‫ﺣﻮل ﻣﻔﻬﻮم اﻟﺮﺑﺎ وﻣﻘﺎﺻﺪ ﲢﺮﳝﻪ‬

‫ﺣﻮﻝ ﻣﻔﻬﻮﻡ ﺍﻟﺮﺑﺎ ﻭﻣﻘﺎﺻﺪ ﺗﺤﺮ ﻤﻪ‬ ‫<‬ ‫ﻣﻘﺎﻻﺕ ﻭﺧﻮﺍﻃﺮ‬ ‫<‬ ‫ﻣﺼﺎﺩﺭ ﺩﺍﻋﻤﺔ‬ ‫<‬ ‫ﺍﻟﺮﺋﻴﺴﻴﺔ‬

‫‪23‬‬ ‫ﺩ‪ .‬ﻋﺒﺪ ﺍﻟﻠﻪ ﺑﻦ ﻳﻮﺳﻒ ﺍﻟﺠﺪﻳﻊ ‪25/06/2020‬‬

‫ﻣﺠﺎﻻﺕ ﺍﻟﺒﺤﺚ‪ :‬ﺍﻻﻗﺘﺼﺎﺩ‬

‫‪ ‬ﻋﺒﺪ ﺍﻟﻠﻪ ﺑﻦ ﻳﻮﺳﻒ ﺍﻟﺠﺪﻳﻊ*‬

‫‪ ‬‬

‫‪Create PDF in your applications with the Pdfcrowd HTML to PDF API‬‬ ‫‪PDFCROWD‬‬
 ‫ﻣﻘﺪﻣﺔ‬
‫ﺁﻟﻪ‬ ‫ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﻋ‬ ‫ً‬
‫ﻣﺤﻤﺪﺍ ﻋﺒﺪه ﻭﺭﺳﻮﻟﻪ ﺍﻟﻨﺒﻲ ﺍﻟﺼﺎﺩﻕ ﺍﻷﻣ ‪ ،‬ﺻ‬ ‫ﺍﻟﺤﻤﺪ ﻟﻠﻪ ﺭﺏ ﺍﻟﻌﺎﳌ ‪ ،‬ﻭﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﻟﻠﻪ ﻭ ﺍﻟﺼﺎﻟﺤ ‪ ،‬ﻭﺃﺷﻬﺪ ﺃﻥ‬
‫ﻭﺻﺤﺒﻪ ﺃﺟﻤﻌ ‪.‬‬

‫ﺃﻣﺎ ﺑﻌﺪ‪..‬‬

‫‪Create PDF in your applications with the Pdfcrowd HTML to PDF API‬‬ ‫‪PDFCROWD‬‬
 ‫)ﻣﺮﻛﺰ ﺩﺭﺍﺳﺎﺕ ﺍﻟﺘﺸﺮ ﻊ ﺍﻹﺳﻼﻣﻲ ﻭﺍﻷﺧﻼﻕ( ﻋ ﻣﺎ ﻳﺒﺬﻟﻮﻧﻪ ﻣﻦ ﻣﺠﻬﻮﺩ ﺭﺍﺋﻊ ﻭﻣﺘﻤﻴﺰ ﻟﺨﺪﻣﺔ‬ ‫ﻋ‬ ‫ﻓﺄﻗﺪﻡ ﺷﻜﺮﻱ ﺍﺑﺘﺪﺍءً ﻹﺧﻮ ﺍﻷﻓﺎﺿﻞ ﺍﻟﻘﺎﺋﻤ‬
‫ﺳﻴﺎﻕ ﺍﳌﻔﺎﻫﻴﻢ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳌﺤ ﱠﺮﺭﺓ ﻭﺃﺩﻟﺔ ﺍﻟﺘﺸﺮ ﻊ ﻭﻣﻘﺎﺻﺪه‪ ،‬ﻓﺠﺰﺍﻫﻢ ﺍﻟﻠﻪ ﺧ ًﺍ ﻭﺑﺎﺭﻙ ﻓﻴﻤﺎ ﻳﻘﺪﻣﻮﻧﻪ ﻭﺗﻘﺒﻠﻪ ﻣﻨﻬﻢ‪.‬‬ ‫ﺍﻟﻘﻀﺎﻳﺎ ﺍﳌﻌﺎﺻﺮﺓ ﺍﳌﺨﺘﻠﻔﺔ‬

‫ﺇﻃﺎﺭ "ﻣﻔﻬﻮﻡ ﺍﻟﺮﺑﺎ"‪ ،‬ﻭﺑﻌﺾ ﺍﻟﻘﻀﺎﻳﺎ ﺍﳌﺘﻌﻠﻘﺔ ﺑﻪ‪.‬‬ ‫ﻣﺠﺎﻝ ﺍﻻﻗﺘﺼﺎﺩ ﻣﻦ ﻣﻨﻈﻮﺭ "ﺇﺳﻼﻣﻲ"‪ ،‬ﻭﺣﺼ ًﺮﺍ‬ ‫ﻟﻘﺪ ﺃُﺣِ ﻴﻞ ﻋ ﱠ ﺇﻋﺪﺍﺩ ﻫﺬه ﺍﻟﻮﺭﻗﺔ‬

‫ﺍﻹﺳﻼﻡ؟ ﻭﻣﺎ ﻣﻘﺎﺻﺪ ﺗﺤﺮ ﻤﻪ؟‬ ‫ﺍﳌﻘﻄﻮﻉ ﺑﺤﺮﻣﺘﻪ‬

‫ِ‬ ‫ﺍﻟﻨﺤﻮ ﺍﻟﺘﺎ ‪ :‬ﻣﺎ ﻣﻔﻬﻮﻡُ ﺍﻟﺮﺑﺎ‬ ‫ﻭﺟﺎء ﺍﻟﺴﺆﺍﻝ ﺍﻟﻌﺎﻡ ﻋ‬

‫ﻋﺎﳌﻨﺎ ﺍﳌﻌﺎﺻﺮ‪،‬‬ ‫ﻭﺭﺑﻤﺎ ﻳﺘﺒﺎﺩﺭ ﻷﻭﻝ ﻭﻫﻠﺔ ﺃﻧﻪ ﺳﺆﺍﻝ ﻋﻦ ﺃﻣﺮ ﺑﺪﻫﻲ‪ ،‬ﻟﻜﻨﻲ ﺃﺷﻜﺮ ﻟﻺﺧﻮﺓ ﺗﻘﺪﻳﻤﻪ ﻋ ﻫﺬه ﺍﻟﺼﻔﺔ‪ ،‬ﻓﻜﻢ ﻣﻦ ﺃﻣﺮ ﺩﻳﻨﻲ ُﻳﻈﻦ ﺑﺪﻫﻴﺎ‬
‫ﺣﻆ ﺍﻟﺼﻮﺍﺏ ﺃﻭ ﻻ ﻳﻜﻮﻥ‪ ،‬ﻟﻜﻨﻬﺎ ﺗﺴﺘﻘ ﱡﺮ ﺍﻷﺫﻫﺎﻥ‪ ،‬ﺣﺘﻰ ُﻳ َﺘ َ‬
‫ﺼ ﱠﻮ َﺭ ﺃﻥ ﺗﻠﻚ‬ ‫ﻳﻜﻮﻥ ﻟﻬﺎ ﱞ‬
‫ُ‬ ‫ﻭﻟﻴﺲ ﻛﺬﻟﻚ؛ ﺇﺫ ﻛﺜ ًﺍ ﻣﺎ ﺗﺸﻴﻊ ﻣﻔﺎﻫﻴﻢ ﻭﺗﻔﺴ ﺍﺕ ﻗﺪ‬
‫ﺍﳌﻔﺎﻫﻴﻢ ﻭﺍﻟﺘﻔﺴ ﺍﺕ ﻫﻲ ﺍﻟﺤﻖ ﺩﻭﻥ ﻣﺎ ﺳﻮﺍه‪.‬‬

‫ﺳﻴﺎﻕ ﺫﻟﻚ ﻛﺄﺣﺪ ﺃﻣﺜﻠﺔ ﺗﻠﻚ ﺍﳌﻔﺎﻫﻴﻢ‪ ،‬ﺇﺫ ﺍﻟﻨﺎﻇﺮ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﻔﻘﻬﻲ ﻋ ﻣﺪﻯ ﺍﻟﻘﺮﻭﻥ ﻭﺇ ﺍﻟﻴﻮﻡ‪ ،‬ﻳﺠﺪ ﺃﻥ ﺑﺎﺏ ﺍﻟﺮﺑﺎ ﻣﻦ‬ ‫ﻓﺴﺆﺍﻝ ﺍﻟﻨﺪﻭﺓ ﻳﺄ‬
‫ٌ‬
‫ﺗﻬﻤﺔ ﻟﻠﺘﺸﺮ ﻊ ﺍﳌﻮﺻﻮﻑ ﺃﺻﺎﻟﺔ ﺑﺎﻟﻮﺿﻮﺡ ﻭﺍﻟﺒﻴﺎﻥ‪ ،‬ﻭﺇﻧﻤﺎ ﻳﻌﻮﺩ ﺇ‬ ‫ﺍﻷﺑﻮﺍﺏ ﺍﻟﻌﻮ ﺼﺔ‪ ،‬ﺍﻟﺘﻲ ﺍﺳ ُﺘﺸﻜﻠﺖ ﻛﺜ ﻣﻦ ﻣﻔﺮﺩﺍﺗﻬﺎ ﻭﺗﺪﺍﺧﻠﺖ‪ ،‬ﻭﻟﻴﺲ ﺫﻟﻚ‬
‫ﺇﻃﺎﺭ ﺍﻟﻌﻠﻞ ﻭﺍﳌﻘﺎﺻﺪ‪.‬‬ ‫ﻓﻬﻢ ﺍﳌﺘﻠﻘﻲ ﻭﻣﻘﺪﺍﺭ ﻓﻘﻬﻪ ﻟﻠﺘﺸﺮ ﻊ ﻭﺩﻭﺭﺍﻧﻪ‬

‫ﺍﻹﺳﻼﻡ‪ ،‬ﻓﻬﻮ ﺣﻜﻢ ﻻ ُﻳ ْﺨ َﺘ َﻠﻒ ﻓﻴﻪ؛ ﻟﺼﺮﺍﺣﺔ ﺍﻟﻨﺺ‬ ‫َ‬

‫ﻗﻄﻌﻴﺔ ﺗﺤﺮ ﻢ ﺍﻟﺮﺑﺎ‬ ‫ﻫﺬﺍ ﺍﻟﺴﻴﺎﻕ ﺃﻥ ُﻳ ْﺴ َﺘﺤْ َ‬
‫ﻀ َﺮ ﺃﻧﻪ ﻟﻢ َﻳﺴﺘﺸﻜِﻞ ٌ‬
‫ﺃﺣﺪ ﻣﻦ ﺍﳌﺴﻠﻤ َ‬ ‫ﻭﺟﺪﻳﺮ‬
‫ﺧﻄﺒﺔ ﺍﻟﻮﺩﺍﻉ "ﺭﺑﺎ ﺍﻟﺠﺎﻫﻠﻴﺔ"‪.‬‬ ‫ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻫﻮ ﺍﻟﺬﻱ ﺳﻤﺎه ﺍﻟﻨﺒﻲ ﷺ‬ ‫ً‬
‫ﻗﻄﻌﺎ‬ ‫ﺍﳌﺤﺮﻡ‬
‫ِ‬ ‫ﺃﻥ ﺍﳌﺮﺍ َﺩ ﺑﺎﻟﺮﺑﺎ‬ ‫ﺍﻟﻘﺮﺁ ﺑﻪ‪ ،‬ﻛﻤﺎ ﺃﻧﻪ ﻻ ﺧﻼﻑ‬

‫ﺻﻮﺭﺗ ‪:‬‬ ‫ﻭﺇﻧﻤﺎ ﻭﻗﻊ ﺍﺧﺘﻼﻑ ﻳﻤﻜﻦ ﺣﺼﺮه‬

‫ﺍﻷﻭ ‪ :‬ﻣﺎﻫﻴﺔ ﺭﺑﺎ ﺍﻟﺠﺎﻫﻠﻴﺔ‪.‬‬

‫‪Create PDF in your applications with the Pdfcrowd HTML to PDF API‬‬ ‫‪PDFCROWD‬‬
 ‫ً‬
‫ﻭﺍﺳﻌﺎ‬ ‫ً‬
‫ﺍﺧﺘﻼﻓﺎ‬ ‫ﻭﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺍﺳﺘﻐﺮﺍﻕ ﺍﺳﻢ ﺍﻟﺮﺑﺎ ﺻﻮﺭًﺍ ﺃﺧﺮﻯ ﺑﺤﻜﻢ ﺩﻻﻟﺔ ﺍﻟﻌﻤﻮﻡ ﺍﻟﻘﺮﺁ ﺃﻭ ﺍﻟﺨﻄﺎﺏ ﺍﻟﻨﺒﻮﻱ ﺃﻭ ﺍﻟﻘﻴﺎﺱ‪ ،‬ﻓﺎﺧﺘﻠﻔﺖ ﺍﻵﺭﺍء ﺍﻟﻔﻘﻬﻴﺔ‬
‫ﺍﻟﺮﺑﺎ‪.‬‬ ‫ﺇﺩﺭﺍﺝ ﺃﻣﺜﻠﺔ ﻛﺜ ﺓ‬

‫ﻣﺪﺭﻛﺎ ﻟﺪﻯ ﻣﺘﻠﻘﻲ ﺍﻟﺨﻄﺎﺏ ﻳﻮﻡ ﻧﺰﻭﻝ‬ ‫ً‬ ‫ُ‬

‫ﺍﻟﻮﻗﻮﻑ ﻋ ﺃﺻﻞ ﺍﻻﺧﺘﻼﻑ ﺍﻟﺼﻮﺭﺓ ﺍﻷﻭ ‪ ،‬ﻓﺈﻥ ﻣﻦ ﻓﺎﺋﺪﺓ ﺫﻟﻚ ﺗﻤﻴﻴ َﺰ ﺣﻘﻴﻘﺔ ﺍﻟﺮﺑﺎ ﺍﻟﺬﻱ ﻛﺎﻥ‬ ‫ﻭ َﻳﺠْ ُﺪ ُﺭ‬
‫ﺍﻟﺘﺤﺮ ﻢ‪ ،‬ﻭﻳﻜﻮﻥ ﻫﻮ ﺍﳌﺮﺍ َﺩ ﻋ ﺳﺒﻴﻞ ﺍﻟﻘﻄﻌﻴﺔ؛ ﺫﻟﻚ ﺃﻥ ﻣﺎ ﺟﺎء ﺍﻟﺨﻄﺎﺏ ﺑﺨﺼﻮﺻﻪ ﻭﺃﻧﺰﻝ ﻷﺟﻠﻪ ﻓﻬﻮ ﻗﻄﻌﻲ ﺍﻟﺪﺧﻮﻝ ﻓﻴﻪ‪ ،‬ﺑﺨﻼﻑ ﻣﺎ ُﻳ ْﻠﺤَ ﻖ ﺑﻪ‬
‫ﺳﻴﺎﻕ ﺍﻟﺼﻮﺭﺓ ﺍﻟﺜﺎﻧﻴﺔ‪.‬‬ ‫ﺑﺎﻻﺟﺘﻬﺎﺩ‪ ،‬ﻛﺎﻟﺬﻱ ﺣﺼﻞ ﻓﻴﻤﺎ ﻫﻮ‬

‫‪ ‬‬

‫ﻣﻔﻬﻮم اﻟﺮﺑﺎ‬
‫ً‬
‫ﻣﻌﺮﻓﺔ ﺑـ)ﺃﻝ(‪ ،‬ﻓﺂﻳﺔ ﺍﻟﻨﺴﺎء ‪ -‬ﻭﻫﻲ ﺍﻷﺳﺒﻖ‬ ‫ﺁﻳﺘﻲ ﺍﻟﻨﺴﺎء ﻭﺁﻝ ﻋﻤﺮﺍﻥ‬ ‫ﺍﻟﺘﻨﺰ ﻞ‬ ‫ﺁﻳﺎﺕ ﺍﻟﺒﻘﺮﺓ‪ ،‬ﻫﻲ ﺫﺍﺗﻬﺎ ﺍﻟﺘﻲ ﺳﺒﻘﺖ‬ ‫ُ‬
‫ﺍﻟﻮﺍﺭﺩﺓ‬ ‫ُ‬
‫ﻣﻔﺮﺩﺓ )ﺍﻟﺮﺑﺎ(‬ ‫ﺇﻥ‬
‫ﺁﻝ ﻋﻤﺮﺍﻥ ﺑﻨﻔﺲ ﺍﻟﻠﻔﻆ ﺍﳌﻌ ﱠﺮﻑ‪ ،‬ﻭﺫﺍﺕ‬ ‫ﻟﺴﺎﻥ ﻣﻦ ﻧﺰﻝ ﺍﻟﻘﺮﺁﻥ ﺑﻠﺴﺎﻧﻬﻢ‪ ،‬ﻭﻫﻜﺬﺍ ﺟﺎء ﺍﻟﺨﻄﺎﺏ ﺑﻌﺪﻫﺎ‬ ‫ً‬
‫ﻧﺰﻭﻻ ‪ -‬ﺃﻓﺎﺩﺕ ﺑﺴﻴﺎﻗﻬﺎ ﺃﻥ )ﺍﻟﺮﺑﺎ( ﻣﻌﻠﻮﻡ‬
‫ﻣﻌﻨﺎه‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻗﺎﻟﻮﺍ ﻓﻴﻪ‪" :‬ﺭﺑﺎ‬ ‫ﺍﻟﻠﻔﻆ ﺍﳌﺬﻛﻮ ُﺭ ِﻣﻦ َﻗ ْﺒﻞ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺬﻱ ﺍﺳﺘﻘ ﱠﺮ ﻋﻨﺪ ﺍﳌﺨﺎﻃﺒ‬
‫ُ‬ ‫ﻧﻔﺴ ُﻪ‬
‫ﺃﻧﻪ َ‬ ‫ﺁﻳﺎﺕ ﺍﻟﺒﻘﺮﺓ‪ ،‬ﻣﻤﺎ ﺩﻝ ﻋ‬ ‫ﺍﻟﻠﻔﻆ ﺟﺎء‬
‫ﺣﺠﺔ ﺍﻟﻮﺩﺍﻉ‪» :‬ﻭﺭﺑﺎ ﺍﻟﺠﺎﻫﻠﻴﺔ ﻣﻮﺿﻮﻉ‪ ،‬ﻭﺃﻭﻝ ﺭ ًﺑﺎ ﺃﺿﻊ ﺭﺑﺎ ﺍﻟﻌﺒﺎﺱ ﺑﻦ‬ ‫ﺧﻄﺒﺘﻪ ﻳﻮﻡ ﻋﺮﻓﺔ‬ ‫ﻗﻮﻝ ﺍﻟﻨﺒﻲ ﷺ‬ ‫ﺍﻟﺠﺎﻫﻠﻴﺔ"‪ ،‬ﻭﺑﺈﻟﻐﺎﺋﻪ ﺟﺎء ﺍﻟﺤﺪﻳﺚ‬
‫ﻋﺒﺪ ﺍﳌﻄﻠﺐ‪ ،‬ﻓﺈﻧﻪ ﻣﻮﺿﻮﻉ ﻛﻠﻪ«]‪.[1‬‬

‫ﺍﻟﻘﺮﺁﻥ ﻫﻮ )ﺭﺑﺎ ﺍﻟﺪﻳﻮﻥ(‪ ،‬ﻭ)ﺭﺑﺎ‬ ‫ﺃﻥ ﺍﻟﺮﺑﺎ ﺍﳌﺤﺮﻡَ‬ ‫ﺻﺪﺭ ﺍﻹﺳﻼﻡ ﺑﺘﻮﺿﻴﺢ ﻣﺎﻫﻴﺔ ﺍﻟﺮﺑﺎ ﺍﻟﺠﺎﻫ ‪ ،‬ﻭﺃﻃﺒﻘﺖ ﻛﻠﻬﺎ ﻋ‬ ‫ﻭﻗﺪ ﺍﻋﺘﻨﺖ ﻋﺒﺎﺭﺍﺕ ﺍﳌﻔﺴﺮ ﻦ‬
‫َ‬
‫ﻣﻘﺎﺑﻞ ﺯﻳﺎﺩﺓ ﺍﳌﺪﺓ«‪.‬‬ ‫ﱠ‬
‫ﺍﻟﺪ ْﻳﻦ ﻋﻨﺪ ﺣﻠﻮﻝ ﺍﻷﺟﻞ‬ ‫ﺍﻟﻨﺴﻴﺌﺔ(‪ ،‬ﻭﻫﻮ )ﺭﺑﺎ ﺍﻟﺠﺎﻫﻠﻴﺔ(‪ ،‬ﻭﺗﻔﺴ ه ﻋﻨﺪﻫﻢ‪» :‬ﺍﻟﺰ ﺎﺩﺓ ﻋ‬

‫ُ‬
‫ﺍﻷﺟﻞ ﻗﺎﻝ‪:‬‬ ‫ﺍﻟﺤﻖ ﺇ ﺃﺟﻞ‪ ،‬ﻓﺈﺫﺍ ﺣَ ﱠﻞ‬
‫ﱡ‬ ‫ﺍﻟﺮﺟﻞ‬ ‫ﺍﻟﺠﺎﻫﻠﻴﺔ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﻟﻠﺮﺟﻞ ﻋ‬ ‫ﻭﺗﻠﺨﺼﻪ ﻋﺒﺎﺭﺓ ﺯﻳﺪ ﺑﻦ ﺃﺳﻠﻢ ﻣﻦ ﺍﻟﺘﺎﺑﻌ ‪ ،‬ﺇﺫ ﻳﻘﻮﻝ‪" :‬ﻛﺎﻥ ﺍﻟﺮﺑﺎ‬
‫ﻭﺃﺧﺮ ﻋﻨﻪ ﺍﻷﺟﻞ"]‪.[2‬‬‫ﻭﺇﻻ ﺯﺍﺩه ﺣﻘﻪ‪ ،‬ﱠ‬ ‫ﺃﺗﻘ ﺃﻡ ُﺗﺮﺑﻲ؟ ﻓﺈﻥ ﻗ ﺃَ َﺧ َﺬ‪ ،‬ﱠ‬

‫‪Create PDF in your applications with the Pdfcrowd HTML to PDF API‬‬ ‫‪PDFCROWD‬‬
 ‫ﺍﻟﻐﺎﻟﺐ ﻣﻦ ﺍﻟﻮﻗﻮﻑ ﻋﻨﺪ ﺗﻠﻚ ﺍﻟﺘﻔﺴ ﺍﺕ ﻟﻠﺮﺑﺎ‪ ،‬ﺇﺫ ﻫﻲ ﺑﻤﻨﺰﻟﺔ ﺍﻷﺧﺒﺎﺭ ﺍﻟﺘﺎﺭﻳﺨﻴﺔ ﺍﳌﺜﺒﺘﺔ ﻟﻠﻌﺮﻑ ﺍﻟﺬﻱ‬ ‫ﻭﻣﻦ ﺟﺎء ﻣﻦ ُ‬
‫ﺑﻌﺪ ﻣﻦ ﺍﻟﻌﻠﻤﺎء ﻟﻢ ﻳﺠﺪﻭﺍ ُﺑﺪﺍ‬
‫ﻛﺎﻥ ﺟﺎﺭ ًﻳﺎ ﻳﻮﻡ ﻭﺭﻭﺩ ﺍﻟﺨﻄﺎﺏ]‪.[3‬‬

‫ﱠ‬
‫ﺍﻟﺪ ْﻳﻦ"]‪.[4‬‬ ‫‪ ،‬ﻭﺇﻣﺎ ﺃﻥ ُﺗ ْﺮﺑﻲ‪ ،‬ﺃﻱ ﺗﺰ َﺪ‬ ‫ﻗﺎﻝ ﺍﻟﻘﺮﻃﺒﻲ‪" :‬ﺇﻥ ﺍﻟﻌﺮﺏ ﻛﺎﻧﺖ ﻻ ﺗﻌﺮﻑ ﺭ ًﺑﺎ ﱠﺇﻻ ﺫﻟﻚ‪ ،‬ﻓﻜﺎﻧﺖ ﺇﺫﺍ ﺣَ ﱠﻞ َﺩﻳ ُﻨﻬﺎ ﻗﺎﻟﺖ ﻟﻠﻐﺮ ﻢ‪ :‬ﺇﻣﺎ ﺃﻥ َﺗﻘ‬

‫ﺍﳌﺎﻝ‪ ،‬ﻭﺯﺍ َﺩه‬ ‫ﺃﻡ ُﺗ ْﺮﺑِﻲ؟ ﻓﺈﻥ ﻟﻢ ِ‬

‫ﻳﻘﻀ ِﻪ ﺯﺍ َﺩه‬ ‫َ‬
‫ﻓﻴﻘﻮﻝ ﻟﻪ‪َ :‬ﺃﺗﻘ‬ ‫ﻭﻗﺪ ﺳﺌﻞ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ﻋﻦ ﺍﻟﺮﺑﺎ ﺍﻟﺬﻱ ﻻ ﺷﻚ ﻓﻴﻪ‪ ،‬ﻓﻘﺎﻝ‪" :‬ﻫﻮ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ َﺩ ْﻳﻦ‪،‬‬
‫ﺍﻷﺟﻞ"]‪.[5‬‬ ‫ﻫﺬﺍ‬

‫ﻫﺬﺍ ﺍﻟﺘﻔﺴ ﻟﺮﺑﺎ ﺍﻟﺠﺎﻫﻠﻴﺔ ﻫﻮ ﺍﻟﺬﻱ ﻟﻢ ﻳﻜﻦ ُﻳ ْ ِ ُﺯ ﺃﻫﻞ ﺍﻟﺘﻔﺴ ﺳﻮﺍه‪ ،‬ﺇ ﺃﻥ ﺟﺎء ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺮﺍﺯﻱ ﺍﻟﺤﻨﻔﻲ ﺍﳌﻌﺮﻭﻑ ﺑﺎﻟﺠﺼﺎﺹ ﺍﳌﺘﻮﻓﻰ ﺳﻨﺔ )‪370‬ﻫـ(‬
‫ﻟﻴﻘﻮﻝ ﺑﻌﺪﻣﺎ ﻗﺮﺭ ﺃﻥ ﻟﻔﻆ )ﺍﻟﺮﺑﺎ( ﺍﻟﻘﺮﺁﻥ ﻣﺠﻤﻞ‪" :‬ﺍﻟﺮﺑﺎ ﺍﻟﺬﻱ ﻛﺎﻧﺖ ﺍﻟﻌﺮﺏ ﺗﻌﺮﻓﻪ ﻭﺗﻔﻌﻠﻪ ﺇﻧﻤﺎ ﻛﺎﻥ َﻗ ْﺮﺽ ﺍﻟﺪﺭﺍﻫﻢ ﻭﺍﻟﺪﻧﺎﻧ ﺇ ﺃﺟﻞ‪ ،‬ﺑﺰ ﺎﺩﺓ ﻋ‬
‫َ‬
‫ﺍﳌﺘﻌﺎﺭﻑ ﺍﳌﺸﻬﻮ َﺭ ﺑﻴﻨﻬﻢ"‬ ‫ً‬
‫ﻣﺘﻔﺎﺿﻼ ﻣﻦ ﺟﻨﺲ ﻭﺍﺣﺪ‪ ،‬ﻫﺬﺍ ﻛﺎﻥ‬ ‫ﺍﺳ ُﺘ ْﻘ ِﺮ َ‬
‫ﺽ ﻋ ﻣﺎ ﻳ ﺍﺿﻮﻥ ﺑﻪ‪ ،‬ﻭﻟﻢ ﻳﻜﻮﻧﻮﺍ ﻳﻌﺮﻓﻮﻥ ﺍﻟﺒﻴﻊ ﺑﺎﻟﻨﻘﺪ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ‬ ‫ﻣﻘﺪﺍﺭ ﻣﺎ ْ‬
‫]‪.[6‬‬

‫ﺍﻟﻮﺟﻪ ﺍﻟﺬﻱ‬ ‫ﺳﻠﻒ ﻗﺒﻠﻪ‪ ،‬ﻗﺎﻝ‪" :‬ﻭﻟﻢ ﻳﻜﻦ ﺗﻌﺎﻣﻠﻬﻢ ﺑﺎﻟﺮﺑﺎ ﺇﻻ ﻋ‬

‫ٍ‬ ‫ﺑﻞ ﺯﻋﻢ ﻗﺼ َﺮ ﺍﻟﺮﺑﺎ ﺍﻟﺠﺎﻫ ﱢ ﻋ ﻫﺬه ﺍﻟﺼﻮﺭﺓ‪ ،‬ﻭﻗﺎﻝ ً‬
‫ﻗﻮﻻ ﻟﻢ ُﻳ ْﻌ َﺮﻑ ﻭﻟﻢ ﻳﻨﻘﻠﻪ ﻋﻦ‬
‫ﺫﻛﺮﻧﺎ ﻣﻦ ﻗﺮﺽ ﺩﺭﺍﻫﻢ ﺃﻭ ﺩﻧﺎﻧ ﺇ ﺃﺟﻞ ﻣﻊ ﺷﺮﻁ ﺍﻟﺰ ﺎﺩﺓ"]‪.[7‬‬

‫ﻣﺆﺟﻼ ﺑﺰ ﺎﺩﺓ ﻣﺸﺮﻭﻃﺔ‪ ،‬ﻓﻜﺎﻧﺖ ﺍﻟﺰ ﺎﺩﺓ ً‬

‫ﺑﺪﻻ ﻣﻦ ﺍﻷﺟﻞ"]‪.[8‬‬ ‫ً‬ ‫ﺃﻳﻀﺎ‪" :‬ﻣﻌﻠﻮﻡ ﺃﻥ ﺭﺑﺎ ﺍﻟﺠﺎﻫﻠﻴﺔ ﺇﻧﻤﺎ ﻛﺎﻥ ً‬
‫ﻗﺮﺿﺎ‬ ‫ﻭﻗﺎﻝ ً‬

‫ﺍﻟﺠﺼﺎﺹ ﻭﺍﻟﺠﺎﻫﻠﻴﺔ ﻗﺮﻭﻥ‪.‬‬ ‫ﻭﻫﺬﺍ ﺍﻟﺘﻔﺴ ﺍﻟﺬﻱ ﺍﺩﻋﻰ ﺃﻧﻪ ﻣﻌﻠﻮﻡ‪ ،‬ﻻ ﻳﺮﻭﻯ ﻓﻴﻪ ﺧ ﺻﺤﻴﺢ ﻭﻻ ﻏ ﺻﺤﻴﺢ‪ ،‬ﻭﻫﻮ ﺃﻣﺮ ﻣﺮﺟﻌﻪ ﺇ ﺍﻟﻨﻘﻞ‪ ،‬ﻭﺑ‬
‫ﻭﻣﺜﻠﻪ ﻟﻮ ُﻧ ِﻘ َﻞ ﺑﺈﺳﻨﺎﺩ‪ ،‬ﻻﺣﺘﺎﺝ ﺇ ﺍﻟﺘﺜﺒﺖ ﻣﻦ ﺻﺤﺘﻪ ﻟ ُﻴﺼﺎﺭ ﺇﻟﻴﻪ ﻭﻳﺴﺘﻨﺪ ﻋﻠﻴﻪ‪ ،‬ﻓﻜﻴﻒ ﻭﻻ ﺇﺳﻨﺎﺩ ﻟﻪ ﺍﻟﺒﺘﺔ؟‬

‫‪Create PDF in your applications with the Pdfcrowd HTML to PDF API‬‬ ‫‪PDFCROWD‬‬
 ‫ﻣﺮﺟﻌﺎ ُﻳ ْﺴ ِﻨ ُﺪ ﺫﻟﻚ ﺇﻟﻴﻪ ‪ -‬ﺇﻥ َ‬
‫ﺫﻛ َﺮ ‪ -‬ﺃﻗﺪﻡَ ﻣﻦ ﺍﻟﺠﺼﺎﺹ ِ‬
‫ﻧﻔﺴ ِﻪ‪ ،‬ﻓﻔﺴﺮﻭﺍ ﺭﺑﺎ‬ ‫ً‬ ‫ﻭﻣﻊ ﺫﻟﻚ ﻓﻘﺪ ﺍﻧﺼﺎﻉ ﻟﻪ ﻭﺳﻠﻤﻪ ﻛﺜ ﻭﻥ ﺑﻌﺪه‪ ،‬ﻻ ﻳﺬﻛﺮ ﻭﺍﺣﺪ ﻣﻨﻬﻢ‬
‫ﺧﺼﻮﺻﺎ ﺍﳌﻌﺎﺻﺮﻭﻥ ﺍﻟﺬﻳﻦ ﱠ‬
‫ﺃﺻﻠﻮﺍ ﻟﺤﺮﻣﺔ ﺍﻟﻔﺎﺋﺪﺓ ﺍﳌﺼﺮﻓﻴﺔ ﻋ‬ ‫ً‬ ‫ﺎﺩﺓ ﺍﻟﻘﺮﻭﺽ ﻋ ﺃﺻﻞ ﻣﺒﻠﻎ ﺍﻟﻘﺮﺽ‪ ،‬ﻭﺍﻧﺘﻬﻮﺍ ﺇ ﺫﻟﻚ‪،‬‬ ‫ﺍﻟﺠﺎﻫﻠﻴﺔ ﺃﻧﻪ ﺍﻟﺰ ُ‬
‫ﺍﻟﻘﺮﻭﺽ‪.‬‬

‫ُ‬
‫ﺍﳌﺘﺎﺣﺔ ﻻ ﻳﻮﺟﺪ ﻓﻴﻬﺎ ﺃﻥ ﺍﻟﻘﺮﺽ ﻋﻨﺪ ﺍﻟﻌﺮﺏ ﻛﺎﻥ ﻣﺤَ ﻼ‬ ‫ُ‬
‫ﺍﳌﻨﻘﻮﻟﺔ‬ ‫ُ‬
‫ﻧﺼﻮﺹ ﺍﻟﺘﺎﺭﻳﺦ‬ ‫ﻓﻜﻴﻒ ﻳﺴﺘﻘﻴﻢ ﺫﻟﻚ ﻣﻊ ﻣﺎ ﺗﻘﺪﻡ ﺫﻛﺮه ﻋﻦ ﺍﻟﺴﻠﻒ؟ ﻛﺬﻟﻚ ﻓﻬﺬه‬
‫ﺍﻟﻘﺮﺽ ُ‬
‫ﻋﻘﺪ‬ ‫ِ‬ ‫ﺃﻥ َ‬
‫ﻋﻘﺪ‬ ‫ً‬
‫ﻣﻮﺿﻌﺎ ﻟﻠﻜﺴﺐ‪ ،‬ﻭﻟﺬﺍ ﺗﻮﺍﻃﺄ ﺍﻟﻨﺎﺱ ﻭﺟﺮﻯ ﺍﻟﻔﻘﻪ ﻣﻦ ﺑﻌﺪ ﻋ‬ ‫ﻟﻠﺮﺑﺎ‪ ،‬ﺑﻞ ﻛﺎﻧﻮﺍ ﻳﻌﺘ ﻭﻧﻪ ﻣﻦ ﺻﻨﺎﺋﻊ ﺍﳌﻌﺮﻭﻑ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻋﻨﺪﻫﻢ‬
‫ً‬
‫ﻭﺇﺣﺴﺎﻧﺎ‪ ،‬ﻭﺑﺎﺑﻪ ﺍﻟﺼﺪﻗﺔ‪ ،‬ﻭﻛﻞ ﺫﻟﻚ ﻋﻜﺲ ﺍﻟﺮﺑﺎ‪.‬‬ ‫ً‬
‫ﻣﻌﺮﻭﻓﺎ ﻭﺑِﺮﺍ‬ ‫ﺗ ٍﻉ‪ ،‬ﻭﻷﺟﻠﻪ ﻗﻴﻞ‪) :‬ﻗﺮﺽ ﺣﺴﻦ(‪ ،‬ﻭﻫﻲ ﺗﺴﻤﻴﺔ ﻗﺮﺁﻧﻴﺔ‪ ،‬ﻭﺫﻟﻚ ﻭﺻﻒ ﻳﻠﺘﻘﻲ ﻣﻊ ﻛﻮﻧﻪ‬

‫ﺍﻟﻘﺮﺽ ﻋﻨﺪ ﺍﺑﺘﺪﺍء ﺍﻟﻌﻘﺪ ﻫﻲ‬ ‫ﺍﻟﺘﺄﻛﻴﺪ ﻋ ﺷﺬﻭﺫ ﻫﺬﺍ ﺍﻟﺮﺃﻱ ﺗﻔﺴ ﺭﺑﺎ ﺍﻟﺠﺎﻫﻠﻴﺔ‪ ،‬ﺃﻥ ﻣﻦ ﺍﻟﻔﻘﻬﺎء ﻣﻦ ُ‬
‫ﺑﻌﺪ ﻣﻦ ﺻﺮﺣﻮﺍ ﺑﺄﻥ ﺍﻟﺰ ﺎﺩﺓ‬ ‫َ‬ ‫ﻭﻣﻤﺎ ﻳﺰ ﺪ‬
‫ُ‬
‫ﺍﻟﺴﻨﺔ ﻓﻴﻤﺎ ﻳﻌﺮﻑ ﺑـ)ﺍﻷﺻﻨﺎﻑ ﺍﻟ ﱢﺮ َﺑ ِﻮ ﱠﺔ(‪ ،‬ﻭﻫﻲ‪) :‬ﺍﻟﺬﻫﺐ‪،‬‬ ‫ﻣﻦ ﺑﺎﺏ )ﺭﺑﺎ ﺍﻟﺒﻴﻮﻉ( ﺍﻟﺬﻱ ﻳﻌﺮﻑ ﺑـ)ﺭﺑﺎ ﺍﻟﻔﻀﻞ(‪ ،‬ﻭ)ﺭﺑﺎ ﺍﻟ ﱠﻨﺴﺎء(‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﺟﺎءﺕ ﺑﺘﺤﺮ ﻤﻪ‬
‫ﻭﺍﻟﻔﻀﺔ‪ ،‬ﻭﺍﻟﺘﻤﺮ‪ ،‬ﻭﺍﻟ ‪ ،‬ﻭﺍﳌﻠﺢ‪ ،‬ﻭﺍﻟﺸﻌ (‪ ،‬ﻭﺍﻟﺘﻲ ﺣُ ﺮﱢﻡَ ﺍﻟﺘﺒﺎﺩﻝ ﻓﻴﻬﺎ ﺇﺫﺍ ﺑﻴﻊ ﺍﻟﺠﻨﺲ ﻣﻨﻬﺎ ﺑﺠﻨﺴﻪ ﺑﺰ ﺎﺩﺓ ﺣﺎﻻ ﺃﻭ ﺇ ﺃﺟﻞ‪ .‬ﻭﺗﺤﺮ ﻢ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ‬
‫ﻭﺍﻟﻐ َﺮﺭ ﺃﺳﺎﺱ ﺍﳌﻌﺎﺵ‪ ،‬ﻓﻬﻮ ﺗﺤﺮ ﻢ ﻟﺴﺪ ﺗﻠﻚ ﺍﻟﺬﺭﻳﻌﺔ‪ ،‬ﺃﻱ ﻣﻦ ﺑﺎﺏ ﻣﻨﻊ ﺍﻟﻮﺳﺎﺋﻞ ﺍﳌﻔﻀﻴﺔ‬ ‫َ‬ ‫ﺃﺟﻞ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﻣﻌﻨﻰ ﺍﻟﺮﺑﺎ‪ ،‬ﻭﻫﻮ ﺍﻻﺳﺘﻐﻼﻝ ُ‬
‫ﺑﺎﻟﻐ‬
‫ﺇ ﺍﳌﻔﺎﺳﺪ‪.‬‬

‫ﺇ ﺃﺟﻞ‪.‬‬ ‫ﺍﻟﻘﺮﺽ ﺑﻤﻔﻬﻮﻣﻪ ﺍﳌﺼﺮ ﺍﻟﻴﻮﻡ ﻣﻦ ﺭﺑﺎ ﺍﻟﻔﻀﻞ ﻇﺎﻫ ٌﺮ‪ ،‬ﻓﻬﻮ ﻣﻦ ﻗﺒﻴﻞ ﺑﻴﻊ ﺩﺭﻫﻢ ﺑﺪﺭﻫﻤ‬ ‫ﻭﻛﻮﻥ ﺍﻟﺮﺑﺎ‬

‫ﺫﻟﻚ َﻧ ﱠ‬
‫ﺺ ﻓﻘﻬﺎء ﺍﻟﺸﺎﻓﻌﻴﺔ]‪ .[9‬ﻭﻗﺎﻝ ﺑﻪ ﺍﺑﻦ ﺣﺰﻡ]‪ .[10‬ﻭﻫﻮ ﻇﺎﻫﺮ ﺭﺃﻱ ﻣﺤﻤﺪ ﺭﺷﻴﺪ ﺭﺿﺎ ﻣﻦ ﺍﳌﻌﺎﺻﺮ ﻦ]‪.[11‬‬ ‫ﻭﻋ‬

‫ﺍﻟﺴﻨﺔ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﺭ ًﺑﺎ ﺟﺎﻫﻠﻴﺎ ﻟﺪﺧﻞ‬ ‫ﻭ ُﻳﺸ ِﺒﻬُ ﻪ ﺭﺃﻱ ﺃﺑﻲ ﺍﻟﻮﻟﻴﺪ ﺑﻦ ﺭﺷﺪ ﺍﻟﻜﺒ ﻣﻦ ﺃﺋﻤﺔ ﺍﳌﺎﻟﻜﻴﺔ]‪ ،[12‬ﻓﻘﺪ ﺻﺮﺡ ﺑﺄﻧﻪ ﻣﻘﻴﺲ ﻋ ﺭﺑﺎ ﺍﻟﺒﻴﻮﻉ ﺍﻟﻮﺍﺭﺩ‬
‫ً‬
‫ﺃﺻﺎﻟﺔ‪ ،‬ﻭﻟﻢ ُﻳﺤْ َﺘﺞْ ﻓﻴﻪ ﺇ ﺍﻟﻘﻴﺎﺱ‪.‬‬ ‫ﺍﻟﻨﺺ‬

‫‪Create PDF in your applications with the Pdfcrowd HTML to PDF API‬‬ ‫‪PDFCROWD‬‬
 ‫ﻧﻘﺪ‬
‫ﺑﻴﻊ ٍ‬ ‫ﻭﺗﺤِ ُ‬
‫ﻴﻠﻪ ﺇ‬ ‫ﺖ ﻋﻨﺪ ﺇﻧﺸﺎء ﺍﻟﻌﻘﺪ‪ ،‬ﻓﺈﻧﻬﺎ ُﺗ ْﺨ ِﺮﺝُ )ﺍﻟﻘﺮﺽ( ﻋﻦ ﻣﻮﺿﻮﻋﻪ‪ُ ،‬‬ ‫ﺎﺩﺓ ﻋ ﺃﺻﻞ ﻣﺒﻠﻎ ﺍﻟﻘﺮﺽ‪ ،‬ﺇﺫﺍ ُﻓ ِﺮ َ‬
‫ﺿ ْ‬ ‫ﻓﺈﻥ ﺍﻟﺰ َ‬
‫ﻭﻋ ﻫﺬﺍ ﺍﻟﺮﺃﻱ‪ ،‬ﱠ‬
‫ِ‬
‫ً‬
‫)ﻗﺮﺿﺎ( ﻻ ﺗﻤﻨﺤﻪ ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺽ ﺍﻹﺳﻼﻡ‪.‬‬ ‫ﺁﺟﻞ ﺃﻛ َ ﻣﻨﻪ‪ ،‬ﺃﻱ ﺍﻧﺘﻘﻞ ﻭﺻﻔﻪ ﻣﻦ )ﻋﻘﺪ ﺗ ﻉ( ﺇ )ﻋﻘﺪ ﻣﻌﺎﻭﺿﺔ(‪ ،‬ﻭﻋﻠﻴﻪ ﻓﺘﺴﻤﻴﺘﻪ‬ ‫ٍ‬ ‫ﺑﻨﻘﺪ‬
‫ٍ‬ ‫ﺣﺎﺿﺮ‬
‫ٍ‬

‫‪ ‬‬

‫ﻣﻘﺎﺻﺪ ﲢﺮﱘ اﻟﺮﺑﺎ‬

‫ﺭﺍﺕ ﻟﻠﻤﻨﻊ‬
‫ٍ‬ ‫ُ‬
‫ﺍﻟﺸﺎﺭﻉ ﻣ‬ ‫ﻳﻮﺟ َﺪ‬
‫ﺍﻟﺘﺴﻠﻴﻢ ﻟﺤﻜﻢ ﺍﻟﺸﺮﻉ؛ ﺇﺫ ﻟﻴﺲ ﻣﻦ ﺍﻟﻀﺮﻭﺭﻱ ﺃﻥ ِ‬ ‫ﺫﻫﺒﺖ ﻃﺎﺋﻔﺔ ﺇ ﺃﻥ ﻋﺪﻡَ ﺍﻟﻌﻠﻢ ﺑﺴﺒﺐ ﺍﻟﺘﺤﺮ ﻢ ﻷﻣﺮ ﻣﺎ ﻻ ﺃﺛﺮ ﻟﻪ ﻋ‬
‫ﺣﻜﻤﺔ ﺗﺤﺮ ﻢ ﺍﻟﺮﺑﺎ‪.‬‬ ‫ﺍﻟﻌﺒﺎﺩ)]‪ ،([13‬ﻭﻛﺬﻟﻚ ﻗﻴﻞ‬ ‫ﻣﻤﺎ ﻳﻤﻨﻊ ﻣﻨﻪ‪ ،‬ﺑﻞ ﺷﺮﻉ ﺫﻟﻚ ﻟﺤﻜﻤﺔ ﺧﻔﻴﺖ ﻋ‬

‫ﻫﺬﺍ ً‬
‫ﺃﻳﻀﺎ‪ ،‬ﻓﻼ ﻳﺴﺘﻘﻴﻢ ﺍﺩﻋﺎﺅه‬ ‫ﺍﻟﻌﺒﺎﺩﺍﺕ ﺍﳌﺄﻣﻮﺭ ﺑﻬﺎ ﻛﺎﻟﺼﻼﺓ ﻭﺍﻟﺼﻴﺎﻡ‪ ،‬ﻋ ﻣﻨﺎﻗﺸﺔ‬ ‫ﻭ ﻫﺬﺍ ﺍﻹﻃﻼﻕ ﻧﻈﺮ‪ ،‬ﻓﺬﻟﻚ ﺇﻥ ﻛﺎﻥ ُﻳ ْﺪﺭَﻙ ﻭَﺟْ ﻬُ ُﻪ‬
‫ﻗﻀﻴﺔ ﺗﺘﺼﻞ ﺑﻤﺼﺎﻟﺢ ﺍﻟﻌﺒﺎﺩ ﻣﻌﺎﺷﻬﻢ؛ ﺇﺫ ﻛﻴﻒ ﻳﺆﻣﺮ ﺍﻟﻨﺎﺱ ﺑ ﻙ ﺳﻠﻮﻙ ﺍﻋﺘﺎﺩﻭه‪ ،‬ﺩﻭﻥ ﺃﻥ ﻳﺪﺭﻛﻮﺍ ﻭﺟ َﻪ ﺍﻟﺨﻠﻞ ﻓﻴﻪ ﻭﻳﻔﻬﻤﻮﺍ ﻣﻘﺼﺪه؟ ﻭﻛﻴﻒ‬
‫ﻳﺼﺢ ﺫﻟﻚ ﻣﻊ ﻛ ﺓ ﺍﻋﺘﻨﺎء ﺍﻟﻘﺮﺁﻥ ﺑﺎﺳﺘﺜﺎﺭﺓ ﺍﻟﻌﻘﻮﻝ ﻟﻠﺘﻔﻜﺮ ﻭﺍﻟﻨﻈﺮ ﻭﺍﻟﺘﺪﺑﺮ ﻣﻦ ﺃﺟﻞ ﺇﺩﺭﺍﻙ ﺣِ َﻜ ِﻢ ﺍﻟﺘﺸﺮ ﻊ؟!‬

‫ﺍﻟﻜﺒﺎﺭ‪ ،‬ﻣﻨﻬﻢ ﺍﻟﻐ ﱠﺰﺍ ‪ ،‬ﻓﺒﻴﻨﻮﺍ ﻣﺎ ﻳﺮﺟﻊ ﺇﻟﻴﻪ ﺳﺒﺐ ﺗﺤﺮ ﻢ ﺍﻟﺮﺑﺎ‪ ،‬ﺑﺄﻧﻪ ﻟﺤﻤﺎﻳﺔ ﺍﻷﻣﻮﺍﻝ ﻣﻦ ﺍﻟﺘﻼﻋﺐ‪ ،‬ﻭﺩﻓﻊ‬ ‫ُ‬
‫ﻃﻮﺍﺋﻒ ﻣﻦ ﺍﳌﺤﻘﻘ‬ ‫ﻟﺬﺍ ﺧﺎﻟﻒ ﻫﺬﺍ ﺍﻟﺘﻮﺟ َﻪ‬
‫ﺍﻟﻈﻠﻢ ﺑﺎﺳﺘﻐﻼﻝ ﺍﳌﻌﺴﺮ ﻦ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﺤﺎﺟﺎﺕ]‪.[14‬‬

‫ﺍﻷﻣﻮﺍﻝ ﺍﻟﺘﻲ ﺟﻌﻠﻬﺎ ﺍﻟﻠﻪ ﻟﻠﻨﺎﺱ ﻗﻴﺎﻣً ﺎ]‪ ،[15‬ﻭﺑﺨﺲ ﺍﻟﻨﺎﺱ‬ ‫ﺃﻧﻪ ﻟﺪﺭء ﻣﺎ ﻳﻘﻊ ﺑﻪ ﻣﻦ ﺍﳌﻔﺎﺳﺪ‬ ‫ﻭﺣﺎﺻﻞ ﺍﻷﻣﺮ ﺃﻥ ﺍﻟﺤﻜﻤﺔ ﻣﻦ ﺗﺤﺮ ﻢ ﺍﻟﺮﺑﺎ ﺗﺘﻠﺨﺺ‬
‫ﺍﳌﺎﻝ ﻳﺘﻌﺪﻯ ﺇ ﺍﻟﻀﺮﺭ ﺑﺎﻟﻨﻔﺲ‪.‬‬ ‫ﺃﺷﻴﺎءﻫﻢ‪ ،‬ﻭﺃﻧﻪ ﺿﺮﺭ‬

‫ﻛﻤﺎ ﺃﻥ ﻣﻦ ﺃﺳﺒﺎﺏ ﺗﺤﺮ ﻤﻪ ﺃﻧﻪ ﻳﻤﻨﻊ ﺍﻟﻨﺎﺱ ﻋﻦ ﺍﻻﺷﺘﻐﺎﻝ ﺑﺎﳌﻜﺎﺳﺐ‪" ،‬ﻭﺫﻟﻚ ﻷﻥ ﺻﺎﺣﺐ ﺍﻟﺪﺭﻫﻢ ﺇﺫﺍ ﺗﻤﻜﻦ ﺑﻮﺍﺳﻄﺔ ﻋﻘﺪ ﺍﻟﺮﺑﺎ ﻣﻦ ﺗﺤﺼﻴﻞ ﺍﻟﺪﺭﻫﻢ‬
‫ً‬
‫ﻧﺴﻴﺌﺔ‪ ،‬ﺧﻒ ﻋﻠﻴﻪ ﺍﻛﺘﺴﺎﺏ ﻭﺟﻪ ﺍﳌﻌﻴﺸﺔ‪ ،‬ﻓﻼ ﻳﻜﺎﺩ ﻳﺘﺤﻤﻞ ﻣﺸﻘﺔ ﺍﻟﻜﺴﺐ ﻭﺍﻟﺘﺠﺎﺭﺓ ﻭﺍﻟﺼﻨﺎﻋﺎﺕ ﺍﻟﺸﺎﻗﺔ‪ ،‬ﻭﺫﻟﻚ ُﻳﻔ ﺇ ﺍﻧﻘﻄﺎﻉ‬ ‫ﺍﻟﺰﺍﺋﺪ ً‬
‫ﻧﻘﺪﺍ ﻛﺎﻥ ﺃﻭ‬
‫ﻑ ﻭﺍﻟﺼﻨﺎﻋﺎﺕ ﻭﺍﻟﻌﻤﺎﺭﺍﺕ"]‪.[16‬‬
‫ﻣﻨﺎﻓﻊ ﺍﻟﺨﻠﻖ‪ ،‬ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥ ﻣﺼﺎﻟﺢ ﺍﻟﻌﺎﻟﻢ ﻻ ﺗﻨﺘﻈﻢ ﺇﻻ ﺑﺎﻟﺘﺠﺎﺭﺍﺕ ﻭﺍﻟﺤِ َﺮ ِ‬
‫‪Create PDF in your applications with the Pdfcrowd HTML to PDF API‬‬ ‫‪PDFCROWD‬‬
 ‫ﺃﺧﺬ ﺩﺭﻫﻢ ﺑﺪﺭﻫﻤ ‪ ،‬ﻓﺘﻨﻘﻄﻊ ﺍﳌﻮﺍﺳﺎﺓ‬ ‫ﺍﻟﻨﺎﺱ؛ ﺇﺫ ﻟﻮ ﺃﺑﻴﺢ ﺍﻟﺮﺑﺎ ﻟﻜﺎﻧﺖ ﺣﺎﺟﺔ ﺍﳌﺤﺘﺎﺝ ﺗﺤﻤﻠﻪ ﻋ‬ ‫ﺇ ﺍﻧﻘﻄﺎﻉ ﺍﳌﻌﺮﻭﻑ ﺑ‬ ‫ﻛﺬﻟﻚ‪ ،‬ﻓﺈﻧﻪ ﻳﻔ‬
‫ﻭﺍﳌﻌﺮﻭﻑ ﻭﺍﻹﺣﺴﺎﻥ]‪.[17‬‬

‫َ‬
‫ﺍﳌﻌﺮﻭﻑ"]‪.[18‬‬ ‫ﺍﻟﻨﺎﺱ‬
‫ُ‬ ‫َ‬
‫ﻳﺘﻤﺎﻧﻊ‬ ‫ﻭﺭﻭﻱ ﻋﻦ ﺟﻌﻔﺮ ﺍﻟﺼﺎﺩﻕ‪ ،‬ﺃﻧﻪ ﺳﺌﻞ‪ :‬ﻟﻢ ﺣ ﱠﺮﻡ ﺍﻟﻠﻪ ﺍﻟﺮﺑﺎ؟ ﻓﻘﺎﻝ‪ :‬ﱠ‬
‫"ﻟﺌﻼ‬

‫ﺃﺭﺑﻌﺔ]‪:[19‬‬ ‫ﻭﺃﻣﺎ ﺍﳌﻘﺎﺻﺪ ﺍﻟﺘﻲ ﺃﺭﺍﺩﺕ ﺍﻟﺸﺮ ﻌﺔ ﺗﺤﻘﻴﻘﻬﺎ ﺑﺘﺤﺮ ﻢ ﺍﻟﺮﺑﺎ‪ ،‬ﻓﺘﺘﻠﺨﺺ‬

‫ﺍﳌﺎﻝ؛‬ ‫ﻋﻤﻠﻴﺎﺕ ﺍﻻﺳﺘﺜﻤﺎﺭ‪ ،‬ﻓﻔﻴﻪ ﺗﻐﻴ ﻟﻠﺴﻨﺔ ﺍﻟﻄﺒﻴﻌﻴﺔ‬ ‫ﺇﻃﺎﺭ ﺫﺍﺗﻪ‪ ،‬ﻭﻻ ﻳﻐﺎﻣَ ُﺮ ﺑﺘﺸﻐﻴﻠﻪ‬ ‫ً‬
‫ﺩﻭﺭﺍﻧﺎ ﻟﻠﻤﺎﻝ‬ ‫ﺃﻭﻟﻬﺎ‪ :‬ﻣﻨﻊ ﻛﻨﺰ ﺍﳌﺎﻝ‪ ،‬ﺇﺫ ﺍﻟﺮﺑﺎ ُﻳﺤْ ِﺪ ُ‬
‫ﺙ‬
‫ً‬
‫ﻭﺳﻴﻠﺔ‪.‬‬ ‫ﻭﺧﻠِﻖ ﻟﻴﻜﻮﻥ‬ ‫ً‬
‫ﻫﺪﻓﺎ ُ‬ ‫ُﻳﺼﺒﺢ‬

‫ﺍﳌﻄﺎﻋﻢ‪ ،‬ﻓﺈﻥ ﻣﻦ ُﻳ ِ‬
‫ﻌﺎﻣﻞ ﻋﻠﻴﻬﺎ ﺑﺎﻟﺮﺑﺎ ﻓﻬﻮ ﻣﺤﺘﻜﺮ؛ ﺇﺫ ﻟﻮ‬ ‫ﺃﺻﻨﺎﻑ ﺍﻟﺮﺑﺎ‬ ‫ﺛﺎﻧﻴﻬﺎ‪ :‬ﻣﻨﻊ ﺍﺣﺘﻜﺎﺭ ﺃﻗﻮﺍﺕ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻧﺒﻬﺖ ﻋﻠﻴﻪ ﻧﺼﻮﺹ ﺍﻟﺴﻨﺔ‬
‫ً‬
‫ﺳﺒﻴﻼ ﻟﺒﻴﻌﻪ ﺑﺎﻟﺮﺑﺎ‪.‬‬ ‫ﻛﺎﻥ ﻣﺎ ﻟﺪﻳﻪ ﻣﺘﺎﺣً ﺎ ﻋﻨﺪ ﻏ ه ﳌﺎ ﻭﺟﺪ‬

‫ﺑﻴﻊ ﺍﻟﻨﻘﻮﺩ‬ ‫ﺇﺛﺒﺎﺕ ﺍﻟﺸﺎﺭﻉ ﻟﻠﺮﺑﻮ ﺔ‬ ‫ً‬

‫ﺳﻠﻌﺔ ُﻳﻀﺎﺭَﺏ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻫﺬﺍ ﻇﺎﻫﺮ‬ ‫ﺛﺎﻟﺜﻬﺎ‪ :‬ﻣﻨﻊ ﺍﻟﺘﻼﻋﺐ ﺑﺎﻟﻌﻤﻠﺔ‪ ،‬ﺣﺘﻰ ﻻ ﺗﺘﻘﻠﺐ ﺃﺳﻌﺎﺭﻫﺎ‪ ،‬ﻭﺣﺘﻰ ﻻ ُﺗ ْ‬
‫ﺼ ِﺒﺢ‬
‫ﺳﻮﻯ ﻣﺎ ﺗﺪﻋﻮ ﺇﻟﻴﻪ ﺣﺎﺟﺔ ﺍﻟﺼﺮﻑ ﺑﺸﺮﻭﻃﻪ‪.‬‬

‫ﺍﻟﻜﻴﻒ‪ ،‬ﻓﻼ ﺑﺪ ﻣﻦ‬ ‫ﺍﻟﻜﻢ ﻻ ﻳﻤﻜﻦ ﺣﺴﺎﺑﻪ ﺑﺪﻗﺔ ﺗﻮﺍﺟﻪ ﺍﻟﺘﻔﺎﺿﻞ‬ ‫ﻭﺭﺍﺑﻌﻬﺎ‪ :‬ﻣﻨﻊ ُ‬
‫ﺍﻟﻐ ْ ﻭﺍﻻﺳﺘﻐﻼﻝ ﻋﻨﺪ ﺍﻟﺘﻌﺎﻣﻞ ﺑﺎﻟﺠﻨﺲ ﺍﻟﻮﺍﺣﺪ؛ ﻷﻥ ﺍﻟﺘﻔﺎﺿﻞ‬
‫ﻭﻗﻮﻉ ُ‬
‫ﺍﻟﻐ ْ ﻋ ﺃﺣﺪ ﺍﳌﺘﺒﺎﻳﻌ ‪.‬‬

‫ﺍﻟﺸﺮ ﻌﺔ‪.‬‬ ‫ﻭ ﻫﺬﺍ ﺗﻨﺪﺭﺝ ﺃﻛ ُ ُ‬

‫ﺻﻮ َِﺭ ﺍﳌﻌﺎﻭﺿﺎﺕ ﺍﻟﻔﺎﺳﺪﺓ ﺍﳌﻤﻨﻮﻋﺔ‬

‫ٌ‬
‫ﻣﻨﺒﺌﺔ ﺑﺠﻼء ﺑﺤﻜﻤﺔ ﺗﺤﺮ ﻤﻪ‪ ،‬ﻭﻣﻘﻨﻌﺔ ﻟﺬﻭﻱ ﺍﻟﺤﺠﺎ ﺑﻀﺮﺭه ﻭﺳﻮﺋﻪ‪ ،‬ﺑﻞ ﺇﻧﻬﺎ ﺗﺆﻛﺪ ﺃﻥ ﺍﻟﺮﺑﺎ ﻋﻤﻞ ﺗﻨﻔﺮ ﻣﻦ ﻗﺒﺤﻪ‬ ‫ﻓﻬﺬه ﺃﺳﺒﺎﺏ ﺗﺤﺮ ﻢ ﺍﻟﺮﺑﺎ ﻭﺃﻫﺪﺍﻓﻪ‬
‫ﺃﺣﺪ ﺣﻜﻤﺔ ﻣﻨﻌﻪ؟‬ ‫ﻭﺷﻨﺎﻋﺘﻪ ﺍﻟﻄﺒﺎﻉ ﺍﻟﺴﻠﻴﻤﺔ ﻭﺗﻨﻜﺮه ﺍﻟﻌﻘﻮﻝ ﺍﻟﺤﻜﻴﻤﺔ؛ ﺇﺫ ﻫﻮ ﻇﻠﻢ ﻇﺎﻫﺮ‪ ،‬ﻭﺍﻋﺘﺪﺍء ﺳﺎﻓﺮ‪ ،‬ﻓﻜﻴﻒ ﻳﻤﻜﻦ ﺑﻌﺪ ﻫﺬﺍ ﺃﻥ ﺗﺨﻔﻰ ﻋ‬

‫‪Create PDF in your applications with the Pdfcrowd HTML to PDF API‬‬ ‫‪PDFCROWD‬‬
 ‫ﻭﻛﻴﻒ ﻳﺴﺘﺠﻴﺰ ﺃﺣﺪ ﺍﻟﻘﻮﻝ‪ :‬ﻫﻮ ﺣﻜﻢ ﺗﻌﺒﺪﻱ ﻣﺤﺾ ُﺷ ِﺮ َﻉ ﳌﺠﺮﺩ ﺍﻻﺑﺘﻼء ﻻ ُﻳ ْﺪﺭَﻙ ِﺳ ﱡﺮه؟‬

‫‪ ‬‬

‫أﺟﻮﺑﺔ اﻷﺳﺌﻠﺔ اﳌﺘﻔﺮﻋﺔ ﻋﻦ اﻟﺴﺆال اﳌﺘﻘﺪم‬

‫ﺍﻟﻮﺍﻗﻊ ﺍﳌﻌﺎﺻﺮ‪ ،‬ﺑﻴﺎﻧﻬﺎ ﺑﺤﺴﺐ ﻣﺎ ﺗﺴﻤﺢ ﺑﻪ‬ ‫ﺗﻌﺎﻣﻼﺕ ﻣﺎﻟﻴﺔ‬ ‫ُ‬
‫ﻭﻓﺮﱢﻉ ﻋﻦ ﺍﻟﺴﺆﺍﻝ ﺍﻷﺳﺎﺱ ﺍﳌﺘﻘﺪﻡ ﺃﺳﺌﻠﺔ ﺗﺘﺼﻞ ﺑﻘﻀﻴﺔ ﺍﻟﺮﺑﺎ ﻣﻦ ﺟﻬﺔ ﺍﻟﺘﻨﺰ ﻞ ﻋ‬
‫ﻫﺬه ﺍﻟﺨﻼﺻﺔ ﻓﻴﻤﺎ ﻳ ‪:‬‬

‫ﺑﻌﺾ ﺍﻟﺠﺎﻣﻌﺎﺕ‬ ‫ﺑﻌﺾ ﺻﻮﺭ ﺍﳌﻌﺎﻣﻼﺕ ﺍﻟﻴﻮﻡ ﻣﺜﻞ ﺍﻟﺮﻫﻦ ﺍﻟﻌﻘﺎﺭﻱ ﻭﻗﺮﻭﺽ ﺍﻟﻄﻼﺏ‬ ‫ﺗﺤﺪﻳﺪ ﻣﻔﻬﻮﻡ ﺍﻟﺮﺑﺎ ﻋ‬ ‫ﺃﻭﻻ‪ :‬ﻣﺎ َﺃﺛ ُﺮ ﺍﻟﺨﻼﻑ ﺍﻟﻔﻘﻬﻲ‬
‫ً‬
‫ﺍﻟﻐﺮﺑﻴﺔ‪ ...‬ﺍﻟﺦ؟‬

‫ﻃﺒﻴﻌﺔ ﺍﻟﺘﻌﺎﻣﻼﺕ ﺍﳌﺎﻟﻴﺔ ﻭﺍﳌﺼﺮﻓﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ‪ ،‬ﻓﺒﺎﻟﻨﻈﺮ ﺇ ﺍﻟﺰ ﺎﺩﺓ ﺍﻟﺘﻲ ُﺗ َﺮ ﱢﺗ ُﺒﻬﺎ ﺍﳌﺼﺎﺭﻑ‬
‫ﻣﺎ ﺗﻘﺪﻡ ﺑﻴﺎﻧﻪ ﺗﻔﺴ ﺍﻟﺮﺑﺎ ﻓﻬﻮ ﻳﻨﻌﻜﺲ ﺑﺸﻜﻞ ﺑﺎﺭﺯ ﻋ‬
‫ﺪﺧ ُﻠﻬﺎ ﺍﻟ ﱢﺮ َﺑ ِﻮ ُﱠﺔ ﻣﻦ ﺟﻬﺘ ‪:‬‬
‫ﻋ ﺍﻟﻘﺮﻭﺽ ﺑﻤﻔﻬﻮﻣﻬﺎ ﺍﳌﺼﺮ ﻓﺈﻧﻬﺎ َﺗ ُ‬

‫ﺑﺠﻨﺴ ِﻪ ﺑﺰ ﺎﺩ ٍﺓ ﺇ ﺃﺟﻞ‪ ،‬ﻭﻫﻮ )ﺭﺑﺎ َﻓ ْ‬

‫ﻀﻞ‬ ‫ﺑﻴﻊ ِﺭ َﺑ ِﻮ ﱟﻱ‬
‫ِ‬ ‫ﺃﺻﻞ ﻣﺒﻠﻎ ﺍﻟﻘﺮﺽ ﻋﻨﺪ ﺇﺑﺮﺍﻡ ﺍﻟﻌﻘﺪ‪ ،‬ﻓﻬﺬﺍ ﻳﻨﻘﻠﻪ ﻣﻦ ﻋﻘﺪ ﻗﺮﺽ ﺇ ﻋﻘﺪ ِ‬ ‫ﺍﻟﺰ ﺎﺩﺓ ﻋ‬ ‫ﺍﻷﻭ ‪:‬‬
‫َ‬
‫ﻭﻧﺴﺎء(‪ ،‬ﺃﻣﺎ ﺍﻟﻔﻀﻞ ﻓﻠﻠﺰ ﺎﺩﺓ‪ ،‬ﻭﺃﻣﺎ ﺍﻟ ﱠﻨﺴﺎء ﻓﻠﻸﺟﻞ‪.‬‬

‫ﺗﺮﺗﻴﺐ ﺍﻟﻐﺮﺍﻣﺎﺕ ﺍﻟﺘﺄﺧ ﺔ ﻋﻨﺪ ﺣﻠﻮﻝ ﺍﻷﺟﻞ ﻭﺗﺄﺧﺮ ﺍﳌﺪﻳﻦ ﻋﻦ ﺍﻟﺴﺪﺍﺩ‪ ،‬ﻭﻫﺬﺍ )ﺭﺑﺎ ﺍﻟﺪﻳﻮﻥ(‪ ،‬ﺃﻭ )ﺭﺑﺎ ﺍﻟﻨﺴﻴﺌﺔ(‪ ،‬ﻭﻫﻮ ﻣﻄﺎﺑﻖ ﻟﻠﺮﺑﺎ ﺍﻟﺠﺎﻫ‬ ‫ﻭﺍﻟﺜﺎﻧﻴﺔ‪:‬‬
‫ﺻﻮﺭﺗﻪ‪ ،‬ﺑﺤﺴﺐ ﻗﺮﺍءﺓ ﺍﻟﺒﺎﺣﺚ‪.‬‬

‫ﺑﻌﺾ ﺻﻮﺭ ﺍﳌﻌﺎﻣﻼﺕ ﺍﳌﺎﻟﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ‪ ،‬ﻓﺈﻥ ﺍﻟﺠﻬﺔ ﺍﻷﻭ ﻻ ﻣﻨﺎﺹ ﻣﻦ ﺍﻟﻮﻗﻮﻉ ﻓﻴﻬﺎ ﻋﻨﺪ ﺇﺟﺮﺍء ﺍﻟﺘﻌﺎﻗﺪ‪ ،‬ﻟﻜﻮﻧﻬﺎ َﺗ ْﺜ ُﺒ ُ‬
‫ﺖ‬ ‫ﻭﻣﺎ ﻳﻨﻌﻜﺲ ﺑﻪ ﻫﺬﺍ ﻋ‬
‫ﺍﻟﺘﺄﺧ ‪.‬‬ ‫ﺫﻣﺔ ﺍﳌﺪﻳﻦ ﻋﻨﺪ ﺇﻧﺸﺎء ﺍﻟﻌﻘﺪ‪ ،‬ﺑﺨﻼﻑ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻓﻬﻲ ﻻ ﺗﻠﺰﻣﻪ ﺇﻻ ﻋﻨﺪ ﺍﻟﺘﺄﺧ ‪ ،‬ﻓﻴﻤﻜﻦ ﺍﻻﺣ ﺍﺯ ﻋﻨﻬﺎ ﺑﺘﺤﺎ‬

‫‪Create PDF in your applications with the Pdfcrowd HTML to PDF API‬‬ ‫‪PDFCROWD‬‬
 ‫ﺑﻌﺾ ﻫﺬه ﺍﻷﻧﻮﺍﻉ ﻣﻦ ﺍﻟﻌﻘﻮﺩ‪ ،‬ﻣﻦ ﻣﺜﻞ ﺍﻟﻘﺮﻭﺽ ﺍﻟﻌﻘﺎﺭﻳﺔ ﻟﺸﺮﺍء ﺍﳌﺴﺎﻛﻦ‪ ،‬ﻭﺍﻟﻘﺮﻭﺽ ﺍﻟﻄﻼﺑﻴﺔ‬ ‫ﻭﺑﺎﻟﻨﻈﺮ ﺇ ﻣﺎ ﺗﺪﻋﻮ ﺇﻟﻴﻪ ﺍﻟﺤﺎﺟﺔ ﻣﻦ ﺍﻟﺪﺧﻮﻝ‬
‫ﻟﻐﺎﻳﺔ ﺗﻜﺎﻟﻴﻒ ﺍﻟﺪﺭﺍﺳﺔ‪ ،‬ﻓﻬﻞ ﻣﻦ ﻣﺨﺮﺝ ﺷﺮﻋﻲ ﻳﺴﺘﺜﻨﻲ ﺫﻟﻚ ﻣﻦ ﺃﺻﻞ ﺍﻟﺘﺤﺮ ﻢ؟‬

‫ً‬
‫ﻋﺎﺩﺓ ﺗﺸﺘﻤﻞ‬ ‫ً‬
‫ﺳﻠﻔﺎ ﻫﻲ ﻋﻘﻮﺩ ﺇﺫﻋﺎﻥ ﻻ ﻳﻤﻠﻚ ﺍﳌﺤﺘﺎﺝ ﺇ ﺍﻟﺪﺧﻮﻝ ﻓﻴﻬﺎ ﺗﻐﻴ َﻫﺎ ﻏﺎﻟ ًﺒﺎ‪ ،‬ﻭﻫﻲ‬ ‫ﺍﳌﻌﺪ َﺓ‬
‫ﱠ‬ ‫ﻣﻤﺎ ﻫﻮ ﺟ ﱞ ﺃﻥ ﻋﻘﻮ َﺩ ﺍﳌﺆﺳﺴﺎﺕ ﺍﳌﺎﻟﻴﺔ ﺍﻟﺘﻘﻠﻴﺪﻳﺔ‬
‫ﻀﻤﱠ ﻦ ﺍﻟﻌﻘﺪ ﻋ ﺳﺒﻴﻞ ﺍﻟﺸﺮﻁ ﺍﻟﺠﺰﺍ ‪ ،‬ﻻ ﻳﻠﺰﻡ ﺇﻻ ﻋﻨﺪﻣﺎ ﻳﻘﻊ ﺍﻹﺧﻼﻝ‪،‬‬ ‫ﻋ ﻧﻮﻋﻲ ﺍﻟﺮﺑﺎ ﺍﳌﺘﻘﺪﻡ ﺟﻬﺘﻴﻪ‪ ،‬ﻟﻜﻦ ﺍﻟﺜﺎ ‪ ،‬ﻭﻫﻮ )ﺍﻟﺮﺑﺎ ﺍﻷﻛ ( ُﻳ َ‬
‫ﺣﻖ ﺍﳌﺤﺘﺎﺝ ﺇﻻ ﺍﻟﻀﺮﻭﺭﺓ‪.‬‬ ‫َ‬
‫ﺍﻟﻮﻗﻮﻉ ﻓﻴﻪ‬ ‫ﺭﺃﻱ ﺍﻟﺒﺎﺣﺚ ‪ -‬ﻣﻦ )ﺭﺑﺎ ﺍﻟﺪﻳﻮﻥ(‪ ،‬ﻓﺈﻧﻪ ﻻ ُﻳ ِﺒﻴﺢُ‬ ‫ﻭﻟﻜﻮﻧﻪ –‬

‫ﺍﻟﻌﻘﺪ ﺍﳌﻜﺘﻤﻞ ﺍﻷﺭﻛﺎﻥ‪ ،‬ﻓﻘﺪ ﺍﺧﺘﻠﻒ ﻓﻴﻪ ﺍﻟﻔﻘﻬﺎء ﻋ ﺭﺃﻳ ‪ :‬ﺃﻧﻪ ﻳﺒﻄﻞ ﺍﻟﻌﻘﺪ‪ .‬ﻭﺍﻟﺜﺎ ‪:‬‬ ‫ﺃﺳﺎﺳﺎ‬
‫ً‬ ‫ﻓﻘﻬﻲ ﺣﻮﻝ ﺃﺛﺮ ﺍﻟﺸﺮﻁ ﺍﻟﻔﺎﺳﺪ‬
‫ﱞ‬ ‫ٌ‬
‫ﺧﻼﻑ‬ ‫ﻟﻜﻦ َﻳ ِﺮ ُﺩ ﻋﻠﻴﻪ‬
‫»ﺍﻟﺼﺤﻴﺤ «‪ ،‬ﺑﻤﺎ ﻳﻄﻮﻝ ﺷﺮﺣﻪ]‪ ،[20‬ﻭﻫﻮ ﺍﻷﻇﻬﺮ‪.‬‬ ‫ﻳﺼﺢ ﺍﻟﻌﻘﺪ ﻭﻳﺒﻄﻞ ﺍﻟﺸﺮﻁ‪ ،‬ﻭﻫﻮ ﻣﺬﻫﺐ ﺍﻟﺤﻨﺎﺑﻠﺔ‪ ،‬ﻭﺍﺳﺘﺪﻟﻮﺍ ﻟﻪ ﺑﻘﺼﺔ َﺑ ِﺮ َﺮﺓ‬

‫ﺼﺪﺭﻫﺎ ﺍﳌﺼﺎﺭﻑ ﺍﻟﺘﻘﻠﻴﺪﻳﺔ‪ ،‬ﻛﺬﻟﻚ ُﺗﻮﺍ ِﻗ ُﻌﻪ ﺑﻌﺾ ﺍﳌﺼﺎﺭﻑ »ﺍﻹﺳﻼﻣﻴﺔ«‪ ،‬ﻭ ُﻳ َﺨ ﱠﺮﺝ‬ ‫ﻋﻘﻮﺩ ﺑﻄﺎﻗﺎﺕ ﺍﻻﺋﺘﻤﺎﻥ ﺍﻟﺸﺎﺋﻌﺔ ﺍﻟﻴﻮﻡ ُ‬
‫ﻭﺗ ِ‬ ‫ﻭﻫﺬه ﺍﻟﺸﺮﻭﻁ ﻭﺍﻗﻌﺔ‬
‫ﺃﻧﻪ ﺇﻟﺰﺍﻡٌ ﻟﻠﻤَ ﺪﻳﻦ ﺑﺎﻟﺘ ﻉ ﻟﺼﺎﻟﺢ ﺟﻬﺔ ﺧ ﺔ ﺑﺴﺒﺐ ﻣﻤﺎﻃﻠﺘﻪ!!‬ ‫ﻟﻬﺎ ﻋ‬

‫ﻣﻮﺍﻗﻌﺔ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻟﺮﺑﺎ ﺑ َﺘﺤﺎ ﺍﻟﻮﻗﻮﻉ ﺍﻟﺸﺮﻁ ﺍﻟﻔﺎﺳﺪ ﺍﻟﻌﻘﺪ‪ ،‬ﻓﻼ ﺣﻴﻠﺔ ﻣﻦ ﻣﻮﺍﻗﻌﺔ ﺍﻟﻨﻮﻉ ﺍﻷﻭﻝ ﻣﻦ ﺍﻟﺮﺑﺎ ﻋﻨﺪ‬‫ِ‬ ‫ﻓﺈﺫﺍ ﺃﻣﻜﻦ ﺍﻻﺣ ﺍ ُﺯ ﻋﻦ‬
‫ﺇﺟﺮﺍء ﺍﻟﻌﻘﺪ‪ ،‬ﻭﻫﻮ )ﺭﺑﺎ ﺍﻟﻔﻀﻞ(‪ ،‬ﻭﺑﺎﻟﻨﻈﺮ ﺇ ﻛﻮﻥ ﺗﺤﺮ ﻤﻪ ﻣﻦ ﺑﺎﺏ ﺳﺪ ﺍﻟﺬﺭﺍﺋﻊ ﺍﳌﻔﻀﻴﺔ ﺇ ﺍﳌﻔﺎﺳﺪ ﳌﺎ ﻳﺸﺘﻤﻞ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﻐﺮﺭ‪ ،‬ﻓﺈﻥ ﺍﻟﺴ ﱠﻨ َﺔ ﺍﻟﻨﺒﻮ َﺔ‬
‫َ‬ ‫ﺷﺄﻥ ﻣﺎ َﻳﺤْ ُﺮﻡُ َﺗﺤْ ِﺮ ﻢَ ﻭ‬
‫َﺳﺎﺋﻞ‪ ،‬ﻓﺈﻧﻪ ﺗﺒﻴﺤﻪ ﺍﻟﺤﺎﺟﺔ]‪.[21‬‬ ‫ُ‬ ‫ﺍﺳﺘﺜﻨﺎء ﺟﻮﺍﺯه ﻟﻠﺤﺎﺟﺔ‪،‬‬ ‫ﺍﻟﺘﻲ َﻳ ْﺮ ِﺟ ُﻊ ﺇﻟﻴﻬﺎ ﺗﺤﺮ ﻢُ ﻫﺬﺍ ﺍﻟﻨﻮﻉ‪ ،‬ﻗﺪ ﺃﺳﻌﻔﺖ‬

‫ﺃﺣﺎﺩﻳﺚ ﺻﺤﻴﺤﺔ ﻛﺜ ﺓ ﺑﻠﻐﺖ ﺣﺪ ﺍﻟﺘﻮﺍﺗﺮ]‪.[22‬‬ ‫ﻭﺃﺻﻞ ﺫﻟﻚ ﻳﺮﺟﻊ ﺇ ﺇﺑﺎﺣﺔ ﺍﻟﺸﺮ ﻌﺔ ﻣﺎ ُﻳ ْﻌ َﺮﻑ ﺑـ)ﺑﻴﻊ ﺍﻟﻌﺮﺍﻳﺎ(‪ ،‬ﻓﻘﺪ ﺃَ ِﺫ َﻥ ﺍﻟﻨﺒﻲ ﷺ ﺑﻪ‬

‫ﺻﻬﺎ ﺗﻤ ًﺮﺍ"]‪.[23‬‬ ‫ﺑﻌﺾ ﺍﻷﺣﺎﺩﻳﺚ‪" :‬ﺃﻥ ﻳﺸ ﻱَ ﺍﻟﺮﺟﻞ ﺛﻤ َﺮ ﺍﻟ ﱠﻨ َﺨﻼﺕ ﻟﻄﻌﺎﻡ ﺃﻫﻠﻪ ﺭ َُﻃ ًﺒﺎ‪َ ،‬‬
‫ﺑﺨ ْﺮ ِ‬ ‫ﻭﺍﻟﻌﺮﺍﻳﺎ‪ :‬ﺟﻤﻊ َﻋ ِﺮ ﱠﺔ‪ ،‬ﻭﻣﻌﻨﺎﻫﺎ ﺟﺎء ﻣﻔﺴ ًﺮﺍ‬

‫‪Create PDF in your applications with the Pdfcrowd HTML to PDF API‬‬ ‫‪PDFCROWD‬‬
 ‫ﺐ ﻋ ﺭءﻭﺱ ﺍﻟﻨﺨﻞ ﺑﻤﻘﺪﺍﺭﻫﺎ ﻣﻦ ﺍﻟﺘﻤﺮ ﺗﺨﻤﻴ ًﻨﺎ؛ ﻭﺍﻷﺻﻞ ﺃﻥ ﻫﺬه ﺍﻟﺼﻮﺭﺓ ﻫﻲ ﻣﻦ )ﺑﻴﻊ ﺍﳌﺰﺍﺑﻨﺔ( ﺍﻟﺬﻱ ﻧﻬﺖ ﻋﻨﻪ ﺍﻟﺸﺮ ﻌﺔ؛ ﻷﻧﻪ ﺑﻴﻊ‬ ‫ﻓﻬﻮ ﺷﺮﺍء ﺭ َُﻃ ٍ‬
‫ﺑﻘ ْﺪ ِﺭ ﻣﺎ ﻳﺤﻘﻖ ﻟﻠﻨﺎﺱ ﺣﺎﺟﺘﻬﻢ‪ ،‬ﻓﺎﻟﺮﻃﺐ ﻣﻮﺳﻤﻲ ﻳﻔﻮﺕ ﻋ ﻣﻦ ﻻ ﻳﺠﺪ ﺛﻤ ًﻨﺎ ﺁﺧﺮ ﻟﻪ ﻏ ﺍﻟﺘﻤﺮ‪ ،‬ﻓﻴﺸ ﻱ ﺍﻟ ءَ‬ ‫ﻣﺘﻔﺎﺿﻼ‪ ،‬ﻟﻜﻨﻪ ﺃُﺑِﻴﺢَ َ‬
‫ً‬ ‫ﺭﺑﻮﻱ ﺑﺠﻨﺴﻪ‬
‫ﻭﺗ َﻘ ﱠﺪ ُﺭ ﻓﻴﻪ ﺍﳌﺜﻠﻴﺔ‪ ،‬ﻓ ُﻴ ْﻌ َﻔﻰ ﻋﻤﺎ ُﻳﺤْ َﺘﻤﻞ ﻣﻦ َﻳﺴ ﺍﻟﻨﻘﺺ‪.‬‬
‫ﻣﻨﻪ ﺑﺎﻟﺘﻤﺮ ُ‬

‫ﻟﻜﻦ ﳌﺎ ﻛﺎﻧﺖ ﺍﻟﺮﺧﺼﺔ ﻟﻠﺤﺎﺟﺔ‪ ،‬ﻓﺈﻥ ﺇﺑﺎﺣﺔ ﺍﻟﻌﺮﺍﻳﺎ ﺟﺎءﺕ ﺑﻘﺪﺭ ﺧﻤﺴﺔ ﺃﻭﺳﻖ‪ ،‬ﻻ ﺗﺰ ﺪ ﻋﻠﻴﻪ]‪.[24‬‬

‫ﺲ ﻋﻦ ﺍﻟﺘﻤﺮ؛ ﻷﻥ ﺍﻟﺘﺤﺮ ﻢ ﺟﺎء‬ ‫ﺍﻟﺮﺍﺟﺤﺔ ﻋ ﺍﻟﻀﺮﺭ ﺍﻟﻴﺴ ﺍﻟﻮﺍﺭﺩ ﺑﺴﺒﺐ ﻧﻘﺺ ﺍﻟﺮﻃﺐ ﺇﺫﺍ َﻳ ِﺒ َ‬
‫ِ‬ ‫ﺭﻋﺎﻳﺔ ﻟﺤﺎﺟﺔ ﺍﻟﻨﺎﺱ‬ ‫ٌ‬ ‫ﻭ ﺇﺑﺎﺣﺔ ﺍﻟﻌﺮﺍﻳﺎ ﻣﻊ ﻭﺟﻮﺩ ﺍﻟﻐﺮﺭ‬
‫ﻧﻔﻌ ُﻪ‪.‬‬
‫ُ‬ ‫ُ‬
‫ﺍﳌﻨﻔﻌﺔ ﺃﺭﺟﺢَ ﺃﺑﻴﺢ ﻣﻦ ﺍﳌﺤﺮﻡ ﺑﺎﳌﻘﺪﺍﺭ ﺍﻟﺬﻱ ﺭَﺟَ ﺢَ‬ ‫ُ‬
‫ﻭﺍﳌﻨﻔﻌﺔ‪ ،‬ﻭﻛﺎﻧﺖ‬ ‫ﻟﺘﺤﻘﻴﻖ ﻣﺼﻠﺤﺘﻬﻢ ﺑﺪﻓﻊ ﺍﻟﻀﺮﺭ ﻋﻨﻬﻢ‪ ،‬ﻓﻠﻤﺎ َﺗﻘﺎ َﺑﻞ ﺍﻟﻀﺮ ُﺭ‬

‫ﻧﻔﺲ ﺍﻟﺮﺑﺎ ﺍﻟﺬﻱ ﻗﺼﺪه ﺍﻟﻘﺮﺁﻥ‬ ‫َ‬ ‫ﺫﺭﻳﻌﺔ ﺇ ﺍﻟﺮﺑﺎ ﺍﻟﺠﺎﻫ ﻭﻃﺮ ًﻘﺎ ﺇﻟﻴﻪ‪ ،‬ﻭﻟﻴﺲ ﻫﻮ‬‫ً‬ ‫َ‬
‫ﺍﳌﺰﺍﺑﻨﺔ ﳌﺎ ﻛﺎﻧﺖ ﻣﻦ ﺭﺑﺎ ﺍﻟﻔﻀﻞ ﺍﻟﺬﻱ ﻣُ ِﻨ َﻊ ﻣﻨﻪ ﻟﻜﻮﻧﻪ‬ ‫ﻛﻤﺎ ُﻳﻼﺣَ ﻆ ﺃﻥ‬
‫ً‬
‫ﺫﺭﻳﻌﺔ ﺇ ﺍﻟﺰ ‪ ،‬ﻭﻣﺎ ﺣُ ﺮﱢﻡَ ﻟﻐ ه ﺃﺑﻴﺢَ‬ ‫ﺑﺎﻟﺘﺤﺮ ﻢ ﺃﺻﺎﻟﺔ؛ ﺟﺎء ﺍﻟﺘﺨﻔﻴﻒ ﻓﻴﻪ ﻟﻠﺤﺎﺟﺔ‪ ،‬ﻛﺨﻠﻮﺓ ﺍﻟﺮﺟﻞ ﺑﺎﳌﺮﺃﺓ ﺍﻷﺟﻨﺒﻴﺔ ﻋﻨﻪ‪ ،‬ﻓﻘﺪ ﺣُ ﺮﱢﻣَ ﺖ ﻟﻜﻮﻧﻬﺎ‬
‫ﻟﻠﺤﺎﺟﺔ ﺍﻟﺮﺍﺟﺤﺔ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ‪" :‬ﻭﻣﺎ ﺣُ ﺮﱢﻡَ َﺳﺪﺍ ﻟﻠﺬﺭﻳﻌﺔ ﺃﺑﻴﺢَ ﻟﻠﻤﺼﻠﺤﺔ ﺍﻟﺮﺍﺟﺤﺔ‪ ،‬ﻛﻤﺎ ﺃﺑﻴﺤﺖ ﺍﻟﻌﺮﺍﻳﺎ ﻣﻦ ﺭﺑﺎ ﺍﻟﻔﻀﻞ"]‪.[25‬‬

‫ﺃﻭﻝ ﺍﻟﻌﻘﺪ ﻋ ﺭﺃﺱ ﺍﳌﺎﻝ‪ ،‬ﻫﻮ ﻣﻦ ﻫﺬﺍ ﺍﻟﺒﺎﺏ‪ ،‬ﺭﺃﻱ ﺍﻟﺒﺎﺣﺚ‬ ‫ﻭﻋﻠﻴﻪ‪ :‬ﻓﺈﻥ ﺍﻻﻗ ﺍﺽ ﻣﻦ ﺍﳌﺼﺎﺭﻑ ﻟﻠﺤﺎﺟﺔ‪ ،‬ﻛﺎﻟﺴﻜﻦ ﻭﺍﻟﺪﺭﺍﺳﺔ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﻘﻊ ﺑﺰ ﺎﺩﺓ ﺗﺜﺒﺖ َ‬
‫ﺍﻟﻌﻘﺪ ﺃﻭ ﺑﺎﻹﺑﺎﺣﺔ ﻣﻦ ﺍﻟﻌﺮﺍﻳﺎ‪ ،‬ﻓﻴﻤﺎ ُﻧ ْﺪ ِﺭ ُﻛﻪ ﻣﻦ ﺣﺎﺟﺔ ﺍﻟﻨﺎﺱ‪.‬‬
‫ُ‬ ‫َ‬
‫ﺍﻟﻌﻘﺪ‪ ،‬ﺑﻞ ﻫﺬﺍ‬ ‫ﺭﻓﻌﺎ ﻟﻠﺤﺮﺝ‪ ،‬ﻭﻫﻲ ﺯﻳﺎﺩﺓ ﻻ ُﺗ ْﺒ ِﻄﻞ‬
‫ﻓﻴﻪ ﺃﻧﻪ ُﻳﺒﺎﺡُ ﻟﻠﺤﺎﺟﺔ؛ ً‬

‫‪ ‬‬

‫ﺛﺎﻧﻴًﺎ‪ :‬ﻫﻞ اﻟﺮﺑﺎ ﻫﻮ اﻟﻔﺎرق اﳉﻮﻫﺮي اﻟﻮﺣﻴﺪ ﺑﲔ اﻟﻨﻈﺎم اﻻﻗﺘﺼﺎدي اﻹﺳﻼﻣﻲ وﻏﲑه؟‬
‫ﺍﻹﺳﻼﻣﻲ ﻭﻏ ه‪ ،‬ﻭﻟﻜﻦ ﻣﻮﺿﻮﻉ ﺍﻻﻗﺘﺼﺎﺩ ﺃﻭﺳﻊ ﻣﻦ ﻗﻀﺎﻳﺎ ﺍﳌﻌﺎﻣﻼﺕ ﺍﳌﺎﻟﻴﺔ‪ ،‬ﻭﻣﻮﺿﻮﻉ ﺍﻟﺮﺑﺎ ﻳﺘﺼﻞ‬ ‫ﺍﻟﻨﻈﺎﻣ‬ ‫ﻻ ﺷﻚ ﺃﻥ ﺍﻟﺮﺑﺎ ﻓﺎﺭﻕ ﺟﻮﻫﺮﻱ ﺑ‬
‫ﺣﺎﻟﺔ ﺗﻔﺴ )ﺍﻟﺮﺑﺎ(‬ ‫ﺇﻻ‬ ‫ﺍﻟﻨﻈﺎﻣ‬ ‫َ‬
‫ﺍﻟﻮﺣﻴﺪ ﺑ‬ ‫َ‬
‫ﺍﻟﻔﺎﺭﻕ‬ ‫ﺑﻘﻀﺎﻳﺎ ﺍﳌﻌﺎﻣﻼﺕ ﺍﳌﺎﻟﻴﺔ‪ ،‬ﻭﺣﺘﻰ ﺇﻃﺎﺭ ﻫﺬه ﺍﻟﻘﻀﺎﻳﺎ ﻓﺈﻧﻪ ﻻ ﻳﺼﺢ ﺗﺼﻮﺭ ﺃﻥ ﻳﻜﻮﻥ ﻫﻮ‬
‫ﺍﻟﺘﺠﺎﻭﺯﺍﺕ‬
‫ِ‬ ‫ﺃﻧﻮﺍﻉ ﻣﻦ‬ ‫ﻛﻞ ﺻﻮﺭ ﻛﺴﺐ ﺍﳌﺎﻝ ﺑﺎﻟﺒﺎﻃﻞ‪ ،‬ﻛﺈﻃﻼﻕ ﺍﻟﺸﺮ ﻌﺔ ﻻﺳﻢ ﺍﻟﺮﺑﺎ ﻋ‬ ‫ﺑﻤﻔﻬﻮﻣﻪ ﺍﻟﻌﺎﻡ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﻤﻜﻦ ﺃﻥ ﻳﻨﺪﺭﺝ ﻓﻴﻪ ﻋﻨﺪﺋﺬ ﱡ‬

‫‪Create PDF in your applications with the Pdfcrowd HTML to PDF API‬‬ ‫‪PDFCROWD‬‬
 ‫ﺫﻟﻚ ﺍﻟﺴﻨﺔ‪ ،‬ﻭﻋﻠﻴﻪ ً‬
‫ﺃﻳﻀﺎ ﻳﻤﻜﻦ ﺑﻬﺬﺍ‬ ‫ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ‪ ،‬ﻛﻤﺎ ﺩﻟﺖ ﻋ‬ ‫ﺍﳌﺤﺮﻣﺎﺕ‪ ،‬ﻋ‬ ‫َ‬
‫ﻭﺍﻟﺘﺠﺎﺭﺓ‬ ‫َ‬
‫ﺍﻟﻔﺎﺳﺪﺓ‪،‬‬ ‫َ‬
‫ﺍﻟﺒﻴﻮﻉ‬ ‫ﺍﳌﻌﺎﻣﻼﺕ ﺍﳌﺎﻟﻴﺔ‪ ،‬ﻛﺈﺩﺭﺍﺟﻬﺎ ﻓﻴﻪ‬
‫ﺍﻟﻨﺎﺗﺠﺔ ﻋﻦ ﺍﻟﺘﻌﺎﻣﻞ ﺑﺒﻴﻊ ﺳﻨﺪﺍﺕ‬
‫ِ‬ ‫ﺍﻟﻬﺎﺋﻠﺔ‬
‫ِ‬ ‫ﺍﻛﻤﺎﺕ‬
‫ِ‬ ‫ﺍﻷﺯﻣﺔ ﺍﳌﺎﻟﻴﺔ ﺍﻟﻌﺎﳌﻴﺔ ﺍﻷﺧ ﺓ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﺮﺟﻊ ﺇ ﺍﻟ‬ ‫ُ‬
‫ﺍﻟﺴﺒﺐ ﺍﻷﻛ ُ‬ ‫ﺍﻟﺮﺑﺎ‬ ‫ﺍﻻﻋﺘﺒﺎﺭ ﺃﻥ ﻳﺪﺭﺝ‬
‫ﺍﻟﻀﺮﺭ ﻣﻦ ﺍﻟﻐﺮﺭ ﺍﳌﺤﺮﻡ‪.‬‬ ‫ﺍﻟﺪﻳﻮﻥ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﻌ ﻪ ﺃﻧﻮﺍﻉ ﻣﺘﻔﺎﻭﺗﺔ‬

‫ﺿﺮﻭﺭﺍﺕ ﺃﺧﺮﻯ ﻣﻦ‬ ‫ﺿﺮﻭﺭﺓ ﺍﳌﺎﻝ‪ ،‬ﻭﻣﺎ ﺗﻨﻌﻜﺲ ﺑﻪ ﻋ‬ ‫ﺍﻟﻀﺮﺭ ﻭﺍﳌﻔﺎﺳﺪ ﺍﻟﻘﺎﺩﺣﺔ‬ ‫ﻭﺇﺫﺍ ﺻﺢ ﺃﻥ ُﺗﺪﺭﺝ ﺍﻟﺮﺑﺎ ﺟﻤﻴﻊ ﺍﳌﻌﺎﻣﻼﺕ ﺍﳌﺎﻟﻴﺔ ﺍﳌﺸﺘﻤﻠﺔ ﻋ‬
‫ﻣﺎ ﻫﻮ ﻣﻘﺒﻮﻝ ﺇﺳﻼﻣ ًﻴﺎ ﻭﻣﺎ ﻟﻴﺲ‬ ‫ﺇﻃﺎﺭ ﺍﳌﻌﺎﻣﻼﺕ ﺑ‬ ‫ﻋﻤﻮﻡ ﻣﻮﺿﻮﻉ ﺍﻻﻗﺘﺼﺎﺩ‬ ‫ً‬
‫ﻋﻨﻮﺍﻧﺎ ﻟﻠﻔﺼﻞ‬ ‫ﺳﺎﺋﺮ ﺍﻟﻀﺮﻭﺭﺍﺕ ﺍﻟﺨﻤﺲ‪ ،‬ﻓﻴﻤﻜﻦ ﺃﻥ ُﻳﺠﻌﻞ )ﺍﻟﺮﺑﺎ(‬
‫ﺑﻤﻘﺒﻮﻝ‪.‬‬

‫ﺍﻟﺪﻳﻮﻥ ﺃﻭ ﺍﻟﻘﺮﻭﺽ ﺃﻭ ﻫﻮ )ﺍﻟﻔﺎﺋﺪﺓ ﺍﳌﺼﺮﻓﻴﺔ( ﻛﻤﺎ ﻳﺘﺒﺎﺩﺭ ﻏﺎﻟ ًﺒﺎ‪،‬‬ ‫ﺍﻟﺸﺎﺋﻊ ﺍﻟﻴﻮﻡَ ﻋﻨﺪ ﻋﻤﻮﻡ ﺍﳌﺴﻠﻤ ‪ ،‬ﻭﻫﻮ ﻗﺼﺮه ﻋ‬
‫ﺍﻟﺰ ﺎﺩﺓ‬ ‫ِ‬ ‫ﺃﻣﺎ )ﺍﻟﺮﺑﺎ( ﺑﻤﻔﻬﻮﻣﻪ‬
‫َ‬
‫ﺍﻟﻮﺣﻴﺪ ﺑ ﻧﻈﺎﻡ ﺍﳌﻌﺎﻣﻼﺕ ﺍﳌﺎﻟﻴﺔ ﺍﻹﺳﻼﻣﻲ ﻭﻏ ﺍﻹﺳﻼﻣﻲ‪.‬‬ ‫َ‬
‫ﺍﻟﻔﺎﺭﻕ‬ ‫ﻓﺈﻧﻪ ﻻ ﻳﺼﺢ ﺃﻥ ﻳﻜﻮﻥ‬

‫‪ ‬‬

‫ﺛﺎﻟﺜًﺎ‪ :‬ﻣﺎ اﻟﻔﺮق ﺑﲔ اﻟﻔﺎﺋﺪة واﻟﺮﺑﺎ؟ وﻛﻴﻒ ﺣﺼﻞ ﻫﺬا اﻟﺘﻔﺮﻳﻖ ﺑﻴﻨﻬﻤﺎ ﰲ ﻋﻠﻢ اﻻﻗﺘﺼﺎد اﳌﻌﺎﺻﺮ؟ وﻣﺎ اﻧﻌﻜﺎﺳﺎﺗﻪ ﻋﻠﻰ‬
‫اﻟﻨﻈﺎم اﳌﺼﺮﰲ اﻟﺘﻘﻠﻴﺪي؟‬
‫ﺍﻻﻗﺘﺼﺎﺩ ﺍﳌﻌﺎﺻﺮ ﻏﺮﺑﻲ ﺍﻟﻨﺸﺄﺓ‬ ‫ﺻﻠﺔ ﻣﺼﻄﻠﺢ )ﺍﻟﻔﺎﺋﺪﺓ( ﺑﺎﻟﺮﺑﺎ ﺃﻭ ﺑﺎﻟﻜﺴﺐ ﺍﻟﺤﺮﺍﻡ ﻻ ُﺗ ْﻌ َﺮﻑ ﻣﻦ ﺟﻬﺔ ﺍﻟﻠﻐﺔ ﻭﻻ ﺍﻻﺳﺘﻌﻤﺎﻝ ﺍﻟﻔﻘﻬﻲ‪ ،‬ﻭﻣﻔﻬﻮﻣﻬﺎ‬
‫ﺍﻟﻨﺴﺒﺔ ﺍﳌﺸﺮﻭﻋﺔ ﺍﻟﺨﺎﺭﺟﺔ ﻋﻦ ﺍﻟﺮﺑﺎ‪ ،‬ﻋﻠﻤً ﺎ ﺑﺄﻥ ﻫﺬه‬ ‫ﺃﻭﺭﺑﺎ ﺍﺳﺘﻌﻤﺎﻝ ﻣﻔﺮﺩﺓ )‪ (interest‬ﻭﺫﻟﻚ‬ ‫ﺍﻟﺘﻘﻨ‬ ‫ﻭﺍﻟﺘﻔﺴ ‪ ،‬ﻓﻔﻲ ﺣﺪﻭﺩ ﻋﺎﻡ ‪ 1623‬ﻇﻬﺮ‬
‫ﺭﻭﺍﻳﺔ ﺷﻜﺴﺒ )‪) (1616-1564‬ﺗﺎﺟﺮ ﺍﻟﺒﻨﺪﻗﻴﺔ ‪Merchant of‬‬ ‫ﺍﻷﺩﺑﻴﺎﺕ ﺍﻟﻐﺮﺑﻴﺔ]‪ ،[26‬ﻛﻤﺎ ﺟﺎء‬ ‫ً‬
‫ﻣﺮﺍﺩﻓﺎ ﻟﻠﺮﺑﺎ‬ ‫َ‬
‫ﺍﳌﻔﺮﺩﺓ ﺳﺒﻖ ﺍﺳﺘﻌﻤﺎﻟﻬﺎ ﺍﺳﻤً ﺎ‬
‫‪.([27])(Venice‬‬

‫ُ‬
‫‪Create PDF in your applications with the Pdfcrowd HTML to PDF API‬‬ ‫‪PDFCROWD‬‬
 ‫ً‬
‫ﺷﺨﺼﺎ ﺁﺧﺮ ﻣﻦ ﺍﺳﺘﻌﻤﺎﻝ ﻣﺎﻟﻪ‪ ،‬ﻭﺍﺳﺘﻘﺮ‬ ‫َ‬
‫ﻣﻘﺎﺑﻞ ﺗﻤﻜ ِ ﺻﺎﺣﺐ ﺍﳌﺎﻝ‬ ‫ﺩﺭﺟﺔ ﺩﻭﻥ ﺍﻟﺮﺑﺎ ﻓﻴﻤﺎ ُﻳﺒﺎﺡ ﺃﺧﺬه‬
‫ٍ‬ ‫ﻓﻤﺼﻄﻠﺢ )ﻓﺎﺋﺪﺓ( ﺑﻌﺪ ﺍﻟﺘﻘﻨ ﺃُ ْﻃﻠ َِﻖ ﻋ‬
‫ﺗﻌﺮ ﻔﻬﺎ ﺑﺄﻧﻬﺎ‪" :‬ﺍﻟﺜﻤﻦ ﺍﻟﺬﻱ ُﻳﺪﻓﻊ ﻻﺳﺘﺨﺪﺍﻡ ﻣﺒﻠﻎ ﻣﻦ ﺍﳌﺎﻝ‪ ،‬ﻭﻫﻮ ﻛﺎﻟﺜﻤﻦ ﺍﳌﻄﻠﻮﺏ ﻻﺳﺘﺌﺠﺎﺭ ﺳﻴﺎﺭﺓ ﺃﻭ ﺳﻜﻦ‪ .‬ﻭﻛﻠﻤﺎ ﻃﺎﻝ ﺯﻣﻦ ﺧﺮﻭﺝ ﺍﻟﺴﻠﻌﺔ ﻣﻦ ﻳﺪ‬
‫ﺻﺎﺣﺒﻬﺎ‪ ،‬ﺍﺯﺩﺍﺩﺕ ﺍﻟﺮﺳﻮﻡ ﺑﺤﺴﺒﻪ"]‪.[28‬‬

‫ﺍﳌﺤﺪ ُ‬
‫ﺩﺓ ﺑﺎﻟﻘﺎﻧﻮﻥ‪،‬‬ ‫ﱠ‬ ‫ُ‬
‫ﺍﻟﻨﺴﺒﺔ‬ ‫ُ‬
‫ﺍﻟﻔﺎﺻﻞ ﺑﻴﻨﻬﻤﺎ ﻫﻮ‬ ‫ﱡ‬
‫ﻭﺍﻟﺤﺪ‬ ‫َ‬
‫ﺍﻟﻔﺎﺋﺪﺓ‪،‬‬ ‫ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ﺗﺒﻴﺢ‬ ‫ُ‬
‫ﻭﺗﻌﺎﻗﺐ ﻋﻠﻴﻪ‪،‬‬ ‫َ‬
‫ﺍﻟﻐﺮﺑﻴﺔ ﺗﺤﺮﱢﻡ ﺍﻟﺮﺑﺎ‬ ‫ﻭﻳﺆﺧﺬ ﺑﺎﻟﺤﺴﺒﺎﻥ ﺃﻥ ﺍﻟﻘﻮﺍﻧ َ‬
‫ﻓﺈﻥ ﺗﻢ ﺗﺠﺎﻭﺯﻫﺎ ﻓﻬﻮ ﺍﻟﺮﺑﺎ]‪.[29‬‬

‫ﻧﻈﺮ ﺍﻟﻔﻘﻬﺎء ﻭﺍﻻﻗﺘﺼﺎﺩﻳ ‪ ،‬ﺑﻞ ﺍﺳﺘﻤﺮ‬ ‫َ‬

‫ﺍﻟﺠﺪﻝ‬ ‫ﻭﻣﻊ ﺷﻴﻮﻉ ﺍﻟﻔﺼﻞ ﻧﻈﺮ ﺍﻻﻗﺘﺼﺎﺩﻳ ﺍﻟﻐﺮﺑﻴ ﺑ )ﺍﻟﻔﺎﺋﺪﺓ( ﻭ)ﺍﻟﺮﺑﺎ(‪ ،‬ﺇﻻ ﺃﻥ ﺫﻟﻚ ﻟﻢ َﻳﺤْ ِﺴﻢ‬
‫ﻌﺪ ﱠ‬
‫ﻛﻞ ﻓﺎﺋﺪ ٍﺓ ﺭ ًﺑﺎ )‪.(Usury‬‬ ‫ﺍﻟﺨﻼﻑ‪ :‬ﺑ ﻣُ َﻔﺮﱢﻕ ﺑﻴﻨﻬﺎ ﻭﺑ ﺍﻟﺮﺑﺎ‪ ،‬ﻭﻏ ِ ﻣﻔﺮ ٍ‬
‫ﱢﻕ َﻳ ﱡ‬

‫ﺍﻟﺜﺒﺎﺕ ﻋ ﻣﻮﺭﻭﺙ ﺍﻟﻜﻨﻴﺴﺔ ﺩﻭﻥ‬ ‫ﻭﺟﺪﻳﺮ ﺑﺎﳌﻼﺣﻈﺔ‪ ،‬ﺃﻥ ﺃﺻﺤﺎﺏ ﺍﻟﺮﺃﻱ ﺍﻷﻭﻝ ﺟ َﺮﻭﺍ ﻋ ﺭﻋﺎﻳﺔ ﺍﻟﻌﻠﻞ ﻭﺍﳌﻘﺎﺻﺪ‪ ،‬ﺑﻴﻨﻤﺎ ﺍﻵﺧﺮﻭﻥ ﻛﺎﻧﻮﺍ ﻳﺼﺮﻭﻥ ﻋ‬
‫ﺍﻻﺟﺘﻬﺎﺩ‪ ،‬ﻋﻠﻤً ﺎ ﺑﺄﻥ ﺍﻻﺳﺘﺜﻨﺎء ﺑﺪﺃ ﻣﻦ ﻗﺒﻞ ﺭﺟﺎﻝ ﺍﻟﺪﻳﻦ ﺃﻧﻔﺴﻬﻢ‪ ،‬ﻛﺠﻮﻥ ﻛﺎﻟﭭﻦ )‪ (1564-1509‬ﺍﻟﺬﻱ ﺃﺑﺮﺯ ﺍﻟﻔﻜﺮﺓ‪ ،‬ﻭﻭﻟﻴﻢ ﺑﻼﻛﺴﺘﻮﻥ‬ ‫ﺗﺮﺧﺺ‬
‫)‪ (1780-1723‬ﺍﻟﺬﻱ ﺭﺃﻯ ﺃﻥ ﻻ ﻣﺎﻧﻊ ﻣﻦ ﺍﻟﺘﻘﻨ ]‪.[30‬‬

‫ﺍﻟﻌﺼﺮ ﺍﻟﺤﺪﻳﺚ‪ ،‬ﻭﻗﺪ ﺩﺧﻠﻬﺎ ﻋﻦ ﻃﺮ ﻖ ﺍﻟﺪﻭﻟﺔ ﺍﻟﻌﺜﻤﺎﻧﻴﺔ‪ ،‬ﻓﻤﺎ ﻫﻮ‬ ‫ﺃﻛ ﺍﻟﺒﻼﺩ ﺍﻹﺳﻼﻣﻴﺔ‬ ‫ﺍﻟﺘﻔﺮ ﻖ ﺟﺮﺕ ﻗﻮﺍﻧ‬ ‫ﻭﻋ ﻧﻔﺲ ﻫﺬﺍ ﺍﻟﺘﺼﻮﺭ‬
‫ً‬
‫ﻗﺎﻧﻮﻧﺎ )ﻓﺎﺋﺪﺓ(‪ ،‬ﻭﻣﺎ ﻫﻮ ﻣﻤﻨﻮﻉ )ﺭﺑﺎ(‪.‬‬ ‫ﻣﺴﻤﻮﺡ ﺑﻪ‬

‫ﺼﻠﺤﺔ ﺍﻟﺪﺍﺋﻦ‪،‬‬
‫ِ‬ ‫ﻗﻴﻤﺔ ﺍﻷﺟﻞ ﺍﻟﺬﻱ ُﻳﺤْ َﺒﺲ ﻓﻴﻪ ﺍﳌﺎﻝ ﻋﻦ ﻣَ‬
‫ِ‬ ‫ﺭﻋﺎﻳﺔ‬
‫ِ‬ ‫ﺧﺪﻣﺔ‪ ،‬ﻣﻊ‬
‫ٍ‬ ‫َ‬
‫ﻋﺎﺋﺪ‬ ‫ﻭﺍﳌﺮﺟﻌﻴﺔ ﺍﻟﻘﺎﻧﻮﻧﻴﺔ ﻟﻔﻜﺮﺓ ﺍﻟﻔﺮﻕ‪ ،‬ﺗﻌﻮﺩ ﺇ ﺍﻋﺘﺒﺎﺭ ﺃﻥ )ﺍﻟﻔﺎﺋﺪﺓ( ُﺗﻤَ ﱢﺜ ُﻞ‬
‫ﻭﺗﻘﺪﻳ ُﺮ ﺍﻟﺴﻠﻄﺎﺕ ﻟﻬﺎ ﻓﻴﻪ ﺍﻋﺘﺒﺎﺭ ﺭﻋﺎﻳﺔ ﺍﳌﺼﻠﺤﺔ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﺑﺤﻴﺚ ﻻ ﻳﻘﻊ ﺍﻻﺳﺘﻐﻼﻝ ﺑِﺠَ َﺸ ِﻊ ﻣﻦ ﻳﻤﻠﻜﻮﻥ ﺍﳌﺎﻝ‪.‬‬

‫َ‬
‫"ﺧﻠﻖ ﺍﻟﻨﻘﻮﺩ" ﻭﺍﻟﺘﻲ ﻻ‬ ‫ﻧﺴﺒﺔ ﺍﻟﺘﻀﺨﻢ‪ ،‬ﻭﺍﻟﺘﻲ ﺗﻌﻮﺩ ﺇ ﺃﺳﺒﺎﺏ ﺃﺑﺮ ُﺯﻫﺎ ﻋﺪﻡُ ﺍﻧﻀﺒﺎﻁ ﺇﺻﺪﺍﺭ ﺍﻟﻨﻘﻮﺩ‪ ،‬ﻓﻌﻤﻠﻴﺔ ﻣﺎ ﻳﺴﻤﻰ‬
‫ِ‬ ‫ُ‬
‫ﺭﻋﺎﻳﺔ‬ ‫ﻛﻤﺎ ﻳﺪﺧﻞ ﺣﺴﺎﺑﻬﺎ‬
‫ﻛﺎﻑ ﺃﻭ ﻗﺎﻋﺪﺓ ﻣﺎﻟﻴﺔ ﻣﻜﺎﻓﺌﺔ‪ ،‬ﻫﻮ ﺍﻟﺴﺒﺐ ﺍﻷﻋﻈﻢ ﺍﺭﺗﻔﺎﻉ ِﻧﺴﺒﺔ ﺍﻟﺘﻀﺨﻢ‪ ،‬ﻓ ُﺘ َ‬
‫ﻌﺎﻟﺞ ﺟﺰﺋ ًﻴﺎ ﺳﻴﺎﻕ ﻧﺴﺒﺔ ﺍﻟﻔﺎﺋﺪﺓ ﺍﻟﻘﺎﻧﻮﻧﻴﺔ‪.‬‬ ‫ﺗﺴﺘﻨﺪ ﺇ ﺭَﺻﻴﺪ ٍ‬

‫‪Create PDF in your applications with the Pdfcrowd HTML to PDF API‬‬ ‫‪PDFCROWD‬‬
 ‫ﻭﺍﻟﻘﺮﺍءﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ ﳌﺴﺄﻟﺔ ﺍﻟﻔﺎﺋﺪﺓ‪ ،‬ﺟﺎءﺕ ﺭﺃﻱ ﺍﻟﺠﻤﻬﻮﺭ ﻋ ﻣﺎ ﺗﻘﺮﺭ ﻣﺆﺗﻤﺮ ﻣﺠﻤﻊ ﺍﻟﺒﺤﻮﺙ ﺍﻹﺳﻼﻣﻴﺔ ﺑﺎﻟﻘﺎﻫﺮﺓ ﺳﻨﺔ ‪1965‬ﻡ‪ ،‬ﻭﺍﻟﺬﻱ‬
‫ﻧﺺ ﻋ ﺗﺤﺮ ﻢ ﺍﻟﻔﺎﺋﺪﺓ ﺍﳌﺼﺮﻓﻴﺔ ﻗﻠﻴﻠِﻬﺎ ﻭﻛﺜ ﻫﺎ‪ ،‬ﻋ ﺍﻟﻘﺮﻭﺽ ﺟﻤﻴﻌﻬﺎ‪ ،‬ﺩﻭﻥ ﺗﻔﺮ ﻖ‪ً ،‬‬
‫ﺃﺧﺬﺍ ﻭﺇﻋﻄﺎءً ؛ ﻟﻜﻮﻧﻬﺎ ﺭ ًﺑﺎ‪ .‬ﻭﻋ ﻫﺬﺍ ﺍﻷﺳﺎﺱ ﻗﺎﻣﺖ‬ ‫ِ‬
‫ﺍﻷﺳﺎﺱ ﺑﻴﻨﻬﺎ ﻭﺑ ﺍﳌﺼﺎﺭﻑ ﺍﻟﺘﻘﻠﻴﺪﻳﺔ‪ ،‬ﻭﺍﻟﺘﻲ ﺗﻮﺻﻒ ﺑﺎﻟ ﱢﺮ َﺑﻮ ﱠﺔ ﺭﺃﻱ ﻛﺜ ﻣﻦ ﱢ‬
‫ﺍﳌﻨﻈﺮ َﻦ؛ ﻷﺟﻞ‬ ‫َ‬ ‫َ‬
‫ﺍﻟﻔﺎﺭﻕ‬ ‫ﺍﳌﺼﺎﺭﻑ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺃﻥ )ﺍﻟﻔﺎﺋﺪﺓ( ﺗﻤﺜﻞ‬
‫ِ‬
‫ﺃﺧﺬﻫﺎ ﺍﻟﻔﺎﺋﺪﺓ‪.‬‬

‫ُ‬
‫ﺍﻟﻘﺎﻃﻊ ﻟﻜﻞ ﻣﻨﺎﺯﻉ‪ ،‬ﺑﻞ ﺯﻋﻢ ﺑﻌﻀﻬﻢ ﺃﻥ‬ ‫ُ‬
‫ﻭﺍﻹﺟﻤﺎﻉ‬ ‫ُ‬
‫ﺍﻟﺪﻟﻴﻞ ﺍﻟﺬﻱ ﻻ ﻳﻘﺒﻞ ﺍﻟﺘﺄﻭﻳﻞ‪،‬‬ ‫ﺃﻧﻪ‬ ‫ﻭﺻ ﱢﻮ َﺭ ﻣﺴ َﺘ ُ‬
‫ﻨﺪﻫﺎ ﻋ‬ ‫ﺣﻜﻢ ﺍﻟﻔﺎﺋﺪﺓ‪ُ ،‬‬
‫ﻭﻫﺬه ﺍﻟﻄﺎﺋﻔﺔ ﺗﺸﺪﺩﺕ‬
‫ٌ‬
‫ﻣﻌﻠﻮﻣﺔ ﻣﻦ ﱢ‬
‫ﺍﻟﺪﻳﻦ ﺑﺎﻟﻀﺮﻭﺭﺓ]‪.[31‬‬ ‫َ‬
‫ﺣﺮﻣﺔ ﺍﻟﻔﺎﺋﺪ ِﺓ‬

‫ﻭﻻ ﻳﺨﻔﻰ ﺃﻥ ﻫﺬه ﺍﳌﻘﺎﻟﺔ ﻻ ﺗﺘﻔﻖ ﻣﻊ ﻣﺎ ﻣﺮﺟﻌﻪ ﺇ ﺍﻻﺟﺘﻬﺎﺩ‪ ،‬ﻓﺎﻟﺼﻮﺍﺏ ﻓﻴﻤﺎ ﻫﺬﺍ ﺷﺄﻧﻪ ﻣﻈﻨﺔ‪ ،‬ﻭﺍﻟﺨﻄﺄ ﻣﻈﻨﺔ‪ ،‬ﻭﺇﻧﻤﺎ ﺍﻟﻘﻄﻌﻴﺔ ﺣﺮﻣﺔ ﺍﻟﺮﺑﺎ‪.‬‬

‫َ‬
‫ﺍﻟﻘﻮﻝ ﺑﻬﺎ ﺃﻗﺪﻡُ ‪ ،‬ﺇﺫ ُﻋ ِﺰ َﺖ ﺇ ﺍﻟﺸﻴﺦ ﻣﺤﻤﺪ‬ ‫َ‬
‫ﻗﺎﺑﻞ ﻫﺆﻻء ﺁﺧﺮﻭﻥ ﻗﺎﻟﻮﺍ ﺑﺈﺑﺎﺣﺔ ﺍﻟﻔﺎﺋﺪﺓ‪ ،‬ﺑﻞ ﱠ‬
‫ﺇﻥ‬ ‫ﻭﻟﻢ ﺗﻨﺘﻈﻢ ﺍﻵﺭﺍء ﺍﻟﻔﻘﻬﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ ﻫﺬﺍ ﺍﻟﺴﻴﺎﻕ‪ ،‬ﺑﻞ‬
‫ﻋﺒﺪه‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺑﻬﺎ ﺗﻠﻤﻴﺬه ﻣﺤﻤﺪ ﺭﺷﻴﺪ ﺭﺿﺎ‪ ،‬ﻭﺁﺧﺮﻭﻥ َﺗ َﻠﻮْﺍ‪.‬‬

‫ﻃﺮﻓﺎ ﻣﻦ ﻧﺴﺒﺔ ﺍﻟﻔﺎﺋﺪﺓ ﻗﺪ ﻳﺮﺟﻊ ﺇ ﺃﺳﺒﺎﺏ ﻣﻌﺘ ﺓ‪ ،‬ﻛﺘﻐﻄﻴﺔ ﻋﺠﺰ ﺍﻟﺘﻀﺨﻢ‪ ،‬ﻭﺃﺟﻮﺭ ﺧﺪﻣﺔ ﺍﻟﻘﺮﺽ‪ ،‬ﺃﻭ ﻣﺎ ﻳﻜﻮﻥ ﻋ‬‫ﻭ ﺗﺤﻠﻴﻞ ﻋﻨﺎﺻﺮﻫﺎ ﻓﺈﻥ ً‬

‫ﺳﺒﻴﻞ ﺍﻟ َﺒ ْﺬ ِﻝ ِ‬
‫)ﺍﻟﺠ َﻌﺎﻟﺔ( ﻣﻦ ﻗﺒﻞ ﻃﺎﻟﺐ ﺍﻟﻘﺮﺽ‪ ،‬ﺗﻔﺼﻴﻞ ﻻ ﺗﺤﺘﻤﻞ ﺇﻳﺠﺎ َﺯ ُه ﻫﺬه ﺍﻟﻮﺭﻗﺔ‪.‬‬

‫ﻭﺍﳌﻘﺼﻮﺩ ﺭﺃﻳﻲ ﺃﻥ ﺇﻃﻼﻕ ﺍﻟﻘﻮﻝ ﺑﺎﻟﺮﺑﻮ ﺔ ﻋ ﻛﻞ ﻣﺎ ﻳﺴﻤﻰ "ﻓﺎﺋﺪﺓ" ﺍﳌﻌﺎﻣﻼﺕ ﺍﳌﺼﺮﻓﻴﺔ‪ ،‬ﻻ ﻳﺨﻠﻮ ﻣﻦ ﻣﺠﺎﺯﻓﺔ‪ ،‬ﻭﺍﻷﺟﺪﺭ ﺍﻟﻌﻤﻞ ﻋ ﻭﺿﻊ ﺗﺼﻮﺭ‬
‫ﻭﺗ َﺨ ﱡﻠ َ‬
‫ﻒ ﻣﻮﺍﺻﻔﺎﺕ ﺍﻟﻘﺮﺽ ﺍﳌﺼﺮ ﻋﻦ ﻣﻮﺍﺻﻔﺎﺗﻪ‬ ‫َ‬
‫ﻃﺒﻴﻌﺔ ﺍﻟﻨﻘﻮﺩ ﺍﳌﻌﺎﺻﺮﺓ‪َ ،‬‬ ‫ُ‬
‫ﺍﳌﻄﻠﻮﺏ‬ ‫ﱠ‬
‫ﺍﳌﺤﻘﻖ ﺭﺃﻳﻲ‪ُ ،‬ﻳﺮﺍﻋﻲ ﺫﻟﻚ ﺍﻟﺘﺼ ﱡﻮ ُﺭ‬ ‫ﺁﺧﺮ ﺳﻮﻯ ﺫﻟﻚ ﺍﻹﻃﻼﻕ ﻏ‬
‫ﺳﻴﺎﻕ ﺍﻟﺘﻨﻤﻴﺔ ﻭﺍﻻﺳﺘﻘﺮﺍﺭ ﺍﻻﻗﺘﺼﺎﺩﻱ‪.‬‬ ‫َ‬
‫ﻭﺍﻟﻮﻇﺎﺋﻒ ﺍﻟﺘﻲ ﺗﺤﻘﻘﻬﺎ ﺍﳌﺼﺎﺭﻑ‬ ‫ﺍﻟﺘﻘﻠﻴﺪﻳﺔ‪،‬‬

‫‪ ‬‬

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 ‫د‪ .‬ﻋﺒﺪ اﷲ ﺑﻦ ﻳﻮﺳﻒ اﳉﺪﻳﻊ‬

‫د‪.‬ﻋﺒﺪ اﷲ اﻟﺠﺪﯾﻊ‪ ،‬د‪.‬ﻋﺒﺪ اﻟﻌﻈﯿﻢ أﺑﻮ زﯾﺪ‪ ،‬د‪ .‬ﻣﺤﻤﺪ ﺻﺪﯾﻖ‪ :‬اﻻﻗﺘﺼﺎد واﻟﺘﻤﻮﯾﻞ ‪2/4‬‬
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‫‪Watch on‬‬

‫‪ ‬‬

‫ﺍﻻﻗﺘﺼﺎﺩ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﻫﻮ ﻣﺪﻳﺮ ﻣﺮﻛﺰ ﺍﻟﺠﺪﻳﻊ ﻟﻠﺒﺤﻮﺙ ﻭﺍﻻﺳﺘﺸﺎﺭﺍﺕ ﺑﻤﺪﻳﻨﺔ‬ ‫ﺩﻛﺘﻮﺭﺍه‬ ‫* ﺍﻟﺸﻴﺦ ﺍﻟﺪﻛﺘﻮﺭ ﻋﺒﺪ ﺍﻟﻠﻪ ﺑﻦ ﻳﻮﺳﻒ ﺍﻟﺠﺪﻳﻊ ﺣﺎﺻﻞ ﻋ‬
‫ﺍﳌﺆﺗﻤﺮ ﺍﻟﺪﻭ‬ ‫ﺑﺮ ﻄﺎﻧﻴﺎ‪ ،‬ﻭﻧﺎﺋﺐ ﺭﺋﻴﺲ ﺍﳌﺠﻠﺲ ﺍﻷﻭﺭﻭﺑﻲ ﻟﻺﻓﺘﺎء ﻭﺍﻟﺒﺤﻮﺙ‪ ،‬ﻭﻋﻀﻮ ﺍﻻﺗﺤﺎﺩ ﺍﻟﻌﺎﳌﻲ ﻟﻌﻠﻤﺎء ﺍﳌﺴﻠﻤ ‪ .‬ﻗﺪﻡ ﻫﺬه ﺍﻟﻮﺭﻗﺔ‬ ‫ﻟﻴﺪﺯ‬
‫‪ 15-14‬ﻣﺎﺭﺱ ‪.2015‬‬ ‫ﺍﻟﺜﺎﻟﺚ ﳌﺮﻛﺰ ﺩﺭﺍﺳﺎﺕ ﺍﻟﺘﺸﺮ ﻊ ﺍﻹﺳﻼﻣﻲ ﻭﺍﻷﺧﻼﻕ ﺍﳌﻨﻌﻘﺪ ﺑ ﻭﻛﺴﻴﻞ‪ ،‬ﺑﻠﺠﻴﻜﺎ‬

‫‪Create PDF in your applications with the Pdfcrowd HTML to PDF API‬‬ ‫‪PDFCROWD‬‬
 ‫‪ ‬‬

‫اﻟﻬﻮاﻣﺶ‬
‫ﺍﻟﻜ ﻯ )ﺭﻗﻢ‪ ،(3987 :‬ﻭﺍﺑﻦ ﻣﺎﺟﺔ )ﺭﻗﻢ‪:‬‬ ‫ﺍﻟﺴ‬ ‫]‪ [1‬ﺃﺧﺮﺟﻪ ﺃﺣﻤﺪ )ﺭﻗﻢ‪ ،(14440 :‬ﻭﻣﺴﻠﻢ )ﺭﻗﻢ‪ ،(1218 :‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )ﺭﻗﻢ‪ ،(1905 :‬ﻭﺍﻟﻨﺴﺎ‬
‫‪.(3074‬‬

‫ﺍﻟﺴﻨﺔ )ﺭﻗﻢ‪ ،(170 :‬ﻭﺍﻟﺒﻴﻬﻘﻲ )‪.(5/275‬‬ ‫ﺍﳌﻮﻃﺄ )ﺭﻗﻢ‪ ،(1965 :‬ﻭﺍﺑﻦ ﻧﺼﺮ‬ ‫]‪ [2‬ﺃﺧﺮﺟﻪ ﻣﺎﻟﻚ‬

‫]‪ [3‬ﺍﻧﻈﺮ‪ :‬ﺑﻦ ﺭﺷﺪ‪ ،‬ﺃﺑﻲ ﺍﻟﻮﻟﻴﺪ‪ .‬ﺍﳌﻘﺪﻣﺎﺕ ﺍﳌﻤﻬﺪﺍﺕ‪.(2/8) .‬‬

‫]‪ [4‬ﺍﻟﻘﺮﻃﺒﻲ‪ .‬ﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ‪ .(3/356) .‬ﻭﺍﻧﻈﺮ‪ :‬ﺍﻟﺒﺎﺟﻲ‪ .‬ﺍﳌﻨﺘﻘﻰ ﺷﺮﺡ ﺍﳌﻮﻃﺄ‪.(5/65) .‬‬

‫]‪ [5‬ﺍﺑﻦ ﺍﻟﻘﻴﻢ‪ .‬ﺇﻋﻼﻡ ﺍﳌﻮﻗﻌ ‪.(2/129) .‬‬

‫]‪ [6‬ﺍﻟﺠﺼﺎﺹ‪ .‬ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ‪.(2/184) .‬‬

‫]‪ [7‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪.‬‬

‫]‪ [8‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ )‪.(189 ،2/186‬‬

‫]‪ [9‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﺮﻣ ‪ ،‬ﺷﻤﺲ ﺍﻟﺪﻳﻦ‪ .‬ﻧﻬﺎﻳﺔ ﺍﳌﺤﺘﺎﺝ‪ .(3/424) .‬ﺍﻟﺸﺮﺑﻴﻨﻲ‪ ،‬ﺍﻟﺨﻄﻴﺐ‪ .‬ﻣﻐﻨﻲ ﺍﳌﺤﺘﺎﺝ‪.(2/363) .‬‬

‫]‪ [10‬ﺍﻧﻈﺮ‪ :‬ﻻﺑﻦ ﺣﺰﻡ‪ .‬ﺍﳌﺤ ‪.(494 ،468-8/467) .‬‬

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 ‫]‪ [11‬ﺍﻧﻈﺮ‪ :‬ﺭﺿﺎ‪ ،‬ﻣﺤﻤﺪ‪ .‬ﻣﺠﻠﺔ ﺍﳌﻨﺎﺭ‪ ،(439-10/438) .‬ﺍﻟﺠﺰء ﺍﻟﺴﺎﺩﺱ‪ 10 ،‬ﺃﻏﺴﻄﺲ‪1907 ،‬ﻡ‪.‬‬

‫]‪ [12‬ﺑﻦ ﺭﺷﺪ‪ ،‬ﺃﺑﻲ ﺍﻟﻮﻟﻴﺪ‪ .‬ﺍﳌﻘﺪﻣﺎﺕ ﺍﳌﻤﻬﺪﺍﺕ‪.(2/31) .‬‬

‫]‪ [13‬ﺗﻔﺴ ﺍﻟﺮﺍﺯﻱ )‪.(95-7/94‬‬

‫]‪ [14‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﻐﺰﺍ ‪ .‬ﺇﺣﻴﺎء ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ‪.(93-4/92) .‬‬

‫]‪.See: Qureshi, Anwar. Islam and the theory of Interest. pp. 55-57 [15‬‬

‫ﺗﻔﺴ ﺍﻟﺮﺍﺯﻱ )‪ .(95-7/94‬ﺻﺪﻳﻘﻲ‪ ،‬ﻣﺤﻤﺪ‪ .‬ﺍﺳﺘﻌﺮﺍﺽ ﻟﻠﻔﻜﺮ ﺍﻻﻗﺘﺼﺎﺩﻱ ﺍﻹﺳﻼﻣﻲ ﺍﳌﻌﺎﺻﺮ‪) .‬ﺹ‪ .(146 :‬ﺭﺿﺎ‪ ،‬ﻣﺤﻤﺪ‪ .‬ﻣﺠﻠﺔ ﺍﳌﻨﺎﺭ )ﺍﳌﺠﻠﺪ ‪ 5‬ﺹ‪.(53 :‬‬

‫]‪ [16‬ﺗﻔﺴ ﺍﻟﺮﺍﺯﻱ )‪ .(95-7/94‬ﻭﺍﻧﻈﺮ ﳌﻌﻨﺎه‪:‬‬

‫‪Ricardo, David. The Principles of Political Economy & Taxation. p.48-49.‬‬

‫]‪ [17‬ﺍﻧﻈﺮ‪ :‬ﺗﻔﺴ ﺍﻟﺮﺍﺯﻱ )‪.(95-7/94‬‬

‫ﺣﻠﻴﺔ ﺍﻷﻭﻟﻴﺎء )‪ 3/226‬ﺭﻗﻢ‪.(3789 :‬‬ ‫]‪ [18‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﻧﻌﻴﻢ‬

‫ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ‪.(3/236) .‬‬ ‫]‪ [19‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﺴﻨﻬﻮﺭﻱ‪ ،‬ﻋﺒﺪﺍﻟﺮﺯﺍﻕ‪ .‬ﻣﺼﺎﺩﺭ ﺍﻟﺤﻖ‬

‫]‪ [20‬ﺍﻧﻈﺮ‪ :‬ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ .‬ﻣﺠﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ‪.(29/129) .‬‬

‫]‪ [21‬ﺍﻧﻈﺮ‪ :‬ﺍﺑﻦ ﺍﻟﻘﻴﻢ‪ .‬ﺇﻋﻼﻡ ﺍﳌﻮﻗﻌ ‪.(3/408) .‬‬

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 .(1541 :‫(؛ ﻭﻣﺴﻠﻢ )ﺭﻗﻢ‬2078 :‫ ﻋﻨﺪ ﺍﻟﺒﺨﺎﺭﻱ )ﺭﻗﻢ‬،‫ ﺣﺪﻳﺚ ﺃﺑﻲ ﻫﺮ ﺮﺓ‬:‫ ﻣﻨﻬﺎ‬،‫[ ﺟﺎءﺕ ﺍﻟﺮﺧﺼﺔ ﻓﻴﻪ ﻣﻦ ﺣﺪﻳﺚ ﺟﻤﻊ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻋﻦ ﺍﻟﻨﺒﻲ ﷺ‬22]

.(3/1169) ‫[ ﺻﺤﻴﺢ ﻣﺴﻠﻢ‬23]

.(652) ‫ ﻭﻣﺠﻤﻮﻋﻬﺎ ﺑﺎﻟﻜﻴﻠﻮ ﻏﺮﺍﻡ ﻧﺤﻮ ﻣﻦ‬.(6/175) .‫ ﺍﻷﻡ‬.‫ ﺍﻟﺸﺎﻓﻌﻲ‬:‫[ ﺍﻧﻈﺮ‬24]

.(2/137) . ‫ ﺇﻋﻼﻡ ﺍﳌﻮﻗﻌ‬.‫[ ﺍﺑﻦ ﺍﻟﻘﻴﻢ‬25]

.See: Rose, H. Shields. The Churches and Usury. p. 33 [26]

.See: Shakespeare, William. The Merchant of Venice. p. 19 [27]

.Stutely, Richard. Numbers Guide: The Essentials of Business Numeracy. p. 33-34 [28]

.Benjamin, F. Hall. The Land Owner's Manual. p. 125 [29]

.See: Calder, Lendol. Financing the American Dream, A Cultural History Of Consumer Credit. p. 116 [30]

‫ ﺍﻻﻗﺘﺼﺎﺩ ﺍﻹﺳﻼﻣﻲ ﻭﺍﻟﻘﻀﺎﻳﺎ‬. ‫ ﻋ‬،‫ ﺍﻟﺴﺎﻟﻮﺱ‬.(152 :‫ )ﺹ‬.‫ ﺁﻓﺎﻕ ﻭﺃﺑﻌﺎﺩ‬:‫ ﻓﻘﻪ ﺍﻟﻀﺮﻭﺭﺓ ﻭﺗﻄﺒﻴﻘﺎﺗﻪ ﺍﳌﻌﺎﺻﺮﺓ‬.‫ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ‬،‫ ﺃﺑﻮ ﺳﻠﻴﻤﺎﻥ‬:‫[ ﺍﻧﻈﺮ‬31]
.(352-1/351) .‫ﺍﻟﻔﻘﻬﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ‬

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 ‫أﺿﻒ ﺗﻌﻠﻴﻘﺎﺗﻚ‬

‫ﺗﻌﻠﻴﻘﺎﺕ ﺍﻟﻔﺎﻳﺴﺒﻮﻙ‬ ‫ﺍﻟﺘﻌﻠﻴﻘﺎﺕ‬

‫إﺿﺎﻓﺔ ﺗﻌﻠﻴﻖ ﺟﺪﻳﺪ‬

‫ﺍﻟﺘﻌﻠﻴﻖ‬

‫ﺍﺳﻤﻚ‬

‫أﻧﺎ ﻟﺴﺖ ﺑﺮﻧﺎﻣﺞ روﺑﻮت‬

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‫اﻟﺨﺼﻮﺻﯿﺔ ‪ -‬اﻟﺒﻨﻮد‬

‫ﺣﻔﻆ‬

‫ﺷﺎرك‬

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 ‫اﺳﺘﺒﻴﺎﻧﺎت‬ ‫ﺷﺎﻫﺪ اﻟﺒﺚ اﳊﻲ‬
‫ﳏﺎﺿﺮة‪ :‬ﻫﻞ ﻟﻨﺎ أن ﻧﻌﺪل ﺟﻴﻨﺎت أﻃﻔﺎﻟﻨﺎ؟‬ ‫ﻫﺬﺍ ﺍﻟﻮﻗﺖ‪.‬‬ ‫ﻻ ﻳﻮﺟﺪ ﺑﺚ ﻣﺒﺎﺷﺮ‬
‫ﻧﻌﻢ ﻣﻦ ﺃﺟﻞ ﺗﺤﺴﻴﻨﻬﺎ‬

‫ﻻ ﻳﺠﻮﺯ ﻷﻥ ﺫﻟﻚ ﺗﻐﻴ ﺧﻠﻖ ﺍﻟﻠﻪ‬

‫ﺫﻟﻚ‬ ‫ﻟﻴﺲ ﻟﺪﻱ ﺭﺃﻱ‬

‫ﺻﻮّﺕ‬ ‫ﺷﺎﻫﺪ ﺍﻵﻥ‬

‫ﻣﻨﺘﺪﻳﺎت‬
‫ء ﺍﺳﻤﻪ ﺃﺧﻼﻕ ﺍﻟﺤﺮﺏ ؟‬ ‫ﻫﻞ ﺗﺆﻣﻦ ﺑ‬

‫ﺍﻧﻀﻢ‬

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 ‫اﺷﱰك ﰲ ﻧﺸﺮﺗﻨﺎ اﻹﺧﺒﺎرﻳﺔ‬
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