡ َﻧ ْ ﻋﻠﻰ ﹶﺃﻥﱠ ﺍﻟﻌﺮ َ
ﻢ ﺑﻘـﻮﻟـﻪ…çμßϑÏk=yèム$yϑ¯ΡÎ) šχθä9θà)tƒ óΟßγ¯Ρr& ãΝn=÷ètΡ ô‰s)s9uρ : ﷲ ﺗﻌﺎﱃ َﻋﻠﻴ ﹺﻬ ْ ﻓ َﺮ ﱠﺩ ﺍ ُ
. ê⎥⎫Î7–Β @’Ï1utã îβ$|¡Ï9 #x‹≈yδuρ @‘Ïϑyfôãr& ÏμøŠs9Î) šχρ߉Åsù=ム“Ï%©!$# Üχ$|¡Ïj9 3 Öt±o0
ﺲ ﻛﻼ َﻡ ﺍﻟﻌﺮﺏﹺ ،ﻭﻻ ﻛﻼ َﻡ ﳏ ﱠﻤﺪٍ ،ﻓﻴﻜﻮ ﹶﻥ ﺖ ﺃ ﱠﻥ ﺍﻟﻘﺮﺁ ﹶﻥ ﻟﻴ َ ﻭﹺﺑﻤَﺎ ﺃﱠﻧ ُﻪ ﺛَﺒ َ
ﷲ ﻗﻄﻌﺎﹰ ،ﻭﻳﻜﻮ ﹶﻥ ﻣﻌﺠﺰ ﹰﺓ ﳌﻦ ﺃﺗَﻰ ﹺﺑ ِﻪ. ﻛﻼ َﻡ ﺍ ِ
ﷲﻭﲟﺎ ﹶﺃﻥﱠ ﳏﻤﱠـﺪﹰﺍ ﻫ َﻮ ﺍﻟﺬﻱ ﺃﹶﺗـﻰ ﺑﺎﻟﻘــﺮﺁﻥِ ،ﻭﻫـ َﻮ ﻛـﻼ ُﻡ ﺍ ِ
ﷲ ﺇ ﱠﻻ ﺍﻷﻧﺒﻴﺎ ُﺀ ﻭﺍﻟﺮﺳـﻞﹸ ،ﻓﻴﻜـﻮ ﹶﻥ ﳏﻤﱠـ ٌﺪ ﻭﺷَـﺮﹺﻳ َﻌُﺘﻪُ ،ﻭﻻ ﻳﺄﹾﰐ ﺑﺸـﺮﻳﻌ ِﺔ ﺍ ِ
َﻧﹺﺒﻴـﹰﺎ ﻭﺭﺳـﻮ ﹰﻻ ﻗﻄﻌﹰﺎ ﺑﺎﻟﺪﻟﻴ ﹺﻞ ﺍﻟﻌﻘﻠ ﱢﻲ.
ﷲﻫــﺬﺍ ﺩﻟـﻴـــ ﹲﻞ ﻋـﻘﻠـــﻲﱞ ﻋﻠــﻰ ﺍﻹﳝـــﺎ ِﻥ ﺑــﺎ ِ
ﷲ.ﻭﺑـﺮﺳـﺎﻟـ ِﺔ ﳏـﻤﱠـ ٍﺪ ﻭﺑﺄ ﱠﻥ ﺍﻟﻘﺮﺁ ﹶﻥ ﻛﻼ ُﻡ ﺍ ِ
ﷲ ﺁﺗِﻴﹰﺎ ﻋ ْﻦ ﻃﺮﻳ ﹺﻖ ﺍﻟﻌﻘﻞﹺ ،ﻭﻻ ُﺑﺪﱠ ﻣِـ ْﻦ ﺃ ﹾﻥ ﻚ ﻛﺎ ﹶﻥ ﺍﻹﳝﺎ ﹸﻥ ﺑﺎ ِ ﻭﻋﻠﻰ ﺫﻟ َ
ﻚ ﺍﻟﺮﱠﻛﻴﺰ ﹶﺓ ﺍﱠﻟﱵ ﻳﻘـﻮ ُﻡ ﻋﻠْﻴﻬَـﺎ ﻳﻜﻮ ﹶﻥ ﻫﺬﺍ ﺍﻹﳝﺎ ﹸﻥ ﻋ ْﻦ ﻃﺮﻳ ﹺﻖ ﺍﻟﻌﻘ ﹺﻞ .ﻓﻜﺎ ﹶﻥ ﺑﺬﻟ َ
ﷲ ﺑﻪِ ،ﻷﱠﻧﻨَﺎ ﻣﺎ ُﺩ ْﻣﻨَﺎ ﹶﻗ ْﺪ ﺁ َﻣﻨﱠﺎ ﺑ ِﻪ ﺗﻌﺎﱃ ﺕ ﹸﻛﱢﻠﻬَﺎ ﻭﹺﺑ ﹸﻜﻞﱢ ﻣﺎ ﹶﺃ ْﺧَﺒ َﺮﻧَﺎ ﺍ ُ ﺍﻹﳝﺎ ﹸﻥ ﺑﺎﳌﻐﻴﺒﺎ ِ
ﺐ ﺣﺘﻤﹰﺎ ﺃ ﹾﻥ ﻧﺆﻣ َﻦ ﺑﻜ ﱢﻞ ﻣﺎ ﺃﺧ َﱪ ﺑ ِﻪ ﺳـﻮﺍ ٌﺀ ﺕ ﺍﻷﻟﻮﻫﱠﻴ ِﺔ ﳚ ُ ﺼﻒُ ﺑﺼِﻔﺎ ِ ﻭﻫ َﻮ َﻳﱠﺘ ِ
ﷲ ﺗﻌﺎﱃ .ﻭﻣِـ ْﻦ ﻫُﻨـﺎ ﺃﺩﺭ ﹶﻛﻪُ ﺍﻟﻌﻘ ﹸﻞ ﺃﻭ ﻛﺎﻥ ﻣﻦ ﻭﺭﺍ ِﺀ ﺍﻟﻌﻘﻞﹺ ،ﻷﻧﱠ ُﻪ ﺃﺧ َﱪَﻧﺎ ﺑ ِﻪ ﺍ ُ
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ﺏ ﻭﺍﻟﻌَﺬﺍﺏﹺ ،ﻭﺑﺎﳌﻼِﺋﻜﹶـ ِﺔ ﳉﱠﻨ ِﺔ ﻭﺍﻟﻨﺎ ﹺﺭ ﻭﺍﳊِﺴﺎ ﹺ ﺚ ﻭﺍﻟﻨُﺸﻮ ﹺﺭ ﻭﺍ ﹶ ﺐ ﺍﻹﳝﺎ ﹸﻥ ﺑﺎﻟﺒﻌ ِ ﳚ ُ
ﺚ ﻗﻄﻌـ ﹴﻲ. ﲔ ﻭﻏ ﹺﲑ ﺫﻟﻚ ،ﳑﱠﺎ ﺟﺎ َﺀ ﺑﺎﻟﻘﺮﺁ ِﻥ ﺍﻟﻜﺮ ﹺﱘ ﺃﻭ ﲝَـﺪﻳ ٍ ﳉ ﱢﻦ ﻭﺍﻟﺸﻴﺎﻃ ﹺ ﻭﺍ ِ
ﻭﻫﺬﺍ ﺍﻹﳝﺎ ﹸﻥ ﻭﺇ ﹾﻥ ﻛﺎ َﹶﻥ َﻋ ْﻦ ﻃﺮﻳ ﹺﻖ ﺍﻟﻨﻘ ﹺﻞ ﻭﺍﻟﺴﻤ ﹺﻊ ﹶﻟ ِﻜﱠﻨ ُﻪ ﰲ ﺃﺻﻠ ِﻪ ﺇﳝﺎ ﹲﻥ ﻋﻘﻠـﻲٌ،
ﻚ ﻛﺎ ﹶﻥ ﻻ ُﺑﺪﱠ ِﻣ ْﻦ ﺃﻥ ﺗﻜﻮ ﹶﻥ ﺍﻟﻌﻘﻴـﺪ ﹸﺓ ﻟﻠﻤـﺴﻠ ﹺﻢ ﺖ ﺑﺎﻟﻌﻘ ﹺﻞَ .ﻭِﻟﺬﹶﻟ َ ﻷ ﱠﻥ ﺃﺻﹶﻠﻪُ ﹶﺛَﺒ َ
ﺐ ﹶﺃ ﹾﻥ
ﺻﻠﹸﻪُ ﻋ ْﻦ ﻃﺮﻳ ﹺﻖ ﺍﻟﻌﻘ ﹺﻞ .ﻓﺎﳌﺴﻠ ُﻢ ﳚـ ُ ﺖ ﹶﺃ ْ
ﻣُﺴَﺘﹺﻨ َﺪ ﹰﺓ ﺇﱃ ﺍﻟﻌﻘ ﹺﻞ ﺃﻭ ﺇﱃ ﻣﺎ ﹶﺛَﺒ َ
ﻉ ﹺﺑﻪِ ،ﺃﻱ ﻣﺎ ﺖ ﹶﻟﻪُ ﻋ ْﻦ ﻃﺮﻳ ﹺﻖ ﺍﻟﻌﻘ ﹺﻞ ﺃﻭ ﻃﺮﻳ ﹺﻖ ﺍﻟﺴﻤ ﹺﻊ ﺍﻟﻴﻘﻴﹺﻨ ﱢﻲ ﺍﳌﻘﻄﻮ ﹺ ﻳﻌﺘﻘ َﺪ ﻣﺎ ﺛﺒ َ
ﺖ ﻋ ْﻦ ﻫﺬْﻳ ﹺﻦ ﺚ ﺍﻟﻘﻄﻌ ﱢﻲ ﻭﻫ َﻮ ﺍﳌﺘﻮﺍِﺗﺮُ ،ﻭﻣﺎ ﱂ ﻳﺜُﺒ ْ ﺖ ﺑﺎ ﻟﻘﺮﺁ ِﻥ ﺍﻟﻜﺮ ﹺﱘ ﻭﺍﳊﺪﻳ ِ ﺛﺒ َ
ﺤﺮُﻡُ ﻋﻠﻴ ِﻪ ﺃ ﹾﻥ ﻳﻌﺘﻘ َﺪﻩُ ،ﻷ ﱠﻥ ﺏ ﻭﺍﻟﺴُﱠﻨ ِﺔ ﺍﻟﻘﻄﻌﱠﻴﺔَِ ،ﻳ ْﺺ ﺍﻟﻜﺘﺎ ﹺ ﺍﻟﻄﺮﻳﻘْﻴ ﹺﻦ :ﺍﻟﻌﻘ ﹺﻞ ﻭﻧ ﱢ
ﲔ.ﺍﻟﻌﻘﺎﺋ َﺪ ﻻ ﺗﺆﺧ ﹸﺬ ﺇﹺﻻ ﻋﻦ ﻳﻘ ﹴ
ﷲ ﺗﻌﺎﱃ ،ﻭﲟـﺎ ﺐ ﺍﻹﳝﺎ ﹸﻥ ﲟﺎ ﻗﺒ ﹶﻞ ﺍﳊﻴﺎ ِﺓ ﺍﻟﺪﻧﻴﺎ ﻭﻫﻮ ﺍ ُ ﻭﻋﻠﻰ ﺫﻟﻚ ﻭﺟ َ
ﷲ ﻫﻲ ﺻِﻠ ﹸﺔ ﻣَﺎ ﻗﺒ ﹶﻞ ﺍﳊﻴـﺎ ِﺓ ﺑﺎﳊﻴـﺎ ِﺓ ﺑﻌﺪَﻫﺎ ﻭﻫﻮ ﻳﻮ ُﻡ ﺍﻟﻘﻴﺎﻣ ِﺔ .ﻭﲟﺎ ﺃ ﱠﻥ ﺃﻭﺍﻣ َﺮ ﺍ ِ
ﺻﹶﻠ ِﺔ ﺍﳋ ﹾﻠﻖﹺ ،ﻭﺃ ﱠﻥ ﺍﶈﺎﺳﺒ ﹶﺔ ﻋﻤﱠﺎ ﻋ ِﻤ ﹶﻞ ﺍﻹﻧﺴﺎ ﹸﻥ ﰲ ﺍﳊﻴﺎ ِﺓ ﺻﻠ ﹸﺔ ﻣَـﺎ ﺑﺎﻹﺿﺎﻓ ِﺔ ﺇﱃ ِ
ﺚ ﻭﺍﻟﻨﺸﻮﺭﹺ ،ﻓﺈﻧﻪ ﻻ ﺑ ﱠﺪ ِﻣ ْﻦ ﺃ ﹾﻥ ﺗﻜﻮ ﹶﻥ ﺑﻌ َﺪ ﺍﳊﻴﺎ ِﺓ ﺑﺎﳊﻴﺎ ِﺓ ﺑﺎﻹﺿﺎﻓ ِﺔ ﺇﱃ ﺻﻠ ِﺔ ﺍﻟﺒﻌ ِ
ﳍ ِﺬ ِﻩ ﺍﳊﻴﺎ ِﺓ ﺻﻠ ﹲﺔ ﲟﺎ ﻗﺒﻠﹶﻬﺎ ﻭﻣﺎ ﺑﻌﺪَﻫﺎ ،ﻭﺃ ﹾﻥ ﺗﻜﻮ ﹶﻥ ﺃﺣﻮﺍ ﹸﻝ ﺍﻹﻧﺴﺎ ِﻥ ﻓﻴﻬﺎ ﻣﻘﻴﱠـﺪ ﹰﺓ
ﺐ ﺃ ﹾﻥ ﻳﻜﻮ ﹶﻥ ﺳﺎﺋﺮﹰﺍ ﰲ ﺍﳊﻴﺎ ِﺓ َﻭ ﹾﻓ َﻖ ﺃﻧﻈﻤـ ِﺔ ﺍﷲِ، ﻬﺑﺬ ِﻩ ﺍﻟﺼﻠﺔِ ،ﻓﺎﻹﻧﺴﺎ ﹸﻥ ﺇﺫﻥ ﳚ ُ
ﻭﺃ ﹾﻥ ﻳﻌﺘﻘ َﺪ ﺃﻧﱠ ُﻪ ﳛﺎ ِﺳﺒُﻪُ ﻳﻮ َﻡ ﺍﻟﻘﻴﺎﻣ ِﺔ ﻋﻠﻰ ﺃﻋﻤﺎِﻟ ِﻪ ﰲ ﺍﳊﻴﺎ ِﺓ ﺍﻟﺪﻧﻴﺎ.
ﻭﻬﺑﺬﺍ ﻳـﻜﻮ ﹸﻥ ﻗ ْﺪ ﻭُﺟ َﺪ ﺍﻟﻔﻜ ُﺮ ﺍﳌﺴﺘﻨ ُﲑ َﻋﻤﱠﺎ ﻭﺭﺍ َﺀ ﺍﻟﻜـﻮ ِﻥ ﻭﺍﳊﻴـﺎ ِﺓ
ﻭﺍﻹﻧﺴﺎﻥِ ،ﻭﻭُ ﹺﺟ َﺪ ﺍﻟﻔﻜ ُﺮ ﺍﳌﺴﺘﻨ ُﲑ ﺃﻳﻀﹰﺎ ﻋﻤﱠﺎ ﻗﺒ ﹶﻞ ﺍﳊﻴﺎ ِﺓ ﻭﻋﻤﱠﺎ ﺑﻌ َﺪﻫَﺎ ،ﻭﺃ ﱠﻥ ﳍـﺎ
ﺖ ﲨﻴﻌُﻬـﺎ ﺻﻠ ﹰﺔ ﲟﺎ ﻗﺒﻠﹶﻬﺎ ﻭﻣﺎ ﺑﻌ َﺪﻫَﺎ .ﻭﻬﺑﺬﺍ ﺗﻜﻮ ﹸﻥ ﺍﻟﻌﻘﺪ ﹸﺓ ﺍﻟﻜﱪﻯ ﻗﺪ ُﺣﻠﱠـ ْ
ﺑﺎﻟﻌﻘﻴﺪ ِﺓ ﺍﻹﺳﻼﻣﱠﻴ ِﺔ.
ﻭﻣﱴ ﺍﻧﺘﻬﻰ ﺍﻹﻧﺴﺎ ﹸﻥ ﻣ ْﻦ ﻫﺬﺍ ﺍﳊ ﱢﻞ ﺃﻣﻜَﻨﻪُ ﹶﺃ ﹾﻥ ﻳﻨﺘ ِﻘ ﹶﻞ ﺇﱃ ﺍﻟﻔﻜ ﹺﺮ ﻋـﻦ
ﺴ ُﻪ
ﳊﻞﱡ ﻧﻔ ُ
ﺍﳊﻴﺎ ِﺓ ﺍﻟﺪﻧﻴﺎ ،ﻭﺇﱃ ﺇﳚﺎ ِﺩ ﺍﳌﻔﺎﻫﻴ ﹺﻢ ﺍﻟﺼﺎﺩﻗ ِﺔ ﺍﳌﹸﻨﺘِﺠ ِﺔ ﻋﻨﻬﺎ .ﻭﻛﺎﻥ ﻫﺬﺍ ﺍ ﹶ
١٢
ﺱ
ﺨ ﹸﺬ ﻃﺮﻳﻘ ﹰﺔ ﻟﻠﻨُﻬﻮﺽﹺ ،ﻭﻫﻮ ﺍﻷﺳﺎ ُ ﺱ ﺍﻟﺬﻱ ﻳﻘﻮ ُﻡ ﻋﻠﻴ ِﻪ ﺍﳌﺒﺪﹸﺃ ﺍﻟﺬﻱ ُﻳﺘﱠ َ ﻫﻮ ﺍﻷﺳﺎ َ
ﺱ ﺍﻟﺬﻱ ﺗﻨﺒِﺜ ُﻖ ﻋﻨ ُﻪ ﺃﻧﻈﻤﺘُـﻪُ، ﺍﻟﺬﻱ ﺗﻘﻮ ُﻡ ﻋﻠﻴﻪ ﺣﻀﺎﺭ ﹸﺓ ﻫﺬﺍ ﺍﳌﺒﺪﺃِ ،ﻭﻫﻮ ﺍﻷﺳﺎ ُ
ﺱ ﺍﻟﺬﻱ ﻳﻘﻮ ُﻡ ﻋﻠﻴﻪ ﺱ ﺍﻟﺬﻱ ﺗﻘﻮ ُﻡ ﻋﻠﻴ ِﻪ ﺩﻭﻟُﺘ ُﻪ .ﻭ ِﻣ ْﻦ ﻫﻨﺎ ﻛﺎ ﹶﻥ ﺍﻷﺳﺎ ُ ﻭﻫﻮ ﺍﻷﺳﺎ ُ
ﺍﻹﺳﻼ ُﻡ ـ ﻓﻜﺮ ﹰﺓ ﻭﻃﺮﻳﻘ ﹰﺔ ـ ﻫﻮ ﺍﻟﻌﻘﻴﺪ ﹶﺓ ﺍﻹﺳﻼﻣﻴ ﹶﺔ.
4’n?tã tΑ¨“tΡ “Ï%©!$# É=≈tFÅ3ø9$#uρ ⎯Ï&Ï!θß™u‘uρ «!$$Î/ (#θãΨÏΒ#u™ (#ûθãΨtΒ#u™ t⎦⎪Ï%©!$# $pκš‰r'¯≈tƒ
‘⎯ÏμÎ7çFä.uρ ⎯ÏμÏFs3Íׯ≈n=tΒuρ «!$$Î/ öàõ3tƒ ⎯tΒuρ 4 ã≅ö6s% ⎯ÏΒ tΑu“Ρr& ü“Ï%©!$# É=≈tFÅ6ø9$#uρ ⎯Ï&Ï!θß™u
١٣
ُﻀـﺎ ُﺀ ﻭَﺍﻟ ﹶﻘـ َﺪﺭ
َ ﺍﻟ ﹶﻘ
ωÎ) |Nθßϑs? βr& C§øuΖÏ9 tβ$Ÿ2 $tΒuρ :ﻗﺎ ﹶﻝ ﺗﻌﺎﱃ ﰲ ﺳﻮﺭ ِﺓ ﺁ ﹺﻝ ِﻋﻤْﺮﺍ ﹶﻥ
#sŒÎ*sù ( ×≅y_r& >π¨Βé& Èe≅ä3Ï9uρ :ﻑِ ﻭَﻗﺎ ﹶﻝ ﰲ ﺳﻮﺭ ِﺓ ﺍ َﻷﻋْﺮﺍ Wξ§_xσ–Β $Y7≈tFÏ. «!$# ÈβøŒÎ*Î/
ﻭﻗﺎ ﹶﻝ ﰲ ﺳﻮﺭ ِﺓ šχθãΒωø)tGó¡o„ Ÿωuρ ( Zπtã$y™ tβρã½zù'tGó¡o„ Ÿω öΝßγè=y_r& u™!%y`
5=≈tGÅ2 ’Îû ωÎ) öΝä3Å¡àΡr& þ’Îû Ÿωuρ ÇÚö‘F{$# ’Îû 7πt6ŠÅÁ–Β ⎯ÏΒ z>$|¹r& !$tΒ :ﺪ ِ ﺍﳊﺪﻳ
⎯©9 ≅è% :ﻝ ﰲ ﺳﻮﺭ ِﺓ ﺍﻟﺘَﻮَﺑ ِﺔ ﻭﻗﺎ ﹶ ÖÅ¡o„ «!$# ’n?tã y7Ï9¨sŒ ¨βÎ) 4 !$yδr&uö9¯Ρ βr& È≅ö6s% ⎯ÏiΒ
šχθãΖÏΒ÷σßϑø9$# È≅2uθtGuŠù=sù «!$# ’n?tãuρ 4 $uΖ9s9öθtΒ uθèδ $uΖs9 ª!$# |=tFŸ2 $tΒ ωÎ) !$uΖu;‹ÅÁãƒ
’Îû Ÿωuρ ÏN¨uθ≈yϑ¡¡9$# ’Îû ;六sŒ ãΑ$s)÷WÏΒ çμ÷Ζtã Ü>â“÷ètƒ Ÿω :ﺳﺒَﺄ َ ﻭﻗﺎ ﹶﻝ ﰲ ﺳﻮﺭ ِﺓ
ﻭﻗﺎ ﹶﻝ ﰲ &⎦⎫Î7–Β 5=≈tGÅ2 ’Îû ωÎ) ãy9ò2r& Iωuρ y7Ï9¨sŒ ⎯ÏΒ ãtóô¹r& Iωuρ ÇÚö‘F{$#
§ΝèO Í‘$pκ¨]9$$Î/ ΟçFômuy_ $tΒ ãΝn=÷ètƒuρ È≅ø‹©9$$Î/ Νà69©ùuθtGtƒ “Ï%©!$# uθèδuρ :ﺳﻮﺭ ِﺓ ﺍﻷﻧْﻌﺎ ﹺﻡ
÷Λä⎢Ζä. $yϑÎ/ Νä3ã⁄Îm;sΨム§ΝèO öΝä3ãèÅ_ótΒ Ïμø‹s9Î) ¢ΟèO ( ‘wΚ|¡–Β ×≅y_r& #©|Óø)ã‹Ï9 ÏμŠÏù öΝà6èWyèö7tƒ
ô⎯ÏΒ ⎯ÏνÉ‹≈yδ (#θä9θà)tƒ ×πuΖ|¡xm öΝßγö6ÅÁè? βÎ)uρ : ﻭﻗﺎ ﹶﻝ ﰲ ﺳﻮﺭ ِﺓ ﺍﻟﻨﺴﺎ ِﺀ tβθè=yϑ÷ès?
( «!$# ωΖÏã ô⎯ÏiΒ @≅ä. ö≅è% 4 x8ωΖÏã ô⎯ÏΒ ⎯ÏνÉ‹≈yδ (#θä9θà)tƒ ×πy∞ÍhŠy™ öΝßγö6ÅÁè? βÎ)uρ ( «!$# ωΖÏã
٢١
ﺍﻟﻘِﻴـﺎ َﺩﺓﹸ ﺍﻟ ِﻔﻜﹾـ ﹺﺮﱠﻳﺔﹸ ﰲ ﺍﻹﺳـﻼ ﹺﻡ
ﻚ ﹺﺑﺤُﻜـ ﹺﻢ ﺤﻂﱠ ﺍﻟﻔِﻜ ُﺮ ﺭﺍﹺﺑ ﹶﻄﺔﹸ ﺍﻟ َﻮ ﹶﻃﻦﹺ ،ﻭﺫﻟ َ ﺱ ﹸﻛﻠﱠﻤﺎ ﺍْﻧ َ ﲔ ﺍﻟﻨﺎ ﹺ ﺸﺄﹸ ﺑ َ
َﺗـْﻨ َ
ﻉ ﻋـ ﹺﻦ ﺽ ﻭﺍﺣﺪ ِﺓ ﻭﺍﻟﺘﺼﺎِﻗ ﹺﻬ ْﻢ ﻬﺑﺎ ،ﻓﺘﺄ ُﺧ ﹸﺬ ُﻫ ْﻢ ﻏﺮﻳﺰ ﹸﺓ ﺍﻟﺒَﻘﺎ ِﺀ ﺑﺎﻟﺪﻓﺎ ﹺ ﺸ ﹺﻬ ْﻢ ﰲ ﺃﺭ ﹴ ﻋﻴ ِ
ﺽ ﺍﻟﱠـﱵ ﻉ ﻋ ﹺﻦ ﺍﻟﺒﻠ ِﺪ ﺍﻟﱠﺬﻱ َﻳﻌِﻴﺸﻮ ﹶﻥ ﻓﻴﻪ ،ﻭﺍﻷﺭ ﹺ ﺤ ِﻤﻠﹸﻬُ ْﻢ ﻋﻠﻰ ﺍﻟﺪﻓﺎ ﹺ ﺍﻟﻨﻔﺲﹺ ،ﻭَﺗ ْ
ﻂ ﻗﹸـ ﱠﻮ ﹰﺓﻳﻌﻴﺸﻮ ﹶﻥ ﻋﻠﻴﻬﺎ ،ﻭﻣ ْﻦ ﻫﻨﺎ َﺗ ﹾﺄﰐ ﺍﻟﺮﺍﺑﻄ ﹸﺔ ﺍﻟﻮﻃﻨﱠﻴﺔﹸ ،ﻭﻫ َﻲ ﺃﻗـﻞﱡ ﺍﻟـﺮﻭﺍﺑ ِ
ﻭﺃﻛﹶﺜ ُﺮﻫَﺎ ﺍْﻧﺨِﻔﺎﺿﺎﹰ ،ﻭﻫ َﻲ ﻣﻮﺟﻮﺩﹲﺓ ﰲ ﺍﳊﻴﻮﺍ ِﻥ ﻭﺍﻟﻄ ﹺﲑ ﻛﻤﺎ ﻫ َﻲ ﻣﻮﺟـﻮﺩﹲﺓ ﰲ
ﺍﻹﻧﺴﺎﻥِ ،ﻭﺗ ﹾﺄ ُﺧ ﹸﺬ ﺩﺍﺋِﻤﹰﺎ ﺍ ﹶﳌ ﹾﻈ َﻬ َﺮ ﺍﻟﻌﺎ ِﻃ ِﻔ ﱠﻲ .ﻭﻫﻲ َﺗ ﹾﻠ َﺰﻡُ ﰲ ﺣﺎﻟ ِﺔ ﺍﻋﺘـﺪﺍ ٍﺀ ﹶﺃ ْﺟَﻨﺒﹺـ ﹴﻲ
ﻋﻠﻰ ﺍﻟﻮﻃ ﹺﻦ ﹺﺑﻤُﻬﺎ َﺟ َﻤِﺘ ِﻪ ﺃﻭ ﺍﻻﺳْﺘﻴﻼ ِﺀ َﻋﹶﻠْﻴﻪِ ،ﻭﻻ ﺷ ﹾﺄ ﹶﻥ ﳍﺎ ﰲ ﺣﺎﻟ ِﺔ ﺳَﻼﻣ ِﺔ ﺍﻟﻮﻃ ﹺﻦ
ﺝ ِﻣﻨْـ ُﻪ ﺍﻧﺘـﻬَﻰ ﻋﻤﹸﻠﻬَـﺎ، ﻣ َﻦ ﺍﻻﻋﺘﺪﺍ ِﺀ .ﻭﺇﺫﺍ ُﺭﺩﱠ ﺍ َﻷ ْﺟَﻨﹺﺒ ﱡﻲ ﻋ ﹺﻦ ﺍﻟﻮﻃ ﹺﻦ ﺃ ْﻭ ﺃﹸ ْﺧ ﹺﺮ َ
ﺖ ﺭﺍﺑﻄ ﹰﺔ ﻣﻨﺨﻔﻀ ﹰﺔ. ﻚ ﻛﺎﻧ ْ ﻭﻟﺬﻟ َ
ﺱ ﺭﺍﺑﻄ ﹲﺔ ﻗﻮ ِﻣﱠﻴﺔﹲ ،ﻭﻫ َﻲ ﺍﻟﺮﺍﺑﻄ ﹸﺔ ﲔ ﺍﻟﻨﺎ ﹺ ﺸﺄﹸ ﺑ َ
ﺿﱢﻴ ﹶﻘﹰﺎ َﺗْﻨ َ
ﲔ ﻳﻜﻮ ﹸﻥ ﺍﻟﻔﻜ ُﺮ َ ﻭﺣ َ
ﺻﻞﹸ ﻓﻴ ِﻪ ﻏﺮﻳـﺰ ﹸﺓ ﺍﻟﺒﻘـﺎ ِﺀ ﻚ ﺃ ﱠﻥ ﺍﻹﻧﺴﺎ ﹶﻥ َﺗَﺘﹶﺄ ﱠ ﺸ ﹾﻜ ﹴﻞ ﹶﺃ ْﻭ َﺳﻊَ ،ﻭﺫﻟ َ ﺍﻟﻌﺎﺋﻠﻴﱠ ﹸﺔ ﻭﻟﻜ ْﻦ ﹺﺑ َ
ﺾ ِﻓ ﹾﻜ ﹺﺮﱠﻳﹰﺎ ﹶﻓ ْﺮ ِﺩﱠﻳﺔﹲ ،ﻭﺇﺫﺍ َﻧﻤَﺎ
ﺨ ِﻔ ﹺ ﻓﹶﻴﻮ َﺟﺪُ ﻋﻨ َﺪﻩُ ُﺣﺐﱡ ﺍﻟﺴِﻴﺎ َﺩﺓِ ،ﻭﻫ َﻲ ﰲ ﺍﻹﻧﺴﺎ ِﻥ ﺍﳌﹸْﻨ َ
ﻉﺴﻴَﺎ َﺩ ِﺓ ﹶﻟ َﺪْﻳﻪِ ،ﻓﲑﻯ ﺳﻴﺎﺩ ﹶﺓ ﻋﺎِﺋﹶﻠِﺘ ِﻪ ﻭﹸﺃ ْﺳ َﺮِﺗﻪِ ،ﹸﺛﻢﱠ َﻳﺘﱠﺴ ُﻊ ﺑﺎﱢﺗﺴَﺎ ﹺ ﺐ ﺍﻟ ِ
ﺴﻊُ ﺣ ﱡ َﻭ ْﻋﻴُﻪُ َﻳﱠﺘ ِ
ﺤﻘﱡـ ﹺﻖ ﺍﻷُﻓﹸ ﹺﻖ ﻭُﻧ ُﻤﻮﱢ ﺍﻹﺩﺭﺍ ِﻙ ﻓﲑﻯ ﺳﻴﺎﺩ ﹶﺓ ﹶﻗ ْﻮ ِﻣ ِﻪ ﰲ َﻭ ﹶﻃﹺﻨ ِﻪ ﹶﺃ ﱠﻭﻻﹰ ،ﹸﺛﻢﱠ ﻳﺮﻯ ﻋﻨـ َﺪ َﺗ َ
ﺸﺄﹸ ﻋ ْﻦ ﻫﺬ ِﻩ ﺍﻟﻨﺎ ِﺣﻴَـ ِﺔ ﻚ َﺗْﻨ َ
ﺳﻴﺎﺩ ِﺓ ﻗﻮ ِﻣ ِﻪ ﰲ ﻭﻃﻨ ِﻪ ﺳﻴﺎ َﺩَﺗﻬُ ْﻢ ﻋﻠﻰ ﻏ ﹺﲑ ِﻫﻢْ ،ﻭﻟﺬﻟ َ
٢٢
ﺕﲔ ﺍﻷﻓﺮﺍ ِﺩ ﰲ ﺍﻷُﺳﺮ ِﺓ ﻋﻠﻰ ﺳﻴﺎ ِﺩِﺗﻬَﺎ ،ﺣﺘﱠﻰ ﺇﺫﺍ ﺍﺳـﺘﻘﺮ ِ ﺤﱢﻠﱠﻴ ﹲﺔ ﺑ َ ﺕ َﻣ َﻣُﺨﺎﺻﻤﺎ ٌ
ﺕﺖ ﺇﱃ ﳐﺎﺻـﻤﺎ ٍ ﺍﻟﺴﻴﺎﺩ ﹸﺓ ﰲ ﻫﺬﻩ ﺍﻷﺳﺮ ِﺓ ﻷ َﺣ ِﺪﻫَﺎ ﺑﺎﻧﺘﺼﺎﺭ ِﻩ ﻋﻠﻰ ﻏ ﹺﲑ ِﻩ ﺍْﻧَﺘ ﹶﻘﹶﻠ ْ
ﺴَﺘ ِﻘ ﱠﺮ ﺍﻟـﺴﻴﺎﺩ ﹸﺓ
ﲔ ﻫﺬ ِﻩ ﺍﻷُﺳﺮ ِﺓ ﻭﺑﲔ ﻏﻴﹺﺮﻫَﺎ ﻣ َﻦ ﺍﻷُ َﺳ ﹺﺮ ﻋﻠﻰ ﺍﻟﺴﻴﺎﺩﺓِ ،ﺣﺘﱠﻰ َﺗ ْ ﺑ َ
ﺸﺄﹸ
ﺨَﺘِﻠﻔﹶـﺔٍ ،ﺛﹸـ ﱠﻢ َﺗﻨْـ َﺱ ﻣ ْﻦ ﹸﺃﺳَـ ﹴﺮ ﻣُ ْ ﺠﻤُﻮ َﻋ ٍﺔ ﻣ َﻦ ﺍﻟﻨﺎ ﹺ
ﻋﻠﻰ ﺍﻟﻘﻮ ﹺﻡ ﻷُﺳﺮ ٍﺓ ﹶﺃ ْﻭ ِﻟ َﻤ ْ
ﻉ ﰲ ُﻣ ْﻌﺘَـ َﺮ ِﻙﲔ ﻫﺆﻻ ِﺀ ﺍﻟﻘﻮ ﹺﻡ ﻭﻏ ﹺﲑ ِﻫ ْﻢ ﻋﻠﻰ ﺍﻟﺴﻴﺎﺩ ِﺓ ﻭﺍﻻ ْﺭِﺗﻔﹶـﺎ ﹺ ﺕﺑ َ ﺍﳌﺨﺎﺻﻤﺎ ُ
ﺐ ﻋﻠـﻴ ﹺﻬﻢُ ﺏ ﻫﺬ ِﻩ ﺍﻟﺮﺍﺑﻄﺔِ ،ﻭَﻳ ْﻐﻠِـ ُ ﺼﹺﺒﱠﻴﺔﹸ ﻋﻠﻰ ﺃﺻْﺤﺎ ﹺ ﻚ َﺗ ْﻐِﻠﺐُ ﺍﻟ َﻌ َ ﺍﳊﻴﺎ ِﺓ .ﻭﻟﺬﻟ َ
ﺖ ﺭﺍﺑﻄ ﹰﺔ ﻏ َﲑ ﺇﻧْـﺴﺎﹺﻧﱠﻴﺔٍ، ﻚ ﻛﺎﻧ ْ ﺍﳍﻮﻯ ﻭُﻧﺼْـ َﺮﺓﹸ َﺑ ْﻌﻀِـ ﹺﻬ ْﻢ ﻋﻠﻰ ﻏ ﹺﲑ ِﻫ ْﻢ .ﻭﻟﺬﻟ َ
ﺸ َﻐ ﹾﻞ َﻋﻨْﻬـﺎﺕ ﺍﻟﺪﺍ ِﺧِﻠﻴﱠـ ِﺔ ﹺﺇ ﹾﻥ ﹾﱂ ﺗُـ ْ ﺿ ﹰﺔ ِﻟ ﹾﻠﻤُﺨﺎﺻـﻤﺎ ِ ﻭَﺗ ﹶﻈﻞﱡ ﻫﺬ ِﻩ ﺍﻟﺮﺍﺑﻄ ﹸﺔ ﻋُ ْﺮ َ
ﺕ ﺍﳋﺎﺭ ﹺﺟﱠﻴ ِﺔ. ﺑﺎﳌﺨﺎﺻﻤﺎ ِ
ﺏ :ﹶﺃ ﱠﻭ ﹰﻻ :ﻷﻧﱠﻬﺎ
ﻚ ﻓﺎﻟﺮﺍﺑﻄ ﹸﺔ ﺍﻟﻮﻃﻨﱠﻴ ﹸﺔ ﺭﺍﺑﻄ ﹲﺔ ﻓﺎ ِﺳ َﺪﹲﺓ ِﻟﺜﹶﻼﹶﺛ ِﺔ ﺃ ْﺳﺒَﺎ ﹴ ﻭﻋﻠﻰ ﺫﻟ َ
ﲔ ﻳـﺴ ُﲑ ﰲ ﻃﺮﻳـ ﹺﻖ ﻂ ﺍﻹﻧﺴﺎ ﹶﻥ ﺑﺎﻹﻧﺴﺎ ِﻥ ﺣ َ ﻀ ﹲﺔ ﻻ َﺗْﻨ ﹶﻔﻊُ ﻷ ﹾﻥ ﺗَﺮﺑُ ﹶ
ﺨ ِﻔ َ
ﺭﺍﺑﻄ ﹲﺔ ﻣُْﻨ َ
ﻉ ﻋـ ﹺﻦ ﺽ .ﻭﺛﺎﻧﹺﻴﹰﺎ :ﻷﱠﻧﻬَﺎ ﺭﺍﺑﻄ ﹲﺔ ﻋﺎﻃﻔﱠﻴ ﹲﺔ ﺗﻨﺸﹸﺄ ﻋ ْﻦ ﻏﺮﻳﺰ ِﺓ ﺍﻟﺒﻘﺎ ِﺀ ﺑﺎﻟـﺪﻓﺎ ﹺ ﺍﻟﻨﻬﻮ ﹺ
ﻂ ﺍﻟـﺪﺍﺋﻤﻲ ﺿ ﹲﺔ ﻟﻠﺘﻐ ﹺﲑ ﻭﺍﻟﺘﺒﺪﻝﹺ ،ﻓﻼ ﺗﺼﹸﻠ ُﺢ ﻟﻠﺮﺑ ِ ﺍﻟﻨﻔﺲﹺ ،ﻭﺍﻟﺮﺍﺑﻄ ﹸﺔ ﺍﻟﻌﺎﻃﻔﻴﱠ ﹸﺔ ُﻋ ْﺮ َ
ﲔ ﺍﻹﻧﺴﺎ ِﻥ ﻭﺍﻹﻧﺴﺎ ِﻥ .ﻭﺛﺎِﻟﹶﺜﹰﺎ :ﻷﱠﻧﻬَﺎ ﺭﺍﺑﻄ ﹲﺔ ﻣُ َﺆﻗﱠَﺘ ﹲﺔ ﺗُﻮ َﺟﺪُ ﰲ ﺣﺎﻟ ِﺔ ﺍﻟﺪﻓﺎﻉﹺ ،ﺃﻣﱠﺎ ﺑ َ
ﺻِﻠﻴﱠ ﹸﺔ ﻟِﻺﻧﺴﺎ ِﻥ ــ ﻓﻼ ﻭﺟﻮ َﺩ ﳍـﺎ، ﰲ ﺣﺎﻟ ِﺔ ﺍﻻ ْﺳِﺘﻘﹾﺮﺍ ﹺﺭ ــ ﻭﻫ َﻲ ﺍﳊﺎﻟ ﹸﺔ ﺍﻷ ْ
ﲔ ﺑَﲏ ﺍﻹﻧﺴﺎ ِﻥ. ﻚ ﻻ ﺗﺼﻠ ُﺢ ﻷ ﹾﻥ ﺗﻜﻮ ﹶﻥ ﺭﺍﺑﻄ ﹰﺔ ﺑ َ ﻭﻟﺬﻟ َ
ﺏ :ﺃ ﱠﻭ ﹰﻻ :ﻷﻧﱠﻬﺎ ﺭﺍﺑﻄـ ﹲﺔ
ﻚ ﺍﻟﺮﺍﺑﻄ ﹸﺔ ﺍﻟﻘﻮﻣﱠﻴ ﹸﺔ ﻓﺎﺳﺪﹲﺓ ﻟﺜﻼﺛ ِﺔ ﺃﺳﺒﺎ ﹴ ﻭﻛﺬﻟ َ
ﺽ. ﻂ ﺍﻹﻧﺴﺎ ﹶﻥ ﺑﺎﻹﻧﺴﺎ ِﻥ ﺣﲔ ﻳﺴ ُﲑ ﰲ ﻃﺮﻳ ﹺﻖ ﺍﻟﻨـﻬﻮ ﹺ ﹶﻗَﺒِﻠﱠﻴ ﹲﺔ ﻭﻻ ﺗﺼﻠ ُﺢ ﻷ ﹾﻥ ﺗﺮﺑُ ﹶ
ﻭﺛﺎﻧﹺﻴﹰﺎ :ﻷﻧﱠﻬﺎ ﺭﺍﺑﻄ ﹲﺔ ﻋﺎﻃﻔﱠﻴ ﹲﺔ ﺗﻨﺸﹸﺄ ﻋ ْﻦ ﻏﺮﻳﺰ ِﺓ ﺍﻟﺒﻘﺎﺀِ ،ﻓﻴﻮﺟَـ ُﺪ ﻣْﻨﻬَـﺎ ﺣـ ﱡ
ﺐ
ﺱ
ﲔ ﺍﻟﻨـﺎ ﹺ
ﺕﺑ َ ﺐ ﺍﳋﺼﻮﻣﺎ ِ ﺴﺒﱢ ُ
ﺍﻟﺴﻴﺎﺩ ِﺓ .ﻭﺛﺎِﻟﹶﺜﹰﺎ :ﻷﱠﻧﻬَﺎ ﺭﺍﺑﻄ ﹲﺔ ﻏﻴُﺮ ﺇﻧﺴﺎﹺﻧﱠﻴﺔٍ ،ﺇ ﹾﺫ ُﺗ َ
ﲔ ﺑﲏ ﺍﻹﻧﺴﺎ ِﻥ. ﻚ ﻻ ﺗﺼﻠ ُﺢ ﻷ ﹾﻥ ﺗﻜﻮ ﹶﻥ ﺭﺍﺑﻄ ﹰﺔ ﺑ َ ﻋﻠﻰ ﺍﻟﺴﻴﺎﺩﺓِ ،ﻭﻟﺬﻟ َ
٢٣
ﺱﲔ ﺍﻟﻨـﺎ ﹺ ﻂ ﺍﻟﻔﺎﺳﺪ ِﺓ ﺍﻟﱠﱵ ﻗ ْﺪ ﻳَُﺘ َﻮ ﱠﻫﻢُ ﻭﺟﻮ ُﺩﻫَﺎ ﺭﺍﺑﻄ ﹰﺔ ﺑـ َ ﻭﻣ َﻦ ﺍﻟﺮﻭﺍﺑ ِ
ﺲ ﳍﺎ ﻧﹺﻈﺎ ٌﻡ ﻳﻨﺒِﺜ ُﻖ ﻋْﻨﻬَﺎ .ﺃﻣﱠﺎ ﺍﻟﺮﺍﺑﻄ ﹸﺔ ﺤﱠﻴﺔﹸ ،ﻭﺍﻟﺮﺍﺑﻄ ﹸﺔ ﺍﻟﺮُﻭ ِﺣﻴﱠ ﹸﺔ ﺍﻟﱠﱵ ﻟﻴ َ ﺼﹶﻠ ِ ﺍﻟﺮﺍﺑﻄ ﹸﺔ ﺍ ﹶﳌ ْ
ﻂ ﺑﲏ ﺍﻹﻧﺴﺎﻥِ ،ﻷﻧﱠﻬﺎ ُﻋ ْﺮﺿَـ ﹲﺔ ﺍﳌﺼﻠﺤﻴﱠ ﹸﺔ ﻓﻬ َﻲ ﺭﺍﺑﻄ ﹲﺔ ﻣُ َﺆﻗﱠَﺘ ﹲﺔ ﻭﻻ ﺗﺼﻠ ُﺢ ﻷ ﹾﻥ ﺗﺮﺑ ﹶ
ﺤ ِﺔ. ﺼﹶﻠ َ ﻟِﻠ ُﻤﺴﺎ َﻭ َﻣ ِﺔ ﻋﻠﻰ َﻣﺼَﺎِﻟ َﺢ ﺃﻛ َﱪ ِﻣﻨْﻬﺎ ،ﹶﻓَﺘ ﹾﻔ ِﻘﺪُ ﻭﺟﻮ َﺩﻫَﺎ ﰲ ﺣﺎﻟ ِﺔ َﺗ ْﺮﺟﹺﻴ ﹺﺢ ﺍ ﹶﳌ ْ
ﻀ ﹺﻬﻢْ ،ﻭﻷﻧﱠﻬﺎ ﺗﻨﺘﻬﻲ ﺱ ﻋ ْﻦ ﺑﻌ ِ ﺼﻞﹸ ﺍﻟﻨﺎ َ ﺖ ﺍﳌﺼﻠﺤ ﹸﺔ ﺗﻨﺘﻬﻲ ،ﻭَﺗ ﹾﻔ ِ ﻭﻷﱠﻧﻬَﺎ ﺇﺫﺍ ﺗﺒﺎَﻳَﻨ ِ
ﺖ ﺭﺍﺑﻄ ﹰﺔ َﺧ ِﻄ َﺮ ﹰﺓ ﻋﻠﻰ ﺃﻫِﻠﻬَﺎ. ﻚ ﻛﺎﻧ ْ ﲔ َﺗِﺘ ﱡﻢ ﻫﺬ ِﻩ ﺍﳌﺼﺎﱀﹸ ،ﻭﻟﺬﻟ َ ﺣ َ
ﻭﺃ ﱠﻣﺎ ﺍﻟﺮﺍﺑﻄ ﹸﺔ ﺍﻟﺮُﻭ ِﺣﻴﱠ ﹸﺔ ﺑﻼ ﻧﻈﺎ ﹴﻡ ﻳﻨﺒﺜ ُﻖ ﻋْﻨﻬَﺎ ،ﻓﺈﱠﻧﻬَﺎ َﺗ ﹾﻈﻬَـ ُﺮ ﰲ ﺣﺎﻟـ ِﺔ
ﺖ ﺭﺍﺑﻄ ﹰﺔ ﺟُ ْﺰِﺋﱠﻴ ﹰﺔ ﻏ َﲑ َﻋ َﻤِﻠﱠﻴﺔٍ،
ﻚ ﻛﺎﻧ ْ ﺍﻟَﺘ َﺪﱡﻳﻦﹺ ،ﻭﻻ َﺗ ﹾﻈ َﻬﺮُ ﰲ ﻣُ ْﻌَﺘ َﺮ ِﻙ ﺍﳊﻴﺎ ِﺓ .ﻭﻟﺬﻟ َ
ﺱ ﰲ ُﺷﺆُﻭ ِﻥ ﺍﳊﻴﺎﺓِ ،ﻭﻣـ ْﻦ ُﻫﻨَـﺎ ﹾﱂ ﲔ ﺍﻟﻨﺎ ﹺ ﻭﻻ ﺗﺼـﻠ ُﺢ ﻷ ﹾﻥ ﺗﻜﻮ ﹶﻥ ﺭﺍﺑﻄ ﹰﺔ ﺑ َ
ﺏ ﺍﻷﻭﺭﻭﱢﺑﱠﻴ ِﺔ ﻣ َﻊ ﺃﻧﱠﻬﺎ ﺸﻌُﻮ ﹺﲔ ﺍﻟ َُﺗﺼْـﻠﹸﺢ ﺍ ﻟﻌﻘﻴﺪ ﹸﺓ ﺍﻟَﻨﺼْﺮﺍﹺﻧﱠﻴﺔﹸ ﻷ ﹾﻥ ﺗﻜﻮ ﹶﻥ ﺭﺍﺑﻄ ﹰﺔ ﺑ َ
ﹸﻛﻠﱠﻬﺎ َﺗ ْﻌَﺘﹺﻨﻘﹸﻬَﺎ ،ﻷﻧﱠﻬﺎ ﺭﺍﺑﻄ ﹲﺔ ﺭﻭ ِﺣﱠﻴ ﹲﺔ ﻻ ﻧﻈﺎ َﻡ ﳍﺎ.
ﻂ ﺍﻹﻧـﺴﺎ ﹶﻥ ﻂ ﺍﻟﺴﺎﹺﺑ ﹶﻘ ِﺔ ﻷ ﹾﻥ ﺗـﺮﺑ ﹶ ﻚ ﻻ ﺗﺼﹸﻠ ُﺢ َﺟﻤِﻴ ُﻊ ﺍﻟﺮﻭﺍﺑ ِ ﻭﻟـﺬﻟ َ
ﻂﺽ .ﻭﺍﻟﺮﺍﺑﻄ ﹸﺔ ﺍﻟﺼَﺤﻴﺤ ﹸﺔ ﻟِـ َﺮْﺑ ِ ﲔ ﻳﺴ ُﲑ ﰲ ﻃﺮﻳ ﹺﻖ ﺍﻟُﻨﻬﻮ ﹺ ﺑﺎﻹﻧﺴﺎ ِﻥ ﰲ ﺍﳊﻴﺎ ِﺓ ﺣ َ
َﺑﻨﹺﻲ ﺍﻹﻧﺴﺎ ِﻥ ﰲ ﺍﳊﻴﺎ ِﺓ ﻫ َﻲ ﺭﺍﺑﻄ ﹸﺔ ﺍﻟﻌﻘﻴﺪ ِﺓ ﺍﻟﻌﻘﻠﱠﻴ ِﺔ ﺍﻟﱠﱵ ﻳﻨﺒﺜ ُﻖ ﻋﻨْﻬﺎ ﻧﻈﺎ ٌﻡ .ﻭﻫﺬ ِﻩ
ﻫ َﻲ ﺍﻟﺮﺍﺑﻄ ﹸﺔ ﺍ ﹶﳌْﺒ َﺪِﺋﱠﻴﺔﹸ.
ﻭﺍﳌﺒﺪﹸﺃ ﻋﻘﻴﺪﹲﺓ ﻋﻘﻠﱠﻴ ﹲﺔ ﻳﻨﺒﺜ ُﻖ ﻋﻨﻬﺎ ﻧﻈﺎ ٌﻡ .ﺃﻣﱠﺎ ﺍﻟﻌﻘﻴﺪ ﹸﺓ ﻓﻬ َﻲ ﻓﻜﺮﹲﺓ ﻛﱢﻠﻴَـ ﹲﺔ
ﻋ ﹺﻦ ﺍﻟﻜﻮ ِﻥ ﻭﺍﻹﻧﺴﺎ ِﻥ ﻭﺍﳊﻴﺎﺓِ ،ﻭﻋﻤﱠﺎ ﻗﺒ ﹶﻞ ﻫﺬ ِﻩ ﺍﳊﻴﺎ ِﺓ ﺍﻟ ُﺪﻧْﻴﺎ ﻭﻋﻤﱠﺎ ﺑﻌ َﺪﻫَﺎ ،ﻭﻋ ْﻦ
ﻋﻼﹶﻗِﺘﻬَﺎ ﲟﺎ ﻗﺒﹶﻠﻬَﺎ ﻭﻣﺎ ﺑﻌ َﺪﻫَﺎ .ﻭﺃﻣﱠﺎ ﺍﻟﻨﻈﺎ ُﻡ ﺍﳌﻨﺒﺜ ُﻖ ﻋ ْﻦ ﻫـﺬ ِﻩ ﺍﻟﻌﻘﻴـﺪ ِﺓ ﻓﻬـ َﻮ
ﺕ ﳌﺸﺎﻛ ﹺﻞ ﺍﻹﻧﺴﺎﻥِ ،ﻭﺑﻴﺎ ﹲﻥ ﻟﻜﻴ ِﻔﱠﻴ ِﺔ َﺗْﻨﻔِﻴ ِﺬ ﺍﳌﻌﺎﳉﺎﺕِ ،ﻭﺍﶈﺎﻓﻈـ ِﺔ ﻋﻠـﻰ ﻣُﻌﺎﳉﺎ ٌ
ﺍﻟﻌﻘﻴـﺪﺓِ ،ﻭﲪـ ﹺﻞ ﺍﳌﺒﺪِﺃ .ﻓﻜـﺎ ﹶﻥ ﺑﻴﺎ ﹸﻥ ﺍﻟﻜﻴﻔﱠﻴ ِﺔ ﻟﻠﺘﻨﻔﻴ ِﺬ ﻭﻟﻠﻤﺤﺎﻓﻈ ِﺔ ﻭﳊﻤـ ﹺﻞ
ﺕ ﻓﻜــﺮﺓﹰ، ﻚ ﻭﻫ َﻮ ﺍﻟﻌﻘـﻴـﺪ ﹸﺓ ﻭﺍﳌﻌـﺎﳉﺎ ُ ﺍﻟﺪﻋﻮ ِﺓ ﻃـﺮﻳﻘﺔﹰ ،ﻭﻣﺎ ﻋﺪﺍ ﺫﻟ َ
ﻭ ِﻣ ْﻦ ﻫُﻨﺎ ﻛﺎ ﹶﻥ ﺍﳌﺒﺪﹸﺃ ﻓِﻜﺮ ﹰﺓ ﻭﻃﺮﻳﻘ ﹰﺔ.
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ﷲ ﹶﻟﻪُ ﺑ ِﻪ ﻭﺃ ْﻣ ﹺﺮ ِﻩﻭﺍﳌﺒﺪﹸﺃ ﻻ ُﺑﺪﱠ ﺃ ﹾﻥ ﻳﻨﺸﹶﺄ ﰲ ﺫﻫ ﹺﻦ ﺍﻟﺸﺨﺺﹺ ،ﺇﻣﱠﺎ ﺑﻮﺣ ﹺﻲ ﺍ ِ
ﺺ .ﺃﻣﱠﺎ ﺍﳌﺒﺪﹸﺃ ﺍﻟﱠﺬﻱ ﻳﻨﺸﹸﺄ ﰲ ﺫﻫ ﹺﻦ ﻚ ﺍﻟﺸﺨ ﹺ ﺸ ﹺﺮﻕُ ﰲ ﺫﻟ َ ﺑﺘﺒﻠﻴ ِﻐ ِﻪ .ﻭﺇﻣﱠﺎ ﺑﻌﺒﻘﺮﱠﻳ ٍﺔ ﺗُ ْ
ﷲ ﻟ ُﻪ ﺑ ِﻪ ﻓﻬ َﻮ ﺍﳌﺒﺪﹸﺃ ﺍﻟﺼﺤﻴﺢُ ،ﻷﻧﱠ ُﻪ ﻣ ْﻦ ﺧﺎﻟ ﹺﻖ ﺍﻟﻜﻮ ِﻥ ﻭﺍﻹﻧﺴﺎ ِﻥ ﺍﻹﻧﺴﺎ ِﻥ ﺑﻮﺣ ﹺﻲ ﺍ ِ
ﷲ .ﻓﻬ َﻮ ﻣﺒﺪﹲﺃ ﻗﻄﻌﻲﱞ .ﻭﺃﻣﱠﺎ ﺍﳌﺒﺪﹸﺃ ﺍﻟﱠﺬﻱ ﻳﻨﺸﺄ ﰲ ﺫﻫ ﹺﻦ ﺷـﺨ ﹴ
ﺺ ﻭﺍﳊﻴﺎﺓِ ،ﻭﻫ َﻮ ﺍ ُ
ﻕ ﻓﻴ ِﻪ ﻓﻬ َﻮ ﻣﺒﺪﹲﺃ ﺑﺎﻃﻞﹲ ،ﻷﻧﱠ ُﻪ ﻧﺎ ِﺷ ﹲﺊ ﻋ ْﻦ ﻋﻘ ﹴﻞ ﳏﺪﻭ ٍﺩ َﻳ ْﻌﺠﹺـ ُﺰ ﻋـ ﹺﻦ ﺑﻌﺒﻘﺮﱠﻳ ٍﺔ ﺗُﺸﺮ ُ
ﻑ
ﺕ ﻭﺍﻻﺧـﺘﻼ ِ ﺿ ﹲﺔ ﻟﻠﺘﻔﺎﻭ ِ
ﺍﻹﺣﺎ ﹶﻃ ِﺔ ﺑﺎﻟﻮﺟﻮﺩِ ،ﻭﻷ ﱠﻥ ﻓﻬ َﻢ ﺍﻹﻧﺴﺎ ِﻥ ﻟﻠﺘﻨﻈﻴ ﹺﻢ ُﻋ ْﺮ َ
ﻱ ﺇﱃ ﺾ ﺍﳌـﺆ ّﺩ َ ﺾ ﻭﺍﻟﺘﺄﺛﱡ ﹺﺮ ﺑﺎﻟﺒﻴﹶﺌ ِﺔ ﺍﻟﱠﱵ ﻳَﻌﻴﺶُ ﻓﻴﻬﺎ ﳑﱠﺎ ﻳُْﻨِﺘﺞُ ﺍﻟﻨﻈﺎ َﻡ ﺍﳌﺘﻨﺎِﻗ َ ﻭﺍﻟﺘﻨﺎﻗ ﹺ
ﻼﰲ ﺺ ﺑـﺎ ِﻃ ﹰ ﺸﺄﹸ ﰲ ﺫﻫ ﹺﻦ ﺷـﺨ ﹴ ﻚ ﻛﺎ ﹶﻥ ﺍﳌﺒﺪﹸﺃ ﺍﻟﱠﺬﻱ َﻳْﻨ َ ﺷﻘﺎ ِﺀ ﺍﻹﻧﺴﺎ ِﻥ .ﻭﻟﺬﻟ َ
ﻋﻘﻴ َﺪِﺗ ِﻪ ﻭﰲ ﻧﻈﺎ ِﻣ ِﻪ ﺍﻟﱠﺬﻱ َﻳْﻨَﺒِﺜﻖُ َﻋْﻨﻬَﺎ.
ﺱ ﰲ ﺍﳌﺒﺪِﺃ ﻫ َﻮ ﺍﻟﻔﻜﺮ ﹸﺓ ﺍﻟ ﹸﻜﻠﱢَﻴ ﹸﺔ ﻋـ ﹺﻦ ﺍﻟﻜـﻮ ِﻥ ﻚ ﻛﺎ ﹶﻥ ﺍﻷﺳﺎ ُ ﻭﻋﻠﻰ ﺫﻟ َ
ﺖ ﺍﻟﻄﺮﻳ ﹶﻘﺔﹸ ﺍﻟﱠﱵ ﲡﻌ ﹸﻞ ﺍﳌﺒﺪﹶﺃ ﻣﻮﺟﻮﺩﹰﺍ ُﻣَﻨﻔﱠﺬﹰﺍ ﰲ ُﻣ ْﻌَﺘ َﺮ ِﻙ ﻭﺍﻹﻧﺴﺎ ِﻥ ﻭﺍﳊﻴﺎﺓِ ،ﻭﻛﺎﻧ ِ
ﺍﳊﻴﺎ ِﺓ ﺃﻣْﺮﹰﺍ ﻻﺯﹺﻣﹰﺎ ﳍﺬ ِﻩ ﺍﻟﻔﻜﺮ ِﺓ ﺣﺘﱠﻰ ﻳﻮ َﺟ َﺪ ﺍﳌﺒﺪﹸﺃ .ﺃﻣﱠﺎ ﻛﻮ ﹸﻥ ﺍﻟﻔﻜـﺮ ِﺓ ﺍﻟﻜﱢﻠﻴَـ ِﺔ
ﺃﺳﺎﺳﹰﺎ ﹶﻓﹺﺈﻧﱢﻬﺎ ﻫ َﻲ ﺍﻟﻌﻘﻴﺪﺓﹸ ،ﻭﻫ َﻲ ﺍﻟﻘﺎﻋﺪ ﹸﺓ ﺍﻟﻔﻜﺮﱠﻳﺔﹸ ،ﻭﻫ َﻲ ﺍﻟﻘﻴـﺎﺩ ﹸﺓ ﺍﻟﻔﻜﺮﻳﱠـﺔﹸ،
ﻱ ﻭ ﹺﻭ ْﺟ َﻬﺔﹸ ﻧﻈ ﹺﺮ ِﻩ ﰲ ﺍﳊﻴﺎﺓِ ،ﻭﻋﻠﻴْﻬﺎ ﻭﻋﻠﻰ ﺃﺳﺎ ِﺳﻬَﺎ َﻳَﺘ َﻌﱠﻴﻦُ ﺍﱢﺗﺠَﺎ ُﻩ ﺍﻹﻧﺴﺎ ِﻥ ﺍﻟﻔﻜ ﹺﺮ ﱡ
ﺕ ﻣﺸﺎﻛ ﹺﻞ ﺍﳊﻴﺎﺓِ ،ﻭﺃﻣﱠﺎ ﻛـﻮ ﹸﻥ ُﺗْﺒﻨَﻰ ﲨﻴ ُﻊ ﺍﻷﻓﻜﺎﺭﹺ ،ﻭﻋﻨْﻬﺎ ﺗﻨﺒﺜ ُﻖ ﲨﻴ ُﻊ ﻣﻌﺎﳉﺎ ِ
ﺍﻟﻄﺮﻳﻘ ِﺔ ﺃﻣْﺮﹰﺍ ﻻﺯﹺﻣﺎﹰ ،ﻓﺈ ﱠﻥ ﺍﻟﻨﻈﺎ َﻡ ﺍﻟﱠﺬﻱ ﻳﻨﺒﺜ ُﻖ ﻋ ﹺﻦ ﺍﻟﻌﻘﻴﺪ ِﺓ ﺇﺫﺍ ﹾﱂ ﻳﺘﻀ ﱠﻤ ْﻦ َﺑﻴَـﺎ ﹶﻥ
ﻛﻴ ِﻔﱠﻴ ِﺔ ﺍﻟﺘﻨﻔﻴ ِﺬ ﻟﻠﻤﻌﺎﳉﺎﺕِ ،ﻭﺑﻴﺎ ﹶﻥ ﻛﻴﻔﱠﻴ ِﺔ ﺍﶈﺎﻓﻈ ِﺔ ﻋﻠﻰ ﺍﻟﻌﻘﻴﺪﺓِ ،ﻭﺑﻴﺎ ﹶﻥ ﻛﻴﻔﻴﱠـ ِﺔ
ﺿﱠﻴ ﹰﺔ َﺗْﺒﻘﹶـﻰ ﰲ ﺑُﻄـﻮ ِﻥ ﺖ ﺍﻟﻔﻜﺮ ﹸﺓ ﻓﻠﺴﻔ ﹰﺔ َﺧﻴَﺎِﻟﱠﻴ ﹰﺔ ﹶﻓ ْﺮ ِ ﲪ ﹺﻞ ﺍﻟﺪﻋﻮ ِﺓ ﻟﻠﻤﺒﺪﺃِ ،ﻛﺎﻧ ْ
ﻚ ﻛﺎ ﹶﻥ ﻻ ُﺑﺪﱠ ﻣ َﻦ ﺠﹶﻠ ﹰﺔ ﺩﻭ ﹶﻥ ﺃ ﹾﻥ ﻳﻜﻮ ﹶﻥ ﳍﺎ ﺃﺛ ٌﺮ ﰲ ﺍﳊﻴﺎ ِﺓ ﺍﻟﺪﻧﻴﺎ .ﻭﻟﺬﻟ َ ﺴﱠﺐ ﻣُ َ
ﺍﻟﻜﺘ ﹺ
ﺕ ﺍﳌﺸﺎﻛﻞﹺ ،ﻭﻻ ُﺑﺪﱠ ﻣ َﻦ ﺍﻟﻄﺮﻳﻘﺔِ ،ﺣﺘﱠـﻰ ﻳﻜـﻮ ﹶﻥ ﺍﻟﻌﻘﻴﺪﺓِ ،ﻭﻻ ُﺑﺪﱠ ﻣ ْﻦ ﻣﻌﺎﳉﺎ ِ
ﺍﳌﺒﺪﹸﺃ .ﻋﻠﻰ ﺃ ﱠﻥ ﳎ ﱠﺮ َﺩ ﻭﺟﻮ ِﺩ ﺍﻟﻔﻜﺮ ِﺓ ﻭﺍﻟﻄﺮﻳﻘ ِﺔ ﰲ ﺍﻟﻌﻘﻴﺪ ِﺓ ﺍﻟﱠﱵ ﻳﻨﺒﺜ ُﻖ ﻋْﻨﻬَﺎ ﻧﻈﺎ ٌﻡ
ﻂ ﻋﻠﻰ ﺃ ﱠﻥ ﻫﺬﺍ ﻳﻜﻮ ﹸﻥ ﻣﺒـﺪﺃﹰ ،ﻭﻻ ﻻ ﻳﺪﻝﱡ ﻋﻠﻰ ﺃ ﱠﻥ ﺍﳌﺒﺪﹶﺃ ﺻﺤﻴﺢٌ ،ﺑ ﹾﻞ َﻳ ُﺪﻝﱡ ﻓﻘ ﹾ
٢٥
ﺤ ِﺔ ﺍﳌﺒﺪِﺃ ﺃ ْﻭ ُﺑﻄﹾﻼﹺﻧ ِﻪ ﻫ َﻮ ﻋﻘﻴﺪ ﹸﺓ ﺍﳌﺒﺪِﺃ ﺻﱠﻚ .ﻭﺍﻟﱠﺬﻱ ﻳﺪﻝﱡ ﻋﻠﻰ ِ ﻳﺪﻝﱡ ﻋﻠﻰ ﻏ ﹺﲑ ﺫﻟ َ
ﺚ ﻛﻮُﻧﻬَﺎ ﺻﺤﻴﺤ ﹰﺔ ﺃ ْﻭ ﺑﺎﻃﻠﺔﹰ ،ﻷ ﱠﻥ ﻫﺬ ِﻩ ﺍﻟﻌﻘﻴﺪ ﹶﺓ ﻫ َﻲ ﺍﻟﻘﺎﻋﺪ ﹸﺓ ﺍﻟﻔﻜﺮﻳﱠـ ﹸﺔ ﻣ ْﻦ ﺣﻴ ﹸ
ﺍﻟﱠﱵ َﻳْﻨَﺒﻨﹺﻲ ﻋﻠْﻴﻬَﺎ ﻛﻞﱡ ﻓﻜﺮﹴ ،ﻭﺍﻟﱠﱵ ُﺗ َﻌﻴﱢ ُﻦ ﻛ ﱠﻞ ﻭﺟﻬ ِﺔ َﻧ ﹶﻈﺮﹴ ،ﻭﺍﻟﱠﱵ ﺗﻨﺒِﺜ ُﻖ ﻋﻨﻬﺎ ﻛﻞﱡ
ﺖ ﻫﺬ ِﻩ ﺍﻟﻘﺎﻋﺪ ﹸﺓ ﺍﻟﻔﻜﺮﱠﻳ ﹸﺔ ﺻﺤﻴﺤ ﹰﺔ ﻛﺎ ﹶﻥ ﺍﳌﺒـﺪﹸﺃ ﻣﻌﺎﳉﺔٍ ،ﻭﻛﻞﱡ ﻃﺮﻳﻘ ٍﺔ .ﻓﺈﺫﺍ ﻛﺎَﻧ ْ
ﻼ ﻣ ْﻦ ﺃﺳﺎ ِﺳ ِﻪ. ﺖ ﺑﺎﻃﻠ ﹰﺔ ﻛﺎ ﹶﻥ ﺍﳌﺒﺪﺃ ﺑﺎﻃ ﹰ ﺻﺤﻴﺤﺎﹰ ،ﻭﺇﺫﺍ ﻛﺎﻧ ْ
ﺖ َﻣْﺒﹺﻨﱠﻴ ﹰﺔ ﻋﻠﻰ ﺖ ﻣ َﻊ ِﻓ ﹾﻄ َﺮ ِﺓ ﺍﻹﻧﺴﺎﻥِ ،ﻭﻛﺎﻧ ْ ﻭﺍﻟﻘﺎﻋﺪ ﹸﺓ ﺍﻟﻔﻜﺮﻳﱠ ﹸﺔ ﺇﺫﺍ ﺍﱠﺗ ﹶﻔ ﹶﻘ ْ
ﺖ ﻓﻄﺮ ﹶﺓ ﺍﻹﻧﺴﺎﻥِ ،ﺃ ْﻭ ﹾﱂ َﺗ ﹸﻜ ْﻦ ﻣﺒﻨﻴﱠـ ﹰﺔ ﺍﻟﻌﻘﻞﹺ ،ﻓﻬ َﻲ ﻗﺎﻋﺪﹲﺓ ﺻﺤﻴﺤﺔﹲ ،ﻭﺇﺫﺍ ﺧﺎﻟﻔ ْ
ﻕ ﺍﻟﻘﺎﻋﺪ ِﺓ ﺍﻟﻔﻜﺮﻳﱠـ ِﺔ ﻣـ َﻊ ﻓﻄـﺮ ِﺓ ﻋﻠﻰ ﺍﻟﻌﻘﻞﹺ ،ﻓﻬ َﻲ ﻗﺎﻋﺪﹲﺓ ﺑﺎﻃﻠ ﹲﺔ .ﻭﻣﻌﲎ ﺍﺗﱢﻔﺎ ﹺ
ﺝ ﺇﱃ ﺍﳋـﺎﻟ ﹺﻖ ﺠ ﹴﺰ ﻭﺍﺣﺘﻴـﺎ ﹴ ﺍﻹﻧﺴﺎ ِﻥ ﻛﻮﻧُﻬﺎ ُﺗ ﹶﻘﺮﱢ ُﺭ ﻣﺎ ﰲ ﻓﻄﺮ ِﺓ ﺍﻹﻧﺴﺎ ِﻥ ﻣ ْﻦ َﻋ ْ
ﺍﳌﺪﱢﺑﺮﹺ ،ﻭﺑﻌﺒﺎﺭ ٍﺓ ﺃﺧﺮﻯ ،ﺗﻮﺍﻓ ُﻖ ﻏﺮﻳﺰ ﹶﺓ ﺍﻟﺘﺪﱢﻳ ﹺﻦ .ﻭﻣﻌﲎ ﻛﻮﻧﹺﻬﺎ ﻣﺒﻨﱠﻴ ﹰﺔ ﻋﻠﻰ ﺍﻟﻌﻘـ ﹺﻞ
ﻂ.ﺃ ﹾﻥ ﻻ ﺗﻜﻮ ﹶﻥ ﻣﺒﻨﱠﻴ ﹰﺔ ﻋﻠﻰ ﺍﳌﺎ ﱠﺩﺓِ ،ﺃ ْﻭ ﻋﻠﻰ ﺍﳊ ﱢﻞ ﺍﻟﻮﺳ ِ
ﺉ ﻫـ َﻲ: ﻭﺇﺫﺍ ﺍﺳﺘﻌﺮﺿﻨﺎ ﺍﻟﻌﺎﻟﹶﻢ ﻛﱠﻠ ُﻪ ﺍﻵ ﹶﻥ ﻻ ﳒ ُﺪ ﻓﻴ ِﻪ ﺇ ﱠﻻ ﺛﻼﺛ ﹶﺔ َﻣﺒَـﺎ ِﺩ َ
ﺚ ﻫـ َﻮ ﺍﻹﺳـﻼ ُﻡ. ﺸﻴُﻮ ِﻋﱠﻴﺔﹸ ،ﻭﺍﳌﺒﺪﹸﺃ ﺍﻟﺜﺎﻟـ ﹸ ﺍﻟ َﺮﹾﺃ ِﺳﻤَﺎِﻟﱠﻴﺔﹸ ،ﻭﺍﻻ ْﺷِﺘﺮَﺍ ِﻛﱠﻴ ﹸﺔ ﻭ ِﻣﻨْﻬﺎ ﺍﻟ ُ
ﻭﺍﳌﺒـﺪﺁ ِﻥ ﺍﻷﻭﱠﻻ ِﻥ ﲢﻤـ ﹸﻞ ﻛـ ﱠﻞ ﻭﺍﺣـ ٍﺪ ﻣﻨـﻬﻤَــﺎ ﺩﻭﻟــ ﹲﺔ ﺃ ْﻭ ُﺩ َﻭﻝﹲ،
ﺚ ﻻ ﲢـﻤِـﹸﻠ ُﻪ ﺩﻭﻟـﺔﹲ ،ﻭﺇﳕﱠــﺎ ﳛـﻤـﻠــ ُﻪ ﺃﻓــﺮﺍ ٌﺩ ﰲ ﻭﺍﳌﺒﺪﹸﺃ ﺍﻟﺜﺎﻟ ﹸ
ﺷـﻌـﻮﺏﹴ ،ﻭﻟﻜﻨﱠـ ُﻪ ﻣﻮﺟـﻮ ٌﺩ ﻋﺎ ِﳌﻴﱠـﹰﺎ ﰲ ﺍﻟﻜﺮ ِﺓ ﺍﻷﺭْﺿﱠﻴ ِﺔ.
ﺼ ﹺﻞ ﺍﻟﺪﻳ ﹺﻦ ﻋ ﹺﻦ ﺍﳊﻴﺎﺓِ ،ﻭﻫـﺬ ِﻩ ﺱ ﹶﻓ ْﺃ ﱠﻣﺎ ﺍﻟﺮﺃﲰﺎﻟﻴ ﹸﺔ ﻓﺈﻧﱠﻬﺎ ﺗﻘﻮ ُﻡ ﻋﻠﻰ ﺃﺳﺎ ﹺ
ﺍﻟﻔﻜﺮ ﹸﺓ ﻫ َﻲ ﻋﻘﻴ َﺪﺗُﻬَﺎ ،ﻭﻫ َﻲ ِﻗﻴَﺎ َﺩﺗُﻬﺎ ﺍﻟﻔﻜﺮﱠﻳﺔﹸ ،ﻭﻫ َﻲ ﻗﺎﻋ َﺪُﺗﻬَﺎ ﺍﻟﻔﻜﺮﱠﻳﺔﹸ ،ﻭﺑﻨـﺎ ًﺀ
ﻋﻠﻰ ﻫﺬ ِﻩ ﺍﻟﻘﺎﻋﺪ ِﺓ ﺍﻟﻔﻜﺮﱠﻳ ِﺔ ﻛﺎ ﹶﻥ ﺍﻹﻧﺴﺎ ﹸﻥ ﻫ َﻮ ﺍﻟﱠﺬﻱ ﻳَﻀ ُﻊ ﻧﻈﺎﻣَـ ُﻪ ﰲ ﺍﳊﻴـﺎﺓِ،
ﺕ ﻟﻺﻧﺴﺎﻥِ ،ﻭﻫ َﻲ ُﺣﺮﱢﻳ ﹸﺔ ﺍﻟﻌﻘﻴﺪﺓِ ،ﻭﺣﺮﱢﻳ ﹸﺔ ﳊ ﱢﺮﻳَﺎ ِ
ﻭﻛﺎ ﹶﻥ ﻻ ُﺑﺪﱠ ﻣ َﻦ ﺍﶈﺎﻓﻈ ِﺔ ﻋﻠﻰ ﺍ ﹸ
ﺍﻟ َﺮﹾﺃﻱﹺ ،ﻭﺣﺮﱢﻳ ﹸﺔ ﺍﳌ ﹾﻠ ِﻜﱠﻴﺔِ ،ﻭﺍﳊﺮﱢَﻳ ﹸﺔ ﺍﻟﺸـﺨﺼـﱠﻴ ﹸﺔ ،ﻭﻗ ْﺪ ﻧﺘـ َﺞ ﻋ ْﻦ ﺣُ ﱢﺮَﻳ ِﺔ ﺍ ِﳌ ﹾﻠ ِﻜﱠﻴ ِﺔ
ﺖ ﺍﻟﺮﺃﲰﺎﻟﻴ ﹸﺔ ﻫﻲ ﹶﺃْﺑ َﺮ َﺯ ﻣﺎ ﰲ ﻫـﺬﺍ ﺍﳌﺒـﺪﺃِ، ﻱ ﺍﻟﺮﺃﲰﺎﱄﱡ ،ﻓﻜﺎﻧ ِ ﺍﻟﻨﻈﺎ ُﻡ ﺍﻻﻗﺘﺼﺎﺩ ﱡ
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ﻚ ﺃﹸ ﹾﻃِﻠ َﻖ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﺒﺪِﺃ ﺃﻧﱠـ ُﻪ ﺍﳌﺒـﺪﹸﺃ ﻭﺃﺑﺮ َﺯ ﻣﺎ ﻧﺘ َﺞ ﻋ ْﻦ ﻋﻘﻴﺪ ِﺓ ﻫﺬﺍ ﺍﳌﺒﺪﺃِ ،ﻟﺬﻟ َ
ﺴ ِﻤَﻴ ِﺔ ﺍﻟﺸﻲ ِﺀ ﺑﺄﺑﺮ ﹺﺯ ﻣﺎ ﻓﻴ ِﻪ.ﺏ َﺗ ْﺍﻟﺮﺃﲰﺎﱄﱡِ ،ﻣ ْﻦ ﺑﺎ ﹺ
ﻭﺃ ﱠﻣﺎ ﺍﻟ ِﺪ ُﳝ ﹾﻘﺮَﺍ ِﻃّﻴ ﹸﺔ ﺍﻟﱠﱵ ﹶﺃ َﺧ ﹶﺬ ﻬﺑﺎ ﻫﺬﺍ ﺍﳌﺒﺪﹸﺃ ﻓﻬ َﻲ ﺁِﺗﻴَـ ﹲﺔ ﻣـ ْﻦ ﺟﻬـ ِﺔ ﺃ ﱠﻥ
ﺖ ﺍﻷﻣﱠ ﹸﺔ ﻫ َﻲ ﻣﺼﺪ َﺭ ﺍﻟـﺴﻠﻄﺎﺕِ، ﻚ ﻛﺎﻧ ِ ﺍﻹﻧﺴﺎ ﹶﻥ ﻫ َﻮ ﺍﻟﱠﺬﻱ ﻳﻀ ُﻊ ﻧﻈﺎ َﻣﻪُ ،ﻭﻟﺬﻟ َ
ﻉﻓﻬ َﻲ ﺍﻟﱠﱵ ﺗﻀ ُﻊ ﺍﻷﻧﻈﻤﺔﹶ ،ﻭﻫ َﻲ ﺍﻟﱠﱵ ﺗﺴﺘ ﹾﺄ ﹺﺟﺮُ ﺍﳊﺎﻛ َﻢ ﻟِﻴﺤﻜﹸ َﻤﻬَﺎ ،ﻭﺗـﻨــﺰ ُ
ﻫﺬﺍ ﺍﳊﻜ َﻢ ﻣﻨ ُﻪ ﻣﱴ ﺃﺭﺍ َﺩﺕْ ،ﻭﺗﻀ ُﻊ ﻟ ُﻪ ﺍﻟﻨﻈﺎ َﻡ ﺍﻟﱠﺬﻱ ُﺗﺮﹺﻳﺪُ ،ﻷ ﱠﻥ ﺍﳊﻜ َﻢ ﻋﻘـ ُﺪ
ﺐ ﻟِﻴﺤﻜ َﻤﻪُ ﺤﻜﹸ َﻢ ﺑﺎﻟﻨﻈﺎ ﹺﻡ ﺍﻟﱠﺬﻱ ﻳﻀﻌ ُﻪ ﻟﻪ ﺍﻟﺸﻌ ُ ﺐ ﻭﺍﳊﺎﻛ ﹺﻢ ِﻟَﻴ ْ ﲔ ﺍﻟﺸﻌ ﹺ ﺇﺟﺎﺭ ٍﺓ ﺑ َ
ﺑ ِﻪ.
ﺖ ﺃﺑﺮ َﺯ ﻣِـ َﻦ ﺍﻟﻨﻈـﺎ ﹺﻡ ﺖ ﻣ َﻦ ﺍﳌﺒﺪِﺃ ﻟﻜﻨﻬﺎ ﻟﻴﺴ ْ ﻭﺍ ﻟﺪﳝﻘﺮﺍﻃﻴ ﹸﺔ ﻭﺇ ﹾﻥ ﻛﺎﻧ ْ
ﺏ ﻳُـ َﺆﺛﱢ ُﺮ ﰲ ﺍﳊﻜـﻢﹺ، ﻱ ﰲ ﺍﻟﻐﺮ ﹺ ﻱ ﻓﻴﻪِ ،ﺑﺪﻟﻴ ﹺﻞ ﺃ ﱠﻥ ﺍﻟﻨﻈﺎ َﻡ ﺍﻻﻗﺘﺼﺎﺩ ﱠ ﺍﻻﻗﺘﺼﺎﺩ ﱢ
ﺱ ﺍﻷﻣﻮﺍﻝﹺ ،ﺣﺘﱠﻰ ﻟﻴَﻜﺎﺩُ ﻳﻜـﻮ ﹸﻥ ﺍﻟﺮﺃﲰـﺎﻟﻴﱢﻮ ﹶﻥ ﺏ ﺭﺅﻭ ﹺ ﻭﳚﻌﹸﻠ ُﻪ ﺧﺎﺿِﻌﹰﺎ ﻷﺻﺤﺎ ﹺ
ﻚ ﲔ ﰲ ﺍﻟﺒﻼ ِﺩ ﺍﻟﱠﱵ ﺗﻌﺘﻨ ُﻖ ﺍﳌﺒﺪﹶﺃ ﺍﻟﺮﺃﲰﺎِﻟ ﱠﻲ .ﻭﻋﻼﻭ ﹰﺓ ﻋﻠـﻰ ﺫﻟـ َ ﺍﳊﻜﱠﺎ َﻡ ﺍﳊﻘﻴﻘﱢﻴ َ
ﲔ ﺃﻳـﻀﹰﺎ ﻳَـ ﱠﺪﻋُﻮ ﹶﻥ ﺼ ﹰﺔ ﻬﺑﺬﺍ ﺍﳌﺒﺪﺃِ ،ﻓـﺈ ﱠﻥ ﺍﻟـﺸﻴﻮﻋﱢﻴ َ ﺨَﺘ ﱠ
ﺖ ﺍﻟﺪﳝﻘﺮﺍﻃﱠﻴ ﹸﺔ ﻣُ ْ ﻓﻠﻴﺴ ِ
ﻕ ﺃ ﹾﻥ ُﻳ ﹾﻄﻠﹶـ َﻖﻚ ﻛﺎ ﹶﻥ ﻣ َﻦ ﺍﻷﺩ ﱢ ﺠ ْﻌ ﹺﻞ ﺍﳊﻜ ﹺﻢ ﻟﻸ ﱠﻣ ِﺔ .ﻭﻟﺬﻟ َ ﺍﻟﺪﳝﻘﺮﺍﻃﱠﻴ ﹶﺔ ﻭﻳﻘﻮﻟﻮ ﹶﻥ ﹺﺑ َ
ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﺒﺪِﺃ ﺑﺄﻧﱠ ُﻪ ﺍﳌﺒﺪﹸﺃ ﺍﻟﺮﺃﲰﺎﱄﱡ.
ﺻ َﺮ ﹶﺓ ﻭﺍﳌﻠﻮ َﻙ ﰲ ﺃﻭﺭُﻭﺑﱠﺎ ﻭﺭُﻭﺳﻴﺎ ﻭﺍ ﻷﺻ ﹸﻞ ﰲ ﻧﺸﻮ ِﺀ ﻫﺬﺍ ﺍﳌﺒﺪِﺃ ﺃ ﱠﻥ ﺍﻟﻘﻴﺎ ِ
ﺺ ِﺩﻣَﺎِﺋﻬَـﺎ،ﻛﺎﻧﻮﺍ ﻳﱠﺘﺨِﺬﻭ ﹶﻥ ﺍﻟﺪﻳ َﻦ ﻭﺳﻴﻠ ﹰﺔ ﻻ ْﺳِﺘﻐْﻼ ﹺﻝ ﺍﻟﺸﻌﻮﺏﹺ ،ﻭﻇﹸﻠﻤِﻬﺎ ،ﻭ َﻣ ﱢ
ﺐ ﻗـﺎ َﻡ ﻉ ﺭَﻫﻴ ٌ ﺻﺮَﺍ ٌ
ﻚ .ﻓﻨﺸﹶﺄ ﻋ ْﻦ ﻫﺬﺍ ِ ﻭﻛﺎﻧﻮﺍ ﻳﱠﺘﺨِﺬﻭ ﹶﻥ ﺭﺟﺎ ﹶﻝ ﺍﻟﺪﻳ ﹺﻦ َﻣ ِﻄﱠﻴ ﹰﺔ ﻟﺬﻟ َ
ﻑ ﺃﺛﻨﺎﺀ ُﻩ ﻓﹶﻼ ِﺳ ﹶﻔ ﹲﺔ ﻭﻣﻔﻜﱢﺮﻭ ﹶﻥ ِﻣﻨْﻬ ْﻢ ﻣ ْﻦ ﺃﻧﻜ َﺮ ﺍﻟﺪﻳ َﻦ ُﻣ ﹾﻄﹶﻠ ﹶﻘﺎﹰ ،ﻭ ِﻣْﻨ ُﻬ ْﻢ ﻣـ ﹺﻦ ﺍ ْﻋﺘَـ َﺮ َ
ﻱ ِﻋﻨْـ َﺪ َﺟ ْﻤﻬَـ َﺮ ِﺓ ﺼِﻠ ِﻪ ﻋ ﹺﻦ ﺍﳊﻴﺎ ِﺓ .ﺣﺘﱠﻰ ﺍ ْﺳَﺘ ﹶﻘ ﱠﺮ ﺍﻟـﺮﺃ ُ ﺑﺎﻟﺪﻳ ﹺﻦ ﻭﹶﻟ ِﻜﱠﻨﻪُ ﻧﺎﺩَﻯ ﹺﺑ ﹶﻔ ْ
ﺍﻟﻔﻼﺳﻔ ِﺔ ﻭﺍﳌﻔﻜﱢﺮﻳ َﻦ ﻋﻠﻰ ﻓﻜﺮ ٍﺓ ﻭﺍﺣﺪ ٍﺓ ﻫ َﻲ ﻓﺼ ﹸﻞ ﺍﻟﺪﻳ ﹺﻦ ﻋ ﹺﻦ ﺍﳊﻴﺎﺓِ ،ﻭﻧﺘ َﺞ ﻋ ْﻦ
ﺚﰲ ﻱ ﻋﻠﻰ ﻋـﺪ ﹺﻡ ﺍﻟﺒﺤـ ِ ﻚ ﻃﺒﻴﻌّﻴﹰﺎ ﻓﺼ ﹸﻞ ﺍﻟﺪﻳ ﹺﻦ ﻋ ﹺﻦ ﺍﻟﺪﻭﻟ ِﺔ .ﻭﺍﺳﺘﻘ ﱠﺮ ﺍﻟﺮﹾﺃ ُ ﺫﻟ َ
٢٧
ﺐ ﺃ ﹾﻥ ﺚ ﰲ ﺃﻧﱠ ُﻪ ﳚ ُ ﺼ ﹺﺮ ﺍﻟﺒﺤ ِﻑ ﹺﺑﻪِ ،ﻭﻋﻠﻰ َﺣ ْ ﺍﻟﺪﻳ ﹺﻦ ﻣ ْﻦ ﻧﺎﺣﻴ ِﺔ ﺇﻧْﻜﺎ ﹺﺭ ِﻩ ﺃ ْﻭ ﺍﻻﻋﺘﺮﺍ ِ
ﲔ ﺭﺟـﺎ ﹺﻝ ﺍﻟـﺪﻳ ﹺﻦ ﻼ ﻭﺳﻄﹰﺎ ﺑ َ ﺼ ﹶﻞ ﺍﻟﺪﻳ ُﻦ ﻋ ﹺﻦ ﺍﳊﻴﺎ ِﺓ .ﻭﺗُ ْﻌَﺘَﺒﺮُ ﻫﺬ ِﻩ ﺍﻟﻔﻜﺮ ﹸﺓ ﺣ ﹰ ﻳُﻔ َ
ﲔ ﺍﻟﻔﻼﺳـﻔ ِﺔ ﺍﻟﱠﺬﻳ َﻦ ﻳُﺮﻳﺪﻭ ﹶﻥ ﺃ ﹾﻥ ﻳﻜﻮ ﹶﻥ ﻛﻞﱡ ﺷﻲ ٍﺀ ﺧﺎﺿِﻌﹰﺎ ﳍ ْﻢ ﺑﺎﺳ ﹺﻢ ﺍﻟﺪﻳﻦﹺ ،ﻭﺑ َ
ﻭﺍﳌﻔﻜﱢﺮﻳ َﻦ ﺍﻟﱠﺬﻳ َﻦ ُﻳْﻨﻜِﺮﻭ ﹶﻥ ﺍﻟﺪﻳ َﻦ ﻭﺳُ ﹾﻠ ﹶﻄ ﹶﺔ ﺭﺟﺎ ﹺﻝ ﺍﻟﺪﻳﻦﹺ ،ﻓﻬ َﻲ ﹾﱂ ﺗﻨﻜ ﹺﺮ ﺍﻟـﺪﻳﻦَ،
ﺖ ﺍﻟﻌﻘﻴﺪ ﹸﺓ ﺍﻟﱠـﱵ ﺼﹶﻠْﺘﻪُ ﻋ ﹺﻦ ﺍﳊﻴﺎﺓِ ،ﻓﻜﺎﻧ ِ ﻼ ﰲ ﺍﳊﻴﺎﺓِ ،ﻭﺇﻧﱠﻤﺎ ﹶﻓ َ ﻭ ﹾﱂ ﲡﻌ ﹾﻞ ﻟ ُﻪ َﺩ َﺧ ﹰ
ﺖ ﻫﺬ ِﻩ ﺍﻟﻌﻘﻴﺪ ﹸﺓ ﺏ ﻗﺎ ِﻃَﺒ ﹰﺔ ﻫ َﻲ ﻫﺬﺍ ﺍﻟﻔﺼ ﹶﻞ ِﻟﻠﹾﺪﻳ ﹺﻦ ﻋ ﹺﻦ ﺍﳊﻴﺎﺓِ ،ﻭﻛﺎﻧ ْ ﺍ ْﻋَﺘَﻨ ﹶﻘﻬَﺎ ﺍﻟﻐﺮ ُ
ﻫ َﻲ ﺍﻟﻘﺎﻋﺪ ﹶﺓ ﺍﻟﻔﻜﺮﻳ ﹶﺔ ﺍﱠﻟﱵ ُﺗْﺒﻨَﻰ ﻋﻠْﻴﻬَﺎ ﲨﻴ ُﻊ ﺍﻷﻓﻜﺎﺭﹺ ،ﻭَﻳَﺘ َﻌﱠﻴﻦُ ﻋﻠـﻰ ﺃﺳﺎﺳِـﻬَﺎ
ﻱ ﻟِﻺﻧﺴﺎ ِﻥ َﻭ ﹺﻭ ْﺟ َﻬﺔﹸ ﻧﻈ ﹺﺮ ِﻩ ﰲ ﺍﳊﻴﺎﺓِ ،ﻭﻋﻠﻰ ﺃﺳﺎﺳﻬﺎ ﺗُﻌﺎﹶﻟﺞُ ﲨﻴ ُﻊ ﺍﻻﱢﺗﺠَﺎ ُﻩ ﺍﻟ ِﻔ ﹾﻜ ﹺﺮ ﱡ
ﺏ ﻭَﻳﺪْﻋﻮ ﺍﻟﻌﺎ ﹶﱂ ﺇﹶﻟْﻴﻬَﺎ. ﻣﺸﺎﻛ ﹺﻞ ﺍﳊﻴﺎﺓِ ،ﻭﻫ َﻲ ﺍﻟﻘﻴﺎﺩ ﹸﺓ ﺍﻟﻔﻜﺮﻳﱠ ﹸﺔ ﺍﻟﱠﱵ ﳛ ِﻤﹸﻠﻬَﺎ ﺍﻟﻐﺮ ُ
ﺿ ْﻤﹺﻨﻲﱞ ﺑﹺﺄﻧﱠ ُﻪ ﻳﻮﺟـ ُﺪ ﺷـﻲ ٌﺀ ﻑ ِ ﻭﻋﻘﻴﺪ ﹸﺓ ﻓﺼ ﹺﻞ ﺍﻟﺪﻳ ﹺﻦ ﻋ ﹺﻦ ﺍﳊﻴﺎ ِﺓ ﺍ ْﻋِﺘﺮَﺍ ٌ
ﻱ ﻳﻮ َﺟﺪُ ﺧﺎﻟ ٌﻖ ﻟﻠﻜﻮ ِﻥ ﻭﺍﻹﻧﺴﺎ ِﻥ ﻭﺍﳊﻴﺎﺓِ ،ﻭﻳﻮ َﺟﺪُ ﻳﻮ ُﻡ ﺍﻟﺒﻌﺚِ، ﺴﻤﱠﻰ ﺍﻟﺪﻳﻦَ ،ﺃ ْ ُﻳ َ
ﻑ ﻫ َﻮ ﺇﻋﻄﺎ ُﺀ ﻓﻜﺮ ٍﺓ ﺚ ﻫ َﻮ ﺩﻳﻦٌ ،ﻭﻫﺬﺍ ﺍﻻﻋﺘﺮﺍ ُ ﺻ ﹸﻞ ﺍﻟﺪﻳ ﹺﻦ ﻣ ْﻦ ﺣﻴ ﹸ ﻷ ﱠﻥ ﻫﺬﺍ ﻫ َﻮ ﺃ ْ
ﻒ ﻋ ﹺﻦ ﺍﻟﻜﻮ ِﻥ ﻭﺍﻹﻧﺴﺎ ِﻥ ﻭﺍﳊﻴﺎﺓِ ،ﻭﻋ ﱠﻤﺎ ﻗﺒ ﹶﻞ ﺍﳊﻴﺎﺓِ ،ﻭﻋﻤﱠﺎ ﺑﻌ َﺪﻫَﺎ ،ﻷﻧﱠﻬﺎ ﹾﱂ َﺗﻨْـ ِ
ﺖ ﺑﻮﺟـﻮ ِﺩ ِﻩ ﺿِـ ْﻤَﻨﹰﺎ ﺖ ﻓﻜﺮ ﹶﺓ ﻓﺼِﻠﻪِ ،ﺍ ْﻋَﺘ َﺮﹶﻓ ْ ﻭﺟﻮ َﺩ ﺍﻟﺪﻳﻦﹺ ،ﺑ ﹾﻞ ﺇﻧﱠﻬﺎ ﺣﻴَﻦ ﺃ ْﻋ ﹶﻄ ْ
ﺖ ﻓﻜﺮ ﹰﺓ ﺃﻧﱠ ُﻪ ﻻ ﻋﻼﻗ ﹶﺔ ﳍﺬ ِﻩ ﺍﳊﻴﺎ ِﺓ ﲟـﺎ ﺖ ﻭﺟﻮ َﺩ ﺍﻟﺪﻳ ﹺﻦ ﻭﺃﻋﻄ ْ ـَﺒَﺘ ْ
ﻓﺘﻜﻮ ﹸﻥ ﻗ ْﺪ ﺃﺛ ْ
ﲔ ﺍﻟﻔﺮ ِﺩ ﺻﹶﻠ ﹲﺔ ﺑ َ
ﺖ ﺑﻔﺼ ﹺﻞ ﺍﻟﺪﻳ ﹺﻦ ﻋ ﹺﻦ ﺍﳊﻴﺎ ِﺓ ﻭﺃ ﱠﻥ ﺍﻟﺪﻳ َﻦ ِ ﲔ ﻗﺎﻟ ْ ﻗﺒﹶﻠﻬَﺎ ﻭﻣﺎ ﺑﻌ َﺪﻫَﺎ ﺣ َ
ﻂ .ﻭﻬﺑﺬﺍ ﺗﻜﻮ ﹸﻥ ﻋﻘﻴﺪ ﹸﺓ )ﻓﺼ ﹺﻞ ﺍﻟﺪﻳ ﹺﻦ ﻋ ﹺﻦ ﺍﳊﻴﺎ ِﺓ( ﹺﺑ َﻤ ﹾﻔﻬُﻮ ِﻣﻬَﺎ ﺍﻟﺸﺎ ِﻣ ﹺﻞ ﻭﺧﺎِﻟ ِﻘ ِﻪ ﹶﻓ ﹶﻘ ﹾ
ﻓﻜﺮ ﹰﺓ ﹸﻛﻠﱢﻴﱠ ﹰﺔ ﻋ ﹺﻦ ﺍﻟﻜﻮ ِﻥ ﻭﺍﻹﻧﺴﺎ ِﻥ ﻭﺍﳊﻴﺎﺓِ ،ﻭﻣ ْﻦ ُﻫﻨَﺎ ﻛﺎ ﹶﻥ ﺍﳌﺒﺪﹸﺃ ﺍﻟﺮﺃﲰﺎﱄﱡ ﻋﻠـﻰ
ﺉ.
ﺍﻟﻮﺟ ِﻪ ﺍﻟﱠﺬﻱ ﺑَﻴﻨﱠﺎ ُﻩ ﻣﺒﺪﹰﺃ ﻛﺒﺎﻗﻲ ﺍﳌﺒﺎﺩ ﹺ
ﻭﺃ ﱠﻣﺎ ﺍﻻﺷﺘﺮﺍﻛﻴﱠ ﹸﺔ ﻭ ِﻣْﻨﻬَﺎ ﺍﻟﺸﻴﻮ ِﻋﻴﱠ ﹸﺔ ﻓﻬ َﻲ ﺗﺮﻯ ﺃ ﱠﻥ ﺍﻟﻜـﻮ ﹶﻥ ﻭﺍﻹﻧـﺴﺎ ﹶﻥ
ﺻ ﹸﻞ ﺍﻷﺷﻴﺎﺀِ ،ﻭﻣ ْﻦ َﺗ ﹶﻄ ﱡﻮ ﹺﺭﻫَﺎ ﺻﺎ َﺭ ﻭﺟـﻮ ُﺩ ﻭﺍﳊﻴﺎ ﹶﺓ ﻣﺎ ﱠﺩﹲﺓ ﻓﻘﻂﹾ ،ﻭﺃ ﱠﻥ ﺍﳌﺎﺩ ﹶﺓ ﻫ َﻲ ﺃ ْ
ﺍﻷﺷﻴﺎﺀِ ،ﻭﻻ ﻳﻮﺟ ُﺪ ﻭﺭﺍ َﺀ ﻫﺬ ِﻩ ﺍﳌﺎ ﱠﺩ ِﺓ ﺷﻲ ٌﺀ ﻣﻄﻠﻘﺎﹰ ،ﻭﺃ ﱠﻥ ﻫﺬ ِﻩ ﺍﳌﺎ ﱠﺩ ﹶﺓ ﺃﺯِﻟﱠﻴ ﹲﺔ ﻗﺪﳝـ ﹲﺔ
٢٨
ﻚ ُﻳْﻨ ِﻜﺮُﻭ ﹶﻥ ﻛـﻮ ﹶﻥ ﺍﻷﺷـﻴﺎ َﺀ ﻱ ﺃﻧﱠﻬﺎ ﻭﺍﺟﺒ ﹸﺔ ﺍﻟﻮﺟﻮﺩِ ،ﻭﻟﺬﻟ َ ﹾﱂ ﻳﻮ ﹺﺟ ْﺪﻫَﺎ ﺃﺣﺪٌ ،ﺃ ْ
ﻑ
ـﺮُﻭ ﹶﻥ ﺍﻻ ْﻋِﺘﺮَﺍ َ ﻱ ﻳُﻨﻜﺮﻭ ﹶﻥ ﺍﻟﻨﺎﺣﻴ ﹶﺔ ﺍﻟﺮﻭﺣﱠﻴ ﹶﺔ ﰲ ﺍﻷﺷﻴﺎ ِﺀ ﻭَﻳ ْﻌﺘَﺒ ِ ﳐﻠﻮﻗ ﹰﺔ ﳋﺎﻟﻖﹴ ،ﺃ ْ
ﺏ ﺍﻟﱠـﺬﻱ ﻚ ﻳﻌﺘﱪﻭ ﹶﻥ ﺍﻟﺪﻳ َﻦ ﺃ ﹾﻓﻴُﻮ ﹶﻥ ﺍﻟـﺸﻌﻮ ﹺ ﺑﻮﺟﻮ ِﺩﻫَﺎ َﺧﻄﹶﺮﹰﺍ ﻋﻠﻰ ﺍﳊﻴﺎﺓِ ،ﻟﺬﻟ َ
ﺨ ﱢﺪﺭُﻫَﺎ ،ﻭﳝَﻨ ُﻌﻬَﺎ ﻣ َﻦ ﺍﻟﻌﻤ ﹺﻞ .ﻭﻻ ﻭﺟﻮ َﺩ ﻋﻨ َﺪ ُﻫ ْﻢ ﻟِﺸﻲ ٍﺀ ﺳِﻮﻯ ﺍﳌﺎ ﱠﺩﺓِ ،ﺣﺘﱠـﻰ ﻳُ َ
ﺻ ﹸﻞ ﺍﻟﻔﻜﺮﹺ ،ﻭﺃﺻ ﹸﻞ ﺱ ﺍﳌﺎ ﱠﺩ ِﺓ ﻋﻠﻰ ﺍﻟ ِﺪﻣَﺎﻍﹺ ،ﻭﻋﻠﻴ ِﻪ ﻓﺎﳌﺎ ﱠﺩ ﹸﺓ ﺃ ْ ﺍﻟ ِﻔ ﹾﻜﺮُ ﺇﻧﱠﻤﺎ ﻫ َﻮ ﺍﻧﻌﻜﺎ ُ
ﻱ ﺗﻮ َﺟﺪُ ﺍﻷﺷﻴﺎ ُﺀ .ﻭﻋﻠﻰ ﻫﺬﺍ ﹶﻓﻬُـ ْﻢ ُﻳْﻨﻜِـﺮﻭ ﹶﻥ ﹸﻛﻞﱢ ﺷﻲﺀٍ ،ﻭﻣ ْﻦ َﺗ ﹶﻄ ﱡﻮ ﹺﺭﻫَﺎ ﺍﳌﺎ ﱢﺩ ﹺ
ﻭﺟﻮ َﺩ ﺍﳋﺎﻟﻖﹺ ،ﻭَﻳ ْﻌَﺘﹺﺒﺮُﻭ ﹶﻥ ﺍﳌﺎ ﱠﺩ ﹶﺓ ﹶﺃ َﺯِﻟﱠﻴﺔﹰ ،ﹶﻓ ُﻬ ْﻢ ﻳُْﻨﻜِﺮﻭ ﹶﻥ ﻣﺎ ﻗﺒ ﹶﻞ ﺍﳊﻴﺎ ِﺓ ﻭﻣﺎ َﺑ ْﻌ َﺪﻫَﺎ،
ﻂ.ﻭﻻ َﻳ ْﻌَﺘ ﹺﺮﻓﹸﻮ ﹶﻥ ﺇ ﱠﻻ ﺑﺎﳊﻴﺎ ِﺓ ﻓﻘ ﹾ
ﻑ َﻫ ﹶﺬْﻳ ﹺﻦ ﺍ ﹶﳌْﺒ َﺪﹶﺃْﻳ ﹺﻦ ﰲ ﺍﻟَﻨﻈﹾـﺮ ِﺓ ﺍﻷﺳَﺎﺳِـﱠﻴ ِﺔ ﺇﱃ ﺍﻹﻧـﺴﺎ ِﻥ ﻭﻣ َﻊ ﺍ ْﺧﺘِﻼ ِ
ﻭﺍﻟﻜﻮ ِﻥ ﻭﺍﳊﻴﺎﺓِ ،ﻓﹶﺈ ﹸﻬﻧﻤَﺎ َﻳﱠﺘ ِﻔﻘﹶﺎ ِﻥ ﰲ ﺃ ﱠﻥ ﺍﳌﹸﺜﹸ ﹶﻞ ﺍﻟ ُﻌﻠﹾﻴﺎ ﻟِﻺﻧﺴﺎ ِﻥ ﻫ َﻲ ﺍﻟ ِﻘَﻴﻢُ ﺍﻟ ُﻌﻠﹾﻴﺎ ﺍﻟﱠﱵ
ﺐ ﻣـ َﻦ ﺍ ﹸﳌﺘَـ ﹺﻊ ﺴ َﻌﺎ َﺩ ﹶﺓ ﻫ َﻲ ﺍﻷ ْﺧ ﹸﺬ ﺑﺄ ﹾﻛَﺒ ﹺﺮ ﻧَـﺼِﻴ ﹴ ﺴﻪُ ،ﻭﺃ ﱠﻥ ﺍﻟ َ ﻀ ُﻌﻬَﺎ ﺍﻹﻧﺴﺎ ﹸﻥ َﻧ ﹾﻔ ُ
َﻳ َ
ﺴ ِﺪﱠﻳﺔِ ،ﻷﻧﱠﻬﺎ ﰲ َﻧ ﹶﻈ ﹺﺮ ِﻫﻤَﺎ ﻫ َﻲ ﺍﻟﻮﺳﻴﻠ ﹸﺔ ﺇﱃ ﺍﻟﺴﻌﺎﺩﺓِ ،ﺑـ ﹾﻞ ﻫـ َﻲ ﺍﻟـﺴﻌﺎﺩﺓﹸ، ﳉَ ﺍﹶ
ﺼ ﱠﺮﻑُ ﲟﺎ ﻳﺸﺎ ُﺀ ﻭﻋﻠـﻰ ﻭﻣُﱠﺘ ِﻔ ﹶﻘﺎ ِﻥ ﻣﻌﹰﺎ ﻋﻠﻰ ﺇﻋْﻄﺎ ِﺀ ﺍﻹﻧﺴﺎ ِﻥ ﺣُﺮﻳﱠَﺘ ُﻪ ﺍﻟﺸﺨﺼﱠﻴ ﹶﺔ َﻳَﺘ َ
ﻚ ﻛﺎ ﹶﻥ ﺍﻟـﺴﻠﻮ ُﻙ ﻑ ﺳﻌﺎ َﺩَﺗﻪُ .ﻭﻟﺬﻟ َ ﺤ ﹺﻮ ﻣﺎ ﻳُﺮﻳﺪُ ،ﻣﺎ ﺩﺍ َﻡ ﻳﺮﻯ ﰲ ﻫﺬﺍ ﺍﻟﺘﺼ ﱡﺮ ِ َﻧ ْ
ﺾ ﻣﺎ ُﻳ ﹶﻘﺪﱢ ُﺳ ُﻪ ﻫﺬﺍ ِﻥ ﺍ ﹶﳌْﺒﺪَﺁ ِﻥ.
ﳊﺮﱢَﻳ ﹸﺔ ﺍﻟﺸﺨﺼﻴﱠ ﹸﺔ ﺑﻌ َ ﺍﻟﺸﺨﺼ ﱡﻲ ﺃ ﹺﻭ ﺍ ﹸ
ﺨَﺘِﻠﻒُ ﻫﺬﺍ ِﻥ ﺍﳌﺒﺪﺁ ِﻥ ﰲ ﺍﻟﻨﻈﺮ ِﺓ ﺇﱃ ﺍﻟﻔﺮ ِﺩ ﻭﺍﺠﻤﻟﺘﻤﻊﹺ ،ﻓﺎﻟﺮﺃﲰﺎﻟﻴﱠ ﹸﺔ ﻣﺒﺪﹲﺃ ﻭَﻳ ْ
ﹶﻓ ْﺮ ِﺩﻱﱞَ ،ﻳﺮَﻯ ﺃ ﱠﻥ ﺍﺠﻤﻟﺘﻤ َﻊ ُﻣ ﹶﻜ ﱠﻮ ﹲﻥ ﻣ ْﻦ ﺃﻓﺮﺍﺩٍ ،ﻭﻻ ﻳﻨﻈ ُﺮ ﻟِﻠﻤﺠﺘﻤ ﹺﻊ ﺇ ﱠﻻ ﻧﻈﺮ ﹰﺓ ﺛﺎَﻧ ﹺﻮﱠﻳﺔﹰ،
ﺕ ﻟﻠﻔﺮ ِﺩ .ﻭﻣـ ْﻦ ﻫﻨـﺎ ﳊﺮﱢﻳﺎ ُ ﻀ َﻤ َﻦ ﺍ ﹸ
ﺐ ﺃ ﹾﻥ ﺗُ ْ
ﻚﳚ ُ ﺨﺺﱡ َﻧ ﹾﻈ َﺮَﺗﻪُ ﺑﺎﻟﻔﺮﺩِ ،ﻭﻟﺬﻟ َ ﻭَﻳ ُ
ﺖ ﺍﳊﺮﻳﱠ ﹸﺔ ﺍﻻ ﹾﻗﺘِـﺼَﺎ ِﺩﱠﻳﺔﹸ ُﻣ ﹶﻘ ﱠﺪﺳَـ ﹰﺔ ﺾ ﻣﺎ ﺗﻘ ﱢﺪ ُﺳﻪُ ،ﻭﻛﺎﻧ ِ ﺖ ﺣﺮﻳﱠ ﹸﺔ ﺍﻟﻌﻘﻴﺪ ِﺓ ﺑﻌ َ ﻛﺎﻧ ْ
ﺴ ﹶﻔِﺘ َﻬﺎ ،ﻭﺇﱠﻧﻤَﺎ ُﺗ ﹶﻘﻴﱠ ُﺪ ﻣ ْﻦ ﻗﺒ ﹺﻞ ﺍﻟﺪﻭﻟ ِﺔ ﻟﻀﻤﺎ ِﻥ ﺍﳊﺮﱢﻳﺎﺕِ، ﺃﻳﻀﺎﹰ ،ﻭﻻ ُﺗ ﹶﻘﻴﱠ ُﺪ ﺑﹺﻨﺎ ًﺀ ﻋﻠﻰ ﹶﻓ ﹾﻠ َ
ﺻﺮَﺍ َﻣ ِﺔ ﺍﻟﻘﺎﻧﻮ ِﻥ .ﺇ ﱠﻻ ﺃ ﱠﻥ ﺍﻟﺪﻭﻟ ﹶﺔ ﻫـ َﻲ ﳉْﻨ ِﺪﻱﱢ ﻭ َﻭُﺗَﻨﻔﱢ ﹸﺬ ﺍﻟﺪﻭﻟ ﹸﺔ ﻫﺬﺍ ﺍﻟَﺘ ﹾﻘﻴﻴ َﺪ ﹺﺑﻘﹸ ﱠﻮ ِﺓ ﺍ ﹸ
ﺖ ﺍﻟﺴﻴﺎﺩ ﹸﺓ ﻧﹺﻬﺎِﺋﻴّـﹰﺎ ﻟِﻸﻓـﺮﺍ ِﺩ ﻻ ﻟﻠﺪﻭﻟـ ِﺔ. ﻚ ﻛﺎﻧ ِ ﺖ ﻏﺎﻳﺔﹰ ،ﻭﻟﺬﻟ َ َﻭﺳِﻴﻠﺔﹲ ،ﻭﻟﻴﺴ ْ
٢٩
ﻚ ﻛﺎ ﹶﻥ ﺍﳌﺒﺪﹸﺃ ﺍﻟﺮﺃﲰﺎﱄﱡ ﳛ ِﻤﻞﹸ ﻗﻴﺎﺩ ﹰﺓ ﻓﻜﺮﱠﻳ ﹰﺔ ﻫ َﻲ ﻓﺼ ﹸﻞ ﺍﻟﺪﻳ ﹺﻦ ﻋ ﹺﻦ ﺍﳊﻴـﺎﺓِ، ﻭﻟﺬﻟ َ
ﻭﻋﻠﻰ ﺃﺳﺎ ِﺳﻬَﺎ ﳛﻜ ُﻢ ﺑﺄ ْﻧـ ِﻈ َﻤِﺘﻪِ ،ﻭَﻳ ْﺪﻋُﻮ ﳍﺎ ،ﻭﳛﺎ ﹺﻭﻝﹸ ﺃ ﹾﻥ ﻳُ ﹶﻄﱢﺒ ﹶﻘﻬَـﺎ ﰲ ﻛﹸـ ﱢﻞ
ﻣﻜﺎ ٍﻥ.
ﻭﺃ ﱠﻣﺎ ﺍﻻﺷـﺘﺮﺍﻛﱠﻴ ﹸﺔ ــ ﻭﻣِﻨﻬﺎ ﺍﻟﺸُـﻴﻮﻋﻴﱠ ﹸﺔ ــ ﻓﻬﻲ ﻣﺒﺪﹲﺃ ﻳﺮﻯ ﺃ ﱠﻥ
ﺕﻚ ﺍﻟﻌﻼﻗـﺎ ُ ﻒ ﻣ َﻦ ﺍﻟﺒﺸ ﹺﺮ ﻭﻋﻼﻗﺎِﺗ ﹺﻬ ْﻢ ﺑﺎﻟ ﹶﻄﺒﹺﻴ َﻌﺔِ ،ﺗﻠ َ ﺍﺠﻤﻟﺘﻤ َﻊ ﳎﻤﻮﻋ ﹲﺔ ﻋﺎ ﱠﻣ ﹲﺔ ﺗﺘﺄﱠﻟ ُ
ﺤ ﱠﺪ َﺩﺓﹸ ﺍﻟﱠﱵ ﳜﻀَﻌﻮ ﹶﻥ ﳍﺎ ﺧُﻀﻮﻋﹰﺎ َﺣْﺘ ِﻤﱠﻴﹰﺎ ﻭﺁِﻟﱠﻴﹰﺎ .ﻭﻫﺬ ِﻩ ﺍﺠﻤﻟﻤﻮﻋ ﹸﺔ ﹸﻛﻠﱡﻬَﺎ ﺤﺘُﻮ َﻣﺔﹸ ﺍﳌﹸ َ
ﺍ ﹶﳌ ْ
ﺖَﺷ ْﻲ ٌﺀ ﻭﺍﺣ ٌﺪ :ﺍﻟﻄﺒﻴﻌﺔﹸ ،ﻭﺍﻹﻧﺴﺎﻥﹸ ،ﻭﺍﻟﻌﻼﻗﺎﺕُ ،ﻛﻠﱡﻬﺎ ﺷﻲ ٌﺀ ﻭﺍﺣﺪٌ ،ﻭﻟﻴـﺴ ْ
ﻼ ﺑﻌﻀُﻬﺎ ﻋ ْﻦ ﺑﻌﺾﹴ ،ﻓﺎﻹﻧﺴﺎ ﹸﻥ ﺗُ ْﻌَﺘَﺒﺮُ ﺍﻟﻄﺒﻴﻌ ﹸﺔ ﺟﺎﻧﹺﺒﹰﺎ ﻣ ْﻦ ﺷﺨﺼﱠﻴِﺘﻪِ، ﺃﺟﺰﺍ ًﺀ ﻣﻨﻔﺼ ﹰ
ﻚ ﻻ ﻳﺘﻄﻮﱠ ُﺭ ﺍﻹﻧﺴﺎ ﹸﻥ ﺇ ﱠﻻ ﻭﻫ َﻮ ُﻣ َﻌﻠﱠـ ٌﻖ ﺐ ﺍﻟﱠﺬﻱ ﳛ ِﻤﻠﹸﻪُ ﰲ ﺫﺍِﺗ ِﻪ ،ﻭﻟﺬﻟ َ ﻭﻫ َﻲ ﺍﳉﺎﻧ ُ
ﺼﱠﻴِﺘ ِﻪ ﻭﻫ َﻮ ﺍﻟﻄﺒﻴﻌﺔﹸ ،ﻷ ﱠﻥ ﺻﻠَﺘﻪُ ﺑﺎﻟﻄﺒﻴﻌ ِﺔ ﺻـﻠ ﹸﺔ ﺍﻟـﺸﻲ ِﺀ ﺐ ﻣ ْﻦ ﺷﺨ ِ ﻬﺑﺬﺍ ﺍﳉﺎﻧ ﹺ
ﻚ ﻳُﻌﺘ ُﱪ ﺍﺠﻤﻟﺘﻤ ُﻊ ﳎﻤﻮﻋ ﹰﺔ ﻭﺍﺣﺪ ﹰﺓ ﺗﺘﻄﻮﱠ ُﺭ ﻛﻠﱡﻬﺎ ﻣﻌﹰﺎ ﺗﻄﻮﱡﺭﹰﺃ ﻭﺍﺣـﺪﺍﹰ، ﺴﻪِ ،ﻭﻟﺬﻟ َ ﺑﻨﻔ ِ
ﻚ ﹾﱂ ﺗﻜـ ْﻦ ﺏ .ﻭﻟـﺬﻟ َ ﺴ ﱡﻦ ﰲ ﺍﻟﺪﻭﻻ ﹺ ﻚ ﻛﻤﺎ ﻳﺪﻭ ُﺭ ﺍﻟ ِ ﻭﻳﺪﻭ ُﺭ ﺍﻟﻔﺮ ُﺩ َﺗﺒَﻌﹰﺎ ﻟﺬﻟ َ
ﻋﻨ َﺪ ُﻫ ْﻢ ﺣﺮﻳﱠ ﹸﺔ ﻋﻘﻴﺪ ٍﺓ ﻟﻠﻔﺮﺩِ ،ﻭﻻ ﺣﺮﱠﻳ ﹲﺔ ﺍﻗﺘﺼﺎﺩﱠﻳ ﹲﺔ .ﻓﺎﻟﻌﻘﻴﺪ ﹸﺓ ﻣﻘﻴﱠﺪﹲﺓ ﲟـﺎ ﺗُﺮﹺﻳـﺪُﻩُ
ﺾ ﻣﺎ ﻀﹰﺎ ﺑﻌ َ ﺖ ﺍﻟﺪﻭﻟ ﹸﺔ ﺃْﻳ َﺍﻟﺪﻭﻟﺔﹸ ،ﻭﺍﻻﻗﺘﺼﺎ ُﺩ ﻣﻘﱠﻴ ٌﺪ ﲟﺎ ﺗﺮﻳ ُﺪ ُﻩ ﺍﻟﺪﻭﻟﺔﹸ ،ﻭﳍﺬﺍ ﻛﺎﻧ ِ
ﺖ ﺃﻧﻈﻤ ﹸﺔ ﺍﳊﻴﺎﺓِ ،ﻭﺟُ ِﻌ ﹶﻞ ﺍﻟﻨﻈﺎ ُﻡ ُﻳ ﹶﻘﺪﱢ ُﺳ ُﻪ ﺍﳌﺒﺪﹸﺃ .ﻭﻋ ْﻦ ﻫﺬ ِﻩ ﺍﻟﻔﻠﺴﻔ ِﺔ ﺍﳌﺎ ﱢﺩﻳـﱠ ِﺔ ﺍﻧﺒﺜﻘ ْ
ﺱ ﺍﻷ ﱠﻭﻝﹸ ،ﻭﻫ َﻮ ﺍﳌﻈﻬ ُﺮ ﺍﻟﻌﺎ ﱡﻡ ﳉﻤﻴ ﹺﻊ ﺍﻷﻧﻈﻤ ِﺔ. ﻱ ﻫ َﻮ ﺍﻷﺳﺎ ُ ﺍﻻﻗﺘﺼﺎﺩ ﱡ
ﻚ ﻛﺎ ﹶﻥ ﺍﳌﺒﺪﹸﺃ ﺍﻻﺷﺘﺮﺍﻛ ﱡﻲ ﻭﻣﻨ ُﻪ ﺍﻟﺸﻴﻮﻋ ﱡﻲ ﳛﻤ ﹸﻞ ﻗﻴﺎﺩ ﹰﺓ ﻓﻜﺮﻳﱠـﺔﹰ، ﻭﻟﺬﻟ َ
ﻫ َﻲ ﺍﳌﺎﺩﱢﻳﱠ ﹸﺔ ﻭﺍﻟﺘﻄﻮﱡ ُﺭ ﺍﳌﺎ ﱢﺩﻱﱡ ،ﻭﻋﻠﻰ ﺃﺳﺎﺳﻬﺎ ﳛ ﹸﻜ ُﻢ ﺑﺄْﻧ ِﻈ َﻤﺘِـﻪِ ،ﻭﻳـﺪﻋﻮ ﳍـﺎ،
ﻭﳛﺎ ﹺﻭﻝﹸ ﺃ ﹾﻥ ُﻳ ﹶﻄﱢﺒ ﹶﻘﻬَﺎ ﰲ ﻛ ﱢﻞ ﻣﻜﺎ ٍﻥ.
ﻭﺃ ﱠﻣﺎ ﺍﻹﺳﻼ ُﻡ ﻓﻬ َﻮ ﻳﺒﱢﻴ ُﻦ ﺃ ﱠﻥ ﻭﺭﺍ َﺀ ﺍﻟﻜﻮ ِﻥ ﻭﺍﳊﻴﺎ ِﺓ ﻭﺍﻹﻧـﺴﺎ ِﻥ ﺧﺎﻟﻘـﹰﺎ
ﷲ ﻋَـ ﱠﺰ ﻭﺟَـﻞﱠ، ﻚ ﻛﺎ ﹶﻥ ﺃﺳﺎ ُﺳ ُﻪ ﺍﻻﻋﺘﻘﺎ َﺩ ﺑﻮﺟﻮ ِﺩ ﺍ ِ ﷲ ﺗﻌﺎﱃ ،ﻭﻟﺬﻟ َ ﺧﻠ ﹶﻘﻬَﺎ ﻫﻮ ﺍ ُ
ﺖ ﺍﻟﻨﺎﺣﻴ ﹶﺔ ﺍﻟﺮﻭﺣﱠﻴﺔﹶ ،ﺃﻻ ﻭﻫ َﻲ ﻛﻮ ﹸﻥ ﺍﻹﻧﺴﺎ ِﻥ ﺖ ﻫﺬ ِﻩ ﺍﻟﻌﻘﻴﺪ ﹸﺓ ﻫ َﻲ ﺍﻟﱠﱵ َﻋﱠﻴَﻨ ِ ﻭﻛﺎﻧ ْ
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ﺖ ﺻﻠ ﹸﺔ ﺍﻟﻜﻮ ِﻥ ﺑﻮﺻ ِﻔ ِﻪ ﳐﻠﻮﻗـﺎﹰ، ﻭﺍﳊﻴﺎ ِﺓ ﻭﺍﻟﻜﻮ ِﻥ ﳐﻠﻮﻗ ﹰﺔ ﳋﺎﻟﻖﹴ ،ﻭﻣ ْﻦ ﻫﻨﺎ ﻛﺎﻧ ْ
ﷲﷲ ﺍﳋﺎﻟﻖﹺ ،ﻫ َﻲ ﺍﻟﻨﺎﺣﻴ ﹶﺔ ﺍﻟﺮﻭﺣﱠﻴ ﹶﺔ ﰲ ﺍﻟﻜﻮ ِﻥ .ﻭﺻﻠ ﹸﺔ ﺍﳊﻴﺎ ِﺓ ﺍﳌﺨﻠﻮﻗـﺔِ ،ﺑـﺎ ِ ﺑﺎ ِ
ﷲ ﺍﳋﺎﻟﻖﹺ، ﺍﳋﺎﻟﻖﹺ ،ﻫ َﻲ ﺍﻟﻨﺎﺣﻴ ﹶﺔ ﺍﻟﺮﻭﺣﱠﻴ ﹶﺔ ﰲ ﺍﳊﻴﺎ ِﺓ .ﻭﺻﻠ ﹸﺔ ﺍﻹﻧﺴﺎ ِﻥ ﺍﳌﺨﻠﻮﻕﹺ ،ﺑﺎ ِ
ﺡ ﻫ َﻲ ﺇﺩﺭﺍ َﻙ ﺍﻹﻧﺴﺎ ِﻥ ﺖ ﺍﻟﺮﻭ ُ ﻫ َﻲ ﺍﻟﻨﺎﺣﻴ ﹶﺔ ﺍﻟﺮﻭﺣﱠﻴ ﹶﺔ ﰲ ﺍﻹﻧﺴﺎﻥِ ،ﻭﻣ ْﻦ ﻫﻨﺎ ﻛﺎﻧ ِ
ﷲ ﺗﻌﺎﱃ. ﻟﺼﻠِﺘ ِﻪ ﺑﺎ ِ
ﺐ ﺃ ﹾﻥ ﻳﻘﺘ ﹺﺮ ﹶﻥ ﺑﺎﻹﳝﺎ ِﻥ ﹺﺑﻨُﺒُﻮﱠ ِﺓ ﳏ ﱠﻤ ٍﺪ ﻭﺭﺳـﺎﻟِﺘﻪِ ،ﻭﺑـﺄ ﱠﻥ ﷲﳚ ُ ﻭﺍﻹﳝﺎ ﹸﻥ ﺑﺎ ِ
ﺖ ﺍﻟﻌﻘﻴـﺪ ﹸﺓ ﺐ ﺍﻹﳝﺎ ﹸﻥ ﺑﻜ ﱢﻞ ﻣﺎ ﺟﺎ َﺀ ﹺﺑ ِﻪ .ﻭﳍـﺬﺍ ﻛﺎﻧـ ِ ﺍﻟﻘﺮﺁ ﹶﻥ ﻛﻼ ُﻡ ﺍﷲِ ،ﻓﻴﺠ ُ
ﺐ ﺍﻹﳝﺎ ﹸﻥ ﺑ ِﻪ ﻭﻫ َﻮ ﺍﷲُ ،ﻭﺗﻘـﻀﻲ ﺍﻹﺳﻼﻣﻴﱠ ﹸﺔ َﺗ ﹾﻘﻀِﻲ ﺑﺄﻧﱠ ُﻪ ﻳﻮﺟ ُﺪ ﻗﺒ ﹶﻞ ﺍﳊﻴﺎ ِﺓ ﻣﺎ ﳚ ُ
ﺑﺎﻹﳝﺎ ِﻥ ﲟﺎ ﺑﻌ َﺪ ﺍﳊﻴﺎ ِﺓ ،ﻭﻫ َﻮ ﻳﻮ ُﻡ ﺍﻟﻘﻴﺎﻣﺔِ ،ﻭﺑﺄ ﱠﻥ ﺍﻹﻧﺴﺎ ﹶﻥ ﰲ ﻫﺬ ِﻩ ﺍﳊﻴﺎ ِﺓ ﺍﻟـﺪﻧﻴﺎ
ﷲ ﻭﻧﻮﺍﻫﻴﻪِ ،ﻭﻫﺬ ِﻩ ﻫ َﻲ ﺻﻠ ﹸﺔ ﺍﳊﻴﺎ ِﺓ ﲟﺎ ﻗﺒﻠﹶﻬﺎ ،ﻭﻣﻘﻴﱠـ ٌﺪ ﺑﺎﶈﺎﺳـﺒ ِﺔ ُﻣ ﹶﻘﱠﻴ ٌﺪ ﺑﺄﻭﺍﻣ ﹺﺮ ﺍ ِ
ﺏ ﻫﺬ ِﻩ ﺍﻟﻨﻮﺍﻫﻲ ،ﻭﻫﺬ ِﻩ ﻫ َﻲ ﺻﻠ ﹸﺔ ﺍﳊﻴـﺎ ِﺓ ﲟـﺎ ﻉ ﻫﺬ ِﻩ ﺍﻷﻭﺍﻣ ﹺﺮ ﻭﺍﺟﺘﻨﺎ ﹺ ﻋﻠﻰ ﺍﺗّﺒﺎ ﹺ
ﲔ ﺍﻟﻘﻴـﺎ ﹺﻡ ﷲ ﺣـ َ ﺻﹶﻠَﺘﻪُ ﺑـﺎ ِ
ﻚ ﻛﺎ ﹶﻥ ﺣﺘْﻤﹰﺎ ﻋﻠﻰ ﺍﳌﺴﻠ ﹺﻢ ﺃ ﹾﻥ ﻳُﺪ ﹺﺭ َﻙ ِ ﺑﻌ َﺪﻫَﺎ ،ﻭﻟﺬﻟ َ
ﺝ ﺍﳌﺎ ﱠﺩ ِﺓ
ﻚ ﻫ َﻮ ﻣﻌﲎ ﻣﺰ ﹺ ﷲ ﻭﻧﻮﺍﻫﻴ ِﻪ ،ﻭﻛﺎ ﹶﻥ ﺫﻟ َ ﺴﱢﻴ َﺮ ﺃﻋﻤﺎﹶﻟﻪُ ﺑﺄﻭﺍﻣ ﹺﺮ ﺍ ِﺑﺎﻷﻋﻤﺎﻝﹺ ،ﹶﻓﻴُ َ
ﷲ .ﻭﺍﻟﻐﺎﻳـ ﹸﺔ ﷲ ﻭﻧﻮﺍﻫﻴ ِﻪ ﻫ َﻲ ﹺﺭﺿْـﻮﺍ ﹸﻥ ﺍ ِ ﺡ ﻭﺍﻟﻐﺎﻳ ﹸﺔ ﻣ ْﻦ ﺗﺴﻴﲑﻫﺎ ﺑﺄﻭﺍﻣ ﹺﺮ ﺍ ِ ﺑﺎﻟﺮﻭ ﹺ
ﺤ ﱢﻘ ﹸﻘﻬَﺎ ﺍﻟﻌﻤ ﹸﻞ.
ﺍﳌﻘﺼﻮﺩ ﹸﺓ ﻣ َﻦ ﺍﻟﻘﻴﺎ ﹺﻡ ﻬﺑَﺎ ﻫ َﻲ ﺍﻟﻘﻴﻤ ﹸﺔ ﺍﻟﱠﱵ ُﻳ َ
ﻑ ﺍﻟﻌﻠﻴﺎ ﻟﺼﻴﺎﻧ ِﺔ ﺍﺠﻤﻟﺘﻤ ﹺﻊ ﻣ ْﻦ ﻭﺿ ﹺﻊ ﺍﻹﻧـﺴﺎﻥِ، ﻚ ﹾﱂ ﺗﻜ ﹺﻦ ﺍﻷﻫﺪﺍ ُ ﻭﻟﺬﻟ َ
ﷲ ﻭﻧﻮﺍﻫﻴﻪِ ،ﻭﻫ َﻲ ﺛﺎﺑﺘ ﹲﺔ ﻻ ﺗﺘﻐﻴﱠ ُﺮ ﻭﻻ ﺗﺘﻄ ﱠﻮﺭُ ،ﻓﺎﶈﺎﻓﻈ ﹸﺔ ﻋﻠﻰ ﺑ ﹾﻞ ﻫ َﻲ ﻣ ْﻦ ﺃﻭﺍﻣ ﹺﺮ ﺍ ِ
ﺲ ﺍﻹﻧﺴﺎﻥِ، ﻉ ﺍﻹﻧﺴﺎﻥِ ،ﻭﻋﻠﻰ ﺍﻟﻌﻘﻞﹺ ،ﻭﻋﻠﻰ ﺍﻟﻜﺮﺍﻣ ِﺔ ﺍﻹﻧﺴﺎﻧﱠﻴﺔِ ،ﻭﻋﻠﻰ ﻧﻔ ﹺ ﻧﻮ ﹺ
ﻑ ُﻋﻠﹾﻴﺎﻭﻋﻠﻰ ﺍ ِﳌ ﹾﻠ ِﻜﱠﻴ ِﺔ ﺍﻟﻔﺮﺩﱠﻳﺔِ ،ﻭﻋﻠﻰ ﺍﻟﺪﻳ ﹺﻦ ﻭﻋﻠﻰ ﺍﻷ ْﻣﻦﹺ ،ﻭﻋﻠﻰ ﺍﻟﺪﻭﻟﺔِ ،ﺃﻫﺪﺍ ٌ
ﺿ َﻊ ﻟﻠﻤﺤﺎﻓﻈ ِﺔ ﻋﻠﻴﻬـﺎ ﺤ ﹸﻘﻬَﺎ ﺍﻟﺘﻐﻴ ُﲑ ﻭﻻ ﺍﻟﺘﻄ ﱡﻮﺭَُ ،ﻭ َﻭ َ ﺛﺎﺑﺘ ﹲﺔ ﻟﺼﻴﺎﻧ ِﺔ ﺍﺠﻤﻟﺘﻤﻊﹺ ،ﻻ َﻳ ﹾﻠ َ
ﻑ
ﺕ ﻟﻠﻤُﺤﺎﻓﻈ ِﺔ ﻋﻠﻰ ﻫﺬ ِﻩ ﺍﻷﻫـﺪﺍ ِ ﺕ ﺻﺎﺭﻣﺔﹰ ،ﻓﻮﺿ َﻊ ﺍﳊﺪﻭ َﺩ ﻭﺍﻟﻌﻘﻮﺑﺎ ِ ﻋﻘﻮﺑﺎ ٍ
ﻑ ﻭﺍﺟﹺﺒﺎﹰ ،ﻷﻧﱠﻬﺎ ﺃﻭﺍﻣـ ُﺮ ﻚ ﻳُﻌَﺘﱪُ ﺍﻟﻘﻴﺎ ُﻡ ﺑﺎﶈﺎﻓﻈ ِﺔ ﻋﻠﻰ ﻫﺬ ِﻩ ﺍﻷﻫﺪﺍ ِ ﺍﻟﺜﺎﺑﺘﺔِ ،ﻭﻟﺬﻟ َ
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ﺤﻘﱢ ُﻖ ِﻗﻴَﻤﹰﺎ ﻣﺎﺩﱠﻳ ﹰﺔ .ﻭﻫﻜﺬﺍ ﻳﻘﻮ ُﻡ ﺍﳌﺴﻠ ُﻢ ﻭﺗﻘﻮ ُﻡ ﺍﻟﺪﻭﻟ ﹸﺔ ﻭﻧﻮﺍ ٍﻩ ﻣ َﻦ ﺍﷲِ ،ﻻ ﻷﻧﱠﻬﺎ ُﺗ َ
ﷲ ﻭﻧﻮﺍﻫﻴ ِﻪ ﻷﻧﱠﻬﺎ ﻫ َﻲ ﺍﻟﱠﱵ ُﺗَﻨﻈﱢ ُﻢ ﺷﺆﻭ ﹶﻥ ﺍﻹﻧﺴﺎ ِﻥ ﺐ ﺃﻭﺍﻣ ﹺﺮ ﺍ ِ ﺴ َ ﲜﻤﻴ ﹺﻊ ﺍﻷﻋﻤﺎ ﹺﻝ َﺣ َ
ﷲ ﻭﻧﻮﺍﻫﻴ ِﻪ ﻫ َﻮ ﺍﻟﱠﺬﻱ ﻳﻮ ﹺﺟﺪُ ﺍﻟ ﹸﻄ َﻤ ﹾﺄﻧﹺﻴَﻨ ﹶﺔ ﺐ ﺃﻭﺍﻣ ﹺﺮ ﺍ ِ ﺴ َ ﻛﹸﻠﱠﻬَﺎ ،ﻭﺍﻟﻘﻴﺎ ُﻡ ﺑﺎﻷﻋﻤﺎ ﹺﻝ َﺣ َ
ﺴ ِﺪ ﻭﺇﻋﻄﺎ َﺀﻩ ُﻣَﺘ َﻌﻪُ ،ﺑ ﹾﻞ ﳉَ ﻉﺍﹶ ﺖ ﺇﺷﺒﺎ َ ﺖ ﺍﻟﺴﻌﺎﺩ ﹸﺓ ﻟﻴﺴ ْ ﻋﻨ َﺪ ﺍﳌﺴﻠ ﹺﻢ .ﻭﻣ ْﻦ ﻫﻨﺎ ﻛﺎﻧ ِ
ﷲ ﺳﺒﺤﺎَﻧﻪُ ﻭﺗﻌﺎﱃ. ﻫ َﻲ ﺇﺭﺿﺎ ُﺀ ﺍ ِ
ﺕ ﺍﻟﻌﻀﻮﻳﱠ ﹸﺔ ﻭﺍﻟﻐﺮﺍِﺋ ُﺰ ﻓﻘ ْﺪ َﻧ ﱠﻈ َﻤﻬَﺎ ﺍﻹﺳﻼ ُﻡ ﺗﻨﻈﻴﻤﹰﺎ ﻳـﻀﻤ ُﻦ ﺃ ﱠﻣﺎ ﺍﳊﺎﺟﺎ ُ
ﻉ ،ﺃ ْﻭ َﺟ ْﻮ َﻋ ٍﺔ ﺭُﻭﺣﻴﱠـﺔٍ، ﻉ ﲨﻴ ﹺﻊ َﺟ ْﻮﻋَﺎِﺗﻬَﺎ ،ﻣ ْﻦ ﺟﻮﻋ ِﺔ َﻣ ِﻌ َﺪﺓٍ ،ﺃ ْﻭ ﺟﻮﻋ ِﺔ َﻧ ْﻮ ﹴ ﺇﺷﺒﺎ َ
ﺖ ﺏ ﺑﻌـﺾﹴ ،ﻭﻻ ﹺﺑ ﹶﻜﺒْـ ِ ﻀﻬَﺎ ﻋﻠﻰ ﺣﺴﺎ ﹺ ﻉ ﺑﻌ ِ ﻚ .ﻭﻟﻜ ْﻦ ﻻ ﺑﺈﺷﺒﺎ ﹺ ﺃ ْﻭ ﻏ ﹺﲑ ﺫﻟ َ
ﺴ ﹶﻘ َﻬﺎ ﲨﻴ َﻌﻬَـﺎ ﻭﺃﺷْـَﺒ َﻌﻬَﺎ ﻕ ﺑﻌﺾﹴ ،ﻭﻻ ﺑﺈﻃﻼﻗِﻬﺎ ﲨﻴ ِﻌﻬَﺎ ،ﺑ ﹾﻞ َﻧ ﱠ ﻀﻬَﺎ ﻭﺇﻃﻼ ﹺ ﺑﻌ ِ
ﲔ ﲨﻴ َﻌﻬَﺎ ﺑﻨﻈﺎ ﹴﻡ ﺩﻗﻴﻖﹴ ،ﳑﱠﺎ ﻳﻬﻴ ﹸﺊ ﻟﻺﻧﺴﺎ ِﻥ ﺍﳍﻨﺎﺀ ﹶﺓ ﻭﺍﻟ َﺮﻓﹶﺎﻩَ ،ﻭﳛـﻮ ﹸﻝ ﺑﻴﻨَـ ُﻪ ﻭﺑـ َ
ﺿ ﹺﻮﱠﻳ ِﺔ ﺍﻟﻐﺮﺍﺋ ﹺﺰ.
ﺱ ﺇﱃ َﺩ ْﺭ ِﻙ ﺍﳊﻴﻮﺍ ِﻥ ﹺﺑ ﹶﻔ ْﻮ َ ﺍﻻْﻧِﺘﻜﹶﺎ ﹺ
ﻼ ﻏـ َﲑ ﻭﻟﻀﻤﺎ ِﻥ ﻫﺬﺍ ﺍﻟﺘﻨﻈﻴﻢﹺ ،ﻳَﻨﻈﺮُ ﺍﻹﺳﻼ ُﻡ ﻟﻠﺠﻤﺎﻋ ِﺔ ﺑﺎﻋﺘﺒﺎ ﹺﺭﻫَﺎ ﻛﹸ ﹰ
ﺠ ﱠﺰﺃٍ ،ﻭﻳﻨ ﹸﻈ ُﺮ ﻟﻠﻔﺮ ِﺩ ﺑﺎﻋﺘﺒﺎ ﹺﺭ ِﻩ ُﺟﺰْﺀﹰﺍ ﻣ ْﻦ ﻫﺬ ِﻩ ﺍﳉﻤﺎﻋ ِﺔ ﻏ َﲑ ﻣﻨﻔﺼ ﹴﻞ ﻋﻨْﻬﺎ .ﻭﻟ ِﻜ ﱠﻦ ُﻣ َ
ﺴ ﱢﻦ ﰲ ﺍﻟﺪﻭﻻﺏﹺ، ﻛﻮَﻧﻪُ ُﺟﺰْﺀﹰﺍ ﻣ َﻦ ﺍﳉﻤﺎﻋ ِﺔ ﻻ ﻳﻌﲏ ﺃ ﱠﻥ ﺟُ ْﺰِﺋﱠﻴَﺘﻪُ ﻫﺬ ِﻩ ﹶﻛﺠُ ْﺰِﺋﱠﻴ ِﺔ ﺍﻟ ِ
ﻚ ُﻋﻨﹺـ َﻲ ﺴﻢﹺ ،ﻭﻟـﺬﻟ َ ﺑ ﹾﻞ ﻳﻌﲏ ﺃﻧﱠ ُﻪ ُﺟ ْﺰ ٌﺀ ﻣ ْﻦ ﹸﻛﻞﱟ ،ﻛﻤﺎ ﺃ ﱠﻥ ﺍﻟﻴ َﺪ ﺟﺰ ٌﺀ ﻣ َﻦ ﺍﳉِـ ْ
ﺚﻼ ﻋﻨﻬَﺎ ،ﲝﻴـ ﹸ ﺍﻹﺳﻼ ُﻡ ﻬﺑﺬﺍ ﺍﻟﻔﺮ ِﺩ ﺑﻮﺻ ِﻔ ِﻪ ﺟُ ْﺰ َﺀﹰﺍ ﻣ َﻦ ﺍﳉﻤﺎﻋﺔِ ،ﻻ ﻓﺮﺩﹰﺍ ﻣﻨﻔﺼ ﹰ
ﺖ ﺑﺎﳉﻤﺎﻋـ ِﺔ ﺲ ﺍﻟﻮﻗ ِ ُﺗ َﺆﺩﱢﻱ ﻫﺬ ِﻩ ﺍﻟﻌﻨﺎﻳ ﹸﺔ ﻟﻠﻤﺤﺎﻓﻈ ِﺔ ﻋﻠﻰ ﺍﳉﻤﺎﻋﺔِ ،ﻭﻋُﹺﻨ َﻲ ﰲ ﻧﻔ ﹺ
ﻛﻼ ﻣُ ﹶﻜ ﱠﻮَﻧﹰﺎ ﻣ ْﻦ ﺃﺟﺰﺍ ٍﺀ ﻫ ُﻢ ﺍﻷﻓﺮﺍ ُﺩ ﺲ ﻟ ُﻪ ﺃﺟﺰﺍ ٌﺀ ﺑ ﹾﻞ ﺑﻮﺻ ِﻔﻬَﺎ ًّ ﻼ ﻟﻴ َﻻ ﺑﻮﺻ ِﻔﻬَﺎ ﻛ ﹰ
ﺚ ُﺗ َﺆﺩﱢﻱ ﻫﺬ ِﻩ ﺍﻟﻌﻨﺎﻳ ﹸﺔ ﺇﱃ ﺍﶈﺎﻓﻈ ِﺔ ﻋﻠﻰ ﻫﺆﻻ ِﺀ ﺍﻷﻓﺮﺍ ِﺩ ﻛﺄﺟﺰﺍﺀٍ ،ﻗﺎ ﹶﻝ ﺻـﻠﱠﻰ ﲝﻴ ﹸ
ﷲ ﻭﺍﻟﻮَﺍِﻗ ﹺﻊ ِﻓْﻴﻬَﺎ ﹶﻛ َﻤﺜﹶـ ﹺﻞ ﷲ ﻋﻠﻴ ِﻪ ﻭﻋﻠﻰ ﺁِﻟ ِﻪ ﻭ َﺳﻠﱠ َﻢَ » :ﻣﹶﺜﻞﹸ ﺍﻟﻘﹶﺎِﺋ ﹺﻢ َﻋﻠﹶﻰ ﺣُﺪُ ْﻭ ِﺩ ﺍ ِ ﺍُ
ﺏ َﺑ ْﻌﻀُﻬُ ْﻢ ﹶﺃﻋْﻼﻫَﺎ ﻭَﺑ ْﻌﻀُﻬُ ْﻢ ﹶﺃ ْﺳ ﹶﻔﹶﻠﻬَﺎ ،ﹶﻓﻜﹶـﺎ ﹶﻥ ﹶﻗ ْﻮ ﹴﻡ ﺍ ْﺳَﺘ َﻬﻤُﻮﺍ َﻋﻠﹶﻰ َﺳ ِﻔْﻴَﻨ ٍﺔ ﹶﻓﹶﺄﺻَﺎ َ
ﺍﱠﻟﺬِﻳ َﻦ ﰲ ﹶﺃ ْﺳ ﹶﻔِﻠﻬَﺎ ﺇﺫﹶﺍ ﺍ ْﺳَﺘ ﹶﻘﻮْﺍ ِﻣ َﻦ ﺍ ﹶﳌﺎ ِﺀ َﻣ ﱡﺮﻭْﺍ َﻋﻠﹶﻰ َﻣ ْﻦ ﹶﻓ ْﻮﹶﻗ ُﻬﻢْ ،ﹶﻓﻘﹶﺎﹸﻟﻮْﺍ :ﻟﹶـ ْﻮ ﹶﺃﻧﱠـﺎ
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ﺼْﻴﹺﺒﻨَﺎ َﺧ ْﺮﹶﻗﹰﺎ ﻭﹶﻟ ْﻢ ﻧُ ْﺆ ِﺫ َﻣ ْﻦ ﹶﻓ ْﻮﹶﻗﻨَﺎ ،ﹶﻓﹺﺈ ﹾﻥ َﺗ َﺮ ﹸﻛ ْﻮ ُﻫ ْﻢ َﻭﻣَﺎ ﹶﺃﺭَﺍ ُﺩﻭْﺍ َﻫﹶﻠﻜﹸـﻮْﺍ
َﺧ َﺮ ﹾﻗﻨَﺎ ﰲ َﻧ ِ
ﺠﻮﺍ َﺟ ِﻤْﻴ َﻌﹰﺎ«. ﺠﻮﺍ ﻭَﻧ َ َﺟ ِﻤْﻴ َﻌﺎﹰَ ،ﻭﹺﺇ ﹾﻥ ﹶﺃ َﺧ ﹸﺬﻭْﺍ َﻋﻠﹶﻰ ﹶﺃْﻳ ِﺪْﻳ ﹺﻬ ْﻢ َﻧ َ
ﻭﻫﺬ ِﻩ ﺍﻟَﻨ ﹾﻈ َﺮﺓﹸ ﻟﻠﺠﻤﺎﻋـ ِﺔ ﻭﺍﻟﻔـﺮ ِﺩ ﻫـ َﻲ ﺍﻟﱠـﱵ ﲡﻌـ ﹸﻞ ﻟﻠﻤﺠﺘﻤـ ﹺﻊ
ﺻﺎﹰ ،ﻷ ﱠﻥ ﻫﺆﻻ ِﺀ ﺍﻷﻓﺮﺍ َﺩ ﻭﻫ ْﻢ ﺃﺟﺰﺍ ٌﺀ ﻣ َﻦ ﺍﳉﻤﺎﻋـ ِﺔ ﻻ ﺑُـ ﱠﺪ ﻣِـ ْﻦ ﻣﻔﻬﻮﻣﹰﺎ ﺧﺎ ﱠ
ﺴَﺒﻬَﺎ ،ﻭﺃ ﹾﻥ ﻳﻜـﻮ ﹶﻥ ﳍـ ْﻢ ﺃ ﹾﻥ ﺗﻜﻮ ﹶﻥ ﻟﺪﻳ ﹺﻬ ْﻢ ﺃﻓﻜﺎ ٌﺭ ﺗَـ ْﺮﹺﺑ ﹸﻄ ُﻬﻢْ ،ﻳﻌﻴـﺸﻮ ﹶﻥ ﺣَـ َ
ﺴﹺﺒﻬَﺎ ،ﻭﺃ ﹾﻥ ﻳﻜـﻮ ﹶﻥ ﳍـ ْﻢ ﻧﻈـﺎ ٌﻡ ﻣﺸﺎﻋ ُﺮ ﻭﺍﺣﺪﹲﺓ ﻳﺘﺄﺛﱠﺮﻭ ﹶﻥ ﻬﺑﺎ ﻭﻳﻨﺪِﻓﻌُﻮ ﹶﻥ ﲝـ َ
ﻭﺍﺣ ٌﺪ ﻳﻌﺎِﻟﺞُ ﻣﺸﺎﻛ ﹶﻞ ﺣﻴﺎ ِﻬﺗ ْﻢ ﲨﻴ َﻌﻬَﺎ .ﻭﻣ ْﻦ ﻫﻨﺎ ﻛﺎ ﹶﻥ ﺍﺠﻤﻟﺘﻤـ ُﻊ ُﻣ َﺆﱠﻟﻔﹶـﹰﺎ ﻣـ َﻦ
ﺍﻹﻧﺴﺎ ِﻥ ﻭﺍﻷﻓﻜﺎ ﹺﺭ ﻭﺍﳌﺸﺎﻋ ﹺﺮ ﻭﺍﻷﻧﻈﻤ ِﺔ .ﻭﻛﺎﻥ ﺍﻹﻧـﺴﺎﻥ ﻣُ ﹶﻘﻴﱠـﺪﹰﺍ ﰲ ﺍﳊﻴـﺎ ِﺓ
ﻬﺑﺬﻩ ﺍﻷﻓﻜﺎ ﹺﺭ ﻭﺍﳌﺸﺎﻋ ﹺﺮ ﻭﺍﻷﻧﻈﻤ ِﺔ .ﻭﻟﺬﻟﻚ ﻛﺎ ﹶﻥ ﺍﳌـﺴﻠ ُﻢ ﰲ ﺍﳊﻴـﺎ ِﺓ ُﻣ ﹶﻘﻴﱠـ َﺪﹰﺍ
ﺕ ُﻣ ﹾﻄﹶﻠﻘﹶـﹰﺎ .ﻓﺎﻟﻌﻘﻴـﺪ ﹸﺓ ﻟﻠﻤـﺴﻠ ﹺﻢ ﺲ ﻟـ ُﻪ ﺣ ﱢﺮﻳﱠـﺎ ٌ ﰲ ﻛ ﱢﻞ ﺷﻲ ٍﺀ ﺑﺎﻹﺳﻼ ﹺﻡ ﻭﻟﻴ َ
ﻚ ُﻳ ْﻌَﺘﺒَـ ُﺮ ﺍ ْﺭﺗِـﺪَﺍﺩُﻩُ ﺟﺮﳝـ ﹰﺔ ﺖ ﻣُ ﹾﻄﹶﻠ ﹶﻘ ﹰﺔ .ﻭﻟـﺬﻟ َ ﻣﻘﻴﱠﺪﹲﺓ ﲝﺪﻭ ِﺩ ﺍﻹﺳﻼ ﹺﻡ ﻭﻟﻴﺴ ْ
ﻛﱪﻯ ﻳﺴﺘﺤ ﱡﻖ ﻋﻠﻴﻬﺎ ﺍﻟﻘﺘ ﹸﻞ ﺇ ﹾﻥ ﹾﱂ ﻳﺮﺟـ ْﻊ .ﻭﺍﻟﻨﺎﺣﻴـ ﹸﺔ ﺍﻟﺸﺨـﺼﻴﱠ ﹸﺔ ﻣﻘﻴﱠـﺪﹲﺓ
ﻚ ﻛﺎ ﹶﻥ ﺍﻟ ﹺﺰﻧَﺎ ﺟﺮﳝ ﹰﺔ ﻳُﻌﺎﹶﻗﺐُ ﻋﻠْﻴﻬَـﺎ ،ﺩﻭ ﹶﻥ َﺭﹾﺃﻓﹶـ ٍﺔ ﻣـ َﻊ ﺑﻨﻈﺎ ﹺﻡ ﺍﻹﺳﻼﻡﹺ ،ﻭﻟﺬﻟ َ
ﺏﺍﻟﺘــﺸﻬ ﹺﲑ ،t⎦⎫ÏΖÏΒ÷σßϑø9$# z⎯ÏiΒ ×πxÍ←!$sÛ $yϑåκu5#x‹tã ô‰pκô¶uŠø9uρ :ﻭﻛــﺎ ﹶﻥ ﺷُــ ْﺮ ُ
ﺐ ﻋﻠﻴﻬـﺎ ،ﻭﻛـﺎ ﹶﻥ ﺍﻻ ْﻋﺘِـﺪَﺍﺀُ ﻋﻠـﻰ ﺁﺧَـ ﹺﺮﻳ َﻦ ﺟﺮﳝـ ﹰﺔ ﳋ ْﻤ ﹺﺮ ﺟﺮﳝ ﹰﺔ ﻳُﻌﺎﻗ ُ ﺍﹶ
ﻑ ﹶﺃ ْﻭ ﻗﺘـ ﹴﻞ ﺃ ْﻭ ﻣـﺎ ﺷـﺎَﺑ َﻪ ﺫﻟـﻚَ، ﻑ ﻫﺬﺍ ﺍﻻﻋﺘﺪﺍ ِﺀ ﻣ ْﻦ ﹶﻗ ﹾﺬ ٍ ﺨَﺘِﻠﻒُ ﺑﺎ ْﺧﺘِﻼ ِ َﺗ ْ
ﺡ ﻟﻠﻔـﺮ ِﺩ ﺏ ﺍﻟﱠـﱵ ﺃﺑـﺎ َ ﺸ ْﺮﻉﹺ ،ﻭﺑﺎﻷﺳْـﺒَﺎ ﹺ ﻭﺍﻟﻨﺎﺣﻴ ﹸﺔ ﺍﻻﻗﺘﺼﺎﺩﻳﱠ ﹸﺔ ﻣﻘﻴﱠﺪﹲﺓ ﺑﺎﻟـ َ
ﻉ
ﻚ ﻬﺑَﺎ ،ﻭ َﲝﻘِﻴ ﹶﻘ ِﺔ ﻫـﺬ ِﻩ ﺍ ِﳌ ﹾﻠ ِﻜﻴﱠـ ِﺔ ﺍﻟﻔﺮﺩﻳـ ِﺔ ﻣـﻦ ﺃﱠﻧﻬَـﺎ ﹺﺇ ﹾﺫﻥﹸ ﺍﻟـﺸَﺎ ﹺﺭ ﹺ ﺍﻟَﺘ َﻤﻠﱡ َ
ﺝ ﻋـ ْﻦ ﻫـﺬ ِﻩ ﺍﻟﻘﹸﻴُـﻮ ِﺩ ﺟﺮﳝـ ﹰﺔ ﲣﺘﻠـ ُ
ﻒ ﻉ ﺑﺎﻟ َﻌْﻴ ﹺﻦ .ﻭﻛﺎ ﹶﻥ ﺍﳋـﺮﻭ ُ ﺑﺎﻻْﻧِﺘﻔﹶﺎ ﹺ
ﻚ. ﺐ ﺃ ْﻭ ﻣـﺎ ﺷـﺎ ﹶﻛ ﹶﻞ ﺫﻟـ َ ﺝ ﻣ ْﻦ َﺳ ْﹺﺮﹶﻗ ٍﺔ ﺃ ْﻭ َﻧﻬْـ ﹴ ﻉ ﻫﺬﺍ ﺍﳋﺮﻭ ﹺ ﻑ َﻧ ْﻮ ﹺ ﺑﺎﺧﺘﻼ ِ
ﻆ ﻫـﺬ ِﻩ ﺍﳉﻤﺎﻋـ ﹶﺔ ﻭﻫـﺬﺍ ﺍﻟﻔـﺮﺩَ، ﺤﻔﹶـ ﹸ ﻭﳍﺬﺍ ﻛﺎ ﹶﻥ ﻻ ُﺑﺪﱠ ﻣ َﻦ ﺍﻟﺪﻭﻟ ِﺔ ﺍﻟﱠﱵ َﺗ ْ
ﻭُﺗ ﹶﻄﺒﱢ ُﻖ ﺍﻟﻨﻈﺎ َﻡ ﻋﻠﻰ ﺍﺠﻤﻟﺘﻤﻊﹺ ،ﻭﻛﺎ ﹶﻥ ﻻ ﺑُـ ﱠﺪ ﻣـ ْﻦ ﺗَـ ﹾﺄِﺛ ﹺﲑ ﺍﳌﺒـﺪِﺃ ﰲ ُﻣ ْﻌَﺘَﻨﻘِـ ِﻪ
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ﻚ ﻛـﺎ ﹶﻥ ﺍﳌﺒـﺪﹸﺃ ﺴ ﹺﻬ ْﻢ .ﻭﻟـﺬﻟ َ ﺱ ﺃْﻧﻔﹸـ ِ
ﳊ ﹾﻔﻆﹸ ﻃﺒﻴﻌﱠﻴﹰﺎ ﺁﺗِﻴﹰﺎ ﻣ ْﻦ ِﻗَﺒ ﹺﻞ ﺍﻟﻨﺎ ﹺﻟِﻴﻜﻮ ﹶﻥ ﺍ ِ
ﺖ ﺍﻟـﺴِﻴﺎﺩ ﹸﺓ ﻫ َﻮ ﺍﻟﱠﺬﻱ ُﻳ ﹶﻘﻴﱢ ُﺪ ﻭﳛﻔﻆﹸ ،ﻭﺍﻟﺪﻭﻟ ﹸﺔ ﻫـ َﻲ ﺍ ﹸﳌَﻨﻔﱢـ ﹶﺬ ﹶﺓ .ﻭﳍـﺬﺍ ﻛﺎﻧـ ِ
ﺖ ﺍﻟ ـﺴُ ﹾﻠ ﹶﻄﺔﹸ ﻟﻸ ﱠﻣـ ِﺔ ﻸ ﱠﻣـﺔِ ،ﻭﺇ ﹾﻥ ﻛﺎﻧـ ِ ﺖ ﻟﻠﺪﻭﻟ ـ ِﺔ ﻭﻻ ِﻟ ُ ـﺴ ْ ﻉ ﻭﻟﻴـ ـﺸﺮ ﹺ ﻟﻠـ
ﺖ ﻃﺮﻳﻘ ﹸﺔ ﺗﻨﻔﻴـ ِﺬ ﺍﻟﻨﻈـﺎ ﹺﻡ ﻫـ َﻲ ﺍﻟﺪﻭﻟـ ﹶﺔ ﻭ َﻣ ﹾﻈ َﻬ ُﺮﻫَﺎ ﰲ ﺍﻟﺪﻭﻟﺔِ ،ﻭﻣ ْﻦ ﻫﻨﺎ ﻛﺎﻧ ْ
ﷲ ﰲ ﺍﻟﻔـﺮ ِﺩ ﺍﳌـﺆﻣ ﹺﻦ ِﻟَﻴﻘﹸـﻮ َﻡ ﺑﺄﺣﻜـﺎ ﹺﻡ ﻭﺇ ﹾﻥ ﻛﺎ ﹶﻥ ﺍﻻﻋﺘﻤﺎ ُﺩ ﻋﻠﻰ َﺗﻘﹾـﻮَﻯ ﺍ ِ
ﺍﻹﺳﻼ ﹺﻡ .ﻭﻋﻠﻴ ِﻪ ﻛﺎ ﹶﻥ ﻻ ُﺑﺪﱠ ﻣ َﻦ ﺍﻟﺘﺸﺮﻳ ﹺﻊ ﺍﻟﱠﺬﻱ ُﺗَﻨﻔﱢـ ﹸﺬ ُﻩ ﺍﻟﺪﻭﻟـﺔﹸ ،ﻭﺍﻟَﺘ ْﻮﺟﹺﻴـ ِﻪ
ﷲ .ﻭﻣـ ْﻦ ﻫﻨـﺎ ﻛـﺎ ﹶﻥ ﺍﻹﺳـﻼ ُﻡ ﻟﻠﻔﺮ ِﺩ ﺍﳌﺆﻣ ﹺﻦ ِﻟﻴَُﻨ ﱢﻔ ﹶﺬ ﺍﻹﺳﻼ َﻡ ﺑﺪﺍﻓ ﹺﻊ ﺗﻘﻮﻯ ﺍ ِ
ﺲ ﻫـﺬ ِﻩ ﻋﻘﻴﺪ ﹰﺓ ﻭﺃﻧﻈﻤﺔﹰ ،ﻭﻛﺎ ﹶﻥ ﻣﺒﺪﹸﺃ ﺍﻹﺳﻼ ﹺﻡ ﻓﻜـﺮ ﹰﺓ ﻭﻃﺮﻳﻘـ ﹰﺔ ﻣـ ْﻦ ﺟﹺـْﻨ ﹺ
ﺖ ﺣـﻀﺎ َﺭﺗُﻪُ ﻃِـﺮَﺍ َﺯﹰﺍ ﺍﻟﻔﻜﺮﺓِ ،ﻭﻛﺎ ﹶﻥ ﻧﻈﺎ ُﻣ ُﻪ ﻣﻨﺒﺜﻘﹰﺎ ﻋـ ْﻦ ﻋﻘﻴ َﺪﺗِـﻪِ ،ﻭﻛﺎﻧـ ْ
ﺖ ﻃﺮﻳ ﹶﻘﺘُﻪُ ﰲ َﺣ ْﻤ ﹺﻞ ﺍﻟـﺪﻋﻮ ِﺓ ﺃ ﹾﻥ ُﻳ ﹶﻄﺒﱠـ َﻖ ﻣـ ْﻦ ﻗﺒـ ﹺﻞ ﻣﻌﻴﱠﻨﹰﺎ ﰲ ﺍﳊﻴﺎ ِﺓ .ﻭﻛﺎﻧ ْ
ﺱ ِﻟ ﹶﻔﻬْـ ﹺﻢ
ﺤ َﻤ ﹶﻞ ﻗﻴﺎﺩ ﹰﺓ ﻓﻜﺮﱠﻳ ﹰﺔ ﺇﱃ ﺍﻟﻌﺎﱂﹺ ،ﺗﻜـﻮ ﹸﻥ ﻫـ َﻲ ﺍﻷﺳـﺎ َ ﺍﻟﺪﻭﻟﺔِ ،ﻭﺃ ﹾﻥ ﻳُ ْ
ﻧﻈﺎ ﹺﻡ ﺍﻹﺳﻼ ﹺﻡ ﻭﺍﻟﻌﻤ ﹺﻞ ﺑﻪِ ،ﻭﻛﺎ ﹶﻥ ﺍﻟﻌﻤ ﹸﻞ ﺑ ِﻪ ﰲ ﺍﳉﻤﺎﻋ ِﺔ ﺍﻟﱠـﱵ ﲢﻜﹸـ ُﻢ ﺑﻨﻈـﺎ ﹺﻡ
ﺍﻹﺳﻼﻡﹺ ،ﻧﺸْﺮﹰﺍ ﻟﻠﺪﻋﻮ ِﺓ ﺍﻹﺳﻼﻣﱠﻴﺔِ ،ﻷ ﱠﻥ ﺗﻄﺒﻴ َﻖ ﻧﻈﺎ ﹺﻡ ﺍﻹﺳـﻼ ﹺﻡ ﻋﻠـﻰ ﻏـ ﹺﲑ
ﺱ ﻳﻌﺘ ُﱪ ﻣ َﻦ ﺍﻟﻄﺮﻳﻘ ِﺔ ﺍﻟﻌﻤﻠﱠﻴ ِﺔ ﻟﻠـﺪﻋﻮﺓِ ،ﻓﻘـ ْﺪ ﻛـﺎ ﹶﻥ ﳍـﺬﺍ ﲔ ﻣ َﻦ ﺍﻟﻨﺎ ﹺﺍﳌﺴﻠﻤ َ
ﻑ.
ﺍﻟﺘﻄﺒﻴ ﹺﻖ ﺍﻷﺛ ُﺮ ﺍﻷﻛ ُﱪ ﰲ ﺇﳚﺎ ِﺩ ﻫﺬﺍ ﺍﻟﻌﺎ ﹺﱂ ﺍﻹﺳﻼﻣ ﱢﻲ ﺍﳌﹸَﺘﺮَﺍﻣِﻲ ﺍﻷ ﹾﻃﺮَﺍ ِ
ﺉ ﺍﳌﻮﺟﻮﺩ ﹶﺓ ﰲ ﺍﻟﻌﺎ ﹺﱂ ﺛﻼﺛـ ﹲﺔ ﻫـ َﻲ ﺍﻟﺮﺃﲰﺎﻟﻴﱠـﺔﹸ، ﺻﻞﹸ ﺃ ﱠﻥ ﺍﳌﺒﺎﺩ َ ﻭﺍﳊﺎ ِ
ﺚ ﻫ َﻮ ﺍﻹﺳﻼﻡُ ،ﻭﻟﻜ ﱢﻞ ﻭﺍﺣ ٍﺪ ﻣـ ْﻦ ﻭﺍﻻﺷﺘﺮﺍﻛﱠﻴ ﹸﺔ ﻭﻣﻨْﻬﺎ ﺍﻟﺸﻴﻮﻋﱠﻴﺔﹸ ،ﻭﺍﳌﺒﺪﹸﺃ ﺍﻟﺜﺎﻟ ﹸ
ﺱ ﻷﻋﻤﺎ ﹺﻝ ﺍﻹﻧﺴﺎ ِﻥ ﰲ ﺍﳊﻴﺎﺓِ،
ﺉ ﻋﻘﻴﺪﹲﺓ ﺗﻨﺒﺜ ُﻖ ﻋْﻨﻬَﺎ ﺃْﻧ ِﻈ َﻤُﺘﻪُ ،ﻭﻟ ُﻪ ِﻣ ﹾﻘﻴَﺎ ٌﻫﺬ ِﻩ ﺍﳌﺒﺎﺩ ﹺ
ﺻ ﹲﺔ ﻟﻠﻤﺠﺘﻤﻊﹺ ،ﻭﻃﺮﻳﻘ ﹲﺔ ﻟﺘﻨﻔﻴ ِﺬ ﺍﻟﻨﻈﺎ ﹺﻡ. ﻭﻧﻈﺮﹲﺓ ﺧﺎ ﱠ
ﺻ ﹸﻞ ﺍﻷﺷﻴﺎﺀِ،
ﺚ ﺍﻟﻌﻘﻴﺪ ﹸﺓ ﻓﺎﳌﺒﺪﹸﺃ ﺍﻟﺸﻴﻮﻋ ﱡﻲ َﻳﺮَﻯ ﺃ ﱠﻥ ﺍﳌﺎ ﱠﺩ ﹶﺓ ﺃ ْ ﺃ ﱠﻣﺎ ﻣ ْﻦ ﺣﻴ ﹸ
ﻱ .ﻭﺍﳌﺒﺪﹸﺃ ﺍﻟﺮﺃﲰﺎﱄﱡ ﻳﺮﻯ ﺃﻧﱠ ُﻪ ﻭﺃ ﱠﻥ ﲨﻴ َﻊ ﺍﻷﺷﻴﺎ ِﺀ َﺗﺼْﺪ ُﺭ ﻋْﻨﻬَﺎ ﺑ ﹶﻄﺮﹺﻳ ﹺﻖ ﺍﻟَﺘ ﹶﻄ ﱡﻮ ﹺﺭ ﺍﳌﹶﺎ ﱢﺩ ﱢ
٣٤
ﻚ ﻓﺼ ﹸﻞ ﺍﻟﺪﻳ ﹺﻦ ﻋ ﹺﻦ ﺍﻟﺪﻭﻟـﺔِ، ﺼ ﹶﻞ ﺍﻟﺪﻳ ُﻦ ﻋ ﹺﻦ ﺍﳊﻴﺎﺓِ ،ﻭَﻳْﻨﺘُﺞُ ﻋ ْﻦ ﺫﻟ َ ﺐ ﺃ ﹾﻥ ﻳُ ﹾﻔ َ
ﳚ ُ
ﺤﺜﹸﻮﺍ ﻫ ﹾﻞ ﻫﻨﺎ َﻙ ﺧﺎﻟ ٌﻖ ﺃ ْﻡ ﻻ ،ﻭﺇﱠﻧﻤَﺎ ﻳﺒﺤﺜـﻮ ﹶﻥ ﰲ ﻓﺎﻟﺮﺃﲰﺎﻟﻴﱡﻮ ﹶﻥ ﻻ ﻳُﺮﻳﺪﻭ ﹶﻥ ﺃ ﹾﻥ َﻳْﺒ َ
ﻚ
ﻑ ﺑﻮﺟـﻮ ِﺩ ِﻩ ﺃ ْﻡ ﹸﺃْﻧﻜِـﺮَ ،ﻭﻟـﺬﻟ َ ﺃﻧﱠ ُﻪ ﻻ َﺩ ْﺧ ﹶﻞ ﻟﻠﺨﺎﻟ ﹺﻖ ﰲ ﺍﳊﻴﺎﺓَِ ،ﺳﻮَﺍ ٌﺀ ﺍﹸ ْﻋﺘُ ﹺﺮ َ
ﻳﺴـﺘﻮﻱ ﻋﻨ َﺪﻫُـ ُﻢ ﺍﳌﹸ ْﻌَﺘ ﹺﺮﻑُ ﺑﻮﺟـﻮ ِﺩ ﺍﳋﺎﻟـ ﹺﻖ ﻭﺍﳌﹸْﻨ ِﻜﺮُ ﻟـ ُﻪ ﰲ ﻋﻘﻴـﺪِﺗ ﹺﻬﻢْ،
ﻭﻫ َﻲ ﻓﺼ ﹸﻞ ﺍﻟﺪﻳ ﹺﻦ ﻋ ﹺﻦ ﺍﳊﻴﺎ ِﺓ.
ﷲ ﻫ َﻮ ﺧﺎﻟ ُﻖ ﺍﻟﻮﺟﻮﺩِ ،ﻭﺃﻧﱠ ُﻪ ﺃﺭﺳ ﹶﻞ ﺍﻷْﻧﹺﺒﻴَـﺎ َﺀ ﻭﺃ ﱠﻣﺎ ﺍﻹﺳﻼ ُﻡ ﻓﲑﻯ ﺃ ﱠﻥ ﺍ َ
ﻭﺍﻟﺮُﺳُ ﹶﻞ ﺑﺪﻳﹺﻨ ِﻪ ِﻟﺒَﲏ ﺍﻹﻧﺴﺎﻥِ ،ﻭﺃﻧﱠ ُﻪ َﺳُﻴﺤَﺎ ِﺳﺐُ ﺍﻹﻧﺴﺎ ﹶﻥ ﻳﻮ َﻡ ﺍﻟﻘﻴﺎﻣ ِﺔ ﻋﻠﻰ ﺃﻋﻤﺎِﻟﻪِ،
ﷲ ﻭﻣﻼﺋﻜِﺘ ِﻪ ﻭﻛﺘﹺﺒ ِﻪ ﻭﺭﺳِﻠ ِﻪ ﻭﺍﻟﻴـﻮ ﹺﻡ ﺍﻵﺧِـ ﹺﺮ ﺖ ﻋﻘﻴﺪُﺗ ُﻪ ﺍﻹﳝﺎ ﹶﻥ ﺑﺎ ِ ﻚ ﻛﺎﻧ ْ ﻭﻟﺬﻟ َ
ﷲ.
ﻭﺑﺎﻟﻘﻀﺎ ِﺀ ﻭﺍﻟﻘﺪ ﹺﺭ َﺧْﻴ ﹺﺮ ِﻫﻤَﺎ ﻭ َﺷ ﱢﺮ ِﻫﻤَﺎ ﻣ َﻦ ﺍ ِ
ﻕ ﺍﻟﻨﻈﺎ ﹺﻡ ﻋ ﹺﻦ ﺍﻟﻌﻘﻴﺪ ِﺓ ﻓﺎﳌﺒﺪﹸﺃ ﺍﻟـﺸﻴﻮﻋ ﱡﻲ ﺚ ﻛﻴﻔﻴﱠ ﹸﺔ ﺍْﻧﹺﺒﺜﹶﺎ ﹺ
ﻭ ﺃ ﱠﻣﺎ ﻣ ْﻦ ﺣﻴ ﹸ
ﻼ ﺗﻜـﻮ ﹸﻥ ﺕ ﺍﻹْﻧﺘَﺎﺝﹺ ،ﻷ ﱠﻥ ﺍﺠﻤﻟﺘﻤ َﻊ ﺍﻹﻗﻄﺎ ِﻋ ﱠﻲ ﻣﺜ ﹰ ﻳﺮﻯ ﺃ ﱠﻥ ﺍﻟﻨﻈﺎ َﻡ ﻳُ ْﺆ َﺧﺬﹸ ﻣ ْﻦ ﺃﺩﻭﺍ ِ
ﺍﻟ ﹶﻔ ﹾﺄﺱُ ﻓﻴ ِﻪ ﻫ َﻲ ﺃﺩﺍ ﹶﺓ ﺍﻹﻧﺘﺎﺝﹺ ،ﻭﻣﻨﻬﺎ ﻳُ ْﺆ َﺧﺬﹸ ﻧﻈﺎ ُﻡ ﺍﻹﻗﻄﺎﻉُ ،ﻓﺈﺫﺍ ﺗﻄ ﱠﻮ َﺭ ﺍﺠﻤﻟﺘﻤـ ُﻊ
ﻚ ﻳُ ْﺆ َﺧﺬﹸ ﺍﻟﻨﻈـﺎ ُﻡ ﺍﻟﺮﺃﲰـﺎﱄﱡﺝ .ﻭﻟﺬﻟ َ ﺼﹺﺒﺢُ ﺍﻵﻟ ﹸﺔ ﻫ َﻲ ﺃﺩﺍ ﹶﺓ ﺍﻹﻧﺘﺎ ﹺ ﺇﱃ ﺍﻟﺮﺃﲰﺎﻟﱠﻴ ِﺔ ﺗُ ْ
ﻱ .ﻭﺃﻣﱠﺎ ﺍﳌﺒﺪﹸﺃ ﺍﻟﺮﺃﲰﺎﱄﱡ ﻓﲑﻯ ﺃ ﱠﻥ ﺍﻹﻧﺴﺎ ﹶﻥ ﻣﻨﻬَﺎ ،ﻓﹺﻨﻈﹶﺎ ُﻣ ُﻪ َﻣ ﹾﺄﺧُﻮ ﹲﺫ ﻣ َﻦ ﺍﻟﺘﻄ ﱡﻮ ﹺﺭ ﺍﳌﺎ ﱢﺩ ﱢ
ﺴ ِﻪ ﻣ َﻦ ﺍﳊﻴﺎ ِﺓ ﲔ ﻓﺼ ﹶﻞ ﺍﻟﺪﻳ َﻦ ﻋ ﹺﻦ ﺍﳊﻴﺎ ِﺓ ﺻﺎ َﺭ ﻻ ُﺑﺪﱠ ﻟ ُﻪ ِﻣ ْﻦ ﺃ ﹾﻥ ﻳﻀ َﻊ ﻧﻈﺎﻣﹰﺎ ﻟﻨﻔ ِ ﺣ َ
ﷲﺴ ِﻪ .ﻭﺃﻣﱠﺎ ﺍﻹﺳﻼ ُﻡ ﻓﲑﻯ ﺃ ﱠﻥ ﺍ َ ﻀﻌُﻪُ ﹺﺑَﻨ ﹾﻔ ِ
ﺫﺍِﺗﻬَﺎ ،ﻓﺼﺎ َﺭ ﻳﺄ ُﺧ ﹸﺬ ﻧﻈﺎ َﻣﻪُ ﻣ ْﻦ ﻭﺍﻗ ِﻌ ِﻪ َﻳ َ
ﷲ ﻋﻠﻴـ ِﻪ ﺟﻌ ﹶﻞ ﻟ ُﻪ ﻧﹺﻈﺎﻣﹰﺎ ﰲ ﺍﳊﻴﺎ ِﺓ ﻳﺴ ُﲑ ﻋﻠﻴﻪِ ،ﻭﺃﺭﺳ ﹶﻞ َﺳﱢﻴ َﺪﻧَﺎ ﳏﻤﺪﹰﺍ ﺻـﻠﱠﻰ ﺍ ُ
ﻚ ﻫـ َﻮ ﺐ ﺃ ﹾﻥ ﻳﺴ َﲑ ﻋﻠﻴﻪِ ،ﻭﻟﺬﻟ َ ﻭﻋﻠﻰ ﺁﻟ ِﻪ ﻭﺳﻠﱠ َﻢ ﻬﺑﺬﺍ ﺍﻟﻨﻈﺎ ﹺﻡ ﻭَﺑﻠﱠ َﻐﻪُ ﺇﻳﱠﺎﻩُ ،ﻓﻴﺠ ُ
ﺏ ﻭﺍﻟﺴُﱠﻨ ِﺔ. ﺴَﺘْﻨﹺﺒﻂﹸ َﺣﱠﻠﻬَﺎ ﻣ َﻦ ﺍﻟﻜﺘﺎ ﹺ ﺸ ِﻜﹶﻠ ﹶﺔ ﻭَﻳ ْ َﻳ ْﺪﺭُﺱُ ﺍﳌﹸ ْ
ﺱ ﺍﻷﻋﻤﺎ ﹺﻝ ﰲ ﺍﳊﻴﺎ ِﺓ ﻓﺎﳌﺒﺪﹸﺃ ﺍﻟﺸﻴﻮﻋ ﱡﻲ ﻳـﺮﻯ ﺃ ﱠﻥ
ﺚ ﻣﻘﻴﺎ ُ
ﻭﺃ ﱠﻣﺎ ﻣ ْﻦ ﺣﻴ ﹸ
٣٥
ﺱ ﰲ ﺍﳊﻴﺎﺓِ ،ﻭﹺﺑَﺘ ﹶﻄ ﱡﻮ ﹺﺭ ِﻩ َﻳَﺘ ﹶﻄ ﱠﻮﺭُ ﺍ ِﳌﻘﹾﻴـﺎﺱُ، ﻱ ﻫ َﻮ ﺍ ِﳌ ﹾﻘﻴَﺎ ُ ﻱ ﺍﻟﻨﻈﺎ َﻡ ﺍﳌﺎ ﱢﺩ ﱠـ ﹶﺔ ﺃ ﹺ
ﺍﳌﺎﺩﱢﻳ ﱠ
ﺐ ﻫﺬﻩ ﺴ َﺱ ﺍﻷﻋﻤﺎ ﹺﻝ ﰲ ﺍﳊﻴﺎ ِﺓ ﻫ َﻮ ﺍﻟﻨﻔﻌﱠﻴﺔﹸ ،ﻭ َﺣ َ ﻭﺍﳌﺒﺪﹸﺃ ﺍﻟﺮﺃﲰﺎﱄﱡ ﻳﺮﻯ ﺃ ﱠﻥ ﻣﻘﻴﺎ َ
ﺱﺱ .ﻭﺍﻹﺳﻼ ُﻡ ﻳﺮﻯ ﺃ ﱠﻥ ﻣﻘﻴﺎ َ ﺱ ﺍﻷﻋﻤﺎ ﹸﻝ ﻭﻳُﻘﺎ ُﻡ ﻬﺑَﺎ ﻋﻠﻰ ﻫﺬﺍ ﺍﻷﺳﺎ ﹺ ﺍﻟﻨﻔﻌﱠﻴ ِﺔ ﺗُﻘﺎ ُ
ﷲ ﻭﻧﻮﺍﻫﻴﻪِ ،ﻓـﺎﳊﻼ ﹸﻝ ﻱ ﺃﻭﺍﻣ ُﺮ ﺍ ِ ﺍﻷﻋﻤـﺎ ﹺﻝ ﰲ ﺍﳊﻴﺎ ِﺓ ﻫ َﻮ ﺍﳊـﻼ ﹸﻝ ﻭﺍﳊﺮﺍﻡُ ،ﺃ ْ
ﺤﻜﱠـ ُﻢ ﻓﻴـﻪ ﻚ ﻭﻻ َﻳَﺘ َﻐﱠﻴﺮُ .ﻭﻻ ُﺗ َ ُﻳ ْﻌ َﻤﻞﹸ ،ﻭﺍﳊـﺮﺍ ُﻡ ﻳُـﺘْـ َﺮﻙُ ،ﻭﻻ َﻳَﺘ ﹶﻄ ﱠﻮﺭُ ﺫﻟ َ
ﻂ.ﻉ ﻓﻘ ﹾ ﺤﻜﱠﻢُ ﺍﻟﺸﺮ ُ ﺍﻟﻨﻔﻌﱠﻴﺔﹸ ،ﺑ ﹾﻞ ﻳُ َ
ﺚ ﺍﻟﻨﻈﺮ ﹸﺓ ﻟﻠﻤﺠﺘﻤ ﹺﻊ ﻓﺎﳌﺒﺪﹸﺃ ﺍﻟﺸﻴﻮﻋ ﱡﻲ ﻳﺮﻯ ﺃ ﱠﻥ ﺍﺠﻤﻟﺘﻤـ َﻊ ﻭﺃ ﱠﻣﺎ ﻣ ْﻦ ﺣﻴ ﹸ
ﺕ ﺍﻹﻧﺘﺎﺝﹺ ،ﻭﺍﻟﻄﺒﻴﻌﺔﹸ ،ﻭﺍﻹﻧﺴﺎﻥﹸ ،ﺑﺎﻋِﺘﺒَﺎ ﹺﺭﻫَﺎ ﳎﻤﻮﻋ ﹲﺔ ﻋﺎ ﱠﻣﺔﹲ ،ﻣﻨﻬَﺎ ﺍﻷﺭﺽُ ،ﻭﺃﺩﻭﺍ ُ
ﲔ َﺗَﺘ ﹶﻄ ﱠﻮﺭُ ﺍﻟﻄﺒﻴﻌ ﹸﺔ ﻭﻣﺎ ﻓﻴﻬﺎ ﻳﺘﻄﻮﱠ ُﺭ ﻣﻌﻬﺎ ﺍﻹﻧـﺴﺎﻥﹸ، ﺷﻴﺌﹰﺎ ﻭﺍﺣﺪﹰﺍ ﻫﻮ ﺍﳌﺎ ﱠﺩﺓﹸ ،ﻭﺣ َ
ﻚ ﻛﺎ ﹶﻥ ﺍﺠﻤﻟﺘﻤ ُﻊ ﺧﺎﺿِﻌﹰﺎ ﻟﻠﺘﻄ ﱠﻮ ﹺﺭ ﺍﳌﺎ ﱢﺩﻱﱢ ،ﻭﻣﺎ ﻋﻠـﻰ ﻓﻴﺘﻄ ﱠﻮ ُﺭ ﺍﺠﻤﻟﺘﻤ ُﻊ ﻛﻠﱡﻪُ ،ﻭﻟﺬﻟ َ
ﲔ ﻳﺘﻄﻮﱠ ُﺭ ﺍﺠﻤﻟﺘﻤـﻊُ، ﺠ ﹶﻞ ﻫﺬﺍ ﺍﻟﺘﻄ ﱡﻮﺭَ ،ﻭﺣ َ ﺕ ِﻟﻴُ َﻌ ﱢ
ﺍﻹﻧﺴﺎ ِﻥ ﺇ ﱠﻻ ﺃ ﹾﻥ ﻳُﻮ ﹺﺟ َﺪ ﺍﻟﺘﻨﺎﻗﻀﺎ ِ
ﺏ.ﺴ ﱡﻦ ﰲ ﺍﻟﺪﻭﻻ ﹺ ﻳﺘﻄﻮﱠ ُﺭ ﺍﻟﻔﺮ ُﺩ ﹺﺑﺘَﻄ ﱡﻮ ﹺﺭﻩِ ،ﻓﻴﺪﻭ ُﺭ ﻣﻌ ُﻪ ﻛﻤﺎ ﻳﺪﻭ ُﺭ ﺍﻟ ِ
ﻭﺃ ﱠﻣﺎ ﺍﳌﺒﺪﹸﺃ ﺍﻟﺮﺃﲰﺎﱄﱡ ﻓﺈﻧﱠ ُﻪ ﻳﺮﻯ ﺃ ﱠﻥ ﺍﺠﻤﻟﺘﻤ َﻊ ُﻣ ﹶﻜ ﱠﻮ ﹲﻥ ﻣ ْﻦ ﺃﻓﺮﺍ ٍﺩ ،ﻭﺃﻧﱠـ ُﻪ ﺇﺫﺍ
ﻚ ﻻ ُﺑﺪﱠ ﻣ َﻦ ﺍﻟﻨﻈﺮ ِﺓ ﻟﻠﻔـﺮ ِﺩ ﺖ ﺃﻣﻮ ُﺭ ﺍﺠﻤﻟﺘﻤﻊﹺ ،ﻭﻟﺬﻟ َ ﺖ ﺃﹸﻣﻮ ُﺭ ﺍﻟﻔﺮ ِﺩ ﺍﻧﺘﻈﻤ ْ ﺍْﻧَﺘ ﹶﻈ َﻤ ْ
ﻓﻘﻂﹾ ،ﻓﺎﻟﺪﻭﻟ ﹸﺔ ﺇﻧﱠﻤﺎ ﺗﻌﻤ ﹸﻞ ﻟﻠﻔﺮ ِﺩ ﻭﳍﺬﺍ ﻛﺎ ﹶﻥ ﻫﺬﺍ ﺍﳌﺒﺪﹸﺃ ﻓﺮﺩﱠﻳﹰﺎ .ﻭﺃﻣﱠـﺎ ﺍﻹﺳـﻼ ُﻡ
ﺱ ﺍﻟﱠﺬﻱ ﻳﻘﻮ ُﻡ ﻋﻠﻴ ِﻪ ﺍﺠﻤﻟﺘﻤ ُﻊ ﻫ َﻮ ﺍﻟﻌﻘﻴﺪﺓﹸ ،ﻭﻣﺎ ﲢﻤ ﹸﻞ ﻣ ْﻦ ﺃﻓﻜـﺎ ﹴﺭ ﻓﲑﻯ ﺃ ﱠﻥ ﺍﻷﺳﺎ َ
ﲔ ﺗَـﺴُﻮﺩُ ﺍﻷﻓﻜـﺎ ُﺭ ﺍﻹﺳـﻼ ِﻣﱠﻴﺔﹸ، ﻭﻣﺸﺎﻋﺮَ ،ﻭﻣﺎ ﻳﻨﺒﺜ ُﻖ ﻋﻨﻬﺎ ﻣ ْﻦ ﺃﻧﻈ َﻤﺔٍ ،ﻓﺤ َ
ﻭﺍﳌﹶﺸﺎ ِﻋﺮُ ﺍﻹﺳﻼﻣﱠﻴﺔﹸ ،ﻭُﻳ ﹶﻄﺒﱠ ُﻖ ﺍﻟﻨﻈﺎ ُﻡ ﺍﻹﺳﻼﻣ ﱡﻲ ﻋﻠﻰ ﺍﻟﻨﺎﺱﹺ ،ﻳﻮﺟَـ ُﺪ ﺍﺠﻤﻟﺘﻤـ ُﻊ
ﻚ ﻛﺎ ﹶﻥ ﺍﺠﻤﻟﺘﻤ ُﻊ ﻣُ َﺆﻟﱠ ﹶﻔﹰﺎ ﻣ َﻦ ﺍﻹﻧﺴﺎﻥِ ،ﻭﺍﻷﻓﻜـﺎﺭﹺ ،ﻭﺍﳌـﺸﺎﻋﺮﹺ، ﺍﻹﺳﻼﻣﻲﱡ ،ﻭﻟﺬﻟ َ
ﻒﻒ ﲨﺎﻋﺔﹰ ،ﻭﻟ ِﻜﻨﱠ ُﻪ ﻻ ُﻳ َﺆﻟﱢـ ُ ﻭﺍﻷﻧﻈﻤ ِﺔ .ﻭﺃ ﱠﻥ ﺍﻹﻧﺴﺎ ﹶﻥ ﻭﺣ َﺪﻩُ ﻣ َﻊ ﺍﻹﻧﺴﺎ ِﻥ ُﻳ َﺆﻟﱢ ُ
ﳎﺘﻤﻌﹰﺎ ﺇ ﱠﻻ ﺑﺎﻷﻓﻜﺎ ﹺﺭ ﺍﻟﱠﱵ ﳛ ِﻤﹸﻠﻬَﺎ ﺍﻹﻧﺴﺎﻥﹸ ،ﻭﺍﳌﺸﺎﻋ ﹺﺮ ﺍ ﹶﳌ ْﻮﺟُﻮ َﺩ ِﺓ ﹶﻟ َﺪْﻳﻪِ ،ﻭﺍﻷﻧﻈﻤ ِﺔ
٣٦
ﲔ ﺍﻹﻧﺴﺎ ِﻥ ﻭﺍﻹﻧﺴﺎ ِﻥ ﺇﳕـﺎ ﻫـ َﻮ ﺍﻟﱠﱵ ُﺗ ﹶﻄﺒﱠ ُﻖ ﻋﻠْﻴﻪِ ،ﻷ ﱠﻥ ﺍﻟﱠﺬﻱ ﻳﻮ ﹺﺟﺪُ ﺍﻟﻌﻼﻗ ﹶﺔ ﺑ َ
ﺤﺔﹸ ،ﻭﻫﺬ ِﻩ ﺍﳌﺼﻠﺤ ﹸﺔ ﺇﻥ َﺗ ﱠﻮ َﺣﺪَﺕ ﺍﻷﻓﻜﺎ ُﺭ ﻋﻠْﻴﻬَﺎ ،ﻭﺇﻥ ﺗﻮﱠﺣﺪﺕ ﺍﳌـﺸﺎﻋ ُﺮ ﺼﹶﻠ َ
ﺍ ﹶﳌ ْ
ﺕ
ﻀﺐُ ،ﻭﺇ ﹾﻥ َﺗ َﻮ ﱠﺣ َﺪ ﺍﻟﻨﻈﺎ ُﻡ ﺍﻟﱠﺬﻱ ﻳُﻌﺎِﻟﺞُ ﻓﻘ ْﺪ ُﻭﺟﹺـ َﺪ ِ ﳓ َﻮﻫَﺎ ﹶﻓَﺘ َﻮ ﱠﺣ َﺪ ﺍﻟ ﹺﺮﺿَﺎ ﻭﺍﻟ َﻐ َ
ﺖ ﺍﻷﻓﻜﺎ ُﺭ ﻋﻠـﻰ ﺍﳌـﺼﻠﺤ ِﺔ ،ﺃ ﹺﻭ ﲔ ﺍﻹﻧﺴﺎ ِﻥ ﻭﺍﻹﻧﺴﺎ ِﻥ ،ﻭﺇ ِﻥ ﺍ ْﺧَﺘﹶﻠ ﹶﻔ ِ ﺍﻟﻌﻼﻗ ﹸﺔ ﺑ َ
ﻒ ﺍﻟﻨﻈـﺎ ُﻡﺤ َﻮﻫَﺎ ،ﻓﻠ ْﻢ َﻳَﺘ ﱠﻮ َﺣ ِﺪ ﺍﻟ ﹺﺮﺿَﺎ ﻭﺍﻟﻐﻀﺐُ ،ﺃ ﹺﻭ ﺍﺧﺘﻠـ َ ﺖ ﺍﳌﺸﺎﻋ ُﺮ َﻧ ْ ﺍﺧﺘﻠﻔ ِ
ﲔ ﺍﻹﻧﺴـﺎ ِﻥ ﻭﺍﻹﻧﺴـﺎ ِﻥ ﻟﹶـ ْﻢ ﺗﻮﺟــﺪ ﺍﻟﻌــﻼﻗﺔﹸ، ﳉﻬَـﺎ ﺑ َ ﺍﻟﱠﺬﻱ ﻳُﻌـﺎ ﹸ
ﻚ ﻛﺎ ﹶﻥ ﺍﺠﻤﻟﺘﻤـ ُﻊ ُﻣ ﹶﻜ ﱠﻮﻧَـﹰﺎ ﻣـ َﻦ ﺍﻹﻧـﺴﺎﻥِ، ﻭﺑﺎﻟﺘﺎﱄ ﹶﻟ ْﻢ ﻳُﻮ َﺟ ِﺪ ﺍﺠﻤﻟﺘﻤﻊُ ،ﻭﻟﺬﻟ َ
ﻭﺍﻷﻓﻜﺎﺭﹺ ،ﻭﺍﳌﺸﺎﻋﺮﹺ ،ﻭﺍﻷﻧﻈﻤ ِﺔ ،ﻷﱠﻧﻬَﺎ ﻫ َﻲ ﺍﻟﱠﱵ ﺗُ َﻮ ﹺﺟﺪُ ﺍﻟﻌﻼﻗﺔﹶ ،ﻭﲡﻌ ﹸﻞ ﺍﳉﻤﺎﻋـ ﹶﺔ
ﳎﺘﻤﻌﹰﺎ ﻣُ َﻌﱠﻴَﻨﹰﺎ.
ﺖ ﺍﻷﻓﻜﺎ ُﺭ ﺍﻟﱠﱵ ﳛ ِﻤﻠﹸﻮَﻧﻬَﺎ ﺴﻠِﻤﲔَ ،ﻭﻛﺎﻧ ِ ﺱ ُﻣ ْ ﻚ ﻟ ْﻮ ﻛﺎ ﹶﻥ ﲨﻴ ُﻊ ﺍﻟﻨﺎ ﹺ ﻭﻟﺬﻟ َ
ﺭﺃﲰﺎﻟﱠﻴ ﹰﺔ ﺩﳝﻘﺮﺍﻃﱠﻴﺔﹰ ،ﻭﺍﳌﺸﺎﻋ ُﺮ ﺍﻟﱠﱵ ﳛ ِﻤﻠﹸﻮَﻧﻬَﺎ ﺭﻭﺣﱠﻴ ﹰﺔ ﹶﻛ َﻬﻨُﻮِﺗﱠﻴ ﹰﺔ ﺃ ْﻭ ﻭﻃﻨﱠﻴﺔﹰ ،ﻭﺍﻟﻨﻈﺎ ُﻡ
ﺍﻟﱠﺬﻱ ُﻳ ﹶﻄﺒﱠ ُﻖ ﻋﻠﻴ ﹺﻬ ْﻢ ﺭﺃﲰﺎﻟﱠﻴﹰﺎ ﺩﳝﻘﺮﺍﻃﱠﻴﺎﹰ ،ﻓﺈ ﱠﻥ ﺍﺠﻤﻟﺘﻤ َﻊ ﻳﻜﻮ ﹸﻥ ﳎﺘﻤﻌﹰﺎ ﻏ َﲑ ﺇﺳـﻼﻣ ﱟﻲ
ﲔ.
ﻭﻟ ْﻮ ﻛﺎ ﹶﻥ ُﺟﻞﱡ ﺃﻫِﻠ ِﻪ ﻣ َﻦ ﺍﳌﺴﻠﻤ َ
ﺚ ﺗﻨﻔﻴ ﹸﺬ ﺍﻟﻨﻈﺎ ﹺﻡ ﻓﺎﳌﺒﺪﹸﺃ ﺍﻟﺸﻴﻮ ِﻋ ﱡﻲ ﻳﺮﻯ ﺃ ﱠﻥ ﺍﻟﺪﻭﻟ ﹶﺔ ﻭﺣ َﺪﻫَﺎ ﻭﺃ ﱠﻣﺎ ﻣ ْﻦ ﺣﻴ ﹸ
ﻱ ﻭﺻﺮﺍﻣ ِﺔ ﺍﻟﻘﺎﻧﻮﻥِ ،ﻭﺗﺘﻮﻟﱠﻰ ﻋ ﹺﻦ ﺍﻟﻔﺮ ِﺩ ﻭﻋـ ﹺﻦ ﳉْﻨ ِﺪ ﱢ
ﻫ َﻲ ﺍﻟﱠﱵ ُﺗَﻨﻔﱢ ﹸﺬ ﺍﻟﻨﻈﺎ َﻡ ﹺﺑﻘﹸ ﱠﻮ ِﺓ ﺍ ﹸ
ﺍﳉﻤﺎﻋ ِﺔ ُﺷﺆُﻭَﻧ ُﻬﻢْ ،ﻭﻫ َﻲ ﺍﻟﱠﱵ ُﺗ ﹶﻄﻮﱢ ُﺭ ﺍﻟﻨﻈﺎ َﻡ .ﻭﺍﻟﺮﺃﲰﺎﻟﻴﱠ ﹸﺔ ﺗﺮﻯ ﺃ ﱠﻥ ﺍﻟﺪﻭﻟ ﹶﺔ ﺇﻧﱠﻤـﺎ
ﺖ ﻫﺬﺍ ﺍﻻﻋﺘﺪﺍﺀَ، ﺸ ﹺﺮﻑُ ﻋﻠﻰ ﺍﳊﺮﻳﱠﺎﺕِ ،ﻓﺈﺫﺍ ﺍ ْﻋَﺘﺪَﻯ ﺃﺣ ٌﺪ ﻋﻠﻰ ﺣﺮﱠﻳ ِﺔ ﻏ ﹺﲑ ِﻩ َﻣَﻨ َﻌ ْ ﺗُ ْ
ﻀ َﻤﺎ ِﻥ ﺍﳊﺮﻳﱠﺎﺕِ ،ﻭﺇﺫﺍ ﹶﻟ ْﻢ ﻳﻌﺘ ِﺪ ﺃﺣ ٌﺪ ﻋﻠﻰ ﺣﺮﱠﻳ ِﺔ ﺁﺧَـ َﺮ ﻭﻟـ ﹺﻮ ﻷﱠﻧﻬَﺎ ﻭُ ﹺﺟ َﺪ ْ
ﺕ ِﻟ َ
ﺍ ْﺳَﺘ َﻐﻠﱠﻪُ ﻭﺃ َﺧ ﹶﺬ ُﺣﻘﹸﻮﹶﻗﻪُ ،ﻭﻟﻜ ْﻦ ﺑﺮﺿﺎﻩُ ،ﻻ ﻳﻜﻮ ﹸﻥ ﻫﻨﺎ َﻙ ﺍﻋﺘﺪﺍ ٌﺀ ﻋﻠﻰ ﺍﳊﺮﻳﱠـﺎﺕِ،
ﺕ.
ﻚ ﻓﺎﻟﺪﻭﻟ ﹸﺔ ﻣﻮﺟﻮﺩﹲﺓ ﻟﻀﻤﺎ ِﻥ ﺍﳊﺮﻳﱠﺎ ِ ﻓﻼ ﺗﺘﺪﺧﱠ ﹸﻞ ﺍﻟﺪﻭﻟﺔﹸ ،ﻭﻟﺬﻟ َ
ﻭﺃ ﱠﻣﺎ ﺍﻹﺳﻼ ُﻡ ﻓﲑﻯ ﺃ ﱠﻥ ﺍﻟﻨﻈﺎ َﻡ ﺇﱠﻧﻤﺎ ُﻳَﻨﻔﱢ ﹸﺬ ُﻩ ﺍﻟﻔﺮ ُﺩ ﺍﳌﺆ ِﻣﻦُ ﺑﺪﺍﻓ ﹺﻊ ﺗﻘـﻮﻯ
ﺍﷲِ ،ﻭﺗﻨﻔﱢ ﹸﺬ ُﻩ ﺍﻟﺪﻭﻟ ﹸﺔ ﺑﺸﻌﻮ ﹺﺭ ﺍﳉﻤﺎﻋ ِﺔ ﺑﻌﺪﺍﹶﻟِﺘﻪِ ،ﻭﹺﺑَﺘﻌَﺎ ُﻭ ِﻥ ﺍﻷُ ﱠﻣ ِﺔ ﻣ َﻊ ﺍﳊﺎﻛ ﹺﻢ ﺑﺎﻷﻣ ﹺﺮ
٣٧
ﻑ ﻭﺍﻟﻨﻬ ﹺﻲ ﻋ ﹺﻦ ﺍﳌﻨﻜﺮﹺ ،ﻭﺑﺴﻠﻄﺎ ِﻥ ﺍﻟﺪﻭﻟ ِﺔ .ﻭﺗﺘـﻮﻟﱠﻰ ﺍﻟﺪﻭﻟـ ﹸﺔ ﺷـﺆﻭ ﹶﻥ ﺑﺎﳌﻌﺮﻭ ِ
ﺍﳉـﻤـﺎﻋﺔِ ،ﻭﻻ ﺗﺘﻮﻟﱠﻰ ﻋ ﹺﻦ ﺍﻟﻔﺮ ِﺩ ﺷــﺆﻭَﻧ ُﻪ ﺇ ﱠﻻ ﺇﺫﺍ َﻋﺠﹺــ َﺰ َﻋْﻨﻬَـﺎ ،ﻭﻻ
ﻳﺘﻄـﻮﱠ ُﺭ ﺍﻟﻨﻈـﺎ ُﻡ ﹶﺃﺑَـﺪﹰﺍ .ﻭﺍﻟﺪﻭﻟ ﹸﺔ ﳍﺎ ﺻـﻼﺣﻴﱠ ﹸﺔ َﺗﺒَـﻨﱢﻲ ﺍﻷﺣﻜﺎ ﹺﻡ ﺍﻟﺸـﺮﻋﱠﻴ ِﺔ
ﺕ َﻧﺘَﺎِﺋﺞُ ﺍﻻﺟﺘﻬﺎ ِﺩ ﻓﻴﻬَﺎ. ﺇﺫﺍ َﺗﻌَـ ﱠﺪ َﺩ ْ
ﻭﺍﻟﻘﻴﺎﺩ ﹸﺓ ﺍﻟﻔﻜﺮﻳﱠ ﹸﺔ ﳌﺒﺪِﺃ ﺍﻹﺳﻼ ﹺﻡ ﻣُﱠﺘ ِﻔ ﹶﻘ ﹲﺔ ﻣ َﻊ ﻓﻄﺮ ِﺓ ﺍﻹﻧﺴﺎﻥِ ،ﻭﻫ َﻲ ﻋﻠـﻰ
ُﻋ ْﻤ ِﻘﻬَﺎ ﺳﻬﻠ ﹲﺔ َﻣْﻴﺴُﻮ َﺭﺓﹲُ ،ﺳ ْﺮﻋﺎ ﹶﻥ ﻣﺎ َﻳ ﹾﻔَﺘﺢُ ﳍﺎ ﺍﻹﻧﺴﺎ ﹸﻥ ﻋﻘﹶﻠﻪُ ﻭﻗﻠَﺒﻪُ ،ﻭﺳﺮﻋﺎ ﹶﻥ ﻣﺎ
ﻒ ﻭَﺗ ﹾﻘﺪِﻳﺮﹴ ،ﻷ ﱠﻥ ﺍﻟﺘَـ َﺪﱡﻳ َﻦ ﺸ َﻐ ٍﻳُ ﹾﻘﹺﺒﻞﹸ ﻋﻠْﻴﻬَﺎ ﻟَﻴ ﹾﻔ َﻬ َﻤﻬَﺎ ،ﻭﻟِﻴﺘﻌ ﱠﻤ َﻖ ﰲ ﹶﻓ ْﻬ ﹺﻢ َﺩﻗﹶﺎِﺋ ِﻘﻬَﺎ ﹺﺑ َ
ـ ﹸﺔ ﻗﹸـ ﱠﻮ ٍﺓ ﺃ ﹾﻥ
ِﻓ ﹾﻄ ﹺﺮﻱﱞ ﰲ ﺍﻹﻧﺴﺎﻥِ ،ﻭﻛﻞﱡ ﺇﻧﺴﺎ ٍﻥ ﺑﻔﻄﺮِﺗ ِﻪ ُﻣَﺘ َﺪﱢﻳﻦٌ ،ﻭﻻ ﺗﺴﺘﻄﻴ ُﻊ ﺃﻳ ّ
ﺸﻌُﺮُ ﺃﻧﱠ ُﻪ ﻧـﺎِﻗﺺٌ، ﺻﹶﻠ ﹲﺔ ﻓﻴﻪِ ،ﻓﺎﻹﻧﺴﺎ ﹸﻥ ﺑﻄﺒ ِﻌ ِﻪ َﻳ ْ ﻉ ﻣْﻨ ُﻪ ﻫﺬ ِﻩ ﺍﻟﻔﻄﺮﺓﹶ ،ﻷﻧﱠﻬﺎ ﻣَُﺘﹶﺄ ﱢ َﺗْﻨ ﹺﺰ َ
ﺤ ﱡﻖ ﺍﻟﺘﻘﺪﻳﺲَ ،ﻭﺍﻟﺘـﺪﻳﱡ ُﻦ ﻫـ َﻮ ﺴَﺘ ِ
ﻭﺃ ﱠﻥ ﻫﻨﺎ َﻙ ﻗﹸ ﱠﻮ ﹰﺓ ﺃ ﹾﻛ َﻤ ﹶﻞ ﻣﻨﻪُ ،ﻭﺃ ﱠﻥ ﻫﺬ ِﻩ ﺍﻟﻘﻮ ﹶﺓ َﺗ ْ
ﺠ ﹺﺰ ﺍﻟﻄﺒﻴﻌ ﱢﻲ ﰲ ﺗﻜﻮﻳ ﹺﻦ ﺍﻹﻧـﺴﺎﻥِ، ﺝ ﺇﱃ ﺍﳋﺎﻟ ﹺﻖ ﺍ ﹸﳌ َﺪﱢﺑﺮﹺ ،ﺍﻟﻨﺎﺷ ﹸﺊ ﻋ ﹺﻦ ﺍﻟ َﻌ ْ ﺍﻻﺣﺘﻴﺎ ُ
ﺖ ﺍﻹﻧـﺴﺎﹺﻧﻴﱠ ﹸﺔ ﰲ ﻚ ﻛﺎﻧ ِ ﻭﻫ َﻮ ﻏﺮﻳﺰﹲﺓ ﺛﺎﺑﺘ ﹲﺔ ﳍﺎ ﺭﺟ ٌﻊ ُﻣ َﻌﱠﻴ ٌﻦ ﻫ َﻮ ﺍﻟﺘﻘﺪﻳﺲُ ،ﻭﻟﺬﻟ َ
ﺕ ﺍﻹﻧﺴﺎﻥﹶ ،ﻭﺍﻷﻓﹾـﻼﻙَ ،ﻭﺍﳊﺠـﺎﺭﺓﹶ، ﲨﻴ ﹺﻊ ﺍﻟﻌﺼﻮ ﹺﺭ ﻣﺘﺪﻳﱢﻨ ﹰﺔ ﺗﻌُﺒ ُﺪ ﺷﻴﺌﺎﹰ ،ﻓﻌﺒﺪ ِ
ﺝ ﻚ .ﻭﳌﱠﺎ ﺟﺎ َﺀ ﺍﻹﺳﻼ ُﻡ ﺑﻌﻘﻴﺪﺗِـ ِﻪ ﺟـﺎ َﺀ ِﻟُﻴﺨْـ ﹺﺮ َ ﻭﺍﳊﻴﻮﺍﻥﹶ ،ﻭﺍﻟﻨﹺﲑﺍﻥﹶ ،ﻭﻏ َﲑ ﺫﻟ َ
ﷲ ﺍﻟﱠﺬﻱ ﺧﻠ َﻖ ﹸﻛ ﱠﻞ ﺷﻲ ٍﺀ .ﻭﳌﱠﺎ ﻇﻬ َﺮ ﺕ ﺇﱃ ﻋﺒﺎﺩ ِﺓ ﺍ ِ ﺍﻹﻧﺴﺎﻧﱠﻴ ﹶﺔ ﻣ ْﻦ ﻋﺒﺎﺩ ِﺓ ﺍﳌﺨﻠﻮﻗﺎ ِ
ﻀ َﻲ ﻋﻠـﻰ ﺴَﺘ ِﻄ ْﻊ ﺃ ﹾﻥ َﻳ ﹾﻘ ِﺡ ﹾﱂ َﻳ ْﷲ ﻭﻳﻨﻜ ُﺮ ﺍﻟﺮﻭ َ ﻱ ﺍﻟﱠﺬﻱ ﻳُْﻨ ِﻜﺮُ ﻭﺟﻮ َﺩ ﺍ ِ ﺍﳌﺒﺪﹸﺃ ﺍﳌﺎ ﱢﺩ ﱡ
ﺴﻪُﺼ ﱡﻮ َﺭ ﺍﻹﻧﺴﺎ ِﻥ ﻟﻘ ﱠﻮ ٍﺓ ﺃﻛ َﱪ ﻣْﻨﻪُ ،ﻭﻧﻘ ﹶﻞ ﺗﻘﺪﻳ َ ﻫﺬﺍ ﺍﻟَﺘ َﺪﱡﻳ ﹺﻦ ﺍﻟﻄﺒﻴﻌﻲﱢ ،ﻭﺇﳕﱠﺎ ﻧﻘ ﹶﻞ َﺗ َ
ﻚ ﺇﱃ ﺗﺼ ﱡﻮ ﹺﺭ ﻫﺬ ِﻩ ﺍﻟﻘﹸ ﱠﻮ ِﺓ ﰲ ﺍﳌﺒﺪِﺃ ﻭﰲ َﺣ َﻤﹶﻠِﺘﻪِ ،ﻭﺟﻌ ﹶﻞ ﳍﺬ ِﻩ ﺍﻟﻘ ﱠﻮﺓِ ،ﻧﻘ ﹶﻞ ﻛ ﱠﻞ ﺫﻟ َ
ﺱ ﻣ ْﻦ ﻋﺒﺎﺩ ِﺓ ﺲ ﺍﻟﻨﺎ ﹺ ﺴﻪُ ﳍﻤﺎ ﻭﺣ َﺪﻫُﻤَﺎ ،ﻓﻜﺄﻧﱠ ُﻪ ﺭﺟ َﻊ ﺇﱃ ﺍﻟﻮﺭﺍﺀِ ،ﻭﻧﻘ ﹶﻞ ﺗﻘﺪﻳ َ ﺗﻘﺪﻳ َ
ﺲ ﻛﻼ ﹺﻡ ﺍﳌﺨﻠﻮﻗـﺎﺕِ، ﷲ ﺇﱃ ﺗﻘﺪﻳ ﹺ ﺕﺍِ ﺲ ﺁﻳﺎ ِ ﷲ ﺇﱃ ﻋﺒﺎﺩ ِﺓ ﺍﻟﻌﺒﺎﺩِ ،ﻭﻣ ْﻦ ﺗﻘﺪﻳ ﹺ ﺍِ
ﻚ .ﻭ ﹾﱂ ﻳﺴﺘ ِﻄ ﹺﻊ ﺍﻟﻘﻀﺎ َﺀ ﻋﻠﻰ ﻓﻄﺮ ِﺓ ﺍﻟﺘﺪﱡﻳﻦﹺ ،ﻭﺇﳕﱠـﺎ ﺣ ﱠﻮﳍﹶـﺎ ﻓﻜﺎ ﹶﻥ َﺭ ْﺟ ِﻌﱠﻴﹰﺎ ﰲ ﺫﻟ َ
ﺖ ﻗﻴﺎﺩُﺗ ُﻪ ﺍﻟﻔﻜﺮﻳﱠ ﹸﺔ ﲣﺘِﻠﻒُ ﻣـ َﻊ ﻃﺒﻴﻌـ ِﺔ ﻚ ﻛﺎﻧ ْ ﻼ ﺭﺟ ِﻌﱠﻴﹰﺎ .ﻭﻟﺬﻟ َ ﺑﺎﳌﹸﻐﺎﹶﻟ ﹶﻄ ِﺔ ﲢﻮﹺﻳ ﹰ
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ﺖ ﺍﻟﻘﻴﺎﺩ ﹸﺓ ﺍﻟﻔﻜﺮﱠﻳ ﹸﺔ ﰲ ﺍﻟﺸﻴﻮﻋﱠﻴ ِﺔ ﺖ ﻗﻴﺎﺩ ﹰﺓ َﺳ ﹾﻠﹺﺒﱠﻴ ﹰﺔ .ﻭﻣ ْﻦ ﻫﻨﺎ ﻛﺎﻧ ِ ﺍﻹﻧﺴﺎﻥِ ،ﻭﻛﺎﻧ ْ
ﺤﱠﻴﻞﹸ ﳍﺎ ﺑﺎﳌﻌﺪﺓِ ،ﻭﺗـﺴَﺘﻬْﻮﻱ ﺍﳉـﺎﺋﻌﲔَ، ﺨ ِﻔ ﹶﻘ ﹰﺔ ﻣ ْﻦ ﻧﺎ ِﺣَﻴ ٍﺔ ِﻓ ﹾﻄ ﹺﺮﱠﻳﺔٍ ،ﻭﺇﻧﱠﻤﺎ ُﻳَﺘ َ
ﻣُ ْ
ﺨ ِﻔﻘﹸـﻮ ﹶﻥ ﰲ ﺍﳊﻴـﺎ ِﺓ ﺨﻔِـﻀُﻮﻥﹶ ،ﻭﺍﳌﹸ ْ ﺴﻚُ ﻬﺑَﺎ ﺍ ﹸﳌْﻨ َ ﻭﺍﳋﺎﺋﻔﲔَ ،ﻭﺍﻟﺒﺎﺋِﺴﲔَ ،ﻭَﻳَﺘ َﻤ ﱠ
ﺍﳊﺎِﻗﺪُﻭ ﹶﻥ ﻋﻠْﻴﻬَﺎ ،ﻭﺍ ﹸﳌﺼَـﺎﺑُﻮ ﹶﻥ ﺑﺎﻟﺸُـﺬﹸﻭ ِﺫ ﺍﻟ َﻌ ﹾﻘِﻠ ﱢﻲ ،ﺣﺘﱠﻰ ﻳُﻘﺎ ﹶﻝ ﹺﺇﱠﻧ ُﻬ ْﻢ ﻣ ْﻦ ﹶﺫﻭﹺﻱ
ـ ﱠﺪﻗﹸـﻮ ﹶﻥ ﺑﺎﻟﻨﻈـﺮﱠﻳ ِﺔ ﺍﻟﺪﻳﺎِﻟﻜﹾـﺘﻴ ِﻜﱠﻴ ِﺔ ﺍﻟﱠﱵ ﻫ َﻲ ﹶﺃ ﹾﻇ َﻬﺮُ ﺷـﻲ ٍﺀ ﲔ َﻳﺘَﺸ َ ﺍﻟﻔﻜ ﹺﺮ ﺣ َ
ﺱﻉ ﺍﻟﻨـﺎ ﹺ ﺲ ﻭﺍﻟﻌﻘ ﹺﻞ َﻣ َﻌﹰﺎ .ﻭَﺗَﺘ َﻮ ﱠﺳﻞﹸ ﺑﺎﻟﻘ ﱠﻮ ِﺓ ﻹﺧﻀﺎ ﹺ ﳊ ﱢ ﻓﺴﺎﺩﹰﺍ ﻭﺑُﻄﻼﻧﹰﺎ ﺑﺸﻬﺎﺩ ِﺓ ﺍ ِ
ﺕ ﻭﺍﻟﻘﹶــﻼِﻗﻞﹸ، ﺖ ﺍﻟﹶﺜ ْﻮﺭَﺍ ُﻂ ﻭﺍﻟ ﹶﻜْﺒﺖُ ،ﻭﻛﺎﻧ ِ ِﻟ َﻤْﺒ َﺪِﺋﻬَﺎ ،ﻭﻣ ْﻦ ﻫﻨﺎ ﻛﺎ ﹶﻥ ﺍﻟﻀـ ْﻐ ﹸ
ﺏ ﻣ ْﻦ ﺃ َﻫ ﱢﻢ ﻭﺳﺎِﺋِﻠﻬَﺎ. ﻭﺍﻟَﺘﺨْـﺮﹺﻳﺐُ ﻭﺍﻻﺿْـﻄِـﺮﺍ ُ
ﺖ ﺍﻟﻘﻴﺎﺩ ﹸﺓ ﺍﻟﻔﻜﺮﻳﱠ ﹸﺔ ﻟِﻠﺮﺃﲰﺎﻟﱠﻴ ِﺔ ﻣُﺨﺎِﻟ ﹶﻔ ﹰﺔ ﻟﻔﻄﺮ ِﺓ ﺍﻹﻧـﺴﺎ ِﻥ ﻚ ﻛﺎﻧ ِ ﻭﻛﺬﻟ َ
ﺲ َﺗْﺒﺮُﺯُ ﰲ ﺗﺪﺑ ﹺﲑ ﺍﻟﱠﱵ ﻫ َﻲ ﻓﻄﺮ ﹸﺓ ﺍﻟﺘﺪﱡﻳﻦﹺ ،ﻷ ﱠﻥ ﻓﻄﺮ ﹶﺓ ﺍﻟﺘﺪﱡﻳ ﹺﻦ ﻛﻤﺎ َﺗْﺒﺮُﺯُ ﰲ ﺍﻟﺘﻘﺪﻳ ﹺ
ﲔ َﻳﻘﹸﻮ ُﻡ ﻬﺑﺬﺍ ﺍﻟﺘـﺪﺑﲑﹺ، ﻀ ِﻪ ﺣ َ
ﺍﻹﻧﺴﺎ ِﻥ ﻷﻋﻤﺎِﻟ ِﻪ ﰲ ﺍﳊﻴﺎﺓِِ ،ﻟ ﹸﻈﻬُﻮ ﹺﺭ ﺍﺧﺘﻼِﻓ ِﻪ ﻭﺗﻨﺎﻗﹸ ِ
ﻚ ﻛﺎ ﹶﻥ ﻻ ُﺑﺪﱠ ﺃ ﹾﻥ ﻳﻜﻮ ﹶﻥ ﺍﻟﺪﻳ ُﻦ ﻫ َﻮ ﺍﳌـﺪﱢﺑ َﺮ ﻷﻋﻤـﺎ ﹺﻝ ﻭﻫﺬﺍ ﺁﻳ ﹸﺔ ﺍﻟﻌﺠ ﹺﺰ .ﻭﻟﺬﻟ َ
ﻒ ﻟﻔﻄﺮ ِﺓ ﺍﻹﻧﺴﺎ ِﻥ .ﻋﻠﻰ ﺃﻧﱠـ ُﻪ ﺍﻹﻧﺴﺎ ِﻥ ﰲ ﺍﳊﻴﺎ ِﺓ .ﻓﺈﺑﻌﺎ ُﺩ ﺍﻟﺪﻳ ﹺﻦ ﻋ ﹺﻦ ﺍﳊﻴﺎ ِﺓ ﳐﺎﻟ ٌ
ﺕ ﺑـ ﹾﻞ ﺲ ﻣﻌﲎ ﻭﺟﻮ ِﺩ ﺍﻟﺪﻳ ﹺﻦ ﰲ ﺍﳊﻴﺎ ِﺓ ﻫ َﻮ ﺟﻌ ﹶﻞ ﺃﻋﻤﺎ ﹺﻝ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻋﺒﺎﺩﺍ ٍ ﻟﻴ َ
ﰿ
ﷲ ﺑ ِﻪ ﻫ َﻮ ﺍﻟﱠﺬﻱ ﻳُﻌﺎ ﹸ ﻣﻌﲎ ﻭﺟﻮ ِﺩ ﺍﻟﺪﻳ ﹺﻦ ﰲ ﺍﳊﻴﺎ ِﺓ ﻫ َﻮ ﺟﻌ ﹸﻞ ﺍﻟﻨﻈﺎ ﹺﻡ ﺍﻟﱠﺬﻱ ﺃﻣ َﺮ ﺍ ُ
ﺕ ﻣﺎ ﰲ ﻓﻄﺮ ِﺓ ﻣﺸﺎﻛ ﹶﻞ ﺍﻹﻧﺴﺎ ِﻥ ﰲ ﺍﳊﻴﺎﺓِ ،ﻭﻫﺬﺍ ﺍﻟﻨﻈﺎ ُﻡ ﺻﺎ ِﺩ ٌﺭ ﻋ ْﻦ ﻋﻘﻴﺪ ٍﺓ ﹶﻗ ﱠﺮ َﺭ ْ
ﻒ
ﺍﻹﻧﺴﺎﻥِ ،ﻓﺈﺑﻌﺎ ُﺩ ُﻩ ﻭﹶﺃ ْﺧﺬﹸ ﻧﻈﺎ ﹴﻡ ﺻﺎﺩ ﹴﺭ ﻣ ْﻦ ﻋﻘﻴﺪ ٍﺓ ﻻ ُﺗﻮَﺍِﻓﻖُ ﻏﺮﻳﺰ ﹶﺓ ﺍﻟﺘﺪﱢﻳ ﹺﻦ ﳐﹸﺎﻟ ٌ
ﺖ ﺍﻟﻘﻴﺎﺩ ﹸﺓ ﺍﻟﻔﻜﺮﻳ ﹸﺔ ﺍﻟﺮﺃﲰﺎﻟﻴﱠ ﹸﺔ ﳐﻔﻘ ﹰﺔ ﻣـ ْﻦ ﻧﺎﺣﻴـ ٍﺔ ﻚ ﻛﺎﻧ ِ ﻟﻔﻄﺮ ِﺓ ﺍﻹﻧﺴﺎ ِﻥ .ﻭﻟﺬﻟ َ
ﺼِﻠﻬَﺎ ﺍﻟﺪﻳ َﻦ ﻋ ﹺﻦ ﺍﳊﻴﺎﺓِ ،ﻭﰲ ﺇﺑْﻌﺎ ِﺩﻫَﺎ ﺍﻟَﺘ َﺪﱡﻳ َﻦ ﻋ ﹺﻦ ﻓﻄﺮﱠﻳﺔٍ ،ﻷﻧﱠﻬﺎ ﻗﻴﺎﺩﹲﺓ َﺳ ﹾﻠﹺﺒﱠﻴ ﹲﺔ ﰲ ﹶﻓ ْ
ﷲ ﺑ ِﻪ ﻋـ ْﻦ ﺍﳊﻴﺎﺓِ ،ﻭﺟﻌِﻠ ِﻪ ﻣﺴـﺄﻟ ﹰﺔ ﻓﺮﺩﱠﻳﺔﹰ ،ﻭﰲ ﺇﺑﻌـﺎ ِﺩﻫَﺎ ﺍﻟﻨﻈـﺎ َﻡ ﺍﻟﱠﺬﻱ ﺃﻣ َﺮ ﺍ ُ
ﻣﻌﺎﳉ ِﺔ ﻣﺸﺎﻛ ﹺﻞ ﺍﻹﻧﺴﺎ ِﻥ.
ﻭﺍﻟﻘﻴﺎﺩ ﹸﺓ ﺍﻟﻔﻜﺮﻳﱠ ﹸﺔ ﺍﻹﺳﻼﻣﻴﱠ ﹸﺔ ﻫ َﻲ ﻗﻴﺎﺩﹲﺓ ﺇﳚﺎﺑﱠﻴ ﹲﺔ ﻷﻧﱠﻬﺎ ﲡﻌ ﹸﻞ ﺍﻟﻌﻘ ﹶﻞ ﺃﺳﺎﺳﹰﺎ
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ﻟﻺﳝﺎ ِﻥ ﺑﻮﺟﻮ ِﺩ ﺍﷲِ ،ﺇ ﹾﺫ َﺗ ﹾﻠ ِﻔﺖُ ﺍﻟﻨﻈ َﺮ ﺇﱃ ﻣﺎ ﰲ ﺍﻟﻜﻮ ِﻥ ﻭﺍﻹﻧﺴﺎ ِﻥ ﻭﺍﳊﻴﺎﺓِ ،ﳑﱠـﺎ
ﷲ ﺍﻟﱠﺬﻱ ﺧﻠ َﻖ ﻫﺬ ِﻩ ﺍﳌﺨﻠﻮﻗﺎﺕِ ،ﻭُﺗ َﻌﻴﱢ ُﻦ ﻟﻺﻧﺴﺎ ِﻥ ﻣﺎ ﳉ ْﺰ ﹺﻡ ﹺﺑ ُﻮﺟُﻮ ِﺩ ﺍ ِ
ﳛ ِﻤﻞﹸ ﻋﻠﻰ ﺍ ﹶ
ﺚ ﻋﻨ ُﻪ ﺑﻔﻄﺮِﺗ ِﻪ ﻣ ْﻦ ﹶﻛﻤَﺎ ﹴﻝ ُﻣ ﹾﻄﹶﻠﻖﹴ ،ﹾﱂ ﻳﻮﺟ ْﺪ ﰲ ﺍﻹﻧﺴﺎ ِﻥ ﻭﺍﻟﻜﻮ ِﻥ ﻭﺍﳊﻴـﺎﺓِ، ﻳﺒﺤ ﹸ
ﻭﺗُ ْﺮ ِﺷﺪُ ﻋﻘﹶﻠﻪُ ﺇﻟْﻴﻪِ ،ﹶﻓﻴُ ْﺪ ﹺﺭﻛﹸﻪُ ﻭﻳُ ْﺆ ِﻣﻦُ ﹺﺑ ِﻪ.
ﺲ ﻋﻠـﻰ ﺃ ﱠﻣﺎ ﺍﻟﻘﻴﺎﺩ ﹸﺓ ﺍﻟﻔﻜﺮﻳﱠ ﹸﺔ ﺍﻟﺸﻴﻮﻋﻴﱠ ﹸﺔ ﻓﻬ َﻲ ﻣﺒﹺﻨﱠﻴ ﹲﺔ ﻋﻠﻰ ﺍﳌﺎ ّﺩَﻳ ِﺔ ﻭﻟـﻴ َ
ﺍﻟﻌﻘـﻞﹺ ،ﻭﺇ ﹾﻥ ﺗﻮﺻﱠـ ﹶﻞ ﺇﻟﻴﻬﺎ ﺍﻟﻌﻘﻞﹸ ،ﻷﻧﱠﻬﺎ ﺗﻘﻮ ﹸﻝ ﺑﻮﺟﻮ ِﺩ ﺍﳌﺎ ﱠﺩ ِﺓ ﻗﺒ ﹶﻞ ﺍﻟﻔﻜـﺮﹺ،
ﺻ ﹶﻞ ﺍﻷﺷﻴﺎﺀِ ،ﻓﻬ َﻲ ﻣﺎ ﱢﺩﱠﻳ ﹲﺔ .ﻭﺃﻣﱠﺎ ﺍﻟﻘﻴﺎﺩ ﹸﺓ ﺍﻟﻔﻜﺮﻳﱠ ﹸﺔ ﺍﻟﺮﺃﲰﺎﻟﻴﱠ ﹸﺔ ﻓﻬ َﻲ ﻣﺒﹺﻨﱠﻴ ﹲﺔ ﻭﲜﻌِﻠﻬَﺎ ﹶﺃ ْ
ﻉ ﺍﻟﺪَﺍﻣِـﻲ ﺍﻟﱠـﺬﻱ ﺖ ﺇﻟﻴ ِﻪ ﻣ َﻦ ﺍﻟﻨﹺـﺰَﺍ ﹺﻂ ﺍﻟﱠﺬﻱ َﺗ َﻮﺻﱠـﻠﹶـ ْ ﻋﻠﻰ ﺍﳊ ﱢﻞ ﺍﻟﻮﺳـ ِ
ﲔ ﺭﺟﺎ ﹺﻝ ﺍﻟﻜﻨﻴﺴ ِﺔ ﻭﺭﺟﺎ ﹺﻝ ﺍﻟﻔﻜﺮﹺ ،ﻭﺃْﻧَﺘ َﺞ ﻓﺼ ﹶﻞ ﺍﻟـﺪﻳ ﹺﻦ ﺍﺳْـَﺘ َﻤ ﱠﺮ ِﻋ ﱠﺪ ﹶﺓ ﻗﹸﺮﻭ ٍﻥ ﺑ َ
ﻋ ﹺﻦ ﺍﻟﺪﻭﻟ ِﺔ.
ﺨ ِﻔ ﹶﻘَﺘْﻴﻦﹺ،
ﺖ ﺍﻟﻘﻴﺎﺩﺗَﺎ ِﻥ ﺍﻟﻔﻜ ﹺﺮﱠﻳﺘَﺎ ِﻥ ﺍﻟﺸﻴﻮ ِﻋﻴﱠ ﹸﺔ ﻭﺍﻟﺮﺃﲰﺎِﻟﻴﱠ ﹸﺔ ُﻣ ْ ﻚ ﻛﺎﻧ ِ ﻟـﺬﻟ َ
ﻀﺘَﺎ ِﻥ ﻣ َﻊ ﺍﻟﻔﻄﺮﺓِ ،ﻭﻏ ُﲑ َﻣْﺒﹺﻨﱠﻴَﺘْﻴ ﹺﻦ ﻋﻠﻰ ﺍﻟﻌﻘ ﹺﻞ. ﻷﱠﻧ ُﻬﻤَﺎ ﻣَُﺘﻨَﺎِﻗ َ
ﻭﺍﳊﺎﺻ ﹸﻞ ﺃ ﱠﻥ ﺍﻟﻘﻴﺎﺩ ﹶﺓ ﺍﻟﻔﻜﺮﱠﻳ ﹶﺔ ﺍﻹﺳﻼﻣﱠﻴ ﹶﺔ ﻫ َﻲ ﻭﺣﺪﻫﺎ ﺍﻟﻘﻴﺎﺩ ﹸﺓ ﺍﻟﻔﻜﺮﻳ ﹸﺔ
ﺕ ﻓﻜﺮﱠﻳ ﹲﺔ ﻓﺎﺳﺪﺓﹲ ،ﻷ ﱠﻥ ﺍﻟﻘﻴﺎﺩ ﹶﺓ ﺍﻟﻔﻜﺮﱠﻳ ﹶﺔ ﺍﻹﺳﻼﻣﱠﻴ ﹶﺔ ﺍﻟﺼﺤﻴﺤﺔﹸ ،ﻭﻣﺎ ﻋﺪﺍﻫﺎ ﻗﻴﺎﺩﺍ ٌ
ﺕ ﺍﻟﻔﻜﺮﱠﻳ ﹶﺔ ﺍﻷﺧﺮﻯ ﻏ ُﲑ ﻣﺒﻨﻴﱠـ ٍﺔ ﻋﻠـﻰ ﲔ ﺃ ﱠﻥ ﺍﻟﻘﻴﺎﺩﺍ ِ َﻣْﺒﹺﻨﱠﻴ ﹲﺔ ﻋﻠﻰ ﺍﻟﻌﻘﻞﹺ ،ﰲ ﺣ ﹺ
ﲔﺏ ﻣﻌﻬَﺎ ﰲ ﺣ ﹺ ﺍﻟﻌﻘﻞﹺ ،ﻭﻷﻧﱠﻬﺎ ﻗﻴﺎﺩﹲﺓ ﻓﻜﺮﱠﻳ ﹲﺔ َﺗﱠﺘ ِﻔﻖُ ﻣ َﻊ ﻓﻄﺮ ِﺓ ﺍﻹﻧﺴﺎﻥِ ،ﻓﻴﺘﺠﺎ َﻭ ُ
ﻚ :ﺃ ﱠﻥ ﺍﻟﻘﻴـﺎﺩ ﹶﺓ ﺕ ﺍﻟﻔﻜﺮﱠﻳ ﹶﺔ ﺍ ُﻷ ْﺧﺮَﻯ ُﺗﺨَﺎِﻟﻒُ ﻓﻄﺮ ﹶﺓ ﺍﻹﻧﺴﺎ ِﻥ .ﻭﺫﻟـ َ ﺃ ﱠﻥ ﺍﻟﻘﻴﺎﺩﺍ ِ
ﺴﹺﺒﻖُ ﺍﻟﻔﻜﺮﱠﻳ ﹶﺔ ﺍﻟﺸﻴﻮﻋﱠﻴ ﹶﺔ َﻣْﺒﹺﻨﱠﻴ ﹲﺔ ﻋﻠﻰ ﺍﳌﺎ ﱢﺩﱠﻳ ِﺔ ﻻ ﻋﻠﻰ ﺍﻟﻌﻘﻞﹺ ،ﻷﻧﱠﻬﺎ ﺗﻘﻮ ﹸﻝ ﺇ ﱠﻥ ﺍﳌﺎ ﱠﺩ ﹶﺓ َﺗ ْ
ﻍ ﺗُﻮ ﹺﺟﺪُ ﺑـﻪ ﲔ َﺗْﻨ َﻌ ِﻜﺲُ ﻋﻠﻰ ﺍﻟ ِﺪﻣَﺎ ﹺ ﻚ ﻓﺎﳌﺎ ﱠﺩ ﹸﺓ ﺣ َ ﺴﹺﺒﻖُ ﺍﻟﻌﻘﻞﹶ ،ﻭﻟﺬﻟ َ ﻱ َﺗ ْ ﺍﻟﻔﻜﺮَ ،ﺃ ْ
ﺖ ﻋﻠﻴ ِﻪ .ﺃﻣﱠﺎ ﻗﺒ ﹶﻞ ﺍﻧﻌﻜﺎﺱ ﺍﳌـﺎ ﱠﺩ ِﺓ ﻋﻠـﻰ ﺴ ْ ﺍﻟﻔﻜﺮَ ،ﹶﻓﻴُ ﹶﻔﻜﱢﺮُ ﰲ ﺍﳌﺎ ﱠﺩ ِﺓ ﺍﻟﱠﱵ ﺍْﻧ َﻌ ﹶﻜ َ
ﺻ ﹸﻞ ﺍﻟﻌﻘﻴـﺪ ِﺓ ﻚ ﻓﻜﻞﱡ ﺷﻲ ٍﺀ َﻣْﺒﹺﻨﻲﱞ ﻋﻠﻰ ﺍﳌﺎ ﱠﺩﺓِ ،ﻓﺄ ْ ﻍ ﻓﻼ ﻳﻮ َﺟﺪُ ﻓﻜ ٌﺮ ،ﻭﻟﺬﻟ َ ﺍﻟﺪﻣﺎ ﹺ
ﺲ ﺍﻟﻔﻜ َﺮ.ﻱ ﺍﻟﻘﻴﺎﺩ ِﺓ ﺍﻟﻔﻜﺮﱠﻳ ِﺔ ﺍﻟﺸﻴﻮﻋﱠﻴ ِﺔ ﻫ َﻮ ﺍﳌﺎﺩﱢﻳﱠ ﹸﺔ ﻭﻟﻴ َ ﺍﻟﺸﻴﻮﻋﱠﻴ ِﺔ ﺃ ﹺ
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ﲔ ﺍﳌـﺎ ﱠﺩ ِﺓ ﺱﺑ َ ـ ُﻪ ﻻ ﻳﻮ َﺟﺪُ ﺍﻧﻌﻜﺎ ٌ ﻭﻫﺬﺍ ﺧﻄﹲﺄ ﻣ ْﻦ َﻭ ْﺟ َﻬْﻴ ﹺﻦ :ﺍﻷ ﱠﻭ ﹺﻝ ﺃﻧ ﱠ
ﺲ ﻋﻠﻰ ﺍﻟـﺪﻣﺎﻍﹺ، ﺲ ﻋﻠﻰ ﺍﳌﺎ ﱠﺩ ِﺓ ،ﻭﻻ ﺍﳌﺎ ﱠﺩ ﹸﺓ ﺗﻨﻌﻜ ُ ﻍ ﻳﻨﻌﻜ ُ ﻭﺍﻟﺪﻣﺎﻍﹺ ،ﻓﻼ ﺍﻟﺪﻣﺎ ﹸ
ﺲ
ﺱ ﰲ ﺍﻟﺸﻲ ِﺀ ﺍﻟﱠـﺬﻱ ﻳﻌﻜـ ُ ﺝ ﺇﱃ ﻭﺟﻮ ِﺩ ﻗﺎﹺﺑِﻠﱠﻴ ِﺔ ﺍﻻﻧﻌﻜﺎ ﹺ ﺱ ﳛﺘﺎ ُ ﻷ ﱠﻥ ﺍﻻﻧﻌﻜﺎ َ
ﺱ ﻋﻠﻴﻬَﺎ ،ﻭﻫﺬﺍ ﻏ ُﲑ ﻣﻮﺟـﻮﺩٍ، ﺝ ﺇﱃ ﻗﺎﺑﻠﱠﻴ ِﺔ ﺍﻻﻧﻌﻜﺎ ﹺ ﺍﻷﺷﻴﺎ َﺀ ﻛﺎﳌﺮﺁﺓِ ،ﻓﺈﻧﱠﻬﺎ ﲢﺘﺎ ُ
ﲔ ﺍﳌـﺎ ﱠﺩ ِﺓ ﺱ ﺑـ َ ﻚ ﻻ ﻳﻮﺟ ُﺪ ﺍﻧﻌﻜﺎ ٌ ﻱ .ﻭﻟﺬﻟ َ ﻍ ﻭﻻ ﰲ ﺍﻟﻮﺍﻗ ﹺﻊ ﺍﳌﺎ ﱢﺩ ﱢ ﻻ ﰲ ﺍﻟﺪِﻣﺎ ﹺ
ﺲ ﻋﻠﻰ ﺍﻟﺪﻣﺎﻍﹺ ،ﻭﻻ ﺗَـﻨْـَﺘ ِﻘﻞﹸ ﺇﻟﻴ ِﻪ ﺑ ﹾﻞ ﻍ ﻣُﻄـﻠﻘﺎﹰ ،ﻷ ﱠﻥ ﺍﳌﺎ ﱠﺩ ﹶﺓ ﻻ ﺗﻨﻌﻜ ُ ﻭﺍﻟﺪﻣﺎ ﹺ
ﺱ ﺑﺎﳌﺎ ﱠﺩ ِﺓ ﺱ .ﻭﻧﻘ ﹸﻞ ﺍﻹﺣﺴﺎ ﹺ ﻍ ﺑﻮﺍﺳﻄ ِﺔ ﺍﳊﻮﺍ ﱢ ﺱ ﺑﺎﳌﺎ ﱠﺩ ِﺓ ﺇﱃ ﺍﻟﺪﻣﺎ ﹺ َﻳْﻨَﺘ ِﻘﻞﹸ ﺍ ِﻹ ْﺣﺴَﺎ ُ
ﻍ ﻋﻠـﻰ ﺲ ﺍﻧﻌﻜﺎﺳﹰﺎ ﻟﻠﻤﺎ ﱠﺩ ِﺓ ﻋﻠﻰ ﺍﻟﺪﻣﺎﻍﹺ ،ﻭﻻ ﺍﻧﻌﻜﺎﺳﹰﺎ ﻟﻠـﺪﻣﺎ ﹺ ﻍ ﻟﻴ َ ﺇﱃ ﺍﻟﺪِﻣﺎ ﹺ
ﻚ َﺑْﻴ َﻦ ﺍﻟﻌَـْﻴ ﹺﻦ ﻭﻏ ﹺﲑﻫَـﺎ ﻣـ َﻦ ﻕ ﰲ ﺫﻟ َ ﺍﳌﺎ ﱠﺩﺓِ ،ﻭﺇﳕﱠﺎ ﻫ َﻮ ِﺣﺲﱞ ﺑﺎﳌﺎ ﱠﺩﺓِ ،ﻭﻻ ﹶﻓ ْﺮ َ
ﺱ ﻛﻤَـﺎ ﺴ ْﻤﻊﹺ ،ﺇﺣْـﺴَﺎ ٌ ﺸﻢﱢ ،ﻭﺍﻟ ﹶﺬ ْﻭﻕﹺ ،ﻭﺍﻟ َ ﺤﺼُﻞﹸ ﻣ َﻦ ﺍﻟﱠﻠ ْﻤﺲﹺ ،ﻭﺍﻟ َ ﺍﳊﻮﺍﺱﱢ ،ﹶﻓَﻴ ْ
ﺲ ﺍﻧﻌﻜﺎﺳـﹰﺎ ﻋﻠـﻰ ﺤﺼُﻞﹸ ﻣ َﻦ ﺍﻹﺑْﺼﺎ ﹺﺭ .ﺇﹺﺫﹰﺍ ﻓﺎﻟﱠﺬﻱ َﻳﺤﺼ ﹸﻞ ﻣ َﻦ ﺍﻷﺷﻴﺎ ِﺀ ﻟﻴ َ َﻳ ْ
ﺲ ﺑﺎﻷﺷﻴﺎ ِﺀ ﺑﻮﺳـﺎﻃ ِﺔ ﺍﻟﺪﻣﺎﻍﹺ ،ﻭﺇﻧﱠﻤﺎ ﻫ َﻮ ِﺣﺲﱞ ﺑﺎﻷﺷـﻴﺎ ِﺀ .ﻓﺎﻹﻧﺴـﺎ ﹸﻥ ُﻳﺤِـ ﱡ
ﳋ ْﻤﺲﹺ ،ﻭﻻ ﺗُ ْﻌ ﹶﻜﺲُ ﻋﻠﻰ ﺩﻣﺎ ِﻏ ِﻪ ﺍﻷﺷﻴﺎ ُﺀ. ﺣﻮﺍ ﱢﺳ ِﻪ ﺍ ﹶ
ﺲ ﻭﺣ َﺪﻩُ ﻻ ﳛﺼ ﹸﻞ ﻣْﻨ ُﻪ ﻓﻜﺮٌ ،ﺑ ﹾﻞ ﺍﻟﱠﺬﻱ ﳛـﺼ ﹸﻞ ﻫـ َﻮ ﳊ ﱠ ﻭﺍﻟﺜﺎﱐ ﺃ ﱠﻥ ﺍ ِ
ﺱ ﺯَﺍِﺋﺪُ ﺇﺣﺴﺎﺱﹴ ،ﺯﺍﺋ ُﺪ ﻣ ﹾﻠﻴُـﻮ ِﻥ ﺱ ﺑﺎﻟﻮﺍِﻗﻊﹺ ،ﻭﺇﺣﺴﺎ ٌ ﻱ ﺍﻹﺣﺴﺎ ُ ﺲ ﻓﻘﻂﹾ ،ﺃ ﹺ ﺍﳊ ﱡ
ﺱ ﻓﻘـﻂﹾ ،ﻭﻻ ﻉ ﺍﻹﺣﺴﺎﺱﹺ ،ﺇﻧﱠﻤﺎ ﳛﺼ ﹸﻞ ﻣﻨ ُﻪ ﺇﺣﺴﺎ ٌ ﺇﺣﺴﺎﺱﹴ ،ﻣﻬﻤﺎ ﺗﻌ ﱠﺪ َﺩ ﻧﻮ ُ
ﺕ ﺳﺎﺑﻘ ٍﺔ ﻋﻨ َﺪ ﺍﻹﻧﺴﺎ ِﻥ ُﻳ ﹶﻔﺴﱢ ُﺮ ﳛﺼ ﹸﻞ ﻓﻜ ٌﺮ ﻣﻄﻠﻘﺎﹰ ،ﺑ ﹾﻞ ﻻ ُﺑﺪﱠ ﻣ ْﻦ ﻭﺟﻮ ِﺩ ﻣﻌﻠﻮﻣﺎ ٍ
ﺲ ﹺﺑ ِﻪ ﺣﺘﱠﻰ ﳛﺼ ﹶﻞ ﻓﻜ ٌﺮَ .ﻭﹾﻟَﻨ ﹾﺄﺧُ ِﺬ ﺍﻹﻧﺴﺎ ﹶﻥ ﺍﳊـﺎِﻟﻲﱠ، ﺑﻮﺳﺎ ﹶﻃِﺘﻬَﺎ ﺍﻟﻮﺍﻗ َﻊ ﺍﻟﱠﺬﻱ ﺃﺣ ﱠ
ﺼﻞﹸ ﺕ َﺗﺘﱠـ ِ ﻱ ﺇﻧﺴﺎ ِﻥ ﻭﻧُﻌ ِﻄ ِﻪ ﻛﺘﺎﺑﹰﺎ ِﺳ ْﺮﻳَﺎﹺﻧﱠﻴﺎﹰ ،ﻭﻻ ﺗﻮﺟ ُﺪ ﻟﺪﻳ ِﻪ ﺃﻳّـ ﹸﺔ ﻣﻌﻠﻮﻣـﺎ ٍ ﺃﱠ
ﺴﺮْﻳﺎﹺﻧﱠﻴﺔِ ،ﻭﳒﻌ ﹾﻞ ِﺣﺴﱠ ُﻪ ﻳﻘ ُﻊ ﻋﻠﻰ ﺍﻟﻜﺘﺎﺏﹺ ،ﺑﺎﻟ ُﺮ ْﺅَﻳﺔِ ،ﻭﺍﻟﻠ ْﻤﺲﹺ ،ﻭﻧﻜ ﱢﺮ ْﺭ ﻫـﺬﺍ ﺑﺎﻟ ِ
ﻑ ﻛﻠﻤ ﹰﺔ ﻭﺍﺣـﺪﺓﹰ ،ﺣﺘﱠـﻰ ُﻳ ْﻌﻄﹶـﻰ ﺲ ﻣﻠﹾﻴﻮ ﹶﻥ َﻣ ﱠﺮﺓٍ ،ﻓﺈﻧﱠ ُﻪ ﻻ ﳝﻜ ُﻦ ﺃ ﹾﻥ ﻳﻌﺮ َ ﺍﳊ ﱠ
ﺼﻞﹸ ﺑﺎﻟﺴﺮﻳﺎﹺﻧﱠﻴﺔِ ،ﻓﺤﻴَﻨِﺌ ٍﺬ ﻳﺒﺪﹸﺃ ُﻳ ﹶﻔﻜﱢـ ُﺮ ﻬﺑـﺎ ﺕ ﻋ ﹺﻦ ﺍﻟﺴﺮﻳﺎﻧﱠﻴﺔِ ،ﻭﻋﻤﱠﺎ َﻳﱠﺘ ِ ﻣﻌﻠﻮﻣﺎ ٍ
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ﺱ ﻭ ﹾﱂ ﺗﻮﺟـ ْﺪ ﻚ ِﻟَﻨ ﹾﺄﺧُ ِﺬ ﺍﻟ ِﻄ ﹾﻔ ﹶﻞ ﺍﻟﱠﺬﻱ ﻭُ ﹺﺟ َﺪ ﻋﻨ َﺪﻩُ ﺍﻹﺣـﺴﺎ ُ ﻭُﻳ ْﺪ ﹺﺭ ﹸﻛﻬَﺎ .ﻭﻛﺬﻟ َ
ﻋﻨﺪ ُﻩ ﺃﻳ ﹸﺔ ﻣﻌﻠﻮﻣﺎﺕٍ ،ﻭﻟﻨﻀ ْﻊ ﺃﻣﺎ َﻣﻪُ ِﻗ ﹾﻄ َﻌ ﹶﺔ ﹶﺫ َﻫﺐﹴ ،ﻭﻗِﻄﻌ ﹶﺔ ﻧُﺤـﺎﺱﹴ ،ﻭ َﺣﺠَـ َﺮﹰﺍ،
ﺲ ﻫﺬ ِﻩ ﺍﻷﺷﻴﺎﺀِ ،ﻓﺈﻧﱠـ ُﻪ ﻻ ﳝﻜﻨـ ُﻪ ﺃ ﹾﻥ ﺸَﺘ ﹺﺮﻙُ ﰲ ِﺣ ﱢ ﺠ َﻌ ﹾﻞ ﲨﻴ َﻊ ﺇﺣﺴﺎﺳﺎِﺗ ِﻪ َﺗ ْ ﻭَﻧ ْ
ﺖ .ﻭﻟﻜـ ْﻦ ﺇﺫﺍ ﹸﺃ ْﻋﻄِـ َﻲ ﺕ ﻭﺗﻨ ﱠﻮﻋَـ ْ ﺕ ﻫﺬ ِﻩ ﺍﻹﺣﺴﺎﺳﺎ ُ ﻳُ ْﺪ ﹺﺭ ﹶﻛﻬَﺎ ،ﻣﻬﻤﺎ َﺗ ﹶﻜ ﱠﺮ َﺭ ْ
ﺕ ﻭﻳُ ْﺪ ﹺﺭﻛﹸﻬَﺎ .ﻭﻫﺬﺍ ﺍﻟﻄﻔ ﹸﻞ ﻟ ْﻮ ﺴﻬَﺎ ﻓﺈﻧﱠ ُﻪ ﻳﺴﺘﻌﻤ ﹸﻞ ﺍﳌﻌﻠﻮﻣﺎ ِ ﺕ ﻋﻨﻬﺎ ،ﻭﺃ َﺣ ﱠ ﻣﻌﻠﻮﻣﺎ ٍ
ﺕ ﻓﺈﻧﱠ ُﻪ َﻳْﺒﻘﹶﻰ ﻛﺄ ﱠﻭ ﹺﻝ ﻳـﻮ ﹴﻡ ﺕ ِﺳﻨﱡ ُﻪ ﻭﺑﻠ ﹶﻎ ﻋﺸﺮﻳ َﻦ ﺳﻨ ﹰﺔ ﻭﻟﹾﻢ ﻳﺄﺧ ﹾﺬ ﺃﻳ ﹶﺔ ﻣﻌﻠﻮﻣﺎ ٍ ﹶﻛﺒُ َﺮ ْ
ﻂ ﻭﻻ ﻳﺪﺭ ﹸﻛﻬَﺎ ﻣﻬﻤَﺎ ﹶﻛﺒُ َﺮ ﺩﻣﺎ ﹸﻏﻪُ ،ﻷ ﱠﻥ ﺍﻟﱠﺬﻱ ﳚﻌﹸﻠ ُﻪ ﻳـﺪﺭ ُﻙ ﺤﺲﱡ ﺑﺎﻷﺷﻴﺎ ِﺀ ﻓﻘ ﹾ ُﻳ ِ
ﺕ ﺍﻟﺴﺎﺑﻘ ﹸﺔ ﻣ َﻊ ﺍﻟﺪﻣﺎﻍﹺ ،ﻭﻣ َﻊ ﺍﻟﻮﺍﻗِـ ﹺﻊ ﺍﻟﱠـﺬﻱ ﺲ ﺍﻟﺪﻣﺎﻍﹸ ،ﻭﺇﻧﱠﻤﺎ ﻫ َﻮ ﺍﳌﻌﻠﻮﻣﺎ ُ ﻟﻴ َ
ﻱ ﻓﺈﻧﻪ ﺸﻌُﻮ ﹺﺭ ﱢﺤﺴﱡ ُﻪ .ﻫﺬﺍ ﻣ ْﻦ ﻧﺎﺣﻴ ِﺔ ﺍﻹﺩﺭﺍ ِﻙ ﺍﻟﻌﻘﻠﻲﱢ ،ﺃﻣﱠﺎ ﻣ ْﻦ ﻧﺎﺣﻴ ِﺔ ﺍﻹﺩﺭﺍ ِﻙ ﺍﻟ ُ ُﻳ ِ
ﺼ ﹸﻞ ﺼ ﹸﻞ ﻋﻨ َﺪ ﺍﳊﻴﻮﺍ ِﻥ ﻓﺈﻧﱠ ُﻪ ﳛ ُ ﻀ ﹺﻮﱠﻳﺔِ ،ﻭﺍﻟﱠﺬﻱ ﳛ ُ ﺕ ﺍﻟ ُﻌ ْ ﻧﺎِﺗ ٌﺞ ﻋ ﹺﻦ ﺍﻟﻐﺮﺍﺋ ﹺﺰ ﻭﺍﳊﺎﺟﺎ ِ
ﻋﻨ َﺪ ﺍﻹﻧﺴﺎﻥِ ،ﻓﻴﻌ ﹺﺮﻑُ ﻣ ْﻦ ِﺗ ﹾﻜﺮَﺍ ﹺﺭ ﺇﻋﻄﺎِﺋ ِﻪ ﺍﻟُﺘﻔﱠﺎ َﺣ ﹶﺔ ﻭﺍﳊﺠ َﺮ ﺃ ﱠﻥ ﺍﻟُﺘﻔﱠﺎ َﺣ ﹶﺔ ُﺗ ْﺆﻛﹶـ ﹸﻞ
ﺏﻻ ﺸ ِﻌ َﲑ ﻳُﺆﻛـ ﹸﻞ ﻭﺃ ﱠﻥ ﺍﻟﺘُـﺮﺍ َ ﻑ ﺍﳊﻤﺎ ُﺭ ﺃ ﱠﻥ ﺍﻟـ َ ﻭﺍﳊﺠ َﺮ ﻻ ﻳُﺆﻛﻞﹸ ،ﻛﻤﺎ ﻳﻌﺮ ُ
ﺲ ِﻓﻜﹾﺮﺍﹰ ،ﻭﻻ ﺇ ْﺩﺭَﺍﻛﺎﹰ ،ﻭﺇﻧﱠﻤﺎ ﻫ َﻮ ﺭﺍ ﹺﺟ ٌﻊ ﻟﻠﻐﺮﺍﺋـ ﹺﺰ ﻳُﺆﻛﻞﹸ ،ﻭﻟﻜ ﱠﻦ ﻫﺬﺍ ﺍﻟَﺘ ْﻤﻴﹺﻴ َﺰ ﻟﻴ َ
ﺕ ﺍﻟﻌﻀﻮﱠﻳﺔِ ،ﻭﻫ َﻮ ﻣﻮﺟﻮ ٌﺩ ﻋﻨ َﺪ ﺍﳊﻴﻮﺍ ِﻥ ﻛﻤﺎ ﻫ َﻮ ﻋﻨـ َﺪ ﺍﻹﻧـﺴﺎﻥِ، ﻭﻟﻠﺤﺎﺟﺎ ِ
ﺕ ﺍﻟﺴﺎﺑﻘ ﹸﺔ ﻣ َﻊ ﻧﻘـ ﹺﻞ ﺕ ﺍﳌﻌﻠﻮﻣﺎ ُ ﺤﺼُ ﹶﻞ ﻓﻜ ٌﺮ ﺇ ﱠﻻ ﺇﺫﺍ ُﻭﺟﹺﺪ ِ ﻚ ﻻ ﳝﻜ ُﻦ ﺃ ﹾﻥ َﻳ ْﻭﻟﺬﻟ َ
ﻍ.
ﺱ ﺇﱃ ﺍﻟﺪﻣﺎ ﹺ ﺱ ﺑﺎﻟﻮﺍﻗ ﹺﻊ ﺑﻮﺍﺳﻄ ِﺔ ﺍﳊﻮﺍ ﱢ ﺍﻹﺣﺴﺎ ﹺ
ﺲ ﺑﺎﻟﻮﺍﻗ ﹺﻊ ﺑﻮﺳـﺎﻃ ِﺔ ﳊ ﱢ ﻭﻋﻠﻴ ِﻪ ﻓﺎﻟﻌﻘ ﹸﻞ ﺃ ﹺﻭ ﺍﻟﻔﻜ ُﺮ ﺃ ﹺﻭ ﺍﻹﺩﺭﺍ ُﻙ ﻫ َﻮ ﻧﻘ ﹸﻞ ﺍ ِ
ﺕ ﺳﺎﺑﻘ ٍﺔ ُﻳ ﹶﻔﺴﱠ ُﺮ ﺑﻮﺳﺎ ﹶﻃِﺘﻬَﺎ ﺍﻟﻮﺍﻗ ُﻊ. ﻍ ﻭﻭُﺟﻮ ُﺩ ﻣﻌﻠﻮﻣﺎ ٍ ﺱ ﺇﱃ ﺍﻟﺪﻣﺎ ﹺﺍﳊﻮﺍ ﱢ
ﻚ ﻓﺎﻟﻘﻴﺎﺩ ﹸﺓ ﺍﻟﻔﻜﺮﻳ ﹸﺔ ﺍﻟﺸﻴﻮﻋﻴﱠ ﹸﺔ ﳐ ِﻄﹶﺌ ﹲﺔ ﻭﻓﺎﺳﺪﺓﹲ ،ﻷﻧـﱠﻬﺎ ﻏـ ُﲑ ﻭﻋﻠﻰ ﺫﻟ َ
ﻣﺒﹺﻨﱠﻴ ٍﺔ ﻋﻠﻰ ﺍﻟﻌﻘﻞﹺ ،ﻛﻤﺎ ﺃ ﱠﻥ ﻣﻌﲎ ﺍﻟﻔﻜ ﹺﺮ ﻭﺍﻟﻌﻘ ﹺﻞ ﻋﻨ َﺪﻫَﺎ ﻓﺎ ِﺳ ٌﺪ.
ﲔ ﺭﺟﺎ ﹺﻝ ﻂﺑ َ ﻚ ﺍﻟﻘﻴﺎﺩ ﹸﺓ ﺍﻟﻔﻜﺮﻳﱠ ﹸﺔ ﺍﻟﺮﺃﲰﺎِﻟﻴﱠ ﹸﺔ ﻣﺒﹺﻨﱠﻴ ﹲﺔ ﻋﻠﻰ ﺍﳊ ﱢﻞ ﺍﻟﻮﺳ ِ ﻭﻛﺬﻟ َ
ﻒ ﺍﻟﱠﺬﻱ ﺍ ْﺳَﺘ َﻤ ﱠﺮ ِﻋ ﱠﺪ ﹶﺓ ﹸﻗﺮُﻭ ٍﻥ ﻉ ﺍﻟﻌﻨﻴ ِ ﻚ ﺍﻟﺼﺮﺍ ﹺ ﺍﻟﻜﻨﻴﺴ ِﺔ ﻭﺍﳌﻔﻜﱢﺮﻳﻦَ ،ﻓﺈﻧﱠﻬﺎ ﺑﻌ َﺪ ﺫﻟ َ
٤٢
ﻂ ﻫ َﻮ ﻓﺼ ﹸﻞ ﺍﻟـﺪﻳ ﹺﻦ ﻋـ ﹺﻦ ﺻﻠﹸﻮﺍ ﺇﱃ ﺣ ﱟﻞ ﻭﺳ ٍ ﲔ ﺭﺟﺎ ﹺﻝ ﺍﻟﺪﻳ ﹺﻦ ﻭﺍ ﹸﳌ ﹶﻔﻜﱢﺮﻳﻦََ ،ﺗ َﻮ ﱠ ﺑ َ
ﻚ ﹾﱂ ﺗﻜ ﹺﻦ ﺿ ْﻤَﻨﹰﺎ ﻭﻓﺼﹸﻠ ُﻪ ﻋ ﹺﻦ ﺍﳊﻴﺎﺓِ ،ﻭﻟﺬﻟ َ ﻑ ﺑﻮﺟﻮ ِﺩ ﺍﻟﺪﻳ ﹺﻦ ِ ﺍﳊﻴﺎﺓِ ،ﺃﻱ ﺍﻻﻋﺘﺮﺍ ُ
ﻂ. ﺿَﻴ ٍﺔ ﺃ ْﻭ ﺣـ ﱞﻞ ﻭﺳـ ﹲ ﺍﻟﻘﻴﺎﺩ ﹸﺓ ﺍﻟﻔﻜﺮﻳﱠ ﹸﺔ ﻣﺒﻨﱠﻴ ﹰﺔ ﻋﻠﻰ ﺍﻟﻌﻘ ﹺﻞ ،ﻭﺇﻧﱠﻤﺎ ﻫ َﻲ ﺣﻞﱡ َﺗ ْﺮ ِ
ﳊ ﱢﻖ ﻭﺍﻟﺒﺎﻃ ﹺﻞ ﲔﺍﹶ ﻂ ﺃﺻﻴﻠ ﹰﺔ ﻋﻨ َﺪ ُﻫﻢْ ،ﹶﻓ ُﻬ ْﻢ ُﻳ ﹶﻘ ﱢﺮﺑُﻮ ﹶﻥ ﺑ َ ﻚ ﳒ ُﺪ ﻓﻜﺮ ﹶﺓ ﺍﳊ ﱢﻞ ﺍﻟﻮﺳ ِ ﻭﻟﺬﻟ َ
ﻂ، ﲔ ﺍﻟﻨﻮ ﹺﺭ ﻭﺍﻟﻈﹶﻼ ﹺﻡ ﲝ ﱟﻞ ﻭﺳ ٍ ﲔ ﺍﻹﳝﺎ ِﻥ ﻭﺍﻟﻜﻔ ﹺﺮ ﲝ ﱟﻞ ﻭﺳﻂٍ ،ﻭﺑ َ ﲝ ﱟﻞ ﻭﺳﻂٍ ،ﻭﺑ َ
ﻂ ﻏ ُﲑ ﻣﻮﺟﻮﺩٍ ،ﻷ ﱠﻥ ﺍﳌﺴﺄﻟ ﹶﺔ ﺇﻣﱠﺎ ﺍﳊ ﱡﻖ ﺃ ﹺﻭ ﺍﻟﺒﺎ ِﻃﻞﹸ ،ﻭﺇﻣﱠﺎ ﺍﻹﳝﺎ ﹸﻥ ﻣ َﻊ ﺃ ﱠﻥ ﺍﳊ ﱠﻞ ﺍﻟﻮﺳ ﹶ
ﻂ ﺍﻟﱠﺬﻱ َﺑَﻨﻮْﺍ ﻋﻠﻴ ِﻪ ﻋَﻘﻴ َﺪَﺗﻬُ ْﻢ ﺃﻭ ﺍﻟﻜﻔﺮُ ،ﻭﺇﻣﱠﺎ ﺍﻟﻨﻮ ُﺭ ﺃ ﹺﻭ ﺍﻟﻈﻼﻡُ ،ﻭﻟﻜ ﱠﻦ ﺍﳊ ﱠﻞ ﺍﻟﻮﺳ ﹶ
ﺖ
ﻚ ﻛﺎﻧ ْ ﻭﻗﻴﺎ َﺩَﺗﻬُﻢُ ﺍﻟﻔﻜﺮﱠﻳ ﹶﺔ ﺃْﺑ َﻌ َﺪﻫُ ْﻢ ﻋ ﹺﻦ ﺍﳊﻖﱢ ،ﻭﻋ ﹺﻦ ﺍﻹﳝﺎﻥ ِ ،ﻭﻋ ﹺﻦ ﺍﻟﻨﻮﺭﹺ ،ﻭﻟﺬﻟ َ
ﻗﻴﺎﺩُﺗ ُﻬ ُﻢ ﺍﻟﻔﻜﺮﱠﻳ ﹸﺔ ﻓﺎﺳﺪ ﹰﺓ ﻷﻧﱠﻬﺎ ﻏ ُﲑ ﻣﺒﻨﱠﻴ ٍﺔ ﻋﻠﻰ ﺍﻟﻌﻘ ﹺﻞ.
ﻭﺃ ﱠﻣﺎ ﺍﻟﻘﻴﺎﺩ ﹸﺓ ﺍﻟﻔﻜﺮﻳﱠ ﹸﺔ ﺍﻹﺳﻼﻣﻴﱠ ﹸﺔ ﻓﺈﱠﻧﻬَﺎ ﻣﺒﻨﱠﻴ ﹲﺔ ﻋﻠﻰ ﺍﻟﻌﻘﻞﹺ ،ﺇ ﹾﺫ َﺗﻔﹾـ ﹺﺮﺽُ
ﺤ ﱠﻤﺪٍ ،ﻭﺑﺎﻟﻘﺮﺁ ِﻥ ﺍﻟﻜﺮﱘﹺ ،ﻋ ْﻦ ﻃﺮﻳ ﹺﻖ ﻋﻠﻰ ﺍﳌﺴﻠ ﹺﻢ ﺃ ﹾﻥ ﻳُﺆ ِﻣ َﻦ ﺑﻮﺟﻮ ِﺩ ﺍﷲِ ،ﻭﹺﺑﻨُﺒُﻮﱠ ِﺓ ُﻣ َ
ﺖ ﻭﺟــﻮ ُﺩ ُﻩ ﰐ ﻣ َﻦ ﺷﻲ ٍﺀ ﺛﺒ َ ﺽ ﺍﻹﳝﺎ ﹶﻥ ﺑﺎﹾﻟ ُﻤ َﻐﻴﱠَﺒﺎﺕِ ،ﻋﻠﻰ ﺃ ﹾﻥ ﺗﺄ ﹶ ﺍﻟﻌﻘ ﹺﻞ .ﻭﺗﻔﺮ ُ
ﺖ ﻗﻴﺎﺩ ﹰﺓ ﻓﻜﺮﱠﻳ ﹰﺔ ﻣﺒﹺﻨﱠﻴ ﹰﺔ ﻋﻠﻰ ﻚ ﻛﺎﻧ ْ ﺚ ﺍ ﹸﳌﺘَﻮﺍِﺗﺮﹺ ،ﻭﻟﺬﻟ َ ﺑﺎﻟﻌـﻘﻞﹺ ،ﻛﺎﻟﻘﺮﺁ ِﻥ ﻭﺍﳊﺪﻳ ِ
ﺍﻟﻌﻘ ﹺﻞ.
ﻫﺬﺍ ﻣ ْﻦ ﻧﺎﺣﻴ ِﺔ ﺍﻟﻌﻘﻞﹺ ،ﺃﻣﱠﺎ ﻣ ْﻦ ﻧﺎﺣﻴ ِﺔ ﺍﻟﻔﻄﺮ ِﺓ ﻓﺈ ﱠﻥ ﺍﻟﻘﻴـﺎﺩ ﹶﺓ ﺍﻟﻔﻜﺮﻳﱠـ ﹶﺔ
ﺏ ﻭﺟـﻮ ِﺩ ِﻩ ﰲ ﺍﻹﺳﻼﻣﱠﻴ ﹶﺔ ﺗُﻮﺍِﻓﻖُ ﺍﻟﻔﻄﺮﺓﹶ ،ﻷﻧﱠﻬﺎ ﺗُ ْﺆ ِﻣﻦُ ﺑﻮﺟﻮ ِﺩ ﺍﻟﺪﻳﻦﹺ ،ﻭﺑﻮﺟﻮ ﹺ
ﷲ ﻭﻧﻮﺍﻫﻴ ِﻪ .ﻭﺍﻟﺘﺪﻳﱡ ُﻦ ﻓﻄﺮﻱﱞ ﻷﻧﱠ ُﻪ ﻏﺮﻳﺰﹲﺓ ﻣ َﻦ ﺍﻟﻐﺮﺍﺋﺰﹺ، ﺴﹺﻴ ﹺﲑﻫَﺎ ﺑﺄﻭﺍﻣ ﹺﺮ ﺍ ِ
ﺍﳊﻴﺎﺓِ ،ﻭَﺗ ْ
ﳍﺎ ﺭ ْﺟ ٌﻊ ﺧﺎﺹﱞ ﻫ َﻮ ﺍﻟﺘﻘﺪﻳﺲُ ،ﻭﻫ َﻮ ﻳَﺨﺘِﻠﻒُ ﻋ ْﻦ ﺭﺟ ﹺﻊ ﺃﻳّـ ِﺔ ﻏﺮﻳـﺰ ٍﺓ ﺃﹸﺧـﺮﻯ
ﺏﻏ ﹺﲑﻫَﺎ ،ﻭﻫ َﻮ َﺭ ْﺟ ٌﻊ ﻃﺒﻴﻌﻲﱞ ﻟﻐﺮﻳﺰ ٍﺓ ُﻣ َﻌﱠﻴَﻨﺔٍ ،ﻭﳍﺬﺍ ﻛﺎ ﹶﻥ ﺍﻹﳝﺎ ﹸﻥ ﺑﺎﻟﺪﻳﻦﹺ ،ﻭﺑﻮﺟﻮ ﹺ
ﷲ ﻭﻧﻮﺍﻫﻴﻪِ ،ﻏﺮﻳ ﹺﺰﱠﻳﺎﹰ ،ﻓﻬـ َﻮ ﻣﻮﺍﻓـ ٌﻖ ﺗﺴﻴ ﹺﲑ ﺃﻋﻤﺎ ﹺﻝ ﺍﻹﻧﺴﺎ ِﻥ ﰲ ﺍﳊﻴﺎ ِﺓ ﺑﺄﻭﺍﻣ ﹺﺮ ﺍ ِ
ﺏ ﻣ َﻊ ﺍﻹﻧﺴﺎ ِﻥ. ﻚ ﺗﺘﺠﺎﻭ ُ ﻟﻠﻔﻄﺮﺓِ ،ﻭﻟﺬﻟ َ
٤٣
ﲔ ﺍﻟﺸﻴﻮﻋﱠﻴ ِﺔ ﻭﺍﻟﺮﺃﲰﺎﻟﻴﱠـ ِﺔ ﻓﺈﱠﻧ ُﻬﻤَـﺎ ﲔ ﺍﻟﻔﻜﺮﻳﱢﺘ ﹺ ﻑ ﺍﻟﻘﻴﺎﺩﺗ ﹺ ﻭﺫﻟﻚ ﲞﻼ ِ
ﺗُﺨﺎﻟِﻔﺎ ِﻥ ﺍﻟﻔﻄﺮﺓﹶ ،ﻷ ﱠﻥ ﺍﻟﻘﻴﺎﺩ ﹶﺓ ﺍﻟﻔﻜﺮﱠﻳ ﹶﺔ ﺍﻟﺸﻴﻮﻋﱠﻴ ﹶﺔ ﺗُْﻨ ِﻜﺮُ ﻭﺟﻮ َﺩ ﺍﻟﺪﻳ ﹺﻦ ﻣُ ﹾﻄﹶﻠﻘﹶـﺎﹰ،
ﺾ ﻣ َﻊ ﺍﻟﻔﻄﺮ ِﺓ .ﻭﺍﻟﻘﻴﺎﺩ ﹸﺓ ﺍﻟﻔﻜﺮﻳﱠ ﹸﺔ ﺍﻟﺮﺃﲰﺎﻟﻴﱠ ﹸﺔ ﻻ ﻑ ﺑﻪِ ،ﻓﻬ َﻲ ﺗﺘﻨﺎﻗ ُﻭﲢﺎ ﹺﺭﺏُ ﺍﻻﻋﺘﺮﺍ َ
ﻉ ﲝﺚٍ، ﻑ ﺑ ِﻪ ﺃﻭ ﺇﻧﻜﺎ َﺭﻩُ ﻣﻮﺿﻮ َ َﺗ ْﻌَﺘ ﹺﺮﻑُ ﺑﺎﻟﺪﻳ ﹺﻦ ﻭﻻ ُﺗﻨْﻜ ُﺮﻩُ ،ﻭﻻ ﲡﻌ ﹸﻞ ﺍﻻﻋﺘﺮﺍ َ
ﺏ ﻓﺼ ﹺﻞ ﺍﻟﺪﻳ ﹺﻦ ﻋ ﹺﻦ ﺍﳊﻴﺎﺓِ ،ﻓﻬ َﻲ ﺗﺮﻳ ُﺪ ﺃ ﹾﻥ ﻳﻜﻮ ﹶﻥ َﺳْﻴﺮُ ﺍﳊﻴﺎ ِﺓ ﻭﻟﻜﻨﱠﻬﺎ ﺗﻘﻮ ﹸﻝ ﺑﻮﺟﻮ ﹺ
ﻚ
ﺾ ﻟﻠﻔﻄﺮﺓِ ،ﻭﺑﻌﻴ ٌﺪ ﻋﻨْﻬـﺎ .ﻭﻟـﺬﻟ َ ﺤَﺘﹰﺎ ﻻ ﺷﺄ ﹶﻥ ﻟﻠﺪﻳ ﹺﻦ ﺑﻪِ ،ﻭﻫﺬﺍ ﻣﻨﺎِﻗ ٌ َﻧ ﹾﻔ ِﻌﱠﻴﹰﺎ َﺑ ْ
ﻀ ﹰﺔ ﻟِﻔﻄﺮ ِﺓ ﺍﻹﻧﺴﺎ ِﻥ.
ﺖ ﻣُﻨﺎِﻗ َ
ﻛﺎﻧ ْ
ﺖ ﺍﻟﻘﻴﺎﺩ ﹸﺓ ﺍﻟﻔﻜﺮﻳﱠ ﹸﺔ ﺍﻹﺳﻼﻣﻴﱠ ﹸﺔ ﻭﺣ َﺪﻫَﺎ ﻫـ َﻲ ﺍﻟـﺼﺎﳊﺔﹶ، ﻭﻣ ْﻦ ﻫﻨﺎ ﻛﺎﻧ ِ
ﻚﳌﻮﺍﹶﻓ ﹶﻘِﺘﻬَﺎ ﻟﻔﻄﺮ ِﺓ ﺍﻹﻧﺴﺎﻥِ ،ﻭﳌﻮﺍﻓﻘِﺘﻬَﺎ ﻟﻠﻌﻘﻞﹺ ،ﻭﻣﺎ ﻋﺪﺍﻫﺎ ﻓﻬ َﻮ ﺑﺎﻃ ﹲﻞ .ﻭﻟـﺬﻟ َ
ﺖ ﺍﻟﻘـﻴـﺎﺩ ﹸﺓ ﺍﻟﻔﻜﺮﻳﱠ ﹸﺔ ﺍﻹﺳـﻼﻣﻴﱠ ﹸﺔ ﻭﺣـ َﺪﻫَﺎ ﻫـﻲ ﺍﻟـﺼـﺤﻴﺤـﺔﹶ، ﻛﺎﻧ ِ
ﺖ ﻭﺣﺪَﻫﺎ ﻫ َﻲ ﺍﻟﻨﺎﺟﺤ ﹶﺔ. ﻭﻛﺎﻧ ْ
ﺖ ﻣﺴﺄﻟ ﹲﺔ ﻭﺍﺣﺪﹲﺓ ﻫ َﻲ؛ ﻫ ﹾﻞ ﹶﻃﱠﺒ َﻖ ﺍﳌﺴﻠﻤﻮ ﹶﻥ ﺍﻹﺳـﻼﻡَ؟ ﺃ ْﻡ ﺃﱠﻧﻬُـ ْﻢ ﺑﻘﻴ ْ
ﺏ ﻋﻠﻰ ﻛﺎﻧﻮﺍ ﻳﻌَﺘﹺﻨﻘﹸﻮ ﹶﻥ ﻋﻘﻴﺪَﺗﻪُ ﻭُﻳ ﹶﻄﱢﺒﻘﹸﻮ ﹶﻥ ﻏ َﲑﻩُ ﻣ َﻦ ﺍﻷﻧﻈﻤ ِﺔ ﻭﺍﻷﺣﻜﺎﻡﹺ؟! ﻭﺍﳉﻮﺍ ُ
ﲔ ﻃﺒﱠﻘﻮﺍ ﺍﻹﺳﻼ َﻡ ﻭﺣ َﺪﻩُ ﰲ ﲨﻴ ﹺﻊ ﺍﻟﻌﺼﻮﺭﹺ ،ﻣﻨـ ﹸﺬ ﺃ ﹾﻥ ﻭﺻـ ﹶﻞ ﻚ ﺃ ﱠﻥ ﺍﳌﺴﻠﻤ َ ﺫﻟ َ
ﲔﻱ ١٩١٨ﻣﻴﻼﺩﱠﻳ ٍﺔ ﺣـ َ ﺍﻟﺮﺳﻮ ﹸﻝ ﺇﱃ ﺍﳌﺪﻳَﻨ ِﺔ ﺣﺘﱠﻰ ﺳﻨ ِﺔ ١٣٣٦ﻫﺠﺮﱠﻳ ٍﺔ ﺃ ْ
ﻼ ﺣﺘﱠـﻰ ﺖ ﺁﺧ ُﺮ ﺩﻭﻟ ٍﺔ ﺇﺳﻼﻣﱠﻴ ٍﺔ ﻋﻠﻰ َﻳ ِﺪ ﺍﻻﺳﺘﻌﻤﺎﺭ ،ﻭﻛﺎ ﹶﻥ ﺗﻄﺒﻴ ﹸﻘﻬَﺎ ﺷﺎﻣ ﹰ ﺳﻘﻄ ْ
ﺡ.ﺖ ﰲ ﻫﺬﺍ ﺍﻟﺘﻄﺒﻴ ﹺﻖ ﺇﱃ ﺃْﺑ َﻌ ِﺪ ﺣُﺪﻭ ِﺩ ﺍﻟﻨﺠﺎ ﹺ ﳒﺤ ْ
ﲔ ﻃﱠﺒﻘﹸﻮﺍ ﺍﻹﺳﻼ َﻡ َﻋ َﻤِﻠﱠﻴﹰﺎ ﻓﺈ ﱠﻥ ﺍﻟﱠﺬﻱ ُﻳ ﹶﻄﺒﱢ ُﻖ ﺍﻟﻨﹺﻈﺎ َﻡ ﻫ َﻮ ﺃ ﱠﻣﺎ ﻛﻮ ﹸﻥ ﺍﳌﺴﻠﻤ َ
ﺼﻞﹸ
ﺍﻟﺪﻭﻟﺔﹸ ،ﻭﺍﻟﱠﺬﻱ ﻳﻄﺒﱢ ُﻖ ﰲ ﺍﻟﺪﻭﻟ ِﺔ ﺷﺨﺼﺎ ِﻥ ﺃﺣ ُﺪ ُﻫﻤَﺎ ﺍﻟﻘﺎﺿِﻲ ﺍﻟﱠـﺬﻱ ﻳﻔـ ِ
ﺱ .ﺃﻣﱠﺎ ﺍﻟﻘﺎﺿﻲ ﻓﺈﻧﱠـ ُﻪ ﲔ ﺍﻟﻨﺎﺱﹺ ،ﻭﺍﻟﺜﺎﱐ ﺍﳊﺎﻛ ُﻢ ﺍﻟﱠﺬﻱ ﳛ ﹸﻜ ُﻢ ﺍﻟﻨﺎ َ ﺕﺑ َ ﺍﳋﺼﻮﻣﺎ ِ
ﺱ ﻣﻨ ﹸﺬ ﻋﻬ ِﺪﲔ ﺍﻟﻨﺎ ﹺ ﺕﺑ َ
ﺼﻠﹸﻮ ﹶﻥ ﺍﳋﺼﻮﻣﺎ ِ ﻧُ ِﻘ ﹶﻞ ﺑﻄﺮﻳ ﹺﻖ ﺍﻟﺘﻮﺍﺗ ﹺﺮ ﺃ ﱠﻥ ﺍﻟﻘﻀﺎ ﹶﺓ ﺍﻟﱠﺬﻳ َﻦ َﻳ ﹾﻔ ِ
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ﷲ ﻋﻠﻴ ِﻪ ﻭﻋﻠﻰ ﺁﻟ ِﻪ ﻭﺳﻠﱠ َﻢ ﺣﱠﺘﻰ ﻬﻧﺎَﻳ ِﺔ ﺍﳋﻼﻓـ ِﺔ ﰲ ﺍﺳـﺘﺎﻧﺒﻮﻝ، ﺍﻟﺮﺳﻮ ﹺﻝ ﺻﻠﱠﻰ ﺍ ُ
ﻒ ﰲ ﲨﻴ ﹺﻊ ﺃﻣﻮ ﹺﺭ ﺍﳊﻴﺎﺓِ ،ﺳﻮﺍ ٌﺀ ﻉ ﺍﻟﺸﺮﻳ ِ ﺐ ﺃﺣﻜﺎ ﹺﻡ ﺍﻟﺸﺮ ﹺ ﺴ َ ﺼﻠﹸﻮَﻧﻬَﺎ َﺣ َ ﻛﺎﻧﻮﺍ ﻳﻔ ِ
ﺖ ﺍﶈﻜﻤ ﹸﺔ ﺍﻟﱠـﱵ ﲔ ﻭﻏ ﹺﲑ ِﻫ ْﻢ .ﻭﻗ ْﺪ ﻛﺎﻧ ِ ﲔ ﺍﳌﺴﻠﻤ َ ﲔ ﻭﺣ َﺪ ُﻫﻢْ ،ﺃ ْﻭ ﺑ َ ﲔ ﺍﳌﺴﻠﻤ َ ﺑ َ
ﻕ ﻭ َﺟﺰَﺍ ٍﺀ ﻭﺃ ْﺣﻮَﺍ ﹴﻝ ﺷﺨﺼﱠﻴ ٍﺔ ﻭﻏ ﹺﲑ ﺫﻟـﻚَ، ﺕ ﻣ ْﻦ ﺣﻘﻮ ﹴ ﺼﻞﹸ ﲨﻴ َﻊ ﺍﳋﺼﻮﻣﺎ ِ َﺗ ﹾﻔ ِ
ﻉ ﺍﻹﺳﻼﻣ ﱢﻲ ﻭﺣ َﺪﻩُ .ﻭ ﹾﱂ ﻳَـ ْﺮ ﹺﻭ ﺃﺣـ ٌﺪ ﺃ ﱠﻥ ﻗـﻀﱠﻴ ﹰﺔ ﳏﻜﻤ ﹰﺔ ﻭﺍﺣﺪ ﹰﺓ ﲢ ﹸﻜ ُﻢ ﺑﺎﻟﺸﺮ ﹺ
ﺖ ﻋﻠﻰ ﻏ ﹺﲑ ﺍﻷﺣﻜﺎ ﹺﻡ ﺍﻟﺸﺮﻋﱠﻴ ِﺔ ﺍﻹﺳﻼﻣﱠﻴﺔِ ،ﺃ ْﻭ ﺃ ﱠﻥ ﳏﻜﻤ ﹰﺔ ﻣـﺎ ﰲ ﺼﹶﻠ ْ ﻭﺍﺣﺪ ﹰﺓ ﻓﹸ ِ
ﺖ ﺑﻐ ﹺﲑ ﺍﻹﺳﻼ ﹺﻡ ﻗﺒ ﹶﻞ ﻓﺼ ﹺﻞ ﺍﶈﺎﻛ ﹺﻢ ﺇﱃ َﺷ ْﺮ ِﻋﱠﻴ ٍﺔ ﻭﹺﻧﻈﹶﺎ ِﻣﱠﻴ ٍﺔ ﺍﻟﺒﻼ ِﺩ ﺍﻹﺳﻼﻣﱠﻴ ِﺔ ﺣﻜﻤ ْ
ﺠﻼﱠﺕُ ﺍﶈﺎﻛ ﹺﻢ ﺍﻟﺸﺮﻋﱠﻴ ِﺔ ﺍﶈﻔﻮﻇ ﹸﺔ ﻚ ِﺳ ﹺ ﺏ ﺩﻟﻴ ﹴﻞ ﻋﻠﻰ ﺫﻟ َ ﺑَﺘ ﹾﺄِﺛ ﹺﲑ ﺍﻻﺳﺘﻌﻤﺎﺭ .ﻭﺃﻗﺮ ُ
ﺼ َﺮ ﻭﺍﺳﺘﺎﻧﺒﻮ ﹶﻝ ﻭﻏ ﹺﲑﻫَﺎ ﻓﺈﻧﱠﻬـﺎ ﺱ ﻭﺑﻐﺪﺍ َﺩ ﻭ ِﺩ َﻣ ْ
ﺸ َﻖ ﻭ ِﻣ ْ ﰲ ﺍﻟﺒﻠﺪﺍ ِﻥ ﺍﻟﻘﺪﳝ ِﺔ ﻛﺎﻟﻘﹸﺪ ﹺ
ﻉ ﺍﻹﺳﻼﻣ ﱠﻲ ﻭﺣ َﺪﻩُ ﻫ َﻮ ﺍﻟﱠﺬﻱ ﻛﺎ ﹶﻥ ُﻳ ﹶﻄﺒﱢ ﹸﻘ ُﻪ ﺍﻟﻘﻀﺎ ﹸﺓ .ﺣﺘﱠـﻰ ﺩﻟﻴ ﹲﻞ ﻳﻘﻴﲏﱞ ﺑﺄ ﱠﻥ ﺍﻟﺸﺮ َ
ﲔ ﻣ َﻦ ﺍﻟﻨﺼﺎﺭﻯ ﻭﺍﻟﻴﻬﻮ ِﺩ ﻛﺎﻧﻮﺍ ﻳﺪﺭُﺳـﻮ ﹶﻥ ﺍﻟ ِﻔﻘﹾـ َﻪ ﺍﻹﺳـﻼﻣ ﱠﻲ ﺇ ﱠﻥ ﻏ َﲑ ﺍﳌﺴﻠﻤ َ
ﺡ ﺍﺠﻤﻟﻠﱠ ِﺔ ﻭﻏ ﹺﲑ ِﻩ ِﻣ ﱠﻤ ْﻦ ﺃﱠﻟﻔﹸﻮﺍ ﰲ ﺍﻟﻔﻘ ِﻪ ﺍﻹﺳﻼﻣ ﱢﻲ ﻭُﻳ َﺆﱢﻟﻔﹸﻮ ﹶﻥ ﻓﻴ ِﻪ ِﻣﹾﺜ ﹶﻞ َﺳِﻠْﻴ ﹴﻢ ﺍﻟﺒﺎ ﹺﺯ ﺷﺎﺭ ﹺ
ﲔ ﻓﺈﻧﱠ ُﻪ ﺃﹸ ْﺩ ِﺧ ﹶﻞ ﹺﺑﻨَﺎ ًﺀ ﻋﻠﻰ ﹶﻓﺘَـﺎﻭﻯ ﰲ ﺍﻟﻌﺼﻮ ﹺﺭ ﺍﳌﹸَﺘﹶﺄ ﱢﺧ َﺮ ِﺓ .ﻭﺃﻣﱠﺎ ﻣَﺎ ﺃﹸ ْﺩ ِﺧ ﹶﻞ ِﻣ َﻦ ﺍﻟﻘﻮﺍﹺﻧ َ
ﳉﺰَﺍ ِﺀ ﺍﻟ ُﻌﹾﺜﻤَﺎﹺﻧ ﱡﻲﺍﻟﻌﻠﻤﺎ ِﺀ ﺑﺄﻧﱠﻬﺎ ﻻ ﺗُﺨﺎِﻟﻒُ ﺃﺣﻜﺎ َﻡ ﺍﻹﺳﻼﻡﹺ ،ﻭﻫﻜﺬﺍ ﺃﹸﺩ ِﺧ ﹶﻞ ﻗﺎﻧﻮ ﹸﻥ ﺍ ﹶ
ﻕ ﻭﺍﻟﺘِﺠـﺎ َﺭ ِﺓ ١٢٧٦ﻫــ ١٢٧٥ﻫـ ﺍﳌﻮﺍِﻓ َﻖ ١٨٥٧ﻡ ﻭﺃﺩﺧ ﹶﻞ ﻗﺎﻧﻮ ﹸﻥ ﺍﳊﹸﻘﻮ ﹺ
ﺴ َﻤْﻴ ﹺﻦ: ﺖ ﺍﶈﺎﻛ ُﻢ ِﻗ ْ ﺍﳌﻮﺍﻓ َﻖ ١٨٥٨ﻡ .ﱠﰒ ﰲ ١٢٨٨ﻫـ ﻭﺍﳌﻮﺍﻓ َﻖ ١٨٧٠ﻡ ﺟُ ِﻌﹶﻠ ِ
ﺿ َﻊ ﳍﺎ ﻧﻈﺎ ٌﻡ .ﱠﰒ ﰲ ١٢٩٥ﻫــ ﺍﳌﻮﺍﻓـ ﹺﻖ ﳏﺎﻛ َﻢ ﺷﺮﻋﱠﻴ ﹰﺔ ﻭﳏﺎﻛ َﻢ ﻧﻈﺎﻣﱠﻴﺔﹰ ،ﻭﻭُ ِ
ﺿ َﻊ ﻗـﺎﻧﻮ ﹸﻥ ﺃﹸﺻـﻮ ﹺﻝ ﺤﺔﹸ ﺗﺸﻜﻴ ﹺﻞ ﺍﶈﺎﻛ ﹺﻢ ﺍﻟﻨﻈﺎﻣﱠﻴ ِﺔ .ﻭﻭُ ِ ﺖ ﻻِﺋ َ ﺿ َﻌ ْ ١٨٧٧ﻡ ﻭُ ِ
ﺕ ﺍﳊﻘﻮِﻗﱠﻴ ِﺔ ﻭﺍﳉﺰﺍِﺋﱠﻴ ِﺔ ١٢٩٦ﻫـ .ﻭﳌﱠﺎ ﹾﱂ ﳚ ِﺪ ﺍﻟﻌﻠﻤﺎ ُﺀ ﻣﺎ ُﻳَﺒﺮﱢ ُﺭ ﺇﺩْﺧﺎ ﹶﻝ ﺍﶈﺎﻛﻤﺎ ِ
ﺠﻠﱠﺔﹸ ﻗﺎﻧﻮﻧﹰﺎ ﻟﻠﻤﻌﺎﻣﻼﺕِ ،ﻭَﺍ ْﺳﺘُْﺒ ِﻌ َﺪ ﺍﻟﻘﺎﻧﻮ ﹸﻥ ﺖ ﺍﳌﹸ َ ﺿ َﻌ ِﺍﻟﻘﺎﻧﻮ ِﻥ ﺍ ﹶﳌ َﺪﹺﻧ ﱢﻲ ﺇﱃ ﺍﻟﺪﻭﻟ ِﺔ ﻭُ ِ
ﺖ ﻛﺄﺣﻜﺎ ﹴﻡ ُﻳﺠﹺﻴﺰُﻫﺎ ﺍﻹﺳﻼﻡُ، ﺿ َﻌ ِﲔ ﻭُ ِﻚ ١٢٨٦ﻫـ .ﻓﻬﺬ ِﻩ ﺍﻟﻘﻮﺍﻧ ُ ﺍﳌﺪﱐﱡ ﻭﺫﻟ َ
ﺕ ﺍﻟﻔﺘﻮﻯ ﺑﺈﺟﺎ َﺯﺗِﻬﺎ ،ﻭﺑﻌ َﺪ ﺃﻥ ﹶﺃ ِﺫ ﹶﻥ ﺿ َﻊ ﺍﻟ َﻌ َﻤ ﹺﻞ ﺇ ﱠﻻ ﺑﻌ َﺪ ﺃ ﹾﻥ ﺃﹸ ِﺧ ﹶﺬ ِﻭ ﹾﱂ ﺗﻮﺿ ْﻊ َﻣ ْﻮ ِ
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ﺕ ﹺﺑﻬَﺎ .ﻭﺇﻧﱠ ُﻪ ﻭﺇ ﹾﻥ ﻛـﺎ ﹶﻥ ﺻ َﺪ َﺭ ْ
َﺷْﻴﺦُ ﺍﻹﺳﻼ ﹺﻡ ﻬﺑﺎ ،ﻛﻤﺎ َﺗَﺒﱠﻴ َﻦ ﻣ َﻦ ﺍ ﹶﳌﺮَﺍﺳِﻴ ﹺﻢ ﺍﻟﱠﱵ َ
ﺕ ﺼﻞﹸ ﺍﳋﺼﻮﻣﺎ ِ ﻱ ﻣﻨ ﹸﺬ ﺍ ْﺣﺘِﻼِﻟ ِﻪ ﺍﻟﺒﹺﻼ َﺩ ﹶﺃ َﺧ ﹶﺬ َﻳ ﹾﻔ ِ
ﺍﻻﺳﺘﻌﻤﺎﺭ ﻣﻨ ﹸﺬ ﺳﻨ ِﺔ ١٩١٨ﻡ ﺃ ْ
ﻕ ﻭﺍﳉﺰﺍ ِﺀ ﻋﻠﻰ ﻏ ﹺﲑ ﺍﻟﺸﺮﻳﻌ ِﺔ ﺍﻹﺳﻼ ِﻣﱠﻴﺔِ ،ﻭﻟﻜ ﱠﻦ ﺍﻟﺒﻼ َﺩ ﺍﻟﱠﱵ ﹾﱂ َﻳ ْﺪ ُﺧ ﹾﻠﻬَﺎ ﰲ ﺍﳊﻘﻮ ﹺ
ﺐ ﲢﻜ ُﻢ ﻗـﻀﺎِﺋﱠﻴﹰﺎ ﺍﻻﺳﺘﻌﻤﺎﺭ ﲜﻴﻮ ِﺷﻪِ ،ﻭﺇ ﹾﻥ ﺩﺧﹶﻠﻬَﺎ ﹺﺑُﻨﻔﹸﻮ ِﺫ ِﻩ ﻛﺎﻧﺖ ﺇﱃ ﻋﻬ ٍﺪ ﻗﺮﻳ ﹴ
ﺑﺎﻹﺳﻼﻡﹺ ،ﻛﺎﳊﺠﺎ ﹺﺯ ﻭﳒ ٍﺪ ﻭﺍﻟﻴﻤ ﹺﻦ ﻭﺑﻼ ِﺩ ﺍﻷﻓﻐﺎﻥِ ،ﻭﻟﻮ ﺃ ﹼﻥ ﺍﳊﻜـﺎ َﻡ ﰲ ﻫـﺬﻩ
ﺍﻟﺒﻼ ِﺩ ﺍﻵ ﹶﻥ ﻻ ﻳﻄﺒﻘﻮ ﹶﻥ ﺍﻹﺳﻼﻡَ ،ﻭﻣ َﻊ ﺫﻟﻚ ﻧﺮﻯ ﺃ ﹼﻥ ﺍﻹﺳﻼ َﻡ ﻃﹸﺒ َﻖ ﻗﻀﺎِﺋﱠﻴﹰﺎ ،ﻭﱂ
ﻳﻄﺒ ْﻖ ﻏﲑُﻩ ﰲ ﲨﻴ ﹺﻊ ﻋﺼﻮ ﹺﺭ ﺍﻟﺪﻭﻟ ِﺔ ﺍﻹﺳﻼﻣﻴ ِﺔ.
ﺴ ِﺔ ﺃﺷﻴﺎ َﺀ :ﰲ ﺍﻷﺣﻜﺎ ﹺﻡ ﺃ ﱠﻣﺎ ﺗﻄﺒﻴ ُﻖ ﺍﳊﺎﻛ ﹺﻢ ﻟﻺﺳﻼ ﹺﻡ ﻓﺈﻧﱠ ُﻪ َﻳَﺘ َﻤﺜﱠﻞﹸ ﰲ ﲬ َ
ﺍﻟﺸﺮﻋﱠﻴ ِﺔ ﺍﳌﹸَﺘ َﻌﱢﻠ ﹶﻘ ِﺔ ﺑﺎﻻ ْﺟِﺘﻤَﺎﻉﹺ ،ﻭﺍﻻﻗﺘﺼﺎﺩِ ،ﻭﺍﻟﺘﻌﻠﻴﻢﹺ ،ﻭﺍﻟـﺴﻴﺎﺳ ِﺔ ﺍﳋﺎﺭ ﹺﺟﻴﱠـﺔِ،
ﺖ ﻫﺬ ِﻩ ﺍﻷﺷﻴﺎ ُﺀ ﺍﳋﻤﺴ ﹸﺔ ﲨﻴ ُﻌﻬَﺎ ﻣ ْﻦ ﻗﺒ ﹺﻞ ﺍﻟﺪﻭﻟ ِﺔ ﺍﻹﺳﻼﻣﱠﻴ ِﺔ. ﻭﺍﳊﹸ ﹾﻜ ﹺﻢ .ﻭﻗ ْﺪ ﹸﻃﱢﺒ ﹶﻘ ْ
ﺐ ﻋﻠﻰ ﻫـﺬ ِﻩ ﺃﻣﱠﺎ ﺍﻟﻨﻈﺎ ُﻡ ﺍﻻﺟﺘﻤﺎﻋ ﱡﻲ ﺍﻟﱠﺬﻱ ُﻳ َﻌﻴﱢ ُﻦ ﻋﻼﻗ ﹶﺔ ﺍﳌﺮﺃ ِﺓ ﺑﺎﻟﺮﺟ ﹺﻞ ﻭﻣﺎ ﻳﺘﺮﺗﱠ ُ
ﺍﻟﻌﻼﻗ ِﺔ ﺃﻱ ﺍﻷﺣﻮﺍ ﹶﻝ ﺍﻟﺸﺨﺼﱠﻴﺔﹶ ،ﻓﺈﻧﱠﻬﺎ ﻻ ﺗﺰﺍ ﹸﻝ ﺗﻄﺒﱠ ُﻖ ﺣﺘﱠﻰ ﺍﻵ ِﻥ ﺭﻏ َﻢ ﻭﺟـﻮ ِﺩ
ﺍﻻﺳﺘﻌﻤﺎﺭ ﻭﻭﺟﻮ ِﺩ ﺣُ ﹾﻜ ﹺﻢ ﺍﻟ ﹸﻜ ﹾﻔﺮﹺ ،ﻭ ﹾﱂ ﻳُ ﹶﻄﱠﺒ ْﻖ ﻏ ُﲑﻫَﺎ ﻣﻄﻠﻘﹰﺎ ﺣﺘﱠـﻰ ﺍﻵ ِﻥ .ﻭﺃﻣﱠـﺎ
ﻱ ﻓﻴَﺘ َﻤﺜﱠﻞﹸ ﰲ ﻧﺎ ِﺣَﻴَﺘْﻴ ﹺﻦ :ﺇ ْﺣﺪَﺍ ُﻫﻤَﺎ ﹶﻛْﻴ ِﻔﱠﻴﺔﹸ ﺃﺧ ِﺬ ﺍﻟﺪﻭﻟ ِﺔ ﻟﻠﻤﺎ ﹺﻝ ﻣ َﻦ ﺍﻟﻨﻈﺎ ُﻡ ﺍﻻﻗﺘﺼﺎ ِﺩ ﱡ
ﺐ ِﻟُﺘﻌَﺎِﻟ َﺞ ﻣﺸﺎﻛ ﹶﻞ ﺍﻟﻨﺎﺱﹺ ،ﻭﺍﻟﺜﺎﻧﻴ ﹸﺔ ﻛﻴﻔﻴﱠ ﹸﺔ ﺇْﻧﻔﹶﺎِﻗ ِﻪ .ﺃﻣﱠﺎ ﻛﻴﻔﻴﱠ ﹸﺔ ﺃﺧ ِﺬ ِﻩ ﻓﻘـ ْﺪ ﺍﻟﺸﻌ ﹺ
ﺖ ﺗﺄ ُﺧ ﹸﺬ ﺍﻟﺰﻛﺎ ﹶﺓ ﻋﻠﻰ ﺍﻷﻣﻮﺍﻝﹺ ،ﻭﺍﻷﺭﺍﺿﻲ ،ﻭﺍﻷﻧﻌﺎﻡﹺ ،ﺑﺎ ْﻋِﺘﺒَﺎ ﹺﺭﻫَﺎ ﻋِﺒـﺎ َﺩﺓﹰ، ﻛﺎﻧ ْ
ﻑ ﺍﻟﺜﻤﺎﹺﻧﱠﻴ ِﺔ ﺍﻟﱠﺬﻳ َﻦ ﺫﹸ ِﻛﺮُﻭﺍ ﰲ ﺍﻟﻘـﺮﺁ ِﻥ ﺍﻟﻜـﺮ ﹺﱘ ﻭﻻ ﻂ ﻋﻠﻰ ﺍﻷﺻْﻨﺎ ِ ﻭُﺗ َﻮ ﱢﺯ ُﻋﻬَﺎ ﻓﻘ ﹾ
ﺗﺴﺘﻌ ِﻤﹸﻠﻬَﺎ ﰲ ﺇﺩﺍﺭ ِﺓ ﺷﺆﻭ ِﻥ ﺍﻟﺪﻭﻟﺔِ ،ﻭﺗﺄﺧ ﹸﺬ ﺍﻷﻣﻮﺍ ﹶﻝ ﻹﺩﺍﺭ ِﺓ ﺷـﺆﻭ ِﻥ ﺍﻟﺪﻭﻟـ ِﺔ
ﳉ ْﺰَﻳ ﹶﺔ
ﺝ ﻋﻠﻰ ﺍﻷﺭﺽﹺ ،ﻭﺗﺄﺧ ﹸﺬ ﺍ ِ ﻉ ﺍﻹﺳﻼﻣﻲﱢ ،ﻓﺘﺄﺧ ﹸﺬ ﺍﳋﺮﺍ َ ﺐ ﺍﻟﺸﺮ ﹺ ﻭﺍﻷ ﱠﻣ ِﺔ ﺣﺴ َ
ﺐ ﺍﳉﻤﺎﺭ ِﻙ ﹺﺑﺤُ ﹾﻜ ﹺﻢ ﺇ ْﺷﺮَﺍِﻓﻬَﺎ ﻋﻠـﻰ ﺍﻟﺘﺠـﺎﺭ ِﺓ ﻣ ْﻦ ﻏ ﹺﲑ ﺍﳌﺴﻠﻤﲔَ ،ﻭﺗﺄﺧ ﹸﺬ ﺿﺮﺍﺋ َ
ﺐ ﺍﻟـﺸﺮﻳﻌ ِﺔ ﺖ ُﺗﺤَـﺼﱢ ﹸﻞ ﺍﻷﻣـﻮﺍ ﹶﻝ ﺇ ﱠﻻ ﺣـﺴ َ ﺍﳋﺎﺭﺟﱠﻴ ِﺔ ﻭﺍﻟﺪﺍﺧِﻠﱠﻴﺔِ ،ﻭﻣﺎ ﻛﺎﻧ ْ
ﺤﺠُﺮُ ﺖ ُﺗ ﹶﻄﺒﱢ ُﻖ ﺃﺣﻜﺎ َﻡ ﺍﻟَﻨ ﹶﻔ ﹶﻘ ِﺔ ﻟﻠﻌﺎ ﹺﺟﺰﹺ ،ﻭَﺗ ْ
ﺍﻹﺳﻼﻣﱠﻴ ِﺔ .ﻭﺃﻣﱠﺎ َﺗ ْﻮﺯﹺﻳ ُﻊ ﺍﳌﺎ ﹺﻝ ﻓﻘ ْﺪ ﻛﺎﻧ ْ
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ﺖ ُﺗﻘِﻴ ُﻢ ﺃ ْﻣ ِﻜَﻨ ﹰﺔ ﰲ ﻛ ﱢﻞ ﻣﺪﻳﻨﺔٍ، ﺻﱠﻴﺎﹰ ،ﻭﻛﺎﻧ ْ ﺐ ﻋﻠﻴ ِﻪ ﻭ ِ ﻋﻠﻰ ﺍﻟﺴﻔﻴ ِﻪ ﻭﺍﳌﹸَﺒ ﱢﺬﺭﹺ ،ﻭُﺗَﻨﺼﱢ ُ
ﺴﺒﹺﻴﻞﹺ ،ﻭﻻ ﺗـﺰﺍ ﹸﻝ ﺁﺛﺎ ُﺭﻫَـﺎ ﲔ ﻭﺍﺑ ﹺﻦ ﺍﻟ َ
ﻭﰲ ﻃﺮﻳ ﹺﻖ ﺍﳊﺞﱢ ،ﻹﻃﻌﺎ ﹺﻡ ﺍﻟﻔﻘ ﹺﲑ ﻭﺍﳌﺴﻜ ﹺ
ﻕ ﺠﺮﹺﻱ ﺇﻧﻔـﺎ ُ ﲔ .ﻭﺑﹺﺎﳉﹸ ْﻤﹶﻠ ِﺔ ﻛﺎ ﹶﻥ َﻳ ْ ﺕ ﺑﻼ ِﺩ ﺍﳌﺴﻠﻤ َ ﻣَﻮﺟﻮﺩ ﹰﺓ ﺣﺘﱠﻰ ﺍﻟﻴﻮ ﹺﻡ ﰲ ﺃﻣﱠﻬﺎ ِ
ﺐ ﻏ ﹺﲑﻫَﺎ ﻣُﻄﻠﻘﹰﺎ ﻭﻣﺎ ﺷُـﻮ ِﻫﺪُ ﺐ ﺍﻟﺸﺮﻳﻌﺔِ ،ﻭﹶﻟ ْﻢ ﳚ ﹺﺮ ﺣﺴ َ ﺍﳌﺎ ﹺﻝ ﻣ َﻦ ﺍﻟﺪﻭﻟ ِﺔ ﺣﺴ َ
ﺲ ﻋﺪ َﻡ ﺗﻄﺒﻴ ﹴﻖ. ﻣ َﻦ ﺍﻟﺘﻘﺼ ﹺﲑ ﰲ ﻫﺬ ِﻩ ﺍﻟﻨﺎﺣﻴ ِﺔ ﻫ َﻮ ﺇ ْﻫﻤَﺎﻝﹲ ،ﻭﺇﺳﺎﺀ ﹸﺓ ﺗﻄﺒﻴﻖﹴ ،ﻭﻟﻴ َ
ﺖ ﺱ ﺍﻹﺳﻼﻡﹺ ،ﻓﻜﺎﻧ ِ ﺖ َﻣْﺒﹺﻨﱠﻴ ﹰﺔ ﻋﻠﻰ ﺃﺳﺎ ﹺ ﻭﺃ ﱠﻣﺎ ﺍﻟﺘﻌﻠﻴ ُﻢ ﻓﺈ ﱠﻥ ﺳﻴﺎ َﺳَﺘﻪُ ﻛﺎﻧ ْ
ﺝ ﺍﻟﺘﻌﻠﻴﻢﹺ ،ﻭﺍﻟﺜﻘﺎﻓ ﹸﺔ ﺍﻷﺟﻨﹺﺒﱠﻴ ﹸﺔ ُﻳﺤْـ َﺮﺹُ ﺱ ﰲ ِﻣْﻨﻬَﺎ ﹺ ﺍﻟﺜﻘﺎﻓ ﹸﺔ ﺍﻹﺳﻼﻣﻴﱠ ﹸﺔ ﻫ َﻲ ﺍﻷﺳﺎ َ
ﺱ ﻓﻬ َﻮﺖ ﻣ َﻊ ﺍﻹﺳﻼ ﹺﻡ .ﻭﺃﻣﱠﺎ ﺍﻟﺘﻘﺼ ُﲑ ﰲ ﻓﺘ ﹺﺢ ﺍﳌﺪﺍﺭ ﹺ ﻋﻠﻰ ﻋﺪ ﹺﻡ ﺃﺧ ِﺬﻫَﺎ ﺇﺫﺍ ﺗﻨﺎﻗﻀ ْ
ﺇﻧﱠﻤﺎ ﻛﺎ ﹶﻥ ﰲ ﺃﻭﺍﺧ ﹺﺮ ﺍﻟﺪﻭﻟ ِﺔ ﺍﻟﻌﺜﻤﺎﻧﱠﻴﺔِ ،ﻋﻠﻰ ﺍﻟﺴﻮﺍ ِﺀ ﰲ ﲨﻴ ﹺﻊ ﺍﻟﺒﻼ ِﺩ ﺍﻹﺳـﻼﻣﱠﻴﺔِ،
ﻱ ﺍﻟﱠﺬﻱ ﺑﻠ ﹶﻎ ﻬﻧﺎﻳَﺘ ُﻪ ﺣِﻴَﻨِﺌ ٍﺬ .ﻭﺃﻣﱠﺎ ﰲ ﺑﺎﻗﻲ ﺍﻟﻌﺼﻮ ﹺﺭ ﻓـﺈ ﱠﻥ ﻣـ َﻦ ﻁ ﺍﻟﻔﻜﺮ ﱢ ﻟﻼ ِﳓﻄﹶﺎ ِ
ﺤﻂﱠ ﺃﻧﻈﺎ ﹺﺭ ﺍﻟﻌﻠﻤﺎ ِﺀ ﺖ ﻭﺣ َﺪﻫَﺎ َﻣ َ ﺍﳌﺸﻬﻮ ﹺﺭ ﰲ ﺍﻟﻌﺎ ﹺﱂ ﻛﹸﱢﻠ ِﻪ ﺃ ﱠﻥ ﺍﻟﺒﻼ َﺩ ﺍﻹﺳﻼﻣﱠﻴ ﹶﺔ ﻛﺎﻧ ْ
ﺕ ﻗﹸ ْﺮﻃﹸَﺒ ﹶﺔ ﻭﺑﻐﺪﺍ َﺩ ﻭ ِﺩﻣَﺸ َﻖ ﻭﺍﻹﺳﻜﻨﺪﺭﱠﻳ ِﺔ ﻭﺍﻟﻘﺎﻫﺮ ِﺓ ﹶﺃﹶﺛ ٌﺮ ﻛﺒ ٌﲑ ﻭﺍ ﹸﳌَﺘ َﻌﱢﻠ ِﻤﲔَ ،ﻭﳉﺎﻣﻌﺎ ِ
ﰲ ﺗﻮﺟﻴ ِﻪ ﺍﻟﺘﻌﻠﻴ ﹺﻢ ﰲ ﺍﻟﻌﺎ ﹺﱂ.
ﺱ ﺇﺳـﻼﻣﻲﱟ، ﺖ ﻣﺒﹺﻨﱠﻴ ﹰﺔ ﻋﻠﻰ ﺃﺳـﺎ ﹴ ﻭﺃ ﱠﻣﺎ ﺍﻟﺴﻴﺎﺳ ﹸﺔ ﺍﳋﺎﺭﺟﻴﱠ ﹸﺔ ﻓﺈﻧﱠﻬﺎ ﻛﺎﻧ ْ
ﺱﺖ َﺗْﺒﻨﹺﻲ ﻋَﻼﻗﹶﺎِﺗﻬَﺎ َﻣ َﻊ ﺍﻟﺪﻭ ﹺﻝ ﺍﻷُﺧﺮﻯ ﻋﻠـﻰ ﺃﺳـﺎ ﹺ ﻓﺎﻟﺪﻭﻟ ﹸﺔ ﺍﻹﺳﻼﻣﻴﱠ ﹸﺔ ﻛﺎﻧ ْ
ﺖ
ﺖ ﲨﻴ ُﻊ ﺍﻟﺪﻭ ﹺﻝ ﺗﻨﻈ ُﺮ ﺇﻟﻴﻬﺎ ﺑﻮﺻ ِﻔﻬَﺎ ﺩﻭﻟ ﹰﺔ ﺇﺳﻼﻣﱠﻴﺔﹰ ،ﻭﻛﺎﻧـ ْ ﺍﻹﺳﻼﻡﹺ ،ﻭﻛﺎﻧ ْ
ﲔ ﺱ ﺍﻹﺳـﻼ ﹺﻡ ﻭﻣـﺼﻠﺤ ِﺔ ﺍﳌـﺴﻠﻤ َ ﻋﻼﻗﺎﺗُﻬﺎ ﺍﳋﺎﺭﺟﱠﻴ ﹸﺔ ﻛﻠﱡﻬَﺎ ﻣﺒﻨﱠﻴ ﹰﺔ ﻋﻠﻰ ﺃﺳﺎ ﹺ
ﺻ ِﻔ ﹺﻬ ْﻢ ﻣﺴﻠﻤﲔَ ،ﻭﺇ ﱠﻥ ﺃ ْﻣ َﺮ ﻛﻮ ِﻥ ﺳﻴﺎﺳ ِﺔ ﺍﻟﺪﻭﻟ ِﺔ ﺍﻹﺳﻼﻣﱠﻴ ِﺔ ﺍﳋﺎﺭ ﹺﺟﻴﱠـ ِﺔ ﻫـ َﻲ ﺑﻮ ْ
ﺸﻬُﻮ ٌﺭ ﺷُ ْﻬ َﺮ ﹰﺓ ﻋﺎ ِﳌﱠﻴ ﹰﺔ ُﺗﻐْﲏ ﻋ ﹺﻦ ﺍﻟﺪﻟﻴ ﹺﻞ.ﺍﻟﺴﻴﺎﺳ ﹶﺔ ﺍﻹﺳﻼﻣﱠﻴ ﹶﺔ َﻣ ْ
ﻭﺃ ﱠﻣﺎ ﺑﺎﻟﻨﺴﺒ ِﺔ ﻟﻨﻈﺎ ﹺﻡ ﺍﳊﻜ ﹺﻢ ﰲ ﺍﻹﺳﻼﻡ ﻓﺈﻧﻪ ﻳﻘﻮ ُﻡ ﻋﻠﻰ ﲦﺎﻧﻴ ِﺔ ﺃﺟﻬـﺰ ٍﺓ
ﺲ ﺍﻟﺪﻭﻟﺔِ ،ﻭﻣﻌﺎﻭ ﹸﻥ ﺍﻟﺘﻔﻮﻳﺾﹺ ،ﻭﻣﻌﺎﻭ ﹸﻥ ﺍﻟﺘﻨﻔﻴﺬِ ،ﻭﺃﻣـ ُﲑ ﻫ َﻲ :ﺍﳋﻠﻴﻔ ﹸﺔ ﻭﻫ َﻮ ﺭﺋﻴ ُ
ﺲ ﺍﻷ ّﻣﺔِ ،ﻭﻫﺬﺍ ﺍﳉﻬﺎ ُﺯ ﻛﺎ ﹶﻥ ﺍﳉﻬﺎﺩِ ،ﻭﺍﻟﻮﻻﺓﹸ ،ﻭﺍﻟﻘﻀﺎﺀُ ،ﻭﻣﺼﺎﻟﹸﺢ ﺍﻟﺪﻭﻟﺔِ ،ﻭﳎﻠ ُ
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ﲔ ﹾﱂ َﻳ ُﻤﺮﱠ ﻋﻠﻴﻬ ْﻢ َﺯ َﻣ ٌﻦ ﹾﱂ ﻳﻜ ْﻦ ﳍ ْﻢ ﻓﻴ ِﻪ ﺧﻠﻴﻔﺔﹲ ،ﺇ ﱠﻻ ﺑﻌ َﺪ ﺃ ﹾﻥ ﻣﻮﺟﻮﺩﺍﹰ ،ﻓﺈ ﱠﻥ ﺍﳌﺴﻠﻤ َ
ﺃﺯﺍ ﹶﻝ ﺍﻟﻜﺎِﻓﺮُ ﺍﳌﺴـﺘﻌﻤ ُﺮ ﺍﳋـﻼﻓ ﹶﺔ ﻋﻠﻰ ﻳ ِﺪ ﻣﺼﻄﻔﻰ ﻛﻤـﺎﻝ ﺳـﻨ ﹶﺔ ١٣٤٢
ﲔ ﺩﺍِﺋ ِﻤﻴﱠـﹰﺎ ﻻ ﻚ ﻓﻘ ْﺪ ﻛﺎ ﹶﻥ ﺧﻠﻴﻔ ﹸﺔ ﺍﳌﺴﻠﻤ َ ﻫﺠﺮﱠﻳ ﹰﺔ ﻭ ١٩٢٤ﻣﻴﻼﺩﱠﻳ ﹰﺔ .ﺃﻣﱠﺎ ﻗﺒ ﹶﻞ ﺫﻟ َ
ﻁ .ﻭﻣـﱴ ﺐ ﺧﻠﻴﻔ ﹲﺔ ﺇ ﱠﻻ ﻭﻗ ْﺪ ﺃَﺗﻰ ﺑﻌ َﺪﻩُ ﺧﻠﻴﻔﺔﹲ ،ﺣﺘﱠﻰ ﰲ ﺃﺷ ﱢﺪ ﻋﺼﻮ ﹺﺭ ﺍﳍﺒﻮ ِ ﻳﺬﻫ ُ
ﺕ ﺍﻟﺪﻭﻟ ﹸﺔ ﺍﻹﺳﻼﻣﱠﻴﺔﹸ ،ﻷ ﱠﻥ ﺍﻟﺪﻭﻟـ ﹶﺔ ﺍﻹﺳـﻼﻣﱠﻴ ﹶﺔ ﻫـ َﻲ ﻭُ ﹺﺟ َﺪ ﺍﳋﻠﻴﻔ ﹸﺔ ﻓﻘﺪ ﻭُ ﹺﺟ َﺪ ِ
ﺍﳋﻠﻴﻔﺔﹸ ،ﻭﺃﻣﱠﺎ ﺍ ﹸﳌﻌَﺎ ﹺﻭﻧُﻮ ﹶﻥ ﻓﻘ ْﺪ ﻛﺎﻧﻮﺍ ﻛﺬﻟﻚ ﻣﻮﺟـﻮﺩﻳ َﻦ ﰲ ﲨﻴـ ﹺﻊ ﺍﻟﻌـﺼﻮﺭﹺ،
ﲔ ﻟﻪ ﰲ ﺍﳊ ﹾﻜ ﹺﻢ ﻭﰲ ﺍﻟﺘﻨﻔﻴﺬ ﻭﱂ ﻳﻜﹸﻮﻧُﻮﺍ ُﻭ َﺯﺭَﺍﺀَ ،ﻭﺇﻧﱠﻬ ْﻢ ﻭﺇ ﹾﻥ ﺃﹸ ﹾﻃِﻠ َﻖ ﻭﻛﺎﻧﻮﺍ ﻣﻌﺎﻭﻧ َ
ﲔ .ﻭ ﹾﱂ ﺗﻜ ْﻦ ﳍ ْﻢ ﺐ ﻭﺯﺭﺍ َﺀ ﻭﻟ ِﻜﱠﻨ ُﻬ ْﻢ ﻛﺎﻧﻮﺍ ﻣﻌﺎﻭﻧ َ ﲔ ﻟﻘ ُ
ﻋﻠﻴﻬ ْﻢ ﰲ ﻋﺼ ﹺﺮ ﺍﻟﻌﺒﱠﺎﺳﱢﻴ َ
ﲔﰲ ﺻ ﹶﻔﺔﹸ ﺍﻟﻮﺯَﺍ َﺭ ِﺓ ﺍﳌﻮﺟﻮﺩ ِﺓ ﰲ ﺍﳊﻜ ﹺﻢ ﺍﻟﺪﳝﻘﺮﺍﻃ ﱢﻲ ﻣﻄﻠﻘﺎﹰ ،ﺑ ﹾﻞ ﻛﺎﻧﻮﺍ ﻣﻌـﺎﻭﻧ َ ِ
ﺕ ﻛﻠﱡﻬَﺎ ﻟﻠﺨﻠﻴﻔ ِﺔ .ﻭﺃﻣﱠﺎ ﺍﻟﻮﻻ ﹸﺓ ﺾ ﻣﻦ ﺍﳋﻠﻴﻔ ِﺔ ،ﻭﺍﻟﺼﻼ ِﺣﱠﻴﺎ ُ ﺍﳊﻜ ﹺﻢ ﻭﺍﻟﺘﻨﻔﻴ ِﺬ ﺑﺘﻔﻮﻳ ﹴ
ﲔ ﺍﺣﺘـ ﹼﻞ ﺍﻟـﺒﻼ َﺩ ﺖ .ﻭﺍﻟﻜﺎﻓ ُﺮ ﺣ َ ﱀ ﺍﻟﺪﻭﻟ ِﺔ ﹶﻓﹺﺈﻥﱠ ُﻭﺟُﻮ َﺩﻫَﺎ ﺛﺎﺑ ٌ ﻭﺍﻟﻘﻀﺎ ﹸﺓ ﻭﻣﺼﺎ ﹸ
ﺝﱀ ﺍﻟﺪﻭﻟ ِﺔ ،ﻭﻫﺬﺍ ﻻ ﳛﺘـﺎ ُ ﺖ ﺃﻣﻮ ُﺭﻫَﺎ ﺳﺎِﺋ َﺮ ﹰﺓ ﻭﻓﻴﻬﺎ ﺍﻟﻮﻻ ﹸﺓ ﻭﺍﻟﻘﻀﺎ ﹸﺓ ﻭﻣﺼﺎ ﹸ ﻛﺎﻧ ْ
ﺶ ﺑﺎﻋﺘﺒﺎ ﹺﺭﻩ ﺟﻴﺸﹰﺎ ﺇﺳﻼ ِﻣﱠﻴﺎﹰ، ﻟﺪﻟﻴ ﹴﻞ .ﻭﺃﻣﱠﺎ ﺃﻣ ُﲑ ﺍﳉﻬﺎ ِﺩ ﻓﻘﺪ ﻛﺎ ﹶﻥ ﻳﺘﻮﱃ ﺃﻣﻮ َﺭ ﺍﳉﻴ ﹺ
ﺲﺶ ﺍﻹﺳﻼﻣ ﱠﻲ ﻻ ُﻳ ْﻐﹶﻠﺐُ ،ﻭﺃﻣﱠﺎ ﻋﻤ ﹸﻞ ﳎﻠ ﹺ ﻭﻛﺎ ﹶﻥ ﺍﻟﻌﺎ ﹸﱂ َﻳَﺘ َﺮﻛﱠﺰُ ﰲ ﺫﻫﹺﻨ ِﻪ ﺃ ﱠﻥ ﺍﳉﻴ َ
ﻚ ﺃﻧﻪ ﻣﻦ ﺃﺟﻬﺰ ِﺓ ﺐ ﰲ ﺫﻟ َ ﺍﻷﻣ ِﺔ ﻓﺈﻧﱠ ُﻪ ﺑﻌ َﺪ ﺍﳋﻠﻔﺎ ِﺀ ﺍﻟﺮﺍﺷﺪﻳ َﻦ ﹶﻟ ْﻢ ﻳُ ْﻌ َﻦ ﺑ ِﻪ ،ﻭﺍﻟﺴﺒ ُ
ﻕ ﺍﻟﺮﻋﻴ ِﺔ ﻋﻠﻰ ﺍﻟﺮﺍﻋﻲ ،ﻓﺈﻥ ﺲ ﻣﻦ ﻗﻮﺍﻋ ِﺪ ِﻩ ،ﻓﺎﻟﺸﻮﺭﻯ ﺣ ٌﻖ ﻣﻦ ﺣﻘﻮ ﹺ ﺍﳊﻜ ﹺﻢ ﻭﻟﻴ َ
ﻚ ﻷ ﱠﻥ ﺼ َﺮ ،ﻭﻟﻜ ّﻦ ﺍﳊﻜ َﻢ ﻳﺒﻘﻰ ﺣﻜﻤﹰﺎ ﺇﺳﻼﻣﻴﹰﺎ .ﻭﺫﻟـ َ ﱂ ﻳﻔﻌ ﹾﻞ ﻬﺑﺎ ﻳﻜﻮ ﹸﻥ ﻗ ْﺪ ﻗ ّ
ﺏ ﺲ ﺍﻟﻨُـﻮﱠﺍ ﹺ ﺖ ﻟﻠﺤﻜﻢﹺ ،ﲞﻼِﻓﻬَـﺎ ﰲ ﳎـﺎِﻟ ﹺ ﻱ ﻭﻟﻴﺴ ْ ﺍﻟﺸﻮﺭﻯ ﻫ َﻲ ﻷﺧ ِﺬ ﺍﻟﺮﺃ ﹺ
ﺐ ﺍﻟﱵ ﻫ َﻲ ﺍﻟﻘﺎﻋﺪ ﹸﺓ ﺍﻷﺳﺎﺳـﻴ ﹸﺔ ﰲ ﻧﻈـﺎ ﹺﻡ ﺍﻟﺪﳝﻘﺮﺍﻃﱠﻴ ِﺔ ﻓﺈﻬﻧﺎ ﲤﺜ ﹸﻞ ﺳﻴﺎﺩ ﹶﺓ ﺍﻟﺸﻌ ﹺ
ﻉ .ﻭ ِﻣ ْﻦ ﻫـﺬﺍ ﺍﳊﻜ ﹺﻢ ﰲ ﺍﳌﺒﺪﺃ ﺍﻟﺮﺃﲰﺎﱄ ﰲ ﺣﲔ ﺃ ﹼﻥ ﺍﻟﺴﻴﺎﺩ ﹶﺓ ﰲ ﺍﻹﺳﻼ ﹺﻡ ﻟﻠﺸﺮ ﹺ
ﻳﺘﺒﱠﻴ ُﻦ ﺃ ﱠﻥ ﻧﻈﺎ َﻡ ﺍﳊﻜ ﹺﻢ ﻛﺎ ﹶﻥ ﻣُﻄﺒﱠﻘﹰﺎ ﰲ ﺍﻹﺳﻼ ﹺﻡ.
ﻉ ﺑ ِﻪ ﺃﻧﱠ ُﻪ ﹾﱂ ﻳﻜـ ْﻦ ﰲ ﻭﻫﺎ ﻫﻨﺎ ﻣﺴﺄﻟ ﹲﺔ ﰲ َﺑْﻴ َﻌ ِﺔ ﺍﳋﻠﻴﻔﺔِ ،ﻓﺈ ﱠﻥ ﻣ َﻦ ﺍﳌﻘﻄﻮ ﹺ
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ﻱ ﹾﱂ ﺗﻜ ﹺﻦ ﺍﻟﻮﺭﺍﹶﺛﺔﹸ ﺣﻜﻤﹰﺎ ﻣُ ﹶﻘ ﱠﺮ َﺭﹰﺍ ﰲ ﺍﻟﺪﻭﻟ ِﺔ ﻳُ ْﺆ َﺧﺬﹸ ﺍﳊﻜ ُﻢ ﺍﳋﻼﻓ ِﺔ ﻧﻈﺎ ُﻡ ﹺﻭﺭَﺍﹶﺛﺔٍ ،ﺃ ْ
ﻱ ﺗُﺆﺧ ﹸﺬ ﺭﺋﺎﺳ ﹸﺔ ﺍﻟﺪﻭﻟ ِﺔ ــ ﲟﻮ َﺟﹺﺒﻬَﺎ ﻛﻤﺎ ﻫـ َﻲ ﺍﳊـﺎ ﹸﻝ ﰲ ﺍﻟﻨﻈـﺎ ﹺﻡ ــ ﺃ ْ
ﺖﺍ ﹶﳌﹶﻠ ِﻜﻲﱢ ،ﻭﺇﻧﱠﻤﺎ ﻛﺎ ﹶﻥ ﺍﳊﻜ ُﻢ ﺍﳌﻘﺮﱠ ُﺭ ﰲ ﺍﻟﺪﻭﻟ ِﺔ ﻷﺧ ِﺬ ﺍﳊﻜ ﹺﻢ ﻫ َﻮ ﺍﻟﺒﻴﻌﺔﹶ ،ﻛﺎﻧـ ْ
ﺾ ﺾ ﺍﻟﻌﺼﻮﺭﹺ ،ﻭﻣ ْﻦ ﺃﻫ ﹺﻞ ﺍﳊ ﱢﻞ ﻭﺍﻟﻌﻘـ ِﺪ ﰲ ﺍﻟـﺒﻌ ﹺ ﲔ ﰲ ﺑﻌ ﹺ ﺗﺆﺧ ﹸﺬ ﻣ َﻦ ﺍﳌﺴﻠﻤ َ
ﻂ .ﻭﺍﻟﱠﺬﻱ َﺟﺮَﻯ ﻋﻠﻴ ِﻪ ﺍﻟﻌﻤـ ﹸﻞ ﺍﻵﺧﺮﹺ ،ﻭﻣ ْﻦ ﺷﻴ ﹺﺦ ﺍﻹﺳﻼ ﹺﻡ ﰲ ﺁﺧ ﹺﺮ ﺍﻟﻌﺼ ﹺﺮ ﺍﳍﺎﺑ ِ
ﻱ ﺧﻠﻴﻔـ ٍﺔ ﺇ ﱠﻻ ﺑﺎﻟﺒﻴﻌـﺔِ ،ﻭ ﹾﱂ ﺐﺃ ﱡ ﺼ ْ
ﰲ ﲨﻴ ﹺﻊ ﻋﺼﻮ ﹺﺭ ﺍﻟﺪﻭﻟ ِﺔ ﺍﻹﺳﻼﻣﱠﻴ ِﺔ ﺃﻧﱠ ُﻪ ﹾﱂ ُﻳَﻨ ﱠ
ـ ُﻪ ﺐ ﺑﺎﻟﻮﺭﺍﺛ ِﺔ ﺩﻭ ﹶﻥ ﺑﻴﻌ ٍﺔ ﻋﻠﻰ ﺍﻹﻃﻼﻕﹺ ،ﻭ ﹾﱂ ﺗُ ْﺮ َﻭ ﻭﻻ ﺣﺎﺩﺛ ﹲﺔ ﻭﺍﺣﺪﹲﺓ ﺃﻧـ ﱠ ﺼ ْ ُﻳَﻨ ﱠ
ﺐ ﺧﻠﻴﻔ ﹲﺔ ﺑﺎﻟﻮﺭﺍﺛ ِﺔ ﻣ ْﻦ ﻏ ﹺﲑ ﺑﻴﻌ ٍﺔ .ﻏ َﲑ ﺃﻧﱠ ُﻪ ﻛﺎ ﹶﻥ ﻳُﺴﺎ ُﺀ ﺗﻄﺒﻴ ُﻖ ﺃﺧـ ِﺬ ﺍﻟﺒﻴﻌـﺔِ، ﺼ َ ﻧُ ﱢ
ﺺ ﺱ ﰲ ﺣﻴﺎِﺗ ِﻪ ﻻﺑﹺﻨﻪِ ،ﺃﻭ ﺃﺧﻴ ِﻪ ،ﺃﻭ ﺍﺑ ﹺﻦ ﻋ ﱢﻤﻪِ ،ﺃﻭ ﺷﺨ ﹴ ﹶﻓَﻴ ﹾﺄ ُﺧ ﹸﺬﻫَﺎ ﺍﳋﻠﻴﻔ ﹸﺔ ﻣ َﻦ ﺍﻟﻨﺎ ﹺ
ﺺ ﺑﻌ َﺪ ﻭﻓﺎ ِﺓ ﺍﳋﻠﻴﻔﺔِ ،ﻭﻫﺬ ِﻩ ﺇﺳـﺎﺀﹲﺓ ﻚ ﺍﻟﺸﺨ ﹺ ﺠﺪﱠ ُﺩ ﺍﻟﺒﻴﻌ ﹸﺔ ﻟﺬﻟ َ ﻣ ْﻦ ﺃﺳﺮِﺗﻪِ ،ﹸﺛﻢﱠ ُﺗ َ
ﺖ ﻭﺭﺍﺛﺔﹰ ،ﻭﻻ ﻭﻻﻳ ﹶﺔ َﻋ ْﻬ ٍﺪ .ﻛﻤﺎ ﺃ ﱠﻥ ﺇﺳﺎﺀ ﹶﺓ ﺗﻄﺒﻴـ ﹺﻖ ﻧﻈـﺎ ﹺﻡ ﻟﺘﻄﺒﻴ ﹺﻖ ﺍﻟﺒﻴﻌ ِﺔ ﻭﻟﻴﺴ ْ
ﺴﻤﱠﻰ ﺨﺎَﺑﹰﺎ ﻭﻻ ﺗُـ َﺴﻤﱠﻰ ﺍْﻧِﺘ َ ﺏ ﰲ ﺍﻟﻨﻈﺎ ﹺﻡ ﺍﻟﺪﳝﻘﺮﺍﻃ ﱢﻲ ُﺗ َ ﺲ ﺍﻟُﻨﻮﱠﺍ ﹺﺕ ﺠﻤﻟﻠ ﹺ ﺍﻻﻧﺘﺨﺎﺑﺎ ِ
ﻚ ﺹ ﺍﻟﱠﺬﻳ َﻦ ﺗﺮﻳ ُﺪ ُﻫ ُﻢ ﺍﳊﻜﻮﻣﺔﹸ ،ﻭﻣ ْﻦ ﺫﻟ َ ﺕ ﺍﻷﺷﺨﺎ ُ َﺗ ْﻌﻴﹺﻴَﻨﺎﹰ ،ﻭﻟ ْﻮ ﻓﺎ َﺯ ﰲ ﺍﻻﻧﺘﺨﺎﺑﺎ ِ
ﻛﱢﻠ ِﻪ ﻧﺮﻯ ﺃ ﱠﻥ ﺍﻟﻨﻈﺎ َﻡ ﺍﻹﺳﻼﻣ ﱠﻲ ﻃﹸﱢﺒ َﻖ ﻋﻤِﻠﱠﻴﺎﹰ ،ﻭ ﹾﱂ ُﻳ ﹶﻄﱠﺒ ْﻖ ﻏ ُﲑ ُﻩ ﰲ ﲨﻴ ﹺﻊ ﻋـﺼﻮ ﹺﺭ
ﺍﻟﺪﻭﻟ ِﺔ ﺍﻹﺳﻼﻣﱠﻴ ِﺔ.
ﺡ ﻫﺬ ِﻩ ﺍﻟﻘﻴﺎﺩ ِﺓ ﻋﻤﻠﱠﻴﹰﺎ ﻓﻘ ْﺪ ﻛﺎ ﹶﻥ ﳒﺎﺣﹰﺎ ﻣُْﻨ ﹶﻘ ِﻄ َﻊ ﺍﻟﻨﻈ ﹺﲑ ﻭﻻ ِﺳﱠﻴﻤَﺎ ﺃ ﱠﻣﺎ ﳒﺎ ُ
ﰲ ﺍﻷﻣﺮﻳ ﹺﻦ ﺍﻟﺘﺎِﻟَﻴْﻴ ﹺﻦ:
ﺐ ﺍﻟﻌﺮﺑﹺـ ﱠﻲ ﺖ ﺍﻟﺸﻌ َ ﺃ ﻣﱠﺎ ﺃﺣ ُﺪ ُﻫﻤَﺎ ﻓﺈ ﱠﻥ ﺍﻟﻘﻴﺎﺩ ﹶﺓ ﺍﻟﻔﻜﺮﱠﻳ ﹶﺔ ﺍﻹﺳﻼﻣﱠﻴ ﹶﺔ ﻧﻘﻠ ِ
ﺨﱠﺒﻂﹸ ﰲ َﺩﻳَﺎ ﹺﺟ ﹺﲑ ﺍﻟﻌﺼﺒﱠﻴ ِﺔ ﺍﻟﻌﺎﺋﻠﱠﻴﺔِ ،ﻭﻇﻼ ﹺﻡ ﺤﻄﱠ ٍﺔ َﺗَﺘ َﹺﺑ ُﻤﺠْﻤﻮﻋ ِﻪ ﻣ ْﻦ ﺣﺎﻟ ٍﺔ ﻓﻜﺮﱠﻳ ٍﺔ ﻣُْﻨ َ
ﻸﻷُ ﺑﻨﻮ ﹺﺭ ﺍﻹﺳﻼ ﹺﻡ ﺍﻟﱠﺬﻱ ﹾﱂ ﻳﻘﺘـﺼ ْﺮ ﺍﳉﻬ ﹺﻞ ﺍﻟﺪﺍﻣﺲﹺ ،ﺇﱃ ﻋﺼ ﹺﺮ ﻬﻧﻀ ٍﺔ ﻓﻜﺮﱠﻳﺔٍَ ،ﻳَﺘ ْ
ﺴ ِﻪ ﻋﻠﻰ ﺍﻟﻌﺮﺏﹺ ،ﺑ ﹾﻞ َﻋ ﱠﻢ ﺍﻟﻌﺎ ﹶﱂ .ﻓﻘ ِﺪ ﺍﻧـﺪﻓ َﻊ ﺍﳌـﺴﻠﻤﻮ ﹶﻥ ﰲ ﺍﻟﻜـﺮ ِﺓ ﻍﴰِ ُﺑﺰُﻭ ﹸ
ﻕ ﻭﺑﻼ ِﺩ ﺍﻟـﺸﺎ ﹺﻡ ﺱ ﻭﺍﻟﻌﺮﺍ ﹺ ﺍﻷﺭﺿﱠﻴﺔِ ،ﻭﲪﻠﻮﺍ ﺍﻹﺳﻼ َﻡ ﻟﻠﻌﺎﱂﹺ ،ﻭﺍﺳَﺘ ْﻮﹶﻟﻮْﺍ ﻋﻠﻰ ﻓﺎﺭ َ
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ﺏ ﻗﻮﻣﻴﱠـ ﹲﺔ ﻏـ ُﲑ ﺐ ﻣ ْﻦ ﻫﺬ ِﻩ ﺍﻟﺸﻌﻮ ﹺ ﺖ ﻟﻜ ﱢﻞ ﺷﻌ ﹴ ﱄ ﺇﻓﺮﻳﻘﻴﺎ .ﻭﻛﺎﻧ ْ ﻭﻣﺼ َﺮ ﻭﴰﺎ ﱢ
ﺱ
ﺱ ﰲ ﻓﺎ ﹺﺭ َ ﺖ ﻗﻮﻣﻴﱠ ﹸﺔ ﺍﻟﻔﹸ ْﺮ ﹺ
ﺏ ﺍﻷﺧﺮﻯ ،ﻭﻟﻐ ﹲﺔ ﻏ ُﲑ ﻟﻐﺎِﺗ َﻬﺎ ،ﻓﻜﺎﻧ ْ ﺕ ﺍﻟﺸﻌﻮ ﹺ ﻗﻮﻣﻴﱠﺎ ِ
ﻂ ﰲ ﻣﺼﺮَ ،ﻭﻏ َﲑ ﻗﻮﻣﱠﻴ ِﺔ ﺍﻟَﺒ ْﺮَﺑ ﹺﺮ ﰲ ﻏ َﲑ ﻗﻮﻣﱠﻴ ِﺔ ﺍﻟﺮﻭ ﹺﻡ ﰲ ﺍﻟﺸﺎﻡﹺ ،ﻭﻏ َﲑ ﻗﻮﻣﱠﻴ ِﺔ ﺍﻟ ِﻘْﺒ ِ
ﺖ ﻋﺎﺩﺍُﺗ ُﻬ ْﻢ ﻭﺗﻘـﺎﻟﻴﺪﻫ ْﻢ ﻭﺃﺩﻳﺎُﻧ ُﻬ ْﻢ ﳐﺘﻠﻔـ ﹰﺔ .ﻭﻣـﺎ ﹺﺇ ِﻥ ﱄ ﺇﻓﺮﻳﻘﻴﺎ ،ﻭﻛﺎﻧ ْ ﴰـﺎ ﱢ
ﺖ ﺍﻹﺳﻼ َﻡ ﻛﻠﱡﻬﺎ، ﺖ ﺍﻹﺳﻼﻡَ ،ﺣﺘﱠﻰ ﺩﺧﻠ ِ ﺖ ﺑﺎﳊﻜ ﹺﻢ ﺍﻹﺳﻼﻣﻲﱢ ،ﻭﹶﻓ ﹺﻬ َﻤ ِ ﺍ ْﺳَﺘ ﹶﻈﻠﱠ ْ
ﺡ
ﻚ ﻛـﺎ ﹶﻥ ﳒـﺎ ُ ﺖ ﲨﻴ ُﻌﻬَﺎ ﺃ ﱠﻣ ﹰﺔ ﻭﺍﺣﺪﺓﹰ ،ﻫ َﻲ ﺍﻷﻣﱠ ﹸﺔ ﺍﻹﺳﻼﻣﻴﱠ ﹸﺔ .ﻭﻟﺬﻟ َ ﻭﺃﺻﺒﺤ ْ
ﺕ ﳒﺎﺣﹰﺎ ُﻣْﻨ ﹶﻘﻄِـ َﻊ ﺏ ﻭﺍﻟﻘﻮﻣﻴﱠﺎ ِ ﺻ ْﻬ ﹺﺮ ﻫﺬ ِﻩ ﺍﻟﺸﻌﻮ ﹺ ﺍﻟﻘﻴﺎﺩ ِﺓ ﺍﻟﻔﻜﺮﻳ ِﺔ ﺍﻹﺳﻼﻣﱠﻴ ِﺔ ﰲ َ
ﺕ ﰲ ﲪِﻠﻬَﺎ ﻫﻲ ﺍﻟﻨﺎﻗ ﹸﺔ ﻭﺍﳉﻤـﻞﹸ ،ﻭﻭﺳـﻴﻠ ﹶﺔ ﺍﻟﻨﻈـﲑﹺَ ،ﻣ َﻊ ﺃ ﱠﻥ ﻭﺳﻴﻠ ﹶﺔ ﺍﳌﻮﺍﺻﻼ ِ
ﻧﺸ ﹺﺮﻫَﺎ ﺍﻟﻠِﺴﺎﻥﹸ ﻭﺍﻟﻘﻠ ُﻢ.
ـﺔِ ،ﺣﺘﱠﻰ ﺃ ﻣﱠﺎ ﺍﻟﻔﺘ ُﺢ ﻓﻜﺎ ﹶﻥ ﻹﺯﺍﻟ ِﺔ ﺍﻟﻘ ﱠﻮ ِﺓ ﺑﺎﻟﻘ ﱠﻮﺓِ ،ﻭﻛﺴ ﹺﺮ ﺍﳊﻮﺍﺟ ﹺﺰ ﺍﳌﺎﺩﱢﻳ ﱠ
ﻚﺱ ﻭﻣﺎ ﻳُﺮ ِﺷ ُﺪ ُﻫ ْﻢ ﺇﻟﻴ ِﻪ ﺍﻟﻌﻘﻞﹸ ،ﺃ ْﻭ ﺗَﻬﺪِﻳ ﹺﻬ ْﻢ ﺇﻟﻴ ِﻪ ﺍﻟﻔﻄﺮﺓﹸ ،ﻭﻟـﺬﻟ َ ﲔ ﺍﻟﻨﺎ ﹺﺨﻠﱠﻰ ﺑ َ ُﻳ َ
ﲔ ﺍﻟﻔـﺎﺗ ﹺﺢ ﷲ ﺃﻓﻮﺍ َﺟﹰﺎ .ﺃ ﱠﻣﺎ ﺍﻟﻔﺘ ُﺢ ﺍﳉﺎِﺋﺮُ ﻓﺈﻧﱠ ُﻪ ﻳُﺒَﺎﻋِـﺪُ ﺑـ َ ﺱ ﰲ ﺩﻳ ﹺﻦ ﺍ ِ ﺩﺧ ﹶﻞ ﺍﻟﻨﺎ ُ
ﺕ ﻣﻦ ﻕ ﻋﺸﺮﺍ ٍ ﺏ ﻟﻠﺸﺮ ﹺ ﺐ ﻭﺍﳌﻐﻠﻮﺏﹺ ،ﻭﻣﺎ ﹶﺃ ْﻣﺮُ ﺍﺳﺘﻌﻤﺎ ﹺﺭ ﺍﻟﻐﺮ ﹺ ﻭﺍﳌﻔﺘﻮﺡﹺ ،ﻭﺍﻟﻐﺎﻟ ﹺ
ﻀﱢﻠﹶﻠ ِﺔ ﺳـُﻴ ْﻤﺤَﻰ، ﲔ ﺩﻭ ﹶﻥ ﺃ ﹾﻥ َﻳ ﹾﻈ ﹶﻔ َﺮ ﺑﹺﻨﺎِﺋ ﹴﻞ ﹺﺑَﺒﻌِﻴﺪٍ ،ﻭﻟﻮﻻ ﺃﺛ ٌﺮ ﻣ َﻦ ﺍﻟﺜﻘﺎﻓ ِﺔ ﺍﳌﹸـ َ ﺍﻟﺴﻨ َ
ﺤﻞﱡ ،ﻟﻜﺎ ﹶﻥ ﺍﻟ َﻌ ْﻮﺩُ ﺇﱃ ﺣﻈﲑ ِﺓ ﺍﻹﺳﻼ ﹺﻡ ﰲ ﻀ َﻤ ِﻂ ﻣ َﻦ ﺍﻟﺰﻋﺎﻣ ِﺔ ﺍﳌﺄﺟﻮﺭ ِﺓ ﺳﻴ ْ ﻭﺿﻐ ﹲ
ﺡ ﺍﻟﻘﻴﺎﺩ ِﺓ ﻑ ...ﻭﻧﻌﻮ ُﺩ ﻓﻨﻘﻮ ﹸﻝ :ﻟﻘ ْﺪ ﻛﺎ ﹶﻥ ﳒﺎ ُ ﺏ ﻣ ْﻦ َﺭ ﱢﺩ ﺍﻟ ﹶﻄ ْﺮ ِﻣﺒﺪِﺋ ِﻪ ﻭﻧﻈﺎ ِﻣ ِﻪ ﺃﻗﺮ َ
ﺖ ﻫﺬ ِﻩ ﺏ ﳒﺎﺣﹰﺎ ﻣﻨﻘﻄ َﻊ ﺍﻟﻨﻈﲑﹺ ،ﻭ ﹶﻇﱠﻠ ْ ﺍﻟﻔﻜﺮﱠﻳ ِﺔ ﺍﻹﺳﻼﻣﱠﻴ ِﺔ ﰲ ﺻﻬ ﹺﺮ ﻫﺬ ِﻩ ﺍﻟﺸﻌﻮ ﹺ
ﺉ ﺍﻻﺳﺘﻌﻤﺎﺭ ﻭﺧُْﺒِﺜ ِﻪ ﻭ َﻣ ﹾﻜ ﹺﺮ ِﻩ ﰲ ﺴِﻠ َﻤ ﹰﺔ ﺣﺘﱠﻰ ﺍﻟﻴﻮﻡﹺ ،ﺑﺎﻟﺮﻏ ﹺﻢ ﻣ ْﻦ ﹶﻃﻮَﺍ ﹺﺭ ﹺ ﺏ ﻣُ ْﺍﻟﺸﻌﻮ ُ
ﺇﻓﺴﺎ ِﺩ ﺍﻟﻌﻘﺎﺋ ِﺪ ﻭﺗﺴﻤﻴ ﹺﻢ ﺍﻷﻓﻜﺎﺭﹺ ،ﻭﺳﺘﻈﻞﱡ ﺣﺘﱠﻰ ﺗَﻘﻮ َﻡ ﺍﻟﺴﺎﻋ ﹸﺔ ﺃﻣﱠـ ﹰﺔ ﻭﺍﺣـﺪ ﹰﺓ
ﺖ ﺍﻹﺳﻼ َﻡ ﺐ ﻣﻦ ﺍﻟﺸﻌﻮﺏ ﺍﻟﱵ ﺍﻋﺘﻨ ﹶﻘ ِ ﻱ ﺷﻌ ﹴ ﺇﺳﻼﻣﱠﻴ ﹰﺔ .ﻭ ﹾﱂ ﳛﺼ ﹾﻞ ﻣﻄﻠﻘﹰﺎ ﺃ ﱠﻥ ﺃ ﱠ
ﺍ ْﺭَﺗ ﱠﺪ ﻋ ﹺﻦ ﺍﻹﺳﻼ ﹺﻡ.
ﺕ ﺲ ﻓﻘ ْﺪ ﹸﺃ ﹾﻓﻨُﻮﺍ ﹺﺇ ﹾﻓﻨَﺎ ًﺀ ﲟﺤﺎﻛ ﹺﻢ ﺍﻟﺘﻔﺘـﻴﺶﹺ ،ﻭﺑُﻴُـﻮ ِ ﺴِﻠﻤُﻮ ﺍﻷﻧﺪﻟ ﹺ ﺃ ﱠﻣﺎ ُﻣ ْ
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ﺴﺘَﺎ ِﻥ ﻗـ ْﺪﺱ ﻭﺍﻟﺘُ ْﺮﻛِـ ْ ﺴِﻠﻤُﻮ ُﺑﺨَﺎﺭَﻯ ﻭﺍﻟ ﹶﻘ ﹾﻔﻘﹶﺎ ﹺ ﺻ ﹺﻞ ﺍﳉﻼﱠﺩﻳﻦَ ،ﻭ ُﻣ ْ ﺍﻟﻨﲑﺍﻥِ ،ﻭ َﻣﻘﹶﺎ ِ
ﺏ ﻭﺻَـْﻴﺮُﻭ َﺭُﺗﻬَﺎ ﹸﺃﻣﱠـ ﹰﺔ ﺃﺻﺎَﺑْﺘ ُﻬ ْﻢ ﻗﺎ ﹺﺭ َﻋﺔﹸ ﺍﻟﱠﺬﻳ َﻦ َﺳَﺒﻘﹸﻮ ُﻫ ْﻢ .ﻭﺇﺳﻼ ُﻡ ﻫﺬ ِﻩ ﺍﻟـﺸﻌﻮ ﹺ
ﺡ ﻫﺬ ِﻩ ﺍﻟﻘﻴﺎﺩ ِﺓ ﺍﻟﻔﻜﺮﱠﻳﺔِ، ﺼﻮﱢ ُﺭ َﻣْﺒﹶﻠ ﹶﻎ ﳒﺎ ﹺ ﺻﻬَﺎ ﻋﻠﻰ ﻋﻘﻴﺪِﺗ َﻬﺎ ُﻳ َ ﻭﺍﺣﺪ ﹰﺓ ﻭ ِﺷﺪﱠ ﹸﺓ ِﺣ ْﺮ ِ
ﺡ ﺍﻟﺪﻭﻟ ِﺔ ﺍﻹﺳﻼﻣﱠﻴ ِﺔ ﰲ ﺗﻄﺒﻴ ﹺﻖ ﻧﻈﺎ ﹺﻡ ﺍﻹﺳﻼ ﹺﻡ. ﻭ َﻣْﺒﹶﻠ ﹶﻎ ﳒﺎ ﹺ
ﺡ ﻫﺬ ِﻩ ﺍﻟﻘﻴﺎﺩﺓِ ،ﻓﻬـ َﻮ ﺃ ﱠﻥ ﺍﻷﻣﱠـ ﹶﺔ ﺃ ﱠﻣﺎ ﺍﻷﻣ ُﺮ ﺍﻟﺜﺎﱐ ﺍﻟﱠﺬﻱ َﻳ ُﺪﻝﱡ ﻋﻠﻰ ﳒﺎ ﹺ
ﺖﺖ ﺃ ْﻋﻠﹶﻰ ﺃ ﱠﻣ ٍﺔ ﰲ ﺍﻟﻌﺎ ﹺﱂ ﺣﻀﺎﺭ ﹰﺓ ﻭﻣﺪﻧﱠﻴ ﹰﺔ ﻭﺛﻘﺎﻓ ﹰﺔ ﻭ ِﻋ ﹾﻠ َﻤﺎﹰ ،ﻭﻇﻠﱠـ ِ ﺍﻹﺳﻼﻣﱠﻴ ﹶﺔ ﹶﻇﱠﻠ ْ
ﺸ َﺮ ﹶﻗ ْﺮﻧَـﹰﺎ :ﻣـ َﻦ ﺍﻟﺪﻭﻟ ﹸﺔ ﺍﻹﺳﻼﻣﻴﱠ ﹸﺔ ﺃﻋﻈ َﻢ ﺍﻟﺪﻭ ﹺﻝ ﰲ ﺍﻟﻌﺎ ﹺﱂ ﻭﹶﺃ ﹾﻗ َﺪ َﺭﻫَﺎ ﻣُ ﱠﺪ ﹶﺓ ﺍﹾﺛَﻨ ْﻲ َﻋ َ
ﺖﻒ ﺍﻟﻘﺮ ِﻥ ﺍﻟﺜﺎﻣ ﹺﻦ ﻋﺸ َﺮ ﺍﳌﻴﻼﺩﻱﱢ ،ﻭﻛﺎﻧـ ْ ﺼ ِ ﻱ ﺣﺘﱠﻰ ُﻣْﻨَﺘ َ ﺍﻟﻘﺮ ِﻥ ﺍﻟﺴﺎﺑ ﹺﻊ ﺍﳌﻴﻼﺩ ﱢ
ﲔ ﺍﻷُ َﻣ ﹺﻢ ﻃﹶﻮﺍ ﹶﻝ ﻫﺬ ِﻩ ﺍ ﹸﳌ ﱠﺪﺓِ ،ﳑﱠﺎ ُﻳ َﺆﻛﱢ ُﺪ ﺲ ﺍﳌﺸ ﹺﺮﹶﻗ ﹶﺔ ﺑ َ َﻭ ْﺣ َﺪﻫَﺎ َﺯ ْﻫ َﺮ ﹶﺓ ﺍﻟ ُﺪْﻧﻴَﺎ ،ﻭﺍﻟﺸﻤ َ
ﺱ. ﺡ ﺍﻹﺳﻼ ﹺﻡ ﰲ ﺗﻄﺒﻴ ﹺﻖ ﻧﹺﻈﺎ ِﻣ ِﻪ ﻭﻋﻘﻴﺪِﺗ ِﻪ ﻋﻠـﻰ ﺍﻟﻨـﺎ ﹺ ﺡ ﻫﺬ ِﻩ ﺍﻟﻘﻴﺎﺩﺓِ ،ﻭﳒﺎ َ ﳒﺎ َ
ﺖ ﺍﻟﺪﻭﻟ ﹸﺔ ﺍﻹﺳﻼﻣﻴﱠ ﹸﺔ ﻭﺍﻷﻣﱠ ﹸﺔ ﺍﻹﺳﻼﻣﻴﱠ ﹸﺔ ﻋ ْﻦ ﲪ ﹺﻞ ﺍﻟﻘﻴﺎﺩﺓ ﺍﻟﻔﻜﺮﻳـﺔ ﺨﻠﱠ ِﻭﺣﻴَﻨﻤَﺎ َﺗ َ
ﺕ ﰲ ﹶﻓﻬْـ ﹺﻢ ﺍﻹﺳـﻼ ﹺﻡ ﻭﺗﻄﺒﻴﻘِـﻪِ، ﺼ َﺮ ْ ﺖ ﺍﻟﺪﻋﻮ ﹶﺓ ﺇﱃ ﺍﻹﺳﻼﻡﹺ ،ﻭﹶﻗ ﱠ ﲔ ﺃﳘﻠ ِ ﺣ َ
ﺖ ﺑﲔ ﺍﻷﻣ ﹺﻢ. ﺴ ْﺍْﻧَﺘ ﹶﻜ َ
ﻭﳍﺬﺍ ﻧَﻘﻮﻝﹸ ﹺﺇﻥﱠ ﺍﻟﻘﻴﺎﺩ ﹶﺓ ﺍﻟﻔﻜﺮﱠﻳ ﹶﺔ ﺍﻹﺳﻼﻣﱠﻴ ﹶﺔ ﻫ َﻲ ﻭﺣ َﺪﻫَﺎ ﺍﻟﺼﺎﳊﺔﹸ ،ﻭﻫ َﻲ
ﺖ ﺍﻟﺪﻭﻟ ﹸﺔ ﺍﻹﺳﻼﻣﻴﱠ ﹸﺔ ﺍﻟﱠﱵ ﲢﻤ ﹸﻞ ﺤ َﻤ ﹶﻞ ﻟﻠﻌﺎ ﹺﱂ .ﻭﺇﺫﺍ ﲢﻘﱠ ﹶﻘ ِ ﺐ ﺃ ﹾﻥ ﺗُ ْﺠ ُ ﻭﺣ َﺪﻫَﺎ ﺍﻟﱵ َﻳ ﹺ
ﺲ. ﺡ ﻫﺬ ِﻩ ﺍﻟﻘﻴﺎﺩ ِﺓ ﺍﻟﻴﻮ َﻡ ﹶﻛﻤَﺎ ﻛﺎ ﹶﻥ ﺑﺎﻷﻣ ﹺ ﻫﺬ ِﻩ ﺍﻟﻘﻴﺎﺩ ﹶﺓ ﻓﺴﻴﻜﻮ ﹸﻥ ﳒﺎ ُ
ﻗـﻠﻨﺎ ﺇ ﱠﻥ ﺍﻹﺳﻼ َﻡ ﻳُﻮﺍِﻓﻖُ ﻓِﻄﺮ ﹶﺓ ﺍﻹﻧﺴﺎ ِﻥ ﻓﻴﻤﺎ ﺍﻧﺒﺜ َﻖ ﻋْﻨ ُﻪ ﻣِـ ْﻦ ﻧﻈـﻢﹴ،
ﺴ ﹶﻄ َﺮﺓِ ،ﻭُﻳ ﹶﻄﺒﱢ ُﻖ ﺍﻟﻨﻈﺎ َﻡ ﺑـﻼ ﺶ ﻋﻠﻰ ﺍ ِﳌ ْ ﺻﻨَﺎ ِﻋﱠﻴﹰﺎ ﻳﻌﻴ ُ ﻭﳍﺬﺍ ﻻ ﻳُ ْﻌَﺘَﺒﺮُ ﺍﻹﻧﺴﺎ ﹸﻥ ﻛﺎِﺋَﻨﹰﺎ ِ
ﺱ ﺍ ﹶﳍْﻨ َﺪ ِﺳ ﱢﻲ ﺍﻟ َﺪﻗِﻴﻖﹺ ،ﺑ ﹾﻞ ﻳُ ْﻌَﺘَﺒﺮُ ﺍﻹﻧﺴﺎ ﹸﻥ ﻛﺎﺋِﻨﹰﺎ ﺍﺟﺘﻤﺎ ِﻋﻴﱠـﹰﺎ ُﻳ ﹶﻄﺒﱢـ ُﻖ ﺕ ﺑﺎﻟ ِﻘﻴَﺎ ﹺ
َﺗﻔﹶﺎﻭُ ٍ
ﺍﻟﻨﻈﺎ َﻡ ﹶﻛﻜﹶﺎِﺋ ﹴﻦ ﺍﺟﺘﻤﺎﻋ ﱟﻲ َﺗَﺘﻔﹶﺎ َﻭﺕُ ﻓﻴ ِﻪ ﺍﻟ ﹸﻘﻮَﻯ ﻭﺍﳋﺎﺻﻴﱠﺎﺕُ ،ﻓﻤ َﻦ ﺍﻟﻄﺒﻴﻌ ﱢﻲ ﻣـ ْﻦ
ﺱ ﻭﻻ ُﻳﺴَﺎ ﹺﻭﻱََ ،ﻣ َﻊ ﺿﻤﺎ ِﻥ ﺍﻟ ﹸﻄ َﻤ ﹾﺄﻧﹺﻴَﻨ ِﺔ ﻟﻠﺠﻤﻴﻊﹺ ،ﻭﻣـ َﻦ ﲔ ﺍﻟﻨﺎ ﹺ ﺏﺑ َ ﹺﺟ َﻬ ٍﺔ ﺃ ﹾﻥ ﻳُﻘﺎ ﹺﺭ َ
ﺚ ﺍﻵﻥﹶ ،ﺃ ﹾﻥ َﻳﺸُﺬﱠ ﻋﻠـﻰ ﻫـﺬﺍ ﺿﻊُ ﺍﻟﺒﺤ ِ ﺍﻟﻄﺒﻴﻌ ﱢﻲ ﻣ ْﻦ ﹺﺟ َﻬ ٍﺔ ﺃﺧﺮﻯ ،ﻭﻫﺬﺍ ﻣﻮ ِ
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ﺐ ﳍﺬﺍ ﺍﻟﻨﻈﺎ ﹺﻡ ﺍﻻﻋﺘﺒﺎ ﹺﺭ ﻋ ْﻦ ﺗﻄﺒﻴ ﹺﻖ ﻫﺬﺍ ﺍﻟﻨﻈﺎ ﹺﻡ ﺃﻓﺮﺍ ٌﺩ ﻓﻴُﺨﺎﻟﻔﻮَﻧﻪُ ،ﻭﹶﺃ ﹾﻥ ﻻ ﻳﺴﺘﺠﻴ َ
ﻚ ﻛﺎ ﹶﻥ ﻻ ُﺑﺪﱠ ﻣﻦ ﺃ ﹾﻥ ﻳﻜـﻮ ﹶﻥ ﰲ ﺃﻓﺮﺍﺩٌ ،ﻭﺃﻥ ﻳﺘﻮﱃ ﻋﻦ ﻫﺬﺍ ﺍﻟﻨﻈﺎ ﹺﻡ ﺃﻓﺮﺍﺩٌ ،ﻭﻟﺬﻟ َ
ﻕ ﻭﹸﻓﺠﱠﺎﺭٌ ،ﻭﺃ ﹾﻥ ﻳﻜﻮ ﹶﻥ ﻓﻴ ِﻪ ﹶﻛﻔﱠﺎ ٌﺭ ﻭﻣُﻨَـﺎِﻓﻘﹸﻮﻥﹶ ،ﻭﺃ ﹾﻥ ﻳﻜـﻮ ﹶﻥ ﻓﻴـ ِﻪ ﺍﺠﻤﻟﺘﻤ ﹺﻊ ﹸﻓﺴﱠﺎ ٌ
ﺤﺪُﻭﻥﹶ ،ﻭﻟﻜ ﱠﻦ ﺍﻟ ِﻌْﺒ َﺮ ﹶﺓ ﺑﺎﺠﻤﻟﺘﻤ ﹺﻊ ﲟﺠﻤﻮ ِﻋ ِﻪ ﻣ ْﻦ َﺣْﻴﺚﹸ ﻛﻮُﻧ ُﻪ ﺃﻓﻜـﺎﺭﹰﺍ ُﻣ ْﺮَﺗﺪﱡﻭ ﹶﻥ ﻭﻣُ ﹾﻠ ِ
ﻭﻣﺸﺎﻋ َﺮ ﻭﺃﻧﻈـﻤ ﹰﺔ ﻭﺃﻧﺎﺳـﹰﺎ ،ﻓﹶـُﻴﻌْــَﺘَﺒﺮُ ﳎﺘﻤﻌـﹰﺎ ﺇﺳــﻼﻣﱠﻴﹰﺎ ُﻳﻄﹶــﱢﺒ ُﻖ
ﲔ َﺗْﺒﺪُﻭ ﻓﻴ ِﻪ ﻫﺬ ِﻩ ﺍﻷﺷﻴﺎ ُﺀ ﺇﺳﻼﻣﱠﻴ ﹰﺔ. ﺍﻹﺳـﻼﻡَ ،ﺣ َ
ـ ُﻪ ﻻ ﳝﻜ ُﻦ ﻷﺣ ٍﺪ ﺃ ﹾﻥ ﻳُ ﹶﻄﱢﺒ َﻖ ﻧﻈﺎﻣﹰﺎ ﻛﻤﺎ ﻃﺒﱠـ َﻖ ﻚ ﺃﻧ ﱠ ﻭﺍﻟﺪﻟﻴ ﹸﻞ ﻋﻠﻰ ﺫﻟ َ
ﻚ ﻓﻘ ْﺪ ﻭُ ﹺﺟ َﺪ ﰲ ﺃﻳﱠﺎ ِﻣ ِﻪ ﹸﻛﻔﱠﺎ ٌﺭ ﻭﻣﻨﺎﻓﻘﻮ ﹶﻥ ﷲ ﻧﻈﺎ َﻡ ﺍﻹﺳﻼﻡﹺ ،ﻭﻣ َﻊ ﺫﻟ َ ﳏ ﱠﻤ ٌﺪ ﺭﺳﻮ ﹸﻝ ﺍ ِ
ﻕ ﻭﹸﻓﺠﱠﺎﺭٌ ،ﻭﻭُ ﹺﺟ َﺪ ُﻣ ْﺮَﺗﺪﱡﻭ ﹶﻥ ﻭﻣﻠﺤﺪﻭﻥﹶ ،ﻭﻟﻜ ْﻦ ﻻ ﻳﺴﺘﻄﻴ ُﻊ ﺃﺣ ٌﺪ ﺇ ﱠﻻ َﻭﻭُ ﹺﺟ َﺪ ﹸﻓﺴﱠﺎ ٌ
ﺃ ﹾﻥ ﻳﻘﻮ ﹶﻝ ﺟﺎ ﹺﺯ َﻣﹰﺎ :ﺇ ﱠﻥ ﺍﻹﺳـﻼ َﻡ ﻛﺎ ﹶﻥ ُﻣﻄﹶـﺒﱠـﻘﹶـﹰﺎ ﺗﻄـﺒﻴﻘـﹰﺎ ﻛﺎﻣـﻼﹰ ،ﻭﺇ ﱠﻥ
ﺍﺠﻤﻟﺘﻤ َﻊ ﻛﺎ ﹶﻥ ﺇﺳﻼﻣﱠﻴﹰﺎ .ﻭﻟﻜ ﱠﻦ ﻫﺬﺍ ﺍﻟﺘﻄﺒﻴ َﻖ ﻛﺎ ﹶﻥ ﻋﻠﻰ ﺍﻹﻧﺴﺎ ِﻥ ﺍﻟﱠﺬﻱ ﻫﻮ ﻛﺎﺋ ٌﻦ
ﺲ ﻛﺎﺋﻨﹰﺎ ﺻﻨﺎﻋﱠﻴﹰﺎ. ﺍﺟﺘﻤﺎﻋﻲﱞ ،ﻭﻟﻴ َ
ﻭﻟﻘـ ْﺪ ﻇــ ﱠﻞ ﺍﻹﺳــﻼ ُﻡ ُﻳﻄﹶــﱠﺒ ُﻖ ﻭﺣـ َﺪﻩُ ﻋﻠـﻰ ﺍﻷﻣﱠــ ِﺔ
ﺏ ــ ﻣﻨ ﹸﺬ ﺃ ِﻥ ﺍﺳـﺘﻘ ﱠﺮ ﻋﻠﻴـ ِﻪ ﺏ ﻭﻏ ﹺﲑ ﻋﺮ ﹴ ﺍﻹﺳـﻼﻣﻴﱠـ ِﺔ ﺑﻜﺎﻣِﻠﻬَﺎ ــ ﻋﺮ ﹴ
ﺍﻟﺼﻼ ﹸﺓ ﻭﺍﻟﺴﻼ ُﻡ ﰲ ﺍﳌﺪﻳﻨﺔِ ،ﺇﱃ ﺃ ِﻥ ﺍﺣَﺘﻞﱠ ﺍﻻﺳﺘﻌﻤﺎ ُﺭ ﺑﻼ َﺩ ﺍﳌﺴﻠﻤﲔَ ،ﻓﺎﺳﺘﺒﺪ ﹶﻝ
ﱄ.ﺑ ِﻪ ﺍﻟﻨﻈﺎ َﻡ ﺍﻟﺮﺃﲰﺎ ﱠ
ﻚ ﻓﺎﻹﺳﻼ ُﻡ ﻃﹸﱢﺒ َﻖ ﻋﻤِﻠﱠﻴﹰﺎ ﻣﻨ ﹸﺬ ﺍﻟﺴﻨ ِﺔ ﺍﻷﻭﱃ ﻟﻠﻬﺠﺮ ِﺓ ﺣﺘﱠﻰ ﺳﻨ ِﺔ ﻭﻋﻠﻰ ﺫﻟ َ
١٣٣٦ﻫﺠﺮﱠﻳ ﹰﺔ ﺍﳌﻮﺍﻓ ﹺﻖ َﺳَﻨ ﹶﺔ ١٩١٨ﻣﻴﻼﺩﱠﻳ ﹰﺔ .ﻭﹶﻟ ْﻢ ﺗُ ﹶﻄﱢﺒ ﹺﻖ ﺍﻷﻣﱠ ﹸﺔ ﺍﻹﺳﻼﻣﻴﱠ ﹸﺔ ﻃﹶﻮﺍ ﹶﻝ
ﻱ ﻧﻈﺎ ﹴﻡ ِﺳﻮَﻯ ﺍﻹﺳﻼ ﹺﻡ. ﻫﺬ ِﻩ ﺍﳌﹸ ﱠﺪ ِﺓ ﺃ ﱠ
ﺴ ﹶﻔ ﹶﺔ ﻭﺍﻟﻌﻠـﻮ َﻡﲔ ﻣ َﻊ ﻛﻮ ِﻬﻧ ْﻢ ﻗ ْﺪ ﺗﺮ َﺟﻤُﻮﺍ ﻟﻠﻌﺮﺑﱠﻴ ِﺔ ﺍﻟ ﹶﻔ ﹾﻠ َ ﺣﺘﱠﻰ ﹺﺇﻥﱠ ﺍﳌﺴﻠﻤ َ
ﻱ ﺗﺸﺮﻳ ﹴﻊ ﺃ ْﻭ ﻗﺎﻧﻮ ٍﻥ ﺃ ْﻭ ﻧﻈﺎ ﹴﻡ ﺨَﺘِﻠ ﹶﻔﺔﹶ ،ﻟﻜﻨﱠ ُﻬ ْﻢ ﹾﱂ ﻳَُﺘ ْﺮ ﹺﺟﻤُﻮﺍ ﺃ ﱠ
ﺕ ﺍﻷﺟﻨﹺﺒﱠﻴ ﹶﺔ ﺍ ﹸﳌ ْ ﻭﺍﻟﺜﻘﺎﻓﺎ ِ
ﻷﻳ ِﺔ ﺃ ﱠﻣ ٍﺔ ﻣﻄﻠﻘﺎﹰ ،ﻻ ﻟﻠﻌﻤ ﹺﻞ ﺑﻪِ ،ﻭﻻ ﻟﺪﺭﺍﺳِﺘ ِﻪ .ﺇ ﱠﻻ ﺃ ﱠﻥ ﺍﻹﺳﻼ َﻡ ﺑﻮﺻـ ِﻔ ِﻪ ﻧﻈﺎﻣـﹰﺎ
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ﺱ ﺗﻄﺒﻴ ﹶﻘ ُﻪ ﺃ ْﻭ ُﻳﺴِﻴﺌﹸﻮ ﹶﻥ ﻫﺬﺍ ﺍﻟﺘﻄﺒﻴﻖََ ،ﺗَﺒﻌَـﹰﺎ ﻟﻘـ ﱠﻮ ِﺓ ﺍﻟﺪﻭﻟـ ِﺔ ﺃ ْﻭ ﺴﻦُ ﺍﻟﻨﺎ ُﺤِ ﻛﺎ ﹶﻥ ﻳُ ْ
ﺿ ْﻌ ِﻔﻬَﺎ ،ﻭَﺗَﺒ َﻌﹰﺎ ِﻟ ِﺪﻗﱠ ِﺔ ﹶﻓ ْﻬ ِﻤﻬَﺎ ﺃ ْﻭ ُﻣﺰَﺍَﻳﹶﻠِﺘﻬَﺎ ﻟﻠﻔﻬﻢﹺ ،ﻭَﺗَﺒ َﻌﹰﺎ ﻟﻘ ﱠﻮ ِﺓ ﲪ ﹺﻞ ﺍﻟﻘﻴﺎﺩ ِﺓ ﺍﻟﻔﻜﺮﱠﻳ ِﺔَ
ﺠ َﻌﻞﹸ ﺾ ﺍﻟﻌﺼﻮ ﹺﺭ َﺗ ْ ﺖ ﺇﺳﺎﺀ ﹸﺓ ﺗﻄﺒﻴ ﹺﻖ ﺍﻹﺳﻼ ﹺﻡ ﰲ ﺑﻌ ﹺ ﻚ ﻛﺎﻧ ْ ﺃ ﹺﻭ ﺍﻟَﺘﺮَﺍﺧِﻲ ﻓﻴﻪِ ،ﻭﻟﺬﻟ َ
ﻱ ﻧﻈﺎﻡﹴ ،ﻷﻧﱠ ُﻪ َﻳ ْﻌَﺘ ِﻤﺪُ ﺨﻠﹸﻮ ِﻣْﻨﻪُ ﺃ ﱡ
ﺾ ﺍﻻﳓﺪﺍﺭﹺ ،ﻭﻻ َﻳ ْ ﺤ ِﺪ َﺭﹰﺍ ﺑﻌ َﺍﺠﻤﻟﺘﻤ َﻊ ﺍﻹﺳﻼﻣ ﱠﻲ ُﻣْﻨ َ
ﺸﺮﹺ ،ﻭﻟﻜ ﱠﻦ ﺇﺳﺎﺀ ﹶﺓ ﺍﻟﺘﻄﺒﻴ ﹺﻖ ﻻ َﺗ ْﻌﻨﹺﻲ ﺃ ﱠﻥ ﺍﻹﺳﻼ َﻡ ﹶﻟ ْﻢ ُﻳ ﹶﻄﱠﺒﻖْ ،ﺑ ﹺﻞ ﰲ ﺗﻄﺒﻴ ِﻘ ِﻪ ﻋﻠﻰ ﺍﻟَﺒ َ
ﺉ ﻭﺍﻟـﻨُﻈﹸ ﹺﻢ ،ﺇ ﹾﺫ ﺇ ﱠﻥ ﻉ ﻓﻴ ِﻪ ﺃ ﱠﻥ ﺍﻹﺳﻼ َﻡ ﹸﻃﱢﺒﻖَ ،ﻭﹶﻟ ْﻢ ُﻳ ﹶﻄﱠﺒ ْﻖ ﻏ ُﲑ ُﻩ ﻣ َﻦ ﺍﳌﺒـﺎﺩ ﹺ ﺍ ﹶﳌ ﹾﻘﻄﹸﻮ ُ
ﲔ ﻭﺍﻷﻧﻈﻤ ِﺔ ﺍﻟﱠﱵ َﺗ ﹾﺄﻣُﺮُ ﺍﻟﺪﻭﻟ ﹸﺔ ﺑﺎﻟﻌﻤ ﹺﻞ ﻬﺑَﺎ ،ﻭ ﹾﱂ َﺗ ﹾﺄﺧُـ ِﺬ ﺍﻟﻌﱪ ﹶﺓ ﰲ ﺍﻟﺘﻄﺒﻴ ﹺﻖ ﻟﻠﻘﻮﺍﻧ ﹺ
ﻚ ﻣ ْﻦ ﻏ ﹺﲑ ﺍﻹﺳﻼﻡﹺ ،ﻭﻛﻞﱡ ﺍﻟﱠﺬﻱ ﺣﺼ ﹶﻞ ﻫ َﻮ ﻱ ﺷﻲ ٍﺀ ﻣ ْﻦ ﺫﻟ َ ﺍﻟﺪﻭﻟ ﹸﺔ ﺍﻹﺳﻼﻣﻴﱠ ﹸﺔ ﺃ ﱠ
ﳊﻜﱠﺎ ﹺﻡ .ﻋﻠﻰ ﺃ ﱠﻥ ﺍﻟﺸﻲ َﺀ ﺍﻟﱠﺬﻱ َﻳْﻨَﺒﻐِﻲ ﺾﺍﹸ ﺾ ﻧُﻈﹸ ِﻤ ِﻪ ﻣ ْﻦ ِﻗَﺒ ﹺﻞ ﺑﻌ ﹺ ﺇﺳﺎﺀ ﹸﺓ ﺗﻄﺒﻴ ﹴﻖ ﻟﺒﻌ ﹺ
ﺽ ﺗﻄﺒﻴ َﻖ ﺍﻹﺳﻼ ﹺﻡ ﻣ َﻦ ﺍﻟﺘـﺎﺭﻳ ﹺﺦ ﲔ ﻧَﺴﺘﻌ ﹺﺮ ُﺐ ﻋﻠْﻴﻨَﺎ ﺣ َ ﺤﹰﺎ ﺃﻧﱠ ُﻪ ﳚ ُ ﺿَ ﺃ ﹾﻥ ﻳﻜﻮ ﹶﻥ ﻭﺍ ِ
ﲔ ﺍﹾﺛَﻨْﻴ ﹺﻦ:
ﻆ ﺷﻴﺌ ﹺ ﺃ ﹾﻥ ﻧُﻼﺣ ﹶ
ﺠﺐُ ﺃ ﹾﻥ ﻻ َﻧ ﹾﺄﺧُ ﹶﺬ ﻫﺬﺍ ﺍﻟﺘﺎﺭﻳ َﺦ ﻋ ْﻦ ﺃﻋـﺪﺍ ِﺀ ﺍﻹﺳـﻼ ﹺﻡ ﺃ ﱠﻣﺎ ﺃ ﱠﻭﹸﻟ ُﻬﻤَﺎ ﻓﻴ ﹺ
ﺴ ﹺﻬﻢْ ،ﺣﺘﱠﻰ ﻻ َﻧ ﹾﺄﺧُ ﹶﺬ ﲔ ﺃْﻧ ﹸﻔ ِ
ﲔ ﹶﻟﻪُ ،ﺑﻞ َﻧ ﹾﺄﺧُ ﹶﺬﻩُ ﺑﺎﻟﺘﺤﻘﻴ ﹺﻖ ﺍﻟﺪﻗﻴ ﹺﻖ ﻣ َﻦ ﺍﳌﺴﻠﻤ َ ﻀ َ ﺍﳌﹸْﺒ ِﻐ ِ
ﺸﻤُﻮِﻟ ﱠﻲ ﺱ ﺍﻟ ُ ﺸ ﱠﻮ َﻫ ﹶﺔ .ﻭﺍﻟﺸﻲ ُﺀ ﺍﻟﺜﺎﱐ ﻫ َﻮ ﺃﻧﱠ ُﻪ ﻻ ﳚُﻮ ُﺯ ﺃ ﹾﻥ ﻧﺴﺘﻌﻤ ﹶﻞ ﺍﻟ ِﻘﻴَﺎ َ ﺍﻟﺼﻮﺭ ﹶﺓ ﺍﳌﹸ َ
ﻋﻠﻰ ﺍﺠﻤﻟﺘﻤ ﹺﻊ ﰲ ﺗﺎﺭﻳ ﹺﺦ ﺍﻷﻓﺮﺍﺩِ ،ﻭﻻ ﰲ ﺗﺎﺭﻳ ﹺﺦ ﻧﺎ ِﺣَﻴ ٍﺔ ﻣ َﻦ ﺍﺠﻤﻟﺘﻤﻊﹺ ،ﻓ ِﻤ َﻦ ﺍﳋﻄِﺄ ﺃ ﹾﻥ
ﻱ ﻣ ْﻦ ﺗﺎﺭﻳ ﹺﺦ َﻳﺰﹺﻳ َﺪ َﻣﹶﺜﻼﹰ ،ﻭﺃ ﹾﻥ ﻧﺄﺧ ﹶﺬ ﺗﺎﺭﻳ َﺦ ﺍﻟﻌﺼ ﹺﺮ ﺍﻟﻌﺒﱠﺎﺳِـ ﱢﻲ ﻧﺄﺧ ﹶﺬ ﺍﻟﻌﺼ َﺮ ﺍﻷُ َﻣ ﹺﻮ ﱠ
ﻚ ﻻ ﳚﻮ ُﺯ ﺃ ﹾﻥ ﳓﻜ َﻢ ﻋﻠﻰ ﺍﺠﻤﻟﺘﻤ ﹺﻊ ﰲ ﺍﻟﻌـﺼ ﹺﺮ ﺙ ﺧﻠﻔﺎِﺋﻪِ ،ﻛﺬﻟ َ ﺾ ﺣﻮﺍﺩ ِ ﻣ ْﻦ ﺑﻌ ﹺ
ﺸ َﻌﺮَﺍ ِﺀ ﻒ ﻷﺧﺒـﺎ ﹺﺭ ﺍﳌﹸﺠﱠـﺎ ِﻥ ﻭﺍﻟـ ُ ﺏ ﺍﻷﻏﺎﱐ ﺍﻟﱠﺬﻱ ﺃﹸﱢﻟ َ ﺍﻟﻌﺒﱠﺎﺳ ﱢﻲ ﻣ ْﻦ ﻗﺮﺍﺀ ِﺓ ﻛِﺘﺎ ﹺ
ﺼ ﹺﺮ ﺤﻜﹸ َﻢ ﻋﻠـﻰ ﺍﻟﻌَـ ْ ﻑ ﻭﻣﺎ ﺷﺎ ﹶﻛﹶﻠﻬَﺎ ،ﻓَﻨ ْ ﺼ ﱡﻮ ِ
ﺐ ﺍﻟَﺘ َﻭﺍ ُﻷ َﺩﺑَﺎﺀِ ،ﺃ ْﻭ ﻣ ْﻦ ﻗﺮﺍﺀ ِﺓ ﹸﻛُﺘ ﹺ
ﺐ ﺃ ﹾﻥ ﻧﺄﺧ ﹶﺬ ﺍﺠﻤﻟﺘﻤ َﻊ ﺴ ﹴﻖ ﻭﹸﻓﺠُﻮﺭﹴ ،ﺃ ْﻭ ﻋﺼ ُﺮ ﺯُ ْﻫ ٍﺪ ﻭﺍْﻧ ِﻌﺰَﺍﻝﹴ ،ﺑ ﹾﻞ ﳚ ُ ـ ُﻪ ﻋﺼ ُﺮ ِﻓ ْ ﺑﺄﻧ ﱠ
ﻱ ﻋﺼﺮﹴ ،ﻭﺇﻧﱠﻤـﺎ ﺐ ﺗﺎﺭﻳ ُﺦ ﺍﺠﻤﻟﺘﻤ ﹺﻊ ﺍﻹﺳﻼ ِﻣ ﱢﻲ ﰲ ﺃ ﱢ ـ ُﻪ ﹶﻟ ْﻢ ُﻳ ﹾﻜَﺘ ْﺑﺄﻛ َﻤِﻠ ِﻪ .ﻋﻠﻰ ﺃﻧ ﱠ
ﻚ ﺃﻛﺜـﺮُﻫﻢ ﺾ ﺍﳌﹸَﺘَﻨ ﱢﻔﺬِﻳﻦَ ،ﻭﺍﻟﱠﺬﻳ َﻦ ﹶﻛَﺘﺒُﻮﺍ ﺫﻟ َﳊ ﱠﻜﺎ ﹺﻡ ﻭﺑﻌ ﹺ ﺐ ﻫ َﻮ ﺃﺧﺒﺎ ُﺭ ﺍ ﹸ ﺍﻟﱠﺬﻱ ﻛﹸِﺘ َ
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ﺺ.ﺡ ﺃ ْﻭ ﻣﺎ ِﺩﺡٌ ،ﻭﻻ ﻳُ ﹾﻘَﺒﻞﹸ ﻣﺎ ﻛﺘﺒﻮﻩ ﺩﻭ ﹶﻥ ﲤﺤﻴ ﹴ ﹶﻟْﻴﺴُﻮﺍ ﻣ َﻦ ﺍﻟﹸﺜﻘﹶﺎﺕِ ،ﻭﻫﻢ ﺇﻣﱠﺎ ﻗﺎ ِﺩ ٌ
ﻱ َﻧ ْﺪﺭُﺳُﻪُ ﻣـ ْﻦ ﲔ َﻧ ْﺪﺭُﺱُ ﺍﺠﻤﻟﺘﻤ َﻊ ﺍﻹﺳﻼﻣ ﱠﻲ ﻋﻠﻰ ﻫﺬﺍ ﺍﻷﺳﺎﺱﹺ ،ﺃ ْ ﻭﺣ َ
ﲨﻴ ﹺﻊ ﻧﻮﺍﺣﻴﻪِ ،ﻭﺑﺎﻟﺘﺤﻘﻴ ﹺﻖ ﺍﻟﺪﻗﻴﻖﹺ ،ﳒ ُﺪ ُﻩ ﺧ َﲑ ﺍﺠﻤﻟﺘﻤﻌﺎﺕِ ،ﻷﻧﱠ ُﻪ ﻫﻜﺬﺍ ﻛـﺎ ﹶﻥ ﰲ
ﻒ ﺍﻟﻘـﺮ ِﻥ ﺍﻟﺜـﺎﱐ ﺼ ِﺍﻟﻘﺮ ِﻥ ﺍﻷ ﱠﻭ ﹺﻝ ﻭﺍﻟﺜﺎﱐ ﻭﺍﻟﺜﺎﻟﺚِ ،ﹸﺛﻢﱠ ﺳﺎﺋ ﹺﺮ ﺍﻟﻘﺮﻭ ِﻥ ﺣﺘﱠﻰ ﻣُْﻨَﺘ َ
ﻋﺸ َﺮ ﺍﳍﺠﺮﻱﱢ ،ﻭﳒ ُﺪ ُﻩ ﻃﱠﺒ َﻖ ﺍﻹﺳﻼ َﻡ ﰲ ﲨﻴ ﹺﻊ ﻋُﺼﻮ ﹺﺭﻩِ ،ﺣﺘﱠﻰ ﺃﻭﺍﺧـ ﹺﺮ ﺍﻟﺪﻭﻟـ ِﺔ
ﻆ ﺃ ﱠﻥ ﺍﻟﺘﺎﺭﻳ َﺦ ﻻ ﺐ ﺃ ﹾﻥ ﻳُﻼﺣ ﹶ ﺻ ِﻔﻬَﺎ ﺩﻭﻟ ﹰﺔ ﺇﺳﻼﻣﱠﻴ ﹰﺔ .ﻋﻠﻰ ﺃ ﱠﻥ ﺍﻟﱠﺬﻱ ﳚ ُ ﺍﻟ ُﻌﹾﺜﻤَﺎﹺﻧﱠﻴ ِﺔ ﺑﻮ ْ
ﺼ َﺪ َﺭﹰﺍ ﻟﻠﻨﻈﺎ ﹺﻡ ﻭﺍﻟﻔﻘﻪِ ،ﺑ ﹺﻞ ﺍﻟﻨﻈﺎ ُﻡ ﻳُ ْﺆ َﺧﺬﹸ ﻣ ْﻦ ﻣﺼﺎﺩ ﹺﺭ ِﻩ ﺍﻟﻔﻘ ﹺﻬﻴﱠـ ِﺔ ﳚﻮ ُﺯ ﺃ ﹾﻥ ﻳﻜﻮ ﹶﻥ َﻣ ْ
ﲔ ﻧﺮﻳ ُﺪ ﺃ ﹾﻥ ﻧﻔﻬـ َﻢ ﺍﻟﻨﻈـﺎ َﻡ ﺲ ﻣﺼﺪﺭﹰﺍ ﻟﻪُ ،ﻓﺤ َ ﻻ ﻣ َﻦ ﺍﻟﺘﺎﺭﻳﺦﹺ ،ﻷ ﱠﻥ ﺍﻟﺘﺎﺭﻳ َﺦ ﻟﻴ َ
ﺐ ﺍﳌﺒﺪِﺃ ﺍﻟـﺸﻴﻮﻋ ﱢﻲ ﺍﻟﺸُﻴﻮ ِﻋﻲﱠ ﻻ ﻧﺄﺧ ﹸﺬ ُﻩ ﻣ ْﻦ ﺗﺎﺭﻳ ﹺﺦ ﺭﻭﺳﻴﺎ ،ﺑ ﹾﻞ ﻧﺄﺧ ﹸﺬ ُﻩ ﻣ ْﻦ ﻛﺘ ﹺ
ﻱ ﻻ ﻧﺄﺧ ﹸﺬ ُﻩ ﻣ ْﻦ ﺗﺎﺭﻳ ﹺﺦ ﺇﳒﻠﺘﺮﺍ ﺑـ ﹾﻞ ﻑ ﺍﻟﻔﻘ َﻪ ﺍﻹﳒﻠﻴ ﹺﺰ ﱠ ﲔ ﻧﺮﻳ ُﺪ ﺃ ﹾﻥ ﻧﻌﺮ َ ﺴﻪِ ،ﻭﺣ َ ﻧﻔ ِ
ﻱ ﻧﻈﺎ ﹴﻡ ﺃﻭ ﻗﺎﻧﻮ ٍﻥ. ﻧﺄﺧ ﹸﺬ ُﻩ ﻣ َﻦ ﺍﻟﻔﻘ ِﻪ ﺍﻹﳒﻠﻴﺰﻱﱢ ،ﻭﻫﺬﺍ ﻳﻨﻄﺒ ُﻖ ﻋﻠﻰ ﺃ ﱢ
ﲔ ﻧﺮﻳ ُﺪ ﻣﻌ ﹺﺮﹶﻓَﺘﻪُ ﻭﺃﺧ ﹶﺬﻩُ ﻻ ﻭﺍﻹﺳـﻼ ُﻡ ﻣﺒﺪﹲﺃ ﻟ ُﻪ ﻋﻘﻴﺪﹲﺓ ﻭﻧﻈـﺎﻡٌ ،ﻓﺤـ َ
ﺚ ﻣﻌــﺮﹶﻓﺘُﻪُ ﻭﻻ ﳚـﻮ ُﺯ ﺃ ﹾﻥ ﳒﻌ ﹶﻞ ﺍﻟﺘﺎﺭﻳ َﺦ ﻣﺼـﺪﺭﹰﺍ ﻟ ُﻪ ﻣﻄـﻠﻘﺎﹰ ،ﻻ ﻣ ْﻦ ﺣﻴ ﹸ
ﻁ ﺃﺣﻜﺎ ِﻣ ِﻪ. ﺚ ﺍ ْﺳِﺘْﻨﺒَﺎ ﹸﻣ ْﻦ ﺣﻴ ﹸ
ﺐ ﺍﻟ ِﻔ ﹾﻘ ِﻪ ﺍﻹﺳْﻼ ِﻣﻲﱢ ،ﻭﺃﻣﱠﺎ ﻣـ ْﻦ ﺼ َﺪﺭُ َﻣ ْﻌ ﹺﺮﹶﻓِﺘ ِﻪ ﻓﻬ َﻮ ﻛﺘ ُ ﺃ ﱠﻣﺎ ِﻣ ْﻦ َﺣْﻴﺚﹸ َﻣ ْ
ﺼ ﱡﺢ ﺃ ﹾﻥ
ﻚ ﻻ ﻳَـ ِ ﻁ ﺃﺣْﻜﺎ ِﻣ ِﻪ ﻓﻬ َﻮ ﹶﺃ ِﺩﱠﻟُﺘﻬَﺎ ﺍﻟَﺘ ﹾﻔﺼِﻴِﻠﱠﻴ ﹸﺔ .ﻭﻟـﺬﻟ َ ﺚ ﻣﺼﺪ ُﺭ ﺍ ْﺳِﺘْﻨﺒَﺎ ِ ﺣﻴ ﹸ
ﺚﺚ ﻣﻌﺮﻓُﺘﻪُ ،ﻭﻻ ﻣ ْﻦ ﺣﻴ ﹸ ﻳﻜﻮ ﹶﻥ ﺍﻟﺘﺎﺭﻳ ُﺦ ﻣَﺼﺪﺭﹰﺍ ﻟﻠﻨﻈﺎ ﹺﻡ ﺍﻹﺳﻼﻣﻲﱢ ،ﻻ ﻣ ْﻦ ﺣﻴ ﹸ
ﺍﻻﺳْـِﺘﺪْﻻ ﹸﻝ ﺑﻪِ ،ﻭﻋﻠﻴ ِﻪ ﻓﹶﻼ َﻳﺼِـ ﱡﺢ ﺃ ﹾﻥ ﻳﻜــﻮ ﹶﻥ ﺗـﺎﺭﻳ ُﺦ ﻋﻤــ َﺮ ﺑـ ﹺﻦ
ﺍﳋـﻄﱠﺎﺏﹺ ،ﺃﻭ ﻋُﻤ َﺮ ﺑ ﹺﻦ ﻋﺒ ِﺪ ﺍﻟﻌﺰﻳﺰﹺ ،ﺃﻭ ﻫَﺎﺭﻭ ﹶﻥ ﺍﻟ َﺮﺷِﻴﺪِ ،ﺃ ْﻭ ﻏ ﹺﲑﻫِـ ْﻢ َﻣ ْﺮ ﹺﺟﻌَـﹰﺎ
ﺐﺖ َﻋْﻨ ُﻬﻢْ ،ﻭﻻ ﰲ ﺍﻟﻜﺘ ﹺ ﺙ ﺍﻟﺘﺎﺭﳜﱠﻴ ِﺔ ﺍﻟﱠﱵ ﺭُ ﹺﻭَﻳ ْ ﺸ ْﺮ ِﻋﱠﻴﺔِ ،ﻻ ﰲ ﺍﳊﻮﺍﺩ ِ ِﻟﻸﺣْﻜﺎ ﹺﻡ ﺍﻟ َ
ﻱ ِﻟﻌُﻤ َﺮ ﰲ ﺣﺎﺩﺛ ٍﺔ ﻓﺈﻧﱠﻤﺎ ُﻳﱠﺘﺒَـ ُﻊ ﺑﺎ ْﻋِﺘﺒَـﺎ ﹺﺭ ِﻩ ﺖ ﰲ ﺗﺎﺭ ِﳜ ﹺﻬ ْﻢ .ﻭﺇﹺﺫﺍ ﺍﱡﺗﹺﺒ َﻊ َﺭﹾﺃ ٌ ﺍﻟﱠﱵ ﹸﺃﱢﻟ ﹶﻔ ْ
ﺣُ ﹾﻜ َﻤﹰﺎ َﺷ ْﺮ ِﻋﱠﻴﹰﺎ ﺍﺳﺘﻨﺒﻄ ُﻪ ﻋُ َﻤﺮُ ﻭ ﹶﻃﱠﺒ ﹶﻘﻪُ ،ﻛﻤﺎ ﻳُﱠﺘَﺒ ُﻊ ﺍﳊﻜ ُﻢ ﺍﻟﱠﺬﻱ ﺍﺳﺘﻨﺒﻄ ُﻪ ﺃﺑﻮ َﺣﻨﹺﻴ ﹶﻔ ﹶﺔ
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ﻚ ﻓﻼ ﻭﺍﻟﺸَﺎِﻓ ِﻌ ﱡﻲ ﻭ َﺟ ْﻌ ﹶﻔﺮُ ﻭﺃﻣﺜﺎ ﹸﳍﻢْ ،ﻭﻻ ُﻳﺘﱠَﺒ ُﻊ ﺑﺎ ْﻋِﺘﺒَﺎ ﹺﺭ ِﻩ ﺣﺎﺩﺛ ﹰﺔ ﺗﺎﺭﳜﱠﻴ ﹰﺔ .ﻭﻋﻠﻰ ﺫﻟ َ
ﻭُﺟﻮ َﺩ ﻟﻠﺘﺎﺭﻳ ﹺﺦ ﰲ ﹶﺃ ْﺧ ِﺬ ﺍﻟﹺﻨﻈﹶﺎﻡﹺ ،ﻭﻻ ﰲ َﻣ ْﻌ ﹺﺮﹶﻓِﺘ ِﻪ .ﻋﻠﻰ ﺃ ﱠﻥ َﻣ ْﻌ ﹺﺮﹶﻓ ﹶﺔ ﹶﻛ ْﻮ ِﻥ ﺍﻟﻨﻈـﺎ ﹺﻡ
ﻱ
ﻚ ﻣ َﻦ ﺍﻟﺘﺎﺭﻳﺦﹺ ،ﺑ ﹾﻞ ُﺗﺆْﺧ ﹸﺬ ﻣ َﻦ ﺍﻟﻔ ﹾﻘ ِﻪ ،ﻷ ﱠﻥ ﺃ ﱠ ﻛﺎ ﹶﻥ ُﻣ ﹶﻄﺒﱠﻘﹰﺎ ﺃ ْﻡ ﻻ ،ﻻ ُﺗ ْﺆ َﺧﺬﹸ ﻛﺬﻟ َ
ﺖ ﻟ ُﻪ ﻣﺸﺎﻛﻞﹸ ،ﻭﻛﺎ ﹶﻥ ُﻳﻌَﺎِﻟﺞُ ﻫﺬ ِﻩ ﺍﳌـﺸﺎ ِﻛ ﹶﻞ ﺑﻨﻈـﺎﻡﹴ، ﺼ ﹴﺮ ﻣ َﻦ ﺍﻟ ُﻌﺼُﻮ ﹺﺭ ﻛﺎﻧ ْ َﻋ ْ
ﺖ ﺗُﻌﺎﹶﻟﺞُ ﺑ ِﻪ ﺍﳌـﺸﺎﻛ ﹸﻞ ﻻ َﻧ ْﺮﺟﹺـ ُﻊ ﺇﱃ ﻑ ﻣﺎ ﻫ َﻮ ﺍﻟﻨﻈﺎ ُﻡ ﺍﻟﱠﺬﻱ ﻛﺎﻧ ْ ﻓﺤﺘﱠﻰ َﻧ ْﻌ ﹺﺮ َ
ﺐ ﺃ ﹾﻥ ﻧَﺮﺟـ َﻊ ﺇﱃ ﺙ ﺍﻟﺘﺎﺭﻳﺦﹺ ،ﻷﻧﱠ ُﻪ ﺇﱠﻧ َﻤﺎ َﻳْﻨﻘﹸﻞﹸ ﺇﹶﻟْﻴﻨَﺎ ﺍﻷﺧﺒﺎ َﺭ َﻧ ﹾﻘﻼﹰ ،ﺑ ﹾﻞ ﳚ ُ ﺣﻮﺍﺩ ِ
ﻉ ﺇﻟﻴ ِﻪ ﻻ ﳒ ُﺪ ﻓﻴـ ِﻪ ﻱ ﺇﱃ ﺍﻟﻔﻘ ِﻪ ﺍﻹﺳﻼ ِﻣ ﱢﻲ .ﻭﺑﺎﻟ ُﺮﺟُﻮ ﹺ ﺍﻟﻨﻈﺎ ﹺﻡ ﺍﻟﱠﺬﻱ ﻛﺎ ﹶﻥ ُﻳ ﹶﻄﱠﺒﻖُ ،ﺃ ْ
ﻱ ﻧﻈﺎ ﹴﻡ ﺍ ْﺧﺘَﺎ َﺭﻩُ ﺍﳌﺴﻠﻤﻮ ﹶﻥ ﻣ ْﻦ ِﻋْﻨ ِﺪ ﻱ ﻧﻈﺎ ﹴﻡ ﺃﺧ ﹶﺬﻩُ ﺍﳌﺴﻠﻤﻮ ﹶﻥ ﻣ ْﻦ ﻏ ﹺﲑ ِﻫﻢْ ،ﻭﻻ ﺃ ﱠ ﺃﱠ
ﹶﺃْﻧﻔﹸﺴِـ ﹺﻬﻢْ ،ﺑ ﹾﻞ ﳒـ ُﺪ ُﻩ ﻛﱠﻠ ُﻪ ﺃﺣﻜﺎﻣﹰﺎ ﺷـﺮ ِﻋﱠﻴ ﹰﺔ ُﻣﺴْـﺘَـﻨْـَﺒـ ﹶﻄ ﹰﺔ ﻣ َﻦ ﺍﻷﺩﻟﱠـ ِﺔ
ﲔ ﻛﺎ ﹶﻥ ِﺣ ْﺮﺻُﻬُ ْﻢ ﺷَﺪﻳﺪﹰﺍ ﻋﻠﻰ َﺗْﻨ ِﻘَﻴ ِﺔ ﺍﻟ ِﻔ ﹾﻘ ِﻪ ﻣ َﻦ ﺍﻷﻗﹾـﻮﺍ ﹺﻝ ﺍﻟﺸﺮ ِﻋﱠﻴﺔِ ،ﻭﺃ ﱠﻥ ﺍﳌﺴﻠﻤ َ
ﺕ ﺍﻟﻀَـﻌِﻴ ﹶﻔﺔِ ،ﺣﺘﱠﻰ َﻧﻬَـﻮْﺍ ﻋـ ﹺﻦ ﺍﻟﻌﻤـ ﹺﻞ ﻱ ﻣ َﻦ ﺍﻻﺳْـِﺘﻨْـﺒَﺎﻃﹶﺎ ِ ﻀﻌِﻴ ﹶﻔﺔِ ،ﺃ ْ ﺍﻟ َ
ﺠَﺘ ﹺﻬ ٍﺪ ﻣُ ﹾﻄﹶﻠ ﹴﻖ. ﻒ ﻭﻟ ْﻮ ﻛﺎ ﹶﻥ ِﻟﻤُ ْ ﺑﺎﻟﻘﻮ ﹺﻝ ﺍﻟﻀﻌﻴ ِ
ﺸﺮﹺﻳ ِﻌﻲﱞ ﻏ ُﲑ ﺍﻟﻔﻘ ِﻪ ﺍﻹﺳْﻼﻣ ﱢﻲ ﰲ ﺍﻟﻌـﺎ ﹺﱂ ﻚ ﻻ ﻳﻮﺟ ُﺪ َﻧﺺﱞ ﻭﺍ ِﺣ ٌﺪ َﺗ ْ ﻭﻟﺬﻟ َ
ﺺ
ﺴﺐُ .ﻭﻭﺟﻮ ُﺩ ﻧـ ﱟ ﺤْ ﺍﻹﺳـﻼﻣ ﱢﻲ ﹸﻛﱢﻠﻪِ ،ﺑ ﹺﻞ ﺍﳌﻮﺟﻮ ُﺩ ﻫ َﻮ ﺍﻟﻔﻘ ُﻪ ﺍﻹﺳﻼﻣ ﱡﻲ ﹶﻓ َ
ﻓﻘ ﹺﻬ ﱟﻲ ﻭﺣ َﺪﻩُ ﰲ ﺃﻣﱠـ ٍﺔ ﺩﻭ ﹶﻥ ﺃ ﹾﻥ ﻳُﻮﺟَـ َﺪ ﻣ َﻌﻪُ َﻧﺺﱞ ﺁ َﺧﺮُ َﻳ ُﺪﻝﱡ ﻋﻠﻰ ﺃ ﱠﻥ ﺍﻷُ ﱠﻣ ﹶﺔ ﹾﱂ
ﺺ.ﺗﻜ ْﻦ ﺗﺴﺘ ْﻌ ِﻤﻞﹸ ﰲ ﺗﺸﺮﻳ ِﻌﻬَﺎ ﻏ َﲑ ﻫﺬﺍ ﺍﻟَﻨ ﱢ
ﺽ ﹶﻛْﻴ ِﻔﱠﻴ ِﺔ ﺖ ﹺﺇﹶﻟْﻴ ِﻪ ﹶﻓﹺﺈﱠﻧﻤَﺎ ﻳُ ﹾﻠَﺘ ﹶﻔﺖُ ﹺﺇﹶﻟْﻴ ِﻪ ﻻ ْﺳِﺘ ْﻌﺮَﺍ ﹺ
ﻭﺍﻟﺘَﺎﺭﹺﻳﺦُ ﹺﺇﺫﹶﺍ ﺟَﺎ َﺯ ﹶﺃ ﹾﻥ ﻳُ ﹾﻠَﺘ ﹶﻔ َ
ﺴﻴَﺎ ِﺳﱠﻴﺔﹶ ،ﹶﻓَﺘﺮَﻯ ﻓِﻴﻬﹺـﺎ ﹶﻛْﻴ ِﻔﻴﱠـ ﹶﺔ ﺙ ﺍﻟ ِ ﳊﻮَﺍ ِﺩ ﹶ ﺍﻟَﺘ ﹾﻄﺒﹺﻴ ﹺﻖ .ﻭﻳُ ْﻤ ِﻜﻦُ ﹶﺃ ﹾﻥ َﻳ ﹾﺬﻛﹸ َﺮ ﺍﻟﺘَﺎﺭﹺﻳﺦُ ﺍ ﹶ
ﺤﻘِﻴ ﹺﻖ ﺍﻟـ َﺪﻗِﻴ ﹺﻖ ﻣِـ َﻦ ﻀﹰﺎ ﻻ َﻳﺠُﻮ ُﺯ ﹶﺃ ﹾﻥ َﻧ ﹾﺄﺧُ ﹶﺬﻩُ ﹺﺇﻻﱠ ﺑﹺـﺎﻟَﺘ ْ ﺍﻟَﺘ ﹾﻄﺒﹺﻴ ﹺﻖ .ﹺﺇﻻﱠ ﹶﺃﻥﱠ َﻫﺬﹶﺍ ﹶﺃْﻳ َ
ﺐ ﺍﻟﺘَﺎ ﹺﺭ ِﳜﱠﻴﺔﹸ ،ﻭﺍﻟﺜﺎﱐ ﺍﻵﺛﹶـﺎﺭُ، ﲔ .ﻭِﻟ ﹾﻠﺘَﺎﺭﹺﻳ ﹺﺦ ﺛﹶﻼﹶﺛﺔﹸ َﻣﺼَﺎ ِﺩ َﺭ :ﹶﺃ َﺣ ُﺪﻫَﺎ ﺍﻟ ﹸﻜُﺘ ُ ﺴِﻠ ِﻤ َ
ﺍﳌﹸ ْ
ﻚ َﻷﱠﻧﻬَـﺎ ﺼﺪَﺭﹰﺍ ﻣُ ﹾﻄﹶﻠ ﹶﻘﹰﺎ ﻭ ﹶﺫِﻟ َ
ﺨ ﹶﺬ َﻣ ْ ﺐ ﻓﻼ َﻳﺠُﻮ ُﺯ ﹶﺃ ﹾﻥ ﺗُﱠﺘ َ ﻭﺍﻟﺜﺎِﻟﺚﹸ ﺍﻟ ﹺﺮﻭَﺍَﻳﺔﹸ .ﹶﺃﻣﱠﺎ ﺍﻟ ﹸﻜُﺘ ُ
ﺤﺸَﻰ ﺑﺎﻟﻜﹶـ ِﺬﺏﹺ، ﺖ ُﺗ ْ ﺴﻴَﺎ ِﺳﱠﻴﺔِ ،ﻭﻛﹶﺎَﻧ ْ ﻑ ﺍﻟ ِ ﺖ ﰲ َﺟﻤِﻴ ﹺﻊ ﺍﻟ ُﻌﺼُﻮ ﹺﺭ ِﻟ ﹾﻠ ﹸﻈﺮُﻭ ِ ﻀ َﻌ َْﺧ َ
٥٥
ﺖ ﻋَـْﻨ ُﻬ ْﻢ ﰲ ﹶﺃﻳﱠـﺎ ﹺﻡ ﺿ ﱠﺪ ﺍﱠﻟﺬِﻳ َﻦ ﹸﻛِﺘﺒَـ ْ ﺖ ﰲ ﹶﺃﻳﱠﺎ ِﻣﻪِ ،ﻭﹺﺇﻣﱠﺎ ِ ﺐ ﺍﱠﻟﺬِﻱ ﻛﹸِﺘَﺒ ْ ﹺﺇﻣﱠﺎ ﹺﺑﺠَﺎﹺﻧ ﹺ
ﺼﺮَ ،ﻓﹺﺈﱠﻧﻬَﺎ ﹶﻗﺒْـ ﹶﻞ ﻚ ﺗَﺎﺭﹺﻳﺦُ ﺍﻷُ ْﺳ َﺮ ِﺓ ﺍﻟ َﻌﹶﻠ ﹺﻮﱠﻳ ِﺔ ﰲ ِﻣ ْ ﹶﻏْﻴ ﹺﺮ ِﻫﻢْ ،ﻭﹶﺃ ﹾﻗ َﺮﺏُ َﺩﻟِﻴ ﹴﻞ َﻋﻠﹶﻰ ﹶﺫِﻟ َ
ﺸ ﹺﺮﹶﻗ ﹲﺔ ﻭَﺑ ْﻌ َﺪ ١٩٥٢ﻡ َﺗ َﻐﱠﻴ َﺮ َﻫﺬﹶﺍ ﺍﻟﺘَﺎﺭﹺﻳﺦُ ﺇﹺﱃ ﺻُﻮ َﺭ ٍﺓ ﺖ ﹶﻟﻬَﺎ ﺻُﻮ َﺭﹲﺓ ﻣُ ْ ١٩٥٢ﻡ ﻛﹶﺎَﻧ ْ
ﺼ ﹺﺮﻧَﺎ
ﺴﻴَﺎ ِﺳﱠﻴ ِﺔ ﰲ َﻋ ْ ﺙ ﺍﻟ ِ ﳊﻮَﺍ ِﺩ ِ ﻚ ﺗَﺎ ﹺﺭﻳ ُﺦ ﺍ ﹶﺖ َﻋﹶﻠْﻴ ِﻪ .ﻭ ِﻣﹾﺜﻞﹸ ﹶﺫِﻟ َ ﺲ ﻣَﺎ ﻛﹶﺎَﻧ ْ ﻗﹶﺎِﺗ َﻤ ٍﺔ َﻋ ﹾﻜ َ
ﺼﺪَﺭﹰﺍ ﺐ ﺍﻟﺘَﺎﺭﹺﳜﻴﱠـ ﹸﺔ ﻣَـ ْ ﺨ ﹶﺬ ﺍﻟ ﹸﻜﺘُـ ُ ﻚ ﻻ َﻳﺠُﻮ ُﺯ ﹶﺃ ﹾﻥ ﺗُـﱠﺘ َ َﻫﺬﹶﺍ ،ﻭﻓﻴﻤَﺎ ﹶﻗْﺒﹶﻠﻪُ .ﻭﻟ ﹶﺬِﻟ َ
ﺻﺤَﺎُﺑﻬَﺎ. ﺼﱠﻴ ﹰﺔ ﹶﻛَﺘَﺒﻬَﺎ ﹶﺃ ْ
ﺨِ ﺕ َﺷ ْ ﺖ ُﻣ ﹶﺬ ﱢﻛﺮَﺍ ٍﻟِﻠﺘَﺎﺭﹺﻳﺦﹺَ ،ﺣﺘﱠﻰ ﻭﻟ ْﻮ ﻛﹶﺎَﻧ ْ
ﺖ ﹺﺑَﻨﺰَﺍ َﻫ ٍﺔ ﺗُ ْﻌ ِﻄﻲ َﺣﻘِﻴ ﹶﻘ ﹰﺔ ﺗَﺎﺭﹺﳜﻴﱠـ ﹰﺔ ﺃ ﱠﻣﺎ ِﻣ ْﻦ َﺣْﻴﺚﹸ ﺍﻵﺛﹶﺎ ُﺭ ﻓﹺﺈﻧﱠﻬﺎ ﹺﺇﺫﹶﺍ ﺩُ ﹺﺭ َﺳ ْ
ﻼ ﺗَﺎﺭﹺﳜﱠﻴﺎﹰ ،ﻭﹶﻟ ِﻜﱠﻨﻬَﺎ َﺗ ُﺪﻝﱡ َﻋﻠﹶـﻰ ﺴ ﹾﻠﺴُ ﹰﺸﻜﱢ ﹸﻞ َﺗ َ ﺖ ﻻ ُﺗ َ ﺸ ْﻲﺀِ ،ﻭ َﻫ ِﺬ ِﻩ ﻭﹺﺇ ﹾﻥ ﻛﹶﺎَﻧ ْ َﻋ ﹺﻦ ﺍﻟ َ
ﲔ ﰲ ﺑﹺﻼ ِﺩ ِﻫ ْﻢ َﺳﻮَﺍ ٌﺀ ﺃﹶﻛـﺎ ﹶﻥ ﺴِﻠ ِﻤ ﹺﺙ .ﻭ ِﻣ ْﻦ ﺗَـﺘَـﱡﺒ ﹺﻊ ﺁﺛﹶﺎ ﹺﺭ ﺍﳌﹸ ْ ﳊﻮَﺍ ِﺩ ِ ﺾﺍﹶ ﺕ َﺑ ْﻌ ﹺ ﹸﺛﺒُﻮ ِ
ﻱ َﺷ ْﻲ ٍﺀ ﻳُ ْﻌَﺘَﺒﺮُ ﹶﺃﺛﹶﺮﹰﺍ ﺗَﺎﺭﹺﳜﱠﻴﺎﹰَ ،ﻳ ُﺪﻝﱡ ﺩَﻻﹶﻟ ﹰﺔ ﹶﻗ ﹾﻄ ِﻌﱠﻴ ﹰﺔ َﻋﻠﹶﻰ ﰲ ﹺﺑﻨَﺎِﺋ ﹺﻬﻢْ ،ﺃﹶﻡ ﹶﺃ َﺩﻭَﺍِﺗ ﹺﻬ ْﻢ ،ﺃﹶﻡ ﹶﺃ ﱢ
ـ ُﻪ ﹶﻟ ْﻢ َﻳ ﹸﻜ ْﻦ َﻣ ْﻮﺟُﻮ َﺩﹰﺍ ﰲ ﺍﻟﻌﺎ ﹺﱂ ﺍ ِﻹﺳْﻼ ِﻣ ﱢﻲ ﹸﻛﻠﱢـ ِﻪ ﹺﺇﻻﱠ ﺍ ِﻹﺳْـﻼﻡُ ،ﻭﹺﺇﻻﱠ ﹺﻧﻈﹶـﺎﻡُ ﺃﹶﻧ ﱠ
ﺼ ﱡﺮﻓﹶﺎﺗُﻬُ ْﻢ
ﲔ ﻭ َﺣﻴَﺎُﺗ ُﻬ ْﻢ ﻭﺗَـ َ ﺴِﻠ ِﻤ ﹺﺍ ِﻹﺳْﻼﻡﹺ ،ﻭﹺﺇﻻﱠ ﹶﺃ ْﺣﻜﹶﺎ ُﻡ ﺍ ِﻹﺳْﻼ ﹺﻡ ،ﻭﻛﹶﺎ ﹶﻥ َﻋْﻴﺶُ ﺍﳌﹸ ْ
ﺲ ﹶﻏْﻴﺮُ. ﹸﻛﻠﱡﻬَﺎ ﹺﺇﺳْﻼ ِﻣﱠﻴ ﹰﺔ ﹶﻟْﻴ َ
ﺤ ِﺔ ﺍﱠﻟﺘِـﻲ ﺼﺤِﻴ َ ﺼ َﺪﺭُ ﺍﻟﺜﺎِﻟﺚﹸ ﻭﻫُ َﻮ ﺍﻟ ﹺﺮﻭَﺍَﻳﺔﹸ ﻓﻬُ َﻮ ِﻣ َﻦ ﺍ ﹶﳌﺼَﺎ ِﺩ ﹺﺭ ﺍﻟـ َ ﺃ ﱠﻣﺎ ﺍ ﹶﳌ ْ
ﻚ ﰲ ﹺﺭ َﻭﺍﻳَـ ِﺔ ﺖ ﺍﻟ ﹺﺮﻭَﺍَﻳﺔﹸ ،ﻭُﻳﺘﱠَﺒ ُﻊ ﻓِﻴ ِﻪ ﺍﻟ ﹶﻄﺮﹺﻳ ُﻖ ﺍﱠﻟﺬِﻱ ﺳُـِﻠ َ ﺤ ِ ﺻﱠ ﻳُ ْﻌَﺘ َﻤﺪُ َﻋﹶﻠْﻴﻬَﺎ ﹺﺇﺫﹶﺍ َ
ﲔ ﲔ ﺣِـ َ ﺴِﻠ ِﻤ َ
ﺠﺪُ ﺍﳌﹸ ْ ﻚ َﺗ ﹺ ﺏ ﻳُ ﹾﻜَﺘﺐُ ﺍﻟﺘَﺎﺭﹺﻳﺦُ .ﻭﻟ ﹶﺬِﻟ َ ﺚ .ﻭ َﻋﻠﹶﻰ َﻫﺬﹶﺍ ﺍ ُﻷ ْﺳﻠﹸﻮ ﹺ ﳊﺪِﻳ ِ ﺍﹶ
ﺐ ﺍﻟﺘَﺎﺭﹺﻳ ﹺﺦ ﺍﻟ ﹶﻘ ِﺪﳝَـ ﹶﺔ ﺠﺪُ ﻛﹸﺘُ َ َﺑ َﺪﺃﹸﻭﺍ ُﻳ َﺆﱢﻟﻔﹸﻮ ﹶﻥ ﺳَﺎﺭُﻭﺍ َﻋﻠﹶﻰ ﹶﻃﺮﹺﻳ ﹶﻘ ِﺔ ﺍﻟ ﹺﺮﻭَﺍَﻳ ِﺔ .ﻭﳍﺬﺍ َﻧ ﹺ
ﺏ. ﺖ َﻋﻠﹶﻰ َﻫﺬﹶﺍ ﺍﻷُﺳْـﻠﹸﻮ ﹺ ﺤ ﹺﻮ ِﻫﻤَﺎ ،ﹸﺃﱢﻟ ﹶﻔ ْﻛﺘَﺎﺭﹺﻳ ﹺﺦ ﺍﻟ ﹶﻄَﺒ ﹺﺮﻱﱢ ،ﻭ ِﺳ َﲑ ِﺓ ﺍْﺑ ﹺﻦ ِﻫﺸَﺎﻡﹴ ،ﻭَﻧ ْ
ﺐﺴِﻠﻤُﻮ ﹶﻥ ﻻ َﻳﺠُﻮ ُﺯ ﹶﻟ ُﻬ ْﻢ ﹶﺃ ﹾﻥ ُﻳ َﻌﻠﱢﻤُﻮﺍ ﹶﺃْﺑﻨَﺎ َﺀ ُﻫ ْﻢ ﺗَﺎ ﹺﺭ ﹶﳜﻬُ ْﻢ ِﻣ َﻦ ﺍﻟ ﹸﻜﺘُـ ﹺ ﻭ َﻋﻠﹶﻰ َﻫﺬﹶﺍ ﻓﺎ ﹸﳌ ْ
ﺽ َﺗ ﹾﻄﺒﹺﻴ ﹺﻖ
ﺐ ِﻣﹾﺜﻠﹸﻬَﺎ ،ﹶﻛﻤَﺎ ﻻ َﻳﺠُﻮ ُﺯ ﹶﺃ ﹾﻥ ﻳُ ْﺆ َﺧ ﹶﺬ ﺍ ْﺳِﺘ ْﻌﺮَﺍ ُ ﺖ ﻭ َﻣﺼَﺎ ِﺩ ُﺭﻫَﺎ ﹸﻛُﺘ ٌ ﺍﱠﻟﺘِﻲ ﹸﺃﱢﻟ ﹶﻔ ْ
ﻚ َﻳَﺘَﺒﱠﻴﻦُ ﹶﺃﻥﱠ ﺍ ِﻹﺳْﻼ َﻡ ﻃﹸﱢﺒ َﻖ َﻭ ْﺣ َﺪﻩُ َﻋﻠﹶﻰ ﹺﻧﻈﹶﺎ ﹺﻡ ﺍ ِﻹﺳْﻼ ﹺﻡ ِﻣ ْﻦ َﻫﺬﹶﺍ ﺍﻟﺘَﺎﺭﹺﻳ ﹺﺦ .ﻭ ِﻣ ْﻦ ﹶﺫِﻟ َ
ﺍﻷُ ﱠﻣ ِﺔ ﺍ ِﻹﺳْﻼ ِﻣﱠﻴﺔِ ،ﻭﹶﻟ ْﻢ ُﻳ ﹶﻄﱠﺒ ْﻖ ﹶﻏْﻴﺮُﻩُ ﰲ َﺟﻤِﻴ ﹺﻊ ﺍﻟ ُﻌﺼُﻮ ﹺﺭ.
ﳊﹶﻠﻔﹶـﺎ ِﺀ ﻭﹶﺃ ْﻋﻠﹶـ َﻦ ﳊ ْﺮﺏُ ﺍﻟﻌﺎ ِﳌﱠﻴ ﹸﺔ ﺍﻷُﻭﱃ ﺑﺎْﻧِﺘﺼَﺎ ﹺﺭ ﺍ ﹸ ﺖﺍﹶ ﹶﻏْﻴ َﺮ ﹶﺃﻧﱠ ُﻪ ُﻣْﻨ ﹸﺬ ﺍْﻧَﺘ َﻬ ِ
٥٦
ﺏ
ﳊﺮُﻭ ُ ﺖﺍﹸ ﻼ" :ﺍﻵ ﹶﻥ ﺍْﻧَﺘ َﻬ ِ ﺱ ﻗﹶﺎِﺋ ﹰﺖ ﺍ ﹶﳌ ﹾﻘ ِﺪ ﹺﲔ ﺍﺣَﺘﻞﱠ َﺑْﻴ َ ﳊ ْﻤﹶﻠ ِﺔ ِﺣ َ ﺍﻟﻠﻮﺭ ُﺩ ﺍﻟﻠﻨﱯ ﻗﹶﺎِﺋﺪُ ﺍ ﹶ
ﱄﰲ ﺴَﺘ ْﻌ ِﻤﺮُ ُﻳ ﹶﻄﺒﱢ ُﻖ َﻋﹶﻠْﻴﻨَﺎ ﹺﻧﻈﹶﺎ َﻣﻪُ ﺍﻟ َﺮﹾﺃ ْﺳﻤَﺎ ﱠ
ﲔ ﻭﺍﻟﻜﺎِﻓﺮُ ﺍﳌﹸ ْ ﳊ ﹺ ﻚﺍِ ﺼﻠِﻴﺒﱠﻴ ﹸﺔ"ُ ،ﻣْﻨ ﹸﺬ ﹶﺫِﻟ َ ﺍﻟ َ
ﻚ ﻻ ُﺑﺪﱠ ﺠ َﻌ ﹶﻞ ﺍﻻْﻧﺘِﺼﺎ َﺭ ﺍﱠﻟﺬِﻱ ﹶﺃ ْﺣ َﺮ َﺯﻩُ ﹶﺃَﺑ ِﺪﱠﻳﹰﺎ .ﻭﻟ ﹶﺬِﻟ َ َﺟﻤِﻴ ﹺﻊ ُﺷﺆُﻭ ِﻥ ﺍﳊﹶﻴﺎﺓَِ ،ﺣﺘﱠﻰ َﻳ ْ
ﺴﹺﺒﹺﺒ ِﻪ َﻳَﺘ َﻤﻜﱠﻦُ ﺍﻻﺳﺘﻌﻤﺎ ُﺭ ِﻣ ْﻦ ﺑﹺﻼ ِﺩﻧَﺎ، ِﻣ ْﻦ َﺗ ْﻐﹺﻴ ﹺﲑ َﻫﺬﹶﺍ ﺍﻟﹺﻨﻈﹶﺎ ﹺﻡ ﺍﻟﻔﹶﺎ ِﺳ ِﺪ ﺍﻟﺒَﺎﱄ ،ﺍﱠﻟﺬِﻱ ﹺﺑ َ
ﺴَﺘﻄِﻴ َﻊ ﹶﺃ ﹾﻥ ﻼ َﺣﺘﱠـﻰ ﻧَـ ْ ﻭﻻ ُﺑﺪﱠ ِﻣ ْﻦ ﹶﻗ ﹾﻠ ِﻌ ِﻪ ِﻣ ْﻦ ُﺟﺬﹸﻭ ﹺﺭ ِﻩ ﹺﺑﹶﺄ ﹾﻛ َﻤِﻠ ِﻪ ﺟُ ْﻤﹶﻠ ﹰﺔ ﻭَﺗﻔﹾـﺼِﻴ ﹰ
ﳊﻴَﺎ ﹰﺓ ﺍ ِﻹﺳْﻼ ِﻣﱠﻴ ﹰﺔ.ﻒﺍ ﹶ ﺴَﺘ ﹾﺄﹺﻧ َ
َﻧ ْ
ﻱ ﹺﻧﻈﹶـﺎﻡﹴ ،ﻭﻣِـ ْﻦ ﻀ َﻊ َﺑ َﺪ ﹶﻝ ﹺﻧﻈﹶﺎ ِﻣﻨَﺎ ﹶﺃ ﱠﺤﱠﻴ ِﺔ ﺍﻟَﺘ ﹾﻔ ِﻜ ﹺﲑ ﹶﺃ ﹾﻥ َﻧ َ
ﻭﹺﺇﻧﱠ ُﻪ ﹶﻟ ِﻤ ْﻦ َﺳ ﹾﻄ ِ
ﺖ ﺍﻟﹺﻨﻈﹶﺎ َﻡ َﻭﺣْـ َﺪﻩُ ﺩُﻭ ﹶﻥ َﻋﻘِﻴـ َﺪ ٍﺓ ﺿَـﺤَﺎﹶﻟ ِﺔ ﺍﻟ ِﻔ ﹾﻜ ﹺﺮ ﹶﺃ ﹾﻥ َﻧﻈﹸـ ﱠﻦ ﹶﺃﻥﱠ ﺍﻷُ ﱠﻣ ﹶﺔ ﹺﺇﺫﹶﺍ ﹶﻃﱠﺒ ﹶﻘ ِ
ﻳُْﻨ ِﻘﺬﹸﻫَﺎَ ،ﺑ ﹾﻞ ﻻ ُﺑﺪﱠ ﹶﺃ ﹾﻥ َﺗ ْﻌَﺘﹺﻨ َﻖ ﺍ ُﻷﻣﱠ ﹸﺔ ﺍﻟ َﻌﻘِﻴ َﺪ ﹶﺓ ﹶﺃ ﱠﻭﻻﹰ ،ﹸﺛﻢﱠ ﺗُ ﹶﻄﱢﺒ َﻖ ﺍﻟﹺﻨﻈﹶﺎ َﻡ ﺍ ﹸﳌْﻨَﺒﺜِـ َﻖ ﻋَـ ْﻦ
ﻕ
َﻫ ِﺬ ِﻩ ﺍﻟﻌَﻘــِﻴ َﺪﺓِ ،ﻭﺣِــﻴَﻨِﺌ ٍﺬ َﻳﻜﹸـﻮﻥﹸ َﺗ ﹾﻄﺒﹺﻴـﻖُ ﺍﻟﹺﻨﻈﹶــﺎ ﹺﻡ ﻭﺍﻋْـِﺘﻨَــﺎ ُ
ﻸﻣﱠـ ِﺔ ﺍﱠﻟﺘِﻲ ﺗَﺘﻜﹶــ ﱠﻮ ﹸﻥ َﻋﻠﹶـﻰ ﺍﻟﻌَـﻘِـﻴـ َﺪ ِﺓ ﻣُـﻨْـ ِﻘ ﹶﺬﹰﺍَ .ﻫﺬﹶﺍ ﺑﹺﺎﻟﹺﻨﺴْـﺒَـ ِﺔ ﻟ ُ
َﻣْﺒ َﺪﺃٍ ،ﻭَﺗﻘﹸﻮ ُﻡ َﺩ ْﻭﻟﹶـُﺘﻬَﺎ َﻋﻠﹶـﻰ ﻫَـﺬﹶﺍ ﺍ َﻷﺳَــﺎﺱﹺ ،ﹶﺃﻣﱠــﺎ ﺑﺎﻟﻨﹺـﺴْــﺒَـ ِﺔ
ﻚﺏ ﻭﺍﻷُ َﻣ ﹺﻢ ﻓﻼ ﺿَـﺮُﻭ َﺭ ﹶﺓ َﻷ ﹾﻥ َﺗﻌْـﺘَـﻨﹺــ َﻖ ِﺗﻠﹾـ َ ﻟﻐَـﻴْـ ﹺﺮﻫَـﺎ ِﻣ َﻦ ﺍﻟﺸُﻌﻮ ﹺ
ﺏ ﻭﺍ ُﻷﻣَـ ُﻢ ﺍ ﹶﳌﺒْـ َﺪﹶﺃ َﺣﺘﱠﻰ ﻳُ ﹶﻄﱠﺒ َﻖ َﻋﹶﻠﻴْﻬﺎَ ،ﺑ ﹺﻞ ﺍ ُﻷﻣﱠ ﹸﺔ ﺍﱠﻟِﺘﻲ ﺗَــ ْﻌَﺘﹺﻨﻖُ ﺍﻟﺸُـﻌـﻮ ُ
ﺐ ﹶﺃ ْﻭ ﹸﺃﻣﱠـﺔٍ ،ﻭﹶﻟ ْﻮ ﹶﻟ ْﻢ َﺗﻌْــَﺘﹺﻨ ﹺﻖ ﻱ ﺷَـ ْﻌ ﹴ ﺤﻤِـﹸﻠﻪُُ ،ﺗﻄﹶـﺒﱢـﻘُﺘ ُﻪ َﻋﻠﹶﻰ ﹶﺃ ﱢ ﺍ ﹶﳌْﺒ َﺪﹶﺃ ﻭَﺗ ْ
ﻕ ﺍ ﹶﳌْﺒ َﺪِﺃ ﺷَـﺮْﻃﹰﺎ ﺲ ﺍﻋْـِﺘﻨَﺎ ُ ﺠ ِﺬُﺑﻬَﺎ ﻻ ْﻋِﺘﻨَﺎِﻗﻪِ ،ﻭﹶﻟْﻴ َ ﻀﺎﹰ ،ﻭَﻳ ْ ﻀﻬَﺎ ﹶﺃْﻳ َ ﺍ ﹶﳌْﺒ َﺪﺃﹶَ ،ﻷﻧﱠ ُﻪ ُﻳْﻨ ﹺﻬ ُ
ﻁ ﹶﺃﺳَـﺎﺳِــﻲﱞ ﻓِـﻴ َﻤ ْﻦ ﻕ ﺍ ﹶﳌْﺒ َﺪِﺃ ﺷَــ ْﺮ ﹲ ﻓِﻴ َﻤ ْﻦ ﻳُﻄﹶـﺒﱠـﻖُ َﻋﹶﻠْﻴ ﹺﻬﻢَْ ،ﺑ ﹺﻞ ﺍ ْﻋِﺘَﻨﺎ ُ
ُﻳﻄﹶـﺒﱢـﻘﹸـ ُﻪ.
ﳋ ﹶﻄ ﹺﺮ ﹶﺃ ﹾﻥ َﻧ ﹾﺄﺧُ ﹶﺬ ﺍﻟ ﹶﻘ ْﻮ ِﻣﱠﻴ ﹶﺔ ﻭﺍﻟﹺﻨﻈﹶﺎ َﻡ ﺍﻻ ْﺷِﺘﺮَﺍ ِﻛﻲﱠَ ،ﻷﻧﱠـ ُﻪ ﻻ ُﻳ ْﺆﺧَـ ﹸﺬ ﻭ ِﻣ َﻦ ﺍ ﹶ
ﻼ ﹺﺑ ِﻔ ﹾﻜ َﺮﺗِـ ِﻪ ﺼﹰ ﻼ َﻋ ْﻦ ِﻓ ﹾﻜ َﺮِﺗ ِﻪ ﺍﳌﹶﺎ ﱢﺩﱠﻳﺔَِ ،ﻷﻧﱠ ُﻪ ﻻ ﻳُْﻨِﺘﺞُ ﻭﻻ ُﻳ َﺆﱢﺛﺮُ ،ﻭﻻ ﻳُ ْﺆ َﺧﺬﹸ ﻣُﱠﺘ ِ ﺼﹰ
ﻣُْﻨ ﹶﻔ ِ
ﺾ َﻣ َﻊ ِﻓ ﹾﻄﺮَﺓ ﺍ ِﻹْﻧﺴَﺎﻥِ ،ﻭَﺗ ﹾﻘَﺘﻀِﻲ ﹶﺃ ﹾﻥ َﺗْﺘﺮُ َﻙ ﺍ ُﻷﻣﱠ ﹸﺔ ﺍﳌﹶﺎ ﱢﺩﱠﻳﺔَِ ،ﻷﱠﻧﻬَﺎ ِﻓ ﹾﻜ َﺮﹲﺓ َﺳ ﹾﻠﹺﺒﱠﻴ ﹲﺔ َﺗﺘَﻨﺎﻗ ُ
ﻆ ﺑﺎﻟﻨَﺎ ِﺣَﻴ ِﺔ ﺤَﺘ ِﻔ ﹶ
ﺍ ِﻹﺳْﻼ ِﻣﻴﱠ ﹸﺔ َﻋﻘِﻴ َﺪ ﹶﺓ ﺍ ِﻹﺳْﻼ ﹺﻡ .ﻭﻻ َﻳﺠُﻮ ُﺯ ﹶﺃ ﹾﻥ َﻧ ﹾﺄﺧُ ﹶﺬ ﺍﻻ ْﺷِﺘﺮَﺍ ِﻛﱠﻴ ﹶﺔ ﻭَﻧ ْ
ﺍﻟﺮُﻭ ِﺣﱠﻴ ِﺔ ِﻣ َﻦ ﺍ ِﻹ ْﺳﻼﻡﹺَ ،ﻷﱠﻧﻨَﺎ ﻻ َﻧﻜﹸﻮ ﹶﻥ ﹶﺃ َﺧ ﹾﺬﻧَﺎ ﻻ ﺍ ِﻹﺳْـﻼ َﻡ ﻭﻻ ﺍﻻﺷْـِﺘﺮَﺍ ِﻛﱠﻴﺔﹶ،
٥٧
ﺺ ﺍ ﹶﳌ ﹾﺄﺧُﻮ ِﺫ ِﻣْﻨﻬَﺎ ،ﻭﻻ َﻳﺠُﻮ ُﺯ ﹶﺃ ﹾﻥ َﻧ ﹾﺄﺧُ ﹶﺬ ﹺﻧﻈﹶﺎ َﻡ ﺍ ِﻹﺳْﻼ ﹺﻡ ﻭَﻧﺘْـ ُﺮ َﻙ ﻀ ﹺﻬﻤَﺎ ،ﻭَﻧ ﹾﻘ ﹺ ِﻟَﺘﻨَﺎﻗﹸ ِ
ﺡ ﻓِﻴﻪَِ ،ﺑ ﹾﻞ
َﻋﻘِﻴ َﺪَﺗﻪُ ﺍﳌﹸْﻨَﺒِﺜ ﹶﻘ ﹶﺔ َﻋْﻨﻬَﺎ ﹶﺃْﻧ ِﻈ َﻤُﺘﻪَُ ،ﻷﱠﻧﻨَﺎ َﻧﻜﹸﻮ ﹸﻥ ﹶﺃ َﺧ ﹾﺬﻧَﺎ ﺍﻟﹺﻨ ﹶﻈﺎﻡ ﺟﺎﻣِﺪﹰﺍ ﻻ ﺭُﻭ َ
ﺤﻤِـ ﹶﻞ ِﻗﻴَﺎ َﺩﺗَـﻪُ ﻼ ﺑ َﻌﻘِﻴ َﺪِﺗ ِﻪ ﻭﹶﺃْﻧ ِﻈ َﻤﺘِـﻪِ ،ﻭﹶﺃ ﹾﻥ َﻧ ْ ﻻ ُﺑﺪﱠ ِﻣ ْﻦ ﹶﺃ ﹾﻥ َﻧ ﹾﺄﺧُ ﹶﺬ ﺍ ِﻹﺳْﻼ َﻡ ﻛﺎ ِﻣ ﹰ
ﺤ ِﻤﻞﹸ َﺩ ْﻋ َﻮَﺗﻪُ.
ﲔ َﻧ ْ ﺍﻟ ِﻔ ﹾﻜ ﹺﺮﱠﻳ ﹶﺔ ِﺣ َ
ﻒ َﺣﻴَﺎ ﹰﺓ ﹺﺇﺳْﻼ ِﻣﱠﻴ ﹰﺔ .ﻭﻻ ﺴَﺘ ﹾﺄﹺﻧ َ
ﻀِﺘﻨَﺎ ﻫُ َﻮ َﺳﺒﹺﻴ ﹲﻞ ﻭﺍ ِﺣﺪٌ ،ﻭﻫُ َﻮ ﹶﺃ ﹾﻥ َﻧ ْ ﺴﺒﹺﻴ ﹸﻞ َﻧ ْﻬ َﻓَ
ﻚﻑ َﺣﻴَﺎ ٍﺓ ﹺﺇﺳْﻼ ِﻣﱠﻴ ٍﺔ ﹺﺇﻻﱠ ﺑﺎﻟ َﺪ ْﻭﹶﻟ ِﺔ ﺍ ِﻹﺳْﻼ ِﻣﱠﻴﺔِ ،ﻭﻻ َﺳﺒﹺﻴ ﹶﻞ ﺇﹺﱃ ﹶﺫﻟِـ َ َﺳﺒﹺﻴ ﹶﻞ ﺇﹺﱃ ﺍ ْﺳِﺘﹾﺌﻨَﺎ ِ
ﺤﻞﱡ ﺍﻟﻌُ ﹾﻘ َﺪ ﹶﺓ ﺍﻟ ﹸﻜﺒْﺮﻯ ،ﻭَﺗَﺘ َﺮﻛﱠـ ُﺰ ﻼ :ﹶﺃ َﺧ ﹾﺬﻧَﺎ ُﻩ َﻋﻘِﻴ َﺪ ﹰﺓ َﺗ ُ ﹺﺇﻻﱠ ﹺﺇﺫﹶﺍ ﹶﺃ َﺧ ﹾﺬﻧَﺎ ﺍ ِﻹﺳْﻼ َﻡ ﻛﺎ ِﻣ ﹰ
ﺏ
ﳊﻴَﺎﺓِ ،ﻭﹶﺃْﻧ ِﻈ َﻤ ﹰﺔ َﺗْﻨَﺒِﺜﻖُ َﻋ ْﻦ َﻫ ِﺬ ِﻩ ﺍﻟ َﻌﻘِﻴ َﺪﺓِ ،ﹶﺃﺳَﺎ ُﺳﻬَﺎ ﻛﺘﺎ ُ َﻋﹶﻠْﻴﻬَﺎ ﹺﻭ ْﺟ َﻬﺔﹸ ﺍﻟَﻨ ﹶﻈ ﹺﺮ ﰲ ﺍ ﹶ
ﷲ ﻭ ُﺳﻨﱠ ﹸﺔ َﺭﺳُﻮِﻟﻪِ ،ﻭﹶﺛ ْﺮ َﻭُﺗﻬَﺎ ﺍﻟﹶﺜﻘﹶﺎِﻓﻴﱠ ﹸﺔ ِﻫ َﻲ ﺍﻟﹶﺜﻘﹶﺎﹶﻓﺔﹸ ﺍ ِﻹﺳْﻼ ِﻣﻴﱠ ﹸﺔ ﹺﺑﻤَﺎ ﻓِﻴﻬَﺎِ ،ﻣ ْﻦ ِﻓﻘﹾـﻪٍ، ﺍِ
ﺤﻤْـ ﹺﻞ ﺍﻟ ِﻘﻴَـﺎ َﺩ ِﺓ ﻚ ﹺﺇ ﱠﻻ ﹺﺑ َﺴﲑﹴ ،ﻭﹸﻟ َﻐﺔٍ ،ﻭ ﹶﻏْﻴﺮﹺﻫﺎ ،ﻭﻻ َﺳﺒﹺﻴ ﹶﻞ ﺇﹺﱃ ﹶﺫِﻟ َ ﻭ َﺣﺪِﻳﺚٍ ،ﻭَﺗ ﹾﻔ ِ
ﻼ
ﻼ ﺑﺎﻟ َﺪ ْﻋ َﻮ ِﺓ ﺇﹺﱃ ﺍ ِﻹﺳْﻼﻡﹺ ،ﻭﺑﹺﺈﳚَﺎ ِﺩ ﺍ ِﻹﺳْﻼ ﹺﻡ ﻛﺎ ِﻣ ﹰ ﻼ ﻛﺎ ِﻣ ﹰ ﺍﻟ ِﻔ ﹾﻜ ﹺﺮﱠﻳ ِﺔ ﺍ ِﻹﺳْﻼ ِﻣﱠﻴ ِﺔ َﺣ ْﻤ ﹰ
ﺠﻤُﻮ ِﻋﻬَـﺎ ﰲ ﹸﻛﻞﱢ ﻣﻜﹶﺎﻥٍَ ،ﺣﺘﱠﻰ ﹺﺇﺫﹶﺍ ِﺍْﻧَﺘ ﹶﻘ ﹶﻞ َﺣ ْﻤﻞﹸ ﺍﻟ ِﻘﻴَﺎ َﺩ ِﺓ ﺍﻟ ِﻔ ﹾﻜ ﹺﺮﱠﻳ ِﺔ ﺇﹺﱃ ﺍ ُﻷﻣﱠـ ِﺔ ﹺﺑ َﻤ ْ
ﺤ ْﻤ ﹺﻞ ﺍﻟ ِﻘﻴَﺎ َﺩ ِﺓ ﺍﻟ ِﻔ ﹾﻜ ﹺﺮﱠﻳ ِﺔ ﺇﹺﱃ ﺍﻟﻌَﺎﹶﻟ ﹺﻢ.
ﻭﺇﹺﱃ ﺍﻟ َﺪ ْﻭﹶﻟ ِﺔ ﺍ ِﻹ ْﺳﻼ ِﻣﱠﻴﺔِ ،ﹸﻗ ْﻤﻨَﺎ ﹺﺑ َ
ﻀ ِﺔَ :ﺣﻤْـ ﹸﻞ ﺍﻟ ِﻘﻴَـﺎ َﺩ ِﺓ ﺍﻟ ِﻔ ﹾﻜ ﹺﺮﻳﱠـ ِﺔ ﺴﺒﹺﻴ ﹸﻞ ﺍﻟﻮَﺣﻴـ ُﺪ ِﻟ ﹾﻠَﻨﻬْـ َ َﻫﺬﹶﺍ ﻫُ َﻮ ﺍﻟـ َ
ﺱﳊﻴَﺎ ِﺓ ﺍ ِﻹﺳْـﻼ ِﻣﱠﻴﺔِ ،ﺛﹸـ ﱠﻢ َﺣ ْﻤﻠﹸﻬَـﺎ ﻟﻠﻨَـﺎ ﹺ ﻑﺍﹶ ﲔ ﻻ ْﺳِﺘﹾﺌﻨَﺎ ِ ﺴِﻠ ِﻤ ﹺ
ﺍ ِﻹﺳْﻼ ِﻣﱠﻴ ِﺔ ﻟﻠﻤُ ْ
ﻛـﺎﻓﱠـ ﹰﺔ ﻋَـ ْﻦ ﻃﹶـﺮﹺﻳـ ﹺﻖ ﺍﻟـ َﺪ ْﻭﻟﹶـ ِﺔ ﺍ ِﻹﺳْـﻼﻣِـﻴﱠـ ِﺔ.
٥٨
ﹶﻛ ْﻴﻔِـﱠﻴ ﹸﺔ َﺣ ْﻤ ﹺﻞ ﺍﻟ َﺪﻋْـ َﻮ ِﺓ ﺍ ِﻹﺳْـﻼ ِﻣﱠﻴ ِﺔ
.šχθä.Îô³ßϑø9$# oνÍŸ2
ﳊ ﱢﻖ ﷲ ﺟَﺎ َﺀ ﹺﺇﻟﹶﻰ ﺍﻟﻌَﺎﹶﻟ ﹺﻢ ﹺﺑ ﹺﺮﺳَﺎﹶﻟِﺘ ِﻪ ﻣَُﺘ َ
ﺤ ﱢﺪَﻳﹰﺎ ﺳَﺎِﻓ َﺮﹰﺍ ﻣُ ْﺆ ِﻣَﻨﹰﺎ ﺑـﺎ ﹶ ﹶﻓ َﺮﺳُﻮ ﹸﻝ ﺍ ِ
ﺏ َﻋﻠﹶـﻰ ﺍ َﻷ ْﺣﻤَـ ﹺﺮ ﺤﺪﱠﻯ ﺍﻟ ُﺪْﻧﻴَﺎ ﹺﺑﹶﺄ ﹾﻛ َﻤِﻠﻬَﺎ ،ﻭﻳُ ْﻌِﻠﻦُ ﺍﳊﹶـ ْﺮ َ ﺍﱠﻟﺬِﻱ َﻳ ْﺪﻋُﻮ ﹺﺇﹶﻟْﻴﻪَِ ،ﻳَﺘ َ
ﺕ ﹶﺃ ْﻭ َﺗﻘﹶﺎﻟِﻴـﺪَ ،ﹶﺃ ْﻭ ﺏ ِﻟﻌَـﺎﺩَﺍ ٍ ﻱ ِﺣﺴَﺎ ﹴ ﺐ ﹶﺃ ﱠ ﻭﺍ َﻷ ْﺳ َﻮ ِﺩ ِﻣ َﻦ ﺍﻟﻨﺎﺱﹺ ،ﺩُﻭ ﹶﻥ ﹶﺃ ﹾﻥ َﻳﺤْﺴ َ
ﻱ َﺷ ْﻲ ٍﺀ ِﺳﻮَﻯ ﹺﺭﺳَـﺎﹶﻟ ِﺔ ﺖ ﹺﺇﻟﹶﻰ ﹶﺃ ﱢ ﹶﺃ ْﺩﻳَﺎ ٍﻥ ﹶﺃ ْﻭ َﻋ ﹶﻘﺎِﺋﺪَ ،ﹶﺃ ْﻭ ُﺣﻜﱠﺎ ﹴﻡ ﹶﺃ ْﻭ ُﺳ َﻮﹶﻗﺔٍ ،ﻭﱂ َﻳ ﹾﻠَﺘ ِﻔ ْ
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ﺸﹰﺎ ﹺﺑ ِﺬ ﹾﻛ ﹺﺮ ﺁِﻟ َﻬِﺘ ﹺﻬ ْﻢ ﻭﻋَﺎَﺑﻬَﺎ ،ﻭَﺗﺤَـﺪﱠﺍﻫُ ْﻢ ﰲ ﻣُ ْﻌَﺘﻘﹶـﺪَﺍِﺗ ﹺﻬ ْﻢ ﺍ ِﻹﺳْﻼﻡﹺ ،ﹶﻓ ﹶﻘ ْﺪ ﺑَﺎ َﺩﹶﺃ ﻗﹸ َﺮْﻳ َ
ﺡ ِﻋْﻨ َﺪﻩُ ِﺳﻮَﻯ ﲔ ﹶﻟﻪُ ،ﻭﻻ ﺳِﻼ َ ﻭ َﺳﻔﱠ َﻬﻬَﺎ ،ﻭﻫُ َﻮ ﹶﻓ ْﺮ ٌﺩ ﹶﺃ ْﻋ َﺰﻝﹸ ،ﻻ ﻋُ ﱠﺪ ﹶﺓ َﻣ َﻌﻪُ ،ﻭﻻ ﻣُ ِﻌ َ
ﺏ ﻭَﺗﻘﹶﺎﻟِﻴـ ِﺪ ِﻫﻢْ، ﺕ ﺍﻟ َﻌ َﺮ ﹺ ﹺﺇﳝَﺎﹺﻧ ِﻪ ﺍﻟ َﻌﻤِﻴ ﹺﻖ ﺑﺎ ِﻹﺳْﻼ ﹺﻡ ﺍﱠﻟﺬِﻱ َﻳ ْﺪﻋُﻮ ﹺﺇﹶﻟْﻴ ِﻪ .ﻭ ﹾﱂ َﻳ ﹾﺄَﺑ ْﻪ ﹺﺑﻌَﺎﺩﺍ ِ
ﻭﻻ ﹺﺑﹶﺄ ْﺩﻳَﺎﹺﻧ ﹺﻬ ْﻢ ﻭ َﻋﻘﹶﺎِﺋ ِﺪ ِﻫﻢْ ،ﻭ ﹾﱂ ُﻳﺠَﺎ ِﻣ ﹾﻠ ُﻬ ْﻢ ﹺﺑﻬَﺎَ ،ﻭﹶﻟ ْﻢ ُﻳﺮَﺍ ِﻋ ﹺﻬ ْﻢ ﰲ َﺷ ﹾﺄﹺﻧﻬَﺎ.
ﺤ ﱢﺪَﻳﹰﺎ ﹸﻛ ﱠﻞ ﺷَـ ْﻲ ٍﺀ: ﻚ َﻳﻜﹸﻮ ﹸﻥ ﺣﺎ ِﻣﻞﹸ ﺍﻟ َﺪ ْﻋ َﻮ ِﺓ ﺍ ِﻹﺳْﻼ ِﻣﱠﻴ ِﺔ ﺳَﺎِﻓ َﺮﹰﺍ ﻣَُﺘ َ ﻭﻛ ﹶﺬِﻟ َ
ﺤ ﱢﺪَﻳﹰﺎ َﺣﺘﱠﻰ ﺴﻘِﻴ َﻤ ﹶﺔ ﻭﺍ ﹶﳌﻔﹶﺎﻫِﻴ َﻢ ﺍ ﹶﳌ ْﻐﻠﹸﻮ ﹶﻃﺔﹶ ،ﻣَُﺘ َﺕ ﻭﺍﻟﺘﻘﺎﻟﻴ َﺪ ﻭﺍ َﻷ ﹾﻓﻜﹶﺎ َﺭ ﺍﻟ َ ﺤ ﱢﺪَﻳﹰﺎ ﺍﻟﻌﺎﺩﺍ ِ ﻣَُﺘ َ
ﺤ ﱢﺪَﻳﹰﺎ ﺍﻟﻌَﻘﺎِﺋ َﺪ ﻭﺍ َﻷ ْﺩﻳَﺎﻥﹶ، ﺼﺪﱠﻯ ِﻟ ِﻜﻔﹶﺎ ِﺣﻪِ ،ﻣَُﺘ َ ﻱ ﺍﻟﻌﺎ ﱠﻡ ﹺﺇﺫﹶﺍ ﹶﻛﺎ ﹶﻥ ﺧﺎ ِﻃﹶﺌﺎﹰ ،ﻭﻟ ْﻮ َﺗ َ ﺍﻟﺮﹾﺃ َ
ﺐ ﹶﺃ ْﻫِﻠﻬَﺎ ،ﻭَﻧ ﹾﻘ َﻤ ِﺔ ﺍﳉﺎﻣِﺪﻳ َﻦ َﻋﻠﹶﻰ ﺿَﻼِﻟﻬَﺎ. ﺼ ﹺ ﺽ ِﻟَﺘ َﻌ ﱡﻭﻟ ْﻮ َﺗ َﻌ ﱠﺮ َ
ﺹ َﻋﻠﹶﻰ َﺗْﻨﻔِﻴ ِﺬ ﹶﺃ ْﺣﻜﹶﺎ ﹺﻡ ﺍ ِﻹﺳْﻼ ﹺﻡ ﳊ ْﺮ َ ﻭ َﺣ ْﻤﻞﹸ ﺍﻟ َﺪ ْﻋ َﻮ ِﺓ ﺍ ِﻹﺳْﻼ ِﻣﱠﻴ ِﺔ َﻳ ﹾﻘَﺘﻀِﻲ ﺍ ِ
ﻱ َﺷ ْﻲ ٍﺀ َﻣ ْﻬﻤَﺎ ﹶﻗﻞﱠ ،ﻭﺣَﺎ ِﻣﻞﹸ ﺍﻟ َﺪ ْﻋ َﻮ ِﺓ ﻻ َﻳ ﹾﻘَﺒﻞﹸ َﺗْﻨﻔِﻴﺬﹰﺍ ﻛﺎ ِﻣﻼﹰ ،ﻭ َﻋﺪَﻡ ﺍﻟَﺘﺴَﺎﻫُ ﹺﻞ ﰲ ﹶﺃ ﱠ
ﻂ ﻭﻻ ﺍﻟَﺘ ﹾﺄﺟﹺﻴﻞﹶ ،ﻭﹺﺇﻧﱠﻤﺎ َﻳ ﹾﺄﺧُـ ﹸﺬ ﺍ َﻷﻣْـ َﺮ ﺍ ﹸﳌﻬَﺎ َﺩَﻧ ﹶﺔ ﻭﻻ ﺍﻟَﺘﺴَﺎ ُﻫﻞﹶ ،ﻭﻻ َﻳ ﹾﻘَﺒﻞﹸ ﺍﻟَﺘ ﹾﻔﺮﹺﻳ ﹶ
ﷲ ﹶﻟ ْﻢ َﻳ ﹾﻘَﺒ ﹾﻞ ﳊ ﱢﻖ َﺷﻔِﻴ َﻌﹰﺎ ،ﻓ َﺮﺳُﻮ ﹸﻝ ﺍ ِ ﺴﻤُﻪُ ﻋﺎ ﹺﺟﻼﹰ ،ﻭﻻ َﻳ ﹾﻘَﺒﻞﹸ ﰲ ﺍ ﹶ ﺤِ ﻛﺎ ِﻣﻼﹰ ،ﻭَﻳ ْ
ﲔ ﻻ َﻳ ْﻬ ِﺪﻣُـﻪُ ،ﻭﹶﺃ ﹾﻥ ﺙ ﺳـﻨ َ ﺕ ﺛﻼ ﹶ ﺻَﻨ َﻤﻬُﻢُ ﺍﻟﻼ َ ﻉ ﹶﻟ ُﻬ ْﻢ َ ﻒ ﹶﺃ ﹾﻥ َﻳ َﺪ َ ِﻣ َﻦ َﻭ ﹾﻓ ِﺪ ﹶﺛﻘِﻴ ٍ
ﺕ ﻉ ﺍﻟـﻼ َ ﻳُﻌ ِﻔﻴَﻬ ْﻢ ِﻣ َﻦ ﺍﻟﺼَﻼ ِﺓ َﻋﻠﹶﻰ ﹶﺃ ﹾﻥ َﻳ ْﺪﺧُﻠﹸﻮﺍ ﰲ ﺍ ِﻹﺳْﻼﻡََ ،ﻭﹶﻟ ْﻢ َﻳ ﹾﻘَﺒ ﹾﻞ ﹶﺃ ﹾﻥ َﻳ َﺪ َ
ﻚ ﹸﻛ ﱠﻞ ﺍ ِﻹﺑَﺎﺀِ ،ﻭﻛﹶﺎ ﹶﻥ ﺇﹺﺑﺎﺅُﻩُ ﺣﺎﺳِﻤﹰﺎ ﻻ ﲔ ﹶﺃ ْﻭ ﺷﻬﺮﹰﺍ ﻛﻤﺎ ﹶﻃﹶﻠﺒُﻮﺍَ ،ﺑ ﹾﻞ ﹶﺃﺑَﻰ ﹶﺫِﻟ َ ﺳﻨﺘ ﹺ
ﺠ ﹶﺔ َﺗ َﺮ ﱡﺩ َﺩ ﻓِﻴ ِﻪ ﻭﻻ ﻫﻮَﺍﺩﺓﹶَ ،ﻷﻥﱠ ﺍ ِﻹْﻧﺴَﺎ ﹶﻥ ﹺﺇﻣﱠﺎ ﹶﺃ ﹾﻥ ﻳُ ْﺆ ِﻣ َﻦ ﻭﺇﻣﺎ ﺃﻥ ﻻ ُﻳ ْﺆ ِﻣﻦََ ،ﻷﻥﱠ ﺍﻟَﻨﺘِﻴ َ
ﺻَﻨ َﻤﻬُﻢُ ﺍﻟﻼﺕَ، ﳉﻨﱠ ﹸﺔ ﹶﺃ ْﻭ ﺍﻟﻨﺎﺭُ ،ﻭﹶﻟ ِﻜﱠﻨﻪُ َﻋﹶﻠْﻴ ِﻪ ﺍﻟﺴَﻼ ُﻡ ﹶﻗﹺﺒ ﹶﻞ ﹶﺃ ﹾﻥ ﻻ َﻳ ْﻬ ِﺪﻣُﻮﺍ ُﻫ ْﻢ َ ﹺﺇﻣﱠﺎ ﺍ ﹶ
ﻭ َﻭﻛﱠ ﹶﻞ ﹺﺑ ِﻪ ﹶﺃﺑُﺎ ُﺳ ﹾﻔﻴَﺎ ﹶﻥ ﻭﺍﳌﹸ ِﻐْﻴ َﺮ ﹶﺓ ﹺﺑ َﻦ ﺷُ ْﻌَﺒ ﹶﺔ ﹶﺃ ﹾﻥ َﻳ ْﻬ ِﺪﻣَﺎ ُﻩَ .ﻧ َﻌ ْﻢ ﹶﻟ ْﻢ َﻳ ﹾﻘَﺒ ﹾﻞ ﺇ ﱠﻻ ﺍﻟ َﻌﻘِﻴـ َﺪ ﹶﺓ
ﺸ ﹾﻜﻞﹸ ﹶﻓ ﹶﻘ ْﺪ ﹶﻗﹺﺒﹶﻠﻬُﻤَﺎَ ،ﻷﱠﻧ ُﻬﻤَﺎ ﻻ ﺍﻟﻜﺎ ِﻣﹶﻠﺔﹶ ،ﻭﺍﻟَﺘْﻨﻔِﻴ ﹶﺬ ﺍﱠﻟﺬِﻱ َﺗ ﹾﻘَﺘﻀِﻴﻪِ ،ﹶﺃﻣﱠﺎ ﺍﻟ َﻮﺳِﻴﹶﻠﺔﹸ ﻭﺍﻟ َ
ﺹ َﻋﻠﹶﻰ ﻚ ﻻ ُﺑﺪﱠ ﻟﻠﺪَﻋ َﻮ ِﺓ ﺍﻹِﺳﻼ ِﻣﱠﻴ ِﺔ ﻣِﻦ ِﺣ ْﺮ ﹴ َﻳﱠﺘﺼِﻼ ِﻥ َﲝﻘِﻴ ﹶﻘ ِﺔ َﻫ ِﺬ ِﻩ ﺍﻟ َﻌﻘِﻴ َﺪﺓِ ،ﻭﻟ ﹶﺬِﻟ َ
ﻱ ﺗَـﺴَﺎﻣُ ﹴﺢ ﰲ ﺹ َﻋﻠﹶﻰ ﹶﻛﻤَﺎ ﹺﻝ َﺗْﻨﻔِﻴ ِﺬﻫَﺎ ،ﺩُﻭ ﹶﻥ ﹶﺃ ﱢ َﺑﻘﹶﺎ ِﺀ ﹶﻛﻤَﺎ ﹺﻝ ﺍﻟ ِﻔ ﹾﻜ َﺮﺓِ ،ﻭ ِﻣ ْﻦ ِﺣ ْﺮ ﹴ
ﺴَﺘ ْﻌ ِﻤ ﹶﻞ ِﻣ َﻦ ﺍﻟ َﻮﺳَﺎِﺋ ﹺﻞ ﻣﺎ َﺗﺸَﺎ ُﺀ. ﻀ ُﲑﻫَﺎ ﹶﺃ ﹾﻥ َﺗ ْ ﺍﻟ ِﻔ ﹾﻜ َﺮ ِﺓ ﹶﺃ ْﻭ ﺍﻟ ﹶﻄﺮﹺﻳ ﹶﻘﺔِ ،ﻭﻻ َﻳ ِ
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ﻭ َﺣ ْﻤﻞﹸ ﺍﻟ َﺪ ْﻋ َﻮ ِﺓ ﺍ ِﻹﺳْﻼ ِﻣﱠﻴ ِﺔ َﻳ ﹾﻘﻀِﻲ ﹶﺃ ﹾﻥ َﻳﻜﹸﻮ ﹶﻥ ﹸﻛﻞﱡ َﻋ َﻤ ﹴﻞ ِﻣ ْﻦ ﹶﺃ ْﻋﻤَﺎِﻟﻬَﺎ ِﻣ ْﻦ
ﺼ ﱠﻮﺭُ َﻫ ِﺬ ِﻩ ﺍﻟﻐﺎﻳـﺔﹶ، ﹶﺃ ْﺟ ﹺﻞ ﻏﹶﺎَﻳ ٍﺔ ُﻣ َﻌﱠﻴَﻨﺔٍ ،ﻭَﻳ ﹾﻘَﺘﻀِﻲ ﺑﹶﺄ ﹾﻥ َﻳ ﹶﻈﻞﱠ ﺣَﺎ ِﻣﻞﹸ ﺍﻟ َﺪ ْﻋ َﻮ ِﺓ ﺩﺍﺋِﻤﹰﺎ َﻳَﺘ َ
ﻚ ﺤﻘِﻴ ﹺﻖ ﺍﻟﻐﺎﻳ ِﺔ .ﻭﻟ ﹶﺬِﻟ َ ﻭَﻳ ْﻌ َﻤﻞﹸ ﺩﺍﺋِﻤﹰﺎ ﻟﻠ ُﻮﺻُﻮ ﹺﻝ ﹺﺇﹶﻟْﻴﻬﺎ ،ﻭَﻳ ْﺪﹶﺃﺏُ َﺩﹶﺃَﺑﹰﺎ ﻻ ﺭﺍﺣ ﹶﺔ ﻓِﻴ ِﻪ ﻟَﺘ ْ
ﺴ ﹶﻔ ﹰﺔ ﺧَﻴﺎِﻟﻴﱠـ ﹰﺔ ُﻣﺨَـ ﱢﺪ َﺭﺓﹰ ،ﻭﻻ ﺠﺪُﻩُ ﻻ َﻳ ْﺮﺿَﻰ ﺑﺎﻟ ِﻔ ﹾﻜ ﹺﺮ ﺩُﻭ ﹶﻥ ﺍﻟ َﻌ َﻤﻞﹺ ،ﻭَﻳ ْﻌَﺘﹺﺒﺮُﻩُ ﹶﻓ ﹾﻠ َ َﺗ ﹺ
َﻳ ْﺮﺿَﻰ ﺑﺎﻟﻔﻜ ﹺﺮ ﻭﺍﻟ َﻌ َﻤ ﹺﻞ ﻟ َﻐْﻴ ﹺﺮ ﻏﹶﺎَﻳﺔٍ ،ﻭَﻳ ْﻌَﺘﹺﺒﺮُﻩُ ﺣَﺮﻛﱠ ﹰﺔ ﹶﻟ ْﻮﹶﻟﹺﺒﻴﱠـ ﹰﺔ َﺗْﻨَﺘﻬﹺـﻲ ﺑـﺎﳉﹸﻤﻮ ِﺩ
ﺼﺮﱡ َﻋﻠﹶﻰ ِﺍ ﹾﻗِﺘﺮَﺍ ِﻥ ﺍﻟ ِﻔ ﹾﻜ ﹺﺮ ﺑﺎﻟ َﻌ َﻤﻞﹺ ،ﻭ َﻋﻠﹶﻰ َﺟ ْﻌ ﹺﻞ ﺍﻟ ِﻔ ﹾﻜ ﹺﺮ ﻭﺍﻟ َﻌ َﻤ ﹺﻞ َﻣﻌَـﹰﺎ ﺱَ ،ﺑ ﹾﻞ ُﻳ ِ ﻭﺍﻟَﻴ ﹾﺄ ﹺ
ﺤ ﱢﻘ ﹸﻘﻬَﺎ َﻋ َﻤِﻠﱠﻴﹰﺎ ﻭُﻳْﺒ ﹺﺮ ُﺯﻫَﺎ ﻟﻠ ُﻮﺟُﻮ ِﺩ .ﻓﺎﻟ َﺮﺳُﻮ ﹸﻝ َﻋﹶﻠْﻴ ِﻪ ﺍﻟﺴَﻼ ُﻡ َﺣﻤَـ ﹶﻞ ِﻣ ْﻦ ﹶﺃ ْﺟ ﹺﻞ ﻏﹶﺎَﻳ ٍﺔ ُﻳ َ
ﺤﻘﱢ ُﻖ َﺟ ْﻌ ﹶﻞ ﺍ ِﻹﺳْﻼ ﹺﻡ ﺠَﺘ َﻤ َﻊ َﻣﻜﱠ ﹶﺔ ﻻ ُﻳ َ ﺍﻟ ِﻘﻴَﺎ َﺩ ﹶﺓ ﺍﻟ ِﻔ ﹾﻜ ﹺﺮﱠﻳ ﹶﺔ ﰲ َﻣ ﱠﻜﺔﹶَ ،ﺣﺘﱠﻰ ﹺﺇﺫﹶﺍ َﻭ َﺟ َﺪ ﻣُ ْ
ﺠَﺘ َﻤ َﻊ ﺍ ﹶﳌﺪِﻳَﻨﺔِ ،ﹸﺛﻢﱠ ﹶﺃ ْﻭﺟَـ َﺪ ﺍﻟ َﺪ ْﻭﻟﹶـﺔﹶ ،ﻭ ﹶﻃﺒﱠـ َﻖ ﺠَﺘ َﻤ ﹺﻊ ﻳُ ْﻌ َﻤﻞﹸ ﹺﺑﻪَِ ،ﻫﱠﻴﹶﺄ ﻣُ ْ ﹺﻧﻈﹶﺎﻣﹰﺎ ﻟﻠﻤُ ْ
ﺴ َﲑ ﰲ ﺍﻟ ﹶﻄﺮﹺﻳ ﹺﻖ ﺍﱠﻟﺘِﻲ ﺤ ِﻤﹶﻠﻪُ ِﻣ ْﻦ َﺑ ْﻌ ِﺪﻩِ ،ﻭَﺗ ِ ﺍ ِﻹﺳْﻼﻡَ ،ﻭ َﺣ َﻤ ﹶﻞ ﹺﺭﺳَﺎﹶﻟَﺘﻪُ ،ﻭ َﻫﱠﻴﹶﺄ ﺍﻷُ ﱠﻣ ﹶﺔ ِﻟَﺘ ْ
ﻚ ﻻ ُﺑﺪﱠ ِﻣ ْﻦ ﹶﺃ ﹾﻥ َﻳﻜﹸﻮ ﹶﻥ َﺣ ْﻤﻞﹸ ﺍﻟ َﺪ ْﻋ َﻮ ِﺓ ﺍ ِﻹﺳْﻼ ِﻣﱠﻴ ِﺔ ﰲ ﺣﺎ ﹺﻝ َﻋ َﺪ ﹺﻡ َﺭ َﺳ َﻤﻬَﺎ ﳍﺎ .ﻭﻟ ﹶﺬِﻟ َ
ﻼ ﺍﻟـ َﺪ ْﻋ َﻮ ﹶﺓ ﹺﺇﻟﹶـﻰ ﺍ ِﻹﺳْــﻼﻡﹺ ،ﻭﺇﹺﱃ ﲔ ﺷــﺎ ِﻣ ﹰ ﻭُﺟﻮ ِﺩ ﺧَﻠﻴ ﹶﻔ ٍﺔ ﻟﻠﻤُـﺴْـِﻠ ِﻤ َ
ﳊﻴَﺎ ٍﺓ ﺍ ِﻹﺳْﻼ ِﻣﱠﻴ ٍﺔ ﺑﺎﻟ َﻌ َﻤ ﹺﻞ ﻹِﳚﺎ ِﺩ ﺍﻟ َﺪ ْﻭﹶﻟ ِﺔ ﺍ ِﻹﺳْـﻼ ِﻣﱠﻴ ِﺔ ﺍﱠﻟﺘِﻲ ُﺗ ﹶﻄﺒﱢ ُﻖ ﻑﺍﹶ ِﺍﺳْـِﺘﺌﹾـﻨَـﺎ ِ
ﳊﻴَـﺎ ٍﺓ ﻑﺍﹶ ﺤ ِﻤﻞﹸ ﹺﺭﺳَﺎﹶﻟَﺘﻪُ ﻟﻠﻌَﺎﹶﻟﻢﹺ ،ﹶﻓُﺘْﻨﻘﹶﻞ ِﻣ ْﻦ َﺩﻋْـ َﻮ ٍﺓ ﻻﺳْـِﺘﹾﺌﻨَﺎ ِ ﺍ ِﻹﺳْـﻼﻡَ ،ﻭَﺗ ْ
ﺤﱢﻠَﻴ ٍﺔ ﰲ ﺍ ِﻹﺳْﻼ ِﻣﱠﻴ ٍﺔ ﰲ ﺍﻷُ ﱠﻣ ِﺔ ﹺﺇﻟﹶﻰ َﺣ ْﻤ ﹺﻞ ﺍﻟ َﺪ ْﻭﹶﻟ ِﺔ ﺍﻟ َﺪ ْﻋ َﻮ ﹶﺓ ﹺﺇﻟﹶﻰ ﺍﻟﻌَﺎﹶﻟﻢﹺ ،ﻭ ِﻣ ْﻦ َﺩ ْﻋ َﻮ ٍﺓ َﻣ َ
ﺍﻟﻌَﺎﹶﻟ ﹺﻢ ﺍ ِﻹﺳْﻼﻣ ﱢﻲ ﹺﺇﻟﹶﻰ َﺩ ْﻋ َﻮ ٍﺓ ﻋَﺎﹶﻟ ِﻤﱠﻴ ٍﺔ.
ﺼﺤِﻴ ُﺢ ﺍﻟ َﻌﻘﹶﺎِﺋﺪِ ،ﻭَﺗ ﹾﻘ ﹺﻮَﻳﺔﹸ ﻭﺍﻟ َﺪ ْﻋ َﻮﺓﹸ ﹺﺇﻟﹶﻰ ﺍ ِﻹﺳْﻼ ﹺﻡ ﻻ ُﺑﺪﱠ ﹶﺃ ﹾﻥ َﻳْﺒﺮُ َﺯ ﻓِﻴﻬَﺎ َﺗ ْ
ﺱ َﺣﻞﱠ َﻣﺸَﺎ ِﻛِﻠ ﹺﻬﻢَْ ،ﺣﺘﱠﻰ َﺗﻜﹸﻮ ﹶﻥ َﻫ ِﺬ ِﻩ ﺍﻟ َﺪ ْﻋ َﻮﺓﹸ َﺣﱠﻴ ﹰﺔ ﰲ ﺼﹶﻠ ِﺔ ﺑﺎﷲِ ،ﻭﹶﺃ ﹾﻥ ﺗَُﺒﱢﻴ َﻦ ﻟﻠﻨَﺎ ﹺ ﺍﻟ ِ
ﺱ ﰲ َﻣﻜﱠ ﹶﺔ!#y‰tƒ ôM¬7s? : ﳊﻴَﺎ ِﺓ .ﻓﺎﻟ َﺮﺳُﻮ ﹸﻝ ﻛﹶﺎ ﹶﻥ َﻳْﺘﻠﹸﻮ َﻋﻠﹶﻰ ﺍﻟﻨﺎ ﹺ َﺟﻤِﻴ ﹺﻊ َﻣﻴَﺎﺩِﻳ ﹺﻦ ﺍ ﹶ
ﺖ$tΒuρ ∩⊆⊃∪ 5ΟƒÍx. 5Αθß™u‘ ãΑöθs)s9 …çμ¯ΡÎ) : ﺲ ﺍﻟ َﻮ ﹾﻗ ِ & ، 5=yγs9 ’Ï1rﻭَﻳْﺘﻠﹸﻮ َﻋﹶﻠْﻴﻬﹺﻢ ﰲ َﻧ ﹾﻔ ﹺ
ﻋﹶﻠ ْﻴﻬﹺﻢ ﰲ َﻣﻜﱠ ﹶﺔt⎦⎫ÏÏesÜßϑù=Ïj9 ×≅÷ƒuρ : ،tβθãΖÏΒ÷σè? $¨Β Wξ‹Ï=s% 4 9Ïã$x© ÉΑöθs)Î/ uθèδﻭَﻳْﺘﻠﹸﻮ َ
∪⊇∩ öΝèδθçΡy—¨ρ ρr& öΝèδθä9$x. #sŒÎ)uρ ∩⊄∪ tβθèùöθtGó¡o„ Ĩ$¨Ζ9$# ’n?tã (#θä9$tGø.$# #sŒÎ) t⎦⎪Ï%©!$#
٦٢
×M≈¨Ζy_ öΝçλm; ÏM≈ysÏ=≈¢Á9$# (#θè=ÏΗxåuρ (#θãΖtΒ#u™ t⎦⎪Ï%©!$# ¨βÎ) † ، tβρãÅ£øƒäﻭَﻳْﺘﻠﹸﻮ َﻋﹶﻠْﻴﻬﹺﻢ:
ـ ِﺔ: ، ãÎ6s3ø9$# ã—öθxø9$# y7Ï9¨sŒ 4 ã≈pκ÷ΞF{$# $pκÉJøtrB ⎯ÏΒ “ÍøgrBﻭَﻳْﺘﻠﹸﻮ َﻋﹶﻠْﻴﻬﹺﻢ ﰲ ﺍ ﹶﳌﺪِﻳﻨــ َ
ﻢZω$s)ÏOuρ $]ù$x½z (#ρãÏΡ$# : ، nο4θx.¨“9$# (#θè?#u™uρ nο4θn=¢Á9$# (#θßϑŠÏ%r&uρ ﹶﻛﻤَﺎ َﻳْﺘﻠﹸﻮ َﻋﹶﻠْﻴ ﹺﻬ ْ
ﻢ$y㕃r'¯≈tƒ : ، «!$# È≅‹Î6y™ ’Îû öΝä3Å¡àΡr&uρ öΝà6Ï9¨uθøΒr'Î/ (#ρ߉Îγ≈y_uρﻭَﻳْﺘﻠﹸﻮ َﻋﹶﻠْﻴ ﹺﻬ ْ
، çνθç7çFò2$$sù ‘wΚ|¡–Β 5≅y_r& #’n<Î) A⎦ø⎪y‰Î/ Λä⎢Ζtƒ#y‰s? #sŒÎ) (#ûθãΖtΒ#u™ š⎥⎪Ï%©!$#ﻭﻳﺘﻠﹸﻮ
ﻋَﻠ ْﻴﻬﹺﻢ ، öΝä3ΖÏΒ Ï™!$uŠÏΨøîF{$# t⎦÷⎫t/ P's!ρߊ tβθä3tƒ Ÿω ó’s1 :ﻭَﻳ ْﺘﻠﹸﻮü“ÈθtGó¡o„ Ÿω :
ﻚ ﻻ ُﺑﺪﱠ & . tβρâ“Í←!$xø9$# ãΝèδ Ïπ¨Ψyfø9$# Ü=≈ysô¹r& 4 Ïπ¨Ψyfø9$# Ü=≈utõ¾r&uρ Í‘$¨Ζ9$# Ü=≈utõ¾rﻭﻟ ﹶﺬِﻟ َ
ﺱ ﺍ َﻷْﻧ ِﻈ َﻤ ﹶﺔ ﺍﱠﻟﺘِﻲ ُﻳﻌَﺎِﻟﺠُﻮ ﹶﻥ ﹺﺑﻬَﺎ ِﻣ ْﻦ ﹶﺃ ﹾﻥ َﺗﻜﹸﻮ ﹶﻥ ﺍﻟ َﺪ ْﻋ َﻮﺓﹸ ﺍ ِﻹﺳْﻼ ِﻣﻴﱠ ﹸﺔ ﺣَﺎﻣِﻠ ﹰﺔ ﻟﻠﻨَﺎ ﹺ
ﺡ ﺍﻟ َﺪ ْﻋ َﻮ ِﺓ ﺍ ِﻹﺳْﻼ ِﻣﱠﻴ ِﺔ ﻫُ َﻮ ﹶﻛ ْﻮُﻧﻬَﺎ َﺣﱠﻴ ﹰﺔ ُﺗﻌَﺎِﻟﺞُ َﻣﺸَﺎ ِﻛ ﹶﻞ َﺣﻴَﺎِﺗ ﹺﻬﻢَْ ،ﻷﻥﱠ ِﺳ ﱠﺮ َﻧﺠَﺎ ﹺ
ﺏ ﺍﻟﺸَﺎ ِﻣ ﹶﻞ.
ﺤ ِﺪﺙﹸ ﻓِﻴ ِﻪ ﻛﹸﱢﻠ ِﻪ ﺍﻻْﻧﻘِﻼ َ ﺍ ِﻹْﻧﺴَﺎ ﹶﻥ ﹸﻛﱠﻠ ُﻪ ﻛﹺﺈْﻧﺴَﺎﻥٍ ،ﻭﺗُ ْ
ﺴﺆُﻭِﻟﱠﻴﺔِ ،ﻭَﻳﻘﹸﻮﻣُـﻮﺍ ﻀ ﹶﻄِﻠﻌُﻮﺍ ﺑﺎﳌﹶـ ْ ﺤ َﻤﹶﻠ ِﺔ َﻫ ِﺬ ِﻩ ﺍﻟ َﺪ ْﻋ َﻮ ِﺓ ﹶﺃ ﹾﻥ َﻳ ْ
ﻭﻻ َﻳَﺘﹶﺄﺗﱠﻰ ِﻟ َ
ﻉ ﹺﺇﻟﹶﻰ ﺍﻟ ﹶﻜﻤَﺎﻝﹺ ،ﻭﻛﹶـﺎﻧُﻮﺍ ﻳَُﻨ ﱢﻘﺒُـﻮ ﹶﻥ ﺑﺎﻟَﺘﹺﺒﻌَﺎﺕِ ،ﹺﺇﻻﱠ ﹺﺇﺫﹶﺍ ﹶﻏ َﺮﺳُﻮﺍ ﰲ ُﻧﻔﹸﻮ ِﺳ ﹺﻬﻢُ ﺍﻟُﻨﺰُﻭ َ
ﳊﻘِﻴ ﹶﻘﺔِ ،ﻭُﻳ ﹶﻘﱢﻠﺒُﻮ ﹶﻥ ﺩَﺍِﺋ َﻤﹰﺎ ﰲ ﹸﻛﻞﱢ ﻣَﺎ َﻋ َﺮﻓﹸﻮﻩَُ ،ﺣﺘﱠﻰ ُﻳَﻨﻘﱡﻮﺍ ِﻣْﻨﻪُ ﹸﻛ ﱠﻞ ﻣَـﺎ ﺩَﺍﺋِﻤﹰﺎ َﻋ ﹺﻦ ﺍ ﹶ
ﺐ َﻋْﻨﻪُ ،ﻭﻳُْﺒ ِﻌﺪُﻭﺍ َﻋْﻨﻪُ ﹸﻛ ﱠﻞ ﻣﺎ ﻳﻜﻮ ﹸﻥ ﻣِـ ْﻦ ﹸﻗ ْﺮﺑﹺـ ِﻪ ِﻣﻨْـ ُﻪ َﻳ ْﻌﹶﻠﻖُ ﹺﺑ ِﻪ ِﻣ ْﻦ َﺷ ْﻲ ٍﺀ ﹶﻏﺮﹺﻳ ﹴ
ﺼ َﻖ ﹺﺑﻪَِ ،ﺣﺘﱠﻰ َﺗ ﹶﻈﻞﱠ ﺍ َﻷ ﹾﻓﻜﹶﺎ ُﺭ ﺍﱠﻟﺘِﻲ َﳛ ِﻤﻠﹸﻮَﻧﻬَﺎ َﻧ ِﻘﱠﻴ ﹰﺔ ﺻَﺎِﻓَﻴﺔﹰ ،ﻭﺻَـﻔﹶﺎﺀُ ِﺍ ْﺣِﺘﻤَﺎ ﹸﻝ ﹶﺃ ﹾﻥ ﻳُ ﹾﻠ َ
ﺡ.
ﻀﻤَﺎ ﹸﻥ ﺍﻟ َﻮﺣِﻴ ُﺪ ِﻟ ﹾﻠَﻨﺠَﺎﺡﹺ ،ﻭﻻ ْﺳِﺘ ْﻤﺮَﺍ ﹺﺭ ﺍﻟَﻨﺠَﺎ ﹺ ﺍ َﻷ ﹾﻓﻜﹶﺎ ﹺﺭ ﻭَﻧﻘﹶﺎ ُﺅﻫَﺎ ﻫُ َﻮ ﺍﻟ َ
ﺐ ﹶﻛﻠﱠ ﹶﻔﻬُ ْﻢ ﹺﺑ ِﻪ ﺍﷲُ، ًّﰒ َﻋﻠﹶﻰ َﺣﻤَﻠ ِﺔ َﻫ ِﺬ ِﻩ ﺍﻟ َﺪ ْﻋ َﻮ ِﺓ ﹶﺃ ﹾﻥ ُﻳ َﺆﺩﱡﻭﺍ ﻭَﺍ ﹺﺟَﺒﻬَﺎ ﹶﻛﻮَﺍ ﹺﺟ ﹴ
ﺸﺮﹺﻳ َﻦ ﹺﺑ ﹺﺮﺿَﺎ ﺍﷲِ ،ﻭﹶﺃ ﹾﻥ ﻻ َﻳْﺒَﺘﻐُﻮﺍ ﻣِـ ْﻦ َﻋ َﻤِﻠﻬﹺـ ْﻢ ﺴَﺘْﺒ ِﲔ ُﻣ ْﻭﹶﺃ ﹾﻥ ﻳُ ﹾﻘﹺﺒﻠﹸﻮﺍ َﻋﹶﻠْﻴﻬَﺎ ﻣَُﺘ َﻬﱢﻠِﻠ َ
ﷲ. ﺿﻮَﺍ ِﻥ ﺍ ِ
ﺐ ﹺﺭ ْ ﺱ ُﺷ ﹾﻜ َﺮﺍﹰ ،ﻭﹶﺃ ﹾﻥ ﻻ َﻳ ْﻌ ﹺﺮﻓﹸﻮﺍ ﹺﺇﻻﱠ ﹶﻃﹶﻠ َ َﺟﺰَﺍﺀً ،ﻭﻻ َﻳْﻨَﺘ ِﻈﺮُﻭﺍ ِﻣ َﻦ ﺍﻟﻨَﺎ ﹺ
٦٣
ﳊﻀَـﺎ َﺭﺓﹸ ﺍ ِﻹﺳْـﻼ ِﻣﱠﻴﺔﹸ
ﺍﹶ
ﻉ ﺍ ﹶﳌﻔﹶـﺎﻫِﻴ ﹺﻢ
ﳊﻀَﺎ َﺭﺓﹸ ِﻫ َﻲ ﳎﻤﻮ ُ
ﳊﻀَﺎ َﺭ ِﺓ ﻭﺍ ﹶﳌ َﺪﹺﻧﱠﻴﺔِ ،ﻓﺎ ﹶ
ﲔﺍﹶ
ﻕﺑ َ
ﻚ ﹶﻓ ْﺮ ٌ
ﻫﻨﺎِﻟ َ
ﺴَﺘ ْﻌ َﻤﻞﹸ ﰲ
ﻸ ْﺷﻴَﺎ ِﺀ ﺍﶈﺴﻮﺳ ِﺔ ﺍﱠﻟﺘِﻲ ﺗُـ ْ
ﳊﻴَﺎﺓِ ،ﻭﺍ ﹶﳌ َﺪﹺﻧﱠﻴﺔﹸ ِﻫ َﻲ ﺍ َﻷ ْﺷﻜﹶﺎ ﹸﻝ ﺍﳌﹶﺎﺩﱢﻳﱠ ﹸﺔ ﻟ َ
َﻋ ﹺﻦ ﺍ ﹶ
ﳊﻴَـﺎﺓِ ،ﰲ
ﺐ ﹺﻭ ْﺟ َﻬ ِﺔ ﺍﻟﻨﻈـ ﹺﺮ ﰲ ﺍ ﹶ
ﺴ َ
ﺻ ﹰﺔ َﺣ َ
ﻀﺎ َﺭﺓﹸ ﺧَﺎ ﱠ
ﳊَ
ﳊﻴَﺎ ِﺓ .ﻭَﺗﻜﹸﻮ ﹸﻥ ﺍ ﹶ
ﺷُﺆﻭ ِﻥ ﺍ ﹶ
ﺻ ﹰﺔ ﻭﻋﺎ ﱠﻣ ﹰﺔ .ﻓﺎ َﻷ ْﺷﻜﹶﺎﻝ ﺍ ﹶﳌ َﺪﹺﻧﱠﻴﺔﹸ ﺍﱠﻟﺘِﻲ َﺗْﻨﺘُﺞُ َﻋ ﹺﻦ ﺍﳊﹶـﻀَﺎ َﺭ ِﺓ
ﲔ َﺗﻜﹸﻮ ﹸﻥ ﺍ ﹶﳌ َﺪﹺﻧﱠﻴﺔﹸ ﺧَﺎ ﱠ
ِﺣ ﹺ
ﺻﺔﹰ ،ﻭﺍ َﻷ ْﺷﻜﹶﺎ ﹸﻝ ﺍ ﹶﳌ َﺪﹺﻧﱠﻴﺔﹸ ﺍﱠﻟﺘِﻲ َﺗْﻨﺘُﺞُ َﻋ ﹺﻦ ﺍﻟ ِﻌﻠﹾـ ﹺﻢ ﻭَﺗ ﹶﻘ ﱡﺪﻣِـﻪِ،
ﻛﺎﻟَﺘﻤَﺎﺛِﻴ ﹺﻞ َﺗﻜﹸﻮ ﹸﻥ ﺧَﺎ ﱠ
ﺺ ﹺﺑﻬَﺎ ﹸﺃ ﱠﻣ ﹲﺔ ِﻣ َﻦ ﺍ ُﻷ َﻣﻢﹺ ،ﺑَـ ﹾﻞ َﺗﻜﹸـﻮﻥﹸ
ﺼﻨَﺎ َﻋ ِﺔ ﻭﺭُِﻗﱢﻴﻬَﺎَ ،ﺗﻜﹸﻮ ﹸﻥ ﻋَﺎ ﱠﻣﺔﹰ ،ﻭﻻ ﲣﺘ ﱡ
ﻭﺍﻟ ِ
ﺼﻨَﺎ َﻋ ِﺔ ﻭﺍﻟ ِﻌ ﹾﻠ ﹺﻢ.
ﻋَﺎﹶﻟ ِﻤﱠﻴ ﹰﺔ ﻛﺎﻟ ِ
ﻆ ﺩَﺍِﺋ َﻤﺎﹰ ،ﹶﻛﻤَﺎ َﻳ ﹾﻠ َﺰﻡُ
ﳊﻀَﺎ َﺭ ِﺓ ﻭﺍ ﹶﳌ َﺪﹺﻧﱠﻴ ِﺔ ﻳﻠﺰﻡ ﹶﺃ ﹾﻥ ﻳُﻼ َﺣ ﹶ
ﻭﻫﺬﺍ ﺍﻟَﺘ ﹾﻔﺮﹺﻳ ُﻖ َﺑْﻴ َﻦ ﺍ ﹶ
ﳊﻀَﺎ َﺭﺓِ ،ﻭَﺑْﻴ َﻦ ﺍ َﻷ ْﺷﻜﹶﺎ ﹺﻝ
ﻆ ﺍﻟَﺘ ﹾﻔﺮﹺﻳ ُﻖ َﺑْﻴ َﻦ ﺍ َﻷ ْﺷﻜﹶﺎ ﹺﻝ ﺍ ﹶﳌ َﺪﹺﻧﱠﻴ ِﺔ ﺍﻟﻨَﺎ ﹺﺟ َﻤ ِﺔ َﻋ ﹺﻦ ﺍ ﹶ
ﹶﺃ ﹾﻥ ﻳُﻼ َﺣ ﹶ
ﻆ ِﻋْﻨ َﺪ ﹶﺃ ْﺧ ِﺬ ﺍ ﹶﳌ َﺪﹺﻧﱠﻴ ِﺔ ﺍﻟَﺘ ﹾﻔﺮﹺﻳ ُﻖ
ﻚ ﻟﻴُﻼ َﺣ ﹶ
ﺼﻨَﺎ َﻋ ِﺔ .ﻭ ﹶﺫِﻟ َ
ﺍ ﹶﳌ َﺪﹺﻧﱠﻴ ِﺔ ﺍﻟﹶﻨﺎ ﹺﺟ َﻤ ِﺔ َﻋ ﹺﻦ ﺍﻟ ِﻌ ﹾﻠ ﹺﻢ ﻭﺍﻟ ِ
ﳊﻀَﺎ َﺭ ِﺓ .ﻓﺎ ﹶﳌ َﺪﹺﻧﱠﻴﺔﹸ ﺍﻟ َﻐ ْﺮﹺﺑﱠﻴﺔﹸ ﺍﻟﻨَﺎ ﹺﺟ َﻤﺔﹸ َﻋ ﹺﻦ ﺍﻟ ِﻌ ﹾﻠ ﹺﻢ
َﺑْﻴ َﻦ ﹶﺃ ْﺷﻜﹶﺎِﻟﻬَﺎ ،ﻭﺍﻟَﺘ ﹾﻔﺮﹺﻳ ُﻖ َﺑْﻴَﻨﻬَﺎ ﻭَﺑْﻴ َﻦ ﺍ ﹶ
ﺼﻨَﺎ َﻋ ِﺔ ﻻ ﻳُﻮ َﺟﺪُ ﻣﺎ َﻳ ْﻤَﻨﻊُ ِﻣ ْﻦ ﹶﺃ ْﺧ ِﺬﻫَﺎ ،ﻭﹶﺃﻣﱠﺎ ﺍ ﹶﳌ َﺪﹺﻧﻴﱠﺔ ﺍﻟ َﻐ ْﺮﹺﺑﻴﱠ ﹸﺔ ﺍﻟﻨَﺎ ﹺﺟﻤَـﺔﹸ ﻋَـ ﹺﻦ
ﻭﺍﻟ ِ
ﻀﺎ َﺭ ِﺓ ﺍﻟ َﻐ ْﺮﹺﺑﱠﻴﺔِ،
ﳊَ
ﳊﻀَﺎ َﺭ ِﺓ ﺍﻟﻐﺮﺑﻴ ِﺔ ﻓﻼ َﻳﺠُﻮ ُﺯ ﹶﺃ ْﺧ ﹸﺬﻫَﺎ ﹺﺑﺤَﺎﻝﹴَ ،ﻷﻧﱠ ُﻪ ﻻ َﻳﺠُﻮ ُﺯ ﹶﺃ ْﺧﺬﹸ ﺍ ﹶ
ﺍﹶ
ﺱ ﺍﱠﻟﺬِﻱ َﺗﻘﹸﻮ ُﻡ َﻋﹶﻠْﻴﻪِ ،ﻭﰲ ﺗَـ ْ
ﺼﻮﹺﻳ ﹺﺮ ﳊﻀَﺎ َﺭ ِﺓ ﺍ ِﻹﺳْﻼ ِﻣﱠﻴﺔِ ،ﰲ ﺍ َﻷﺳَﺎ ﹺ
ﻀﻬَﺎ َﻣ َﻊ ﺍ ﹶ
ِﻟَﺘﻨَﺎﹸﻗ ِ
ﻺْﻧﺴَﺎ ِﻥ.
ﺴﻌَﺎ َﺩ ِﺓ ﻟ ِ
ﳊﻴَﺎ ِﺓ ﺍﻟ ُﺪْﻧﻴَﺎ ،ﻭﰲ َﻣ ْﻌﻨَﻰ ﺍﻟ َ
ﺍﹶ
٦٤
ﳊﻴَﺎﺓِ،ﺼ ﹺﻞ ﺍﻟ ِﺪﻳ ﹺﻦ َﻋ ﹺﻦ ﺍ ﹶ ﺱ ﹶﻓ ْ ﳊﻀَﺎ َﺭﺓﹸ ﺍﻟ َﻐ ْﺮﹺﺑﱠﻴﺔﹸ ﻓﹺﺈﱠﻧﻬَﺎ َﺗﻘﹸﻮ ُﻡ َﻋﻠﹶﻰ ﹶﺃﺳَﺎ ﹺ ﺃ ﱠﻣﺎ ﺍ ﹶ
ﺼ ﹺﻞ ﺍﻟﺪِﻳ ﹺﻦ َﻋ ﹺﻦ ﺍﻟ َﺪ ْﻭﹶﻟﺔِ، ﻚ ِﻓﻜﹾﺮ ﹸﺓ ﹶﻓ ْ ﳊﻴَﺎﺓِ ،ﹶﻓَﻨَﺘ َﺞ َﻋ ْﻦ ﹶﺫِﻟ َﻭﹺﺇْﻧﻜﹶﺎ ﹺﺭ ﹶﺃﻥﱠ ﻟﻠﺪِﻳ ﹺﻦ ﹶﺃﺛﹶﺮﹰﺍ ﰲ ﺍ ﹶ
ﳊﻴَﺎ ِﺓ. ﳊﻴَﺎﺓِ ،ﻭﻳُْﻨ ِﻜﺮُ ُﻭﺟُﻮ َﺩ ﺍﻟﺪِﻳ ﹺﻦ ﰲ ﺍ ﹶ ﺼﻞﹸ ﺍﻟﺪِﻳ َﻦ َﻋ ﹺﻦ ﺍ ﹶ َﻷﻧﱠﻬﺎ ﹶﻃﺒﹺﻴ ِﻌﱠﻴ ﹲﺔ ﻋﻨﺪ ﻣِﻦ َﻳ ﹾﻔ ِ
ﳊﻴَـﺎ ِﺓ ﹶﻓﹺﺈﻧﱠـ ُﻪ ﺼﻮﹺﻳ ُﺮ ﺍ ﹶ ﳊﻴَﺎ ِﺓ .ﹶﺃﻣﱠﺎ َﺗ ْ ﳊﻴَﺎﺓﹸ ،ﻭﻗﺎ َﻡ ﹺﻧﻈﹶﺎ ُﻡ ﺍ ﹶ ﺖﺍﹶ ﺱ ﹶﻗﺎ َﻣ ِ ﻭ َﻋﻠﹶﻰ َﻫﺬﹶﺍ ﺍ َﻷﺳَﺎ ﹺ
ﺖ ﺍﻟَﻨ ﹾﻔ ِﻌﱠﻴﺔﹸ ِﻫ َﻲ ﺍﱠﻟﺘِـﻲ َﻳﻘﹸـﻮﻡُ ﻚ ﻛﹶﺎَﻧ ِ ﺱ ﺍ َﻷ ْﻋﻤَﺎﻝﹺ ،ﻭﻟ ﹶﺬِﻟ َ ﺍ ﹶﳌْﻨ ﹶﻔ َﻌﺔﹸَ ،ﻷﻧﱠﻬﺎ ِﻫ َﻲ ِﻣ ﹾﻘﻴَﺎ ُ
ﺖ ﺍﻟَﻨ ﹾﻔ ِﻌﱠﻴﺔﹸ ﻫِـ َﻲ ﺍ ﹶﳌ ﹾﻔﻬُـ َﻮ َﻡ ﳊﻀَﺎ َﺭﺓﹸ ،ﻭ ِﻣ ْﻦ ُﻫﻨَﺎ ﻛﹶﺎَﻧ ِ َﻋﹶﻠْﻴﻬﹺﺎ ﺍﻟﹺﻨﻈﹶﺎﻡُ ،ﻭَﺗﻘﹸﻮ ُﻡ َﻋﹶﻠْﻴﻬﹺﺎ ﺍ ﹶ
ﻚ
ﳊﻴَﺎ ﹶﺓ ﺑﹶﺄﻧﱠﻬﺎ ﺍ ﹶﳌْﻨ ﹶﻔﻌَـ ﹸﺔ .ﻭﻟـ ﹶﺬِﻟ َ ﺼﻮﱢ ُﺭ ﺍ ﹶ ﳊﻀَﺎ َﺭﺓَِ ،ﻷﻧﱠﻬﺎ ُﺗ َ ﺍﻟﺒَﺎ ﹺﺭ َﺯ ﰲ ﺍﻟﹺﻨﻈﹶﺎﻡﹺ ،ﻭﰲ ﺍ ﹶ
ﺴ ِﺪﱠﻳ ِﺔ ﻭَﺗ ْﻮِﻓ َﲑ ﳉَ ﻂ ِﻣ َﻦ ﺍﳌﹸْﺘ َﻌ ِﺔ ﺍ ﹶ ﺴٍ ﺴﻌَﺎ َﺩﺓﹸ ِﻋْﻨ َﺪ ُﻫ ْﻢ ﹺﺇ ْﻋﻄﹶﺎ َﺀ ﺍ ِﻹْﻧﺴَﺎ ِﻥ ﹶﺃ ﹾﻛَﺒ َﺮ ِﻗ ْﺖ ﺍﻟ َﻛﹶﺎَﻧ ِ
ﺤَﺘﺔﹰ ،ﻻ ُﺗﻘِﻴ ُﻢ ﻟ َﻐﻴْـ ﹺﺮ ﳊﻀَﺎ َﺭﺓﹸ ﺍﻟ َﻐ ْﺮﹺﺑﱠﻴﺔﹸ َﺣﻀَﺎ َﺭ ﹰﺓ َﻧ ﹾﻔ ِﻌﱠﻴ ﹰﺔ َﺑ ْﺖﺍﹶ ﹶﺃ ْﺳﺒَﺎﹺﺑ َﻬﺎ ﹶﻟﻪُ .ﻭﳍﺬﹶﺍ ﻛﹶﺎَﻧ ِ
ﻸ ْﻋﻤَـﺎ ﹺﻝ. ﺱﻟَ ﺠ َﻌﹸﻠﻬَﺎ ِﻫ َﻲ ﺍ ِﳌ ﹾﻘﻴَﺎ َ ﻱ َﻭ ْﺯﻥٍ ،ﻭﻻ َﺗ ْﻌَﺘ ﹺﺮﻑُ ﹺﺇ ﱠﻻ ﺑﺎﻟَﻨ ﹾﻔ ِﻌﱠﻴﺔِ ،ﻭَﺗ ْ ﺍ ﹶﳌْﻨ ﹶﻔ َﻌ ِﺔ ﹶﺃ ﱠ
ﺠﻤَﺎ َﻋ ِﺔ ﹺﺑﻬَﺎ ،ﻭﻫ َﻲ َﻣﺤْـﺼُﻮ َﺭﹲﺓ ﰲ ﻭﹶﺃﻣﱠﺎ ﺍﻟﻨَﺎ ِﺣَﻴﺔﹸ ﺍﻟﺮُﻭ ِﺣﻴﱠ ﹸﺔ ﹶﻓ ﹺﻬ َﻲ ﹶﻓ ْﺮ ِﺩﱠﻳ ﹲﺔ ﻻ َﺷﹶﺄ ﹶﻥ ﻟﻠ َ
ﳊﻀَﺎﺭَﺓ ﺍﻟ َﻐ ْﺮﹺﺑﱠﻴ ِﺔ ِﻗَﻴ ٌﻢ ُﺧﹸﻠ ِﻘﻴﱠـﺔﹲ، ﻚ ﻻ ﺗُﻮ َﺟﺪُ ﰲ ﺍ ﹶ ﺴ ِﺔ .ﻭﻟ ﹶﺬِﻟ َ ﺴ ِﺔ ﻭ ﹺﺭﺟَﺎ ﹺﻝ ﺍﻟ ﹶﻜﻨﹺﻴ َ ﺍﻟ ﹶﻜﻨﹺﻴ َ
ﻂ .ﻭ َﻋﻠﹶـﻰ ﻫَـ ﹶﺬﺍ ﹶﺃ ْﻭ ﺭُﻭ ِﺣﱠﻴﺔﹲ ،ﹶﺃ ْﻭ ﹺﺇْﻧﺴَﺎﻧﱠﻴﺔﹲ ،ﻭﹺﺇﻧﱠﻤﺎ ﺗُﻮ َﺟﺪُ ﻗِﻴﻢ ﻣَﺎ ﱢﺩﱠﻳ ﹲﺔ ﻭَﻧ ﹾﻔ ِﻌﱠﻴ ﹲﺔ ﹶﻓ ﹶﻘ ﹾ
ﺼﹶﻠ ٍﺔ ﻋَـ ﹺﻦ ﺍﻟ َﺪ ْﻭﻟﹶـﺔِ، ﺕ ُﻣْﻨﻔﹶـ ِ ﺖ ﺍ َﻷ ْﻋﻤَﺎ ﹸﻝ ﺍ ِﻹْﻧﺴَﺎﻧﱠﻴﺔﹸ ﺗﺎَﺑ َﻌ ﹰﺔ ﹸﳌَﻨ ﱠﻈﻤَﺎ ٍ ﺱ ﺟُ ِﻌﹶﻠ ِ ﺍﻷﺳﺎ ﹺ
ﳊﻴَﺎ ِﺓ ﹸﻛﻞﱡ ﺖ َﻋ ﹺﻦ ﺍ ﹶ ﺸ ﹺﲑﱠﻳﺔِ ،ﻭﻋُ ﹺﺰﹶﻟ ْ ﺕ ﺍﻟَﺘْﺒ ِ ﺐ ﺍ َﻷ ْﺣ َﻤﺮﹺ ،ﻭﺍ ِﻹ ْﺭﺳَﺎِﻟﻴﱠﺎ ِ ﺴ ِﺔ ﺍﻟﺼَﻠﻴ ﹺ ﹶﻛﻤُ َﺆ ﱠﺳ َ
ﳊﻀَﺎ َﺭﺓﹸ ﺍﻟ َﻐ ْﺮﹺﺑﻴﱠـ ﹸﺔ ﻫِـ َﻲ ﻫَـ ِﺬ ِﻩ ﺖﺍﹶ ﻗِﻴ َﻤ ٍﺔ ﹺﺇﻻﱠ ﺍﻟﻘِﻴ َﻤ ﹶﺔ ﺍﳌﹶﺎ ﱢﺩﱠﻳ ﹶﺔ ﻭ ِﻫ َﻲ ﺍﻟ ﹺﺮْﺑ ُﺢ .ﻓﻜﹶﺎَﻧ ِ
ﳊﻴَﺎ ِﺓ.
ﺠﻤُﻮ َﻋ ﹶﺔ ِﻣ َﻦ ﺍ ﹶﳌﻔﹶﺎﻫِﻴ ﹺﻢ َﻋ ﹺﻦ ﺍ ﹶ ﺍ ﹶﳌ ْ
ﺱ ﻫُ َﻮ ﺍﻟَﻨﻘِـﻴﺾُ ﻣِـ ْﻦ ﳊﻀَﺎ َﺭﺓﹸ ﺍ ِﻹﺳْﻼ ِﻣﻴﱠ ﹸﺔ ﻓﹺﺈﱠﻧﻬَﺎ َﺗﻘﹸﻮ ُﻡ َﻋﻠﹶﻰ ﹶﺃﺳَﺎ ﹴ ﺃ ﱠﻣﺎ ﺍ ﹶ
ﳊﻀَﺎ َﺭ ِﺓ ﺍﻟ َﻐ ْﺮﹺﺑﱠﻴ ِﺔ ﹶﻟﻬَـﺎ، ﺼ ﹺﻮﻳ ﹺﺮ ﺍ ﹶ ﺤﻴَﺎ ِﺓ ﹶﻏْﻴﺮُ َﺗ ْﺼﻮﹺﻳ ُﺮﻫَﺎ ﻟﻠ َ ﳊﻀَﺎ َﺭ ِﺓ ﺍﻟ َﻐ ْﺮﹺﺑﱠﻴﺔِ ،ﻭَﺗ ْ ﺱﺍﹶ ﹶﺃﺳَﺎ ﹺ
ﺨَﺘِﻠﻒُ َﻋ ْﻦ َﻣ ﹾﻔﻬُ َﻮ ِﻣﻬَـﺎ ﰲ ﺍﳊﹶـﻀَﺎ َﺭ ِﺓ ﺍﻟ َﻐ ْﺮﹺﺑﻴﱠـ ِﺔ ﻛﹸـ ﱠﻞ ﺴﻌَﺎ َﺩ ِﺓ ﻓِﻴﻬﹺﺎ َﻳ ْ ﻭ َﻣ ﹾﻔﻬُ َﻮﻡُ ﺍﻟ َ
ﺱ ﺍ ِﻹﳝَﺎ ِﻥ ﺑﺎﷲِ ،ﻭﹶﺃﻧﱠ ُﻪ َﺟﻌَـ ﹶﻞ ﳊﻀَﺎ َﺭﺓﹸ ﺍ ِﻹﺳْﻼ ِﻣﻴﱠ ﹸﺔ َﺗﻘﹸﻮﻡ َﻋﻠﹶﻰ ﹶﺃﺳَﺎ ﹺ ﻑ .ﻓﺎ ﹶ ﺍﻻ ْﺧﺘِﻼ ِ
ِﻟ ﹾﻠ ﹶﻜ ْﻮ ِﻥ ﻭﺍ ِﻹْﻧﺴَﺎ ِﻥ ﻭﺍ ﹶﳊﻴَﺎ ِﺓ ﹺﻧﻈﹶﺎ َﻣﹰﺎ َﻳ ِﺴﲑُ ﹺﺑﻤُﻮ ﹺﺟﹺﺒﻪِ ،ﻭﹶﺃﻧﱠ ُﻪ ﹶﺃ ْﺭ َﺳ ﹶﻞ َﺳﱢﻴ َﺪﻧَﺎ ُﻣ َﺤﻤﱠﺪﹰﺍ
٦٥
ﺱ ﺍﻟ َﻌﻘِﻴـ َﺪ ِﺓ ﳊﻀَﺎ َﺭ ﹶﺓ ﺍ ِﻹﺳْﻼ ِﻣﱠﻴ ﹶﺔ َﺗﻘﹸـﻮﻡُ َﻋﻠﹶـﻰ ﹶﺃﺳَـﺎ ﹺ ﻱ ﹶﺃﻥﱠ ﺍ ﹶ ﺑﺎ ِﻹﺳْﻼ ﹺﻡ ﺩِﻳﻨﺎﹰ ،ﹶﺃ ْ
ﷲ ﻭﻣﻼِﺋ ﹶﻜِﺘ ِﻪ ﻭﻛﹸﺘُﹺﺒ ِﻪ ﻭﺭُﺳُِﻠ ِﻪ ﻭﺑﺎﻟَﻴ ْﻮ ﹺﻡ ﺍﻵ ِﺧ ﹺﺮ ﻭﺑﺎﻟ ﹶﻘﻀَﺎ ِﺀ ﺍ ِﻹﺳْﻼ ِﻣﱠﻴﺔِ ،ﻭ ِﻫ َﻲ ﺍ ِﻹﳝَﺎ ﹸﻥ ﺑﺎ ِ
ﺱ
ﺖ ﺍﻟ َﻌﻘِﻴـ َﺪﺓﹸ ﻫِـ َﻲ ﺍ َﻷﺳَـﺎ َ ﷲ ﺗﻌﺎﱃ .ﻓﻜﹶﺎَﻧ ِ ﻭﺍﻟ ﹶﻘ َﺪ ﹺﺭ َﺧْﻴ ﹺﺮ ِﻫﻤَﺎ ﻭ َﺷ ﱢﺮ ِﻫﻤَﺎ ِﻣ َﻦ ﺍ ِ
ﺱ ﺭُﻭ ِﺣ ﱟﻲ. ﺤﻀَﺎ َﺭﺓِ ،ﻓﻬ َﻲ ﻗﺎِﺋ َﻤ ﹲﺔ َﻋﻠﹶﻰ ﹶﺃﺳَﺎ ﹴ ﻟﻠ َ
ﺴ ﹶﻔ ِﺔ
ﳊﻀَﺎ َﺭ ِﺓ ﺍ ِﻹﺳْﻼ ِﻣﱠﻴ ِﺔ ﹶﻓﹺﺈﻧﱠـ ُﻪ َﻳَﺘ َﻤﺜﱠـ ﹸﻞ ﰲ ﹶﻓﻠﹾـ َ ﳊﻴَﺎ ِﺓ ﰲ ﺍ ﹶ ﺼﻮﹺﻳ ُﺮ ﺍ ﹶ ﺃ ﱠﻣﺎ َﺗ ْ
ﳊﻴَـﺎﺓﹸ، ﺖ َﻋ ﹺﻦ ﺍﻟ َﻌﻘِﻴ َﺪ ِﺓ ﺍ ِﻹﺳْﻼ ِﻣﱠﻴﺔِ ،ﻭﺍﱠﻟﺘِﻲ َﺗﻘﹸـﻮﻡُ َﻋﹶﻠْﻴﻬَـﺎ ﺍ ﹶ ﺍ ِﻹﺳْﻼ ﹺﻡ ﺍﱠﻟﺘِﻲ ِﺍْﻧَﺒﹶﺜ ﹶﻘ ْ
ﻱ
ﺴ ﹶﻔﺔﹸ ﺍﱠﻟﺘِﻲ ِﻫ َﻲ َﻣ ْﺰﺝُ ﺍﳌﹶﺎ ﱠﺩ ِﺓ ﺑـﺎﻟﺮُﻭﺡﹺ ،ﹶﺃ ْ ﳊﻴَﺎﺓَِ ،ﻫ ِﺬ ِﻩ ﺍﻟ ﹶﻔ ﹾﻠ َ ﻭﹶﺃ ْﻋﻤَﺎ ﹸﻝ ﺍ ِﻹْﻧﺴَﺎ ِﻥ ﰲ ﺍ ﹶ
ﳊﻴَـﺎ ِﺓ. ﺼﻮﹺﻳ ﹺﺮ ﺍ ﹶ ﷲ ﻭَﻧﻮَﺍﻫِﻴﻪِِ ،ﻫ َﻲ ﺍ َﻷﺳَـﺎﺱُ ﻟﺘَـ ْ ﺴﱠﻴ َﺮ ﹰﺓ ﹺﺑﹶﺄﻭَﺍ ِﻣ ﹺﺮ ﺍ ِ
َﺟ ْﻌﻞﹸ ﺍ َﻷ ْﻋ َﻤﺎ ﹺﻝ ﻣُ َ
ﲔ ﺍﻟ ِﻘﻴَﺎ ﹺﻡ ﺑﺎﻟ َﻌﻤَـ ﹺﻞ ﻣِـ ْﻦ ﷲ ِﺣ َ ﺻﹶﻠَﺘﻪُ ﺑﺎ ِ ﻓﺎﻟ َﻌ َﻤﻞﹸ ﺍ ِﻹْﻧﺴَﺎﱐﱡ ﻣَﺎ ﱠﺩﺓﹲ ،ﻭﹺﺇ ْﺩﺭَﺍ ُﻙ ﺍ ِﻹْﻧﺴَﺎ ِﻥ ِ
ﺝ ﺍﳌﹶـﺎ ﱠﺩ ِﺓ ﻚ ﻣَـ ْﺰ ُ ﺼ ﹶﻞ ﹺﺑ ﹶﺬِﻟ َ ﺤَﺡ .ﹶﻓ َ ﹶﻛ ْﻮ ِﻥ َﻫﺬﹶﺍ ﺍﻟ َﻌ َﻤ ﹺﻞ ﺣَﻼ ﹰﻻ ﹶﺃ ْﻭ َﺣﺮَﺍ َﻣﹰﺎ ﻫُ َﻮ ﺍﻟﺮُﻭ ُ
ﷲ ﻭَﻧﻮَﺍ ِﻫﻴَـﻪُ. ﺴِﻠ ﹺﻢ ﻫُ َﻮ ﹶﺃﻭَﺍ ِﻣ َﺮ ﺍ ِﺴﻴﱢ ُﺮ َﻷ ْﻋﻤَﺎ ﹺﻝ ﺍﳌﹸ ْ ﻚ ﻛﹶﺎ ﹶﻥ ﺍ ﹸﳌ َ ﺡ .ﻭﹺﺑﻨَﺎ ًﺀ َﻋﻠﹶﻰ ﹶﺫِﻟ َ ﺑﺎﻟﺮُﻭ ﹺ
ﺲ
ﷲ ﺗﻌﺎﱃ ،ﻭﻟﹶـْﻴ َ ﺿﻮَﺍ ﹸﻥ ﺍ ِ ﷲ ﻭَﻧﻮَﺍﻫِﻴﻪِِ ،ﻫ َﻲ ﹺﺭ ْ ﻭﺍﻟﻐَﺎَﻳﺔﹸ ِﻣ ْﻦ َﺗﺴْﻴ ﹺﲑ ﹶﺃ ْﻋﻤَﺎِﻟ ِﻪ ﺑﹶﺄﻭَﺍ ِﻣ ﹺﺮ ﺍ ِ
ﺲ ﺍﻟ َﻌ َﻤ ﹺﻞ ﻓﻬُ َﻮ ﺍﻟ ِﻘَﻴ َﻤﺔﹸ ﺍﱠﻟﺘِـﻲ ُﻳﺮَﺍﻋَـﻰ ﺼﺪُ ِﻣ َﻦ ﺍﻟ ِﻘﻴَﺎ ﹺﻡ ﹺﺑَﻨ ﹾﻔ ﹺ ﺍﻟَﻨ ﹾﻔ ِﻌﱠﻴ ﹶﺔ ﻣُ ﹾﻄﹶﻠ ﹶﻘﹰﺎ .ﹶﺃﻣﱠﺎ ﺍﻟ ﹶﻘ ْ
ﻑ ﺍ َﻷ ْﻋﻤَﺎ ﹺﻝ .ﹶﻓﻘﹶـ ْﺪ ﺨَﺘِﻠﻒُ ﺑﹺﺎ ْﺧﺘِﻼ ِ ﲔ ﺍﻟ ِﻘﻴَﺎ ﹺﻡ ﺑﺎﻟ َﻌ َﻤ ﹺﻞ .ﻭ َﻫ ِﺬ ِﻩ ﺍﻟ ِﻘَﻴ َﻤﺔﹸ َﺗ ْ ﺤﻘِﻴ ﹸﻘﻬَﺎ ِﺣ َ َﺗ ْ
ﺴﻴﱢ ُﺮ ُﻩ
ﺼ ِﺪ ﺍﻟ ﹺﺮْﺑﺢﹺ ،ﹶﻓﹺﺈﻥﱠ ِﺗﺠَﺎ َﺭَﺗﻪُ َﻋ َﻤ ﹲﻞ ﻣَﺎ ﱢﺩﻱﱞ ،ﻭُﻳ َ َﺗﻜﹸﻮ ﹸﻥ ِﻗَﻴ َﻤ ﹰﺔ ﻣَﺎ ﱢﺩﱠﻳ ﹰﺔ ﹶﻛ َﻤ ْﻦ ُﻳﺘَﺎ ﹺﺟﺮُ ﹺﺑ ﹶﻘ ْ
ﷲ .ﻭﺍﻟ ِﻘَﻴﻤَـ ﹸﺔ ﺿﻮَﺍ ِﻥ ﺍ ِ ﺐ ﹶﺃﻭَﺍ ِﻣ ﹺﺮ ِﻩ ﻭَﻧﻮَﺍﻫِﻴ ِﻪ ِﺍْﺑِﺘﻐَﺎ َﺀ ﹺﺭ ْ ﺴ َ ﷲ َﺣ َ ﺼﹶﻠِﺘ ِﻪ ﺑﺎ ِ ﻓِﻴﻬﹺﺎ ﹺﺇ ْﺩﺭَﺍ ﹸﻛ ُﻪ ِﻟ ِ
ﺤﻘِﻴ ﹸﻘﻬَﺎ ِﻣ َﻦ ﺍﻟ ِﻘﻴَﺎ ﹺﻡ ﺑﺎﻟ َﻌ َﻤ ﹺﻞ ِﻫ َﻲ ﺍﻟ ﹺﺮْﺑﺢُ ،ﻭﻫُ َﻮ ِﻗَﻴ َﻤ ﹲﺔ ﻣَﺎ ﱢﺩﱠﻳ ﹲﺔ. ﺍﱠﻟﺘِﻲ ﻳُ َﺮﺍﻋَﻰ َﺗ ْ
ﳊ ﱢﺞ .ﻭﻗﹶـ ْﺪ ﺼ ْﻮ ﹺﻡ ﻭﺍ ﹶ ﻭﹶﻗ ْﺪ َﺗﻜﹸﻮ ﹸﻥ ﺍﻟﻘِﻴ َﻤﺔﹸ ﺭُﻭ ِﺣﱠﻴﺔﹰ ،ﻛﺎﻟﺼﱠﻼ ِﺓ ﻭﺍﻟ ﱠﺰﻛﹶﺎ ِﺓ ﻭﺍﻟ ﱠ
ﻕ ﻭﺍ َﻷﻣَﺎَﻧ ِﺔ ﻭﺍﻟ َﻮﻓﹶﺎ ِﺀ .ﻭﹶﻗ ْﺪ َﺗﻜﹸﻮ ﹸﻥ ﺍﻟ ِﻘَﻴ َﻤﺔﹸ ﹺﺇْﻧﺴَﺎﹺﻧﱠﻴﺔﹰ، ﺼ ْﺪ ﹺَﺗﻜﹸﻮ ﹸﻥ ﺍﻟ ِﻘَﻴ َﻤﺔﹸ ُﺧﹸﻠ ِﻘﱠﻴﺔﹰ ،ﻛﺎﻟ ِ
ﲔ ﺍﻟ ِﻘﻴَـﺎ ﹺﻡ ﻑ .ﻭ َﻫ ِﺬ ِﻩ ﺍﻟ ِﻘَﻴ ُﻢ ُﻳﺮَﺍﻋِﻴﻬَﺎ ﺍ ِﻹْﻧﺴَﺎ ﹸﻥ ﺣِـ َ ﻛﹺﺈْﻧﻘﹶﺎ ِﺫ ﺍﻟ َﻐﺮﹺﻳ ﹺﻖ ﻭﹺﺇﻏﹶﺎﹶﺛ ِﺔ ﺍ ﹶﳌ ﹾﻠﻬُﻮ ِ
ﺖ ﺍ ﹶﳌﹶﺜ ﹶﻞ ﺍ َﻷ ْﻋﻠﹶﻰ ﺴ ِ ﻸ ْﻋﻤَﺎﻝﹺ ،ﻭﹶﻟْﻴ َ ﺴﱢﻴ َﺮ ﹶﺓ ﻟ َ
ﺖ ﺍﳌﹸ َ ﺴ ِ ﺤ ﱢﻘ ﹶﻘﻬَﺎ ،ﹺﺇﻻﱠ ﹶﺃﻧﱠﻬﺎ ﹶﻟْﻴ َ ﺑﺎﻟ َﻌ َﻤ ﹺﻞ َﺣﺘﱠﻰ ﻳُ َ
ﻑ َﻧ ْﻮ ِﻋ ِﻪ.ﺨَﺘِﻠﻒُ ﺑﹺﺎ ْﺧﺘِﻼ ِ ﺍﱠﻟﺬِﻱ َﻳ ْﻬ ِﺪﻑُ ﹺﺇﹶﻟْﻴﻪَِ ،ﺑ ﹾﻞ ِﻫ َﻲ ﺍﻟﻘِﻴ َﻤﺔﹸ ِﻣ َﻦ ﺍﻟ َﻌ َﻤ ﹺﻞ ﻭَﺗ ْ
٦٦
ﺕﻉ َﺟ ْﻮﻋَـﺎ ِ ﺖ ﹺﺇﺷْـﺒَﺎ َ ﺴ ْ ﺿﻮَﺍ ِﻥ ﺍﷲِ ،ﻭﹶﻟﻴْـ َ ﺴﻌَﺎ َﺩﺓﹸ ﹶﻓ ﹺﻬ َﻲ َﻧْﻴﻞﹸ ﹺﺭ ْ ﻭﺃ ﱠﻣﺎ ﺍﻟ َ
ﺕﺕ ﺍﳊﺎﺟـﺎ ِ ﺕ ﺍ ِﻹْﻧﺴَﺎ ِﻥ َﺟﻤِﻴ ِﻌﻬَﺎِ ،ﻣ ْﻦ َﺟ ْﻮﻋَـﺎ ِ ﻉ َﺟ ْﻮﻋَﺎ ِ ﺍ ِﻹْﻧﺴَﺎﻥَِ ،ﻷﻥﱠ ﹺﺇ ْﺷﺒَﺎ َ
ﺕ ﺍ ِﻹْﻧﺴَﺎﻥِ، ﺕ ﺍﻟ َﻐﺮَﺍِﺋﺰﹺ ،ﻫُ َﻮ َﻭﺳِﻴﹶﻠ ﹲﺔ ﻻ ﹺﺯ َﻣ ﹲﺔ ﻟﻠ ُﻤﺤَﺎﹶﻓ ﹶﻈ ِﺔ َﻋﻠﹶﻰ ﺫﺍ ِ ﻀ ﹺﻮﻳﱠﺔِ ،ﻭ َﺟ ْﻮﻋَﺎ ِ ﺍﻟ ُﻌ ْ
ﳊﻴَﺎ ِﺓ .ﻭﻫﺬﺍ ﻫُـ َﻮ ﺍ َﻷﺳَـﺎﺱُ ﺼﻮﹺﻳ ُﺮ ﺍ ﹶ ﺴﻌَﺎ َﺩﺓﹸَ .ﻫﺬﹶﺍ ﻫُ َﻮ َﺗ ْ ﻭﻻ َﻳ ﹾﻠ َﺰﻡُ ِﻣ ْﻦ ُﻭﺟُﻮ ِﺩﻫَﺎ ﺍﻟ َ
ﺤﻀَﺎ َﺭ ِﺓ ﺍ ِﻹﺳْـﻼ ِﻣﱠﻴ ِﺔ .ﻭﹺﺇﱠﻧﻬَـﺎ ﺱ ﻟﻠ َ ﺼﻮﹺﻳ ُﺮ .ﻭﻫُ َﻮ ﺍ َﻷﺳَﺎ ُ ﺍﱠﻟﺬِﻱ َﻳﻘﹸﻮ ُﻡ َﻋﹶﻠْﻴ ِﻪ َﻫﺬﹶﺍ ﺍﻟَﺘ ْ
ﻀﺔِ ،ﹶﻛﻤَﺎ ﹶﺃﻥﱠ ﺍ َﻷ ْﺷﻜﹶﺎ ﹶﻝ ﺍ ﹶﳌ َﺪﹺﻧﱠﻴ ﹶﺔ ﺍﻟﻨَﺎ َﺟ َﻤ ﹶﺔ َﻋْﻨﻬَﺎ ﳊﻀَﺎ َﺭ ﹶﺓ ﺍﻟ َﻐ ْﺮﹺﺑﱠﻴ ﹶﺔ ﹸﻛ ﱠﻞ ﺍ ﹸﳌﻨَﺎﹶﻗ َ ﺾﺍﹶ ﹶﻟُﺘﻨَﺎِﻗ ُ
ﻼ :ﺍﻟﺼُﻮ َﺭﺓﹸ ﺷَـ ﹾﻜ ﹲﻞ ﳊﻀَﺎ َﺭ ِﺓ ﺍﻟ َﻐ ْﺮﹺﺑﱠﻴ ِﺔ .ﻓ َﻤﹶﺜ ﹰُﺗﻨَﺎِﻗﺾُ ﺍ َﻷ ْﺷﻜﹶﺎ ﹶﻝ ﺍ ﹶﳌ َﺪﹺﻧﱠﻴ ﹶﺔ ﺍﻟﻨﺎﺟَﻤ ﹶﺔ َﻋ ﹺﻦ ﺍ ﹶ
ﳊﻀَﺎ َﺭﺓﹸ ﺍﻟ َﻐ ْﺮﹺﺑﱠﻴﺔﹸ َﺗ ْﻌَﺘﹺﺒﺮُ ﺻُﻮ َﺭ ﹶﺓ ﺍ ْﻣ َﺮﹶﺃ ٍﺓ ﻋَﺎ ﹺﺭَﻳ ٍﺔ ﺗُْﺒ ﹺﺮﺯُ ﻓِﻴ َﻬﺎ َﺟﻤِﻴ َﻊ َﻣﻔﹶﺎِﺗﹺﻨﻬَـﺎ َﻣ َﺪﹺﻧﻲﱞ ،ﻭﺍ ﹶ
ﻚ َﻳ ْﻌَﺘﹺﺒ ُﺮﻫَﺎ ﺍﻟ َﻐ ْﺮﺑﹺـ ﱡﻲ ﳊﻴَﺎ ِﺓ َﻣ َﻊ ﺍ ﹶﳌ ْﺮﹶﺃ ِﺓ .ﻭﻟ ﹶﺬِﻟ َ ﻼ َﻣ َﺪﹺﻧﻴَﺎَ ،ﻳﱠﺘ ِﻔﻖُ َﻣ َﻊ َﻣﻔﹶﺎﻫِﻴ ِﻤﻬَﺎ ﰲ ﺍ ﹶ َﺷ ﹾﻜ ﹰ
ﻁ ﺍﻟﻔﹶـﻦﱢ، ﺖ ُﺷﺮُﻭ ﹶ ﺸ ﹾﻜ ﹴﻞ َﻣ َﺪﹺﻧﻲﱟ ،ﻭِﻗ ﹾﻄ َﻌ ﹰﺔ ﹶﻓﱢﻨَﻴ ﹰﺔ ﹺﺇﺫﹶﺍ ﺍ ْﺳَﺘ ﹾﻜ َﻤﹶﻠ ْ ِﻗ ﹾﻄ َﻌ ﹰﺔ ﹶﻓﱢﻨَﻴ ﹰﺔ َﻳ ْﻌَﺘ ﱡﺰ ﹺﺑﻬَﺎ ﻛ َ
ﺾ َﻣ َﻊ َﺣﻀَﺎ َﺭ ِﺓ ﺍ ِﻹﺳْﻼﻡﹺ ،ﻭُﻳﺨَﺎِﻟﻒُ َﻣﻔﹶﺎﻫِﻴ َﻤﻪُ َﻋ ﹺﻦ ﺍ ﹶﳌ ْﺮﹶﺃ ِﺓ ﺸ ﹾﻜ ﹶﻞ َﻳَﺘﻨَﺎﹶﻗ ُ ﻭﹶﻟ ِﻜ ﱠﻦ َﻫﺬﹶﺍ ﺍﻟ َ
ﺐ ﺇﹺﺛﺎ َﺭ ﹶﺓ ﺴﺒﱢ ُ ﺼﻮﹺﻳ ُﺮ َﻷﻧﱠ ُﻪ ُﻳ َ ﻚ ﻳُ ْﻤَﻨﻊُ َﻫﺬﹶﺍ ﺍﻟَﺘ ْ ﺠﺐُ ﹶﺃ ﹾﻥ ُﻳﺼَﺎﻥﹶ ،ﻭﻟ ﹶﺬِﻟ َ ﺽ َﻳ ﹺ ﺍﱠﻟﺘِﻲ ِﻫ َﻲ ِﻋ ْﺮ ٌ
ﻀﹰﺎ ﻣـﺎ ﹺﺇﺫﹶﺍ ﹶﺃﺭَﺍ َﺩ ﻚ ﹶﺃﻳْـ َ ﻕ .ﻭ ِﻣﹾﺜﻞﹸ ﹶﺫِﻟ َ ﺿ ﹺﻮﱠﻳ ِﺔ ﺍ َﻷ ْﺧﻼ ﹺ ﻉ ﻭُﻳ َﺆﺩﱢﻱ ﹺﺇﻟﹶﻰ ﹶﻓ ْﻮ َ ﹶﻏﺮﹺﻳ َﺰ ِﺓ ﺍﻟَﻨ ْﻮ ﹺ
ﻑ ﺍ ﹶﳌ ْﺮﹶﺃ ِﺓ ﰲ ﺴِﻠﻢُ ﹶﺃ ﹾﻥ ُﻳﻘِﻴ َﻢ َﺑﻴْﺘﹰﺎ ﻭﻫُ َﻮ َﺷ ﹾﻜ ﹲﻞ َﻣ َﺪﹺﻧﻲﱞ ،ﹶﻓﹺﺈﱠﻧﻪُ ُﻳﺮَﺍﻋِﻲ ﻓِﻴ ِﻪ َﻋ َﺪ َﻡ ﺍْﻧ ِﻜﺸَﺎ ِ ﺍﳌﹸ ْ
ﻑ ﺍﻟ َﻐ ْﺮﹺﺑ ﱢﻲ ﹶﻓﹺﺈﻧﱠـ ُﻪ ﺝ ﺍﻟَﺒْﻴﺖِ ،ﹶﻓﻴُﻘِﻴﻢ َﺣ ْﻮﹶﻟﻪُ ﺳُﻮﺭﺍﹰ ،ﹺﺑﺨِﻼ ِ ﺣَﺎ ﹺﻝ َﺗَﺒﺬﱡِﻟﻬَﺎ ِﻟ َﻤ ْﻦ ﻫُ َﻮ ﺧﺎ ﹺﺭ َ
ﺐ َﺣﻀَﺎ َﺭِﺗ ِﻪ .ﻭ َﻫ ﹶﻜﺬﹶﺍ ﲨﻴ ُﻊ ﻣﺎ ﻳُْﻨِﺘﺞُ ِﻣ َﻦ ﺍ َﻷ ْﺷﻜﹶﺎ ﹺﻝ ﺍ ﹶﳌ َﺪﹺﻧﻴﱠـ ِﺔ ﺴ َ ﻚ َﺣ َ ﻻ ُﻳﺮَﺍﻋِﻲ ﹶﺫِﻟ َ
ﺖ
ﻚ ﺍﳌﹶﻼﹺﺑﺲُ ،ﻓﹺﺈﻧﱠﻬﺎ ﹺﺇ ﹾﻥ ﻛﹶﺎﻧَـ ْ ﺤ ﹺﻮﻫَﺎ .ﻭﻛ ﹶﺬِﻟ َ ﳊﻀَﺎ َﺭ ِﺓ ﺍﻟ َﻐ ْﺮﹺﺑﱠﻴ ِﺔ ﻛﺎﻟَﺘﻤَﺎﺛِﻴ ﹺﻞ ﻭَﻧ ْ َﻋ ﹺﻦ ﺍ ﹶ
ﺴﻬَﺎ ،ﻷَﻧـﱠﻬﺎ ﹶﲢﻤِـ ﹸﻞ ﺴِﻠ ﹺﻢ ﹶﺃ ﹾﻥ َﻳ ﹾﻠَﺒ َ
ﺠ ْﺰ ﻟﻠﻤ ْ ﺻ ﹰﺔ ﺑﺎﻟ ﹸﻜﻔﱠﺎ ﹺﺭ ﺑﹺﺎ ْﻋِﺘﺒَﺎ ﹺﺭ ِﻫ ْﻢ ﹸﻛﻔﱠﺎ َﺭﹰﺍ ﹶﻟ ْﻢ َﻳ ُﺧَﺎ ﱠ
ﺲ ُﻣ َﻌﱠﻴﻨَـ ٍﺔ ﻻ ﻚ ﺑﹶﺄ ﹾﻥ َﺗﻌَﺎ َﺭﻓﹸﻮﺍ َﻋﻠﹶﻰ ﻣَﻼﺑﹺـ َ ﹺﻭ ْﺟ َﻬ ﹶﺔ َﻧ ﹶﻈ ﹴﺮ ُﻣ َﻌﱠﻴَﻨﺔٍ ،ﻭﹺﺇ ﹾﻥ ﹶﻟ ْﻢ َﺗ ﹸﻜ ْﻦ ﻛ ﹶﺬِﻟ َ
ﺑﹺﺎ ْﻋِﺘﺒَﺎ ﹺﺭ ﹸﻛ ﹾﻔ ﹺﺮ ِﻫﻢَْ ،ﺑ ﹾﻞ ﹶﺃ َﺧﺬﹸﻭﻫَﺎ ِﻟﺤَﺎ َﺟ ٍﺔ ﹶﺃ ْﻭ ﺯﹺﻳَﻨ ٍﺔ ﹶﻓﹺﺈﱠﻧﻬَﺎ ُﺗ َﻌﺪﱡ ﺣِﻴَﻨِﺌ ٍﺬ ِﻣ َﻦ ﺍ َﻷﺷْـﻜﹶﺎ ﹺﻝ
ﺍ ﹶﳌ َﺪﹺﻧﱠﻴ ِﺔ ﺍﻟﻌَﺎ ﱠﻣ ِﺔ ﻭَﻳﺠُﻮ ُﺯ ﺍ ْﺳِﺘ ْﻌﻤَﺎﹸﻟﻬَﺎ.
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ﺕﺨَﺘَﺒﺮَﺍ ِ ﺕ ﺍ ﹸﳌ ْ ﺼﻨَﺎ َﻋ ِﺔ ﻛﹶﺄﺩَﻭﺍ ِ ﺠﺔﹸ َﻋ ﹺﻦ ﺍﻟ ِﻌ ﹾﻠ ﹺﻢ ﻭﺍﻟ ِ ﺃ ﱠﻣﺎ ﺍ َﻷ ْﺷﻜﹶﺎ ﹸﻝ ﺍ ﹶﳌﺪَﻧﻴ ﹸﺔ ﺍﻟﻨﺎِﺗ َ
ﺲ ﻭﻣﺎ ﺷَﺎ ﹶﻛﹶﻠﻬَﺎ ،ﻓﹺﺈﱠﻧﻬَﺎ ﹶﺃﺷْـﻜﹶﺎ ﹲﻝ ﺙ ﻭﺍﻟ ﹶﻄﻨَﺎِﻓ ﹺ ﺼﻨَﺎ ِﻋﱠﻴﺔِ ،ﻭﺍ َﻷﺛﹶﺎ ِ ﺕ ﺍﻟ ِﻄﱢﺒَﻴ ِﺔ ﻭﺍﻟ ِ ﻭﺍﻵﻻ ِ
ﺖ ﻧﺎ ﹺﺟﻤَـ ﹰﺔ ﻋَـ ﹺﻦ ﺴ ْ ﻱ َﺷ ْﻲﺀٍَ ،ﻷﻧﱠﻬﺎ ﹶﻟﻴْـ َ َﻣ َﺪﹺﻧﱠﻴ ﹲﺔ ﻋَﺎﹶﻟ ِﻤﱠﻴ ﹲﺔ ﻻ ُﻳﺮَﺍﻋَﻰ ﰲ ﹶﺃ ْﺧ ِﺬﻫَﺎ ﹶﺃ ﱡ
ﳊﻀَﺎ َﺭﺓِ ،ﻭﻻ َﺗَﺘ َﻌﻠﱠﻖُ ﹺﺑﻬَﺎ. ﺍﹶ
ﺤﻜﱠﻢُ ﰲ ﺍﻟﻌَﺎﹶﻟ ﹺﻢ ﺍﻟَﻴ ْﻮﻡَُ ،ﺗﺮﹺﻳﻨَـﺎ ﺤﻀَﺎ َﺭ ِﺓ ﺍﻟ َﻐ ْﺮﹺﺑﱠﻴ ِﺔ ﺍﱠﻟﺘِﻲ َﺗَﺘ َ ﻭَﻧ ﹾﻈ َﺮﹲﺓ ﺧَﺎ ِﻃ ﹶﻔ ﹲﺔ ﻟﻠ َ
ﻺْﻧﺴَﺎﻧﱠﻴ ِﺔ ﹸﻃ َﻤ ﹾﺄﻧﹺﻴَﻨَﺘﻬَﺎَ ،ﺑ ﹾﻞ ﹺﺇﱠﻧﻬَﺎ َﻋﻠﹶـﻰ ﻀ َﻤ َﻦ ﻟ ِ ﺴَﺘﻄِﻴ ُﻊ ﹶﺃ ﹾﻥ َﺗ ْ ﳊﻀَﺎ َﺭ ﹶﺓ ﺍﻟ َﻐ ْﺮﹺﺑﱠﻴ ﹶﺔ ﻻ َﺗ ْﹶﺃﻥﱠ ﺍ ﹶ
ﺸﻘﹶﺎ َﺀ ﺍﱠﻟﺬِﻱ َﻳَﺘ ﹶﻘﻠﱠﺐُ ﺍﻟﻌَـﺎﹶﻟﻢُ َﻋﻠﹶـﻰ ﹶﺃﺷْـﻮَﺍ ِﻛﻪِ، ﺖ َﻫﺬﹶﺍ ﺍﻟ َ ﻚ َﺳﱠﺒَﺒ ْ ﺲ ِﻣ ْﻦ ﹶﺫِﻟ َ ﺍﻟ َﻌ ﹾﻜ ﹺ
ﳊﻴَﺎ ِﺓ ﺧِﻼﻓﹶـﹰﺎ ﺼ ﹶﻞ ﺍﻟﺪِﻳ ﹺﻦ َﻋ ﹺﻦ ﺍ ﹶ ﳊﻀَﺎ َﺭﺓﹸ ﺍﱠﻟﺘِﻲ ﹶﲡ َﻌﻞﹸ ﹶﺃﺳَﺎ َﺳﻬَﺎ ﹶﻓ ْ ﺼ ﹶﻄﻠِﻲ ﹺﺑﻨَﺎ ﹺﺭ ِﻩ .ﻭﺍ ﹶ ﻭَﻳ ْ
ﺼﻮﱢ ُﺭ ﳊﻴَﺎ ِﺓ ﺍﻟﻌَﺎﻣﱠـﺔِ ،ﻭﺗُـ َ ِﻟ ِﻔ ﹾﻄ َﺮ ِﺓ ﺍ ِﻹْﻧﺴَﺎﻥِ ،ﻭﻻ ُﺗﻘِﻴ ُﻢ ﻟﻠﻨَﺎ ِﺣَﻴ ِﺔ ﺍﻟﺮُﻭ ِﺣﱠﻴ ِﺔ َﻭ ْﺯَﻧﹰﺎ ﰲ ﺍ ﹶ
ﺼﹶﻠ ﹶﺔ َﺑْﻴ َﻦ ﺍ ِﻹْﻧﺴَﺎ ِﻥ ﻭﺍ ِﻹْﻧﺴَﺎ ِﻥ ﰲ ﺍﳊﻴﺎ ِﺓ ﻫِـ َﻲ ﺠ َﻌﻞﹸ ﺍﻟ ِ ﳊﻴَﺎ ﹶﺓ ﺑﹶﺄﻧﱠﻬﺎ ﺍ ﹶﳌْﻨ ﹶﻔ َﻌﺔﹸ ﹶﻓ ﹶﻘﻂﹾ ،ﻭَﺗ ْ ﺍﹶ
ﺖ َﻫ ِﺬ ِﻩ ﺍ ﹶﳌْﻨ ﹶﻔ َﻌﺔﹸ
ﳊﻀَﺎ َﺭﺓﹸ ﻻ ﺗُْﻨِﺘﺞُ ﹺﺇﻻﱠ َﺷﻘﹶﺎ ًﺀ ﻭﹶﻗﹶﻠ ﹶﻘﹰﺎ ﺩَﺍِﺋ َﻤْﻴﻦﹺ ،ﻓﹶﻤﺎ ﺩَﺍ َﻣ ْ ﺍ ﹶﳌْﻨ ﹶﻔ َﻌﺔﹶَ ،ﻫ ِﺬ ِﻩ ﺍ ﹶ
ﻉ َﻋﹶﻠْﻴﻬَﺎ ﹶﻃﹺﺒﹺﻴ ِﻌﻲﱞ ،ﻭﺍﻟﹺﻨﻀَﺎ ﹸﻝ ﰲ َﺳﹺﺒﻴِﻠﻬَﺎ ﹶﻃﹺﺒﹺﻴ ِﻌﻲﱞ ،ﻭﺍﻻ ْﻋِﺘﻤَﺎ ُﺩ ِﻫ َﻲ ﺍ َﻷﺳَﺎﺱَ ،ﻓﺎﻟَﺘﻨَﺎ ُﺯ ُ
ﻚ َﻳﻜﹶـ ْﻮ ﹸﻥ ﺍﻻﺳـﺘﻌﻤﺎ ُﺭ ﺸ ﹺﺮ ﹶﻃﹺﺒﹺﻴ ِﻌﻲﱞ .ﻭﻟ ﹶﺬِﻟ َ ﺕ َﺑْﻴ َﻦ ﺍﻟَﺒ َ َﻋﻠﹶﻰ ﺍﻟﻘﹸ ﱠﻮ ِﺓ ﰲ ﹺﺇﻗﹶﺎ َﻣ ِﺔ ﺍﻟﺼِﻼ ِ
ﻕ ﻣُ َﺰ ْﻋ َﺰﻋَـﺔﹰَ ،ﻷﻥﱠ ﺍ ﹶﳌْﻨ ﹶﻔﻌَـ ﹶﺔ ﳊﻀَﺎ َﺭﺓِ ،ﻭَﺗﻜﹸﻮ ﹸﻥ ﺍ َﻷﺧْـﻼ ُ ﹶﻃﹺﺒﹺﻴ ِﻌﱠﻴﹰﺎ ِﻋْﻨ َﺪ ﹶﺃ ْﻫ ﹺﻞ َﻫ ِﺬ ِﻩ ﺍ ﹶ
ﳊﻴَـﺎ ِﺓ ﳊﻴَﺎ ِﺓ .ﻭﳍﺬﺍ ﹶﻓ ِﻤ َﻦ ﺍﻟ ﹶﻄﹺﺒﹺﻴ ِﻌ ﱢﻲ ﹶﺃ ﹾﻥ ُﺗْﻨﻔﹶﻰ ﻣِـ َﻦ ﺍ ﹶ ﺱﺍﹶ َﻭ ْﺣ َﺪﻫَﺎ َﺳَﺘ ﹶﻈﻞﱡ ِﻫ َﻲ ﹶﺃﺳَﺎ َ
ﺱﳊﻴَﺎ ﹸﺓ َﻋﻠﹶﻰ ﹶﺃﺳَﺎ ﹺ ﺖ ِﻣْﻨﻬَﺎ ﺍﻟ ِﻘَﻴﻢُ ﺍﻟﺮُﻭ ِﺣﱠﻴﺔﹸ ،ﻭﹶﺃ ﹾﻥ َﺗﻘﹸﻮ َﻡ ﺍ ﹶ ﻕ ﺍﻟ ﹶﻜ ﹺﺮ َﳝﺔﹸ ﹶﻛﻤَﺎ ﻧُ ِﻔَﻴ ْ ﺍ َﻷ ْﺧﻼ ُ
ﺲ ﻭﺍﻟﹺﻨﻀَﺎ ﹺﻝ ﻭﺍﻻ ْﻋِﺘﺪَﺍ ِﺀ ﻭﺍﻻﺳﺘﻌﻤﺎ ﹺﺭ .ﻭﻣﺎ ﻫُ َﻮ ﻭَﺍِﻗ ٌﻊ ﰲ ﺍﻟ َﻌﺎﹶﻟ ﹺﻢ ﺍﻟﻴَـ ْﻮ َﻡ ﻣِـ ْﻦ ﺍﻟَﺘﻨَﺎﹸﻓ ﹺ
ﺴَﺘ ِﻄﲑﹴَ ،ﺧﻴْـ ُﺮ ﺸﺮﹺ ،ﻭ ِﻣ ْﻦ ﹶﻗﹶﻠ ﹴﻖ ﺩَﺍِﺋ ﹴﻢ ﻭ َﺷ ﱟﺮ ُﻣ ْ ﺱ ﺍﻟَﺒ َ ﺕ ﺭُﻭ ِﺣﱠﻴ ٍﺔ ﰲ ُﻧﻔﹸﻮ ﹺ ُﻭﺟُﻮ ِﺩ ﹶﺃ َﺯﻣَﺎ ٍ
ﺤﻜﱠﻢُ ﰲ ﺍﻟﻌَﺎﹶﻟ ﹺﻢ ﻭ ِﻫ َﻲ ﳊﻀَﺎ َﺭ ِﺓ ﺍﻟ َﻐ ْﺮﹺﺑﱠﻴﺔَِ ،ﻷﻧﱠﻬﺎ ِﻫ َﻲ ﺍﱠﻟﺘِﻲ َﺗَﺘ َ َﺩﻟِﻴ ﹴﻞ َﻋﻠﹶﻰ َﻧﺘَﺎِﺋ ﹺﺞ َﻫ ِﺬ ِﻩ ﺍ ﹶ
ﳋ ِﻄ َﺮ ِﺓ َﻋﻠﹶﻰ ﺍ ِﻹْﻧﺴَﺎﻧﱠﻴ ِﺔ.ﳋ ِﻄ َﲑ ِﺓ ﻭﺍ ﹶ ﺕ ﹺﺇﻟﹶﻰ َﻫ ِﺬ ِﻩ ﺍﻟَﻨﺘَﺎِﺋ ﹺﺞ ﺍ ﹶ ﺍﱠﻟﺘِﻲ ﹶﺃ ﱠﺩ ْ
ﺕ ﺍﻟﻌَﺎﹶﻟ َﻢ ُﻣْﻨ ﹸﺬ ﺍﻟ ﹶﻘ ْﺮ ِﻥ ﺍﻟﺴﺎﺑ ﹺﻊ ﳊﻀَﺎ َﺭ ِﺓ ﺍ ِﻹﺳْﻼ ِﻣﱠﻴ ِﺔ ﺍﱠﻟﺘِﻲ ﺳﺎﺩ ِ ﻭَﻧ ﹾﻈ َﺮﹲﺓ ﹺﺇﻟﹶﻰ ﺍ ﹶ
ﺸ َﺮ ﺍﳌِﻴﻼ ِﺩﻱﱢُ ،ﺗﺮﹺﻳﻨَـﺎ ﹶﺃﻧﱠﻬـﺎ ﻟﹶـ ْﻢ َﺗﻜﹸـ ْﻦ ﻱ َﺣﺘﱠﻰ ﹶﺃﻭَﺍ ِﺧ ﹺﺮ ﺍﻟ ﹶﻘ ْﺮ ِﻥ ﺍﻟﺜﹶﺎ ِﻣ َﻦ َﻋ َ ﺍﳌِﻴﻼ ِﺩ ﱢ
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ﲔﺴﻠِﻤ َ ﻕ ﺑَـْﻴ َﻦ ﺍﳌﹸـ ْ ﺲ ِﻣ ْﻦ ﹶﻃْﺒ ِﻌﻬَﺎ ﺍﻻﺳﺘﻌﻤﺎﺭَُ ،ﻷﻧﱠﻬﺎ ﹶﻟ ْﻢ ُﺗﻔﹶـ ﱢﺮ ْ ﺴَﺘ ْﻌ ِﻤ َﺮﺓﹰ ،ﻭﹶﻟْﻴ َ
ُﻣ ْ
ﺖ ﳍﺎ ﹶﻃﻮَﺍ ﹶﻝ ﻣُ ﱠﺪ ِﺓ ﺣُ ﹾﻜ ِﻤﻬَﺎ، ﺏ ﺍﱠﻟﺘِﻲ ﺩَﺍَﻧ ْ ﺸﻌُﻮ ﹺﳉﻤِﻴ ﹺﻊ ﺍﻟ ُ ﺖ ﺍﻟ َﻌﺪَﺍﹶﻟ ﹶﺔ ﹶ
ﻀ ِﻤَﻨ ِﻭ ﹶﻏْﻴ ﹺﺮ ِﻫﻢْ ،ﹶﻓ َ
ﺤﻘﱢ ُﻖ ﺍﻟ ِﻘَﻴ َﻢ َﺟﻤِﻴ َﻌﻬَﺎِ :ﻣ ْﻦ ﺱ ﺍﻟﺮُﻭ ِﺣ ﱢﻲ ﺍﻟﱠ ِﺬﻱ ُﻳ َ ﻷَﻧـﱠﻬﺎ َﺣﻀَﺎ َﺭﹲﺓ َﺗﻘﹸﻮ ُﻡ َﻋﻠﹶﻰ ﺍ َﻷﺳَﺎ ﹺ
ﳊﻴَﺎ ِﺓ ﻟﻠ َﻌﻘِﻴ َﺪ ِﺓ.ﺠ َﻌﻞﹸ ﺍﻟ َﻮ ْﺯ ﹶﻥ ﹸﻛﱠﻠ ُﻪ ﰲ ﺍ ﹶ ـﺔٍ ،ﻭﺭُﻭ ِﺣﱠﻴﺔٍ ،ﻭ ُﺧﹸﻠ ِﻘﱠﻴﺔٍ ،ﻭﹺﺇْﻧﺴَﺎﹺﻧﱠﻴ ٍﺔ .ﻭَﺗ ْ ﻣَﺎﺩﱢﻳ ﱠ
ﺴﻌَﺎ َﺩ ِﺓ ﺑﹶﺄﱠﻧﻬـﺎ ﺠ َﻌﻞﹸ َﻣ ْﻌﻨَﻰ ﺍﻟ َﷲ ﻭَﻧﻮَﺍﻫِﻴﻪِ ،ﻭَﺗ ْ ﺴﱠﻴ َﺮﹲﺓ ﺑﹶﺄﻭَﺍ ِﻣ ﹺﺮ ﺍ ِﳊﻴَﺎ ﹶﺓ ﺑﹶﺄﻧﱠﻬﺎ ﻣُ َ
ﺼﻮﱢ ُﺭ ﺍ ﹶ
ﻭُﺗ َ
ﺕ ﻣِـ ْﻦ ﹶﻗﺒْـﻞﹸ، ﳊﻀَﺎ َﺭﺓﹸ ﺍ ِﻹﺳْﻼ ِﻣﻴﱠ ﹸﺔ ﹶﻛﻤَﺎ ﺳَﺎ َﺩ ْ ﲔ َﺗﺴُﻮ ُﺩ َﻫ ِﺬ ِﻩ ﺍ ﹶ ﷲ .ﻭ ِﺣ َ ﺿﻮَﺍ ﹸﻥ ﺍ ِﹺﺭ ْ
ﻺْﻧﺴَﺎﹺﻧﱠﻴ ِﺔ َﺟ ْﻤﻌَﺎ َﺀ.
ﻀ َﻤﻦُ ﺍﻟ َﺮﻓﹶﺎ ِﻫﱠﻴ ﹶﺔ ﻟ ِ
ﺕ ﺍﻟﻌَﺎﹶﻟﻢﹺ ،ﻭَﺗ ْ ﺠ ﹶﺔ ﹶﺃ َﺯﻣَﺎ ِ
ﹶﻓﹺﺈﱠﻧﻬَﺎ َﺳَﺘ ﹾﻜﻔﹸﻞﹸ ُﻣﻌَﺎﹶﻟ َ
٦٩
ﹺﻧﻈﹶـﺎﻡُ ﺍ ِﻹﺳْـﻼ ﹺﻡ
ﺤ ﱠﻤ ٍﺪ ﻟﺘﻨﻈـﻴ ﹺﻢ ﷲ َﻋﻠﹶﻰ َﺳﱢﻴ ِﺪﻧَﺎ ﻣُ َ ﺍ ِﻹﺳْﻼ ُﻡ ﻫُ َﻮ ﺍﻟﺪِﻳ ُﻦ ﺍﱠﻟﺬِﻱ ﹶﺃْﻧ َﺰﹶﻟﻪُ ﺍ ُ
ﺴﻪِ ،ﻭﺑ َﻐْﻴ ﹺﺮ ِﻩ ِﻣ ْﻦ َﺑﻨﹺﻲ ﺍ ِﻹْﻧﺴَﺎ ِﻥ .ﻭﻋَﻼﹶﻗﺔﹸ ﺍ ِﻹﻧْـﺴَﺎ ِﻥ ﻋَﻼﹶﻗ ِﺔ ﺍ ِﻹْﻧﺴَﺎ ِﻥ ﲞَﺎِﻟ ِﻘﻪِ ،ﻭﹺﺑَﻨ ﹾﻔ ِ
ﺕ ﻕ ﻭﺍ ﹶﳌ ﹾﻄﻌُﻮﻣَﺎ ِ ﺸﻤُﻞﹸ ﺍ َﻷﺧْﻼ َ ﺴ ِﻪ َﺗ ْ
ﺸﻤُﻞﹸ ﺍﻟ َﻌﻘﹶﺎِﺋ َﺪ ﻭﺍﻟ ِﻌﺒَﺎ َﺩﺍﺕِ ،ﻭﻋَﻼﹶﻗﺘُﻪُ ﹺﺑَﻨ ﹾﻔ ِ ﲞَﺎِﻟ ِﻘ ِﻪ َﺗ ْ
ﺕ. ﺕ ﻭﺍﻟ ُﻌﻘﹸﻮﺑَـﺎ ِ ﺸﻤُﻞﹸ ﺍﳌﹸﻌَﺎﻣَﻼ ِ ﻭﺍ ﹶﳌ ﹾﻠﺒُﻮﺳَﺎﺕِ ،ﻭﻋَﻼﹶﻗﺘُﻪُ ﺑ َﻐْﻴ ﹺﺮ ِﻩ ِﻣ ْﻦ ﺑَﲏ ﺍ ِﻹْﻧﺴَﺎ ِﻥ َﺗ ْ
ﺼ ﹸﻞ ﺲ ﺩِﻳﻨـﹰﺎ ﻻﻫُﻮِﺗﻴﱠـﺎﹰ ،ﻭﻻ َﻳﺘﱠـ ِ ﳊﻴَﺎ ِﺓ َﺟﻤِﻴﻌﺎﹰ ،ﻭﻟﹶـْﻴ َ ﺸﺆُﻭ ِﻥ ﺍ ﹶ ﻓﺎ ِﻹﺳْﻼ ُﻡ َﻣْﺒ َﺪﹲﺃ ِﻟ ُ
ﲏ( ﺐ .ﻭﹺﺇﻧﱠ ُﻪ ﹶﻟَﻴ ﹾﻘﻀِﻲ َﻋﹶﻠﻰ ﺍﻷُﻭﺗُﻮ ﹾﻗﺮَﺍ ِﻃﱠﻴ ِﺔ ﺍﻟﺪِﻳﹺﻨﱠﻴ ِﺔ )ﺍﻻ ْﺳِﺘْﺒﺪَﺍ ِﺩ ﺍﻟﺪِﻳ ﱢ ﺴَﺒ ﹴ ﺑﺎﻟ ﹶﻜ َﻬﻨُﻮِﺗﱠﻴ ِﺔ ﹺﺑ َ
ﺴﻤﱠﻰ ﹺﺭﺟَـﺎ ﹶﻝ ﺴﻤﱠﻰ ﹺﺭﺟَﺎ ﹶﻝ ﺍﻟﺪِﻳﻦﹺ ،ﻭ َﺟﻤَﺎ َﻋ ﹲﺔ ُﺗ َ ﻓﻼ ﻳُﻮ َﺟﺪُ ﰲ ﺍ ِﻹﺳْﻼ ﹺﻡ َﺟﻤَﺎ َﻋ ﹲﺔ ُﺗ َ
ﺴِﻠ ِﻤﲔَ ،ﻭ ﹸﻛﻠﱡ ُﻬ ْﻢ ﹶﺃﻣَﺎ َﻡ ﺍﻟـﺪِﻳ ﹺﻦ ﺴ ﱠﻤ ْﻮ ﹶﻥ ُﻣ ْ ﺍﻟ ُﺪْﻧﻴَﺎَ ،ﺑ ﹾﻞ َﺟﻤِﻴ ُﻊ َﻣ ْﻦ َﻳ ْﻌَﺘﹺﻨﻘﹸﻮ ﹶﻥ ﺍ ِﻹ ْﺳﻼ َﻡ ﻳُ َ
َﺳﻮَﺍ ٌﺀ .ﻓﻼ ﻳُﻮ َﺟﺪُ ﻓِﻴ ِﻪ ﹺﺭﺟَﺎ ﹲﻝ ﺭُﻭ ِﺣﻴﱡﻮﻥﹶ ،ﻭ ﹺﺭﺟَﺎ ﹲﻝ َﺯ َﻣﹺﻨﻴﱡﻮ ﹶﻥ .ﻭﺍﻟﻨَﺎ ِﺣَﻴﺔﹸ ﺍﻟﺮُﻭ ِﺣﻴﱠ ﹸﺔ ﻓِﻴ ِﻪ
ﺨﻠﹸﻮﹶﻗ ﹰﺔ ﳋﹶﺎِﻟﻖﹴ ،ﻭﻣُ َﺪﱠﺑ َﺮ ﹰﺓ ﺑﹶﺄ ْﻣ ﹺﺮ ﻫَـﺬﹶﺍ ﺍﳋﹶـﺎِﻟ ﹺﻖَ .ﻷﻥﱠ ﺍﻟَﻨﻈﹾـ َﺮ ﹶﺓ ِﻫ َﻲ ﹶﻛ ْﻮﻥﹸ ﺍ َﻷ ْﺷﻴَﺎ ِﺀ َﻣ ْ
ﳊﻴَﺎﺓِ ،ﻭ َﻣﺎ َﺣ ْﻮﹶﻟﻬَﺎ ﻭﻣﺎ َﻳَﺘ َﻌﻠﱠﻖُ ﹺﺑﻬَﺎ ،ﻭﺍﻻﺳْـِﺘﺪْﻻ ﹶﻝ ﺍﻟ َﻌﻤِﻴ ﹶﻘ ﹶﺔ ﻟﻠ ﹶﻜ ْﻮ ِﻥ ﻭﺍ ِﻹْﻧﺴَﺎ ِﻥ ﻭﺍ ﹶ
ﺱ ﰲ ﻫَـ ِﺬ ِﻩ ﺝ ﺍ ﹸﳌﺸَﺎ َﻫ َﺪ ﺍ ﹶﳌ ﹾﻠﻤُـﻮ َ ﺠ َﺰ ﻭﺍﻻ ْﺣِﺘﻴَﺎ َ ﺺ ﻭﺍﻟ َﻌ ْ ﻚ ُﻳﺮﹺﻱ ﺍ ِﻹْﻧﺴَﺎ ﹶﻥ ﺍﻟَﻨ ﹾﻘ َ ﺑ ﹶﺬِﻟ َ
ﺨﻠﹸﻮﹶﻗ ﹲﺔ ﳋﹶﺎِﻟﻖﹴ ،ﻭﻣُـ َﺪﱠﺑ َﺮﹲﺓ ﺍ َﻷ ْﺷﻴَﺎ ِﺀ َﺟﻤِﻴ ِﻌﻬَﺎِ ،ﻣﻤﱠﺎ َﻳ ُﺪﻝﱡ ﺩَﻻﹶﻟ ﹰﺔ ﹶﻗ ﹾﻄ ِﻌﱠﻴ ﹰﺔ َﻋﻠﹶﻰ ﺃﹶﻧـﱠﻬﺎ َﻣ ْ
ﳊﻴَﺎ ِﺓ ﻻ ُﺑﺪﱠ ﹶﻟﻪُ ِﻣ ْﻦ ﹺﻧﻈﹶﺎ ﹴﻡ ﻳُـَﻨﻈﱢ ُﻢ ﹶﻏﺮَﺍﺋِـ َﺰﻩُ ﺑﹶﺄ ْﻣ ﹺﺮﻩِ ،ﻭﹶﺃﻥﱠ ﺍ ِﻹْﻧﺴَﺎ ﹶﻥ ﻭﻫُ َﻮ ﺳَﺎِﺋ ٌﺮ ﰲ ﺍ ﹶ
ﻀ ﹺﻮﱠﻳ ﹶﺔ .ﻭﻻ َﻳَﺘﺄﹶﺗـﱠﻰ َﻫﺬﹶﺍ ﺍﻟﹺﻨﻈﹶﺎ ُﻡ ِﻣ َﻦ ﺍ ِﻹﻧْـﺴَﺎﻥِِ ،ﻟ َﻌﺠْـ ﹺﺰ ِﻩ ﻭﻋَـ َﺪ ﹺﻡ ﻭﺣﺎﺟﺎِﺗ ِﻪ ﺍﻟﻌُ ْ
ﻑﺕ ﻭﺍﻻ ْﺧﺘِﻼ ِ ﺿـ ﹲﺔ ﻟِﻠﺘﱠـﻔﹶـﺎﻭُ ِ ﹺﺇﺣَﺎ ﹶﻃِﺘﻪِ ،ﻭ َﻷﻥﱠ ﹶﻓ ْﻬ َﻤﻪُ ِﻟ َﻬﺬﹶﺍ ﺍﻟﺘَـﻨْـﻈـِﻴ ﹺﻢ ﻋُ ْﺮ َ
٧٠
ﺾ ِﻣﻤﱠﺎ ﻳُْﻨِﺘﺞُﻭﺍﻟﺘَـﻨَﺎﻗﹸ ﹺ
ﻚ ﻛﹶﺎ ﹶﻥ َﺣْﺘﻤَـﹰﺎ ﹶﺃ ﹾﻥ َﻳﻜﹶـ ْﻮ ﹶﻥ ﻱ ﹺﺇﻟﹶﻰ َﺷﻘﹶﺎ ِﺀ ﺍ ِﻹْﻧﺴَﺎ ِﻥ .ﻭﻟ ﹶﺬِﻟ َ ﺾ ﺍﳌﹸ َﺆ ﱢﺩ َ ﺍﻟﹺﻨﻈﹶﺎ َﻡ ﺍﳌُﺘﻨَﺎِﻗ َ
ﺴﱢﻴ َﺮ ﹶﺃ ْﻋ َﻤﺎﹶﻟﻪُ ﹺﺑﹺﻨﻈﹶـﺎ ﹴﻡ ﷲ َﺗﻌَﺎﱃ .ﻭِﻟﻬَﺬﺍ ﻛﹶﺎ ﹶﻥ ِﻟ َﺰﺍ َﻣﹰﺎ َﻋﻠﹶﻰ ﺍ ِﻹْﻧﺴَﺎ ِﻥ ﹶﺃ ﹾﻥ ﻳُ َ ﺍﻟﹺﻨﻈﹶﺎ ُﻡ ِﻣ َﻦ ﺍ ِ
ﷲ .ﹺﺇﻻﱠ ﹶﺃﻥﱠ َﻫﺬﹶﺍ ﺍﻟَﺘﺴْﻴ َﲑ ﺑﺎﻟﹺﻨﻈﹶﺎ ﹺﻡ ﹺﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﹺﺑﻨَﺎ ًﺀ َﻋﻠﹶﻰ َﻣْﻨ ﹶﻔ َﻌ ِﺔ َﻫﺬﹶﺍ ﺍﻟﹺﻨﻈﹶﺎﻡﹺ، ِﻣ ْﻦ ِﻋْﻨ ِﺪ ﺍ ِ
ـ ُﻪ ِﻣ َﻦ ﺍﷲِ ،ﻻ َﺗﻜﹸﻮ ﹾﻥ ﻓِﻴ ِﻪ ﻧَﺎ ِﺣَﻴ ﹲﺔ ﺭُﻭ ِﺣﱠﻴ ﹲﺔَ .ﺑ ﹾﻞ ﻻ ﺑُـ ﱠﺪ ﹶﺃ ﹾﻥ َﻭﹶﻟ ْﻢ َﻳ ﹸﻜ ْﻦ ﹺﺑﻨَﺎ ًﺀ َﻋﻠﹶﻰ ﺃﹶﻧ ﱠ
ﷲ ﻭَﻧﻮَﺍﻫِﻴﻪِ ،ﹺﺑﻨَﺎ ًﺀ َﻋﻠﹶﻰ ﹺﺇ ْﺩﺭَﺍﻛِـ ِﻪ ﳊﻴَﺎ ِﺓ ﺑﹶﺄﻭَﺍ ِﻣ ﹺﺮ ﺍ ِ
َﻳ ﹶﻜ ْﻮ ﹶﻥ َﺗْﻨﻈِﻴ ُﻢ ﺍ ِﻹْﻧﺴَﺎ ِﻥ ﹶﺃ ْﻋﻤَﺎﹶﻟﻪُ ﰲ ﺍ ﹶ
ﻱ ﻻ ُﺑﺪﱠ ﻣِـ ْﻦ ﹺﺇ ْﺩﺭَﺍ ِﻙ ﺍ ِﻹﻧْـﺴَﺎ ِﻥ ﺡ ﰲ ﺍ َﻷ ْﻋﻤَﺎ ﹺﻝ .ﹶﺃ ْ ﺻﹶﻠَﺘﻪُ ﺑﺎﷲَِ ،ﺣﺘﱠﻰ ﺗُﻮ َﺟ َﺪ ﺍﻟﺮُﻭ ُ ِ
ﷲ ﺴﻴﱢ ُﺮ ﺃﻋﻤَﺎﻟﹶـﻪُ ﺑﹺـﹶﺄﻭَﺍ ِﻣ ﹺﺮ ﺍ ِ ﷲ ﻳُـ َ ﺼﹶﻠ ِﺔ ﺑﹺﺎ ِ
ﺻﹶﻠَﺘﻪُ ﺑﺎﷲِ ،ﻭﺑﻨﺎ ًﺀ َﻋﹶﻠ َﻰ ﺇﹺﺩﺭَﺍ ِﻛ ِﻪ ﳍ ِﺬ ِﻩ ﺍﻟ ِ ِ
ﺡ ﻫـ َﻲ ﺇﺩﺭﺍ ُﻙ ﺡ ﻋِﻨ َﺪ ﺍﻟ ِﻘﻴَﺎ ﹺﻡ ﺑﹺﺎﻷَﻋﻤَﺎﻝﹺ ،ﹺﺇ ِﺫ ﺍﻟـﺮﱡﻭ ُ َﻭَﻧﻮَﺍ ِﻫﹺﻴﻪَِ ،ﺣﱠﺘ َﻰ ﺗُﻮ َﺟ َﺪ ﺍﻟﺮﱡﻭ ُ
ﷲ ﺼﹶﻠ ِﺔ ﺑﺎ ِ ﷲ .ﻭ َﻣ ْﻌﻨَﻰ َﻣ ْﺰ ﹺﺟﻬَﺎ َﻣ َﻊ ﺍﳌﹶﺎ ﱠﺩﺓِ ،ﻫُ َﻮ ُﻭﺟُﻮ ُﺩ ﺍ ِﻹ ْﺩﺭَﺍ ِﻙ ِﻟ ﹾﻠ ِ ﺻﹶﻠَﺘﻪُ ﺑﹺﺎ ِﺍﻹِﻧﺴَﺎﻥﹸ ِ
ﺼﹶﻠ ِﺔ
ﷲ ﻭَﻧﻮَﺍﻫِﻴ ِﻪ ﹺﺑﻨَﺎ ًﺀ َﻋﻠﹶﻰ ﹺﺇ ْﺩﺭَﺍ ِﻙ ﻫَـ ِﺬ ِﻩ ﺍﻟـ ِ ﺴﲑُ ﺑﹶﺄﻭَﺍ ِﻣ ﹺﺮ ﺍ ِ ﲔ ﺍﻟ ِﻘﻴَﺎ ﹺﻡ ﺑﺎﻟ َﻌ َﻤﻞﹺ ،ﻓَﻴ ِ ِﺣ َ
ﲔ ﺍﻟ ِﻘﻴَﺎ ﹺﻡ ﹺﺑ ِﻪ ﻫُ َﻮ ﺍﻟﺮُﻭﺡُ ،ﹶﻓﺼَﺎ َﺭ َﺗﺴْﻴ ُﲑ ﷲ ِﺣ َ ﺼﹶﻠ ِﺔ ﺑﺎ ِ ﷲ .ﻓﺎﻟ َﻌ َﻤﻞﹸ ﻣَﺎ ﱠﺩﺓﹲ ،ﻭﹺﺇ ْﺩﺭَﺍ ُﻙ ﺍﻟ ِ ﺑﺎ ِ
ﺡ .ﻭ ِﻣ ْﻦ ﺼﹶﻠ ِﺔ ﻫُ َﻮ َﻣﺰْﺝ ﺍﳌﹶﺎ ﱠﺩ ِﺓ ﺑﺎﻟﺮُﻭ ﹺ ﷲ ﻭَﻧﻮَﺍﻫِﻴ ِﻪ ﹺﺑﻨَﺎ ًﺀ َﻋﻠﹶﻰ ﹺﺇ ْﺩﺭَﺍ ِﻙ ﺍﻟ ِ ﺍﻟ َﻌ َﻤ ﹺﻞ ﺑﹶﺄﻭَﺍ ِﻣ ﹺﺮ ﺍ ِ
ﺴَﺘْﻨَﺒ ﹶﻄ ِﺔ ِﻣ َﻦ ﺍﻟ ﹸﻘﺮْﺁ ِﻥ ﺸ ْﺮ ِﻋﱠﻴ ِﺔ ﺍﳌﹸ ْ
ﺴِﻠ ﹺﻢ ﹶﺃ ْﻋﻤَﺎﹶﻟﻪُ ﺑﺎ َﻷ ْﺣﻜﹶﺎ ﹺﻡ ﺍﻟ َ ﺴﹺﻴﲑُ ﹶﻏْﻴ ﹺﺮ ﺍﳌﹸ ْ ُﻫﻨَﺎ ﹶﻟ ْﻢ َﻳ ﹸﻜ ْﻦ َﺗ ْ
ﺝُ ﺍﳌﹶﺎ ﱠﺩ ِﺓ ﺑﺎﻟﺮُﻭﺡﹺَ ،ﻷﻧﱠـ ُﻪ ﻟﹶـ ْﻢ ﺤ ﱢﻘ ﹶﻘﹰﺎ ﻓِﻴ ِﻪ َﻣ ْﻌﻨَﻰ َﻣ ْﺰ ِ
ﺴﻴﹺﲑﹰﺍ ﺑﺎﻟﺮُﻭﺡﹺ ،ﻭﻻ ﻣَُﺘ َ ﻭﺍﻟﺴُﱠﻨ ِﺔ َﺗ ْ
ﺸ ْﺮ ِﻋﱠﻴ ﹶﺔ ﹺﻧﻈﹶﺎﻣـﹰﺎ ﺼﹶﻠ ﹶﺔ ﺑﺎﷲَِ ،ﺑ ﹾﻞ ﹶﺃ َﺧ ﹶﺬ ﺍ َﻷ ْﺣﻜﹶﺎ َﻡ ﺍﻟـ َ ُﻳ ْﺆ ِﻣ ْﻦ ﺑﺎ ِﻹﺳْﻼﻡﹺ ،ﹶﻓﹶﻠ ْﻢ ﻳُ ْﺪ ﹺﺭ ِﻙ ﺍﻟ ِ
ﷲ ﺴِﻠ ﹺﻢ ﹶﻓ ﹶﻘ ْﺪ ﻛﹶﺎ ﹶﻥ ِﻗﻴَﺎ ُﻣ ُﻪ ﺑﹶﺄ ْﻋﻤَﺎِﻟ ِﻪ َﻭ ﹾﻓ َﻖ ﹶﺃﻭَﺍ ِﻣ ﹺﺮ ﺍ ِ
ﻑ ﺍﳌﹸ ْ ﺠَﺒﻪُ ﹶﻓَﻨﻈﱠ َﻢ ﹺﺑ ِﻪ ﹶﺃ ْﻋﻤَﺎﹶﻟﻪُ ،ﹺﺑﺨِﻼ ِ ﹶﺃ ْﻋ َ
ﺴﹺﻴ ﹺﲑ ﹶﺃ ْﻋﻤَﺎِﻟ ِﻪ ﺑﹶﺄﻭَﺍ ِﻣ ﹺﺮ ﺖ ﻏﹶﺎَﻳﺘُﻪُ ِﻣ ْﻦ َﺗ ْ ﺼﹶﻠِﺘ ِﻪ ﺑﺎﷲِ ،ﻭﻛﹶﺎَﻧ ْ ﻭَﻧﻮَﺍﻫِﻴ ِﻪ َﻣْﺒﹺﻨﱠﻴﹰﺎ َﻋﻠﹶﻰ ﹺﺇ ْﺩﺭَﺍ ِﻛ ِﻪ ِﻟ ِ
ﻚ ﻻ ُﺑﺪﱠ ِﻣ ْﻦ ﻂ .ﻭ َﻋﻠﹶﻰ ﹶﺫِﻟ َ ﻉ ﺑﺎﻟﹺﻨﻈﹶﺎ ﹺﻡ ﹶﻓ ﹶﻘ ﹾ ﺿﻮَﺍ ﹶﻥ ﺍﷲِ ،ﻻ ﺍﻻْﻧِﺘﻔﹶﺎ َ ﷲ ﻭَﻧﻮَﺍﻫِﻴ ِﻪ ِﻫ َﻲ ﹺﺭ ْ ﺍِ
ﲔ ﺍﻟ ِﻘﻴَﺎ ﹺﻡ ﺑﺎ َﻷ ْﻋﻤَﺎ ﹺﻝ. ﺡ ِﺣ َ ُﻭﺟُﻮ ِﺩ ﺍﻟَﻨﺎ ِﺣَﻴ ِﺔ ﺍﻟﺮُﻭ ِﺣﱠﻴ ِﺔ ﰲ ﺍ َﻷ ْﺷﻴَﺎﺀِ ،ﻭﻻ ُﺑﺪﱠ ِﻣ َﻦ ﺍﻟﺮُﻭ ﹺ
ﳉﻤِﻴ ﹺﻊ ﹶﺃﻥﱠ ﺍﻟﻨَﺎ ِﺣَﻴ ﹶﺔ ﺍﻟﺮُﻭ ِﺣﱠﻴ ﹶﺔ َﺗ ْﻌﻨﹺـﻲ ﻛﹶـ ْﻮ ﹶﻥ ﺤﹰﺎ ﺩَﺍِﺋ َﻤﹰﺎ ِﻋْﻨ َﺪ ﺍ ﹶ ﺿَ َﻋﻠﹶﻰ ﹶﺃ ﹾﻥ َﻳﻜﹸﻮ ﹶﻥ ﻭَﺍ ِ
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ﺡ ِﻫ َﻲ ﻕ ﺑﺎﳋﹶﺎِﻟﻖﹺ ،ﻭﹶﺃﻥﱠ ﺍﻟﺮُﻭ َ ﺨﻠﹸﻮ ﹺ ﺻﹶﻠﺔﹸ ﺍ ﹶﳌ ْ
ﻱ ِﻫ َﻲ ِ ﺨﻠﹸﻮﹶﻗ ﹰﺔ ﳋﹶﺎِﻟ ﹴﻖ َﺧﹶﻠ ﹶﻘﻬَﺎ ،ﹶﺃ ْ ﺍ َﻷ ْﺷﻴَﺎ ِﺀ َﻣ ْ
ﷲ ﺗﻌﺎﱃَ .ﻫ ِﺬ ِﻩ ﻫِـ َﻲ ﺍﻟﻨَﺎ ِﺣﻴَـﺔﹸ ﺻﹶﻠَﺘﻪُ ﺑﺎ ِ ﻱ ﹺﺇ ْﺩﺭَﺍ ُﻙ ﺍ ِﻹْﻧﺴَﺎ ِﻥ ِ ﺼﹶﻠﺔِ ،ﹶﺃ ْ ﹺﺇ ْﺩﺭَﺍ ُﻙ َﻫ ِﺬ ِﻩ ﺍﻟ ِ
ﺡ .ﻭﻫَـﺬﹶﺍ َﻭﺣْــ َﺪ ُﻩ ﻫُـ َﻮ ﺍ ﹶﳌﻔﹾـﻬُــﻮ ُﻡ ﺍﻟﺮُﻭﺣِـﻴﱠـﺔﹸ ،ﻭ َﻫ ِﺬ ِﻩ ِﻫ َﻲ ﺍﻟـﺮُﻭ ُ
ﺴَﺘﹺﻨ َﲑﺓﹸ ﹺﺇﻟﹶﻰﻁ ﹶﻗ ﹾﻄ َﻌﹰﺎ .ﻭﺍﻟَﻨ ﹾﻈ َﺮﺓﹸ ﺍﻟ َﻌﻤِﻴ ﹶﻘﺔﹸ ﺍ ﹸﳌ ْ ﺍﻟﺼَـﺤِـﻴﺢُ ،ﻭﻣﺎ َﻋﺪَﺍ ُﻩ َﻣ ﹾﻔﻬُﻮ ٌﻡ َﻣ ْﻐﻠﹸﻮ ﹲ
ﺕ ﹺﺇﻟﹶﻰ ﺍﻟَﻨﺘَﺎِﺋ ﹺﺞ ﺍﻟﺼﺎ ِﺩﹶﻗﺔِ ،ﻭ ِﻫ َﻲ ﺍﱠﻟﺘِﻲ ﹶﺃ ﱠﺩ ْ
ﺕ ﳊﻴَﺎ ِﺓ ﻭﺍ ِﻹْﻧﺴَﺎ ِﻥ ِﻫ َﻲ ﺍﱠﻟﺘِﻲ ﹶﺃ ﱠﺩ ْ ﺍﻟ ﹶﻜ ْﻮ ِﻥ ﻭﺍ ﹶ
ﺼﺤِﻴ ﹺﺢ. ﹺﺇﻟﹶﻰ َﻫﺬﹶﺍ ﺍ ﹶﳌ ﹾﻔﻬُﻮ ﹺﻡ ﺍﻟ َ
ﺱ ﻭﺍ ﹸﳌ َﻐﻴﱠـﺐُ، ﺤﺴُﻮ ُ ﺕ َﺑ ْﻌﺾُ ﺍ َﻷ ْﺩﻳَﺎ ِﻥ ﹺﺇﻟﹶﻰ ﹶﺃﻥﱠ ﺍﻟ ﹶﻜ ْﻮ ﹶﻥ ﻓِﻴ ِﻪ ﺍ ﹶﳌ ْ ﻭﹶﻗ ْﺪ َﻧ ﹶﻈ َﺮ ْ
ﳊﻴَﺎ ﹶﺓ ﻓِﻴﻬﺎ ﺍﻟﻨَﺎ ِﺣَﻴﺔﹸ ﺍﳌﹶﺎ ﱢﺩﻳﱠـﺔﹸ ﺴ ِﺪﱠﻳﺔﹸ ،ﻭﺍ ﹶ ﳉَ ﺴ ُﻤﻮﱡ ﺍﻟﺮُﻭ ِﺣ ﱡﻲ ﻭﺍﻟَﻨ ْﺰ َﻋﺔﹸ ﺍ ﹶ ﻭﺍ ِﻹْﻧﺴَﺎ ﹶﻥ ﻓِﻴ ِﻪ ﺍﻟ ُ
ﺴ ُﻤﻮﱠ ﺍﻟﺮُﻭﺣِـﻲﱠ ﺱ َﻳَﺘﻌَﺎ َﺭﺽُ َﻣ َﻊ ﺍ ﹸﳌ َﻐﱠﻴﺐﹺ ،ﻭﹶﺃﻥﱠ ﺍﻟ ُ ﺤﺴُﻮ َ ﻭﺍﻟﻨَﺎ ِﺣَﻴﺔﹸ ﺍﻟﺮُﻭ ِﺣﱠﻴﺔﹸ ،ﻭﹶﺃﻥﱠ ﺍ ﹶﳌ ْ
ﻚ ﻓﹶﻬﺎﺗـﺎ ِﻥ ﺡ .ﻭﻟ ﹶﺬِﻟ َ ﺼﹶﻠ ﹲﺔ َﻋ ﹺﻦ ﺍﻟﺮُﻭ ﹺ ﺴ ِﺪﱠﻳﺔِ ،ﻭﹶﺃﻥﱠ ﺍﳌﹶﺎ ﱠﺩ ﹶﺓ ﻣُْﻨ ﹶﻔ ِ ﳉَ ﻻ َﻳ ﹾﻠَﺘﻘِﻲ َﻣ َﻊ ﺍﻟَﻨ ْﺰ َﻋ ِﺔ ﺍ ﹶ
ﺽ َﺑْﻴَﻨ ُﻬﻤَﺎ ﹶﺃﺳَﺎ ِﺳﻲﱞ ﰲ ﹶﻃﺒﹺﻴ َﻌِﺘ ﹺﻬﻤَـﺎ ،ﻭﻻ ﺼﹶﻠﺘَﺎ ِﻥ ِﻋْﻨ َﺪ ُﻫﻢَْ ،ﻷﻥﱠ ﺍﻟَﺘﻌَﺎﺭُ َ ﺍﻟﻨَﺎ ِﺣﻴَﺘﺎ ِﻥ ُﻣْﻨ ﹶﻔ ِ
ﺾ ﻟِـ َﻮ ْﺯ ِﻥ ﺨﻔِﻴ ٌ ﻳُ ْﻤ ِﻜﻦُ ﺍ ْﻣِﺘﺰَﺍﺟُﻬُﻤَﺎ ،ﻭﹶﺃﻥﱠ ﹸﻛ ﱠﻞ َﺗ ْﺮﺟﹺﻴ ﹴﺢ ﻹﺣﺪﺍ ُﻫﻤﺎ ﰲ ﺍﳌِﻴﺰَﺍ ِﻥ ﻓِﻴ ِﻪ َﺗ ْ
ﺍ ُﻷ ْﺧﺮَﻯ .ﻭِﻟﻬَﺬﺍ ﻛﹶﺎ ﹶﻥ ﻋﻠﻰ ُﻣﺮﹺﻳ ِﺪ ﺍﻵ ِﺧ َﺮ ِﺓ ﹶﺃ ﹾﻥ ﻳُ َﺮ ﱢﺟ َﺢ ﺍﻟﻨَﺎ ِﺣَﻴ ﹶﺔ ﺍﻟﺮُﻭ ِﺣﱠﻴ ﹶﺔ .ﻭ ِﻣ ْﻦ ُﻫﻨَﺎ
ﻂ ﻣـﺎ ﺤﱠﻴ ِﺔ ُﺳ ﹾﻠ ﹶﻄﺘَﺎ ِﻥ :ﺍﻟﺴُ ﹾﻠ ﹶﻄﺔﹸ ﺍﻟﺮُﻭ ِﺣﱠﻴﺔﹸ ،ﻭﺍﻟﺴُ ﹾﻠ ﹶﻄﺔﹸ ﺍﻟ َﺰ َﻣﹺﻨﱠﻴﺔﹸ )ﹶﺃﻋْـ ِ ﺖ ﻓِﻲ ﺍ ﹶﳌﺴِﻴ ِ ﻗﹶﺎ َﻣ ْ
ﷲ( ،ﻭﻛﹶﺎ ﹶﻥ ﹺﺭﺟَﺎ ﹸﻝ ﺍﻟﺴُ ﹾﻠ ﹶﻄ ِﺔ ﺍﻟﺮُﻭ ِﺣﱠﻴ ِﺔ ُﻫ ْﻢ ﹺﺭﺟَﺎ ﹶﻝ ﺍﻟـﺪِﻳ ﹺﻦ ﷲ ِ ﺼ َﺮ ﻭﻣﺎ ِ ﺼ َﺮ ِﻟ ﹶﻘْﻴ َ
ِﻟ ﹶﻘْﻴ َ
ﻭ ﹶﻛ َﻬَﻨَﺘﻪُ ،ﻭﻛﹶﺎﻧُﻮﺍ ُﻳﺤَﺎ ﹺﻭﻟﹸﻮ ﹶﻥ ﹶﺃ ﹾﻥ َﺗﻜﹸﻮ ﹶﻥ ﺍﻟﺴُ ﹾﻠ ﹶﻄﺔﹸ ﺍﻟ َﺰ َﻣﹺﻨﱠﻴﺔﹸ ﹺﺑﹶﺄْﻳﺪِﻳ ﹺﻬﻢَْ ،ﺣﺘﱠﻰ ُﻳ َﺮﺟﱢﺤُﻮﺍ
ﻉ َﺑْﻴ َﻦ ﺍﻟﺴُ ﹾﻠ ﹶﻄ ِﺔ ﺍﻟ َﺰ َﻣﹺﻨﻴﱠـ ِﺔ ﺸﹶﺄ ﺍﻟﹺﻨﺰَﺍ ُـ ﱠﻢ َﻧ َﳊﻴَﺎﺓِ ،ﻭ ِﻣ ْﻦ ﺛ َ َﻋﹶﻠْﻴﻬَﺎ ﺍﻟﺴُ ﹾﻠ ﹶﻄ ﹶﺔ ﺍﻟﺮُﻭ ِﺣﱠﻴ ﹶﺔ ﰲ ﺍ ﹶ
ﲔ ﺑﺎﻟﺴُ ﹾﻠ ﹶﻄ ِﺔ ﺍﻟﺮُﻭ ِﺣﱠﻴﺔِ، ﺴَﺘ ِﻘﱢﻠ َ
ﻭﺍﻟﺴُ ﹾﻠ ﹶﻄ ِﺔ ﺍﻟﺮُﻭ ِﺣﱠﻴ ِﺔ .ﻭﹶﺃﺧِﲑﹰﺍ َﺗ ﱠﻢ َﺟ ْﻌﻞﹸ ﹺﺭﺟَﺎ ﹺﻝ ﺍﻟﺪِﻳ ﹺﻦ ﻣُ ْ
ﳊﻴَﺎ ِﺓ َﻷﻧﱠ ُﻪ ﹶﻛ َﻬﻨُﻮِﺗﻲﱞ ،ﻭ َﻫﺬﹶﺍ ﺼ ﹶﻞ ﺍﻟﺪِﻳ ُﻦ َﻋ ﹺﻦ ﺍ ﹶ ﻻ َﻳَﺘ َﺪ ﱠﺧﻠﹸﻮ ﹶﻥ ﺑﺎﻟﺴُ ﹾﻠ ﹶﻄ ِﺔ ﺍﻟ َﺰ َﻣﹺﻨﱠﻴﺔِ ،ﻭﹶﻗ ْﺪ ﻓﹸ ِ
ﳊﻀَﺎ َﺭ ِﺓ ﺱﺍﹶ ﳊﻴَﺎﺓِ ،ﻫُ َﻮ َﻋﻘِﻴ َﺪﺓﹸ ﺍ ﹶﳌْﺒ َﺪِﺃ ﺍﻟ َﺮﹾﺃ ِﺳﻤَﺎِﻟﻲﱢ ،ﻭﻫُ َﻮ ﹶﺃﺳَﺎ ُ ﺼﻞﹸ َﺑْﻴ َﻦ ﺍﻟﺪِﻳ ﹺﻦ ﻭﺍ ﹶ ﺍﻟ ﹶﻔ ْ
ﺤ ِﻤﹸﻠﻬَﺎ ﺍﻻﺳﺘﻌﻤﺎ ُﺭ ﺍﻟ َﻐ ْﺮﹺﺑ ﱡﻲ ﻟﻠﻌَﺎﹶﻟ ﹺﻢ ﻭﻳَـ ْﺪﻋُﻮ ﺍﻟ َﻐ ْﺮﹺﺑﱠﻴﺔِ ،ﻭﻫُ َﻮ ﺍﻟ ِﻘﻴَﺎ َﺩﺓﹸ ﺍﻟ ِﻔ ﹾﻜ ﹺﺮﱠﻳﺔﹸ ﺍﱠﻟﺘِﻲ َﻳ ْ
ﲔ ﺑﺎ ِﻹﺳْﻼﻡﹺ، ﺴِﻠ ِﻤ َﹶﻟﻬَﺎ ،ﻭ َﳚ َﻌﻠﹸﻬﺎ ِﻋﻤَﺎ َﺩ ﹶﺛﻘﹶﺎﹶﻓِﺘﻪِ ،ﻭﻳُ َﺰ ْﻋ ﹺﺰﻉُ َﻋﻠﹶﻰ ﹶﺃﺳَﺎ ِﺳﻬَﺎ َﻋﻘِﻴ َﺪ ﹶﺓ ﺍﳌﹸ ْ
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ﺸﻤُﻮِﻟ ﱢﻲ .ﹶﻓﻜﹸـﻞﱡ ﻣَـ ْﻦ ﺱ ﺍﻟ ُ ﺤﱠﻴ ِﺔ َﻋﻠﹶﻰ ﹶﻃﺮﹺﻳ ﹶﻘ ِﺔ ﺍﻟ ِﻘﻴَﺎ ﹺ ﺲ ﺍ ِﻹﺳْﻼ َﻡ ﺑﺎ ﹶﳌﺴِﻴ ِ ـ ُﻪ َﻳﻘِﻴ ُ ﻷَﻧ ﱠ
ﺼ ﹶﻞ ﺍﻟﺪِﻳ ﹺﻦ َﻋ ﹺﻦ ﺍﻟ َﺪ ْﻭﻟﹶـ ِﺔ ﹶﺃ ْﻭ ﳊﻴَﺎ ِﺓ« ﹶﺃ ْﻭ ﹶﻓ ْ ﺤ ِﻤﻞﹸ َﻫ ِﺬ ِﻩ ﺍﻟ َﺪ ْﻋ َﻮ ﹶﺓ »ﹶﻓﺼْﻞ ﺍﻟﺪِﻳ ﹺﻦ َﻋ ﹺﻦ ﺍ ﹶ َﻳ ْ
َﻋ ﹺﻦ ﺍﻟﺴِـﻴَﺎﺳَـﺔِ ،ﹺﺇﱠﻧﻤَﺎ ﻫُ َﻮ ﺗَﺎﹺﺑ ٌﻊ ﻭ ُﻣ َﻮﺟﱠــ ٌﻪ ﹺﺑَﺘ ْﻮﺟﹺﻴـ ِﻪ ﺍﻟ ِﻘﻴَـﺎ َﺩ ِﺓ ﺍﻟ ِﻔﻜﹾــ ﹺﺮﱠﻳ ِﺔ
ﺤﺴْـ ﹺﻦ ﹺﻧﱠﻴ ٍﺔ ﹶﺃ ْﻭ ﺑﺴُـﻮِﺋﻬَﺎ ـــ ﻣِـ ْﻦ ﻋُﻤَـﻼ ِﺀ ﺍ َﻷﺟْـَﻨﹺﺒﱠﻴﺔِ ،ﻭﻋﻤﻴ ﹲﻞ ــ ﹺﺑ ُ
ﺍﻻﺳـﺘﻌﻤـﺎ ﹺﺭ ﻭﻫُ َﻮ ﺟَـﺎ ِﻫ ﹲﻞ ﺑﺎ ِﻹﺳْـﻼ ﹺﻡ ﹶﺃ ْﻭ ُﻣﻌَﺎ ٍﺩ ﹶﻟﻪُ.
ﺲ ﻫِـ َﻲ ﹶﺃﺷْـﻴَﺎﺀُ ﻭﺃ ﱠﻣﺎ ﺍ ِﻹﺳْﻼ ُﻡ ﹶﻓَﻴﺮَﻯ ﹶﺃ ﱠﻥ ﺍ َﻷ ْﺷﻴَﺎ َﺀ ﺍﱠﻟﺘِﻲ ُﻳ ْﺪ ﹺﺭ ﹸﻛﻬَﺎ ﺍﳊِـ ﱡ
ﺡ ﻫِـ َﻲ ﹺﺇ ْﺩﺭَﺍ ُﻙ ﺨﻠﹸﻮﹶﻗ ﹰﺔ ﳋﹶﺎِﻟﻖﹴ ،ﻭﺍﻟﺮُﻭ ُ ـﺔﹲ ،ﻭﺍﻟﻨَﺎ ِﺣَﻴﺔﹸ ﺍﻟﺮُﻭ ِﺣﻴﱠ ﹸﺔ ِﻫ َﻲ ﹶﻛ ْﻮُﻧﻬَﺎ َﻣ ْ ﻣَﺎﺩﱢﻳ ﱠ
ﺼﹶﻠ ﹲﺔ َﻋ ﹺﻦ ﺍﻟَﻨﺎ ِﺣﻴَـ ِﺔ ﻚ ﻻ ﺗُﻮ َﺟﺪُ ﻧَﺎ ِﺣَﻴ ﹲﺔ ﺭُﻭ ِﺣﱠﻴ ﹲﺔ ﻣُْﻨ ﹶﻔ ِ ﺻﹶﻠَﺘﻪُ ﺑﺎﷲِ ،ﻭ َﻋﻠﹶﻰ ﹶﺫِﻟ َ ﺍ ِﻹْﻧﺴَﺎ ِﻥ ِ
ﺴ ِﺪﱠﻳﺔﹲَ ،ﺑ ﹺﻞ ﺍ ِﻹْﻧﺴَﺎ ﹸﻥ ﺕ َﺟ َ ﻕ ﺭُﻭ ِﺣﱠﻴ ﹲﺔ ﻭَﻧ َﺰﻋَﺎ ٌ ﺍﳌﹶﺎ ﱢﺩﱠﻳﺔِ ،ﻭﻻ ﺗُﻮ َﺟﺪُ ﰲ ﺍ ِﻹْﻧﺴَﺎ ِﻥ ﹶﺃ ْﺷﻮَﺍ ٌ
ﻀ ﹺﻮﱠﻳﺔﹲ ،ﻭ ﹶﻏﺮَﺍِﺋﺰُ ﻻ ُﺑﺪﱠ ِﻣ ْﻦ ﹺﺇ ْﺷﺒَﺎ ِﻋﻬَﺎ ،ﻭ ِﻣ َﻦ ﺍﻟ َﻐﺮَﺍِﺋ ﹺﺰ ﹶﻏﺮﹺﻳ َﺰﺓﹸ ﺍﻟﺘَـ َﺪﱡﻳ ﹺﻦ ﺕ ُﻋ ْ ﻓِﻴ ِﻪ ﺣَﺎﺟَﺎ ٌ
ﺠ ﹺﺰ ﺍﻟﻄﹶﺒﻴ ِﻌ ﱢﻲ ﰲ َﺗﻜﹾـﻮﹺﻳ ﹺﻦ ﳋﺎِﻟ ﹺﻖ ﺍﳌﹸ َﺪﱢﺑ ﹺﺮ ﺍﻟﻨَﺎ ِﺷﺊﹸ َﻋ ﹺﻦ ﺍﻟ َﻌ ْ ﺝ ﹺﺇﻟﹶﻰ ﺍ ﹶ ﺍﱠﻟﺘِﻲ ِﻫ َﻲ ﺍﻻ ْﺣِﺘﻴَﺎ ُ
ـﺔﹰ،
ﺴﻤﱠﻰ ﻧَﺎ ِﺣَﻴ ﹰﺔ ﺭُﻭ ِﺣﱠﻴ ﹰﺔ ﻭﻻ ﻧَﺎ ِﺣَﻴ ﹰﺔ ﻣَﺎﺩﱢﻳـ ﱠ ﻉ َﻫ ِﺬ ِﻩ ﺍﻟ َﻐﺮَﺍِﺋ ﹺﺰ ﻻ ُﻳ َ ﺍ ِﻹْﻧﺴَﺎ ِﻥ .ﻭﹺﺇ ْﺷﺒَﺎ ُ
ﺖﻀ ﹺﻮﱠﻳ ﹶﺔ ﻭﺍﻟ َﻐ َﺮﺍِﺋ َﺰ ﹺﺇﺫﹶﺍ ﹸﺃﺷْـﹺﺒ َﻌ ْ ﺕ ﺍﻟﻌُ ْ ﻂ .ﹺﺇﻻﱠ ﹶﺃﻥﱠ َﻫ ِﺬ ِﻩ ﺍﳊﺎﺟﺎ ِ ﻉ ﹶﻓ ﹶﻘ ﹾ ﻭﹺﺇﱠﻧﻤَﺎ ﻫُ َﻮ ﹺﺇ ْﺷﺒَﺎ ٌ
ﺴﱠﻴ َﺮ ﹰﺓ ﺑـﺎﻟﺮُﻭﺡﹺ ،ﻭﹺﺇ ﹾﻥ ﺖ ﻣُ َ ﷲ ﻛﹶﺎَﻧ ْ ﺼﹶﻠ ِﺔ ﺑﺎ ِﷲ ﹺﺑﻨَﺎ ًﺀ َﻋﻠﹶﻰ ﹺﺇ ْﺩﺭَﺍ ِﻙ ﺍﻟ ِ ﺑﹺﻨﻈﹶﺎ ﹴﻡ ِﻣ ْﻦ ِﻋْﻨ ِﺪ ﺍ ِ
ﺖ ﹺﺑﺪُﻭ ِﻥ ﹺﻧﻈﹶﺎﻡﹴ ،ﹶﺃ ْﻭ ﺑﹺﻨﻈﹶﺎ ﹴﻡ ِﻣ ْﻦ ِﻋْﻨ ِﺪ ﹶﻏْﻴ ﹺﺮ ﺍﷲِ ،ﻛﹶﺎ ﹶﻥ ﹺﺇ ْﺷﺒَﺎﻋﹰﺎ ﻣَﺎ ﱢﺩﻳﱠـﹰﺎ َﺑﺤْﺘـﹰﺎ ﺃﹸ ْﺷﹺﺒ َﻌ ْ
ﺖ ِﻣ ْﻦ ﹶﻏْﻴ ﹺﺮ ﹺﻧﻈﹶﺎ ﹴﻡ ﹶﺃ ْﻭ ﺑﹺﻨﻈﹶـﺎ ﹴﻡ ﻉ ﹺﺇ ﹾﻥ ﺃﹸ ْﺷﹺﺒ َﻌ ْ ُﻳ َﺆﺩﱢﻱ ﹺﺇﻟﹶﻰ َﺷﻘﹶﺎ ِﺀ ﺍ ِﻹْﻧﺴَﺎ ِﻥ .ﻓ َﻐﺮﹺﻳ َﺰ ﹸﺓ ﺍﻟَﻨ ْﻮ ﹺ
ﺝ ﺍﻟﱠـﺬِﻱ ﺖ ﺑﹺﻨﻈﹶﺎ ﹺﻡ ﺍﻟ َﺰﻭَﺍ ﹺ ﺸﻘﹶﺎﺀِ ،ﻭﹺﺇ ﹾﻥ ﺃﹸ ْﺷﹺﺒ َﻌ ْ ﺴﱢﺒَﺒﹰﺎ ِﻟ ﹾﻠ َ
ﻚ ﻣُ َ ﷲ ﻛﹶﺎ ﹶﻥ ﹶﺫِﻟ َ ِﻣ ْﻦ ِﻋْﻨ ِﺪ ﹶﻏْﻴ ﹺﺮ ﺍ ِ
ﺐ ﹶﺃ ْﺣﻜﹶﺎ ﹺﻡ ﺍ ِﻹﺳْﻼ ﹺﻡ ﻛﹶﺎ ﹶﻥ َﺯﻭَﺍ َﺟﹰﺎ ﻣُﻮ ﹺﺟ َﺪﹰﺍ ِﻟ ﹾﻠ ﹸﻄ َﻤ ﹾﺄﻧﹺﻴَﻨ ِﺔ .ﻭ ﹶﻏﺮﹺﻳـ َﺰﺓﹸ ﺴ َ ﷲ َﺣ َ ِﻣ ْﻦ ِﻋْﻨ ِﺪ ﺍ ِ
ﷲ ﹺﺑ ِﻌﺒَﺎ َﺩ ِﺓ ﺍ َﻷﻭْﺛــَﺎ ِﻥ ﺖ ِﻣ ْﻦ ﹶﻏْﻴ ﹺﺮ ﹺﻧﻈﹶﺎ ﹴﻡ ﹶﺃ ْﻭ ﺑﹺﻨﻈﹶﺎ ﹴﻡ ِﻣ ْﻦ ِﻋْﻨ ِﺪ ﹶﻏْﻴ ﹺﺮ ﺍ ِ ﺍﻟَﺘ َﺪﱡﻳ ﹺﻦ ﹺﺇ ﹾﻥ ﺃﹸ ْﺷﹺﺒ َﻌ ْ
ﺖ ﺑﹶﺄ ْﺣﻜﹶﺎ ﹺﻡ ﺍ ِﻹﺳْـﻼ ﹺﻡ ﻚ ﹺﺇ ْﺷﺮَﺍﻛﹰﺎ ﻭ ﹸﻛ ﹾﻔ َﺮﺍﹰ ،ﻭﹺﺇ ﹾﻥ ﺃﹸ ْﺷﹺﺒ َﻌ ْ ﹶﺃ ْﻭ ِﻋﺒَﺎ َﺩ ِﺓ ﺍ ِﻹْﻧﺴَﺎﻥِ ،ﻛﹶﺎ ﹶﻥ ﹶﺫِﻟ َ
ﻚ ِﻋﺒَﺎ َﺩ ﹰﺓ .ﻭِﻟ َﻬﺬﹶﺍ ﻛﹶﺎ ﹶﻥ ِﻟﺰَﺍ َﻣﹰﺎ ﹶﺃ ﹾﻥ ُﺗﺮَﺍﻋَﻰ ﺍﻟﻨَﺎ ِﺣَﻴﺔﹸ ﺍﻟﺮُﻭ ِﺣﻴﱠ ﹸﺔ ﰲ ﺍ َﻷﺷْـﻴَﺎﺀِ، ﻛﹶﺎ ﹶﻥ ﹶﺫِﻟ َ
ﺻﹶﻠَﺘﻪُﷲ ﻭَﻧﻮَﺍﻫِﻴﻪِ ،ﹺﺑﻨَﺎ ًﺀ َﻋﻠﹶﻰ ﹺﺇ ْﺩﺭَﺍ ِﻙ ﺍ ِﻹْﻧﺴَﺎ ِﻥ ِ ﺴﱠﻴ َﺮ َﺟﻤِﻴ ُﻊ ﺍ َﻷ ْﻋﻤَﺎ ﹺﻝ ﺑﹶﺄﻭَﺍ ِﻣ ﹺﺮ ﺍ ِ ﻭﹶﺃ ﹾﻥ ﺗُ َ
٧٣
ـﻨَﺎﻥِ، ﻚ ﹶﻟ ْﻢ َﻳ ﹸﻜ ْﻦ ﰲ ﺍﻟ َﻌ َﻤ ﹺﻞ ﺍﻟﻮﺍ ِﺣ ِﺪ َﺷْﻴﺌﹶﺎ ِﻥ ﺍﺛ ْ ﺴﱠﻴ َﺮ ﺑﺎﻟﺮُﻭﺡﹺ ،ﻭﻟ ﹶﺬِﻟ َ ﻱ ﹶﺃ ﹾﻥ ﺗُ َ ﺑﺎﷲِ ،ﹶﺃ ْ
ﺴﱠﻴ ٌﺮ ﺤﺖٌ ،ﹶﺃ ْﻭ ُﻣ َ ـ ُﻪ ﻣَﺎ ﱢﺩﻱﱞ َﺑ ْ ﺻﻔﹸﻪُ ﺑﺄﹶﻧ ﱠ َﺑ ﹺﻞ ﺍ ﹶﳌ ُﻮﺟُﻮ ُﺩ َﺷ ْﻲ ٌﺀ ﻭﺍ ِﺣ ٌﺪ ﻫُ َﻮ ﺍﻟ َﻌ َﻤﻞﹸ ،ﻭﹶﺃﻣﱠﺎ َﻭ ْ
ﺴﹺﻴ ﹺﲑ ِﻩ ﹺﺑﹶﺄ ْﺣﻜﹶﺎ ﹺﻡ ﺍ ِﻹ ْﺳﻼﻡﹺ، ﺕ ِﻣ ْﻦ َﺗ ْﺲ ﺍﻟ َﻌ َﻤﻞﹺَ ،ﺑ ﹾﻞ ﺁ ٍ ﺲ ﺁِﺗَﻴﹰﺎ ِﻣ ْﻦ َﻧ ﹾﻔ ﹺ ﺑﺎﻟﺮُﻭﺡﹺ ،ﹶﻓﹺﺈﱠﻧﻪُ ﹶﻟْﻴ َ
ﺏ َﻋﹶﻠﻴْـﻪِ، ﺏ ﻳُ ْﻌَﺘَﺒﺮُ ﹺﺟﻬَﺎﺩﹰﺍ ُﻳﺜﹶﺎ ُ ﳊ ْﺮ ﹺ ﺴِﻠ ﹺﻢ َﻋ ُﺪﻭﱠ ُﻩ ﰲ ﺍ ﹶ ﺴﹺﻴ ﹺﲑ ِﻩ ﹺﺑﻬَﺎ .ﹶﻓ ﹶﻘْﺘﻞﹸ ﺍﳌﹸ ْﹶﺃ ْﻭ َﻋ َﺪ ﹺﻡ َﺗ ْ
ﺴِﻠ َﻤ ﹰﺔ ﹶﺃ ْﻭﺴﹰﺎ َﻣ ْﻌﺼُﻮ َﻣ ﹰﺔ )ﻣُـ ْ ﺴِﻠ ﹺﻢ َﻧ ﹾﻔ َ
ﺴﱠﻴ ٌﺮ ﺑﹶﺄ ْﺣﻜﹶﺎ ﹺﻡ ﺍ ِﻹﺳْﻼﻡﹺ ،ﻭﹶﻗْﺘﻞﹸ ﺍﳌﹸ ْ َﻷﻧﱠ ُﻪ َﻋ َﻤ ﹲﻞ ُﻣ َ
ﻒـ ُﻪ َﻋﻤَـ ﹲﻞ َﻣﺨَـﺎِﻟ ٌ ﺴِﻠ َﻤ ٍﺔ( ﺑ َﻐْﻴ ﹺﺮ َﺣ ﱟﻖ ُﻳـ ْﻌَﺘَﺒﺮُ َﺟ ﹺﺮ َﳝ ﹰﺔ ُﻳﻌَﺎﹶﻗﺐُ َﻋﹶﻠْﻴﻬَﺎ ،ﻷَﻧ ﱠ ﹶﻏْﻴ َﺮ ﻣُ ْ
ﷲ ﻭَﻧﻮَﺍﻫِﻴ ِﻪ .ﻭﻛِﻼ ﺍﻟ َﻌ َﻤﹶﻠْﻴ ﹺﻦ َﺷ ْﻲ ٌﺀ ﻭَﺍ ِﺣ ٌﺪ ﻫُ َﻮ ﺍﻟ ﹶﻘﺘْـﻞﹸ ،ﺻَـﺎ ِﺩ ٌﺭ ﻋَـ ﹺﻦ َﻷﻭَﺍ ِﻣ ﹺﺮ ﺍ ِ
ﲔﻻ ﺴﻴﱠ ُﺮ ﺑﺎﻟﺮُﻭﺡﹺ ،ﻭَﻳﻜﹸﻮ ﹸﻥ َﺟ ﹺﺮﳝَـ ﹰﺔ ﺣِـ َ ﲔ ُﻳ َ
ﺍ ِﻹْﻧﺴَﺎﻥِ ،ﻓﺎﻟ ﹶﻘْﺘﻞﹸ َﻳﻜﹸﻮ ﹸﻥ ِﻋﺒَﺎ َﺩ ﹰﺓ ِﺣ َ
ﺴﱢﻴ َﺮ ﹶﺃ ْﻋﻤَﺎﹶﻟﻪُ ﺑﺎﻟﺮُﻭﺡﹺ ،ﻭﻛﹶﺎ ﹶﻥ ﻚ ﻛﹶﺎ ﹶﻥ ِﻟﺰَﺍ َﻣﹰﺎ َﻋﻠﹶﻰ ﺍﳌﹸ ْ
ﺴِﻠ ﹺﻢ ﹶﺃ ﹾﻥ ﻳُ َ ﺡ .ﻭﻟ ﹶﺬِﻟ َ ﺴﻴﱠ ُﺮ ﺑﺎﻟ ُﺮﻭ ﹺ ُﻳ َ
ﺐ .ﻭﻻ َﻳﺠُـﻮﺯُ ﺴﺐُ َﺑ ﹾﻞ ﻫُ َﻮ ﹶﺃ ْﻣ ٌﺮ ﻭﺍ ﹺﺟ ٌ ﺤْ ﺲ ﹶﺃﻣْﺮﹰﺍ ﻣُ ْﻤ ِﻜَﻨﹰﺎ ﻓ َ
ﺡ ﹶﻟْﻴ َ َﻣ ْﺰﺝُ ﺍﳌﹶﺎ ﱠﺩ ِﺓ ﺑﺎﻟﺮُﻭ ﹺ
ﺴﹺﻴ ﹺﲑ ِﻩ ﻱ َﻋ َﻤ ﹴﻞ ﻋَـ ْﻦ ﺗَـ ْ ﺼ ﹶﻞ ﹶﺃ ﱡﻱ ﻻ َﻳﺠُﻮ ُﺯ ﹶﺃ ﹾﻥ ﻳُ ﹾﻔ َ ﺼ ﹶﻞ ﺍﳌﹶﺎ ﱠﺩ ﹸﺓ َﻋ ﹺﻦ ﺍﻟﺮُﻭﺡﹺ ،ﹶﺃ ْ ﹶﺃ ﹾﻥ ﺗُ ﹾﻔ َ
ﺠﺐُ ﹶﺃ ﹾﻥ ُﻳ ﹾﻘﻀَﻰ َﻋﻠﹶﻰ ﷲ .ﻭِﻟﻬَﺬﺍ َﻳ ﹺ ﺼﹶﻠ ِﺔ ﺑﺎ ِ ﷲ ﻭَﻧﻮَﺍﻫِﻴ ِﻪ ﹺﺑﻨَﺎ ًﺀ َﻋﻠﹶﻰ ﹺﺇ ْﺩﺭَﺍ ِﻙ ﺍﻟ ِ ﺑﹶﺄﻭَﺍ ِﻣ ﹺﺮ ﺍ ِ
ﺼﹶﻠ ﹰﺔ َﻋ ﹺﻦ ﺍﻟﻨَﺎ ِﺣَﻴ ِﺔ ﺍﳌﹶﺎ ﱢﺩﱠﻳ ِﺔ .ﻓﹶﻼ ﹺﺭﺟَﺎ ﹶﻝ ِﺩﻳـ ﹴﻦ ﰲ ﹸﻛﻞﱢ ﻣَﺎ ُﻳ َﻤﺜﱢ ﹸﻞ ﺍﻟﻨَﺎ ِﺣَﻴ ﹶﺔ ﺍﻟﺮُﻭ ِﺣﱠﻴ ﹶﺔ ﻣُْﻨ ﹶﻔ ِ
ﺼﹶﻠ ﹲﺔ
ﺲ ﻓِﻴ ِﻪ ُﺳ ﹾﻠ ﹶﻄ ﹲﺔ ﺩِﻳﹺﻨﱠﻴ ﹲﺔ ﺑﺎ ﹶﳌ ْﻌﻨَﻰ ﺍﻟ ﹶﻜ َﻬﻨُﻮِﺗﻲﱢ ،ﻭﻻ ُﺳ ﹾﻠ ﹶﻄ ﹲﺔ َﺯ َﻣﹺﻨﱠﻴ ﹲﺔ ُﻣْﻨﻔﹶـ ِ ﺍ ِﻹﺳْﻼﻡﹺ ،ﻭﹶﻟْﻴ َ
َﻋ ﹺﻦ ﺍﻟﺪِﻳﻦﹺَ ،ﺑ ﹺﻞ ﺍ ِﻹﺳْﻼ ُﻡ ﺩِﻳ ٌﻦ ِﻣْﻨﻪُ ﺍﻟ َﺪ ْﻭﹶﻟﺔﹸ ،ﻭ ِﻫ َﻲ ﹶﺃ ْﺣﻜﹶـﺎ ٌﻡ ﺷَـ ْﺮ ِﻋﱠﻴ ﹲﺔ ﻛﹶﺄ ْﺣﻜﹶـﺎ ﹺﻡ
ﺠﺐُ ﹶﺃ ﹾﻥ ُﻳ ﹾﻠﻐَﻰ ﺍﻟﺼَﻼﺓِ ،ﻭ ِﻫ َﻲ ﹶﻃﺮﹺﻳ ﹶﻘ ﹲﺔ ﻟَﺘْﻨﻔِﻴ ِﺬ ﹶﺃ ْﺣﻜﹶﺎ ﹺﻡ ﺍ ِﻹﺳْﻼ ﹺﻡ ﻭ َﺣ ْﻤ ﹺﻞ َﺩ ْﻋ َﻮِﺗ ِﻪ .ﻭَﻳ ﹺ
ﳊ ﹾﻜﻢﹺ، ﺴﻴَﺎ َﺳ ِﺔ ﻭﺍ ﹸ
ﺺ ﺍﻟﺪِﻳ ﹺﻦ ﺑﺎ ﹶﳌ ْﻌﻨَﻰ ﺍﻟﺮُﻭ ِﺣ ﱢﻲ ﻭ َﻋ ْﺰِﻟ ِﻪ َﻋ ﹺﻦ ﺍﻟ ِ ﺨﺼِﻴ ﹺ ﺸ ِﻌﺮُ ﹺﺑَﺘ ْﹸﻛﻞﱡ ﻣَﺎ ﻳُ ْ
ﺸ ﹺﺮﻑُ َﻋﻠﹶﻰ ﺍﻟَﻨﻮَﺍﺣِﻲ ﺍﻟﺮُﻭ ِﺣﱠﻴﺔِ ،ﹶﻓُﺘ ﹾﻠﻐَﻰ ﹺﺇﺩَﺍ َﺭﺓﹸ ﺍﳌﹶـﺴَﺎ ﹺﺟ ِﺪ ﺕ ﺍﱠﻟﺘِﻲ ﺗُ ْ ﹶﻓُﺘ ﹾﻠﻐَﻰ ﺍ ﹸﳌ َﺆ ﱠﺳﺴَﺎ ُ
ﺸ ْﺮ ِﻋﱠﻴﺔﹸ ﻭﺍ ﹶﳌﺤَـﺎ ِﻛﻢُ ﻭَﺗﻜﹸﻮ ﹸﻥ ﺇﺩﺍﺭﺗُﻬﺎ ﺗَﺎﹺﺑ َﻌ ﹰﺔ ِﻹﺩَﺍ َﺭ ِﺓ ﺍ ﹶﳌﻌَﺎ ﹺﺭﻑِ ،ﻭُﺗ ﹾﻠﻐَﻰ ﺍ ﹶﳌﺤَﺎ ِﻛ ُﻢ ﺍﻟـ َ
ﺴ ﹾﻠﻄﹶﺎ ﹸﻥ ﺍ ِﻹﺳْـﻼ ﹺﻡ ﺤﻜﹸﻢُ ﹺﺇﻻﱠ ﺑﺎ ِﻹﺳْﻼﻡﹺ ،ﹶﻓ ُ ﺠ َﻌﻞﹸ ﺍﻟ ﹶﻘﻀَﺎ ُﺀ ﻭﺍﺣِﺪﹰﺍ ﻻ َﻳ ْ ﺍﻟﹺﻨﻈﹶﺎ ِﻣﱠﻴﺔﹸ ،ﻭﻳُ ْ
ُﺳ ﹾﻠﻄﹶﺎ ﹲﻥ ﻭَﺍ ِﺣ ٌﺪ.
ﷲ ﻭﻣَﻼِﺋ ﹶﻜﺘِـ ِﻪ ﻭﺍ ِﻹﺳْﻼ ُﻡ َﻋﻘِﻴ َﺪﹲﺓ ﻭُﻧ ﹸﻈﻢٌ ،ﹶﺃﻣﱠﺎ ﺍﻟ َﻌﻘِﻴ َﺪ ﹸﺓ ﹶﻓ ﹺﻬ َﻲ ﺍ ِﻹﳝَﺎ ﹸﻥ ﺑـﺎ ِ
٧٤
ﷲﻭﻛﹸﺘُﹺﺒ ِﻪ ﻭ ُﺭ ُﺳِﻠﻪِ ،ﻭﺑﺎﻟَﻴ ْﻮ ﹺﻡ ﺍﻵ ِﺧﺮﹺ ،ﻭﺑﺎﻟ ﹶﻘﻀَﺎ ِﺀ ﻭﺍﻟ ﹶﻘ َﺪ ﹺﺭ َﺧْﻴ ﹺﺮ ِﻫﻤَﺎ ﻭ َﺷ ﱢﺮ ِﻫﻤَﺎ ﻣِـ َﻦ ﺍ ِ
َﺗﻌَﺎﱃ .ﻭﹶﻗ ْﺪ َﺑﻨَﻰ ﺍ ِﻹﺳْﻼ ُﻡ ﺍﻟ َﻌﻘِﻴ َﺪ ﹶﺓ َﻋﻠﹶﻰ ﺍﻟ َﻌ ﹾﻘ ﹺﻞ ﻓِﻴﻤَﺎ ﻳُ ْﺪ ﹺﺭﻛﹸﻪُ ﺍﻟ َﻌﻘﹾـﻞﹸ ،ﻛﺎ ِﻹﳝَـﺎ ِﻥ
ــ ﹺﺮﱘﹺ ،ﻭﺑَﻨــَﺎﻫَﺎ ﰲ ــﺮْﺁ ِﻥ ﺍﻟ ﹶﻜـ ﺤ ﱠﻤـ ٍﺪ ،ﻭﺑﺎﻟ ﹸﻘـ ــﺒُ ﱠﻮ ِﺓ ُﻣ َ ﷲ ،ﻭﹺﺑُﻨـ ـﺎ ِ ﺑـ
ﻱ ﻣَﺎ ﻻ ﻳُ ْﻤ ِﻜﻦُ ﻟﻠ َﻌ ﹾﻘ ﹺﻞ ﹶﺃ ﹾﻥ ﻳُ ْﺪ ﹺﺭ ﹶﻛﻪُ ﻛَﻴ ْﻮ ﹺﻡ ﺍﻟ ِﻘﻴَﺎ َﻣ ِﺔ ﻭﺍﳌﹶﻼِﺋﻜﹶـ ِﺔ ﺍ ﹸﳌﻐَـﻴﱠـﺒَـﺎﺕِ ،ﹶﺃ ْ
ﺼ َﺪ ُﺭﻫَﺎ ﺛﹶﺎﺑﹺﺘﹰﺎ ﺑﺎﻟ َﻌ ﹾﻘ ﹺﻞ ﻭﻫُ َﻮ ﺍﻟ ﹸﻘﺮْﺁ ﹸﻥ ﺴﻠِﻴﻢﹺَ ،ﻋﻠﹶﻰ ﹶﺃ ﹾﻥ َﻳﻜﹸﻮ ﹶﻥ َﻣ ْ ﳉﱠﻨ ِﺔ ﻭﺍﻟﻨَﺎ ﹺﺭ َﻋﻠﹶﻰ ﺍﻟَﺘ ْ ﻭﺍ ﹶ
ﻒ. ﻁ ﺍﻟَﺘ ﹾﻜﻠِﻴ ِ ﺚ ﺍ ﹸﳌَﺘﻮَﺍِﺗﺮُ .ﻭﹶﻗ ْﺪ َﺟ َﻌ ﹶﻞ ﺍ ِﻹﺳْﻼ ُﻡ ﺍﻟ َﻌ ﹾﻘ ﹶﻞ َﻣﻨَﺎ ﹶ ﳊﺪِﻳ ﹸ ﺍﻟ ﹶﻜ ﹺﺮﱘُ ﻭﺍ ﹶ
ﺸ ْﺮ ِﻋﱠﻴﺔﹸ ﺍﱠﻟﺘِﻲ ُﺗَﻨﻈﱢ ُﻢ ُﺷﺆُﻭ ﹶﻥ ﺍ ِﻹْﻧﺴَﺎﻥِ ،ﻭﻗﹶـ ْﺪ ﺃ ﱠﻣﺎ ﺍﻟُﻨ ﹸﻈ ُﻢ ﹶﻓ ﹺﻬ َﻲ ﺍ َﻷ ْﺣﻜﹶﺎ ُﻡ ﺍﻟ َ
ﺸ ﹾﻜ ﹴﻞ ﻋَﺎﻡﱟ ،ﹺﺑ َﻤﻌَـﺎ ٍﻥ ﺸ ُﺆﻭﻥِ ،ﻭﹶﻟ ِﻜﱠﻨﻪُ َﺗَﻨﺎ َﻭﹶﻟﻬَﺎ ﹺﺑ َ َﺗﻨَﺎ َﻭ ﹶﻝ ﹺﻧﻈﹶﺎ ُﻡ ﺍ ِﻹﺳْﻼ ُﻡ َﺟﻤِﻴ َﻊ َﻫ ِﺬ ِﻩ ﺍﻟ ُ
ﲔ ﹺﺇﺟْـﺮَﺍ ِﺀ ﺴَﺘْﻨَﺒﻂﹸ ِﻣ ْﻦ َﻫ ِﺬ ِﻩ ﺍ ﹶﳌﻌَـﺎﻧﹺﻲ ﺍﻟﻌَﺎﻣﱠـ ِﺔ ﺣِـ َ ﺕ ﺗُ ْ ﻋَﺎ ﱠﻣﺔٍ ،ﻭَﺗ َﺮ َﻙ ﺍﻟَﺘ ﹾﻔﺼِﻴﻼ ِ
ﻀ ﱠﻤﻨَﺎ ِﻥ ﺧُﻄﹸﻮﻃﹶـﹰﺎ ﻒ َﻳﺘَـ َ ﺸﺮﹺﻳ ُ ﺚ ﺍﻟ َ ﳊﺪِﻳ ﹸ ﺕ .ﹶﻓ ﹶﻘ ْﺪ ﺟَﺎ َﺀ ﺍﻟ ﹸﻘﺮْﺁ ﹸﻥ ﺍﻟ ﹶﻜ ﹺﺮﱘُ ﻭﺍ ﹶ ﺍﻟَﺘ ﹾﻄﺒﹺﻴﻘﹶﺎ ِ
ﺠ ِﺔ ُﺷﺆُﻭ ِﻥ ﺍ ِﻹْﻧﺴَﺎ ِﻥ ِﻣ ْﻦ َﺣْﻴﺚﹸ ﻫُـ َﻮ ﹺﺇﻧْـﺴَﺎﻥﹲ، ﻱ َﻣﻌَﺎﹺﻧ َﻲ ﻋَﺎ ﱠﻣ ﹰﺔ ِﻟ ُﻤﻌَﺎﹶﻟ َ ﻀ ﹰﺔ ،ﹶﺃ ْ َﻋﺮﹺﻳ َ
ﳉ ْﺰِﺋﻴﱠـﺔﹶ،
ﺴَﺘْﻨﹺﺒﻄﹸﻮﺍ ِﻣ ْﻦ َﻫ ِﺬ ِﻩ ﺍ ﹶﳌﻌَﺎﻧﹺﻲ ﺍﻟﻌَﺎ ﱠﻣ ِﺔ ﺍ َﻷ ْﺣﻜﹶـﺎ َﻡ ﺍ ﹸ ﺠَﺘ ﹺﻬﺪِﻳ َﻦ ﹶﺃ ﹾﻥ َﻳ ْ ﻭَﺗ َﺮ َﻙ ِﻟ ﹾﻠ ُﻤ ْ
ﻑ ﺍ َﻷ ْﻣ ِﻜَﻨ ِﺔ.ﺤﺪُﺙﹸ َﻋﻠﹶﻰ َﻣ ﱢﺮ ﺍﻟ ُﻌﺼُﻮ ﹺﺭ ﻭﺍ ْﺧﺘِﻼ ِ ﻟﻠ َﻤﺸَﺎ ِﻛ ﹺﻞ ﺍﱠﻟﺘِﻲ َﺗ ْ
ﺠَﺘﻬﹺـ َﺪ ﺠ ِﺔ ﺍ ﹶﳌﺸَﺎ ِﻛﻞﹺ ،ﹶﻓﻬُ َﻮ َﻳ ْﺪﻋُﻮ ﺍ ﹸﳌ ْ ﻺ ْﺳﻼ ﹺﻡ ﹶﻃﺮﹺﻳ ﹶﻘ ﹲﺔ ﻭﺍ ِﺣ َﺪﹲﺓ ﰲ ُﻣﻌَﺎﹶﻟ َ ﻭﻟ ِ
ﺸ ْﺮ ِﻋﱠﻴ ﹶﺔ ﺹ ﺍﻟـ َ ﺱ ﺍﻟﻨُـﺼُﻮ َ ﺸ ِﻜﹶﻠ ﹶﺔ ﺍﳊﹶﺎ ِﺩﹶﺛ ﹶﺔ َﺣﺘﱠﻰ َﻳ ﹾﻔ َﻬ َﻤﻬَﺎ ،ﹸﺛﻢﱠ َﻳ ْﺪﺭُ َ ﺱ ﺍﳌﹸ ْ َﻷ ﹾﻥ َﻳ ْﺪﺭُ َ
ﻱﺸ ِﻜﹶﻠ ِﺔ ﻣِـ َﻦ ﺍﻟﻨُـﺼُﻮﺹﹺ ،ﹶﺃ ْ ﻂ َﺣﻞﱠ َﻫ ِﺬ ِﻩ ﺍ ﹸﳌ ْ ﺴَﺘْﻨﹺﺒ ﹶ
ﺸ ِﻜﹶﻠﺔِ ،ﹸﺛﻢﱠ َﻳ ْ ﺍﳌﹸَﺘ َﻌﱢﻠ ﹶﻘ ﹶﺔ ﹺﺑ َﻬ ِﺬ ِﻩ ﺍ ﹸﳌ ْ
ﺴﻠﹸﻚُ ﹶﻃﺮﹺﻳﻘﹶـ ﹰﺔ ﺸ ْﺮ ِﻋﱠﻴﺔِ ،ﻭﻻ َﻳ ْ ﺴﹶﺄﹶﻟ ِﺔ ِﻣ َﻦ ﺍ َﻷ ِﺩﻟﱠ ِﺔ ﺍﻟ َ
ﺸ ْﺮ ِﻋ ﱠﻲ ِﻟ َﻬ ِﺬ ِﻩ ﺍ ﹶﳌ ْ
ﻂ ﺍﳊﹸ ﹾﻜ َﻢ ﺍﻟ َ ﺴَﺘْﻨﹺﺒ ﹶ َﻳ ْ
ﺸ ِﻜﹶﻠﺔﹶَ ،ﻳ ْﺪﺭُﺳُـﻬَﺎ ﺑﹺﺎ ْﻋِﺘﺒَﺎ ﹺﺭﻫَـﺎ ﲔ َﻳ ْﺪﺭُﺱُ َﻫ ِﺬ ِﻩ ﺍ ﹸﳌ ْ ﹶﻏْﻴ َﺮﻫَﺎُ ،ﻣ ﹾﻄﻠﹶﻘﹰﺎَ .ﻋﻠﹶﻰ ﺃﹶﻧـﱠﻪ ِﺣ َ
ﺸ ِﻜﹶﻠ ﹰﺔ ﺍ ﹾﻗﺘِـﺼَﺎ ِﺩﱠﻳ ﹰﺔ ﹶﺃ ْﻭ ﺍ ْﺟِﺘﻤَﺎ ِﻋﻴﱠـ ﹰﺔ ﹶﺃ ْﻭ ﺲ ﹶﻏْﻴﺮُ ،ﻻ ﺑﹺﺎ ْﻋِﺘﺒَﺎ ﹺﺭﻫَﺎ ﻣُ ْ ﺴﺎﹺﻧﱠﻴ ﹰﺔ ﹶﻟْﻴ َ
ﺸ ِﻜﹶﻠ ﹰﺔ ﹺﺇْﻧ َ ﻣُ ْ
ﺝ ﹺﺇﻟﹶﻰ ﺣُ ﹾﻜ ﹴﻢ ﺷَـ ْﺮ ِﻋﻲﱟ، ﺤﺘَﺎ ُ ﺸ ِﻜﹶﻠ ﹶﺔ ﺣُ ﹾﻜ ﹴﻢ ﹶﺃ ْﻭ ﹶﻏْﻴ ﹺﺮ ﹶﺫِﻟﻚََ ،ﺑ ﹾﻞ ﺑﹺﺎ ْﻋِﺘﺒَﺎ ﹺﺭﻫَﺎ َﻣ ْ
ﺴﹶﺄﹶﻟ ﹰﺔ َﺗ ْ ﻣُ ْ
ﷲ ﻓِﻴ َﻬﺎ. ﻑ ﺣُ ﹾﻜ َﻢ ﺍ ِ َﺣﺘﱠﻰ ﻳَﻌ ﹺﺮ َ
٧٥
ﺍﳊﹸـ ﹾﻜ ُﻢ ﺍﻟﺸَـ ْﺮ ِﻋ ﱡﻲ
٧٨
ﻉ ﺍ َﻷﺣْـﻜﹶﺎ ﹺﻡ ﺍﻟﺸَـ ْﺮ ِﻋﱠﻴ ِﺔ
ﹶﺃﻧْـﻮَﺍ ُ
٧٩
ﺍﻟﺴُـﱠﻨ ﹸﺔ
٨٠
ﺍﻟَﺘﹶﺄﺳﱢﻲ ﹺﺑﹶﺄ ﹾﻓﻌَﺎ ﹺﻝ ﺍﻟ َﺮﺳُﻮ ﹺﻝ َﻋ ﹶﻠ ْﻴ ِﻪ ﺍﻟﺼَﻼ ﹸﺓ ﻭﺍﻟﺴَﻼ ُﻡ
٨٢
َﺗَﺒﻨﱢﻲ ﺍ َﻷﺣْـﻜﹶﺎ ﹺﻡ ﺍﻟﺸَـ ْﺮ ِﻋﱠﻴ ِﺔ
٨٤
ﺍﻟ ُﺪﺳْـﺘُﻮ ُﺭ ﻭﺍﻟﻘﹶﺎﻧُـﻮ ﹸﻥ
ﺼ ِﺪﺭُﻩُ ﺡ ﹶﺃ ْﺟَﻨﹺﺒﻲﱞ ،ﻭ َﻣ ْﻌﻨَﺎ ُﻩ ِﻋْﻨ َﺪﻫُﻢُ ﺍ َﻷ ْﻣﺮُ ﺍﱠﻟﺬِﻱ ﻳُـ ْ ﺻﻄِﻼ ٌ ﹶﻛِﻠ َﻤﺔﹸ ﺍﻟﻘﺎﻧﻮ ِﻥ ﺍ ْ
ﻉ ﺍﻟ ﹶﻘﻮَﺍ ِﻋ ِﺪ ﺍﱠﻟﺘِﻲ
ﺠﻤُﻮ ُ ـ ُﻪ ) َﻣ ْ
ﻑ ﺍﻟﻘﺎﻧﻮ ﹸﻥ ﺑﺄﹶﻧ ﱠ ﺴ َﲑ َﻋﹶﻠْﻴ ِﻪ ﺍﻟﻨﺎﺱُ ،ﻭﹶﻗ ْﺪ ﻋُ ﱢﺮ َ ﺴﻠﹾﻄﹶﺎﻥﹸ ِﻟَﻴ ِ ﺍﻟ ُ
ﺱ َﻋﻠﹶﻰ ﺍﺗـﱢﺒﺎ ِﻋﻬَﺎ ﰲ ﻋَﻼﻗﹶﺎِﺗ ﹺﻬ ْﻢ( ﻭﹶﻗ ْﺪ ﺃﹸ ﹾﻃِﻠ َﻖ َﻋﻠﹶﻰ ﺍﻟﻘﺎﻧﻮ ِﻥ ﺴ ﹾﻠﻄﹶﺎ ﹸﻥ ﺍﻟﻨﺎ َ ـﺮُ ﺍﻟ ُ ُﻳﺠْﺒ ِ
ﺍ َﻷﺳَﺎ ِﺳ ﱢﻲ ِﻟ ﹸﻜﻞﱢ ُﺣﻜﹸﻮ َﻣ ٍﺔ ﹶﻛِﻠ َﻤﺔﹸ ﺍﻟ ُﺪ ْﺳﺘُﻮﺭﹺ ،ﻭﺃﹸ ﹾﻃِﻠ َﻖ َﻋﻠﹶﻰ ﺍﻟﻘﺎﻧﻮ ِﻥ ﺍﻟﻨَﺎِﺗ ﹺﺞ ِﻣ َﻦ ﺍﻟﹺﻨﻈﹶﺎ ﹺﻡ
ﻑ ﺍﻟ ُﺪ ْﺳﺘُﻮ ُﺭ ﺑﹶﺄﻧﱠ ُﻪ )ﺍﻟﻘـﺎﻧﻮ ﹸﻥ ﺺ َﻋﹶﻠْﻴ ِﻪ ﺍﻟ ُﺪ ْﺳﺘُﻮ ُﺭ ﹶﻛِﻠ َﻤﺔﹸ ﺍﻟﻘﺎﻧﻮ ِﻥ .ﻭﹶﻗ ْﺪ ُﻋ ﱢﺮ َ ﺍﱠﻟﺬِﻱ َﻧ ﱠ
ﺹ ﻛﹸـ ﱢﻞ ﺤﺪﱢ ُﺩ َﺷ ﹾﻜ ﹶﻞ ﺍﻟ َﺪ ْﻭﹶﻟ ِﺔ ﻭﹺﻧﻈﹶﺎ َﻡ ﺍﳊﹸ ﹾﻜ ﹺﻢ ﻓِﻴﻬَﺎ ،ﻭُﻳَﺒﻴﱢ ُﻦ ﺣُﺪﻭ َﺩ ﻭﺍ ْﺧِﺘﺼَﺎ َ ﺍﱠﻟﺬِﻱ ُﻳ َ
ﳊﻜﹸﻮﻣَـﺔﹶ ،ﻭُﻳﺤَـﺪﱢ ُﺩ ﻱﺍﹸ ﺳُ ﹾﻠ ﹶﻄ ٍﺔ ﻓِﻴﻬَﺎ( ﹶﺃ ﹺﻭ )ﺍﻟﻘﺎﻧﻮ ﹸﻥ ﺍﱠﻟﺬِﻱ ُﻳَﻨﻈﱢ ُﻢ ﺍﻟﺴُ ﹾﻠ ﹶﻄ ﹶﺔ ﺍﻟﻌَﺎ ﱠﻣ ﹶﺔ ﹶﺃ ﹺ
ﻋَﻼﻗﹶﺎِﺗﻬَﺎ َﻣ َﻊ ﺍ َﻷ ﹾﻓﺮَﺍ ِﺩ ﻭُﻳَﺒﻴﱢ ُﻦ ُﺣﻘﹸﻮﹶﻗﻬَﺎ َﻭﻭَﺍ ﹺﺟﺒَﺎِﺗﻬَﺎ ِﻗَﺒﹶﻠﻬُ ْﻢ َﻭ ُﺣﻘﹸﻮﹶﻗ ُﻬ ْﻢ َﻭﻭَﺍ ﹺﺟﺒَـﺎِﺗ ﹺﻬ ْﻢ
ﺸﹶﺄ ﺻ َﺪ َﺭ ﺑﺼُﻮ َﺭ ِﺓ ﻗﺎﻧﻮﻥٍ ،ﻭ ِﻣْﻨﻬَﺎ ﻣﺎ َﻧ َ ﺸﺄِِ ،ﻣْﻨﻬَﺎ ﻣﺎ َ ِﻗَﺒﹶﻠﻬَﺎ( .ﻭﺍﻟ َﺪﺳَﺎﺗﲑُ ﻣُ ْ
ﺨَﺘِﻠ ﹶﻔﺔﹸ ﺍ ﹶﳌْﻨ َ
ﺠﻨَـ ﹲﺔ ﻣِـ ْﻦ ﺿ َﻌﻪُ ﹶﻟ ْ
ﺠﻠِﻴ ﹺﺰﻱﱢ ،ﻭ ِﻣْﻨﻬَﺎ ﻣﺎ َﺗ َﻮﻟﱠﻰ َﻭ ْ ﺑﺎﻟﻌَﺎ َﺩ ِﺓ ﻭﺍﻟَﺘﻘﹶﺎﻟِﻴ ِﺪ ﻛﺎﻟ ُﺪ ْﺳﺘُﻮ ﹺﺭ ﺍ ِﻹْﻧ ﹺ
ﺖﺖ ﺍﻟﺪُﺳْـﺘُﻮ َﺭ ﻭَﺑﱠﻴﻨَـ ْ ﺴﱠﻨ ِﺴ ﹾﻠﻄﹶﺎ ﹸﻥ ﰲ ﺍﻷُ ﱠﻣ ِﺔ َﻭ ﹾﻗَﺘِﺌﺬٍ ،ﹶﻓ َ َﺟ ْﻤ ِﻌﱠﻴ ٍﺔ َﻭ ﹶﻃﹺﻨﱠﻴ ٍﺔ ﻛﹶﺎ ﹶﻥ ﹶﻟﻬَﺎ ﺍﻟ ُ
ﺸﹶﺄ َﻫﺎ
ﺕ ﺍﱠﻟﺘِـﻲ ﹶﺃﻧْـ َ ﺴﹸﻠﻄﹶﺎ ُﺖ َﻫ ِﺬ ِﻩ ﺍ ﹶﳍْﻴﹶﺌﺔﹸ ،ﻭﻗﹶﺎ َﻡ َﻣﻘﹶﺎ َﻣﻬَﺎ ﺍﻟ ُ ﺤﱠﻠ ْ ﺤ ِﻪ ﹸﺛﻢﱠ ﺍْﻧ َ
ﹶﻛْﻴ ِﻔﱠﻴ ﹶﺔ َﺗْﻨﻘِﻴ ِ
ﺙ ﰲ ﹶﻓ َﺮْﻧﺴَﺎ ﻭﹶﺃ ْﻣﺮﹺﻳﻜﹶﺎ .ﻭِﻟ ﹾﻠ ُﺪ ْﺳﺘُﻮ ﹺﺭ ﻭﺍﻟﻘﺎﻧﻮ ِﻥ َﻣﺼَﺎ ِﺩﺭُ ﹸﺃﺧِـ ﹶﺬ ﺍﻟ ُﺪ ْﺳﺘُﻮﺭُ ،ﹶﻛﻤَﺎ َﺣ َﺪ ﹶ
ﺼﺪُ ﹺﺑ ِﻪ ﺍ ﹶﳌْﻨَﺒﻊُ ﺍﱠﻟﺬِﻱ َﻧَﺒ َﻊ ِﻣْﻨﻪُ ﺍﻟ ُﺪ ْﺳﺘُﻮ ُﺭ ﻭﺍﻟﻘـﺎﻧﻮ ﹸﻥ ﺴﻤَﺎ ِﻥ :ﺍ َﻷﻭﱠ ﹸﻝ ﻳُ ﹾﻘ َ ِﻣْﻨﻬَﺎ ،ﻭﻫ َﻲ ِﻗ ْ
ُﻣﺒَﺎ َﺷ َﺮﺓﹰ ،ﻛﺎﻟﻌﺎﺩﺍﺕِ ،ﻭﺍﻟﺪِﻳﻦﹺ ،ﻭﺁﺭَﺍ ِﺀ ﺍﻟ ﹸﻔ ﹶﻘﻬَﺎﺀِ ،ﻭﹶﺃ ْﺣﻜﹶﺎ ﹺﻡ ﺍﶈﹶﺎ ِﻛﻢﹺ ،ﻭﹶﻗﻮَﺍ ِﻋ ِﺪ ﺍﻟ َﻌ ْﺪ ﹺﻝ
ﺾ ﺍﻟـﺪُ َﻭ ﹺﻝ ﺸﺮﹺﻳ ِﻌﻲﱢِ ،ﻣﹾﺜﻞﹸ ﺩَﺳـَﺎِﺗ ﹺﲑ َﺑﻌْـ ﹺ ﺼ َﺪ ﹺﺭ ﺍﻟَﺘ ْ
ﺴﻤﱠﻰ َﻫﺬﹶﺍ ﺑﺎ ﹶﳌ ْ ﻭﺍ ِﻹْﻧﺼَﺎﻑِ ،ﻭُﻳ َ
٨٥
ﺍﻟ َﻐ ْﺮﹺﺑﱠﻴ ِﺔ
ﺸَﺘﻖﱡ ِﻣْﻨﻪُ ،ﹶﺃ ﹺﻭ ﺍﱠﻟﺬِﻱ ُﻧﻘِـ ﹶﻞ ﺼﺪُ ﹺﺑ ِﻪ ﺍ ﹶﳌ ﹾﺄ َﺧﺬﹸ ﺍ ﹸﳌ ْﻼ .ﻭﺍﻟﺜﹶﺎﻧﹺﻲ ﻳُ ﹾﻘ َ ﺠ ﹾﻠِﺘﺮَﺍ ﻭﹶﺃ ْﻣﺮﹺﻳﻜﺎ َﻣﹶﺜ ﹰ ﹶﻛﹺﺈْﻧ ﹺ
ﺕ ﺾ ﺍﻟـ ُﺪ َﻭﻳْﻼ ِ َﻋْﻨﻪُ ﺍﻟ ُﺪ ْﺳﺘُﻮ ُﺭ ﹶﺃ ﹺﻭ ﺍﻟﻘﺎﻧﻮﻥﹸِ ،ﻣﹾﺜﻞﹸ ُﺩ ْﺳﺘُﻮ ﹺﺭ ﹶﻓ َﺮْﻧﺴَﺎ ،ﻭ َﺩﺳَﺎِﺗ ﹺﲑ َﺑﻌْـ ﹺ
ﺼﺮَ ،ﻭﺍﻟﻌِـﺮَﺍﻕﹺ ،ﻭﺳُـﻮ ﹺﺭﻳَﺎ ﻣَـﹶﺜﻼﹰ، ﺍﻟﻘﹶﺎِﺋ َﻤ ِﺔ ﰲ ﺍﻟﻌَﺎﹶﻟ ﹺﻢ ﺍ ِﻹﺳْﻼ ِﻣﻲﱢ ،ﹶﻛﺘُ ْﺮ ِﻛﻴَﺎ ،ﻭ ِﻣ ْ
ﺼ َﺪ ﹺﺭ ﺍﻟﺘَﺎ ﹺﺭ ِﳜ ﱢﻲ.
ﺴﻤﱠﻰ َﻫﺬﹶﺍ ﺑﺎ ﹶﳌ ْ ﻭُﻳ َ
ﺡ ﺍﱠﻟﺬِﻱ َﺗ ْﻌﻨﹺﻴ ِﻪ ﹶﻛِﻠ َﻤﺘَﺎ ُﺩ ْﺳﺘُﻮ ﹴﺭ ﻭﻗﺎﻧﻮﻥٍ ،ﻭﻫُ َﻮ ﰲ ﺻﻄِﻼ ﹺ ﺻﺔﹸ ﺍﻻ ْ َﻫ ِﺬ ِﻩ ﺧُﻼ َ
ﺼﺪَﺭﹰﺍ ﺖ ﻣَـ ْ ﺻِﺘ ِﻪ َﻳ ْﻌﻨﹺﻲ ﹶﺃﻥﱠ ﺍﻟ َﺪ ْﻭﹶﻟ ﹶﺔ َﺗ ﹾﺄﺧُﺬﹸ ِﻣ ْﻦ َﻣﺼَﺎ ِﺩ َﺭ ُﻣَﺘ َﻌ ﱢﺪ َﺩﺓٍَ ،ﺳﻮَﺍ ٌﺀ ﹶﺃﻛﹶﺎﻧَـ ْ ﺧُﻼ َ
ﺼﹺﺒﺢُ ﺼ َﺪﺭﹰﺍ ﺗَﺎ ﹺﺭ ِﳜﱠﻴﺎﹰ ،ﹶﺃ ْﺣﻜﹶﺎ َﻣﹰﺎ ُﻣ َﻌﱠﻴَﻨﺔﹰَ ،ﺗَﺘَﺒﻨﱠﺎﻫَﺎ ﻭَﺗ ﹾﺄﻣُﺮُ ﺑﺎﻟ َﻌ َﻤ ﹺﻞ ﹺﺑﻬَﺎ ،ﹶﻓﺘُ ْﺸﺮﹺﻳ ِﻌﱠﻴﺎﹰ ،ﹶﺃ ْﻡ َﻣ ْ َﺗ ْ
ﺖ ﻣِـ َﻦ ﺍ َﻷ ْﺣﻜﹶـﺎ ﹺﻡ َﻫ ِﺬ ِﻩ ﺍ َﻷ ْﺣﻜﹶﺎ ُﻡ َﺑ ْﻌ َﺪ َﺗَﺒﻨﱢﻴﻬَﺎ ِﻣ ْﻦ ِﻗَﺒ ﹺﻞ ﺍﻟ َﺪ ْﻭﹶﻟ ِﺔ ُﺩ ْﺳﺘُﻮ َﺭﺍﹰ ،ﹺﺇ ﹾﻥ ﻛﹶﺎَﻧ ْ
ﺻ ِﺔ.
ﺖ ِﻣ َﻦ ﺍ َﻷ ْﺣﻜﹶﺎ ﹺﻡ ﺍﳋﹶﺎ ﱠ ﺍﻟﻌَﺎ ﱠﻣﺔِ ،ﻭﻗﹶﺎﻧُﻮَﻧﹰﺎ ﹺﺇ ﹾﻥ ﻛﹶﺎَﻧ ْ
ﲔ ﺍﻵ ﹶﻥ ﻫُ َﻮَ :ﻫ ﹾﻞ َﻳﺠُﻮ ُﺯ ﺍ ْﺳِﺘ ْﻌﻤَﺎ ﹸﻝ ﻫَـﺬﹶﺍ ﺴِﻠ ِﻤ َ
ﺴﺆَﺍ ﹸﻝ ﺍﱠﻟﺬِﻱ ُﻳﻮَﺍ ﹺﺟﻪُ ﺍﳌﹸ ْ ﻭﺍﻟ ُ
ﻅ ﺍ َﻷ ْﺟَﻨﹺﺒﱠﻴ ﹶﺔ ﺍﱠﻟﺘِﻲ ﹶﻟﻬَـﺎ ﻚ ﹶﺃﻥﱠ ﺍ َﻷﹾﻟﻔﹶﺎ ﹶ ﺏ َﻋﻠﹶﻰ ﹶﺫِﻟ َ ﳉﻮَﺍ ُ ﺡ ﹶﺃ ْﻡ ﻻ َﻳﺠُﻮﺯُ؟ ﻭﺍ ﹶ ﺻﻄِﻼ ﹺ ﺍﻻ ْ
ﲔ ﻻ َﻳﺠُـﻮﺯُ ﺴِﻠ ِﻤ َﺡ ﺍﳌﹸ ْ ﺻﻄِﻼ َ ﺻﻄِﻼ ُﺣﻬَﺎ ُﻳﺨَﺎِﻟﻒُ ﺍ ْ ﺻﻄِﻼ ِﺣﱠﻴﺔﹲ ،ﹺﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﺍ ْ َﻣﻌَﺎ ٍﻥ ﺍ ْ
ﺨﺺُ ﰲ ﺍ ْﺳِﺘ ْﻌﻤَﺎﹸﻟﻬَﺎِ ،ﻣﹾﺜ ﹶﻞ ﹶﻛِﻠ َﻤ ِﺔ َﻋﺪَﺍﹶﻟ ٍﺔ ﺍ ْﺟِﺘﻤَﺎ ِﻋﱠﻴﺔٍ ،ﹶﻓﹺﺈﱠﻧﻬَﺎ َﺗ ْﻌﻨﹺﻲ ﹺﻧﻈﹶﺎﻣﹰﺎ ُﻣ َﻌﱠﻴَﻨﺎﹰ ،ﻳَـَﺘﹶﻠ ﱠ
ﲔ .ﹶﻓﹺﺈﻥﱠ َﻫ ﹶﺬﺍ ﻕ ﺍﻟ ُﻌﻤﱠﺎ ﹺﻝ ﻭﺍﳌﹸ َﻮﻇﱠ ِﻔ َ ﺿﻤَﺎ ِﻥ ُﺣﻘﹸﻮ ﹺ ﺐ ِﻟ ﹾﻠﻔﹸ ﹶﻘﺮَﺍﺀِ ،ﻭ َ ﺿﻤَﺎ ِﻥ ﺍﻟَﺘ ْﻌﻠِﻴ ﹺﻢ ﻭﺍﻟَﺘ ﹾﻄﺒﹺﻴ ﹺ َ
ﲔ ﻫُ َﻮ ﺿِـ ﱡﺪ ﺴﻠِﻤ َ ﺴﻠِﻤﲔََ ،ﻷﻥﱠ ﺍﻟ َﻌ ْﺪ ﹶﻝ ِﻋْﻨ َﺪ ﺍ ﹸﳌ ْ ﺡ ﺍ ﹸﳌ ْﺻﻄِﻼ َ ﺡ ُﻳﺨَﺎِﻟﻒُ ﺍ ْ ﺻﻄِﻼ َ ﺍﻻ ْ
ﺱ ﹶﺃ ﹾﻏﹺﻨﻴَـﺎ َﺀ ﻭﹸﻓﻘﹶـﺮَﺍﺀَ، ﳉﻤِﻴ ﹺﻊ ﺍﻟﻨَـﺎ ﹺ ﺐ ﹶﻓﻬُ َﻮ ﹶ ﺿﻤَﺎ ﹸﻥ ﺍﻟَﺘ ْﻌﻠِﻴ ﹺﻢ ﻭﺍﻟَﺘ ﹾﻄﺒﹺﻴ ﹺﺍﻟ ﹸﻈ ﹾﻠﻢﹺ ،ﻭﹶﺃﻣﱠﺎ َ
ﺤ ِﻤﻠﹸﻮ ﹶﻥ ﺍﻟﺘَﺎﹺﺑ ِﻌﱠﻴ ﹶﺔ
ﺱ ﺍﱠﻟﺬِﻳ َﻦ َﻳ ْ ﺠﻤِﻴ ﹺﻊ ﺍﻟﻨَﺎ ﹺ ﻒ َﺣﻖﱞ ِﻟ َ ﻀﻌِﻴ ِ ﺝ ﻭﺍﻟ َ ﺤﺘَﺎ ﹺﻕ ﺍ ﹸﳌ ْ
ﺿﻤَﺎ ﹸﻥ ُﺣﻘﹸﻮ ﹺ ﻭَ
ﲔ ﹶﺃﻡ ﲔ ﹶﺃ ْﻡ ﹶﻟ ْﻢ َﻳﻜﹸﻮﻧُﻮﺍ ،ﻭﻛﹶﺎﻧُﻮﺍ ُﻋﻤﱠﺎ ﹰﻻ ﹶﺃﻡ ُﻣﺰَﺍ ﹺﺭ ِﻋ َ ﺍ ِﻹﺳْﻼ ِﻣﱠﻴﺔﹶَ ،ﺳﻮَﺍ ٌﺀ ﹶﺃﻛﹶﺎﻧُﻮﺍ ﻣُ َﻮﻇﱠ ِﻔ َ
ﺴِﻠ ِﻤﲔَ، ﺻﻄِﻼﺣﹰﺎ َﻣ ْﻮﺟُﻮ َﺩﹰﺍ َﻣ ْﻌﻨَﺎ ُﻩ ِﻋْﻨ َﺪ ﺍﳌﹸـ ْ ﺖ ﺍﻟ ﹶﻜِﻠ َﻤﺔﹸ َﺗ ْﻌﻨﹺﻲ ِﺍ ْﹶﻏْﻴ َﺮ ُﻫ ْﻢ .ﹶﺃﻣﱠﺎ ﹺﺇ ﹾﻥ ﻛﹶﺎَﻧ ِ
ﺱﺿﺮﹺﻳَﺒﺔٍ ،ﹶﻓﹺﺈﱠﻧ َﻬﺎ َﺗ ْﻌﻨﹺﻲ ﺍﳌﺎ ﹶﻝ ﺍﱠﻟﺬِﻱ ﻳُ ْﺆ َﺧﺬﹸ ِﻣ َﻦ ﺍﻟﻨَﺎ ﹺ ﻓﻴﺠَﻮ ُﺯ ﺍ ْﺳِﺘ ْﻌﻤَﺎﹸﻟﻬَﺎِ ،ﻣﹾﺜ ﹶﻞ ﹶﻛِﻠ َﻤ ِﺔ َ
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ﺴِﻠ ِﻤﲔَ، ﲔ ﻣَﺎ ﹲﻝ َﺗ ﹾﺄﺧُﺬﹸﻩُ ﺍﻟ َﺪ ْﻭﹶﻟﺔﹸ ِﻹﺩَﺍ َﺭ ِﺓ ﺍﳌﹸـ ْ ﺴِﻠ ِﻤ َ ِﻹﺩَﺍ َﺭ ِﺓ ﺍﻟ َﺪ ْﻭﹶﻟﺔِ ،ﻭﻳُﻮ َﺟﺪُ ﹶﻟﺪَﻯ ﺍﳌﹸ ْ
ﻚ ﹶﻛِﻠ َﻤﺔﹸ ﺍﻟ ُﺪ ْﺳﺘُﻮ ﹺﺭ ﻭﺍﻟﻘﹶﺎﻧُﻮﻥِ، ﺐ .ﻭﻛ ﹶﺬِﻟ َ ﺿﺮَﺍِﺋ َ ﺴَﺘ ْﻌ ِﻤ ﹶﻞ ﹶﻛِﻠ َﻤ ﹶﺔ َ ﺻ ﱠﺢ ﹶﺃ ﹾﻥ َﻧ ْ ﻚ َ ﻭﻟ ﹶﺬِﻟ َ
ﺱ ﻭُﺗﻠﹾـ ﹺﺰﻣُﻬُﻢُ ﺍﻟ َﻌﻤَـ ﹶﻞ ﹺﺑﻬَـﺎ ﹶﻓﹺﺈﱠﻧﻬَﺎ َﺗ ْﻌﻨﹺﻲ َﺗَﺒﻨﱢﻲ ﺍﻟ َﺪ ْﻭﹶﻟ ِﺔ َﻷ ْﺣﻜﹶﺎ ﹴﻡ ﻣُ َﻌﱠﻴَﻨ ٍﺔ ُﺗ ْﻌِﻠُﻨﻬَﺎ ِﻟ ﹾﻠﻨَﺎ ﹺ
ﺠﺪُ ﻣﺎ ﻚ ﻻ َﻧ ﹺ ﲔ .ﻭِﻟ ﹶﺬِﻟ َ ﺴﻠِﻤ َ ﺤﻜﹸﻤُﻬُ ْﻢ ﹺﺑﻤُﻮ ﹺﺟﹺﺒﻬَﺎ ،ﻭ َﻫﺬﹶﺍ ﺍ ﹶﳌ ْﻌﻨَﻰ َﻣ ْﻮﺟُﻮ ٌﺩ ِﻋْﻨ َﺪ ﺍ ﹸﳌ ْ ﻭَﺗ ْ
َﻳ ْﻤَﻨﻊُ ِﻣ ْﻦ َﺟﻮَﺍ ﹺﺯ ﺍ ْﺳِﺘ ْﻌﻤَﺎ ﹺﻝ ﹶﻛِﻠ َﻤَﺘ ْﻲ ُﺩ ْﺳﺘُﻮ ﹴﺭ ﻭﻗﹶﺎﻧُﻮﻥٍ ،ﻭُﻳﺮَﺍ ُﺩ ﹺﺑ ﹺﻬﻤَﺎ ﺍ َﻷ ْﺣﻜﹶﺎ ُﻡ ﺍﱠﻟﺘِـﻲ
ﺸ ْﺮ ِﻋﱠﻴ ِﺔ .ﹺﺇﻻﱠ ﹶﺃﻥﱠ ُﻫﻨَﺎ َﻙ ﹶﻓ ْﺮﹶﻗﹰﺎ َﺑْﻴ َﻦ ﺍﻟ ُﺪ ْﺳﺘُﻮ ﹺﺭ ﺍ ِﻹﺳْﻼ ِﻣ ﱢﻲ ﳋﻠِﻴ ﹶﻔﺔﹸ ِﻣ َﻦ ﺍ َﻷ ْﺣﻜﹶﺎ ﹺﻡ ﺍﻟ َ َﺗَﺒﻨﱠﺎﻫَﺎ ﺍ ﹶ
ﲔ .ﹶﻓﹺﺈﻥﱠ ﺑَﺎِﻗ َﻲ ﺍﻟ َﺪﺳَﺎِﺗ ﹺﲑ ﲔ ﺍ ِﻹﺳْﻼ ِﻣﱠﻴﺔِ ،ﻭَﺑْﻴ َﻦ ﹶﻏْﻴ ﹺﺮﻫَﺎ ِﻣ َﻦ ﺍﻟ َﺪﺳَﺎِﺗ ﹺﲑ ﻭﺍﻟ ﹶﻘﻮَﺍﹺﻧ ﹺ ﻭﺍﻟ ﹶﻘﻮَﺍﹺﻧ ﹺ
ﺸ ُﺆﻫَﺎ َﺟ ْﻤ ِﻌﻴﱠـ ﹲﺔ ﺼ َﺪ ُﺭﻫَﺎ ﺍﻟﻌَﺎﺩَﺍﺕُ ﻭﹶﺃ ْﺣﻜﹶﺎ ُﻡ ﺍ ﹶﳌﺤَﺎ ِﻛ ﹺﻢ ...ﺍﱁ ،ﻭ َﻣﻨْـ َ ﲔ َﻣ ْ ﻭﺍﻟ ﹶﻘﻮَﺍﹺﻧ ﹺ
ﺴﻦﱡ ﺍﻟﻘﹶـﻮَﺍﹺﻧﲔََ ،ﻷﻥﱠ ﺐ َﺗ ُ ﺸ ْﻌ ﹺ ﺨَﺒ ﹲﺔ ِﻣ َﻦ ﺍﻟ َ ﺴﻦﱡ ﺍﻟ ُﺪ ْﺳﺘُﻮﺭَ ،ﻭ َﻣﺠَﺎِﻟﺲُ ﻣُْﻨَﺘ َ ﺴﱠﻴ ﹲﺔ َﺗ ُ
َﺗ ﹾﺄﺳِﻴ ِ
ﺐ .ﹶﺃﻣﱠـﺎ ﺍﻟ ُﺪﺳْـﺘُﻮ ُﺭ ﺸ ْﻌ ﹺ ﺴﻴَﺎ َﺩﺓﹸ ِﻟ ﹾﻠ َ
ﺐ ِﻋْﻨ َﺪ ُﻫ ْﻢ َﻣﺼْـ َﺪﺭُ ﺍﻟﺴُﻠﹸﻄﹶﺎﺕِ ،ﻭﺍﻟ ِ ﺍﻟﺸَـ ْﻌ َ
ﺲ ﹶﻏﻴْـﺮُ، ﺴﻨﱠ ﹸﺔ ﻟﹶـْﻴ َ ﺏ ﻭﺍﻟ ُ ﺼ َﺪ َﺭﻫَﺎ ﺍﻟ ِﻜﺘَﺎ ُ ﺍ ِﻹﺳْﻼ ِﻣ ﱡﻲ ﻭﺍﻟ ﹶﻘﻮَﺍﻧﲔُ ﺍ ِﻹﺳْﻼ ِﻣﻴﱠ ﹸﺔ ﹶﻓﹺﺈﻥﱠ َﻣ ْ
ﳋﻠِﻴ ﹶﻔﺔﹸ ِﻣْﻨﻪُ ﹶﺃ ْﺣﻜﹶﺎﻣﹰﺎ ﻣُ َﻌﱠﻴَﻨ ﹰﺔ َﻳ ﹾﺄﻣُﺮُ ﹺﺑ َﻬﺎ ﹶﻓُﻴﻠﹾـ ﹺﺰﻡُ ﺠَﺘ ﹺﻬﺪِﻳ َﻦ َﻳَﺘَﺒﻨﱠﻰ ﺍ ﹶ ﺸﹶﺄﻫَﺎ ﺍﺟﺘﻬﺎ ُﺩ ﺍ ﹸﳌ ْ ﻭ َﻣْﻨ َ
ﻁ ﺍ َﻷ ْﺣﻜﹶـﺎ ﹺﻡ ﺸ ْﺮﻉﹺ ،ﻭﺍﻻﺟﺘـﻬﺎ َﺩ ﻻﺳْـِﺘْﻨﺒَﺎ ِ ﺴﻴَﺎ َﺩ ﹶﺓ ِﻟ ﹾﻠ َ
ﺱ ﺍﻟ َﻌ َﻤ ﹶﻞ ﹺﺑﻬَﺎَ .ﻷﻥﱠ ﺍﻟ ِ ﺍﻟﻨﺎ َ
ﺨﻠِﻴ ﹶﻔ ِﺔ َﻭ ْﺣ َﺪﻩُ ﺣَـ ﱡﻖ ﺴﻠِﻤﲔَ ،ﻭﹶﻓ ْﺮﺽُ ِﻛﻔﹶﺎَﻳ ٍﺔ َﻋﹶﻠْﻴ ﹺﻬﻢْ ،ﻭِﻟ ﹾﻠ َ ﳉﻤِﻴ ﹺﻊ ﺍ ﹸﳌ ْ ﺸ ْﺮ ِﻋﱠﻴ ِﺔ َﺣﻖﱞ ﹶ ﺍﻟ َ
ﺸ ْﺮ ِﻋﱠﻴ ِﺔ.
َﺗَﺒﻨﱢﻲ ﺍ َﻷ ْﺣﻜﹶﺎ ﹺﻡ ﺍﻟ َ
َﻫﺬﹶﺍ ِﻣ ْﻦ ﻧَﺎ ِﺣَﻴ ِﺔ َﺟﻮَﺍ ﹺﺯ ﺍ ْﺳِﺘ ْﻌﻤَﺎ ﹺﻝ ﺍﻟ ﹶﻜِﻠ َﻤَﺘْﻴﻦﹺُ ،ﺩ ْﺳﺘُﻮ ﹴﺭ ﻭﻗﺎﻧﻮﻥٍ ،ﹶﺃﻣﱠﺎ ﻣِـ ْﻦ
ﺴﻠِﻤﻮ ﹶﻥ ُﻣْﻨ ﹸﺬ ﺃﹶﻳـﱠﺎ ﹺﻡ ﹶﺃﺑﹺـﻲ ﺿﺮُﻭ َﺭ ِﺓ َﺗَﺒﱢﻨ ﹺﻲ ﺍ َﻷ ْﺣﻜﹶﺎﻡﹺ ،ﻓﺎﱠﻟﺬِﻱ َﻋﹶﻠْﻴ ِﻪ ﺍﳌﹸ ْ ﻧَﺎ ِﺣَﻴ ِﺔ ُﻭﺟُﻮ ِﺩ َ
ﺴﻠِﻤﻮ ﹶﻥ ﺿﺮُﻭ َﺭﺓﹸ َﺗَﺒﻨﱢﻲ ﹶﺃ ْﺣﻜﹶﺎ ﹴﻡ ﻣُ َﻌﱠﻴَﻨ ٍﺔ ﻳُ ْﺆ َﻣﺮُ ﺍﳌﹸـ ْ ﺴِﻠﻢﹴ ،ﻫُ َﻮ َ َﺑ ﹾﻜ ﹴﺮ َﺣﱠﺘﻰ ﺁ ِﺧ ﹺﺮ َﺧﻠِﻴ ﹶﻔ ٍﺔ ُﻣ ْ
ﳉﻤِﻴ ﹺﻊ ﺻﺔٍَ ،ﻭﹶﻟ ْﻢ َﻳ ﹸﻜ ْﻦ َﺗَﺒﱢﻨَﻴﹰﺎ ﻋَﺎ ﱠﻣﹰﺎ ﹶ ﺑﺎﻟ َﻌ َﻤ ﹺﻞ ﹺﺑﻬَﺎ .ﹶﻟ ِﻜ ﱠﻦ َﻫﺬﹶﺍ ﺍﻟَﺘَﺒﱢﻨ َﻲ ﻛﹶﺎ ﹶﻥ َﻷ ْﺣﻜﹶﺎ ﹴﻡ ﺧَﺎ ﱠ
ﺍ َﻷﺣْـﻜﹶﺎ ﹺﻡ ﺍﱠﻟﺘِﻲ َﺗﺤْـﻜﹸـﻢُ ﹺﺑﻬَـﺎ ﺍﻟ َﺪ ْﻭﹶﻟـﺔﹸَ ،ﻭﹶﻟ ْﻢ َﺗَﺘَﺒ ﱠﻦ ﺍﻟ َﺪ ْﻭﻟﹶـ ﹸﺔ َﺗﺒَـﻨﱢــﻴﹰﺎ
ﺐ ﺍﻟـﺸَـﺎِﻓ ِﻌﻲﱢ، ﺾ ﺍﻟ ُﻌﺼُـﻮﺭﹺ ،ﹶﻓ ﹶﻘ ْﺪ َﺗَﺒﻨﱠﻰ ﺍﻷَﻳـﱡﻮﹺﺑﻴﱡﻮ ﹶﻥ َﻣ ﹾﺬ َﻫ َ ﻋَﺎﻣﱠـﹰﺎ ﹺﺇﻻﱠ ﰲ َﺑ ْﻌ ﹺ
ﳊَﻨ ِﻔﱠﻴ ِﺔ.
ﺐﺍﹶ ﺖ ﺍﻟ َﺪ ْﻭﹶﻟﺔﹸ ﺍﻟ ُﻌﹾﺜﻤَﺎﹺﻧﻴﱠ ﹸﺔ َﻣ ﹾﺬ َﻫ َ
ﻭَﺗَﺒﱠﻨ ِ
٨٧
ﺿﻊُ ﺩُﺳْـﺘُﻮ ﹴﺭ ﲔ َﻭ ْ ﺴﻠِﻤ َ ﺤ ِﺔ ﺍ ﹸﳌ ْ
ﺼﹶﻠ َﺴﺆَﺍ ﹸﻝ ﺍﱠﻟﺬِﻱ َﻳ ﹺﺮﺩُ ،ﻫُ َﻮَ :ﻫ ﹾﻞ ِﻣ ْﻦ َﻣ ْ ﻭﺍﻟ ُ
ﻚ ﹶﺃﻥﱠ ُﻭﺟُﻮ َﺩ ُﺩ ْﺳﺘُﻮ ﹴﺭ ﺷَﺎ ِﻣ ﹴﻞ ﺏ َﻋﻠﹶﻰ ﹶﺫِﻟ َ ﳉﻮَﺍ ُ ﲔ ﻋَﺎ ﱠﻣ ٍﺔ ﹶﻟ ُﻬ ْﻢ ﹶﺃ ْﻡ ﻻ؟ ﻭﺍ ﹶ ﺷَﺎ ِﻣ ﹴﻞ ﻭﻗﹶﻮﺍﹺﻧ َ
ﻚ
ﻉ ﻭﺍﻻﺟﺘﻬﺎﺩ ،ﻭﻟـ ﹶﺬِﻟ َ ﳉﻤِﻴ ﹺﻊ ﺍ َﻷ ْﺣﻜﹶﺎ ﹺﻡ ﻻ ُﻳﺴَﺎ ِﻋﺪُ َﻋﻠﹶﻰ ﺍ ِﻹْﺑﺪَﺍ ﹺ ﲔ ﻋَﺎ ﱠﻣ ٍﺔ ﹶ ﻭﻗﹶﻮﺍﻧ َ
ﲔ ﻭﺗَـﺎﹺﺑﻌِﻲ ﺼﺤَﺎَﺑ ِﺔ ﻭﺍﻟﺘَﺎﹺﺑ ِﻌ َ ﺼ ﹺﺮ ﺍﻟ َ ﺴﻠِﻤﻮ ﹶﻥ ﰲ ﺍﻟ ُﻌﺼُﻮ ﹺﺭ ﺍﻷُﻭﻟﹶﻰَ ،ﻋ ْ ﺠﱠﻨﺐُ ﺍﳌﹸ ْ ﻛﹶﺎ ﹶﻥ َﻳَﺘ َ
ﺼﺮُﻭ ﹶﻥ ﰲ َﺗَﺒﻨﱢـﻲ ﳋﻠِﻴ ﹶﻔﺔَِ ،ﺑ ﹾﻞ ﻛﹶﺎﻧُﻮﺍ َﻳ ﹾﻘَﺘ ِ ﺍﻟَﺘﺎﹺﺑ ِﻌﲔََ ،ﺗَﺒﱢﻨ َﻲ َﺟﻤِﻴ ﹺﻊ ﺍ َﻷ ْﺣﻜﹶﺎ ﹺﻡ ِﻣ ْﻦ ِﻗَﺒ ﹺﻞ ﺍ ﹶ
ﺸﺮﹺﻳ ﹺﻊ ﳊﻜﹾـ ﹺﻢ ﻭﺍﻟﺘَـ ْ ﺍ َﻷ ْﺣﻜﹶﺎ ﹺﻡ َﻋﻠﹶﻰ ﹶﺃ ْﺣﻜﹶﺎ ﹴﻡ ﻣُ َﻌﱠﻴَﻨ ٍﺔ ﻻ ُﺑﺪﱠ ِﻣ ْﻦ َﺗَﺒﻨﱢﻴﻬَﺎ ِﻟَﺒﻘﹶﺎ ِﺀ ﻭ ْﺣ َﺪ ِﺓ ﺍ ﹸ
ﻉ ﻭﺍﻻﺟﺘﻬﺎ ِﺩ ﹶﺃ ﹾﻥ ﻻ َﻳﻜﹸﻮ ﹶﻥ ِﻟ ﹾﻠ َﺪ ْﻭﹶﻟ ِﺔ ﻀﻞﹸ ِﻹ َﳚﺎ ِﺩ ﺍ ِﻹْﺑﺪَﺍ ﹺ ﻚ ﻓﹶﺎ َﻷ ﹾﻓ َ
ﻭﺍ ِﻹﺩَﺍ َﺭﺓِ ،ﻭ َﻋﻠﹶﻰ ﹶﺫِﻟ َ
ﺤﻮﹺﻱ ﺍ َﻷ ْﺣﻜﹶﺎ َﻡ ﺍﻟﻌَﺎﻣﱠـ ﹶﺔ ﳉﻤِﻴ ﹺﻊ ﺍ َﻷ ْﺣﻜﹶﺎﻡﹺَ ،ﺑ ﹾﻞ َﻳﻜﹸﻮ ﹶﻥ ﳍﺎ ُﺩ ْﺳﺘُﻮ ٌﺭ َﻳ ْ ُﺩ ْﺳﺘُﻮ ٌﺭ ﺷَﺎ ِﻣ ﹲﻞ ﹶ
ﻀ َﻤﻦُ َﺑﻘﹶﺎ َﺀ ﻭ ْﺣ َﺪِﺗﻬَﺎ ،ﻭﻳُْﺘ َﺮﻙُ ِﻟﻠﹾـﻮُﻻ ِﺓ ﻭﺍﻟﻘﹸـﻀَﺎ ِﺓ ﺤﺪﱢ ُﺩ َﺷ ﹾﻜ ﹶﻞ ﺍﻟ َﺪ ْﻭﹶﻟﺔِ ،ﻭَﺗ ْ ﺍﱠﻟﺘِﻲ ُﺗ َ
ﺍﻻﺟﺘﻬﺎ ُﺩ ﻭﺍ ِﻻ ْﺳِﺘْﻨﺒَﺎﻁﹸ؛ ﹶﻏْﻴ َﺮ ﹶﺃﻥﱠ َﻫﺬﹶﺍ ﹺﺇﱠﻧﻤَﺎ َﻳﻜﹸﻮ ﹸﻥ ﹺﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ﺍﻻﺟﺘـﻬﺎ ُﺩ ُﻣَﺘﻴَـﺴﱢﺮﺍﹰ،
ﲔ ﻭﺗَـﺎﹺﺑﻌِﻲ ﺼﺤَﺎَﺑ ِﺔ ﻭﺍﻟﺘَﺎﹺﺑ ِﻌ َ ﺼ ﹺﺮ ﺍﻟ َ ﺠَﺘﻬﹺﺪﻳ َﻦ ﹶﻛﻤَﺎ ﻫُ َﻮ ﺍﳊﹶﺎ ﹸﻝ ﰲ َﻋ ْ ﺱ ﻣُ ْ ﻭﻛﹶﺎ ﹶﻥ ﺍﻟﻨﺎ ُ
ﺠَﺘﻬﹺـﺪُﻭ ﹶﻥ ﹺﺇﻻﱠ ﺱ َﺟﻤِﻴﻌﹰﺎ ﻣُ ﹶﻘﱢﻠﺪِﻳﻦَ ،ﻭﻻ ﻳُﻮ َﺟﺪُ َﺑْﻴَﻨ ُﻬ ْﻢ ﻣُ ْ ﺍﻟﺘَﺎﹺﺑ ِﻌﲔَ ،ﹶﺃﻣﱠﺎ ﹺﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ﺍﻟﻨﺎ ُ
ﺱ ﹺﺑﻬَـﺎ، ﺤﻜﹸﻢُ ﺍﻟﻨﺎ َ ﺤﱠﺘ ﹺﻢ َﻋﻠﹶﻰ ﺍﻟ َﺪ ْﻭﹶﻟ ِﺔ ﹶﺃ ﹾﻥ َﺗَﺘَﺒﻨﱠﻰ ﺍ َﻷ ْﺣﻜﹶﺎ َﻡ ﺍﱠﻟﺘِﻲ َﺗ ْ ﻧَﺎ ِﺩ َﺭﺍﹰ ،ﹶﻓﹺﺈﻥﱠ ِﻣ َﻦ ﺍﳌﹸ َ
ﷲ ﻣِـ ْﻦ ِﻗﺒَـ ﹺﻞ ﳊ ﹾﻜ ُﻢ ﹺﺑﻤَﺎ ﹶﺃْﻧ َﺰ ﹶﻝ ﺍ ُ ﺴﺮُ ﺍ ﹸ ﳋﻠِﻴ ﹶﻔﺔﹸ ،ﻭﺍﻟﻮُﻻﺓﹸ ،ﻭﺍﻟ ﹸﻘﻀَﺎﺓﹸَ ،ﻷﻧﱠ ُﻪ َﻳَﺘ َﻌ ﱠ َﺳﻮَﺍ ٌﺀ ﺍ ﹶ
ﻀﺎﹰ ،ﻭﺍﻟَﺘَﺒﻨﱢـﻲ ﹺﺇﱠﻧﻤَـﺎ ﺨَﺘِﻠ ﹶﻔﹰﺎ ﻭﻣَُﺘﻨَﺎِﻗ َ
ﺍﻟﻮُﻻ ِﺓ ﻭﺍﻟ ﹸﻘﻀَﺎ ِﺓ ِﻟ َﻌ َﺪ ﹺﻡ ﺍﺟﺘﻬﺎﺩ ِﻫ ْﻢ ﹺﺇﻻﱠ َﺗ ﹾﻘﻠِﻴ َﺪﹰﺍ ﻣُ ْ
ﺱ ﻭ َﻣ ْﻌ ﹺﺮﹶﻓ ِﺔ ﺍﳊﹶﺎ ِﺩﹶﺛ ِﺔ َﻭ َﻣ ْﻌ ﹺﺮﹶﻓ ِﺔ ﺍﻟ َﺪﻟِﻴﻞﹺ ،ﻋِﻼ َﻭ ﹰﺓ َﻋﻠﹶﻰ ﹶﺃﻥﱠ َﺗ ْﺮ َﻙ ﺍﻟﻮُﻻ ِﺓ َﻳﻜﹸﻮ ﹸﻥ َﺑ ْﻌ َﺪ ﺍﻟ َﺪ ْﺭ ﹺ
ﻑ ﺍ َﻷ ْﺣﻜﹶﺎ ﹺﻡ ﻭَﺗﻨَﺎﻗﹸـﻀِﻬﺎ ﰲ ﺤ ﹸﻜﻤُﻮ ﹶﻥ ﹺﺑﻤَﺎ َﻳ ْﻌ ﹺﺮﻓﹸﻮ ﹶﻥ ُﻳ َﺆﺩﱢﻱ ﹺﺇﻟﹶﻰ ِﺍ ْﺧﺘِﻼ ِ ﻭﺍﻟ ﹸﻘﻀَﺎ ِﺓ َﻳ ْ
ﺤ ﹶﻜ َﻢ ﹺﺑ َﻐﻴْـ ﹺﺮ ﻣـﺎ ﺍﻟ َﺪ ْﻭﹶﻟ ِﺔ ﺍﻟﻮَﺍ ِﺣ َﺪﺓَِ ،ﺑ ﹾﻞ ﰲ ﺍﻟَﺒﹶﻠ ِﺪ ﺍﻟﻮَﺍ ِﺣﺪَِ ،ﺑ ﹾﻞ ﹶﻗ ْﺪ ُﻳ َﺆﺩﱢﻱ ﹺﺇﻟﹶﻰ ﹶﺃ ﹾﻥ ﻳُ ْ
ﳉﻬْـ ﹺﻞ ﰲ ﻚ ﻛﹶﺎ ﹶﻥ ِﻟﺰَﺍ َﻣﹰﺎ َﻋﻠﹶﻰ ﺍﻟ َﺪ ْﻭﹶﻟ ِﺔ ﺍ ِﻹﺳْﻼ ِﻣﱠﻴﺔِ ،ﻭﺍﳊﹶﺎ ﹸﻝ ِﻣ َﻦ ﺍ ﹶ ﷲ .ﻭﻟ ﹶﺬِﻟ َ ﹶﺃْﻧ َﺰ ﹶﻝ ﺍ ُ
ﺍ ِﻹﺳْﻼ ﹺﻡ َﻋﻠﹶﻰ ﻣَﺎ ِﻫ َﻲ َﻋﹶﻠْﻴ ِﻪ ﺍﻵﻥﹶ ،ﹶﺃ ﹾﻥ َﺗَﺘَﺒﻨﱠﻰ ﹶﺃ ْﺣﻜﹶﺎﻣﹰﺎ ُﻣ َﻌﱠﻴَﻨﺔﹰ ،ﻭﹶﺃ ﹾﻥ َﻳﻜﹸـﻮ ﹶﻥ ﻫَـﺬﹶﺍ
ﺕ .ﻭﹶﺃ ﹾﻥ َﻳﻜﹸﻮ ﹶﻥ ﻫَـﺬﹶﺍ ﺕ ﻻ ﰲ ﺍﻟ َﻌﻘﹶﺎِﺋ ِﺪ ﻭﺍﻟ ِﻌﺒَﺎﺩَﺍ ِ ﺍﻟَﺘَﺒﻨﱢﻲ ﰲ ﺍ ﹸﳌﻌَﺎﻣَﻼﺕِ ،ﻭﺍﻟﻌُﻘﹸﻮﺑَﺎ ِ
ﺴ َﲑ َﺟﻤِﻴ ُﻊ ﹸﺃﻣُﻮ ﹺﺭ ﻂ ُﺷﺆُﻭ ﹸﻥ ﺍﻟ َﺪ ْﻭﹶﻟﺔِ ،ﻭَﺗ ِ ﻀَﺒ ﹶ ﺠﻤِﻴ ﹺﻊ ﺍ َﻷ ْﺣﻜﹶﺎﻡﹺَ ،ﺣﱠﺘﻰ ﺗُ ْ ﺍﻟَﺘَﺒﻨﱢﻲ ﻋَﺎ ﱠﻣﹰﺎ ِﻟ َ
٨٨
ﻀﻊُ ﲔ َﺗَﺘَﺒﻨﱠﻰ ﺍ َﻷ ْﺣﻜﹶـﺎﻡَ ،ﻭﺗَـ َ ﷲَ .ﻋﻠﹶﻰ ﹶﺃﻥﱠ ﺍﻟ َﺪ ْﻭﹶﻟ ﹶﺔ ِﺣ َ ﺴﻠِﻤﲔََ ،ﻭ ﹾﻓ َﻖ ﹶﺃ ْﺣﻜﹶﺎ ﹺﻡ ﺍ ِ ﺍ ﹸﳌ ْ
ﺸ ْﺮ ِﻋﱠﻴ ِﺔ ﹶﻓﻘﹶـﻂﹾ ،ﻭﻻ َﺗ ﹾﺄﺧُـ ﹶﺬ ﺐ ﹶﺃ ﹾﻥ َﺗَﺘ ﹶﻘﱠﻴ َﺪ ﺑﺎ َﻷ ْﺣﻜﹶﺎ ﹺﻡ ﺍﻟ َﺠ ُ ﺍﻟ ُﺪ ْﺳﺘُﻮ َﺭ ﻭﺍﻟﻘﹶﻮﺍﹺﻧﲔََ ،ﻳ ﹺ
ﻱﺸ ْﺮ ِﻋﱠﻴ ِﺔ ﹶﺃ ﱠ
ﺱ ﹶﻏْﻴ َﺮﻫَﺎ ُﻣ ﹾﻄﹶﻠ ﹶﻘﺎﹰ ،ﻓﹶﻼ َﺗ ﹾﺄﺧُ ﹶﺬ ِﻣ ْﻦ ﹶﻏْﻴ ﹺﺮ ﺍ َﻷ ْﺣﻜﹶﺎ ﹺﻡ ﺍﻟـ َ ﹶﻏْﻴ َﺮﻫَﺎَ ،ﺑ ﹾﻞ ﻻ َﺗ ْﺪﺭُ َ
ﺾ ﺍﻟَﻨ ﹶﻈ ﹺﺮ َﻋﻤﱠﺎ ﹺﺇﺫﹶﺍ ﻭَﺍﹶﻓ َﻖ ﺍ ِﻹﺳْﻼ َﻡ ﹶﺃ ْﻡ ﺧَﺎﹶﻟ ﹶﻔﻪُ ،ﻓﹶﻼ َﺗ ﹾﺄﺧُ ﹶﺬ ﺍﻟَﺘ ﹾﺄﻣِﻴ َﻢ َﻣﹶﺜ ﹰ
ﻼ َﺑ ﹾﻞ َﺷ ْﻲﺀٍ ،ﹺﺑ َﻐ ﱢ
ﺸ ْﺮ ِﻋﱠﻴ ِﺔ ﰲ ﹸﻛﻞﱢ ﺠﺐُ ﹶﺃ ﹾﻥ َﺗَﺘ ﹶﻘﱠﻴ َﺪ ﺑﺎ َﻷ ْﺣﻜﹶﺎ ﹺﻡ ﺍﻟ َ ﻚ َﻳ ﹺ َﺗﻀَﻊ ﺣُ ﹾﻜ َﻢ ﺍ ِﳌ ﹾﻠ ِﻜﱠﻴ ِﺔ ﺍﻟﻌَﺎ ﱠﻣ ِﺔ .ﻭﻟ ﹶﺬِﻟ َ
ﲔ ﻭﺍ َﻷْﻧ ِﻈ َﻤﺔﹸ ﺍﱠﻟﺘِﻲ ﺗَﺘ َﻌﻠﱠﻖُ ﹺﺑ َﻐْﻴ ﹺﺮ ﺍﻟ ِﻔﻜﹾـﺮ ِﺓ ﻣَﺎ ﻳَﺘ َﻌﻠﱠﻖُ ﺑﺎﻟ ِﻔﻜﹾﺮ ِﺓ ﻭﺍﻟ ﹶﻄﺮﹺﻳ ﹶﻘ ِﺔ .ﹶﺃﻣﱠﺎ ﺍﻟﻘﹶﻮﺍﻧ ُ
ﺐﲔ ﺍ ِﻹﺩَﺍ ﹺﺭﻳﱠـﺔِ ،ﻭَﺗ ْﺮﺗِﻴـ ﹺ ﻭﺍﻟ ﹶﻄ ﹺﺮﻳ ﹶﻘ ِﺔ ﻭﺍﱠﻟﺘِﻲ ﻻ ُﺗ َﻌﺒﱢ ُﺮ َﻋ ْﻦ ﹺﻭ ْﺟ َﻬ ِﺔ َﻧ ﹶﻈ ﹴﺮ ِﻣﹾﺜﻞﹸ ﺍﻟﻘﹶـﻮﺍﻧ ﹺ
ﺍﻟ َﺪﻭَﺍِﺋﺮﹺ ،ﻭﻣَﺎ ﺷَﺎ ﹶﻛ ﹶﻞ ﹶﺫِﻟﻚَ ،ﹶﻓﹺﺈﻧﱠﻬﺎ ﺗُ ْﻌَﺘَﺒﺮُ ِﻣ َﻦ ﺍﻟ َﻮﺳِﻴﹶﻠ ِﺔ ﻭﺍ ُﻷ ْﺳﻠﹸﻮﺏﹺ ،ﻭ ِﻫ َﻲ ﻛﺎﻟ ُﻌﻠﹸﻮ ﹺﻡ
ﺕ ﻭﺍﻟ ﹸﻔﻨُﻮ ِﻥ َﺗ ﹾﺄ ُﺧ ﹸﺬﻫَﺎ ﺍﻟ َﺪ ْﻭﹶﻟﺔﹸ ﻭُﺗَﻨﻈﱢ ُﻢ ﹺﺑﻬَﺎ ُﺷﺆُﻭَﻧﻬَﺎ ،ﹶﻛﻤَﺎ ﹶﻓ َﻌ ﹶﻞ ﻋُ َﻤﺮُ ﺑْـ ُﻦ ﺼﻨَﺎﻋﺎ ِ ﻭﺍﻟ ِ
ﲔ َﺩ ﱠﻭ ﹶﻥ ﺍﻟ َﺪﻭَﺍﻭﹺﻳ َﻦ ﹶﻓﹺﺈﱠﻧﻪُ ﹶﺃ َﺧ ﹶﺬﻫَﺎ ِﻣ َﻦ ﺍﻟﻔﹶﺎ ﹺﺭ ِﺳﱠﻴﺔِ ،ﻭ َﻫ ِﺬ ِﻩ ﺍ َﻷ ْﺷﻴَﺎ ُﺀ ﺍ ِﻹﺩَﺍ ﹺﺭﻳﱠ ﹸﺔ ﺏ ِﺣ َ ﳋﻄﱠﺎ ﹺ ﺍﹶ
ﺸ ْﺮ ِﻋﱠﻴﺔِ ،ﻓﹶـﻼ ﺗُﻮﺿَـ ُﻊ ﰲ ﲔ ﺍﻟ َ ﺖ ِﻣ َﻦ ﺍﻟ ُﺪ ْﺳﺘُﻮﺭﹺ ،ﻭﻻ ِﻣ َﻦ ﺍﻟ ﹶﻘﻮَﺍﻧ ﹺ ﺴ ْ ﻭﺍﻟ ﹶﻔﻨﱢـﻴﱠ ﹸﺔ ﹶﻟْﻴ َ
ﻚ ﻛﹶﺎ ﹶﻥ ﻭَﺍ ﹺﺟﺐُ ﺍﻟ َﺪ ْﻭﹶﻟ ِﺔ ﺍ ِﻹﺳْﻼ ِﻣﱠﻴ ِﺔ ﹶﺃ ﹾﻥ َﻳﻜﹸﻮ ﹶﻥ ُﺩ ْﺳﺘُﻮ ُﺭﻫَﺎ ﹶﺃ ْﺣﻜﹶﺎﻣﹰﺎ ﺍﻟ ُﺪ ْﺳﺘُﻮﺭﹺ ،ﻭﻟ ﹶﺬِﻟ َ
ﻱﲔ َﺗَﺘَﺒﻨﱠﻰ ﹶﺃ ﱠ ﻱ ﹶﺃ ﹾﻥ َﻳﻜﹸﻮ ﹶﻥ ُﺩ ْﺳﺘُﻮ ُﺭﻫَﺎ ﹺﺇﺳْﻼ ِﻣﱠﻴﺎﹰ ،ﻭﻗﹶﺎﻧُﻮُﻧﻬَﺎ ﹺﺇﺳْﻼ ِﻣﱠﻴﹰﺎ .ﻭ ِﺣ َ َﺷ ْﺮ ِﻋﱠﻴﺔﹰ ،ﹶﺃ ْ
ﺼﺤِﻴ ﹺﺢ ﺸ ْﺮ ِﻋﻲﱢَ ،ﻣ َﻊ ﺍﻟ ﹶﻔ ْﻬ ﹺﻢ ﺍﻟـ َ ﺱ ﹸﻗﻮﱠ ِﺓ ﺍﻟ َﺪﻟِﻴ ﹺﻞ ﺍﻟ َﺠﺐُ ﹶﺃ ﹾﻥ َﺗَﺘَﺒﻨﱠﺎ ُﻩ َﻋﻠﹶﻰ ﹶﺃﺳَﺎ ﹺ ﺣُ ﹾﻜ ﹴﻢ َﻳ ﹺ
ﺸ ِﻜﹶﻠﺔﹶ ،ﹶﺃ ﱠﻭ ﹰﻻ ِﻟَﺘ ﹾﻔ َﻬ َﻤﻬَﺎَ ،ﻷﻥﱠﺱ ﺍ ﹸﳌ ْ ﻚ ﻛﹶﺎ ﹶﻥ َﻋﹶﻠْﻴﻬَﺎ ﹶﺃ ﹾﻥ َﺗ ْﺪﺭُ َ ﺸ ِﻜﹶﻠ ِﺔ ﺍﻟ ﹶﻘﺎِﺋ َﻤ ِﺔ .ﻭﻟ ﹶﺬِﻟ َ ِﻟ ﹾﻠﻤُ ْ
ﺸ ْﺮ ِﻋ ﱠﻲ ﺍﱠﻟﺬِﻱ َﻳْﻨ ﹶﻄﹺﺒﻖُ َﻋﻠﹶﻰ َﻫ ِﺬ ِﻩ ﺿﺮُﻭ ﹺﺭﻱﱞ ﹺﺟ ﱠﺪﺍﹰ ،ﹸﺛﻢﱠ َﺗ ﹾﻔ َﻬ َﻢ ﺍﳊﹸ ﹾﻜ َﻢ ﺍﻟ َ ﺸ ِﻜﹶﻠ ِﺔ َ ﹶﻓ ْﻬ َﻢ ﺍﳌﹸ ْ
ﺱ ﺸ ْﺮ ِﻋﻲﱢ ،ﹸﺛﻢﱠ َﺗَﺘَﺒﻨﱠﻰ َﻫﺬﹶﺍ ﺍﳊﹸ ﹾﻜ َﻢ َﻋﻠﹶﻰ ﹶﺃﺳَـﺎ ﹺ ﺱ َﺩﻟِﻴ ﹶﻞ ﺍﳊﹸ ﹾﻜ ﹺﻢ ﺍﻟ َ ﺸ ِﻜﹶﻠﺔِ ،ﹸﺛﻢﱠ َﺗ ْﺪﺭُ َ ﺍ ﹸﳌ ْ
ﺠَﺘ ﹺﻬ ٍﺪ ﻣِـ َﻦ ﻱ ﻣُ ْﺸ ْﺮ ِﻋﱠﻴﺔﹸ ﹺﺇﻣﱠﺎ ِﻣ ْﻦ َﺭﹾﺃ ﹺ
ﻗﹸ ﱠﻮ ِﺓ ﺍﻟ َﺪﻟِﻴﻞﹺَ ،ﻋﻠﹶﻰ ﹶﺃ ﹾﻥ ﺗُ ْﺆ َﺧ ﹶﺬ َﻫ ِﺬ ِﻩ ﺍ َﻷ ْﺣﻜﹶﺎ ُﻡ ﺍﻟ َ
ﺏﻉ َﻋﻠﹶﻰ ﺍﻟ َﺪﻟِﻴ ﹺﻞ ﻭﺍﻻ ﹾﻃ ِﻤﹾﺌﻨَﺎ ِﻥ ﹺﺇﻟﹶﻰ ﹸﻗ ﱠﻮِﺗﻪِ ،ﻭﹺﺇﻣﱠﺎ ِﻣ َﻦ ﺍﻟ ِﻜﺘَﺎ ﹺ ﺠَﺘﻬﹺﺪﻳﻦََ ،ﺑ ْﻌ َﺪ ﺍ ِﻹ ﱢﻃﻼ ﹺ ﺍ ﹸﳌ ْ
ﺱ ﻭﹶﻟ ِﻜ ْﻦ ﺑﺎﺟﺘﻬﺎﺩ َﺷ ْﺮ ِﻋﻲﱟ ،ﻭﹶﻟ ﹺﻮ ﺍﺟﺘﻬﺎﺩﹰﺍ ُﺟ ْﺰِﺋﻴﱠـﹰﺎ ﻉ ﹶﺃ ﹺﻭ ﺍﻟ ِﻘﻴَﺎ ﹺﻭﺍﻟﺴُﱠﻨ ِﺔ ﹶﺃ ﹺﻭ ﺍ ِﻹ ْﺟﻤَﺎ ﹺ
ﲔ َﻋﻠﹶﻰ ﺍﻟﹺﺒﻀَﺎ َﻋ ِﺔ ﻣَـﹶﺜﻼﹰ، ﺕ ﹶﺃ ﹾﻥ َﺗَﺘَﺒﻨﱠﻰ َﻣْﻨ َﻊ ﺍﻟَﺘ ﹾﺄ ِﻣ ﹺ
ﺴﹶﺄﹶﻟ ِﺔ .ﹶﻓﹺﺈﺫﹶﺍ ﹶﺃﺭَﺍ َﺩ ْ
ﻭﻫُ َﻮ ﺍﺟﺘﻬﺎ ُﺩ ﺍ ﹶﳌ ْ
ﺱ ﺱ ﹶﺃ ﱠﻭ ﹰﻻ ﻣَﺎ ﻫُ َﻮ ﺍﻟَﺘ ﹾﺄ ِﻣﲔُ َﻋﻠﹶﻰ ﺍﻟﹺﺒﻀَﺎ َﻋﺔَِ ،ﺣﺘﱠﻰ ﺗﻌ ﹺﺮﹶﻓﻪُ ،ﹸﺛﻢﱠ ﺗَـ ْﺪﺭُ َ َﻋﹶﻠْﻴﻬَﺎ ﹶﺃ ﹾﻥ َﺗ ْﺪﺭُ َ
٨٩
ﳊﻜﹾـ َﻢ ﲔ ﻭَﺗَﺘَﺒﻨﱠـﻰ ﺍ ﹸ ﷲ ﰲ ﺍ ِﳌ ﹾﻠ ِﻜﱠﻴ ِﺔ َﻋﻠﹶﻰ ﺍﻟَﺘ ﹾﺄ ِﻣ ﹺ َﻭﺳَﺎِﺋ ﹶﻞ ﺍﻟَﺘ َﻤﻠﱡﻚِ ،ﹸﺛﻢﱠ ﺗُ ﹶﻄﱢﺒ َﻖ ﺣُ ﹾﻜ َﻢ ﺍ ِ
ﻚ .ﻭِﻟ َﻬﺬﹶﺍ ﻛﹶﺎ ﹶﻥ ﻻ ُﺑﺪﱠ ﹶﺃ ﹾﻥ َﺗﻜﹸﻮ ﹶﻥ ِﻟ ﹾﻠﺪُ ْﺳﺘُﻮﺭﹺ ،ﻭِﻟﻜﹸـ ﱢﻞ ﻗﹶـﺎﻧُﻮﻥٍ، ﺸ ْﺮ ِﻋ ﱠﻲ ﰲ ﹶﺫِﻟ َ ﺍﻟ َ
ﺕ ِﻣْﻨﻪُ ﹸﻛﻞﱡ ﻣَﺎ ﱠﺩﺓٍ ،ﻭ َﺩﻟِﻴﹶﻠﻪُ ﺍﱠﻟﺬِﻱ ﺍﻋْﺘ ِﻤ َﺪ ﺐ ﺍﱠﻟﺬِﻱ ﺃﹸ ِﺧ ﹶﺬ ْ ﺡ ﺍ ﹶﳌ ﹾﺬ َﻫ َﻣُ ﹶﻘ ﱢﺪ َﻣ ﹲﺔ ُﺗَﺒﻴﱢ ُﻦ ﹺﺑ ُﻮﺿُﻮ ﹴ
ﺖ ِﻣْﻨﻪُ ﺍﳌﹶﺎ ﱠﺩ ﹸﺓ ﹺﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﺍ ْﺳِﺘﻨْـﺒَﺎ ﹸﻃﻬَﺎ ﺑﺎﺟﺘﻬﺎ ٍﺩ َﻋﹶﻠْﻴﻪِ ،ﹶﺃ ْﻭ ُﺗَﺒﻴﱢ ُﻦ ﺍﻟ َﺪﻟِﻴ ﹶﻞ ﺍﱠﻟﺬِﻱ ﺍﺳﺘُﻨﺒ ﹶﻄ ْ
ﺴِﻠﻤُﻮ ﹶﻥ ﹶﺃﻥﱠ ﺍ َﻷ ْﺣﻜﹶﺎ َﻡ ﺍﱠﻟﺘِﻲ َﺗَﺒﱠﻨْﺘﻬَﺎ ﺍﻟ َﺪ ْﻭﹶﻟﺔﹸ ﰲ ﺍﻟﺪُﺳْـﺘُﻮ ﹺﺭ ﻑ ﺍ ﹸﳌ ْ ﺻﺤِﻴﺢﹴَ ،ﺣﺘﱠﻰ َﻳ ْﻌ ﹺﺮ َ َ
ﲔﻻ ﺴﻠِﻤ َ ﺻﺤِﻴﺢﹴَ ،ﻷﻥﱠ ﺍﳌﹸـ ْ ﺴَﺘْﻨَﺒ ﹶﻄ ﹲﺔ ﺑﺎﺟﺘﻬﺎ ٍﺩ َ ﲔ ِﻫ َﻲ ﹶﺃ ْﺣﻜﹶﺎ ٌﻡ َﺷ ْﺮ ِﻋﱠﻴﺔﹲ ،ﻣُ ْ ﻭﺍﻟ ﹶﻘﻮَﺍﹺﻧ ﹺ
ﺤﻜﹸﻢُ ﹺﺇﻻﱠ ﹺﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ﺣُ ﹾﻜ َﻤﹰﺎ َﺷ ْﺮ ِﻋﱠﻴﹰﺎ َﺗَﺒﱠﻨﺘْـ ُﻪ ﺍﻟ َﺪ ْﻭﻟﹶـ ﹸﺔ. ُﻳ ﹾﻠ َﺰﻣُﻮ ﹶﻥ ﹺﺑﻄﹶﺎ َﻋ ِﺔ ﺍﻟ َﺪ ْﻭﹶﻟ ِﺔ ﻓِﻴﻤَﺎ َﺗ ْ
ﺱ َﺗَﺘَﺒﻨﱠﻰ ﺍﻟ َﺪ ْﻭﹶﻟﺔﹸ ﹶﺃ ْﺣﻜﹶﺎ َﻣﹰﺎ َﺷ ْﺮ ِﻋﱠﻴ ﹰﺔ َﺗﻜﹸﻮ ﹸﻥ ﺩُﺳْـﺘُﻮ َﺭﹰﺍ ﻭﻗﹶـﻮَﺍﹺﻧﲔَ، ﻭ َﻋﻠﹶﻰ َﻫﺬﹶﺍ ﺍ َﻷﺳَﺎ ﹺ
ﺤ ِﻤﻠﹸﻮ ﹶﻥ ﺗَﺎﹺﺑ ِﻌﱠﻴَﺘﻬَﺎ.
ﺱ ﺍﱠﻟﺬِﻳ َﻦ َﻳ ْ ﺤﻜﹸ َﻢ ﹺﺑﻬَﺎ ﺍﻟﻨَﺎ َ ِﻟَﺘ ْ
ﺸﺮُﻭ َﻋﹰﺎ ِﻟ ُﺪ ْﺳﺘُﻮ ﹺﺭ ﺍﻟ َﺪ ْﻭﹶﻟ ِﺔ
ﲔ َﻣ ْ ﺴِﻠ ِﻤ َ ﻀﻊُ َﺑْﻴ َﻦ ﹶﺃْﻳﺪِﻱ ﺍﳌﹸ ْ ﻭ َﻋﻠﹶﻰ َﺳﺒﹺﻴ ﹺﻞ ﺍ ِﳌﺜﹶﺎ ﹺﻝ َﻧ َ
ﺴِﻠﻤُﻮ ﹶﻥ ﻭ ُﻫ ْﻢ َﻳ ْﻌ َﻤﻠﹸﻮ ﹶﻥ ِﻹﻗﹶﺎﻣِـ ِﺔ ﺍ ِﻹﺳْﻼ ِﻣﱠﻴ ِﺔ ﰲ ﺍﻟﻌَﺎﹶﻟ ﹺﻢ ﺍ ِﻹﺳْﻼ ِﻣﻲﱢَ ،ﺣﺘﱠﻰ َﻳ ْﺪﺭُ َﺳﻪُ ﺍ ﹸﳌ ْ
ﻆ ﹶﺃﻥﱠ ﺤ ِﻤ ﹶﻞ ﺍﻟ َﺪ ْﻋ َﻮ ﹶﺓ ﺍ ِﻹﺳْﻼ ِﻣﱠﻴ ﹶﺔ ﹺﺇﻟﹶﻰ ﺍﻟﻌَﺎﹶﻟ ﹺﻢ .ﻭﻻ ُﺑﺪﱠ ﹶﺃ ﹾﻥ ﻳُﻼ َﺣ ﹶ ﺍﻟ َﺪ ْﻭﹶﻟ ِﺔ ﺍ ِﻹﺳْﻼ ِﻣﱠﻴ ِﺔ ِﻟَﺘ ْ
ﺼﹰﺎ ﹺﺑﻘﹸ ﹾﻄ ﹴﺮ ُﻣ َﻌﱠﻴﻦﹴَ ،ﺑ ﹾﻞ ﻫُ َﻮ ِﻟ ﹾﻠ َﺪ ْﻭﹶﻟ ِﺔ ﺍ ِﻹﺳْﻼ ِﻣﱠﻴ ِﺔ ﰲ ﺍﻟﻌَـﺎﹶﻟ ﹺﻢ ﺨَﺘ ﱠ ﺲ ﻣُ َْﻫ ﹶﺬﺍ ﺍﻟ ُﺪ ْﺳﺘُﻮ َﺭ ﹶﻟْﻴ َ
ﻱ َﺑﹶﻠ ٍﺪ ﻣُ ﹾﻄﹶﻠ ﹶﻘﹰﺎ.
ﻱ ﻗﹸ ﹾﻄ ﹴﺮ ﹶﺃ ْﻭ ﹶﺃ ﱡ ﺼﺪُ ﹺﺑ ِﻪ ﹶﺃ ﱡﺍ ِﻹﺳْﻼ ِﻣﻲﱢ ،ﻭﻻ ﻳُ ﹾﻘ َ
٩٠
ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ
٩١
ﺃﺣـﻜﺎﻡ ﻋﺎﻣّـﺔ
ﺍﳌﺎﺩﺓ - ١ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ ﻫﻲ ﺃﺳﺎﺱ ﺍﻟﺪﻭﻟﺔ ،ﲝﻴـﺚ ﻻ ﻳﺘـﺄﺗﻰ
ﻭﺟﻮﺩ ﺷﻲﺀ ﰲ ﻛﻴﺎﻬﻧﺎ ﺃﻭ ﺟﻬﺎﺯﻫﺎ ﺃﻭ ﳏﺎﺳﺒﺘﻬﺎ ﺃﻭ ﻛﻞ ﻣﺎ ﻳﺘﻌﻠﻖ ﻬﺑﺎ ،ﺇﻻ ﲜﻌﻞ
ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺃﺳﺎﺳﹰﺎ ﻟﻪ .ﻭﻫﻲ ﰲ ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ ﺃﺳﺎﺱ ﺍﻟﺪﺳﺘﻮﺭ ﻭﺍﻟﻘﻮﺍﻧﲔ
ﺍﻟﺸﺮﻋﻴﺔ ﲝﻴﺚ ﻻ ﻳُﺴﻤﺢ ﺑﻮﺟﻮﺩ ﺷﻲﺀ ﳑﺎ ﻟﻪ ﻋﻼﻗﺔ ﺑﺄﻱ ﻣﻨﻬﻤﺎ ﺇﻻ ﺇﺫﺍ ﻛـﺎﻥ
ﻣﻨﺒﺜﻘﹰﺎ ﻋﻦ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ.
ﺍﳌﺎﺩﺓ - ٢ﺩﺍﺭ ﺍﻹﺳﻼﻡ ﻫﻲ ﺍﻟﺒﻼﺩ ﺍﻟﱵ ﺗﻄﺒﻖ ﻓﻴﻬﺎ ﺃﺣﻜﺎﻡ ﺍﻹﺳـﻼﻡ،
ﻭﻳﻜﻮﻥ ﺃﻣﺎﻬﻧﺎ ﺑﺄﻣﺎﻥ ﺍﻹﺳﻼﻡ ،ﻭﺩﺍﺭ ﺍﻟﻜﻔﺮ ﻫﻲ ﺍﻟﱵ ﺗﻄﺒﻖ ﺃﻧﻈﻤﺔ ﺍﻟﻜﻔـﺮ ،ﺃﻭ
ﻳﻜﻮﻥ ﺃﻣﺎﻬﻧﺎ ﺑﻐﲑ ﺃﻣﺎﻥ ﺍﻹﺳﻼﻡ.
ﺍﳌﺎﺩﺓ - ٣ﻳﺘﺒﻨّﻰ ﺍﳋﻠﻴﻔﺔ ﺃﺣﻜﺎﻣﹰﺎ ﺷﺮﻋﻴﺔ ﻣﻌﻴﻨـﺔ ﻳـﺴﻨﻬﺎ ﺩﺳـﺘﻮﺭﹰﺍ
ﻭﻗﻮﺍﻧﲔ ،ﻭﺇﺫﺍ ﺗﺒﲎ ﺣﻜﻤﹰﺎ ﺷﺮﻋﻴﹰﺎ ﰲ ﺫﻟﻚ ،ﺻﺎﺭ ﻫﺬﺍ ﺍﳊﻜﻢ ﻭﺣﺪﻩ ﻫﻮ ﺍﳊﻜﻢ
ﺍﻟﺸﺮﻋﻲ ﺍﻟﻮﺍﺟﺐ ﺍﻟﻌﻤﻞ ﺑﻪ ،ﻭﺃﺻﺒﺢ ﺣﻴﻨﺌﺬ ﻗﺎﻧﻮﻧﹰﺎ ﻧﺎﻓﺬﹰﺍ ﻭﺟﺒﺖ ﻃﺎﻋﺘﻪ ﻋﻠـﻰ
ﻛﻞ ﻓﺮﺩ ﻣﻦ ﺍﻟﺮﻋﻴﺔ ﻇﺎﻫﺮﹰﺍ ﻭﺑﺎﻃﻨﹰﺎ.
ﺍﳌﺎﺩﺓ :٤ﻻ ﻳﺘﺒﲎ ﺍﳋﻠﻴﻔﺔ ﺃﻱ ﺣﻜﻢ ﺷﺮﻋﻲ ﻣﻌﲔ ﰲ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻣﺎ ﻋﺪﺍ
ﺍﻟﺰﻛﺎﺓ ﻭﺍﳉﻬﺎﺩ ،ﻭﻣﺎ ﻳﻠﺰﻡ ﳊﻔﻆ ﻭﺣﺪﺓ ﺍﳌﺴﻠﻤﲔ ،ﻭﻻ ﻳﺘﺒﲎ ﺃﻱ ﻓﻜـﺮ ﻣـﻦ
ﺍﻷﻓﻜﺎﺭ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺎﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ.
ﺍﳌﺎﺩﺓ :٥ﲨﻴﻊ ﺍﻟﺬﻳﻦ ﳛﻤﻠﻮﻥ ﺍﻟﺘﺎﺑﻌﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻳﺘﻤﺘﻌﻮﻥ ﺑـﺎﳊﻘﻮﻕ
ﻭﻳﻠﺘﺰﻣﻮﻥ ﺑﺎﻟﻮﺍﺟﺒﺎﺕ ﺍﻟﺸﺮﻋﻴﺔ.
ﺍﳌﺎﺩﺓ - ٦ﻻ ﳚﻮﺯ ﻟﻠﺪﻭﻟﺔ ﺃﻥ ﻳﻜﻮﻥ ﻟﺪﻳﻬﺎ ﺃﻱ ﲤﻴﻴﺰ ﺑﲔ ﺃﻓﺮﺍﺩ ﺍﻟﺮﻋﻴﺔ
ﰲ ﻧﺎﺣﻴﺔ ﺍﳊﻜﻢ ﺃﻭ ﺍﻟﻘﻀﺎﺀ ﺃﻭ ﺭﻋﺎﻳﺔ ﺍﻟﺸﺆﻭﻥ ﺃﻭ ﻣﺎ ﺷﺎﻛﻞ ﺫﻟﻚ ،ﺑﻞ ﳚﺐ ﺃﻥ
ﺗﻨﻈﺮ ﻟﻠﺠﻤﻴﻊ ﻧﻈﺮﺓ ﻭﺍﺣﺪﺓ ﺑﻐﺾ ﺍﻟﻨﻈﺮ ﻋﻦ ﺍﻟﻌﻨﺼﺮ ﺃﻭ ﺍﻟﺪﻳﻦ ﺃﻭ ﺍﻟﻠﻮﻥ ﺃﻭ ﻏﲑ
٩٢
ﺫﻟﻚ.
ﺍﳌﺎﺩﺓ - ٧ﺗﻨـﻔـﺬ ﺍﻟﺪﻭﻟﺔ ﺍﻟﺸﺮﻉ ﺍﻹﺳﻼﻣﻲ ﻋﻠﻰ ﲨﻴـﻊ ﺍﻟـﺬﻳﻦ
ﳛـﻤـﻠﻮﻥ ﺍﻟﺘﺎﺑﻌﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺳﻮﺍﺀ ﺃﻛﺎﻧﻮﺍ ﻣﺴﻠﻤﲔ ﺃﻡ ﻏﲑ ﻣﺴﻠﻤﲔ ﻋﻠـﻰ
ﺍﻟﻮﺟﻪ ﺍﻟﺘﺎﱄ:
ـﻼﻡ ﺩﻭﻥ ﺃﻱ ـﺎﻡ ﺍﻹﺳــﻊ ﺃﺣﻜـ ـﺴﻠﻤﲔ ﲨﻴـ ـﻰ ﺍﳌـ
ـﺬ ﻋﻠـ ﺃ -ﺗﻨﻔـ
ﺍﺳﺘﺜﻨﺎﺀ.
ﺏ -ﻳُﺘﺮﻙ ﻏﲑ ﺍﳌﺴـﻠـﻤـﲔ ﻭﻣﺎ ﻳﻌﺘﻘﺪﻭﻥ ﻭﻣﺎ ﻳﻌﺒﺪﻭﻥ ﺿـﻤﻦ
ﺍﻟﻨﻈﺎﻡ ﺍﻟﻌﺎﻡ.
ﺝ -ﺍﳌﺮﺗﺪﻭﻥ ﻋﻦ ﺍﻹﺳﻼﻡ ﻳﻄﺒﻖ ﻋﻠﻴﻬﻢ ﺣﻜﻢ ﺍﳌﺮﺗﺪ ﺇﻥ ﻛﺎﻧﻮﺍ ﻫـﻢ
ﺍﳌﺮﺗﺪﻳﻦ ،ﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻧﻮﺍ ﺃﻭﻻﺩ ﻣﺮﺗـﺪﻳﻦ ﻭﻭﻟﺪﻭﺍ ﻏﲑ ﻣﺴﻠﻤﲔ ﻓﻴﻌﺎﻣﻠﻮﻥ ﻣﻌﺎﻣﻠﺔ
ﻏﲑ ﺍﳌﺴﻠﻤﲔ ﺣﺴﺐ ﻭﺿﻌﻬﻢ ﺍﻟﺬﻱ ﻫﻢ ﻋﻠﻴﻪ ﻣﻦ ﻛﻮﻬﻧﻢ ،ﻣﺸﺮﻛﲔ ﺃﻭ ﺃﻫـﻞ
ﻛﺘﺎﺏ.
ﺩ -ﻳﻌﺎﻣﻞ ﻏﲑ ﺍﳌﺴﻠﻤﲔ ﰲ ﺃﻣﻮﺭ ﺍﳌﻄﻌﻮﻣﺎﺕ ﻭﺍﳌﻠﺒﻮﺳـﺎﺕ ﺣـﺴﺐ
ﺃﺩﻳﺎﻬﻧﻢ ﺿﻤﻦ ﻣﺎ ﲡﻴﺰﻩ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ.
ﻫـ -ﺗﻔـﺼـﻞ ﺃﻣـﻮﺭ ﺍﻟـﺰﻭﺍﺝ ﻭﺍﻟﻄﻼﻕ ﺑﲔ ﻏـﲑ ﺍﳌـﺴﻠﻤﲔ
ﺣﺴﺐ ﺃﺩﻳﺎﻬﻧﻢ ،ﻭﺗﻔﺼﻞ ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﺍﳌﺴﻠﻤﲔ ﺣﺴﺐ ﺃﺣﻜﺎﻡ ﺍﻹﺳﻼﻡ.
ﺗﻨﻔﺬ ﺍﻟﺪﻭﻟﺔ ﺑﺎﻗﻲ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻭﺳﺎﺋﺮ ﺃﻣﻮﺭ ﺍﻟـﺸﺮﻳﻌﺔ ﻭ-
ﺍﻹﺳﻼﻣﻴﺔ ﻣﻦ ﻣﻌﺎﻣﻼﺕ ﻭﻋﻘﻮﺑﺎﺕ ﻭﺑﻴﻨﺎﺕ ﻭﻧﻈﻢ ﺣﻜﻢ ﻭﺍﻗﺘﺼﺎﺩ ﻭﻏﲑ ﺫﻟﻚ
ﻋﻠﻰ ﺍﳉﻤﻴﻊ ،ﻭﻳﻜﻮﻥ ﺗﻨﻔﻴﺬﻫﺎ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﻭﻋﻠﻰ ﻏﲑ ﺍﳌﺴﻠﻤﲔ ﻋﻠﻰ ﺍﻟﺴﻮﺍﺀ،
ﻭﺗﻨﻔﺬ ﻛﺬﻟﻚ ﻋﻠﻰ ﺍﳌﻌﺎﻫﺪﻳﻦ ﻭﺍﳌﺴﺘﺄﻣﻨﲔ ﻭﻛﻞ ﻣﻦ ﻫﻮ ﲢﺖ ﺳﻠﻄﺎﻥ ﺍﻹﺳﻼﻡ
ﻛﻤﺎ ﺗﻨﻔﺬ ﻋﻠﻰ ﺃﻓﺮﺍﺩ ﺍﻟﺮﻋﻴﺔ ،ﺇﻻ ﺍﻟﺴﻔﺮﺍﺀ ﻭﺍﻟﺮﺳﻞ ﻭﻣﻦ ﺷﺎﻛﻠﻬﻢ ﻓـﺈﻥ ﳍـﻢ
ﺍﳊﺼﺎﻧﺔ ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻴﺔ.
٩٣
ﺍﳌﺎﺩﺓ - ٨ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻫﻲ ﻭﺣﺪﻫﺎ ﻟﻐﺔ ﺍﻹﺳﻼﻡ ﻭﻫﻲ ﻭﺣﺪﻫﺎ ﺍﻟﻠﻐﺔ
ﺍﻟﱵ ﺗﺴﺘﻌﻤﻠﻬﺎ ﺍﻟﺪﻭﻟﺔ.
ﺍﳌﺎﺩﺓ - ٩ﺍﻻﺟﺘﻬﺎﺩ ﻓﺮﺽ ﻛﻔﺎﻳﺔ ،ﻭﻟﻜﻞ ﻣﺴﻠﻢ ﺍﳊﻖ ﺑﺎﻻﺟﺘـﻬﺎﺩ ﺇﺫﺍ
ﺗﻮﻓﺮﺕ ﻓﻴﻪ ﺷﺮﻭﻃﻪ.
ﺍﳌﺎﺩﺓ - ١٠ﲨﻴﻊ ﺍﳌـﺴـﻠﻤﲔ ﳛﻤﻠـﻮﻥ ﻣـﺴﺆﻭﻟﻴﺔ ﺍﻹﺳـﻼﻡ،
ﻓﻼ ﺭﺟـﺎﻝ ﺩﻳـﻦ ﰲ ﺍﻹﺳـﻼﻡ ،ﻭﻋﻠﻰ ﺍﻟﺪﻭﻟﺔ ﺃﻥ ﲤﻨﻊ ﻛـﻞ ﻣـﺎ ﻳـﺸﻌﺮ
ﺑﻮﺟﻮﺩﻫﻢ ﻣﻦ ﺍﳌﺴﻠﻤﲔ.
ﺍﳌﺎﺩﺓ - ١١ﲪﻞ ﺍﻟـﺪﻋﻮﺓ ﺍﻹﺳـﻼﻣﻴﺔ ﻫـﻮ ﺍﻟﻌﻤـﻞ ﺍﻷﺻـﻠﻲ
ﻟﻠﺪﻭﻟﺔ.
ﺍﳌﺎﺩﺓ - ١٢ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﺇﲨﺎﻉ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﻘﻴﺎﺱ ﻫﻲ ﻭﺣﺪﻫﺎ
ﺍﻷﺩﻟﺔ ﺍﳌﻌﺘﱪﺓ ﻟﻸﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ.
ﺍﳌﺎﺩﺓ - ١٣ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ ،ﻭﻻ ﻳﻌﺎﻗﺐ ﺃﺣﺪ ﺇﻻ ﲝﻜﻢ ﳏﻜﻤﺔ،
ﻭﻻ ﳚﻮﺯ ﺗﻌﺬﻳﺐ ﺃﺣﺪ ﻣﻄﻠﻘﺎﹰ ،ﻭﻛﻞ ﻣﻦ ﻳﻔﻌﻞ ﺫﻟﻚ ﻳﻌﺎﻗﺐ.
ﺍﳌﺎﺩﺓ - ١٤ﺍﻷﺻـﻞ ﰲ ﺍﻷﻓﻌـﺎﻝ ﺍﻟﺘﻘـﻴـﺪ ﺑﺎﳊﻜﻢ ﺍﻟﺸﺮﻋﻲ ﻓﻼ
ﻳﻘﺎﻡ ﺑﻔﻌﻞ ﺇﻻ ﺑﻌﺪ ﻣﻌﺮﻓﺔ ﺣﻜﻤﻪ ،ﻭﺍﻷﺻﻞ ﰲ ﺍﻷﺷﻴﺎﺀ ﺍﻹﺑﺎﺣﺔ ﻣﺎ ﱂ ﻳﺮﺩ ﺩﻟﻴﻞ
ﺍﻟﺘﺤﺮﱘ.
ﺍﳌﺎﺩﺓ - ١٥ﺍﻟﻮﺳﻴﻠﺔ ﺇﱃ ﺍﳊﺮﺍﻡ ﳏﺮﻣـﺔ ﺇﺫﺍ ﻏﻠـﺐ ﻋﻠـﻰ ﺍﻟﻈـﻦ
ﺃﻬﻧﺎ ﺗﻮﺻﻞ ﺇﱃ ﺍﳊﺮﺍﻡ ،ﻓﺈﻥ ﻛﺎﻥ ﻳُﺨﺸﻰ ﺃﻥ ﺗﻮﺻﻞ ﻓﻼ ﺗﻜﻮﻥ ﺣﺮﺍﻣﹰﺎ.
٩٤
ﻧﻈـﺎﻡ ﺍﳊـﻜﻢ
ﺍﳌﺎﺩﺓ - ١٦ﻧﻈﺎﻡ ﺍﳊﻜـﻢ ﻫـﻮ ﻧﻈـﺎﻡ ﻭﺣـﺪﺓ ﻭﻟـﻴﺲ ﻧﻈﺎﻣـﹰﺎ
ﺍﲢﺎﺩﻳﹰﺎ.
ﺍﳌﺎﺩﺓ - ١٧ﻳﻜــﻮﻥ ﺍﳊــﻜـــﻢ ﻣــﺮﻛــﺰﻳـــﹰﺎ
ﻭﺍﻹﺩﺍﺭﺓ ﻻ ﻣﺮﻛﺰﻳﺔ.
ﺍﳌﺎﺩﺓ - ١٨ﺍﳊﻜﺎﻡ ﺃﺭﺑﻌﺔ ﻫﻢ :ﺍﳋﻠﻴﻔﺔ ،ﻭﻣﻌﺎﻭﻥ ﺍﻟﺘﻔﻮﻳﺾ ،ﻭﺍﻟﻮﺍﱄ،
ﻭﺍﻟﻌﺎﻣﻞ .ﻭﻣﻦ ﻋﺪﺍﻫﻢ ﻻ ﻳﻌﺘﱪﻭﻥ ﺣﻜﺎﻣﺎﹰ ،ﻭﺇﳕﺎ ﻫﻢ ﻣﻮﻇﻔﻮﻥ.
ﺍﳌﺎﺩﺓ - ١٩ﻻ ﳚﻮﺯ ﺃﻥ ﻳﺘﻮﱃ ﺍﳊﻜﻢ ﺃﻭ ﺃﻱ ﻋﻤﻞ ﻳﻌﺘﱪ ﻣﻦ ﺍﳊﻜـﻢ
ﺇﻻ ﺭﺟﻞ ﺣﺮّ ،ﺑﺎﻟﻎ ،ﻋﺎﻗﻞ ،ﻋﺪﻝ ،ﻗﺎﺩﺭ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﻔﺎﻳﺔ ،ﻭﻻ ﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ
ﺇﻻ ﻣﺴﻠﻤﹰﺎ.
ﺍﳌﺎﺩﺓ - ٢٠ﳏﺎﺳﺒﺔ ﺍﳊﻜﺎﻡ ﻣﻦ ﻗﺒﻞ ﺍﳌﺴﻠﻤﲔ ﺣﻖ ﻣـﻦ ﺣﻘـﻮﻗﻬﻢ
ﻭﻓﺮﺽ ﻛﻔﺎﻳﺔ ﻋﻠﻴﻬﻢ .ﻭﻟﻐﲑ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺃﻓﺮﺍﺩ ﺍﻟﺮﻋﻴـﺔ ﺍﳊـﻖ ﰲ ﺇﻇﻬـﺎﺭ
ﺍﻟﺸﻜﻮﻯ ﻣﻦ ﻇﻠﻢ ﺍﳊﺎﻛﻢ ﳍﻢ ،ﺃﻭ ﺇﺳﺎﺀﺓ ﺗﻄﺒﻴﻖ ﺃﺣﻜﺎﻡ ﺍﻹﺳﻼﻡ ﻋﻠﻴﻬﻢ.
ﺍﳌﺎﺩﺓ - ٢١ﻟﻠﻤﺴﻠﻤﲔ ﺍﳊﻖ ﰲ ﺇﻗﺎﻣﺔ ﺃﺣـﺰﺍﺏ ﺳﻴﺎﺳـﻴﺔ ﶈﺎﺳـﺒﺔ
ﺍﳊﻜﺎﻡ ،ﺃﻭ ﺍﻟﻮﺻـﻮﻝ ﻟﻠﺤـﻜﻢ ﻋﻦ ﻃﺮﻳﻖ ﺍﻷﻣﺔ ﻋﻠﻰ ﺷـﺮﻁ ﺃﻥ ﻳﻜـﻮﻥ
ﺃﺳﺎﺳﻬﺎ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ ،ﻭﺃﻥ ﺗﻜﻮﻥ ﺍﻷﺣﻜﺎﻡ ﺍﻟﱵ ﺗﺘﺒﻨﺎﻫﺎ ﺃﺣﻜﺎﻣﹰﺎ ﺷﺮﻋﻴﺔ.
ﻭﻻ ﳛﺘﺎﺝ ﺇﻧﺸﺎﺀ ﺍﳊﺰﺏ ﻷﻱ ﺗﺮﺧﻴﺺ ﻭﳝﻨﻊ ﺃﻱ ﺗﻜﺘﻞ ﻳﻘﻮﻡ ﻋﻠﻰ ﻏﲑ ﺃﺳﺎﺱ
ﺍﻹﺳﻼﻡ.
ﺍﳌﺎﺩﺓ - ٢٢ﻳﻘﻮﻡ ﻧﻈﺎﻡ ﺍﳊﻜﻢ ﻋﻠﻰ ﺃﺭﺑﻊ ﻗﻮﺍﻋﺪ ﻫﻲ:
- ١ﺍﻟﺴﻴﺎﺩﺓ ﻟﻠﺸﺮﻉ ﻻ ﻟﻠﺸﻌﺐ.
- ٢ﺍﻟﺴﻠﻄﺎﻥ ﻟﻸﻣﺔ.
٩٥
- ٣ﻧﺼﺐ ﺧﻠﻴﻔﺔ ﻭﺍﺣﺪ ﻓﺮﺽ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ.
- ٤ﻟﻠﺨﻠﻴﻔﺔ ﻭﺣﺪﻩ ﺣﻖ ﺗﺒﲏ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻓﻬﻮ ﺍﻟـﺬﻱ ﻳـﺴﻦ
ﺍﻟﺪﺳﺘﻮﺭ ﻭﺳﺎﺋﺮ ﺍﻟﻘﻮﺍﻧﲔ.
ﺍﳋـﻠﻴﻔـﺔ
ﺍﳌﺎﺩﺓ - ٢٤ﺍﳋﻠﻴﻔﺔ ﻫﻮ ﺍﻟﺬﻱ ﻳﻨﻮﺏ ﻋﻦ ﺍﻷﻣـﺔ ﰲ ﺍﻟـﺴﻠﻄﺎﻥ ﻭﰲ
ﺗﻨﻔﻴﺬ ﺍﻟﺸﺮﻉ.
٩٦
ﺍﳌﺎﺩﺓ - ٢٥ﺍﳋﻼﻓﺔ ﻋﻘﺪ ﻣﺮﺍﺿﺎﺓ ﻭﺍﺧﺘﻴﺎﺭ ،ﻓﻼ ﳚﱪ ﺃﺣـﺪ ﻋﻠـﻰ
ﻗﺒﻮﳍﺎ ،ﻭﻻ ﳚﱪ ﺃﺣﺪ ﻋﻠﻰ ﺍﺧﺘﻴﺎﺭ ﻣﻦ ﻳﺘﻮﻻﻫﺎ.
ﻼ ﻛﺎﻥ ﺃﻭ ﺍﻣـﺮﺃﺓ ﺍﳊـﻖ ﰲ ﺍﳌﺎﺩﺓ - ٢٦ﻟﻜﻞ ﻣﺴﻠﻢ ﺑﺎﻟﻎ ﻋﺎﻗﻞ ﺭﺟ ﹰ
ﺍﻧﺘﺨﺎﺏ ﺍﳋﻠﻴﻔﺔ ﻭﰲ ﺑﻴﻌﺘﻪ ،ﻭﻻ ﺣﻖ ﻟﻐﲑ ﺍﳌﺴﻠﻤﲔ ﰲ ﺫﻟﻚ.
ﺍﳌﺎﺩﺓ - ٢٧ﺇﺫﺍ ﰎ ﻋﻘﺪ ﺍﳋﻼﻓﺔ ﻟﻮﺍﺣﺪ ﲟﺒﺎﻳﻌﺔ ﻣـﻦ ﻳـﺘﻢ ﺍﻧﻌﻘـﺎﺩ
ﺍﻟﺒﻴﻌﺔ ﻬﺑﻢ ﺗﻜﻮﻥ ﺣﻴﻨﺌﺬ ﺑﻴﻌﺔ ﺍﻟﺒﺎﻗﲔ ﺑﻴﻌﺔ ﻃﺎﻋـﺔ ﻻ ﺑﻴﻌـﺔ ﺍﻧﻌﻘـﺎﺩ ﻓﻴﺠـﱪ
ﻋﻠﻴﻬﺎ ﻛﻞ ﻣﻦ ﻳﻠﻤﺢ ﻓﻴﻪ ﺇﻣﻜﺎﻧﻴﺔ ﺍﻟﺘﻤﺮﺩ ﻭﺷ ّﻖ ﻋﺼﺎ ﺍﳌﺴﻠﻤﲔ.
ﺍﳌﺎﺩﺓ - ٢٨ﻻ ﻳﻜﻮﻥ ﺃﺣﺪ ﺧﻠﻴﻔﺔ ﺇﻻ ﺇﺫﺍ ﻭﻻﻩ ﺍﳌﺴﻠﻤﻮﻥ .ﻭﻻ ﳝﻠـﻚ
ﺃﺣﺪ ﺻﻼﺣﻴﺎﺕ ﺍﳋﻼﻓﺔ ﺇﻻ ﺇﺫﺍ ﰎ ﻋﻘﺪﻫﺎ ﻟﻪ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺸﺮﻋﻲ ﻛﺄﻱ ﻋﻘـﺪ
ﻣﻦ ﺍﻟﻌﻘﻮﺩ ﰲ ﺍﻹﺳﻼﻡ.
ﺍﳌﺎﺩﺓ - ٢٩ﻳﺸﺘﺮﻁ ﰲ ﺍﻟﻘﻄﺮ ﺃﻭ ﺍﻟﺒﻼﺩ ﺍﻟﱵ ﺗﺒﺎﻳﻊ ﺍﳋﻠﻴﻔﺔ ﺑﻴﻌﺔ ﺍﻧﻌﻘﺎﺩ
ﺃﻥ ﻳﻜﻮﻥ ﺳﻠﻄﺎﻬﻧﺎ ﺫﺍﺗﻴﹰﺎ ﻳﺴﺘﻨﺪ ﺇﱃ ﺍﳌﺴﻠﻤﲔ ﻭﺣﺪﻫﻢ ﻻ ﺇﱃ ﺃﻳﺔ ﺩﻭﻟﺔ ﻛـﺎﻓﺮﺓ،
ﻭﺃﻥ ﻳﻜﻮﻥ ﺃﻣﺎﻥ ﺍﳌﺴﻠﻤﲔ ﰲ ﺫﻟﻚ ﺍﻟﻘﻄﺮ ﺩﺍﺧﻠﻴﹰﺎ ﻭﺧﺎﺭﺟﻴﹰﺎ ﺑﺄﻣﺎﻥ ﺍﻹﺳـﻼﻡ ﻻ
ﺑﺄﻣﺎﻥ ﺍﻟﻜﻔﺮ .ﺃﻣﺎ ﺑﻴﻌﺔ ﺍﻟﻄﺎﻋﺔ ﻓﺤﺴﺐ ﻣﻦ ﺍﻟﺒﻼﺩ ﺍﻷﺧﺮﻯ ﻓﻼ ﻳﺸﺘﺮﻁ ﻓﻴﻬـﺎ
ﺫﻟﻚ.
ﺍﳌﺎﺩﺓ - ٣٠ﻻ ﻳﺸﺘﺮﻁ ﻓﻴﻤﻦ ﻳُﺒﺎﻳَﻊ ﻟﻠﺨﻼﻓﺔ ﺇ ﹼﻻ ﺃﻥ ﻳﻜﻮﻥ ﻣﺴﺘﻜﻤ ﹰ
ﻼ
ﺷﺮﻭﻁ ﺍﻻﻧﻌﻘﺎﺩ ﻟﻴﺲ ﻏﲑ ،ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻣﺴﺘﻮﻓﻴﹰﺎ ﺷﺮﻭﻁ ﺍﻷﻓﻀﻠﻴﺔ ،ﻷﻥ ﺍﻟﻌﱪﺓ
ﺑﺸﺮﻭﻁ ﺍﻻﻧﻌﻘﺎﺩ.
ﺍﳌﺎﺩﺓ - ٣١ﻳﺸﺘﺮﻁ ﰲ ﺍﳋﻠﻴﻔﺔ ﺣﱴ ﺗﻨﻌﻘﺪ ﻟﻪ ﺍﳋﻼﻓﺔ ﺳﺒﻌﺔ ﺷـﺮﻭﻁ
ﻼ ﻣﺴﻠﻤﹰﺎ ﺣﺮﹰﺍ ﺑﺎﻟﻐﺎﹰ ،ﻋﺎﻗﻼﹰ ،ﻋﺪﻻﹰ ،ﻗﺎﺩﺭﹰﺍ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﻔﺎﻳﺔ.
ﻭﻫﻲ ﺃﻥ ﻳﻜﻮﻥ ﺭﺟ ﹰ
ﺍﳌﺎﺩﺓ - ٣٢ﺇﺫﺍ ﺧﻼ ﻣﻨﺼﺐ ﺍﳋﻼﻓﺔ ﲟﻮﺕ ﺍﳋﻠﻴﻔﺔ ﺃﻭ ﺍﻋﺘﺰﺍﻟـﻪ ،ﺃﻭ
ﻋﺰﻟﻪ ،ﳚﺐ ﻧﺼﺐ ﺧﻠﻴﻔﺔ ﻣﻜﺎﻧﻪ ﺧﻼﻝ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﺑﻠﻴﺎﻟﻴﻬﺎ ﻣﻦ ﺗـﺎﺭﻳﺦ ﺧﻠـﻮ
٩٧
ﻣﻨﺼﺐ ﺍﳋﻼﻓﺔ.
ﺍﳌﺎﺩﺓ - ٣٣ﻳﻌﲔ ﺃﻣﲑ ﻣﺆﻗﺖ ﻟﺘﻮﱄ ﺃﻣﺮ ﺍﳌﺴﻠﻤﲔ ﻭﺍﻟﻘﻴﺎﻡ ﺑـﺈﺟﺮﺍﺀﺍﺕ
ﺗﻨﺼﻴﺐ ﺍﳋﻠﻴﻔﺔ ﺍﳉﺪﻳﺪ ﺑﻌﺪ ﺷﻐﻮﺭ ﻣﻨﺼﺐ ﺍﳋﻼﻓﺔ ﻋﻠﻰ ﺍﻟﻨﺤﻮ ﺍﻟﺘﺎﱄ:
ﺃ -ﻟﻠﺨﻠﻴﻔﺔ ﺍﻟﺴﺎﺑﻖ ﻋﻨﺪ ﺷﻌﻮﺭﻩ ﺑﺪﻧﻮ ﺃﺟﻠﻪ ﺃﻭ ﻋﺰﻣﻪ ﻋﻠﻰ ﺍﻻﻋﺘـﺰﺍﻝ
ﺻﻼﺣﻴﺔ ﺗﻌﻴﲔ ﺍﻷﻣﲑ ﺍﳌﺆﻗﺖ.
ﺏ -ﺇﻥ ﺗﻮﰲ ﺍﳋﻠﻴﻔﺔ ﺃﻭ ﺍﻋﺘﺰﻝ ﻗﺒﻞ ﺗﻌﻴﲔ ﺍﻷﻣﲑ ﺍﳌﺆﻗـﺖ ،ﺃﻭ ﻛـﺎﻥ
ﺷﻐﻮﺭ ﻣﻨﺼﺐ ﺍﳋﻼﻓﺔ ﰲ ﻏﲑ ﺍﻟﻮﻓﺎﺓ ﺃﻭ ﺍﻻﻋﺘﺰﺍﻝ ،ﻓﺈﻥ ﺃﻛﱪ ﺍﳌﻌـﺎﻭﻧﲔ ﺳـﻨﹰﺎ
ﻳﻜﻮﻥ ﻫﻮ ﺍﻷﻣﲑ ﺍﳌﺆﻗﺖ ﺇﻻ ﺇﺫﺍ ﺃﺭﺍﺩ ﺍﻟﺘﺮﺷﺢ ﻟﻠﺨﻼﻓﺔ ﻓﻴﻜﻮﻥ ﺍﻟﺘﺎﱄ ﻟـﻪ ﺳـﻨﹰﺎ
ﻭﻫﻜﺬﺍ.
ﺝ -ﻓﺈﺫﺍ ﺃﺭﺍﺩ ﻛﻞ ﺍﳌﻌﺎﻭﻧﲔ ﺍﻟﺘﺮﺷﺢ ،ﻓﺄﻛﱪ ﻭﺯﺭﺍﺀ ﺍﻟﺘﻨﻔﻴـﺬ ﺳـﻨﹰﺎ ﰒ
ﺍﻟﺬﻱ ﻳﻠﻴﻪ ﺇﺫﺍ ﺃﺭﺍﺩ ﺍﻟﺘﺮﺷﺢ ،ﻭﻫﻜﺬﺍ.
ﺩ -ﻓﺈﺫﺍ ﺃﺭﺍﺩ ﻛﻞ ﻭﺯﺭﺍﺀ ﺍﻟﺘﻨﻔﻴﺬ ﺍﻟﺘﺮﺷﺢ ﻟﻠﺨﻼﻓﺔ ﺣﺼﺮ ﺍﻷﻣﲑ ﺍﳌﺆﻗﺖ
ﰲ ﺃﺻﻐﺮ ﻭﺯﺍﺭﺀ ﺍﻟﺘﻨﻔﻴﺬ ﺳﻨﹰﺎ.
ﻫـ -ﻻ ﳝﻠﻚ ﺍﻷﻣﲑ ﺍﳌﺆﻗﺖ ﺻﻼﺣﻴﺔ ﺗﺒﲏ ﺍﻷﺣﻜﺎﻡ.
ﻭ -ﻳﺒﺬﻝ ﺍﻷﻣﲑ ﺍﳌﺆﻗﺖ ﺍﻟﻮﺳﻊ ﻹﻛﻤﺎﻝ ﺇﺟﺮﺍﺀﺍﺕ ﺗﻨـﺼﻴﺐ ﺍﳋﻠﻴﻔـﺔ
ﺍﳉﺪﻳﺪ ﺧﻼﻝ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ،ﻭﻻ ﳚﻮﺯ ﲤﺪﻳﺪﻫﺎ ﺇﻻ ﻟﺴﺒﺐ ﻗﺎﻫﺮ ﺗﻮﺍﻓﻖ ﻋﻠﻴﻪ ﳏﻜﻤﺔ
ﺍﳌﻈﺎﱂ.
ﺍﳌﺎﺩﺓ - ٣٤ﻃﺮﻳﻘﺔ ﻧﺼﺐ ﺍﳋﻠﻴﻔﺔ ﻫﻲ ﺍﻟﺒﻴﻌﺔ .ﺃﻣﺎ ﺍﻹﺟﺮﺍﺀﺍﺕ ﺍﻟﻌﻤﻠﻴﺔ
ﻟﺘﻨﺼﻴﺐ ﺍﳋﻠﻴﻔﺔ ﻭﺑﻴﻌﺘﻪ ﻓﻬﻲ:
ﺃ -ﺗﻌﻠﻦ ﳏﻜﻤﺔ ﺍﳌﻈﺎﱂ ﺷﻐﻮﺭ ﻣﻨﺼﺐ ﺍﳋﻼﻓﺔ.
ﺏ -ﻳﺘﻮﱃ ﺍﻷﻣﲑ ﺍﳌﺆﻗﺖ ﻣﻬﺎﻣﻪ ﻭﻳﻌﻠﻦ ﻓﺘﺢ ﺑﺎﺏ ﺍﻟﺘﺮﺷﻴﺢ ﻓﻮﺭﹰﺍ.
ﺝ -ﻳﺘﻢ ﻗﺒﻮﻝ ﻃﻠﺒﺎﺕ ﺍﳌﺮﺷﺤﲔ ﺍﳌﺴﺘﻮﻓﲔ ﻟﺸﺮﻭﻁ ﺍﻻﻧﻌﻘﺎﺩ ،ﻭﺗﺴﺘﺒﻌﺪ
٩٨
ﺍﻟﻄﻠﺒﺎﺕ ﺍﻷﺧﺮﻯ ،ﺑﻘﺮﺍﺭ ﻣﻦ ﳏﻜﻤﺔ ﺍﳌﻈﺎﱂ.
ﺩ -ﺍﳌﺮﺷﺤﻮﻥ ﺍﻟﺬﻱ ﺗﻘﺒﻞ ﳏﻜﻤﺔ ﺍﳌﻈﺎﱂ ﻃﻠﺒﺎﻬﺗﻢ ،ﻳﻘـﻮﻡ ﺍﻷﻋـﻀﺎﺀ
ﺍﳌﺴﻠﻤﻮﻥ ﰲ ﳎﻠﺲ ﺍﻷﻣﺔ ﲝﺼﺮﻫﻢ ﻣﺮﺗﲔ :ﰲ ﺍﻷﻭﱃ ﳜﺘﺎﺭﻭﻥ ﻣﻨـﻬﻢ ﺳـﺘﺔ
ﺑﺄﻏﻠﺒﻴﺔ ﺍﻷﺻﻮﺍﺕ ،ﻭﰲ ﺍﻟﺜﺎﻧﻴﺔ ﳜﺘﺎﺭﻭﻥ ﻣﻦ ﺍﻟﺴﺘﺔ ﺍﺛﻨﲔ ﺑﺄﻏﻠﺒﻴﺔ ﺍﻷﺻﻮﺍﺕ.
ﻫـ -ﺗﻌﻠﻦ ﺃﲰﺎﺀ ﺍﻻﺛﻨﲔ ،ﻭﻳﻄﻠﺐ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺍﻧﺘﺨﺎﺏ ﻭﺍﺣﺪ ﻣﻨﻬﻢ.
ﻭ -ﺗﻌﻠﻦ ﻧﺘﻴﺠﺔ ﺍﻻﻧﺘﺨﺎﺏ ﻭﻳﻌﺮﻑ ﺍﳌﺴﻠﻤﻮﻥ ﻣﻦ ﻧﺎﻝ ﺃﻛﺜﺮ ﺃﺻﻮﺍﺕ
ﺍﳌﻨﺘﺨﺒﲔ.
ﺯ -ﻳﺒﺎﺩﺭ ﺍﳌﺴﻠﻤﻮﻥ ﲟﺒﺎﻳﻌﺔ ﻣﻦ ﻧـﺎﻝ ﺃﻛﺜـﺮ ﺍﻷﺻـﻮﺍﺕ ﺧﻠﻴﻔـﺔ
ﻟﻠﻤﺴﻠﻤﲔ ﻋﻠﻰ ﺍﻟﻌﻤﻞ ﺑﻜﺘﺎﺏ ﺍﷲ ﻭﺳﻨﺔ ﺭﺳﻮﻝ ﺍﷲ .
ﺡ -ﺑﻌﺪ ﲤﺎﻡ ﺍﻟﺒﻴﻌﺔ ﻳﻌﻠﻦ ﻣﻦ ﺃﺻﺒﺢ ﺧﻠﻴﻔﺔ ﻟﻠﻤﺴﻠﻤﲔ ﻟﻠﻤﻸ ﺣﱴ ﻳﺒﻠﻎ
ﻼ
ﺧﱪ ﻧﺼﺒﻪ ﺍﻷﻣﺔ ﻛﺎﻓﺔ ،ﻣﻊ ﺫﻛﺮ ﺍﲰﻪ ﻭﻛﻮﻧﻪ ﳛﻮﺯ ﺍﻟﺼﻔﺎﺕ ﺍﻟﱵ ﲡﻌﻠﻪ ﺃﻫـ ﹰ
ﻻﻧﻌﻘﺎﺩ ﺍﳋﻼﻓﺔ ﻟﻪ.
ﻁ -ﺑﻌﺪ ﺍﻟﻔﺮﺍﻍ ﻣﻦ ﺇﺟﺮﺍﺀﺍﺕ ﺗﻨﺼﻴﺐ ﺍﳋﻠﻴﻔﺔ ﺍﳉﺪﻳﺪ ﺗﻨﺘﻬﻲ ﻭﻻﻳـﺔ
ﺍﻷﻣﲑ ﺍﳌﺆﻗﺖ.
ﺍﳌﺎﺩﺓ - ٣٥ﺍﻷﻣﺔ ﻫﻲ ﺍﻟﱵ ﺗﻨﺼﺐ ﺍﳋﻠﻴﻔﺔ ﻭﻟﻜﻨﻬﺎ ﻻ ﲤﻠﻚ ﻋﺰﻟﻪ ﻣﱴ
ﰎ ﺍﻧﻌﻘﺎﺩ ﺑﻴﻌﺘﻪ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺸﺮﻋﻲ.
ﺍﳌﺎﺩﺓ - ٣٦ﳝﻠﻚ ﺍﳋﻠﻴﻔﺔ ﺍﻟﺼﻼﺣﻴﺎﺕ ﺍﻟﺘﺎﻟﻴﺔ:
ﺃ -ﻫﻮ ﺍﻟﺬﻱ ﻳﺘﺒﲎ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻟﻼﺯﻣﺔ ﻟﺮﻋﺎﻳﺔ ﺷـﺆﻭﻥ ﺍﻷﻣـﺔ
ﺍﳌﺴﺘﻨﺒﻄﺔ ﺑﺎﺟﺘﻬﺎﺩ ﺻﺤﻴﺢ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﻭﺳﻨﺔ ﺭﺳﻮﻟﻪ ﻟﺘﺼﺒﺢ ﻗﻮﺍﻧﲔ ﲡـﺐ
ﻃﺎﻋﺘﻬﺎ ﻭﻻ ﲡﻮﺯ ﳐﺎﻟﻔﺘﻬﺎ.
ﺏ -ﻫﻮ ﺍﳌﺴﺆﻭﻝ ﻋﻦ ﺳﻴﺎﺳﺔ ﺍﻟﺪﻭﻟﺔ ﺍﻟﺪﺍﺧﻠﻴﺔ ﻭﺍﳋﺎﺭﺟﻴﺔ ﻣﻌﺎﹰ ،ﻭﻫﻮ
ﺍﻟﺬﻱ ﻳﺘﻮﱃ ﻗﻴﺎﺩﺓ ﺍﳉﻴﺶ ،ﻭﻟﻪ ﺣﻖ ﺇﻋﻼﻥ ﺍﳊﺮﺏ ،ﻭﻋﻘﺪ ﺍﻟـﺼﻠﺢ ﻭﺍﳍﺪﻧـﺔ
٩٩
ﻭﺳﺎﺋﺮ ﺍﳌﻌﺎﻫﺪﺍﺕ.
ﺝ -ﻫﻮ ﺍﻟﺬﻱ ﻟﻪ ﻗﺒﻮﻝ ﺍﻟﺴﻔﺮﺍﺀ ﺍﻷﺟﺎﻧﺐ ﻭﺭﻓﻀﻬﻢ ،ﻭﺗﻌﻴﲔ ﺍﻟﺴﻔﺮﺍﺀ
ﺍﳌﺴﻠﻤﲔ ﻭﻋﺰﳍﻢ.
ﺩ -ﻫﻮ ﺍﻟﺬﻱ ﻳﻌﲔ ﻭﻳﻌﺰﻝ ﺍﳌﻌﺎﻭﻧﲔ ﻭﺍﻟﻮﻻﺓ ،ﻭﻫﻢ ﲨﻴﻌﹰﺎ ﻣﺴﺆﻭﻟﻮﻥ
ﺃﻣﺎﻣﻪ ﻛﻤﺎ ﺃﻬﻧﻢ ﻣﺴﺆﻭﻟﻮﻥ ﺃﻣﺎﻡ ﳎﻠﺲ ﺍﻷﻣﺔ.
ﻫـ -ﻫﻮ ﺍﻟﺬﻱ ﻳﻌﲔ ﻭﻳﻌﺰﻝ ﻗﺎﺿﻲ ﺍﻟﻘﻀﺎﺓ ﻭﺍﻟﻘﻀﺎﺓ ﺑﺎﺳﺘﺜﻨﺎﺀ ﻗﺎﺿﻲ
ﺍﳌﻈﺎﱂ ﰲ ﺣﺎﻟﺔ ﻧﻈﺮﻩ ﰲ ﻗﻀﻴﺔ ﻋﻠﻰ ﺍﳋﻠﻴﻔﺔ ﺃﻭ ﻣﻌﺎﻭﻧﻴﻪ ﺃﻭ ﻗﺎﺿـﻲ ﻗـﻀﺎﺗﻪ.
ﻭﺍﳋﻠﻴﻔﺔ ﻫﻮ ﺍﻟﺬﻱ ﻳﻌﲔ ﻭﻳﻌﺰﻝ ﻛﺬﻟﻚ ﻣﺪﻳﺮﻱ ﺍﻟﺪﻭﺍﺋﺮ ،ﻭﻗﻮﺍﺩ ﺍﳉﻴﺶ ،ﻭﺃﻣﺮﺍﺀ
ﺃﻟﻮﻳﺘﻪ ،ﻭﻫﻢ ﲨﻴﻌﹰﺎ ﻣﺴﺆﻭﻟﻮﻥ ﺃﻣﺎﻣﻪ ﻭﻟﻴﺴﻮﺍ ﻣﺴﺆﻭﻟﲔ ﺃﻣﺎﻡ ﳎﻠﺲ ﺍﻷﻣﺔ.
ﻭ -ﻫﻮ ﺍﻟﺬﻱ ﻳﺘﺒﻨّﻰ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻟﱵ ﺗﻮﺿـﻊ ﲟﻮﺟـﺒــﻬﺎ
ﻣﻴﺰﺍﻧﻴﺔ ﺍﻟﺪﻭﻟﺔ ،ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﻘﺮﺭ ﻓﺼﻮﻝ ﺍﳌﻴﺰﺍﻧﻴﺔ ﻭﺍﳌﺒﺎﻟﻎ ﺍﻟﱵ ﺗﻠﺰﻡ ﻟﻜﻞ ﺟﻬـﺔ
ﺳﻮﺍﺀ ﺃﻛﺎﻥ ﺫﻟﻚ ﻣﺘﻌﻠﻘﹰﺎ ﺑﺎﻟﻮﺍﺭﺩﺍﺕ ﺃﻡ ﺑﺎﻟﻨﻔﻘﺎﺕ.
ﺍﳌﺎﺩﺓ - ٣٧ﺍﳋﻠﻴﻔﺔ ﻣﻘﻴﺪ ﰲ ﺍﻟﺘﺒﲏ ﺑﺎﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻓﻴﺤﺮﻡ ﻋﻠﻴـﻪ
ﺃﻥ ﻳﺘﺒﲎ ﺣﻜﻤﹰﺎ ﱂ ﻳﺴﺘﻨﺒﻂ ﺍﺳﺘﻨﺒﺎﻃﹰﺎ ﺻﺤﻴﺤﹰﺎ ﻣﻦ ﺍﻷﺩﻟﺔ ﺍﻟﺸﺮﻋﻴﺔ ،ﻭﻫﻮ ﻣﻘﻴـﺪ
ﲟﺎ ﺗﺒﻨﺎﻩ ﻣﻦ ﺃﺣﻜﺎﻡ ،ﻭﲟﺎ ﺍﻟﺘﺰﻣﻪ ﻣﻦ ﻃﺮﻳﻘﺔ ﺍﺳﺘﻨﺒﺎﻁ ،ﻓﻼ ﳚﻮﺯ ﻟـﻪ ﺃﻥ ﻳﺘﺒﻨّـﻰ
ﺣﻜﻤﹰﺎ ﺍﺳﺘﻨﺒﻂ ﺣﺴﺐ ﻃﺮﻳﻘﺔ ﺗﻨﺎﻗﺾ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﱵ ﺗﺒﻨﺎﻫﺎ ،ﻭﻻ ﺃﻥ ﻳﻌﻄﻲ ﺃﻣـﺮﹰﺍ
ﻳﻨﺎﻗﺾ ﺍﻷﺣﻜﺎﻡ ﺍﻟﱵ ﺗﺒﻨﺎﻫﺎ.
ﺍﳌﺎﺩﺓ - ٣٨ﻟﻠﺨﻠﻴﻔﺔ ﻣﻄﻠﻖ ﺍﻟﺼﻼﺣﻴﺔ ﰲ ﺭﻋﺎﻳـﺔ ﺷـﺆﻭﻥ ﺍﻟﺮﻋﻴـﺔ
ﺣﺴﺐ ﺭﺃﻳﻪ ﻭﺍﺟﺘﻬﺎﺩﻩ .ﻓﻠﻪ ﺃﻥ ﻳﺘﺒﻨّﻰ ﻣﻦ ﺍﳌﺒﺎﺣﺎﺕ ﻛﻞ ﻣﺎ ﳛﺘﺎﺝ ﺇﻟﻴﻪ ﻟﺘـﺴﻴﲑ
ﺷﺆﻭﻥ ﺍﻟﺪﻭﻟﺔ ،ﻭﺭﻋﺎﻳﺔ ﺷﺆﻭﻥ ﺍﻟﺮﻋﻴﺔ ،ﻭﻻ ﳚﻮﺯ ﻟﻪ ﺃﻥ ﳜـﺎﻟﻒ ﺃﻱ ﺣﻜـﻢ
ﺷﺮﻋﻲ ﲝﺠﺔ ﺍﳌﺼﻠﺤﺔ ،ﻓﻼ ﳝﻨﻊ ﺍﻷﺳﺮﺓ ﺍﻟﻮﺍﺣﺪﺓ ﻣﻦ ﺇﳒﺎﺏ ﺃﻛﺜﺮ ﻣـﻦ ﻭﻟـﺪ
ﻭﺍﺣﺪ ﲝﺠﺔ ﻗﻠﺔ ﺍﳌﻮﺍﺩ ﺍﻟﻐﺬﺍﺋﻴﺔ ﻣﺜﻼﹰ ،ﻭﻻ ﻳﺴﻌّﺮ ﻋﻠـﻰ ﺍﻟﻨـﺎﺱ ﲝﺠـﺔ ﻣﻨـﻊ
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ﺍﻻﺳﺘﻐﻼﻝ ﻣﺜﻼﹰ ،ﻭﻻ ﻳﻌﻴّﻦ ﻛﺎﻓﺮﹰﺍ ﺃﻭ ﺍﻣﺮﺃﺓ ﻭﺍﻟﻴﹰﺎ ﲝﺠـﺔ ﺭﻋﺎﻳـﺔ ﺍﻟـﺸﺆﻭﻥ ﺃﻭ
ﺍﳌﺼﻠﺤﺔ ،ﻭﻻ ﻏﲑ ﺫﻟﻚ ﳑﺎ ﳜﺎﻟﻒ ﺃﺣﻜﺎﻡ ﺍﻟﺸﺮﻉ ،ﻓﻼ ﳚﻮﺯ ﺃﻥ ﳛﺮّﻡ ﺣـﻼ ﹰﻻ
ﻭﻻ ﺃﻥ ﳛﻞ ﺣﺮﺍﻣﹰﺎ.
ﺍﳌﺎﺩﺓ - ٣٩ﻟﻴﺲ ﻟﻠﺨﻠﻴﻔـﺔ ﻣـﺪﺓ ﳏـﺪﻭﺩﺓ ،ﻓﻤـﺎ ﺩﺍﻡ ﺍﳋﻠﻴﻔـﺔ
ﳏﺎﻓﻈﹰﺎ ﻋﻠﻰ ﺍﻟﺸﺮﻉ ﻣﻨﻔﺬﹰﺍ ﻷﺣﻜﺎﻣﻪ ،ﻗﺎﺩﺭﹰﺍ ﻋﻠﻰ ﺍﻟﻘﻴـﺎﻡ ﺑـﺸﺆﻭﻥ ﺍﻟﺪﻭﻟـﺔ،
ﻳﺒﻘﻰ ﺧﻠﻴﻔﺔ ﻣﺎ ﱂ ﺗﺘﻐﲑ ﺣﺎﻟﻪ ﺗﻐﲑﹰﺍ ﳜﺮﺟـﻪ ﻋـﻦ ﻛﻮﻧـﻪ ﺧﻠﻴﻔـﺔ ،ﻓـﺈﺫﺍ
ﺗﻐﲑﺕ ﺣﺎﻟﻪ ﻫﺬﺍ ﺍﻟﺘﻐﻴّﺮ ﻭﺟﺐ ﻋﺰﻟﻪ ﰲ ﺍﳊﺎﻝ.
ﺍﳌﺎﺩﺓ - ٤٠ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﻳﺘﻐﲑ ﻬﺑﺎ ﺣﺎﻝ ﺍﳋﻠﻴﻔﺔ ﻓﻴﺨﺮﺝ ﻬﺑﺎ ﻋﻦ ﺍﳋﻼﻓﺔ
ﺛﻼﺛﺔ ﺃﻣﻮﺭ ﻫﻲ:
ﺃ -ﺇﺫﺍ ﺍﺧﺘﻞ ﺷﺮﻁ ﻣﻦ ﺷﺮﻭﻁ ﺍﻧﻌﻘﺎﺩ ﺍﳋﻼﻓﺔ ﻛﺄﻥ ﺍﺭﺗﺪ ،ﺃﻭ ﻓـﺴﻖ
ﻓﺴﻘﹰﺎ ﻇﺎﻫﺮﺍﹰ ،ﺃﻭ ﺟﻦ ،ﺃﻭ ﻣﺎ ﺷﺎﻛﻞ ﺫﻟﻚ .ﻷﻥ ﻫﺬﻩ ﺍﻟﺸﺮﻭﻁ ﺷﺮﻭﻁ ﺍﻧﻌﻘﺎﺩ،
ﻭﺷﺮﻭﻁ ﺍﺳﺘﻤﺮﺍﺭ.
ـﻦﺏ -ﺍﻟﻌﺠـﺰ ﻋـﻦ ﺍﻟﻘﻴـﺎﻡ ﺑﺄﻋﺒـﺎﺀ ﺍﳋﻼﻓـﺔ ﻷﻱ ﺳـﺒﺐ ﻣـ
ﺍﻷﺳﺒﺎﺏ.
ﺝ -ﺍﻟﻘﻬﺮ ﺍﻟﺬﻱ ﳚﻌﻠﻪ ﻋﺎﺟﺰﹰﺍ ﻋﻦ ﺍﻟﺘﺼﺮﻑ ﲟﺼﺎﱀ ﺍﳌﺴﻠﻤﲔ ﺑﺮﺃﻳـﻪ
َﻭ ﹾﻓ َﻖ ﺍﻟﺸﺮﻉ .ﻓﺈﺫﺍ ﻗﻬﺮﻩ ﻗﺎﻫﺮ ﺇﱃ ﺣﺪ ﺃﺻﺒﺢ ﻓﻴﻪ ﻋﺎﺟﺰﹰﺍ ﻋﻦ ﺭﻋﺎﻳـﺔ ﻣـﺼﺎﱀ
ﺍﻟﺮﻋﻴﺔ ﺑﺮﺃﻳﻪ ﻭﺣﺪﻩ ﺣﺴﺐ ﺃﺣﻜﺎﻡ ﺍﻟﺸﺮﻉ ﻳﻌﺘﱪ ﻋﺎﺟﺰﹰﺍ ﺣﻜﻤﹰﺎ ﻋـﻦ ﺍﻟﻘﻴـﺎﻡ
ﺑﺄﻋﺒﺎﺀ ﺍﻟﺪﻭﻟﺔ ﻓﻴﺨﺮﺝ ﺑﺬﻟﻚ ﻋﻦ ﻛﻮﻧﻪ ﺧﻠﻴﻔﺔ .ﻭﻫﺬﺍ ﻳﺘﺼﻮﺭ ﰲ ﺣﺎﻟﺘﲔ:
ﺍﳊﺎﻟﺔ ﺍﻷﻭﱃ :ﺃﻥ ﻳﺘﺴﻠﻂ ﻋﻠﻴﻪ ﻓﺮﺩ ﻭﺍﺣﺪ ﺃﻭ ﻋﺪﺓ ﺃﻓﺮﺍﺩ ﻣﻦ ﺣﺎﺷـﻴﺘﻪ
ﻓﻴﺴـﺘﺒﺪﻭﻥ ﺑﺘـﻨﻔﻴﺬ ﺍﻷﻣﻮﺭ .ﻓﺈﻥ ﻛﺎﻥ ﻣﺄﻣﻮﻝ ﺍﳋﻼﺹ ﻣﻦ ﺗﺴﻠﻄﻬﻢ ﻳﻨـﺬﺭ
ﻣﺪﺓ ﻣﻌﻴﻨﺔ ،ﰒ ﺇ ﹾﻥ ﱂ ﻳﺮﻓﻊ ﺗﺴﻠﻄﻬﻢ ﳜﻠﻊ .ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻣﺄﻣﻮﻝ ﺍﳋﻼﺹ ﳜﻠـﻊ
ﰲ ﺍﳊﺎﻝ.
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ﺍﳊﺎﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ :ﺃﻥ ﻳﺼـﲑ ﻣﺄﺳـﻮﺭﹰﺍ ﰲ ﻳﺪ ﻋﺪﻭ ﻗﺎﻫﺮ ،ﺇﻣّـﺎ ﺑﺄﺳـﺮﻩ
ﺑﺎﻟﻔﻌﻞ ﺃﻭ ﺑﻮﻗﻮﻋﻪ ﲢﺖ ﺗﺴﻠﻂ ﻋﺪﻭﻩ ،ﻭﰲ ﻫﺬﻩ ﺍﳊﺎﻝ ﻳﻨﻈـﺮ ﻓـﺈﻥ ﻛـﺎﻥ
ﻣﺄﻣـﻮﻝ ﺍﳋـﻼﺹ ﳝـﻬـﻞ ﺣﱴ ﻳﻘﻊ ﺍﻟﻴﺄﺱ ﻣﻦ ﺧﻼﺻﻪ ،ﻓﺈﻥ ﻳﺌﺲ ﻣـﻦ
ﺧﻼﺻﻪ ﳜﻠﻊ ،ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻣﺄﻣﻮﻝ ﺍﳋﻼﺹ ﳜﻠﻊ ﰲ ﺍﳊﺎﻝ.
ﺍﳌﺎﺩﺓ - ٤١ﳏﻜﻤﺔ ﺍﳌﻈﺎﱂ ﻭﺣﺪﻫﺎ ﻫﻲ ﺍﻟﱵ ﺗﻘﺮﺭ ﻣﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﻗـﺪ
ﺗﻐﲑﺕ ﺣﺎﻝ ﺍﳋﻠﻴﻔﺔ ﺗﻐﲑﹰﺍ ﳜﺮﺟﻪ ﻋﻦ ﺍﳋﻼﻓﺔ ﺃﻡ ﻻ ،ﻭﻫﻲ ﻭﺣﺪﻫﺎ ﺍﻟـﱵ ﳍـﺎ
ﺻﻼﺣﻴﺔ ﻋﺰﻟﻪ ﺃﻭ ﺇﻧﺬﺍﺭﻩ.
ﻣﻌـﺎﻭﻥ ﺍﻟﺘـﻔـﻮﻳﺾ
ﺍﳌﺎﺩﺓ - ٤٢ﻳﻌﲔ ﺍﳋﻠﻴﻔﺔ ﻣﻌﺎﻭﻥ ﺗﻔﻮﻳﺾ ﺃﻭ ﺃﻛﺜـﺮ ﻟـﻪ ﻳﺘﺤﻤـﻞ
ﻣﺴﺆﻭﻟﻴﺔ ﺍﳊﻜﻢ ،ﻓﻴﻔﻮﺽ ﺇﻟﻴﻪ ﺗﺪﺑﲑ ﺍﻷﻣﻮﺭ ﺑﺮﺃﻳﻪ ﻭﺇﻣﻀﺎﺀﻫﺎ ﻋﻠﻰ ﺍﺟﺘﻬﺎﺩﻩ.
ﻭﻋﻨﺪ ﻭﻓﺎﺓ ﺍﳋﻠﻴﻔﺔ ﻓﺈﻥ ﻣﻌﺎﻭﻧﻴﻪ ﺗﻨﺘـﻬﻲ ﻭﻻﻳﺘـﻬﻢ ﻭﻻ ﻳـﺴﺘﻤﺮﻭﻥ ﰲ
ﻋﻤﻠﻬﻢ ﺇﻻ ﻓﺘﺮﺓ ﺍﻷﻣﲑ ﺍﳌﺆﻗﺖ.
ﺍﳌﺎﺩﺓ - ٤٣ﻳﺸﺘﺮﻁ ﰲ ﻣﻌﺎﻭﻥ ﺍﻟﺘﻔﻮﻳﺾ ﻣﺎ ﻳﺸﺘﺮﻁ ﰲ ﺍﳋﻠﻴﻔﺔ ،ﺃﻱ
ﻼ ﺣﺮﺍﹰ ،ﻣﺴﻠﻤﺎﹰ ،ﺑﺎﻟﻐﺎﹰ ،ﻋﺎﻗﻼﹰ ،ﻋﺪﻻﹰ ،ﻗﺎﺩﺭﹰﺍ ﻣﻦ ﺃﻫـﻞ ﺍﻟﻜﻔﺎﻳـﺔ
ﺃﻥ ﻳﻜﻮﻥ ﺭﺟ ﹰ
ﻓﻴﻤﺎ ﻭﻛﻞ ﺇﻟﻴﻪ ﻣﻦ ﺃﻋﻤﺎﻝ.
ﺍﳌﺎﺩﺓ - ٤٤ﻳﺸﺘﺮﻁ ﰲ ﺗﻘﻠﻴﺪ ﻣﻌﺎﻭﻥ ﺍﻟﺘﻔﻮﻳﺾ ﺃﻥ ﻳﺸﺘﻤﻞ ﺗﻘﻠﻴـﺪﻩ
ﻋﻠﻰ ﺃﻣﺮﻳﻦ ﺃﺣﺪﳘﺎ ﻋﻤﻮﻡ ﺍﻟﻨﻈﺮ ،ﻭﺍﻟﺜﺎﱐ ﺍﻟﻨﻴﺎﺑﺔ .ﻭﻟﺬﻟﻚ ﳚﺐ ﺃﻥ ﻳﻘـﻮﻝ ﻟـﻪ
ﱄ ﻧﻴﺎﺑﺔ ﻋﲏ ،ﺃﻭ ﻣﺎ ﰲ ﻫﺬﺍ ﺍﳌﻌﲎ ﻣﻦ ﺍﻷﻟﻔـﺎﻅ ﺍﻟـﱵ ﺍﳋﻠﻴﻔﺔ ﻗﻠﺪﺗﻚ ﻣﺎ ﻫﻮ ﺇ ﹼ
ﺗﺸﺘﻤﻞ ﻋﻠﻰ ﻋﻤﻮﻡ ﺍﻟﻨﻈﺮ ﻭﺍﻟﻨﻴﺎﺑﺔ .ﻭﻫﺬﺍ ﺍﻟﺘﻘﻠﻴﺪ ﳝﻜﱢﻦ ﺍﳋﻠﻴﻔﺔ ﻣـﻦ ﺇﺭﺳـﺎﻝ
ﺍﳌﻌﺎﻭﻧﲔ ﺇﱃ ﺃﻣﻜﻨﺔ ﻣﻌﻴﻨﺔ ﺃﻭ ﻧﻘﻠﻬﻢ ﻣﻨﻬﺎ ﺇﱃ ﺃﻣﺎﻛﻦ ﺃﺧﺮﻯ ﻭﺃﻋﻤﺎﻝ ﺃﺧـﺮﻯ
ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺬﻱ ﺗﻘﺘﻀﻴﻪ ﻣﻌﺎﻭﻧﺔ ﺍﳋﻠﻴﻔﺔ ،ﻭﺩﻭﻥ ﺍﳊﺎﺟﺔ ﺇﱃ ﺗﻘﻠﻴﺪ ﺟﺪﻳﺪ ﻷﻥ
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ﻛﻞ ﻫﺬﺍ ﺩﺍﺧﻞ ﺿﻤﻦ ﺗﻘﻠﻴﺪﻫﻢ ﺍﻷﺻﻠﻲ.
ﺍﳌﺎﺩﺓ - ٤٥ﻋﻠﻰ ﻣﻌﺎﻭﻥ ﺍﻟﺘﻔﻮﻳﺾ ﺃﻥ ﻳﻄﺎﻟﻊ ﺍﳋﻠﻴﻔﺔ ﲟﺎ ﺃﻣﻀﺎﻩ ﻣـﻦ
ﺗﺪﺑﲑ ،ﻭﺃﻧﻔﺬﻩ ﻣﻦ ﻭﻻﻳﺔ ﻭﺗﻘﻠﻴﺪ ،ﺣﱴ ﻻ ﻳﺼﲑ ﰲ ﺻﻼﺣﻴﺎﺗﻪ ﻛﺎﳋﻠﻴﻔﺔ ﻭﻋﻠﻴـﻪ ﺃﻥ
ﻳﺮﻓﻊ ﻣﻄﺎﻟﻌﺘﻪ ،ﻭﺃﻥ ﻳﻨﻔﺬ ﻣﺎ ﻳﺆﻣﺮ ﺑﺘﻨﻔﻴﺬﻩ.
ﺍﳌﺎﺩﺓ - ٤٦ﳚﺐ ﻋﻠﻰ ﺍﳋﻠﻴﻔﺔ ﺃﻥ ﻳﺘﺼﻔﺢ ﺃﻋﻤﺎﻝ ﻣﻌﺎﻭﻥ ﺍﻟﺘﻔـﻮﻳﺾ
ﻭﺗﺪﺑﲑﻩ ﻟﻸﻣﻮﺭ ،ﻟﻴﻘﺮ ﻣﻨﻬﺎ ﺍﳌﻮﺍﻓﻖ ﻟﻠﺼﻮﺍﺏ ،ﻭﻳﺴﺘﺪﺭﻙ ﺍﳋﻄـﺄ .ﻷﻥ ﺗـﺪﺑﲑ
ﺷﺆﻭﻥ ﺍﻷﻣﺔ ﻣﻮﻛﻮﻝ ﻟﻠﺨﻠﻴﻔﺔ ﻭﳏﻤﻮﻝ ﻋﻠﻰ ﺍﺟﺘﻬﺎﺩﻩ ﻫﻮ.
ﺍﳌﺎﺩﺓ - ٤٧ﺇﺫﺍ ﺩﺑﺮ ﻣﻌﺎﻭﻥ ﺍﻟﺘﻔﻮﻳﺾ ﺃﻣﺮﹰﺍ ﻭﺃﻗﺮﻩ ﺍﳋﻠﻴﻔﺔ ﻓﺈﻥ ﻋﻠﻴﻪ ﺃﻥ
ﻳﻨﻔﺬﻩ ﻛﻤﺎ ﺃﻗﺮﻩ ﺍﳋﻠﻴﻔﺔ ﻟﻴﺲ ﺑﺰﻳﺎﺩﺓ ﻭﻻ ﻧﻘﺼﺎﻥ .ﻓﺈﻥ ﻋﺎﺩ ﺍﳋﻠﻴﻔﺔ ﻭﻋـﺎﺭﺽ
ﺍﳌﻌﺎﻭﻥ ﰲ ﺭﺩ ﻣﺎ ﺃﻣﻀﺎﻩ ﻳﻨﻈﺮ ،ﻓﺈﻥ ﻛﺎﻥ ﰲ ﺣﻜﻢ ﻧﻔﺬﻩ ﻋﻠﻰ ﻭﺟﻬﻪ ،ﺃﻭ ﻣـﺎﻝ
ﻭﺿﻌﻪ ﰲ ﺣﻘﻪ ،ﻓﺮﺃﻱ ﺍﳌﻌﺎﻭﻥ ﻫﻮ ﺍﻟﻨﺎﻓﺬ ،ﻷﻧﻪ ﺑﺎﻷﺻﻞ ﺭﺃﻱ ﺍﳋﻠﻴﻔـﺔ ﻭﻟـﻴﺲ
ﻟﻠﺨﻠﻴﻔﺔ ﺃﻥ ﻳﺴﺘﺪﺭﻙ ﻣﺎ ﻧﻔﺬ ﻣﻦ ﺃﺣﻜﺎﻡ ،ﻭﺃﻧﻔﻖ ﻣﻦ ﺃﻣﻮﺍﻝ .ﻭﺇﻥ ﻛـﺎﻥ ﻣـﺎ
ﺃﻣﻀﺎﻩ ﺍﳌﻌﺎﻭﻥ ﰲ ﻏﲑ ﺫﻟﻚ ﻣﺜﻞ ﺗﻘﻠﻴﺪ ﻭﺍ ﹴﻝ ﺃﻭ ﲡﻬﻴﺰ ﺟﻴﺶ ﺟـﺎﺯ ﻟﻠﺨﻠﻴﻔـﺔ
ﻣﻌﺎﺭﺿﺔ ﺍﳌﻌﺎﻭﻥ ﻭﻳﻨﻔﺬ ﺭﺃﻱ ﺍﳋﻠﻴﻔﺔ ،ﻭﻳﻠﻐﻰ ﻋﻤﻞ ﺍﳌﻌﺎﻭﻥ ،ﻷﻥ ﻟﻠﺨﻠﻴﻔﺔ ﺍﳊﻖ
ﰲ ﺃﻥ ﻳﺴﺘﺪﺭﻙ ﺫﻟﻚ ﻣﻦ ﻓﻌﻞ ﻧﻔﺴﻪ ﻓﻠﻪ ﺃﻥ ﻳﺴﺘﺪﺭﻛﻪ ﻣﻦ ﻓﻌﻞ ﻣﻌﺎﻭﻧﻪ.
ﺍﳌﺎﺩﺓ - ٤٨ﻻ ﳜﺼﺺ ﻣﻌﺎﻭﻥ ﺍﻟﺘﻔﻮﻳﺾ ﺑﺄﻱ ﺩﺍﺋﺮﺓ ﻣﻦ ﺩﻭﺍﺋﺮ ﺍﳉﻬﺎﺯ
ﺍﻹﺩﺍﺭﻱ ،ﻭﺇﳕﺎ ﻳﻜﻮﻥ ﺇﺷﺮﺍﻓﻪ ﻋﺎﻣﺎﹰ ،ﻷﻥ ﺍﻟﺬﻳﻦ ﻳﺒﺎﺷﺮﻭﻥ ﺍﻷﻣﻮﺭ ﺍﻹﺩﺍﺭﻳﺔ ﺃﺟﺮﺍﺀ
ﻭﻟﻴﺴﻮﺍ ﺣﻜﺎﻣﺎﹰ ،ﻭﻣﻌﺎﻭﻥ ﺍﻟﺘﻔﻮﻳﺾ ﺣﺎﻛﻢ ،ﻭﻻ ﻳﻘﻠﺪ ﺗﻘﻠﻴﺪﹰﺍ ﺧﺎﺻﹰﺎ ﺑـﺄﻱ ﻣـﻦ
ﺍﻷﻋﻤﺎﻝ ﻷﻥ ﻭﻻﻳﺘﻪ ﻋﺎﻣﺔ.
ﻣﻌـﺎﻭﻥ ﺍﻟﺘـﻨﻔﻴـﺬ
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ﺍﻹﺩﺍﺭﻳﺔ ،ﻭﻟﻴﺲ ﻣﻦ ﺍﳊﻜﻢ ﻭﺩﺍﺋﺮﺗﻪ ﻫﻲ ﺟﻬﺎﺯ ﻟﺘﻨﻔﻴﺬ ﻣﺎ ﻳﺼﺪﺭ ﻋﻦ ﺍﳋﻠﻴﻔـﺔ
ﻟﻠﺠﻬﺎﺕ ﺍﻟﺪﺍﺧﻠﻴﺔ ﻭﺍﳋﺎﺭﺟﻴﺔ ،ﻭﻟﺮﻓﻊ ﻣﺎ ﻳﺮﺩ ﺇﻟﻴﻪ ﻣﻦ ﻫﺬﻩ ﺍﳉﻬـﺎﺕ ،ﻓﻬـﻲ
ﻭﺍﺳﻄﺔ ﺑﲔ ﺍﳋﻠﻴﻔﺔ ﻭﻏﲑﻩ ،ﺗﺆﺩﻱ ﻋﻨﻪ ،ﻭﺗﺆﺩﻱ ﺇﻟﻴﻪ ﰲ ﺍﻷﻣﻮﺭ ﺍﻟﺘﺎﻟﻴﺔ:
ﺃ -ﺍﻟﻌﻼﻗﺎﺕ ﻣﻊ ﺍﻟﺮﻋﻴﺔ.
ﺏ -ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺪﻭﻟﻴﺔ.
ﺝ -ﺍﳉﻴﺶ ﺃﻭ ﺍﳉﻨﺪ.
ﺩ -ﺃﺟﻬﺰﺓ ﺍﻟﺪﻭﻟﺔ ﺍﻷﺧﺮﻯ ﻏﲑ ﺍﳉﻴﺶ.
ﻼ ﻣﺴﻠﻤﹰﺎ ﻷﻧـﻪ ﺍﳌﺎﺩﺓ - ٥٠ﻳﻜـﻮﻥ ﻣﻌـﺎﻭﻥ ﺍﻟﺘـﻨـﻔـﻴـﺬ ﺭﺟ ﹰ
ﻣﻦ ﺑﻄﺎﻧﺔ ﺍﳋﻠﻴﻔﺔ.
ﻼ ﻣﺒﺎﺷـﺮﺓ ﻣـﻊ ﺍﳋﻠﻴﻔـﺔ، ﺍﳌﺎﺩﺓ - ٥١ﻳﻜﻮﻥ ﻣﻌﺎﻭﻥ ﺍﻟﺘﻨﻔﻴﺬ ﻣﺘﺼ ﹰ
ﻛﻤﻌﺎﻭﻥ ﺍﻟﺘﻔﻮﻳﺾ ،ﻭﻳﻌﺘﱪ ﻣﻌﺎﻭﻧﹰﺎ ﻭﻟﻜﻦ ﰲ ﺍﻟﺘﻨﻔﻴﺬ ﻭﻟﻴﺲ ﰲ ﺍﳊﻜﻢ.
ﺍﻟـﻮﻻﺓ
ﺍﳌﺎﺩﺓ - ٥٢ﺗﻘﺴﻢ ﺍﻟﺒﻼﺩ ﺍﻟﱵ ﲢﻜﻤﻬﺎ ﺍﻟﺪﻭﻟﺔ ﺇﱃ ﻭﺣﺪﺍﺕ ،ﻭﺗﺴﻤﻰ
ﻛﻞ ﻭﺣﺪﺓ ﻭﹺﻻﻳﺔ ،ﻭﺗﻘﺴﻢ ﻛﻞ ﻭﻻﻳﺔ ﺇﱃ ﻭﺣـﺪﺍﺕ ﺗﺴﻤﻰ ﻛﻞ ﻭﺣﺪﺓ ﻣﻨـﻬﺎ
ﻋِﻤﺎﻟﺔ ،ﻭﻳﺴﻤﻰ ﻛﻞ ﻣﻦ ﻳﺘﻮﱃ ﺍﻟﻮﹺﻻﻳﺔ ﻭﺍﻟﻴﹰﺎ ﺃﻭ ﺃﻣﲑﺍﹰ ،ﻭﻳﺴﻤﻰ ﻛﻞ ﻣﻦ ﻳﺘـﻮﱃ
ﻼ ﺃﻭ ﺣﺎﻛﻤﹰﺎ.
ﺍﻟﻌِﻤﺎﻟﺔ ﻋﺎﻣ ﹰ
ﺍﳌﺎﺩﺓ ُ - ٥٣ﻳ َﻌﻴﱠ ُﻦ ﺍﻟﻮﻻﺓ ﻣﻦ ﻗﺒﻞ ﺍﳋﻠﻴﻔﺔ ،ﻭُﻳ َﻌﻴﱠ ُﻦ ﺍﻟﻌﻤﺎﻝ ﻣـﻦ ﻗﺒـﻞ
ﺍﳋﻠﻴﻔﺔ ﻭﻣﻦ ﻗﺒﻞ ﺍﻟﻮﻻﺓ ﺇﺫﺍ ﻓﻮﺽ ﺇﻟﻴﻬﻢ ﺫﻟﻚ .ﻭﻳﺸﺘﺮﻁ ﰲ ﺍﻟﻮﻻﺓ ﻭﺍﻟﻌﻤﺎﻝ ﻣﺎ
ﻳﺸﺘﺮﻁ ﰲ ﺍﳌﻌﺎﻭﻧﲔ ﻓﻼ ﺑﺪ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﺭﺟﺎ ﹰﻻ ﺃﺣﺮﺍﺭﹰﺍ ﻣﺴﻠﻤﲔ ﺑﺎﻟﻐﲔ ﻋﻘـﻼﺀ
ﺨﱠﻴﺮُﻭ ﹶﻥ
ﻋﺪﻭﻻﹰ ،ﻭﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﻔﺎﻳﺔ ﻓﻴﻤﺎ ُﻭﻛﱢﻞ ﺇﻟﻴﻬﻢ ﻣﻦ ﺃﻋﻤﺎﻝ ،ﻭُﻳَﺘ َ
ﻣﻦ ﺃﻫﻞ ﺍﻟﺘﻘﻮﻯ ﻭﺍﻟﻘﻮﺓ.
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ﺍﳌﺎﺩﺓ - ٥٤ﻟﻠﻮﺍﱄ ﺻﻼﺣﻴﺔ ﺍﳊﻜﻢ ﻭﺍﻹﺷﺮﺍﻑ ﻋﻠﻰ ﺃﻋﻤﺎﻝ ﺍﻟﺪﻭﺍﺋﺮ
ﰲ ﻭﻻﻳﺘﻪ ﻧﻴﺎﺑﺔ ﻋﻦ ﺍﳋﻠﻴﻔﺔ ،ﻓﻠﻪ ﲨﻴﻊ ﺍﻟﺼﻼﺣﻴﺎﺕ ﰲ ﻭﻻﻳﺘـﻪ ﻋـﺪﺍ ﺍﳌﺎﻟﻴـﺔ
ﻭﺍﻟﻘﻀﺎﺀ ﻭﺍﳉﻴﺶ ،ﻓﻠﻪ ﺍﻹﻣﺎﺭﺓ ﻋﻠﻰ ﺃﻫﻞ ﻭﻻﻳﺘﻪ ،ﻭﺍﻟﻨﻈﺮ ﰲ ﲨﻴﻊ ﻣﺎ ﻳﺘﻌﻠﻖ ﻬﺑﺎ.
ﺇﻻ ﺃﻥ ﺍﻟﺸﺮﻃﺔ ﺗﻮﺿﻊ ﲢﺖ ﺇﻣﺎﺭﺗﻪ ﻣﻦ ﺣﻴﺚ ﺍﻟﺘﻨﻔﻴﺬ ﻻ ﻣﻦ ﺣﻴﺚ ﺍﻹﺩﺍﺭﺓ.
ﺍﳌﺎﺩﺓ - ٥٥ﻻ ﳚﺐ ﻋﻠﻰ ﺍﻟﻮﺍﱄ ﻣﻄﺎﻟﻌﺔ ﺍﳋﻠﻴﻔﺔ ﲟﺎ ﺃﻣﻀﺎﻩ ﰲ ﻋﻤﻠـﻪ
ﻋﻠﻰ ﻣﻘﺘﻀﻰ ﺇﻣﺎﺭﺗﻪ ﺇﻻ ﻋﻠﻰ ﻭﺟﻪ ﺍﻻﺧﺘﻴﺎﺭ ،ﻓﺈﺫﺍ ﺣﺪﺙ ﺇﻧﺸﺎﺀ ﺟﺪﻳـﺪ ﻏـﲑ
ﻣﻌﻬﻮﺩ ﻭﻗﻔﻪ ﻋﻠﻰ ﻣﻄﺎﻟﻌﺔ ﺍﳋﻠﻴﻔﺔ ،ﰒ ﻋﻤﻞ ﲟﺎ ﺃﻣﺮ ﺑﻪ .ﻓﺈﻥ ﺧﺎﻑ ﻓﺴﺎﺩ ﺍﻷﻣﺮ
ﺑﺎﻻﻧﺘﻈﺎﺭ ﻗﺎﻡ ﺑﺎﻷﻣﺮ ﻭﺍﻃﻠﻊ ﺍﳋﻠﻴﻔﺔ ﻭﺟﻮﺑﹰﺎ ﻋﻠﻰ ﺍﻷﻣﺮ ﻭﻋﻠـﻰ ﺳـﺒﺐ ﻋـﺪﻡ
ﻣﻄﺎﻟﻌﺘﻪ ﻗﺒﻞ ﺍﻟﻘﻴﺎﻡ ﺑﻌﻤﻠﻪ.
ﺍﳌﺎﺩﺓ - ٥٦ﻳﻜﻮﻥ ﰲ ﻛﻞ ﻭﻻﻳﺔ ﳎﻠـﺲ ﻣﻨﺘﺨـﺐ ﻣـﻦ ﺃﻫﻠـﻬﺎ
ﻳﺮﺃﺳﻪ ﺍﻟﻮﺍﱄ ،ﻭﺗﻜﻮﻥ ﳍـﺬﺍ ﺍﺠﻤﻟﻠـﺲ ﺻـﻼﺣﻴﺔ ﺍﳌـﺸﺎﺭﻛﺔ ﰲ ﺍﻟـﺮﺃﻱ ﰲ
ﺍﻟﺸﺆﻭﻥ ﺍﻹﺩﺍﺭﻳﺔ ﻻ ﰲ ﺷﺆﻭﻥ ﺍﳊﻜﻢ ،ﻭﻳﻜﻮﻥ ﻟﻐﺮﺿﲔ:
ﺍﻷﻭﻝ ﺗﻘﺪﱘ ﺍﳌﻌﻠﻮﻣﺎﺕ ﺍﻟﻼﺯﻣﺔ ﻟﻠﻮﺍﱄ ﻋﻦ ﻭﺍﻗﻊ ﺍﻟﻮﻻﻳﺔ ﻭﺍﺣﺘﻴﺎﺟﺎﻬﺗـﺎ،
ﻭﺇﺑﺪﺍﺀ ﺍﻟﺮﺃﻱ ﰲ ﺫﻟﻚ.
ﻭﺍﻟﺜﺎﱐ ﻹﻇﻬﺎﺭ ﺍﻟﺮﺿﺎ ﺃﻭ ﺍﻟﺸﻜﻮﻯ ﻣﻦ ﺣﻜﻢ ﺍﻟﻮﺍﱄ ﳍﻢ.
ﻭﺭﺃﻱ ﺍﺠﻤﻟﻠﺲ ﰲ ﺍﻷﻭﻝ ﻏﲑ ﻣﻠﺰﻡ ،ﻭﻟﻜﻦ ﺭﺃﻳﻪ ﰲ ﺍﻟﺜﺎﱐ ﻣﻠﺰﻡ ،ﻓﺈﺫﺍ ﺷﻜﺎ
ﺍﺠﻤﻟﻠﺲ ﺍﻟﻮﺍﱄ ﻳﻌﺰﻝ.
ﺍﳌﺎﺩﺓ - ٥٧ﻳﻨﺒﻐﻲ ﺃﻥ ﻻ ﺗﻄﻮﻝ ﻣﺪﺓ ﻭﻻﻳﺔ ﺍﻟﺸﺨﺺ ﺍﻟﻮﺍﺣﺪ ﻋﻠـﻰ
ﺍﻟﻮﻻﻳﺔ ﺑﻞ ﻳﻌﻔﻰ ﻣﻦ ﻭﻻﻳﺘﻪ ﻋﻠﻴﻬﺎ ﻛﻠﻤﺎ ﺭﺅﻱ ﻟﻪ ﺗﺮﻛﺰ ﰲ ﺍﻟﺒﻠـﺪ ،ﺃﻭ ﺍﻓـﺘﱳ
ﺍﻟﻨﺎﺱ ﺑﻪ.
ﺍﳌﺎﺩﺓ :٥٨ﻻ ﻳُْﻨ ﹶﻘﻞﹸ ﺍﻟﻮﺍﱄ ﻣﻦ ﻭﻻﻳﺔ ﺇﱃ ﻭﻻﻳﺔ ،ﻷﻥ ﺗﻮﻟﻴﺘﻪ ﳏـﺪﺩﺓ ﺍﳌﻜـﺎﻥ،
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ﻭﻟﻜﻦ ُﻳ ْﻌﻔﹶﻰ ﻭﻳﻮﱃ ﺛﺎﻧﻴﺔ.
ﺍﳌﺎﺩﺓ - ٥٩ﻳُ ْﻌ َﺰﻝﹸ ﺍﻟﻮﺍﱄ ﺇﺫﺍ ﺭﺃﻯ ﺍﳋﻠﻴﻔﺔ ﻋﺰﻟﻪ ،ﺃﻭ ﺇﺫﺍ ﺃﻇﻬﺮ ﳎﻠـﺲ
ﺍﻷﻣﺔ ﻋﺪﻡ ﺍﻟﺮﺿﻰ ﻣﻨﻪ ،ﺃﻭ ﺇﺫﺍ ﺃﻇﻬﺮ ﳎﻠﺲ ﻭﻻﻳﺘﻪ ﺍﻟﺴﺨﻂ ﻣﻨﻪ .ﻭﻋﺰﻟـﻪ ﺇﳕـﺎ
ﳚﺮﻱ ﻣﻦ ﻗﺒﻞ ﺍﳋﻠﻴﻔﺔ.
ﺍﳌﺎﺩﺓ - ٦٠ﻋﻠﻰ ﺍﳋﻠﻴﻔﺔ ﺃﻥ ﻳﺘﺤﺮﻯ ﺃﻋﻤﺎﻝ ﺍﻟـﻮﻻﺓ ،ﻭﺃﻥ ﻳﻜـﻮﻥ
ﺷﺪﻳﺪ ﺍﳌﺮﺍﻗﺒﺔ ﳍﻢ ،ﻭﺃﻥ ﻳﻌﲔ ﻣﻦ ﻳﻨﻮﺏ ﻋﻨﻪ ﻟﻠﻜﺸﻒ ﻋﻦ ﺃﺣﻮﺍﳍﻢ ،ﻭﺍﻟﺘﻔﺘﻴﺶ
ﻋﻠﻴﻬﻢ ﻭﺃﻥ ﳚﻤﻌﻬﻢ ﺃﻭ ﻗﺴﻤﹰﺎ ﻣﻨﻬﻢ ﺑﲔ ﺍﳊـﲔ ﻭﺍﻵﺧـﺮ ،ﻭﺃﻥ ﻳـﺼﻐﻲ ﺇﱃ
ﺷﻜﺎﻭﻯ ﺍﻟﺮﻋﻴﺔ ﻣﻨﻬﻢ.
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ﰲ ﻣﻴﺰﺍﻧﻴﺔ ﺍﻟﺪﻭﻟﺔ ﻛﺎﳌﻮﻇﻔﲔ.
ﺍﳌﺎﺩﺓ - ٦٤ﲡﻌﻞ ﻟﻠﺠﻴﺶ ﺃﻟﻮﻳﺔ ﻭﺭﺍﻳﺎﺕ ﻭﺍﳋﻠﻴﻔﺔ ﻫﻮ ﺍﻟﺬﻱ ﻳﻌﻘـﺪ
ﺍﻟﻠﻮﺍﺀ ﳌﻦ ﻳﻮﻟﻴﻪ ﻋﻠﻰ ﺍﳉﻴﺶ ،ﺃﻣﺎ ﺍﻟﺮﺍﻳﺎﺕ ﻓﻴﻘﺪﻣﻬﺎ ﺭﺅﺳﺎﺀ ﺍﻷﻟﻮﻳﺔ.
ﺍﳌﺎﺩﺓ - ٦٥ﺍﳋﻠﻴﻔﺔ ﻫﻮ ﻗﺎﺋﺪ ﺍﳉﻴﺶ ،ﻭﻫﻮ ﺍﻟـﺬﻱ ﻳﻌـﲔ ﺭﺋـﻴﺲ
ﺍﻷﺭﻛﺎﻥ ،ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﻌﲔ ﻟﻜﻞ ﻟﻮﺍﺀ ﺃﻣﲑﹰﺍ ﻭﻟﻜﻞ ﻓﺮﻗﺔ ﻗﺎﺋﺪﹰﺍ .ﺃﻣﺎ ﺑﺎﻗﻲ ﺭﺗـﺐ
ﺍﳉﻴﺶ ﻓﻴﻌﻴﻨﻬﻢ ﻗﻮﺍﺩﻩ ﻭﺃﻣﺮﺍﺀ ﺃﻟﻮﻳﺘﻪ .ﻭﺃﻣﺎ ﺗﻌﻴﲔ ﺍﻟﺸﺨﺺ ﰲ ﺍﻷﺭﻛﺎﻥ ﻓﻴﻜﻮﻥ
ﺣﺴﺐ ﺩﺭﺟﺔ ﺛﻘﺎﻓﺘﻪ ﺍﳊﺮﺑﻴﺔ ﻭﻳﻌﻴﻨﻪ ﺭﺋﻴﺲ ﺍﻷﺭﻛﺎﻥ.
ﺍﳌﺎﺩﺓ - ٦٦ﳚـﻌـﻞ ﺍﳉﻴﺶ ﻛﻠـﻪ ﺟﻴـﺸﹰﺎ ﻭﺍﺣـﺪﹰﺍ ﻳﻮﺿـﻊ ﰲ
ﻣﻌﺴﻜﺮﺍﺕ ﺧﺎﺻﺔ ،ﺇﻻ ﺃﻧﻪ ﳚﺐ ﺃﻥ ﺗﻮﺿﻊ ﺑﻌﺾ ﻫﺬﻩ ﺍﳌﻌﺴﻜﺮﺍﺕ ﰲ ﳐﺘﻠﻒ
ﺍﻟﻮﻻﻳﺎﺕ .ﻭﺑﻌﻀﻬﺎ ﰲ ﺍﻷﻣﻜﻨﺔ ﺍﻻﺳﺘﺮﺍﺗﻴﺠﻴﺔ ،ﻭﳚﻌﻞ ﺑﻌـﻀﻬﺎ ﻣﻌـﺴﻜﺮﺍﺕ
ﻼ ﺩﺍﺋﻤﻴﺎﹰ ،ﺗﻜﻮﻥ ﻗﻮﺍﺕ ﺿﺎﺭﺑﺔ .ﻭﺗـﻨﻈﻢ ﻫـﺬﻩ ﺍﳌﻌـﺴﻜﺮﺍﺕ ﰲ ﻣﺘﻨﻘﻠﺔ ﺗﻨﻘ ﹰ
ﳎﻤﻮﻋﺎﺕ ﻣﺘﻌﺪﺩﺓ ﻳﻄﻠﻖ ﻋﻠﻰ ﻛﻞ ﳎﻤﻮﻋﺔ ﻣﻨﻬﺎ ﺍﺳﻢ ﺟﻴﺶ ﻭﻳﻮﺿﻊ ﳍﺎ ﺭﻗـﻢ
ﻓﻴﻘﺎﻝ ﺍﳉﻴﺶ ﺍﻷﻭﻝ ،ﺍﳉﻴﺶ ﺍﻟﺜﺎﻟﺚ ﻣﺜﻼﹰ ،ﺃﻭ ﺗﺴﻤﻰ ﺑﺎﺳﻢ ﻭﻻﻳﺔ ﻣﻦ ﺍﻟﻮﻻﻳﺎﺕ
ﺃﻭ ﻋﻤﺎﻟﺔ ﻣﻦ ﺍﻟﻌﻤﺎﻻﺕ.
ﺍﳌﺎﺩﺓ - ٦٧ﳚﺐ ﺃﻥ ﻳﻮﻓﺮ ﻟﻠﺠﻴﺶ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﻌﺴﻜﺮﻱ ﺍﻟﻌﺎﱄ ﻋﻠـﻰ
ﺃﺭﻓﻊ ﻣﺴﺘﻮﻯ ،ﻭﺃﻥ ﻳﺮﻓﻊ ﺍﳌﺴﺘﻮﻯ ﺍﻟﻔﻜﺮﻱ ﻟﺪﻳﻪ ﺑﻘﺪﺭ ﺍﳌﺴﺘﻄﺎﻉ ،ﻭﺃﻥ ﻳﺜﻘـﻒ
ﻛﻞ ﺷﺨﺺ ﰲ ﺍﳉﻴﺶ ﺛﻘﺎﻓﺔ ﺇﺳﻼﻣﻴﺔ ﲤﻜﻨﻪ ﻣﻦ ﺍﻟﻮﻋﻲ ﻋﻠﻰ ﺍﻹﺳـﻼﻡ ﻭﻟـﻮ
ﺑﺸﻜﻞ ﺇﲨﺎﱄ.
ﺍﳌﺎﺩﺓ - ٦٨ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﻛﻞ ﻣﻌﺴﻜﺮ ﻋـﺪﺩ ﻛـﺎﻑ ﻣـﻦ
ﺍﻷﺭﻛﺎﻥ ﺍﻟﺬﻳﻦ ﻟﺪﻳﻬﻢ ﺍﳌﻌﺮﻓﺔ ﺍﻟﻌﺴﻜﺮﻳﺔ ﺍﻟﻌﺎﻟﻴﺔ ﻭﺍﳋـﱪﺓ ﰲ ﺭﺳـﻢ ﺍﳋﻄـﻂ
ﻭﺗﻮﺟﻴﻪ ﺍﳌﻌﺎﺭﻙ .ﻭﺃﻥ ﻳﻮﻓﺮ ﰲ ﺍﳉﻴﺶ ﺑﺸﻜﻞ ﻋﺎﻡ ﻫﺆﻻﺀ ﺍﻷﺭﻛﺎﻥ ﺑﺄﻭﻓﺮ ﻋﺪﺩ
ﻣﺴﺘﻄﺎﻉ.
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ﺍﳌﺎﺩﺓ - ٦٩ﳚﺐ ﺃﻥ ﺗﺘﻮﻓﺮ ﻟﺪﻯ ﺍﳉـﻴﺶ ﺍﻷﺳـﻠﺤﺔ ﻭﺍﳌﻌـﺪﺍﺕ
ﻭﺍﻟﺘﺠـﻬـﻴﺰﺍﺕ ﻭﺍﻟﻠـﻮﺍﺯﻡ ﻭﺍﳌﻬﻤﺎﺕ ﺍﻟﱵ ﲤﻜﻨﻪ ﻣﻦ ﺍﻟﻘﻴﺎﻡ ﲟﻬﻤﺘﻪ ﺑﻮﺻـﻔﻪ
ﺟﻴﺸﹰﺎ ﺇﺳﻼﻣﻴﹰﺎ.
ﺍﻷﻣـﻦ ﺍﻟﺪﺍﺧـﻠﻲ
ﺍﳌﺎﺩﺓ - ٧٠ﺗـﺘـﻮﱃ ﺩﺍﺋﺮﺓ ﺍﻷﻣﻦ ﺍﻟﺪﺍﺧﻠﻲ ﺇﺩﺍﺭﺓ ﻛـﻞ ﻣـﺎ ﻟـﻪ
ﻣﺴـﺎﺱ ﺑﺎﻷﻣـﻦ ،ﻭﻣﻨـﻊ ﻛﻞ ﻣﺎ ﻳﻬﺪﺩ ﺍﻷﻣﻦ ﺍﻟﺪﺍﺧﻠﻲ ،ﻭﲢـﻔـﻆ ﺍﻷﻣﻦ
ﰲ ﺍﻟﺒﻼﺩ ﺑﻮﺍﺳﻄﺔ ﺍﻟﺸﺮﻃﺔ ﻭﻻ ﺗﻠﺠﺄ ﺇﱃ ﺍﳉﻴﺶ ﺇﻻ ﺑﺄﻣـﺮ ﻣـﻦ ﺍﳋــﻠﻴﻔﺔ.
ﻭﺭﺋﻴﺲ ﻫـﺬﻩ ﺍﻟﺪﺍﺋﺮﺓ ﻳﺴﻤﻰ )ﻣﺪﻳﺮ ﺍﻷﻣﻦ ﺍﻟﺪﺍﺧﻠﻲ( .ﻭﳍﺬﻩ ﺍﻟﺪﺍﺋﺮﺓ ﻓﺮﻭﻉ ﰲ
ﺍﻟﻮﻻﻳﺎﺕ ﺗﺴﻤﻰ ﺇﺩﺍﺭﺍﺕ ﺍﻷﻣﻦ ﺍﻟﺪﺍﺧﻠﻲ ﻭﻳﺴﻤﻰ ﺭﺋـﻴﺲ ﺍﻹﺩﺍﺭﺓ )ﺻـﺎﺣﺐ
ﺍﻟﺸﺮﻃﺔ( ﰲ ﺍﻟﻮﻻﻳﺔ.
ﺍﳌﺎﺩﺓ - ٧١ﺍﻟﺸـﺮﻃﺔ ﻗﺴـﻤﺎﻥ :ﺷﺮﻃﺔ ﺍﳉﻴﺶ ﻭﻫﻲ ﺗﺘﺒـﻊ ﺃﻣـﲑ
ﺍﳉﻬﺎﺩ ﺃﻱ ﺩﺍﺋﺮﺓ ﺍﳊﺮﺑﻴﺔ ،ﻭﺍﻟﺸﺮﻃﺔ ﺍﻟﱵ ﺑﲔ ﻳﺪﻱ ﺍﶈـﺎﻛﻢ ﳊﻔﻆ ﺍﻷﻣﻦ ﻭﻫﻲ
ﺗﺘﺒﻊ ﺩﺍﺋﺮﺓ ﺍﻷﻣﻦ ﺍﻟﺪﺍﺧﻠﻲ ،ﻭﺍﻟﻘﺴﻤﺎﻥ ﻳﺪﺭﺑﺎﻥ ﺗﺪﺭﻳﺒﹰﺎ ﺧﺎﺻﹰﺎ ﺑﺜﻘﺎﻓـﺔ ﺧﺎﺻـﺔ
ﲤﻜﻨﻬﻤﺎ ﻣﻦ ﺃﺩﺍﺀ ﻣﻬﻤﺎﻬﺗﻤﺎ ﺑﺈﺣﺴﺎﻥ.
ﺍﳌﺎﺩﺓ - ٧٢ﺃﺑـﺮﺯ ﻣـﺎ ﻳﻬـﺪﺩ ﺍﻷﻣـﻦ ﺍﻟﺪﺍﺧـﻠﻲ ﺍﻟﱵ ﺗـﺘـﻮﱃ
ﺩﺍﺋﺮﺓ ﺍﻷﻣﻦ ﺍﻟﺪﺍﺧﻠﻲ ﻣﻌﺎﳉﺘﻪ ﻫﻮ :ﺍﻟﺮﺩﺓ ،ﺍﻟﺒﻐﻲ ﻭﺍﳊـﺮﺍﺑﺔ ،ﺍﻻﻋﺘـﺪﺍﺀ ﻋﻠـﻰ
ﺃﻣﻮﺍﻝ ﺍﻟﻨﺎﺱ ،ﺍﻟﺘﻌﺪّﻱ ﻋﻠﻰ ﺃﻧﻔﺲ ﺍﻟﻨﺎﺱ ﻭﺃﻋﺮﺍﺿﻬﻢ ،ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺃﻫﻞ ﺍﻟ ﱢﺮﻳَـﺐ
ﺍﻟﺬﻳﻦ ﻳﺘﺠﺴﺴﻮﻥ ﻟﻠﻜﻔﺎﺭ ﺍﶈﺎﺭﺑﲔ.
ﺍﳋـﺎﺭﺟﻴﺔ
ﺍﳌﺎﺩﺓ - ٧٣ﺗﺘﻮﱃ ﺩﺍﺋﺮﺓ ﺍﳋﺎﺭﺟﻴﺔ ﲨﻴﻊ ﺍﻟﺸﺌﻮﻥ ﺍﳋﺎﺭﺟﻴـﺔ ﺍﳌﺘﻌﻠﻘـﺔ
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ﺑﻌﻼﻗﺔ ﺩﻭﻟﺔ ﺍﳋﻼﻓﺔ ﺑﺎﻟﺪﻭﻝ ﺍﻷﺟﻨﺒﻴﺔ ﺳﻮﺍﺀ ﺃﻛﺎﻧﺖ ﺗﺘﻌﻠﻖ ﺑﺎﻟﻨﺎﺣﻴﺔ ﺍﻟـﺴﻴﺎﺳﻴﺔ،
ﺃﻡ ﺑﺎﻟﻨﻮﺍﺣﻲ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﻭﺍﻟﺼﻨﺎﻋﻴﺔ ﻭﺍﻟﺰﺭﺍﻋﻴـﺔ ﻭﺍﻟﺘﺠﺎﺭﻳـﺔ ،ﺃﻡ ﺍﳌﻮﺍﺻـﻼﺕ
ﺍﻟﱪﻳﺪﻳﺔ ﻭﺍﻟﺴﻠﻜﻴﺔ ﻭﺍﻟﻼﺳﻠﻜﻴﺔ ،ﻭﳓﻮﻫﺎ.
ﺩﺍﺋـﺮﺓ ﺍﻟﺼﻨـﺎﻋـﺔ
ﺍﳌﺎﺩﺓ - ٧٤ﺩﺍﺋﺮﺓ ﺍﻟﺼﻨﺎﻋﺔ ﻫﻲ ﺍﻟﺪﺍﺋﺮﺓ ﺍﻟﱵ ﺗﺘﻮﱃ ﲨﻴـﻊ ﺍﻟـﺸﺆﻭﻥ
ﺍﳌﺘﻌﻠﻘﺔ ﺑﺎﻟﺼﻨﺎﻋﺔ ﺳﻮﺍﺀ ﺃﻛﺎﻧﺖ ﺻﻨﺎﻋﺔ ﺛﻘﻴﻠﺔ ﻛﺼﻨﺎﻋﺔ ﺍﶈﺮﻛـﺎﺕ ﻭﺍﻵﻻﺕ،
ﻭﺻﻨﺎﻋﺔ ﻫﻴﺎﻛﻞ ﺍﳌﺮﻛﺒﺎﺕ ،ﻭﺻﻨﺎﻋﺔ ﺍﳌﻮﺍﺩ ﻭﺍﻟﺼﻨﺎﻋﺎﺕ ﺍﻹﻟﻜﺘﺮﻭﻧﻴﺔ .ﺃﻡ ﻛﺎﻧﺖ
ﺻﻨﺎﻋﺔ ﺧﻔﻴﻔﺔ ،ﻭﺳﻮﺍﺀ ﺃﻛﺎﻧﺖ ﺍﳌﺼﺎﻧﻊ ﻫﻲ ﻣﻦ ﻧﻮﻉ ﺍﳌﻠﻜﻴﺔ ﺍﻟﻌﺎﻣـﺔ ﺃﻡ ﻣـﻦ
ﺍﳌﺼﺎﻧﻊ ﺍﻟﱵ ﺗﺪﺧﻞ ﰲ ﺍﳌﻠﻜﻴﺔ ﺍﻟﻔﺮﺩﻳﺔ ﻭﳍﺎ ﻋﻼﻗﺔ ﺑﺎﻟﺼﻨﺎﻋﺔ ﺍﳊﺮﺑﻴﺔ ،ﻭﺍﳌـﺼﺎﻧﻊ
ﺑﺄﻧﻮﺍﻋﻬﺎ ﳚﺐ ﺃﻥ ﺗﻘﺎﻡ ﻋﻠﻰ ﺃﺳﺎﺱ ﺍﻟﺴﻴﺎﺳﺔ ﺍﳊﺮﺑﻴﺔ.
ﺍﻟﻘﻀـﺎﺀ
ﺍﳌﺎﺩﺓ - ٧٥ﺍﻟﻘﻀﺎﺀ ﻫﻮ ﺍﻹﺧﺒﺎﺭ ﺑﺎﳊﻜﻢ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻹﻟﺰﺍﻡ ،ﻭﻫـﻮ
ﻳﻔﺼﻞ ﺍﳋﺼﻮﻣﺎﺕ ﺑﲔ ﺍﻟﻨﺎﺱ ،ﺃﻭ ﳝﻨﻊ ﻣﺎ ﻳﻀﺮ ﺣﻖ ﺍﳉﻤﺎﻋﺔ ،ﺃﻭ ﻳﺮﻓﻊ ﺍﻟﻨـﺰﺍﻉ
ﺍﻟﻮﺍﻗﻊ ﺑﲔ ﺍﻟﻨﺎﺱ ﻭﺃﻱ ﺷﺨﺺ ﳑﻦ ﻫﻮ ﰲ ﺟﻬﺎﺯ ﺍﳊﻜﻢ ،ﺣﻜﺎﻣﹰﺎ ﺃﻭ ﻣﻮﻇﻔﲔ،
ﺧﻠﻴﻔ ﹰﺔ ﺃﻭ َﻣ ْﻦ ﺩﻭﻧﻪ.
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ﺍﻟﻘﻀﺎﺓ ﻭﺗﺄﺩﻳﺒﻬﻢ ﻭﻋﺰﳍﻢ ﺿﻤﻦ ﺍﻷﻧﻈﻤﺔ ﺍﻹﺩﺍﺭﻳﺔ ،ﺃﻣـﺎ ﺑـﺎﻗﻲ
ﻣﻮﻇﻔﻲ ﺍﶈﺎﻛﻢ ﻓﻤﺮﺑﻮﻃﻮﻥ ﲟﺪﻳﺮ ﺍﻟﺪﺍﺋﺮﺓ ﺍﻟﱵ ﺗﺘﻮﱃ ﺇﺩﺍﺭﺓ ﺷﺆﻭﻥ
ﺍﶈﺎﻛﻢ.
ﺍﳌﺎﺩﺓ - ٧٧ﺍﻟﻘﻀﺎﺓ ﺛﻼﺛﺔ :ﺃﺣﺪﻫﻢ ﺍﻟﻘﺎﺿﻲ ،ﻭﻫـﻮ ﺍﻟـﺬﻱ ﻳﺘـﻮﱃ
ﺍﻟﻔﺼﻞ ﰲ ﺍﳋﺼﻮﻣﺎﺕ ﻣﺎ ﺑﲔ ﺍﻟﻨﺎﺱ ﰲ ﺍﳌﻌـﺎﻣﻼﺕ ﻭﺍﻟﻌﻘﻮﺑـﺎﺕ .ﻭﺍﻟﺜـﺎﱐ
ﺍﶈـﺘـﺴـﺐ ،ﻭﻫـﻮ ﺍﻟﺬﻱ ﻳﺘﻮﱃ ﺍﻟﻔﺼﻞ ﰲ ﺍﳌﺨﺎﻟﻔﺎﺕ ﺍﻟﱵ ﺗـﻀﺮ ﺣـﻖ
ﺍﳉﻤﺎﻋﺔ .ﻭﺍﻟﺜﺎﻟﺚ ﻗﺎﺿﻲ ﺍﳌﻈﺎﱂ ،ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﺘﻮﱃ ﺭﻓﻊ ﺍﻟﻨـﺰﺍﻉ ﺍﻟﻮﺍﻗﻊ ﺑـﲔ
ﺍﻟﻨﺎﺱ ﻭﺍﻟﺪﻭﻟﺔ.
ﺍﳌﺎﺩﺓ - ٧٨ﻳﺸﺘﺮﻁ ﻓﻴﻤﻦ ﻳﺘﻮﱃ ﺍﻟﻘﻀﺎﺀ ﺃﻥ ﻳﻜﻮﻥ ﻣﺴﻠﻤﺎﹰ ،ﺣـﺮﺍﹰ،
ﺑﺎﻟﻐﺎﹰ ،ﻋﺎﻗﻼﹰ ،ﻋﺪﻻﹰ ،ﻓﻘﻴﻬﺎﹰ ،ﻣﺪﺭﻛﹰﺎ ﻟﺘﻨـﺰﻳﻞ ﺍﻷﺣﻜﺎﻡ ﻋﻠﻰ ﺍﻟﻮﻗﺎﺋﻊ .ﻭﻳﺸﺘﺮﻁ
ﻼ ﻭﺃﻥ ﻳﻜﻮﻥ ﻓﻴﻤﻦ ﻳﺘﻮﱃ ﻗﻀﺎﺀ ﺍﳌﻈﺎﱂ ﺯﻳﺎﺩﺓ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺸﺮﻭﻁ ﺃﻥ ﻳﻜﻮﻥ ﺭﺟ ﹰ
ﳎﺘﻬﺪﹰﺍ.
ﺍﳌﺎﺩﺓ - ٧٩ﳚﻮﺯ ﺃﻥ ﻳُ ﹶﻘﻠﱠ َﺪ ﺍﻟﻘﺎﺿﻲ ﻭﺍﶈﺘﺴﺐ ﻭﻗﺎﺿﻲ ﺍﳌﻈﺎﱂ ﺗﻘﻠﻴﺪﹰﺍ
ﻋﺎﻣﹰﺎ ﰲ ﺍﻟﻘﻀﺎﺀ ﲜﻤﻴﻊ ﺍﻟﻘﻀﺎﻳﺎ ﰲ ﲨﻴﻊ ﺍﻟﺒﻼﺩ ،ﻭﳚﻮﺯ ﺃﻥ ُﻳ ﹶﻘﻠﱠﺪﻭﺍ ﺗﻘﻠﻴﺪﹰﺍ ﺧﺎﺻﹰﺎ
ﺑﺎﳌﻜﺎﻥ ﻭﺑﺄﻧﻮﺍﻉ ﺍﻟﻘﻀﺎﻳﺎ.
ﺽ ﻭﺍﺣـﺪ ﻟـﻪ ﺍﳌﺎﺩﺓ - ٨٠ﻻ ﳚﻮﺯ ﺃﻥ ﺗﺘﺄﻟﻒ ﺍﶈﻜﻤﺔ ﺇﻻ ﻣﻦ ﻗـﺎ ﹴ
ﺽ ﺁﺧﺮ ﺃﻭ ﺃﻛﺜﺮ ،ﻭﻟﻜﻦ ﺻﻼﺣﻴﺔ ﺍﻟﻔﺼﻞ ﰲ ﺍﻟﻘﻀﺎﺀ ،ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﻣﻌﻪ ﻗﺎ ﹴ
ﻟﻴﺴﺖ ﳍﻢ ﺻﻼﺣﻴﺔ ﺍﳊﻜﻢ ﻭﺇﳕﺎ ﳍﻢ ﺻﻼﺣﻴﺔ ﺍﻻﺳﺘﺸﺎﺭﺓ ﻭﺇﻋﻄـﺎﺀ ﺍﻟـﺮﺃﻱ،
ﻭﺭﺃﻳﻬﻢ ﻏﲑ ﻣﻠﺰﻡ ﻟﻪ.
ﺍﳌﺎﺩﺓ - ٨١ﻻ ﳚﻮﺯ ﺃﻥ ﻳﻘﻀﻲ ﺍﻟﻘﺎﺿﻲ ﺇﻻ ﰲ ﳎﻠـﺲ ﻗـﻀﺎﺀ ،ﻭﻻ
ﺗُﻌﺘَﱪ ﺍﻟﺒﻴﻨﺔ ﻭﺍﻟﻴﻤﲔ ﺇﻻ ﰲ ﳎﻠﺲ ﺍﻟﻘﻀﺎﺀ.
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ﺍﳌﺎﺩﺓ - ٨٢ﳚـﻮﺯ ﺃﻥ ﺗـﺘـﻌــﺪﺩ ﺩﺭﺟــﺎﺕ ﺍﶈـﺎﻛــﻢ
ﺺ ﺑﻌـﺾ ﺼ َ ﺑﺎﻟﻨـﺴـﺒـﺔ ﻷﻧـﻮﺍﻉ ﺍﻟﻘـﻀـﺎﻳـﺎ ،ﻓﻴﺠــﻮﺯ ﺃﻥ ُﻳﺨَـ ﱠ
ﺍﻟﻘﻀﺎﺓ ﺑﺄﻗﻀﻴﺔ ﻣﻌﻴﻨﺔ ﺇﱃ ﺣﺪ ﻣﻌﲔ ،ﻭﺃﻥ ﻳﻮﻛﻞ ﺃﻣﺮ ﻏﲑ ﻫـﺬﻩ ﺍﻟﻘـﻀﺎﻳﺎ ﺇﱃ
ﳏﺎﻛﻢ ﺃﺧﺮﻯ.
ﺍﳌﺎﺩﺓ - ٨٣ﻻ ﺗﻮﺟﺪ ﳏﺎﻛﻢ ﺍﺳﺘﺌﻨﺎﻑ ،ﻭﻻ ﳏﺎﻛﻢ ﲤﻴﻴﺰ ،ﻓﺎﻟﻘـﻀﺎﺀ
ﻣﻦ ﺣﻴﺚ ﺍﻟﺒﺖ ﰲ ﺍﻟﻘﻀﻴﺔ ﺩﺭﺟﺔ ﻭﺍﺣﺪﺓ ،ﻓﺈﺫﺍ ﻧﻄﻖ ﺍﻟﻘﺎﺿﻲ ﺑﺎﳊﻜﻢ ﻓﺤﻜﻤﻪ
ﺽ ﺁﺧﺮ ﻣﻄﻠﻘﹰﺎ ﺇ ﹼﻻ ﺇﺫﺍ ﺣﻜﻢ ﺑﻐـﲑ ﺍﻹﺳـﻼﻡ ،ﺃﻭﻧﺎﻓﺬ ،ﻭﻻ ﻳﻨﻘﻀﻪ ﺣﻜﻢ ﻗﺎ ﹴ
ﺧﺎﻟﻒ ﻧﺼﹰﺎ ﻗﻄﻌﻴﹰﺎ ﰲ ﺍﻟﻜﺘﺎﺏ ﺃﻭ ﺍﻟﺴﻨﺔ ﺃﻭ ﺇﲨﺎﻉ ﺍﻟﺼﺤﺎﺑﺔ ،ﺃﻭ ﺗﺒﲔ ﺃﻧﻪ ﺣﻜﻢ
ﺣﻜﻤﹰﺎ ﳐﺎﻟﻔﹰﺎ ﳊﻘﻴﻘﺔ ﺍﻟﻮﺍﻗﻊ.
ﺍﳌﺎﺩﺓ - ٨٤ﺍﶈﺘـﺴـﺐ ﻫﻮ ﺍﻟﻘﺎﺿـﻲ ﺍﻟـﺬﻱ ﻳﻨﻈـﺮ ﰲ ﻛﺎﻓـﺔ
ﺍﻟﻘـﻀـﺎﻳﺎ ﺍﻟﱵ ﻫﻲ ﺣﻘﻮﻕ ﻋﺎﻣﺔ ﻭﻻ ﻳﻮﺟﺪ ﻓﻴﻬﺎ ﻣﺪﻉ ،ﻋﻠﻰ ﺃﻥ ﻻ ﺗﻜـﻮﻥ
ﺩﺍﺧﻠﺔ ﰲ ﺍﳊﺪﻭﺩ ﻭﺍﳉﻨﺎﻳﺎﺕ.
ﺍﳌﺎﺩﺓ - ٨٥ﳝﻠﻚ ﺍﶈﺘﺴﺐ ﺍﳊﻜﻢ ﰲ ﺍﳌﺨﺎﻟﻔﺔ ﻓﻮﺭ ﺍﻟﻌﻠﻢ ﻬﺑـﺎ ﰲ ﺃﻱ
ﻣﻜﺎﻥ ﺩﻭﻥ ﺣﺎﺟﺔ ﺠﻤﻟﻠﺲ ﻗﻀﺎﺀ ،ﻭﻳُﺠﻌﻞ ﲢﺖ ﻳﺪﻩ ﻋﺪﺩ ﻣﻦ ﺍﻟﺸﺮﻃﺔ ﻟﺘﻨﻔﻴـﺬ
ﺃﻭﺍﻣﺮﻩ ،ﻭﻳﻨﻔﺬ ﺣﻜﻤﻪ ﰲ ﺍﳊﺎﻝ.
ﺍﳌﺎﺩﺓ - ٨٦ﻟﻠﻤﺤﺘﺴﺐ ﺍﳊﻖ ﰲ ﺃﻥ ﳜﺘﺎﺭ ﻧﻮﺍﺑﹰﺎ ﻋﻨﻪ ﺗﺘـﻮﻓﺮ ﻓـﻴﻬﻢ
ﺷﺮﻭﻁ ﺍﶈﺘﺴﺐ ،ﻳﻮﺯﻋﻬﻢ ﰲ ﺍﳉﻬﺎﺕ ﺍﳌﺨﺘﻠﻔﺔ ،ﻭﺗﻜـﻮﻥ ﳍـﺆﻻﺀ ﺍﻟﻨـﻮﺍﺏ
ﺻﻼﺣﻴﺔ ﺍﻟﻘﻴﺎﻡ ﺑﻮﻇﻴﻔﺔ ﺍﳊﺴﺒﺔ ﰲ ﺍﳌﻨﻄﻘﺔ ﺃﻭ ﺍﶈﻠﺔ ﺍﻟﱵ ﻋﻴﻨﺖ ﳍﻢ ﰲ ﺍﻟﻘـﻀﺎﻳﺎ
ﺍﻟﱵ ﻓﻮﺿﻮﺍ ﻓﻴﻬﺎ.
ﺍﳌﺎﺩﺓ - ٨٧ﻗﺎﺿﻲ ﺍﳌﻈﺎﱂ ﻫﻮ ﻗﺎﺽ ﻳﻨﺼﺐ ﻟﺮﻓﻊ ﻛﻞ َﻣ ﹾﻈِﻠﻤَﺔ ﲢﺼﻞ
ﻣﻦ ﺍﻟﺪﻭﻟﺔ ﻋﻠﻰ ﺃﻱ ﺷﺨﺺ ﻳﻌﻴﺶ ﲢﺖ ﺳﻠﻄﺎﻥ ﺍﻟﺪﻭﻟﺔ ،ﺳﻮﺍﺀ ﺃﻛـﺎﻥ ﻣـﻦ
ﺭﻋﺎﻳﺎﻫﺎ ﺃﻡ ﻣﻦ ﻏﲑﻫﻢ ،ﻭﺳﻮﺍﺀ ﺣﺼﻠﺖ ﻫﺬﻩ ﺍﳌﻈﻠﻤﺔ ﻣﻦ ﺍﳋﻠﻴﻔﺔ ﺃﻡ ﳑﻦ ﻫـﻮ
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ﺩﻭﻧﻪ ﻣﻦ ﺍﳊﻜﺎﻡ ﻭﺍﳌﻮﻇﻔﲔ.
ﺍﳌﺎﺩﺓ - ٨٨ﻳُﻌﻴﱠﻦ ﻗﺎﺿﻲ ﺍﳌﻈﺎﱂ ﻣﻦ ِﻗﺒَﻞ ﺍﳋﻠﻴﻔﺔ ،ﺃﻭ ﻣﻦ ﻗﺒﻞ ﻗﺎﺿـﻲ
ﺍﻟﻘﻀﺎﺓ ،ﺃﻣﺎ ﳏﺎﺳﺒﺘﻪ ﻭﺗﺄﺩﻳﺒﻪ ﻭﻋﺰﻟﻪ ﻓﻴﻜﻮﻥ ﻣﻦ ﻗﺒﻞ ﺍﳋﻠﻴﻔﺔ ﺃﻭ ﻣﻦ ﻗﺒﻞ ﻗﺎﺿﻲ
ﺍﻟﻘﻀﺎﺓ ﺇﺫﺍ ﺃﻋﻄﺎﻩ ﺍﳋﻠﻴﻔﺔ ﺻﻼﺣﻴﺔ ﺫﻟﻚ .ﺇ ﹼﻻ ﺃﻧﻪ ﻻ ﻳﺼﺢ ﻋﺰﻟﻪ ﺃﺛﻨـﺎﺀ ﻗﻴﺎﻣـﻪ
ﺑﺎﻟﻨﻈﺮ ﰲ ﻣﻈﻠِﻤﺔ ﻋﻠﻰ ﺍﳋﻠﻴﻔﺔ ،ﺃﻭ ﻣﻌﺎﻭﻥ ﺍﻟﺘﻔـﻮﻳﺾ ،ﺃﻭ ﻗﺎﺿـﻲ ﺍﻟﻘـﻀﺎﺓ
ﺍﳌﺬﻛﻮﺭ ،ﻭﺗﻜﻮﻥ ﺻﻼﺣﻴﺔ ﺍﻟﻌﺰﻝ ﰲ ﻫﺬﻩ ﺍﳊﺎﻻﺕ ﶈﻜﻤﺔ ﺍﳌﻈﺎﱂ.
ﺍﳌﺎﺩﺓ :٨٩ﻻ ﳛﺼﺮ ﻗﺎﺿﻲ ﺍﳌﻈﺎﱂ ﺑﺸﺨﺺ ﻭﺍﺣﺪ ﺃﻭ ﺃﻛﺜﺮ ،ﺑﻞ ﻟﻠﺨﻠﻴﻔـﺔ ﺃﻥ
ﻳﻌﲔ ﻋﺪﺩﹰﺍ ﻣﻦ ﻗﻀﺎﺓ ﺍﳌﻈﺎﱂ ﺣﺴﺐ ﻣﺎ ﳛﺘﺎﺝ ﺭﻓﻊ ﺍﳌﻈﺎﱂ ﻣﻬﻤـﺎ
ﺑﻠﻎ ﻋﺪﺩﻫﻢ .ﻭﻟﻜﻦ ﻋﻨﺪ ﻣﺒﺎﺷﺮﺓ ﺍﻟﻘﻀﺎﺀ ﻻ ﺗﻜـﻮﻥ ﺻـﻼﺣﻴﺔ
ﺍﳊﻜﻢ ﺇﻻ ﻟﻘﺎﺽ ﻭﺍﺣﺪ ﻟﻴﺲ ﻏﲑ ،ﻭﳚﻮﺯ ﺃﻥ ﳚﻠﺲ ﻣﻌﻪ ﻋﺪﺩ ﻣﻦ
ﻗﻀﺎﺓ ﺍﳌﻈﺎﱂ ﺃﺛﻨﺎﺀ ﺟﻠﺴﺔ ﺍﻟﻘﻀﺎﺀ ،ﻭﻟﻜﻦ ﺗﻜﻮﻥ ﳍـﻢ ﺻـﻼﺣﻴﺔ
ﺍﻻﺳﺘﺸﺎﺭﺓ ﻟﻴﺲ ﻏﲑ ،ﻭﻫﻮ ﻏﲑ ﻣﻠﺰﻡ ﺑﺎﻷﺧﺬ ﺑﺮﺃﻳﻬﻢ.
ﺍﳌﺎﺩﺓ - ٩٠ﶈﻜﻤﺔ ﺍﳌﻈﺎﱂ ﺣﻖ ﻋﺰﻝ ﺃﻱ ﺣـﺎﻛﻢ ﺃﻭ ﻣﻮﻇـﻒ ﰲ
ﺍﻟﺪﻭﻟﺔ ،ﻛﻤﺎ ﳍﺎ ﺣﻖ ﻋﺰﻝ ﺍﳋﻠﻴﻔﺔ ،ﻭﺫﻟﻚ ﺇﺫﺍ ﺍﻗﺘﻀﻰ ﺇﺯﺍﻟﺔ ﺍﳌﻈﻠﻤﺔ ﻫﺬﺍ ﺍﻟﻌﺰﻝ.
ﺍﳌﺎﺩﺓ - ٩١ﲤﻠﻚ ﳏﻜﻤﺔ ﺍﳌﻈﺎﱂ ﺻﻼﺣﻴﺔ ﺍﻟﻨﻈﺮ ﰲ ﺃﻳﺔ ﻣﻈﻠﻤﺔ ﻣـﻦ
ﺍﳌﻈﺎﱂ ﺳﻮﺍﺀ ﺃﻛﺎﻧﺖ ﻣﺘﻌﻠﻘﺔ ﺑﺄﺷﺨﺎﺹ ﻣﻦ ﺟﻬﺎﺯ ﺍﻟﺪﻭﻟﺔ ،ﺃﻡ ﻣﺘﻌﻠﻘﺔ ﲟﺨﺎﻟﻔـﺔ
ﺍﳋﻠﻴﻔﺔ ﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻉ ،ﺃﻡ ﻣﺘﻌﻠﻘﺔ ﲟﻌﲎ ﻧﺺ ﻣـﻦ ﻧـﺼﻮﺹ ﺍﻟﺘـﺸﺮﻳﻊ ﰲ
ﺍﻟﺪﺳﺘﻮﺭ ﻭﺍﻟﻘﺎﻧﻮﻥ ﻭﺳﺎﺋﺮ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﺿﻤﻦ ﺗﺒﲏ ﺭﺋـﻴﺲ ﺍﻟﺪﻭﻟـﺔ ،ﺃﻡ
ﻣﺘﻌﻠﻘﺔ ﺑﻔﺮﺽ ﺿﺮﻳﺒﺔ ﻣﻦ ﺍﻟﻀﺮﺍﺋﺐ ،ﺃﻡ ﻏﲑ ﺫﻟﻚ.
ﺍﳌﺎﺩﺓ - ٩٢ﻻ ﻳﺸﺘﺮﻁ ﰲ ﻗـﻀﺎﺀ ﺍﳌﻈـﺎﱂ ﳎﻠـﺲ ﻗـﻀﺎﺀ ،ﻭﻻ
ﺩﻋﻮﺓ ﺍﳌﺪﻋﻰ ﻋﻠﻴﻪ ،ﻭﻻ ﻭﺟﻮﺩ ﻣﺪﻉﹴ ،ﺑﻞ ﳍﺎ ﺣﻖ ﺍﻟﻨﻈـﺮ ﰲ ﺍﳌﻈﻠﻤـﺔ ﻭﻟـﻮ
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ﱂ ﻳﺪﻉ ﻬﺑﺎ ﺃﺣﺪ.
ﺍﳌﺎﺩﺓ - ٩٣ﻟﻜـﻞ ﺇﻧﺴـﺎﻥ ﺍﳊﻖ ﰲ ﺃﻥ ﻳﻮﻛﻞ ﻋﻨﻪ ﰲ ﺍﳋـﺼﻮﻣﺔ
ﻼ ﻛـﺎﻥ ﺃﻭ ﻭﰲ ﺍﻟﺪﻓـﺎﻉ ﻣﻦ ﻳﺸﺎﺀ ﺳﻮﺍﺀ ﺃﻛﺎﻥ ﻣﺴﻠﻤﹰﺎ ﺃﻡ ﻏﲑ ﻣﺴﻠﻢ ﺭﺟـ ﹰ
ﺍﻣـﺮﺃﺓ .ﻭﻻ ﻓـﺮﻕ ﰲ ﺫﻟﻚ ﺑﲔ ﺍﻟﻮﻛﻴﻞ ﻭﺍﳌـﻮﻛﱢـﻞ .ﻭﳚـﻮﺯ ﻟﻠﻮﻛﻴﻞ ﺃﻥ
ﻳﻮﻛﱠﻞ ﺑﺄﺟﺮ ﻭﻳﺴﺘﺤﻖ ﺍﻷﺟﺮﺓ ﻋﻠﻰ ﺍﳌﻮﻛﱢﻞ ﺣﺴﺐ ﺗﺮﺍﺿﻴﻬﻤﺎ.
ﺍﳌﺎﺩﺓ - ٩٤ﳚﻮﺯ ﻟﻠﺸﺨﺺ ﺍﻟﺬﻱ ﳝﻠﻚ ﺻﻼﺣﻴﺎﺕ ﰲ ﺃﻱ ﻋﻤﻞ ﻣﻦ
ﺍﻷﻋﻤﺎﻝ ﺍﳋﺎﺻﺔ ﻛﺎﻟﻮﺻﻲ ﻭﺍﻟﻮﱄ ،ﺃﻭ ﺍﻷﻋﻤﺎﻝ ﺍﻟﻌﺎﻣﺔ ﻛﺎﳋﻠﻴﻔـﺔ ﻭﺍﳊـﺎﻛﻢ
ﻼ
ﻭﺍﳌﻮﻇﻒ ،ﻭﻛﻘﺎﺿﻲ ﺍﳌﻈﺎﱂ ﻭﺍﶈﺘﺴﺐ ،ﺃﻥ ﻳﻘﻴﻢ ﻣﻘﺎﻣﻪ ﰲ ﺻﻼﺣﻴﺎﺗﻪ ﻭﻛـﻴ ﹰ
ﻋﻨﻪ ﰲ ﺍﳋﺼﻮﻣﺔ ﻭﺍﻟﺪﻓﺎﻉ ﻓﻘﻂ ﺑﺎﻋﺘﺒﺎﺭ ﻛﻮﻧﻪ ﻭﺻﻴﹰﺎ ﺃﻭ ﻭﻟﻴﹰﺎ ﺃﻭ ﺭﺋﻴﺲ ﺩﻭﻟﺔ ﺃﻭ
ﺣﺎﻛﻤﹰﺎ ﺃﻭ ﻣﻮﻇﻔﹰﺎ ﺃﻭ ﻗﺎﺿﻲ ﻣﻈﺎﱂ ﺃﻭ ﳏﺘﺴﺒﹰﺎ .ﻭﻻ ﻓﺮﻕ ﰲ ﺫﻟﻚ ﺑﲔ ﺃﻥ ﻳﻜﻮﻥ
ﻣﺪﻋﻴﹰﺎ ﺃﻭ ﻣﺪﻋﻰ ﻋﻠﻴﻪ.
ﺍﳌﺎﺩﺓ - ٩٥ﺍﻟﻌﻘﻮﺩ ﻭﺍﳌﻌﺎﻣﻼﺕ ﻭﺍﻷﻗﻀﻴﺔ ﺍﻟﱵ ﺃﺑﺮﻣﺖ ﻭﺍﻧﺘﻬﻰ ﺗﻨﻔﻴﺬﻫﺎ
ﻗﺒﻞ ﻗﻴﺎﻡ ﺍﳋﻼﻓﺔ ،ﻻ ﻳﻨﻘﻀﻬﺎ ﻗﻀﺎﺀ ﺍﳋﻼﻓﺔ ﻭﻻ ﳛﺮﻛﻬﺎ ﻣـﻦ ﺟﺪﻳـﺪ ﺇﻻ ﺇﺫﺍ
ﻛﺎﻧﺖ ﺍﻟﻘﻀﻴﺔ:
ﺃ -ﳍﺎ ﺃﺛﺮ ﻣﺴﺘﻤﺮ ﳐﺎﻟﻒ ﻟﻺﺳـﻼﻡ ﻓﺘﺤـﺮﻙ ﻣـﻦ ﺟﺪﻳـﺪ ﻋﻠـﻰ
ﺍﻟﻮﺟﻮﺏ.
ﺏ -ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﻘﻀﻴﺔ ﺗﺘﻌﻠﻖ ﺑﺄﺫﻯ ﺍﻹﺳﻼﻡ ﻭﺍﳌﺴﻠﻤﲔ ﺍﻟﺬﻱ ﺃﻭﻗﻌـﻪ
ﺍﳊﻜﺎﻡ ﺍﻟﺴﺎﺑﻘﻮﻥ ﻭﺃﺗﺒﺎﻋﻬﻢ ،ﻓﻴﺠﻮﺯ ﻟﻠﺨﻠﻴﻔﺔ ﲢﺮﻳﻚ ﻫﺬﻩ ﺍﻟﻘﻀﺎﻳﺎ ﻣﻦ ﺟﺪﻳﺪ.
ﺍﳉﻬـﺎﺯ ﺍﻹﺩﺍﺭﻱ
ﺍﳌﺎﺩﺓ - ٩٦ﺇﺩﺍﺭﺓ ﺷﺆﻭﻥ ﺍﻟﺪﻭﻟﺔ ﻭﻣﺼﺎﱀ ﺍﻟﻨﺎﺱ ﺗﺘﻮﻻﻫـﺎ ﻣـﺼﺎﱀ
ﻭﺩﻭﺍﺋﺮ ﻭﺇﺩﺍﺭﺍﺕ ،ﺗﻘﻮﻡ ﻋﻠﻰ ﺍﻟﻨﻬﻮﺽ ﺑﺸﺆﻭﻥ ﺍﻟﺪﻭﻟﺔ ﻭﻗﻀﺎﺀ ﻣﺼﺎﱀ ﺍﻟﻨﺎﺱ.
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ﺍﳌﺎﺩﺓ - ٩٧ﺳﻴﺎﺳﺔ ﺇﺩﺍﺭﺓ ﺍﳌﺼﺎﱀ ﻭﺍﻟﺪﻭﺍﺋﺮ ﻭﺍﻹﺩﺍﺭﺍﺕ ﺗﻘﻮﻡ ﻋﻠـﻰ
ﺍﻟﺒﺴﺎﻃﺔ ﰲ ﺍﻟﻨﻈﺎﻡ ﻭﺍﻹﺳﺮﺍﻉ ﰲ ﺇﳒﺎﺯ ﺍﻷﻋﻤﺎﻝ ،ﻭﺍﻟﻜﻔﺎﻳﺔ ﻓﻴﻤﻦ ﻳﺘﻮﻟﻮﻥ ﺍﻹﺩﺍﺭﺓ.
ﻼ ﻛﺎﻥ ﺍﳌﺎﺩﺓ - ٩٨ﻟﻜﻞ ﻣﻦ ﳛﻤﻞ ﺍﻟﺘﺎﺑﻌﻴﺔ ،ﻭﺗﺘﻮﻓﺮ ﻓﻴﻪ ﺍﻟﻜﻔﺎﻳﺔ ﺭﺟ ﹰ
ﺃﻭ ﺍﻣﺮﺃﺓ ،ﻣﺴﻠﻤﹰﺎ ﻛﺎﻥ ﺃﻭ ﻏﲑ ﻣﺴﻠﻢ ،ﺃﻥ ﻳُ َﻌﱠﻴ َﻦ ﻣﺪﻳﺮﹰﺍ ﻷﻳـﺔ ﻣـﺼﻠﺤﺔ ﻣـﻦ
ﺍﳌﺼﺎﱀ ،ﺃﻭ ﺃﻳﺔ ﺩﺍﺋﺮﺓ ﺃﻭ ﺇﺩﺍﺭﺓ ،ﻭﺃﻥ ﻳﻜﻮﻥ ﻣﻮﻇﻔﹰﺎ ﻓﻴﻬﺎ.
ﺍﳌﺎﺩﺓ ُ - ٩٩ﻳ َﻌﻴﱠ ُﻦ ﻟﻜﻞ ﻣﺼﻠﺤﺔ ﻣﺪﻳﺮ ﻋﺎﻡ ﻭﻟﻜﻞ ﺩﺍﺋﺮﺓ ﻭﺇﺩﺍﺭﺓ ﻣﺪﻳﺮ
ﻳﺘﻮﱃ ﺇﺩﺍﺭﻬﺗﺎ ،ﻭﻳﻜﻮﻥ ﻣﺴﺆﻭ ﹰﻻ ﻋﻨﻬﺎ ﻣﺒﺎﺷﺮﺓ ،ﻭﻳﻜـﻮﻥ ﻫـﺆﻻﺀ ﺍﳌـﺪﻳﺮﻭﻥ
ﻣﺴﺆﻭﻟﲔ ﺃﻣﺎﻡ ﻣﻦ ﻳﺘﻮﱃ ﺍﻹﺩﺍﺭﺓ ﺍﻟﻌﻠﻴﺎ ﳌﺼﺎﳊﻬﻢ ،ﺃﻭ ﺩﻭﺍﺋﺮﻫﻢ ﺃﻭ ﺇﺩﺍﺭﺍﻬﺗﻢ ﻣﻦ
ﺣﻴﺚ ﻋﻤﻠﻬﻢ ،ﻭﻣﺴﺆﻭﻟﲔ ﺃﻣﺎﻡ ﺍﻟﻮﺍﱄ ﻭﺍﻟﻌﺎﻣﻞ ﻣﻦ ﺣﻴﺚ ﺍﻟﺘﻘﻴـﺪ ﺑﺎﻷﺣﻜـﺎﻡ
ﻭﺍﻷﻧﻈﻤﺔ ﺍﻟﻌﺎﻣﺔ.
ﺍﳌﺎﺩﺓ - ١٠٠ﺍﳌﺪﻳﺮﻭﻥ ﰲ ﲨﻴﻊ ﺍﳌـﺼﺎﱀ ﻭﺍﻟـﺪﻭﺍﺋﺮ ﻭﺍﻹﺩﺍﺭﺍﺕ ﻻ
ُﻳ ْﻌ َﺰﻟﹸﻮ ﹶﻥ ﺇﻻ ﻟﺴﺒﺐ ﺿﻤﻦ ﺍﻷﻧﻈﻤﺔ ﺍﻹﺩﺍﺭﻳﺔ ،ﻭﻟﻜﻦ ﳚﻮﺯ َﻧ ﹾﻘﻠﹸﻬُ ْﻢ ﻣﻦ ﻋﻤـﻞ ﺇﱃ
ﺁﺧﺮ ،ﻭﳚﻮﺯ ﺗﻮﻗﻴﻔﻬﻢ ﻋﻦ ﺍﻟﻌﻤﻞ ،ﻭﻳﻜﻮﻥ ﺗﻌﻴﻴﻨﻬﻢ ﻭﻧﻘﻠﻬﻢ ﻭﺗﻮﻗﻴﻔﻬﻢ ﻭﺗﺄﺩﻳﺒﻬﻢ
ﻭﻋﺰﳍﻢ ﻣﻦ ﻗﺒﻞ ﻣﻦ ﻳﺘﻮﱃ ﺍﻹﺩﺍﺭﺓ ﺍﻟﻌﻠﻴﺎ ﳌﺼﺎﳊﻬﻢ ،ﺃﻭ ﺩﻭﺍﺋﺮﻫﻢ ،ﺃﻭ ﺇﺩﺍﺭﺍﻬﺗﻢ.
ﺍﳌﺎﺩﺓ - ١٠١ﺍﳌﻮﻇﻔﻮﻥ ﻏﲑ ﺍﳌﺪﻳﺮﻳﻦ ﻳﺘﻢ ﺗﻌﻴﻴﻨﻬﻢ ﻭﻧﻘﻠﻬﻢ ﻭﺗﻮﻗﻴﻔﻬﻢ
ﻭﺗﺄﺩﻳﺒﻬﻢ ﻭﻋﺰﳍﻢ ﻣﻦ ﻗﺒﻞ ﻣﻦ ﻳﺘﻮﱃ ﺍﻹﺩﺍﺭﺓ ﺍﻟﻌﻠﻴﺎ ﳌﺼﺎﳊﻬﻢ ﺃﻭ ﺩﻭﺍﺋـﺮﻫﻢ ﺃﻭ
ﺇﺩﺍﺭﺍﻬﺗﻢ.
ﺑﻴﺖ ﺍﳌﺎﻝ
ﺍﳌﺎﺩﺓ - ١٠٢ﺑﻴﺖ ﺍﳌﺎﻝ ﺩﺍﺋﺮﺓ ﺗﺘﻮﱃ ﺍﻟـﻮﺍﺭﺩﺍﺕ ﻭﺍﻟﻨﻔﻘـﺎﺕ ﻭﻓـﻖ
ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻣﻦ ﺣﻴﺚ ﲨﻌﻬﺎ ﻭﺣﻔﻈﻬﺎ ﻭﺇﻧﻔﺎﻗﻬﺎ .ﻭﻳﺴﻤﻰ ﺭﺋﻴﺲ ﺩﺍﺋـﺮﺓ
ﺑﻴﺖ ﺍﳌﺎﻝ )ﺧﺎﺯﻥ ﺑﻴﺖ ﺍﳌﺎﻝ( ،ﻭﻳﺘﺒﻊ ﻫـﺬﻩ ﺍﻟـﺪﺍﺋﺮﺓ ﺇﺩﺍﺭﺍﺕ ﰲ ﺍﻟﻮﻻﻳـﺎﺕ
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ﻭﻳﺴﻤﻰ ﺭﺋﻴﺲ ﻛﻞ ﺇﺩﺍﺭﺓ )ﺻﺎﺣﺐ ﺑﻴﺖ ﺍﳌﺎﻝ(.
ﺍﻹﻋﻼﻡ
ﺍﳌﺎﺩﺓ - ١٠٣ﺟﻬﺎﺯ ﺍﻹﻋﻼﻡ ﺩﺍﺋﺮﺓ ﺗﺘﻮﱃ ﻭﺿﻊ ﻭﺗﻨﻔﻴـﺬ ﺍﻟـﺴﻴﺎﺳﺔ
ﺍﻹﻋﻼﻣﻴﺔ ﻟﻠﺪﻭﻟﺔ ﳋﺪﻣﺔ ﻣﺼﻠﺤﺔ ﺍﻹﺳﻼﻡ ﻭﺍﳌﺴﻠﻤﲔ ،ﰲ ﺍﻟﺪﺍﺧﻞ :ﻟﺒﻨﺎﺀ ﳎﺘﻤﻊ
ﺇﺳﻼﻣﻲ ﻗﻮﻱ ﻣﺘﻤﺎﺳﻚ ،ﻳﻨﻔﻲ ﺧﺒﺜﻪ ﻭﻳﻨﺼﻊ ﻃﻴﺒـﻪ ،ﻭﰲ ﺍﳋـﺎﺭﺝ :ﻟﻌـﺮﺽ
ﺍﻹﺳﻼﻡ ﰲ ﺍﻟﺴﻠﻢ ﻭﺍﳊﺮﺏ ﻋﺮﺿﹰﺎ ﻳﺒﲔ ﻋﻈﻤﺔ ﺍﻹﺳﻼﻡ ﻭﻋﺪﻟﻪ ﻭﻗﻮﺓ ﺟﻨـﺪﻩ،
ﻭﻳﺒﲔ ﻓﺴﺎﺩ ﺍﻟﻨﻈﺎﻡ ﺍﻟﻮﺿﻌﻲ ﻭﻇﻠﻤﻪ ﻭﻫﺰﺍﻝ ﺟﻨﺪﻩ.
ﺍﳌﺎﺩﺓ - ١٠٤ﻻ ﲢﺘﺎﺝ ﻭﺳﺎﺋﻞ ﺍﻹﻋﻼﻡ ﺍﻟﱵ ﺃﺻﺤﺎﻬﺑﺎ ﳛﻤﻠﻮﻥ ﺗﺎﺑﻌﻴـﺔ
ﺍﻟﺪﻭﻟﺔ ﺇﱃ ﺗﺮﺧﻴﺺ ،ﺑﻞ ﻓﻘﻂ ﺇﱃ )ﻋﻠﻢ ﻭﺧﱪ( ﻳﺮﺳﻞ ﺇﱃ ﺩﺍﺋﺮﺓ ﺍﻹﻋﻼﻡ ،ﻳُﻌﻠﻢ
ﺍﻟﺪﺍﺋﺮﺓ ﻋﻦ ﻭﺳﻴﻠﺔ ﺍﻹﻋﻼﻡ ﺍﻟﱵ ﺃﻧﺸﺌﺖ .ﻭﻳﻜﻮﻥ ﺻﺎﺣﺐ ﻭﺳـﻴﻠﺔ ﺍﻹﻋـﻼﻡ
ﻭﳏﺮﺭﻭﻫﺎ ﻣﺴﺌﻮﻟﲔ ﻋﻦ ﻛﻞ ﻣﺎﺩﺓ ﺇﻋﻼﻣﻴﺔ ﻳﻨﺸﺮﻭﻬﻧﺎ ﻭﳛﺎﺳَﺒﻮﻥ ﻋﻠﻰ ﺃﻳﺔ ﳐﺎﻟﻔﺔ
ﺷﺮﻋﻴﺔ ﻛﺄﻱ ﻓﺮﺩ ﻣﻦ ﺃﻓﺮﺍﺩ ﺍﻟﺮﻋﻴﺔ.
ﳎـﻠﺲ ﺍﻷﻣّـﺔ
ﺍﳌﺎﺩﺓ - ١٠٥ﺍﻷﺷـﺨـﺎﺹ ﺍﻟﺬﻳﻦ ﳝﺜﻠﻮﻥ ﺍﳌـﺴﻠﻤﲔ ﰲ ﺍﻟـﺮﺃﻱ
ﻟﲑﺟﻊ ﺇﻟﻴﻬﻢ ﺍﳋﻠﻴﻔﺔ ﻫﻢ ﳎﻠﺲ ﺍﻷﻣﺔ ،ﻭﺍﻷﺷﺨﺎﺹ ﺍﻟﺬﻳﻦ ﳝﺜﻠﻮﻥ ﺃﻫﻞ ﺍﻟﻮﻻﻳﺎﺕ
ﻫﻢ ﳎﺎﻟﺲ ﺍﻟﻮﻻﻳﺎﺕ .ﻭﳚﻮﺯ ﻟﻐﲑ ﺍﳌﺴﻠﻤﲔ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﰲ ﳎﻠﺲ ﺍﻷﻣـﺔ ﻣـﻦ
ﺃﺟﻞ ﺍﻟﺸﻜﻮﻯ ﻣﻦ ﻇﻠﻢ ﺍﳊﻜﺎﻡ ،ﺃﻭ ﻣﻦ ﺇﺳﺎﺀﺓ ﺗﻄﺒﻴﻖ ﺃﺣﻜﺎﻡ ﺍﻹﺳﻼﻡ.
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ﺑﻨﺴﺒﺔ ﻋﺪﺩ ﺳﻜﺎﻥ ﻛﻞ ﻭﻻﻳﺔ ﰲ ﺍﻟﺪﻭﻟﺔ .ﻭﻳُﻨﺘﺨـﺐ ﺃﻋـﻀﺎﺀ
ﳎﻠﺲ ﺍﻷﻣﺔ ﺍﻧﺘﺨﺎﺑﹰﺎ ﻣﺒﺎﺷﺮﹰﺍ ﻣﻦ ﻗﺒﻞ ﳎﺎﻟﺲ ﺍﻟﻮﻻﻳﺎﺕ .ﻭﻳﻜﻮﻥ
ﺑﺪ ُﺀ ﻣﺪﺓ ﳎﻠﺲ ﺍﻷﻣﺔ ﻭﺍﻧﺘﻬﺎﺅﻫﺎ ﻫﻮ ﻧﻔﺴﻪ ﺑﺪ َﺀ ﻣـﺪﺓ ﳎـﺎﻟﺲ
ﺍﻟﻮﻻﻳﺎﺕ ﻭﺍﻧﺘﻬﺎﺀﻫﺎ.
ﻼ ﺍﳊﻖ ﰲ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺎﺩﺓ - ١٠٧ﻟﻜﻞ ﻣﻦ ﳛﻤﻞ ﺍﻟﺘﺎﺑﻌﻴﺔ ﺇﺫﺍ ﻛﺎﻥ ﺑﺎﻟﻐﹰﺎ ﻋﺎﻗ ﹰ
ﻼ ﻛﺎﻥ ﺃﻭ ﺍﻣﺮﺃﺓ
ﻋﻀﻮﹰﺍ ﰲ ﳎﻠﺲ ﺍﻷﻣﺔ ﻭﰲ ﳎﻠﺲ ﺍﻟﻮﻻﻳﺔ ،ﺭﺟ ﹰ
ﻣﺴﻠﻤﹰﺎ ﻛﺎﻥ ﺃﻭ ﻏﲑ ﻣﺴﻠﻢ ،ﺇﻻ ﺃﻥ ﻋﻀﻮﻳﺔ ﻏﲑ ﺍﳌﺴﻠﻢ ﻗﺎﺻـﺮﺓ
ﻋﻠﻰ ﺇﻇﻬﺎﺭ ﺍﻟﺸﻜﻮﻯ ﻣﻦ ﻇﻠﻢ ﺍﳊﻜﺎﻡ ،ﺃﻭ ﻣﻦ ﺇﺳﺎﺀﺓ ﺗﻄﺒﻴـﻖ
ﺍﻹﺳﻼﻡ.
ﺍﳌﺎﺩﺓ - ١٠٨ﺍﻟﺸﻮﺭﻯ ﻭﺍﳌﺸﻮﺭﺓ ﻫﻲ ﺃﺧﺬ ﺍﻟﺮﺃﻱ ﻣﻄﻠﻘﺎﹰ ،ﻭﻫﻲ ﻏﲑ
ﻣﻠﺰﻣﺔ ﰲ ﺍﻟﺘﺸﺮﻳﻊ ،ﻭﺍﻟﺘﻌﺮﻳﻒ ،ﻭﺍﻷﻣﻮﺭ ﺍﻟﻔﻜـﺮﻳﺔ ﻛﻜﺸـﻒ ﺍﳊﻘﺎﺋﻖ ،ﻭﰲ
ﺍﻷﻣﻮﺭ ﺍﻟﻔﻨﻴﺔ ﻭﺍﻟﻌﻠﻤﻴﺔ ،ﻭﺗﻜﻮﻥ ﻣُ ﹾﻠ ﹺﺰ َﻣ ﹰﺔ ﻋﻨﺪ ﺍﺳﺘﺸﺎﺭﺓ ﺍﳋﻠﻴﻔﺔ ﰲ ﻛﻞ ﻣﺎ ﻫﻮ ﻣﻦ
ﺍﻷﻣﻮﺭ ﺍﻟﻌﻤﻠﻴﺔ ،ﻭﺍﻷﻋﻤﺎﻝ ﺍﻟﱵ ﻻ ﲢﺘﺎﺝ ﺇﱃ ﲝﺚ ﻭﺇﻧﻌﺎﻡ ﻧﻈﺮ.
ﺍﳌﺎﺩﺓ - ١٠٩ﺍﻟﺸﻮﺭﻯ ﺣﻖ ﻟﻠﻤﺴﻠﻤﲔ ﻓﺤﺴﺐ .ﻭﻻ ﺣـﻖ ﻟﻐـﲑ
ﺍﳌﺴﻠﻤﲔ ﰲ ﺍﻟﺸﻮﺭﻯ ،ﻭﺃﻣﺎ ﺇﺑﺪﺍﺀ ﺍﻟﺮﺃﻱ ﻓﺈﻧﻪ ﳚﻮﺯ ﳉﻤﻴﻊ ﺃﻓﺮﺍﺩ ﺍﻟﺮﻋﻴﺔ ﻣﺴﻠﻤﲔ
ﻭﻏﲑ ﻣﺴﻠﻤﲔ.
ﺍﳌﺎﺩﺓ - ١١٠ﺍﳌﺴﺎﺋﻞ ﺍﻟﱵ ﺗﻜﻮﻥ ﻓﻴﻬﺎ ﺍﻟﺸﻮﺭﻯ ﻣﻠﺰﻣ ﹰﺔ ﻋﻨﺪ ﺍﺳﺘﺸﺎﺭﺓ
ﺍﳋﻠﻴﻔﺔ ﻳﺆﺧﺬ ﻓﻴﻬﺎ ﺑﺮﺃﻱ ﺍﻷﻛﺜﺮﻳﺔ ﺑﻐﺾ ﺍﻟﻨﻈﺮ ﻋﻦ ﻛﻮﻧﻪ ﺻﻮﺍﺑﹰﺎ ﺃﻭ ﺧﻄﺄ .ﺃﻣﺎ
ﻣﺎ ﻋﺪﺍﻫﺎ ﳑﺎ ﻳﺪﺧﻞ ﲢﺖ ﺍﻟﺸﻮﺭﻯ ﻏﲑ ﺍﳌﻠﺰﻣﺔ ﻓﻴﺘﺤﺮﻯ ﻓﻴﻬﺎ ﻋـﻦ ﺍﻟـﺼﻮﺍﺏ
ﺑﻐﺾ ﺍﻟﻨﻈﺮ ﻋﻦ ﺍﻷﻛﺜﺮﻳﺔ ﺃﻭ ﺍﻷﻗﻠﻴﺔ.
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ﺍﳌﺎﺩﺓ - ١١١ﺠﻤﻟﻠﺲ ﺍﻷﻣﺔ ﺻﻼﺣﻴﺎﺕ ﲬﺲ ﻫﻲ:
) - ١ﺃ( :ﺍﺳﺘﺸﺎﺭﺓ ﺍﳋﻠﻴﻔﺔ ﻟﻪ ﻭﺇﺷﺎﺭﺗﻪ ﻋﻠﻰ ﺍﳋﻠﻴﻔـﺔ ﰲ ﺍﻷﻋﻤـﺎﻝ
ﻭﺍﻷﻣﻮﺭ ﺍﻟﻌﻤﻠﻴﺔ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺮﻋﺎﻳﺔ ﺍﻟﺸﺆﻭﻥ ﰲ ﺍﻟﺴﻴﺎﺳﺔ ﺍﻟﺪﺍﺧﻠﻴﺔ ﳑﺎ ﻻ ﲢﺘﺎﺝ ﺇﱃ
ﲝﺚ ﻓﻜﺮﻱ ﻋﻤﻴﻖ ﻭﺇﻧﻌﺎﻡ ﻧﻈﺮ ﻣﺜﻞ ﺷﺌﻮﻥ ﺍﳊﻜـﻢ ،ﻭﺍﻟﺘﻌﻠـﻴﻢ ،ﻭﺍﻟـﺼﺤﺔ،
ﻭﺍﻻﻗﺘﺼﺎﺩ ،ﻭﺍﻟﺘﺠﺎﺭﺓ ،ﻭﺍﻟﺼﻨﺎﻋﺔ ،ﻭﺍﻟﺰﺭﺍﻋﺔ ،ﻭﺃﻣﺜﺎﳍﺎ ،ﻭﻳﻜﻮﻥ ﺭﺃﻳﻪ ﻓﻴﻬﺎ ﻣﻠﺰﻣﹰﺎ.
ﺚ ﻋﻤﻴﻖ ﻭﺇﻧﻌـﺎ ﹺﻡ ﻧﻈـﺮﹴ،ﺝ ﺇﱃ ﲝ ٍ )ﺏ( :ﺃﻣﺎ ﺍﻷﻣﻮ ُﺭ ﺍﻟﻔﻜﺮﻳ ﹸﺔ ﺍﻟﱵ ﲢﺘﺎ ُ
ﻭﺍﻷﻣﻮﺭ ﺍﻟﱵ ﲢﺘﺎﺝ ﺧﱪﺓ ﻭﺩﺭﺍﻳﺔ ،ﻭﺍﻷﻣﻮ ُﺭ ﺍﻟﻔﻨﻴ ﹸﺔ ﻭﺍﻟﻌﻠﻤﻴﺔﹸ ،ﻭﻛـﺬﻟﻚ ﺍﳌﺎﻟﻴـﺔ
ﻭﺍﳉﻴﺶ ﻭﺍﻟﺴﻴﺎﺳﺔ ﺍﳋﺎﺭﺟﻴﺔ ،ﻓﺈﻥ ﻟﻠﺨﻠﻴﻔﺔ ﺃﻥ ﻳﺮﺟﻊ ﻟﻠﻤﺠﻠﺲ ﻻﺳﺘﺸﺎﺭﺗﻪ ﻓﻴﻬﺎ
ﻭﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﺭﺃﻳﻪ ،ﻭﺭﺃﻱ ﺍﺠﻤﻟﻠﺲ ﻓﻴﻬﺎ ﻏﲑ ﻣﻠﺰﻡ.
- ٢ﻟﻠﺨﻠﻴﻔﺔ ﺃﻥ ﳛﻴﻞ ﻟﻠﻤﺠﻠﺲ ﺍﻷﺣﻜﺎﻡ ﻭﺍﻟﻘﻮﺍﻧﲔ ﺍﻟـﱵ ﻳﺮﻳـﺪ ﺃﻥ
ﻳﺘﺒﻨﺎﻫﺎ ،ﻭﻟﻠﻤﺴﻠﻤﲔ ﻣﻦ ﺃﻋﻀﺎﺋﻪ ﺣﻖ ﻣﻨﺎﻗﺸﺘﻬﺎ ﻭﺑﻴﺎﻥ ﻭﺟﻪ ﺍﻟﺼﻮﺍﺏ ﻭﺍﳋﻄـﺄ
ﻓﻴﻬﺎ ﻓﺈﻥ ﺍﺧﺘﻠﻔﻮﺍ ﻣﻊ ﺍﳋﻠﻴﻔﺔ ﰲ ﻃﺮﻳﻘﺔ ﺍﻟﺘﺒﲏ ﻣﻦ ﺍﻷﺻﻮﻝ ﺍﻟﺸﺮﻋﻴﺔ ﺍﳌﺘﺒﻨـﺎﺓ ﰲ
ﺍﻟﺪﻭﻟﺔ ،ﻓﺈﻥ ﺍﻟﻔﺼﻞ ﻳﺮﺟﻊ ﺇﱃ ﳏﻜﻤﺔ ﺍﳌﻈﺎﱂ ،ﻭﺭﺃﻱ ﺍﶈﻜﻤﺔ ﰲ ﺫﻟﻚ ﻣﻠﺰﻡ.
- ٣ﻟﻠﻤﺠﻠﺲ ﺍﳊﻖ ﰲ ﳏﺎﺳﺒﺔ ﺍﳋﻠﻴﻔﺔ ﻋﻠﻰ ﲨﻴﻊ ﺍﻷﻋﻤﺎﻝ ﺍﻟﱵ ﲢﺼﻞ
ﺑﺎﻟﻔﻌﻞ ﰲ ﺍﻟﺪﻭﻟﺔ ﺳﻮﺍﺀ ﺃﻛﺎﻧﺖ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﺪﺍﺧﻠﻴﺔ ﺃﻡ ﺍﳋﺎﺭﺟﻴﺔ ﺃﻡ ﺍﳌﺎﻟﻴـﺔ ﺃﻡ
ﺍﳉﻴﺶ ﺃﻡ ﻏﲑﻫﺎ ،ﻭﺭﺃﻱ ﺍﺠﻤﻟﻠﺲ ﻣﻠﺰﻡ ﻓﻴﻤﺎ ﻛﺎﻥ ﺭﺃﻱ ﺍﻷﻛﺜﺮﻳﺔ ﻓﻴﻪ ﻣﻠﺰﻣﺎﹰ ،ﻭﻏﲑ
ﻣﻠﺰﻡ ﻓﻴﻤﺎ ﻛﺎﻥ ﺭﺃﻱ ﺍﻷﻛﺜﺮﻳﺔ ﻓﻴﻪ ﻏﲑ ﻣﻠﺰﻡ.
ﻭﺇﻥ ﺍﺧﺘﻠﻒ ﺍﺠﻤﻟﻠﺲ ﻣﻊ ﺍﳋﻠﻴﻔﺔ ﻋﻠﻰ ﻋﻤﻞ ﻗﺪ ﰎ ﺑﺎﻟﻔﻌﻞ ﻣـﻦ ﺍﻟﻨﺎﺣﻴـﺔ
ﺖ ﻓﻴﻪ ﻣﻦ ﺣﻴﺚ ﺍﻟﺸﺮﻋﻴﺔ ﻭﻋﺪﻣﻬﺎ، ﺍﻟﺸﺮﻋﻴﺔ ﹶﻓﻴُ ْﺮ َﺟﻊُ ﻓﻴﻪ ﺇﱃ ﳏﻜﻤﺔ ﺍﳌﻈﺎﱂ ﻟﻠﺒ ّ
ﻭﺭﺃﻱ ﺍﶈﻜﻤﺔ ﻓﻴﻪ ﻣﻠﺰﻡ.
- ٤ﻟﻠﻤﺠﻠﺲ ﺍﳊﻖ ﰲ ﺇﻇﻬﺎﺭ ﻋﺪﻡ ﺍﻟﺮﺿﺎ ﻣﻦ ﺍﳌﻌـﺎﻭﻧﲔ ﻭﺍﻟـﻮﻻﺓ
ﻭﺍﻟﻌﻤﺎﻝ ﻭﻳﻜﻮﻥ ﺭﺃﻳﻪ ﰲ ﺫﻟﻚ ﻣﻠﺰﻣﺎﹰ ،ﻭﻋﻠﻰ ﺍﳋﻠﻴﻔﺔ ﻋـﺰﳍﻢ ﰲ ﺍﳊـﺎﻝ .ﻭﺇﺫﺍ
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ﺗﻌﺎﺭﺽ ﺭﺃﻱ ﳎﻠﺲ ﺍﻷﻣﺔ ﻣﻊ ﺭﺃﻱ ﳎﻠﺲ ﺍﻟﻮﻻﻳﺔ ﺍﳌﻌﻨﻴﱠﺔ ﰲ ﺍﻟﺮﺿﺎ ﺃﻭ ﺍﻟﺸﻜﻮﻯ
ﻣﻦ ﺍﻟﻮﻻﺓ ﻭﺍﻟﻌﻤﺎﻝ ﻓﺈﻥ ﻟﺮﺃﻱ ﳎﻠﺲ ﺍﻟﻮﻻﻳﺔ ﺍﻷﻭﻟﻮﻳﺔ ﰲ ﺫﻟﻚ.
- ٥ﻟﻠﻤﺴﻠﻤﲔ ﻣﻦ ﺃﻋﻀﺎﺋﻪ ﺣﻖ ﺣﺼﺮ ﺍﳌﺮﺷﺤﲔ ﻟﻠﺨﻼﻓﺔ ﻣﻦ ﺍﻟﺬﻳﻦ
ﻗﺮﺭﺕ ﳏﻜﻤﺔ ﺍﳌﻈﺎﱂ ﺗﻮﻓﺮ ﺷﺮﻭﻁ ﺍﻻﻧﻌﻘﺎﺩ ﻓﻴﻬﻢ ﻭﺭﺃﻱ ﺃﻛﺜﺮﻳﺘـﻬﻢ ﰲ ﺫﻟـﻚ
ﻣﻠﺰﻡ ،ﻓﻼ ﻳﺼﺢ ﺍﻻﻧﺘﺨﺎﺏ ﺇﻻ ﻣﻦ ﺍﻟﺬﻳﻦ ﺣﺼﺮﻫﻢ ﺍﺠﻤﻟﻠﺲ.
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ﺍﻟﻨﻈـﺎﻡ ﺍﻻﺟﺘﻤـﺎﻋﻲ
ﺍﳌﺎﺩﺓ - ١١٢ﺍﻷﺻﻞ ﰲ ﺍﳌﺮﺃﺓ ﺃﻬﻧﺎ ﺃﻡ ﻭﺭﺑﺔ ﺑﻴﺖ ﻭﻫﻲ ﻋﺮﺽ ﳚـﺐ
ﺃﻥ ﻳﺼﺎﻥ.
ﺍﳌﺎﺩﺓ - ١١٣ﺍﻷﺻﻞ ﺃﻥ ﻳﻨﻔﺼﻞ ﺍﻟﺮﺟﺎﻝ ﻋﻦ ﺍﻟﻨﺴﺎﺀ ﻭﻻ ﳚﺘﻤﻌـﻮﻥ
ﺇﻻ ﳊﺎﺟﺔ ﻳﻘﺮﻫﺎ ﺍﻟﺸﺮﻉ ،ﻭﻳﻘﺮ ﺍﻻﺟﺘﻤﺎﻉ ﻣﻦ ﺃﺟﻠﻬﺎ ﻛﺎﳊﺞ ﻭﺍﻟﺒﻴﻊ.
ﺍﳌﺎﺩﺓ ُ - ١١٤ﺗﻌْﻄﻰ ﺍﳌﺮﺃﺓ ﻣﺎ ُﻳﻌْﻄﻰ ﺍﻟﺮﺟﻞ ﻣﻦ ﺍﳊﻘﻮﻕ ،ﻭُﻳﻔﹾـ َﺮﺽُ
ﻋﻠﻴﻬﺎ ﻣﺎ ﻳُ ﹾﻔ َﺮﺽُ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﻮﺍﺟﺒﺎﺕ ﺇﻻ ﻣﺎ ﺧﺼﻬﺎ ﺍﻹﺳﻼﻡ ﺑـﻪ ،ﺃﻭ ﺧـﺺ
ﺍﻟﺮﺟﻞ ﺑﻪ ﺑﺎﻷﺩﻟﺔ ﺍﻟﺸﺮﻋﻴﺔ ،ﻓﻠﻬﺎ ﺍﳊﻖ ﰲ ﺃﻥ ﺗﺰﺍﻭﻝ ﺍﻟﺘﺠﺎﺭﺓ ﻭﺍﻟﺰﺭﺍﻋﺔ ﻭﺍﻟﺼﻨﺎﻋﺔ
ﻭﺃﻥ ﺗﺘﻮﱃ ﺍﻟﻌﻘﻮﺩ ﻭﺍﳌﻌﺎﻣﻼﺕ .ﻭﺃﻥ ﲤﻠﻚ ﻛﻞ ﺃﻧﻮﺍﻉ ﺍﳌﻠﻚ .ﻭﺃﻥ ﺗﻨﻤﻲ ﺃﻣﻮﺍﳍﺎ
ﺑﻨﻔﺴﻬﺎ ﻭﺑﻐﲑﻫﺎ ،ﻭﺃﻥ ﺗﺒﺎﺷﺮ ﲨﻴﻊ ﺷﺆﻭﻥ ﺍﳊﻴﺎﺓ ﺑﻨﻔﺴﻬﺎ.
ﺍﳌﺎﺩﺓ :١١٧ﺍﳌﺮﺃﺓ ﺗﻌﻴﺶ ﰲ ﺣﻴﺎﺓ ﻋﺎﻣﺔ ﻭﰲ ﺣﻴﺎﺓ ﺧﺎﺻﺔ .ﻓﻔﻲ ﺍﳊﻴﺎﺓ ﺍﻟﻌﺎﻣﺔ
ﳚﻮﺯ ﺃﻥ ﺗﻌﻴﺶ ﻣﻊ ﺍﻟﻨﺴﺎﺀ ﻭﺍﻟﺮﺟﺎﻝ ﺍﶈﺎﺭﻡ ﻭﺍﻟﺮﺟﺎﻝ ﺍﻷﺟﺎﻧـﺐ
ﻋﻠﻰ ﺃﻥ ﻻ ﻳﻈﻬﺮ ﻣﻨﻬﺎ ﺇﻻ ﻭﺟﻬﻬﺎ ﻭﻛﻔﺎﻫﺎ ،ﻏﲑ ﻣﺘﱪﺟـﺔ ﻭﻻ
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ﻣﺘﺒﺬّﻟﺔ .ﻭﺃﻣﺎ ﰲ ﺍﳊﻴﺎﺓ ﺍﳋﺎﺻﺔ ﻓﻼ ﳚﻮﺯ ﺃﻥ ﺗﻌﻴﺶ ﺇﻻ ﻣﻊ ﺍﻟﻨﺴﺎﺀ
ﺃﻭ ﻣﻊ ﳏﺎﺭﻣﻬﺎ ﻭﻻ ﳚﻮﺯ ﺃﻥ ﺗﻌﻴﺶ ﻣﻊ ﺍﻟﺮﺟﺎﻝ ﺍﻷﺟﺎﻧﺐ .ﻭﰲ
ﻛﻠﺘﺎ ﺍﳊﻴﺎﺗﲔ ﺗﺘﻘﻴﺪ ﲜﻤﻴﻊ ﺃﺣﻜﺎﻡ ﺍﻟﺸﺮﻉ.
ﺍﳌﺎﺩﺓ - ١١٨ﲤﻨﻊ ﺍﳋﻠﻮﺓ ﺑﻐﲑ ﳏﺮﻡ ،ﻭﳝﻨﻊ ﺍﻟﺘﱪﺝ ﻭﻛﺸﻒ ﺍﻟﻌـﻮﺭﺓ
ﺃﻣﺎﻡ ﺍﻷﺟﺎﻧﺐ.
ﺍﳌﺎﺩﺓ - ١١٩ﳝﻨﻊ ﻛﻞ ﻣﻦ ﺍﻟﺮﺟﻞ ﻭﺍﳌﺮﺃﺓ ﻣﻦ ﻣﺒﺎﺷﺮﺓ ﺃﻱ ﻋﻤﻞ ﻓﻴـﻪ
ﺧﻄﺮ ﻋﻠﻰ ﺍﻷﺧﻼﻕ ،ﺃﻭ ﻓﺴﺎﺩ ﰲ ﺍﺠﻤﻟﺘﻤﻊ.
ﺍﳌﺎﺩﺓ - ١٢٠ﺍﳊﻴﺎﺓ ﺍﻟﺰﻭﺟﻴﺔ ﺣﻴﺎﺓ ﺍﻃﻤﺌﻨﺎﻥ ،ﻭﻋﺸﺮﺓ ﺍﻟﺰﻭﺟﲔ ﻋﺸﺮﺓ
ﺻﺤﺒﺔ .ﻭﻗﻮﺍﻣﺔ ﺍﻟﺰﻭﺝ ﻋﻠﻰ ﺍﻟﺰﻭﺟﺔ ﻗﻮﺍﻣﺔ ﺭﻋﺎﻳﺔ ﻻ ﻗﻮﺍﻣﺔ ﺣﻜﻢ ﻭﻗﺪ ﻓﺮﺿﺖ
ﻋﻠﻴﻬﺎ ﺍﻟﻄﺎﻋﺔ ،ﻭﻓﺮﺽ ﻋﻠﻴﻪ ﻧﻔﻘﺘﻬﺎ ﺣﺴﺐ ﺍﳌﻌﺮﻭﻑ ﳌﺜﻠﻬﺎ.
ﺍﳌﺎﺩﺓ - ١٢١ﻳﺘﻌﺎﻭﻥ ﺍﻟﺰﻭﺟﺎﻥ ﰲ ﺍﻟﻘﻴﺎﻡ ﺑﺄﻋﻤﺎﻝ ﺍﻟﺒﻴﺖ ﺗﻌﺎﻭﻧﹰﺎ ﺗﺎﻣﺎﹰ،
ﻭﻋﻠﻰ ﺍﻟﺰﻭﺝ ﺃﻥ ﻳﻘﻮﻡ ﲜﻤﻴﻊ ﺍﻷﻋﻤﺎﻝ ﺍﻟﱵ ﻳﻘﺎﻡ ﻬﺑﺎ ﺧﺎﺭﺝ ﺍﻟﺒﻴـﺖ ،ﻭﻋﻠـﻰ
ﺍﻟﺰﻭﺟﺔ ﺃﻥ ﺗﻘﻮﻡ ﲜﻤﻴﻊ ﺍﻷﻋﻤﺎﻝ ﺍﻟﱵ ﻳﻘﺎﻡ ﻬﺑﺎ ﺩﺍﺧﻞ ﺍﻟﺒﻴﺖ ﺣﺴﺐ ﺍﺳﺘﻄﺎﻋﺘﻬﺎ.
ﻭﻋﻠﻴﻪ ﺃﻥ ﳛﻀﺮ ﳍﺎ ﺧﺪﺍﻣﹰﺎ ﺑﺎﻟﻘﺪﺭ ﺍﻟﺬﻱ ﻳﻜﻔﻲ ﻟﻘـﻀﺎﺀ ﺍﳊﺎﺟـﺎﺕ ﺍﻟـﱵ ﻻ
ﺗﺴﺘﻄﻴﻊ ﺍﻟﻘﻴﺎﻡ ﻬﺑﺎ.
ﺍﳌﺎﺩﺓ - ١٢٢ﻛﻔﺎﻟﺔ ﺍﻟﺼﻐﺎﺭ ﻭﺍﺟﺐ ﻋﻠﻰ ﺍﳌﺮﺃﺓ ﻭﺣﻖ ﳍـﺎ ﺳـﻮﺍﺀ
ﺃﻛﺎﻧﺖ ﻣﺴﻠﻤﺔ ﺃﻡ ﻏﲑ ﻣﺴﻠﻤﺔ ﻣﺎ ﺩﺍﻡ ﺍﻟﺼﻐﲑ ﳏﺘﺎﺟﹰﺎ ﺇﱃ ﻫﺬﻩ ﺍﻟﻜﻔﺎﻟـﺔ .ﻓـﺈﻥ
ﺍﺳﺘﻐﲎ ﻋﻨﻬﺎ ﻳﻨﻈﺮ ،ﻓﺈﻥ ﻛﺎﻧﺖ ﺍﳊﺎﺿﻨﺔ ﻭﺍﻟﻮﱄ ﻣـﺴﻠﻤﲔ ُﺧﻴﱢـ َﺮ ﺍﻟـﺼﻐﲑ ﰲ
ﺍﻹﻗﺎﻣﺔ ﻣﻊ ﻣﻦ ﻳﺮﻳﺪ ﻓﻤﻦ ﳜﺘﺎﺭﻩ ﻟﻪ ﺃﻥ ﻳﻨﻀﻢ ﺇﻟﻴﻪ ﺳﻮﺍﺀ ﺃﻛﺎﻥ ﺍﻟﺮﺟﻞ ﺃﻡ ﺍﳌﺮﺃﺓ،
ﻭﻻ ﻓﺮﻕ ﰲ ﺍﻟﺼﻐﲑ ﺑﲔ ﺃﻥ ﻳﻜﻮﻥ ﺫﻛﺮﹰﺍ ﺃﻭ ﺃﻧﺜﻰ .ﺃﻣﺎ ﺇﻥ ﻛﺎﻥ ﺃﺣـﺪﳘﺎ ﻏـﲑ
ﻣﺴﻠﻢ ﻓﻼ ﳜﲑ ﺑﻴﻨﻬﻤﺎ ﺑﻞ ﻳُﻀﻢ ﺇﱃ ﺍﳌﺴﻠﻢ ﻣﻨﻬﻤﺎ.
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ﺍﻟﻨﻈـﺎﻡ ﺍﻻﻗﺘﺼﺎﺩﻱ
ﺍﳌﺎﺩﺓ - ١٢٣ﺳﻴﺎﺳﺔ ﺍﻻﻗﺘﺼﺎﺩ ﻫـﻲ ﺍﻟﻨﻈـﺮﺓ ﺇﱃ ﻣـﺎ ﳚـﺐ ﺃﻥ
ﻳﻜﻮﻥ ﻋﻠﻴﻪ ﺍﺠﻤﻟﺘﻤﻊ ﻋﻨﺪ ﺍﻟﻨﻈﺮﺓ ﺇﱃ ﺇﺷﺒﺎﻉ ﺍﳊﺎﺟـﺎﺕ ﻓﹶـُﻴﺠْـﻌَــ ﹸﻞ ﻣـﺎ
ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻴﻪ ﺍﺠﻤﻟﺘﻤﻊ ﺃﺳﺎﺳﹰﺎ ﻹﺷﺒﺎﻉ ﺍﳊﺎﺟﺎﺕ.
ﺍﳌﺎﺩﺓ - ١٢٤ﺍﳌﺸﻜﻠﺔ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﻫﻲ ﺗﻮﺯﻳﻊ ﺍﻷﻣﻮﺍﻝ ﻭﺍﳌﻨﺎﻓﻊ ﻋﻠﻰ
ﲨﻴﻊ ﺃﻓﺮﺍﺩ ﺍﻟﺮﻋﻴﺔ ﻭﲤﻜﻴﻨﻬﻢ ﻣﻦ ﺍﻻﻧﺘﻔﺎﻉ ﻬﺑﺎ ﺑﺘﻤﻜﻴﻨﻬﻢ ﻣﻦ ﺣﻴﺎﺯﻬﺗـﺎ ﻭﻣـﻦ
ﺍﻟﺴﻌﻲ ﳍﺎ.
ﻀ َﻤ َﻦ ﺇﺷﺒﺎﻉ ﲨﻴﻊ ﺍﳊﺎﺟـﺎﺕ ﺍﻷﺳﺎﺳـﻴﺔ ﺍﳌﺎﺩﺓ - ١٢٥ﳚﺐ ﺃﻥ ﻳُ ْ
ﻀ َﻤ َﻦ ﲤﻜﲔ ﻛﻞ ﻓﺮﺩ ﻣﻨﻬﻢ ﻣـﻦ ﳉﻤﻴﻊ ﺍﻷﻓﺮﺍﺩ ﻓﺮﺩﹰﺍ ﻓﺮﺩﹰﺍ ﺇﺷﺒﺎﻋﹰﺎ ﻛﻠﻴﹰﺎ .ﻭﺃﻥ ﻳُ ْ
ﺇﺷﺒﺎﻉ ﺍﳊﺎﺟﺎﺕ ﺍﻟﻜﻤﺎﻟﻴﺔ ﻋﻠﻰ ﺃﺭﻓﻊ ﻣﺴﺘﻮﻯ ﻣﺴﺘﻄﺎﻉ.
ﺍﳌﺎﺩﺓ - ١٢٦ﺍﳌﺎﻝ ﷲ ﻭﺣﺪﻩ ﻭﻫﻮ ﺍﻟﺬﻱ ﺍﺳﺘﺨﻠﻒ ﺑﲏ ﺍﻹﻧﺴﺎﻥ ﻓﻴﻪ
ﻓﺼﺎﺭ ﳍﻢ ﻬﺑﺬﺍ ﺍﻻﺳﺘﺨﻼﻑ ﺍﻟﻌﺎﻡ ﺣﻖ ﻣﻠﻜﻴﺘﻪ ،ﻭﻫﻮ ﺍﻟﺬﻱ ﺃﺫﻥ ﻟﻠﻔﺮﺩ ﲝﻴﺎﺯﺗـﻪ
ﻓﺼﺎﺭ ﻟﻪ ﻬﺑﺬﺍ ﺍﻹﺫﻥ ﺍﳋﺎﺹ ﻣﻠﻜﻴﺘﻪ ﺑﺎﻟﻔﻌﻞ.
ﺍﳌﺎﺩﺓ - ١٢٧ﺍﳌﻠﻜﻴﺔ ﺛﻼﺛﺔ ﺃﻧـﻮﺍﻉ :ﻣﻠﻜﻴـﺔ ﻓﺮﺩﻳـﺔ ،ﻭﻣﻠﻜﻴـﺔ
ﻋﺎﻣﺔ ،ﻭﻣﻠﻜﻴﺔ ﺍﻟﺪﻭﻟﺔ.
ﺍﳌﺎﺩﺓ - ١٢٨ﺍﳌﻠـﻜـﻴﺔ ﺍﻟﻔـﺮﺩﻳﺔ ﻫﻲ ﺣﻜـﻢ ﺷـﺮﻋﻲ ﻣﻘـﺪﺭ
ﺑﺎﻟﻌﲔ ﺃﻭ ﺍﳌﻨﻔـﻌـﺔ ﻳﻘـﺘـﻀﻲ ﲤﻜﲔ ﻣﻦ ﻳﻀﺎﻑ ﺇﻟﻴﻪ ﻣﻦ ﺍﻧﺘﻔﺎﻋﻪ ﺑﺎﻟﺸﻲﺀ
ﻭﺃﺧﺬ ﺍﻟﻌﻮﺽ ﻋﻨﻪ.
ﺍﳌﺎﺩﺓ - ١٢٩ﺍﳌﻠﻜـﻴﺔ ﺍﻟﻌﺎﻣـﺔ ﻫـﻲ ﺇﺫﻥ ﺍﻟـﺸﺎﺭﻉ ﻟﻠﺠﻤﺎﻋـﺔ
ﺑﺎﻻﺷـﺘﺮﺍﻙ ﰲ ﺍﻻﻧـﺘـﻔـﺎﻉ ﺑﺎﻟﻌـﲔ.
ﺍﳌﺎﺩﺓ - ١٣٠ﻛﻞ ﻣﺎﻝ ﻣﺼﺮﻓﻪ ﻣﻮﻗﻮﻑ ﻋﻠﻰ ﺭﺃﻱ ﺍﳋﻠﻴﻔﺔ ﻭﺍﺟﺘﻬﺎﺩﻩ
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ﻳﻌﺘﱪ ﻣﻠﻜﹰﺎ ﻟﻠﺪﻭﻟﺔ ،ﻛﺄﻣﻮﺍﻝ ﺍﻟﻀﺮﺍﺋﺐ ﻭﺍﳋﺮﺍﺝ ﻭﺍﳉﺰﻳﺔ.
ﺍﳌﺎﺩﺓ - ١٣١ﺍﳌﻠﻜﻴﺔ ﺍﻟﻔﺮﺩﻳﺔ ﰲ ﺍﻷﻣﻮﺍﻝ ﺍﳌﻨﻘﻮﻟﺔ ﻭﻏﲑ ﺍﳌﻨﻘﻮﻟﺔ ﻣﻘﻴﺪﺓ
ﺑﺎﻷﺳﺒﺎﺏ ﺍﻟﺸﺮﻋﻴﺔ ﺍﳋﻤﺴﺔ ﻭﻫﻲ:
ﺃ -ﺍﻟﻌﻤﻞ.
ﺏ -ﺍﻹﺭﺙ.
ﺝ -ﺍﳊﺎﺟﺔ ﺇﱃ ﺍﳌﺎﻝ ﻷﺟﻞ ﺍﳊﻴﺎﺓ.
ﺩ -ﺇﻋﻄﺎﺀ ﺍﻟﺪﻭﻟﺔ ﻣﻦ ﺃﻣﻮﺍﳍﺎ ﻟﻠﺮﻋﻴﺔ.
ﻫـ -ﺍﻷﻣـﻮﺍﻝ ﺍﻟـﱵ ﻳـﺄﺧـﺬﻫـﺎ ﺍﻷﻓـﺮﺍﺩ ﺩﻭﻥ ﻣﻘﺎﺑﻞ ﻣـﺎﻝ
ﺃﻭ ﺟﻬﺪ.
ﺍﳌﺎﺩﺓ - ١٣٢ﺍﻟﺘﺼﺮﻑ ﺑﺎﳌﻠﻜﻴﺔ ُﻣ ﹶﻘﱠﻴ ٌﺪ ﺑﺈﺫﻥ ﺍﻟﺸﺎﺭﻉ ،ﺳﻮﺍﺀ ﺃﻛـﺎﻥ
ﻑ ﻭﺍﻟﺘـﺮﻑ ﻭﺍﻟﺘﻘـﺘﲑ، ﺗﺼﺮﻓﹰﺎ ﺑﺎﻹﻧﻔﺎﻕ ﺃﻭ ﺗﺼﺮﻓﹰﺎ ﺑﺘﻨﻤﻴﺔ ﺍﳌﻠﻚ .ﹶﻓﻴُ ْﻤَﻨﻊُ ﺍﻟﺴﱠ َﺮ ُ
ﻭﺗُ ْﻤَﻨﻊُ ﺍﻟﺸﺮﻛﺎﺕ ﺍﻟﺮﺃﲰﺎﻟﻴﺔ ﻭﺍﳉﻤﻌﻴﺎﺕ ﺍﻟﺘﻌﺎﻭﻧﻴﺔ ﻭﺳﺎﺋﺮ ﺍﳌﻌﺎﻣﻼﺕ ﺍﳌﺨﺎﻟﻔـﺔ
ﻟﻠﺸﺮﻉ ،ﻭﳝﻨﻊ ﺍﻟﺮﺑﺎ ﻭﺍﻟﻐﱭ ﺍﻟﻔﺎﺣﺶ ﻭﺍﻻﺣﺘﻜﺎﺭ ﻭﺍﻟﻘﻤﺎﺭ ﻭﻣﺎ ﺷﺎﺑﻪ ﺫﻟﻚ.
ﺍﳌﺎﺩﺓ - ١٣٣ﺍﻷﺭﺽ ﺍﻟﻌﺸﺮﻳﺔ ﻫﻲ ﺍﻟﱵ ﺃﺳﻠﻢ ﺃﻫﻠﻬﺎ ﻋﻠﻴﻬـﺎ ﻭﺃﺭﺽ
ﺟﺰﻳﺮﺓ ﺍﻟﻌﺮﺏ ،ﻭﺍﻷﺭﺽ ﺍﳋﺮﺍﺟﻴﺔ ﻫﻲ ﺍﻟﱵ ﻓﺘﺤﺖ ﺣﺮﺑﹰﺎ ﺃﻭ ﺻﻠﺤﹰﺎ ﻣﺎ ﻋـﺪﺍ
ﺟﺰﻳﺮﺓ ﺍﻟﻌﺮﺏ ،ﻭﺍﻷﺭﺽ ﺍﻟﻌﺸﺮﻳﺔ ﳝﻠﻚ ﺍﻷﻓﺮﺍﺩ ﺭﻗﺒﺘﻬﺎ ﻭﻣﻨﻔﻌﺘﻬﺎ .ﻭﺃﻣﺎ ﺍﻷﺭﺽ
ﺍﳋﺮﺍﺟﻴﺔ ﻓﺮﻗﺒﺘﻬﺎ ﻣﻠﻚ ﻟﻠﺪﻭﻟﺔ ﻭﻣﻨﻔﻌﺘﻬﺎ ﳝﻠﻜﻬﺎ ﺍﻷﻓﺮﺍﺩ ،ﻭﳛﻖ ﻟﻜﻞ ﻓﺮﺩ ﺗﺒﺎﺩﻝ
ﺍﻷﺭﺽ ﺍﻟﻌﺸﺮﻳﺔ ،ﻭﻣﻨﻔﻌﺔ ﺍﻷﺭﺽ ﺍﳋﺮﺍﺟﻴﺔ ﺑﺎﻟﻌﻘﻮﺩ ﺍﻟﺸﺮﻋﻴﺔ ﻭﺗﻮﺭﺙ ﻋﻨـﻬﻢ
ﻛﺴﺎﺋﺮ ﺍﻷﻣﻮﺍﻝ.
ﺍﳌﺎﺩﺓ - ١٣٤ﺍﻷﺭﺽ ﺍﳌﻮﺍﺕ ﲤﻠﻚ ﺑﺎﻹﺣﻴﺎﺀ ﻭﺍﻟﺘﺤﺠﲑ ،ﻭﺃﻣﺎ ﻏـﲑ
ﺍﳌﻮﺍﺕ ﻓﻼ ﲤﻠﻚ ﺇﻻ ﺑﺴﺒﺐ ﺷﺮﻋﻲ ﻛﺎﻹﺭﺙ ﻭﺍﻟﺸﺮﺍﺀ ﻭﺍﻹﻗﻄﺎﻉ.
ﺍﳌﺎﺩﺓ - ١٣٥ﳝﻨﻊ ﺗﺄﺟﲑ ﺍﻷﺭﺽ ﻟﻠﺰﺭﺍﻋﺔ ﻣﻄﻠﻘﹰﺎ ﺳـﻮﺍﺀ ﺃﻛﺎﻧـﺖ
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ﺧﺮﺍﺟﻴﺔ ﺃﻡ ﻋﺸﺮﻳﺔ ،ﻛﻤﺎ ﲤﻨﻊ ﺍﳌﺰﺍﺭﻋﺔ ،ﺃﻣﺎ ﺍﳌﺴﺎﻗﺎﺓ ﻓﺠﺎﺋﺰﺓ ﻣﻄﻠﻘﹰﺎ.
ﺍﳌﺎﺩﺓ - ١٣٦ﳚﱪ ﻛﻞ ﻣﻦ ﻣﻠﻚ ﺃﺭﺿﹰﺎ ﻋﻠﻰ ﺍﺳـﺘﻐﻼﳍﺎ ﻭﻳﻌﻄـﻰ
ﺍﶈﺘﺎﺝ ﻣﻦ ﺑﻴﺖ ﺍﳌﺎﻝ ﻣﺎ ﳝﻜﻨﻪ ﻣﻦ ﻫﺬﺍ ﺍﻻﺳﺘﻐﻼﻝ .ﻭﻛﻞ ﻣﻦ ﻳﻬﻤـﻞ ﺍﻷﺭﺽ
ﺛﻼﺙ ﺳﻨﲔ ﻣﻦ ﻏﲑ ﺍﺳﺘﻐﻼﻝ ﺗﺆﺧﺬ ﻣﻨﻪ ﻭﺗﻌﻄﻰ ﻟﻐﲑﻩ.
ﺍﳌﺎﺩﺓ - ١٣٧ﺗﺘﺤﻘﻖ ﺍﳌﻠﻜﻴﺔ ﺍﻟﻌﺎﻣﺔ ﰲ ﺛﻼﺛﺔ ﺃﺷﻴﺎﺀ ﻫﻲ:
ﺃ -ﻛﻞ ﻣﺎ ﻫﻮ ﻣﻦ ﻣﺮﺍﻓﻖ ﺍﳉﻤﺎﻋﺔ ﻛﺴﺎﺣﺎﺕ ﺍﻟﺒﻠﺪﺓ.
ﺏ -ﺍﳌﻌﺎﺩﻥ ﺍﻟﱵ ﻻ ﺗﻨﻘﻄﻊ ﻛﻤﻨﺎﺑﻊ ﺍﻟﺒﺘﺮﻭﻝ.
ﺝ -ﺍﻷﺷﻴﺎﺀ ﺍﻟـﱵ ﻃﺒﻴﻌﺘـﻬﺎ ﲤﻨـﻊ ﺍﺧﺘـﺼﺎﺹ ﺍﻟﻔـﺮﺩ ﲝﻴﺎﺯﻬﺗـﺎ
ﻛﺎﻷﻬﻧﺎﺭ.
ﺍﳌﺎﺩﺓ - ١٣٨ﺍﳌﺼﻨﻊ ﻣﻦ ﺣﻴﺚ ﻫﻮ ﻣﻦ ﺍﻷﻣـﻼﻙ ﺍﻟﻔﺮﺩﻳـﺔ ﺇﻻ ﺃﻥ
ﺍﳌﺼﻨﻊ ﻳﺄﺧﺬ ﺣﻜﻢ ﺍﳌﺎﺩﺓ ﺍﻟﱵ ﻳﺼﻨﻌﻬﺎ .ﻓﺈﻥ ﻛﺎﻧﺖ ﺍﳌﺎﺩﺓ ﻣﻦ ﺍﻷﻣﻼﻙ ﺍﻟﻔﺮﺩﻳﺔ
ﻛﺎﻥ ﺍﳌﺼﻨﻊ ﻣﻠﻜﹰﺎ ﻓﺮﺩﻳﹰﺎ ﻛﻤﺼﺎﻧﻊ ﺍﻟﻨﺴﻴﺞ .ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﳌﺎﺩﺓ ﻣـﻦ ﺍﻷﻣـﻼﻙ
ﺍﻟﻌﺎﻣﺔ ﻛﺎﻥ ﺍﳌﺼﻨﻊ ﻣﻠﻜﹰﺎ ﻋﺎﻣﹰﺎ ﻛﻤﺼﺎﻧﻊ ﺍﺳﺘﺨﺮﺍﺝ ﺍﳊﺪﻳﺪ.
ﺍﳌﺎﺩﺓ - ١٣٩ﻻ ﳚﻮﺯ ﻟﻠﺪﻭﻟﺔ ﺃﻥ ﲢﻮّﻝ ﻣﻠﻜﻴﺔ ﻓﺮﺩﻳـﺔ ﺇﱃ ﻣﻠﻜﻴـﺔ
ﻋﺎﻣﺔ ،ﻷﻥ ﺍﳌﻠﻜﻴﺔ ﺍﻟﻌﺎﻣﺔ ﺛﺎﺑﺘﺔ ﰲ ﻃﺒﻴﻌﺔ ﺍﳌﺎﻝ ﻭﺻﻔﺘﻪ ﻻ ﺑﺮﺃﻱ ﺍﻟﺪﻭﻟﺔ.
ﺍﳌﺎﺩﺓ - ١٤٠ﻟﻜﻞ ﻓﺮﺩ ﻣﻦ ﺃﻓﺮﺍﺩ ﺍﻷﻣﺔ ﺣﻖ ﺍﻻﻧﺘﻔﺎﻉ ﲟﺎ ﻫﻮ ﺩﺍﺧـﻞ
ﰲ ﺍﳌﻠﻜﻴﺔ ﺍﻟﻌﺎﻣﺔ ،ﻭﻻ ﳚﻮﺯ ﻟﻠﺪﻭﻟﺔ ﺃﻥ ﺗﺄﺫﻥ ﻷﺣﺪ ﺩﻭﻥ ﺑﺎﻗﻲ ﺍﻟﺮﻋﻴﺔ ﲟﻠﻜﻴـﺔ
ﺍﻷﻣﻼﻙ ﺍﻟﻌﺎﻣﺔ ﺃﻭ ﺍﺳﺘﻐﻼﳍﺎ.
ﺍﳌﺎﺩﺓ - ١٤١ﳚﻮﺯ ﻟﻠﺪﻭﻟﺔ ﺃﻥ ﲢﻤﻲ ﻣﻦ ﺍﻷﺭﺽ ﺍﳌﻮﺍﺕ ﻭﳑـﺎ ﻫـﻮ
ﺩﺍﺧﻞ ﰲ ﺍﳌﻠﻜﻴﺔ ﺍﻟﻌﺎﻣﺔ ﻷﻳﺔ ﻣﺼﻠﺤﺔ ﺗﺮﺍﻫﺎ ﻣﻦ ﻣﺼﺎﱀ ﺍﻟﺮﻋﻴﺔ.
ﺍﳌﺎﺩﺓ - ١٤٢ﳝﻨﻊ ﻛﻨـﺰ ﺍﳌﺎﻝ ﻭﻟﻮ ﺃﺧﺮﺟﺖ ﺯﻛﺎﺗﻪ.
ﺍﳌﺎﺩﺓ - ١٤٣ﲡﱮ ﺍﻟﺰﻛﺎﺓ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ،ﻭﺗﺆﺧﺬ ﻋﻠﻰ ﺍﻷﻣﻮﺍﻝ ﺍﻟﱵ
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ﻋﲔ ﺍﻟﺸﺮﻉ ﺍﻷﺧﺬ ﻣﻨﻬﺎ ﻣﻦ ﻧﻘﺪ ﻭﻋﺮﻭﺽ ﲡﺎﺭﺓ ﻭﻣﻮﺍﺵ ﻭﺣﺒﻮﺏ .ﻭﻻ ﺗﺆﺧﺬ
ﻣﻦ ﻏﲑ ﻣﺎ ﻭﺭﺩ ﺍﻟﺸﺮﻉ ﺑﻪ .ﻭﺗﺆﺧﺬ ﻣﻦ ﻛﻞ ﻣﺎﻟﻚ ﺳﻮﺍﺀ ﺃﻛﺎﻥ ﻣﻜﻠﻔﹰﺎ ﻛﺎﻟﺒﺎﻟﻎ
ﺍﻟﻌﺎﻗﻞ ﺃﻡ ﻏﲑ ﻣﻜﻠﻒ ﻛﺎﻟﺼﱯ ﻭﺍﺠﻤﻟﻨﻮﻥ ،ﻭﺗﻮﺿﻊ ﰲ ﺑﺎﺏ ﺧﺎﺹ ﻣـﻦ ﺑﻴـﺖ
ﺍﳌﺎﻝ ،ﻭﻻ ﺗﺼﺮﻑ ﺇﻻ ﻟﻮﺍﺣﺪ ﺃﻭ ﺃﻛﺜﺮ ﻣﻦ ﺍﻷﺻﻨﺎﻑ ﺍﻟﺜﻤﺎﻧﻴﺔ ﺍﻟﺬﻳﻦ ﺫﻛـﺮﻫﻢ
ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ.
ﺍﳌﺎﺩﺓ - ١٤٤ﲡﱮ ﺍﳉﺰﻳﺔ ﻣﻦ ﺍﻟﺬﻣﻴﲔ ،ﻭﺗﺆﺧﺬ ﻋﻠﻰ ﺍﻟﺮﺟﺎﻝ ﺍﻟﺒﺎﻟﻐﲔ
ﺑﻘﺪﺭ ﻣﺎ ﳛﺘﻤﻠﻮﻬﻧﺎ ،ﻭﻻ ﺗﺆﺧﺬ ﻋﻠﻰ ﺍﻟﻨﺴﺎﺀ ﻭﻻ ﻋﻠﻰ ﺍﻷﻭﻻﺩ.
ﺍﳌﺎﺩﺓ - ١٤٥ﳚﱮ ﺍﳋـﺮﺍﺝ ﻋﻠـﻰ ﺍﻷﺭﺽ ﺍﳋﺮﺍﺟﻴـﺔ ﺑﻘــﺪﺭ
ﺍﺣﺘـﻤـﺎﳍﺎ ،ﻭﺃﻣـﺎ ﺍﻷﺭﺽ ﺍﻟﻌﺸﺮﻳﺔ ﻓﺘﺠﱮ ﻣﻨﻬﺎ ﺍﻟﺰﻛﺎﺓ ﻋﻠﻰ ﺍﻟﻨﺎﺗﺞ ﺍﻟﻔﻌﻠﻲ.
ﺍﳌﺎﺩﺓ - ١٤٦ﺗﺴﺘﻮﰱ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺍﻟﻀﺮﻳﺒﺔ ﺍﻟﱵ ﺃﺟـﺎﺯ ﺍﻟـﺸﺮﻉ
ﺍﺳﺘﻴﻔﺎﺀﻫﺎ ﻟﺴﺪ ﻧﻔﻘﺎﺕ ﺑﻴﺖ ﺍﳌﺎﻝ ،ﻋﻠﻰ ﺷﺮﻁ ﺃﻥ ﻳﻜﻮﻥ ﺍﺳﺘﻴﻔﺎﺅﻫﺎ ﳑﺎ ﻳﺰﻳـﺪ
ﻋﻠﻰ ﺍﳊﺎﺟﺎﺕ ﺍﻟﱵ ﳚﺐ ﺗﻮﻓﲑﻫﺎ ﻟﺼﺎﺣﺐ ﺍﳌﺎﻝ ﺑﺎﳌﻌﺮﻭﻑ ،ﻭﺃﻥ ﻳﺮﺍﻋﻰ ﻓﻴﻬـﺎ
ﻛﻔﺎﻳﺘﻬﺎ ﻟﺴﺪ ﺣﺎﺟﺎﺕ ﺍﻟﺪﻭﻟﺔ.
ﺍﳌﺎﺩﺓ - ١٤٧ﻛﻞ ﻣﺎ ﺃﻭﺟﺐ ﺍﻟﺸﺮﻉ ﻋﻠﻰ ﺍﻷﻣﺔ ﺍﻟﻘﻴـﺎﻡ ﺑـﻪ ﻣـﻦ
ﺍﻷﻋﻤﺎﻝ ﻭﻟﻴﺲ ﰲ ﺑﻴﺖ ﺍﳌﺎﻝ ﻣﺎﻝ ﻟﻠﻘﻴﺎﻡ ﺑﻪ ﻓﺈﻥ ﻭﺟﻮﺑﻪ ﻳﻨﺘﻘﻞ ﻋﻠـﻰ ﺍﻷﻣـﺔ،
ﻭﻟﻠـﺪﻭﻟـﺔ ﺣﻴﻨﺌﺬ ﺍﳊـﻖ ﰲ ﺃﻥ ﲢﺼﻠﻪ ﻣﻦ ﺍﻷﻣﺔ ﺑﻔﺮﺽ ﺍﻟﻀﺮﻳﺒﺔ ﻋﻠﻴﻬـﺎ.
ﻭﻣﺎ ﱂ ﳚﺐ ﻋﻠﻰ ﺍﻷﻣـﺔ ﺷـﺮﻋﹰﺎ ﺍﻟﻘﻴﺎﻡ ﺑﻪ ﻻ ﳚﻮﺯ ﻟﻠﺪﻭﻟﺔ ﺃﻥ ﺗﻔـﺮﺽ ﺃﻳـﺔ
ﺿﺮﻳﺒﺔ ﻣﻦ ﺃﺟﻠﻪ ،ﻓﻼ ﳚـﻮﺯ ﺃﻥ ﺗﺄﺧـﺬ ﺭﺳـﻮﻣــﹰﺎ ﻟﻠﻤـﺤــﺎﻛﻢ ﺃﻭ
ﺍﻟﺪﻭﺍﺋﺮ ﺃﻭ ﻟﻘﻀﺎﺀ ﺃﻳﺔ ﻣﺼﻠﺤﺔ.
ﺍﳌﺎﺩﺓ - ١٤٨ﳌﻴﺰﺍﻧﻴﺔ ﺍﻟﺪﻭﻟﺔ ﺃﺑﻮﺍﺏ ﺩﺍﺋﻤﻴﺔ ﻗﺮﺭﻬﺗﺎ ﺃﺣﻜﺎﻡ ﺷـﺮﻋﻴﺔ.
ﻭﺃﻣﺎ ﻓﺼﻮﻝ ﺍﳌﻴﺰﺍﻧﻴﺔ ﻭﺍﳌﺒﺎﻟﻎ ﺍﻟﱵ ﻳﺘﻀﻤﻨﻬﺎ ﻛﻞ ﻓﺼﻞ ،ﻭﺍﻷﻣﻮﺭ ﺍﻟﱵ ﲣﺼﺺ ﳍﺎ
ﻫﺬﻩ ﺍﳌﺒﺎﻟﻎ ﰲ ﻛﻞ ﻓﺼﻞ ،ﻓﺈﻥ ﺫﻟﻚ ﻣﻮﻛﻮﻝ ﻟﺮﺃﻱ ﺍﳋﻠﻴﻔﺔ ﻭﺍﺟﺘﻬﺎﺩﻩ.
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ﺍﳌﺎﺩﺓ - ١٤٩ﻭﺍﺭﺩﺍﺕ ﺑﻴﺖ ﺍﳌﺎﻝ ﺍﻟﺪﺍﺋﻤﻴﺔ ﻫﻲ ﺍﻟﻔﻲﺀ ﻛﻠﻪ ،ﻭﺍﳉﺰﻳﺔ،
ﻭﺍﳋﺮﺍﺝ ،ﻭﲬﺲ ﺍﻟﺮﻛﺎﺯ ،ﻭﺍﻟﺰﻛﺎﺓ .ﻭﺗﺆﺧﺬ ﻫﺬﻩ ﺍﻷﻣﻮﺍﻝ ﺩﺍﺋﻤﻴﹰﺎ ﺳﻮﺍﺀ ﺃﻛﺎﻧﺖ
ﻫﻨﺎﻟﻚ ﺣﺎﺟﺔ ﺃﻡ ﱂ ﺗﻜﻦ.
ـﺔ
ـﺎﻝ ﺍﻟﺪﺍﺋﻤﻴــﺖ ﺍﳌـ ـﻒ ﻭﺍﺭﺩﺍﺕ ﺑﻴـ ـﺎﺩﺓ - ١٥٠ﺇﺫﺍ ﱂ ﺗﻜـ ﺍﳌـ
ﻟﻨﻔﻘﺎﺕ ﺍﻟﺪﻭﻟﺔ ﻓﺈﻥ ﳍﺎ ﺃﻥ ﲢـﺼﻞ ﻣـﻦ ﺍﳌـﺴﻠﻤﲔ ﺿـﺮﺍﺋﺐ ،ﻭﳚـﺐ ﺃﻥ
ﺗﺴﲑ ﰲ ﲢﺼﻴﻞ ﺍﻟﻀﺮﺍﺋﺐ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺘﺎﱄ:
ﺃ -ﻟﺴﺪ ﺍﻟﻨﻔﻘﺎﺕ ﺍﻟﻮﺍﺟﺒﺔ ﻋﻠﻰ ﺑﻴﺖ ﺍﳌﺎﻝ ﻟﻠﻔﻘﺮﺍﺀ ﻭﺍﳌﺴﺎﻛﲔ ﻭﺍﺑـﻦ
ﺍﻟﺴﺒﻴﻞ ﻭﻟﻠﻘﻴﺎﻡ ﺑﻔﺮﺽ ﺍﳉﻬﺎﺩ.
ﺏ -ﻟﺴﺪ ﺍﻟﻨﻔﻘﺎﺕ ﺍﻟﻮﺍﺟﺒﺔ ﻋﻠﻰ ﺑﻴﺖ ﺍﳌﺎﻝ ﻋﻠـﻰ ﺳـﺒﻴﻞ ﺍﻟﺒـﺪﻝ
ﻛﻨﻔﻘﺎﺕ ﺍﳌﻮﻇﻔﲔ ﻭﺃﺭﺯﺍﻕ ﺍﳉﻨﺪ ﻭﺗﻌﻮﻳﻀﺎﺕ ﺍﳊﻜﺎﻡ.
ﺝ -ﻟﺴﺪ ﺍﻟﻨﻔﻘﺎﺕ ﺍﻟﻮﺍﺟﺒﺔ ﻋﻠﻰ ﺑﻴﺖ ﺍﳌﺎﻝ ﻋﻠـﻰ ﻭﺟـﻪ ﺍﳌـﺼﻠﺤﺔ
ﻭﺍﻹﺭﻓﺎﻕ ﺩﻭﻥ ﺑﺪﻝ ﻛﺈﻧﺸﺎﺀ ﺍﻟﻄﺮﻗﺎﺕ ﻭﺍﺳﺘﺨﺮﺍﺝ ﺍﳌﻴـﺎﻩ ﻭﺑﻨـﺎﺀ ﺍﳌـﺴﺎﺟﺪ
ﻭﺍﳌﺪﺍﺭﺱ ﻭﺍﳌﺴﺘﺸﻔﻴﺎﺕ.
ﺩ -ﻟﺴﺪ ﺍﻟﻨﻔﻘـﺎﺕ ﺍﻟﻮﺍﺟﺒـﺔ ﻋﻠـﻰ ﺑﻴـﺖ ﺍﳌـﺎﻝ ﻋﻠـﻰ ﻭﺟـﻪ
ﺍﻟﻀﺮﻭﺭﺓ ﻛﺤﺎﺩﺙ ﻃﺮﺃ ﻋﻠﻰ ﺍﻟﺮﻋﻴﺔ ﻣﻦ ﳎﺎﻋﺔ ﺃﻭ ﻃﻮﻓﺎﻥ ﺃﻭ ﺯﻟﺰﺍﻝ.
ﺍﳌﺎﺩﺓ - ١٥١ﻳﻌﺘﱪ ﻣﻦ ﺍﻟﻮﺍﺭﺩﺍﺕ ﺍﻟﱵ ﺗﻮﺿﻊ ﰲ ﺑﻴﺖ ﺍﳌﺎﻝ ﺍﻷﻣﻮﺍﻝ
ﺍﻟﱵ ﺗﺆﺧﺬ ﻣﻦ ﺍﳉﻤﺎﺭﻙ ﻋﻠﻰ ﺛﻐﻮﺭ ﺍﻟﺒﻼﺩ ،ﻭﺍﻷﻣﻮﺍﻝ ﺍﻟﻨﺎﲡﺔ ﻣﻦ ﺍﳌﻠﻜﻴﺔ ﺍﻟﻌﺎﻣـﺔ
ﺃﻭ ﻣﻦ ﻣﻠﻜﻴﺔ ﺍﻟﺪﻭﻟﺔ ،ﻭﺍﻷﻣﻮﺍﻝ ﺍﳌﻮﺭﻭﺛﺔ ﻋﻤﻦ ﻻ ﻭﺍﺭﺙ ﻟﻪ ﻭﻣﺎﻝ ﺍﳌﺮﺗﺪﻳﻦ.
ﺍﳌﺎﺩﺓ - ١٥٢ﻧﻔﻘﺎﺕ ﺑﻴﺖ ﺍﳌﺎﻝ ﻣﻘﺴﻤﺔ ﻋﻠﻰ ﺳﺖ ﺟﻬﺎﺕ ﻫﻲ:
ﺃ -ﺍﻷﺻﻨﺎﻑ ﺍﻟﺜﻤﺎﻧﻴﺔ ﺍﻟﺬﻳﻦ ﻳﺴﺘﺤﻘﻮﻥ ﺃﻣﻮﺍﻝ ﺍﻟﺰﻛﺎﺓ ﻳﺼﺮﻑ ﳍﻢ ﻣﻦ
ﺑﺎﺏ ﺍﻟﺰﻛﺎﺓ.
ﺏ -ﺍﻟﻔﻘﺮﺍﺀ ﻭﺍﳌﺴﺎﻛﲔ ﻭﺍﺑﻦ ﺍﻟﺴﺒﻴﻞ ﻭﺍﳉﻬـﺎﺩ ﻭﺍﻟﻐـﺎﺭﻣﻮﻥ ﺇﺫﺍ ﱂ
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ﻳﻮﺟﺪ ﰲ ﺑﺎﺏ ﺃﻣﻮﺍﻝ ﺍﻟﺰﻛﺎﺓ ﻣﺎﻝ ﺻﺮﻑ ﳍﻢ ﻣﻦ ﻭﺍﺭﺩﺍﺕ ﺑﻴﺖ ﺍﳌﺎﻝ ﺍﻟﺪﺍﺋﻤﺔ،
ﻭﺇﺫﺍ ﱂ ﻳﻮﺟﺪ ﻻ ﻳﺼﺮﻑ ﻟﻠﻐﺎﺭﻣﲔ ﺷﻲﺀ .ﻭﺃﻣﺎ ﺍﻟﻔﻘﺮﺍﺀ ﻭﺍﳌﺴﺎﻛﲔ ﻭﺍﺑﻦ ﺍﻟﺴﺒﻴﻞ
ﻭﺍﳉﻬﺎﺩ ﻓﺘﺤﺼﻞ ﺿﺮﺍﺋﺐ ﻟﺴﺪ ﻧﻔﻘﺎﻬﺗﻢ ﻭﻳﻘﺘﺮﺽ ﻷﺟﻞ ﺫﻟﻚ ﰲ ﺣﺎﻟﺔ ﺧﻮﻑ
ﺍﻟﻔﺴﺎﺩ.
ﺝ -ﺍﻷﺷﺨﺎﺹ ﺍﻟﺬﻳﻦ ﻳﺆﺩﻭﻥ ﺧﺪﻣﺎﺕ ﻟﻠﺪﻭﻟﺔ ﻛﺎﳌﻮﻇﻔﲔ ﻭﺍﳊﻜـﺎﻡ
ﻭﺍﳉﻨﺪ ﻓﺈﻧﻪ ﻳﺼﺮﻑ ﳍﻢ ﻣﻦ ﺑﻴﺖ ﺍﳌﺎﻝ .ﻭﺇﺫﺍ ﱂ ﻳﻜﻒ ﻣﺎﻝ ﺑﻴﺖ ﺍﳌﺎﻝ ﲢـﺼﻞ
ﺿﺮﺍﺋﺐ ﰲ ﺍﳊﺎﻝ ﻟﺴﺪ ﻫﺬﻩ ﺍﻟﻨﻔﻘﺎﺕ ﻭﻳﻘﺘﺮﺽ ﻷﺟﻠـﻬﺎ ﰲ ﺣﺎﻟـﺔ ﺧـﻮﻑ
ﺍﻟﻔﺴﺎﺩ.
ﺩ -ﺍﳌــﺼﺎﱀ ﻭﺍﳌﺮﺍﻓــﻖ ﺍﻷﺳﺎﺳــﻴﺔ ﻛﺎﻟﻄﺮﻗــﺎﺕ ﻭﺍﳌــﺴﺎﺟﺪ
ﻭﺍﳌﺴﺘﺸﻔﻴﺎﺕ ﻭﺍﳌﺪﺍﺭﺱ ﻳﺼﺮﻑ ﻋﻠﻴﻬﺎ ﻣﻦ ﺑﻴﺖ ﺍﳌﺎﻝ ،ﻓـﺈﺫﺍ ﱂ ﻳـﻒ ﻣـﺎ
ﰲ ﺑﻴﺖ ﺍﳌﺎﻝ ﲢﺼﻞ ﺿﺮﺍﺋﺐ ﰲ ﺍﳊﺎﻝ ﻟﺴﺪ ﻫﺬﻩ ﺍﻟﻨﻔﻘﺎﺕ.
ﻫـ -ﺍﳌﺼﺎﱀ ﻭﺍﳌﺮﺍﻓﻖ ﺍﻟﻜﻤﺎﻟﻴـﺔ ﻳـﺼﺮﻑ ﻋﻠﻴﻬـﺎ ﻣـﻦ ﺑﻴـﺖ
ﺍﳌﺎﻝ ،ﻓﺈﺫﺍ ﱂ ﻳﻮﺟﺪ ﻣﺎ ﻳﻜﻔﻲ ﳍﺎ ﰲ ﺑﻴﺖ ﺍﳌﺎﻝ ﻻ ﻳﺼﺮﻑ ﳍﺎ ﻭﺗﺆﺟﻞ.
ﻭ -ﺍﳊﻮﺍﺩﺙ ﺍﻟﻄﺎﺭﺋﺔ ﻛﺎﻟﺰﻻﺯﻝ ﻭﺍﻟﻄﻮﻓﺎﻥ ﻳﺼﺮﻑ ﻋﻠﻴﻬﺎ ﻣﻦ ﺑﻴـﺖ
ﺍﳌﺎﻝ ،ﻭﺇﺫﺍ ﱂ ﻳﻮﺟﺪ ﻳﻘﺘﺮﺽ ﻷﺟﻠﻬﺎ ﺍﳌﺎﻝ ﰲ ﺍﳊﺎﻝ ﰒ ﻳﺴﺪﺩ ﻣﻦ ﺍﻟﻀﺮﺍﺋﺐ ﺍﻟﱵ
ﲡﻤﻊ.
ﺍﳌﺎﺩﺓ - ١٥٣ﺗـﻀـﻤـﻦ ﺍﻟـﺪﻭﻟـﺔ ﺇﳚــﺎﺩ ﺍﻷﻋـﻤــﺎﻝ
ﻟﻜـﻞ ﻣـﻦ ﳛﻤﻞ ﺍﻟﺘﺎﺑﻌﻴﺔ.
ﺍﳌﺎﺩﺓ - ١٥٤ﺍﳌﻮﻇـﻔـﻮﻥ ﻋﻨﺪ ﺍﻷﻓﺮﺍﺩ ﻭﺍﻟﺸﺮﻛﺎﺕ ﻛـﺎﳌﻮﻇﻔﲔ
ﻋﻨﺪ ﺍﻟﺪﻭﻟﺔ ﰲ ﲨـﻴﻊ ﺍﳊﻘﻮﻕ ﻭﺍﻟﻮﺍﺟﺒﺎﺕ ،ﻭﻛﻞ ﻣﻦ ﻳﻌﻤﻞ ﺑﺄﺟﺮ ﻫﻮ ﻣﻮﻇﻒ
ﻣﻬﻤﺎ ﺍﺧﺘﻠﻒ ﻧﻮﻉ ﺍﻟﻌﻤﻞ ﺃﻭ ﺍﻟﻌﺎﻣﻞ .ﻭﺇﺫﺍ ﺍﺧﺘﻠﻒ ﺍﻷﺟﲑ ﻭﺍﳌـﺴﺘﺄﺟﺮ ﻋﻠـﻰ
ﺤﻜﱠﻢُ ﻋﻘﺪ ﺍﻹﺟـﺎﺭﺓ ﺤﻜﱠﻢُ ﺃﺟﺮ ﺍﳌﺜﻞ .ﺃﻣﺎ ﺇﺫﺍ ﺍﺧﺘﻠﻔﻮﺍ ﻋﻠﻰ ﻏﲑﻫﺎ ﹶﻓﻴُ َ
ﺍﻷﺟﺮﺓ ﻳُ َ
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ﻋﻠﻰ ﺣﺴﺐ ﺃﺣﻜﺎﻡ ﺍﻟﺸﺮﻉ.
ﺍﳌﺎﺩﺓ - ١٥٥ﳚﻮﺯ ﺃﻥ ﺗﻜﻮﻥ ﺍﻷﺟﺮﺓ ﺣـﺴﺐ ﻣﻨﻔﻌـﺔ ﺍﻟﻌﻤـﻞ،
ﻭﺃﻥ ﺗﻜﻮﻥ ﺣـﺴﺐ ﻣﻨﻔﻌـﺔ ﺍﻟﻌﺎﻣـﻞ ،ﻭﻻ ﺗﻜـﻮﻥ ﺣـﺴﺐ ﻣﻌﻠﻮﻣـﺎﺕ
ﺍﻷﺟﲑ ،ﺃﻭ ﺷﻬﺎﺩﺍﺗﻪ ﺍﻟﻌﻠﻤﻴﺔ ،ﻭﻻ ﺗﻮﺟﺪ ﺗﺮﻗﻴﺎﺕ ﻟﻠﻤـﻮﻇﻔﲔ ﺑـﻞ ﻳﻌﻄـﻮﻥ
ﲨﻴﻊ ﻣﺎ ﻳﺴﺘﺤﻘﻮﻧﻪ ﻣﻦ ﺃﺟﺮ ﺳﻮﺍﺀ ﺃﻛﺎﻥ ﻋﻠﻰ ﺍﻟﻌﻤﻞ ﺃﻡ ﻋﻠﻰ ﺍﻟﻌﺎﻣﻞ.
ﺍﳌﺎﺩﺓ - ١٥٦ﺗﻀﻤﻦ ﺍﻟﺪﻭﻟﺔ ﻧﻔﻘﺔ ﻣﻦ ﻻ ﻣﺎﻝ ﻋﻨﺪﻩ ﻭﻻ ﻋﻤﻞ ﻟـﻪ،
ﻭﻻ ﻳﻮﺟﺪ ﻣﻦ ﲡﺐ ﻋﻠﻴﻪ ﻧﻔﻘﺘﻪ ،ﻭﺗﺘﻮﱃ ﺇﻳﻮﺍﺀ ﺍﻟﻌﺠﺰﺓ ﻭﺫﻭﻱ ﺍﻟﻌﺎﻫﺎﺕ.
ﺍﳌﺎﺩﺓ - ١٥٧ﺗﻌﻤﻞ ﺍﻟﺪﻭﻟﺔ ﻋﻠﻰ ﺗﺪﺍﻭﻝ ﺍﳌﺎﻝ ﺑﲔ ﺍﻟﺮﻋﻴﺔ ﻭﲢﻮﻝ ﺩﻭﻥ
ﺗﺪﺍﻭﻟﻪ ﺑﲔ ﻓﺌﺔ ﺧﺎﺻﺔ.
ﺍﳌﺎﺩﺓ - ١٥٨ﺗﻴﺴﺮ ﺍﻟﺪّﻭﻟﺔ ﻷﻓﺮﺍﺩ ﺍﻟﺮﻋﻴﺔ ﺇﻣﻜﺎﻧﻴﺔ ﺇﺷﺒﺎﻉ ﺣﺎﺟـﺎﻬﺗﻢ
ﺍﻟﻜﻤﺎﻟﻴﺔ ﻭﺇﳚﺎﺩ ﺍﻟﺘﻮﺍﺯﻥ ﰲ ﺍﺠﻤﻟﺘﻤﻊ ﺣﺴﺐ ﺗﻮﻓﺮ ﺍﻷﻣﻮﺍﻝ ﻟﺪﻳﻬﺎ ،ﻋﻠﻰ ﺍﻟﻮﺟـﻪ
ﺍﻟﺘﺎﱄ:
ﺃ -ﺃﻥ ﺗﻌﻄﻲ ﺍﳌﺎﻝ ﻣﻨﻘﻮ ﹰﻻ ﺃﻭ ﻏﲑ ﻣﻨﻘﻮﻝ ﻣﻦ ﺃﻣﻮﺍﳍﺎ ﺍﻟﱵ ﲤﻠﻜﻬـﺎ ﰲ
ﺑﻴﺖ ﺍﳌﺎﻝ ،ﻭﻣﻦ ﺍﻟﻔﻲﺀ ﻭﻣﺎ ﺷﺎﻬﺑﻪ.
ﺏ -ﺃﻥ ﺗﻘﻄِﻊ ﻣﻦ ﺃﺭﺍﺿﻴﻬﺎ ﺍﻟﻌﺎﻣﺮﺓ ﻭﻏﲑ ﺍﻟﻌﺎﻣﺮﺓ ﻣـﻦ ﻻ ﳝﻠﻜـﻮﻥ
ﺃﺭﺿﹰﺎ ﻛﺎﻓﻴﺔ .ﺃﻣﺎ ﻣﻦ ﳝﻠﻜﻮﻥ ﺃﺭﺿﹰﺎ ﻭﻻ ﻳﺴﺘﻐﻠﻮﻬﻧﺎ ﻓـﻼ ﺗﻌﻄـﻴﻬﻢ .ﻭﺗﻌﻄـﻲ
ﺍﻟﻌﺎﺟﺰﻳﻦ ﻋﻦ ﺍﻟﺰﺭﺍﻋﺔ ﻣﺎ ﹰﻻ ﻟﺘﻮﺟﺪ ﻟﺪﻳﻬﻢ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻟﺰﺭﺍﻋﺔ.
ﺝ -ﺗﻘﻮﻡ ﺑﺴﺪﺍﺩ ﺩﻳﻮﻥ ﺍﻟﻌﺎﺟﺰﻳﻦ ﻋﻦ ﺍﻟﺴﺪﺍﺩ ﻣﻦ ﻣﺎﻝ ﺍﻟﺰﻛﺎﺓ ﻭﻣـﻦ
ﺍﻟﻔﻲﺀ ﻭﻣﺎ ﺷﺎﺑﻪ.
ﺍﳌﺎﺩﺓ - ١٥٩ﺗﺸـﺮﻑ ﺍﻟﺪﻭﻟـﺔ ﻋﻠـﻰ ﺍﻟـﺸـﺆﻭﻥ ﺍﻟﺰﺭﺍﻋﻴـﺔ
ﻭﳏﺼﻮﻻﻬﺗﺎ َﻭ ﹾﻓ َﻖ ﻣﺎ ﺗﺘﻄﻠﺒﻪ ﺍﻟﺴﻴﺎﺳﻴﺔ ﺍﻟﺰﺭﺍﻋﻴﺔ ﺍﻟﱵ ﲢﻘﻖ ﺍﺳﺘﻐﻼﻝ ﺍﻷﺭﺽ ﻋﻠﻰ
ﺃﻋﻠﻰ ﻣﺴﺘﻮﻯ ﻣﻦ ﺍﻹﻧﺘﺎﺝ.
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ﺍﳌﺎﺩﺓ - ١٦٠ﺗﺸﺮﻑ ﺍﻟﺪﻭﻟﺔ ﻋﻠﻰ ﺍﻟﺸﺆﻭﻥ ﺍﻟﺼﻨﺎﻋﻴﺔ ﺑﺮﻣﺘﻬﺎ ،ﻭﺗﺘﻮﱃ
ﻣﺒﺎﺷﺮﺓ ﺍﻟﺼﻨﺎﻋﺎﺕ ﺍﻟﱵ ﺗﺘﻌﻠﻖ ﲟﺎ ﻫﻮ ﺩﺍﺧﻞ ﰲ ﺍﳌﻠﻜﻴﺔ ﺍﻟﻌﺎﻣﺔ.
ﺍﳌﺎﺩﺓ - ١٦١ﺍﻟﺘﺠﺎﺭﺓ ﺍﳋﺎﺭﺟﻴﺔ ﺗﻌﺘﱪ ﺣـﺴﺐ ﺗﺎﺑﻌﻴـﺔ ﺍﻟﺘـﺎﺟﺮ ﻻ
ﺣﺴﺐ ﻣﻨﺸﺄ ﺍﻟﺒﻀﺎﻋﺔ ،ﻓﺎﻟﺘﺠﺎﺭ ﺍﳊﺮﺑﻴﻮﻥ ﳝﻨﻌﻮﻥ ﻣﻦ ﺍﻟﺘﺠـﺎﺭﺓ ﰲ ﺑﻼﺩﻧـﺎ ﺇﻻ
ﺑﺈﺫﻥ ﺧﺎﺹ ﻟﻠﺘﺎﺟﺮ ﺃﻭ ﻟﻠﻤﺎﻝ .ﻭﺍﻟﺘﺠﺎﺭ ﺍﳌﻌﺎﻫﺪﻭﻥ ﻳﻌﺎﻣﻠﻮﻥ ﺣﺴﺐ ﺍﳌﻌﺎﻫﺪﺍﺕ
ﺍﻟﱵ ﺑﻴﻨﻨﺎ ﻭﺑﻴﻨﻬﻢ ،ﻭﺍﻟﺘﺠﺎﺭ ﺍﻟﺬﻳﻦ ﻣﻦ ﺍﻟﺮﻋﻴﺔ ﳝﻨﻌﻮﻥ ﻣﻦ ﺇﺧﺮﺍﺝ ﻣـﺎ ﲢﺘﺎﺟـﻪ
ﺍﻟﺒﻼﺩ ﻣﻦ ﺍﳌﻮﺍﺩ ﻭﻣﻦ ﺇﺧﺮﺍﺝ ﺍﳌﻮﺍﺩ ﺍﻟﱵ ﻣﻦ ﺷﺄﻬﻧﺎ ﺃﻥ ﻳﺘﻘﻮّﻯ ﻬﺑﺎ ﺍﻟﻌﺪﻭ ﻋﺴﻜﺮﻳﹰﺎ
ﺃﻭ ﺻﻨﺎﻋﻴﹰﺎ ﺃﻭ ﺍﻗﺘﺼﺎﺩﻳﺎﹰ ،ﻭﻻ ﻳُﻤﻨﻌﻮﻥ ﻣﻦ ﺇﺩﺧﺎﻝ ﺃﻱ ﻣﺎﻝ ﳝﻠﻜﻮﻧﻪ .ﻭﻳُـﺴﺘﺜﲎ
ﻣﻦ ﻫﺬﻩ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺒﻠﺪ ﺍﻟﺬﻱ ﺑﻴﻨﻨﺎ ﻭﺑﲔ ﺃﻫﻠﻪ ﺣﺮﺏ ﻓﻌﻠﻴﺔ »ﻛﺈﺳﺮﺍﺋﻴﻞ« ﻓﺈﻧـﻪ
ﻳﺄﺧﺬ ﺃﺣﻜﺎﻡ ﺩﺍﺭ ﺍﳊﺮﺏ ﺍﻟﻔﻌﻠﻴﺔ ﰲ ﲨﻴﻊ ﺍﻟﻌﻼﻗﺎﺕ ﻣﻌﻪ ﲡﺎﺭﻳﺔ ﻛﺎﻧﺖ ﺃﻡ ﻏﲑ
ﲡﺎﺭﻳﺔ.
ﺍﳌﺎﺩﺓ - ١٦٢ﳉﻤﻴﻊ ﺃﻓﺮﺍﺩ ﺍﻟﺮﻋﻴـﺔ ﺍﳊـﻖ ﰲ ﺇﻧـﺸﺎﺀ ﺍﳌﺨﺘـﱪﺍﺕ
ﺍﻟﻌـﻠـﻤـﻴﺔ ﺍﳌﺘﻌﻠﻘﺔ ﺑﻜﺎﻓﺔ ﺷﺆﻭﻥ ﺍﳊﻴﺎﺓ ،ﻭﻋﻠﻰ ﺍﻟﺪﻭﻟﺔ ﺃﻥ ﺗﻘﻮﻡ ﻫﻲ ﺑﺈﻧﺸﺎﺀ
ﻫﺬﻩ ﺍﳌﺨﺘﱪﺍﺕ.
ﺍﳌﺎﺩﺓ - ١٦٣ﳝﻨﻊ ﺍﻷﻓﺮﺍﺩ ﻣﻦ ﻣﻠﻜﻴـﺔ ﺍﳌﺨﺘـﱪﺍﺕ ﺍﻟـﱵ ﺗﻨـﺘﺞ
ﻣﻮﺍﺩ ﺗﺆﺩﻱ ﻣﻠﻜﻴﺘﻬﻢ ﳍﺎ ﺇﱃ ﺿﺮﺭ ﻋﻠﻰ ﺍﻷﻣﺔ ﺃﻭ ﻋﻠﻰ ﺍﻟﺪﻭﻟﺔ.
ﺍﳌﺎﺩﺓ - ١٦٤ﺗﻮﻓﺮ ﺍﻟﺪﻭﻟﺔ ﲨﻴﻊ ﺍﳋﺪﻣﺎﺕ ﺍﻟﺼﺤﻴﺔ ﳎﺎﻧﹰﺎ ﻟﻠﺠﻤﻴـﻊ،
ﻭﻟﻜﻨﻬﺎ ﻻ ﲤﻨﻊ ﺍﺳﺘﺌﺠﺎﺭ ﺍﻷﻃﺒﺎﺀ ﻭﻻ ﺑﻴﻊ ﺍﻷﺩﻭﻳﺔ.
ﺍﳌﺎﺩﺓ - ١٦٥ﳝﻨﻊ ﺍﺳﺘﻐﻼﻝ ﻭﺍﺳﺘﺜﻤﺎﺭ ﺍﻷﻣﻮﺍﻝ ﺍﻷﺟﻨﺒﻴﺔ ﰲ ﺍﻟـﺒﻼﺩ
ﻛﻤﺎ ﳝﻨﻊ ﻣﻨﺢ ﺍﻻﻣﺘﻴﺎﺯﺍﺕ ﻷﻱ ﺃﺟﻨﱯ.
ﺍﳌﺎﺩﺓ - ١٦٦ﺗﺼـﺪﺭ ﺍﻟﺪﻭﻟﺔ ﻧﻘـﺪﹰﺍ ﺧـﺎﺻـﹰﺎ ﻬﺑﺎ ﻳﻜﻮﻥ ﻣﺴﺘﻘ ﹰ
ﻼ
ﻭﻻ ﳚﻮﺯ ﺃﻥ ﻳﺮﺗﺒﻂ ﺑﺄﻱ ﻧﻘﺪ ﺃﺟﻨﱯ.
١٢٨
ﺍﳌﺎﺩﺓ - ١٦٧ﻧﻘﻮﺩ ﺍﻟﺪﻭﻟﺔ ﻫﻲ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ ﻣﻀﺮﻭﺑﺔ ﻛﺎﻧـﺖ ﺃﻭ
ﻏﲑ ﻣﻀﺮﻭﺑﺔ .ﻭﻻ ﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﳍﺎ ﻧﻘﺪ ﻏﲑﳘﺎ .ﻭﳚﻮﺯ ﺃﻥ ﺗﺼﺪﺭ ﺍﻟﺪﻭﻟـﺔ
ﺑﺪﻝ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ ﺷﻴﺌﹰﺎ ﺁﺧﺮ ﻋﻠﻰ ﺷﺮﻁ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﺧﺰﺍﻧﺔ ﺍﻟﺪﻭﻟـﺔ ﻣـﺎ
ﻳﺴﺎﻭﻳﻪ ﻣﻦ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ .ﻓﻴﺠﻮﺯ ﺃﻥ ﺗﺼﺪﺭ ﺍﻟﺪﻭﻟﺔ ﳓﺎﺳﹰﺎ ﺃﻭ ﺑﺮﻭﻧﺰﹰﺍ ﺃﻭ ﻭﺭﻗﹰﺎ
ﺃﻭ ﻏﲑ ﺫﻟﻚ ﻭﺗﻀﺮﺑﻪ ﺑﺎﲰﻬﺎ ﻧﻘﺪﹰﺍ ﳍﺎ ﺇﺫﺍ ﻛﺎﻥ ﻟﻪ ﻣﻘﺎﺑﻞ ﻳﺴﺎﻭﻳﻪ ﲤﺎﻣـﹰﺎ ﻣـﻦ
ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ.
ﺍﳌﺎﺩﺓ - ١٦٨ﺍﻟﺼﺮﻑ ﺑﲔ ﻋﻤﻠﺔ ﺍﻟﺪﻭﻟﺔ ﻭﺑـﲔ ﻋﻤـﻼﺕ ﺍﻟـﺪﻭﻝ
ﺍﻷﺧـﺮﻯ ﺟـﺎﺋـﺰ ﻛﺎﻟﺼـﺮﻑ ﺑﲔ ﻋﻤﻠﺘﻬﺎ ﻫﻲ ﺳﻮﺍﺀ ﺑﺴﻮﺍﺀ ﻭﺟـﺎﺋﺰ ﺃﻥ
ﻳﺘﻔـﺎﺿـﻞ ﺍﻟﺼـﺮﻑ ﺑﻴﻨﻬﻤﺎ ﺇﺫﺍ ﻛﺎﻧﺎ ﻣﻦ ﺟﻨﺴﲔ ﳐﺘﻠﻔﲔ ﻋﻠﻰ ﺷـﺮﻁ ﺃﻥ
ﻳﻜﻮﻥ ﻳﺪﹰﺍ ﺑﻴﺪ ،ﻭﻻ ﻳﺼﺢ ﺃﻥ ﻳﻜﻮﻥ ﻧﺴﻴﺌﺔ .ﻭﻳﺴﻤﺢ ﺑﺘﻐﻴﲑ ﺳﻌﺮ ﺍﻟﺼﺮﻑ ﺩﻭﻥ
ﺃﻱ ﻗﻴﺪ ﻣﺎ ﺩﺍﻡ ﺍﳉﻨﺴﺎﻥ ﳐﺘﻠﻔﲔ ،ﻭﻟﻜﻞ ﻓﺮﺩ ﻣﻦ ﺃﻓﺮﺍﺩ ﺍﻟﺮﻋﻴـﺔ ﺃﻥ ﻳـﺸﺘﺮﻱ
ﺍﻟﻌﻤﻠﺔ ﺍﻟﱵ ﻳﺮﻳﺪﻫﺎ ﻣﻦ ﺍﻟﺪﺍﺧﻞ ﻭﺍﳋﺎﺭﺝ ﻭﺃﻥ ﻳﺸﺘﺮﻱ ﻬﺑﺎ ﺩﻭﻥ ﺃﻳﺔ ﺣﺎﺟـﺔ ﺇﱃ
ﺇﺫﻥ ﻋﻤﻠﺔ ﺃﻭ ﻏﲑﻩ.
ﺍﳌﺎﺩﺓ :١٦٩ﳝﻨﻊ ﻓﺘﺢ ﺍﳌﺼﺎﺭﻑ ﻣﻨﻌﹰﺎ ﺑﺎﺗﺎﹰ ،ﻭﻻ ﻳﻜﻮﻥ ﺇﻻ ﻣﺼﺮﻑ ﺍﻟﺪﻭﻟـﺔ،
ﻭﻻ ﻳﺘﻌﺎﻣﻞ ﺑﺎﻟﺮﺑﺎ ﻭﻳﻜﻮﻥ ﺩﺍﺋﺮﺓ ﻣﻦ ﺩﻭﺍﺋﺮ ﺑﻴﺖ ﺍﳌﺎﻝ .ﻭﻳﻘـﻮﻡ
ﺑﺈﻗﺮﺍﺽ ﺍﻷﻣﻮﺍﻝ ﺣﺴﺐ ﺃﺣﻜﺎﻡ ﺍﻟﺸﺮﻉ ،ﻭﺑﺘﺴﻬﻴﻞ ﺍﳌﻌـﺎﻣﻼﺕ
ﺍﳌﺎﻟﻴﺔ ﻭﺍﻟﻨﻘﺪﻳﺔ.
ﺳـﻴﺎﺳـﺔ ﺍﻟﺘﻌﻠﻴﻢ
ﺍﳌﺎﺩﺓ - ١٧٠ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﺍﻷﺳﺎﺱ ﺍﻟﺬﻱ ﻳﻘﻮﻡ ﻋﻠﻴﻪ ﻣﻨﻬﺞ ﺍﻟﺘﻌﻠﻴﻢ
ﻫﻮ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ ،ﻓﺘﻮﺿﻊ ﻣﻮﺍﺩ ﺍﻟﺪﺭﺍﺳﺔ ﻭﻃﺮﻕ ﺍﻟﺘﺪﺭﻳﺲ ﲨﻴﻌﻬﺎ ﻋﻠـﻰ
١٢٩
ﺍﻟﻮﺟﻪ ﺍﻟﺬﻱ ﻻ ﳛﺪﺙ ﺃﻱ ﺧﺮﻭﺝ ﰲ ﺍﻟﺘﻌﻠﻴﻢ ﻋﻦ ﻫﺬﺍ ﺍﻷﺳﺎﺱ.
ﺍﳌﺎﺩﺓ - ١٧١ﺳﻴﺎﺳﺔ ﺍﻟﺘﻌﻠﻴﻢ ﻫﻲ ﺗﻜﻮﻳﻦ ﺍﻟﻌﻘﻠﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺍﻟﻨﻔﺴﻴﺔ
ﺍﻹﺳﻼﻣﻴﺔ ،ﻓﺘﻮﺿﻊ ﲨﻴﻊ ﻣﻮﺍﺩ ﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﱵ ﻳﺮﺍﺩ ﺗﺪﺭﻳﺴﻬﺎ ﻋﻠﻰ ﺃﺳﺎﺱ ﻫـﺬﻩ
ﺍﻟﺴﻴﺎﺳﺔ.
ﺍﳌﺎﺩﺓ - ١٧٢ﺍﻟﻐﺎﻳﺔ ﻣﻦ ﺍﻟﺘﻌﻠﻴﻢ ﻫﻲ ﺇﳚﺎﺩ ﺍﻟﺸﺨـﺼﻴﺔ ﺍﻹﺳـﻼﻣﻴﺔ
ﻭﺗﺰﻭﻳﺪ ﺍﻟﻨﺎﺱ ﺑﺎﻟﻌﻠﻮﻡ ﻭﺍﳌﻌﺎﺭﻑ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺸﺆﻭﻥ ﺍﳊﻴـﺎﺓ .ﻓﺘﺠﻌـﻞ ﻃـﺮﻕ
ﺍﻟﺘﻌـﻠـﻴﻢ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺬﻱ ﳛﻘﻖ ﻫﺬﻩ ﺍﻟﻐﺎﻳﺔ ﻭﲤﻨﻊ ﻛﻞ ﻃﺮﻳﻘﺔ ﺗﺆﺩﻱ ﻟﻐـﲑ
ﻫﺬﻩ ﺍﻟﻐﺎﻳﺔ.
ﺍﳌﺎﺩﺓ - ١٧٣ﳚﺐ ﺃﻥ ﲡﻌﻞ ﺣﺼﺺ ﺍﻟﻌﻠﻮﻡ ﺍﻹﺳـﻼﻣﻴﺔ ﻭﺍﻟﻌﺮﺑﻴـﺔ
ﺃﺳﺒﻮﻋﻴﺎﹰ ،ﲟﻘﺪﺍﺭ ﺣﺼﺺ ﺑﺎﻗﻲ ﺍﻟﻌﻠﻮﻡ ﻣﻦ ﺣﻴﺚ ﺍﻟﻌﺪﺩ ﻭﻣﻦ ﺣﻴﺚ ﺍﻟﻮﻗﺖ.
ﺍﳌﺎﺩﺓ - ١٧٤ﳚﺐ ﺃﻥ ﻳﻔﺮﻕ ﰲ ﺍﻟﺘﻌﻠﻴﻢ ﺑﲔ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺘﺠﺮﻳﺒﻴﺔ ﻭﻣﺎ ﻫﻮ
ﻣﻠﺤﻖ ﻬﺑﺎ ﻛﺎﻟﺮﻳﺎﺿﻴﺎﺕ ،ﻭﺑﲔ ﺍﳌﻌﺎﺭﻑ ﺍﻟﺜﻘﺎﻓﻴﺔ .ﻓﺘﺪﺭﺱ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺘﺠﺮﻳﺒﻴﺔ ﻭﻣﺎ
ﻳﻠﺤﻖ ﻬﺑﺎ ﺣﺴﺐ ﺍﳊﺎﺟﺔ ،ﻭﻻ ﺗﻘﻴّﺪ ﰲ ﺃﻳﺔ ﻣﺮﺣﻠﺔ ﻣﻦ ﻣﺮﺍﺣﻞ ﺍﻟﺘﻌـﻠـﻴﻢ .ﺃﻣﺎ
ﺍﳌﻌﺎﺭﻑ ﺍﻟﺜﻘﺎﻓﻴﺔ ﻓﺈﻬﻧﺎ ﺗﺆﺧﺬ ﰲ ﺍﳌﺮﺍﺣﻞ ﺍﻷﻭﱃ ﻗﺒﻞ ﺍﻟﻌﺎﻟﻴﺔ َﻭ ﹾﻓ َﻖ ﺳﻴﺎﺳﺔ ﻣﻌﻴﻨـﺔ
ﻻ ﺗﺘﻨﺎﻗﺾ ﻣﻊ ﺃﻓﻜﺎﺭ ﺍﻹﺳﻼﻡ ﻭﺃﺣﻜﺎﻣﻪ .ﻭﺃﻣﺎ ﺍﳌﺮﺣﻠﺔ ﺍﻟﻌـﺎﻟـﻴﺔ ﻓﺘـﺆﺧـﺬ
ﻛﺎﻟﻌﻠﻢ ﻋﻠﻰ ﺷﺮﻁ ﺃﻥ ﻻ ﺗﺆﺩﻱ ﺇﱃ ﺃﻱ ﺧﺮﻭﺝ ﻋﻦ ﺳﻴﺎﺳﺔ ﺍﻟﺘﻌﻠﻴﻢ ﻭﻏﺎﻳﺘﻪ.
ﺍﳌﺎﺩﺓ - ١٧٥ﳚﺐ ﺗﻌﻠﻴﻢ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﲨﻴﻊ ﻣﺮﺍﺣﻞ ﺍﻟﺘﻌﻠﻴﻢ،
ﻭﺃﻥ ﳜﺼﺺ ﰲ ﺍﳌﺮﺣﻠﺔ ﺍﻟﻌﺎﻟﻴﺔ ﻓﺮﻭﻉ ﳌﺨﺘﻠﻒ ﺍﳌﻌـﺎﺭﻑ ﺍﻹﺳـﻼﻣﻴﺔ ﻛﻤـﺎ
ﳜﺼﺺ ﻓﻴﻬﺎ ﻟﻠﻄﺐ ﻭﺍﳍﻨﺪﺳﺔ ﻭﺍﻟﻄﺒﻴﻌﻴﺎﺕ ﻭﻣﺎ ﺷﺎﻛﻠﻬﺎ.
ﺍﳌﺎﺩﺓ - ١٧٦ﺍﻟﻔﻨﻮﻥ ﻭﺍﻟﺼﻨﺎﻋﺎﺕ ﻗﺪ ﺗﻠﺤﻖ ﺑـﺎﻟﻌﻠﻢ ﻣـﻦ ﻧﺎﺣﻴـﺔ
ﻛﺎﻟﻔﻨﻮﻥ ﺍﻟﺘﺠﺎﺭﻳﺔ ﻭﺍﳌﻼﺣﺔ ﻭﺍﻟﺰﺭﺍﻋﺔ ﻭﺗﺆﺧﺬ ﺩﻭﻥ ﻗﻴﺪ ﺃﻭ ﺷﺮﻁ ،ﻭﻗﺪ ﺗﻠﺤـﻖ
ﺑﺎﻟﺜﻘﺎﻓﺔ ﻋﻨﺪﻣﺎ ﺗﺘﺄﺛﺮ ﺑﻮﺟﻬﺔ ﻧﻈﺮ ﺧﺎﺻﺔ ﻛﺎﻟﺘﺼﻮﻳﺮ ﻭﺍﻟﻨﺤﺖ ﻓـﻼ ﺗﺆﺧـﺬ ﺇﺫﺍ
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ﻧﺎﻗﻀﺖ ﻭﺟﻬﺔ ﻧﻈﺮ ﺍﻹﺳﻼﻡ.
ﺍﳌﺎﺩﺓ - ١٧٧ﻳﻜﻮﻥ ﻣﻨﻬﺎﺝ ﺍﻟﺘﻌﻠﻴﻢ ﻭﺍﺣﺪﺍﹰ ،ﻭﻻ ﻳﺴﻤﺢ ﲟﻨﻬﺎﺝ ﻏﲑ
ﻣﻨﻬﺎﺝ ﺍﻟﺪﻭﻟﺔ ،ﻭﻻ ﲤﻨﻊ ﺍﳌﺪﺍﺭﺱ ﺍﻷﻫﻠﻴﺔ ﻣﺎ ﺩﺍﻣﺖ ﻣﻘﻴﺪﺓ ﲟﻨﻬﺎﺝ ﺍﻟﺪﻭﻟﺔ ،ﻗﺎﺋﻤﺔ
ﻋﻠﻰ ﺃﺳﺎﺱ ﺧﻄﺔ ﺍﻟﺘﻌﻠﻴﻢ ،ﻣﺘﺤﻘﻘﺔ ﻓﻴﻬﺎ ﺳﻴﺎﺳﺔ ﺍﻟﺘﻌﻠﻴﻢ ﻭﻏﺎﻳﺘﻪ ،ﻋﻠﻰ ﺃ ﹼﻻ ﻳﻜﻮﻥ
ﺍﻟﺘﻌﻠﻴﻢ ﻓﻴﻬﺎ ﳐﺘﻠﻄﹰﺎ ﺑﲔ ﺍﻟﺬﻛﻮﺭ ﻭﺍﻹﻧﺎﺙ ﻻ ﰲ ﺍﻟﺘﻼﻣﻴﺬ ﻭﻻ ﰲ ﺍﳌﻌﻠﻤﲔ ،ﻭﻋﻠﻰ
ﺃﻻ ﲣﺘﺺ ﺑﻄﺎﺋﻔﺔ ﺃﻭ ﺩﻳﻦ ﺃﻭ ﻣﺬﻫﺐ ﺃﻭ ﻋﻨﺼﺮ ﺃﻭ ﻟﻮﻥ.
ﺍﳌﺎﺩﺓ - ١٧٨ﺗﻌﻠﻴﻢ ﻣﺎ ﻳﻠﺰﻡ ﻟﻺﻧﺴﺎﻥ ﰲ ﻣﻌﺘﺮﻙ ﺍﳊﻴﺎﺓ ﻓﺮﺽ ﻋﻠـﻰ
ﺍﻟﺪﻭﻟﺔ ﺃﻥ ﺗﻮﻓﺮﻩ ﻟﻜﻞ ﻓﺮﺩ ﺫﻛﺮﹰﺍ ﻛﺎﻥ ﺃﻭ ﺃﻧﺜـﻰ .ﰲ ﺍﳌـﺮﺣﻠﺘﲔ ﺍﻻﺑﺘﺪﺍﺋﻴـﺔ
ﻭﺍﻟﺜﺎﻧﻮﻳﺔ ،ﻓﻌﻠﻴﻬﺎ ﺃﻥ ﺗﻮﻓﺮ ﺫﻟﻚ ﻟﻠﺠﻤﻴﻊ ﳎﺎﻧﺎﹰ ،ﻭﻳﻔﺴﺢ ﳎﺎﻝ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﻌﺎﱄ ﳎﺎﻧﹰﺎ
ﻟﻠﺠﻤﻴﻊ ﺑﺄﻗﺼﻰ ﻣﺎ ﻳﺘﻴﺴﺮ ﻣﻦ ﺇﻣﻜﺎﻧﻴﺎﺕ.
ﺍﳌﺎﺩﺓ - ١٧٩ﻬﺗﻴﺊ ﺍﻟﺪﻭﻟﺔ ﺍﳌﻜﺘﺒﺎﺕ ﻭﺍﳌﺨﺘﱪﺍﺕ ﻭﺳـﺎﺋﺮ ﻭﺳـﺎﺋﻞ
ﺍﳌﻌﺮﻓﺔ ﰲ ﻏﲑ ﺍﳌﺪﺍﺭﺱ ﻭﺍﳉﺎﻣﻌﺎﺕ ﻟﺘﻤﻜﲔ ﺍﻟﺬﻳﻦ ﻳﺮﻏﺒﻮﻥ ﻣﻮﺍﺻﻠﺔ ﺍﻷﲝﺎﺙ ﰲ
ﺷﱴ ﺍﳌﻌﺎﺭﻑ ﻣﻦ ﻓﻘﻪ ﻭﺃﺻﻮﻝ ﻓﻘﻪ ﻭﺣﺪﻳﺚ ﻭﺗﻔﺴﲑ ،ﻭﻣـﻦ ﻓﻜـﺮ ﻭﻃـﺐ
ﻭﻫﻨﺪﺳﺔ ﻭﻛﻴﻤﻴﺎﺀ ،ﻭﻣﻦ ﺍﺧﺘﺮﺍﻋﺎﺕ ﻭﺍﻛﺘﺸﺎﻓﺎﺕ ﻭﻏﲑ ﺫﻟﻚ ،ﺣﱴ ﻳﻮﺟـﺪ ﰲ
ﺍﻷﻣﺔ ﺣﺸﺪ ﻣﻦ ﺍﺠﻤﻟﺘﻬﺪﻳﻦ ﻭﺍﳌﺒﺪﻋﲔ ﻭﺍﳌﺨﺘﺮﻋﲔ.
ﺍﳌﺎﺩﺓ - ١٨٠ﳝﻨﻊ ﺍﺳﺘﻐﻼﻝ ﺍﻟﺘﺄﻟﻴﻒ ﻟﻠﺘﻌﻠﻴﻢ ﰲ ﲨﻴﻊ ﻣﺮﺍﺣﻠـﻪ ﻭﻻ
ﳝﻠﻚ ﺃﺣﺪ ﻣﺆﻟﻔﹰﺎ ﻛﺎﻥ ﺃﻭ ﻏﲑ ﻣﺆﻟﻒ ﺣﻘﻮﻕ ﺍﻟﻄﺒﻊ ﻭﺍﻟﻨﺸﺮ ﺇﺫﺍ ﻃﺒﻊ ﺍﻟﻜﺘـﺎﺏ
ﻭﻧﺸﺮﻩ .ﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﺃﻓﻜﺎﺭﹰﺍ ﻟﺪﻳﻪ ﱂ ﺗﻄﺒﻊ ﻭﱂ ﺗﻨﺸﺮ ﻓﻴﺠـﻮﺯ ﻟﻪ ﺃﻥ ﻳﺄﺧــﺬ
ﺃﺟـﺮﺓ ﺇﻋﻄـﺎﺋﻬﺎ ﻟﻠﻨﺎﺱ ﻛﻤﺎ ﻳﺄﺧﺬ ﺃﺟﺮﺓ ﺍﻟﺘﻌﻠﻴﻢ.
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ﺍﻟﺴﻴﺎﺳـﺔ ﺍﳋﺎﺭﺟﻴﺔ
ﺍﳌﺎﺩﺓ - ١٨١ﺍﻟﺴﻴﺎﺳﺔ ﻫﻲ ﺭﻋﺎﻳﺔ ﺷﺆﻭﻥ ﺍﻷﻣﺔ ﺩﺍﺧﻠﻴﹰﺎ ﻭﺧﺎﺭﺟﻴـﺎﹰ،
ﻭﺗﻜﻮﻥ ﻣﻦ ﻗﺒﻞ ﺍﻟﺪﻭﻟﺔ ﻭﺍﻷﻣﺔ .ﻓﺎﻟﺪﻭﻟﺔ ﻫﻲ ﺍﻟﱵ ﺗﺒﺎﺷﺮ ﻫﺬﻩ ﺍﻟﺮﻋﺎﻳﺔ ﻋﻤﻠﻴـﺎﹰ،
ﻭﺍﻷﻣﺔ ﻫﻲ ﺍﻟﱵ ﲢﺎﺳﺐ ﻬﺑﺎ ﺍﻟﺪﻭﻟﺔ.
ﺍﳌﺎﺩﺓ - ١٨٢ﻻ ﳚﻮﺯ ﻷﻱ ﻓﺮﺩ ،ﺃﻭ ﺣﺰﺏ ،ﺃﻭ ﻛﺘﻠﺔ ،ﺃﻭ ﲨﺎﻋﺔ ،ﺃﻥ
ﺗﻜﻮﻥ ﳍﻢ ﻋﻼﻗﺔ ﺑﺄﻳﺔ ﺩﻭﻟﺔ ﻣﻦ ﺍﻟﺪﻭﻝ ﺍﻷﺟﻨﺒﻴﺔ ﻣﻄﻠﻘـﹰﺎ .ﻭﺍﻟﻌﻼﻗـﺔ ﺑﺎﻟـﺪﻭﻝ
ﳏﺼﻮﺭﺓ ﺑﺎﻟﺪﻭﻟﺔ ﻭﺣﺪﻫﺎ ،ﻷﻥ ﳍﺎ ﻭﺣﺪﻫﺎ ﺣﻖ ﺭﻋﺎﻳﺔ ﺷﺆﻭﻥ ﺍﻷﻣـﺔ ﻋﻤﻠﻴـﹰﺎ.
ﻭﻋﻠﻰ ﺍﻷﻣﺔ ﻭﺍﻟﺘﻜﺘﻼﺕ ﺃﻥ ﲢﺎﺳﺐ ﺍﻟﺪﻭﻟﺔ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻌﻼﻗﺔ ﺍﳋﺎﺭﺟﻴﺔ.
ﺍﳌﺎﺩﺓ - ١٨٣ﺍﻟﻐﺎﻳﺔ ﻻ ﺗﱪﺭ ﺍﻟﻮﺍﺳﻄﺔ ،ﻷﻥ ﺍﻟﻄﺮﻳﻘـﺔ ﻣـﻦ ﺟـﻨﺲ
ﺍﻟﻔﻜﺮﺓ ،ﻓﻼ ﻳﺘﻮﺻﻞ ﺑﺎﳊﺮﺍﻡ ﺇﱃ ﺍﻟﻮﺍﺟﺐ ﻭﻻ ﺇﱃ ﺍﳌﺒﺎﺡ .ﻭﺍﻟﻮﺳﻴﻠﺔ ﺍﻟﺴﻴﺎﺳﻴﺔ ﻻ
ﳚﻮﺯ ﺃﻥ ﺗﻨﺎﻗﺾ ﻃﺮﻳﻘﺔ ﺍﻟﺴﻴﺎﺳﺔ.
ﺍﳌﺎﺩﺓ - ١٨٤ﺍﳌﻨﺎﻭﺭﺍﺕ ﺍﻟﺴﻴﺎﺳﻴﺔ ﺿﺮﻭﺭﻳﺔ ﰲ ﺍﻟﺴﻴﺎﺳﺔ ﺍﳋﺎﺭﺟﻴـﺔ،
ﻭﺍﻟﻘﻮﺓ ﻓﻴﻬﺎ ﺗﻜﻤﻦ ﰲ ﺇﻋﻼﻥ ﺍﻷﻋﻤﺎﻝ ﻭﺇﺧﻔﺎﺀ ﺍﻷﻫﺪﺍﻑ.
ﺍﳌﺎﺩﺓ - ١٨٥ﺍﳉﺮﺃﺓ ﰲ ﻛﺸﻒ ﺟﺮﺍﺋﻢ ﺍﻟـﺪﻭﻝ ،ﻭﺑﻴـﺎﻥ ﺧﻄـﺮ
ﺍﻟﺴﻴﺎﺳﺎﺕ ﺍﻟﺰﺍﺋﻔﺔ ،ﻭﻓﻀﺢ ﺍﳌﺆﺍﻣﺮﺍﺕ ﺍﳋﺒﻴﺜﺔ ،ﻭﲢﻄﻴﻢ ﺍﻟﺸﺨﺼﻴﺎﺕ ﺍﳌـﻀﻠﻠﺔ،
ﻫﻮ ﻣﻦ ﺃﻫﻢ ﺍﻷﺳﺎﻟﻴﺐ ﺍﻟﺴﻴﺎﺳﻴﺔ.
ﺍﳌﺎﺩﺓ - ١٨٦ﻳﻌﺘﱪ ﺇﻇﻬﺎﺭ ﻋﻈﻤﺔ ﺍﻷﻓﻜﺎﺭ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺭﻋـﺎﻳـﺔ
ﺷـﺆﻭﻥ ﺍﻷﻓـﺮﺍﺩ ﻭﺍﻷﻣـﻢ ﻭﺍﻟـﺪﻭﻝ ﻣـﻦ ﺃﻋـﻈـﻢ ﺍﻟﻄﺮﻕ ﺍﻟﺴﻴﺎﺳﻴﺔ.
ﺍﳌﺎﺩﺓ - ١٨٧ﺍﻟﻘﻀﻴﺔ ﺍﻟﺴﻴﺎﺳﻴﺔ ﻟﻸﻣﺔ ﻫﻲ ﺍﻹﺳﻼﻡ ﰲ ﻗﻮﺓ ﺷﺨـﺼﻴﺔ
ﺩﻭﻟﺘﻪ ،ﻭﺇﺣﺴﺎﻥ ﺗﻄﺒﻴﻖ ﺃﺣﻜﺎﻣﻪ ،ﻭﺍﻟﺪﺃﺏ ﻋﻠﻰ ﲪﻞ ﺩﻋﻮﺗﻪ ﺇﱃ ﺍﻟﻌﺎﱂ.
ﺍﳌﺎﺩﺓ - ١٨٨ﲪﻞ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﻫﻮ ﺍﶈﻮﺭ ﺍﻟﺬﻱ ﺗﺪﻭﺭ ﺣﻮﻟـﻪ
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ﺍﻟﺴﻴﺎﺳﺔ ﺍﳋﺎﺭﺟﻴﺔ ،ﻭﻋﻠﻰ ﺃﺳﺎﺳﻬﺎ ﺗﺒﲎ ﻋﻼﻗﺔ ﺍﻟﺪﻭﻟﺔ ﲜﻤﻴﻊ ﺍﻟﺪﻭﻝ.
ﺍﳌﺎﺩﺓ - ١٨٩ﻋﻼﻗﺔ ﺍﻟﺪﻭﻟﺔ ﺑﻐﲑﻫﺎ ﻣﻦ ﺍﻟﺪﻭﻝ ﺍﻟﻘﺎﺋﻤﺔ ﰲ ﺍﻟﻌﺎﱂ ﺗﻘﻮﻡ
ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭﺍﺕ ﺃﺭﺑﻌﺔ:
ﺃﺣﺪﻫﺎ :ﺍﻟﺪﻭﻝ ﺍﻟﻘـﺎﺋـﻤـﺔ ﰲ ﺍﻟﻌـﺎﻟـﻢ ﺍﻹﺳﻼﻣﻲ ﺗﻌﺘﱪ ﻛﺄﻬﻧـﺎ
ﻗﺎﺋﻤﺔ ﰲ ﺑﻼﺩ ﻭﺍﺣـﺪﺓ .ﻓﻼ ﺗﺪﺧـﻞ ﺿـﻤـﻦ ﺍﻟﻌﻼﻗﺎﺕ ﺍﳋﺎﺭﺟﻴـﺔ ،ﻭﻻ
ﺗﻌﺘﱪ ﺍﻟﻌﻼﻗﺎﺕ ﻣﻌﻬﺎ ﻣﻦ ﺍﻟﺴﻴﺎﺳﺔ ﺍﳋﺎﺭﺟﻴﺔ ،ﻭﳚﺐ ﺃﻥ ﻳﻌﻤﻞ ﻟﺘﻮﺣﻴﺪﻫﺎ ﻛﻠﻬﺎ
ﰲ ﺩﻭﻟﺔ ﻭﺍﺣﺪﺓ.
ﺛﺎﻧﻴﻬﺎ :ﺍﻟﺪﻭﻝ ﺍﻟﱵ ﺑﻴﻨﻨﺎ ﻭﺑﻴﻨﻬﺎ ﻣﻌﺎﻫﺪﺍﺕ ﺍﻗﺘـﺼﺎﺩﻳﺔ ،ﺃﻭ ﻣﻌﺎﻫـﺪﺍﺕ
ﲡﺎﺭﻳﺔ ،ﺃﻭ ﻣﻌﺎﻫﺪﺍﺕ ﺣﺴﻦ ﺟﻮﺍﺭ ،ﺃﻭ ﻣﻌﺎﻫﺪﺍﺕ ﺛﻘﺎﻓﻴﺔ ،ﺗﻌﺎﻣﻞ َﻭ ﹾﻓ َﻖ ﻣﺎ ﺗﻨﺺ
ﻋﻠﻴﻪ ﺍﳌﻌﺎﻫﺪﺍﺕ .ﻭﻟﺮﻋﺎﻳﺎﻫﺎ ﺍﳊﻖ ﰲ ﺩﺧﻮﻝ ﺍﻟﺒﻼﺩ ﺑﺎﳍﻮﻳـﺔ ﺩﻭﻥ ﺣﺎﺟـﺔ ﺇﱃ
ﺟﻮﺍﺯ ﺳﻔﺮ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﳌﻌﺎﻫﺪﺓ ﺗﻨﺺ ﻋﻠﻰ ﺫﻟﻚ ،ﻋﻠﻰ ﺷﺮﻁ ﺍﳌﻌﺎﻣﻠـﺔ ﺑﺎﳌﺜـﻞ
ﻼ .ﻭﺗﻜﻮﻥ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﻭﺍﻟﺘﺠﺎﺭﻳﺔ ﻣﻌﻬﺎ ﳏﺪﻭﺩﺓ ﺑﺄﺷـﻴﺎﺀ ﻣﻌﻴﻨـﺔ، ﻓﻌ ﹰ
ﻭﺻﻔﺎﺕ ﻣﻌﻴﻨﺔ ﻋﻠﻰ ﺃﻥ ﺗﻜﻮﻥ ﺿﺮﻭﺭﻳﺔ ،ﻭﳑﺎ ﻻ ﻳﺆﺩﻱ ﺇﱃ ﺗﻘﻮﻳﺘﻬﺎ.
ﺛﺎﻟﺜﻬﺎ :ﺍﻟﺪﻭﻝ ﺍﻟﱵ ﻟﻴﺲ ﺑﻴﻨﻨﺎ ﻭﺑﻴﻨﻬﺎ ﻣﻌﺎﻫﺪﺍﺕ ﻭﺍﻟﺪﻭﻝ ﺍﻻﺳـﺘﻌﻤﺎﺭﻳﺔ
ﻼ ﻛﺈﻧﻜﻠﺘﺮﺍ ﻭﺃﻣﲑﻛﺎ ﻭﻓﺮﻧﺴﺎ ﻭﺍﻟﺪﻭﻝ ﺍﻟﱵ ﺗﻄﻤﻊ ﰲ ﺑﻼﺩﻧﺎ ﻛﺮﻭﺳﻴﺎ ،ﺗﻌﺘﱪ ﻓﻌـ ﹰ
ﺩﻭ ﹰﻻ ﳏﺎﺭﺑﺔ ﺣﻜﻤﺎﹰ ،ﻓﺘﺘﺨﺬ ﲨﻴﻊ ﺍﻻﺣﺘﻴﺎﻃﺎﺕ ﺑﺎﻟﻨﺴﺒﺔ ﳍﺎ ﻭﻻ ﻳﺼﺢ ﺃﻥ ﺗﻨـﺸﺄ
ﻣﻌﻬﺎ ﺃﻳﺔ ﻋﻼﻗﺎﺕ ﺩﻳﺒﻠﻮﻣﺎﺳﻴﺔ .ﻭﻟﺮﻋﺎﻳﺎ ﻫﺬﻩ ﺍﻟﺪﻭﻝ ﺃﻥ ﻳﺪﺧﻠﻮﺍ ﺑﻼﺩﻧﺎ ﻭﻟﻜـﻦ
ﲜﻮﺍﺯ ﺳﻔﺮ ﻭﺑﺘﺄﺷﲑﺓ ﺧﺎﺻﺔ ﻟﻜﻞ ﻓﺮﺩ ﻭﻟﻜﻞ ﺳﻔﺮﺓ ،ﺇﻻ ﺇﺫﺍ ﺃﺻﺒﺤﺖ ﳏﺎﺭﺑـﺔ
ﻼ.
ﻓﻌ ﹰ
ﻼ ﳚﺐ ﺃﻥ ﺗﺘﺨﺬ ﻣﻌﻬﺎ ﻼ »ﻛﺈﺳﺮﺍﺋﻴﻞ« ﻣﺜ ﹰﺭﺍﺑﻌﻬﺎ :ﺍﻟﺪﻭﻝ ﺍﶈـﺎﺭﺑﺔ ﻓﻌ ﹰ
ﺣﺎﻟﺔ ﺍﳊﺮﺏ ﺃﺳـﺎﺳـﹰﺎ ﻟﻜﺎﻓﺔ ﺍﻟﺘﺼـﺮﻓﺎﺕ ﻭﺗﻌﺎﻣﻞ ﻛﺄﻧﻨﺎ ﻭﺇﻳﺎﻫﺎ ﰲ ﺣـﺮﺏ
ﻓﻌﻠﻴﺔ ﺳﻮﺍﺀ ﺃﻛﺎﻧﺖ ﺑﻴﻨﻨﺎ ﻭﺑﻴﻨﻬﺎ ﻫﺪﻧﺔ ﺃﻡ ﻻ .ﻭﳝﻨﻊ ﲨﻴﻊ ﺭﻋﺎﻳﺎﻫﺎ ﻣﻦ ﺩﺧـﻮﻝ
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ﺍﻟﺒﻼﺩ.
ﺍﳌﺎﺩﺓ - ١٩٠ﲤﻨﻊ ﻣﻨﻌﹰﺎ ﺑﺎﺗﹰﺎ ﺍﳌﻌﺎﻫﺪﺍﺕ ﺍﻟﻌﺴﻜﺮﻳﺔ ،ﻭﻣﺎ ﻫـﻮ ﻣـﻦ
ﺟﻨﺴﻬﺎ ،ﺃﻭ ﻣﻠﺤﻖ ﻬﺑﺎ ﻛﺎﳌﻌﺎﻫﺪﺍﺕ ﺍﻟﺴﻴﺎﺳﻴﺔ ،ﻭﺍﺗﻔﺎﻗﻴﺎﺕ ﺗـﺄﺟﲑ ﺍﻟﻘﻮﺍﻋـﺪ
ﻭﺍﳌﻄﺎﺭﺍﺕ .ﻭﳚﻮﺯ ﻋﻘﺪ ﻣﻌﺎﻫﺪﺍﺕ ﺣﺴﻦ ﺟﻮﺍﺭ ،ﻭﺍﳌﻌﺎﻫـﺪﺍﺕ ﺍﻻﻗﺘـﺼﺎﺩﻳﺔ،
ﻭﺍﻟﺘﺠﺎﺭﻳﺔ ،ﻭﺍﳌﺎﻟﻴﺔ ،ﻭﺍﻟﺜﻘﺎﻓﻴﺔ ،ﻭﻣﻌﺎﻫﺪﺍﺕ ﺍﳍﺪﻧﺔ.
ﺍﳌﺎﺩﺓ - ١٩١ﺍﳌﻨﻈﻤﺎﺕ ﺍﻟﱵ ﺗﻘﻮﻡ ﻋﻠﻰ ﻏﲑ ﺃﺳـﺎﺱ ﺍﻹﺳـﻼﻡ ،ﺃﻭ
ﺗﻄﺒﻴﻖ ﺃﺣﻜﺎﻡ ﻏﲑ ﺃﺣﻜﺎﻡ ﺍﻹﺳﻼﻡ ،ﻻ ﳚﻮﺯ ﻟﻠﺪﻭﻟﺔ ﺃﻥ ﺗﺸﺘﺮﻙ ﻓﻴﻬﺎ ،ﻭﺫﻟـﻚ
ﻛﺎﳌﻨﻈﻤﺎﺕ ﺍﻟﺪﻭﻟﻴﺔ ﻣﺜﻞ ﻫﻴﺌﺔ ﺍﻷﻣﻢ ،ﻭﳏﻜﻤﺔ ﺍﻟﻌﺪﻝ ﺍﻟﺪﻭﻟﻴﺔ ،ﻭﺻﻨﺪﻭﻕ ﺍﻟﻨﻘﺪ
ﺍﻟﺪﻭﱄ ،ﻭﺍﻟﺒﻨﻚ ﺍﻟﺪﻭﱄ .ﻭﻛﺎﳌﻨﻈﻤﺎﺕ ﺍﻹﻗﻠﻴﻤﻴﺔ ﻣﺜﻞ ﺍﳉﺎﻣﻌﺔ ﺍﻟﻌﺮﺑﻴﺔ.
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ﻕ ﰲ ﺍ ِﻹ ْﺳـﻼ ﹺﻡ
ﺍ َﻷ ْﺧـﻼ ُ
ﺤ ﱠﻤ ٍﺪ ﺻَـﻠﱠﻰ ﷲ َﻋﻠﹶﻰ َﺳﱢﻴﺪِﻧﺎ ﻣُ َ ﻑ ﺍ ِﻹﺳْﻼ ُﻡ ﺑﹶﺄﻧﱠ ُﻪ ﺍﻟﺪِﻳ ُﻦ ﺍﱠﻟﺬِﻱ ﺃﹶﻧ َﺰﹶﻟﻪُ ﺍ ُ ﻋُ ﱢﺮ َ
ﺴﻪِ ،ﻭﺑ َﻐْﻴﺮﹺﻩ ﻣِﻦ ﺍﷲ َﻋﹶﻠْﻴ ِﻪ ﻭ َﻋﻠﹶﻰ ﺁﻟ ِﻪ ﻭ َﺳﱠﻠﻢَ ،ﻟَﺘْﻨﻈِﻴ ﹺﻢ ﻋَﻼﹶﻗ ِﺔ ﺍ ِﻹْﻧﺴَﺎ ِﻥ ﲞَﺎِﻟ ِﻘﻪِ ،ﻭﺑﻨ ﹾﻔ ِ
ﺸﻤُﻞﹸ ﺍﻟﻌﻘﺎﺋ َﺪ ﻭﺍﻟﻌﺒـﺎﺩﺍﺕِ ،ﻭﻋَﻼﻗﹶـﺔﹸ ﺑﲏ ﺍ ِﻹْﻧﺴَﺎ ِﻥ .ﻭﻋَﻼﹶﻗﺔﹸ ﺍ ِﻹْﻧﺴَﺎ ِﻥ ﲞَﺎِﻟ ِﻘ ِﻪ َﺗ ْ
ﺕ ،ﻭﻋَﻼﹶﻗﺘُﻪُ ﺑ َﻐْﻴ ﹺﺮ ِﻩ ﻣِﻦ ﺕ ﻭﺍﳌﻠﺒﻮﺳﺎ ِ ﻕ ﻭﺍﳌﻄﻌﻮﻣﺎ ِ ﺸﻤُﻞﹸ ﺍ َﻷﺧْﻼ َ ﺴ ِﻪ َﺗ ْ
ﺍ ِﻹْﻧﺴَﺎ ِﻥ ﺑﻨﻔ ِ
ﺕ.ﺕ ﻭﺍﻟﻌﻘﻮﺑﺎ ِ ﺸﻤُﻞﹸ ﺍﳌﻌﺎﻣﻼ ِ ﺑﲏ ﺍ ِﻹْﻧﺴَﺎ ِﻥ َﺗ ْ
ﻛـﻼ ﻻ
ًّ ﻺﻧْـﺴَﺎ ِﻥ ﻭﺍ ِﻹﺳْﻼ ُﻡ ﻳُﻌﺎِﻟ ُﺞ ﻣﺸﺎﻛ ﹶﻞ ﺍ ِﻹْﻧﺴَﺎ ِﻥ ﻛﹸﻠﱠﻬَﺎ ،ﻭﻳَﻨ ﹸﻈ ُﺮ ﻟ ِ
ﺱ
ﻚ ﻳﻌﺎِﻟ ُﺞ ﻣﺸﺎ ِﻛﹶﻠﻪُ ﺑ ﹶﻄﺮﹺﻳ ﹶﻘ ٍﺔ ﻭﺍﺣﺪﺓٍ ،ﻭﹶﻗ ْﺪ ﺑَﲎ ﹺﻧﻈﹶﺎ َﻣﻪُ َﻋﻠﹶﻰ ﹶﺃﺳَـﺎ ﹴ ﺠ ﱠﺰﺃﹸ ،ﻭﻟ ﹶﺬِﻟ َ
َﻳَﺘ َ
ﺱ ﺣَـﻀَﺎ َﺭِﺗﻪِ ،ﻭﻫـﻲ ﺖ ﺍﻟﻨَﺎ ِﺣَﻴﺔﹸ ﺍﻟﺮُﻭﺣﻴﱠ ﹸﺔ ِﻫ َﻲ ﹶﺃﺳَﺎ َﺭُﻭﺣﻲﱟ ،ﻫُ َﻮ ﺍﻟ َﻌﻘِﻴ َﺪﺓﹸ ،ﻓ ﹶﻜﺎَﻧ ِ
ﺱ ﺷَﺮﻳﻌِﺘ ِﻪ.
ﺱ ﺩﻭﹶﻟِﺘﻪِ ،ﻭﻫﻲ ﹶﺃﺳَﺎ َ ﹶﺃﺳَﺎ َ
ﻼ ﺩﻗﻴﻘﺎﹰ ،ﻛﺄﹶﻧ ِﻈ َﻤ ِﺔﺖ ﺍﻷَﻧﻈ َﻤ ﹶﺔ ﺗﻔﺼﻴ ﹰ ﺼﹶﻠ ِ
ﻭ َﻣ َﻊ ﹶﺃﻥﱠ ﺍﻟﺸَﺮﻳﻌ ﹶﺔ ﺍ ِﻹﺳْﻼ ِﻣﱠﻴ ﹶﺔ ﹶﻓ ﱠ
ﺼﻼﹰ، ﻕ ﹺﻧﻈﹶﺎﻣـﹰﺎ ُﻣﻔﹶـ ﱠﻸﺧْﻼ ﹺ ﺕ ﻭﺍﻟﻌﻘﻮﺑﺎﺕِ ،ﻓﺈﻧﱠﻬﺎ ﹶﻟ ْﻢ ﹶﲡ َﻌ ﹾﻞ ﻟ َ ﺕ ﻭﺍﳌﻌﺎﻣﻼ ِ ﺍﻟﻌﺒﺎﺩﺍ ِ
ﻕ َﻋﻠﹶﻰ ﺍﻋﺘﺒﺎ ﹺﺭ ﹶﺃﻧﱠﻬﺎ ﹶﺃﻭَﺍ ِﻣﺮُ ﻭﻧـﻮﺍ ٍﻩ ﻣِـ َﻦ ﺍﷲِ ،ﺩُﻭ ﹶﻥ ﺖ ﹶﺃ ْﺣﻜﹶﺎ َﻡ ﺍ َﻷﺧْﻼ ﹺ
ﺠ ْ ﻭﺇﳕﺎ ﻋﺎﹶﻟ َ
ﺠﺐُ ﺃﹶﻥ ﺗُﻌﻄﹶﻰ ﺟﺎﻧﺒﹰﺎ ﺧﺎﺻﹰﺎ ِﻣ َﻦ ﺍﻟﻌﻨﺎﻳ ِﺔ ﳝﺘـﺎ ُﺯ ﻕ َﻳ ﹺ
ﺍﻟَﻨ ﹶﻈ ﹺﺮ ﹺﺇﻟﹶﻰ ﺗﻔﺼﻴ ﹺﻞ ﹶﺃﻧﱠﻬﺎ ﹶﺃﺧْﻼ ٌ
ﻼ ﻣِﻦ ﹶﻏﻴْﺮﻫﺎَ ،ﻭﹶﻟ ْﻢ َﻋﻠﹶﻰ ﹶﻏْﻴ ﹺﺮﻩَِ ،ﺑ ﹾﻞ ِﻫ َﻲ ﻣِﻦ َﺣْﻴﺚﹸ ﺗﻔﺼﻴ ﹸﻞ ﺍ َﻷ ْﺣﻜﹶﺎﻡﹺ ،ﹶﺃﹶﻗﻞﱡ ﺗﻔﺼﻴ ﹰ
ﺐ ﺍﻟﻔﻘ ِﻪ ﺍﱠﻟﺘِﻲ ﲢﻮﻱ ﺍ َﻷ ْﺣﻜﹶـﺎ َﻡ ﺠﺪُ ﰲ ﻛﹸﺘُ ﹺ ﺠ َﻌ ﹾﻞ ﳍﺎ ﰲ ﺍﻟ ِﻔ ﹾﻘ ِﻪ ﺑﺎﺑﹰﺎ ﺧﺎﺻﺎﹰ ،ﻓﻼ َﻧ ﹺ َﺗ ْ
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ﻕَ .ﻭﻟﹶـ ْﻢ ُﻳﻌْـ َﻦ ﺍﻟﻔﻘﻬـﺎ ُﺀ ﺏ ﺍ َﻷﺧْــﻼ ﹺ ﺴـﻤﱠﻰ ﺑـﺎ َ ﺸـﺮْﻋّﻴـ ﹶﺔ ﺑﺎﺑﹰﺎ ﻳُـ َ ﺍﻟ َ
ﺠـَﺘـﻬﹺﺪﻭ ﹶﻥ ﰲ ﹶﺃ ْﻣـ ﹺﺮ ﻭﺍ ﹸﳌ ْ
ﻁ.ﺚ ﻭﺍﻻﺳﺘﻨﺒﺎ ِ ﺍ َﻷ ْﺣﻜﹶﺎ ﹺﻡ ﺍﳋﹸﻠﹸ ِﻘﱠﻴ ِﺔ ﺑﺎﻟﺒﺤ ِ
ﻕ ﻻ ﺗﺆﺛﱢ ُﺮ ﰲ ِﻗﻴَﺎ ﹺﻡ ﺍﺠﻤﻟﺘﻤ ﹺﻊ ﹺﺑﺤَﺎﻝﹴَ ،ﻷﻥﱠ ﺍﺠﻤﻟﺘﻤ َﻊ َﻳﻘﹸﻮ ُﻡ َﻋﻠﹶﻰ ﻭﺍ َﻷﺧْﻼ ُ
ﳋﹸﻠ ُﻖ ﻓﻼ ُﻳ َﺆﺛﱢ ُﺮ ﰲ ِﻗﻴَﺎ ﹺﻡ ﳊﻴَﺎﺓِ ،ﻭﺗﺆﺛﱢ ُﺮ ﻓِﻴ ِﻪ ﺍﳌﺸﺎﻋ ُﺮ ﻭﺍ َﻷ ﹾﻓﻜﹶﺎﺭُ ،ﻭﹶﺃﻣﱠﺎ ﺍ ﹸ ﺃﹶﻧﻈﻤ ِﺔ ﺍ ﹶ
ﻑ ﺍﻟﻌﺎ ﱡﻡ ﺍﻟﻨﺎﺟ ُﻢ َﻋ ﹺﻦ ﺍﺠﻤﻟﺘﻤﻊﹺ ،ﻭﻻ ﰲ ﹺﺭِﻗﱢﻴ ِﻪ ﹶﺃ ْﻭ ﺍﳓﻄﺎ ِﻃﻪِ ،ﺑَﻞ ﺍﳌﺆﺛ ُﺮ ﻫُ َﻮ ﺍﻟﻌﺮ ُ
ﳋﹸﻠﻖُ ،ﻭﺇﳕﺎ ِﻫ َﻲ ﺍﻷَﻧﻈﻤ ﹸﺔ ﺍﱠﻟﺘِﻲ ﺲﺍﹸ ﳊﻴَﺎﺓِ ،ﻭﺍﳌﹸﺴﻴﱢ ُﺮ ﻟﻠﻤﺠﺘﻤ ﹺﻊ ﹶﻟْﻴ َ ﺍ ﹶﳌﻔﹶﺎﻫِﻴ ﹺﻢ َﻋ ﹺﻦ ﺍ ﹶ
ﺱ ﻭﺍﳋﹸﻠ ُﻖ ﺫﺍُﺗ ُﻪ ﻧﺎ ﹺﺟ ٌﻢ َﻋ ﹺﻦ ُﺗ ﹶﻄﺒﱠ ُﻖ ﻓِﻴﻪِ ،ﻭﺍ َﻷ ﹾﻓﻜﹶﺎ ُﺭ ﻭﺍﳌﺸﺎ ِﻋ ُﺮ ﺍﱠﻟﺘِﻲ َﳛ ِﻤﻠﹸﻬﺎ ﺍﻟﻨﺎ ُ
ﺍ َﻷ ﹾﻓﻜﹶﺎ ﹺﺭ ﻭﺍﳌﺸﺎﻋ ﹺﺮ ﻭﻧﺘﻴﺠ ﹲﺔ ﻟَﺘ ﹾﻄﺒﹺﻴ ﹺﻖ ﺍﻟﹺﻨﻈﹶﺎ ﹺﻡ.
ﻕ ﰲ ﺍﺠﻤﻟﺘﻤـﻊﹺ، ﺤ َﻤ ﹶﻞ ﺍﻟ َﺪ ْﻋ َﻮﺓﹸ ﹺﺇﻟﹶﻰ ﺍ َﻷﺧْﻼ ﹺﻚ ﻓﻼ َﻳﺠُﻮ ُﺯ ﺃﹶﻥ ﺗُ ْ ﻭ َﻋﻠﹶﻰ ﹶﺫِﻟ َ
ﻕ ﻧﺘـﺎﺋـ ُﺞ َﻷﻭَﺍ ِﻣـ ﹺﺮ ﺍﷲِ ،ﻓﻬ َﻲ ﺗﺄﰐ ﻣِـ َﻦ ﺍﻟ َﺪﻋْــ َﻮ ِﺓ ﹺﺇﻟﹶـﻰ َﻷﻥﱠ ﺍ َﻷ ْﺧـﻼ َ
ﺍﻟ َﻌـ ِﻘـﻴـ َﺪﺓِ ،ﻭﺇﱃ َﺗ ﹾﻄﺒﹺﻴ ﹺﻖ ﺍ ِﻹ ْﺳـﻼ ﹺﻡ ﺑﺼﻔ ٍﺔ ﻋَﺎ ﱠﻣ ٍﺔ .ﻭ َﻷﻥﱠ ﰲ ﺍﻟـ َﺪ ْﻋ َﻮ ِﺓ ﹺﺇﻟﹶـﻰ
ﺱ َﻋ ﹺﻦ ﺗَﻔ ﱡﻬ ﹺﻢ ﺣَﻘﻴﻘ ِﺔ ﳊﻴَﺎﺓِ ،ﻭﺇﺑﻌﺎﺩﹰﺍ ﻟﻠﻨﺎ ﹺ ﻕ ﻗﻠﺒﹰﺎ ﻟﻠ َﻤﻔﹶﺎﻫِﻴ ﹺﻢ ﺍ ِﻹﺳْﻼ ِﻣﱠﻴ ِﺔ َﻋ ﹺﻦ ﺍ ﹶ ﺍ َﻷﺧْﻼ ﹺ
ﺍﺠﻤﻟﺘﻤ ﹺﻊ ﻭﻣُﻘﻮﱢﻣﺎِﺗﻪِ ،ﻭﲣﺪﻳﺮﹰﺍ ﹶﻟ ُﻬ ْﻢ ﺑﺎﻟﻔﻀﺎِﺋ ﹺﻞ ﺍﻟﻔﺮﺩﻳ ِﺔ ُﻳ َﺆﺩﱢﻱ ﹺﺇﻟﹶـﻰ ﺍﻟ َﻐ ﹾﻔﻠﹶـ ِﺔ ﻋَـ ﹺﻦ
ﳊﻴَﺎ ِﺓ.ﺍﻟﻮﺳﺎِﺋ ﹺﻞ ﺍﳊﹶﻘﻴﻘِﻴ ِﺔ ﻟﺮُﻗ ﱢﻲ ﺍ ﹶ
ﺠ َﻌ ﹶﻞ ﺍﻟ َﺪ ْﻋ َﻮﺓﹸ ﺍ ِﻹﺳْﻼ ِﻣﻴﱠ ﹸﺔ َﺩ ْﻋ َﻮ ﹰﺓ ﹺﺇﻟﹶﻰ ﻭﳍﺬﺍ ﻛﹶﺎ ﹶﻥ ﻣِﻦ ﺍﳋ ﹶﻄ ﹺﺮ ﺃﹶﻥ ﺗُ ْ
ﺍ َﻷﺧْﻼﻕﹺَ ،ﻷﻧﱠﻬﺎ ﺗﻮ ِﻫﻢُ ﹶﺃﻥﱠ ﺍﻟ َﺪ ْﻋ َﻮ ﹶﺓ ﺍ ِﻹﺳْﻼ ِﻣﱠﻴ ﹶﺔ َﺩ ْﻋ َﻮ ﹲﺓ ُﺧﹸﻠ ِﻘﱠﻴﺔﹲ ،ﻭَﺗ ﹾﻄ ِﻤﺲُ ﺍﻟﺼُﻮ َﺭ ﹶﺓ
ﺼ ﹺﺮﻓﹸﻬُ ْﻢ َﻋ ﹺﻦ ﺍﻟ ﹶﻄﺮﹺﻳ ﹶﻘ ِﺔ
ﺱ ﹶﻟﻪُ ،ﻭَﺗ ْ ﺍﻟ ِﻔﻜﹾﺮﱠﻳ ﹶﺔ َﻋ ﹺﻦ ﺍ ِﻹﺳْﻼﻡﹺ ،ﻭَﺗﺤُﻮُﻝﹸ ﺩُﻭ ﹶﻥ ﹶﻓ ْﻬ ﹺﻢ ﺍﻟﻨﺎ ﹺ
ﺸﺮّﻳﻌ ﹸﺔ ﺍﻟﻮﺣﻴﺪ ِﺓ ﺍﱠﻟﺘِﻲ ﺗﺆﺩّﻱ ﹺﺇﻟﹶﻰ َﺗ ﹾﻄﺒﹺﻴ ِﻘ ِﻪ ﻭﻫ َﻲ ِﻗﻴَﺎ ُﻡ ﺍﻟ َﺪ ْﻭﹶﻟ ِﺔ ﺍ ِﻹﺳْﻼ ِﻣﱠﻴ ِﺔ .ﻭﺍﻟ َ
ﺸﺮْﻋّﻴ ِﺔ ﺍﳌَﺘ َﻌﱢﻠ ﹶﻘ ِﺔ
ﺴ ِﻪ ﺑﺎ َﻷ ْﺣﻜﹶﺎ ﹺﻡ ﺍﻟ َ ﺖ ﻋَﻼﹶﻗ ﹶﺔ ﺍ ِﻹْﻧﺴَﺎ ِﻥ ﺑﻨﻔ ِ ﲔ ﻋﺎﻟﹶﺠ ْ ﺍ ِﻹﺳْﻼ ِﻣﻴﱠ ﹸﺔ ِﺣ َ
ﺕ ﻭﺍﳌﻌﺎﻣﻼﺕِ ،ﻭﺇﻧﱠﻤﺎ ﻚ ﹺﻧﻈﹶﺎﻣﹰﺎ ﻛﺎﻟﻌﺒﺎﺩﺍ ِ ﺠ َﻌ ﹾﻞ ﹶﺫِﻟ َ ﳋﻠﹸﻘﻴﺔِ ،ﹶﻟ ْﻢ َﺗ ْ ﺕ ﺍﹸ ﺑﺎﻟﺼﱢﻔﺎ ِ
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ﺶﻕ ﻭﺍ َﻷﻣَﺎﻧ ِﺔ ﻭ َﻋ َﺪ ﹺﻡ ﺍﻟ ِﻐ ﱢ ﷲ ﹺﺑﻬَﺎ ،ﻛﺎﻟﺼﺪ ﹺ ﺖ ﻓِﻴﻬﺎ ﺗَﺤﻘﻴ َﻖ ِﻗَﻴ ﹴﻢ ﻣﻌﻴﻨﺔٍ ،ﹶﺃ َﻣ َﺮ ﺍ ُ ﺭﺍ َﻋ ْ
ﷲ ﺗﻌﺎﱃ ﺑﺎﻟﻘِﻴﻤ ِﺔ ﺤﺼُﻞﹸ ِﻣ ْﻦ َﺷﻲﹴﺀ ﻭﺍﺣ ٍﺪ ﻫُ َﻮ ﺍ َﻷ ْﻣﺮُ ِﻣ َﻦ ﺍ ِ ﺴﺪِ ،ﻓﻬﻲ َﺗ ْ ﳊَ ﻭﺍ ﹶ
ﺠﺐُ ﹶﺃ ﹾﻥ ﺗُﺮﺍﻋَﻰ ﷲ ﺑﻪِ ،ﻓَﻴ ﹺ ﳋﻠﹸﻘﻴﺔِ ،ﻛﺎﳌﻜﺎ ﹺﺭ ﹺﻡ ﻭﺍﻟﻔﻀﺎِﺋ ﹺﻞ .ﻓﺎﻷَﻣﺎﻧ ﹸﺔ ُﺧﹸﻠ ٌﻖ ﺃﹶﻣ َﺮ ﺍ ُ ﺍﹸ
ﺴﻤﱠﻰ ﳋﻠﹸﻘﻴ ﹸﺔ ﻭُﺗ ُﺤﻘﱠﻖُ ﹺﺑﻬَﺎ ﺍﻟ ِﻘَﻴ َﻤﺔﹸ ﺍ ﹸ ﻚ ﺗﺘ َ ﲔ ﺍﻟ ِﻘﻴَﺎ ﹺﻡ ﹺﺑﻬَﺎ ،ﻭﻟ ﹶﺬِﻟ َﳋﻠﹸﻘﻴ ﹸﺔ ِﺣ َ ﻗِﻴﻤﺘُﻬﺎ ﺍ ﹸ
ﺕ ﻣِﻦ ﻧَﺘﺎﺋ ﹺﺞ ﺍ َﻷ ْﻋﻤَﺎ ﹺﻝ ﻛﺎﻟ ِﻌﻔﱠ ِﺔ ﺍﻟﻨﺎﲡ ِﺔ َﻋ ﹺﻦ ﹶﺃﺧْﻼﻗﹰﺎ .ﻭﹶﺃﻣﱠﺎ ﺣُﺼﻮ ﹸﻝ َﻫ ِﺬ ِﻩ ﺍﻟﺼﻔﺎ ِ
ﻕﺕ ﻛﺎﻟﺼﱢﺪ ﹺ ﺏ ﻣﺮﺍﻋﺎﺗِﻬﺎ ِﻋْﻨ َﺪ ﺍﻟ ِﻘﻴَﺎ ﹺﻡ ﺑﺎﳌﻌﺎﻣﻼ ِ ﺍﻟﺼَﻼﺓِ ،ﹶﺃ ْﻭ ﺣﺼُﻮﻟﹸﻬﺎ ﻣِﻦ ﻭﺟُﻮ ﹺ
ﺤﺼُﻞﹸ ﻓِﻴ ِﻪ ﻗِﻴ ُﻤ ﹲﺔ ُﺧﻠﹸﻘﻴﺔﹲَ ،ﻷﻧﱠﻬﺎ ﹶﻟ ْﻢ ﺗﻜ ْﻦ ﻣﻘﺼﻮﺩ ﹰﺓ ﻣِﻦ ﺍﻟ ِﻘﻴَﺎ ﹺﻡ ﰲ ﺍﻟﺒﻴ ﹺﻊ ،ﻓﻼ َﺗ ْ
ﺏﺻﹶﻠﺔﹸ ﻣِﻦ ﻧﺘﺎِﺋ ﹺﺞ ﺍ َﻷ ْﻋﻤَﺎﻝﹺ ،ﻭﻣﻦ ﻭﺟﻮ ﹺ ﺕ ﺍﳊﺎ ِ ﺖ َﻫ ِﺬ ِﻩ ﺍﻟﺼﻔﺎ ُ ﺑﺎﻟ َﻌ َﻤﻞﹺَ ،ﺑ ﹾﻞ ﻛﹶﺎَﻧ ْ
ﺕ .ﻓﺈ ﱠﻥ ﲔ َﻳﻘﹸﻮ ُﻡ ﺑﺎﳌﻌﺎﻣﻼ ِ ﲔ ﻳﻌُﺒ ُﺪ ﺍﷲَ ،ﻭ ِﺣ َ ﺕ ُﺧﹸﻠ ِﻘﱠﻴ ﹰﺔ ﻟﻠﻤﺆ ِﻣ ﹺﻦ ِﺣ َﺍﳌﺮﺍﻋﺎﺓِ ،ﺻﻔﺎ ٍ
ﺼ ِﺪ ﺍﻟﺜﺎﱐ ﺍﳌﺆﻣ َﻦ َﺣﻘﱠ َﻖ ﺑﺎﻟﻘﺼ ِﺪ ﺍﻷﻭ ﹺﻝ ﺍﻟ ِﻘﻴَﻤ ﹶﺔ ﺍﻟﺮُﻭﺣﱠﻴ ﹶﺔ ﻣِﻦ ﺍﻟﺼَﻼ ِﺓ ﻭ َﺣﻘﹼﻖ ﺑﺎﻟ ﹶﻘ ْ
ﺕ ﺍﳋﻠﻘﻴ ِﺔ. ﺖ ﺑﺎﻟﺼﻔﺎ ِ ﺲ ﺍﻟﻮﻗ ِ ﻒ ﰲ ﻧﻔ ﹺ ﺼ َ ﺍﻟﻘِﻴﻤ ﹶﺔ ﺍﳌﹶﺎ ﱢﺩﱠﻳ ﹶﺔ ﻣِﻦ ﺍﻟﺘﺠﺎﺭﺓِ ،ﻭﺍﱠﺗ َ
ﻑ ﹺﺑﻬَﺎ ُﺧﻠﹸﻘﹰﺎ ﺣﺴﻨﹰﺎ ﻭﺍﱠﻟﺘِﻲ ﺕ ﺍﱠﻟﺘِﻲ ﻳُﻌَﺘَﺒﺮُ ﺍﻻﺗﱢﺼﺎ ُ ﻉ ﺍﻟﺼﻔﺎ ِ ﺸ ْﺮ ُﻭﻗﺪ َﺑﱠﻴ َﻦ ﺍﻟ َ
ﺴ ﹺﻦ ِﻣْﻨﻬَﺎ ﻭﻬﻧﻰ َﻋ ﹺﻦ ﺍﻟـﺴﻴﱢﺊ: ﳊَ ﺚ َﻋﻠﹶﻰ ﺍ ﹶ ﻑ ﹺﺑﻬَﺎ ُﺧﻠﹸﻘﹰﺎ َﺳﻴﱢﺌﺎﹰ ،ﻓﺤ ﱠ ﻳﻌَﺘَﺒﺮُ ﺍﻻﺗﱢﺼﺎ ُ
ﺣﺚ َﻋﻠﹶﻰ ﺍﻟﺼﺪﻕﹺ ،ﻭﺍ َﻷﻣَﺎﻧﺔِ ،ﻭﻃﻼﹶﻗ ِﺔ ﺍﻟﻮﺟﻪِ ،ﻭﺍﳊﻴﺎﺀِ ،ﻭﹺﺑ ﱢﺮ ﺍﻟﻮﺍﻟﺪِﻳﻦ ،ﻭﺻِـﹶﻠ ِﺔ
ﺐ
ﺐ ﺍﳌﺮ ُﺀ ﻷَﺧﻴ ِﻪ ﻣـﺎ ُﻳﺤِـ ﱡ ﺤـ ﱠ ﺍﻟ ﱠﺮ ِﺣ ﹺﻢ ،ﻭﺗﻔـﺮﻳـ ﹺﺞ ﺍﻟ ﹸﻜـﺮَُﺑـﺎﺕِ ،ﻭﺃﹶﻥ ﻳُ ِ
ﷲ .ﻭﻬﻧﻰ ﻋَﻦ ﺃﺿﺪﺍﺩِﻫﺎ ﻉ ﹶﺃﻭَﺍ ِﻣ ﹺﺮ ﺍ ِ
ﻚ ﻭﻣﺜﹶﻠﻪُ َﺣﺜﱠﹰﺎ َﻋﻠﹶﻰ ﺍﱢﺗﺒَﺎ ﹺﺴﻪِ ،ﻭﺍﻋَﺘَﺒ َﺮ ﻛ ﱠﻞ ﹶﺫِﻟ َ ﻟﻨﻔ ِ
ﻚ ﻭﻣﺜﹶﻠﻪُ ﻬﻧﻴﹰﺎ ﻋﻤﱠـﺎ ﺴ ِﺪ ﻭﺍﻟ ﹸﻔﺠُﻮ ﹺﺭ ﻭﺃﻣﺜﺎﻟِﻬﺎ ،ﻭﺍﻋَﺘَﺒ َﺮ ﹶﺫِﻟ َ ﳊَ ﺏ ﻭﺍﳋﻴﺎﻧ ِﺔ ﻭﺍ ﹶ ﻛﺎﻟ ﹶﻜ ِﺬ ﹺ
ﷲ ﻋْﻨ ُﻪ.
ﹶﻬﻧﻰ ﺍ ُ
ﷲ ﻭَﻧﻮَﺍﻫِﻴﻪِ ،ﻻ ﺸﺮّﻳﻌﺔِ ،ﻭﻗﺴ ٌﻢ ﻣِﻦ ﹶﺃﻭَﺍ ِﻣ ﹺﺮ ﺍ ِ ﻕ ﺟﺰ ٌﺀ ﻣِﻦ َﻫ ِﺬ ِﻩ ﺍﻟ َ ﻭﺍ َﻷﺧْﻼ ُ
ﺴِﻠ ﹺﻢ ﻟﻴِﺘ ﱠﻢ َﻋ َﻤﻠﹸﻪُ ﺑﺎ ِﻹﺳْﻼﻡﹺ ،ﻭَﻳ ﹾﻜﻤُ ﹶﻞ ِﻗﻴَﺎ ُﻣ ُﻪ ﺑـﹶﺄﻭَﺍ ِﻣ ﹺﺮ ﺲ ﺍﳌﹸ ْ
ُﺑﺪﱠ ِﻣ ْﻦ ﺗَﺤﻘﻴ ِﻘﻬﺎ ﰲ ﻧﻔ ﹺ
ﷲ .ﹶﻏْﻴ َﺮ ﹶﺃﻥﱠ ﺍﻟﻮﺻﻮ ﹶﻝ ﺇﻟﻴﻬﺎ ﰲ ﺍﺠﻤﻟﺘَﻤ ﹺﻊ ﻛﱢﻠ ِﻪ َﻳﻜﹸﻮ ﹸﻥ ﻋَﻦ ﹶﻃﺮﹺﻳ ﹺﻖ ﺇﳚـﺎ ِﺩ ﺍﳌـﺸﺎﻋ ﹺﺮ ﺍِ
ﳉﻤَﺎ َﻋ ِﺔ ﺗﺘﺤَﻘـﻖُ ﰲ ﺍﻷﻓـﺮﺍ ِﺩ ﺤﻘﻴﻘﻬﺎ ﰲ ﺍ ﹶ ﺍ ِﻹﺳْﻼ ِﻣﱠﻴﺔِ ،ﻭﺍ َﻷ ﹾﻓﻜﹶﺎ ﹺﺭ ﺍ ِﻹﺳْﻼ ِﻣﱠﻴﺔِ ،ﻭﺑَﺘ ْ
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ﺿَﺮﻭ َﺭﺓﹰ ،ﻭَﺑ َﺪ ِﻫﻲﱞ ﹶﺃﻥﱠ ﺍﻟﻮﺻﻮ ﹶﻝ ﺇﻟﻴﻬﺎ ﻻ َﻳﻜﹸﻮ ﹸﻥ ﺑﺎﻟ َﺪ ْﻋ َﻮ ِﺓ ﹺﺇﻟﹶﻰ ﺍ َﻷﺧْـﻼﻕﹺ ،ﺑَـ ﹾﻞ
ﺑﺎﻟ ﹶﻄﺮﹺﻳ ﹺﻖ ﺍﳌﺸﺎ ﹺﺭ ﺇﻟﻴﻬﺎ ﻣِﻦ ﺇﳚﺎ ِﺩ ﺍﳌﺸﺎﻋ ﹺﺮ ﻭﺍ َﻷ ﹾﻓﻜﹶﺎﺭﹺ ،ﹶﻏْﻴ َﺮ ﹶﺃﻥﱠ ﺍﻟَﺒ ْﺪ َﺀ ﻳﻘﻀﻲ ﺑﺈﻋﺪﺍ ِﺩ
ﻛﺘﻠ ٍﺔ ﺑﺎ ِﻹﺳْﻼ ﹺﻡ ﹸﻛﱢﻠﻪَِ ،ﻳﻜﹸﻮ ﹸﻥ ﻓِﻴﻬﹺﺎ ﺍﻷﻓﺮﺍ ُﺩ ﻛـﺄﺟﺰﺍ ٍﺀ ﰲ َﺟﻤَﺎﻋَـﺔٍ ،ﻻ ﻛـﺄﻓﺮﺍ ٍﺩ
ﺤﻤِﻠﻮﺍ ﺍﻟ َﺪ ْﻋ َﻮ ﹶﺓ ﺍ ِﻹﺳْﻼ ِﻣﱠﻴ ﹶﺔ ﺍﻟﻜﺎ ِﻣﹶﻠ ﹶﺔ ﰲ ﺍﺠﻤﻟﺘﻤﻊﹺ ،ﻓﻴُﻮ ﹺﺟﺪُﻭﺍ ﺍﳌـﺸﺎﻋ َﺮ ﻣﺴﺘﻘﱢﻠﲔَ ،ﻟﻴ َ
ﻕ ﹶﺃﻓﹾﻮﺍﺟـﹰﺎ َﺗﺒَﻌـﹰﺎ ﺱ ﰲ ﺍ َﻷﺧْـﻼ ﹺ ﺍ ِﻹﺳْﻼ ِﻣﱠﻴﺔﹶ ،ﻭﺍ َﻷ ﹾﻓﻜﹶﺎ َﺭ ﺍ ِﻹﺳْﻼ ِﻣﱠﻴﺔﹶ ،ﻓﻴﺪﺧُ ﹶﻞ ﺍﻟﻨﺎ ُ
ﺠﻌَـ ﹸﻞ ﻟﺪﺧﻮﻟِﻬ ْﻢ ﰲ ﺍ ِﻹﺳْﻼ ﹺﻡ ﺃﻓﻮﺍﺟﹰﺎ .ﻭﻳﻨﺒﻐﻲ ﺃﹶﻥ ﻳُ ﹾﻔ َﻬ َﻢ ﺟﻠﱠﻴﹰﺎ ﹶﺃﻥﱠ ﹶﻗ ْﻮﹶﻟﻨَﺎ ﻫَـﺬﹶﺍ َﻳ ْ
ﻕ ﻻﺯﻣ ﹰﺔ ﻟﺰﻭﻣﹰﺎ َﺣْﺘ ِﻤﱠﻴﹰﺎ َﻷﻭَﺍ ِﻣ ﹺﺮ ﺍﷲِ ،ﻭَﺗ ﹾﻄﺒﹺﻴ ﹺﻖ ﺍ ِﻹﺳْﻼﻡﹺ ،ﻭﻳﺆﻛﱢ ُﺪ ﺿَـﺮﻭ َﺭ ﹶﺓ ﺍ َﻷﺧْﻼ َ
ﺴَﻨ ِﺔ.
ﻕ ﺍﳊ َ
ﺴِﻠ ﹺﻢ ﺑﺎ َﻷﺧْﻼ ﹺ ﻑ ﺍﳌﹸ ْ
ﺍﺗﱢﺼﺎ ِ
ﺕ ﺍﱠﻟﺘِﻲ ﷲ ﺗﻌﺎﱃ ﰲ ﻛﺜ ﹴﲑ ﻣِﻦ ﺳُ َﻮ ﹺﺭ ﺍﻟ ﹸﻘﺮْﺁ ِﻥ ﺍﻟﻜﺮ ﹺﱘ ﺍﻟﺼﻔﺎ ِ ﻭﻗﺪ َﺑﱠﻴ َﻦ ﺍ ُ
ﺕﺠﺐُ ﺃﹶﻥ ﻳﺴﻌﻰ ﺇﻟﻴﻬﺎ .ﻭﻫﺬ ِﻩ ﺍﻟﺼﻔﺎ ُ ﻒ ﹺﺑﻬَﺎ ﺍ ِﻹْﻧﺴَﺎ ﹸﻥ ،ﻭﺍﱠﻟﺘِﻲ َﻳ ﹺ
ﺠﺐُ ﺃﹶﻥ ﻳﺘﺼ َ َﻳ ﹺ
ِﻫ َﻲ ﺍﻟﻌﻘﺎﺋﺪُ ،ﻭﺍﻟﻌﺒﺎﺩﺍﺕُ ،ﻭﺍﳌﻌﺎﻣﻼﺕُ ،ﻭﺍ َﻷﺧْﻼﻕُ ،ﻭﻻ ُﺑﺪﱠ ِﻣ ْﻦ ﺃﹶﻥ َﺗ ﹶﻜ ْﻮ ﹶﻥ َﻫ ِﺬ ِﻩ
ﻊ ﳎﺘﻤﻌﺔﹰ ،ﻗﺎﻝ ﺗﻌﺎﱃ ﰲ ﺳﻮﺭﺓ ﻟﻘﻤﺎﻥß⎯≈yϑø)ä9 tΑ$s% øŒÎ)uρ : ﺕ ﺍﻷﺭﺑ ُ ﺍﻟﺼﻔﺎ ُ
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Èβr& È⎦÷⎫tΒ%tæ ’Îû …çμè=≈|ÁÏùuρ 9⎯÷δuρ 4’n?tã $·Ζ÷δuρ …çμ–Βé& çμ÷Fn=uΗxq Ïμ÷ƒy‰Ï9¨uθÎ/ z⎯≈|¡ΣM}$# $uΖøŠ¢¹uρuρ
$tΒ ’Ï1 x8Íô±è@ βr& #’n?tã x8#y‰yγ≈y_ βÎ)uρ ∩⊇⊆∪ ãÅÁyϑø9$# ¥’n<Î) y7÷ƒy‰Ï9¨uθÏ9uρ ’Í< öà6ô©$#
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!$pκ®ΞÎ) ¢©o_ç6≈tƒ ∩⊇∈∪ tβθè=yϑ÷ès? óΟçFΖä. $yϑÎ/ Νà6ã∞Îm;tΡé'sù öΝä3ãèÅ_ötΒ ¥’n<Î) ¢ΟèO 4 ¥’n<Î) z>$tΡr& ô⎯tΒ
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öãΒù&uρ nο4θn=¢Á9$# ÉΟÏ%r& ¢©o_ç6≈tƒ ∩⊇∉∪ ÖÎ7yz ì#‹ÏÜs9 ©!$# ¨βÎ) 4 ª!$# $pκÍ5 ÏNù'tƒ ÇÚö‘F{$#
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∪∠⊇∩ =Ïtä† Ÿω ©!$# ¨βÎ) ( $·mutΒ ÇÚö‘F{$# ’Îû Ä·ôϑs? Ÿωuρ Ĩ$¨Ζ=Ï9 x8£‰s{ öÏiè|Áè? Ÿωuρ
us3Ρr& ¨βÎ) 4 y7Ï?öθ|¹ ⎯ÏΒ ôÙàÒøî$#uρ y7Í‹ô±tΒ ’Îû ô‰ÅÁø%$#uρ ∩⊇∇∪ 9‘θã‚sù 5Α$tFøƒèΧ ¨≅ä.
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(#θä9$s% šχθè=Îγ≈yfø9$# ãΝßγt6sÛ%s{ #sŒÎ)uρ $ZΡöθyδ ÇÚö‘F{$# ’n?tã tβθà±ôϑtƒ š⎥⎪Ï%©!$# Ç⎯≈uΗ÷q§9$#
tβθä9θà)tƒ š⎥⎪Ï%©!$#uρ ∩∉⊆∪ $Vϑ≈uŠÏ%uρ #Y‰¤fß™ óΟÎγÎn/uÏ9 šχθçG‹Î6tƒ z⎯ƒÏ%©!$#uρ ∩∉⊂∪ $Vϑ≈n=y™
ôNu™!$y™ $yγ¯ΡÎ) ∩∉∈∪ $·Β#uxî tβ%x. $yγt/#x‹tã χÎ) ( tΛ©⎝yγy_ z>#x‹tã $¨Ψtã ô∃ÎñÀ$# $uΖ−/u‘
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š⎥⎪Ï%©!$#uρ ∩∠⊄∪ $YΒ#uÅ2 (#ρ“sΔ Èθøó¯=9$$Î/ (#ρ“sΔ #sŒÎ)uρ u‘ρ–“9$# šχρ߉yγô±o„ Ÿω š⎥⎪Ï%©!$#uρ
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(#θçΡθä3s? βÎ) 4 ö/ä3Å™θàçΡ ’Îû $yϑÎ/ ÞΟn=÷ær& ö/ä3š/§‘ ∩⊄⊆∪ #[Éó|¹ ’ÏΤ$u‹−/u‘ $yϑx. $yϑßγ÷Ηxqö‘$# Éb>§‘
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(#ûθè=çGø)s? Ÿωuρ ∩⊂⊃∪ #[ÅÁt/ #MÎ7yz ⎯ÏνÏŠ$t6ÏèÎ/ tβ%x. …çμ¯ΡÎ) 4 â‘ωø)tƒuρ â™!$t±o„ ⎯yϑÏ9 s−ø—Íh9$#
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⎯s9uρ uÚö‘F{$# s−ÍøƒrB ⎯s9 y7¯ΡÎ) ( $·mutΒ ÇÚö‘F{$# ’Îû Ä·ôϑs? Ÿωuρ ∩⊂∉∪ Zωθä↔ó¡tΒ çμ÷Ψtã
.$\δρãõ3tΒ y7În/u‘ y‰ΖÏã …çμã∞ÍhŠy™ tβ%x. y7Ï9¨sŒ ‘≅ä. ∩⊂∠∪ ZωθèÛ tΑ$t6Ågù:$# xè=ö6s?
ُﺙ ﻛ ﱞﻞ ِﻣْﻨ َﻬﺎ ﹺﻭ ْﺣ َﺪﹲﺓ ﻛﺎﻣﹶﻠ ﹲﺔ َﺗﻌْـ ﹺﺮﺽ ِ ﺕ ﰲ ﻫ ِﺬ ِﻩ ﺍﻟﺴُ َﻮ ﹺﺭ ﺍﻟﺜﻼ ُ ﻓﻬﺬ ِﻩ ﺍﻵﻳﺎ
ﺼﱠﻴ ﹶﺔ ﺍ ِﻹﺳْﻼ ِﻣﱠﻴ ﹶﺔ ﰲ ﺫﺍﺗِﻬـﺎِﺨ ْﺸ َ ﺴِﻠ ﹺﻢ ﻭﺗَﺒﱢﻴ ُﻦ ﺍﻟ
ْ ﲡﻠﻮ ﺻُﻮ َﺭ ﹶﺓ ﺍﳌﹸ.ﺕ ﺍﳌﺨﺘﻠﻔ ﹶﺔ ِ ﺍﻟﺼﻔﺎ
ِﻣْﻨﻬَﺎ ﹶﺃ ْﺣﻜﹶﺎ ٌﻡ،ﷲ ﺗﻌﺎﱃِ ﻭﻳُﻼ َﺣﻆﹸ ﻓِﻴﻬﹺﺎ ﹶﺃﻧﱠﻬﺎ ﹶﺃﻭَﺍ ِﻣﺮُ ﻭﻧﻮﺍ ٍﻩ ِﻣ َﻦ ﺍ،ﺍﳌﺘﻤﻴﺰ ﹶﺓ َﻋ ْﻦ ﹶﻏْﻴ ﹺﺮﻫَﺎ
ﻭﹶﺃ ْﺣﻜﹶﺎﻣـﹰﺎ ﺗَﺘ َﻌﻠﱠـ ُﻖ،ِ ﹶﻛﻤَﺎ ﹶﺃﻥﱠ ِﻣْﻨﻬَﺎ ﹶﺃ ْﺣﻜﹶﺎﻣﹰﺎ ﺗَﺘ َﻌﻠﱠﻖُ ﺑﺎﻟﻌﺒﺎﺩﺍﺕ،ِﺗَﺘ َﻌﻠﱠﻖُ ﺑﺎﻟ َﻌﻘِﻴ َﺪﺓ
ﺕ ٍ ﺼ ْﺮ َﻋﻠﹶﻰ ﺻﻔﺎ ِ ﻭﻳُﻼ َﺣﻆﹸ ﹶﺃﻧﱠﻬﺎ ﹶﻟ ْﻢ ﺗﻘﺘ، ﻭﹶﺃ ْﺣﻜﹶﺎﻣﹰﺎ ﺗَﺘ َﻌﻠﱠﻖُ ﺑﺎ َﻷﺧْﻼﻕﹺ،ِﺑﺎﳌﻌﺎﻣﻼﺕ
ﺖْ ﹶﻛﻤَﺎ ﺍﺷـﺘﻤﻠ،ِ ﻭﺍﳌﻌﺎﻣﻼﺕ،ِ ﻭﺍﻟﻌﺒﺎﺩﺍﺕ،ِﺖ َﻋﻠﹶﻰ ﺍﻟ َﻌﻘِﻴ َﺪﺓ ْ ﺑَﻞ ﺍﺷﺘﻤﻠ،ٍُﺧﻠﹸﻘﻴﺔ
ﻭﺍﻻﻗﺘـﺼﺎ ُﺭ،ﺼﱠﻴ ﹶﺔ ﺍ ِﻹﺳْﻼ ِﻣﱠﻴﺔﹶ ِﺨ ْﺸَ ﺕ ﺍﱠﻟﺘِﻲ ُﺗ ﹶﻜﻮﱢ ﹸﻥ ﺍﻟ ُ ﻭﻫ َﻲ ﺍﻟﺼﻔﺎ.ﻕ َﻋﻠﹶﻰ ﺍ َﻷﺧْﻼ ﹺ
ﺤ ﱢﻘ َﻖ َ ُ ﻭﻟﻜ ْﻲ ﺗ.ﺼﱠﻴ ﹶﺔ ﺍ ِﻹﺳْﻼ ِﻣﱠﻴ ﹶﺔ
ِﺨ ْﺸَ ﻭﺍﻟ،ﻕ ﻻ ﻳُﻮ ﹺﺟﺪُ ﺍﻟﺮﺟ ﹶﻞ ﺍﻟﻜﺎﻣﻞﹶ َﻋﻠﹶﻰ ﺍ َﻷﺧْﻼ ﹺ
ﺱ
ﺕ ِﻣ ْﻦ ﹶﺃ ْﺟﻠِﻬﺎ ﻻ ُﺑﺪﱠ ِﻣ ْﻦ ﺃﹶﻥ َﺗﻜﹶﻮ ﹶﻥ ﻣﺒﻨﻴـ ﹰﺔ َﻋﻠﹶـﻰ ﺍ َﻷﺳَـﺎ ﹺ ْ ﺍﻟﻐﺎﻳ ﹶﺔ ﺍﱠﻟﺘِﻲ ﻭُ ﹺﺟ َﺪ
١٤٠
ﻑ ﹺﺑﻬَﺎ ﻣﺒﻨﻴﹰﺎ َﻋﻠﹶﻰ ﻫَـ ِﺬ ِﻩﺍﻟﺮُﻭﺣﻲﱢ ،ﻭﻫُ َﻮ ﺍﻟ َﻌﻘِﻴ َﺪ ﹸﺓ ﺍ ِﻹﺳْﻼ ِﻣﱠﻴﺔﹸ ،ﻭﺃﹶﻥ َﻳﻜﹸﻮ ﹶﻥ ﺍﻻﺗﺼﺎ ُ
ﺕ ﺍﻟـﺼﺪﻕﹺ ،ﺑَـ ﹾﻞ ﻕ ﻟﺬﺍ ِ ﻒ ﺑﺎﻟﺼﺪ ﹺ ﺴِﻠ َﻢ ﻻ ﻳﺘﺼ ُ ﻚ ﹶﻓﹺﺈﻥﱠ ﺍﳌﹸ ْ
ﺍﻟ َﻌﻘِﻴ َﺪ ِﺓ .ﻭ َﻋﻠﹶﻰ ﹶﺫِﻟ َ
ﲔ
ﷲ ﺃﹶﻣ َﺮ ﹺﺑ ِﻪ ،ﻭﺇﻥ ﻛﹶﺎ ﹶﻥ ﻳﺮﺍﻋِﻲ َﺗﺤَﻘﻴ َﻖ ﺍﻟ ِﻘﻴَﻤـ ِﺔ ﺍﳋﹸﻠﹸ ِﻘﻴﱠـ ِﺔ ﺣِـ َ ﻒ ﺑ ِﻪ َﻷﻥﱠ ﺍ َ
ﻳﺘﺼ ُ
ﷲ ﺃﹶﻣ َﺮ ﹺﺑﻬَﺎ.
ﻒ ﹺﺑﻬَﺎ ﻟﺬِﺍﺗِﻬﺎَ ،ﺑ ﹾﻞ َﻷﻥﱠ ﺍ َ
ﺼ ُ ﻕ ﻻ ُﻳﺘﱠ َﺼﺪُﻕُ .ﻓﺎ َﻷﺧْﻼ ُ َﻳ ْ
ﺴِﻠﻢُ ﺑﺼﻔﺎِﺗﻬَﺎ ،ﻭﹶﺃ ﹾﻥ َﻳﻘﹸﻮ َﻡ ﹺﺑﻬَـﺎ ﹶﻃ ْﻮﻋَـﹰﺎ ﻒ ﺍﳌﹸ ْﺼ َ ﻭﳍﺬﺍ ﻻ ُﺑﺪﱠ ِﻣ ْﻦ ﹶﺃ ﹾﻥ َﻳﱠﺘ ِ
ﺞ ﺍﻟ ِﻌﺒَﺎ َﺩ ِﺓχÎ) : ﷲ .ﻭﹺﺑﻤَﺎ ﹶﺃﻧﱠﻬﺎ ﺗﺄﰐ ِﻣ ْﻦ ﻧﺘﺎﺋ ﹺ ﺼﻞﹸ ﺑﺘ ﹾﻘﻮَﻯ ﺍ ِ ﻭﺍﻧﻘﻴﺎﺩﹰﺍ َﻷﻧﱠﻬﺎ ﳑﺎ َﻳﱠﺘ ِ
ﺐ ﺃﹶﻥ ُﻳﺮَﺍﻋَــﻰ ﰲ Ís3Ζßϑø9$#uρ Ï™!$t±ósxø9$# Ç∅tã 4‘sS÷Ζs? nο4θn=¢Á9$#ﻭﳑــﺎ َﻳﺠﹺــ ُ
ﺕ» :ﺍﻟﺪِﻳ ُﻦ ﺍﳌﹸﻌَﺎﻣَﻠﺔﹸ« ِﻋﻼ َﻭ ﹰﺓ َﻋﻠﹶﻰ ﹶﻛ ْﻮﻧﹺﻬﺎ ﻭ ْﺣﺪَﻫﺎ ﹶﺃﻭَﺍ ِﻣ َﺮ ﻭَﻧﻮَﺍ ِﻫ َﻲ ﻣﻌﻴﻨﺔﹰ، ﺍﳌﻌﺎﻣﻼ ِ
ﺠ َﻌﻠﹸﻬﺎ ﺷﻴﻤ ﹰﺔ ﻻﺯﻣ ﹰﺔ .ﻭ َﻋﹶﻠْﻴ ِﻪ ﻓﻘﹶـ ْﺪ ﻛﹶـﺎ ﹶﻥ ﺴِﻠﻢﹺ ،ﻭَﻳ ْ ﺲ ﺍ ﹸﳌ ْﻚ ُﻳﹶﺜﺒﱢﺘُﻬﺎ ﰲ َﻧ ﹾﻔ ﹺ ﻓﺈﻥ ﹶﺫِﻟ َ
ﺕ ﻣﺴﺘﻘﻠ ﹰﺔ ـــ ﳊﻴَﺎ ِﺓ ــ َﻣ َﻊ ﹶﻛ ْﻮﻧﹺﻬﺎ ﺻﻔﺎ ٍ ﻕ ﺑﺒﺎﻗِﻲ ﺃﹶﻧﻈﻤ ِﺔ ﺍ ﹶ ﺍﻧﺪِﻣﺎﺝُ ﺍ َﻷﺧْﻼ ﹺ
ﻑ ﺑﺎﳋﹸﻠﹸ ﹺﻖ ﻫُ َﻮ ﺇﺟﺎﺑ ﹲﺔ ﺴِﻠ َﻢ ﻬﺗﻴﹶﺌ ﹰﺔ ﺻﺎﳊﺔﹰ ،ﻻ ِﺳﻴﱠﻤﺎ ﻭﹶﺃﻥﱠ ﺍﻻﺗﺼﺎ َ ﻼ ﺑﹶﺄ ﹾﻥ ﻳﻬّﻴ ﹶﺊ ﺍﳌﹸ ْﻛﻔﻴ ﹰ
ﳊﻴَﺎ ِﺓ.
ﻀﺮﱡ ﰲ ﺍ ﹶ ﺏ ﻟَﻨﻮَﺍ ِﻫﻴﻪِ ،ﻻ َﻷﻥﱠ َﻫﺬﹶﺍ ﺍﳋﹸﻠﹸ َﻖ َﻳْﻨ ﹶﻔﻊُ ﹶﺃ ْﻭ َﻳ ُ ﷲ ﺗﻌﺎﱃ ﻭﺍﺟﺘﻨﺎ ٌ َﻷﻭﺍ ِﻣ ﹺﺮ ﺍ ِ
ﺴِﻠﻢُ َﻋﻠﹶـﻰ ﺖ ﺍﳌﹸ ْﻑ ﺑﺎﳋﹸﻠﹸ ﹺﻖ ﺍﳊﺴ ﹺﻦ ﺩﺍﺋﻤﻴﹰﺎ ﻭﺛﺎﺑﺘﹰﺎ ﻣﺎ ﹶﺛَﺒ َ ﺠ َﻌﻞﹸ ﺍﻻﺗﺼﺎ َ ﻭﻫﺬﺍ ﳑﺎ َﻳ ْ
ﺼﺪُ ِﻣﻨْـ ُﻪ ﺕ ﺍ ﹶﳌْﻨ ﹶﻔ َﻌﺔﹸَ ،ﻷﻧﱠ ُﻪ ﻻ ُﺗﻘﹾـ َ ﺍﻟ ِﻘﻴَﺎ ﹺﻡ ﺑَﺘ ﹾﻄﺒﹺﻴ ﹺﻖ ﺍ ِﻹﺳْﻼﻡﹺ ،ﻭﻻ ﻳﺪﻭ ُﺭ َﺣْﻴﺚﹸ ﺩَﺍ َﺭ ِ
ﺴَﺘْﺒ َﻌ َﺪ ِﻣْﻨﻪَُ ،ﻷﻥﱠ ﺍﳌﻘﺼﻮ َﺩ ﻣﻨ ُﻪ ﻫُ َﻮ ﺍﻟ ِﻘﻴَﻤ ﹸﺔ ﺍﳋﻠﻘﻴ ﹸﺔ ﻓﻘﻂ، ﺠﺐُ ﺃﹶﻥ ﺗُ ْ ﺍﻟَﻨ ﹾﻔ ِﻌﱠﻴﺔﹸَ ،ﺑ ﹾﻞ َﻳ ﹺ
ﻻ ﺍﻟ ِﻘﻴَﻤ ﹸﺔ ﺍﳌﹶﺎﺩﱢﻳﱠ ﹸﺔ ﺃﹶﻭ ﺍ ِﻹْﻧﺴَﺎﻧﱠﻴﺔﹸ ﺃﹶﻭ ﺍﻟﺮُﻭﺣﱠﻴﺔﹸَ ،ﺑ ﹾﻞ ﻻ َﻳﺠُﻮ ُﺯ ﺃﹶﻥ َﺗ ْﺪﺧُ ﹶﻞ َﻫ ِﺬ ِﻩ ﺍﻟﻘِـَﻴﻢُ
ﺠﺐُ ﺍﻟﺘﻨﺒﻴ ُﻪ ﹺﺇﹶﻟْﻴ ِﻪ ﻑ ﺑ ِﻪ .ﻭﳑﺎ َﻳ ﹺ ﺏ ﰲ ﺍﻟ ِﻘﻴَﺎ ﹺﻡ ﺑﻪِ ،ﹶﺃﻭ ﺍﻻﺗﺼﺎ ِ ﺤﺼُ ﹶﻞ ﺍﺿﻄﺮﺍ ٌ ﻓِﻴ ِﻪ ﻟﺌﻼ َﻳ ْ
ﳋﹸﻠﻖﹺ ،ﻭﺍﺳﺘﺒﻌﺎ ُﺩ ﺃﹶﻥ َﻳﻜﹸﻮ ﹶﻥ ﺍﻟ ِﻘﻴَﺎ ُﻡ ﺑ ِﻪ ﻣِـﻦ ﺠﺐُ ﺍﺳﺘﺒﻌﺎ ُﺩ ﺍﻟ ِﻘﻴَﻤ ِﺔ ﺍﳌﹶﺎ ﱢﺩﱠﻳ ِﺔ َﻋ ﹺﻦ ﺍ ﹸ ﹶﺃﻧﱠﻪ َﻳ ﹺ
ﻚ ﺧﻄ ٌﺮ َﻋﹶﻠْﻴ ِﻪ. ﺃ ْﺟ ﹺﻞ ﺍﳌﻨﺎِﻓ ﹺﻊ ﻭﺍﻟﻔﻮﺍﺋﺪِ ،ﻷَﻥ ﹶﺫِﻟ َ
ﺕ ﺍﺠﻤﻟﺘﻤﻊﹺَ ،ﺑ ﹾﻞ ِﻫ َﻲ ﻣِﻦ
ﺖ ﻣِﻦ ُﻣ ﹶﻘ ﱢﻮﻣَﺎ ِ
ﺴ ْ
ﻕ ﹶﻟْﻴ َ
ﻭﺍﳊﺎﺻ ﹸﻞ :ﺇ ﱠﻥ ﺍ َﻷﺧْﻼ َ
١٤١
ﺼﻠﹸﺢُ ﺑﺎ َﻷ ﹾﻓﻜﹶﺎ ﹺﺭ ﺼﻠﹸﺢُ ﺍﺠﻤﻟﺘ َﻤﻊُ ﺑﺎ َﻷﺧْﻼﻕﹺَ ،ﺑ ﹾﻞ َﻳ ْ ﻚ ﻻ َﻳ ْ ﺕ ﺍﻟﻔﺮ ِﺩ .ﻭﻟ ﹶﺬِﻟ َ ُﻣ ﹶﻘ ﱢﻮﻣَﺎ ِ
ﻕﺍ ِﻹﺳْﻼ ِﻣﱠﻴ ِﺔ ﻭﺍﳌﺸﺎﻋ ﹺﺮ ﺍ ِﻹﺳْﻼ ِﻣﱠﻴ ِﺔ ﻭﺑَﺘ ﹾﻄﺒﹺﻴ ﹺﻖ ﺍﻷَﻧﻈﻤ ِﺔ ﺍ ِﻹﺳْﻼ ِﻣﱠﻴ ِﺔَ .ﻭ َﻣ َﻊ ﹶﺃﻥﱠ ﺍ َﻷﺧْﻼ َ
ﺖ ِﻫ َﻲ َﻭ ْﺣﺪَﻫﺎ ،ﻭﻻ َﻳﺠُﻮ ُﺯ ﺃﹶﻥ ﺗَﻜﻮ ﹶﻥ ﺴ ْ ﺕ ﺍﻟﻔﺮﺩِ ،ﻭﻟﻜﻨﱠﻬﺎ ﹶﻟْﻴ َ ﻣِﻦ ﻣُﻘﻮﻣﺎ ِ
ﻚﺕ .ﻭﻟ ﹶﺬِﻟ َ َﻭ ْﺣ َﺪﻫَﺎَ ،ﺑ ﹾﻞ ﻻ ُﺑﺪﱠ ﺃﹶﻥ ﺗَﻜﻮ ﹶﻥ ﻣﻌﻬﺎ ﺍﻟﻌﻘﺎﺋﺪُ ،ﻭﺍﻟﻌﺒﺎﺩﺍﺕُ ،ﻭﺍﳌﻌﺎﻣﻼ ُ
ﺴَﻨ ﹰﺔ ﻭ َﻋﻘِﻴ َﺪﺗُﻪُ ﹶﻏْﻴ َﺮ ﹺﺇﺳْﻼ ِﻣﱠﻴﺔٍَ ،ﻷﻧﱠ ُﻪ َﻳﻜﹸﻮ ﹸﻥ ﺣِﻴﻨَﺌ ٍﺬﺖ ﹶﺃﺧْﻼﹸﻗ ُﻪ َﺣ َ ﻻ ﻳُ ْﻌَﺘَﺒﺮُ َﻣ ْﻦ ﻛﹶﺎَﻧ ْ
ﺴَﻨ ﹰﺔ ﻭﻫُ َﻮ ﹶﻏْﻴﺮُ
ﺖ ﹶﺃﺧْﻼﹸﻗ ُﻪ َﺣ َ ﻚ َﻣ ْﻦ ﻛﹶﺎَﻧ ْ ﺐ .ﻭﻛ ﹶﺬِﻟ َ ﺲ َﺑ ْﻌ َﺪ ﺍﻟﻜﹸ ﹾﻔ ﹺﺮ ﹶﺫْﻧ ٌ
ﻛﺎﻓِﺮﺍﹰ ،ﻭﹶﻟْﻴ َ
ﻉ .ﻭ ِﻣ ْﻦ ﻫُﻨﺎﺸ ْﺮ ﹺﺐ ﹶﺃ ْﺣﻜﹶﺎ ﹺﻡ ﺍﻟ َ ﺴ َ ﻗﺎِﺋ ﹴﻢ ﺑﺎﻟﻌِﺒﺎﺩﺍﺕِ ،ﹶﺃ ْﻭ ﹶﻏْﻴﺮُ ﺳﺎِﺋ ﹴﺮ ﰲ ﻣﻌﺎﻣﻼِﺗ ِﻪ َﺣ َ
ﺕ،
ﻛﹶﺎ ﹶﻥ ِﻟﺰَﺍ َﻣﹰﺎ ﺃﹶﻥ ُﻳﺮَﺍﻋَﻰ ﰲ ﺗَﻘﻮ ﹺﱘ ﺍﻟﻔﺮ ِﺩ ُﻭﺟُﻮ ُﺩ ﺍﻟ َﻌﻘِﻴ َﺪﺓِ ،ﻭﺍﻟﻌﺒﺎﺩﺍﺕِ ،ﻭﺍﳌﻌﺎﻣﻼ ِ
ﻕ َﻭ ْﺣ َﺪﻫَﺎ ﻭَﺗ ْﺮﻙُ ﺑﺎﻗِﻲ ﺍﻟﺼﻔﺎﺕِ، ﻕ .ﻭﻻ َﻳﺠُﻮ ُﺯ َﺷﺮْﻋﹰﺎ ﺍﻟﻌﻨﺎﻳ ﹸﺔ ﺑﺎ َﻷﺧْﻼ ﹺ ﻭﺍ َﻷﺧْﻼ ﹺ
َﺑ ﹾﻞ ﻻ َﻳﺠُﻮ ُﺯ ﺃﹶﻥ ُﻳ ْﻌﻨَﻰ ﺑﺸَﻲ ٍﺀ ﻣﺎ ﹶﻗْﺒ ﹶﻞ ﺍﻻﻃﻤﺌﻨﺎ ِﻥ ﹺﺇﻟﹶﻰ ﺍﻟ َﻌﻘِﻴ َﺪ ِﺓ .ﻭﺍ َﻷ ْﻣﺮُ ﺍ َﻷﺳَﺎ ِﺳ ﱡﻲ
ﺠﺐُ ﹶﺃ ﹾﻥ ﺗَﻜﻮ ﹶﻥ ﻣﺒﻨﻴ ﹰﺔ َﻋﻠﹶﻰ ﺍﻟ َﻌﻘِﻴ َﺪ ِﺓ ﺍ ِﻹﺳْﻼ ِﻣﱠﻴﺔِ ،ﻭﺃﹶﻥ ـ ُﻪ َﻳ ﹺﻕ ﻫُ َﻮ ﺃﹶﻧ ﱠ ﰲ ﺍ َﻷﺧْﻼ ﹺ
ﷲ ﺗﻌﺎﱃ. ـﻬﺎ ﹶﺃﻭَﺍ ِﻣﺮُ ﻭﻧﻮﺍ ٍﻩ ِﻣ َﻦ ﺍ ِ
ﻒ ﺍﳌﺆ ِﻣﻦُ ﹺﺑﻬَﺎ َﻋﻠﹶﻰ ﺃﹶﻧ ﱠ ﺼ َ َﻳﱠﺘ ِ
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