‫ﻧﺤﻮ ﻣﻨﻬﺎﺝ ﺇﺻﻼﺣﻲ ﺟﺪﻳﺪ ‪..

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‫ﻗﺎﺑﻮﺱ ﺑﻦ ﻣﻌﺎﻭﻳﺔ‬
‫‪ ..‬ﻓﺮﻋﻮﻥ ﻣﻮﺳﻰ !‬
‫ﺃﻃﺮﻫﺎ ﻭﺍﻻﺑﺘﻌﺎﺩ ﻋﻦ ﺛﻮﺍﺑﺘﻬﺎ‪ ،‬ﻭﺭﺃﺕ ﺃﻥ ﺍﻟﺘﺠﺪﻳﺪ ﻓﻲ ﺁﺧﺮ ﺍﳌﻄﺎﻑ ﻟﻴﺲ ﺇﻻ‬
‫ﲤﺪﻧﺎ ﻋﻠﻰ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﻐﺮﺑﻴﺔ‪ ،‬ﻭﻓﻲ ﺍﻟﻄﺮﻑ ﺍﻟﻨﻘﻴﺾ ﺗﺒﻨﺖ ﺟﻬﺎﺕ ﺳﻠﻔﻴﺔ‬
‫ﻋﺪﺓ ﺗﻌﺮﻳﻒ ﺍﻟﺘﺠﺪﻳﺪ ﻓﻲ ﺍﻟﻔﻜﺮ ﻋﻠﻰ ﺃﻧﻪ ﺍﻟﻌﻮﺩﺓ ﺇﻟﻰ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﻟﺢ‪،‬‬
‫ﻭﺃﻥ ﺍﻟﺘﺠﺪﻳﺪ ﻫﻮ ﻋﻮﺩﺓ ﺩﻭﻟﺔ ﺍﳋﻼﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺇﻋﻼﻥ ﺍﳉﻬﺎﺩ ﻓﻲ ﺳﺒﻴﻞ‬
‫ﺍﷲ ﻋﻠﻰ ﺍﳌﺸﺮﻛﲔ ﻭﺍﻟﻜﻔﺎﺭ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻭﺍﻟﻴﻬﻮﺩ ﻭﻣﻦ ﻫﻢ ﻓﻲ ﺟﻤﻠﺘﻬﻢ‪،‬‬
‫ﻭﺑﲔ ﻫﺎﺫﻳﻦ ﺍﻟﻄﺮﻓﲔ ﺍﻟﻨﻘﻴﻀﲔ ﻓﻲ ﺗﻌﺮﻳﻒ ﺍﻟﺘﺠﺪﻳﺪ ﻭﺍﻟﺬﻱ ﻻ ﻳﺨﻔﻰ ﺃﻥ‬
‫ﺍﻟﺼﺮﺍﻉ ﺍﻟﺴﻴﺎﺳﻲ ﻛﺎﻥ ﻟﻪ ﺃﺛﺮ ﻣﺒﺎﺷﺮ ﻓﻲ ﻧﺸﺄﺗﻬﻤﺎ ﻣﻊ ﺑﺎﻟﻎ ﺍﻷﺳﻒ‪،‬‬
‫ﻇﻬﺮﺕ ﻧﻈﺮﻳﺎﺕ ﺃﺧﺮﻯ ﻣﺘﻌﺪﺩﺓ ﲤﺎﻫﺖ ﻭﺗﻮﺳﻄﺖ ﻓﺎﻗﺘﺮﺑﺖ ﻣﻦ ﺍﳉﻮﻫﺮ‬
‫ﺍﳊﻘﻴﻘﻲ ﻟﻠﺘﺠﺪﻳﺪ ﺍﻟﺬﻱ ﻫﻮ ﺳﻤﺔ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﺍﳋﺎﰎ ﻟﻜﻞ ﺍﻟﺒﺸﺮﻳﺔ‪.‬‬
‫ﻓﻲ ﺟﻤﻌﻴﺔ ﺍﻟﺘﺠﺪﻳﺪ ﺍﻟﺜﻘﺎﻓﻴﺔ‪ ،‬ﻛﺎﻥ ﻟﻨﺎ ﺇﺳﻬﺎﻡ ﻣﺨﺘﻠﻒ‪ ،‬ﻓﻠﻢ ﺗﻜﻦ‬
‫ﺍﻟﻘﻨﺎﻋﺔ ﺑﺄﻫﻤﻴﺔ ﺍﻟﺘﺠﺪﻳﺪ ﻧﺎﺑﻌﺔ ﻋﻦ ﲢﻮﻻﺕ ﺳﻴﺎﺳﻴﺔ ﻫﻨﺎ ﺃﻭ ﻫﻨﺎﻙ‪،‬‬
‫ﻭﻟﻜﻨﻪ ﺇﳝﺎﻥ ﻋﻤﻴﻖ ﻭﻗﺪﱘ ﺍﺯﺩﺍﺩ ﻣﻊ ﺍﻷﻳﺎﻡ ﺑﺄﻥ ﺍﻟﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ ﻭﻣﺎ ﺷﺎﺑﻪ ﻣﻦ‬
‫ﺗﻘﺪﻳﺲ ﻵﺭﺍﺀ ﺍﻟﺮﺟﺎﻝ‪ ،‬ﻭﺍﺧﺘﻼﻁ ﺑﺎﻟﻐﺚ ﻭﺍﻟﺴﻤﲔ ﻣﻦ ﺍﻟﻌﺎﺩﺍﺕ ﻭﺍﻟﺘﻘﺎﻟﻴﺪ‪،‬‬
‫ﻭﻏﻴﺎﺏ ﳌﻨﺎﻫﺞ ﺗﻔﺴﻴﺮ ﺍﻟﻘﺮﺁﻥ ﺍﻟﺼﺤﻴﺤﺔ‪ ،‬ﻫﻮ ﺃﺣﺪ ﺃﻫﻢ ﺃﺳﺒﺎﺏ ﺍﻷﺯﻣﺔ‬
‫ﻓﻲ ﺍﻷﻣﺔ ﻭﺳﺒﺐ ﻣﻦ ﺃﺳﺒﺎﺏ ﺗﺨﻠﻔﻬﺎ‪ ،‬ﻭﺃﻥ ﺃﺯﻣﺔ ﺍﻟﻔﻜﺮ ﻫﻲ ﺳﺒﺐ ﻫﺎﻡ‬
‫ﻓﻲ ﺃﺯﻣﺔ ﺍﻟﺴﻴﺎﺳﺔ ﻭﺍﻻﻗﺘﺼﺎﺩ ﻭﺍ‪‬ﺘﻤﻊ ﻭﺍﻟﺜﻘﺎﻓﺔ ﺑﺸﻜﻞ ﻋﺎﻡ‪ ،‬ﻭﻟﻢ ﺗﻜﻦ‬
‫ﻟﺮﻳﺎﺡ ﺍﻟﺴﻴﺎﺳﺔ ﺍﳌﺘﻘﻠﺒﺔ ﺃﺛﺮ ﻓﻲ ﺭﺻﺎﻧﺔ ﺍﻟﺒﺤﺚ ﻓﻲ ﺍﻟﺘﺠﺪﻳﺪ‪ ،‬ﺑﻞ ﺃﻧﻨﺎ‬
‫ﻭﺿﺤﻨﺎ ﻓﻲ ﺳﻠﺴﻠﺔ ﺇﺻﺪﺍﺭﺍﺕ "ﻋﻨﺪﻣﺎ ﻧﻄﻖ ﺍﻟﺴﺮﺍﺓ" ﺃﻥ ﺍﻟﺘﺰﻭﻳﺮ ﺍﻟﻴﻬﻮﺩﻱ‬
‫ﻓﻲ ﺛﻘﺎﻓﺘﻨﺎ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺍﻟﺬﻱ ﺣﺪﺙ ﺑﺘﺪﺑﻴﺮ ﻭﺇﻳﻌﺎﺯ ﻣﻦ ﺍﳊﺮﻛﺔ‬
‫ﺍﻟﺼﻬﻴﻮﻧﻴﺔ‪ ،‬ﻭﺍﻧﺘﺸﺮ ﺑﺘﺸﺠﻴﻊ ﻣﻦ ﺍﻟﺪﻭﻝ ﺍﻻﺳﺘﻌﻤﺎﺭﻳﺔ ﻭﺑﻌﺾ ﻋﻤﻼﺋﻬﺎ‬
‫ﺍﳌﺴﺘﺸﺮﻗﲔ‪ ،‬ﻫﻮ ﺃﺣﺪ ﺃﻫﻢ ﺃﺳﺒﺎﺏ ﺗﺮﺩﻱ ﺣﺎﻝ ﺍﻷﻣﺔ‪ ،‬ﻭﺿﻴﺎﻉ ﺛﺮﻭﺍﺗﻬﺎ‪،‬‬
‫ﻭﺗﺸﺘﺖ ﻗﻮﺗﻬﺎ‪ ،‬ﻭﺍﻧﺘﻬﺎﻙ ﺃﺭﺍﺿﻴﻬﺎ ﻭﻋﻠﻰ ﺭﺃﺳﻬﺎ ﻓﻠﺴﻄﲔ ﺍﶈﺘﻠﺔ‪ ،‬ﻭﻗﺪ ﺑﻴﻨﺎ‬
‫ﻓﻲ ﻫﺬﻩ ﺍﻹﺻﺪﺍﺭﺍﺕ ﺟﺎﻧﺒﺎ ﺇﺿﺎﻓﻴﺎ ﻣﺨﺘﻠﻔﺎ ﻣﻦ ﺍﻟﺘﺠﺪﻳﺪ ﻭﻫﻮ ﺍﻟﻨﻈﺮ ﻓﻲ‬
‫ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﺑﻲ ﺍﻟﺴﺎﺑﻖ ﻋﻠﻰ ﺍﻟﺘﺮﺍﺙ ﺍﻹﺳﻼﻣﻲ ﺍﶈﻤﺪﻱ ﻋﻠﻰ ﺃﻧﻪ ﺟﺰﺀ ﻣﻦ‬
‫ﺛﻘﺎﻓﺔ ﻭﺗﺮﺍﺙ ﻫﺬﻩ ﺍﻷﻣﺔ ﻭﺃﻧﻪ ﺍﻻﻣﺘﺪﺍﺩ ﻭﺍﻟﻌﻤﻖ ﺍﻟﺘﺎﺭﻳﺨﻲ ﻟﻬﺎ‪ ،‬ﻫﺬﺍ ﺍﻟﻌﻤﻖ‬
‫ﺍﻟﺬﻱ ﺣﺎﻭﻟﺖ ﺍﻟﺪﻭﻝ ﺍﻻﺳﺘﻌﻤﺎﺭﻳﺔ ﺍﻟﻜﺒﺮﻯ ﻓﺼﻠﻪ ﻋﻦ ﺛﻘﺎﻓﺘﻨﺎ ﻭﺧﻠﻖ ﺣﺎﺟﺰ‬
‫ﻧﻔﺴﻲ ﻭﻋﻘﺎﺋﺪﻱ ﺑﻴﻨﻨﺎ ﻭﺑﻴﻨﻪ ﻓﻲ ﻣﺤﺎﻭﻟﺔ ﻟﻔﺼﻞ ﺍﻷﻣﺔ ﻋﻦ ﺇﺭﺛﻬﺎ ﺍﻟﺜﻘﺎﻓﻲ‬
‫ﺍﻹﺳﻼﻣﻲ ﺍﻹﻧﺴﺎﻧﻲ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﻭﲡﺮﻳﺪﻫﺎ ﻣﻦ ﻫﻮﻳﺘﻬﺎ ﺍﳌﻮﻏﻠﺔ ﻓﻲ ﺍﻟﻘﺪﻡ‪.‬‬
‫ﺇﻥ ﻫﺬﻩ ﺍﻹﺿﺎﻓﺔ ﺍ‪‬ﺘﻠﻔﺔ ﻓﻲ ﺍﻟﺘﺠﺪﻳﺪ ﻟﻢ ﻭﻟﻦ ﺗﻼﻗﻲ ﺍﺳﺘﺤﺴﺎﻥ‬
‫ﺍﻟﺴﻴﺎﺳﺔ ﺍﻻﺳﺘﻌﻤﺎﺭﻳﺔ ﻭﻻﺷﻚ‪ ،‬ﻷﻥ ﻓﻴﻬﺎ ﻓﻀﺢ ﻷﺟﻨﺪﺍﺕ ﻗﺪﳝﺔ ﻗﺎﻣﺖ‬
‫ﻋﻠﻴﻬﺎ ﺧﺮﺍﺋﻂ ﺩﻭﻝ ﻣﺘﻄﻔﻠﺔ ﻋﻠﻰ ﺍﳌﻨﻄﻘﺔ ﻛﺈﺳﺮﺍﺋﻴﻞ‪ ،‬ﻭﻣﺼﺎﻟﺢ ﺩﻭﻝ‬
‫ﺍﺳﺘﻌﻤﺎﺭﻳﺔ ﺃﺧﺮﻯ ﻛﺎﻟﻮﻻﻳﺎﺕ ﺍﳌﺘﺤﺪﺓ ﺍﻷﻣﺮﻳﻜﻴﺔ ﻭﺍﻟﻐﺮﺏ ﻋﻤﻮﻣﺎ‪.‬‬
‫ﺃﺧﻲ ﺍﻟﻘﺎﺭﺉ‪ ،‬ﻧﺤﻦ ﻧﺪﻋﻮﻙ ﺃﻥ ﺗﻨﻈﺮ ﻓﻲ ﺭﺅﻯ ﺍﻟﺘﺠﺪﻳﺪ ﺑﻌﲔ ﺍﻟﻮﻋﻲ ﻭﺍﺿﻌﺎ‬
‫ﻧﺼﺐ ﻋﻴﻨﻴﻚ ﻣﻌﻴﺎﺭﻳﻦ ﺭﺋﻴﺴﻴﲔ‪ ،‬ﺍﻷﻭﻝ ﻫﻮ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﺮﺟﻌﺎ ﺛﺎﺑﺘﺎ‪،‬‬
‫ﻓﻤﺎ ﻭﺍﻓﻘﻪ ﻣﻦ ﻓﻜﺮ ﻫﻮ ﺍﻟﺴﻠﻴﻢ‪ ،‬ﻭﻣﺎ ﺧﺎﻟﻔﻪ ﻓﻬﻮ ﻣﺤﻞ ﺑﺤﺚ ﻭﲤﺤﻴﺺ‪،‬‬
‫ﻭﺍﻟﺜﺎﻧﻲ ﻫﻮ ﻣﺼﻠﺤﺔ ﺍﻷﻣﺔ‪ ،‬ﻓﻤﺎ ﺩﻋﻰ ﻟﻮﺣﺪﺗﻬﺎ‪ ،‬ﻭﻗﻮﺗﻬﺎ‪ ،‬ﻭﻣﻨﻌﺘﻬﺎ‪،‬‬
‫ﻭﲤﺴﻜﻬﺎ ﺑﺤﻘﻮﻗﻬﺎ ﻓﻔﻴﻪ ﺧﻴﺮ‪ ،‬ﻭﻣﺎ ﺧﺎﻟﻒ ﺫﻟﻚ ﻓﻔﻴﻪ ﻧﻈﺮ‪ ،‬ﻭﺍﷲ ﻣﻦ‬
‫ﻭﺭﺍﺀ ﺍﻟﻘﺼﺪ‪.‬‬
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‫ﺇﻥ ﺍﳌﺘﺎﺑﻊ ﻟﻠﺘﻄﻮﺭﺍﺕ ﺍﻟﺴﻴﺎﺳﺔ‪ ،‬ﻳﻼﺣﻆ ﺑﺮﻭﺯ ﻋﺪﺓ ﻣﺼﻄﻠﺤﺎﺕ ﺗﺘﺪﺍﻭﻟﻬﺎ‬
‫ﺍﻷﻭﺳﺎﻁ ﺍﻹﻋﻼﻣﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﻴﺔ ﺑﲔ ﻳﻮﻡ ﻭﺁﺧﺮ‪ ،‬ﻭﻓﻲ ﺑﻌﺾ ﺍﻷﺣﻴﺎﻥ ﲤﺘﺪ ﺣﺘﻰ‬
‫ﺗﺼﺒﺢ ﻣﺼﻄﻠﺤﺎﺕ ﻋﺎﻣﺔ ﺗﺘﺪﺍﻭﻟﻬﺎ ﺍﻟﻔﺌﺎﺕ ﺍﻟﺸﻌﺒﻴﺔ ﻛﺬﻟﻚ‪.‬‬
‫ﻭﻓﻲ ﻛﺜﻴﺮ ﻣﻦ ﺗﻠﻚ ﺍﳌﺼﻄﻠﺤﺎﺕ‪ ،‬ﺗﻠﻌﺐ ﺍﻟﺴﻴﺎﺳﺔ ﻭﺍﻟﺜﻘﺎﻓﺔ ﺃﺩﻭﺍﺭﺍ ﺗﺒﺎﺩﻟﻴﺔ‬
‫ﻭﺗﻜﺎﻣﻠﻴﺔ ﻓﻲ ﻧﺸﺄﺗﻬﺎ‪ ،‬ﻓﺎﳊﺎﺟﺔ ﺍﻟﺴﻴﺎﺳﻴﺔ ﻟﻮﻻﺀﺍﺕ ﺍﻟﺪﻭﻝ ﺍﻹﺳﻼﻣﻴﺔ‬
‫ﻟﺴﻴﺎﺳﺎﺕ ﺍﻟﺪﻭﻝ ﺍﻟﻜﺒﺮﻯ ﺩﻭﻥ ﺍﳋﺮﻭﺝ ﻋﻦ ﺍﻷﻃﺮ ﺍﻟﺸﻜﻠﻴﺔ ﻟﻠﺘﺪﻳﻦ‪ ،‬ﺧﻠﻘﺖ‬
‫ﻣﺼﻄﻠﺢ ﺍﻹﺳﻼﻡ ﺍﳌﻌﺘﺪﻝ‪ ،‬ﻭﳉﺄﺕ ﺗﻠﻚ ﺍﻟﻘﻮﻯ ﺍﻟﺴﻴﺎﺳﻴﺔ ﻟﺘﻮﺻﻴﻒ ﺫﻟﻚ‬
‫ﺍﳌﺼﻄﻠﺢ ﺛﻘﺎﻓﻴﺎ‪ ،‬ﻭﺟﻌﻠﻪ ﻣﻮﻟﻮﺩﺍ ﺷﺮﻋﻴﺎ ﺗﺴﺘﺴﻴﻐﻪ ﺍﻷﺳﻤﺎﻉ ﻭﺗﺮﺩﺩﻩ‬
‫ﺃﻟﺴﻦ ﺍﳌﺜﻘﻔﲔ ﻋﻤﻮﻣﺎ‪ ،‬ﻭﻋﺮﻓﺖ ﺍﻻﻋﺘﺪﺍﻝ ﻋﻠﻰ ﺃﻧﻪ ﺍﳌﺴﺎﻳﺮﺓ ﻣﻊ ﻣﺘﻄﻠﺒﺎﺕ‬
‫ﺍﻟﺪﻭﻝ ﺍﻟﻜﺒﺮﻯ ﻭﺍﻟﺘﻐﻴﺮﺍﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﺴﻴﺎﺳﻴﺔ ﻭﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﺍﳌﺼﺎﺣﺒﺔ‬
‫ﻟﻠﻌﻮﳌﺔ ﺍﻟﻐﺮﺑﻴﺔ‪.‬‬ ‫‪٦٢‬‬ ‫ﻋﻮﳌﺔ ﺍﻟﻘﻀﺎﺀ‬ ‫ﻗﺎﺑﻮﺱ ﺑﻦ ﻣﻌﺎﻭﻳﺔ ‪..‬‬
‫ﻭﻣﻦ ﺟﻤﻠﺔ ﺗﻠﻚ ﺍﳌﺼﻄﻠﺤﺎﺕ ﺍﻟﺘﻲ ﺷﺎﺑﺘﻬﺎ – ﻣﻊ ﺍﻷﺳﻒ ‪ -‬ﺑﻌﺾ‬ ‫‪٢٦‬‬ ‫ﻓﺮﻋﻮﻥ ﻣﻮﺳﻰ‬
‫ﺍﻟﺘﻮﺟﻬﺎﺕ ﺍﻟﺴﻴﺎﺳﻴﺔ ﻋﻤﻮﻣﺎ‪ ،‬ﻣﺼﻄﻠﺢ ﺍﻟﺘﺠﺪﻳﺪ ﻓﻲ ﺍﻟﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ‪،‬‬
‫ﻓﻤﺎ ﻗﺒﻞ ﺍﳊﺎﺩﻱ ﻋﺸﺮ ﻣﻦ ﺳﺒﺘﻤﺒﺮ ﻟﻢ ﻳﻜﻦ ﻣﺼﻄﻠﺢ ﺍﻟﺘﺠﺪﻳﺪ ﻣﺘﺪﺍﻭﻻ‬
‫ﻓﻲ ﺍﻷﻭﺳﺎﻁ ﺍﻹﻋﻼﻣﻴﺔ ﻋﻤﻮﻣﺎ‪ ،‬ﻭﺍﳌﻌﻠﻮﻣﺎﺕ ﺍﳌﺘﺪﺍﻭﻟﺔ ﻋﻨﻪ ﺗﻜﺎﺩ ﺗﻜﻮﻥ‬
‫ﻣﻌﺪﻭﻣﺔ‪ ،‬ﻭﺑﺎﻟﺮﻏﻢ ﻣﻦ ﻭﺟﻮﺩ ﻣﻔﻜﺮﻳﻦ ﻛﺜﻴﺮﻳﻦ ﻛﺎﻧﻮﺍ ﻳﻨﺎﺩﻭﻥ ﺑﺎﻟﺘﺠﺪﻳﺪ‬
‫ﻭﻟﻬﻢ ﻧﻈﺮﻳﺎﺕ ﻣﺘﻌﺪﺩﺓ ﻓﻴﻪ‪ ،‬ﺇﻻ ﺃﻥ ﺁﻟﻴﺎﺕ‪ ،‬ﻭﺃﻃﺮ‪ ،‬ﻭﺣﺪﻭﺩ‪ ،‬ﻭﻣﻨﺎﻫﺞ‪ ،‬ﺍﻟﺘﺠﺪﻳﺪ‬
‫ﻓﻲ ﺍﻟﻔﻜﺮ ﻟﻢ ﺗﻜﻦ ﻧﺎﺿﺠﺔ ﺃﻭ ﻣﺘﻜﺎﻣﻠﺔ‪ ،‬ﺑﻞ ﻛﺎﻧﺖ ﻣﺠﺮﺩ ﻧﻈﺮﻳﺎﺕ ﺛﻘﺎﻓﻴﺔ‬ ‫‪٦‬‬ ‫ﺍﻻﺳﺘﺌﻜﺎﻝ ﺑﺎﻟﺪﻳﻦ‬
‫ﺗﺼﺪﻯ ﻟﻬﺎ ﺑﻌﺾ ﺍﳌﺜﻘﻔﲔ ﻫﻨﺎ ﻭﻫﻨﺎﻙ‪ ،‬ﻫﺬﺍ ﻧﺎﻫﻴﻚ ﻋﻦ ﺃﻥ ﺍﻹﻋﻼﻡ ﻟﻢ‬ ‫‪٥٢‬‬ ‫ﺍﻟﺒﻴﻌﺔ ﺍﺛﺒﺎﺕ ﻟﺴﻠﻄﺎﻥ ﺍﻷﻣﺔ‬
‫ﻳﻜﻦ ﻳﺒﺮﺯ ﻫﺬﺍ ﺍﳌﺼﻄﻠﺢ ﻋﻠﻰ ﺍﳌﺴﺘﻮﻯ ﺍﻟﺜﻘﺎﻓﻲ ﺃﻭ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻟﻌﺪﻡ‬
‫ﻭﺟﻮﺩ ﺇﺛﺎﺭﺍﺕ ﺇﻋﻼﻣﻴﺔ ﺃﻭ ﺍﻫﺘﻤﺎﻡ ﻣﻦ ﺍﳌﺘﺎﺑﻊ ﺑﺸﻜﻞ ﻋﺎﻡ‪ ،‬ﻭﻛﺎﻧﺖ ﺍﻟﺴﻤﺔ‬
‫ﺍﻟﻐﺎﻟﺒﺔ ﻋﻠﻰ ﺍﻹﻋﻼﻡ ﺍﻟﺪﻳﻨﻲ ﻫﻮ ﻃﺮﺡ ﺇﺷﻜﺎﻻﺕ ﻓﻘﻬﻴﺔ ﻋﺎﻣﺔ ﺗﺨﺘﺺ‬ ‫ﺑﲔ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻐﻴﺐ ﻭﺍﻟﺮﺟﻢ ﺑﺎﻟﻐﻴﺐ ‪٣٨‬‬
‫ﺑﺎﻟﻌﺒﺎﺩﺍﺕ‪ ،‬ﻭﻟﻜﻦ ﺍ‪‬ﺎﺽ ﺍﻟﺴﻴﺎﺳﻲ ﺍﻟﺬﻱ ﺑﺮﺯ ﺑﻌﺪ ﺃﺣﺪﺍﺙ ﺍﳊﺎﺩﻱ ﻋﺸﺮ ﻣﻦ‬
‫ﺳﺒﺘﻤﺒﺮ ﺃﺣﺪﺙ ﻣﺨﺎﺿﺎ ﺛﻘﺎﻓﻴﺎ ﻣﺘﺰﺍﻣﻨﺎ ﻣﻌﻪ ﻟﻢ ﻳﻜﻦ ﺃﻗﻞ ﻣﻨﻪ ﺿﺮﺍﻭﺓ‬
‫ﻭﺷﺪﺓ‪ ،‬ﻓﺤﻴﻨﻤﺎ ﺍﻛﺘﺸﻒ ﺍﻟﺴﺎﺳﺔ ﺃﻥ ﻫﻨﺎﻙ ﻋﻤﻘﺎ ﻭﺩﺍﻓﻌﺎ ﺛﻘﺎﻓﻴﺎ ﺇﺳﻼﻣﻴﺎ‬
‫ﻣﺘﺸﺪﺩﺍ ﻟﻪ ﺃﺻﻮﻝ ﻭﺃﺩﻟﺔ ﻣﺘﻜﺎﻣﻠﺔ ﻛﺎﻥ ﺃﺣﺪ ﺍﻟﺪﻭﺍﻓﻊ ﺍﻟﻬﺎﻣﺔ ﻟﺘﻠﻚ‬
‫ﺍﻟﻬﺠﻤﺎﺕ ﻭﻣﺜﻴﻼﺗﻬﺎ‪ ،‬ﺑﺪﺅﻭﺍ ﻳﻨﺎﺩﻭﻥ ﺑﺎﻟﺘﻐﻴﻴﺮ ﻓﻲ ﻣﻨﺎﻫﺞ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﺪﻳﻨﻴﺔ‪،‬‬
‫ﻭﺍﻟﻄﻠﺐ ﻣﻦ ﺍﳊﻜﻮﻣﺎﺕ ﺇﺑﺮﺍﺯ ﺍﻟﺪﺍﻋﲔ )ﻟﻠﺘﻐﻴﻴﺮ(‪ ،‬ﻭﺑﻄﺒﻴﻌﺔ ﺍﳊﺎﻝ‪ ،‬ﺩﻓﻊ ﺫﻟﻚ‬
‫ﺇﻟﻰ ﺗﺴﺎﺭﻉ ﻭﺗﻴﺮﺓ ﺍﻟﺒﺤﺚ ﻭﺍﻹﻧﺘﺎﺝ ﺍﻟﺜﻘﺎﻓﻲ ﻓﻲ ﻫﺬﺍ ﺍ‪‬ﺎﻝ ﻋﻤﻮﻣﺎ‪ ،‬ﺃﻭ ﻋﻠﻰ‬
‫ﺍﻷﻗﻞ ﻓﺘﺢ ﺍ‪‬ﺎﻝ ﻟﻪ ﻟﻴﻌﺒﺮ ﻋﻦ ﻧﻔﺴﻪ‪ ،‬ﻓﻘﺎﻣﺖ ﺍﳌﺆﲤﺮﺍﺕ ﻭﺗﺸﻜﻠﺖ ﺍﻟﻌﺪﻳﺪ‬
‫ﻣﻦ ﻣﺮﺍﻛﺰ ﺍﻟﺒﺤﻮﺙ ﻭﺍﻟﻬﻴﺌﺎﺕ ﺍﻟﺘﻲ ﻭﺿﻌﺖ ﺍﻟﺒﺤﺚ ﻓﻲ ﺭﺅﻯ ﻣﺨﺘﻠﻔﺔ‬ ‫ﺷﻤﺸﻮﻥ ﺍﳉﺒﺎﺭ ‪..‬‬
‫ﻣﺎ ﺍﻟﺬﻱ ﻳﺘﻠﺒﺴﻨﺎ ﺍﳉﻦ ﺃﻡ ﺍﳋﺮﺍﻓﺔ ‪٤٢‬‬ ‫‪٥٦‬‬ ‫ﺍﻟﺬﻛﺮ ﻧﻌﻤﺔ ﻭﺍﻷﻧﺜﻰ ﺍﻣﺘﺤﺎﻥ‬
‫ﻟﻠﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ ﺃﻭﻟﻮﻳﺔ ﻓﻲ ﺃﻋﻤﺎﻟﻬﺎ‪ ،‬ﻛﻤﺎ ﺳﺎﻫﻤﺖ ﺗﻘﺎﺭﻳﺮ ﺍﻷﱈ ﺍﳌﺘﺤﺪﺓ‬ ‫‪١٨‬‬ ‫ﺑﺼﻤﺔ ﻋﻠﻰ ﻏﺎﻳﺎﺕ ﺍﻟﺘﺪﻭﻳﻦ‬
‫ﺣﻮﻝ ﺍﻟﺘﻨﻤﻴﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻣﻨﺬ ﻋﺎﻡ ‪ ٢٠٠٣‬ﺣﺘﻰ ﺍﻵﻥ ﻓﻲ ﺩﻓﻊ ﻭﺗﻴﺮﺓ ﺇﻋﺎﺩﺓ‬
‫ﺟﻤﻌﻴﺔ ﺍﻟﺘﺠﺪﻳﺪ ﺍﻟﺜﻘﺎﻓﻴﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‬ ‫ﺍﻟﺘﺼﻤﻴﻢ ﻭﺍﻹﺧﺮﺍﺝ ﺍﻟﻔﻨﻲ‬ ‫ﺃﺳﺮﺓ ﺍﻟﺘﺤﺮﻳﺮ‬ ‫ﺭﺋﻴﺲ ﺍﻟﺘﺤﺮﻳﺮ‬
‫ﺍﻟﻨﻈﺮ ﻓﻲ ﺍﻟﺘﺮﺍﺙ ﻭﺍﻟﺜﻘﺎﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻋﻤﻮﻣﺎ ﺑﻮﺻﻔﻬﺎ ﺃﺣﺪ ﺃﻫﻢ ﺃﺳﺒﺎﺏ‬
‫ﺍﳌﻮﻗﻊ ‪www.tajdeed.org :‬‬ ‫ﺹ ‪ .‬ﺏ ‪١٠٤٩٣ :‬‬ ‫ﺃﺣﻤﺪ ﺷﻮﻗﻲ‬ ‫ﻧﺎﺩﺭ ﺭﺟﺐ‬ ‫ﺣﺴﻦ ﺍﻟﺸﺎﺭﻗﻲ‬
‫ﺿﻌﻒ ﺍﻟﺘﻨﻤﻴﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﺗﺨﻠﻒ ﺍﳌﺮﺃﺓ ﻓﻲ ﺍﳌﻨﻄﻘﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﺑﻄﺒﻴﻌﺔ‬ ‫ﺍﻟﺒﺮﻳﺪ ﺍﻻﻟﻜﺘﺮﻭﻧﻲ‪tajdeed@tajdeed.org :‬‬ ‫ﻫﺎﺗﻒ ‪٠٠٩٧٣ ١٧٢٧٣٧٨٧ :‬‬ ‫ﺯﻳﻨﺐ ﺍﻟﻬﺎﺷﻤﻲ‬ ‫ﻓﺮﻳﺎﻝ ﺍﻟﺼﻴﺮﻓﻲ‬
‫ﺍﳊﺎﻝ ﺍﻧﻌﻜﺲ ﺍﻟﺼﺮﺍﻉ ﺍﻟﺴﻴﺎﺳﻲ ﻋﻠﻰ ﺍﻟﻌﻤﻞ ﺍﻟﺜﻘﺎﻓﻲ‪ ،‬ﻭﺗﺸﻜﻠﺖ‬ ‫ﺍﳌﻨﺎﻣﺔ ‪ -‬ﳑﻠﻜﺔ ﺍﻟﺒﺤﺮﻳﻦ‬ ‫ﻓﺎﻛﺲ ‪٠٠٩٧٣ ١٧٢٧٤٧٨٧ :‬‬ ‫ﺃﺣﻤﺪ ﻋﺒﺎﺱ‬
‫ﺟﺒﻬﺎﺕ ﻣﺘﻨﺎﻗﻀﺔ ﺛﻘﺎﻓﻴﺎ ﻓﻲ ﺗﻔﺴﻴﺮﻫﺎ ﻟﻠﺘﺠﺪﻳﺪ‪ ،‬ﻓﺠﺒﻬﺔ ﺗﺒﻨﺖ – ﻭﻟﻮ‬
‫ﺑﻄﺮﻳﻖ ﻏﻴﺮ ﻣﺒﺎﺷﺮ ‪ -‬ﺃﺳﻠﻮﺏ ﺗﻔﻜﻴﻚ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﲡﺮﻳﺪﻫﺎ ﻣﻦ‬
 ‫ﺃﻳﺔ ﺧﻄــﺔ ﺗﻨﻤﻮﻳﺔ ﺃﻭ ﳕﻮﺫﺝ ﻭﺍﺣﺪ ﻋﻠــﻰ ﺑﻠﺪﻳﻦ ﻣﺨﺘﻠﻔﲔ ﳒﺎﺡ ﺃﻭ ﻓﺸــﻞ ﺍﻟﺒﺮﺍﻣﺞ ﺍﻟﺘﻨﻤﻮﻳﺔ‪ ،‬ﻭﺩﻭﺭ ﺛﻘﺎﻓﺔ ﺍﻟﻌﺎﻣﻠﲔ ﻓﻲ ﺃﻳﺔ ﻣﺆﺳﺴﺔ‪،‬‬ ‫ﺗﻄﺒﻴﻖ‬
‫ﺑﺎﺗﺒــﺎﻉ ﻧﻔﺲ ﺍﳌﻌﺎﻳﻴﺮ‪ ،‬ﻻ ﻳﻌﻨﻲ ﻋﻠﻰ ﺍﻻﻃــﻼﻕ ﺍﳊﺼﻮﻝ ﻋﻠﻰ ﻧﻔﺲ ﺍﻟﻨﺘﺎﺋﺞ ﳒــﺪ ﺍﻟﻴــﻮﻡ ﺃﻥ ﺍﳉﺎﻣﻌﺎﺕ ﻗــﺪ ﺃﺩﺧﻠﺖ ﻓــﻲ ﻣﻨﺎﻫﺠﻬﺎ ﻣﺎ ﻳﻌــﺮﻑ ﺑــ )ﺇﺩﺍﺭﺓ‬
‫ﻓﻲ ﻛﻼ ﺍﻟﺒﻠﺪﻳﻦ‪ ،‬ﻓﻘﺪ ﺗﻨﺠﺢ ﺍﳋﻄﺔ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﻓﻲ ﻫﺬﺍ ﺍﻟﺒﻠﺪ ﻭﺗﻔﺸﻞ ﻓﻲ ﺍﻟﺘﻐﻴﻴــﺮ ﺍﻟﺜﻘﺎﻓﻲ( ﻛﺄﺣــﺪ ﺍﳌﻮﺍﺩ ﺍﳊﻴﻮﻳﺔ ﻓﻲ ﻋﻠــﻮﻡ ﺍﻹﺩﺍﺭﺓ ﻧﻈﺮﺍ ﹰ ﻟﻠﻤﻮﺿﻊ‬
‫ﺍﻟﺒﻠــﺪ ﺍﻵﺧﺮ ﻧﺘﻴﺠﺔ ﻻﺧﺘﻼﻑ ﺍﻟﺜﻘﺎﻓﺔ‪ .‬ﻭﻷﻫﻤﻴﺔ ﺩﻭﺭ ﺛﻘﺎﻓﺔ ﺃﻱ ﻣﺠﺘﻤﻊ ﻓﻲ ﺍﻹﺳﺘﺮﺍﺗﻴﺠﻲ ﻟﺜﻘﺎﻓﺔ ﺃﻱ ﻣﺠﺘﻤﻊ ﻓﻲ ﺍﻟﻨﻬﻮﺽ ﺃﻭ ﺍﻟﺘﺪﻫﻮﺭ ﺍﻻﻗﺘﺼﺎﺩﻱ‪.‬‬

‫ﻗﻮﻝ ﺃﻭ ﻋﻤﻞ‪ ،‬ﻭﻣﺎ ﻳﻨﺠﺰﻩ ﻋﻠﻰ ﺍﻟﺼﻌﻴﺪﻳﻦ ﺍﻟﻔﻜﺮﻱ‬ ‫ﻟﻘــﺪ ﺃﺩﺭﻙ ﻋﻠﻤﺎﺀ ﺍﻻﻗﺘﺼﺎﺩ ﻭﺍﻻﺟﺘﻤــﺎﻉ ﻭﺍﻹﺩﺍﺭﺓ ﺍﻟــﺪﻭﻝ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻹﺳــﻼﻣﻴﺔ ﻣﻦ ﻗﺒــﻞ ﺍﶈﻠﻠﲔ‬
‫ﻭﺍﻟﻌﻤﻠﻲ ﺍﻟﻔﺮﺩﻱ ﻭﺍﻻﺟﺘﻤﺎﻋﻲ ﻋﻠﻰ ﺍﻟﺴــﻮﺍﺀ ﻣﻦ‬ ‫ﺍﻟﺴﻴﺎﺳــﻴﲔ ﻭﺍﻻﻗﺘﺼﺎﺩﻳــﲔ‪ ،‬ﻓﺠﻤﻴــﻊ ﺍﻟﺘﻘﺎﺭﻳﺮ‬ ‫ﻭﻏﻴﺮﻫﻢ ﺣﻴﻮﻳــﺔ ﺩﻭﺭ ﺍﻟﺜﻘﺎﻓﺔ ﻓﻲ ﺑﻨﺎﺀ ﺭﺃﺱ ﺍﳌﺎﻝ‬
‫ﻣﻬﺎﻡ ﻭﻭﻇﺎﺋﻒ‪ .‬ﻭﺣﻴــﺚ ﺃﻥ ﺍﻟﺜﻘﺎﻓﺔ ﺗﻌﺪ ﺍﻟﺮﻛﻦ‬ ‫ﺍﻹﻧﺴــﺎﻧﻲ )‪ (Human Capital‬ﺍﻟــﺬﻱ ﻳﹸﻌﺪ ﺃﻫﻢ ﺍﻷﳑﻴــﺔ ﺣﻮﻝ ﺍﻟﻮﻃﻦ ﺍﻟﻌﺮﺑﻲ ﻭﺍﻟﺪﻭﻝ ﺍﻹﺳــﻼﻣﻴﺔ‬
‫ﺍﻷﺧــﺮﻯ ﺗﺘﻔــﻖ ﺟﻤﻴﻌﻬــﺎ ﺗﻘﺮﻳﺒﺎ ﹰ ﻓــﻲ ﺗﻮﺻﻴﻒ ﺍﻷﺳﺎﺳــﻲ ﻷﻱ ﺑﻨﻴﺎﻥ ﺣﻀﺎﺭﻱ‪ ،‬ﻓﺈﻥ ﻫﺬﻩ ﺍﳊﻀﺎﺭﺓ‬ ‫ﻭﺃﻛﺒــﺮ ﻣﺼــﺪﺭ ﻣﻦ ﻣﺼــﺎﺩﺭ ﺍﻟﻨﻤــﻮ ﺍﻻﻗﺘﺼﺎﺩﻱ‬
‫ﻭﺍﻗﻌﻨﺎ ﺍﻟﺮﺍﻫﻦ ﺑﺎﳌﺘﺨﻠﻒ ﻭﺍﳌﺘﺪﻫﻮﺭ ﻭﻓﻲ ﺃﺣﺴﻦ ﻭﺑﻌﺪ ﻗﻴﺎﻣﻬﺎ ﺗﺸــﻜﻞ ﻣﻜﻮﻧﺎ ﹰ ﺃﺳﺎﺳــﻴﺎ ﹰ ﺟﺪﻳﺪﺍ ﹰ‬ ‫ﺇﺿﺎﻓــﺔ ﻟــﺮﺃﺱ ﺍﳌــﺎﻝ ﺍﻟﻄﺒﻴﻌــﻲ )‪Natural‬‬
‫ﻟﻠﺜﻘﺎﻓﺔ ﺍﳌﺴﺘﻘﺒﻠﻴﺔ‪ ،‬ﻓﻲ ﻋﻼﻗﺔ ﳕﻮ ﻣﺘﺒﺎﺩﻝ ﺑﲔ‬ ‫ﻭﺭﺃﺱ ﺍﳌــﺎﻝ ﺍﳌــﺎﺩﻱ )‪ Physical‬ﺍﻷﺣــﻮﺍﻝ ﻳﺘﻢ ﻭﺻﻔﻬﺎ ﺑﺎﻟﻨﺎﻣﻴــﺔ ﻣﻘﺎﺭﻧﺔ ﺑﺎﻟﺪﻭﻝ‬ ‫‪(Capital‬‬
‫‪ ،( Capital‬ﺑــﻞ ﺗﻮﺻﻠــﺖ ﺑﻌــﺾ ﺍﻟﺪﺭﺍﺳــﺎﺕ ﺍﳌﺘﻘﺪﻣﺔ‪ .‬ﻭﳝﻜﻨﻨــﺎ ﺃﻥ ﻧﻠﺤﻆ ﺗﻔﺼﻴﻞ ﺫﻟﻚ ﻓﻲ ﺍﻟﺜﻘﺎﻓــﺔ ﻭﺍﳊﻀﺎﺭﺓ‪ .‬ﻓﺎﻟﺜﻘﺎﻓﺔ ﲢﺪﺩ ﺍﻹﻃﺎﺭ ﺍﻟﻌﺎﻡ‬
‫ﻹﻧﺴــﺎﻧﻴﺔ ﺃﻱ ﺇﻧﺴــﺎﻥ ﻭﻣﻌﺎﺭﻓﻪ‪ ،‬ﻭﺭﻛﻨﺎ ﹰ ﺃﺳﺎﺳﻴﺎ ﹰ‬ ‫ﺍﳌﻌﺎﺻــﺮﺓ ﺇﻟﻰ ﺃﻥ ﻧﺴــﺒﺔ ﻣﺴــﺎﻫﻤﺔ ﺭﺃﺱ ﺍﳌﺎﻝ ﺗﻘﺎﺭﻳــﺮ ﺍﻟﺘﻨﻤﻴﺔ ﺍﻹﻧﺴــﺎﻧﻴﺔ ﺍﻟﻌﺮﺑﻴــﺔ ﺍﳌﺘﺘﺎﻟﻴﺔ‬
‫ﺍﻟﺼﺎﺩﺭﺓ ﻋﻦ ﺍﻷﱈ ﺍﳌﺘﺤﺪﺓ ﻓﻲ ﺍﻟﺴــﻨﻮﺍﺕ ﺍﻷﺧﻴﺮﺓ ﻓﻲ ﺳﻤﻮ ﺃﻱ ﺣﻀﺎﺭﺓ ﻭﺭﻗﻴﻬﺎ‪.‬‬ ‫ﺍﻹﻧﺴــﺎﻧﻲ ﻓــﻲ ﺃﻱ ﳕــﻮ ﺍﻗﺘﺼﺎﺩﻱ ﺗﻔﻮﻕ ﻧﺴــﺒﺔ‬
‫ﻭﺍﻟﺘﻲ ﻛﺎﻥ ﺁﺧﺮﻫﺎ ﺗﻘﺮﻳﺮ ﻋﺎﻡ ‪.٢٠٠٤‬‬ ‫ﺍﳋﻤﺴــﲔ ﺑﺎﳌﺎﺋﺔ ﻣﻘﺎﺭﻧﺔ ﺑﺎﳌﺼﺎﺩﺭ ﺍﻷﺧﺮﻯ‪ ،‬ﻭﻓﻲ‬
‫ﻣﻜﻮﻧﺎﺕ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻹﺳــﻼﻣﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ‬ ‫ﻭﻧﻈــﺮﺍ ﹰ ﻟﻠﺪﻭﺭ ﺍﻟــﺬﻱ ﳝﻜــﻦ ﺃﻥ ﺗﻠﻌﺒــﻪ ﺍﻟﺜﻘﺎﻓﺔ‬ ‫ﺣﲔ ﻳﹸﻌــﺪ ﺭﺃﺱ ﺍﳌﺎﻝ ﻫﻮ ﺍﶈﺮﻙ ﻷﻱ ﳕﻮ ﺍﻗﺘﺼﺎﺩﻱ‪،‬‬
‫ﺃﺿﺤــﺖ ﺍﻟﻘﺎﻃــﺮﺓ ﺍﻟﻔﻌﻠﻴــﺔ ﻟﻬــﺬﺍ ﺍﶈﺮﻙ ﻫﻲ ﺍﳋﺎﺻــﺔ ﺑﺄﻱ ﻣﺠﺘﻤﻊ ﻓــﻲ ﺍﻟﺘﻨﻤﻴﺔ ﺍﻟﺸــﺎﻣﻠﺔ‪ ،‬ﻭﻣﺼﺎﺩﺭﻫﺎ‬
‫ﺍﻟﻘﺎﻃــﺮﺓ ﺍﻹﻧﺴــﺎﻧﻴﺔ ﺑﻮﻗﻮﺩﻫــﺎ ﺍﻟﺜﻘﺎﻓــﻲ ﻭﻋﺎﺩ ﻓﻘﺪ ﻋﻜــﻒ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﲢﻠﻴــﻞ ﻫﺬﺍ ﺍﳌﻔﻬﻮﻡ ﻟﻨــﺎ ﺃﻥ ﻧﺤــﺪﺩ ﺛﻼﺛﺔ ﻣﺼﺎﺩﺭ ﺭﺋﻴﺴــﻴﺔ ﺗﺸــﻜﻞ‬
‫ﺍﻟﻜﺜﻴﺮ ﻣﻦ ﺍﳋﺒﺮﺍﺀ ﻟﺒﺤﺚ ﺍﻟﻌﻼﻗﺔ ﺍﳌﺒﺎﺷــﺮﺓ ﺑﲔ ﻭﺗﻔﻜﻴﻜــﻪ ﻭﺍﻟﻮﻟﻮﺝ ﺇﻟﻰ ﻣﻜﻮﻧﺎﺗــﻪ ﻓﻲ ﻣﺤﺎﻭﻟﺔ ﺍﻟﻴﻨﺒﻮﻉ ﺍﻟﺬﻱ ﻧﺴــﺘﻘﻲ ﻣﻨﻪ ﻫﺬﻩ ﺍﻟﺜﻘﺎﻓﺔ‪ ،‬ﺃﻭﻟﻬﺎ‬
‫ﻟﻔﻬﻢ ﺩﻭﺭﻩ ﻓﻲ ﺣﻴﺎﺓ ﺍﻹﻧﺴﺎﻥ ﻭﺻﻴﺎﻏﺔ ﺳﻠﻮﻛﻪ ﻭﺃﻫﻤﻬﺎ‪ ،‬ﺍﻹﺳــﻼﻡ ﻭﺍﳊﻀﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﻳﻠﻴﻬﺎ‬ ‫ﺳﻴﺎﺳﺎﺕ ﺍﻟﺘﻌﻠﻴﻢ ﻭﺍﻟﺘﺪﺭﻳﺐ ﻣﻦ ﺟﻬﺔ ﻭﺍﻟﺘﻨﻤﻴﺔ‬
‫ﺍﻟﻌﻤﻠﻲ‪ ،‬ﻓﺎﺗﻔﻖ ﺍﻟﻌﻠﻤﺎﺀ ﺑﺸﻜﻞ ﻋﺎﻡ ﻓﻲ ﺗﻌﺮﻳﻒ ﻓــﻲ ﺍﻷﻫﻤﻴﺔ ﺗﻠــﻚ ﺍﳊﻀﺎﺭﺍﺕ ﺍﻟﻌﺮﺑﻴــﺔ ﺍﻟﻘﺪﳝﺔ‬ ‫ﻣﻦ ﺟﻬﺔ ﺃﺧــﺮﻯ‪ ،‬ﻭﻳﻨﻈﺮ ﺍﻟﻴﻮﻡ ﺇﻟﻰ ﺃﻱ ﺗﺮﺍﺟﻊ ﻓﻲ‬
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‫ﺷــﻜﻠﺖ ﻫﺰﳝﺔ ﺍﳌﺴــﻠﻤﲔ ﻓﻴﻬﺎ‬ ‫ﺍﳌﻌﺮﻛﺔ ﺍﻟﺘﻲ‬ ‫ﺃﻱ ﻛﺎﻥ ﺗﻮﺟﻴــﻪ ﺍﻟﻠــﻮﻡ ﻟﻺﺳــﻼﻡ‬
‫ﻻ ﻳﺴــﺘﻄﻴﻊ ﹲ‬ ‫ﻣﺎﺫﺍ ﺟﺮﻯ ﳌﺼﺎﺩﺭ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ؟‬ ‫ﺭﺃﺱ ﺍﳌﺎﻝ ﺍﻹﻧﺴــﺎﻧﻲ ﻋﻠﻰ ﺃﻧﻪ ﺑﺪﺍﻳﺔ ﻟﻠﺘﺮﺍﺟﻊ ﻓﻲ ﺍﻟﺜﻘﺎﻓــﺔ ﻋﻠﻰ ﺃﻧﻬﺎ ﺫﻟﻚ ﺍﳌﺮﻛــﺐ ﺍﻟﻜﻠﻲ ﻭﺍﻟﻨﻤﻮ ﺍﻟﺘــﻲ ﻋﺮﻓﺘﻬﺎ ﺍﳌﻨﻄﻘــﺔ‪ ،‬ﻛﺤﻀﺎﺭﺓ ﻋــﺮﺏ ﻭﺍﺩﻱ‬
‫ﺷــﻊ ﺑﻨــﻮﺭﻩ ﻋﻠﻰ ﻗــﺎﺭﺍﺕ ﺍﻷﺭﺽ ﺑﺪﺍﻳــﺔ ﺍﻟﺘﺮﺍﺟﻊ ﻓــﻲ ﺍﻷﻧﺪﻟﺲ‪ .‬ﺇﺫ ﻟــﻮﻻ ﺍﳊﻀﺎﺭﺓ‬
‫ﹼ‬ ‫ﺍﻟﻮﺍﻗﻊ ﺍﻟﺮﺍﻫﻦ ﻟﻸﻣﺔ ﻭﺍﻹﻧﺴــﺎﻥ ﺍﻟﻌﺮﺑﻲ ﻭﺍﳌﺴﻠﻢ ﺍﶈﻤــﺪﻱ‪ ،‬ﺍﻟﺬﻱ‬ ‫ﻣﻌﺪﻻﺕ ﺍﻟﻨﻤﻮ ﺍﻻﻗﺘﺼﺎﺩﻱ‪ ،‬ﻓﺄﺻﺒﺢ ﺍﻹﻧﺴﺎﻥ ﻫﻮ ﺍﻟﺘﺮﺍﻛﻤــﻲ ﺍ‪‬ــﺰﻭﻥ ﻓــﻲ ﺍﻟﺬﺍﻛــﺮﺓ ﻭﺍﳌﻜــﻮﻥ ﻣﻦ ﺍﻟﻨﻴﻞ ﻭﺍﳊﻀﺎﺭﺓ ﺍﻟﺴﻮﻣﺮﻳﺔ ﻭﺍﻟﺒﺎﺑﻠﻴﺔ ﻭﺍﻵﺷﻮﺭﻳﺔ‬
‫ﺍﻟﻌﺮﺑﻴــﺔ ﺍﻹﺳــﻼﻣﻴﺔ ﳌﺎ ﻗــﺎﻡ ﺇﻧﺴــﺎﻥ ﺍﻟﻜﻬﻒ‬ ‫ﻫــﻮ ﻣﺤﺼﻠــﺔ ﺗﺮﺍﻛــﻢ ﺍﳌﺎﺿﻲ ﺑــﻜﻞ ﺗﻔﺎﺻﻴﻠﻪ ﺟﻤﻴﻌﺎ‪ ،‬ﻓﺎﳊﻀــﺎﺭﺓ ﺍﻟﻐﺮﺑﻴﺔ ﺍﳌﺘﻘﺪﻣﺔ ﺑﺮﻣﺘﹼﻬﺎ‪..‬‬ ‫ﺍﻟﺒــﺆﺭﺓ ﺍﻟﺘﻲ ﻳﺘﻢ ﺍﻟﺘﺮﻛﻴــﺰ ﻋﻠﻴﻬﺎ ﻓﻲ ﺃﻱ ﺧﻄﻂ ﻣﺤﺼﻠﺔ ﺍﻟﻌﻠﻮﻡ ﻭﺍﳌﻌﺎﺭﻑ ﺍﻹﻧﺴــﺎﻧﻴﺔ ﻭﺍﻷﻓﻜﺎﺭ ﻭﺍﻷﻛﺎﺩﻳــﺔ ﻭﺍﻟﻔﻴﻨﻴﻘﻴــﺔ ﻭﺍﻟﻔﺎﺭﺳــﻴﺔ ﻭﻏﻴﺮﻫــﺎ‪،‬‬
‫ﺍﻟﻘــﺪﱘ ﻣﻦ ﺳــﺒﺎﺗﻪ ﻟﻴﺆﺳــﺲ ﻣﺎ ﻋــﺮﻑ ﻻﺣﻘﺎ ﹰ‬ ‫ﻭﺟﺰﺋﻴﺎﺗــﻪ‪ ،‬ﻭﺛﻘﺎﻓــﺔ ﺍﻷﻣــﺔ ﺍﻟﺘــﻲ ﺗﻌــﺪ ﺍﻟﺮﻛﻦ ﻣﺪﻳﻨﺔ ﻟﻺﺳﻼﻡ‪ ،‬ﻭﻻ ﻳﻜﺎﺩ ﺃﻱ ﻣﻔﻜﺮ ﺃﻭ ﻓﻴﻠﺴﻮﻑ‬ ‫ﻣﻦ ﺭﺍﺡ ﻳﺒﺤﺚ ﻋﻦ ﺍﷲ ﻓﻲ ﻛﻞ ﻣﻜﺎﻥ‬
‫ﻃﻤﻮﺣﺔ ﻟﻠﻨﻤﻮ ﺍﻻﻗﺘﺼــﺎﺩﻱ ﻭﺃﺿﺤﻰ ﺭﺃﺱ ﺍﳌﺎﻝ ﻭﺍﳌﻌﺘﻘﺪﺍﺕ ﻭﺍﻷﺧﻼﻕ ﻭﺍﻟﻔﻨﻮﻥ ﻭﺍﻵﺩﺍﺏ ﻭﺍﻟﻘﻮﺍﻧﲔ ﺃﺿــﻒ ﺇﻟﻰ ﺫﻟﻚ ﻣــﺎ ﻧﺄﺧﺬﻩ ﺍﻟﻴﻮﻡ ﻣــﻦ ﺍﳊﻀﺎﺭﺓ‬
‫ﺍﻷﺳﺎﺳــﻲ ﳊﻀﺎﺭﺗﻨــﺎ ﺍﻟﻴــﻮﻡ‪ ،‬ﻭﻭﻗــﻮﺩ ﺭﺃﺱ ﺍﳌﺎﻝ ﻏﺮﺑــﻲ ﻣﻨﺼــﻒ ﳝــﺮ ﺑﺎﻟﺘﺎﺭﻳــﺦ ﺇﻻ ﻭﺫﹼﻛــﺮ ﺑﻬﺬﻩ ﺑﺎﻟﻨﻬﻀﺔ ﺍﻷﻭﺭﻭﺑﻴﺔ‪.‬‬ ‫ﻭﻟﻢ ﻳﺠﺪﻩ ﻓﻠﻌ ﹼﻠﻪ ﻛﺎﻥ ﻳﺒﺤﺚ ﻋﻦ‬
‫ﺍﻟﺘﺎﺭﻳﺨﻴــﺔﺇﻟﻪﺍﻟﻐﺮﺑﻴﺔ ﻭﻣﺎ ﻳﺘﺮﺗﺐ ﻋﻠﻰ ﺍﻻﺣﺘﻜﺎﻙ ﺍﳌﺒﺎﺷــﺮ ﺑﲔ‬ ‫ﺍﻹﻧﺴــﺎﻧﻲ ﻳﻘﺎﺱ ﻭﻳﺘﻢ ﺍﺣﺘﺴــﺎﺑﻪ ﻓﻲ ﺍﳌﻴﺰﺍﻧﻴﺔ ﻭﺍﻷﻋــﺮﺍﻑ ﻭﺍﻟﺘﻘﺎﻟﻴــﺪ ﻭﺍﳌﻮﺭﻭﺛــﺎﺕ‬
‫ﺃﻱ ﻛﺎﻥ ﺗﻮﺟﻴﻪ ﺍﻟﻠﻮﻡ ﻟﻠﺤﻀﺎﺭﺍﺕ‬
‫ﻭﻻ ﻳﺴــﺘﻄﻴﻊ ﹲ‬ ‫ﺍﳊﻘﻴﻘﺔ‪ ،‬ﻭﻟﻌﻞ ﻣﻘﻮﻟــﺔ "ﺃﻧﺎﺗﻮﻝ ﻓﺮﺍﻧﺲ" ﺣﻮﻝ‬ ‫ﺍﻹﻧﺴــﺎﻧﻲ ﻟﻠﻌﺮﺑﻲ ﻭﺍﳌﺴﻠﻢ‪ ،‬ﻫﻲ ﺗﺮﺍﻛﻢ ﶈﺼﻠﺔ‬ ‫ﻳﻌﺮﻓﻪ‬ ‫ﻟﻢ‬ ‫ﻭﻟﻜﻦ‬
‫ﺗﺼﻮﻍ ﻓﻜﺮ ﺍﻹﻧﺴــﺎﻥ ﺷﻌﻮﺑﻨﺎ‪.‬‬ ‫ﻭﺻﻔﻪ ﻟﻪ ﺍﻵﺧﺮﻭﻥ‪،‬‬
‫ﺍﻟﻌﺎﻣــﺔ ﻟﻠﺸــﺮﻛﺎﺕ ﻭﺍﳌﺆﺳﺴــﺎﺕ ﺍ‪‬ﺘﻠﻔﺔ ﻓﻲ ﻭﺍﻟﻠﻐﻮﻳــﺔ ﻭﺍﻟﺒﻴﺌﻴﺔ ﺍﻟﺘﻲ‬
‫ﺍﻟﺘﺮﺍﺟــﻊ ﺍﻟﻌﺮﺑــﻲ ﻓــﻲ ﺍﻷﻧﺪﻟﺲ ﳋﻴــﺮ ﻣﺼﺪﺍﻕ ﺍﻟﻌﺮﺑﻴــﺔ ﺍﻷﻭﻟﻰ ﺍﻟﺘــﻲ ﻋﻠﻤﺖ ﺍﻟﺒﺸــﺮﻳﺔ‪ ،‬ﻭﺍﻟﺘﻲ‬ ‫ﻣﺎ ﺳﺒﻖ‪.‬‬ ‫ﺃﺣﺲﺗﻠــﻚ ﺍﳌﻜﻮﻧــﺎﺕ ﻭﻣﺼﺎﺩﺭﻫﺎ ﳒﺪﻫــﺎ ﻣﺨﺰﻭﻧﺔ ﺇﻣﺎ‬ ‫ﻗﻠﺒﻪ‪ ،‬ﺇﻟﻪ ﻣﺎ ﻋﺎﺵ ﻗﺮﺑﻪ‪ ،‬ﻭﻻ‬
‫ﻭﲤﻨﺤﻪ ﺍﻟﺼﻔﺎﺕ ﺍﳋﻠﻘﻴــﺔ ﻭﺍﻟﻘﻴﻢ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‬ ‫ﺍﻟﺪﻭﻝ ﺍﳌﺘﻘﺪﻣﺔ‪.‬‬
‫ﺃﻧﺼﻔﻬــﺎ ﺍﳌﺆﺭﺧﻮﻥ ﺃﺧﻴــﺮﺍ ﹰ ﺣﻴﻨﻤﺎ ﻭﺟــﺪﻭﺍ ﲟﺎ ﻻ‬ ‫ﻋﻠﻰ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ )ﺃﻥ ﺃﺳــﻮﺃ ﻳــﻮﻡ ﻓﻲ ﺍﻟﺘﺎﺭﻳﺦ‬ ‫ﻭﻟﻜــﻦ ﻫﻞ ﻧﺒﺘﻐــﻲ ﻣﻦ ﻭﺭﺍﺀ ﻫﺬﺍ ﺍﻟﺴــﺮﺩ ﺗﻮﺟﻴﻪ‬ ‫ﻳﺒﺤﺚﻓــﻲ ﺫﺍﻛﺮﺗﻨﺎ‪ ،‬ﺃﻭ ﳝﻜﻦ ﺍﻟﺮﺟــﻮﻉ ﺇﻟﻴﻬﺎ ﻓﻲ ﺣﻮﺍﻣﻞ‬
‫ﻟﻪ‪،‬ﺛﱢﺮ ﻓﻲ‬ ‫ﺑﺮﻋﺎﻳﺘﻪ‬
‫ﺍﳊﻴﺎﺓ ﻭﺗﺆ‬ ‫ﺳﻠﻮﻛﻪﺑﻪ‪ ،‬ﻭﻻ‬
‫ﺍﻟﻌﻤﻠﻲ ﻓﻲ‬ ‫ﺑﺈﺣﺎﻃﺘﻪ‬
‫ﺍﻟﺘﻲ ﺗﺼﻮﻍ‬
‫ﺍﻟﻠﻮﻡ ﻟﻺﺳﻼﻡ؟! ﺃﻭ ﺍﳊﻀﺎﺭﺍﺕ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻷﻭﻟﻰ ؟!‪ ،‬ﻫﻮ ﻳﻮﻡ ﻣﻌﺮﻛﺔ )ﺑﻮﺍﺗﻴﻴﻪ( ﻋﻨﺪﻣﺎ ﺗﺮﺍﺟﻊ ﺍﻟﻌﻠﻢ ﻳﺪﻉ ﻣﺠﺎﻻ ﹰ ﻟﻠﺸﻚ ﺃﻥ ﺣﻀﺎﺭﺍﺕ ﺍﻹﻏﺮﻳﻖ ﻭﺍﻟﺮﻭﻣﺎﻥ‬ ‫ﻗﺪ ﹼﻠﻢﺭﺋﻴﺴــﻴﺔ ﺃﻭ ﻗﻮﺍﻋﺪ ﺑﻴﺎﻧﺎﺕ ﺗﻀــﻢ ﺍﻵﻵﻑ ﺍﳌﺆﻟﻔﺔ‬
‫ﺍ‪‬ﺰﻭﻥﺃﻣﺎﺍﳊﻲﺍﳌﻌ‬
‫ﻗﻠﺒﻪ‪،‬‬ ‫ﻓﻬﻤﻪﺑﻐﻴﺮ ﺃﺩﺍﺓ‬
‫ﻭﻓﻲﺇﻟﻪ‬
‫ﺗﻔﻜﻴﺮﻩﻋﻦ‬ ‫ﺍﻷﻣﺔ ﻓﻲ ﺍﻟﺘﻘﺎﺭﻳﺮ ﺍﻟﺪﻭﻟﻴﺔ‬
‫ﻟﻸﺷﻴﺎﺀ‪.‬ﻫﺬﺍ‬
‫ﻭﺍﻟﻔﻦ ﻭﺍﳊﻀﺎﺭﺓ ﺍﻟﻌﺮﺑﻴﺔ ﺃﻣﺎﻡ ﺑﺮﺑﺮﻳﺔ ﺍﻟﻔﺮﳒﺔ‪ ،‬ﺃﻻ ﻣﺪﻳﻨــﺔ ﻟﻬﺎ ﻓﻲ ﻛﻞ ﻣﻮﺿــﻊ ﺑﻠﻐﺘﻪ‪ ،‬ﻭﺃﻥ ﺣﻀﺎﺭﺓ‬ ‫ﻭﻫﻞ ﻧﺮﻣﻲ ﻣــﻦ ﻭﺭﺍﺀ ﻫﺬﺍ ﺍﻟﺮﺑﻂ ﺇﻟــﻰ ﺍﻟﻘﻮﻝ ﺑﺄﻥ‬ ‫ﺣﻴﺔﻓﻲﻣﻦ ﻛﺘﺐ ﺍﻟﺘﻔﺴــﻴﺮ ﻭﺍﳊﺪﻳﺚ ﻭﺍﻟﺮﻭﺍﻳﺎﺕ ﻭﺍﻟﺘﺎﺭﻳﺦ‬ ‫ﺷﻜﻞ ﺃﻭﻻ ﹰ‬ ‫ﻟﻘــﺪ ﻣ ﹼﺜﻞ ﺍﻟﺘﺮﺍﺟﻊ ﺍﳊﺎﺩ ﻓﻲ ﻣﺆﺷــﺮﺍﺕ ﺍﻟﺘﻨﻤﻴﺔ‬
‫ﺛﻢ ﺭﺁﻩ‬
‫ﻋﻘﻴﺪﺓ‬ ‫ﻓﻲ ﻗﻠﺒﻪ‬
‫ﺍﷲﻋﻠﻰ‬ ‫ﻓﻘﺪ ﻭﺟﺪ‬
‫ﺍﻟﺸــﻌﻮﺏ‬ ‫ﻳﺘﻤﺜﻞ ﻟﺪﻯ‬
‫ﻟﻴﺖ ﺷــﺎﺭﻝ ﻣﺎﺭﺗﻞ ﻗﻄﻌﺖ ﻳﺪﻩ ﻭﻟﻢ ﻳﻨﺘﺼﺮ ﻋﻠﻰ ﺍﻹﻏﺮﻳــﻖ ﻓﻲ ﻣﺠﻤﻠﻬﺎ ﻟﻢ ﺗﻜﻦ ﺳــﻮﻯ ﺷــﺮﻓﺔ‬ ‫ﺗﺨﻠﻔﻨــﺎ ﻳﻘﺒﻊ ﻭﺭﺍﺀﻫﺎ ﺃﻭ ﺃﻧﻬﺎ ﺍﻟﺴــﺒﺐ ﻓﻲ ﻣﺎ ﺁﻝ‬ ‫ﺍﻹﻧﺴــﺎﻧﻴﺔ ﻭﺍﻟﻮﺿــﻊ ﺍﻻﻗﺘﺼــﺎﺩﻱ ﺍﳌﺘــﺮﺩﻱ ﻓﻌﺎﻟﺔ ﻣﺤﺮﻛﺔ ﳌﺎ ﻳﺼﺪﺭ ﻋﻦ ﺃﻓﺮﺍﺩ ﺍﻟﺸــﻌﺐ ﻣﻦ ﻭﺍﳉﻐﺮﺍﻓﻴﺎ ﻭﻏﻴﺮﻫﺎ‪...‬‬
‫ﻛﻞ ﻣﺎ ﻳﺤﻴﻂ ﺑﻪ‪.‬‬
‫ﻣﻦ ﺣﻀﺎﺭﺍﺕ ﺍﻟﺸــﺮﻕ ﺍﻟﻌﺮﺑﻲ ﺍﻷﻭﻟﻰ ـ ﻋﻠﻰ ﺣﺪ‬ ‫ﺍﻟﻘﺎﺋﺪ ﺍﻹﺳــﻼﻣﻲ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﺍﻟﻐﺎﻓﻘﻲ( ﻭﻫﻲ‬ ‫ﺇﻟﻴﻪ ﺣﺎﻟﻨﺎ؟!!‬ ‫ﻋﻠــﻰ ﺍﻟــﺪﻭﺍﻡ ﻋﻼﻣــﺔ ﺑــﺎﺭﺯﺓ ﻋﻨــﺪ ﺍﳊﺪﻳﺚ ﻋﻦ‬
 ‫ﻧﺤــﻦ ﻋﻠــﻰ ﻳﻘــﲔ ﺃﻥ ﻟــﻮ ﻗﺎﻡ ﻋــﺪﺩ ﻣﻦ‬ ‫ﻣﻦ ﺍﻟﻌﻮﺍﻃــﻒ‪ ،‬ﺇﺫ ﺗﺘﻨﺎﺯﻉ ﺍﻟﻜﺜﻴــﺮ ﻣﻦ ﺍﳌﻔﺎﻫﻴﻢ‬ ‫ﻭﻏﻴﺮﻫــﻢ ﻣــﻦ ﺍﻷﻧﻈﻤــﺔ ﺍﻻﺳــﺘﺒﺪﺍﺩﻳﺔ ﺍﻟﺘــﻲ‬ ‫ﺍﳌﻔﻜﺮ ﺍﻟﻔﺮﻧﺴﻲ ﺍﻟﺮﺍﺣﻞ "ﺑﻴﻴﺮ ﺭﻭﺳﻲ"‪.‬‬
‫ﺍﳋﺒﺮﺍﺀ ﺑﺘﺤﻠﻴﻞ ﺍﻵﺛــﺎﺭ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﻓﻘﻂ‬ ‫ﺍﻟﺘﻲ ﻳﻌﺘﻘﺪ ﺑﻬﺎ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ) ﺛﻘﺎﻓﺔ‬ ‫ﻭﺟﻬﻨــﺎ ﺍﻟﺪﻋﻮﺓ ﻟﻸﻣﺔ ﻣﻦ ﺧﻼﻝ ﻣﺸــﺮﻭﻉ ﺗﻌﺎﻗﺒــﺖ ﻋﻠــﻰ ﺭﻗﺎﺏ ﺍﳌﺴــﻠﻤﲔ ﻣــﻦ ﻋﺒﺚ ﻓﻲ‬
‫ﻟﻘــﺪ ﹼ‬
‫ﻭﺍﳋﺴــﺎﺋﺮ ﺍﻟﺘﻲ ﲤﺨﻀﺖ ﻋﻦ ﺗﻐﻴﻴﺐ ﺩﻭﺭ‬ ‫ﺍﳌﺴــﻠﻤﲔ ﻻ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ( ﻭﻳﺮﻭﺟﻮﻥ ﻟﻬﺎ‬ ‫"ﻋﻨﺪﻣﺎ ﻧﻄﻖ ﺍﻟﺴــﺮﺍﺓ"‪ ،‬ﺑﻀــﺮﻭﺭﺓ ﺍﻟﻔﺼﻞ ﺗﺮﺍﺛﻨــﺎ ﻭﺗﺎﺭﻳﺨﻨــﺎ ﲢﻘﻴﻘــﺎ ﻷﻏﺮﺍﺽ ﺳﻴﺎﺳــﻴﺔ‪،‬‬
‫ﺍﳌﺮﺃﺓ ﻭﺍﻟﻘﻴﻮﺩ ﺍﻟﺘﻲ ﰎ ﻧﺴﺠﻬﺎ ﻣﻦ ﻣﺨﻴﻠﺔ‬ ‫ﻣﻊ ﻓﻄﺮﺓ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺴ ﹼﻮﻱ‪ ،‬ﻓﻲ ﺗﻨﺎﻗﺾ ﻭﺍﺿﺢ ﻣﻊ‬ ‫ﺑــﲔ ﻣﻔﻬﻮﻣﲔ ﻣﺘﺸــﺎﺑﻜﲔ ﻓــﻲ ﺃﺫﻫﺎﻧﻨﺎ‪ ،‬ﻭﻫﻤﺎ ﻓﻨﺠﺪ ﺣﺎﻛﻤﺎ ﹰ ﻣﺴــﻠﻤﺎ ﹰ ﻳﻘﻮﻡ ﺑﺴﺠﻦ ﻣﻦ ﻳﻘﻮﻝ‬
‫ﻓﻬﻢ ﺧﺎﻃﺊ ﻟﺘﻌﺎﻟﻴﻢ ﺍﻟﺴﻤﺎﺀ‪ ،‬ﻟﺼﺪﻣﺖ‬ ‫ﻭﺟﻞ ﻓﻲ ﻣﺤﻜﻢ ﻛﺘﺎﺑﻪ )‪ ..‬ﹺﻓ ﹾ‬
‫ﻄﺮﹶ ﹶﺕ‬ ‫ﺣﺎﻛﻢ ﺁﺧﺮ ﻳﻘﻮﻡ ﺑﺴــﺠﻦ ﻗﻮﻝ ﺍﷲ ﻋ ﹼﺰ ﹼ‬ ‫ﹸ‬ ‫ﺍﻟﺜﻘﺎﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺛﻘﺎﻓﺔ ﺍﳌﺴﻠﻤﲔ ﺍﳌﻌﺎﺻﺮﺓ‪ ،‬ﺑﺨﻠﻖ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻳﺘﺒﻌﻪ‬
‫ﱠ‬ ‫ﱠ‬
‫ﺍﻷﻣﺔ ﻣﻦ ﻫﻮﻝ ﻫﺬﻩ ﺍﻟﻨﺘﺎﺋﺞ‪.‬‬ ‫ﻳﻞ ﹺﳋﹶﻠﹾ ﹺﻖ ﹺ‬
‫ﺍﷲ‬ ‫ﱠﺎﺱ ﹶﻋﻠﹶ ﹾﻴ ﹶﻬﺎ ﻻ ﺗ ﹶ ﹾﺒ ﹺﺪ ﹶ‬
‫ﻄﺮﹶ ﺍﻟﻨ ﹶ‬ ‫ﺍﷲ ﺍﻟﱠ ﹺﺘﻲ ﹶﻓ ﹶ‬
‫ﹺ‬ ‫ﻓﺎﻟﺜﻘﺎﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺍﻹﻧﺴــﺎﻧﻴﺔ ﺍﻟﺘﻲ ﺧﺮﺟﺖ ﻣــﻦ ﻳﻘﻮﻝ ﻋﻜﺲ ﺫﻟﻚ‪ ،‬ﻟﺘﺨــﺮﺝ ﺍﻷﻣﺔ ﻣﻦ ﻇﻼﻡ‬
‫ــﻢ‪) (..‬ﺍﻟــﺮﻭﻡ‪ ،(٣٠:‬ﻭﻟﻌﻞ ﺍﳊﻜﻢ‬ ‫ــﻚ ﺍﻟ ﱢﺪﻳ ﹸﻦ ﺍﻟﹾ ﹶﻘ ﱢﻴ ﹸ‬
‫ﻣــﻦ ﺗﻌﺎﻟﻴــﻢ ﺍﻟﺴــﻤﺎﺀ ﻭﺍﻷﻧﺒﻴــﺎﺀ ﻭﺍﳌﺼﻠﺤــﲔ ﺇﻟــﻰ ﻇﻼﻡ‪ ،‬ﻓﻬــﺬﻩ ﺍﶈﺼﻠﺔ ﻫﻲ ﺍﻟﺘﻲ ﺳــﺎﻫﻤﺖ ﺫﹶﻟﹺ ﹶ‬
‫ﻭﺑﻘﻮﺓ ﻓﻴﻤﺎ ﻧﺤﻦ ﻓﻴﻪ ﻣﻦ ﺫﻝ ﻭﻫﻮﺍﻥ ﻭﻓﺸﻞ ﹼ‬
‫ﺣﻂ ﺍﻟﻔﻘﻬﻲ ﺑﻨﺠﺎﺳــﺔ ﻏﻴﺮ ﺍﳌﺴﻠﻤﲔ ﻭﺍﳌﻮﻗﻒ ﻣﻦ‬ ‫ﺛﻢ ﺧﹸ ﺘﻤﺖ‬ ‫ﻭﺍﳌﻌ ﹼﻠﻤﲔ ﺍﻟﺘﻲ ﻧﺒﻌﺖ ﻓﻲ ﻫﺬﻩ ﹼ‬
‫ﺍﻷﻣﺔ ﹼ‬
‫ﻭﺣﺪﻫــﺎ ﺍﻹﺳــﻼﻡ ﻋﻠﻰ ﻳــﺪ ﺭﺳــﻮﻝ ﺍﷲ )ﺹ(‪،‬‬ ‫ﺍﳌﻮﺳﻴﻘﻰ ﻭﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﳌﻔﺎﻫﻴﻢ ﺍﻷﺧﺮﻯ ﺗﺮﺩ ﺇﻟﻰ‬ ‫ﻋﻠﻰ ﺍﻷﻣﺔ ﻭﻛﺄﻧﻪ ﻣﻦ ﺳﻨﲔ ﺍﻷﺑﺪ‪.‬‬ ‫ﺷــﻊ ﻣﻦ ﻣﺪﻳﻨﺔ ﺍﻟﺮﺳﻮﻝ )ﺹ( ﻫﻲ‬
‫ﹼ‬ ‫ﺑﺎﻟﻨﻮﺭ ﺍﻟﺬﻱ‬
‫ﳒﺪ ﻓــﻲ ﺍﳌﺮﻭﻳﺎﺕ ﻣﺎ ﻳﻐﺬﻳﻬــﺎ ﻭﻳﻌﻤﻖ ﺍﻟﻬﻮﺓ ﺑﲔ‬ ‫ﲢﻀــﺮﻩ ﻭﺭﻗﻴﻪ‪ ،‬ﻭﻫﻲ ﺍﻟﺘﻲ ﺇﻥ ﺍﻟﻨﺘﻴﺠﺔ ﺍﻟﺘﻲ ﺧﻠﺺ ﺇﻟﻴﻬﺎ ﻣﺸﺮﻭﻉ "ﻋﻨﺪﻣﺎ ﺫﻫﻦ ﺍﻟﻘﺎﺭﺉ ﻭﻫﻮ ﻳﻘﺮﺃ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ‪.‬‬
‫ﺍﻟﺘــﻲ ﺃﻋﻄﺖ ﺍﻟﻌﺎﻟﻢ ﹼ‬
‫ﻟﻔﻌﻞ ﻃﺎﳌﺎ ﺣﺬﺭ‬
‫ﹴ‬ ‫ﺃﺑﻨﺎﺋﻬﺎ‪ ،‬ﻓﺴــﻮﻏﺖ ﻫﺬﻩ ﺍﳊﺮﻭﺏ‬ ‫ﻧﻄﻖ ﺍﻟﺴﺮﺍﺓ"‪ ،‬ﻫﻲ ﺃﻥ ﺭﺍﺱ ﺍﳌﺎﻝ ﺍﻹﻧﺴﺎﻧﻲ ﻟﻸﻣﺔ ﻧــﺮﻯ ﺃﻥ ﻣﻮﺿﻊ ﺍﳌﺮﺃﺓ ﺍﻟﻴﻮﻡ ﻓﻲ ﺍﳊﻴﺎﺓ ﺍﻟﻌﺎﻣﺔ ﻓﻲ‬ ‫ﺗﺪﻳﻦ ﻟﻬﺎ ﺣﻀﺎﺭﺓ ﺍﻟﻐﺮﺏ ﺍﳌﻌﺎﺻﺮﺓ ﻓﻲ ﻣﺎ ﻭﺻﻠﺖ‬
‫ﻣﻨــﻪ ﺧﻴــﺮ ﺍﻟﺒﺮﻳﺔ ﺍﻟﻨﺒﻲ ﻣﺤﻤــﺪ )ﺹ(‪ ،‬ﺇﻻ ﻭﻫﻮ‬ ‫ﺇﻟﻴﻪ‪ ،‬ﻓــﻲ ﺣــﲔ ﺃﻥ ﺛﻘﺎﻓﺔ ﺍﳌﺴــﻠﻤﲔ ﺍﳌﻌﺎﺻﺮﺓ ـ ﻭﺍﻟﺬﻱ ﻟﻦ ﺗﻜﻮﻥ ﻟﻨﺎ ﻗﻴﺎﻣﺔ ﻣﻦ ﺩﻭﻧﻪ ـ ﻗﺪ ﺗﻜﺒﺪ ﻣﺠﺘﻤﻌﺎﺗﻨــﺎ ﺍﻟﻌﺮﺑﻴــﺔ ﻭﺍﻹﺳــﻼﻣﻴﺔ‪ ،‬ﻳﺮﺟﻊ ﺇﻟﻰ‬
‫)ﻻ ﺗﺮﺟﻌﻮﺍ ﺑﻌﺪﻱ ﻛﻔﺎﺭﺍ ﻳﻀﺮﺏ ﺑﻌﻀﻜﻢ ﺭﻗﺎﺏ ﺩﺭﺍﺳﺔ ﺁﺛﺎﺭ ﻫﺬﻩ ﺍﳌﻔﺎﻫﻴﻢ ﺍﳌﻐﻠﻮﻃﺔ ﻋﻠﻰ ﻭﺍﻗﻌﻨﺎ ﺟﺎﻣﻌﺎﺕ ﺍﻟﻐــﺮﺏ‪ ،‬ﻭﻭﺭﺵ ﺍﻟﻌﻤﻞ ﺍﳌﺪﻓﻮﻋﺔ ﺍﻷﺟﺮ‪،‬‬ ‫ﻫــﻲ ﻓﻲ ﻣﺠﻤﻠﻬﺎ ﻣﺤﺼﻠﺔ ﺫﻟﻚ ﺍﳌﺮﻛﺐ ﺍﻟﻜﻠﻲ ﺃﺿﺮﺍﺭﺍ ﹰ ﻓﺎﺩﺣــﺔ‪ ،‬ﺗﺎﺭﺓ ﻋﻠﻰ ﻳــﺪ ﺃﺑﻨﺎﺋﻬﺎ ﻭﺗﺎﺭﺓ ﻋﻠﻰ ﺟــﺬﺭ ﺛﻘﺎﻓــﻲ ﺫﻱ ﺻﺒﻐﺔ ﺩﻳﻨﻴﺔ‪ ،‬ﻓﻔــﻲ ﺣﲔ ﻳﺮﻯ‬
‫ﻭﺳــﻴﺠﺪ ﻛﻞ ﻣﻄ ﹼﻠــﻊ ﻋﻠﻰ ﺃﺩﺑﻴﺎﺕ ﺍﻹﺳــﻼﻡ ﺃﻥ‬ ‫ﻛﻞ ﺍﻻﻗﺘﺼﺎﺩﻱ ﻭﺍﻻﺟﺘﻤﺎﻋﻲ‪.‬‬ ‫ﺑﻌﺾ(‪ ،‬ﻓﺎﲡﻬﺖ ﻃﺎﻗﺎﺕ ﺍﳌﻔﻜﺮﻳﻦ ﻭﺍﻟﻌﻠﻤﺎﺀ ﹲ‬ ‫ﻭﺍﻟﻨﻤــﻮ ﺍﻟﺘﺮﺍﻛﻤﻲ ﻟﻠﺤﻘﺐ ﻳــﺪ ﺃﻋﺪﺍﺋﻬــﺎ‪ .‬ﻓﺎﻟﺒﻨﻴﺔ ﺍﻟﺘﺤﺘﻴــﺔ ﻟﺜﻘﺎﻓﺔ ﺍﻷﻣﺔ ﺍﻟﺒﺎﺣﺚ ﻛﻴﻒ ﹼ‬
‫ﻋﻈﻢ ﺍﻹﺳــﻼﻡ ﻣﻦ ﻣﻜﺎﻧﺔ ﺍﳌﺮﺃﺓ‬
‫ﻹﺛﺒﺎﺕ ﺻﺤﺔ ﻭﺟﻬﺘﻪ‪ ،‬ﻋﻮﺿﺎ ﹰ ﻋﻦ ﺗﻮﺟﻬﻬﻢ ﻟﺮﺩﻡ ﺍﻏﺘﺼﺎﺏ ﻓﻠﺴــﻄﲔ ﻫﻮ ﺍﻵﺧﺮ ﻗﺪ ﲤﺖ ﺍﻟﺘﻮﻃﺌﺔ ﻛﺜﻴــﺮﺍ ﹰ ﻣــﻦ ﺍﳌﻔﺎﻫﻴﻢ ﺍﻷﺧﻼﻗﻴﺔ ﺍﻟﺘــﻲ ﻧﺎﺩﻯ ﺑﻬﺎ‬ ‫ﺍﻟﺘﺎﺭﻳﺨﻴــﺔ ﺍﻟﺘــﻲ ﺃﻋﻘﺒــﺖ ﻭﺍﳌﺘﻤﺜﻠــﺔ ﺑﺎﳌﺮﻛــﺐ ﺍﻟﻜﻠﻲ ﻭﺍﻟﻨﻤــﻮ ﺍﻟﺘﺮﺍﻛﻤﻲ ﻭﺃﺧﺮﺟﻬﺎ ﻣــﻦ ﻣﻬﺎﻧﺘﻬﺎ ﻗﺒﻞ ﺍﻟﺒﻌﺜــﺔ ﺍﶈﻤﺪﻳﺔ‪،‬‬
‫ﻫﺬﻩ ﺍﻟﻬﻮﺓ ﻭﻣﻮﺍﺻﻠﺔ ﲢﻘﻴﻖ ﺍﻷﻫﺪﺍﻑ ﺍﻟﺴﺎﻣﻴﺔ ﻟــﻪ ﺛﻘﺎﻓﻴــﺎﹰ‪ ،‬ﻣــﻦ ﺧﻼﻝ ﺗﺮﺳــﻴﺦ ﺍﻹﺳــﻘﺎﻃﺎﺕ ﺍﻟﻘــﺮﺁﻥ ﻭﺍﻟﻨﺒﻲ ﻣﺤﻤﺪ)ﺹ( ﻗــﺪ ﺃﺿﺤﺖ ﺑﻨﻴﺔ‬ ‫ﺍ‪‬ــﺰﻭﻥ ﻓﻲ ﺫﺍﻛــﺮﺓ ﺍﻹﻧﺴــﺎﻥ ﺍﻟﻌﺮﺑﻲ ﻭﺍﳌﺴــﻠﻢ ﻧــﺮﻯ ﻓﻲ ﺍﻟﻮﻗﺖ ﻧﻔﺴــﻪ ﻛﻴــﻒ ﰎ ﺗﻐﻴﻴﺐ ﺩﻭﺭﻫﺎ‬ ‫ﺍﻟﺒﻌﺜــﺔ ﺍﶈﻤﺪﻳــﺔ‪ ،‬ﻭﺍﻟﺘــﻲ‬
‫ﲢﺘﻴــﺔ ﻟﻌﻠــﻮﻡ ﺍﻟﻘﻴــﺎﺩﺓ ﻭﺍﻹﺩﺍﺭﺓ ﻓــﻲ ﺟﺎﻣﻌﺎﺕ‬ ‫ﺍﻟﺘــﻲ ﺑﹸﻌــﺚ ﻣﻦ ﺃﺟﻠﻬــﺎ ﺍﻟﻨﺒﻲ ﻣﺤﻤــﺪ )ﺹ(‪ .‬ﺍﳉﻐﺮﺍﻓﻴﺔ ﻟﻜﻞ ﺍﻟﺘﺴــﻤﻴﺎﺕ ﺍﻟﺘﻮﺭﺍﺗﻴﺔ ﻟﻠﻌﺸﺎﺋﺮ‬ ‫ﺍﻟﻴــﻮﻡ‪ ،‬ﺑــﻞ ﻭﺳــﺠﻨﻬﺎ ﺍﺟﺘﻤﺎﻋﻴــﺎ ﹰ ﻓــﻲ ﺑﻌﺾ‬ ‫ﺍﻣﺘــﺪﺕ ﻟﻬــﺎ ﺃﻳــﺪﻱ ﻓﺮﻳــﻖ ﻗﺪ ﺗﻌﺮﺿــﺖ ﻟﻠﺘﺤﺮﻳــﻒ ﻭﺍﻟﺘﺸــﻮﻳﻪ‪ ،‬ﻭﺍﳊﻮﺍﻣﻞ‬
‫ﺍﻟﻐــﺮﺏ – ﻭﺇﻥ ﺗﻨﻜﺮﺕ ﺗﻠــﻚ ﺍﳉﺎﻣﻌﺎﺕ ﻟﺬﻟﻚ ‪، -‬‬ ‫ﻭﻧﺘﺮﻙ ﻟﻠﻘﺎﺭﺉ ﺗﻘﺪﻳﺮ ﺍﻟﻔﻮﺍﺋﺪ ﺍﻟﺘﻲ ﻛﺎﻧﺖ ﺳﺘﻌﻮﺩ ﺍﻟﻴﻬﻮﺩﻳــﺔ ﺍﻟﺒﺪﻭﻳــﺔ ﻋﻠﻰ ﺍﳌﻨﻄﻘﺔ ﻣــﻦ ﺍﻟﻔﺮﺍﺕ‬ ‫ﺍﻟﺮﺋﻴﺴﻴﺔ ﺍﻟﺘﻲ ﺗﻀﻢ ﻫﺬﻩ ﺍﳌﻜﻮﻧﺎﺕ ﻭﺍﻟﺘﻲ ﺗﻐﺬﻱ ﺍ‪‬ﺘﻤﻌــﺎﺕ ﺍﻹﺳــﻼﻣﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ ﺍﺳــﺘﻨﺎﺩﺍ ﹰ ﺇﻟﻰ‬ ‫ﻣــﻦ ﺍﻟﻴﻬــﻮﺩ ﻋﻨﺪﻣــﺎ ﺃﺩﺭﻙ‬
‫ﺇﻻ ﺃﻧﻨﺎ ﻧﻔﺘﻘﺪﻫــﺎ ﻓﻲ ﺛﻘﺎﻓﺘﻨﺎ ﺍﻟﺘﻲ ﺃﺧﺬﺕ ﺗﺮﺍﻭﺡ‬ ‫ﺇﻟــﻰ ﺍﻟﻨﻴﻞ‪ ،‬ﻓﻔﻲ ﺣﲔ ﻟــﻢ ﻳﺘﻄﺮﻕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬ ‫ﻋﻠــﻰ ﺍﻷﻣﺔ ﻓﻴﻤــﺎ ﻟﻮ ﺗﻮﺣﺪﺕ ﻃﺎﻗــﺎﺕ ﻋﻠﻤﺎﺋﻬﺎ‬ ‫ﺑﻌــﺾ ﺍﳌﺮﻭﻳــﺎﺕ ﺍﻟﺘﺎﺭﻳﺨﻴــﺔ ﺍﳌﻨﺴــﻮﺑﺔ ﻟﻠﻨﺒﻲ‬ ‫ﺧﻄﻮﺭﺓ ﺍﻟﺪﻳﻦ ﺍﻟﻌﺎﳌﻲ ﺍﳋﺎﰎ ﺛﻘﺎﻓﺔ ﺍﳌﺴﻠﻤﲔ ﺍﳌﻌﺎﺻﺮﺓ ﻗﺪ ﺗﻌﺮﺿﺖ ﻟﻠﻌﺒﺚ‪،‬‬
‫ﺑﲔ ﺍﻻﺳﺘﺒﺪﺍﺩ ﻭﺍﻟﻜﻬﻨﻮﺗﻴﺔ‪ ،‬ﺫﻟﻚ ﺍﻟﺬﻱ ﺩﻓﻊ ﻋﺎﳌﺎ ﹰ‬ ‫ﺫﻛﺮ ﻟﻔﻠﺴــﻄﲔ ﺃﻭ ﺟﻨﻮﺏ‬ ‫ﻭﻣﻔﻜﺮﻳﻬﺎ ﻟﻨﺸــﺮ ﻣﻔﺎﻫﻴﻢ ﺍﻟﺪﻳﻦ ﺍﻟﻌﺎﳌﻲ ﺍﳋﺎﰎ‬
‫ﻣﻦ ﺃﻭﻟﻪ ﻵﺧﺮﻩ ﺇﻟﻰ ﺃﻱ ﹴ‬ ‫ﻋﻠــﻰ ﺍﻟﺒﺮﺍﻣــﺞ ﻭﺍ‪‬ﻄﻄﺎﺕ ﻭﺑﺎﻟﺘﺎﻟﻲ ﹸﻣﺴﺨﺖ ﺗﻠﻚ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻷﺻﻴﻠﺔ ﺍﻟﻨﻘﻴﺔ )ﺹ(‪ ،‬ﻭﺑﺎﻟﺘﺎﻟﻲ ﰎ ﺷﻄﺐ ﻧﺼﻒ ﺍﻷﻣﺔ ﻣﻦ‬
‫ﺳﻮﺭﻳﺎ ﺃﻭ ﺃﻱ ﺣﻖ ﻟﻠﻴﻬﻮﺩ ﻓﻲ ﻫﺬﻩ ﺍﳌﻨﺎﻃﻖ‪ ،‬ﳒﺪ ﺃﻥ ﻣﻔﻜﺮﺍ ﹰ ﻛﺎﻟﺴﻴﺪ ﺟﻤﺎﻝ ﺍﻟﺪﻳﻦ ﺍﻷﻓﻐﺎﻧﻲ ﺃﻥ ﻳﻘﻮﻝ‬ ‫ﻭﻧﺸﺮ ﺛﻘﺎﻓﺔ ﺍﻟﺴﻠﻢ ﺍﻟﺘﻲ ﺩﻋﻰ ﻟﻬﺎ ﺍﻹﺳﻼﻡ‪.‬‬ ‫ﺧﻼﻝ ﻣﺴــﺦ ﻣﻨﻈﻮﻣﺘﻨﺎ ﺍﳌﻌﺮﻓﻴﺔ ﲟﺎ ﻟﺬﻟﻚ ﻣﻦ‬ ‫ﺍﻟﺘﻠﻤﻮﺩﻳــﺔ‪ ،‬ﻧﺎﻫﻴــﻚ ﻋﻤــﺎ ﺍﻟﺘــﻲ ﺟﺎﺀﺗﻨﺎ ﻣﻦ ﺍﳊﻀــﺎﺭﺍﺕ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻷﻭﻟﻰ ﻓﻲ‬
‫ﻭﻧﺮﻯ ﺍﻟﻴﻮﻡ ﻛﻴﻒ ﰎ ﺗﺮﺳﻴﺦ ﻣﻔﺎﻫﻴﻢ ﻓﻲ ﺛﻘﺎﻓﺔ ﺍﳌﻌﻠﻮﻣﺎﺕ ﺍﻟﺘﻲ ﺗﺮﺳﺨﺖ ﻓﻲ ﺛﻘﺎﻓﺔ ﺍﻷﻣﺔ ﺗﻘﻮﻝ ﻋﻨﺪﻣﺎ ﻭﺻﻞ ﺃﻭﺭﻭﺑــﺎ ﺍﻧﻪ ﻭﺟﺪ ﻫﻨﺎﻙ )ﻓﻲ ﺃﻭﺭﻭﺑﺎ(‬ ‫ﺍﻧﻌﻜﺎﺳــﺎﺕ ﺣــﺎﺩﺓ ﻋﻠﻰ ﺃﻭﺿﺎﻋﻨــﺎ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‬ ‫ﻓﻌﻠــﻪ ﺍﳊــﻜﺎﻡ ﺍﻷﻣﻮﻳــﻮﻥ ﺳــﻮﻣﺮ ﻭﺑﺎﺑﻞ ﻭﻭﺍﺩﻱ ﺍﻟﻨﻴــﻞ ﻭﻏﻴﺮﻫﺎ ﻭﻣﻦ ﻣﻬﺒﻂ‬
‫ﺍﻹﺳﻼﻡ ﻣﻦ ﺩﻭﻥ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻧﺎﻫﻴﻚ ﻋﻦ ﻣﺨﺘﻠﻒ‬ ‫ﺍﻷﻣــﺔ ﻧﹸﺴــﺒﺖ ﻟﻺﺳــﻼﻡ ﺯﻭﺭﺍﹰ‪ ،‬ﺩﹸﺳــﺖ ﻣﻦ ﻗﺒﻞ ﺃﻥ ﻓﻠﺴــﻄﲔ ﻫﻲ ﺃﺭﺽ ﺍﻷﻧﺒﻴﺎﺀ )ﻉ(‪ ،‬ﻭﺃﻧﻪ ﻛﺎﻧﺖ‬ ‫ﺍﻟﻮﺣﻲ ﻋﺒﺮ ﺍﻷﻧﺒﻴﺎﺀ )ﻉ( ﺳــﻴﻤﺎ ﺧﺎﲤﻬﻢ )ﺹ(‪ ،‬ﻭﺍﻟﺴﻴﺎﺳﻴﺔ ﻭﺍﻻﻗﺘﺼﺎﺩﻳﺔ‪ ،‬ﻭﻧﺤﻦ ﻋﻠﻰ ﻳﻘﲔ ﺃﻧﻪ‬ ‫ﻭﺍﻟﻌﺒﺎﺳــﻴﻮﻥ ﻭﺍﻟﻌﺜﻤﺎﻧﻴﻮﻥ‬
‫ﺃﻋﺪﺍﺋﻬﺎ ﻟﺘﺤﻘﻴــﻖ ﻣﺂﺭﺏ ﻻ ﺣﺼﺮ ﻟﻬﺎ‪ ،‬ﻣﻦ ﻗﺒﻴﻞ ﻫﻨﺎﻙ ﻟﺒﻨﻲ ﺇﺳــﺮﺍﺋﻴﻞ ﳑﻠﻜﺔ ﻓــﻲ ﻳﻮﻡ ﻣﻦ ﺍﻷﻳﺎﻡ‪ ،‬ﺍﻟﻌﻠــﻮﻡ ﺍﻷﺧــﺮﻯ ﺍﻟﺘــﻲ ﺗﻐﻠﻐﻠﺖ ﻓــﻲ ﻣﺨﺘﻠﻒ‬ ‫ﻟﻮ ﻗﺎﻡ ﻋﺪﺩ ﻣﻦ ﺍﳋﺒﺮﺍﺀ ﺑﺘﺤﻠﻴﻞ ﺍﻵﺛﺎﺭ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ‬ ‫ﻭﺍﺳﺘﺒﺪﻟﺖ ﲟﺎ ﺃﺭﺍﺩﻩ ﺃﻋﺪﺍﺀ ﻫﺬﻩ ﺍﻷﻣﺔ ﻟﻬﺎ‪.‬‬
‫ﺍﳋﻀﻮﻉ ﻟﻮﻟﻲ ﺍﻷﻣﺮ ﺑﺮﺍ ﻛﺎﻥ ﺃﻡ ﻓﺎﺟﺮﺍ‪ ،‬ﻭﺍﳋﻠﻂ ﻣﺎ ﻭﺃﻥ ﺭﺣــﻼﺕ ﺇﺑﺮﺍﻫﻴﻢ )ﻉ( ﻣــﻦ ﺃﻭﺭ )ﺍﻟﻌﺮﺍﻕ( ﺇﻟﻰ ﺍﻟﺘﺨﺼﺼﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ‪.‬‬ ‫ﻓﻘﻂ ﻭﺍﳋﺴــﺎﺋﺮ ﺍﻟﺘﻲ ﲤﺨﻀﺖ ﻋــﻦ ﺗﻐﻴﻴﺐ ﺩﻭﺭ‬
‫ﺑﲔ ﺍﻟﺬﻝ ﻭﺍﻟﻀﻌــﺔ ﻭﺍﻟﺘﻮﺍﺿﻊ‪ ،‬ﻓﺄﺻﺒﺢ ﺍﳋﻀﻮﻉ ﻣﺼــﺮ ﻭﺍﺩﻱ ﺍﻟﻨﻴﻞ ﻛﺎﻧﺖ ﻣــﻦ ﺧﻼﻟﻬﺎ‪ ،‬ﻓﺄﺿﺤﺖ ﻓﻤﺸــﺮﻭﻉ "ﻋﻨﺪﻣــﺎ ﻧﻄﻖ ﺍﻟﺴــﺮﺍﺓ" ﻛﺎﻥ ﺩﻋﻮﺓ‬ ‫ﺍﳌﺮﺃﺓ ﻭﺍﻟﻘﻴﻮﺩ ﺍﻟﺘﻲ ﰎ ﻧﺴﺠﻬﺎ ﻣﻦ ﻣﺨﻴﻠﺔ ﻓﻬﻢ‬ ‫ﺍﻵﺛﺎﺭ ﺍﻟﺘﻲ ﺗﺮﺗﺒﺖ ﻋﻠﻰ ﺗﺸﻮﻳﻪ ﺛﻘﺎﻓﺔ ﺍﻷﻣﺔ‬

‫ﻭﺍﻻﺳﺘﺴــﻼﻡ ﻟﻠﻀﻴــﻢ ﻓــﻲ ﺛﻘﺎﻓــﺔ ﺷــﺮﺍﺋﺢ ﻣــﻦ ﺍﳌﺴــﻠﻤﺎﺕ ﻟﺪﻳﻨــﺎ ﻭﻟــﺪﻯ ﺍﻟﻌﺎﻟــﻢ ﺃﻥ ﺃﺭﺽ ﻟﻐﺮﺑﻠــﺔ ﻣﻜﻮﻧــﺎﺕ ﺛﻘﺎﻓﺘﻨــﺎ‪ ،‬ﻭﺑﺎﻟﺘﺎﻟــﻲ ﺗﺮﻣﻴــﻢ‬ ‫"ﺍﻹﺳــﻼﻡ ﺻﺎﻟــﺢ ﻟــﻜﻞ ﺯﻣــﺎﻥ ﺧﺎﻃــﺊ ﻟﺘﻌﺎﻟﻴﻢ ﺍﻟﺴــﻤﺎﺀ‪ ،‬ﻟﺼﺪﻣﺖ ﺍﻷﻣﺔ ﻣﻦ‬
‫ﻣﺘﻌــﺪﺩﺓ‪ ...‬ﺗﻮﺍﺿﻌــﺎﹰ‪ ،‬ﺃﻭ ﻓــﻲ ﺃﺣﺴــﻦ ﺍﻷﺣﻮﺍﻝ ﺇﺑﺮﺍﻫﻴﻢ ﻫﻲ ﺍﻟﻮﺍﻗﻌﺔ ﺑﲔ ﺍﻟﻨﻴﻞ )ﺟﻤﻬﻮﺭﻳﺔ ﻣﺼﺮ ﺭﺃﺱ ﺍﳌﺎﻝ ﺍﻹﻧﺴــﺎﻧﻲ ﻟﻬﺬﻩ ﺍﻷﻣــﺔ ﻭﺍﻟﺬﻱ ﺃﺻﺒﺢ‬ ‫ﻭﻣﻜﺎﻥ"ﻣﻘﻮﻟــﺔ ﻳﺮﺩﺩﻫــﺎ ﺍﻟﻜﺜﻴﺮ ﻣﻦ ﻫﻮﻝ ﻫﺬﻩ ﺍﻟﻨﺘﺎﺋﺞ‪.‬‬
‫ﺗﺴﻠﻴﻤﺎ ﹰ ﻟﻘﻀﺎﺀ ﺍﷲ ﻭﻗﺪﺭﻩ‪ .‬ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﻌﺮﺑﻴــﺔ( ﻭﺍﻟﻔﺮﺍﺕ )ﺍﻟﻌﺮﺍﻕ(‪ ،‬ﻭﺃﻥ ﻣﻮﺳــﻰ )ﻉ( ﺑﻌﺪ ﺍﻟﻌﺒﺚ ﺑﻪ ﳑﺴــﻮﺧﺎ ﹰ ﻣﺸــﻮﻫﺎﹰ‪ ،‬ﻭﺃﺿﺤﻰ ﻣﻦ‬ ‫ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻻ ﺗﺴــﺘﻘﻴﻢ ﻫﺬﻩ ﺍﳌﻘﻮﻟﺔ ﻭﻧــﺮﻯ ﺃﻳﻀﺎ ﹰ ﻛﻴــﻒ ﺍﻧﻘﺴــﻤﺖ ﺍﻷﻣﺔ ﺍﻟــﻰ ﻓﺮﻕ‬
‫ﺍﻟﻌﺴــﻴﺮ ﺣﺼﺮ ﺁﺛﺎﺭ ﻫﺬﺍ ﺍﻟﺘﺸــﻮﻳﻪ ﻭﻧﺘﺎﺋﺠﻪ‪ ،‬ﺇﺫ‬ ‫ﻛﺎﻥ ﻓــﻲ ﻣﺼــﺮ ﻭﺍﺩﻱ ﺍﻟﻨﻴــﻞ‪ ،‬ﻓــﻲ ﻣﻐﺎﻟﻄــﺎﺕ‬ ‫ﻟﺘﺤﺮﻳﺮ ﺍﻟﻨﺎﺱ ﻣﻦ ﺍﻻﺳــﺘﻌﺒﺎﺩ ﻭﺍﻟﺘﻲ ﲤﺜﻠﺖ ﻓﻲ‬ ‫ﻟﻠﺒﺤــﺚ ﺍﻟﻌﻠﻤــﻲ ﻭﻻ ﺍﳌﻨﻄﻖ ﺍﳌﺘﺠﺮﺩ ﻭﺍﺷــﺘﻌﻠﺖ ﺣﺮﻭﺏ ﺍﻟﻄﻮﺍﺋــﻒ ﻭﺍﳌﺬﺍﻫﺐ ﺑﻌﺪ ﺃﻥ‬
‫ﻣﻘﻮﻟــﺔ " ﻣﺘﻰ ﺍﺳــﺘﻌﺒﺪﰎ ﺍﻟﻨﺎﺱ ﻭﻗﺪ ﻭﻟﺪﺗﻬﻢ ﺗﺎﺭﻳﺨﻴــﺔ ﺩﻓﻌــﺖ ﺍﻷﻣــﺔ ﻟﻬــﺎ ﻣــﻦ ﺣﺎﺿﺮﻫــﺎ ﻟــﻢ ﺗﻨﺞ ﺃﻱ ﻣﻦ ﺍﳊﻮﺍﻣﻞ ﺍﻟﺮﺋﻴﺴــﻴﺔ ) ﺍﳌﻜﺎﻧﻲ ـ‬
‫ﺃﻣﻬﺎﺗﻬﻢ ﺃﺣــﺮﺍﺭﺍ ﹰ " ﻟﻢ ﲡﺪ ﻟﻬﺎ ﻣﻮﻃﺊ ﻗﺪﻡ ﻓﻲ ﻭﻣﺴﺘﻘﺒﻠﻬﺎ ﻣﺎ ﻻ ﳝﻜﻦ ﺍﺣﺘﺴﺎﺑﻪ‪ ،‬ﻭﻟﻌﻞ ﺍﻟﻘﺎﺭﺉ ﺍﻟﺰﻣﺎﻧﻲ ـ ﺍﻟﺴــﻜﺎﻧﻲ ( ﻣــﻦ ﺍﻟﺘﺤﺮﻳﻒ ﻭﺍﻟﺘﺰﻭﻳﺮ‪،‬‬ ‫ﺍﻟﺜﻘﺎﻓــﺔ ﺍﻻﺳــﻼﻣﻴﺔ ﻭﺍﻹﻧﺴــﺎﻧﻴﺔ ﺍﻟﺘــﻲ ﺧﺮﺟﺖ ﻣﻦ‬
‫ﻳﺪﺭﻙ ﻣﻌﻨﺎ ﺃﻥ ﲢﺮﻳﺮ ﺍﻷﺭﺽ ﻳﺘﻄﻠﺐ ﻫﺪﻡ ﺍﻷﺭﺿﻴﺔ ﺇﻻ ﺃﻥ ﹾﺣﻔﻆ ﺍﷲ ﻋ ﹼﺰ ﹼ‬
‫ﻭﺟــﻞ ﻟﻜﺘﺎﺑﻪ ﺍﻟﻜﺮﱘ ﻳﺒﻘﻰ‬ ‫ﺛﻘﺎﻓﺘﻨﺎ‪ ،‬ﻓﺎﻻﺳﺘﺒﺪﺍﺩ ﻭﺍﻧﻌﺪﺍﻡ ﺍﳊﺮﻳﺎﺕ ﻗﺪ ﺍﺧﺘﻔﻰ‬
‫ﺗﻌﺎﻟﻴﻢ ﺍﻟﺴــﻤﺎﺀ ﻭﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺼﻠﺤﲔ ﻭﺍﳌﻌ ﹼﻠﻤﲔ ﺍﻟﺘﻲ‬
‫ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ ﻫﻮ ﺍﻷﻣﻞ ﻭﺷــﻌﺎﻉ ﺍﻟﻨﻮﺭ ﺍﻟﺬﻱ ﻳﹸﺮﲡﻲ‬ ‫ﻣﻦ ﺍﻟﻌﺎﻟﻢ ﺃﻭ ﻛﺎﺩ‪ ،‬ﺇﻻ ﺃ ﹼﻥ ﻫﺬﻩ ﺍﻷﻣﺔ ـ ﺍﻟﺘﻲ ﻋ ﹼﻠﻤﺖ ﺍﳌﻌﺮﻓﻴﺔ ﺍﳌﺰﻳﻔﺔ ﺍﻟﺘﻲ ﻭﻃﺄﺕ ﻻﺣﺘﻼﻝ ﺍﻷﺭﺽ‪.‬‬ ‫ﺷــﻊ ﻣﻦ‬ ‫ﺛﻢ ﺧﹸ ﺘﻤﺖ ﺑﺎﻟﻨﻮﺭ ﺍﻟﺬﻱ‬
‫ﹼ‬ ‫ﺍﻷﻣﺔ ﹼ‬
‫ﻧﺒﻌﺖ ﻓﻲ ﻫﺬﻩ ﹼ‬
‫ﺍﻟﻌﺎﻟــﻢ ﻣﻌﻨﻰ ﺍﳊﺮﻳﺔ ـ ﻗــﺪ ﹸﻛﺘﺐ ﻟﻬﺎ ﺃﻥ ﺗﻌﻴﺶ ﳒــﺪ ﺃﻥ ﺍﳌﻔﺎﻫﻴــﻢ ﺍﻷﺧﻼﻗﻴــﺔ ﺍﻟﺘــﻲ ﺟــﺎﺀ ﺑﻬﺎ ﻣﻦ ﺧﻼﻟﻪ ﺍﻟﺘﻮﻓﻴــﻖ ﻹﺻﻼﺡ ﻛﻞ ﹶ‬
‫ﻋﻄﺐ‪ ،‬ﺑﻌﺪ ﺃﻥ‬
‫ﻣﺪﻳﻨﺔ ﺍﻟﺮﺳﻮﻝ )ﺹ( ﻫﻲ ﺍﻟﺘﻲ ﺃﻋﻄﺖ ﺍﻟﻌﺎﻟﻢ ﹼ‬
‫ﲢﻀﺮﻩ‬
‫ﺗﺪﻋــﻲ ﻣﻌﺮﻓﺔ ﺍﳊﻘﻴﻘﺔ‬ ‫ﻛﺤﺎﻝ ﺃﻭﺭﻭﺑﺎ ﻓﻲ ﻗﺮﻭﻧﻬﺎ ﺍﻟﻮﺳﻄﻰ‪ ،‬ﻭﻟﻌﻞ ﺍﻟﻘﺎﺭﺉ ﺍﻟﻘــﺮﺁﻥ ﻗﺪ ﺃﺻﺒــﺢ ﻛﺜﻴ ﹸﺮﻫــﺎ ﻣﻔﺎﻫﻴﻢ ﺳــﺎﺋﺪﺓ ﺗﺮﻓــﻊ ﻋﻨﻪ ﺃﻳــﺔ ﻭﺻﺎﻳﺔ ﹼ‬
‫ﻭﺭﻗﻴﻪ‪ ،‬ﻭﻫﻲ ﺍﻟﺘﻲ ﺗﺪﻳﻦ ﻟﻬــﺎ ﺣﻀﺎﺭﺓ ﺍﻟﻐﺮﺏ ﺍﳌﻌﺎﺻﺮﺓ‬
‫ﻓﻲ ﺍ‪‬ﺘﻤﻌــﺎﺕ ﺍﻟﻐﺮﺑﻴﺔ‪ ،‬ﺑﻞ ﻭﻋﻠﻮﻣــﺎ ﹰ ﺗﺪ ﹼﺭﺱ ﻓﻲ ﺍﳌﻄﻠﻘﺔ‪.‬‬ ‫ﻳﺪﺭﻙ ﺻﻮﺭﺓ ﺍﻟﻨﺘﺎﺋﺞ ﺍﻟﺘﻲ ﳝﻜﻦ ﺃﻥ ﺗﺘﻤﺨﺾ ﻋﻦ‬
‫ﻓﻲ ﻣﺎ ﻭﺻﻠﺖ ﺍﻟﻴﻪ‪،‬‬
‫ﺃﻣﺮﺍﺽ ﺍﻹﺳﺮﺍﻑ ﻓﻲ ﺍﻷﻛﻞ ﻭﺍﻟﺸﺮﺏ‪ ،‬ﺇﺫﻥ ﺍﻷﺻﻞ‬ ‫ﺭﺯﻗﻬﻢ ﻓﻘﺪ ﻋﻤﻞ ﺃﻧﺒﻴﺎﺀ ﺍﷲ ﻭﺃﻭﻟﻴﺎﺅﻩ ﻓﻲ ﺍﻟﺮﻋﻲ ﻋﻦ ﻗﺪﺭ ﻣــﻦ ﻋﻘﻠﻪ ﻭﺗﻔﻜﻴﺮﻩ ﺍﳌﻨﻄﻘﻲ ﺑﺤﺜﺎ ﹰ ﻋﻦ‬
‫ﻓﻲ ﺍﻻﺳﺘﺸﻔﺎﺀ ﺑﺎﻟﻘﺮﺁﻥ ﻋﻤﻠﻲ ﻭﻟﻴﺲ ﻧﻈﺮﻱ‪ ،‬ﺇ ﹼﻥ‬ ‫ﻋﻼﺝ ﺳــﺮﻳﻊ ﳌﺮﺿﻪ ﺧﺼﻮﺻــﺎ ﺇﺫﺍ ﻣﺎ ﻃﺎﻝ ﺃﻣﺪﻩ‬ ‫ﻭﺍﻟﺘﺠــﺎﺭﺓ ﻭﺍﻟﻨﺠﺎﺭﺓ ﻭﺍﳊــﺪﺍﺩﺓ ﻭﺍﻟﻔﻼﺣﺔ ﺣﺘﻰ ﺃﻥ‬
‫ﺑﺄﻱ ﺷــﻲﺀ ﺃﻥ ﻳﻔﻌﻞ ﺍﳌﻌﺎﺟﺰ‪،‬‬
‫ﻣﻦ ﻃﺒﻴﻌﺔ ﺍﻹﳝﺎﻥ ﹼ‬ ‫ﻭﻛﺎﻥ ﺩﺍﺅﻩ ﻋﻀﺎﻻ!‬ ‫ﺃﺣﺪ ﺷــﻴﻮﺥ ﺍﳌﺘﺼﻮﻓﺔ ﻟﻘﻲ ﺍﻹﻣــﺎﻡ ﺍﻟﺒﺎﻗﺮ)ﻉ(‬
‫ﻳﻮﻣﺎ ﹰ ﻓﻲ ﺑﻌﺾ ﻧﻮﺍﺣﻲ ﺍﳌﺪﻳﻨﺔ ﻓﻲ ﺳــﺎﻋﺔ ﺣﺎﺭﺓ ﻟﻘﺪ ﺟﻌﻞ ﺍﻟﺒﻌــﺾ ﻣﻦ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﺎﺩﺓ ﻭﻟﻬــﺬﺍ ﻛﺎﻥ ﺍﻟﻌﻼﺝ ﺍﻟﻨﻔﺴــﻲ ﺑﺎﻟﻮﻫــﻢ ﻳﹸﻌﺎﻟﺞ‬
‫ﻭﻗﺪ ﺗﺼ ﹼﺒﺐ ﻋﺮﻗﺎ ﹰ ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﺷــﻴﺦ ﻣﻦ ﺃﺷــﻴﺎﺥ ﺭﺍﺑﺤــﺔ ﻟﻌﻴﺎﺩﺗــﻪ ﺍﻟﻄﺒﻴﺔ ﻣﺴــﺘﻐﻼﹰ ﺑﺬﻟﻚ ﺇﳝﺎﻥ ﺍﻟﻜﺜﻴــﺮ ﻣﻦ ﺃﻣﺮﺍﺽ ﺍﳉﺴــﺪ‪ ،‬ﻷﻧﹼــﻪ ﻳﻌﺘﻤﺪ ﻋﻠﻰ‬
‫ﺍﳌﻘﺪﺱ ﻟﺪﻳﻪ ﻭﺭﻏﺒﺘﻪ ﻓﻲ ﻗﻨﺎﻋــﺔ ﺍﻟﻨﻔﺲ ﺑﻘﺪﺭﺗﻬﺎ ﻋﻠﻰ ﺗﺮﻣﻴﻢ ﺟﺴــﺪﻫﺎ‪،‬‬
‫ﹼ‬ ‫ﻗﺮﻳــﺶ ﻓﻲ ﻫﺬﻩ ﺍﻟﺴــﺎﻋﺔ ﻋﻠﻰ ﻫــﺬﻩ ﺍﳊﺎﻝ ﻓﻲ ﺍﳌﺮﻳﺾ ﺑﻬﺬﺍ ﺍﻟﻜﺘــﺎﺏ‬
‫ﺣﺪ ﻵﻻﻣﻪ! ﻓﻤﻘﺎﺑﻞ ﻛﺘﺎﺑﺔ ﺍﻵﻳﺔ ﻓﻜﻴــﻒ ﻟﻮ ﻛﺎﻥ ﺃﻣﺮﺍ ﹰ ﻛﺎﻹﳝﺎﻥ ﺑﻘــﺮﺁﻥ ﺃﻭ ﺑﺪﻋﺎﺀ ﺃﻭ‬
‫ﺍﻟﺸﻔﺎﺀ ﻭﻭﺿﻊ ﹼ‬ ‫ﻃﻠﺐ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﺃﺭﺃﻳﺖ ﻟﻮ ﺟﺎﺀ ﺃﺟﻠﻚ ﻭﺃﻧﺖ ﻋﻠﻰ ﻫﺬﻩ‬
‫ﻣﻘــﺪﺱ؟! ﻟﻜﻦ ﺗﻌﻠﻴﻖ‬
‫ﹼ‬ ‫ﺃﻱ ﺷــﻲﺀ‬
‫ﻳﺤﺪﺩﻩ ﻧﻮﻉ ﺑﺤﺠﺮ ﻛﺮﱘ ﺃﻭ ﹼ‬
‫ﺃﻭ ﻗﺮﺍﺀﺗﻬــﺎ ﻻﺑﺪ ﻣﻦ ﺩﻓﻊ ﺍﻷﺟــﺮ ﺍﻟﺬﻱ ﹼ‬ ‫ﺍﳊﺎﻝ ﻣﺎ ﻛﻨــﺖ ﺗﺼﻨﻊ؟ ﻓﺮ ﹼﺩ ﻋﻠﻴــﻪ‪" :‬ﻟﻮ ﺟﺎﺀﻧﻲ‬
‫ﺍﻟﺸــﻔﺎﺀ ﻋﻠﻰ ﺗﻼﻭﺓ ﺍﻵﻳﺎﺕ ﻧﻔﺴﻬﺎ ﺑﺪﻭﻥ ﻣﺮﺍﺩﻫﺎ‬ ‫ﻭﺃﻧﺎ ﻋﻠــﻰ ﻫﺬﻩ ﺍﳊﺎﻝ ﺟﺎﺀﻧﻲ ﻭﺃﻧــﺎ ﻓﻲ ﻃﺎﻋﺔ ﻣﻦ ﺍﻟﻌﻤــﻞ ﺩﻭﻥ ﺍﻟﻨﻈــﺮ ﻓﻲ ﺃﻫﻠ ﹼﻴﺔ ﺻﺎﺣﺒــﻪ‪ ،‬ﻣﻊ ﺃﻥ‬
‫ﺃﺧــﺬ ﺍﳌﺎﻝ ﻓﻲ ﺣــﺪ ﺫﺍﺗﻪ ﻋﻠﻰ ﻫــﺬﺍ ﺍﻟﻌﻤﻞ ﹲ‬
‫ﺩﻟﻴﻞ ﺍﻟﻔﻌﻠــﻲ ﻭﻫﻮ ﺇﳝــﺎﻥ ﺍﳌﺮﻳﺾ ﺑﺎﻟﻘــﺪﺭﺓ ﺍﻟﻌﻼﺟﻴﺔ‬ ‫ﹼ‬
‫ﺃﻛــﻒ ﺑﻬﺎ ﻧﻔﺴــﻲ ﻭﻋﻴﺎﻟﻲ ﻋﻨﻚ‬ ‫ﻃﺎﻋــﺎﺕ ﺍﷲ‬
‫ﺻﺤﻴﺢ ﺃ ﹼﻥ ﺍﻟﻘﺮﺁﻥ ﻳﻘﻮﻝ ﻋﻦ ﺍﻟﺬﺍﺗﻴــﺔ‪ ،‬ﻓﻴــﻪ ﻣﺠﺎﺯﻓﺔ ﺑﻜﺘــﺎﺏ ﺍﷲ ﻭﺗﻌﺮﻳﻀﻪ‬
‫ﹲ‬ ‫ﻭﻋﻦ ﺍﻟﻨــﺎﺱ‪ ،‬ﻭﺇﳕﺎ ﻛﻨﺖ ﺃﺧﺎﻑ ﺍﳌــﻮﺕ ﻟﻮ ﺟﺎﺀﻧﻲ ﻋﻠــﻰ ﻋﺪﻡ ﺍﻷﻫﻠﻴﺔ‪،‬‬
‫ﺷ ﹶﻔﺎ ﹲﺀ ﻭﹶﺭ ﹶ ﹾﺣ ﹶﻤ ﹲﺔ ﻟﻼﺳــﺘﺨﻔﺎﻑ‪ ،‬ﻷﻧﹼــﻪ ﻳﹸﻮﺿﻊ ﻓﻲ ﻏﻴــﺮ ﻣﻮﺿﻌﻪ‪،‬‬ ‫ﻧﻔﺴﻪ‪) :‬ﻭﹶﻧﹸ ﹶﻨﺰﱢ ﹸﻝ ﹺﻣ ﹶﻦ ﺍﻟﹾ ﹸﻘﺮﹾ ﹺ‬
‫ﺁﻥ ﹶﻣﺎ ﹸﻫ ﹶﻮ ﹺ‬ ‫ﻭﺃﻧﺎ ﻋﻠﻰ ﻣﻌﺼﻴﺔ ﻣﻦ ﻣﻌﺎﺻﻲ ﺍﷲ"‪.‬‬
‫ﻭﺍﻟﺪﺟﺎﻟﲔ‪ ،‬ﻭﻗﺪ‬
‫ﹼ‬ ‫ﲔ()ﺍﻹﺳــﺮﺍﺀ‪ ،(٨٢ :‬ﻭ) ﹸﻗ ﹾﻞ ﹸﻫــ ﹶﻮ ﻟﹺﻠﱠ ﹺﺬﻳ ﹶﻦ ﺁ ﹶﻣﻨﹸﻮﺍ ﻻﺳ ﹼﻴﻤﺎ ﻣﻦ ﻗﺒﻞ ﺍﳌﺴــﺘﻨﻔﻌﲔ‬ ‫ﻟﻘﺪ ﻛﺎﻥ ﺍﳊﺮﺹ ﻋﻠﻰ ﻋﺪﻡ ﺍﺳــﺘﻐﻼﻝ ﺍﻟﺪﻳﻦ ﻣﻦ ﻟﹺﻠﹾ ﹸﻤ ﹾﺆ ﹺﻣ ﹺﻨ ﹶ‬
‫ﺗﻮﻋــﺪ ﺍﷲ ﺳــﺒﺤﺎﻧﻪ ﺑﺎﻟﻮﻳــﻞ ﺍﻟﺬﻳــﻦ ﻳﺠﻌﻠﻮﻥ‬ ‫‪ ،(٤٤‬ﻓﺎﻟﺸــﻔﺎﺀ ﻣﻮﺟﻮﺩ‬ ‫ﻔﺎ ﹲﺀ()ﻓﺼﻠﺖ‪:‬‬
‫ﺷــ ﹶ‬
‫ﻭﹶ ﹺ‬ ‫ﺃﺟﻞ ﺗﺄﻣــﲔ ﻟﻘﻤﺔ ﺍﻟﻌﻴﺶ ﲡﺴــﻴﺪﺍ ﹰ ﻋﻤﻠﻴﺎ ﹰ ﻓﻲ ﹸﻫــﺪ ﹰﻯ‬
‫ﻓﻲ ﺍﻟﻘــﺮﺁﻥ ﻭﻟﻜ ﹾﻦ ﺿﻤﻦ ﻣﻌﺎﺩﻟــ ﹴﺔ ﻳﺪﺧﻞ ﺍﻹﳝﺎﻥ ﻣــﻦ ﻛﺘﺎﺑﻪ ﻣــﺎﺩﺓ ﻟﻺﺛﺮﺍﺀ ﺍﻟﺪﻧﻴﻮﻱ ﻋﻠﻰ ﺣﺴــﺎﺏ‬ ‫ﺣﻴﺎﺓ ﻫــﺆﻻﺀ ﺍﻟﻌﻈﻤــﺎﺀ‪ ،‬ﻷ ﹼﻥ ﺍﳊﺎﺟــﺔ ﺇﻟﻰ ﺍﻟﺪﻳﻦ‬
‫ﺸ ﹶــﺘ ﹸﺮﻭﺍ ﺑ ﹺ ﹺﻪ ﺛ ﹶ ﹶﻤﻨﺎ ﹰ‬‫ﻓﻄﺮﻳﺔ ﻭﺍﻟﻨﺎﺱ ‪-‬ﻣﻬﻤــﺎ ﻛﺎﻧﺖ ﺩﺭﺟﺔ ﺗﺪﻳﻨﻬﻢ ـ ﻋﻨﺼﺮﺍ ﹰ ﺃﺳﺎﺳــﻴﺎ ﹰ ﻓﻲ ﺃﺣﺪ ﻃﺮﻓﻴﻬــﺎ‪ ،‬ﻭﻟﻴﺲ ﻫﻮ ﺍﶈﺘﺎﺟﲔ ﻭﺍﻟﻄﺎﻟﺒﲔ ﻟﺒﺮﻛﺘﻪ )ﻟﹺ ﹶﻴ ﹾ‬

‫ﻳﺮﻳﺪﻭﻥ ﺇﺷﺒﺎﻉ ﻋﺎﻃﻔﺘﻬﻢ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﻟﻔﻄﺮﺓ ﺍﻟﺘﻲ ﻣﻦ ﻧﻮﻉ ﺍﻟﻌﺴــﻞ ﺍﻟﺬﻱ ﻓﻴﻪ ﺷﻔﺎﺀ ﻟﻠﻨﺎﺱ‪ ..‬ﻛﻞ ﹶﻗﻠﹺﻴﻼﹰ ﹶﻓ ﹶﻮﻳ ﹾ ﹲﻞ ﻟﹶ ﹸﻬ ﹾﻢ ﹺﳑﱠﺎ ﹶﻛ ﹶﺘ ﹶﺒ ﹾﺖ ﺃﻳ ﹾ ﹺﺪ ﹺ‬
‫ﻳﻬ ﹾﻢ ﻭﹶﻭﹶﻳ ﹾ ﹲﻞ ﻟﹶ ﹸﻬ ﹾﻢ ﹺﳑﱠﺎ‬
‫ﺍﻟﺸﺪﺓ ﺑﺄﻭﺍﻣــﺮﻩ ﻭﺍﳌﻨﺘﻬــﲔ ﻋﻦ ﻧﻮﺍﻫﻴﻪ‪ ،‬ﻭﻟﻴﺲ ﺷــﻔﺎﺅﻩ ﺇﻥ ﻧﺼﻴﺐ ﺍﳌﺼﺎﺑﲔ ﺑﺎﻷﻣﺮﺍﺽ ﺍﻟﻨﻔﺴﻴﺔ ﻣﻦ‬
‫ﹶ‬
‫ﻥ()ﺍﻟﺒﻘﺮﺓ‪ :‬ﻣﻦ ﺍﻵﻳﺔ‪(٧٩‬‬ ‫ﺴ ﹸﺒﻮ ﹶ‬ ‫ﹸﻓﻄﺮﻭﺍ ﻋﻠﻴﻬﺎ‪ ،‬ﻛﻤﺎ ﺃﻧﻬﻢ ﺑﺤﺎﺟﺔ ﺇﻟﻰ ﺍﻟﺮﺟﻮﻉ ﺇﻟﻰ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺇﳕﺎ ﺷــﻔﺎﺅﻩ ﻟﻠﻤﺆﻣﻨﲔ ﺑــﻪ‪ ..‬ﺍﻟﻌﺎﻣﻠﲔ ﻳ ﹶ ﹾﻜ ﹺ‬
‫ﹼ‬ ‫ﻭﺟﻞ )ﺍﻟﻘﻮﺓ ﺍﳌﻄﻠﻘﺔ( ﻓﻲ ﺣﺎﻝ‬‫ﺍﷲ ﻋ ﹼﺰ ﹼ‬
‫ﻓﻲ ﺍﻷﺳــﺎﺱ ﻣﺘﻮﺟﻬﺎ ﹰ‬ ‫ﳝــﻦ ﻋﻠﻴﻬﻢ‬
‫ﻭﺍﻟﻌﺠــﺰ ﻭﺍﻟﻔﻘــﺮ ﻭﺍﳌــﺮﺽ ﺭﺟﺎﺀ ﺃﻥ ﹼ‬
‫ﺇﻟﻰ ﺃﻣﺮﺍﺽ ﺍﳉﺴﻢ ﻭﺇ ﹾﻥ‬ ‫ﺑﺎﻟﺮﺧﺎﺀ ﻭﺍﻟﻘــﻮﺓ ﻭﺍﻟﻐﻨﻰ ﻭﺍﻟﺼﺤﺔ‪ ،‬ﳑﺎ ﻳﺠﻌﻠﻬﻢ‬
‫ﺣﺼﻞ ﺫﻟﻚ ﺗﺒﻌــﺎﹰ‪ ،‬ﻭﺇﳕﹼ ﺎ‬ ‫ﻋﺮﺿــﺔ ﻟﻼﺳــﺘﻐﻼﻝ ﻣﻦ ﻗﺒــﻞ ﺃﺩﻋﻴــﺎﺀ ﺍﳌﻌﺮﻓﺔ‬
‫ﺇﻟــﻰ ﺃﻣــﺮﺍﺽ ﺍﻟﻘﻠــﻮﺏ‬ ‫ﻭﺍﳌﻨﺰﻟﺔ ﻋﻨﺪ ﺍﷲ ﺳــﺒﺤﺎﻧﻪ‪ ،‬ﺍﻟﺬﻳــﻦ ﺟﻌﻠﻮﺍ ﻣﻦ‬
‫ﻭﺍﻟﺘــﻲ‬ ‫ﻭﺍﻟﻨﻔــﻮﺱ‬ ‫ﺃﻧﻔﺴﻬﻢ ﻣﺴﻴﺢ ﻫﺬﺍ ﺍﻟﻌﺼﺮ‪ ..‬ﹼ‬
‫ﻳﺪﻋﻮﻥ ﺍﻟﻘﺪﺭﺓ‬
‫ﺗﻨﻌﻜــﺲ ﺁﺛﺎﺭﻫــﺎ ﻋﻠﻰ‬ ‫ﻋﻠــﻰ ﺇﺑــﺮﺍﺀ ﺍﻷﻛﻤﻪ ﻭﺍﻷﺑــﺮﺹ ﺑﺈﺫﻧــﻪ‪ ،‬ﻭﺧﺰﻋﺒﻠﺔ‬
‫ﺳﺒﻞ ﺍﻟﻨﺠﺎﺡ! ﺍﳉﺴﻢ ﺣﺘﻤﺎ‪.‬‬
‫ﺍﳉﻦ ﻭﺍﻟﺸــﻴﺎﻃﲔ ﻭﺗﻮﻓﻴﻖ ﹸ‬
‫ﺇﺧﺮﺍﺝ ﹼ‬
‫ﻭﻳﺴــﺘﺤﺼﻠﻮﻥ ﻣﻘﺎﺑﻞ ﺫﻟﻚ ﺃﻣﻮﺍﻻ ﹰ ﺗﺒﻬﻆ ﺟﻴﺐ )ﻭﹶ ﹸﻛ ﹸﻠﻮﺍ ﻭﹶ ﹾ‬
‫ﺍﺷــﺮﹶﺑﹸﻮﺍ ﻭﹶﻻ‬
‫ﹸﺴــﺮﹺ ﹸﻓﻮﺍ ﺇﹺﻧ ﱠــ ﹸﻪ ﻻ ﻳﹸ ﹺﺤ ﱡ‬
‫ــﺐ‬
‫ﲔ ( ) ﺍﻷﻋﺮﺍﻑ‪(٣١ :‬‬
‫ﺍﻟﻐﻨﻲ ﻭﺍﻟﻔﻘﻴﺮ ﻋﻠﻰ ﺍﻟﺴﻮﺍﺀ‪ ،‬ﻭﻟﻮ ﺍﻗﺘﺼﺮ ﺍﻟﺴﻠﺐ ﺗ ﹾ‬
‫ﺭﺳﻮﻝ ﺍﷲ)ﺹ(‪} :‬ﻋ ﹼﻠﻢ ﺍﷲ ﺗﻌﺎﻟﻰ ﺁﺩﻡ ﺃﻟﻒ ﺣﺮﻓﺔ ﻣﻦ ﺍﳊﹺﺮﹶﻑ ﻭﻗﺎﻝ ﻟﻪ‪ :‬ﹾ‬
‫ﻗﻞ ﻟﻮﻟﺪﻙ‬ ‫ﻗﺎﻝ‬
‫ﺴــﺮﹺ ﹺﻓ ﹶ‬ ‫ﻋﻠﻰ ﺍﻷﻣﻮﺍﻝ ﻟﻬﺎﻥ ﺍﻷﻣﺮ ﻭﻟﻜﻨﻬﻢ ﻳﺴﻠﺒﻮﻥ ﺑﺬﻟﻚ ﹾﺍﳌ ﹸ ﹾ‬
‫ﻭﺫﺭﻳﺘﻚ‪ :‬ﺇ ﹾﻥ ﻟﻢ ﺗﺼﺒﺮﻭﺍ ﻓﺎﻃﻠﺒﻮﺍ ﺍﻟﺪﻧﻴﺎ ﺑﻬﺬﻩ ﺍﳊﹺﺮﹶﻑ ﻭﻻ ﺗﻄﻠﺒﻮﻫﺎ ﺑﺎﻟﺪﻳﻦ‪ ،‬ﻓﺈ ﹼﻥ ﹼ‬
‫ﺍﻟﺪﻳﻦ ﻟﻲ ﻭﺣﺪﻱ‬
‫ﻋﻘﻮﻝ ﺍﻟﻨﺎﺱ ﻭﻳﻔﺴــﺪﻭﻥ ﻋﻘﺎﺋﺪﻫﻢ‪ ،‬ﻭﻟﻴﺲ ﺫﻟﻚ ﺗﻮﺟﻴﻪ ﺗﺮﺑــﻮﻱ ﻭﺻﺤﻲ‬
‫ﻭﻳﻞ ﻟﻪ{‬
‫ﻭﻳﻞ ﳌﻦ ﻃﻠﺐ ﺍﻟﺪﻧﻴﺎ ﺑﺎﻟﺪﻳﻦ‪ ،‬ﹲ‬
‫ﺧﺎﻟﺼﺎ‪ ،‬ﹲ‬
‫ﻳﻘﻲ ﺍﻹﻧﺴــﺎﻥ ﻣﻦ ﻛﺜﻴﺮ‬ ‫ﺑﺎﻷﻣﺮ ﺍﻟﻬﲔ ﻭﻫﻮ ﻋﻨﺪ ﺍﷲ ﻋﻈﻴﻢ ﺃﻥ ﻳﹸﺴﺘﻐﻔﻞ‬
‫ﻭﺃﻗــﺪﺱ ﻭﻇﻴﻔــﺔ ﺍﺿﻄﻠﻌﻮﺍ ﺑﻬﺎ ﻭﻫــﻲ ﺗﺒﻠﻴﻎ‬ ‫ﻓﺘﺢ ﺍﷲ ﺳــﺒﺤﺎﻧﻪ ﺃﺑﻮﺍﺏ ﻃﻠــﺐ ﺍﻟﺮﺯﻕ ﺍﳊﻼﻝ‬
‫ﺍﻟﻨــﺎﺱ ﻓﻲ ﺩﻳﻨﻬــﻢ ﻭﻋﻘﻮﻟﻬﻢ ﻋﻨــﺪ ﺣﺎﺟﺘﻬﻢ ﻣــﻦ ﺍﻷﻣــﺮﺍﺽ‪ ،‬ﻓﻜﻴﻒ‬
‫ﻭﺣﺚ ﻋﻠﻴﻪ ﺩﻳﻨــﻪ ﺍﳊﻨﻴﻒ ﺍﻟﺮﺳــﺎﻟﺔ‪ ،‬ﻭﺇﳕﹼ ﺎ ﺃﺟﺮﻫﻢ ﻋﻠﻰ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻗﺎﻝ‬ ‫ﹼ‬ ‫ﻋﻠــﻰ ﻣﺼﺎﺭﻳﻌﻬــﺎ‪،‬‬
‫ﺍﳌﺎﺳــﺔ ﻟﻠﻤﺴــﺎﻋﺪﺓ ﻓﻲ ﺍﳋﻼﺹ ﻣﻦ ﺍﳌﺸﺎﻛﻞ ﳌ ﹶ ﹾﻦ ﻟﻢ ﻳﻠﺘﺰ ﹾﻡ ﺑﻪ ﻓﺄﹸﺻﻴﺐ‬
‫ﺑﺎﳌــﺮﺽ ﺃﻥ ﻳﺘﺨــﺬ ﻣــﻦ‬ ‫ﺍﻟﺘﻲ ﺗﺆ ﹼﺭﻗﻬﻢ‪ ،‬ﻓﺈﻥ ﺍﻹﻧﺴــﺎﻥ ﺣﲔ ﺍﳌﺮﺽ ـ ﻣﺜﻼـ‬
‫ﺳــﺄﹶﻟﹸ ﹸﻜ ﹾﻢ ﹶﻋﻠﹶ ﹾﻴ ﹺﻪ ﹺﻣ ﹾﻦ ﺃ ﹶ ﹾﺟ ﹴﺮ ﺇ ﹺ ﹾﻥ ﺃ ﹶ ﹾﺟﺮﹺ ﹶﻱ‬ ‫ﻭﻋــﺪ ﺍﻟﻜﺎ ﹼﺩ ﻋﻠــﻰ ﻋﻴﺎﻟﻪ ﻛﺎ‪‬ﺎﻫﺪ ﻓﻲ ﺳــﺒﻴﻞ ﺗﻌﺎﻟﻰ‪) :‬ﻭﹶ ﹶﻣﺎ ﺃ ﹶ ﹾ‬‫ﹼ‬

‫ﻳﻜــﻮﻥ ﻓــﻲ ﺃﺿﻌﻒ ﺣﺎﻻﺗﻪ ﺟﺴــﻤﻴﺎ ﹰ ﻭﻧﻔﺴــﻴﺎ ﹰ ﺍﻟﻘــﺮﺁﻥ ﺭﻗﻴــ ﹰﺔ ﻃﻠﺒــﺎ ﹰ‬ ‫ﲔ( )ﺍﻟﺸــﻌﺮﺍﺀ‪ (١٠٩:‬ﻭﻗﺪ ﺗﻜﺮﺭﺕ‬ ‫ﻳﺠﻌﻞ ﻣﻦ ﺑﲔ ﺃﺳــﺎﻟﻴﺐ ﻃﻠﺐ ﺍﻟﺮﺯﻕ ﺇ ﹺ ﱠﻻ ﹶﻋﻠﹶﻰ ﺭ ﹶ ﱢﺏ ﺍﻟﹾ ﹶﻌ ﹶﺎﳌ ﹺ ﹶ‬
‫ﹾ‬ ‫ﺍﷲ‪ ،‬ﻭﻟﻢ‬
‫ﺳﺪ ﺍﻟﺒﺎﺏ ﺃﻣﺎﻡ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻧﻔــﺲ ﺍﻟﺼﻴﻐﺔ ﻓﻲ ﺳــﻮﺭﺓ ﺍﻟﺸــﻌﺮﺍﺀ ﺧﻤﺲ‬
‫ﺍﻻﺳﺘﺮﺯﺍﻕ ﺑﺎﻟﺪﻳﻦ ﺑﻞ ﹼ‬
‫ﻭﺫﻫﻨﻴــﺎ ﹰ ﻭﻳﻜــﻮﻥ ﻣﺴــﺘﻌﺪﺍ ﹰ ﺑﻞ ﻣﻀﻄــﺮﺍ ﹰ ﻟﺪﻓﻊ ﻟﻠﺸﻔﺎﺀ؟!‪..‬ﺇﳝﺎﻧﻪ ﺑﻬﺬﻩ‬
‫ﻣﺮﺍﺕ ﻋﻠﻰ ﻟﺴــﺎﻥ ﻧــﻮﺡ ﻭﻫﻮﺩ ﻭﺻﺎﻟــﺢ ﻭﻟﻮﻁ‬ ‫ﻣﻦ ﺍﻻﺳــﺘﻐﻼﻝ ﻟﻠﺪﻳﻦ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ ﻭﺍﺿﺤﺎ ﹰ ﻋﻠﻰ‬
‫ﺍﻵﻳﺔ ﻳﻌﻨــﻲ ﺍﻟﻌﻤﻞ ﺑﻬﺎ‬ ‫ﲢﻤﻞ ﺗﺒﻌﺎﺕ‬
‫ﺍﻟﻜﺜﻴــﺮ ﻣﻦ ﺍﳌــﺎﻝ ﺇﻥ ﹸﻭﺟﺪ‪ ،‬ﻭﺇ ﹾﻥ ﻋــ ﹼﺰ ﹼ‬
‫ﻟﺴﺎﻥ ﺭﺳﻠﻪ ﺍﻟﺬﻳﻦ ﺻﺮﺣﻮﺍ ﺑﺄﻧﻬﻢ ﻻ ﻳﻨﺘﻈﺮﻭﻥ ﻭﺷﻌﻴﺐ )ﻉ( ﺗﺄﻛﻴﺪﺍ ﹰ ﻋﻠﻰ ﻋﺪﻡ ﺗﻘﺎﺿﻲ ﺍﻷﺟﺮ‬
‫ﻓﺘﻜﻮﻥﻟﻪﺷﻔﺎ ﹰﺀ ﻣﻦﻛﻞ‬ ‫ﺍﻻﻗﺘﺮﺍﺽ ﻣﻦ ﺍﻵﺧﺮﻳﻦ ﺑﻬﺪﻑ ﺍﻟﻌﻼﺝ‪ ،‬ﻭﻗﺪ ﻳﺘﻨﺎﺯﻝ‬
‫ﻋﻠﻰ ﺇﺑــﻼﻍ ﺍﻟﻨــﺎﺱ ﺗﻌﺎﻟﻴﻢ ﺩﻳﻨﻬــﻢ‪ ،‬ﻭﻟﺘﺄﻣﲔ‬ ‫ﻣﻦ ﺃﻗﻮﺍﻣﻬﻢ ﺟﺰﺍ ﹰﺀ ﻭﻻ ﺷــﻜﻮﺭﺍ ﹰ ﻣﻘﺎﺑﻞ ﺃﺷﺮﻑ‬
 ‫ﺍﻟﻄﺮﻳﻘــﺔ ﺃﻓﺮﻏﻪ ﻣﻦ ﺭﺳــﺎﻟﺘﻪ ﺍﻟﺴــﺎﻣﻴﺔ ﻭﺇﺭﺷﺎﺩﻫﻢ ﺇﻟﻰ ﻃﺮﻳﻘﺔ ﺃﺩﺍﺀ ﻣﻨﺎﺳﻜﻬﻢ ﻓﻲ ﹴ‬
‫ﺣﺞ‬
‫ﻛﻮﻧــﻪ ﻫــﺪ ﹰﻯ ﻭﺷــﻔﺎ ﹰﺀ ﻭﺭﺣﻤــ ﹰﺔ ﻟﻠﻤﺆﻣﻨــﲔ ﺃﻭ ﻋﻤــﺮﺓ ﻣﻊ ﺭﺅﻳﺔ ﺍﺳــﺘﺤﻘﺎﻕ ﺫﻟــﻚ ﺍﻷﺟﺮ ﻋﻠﻰ‬
‫ﹼ‬
‫ﻭﻟﻌﻞ‬ ‫ﻭﻣﻮﻋﻈ ﹰﺔ ﻟﻠﻨــﺎﺱ ﺃﺟﻤﻌﲔ‪ ،‬ﻭﻣــﻦ ﻣﻨﻬﺠﻴﺘﻪ ﺗﻠــﻚ ﺍﻷﻋﻤﺎﻝ ﻭﻛﺄﻧﻬﺎ ﻣﻦ ﺃﻋﻤﺎﻝ ﺍﻟﺘﺠﺎﺭﺓ!‬
‫ﻫﺬﺍ ﻣﺎ ﻓﺘﺢ ﺍﻟﺒﺎﺏ ﻷﺭﺑﺎﺏ ﺍﻟﺘﺠﺎﺭﺓ ﺃ ﹾﻥ ﻳﺴــﺘﻐﻠﻮﺍ‬ ‫ﺍﳌﻨﻄﻘﻴﺔ ﺍﻟﺮﺻﻴﻨﺔ ﻓــﻲ ﺍﻟﺘﻌﺎﻃﻲ ﻣﻊ ﻣﺨﺘﻠﻒ‬
‫ﺍﺧﺘﺮ ﺍﻧﺪﻓﺎﻋﻚ ﺑﺎﶈ ﹼﺒﺔ ﺃﻭ ﺑﺎﻟﻌﺼﺎ ﻷﻧﹼﻚ ﺳﺎﺋ ﹲﺮ ﻓﺘﺢ ﺑﺎﺏ ﻟﻠﺘﺼﺎﻓﻲ ﻭﺍﻥ ﻛﺎﻥ ﺻﺪﺭﹸ ﺍﻵﻳﺔ‪ ،‬ﻗﺪ‬ ‫ﻛﻌﺎﻟــﻢ ﺿﺎﻉ ﺑﲔ ﺍﳌﻨﺎﺳــﺒﺎﺕ ﺍﻟﺪﻳﻨﻴــﺔ ﻭﺯﻳــﺎﺭﺓ ﺍﻟﺒﻘﺎﻉ ﺍﳌﻘﺪﺳــﺔ‬
‫ﹴ‬ ‫ﻣﻨﺎﺣــﻲ ﺍﳊﻴــﺎﺓ ﻓﺒﺎﺕ ﺣﺎﻟــﻪ‬
‫ﺃﺳﺲ ﻟﻘﺎﻧﻮﻥ ﺍﻟﻌ ﹾﺪﻝ ﺑﺎ‪‬ﺎﺯﺍﺓ ﺑﺎﳌﺜﻞ ﺍﻟﺬﻱ ﻏﺎﻟﺒﺎ ﹰ ﺗﻘﻒ ﺗﺮﻛﻴﺒﺔ ﻧﻔﺴﻴﺔ ﺣﺎﻛﻤﺔ ﻷﻓﺮﺍﺩ ﺍ‪‬ﺘﻤﻊ ﻓﻲ‬
‫ﹼ‬ ‫ﺳﺎﺋﺮ‪ ،‬ﻓﻌﺒﺎﺩ ﹸﺓ ﺍﻷﺣﺮﺍﺭ ﻭﻋﺒﺎﺩﺓ ﺍﻟﻌﺒﻴﺪ ﻓﺮﱠﻕ ﺑﻴﻨﻬﺎ‬ ‫ﻟﻠﺘﺮﻭﻳــﺞ ﻟﺒﻀﺎﺋﻌﻬﻢ ﻭﺧﺪﻣﺎﺗﻬﻢ ﻣﺤ ﹼﻮﻟﲔ ﺗﻠﻚ‬ ‫ﺟﻬﺎﻝ ﻗﻮﻣﻪ‪.‬‬
‫ﹼ‬
‫ﺣﻘﺒﺔ ﻣﺎ‪ ،‬ﻭﻋﻠﻰ ﺭﺃﺳﻬﺎ ﺗﺄﺗﻲ ﻧﻔﺴ ﹼﻴﺔ ﺍﻟﺰﻋﺎﻣﺎﺕ‪،‬‬ ‫ﺍﻟﻌﺸﻖﹸ ﻭﺍﻟﻘﻬ ﹸﺮ‪ ،‬ﻭﺣﻀﺎﻧﺔ ﺍﻷ ﹼﻡ ﻭﺣﻀﺎﻧﺔ ﹼ‬
‫ﺍﻟﺪﻭﺭ ﻣﺎ ﻓﻀﻠﻪ ﺍﻹﻧﺴﺎﻥ ﻭﻋﻤﻞ ﺑﻪ‪ ،‬ﺩﻋﻮﺓ ﻟﻜﺴﺮ ﺩﺍﺋﺮﺓ‬ ‫ﺍﻟﻬﺠــﺮﺓ ﺇﻟﻰ ﺍﷲ ﻋ ﹼﺰ ﹼ‬
‫ﻭﺟﻞ ﺇﻟﻰ ﺳــﻔﺮ ﺳــﻴﺎﺣﺔ‬ ‫ﹼ‬
‫ﻭﺗﺸــﻜﻞ ﺍﳌﺸــﺎﻛﻞ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﻋﻠﻰ ﺭﺃﺳﻬﺎ‬
‫ﺣﲔ ﻟﻢ ﺗﺘﺴ ﹼﻠﺢ ﺑﺎﶈ ﹼﺒﺔ ﻭﺍﳊﻜﻤﺔ‪.‬‬ ‫ﻭﺍﻟﺘﺸﺪﺩ ﻓﻲ ﻃﻠﺐ ﺍﻟﺜﺄﺭ ﻭﺍﻻﻧﺘﻘﺎﻡ‬
‫ﹼ‬ ‫ﺍﻷﺟﺮ‪ ،‬ﺗﻨﺪﻓﻊ ﺍﻟﺮ ﹼﺩ ﺑﺎﳌﺜﻞ‪،‬‬
‫ﻓ ﹼﺮﻕ ﺑﻴﻨﻬﻤﺎ ﺍﳊﻨ ﹼﻮ ﺃﻭ ﺩﺭﻳﹾﻬﻤﺎﺕ ﹾ‬ ‫ﺍﻟﻌﻼﻗــﺎﺕ ﺍﻟﺰﻭﺟﻴﺔ ﻭﺍﻟﻌﻘﻢ ﻭﺍﻟﻌﻨﻮﺳــﺔ ﻣﻴﺪﺍﻧﺎ ﹰ ﻭﻣﺘﻌﺔ! ﻭﺇﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﺷــﺄﻥ ﺍﻟﺘﺠﺎﺭ ﻓﻤﺎ ﺑﺎﻝ ﹶﻣ ﹾﻦ‬ ‫ﺟﻌــﻞ‬ ‫ﻟﻘــﺪ‬
‫ﺍﻟﺘﻮﺍﺀﺍﺕ ﺍﻟﻨﻔﻮﺱ ﻭﺣﺰﺍﺯﺍﺗﻬﺎ ﻭﺭﻏﺒﺎﺗﻬﺎ ﻭﻋﺪﻡ‬ ‫ﻭﺍﺳﺘﺌﺼﺎﻝ ﺍﳌﺆﺫﻱ ﺃﻭ ﺍﻟﻘﺎﺗﻞ‪ ،‬ﻭﻫﻲ ﺩﻋﻮﺓ ﻟﺼﺮﻑ‬ ‫ﺑﻔﺮﺽ ﺇﻧﺴﺎﻧﻲ ﻣﻦ ﺩﺍﺧﻠﻚ‪ ،‬ﻭﻓﻲ ﺍﻵﺧﺮ‬
‫ﹴ‬ ‫ﻓﻲ ﺍﻷ ﹼﻭﻝ‬ ‫ﺗﻠﻔﻊ ﺑﻠﺒﺎﺱ ﺍﻟﺪﻳﻦ ﺃﻥ ﻳﺴــﻠﻚ ﻣﺴــﻠﻜﻬﻢ؟! ﺇ ﹼﻥ‬ ‫ﹼ‬ ‫ﺧﺼﻴﺒــﺎ ﹰ ﻟﻠﺮﺑــﺢ ﺍﳌــﺎﺩﻱ ﻳﹸﺴــﺘﻐﻞ ﻓﻴﻬﺎ ﺍﺳــﻢ‬ ‫ﺍﻟﺒﻌــﺾ ﻣــﻦ ﺁﻳــﺎﺕ ﺍﻟﻘــﺮﺁﻥ‬
‫ﺧﺎﺭﺟﻲ‪ ،‬ﺍﻷ ﹼﻭﻝ ﻳﻌﻤﻞ ﺑﺎﻹﺭﺍﺩﺓ ﻷﻧﹼﻬﺎ ﺟﻮﻫﺮ ﺗﻔﻜﻴﺮ ﺍﻹﻧﺴﺎﻥ ﺑﺎﲡﺎﻩ ﺍﻟﺘﻌﺎﻳﺶ ﻣﻊ ﻣﻦ ﺁﳌﻪ ﻭﺁﺫﺍﻩ ﺗﺮﻗﻴﻬﺎ ﻫﻲ ﺍﻟﻔﺎﺻﻞ ﻓﻲ ﻛﻞ ﻣﻌﺎﺭﻙ ﺍﻟﺘﺎﺭﻳﺦ‬
‫ﹼ‬ ‫ﺑﻔﺮﺽ‬
‫ﹴ‬ ‫ﺃﺧﻄﺮ ﻣــﺎ ﻓﻲ ﻫــﺬﺍ ﺍﻟﻔﻌﻞ ﻫــﻮ ﺍﻟﺘﻌﻤﻴﺔ ﻋﻠﻰ‬ ‫ﺍﻟﺪﻳــﻦ ﳌﺰﻳــﺪ ﻣﻦ ﺍﻟﻜﺴــﺐ ﺍﻟﺸــﺨﺼﻲ‪ ،‬ﻓﻜﻢ‬ ‫ﺍﻟﻜﺮﱘ ﻣــﺎﺩﺓ ﺭﺍﺑﺤــﺔ ﻟﻌﻴﺎﺩﺗﻪ ﺍﻟﻄﺒﻴﺔ‬
‫ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﺍﻵﺧﺮ ﻣﺤ ﹼﺮ ﹸﻛﻪ ﺍﻟﺮﻏﺒﺔ ﺍﻟﺘﻲ ﻫﻲ ﺳﻤﺔ ﻭﺍﻣﻜﺎﻧﻴﺔ ﻗﺒﻮﻟﻪ ﺳﻠﻴﻤﺎ ﻣﻌﺎﻓﻰ‪ ،‬ﱠ‬
‫ﻋﻞ ﺍﻟﻨﻔﻮﺱ ﻭﻣﻔﺎﺻﻠﻪ‪ ،‬ﻭﻭﺍﻗﻌﻨﺎ ﺍﻟﺬﻱ ﻧﻌﻴﺸﻪ ﻓﻲ ﻭﻃﻨﻨﺎ‬ ‫ﺍﻟﺒﺴــﻄﺎﺀ ﻭﺍﻟﻌﺎﻣﺔ ﻣﻦ ﺍﻟﻨﺎﺱ ﻓﻲ ﺃﻣﻮﺭ ﺩﻳﻨﻬﻢ‬ ‫ﻣــﻦ ﺭﺍﻏﺐ ﻓﻲ ﻭﻟﺪ ﻃــﺎﻝ ﺍﻧﺘﻈــﺎﺭﻩ ﺃﻋﻴﺘﻪ ﺍﳊﻴﻞ‬ ‫ﻣﺴــﺘﻐﻼﹰ ﺑﺬﻟــﻚ ﺇﳝﺎﻥ ﺍﳌﺮﻳــﺾ ﺑﻬﺬﺍ‬
‫ﺍﻟﺒﺸﺮ‪ .‬ﻟﻢ ﻳﻌﺮﻑ ﺍﻹﻧﺴﺎﻥ ﻣﻌﺎﳉ ﹰﺔ ﻟﻘﻀﺎﻳﺎﻩ ﺑﻌ ﹸﺪ ﺗﻨﻔﺘﺢ ﻋﻠﻰ ﺑﻌﻀﻬﺎ ﺑﺎﶈﺒﺔ ﻟﻺﻧﺴﺎﻥ‪ ،‬ﺍﻟﻌﺮﺑﻲ ﻭﺍﻹﺳﻼﻣﻲ ﻳﹸ ﹼ‬
‫ﺼﺪﻕ ﺫﺍﻙ ﺍﻟﺘﺎﺭﻳﺦ ﺑﻞ‬ ‫ﻭﺩﻧﻴﺎﻫــﻢ ﺑــﺪﻝ ﺃﻥ ﻳﻜﻮﻧــﻮﺍ ﻟﻬﻢ ﻣﻨﺎﺭﺓ ﺇﺷــﻌﺎﻉ‬ ‫ﻭﻛﺜﺮﺓ ﺍﻟﺘﺮﺩﺍﺩ ﻋﻠﻰ ﺍﻷﻃﺒﺎﺀ ﳉﺄ ﺃﺧﻴﺮﺍ ﹰ ﺇﻟﻰ ﺷــﺮﺍﺀ‬
‫ﺍﳌﻘــﺪﺱ ﻟﺪﻳــﻪ ﻭﺭﻏﺒﺘﻪ ﻓﻲ‬ ‫ﺍﻟﻜﺘــﺎﺏ‬
‫ﹼ‬
‫ﺻﻔﺤ ﹲﺔ ﻣﺴﺘﻨﺴﺨﺔ ﻣﻨﻪ؛ ﻓﺒﺪﻝ ﺍﻟﺘﻼﺣﻢ‬ ‫ﺃﻓﻀﻞ ﻭﺃﺳﻤﻰ ﻭﺃﺭﻗﻰ ﻣﻦ ﺗﻠﻚ ﺍﻟﺘﻲ ﻗﺎﻣﺖ ﻋﻠﻰ ﺑﺎﶈﺎﻓﻈﺔ ﻋﻠﻰ ﺟﺴﺪ ﺍﻹﻧﺴﺎﻥ ﺗﻘﺪﻳﺴﺎ ﻟﺘﻠﻚ‬ ‫ﺍﻷﺣﺠﺒــﺔ ﻭﺍﻟﺘﻌﻮﻳﺬﺍﺕ ﳊﻞ ﺍﳌﺸــﻜﻠﺔ‪ ،‬ﻭﻛﻢ ﻣﻦ ﻭﺗﺒﺼﺮﺓ!‬
‫ﺣــﺪ ﻵﻻﻣﻪ! ﻓﻤﻘﺎﺑﻞ‬
‫ﺍﻟﺸــﻔﺎﺀ ﻭﻭﺿﻊ ﹼ‬
‫ﻭﺍﻟﺘﻼﻗﻲ ﺑﲔ ﻣﺨﺘﻠﻒ ﺍﻟﻔﺌﺎﺕ ﻭﺍﻟﻄﻮﺍﺋﻒ ﻧﺮﻯ‬ ‫ﺭﻭﺡ ﺍﶈﺒﺔ‪ ،‬ﺩﻋﻮﻯ ﺗﻘﻮﻝ ﺑﺄ ﹼﻥ ﺍﻟﻘﺎﻧﻮﻥ ﺇﳕﹼ ﺎ ﻫﻮ ﻧﻈﺎﻡ ﺍﻟﺮﻭﺡ ﺍﻟﺘﻲ ﺑﲔ ﺟﻨﺒﻴﻪ ﻭﺗﺰﻛﻴﺘﻬﺎ ﺑﺪﻝ ﺇﺯﻫﺎﻗﻬﺎ‪،‬‬ ‫ﻋﺎﻧــﺲ ﺗﺘــﻮﻕ ﻟﻘﻀﺎﺀ ﺑﺎﻗﻲ ﺍﻟﻌﻤﺮ ﲢﺖ ﺳــﻘﻒ ﺇ ﹼﻥ ﺍﻟﺘﻮﺳــﻞ ﺑﺎﻟﺪﻳﻦ ﻳﺬ ﹼﻟﻞ ﺍﻟﻌﻘﺒﺎﺕ ﺃﻣﺎﻡ ﺍﻟﻮﻟﻮﺝ‬
‫ﺍﻟﺰﻭﺟﻴﺔ ﺩﹸﻏﺪﻏﺖ ﻋﻮﺍﻃﻔﻬﺎ ﻭﺑﻴﻌﺖ ﻟﻬﺎ ﺍﻷﻣﺎﻧﻲ‬
‫ﻛﺘﺎﺑــﺔ ﺍﻵﻳﺔ ﺃﻭ ﻗﺮﺍﺀﺗﻬــﺎ ﻻﺑﺪ ﻣﻦ ﺩﻓﻊ‬
‫ﺍﳊﺮﻭﺏ ﺗﺴﺘﻌﺮ‪ ،‬ﻭﺍﻟﻘﺘﻞ ﻋﻠﻰ ﺍﻟﻬﻮﻳﺔ‪ ،‬ﻓﻼ ﺣﺮﻣﺔ‬ ‫ﻭﻫﻲ ﺃﻳﻀﺎ ﺯﻛﺎﺓ ﻟﺬﻟﻚ ﺍﻟﻘﻠﺐ ﺍﻟﺬﻱ ﺍﺭﺗﻔﻊ ﻋﻦ‬ ‫ﹶﻣﻦ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻌﻴﺶ ﻣﻄﻠﻖ ﺇﻧﺴﺎﻧﻴﺘﻪ‪،‬‬
‫ﺣﺠﺘﻪ ﺍﻟﺘﻲ ﻳﺴﻌﻰ‬
‫ﻭﻟﻜﻞ ﹼ‬ ‫ﻭﺁﻟﺔ ﻣﻦ ﻟﻢ ﻳﺴﺘﻄﻊ ﺃﻥ ﻳﺘﺠﺎﻭﺯ ﺟﺬﺑﺔ ﺍﻟﻨﻔﺲ ﺷﻬﻮﺗﻪ ﺑﻌﺪ ﻣﻘﺪﺭﺗﻪ ﻟﻴﻌﻔﻮ ﻓﻜﺎﻥ ﻣﺜﻴﻼ ﻟﻠﺮﺏ ﻹﻧﺴﺎﻥ ﺣﺘﹼﻰ ﺑﺎﻷﺩﻳﺎﻥ‪،‬‬ ‫ﺑﺎﻟﻄﺮﻳﻘﺔ ﻧﻔﺴﻬﺎ! ﻭﻛﻢ ﺃﺛﺮﺕ ﻣﺸﺎﻛﻞ ﺍﻟﻨﺸﻮﺯ‬ ‫ﻳﺤــﺪﺩﻩ ﻧــﻮﻉ ﺍﻟﻌﻤﻞ ﺩﻭﻥ‬
‫ﹼ‬ ‫ﺍﻷﺟــﺮ ﺍﻟﺬﻱ‬
‫ﹴ‬
‫ﻫﺬﻩ ﻭﺍﺣﺪﺓ ﻭﻏﻴﺮﻫﺎ ﺑﻬﺎ ﻭﻏﺎﻳﺘﻪ ﺍﻟﺘﻲ ﻳﺮﻳﺪ ﺃﻥ ﻳﺼﻞ ﺇﻟﻴﻬﺎ‪ ،‬ﻳﺰﻋﻢ ﺃ ﹼﻥ ﻟﻪ‬ ‫ﻓﻲ ﺻﻔﺔ ﻣﻦ ﺻﻔﺎﺗﻪ‪.‬‬ ‫ﺍﻟﻬﻤﺠﻴﺔ ﺍﻟﻰ ﺳﻌﺔ ﺍﻟﺮﻭﺡ‪ .‬ﺩﻋﻮﺓ ﻗﺪﳝﺔ ﻗﺪﻡ‬ ‫ﺍﻟﺪﺟﺎﻟﲔ‪ ،‬ﻓﺎﳌﺸﺎﻛﻞ‬
‫ﻭﺍﻹﻋﺮﺍﺽ ﺑﲔ ﺍﻷﺯﻭﺍﺝ ﺟﻴﻮﺏ ﹼ‬ ‫ﺍﻟﻨﻈــﺮ ﻓﻲ ﺃﻫﻠ ﹼﻴﺔ ﺻﺎﺣﺒﻪ‪ ،‬ﻣﻊ ﺃﻥ ﺃﺧﺬ‬
‫ﺣﻘﺎ ﹰ ﻻ ﻳﻨﺒﻐﻲ ﺍﻟﺘﻔﺮﻳﻂ ﻓﻴﻪ‪ ،‬ﻭﻗﺪ ﻧﺴﻲ ﺍﳉﻤﻴﻊ‬
‫ﹼ‬ ‫ﺍﻟﺮﺏ ﺍﻟﺒﺸﺮ ﺍﻟﻜﺜﻴﺮ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﺘﻲ ﺗﻘﺮ ﻣﺜﻞ ﻫﺬﺍ ﺍﳌﺒﺪﺃ‪ ،‬ﻭﻟﻨﺎ‬
‫ﺍﻹﻧﺴﺎﻥ ﻓﻲ ﺍﻷﺭﺽ‪ ،‬ﻓﻤﻨﺬ ﺃﻥ ﺧﻠﻖ ﹼ‬ ‫ﹼ‬
‫ﺣــﻞ ﻭﳊﻠﻬﺎ ﻻﺑﺪ ﻣﻦ‬ ‫ﺑﲔ ﺍﻟﺰﻭﺟــﲔ ﻻﺑﺪ ﻟﻬﺎ ﻣﻦ‬ ‫ﺍﳌــﺎﻝ ﻓﻲ ﺣــﺪ ﺫﺍﺗﻪ ﻋﻠﻰ ﻫــﺬﺍ ﺍﻟﻌﻤﻞ‬
‫ﺛﻢ ﺳ ﹼﻮﻯ ﺯﻭﺟﺎ ﹰ ﻣﻨﻪ ﻭﻧﻔﺦ ﻓﻴﻪ ﻣﻦ ﺭﻭﺣﻪ ﺍﻟﺘﻲ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻲ "ﻭﺍﻟﻌﺎﻓﲔ ﻋﻦ ﺍﻟﻨﺎﺱ ﻭﺍﷲ ﺃ ﹼﻥ ﻋﻠﻴﻬﻢ ﺣﻖﹼ ﺍﶈﺒﺔ ﻭﺍﻻﺣﺘﺮﺍﻡ ﻟﻺﻧﺴﺎﻥ‪ ،‬ﻓﺮﻳﻀ ﹰﺔ‬ ‫ﺍﻟﺒﺤﺚ ﻋﻦ ﺃﺳــﺒﺎﺑﻬﺎ ﺍﳊﻘﻴﻘﻴﺔ ﻭﺍﻟﺘﻲ ﻏﺎﻟﺒﺎ ﻣﺎ‬ ‫ﹲ‬
‫ﺩﻟﻴﻞ ﻋﻠﻰ ﻋﺪﻡ ﺍﻷﻫﻠﻴﺔ‪،‬‬
‫ﺃﻫﻠﺘﻪ ﻷﻥ ﻳﺴﻌﻰ ﻟﻠﻜﻤﺎﻝ ﻭﻳﻄﻠﺒﻪ‪ ،‬ﺍﻟﺮﻭﺡ ﻳﺤﺐ ﺍﶈﺴﻨﲔ" ﻣﺜﺎﻝ ﺁﺧﺮ ﻋﻠﻰ ﻭﺟﻮﺏ ﺗﻐﻠﻴﺐ ﻣﻦ ﺍﷲ‪ ،‬ﺃ ﹼﻥ ﻋﻠﻴﻬﻢ ﺍﻟﺘﻌﺎﻳﺶ ﻭﺍﻟﺘﻌﺎﺭﻑ ﺑﺪﻝ‬ ‫ﹼ‬ ‫ﺗﻜﻮﻥ ﺩﺍﺧﻠﻴﺔ ﻣﺘﻌﻠﻘﺔ ﺑﺎﻟﺰﻭﺟﲔ ﻧﻔﺴــﻴﻬﻤﺎ‪ ،‬ﻻ‬
‫ﺍﻟﺘﻲ ﺗﻌﺼﻒ ﺑﻪ ﻷﻥ ﻳﻜﻮﻥ ﺇﻧﺴﺎﻧﺎ ﻣﺤﺒﺎ ﹰ ﻭﺭﺅﻭﻓﺎ ﹰ ﺻﻔﺎﺕ ﺍﻟﻜﻤﺎﻝ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﳌﺘﻤﺜﻠﺔ ﺑﺎﻟﻌﻔﻮ ﺍﻟﺘﻨﺎﺣﺮ‪ ،‬ﺃ ﹼﻥ ﻋﻠﻴﻬﻢ ﺇﻋﻼﺀ ﻗﻴﻤﺔ ﺍﳊﻴﺎﺓ ﻭﺍﶈﺎﻓﻈﺔ‬ ‫ﺟﻦ ﺃﻭ‬ ‫ﺍﻻﺳــﺘﻐﻔﺎﻝ ﻭﺍﻻﺑﺘﺰﺍﺯ ﺃﻛﺒﺮ‪ ،‬ﺣﻴــﺚ ﻳﺰﻋﻢ ﻫﺆﻻﺀ‬
‫ﺳــﺤﺮ ﺃﻭ ﹴ‬
‫ﹴ‬ ‫ﺧﺎﺭﺟﻴــﺔ ﺻﻨﻌﻬــﺎ ﺍﻵﺧﺮﻭﻥ ﻣﻦ‬
‫ﹼ‬
‫ﻭﻭﺩﻭﺩﺍ ﹰ ﻭﺣﻜﻴﻤﺎ ﹰ ﻭﺷﺠﺎﻋﺎ ﹰ ﻭﻋﻔﻮﺍﹰ‪ ،‬ﻭﺃﺭﺍﺩﻩ ﺃﻥ ﻳﻜﻮﻥ ﻭﺍﻹﺣﺴﺎﻥ ﻭﻏﻴﺮﻫﺎ ﻷﻧﻬﺎ ﺧﻴﺎﺭ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﺗﺸ ﹼﺒﻪ ﻋﻠﻴﻬﺎ ﻻ ﺯﻫﻘﻬﺎ ﺑﺄﺗﻔﻪ ﺍﻷﺳﺒﺎﺏ‪ ،‬ﺑﺪﻳﻦ ﹼ‬
‫ﻧﺒﻲ‬ ‫ﺇﻥ ﺳــﺒﺒﻬﺎ ﺍﳉﻦ ﺍﻟﺬﻱ ﻳﺤﻞ ﻓﻲ ﺟﺴــﻢ ﺍﳌﺮﻳﺾ ﻏﻴﺮﻫﻤــﺎ ﻛﻤﺎ ﻳﹸﺼــﻮﺭ ﺫﻟﻚ ﺍﳌﻨﺘﻔﻌــﻮﻥ ﻣﻦ ﻫﺬﻩ‬
‫ﹰ‬
‫ﺍﻟﺮﺣﻤﺔ ﻣﺤﻤﺪ )ﺹ( ﺗﻌ ﹼﺒﺪﺕ ﺃﻭ ﺑﻐﻴﺮﻩ‪ ،‬ﻟﻦ‬ ‫ﺧﻠﻴﻔﺘﻪ ﻓﻲ ﺃﺭﺿﻪ‪ ،‬ﺃﻱ ﺃﻥ ﻳﻜﻮﻥ ﻣﺜﻴﻼﹰ ﷲ ﻣﺎ ﺑﺎﻟﺮﺣﻤﻦ ﺍﻟﺬﻱ ﻭﻫﺐ ﺍﻟﺮﻭﺡ ﻭﺍﳊﻴﺎﺓ‪.‬‬ ‫ﻣﺴﺒﺒﺎ ﻟﻪ ﺍﻷﺫﻯ ﻭﺍﳌﺮﺽ ﻭﻻ ﻳﺨﺮﺝ ﻣﻨﻪ ﺣﺘﻰ ﺗﹸﻠﺒﻰ ﺍﳌﺸــﺎﻛﻞ‪ ،‬ﺛﻢ ﻳﻠﺠﺄﻭﻥ ﺇﻟﻰ ﺍﻟﻘﺮﺁﻥ ﺭﻗﻴ ﹰﺔ ﻭﺗﻌﻮﻳﺬ ﹰﺓ‬
‫ﻛﺜﻴﺮ ﳑﺎ ﻳﺤﺪﺙ ﻓﻲ ﺍﻟﻌﺎﻟﻢ ﺍﻟﻴﻮﻡ ﻧﺎﺑﻊ ﻣﻦ ﺍﻟﺮﻏﺒﺔ ﺗﻌﺰﺏ ﺣﻘﻴﻘ ﹸﺔ ﺃ ﹼﻥ ﺍﷲ ﺧﻠﻖ ﺍﳋﻠﻖ ﻛ ﹼﻠﻪ‬ ‫ﺍﺳﺘﻄﺎﻉ ﻓﻲ ﻛﻞ ﺻﻔﺎﺗﻪ ﻭﺃﺳﻤﺎﺋﻪ ﺍﳊﺴﻨﻰ‪.‬‬ ‫ﻣﻄﺎﻟﺒﻪ ﻏﻴﺮ ﺍﳌﻨﻄﻘﻴﺔ! ﻭﻟﺸﺮﺍﺀ ﺭﺍﺣﺘﻪ ﻣﻦ ﻫﺬﺍ ﳊﻞ ﺍﳌﺸــﻜﻠﺔ ﺍ‪‬ﺘﻠﻘــﺔ ﺑﻴﻨﻤﺎ ﺗﺒﻘﻰ ﺍﻷﺳــﺒﺎﺏ‬
‫ﻛﻞ ﻣﺎ ﻧﺮﻯ!‬
‫ﻧﺴﺘﺼﺤﺐ ﻫﺬﻩ ﺍﳌﻘﺪﻣﺔ ﺍﳌﻮﺟﺰﺓ ﻭﻧﻌﻴﺪ ﻗﺮﺍﺀﺓ ﻓﻲ ﻓﺮﺽ ﺍﻟﻘﺎﻧﻮﻥ ﻭﺇﺯﻭﺍﺀ ﺍﶈﺒﺔ‪ ،‬ﻗﺪ ﻳﺤﺘﺎﺝ ﺍﻟﻌﺎﻟﹶ ﹸﻢ ﺑﺎﶈﺒﺔ‪ ،‬ﻭﻷﺟﻠﻬﺎ ﺃﻭﺟﺪ ﹼ‬ ‫ﺍﳌﺮﺽ ﻳﺴﺘﺠﻴﺐ ﺍﻷﻫﻞ ﻟﻄﻠﺒﺎﺕ ﺍﳉﻨﻲ ﺍﻟﺘﻲ ﻫﻲ ﺍﳊﻘﻴﻘﻴﺔ ﻟﻠﻤﺸــﻜﻠﺔ ﺑﻌﻴﺪﺓ ﻋــﻦ ﺩﺍﺋﺮﺓ ﺍﻟﻀﻮﺀ‬
‫ﻭﻏﺮﺽ ﺍﻟﺸﺮﺍﺋﻊ ﺍﻟﻨﻈﺎﻡ‪،‬‬‫ﹸ‬ ‫ﺍﳊﺐ‬
‫ﹼ‬ ‫ﺳ ﱢﻴ ﹶﺌ ﹲﺔ ﹺﻣ ﹾﺜ ﹸﻠ ﹶﻬﺎ ﻗﺎﻧﻮﻧﺎ ﹰ ﻟﻀﺮﺏ ﻳﺪ ﻇﺎﳌﻴﻪ‪ ،‬ﻟﻜﻨﹼﻪ ﺃﺣﻮﺝ ﺃﻛﺜﺮ ﺇﻟﻰ ﻏﺎﻳﺔ ﺍﻟﺪﻳﻦ ﻫﻮ‬ ‫ﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ )ﻭﹶ ﹶﺟﺰﹶﺍ ﹸﺀ ﹶ‬
‫ﺳ ﱢﻴ ﹶﺌ ﹴﺔ ﹶ‬ ‫ﻟﻴﺴــﺖ ﻓﻲ ﺍﳊﻘﻴﻘﺔ ﺇﻻ ﻃﻠﺒــﺎﺕ ﺍﳌﻌﺎﻟﺞ ﻋﻼﻭ ﹰﺓ ﻭﺍﳌﻌﺎﳉــﺔ‪ ،‬ﻭﻟﻮ ﺃﻧﹼﻨﺎ ﺍﺳــﺘﻤﻌﻨﺎ ﺇﻟــﻰ ﺍﻟﻘﺮﺁﻥ ﻗﺒﻞ‬
‫ﺍﳊﺐ ﻭﺍﻟﺼﻔﺢ ﻭﺍﻟﺘﺠﺎﻭﺯ ﻓﺄ ﹼﻳﻬﻤﺎ ﻏﻠﺒﻨﺎ ﻓﻼ ﺟﻨﺎﺡ ﻋﻠﻴﻨﺎ‪ ،‬ﺇﻻ ﺃ ﹼﻥ ﺷﺘﺎﻥ ﺑﲔ‬‫ﹼ‬
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‫ﹶﻓ ﹶﻤ ﹾﻦ ﹶﻋ ﹶﻔﺎ ﻭﹶﺃ ﹶ ﹾ‬
‫ﺻﻠﹶ ﹶﺢ ﹶﻓﺄ ﹶ ﹾﺟ ﹸﺮ ﹸﻩ ﹶﻋﻠﹶﻰ ﹺ‬
‫ﺍﷲ ﺇﹺﻧ ﱠ ﹸﻪ ﻻ ﻳﹸ ﹺﺤ ﱡﺐ ﻣﻨﺎﻫﺞ ﺗﺮﺑﻴﺔ ﺗﻌ ﹼﻠﻤﻪ‬ ‫ﻋﻠــﻰ ﺩﻓﻊ ﺃﺟﺮﺗــﻪ ﻧﻈﻴﺮ ﺇﺧﺮﺍﺟﻪ! ﻭﻗﺪ ﺗﺴــﺘﻤﺮ ﺫﻟــﻚ ﻭﻃ ﹼﺒﻘﻨــﺎ ﺗﻌﺎﻟﻴﻤــﻪ ﳊﹸﻠﺖ ﺍﳌﺸــﻜﻠﺔ ﺩﻭﻥ‬
‫ﺑﺎﳊﺐ ﻭﺑﲔ ﺃﻥ ﻧﻌﻴﺶ ﺑﺎﻟﻨﻈﺎﻡ‪ ،‬ﻭﺇﳕﹼ ﺎ‬
‫ﹼ‬ ‫ﲔ( )ﺍﻟﺸﻮﺭﻯ‪ ،(٤٠:‬ﻫﺬﻩ ﺍﻵﻳﺔ ﻭﻣﺜﻴﻼﺗﻬﺎ ﻭﺍﻟﺘﻌﺎﻳﺶ ﻭﺍﻻﻟﺘﺌﺎﻡ ﻣﻊ ﺑﻌﻀﻪ‪ ،‬ﻟﺌ ﹼﻼ ﻳﻐﺪﻭ ﺃﻥ ﻧﺤﻴﺎ‬ ‫ﱠ‬
‫ﺍﻟﻈ ﹺﺎﳌ ﹺ ﹶ‬ ‫ﺍﳌﻔﺎﻭﺿﺎﺕ ﻃﻮﻳﻼ ﺑﲔ ﺍﳌﻌﺎﻟﺞ ﻭﺍﳉﻦ ﻟﻠﺨﺮﻭﺝ ﻣﻦ ﺍﳊﺎﺟﺔ ﻟﻠﺮﺟﻮﻉ ﺇﻟﻰ ﻣﺜــﻞ ﻫﺆﻻﺀ‪ ،‬ﺃﻭﻟﻴﺲ ﺇﺻﻼﺡ‬
‫ﺗﻀﻊ ﺍﻹﻧﺴﺎﻥ ﺑﲔ ﺧﻴﺎﺭﻳﻦ ﻓﺄ ﹼﻳﻬﻤﺎ ﺍﺗﹼﺒﻊ ﻓﻼ ﻭﻳﹸﺼﺒﺢ ﻋﻠﻰ ﻟﹸﻌﻖ ﺍﻟﺪ ﹼﻡ ﺭﻫﲔ ﺛﺎﺭﺍﺗﻪ ﻭﺍﺣﺘﻘﺎﻧﺎﺗﻪ ﻏﺎﻳﺔ ﺍﻟﻘﻮﻝ ﻭﻣﻨﺘﻬﺎﻩ ﻫﻮ ﺃﻧﻚ ﲟﻘﺪﺍﺭ ﻣﺎ ﺗﹸﻐ ﹼﻠﺐ‬ ‫ﻳﺰﻋﻢ ﺍﻟﺒﻌﺾ ﺃﻥ ﺍﻟﺘﻠﺒﺲ ﺑﺎﳉﻦ‬ ‫ﺟﺴﺪ ﺍﳌﺮﻳﺾ ﻭﺗﹸﺘﻠﻰ ﺍﻟﻜﺜﻴﺮ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺫﺍﺕ ﺍﻟﺒــﲔ ﺃﻓﻀﻞ ﻣﻦ ﻋﺎﻣﺔ ﺍﻟﺼــﻼﺓ ﻭﺍﻟﺼﻴﺎﻡ؟‬
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‫ﻣﻦ ﺗﻌﺎﻟﻴﻢ ﺍﻟﺪﻳﻦ ﺍﻟﺮﻭﺣﻴﺔ‪ ،‬ﻓﺈﻧﹼﻚ ﺑﺬﻟﻚ ﺇﳕﺎ ﺗﻨﺰﻉ‬ ‫ﺇﻣﺎ ﻓﻲ ﺑﻌﻴﺪﺍ ﹰ ﻋﻦ ﻫﺘﺎﻑ ﺭﻭﺣﻨﺘﻪ‪ ،‬ﻭﻛﺄﻧﹼﻪ ﻣﺤﺠﻮﺏ ﻋﻦ‬
‫ﺟﻨﺎﺡ ﻋﻠﻴﻪ‪ ،‬ﻭﻟﻜﻦ ﺃ ﹼﻳﻬﻤﺎ ﺍﺗﹼﺒﻊ ﻳﻀﻌﻪ ﹼ‬ ‫ﻫﻮ ﺳﺒﺐ ﺍﺑﺘﻼﺀ ﺍﻟﺒﻌﺾ ﺑﺎﻷﻣﺮﺍﺽ‬ ‫ﻟﻌﻤــﻞ ﻳﹸﺘﻘ ﹼﺮﺏ ﺑــﻪ ﺇﻟــﻰ ﺍﷲ ﺗﻌﺎﻟﻰ ﺃﻥ‬
‫ﹴ‬ ‫ﻋﻠﻴﻪ ﻭﻏﺎﻟﺒﺎ ﻣﺎ ﺗﻔﺸــﻞ ﻫﺬﻩ ﺍﶈﺎﻭﻻﺕ ﳑﺎ ﻳﹸﻠﺠﺊ ﻓﻜﻴــﻒ‬
‫ﻗﺮﺍﺀﺓ ﺍﻟﺘﺠﺮﺑﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﳋﺎﻟﻴﺔ‪ ،‬ﻭﻛﺄﻧﹼﻪ ﻟﻴﺲ ﺇﻟﻰ ﺍﺧﺘﻴﺎﺭ ﻛﻤﺎﻝ ﺇﻧﺴﺎﻧﻴﺘﻚ‪ ،‬ﻭﺗﻐﻠﻴﺐ ﺭﻭﺣﻚ‪،‬‬ ‫ﻣﺴﺎﺭ ﺗﻠﺒﻴﺔ ﻣﺘﻄﻠﺒﺎﺕ ﻏﻀﺒﻪ ﻭﺭﻏﺒﺘﻪ ﻓﻲ‬ ‫ﺍﻟﻨﻔﺴﻴﺔ‪،‬ﺣﻴﺚ ﻳﺤﻞ ﺍﳉﻦ ﻓﻲ ﺟﺴﻢ‬ ‫ﺑﻌﺾ ﺍﳌﻌﺎﳉﲔ ﺇﻟﻰ ﺍﺳــﺘﺨﺪﺍﻡ ﺍﻟﻌﻨﻒ ﻭﺍﻟﻀﺮﺏ ﻧﻄﻠﺐ ﺑﻪ ﺍﻟﺪﻧﻴﺎ؟!‬
‫ﻳﺘﺼﻌﺪ ﺇﻟﻰ ﻗﻤﺔ ﻣﺪﻋ ‪‬ﻮﺍ ﻷﻥ ﻳﺴﻴﺮ ﻓﻲ ﺍﻷﺭﺽ ﻓﻴﻨﻈﺮ ﻛﻴﻒ ﻛﺎﻧﺖ ﻋﻠﻰ ﺍﻻﻧﻀﺒﺎﻁ ﺑﺮﺯﻣﺔ ﺍﻟﻘﻮﺍﻧﲔ ﺍﻟﻘﻬﺮﻳﺔ ﻛﺰﺍﺟﺮ‬
‫ﹼ‬ ‫ﺍﻻﻧﺘﻘﺎﻡ ﻭﺍﻟﺒﻄﺶ‪ ،‬ﺃﻭ ﺃﻥ‬ ‫ﻹﺧﺮﺍﺟــﻪ ﺑﺎﻟﻘﻮﺓ ﻓﺘﻜــﻮﻥ ﺍﻟﻨﺘﻴﺠــﺔ ﺍﳌﻨﻄﻘﻴﺔ ﻭﻣــﻦ ﻣﻈﺎﻫــﺮ ﺍﻻﺳــﺘﺌﻜﺎﻝ ﺑﺎﻟﺪﻳــﻦ ﺍﺻﻄﻨــﺎﻉ‬
‫ﺍﳌﺮﻳﺾ ﻣﺴ ﹼﺒﺒﺎ ﹰ ﻟﻪ ﺍﻷﺫﻯ ﻭﺍﳌﺮﺽ‬
‫ﻳﺘﻮﻋﺪ‬ ‫ﻭﺭﺍﺩﻉ‪ ،‬ﻟﺬﻟﻚ ﳒﺪ ﺍﻟﺮﺣﻤﻦ ﻓﻲ ﻛﺘﺎﺑﻪ ﻟﻢ‬ ‫ﻋﺎﻗﺒﺔ ﺍﻷﱈ ﺣﲔ ﻛﺎﻧﺖ ﺍﻟﻐﺎﺭﺍﺕ ﺣﻴﺎﺗﹸﻬﺎ‪ ،‬ﺍﻷﻛﻴﺪ‬ ‫ﺍﻟﻜﻤﺎﻝ ﺍﻹﻧﺴﺎﻧﻲ ﺑﺎﻟﺘﺮ ﹼﻓﻊ ﻋﻦ ﺍﻻﻧﺘﻘﺎﻡ ﻛﻴﻔﻤﺎ‬ ‫ﺍﻟﻮﺟﺎﻫﺔ ﺍﻟﺪﻳﻨﻴﺔ ﻃﻠﺒﺎ ﹰ ﻟﻠﺴﻤﻌﺔ ﻭﺍﳌﻘﺎﻡ ﺍﶈﻤﻮﺩ‬ ‫ﺧــﺮﻭﺝ ﺭﻭﺡ ﻫﺬﺍ ﺍﳌﺴــﻜﲔ ﻣﻦ ﺟﺴــﺪﻩ! ﺃﻟﻴﺲ‬
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‫ﻭﻻ ﻳﺨﺮﺝ ﻣﻨﻪ ﺣﺘﻰ ﺗﹸﻠﺒﻰ ﻣﻄﺎﻟﺒﻪ‬
‫ﻛﺎﻥ‪ ،‬ﺻﻐﺮ ﺃﻭ ﻛﺒﺮ‪ .‬ﻓﻲ ﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ " ﹶﻓ ﹶﻤ ﹾﻦ ﺃﻧﹼﻪ ﻟﻢ ﺗﺪﻡ ﻷﺣ ﹴﺪ ﻣﻨﻬﻢ ﺍﻟﺴﻴﺎﺩﺓ ﻓﻠﻤﺎﺫﺍ؟ ﻗﺪ ﺍﻟﺴ ﹼﻴﺌﲔ ﺑﺸﻲﺀ ﺣﺘﹼﻰ ﺃﺷ ﹶﺒﻌﻨﺎ ﺃﺭﺑﻌﲔ ﻣ ﹼﺮﺓ‬ ‫ﻫﻨﺎﻙ ﻣﻦ ﺃﺳــﺎﻟﻴﺐ ﻣﻨﻄﻘﻴﺔ ﺻﺤﻴﺤﺔ ﺗﻌﺎﻟﺞ ﻋﻨﺪ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺍﺳﺘﺠﻼﺑﺎ ﹰ ﳊﻈﻮﻅ ﺍﻟﺪﻧﻴﺎ ﻣﻦ ﺣﺸﺪ‬
‫ﻏﻴﺮ ﺍﳌﻨﻄﻘﻴﺔ ﺍﻟﺘﻲ ﻫﻲ ﻟﻴﺴﺖ ﻓﻲ‬ ‫ﺃﺳﺒﺎﺏ ﺍﳌﺸﺎﻛﻞ ﻭﺍﻷﻣﺮﺍﺽ ﺑﻌﻘﻼﻧﻴﺔ ﺗﺒﺮﺯ ﺍﻟﺪﻳﻦ ﺍﻷﺗﺒﺎﻉ‪ ،‬ﻭﺟﻤﻊ ﺍﻷﻣﻮﺍﻝ ﻣﻦ ﺍﳊﻘﻮﻕ ﺍﻟﺸﺮﻋﻴﺔ ﻭﻣﻦ‬
‫ﺤﺐ( ﻫﺬﺍ ﺍﳋﹸﻠﻖ ﻭﺍﻟﺴﻠﻮﻙ‪ ،‬ﻭ)ﻻ‬‫ﻋﻔﺎ ﻭﺃﺻﻠﺢ" ﺇﻃﺮﺍ ﹲﺀ ﻭﺩﻋﻮ ﹲﺓ ﻟﻠﻌﻔﻮ ﻭﺍﻟﺘﺠﺎﻭﺯ‪ ،‬ﻧﺤ ﹼﻠﻞ ﻭﻧﺴﺘﻘﺮﺉ ﻭﻧﺴﺮﺩ ﺟﻤﻠﺔ ﻣﻦ ﺍﻷﺳﺒﺎﺏ ﺑﻘﻮﻟﻪ ﺃﻧﹼﻪ )ﻳﹸ ﹼ‬
‫ﺤﺐ( ﺁﺧﺮ‪ ،‬ﻟﻨﻨﺪﻓﻊ ﻛﺄﺣﺮﺍﺭ ﺑﺎﶈ ﹼﺒﺔ ﻣﺘﺨ ﹼﻠﻘﲔ‬ ‫ﻟﻴﺴﺖ ﺩﻋﻮﺓ ﻟﻠﺮ ﹼﺩ ﺑﺎﳌﺜﻞ‪ ،‬ﻭﺍ‪‬ﺎﺯﺍﺓ ﺑﺎﳌﺜﻞ‪ ،‬ﻭﺇﳕﹼ ﺎ ﺍﳌﻮﺿﻮﻋﻴﺔ ﻭﻫﻲ ﺻﺤﻴﺤﺔ ﻓﻲ ﻣﻀﻤﺎﺭﻫﺎ‪ ،‬ﻭﻟﻜﻦ ﻳﹸ ﹼ‬ ‫ﺍﳊﻘﻴﻘﺔ ﺇﻻ ﻃﻠﺒﺎﺕ ﺍﳌﻌﺎﻟﺞ ﻋﻼﻭ ﹰﺓ ﻋﻠﻰ‬ ‫ﺍﻋﺘــﻼﺀ ﺍﳌﻨﺎﺑﺮ ﻭﺇﺟﺮﺍﺀ ﻋﻘﻮﺩ ﺍﻟﺰﻭﺍﺝ ﺑﺜﻤﻦ ﻭﻏﻴﺮﻫﺎ‪،‬‬ ‫ﻓــﻲ ﺻﻮﺭﺗــﻪ ﺍﳊﻀﺎﺭﻳﺔ ﺍﻟﺮﺍﻗﻴﺔ ﺑﺪﻝ ﺍﻟﻄﻼﺳــﻢ‬

‫ﻧﺴﻄﺮ ﻣﻦ ﺃﺳﺒﺎﺏ ﻭﺩﻭﺍﻓﻊ ﺑﺈﻟﻬﻨﺎ‪ ،‬ﻻ ﺑﻌﺼﺎ ﺍﻟﺮﺩﻉ ﻭﻟﻮ ﻛﺎﻥ ﺃﹸﺧﺮﻭ ﹼﻳﺎ ﹰ‪.‬‬
‫ﹼ‬ ‫ﻓﺘﺢ ﺑﺎﺏ ﺍﻟﺘﺨﻔﻴﻒ ﻭﺍﻟﺮﺣﻤﺔ ﻋﻠﻰ ﻣﺼﺮﺍﻋﻴﻪ‪ ،‬ﺍﻷﻛﻴﺪ ﺃ ﹼﻥ ﹺﻣ ﹾﻦ ﻭﺭﺍﺀ ﻣﺎ‬ ‫ﺩﻓﻊ ﺃﺟﺮﺗﻪ ﻧﻈﻴﺮ ﺇﺧﺮﺍﺟﻪ!‬ ‫ﻭﺃﺧﺬ ﺍﻷﺟﺮﺓ ﻋﻠــﻰ ﺗﻌﻠﻴﻢ ﺍﻟﻨﺎﺱ ﺃﺣﻜﺎﻡ ﺩﻳﻨﻬﻢ‬ ‫ﻭﺍﻻﺳــﺘﻬﺒﺎﻝ ﻭﺍﻟﻀﺤــﻚ ﻋﻠــﻰ ﺫﻗــﻮﻥ ﺍﻟﻨــﺎﺱ‬
‫ﺍﻟﺒﺴﻄﺎﺀ؟! ﺇ ﹼﻥ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺑﻬﺬﻩ‬
‫ﻓﻬﻨــﺎﻙ ﺇﺫﺍ ﹰ ﻓــﺮﻕ ﺑــﲔ ﺍﳌﺴﺘﻜﺸــﻒ ﺍﳊﻘﻴﻘﻲ‬ ‫ﻧﻮﺭﻫﺎ ﺍﻟﺬﻫﺒﻲ ﺩﺍﺧــﻞ ﺍﻟﻐﺮﻓﺔ‪ ,‬ﻭﻛﺎﻧﺖ ﻣﺌﺎﺕ ﻣﻦ ﻟﻠﺘﺒﺎﻫــﻲ ﺑﻬﺎ ﻭﺍﻟﺘﻈﺎﻫﺮ ﺑﻮﻓــﺮﺓ ﺍﻟﻌﻠﻢ ﺩﻭﻥ ﺃﺩﻧﻰ‬
‫ﻭﺍﳌﺘﺸــﺪﻗﲔ ﺑﺎﻟﻌﻠــﻢ‪ ،‬ﻭﺑــﲔ ﺍﻟﻌــﺎﺭﻑ ﺑــﺎﷲ‬
‫ﹼ‬ ‫ﺍﻟﻌﺼﺎﻓﻴــﺮ ﺗﻌﺰﻑ ﺃﻧﺸــﻮﺩﺓ ﺍﳊﻴــﺎﺓ ﻭﺍﻷﻣﻞ ﻓﻮﻕ ﻣﺤﺎﻭﻟﺔ ﳋﻮﺽ ﺍﻟﺘﺠﺮﺑﺔ ﺷﺨﺼﻴﺎ ﹰ ﺭﲟﺎ ﺍﻛﺘﺴﺐ‬
‫ﻭﺍﻟﺒﺎﺣﺜﲔ ﻋﻨﻪ‪ ،‬ﻭﺑﲔ ﻣﻦ ﻳﻌﻤﻞ ﲟﺎ ﻳﻌﻠﻢ ﻭﺍﻟﺬﻳﻦ‬ ‫ﻳﻊ ﺍﳊﻘﻴﻘﺔ ﻛﻤﺎ ﻫﻲ‪.‬‬
‫ﺷــﺠﺮﺓ ﻗﺮﻳﺒﺔ‪ ,‬ﻭﻛﺎﻧﺖ ﺑﻌﻮﺿﺔ ﺗ ﹶﺌﺰﱢ ﻣﻨﺬﺭﺓ ﺑﺒﺪﺀ ﻋﻠﻤﺎ ﻭﻟﻜﻨﻪ ﻟﻢ ﹺ‬
‫ﺗﺘﻌــﺪﻯ ﺍﳌﻌﻠﻮﻣﺔ ﻃﺒﻠﺔ ﺁﺫﺍﻧﻬــﻢ‪ ،‬ﻭﻫﻮ ﺃﻥ ﻛﻼﹰ‬
‫ﹼ‬ ‫ﻻ‬ ‫ﻏﺎﺭﺗﻬﺎ ‪ ..‬ﻭﻣﻊ ﺫﻟﻚ ﻳﺸــﻜﻮ ﻫــﺬﺍ ﺍﻟﺮﺟﻞ ﺃﻧﻪ ﻟﻢ ﻭﻣــﻦ ﺭﺍﺡ ﻳﺒﺤﺚ ﻋــﻦ ﺍﷲ ﻓﻲ ﻛﻞ ﻣــﻜﺎﻥ ﻭﻟﻢ‬
‫ﻳﺠــﺪﻩ ﻓﻠﻌ ﹼﻠــﻪ ﻛﺎﻥ ﻳﺒﺤﺚ ﻋﻦ ﺇﻟــﻪ ﻭﺻﻔﻪ ﻟﻪ ﻣﻦ ﺍﳌﺴﺘﻜﺸــﻒ‪ ،‬ﻭﺍﻟﻌــﺎﺭﻑ‪ ،‬ﻭﺍﻟﻌﺎﻣﻞ ﲟﺎ ﻳﻌﻠﻢ‬ ‫ﻳﺠﺪ ﺍﷲ"!‬
‫ﻛﺎﻧﻮﺍ ﻳﻌﻴﺸــﻮﻥ ﺍﻟﻮﻋــﻲ ﻭﳝﺎﺭﺳــﻮﻧﻪ ﻣﻦ ﺧﻼﻝ‬ ‫ﺍﻟﺮﺣﺎﻟــﺔ ﺍﳌﺴﺘﻜﺸــﻒ ﺇﻟﻰ ﻗﻮﻣــﻪ ﺍﻟﺬﻳﻦ ﺍﻵﺧــﺮﻭﻥ‪ ،‬ﻭﻟﻜﻦ ﻟــﻢ ﻳﻌﺮﻓﻪ ﻗﻠﺒــﻪ‪ ،‬ﺇﻟﻪ ﻣﺎ ﻋﺎﺵ‬
‫ﻋــﺎﺩ ﱠ‬
‫ﹶﻗــ ﹺﺪﻡ ﺃﺣﺪﻫﻢ ﻋﻠــﻰ ﺍﳌﻌﻠﱢﻢ ﹼ‬
‫ﺑــﺰﻱ ﺍﻟﺰﻫﺎﺩ ﻓﻘﺎﻝ‬
‫ﺻ ﹶﻌﺪﺍﹰ‪ ،‬ﻭﻓﻲ ﹼ‬
‫ﻛﻞ ﲡﺮﺑﺔ‬ ‫ﲡﺎﺭﺑﻬﻢ ﺍﻟﻴﻮﻣﻴﺔ ﻓﺎﺭﺗﻘﻮﺍ ﹸ‬ ‫ﻛﺎﻧــﻮﺍ ﺗﻮﺍﻗــﲔ ﻟﻠﺤﺼــﻮﻝ ﻋﻠــﻰ ﻣﻌﻠﻮﻣﺎﺕ ﻋﻦ ﻗﺮﺑــﻪ‪ ،‬ﻭﻻ ﺃﺣــﺲ ﺑﺈﺣﺎﻃﺘﻪ ﺑــﻪ‪ ،‬ﻭﻻ ﺑﺮﻋﺎﻳﺘﻪ ﻟﻪ‪،‬‬
‫ﻟﻪ‪" :‬ﺳﻨﻮﺍﺕ ﻭﺃﻧﺎ ﺃﻃﻠﺐ ﺍﷲ‪ ,‬ﻃﻠﺒﺘﻪ ﻓﻲ ﻛﻞ‬ ‫ﺭﺟــﻞ ﻷﻭﻳــﺲ ﺍﻟﻘﺮﻧــﻲ‪" :‬ﻛﻴﻒ‬ ‫ﻗﺎﻝ‬
‫ﻳﺒﺤﺚ ﻋﻦ ﺇﻟﻪ ﺑﻐﻴــﺮ ﺃﺩﺍﺓ ﻗﻠﺒﻪ‪ ،‬ﺃﻣﺎ ﺍﳌﻌ ﹼﻠﻢ ﻓﻘﺪ ﻧﻌﻴﺸــﻬﺎ ﻫﻨﺎﻙ ﺭﺳــﺎﻟﺔ ﺃﻭ ﻣﺠﻤﻮﻋﺔ ﺭﺳــﺎﺋﻞ‬ ‫ﻣﻨﻄﻘــﺔ ﺍﻷﻣﺎﺯﻭﻥ‪ ،‬ﻭﻟﻜﻨﻪ ﻟﻢ ﻳﺴــﺘﻄﻊ ﺃﻥ ﻳﻌ ﹼﺒﺮ‬
‫ﻣــﻜﺎﻥ ﻗﻴﻞ ﻟﻲ ﺇﻧﻪ ﻓﻴﻪ‪ ،‬ﻋﻠﻰ ﻗﻤﻢ ﺍﳉﺒﺎﻝ‪ ،‬ﻓﻲ‬ ‫ﺃﺻﺒﺤــﺖ؟ ﺃﺟــﺎﺏ‪" :‬ﺃﺻﺒﺤــﺖ ﺃﹸﺣــﺐ ﺍﷲ‪،‬‬
‫ﺗﺼــﺪﺭ ﺇﻟﻴﻨﺎ ﻣﻨﻬﺎ‪ ،‬ﻭﻟﻜــﻲ ﺗﺘﺤــ ﹼﻮﻝ ﲡﺎﺭﺑﻨﺎ ﺇﻟﻰ‬ ‫ﻋﻦ ﺍﳌﺸﺎﻋﺮ ﺍﻟﺘﻲ ﻓﺎﺽ ﺑﻬﺎ ﻗﻠﺒﻪ ﺣﲔ ﺭﺃﻯ ﺍﻷﺯﻫﺎﺭ ﻭﺟﺪ ﺍﷲ ﻓﻲ ﻗﻠﺒﻪ ﺃﻭﻻ ﹰ ﺛﻢ ﺭﺁﻩ ﻓﻲ ﻛﻞ ﻣﺎ ﻳﺤﻴﻂ‬
‫ﺍﻟﺼﺤﺮﺍﺀ ﺍﻟﺸﺎﺳــﻌﺔ‪ ،‬ﻓﻲ ﺻﻤﺖ ﺍﻟﺼﻮﻣﻌﺔ‪،‬‬ ‫ﻭﺃﻣﺴــﻴﺖ ﺃﺣﻤــﺪ ﺍﷲ‪ .‬ﻭﻣﺎ ﺗﺴــﺄﻝ ﻋﻦ ﺭﺟﻞ‬ ‫ﺍﻟﺴﻌﺎﺩﺓ ﻓﻲ ﺣﻀﺎﺭﺓ ﺍﻟﻐﺮﺏ ﻫﻲ ﻧﺪﺍﺀ ﺃﺭﺿﻲ‬
‫ﻻﺑــﺪ ﻣﻦ ﺇﺩﺭﺍﻙ ﺍﻟﺮﺳــﺎﺋﻞ ﺍﻟﺘﻲ ﲢﻤﻠﻬﺎ ﻟﻨﺎ‬
‫ﹼ‬ ‫ﻳــﻊ ﻭﺟﻮﺩ ﺍﷲ ﻓﻴﻤــﺎ ﺣﻮﻟﻪ ﻷﻧﻪ ﻭﻋﻲ‬
‫ﺍﻟﻐﺮﻳﺒﺔ‪ ،‬ﻭﺣﲔ ﺃﺣﺲ ﺑﺨﻄﺮ ﺍﳊﻴﻮﺍﻧﺎﺕ ﺍﳌﻔﺘﺮﺳﺔ‪ ،‬ﺑــﻪ‪ ،‬ﻓﺎﻷﻭﻝ ﻟﻢ ﹺ‬ ‫ﺇﺫﺍ ﺃﺻﺒﺢ ﻇﻦ ﺃﻧﻪ ﻻ ﳝﺴــﻲ‪ ،‬ﻭﺇﺫﺍ ﺃﻣﺴــﻰ ﻇﻦ‬
‫ﻭﻓﻲ ﺃﻛﻮﺍﺥ ﺍﻟﻔﻘﺮﺍﺀ"‪.‬‬ ‫ﺑﺤﺖ ‪ ،‬ﺷﺒﻴﻪ ﺑﻨﺪﺍﺀ ﻛﻞ ﺍﻟﺸﻌﻮﺏ ﺍﻟﺘﻲ ﻋﺒﺪﺕ‬
‫ﺟــﺪﻑ ﺑﻘﺎﺭﺑﻪ ﻋﺒﺮ ﻣﻨﺤــﺪﺭﺍﺕ ﺍﻟﻨﻬﺮ ﺍﻟﻐﺎﺩﺭﺓ‪ ،‬ﻣﻔﻘــﻮﺩ ﻓﻲ ﻗﻠﺒﻪ‪ ،‬ﻭﺍﻟﺜﺎﻧﻲ ﻭﻋﻰ ﺍﷲ ﻓﻲ ﻣﻜﻨﻮﻥ ﻭﺍﺳﺘﻴﻌﺎﺑﻬﺎ ﺣﻴﻮ ﹼﻳﺎ ﹰ ﻭﺗﻔﺎﻋﻠ ﹼﻴﺎ ﹰ‪.‬‬
‫ﺃﻭ ﹼ‬ ‫ﺃﻧﻪ ﻻ ﻳﺼﺒﺢ" ﻗﺎﻝ ﺍﻟﺴﺎﺋﻞ‪" :‬ﺃﻻ ﻳﻌﻠﻢ ﺍﻟﻨﺎﺱ‬
‫"ﻭﻫﻞ ﻭﺟﺪﺗﻪ؟" ﺳﺄﻝ ﺍﳌﻌﻠﱢﻢ‪.‬‬ ‫ﺍﻷﻭﺛﺎﻥ ﻣﻦ ﻗﺒﻞ‪ ،‬ﻭﻟﻜﻨﻪ ﻧﺪﺍﺀ ﺟﺒﺎﺭ ﻣﺘﻤﻜﻦ‬
‫ﻗﻠﺒــﻪ ﻓﻠﻢ ﻳﻜﻦ ﺑﺤﺎﺟﺔ ﻟﻠﺒﺤــﺚ ﻋﻨﻪ ﻭﺇﳕﺎ ﻛﺎﻥ ﺇﻥ ﺣﺎﻟــﺔ ﺍﻟﻮﻋﻲ ﻭﺍﻟﻼﻭﻋﻲ ﻓﻲ ﺍﻟﻜﻴﺎﻥ ﺍﻟﺒﺸــﺮﻱ‬ ‫ﻓﻘﺎﻝ ﻟﻬﻢ‪" :‬ﺍﺫﻫﺒﻮﺍ ﻭﺍﻛﺘﺸــﻔﻮﺍ ﺑﺄﻧﻔﺴﻜﻢ"‬ ‫ﺟﻤﻴﻌﺎ ﹰ ﺫﻟﻚ؟" ﻓﺄﺟﺎﺏ ﺃﻭﻳﺲ‪" :‬ﺑﻠﻰ ﻳﻌﻠﻤﻮﻥ‪،‬‬
‫"ﻻ ‪ ..‬ﻟﻢ ﺃﺟﺪﻩ‪ .‬ﻭﺃﻧﺖ ﻫﻞ ﻭﺟﺪﺗﻪ؟"‬ ‫ﻭﺍﺛﻖ‪ ،‬ﻗﺪ ﺃﻣﺴﻚ ﺑﺰﻣﺎﻡ ﺍﻷﺳﺮﺍﺭ‪ ،‬ﻭﻇﻦ ﺃﻧﻪ ﻗﺎﺩﺭ‬
‫ﻳﺠﺪﻩ ﻓﻲ ﻛﻞ ﺷــﻲﺀ‪ .‬ﻭﺍﻟﻔــﺮﻕ ﺑﻴﻨﻬﻤﺎ ﻛﺎﻟﻔﺮﻕ ﺗﺸﺒﻪ ﻗﺎﻋﺔ ﻣﻈﻠﻤﺔ ﺃﹸﺿﻴﺌﺖ ﺑﺸﻤﻌﺔ‪ ،‬ﻓﺎﻟﺮﻗﻌﺔ‬ ‫ﺛﻢ ﺭﺳﻢ ﻟﻬﻢ ﺧﺎﺭﻃﺔ ﻟﻠﻨﻬﺮ ﻟﻴﺴﺘﺮﺷﺪﻭﺍ ﺑﻬﺎ‪.‬‬ ‫ﹸﺴﻜﺮ‬
‫ﻟﻜﻨﻬﻢ ﻻ ﻳﻌﺘﺒﺮﻭﻥ ﺑﻪ ﻓﻜﻠﻤﺔ ﺧﻤﺮ ﻟﻢ ﺗ ﹺ‬
‫ﻣــﺎﺫﺍ ﻛﺎﻥ ﺑﻮﺳــﻊ ﺍﳌﻌﻠﱢﻢ ﺃﻥ ﻳﻘــﻮﻝ‪ ,‬ﻓﻲ ﺣﲔ‬ ‫ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ‪ ،‬ﺇﻧﻪ ﻧﺪﺍﺀ ﺃﻛﺜﺮ ﻗﻮﺓ ﻭﺃﻣﻮﺍﻻ ﹰ ﻣﻦ‬
‫ﻳﺴﺘﺪﻝ ﻋﻠﻰ ﺍﷲ ﺑﺎﻵﺛﺎﺭ‪ ،‬ﻭﻣﻦ ﻳﻌﺮﻑ ﺍﷲ ﺍﻟﺘــﻲ ﺗﻨﻌﻢ ﺑﺎﻟﻨــﻮﺭ ﻓــﻲ ﺍﻟﻘﺎﻋﺔ ﲤﺜــﻞ ﺍﻟﻮﻋﻲ‪،‬‬
‫ﹼ‬ ‫ﺃﻣــﺎ ﻫــﻢ ﻓﻘــﺪ ﻓﺮﺣــﻮﺍ ﺑﺎﳋﺎﺭﻃــﺔ‪ ،‬ﹼ‬
‫ﻭﺃﻃﺮﻭﻫــﺎ ﺑﲔ ﻣﻦ‬
‫ﻛﺎﻧــﺖ ﺷــﻤﺲ ﺍﳌﺴــﺎﺀ ﺗﺮﺳــﻞ ﺃﺷــﻌﺔ ﻣﻦ‬ ‫ﺃﺣﺪﺍ ﹰ ﻗﻂ"!‬
‫ﻛﻞ ﻣﺎ ﺳﺒﻖ ﻣﻦ ﺣﻀﺎﺭﺍﺕ ﻭﺩﻋﻮﺍﺕ ﺳﻤﺎﻭﻳﺔ‬
‫ﻭﺍﳌﻨﻄﻘــﺔ ﺍﳌﻈﻠﻤﺔ ﻫﻲ ﺍﻟﻼﻭﻋﻲ ﻓﺈﺫﺍ ﻣﺎ ﺷــﺌﻨﺎ‬ ‫ﺛﻢ ﻳــﺮﺍﻩ ﻓﻲ ﺍﻵﺛﺎﺭ ﻭﻫﻤﺎ ﻛﻤﻦ ﺳــﺄﻝ ﻋﻠﻴﺎ ﹰ )ﻉ(‪:‬‬ ‫ﺑﺈﻃــﺎﺭ ﺟﻤﻴــﻞ ﺛــﻢ ﻋ ﹼﻠﻘﻮﻫــﺎ ﻓــﻲ ﺩﺍﺭ ﺍﻟﺒﻠﺪﻳﺔ‪،‬‬
‫ﳕــﺪﺩ ﺭﻗﻌﺔ ﺍﻟﻮﻋﻲ )ﺍﻟﻨــﻮﺭ( ﻓﻲ ﻛﻴﺎﻧﻨﺎ ﻋﻠﻴﻨﺎ‬ ‫ﺃﻭ ﺃﺭﺿﻴﺔ ‪.‬ﺇﻧﻪ ﻧﺪﺍﺀ ﻭﻇﻒ ﻗﺪﺭﺓ ﺍﻟﻌﻠﻢ ﺍﳉﺒﺎﺭﺓ‪،‬‬
‫ﻭﺍﺳﺘﻨﺴﺨﻮﻫﺎ ﻓﻜﻞ ﻣﻦ ﺍﻣﺘﻠﻚ ﻭﺍﺣﺪﺓ ﻇﻦ ﺃﻧﻪ ﻫــﻞ ﺭﺃﻳــﺖ ﺭ ﹼﺑــﻚ؟ ﻓﻴﺠﻴﺐ "ﻣــﺎ ﹸﻛ ﹸ‬
‫ﻨــﺖ ﻷﻋﺒﺪ ﺃﻥ ﹼ‬
‫ﺃﻥ ﻧﻘــﺎﺭﻥ ﺑﲔ ﺍﳊــﺎﻻﺕ ﺍ‪‬ﺘﻠﻔﺔ ﺍﻟﺘﻲ ﻧﻌﻴﺸــﻬﺎ‬ ‫ﺧﺒﻴﺮ ﺑﺎﻟﻨﻬﺮ ﻷﻧﻪ ﻳﻌﺮﻑ ﻛﻞ ﻣﻨﻌﻄﻒ ﻭﺍﻧﺤﻨﺎﺀﺓ ﺭ ﹼﺑﺎ ﻟﻢ ﺃﺭﻩ"!‬ ‫ﻓﺮﺍﺡ ﻳﻜﺸﻒ ﺍﻷﺳﺮﺍﺭ ﻛﺎﻵﻟﻬﺔ ﻓﻼ ﻏﺮﺍﺑﺔ ﺃﻥ‬
‫ﻟﻨﺒﺪﺩ ﺍﻟﻈﻼﻡ ﻓﻲ ﻣﺴــﺎﺣﺔ ﺍﻟﻼﻭﻋﻲ )ﺍﻟﻈﻠﻤﺔ(‬
‫ﹼ‬ ‫ﻓﻠﺨــﺺ ﺍﻟﻌﺒﺮﺓ ﻓﻲ ﻗﻮﻟﻪ‪" :‬ﻓﻜﻠﻤﺔ‬
‫ﻓﻴﻪ! ﻭﻳﻌــﺮﻑ ﻋﺮﺽ ﺍﻟﻨﻬــﺮ ﻭﻋﻤﻘﻪ! ﻭﻳﺤﻔﻆ ﺃﻣﺎ ﺃﻭﻳﺲ ﹼ‬ ‫ﻳﻌﺒﺪ‪ ،‬ﺍﻧﻪ ﺍﻟﺴﺎﻣﺮﻱ ﺍﻟﺬﻱ ﻳﺨﺮﺝ ﻣﻦ ﺍﳌﻌﺎﺩﻥ‬
‫ﻋﻦ ﻇﻬــﺮ ﻏﻴﺐ ﺃﻣﺎﻛــﻦ ﺍﻻﻧﺤﺪﺍﺭ ﻓﻴــﻪ ﻭﻣﻮﺍﻗﻊ ﺧﻤﺮ ﻟﻢ ﺗﹸﺴﻜﺮ ﺃﺣﺪﺍ ﹰ ﻗﻂ"‪ ،‬ﻓﻠﻴﺲ ﻛﻞ ﻣﻦ ﻋﻠﻢ ﺷــﻴﺌﺎ ﹰ ﻓﺸــﻴﺌﺎ ﹰ‪ .‬ﻓﺎﻟﻮﻋــﻲ ـ ﻓﻲ ﺃﺣــﺪ ﺃﺑﻌﺎﺩﻩ ـ‬ ‫ﻋﺠﻼﹰ ﻟﻪ ﺧﻮﺍﺭ‪ ،‬ﻓﻼ ﻏﺮﺍﺑﺔ ﺃﻥ ﺗﻈﻨﻪ ﺍﻹﻧﺴﺎﻧﻴﺔ‬
‫ﺣﻘﻴﻘﺔ ﻣﺎ ﻭﻛ ﹼﺮﺭﻫﺎ ﻳﻌﻨﻲ ﺃﻧﻪ ﻋﺎﺭﻑ ﻟﻬﺎ ﻭﻣﺘﻤﺜﻞ ﻳﻌﻨﻲ ﺍﻻﻧﺘﻘﺎﻝ ﻣﻦ ﺣﺎﻟﺔ ﺍﳉﻬﻞ ﺇﻟﻰ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﻣﻦ‬ ‫ﺍﻟﺸﻼﻻﺕ!!‬ ‫ﺭﺑﻬﺎ ﻓﺘﺴﺠﺪ ﻟﻪ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﻟﻴﻮﻡ ﻗﺪ ﺗﺨﻠﺖ‬
‫ﺑﻬــﺎ؛ ﻭﺻﺪﻕ ﺣﲔ ﻗﺎﻝ‪" :‬ﺑﻠﻰ ﻳﻌﻠﻤﻮﻥ ﻭﻟﻜﻨﻬﻢ ﺍﻟﻈﻠﻢ ﺇﻟﻰ ﺍﻟﻌﺪﻝ‪ ،‬ﻭﻣﻦ ﺍﳌﻌﺼﻴﺔ ﺇﻟﻰ ﺍﻟﻌﺼﻤﺔ‪،‬‬ ‫ﺗﺒﲔ ﻟﻨﺎ ﺍﳌﺎﺋﺰ ﺑﲔ ﺍﻟﻮﺍﻋﻲ‬
‫ﺗﻠﻚ ﻣﻮﺍﻗﻒ ﻣﻦ ﺍﳊﻴﺎﺓ ﹼ‬ ‫ﻋﻦ ﺍﻟﺴﻤﺎﺀ ‪ ،‬ﻭﻧﺴﻴﺖ ﺃﻥ ﻟﻬﺎ ﺭﺑﺎ ﹰ ﻏﻴﺮ ﻋﺠﻞ‬
‫ﻭﻗﺪ ﺗﻜﻮﻥ ﺃﺣــﺪ ﺃﻭﺿﺢ ﺣﺎﻻﺗﻬﺎ ﻓﻲ ﻣﻮﺭﻭﺛﻨﺎ ﻫﻲ‬ ‫ﻻ ﻳﻌﺘﺒﺮﻭﻥ ﺑﻪ" ﻓﺎﻷﺻــﻞ ﻫﻮ ﺃﺧﺬ ﺍﻟﻌﺒﺮﺓ ﻭﻟﻴﺲ‬ ‫ﻣﻦ ﺍﻟﻨﺎﺱ ﻭﻏﻴﺮﻩ ﻛﺎﳌﺴﺘﻜﺸﻒ ﺍﳊﻘﻴﻘﻲ ﺍﻟﺬﻱ‬
‫ﺍﻟﺴﺎﻣﺮﻱ‪ ،‬ﻓﻠﻦ ﲡﺪ ﺃﻣﺔ ﻏﻴﺮ ﺃﻣﺔ ﺍﻹﺳﻼﻡ ـ‬
‫ﺍﻟﺘﺠﺮﺑﺔ ﺍﻟﺘﻲ ﻋﺎﺷــﻬﺎ ﺃﺑﻮﺍﻧــﺎ ﺁﺩﻡ ﻭﺣﻮﺍﺀ ﺑﻌﺪ ﺃﻥ‬ ‫ﻋﺎﻳــﻦ ﺍﳌﻮﻗﻊ ﻭﻋﺎﺵ ﲡﺮﺑﺔ ﺍﳋﻮﻑ ﻭﻣﺘﻌﺔ ﺍ‪‬ﺎﻃﺮﺓ ﻣﺠﺮﺩ ﺍﻟﻌﻠﻢ ﺑﺎﻟﺸــﻲﺀ‪ ،‬ﻭﺍﻟﻔﺮﻕ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﻨﺎﺱ‬
‫ﻭﺍﻟﻌﺮﺏ ﻫﻢ ﺭﺃﺳﻬﺎ ـ ﺗﺪﻋﻲ ﺃﻧﻬﺎ ﻋﻠﻰ ﺍﺗﺼﺎﻝ‬
‫ﺃﺯ ﹼﻟﻬﻤﺎ ﺍﻟﺸﻴﻄﺎﻥ‪ ،‬ﻓﻬﻤﺎ ﻗﺒﻞ ﺃﻥ ﻳﺬﻭﻗﺎ ﺍﻟﺸﺠﺮﺓ‬ ‫ﺃﻧــﻪ ﻋﻤﻞ ﲟﺎ ﻋﻠــﻢ ﻓﻮﻋﻰ ﻓﻜﺎﻥ ﻛﻤــﺎ ﻗﺎﻝ "ﺇﺫﺍ‬ ‫ﺍﻟﺘــﻲ ﺣﺘﻤــﺎ ﹰ ﺯﺍﺩ ﻣﻦ ﺧﻼﻟﻬﺎ ﻭﻋﻴــﺎﹰ‪ ،‬ﻭﻣﻦ ﺍﻛﺘﻔﻰ‬
‫ﻣﻊ ﺍﻟﺴﻤﺎﺀ ‪ :‬ﺣﻀﺎﺭﺓ ﻭﺩﻭﻟﺔ ﻭﺛﻘﺎﻓﺔ ﻭﻣﺪﻧﻴﺔ‬
‫ﺃﺻﺒﺢ ﻇﻦ ﺃﻧﻪ ﻻ ﳝﺴــﻲ ﻭﺇﺫﺍ ﺃﻣﺴــﻰ ﻇﻦ ﺃﻧﻪ ﻻ ﻛﺎﻧﺎ ﻳﻌﻴﺸــﺎﻥ ﺣﺎﻟﺔ )ﻻﻭﻋــﻲ( ﻭﺑﻼ ﻋﺼﻤﺔ ﻣﻦ‬ ‫ﺑﺎﻻﺣﺘﻔــﺎﻅ ﺑﺨﺮﺍﺋــﻂ ﺍﳌﻮﻗــﻊ ﻭﺍﺳﺘﻨﺴــﺎﺧﻬﺎ‬
‫‪.‬ﺃﺧﻼﻗﺎ ﹰ ﻭﺳﻠﻮﻛﺎ ﹰ ‪ ،‬ﺭﻭﺣﺎ ﹰ ﻭﻧﻔﺴﺎ ﹰ ﻭﻋﻘﻼﹰ ‪.‬‬
‫ﺍﻟﺸﻴﻄﺎﻥ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻔﻌﻞ ﺍﻟﺬﻱ ﺍﺳﺘﺪﺭﺟﻬﻤﺎ‬ ‫ﻭﺣﻔﻆ ﺍﳌﻌﻠﻮﻣــﺎﺕ ﺍﳌﻬﻤﺔ ﻓﻴﻬﺎ ﻋﻦ ﻇﻬﺮ ﻗﻠﺐ ﻳﺼﺒﺢ"‪.‬‬
‫ﻭﺣﺪﻫﺎ ﺃﻣﺔ ﺍﻹﺳﻼﻡ ﻳﻮﺟﺪ ﻓﻴﻬﺎ ﻣﺜﻞ ﻫﺬﺍ‬
‫ﺍﻟﺘﻔﻜﻴﺮ ﻭﺍﻟﻔﻜﺮ‪ ،‬ﻭﺣﺪﻫﺎ ﻓﻲ ﻋﺎﻟﻢ ﺍﻟﻴﻮﻡ‬
‫ﺇﻥ ﺣﺎﻟﺔ ﺍﻟﻮﻋﻲ ﻭﺍﻟﻼﻭﻋﻲ ﻓﻲ ﺍﻟﻜﻴﺎﻥ‬ ‫ﻣﻦ ﻳﻮﺟﺪ ﻓﻴﻬﺎ ﻋﺰﻑ ﻟﻬﺬﻩ ﺍﻟﻨﻐﻤﺔ ﺍﻟﻨﺸﺎﺯ‪:‬‬
‫ﺍﻟﺒﺸﺮﻱ ﺗﺸﺒﻪ ﻗﺎﻋﺔ ﻣﻈﻠﻤﺔ ﺃﹸﺿﻴﺌﺖ‬ ‫ﺃﻥ ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﺇﻥ ﺍﻟﺴﻌﺎﺩﺓ ﻻ ﺗﻜﻤﻦ ﻓﻲ‬
‫ﻣﻦ ﺭﺍﺡ ﻳﺒﺤﺚ ﻋﻦ ﺍﷲ ﻓﻲ ﻛﻞ ﻣﻜﺎﻥ‬
‫ﺑﺸﻤﻌﺔ‪ ،‬ﻓﺎﻟﺮﻗﻌﺔ ﺍﻟﺘﻲ ﺗﻨﻌﻢ ﺑﺎﻟﻨﻮﺭ ﻓﻲ‬ ‫ﺍﻟﻐﻨﻰ ﻭﺍﻟﺜﺮﻭﺓ‪ ،‬ﻭﺍﳌﺘﻊ ﻭﺍﻟﺘﺴﻠﻊ‪ ،‬ﻭﺇﳕﺎ ﻫﻲ‬
‫ﻭﻟﻢ ﻳﺠﺪﻩ ﻓﻠﻌ ﹼﻠﻪ ﻛﺎﻥ ﻳﺒﺤﺚ ﻋﻦ ﺇﻟﻪ‬
‫ﺍﻟﻘﺎﻋﺔ ﲤﺜﻞ ﺍﻟﻮﻋﻲ‪ ،‬ﻭﺍﳌﻨﻄﻘﺔ ﺍﳌﻈﻠﻤﺔ‬ ‫ﻗﺒﻞ ﻛﻞ ﺷﻲﺀ‪ ،‬ﻓﻲ ﺻﻔﺎﺀ ﺍﻟﺮﻭﺡ ﻭﺭﻗﻴﻬﺎ‪،‬‬
‫ﻭﺻﻔﻪ ﻟﻪ ﺍﻵﺧﺮﻭﻥ‪ ،‬ﻭﻟﻜﻦ ﻟﻢ ﻳﻌﺮﻓﻪ‬
‫ﳕﺪﺩ ﺭﻗﻌﺔ‬
‫ﻫﻲ ﺍﻟﻼﻭﻋﻲ ﻓﺈﺫﺍ ﻣﺎ ﺷﺌﻨﺎ ﺃﻥ ﹼ‬ ‫ﻭﻓﻲ ﺍﻻﺭﺗﺒﺎﻁ ﺍﻟﺮﻭﺣﻲ ﺑﺎﻟﺴﻤﺎﺀ ﻭﻓﻲ ﺻﻴﺎﻏﺔ‬
‫ﻗﻠﺒﻪ‪ ،‬ﺇﻟﻪ ﻣﺎ ﻋﺎﺵ ﻗﺮﺑﻪ‪ ،‬ﻭﻻ ﺃﺣﺲ‬
‫ﺍﻟﻮﻋﻲ )ﺍﻟﻨﻮﺭ( ﻓﻲ ﻛﻴﺎﻧﻨﺎ ﻋﻠﻴﻨﺎ ﺃﻥ‬ ‫ﺍﳊﻀﺎﺭﺓ ﻋﻠﻰ ﻧﻮﺭ ﻫﺪﺍﻩ ‪ .‬ﻓﺘﺶ ﺍﻟﻌﺎﻟﻢ ﺇﻥ‬
‫ﺑﺈﺣﺎﻃﺘﻪ ﺑﻪ‪ ،‬ﻭﻻ ﺑﺮﻋﺎﻳﺘﻪ ﻟﻪ‪ ،‬ﻳﺒﺤﺚ‬
‫ﻧﻘﺎﺭﻥ ﺑﲔ ﺍﳊﺎﻻﺕ ﺍ‪‬ﺘﻠﻔﺔ ﺍﻟﺘﻲ ﻧﻌﻴﺸﻬﺎ‬ ‫ﺷﺌﺖ‪ ،‬ﻓﻠﻦ ﺗﺮﻯ ﻟﻬﺬﻩ ﺍﻟﺪﻋﻮﺓ ـ ﺭﺑﻂ ﺍﻹﻧﺴﺎﻥ‬
‫ﻋﻦ ﺇﻟﻪ ﺑﻐﻴﺮ ﺃﺩﺍﺓ ﻗﻠﺒﻪ‪ ،‬ﺃﻣﺎ ﺍﳌﻌ ﹼﻠﻢ‬
‫ﻟﻨﺒﺪﺩ ﺍﻟﻈﻼﻡ ﻓﻲ ﻣﺴﺎﺣﺔ ﺍﻟﻼﻭﻋﻲ‬ ‫ﹼ‬ ‫ﺍﳌﺘﺤﻀﺮ ﺑﺎﻷﺧﻼﻕ ﺍﻟﻌﺎﻟﻴﺔ ﻭﻫﺪﻱ ﺍﻟﺴﻤﺎﺀ ـ‬
‫ﻓﻘﺪ ﻭﺟﺪ ﺍﷲ ﻓﻲ ﻗﻠﺒﻪ ﺃﻭﻻ ﹰ ﺛﻢ ﺭﺁﻩ ﻓﻲ‬
‫)ﺍﻟﻈﻠﻤﺔ(ﺷﻴﺌﺎ ﹰ ﻓﺸﻴﺌﺎ ﹰ‪.‬‬ ‫ﺃﻟﺴﻨﺎ ﹰ ﺳﻮﻯ ﻓﻲ ﻫﺬﻩ ﺍﻷﻣﺔ ﺃﻣﺔ ﺍﻹﺳﻼﻡ!‪.‬‬
‫ﻛﻞ ﻣﺎ ﻳﺤﻴﻂ ﺑﻪ‪.‬‬

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 ‫ﺃﻥ ﻧﺼــﻞ ﺇﻟــﻰ ﺩﺭﺟــﺔ ﺍﻟﻴﻘــﲔ ﻓــﻲ ﺇﳝﺎﻧﻨــﺎ ﺇﻻﹼ ﻓــﻲ ﺍﺧﺘﺒﺎﺭ ﺍﳌﻌﻠﻮﻣﺎﺕ ﺍﻟﺘــﻲ ﹼ‬
‫ﺗﻮﺻﻞ ﺇﻟﻴﻬﺎ ﻓﻜﺮﻩ‬ ‫‪ -‬ﶈﺎﻓﻈــﺔ ﻋﻠــﻰ ﺫﺍﻛــﺮﺓ ﻳﻘﻈــﺔ ﻭﻗــﺎﺩﺭﺓ ﻋﻠﻰ‬ ‫ﺇﻟﻴﻪ‪ ،‬ﻭﺑﻌﺪﻫﺎ ﻋﺎﺷﺎ ﺣﺎﻟﺔ )ﻭﻋﻲ(ﻟﻶﺛﺎﺭ ﺍﻟﺴﻠﺒﻴﺔ ﺍﻷﺣﺪﺍﺙ ﺍﳌﻬﻤﺔ ﻓﻲ ﺣﻴﺎﺗﻪ ﻭﻓﻲ ﲡﺎﺭﺑﻪ ﺍﻟﻴﻮﻣﻴﺔ‪ .‬ﻣﻌﺎﻳﺸــﺔ ﻣﻮﻗﻒ ﻣﺎ ﻭﺍﻟﺘﻔﺎﻋﻞ ﻣﻌــﻪ‪ ،‬ﻭﻧﺘﻴﺠﺔ‬
‫ﹼ‬
‫ﻓﺎﳌﺘﻮﻛﻞ ﻣــﻦ ﺧــﻼﻝ ﺗﺄﻣﻼﺗــﻪ ﻭﲢﻠﻴﻼﺗــﻪ ﻭﺍﺳــﺘﻨﺘﺎﺟﺎﺗﻪ‬ ‫ﻣﻘﺎﺭﻧــﺔ ﺍﻟﻨﺘﺎﺋﺞ ﺍﳌﺎﺿﻴﺔ ﺑﺎﳊﺎﺿــﺮﺓ ﻷﻥ ﺍﳌﻘﺎﺭﻧﺔ ﲟﻤﺎﺭﺳــﺘﻪ ﻭﺗﻄﺒﻴﻘــﻪ ﻓــﻲ ﺣﻴﺎﺗﻨــﺎ‪،‬‬ ‫ﻟﻬــﺬﻩ ﺍﳌﻘﺎﺭﻧﺔ ﺑﲔ ﺍﻟﻘﺪﱘ ﻭﺍﳉﺪﻳﺪ‪ ،‬ﻭﺭﺑﻂ ﺍ‪‬ﻬﻮﻝ‬ ‫ﻟﻨﻔﺘــﺮﺽ ﺃﻥ ﺍﻣــﺮﺅﹰ ﻗﺮﺃ ﻧﺒــﺄ ﻭﻓﺎﺓ ﺃﺣــﺪ ﻣﻌﺎﺭﻓﻪ‪،‬‬ ‫ﺍﻟﺘﻲ ﺗﺮﻛﺘﻬﺎ ﺗﻠﻚ ﺍﻟﺘﺠﺮﺑﺔ ﻋﻠﻴﻬﻤﺎ ﻭﳌﺎ ﻳﺠﺐ ﺃﻥ‬
‫ﻣﺘﻮﻛﻼﹰ ﻋﻠــﻰ ﺍﳊﻘﻴﻘﺔ ﻭﺍﻟﻌﻤــﻞ ﻋﻠــﻰ ﺗﻄﺒﻴﻘﻬﺎ ﻓــﻲ ﺟﺎﻣﻌــﺔ ﺍﳊﻴﺎﺓ‪،‬‬
‫ﹼ‬ ‫ﻣﺜــﻼﹰ ﻻ ﳝﻜــﻦ ﺃﻥ ﻳﻜﻮﻥ‬ ‫ﻫﻲ ﺍﻟﻮﺳﻴﻠﺔ ﺍﻷﺳﺮﻉ ﻻﻛﺘﺴﺎﺏ ﺍﻟﻮﻋﻲ‪.‬‬ ‫ﻳﻜــﻮﻥ ﻋﻠﻴﻪ ﺣﺎﻟﻬﻤﺎ ﺑﻌﺪﻫﺎ ﺃﻱ ﺍﻧﻬﻤﺎ ﺧﺮﺟﺎ ﻣﻦ ﻫــﺬﺍ ﺍﻟﻨﺒﺄ ﻳﻨﺘﻘــﻞ ﺇﻟﻰ ﺍﳌﺦ ﻋﺒﺮ ﺣﺎﺳــﺔ ﺍﻟﺒﺼﺮ ﺑﺎﳌﻌﻠــﻮﻡ‪ ،‬ﻭﻣﻌﺮﻓﺔ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻘﺮﻳﺐ ﻭﺍﻟﺒﻌﻴﺪ‬
‫ﺍﻟﺘﻮﻛﻞ ﻓــﻲ ﺍﳌﻮﺍﻗﻒ ﺍﻟﺘﻲ ﺗﺘﻄ ﹼﻠﺐ ﻓﻤﺜﻠــﻪ ﻣﺜﻞ ﺍﻟﻄﺎﻟﺐ ﺍﻟﺬﻱ ﻻ ﻳﻜﺘﻔﻲ ﲟﺎ ﻳﹸﻌﻄﻰ‬
‫ﹼ‬ ‫‪ -‬ﺍﻟﻘــﺪﺭﺓ ﻋﻠﻰ ﺍﻟﺘﺨ ﹼﻠــﻲ ﻋﻦ ﻗﻴﻮﺩ ﺍﳌﺎﺿﻲ ﺇﻻﹼ ﺇﺫﺍ ﻣﺎﺭﺱ‬ ‫ﹸﺴــﺠﻞ ﺍﳌﻌﻠﻮﻣــﺎﺕ ﺍﳉﺪﻳــﺪﺓ ﺍﻟﺘــﻲ ﻟــﻢ ﺗﻜﻦ‬
‫ﹼ‬ ‫ﻓﻴﺘﺮﺟﻤﻪ ﺍﻟﻔﻜﺮ ﺇﻟﻰ ﻣﺸــﺎﻋﺮ ﺗﺆﺛــﺮ ﻓﻴﻬﺎ ﺣﺰﻧﺎﹰ‪ ،‬ﺗ‬ ‫ﺍﻟﻼﻭﻋﻲ )ﺍﺭﺗــﻜﺎﺏ ﺍﳋﻄﻴﺌﺔ( ﺇﻟــﻰ ﻗﻤﺔ ﺍﻟﻮﻋﻲ‬
‫ﻣﻦ ﻣﻌﻠﻮﻣﺎﺕ ﻣﻘﺮﺭﺓ ﻓﻲ ﺍﳌﻨﻬﺞ ﺍﻟﺪﺭﺍﺳﻲ ﻭﺍﻟﺘﻲ‬ ‫ﺃﻣــﺎ ﺃﻥ ﻧﻘــﺮﺃ‪ ،‬ﻭﻧﻜﺘﺐ‪ ،‬ﻭﻧﺴــﻤﻊ‪ ،‬ﺃﻭ ﺣﺘﻰ‬
‫ﺫﻟــﻚ‪ ،‬ﹼ‬ ‫ﺩﻭﻥ ﺗﻨﺎﺳﻲ ﻋﺒﺮﻩ‪.‬‬ ‫ﻓﻴﺴــﺘﺤﺪﺙ ﻭﻋﻴﺎ ﹰ ﻟﻢ ﻳﻜﻦ ﻣﻮﺟﻮﺩﺍﹰ‪ ،‬ﻫﺬﺍ ﺍﻟﻮﻋﻲ ﻣﺴــﺠﻠﺔ ﻣﻦ ﻗﺒﻞ ﻭﺑﻬــﺎ ﻧﺰﺩﺍﺩ ﻭﻋﻴــﺎ ﹰ‪ .‬ﻭﻣﻦ ﻫﻨﺎ‬
‫)ﺍﻟﻌﺼﻤﺔ( ﻭﻫﺬﺍ ﳒﺪﻩ ﻓﻲ ﺭﺟﺎﺋﻬﻤﺎ )‪..‬ﺭﹶﺑﱠﻨﹶﺎ‬
‫ﻻ ﺗﺆﻫﻠﻪ ﺇﻻﹼ ﻟﻠﺘﺨﺮﺝ ﻭﺍﳊﺼﻮﻝ ﻋﻠﻰ ﺍﻟﺸــﻬﺎﺩﺓ‪،‬‬ ‫ﹼ‬
‫ﻣﺘﻮﻛﻠﲔ‬ ‫ﹼ‬
‫ﺑﺎﻟﺘﻮﻛﻞ ﻟﻦ ﻳﺠﻌــﻞ ﻣﻨﹼﺎ‬ ‫ﻧﻌــﻆ ﺍﻟﻨﺎﺱ‬ ‫‪ -‬ﺍﻻﻧﻔﺘــﺎﺡ ﺍﻟﺬﻫﻨﻲ ﻋﻠﻰ ﻛﻞ ﺟﺪﻳﺪ ﻟﺘﻮﺳــﻴﻊ‬ ‫ــﻢ ﺗ ﹶ ﹾﻐ ﹺﻔــﺮﹾ ﻟﹶﻨﹶــﺎ ﻭﹶﺗﹶﺮﹾ ﹶﺣ ﹾﻤﻨﹶﺎ ﺍﳉﺪﻳﺪ ﺣﺼﻴﻠﺔ ﺗﻔﺎﻋﻞ ﺍﻟﻔﻜﺮ ﺑﺎﳌﺸﺎﻋﺮ‪.‬ﻓﺎﻟﻮﻋﻲ ﻓﺈﻥ ﻓﻲ ﺍﺳــﺘﻄﺎﻋﺔ ﻛﻞ ﻣﻨﹼﺎ ﺃﻥ ﻳﺮﺗﻘﻲ ﲟﺴــﺘﻮﻯ‬ ‫ﹶﻇﻠﹶ ﹾﻤﻨﹶــﺎ ﺃﹶﻧ ﹾ ﹸﻔ ﹶ‬
‫ﺴــﻨﹶﺎ ﻭﹶﺇ ﹺ ﹾﻥ ﻟﹶ ﹾ‬
‫ﺑﺄﻥ ﻳﻄ ﹼﺒــﻖ ﻣﺎ ﺗﻌ ﹼﻠﻤﻪ ﺛﻢ ﻳﺒﺤــﺚ ﻋﻦ ﺍﳌﺰﻳﺪ ﻣﻦ‬ ‫ﻋﻠﻰ ﺍﷲ ﻣﺎ ﻟﻢ ﳕﺎﺭﺳــﻪ ﻋﻤﻠﻴﺎ ﹰ‪ .‬ﻓﻜﺬﺍ ﺍﻟﻮﻋﻲ ﻻ‬ ‫ﺍﳌﺪﺍﺭﻙ ﻭﺣﻴﺎﺯﺓ ﻭﻋﻲ ﺫﺍﺗﻲ ﻣﺘﻄﻮﺭ‪.‬‬ ‫ﻭﺍﳉﺪ ﺑﻌﺪ ﺃﻥ ﻳﺮﻯ ﺍﻟﻔﺎﺭﻕ‬
‫ﹼ‬ ‫ﻭﻋﻴﻪ ﺑﺸﻲﺀ ﻣﻦ ﺍﳌﺜﺎﺑﺮﺓ‬ ‫ﺎﺳﺮﹺﻳ ﹶﻦ(‪.‬‬ ‫ﻟﹶﻨ ﹸﹶﻜﻮﻧ ﹶ ﱠﻦ ﹺﻣ ﹶﻦ ﹾﺍﳋﹶ ﹺ‬
‫ﻓﻌﻠﻰ ﺳــﺒﻴﻞ ﺍﳌﺜﺎﻝ‪ ،‬ﻟﻨﻔﺘﺮﺽ ﺃﻥ ﺍﳌﺮﺀ ﺃﻳﻘﻦ ﺑﺄﻧﻪ ﳝﻜﻦ ﺃﻥ ﻳﺮﺗﻘﻲ ﺇﻻﹼ ﺑﺘﻘﻠﻴﻞ ﻣﺴﺎﺣﺔ ﺍﻟﻼﻭﻋﻲ ﻓﻲ ﺍﳌﻌﺎﺭﻑ ﺍﻟﺘﻲ ﺗﻮﺳــﻊ ﺁﻓﺎﻗــﻪ ﻭﻣﺪﺍﺭﻛﻪ ﻓﺘﺠﻌﻠﻪ‬ ‫ﺇ ﹼﻥ ﺍﻟﻮﻋﻲ ﻳﻨﻤﻮ ﻓﺮﺩﻳﺎ ﹰ ﺑﺤﺴﺐ ﺭﻏﺒﺔ ﻛﻞ ﺍﻟﻌﻈﻴﻢ ﺑﲔ ﻣﺎ ﻛﺎﻥ ﻓﻴﻪ )ﻗﺒﻞ ﺍﻟﻮﻋﻲ( ﻣﻦ ﻗﻠﻖ‬ ‫ﺇ ﹼﻥ ﺃﺣﺪ ﺳــﺒﻞ ﺯﻳﺎﺩﺓ ﺍﻟﻮﻋﻲ ﻫﻲ ﻋﻘﺪ ﻣﻘﺎﺭﻧﺔ ﺑﲔ‬
‫ﻋﻤﻠﻴﺔ ﻳﹸﻄﻠﻖ ﻋﻠﻴﻬــﺎ "ﺗﻮﻋﻴﺔ ﺍﻟﻼﻭﻋﻲ" ﻭﺫﻟﻚ ﺃﻛﺜﺮ ﺩﺭﺍﻳﺔ ﻭﻭﻋﻴﺎ ﹰ‪.‬‬ ‫ﻳﺠﺐ ﻋﻠﻴــﻪ ﺃﻥ ﻳﺘﺨ ﹼﻠﺺ ﻣﻦ ﺷــﻌﻮﺭ ﺍﻟﻜﺮﺍﻫﻴﺔ‬ ‫ﺷﺨﺺ ﻓﻲ ﺍﺧﺘﺒﺎﺭ ﺍﳌﻌﻠﻮﻣﺎﺕ ﺍﻟﺘﻲ ﻭﺍﺿﻄﺮﺍﺏ ﻭﻣــﺎ ﻳﻜﻮﻥ ﻓﻴﻪ ﻣــﻦ ﻃﻤﺄﻧﻴﻨﺔ ﻭﺭﺿﺎ‬ ‫ﺣﺎﻟﺘﲔ ﺗﺒــﺪﻭﺍﻥ ﻣﺘﺸــﺎﺑﻬﺘﲔ ﻭﻣﺤﺎﻭﻟﺔ ﻣﻌﺮﻓﺔ‬
‫ﺗﻌﻤﻖ ﺍﻟﻔﻜﺮ ﻓﻲ ﺍﻟﻨﻈﺮﻳﺎﺕ‬
‫ﻭﻣﻦ ﻫﻨﺎ ﻧﺮﻯ ﺃﻥ ﻟﻴﺲ ﹼ‬ ‫ﹼ‬
‫ﻟﻴﺤﻞ ﺑﺎﻟﺘﻌــ ﹼﻮﺩ ﻋﻠــﻰ ﲢﻜﻴــﻢ ﺍﻟﻌﻘﻞ ﻋﻠﻰ ﺍﳌﺸــﺎﻋﺮ‪،‬‬ ‫ﻣﺜــﻼﹰ ﲡﺎﻩ ﻣﻦ ﺃﺳــﺎﺀ ﺇﻟﻴﻪ ﻓﻲ ﻃﻔﻮﻟﺘــﻪ‪،‬‬ ‫ﺗﻮﺻﻞ ﺇﻟﻴﻬﺎ ﻓﻜﺮﻩ ﻣﻦ ﺧﻼﻝ ﺗﺄﻣﻼﺗﻪ ﺑﻌﺪ ﳑﺎﺭﺳــﺔ ﺍﻟﻴﻘﻈﺔ ﻭﺍﻟﻮﻋﻲ‪ ،‬ﻭﺑﻮﺳﻌﻨﺎ ﺑﻘﻠﻴﻞ‬ ‫ﺍﻟﻔــﻮﺍﺭﻕ ﺍﻟﺪﻗﻴﻘﺔ ﺑﻴﻨﻬﺎ ﲤﺎﻣــﺎ ﹰ ﻛﻠﻌﺒﺔ ﺍﻟﻔﻮﺍﺭﻕ‬
‫ﹼ‬
‫ﻭﻻ ﺣﺸــﻮﻩ ﺑﺎﳌﻌﺎﺭﻑ ﻭﺍﳌﻌﻠﻮﻣﺎﺕ ﻫﻮ ﻣﺎ ﻳﻜﺴﺒﻪ‬ ‫ﹼ‬
‫ﻭﺿﺦ ﺍﻟﺮﻭﺡ‬ ‫ﻭﺍﻟﺘﺨﻠﺺ ﻣﻦ ﺍﳌﺸﺎﻋﺮ ﺍﻟﺴــﻠﺒﻴﺔ‪،‬‬ ‫ﻣﺤ ﹼﻠﻪ ﺷــﻌﻮﺭﺍ ﹰ ﺑﺎﶈﺒــﺔ‪ ،‬ﻓﺎﳌﻤﺎﺭﺳــﺎﺕ ﺍﻟﻌﻘﻠﻴﺔ‬ ‫ﺃﻭ ﻛﺜﻴﺮ ﻣﻦ ﺍﳉﻬﺪ ﺃﻥ ﻧﺴﻴﻄﺮ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻨﻔﺲ‬ ‫ﺍﻟﺘــﻲ ﻳﻘــﻮﻡ ﻓﻴﻬﺎ ﺍﻟﻼﻋــﺐ ﺑﻌﻘــﺪ ﻣﻘﺎﺭﻧﺔ ﺑﲔ‬
‫ﻭﺍﻟﻌﻤﻞ‬ ‫ﻭﺍﺳﺘﻨﺘﺎﺟﺎﺗﻪ‬ ‫ﻭﲢﻠﻴﻼﺗﻪ‬
‫ﺍﻟﺘــﻲ ﺫﻛﺮﻧﺎﻫﺎ ﺁﻧﻔــﺎ ﹰ ﻳﺠﺐ ﺃﻥ ﺗﺘﻀﺎﻓــﺮ ﻟﺘﻘﻨﻌﻪ ﺑﺎﳌﺸﺎﻋﺮ ﺍﻹﻳﺠﺎﺑﻴﺔ ﻷﻥ ﺍﳌﺸﺎﻋﺮ ﺍﻟﺴﻠﺒﻴﺔ ﺗﻘﻒ ﻭﻋﻴﺎﹰ‪ ،‬ﺑﻞ ﺍﺧﺘﺒﺎﺭ ﺍﳌﻌﺮﻓﺔ ﻭﺗﻄﺒﻴﻖ ﺍﻟﻨﻈﺮﻳﺎﺕ ﻫﻲ‬ ‫ﻭﻧﺘﺤﻜﻢ ﻓﻲ ﻣﺸﺎﻋﺮﻧﺎ ﻭﻧﻘﻮﻡ ﺑﻌﻤﻠﻴﺔ ﺗﻄﺒﻴﺒﻴﺔ‬ ‫ﺻﻮﺭﺗﲔ ﻣﺘﺸــﺎﺑﻬﺘﲔ ﲤﺎﻣــﺎ ﹰ ﺇﻻﹼ ﺃﻧﻬﻤﺎ ﺗﺨﺘﻠﻔﺎﻥ‬
‫ﻋﻠﻰ ﺗﻄﺒﻴﻘﻬﺎ ﻓﻲ ﺟﺎﻣﻌﺔ ﺍﳊﻴﺎﺓ‪،‬‬
‫ﺑﺄﻫﻤﻴــﺔ ﻫﺬﺍ ﺍﻟﺘﺤ ﹼﻮﻝ ﺛﻢ ﻳﻜــﻮﻥ ﺍﻟﺘﻄﺒﻴﻖ ﻋﻠﻰ ﻋﺎﺋﻘﺎ ﹰ ﻛﺒﻴﺮﺍ ﹰ ﺩﻭﻥ ﺍﺭﺗﻘــﺎﺀ ﺍﻟﻮﻋﻲ‪ .‬ﻫﺬﺍ ﺇﻟﻰ ﺟﺎﻧﺐ ﺍﻟﺘــﻲ ﹼ‬
‫ﺗﻮﺳــﻊ ﺍﻟﻮﻋــﻲ ﻭﺗﺮﺗﻔﻊ ﺑﺎﳌﺮﺀ ﻓــﻲ ﻣﺪﺍﺭﺝ‬ ‫ﺗﻘﺎﻭﻡ ﺟﻤﻴﻊ ﺃﺷﻜﺎﻝ ﺍﻟﻐﻔﻠﺔ‪.‬‬ ‫ﻓﻴﻘﺴــﻢ‬
‫ﹼ‬ ‫ﻓــﻲ ﺑﻌــﺾ ﺍﻟﺘﻔﺎﺻﻴــﻞ ﺍﻟﺪﻗﻴﻘــﺔ‪،‬‬
‫ﻓﻤﺜﻠﻪ ﻣﺜﻞ ﺍﻟﻄﺎﻟﺐ ﺍﻟﺬﻱ ﻻ ﻳﻜﺘﻔﻲ‬
‫ﻓﻴﺘﺒــﺪﻝ ﺍﻟﻜﺮﻩ ﺍﻏﺘﻨــﺎﻡ ﻛﻞ ﻓﺮﺻﺔ ﻓﻲ ﺍﳊﻴﺎﺓ ﻟﺘﻐﺬﻳﺔ ﻭﻋﻴﻨﺎ‪ ،‬ﻓﻲ ﺍﳊﻜﻤــﺔ‪ .‬ﻭﺑﻨﺎﺀ ﻋﻠﻰ ﺫﻟﻚ ﻓﺈﻥ ﺍﻹﻧﺴــﺎﻥ ﺍﻟﻮﺍﻋﻲ‬
‫ﹼ‬ ‫ﺻﻌﻴــﺪ ﺍﳌﺸــﺎﻋﺮ ﻭﺍﻟﻌﻮﺍﻃــﻒ‬ ‫ﻭﺃﻣــﺎ ﻛﻴﻒ ﻳﺘﺤــﻮﻝ ﺍﻟﻼﻭﻋــﻲ ﻭﻋﻴــﺎ ﹰ ﻓﺒﺘﻀﺎﻓﺮ‬ ‫ﺍﻟﺼﻮﺭﺓ ﺇﻟﻰ ﻣﺮ ﹼﺑﻌــﺎﺕ ﺻﻐﻴﺮﺓ ﺛﻢ ﻳﻘﺎﺭﻥ ﺑﲔ ﻛﻞ‬
‫ﻟﻴــﺲ ﺑﺎﻟﻀﺮﻭﺭﺓ ﻫــﻮ ﺍﳊﺎﺻﻞ ﻋﻠﻰ ﺍﻟﺸــﻬﺎﺩﺍﺕ‬ ‫ﺗﻘﺪﻣﻬــﺎ ﻟﻨﺎ ﺍﳊﻴﺎﺓ‬ ‫ﺣ ﹼﺒﺎﹰ‪ ،‬ﻷﻥ ﺍﻟﻌﻘﻞ ﻫﻮ ﺍﳌﺘﺤﻜﻢ ﻓﻲ ﺍﳌﺸــﺎﻋﺮ ﻟﺪﻯ‬ ‫ﻣﺠﻤﻮﻋﺔ ﻣﻦ ﺍﳌﻤﺎﺭﺳﺎﺕ ﺍﻟﻌﻘﻠﻴﺔ ﻣﺜﻞ‪:‬‬
‫ﲟﺎ ﻳﹸﻌﻄﻰ ﻣﻦ ﻣﻌﻠﻮﻣﺎﺕ ﻣﻘﺮﺭﺓ ﻓﻲ‬
‫ﻧﺘﺒﺼــﺮ ﻓﻲ ﺍﻟﻌﺒــﺮ ﺍﻟﺘﻲ ﹼ‬
‫ﹼ‬ ‫ﺃﻥ‬ ‫ﻣﺮ ﹼﺑــﻊ ﻭﻣﺜﻴﻠﻪ ﻓﻲ ﺍﻟﺼﻮﺭﺓ ﺍﻷﺧﺮﻯ ﻭﻫﻜﺬﺍ ﺇﻟﻰ ﺃﻥ‬
‫ﺍﻟﻌﺎﻟﻴﺔ ﺃﻭ ﺍﳌﺘﻔﻮﻕ ﻓﻲ ﺍﻟﺪﺭﺍﺳــﺎﺕ ﺍﻟﻌﻠﻴﺎ‪ ،‬ﺑﻞ ﻗﺪ‬ ‫ﻭﺍﻟﺘﻤﻌﻦ‬ ‫ﻓــﻲ ﻛﻞ ﺁﻥ‪ ،‬ﻭﺃﻥ ﻧﺒــﺎﺩﺭ ﺇﻟــﻰ ﺍﻟﺘﺤﻠﻴــﻞ‬ ‫ﺍﻹﻧﺴﺎﻥ ﺍﻟﻮﺍﻋﻲ‪.‬ﻭﻣﻦ ﻫﻨﺎ ﻧﺴﺘﻨﺘﺞ ﺃﻥ ﺍﳌﻤﺎﺭﺳﺎﺕ‬
‫ﹼ‬
‫ﺍﳌﻨﻬﺞ ﺍﻟﺪﺭﺍﺳﻲ ﻭﺍﻟﺘﻲ ﻻ ﺗﺆﻫﻠﻪ ﺇﻻ ‪ -‬ﺍﻟﺘﺮﻛﻴــﺰ ﺍﻟﺬﻫﻨﻲ ﺑﺤﻴــﺚ ﻳﻜﻮﻥ ﲟﻘﺪﻭﺭﻧﺎ‬ ‫ﻳﺘﻮﺻﻞ ﺇﻟــﻰ ﲢﺪﻳﺪﻫﺎ ﺟﻤﻴﻌﻬﺎ ﺑﺼﻮﺭﺓ ﻣﻨﻈﻤﺔ‬
‫ﹼ‬
‫ﻓــﻲ ﻛﻞ ﻣﺎ ﻳــﺮﺩ ﻋﻠﻴﻨﺎ ﻣﻦ ﻇــﺮﻭﻑ‪ ،‬ﻭﻓﻲ ﻛﻞ ﻣﺎ ﻳﻜﻮﻥ ﻋﺼﺎﻣﻴﺎ ﹰ ﻋﻤﻞ ﻋﻞ ﺗﺜﻘﻴﻒ ﻧﻔﺴﻪ ﻭﺗﻌ ﹼﻠﻢ‬ ‫ﺍﻟﻌﻘﻠﻴﺔ ﺃﺳﺎﺳﻴﺔ ﻟﻜﻞ ﻋﻤﻠﻴﺔ ﺗﻮﻋﻴﺔ ﻟ ﹼﻼﻭﻋﻲ‪،‬‬ ‫ﻭﺗﻘﺼــﻲ‬
‫ﹼ‬ ‫ﻟﻠﺘﺨﺮﺝ ﻭﺍﳊﺼﻮﻝ ﻋﻠﻰ ﺍﻟﺸﻬﺎﺩﺓ‪ ،‬ﻭﺇﳕﺎ ﺗﻨــﺎﻭﻝ ﻣﻮﺿــﻮﻉ ﻣــﺎ ﻭﺍﻟﺒﺤــﺚ ﻓﻴــﻪ‬ ‫ﻭﻣﻨﻬﺠﻴﺔ؛ ﻛﻤﺎ ﻟﻮ ﺭﺃﻳﻨﺎ ﺯﻫﺮﺓ ﺗﺨﺘﻠﻒ ﻋﻦ ﺑﻘﻴﺔ‬
‫ﻣﻦ ﺍﻟﺘﺠﺎﺭﺏ ﻭﺍﳋﺒﺮﺍﺕ ﺍﳊﻴﺎﺗﻴﺔ ﺑﺘﻔﻌﻴﻞ ﻣﻌﺎﺭﻓﻪ‪.‬‬ ‫ﻓﻠﻤــﻦ ﻳﺮﻳﺪ ﺃﻥ ﻳﺮﺗﻘﻲ ﲟﺴــﺘﻮﻯ ﻭﻋﻴــﻪ ﻋﻠﻴﻪ ﺃﻥ ﻧﺘﻌ ﹼﺮﺽ ﻟﻪ ﻣﻦ ﺷﺆﻭﻥ ﻭﺷﺠﻮﻥ‪ ،‬ﻣﻦ ﻓﺮﺡ ﺃﻭ ﺣﺰﻥ‪،‬‬ ‫ﻳﻄ ﹼﺒﻖ ﻣﺎ ﺗﻌ ﹼﻠﻤﻪ ﺛﻢ ﻳﺒﺤﺚ ﻋﻦ ﺍﳌﺰﻳﺪ ﺟﻮﻫﺮﻩ ﻹﺩﺭﺍﻛﻪ ﻭﺍﻹﳌﺎﻡ ﺑﻪ‪.‬‬ ‫ﺗﺄﻣﻠﻨﺎ ﻓﻴﻬﺎ ﻭﻗﺎﺭﻧﹼــﺎ ﺑﻴﻨﻬﺎ ﻭﺑﲔ‬
‫ﺍﻟﺰﻫــﻮﺭ ﻓﺈﺫﺍ ﻣــﺎ ﹼ‬
‫ﻛﻤﺎ ﺃﻥ ﺍﻟﺸــﺨﺺ ﺍﳌﺘﺪﻧﻲ ﻭﻋﻴــﺎ ﹰ ﻋﺎﺩﺓ ﻣﺎ ﺗﻜﻮﻥ‬ ‫ﻳﻌﻤــﻞ ﻋﻠﻰ ﺗﻔﻌﻴﻞ ﺗﻠﻚ ﺍﳌﻤﺎﺭﺳــﺎﺕ ﻭﺗﻘﻮﻳﺘﻬﺎ ﻭﻣﺎ ﻳﺼــﻞ ﺇﻟﻴﻨﺎ ﻣــﻦ ﺁﺭﺍﺀ ﻭﻣﻔﺎﻫﻴــﻢ‪ ،‬ﻟﻨﹸﺤ ﹼﻠﻠﻬﺎ‬ ‫ﺍﻟﺘﺒﺼــﺮ‪ ،‬ﺍﻟﺪﺭﺍﺳــﺔ‪ ،‬ﺍﻟﺘﺤﻠﻴﻞ‪،‬‬
‫ﹼ‬ ‫ﻣﻦ ﺍﳌﻌﺎﺭﻑ ﺍﻟﺘﻲ ﺗﻮﺳﻊ ﺁﻓﺎﻗﻪ ﻭﻣﺪﺍﺭﻛﻪ ‪ -‬ﺍﳌﺮﺍﻗﺒــﺔ‪،‬‬ ‫ﻣــﺎ ﻧﻌﺮﻓﻪ ﻣﻦ ﺯﻫﻮﺭ ﻣﻦ ﺣﻴﺚ ﺍﻟﺸــﻜﻞ ﻭﺍﳉﻤﺎﻝ‬
‫ﺃﻓــﻜﺎﺭﻩ ﺑﻠﻴــﺪﺓ‪ ،‬ﻭﻏﻴــﺮ ﻣﺘﺮﺍﺑﻄــﺔ‪ ،‬ﻭﻣﺸــﺎﻋﺮﻩ‬ ‫ﻓﻲ ﻛﻞ ﻣﻨﺎﺳــﺒﺔ ﻭﻇﺮﻑ ﻟﺘﻮﺳــﻴﻊ ﺭﻗﻌﺔ ﻭﻋﻴﻪ ﺑﻌﻤﻖ ﻭﻧﺴــﺘﺨﻠﺺ ﺍﻟﻨﺘﺎﺋﺞ ﻣﻨﻬﺎ‪ ،‬ﺛﻢ ﻧﺤﺎﺳﺐ‬ ‫ﺍﻟﺘﻤﻴﻴــﺰ‪ ،‬ﺍﳌﻘﺎﺭﻧــﺔ‪ ،‬ﻭﺍﻻﺳــﺘﻨﺘﺎﺝ ﻭﻏﻴﺮﻫــﺎ ﻣــﻦ‬ ‫ﻓﺘﺠﻌﻞ ﻣﻨﻪ ﺃﻛﺜﺮ ﺩﺭﺍﻳﺔ ﻭﻭﻋﻴﺎ ﹰ‪.‬‬ ‫ﻭﺍﻟﻠﻮﻥ ﻭﺍﻟﺮﺍﺋﺤﺔ ﺛﻢ ﺍﺳﺘﻔﺴــﺮﻧﺎ ﻋﻦ ﻃﺒﻴﻌﺘﻬﺎ‬
‫ﺑﺎﻟﻨﺴــﺒﺔ ﻟﻼﻭﻋﻴﻪ‪ .‬ﺑﺎﺧﺘﺼﺎﺭ‪ ،‬ﺍﻹﻧﺴــﺎﻥ ﺍﻷﺭﻗﻰ ﺃﻧﻔﺴﻨﺎ ﻋﻠﻰ ﺳــﻴﺮﺗﻨﺎ ﻭﺳﻠﻮﻛﻨﺎ‪ ،‬ﻭﻧﺴﺎﺋﻠﻬﺎ ﻋﻦ ﺗﺘﻔﺎﻋــﻞ ﻣــﻊ ﺍﻷﺣــﺪﺍﺙ ﺑﺒــﻂﺀ ﻭﺃﺣﺎﺳﻴﺴــﻪ‬ ‫ﻗــﺪﺭﺍﺕ ﺫﻫﻨﻴــﺔ ﺗﺴــﺎﻫﻢ ﻓــﻲ ﺍﻟﺘﻔﺎﻋــﻞ ﻣــﻊ‬ ‫ﻭﻣﺼﺪﺭﻫــﺎ ﻭﻓﻮﺍﺋﺪﻫــﺎ ﻭﻣــﺎ ﺇﻟﻰ ﺫﻟﻚ ﻓــﺈﻥ ﻫﺬﻩ‬
‫ﻣﺨــﺪﺭﺓ‪ ،‬ﺃﻣــﺎ ﺗﺼﺮﻓﺎﺗﻪ ﻓﻴﻨﻘﺼﻬﺎ ﺍﻻﻧﺴــﺠﺎﻡ‬
‫ﹼ‬ ‫ﻭﻋﻴــﺎ ﹰ ﻫﻮ ﺍﻟﺬﻱ ﻻ ﺗﺨﻀﻊ ﺃﻓــﻜﺎﺭﻩ ﻻﻧﻔﻌﺎﻻﺗﻪ ﺑﻞ ﻏﻴﺮ ﺍﳌﻨﺴﺠﻢ ﻣﻦ ﻣﺒﺎﺩﺋﻨﺎ ﻭﺭﻏﺒﺎﺗﻨﺎ‪ ،‬ﻭﻋﻦ ﺍﻷﻫﻮﺝ‬ ‫ﺍﳌﻘﺎﺭﻧﺔ ﺗﻀﻴﻒ ﳌﻌﻠﻮﻣﺎﺗﻨﺎ ﺍﻟﺴﺎﺑﻘﺔ ﻣﻌﻠﻮﻣﺎﺕ ﺇﺫﺍ ﹰ ﻟﻴﺲ ﺍﻟﺸﻌﻮﺭ ﺃﻭ ﺍﻟﻌﻘﻞ ﺃﻭ ﺍﻷﺣﺎﺳﻴﺲ ﺑﻞ ﻫﻮ ﻣﺠﺮﻳــﺎﺕ ﺍﻷﻣــﻮﺭ ﺍﳊﻴﺎﺗﻴﺔ ﺗﻔﺎﻋﻼﹰ ﺣﻴﻮﻳــﺎ ﹰ ﻳﻘﻈﺎ ﹰ‬
‫ﻣﻊ ﺍﶈﻴــﻂ ﺍﳋﺎﺭﺟﻲ ﻭﺍ‪‬ﺘﻤﻊ ﻣــﻦ ﺣﻮﻟﻪ‪ ،‬ﺧﻼﻓﺎ ﹰ‬ ‫ﻳﻌﻤﻖ ﺩﺭﺟــﺔ ﺍﻟﻮﻋﻲ‬
‫ﻣــﻦ ﺻﻔﺎﺗﻨــﺎ‪ ،‬ﻓﻜﻞ ﺫﻟــﻚ ﹼ‬ ‫ﺗﻜﻮﻥ ﺃﻓﻜﺎﺭﻩ ﻫﻲ ﺍﻵﻣﺮ ﺍﻟﻨﺎﻫﻲ ﳌﺸﺎﻋﺮﻩ‪.‬‬ ‫ﺍﺳــﺘﺜﻴﺮﺕ ﺑﺴــﺒﺐ ﺗﻔﺎﻋﻞ ﻭﻣﺪﺭﻭﺳﺎ ﹰ‪.‬‬
‫ﺍﳊﺎﻟﺔ ﺍﳉﺪﻳﺪﺓ ﺍﻟﺘﻲ ﹸ‬ ‫ﺟﺪﻳﺪﺓ‪ ،‬ﻫﻨــﺎ ﻭﻋﻴﻨﺎ ﻫﻮ ﺍﻟﺬﻱ ﻳﻘﻮﻡ ﺑﺎﺳــﺘﻴﻌﺎﺏ‬
‫ﻭﺃﻣﺎ ﻛﻴﻒ ﻳﺘﻄ ﹼﻮﺭ ﺍﻟﻮﻋﻲ ﻟﺪﻳﻨﺎ ﻓﺈﻥ ﻛﻠﻤﺔ ﺍﻟﺴ ﹼﺮ ﺍﳌﻜﺘﺴــﺐ ﳑﺎ ﻳﺪﻓــﻊ ﺑﻨﺎ ﺇﻟﻰ ﻣﺰﻳﺪ ﻣــﻦ ﺍﻟﺘﻄﻮﺭ ﻟﻠﻮﺍﻋﻲ ﺣﻴﺚ ﺃﻓﻜﺎﺭﻩ ﻣﻌﻄﺎﺀﺓ ﻣﺘﺠﺪﺩﺓ ﻻ ﺗﺨﻠﻮ‬ ‫‪ -‬ﺍﻟﻘﻨﺎﻋﺔ ﺍﻟﺪﺍﺧﻠﻴﺔ ﺑﺎﻟﻨﺘﺎﺋﺞ ﺍﻟﺘﻲ ﻳﺘﻮﺻﻞ‬ ‫ﺫﻟﻚ ﺍﻟﻨﺒﺄ ﻓﻲ ﺍﳊﺲ ﻭﺍﻟﻔﻜﺮ ﻭﺍﳌﺸﺎﻋﺮ‪.‬‬ ‫ﻃﺒﻴﻌﺔ ﻫــﺬﻩ ﺍﻟﺰﻫﺮﺓ ﺍﳉﺪﻳﺪﺓ‪ ،‬ﻭﻫــﻮ ﺍﻟﺬﻱ ﻳﻘﻮﻡ‬
‫ﻣﻦ ﺍﻹﺑﺪﺍﻉ ﻭﻛﺬﻟﻚ ﻣﺸﺎﻋﺮﻩ ﻣﺮﻫﻔﺔ ﻭﻣﺘﺠﺎﻭﺑﺔ‬ ‫ﺗﻘﺪﻡ‪ ،‬ﺍﻟﺬﺍﺗﻲ‪.‬‬ ‫ﺗﻜﻤــﻦ ﻓﻲ "ﺍﻟﺘﻄﺒﻴﻖ ﺍﻟﻌﻤﻠﻲ" ﹼ‬
‫ﻟﻜﻞ ﻣﺎ ﹼ‬ ‫ﺇﻟﻴﻬــﺎ ﺍﻟﺸــﺨﺺ ﺑﻨﻔﺴــﻪ ﺑﻌــﺪ ﺍﺧﺘﺒﺎﺭﻫﺎ ﻓﻲ‬ ‫ﲟﻘﺎﺭﻧــﺔ ﺍﳌﻌﻠﻮﻣﺎﺕ ﺍﳉﺪﻳﺪﺓ ﺑﺴــﺎﺑﻘﺘﻬﺎ‪ .‬ﻫﻜﺬﺍ ﺍﻟﻮﻋﻲ ﻋﺒــﺎﺭﺓ ﻋﻦ ﺣﺼﻴﻠﺔ ﻣﻘﺎﺭﻧــﺔ ﺑﲔ ﻣﺎ ﻛﺎﻥ‬
‫ﻣﻊ ﻣﻦ ﺣﻮﻟﻪ‪.‬‬ ‫ﻭﻫﻮ ﲟﺜﺎﺑــﺔ "ﺍﻟﻴﻘﲔ ﻓــﻲ ﺍﻹﳝﺎﻥ"‪ ،‬ﻓــﻼ ﳝﻜﻨﻨﺎ ﺇ ﹼﻥ ﺍﻟﻮﻋﻲ ﻳﻨﻤﻮ ﻓﺮﺩﻳﺎ ﹰ ﺑﺤﺴﺐ ﺭﻏﺒﺔ ﻛﻞ ﺷﺨﺺ‬ ‫ﻳﺒﺪﺃ ﺍﻟﻮﻋﻲ ﻋﻤﻠﻪ ﻓﻲ ﺍﻹﻧﺴﺎﻥ ﺇﺫﺍ ﻣﺎ ﻣﺎﺭﺳﻪ ﻓﻲ ﻣﺨﻄﻮﻃﺎ ﹰ ﻓﻲ ﺑﺎﻃﻦ ﺍﻹﻧﺴــﺎﻥ ﻭﻣﺎ ﻟﻢ ﻳﻜﻦ‪ ،‬ﺑﻌﺪ ﺍﳊﻴﺎﺓ ﺍﻟﻌﻤﻠﻴﺔ‪.‬‬

‫ﻣﺠﻤﻮﻋﺔ ﻣﻦ ﺍﳌﻤﺎﺭﺳﺎﺕ ﺍﻟﻌﻘﻠﻴﺔ ﺍﻟﺘﻲ ﺗﺴﺎﻋﺪ ﻋﻠﻰ ﲢﻮﻝ ﺍﻟﻼﻭﻋﻲ ﺇﻟﻰ ﻭﻋﻲ‪:‬‬

‫ﺍﻻﻧﻔﺘﺎﺡ ﺍﻟﺬﻫﻨﻲ ﻋﻠﻰ ﻛﻞ ﺟﺪﻳﺪ؛‬ ‫ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻟﺘﺨ ﹼﻠﻲ ﻋﻦ ﻗﻴﻮﺩ‬ ‫ﺍﻟﺘﺮﻛﻴــﺰ ﺍﻟﺬﻫﻨــﻲ ﺑﺤﻴــﺚ ﻳﻜﻮﻥ‬ ‫ﺍﻟﻘﻨﺎﻋﺔ ﺍﻟﺪﺍﺧﻠﻴﺔ‬ ‫ﺍﻟﺘﺒﺼــﺮ‪ ،‬ﺍﻟﺪﺭﺍﺳــﺔ‪ ،‬ﺍﻟﺘﺤﻠﻴــﻞ‪،‬‬
‫ﹼ‬ ‫ﺍﳌﺮﺍﻗﺒــﺔ‪،‬‬ ‫ﺍﻟﺘﺮﻛﻴــﺰ ﺍﻟﺬﻫﻨــﻲ ﺑﺤﻴﺚ ﻳﻜــﻮﻥ ﲟﻘﺪﻭﺭﻧﺎ‬
‫ﻟﺘﻮﺳــﻴﻊ ﺍﳌــﺪﺍﺭﻙ ﻭﺣﻴــﺎﺯﺓ ﻭﻋﻲ‬ ‫ﺍﳌﺎﺿﻲ ﺩﻭﻥ‬ ‫ﲟﻘﺪﻭﺭﻧــﺎ ﺗﻨــﺎﻭﻝ ﻣﻮﺿــﻮﻉ ﻣــﺎ‬ ‫ﺑﺎﻟﻨﺘﺎﺋﺞ ﺍﻟﺘﻲ‬ ‫ﺍﻟﺘﻤﻴﻴﺰ‪ ،‬ﺍﳌﻘﺎﺭﻧﺔ‪ ،‬ﻭﺍﻻﺳــﺘﻨﺘﺎﺝ ﻭﻏﻴﺮﻫﺎ ﻣﻦ‬ ‫ﻭﺗﻘﺼﻲ‬
‫ﹼ‬ ‫ﺗﻨﺎﻭﻝ ﻣﻮﺿــﻮﻉ ﻣﺎ ﻭﺍﻟﺒﺤﺚ ﻓﻴــﻪ‬
‫ﺫﺍﺗﻲ ﻣﺘﻄﻮﺭ‪.‬‬ ‫ﺗﻨﺎﺳﻲﻋﺒﺮﻩ‪.‬‬ ‫ﻭﺗﻘﺼــﻲ ﺟﻮﻫﺮﻩ‬
‫ﹼ‬ ‫ﻭﺍﻟﺒﺤــﺚ ﻓﻴــﻪ‬ ‫ﻳﺘﻮﺻﻞ ﺇﻟﻴﻬﺎ ﺍﻟﺸﺨﺺ‬ ‫ﻗــﺪﺭﺍﺕ ﺫﻫﻨﻴﺔ ﺗﺴــﺎﻫﻢ ﻓــﻲ ﺍﻟﺘﻔﺎﻋﻞ ﻣﻊ‬ ‫ﺟﻮﻫﺮﻩ ﻹﺩﺭﺍﻛﻪ‬
‫ﻹﺩﺭﺍﻛﻪ ﻭﺍﻹﳌﺎﻡ ﺑﻪ‪.‬‬ ‫ﺑﻨﻔﺴﻪ ﺑﻌﺪ ﺍﺧﺘﺒﺎﺭﻫﺎ‬ ‫ﻣﺠﺮﻳــﺎﺕ ﺍﻷﻣــﻮﺭ ﺍﳊﻴﺎﺗﻴــﺔ ﺗﻔﺎﻋــﻼﹰ ﺣﻴﻮﻳﺎ ﹰ‬ ‫ﻭﺍﻹﳌﺎﻡ ﺑﻪ‪.‬‬
‫ﻓﻲ ﺍﳊﻴﺎﺓ ﺍﻟﻌﻤﻠﻴﺔ‪.‬‬ ‫ﻳﻘﻈﺎ ﹰ ﻭﻣﺪﺭﻭﺳﺎ ﹰ‪.‬‬
‫ﻭﺍﻟﻌﺒــﺎﺩﺓ ﻭﺍﻟﺼــﻮﻡ‪ .‬ﻭﻷﻥ ﺍﻷﻫﻤﻴــﺔ ﺍﻟﻔﻘﻬﻴــﺔ ﻛﻤــﺎ ﻫــﻮ ﻭﺍﺿﺢ ﻣــﻦ ﺍﻟﻐﺎﻳــﺔ ﺍﻟﻜﺒــﺮﻯ ﻟﺒﻌﺚ‬ ‫ﺃﺩﻯ ﺇﻟﻰ ﺍﻋﺘﺒــﺎﺭ ﺃﻥ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸــﺮﻋﻴﺔ ﺑﺠﻤﻴﻊ‬
‫ﻓﺼﻮﻟﻬــﺎ ﻓﻲ ﻣﺴــﺘﻮﻯ ﻭﺍﺣــﺪ‪ ،‬ﻭﺑﺎﻟﺘﺎﻟﻲ ﻓﺮﺽ ﺍﻟﻘﺼﻮﻯ‪ ،‬ﻟﺼﺎﻟﺢ ﺍﻟﻌﺪﻝ ﻓﻲ ﺍﻹﺳــﻼﻡ‪ ،‬ﻭﺟﺪﻧﺎﻩ ﺍﻷﻧﺒﻴﺎﺀ ﻋﻠﻴﻬﻢ ﺍﻟﺴــﻼﻡ‪ ،‬ﻗﺎﻝ ﺳــﺒﺤﺎﻧﻪ ) ﻟﹶ ﹶﻘ ﹾﺪ‬
‫ﹶﺎﺕ ﻭﹶﺃﹶﻧﹾﺰﹶﻟﹾﻨﹶﺎ ﹶﻣ ﹶﻌ ﹸﻬ ﹸﻢ ﺍﻟﹾ ﹺﻜﺘ ﹶ‬
‫ﹶﺎﺏ‬ ‫ﺳــﻠﹶﻨﹶﺎ ﺑﹺﺎﻟﹾ ﹶﺒ ﱢﻴﻨ ﹺ‬ ‫ﻫﺬﺍ ﺍﻻﻋﺘﻘــﺎﺩ ﻋﻠﻰ ﺍﻟﻔﻘﻬﺎﺀ ﺍﻻﺑﺘﺪﺍﺀ ﺩﺍﺋﻤﺎ ﻭﺃﺑﺪﺍ ﹰ ﻫﻮ ﺍﳊﺎﻛﻢ ﻓﻲ ﻛﻞ ﺷــﻲﺀ‪ ،‬ﻓﺎﻟﻄﻬﺎﺭﺓ ﻻ ﲡﻮﺯ ﲟﺎﺀ ﺃﹶﺭ ﹾ ﹶ‬
‫ﺳﻠﹾﻨﹶﺎ ﺭﹸ ﹸ‬
‫‪.(٢٥‬‬ ‫()ﺍﳊﺪﻳﺪ‪:‬‬ ‫ﻂ‬ ‫ﻭﹶ ﹾﺍﳌﹺﻴﺰﹶﺍ ﹶﻥ ﻟﹺ ﹶﻴﻘﹸﻮ ﹶﻡ ﺍﻟﻨ ﹸ‬
‫ﱠﺎﺱ ﺑﹺﺎﻟﹾ ﹺﻘ ﹾ‬
‫ﺴ ﹺ‬ ‫ﺑﺎﻟﺘﺮﺗﻴﺐ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﻌﻄﻲ ﺍﻟﻔﺼﻮﻝ ﺍﻷﻭﻟﻰ ﻣﻐﺼﻮﺏ‪ ،‬ﻭﻻ ﺍﻟﺼﻼﺓ ﻓــﻲ ﻣﻜﺎﻥ ﻣﻐﺼﻮﺏ‪ ،‬ﻭﻻ‬
‫ﺇﻥ ﻗﻴــﺎﻡ ﺍﻟﻨﺎﺱ ﺑﺎﻟﻘﺴــﻂ ﻫﻲ ﺍﻟﻐﺎﻳــﺔ ﺍﻟﻜﺒﺮﻯ‬ ‫ﺍﻟﻨﻜﺎﺡ ﻓﻲ ﻣﻜﺎﻥ ﻣﻐﺼﻮﺏ‪ ،‬ﺣﺘﻰ ﺍﻟﺰﻧﺎ ﺍﻟﻘﻬﺮﻱ‬ ‫ﺣﺼﺔ ﺍﻷﺳــﺪ ﻣﻦ ﺟﻬــﺪ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻭﻻﺷــﻚ ﺃﻥ‬
‫ﻟﺒﻌﺚ ﺍﻷﻧﺒﻴــﺎﺀ‪ ،‬ﻣﻨﺬ ﺃﻭﻝ ﻧﺒﻲ ﺇﻟﻰ ﺧﺎﲤﻬﻢ ﺻﻠﻰ‬ ‫ﺫﻟﻚ ﺃ ﹼﺛﺮ ﺳــﻠﺒﺎ ﻋﻠﻰ ﺍﻟﻔﺼﻮﻝ ﺍﻷﺧﺮﻯ‪ ،‬ﺍﻟﺘﻲ ﻟﻬﺎ ﻳﺴــﻤﻰ ﻓﻲ ﻋﺼﺮﻧﺎ ﺍﻏﺘﺼﺎﺑﺎ‪ ،‬ﲤﻴﻴــﺰﺍ ﻟﻪ ﻋﻦ ﺯﻧﺎ‬ ‫ﺍﻟﻘﺮﻥ ﺍﳋﺎﻣﺲ ﻋﺸــﺮ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﻔﻬﺮﺳــﺔ ﻣﻌﺮﻭﻓﺔ‪ ،‬ﺗﺒــﺪﺃ ﺑﻔﺼﻞ ﺍﻟﻄﻬﺎﺭﺓ‬ ‫ﺍﻹﺣﺼﺎﺀ ﻋﻦ ﺗﻘﺪﱘ ﺇﺣﺼﺎﺋﻴﺔ ﺩﻗﻴﻘﺔ‪ ،‬ﻋــﻦ ﻋﺪﺩ ﻣﺎ ﺃﻟﻒ ﻓﻲ‬ ‫ﻳﻌﺠﺰ‬
‫ﺍﷲ ﻋﻠﻴﻬﻢ ﺟﻤﻴﻌﺎ‪ ،‬ﻭﺣﻴﻨﺌﺬ ﻳﺠﺐ ﺃﻥ ﻧﺘﺴﺎﺀﻝ‪،‬‬ ‫ﺁﺧــﺮ‪ ،‬ﻭﻻ ﺃﻛﻞ ﻣــﺎﻝ ﺍﻵﺧﺮﻳــﻦ‪ ،‬ﻭﻻ ﻛﻞ ﻣﺎ ﻳﺘﺠﺎﻭﺯ‬ ‫ﺃﻫﻤﻴﺔ ﺑﺎﻟﻐﺔ‪ ،‬ﺣﺴــﺐ ﺭﺅﻳﺔ ﺍﻹﺳــﻼﻡ ﺍﻟﻔﻘﻬﻴﺔ‪،‬‬ ‫ﻭﺍﻟــﺬﻱ ﻳﺒﺪﺃ ﻋﺎﺩﺓ ﺑﺎﻟﻜﻼﻡ ﻋــﻦ ﺃﺣﻜﺎﻡ ﺍﳌﻴﺎﻩ‪ ،‬ﻭﻣﻦ ﺛﻢ ﻳﺄﺗــﻲ ﺍﻟﻮﺿﻮﺀ‪ ،‬ﺗﻠﻴﻪ‬ ‫ﺍﻟﻔﻘﻪ ﺍﻹﺳــﻼﻣﻲ‪ ،‬ﻭﺍﳌﺴﻠﻤﻮﻥ ﻓﻲ ﺣﻘﻴﻘﺔ ﺍﻷﻣﺮ‪ ،‬ﻻ ﻳﺸﺘﻜﻮﻥ ﻣﻦ ﻗﻠﺔ‪ ،‬ﻓﻲ‬
‫ﺩﺍﺋﺮﺓ ﺍﻟﻌﺪﻝ‪ ،‬ﻭﻳﺘﺸــﺪﺩ ﺍﻹﺳــﻼﻡ ﻛﻠﻤﺎ ﺍﺷﺘﺪﺕ ﺃﻻ ﻳﺠــﺐ ﺃﻥ ﻧــﺮﻯ ﺭﻭﺡ ﻫﺬﻩ ﺍﻟﻐﺎﻳــﺔ‪ ،‬ﻣﻨﺒﺜﺔ ﻓﻲ‬ ‫ﻓﻠــﻢ ﺗﻨــﻞ ﺣﻈﻬﺎ ﻣــﻦ ﺍﻟﺒﺤﺚ ﻭﺍﻹﻫﺘﻤــﺎﻡ ﺑﻬﺎ‬ ‫ﺍﻟﺼﻼﺓ ﻭﺃﺣﻜﺎﻣﻬﺎ‪ ،‬ﺛﻢ ﺍﻟﺰﻛﺎﺓ ﻭﺑﻘﻴﺔ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺗﺒﺎﻋﺎ‪ ،‬ﻭﻫﻜﺬﺍ ﺇﻟﻰ ﺃﻥ ﻳﻨﺘﻬﻲ‬ ‫ﻣﺠــﺎﻝ ﺍﻟﺘﺄﻟﻴﻒ ﺍﻟﻔﻘﻬﻲ‪ ،‬ﻟﻜﻦ ﺟﻤﻴﻊ ﻫﺬﻩ ﺍﻟﻜﺘــﺐ ﺍﻟﻔﻘﻬﻴﺔ‪ ،‬ﺃﻭ ﺃﻛﺜﺮﻫﺎ‪،‬‬
‫ﻛﻞ ﻣﻨﻌﻄﻔﺎﺕ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﻭﺗﺸــﺮﻳﻌﻪ ﻭﻗﻀﺎﺋﻪ‬ ‫ﲟــﺎ ﻳﺘﻨﺎﺳــﺐ ﻭﻣﻜﺎﻧﺘﻬﺎ ﻓﻲ ﺍﻹﺳــﻼﻡ‪ ،‬ﻭﻧﺘﻴﺠﺔ ﺩﺭﺟــﺔ ﺍﻟﻈﻠﻢ‪ ،‬ﻛﻤﻮﻗﻔﻪ ﻣﻦ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ‪ ،‬ﻭﳝﻜﻦ‬ ‫ﺍﻟﺘﺰﻣﺖ ﻣﺴــﺎﺭﺍ ﻭﺍﺣــﺪﺍ‪ ،‬ﻓﻲ ﺗﺒﻮﻳﺒﻬﺎ ﻭﻓﻬﺮﺳــﺘﻬﺎ‪ ،‬ﻣــﻦ ﺩﻭﻥ ﺃﻥ ﺗﺮﻯ ﻓﺮﻭﻗﺎ ﹰ ﻛﻞ ﻛﺘﺎﺏ ﻓﻘﻬﻲ ﻛﺎﻣﻞ‪ ،‬ﺇﻟﻰ ﻓﺼﻞ ﻳﺴــﻤﻰ ﻓﺼــﻞ ﺍﻟﺪﻳﺎﺕ‪ ،‬ﻭﻫﻲ ﺍﻷﻣﻮﺍﻝ‬
‫ﺃﻥ ﻧﻼﺣــﻆ ﻫﻨــﺎ ﻛﻴﻒ ﺗﺄﺛﺮ ﺍﳉﺎﻧــﺐ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻭﻋﻘﺎﺋــﺪﻩ ﻭﻋﺒﺎﺩﺍﺗﻪ ﻭﺳــﺎﺋﺮ ﻣﺠــﺎﻻﺕ ﺃﺣﻜﺎﻣﻪ‬ ‫ﻟﺬﻟــﻚ ﺃﻳﻀﺎ ﹰ ﻓﺈﻥ ﺍﻟﻔﺼــﻮﻝ ﺍﻟﻔﻘﻬﻴﺔ ﺍﳌﺮﺗﺒﻄﺔ‬ ‫ﺟﻮﻫﺮﻳﺔ‪ ،‬ﺑــﲔ ﻛﺘﺎﺏ ﻓﻘﻬﻲ‪ ،‬ﺃﻟﻒ ﻓﻲ ﺍﻟﻘﺮﻥ ﺍﻟﻬﺠــﺮﻱ ﺍﻟﺜﺎﻟﺚ‪ ،‬ﺃﻭ ﺃﻟﻒ ﻓﻲ ﺍﻟﺘﻲ ﺗﺪﻓﻊ ﻋﻮﺿﺎ ﻓﻲ ﺍﳉﻨﺎﻳﺔ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ‪.‬‬
‫ﺑﺎﻟﻌــﺪﻝ‪ ،‬ﺗﺄﺗــﻲ ﺩﺍﺋﻤــﺎ ﻓــﻲ ﺍﻟﺘﺮﺗﻴــﺐ ﺍﻟﻔﻘﻬﻲ ﻛﻤﻮﺿﻮﻉ ﺗﻌﺪﺩ ﺍﻟﺰﻭﺟﺎﺕ ﺑﺎﻟﻴﺘﺎﻣﻰ ﻭﺃﻣﻮﺍﻟﻬﻢ ــ ﻭﺗﺸــﺮﻳﻌﺎﺗﻪ ؟؟ ﺣﺘــﻰ ﺃﻧﻨــﺎ ﻟــﻮ ﻇﻔﺮﻧــﺎ ﺑﺤﻜﻢ‬
‫ﻣﻊ ﺃﻥ ﻟﻨﺎ ﺗﻔﺴــﻴﺮﺍ ﹰ ﺁﺧﺮ ﳌﻮﺿــﻮﻉ ﺍﻟﺘﻌﺪﺩ ﻟﻜﻨﻪ ﻳﺨﺎﻟــﻒ ﻫــﺬﻩ ﺍﻟﻐﺎﻳﺔ‪ ،‬ﻭﻓــﻲ ﺃﻱ ﻓﺼــﻞ ﻓﻘﻬﻲ‬ ‫ﻣﺘﺄﺧﺮﺓ‪ ،‬ﻓﺎﻟﺪﻳــﺎﺕ ﻣﺜﻼ ـ ﻭﻫﻮ ﻓﺼﻞ ﻣﻦ ﻓﺼﻮﻝ‬ ‫ﺍﻟﻄﻬﺎﺭﺓ‪ ،‬ﺑﺴﺒﺐ ﺍﻟﺴﻨﲔ ﺍﻟﻄﻮﻳﻠﺔ ﺍﳌﺒﺬﻭﻟﺔ ﻓﻲ‬ ‫ﺍﻻﻣﺘﻴــﺎﺯ‪ ،‬ﺇﻻ ﺃﻥ ﻫﺬﺍ ﺍﻟﻨﺴــﻖ ﺍﻟﻔﻨــﻲ ﻓﻲ ﻋﺮﺽ‬ ‫ﻫﺬﻩ ﻫــﻲ ﻓﻬﺮﺳــﺔ ﻏﺎﻟﺒﻴﺔ ﺍﻟﻜﺘــﺐ ﺍﻟﻔﻘﻬﻴﺔ‬

‫ﺍﻟﻌــﺪﻝ ﻣﻜﺎﻧﻪ ﻓﻲ ﻫﻴﻜﻠﻴــﺔ ﺍﻟﻜﺘﺐ ﺍﻟﻔﻘﻬﻴﺔ ﻻ ﻳﺨــﺮﺝ ﻋﻦ ﻫﺬﻩ ﺍﻟﺪﺍﺋﺮﺓ ﺩﺍﺋــﺮﺓ ﺍﻟﻌﺪﻝ ــ ﻭﻛﻞ ﺃﻟﻐﻴﻨﺎ ﺫﻟﻚ ﺍﳊﻜﻢ‪ ،‬ﺑﻞ ﻟﻮ ﻭﺟﺪﻧﺎ ﺣﻜﻤﺎ ﺷــﺮﻋﻴﺎ‬ ‫ﺑﻨﺴــﺒﺔ ﻻ ﺗﻘﻞ ﻋﻦ ‪ ،٪٩٥‬ﻭﻻ ﺷــﻚ ﺃﻧــﻪ ﺗﺮﺗﻴﺐ ﺍﻷﺑــﻮﺍﺏ ﺍﻟﻔﻘﻬﻴﺔ ﺗــﺮﻙ ﺃﺛﺮﺍ ﺳــﻠﺒﻴﺎ‪ ،‬ﻭﺑﺪﺭﺟﺎﺕ ﻫﺬﻩ ﺍﻟﺒﺤــﻮﺙ‪ ،‬ﻓﻜﺎﻥ ﻣﻦ ﺍﻟﻄﺒﻴﻌــﻲ ﺃﻥ ﻳﻨﺘﻬﻲ‬

‫ﻓــﻲ ﻧﻬﺎﻳﺘﻬﺎ‪ ،‬ﻭﻫﻜــﺬﺍ ﻓﺼﻞ ﺍﻟﻘﻀــﺎﺀ ﻭﺍﳊﻜﻢ ﺫﻟﻚ ﺑﺴــﺒﺐ ﲢﻜﻴﻢ ﺍﻟﻌﺪﻝ ﻛﻤﺤﻮﺭ ﻟﻪ ﺃﻫﻤﻴﺘﻪ ﺻﺤﻴﺤﺎ‪ ،‬ﻟﻜﻨﻪ ﻳﺴــﺘﻐﻞ ﺍﺳﺘﻐﻼﻻ ﻇﺎﳌﺎ‪ ،‬ﻭﺟﺐ‬ ‫ﻣﺘﻤﻴﺰ ﻛﻨﺴــﻖ ﻓﻨﻲ‪ ،‬ﻟﻜﻦ ﻟﻴــﺲ ﻟﻬﺬﺍ ﺍﻟﺘﺮﺗﻴﺐ ﻋﺎﻟﻴــﺔ ﻋﻠــﻰ ﺍﻟﺘﻔﻜﻴﺮ ﺍﻟﻔﻘﻬــﻲ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﻌﻘﻞ ﺍﻟﻌﻤــﺮ ﺍﳌﻌﺘﺎﺩ‪ ،‬ﻗﺒــﻞ ﺃﻥ ﻳﻨﻬــﻲ ﺍﻟﻔﻘﻴﻪ ﻛﺘﺎﺑﻪ‪،‬‬

‫ﲡﻤﻴــﺪ ﻫﺬﻩ ﺍﳊﺎﻟﺔ‪ ،‬ﻭﺍﳌﻨﻊ ﻣﻦ ﺍﺳــﺘﻐﻼﻝ ﺍﳊﻜﻢ‬ ‫ﺍﻟﻔﻘﻬﻴﺔ ﻓﻲ ﺍﻹﺳﻼﻡ‪.‬‬ ‫ﺑــﲔ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻣﻦ ﺛــﻢ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻟﺸــﺄﻥ ﺍﳌﺎﻟﻲ‬ ‫ﻭﺭﲟﺎ ﻏﻴﺮ ﺑﻌﻴﺪ ﻋﻦ ﺍﳊﻘﻴﻘﺔ ﺃﻥ ﺍﻟﻜﺘﺐ ﺍﻟﻔﻘﻬﻴﺔ‬ ‫ﺍﻹﺳﻼﻣﻲ ﺑﺸــﻜﻞ ﻋﺎﻡ ﻭﻋﻠﻰ ﺍﳊﻴﺎﺓ‪ ،‬ﻣﻦ ﺣﻴﺚ‬ ‫ﺃﻱ ﻓﻠﺴــﻔﺔ ﻭﺍﻗﻌﻴــﺔ ﺫﺍﺕ ﺃﻫﻤﻴــﺔ‪ ،‬ﻭﻻ ﻫﻮ ﺑﺄﻣﺮ‬

‫ﺇﻥ ﺍﻷﻭﻟﻮﻳــﺔ ﺍﻟﻔﻘﻬﻴﺔ ﻳﺠﺐ ﺃﻥ ﺗﻨﺒﻊ ﻣﻦ ﺍﻫﺘﻤﺎﻡ ﺍﻟﺸﺮﻋﻲ‪ ،‬ﻭﻓﻘﺎ ﹰ ﻟﻠﻘﺎﻋﺪﺓ ﺍﻟﺘﻲ ﺃﺳﺴﻬﺎ‪ ،‬ﺍﻟﺮﺳﻮﻝ‬ ‫ﻭﻋﻨﺎﻭﻳﻦ ﻟﻬﺎ ﺃﻫﻤﻴﺘﻬﺎ ﻓﻲ ﺇﺛﺮﺍﺀ ﺍﻟﺜﻘﺎﻓﺔ ﺍﳊﻴﺎﺗﻴﺔ‬ ‫ﺍﻟﺘﻲ ﻟﻢ ﺗﻜﺘﻤﻞ ﺃﻛﺜﺮ ﻣﻦ ﺗﻠﻚ ﺍﻟﺘﻲ ﺍﻛﺘﻤﻠﺖ!‬ ‫ﺍﻟﺮﺳــﻮﻝ ) ﺹ ( ﻭﻟــﻢ ﺗﻼﺣــﻆ ﻓﻴــﻪ ﺍﻷﻭﻟﻮﻳــﺔ ﻧﺪﺭﻱ ﺃﻭ ﻣﻦ ﺣﻴــﺚ ﻻ ﻧﺪﺭﻱ‪ ،‬ﻭﻟﻮ ﺑﻘﻲ ﺍﻷﻣﺮ ﻣﺠﺮﺩ‬

‫ﺍﻹﺳﻼﻡ ﺑﺎﻟﻌﺪﻝ ﻭﻧﺸﺮﻩ ﺑﲔ ﺍﻟﻨﺎﺱ ﻋﻤﻮﻡ ﺍﻟﻨﺎﺱ‪) ،‬ﺹ( ﻭﻣﻦ ﻣﻨﻄﻠﻖ ﺃﻭﻟﻮﻳﺔ ﺍﻟﻌﺪﻝ ﻓﻲ ﺍﻟﻔﻘﻪ‬ ‫ﻭﺫﺍﺕ ﻋﻼﻗــﺔ ﻣﺒﺎﺷــﺮﺓ ﺑﺎﻟﻌﺪﻝ‪ ،‬ﻣﺜــﻞ ﺍﳌﻀﺎﺭﺑﺔ‪،‬‬ ‫ﻓﻬﻞ ﻛﻞ ﻫﺬﺍ ﺍﻟﺒﺬﻝ ﻭﺍﳉﻬﺪ ﻛﺎﻥ ﺣﺴﺐ‬ ‫ﺍﻟﻔﻘﻬﻴــﺔ ﺍﳊﻘﻴﻘﻴﺔ‪ ،‬ﻭﺇﳕﺎ ﺭﺗﺒــﺖ ﻓﺼﻮﻟﻪ ﻭﻓﻘﺎ ﹰ ﺗﻨﺴﻴﻖ ﻟﻠﻔﺼﻮﻝ ﺍﻟﻔﻘﻬﻴﺔ ﻟﻜﺎﻥ ﻓﻀﻴﻠﺔ ﻓﻨﻴﺔ‪،‬‬

‫ﺍﻹﺳﻼﻣﻲ ) ﻻ ﺿﺮﺭ ﻭﻻ ﺿﺮﺍﺭ ﻓﻲ ﺍﻹﺳﻼﻡ (‪ ،‬ﺇﻧﻪ‬ ‫ﺍﳌﺴــﺎﻗﺎﺓ‪ ،‬ﺍﳌﺰﺍﺭﻋــﺔ‪ ،‬ﺍﻟﻜﻔﺎﻟﺔ‪ ،‬ﺍﻟﺼﻠــﺢ‪ ،‬ﺍﻟﺮﻫﻦ‪،‬‬ ‫ﺇﻻ ﺃﻧــﻪ ﲡﺎﻭﺯ ﻫﺬﺍ ﺍﳊــﺪ ﻭﺧﻠﻖ ﺍﻧﻄﺒﺎﻋﺎ ﺑﺄﻥ ﻫﺬﻩ ﺍﻷﻭﻟﻮﻳــﺔ ﺍﻟﺼﺤﻴﺤــﺔ‪ ،‬ﻫــﻞ ﺃﻥ ﺍﻷﻭﻟﻮﻳــﺔ‬ ‫ﻟﻸﻭﻟﻮﻳــﺔ ﺍﻟﻌﻤﻠﻴــﺔ ﻟﻠﻔــﺮﺩ ﺍﳌﺴــﻠﻢ‪ ،‬ﺑﻌــﺪ ﺃﻥ‬

‫ﳌﺎ ﻛﺎﻧﺖ ﺍﻟﻐﺎﻳﺔ ﻣﻦ ﺍﳊﻜﻢ ﺍﻟﺸﺮﻋﻲ ﻫﻮ ﺍﻟﻌﺪﻝ‬ ‫ﺇﻥ ﺍﻷﻭﻟﻮﻳﺔ ﺍﻟﻔﻘﻬﻴﺔ ﻳﺠﺐ ﺃﻥ‬ ‫ﺍﻟﺸــﺮﻛﺔ‪ ،‬ﺍﻟﻌﺎﺭﻳﺔ‪ ،‬ﺍﻹﺟــﺎﺭﺓ‪ ،‬ﺍﻟﻮﻗﻒ‪ ،‬ﺍﻟﺼﺪﻗﺎﺕ‪،‬‬ ‫ﺍﻷﺑــﻮﺍﺏ ﺍﻟﻔﻘﻬﻴﺔ ﻣﺮﺗﺒﺔ ﺣﺴــﺐ ﺃﻭﻟﻮﻳﺘﻬﺎ ﻓﻲ ﺍﻟﻔﻘﻬﻴــﺔ ﻟــﺪﻯ ﺍﻹﺳــﻼﻡ ﻣﺘﻨﺎﺳــﻘﺔ ﻣــﻊ‬ ‫ﺍﻧﺤﺴﺮ ﺍﻹﺳﻼﻡ ﺍﳊﻘﻴﻘﻲ‪ ،‬ﻣﻦ ﻋﻘﻮﻝ ﺍﳌﺴﻠﻤﲔ‬

‫ﺃﻟﻐﻰ ﺍﻟﺮﺳــﻮﻝ )ﺹ( ﺣﻖ ﺳﻤﺮﺓ ﺑﻦ ﺟﻨﺪﺏ ﻓﻲ‬ ‫ﺗﻨﺒﻊ ﻣﻦ ﺍﻫﺘﻤﺎﻡ ﺍﻹﺳﻼﻡ ﺑﺎﻟﻌﺪﻝ‬ ‫ﺍﻟﻐﺼﺐ‪ ،‬ﺇﺣﻴﺎﺀ ﺍﳌﻮﺍﺕ‪ ،‬ﻃﺮﻕ ﺍﻧﺘﻘﺎﻝ ﺍﳌﺎﻝ‪ ،‬ﺗﺪﺍﻭﻟﻪ‬ ‫ﺃﻭﻟﻮﻳــﺔ ﺍﻟﻔﻘﻬــﺎﺀ‪ ،‬ﻭﻫــﻞ ﺃﻥ ﺍﻟﻔﻘﻬــﺎﺀ ﺍﻋﺘﻨــﻮﺍ‬ ‫ﺍﻹﺳــﻼﻡ‪ ،‬ﻭﻫﺎﻫﻨــﺎ ﺗﻜﻤــﻦ ﺍﳌﺸــﻜﻠﺔ ﻟﺬﻟﻚ ﻻ‬ ‫ﻭﻧﻔﻮﺳــﻬﻢ‪ ،‬ﺑﻔﻌــﻞ ﺍﻹﺻﺮﺍﺭ ﺍﻷﻣــﻮﻱ ﺍﻟﺬﻱ ﺃﺻﺮ‬

‫ﺍﻟﺘﺮﺩﺩ ﻋﻠــﻰ ﻧﺨﻠﺘﻪ‪ ،‬ﻷﻧﻪ ﺃﺭﺍﺩ ﺍﺳــﺘﻐﻼﻝ ﺍﳊﻜﻢ‬
‫ﻭﻧﺸﺮﻩ ﺑﲔ ﺍﻟﻨﺎﺱ‪ ،‬ﻛﻤﺎ ﻫﻮ ﻭﺍﺿﺢ‬
‫ﺍﻟﺸــﺮﻋﻲ ﻟﻺﺿﺮﺍﺭ ﺑﺎﻵﺧﺮﻳﻦ‪ ,‬ﻫﺬﻩ ﻫﻲ ﺍﻷﻭﻟﻮﻳﺔ‬
‫ﻣﻦ ﺍﻟﻐﺎﻳﺔ ﺍﻟﻜﺒﺮﻯ ﻟﺒﻌﺚ ﺍﻷﻧﺒﻴﺎﺀ‬
‫ﺍﻟﻔﻘﻬﻴــﺔ ﻭﻫﻜــﺬﺍ ﻳﺠﺐ ﺃﻥ ﺗﺴــﻴﻄﺮ ﻭﲢﻜﻢ‪،‬‬
‫ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ‪ ،‬ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‬
‫ﻓــﻜﺎﻥ ﻣﻦ ﺍﻟــﻼﺯﻡ ﻓﻘﻬﻴﺎ ﺍﻛﺘﺸــﺎﻓﻬﺎ ﺃﻭﻻ‪ ،‬ﻭﻣﻦ‬
‫ﺛﻢ ﺍﻟﻌﻤﻞ ﻋﻠﻰ ﲢﻜﻴﻤﻬﺎ ﺑﺎﳌﺴــﺘﻮﻯ ﺍﻟﻄﺒﻴﻌﻲ‬ ‫ﺳﻠﹶﻨﹶﺎ ﺑﹺﺎﻟﹾ ﹶﺒ ﱢﻴﻨ ﹺ‬
‫ﹶﺎﺕ‬ ‫ﺳﻠﹾﻨﹶﺎ ﺭﹸ ﹸ‬ ‫)ﻟﹶ ﹶﻘ ﹾﺪ ﺃﹶﺭ ﹾ ﹶ‬
‫ﻛﺎﻟﻬﺒﺔ‪ ،‬ﺍﻟﻮﺻﻴــﺔ‪ ،‬ﺍﻹﺭﺙ‪ ،‬ﺍﻟﺪﻳﻮﻥ‪ ،‬ﻭﻏﻴﺮﻫﺎ ﳑﺎ ﻟﻪ‬ ‫ﲟﻌﺮﻓﺔ ﺃﻭﻟﻮﻳﺔ ﺍﻹﺳــﻼﻡ ﺍﻟﻔﻘﻬﻴﺔ ﺛﻢ ﺣﻜﻤﻮﻫﺎ‬ ‫ﻋﻠﻰ ﺗﻔﺮﻳﻎ ﺍﻹﺳــﻼﻡ ﻣﻦ ﻣﺤﺘــﻮﺍﻩ‪ ،‬ﻭﲢﻮﻳﻠﻪ ﺇﻟﻰ ﺍﻋﺘﺮﺍﺽ ﻋﻠﻰ ﺃﺻﻞ ﺍﻟﺘﺮﺗﻴﺐ‪ ،‬ﺇﳕﺎ ﺍﻻﻋﺘﺮﺍﺽ ﻋﻠﻰ‬
‫ﻋﻼﻗــﺔ ﺑﺤﻴﺎﺓ ﺍﻟﻨﺎﺱ‪ ،‬ﺗﺜــﺮﻱ ﺛﻘﺎﻓﺘﻬﻢ ﺍﻟﻌﻤﻠﻴﺔ‬ ‫ﻓــﻲ ﺍ‪‬ﺎﻻﺕ ﺍﻟﻔﻘﻬﻴﺔ ﲟﺎ ﻓــﻲ ﺫﻟﻚ ﺣﻖ ﺍﻷﻭﻟﻮﻳﺔ‬ ‫ﺍﻟﻨﺘﻴﺠﺔ ﺍﻟﺴــﻠﺒﻴﺔ ﺍﻟﺘﻲ ﺍﻧﺘﻬﻴﻨﺎ ﺇﻟﻴﻬﺎ ﺑﺴــﺒﺐ‬ ‫ﺇﺳﻼﻡ ﻃﻴﻊ ﻓﻲ ﺃﻳﺪﻱ ﺍﻟﻮﻻﺓ‪ ،‬ﻳﺪﻭﺭ ﻣﻌﻬﻢ ﺣﻴﺜﻤﺎ‬
‫ﻭﺍﻟﻔﻘﻬﻴــﺔ‪ ،‬ﻟﻜــﻦ ﻣــﻦ ﺍﳌﺆﻛــﺪ ﺃﻥ ﻛﺜﻴــﺮﺍ ﻣﻦ‬ ‫ﺫﻟــﻚ ﻭﺍﻟﺘــﻲ ﻛﺎﻥ ﺃﻭﻝ ﺿﺤﺎﻳﺎﻫــﺎ ﺍﻟﻌﺪﺍﻟــﺔ ﻓﻲ ﻓﻲ ﺍﻟﺒﺤﺚ ﻭﺍﻻﺳﺘﺪﻻﻝ ﻭﺣﻖ ﺍﻟﺸﺮﻭﻉ ﻓﻴﻬﺎ ﻗﺒﻞ‬ ‫ﺩﺍﺭﻭﺍ‪ ،‬ﻓﺎﳌﺴــﻠﻢ ﺍﻟﺬﻱ ﻟﻢ ﻳﺮ ﺇﻻ ﻫﺬﺍ ﺍﻹﺳــﻼﻡ‪ ،‬ﻻ‬
‫ﺍﳊﻴﺎﺓ‪ ،‬ﺇﻥ ﺍﻟﻨﺘﻴﺠﺔ ﻟﺬﻟﻚ ﻛﺎﻧﺖ ﻧﺘﻴﺠﺔ ﺳــﻠﺒﻴﺔ ﻏﻴﺮﻫﺎ ﳌﺎ ﻟﻬﺎ ﻣﻦ ﺍﻷﻭﻟﻮﻳﺔ ﻭﻣﺎ ﻟﻬﺎ ﻣﻦ ﺗﺄﺛﻴﺮ ﻋﻠﻰ‬ ‫ﺗﻌﺘﺒــﺮ ﺃﻭﻟﻮﻳﺘﻪ‪ ،‬ﺃﻭﻟﻮﻳﺔ ﺇﺳــﻼﻣﻴﺔ‪ ،‬ﻓﺎﻷﻫﻢ ﻋﻨﺪ‬
‫ﺍﳌﺴﻠﻤﲔ ﻟﻢ ﻳﺴﻤﻌﻮﺍ ﻣﺠﺮﺩ ﺳﻤﻊ‪ ،‬ﺑﺄﻛﺜﺮ ﻫﺬﻩ‬
‫ﺍﻟﻌﻨﺎﻭﻳﻦ‪ ،‬ﻭﺫﻟﻚ ﺑﺴــﺒﺐ ﺍﻟﺘﺮﻛﻴﺰ ﺍﳌﻀﺎﻋﻒ ﻋﻠﻰ‬ ‫ﻟﻠﻐﺎﻳﺔ‪ ،‬ﻓﻘﺪ ﺷــﻜﻞ ﻫﺬﺍ ﺍﻟﺘﺮﺗﻴﺐ‪ ،‬ﺫﻫﻨﻴﺔ ﺗﺆﻣﻦ ﺟﻤﻴﻊ ﺍﻟﻔﺼــﻮﻝ ﺍﻟﻔﻘﻬﻴــﺔ؟ ﺃﻡ ﺃﻥ ﺫﻟﻚ ﻟﻢ ﳝﺮ‬ ‫ﻫﺬﺍ ﺍﳌﺴــﻠﻢ ﻫﻲ ﺍﻟﻌﺒﺎﺩﺓ ﲟﻌﻨﺎﻫﺎ ﺍﻟﺴــﻄﺤﻲ‬

‫ﺍﳌﻨﻄﻘﻲ‪ ،‬ﺍﻟﺬﻱ ﻳﺆﺩﻱ ﺑﻨﺎ ﺃﺧﻴﺮﺍ ﹰ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻌﺪﺍﻟﺔ‬ ‫ﻭﹶﺃﹶﻧﹾﺰﹶﻟﹾﻨﹶﺎ ﹶﻣ ﹶﻌ ﹸﻬ ﹸﻢ ﺍﻟﹾ ﹺﻜﺘ ﹶ‬
‫ﹶﺎﺏ ﻭﹶ ﹾﺍﳌﹺﻴﺰﹶﺍ ﹶﻥ‬ ‫ﺍﳉﺎﻧــﺐ ﺍﻟﻌﺒﺎﺩﻱ ﺍﻟﺬﻱ ﺳــﻬﻠﻪ ﺍﻹﺳــﻼﻡ ﻛﺜﻴﺮﺍ‪،‬‬ ‫‪ ،‬ﺍﻟﻌﺒــﺎﺩﺓ ﺍﻟﺘــﻲ ﻻ ﻋﻼﻗــﺔ ﻟﻬﺎ ﺑﺎﻟﻌــﺪﻝ ﻭﺇﻋﻤﺎﺭ ﺑﺄﻭﻟﻮﻳــﺎﺕ ﻣﺨﺎﻟﻔﺔ ﻷﻭﻟﻮﻳﺎﺕ ﺍﻹﺳــﻼﻡ‪ ،‬ﻭﻟﺴــﻨﺎ ﻋﻠﻰ ﺗﻔﻜﻴﺮﻫﻢ ﺃﺳﺎﺳﺎ؟‬

‫ﻓﻲ ﻣﺴــﺘﻮﺍﻫﺎ ﺍﻟــﺬﻱ ﻳﺮﻳﺪﻩ ﺍﻹﺳــﻼﻡ ﻣﻦ ﺣﻴﺚ‬ ‫ﻂ (‪.‬‬ ‫ﱠﺎﺱ ﺑﹺﺎﻟﹾ ﹺﻘ ﹾ‬

‫ﺴ ﹺ‬ ‫ﻟﹺ ﹶﻴ ﹸﻘﻮ ﹶﻡ ﺍﻟﻨ ﹸ‬ ‫ﻭﺍﻟﺬﻱ ﻻ ﻣﺠﺎﻝ ﻟﻼﺟﺘﻬﺎﺩ ﻓﻴﻪ‪ ،‬ﺣﺘﻰ ﻗﺎﻝ )ﺹ(‪:‬‬ ‫ﺇﻧﻪ ﻟﻴﺲ ﻣﻌﻘﻮﻻ ﺃﻥ ﻳﻘﻮﻡ ﻛﻞ ﻫﺬﺍ ﺍﻟﺼﺮﺡ‬ ‫ﺍﻷﺭﺽ ـ ﻧﻌــﻢ ﺍﻟﻌﺒــﺎﺩﺓ ﻫﻲ ﺍﻷﻫﻢ ﻓــﻲ ﺍﻟﻘﺮﺁﻥ ﻓﻲ ﺣﺎﺟــﺔ ﺇﻟﻰ ﺃﺩﻟــﺔ ﺩﺍﻣﻐﺔ ﺃﻛﺜﺮ ﻣﻦ ﳑﺎﺭﺳــﺔ‬

‫ﺍﻫﺘﻤﺎﻡ ﺍﻟﻔﻘﻬﺎﺀ ﺑﻬــﺎ‪ ،‬ﻭﺍﻟﺪﻋﻮﺓ ﺇﻟﻰ ﺗﻄﺒﻴﻘﻬﺎ‬ ‫"ﺻﻠﻮﺍ ﻛﻤﺎ ﺭﺃﻳﺘﻤﻮﻧﻲ ﺃﺻﻠﻲ"‪ ،‬ﻭﻟﻮ ﻭﺯﻧﺎ ﻣﺎ ﻛﺘﺐ‬ ‫ﺍﻟﻔﻘﻬــﺎﺀ ﺃﻧﻔﺴــﻬﻢ‪ ،‬ﻓﻜﻢ ﻳﺒــﺬﻝ ﺍﻟﻔﻘﻴﻪ ﻣﻦ ﺍﻟﻜﺒﻴــﺮ‪ ،‬ﻣﻦ ﺍﻟﺘﺸــﺮﻳﻊ ﺍﻹﺳــﻼﻣﻲ‪ ،‬ﻣــﻦ ﺩﻭﻥ ﺃﻥ‬ ‫ﻟﻜــﻦ ﲟﻌﻨﺎﻫﺎ ﺍﻟﻘﺮﺁﻧﻲ ﺍﻟﺸــﺎﻣﻞ ﻟﻠﺤﻴﺎﺓ ﻭﺇﻋﻤﺎﺭ‬

‫ﻭﺇﺑــﺮﺍﺯ ﺃﻫﻤﻴﺘﻬــﺎ ﻓﻲ ﺛﻘﺎﻓــﺔ ﺍﻟﻨــﺎﺱ ﺍﻟﻔﻘﻬﻴﺔ‬ ‫ﻓــﻲ ﺍﻟﻔﺼــﻮﻝ ﺫﺍﺕ ﺍﻟﻌﻼﻗــﺔ ﺍﳌﺒﺎﺷــﺮﺓ ﺑﺎﻟﻨﺎﺱ‬ ‫ﻭﻗــﺖ ﻭﺑﺤﺚ ﻭﺗﺪﺭﻳﺲ ﻭﺟﻬﻮﺩ‪ ،‬ﻣﻨــﺬ ﺃﻥ ﻳﺒﺪﺃ ﺃﻭﻝ ﺗﻜﻮﻥ ﻟــﻪ ﺃﻭﻟﻮﻳﺔ ﻗﺼﻮﻯ ﺣﺎﻛﻤﺔ‪ ،‬ﲟﻌﻨﻰ ﺳــﻮﺀ‬ ‫ﺍﻷﺭﺽ ﻋﻠﻰ ﺃﺳــﺎﺱ ﺍﻟﻌــﺪﻝ ـ ﻓﺎﻷﻫﻢ ﻋﻨﺪ ﻫﺬﺍ‬

‫ﻭﺍﻟﻌﻤﻠﻴــﺔ‪ ،‬ﻭﻣﻦ ﺣﻴــﺚ ﺣﻈﻬــﺎ ﻭﻧﺼﻴﺒﻬﺎ ﻓﻲ‬ ‫ﻭﺣﻘﻮﻗﻬﻢ ﻭﺍﻟﺘﻲ ﺍﻫﺘﻢ ﺑﻬﺎ ﺍﻹﺳﻼﻡ ﻛﺜﻴﺮﺍ‪ ،‬ﻭﺑﲔ‬ ‫ﺗﻮﺯﻳﻌﻬﺎ ﻋﻠﻰ ﺍﻟﻔﺼﻮﻝ ﺍﻟﻔﻘﻬﻴﺔ ـ ﺇﻥ ﺍﻟﺬﻱ ﺿﻴﻊ‬ ‫ﻛﻠﻤﺔ ﺣﺘــﻰ ﻳﻨﺘﻬﻲ ﻓﻘــﻂ ﻣﻦ ﺃﺣــﻜﺎﻡ ﺍﳌﻴﺎﻩ؟‬ ‫ﺍﳌﺴــﻠﻢ ﻫﻲ ﺍﻟﻌﺒﺎﺩﺓ ﻭﺃﻫﻢ ﻋﺒــﺎﺩﺓ ﻫﻲ ﺍﻟﺼﻼﺓ‬

‫ﺍﻟﺒﺤﺚ ﻭﺍﻻﺳــﺘﺪﻻﻝ‪ ،‬ﻣﺎ ﻳﻜﺸــﻒ ﻣﻜﺎﻧﺘﻬﺎ ﻓﻲ‬ ‫ﻣﺎ ﻛﺘﺐ ﻓــﻲ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺍﳌﻜﻔﻮﻟﺔ ﻟﻠﻤﺴــﻠﻤﲔ‪،‬‬ ‫ﻛﻢ ﻳﺴــﺘﻬﻠﻚ ﺍﻟﺒﺤﺚ ﺍﻻﺳــﺘﺪﻻﻟﻲ ﻓﻲ ﻓﺼﻞ ﻛﻞ ﻫﺬﻩ ﺍﳉﻬﻮﺩ ﺍﻟﺘﻲ ﺑﺬﻟﺖ ﻓﻲ ﺍﻟﺸﺄﻥ ﺍﻟﻔﻘﻬﻲ‪،‬‬ ‫ﻭﻻ ﺻﻼﺓ ﺇﻻ ﺑﻄﻬﻮﺭ‪ ،‬ﻟﺬﻟﻚ ﻭﻭﻓﻘﺎ ﻟﻬﺬﺍ ﺍﻟﻨﺴــﻖ‪،‬‬

‫ﺍﳊﻴــﺎﺓ‪ ،‬ﺣﺘﻰ ﻳﻜﻮﻥ ﻛﻞ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺓ ﻭﺍﻟﻌﺪﻝ ﻓﻲ‬ ‫ﻭﺍﶈــﺪﺩﺓ ﻟﻬــﻢ‪ ،‬ﻭﺍﻟﺘــﻲ ﻛﺎﻥ ﻳﻜﻔــﻲ ﻓﻴﻬــﺎ ﺃﻗﻞ‬ ‫ﻭﻓﻲ ﺳــﺎﺋﺮ ﺣﻘﻮﻝ ﺍﳌﻌﺮﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﻣﺎ ﺗﺰﺍﻝ‬ ‫ﻭﻫﺬﻩ ﺍﻷﻫﻤﻴــﺔ‪ ،‬ﻓﺈﻥ ﺍﻟﻜﺘﺐ ﺍﻟﻔﻘﻬﻴﺔ ﻭﺍﻟﺒﺤﻮﺙ ﺍﳌﻴﺎﻩ ﻭﺣــﺪﻩ‪ ،‬ﻣﻦ ﻋﻤﺮ ﺍﻟﻔﻘﻴﻪ ﺑــﻜﻞ ﺇﻣﻜﺎﻧﻴﺎﺗﻪ‬

‫ﻣﻮﻗﻌﻪ‪ ،‬ﻭﻣــﻦ ﺩﻭﻥ ﺫﻟﻚ‪ ،‬ﻟﻦ ﺗﻜﻮﻥ ﺣﺘﻰ ﺍﻟﻌﺒﺎﺩﺓ‬ ‫ﺍﻟﻘﻠﻴــﻞ ﳑﺎ ﻛﺘﺐ ﻓﻴﻬﺎ‪ ،‬ﻟــﻮ ﻗﺎﺭﻧﺎ ﺑﲔ ﻣﺎ ﺑﺬﻝ ﻓﻲ‬ ‫ﺗﻀﻴــﻊ‪ ،‬ﻋــﺪﻡ ﺍﻻﻛﺘــﺮﺍﺙ ﺑﺒﻠﻮﺭﺓ ﻏﺎﻳﺔ ﺍﻹﺳــﻼﻡ‬ ‫ﻭﺍﳌﺪﺍﺭﺱ ﺍﻟﻔﻘﻬﻴﺔ‪ ،‬ﻋﻠﻰ ﻣﺨﺘﻠﻒ ﻣﺴــﺘﻮﻳﺎﺗﻬﺎ‪ ،‬ﺍﻟﻔﻘﻬﻴﺔ‪ ،‬ﺑﺤﺜﺎ ﹰ ﻭﺗﺪﺭﻳﺴﺎ ﹰ ﻭﻛﺘﺎﺑﺔ؟ ﻗﺪ ﻳﺴﺘﻬﻠﻚ‬

‫ﻓﻲ ﻣﻮﻗﻌﻬﺎ ﺍﳌﻨﺎﺳــﺐ‪ ،‬ﻷﻥ ﻣﻮﻗﻌﻬﺎ ﺍﳌﻨﺎﺳــﺐ‬ ‫ﻫﺬﺍ ﻭﺫﺍﻙ‪ ،‬ﻟﺮﺟﺤﺖ ﺑﻜﻞ ﺗﺄﻛﻴﺪ ﻛﻔﺔ ﺍﻟﻌﺒﺎﺩﺍﺕ‪،‬‬ ‫ﺍﻷﻭﻟﻰ ﻣﻦ ﻛﻞ ﻫﺬﺍ ﺍﻟﺘﺸﺮﻳﻊ‪.‬‬ ‫ﻋﺎﺩﺓ ﻣــﺎ ﺗﺒﺪﺃ ﺑﻔﺼــﻞ ﺍﻟﻄﻬﺎﺭﺓ ﻣــﺎﺭﺓ ﺑﺎﻟﺼﻼﺓ ﺫﻟﻚ ﻣﻦ ﻋﻤﺮﻩ ﺳﻨﻮﺍﺕ‪ ،‬ﻭﻗﺪ ﺗﺬﻫﺐ ﺯﻫﺮﺓ ﺷﺒﺎﺑﻪ‬

‫ﺣﻴﻨﻤﺎ ﺗﺮﺗﺒﻂ ﻫﻲ ﺃﻳﻀﺎ ﹰ ﺑﺎﻟﻌﺪﻝ ﻗﺎﻝ ﺳــﺒﺤﺎﻧﻪ‬ ‫ﻣﻊ ﺃﻥ ﺍﻫﺘﻤﺎﻡ ﺍﻹﺳﻼﻡ ﺗﺸﺮﻳﻌﻴﺎ ﹰ ﻭﺍﺿﺢ ﺑﻜﻞ ﻣﺎ‬ ‫ﺇﻥ ﺍﻟــﺬﻱ ﻳﺒــﺪﻭ ﻭﺍﺿﺤﺎ‪ ،‬ﻫــﻮ ﺃﻥ ﻫــﺬﺍ ﺍﳉﺎﻧﺐ ﻗﺪ‬ ‫ﻭﻣﻦ ﺛﻢ ﺍﻟﺰﻛﺎﺓ ﻭﺑﻘﻴﺔ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺛﻢ ﻣﺘﺎﺑﻌﺔ ﺫﻟﻚ ﺍﻟﻌﻠﻤﻲ ﻗﺒــﻞ ﺃﻥ ﻳﻜﻤﻞ ﻫﺬﻩ ﺍﻷﺑﻮﺍﺏ ﺍﻟﻔﻘﻬﻴﺔ‬
‫ﱠ‬ ‫ﺍﳌﺘﺎﺧﻤــﺔ ﳊﺪﻭﺩ ﻓﺼﻞ ﺍﳌﻴــﺎﻩ‪ ،‬ﺃﻭ ﻓﺼﻞ ﺍﻟﻮﺿﻮﺀ‪ ،‬ﺃﻫﻤــﻞ ﻋﻠــﻰ ﺍﻟﺮﻏﻢ ﻣــﻦ ﺃﻫﻤﻴﺘــﻪ ﺍﻟﺒﺎﻟﻐﺔ ﻓﻲ‬ ‫ﺍﻟﺘﺮﺗﻴﺐ ﺇﻟﻰ ﻧﻬﺎﻳﺘﻪ‪.‬‬
‫) ﻳﹶﺎ ﺑﹸﻨ ﱠﹶﻲ ﻻ ﺗﹸﺸﺮﹺﻙ ﺑ ﹺ ﹺ ﹺ‬
‫ﺎﷲ ﺇ ﱠﻥ ﱢ‬
‫ﺍﻟﺸﺮﹾ ﹶﻙ ﻟﹶ ﹸﻈﻠﹾ ﹲﻢ‬ ‫ﹾ ﹾ‬ ‫ﻟﻪ ﻋﻼﻗــﺔ ﺑﺎﻟﻌﺪﻝ‪ ،‬ﺃﻛﺜﺮ ﻣﻦ ﻏﻴﺮﻩ‪ ،‬ﻭﺍﻟﻘﺮﺁﻥ ﺧﻴﺮ‬
‫ﻴﻢ()ﻟﻘﻤﺎﻥ‪.(١٣ :‬‬ ‫ﻭﻟﺬﻟﻚ ﻻ ﻧﺴــﺘﻐﺮﺏ ﺇﺫﺍ ﻻﺣﻈﻨــﺎ ﻇﺎﻫﺮﺓ ﻻﻓﺘﺔ‪ ،‬ﺍﻹﺳــﻼﻡ‪ ،‬ﻓﻠﻢ ﻳﹸﺒﺬﻝ ﻣﻦ ﺍﳉﻬﺪ ﻣﺎ ﻳﻜﺸــﻒ ﻋﻦ‬ ‫ﻭﻟــﻮ ﻛﻨــﺎ ﻓﻲ ﻣﻘﺎﻡ ﺍﻟﻨﻘــﺪ ﺍﻟﻔﻨﻲ‪ ،‬ﻭﻛﺎﻥ‬
‫ﻈ ﹲ‬ ‫ﹶﻋ ﹺ‬ ‫ﻣﺎ ﻧﻌﺘﻤــﺪﻩ ﻓﻲ ﻫﺬﺍ‪ ،‬ﻓﻌــﺪﺩ ﺍﻟﻜﻠﻤﺎﺕ ﺍﳌﺘﺼﻠﺔ‬
‫ﺑﺎﻟﻈﻠــﻢ ﺃﻛﺜــﺮ ﺑﻜﺜﻴــﺮ ﻣــﻦ ﻛﻠﻤــﺎﺕ ﺍﻟﺼــﻼﺓ‬ ‫ﺍﻧﺘﺒــﺎﻩ ﺍﻟﻔﻘﻬــﺎﺀ‪ ،‬ﻟﻬﺬﻩ ﺍﻷﻫﻤﻴﺔ ﻭﻟــﻮ ﻛﺎﻥ ﻟﺒﺎﻥ‬ ‫ﻋﻤــﻞ ﺍﳌﺴــﻠﻢ ﺍﻟﻔــﺮﺩ‪ ،‬ﻫــﻮ ﺍﻷﺳــﺎﺱ ﻓــﻲ ﻓــﻲ ﺩﺍﺋﺮﺓ ﺍﻟﺘﺄﻟﻴﻒ ﺍﻟﻔﻘﻬــﻲ‪ ،‬ﺗﺘﻤﺜﻞ ﻓﻲ ﻛﺜﺮﺓ‬
‫ﻛﻤــﺎ ﻳﻘــﺎﻝ‪ ،‬ﺇﻥ ﻋﺪﻡ ﺍﻛﺘﺸــﺎﻑ ﻫــﺬﻩ ﺍﻷﻫﻤﻴﺔ‪،‬‬ ‫ﺍﻟﻜﺘﺐ ﺍﻟﻨﺎﻗﺼﺔ‪ ،‬ﻭﻛﺜﻴﺮ ﻣﻨﻬﺎ ﻟﻢ ﻳﺘﺠﺎﻭﺯ ﻓﺼﻞ‬ ‫ﻫــﺬﺍ ﺍﻟﺘﺒﻮﻳــﺐ‪ ،‬ﳊــﺎﺯ ﻫــﺬﺍ ﺍﻟﺘﺮﺗﻴــﺐ ﺩﺭﺟــﺔ‬

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‫ﻣﻦ ﺍﻟﺘﻘﻠﻴﺪ ﳌﺎ ﺃﻣﻜﻦ ﳌﺬﻫﺐ ﺃﻥ ﻳﺼﻤﺪ ﺇﻻﹼ ﻗﻠﻴﻼﹰ‪ ،‬ﻓﻌﻠﻨﺎ‪ ،‬ﻭﳕﻀﻲ ﻋﻠﻰ ﻣﺎ ﻗﻠﺪﻧﺎ‪ ،‬ﻣﺪﻋﲔ ﺃﻥ ﻭﺍﺟﺒﻨﺎ‬ ‫ﻣﻦ ﺍﻟﺜﻤﺮﺍﺕ ﺍﻟﻄﺒﻴﻌﻴﺔ ﻟﻠﺤﺮﻳﺔ ﻧﺒﺬ ﺍﳌﺬﻫﺒ ﹼﻴﺔ‪،‬‬ ‫ﺟﺎﺀ ﻣﺮﺗﺒﻜﺎﹰ‪ ،‬ﻟﻢ ﺗﻜﻦ ﺗﻠﻚ ﻣﻦ ﻋﺎﺩﺍﺗﻪ‪ ،‬ﻋﻠﻰ ﺟﺎﺭﻱ ﺍﻟﻌﺎﺩﺓ ﻳﻨﺘﻬﻲ ﻋﻤﻠﻪ ﻓﻲ ﺍﻟﺴﻮﻕ‬
‫ﺍﻟﺸﺮﻋﻲ ﻳﻘﺘﻀﻲ ﺍﻻﺗﺒﺎﻉ ! ﻫﺬﻩ ﻫﻲ ﺍﳌﺬﻫﺒﻴﺔ‬ ‫ﺭﻳﺜﻤﺎ ﻳﻄﻮﺭﻩ ﺃﻭ ﻳﺨﺎﻟﻔﻪ ﺁﺧﺮﻭﻥ ‪.‬‬ ‫ﻭﻟﻜﻦ ﻭﻧﻈﺮﺍ ﹰ ﻟﺘﻐﻠﻐﻞ ﺍﳌﺬﻫﺒ ﹼﻴﺔ ﻋﻤﻴﻘﺎ ﹰ ﻓﻲ‬ ‫ﺍﻟﺸﻌﺒﻲ ﻣﻊ ﺭﻓﻊ ﺍﳌﺆﺫﻥ ﺻﻮﺗﻪ ﻣﻌﻠﻨﺎ ﹰ ﺃﺫﺍﻥ ﺍﳌﻐﺮﺏ‪ ،‬ﻭﺑﻌﺪ ﺍﻟﻔﺮﻳﻀﺔ ﺑﻨﺼﻒ ﺳﺎﻋﺔ ﺗﻘﺮﻳﺒﺎ ﹰ‬
‫ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﻟﻌﺎﻣﺔ‪ :‬ﺃﻥ ﻻ ﻳﺮﺗﺒﻂ ﺃﺣ ﹲﹸﺪ ﻣﻦ ﺍﳌﻤﻘﻮﺗﺔ‪ ،‬ﻷﻧﻬﺎ ﻣﺠﺮﺩ ﻋﺼﺒ ﹼﻴﺔ ﻭﺟﻬﻞ‪ ،‬ﻟﺘﻜﻦ‬ ‫ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻓﺈﻧﻬﺎ ﺗﺴﺘﺤﻖ‬ ‫ﻧﺮﺍﻩ ﺃﻣﺎﻣﻨﺎ ﻓﻲ ﻣﻨﺰﻝ ﺃﺑﻴﻨﺎ‪ ،‬ﺇﺫ ﲡﺘﻤﻊ ﺍﻟﻌﺎﺋﻠﺔ ﺑﻜﺎﻣﻞ ﺃﻋﻀﺎﺋﻬﺎ ﻣﻦ ﺍﻟﺼﻐﺎﺭ ﻭﺍﻟﻜﺒﺎﺭ‪،‬‬
‫ﺇﺑﺮﺍﺯﻫﺎ ﻛﻨﻘﻄﺔ ﻣﺴﺘﻘﻠﺔ‪ .‬ﻓﺎﳌﺴﻠﻤﻮﻥ ﺍﻟﻴﻮﻡ ﺍﳌﺴﻠﻤﲔ ﺑﻘﺒﻮﻝ ﻛﻞ ﻣﺎ ﻳﻘﻮﻟﻪ ﻋﺎﻟﻢ ﺃﻭ ﻫﻨﺎﻙ ﺁﺭﺍﺀ ﺑﲔ ﻣﺨﺘﻠﻒ ﺃﺻﻨﺎﻑ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻭﻟﻨﻘﺮﺃ‬ ‫ﻳﺤﻜﻲ ﻣﺎ ﻭﺍﻓﻘﻪ ﻓﻲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﻣﻦ ﺑﻴﻊ ﻭﺷﺮﺍﺀ‪ ،‬ﻓﻔﻲ ﺳﻮﻕ ﺍﳊﺮﺍﺝ ﻻ ﳝ ﹼﺮ ﻳﻮﻡ ﺍﳋﻤﻴﺲ‬
‫ﲤﺰﻗﻬﻢ ﺍﳌﺬﺍﻫﺐ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﻟﻔﻘﻬﻴﺔ ﻭﺍﻟﻜﻼﻣﻴﺔ‪ ،‬ﻣﺬﻫﺐ ‪ ،‬ﻭﻛﺄﻧﻪ ﻭﺣﺪﺓ ﻭﺍﺣﺪﺓ ﻻ ﺗﺘﺠﺰﺃ ‪ ،‬ﻓﻤﻦ ﻫﺬﻩ ﺍﻵﺭﺍﺀ ﻭﻧﺤﺎﻛﻤﻬﺎ‪ ،‬ﺛﻢ ﻧﺄﺧﺬ ﻛﻞ ﺟﺰﺋﻴﺔ ﻧﺮﺍﻫﺎ‬ ‫ﻭﺍﳉﻤﻌﺔ ﻛﻐﻴﺮﻩ ﻣﻦ ﺍﻷ ﹼﻳﺎﻡ ﺑﻞ ﻓﻲ ﹼ‬
‫ﻛﻞ ﻣﻨﻬﻤﺎ ﺣﻜﺎﻳﺎﺕ ﻭﺣﻜﺎﻳﺎﺕ ﻳﺴﺘﺄﻧﺲ ﺑﺴﺮﺩﻫﺎ‬
‫ﻛﺎﻥ ﺣﻨﻔﻲ ﺍﳌﺬﻫﺐ ﻣﺜﻼﹰ‪ ،‬ﻛﻴﻒ ﺳﺎﻍ ﻟﻪ ﺃﻥ ﻳﺄﺧﺬ ﺻﺎﺋﺒﺔ‪ ،‬ﺩﻭﻥ ﺍﻟﺘﺤﻴﺰ ﺇﻟﻰ ﻓﺌﺔ ﺩﻭﻥ ﻓﺌﺔ‪ ،‬ﻭﺩﻭﻥ‬ ‫ﻋﻮﺿﺎ ﹰ ﻋﻦ ﺍﳌﺬﺍﻫﺐ ﺍﻟﺴﻴﺎﺳﻴﺔ ﻭﺍﻟﻔﻜﺮﻳﺔ‬ ‫ﻋﻠﻴﻨﺎ ﺑﺸﻐﻒ ﻣﺒﺎﻟﻎ ﻓﻴﻪ‪ ،‬ﺣﺘﹼﻰ ﻟﻴﻬ ﹼﻴﺄ ﺇﻟﻰ ﺍﻟﺴﺎﻣﻊ ﺃ ﹼﻥ ﻣﺎ ﻳﻘﻮﻟﻪ ﻭﺣﻲ ﻣﻦ ﺍﳌﻐﺎﻣﺮﺍﺕ‬
‫ﺃﻥ ﻧﺘﻘﺴﻢ ﺃﺣﺰﺍﺑﺎ ﹰ ﻭﺟﻤﺎﻋﺎﺕ ﻭﻣﺬﺍﻫﺐ ﻋﻠﻰ‬ ‫ﻛﻞ ﺃﻗﻮﺍﻝ ﺃﺑﻲ ﺣﻨﻴﻔﺔ ‪ ،‬ﻭﻛﺄﻧﻬﺎ ﻭﺣﺪﺓ ﻭﺍﺣﺪﺓ‬ ‫ﺍﻟﻘﺪﳝﺔ ﻭﺍﳊﺪﻳﺜﺔ‪ .‬ﻭﻟﺴﻨﺎ ﻧﺮﻳﺪ ﺑﺎﻟﻼﻣﺬﻫﺒ ﹼﻴﺔ‪،‬‬ ‫ﺍﻷﺳﻄﻮﺭ ﹼﻳﺔ ﺍﻟﻘﺪﳝﺔ!‬
‫؟ ﻫﻞ ﺍﳌﻬﻢ ﻓﻲ ﺍﻷﻓﻜﺎﺭ ﻭﺍﻷﻋﻤﺎﻝ‪ :‬ﺍﻟﻔﻜﺮﺓ ﺃﻡ ﺍﳌﺴﺘﻮﻯ ﺍﻻﺟﺘﻤﺎﻋﻲ‪ ،‬ﺛﻢ ﻻ ﻧﺴﻤﻊ ﺇﻻﹼ ﻣﺎ ﻳﻘﻮﻝ‬ ‫ﺃﻥ ﻻ ﻳﻜﻮﻥ ﻓﻲ ﺍﻷﻣﺔ ﺁﺭﺍﺀ ﻣﺨﺘﻠﻔﺔ‪ ،‬ﻭﺃﻃﺮﻭﺣﺎﺕ‬
‫ﺭﺟﺎﻝ ﻣﺬﻫﺒﻨﺎ‪ ،‬ﻭﻻ ﻧﺤﻞ ﺇﻻﹼ ﻣﺎ ﺃﺣﻠﻮﺍ‪ ،‬ﻭﻻ ﻧﺮﻯ ﺇﻻﹼ ﻣﺎ‬ ‫ﻣﺘﺒﺎﻳﻨﺔ‪ ،‬ﻓﻬﺬﺍ ﻣﻄﻠﺐ ﻻ ﻳﻜﻮﻥ ﺇﻻﹼ ﻣﻊ ﻗﺎﺋﻠﻬﺎ ؟‬ ‫ﻃ ﹼﻴﺐ ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﻣﺰ ﹼﻭﺭﺓ ﺃﺫﻫﺐ ﺃﻧﺎ ﻓﻲ ﺩﺍﻫﻴﺔ‪ ،‬ﻭﻟﻴﺲ ﻟﻲ ﺳﻮﻯ ﺍﻟﺘﺤﻘﻴﻖ‬ ‫ﻣﺤﻤﺪ؟ ﻭﻣﺎ ﺍﻟﺬﻱ ﺟﺎﺀ ﺑﻚ ﺑﺎﻛﺮﺍ ﹰ ﻫﺬﺍ ﺍﻟﻴﻮﻡ؟‬
‫ﹼ‬ ‫ﻣﺎ ﻭﺭﺍﺀﻙ ﻳﺎ ﺃﺑﺎ‬
‫ﺍﻻﺳﺘﺒﺪﺍﺩ ﻭﺍﳉﻤﻮﺩ‪ ،‬ﻭﻫﻮ ﻋﻠﺔ ﺍﻟﻌﻠﻞ‪ ،‬ﻭﻟﻜﻨﻨﺎ ﺇﻥ ﺍﻟﻌﺎﻣﻲ ﻻ ﻳﻨﺒﻐﻲ ﻟﻪ ﺃﻥ ﻳﻜﻮﻥ ﺟﺎﻫﻼﹰ ﻣﺘﺒﻌﺎ ﹰ ﺭﺃﻭﺍ ‪ .‬ﻭﻣﻦ ﺃﻋﺠﺐ ﻣﺎ ﺭﺃﻳﺖ ﻓﻲ ﻫﺬﺍ ﺍ‪‬ﺎﻝ ﺃﺳﺘﺎﺫﺍ ﹰ‬ ‫ﻭﺍﻟﺒﻬﺪﻟﺔ ﻭﺍﻟﺴﺠﻦ‪.‬‬ ‫ﺍﻟﻌﻢ ﻟﻮ ﺗﺪﺭﻱ ﻣﺎ ﺍﻟﺬﻱ ﺣﺪﺙ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ‪..‬‬ ‫ﹼ‬ ‫ﻳﺎ ﺍﺑﻦ‬
‫ﻟﻠﺮﺟﺎﻝ ﻓﻲ ﻛﻞ ﻣﺎ ﻳﻘﻮﻟﻮﻥ ‪ ،‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻗﺎﺩﺭﺍ ﹰ ﻳﻨﺎﻗﺶ ﺭﺳﺎﻟﺔ ﻃﺎﻟﺐ ﻓﻲ ﺍﻟﺪﻛﺘﻮﺭﺍﻩ‪ ،‬ﻳﻨﺘﻘﺪﻩ ﻷﻧﻪ‬ ‫ﻧﺮﻳﺪ ﺑﺎﻟﻼﻣﺬﻫﺒﻴﺔ ﺃﻣﺮﻳﻦ‪:‬‬ ‫ﺑﺎﻟﻘﺼﺔ‪ ،‬ﻓﻘﻂ ﺗﺪﺧﹼ ﻞ ﺃﺣﺪ ﺍﳊﺎﺿﺮﻳﻦ‪ ،‬ﻭ"ﺯﺍﺩ ﺍﻟﻄﲔ ﺑ ﹼﻠﺔ" ﻭﻗﺎﻝ‪ :‬ﻓﺌﺔ ﺍﳋﻤﺴﲔ ﺭﻳﺎﻻ ﹰ ﺃﻛﺜﺮ‬
‫ﹼ‬ ‫ﺃﻧﺎ ﺍﻛﺘﻔﻴﺖ ﺑﻬﺬﻩ ﺍﻟﺒﻴﻌﺔ ﻭﺟﺌﺖ ﻫﻨﺎ ﻣﺴﺮﻋﺎ ﹰ ﻭﺳﺄﺧﺒﺮﻙ‬
‫ﻋﻠﻰ ﺻﻨﺎﻋﺔ ﺍﻟﻘﻮﻝ ﻓﻠﻴﻜﻦ ﻗﺎﺩﺭﺍ ﹰ ﻋﻠﻰ ﺍﻟﺘﺨﻴﺮ ﺭﺟﺢ ﻗﻮﻝ ﻋﺎﻟﻢ ﻳﺨﺎﻟﻒ ﻣﺬﻫﺒﻪ ﺍﻟﻔﻘﻬﻲ ﺍﻟﺬﻱ‬ ‫ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﳌﻔﻜﺮﻳﻦ‪ :‬ﺃﻥ ﻻ ﻳﻘﻠﺪ‬ ‫ﺍﻟﻔﺌﺎﺕ‪ ،‬ﻭﺃﺫﻛﺮ ﺃﻧﹼﻲ ‪.....‬‬
‫ﺍﻟﻔﺌﺎﺕ ﺍﻟﻨﻘﺪ ﹼﻳﺔ ﺍﻟﺴﻌﻮﺩ ﹼﻳﺔ ﺗﺰﻭﻳﺮﺍ ﹰ ﻣﻦ ﻏﻴﺮﻫﺎ ﻣﻦ ﹼ‬
‫ﹼ‬ ‫ﻋﻠﻲ‪.‬‬
‫ﺩﻋﻨﻲ ﺃﻟﺘﻘﻂ ﺃﻧﻔﺎﺳﻲ‪ ،‬ﻭﻣﻬﻼﹰ ﻣﻬﻼﹰ ﹼ‬
‫ﻓﻴﻪ ‪ ،‬ﻭﺍﻟﺘﻘﻠﻴﺪ ﺇﳕﺎ ﻫﻮ ﺇﺗﺒﺎﻉ ﻟﻠﺮﺟﺎﻝ ﺩﻭﻥ ﺍﻷﻗﻮﺍﻝ ﻫﻮ ﻋﻠﻴﻪ! ﻭﺍﻋﺘﺬﺍﺭ ﺍﻟﻄﺎﻟﺐ ﺑﺄﻥ ﻣﺠﺎﻝ ﺍﻟﺒﺤﺚ‬ ‫ﺃﺣﺪ ﻣﻨﻬﻢ ﺃﺣﺪﺍﹰ‪ ،‬ﺑﻞ ﻳﺒﺤﺚ ﻛﻞ ﻣﻨﻬﻢ‬ ‫ﺍﷲ ﻳﺴ ﹼﻠﻤﻚ ‪ ..‬ﺟﺎﺀ ﺃﺣﺪ ﺍﻷﺷﺨﺎﺹ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﺻﺎﺣﺒﺎ ﹰ ﻣﻌﻪ ﺻﻨﺪﻭﻕ ﻭﺃﺧﺬ ﻳﺴﺮﺩ ﻋﻠﻴﻨﺎ ﻣﺰﻳﺪﺍ ﹰ ﻣﻦ ﺍﻟﻘﺼﺺ ﺍﻟﺘﻲ ﺗﻮ ﹼﺭﻁ ﺑﻬﺎ ﹼ‬
‫ﻋﺪ ﹲﺓ ﻣﻦ ﺍﻟﻨﹼﺎﺱ ﻓﻲ‬
‫ﺷﻲﺀ ﻭﺍﻟﻌﻤﻞ ﺷﻲﺀ ﺁﺧﺮ! ﻓﻤﺎﺫﺍ ﺑﻘﻲ ﻟﻠﺒﺤﺚ‬ ‫ﻭﺍﻷﻓﻜﺎﺭ‪ ،‬ﻭﻫﺬﺍ ﺧﻄﺄ ﻭﺍﺿﺢ ‪ ،‬ﻭﻟﺬﺍ ﻓﻌﻠﻴﻨﺎ ﻛﻌﻮﺍﻡ‬ ‫ﺍﻷﻓﻜﺎﺭ ﺑﺸﻜﻞ ﻣﺴﺘﻘﻞ‪ ،‬ﻧﺎﻇﺮﺍ ﹰ ﻟﻜﻞ ﺍﻵﺭﺍﺀ‬ ‫"ﺍﻟﺘﺠﻮﺭﻱ" )ﺧﺰﻳﻨﺔ ﺍﻷﻣﻮﺍﻝ( ﻭﺑﺪﺃﺕ ﺍﳌﺰﺍﻳﺪﺓ ﻋﻠﻰ ﻫﺬﺍ "ﺍﻟﺘﺠﻮﺭﻱ" ﻫﻜﺬﺍ ﻣﺸﺎﻛﻞ‪.‬‬
‫ﻋﻠﻰ ﺻﻌﻴﺪ ﻭﺍﺣﺪ‪ ،‬ﻏﻴﺮ ﻣﺘﻘﻴﺪ ﲟﻨﻬﺞ ﺁﺧﺮﻳﻦ‪ ،‬ﺇﻻﹼ ﺃﻥ ﻧﻨﺘﻘﻲ ﻣﺎ ﻧﺮﺍﻩ ﺻﺎﺋﺒﺎ ﹰ ﻣﻦ ﺍﻷﻓﻜﺎﺭ ﺑﻐﺾ ﺍﻟﻨﻈﺮ ﻣﻦ ﻋﻠﻤ ﹼﻴﺔ ﻭﺟﺪﻭﻯ ﻋﻤﻠﻴﺔ ﺇﺫﺍ ﹰ ؟ ﻭﻳﻨﻄﺒﻖ ﻫﺬﺍ‬ ‫ﺍﳊﺪ‪ ،‬ﻓﺎﻷﻣﻮﺍﻝ ﻟﻴﺴﺖ ﻟﺼﺎﺣﺒﻨﺎ ﺣﺘﹼﻰ ﻳﺘﺼ ﹼﺮﻑ‬
‫ﺍﳌﺴﺄﻟﺔ ﻟﻢ ﺗﻘﻒ ﻋﻨﺪ ﻫﺬﺍ ﹼ‬ ‫ﺣﺘﹼﻰ ﺗﻮ ﹼﻗﻒ ﺍﳌﺰﺍﺩ ﻋﻨﺪ ﺍﳌﺒﻠﻎ ﺍﻟﺬﻱ ﻃﺮﺣﺘﻪ ﺃﻧﺎ ﻭﻫﻮ ﺛﻤﺎﻧﻮﻥ ﺩﻳﻨﺎﺭﺍﹰ‪ ،‬ﻋﻨﺪﻫﺎ‬
‫ﻋﻠﻰ ﻛﻞ ﺻﻨﻮﻑ ﺍﳌﺬﺍﻫﺐ‪ ،‬ﻭﻟﻴﺲ ﺍﻟﻔﻘﻬﻴﺔ ﻣﻨﻬﺎ‬ ‫ﺇﺫﺍ ﺛﺒﺖ ﻟﻪ ﺻﺤﺔ ﺫﻟﻚ ﺍﳌﻨﻬﺞ ﺑﺎﻟﺒﺮﻫﺎﻥ‪ ،‬ﻏﻴﺮ ﻋﻦ ﻗﺎﺋﻠﻬﺎ‪ ،‬ﻭﺑﻐﻴﺮ ﻫﺬﺍ ﻧﻜﻮﻥ ﻣﺬﻫﺒﻴﲔ ﻣﺘﻌﺼﺒﲔ‬ ‫ﻓﻼﺑﺪ ﻟﻪ ﻣﻦ ﺳﺆﺍﻝ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻮﺭﻉ ﻭﺍﻟﺪﻳﻦ‪ ،‬ﻓﻬﻢ‬
‫ﹼ‬ ‫ﻗﺎﻝ ﺍﻟﺒﺎﺋﻊ‪ :‬ﻣﺒﺮﻭﻙ ﻋﻠﻴﻚ ﻫﺬﺍ ﺍﻟﺘﺠﻮﺭﻱ‪ ،‬ﻓﺄﻋﻄﻴﺘﻪ ﺍﳌﺒﻠﻎ ﻭﺃﺧﺬﺕ ﺑﻬﺎ ﻛﻴﻔﻤﺎ ﺷﺎﺀ‪،‬‬
‫ﻓﻘﻂ‪ ،‬ﺑﻞ ﺍﻟﺴﻴﺎﺳﻴﺔ ﻭﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ‬ ‫ﻣﻴﺎﻝ ﻻ ﺑﻌﺎﻃﻔﺔ ﻭﻻ ﺑﻘﻮﻝ ﺇﻻﹼ ﻟﻠﺪﻟﻴﻞ ﻭﺍﻟﺒﺮﻫﺎﻥ‪. .‬ﺍﻟﻌﺠﺐ ﻛﻞ ﺍﻟﻌﺠﺐ‪ ،‬ﺃﻧﻨﺎ ﻗﺪ ﻧﺘﺄﺳﻰ‪ ،‬ﺣﻴﻨﻤﺎ‬ ‫ﺃﺻﺤﺎﺏ ﺍﻻﺧﺘﺼﺎﺹ ﻓﻲ ﻫﺬﺍ ﺍﻟﺸﺄﻥ‪.‬‬ ‫"ﺍﻟﺘﺠﻮﺭﻱ"‪.‬‬
‫ﻭﺍﻟﻨﻈﺮﻳﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ ﻭﻏﻴﺮﻫﺎ‪.‬‬ ‫ﻭﺇﳕﺎ ﺍﳌﺬﺍﻫﺐ ﺁﺭﺍﺀ ﻟﺮﺟﺎﻝ ﻓﻠﻤﺎ ﺍﺗﺒﻌﻬﺎ ﺍﳌﻘﻠﺪﻭﻥ ﻧﻜﺘﺸﻒ ﺃﻥ ﻗﻮﻝ ﺍﻟﻌﺎﻟﻢ ﺍﻟﻔﻼﻧﻲ‪ ،‬ﻫﻮ ﺃﺭﺷﺪ‬ ‫ﺳﺄﻝ ﺃﺣﺪ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﻓﺠﺎﺀ ﺟﻮﺍﺑﻪ ﺑﻬﺬﺍ ﺍﻟﺮﺃﻱ‪ :‬ﻻ ﻳﺠﻮﺯ ﻟﻚ ﺍﻟﺘﺼ ﹼﺮﻑ ﻓﻲ‬ ‫ﺍﻟﺬﻱ ﺃﻋﺠﺒﻨﻲ ﻓﻲ ﻫﺬﺍ ﺍﻟﺘﺠﻮﺭﻱ ﻫﻮ ﺷﻜﻠﻪ ﺍﳉﻤﻴﻞ ﻭﻛﺄﻧﹼﻪ ﲢﻔﺔ ﻗﺪﳝﺔ‬
‫ﺟﻤﻌﻴﺔ ﺍﻟﺘﺠﺪﻳﺪ ﺍﻟﺜﻘﺎﻓﻴﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‬ ‫ﻣﻦ ﻗﻮﻝ ﻋﺎﳌﻨﺎ ﺍﻟﺬﻱ ﻧﻘﻠﺪﻩ‪ ،‬ﺛﻢ ﻻ ﻧﻐﻴﺮ ﺫﻟﻚ ﻓﻲ‬ ‫ﺻﺎﺭﺕ ﻣﺬﺍﻫﺐ ‪ ،‬ﻭﻟﻮ ﻗﺪ ﲢﺮﺭ ﺍﳌﻔﻜﺮﻭﻥ ﻭﺍﻟﻌﻠﻤﺎﺀ‬ ‫ﻫﺬﻩ ﺍﻷﻣﻮﺍﻝ‪ ،‬ﻭﻋﻠﻴﻚ ﺍﻻﻧﺘﻈﺎﺭ ﺣﺘﹼﻰ ﺍﻟﺴﻨﺔ ﺍﻟﻘﺎﺩﻣﺔ‪ ،‬ﻓﺈﻥ ﻟﻢ ﲡﺪ ﺻﺎﺣﺒﻬﺎ‪،‬‬ ‫ﺟﻤﻴﻠﺔ ـ ﻭﻫﻮ ﻛﺬﻟﻚ ـ ﺃﺧﺬﺗﻪ ﻭﺃﻧﺎ ﻻ ﺃﻋﻠﻢ ﻣﺎ ﺑﺪﺍﺧﻠﻪ‪ ،‬ﻓﺒﺪﺃﻧﺎ ﻋﻤﻠ ﹼﻴﺔ ﻓﺘﺤﺔ‬
‫ﺑﺴﻬﻮﻟﺔ ﻭﻳﺴﺮ‪ ،‬ﻓﺎﳌﻔﺎﺗﻴﺢ ﻣﻮﺟﻮﺩﺓ‪ ،‬ﻭﺍﻷﺭﻗﺎﻡ ﻛﺬﻟﻚ ﻓﻠﻢ ﻧﻌﺜﺮ ﻓﻲ ﺑﻄﻨﻪ ﻓﻌﻠﻴﻚ ﺇﺧﺮﺍﺝ ﺧﻤﺴﻬﺎ ﻭﺍﻟﺘﺼ ﹼﺮﻑ ﺑﺎﻟﺒﺎﻗﻲ‪.‬‬
‫ﻟﻢ ﻳﻘﻨﻊ ﺑﻬﺬﺍ ﺍﳉﻮﺍﺏ‪ ،‬ﻓﺴﺄﻝ ﺁﺧﺮ‪ ،‬ﻓﺄﺗﺎﻩ ﺍﻟﺮ ﹼﺩ ‪:‬ﺃﺣﻀﺮ ﺍﻷﻣﻮﺍﻝ ﻟﻨﺎ ﻭﻧﺤﻦ‬ ‫ﺳﻮﻯ ﻋﻠﻰ ﺑﻌﺾ ﺍﻷﻭﺭﺍﻕ ﺍﳌﻬﻤﻠﺔ ﻭﺍﻟﺪﻓﺎﺗﺮ ﺍﻟﺒﺎﻟﻴﺔ‪ ،‬ﻓﺘﻮﻗﻔﻨﺎ ﻋﻨﺪ ﺫﻟﻚ ﻋﻦ‬
‫ﺍﻟﻨﺼﺮﺍﻧﻴﺔ ﻣﺬﻫﺐ ﻟﻄﻮﺍﺋﻒ ﻭﻟﻴﺴﺖ ﺑﺪﻳﻦ‬ ‫ﺫﻣﺘﻚ ﺃﻣﺎﻡ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‪.‬‬
‫ﺍﻟﺘﻔﺘﻴﺶ ﻓﻲ ﻣﺤﺘﻮﻯ ﺍﻟﺼﻨﺪﻭﻕ؛ ﻟﻜﻦ ﺑﻌﺪ ﻓﺘﺮﺓ ﻭﺟﻴﺰﺓ ﻻﺣﻈﺖ ﺃ ﹼﻥ ﻫﻨﺎﻙ ﺳﻮﻑ ﻧﺘﺼ ﹼﺮﻑ‪ ،‬ﻭﺳﺘﺒﺮﺃ ﹼ‬
‫ﻭﺍﻟﻴﻬﻮﺩﻳﺔ ﻣﺬﻫﺐ ﻟﻄﻮﺍﺋﻒ ﻭﻟﻴﺴﺖ ﺑﺪﻳﻦ‬ ‫ﹼ‬
‫ﺍﻟﺸﻚ ﻓﻲ ﻣﺼﻴﺮ ﺍﻷﻣﻮﺍﻝ‬ ‫ﺩﺍﺧﻞ ﺍﻟﺘﺠﻮﺭﻱ ﻣﺨﺰﻧﺎ ﹰ ﺻﻐﻴﺮﺍﹰ‪ ،‬ﺣﺎﻭﻟﺖ ﻓﺘﺤﺔ ﻓﻠﻢ ﺃﺳﺘﻄﻊ‪ ،‬ﻓﺄﺭﺳﻠﺖ ﺇﻟﻰ ﺟﻮﺍﺏ ﻟﻢ ﻳﺸﻒ ﺍﻟﻐﻠﻴﻞ ﻭﺃﻭﺣﻰ ﺇﻟﻴﻪ ﺑﺸﻲﺀ ﻣﻦ‬
‫ﺍﻟﻨﺼﺮﺍﻧﻴﺔ ﻭﺍﻟﻴﻬﻮﺩﻳﺔ ﻃﻮﺍﺋﻒ ﻣﺬﻫﺒﻴﺔ ﺗﻨﺴﺐ ﻟﺪﻳﻦ‪..‬‬ ‫"ﺇﻟﻰ ﺃﻳﻦ ﺳﺘﺬﻫﺐ"؟‬ ‫ﺃﺣﺪ ﺍﻟﻮﺳﻄﺎﺀ ﻓﻲ ﻋﻤﻠ ﹼﻴﺔ ﺍﻟﺒﻴﻊ ﻫﺬﻩ‪ ،‬ﻓﺄﺭﺳﻞ ﻟﻲ ﺑﺪﻭﺭﻩ ﺃﺣﺪ ﻣﻌﺎﻭﻧﻴﻪ‬

‫ﻭﺍﻟﺴﻨﻴﺔ ﻣﺬﻫﺐ ﻟﻄﻮﺍﺋﻒ ﻣﻦ ﺍﻟﻨﺎﺱ ﻭﻟﻴﺴﺖ ﺑﺪﻳﻦ‬ ‫ﺍﺗﺼﻞ ﺃﺣﺪ ﺇﺧﻮﺗﻪ ﺑﺒﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻲ ﺍﻟﺪﺍﺧﻞ ﻓﺠﺎﺀﺕ ﺇﺟﺎﺑﺎﺗﻬﻢ ﻣﺘﺒﺎﻳﻨﺔ‬ ‫ﻭﻛﺎﻥ ﻟﺪﻳﻪ ﻣﻔﺘﺎﺡ ﺻﻐﻴﺮ ﻓﻔﺘﺢ ﺍ‪‬ﺰﻥ‪ ،‬ﻓﺮﺍﻋﻨﻲ ﻣﺎ ﺷﺎﻫﺪﺗﻪ ﻓﺄﺧﺮﺟﺖ ﻣﻨﻪ‬
‫"ﺷﺪﺍﺕ" ﻣﻦ ﺍﻷﻣﻮﺍﻝ ﺍﳉﺪﻳﺪﺓ‪ ،‬ﻭﺃﻏﻠﻘﺖ ﺍﻟﺘﺠﻮﺭﻱ ﻭﺗﺮﻛﺘﻪ ﻣﺘﻐﺎﻳﺮﺓ‪.‬‬
‫ﹼ‬ ‫ﻋﺪﺩﺍ ﹰ ﻣﻦ ﺍﻟ ﹼﺮﺯﻡ‬
‫ﻭﺍﻟﺸﻴﻌﻴﺔ ﻣﺬﻫﺐ ﻟﻄﻮﺍﺋﻒ ﻣﻦ ﺍﻟﻨﺎﺱ ﻭﻟﻴﺴﺖ ﺑﺪﻳﻦ‬
‫ﺍﺗﺼﻞ ﺃﺣﺪ ﺍﳌﻘ ﹼﺮﺑﲔ ﻣﻨﻪ ﺑﺒﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻲ ﺍﳋﺎﺭﺝ‪ ،‬ﻓﺠﺎﺀﺕ ﻫﺬﻩ ﺍﻵﺭﺍﺀ‪:‬‬ ‫ﺍﶈﻞ ﻭﻗﻔﻠﺖ ﺭﺍﺟﻌﺎ ﹰ ﺇﻟﻰ ﻫﻨﺎ ﻓﺮﺣﺎ ﹰ ﻣﺴﺘﺄﻧﺴﺎ ﹰ‪.‬‬
‫ﻓﻲ ﹼ‬
‫ﺍﻟﺴﻨﻴﺔ ﻭﺍﻟﺸﻴﻌﺔ ﻃﻮﺍﺋﻒ ﺗﻨﺴﺐ ﻟﺪﻳﻦ ﻭﺍﺣﺪ ﻫﻮ ﺍﻹﺳﻼﻡ‬ ‫ﺍﻣﺘﺪ ﺑﻚ ﺍﻟﻌﻤﺮ!‬ ‫ﻭﺗﻔﺤﺼﻬﺎ ‪..‬‬
‫ﺍﺑﺤﺚ ﻋﻦ ﺻﺎﺣﺐ ﺍﻟﺘﺠﻮﺭﻱ ﻣﻬﻤﺎ ﹼ‬ ‫ﹼ‬ ‫ﺧﺬ ﻫﺬﻩ ﺍﻟﺮﺯﻣﺔ‬
‫ﻭﺍﻹﺳﻼﻡ ﺩﻳﻦ ﻭﺍﺣﺪ ﻭﻛﺘﺎﺏ ﻭﺍﺣﺪ ﻭﻗﺒﻠﺔ ﻭﺍﺣﺪﺓ‪،‬‬ ‫ﻗﺒﻀﺖ ﻋﻠﻰ ﺃﺣﺪ ﺍﻟ ﹼﺮﺯﻡ ﻓﺈﺫﺍ ﺑﻬﺎ ﻣﺠﻤﻮﻋﺔ ﻣﻦ ﺍﻷﻭﺭﺍﻕ ﺍﳌﺎﻟ ﹼﻴﺔ ﺍﻟﺴﻌﻮﺩ ﹼﻳﺔ ﻻ ﻳﺠﻮﺯ ﺇﻋﻄﺎﺀ ﺍﳌﺎﻝ ﺇﻟﻰ ﺃﺣﺪ ﻣﺎ ﻟﻢ ﻳﺜﺒﺖ ﺑﺎﻟﺪﻟﻴﻞ ﺍﻟﻘﺎﻃﻊ ﺃﻧﹼﻪ ﺻﺎﺣﺒﻪ‪..‬‬
‫ﻭﻃﻮﺍﺋﻒ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﺣﻠﻔﺎﺀ ﻟﺒﻌﺾ‬ ‫ﻫﺬﺍ ﻳﺠﺮﻱ ﻋﻠﻴﻪ ﺣﻜﻢ ﺍﻟ ﹼﻠﻘﻄﺔ ‪..‬‬ ‫ﻓﺌﺔ ﺧﻤﺴﲔ ﺭﻳﺎﻻ ﹰ ﻛ ﹼﻠﻬﺎ ﺟﺪﻳﺪﺓ‪ ،‬ﻭﻣﺘﺴﻠﺴﻠﺔ ﺍﻷﺭﻗﺎﻡ‪ ،‬ﻋﺪﺩﺗﻬﺎ ﻓﺈﺫﺍ ﺑﻬﺎ‬

‫ﻭﻣﺎ ﻣﺬﺍﻫﺐ ﺍﻟﺮﺟﺎﻝ ﺇﻻ ﻛﺎﳊﺠﺮ ﺍﻷﺳﻮﺩ ﻓﻲ ﺍﻟﺮﻛﻦ‬ ‫ﻻ ﺑﻞ ﻳﺠﺮﻱ ﻋﻠﻴﻪ ﺣﻜﻢ ﺍﻟﻜﻨﺰ ‪..‬‬ ‫ﻟﻜﻞ ﺭﺯﻣﺔ‪ ،‬ﻭﻫﻨﺎ ﺑﺪﺃﺕ ﺣﻜﺎﻳﺔ ﺃﺧﺮﻯ!‬
‫ﺗﺒﻠﻎ ﻣﺌﺔ ﻭﺭﻗﺔ ﻧﻘﺪﻳﺔ ﹼ‬
‫ﹼﺭﲟﺎ ﻳﺪﺧﻞ ﻓﻲ ﺣﻜﻢ ﺍﳌﺎﻝ ﺍ‪‬ﺘﻠﻂ ﺑﺎﳊﺮﺍﻡ ‪.. ..‬‬ ‫ﺍﻟﺮﻳﺎﻻﺕ ﺍﻟﺴﻌﻮﺩ ﹼﻳﺔ ﺃﺭﻗﺎﻣﻬﺎ ﻣﺘﺴﻠﺴﻠﺔ ﻫﺬﻩ ﻣﺸﻜﻠﺔ!‬
‫ﻣﺴﻪ ﺃﺟﺮ‪ ،‬ﻭﻻ ﻓﻲ ﺗﺮﻛﻪ ﻭﺯﺭ‪ .‬ﻭﺇﳕﹼ ﺎ ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺎﺕ‪.‬‬
‫ﻻ ﻓﻲ ﹼ‬
‫ﻭﻫﻨﺎ ﺩﺧﻞ ﺍﻟﻮﺳﻮﺍﺱ‪ ،‬ﻓﻘﺪ ﺗﻜﻮﻥ ﻣﺰ ﹼﻭﺭﺓ ﻓﻤﺎﺫﺍ ﻧﻌﻤﻞ ﺑﻬﺎ ﻭﻛﻴﻒ ﻧﺘﺼ ﹼﺮﻑ؟ ﻋﻨﺪﻫﺎ ﹼ‬
‫ﺗﺬﻛﺮﺕ ﺃ ﹼﻥ ﻫﻨﺎﻙ ﻛﺘﺎﺑﺎ ﹰ ﺗﺎﺭﻳﺨ ﹼﻴﺎ ﹰ ﻹﺭﺷﺎﺩ ﺍﻟﻨﺎﺱ ﻳﺤﻮﻱ ﻓﺘﺎﻭﻯ ﻓﻲ‬
‫ﺍﻗﺘﺮﺡ ﺃﺣﺪ ﺍﳊﺎﺿﺮﻳﻦ ﻣﺨﺮﺟﺎ ﹰ ﻓﻘﺎﻝ‪ :‬ﺟ ﹼﺮﺏ ﻭﺭﻗﺔ ﻭﺍﺣﺪﺓ ﻭﺍﻓﺤﺼﻬﺎ ﻋﻨﺪ ﺟﻤﻴﻊ ﺃﺑﻮﺍﺏ ﺍﻟﻔﻘﻪ ﻳﹸﺪﻋﻰ " ﹶﻣ ﹾﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ" ﻓﺄﺳﻔﺖ ﺃﻻﹼ ﺃﺭﺍﻩ‬
‫ﻣﺘﻤ ﹼﺜﻼﹰ ﺑﻴﻨﻨﺎ ﻓﻲ ﺭﺟﻞ؟!‪.‬‬ ‫ﺍﻟﺼ ﹼﺮﺍﻓﲔ ﻋ ﹼﻠﻬﺎ ﻻ ﺗﻜﻮﻥ ﻣﺰ ﹼﻭﺭﺓ‪،‬‬

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‫ﻭﻧﺘﻴﺠﺔ ﻟﻔﺴــﺎﺩ ﻋﺸﺎﺋﺮ ﺑﻨﻲ ﺇﺳﺮﺍﺋﻴﻞ ﻭﺟﺒﻨﻬﻢ ﺻــﺪﻕ ﺍﷲ ﻓﻴﻬﻢ )ﻓﺎﺫﻫﺐ ﺃﻧــﺖ ﻭﺭ ﹼﺑﻚ ﻓﻘﺎﺗﻼ(‬ ‫ﻛﺎﻥ ﺷﻤﺸــﻮﻥ ﻟــﺪﻯ ﻗﺪﺍﻣــﻰ ﺍﻟﻴﻬــﻮﺩ ﺍﻟﻮﺟــﻪ‬
‫ﺍﻟﺮﺏ‬
‫ﲢﻞ ﻋﻠﻴﻪ ﻗ ﹼﻮﺓ ﹼ‬‫ﻭﺗﻨﻜﺼﻬــﻢ ﻋــﻦ ﺗﻌﺎﻟﻴــﻢ ﺍﻷﻧﺒﻴﺎﺀ ﺣﺘــﻰ ﻗﺎﻟﻮﺍ ﻓﺼﻨﻌﻮﺍ "ﺷﻤﺸﻮﻥ" ﺍﻟﺬﻱ ﹼ‬ ‫ﹼ‬ ‫ﺍﻟﺸﻌﺒﻲ ﻷﺳﻄﻮﺭﺓ ﻋﻨﺘﺮﺓ ﺍﻟﻌﺮﺑﻲ‪ ،‬ﻭﻟﺪﺍﺭﺍﺳﻴﻨﻎ‬
‫ﺍﻟﻬﻨــﺪﻱ‪ ،‬ﻭﻟﻬﻮﺭﻛﻠﻴﺲ )ﻫﺮﻗــﻞ ()‪ (١‬ﺍﻟﺮﻭﻣﺎﻧﻲ‪ ،‬ﳌﻮﺳــﻰ )ﻓﺎﺫﻫــﺐ ﺃﻧــﺖ ﻭﺭ ﹼﺑــﻚ ﻓﻘﺎﺗــﻼ‪ ،‬ﺇﻧﹼــﺎ ﻫﺎ ﻟﻴﻘﺎﺗــﻞ ﻫﻮ ﻭﺭﺑﱡــﻪ ﺍﻷﻋﺪﺍﺀ ﺑﺎﻟﻨﻴﺎﺑــﺔ ﻋﻨﻬﻢ )ﻷ ﹶ ﱠﻥ‬
‫ﻴﻞ()‪، (٢‬‬
‫ﺳــﺮﹶﺍﺋ ﹺ ﹶ‬ ‫ﺍﻟــﺮﱠ ﱠﺏ ﺇﹺﻟﹶ ﹶﻪ ﺇ ﹺ ﹾ‬
‫ﺳــﺮﹶﺍﺋ ﹺ ﹶ‬
‫ﻴﻞ ﹶﺣــﺎﺭ ﹶ ﹶﺏ ﹶﻋ ﹾﻦ ﺇ ﹺ ﹾ‬ ‫ﻫﻨــﺎ ﻗﺎﻋــﺪﻭﻥ(‪ ،‬ﻭﶈ ﹼﺒﺘﻬــﻢ ﺍﳊﻴﺎﺓ ﻭﻟــﻮ ﺍﻟﺬﻟﻴﻠﺔ‬ ‫ــﻢ "ﺭﺍﻣﺒــﻮ" ﺍﻟﺬﻳــﻦ‬
‫ﻭﻟﺴــﻮﺑﺮﻣﺎﻥ ﺍﻷﻣﺮﻳﻜــﻲ ﺛﹸ ﹼ‬
‫ﻭﻫﻢ ﻭﺍﺩﻋــﻮﻥ ﺁﻣﻨﻮﻥ )ﻗﺎﻋــﺪﻭﻥ(‪ ،‬ﻛﺤﺎﻝ ﺑﻌﺾ‬ ‫)ﻭﻟﺘﺠﺪﻧﹼﻬﻢ ﺃﺣﺮﺹ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺣﻴﺎﺓ()ﻳﻮ ﹼﺩ‬ ‫ﻳﹸﺤﺎﺭﺑﻮﻥ ﺍﳉﻴﻮﺵ ﻭﺣﺪﻫﻢ!‬
‫ﻌﻤﺮ ﺃﻟﻒ ﺳــﻨﺔ(‪ ،‬ﺟﻌﻠﻬﻢ ﻳﺮﺿﻮﻥ ﻣﻌﺘﻘﺪﻱ ﺍﳌﻬﺪﻱ )ﻉ( ﻳﻮ ﹶﻣﻨــﺎ‪ ،‬ﺍﻟﺬﻳﻦ ﻻ ﻳﻘﻮﻣﻮﻥ‬ ‫ﹼ‬
‫ﻭﺍﻟﺘﻨﻜﺐ ﺑﺎﺻﻄﻨﺎﻉ ﺃﺣﺪﻫﻢ ﻟﻮ ﻳﹸ ﹼ‬ ‫ﻓﻬﻞ ﻫﻮ ﺗﻨﻔﻴﺲ ﻋﻦ ﺍﻟﻌﺠﺰ‬
‫ﹼ‬
‫ﺍﻟــﺬﻝ‪ ،‬ﻭﻳﺴــﺘﻤﺮﺋﻮﻥ ﺍﻟﻌﺒﻮﺩﻳــﺔ ﻭﺍﳉﱭ‪ ،‬ﻟﻌﺰﹼﺗﻬــﻢ ﻭﻻ ﻳﻨﻔﺮﻭﻥ ﳊﻀﺎﺭﺗﻬــﻢ ﻭﻻ ﻳﹸﺠﺎﻫﺪﻭﻥ‬ ‫ﺑﺤﻴــﺎﺓ‬ ‫ﺍﻟﺒﻄــﻮﻻﺕ ﺍﻟﻔﻠﻤ ﹼﻴــﺔ ﻭﺍﻟﻘﺼﺼ ﹼﻴــﺔ ﺍﳋﺎﺭﻗــﺔ؟‬
‫ﻭﻳﻌﺘﺎﺿﻮﻥﻋﻦﺍﳊ ﹼﺮﻳﺔﻭﺩﺭﺏﺍﻟﻌﺰﹼﺓﺑﺘﺄﻟﻴﻒﺑﻄﻮﻻﺕ ﻟﻠﻔﻀﻴﻠــﺔ ﻭﻻ ﻟﻠﺤ ﹼﺮﻳــﺔ ﻭﺍﻟﻌــﺪﻝ ﻭﺍﻻﺯﺩﻫــﺎﺭ‪ ،‬ﺑﻞ‬ ‫ﻭ ﺑﻨــﺎﺀ ﻣﺠــﺪ ﻗﺎﺋــﻢ ﻋﻠــﻰ ﺍﻟــﻜﻼﻡ ﻭﺍﳊﻜﺎﻳﺎﺕ‬
‫ﻗﻌﺪﻭﺍ ﻭﻗ ﹼﻠﺪﻭﻫﺎ ﻭﺃﻧﺎﻃﻮﻫــﺎ "ﺍﳌﻬﺪﻱ" ﺍﻟﺬﻱ ﹼ‬
‫ﲢﻞ‬ ‫ﺯﺍﺋﻔــﺔ‪ ،‬ﺑﻄــﻮﻻﺕ ﺍﻟــﻜﻼﻡ ﻭﺍﻷﻓــﻼﻡ‪ ،‬ﺑﺎﺻﻄﻨﺎﻉ‬
‫ﺗﻨﻄــﻞ‬
‫ﹺ‬ ‫ﻟــﻢ‬
‫ﻭﺍﳋﺮﺍﻓــﺔ؟ ﺇﺫ ﺍﳊﻜﺎﻳــﺔ ﺍﳋﺮﺍﻓــﺔ ﺇ ﹾﻥ ﹾ‬
‫ﺍﻟــﺮﺏ‪ ،‬ﻓﻴﻘــﻮﻡ ﺑﺎﻻﻧﺘﻘــﺎﻡ ﻟﻬﻢ ﻣﻦ‬
‫ﹼ‬ ‫ﻋﻠــﻰ ﺟﻴــﻞ ﺍﻟﺘﺄﻟﻴﻒ ﻓﻘــﺪ ﺗﻔﻌﻞ ﻋﻠــﻰ ﺃﺟﻴﺎﻝ ﺣﻜﺎﻳﺔ )ﺷﻤﺸﻮﻥ( ﻭﺗﻀﻤﻴﻨﻬﺎ ﺍﻟﺘﻮﺭﺍﺓ ﻟ ﹸﺘﺘﹾﻠﻰ! ﻋﻠﻴــﻪ ﻗ ﹼﻮﺓ‬
‫ﻣــﺎ ﺑﻌﺪﻩ‪ ،‬ﻟﻴﺤﺴــﺒﻮﻩ ﺗﺎﺭﻳﺨﺎ ﹰ ﺑﻄﻮﻟﻴــﺎ ﹰ ﺣﻘﻴﻘﻴﺎ ﺷﻤﺸــﻮﻥ )ﺍﻟﺒﻄﻞ ﺍﻟﻔﺮﺩ( ﺍﻟﺬﻱ ﺣ ﹼﻠﺖ ﻓﻴﻪ ﻗ ﹼﻮﺓ ﺃﻋﺪﺍﺋﻬﻢ ﺍﻟﺸﺨﺼ ﹼﻴﲔ ﻭﻣﺨﺎﻟﻔﻴﻬﻢ ﺍﳌﺬﻫﺒ ﹼﻴﲔ‪،‬‬
‫ﺍﻟــﺮﺏ‪ ،‬ﻓﻘﻠﻊ ﺑﺎﺏ ﺍﳊﺼﻦ ﻭﺣﺪﻩ‪ ،‬ﻭﺷــﻖﹼ ﺍﻷﺳــﺪ ﻫﻜﺬﺍ ﻫــﻲ ﺍﻟﻄﻮﺍﺋــﻒ ﻭﺍﻟﻌﻘﻠ ﹼﻴــﺎﺕ ﺍﻟﺘﻲ ﲡﻌﻞ‬
‫ﹼ‬ ‫ﻷﺳــﻼﻓﻬﻢ! ﺃﻡ ﻫﻮ ﺃﺳﻠﻮﺏ ﺍﺳــﺘﻨﻬﺎﺽ ﻭﺇﻋﻼﺀ‬
‫ﻟﻘﻴﻢ ﺍﻟﺒﻄﻮﻟــﺔ ﻭﺍﻟﺘﻀﺤﻴﺔ ﻭﻟﻮ ﻓﻲ ﺃﺟﻮﺍﺀ ﹼ‬
‫ﺍﻟﺬﻝ ﻧﺼﻔﲔ ﺑﻴﺪﻩ ﹼ‬
‫ﺍ‪‬ــﺮﺩﺓ‪ ،‬ﻭﻗﻀﻰ ﻧﺤﺒﻪ ﺑﻬﺪﻡ ﻗﻠﻌﺔ ﻣﻦ ﻧﻔﺴــﻬﺎ ﻣﺤــﻮﺭ ﺍﻻﻫﺘﻤﺎﻡ ﻭﺍﻟﻔﺌــﺔ ﺍ‪‬ﺘﺎﺭﺓ‪،‬‬
‫ﹶ‬
‫ﺍﻟﻌﺎﳌــﲔ‪،‬‬ ‫ﺭﺏ‬
‫ﹸﺴــﺨﺮ ﺍﷲ ﹼ‬
‫ﹼ‬ ‫ﻋﻠﻰ ﺃﻟﻮﻑ ﺍﻟﻔﻠﺴــﻄﻴﻨ ﹼﻴﲔ ﲟﻘﻮﻟــﺔ ﺫﺍﻉ ﺻﻴﺘﹸﻬﺎ ﻭﺍﻟﻄﺎﺋﻔــﺔ ﹼ‬
‫ﺍﶈﻘــﺔ‪ ،‬ﺗ‬ ‫ﻭﺍﳌﺴﻜﻨﺔ ﻭﺍﻟﺘﻘﺎﻋﺲ؟ ﻣﻬﻤﺎ ﻛﺎﻥ ﺍﻷﻣﺮ ﻓﻬﺬﻩ‬
‫ﻭﺃﻧﺒﻴــﺎﺀﻩ‪ ،‬ﻭﺃﻭﻟﻴﺎﺀﻩ‪ ،‬ﻭﺃﺑﻄــﺎﻻ ﹰ )ﻭﻟﻮ ﻣﺼﻄﻨﻌﲔ(‪،‬‬
‫)ﻋﻠــﻲ ﻭﻋﻠﻰ ﺃﻋﺪﺍﺋﻲ(‪ ،‬ﺑﻄﻮﻟﺔ ﻟﺸــﺨﺼ ﹼﻴﺔ‬ ‫ﹼ‬ ‫ﺍﻧﺪﺳــﺖ ﻟﻨﺎ ﻣﻦ ﺗﻮﺭﺍﺓ ﺍﻟﻜﻬﻨﺔ‪،‬‬
‫ﹼ‬ ‫ﺧﺮﺍﻓﺔ ﺷﻌﺒ ﹼﻴﺔ‬
‫ﹸﺴــﺨﺮﻫﻢ ﻟﻬﺎ‪ ،‬ﻟﺘﺒﻘﻰ ﻫــﻲ ﻣﺮﺗﺎﺣﺔ ﻣﺨﺪﻭﻣﺔ‬
‫ﹼ‬ ‫ﺧﺮﺍﻓﻴﺔ ﺍﺻﻄﻨﻌــﻮﺍ ﻣﻴﻼﺩﻫﺎ ﺛﹸ ﹼﻢ ﻗﺒﺮﻭﻫﺎ ﺑﺪﻭﻥ ﺃ ﹾﻥ ﺗ‬ ‫ﻭﺷﺮﺑﻨﺎﻫﺎ ﺿﺎﺣﻜﲔ ﻭﻣﺴﺘﺄﻧﺴﲔ‪.‬‬
‫ﻧﺒﻲ ﺃﻭ ﻣﻬﺪﻱ ﻭﻗﺎﻝ ﻟﻬﻢ ﻗﻮﻣﻮﺍ‬
‫ﻗﺎﻋﺪﺓ‪ ،‬ﻭﻟﻮ ﻇﻬﺮ ﹼ‬ ‫ﺗﹸﻨﺠﺐ ﻋ ﹺﻘﺒﺎ ﹰ ﻭﻻ ﺫ ﹼﺭﻳﺔ‪ ،‬ﺍﻟﻬﺪﻑ ﻣﻨﻬﺎ؛ ﺍﺳﺘﺸــﻌﺎﺭ‬
‫ﻣﻌﻲ ﻟﻘﺎﻟــﻮﺍ )ﺍﺫﻫﺐ ﺃﻧﺖ ﻭﺭ ﹼﺑﻚ ﻓﻘﺎﺗﻼ( ﻟﻴﻈﻠ ﹼﻮﺍ‬ ‫ﺍﻟﻌــﺰﹼﺓ ﻭﺍﻟﺘﻌﻮﻳــﺾ ﻋﻦ ﺍﳉــﱭ ﻭﻣﻈﺎﻫــﺮ ﺍﻟﺬ ﹼﻟﺔ‪،‬‬ ‫ﺃ‪ -‬ﺑﻄﻮﻟﺔ ﺗﻌﻮﻳﻀ ﹼﻴﺔ ﹼ‬
‫ﻣﻠﻔﻘﺔ‬
‫ﻭﺇﻧﺎﻃﺔ ﲢﺮﻳﺮ ﺍﻟﺸــﻌﺐ ﻣﻦ ﺫ ﹼﻟﺘﻪ ﻭﻋﺒﻮﺩ ﹼﻳﺘﻪ ﺑﺮﺟﻞ ﻗﺎﻋﺪﻳﻦ!‬ ‫ﻓﻔﻲ ﺟﺰﻳﺮﺓ ﺍﻟﻌﺮﺏ ﻣﻦ ﺟﺒﺎﻝ ﻋﺴــﻴﺮ‪ ،‬ﻓﻲ ﺻﺮﺍﻉ‬
‫ﺑﻄﻞ ﻭﺍﺣﺪ ﻓﺮﻳﺪ ﺧﺎﺭﻕ‪ ،‬ﻻ ﺑﻘﻴﺎﻣﻬﻢ ﺑﺄﻧﻔﺴــﻬﻢ‬
‫ﹴ‬ ‫ﺑﻨﻲ ﺇﺳــﺮﺍﺋﻴﻞ ﺍﻟﻌﺸــﺎﺋﺮﻱ ﻣﻊ ﻗﺮﻯ ﺍﻟﻔﻠﺴﺘ ﹼﻴﲔ‬

‫)ﺍﻟﻔﻠﺴــﻄﻴﻨ ﹼﻴﻴﲔ( ﻭﺍﻟﻜﻨﻌﺎﻧ ﹼﻴــﲔ ﻭﻏﻴﺮﻫــﻢ‪ ،‬ﻟﻴﻨﻔــﺮﻭﺍ ﺟﻤﻴﻌــﺎﹰ‪ ،‬ﺫﻟــﻚ ﻷ ﹼﻥ ﺍﻷﻣﺮ ﻳﺤﺘــﺎﺝ ﺇﻟﻰ ﺷﻤﺸــﻮﻥ ﻳﹸﻄﻠﻖ ﺍﻟﺜﻌﺎﻟﺐ ﻟﺘﹸﺸﻌﻞ ﺍﻟﻨﺎﺭ‬
‫ﺑﻄﻮﻟــﺔ ﺧﺎﺭﻗﺔ ﻻ ﻋﺎﺩ ﹼﻳﺔ! ﻓﻘﻌــﺪﻭﺍ ﻋﻠﻰ ﻏﺮﺍﺭ ﻣﺎ‬ ‫ﻭﻋﺪﺓ‪،‬‬
‫ﺍﻟﺬﻳﻦ ﻛﺎﻧــﻮﺍ ﺃﻗﻮﻯ ﻣﻨﻬﻢ ﻭﺃﻛﺜــﺮ ﻣﺪﻧ ﹼﻴﺔ ﹼ‬
‫ﻓﻲ ﺣﻘﻮﻝ )ﺍﻟﻔﻠﺴﻄﻴﻨ ﹼﻴﲔ(‬

‫ﻭﻗﺼﺖ ﺷــﻌﺮﻩ ﻭﻫﻮ ﻧﺎﺋﻢ ﻓﻔﻘﺪ ﻗ ﹼﻮﺗﻪ‪ ،‬ﻭﺃﻋﻠﻤﺖ ﻗﻮﻣﻬﺎ ﺑﻪ‪ ،‬ﻓﻬﺠﻤﻮﺍ ﻋﻠﻴﻪ‬
‫ﹼ‬ ‫ﺷﻤﺸﻮﻥ ﺍﳉ ﹼﺒﺎﺭ‪ ،‬ﻣ ﹼﺜﻠﺘﻬﺎ ﺍﻟﺴﻴﻨﻤﺎ ﺍﻟﻌﺎﳌﻴﺔ ﻭﺍﻟﻌﺮﺑ ﹼﻴﺔ‬ ‫ﺣﻜﺎﻳﺔ‬
‫ﺛﻢ ﻧﺒﺖ ﺷــﻌﺮﻩ ﻓﻲ ﺧﻠﺴــﺔ ﺍﻟﻔﺠــﺮ‪ ،‬ﻭﺑﻘ ﹼﻮﺓ ﺧﺎﺭﻗﺔ‬
‫ﻭﻗ ﹼﻴﺪﻭﻩ ﺑﺎﻟﺴﻼﺳــﻞ‪ ،‬ﹼ‬ ‫ﺃﻓﻼﻣــﺎ ﹰ ﻭﻣﺴﻠﺴــﻼﺕ‪ ،‬ﻭﺃ ﹸ ﹼﻟﻔﺖ ﻗﺼ ﹰﺔ ﻟﻸﻃﻔﺎﻝ‪ ،‬ﻭﻫﻲ ﺣﻜﺎﻳــﺔ ﻃﺎﳌﺎ ﺭ ﹼﺩﺩﻧﺎﻫﺎ‬
‫ﻓﺘﻬﺪﻡ ﻭﺧــ ﹼﺮ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺟﻤﻴﻊ‬
‫ﹼ‬ ‫ﺃﺳــﻘﻂ ﺃﺳــﺎﻃﲔ ﺍﻟﻘﺼﺮ ﺍﳌﺮﺑﻮﻁ ﺇﻟﻴﻬﺎ‬ ‫ﻭﻧﺤــﻦ ﺃﻃﻔﺎﻝ‪ ،‬ﻭﺗﻔﺎﺧﺮ ﻗﻮ ﹼﻳﻨﺎ ﺃﻧﹼﻪ ﻣﺜﻞ ﺷﻤﺸــﻮﻥ‪ ،‬ﺷﻤﺸــﻮﻥ ﺍﻟﺬﻱ ﻛﺎﻧﺖ‬
‫ﻭﺃﺣﺐ "ﺩﻟﻴﻠﺔ" ﻭﺑﺎﺡ ﻟﻬﺎ ﺑﺴــ ﹼﺮ ﻗ ﹼﻮﺗﻪ‪ ،‬ﻓﺨﺎﻧﺘﻪ ﺃﻋﺪﺍﺋﻪ!‬
‫ﹼ‬ ‫ﻗ ﹼﻮﺗﻪ ﻓﻲ ﺧﺼﻼﺕ ﺷــﻌﺮﻩ‪،‬‬

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 ‫ﺿ ﹶﻊ‬ ‫ﹶــﺐ‪ ,‬ﻭﹶﻭﹶ ﹶ‬‫ﺸــﺎ ﹺﻋ ﹶﻞ ﻭﹶ ﹶﺟ ﹶﻌ ﹶﻞ ﺫﹶﻧ ﹶﺒــﺎ ﹰ ﺇﹺﻟﹶﻰ ﺫﹶﻧ ﹴ‬ ‫ﺣﺐ ﺷﻤﺸــﻮﻥ )ﺍﻹﺳــﺮﺍﺋﻴﻠﻲ( ﻟـ ﻭﹶﺃﹶﺧﹶ ــ ﹶﺬ ﹶﻣ ﹶ‬‫ﻛﻤﺎ ﳒﺪ ﻓﻲ ﹼ‬
‫ﹼ‬
‫ﻓــﻚ ﺍﳊﻤــﺎﺭ‬ ‫ﺿﺮﹶ ﹶﻡ )ﻭﻻ ﻧــﺪﺭﻱ ﻣــﺎ ﺍﻟﻔــﺮﻕ ﺑــﲔ‬ ‫ﺳ ﹺــﻂ‪ .‬ﺛﹸ ﱠﻢ ﺃ ﹶ ﹾ‬ ‫ﲔ ﹺﻓﻲ ﺍﻟﹾ ﹶﻮ ﹶ‬ ‫ﲔ ﹸﻛ ﱢﻞ ﺫﹶﻧ ﹶ ﹶﺒ ﹾ ﹺ‬
‫ﺸــ ﹶﻌﻼﹰ ﺑ ﹶ ﹾ ﹶ‬ ‫"ﺩﻟﻴﻠﺔ" ﺍﻟﻔﻠﺴــﻄﻴﻨ ﹼﻴﺔ‪ ،‬ﺍﻟﺘﻲ ﺗﺰ ﹼﻭﺟﻬﺎ ﻭﺑﺎﺡ ﹶﻣ ﹾ‬
‫ﻭﺍ‪‬ﻔــﻒ! ﻭﻛﻴــﻒ ﻗﺘﻞ ﺑﻪ ﺃﻟــﻒ ﺭﺟﻞ‬‫ﹼ‬ ‫ﲔ‪ ,‬ﺍﻟﻄــﺮﻱ‬ ‫ﻄﻴ ﹺﻨ ﱢﻴ ﹶ‬ ‫ﺴ ﹺ‬ ‫ﻭﻉ ﺍﻟﹾ ﹺﻔﻠﹺ ﹾ‬
‫ﲔ ﺯﹸﺭﹸ ﹺ‬
‫ﹶﻬﺎ ﺑ ﹶ ﹾ ﹶ‬‫ﺸﺎ ﹺﻋ ﹶﻞ ﻧ ﹶﺎﺭﺍ ﹰ ﻭﹶﺃ ﹶ ﹾﻃﻠﹶﻘ ﹶ‬‫ﻟﻬﺎ ﺑﺴ ﹼﺮ ﻗ ﹼﻮﺗﻪ ﻭﺳ ﹼﻠﻤﺘﻪ ﻟﺸﻌﺒﻬﺎ ﻭﻓﻘﺄﻭﺍ ﻋﻴﻨﻪ ﹾﺍﳌ ﹶ ﹶ‬
‫ﻓﻠﺴــﻄﻴﻨﻲ؟! ﻫــﻞ ﹼ‬
‫ﻓــﻚ ﺍﳊﻤــﺎﺭ ﻣﻦ ﺃﺳــﻠﺤﺔ‬ ‫ﹼ‬ ‫ﹸــﻮﻥ‪.‬‬
‫ﺍﺱ ﻭﹶﺍ ﹼﻟــﺰﹶﺭ ﹾ ﹶﻉ ﻭﹶ ﹸﻛــ ﹸﺮﻭ ﹶﻡ ﺍ ﹼﻟﺰﹶﻳﹾﺘ ﹺ‬ ‫ﻭﺃﻭﺛﻘﻮﻩ ﺑﺎﻟﺴﻼﺳــﻞ‪ ،‬ﻣﺤﺎﻭﻟﺔ ﻭﻋﻈ ﹼﻴﺔ ﻟﺘﺮﻭﻳﺾ ﹶﻓﺄ ﹶ ﹾﺣــﺮﹶ ﹶﻕ ﺍﻷ ﹶ ﹾﻛــ ﹶﺪ ﹶ‬
‫ﺍﻟﺪﻣﺎﺭ ﺍﻟﺸــﺎﻣﻞ ﺃﻡ ﻣﺎﺫﺍ؟ ﻟــﻮ ﻛﺎﻧﻮﺍ ﺃﻟﻒ ﺩﺟﺎﺟﺔ‬ ‫ﺍﻟﻴﻬﻮﺩ ﻟﺮﺟﺎﻟﻬﻢ ﺃﻻﹼ ﺗﺴﺘﻬﻮﻳﻬﻢ ﻧﺴﺎﺀ ﺍﻟﻘﺒﺎﺋﻞ ﻭﺗﹸﺘﺮﺟﻢ ﺑﺎﻹﳒﻠﻴﺰﻱ)‪: (٤‬‬
‫ﻳﺘﻘﺎﻓــﺰﻭﻥ ﻟﻜﺎﻥ ﺍﻷﻣــﺮ ﻣﺴــﺘﺤﻴﻼﹰ ﺃﻥ ﻳﻘﺘﻠﻬﻢ‬ ‫ﺍ‪‬ﺎﻭﺭﺓ ﻟﻬﻢ‪ ،‬ﻭﺃ ﹼﻥ ﺍﳌﺮﺃﺓ ﺷ ﹼﺮ ﻭﻏﺎﺩﺭﺓ ﻣﻨﺬ ﺣ ﹼﻮﺍﺀ ﺍﻟﺘﻲ ‪And Samson went and caught three‬‬
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‫ﺑﻔــﻚ ﺣﻤﺎﺭ‪ ،‬ﻭﻟﺴــﻘﻂ ﺷﻤﺸــﻮﻥ‬ ‫ﻛﺎﻧﺖ ﺃ ﹼﻭﻝ ﻣﻦ ﻟ ﹼﻮﺙ ﺳــﻤﻌﺘﻬﺎ ﻛﺠﺎﻧﻴ ﹴﺔ ﻋﻠﻰ ﺁﺩﻡ ‪ hundred foxes, and took firebrands, and‬ﺑﺴــﻴﻒ ﻻ‬
‫ﻗــﻮﻡ ﺁﺧﺮﻳﻦ‪ turned tail to tail, and put a firebrand in ،‬ﻣﻐﺸــ ﹼﻴﺎ ﹰ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﺘﻌﺐ ﻭﺍﻹﻋﻴﺎﺀ ﻗﺒﻞ ﺇﻛﻤﺎﻟﻪ‬
‫ﹴ‬ ‫ﻫــﻢ ﺍﻟﻴﻬﻮﺩ‪ ،‬ﻓﻜﻴــﻒ ﺑﺎﻣــﺮﺃ ﹴﺓ ﻣﻦ‬
‫ﻣﻨﻬــﻦ ﺇﻻﹼ‬
‫ﹼ‬ ‫ﺍﳌﺎﺋــﺔ ﺩﺟﺎﺟــﺔ‪ ،‬ﻭ ﳌــﺎ ﻗــﺪﺭ ﺃﻥ ﻳﻘﺘﻞ‬ ‫ﻓﻜﺄﻧﹼﻬﻢ ﻳﹸﺤﺎﻭﻟﻮﻥ ﻧﺴــﺞ "ﺣﺎﺭﺍﺗﻬﻢ‪/‬ﺍﻟﻐﻴﺘﻮ" ‪.the midst between two tails‬‬
‫ﺳ ﹼ‬
‫ــﻄﺮﺕ ﻟﻪ‬ ‫ﺍﻟﻌﺮﺑﻲ ﺑﻀــﻊ ﺩﺟﺎﺟﺎﺕ ﺃﻭ ﻋﺸــﺮﺍﺕ‪ ،‬ﺇﻻﹼ ﺇﺫﺍ ﹸ‬
‫ﹼ‬ ‫ﻣﻨــﺬ ﺗﻠﻚ ﺍﻷ ﹼﻳﺎﻡ‪ ،‬ﻭﻳﻌﻴﺸــﻮﻥ ﺍﻟﻘﺒﻠ ﹼﻴﺔ‪ ،‬ﻭﺍﻟﻔﺌﻮ ﹼﻳﺔ )ﻳﺒــﺪﻭ ﺃ ﹼﻥ ﺗﺨﺮﻳﺐ ﺃﺭﺍﺿﻲ ﺍﻟﺸــﻌﺐ‬
‫"ﺍﻟﻔﻠﺴــﻄﻴﻨﻲ" ﺍﻟﻴﻮﻡ ﻭﲡﺮﻳﻒ ﺃﺷــﺠﺎﺭﻫﻢ ﺍﻟﺪﺟﺎﺟــﺎﺕ ﻣﻨﺒﻄﺤــﺎﺕ‪ ،‬ﻓﻬﺬﺍ ﺃﻣــ ﹲﺮ ﺁﺧﺮ! ﻛﻤﺎ‬ ‫ﺍﳌﹸﻐﻠﻘــﺔ‪ ،‬ﺍﻟﺘــﻲ ﺗﺘﺠــﺎﻭﺯ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻹﻧﺴــﺎﻧ ﹼﻴﺔ‬
‫ﺳ ﹼﻄﺮﺕ ﺍﻟﺜﻼﺛﻤﺎﺋﺔ ﺍﺑﻦ ﺁﻭﻯ ﻗﺒﻼﹰ ﻟﻴﺮﺑﻂ ﺃﺫﻳﺎﻟﻬﺎ!‬
‫ﹸ‬ ‫ﻤﺖ‬
‫ﺍﺳــﺘﻠﻬ ﹾ‬
‫ﹸ‬ ‫ﻭﺣــﺮﻕ ﻛﺮﻭﻣﻬــﻢ ﻭﻣﺰﺍﺭﻋﻬــﻢ ﻗﺪ‬ ‫ﻭﻗﻮﻣﻲ‪ .‬ﻭﺇﻟﻴﻚ‬
‫ﹼ‬ ‫ﻋﺮﻗــﻲ‬
‫ﹼ‬ ‫ﻭﺗ ﹼ‬
‫ﹸﺒﻐﻀﻬﺎ ﻋﻠﻰ ﺃﺳــﺎﺱ‬
‫"ﻓﻚ ﺍﳊﻤﺎﺭ"‬
‫ﻭﻣﻦ ﺟﻬﺔ ﺛﺎﻧﻴﺔ ﻻ ﻧﺪﺭﻱ ﻣﺎ ﺣﻜﺎﻳﺔ ﹼ‬ ‫ﺃﻣﺎ ﺣﻜﺎﻳﺔ ﺻﻴﺪﻩ‬
‫ﻣﻦ ﻋﻘﻠ ﹼﻴﺔ "ﺷﻤﺸــﻮﻧ ﹼﻴﺔ"‪ ،‬ﹼ‬ ‫ﻋﺰﻳــﺰﻱ ﺍﻟﻘﺎﺭﺉ ﺑﻌﻀــﺎ ﹰ ﻣﻦ ﻫــﺬﺍ ﺍﻟﺘﺪﻭﻳﻦ ﻟﺘﻠﻚ‬
‫ﺍﻟﻘﺼﺔ ﻟﺘــﺮﻯ ﻫ ﹾﻮﻝ ﺍﻻﺳــﺘﺨﻔﺎﻑ ﺑﺎﻟﻌﻘﻞ‪ ،‬ﻓﻲ ﻟـ ‪ ٣٠٠‬ﺍﺑﻦ ﺁﻭﻯ )ﺛﻌﺎﻟﺐ( ﻣﻊ ﺍﺳــﺘﺤﺎﻟﺔ ﻭﺍﻗﻌ ﹼﻴﺔ ﺩﻭﻥ ﻏﻴﺮﻩ‪ ،‬ﻓﺸﻤﺸﻮﻥ ﻫﻨﺎ ﻳﻘﺘﻞ ﺍﻟﻔﻠﺴﻄﻴﻨ ﹼﻴﲔ‬ ‫ﹼ‬
‫ﺑﻔــﻚ ﺣﻤﺎﺭ‪ ،‬ﻭﻗﺎﺑﻴﻞ ﻗﺒﻼﹰ ﻳﻘﺘﻞ ﺃﺧﺎﻩ ﻫﺎﺑﻴﻞ ﹼ‬
‫ﺑﻔﻚ‬ ‫ﹼ‬ ‫ﺟﻌﻞ ﻫــﺬﺍ‪ ،‬ﺗﺎﺭﻳﺨــﺎﹰ‪ ،‬ﻭﺳــ ﹾﻔﺮﺍ ﹰ ﻟﻠﻘﻀــﺎﺓ‪ ،‬ﻭﻳﹸﺪﺭﺝ ﻟﺼﻴﺪ ﻋﺸــﺮﺓ ﻣﻨﻬﻢ‪ ،‬ﹼ‬
‫ﺛﻢ ﺗﺴــﻄﻴﺮ ﻫﺬﻩ ﺍﳌﺌﺎﺕ‬
‫ﹼ‬
‫ﺍﻟﻔﻚ؟ ﺃﻡ ﻫﻲ‬ ‫ﺣﻤﺎﺭ! ﺃﻻ ﻳﹸ ﹶ‬
‫ﻮﺟﺪ ﺷــﻲ ﹲﺀ ﻏﻴﺮ ﻫــﺬﺍ‬ ‫ﺍﻟــﺮﺏ ﻭﺍﻷﻧﺒﻴﺎﺀ ﺍﻷﺑــﺮﺍﺭ ﻭﺍﳌﺼﻠﺤﲔ ﻓﻲ‬‫ﹼ‬ ‫ﻣﻊ ﻛﻼﻡ‬
‫ﺍﻟﻘــﺎﺹ؟! ﺃﻭ ﻫﻨﺎﻙ‬
‫ﹼ‬ ‫ﺑﺼﻤــ ﹸﺔ ﻣﻦ ﻋﻘﻠ ﹼﻴﺔ ﺍﳌــﺪﻭﱢﻥ‬ ‫"ﺗﻮﺭﺍﺓ" ﻭﺍﺣﺪﺓ!‬
‫ﺩﻫﺸــﺔ‬‫ﹰ‬ ‫"ﻓﻜﻪ"‬ ‫ﱡ‬ ‫ﺧﻔﻲ ﺃ ﹼﻥ ﺍﻟﺬﻱ ﻻ ﻳﻨﻔﻐﺮ‬ ‫ﹼ‬ ‫ﻣــﻦ ﺍﻹﺻﺤﺎﺡ ‪ ١٦-١٣‬ﻣﻦ ﺳــﻔﺮ ﺍﻟﻘﻀﺎﺓ‪ :‬ﹶﻓ ﹶﻬﺎ ﻳﺒــﺪﻭ ﺃ ﹼﻥ ﺗﺨﺮﻳــﺐ ﺃﺭﺍﺿــﻲ ﺍﻟﺸــﻌﺐ ﻣﻐﺰﻯ‬
‫ﺑﻔﻚ‬‫ﺭﺟﻞ ﻣﺤﺎﺭﺏ ﹼ‬ ‫ﺃﻟﻒ ﹴ‬ ‫ﺍﻟﻌﺮﺑﻲ "ﺍﻟﻔﻠﺴــﻄﻴﻨﻲ" ﺍﻟﻴﻮﻡ ﻭﲡﺮﻳﻒ ﻭﺗﻜﺬﻳﺒــﺎ ﹰ ﻹﻣﻜﺎﻧﻴﺔ ﻗﺘﻞ ﹺ‬ ‫ﹼ‬ ‫ﻮﺳــﻰ)‪(٣‬‬ ‫ﲔ ﻭﹶﺗﹶﻠﹺ ﹺﺪﻳ ﹶﻦ ﺍﺑﹾﻨــﺎ ﹰ‪ ,‬ﻭﹶﻻ ﹶ ﻳ ﹶ ﹾﻌ ﹸﻞ ﹸﻣ ﹶ‬ ‫ﱠــﻚ ﹶﲢﹾ ﹶﺒﻠﹺــ ﹶ‬ ‫ﺇﹺﻧ ﹺ‬
‫ﷲ ﹺﻣــ ﹶﻦ ﺃﺷﺠﺎﺭﻫﻢ ﻭﺣﺮﻕ ﻛﺮﻭﻣﻬﻢ ﻭﻣﺰﺍﺭﻋﻬﻢ ﻗﺪ "ﺣﻤﺎﺭ"‪ ،‬ﻓﺈﻧﹼﻪ "ﻫﻮ"! ﻣﻊ ﺍﻻﻋﺘﺬﺍﺭ ﻟﻼﺛﻨﲔ!!‬ ‫ﱠ‬
‫ــﻲ ﻳ ﹶ ﹸﻜــﻮ ﹸﻥ ﻧ ﹶ ﹺﺬﻳــﺮﺍ ﹰ ﹺ ﹺ‬ ‫ﺳــ ﹸﻪ‪ ,‬ﻷ ﹶ ﱠﻥ ﱠ‬
‫ﺍﻟﺼ ﹺﺒ ﱠ‬ ‫ﺭﹶﺃ ﹾ ﹶ‬
‫ﺸﻮ ﹶﻥ‪» :‬ﺃﹶﺧﹾ ﹺﺒﺮﹾﻧﹺﻲ ﹺﲟﹶﺎﺫﹶﺍ‬ ‫ﺸ ﹾﻤ ﹸ‬ ‫‪ ....‬ﹶﻓﻘﹶﺎﻟﹶ ﹾﺖ ﺩﹶﻟﹺﻴﻠﹶ ﹸﺔ ﻟﹺ ﹶ‬ ‫ﻴﻞ ﹺﻣ ﹾﻦ ﻳ ﹶ ﹺﺪ‬ ‫ﺳــﺮﹶﺍﺋ ﹺ ﹶ‬ ‫ــﻦ‪ ,‬ﻭﹶ ﹸﻫــ ﹶﻮ ﻳ ﹶ ﹾﺒــ ﹶﺪﺃ ﹸ ﻳﹸﺨﹶ ﻠﱢ ﹸ‬
‫ــﺺ ﺇ ﹺ ﹾ‬ ‫ﻄ ﹺ‬ ‫ﺍﻟﹾ ﹶﺒ ﹾ‬
‫ﻤﺖ ﻣﻦ ﻋﻘﻠ ﹼﻴﺔ "ﺷﻤﺸﻮﻧ ﹼﻴﺔ"‪،‬‬ ‫ﺍﺳﺘﻠﻬ ﹾ‬
‫ﹸ‬
‫ﻈﻴ ﹶﻤ ﹸﺔ ﻭﹶ ﹺﲟﹶﺎﺫﹶﺍ ﺗﹸﻮﺛﹶﻖﹸ ﻹﹺﺫﹾﻻﹶﻟﹺ ﹶﻚ؟«‬ ‫ﱡﻗ ﹶﻮﺗ ﹶﹸﻚ ﺍﻟﹾ ﹶﻌ ﹺ‬ ‫ﲔ‪.‬‬
‫ﻄﻴ ﹺﻨ ﱢﻴ ﹶ‬ ‫ﺴ ﹺ‬ ‫ﺍﻟﹾ ﹺﻔﻠﹺ ﹾ‬
‫ﻣﻀﻴــﺖ‪ ،‬ﻭﻗﺪ ﻗﺮﺃﻧﺎ ﻗﺒﻼﹰ ﺃ ﹼﻥ ﺷﻤﺸــﻮﻥ ﻗﺪ ﻗﺘﻞ ﹾﺍﳌ ﹶ ﹺﺪﻳ ﹶﻨ ﹺﺔ ﹺﻣ ﹾﻦ ﺭ ﹶ ﹸﺟ ﹴﻞ ﻭﹶﺍ ﹾﻣﺮﹶﺃ ﹶ ﹴﺓ‪ ,‬ﹺﻣ ﹾﻦ ﹺﻃ ﹾﻔ ﹴﻞ ﻭﹶ ﹶ‬
‫ﺷ ﹾﻴ ﹴﺦ‪ ،‬ﹶﺣﺘﱠﻰ‬ ‫ﹾ‬ ‫ــﻞ ﻭﹶﺍ ﹾﻣــﺮﺃ ﹶ ﹴﺓ ﻳﹶﻨ ﹸ‬
‫ﹾﻈــ ﹸﺮﻭ ﹶﻥ ﻟﹶ ﹾﻌ ﹶﺐ ﺃ ﹸ‬ ‫ﻧ ﹾﹶﺤــ ﹶﻮ ﺛﹶﻼﺛﹶــ ﹺﺔ ﹺ‬
‫ﺁﻻﻑ ﺭ ﹶ ﹸﺟ ﹴ‬ ‫ﺳ ﹾﺒ ﹶﻊ‬ ‫ﹶﺖ ﹶ‬ ‫ﻭﹶﺃﹶﻧ ﹶﺎ ﹶﻣ ﹾﺘ ﹸﻪ ﹶﻋﻠﹶﻰ ﺭﹸ ﹾﻛ ﹶﺒ ﹶﺘ ﹾﻴ ﹶﻬﺎ ﻭﹶﺩﹶ ﹶﻋ ﹾﺖ ﺭ ﹶ ﹸﺟﻼﹰ ﻭﹶ ﹶﺣﻠﹶﻘ ﹾ‬ ‫ﻭﹶﻟﹶ ﹾﻢ ﻳ ﹶ ﹾﻌﻠﹶ ﹾﻢ ﺃﹶﺑﹸــﻮ ﹸﻩ ﻭﹶﺃ ﹸ ﱡﻣ ﹸﻪ ﺃ ﹶ ﱠﻥ ﺫﹶﻟﹺ ﹶﻚ ﹺﻣ ﹶﻦ ﺍﻟﺮﱠ ﱢﺏ ﻷﹶﻧ ﱠ ﹸﻪ ﹶﻛﺎ ﹶﻥ‬
‫ﻒ( )ﺳﻔﺮ ﻳﻮﺷﻊ‬ ‫ﺑﻔﻚ ﺣﻤــﺎﺭ‪ ،‬ﻭﺃﻧﹼﻪ ﺃﺣﺮﻕ ﻣﺰﺍﺭﻉ ﺍﻟﹾ ﹶﺒ ﹶﻘﺮﹶ ﻭﹶﺍﻟﹾ ﹶﻐﻨ ﹶﹶﻢ ﻭﹶ ﹾﺍﳊﹶ ﹺﻤﻴﺮﹶ ﺑ ﹺ ﹶﺤ ﱢﺪ ﱠ‬
‫ﺍﻟﺴ ﹾﻴ ﹺ‬ ‫ﺃﻟﻒ ﻓﻠﺴــﻄﻴﻨﻲ ﹼ‬ ‫ﺸ ﹾﻮ ﹶﻥ‪.‬‬
‫ﺷ ﹾﻤ ﹸ‬‫ﹶ‬
‫ﺳ ﹺﻪ‪ ,‬ﻭﹶﺍﺑ ﹾ ﹶﺘ ﹶﺪﺃ ﹶ ﹾﺕ ﺑﹺﺈﹺﺫﹾﻻﹶﻟﹺ ﹺﻪ‪ ,‬ﻭﹶ ﹶﻓﺎﺭ ﹶ ﹶﻗ ﹾﺘ ﹸﻪ ﱡﻗ ﹶﻮﺗﹸ ﹸﻪ‪.‬‬ ‫ﺼ ﹺﻞ ﺭﹶﺃ ﹾ ﹺ‬ ‫ﺧﹸ ﹶ‬ ‫ﲔ‪ .‬ﻭﹶ ﹺﻓﻲ ﺫﹶﻟﹺ ﹶﻚ‬ ‫ــﻄﻴ ﹺﻨ ﱢﻴ ﹶ‬
‫ﺴ ﹺ‬ ‫ــﺐ ﹺﻋﻠﱠ ﹰﺔ ﹶﻋﻠﹶــﻰ ﺍﻟﹾ ﹺﻔﻠﹺ ﹾ‬ ‫ﻄ ﹸﻠ ﹸ‬ ‫ﻳﹶ ﹾ‬
‫‪.(٢١ :٦‬‬ ‫ﻋﺪﺓ‬
‫ﲔ ﻛﺮﻭﻣﻬﻢ‪ ،‬ﻳﻌﻨﻲ ﺃ ﹼﻥ ﺷﻤﺸﻮﻥ ﺑﺎﻟﻨﻬﺎﻳﺔ ﻗﺘﻞ ﹼ‬ ‫ﺳ ﹶ‬
‫ــﻄ ﹾ ﹺ‬ ‫ﺸــ ﹾﻮ ﹸﻥ ﹶﻋﻠﹶﻰ ﺍﻟﹾ ﹶﻌ ﹸﻤﻮﺩﹶﻳ ﹾ ﹺﻦ ﹾﺍﳌ ﹸ ﹶﺘ ﹶﻮ ﱢ‬ ‫ﺷ ﹾﻤ ﹸ‬‫ﺾ ﹶ‬ ‫ﻭﹶ ﹶﻗ ﹶﺒ ﹶ‬
‫ﺸﻮ ﹸﻥ«‪.‬‬ ‫ﺷ ﹾﻤ ﹸ‬ ‫ــﻄﻴ ﹺﻨ ﱡﻴﻮ ﹶﻥ ﹶﻋﻠﹶ ﹾﻴ ﹶﻚ ﻳﹶﺎ ﹶ‬ ‫ﺴ ﹺ‬ ‫ﲔ ﹶﻋﻠﹶﻰ ﻣــﻦ ﺍﺑــﻦ ﺁﻭﻯ ﻛﺎﳉﻨــﺪ ﺍﳌﺼﻔﻮﻓــﺔ‪ ،‬ﻭﺍﻧﺘﻈﺎﺭﻫﻢ ﻭﹶ ﹶﻗﺎﻟﹶ ﹺﺖ‪» :‬ﺍﻟﹾ ﹺﻔﻠﹺ ﹾ‬ ‫ﻄ ﹶ‬ ‫ﹶﺴــﻠﱢ ﹺ‬‫ــﻄﻴ ﹺﻨ ﱡﻴﻮ ﹶﻥ ﹸﻣﺘ ﹶ‬ ‫ﺴ ﹺ‬ ‫ﺍﻟﹾ ﹶﻮ ﹾﻗ ﹺﺖ ﹶﻛﺎ ﹶﻥ ﺍﻟﹾ ﹺﻔﻠﹺ ﹾ‬
‫)ﻭﹶ ﹸﻛ ﱡﻞ ﹶﻏ ﹺﻨﻴ ﹶﻤــ ﹺﺔ ﺗﹺﻠﹾ ﹶﻚ ﹾﺍﳌﹸــ ﹸﺪ ﹺﻥ ﻭﹶﺍﻟﹾ ﹶﺒ ﹶﻬﺎﺋ ﹺ ﹶﻢ ﻧ ﹶﹶﻬ ﹶﺒ ﹶﻬﺎ‬ ‫ﻭﺩﻣﺮ ﻭﺃﺣﺮﻕ ﻣﺤﺎﺻﻴﻞ ﻭﺃﺑﺎﺩ ﺣﻴﻮﺍﻧﺎﺕ ﻭﻣﺰﺍﺭﻉ‬ ‫ﺍﺳــ ﹶﺘ ﹶﻨ ﹶﺪ ﺁﻻﻑ ﹼ‬ ‫ــﺖ ﹶﻗﺎﺋ ﹺ ﹶﻤــﺎ ﹰ ﹶﻋﻠﹶ ﹾﻴ ﹺﻬ ﹶﻤﺎ ﻭﹶ ﹾ‬ ‫ــﻦ ﹶﻛﺎ ﹶﻥ ﺍﻟﹾ ﹶﺒ ﹾﻴ ﹸ‬ ‫ﺍﻟ ﹼﻠ ﹶﺬﻳ ﹾ ﹺ‬ ‫ــﺐ ﹸﻛ ﱢﻞ ﹶﻣﺮﱠ ﹴﺓ‬ ‫ﺴ ﹶ‬ ‫ﻛﺎﻟﺪﻣﻰ ﻳﺮﺑﻂ ﺑــﲔ ﺃﺫﻧﺎﺑﻬﻢ ﻭﻳﻀﻊ ﹶﻓﺎﻧ ﹾ ﹶﺘ ﹶﺒ ﹶﻪ ﹺﻣ ﹾﻦ ﻧ ﹶ ﹾﻮ ﹺﻣ ﹺﻪ ﻭﹶ ﹶﻗﺎ ﹶﻝ‪» :‬ﺃﹶﺧﹾ ﹸﺮ ﹸﺝ ﹶﺣ ﹶ‬ ‫ﹼ‬ ‫ﻟــﻪ ﻃﺎﺋﻌﲔ‬ ‫ﻴﻞ‪.‬‬‫ﺳﺮﹶﺍﺋ ﹺ ﹶ‬ ‫ﺇﹺ ﹾ‬
‫ــﻬ ﹾﻢ‪ .‬ﻭﹶﺃ ﹶ ﱠﻣــﺎ ﺍﻟﺮﱢ ﹶﺟــﺎ ﹸﻝ‬ ‫ﺴ ﹺ‬ ‫ﻴﻞ ﻷﹶﻧ ﹾ ﹸﻔ ﹺ‬
‫ﺳــﺮﹶﺍﺋ ﹺ ﹶ‬ ‫ﺑﹶﻨﹸــﻮ ﺇ ﹺ ﹾ‬ ‫ﺴﻤﻰ‬ ‫ﺍﻟﻔﻠﺴــﻄﻴﻨ ﹼﻴﲔ‪ ،‬ﻃﺒﻌﺎ ﹰ ﺑﻠﻐﺔ ﺍﻟﻴﻮﻡ ﻫﺬﺍ ﻳﹸ ﹼ‬ ‫ﺴﺎﺭ ﹺ ﹺﻩ‪.‬‬ ‫ﺍﺣ ﹺﺪ ﺑ ﹺ ﹶﻴ ﹺﻤ ﹾﻴ ﹺﻨ ﹺﻪ ﻭﹶ ﹾﺍﻵﺧﹶ ﺮﹺ ﺑ ﹺ ﹶﻴ ﹶ‬
‫ﹶﻋﻠﹶ ﹾﻴ ﹺﻬ ﹶﻤﺎ ﺍﻟﹾ ﹶﻮ ﹺ‬
‫ﺾ«‪ .‬ﻭﹶﻟﹶ ﹾﻢ ﻳ ﹶ ﹾﻌﻠﹶ ﹾﻢ ﺃ ﹶ ﱠﻥ ﺍﻟﺮﱠ ﱠﺏ ﹶﻗ ﹾﺪ ﹶﻓﺎﺭ ﹶ ﹶﻗ ﹸﻪ! ﹶﻓﺄﹶﺧﹶ ﹶﺬ ﹸﻩ‬ ‫ﺸــﻮ ﹸﻥ ﻭﹶﺃﹶﺑﹸﻮ ﹸﻩ ﻭﹶﺃ ﹸ ﱡﻣ ﹸﻪ ﺇﹺﻟﹶﻰ ﹺﲤﹾﻨﹶــ ﹶﺔ ﻭﹶﺃﹶﺗ ﹶ ﹾﻮﺍ ﺇﹺﻟﹶﻰ ﺍﳌﺸــﺎﻋﻞ ﻭﺳــﻂ ﹸﻋﻘﹶﺪﻫــﺎ‪ ،‬ﻓﻬﺬﺍ ﺣﺘﹼــﻰ ﺃﻋﺘﻰ ﻭﹶﺃﹶﻧ ﹾ ﹶﺘ ﹺﻔ ﹸ‬ ‫ﺷ ﹾﻤ ﹸ‬ ‫ﹶﻓ ﹶﻨﺰﹶ ﹶﻝ ﹶ‬
‫ﻒ ﹶﺣﺘﱠﻰ ﺃﹶﺑﹶﺎﺩﹸﻭ ﹸﻫ ﹾﻢ‪.‬‬ ‫ﻀﺮﹶﺑﹸﻮ ﹸﻫ ﹾﻢ ﹶﺟ ﹺﻤﻴﻌﺎ ﹰ ﺑ ﹺ ﹶﺤ ﱢﺪ ﱠ‬
‫ﺍﻟﺴ ﹾﻴ ﹺ‬ ‫ﹶﻓ ﹶ‬ ‫ﻟﻜﻦ ﻣﻊ ﺍﻷﺳــﻒ ﻫﺬﻩ ﻫﻲ ﺍﻟﻌﻘﻠ ﹼﻴﺔ ﺍﻟﺘﻲ‬ ‫ﲔ‪ .‬ﺇﺭﻫﺎﺑﺎﹰ‪ ،‬ﹼ‬ ‫ﻄﻴ ﹺﻨ ﹼﻴ ﹶ‬‫ﺴ ﹺ‬ ‫ﺴﻲ ﹶﻣ ﹶﻊ ﺍﻟﹾ ﹺﻔﻠﹺ ﹾ‬ ‫ﺸ ﹾﻮ ﹸﻥ ﻟﹺﺘ ﹸﹶﻤ ﹾﺖ ﻧ ﹶ ﹾﻔ ﹺ‬ ‫ﺷ ﹾﻤ ﹸ‬ ‫ﻭﹶ ﹶﻗﺎ ﹶﻝ ﹶ‬
‫ــﻄﻴ ﹺﻨ ﱡﻴﻮ ﹶﻥ ﻭﹶ ﹶﻗﻠﹶ ﹸﻌﻮﺍ ﹶﻋ ﹾﻴ ﹶﻨ ﹾﻴــ ﹺﻪ‪ ,‬ﻭﹶﻧﹶﺰﹶﻟﹸﻮﺍ ﺑ ﹺ ﹺﻪ ﺇﹺﻟﹶﻰ‬ ‫ﺴ ﹺ‬ ‫ﺃﻓﻼﻡ ﺍﻟﻜﺎﺭﺗﻮﻥ ﻭ"ﺩﻳﺰﻧﻲ ﻻﻧﺪ" ﺗﺴﻄﻴﺤﺎ ﹰ ﺗﻌﺠﺰ ﺍﻟﹾ ﹺﻔﻠﹺ ﹾ‬ ‫ﺳ ﹴﺪ ﻳﹸﺰﹶ ﹾﻣ ﹺﺠ ﹸﺮ ﻟﹺﻠﹺﻘﹶﺎﺋ ﹺ ﹺﻪ‪.‬‬ ‫ﻭﻡ ﹺﲤ ﹾ ﹶﻨ ﹶﺔ‪ .‬ﻭﹶﺇﹺﺫﹶﺍ ﺑ ﹺ ﹺ‬
‫ﺸ ﹾﺒ ﹺﻞ ﺃ ﹶ ﹶ‬ ‫ﻛ ﹸﺮ ﹺ‬
‫ﹸ‬
‫)ﺳﻔﺮ ﻳﻮﺷﻊ ‪.(١٤ :١١‬‬ ‫ﹶﺴ ﹶﻤ ﹰﺔ(‬
‫ﻟﹶ ﹾﻢ ﻳﹸ ﹾﺒﻘﹸﻮﺍ ﻧ ﹶ‬ ‫ﺍﳌﻠﻔﻘﺔ‪ ،‬ﻓﻤﺜﻼﹰ‬
‫ﺑﻌﺾ ﻧﺼﻮﺹ ﺍﻟﺘﻮﺭﺍﺓ ﹼ‬ ‫ﹸ‬ ‫ﺎﺏ ﺗﺮﺳــﻤﻬﺎ‬ ‫ﻄ ﹺ‬ ‫ﹶﻂ ﺍﻟﹾ ﹶﺒ ﹾﻴ ﹸﺖ ﹶﻋﻠــﻰ ﹾﺍﻷ ﹾﻗ ﹶ‬ ‫ﺴــﻘ ﹶ‬ ‫ﻭﹶﺍﻧ ﹶﹾﺤﻨــﻰ ﺑ ﹺ ﹸﻘ ﹼﻮ ﹴﺓ ﹶﻓ ﹶ‬
‫ﺎﺱ‪.‬‬‫ﺳ ﹺﻞ ﻧ ﹶﹸﺤ ﹴ‬ ‫ﺴﻼﹶ ﹺ‬ ‫ﺭﺳــﻤﻬﺎ ﻭﲡﻤﻴﻊ ﻟﻘﻄﺎﺗﻬــﺎ ﺍﳌﻀﺤﻜﺔ ﻓﻲ ﱠﻏﺰﹶ ﹶﺓ ﻭﹶﺃﹶﻭﹾﺛﹶﻘﹸﻮ ﹸﻩ ﺑ ﹺ ﹶ‬ ‫ﺸــﻖﱢ ﹾﺍﳉﹶ ﹾﺪ ﹺﻱ ﻋﻦ ﹾ‬ ‫ﺸــ ﱠﻘ ﹸﻪ ﹶﻛ ﹶ‬ ‫ﻭﺡ ﺍﻟﺮﱠ ﱢﺏ‪ ,‬ﹶﻓ ﹶ‬ ‫ــﻞ ﹶﻋﻠﹶ ﹾﻴ ﹺﻪ ﺭﹸ ﹸ‬ ‫ﹶﻓ ﹶﺤ ﱠ‬
‫ﻴﻞ ﺇﹺﻟﹶﻰ ﺑ ﹶ ﹺﻨﻲ ﺑ ﹶ ﹾﻨ ﹶﻴﺎ ﹺﻣ ﹶ‬
‫ﲔ‬ ‫)ﻭﹶﺭ ﹶ ﹶﺟ ﹶﻊ ﺭ ﹺ ﹶﺟﺎ ﹸﻝ ﺑ ﹶ ﹺﻨﻲ ﺇ ﹺ ﹾ‬
‫ﺳﺮﹶﺍﺋ ﹺ ﹶ‬ ‫ﺍﻟﺸ ﹾﻌ ﹺﺐ ﺍﻟﱠﺬﻱ ﹺﻓ ﹾﻴ ﹺﻪ ﹶﻓﻜﺎ ﹶﻥ ﹾﺍﳌ ﹶ ﹾﻮﺗﻰ ﺍﻟﱠﺬﻳ ﹾ ﹶﻦ ﻧﻘــﺮﺃ ﺃﻓﻌــﺎﻻ ﹰ ﹸﻣﻨﻜﺮ ﹰﺓ ﺃﹸﺧــﺮﻯ ﺗﹸﻌﻄﻰ ﺍﻟﻘﺪﺳــ ﹼﻴﺔ‬ ‫ﻭﹶ ﹶﻋﻠﻰ ﹸﻛ ﱢﻞ ﱠ‬
‫ﲔ ﹾﺍﻷ ﹶ ﹾﻋ ﹺﻤ ﹶﺪ ﹺﺓ‪.‬‬ ‫ﻭﹶﺃﹶﻭﹾ ﹶﻗ ﹸﻔ ﹾﻮ ﹸﻩ ﺑ ﹶ ﹾ ﹶ‬ ‫ﻧﻔﺴﻬﺎ ﻭﻋﻠﻰ ﺍﻟﻌﻘﻞ!!(‬ ‫ﺷ ﹾﻲ ﹲﺀ ‪....‬‬ ‫ﺲ ﹺﻓﻲ ﻳ ﹶ ﹺﺪ ﹺﻩ ﹶ‬ ‫ﻭﹶﻟﹶ ﹾﻴ ﹶ‬
‫ﺳــﺮﹺ ﹶﻫﺎ‬‫ﻒ ﹺﻣ ﹶﻦ ﹾﺍﳌ ﹶ ﹺﺪﻳ ﹶﻨ ﹺﺔ ﺑﹺﺄ ﹶ ﹾ‬‫ﺍﻟﺴــ ﹾﻴ ﹺ‬
‫ــﻢ ﺑ ﹺ ﹶﺤ ﱢﺪ ﱠ‬ ‫ﺿﺮﹶﺑﹸﻮ ﹸﻫ ﹾ‬ ‫ﻭﹶ ﹶ‬‫ــﻢ ﹺﻓﻲ ﹶﻣ ﹾﻮﺗ ﹺ ﹺﻪ ﺃ ﹶ ﹾﻛ ﹶﺜﺮﹶ ﹺﻣ ﹶﻦ ﺍﻟﱠﺬﻳــ ﹶﻦ ﺃ ﹶ ﹶﻣﺎﺗ ﹸﹶﻬ ﹾﻢ ﹺﻓﻲ ﻭﺍﻟﺸﺮﻋ ﹼﻴﺔ‪ ،‬ﻻ ﻋﻠﻰ ﺃﻧﹼﻬﺎ ﻗﺘﺎﻝ ﺷﺠﻌﺎﻥ‪ ،‬ﻭﻣﻌﺎﺭﻙ‬ ‫ﺃ ﹶ ﹶﻣﺎﺗ ﹸﹶﻬ ﹾ‬
‫ــﻚ ﺑ ﹺ ﹶﻴــ ﹺﺪ ﹺﻩ ﺩﹶ ﹾﻋ ﹺﻨ ﹾﻲ‬
‫ﺎﺳ ﹺ‬ ‫ﺸــ ﹾﻮ ﹸﻥ ﻟﹺﻠﹾ ﹸﻐ ﹶﻼ ﹺﻡ ﹾﺍﳌ ﹶ ﹺ‬ ‫ﺷ ﹾﻤ ﹸ‬ ‫ﹶﻓﻘﹶﺎ ﹶﻝ ﹶ‬
‫ﻣﺒﺮﱠﺭﺓ ﻳﺴــﻘﻂ ﻓﻴﻬــﺎ ﺍﳌﻘﺎﺗﻠــﻮﻥ ﺃﻭ ﺗﹸﺬﺑﺢ ﻓﻴﻬﺎ ﹶﺣﺘﱠــﻰ ﺍﻟﹾ ﹶﺒ ﹶﻬﺎﺋ ﹺ ﹶﻢ ﹶﺣﺘﱠﻰ ﹸﻛ ﱠﻞ ﹶﻣﺎ ﹸﻭ ﹺﺟــ ﹶﺪ ﻭﹶﺃﹶﻳﹾﻀﺎ ﹰ ﹶﺟ ﹺﻤﻴ ﹸﻊ‬ ‫ﹶﺣﻴﺎﺗ ﹺ ﹺﻪ‪.‬‬
‫ﺳ ﹶــﺘ ﹺﻨ ﹶﺪ‬‫ﺲ ﹾﺍﻷ ﹶ ﹾﻋ ﹺﻤ ﹶﺪ ﹶﺓ ﺍﻟﱠ ﹺﺘ ﹾﻲ ﺍﻟﹾ ﹶﺒ ﹾﻴ ﹸﺖ ﹶﻗﺎﺋ ﹺ ﹲﻢ ﹶﻋﻠﹶ ﹾﻴ ﹶﻬﺎ ﹺﻷ ﹶ ﹾ‬ ‫ﺿﺮﹶ ﹶﺏ ﺑ ﹺﻪ ﺃﹶﻟﹾ ﹶ ﹶ‬
‫ﻒ ﺃ ﹾﳌ ﹺ ﹺ‬ ‫ﹺ‬ ‫‪.....‬ﻭﹶﻭﹶ ﹶﺟ ﹶﺪ ﹶﻓ ﱠﻚ ﹺﺣ ﹶﻤﺎﺭﹴ ﹶﻃﺮﹺ ﹼﻳﺎ ﹰ‪ ,‬ﹶﻓﺄﹶﺧﹶ ﹶﺬ ﹸﻩ ﻭﹶ ﹶ‬ ‫ﺍﻟﻘﺼﺔ ‪...‬‬ ‫ﹼ‬ ‫‪ .....‬ﻭﺗﺘﻮﺍﺻﻞ‬
‫ﻳﺸﺬ ﹾﺍﳌ ﹸ ﹸﺪ ﹺﻥ ﺍﻟﱠ ﹺﺘﻲ ﹸﻭ ﹺﺟ ﹶﺪ ﹾﺕ ﺃ ﹶ ﹾﺣﺮﹶ ﹸﻗﻮ ﹶﻫﺎ ﺑﹺﺎﻟﻨﱠﺎﺭ ﹺ(‬
‫ﹼ‬ ‫ﻟﻨﺘﺄﻣــﻞ ﺍﻟﻌﺒــﺎﺭﺓ ﺍﻷﺧﻴــﺮﺓ ) ﹶﻓــﻜﺎ ﹶﻥ ﹾﺍﳌ ﹶ ﹾﻮﺗﻰ ﺍﻷﺑﻄﺎﻝ‪ ،‬ﻓﻬﺬﺍ ﺣ ﹶﺪﺙ ﻓﻲ ﺍﻟﺘﺎﺭﻳﺦ ﻛ ﹼﻠﻪ ﻭﻟﻢ‬ ‫ﹼ‬ ‫ﻭﺍﻵﻥ‬
‫ﹶﻋﻠﹶ ﹾﻴ ﹶﻬﺎ‪.‬‬ ‫ﺸــﻮ ﹸﻥ‪» :‬ﺇﹺﻧ ﱢــﻲ ﺑﹶــﺮﹺﻱ ﹲﺀ ﺍﻵ ﹶﻥ ﹺﻣ ﹶﻦ ﺭ ﹶ ﹸﺟ ﹴﻞ‪.‬‬ ‫ﺷ ﹾﻤ ﹸ‬ ‫ــﻢ ﹶ‬
‫ﹶﻓﻘﹶــﺎ ﹶﻝ ﻟﹶ ﹸﻬ ﹾ‬
‫ﻦ ﻋﻨــﻪ ﻻ ﺩﻭﻟــﺔ ﻭﻻ ﺩﻳﻦ‪ ،‬ﺑــﻞ ﻗﺘــﻞ ﺍﻟﺒﻬﺎﺋﻢ ﻭﺣﺮﻕ )ﺳﻔﺮ ﺍﻟﻘﻀﺎﺓ ‪(٤٨ :٢٠‬‬ ‫ــﻢ ﹺﻓــﻲ ﹶﻣ ﹾﻮﺗﹺــ ﹺﻪ ﺃ ﹶ ﹾﻛ ﹶﺜــﺮﹶ ﹺﻣــ ﹶﻦ ﺍﻟﱠﺬﻳ ﹶ‬
‫ﺍﻟﱠﺬﻳﹾــ ﹶﻦ ﺃ ﹶ ﹶﻣﺎﺗ ﹸﹶﻬ ﹾ‬
‫ﺴــﺎ ﹰﺀ ﻭﹶ ﹶﻛﺎ ﹶﻥ ﹸﻫﻨ ﹶ‬
‫ﹶﺎﻙ‬ ‫ﹶﲔ‪ .‬ﻭﹶ ﹶﻛﺎ ﹶﻥ ﺍﻟﹾ ﹶﺒ ﹾﻴ ﹸ‬
‫ــﺖ ﹸﳑ ﹾ ﹸﻠ ﹾﻮ ﹶﺀﺍ ﹰ ﺭ ﹺ ﹶﺟ ﹶ‬
‫ــﺎﻻ ﹰ ﻭﹶﻧ ﹺ ﹶ‬ ‫ﺸــﻮ ﹸﻥ‪» :‬ﺑ ﹶﻔ ﱢﻚ ﹺﺣ ﹶﻤﺎﺭﹴ ﹸﻛﻮ ﹶﻣ ﹰﺔ ﹸﻛﻮ ﹶﻣﺘ ﹾ ﹺ‬ ‫ﺷ ﹾﻤ ﹸ‬ ‫ﹶﻓﻘﹶﺎ ﹶﻝ ﹶ‬ ‫ﺷ ﹼﺮﺍﹰ«‪.‬‬‫ﲔ ﺇﺫﹶﺍ ﹶﻋ ﹺﻤﻠﹾ ﹸﺖ ﺑ ﹺ ﹺﻬ ﹾﻢ ﹶ‬
‫ﻄﻴ ﹺﻨ ﱢﻴ ﹶ ﹺ‬
‫ﺴ ﹺ‬‫ﺍﻟﹾ ﹺﻔﻠﹺ ﹾ‬
‫ﻄﻰ ﹾﺍﳌﹶﻠﹺ ﹸﻚ ﺍﻟﹾ ﹶﻴ ﹸﻬﻮﺩﹶ ‪ ..‬ﻭﹶﻳﹸ ﹾﻬﻠﹺ ﹸﻜﻮﺍ‬ ‫)ﺍﻟﱠ ﹺﺘﻲ ﺑ ﹺ ﹶﻬﺎ ﺃ ﹶ ﹾﻋ ﹶ‬ ‫ﺍﻟﻘﺼﺔ ﳌﺎ ﺭﺃﻳﻨﺎ ﺍﳌﻤﺘﻠﻜﺎﺕ ﻭﺫﺑﺢ ﺍﻷﻃﻔﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ‪.‬‬ ‫ﹼ‬ ‫ﺃ ﹶ ﹶﻣﺎﺗ ﹸﹶﻬ ﹾ‬
‫ــﻢ ﹺﻓﻲ ﹶﺣﻴﺎﺗ ﹺ ﹺﻪ(‪ ،‬ﻭﻟــﻮ ﻗﺮﺃﻧﺎ‬
‫ﻄ ﹺﺢ‬ ‫ﺍﻟﺴ ﹾ‬‫ﲔ ﻭﹶ ﹶﻋﻠﻰ ﱠ‬ ‫ــﻄﻴ ﹺﻨ ﱢﻴ ﹶ‬‫ﺴ ﹺ‬ ‫ﻄﺎ ﹾ ﹺﺏ ﺍﻟﹾ ﹺﻔﻠﹺ ﹾ‬ ‫ﹶﺟ ﹺﻤ ﹾﻴ ﹸﻊ ﺃ ﹶ ﹾﻗ ﹶ‬ ‫ﻒ ﺭ ﹶ ﹸﺟ ﹴﻞ«‪.‬‬ ‫ــﻚ ﺛﹶﻼﹶﺙﹶ ﹺﻣ ﹶﺌ ﹺﺔ ﺍﺑ ﹾ ﹺﻦ ﺁﻭﹶﻯ‪ ,‬ﺑ ﹺ ﹶﻔ ﱢﻚ ﹺﺣ ﹶﻤﺎﺭﹴ ﹶﻗ ﹶﺘﻠﹾ ﹸﺖ ﺃﹶﻟﹾ ﹶ‬
‫ﺴ ﹶ‬ ‫ﺸــﻮ ﹸﻥ ﻭﹶﺃ ﹶ ﹾﻣ ﹶ‬ ‫ﺷ ﹾﻤ ﹸ‬ ‫ﻭﹶﺫﹶ ﹶﻫ ﹶﺐ ﹶ‬
‫ﺟﺮﳝﺔ ﻟﻠﻔﻠﺴــﻄﻴﻨ ﹼﻴﲔ ﺳــﻮﻯ ﻋــﺪﺍﻭﺓ ﻣﺰﻋﻮﻣﺔ ﻓﺎﻗــﺮﺃ‪) :‬ﻭﹶﺃﹶﺧﹶ ــ ﹸﺬﻭﺍ ﹾﺍﳌ ﹶ ﹺﺪﻳﻨﹶــ ﹶﺔ‪ .‬ﻭﹶ ﹸ‬
‫ﺫﺑﺤــﻮﺍ ﹸﻛ ﱠﻞ ﹶﻣﺎ ﹺﻓﻲ ﻭﹶﻳ ﹶ ﹾﻘ ﹸﺘ ﹸﻠﻮﺍ ﻭﹶﻳﹸ ﹺﺒﻴ ﹸﺪﻭﺍ ﹸﻗ ﱠﻮ ﹶﺓ ﹸﻛ ﱢﻞ ﹶ‬
‫ﺷ ﹾﻌ ﹴﺐ ﻭﹶ ﹸﻛﻮﺭ ﹶ ﹴﺓ‬

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 ‫ﻓﺎﻷﻣــﺮ ﻛ ﹼﻠﻪ‪ ،‬ﻭﺍﻟﺰﺑــﺪﺓ‪ ،‬ﻋﻠﻤﻴــﺎ ﹰ ﻭﺗﻌﻠﻴﻤﻴﺎﹰ‪ ،‬ﺃ ﹼﻥ‬ ‫ﺑﺄﺷﻌﺘﻬﺎ )ﺷﻤﺸﻮﻥ ﺑﺸﻌﺮﻩ(‬
‫ﹼ‬ ‫ﺍﻟﺸﻤﺲ‬ ‫ﺏ‪ -‬ﺗﻔﺴﻴﺮ ﺧﺮﺍﻓﺔ ﺷﻤﺸﻮﻥ ﻭﺩﻟﻴﻠﺔ‬ ‫)ﺃﺳﺘﻴﺮ ‪(١١ :٨‬‬ ‫ﱢﺴﺎ ﹶﺀ(‬
‫ﹸﻀﺎﺩﱡ ﹸﻫ ﹾﻢ ﹶﺣﺘﱠﻰ ﺍﻷ ﹶ ﹾﻃ ﹶﻔﺎ ﹶﻝ ﻭﹶﺍﻟﻨ ﹶ‬
‫ﺗ ﹶ‬
‫ﺃﺷﻌﺔ ﺍﻟـ )ﺷﻤﺲ(‬
‫ﹼ‬ ‫)ﺍﻟﻠﻴﻠﺔ( ﺗﹸﻘﺼﻘﺺ‬ ‫ﻀﺮﹾﺑﺎ ﹰ ﻓﺎﻵﻥ‪ ،‬ﻣﻦ ﺃﻳﻦ ﺃﺗﻮﺍ ﺑﺎﺳﻢ "ﺷﻤﺸﻮﻥ"ﻭ"ﺩﻟﻴﻠﺔ"‬
‫ﻭﻓﻴﻤﺎ ﺃﻭﺣﻰ ﺍﷲ ﳌﻮﺳــﻰ ﻛﻤﺎ ﺯﻋﻤﻮﺍ‪ ) :‬ﹶﻓ ﹶ‬
‫ﺣــﲔ ﺗﻨﺎﻡ‪/‬ﺗﻬﺒﻂ‪ ،‬ﻭﺗﻨﺒﻌــﺚ ﻣــ ﹼﺮ ﹰﺓ ﺛﺎﻧﻴﺔ ﻟـ‬ ‫ﻒ ﻭﹶ ﹸﲢﹶﺮﱢ ﹸﻣ ﹶﻬﺎ )‪(Samson Delilah‬؟‬ ‫ﻠﻚ ﺍﳌ ﹶ ﹺﺪﻳ ﹶﻨ ﹺﺔ ﺑ ﹺ ﹶﺤ ﱢﺪ ﱠ‬
‫ﺍﻟﺴ ﹾﻴ ﹺ‬ ‫ﺳ ﱠﻜﺎ ﹶﻥ ﺗ ﹺ ﹶ‬
‫ﹶﻀﺮﹺ ﹸﺏ ﹸ‬
‫ﺗ ﹾ‬
‫ﻟﻔﺘﺖ ﻧﻈﺮﻱ ﻭﺃﻧﺎ ﺃﲡﻮﻝ ﻓﻲ ﺣﺪﻳﻘﺔ ﻣﻨﺰﻟﻨﺎ ﳕﻠﺔ‪ ،‬ﻛﺎﻧﺖ ﲢﺎﻭﻝ ﻧﻘﻞ ﺣﺒﺔ ﻗﻤﺢ‪ ،‬ﺣﺎﻭﻟﺖ ﻧﻘﻠﻬﺎ‬ ‫)ﺍﻟﺸــﻤﺲ( ﺃﺷﻌﺘﹸﻬﺎ )ﺷ ﹾﻌﺮﻫﺎ( ﺧﻠﺴ ﹰﺔ‬ ‫ﻒ‪ .‬ﹶﲡﹾ ﹶﻤ ﹸﻊ ﺇﻧﹼﻪ ﺍﺳــﻢ ﻣﻦ ﺛﻘﺎﻓــﺔ ﺍﻟﻌﺮﺏ‪ ،‬ﻭﻣﻦ ﺃﺳــﺎﻃﻴﺮﻫﺎ‬
‫ﺍﻟﺴ ﹾﻴ ﹺ‬ ‫ﺑ ﹺ ﹸﻜ ﱢﻞ ﹶﻣﺎ ﹺﻓ ﹶ‬
‫ﻴﻬﺎ ﹶﻣ ﹶﻊ ﺑ ﹶ ﹶﻬﺎﺋ ﹺ ﹺﻤ ﹶﻬﺎ ﺑ ﹺ ﹶﺤ ﱢﺪ ﱠ‬

‫ﻓﻨﺎﺀﺕ ﺑﺜﻘﻠﻬﺎ‪ ،‬ﺟﻬﺪﺕ ﺃﻥ ﺗﺴﺤﺒﻬﺎ ﻓﻤﺎ ﺍﺳﺘﻄﺎﻋﺖ ﺇﻟﻰ ﺫﻟﻚ ﺳﺒﻴﻼ‪ ،‬ﺃﺧﺬﺕ ﺗﻠﱢﻒ ﻋﻠﻴﻬﺎ‬ ‫ﻣﻊ ﻃﻠــﻮﻉ ﻓﺠﺮ ﺍﻟﻴــﻮﻡ ﺍﻟﺜﺎﻧﻲ‪ ،‬ﻓﺘﺴــﺘﺮﺟﻊ‬ ‫ــﺎﺣ ﹺﺘ ﹶﻬﺎ ﻭﹶ ﹸﲢﹾﺮﹺ ﹸﻕ ﺑﹺﺎﻟﻨﱠﺎﺭ ﹺ ﺍﻟﻌﻠﻤ ﹼﻴﺔ‪ ،‬ﺣﻴﺚ "ﺷﻤﺶ"ﻫﻮ ﻗ ﹼﻮﺓ ﺍﻟﺸﻤﺲ‪ ،‬ﻭﻣﺎ‬
‫ﺳ ﹶ‬ ‫ﻂ ﹶ‬ ‫ﺳ ﹺ‬ ‫ﹸﻛﻞ ﺃ ﹶ ﹾﻣ ﹺﺘ ﹶﻌ ﹺﺘ ﹶﻬﺎ ﺇﹺﻟﻰ ﻭﹶ ﹶ‬
‫ﻗ ﹼﻮﺗﻬــﺎ ﻭﺗﻘﻀﻲ ﻋﻠﻰ ﺍﻟﻜﺎﺋﻨــﺎﺕ ﺍﻟﺘﻲ ﺗﻈﻬﺮ‬ ‫ﹸﺴﻤﻲ‬
‫ﺯﺍﻟﺖ ﻟﻬﺠﺎﺕ ﻋﺮﺑ ﹼﻴﺔ ﺫﺍﺕ ﺃﺻﻮﻝ ﺳﺮﻳﺎﻧ ﹼﻴﺔ ﺗ ﹼ‬ ‫ﺔ( )ﺳﻔﺮ ﺍﻟﺘﺜﻨﻴﺔ ‪.(١٦-١٥ :١٣‬‬ ‫ﺍﳌ ﹶ ﹺﺪﻳ ﹶﻨ ﹶ‬
‫ﳝﻴﻨﺎ ﹰ ﻭﺷﻤﺎﻻ ﹰ ﺻﺎﻋﺪﺓ ﻧﺎﺯﻟﺔ‪ ،‬ﺛﻢ ﺷﺮﻋﺖ ﺗﺪﻓﻌﻬﺎ ﻗﻠﻴﻼﹰ ﻗﻠﻴﻼﹰ‪ ،‬ﺗﻔﺎﺟﺄﺕ ﻋﻨﺪﻣﺎ ﺭﺃﻳﺖ ﺍﻟﻨﻤﻠﺔ‬
‫ﻣﻊ ﺍﻟﻠﻴﻞ )ﺫﻱ ﻟﻴﻠﺔ(‪ ،‬ﺃﻧﺼﺎﺭ ﺍﻟﻠﻴﻠﺔ ﻭﺍﻟﻈﻼﻡ‪،‬‬ ‫"ﺷﻤﺲ" "ﺷﻤﺶ‪/‬ﺳﻤﺲ" ﺇﻟﻰ ﻳﻮﻣﻨﺎ‪ ،‬ﻭﻓﻲ‬ ‫ﺑﻴﻨﻤــﺎ ﳒﺪ ﺍﻟﻨﻘﻴﺾ ﻓﻲ ﺍﻹﺳــﻼﻡ؛ ﻭﺻﺎﻳﺎ ﻟﻘﺘﺎﻝ‬
‫ﻗﺪ ﺗﺨﻠﺖ ﻋﻦ ﺣﺒﺔ ﺍﻟﻘﻤﺢ ﻭﺃﺳﺮﻋﺖ ﻋﺎﺋﺪﺓ‪ ،‬ﻓﻘﻠﺖ ﻓﻲ ﻧﻔﺴﻲ ﻣﺎ ﻋﺴﺎﻫﺎ ﺃﻥ ﺗﻔﻌﻞ؟ ﻻ ﺑ ﱠﺪ‬
‫ﺳﻮﺍ ﹰﺀ ﺍﻟﻨﺠﻮﻡ ﺃﻭ ﺍﳋﻔﺎﻓﻴﺶ ﻭﻣﺎ ﺷﺎﺑﻪ‪.‬‬ ‫ﻟــﺮﺏ ﺍﻟﻌﺪﺍﻟﺔ‬
‫ﹼ‬ ‫ﺍﳌﻌﺘﺪﻳــﻦ ﻭﺍﻟﻈﺎﳌﲔ ﻓﻘﻂ‪ ،‬ﻟﻜــﻦ ﻻ ﺣﺮﻕ ﺍﳌﺰﺍﺭﻉ ﺃﺳــﺎﻃﻴﺮ ﺑﺎﺑــﻞ‪" ،‬ﺷــﻤﺶ" ﺭﻣﺰ‬
‫ﺃﻧﹼﻬﺎ ﺗﺪﺑﺮ ﺃﻣﺮﺍﹰ‪ ،‬ﻓﻤﺎ ﻋﻬﺪﺕ ﺍﻟﻨﻤﻞ ﺇﻻ ﻣﺘﺤﺪﻳﺎ ﹰ ﻟﻠﺼﻌﺎﺏ‪ ،‬ﺗﺒﻌﺘﻬﺎ ﺑﻨﺎﻇﺮ ﱠﻱ ﻓﻮﺟﺪﺗﻬﺎ ﳌﹼﺎ ﺩﻧﺖ‬ ‫ﺣﻜﻤﺔ ﺭﻣﺰ ﹼﻳﺔ ﻭﺗﻌﻠﻴﻤ ﹼﻴﺔ ﹼﺭﲟﺎ ﻟﻸﻃﻔﺎﻝ ﻻ ﺃﻛﺜﺮ‬ ‫ﻭﻋﲔ ﺍﻟﺮﻗﻴﺐ ﺍﻟﺘﻲ ﻻ ﻳﺨﻔﻰ ﻋﻠﻴﻬﺎ ﺷﻲﺀ‪ ،‬ﻓﻬﻲ‬ ‫ﻭﺍﻷﺷﺠﺎﺭ ﻭﻗﺘﻞ ﺍﻟﺒﻬﺎﺋﻢ ﻭﺫﺑﺢ ﺍﻷﻃﻔﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ‪،‬‬
‫ﻣﻦ ﺻﺎﺣﺒﺎﺗﻬﺎ‪ ،‬ﺑﺪﺃﺕ ﹼ‬
‫ﲢﻚ ﺑﻘﺮﻧﻴﻬﺎ ﻗﺮﻭﻧﻬﻦ؛ ﻭﺇﺫﺍ ﺑﻬﻦ ﻗﺪ ﺗﺒﻌﻨﻬﺎ ﺑﺄﻗﺼﻰ ﻣﺎ ﻳﺴﺘﻄﻌﻦ ﻣﻦ‬ ‫ﺃﻗــﻞ‪ ،‬ﹸﻃ ﹼﺮﺯﺕ ﻓــﻲ ﻗﺎﻟﺐ ﺑﺸــﺮﻱ ﻭﻧ ﱢﹸﻜ ﹶﻬ ﹾﺖ‬
‫ﹼ‬ ‫ﻭﻻ‬ ‫ﻷ ﹼﻥ ﺍﳌﺒ ﹼﺮﺭ ﺍﻟﺸﺮﻋﻲ ﻭﺍﻷﺧﻼﻗﻲ ﻟﻠﻘﺘﺎﻝ ﻫﻮ ﺻﻴﺎﻧﺔ ﺍﻟﺸﻤﺲ ﺍﻟﺘﻲ ﺗﹸﺸﺮﻕ ﺳﻮﺍﺳﻴﺔ ﻋﻠﻰ ﺍﳉﻤﻴﻊ ﻭﻻ‬
‫ﺍﳌﺎﺿــﲔ ﺃﻭ ﻣــﻦ ﺍﻟﻘﺒﺎﺋــﻞ ﺍﻟﺴــﺮﻳﺎﻧﻴﺔ ﺍ‪‬ــﺎﻭﺭﺓ‪،‬‬
‫ﺛﻢ ﺷﺮﻋﻦ ﻓﻲ‬ ‫ﺧﺎﺻﺔ‪،‬‬
‫ﻭﺯﻳــﺪﺕ‪ ،‬ﻟﺘﺄﻟﻴــﻒ ﺑﻄﻮﻟﺔ ﻋﺸــﺎﺋﺮ ﹼﻳﺔ ﹼ‬
‫ﹾ‬ ‫ﺳــﻤﺎﻫﺎ‬
‫ﹼ‬ ‫ﺍﳋﺎﺻﻴﺔ‬
‫ﹼ‬ ‫ﻳﺨﻔﻰ ﺷــﻲﺀ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻟﻬﺬﻩ‬ ‫ﺍﻷﺑﺮﻳــﺎﺀ )ﻭﻣﻨﻪ ﺍﳊﻴﻮﺍﻥ( ﻣﻦ ﺍﻟﻀﺮﺭ ﺍﻷﻛﻴﺪ ﻭﺭﻓﻊ‬
‫ﻓﻠﻤﺎ ﻭﺻﻠﻦ ﺇﻟﻰ ﺣﺒﺔ ﺍﻟﻘﻤﺢ ﺗﻔﺤﺼﻨﻬﺎ ﹼ‬
‫ﺳﺮﻋﺔ‪ ،‬ﻓﻌﻠﻤﺖ ﺃ ﹼﻥ ﻟﻠﻨﻤﻞ ﻟﻐﺔ‪ ،‬ﹼ‬
‫ﻭﺟﻌﻠﻮﺍ ﻟﻬﺬﻩ ﺍﻟﻘ ﹼﻮﺓ‪/‬ﺍﻟﺮﻣــﺰ ﻭﺛﻨﹰﺎ ﻓﺼﺎﺭﺕ ﺗﹸﻌ ﹶﺒﺪ‬
‫ﺗﻘﺪﻳﺲ‬
‫ﹲ‬ ‫ﺧﺎﺻﺔ‪ ،‬ﺑﻌﺪ ﺃ ﹾﻥ ﺃﻫﻴﻞ ﻋﻠﻴﻬﺎ‬
‫ﻷﻫﺪﺍﻑ ﹼ‬ ‫ﺤﺐ ﺍﻟﻔﺴﺎﺩ(‪) ،‬ﻭﺍﷲ ﺍﻟﺴﻮﻣﺮ ﹼﻳﻮﻥ "ﺃﻭﺗﻮ" ﲢﻮﻳﺮﺍ ﹰ ﺻﻮﺗﻴﺎ ﻣﻦ "ﺣﻮﻃﻮ"‬
‫ﺍﳉﻮﺭ ﻭﺍﻟﻔﺴﺎﺩ‪) ،‬ﻭﺍﷲ ﻻ ﻳﹸ ﹼ‬
‫ﺳﺤﺒﻬﺎ‪ ،‬ﻓﻤﻨﻬﻦ ﻣﻦ ﺍﻧﺪﺳﺖ ﲢﺘﻬﺎ ﻟﺘﺮﻓﻌﻬﺎ ﻋﻦ ﺍﻷﺭﺽ‪ ،‬ﻭﺃﺧﺮﻳﺎﺕ ﺍﻧﺸﻐﻠﻦ ﺑﺎﻟﺪﻓﻊ‪ ،‬ﻭﻟﻢ ﺃﺟﺪ‬ ‫ﻣــﻦ ﺩﻭﻥ ﺍﷲ ﻭﺃﺩﺧﻠﻮﺍ ﻋﻠﻴﻬــﺎ ﺃﻟﻒ ﻻﻡ ﺍﻟﺘﻌﺮﻳﻒ‬
‫ﺍﻟﻘﺼﺎﺻﲔ ﺍﻟﻴﻬﻮﺩ!‬
‫ﹼ‬ ‫ﺗﻮﺭﺍﺗﻲ ﻣﻦ‬
‫ﹼ‬ ‫ﺤﺐ ﺍﳌﻌﺘﺪﻳﻦ(‪ ،‬ﺃﻱ ﺍﶈﻴﻄــﺔ‪ /‬ﺍﻟﻘﺮﺹ‪ ،‬ﻓﻌﺪﺍ ﺃﻧﹼﻬﺎ ﻗﺮﺹ ﻣﺤﻴﻂ‪،‬‬
‫ﺤﺐ ﺍﻟﻈﺎﳌﲔ(‪ ،‬ﻭ)ﺇﻥ ﺍﷲ ﻻ ﻳﹸ ﹼ‬
‫ﻻ ﻳﹸ ﹼ‬
‫ﳕﻠﺔ ﺑﺪﻭﻥ ﻋﻤﻞ‪ ،‬ﻭﻭﺟﺪﺗﻬﻦ ﻳﺘﺒﺎﺩﻟﻦ ﺍﻷﺩﻭﺍﺭ ﺑﺎﺳﺘﻤﺮﺍﺭ‪ ،‬ﻟﻘﺪ ﻛﺎﻧﺖ ﺍﳌﺴﺎﻓﺔ ﻃﻮﻳﻠﺔ ﻭﻓﻲ ﺍﻟﻄﺮﻳﻖ‬ ‫ﻣ ﹼﺮﺓ ﺃﺧﺮﻯ )ﺍﻟﻠﻮﺕ‪/‬ﺍﻟﻼﺕ( ﻭﻫﻲ ﺍﻟﺘﻲ ﺃﺷــﺎﺭ ﻟﻬﺎ‬
‫ﻓﺤﺮﺍﺭﺗﻬﺎ ﻭﺿﻮﺅﻫﺎ ﻳﺤﻴﻂ ﺑﺎﳉﻤﻴﻊ ﻭﺗﺸﺮﻕ ﻋﻠﻰ‬ ‫ﻓﺮﺳــﻮﻟﻪ )ﺹ( ﻳﹸﻮﺻــﻲ ﺍﳌﻘﺎﺗﻠــﲔ ﻳﻮﻣﺌ ﹴﺬ‪) :‬ﻻ‬
‫ﺃﺑﺼﺮﺕ ﺑﻬ ﱠﻦ ﳕﻠﺔ ﹶﻫﺒﺖ ﳌﺴﺎﻋﺪﺗﻬﻦ ﺣﺘﹼﻰ ﺑﻠﻐﻦ ﻗﺮﻳﺘﻬﻦ‪ ،‬ﻓﻮﺍﷲ ﻣﺎ ﺷﻬﺪﺕ ﻋﻠﻴﻬﻦ‬
‫ﹾ‬ ‫ﻛﻠﱠﻤﺎ‬ ‫ﺍﻟﻘﺮﺍﻥ )ﺃﻓﺮﺃﻳﺘﹸﻢ ﺍﻟﻼﺕ ﻭﺍﻟﻌﺰﹼﻯ(‪.‬‬
‫ﻫﺮﹶ ﹺﻗﻞ‪/‬ﻫﺮﻛﻮﻟــﺲ‪ :‬ﻣــﻊ ﺣــﺬﻑ ﺍﻟﺴــﲔ ﺍﻟﺘــﻲ ﻳﹸﻀﻴﻔﻬﺎ‬ ‫)‪(١‬‬ ‫ﺍﻷﺭﺽ ﻛ ﹼﻠﻬﺎ‪ ،‬ﻭﻛﺬﻟﻚ ﹼ‬
‫ﺳﻤﺎﻫﺎ ﻗﺪﺍﻣﻰ ﻋﺮﺏ ﻭﺍﺩﻱ‬ ‫ﺗﻐﻠــﻮﺍ ﻭﻻ ﺗﻐﺪﺭﻭﺍ ﻭﻻ ﲤﺜﻠــﻮﺍ ﻭﻻ ﺗﻘﺘﻠﻮﺍ ﻭﻟﻴﺪﺍ ﻭﻻ‬
‫ﻓـ)ﺷــﻤﺶ( ﻫﻮ ﺍﺳــﻢ ﻫﺬﻩ ﺍﻟﻘــﻮﺓ‪ ،‬ﻭﺗﺼﻐﻴﺮ‬
‫ﺳﺄﻣﺎ ﹰ ﻭﻻ ﻣﻠﻼ‪ ،‬ﻭﻻ ﻛﻠﻼﹰ ﻭﻻ ﺗﻌﺒﺎﹰ‪ ،‬ﻓﻘﻠﺖ ﻓﻲ ﻧﻔﺴﻲ ﺳﺒﺤﺎﻥ ﺍﷲ ! ﻓﻤﺎ ﺃﺩﺭﻱ ﻣﻦ ﹼ‬
‫ﺃﻱ ﺃﻧﺎ ﺃﻋﺠﺐ؟‬
‫)ﻫﺮﮔﻞ(ﻛﻠﻤــﺔ ﻋﺮﺑﻴــﺔ ﺳــﺮﻳﺎﻧ ﹼﻴﺔ ﻣــﻦ‪ :‬ﻫــﺎﺀ‬
‫ﹾ‬ ‫ﺍﻟﺮﻭﻣــﺎﻥ‪ ،‬ﻓﻬــﻲ‬
‫ﺷﻴﺨﺎ ﻓﺎﻧﻴﺎ‪ ،‬ﻭﻻ ﻃﻔﻼﹰ ﺻﻐﻴﺮﺍﹰ‪ ،‬ﻭﻻ ﺍﻣﺮﺃﺓ(‪ ،‬ﻭﻧﻬﻰ ﺍﻟﻨﻴﻞ )ﺃﻭﺗﻮ‪/‬ﺣﻮﻃﻮ( ﻭﺑــﻼﻡ ﺍﻟﺘﻌﺮﻳﻒ )ﻷﻭﺕ‪/‬‬
‫ﺍﻟﺘﻌﺮﻳــﻒ ‪ +‬ﹾ‬
‫ﺭﮔﻞ‪ ،‬ﺃﻱ ﺭﺟﻞ‪ ،‬ﻓﻬﻲ ﺍﻟﺮﺟﻞ‪ ،‬ﺍﻟﺒﻄﻞ‪ ،‬ﻭﻣﺎ ﺯﻟﻨﺎ ﺇﻟﻰ ﺍﻟﻴﻮﻡ‬ ‫)ﺷــﻤﺶ( ﺑﺈﺿﺎﻓــﺔ ﺍﻟــﻮﺍﻭ ﻭﺍﻟﻨــﻮﻥ ﻗﺪﳝــﺎ ﹰ‬
‫!ﻣﻦ ﺍﻟﻨﻤﻠﺔ ﺍﻷﻭﻟﻰ‪ ،‬ﺍﻟﺘﻲ ﺣﺎﻭﻟﺖ ﺃﻥ ﺗﻨﻘﻞ ﻣﺎ ﺭﺃﺗﻪ ﻧﺎﻓﻌﺎ ﹰ ﻭﻟﻢ ﺗﺘﻌﻠﻞ ﻋﻨﺪﻣﺎ ﻋﺠﺰﺕ ﻋﻦ ﺣﻤﻞ‬ ‫ﻭﺭﺟــﺎﻝ( ﻭﻟﺪﻳﻪ ﺭﺟﻮﻟﺔ‪ .‬ﻷ ﹼﻥ‬
‫ﺛﻢ ﳌﹼﺎ ﺍﻧﺤﺮﻑ ﺩﻳــﻦ ﺍﻟﺘﻮﺣﻴﺪ ﻗﺒﻞ ﻣﺒﻌﺚ‬
‫ﻟﹾــﻮﺕ(‪ ،‬ﹼ‬ ‫ﻋﻦ ﻗﺘﻞ ﺍﻟﺒﻬﺎﺋﻢ ﻭﻗﻄﻊ ﺍﻷﺷﺠﺎﺭ ﻭﺗﺪﻣﻴﺮ ﺍﻟﺒﻴﺌﺔ‬
‫)ﺭﺟﻞ ﹼ‬
‫ﻧﻘﻮﻝ ﻋﻦ ﺍﻟﺸــﻬﻢ ﻭﺍﻟﺒﻄﻞ ﺃﻧﹼﻪ ﹸ‬
‫)ﺷﻤﺸــﻮﻥ()‪ ، (٦‬ﻛﻘﻮﻟﻨﺎ )ﺣﻤﺰﻭﻥ‪ ،‬ﺻﻴﺪﻭﻥ‪،‬‬
‫ﺳﻤﻴﺖ "ﺭ ﹺ ﹾﺟﻞ"‬
‫"ﺭﺟ ﹶﻞ"ﻓﻲ ﺟﺬﺭﻫﺎ ﺍﻟﻌﺮﺑﻲ ﻣﻌﻨﺎﻫﺎ ﺍﻟﻘ ﹼﻮﺓ‪ ،‬ﻟﺬﻟﻚ ﹼ‬
‫ﹶ‬ ‫ﺍﻟﻨﺒﻲ ﺍﻷﻋﻈﻢ )ﺹ(‪ ،‬ﺍﺳﺘﻮﺭﺩﻭﺍ ﻫﺬﺍ ﺍﻻﺳﻢ ﻣﻦ‬
‫ﹼ‬ ‫‪.‬‬ ‫ﻭﺇﻟﻘﺎﺀ ﺍﻟﺴﻤﻮﻡ‬
‫)‪(٥‬‬
‫ﺍﳊﺒﺔ ﻭﺳﺤﺒﻬﺎ ﻭﺩﻓﻌﻬﺎ ﺑﺄﻧﹼﻬﺎ ﻟﻢ ﺗﺮﻫﺎ؛ ﻟﺘﻌﻔﻲ ﻧﻔﺴﻬﺎ ﻣﻦ ﺍﳌﺴﺌﻮﻟﻴﺔ ﻭﺗﺮﻳﺢ ﻧﻔﺴﻬﺎ ﻣﻦ‬ ‫ﹶ‬
‫ﻛﺎﻣﻞ‬ ‫ﺗﻠﻚ ﺍﻟﺘﻲ ﳝﺸــﻲ ﺑﻬﺎ ﺍﻹﻧﺴــﺎﻥ ﻷﻧﹼﻬﺎ ﺃﻗﻮﻯ ﻣﺎ ﻟﺪﻳــﻪ ﻭﲢﻤﻞ‬ ‫ﺯﻳــﺪﻭﻥ‪ ،‬ﺻﻐﻴــﺮﻭﻥ‪ ،‬ﺷــﺎﺭﻭﻥ ‪ ،(..‬ﻹﺣﺎﻟﺘﻬــﺎ ﺇﻟﻰ‬
‫ﺍﻟﺘﻌﺐ؟ ﺃﻡ ﻣﻦ ﺍﻟﻨﻤﻼﺕ ﺍﻟﺘﻲ ﻟﺒﲔ ﺍﻟﺪﻋﻮﺓ ﻭﺳﻤﻌﻦ ﺍﻟﺼﺮﺧﺔ‪ ،‬ﻭﻟﻢ ﺗﺘﻌﻠﻞ ﺇﺣﺪﺍﻫﻦ ﺑﻌﺬﺭ ﻣﻦ‬ ‫ﺟﺴــﻤﻪ ﻭﻟﻮ ﺭﻛﻀﺎ ﹰ ﺑــﻞ ﻭﺃﺛﻘﺎﻻ ﹰ ﺃﺿﻌﺎﻓﻪ ﻓﻮﻗﻪ‪ ،‬ﻭﻫــﺬﻩ ﺍﻟـ )ﺭ ﹺ ﹾﺟ ﹾﻞ‪/‬‬ ‫ﺍﻟﺼﻮﺭﺓ ﺍﻟﺒﺸﺮ ﹼﻳﺔ‪.‬‬ ‫ﻭﺃﺳﻘﻂ ﺷﻤﺸﻮﻥ ﺍﻷﻋﻤﺪﺓ ﻭﻗﻀﻰ ﻋﻠﻰ ﻧﻔﺴﻪ ﻣﻊ ﺟﻤﻴﻊ ﺍﻟﻔﻠﺴﻄﻴﻨ ﹼﻴﲔ‪.‬‬
‫ﺭ ﹺ ﹾﮔ ﹾﻞ( ﻫــﻲ ﺍﻟﺘــﻲ ﲢﻮﹼﺭﺕﹾ ﻓــﻲ ﺍﻟﻐﺮﺏ ﻟﻘــﺮﺏ ﺍ‪‬ــﺎﺭﺝ ﻭﺍﻻﺧﺘﺼﺎﺭﺍﺕ‬
‫ﻭﺍﻟﺪﻱ ﻗﺼﺼﺖ ﻋﻠﻴﻬﻤﺎ ﻣﺎ ﺭﺃﻳﺖ ﻓﻘﺎﻟﺖ ﻭﺍﻟﺪﺗﻲ ﻓﻤﺎﺫﺍ ﺗﻌﻠﻤﺖ ﻣﻦ ﻫﺬﺍ‬
‫ﹼ‬ ‫ﺍﻷﻋﺬﺍﺭ؟ ﻭﳌﹼﺎ ﻋﺪﺕ ﺇﻟﻰ‬ ‫ﺮﺳﻢ‬
‫ﻭﺣﲔ ﻳﹸﺮﺳــﻢ ﻭﺟﻪ ﺍﻟﺸــﻤﺲ‪ ،‬ﺇﻟﻰ ﺍﻟﻴﻮﻡ‪ ،‬ﻳﹸ ﹶ‬
‫ﮓ )‪.(Leg‬‬
‫ﺍﻟﻨﻄﻘﻴﺔ ﺇﻟﻰ ﻟﹺ ﹾ‬
‫ﻓﺄﺷﻌﺘﻬﺎ ﺍﳊﺎﺭﻗﺔ ﻫﻲ‬
‫ﹼ‬ ‫ﻣﺤﺎﻃﺎ ﹰ ﹶ‬
‫ﺑﺸــ ﹾﻌﺮ ﻣﺘﻄﺎﻳﹺﺮ‪،‬‬
‫ﻳﺎﺑﻨﻲ؟ ﻗﻠﺖ‪ :‬ﺗﻌﻠﻤﺖ ﺃ ﱠﻥ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻳﺘﻔﺤﺺ ﻣﺎ ﻳﺮﻳﺪ ﺃﻥ ﻳﻔﻌﻞ ﻗﺒﻞ ﺃﻥ ﻳﺸﺮﻉ‬
‫ﹼ‬ ‫ﺍﳌﺸﻬﺪ‬ ‫)‪(٢‬ﺳﻔﺮ ﻳﻮﺷﻊ ‪ ،٤٢ :١٠‬ﻭﺃﻳﻀﺎ ﹰ )ﻭﹶﻟﹶ ﹾﻢ ﻳ ﹶ ﹸﻜ ﹾﻦ ﹺﻣ ﹾﺜ ﹸﻞ ﺫﹶﻟﹺ ﹶﻚ ﺍﻟﹾ ﹶﻴ ﹾﻮﻡ ﹶﻗ ﹾﺒﻠﹶ ﹸﻪ ﻭﹶﻻ ﹶ‬
‫ﹺ‬
‫ﻴﻞ(‬
‫ﺳﺮﹶﺍﺋ ﹺ ﹶ‬ ‫ﺎﻥ‪ .‬ﻷ ﹶ ﱠﻥ ﺍﻟﺮﱠ ﱠﺏ ﹶﺣﺎﺭ ﹶ ﹶﺏ ﹶﻋ ﹾﻦ ﺇ ﹺ ﹾ‬ ‫ﹾﺴ ﹴ‬ ‫ﺻﻮﹾﺕﹶ ﺇﹺﻧ ﹶ‬
‫ــﻤ ﹶﻊ ﹺﻓﻴ ﹺﻪ ﺍﻟﺮﱠ ﱡﺏ ﹶ‬
‫ﺳ ﹺ‬ ‫ﺑ ﹶ ﹾﻌ ﹶﺪ ﹸﻩ ﹶ‬ ‫ﺷــ ﹾﻌ ﹸﺮﻫﺎ‪ ،‬ﻭﻗ ﹼﻮﺗﻬﺎ ﻓﻲ ﻫــﺬﻩ ﺍﳋﺼﺎﺋﻞ‪ ،‬ﻟﺬﻟﻚ ﻧﺮﻯ‬
‫ﻓﻲ ﺍﻟﻌﻤﻞ؛ ﻟﻴﺮﻯ ﺃﻱ ﺍﻟﻄﺮﻕ ﻓﻲ ﺇﳒﺎﺯ ﺍﻟﻌﻤﻞ ﺃﻧﻔﻊ‪ ،‬ﺛﻢ ﻳﺠﺮﺏ ﺧﻴﺎﺭﺍﺗﻪ‪ ،‬ﻭﻳﻌﻄﻲ ﻟﻜﻞ ﺧﻴﺎﺭ ﻣﺎ‬ ‫)ﻳﻮﺷﻊ ‪.(١٤ :١٠‬‬ ‫ﻓﻲ ﺍﳊﻜﺎﻳﺔ ﺷﻤﺸــﻮﻥ ﻳﹸﺤــﺮﻕ ﺍﻷﺭﺑﻄﺔ ﻭﺍﻟﻘﻴﻮﺩ‬
‫ﻳﻠﺰﻣﻪ ﻣﻦ ﺍﻟﻮﻗﺖ ﻭﺍﳉﻬﺪ‪ ،‬ﻓﺈﻥ ﳒﺢ ﻓﻬﺬﺍ ﻫﻮ ﺍﳌﻄﻠﻮﺏ‪ ،‬ﻭﺇﻥ ﻓﺸﻞ ﻓﻌﻠﻴﻪ ﺃﻥ ﻳﺒﺤﺚ ﻋﻦ ﺧﻴﺎﺭﺍﺕ‬ ‫)‪(٣‬ﻣﻮﺳﻰ‪ :‬ﻫﻨﺎ ﺗﻌﻨﻲ ﺷﻔﺮﺓ ﺣﻼﻗﺔ‪.‬‬ ‫ﺑﻘ ﹼﻮﺓ ﺷــﻌﺮﻩ! ﻭﺍﻟﺸــﻤﺲ ﻋﻨﺪ ﺍﳌﻐﻴﺐ )ﺃﻱ ﻟﺪﻯ‬
‫ﺃﺧﺮﻯ‪ ،‬ﻓﺎﻟﻨﻤﻠﺔ ﻋﻨﺪﻣﺎ ﺍﺳﺘﺤﺎﻝ ﻋﻠﻴﻬﺎ ﻧﻘﻞ ﺍﳊﺒﺔ ﻟﻢ ﺗﻌﺮﻑ ﺍﳌﺴﺘﺤﻴﻞ ﻓﻔﻜﺮﺕ ﻓﻲ ﺧﻴﺎﺭﺍﺕ‬ ‫ﺻﺤﺔ ﺍﻟﺘﺮﺟﻤﺔ ﻟﻠﻌﺮﺑﻴﺔ ﻭﺍﻹﳒﻠﻴﺰﻳﺔ‪،‬‬
‫ﹼ‬ ‫ﹼ‬
‫ﻧﺸــﻚ ﻓﻲ‬ ‫ﻣﻊ ﺃﻧﹼﺎ‬ ‫)‪(٤‬‬
‫ﻧﻮﻣﻬﺎ( ﺗﻔﻘﺪ ﻫﺬﻩ ﺍﳋﺼﺎﺋﻞ ﺍﳌﻠﺘﻬﺒﺔ ﻓﺘﻀﻌﻒ‬
‫ﻫــﻞ ﺃﻧﹼــﻪ ﺻﻨــﻊ ﺛﻼﺛﻤﺎﺋــﺔ ﺷــﻌﻠﺔ ﻭﺿﻌﻬــﺎ ﺑــﲔ ﺃﺫﻧــﺎﺏ ﻋــﺪﺩ‬
‫ﺃﺧﺮﻯ‪ ،‬ﻓﺎﺳﺘﻌﺎﻧﺖ ﺑﺼﺎﺣﺒﺎﺗﻬﺎ‪ ،‬ﻭﺍﻟﻨﻤﻼﺕ ﻋﻨﺪﻣﺎ ﺩﻋﲔ ﻟﻌﻤﻞ ﺟﻤﺎﻋﻲ ﻳﻨﻔﻊ ﺍﳉﻤﻴﻊ ﻟﺒﲔ‬ ‫ﻗ ﹼﻮﺗﻬﺎ‪ ،‬ﻭﻇﺎﻫﺮﺍ ﹰ ﻟﻠﻌﲔ ﻫﻲ ﺗﻨﺰﻝ ﺇﻟﻰ ﺍﻷﺭﺽ )ﺧﻠﻒ‬
‫ﻗﻠﻴﻞ ﻣﻦ ﺍﳊﻴﻮﺍﻧﺎﺕ ﻭﺃﻃﻠﻘﻬــﺎ‪ ،‬ﺃﻡ ﻫﻲ ﻓﻌﻼﹰ ‪ ٣٠٠‬ﺛﻌﻠﺒﺎﹰ؟! ﺑﺎﻋﺘﺒﺎﺭ ﺃ ﹼﻥ‬
‫ﻛﻠﻤﺔ )ﺷــﻌﻞ( ﺗﻌﻨﻲ ﺍﻷﻣﺮﻳﻦ‪ ،‬ﺗﻌﻨﻲ ﺷــﻌﻠﺔ‪ ،‬ﻭﺗﻌﻨﻲ ﺛﻌﻠﺒﺎ ﹰ ﻹﺑﺪﺍﻝ‬ ‫ﺍﻷﻓﻖ( ﻟﺘﻜﻮﻥ ـ ﺑﺪﻻ ﹰ ﻣﻦ ﺳﻤﺎﻭ ﹼﻳﺘﻬﺎ ﺍﻟﺴﺎﺑﻘﺔ ـ‬
‫ﺍﻟﺪﻋﻮﺓ ﺑﺤﻤﺎﺱ ﻭﻟﻢ ﺗﻌﻠﻞ ﺇﺣﺪﺍﻫﻦ ﲟﺮﺽ ﺃﻭ ﺳﻘﻢ ﺃﻭ ﺗﻌﺐ ﺃﻭ ﻧﺼﺐ‪ .‬ﻓﻘﺎﻝ ﻭﺍﻟﺪﻱ ﺃﻛﺒﺮ ﻓﻴﻚ‬
‫)ﺍﻟﻌﺒﺮﺍﻧﻴﺔ!( ﻭﻫﻲ ﺳﺮﻳﺎﻧﻴﺔ ﻗﺪﳝﺔ‪ ،‬ﺍﻟﺜﺎﺀ ﺷﻴﻨﺎﹰ‪ ،‬ﻭﻫﺬﺍ ﺍﳌﻔﺮﺩﺍﺕ‬ ‫ﻛﺄﺣﺪ ﺍﻟﻨﺎﺱ‪ ،‬ﲤﺎﻣﺎ ﹰ ﻛﻤﺎ ﻗﺎﻟﻪ )ﺷﻤﺸﻮﻥ( ) ﹶﻓﺈ ﹺ ﹾﻥ‬
‫ﺑﻨﻲ ﻭﺗﺬﻛﺮ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﺸﺮﻳﻔﺔ)ﻭﹶ ﹶﻣﺎ ﹺﻣ ﹾﻦ ﺩﹶﺍﺑ ﱠ ﹴﺔ ﹺﻓﻲ ﺍﻷﺭ ﹾ ﹺ‬
‫ﹶﺎﺣ ﹾﻴ ﹺﻪ‬ ‫ﺽ ﻭﹶﻻ ﹶﻃﺎﺋ ﹺ ﹴﺮ ﻳ ﹶ ﹺ‬
‫ﻄﻴ ﹸﺮ ﺑ ﹺ ﹶﺠﻨ ﹶ‬ ‫ﹾﹶ‬ ‫ﺍﻧﺘﺒﺎﻫﻚ ﻳﺎ ﹼ‬ ‫ﺍﻟﻨﺺ )ﺍﻟﻘﻀﺎﺓ ‪:(٤ :١٥‬‬
‫ﹼ‬ ‫ﺍﳌﻬﻤﺔ ﻓﻲ‬
‫ﹼ‬
‫ﺑﺎﳌﺴﻤﻰ ﻋﺒﺮﻱ‪:‬לכד‪.‬שׁלושׁה ‪.‬מאיה ‪.‬שׁעל ‪.‬לפּד ‪.‬פּנה‪ .‬זנב‪.‬אל‪.‬זנב‪.‬‬
‫ــﻒ ﻭﹶﺃ ﹶ ﹺ‬
‫ﺻﻴ ﹸﺮ ﹶﻛﺄ ﹶ ﹶﺣ ﹺﺪ‬ ‫ﹾــﺖ ﺗﹸ ﹶﻔﺎﺭ ﹺ ﹸﻗ ﹺﻨﻲ ﱡﻗ ﹶﻮﺗﹺﻲ ﻭﹶﺃ ﹶ ﹾ‬
‫ﺿ ﹸﻌ ﹸ‬ ‫ﹸﺣﻠﹺﻘ ﹸ‬
‫ﺇ ﹺ ﱠﻻ ﺃ ﹸ ﹶﱈﹲ ﺃ ﹶ ﹾﻣ ﹶﺜﺎﻟﹸ ﹸﻜ ﹾﻢ( )ﺍﻷﻧﻌﺎﻡ‪ (٣٨:‬ﻓﺎﻟﻨﻤﻞ ﺃﻣﺔ ﻭﻛﺬﻟﻚ ﺍﻟﻨﺤﻞ ﻭﺳﺎﺋﺮ ﺍﳊﻴﻮﺍﻧﺎﺕ ﻭﺍﳊﺸﺮﺍﺕ‪ ،‬ﻓﻜﻦ‬
‫ﹼ‬
‫לפּד‪ .‬תּוך‪ .‬בּין‪ .‬שׁנים‪ .‬זנב‬ ‫ﱠﺎﺱ(‪،‬‬
‫ﺍﻟﻨ ﹺ‬
‫ﺍﻟﻴﻮﻡ ﺗﻠﻤﻴﺬﺍ ﻟﻬﺬﺍ ﺍ‪‬ﻠﻮﻕ‪.‬‬ ‫ﻭﻧﻄﻘﻬــﺎ ﻋﺮﺑﻴﺎ‪ :‬ﻟﻜﺪ )ﻟﻘﻂ(‪ .‬ﺷﻠﻮﺷــﺔ )ﺛﻼﺛﺔ(‪ .‬ﻣﺎﻳﺔ )ﻣﺎﺋﺔ(‪.‬‬ ‫ﻭﺣــﲔ ﺫﻫﺐ )ﺷــﻤﺲ( ﻟﻴﻨــﺎﻡ ﺗﺄﺗــﻲ )ﺩﻟﻴﻠﺔ(‬
‫ﺷﻌﻞ‪.‬ﻟﭙﺪ )ﻟﺒﺎﺩﺓ‪/‬ﺭﺑﻄﺔ(‪.‬ﻓﻨﻪ )ﺛﻨﻰ(‪.‬ﺯﻧﺐ )ﺫﻧﺐ(‪.‬ﺇﻝ‪.‬ﺯﻧﺐ‪.‬ﻟﺒﺪ‪.‬‬
‫ﺃﺷــﻌﺔ ﻗــﺮﺹ‬
‫ﹼ‬ ‫ﻟﺘﻘــﺺ ﺷــﻌﺮ ﺷــﻤﺲ )ﺃ ﹾﻱ‬
‫ﹼ‬
‫ﺗﻮﻙ )ﻃﻮﻕ(‪ .‬ﺑﲔ‪ .‬ﺷﻨﻴﻢ )ﺍﺛﻨﲔ(‪ .‬ﺯﻧﺐ‪.‬‬
‫ﺍﻟﺘﻘﻂ ﺛﻼﺛﺔ ﻣﺎﺋﺔ )ﺷــﻌﻠﺔ‪/‬ﺛﻌﺎﻝ‪ :‬ﺛﻌﺎﻟﺐ(‪ ،‬ﺻﻨﻊ ﻟﺒﺎﺩﺓ ﻭﺛﻨﻰ ﺫﻧﺒﺎ‬ ‫ﺍﻟﺸــﻤﺲ( ﻓﻴﻔﻘــﺪ ﻗ ﹼﻮﺗــﻪ‪ ،‬ﻓـ )ﺩﻟﻴﻠــﺔ( ﻭﻛﻤﺎ‬
‫ﺇﻟﻰ ﺫﻧﺐ‪ ،‬ﻭﺟﻌﻞ ﻟﺒﺎﺩﺓ ﻃﻮﻕ ﺑﲔ ﻛﻞ ﺍﺛﻨﲔ ﺫﻧﺐ‪.‬‬ ‫ﺗﹸﺘﺮﺟــﻢ ﺑﺎﻹﳒﻠﻴﺰﻳﺔ ‪ Delilah‬ﻫــﻲ )ﺫﻱ ـ ﻟﻴﻠﺔ(‪،‬‬
‫)‪(٥‬ﻣﺤﻤﺪ ﺍﻟﺮﻳﺸﻬﺮﻱ‪ ،‬ﻣﻴﺰﺍﻥ ﺍﳊﻜﻤﺔ‪ ،‬ﺝ‪ ،١‬ﺹ‪٥٦٥‬‬ ‫)ﺫﻱ(ﺃﺩﺍﺓ ﺍﻟﺘﻌﺮﻳﻒ ﺍﻟﻌﺮﺑ ﹼﻴﺔ ﺍﻟﻘﺪﳝﺔ ﺍﻟﺘﻲ ﺻﺎﺭﺕ‬
‫)‪(٦‬ﻣــﻦ ﺍﻟﻐﺮﻳــﺐ ﺃ ﹼﻥ ﻗﺎﻣــﻮﺱ ﺳــﺘﺮﻭﱋ ﺍﻹﳒﻠﻴﺰﻱ‪/‬ﺍﻟﻌﺒــﺮﻱ ﻳﹸﺘﺮﺟﻢ‬ ‫ﺑﺎﻟﻔﺮﻧﺴــﻴﺔ ‪ De‬ﻭﺑﺎﻹﳒﻠﻴﺰﻳــﺔ ‪ The‬ﻭﺍﻷﳌﺎﻧﻴــﺔ‬
‫)‪ (shimsho�n‬ﺃﻧﹼﻬﺎ ﲟﻌﻨﻰ ﺿﻮﺀ ﺍﻟﺸﻤﺲ ﺃﻳﻀﺎ ﹰ )‪.(sunlight‬‬
‫ﺣﺎﻓﻈــﺖ ﻋﻠــﻰ "ﺩﺍ" )‪ Das‬ﺃﻭ ‪ (Der‬ﹼ‬
‫ﺃﻣﺎ ﺑﻌﺾ‬
‫ﻭﺗﹸﻨﻄﻖ ﺑﺎﻟﻌﺒﺮﻱ שׁמשׁון‪ .‬ﺃﻱ ﺷﻤﺸﻮﻥ‪.‬‬
‫ﻟﻬﺠﺎﺗﻨﺎ ﻓﺘﻨﻄﻘﻬﺎ )ﺩ(‪.‬‬

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‫ﺍﳌﺴﻤﻰ ﻋﻨﺪﻫﻢ‬
‫ﹼ‬ ‫ﺍﳊﺮﺏ ﺑﻼ ﻫﻮﺍﺩﺓ ﻣﻊ ﺍﻟﺸﻴﻄﺎﻥ‬ ‫ﻣــﻦ ﺍﻷﺳــﺎﻃﻴﺮ ﺍﻟﺒﻄﻮﻟﻴﺔ ﺍﳌﺼﺮﻳﺔ‪ ،‬ﺃﺳــﻄﻮﺭﺓ‬ ‫ﻗﺒــﻞ ﺍﷲ ﻋﻠــﻰ ﺣــﺪﻭﺩﻩ‪ ،‬ﻭﺷــﺮﻳﻌﺘﻪ ﻣﺒﺪﺅﻫــﺎ‬
‫ﺍﻷﺏ ﺍﺑﻨﹶﻪ )ﺃﺑﻨﺎﺀﻩ(‪":‬ﻣﺎ‬
‫ﻳﻌﺪ ﻋﻨﺪ ﻋﺮﺏ ﻭﺍﺩﻱ ﺍﻟﻨﻴﻞ "ﺳﻴﺖ"‪ ،‬ﻓﺤﲔ ﻳﺴﺄﻝ ﹸ‬ ‫ﹼ‬ ‫"ﺃﻭﺯﻳﺮﻳﺲ" ﺍﻟﺬﻱ‬ ‫ﺳــﺒﻘﺖ ﻣﻮﺳــﻰ‬
‫ﹾ‬ ‫)ﺍﻟﻨﻔــﺲ ﺑﺎﻟﻨﻔﺲ( ﻭﻗﺪ‬
‫ﺃﻧﺒﻞ ﻣﺎ ﺗﻨﻮﻭﻥ ﻓﻌﻠﻪ ﻣﻊ ﺍﻟﺸــﻴﻄﺎﻥ؟ ﻓﻴﻘﻮﻟﻮﻥ‪:‬‬
‫ﹶ‬ ‫ﺑﻄــﻼ ﺛﻘﺎﻓﻴﺎ ﻋ ﹼﻠﻤﻬﻢ ﻓﻨﻮﻥ ﺍﻟﺰﺭﺍﻋﺔ ﻭﺍﻷﺷــﻐﺎﻝ‬ ‫ﺑﺄﺭﺑﻌﺔ ﻗــﺮﻭﻥ ﻭﻗﺒــﻞ ﺻﻴﺎﻏﺔ ﺍﻟﺘﻮﺭﺍﺓ ﺑﺨﻤﺴــﺔ‬
‫ﻋﺸــﺮ ﻗﺮﻧﺎ‪ ،‬ﻭﻫﻲ ﻋــﲔ ﺍﻟﺸــﺮﻳﻌﺔ ﺍﳌﻜﺘﻮﺑﺔ ﻓﻲ ﺍﳌﻌﺪﻧﻴﺔ‪ ،‬ﻓﺤﻀﺎﺭﺓ ﻭﺍﺩﻱ ﺍﻟﻨﻴﻞ ﺑﺪﺃﺕ ﺑﺈﺩﺭﻳﺲ ﻣﻊ ﻧﺤﺎﺭﺑــﻪ ﺑﻀﺮﺍﻭﺓ ﻭﻧﻨﺘﻘﻢ ﻣﻨــﻪ ﺟﺰﺍ ﹰﺀ ﳌﺎ ﻓﻌﻞ ﻓﻲ‬ ‫ﻭﺭﺣﻠﺘﻬﻤــﺎ ﺿــﺪ‬ ‫ﺗﺪﻭﺭ ﺃﺳــﺎﻃﻴﺮ ﺍﻷﺑﻄﺎﻝ ﺣﻮﻝ ﺷﺨﺼﻴﺎﺕ ﺻﺎﳊﺔ‬
‫ﺿﻤﻨﺘﻬﺎ ﻣﺪ ﹼﻭﻧﺎﺕ ﺍﻟﺘﻮﺭﺍﺓ ﺇﻳﺰﻳﺲ ﻭﺃﻭﺯﻳﺮﻳﺲ‪ ،‬ﻭﻗــﺪ ﻛﺎﻥ ﻟﻬﺆﻻﺀ ﺍﻟﺜﻼﺛﺔ ﻓﻌﻼﹰ ﺃﺑﻮﻳﹾﻨﺎ"‪ ،‬ﻭﻗﺪ ﺃﺻﺒﺢ ﺃﻭﺯﻳﺮﻳﺲ ﺳ ﹼﻴﺪ ﺍﳊﺎﻛﻤﲔ ﻓﻲ‬
‫ﻛﺘﺎﺏ ﻣﻮﺳــﻰ‪ ،‬ﻭﺍﻟﺘﻲ ﹼ‬ ‫ﺗﺮﻛﺖ ﺑﺼﻤﺎﺕ ﺑﺎﺭﺯﺓ ﻓﻲ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﻘﺪﱘ ﻛﺎﻷﻧﺒﻴﺎﺀ ﺍ‪‬ﺎﻃﺮ ﺛﻢ ﺑﻄﻮﻻﺕ‬
‫ﹲ‬
‫ﻓﻀــﻞ ﻋﻠﻰ ﺍﻟﻌﺎﻟﹶﻢ ﺑﺄﺳــﺮﻩ ﺑﻨﺸــﺮﻫﻢ ﺍﻟﻌﻠﻮﻡ ﳑﻠﻜﺔ ﺍﳌﻮﺗﻰ ﻳﺘﻮ ﹼﻟﻰ ﺣﺴــﺎﺏ ﺍﳌﻮﺗﻰ ﺣﻴﺚ ﻳﺠﺎﺯﻱ‬ ‫ﺻﺤﺘﻬﺎ ﻭﺃﻧﹼﻬﺎ ﻣﻦ‬
‫ﺍﳌﻮﺟﻮﺩﺓ‪ ،‬ﻭﺃﺷــﺎﺭ ﺍﻟﻘﺮﺁﻥ ﺇﻟﻰ ﹼ‬ ‫ﻭﺍﳌﻠــﻮﻙ‪ ،‬ﻭﳝﻜﻨﻨــﺎ ﻣــﻦ ﺧــﻼﻝ ﻫﺬﻩ ﺍﻷﺳــﺎﻃﻴﺮ ﺟﻠﺠﺎﻣﺶ ﺑﺤﺜﺎ‬
‫ﺃﺳﺲ ﺣﻀﺎﺭ ﹰﺓ ﻓﻲ ﻣﺼﺮ ﻓﻲ ﺍﻷﺧﻴﺎﺭ ﻭﻳﻌﺎﻗﺐ ﺍﻷﺷــﺮﺍﺭ‪ ،‬ﻓﻘــﺪ ﻛﺎﻧﺖ ﺍﻟﻌﻘﻴﺪﺓ‬ ‫ﻭﺍﺿﻊ ﺑﺸﺮﻱ‪) :‬ﻭﹶ ﹶﻛ ﹶﺘ ﹾﺒﻨﹶﺎ ﺍﻹﻧﺴﺎﻧ ﹼﻴﺔ‪ ،‬ﻓﻬﻢ ﻣﻦ ﹼ‬
‫ﹴ‬ ‫ﺗﻌﺎﻟﻴﻢ ﺍﻟﺴﻤﺎﺀ ﻻ ﺑﻨﺤﻮ‬ ‫ﺍﻟﺘﻌ ﹼﺮﻑ ﻋﻠﻰ ﻣﻔﻬﻮﻡ ﺍﻟﺒﻄﻮﻟﺔ ﻋﻨﺪ ﺍﻟﺸــﻌﻮﺏ ﻋﻦ ﺃﺭﺽ ﺍﳋﻠﻮﺩ‪.‬‬
‫ﺲ()ﺍﳌﺎﺋﺪﺓ‪ (٤٥:‬ﺍﻷﻟﻒ ﺍﳋﺎﻣﺲ ﻗﺒﻞ ﺍﳌﻴﻼﺩ‪ ،‬ﻋ ﹼﻠﻤﻮﺍ ﺍﻟﻨﺎﺱ ﺍﻟﺰﺭﺍﻋﺔ ﺍﳌﺼﺮﻳﺔ ﺍﻟﻘﺪﳝﺔ ﺗﺆﻣﻦ ﺑﺎﻟﺒﻌﺚ ﻭﺍﳊﺴﺎﺏ‪ ،‬ﻭﻛﺎﻥ‬ ‫ﺲ ﺑﹺﺎﻟ ﱠﻨ ﹾﻔ ﹺ‬‫ﻴﻬﺎ ﺃ ﹶ ﱠﻥ ﺍﻟ ﱠﻨ ﹾﻔ ﹶ‬
‫ﹶﻋﻠﹶ ﹾﻴ ﹺﻬ ﹾﻢ ﹺﻓ ﹶ‬ ‫ﻭﻣﻨﻬﺎ ﺃﺳــﺎﻃﻴﺮ ﺍﳌﻠﻚ ﺍﻟﻌﺎﺩﻝ‬ ‫ﺍﻟﻘﺪﳝﺔ ﻭﻃﺒﻴﻌﺘﻬﺎ ﻭﺍﺭﺗﺒﺎﻃﻬﺎ ﺑﺎﻟﻌﺎﻟﻢ ﺍﻟﻔﻮﻗﻲ‬
‫ﻭﺗﻌﺪ ﺷﺎﻫﺪﺍ ﻋﻠﻰ ﻫﻨــﺎﻙ ﻭﺍﳌﻼﺣــﺔ ﻭﺍﻟﻜﺘﺎﺑــﺔ ﻭﺍﳊﺴــﺎﺏ ﻭﺍﻟﻔﻠﻚ ﻟﻠﻌﻘﺎﺋــﺪ ﺍﳉﻨﺎﺋﺰﻳــﺔ ﻭﺍﻻﺣﺘﻔﺎﺀ ﺑﺎﳌﻮﺗــﻰ ﻣﻜﺎﻧﺔ‬ ‫ﹼ‬ ‫‪ ،‬ﻓﺸــﺮﻳﻌﺘﻪ ﺷــﺮﻳﻌﺔ ﺃﻧﺒﻴﺎﺀ‪،‬‬ ‫ﻭﺍﻟﻘــﻮﺓ ﺍﻟﺮ ﹼﺑﺎﻧﻴﺔ‪ ،‬ﺇﺫ ﺍﻟﺒﻄﻮﻟــﺔ ﺗﺆ ﹼﺛﺮ ﻓﻲ ﺍﳊﻀﺎﺭﺓ ﺍﻟﺒﺎﺑﻠــﻲ ﺣﻤﻮﺭﺍﺑﻲ‪ ،‬ﺍﻟﺬﻱ ﻳﻘﻮﻝ ﻋﻨﻪ ﻭﻳﻞ ﺩﻳﻮﺭﺍﻧﺖ‬
‫ﻛﺒﻴﺮﺓ ﻋﻨﺪﻫﻢ‪ ،‬ﺗﺴــﺮﺩ ﺍﻷﺳــﻄﻮﺭﺓ ﻣﺸــﻬﺪ ﻣﺎ‬ ‫ﺎﻧﻲ ﻓﻲ ﺣﻀــﺎﺭﺍﺕ ﺍﻷﺭﺽ ﻭﺍﳌﻬﻦ ﺍﻟﺼﻨﺎﻋ ﹼﻴــﺔ‪ ،‬ﻭﻋﻤﻠﻮﺍ ﻋﻠﻰ ﻧ ﹾﺒﺬ ﺍﻟﻬﻤﺠ ﹼﻴﺔ‬
‫ﺣﻀــﻮﺭ ﺍﻟﺘﻌﻠﻴــﻢ ﺍﻟﺮ ﹼﺑ ﹼ‬ ‫ﻣﺮﺩﻭﺥ ﺍﻟــﺮﺏ ﺍﳌﻮﻛﻞ‬ ‫ﻓﻲ ﻛﺘﺎﺑــﻪ "ﻗﺼﺔ ﺍﳊﻀﺎﺭﺓ"‪" :‬ﻧﺴــﺘﻄﻴﻊ ﺃﻥ‬ ‫ﺑﺸــﻜﻞ ﻛﺒﻴــﺮ ﺑــﻞ ﺇﻧﹼﻬــﺎ ﻓــﻲ ﺍﻟﻘــﺪﱘ ﺻﺎﻧﻌﺔ‬
‫ﺑﻌﺪ ﻣــﻮﺕ "ﺃﻭﺯﻳﺮﻳــﺲ" ﻭﺭﺣﻠﺘﻪ ﺇﻟــﻰ ﺩﺍﺭ ﺍﻷﻣﻦ‬ ‫ﻭﺗﺄﺳــﻴﺲ ﻧﻈﺎﻡ ﺍﻷﺳــﺮﺓ ﻭﺍﳌﺪﻧﻴﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪،‬‬ ‫ﺍﻟﻌﺮﺑ ﹼﻴﺔ‪.‬‬ ‫ﺑﺎﻹﻧﺴــﺎﻥ ﻋﻨــﺪ ﺍﻟﺒﺎﺑﻠﻴــﲔ‪ ،‬ﻭﻗــﺪ‬ ‫ﺍﳊﻀﺎﺭﺓ ﻭﺍﳌﺪﺍﻓﻌﺔ ﻋﻦ ﺍﻟﻘﻀﺎﻳﺎ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﻟﻬﺎ ﻧﺘﺨ ﹼﻴﻠــﻪ ﺷــﺎﺑﺎ ﻳﻔﻴــﺾ ﺣﻤﺎﺳــﺔ ﻭﻋﺒﻘﺮﻳــﺔ‪،‬‬
‫ﻭﻣﻘــ ﹼﺮ ﺍﻷﺭﻭﺍﺡ ﻭﻋﺎﻟﹶﻢ ﺍﳌﻮﺗﻰ ﺣﻴﺚ ﻳﹸﻘﻴﻢ ﹸﻣﻨﺘﻈﺮﺍ ﹰ‬ ‫ﺯﻭﺟﺔ ﺃﻭﺯﻳﺮﻳﺲ ﻫﻲ ﺍﻟﺮ ﹼﺑﺔ ﺇﻳﺰﻳﺲ ﺷــﺎﺭﻛﺘﻪ ﺣﻜﻢ‬ ‫ﻭﻣﻨﻬــﺎ ﺃﺳــﻄﻮﺭﺓ ﺳــﺮﺟﻮﻥ ﺍﻷﻛﺎﺩﻱ ﻗﺒﻞ ﺍﳌﻠﻚ‬ ‫ﺍﻟﻴﺪ ﺍﻟﻄﻮﻟﻰ ﻓﻲ ﺗﻜﺮﻳﺲ ﺍﳌﺒﺎﺩﺉ ﺍﻟﺴﺎﻣﻴﺔ‪ .‬ﻣﻦ ﻋﺎﺻﻔﺔ ﻫﻮﺟﺎﺀ ﻓﻲ ﺍﳊــﺮﺏ‪ ،‬ﻳﻘ ﹼﻠﻢ ﺃﻇﺎﻓﺮ ﺍﻟﻔﱳ‪ ،‬ﺃﻇﻬﺮﺕ ﺃﺳــﺎﻃﻴﺮ ﺍﳌﻠــﻚ ﺣﻤﻮﺭﺍﺑﻲ ﻣﻘــﺎﻡ ﻫﺬﺍ‬
‫ﺫ ﹼﺭﻳﺘﻪ ﻭﺷﻌﺒﻪ ﳊﺴﺎﺑﻬﻢ‪.‬‬ ‫ﻌﺪ‬
‫ﻣﺼــﺮ ﻭﻋﺎﻭﻧﺘــﻪ ﻓــﻲ ﻧﺸــﺎﻃﺎﺗﻪ ﺍﳋ ﹼﻴــﺮﺓ‪ ،‬ﻭﻳﹸ ﹼ‬ ‫ﻌــﺪ ﺑﺎﻧــﻲ ﺃﻭﻝ ﺇﻣﺒﺮﺍﻃﻮﺭﻳــﺔ‬
‫ﺣﻤﻮﺭﺍﺑــﻲ ﺍﻟــﺬﻱ ﻳﹸ ﹼ‬ ‫ﺃﻣﺜﻠﺔ ﺃﺳﺎﻃﻴﺮ ﺍﻷﺑﻄﺎﻝ ﺃﺳﻄﻮﺭﺓ ﺑﻄﻞ ﺍﻟﻄﻮﻓﺎﻥ ﻭﻳﻘﻄﻊ ﺃﻭﺻﺎﻝ ﺍﻷﻋﺪﺍﺀ ‪ ..‬ﻧﺸــﺮ ﻟﻮﺍﺀ ﺍﻟﺴﻼﻡ ‪ ..‬ﺍﻟﺮﺟﻞ ﺍﻟﻌﺎﺩﻝ ﺍﳊﻜﻴﻢ ﻭﺻﻠﺘﻪ ﺑﺎﻟﺴﻤﺎﺀ‬
‫ﻟﺸﻌﺐ ﻣﺼﺮﹺ ﺍﻟﻨﻴﻞ‬‫ﹺ‬ ‫ﺎﻧﻲ‬
‫ﻛﺄﺏ ﺭ ﹼﺑ ﹼ‬
‫ﹴ‬ ‫"ﺃﻭﺯﻳﺮﻳﺲ"‬ ‫ﻭﺣــﺪﺕ ﺍﳌﻨﻄﻘــﺔ ﺍﻟﺸــﻤﺎﻟﻴﺔ ﻟﻠﺠﺰﻳﺮﺓ‬
‫ﻋﺮﺑﻴــﺔ ﹼ‬ ‫"ﺃﺗﻮﻧﺎﺑﺸــﺘﻢ" ﻧﺒــﻲ ﺍﷲ ﻧﻮﺡ )ﻉ(‪ ،‬ﻭﻣﻨﻬﺎ ﻭﺃﻗﺎﻡ ﻣﻨﺎﺭ ﺍﻷﻣﻦ ﻭﺍﻟﻨﻈﺎﻡ ﺑﻔﻀﻞ ﺳﻔﺮ ﻗﻮﺍﻧﻴﻨﻪ ﻣــﻦ ﺧﻼﻝ ﻣﻬﻤﺎﺗﻪ ﺍﻟﺘﻲ ﺃ ﹼﺩﺍﻫﺎ ﺃﺛﻨﺎﺀ ﻣﻠﻜﻪ ﻭﺍﻟﺘﻲ‬
‫ﻣﻦ ﻛﺘﺎﺏ ﺍﻷﺳﻄﻮﺭﺓ ﺗﻮﺛﻴﻖ ﺣﻀﺎﺭﻱ‬ ‫ﻭﻫــﻮ ﲟﺜﺎﺑــﺔ ﺁﺩﻡ ﺍﻷﺏ ﺍﻷ ﹼﻭﻝ ﺍﳌﻌ ﹼﻠﻢ ﻟﻺﻧﺴــﺎﻧ ﹼﻴﺔ‪،‬‬ ‫ﺍﻟﻌﺮﺑﻴــﺔ‪" ،‬ﻓﺈﻧﹼﻪ ﺟﻌﻞ ﻣــﻦ ﻫﻴﺒﺘﻪ ﻭﻗﻮﺓ ﺣﻜﻤﻪ‬ ‫ﺗﻠﺘﻘــﻲ ﻓﻲ ﻣﻌﻈﻤﻬــﺎ ﻣﻊ ﻣﻬــﺎﻡ ﺍﻷﻧﺒﻴﺎﺀ)ﻉ(‪،‬‬ ‫ﺃﺳــﻄﻮﺭﺓ ﺟﻠﺠﺎﻣــﺶ ﻣﻠــﻚ ﺃﻭﺭﻭﻙ ﺍﻟﺴــﻮﻣﺮﻱ ﺍﻟﺘﺎﺭﻳﺨﻲ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻭﻗﺪ ﻛﺸﻔﺖ ﺍﻟﻨﻘﻮﺵ ﺍﻷﺛﺮﻳﺔ‬
‫ﹸﺴــﺠﻞ ﺍﻷﺳــﻄﻮﺭﺓ ﻓﻲ ﺟﺎﻧﺐ ﻣﻨﻬــﺎ ﻭﺻﻴﺔ‬
‫ﱢ‬ ‫ﻭﺗ‬ ‫ﺃﺩﺍﺓ ﺣﻘﻴﻘﻴﺔ ﺗﺸــﺎﺭﻙ ﻋﻤﻠﻴﺎ ﻓﻲ ﺭﻓﻊ ﺍﳊﻴﻒ ﻋﻦ‬ ‫ﻓﻲ ﻣﻠﺤﻤﺘﻪ ﺍﻟﻄﻮﻳﻠــﺔ ﻭﻣﻐﺎﻣﺮﺍﺗﻪ ﻣﻊ ﺻﺪﻳﻘﻪ ﺍﻟﺘــﻲ ﻋﺜﺮ ﻋﻠﻴﻬﺎ ﻓﻲ ﻣﺪﻳﻨﺔ ﺳــﻮﺱ ﻋﺎﻡ ‪ ١٩٠٢‬ﻭﺍﺳــﻢ ﺣﺎﻣﻮ‪ -‬ﺭﺍﺑﻲ ﻳﻌﻨﻲ ﻣﺤﺎﻣــﻲ ﹼ‬
‫ﺍﻟﺮﺏ‪ ،‬ﻛﻤﺎ‬
‫ﺍﻷﺏ ﺍﳌﹸﻌﻠﱢﻢ ﺍﻷﺧﻴﺮﺓ ﻷﺑﻨﺎﺋﻪ "ﺣﻮﺭﺱ"‪ ،‬ﺑﺈﺷﻌﺎﻝ‬
‫ﹺ‬ ‫ﺍﳌﻈﻠﻮﻣﲔ‪ ،‬ﻭﻓﻲ ﺃﺧﺬ ﺍﳊﻖﹼ ﻣﻦ ﺍﻟﻈﺎﳌﲔ‪.‬‬ ‫ﺃﻧﻜﻴــﺪﻭ ﺍﻟــﺬﻱ ﻳﻘﺎﺳــﻢ ﺟﻠﺠﺎﻣــﺶ ﺍﻟﺒﻄﻮﻟﺔ ﻭﺟﻪ ﺍﳌﻠــﻚ ﺣﻤﻮﺭﺍﺑﻲ ﻭﻫﻮ ﻳﺘﻠﻘــﻰ ﺍﻟﻘﻮﺍﻧﲔ ﻣﻦ ﻧﻘــﻮﻝ ﻓﻲ ﻳﻮﻣﻨﺎ ﺣﺎﻣــﻲ ﺍﻟﺪﻳــﻦ‪ ،‬ﺃ ﹾﻱ ﺍﳊﺎﺭﺱ ﻣﻦ‬

‫‪ ،‬ﻓﺈﺫﺍ ﻣﺎ ﻭﺭﺩﺕ ﺳﻨﺔ ﺃﻭ ﺣﻜﻢ‪ ،‬ﻓﻲ ﻃﺮﻳﻘﺔ ﻟﺒﺎﺱ‪،‬‬ ‫ﻭﻣﻨﻬﺎ ﻣﺎ ﻳﻌﺎﻟﺞ ﺍﳌﺘﻐﻴﺮ ‪ ،‬ﻭﻫﻲ ﺃﺣﻮﺝ ﻣﺎ ﻳﻜﻮﻥ‬ ‫ﺍﻹﺣﺴﺎﻥ‪ ،‬ﻭﺇﺫﺍ ﻛﻨﺎ ﻧﻔﻬﻢ ﺍﳉﻨﺔ ﻣﺜﻼ ﻋﻠﻰ ﻏﻴﺮ‬ ‫ﻋﻠﻴﻪ ‪ ،‬ﻭﺗﺘﺠﺎﻫﻠﻪ ﺳﺘﻜﻮﻥ ﺿﺎﻟﺔ ﻣﻀﻠﺔ ‪ ،‬ﺑﻞ ﻫﻮ‬ ‫ﺇﻥ ﺍﻟﺘﺠﺪﻳﺪ ﻛﻤﺎ ﻫﻮ ﺿﺮﻭﺭﻱ ﻓﻬﻮ ﺷﺪﻳﺪ ﺍﳋﻄﻮﺭﺓ‬
‫ﺃﻭ ﺯﻭﺍﺝ‪ ،‬ﺃﻭ ﻋﺰﺍﺀ‪ ،‬ﺃﻭ ﻃﻌﺎﻡ‪ ،‬ﺃﻭ ﺭﻳﺎﺿﺔ‪ ،‬ﺃﻭ ﺟﻠﺴﺔ‪،‬‬ ‫ﻭﺟﻬﻬﺎ‪ ،‬ﻓﺈﻥ ﺫﻟﻚ ﺳﻴﻮﺟﻪ ﺳﻠﻮﻛﻨﺎ ﻓﻲ ﺍﻻﲡﺎﻩ ﺍﳊﺎﻝ ﺇﻟﻰ ﺗﺮﻙ ﻣﺘﻐﻴﺮﺍﺗﻬﺎ‪ ،‬ﺍﻟﺘﻲ ﻟﻢ ﺗﻌﺪ ﻣﻨﺎﺳﺒﺔ‬ ‫ﺃﻳﻀﺎ ﹰ ‪ ،‬ﻷﻧﻪ ﻋﻠﻰ ﺿﺮﻭﺭﺗﻪ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﺳﻠﻴﻤﺎ ﹰ ﺍﳌﻬﻴﻤﻦ‪ ،‬ﻭﻫﻮ ﺍﻟﺪﻟﻴﻞ ﻭﺍﳌﺮﺷﺪ‪ ،‬ﻭﺇﻟﻴﻪ ﻳﺤﺘﻜﻢ‪ ،‬ﻭﻣﻨﻪ‬
‫ﺍﳋﺎﻃﺊ‪ ،‬ﻓﻨﻜﻮﻥ ﻛﺎﻟﺴﺎﺋﺮ ﻋﻠﻰ ﻏﻴﺮ ﺍﻟﻄﺮﻳﻖ ﻻ ﳌﺎ ﳊﻘﻬﺎ ‪ ،‬ﻓﻤﺎ ﻛﻞ ﻣﺮﻭﻱ ﻣﻦ ﺍﻟﺴﻨﺔ ﻳﺴﺘﺤﻖ ﻭﻣﺎ ﺷﺎﺑﻪ ﺫﻟﻚ‪ ،‬ﻓﺈﻥ ﻫﺬﺍ ﻻ ﻳﻌﻨﻲ ﺇﻻﹼ ﺃﻧﻬﺎ ﺧﻴﺎﺭ‬ ‫ﻳﺤﺎﻓﻆ ﻋﻠﻰ ﺍﳌﻌﺎﻟﻢ ﺍﻟﺼﺤﻴﺤﺔ‪ ،‬ﻭﺍﳌﻜﻮﻧﺎﺕ ﻳﺴﺘﻨﺒﻂ‪ ،‬ﻭﻓﻘﺎ ﹰ ﳌﻨﺎﻫﺞ ﺟﺪﻳﺪﺓ ﻣﺒﺪﻋﺔ‪ ،‬ﺗﺜﻮﺭ ﺍﻟﻘﺮﺁﻥ‪،‬‬
‫ﺍﳋﻠﻮﺩ ‪ ،‬ﻷﻧﻬﺎ ﻗﺪ ﺗﻜﻮﻥ ﺧﻄﺎﺑﺎ ﹰ ﻣﻨﺎﺳﺒﺎ ﹰ ﻟﻈﺮﻓﻪ‪ ،‬ﻣﻦ ﺑﲔ ﺧﻴﺎﺭﺍﺕ ﻛﺎﻧﺖ ﻣﺘﺪﺍﻭﻟﺔ‪ ،‬ﻭﺟﻪ ﺍﻟﺸﺎﺭﻉ‬ ‫ﺗﺰﻳﺪﻩ ﻛﺜﺮﺓ ﺍﻟﺴﻴﺮ ﺇﻻﹼ ﺑﻌﺪﺍ ﹰ‪.‬‬ ‫ﺍﻟﺴﻠﻴﻤﺔ ﻟﻬﻮﻳﺘﻨﺎ ﻭﺭﺳﺎﻟﺘﻨﺎ‪ ،‬ﻭﺃﻣﺎ ﺇﺫﺍ ﺍﻣﺘﺪ ﻭﺗﺘﺪﺑﺮﻩ ﺗﺪﺑﺮ ﺍﻟﻔﺎﺣﺺ‪.‬‬
‫ﻟﻮﺍﺣﺪ ﻣﻨﻬﺎ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻹﺭﺷﺎﺩ ‪ ،‬ﻭﻟﻜﻦ ﻫﺬﺍ‬ ‫ﻫﺬﺍ ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﻓﻬﻤﻨﺎ ﻟﻬﺎ ﺧﺎﻃﺌﺎﹰ‪ ،‬ﺃﻭ ﺗﻜﻮﻥ‬ ‫ﻭﺍﻟﺘﺠﺪﻳﺪ ﻳﻨﺒﻐﻲ ﺃﻥ ﳝﺘﺪ‪ ،‬ﳌﺎ ﺟﻤﺪ ﻣﻦ ﻓﻬﻢ‬ ‫ﺑﺎﻟﺘﺤﺮﻳﻒ ﻟﻬﺎ‪ ،‬ﻓﺴﻴﻜﻮﻥ ﺍﻟﺘﺠﺪﻳﺪ ﺑﻮﺍﺑﺔ ﻭﺍﻟﻌﺒﺎﺩﺍﺕ ﻣﻦ ﺛﻮﺍﺑﺖ ﻫﺬﻩ ﺍﻷﻣﺔ‪ ،‬ﺧﺎﺭﺟﺔ ﻋﻦ ﻧﻄﺎﻕ‬
‫ﺍﻟﻠﺒﺎﺱ ﺳﻴﻨﻘﺮﺽ‪ ،‬ﻭﺗﻠﻚ ﺍﻟﻌﺎﺩﺍﺕ ﺳﺘﺘﺒﺪﻝ‪،‬‬ ‫ﻋﻠﻤﺎﺀ ﺍﻷﻣﺔ ﻋﻠﻰ ﻣﺎ ﺳﺒﻖ ﻭﺃﻥ ﻗﻴﻞ ‪ ،‬ﺣﺘﻰ ﻣﻜﺬﻭﺑﺔ ﻭﻣﺎ ﺃﻛﺜﺮ ﻣﺎ ﻛﺬﺑﻮﺍ ﻋﻠﻴﻪ ) ﺹ(‪.‬‬ ‫ﺍﻟﺘﺠﺪﻳﺪ‪ ،‬ﻣﻮﻗﻮﻓﺔ ﻋﻠﻰ ﻣﺎ ﺟﺎﺀﺕ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﺮﺳﻮﻝ‬ ‫ﻭﺍﺳﻌﺔ ﻹﻓﺴﺎﺩ ﺟﺪﻳﺪ ﺗﻔﻘﺪ ﻓﻴﻪ ﺍﻷﻣﺔ ﻣﺎ‬
‫ﻭﺍﻟﺘﺠﺪﻳﺪ ﻳﻄﺎﻝ ﺍﻟﺘﺸﺮﻳﻌﺎﺕ ﻓﻲ ﻛﺜﻴﺮ ﻣﻦ ﻭﺳﺘﺄﺗﻲ ﺧﻴﺎﺭﺍﺕ ﻏﻴﺮﻫﺎ ﺟﺪﻳﺪﺓ‪ ،‬ﻟﻴﺴﺖ ﺑﺪﻋﺔ‬ ‫ﺻﺎﺭﺕ ﺃﻗﻮﺍﻝ ﺍﻷﻭﺍﺋﻞ ﺳﻨﺔ‪ ،‬ﺑﺪﻋﻮﻯ ﺃﻧﻬﺎ ﻗﻮﻝ ﺧﻴﺮ‬ ‫ﺗﺒﻘﻰ ﻣﻦ ﻣﻌﺎﳌﻬﺎ ﻭﻣﻜﻮﻧﺎﺗﻬﺎ ‪ ،‬ﺃﻭ ﺗﻘﺘﺘﻞ ﺍﻷﻋﻈﻢ ‪ ،‬ﻻ ﻳﺠﻮﺯ ﺗﺒﺪﻳﻠﻬﺎ ﺃﻭ ﺇﻟﻐﺎﺅﻫﺎ‪ .‬ﻭﺍﻷﺧﻼﻕ‬
‫ﻭﻻ ﺣﺮﺍﻣﺎﹰ‪ ،‬ﺑﻞ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﺘﺨﻴﺮ ﻣﻨﻬﺎ ﻣﺎ ﻫﻮ‬ ‫ﺍﻟﻘﺮﻭﻥ‪ ،‬ﻭﺃﻧﻬﻢ ﻛﺎﻧﻮﺍ ﺃﺩﺭﻯ ﺑﺎﻟﻈﺮﻭﻑ ﺍﻟﺸﺮﻋﻴﺔ ﺟﺰﺋﻴﺎﺗﻬﺎ ﺍﻟﺘﻲ ﻣﻸﺕ ﻛﺘﺐ ﺍﻟﻔﻘﻪ ‪ ،‬ﻓﺎﻟﺜﺎﺑﺖ‬ ‫ﻓﻴﻪ ‪ ،‬ﺃﻭ ﲤﻮﺕ ﺑﻪ ﺟﺬﻭﺭ ﺍﻟﺘﺠﺪﻳﺪ ﻭﺭﺟﺎﻟﻪ ﺍﻟﻔﺎﺿﻠﺔ ﻫﻲ ﻣﻦ ﺛﻮﺍﺑﺖ ﻫﺬﻩ ﺍﻷﻣﺔ‪ ،‬ﻻ ﻳﺠﻮﺯ‬
‫ﻣﻦ ﺍﻟﺘﺸﺮﻳﻊ ﻫﻮ ﻣﺎ ﺃﺛﺒﺘﻪ ﺍﻟﻘﺮﺁﻥ ‪ ،‬ﻭﺍﻟﻔﻬﻢ ﻓﻴﻪ ﻣﻨﺎﺳﺐ ﻟﺜﻘﺎﻓﺘﻨﺎ ﻓﻲ ﺃﺻﻮﻟﻬﺎ ﻭﻣﺰﺍﺟﻬﺎ ﺍﻟﻌﺎﻡ‬ ‫ﻭﺍﻟﺘﺸﺮﻳﻌﻴﺔ ‪ ،‬ﺇﻥ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻗﺎﺋﻢ ﻋﻠﻰ ﻓﻬﻢ‬ ‫ﻭﻳﻔﻘﺪﻭﻥ ﺍﻟﺜﻘﺔ ﻓﻲ ﺃﻧﻔﺴﻬﻢ ﻭﺗﻔﻘﺪ ﲡﺎﻫﻠﻬﺎ‪ ،‬ﻭﻟﻜﻦ ﻣﻦ ﺍﳌﻤﻜﻦ ﺗﻄﻮﻳﺮﻫﺎ‪ ،‬ﻭﺍﻹﺿﺎﻓﺔ‬
‫ﺧﺎﻃﺊ ﻟﻨﺪﺍﺀ ﺍﻟﻘﺮﺁﻥ ‪ ،‬ﻭﳋﻄﺎﺑﻪ ﻓﻜﺄﻧﻨﺎ ﻳﻨﺒﻐﻲ ﺃﻥ ﻣﻔﺘﻮﺡ ‪ ،‬ﻭﺍﻟﺜﺎﺑﺖ ﻣﻦ ﺗﺸﺮﻳﻌﺎﺕ ﺍﻟﺴﻨﺔ ﻫﻮ ﻣﺎ ‪.‬ﺃﻣﺎ ﺍﻟﻨﻈﻢ ﺍﻟﺴﻴﺎﺳﻴﺔ ﻭﺍﻹﺩﺍﺭﻳﺔ ﻭﺍﻻﻗﺘﺼﺎﺩﻳﺔ‬ ‫ﺇﻟﻴﻬﺎ ﳑﺎ ﻫﻮ ﺃﺳﻤﻰ‬ ‫ﺍﻷﻣﺔ ﺍﻟﺜﻘﺔ ﺑﻬﻢ‪.‬‬
‫ﻛﺎﻥ ﺑﻴﺎﻧﺎ ﹰ ﻟﺜﻮﺍﺑﺖ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﻔﻬﻢ ﻓﻴﻪ ﻣﻔﺘﻮﺡ ﻭﺍﻟﺘﺮﺑﻮﻳﺔ ﻭﻏﻴﺮﻫﺎ‪ ،‬ﻓﺎﳉﻤﻮﺩ ﻋﻠﻰ ﻣﺎ ﺟﺎﺀﺕ ﺑﻪ‬ ‫ﻧﺴﺘﻤﻊ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﺧﻼﻝ ﺃﻭﻝ ﺍﻟﺴﺎﻣﻌﲔ ‪ ،‬ﻭﺍﳊﻖ‬ ‫ﻓﺎﻟﺘﺠﺪﻳﺪ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﻣﺨﻠﺼﲔ ﺻﺎﺩﻗﲔ ﻭﻋﻘﺎﺋﺪ ﺍﻹﳝﺎﻥ ﺑﺎﷲ ﻭﻣﻼﺋﻜﺘﻪ ﻭﻛﺘﺒﻪ ﻭﺭﺳﻠﻪ‬
‫ﺍﻟﺴﻨﺔ ﺃﻭ ﻓﻌﻠﻪ ﺍﻷﻭﺍﺋﻞ‪ ،‬ﻫﻮ ﺟﻬﻞ ﺑﺎﳌﻘﺎﺻﺪ‪،‬‬ ‫ﺃﻥ ﻛﻞ ﺟﻴﻞ ﻣﻄﻠﻮﺏ ﻣﻨﻪ ﺃﻥ ﻳﻘﺮﺃﻩ ﻭﻛﺄﻧﻪ ﻳﺘﻨﺰﻝ ﺃﻳﻀﺎ ﹰ ‪ ،‬ﺃﻣﺎ ﻣﺎ ﻳﺘﻐﻴﺮ ﻣﻊ ﺍﻟﺰﻣﺎﻥ ﻓﻴﻨﺒﻐﻲ ﺃﻥ‬ ‫ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻻ ﻧﻘﺎﺵ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺍﻟﻨﻘﺎﺵ ﻓﻴﻬﺎ‬ ‫ﺃﺣﺮﺍﺭ‪ ،‬ﺻﺎﳊﲔ ﻓﻲ ﺃﻧﻔﺴﻬﻢ ﻭﺃﺧﻼﻗﻬﻢ‬
‫ﻋﻠﻴﻪ ﺗﻮﺍﹰ‪ ،‬ﻓﻴﺮﺍﻩ ﺑﻌﲔ ﻋﺼﺮﻩ ﻻ ﺑﻌﲔ ﺍﻟﻘﺮﻭﻥ ﻳﺘﻐﻴﺮ ﺣﻜﻤﻪ ‪ ،‬ﻓﻠﻜﻞ ﺣﻜﻢ ﻣﻮﺿﻮﻉ ﻓﺈﺫﺍ ﺗﻐﻴﺮ ﻭﺟﻤﻮﺩ ﻋﻠﻰ ﺍﳌﻮﺭﻭﺙ‪ ،‬ﻓﻬﺬﻩ ﺍﻟﺴﺎﺣﺔ ﺍﻟﻮﺍﺳﻌﺔ‬ ‫ﻳﺤﻤﻠﻮﻥ ﻫﻤﻮﻡ ﺍﻟﻨﺎﺱ‪ ،‬ﻣﻔﺘﻮﺡ ‪،‬ﻷﻥ ﺍﻟﺘﺠﺪﻳﺪ ﻳﻨﺒﻐﻲ ﺃﻥ ﳝﺘﺪ ﻟﺘﺼﺤﻴﺢ‬ ‫ﻭﺳﻠﻮﻛﻬﻢ‪.‬‬
‫ﺍﻷﻭﻟﻰ ‪ ،‬ﻭﺫﻟﻚ ﺩﻭﻥ ﺃﻥ ﻳﺘﺠﺎﻫﻞ ﺫﻟﻚ ﺍﻟﺰﻣﺎﻥ ﺍﳌﻮﺿﻮﻉ ﻭﻟﻮ ﻓﻲ ﻭﺟﻪ ﺃﻣﻜﻦ ﺗﻐﻴﺮ ﺍﳊﻜﻢ ﺑﻞ ﻫﻲ ﻧﺒﺾ ﺍﻟﺘﻐﻴﻴﺮ‪ ،‬ﻭﺗﺜﺒﻴﺘﻬﺎ ﻋﻠﻰ ﺃﻣﻮﺭ ﻣﺤﺪﺩﺓ‬ ‫ﻛﻞ ﻓﻬﻢ ﺧﺎﻃﺊ‪ ،‬ﺳﻮﺍ ﹰﺀ ﻓﻲ ﺍﻟﺜﻮﺍﺑﺖ ﺃﻭ ﺍﳌﺘﻐﻴﺮﺍﺕ‪،‬‬ ‫ﻗﻮﺍﻣﲔ ﺑﺨﺪﻣﺘﻬﻢ‪ ،‬ﻣﻨﺪﻣﺠﲔ ﻻ ﻣﻨﻌﺰﻟﲔ‪،‬‬
‫ﻫﻮ ﺍﳌﻮﺕ ﻭﺍﻟﺘﺨﻠﻒ‪ ،‬ﻭﻟﻢ ﻳﺠﻌﻞ ﺍﻹﺳﻼﻡ ﻟﻬﺎ ﻣﻦ‬ ‫ﻭﺟﺐ ﺫﻟﻚ ﺿﻤﻦ ﺍﻷﺻﻮﻝ ﻭﺍﻟﺜﻮﺍﺑﺖ ‪.‬‬ ‫ﻭﻇﺮﻭﻓﻪ‪ ،‬ﻭﺗﻮﺟﻴﻬﺎﺕ ﻣﺒﻠﻐﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬ ‫ﻟﻴﺴﻮﺍ ﻣﻦ ﺍﻟﻨﺨﺐ ﺍﳌﻨﻌﺰﻟﺔ‪ ،‬ﻭﻻ ﺍﻟﺬﻳﻦ ﻻ ﺫﻟﻚ ﺃﻥ ﺗﺼﺤﻴﺢ ﻓﻬﻢ ﺍﻟﺜﻮﺍﺑﺖ ﻻ ﻳﻨﻔﻲ ﺛﺒﻮﺗﻬﺎ‪،‬‬
‫ﻭﺍﻟﺘﺠﺪﻳﺪ ﻳﺠﺐ ﺃﻥ ﻳﻄﺎﻝ ﺍﻟﻌﺎﺩﺍﺕ ﻭﺍﻟﺘﻘﺎﻟﻴﺪ ﺍﻟﻀﻮﺍﺑﻂ ﺇﻻﹼ ﺍﳋﻂ ﺍﻟﻌﺮﻳﺾ‪.‬‬ ‫ﻭﺁﻟﻪ ‪ ،‬ﻭﻟﻜﻦ ﺩﻭﻥ ﺃﺧﺬ ﺃﻗﻮﺍﻝ ﺍﻟﺴﻠﻒ ﻗﻮﺍﻧﲔ‪.‬‬ ‫ﻳﻠﺘﻘﻮﻥ ﺍﳉﻤﻬﻮﺭ‪ ،‬ﻭﻻ ﻳﺤﻤﻠﻮﻥ ﻫﻤﻬﻢ‪ .‬ﻭﻟﻮ ﺑﻞ ﻫﻮ ﻣﻦ ﺍﻷﻭﻟﻮﻳﺎﺕ ‪ ،‬ﻷﻥ ﺍﻟﺜﻮﺍﺑﺖ ﺍﳌﻐﻠﻮﻃﺔ‪ ،‬ﺗﻮﻟﺪ‬
‫ﻭﺍﻟﺘﺠﺪﻳﺪ ﻳﻄﺎﻝ ﻣﺎ ﺧﹸ ﻠﺪ ﻣﻦ ﻣﺮﻭﻳﺎﺕ ﺍﻟﺴﲍ‪ ،‬ﻭﺍﻷﻋﺮﺍﻑ‪ ،‬ﺍﻟﺘﻲ ﲤﺎﻫﺖ ﻣﻊ ﺍﳊﻜﻢ ﺍﻟﺸﺮﻋﻲ‬ ‫ﻛﺎﻧﺖ ﺍﻟﺮﺳﻞ ﻫﻜﺬﺍ‪ ،‬ﳌﺎ ﺍﺳﺘﻄﺎﻋﺖ ﺃﻥ ﺗﻐﻴﺮ ﻓﻜﺮﺍ ﹰ ﻣﻐﻠﻮﻃﺎﹰ‪ ،‬ﻓﺈﺫﺍ ﻛﻨﺎ ﻧﻔﻬﻢ ﺧﻠﻘﺎ ﹰ ﻣﻦ ﺍﻷﺧﻼﻕ‪،‬‬
‫ﺟﻤﻌﻴﺔ ﺍﻟﺘﺠﺪﻳﺪ ﺍﻟﺜﻘﺎﻓﻴﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‬ ‫ﻭﺟﻌﻞ ﺣﺎﻛﻤﺎ ﹰ ﻋﻠﻰ ﺍﻟﻘﺮﺁﻥ ‪ ،‬ﻓﻜﻤﺎ ﻓﻲ ﺍﻟﺪﻳﻦ ﻳﻮﻣﻬﺎ ‪ ،‬ﻭﻟﻜﻦ ﺗﺸﺮﻳﻌﻬﺎ ﺇﳕﺎ ﻛﺎﻥ ﻟﻈﺮﻑ‬ ‫ﺷﻴﺌﺎ‪.‬ﺛﻢ ﺇﻥ ﻟﻬﺬﻩ ﺍﻷﻣﺔ ﺛﻮﺍﺑﺖ ﻋﻠﻰ ﺭﺃﺳﻬﺎ ﺃﻭ ﻓﻀﻴﻠﺔ ﻣﻦ ﺍﻟﻔﻀﺎﺋﻞ‪ ،‬ﻋﻠﻰ ﻏﻴﺮ ﻭﺟﻬﻬﺎ‪ ،‬ﻓﺈﻥ‬
‫ﺛﺎﺑﺖ ﻭﻣﺘﻐﻴﺮ ﻓﺎﻟﺴﻨﺔ ﻣﻨﻬﺎ ﻣﺎ ﻳﺒﲔ ﺍﻟﺜﺎﺑﺖ ‪ ،‬ﺍﺟﺘﻤﺎﻋﻲ ﺛﻘﺎﻓﻲ‪ ،‬ﻻ ﻷﻧﻬﺎ ﻣﻄﻠﻮﺏ ﻓﻲ ﺣﺪ ﺫﺍﺗﻪ‬ ‫ﺫﻟﻚ ﺳﻴﻀﻠﻞ ﺳﻠﻮﻛﻨﺎ‪ ،‬ﻓﻨﺴﻲﺀ ﻣﻦ ﺣﻴﺚ ﻧﻈﻦ‬ ‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﻭﺃﻱ ﻣﺤﺎﻭﻟﺔ ﻟﻠﺘﺠﺪﻳﺪ ﺗﻘﻔﺰ‬

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‫ﳌﻘــﺪﺍﺭ ‪ ٢٠‬ﻳﻮﻣﺎ‪ ،‬ﻓﺈﺫﺍ ﺃﺿﻔﻨــﺎ ﻟﻬﺎ ﻣﺪﺓ ﻣﻜﺜﻬﻢ‬ ‫)‪(١‬‬ ‫ﻓﻴﻤﺎ ﻋﺪﺍ ﺛﻠﺔ ﻗﻠﻴﻠﺔ ﻣﻦ ﺍﳌﻔﻜﺮﻳﻦ ﺍﻟﺬﻳﻦ ﺷﻜﻜﻮﺍ‬
‫ﻓــﻲ ﻣﺼﺮ‪ ،‬ﻻﻧﺘﻈﺎﺭ ﺩﻭﺭﻫﻢ ﻭﺍﻻﺳــﺘﻌﺪﺍﺩ ﻟﻺﻳﺎﺏ‪،‬‬ ‫ﻓﻲ ﻫﺬﺍ ﺍﻟﺘﺎﺭﻳﺦ ﻛﻠﻪ‪ ،‬ﺃﻭ ﺍﻟﺬﻳﻦ ﻗﺎﻟﻮﺍ ﺑﺄﻥ ﺟﻐﺮﺍﻓﻴﺎ‬
‫ﻣﻦ ﻫــﺬﻩ ﺍﳌﺸــﺎﻫﺪ؛ ﺭﺣﻠﺔ ﺃﻭﻻﺩ ﻳﻌﻘــﻮﺏ ﺍﻷﺣﺪ‬
‫ﻓﺴــﻴﺒﻠﻎ ﺍﻟﻮﻗﺖ ﺍﻟﻼﺯﻡ ﻋﻨﺪﻫﺎ ﺣﻮﺍﻟﻲ ‪ ٢٢‬ﻳﻮﻣﺎ‪،‬‬ ‫ﻫــﺬﺍ ﺍﻟﺘﺎﺭﻳﺦ ﻏﻴﺮ ﺻﺤﻴﺤﺔ ﺃﺑــﺪﺍﹰ‪ ،‬ﻭﺃﻥ ﺍﳉﻐﺮﺍﻓﻴﺎ‬
‫ﻋﺸــﺮ‪ ،‬ﻣﻦ ﻓﻠﺴﻄﲔ ﺇﻟﻰ ﻣﺼﺮ ﻭﺍﺩﻱ ﺍﻟﻨﻴﻞ ﻛﻤﺎ‬
‫ﻭﺍﳌﺮﻭﻱ ﻓــﻲ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻣﻮﺍﻓﻖ ﳌﺜﻞ ﻫــﺬﺍ ﺍﻟﺘﻘﺪﻳﺮ‪،‬‬ ‫ﺍﳊﻘﻴﻘﻴﺔ ﻟﻜﻞ ﻫﺬﺍ ﺍﻟﺘﺎﺭﻳﺦ ﻫﻲ ﻣﻨﻄﻘﺔ ﺍﻟﺴﺮﺍﺓ‬
‫ﻫﻮ ﻣﺰﻋﻮﻡ‪ ،‬ﻟﻠﺤﺼﻮﻝ ﻋﻠﻰ ﺍﳌﻴﺮﺓ ﻷﻫﻠﻬﻢ‪ ،‬ﺳﻨﻲ‬
‫ﻓﻘﺪ ﺫﻛﺮﺕ ﺃﻧﻬﻢ ﺍﺳــﺘﻐﺮﻗﻮﺍ ﻓﻲ ﺍﳌﺴﻴﺮ ﺗﺴﻌﺔ‬ ‫ﻓﻲ ﺍﳉﺰﻳﺮﺓ ﺍﻟﻌﺮﺑ ﹼﻴﺔ‪ ،‬ﻭﻟﻘﺪ ﺑﻴﻨﺖ ﺃﺑﺤﺎﺙ ﺟﻤﻌﻴﺔ‬
‫ﺍ‪‬ﺎﻋﺔ ﺍﻟﺴــﺒﻊ‪ ،‬ﺍﻟﺘﻲ ﺃﳌﹼﺖ ﲟﺼﺮ ﻛﻤﺎ ﻫﻮ ﻣﺬﻛﻮﺭ‬
‫ﺃﻳﺎﻡ‪ ،‬ﻭﺑﻌﻀﻬﺎ ﺗﺴــﻌﺔ ﺃﻳﺎﻡ ﻭﻋﺸــﺮ ﻟﻴﺎﻝ‪ ،‬ﺣﻴﺚ‬ ‫ﺍﻟﺘﺠﺪﻳﺪ ﻓﻲ ﻣﺸﺮﻭﻋﻬﺎ "ﻋﻨﺪﻣﺎ ﻧﻄﻖ ﺍﻟﺴﺮﺍﺓ"‬
‫ﻓــﻲ ﺗﺎﺭﻳﺦ ﺍﻟﺴــﻴﺮ‪ ،‬ﻓﺈﺫﺍ ﺍﻓﺘﺮﺿﻨــﺎ ﺃﻥ ﺁﻝ ﻳﻌﻘﻮﺏ‬
‫ﺫﻛﺮﺕ ﺃﻥ ﺍﳌﺴﺎﻓﺔ ﻛﺎﻧﺖ ‪ ٨٠‬ﻓﺮﺳﺨﺎ‪ ،‬ﻭﺍﻟﻔﺮﺳﺦ‬ ‫ﺻﺤﺔ ﻫﺬﺍ ﺍﻟﺘﻮﺟﻪ‪،‬‬
‫ﻳﺴﻜﻨﻮﻥ ﻓﻲ ﻣﻨﻄﻘﺔ ﺍﳋﻠﻴﻞ‪ ،‬ﺃﻭ ﻗﺮﺑﻬﺎ ﻷﻧﻬﺎ ﺩﺍﺭ‬
‫ﻳﺴــﺎﻭﻱ ﺑﺤﺴــﺎﺏ ﺍﻟﻴــﻮﻡ ‪ ٦‬ﻛﻴﻠــﻮ ﻣﺘﺮ‪)،‬ﻛﺎﻧﻮﺍ‬ ‫ﻭﻣــﻦ ﺑﲔ ﻫــﺬﻩ ﺍﻟﺒﺤﻮﺙ ﺑﺤﺚ "ﺍﺧﺘﻄﺎﻑ‬
‫ﺃﺑﻴﻬــﻢ ﺇﺑﺮﺍﻫﻴــﻢ ﻛﻤﺎ ﺍﳌﺸــﻬﻮﺭ‪ ،‬ﺇﺫ ﺃﻧﻬﻢ ﻛﺎﻧﻮﺍ‬
‫ﻳﺤﺴــﺒﻮﻥ ﻟﻠﻘﺎﻓﻠﺔ ﺑﺮﻳﺪﻳﻦ ﻓﻲ ﺍﻟﻴﻮﻡ‪ ،‬ﻭﺍﻟﺒﺮﻳﺪ ‪٤‬‬ ‫ﺟﻐﺮﺍﻓﻴــﺎ ﺍﻷﻧﺒﻴــﺎﺀ" ﻷﺣــﺪ ﺍﻟﺒﺎﺣﺜــﲔ ﻓــﻲ‬
‫ﺑﺪﻭﹰﺍ ﺭﻋﺎﺓ ﻛﻤﺎ ﻳﻘﻮﻝ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﻟﺴــﺎﻥ ﻳﻮﺳﻒ‬
‫ﻓﺮﺍﺳﺦ‪ ،‬ﻭﺍﻟﻔﺮﺳــﺦ ‪ ٣‬ﺃﻣﻴﺎﻝ‪ ،‬ﻭﺍﳌﻴﻞ ‪ ٤٠٠٠‬ﺫﺭﺍﻉ‬ ‫ﺍﳉﻤﻌﻴــﺔ‪ ،‬ﻓﻘــﺪ ﻧﺎﻗــﺶ ﺍﳌﻘﻮﻟــﺔ ﺍﳌﺸــﺘﻬﺮﺓ‬
‫ﻋﻠﻴﻪ ﺍﻟﺴــﻼﻡ "ﻭﺟــﺎﺀ ﺑﻜﻢ ﻣﻦ ﺍﻟﺒــﺪﻭ" ﻓﻬﻢ‬
‫)‪ ،(١‬ﻓﺈﺫﺍ ﻣﺎ ﻋﻠﻤﻨﺎ ﺃﻥ ﻛﻞ ﺷــﺨﺺ ﻟﻪ ﺍﳊﻖ ﻓﻲ‬ ‫ﻭﺑــﲔ ﺧﻄﺄﻫﺎ ﻭﻓﻘﺎ ﹰ ﻟﻌﺪﺩ ﻣﻦ ﺍﳌﺆﺭﺧﲔ ﻭﺍﻟﻌﻠﻤﺎﺀ‪،‬‬
‫ﺇﺫﺍ ﹰ ﻳﻌﻴﺸــﻮﻥ ﻓــﻲ ﻣﺮﺍﻋــﻲ ﺍﻟﺼﺤــﺮﺍﺀ ﻓــﻲ‬
‫ﺷــﺮﺍﺀ ﺑﻄﺎﻗﺔ ﲤﻮﻳﻨﻴﺔ ﺗﺴﺎﻭﻱ ﻛﻴﻞ ﺑﻌﻴﺮ ﻓﻘﻂ‪،‬‬ ‫ﻭﻭﻓﻘــﺎ ﹰ ﻟﻠﺒﺤــﺚ ﺍﳌﺬﻛﻮﺭ ﻓﻘﺪ ﺃﺭﺩﺕ ﺍﺳــﺘﻌﺮﺍﺽ‬
‫ﻓﻠﺴــﻄﲔ‪ ،‬ﻭﻟﻜــﻦ ﻗﺮﻳﺒــﺎ ﹰ ﻣــﻦ ﻣــﺄﻭﻯ ﺃﺑﻴﻬــﻢ‬
‫ﺑﺪﻻﻟــﺔ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] :‬ﻭﳌﻦ ﺟﺎﺀ ﺑﻪ ﺣﻤﻞ ﺑﻌﻴﺮ[‬ ‫ﺑﻌــﺾ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ‪ ،‬ﺍﻟﺘــﻲ ﺗﺪﻟﻞ ﻋﻠﻰ ﺻﺤﺔ‬
‫ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴــﻼﻡ ﻓﻲ ﺍﳋﻠﻴــﻞ‪ ،‬ﻭﻣﻦ ﺛﻢ ﳌﺎ‬
‫ﻭﻗﻮﻟﻪ‪] :‬ﻭﻧﺰﺩﺍﺩ ﻛﻴﻞ ﺑﻌﻴﺮ ﺫﻟﻚ ﻛﻴﻞ ﻳﺴﻴﺮ[‪ ،‬ﻭﺇﺫﺍ‬ ‫ﻣﺎ ﺫﻫﺒﻮﺍ ﺇﻟﻴﻪ‪ ،‬ﻣﻦ ﺃﻥ ﻣﺼﺮ ﻳﻮﺳــﻒ ﻭﻣﻮﺳﻰ‪ ،‬ﻻ‬
‫ﺃﺻﺎﺑﺘﻬــﻢ ﺍ‪‬ﺎﻋﺔ ﺫﻫﺒﻮﺍ ﻳﺸــﺘﺮﻭﻥ ﻟﻬﻢ ﻃﻌﺎﻣﺎ ﹰ‬
‫ﻣﺎ ﻋﻠﻤﻨــﺎ ﺃﻥ ﻛﻴﻞ ﺍﻟﺒﻌﻴﺮ ﻳﺴــﺎﻭﻱ ﺣﻤﻞ ﺣﻤﺎﺭ‪،‬‬ ‫ﳝﻜــﻦ ﺃﻥ ﺗﻜﻮﻥ ﻣﺼﺮ ﻭﺍﺩﻱ ﺍﻟﻨﻴﻞ‪ ،‬ﻭﺃﻧﻬﺎ ﺃﻗﺮﺏ ﻷﻥ‬
‫ﻣﻦ ﻋﻨﺪ ﺣﺎﻛﻢ ﻣﺼﺮ‪.‬‬
‫ﻭﺃﻥ ﺣﻤﻞ ﺍﻟﺒﻌﻴﺮ ﻳﺴــﺎﻭﻱ ﻭﻗﺮ ﺣﻤﺎﺭ‪ ،‬ﻭﻣﺎ ﺯﺍﺩ ﻋﻠﻰ‬ ‫ﺗﻜﻮﻥ ﻛﻤﺎ ﺫﻛﺮﻭﺍ ﺑﻘﻌﺔ ﻣﻦ ﺍﻟﺴــﺮﺍﺓ ﻓﻲ ﺍﳉﺰﻳﺮﺓ‬
‫ﻭﺇﺫﺍ ﻣــﺎ ﺃﻧﺰﻟﻨــﺎ ﻫــﺬﻩ ﺍﳌﻮﺍﻗــﻊ ﺍﻟﺘﺎﺭﻳﺨﻴــﺔ ﻋﻠﻰ‬
‫ﺫﻟــﻚ ﻓﻬﻮ ﻭﻗﺮ ﺑﻌﻴــﺮ‪ ،‬ﺃﻱ ﺍﳊﻤﻞ ﺍﻟﺬﻱ ﻳﺜﻘﻞ ﻋﻠﻰ‬ ‫ﺍﻟﻌﺮﺑﻴﺔ‪.‬‬
‫ﺍﳉﻐﺮﺍﻓﻴــﺎ‪ ،‬ﻭﺟﺪﻧــﺎ ﺃﻥ ﺍﳌﺴــﺎﻓﺔ ﺍﻟﺘــﻲ ﻛﺎﻧــﺖ‬
‫ﺍﻟﺒﻌﻴﺮ‪ ،‬ﻭﻟﻢ ﺃﺟﺪ ﻣﻦ ﻫﺬﻩ ﺍﻷﻟﻔﺎﻅ ﻣﺎ ﻫﻮ ﻣﺤﺪﺩ‬ ‫ﻣﺎ ﺳــﺄﻗﻮﻡ ﺑــﻪ ﻫﻨﺎ ﻫــﻮ ﺗﺘﺒﻊ ﺑﻌﺾ ﺍﳌﺸــﺎﻫﺪ‬
‫ﺗﻔﺼﻠﻬــﻢ ﻋــﻦ ﻣﺼــﺮ ﻓﻲ ﺗﻠــﻚ ﺍﻷﻳــﺎﻡ ﺗﻘﺎﺭﺏ‬
‫ﺑﺎﻟــﻮﺯﻥ ﺇﻻ ﺣﻤــﻞ ﺍﻟﺒﻌﻴﺮ ﻭﺍﻟﺬﻱ ﻫﻮ ﻭﻗــﺮ ﺍﳊﻤﺎﺭ‪،‬‬ ‫ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﺼﻐﻴﺮﺓ؛ﺿﻤﻦﻫﺬﻩﺍﻷﺣﺪﺍﺙﺍﻟﻄﻮﻳﻠﺔ‪،‬‬
‫ﺍﳋﻤﺴــﻤﺎﺋﺔ ﻛﻴﻠﻮ ﻣﺘﺮ ﻣــﻦ ﺍﳋﻠﻴﻞ ﺣﺘﻰ ﻣﻨﻒ؛‬
‫ﻭﻫﻮ ﻳﺴﺎﻭﻱ ﻭﺳــﻘﺎ ﻭﺍﺣﺪﺍ‪ ،‬ﻭﺍﻟﻮﺳﻖ ﻳﺴﺎﻭﻱ ‪٦٠‬‬ ‫ﻟﻨﺮﻯ ﻣﺎ ﺍﻟﺬﻱ ﺗﻜﺸﻔﻪ ﻟﻨﺎ ﻣﻦ ﺃﺭﺟﺤﻴﺔ؟ ﻫﻞ ﻫﻲ‬
‫ﺍﳌﻮﻗــﻊ ﺍﻟﺘﺎﺭﻳﺨﻲ ﺍﻷﻗــﺮﺏ ﳊﻀﺎﺭﺓ ﻣﻠــﻮﻙ ﻭﺍﺩﻱ‬
‫ﺻﺎﻋــﺎ‪ ،‬ﻭﺍﻟﺼــﺎﻉ ﺃﻗﻞ ﻣﻦ ‪ ٣‬ﻛﻴﻠﻮﺟــﺮﺍﻡ‪ ،‬ﻓﺤﻤﻞ‬ ‫ﻣﻊ ﺍﻟﺼﻮﺭﺓ ﺍﻟﺴﺎﺋﺪﺓ ﺃﻡ ﻫﻲ ﻣﻊ ﺍﻟﺼﻮﺭﺓ ﺍﳌﻨﱠﺤﺎﺓ‬
‫ﺍﻟﻨﻴﻞ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻧﻮﺍ ﺳﻴﻘﻄﻌﻮﻧﻬﺎ ﻋﻦ ﻃﺮﻳﻖ؛ ﻗﻮﺍﻓﻞ‬
‫ﺑﻌﻴــﺮ ﻳﻌﻨﻲ ﻣﻦ ‪ ١٨٠ -١٥٠‬ﻛﻴﻠــﻮ ﺟﺮﺍﻡ ﺗﻘﺮﻳﺒﺎ‪،‬‬ ‫ﻋﻦ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﺪﻳﻨﻴﺔ؟‬
‫ﺍﳉﻤﺎﻝ‪ ،‬ﻭﺍﻟﺘﻲ ﺗﺒﻠﻎ ﺳــﺮﻋﺘﻬﺎ ‪ ٤٨‬ﻛﻴﻠﻮ ﻣﺘﺮﺍ ﻓﻲ‬
‫ﻋﻠﻤﻨﺎ ﺃﻥ ﻛﻞ ﻓﺮﺩ ﺳــﻴﺬﻫﺐ ﻣﻦ ﻓﻠﺴــﻄﲔ ﺇﻟﻰ‬
‫"ﺑﻴﺎﺽ ﻳﻮﻡ"‪ ،‬ﻋﻠﻤﻨﺎ ﺃﻥ ﺃﺑﻨﺎﺀ ﻳﻌﻘﻮﺏ ﻳﺤﺘﺎﺟﻮﻥ‬
‫ﻣﺼﺮ ﻗﺎﻃﻌﺎ ﹰ ﻣﺴــﺎﻓﺔ‪ ١٠٠٠ :‬ﻛــﻢ ﺫﻫﺎﺑﺎ ﻭﺇﻳﺎﺑﺎ‪،‬‬
‫ﻟﻠﺬﻫﺎﺏ ﻭﺍﻹﻳﺎﺏ‬
‫ﻭﻣﺎﻛﺜﺎ ﻣﺪﺓ ‪ ٢٥-٢٠‬ﻳﻮﻣﺎ ﻟﻴﺮﺟﻊ ﲟﻘﺪﺍﺭ ﺃﻗﻞ ﻣﻦ‬

‫ﺍﻟﺘﻲ ﺭﺳﻤﺘﻬﺎ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﺪﻳﻨﻴﺔ ﺍﻟﺴﺎﺋﺪﺓ ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺗﻨﺎﺳﻠﻮﺍ ﻓﻲ ﻣﺼﺮ ﺣﺘﻰ ﺃﺧﺮﺟﻬﻢ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻓﻲ ﺍﳋﺮﻭﺝ ﺍﻟﻜﺒﻴﺮ‬ ‫ﺍﻟﺼﻮﺭﺓ‬
‫ﻟﻴﻌﻴﺪﻫﻢ ﺇﻟﻰ ﺍﻷﺭﺽ ﺍﳌﻘﺪﺳﺔ ﺍﻟﺘﻲ ﻫﻲ ﻓﻠﺴﻄﲔ ﻭﻣﻦ ﺛﻢ ﻫﻨﺎﻙ ﻳﺘﻮﺍﺻﻞ‬ ‫ﺍﳋﻠﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻋﻦ ﺁﻝ ﺇﺑﺮﺍﻫﻴﻢ ﻣﻦ ﺯﻭﺟﻪ ﺳﺎﺭﺓ ﻫﻲ ﺃﻧﻪ ﻭﻟﺪ ﻓﻲ‬
‫ﺗﺎﺭﻳﺦ ﺑﻨﻲ ﺇﺳﺮﺍﺋﻴﻞ ﺣﺘﻰ ﺟﻼﺋﻬﻢ ﺍﻷﺧﻴﺮ ﻋﻨﻬﺎ‪ ،‬ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﻫﻲ ﺍﻟﺴﺎﺋﺪﺓ‬ ‫ﺍﻟﻌﺮﺍﻕ ﻓﻲ ﺃﻭﺭ ﺛﻢ ﻫﺎﺟﺮ ﺇﺛﺮ ﻓﺸﻞ ﺍﶈﺮﻗﺔ ﺇﻟﻰ ﺣﻮﺭﺍﻥ ﻓﻲ ﺳﻮﺭﻳﺎ ﺛﻢ ﻣﺼﺮ‬
‫ﻭﺍﺩﻱ ﺍﻟﻨﻴﻞ ﺛﻢ ﻳﻌﻮﺩ ﺛﻢ ﻳﺴﺘﻘﺮ ﻓﻲ ﺍﳋﻠﻴﻞ ﻓﻲ ﻓﻠﺴﻄﲔ ﻭﻫﻨﺎﻙ ﻳﻨﺠﺐ ﻓﻲ ﻋﻘﻮﻝ ﺃﺻﺤﺎﺏ ﺍﻷﺩﻳﺎﻥ ﺍﻟﺴﻤﺎﻭﻳﺔ ﻋﻤﻮﻣﺎ ﹰ ﻣﺴﻠﻤﲔ ﻭﻳﻬﻮﺩ ﻭﻧﺼﺎﺭﻯ‪،‬‬
‫ﻭﻫﻲ ﻛﺬﻟﻚ ﺍﻟﺴﺎﺋﺪﺓ ﻓﻲ ﻛﻞ ﺍﶈﺎﻓﻞ ﺍﻟﺜﻘﺎﻓﻴﺔ ﺍﻟﺘﻲ ﺗﺼﺪﻕ ﺃﻭ ﻻ ﺗﺼﺪﻕ‬ ‫ﺇﺳﺤﺎﻕ ﻭﻣﻦ ﺑﻌﺪ ﺇﺳﺤﺎﻕ ﻳﻌﻘﻮﺏ ﺛﻢ ﻳﺘﻨﺎﺳﻞ ﻓﻲ ﺃﻭﻻﺩ ﻳﻌﻘﻮﺏ ﻭﺍﻟﺬﻳﻦ‬
‫ﺍﻧﺘﻘﻠﻮﺍ ﺇﻟﻰ ﻣﺼﺮ ﻓﻴﻤﺎ ﺑﻴﻨﺘﻪ ﺃﺣﺪﺍﺙ ﻗﺼﺔ ﻳﻮﺳﻒ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﺛﻢ ﺑﺎﻷﺩﻳﺎﻥ‪.‬‬

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‫ﻓﺮﻉ‪ ،‬ﻓﺎﻟﻔﺮﻉ ﻫﻮ ﺃﻋﻠﻰ ﺍﻟﺸــﻲﺀ‪ ،‬ﻓﻬﻮ ﻳﺸــﺒﻪ ﻣﺎ‬ ‫ﻛﺎﻧﺖ ﺑــﻼﺩﺍ ﹰ ﺯﺭﺍﻋﻴﺔ ﺑﺎﻷﺳــﺎﺱ ﺗﺘﻤﺘﻊ ﺑﺎﻻﻛﺘﻔﺎﺀ‬ ‫ﺍﻟﺒﻘﺎﻉ ﺍﻟﺸﺎﺳﻌﺔ‪ ،‬ﻭﻟﻮ ﻛﺎﻧﺖ ﻛﺬﻟﻚ ﳌﺎ ﻛﻔﺘﻬﻢ‬
‫ﳑــﺎ ﻳﺪﻟــﻞ ﻋﻠــﻰ ﺃﻥ ﻣﺼﺮ ﻳﻮﺳــﻒ‬
‫ﻧﻘﻮﻟﻪ ﺍﻟﻴﻮﻡ ﺑﺼﺎﺣﺐ ﺍﻟﺴﻤﻮ ﻭﺍﳉﻼﻟﺔ ﻭﺍﳌﻌﺎﻟﻲ‪.‬‬ ‫ﻣﺤﺎﺻﻴــﻞ ﻣﺼــﺮ ﻭﻻ ﻏﻴﺮﻫــﺎ‪ ،‬ﻫﺬﺍ ﻣﻀﺎﻓــﺎ ﹰ ﳌﺎ ﺍﻟﺬﺍﺗــﻲ ﻓــﻲ ﺯﺭﺍﻋﺔ ﺍﶈﺎﺻﻴــﻞ‪ ،‬ﻭﲤــﺎﺭﺱ ﺍﻟﺘﺠﺎﺭﺓ‬ ‫ﻟﻴﺴــﺖ ﻣﺼﺮ ﻭﺍﺩﻱ ﺍﻟﻨﻴﻞ‪ ،‬ﺃﻧﻚ ﲡﺪ‬
‫ﻭﺍﻟﻮﺯﻳﺮ " ﺍﻟﻌﺰﻳﺰ" ﺃﺻﺒﺢ "ﻫﺎﻣﺎﻥ" ﻭﻫﻮ‪:‬‬ ‫ﻣــﻊ ﺍﳌﻨﺎﻃﻖ ﺍ‪‬ﺎﻭﺭﺓ ﻟﻬــﺎ‪ ،‬ﻭ ﻛﺎﻧﺖ ﺗﺘﻤﺘﻊ ﺑﻨﻈﺎﻡ‬ ‫ﺫﻛﺮﻧــﺎﻩ ﻣﻦ ﻋﺪﻡ ﺍﻋﺘﻤﺎﺩ ﻣﺼﺮﻳﻲ ) ﻭﺍﺩﻱ ﺍﻟﻨﻴﻞ(‬ ‫ﺃﻧﻬــﻢ ﻗﺪ ﺗﻌﻠﻤﻮﺍ ﻣــﻦ ﺩﺭﺱ ﺍ‪‬ﺎﻋﺔ‬
‫ﺳﻴﺎﺳــﻲ ﻗﺎﺋﻢ ﻋﻠﻰ ﻭﺟﻮﺩ ﻣﻠﻚ ﻭﻭﺯﻳﺮ ﻳﺴــﻤﻰ ﺑــﺎﺏ ﺍﻟﺴــﻠﻄﺎﻥ‪ ،‬ﻭﺗــﺆﺩﻱ ﻣﻌﻨﻰ ﺍﻟﻌﺰﻳــﺰ ﻭﺍﳌﻠﻚ‪،‬‬ ‫ﻋﻠﻰ ﺍﻷﻣﻄﺎﺭ ﺍﳌﻮﺳﻤﻴﺔ‪.‬‬ ‫ﺍﻟﺘــﻲ ﺃﺻﺎﺑﺘﻬــﻢ‪ ،‬ﻓﺼــﺎﺭﻭﺍ ﺇﺿﺎﻓﺔ‬
‫ﻭﻫﻲ ﻋﻨــﺪ ﺍﻟﻔــﺮﺱ ﻃﺎﺋﺮ ﻳﺤﻂ ﻋﻠــﻰ ﻣﻦ ﺣﻂ‬ ‫ﻭﳑﺎ ﻳﺪﻟﻞ ﻋﻠﻰ ﺃﻥ ﻣﺼﺮ ﻳﻮﺳــﻒ ﻟﻴﺴــﺖ ”ﺍﻟﻌﺰﻳﺰ"‪ ،‬ﻭﻧﻈﺎﻡ ﺃﻣﻨﻲ ﻳﺴﺘﺨﺪﻡ ﻧﻈﺎﻡ ﺍﻷﺳﻮﺍﺭ؛‬ ‫ﳌﻴﺎﻩ ﺍﻷﻣﻄﺎﺭ ﻳﺤﻔﺮﻭﻥ ﺍﻵﺑﺎﺭ ﻭﺍﻟﻌﻴﻮﻥ‬
‫ﻣﺼــﺮ ﻭﺍﺩﻱ ﺍﻟﻨﻴــﻞ‪ ،‬ﺃﻧــﻚ ﲡــﺪ ﺃﻧﻬــﻢ ﻗــﺪ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺪﻓﺎﻋﻴﺔ ﺍﻟﻘﺪﳝﺔ ﺍﻟﺸــﻬﻴﺮﺓ‪ ،‬ﻳﺸــﻴﺮ ﻋﻠﻴﻪ ﺑﺎﻟﺴــﻌﺎﺩﺓ‪ ،‬ﻭﻻ ﺯﺍﻟﺖ ﻓﻲ ﺍﻟﻔﺎﺭﺳﻴﺔ ﺗﻠﻔﻆ‬
‫ﻭﻳﻘﻴﻤﻮﻥ ﺍﻟﺴﺪﻭﺩ‪.‬‬
‫ﺇﻟﻰ ﺫﻟﻚ ﻗﻮﻝ ﻳﻌﻘــﻮﺏ ﻷﺑﻨﺎﺋﻪ ﻭﻫﻢ ﺫﺍﻫﺒﻮﻥ ﺇﻟﻰ ﻫﻤﺎﻳﻮﻥ‪ ،‬ﻭﻫﻮ ﲟﺜﺎﺑﺔ ﺭﺋﻴﺲ ﻟﻠﻮﺯﺭﺍﺀ‪ ،‬ﺳﻠﻄﺎﺗﻪ ﲤﺘﺪ‬ ‫ﺗﻌﻠﻤــﻮﺍ ﻣــﻦ ﺩﺭﺱ ﺍ‪‬ﺎﻋــﺔ ﺍﻟﺘــﻲ ﺃﺻﺎﺑﺘﻬــﻢ‪،‬‬
‫ﻓﺼــﺎﺭﻭﺍ ﺇﺿﺎﻓــﺔ ﳌﻴــﺎﻩ ﺍﻷﻣﻄﺎﺭ ﻳﺤﻔــﺮﻭﻥ ﺍﻵﺑﺎﺭ ﻣﺼﺮ‪] :‬ﻳﺎ ﺑﻨﻲ ﻻ ﺗﺪﺧﻠﻮﺍ ﻣﻦ ﺑﺎﺏ ﻭﺍﺣﺪ ﻭﺍﺩﺧﻠﻮﺍ ﻟﻠﺸــﺆﻭﻥ ﺍﻟﻌﺴــﻜﺮﻳﺔ ﻭﺍﳌﺪﻧﻴــﺔ‪" ،‬ﺟﻨﻮﺩﻫﻤﺎ"‬
‫ﺑﻌﺪ ﺫﻟﻚ ﻋﺎﻡ ﻓﻴﻪ ﻳﻐﺎﺙ ﺍﻟﻨﺎﺱ ﻭﻓﻴﻪ ﻳﻌﺼﺮﻭﻥ[‪.‬‬
‫ﻭ ]ﺃﻭﻗــﺪ ﻟــﻲ ﻳﺎ ﻫﺎﻣــﺎﻥ ﻋﻠﻰ ﺍﻟﻄــ [‪ .‬ﻭﺟﺮﺕ‬ ‫ﻣﻦ ﺃﺑــﻮﺍﺏ ﻣﺘﻔﺮﻗﺔ[ ﻓﻬﺬﻩ ﺃﺑﻮﺍﺏ ﺳــﻮﺭ ﻳﺤﻴﻂ‬ ‫ﻭﺍﻟﻌﻴﻮﻥ ﻭﻳﻘﻴﻤﻮﻥ ﺍﻟﺴــﺪﻭﺩ‪ ،‬ﻓﻔﻲ ﻗﺼﺔ ﻓﺮﻋﻮﻥ‬
‫ﻓﺎﻟﺴﺒﻊ ﺍﻟﺸﺪﺍﺩ ﻛﺎﻧﺖ ﺑﻼ ﺃﻣﻄﺎﺭ‪ ،‬ﻭﻣﻦ ﺍﻟﻮﺍﺿﺢ‬
‫ﻣﻮﺳــﻰ ﳒﺪ ﺫﻛــﺮﺍ ﻟﻸﻧﻬﺎﺭ ﺍﻟﺘﻲ ﲡــﺮﻱ ﻣﻦ ﲢﺘﻪ‪ ،‬ﺑﺎﻟﻘﺮﻳﺔ )ﺍﳌﺪﻳﻨﺔ(‪ ،‬ﻭﻛﻞ ﻫﺬﺍ ﻳﺪﻟﻞ ﻋﻠﻰ ﺃﻥ ﻣﺼﺮ ﻋﻤﻠﻴــﺎﺕ ﺗﻐﻴﻴﺮ ﻓﻲ ﻧﻈﺎﻡ ﺍﻟــﺮﻱ‪ ،‬ﻓﺒﻌﺪ ﺃﻥ ﻛﺎﻧﺖ‬
‫ﺃﻥ ﻣﺼﺮ ﻫﺬﻩ ﻟﻴﺴﺖ ﻫﻲ ﻣﺼﺮ ﻭﺍﺩﻱ ﺍﻟﻨﻴﻞ‪ ،‬ﺍﻟﺘﻲ‬
‫ﻭﺫﻛــﺮﺍ ﻟﻠﻌﻴــﻮﻥ ﻟﻢ ﳒــﺪﻩ ﻓﻲ ﻗﺼﺔ ﻳﻮﺳــﻒ‪ :‬ﻫﺬﻩ ﻫﻲ ﻣﺠﺮﺩ ﳑﻠﻜﺔ ﻣﺤﺪﻭﺩﺓ‪ ،‬ﳑﺎ ﻳﻌﺮﻑ ﲟﻤﺎﻟﻚ ﺗﻌﺘﻤــﺪ ﻋﻠﻰ ﺍﳌﻄﺮ ﺻﺎﺭ ﻟﻬﺎ ﺃﻧﻬﺎﺭ ﲡﺮﻱ ﻣﻦ ﲢﺖ‬
‫ﻻ ﺗﻌﺘﻤــﺪ ﻋﻠﻰ ﺍﻷﻣﻄــﺎﺭ ﺑﻞ ﻋﻠﻰ ﻣﻴــﺎﻩ ﺍﻟﻨﻴﻞ‪،‬‬
‫ﻓﺮﻋــﻮﻥ‪] ،‬ﻭﻫﺬﻩ ﺍﻷﻧﻬﺎﺭ ﲡﺮﻱ ﻣــﻦ ﲢﺘﻲ[‪ ،‬ﻭﺻﺎﺭ‬ ‫]ﺃﻟﻴﺲ ﻟﻲ ﻣﻠﻚ ﻣﺼﺮ ﻭﻫﺬﻩ ﺍﻷﻧﻬﺎﺭ ﲡﺮﻱ ﻣﻦ ﺍﳌﺪﻥ‪ ،‬ﺣﻴﺚ ﺗﻘﺘﺼﺮ ﺍﻟﺪﻭﻟﺔ ﻋﻠﻰ ﻣﺪﻳﻨﺔ ﻣﺤﺎﻃﺔ‬
‫ﺍﻟﺬﻱ ﻳﺴــﺘﻤﺪ ﻣــﺎﺀﻩ ﻣﻦ ﺟﺒــﺎﻝ ﺃﻡ ﻣــﻦ ﺑﺤﻴﺮﺓ‬
‫ﺑﺴﻮﺭ ﻟﻪ ﺃﺑﻮﺍﺏ ﻣﺘﻌﺪﺩﺓ‪ ،‬ﺗﺴﻬﻞ ﻋﻤﻠﻴﺔ ﺍﻟﺪﻓﺎﻉ‪،‬‬ ‫ﲢﺘﻲ[‪] ،‬ﻛﻢ ﺗﺮﻛﻮﺍ ﻣــﻦ ﺟﻨﺎﺕ ﻭﻋﻴﻮﻥ[‪ ،‬ﻭﻣﺼﺮ‬
‫ﻓﻜﺘﻮﺭﻳــﺎ‪ ،‬ﻭﻻ ﺗﺘﺰﺍﻣــﻦ ﻓﻴﻬــﺎ ﺍ‪‬ﺎﻋــﺔ ﻣﻊ ﺗﻮﻗﻒ‬
‫ﻭﺃﺭﺍﺽ ﺗﺎﺑﻌﺔ ﻟﻬﺎ‪ ،‬ﻭﻳﺪﻝ ﻋﻠﻰ ﺑﺴــﺎﻃﺔ‬
‫ﹴ‬ ‫ﻭﻟﻬﺎ ﻗﺮﻯ‬ ‫ﻭﺍﺩﻱ ﺍﻟﻨﻴــﻞ ﺣﺘﻰ ﺍﻟﻴــﻮﻡ ﻻ ﺗﻌﺘﻤﺪ ﻋﻠﻰ ﺍﻟﻌﻴﻮﻥ‪،‬‬
‫ﻟــﻮ ﻛﺎﻥ ﻳﻮﺳــﻒ ﻓــﻲ ﻭﺍﺩﻱ ﺍﻟﻨﻴــﻞ‬ ‫ﺍﻟﻬﻄﻮﻝ ﻣﺒﺎﺷــﺮﺓ‪ ،‬ﺇﺫ ﺍﻟﻨﻬﺮ ﻳﻈﻞ ﻳﺠﺮﻱ ﺍﻋﺘﻤﺎﺩﺍ ﹰ‬
‫ﻭﻻ ﲢﻔﺮ ﺍﻵﺑﺎﺭ ﺇﻻ ﻓﻲ ﺍﻷﺭﺍﺿﻲ ﺍﻟﺒﻌﻴﺪﺓ ﻋﻦ ﺍﻟﻨﻴﻞ‪ ،‬ﻫﺬﻩ ﺍﳌﻤﺎﻟﻚ ﺃﻥ ﺍﻟﻌﺰﻳﺰ ) ﺍﻟﻮﺯﻳﺮ ( ﻳﻮﺳــﻒ ﻋﻠﻴﻪ‬
‫ﻭﻳﻌﻘﻮﺏ ﻓﻲ ﺑﺮ ﻓﻠﺴــﻄﲔ ﳌﺎ ﺗﺰﺍﻣﻨﺖ‬ ‫ﻋﻠﻰ ﺍﻟﻨﺒﻊ ﺛﻢ ﻳﺰﺩﺍﺩ ﻣﻨﺴــﻮﺑﻪ ﺇﺫﺍ ﺯﺍﺩ ﻣﻨﺴــﻮﺏ‬
‫ﺍﻟﺴﻼﻡ‪ ،‬ﻛﺎﻥ ﻳﺸــﺮﻑ ﻋﻠﻰ ﺗﻮﺯﻳﻊ ﺍﳌﺆﻥ ﺑﻨﻔﺴﻪ‪،‬‬ ‫ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﻨﻬﺮ ﺍﳌﺸــﺎﺭ ﻟﻪ ﻫﻮ ﺍﻟﻨﻴﻞ ﻟﺬﻛﺮ ﺑﺎﳌﻔﺮﺩ‬ ‫ﻓﻲ ﺍﻟﺴــﻨﺔ‪ ،‬ﻭﻫﺬﺍ ﺑﻌﻴﺪ‪ ،‬ﻭﻟﻜﻨﻬﺎ ﻣﻮﻗﻮﺗﺔ ﻳﻘﻴﻨﺎ‪،‬‬ ‫‪ ٢٠٠‬ﻛﺠــﻢ‪ ،‬ﻫﺬﺍ ﺇﺫﺍ ﺣﻤﻠﻨــﺎ ﺃﻥ ﻛﻴﻞ ﺍﻟﺒﻌﻴﺮ ﻫﻮ‬
‫ﺍ‪‬ﺎﻋﺔ ﻣﻌﻬﻤﺎ‪ ،‬ﺣﻴﺚ ﻣﺼﺮ ﻭﺍﺩﻱ ﺍﻟﻨﻴﻞ‬ ‫ﻭﻛﺎﻥ ﺍﳌﻤﺘــﺎﺭﻭﻥ ﻳﺪﺧﻠﻮﻥ ﺇﻟﻰ ﻣﺮﻛﺰ ﺍﳌﺪﻳﻨﺔ ﺩﺍﺧﻞ‬ ‫ﻭﺫﻛﺮ ﺍﺳــﻤﻪ ﺍﻟﻌﻠﻢ )ﺍﻟﻨﻴــﻞ(‪ ،‬ﻷﻧﻪ ﺃﻋﻈﻢ ﻧﻬﺮ‬
‫ﺍﻷﻣﻄــﺎﺭ‪ ،‬ﺃﻣﺎ ﻣﺼﺮ ﻳﻮﺳــﻒ ﻓﻬﻲ ﺑــﻼﺩ ﺗﻌﺘﻤﺪ‬
‫ﻧﻔﺴﻪ ﺣﻤﻞ ﺍﻟﺒﻌﻴﺮ ﻭﺍﻟﺬﻱ ﻳﺴﺎﻭﻱ ﻭﺳﻘﺎ ﹰ ﻭﺍﺣﺪﺍﹰ‪ ،‬ﻭﺇﳕــﺎ ﺃﺭﺍﺩ ﻳﻌﻘــﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺴــﻼﻡ ﻣــﻦ ﻧﺼﺤﻪ‬
‫ﻻ ﺗﺘﺄﺛــﺮ ﺑﺘﻮﻗﻒ ﺍﻷﻣﻄﺎﺭ ﺇﻻﹼ ﻋﻠﻰ ﺍﳌﺪﻯ‬ ‫ﻋﻠﻰ ﺳــﻘﻮﻁ ﺍﳌﻄﺮ‪ ،‬ﻭﲟﺠﺮﺩ ﺍﻧﻌﺪﺍﻡ ﺍﳌﻄﺮ ﺳﻨﺔ‬
‫ﺍﻷﺳــﻮﺍﺭ ﻷﺧــﺬ ﺍﻟﺒﻄﺎﻗــﺔ ﺍﻟﺘﻤﻮﻳﻨﻴــﺔ‪ ،‬ﻭﳑﻠﻜﺔ‬ ‫ﻓــﻲ ﺍﻷﺭﺽ ﻳﻮﻣﻬﺎ‪ ،‬ﻓﺎﻻﻓﺘﺨــﺎﺭ ﻳﻘﺘﻀﻲ ﺍﻹﻋﻼﻥ‬ ‫ﻏﻴــﺮ ﺃﻥ ﺍﻷﻣــﺮ ﻟﻴــﺲ ﻛﺬﻟﻚ ﻓــﺈﻥ ﻛﻴــﻞ ﺍﻟﺒﻌﻴﺮ ﻷﺑﻨﺎﺋﻪ ﺑﻌــﺪﻡ ﺍﻟﺪﺧﻮﻝ ﻣﻦ ﺑــﺎﺏ ﻭﺍﺣﺪ ﻭﺍﻟﺪﺧﻮﻝ‬
‫ﻭﺍﺣﺪﺓ‪ ،‬ﻓــﺈﻥ ﺍﻟﺰﺭﺍﻋــﺔ ﺗﺘﺪﻫﻮﺭ ﺣــﺎﻻﹰ‪ ،‬ﻭﻳﻌﺰﺯ ﻫﺬﺍ‬
‫ﺍﻟﺒﻌﻴﺪ‪ ،‬ﻭﻟﻴﺲ ﺇﻟﻰ ﺩﺭﺟﺔ ﺍ‪‬ﺎﻋﺔ ﺃﻳﻀﺎﹰ‪،‬‬ ‫ﻛﻬــﺬﻩ ﻫﻲ ﺃﻗﻞ ﺷــﺄﻧﺎ ﲟﺎ ﻻ ﻳﻘــﺎﺱ‪ ،‬ﻣﻦ ﳑﻠﻜﺔ‬ ‫ﻋﻦ ﻣﺴﻤﻰ ﻫﺬﺍ ﺍﻟﻨﻬﺮ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻭﻟﻜﻨﻬﺎ ﻛﺎﻧﺖ‬ ‫ﻣــﻦ ﺃﺑــﻮﺍﺏ ﻣﺘﻔﺮﻗــﺔ‪ ،‬ﺃﻥ ﻳﺴــﺘﺮﻫﻢ ﻋــﻦ ﺃﻋﲔ‬ ‫ﻫــﻮ ﺃﻗﻞ ﻣﻦ ﺣﻤــﻞ ﺍﻟﺒﻌﻴﺮ‪ ،‬ﻭﻳﺪﻝ ﻋﻠــﻰ ﺫﻟﻚ ﺃﻥ‬
‫ﺍﳌﻌﻨــﻰ ﺍﻟﺘﺰﺍﻣﻦ ﺑﲔ ﻣﺠﺎﻋﺔ ﺍﻟﺒــﺪﻭ ﻭﺍﳊﻀﺮ ﻓﻲ‬
‫ﻭﻟﻦ ﺗﻜﻮﻥ ﺣﺎﻟﺔ ﺍﳉﺪﺏ ﺷــﺎﻣﻠﺔ ﻟﻜﻞ‬ ‫ﺃﻧﻬﺮ ﺃﻭﺩﻳﺔ ﺻﻨﻌﻮﺍ ﺳــﺪﻭﺩﺍ ﺃﻭ ﻋﻴﻮﻧﺎ ﹰ ﺗﺘﺤﻜﻢ ﻓﻲ ﻭﺍﺩﻱ ﺍﻟﻨﻴﻞ ﺍﳌﺸــﻬﻮﺭﺓ ﺍﻟﻴﻮﻡ ﺑﺎﻟﻔﺮﺍﻋﻨﺔ‪ ،‬ﺣﺘﻰ ﺃﻥ‬ ‫ﻳﻮﺳــﻒ ﳌــﺎ ﺃﺭﺍﺩ ﺃﻥ ﻳﺠﻌﻞ ﳌﻦ ﻳﺠــﻲﺀ ﺑﺎﻟﺼﻮﺍﻉ ﺍﻟﺮﻗﺒﺎﺀ ﻭﺍﳊﺴــﺎﺩ‪،‬ﻷﻧﻬﻢ ﻋﺎﺩﻭﺍ ﻟﻼﻣﺘﻴﺎﺭ ﻗﺒﻞ ﺃﻭﺍﻥ‬
‫ﺗﻠﻚ ﺍﳌﻨﻄﻘﺔ‪ ،‬ﻓﺄﺑﻨﺎﺀ ﻳﻌﻘﻮﺏ ـ ﺍﻟﺒﺪﻭ ـ ﺃﺻﺎﺑﺘﻬﻢ‬
‫ﺇﺧﻮﺓ ﻳﻮﺳﻒ‪ ،‬ﳌﺎ ﻋﺎﺩﻭﺍ ﺇﻟﻰ ﺃﺑﻴﻬﻢ‪ ،‬ﺑﻌﺪ ﺍﺣﺘﺒﺎﺱ‬ ‫ﻣﻴﺎﻫﻬﺎ ﻻﺳﺘﺨﺪﺍﻡ ﺃﻃﻮﻝ ﺯﻣﻨﺎ ﺑﻌﺪ ﻣﺠﺎﻋﺘﻬﻢ‬ ‫ﺟﺎﺋــﺰﺓ؛ ﺃﻛﺮﻣﻪ ﺑﺤﻤــﻞ ﺑﻌﻴﺮ‪ ،‬ﻭﻣﻘﺘﻀــﻰ ﺍﳊﺎﻝ ﺍﺳــﺘﺤﻘﺎﻗﻬﻢ‪ ،‬ﻭﺫﻟﻚ ﳌﺎ ﻭﺟﺪﻭﺍ ﺑﻀﺎﻋﺘﻬﻢ ﺭﺩﺕ‬
‫ﻫــﺬﻩ ﺍﻟﺒﻘﺎﻉ ﺍﻟﺸﺎﺳــﻌﺔ‪ ،‬ﻭﻟــﻮ ﻛﺎﻧﺖ‬
‫ﺍ‪‬ﺎﻋﺔ ﻣﺘﺰﺍﻣﻨﺔ ﻣﻊ ﺳــﻜﺎﻥ ﺍﳊﻀــﺮ ﺍﻟﺬﻳﻦ ﻫﻢ‬
‫ﺃﺧﻴﻬﻢ ﺍﻟﺜﺎﻧﻲ‪ ،‬ﻗﺎﻟﻮﺍ ﻣﺒﺮﺭﻳﻦ ﻭﺿﻌﻬﻢ ﻷﺑﻴﻬﻢ‪:‬‬ ‫ﻓﻲ ﻋﻬﺪ ﻳﻮﺳــﻒ‪ ،‬ﻭﻟﻬﺬﺍ ﻻ ﳒﺪ ﺫﻛﺮﺍ ﻟﻸﻧﻬﺎﺭ ﻓﻲ‬ ‫ﺃﻧــﻪ ﺃﺯﻳﺪ ﻣﻦ ﻛﻴــﻞ ﺍﻟﺒﻌﻴﺮ ﺍﻟــﺬﻱ ﻭﺻﻔﻪ ﺃﺧﻮﺗﻪ ﺇﻟﻴﻬــﻢ‪ ،‬ﻭﻧﺎﻟﻮﺍ ﻣﻮﺍﻓﻘــﺔ ﺃﺑﻴﻬﻢ ﻋﻠﻰ ﺍﺻﻄﺤﺎﺏ‬
‫ﻛﺬﻟﻚ ﳌﺎ ﻛﻔﺘﻬﻢ ﻣﺤﺎﺻﻴﻞ ﻣﺼﺮ ﻭﻻ‬ ‫ﲢﺖ ﺣﺎﻛﻢ ﻣﺼﺮ ﻓﻲ ﺃﻳﺎﻡ ﻳﻮﺳــﻒ )ﻉ(‪ ،‬ﳑﺎ ﻳﺪﻝ‬
‫]ﻭﺍﺳﺄﻝ ﺍﻟﻘﺮﻳﺔ ﺍﻟﺘﻲ ﻛﻨﺎ ﻓﻴﻬﺎ[‪ ،‬ﻭﻟﻔﻆ ﺍﻟﻘﺮﻳﺔ‬ ‫ﻗﺼﺔ ﻳﻮﺳﻒ‪.‬‬ ‫ﺑﺄﻧﻪ ﻛﻴﻞ ﻳﺴــﻴﺮ‪ ،‬ﻭﺇﺫﺍ ﻣﺎ ﺍﺣﺘﺴــﺒﻨﺎ ﻟــﻪ ﻣﻘﺪﺍﺭﺍ ﹰ ﺃﺧﻴﻬﻢ ﺍﻟــﺬﻱ ﻃﻠﺐ ﺍﻟﻌﺰﻳﺰ)ﻳﻮﺳــﻒ( ﺇﺣﻀﺎﺭﻩ‬
‫ﻏﻴﺮﻫﺎ‪،‬‬ ‫ﻋﻠــﻰ ﺃﻧﻬﻢ ﻛﺎﻧﻮﺍ ﻳﻌﻴﺸــﻮﻥ ﻓﻲ ﻧﻔﺲ ﺍﳌﻨﻄﻘﺔ‬
‫ﻳﻄﻠﻖ ﻋﻠﻰ ﺍﳌﺪﻥ‪ ،‬ﻣﻨﺘﺰﻉ ﻣﻦ ﻣﻌﻨﻰ ﺍﻻﺳــﺘﻘﺮﺍﺭ‪،‬‬ ‫ﻓﻤﺼﺮ ﻳﻮﺳــﻒ ﻟﻴﺴــﺖ ﻣﺼﺮ ﻭﺍﺩﻱ ﺍﻟﻨﻴﻞ‪ ،‬ﻭﺑﺪﻭ‬ ‫ﻣﻌﻬﻢ‪ ،‬ﻓﺄﻧﺴﺖ ﻧﻔﻮﺳﻬﻢ ﻟﻠﻌﺰﻳﺰ ﻭﺃﻧﻪ ﺳﻴﺒﻴﻊ‬ ‫ﻣﻨﻬﺎ ﻻﺳــﺘﻬﻼﻛﻪ ﺍﻟﻴﻮﻣﻲ‪ ،‬ﻓﻤﺎ ﺍﳌﻘﺪﺍﺭ ﺍﻟﺒﺎﻗﻲ‬
‫ﺍﳉﻐﺮﺍﻓﻴﺔ‪ ،‬ﻭﺗﺘﺴــﺎﻗﻂ ﻋﻠﻴﻬــﻢ ﻧﻔﺲ ﺍﻷﻣﻄﺎﺭ‪،‬‬
‫ﺃﻣﺎ ﻟﻠﻘﺮﻯ‪ ،‬ﻭﻣﻨﻬﺎ ﺳــﻤﻴﺖ‬
‫ﻳﻌﻘﻮﺏ ﻟﻴﺴــﻮﺍ ﻋﻠﻰ ﻫﺬﻩ ﺍﳌﺴﺎﻓﺔ ﺍﻟﺸﺎﺳﻌﺔ ﻭﺇﺫﺍ ﻛﺒﺮﺕ ﺳــﻤﻴﺖ ﹼ‬ ‫ﻣــﻦ ﻫﺬﻩ ﺍﳌﻴﺮﺓ؟! ﻭﻳﺘﺴــﺎﺀﻝ ﺍﳌﺮﺀ ﳌــﺎﺫﺍ ﻻ ﻳﺘﻮﺟﻪ ﻟﻬــﻢ ﺑﻮﺟﺎﻫﺔ ﺃﺧﻴﻬــﻢ‪ ،‬ﻓﻴﻤﻴــﺮﻭﻥ ﺃﻫﻠﻬﻢ ﻣﺮﺓ‬
‫ﺑﺤﻴﺚ ﺇﺫﺍ ﺳــﻘﻲ ﻫﺆﻻﺀ ﺳﻘﻲ ﻫﺆﻻﺀ‪ ،‬ﻭﺃﻧﻬﻢ ﺇﳕﺎ‬
‫ﻋﻦ ﻣﺼﺮ‪ ،‬ﻭﺇﳕﺎ ﻫﻢ ﻓــﻲ ﺍﻟﺒﺎﺩﻳﺔ ﺍﻟﻘﺮﻳﺒﺔ ﻣﻨﻬﻢ‪ ،‬ﻣﻜﺔ ﺃﻡ ﺍﻟﻘﺮﻯ‪ ،‬ﻷﻧﻬﺎ ﺃﻭﻝ ﺑﻴﺖ ﻭﺿﻊ ﻟﻠﻨﺎﺱ‪ ،‬ﻏﻴﺮ‬ ‫ﺃﺑﻨــﺎﺀ ﻳﻌﻘﻮﺏ ﻭﺳــﺎﺋﺮ ﺍﻟﺒﺪﻭ ﻟﻠﻤﻴﺮﺓ ﻣــﻦ ﺑﻠﺪﺍﻥ ﺛﺎﻧﻴــﺔ ﻭﻳﺰﺩﺍﺩﻭﻥ ﻛﻴﻞ ﺑﻌﻴــﺮ ﺇﺿﺎﻓﻲ‪ ،‬ﺧﺎﺻﺔ ﻭﻫﻢ‬
‫ﻳﻌﻴﺸﻮﻥ ﻓﻲ ﺑﻴﺌﺘﲔ ﻣﺨﺘﻠﻔﺘﲔ؛ ﺭﻋﻮﻳﺔ ﻭﺯﺭﺍﻋﻴﺔ‪،‬‬
‫ﻛﻤــﺎ ﻫــﻮ ﺍﳊﺎﻝ ﺣﺘــﻰ ﺍﻵﻥ ﻓــﻲ ﺣﺠــﺎﺯ ﺍﳉﺰﻳﺮﺓ ﺃﻥ ﻫﺬﻩ ﺍﳌﻤﻠﻜﺔ ﻟﻬﺎ ﻣــﺎ ﻟﻠﻤﻤﺎﻟﻚ ﺍﻟﻜﺒﻴﺮﺓ ﻣﻦ‬ ‫ﻧﻬﺮ ﺍﻷﺭﺩﻥ ﻓﻬﻲ ﺃﻗــﺮﺏ ﻟﻬﻢ ﻛﺜﻴﺮﺍ ﹰ ﻣﻦ ﺑﻼﺩ ﻭﺍﺩﻱ ﻳــﺮﻭﻥ ﺃﻥ ﺍﻟﺒﻄﺎﻗــﺔ ﺍﳌﻘﺪﺭﺓ " ﻛﻴــﻞ ﺑﻌﻴﺮ" ﻛﻴﻞ‬
‫ﻭﻟﻜﻦ ﻓﻲ ﻣﻨﻄﻘﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻓﻠﻤﺎ ﺗﻮﻗﻒ ﺗﺴﺎﻗﻂ‬
‫ﻧﻈــﺎﻡ ﺍﳌﻠﻮﻛﻴﺔ‪ ،‬ﻣــﻦ ﻭﺟﻮﺩ ﻣﻠــﻚ ﻭﻭﺯﺭﺍﺀ ﻭﻗﺎﻧﻮﻥ‬ ‫ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻳﻌﻘﻮﺏ ﻓﻲ ﻣﺎ ﺳــﻤﻲ ﺑﺎﳋﻠﻴﻞ‬ ‫ﺍﻟﻨﻴﻞ؟ ﻭﻫﻲ ﺑﻼﺩ ﻣﻮﻓﻮﺭﺓ ﺍﳌﺎﺀ ﺑﻔﻀﻞ ﻧﻬﺮ ﺍﻷﺭﺩﻥ‪ .‬ﻳﺴﻴﺮ‪.‬‬
‫ﺍﻷﻣﻄــﺎﺭ ﻋﻠــﻰ ﺍﳌﻨﻄﻘــﺔ‪ ،‬ﺗﻀــﺮﺭ ﺃﻫــﻞ ﺍﻟﻀﺮﻉ‬
‫ﻟﺘﻮﺟﻪ ﻧﺤــﻮ ﻧﻬﺮ ﺍﻷﺭﺩﻥ‪ ،‬ﻭﺇﻟﻰ ﺷــﻤﺎﻝ ﻣﺎ ﻳﻌﺮﻑ ﻭﺳــﺠﻦ ﻭﻋﺮﺵ‪ ،‬ﻛﻤﺎ ﻛﺎﻥ ﺷــﺎﺋﻌﺎ ﹰ ﻓــﻲ ﺍﳉﺰﻳﺮﺓ‬
‫ﻭﺍﻟــﺰﺭﻉ ﻓﻲ ﺁﻥ ﻭﺍﺣﺪ‪ ،‬ﺣﻴــﺚ ﻻ ﻛﻸ ﻳﻨﺒﺖ‪ ،‬ﻭﻻ ﻣﺎﺀ‬
‫)‪(٢‬‬ ‫ﻟﻘﺪ ﻛﺎﻥ ﺍﻟﻄﻌﺎﻡ ﺷــﺤﻴﺤﺎ‪ ،‬ﻭﻳﻮﺯﻉ ﻭﻓﻖ ﺿﻮﺍﺑﻂ‬
‫ﺍﻵﻥ ﺑﻔﻠﺴــﻄﲔ ﻧﻔﺴــﻬﺎ‪ ،‬ﻭﻟﻢ ﻳﻜﻠﻒ ﻧﻔﺴــﻪ ﺍﻟﻌﺮﺑ ﹼﻴﺔ ﻳﻮﻣﻬﺎ‪ ،‬ﻛﻤﺎ ﻻ ﺣﻈﻨﺎﻩ ﻓﻲ ﳑﻠﻜﺔ ﺳــﺒﺄ‬ ‫ﺻﺎﺭﻣﺔ‪ ،‬ﻓﻬــﻮ ﺃﻭﻻ ﻳﺒﺎﻉ ﻭﻻ ﻳــﻮﺯﻉ ﻣﺠﺎﻧﺎ‪ ،‬ﺛﻢ ﻫﻮ‬
‫ﻳﻜﻔــﻲ ﻟﻠــﺰﺭﻉ‪ ،‬ﻓﺎﺣﺘﺎﺝ ﺍﻟﻔﺮﻳﻘــﺎﻥ ﻟﻠﺘﻤﻮﻳﻦ ﻓﻲ‬ ‫ﻭﻫﻨــﺎﻙ ﺃﻣﺮ ﺁﺧﺮ ﺟﺪﻳﺮ ﺑﺎﳌﻼﺣﻈــﺔ‪ ،‬ﻓﻤﺼﺮ ﺍﻟﺘﻲ‬
‫ﻭﳑﻠﻜﺔ ﺩﺍﻭﻭﺩ‪ ،‬ﻓﻬﻲ ﳑﺎﻟﻚ ﻣﻦ ﻧﻮﻉ ﻣﺎ ﻋﺮﻑ ﺑﺪﻭﻟﺔ‬ ‫ﻋﻨــﺎﺀ ﻗﻄﻊ ﻣﺎ ﺃﻃﻠﻖ ﻋﻠﻴﻬــﺎ ﺻﺤﺮﺍﺀ ﺍﻟﻨﻘﺐ ﺛﻢ‬ ‫ﻳــﻜﺎﻝ ﲟﻜﻴﺎﻝ ﺧــﺎﺹ ﺧﺎﺭﺝ ﻣــﻦ ﺍﻹﺩﺍﺭﺓ ﺍﳌﻠﻜﻴﺔ‪،‬‬
‫ﻭﻗﺖ ﻣﺘﺰﺍﻣﻦ ﺣﻀﺮﺍ ﹰ ﻭﺑﺪﻭﺍﹰ‪ ،‬ﻷﻥ ﻧﺼﻴﺤﺔ ﻳﻮﺳــﻒ‬ ‫ﺍﺳﺘﻮﻃﻨﻬﺎ ﻳﻮﺳﻒ ﻟﻢ ﺗﻜﻦ ﺗﻌﺘﻤﺪ ﻓﻲ ﺯﺭﺍﻋﺘﻬﺎ‬
‫ﻣﺎ ﺳﻤﻴﺖ ﺳﻴﻨﺎﺀ)‪.(٢‬ﺛﻢ ﺍﻟﻨﺰﻭﻝ ﻋﺒﺮ ﺍﻟﺪﻟﺘﺎ ﺇﻟﻰ ﺍﳌﺪﻳﻨﺔ ﻟﻴﺲ ﺇﻻﹼ‪.‬‬ ‫ﻭﻷﺟــﻞ ﺃﻥ ﻻ ﻳﻘﻠﺪﻩ ﺃﺣﺪ ﻓﻴﻜﻴــﻞ ﺃﺯﻳﺪ ﺃﻭ ﺃﻧﻘﺺ‬
‫ﻟﻠﻤﻠﻚ ﻻ ﺗﺘﻌﻠﻖ ﺑﻐﻴﺮ ﺳــﻜﺎﻥ ﺑﻼﺩﻩ ﻓﻲ ﺍﻷﺻﻞ‪،‬‬ ‫ﻋﻠﻰ ﺳــﻘﻴﺎ ﺍﻷﻧﻬــﺎﺭ‪ ،‬ﺑﻞ ﺗﻌﺘﻤﺪ ﻋﻠــﻰ ﺍﻷﻣﻄﺎﺭ‪،‬‬
‫)‪(٤‬‬ ‫ﻣﻨﻒ‪ ،‬ﻓﻬﺬﺍ ﺃﻣﺮ ﻏﻴﺮ ﻭﺍﻗﻌــﻲ ﺑﺎﳌﺮﺓ‪ ،‬ﻭﻟﻴﺲ ﻭﺭﺍﺀﻩ‬ ‫ﻣﻦ ﺍﳌﻘﺪﺍﺭ ﺍﶈﺪﺩ‪ ،‬ﺟﻌﻞ ﺻﻮﺍﻉ ﺍﳌﻠﻚ ﻣﻦ ﺫﻫﺐ ﻓﻼ‬
‫ﻭﺍﻟﺪﻟﻴﻞ ﺃﻥ ﺳــﻘﻮﻁ ﺍﻷﻣﻄﺎﺭ ﻛﺎﻥ ﻋﻼﻣﺔ ﺍﻟﻐﻮﺙ ﻭﻟــﻮ ﻛﺎﻥ ﻳﻮﺳــﻒ ﻓﻲ ﻭﺍﺩﻱ ﺍﻟﻨﻴــﻞ ﻭﻳﻌﻘﻮﺏ ﻓﻲ‬
‫ﺟﺪﻭﻯ‪.‬‬ ‫ﻳﺘﺄﺗﻲ ﻷﺣﺪ ﺗﻮﻓﻴﺮ ﻣﺜﻴﻞ ﻟﻪ‪ ،‬ﻭﺟﻌﻞ ﺍﻟﺘﻮﺯﻳﻊ ﻭﻓﻘﺎ‬
‫ﻏﻴﺮ ﺃﻥ ﻣﺼﺮ ﻫﺬﻩ ﻗﺪ ﺗﺒﺪﻟﺖ ﺳﻴﺎﺳﻴﺎ ﹰ ﻭﺍﻗﺘﺼﺎﺩ ﹼﻳﺎ ﹰ‬ ‫ﻋﻠﻰ ﺭﺃﺱ ﺍﻟﺴــﻨﺔ ﺍﻟﺴــﺎﺑﻌﺔ ﻣﻦ ﺍﻟﻘﺤﻂ ﺍﻟﺬﻱ ﺑﺮ ﻓﻠﺴــﻄﲔ ﳌﺎ ﺗﺰﺍﻣﻨﺖ ﺍ‪‬ﺎﻋــﺔ ﻣﻌﻬﻤﺎ‪ ،‬ﺣﻴﺚ‬
‫ﻟﻌﺪﺩ ﺍﻷﻓﺮﺍﺩ ﻭﻟﻴﺲ ﻭﻓﻘﺎ ﻟﻌﺪﺩ ﺍﻹﺑﻞ ﻭﺍﳌﺎﻝ‪ ،‬ﻓﻠﻜﻞ‬
‫ﻭﺃﻣﻨﻴﺎ ﹰ ﻭﺛﻘﺎﻓﻴﺎ ﻓﻲ ﻋﻬﺪ ﻓﺮﻋﻮﻥ ﻣﻮﺳﻰ‪ ،‬ﻓﺎﳌﻠﻚ‬ ‫)‪(٣‬‬ ‫ﺿــﺮﺏ ﺍﻟﺒــﻼﺩ‪ ،‬ﻓﺒﻤﺠــﺮﺩ ﺗﻮﻗــﻒ ﺍﻷﻣﻄــﺎﺭ ﻋﻦ ﻣﺼــﺮ ﻭﺍﺩﻱ ﺍﻟﻨﻴــﻞ ﻻ ﺗﺘﺄﺛﺮ ﺑﺘﻮﻗــﻒ ﺍﻷﻣﻄﺎﺭ ﺇﻻﹼ‬
‫ﻭﺍﺣﺪ ﻛﻴﻞ ﺑﻌﻴﺮ ﻓﻘﻂ‪ ،‬ﲢﺴــﺒﺎ ﻟﻌﺪﻡ ﺍﺳﺘﻐﻼﻟﻪ‬
‫ﻟﻘﺪ ﺣﺪﺙ ﺗﻐﻴﺮ ﺳﻴﺎﺳﻲ ﻭﺍﻗﺘﺼﺎﺩﻱ ﻭﺛﻘﺎﻓﻲ ﺑﲔ ﺍﺗﺨﺬ ﻣﺴﻤﻰ ﺳﻴﺎﺳﻴﺎ ﹰ ﺟﺪﻳﺪﺍ ﹰ ﻭﻫﻮ ﻓﺮﻋﻮﻥ ﻭﻫﻮ‬ ‫ﺍﻟﻬﻄﻮﻝ ﺑﺪﺃ ﻣﻮﺳــﻢ ﺍﻟﻘﺤﻂ ﻭﲟﺠــﺮﺩ ﻋﻮﺩﺗﻬﺎ ﻋﻠــﻰ ﺍﳌــﺪﻯ ﺍﻟﺒﻌﻴﺪ‪ ،‬ﻭﻟﻴــﺲ ﺇﻟﻰ ﺩﺭﺟــﺔ ﺍ‪‬ﺎﻋﺔ‬
‫ﻓﻲ ﺍﻟﺘﺠﺎﺭﺓ ﻭﺍﻟﺴــﻮﻕ ﺍﻟﺴــﻮﺩﺍﺀ‪ ،‬ﻭﻛﺎﻥ ﻟﻜﻞ ﻓﺮﺩ‬
‫ﻣﺼﺮ ﻳﻮﺳــﻒ ﻭﻣﺼﺮ ﻣﻮﺳــﻰ‪ ،‬ﻓﻤﺼﺮ ﻳﻮﺳﻒ ﻟﻔﻆ ﻳﺪﻝ ﻋﻠــﻰ ﺍﻟﻌﻠﻮ ﻭﺍﻻﺭﺗﻔﺎﻉ ﻭﺍﻟﺴــﻤﻮ‪ ،‬ﻣﻦ‬ ‫ﻟﻠﻬﻄﻮﻝ ﻳﻨﺘﻬﻲ ﻣﻮﺳﻢ ﺍﻟﻘﺤﻂ ]ﺛﻢ ﻳﺄﺗﻲ ﻣﻦ ﺃﻳﻀﺎﹰ‪ ،‬ﻭﻟﻦ ﺗﻜﻮﻥ ﺣﺎﻟﺔ ﺍﳉﺪﺏ ﺷﺎﻣﻠﺔ ﻟﻜﻞ ﻫﺬﻩ‬
‫ﺍﳊــﻖ ﻓﻲ ﺍﳌﻴﺮﺓ ﻭﻓﻖ ﻓﺘﺮﺓ ﺯﻣﻨﻴﺔ‪ ،‬ﻗﻴﻞ ﺃﻧﻬﺎ ﻣﺮﺗﺎﻥ‬

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‫ﻭﺍﳌﺼــﺮﺍﻥ‪ :‬ﻫﻮ ﺍﳌﻌــﻲ‪ ،‬ﺍﻟﺬﻱ ﻫﻮ ﻣﺠــﺮﻯ ﺍﻟﻐﺬﺍﺀ ﻟﻠﻬــﺮﺏ ﻣﻦ ﻃﻐﻴﺎﻥ ﻓﺮﻋﻮﻥ‪ ،‬ﻭﻟﺬﻟﻚ ﳌﺎ ﺃﻏﺮﻕ ﺍﷲ‬ ‫ﻛﺎﻧﺖ ﺃﻛﺜﺮ ﺑﺴــﺎﻃﺔ ﻭﺗﻮﺍﺿﻌــﺎ ﺑﺤﻴﺚ ﺃﻧﻬﺎ ﻟﻢ‬ ‫ﺍ‪‬ــﺎﻭﺭﺓ ﺳﻴﺎﺳــ ﹼﻴﺎﹰ‪ ،‬ﻓﺒﻌــﺪ ﺃﻥ ﻧﻘــﺮﺃ ﻓﻲ ﺳــﻮﺭﺓ‬ ‫ﻭﻣﻘﺎﻡ ﻛﺮﱘ ﻭﻧﻌﻤﺔ ﻛﺎﻧﻮﺍ ﻓﻴﻬﺎ ﻓﺎﻛﻬﲔ‪.‬‬ ‫ﻟﻬــﺎ ﺟﻨﺎﺕ ﻣــﻦ ﻧﺨﻴــﻞ ﻭﻋﻨــﺐ‪ ،‬ﻭﺷــﺠﺮ ﺩﺍﺋﻢ‬
‫ﺳــﺒﺤﺎﻧﻪ ﻓﺮﻋﻮﻥ ﻭﺟﻨﻮﺩﻩ ﻋﺎﺩﻭﺍ ﺇﻟﻰ ﻧﻔﺲ ﺍﻟﺪﻳﺎﺭ‬ ‫ﻓﻲ ﺍﳉﺴــﻢ‪ ،‬ﻭﻻﺯﺍﻝ ﺃﻫﻞ ﺍﻟﺸــﺎﻡ ﻳﺴــﻤﻮﻥ ﺍﳌﺎﻝ‬ ‫ﺗﺘﻤﻜــﻦ ﻣﻦ ﺗﻔﺴــﻴﺮ ﺭﺅﻳﺎ ﺍﳌﻠﻚ‪ ،‬ﻭﻓــﻮﻕ ﻫﺬﺍ ﻟﻢ‬ ‫ﺃﻭ ﺃﻧﻬﻢ ﻗﺪ ﺗﻮﺳــﻌﻮﺍ ﻓﻲ ﺍﻻﺳــﺘﻴﻼﺀ ﻋﻠﻰ ﺍﻟﺒﻼﺩ ﻳﻮﺳﻒ ﻋﻦ ﺍﻟﺴﻮﺭ ﻭﺍﻷﺑﻮﺍﺏ ﺫﻱ ﺍﳌﺪﺍﺧﻞ ﺍﳌﺘﻌﺪﺩﺓ‪،‬‬ ‫ﺍﻻﺧﻀﺮﺍﺭ‪ ،‬ﺇﺫ ﻟﻔﻆ ﺍﳉﻨﺔ ﻻ ﻳﻄﻠﻖ ﺇﻻ ﻋﻠﻰ ﺍﻷﺭﺽ‬
‫ﺍﻟﺘــﻲ ﻛﺎﻧﻮﺍ ﻓﻴﻬﺎ‪ ،‬ﺩﻳﺎﺭ ﻓﺮﻋﻮﻥ ]ﻓﺄﺧﺮﺟﻨﺎﻫﻢ ﻣﻦ‬ ‫ﲢﺎﻭﻝ ﺃﻥ ﺗﺘﺼﻨﻊ ﻟﻪ ﺟﻮﺍﺑﺎ ﺑﻞ ﺃﻗﺮﺕ ﺑﻌﺪﻡ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﻣﺼﺎﺭﻱ‪ ،‬ﻓﻤﺼﺮ ﻫﻲ ﺑﻠﺪ ﺗﻘﻊ ﻋﻠﻰ ﺧﻂ ﺍﻟﺘﺠﺎﺭﺓ‬ ‫ﺻﺮﻧﺎ ﻧﺴﻤﻊ ﺍﳌﻸ ﻣﻦ ﻗﻮﻡ ﻓﺮﻋﻮﻥ‪ ،‬ﻳﺸﻴﺮﻭﻥ ﻋﻠﻴﻪ‬ ‫ﺍﻟﺪﺍﺋﻤﺔ ﺍﻻﺧﻀﺮﺍﺭ‪ ،‬ﺍﻟﻘﺎﺩﺭﺓ ﻋﻠﻰ ﺳﺘﺮ ﻣﻦ ﺩﺧﻠﻬﺎ‪،‬‬
‫ﺇﻧﻬﺎ ﺍﻟﺘﺠﺎﺭﺓ‪ ..‬ﻓﻠﻴــﺲ ﺛﻤﺔ ﻋﻤﻞ ﻓﻲ‬
‫ﳝﺘــﺎﺭ ﻣﻨﻬﺎ ﺍﻟﻨــﺎﺱ ﺍﻟﻄﻌــﺎﻡ‪ ،‬ﻭﻳﺘﺎﺟــﺮﻭﻥ ﻓﻴﻬﺎ‪ ،‬ﺟﻨﺎﺕ ﻭﻋﻴﻮﻥ ﻭﻛﻨﻮﺯ ﻭﻣﻘﺎﻡ ﻛﺮﱘ ﻛﺬﻟﻚ ﻭﺃﻭﺭﺛﻨﺎﻫﺎ‬ ‫ﻭﺍﻛﺘﻔــﺖ ﺑﺘﺒﺮﻳــﺮ ﺃﻧﻬﺎ ﺃﺿﻐــﺎﺙ ﺃﺣــﻼﻡ‪ ،‬ﻭﻟﻜﻦ‬ ‫ﺑــﺄﻥ ﻳﺒﻌﺚ ﻓــﻲ ﺍﳌﺪﺍﺋﻦ ﺣﺎﺷــﺮﻳﻦ‪ ،‬ﻣــﺮﺓ ﻟﻄﻠﺐ‬ ‫ﻭﺟﻌﻠﻪ ﻓﻲ ﺟﻨﺔ ﻋﻦ ﺍﻟﻌﻴﻮﻥ‪.‬‬
‫ﺍﻟﺰﻣــﺎﻥ ﺍﳌﺎﺿــﻲ ﺃﻭ ﺍﳊﺎﺿــﺮ‪ ،‬ﳝﻜــﻦ ﺃﻥ‬
‫ﻓﺮﻋﻮﻥ ﻣﻮﺳــﻰ ﺃﻧﺸﺄ ﻧﻈﺎﻣﺎ ﹰ ﺩﻳﻨﻴﺎ ﹰ ﺟﺪﻳﺪﺍﹰ‪ ،‬ﺟﻌﻞ ﻭﻳﺠﻠﺒــﻮﻥ ﻟﻬﺎ ﻭﻣﻨﻬــﺎ ﺍﻷﻣﻮﺍﻝ‪ ،‬ﻭﺃﺻــﻞ ﺍﻟﻜﻠﻤﺔ ﺑﻨﻲ ﺇﺳﺮﺍﺋﻴﻞ[‪ ،‬ﻓﺎﻵﻳﺔ ﻭﺍﺿﺤﺔ ﺑﺄﻥ ﺑﻨﻲ ﺇﺳﺮﺍﺋﻴﻞ‬ ‫ﺍﻟﺴــﺤﺮﺓ‪ ،‬ﻭﻣــﺮﺓ ﻟﻄﻠﺐ ﺍﳉﻨﺪ ﻭﺍﳉﻴــﺶ‪ ،‬ﳑﺎ ﻳﺪﻝ‬ ‫ﻭﻫﺬﺍ ﺣﺪﺙ ﻷﺣﺪ ﺳﺒﺒﲔ ﺃﻭ ﻟﻜﻠﻴﻬﻤﺎ‪ ،‬ﻓﺈﻣﺎ ﺃﻧﻬﻢ‬
‫ﺑﻌﺪ ﺇﻏﺮﺍﻕ ﻓﺮﻋﻮﻥ ﻭﺟﻨﻮﺩﻩ‪ ،‬ﻗﺪ ﻋﺎﺩﻭﺍ ﻭﻭﺭﺛﻮﺍ ﻣﻠﻚ‬ ‫ﻣﻦ ﻧﻔﺴــﻪ ﺇﻟﻬﺎ ﹰ ﺃﻭﺣﺪﺍ ﻓﻘﺎﻝ‪] :‬ﻣﺎ ﻋﻠﻤﺖ ﻟﻜﻢ ﻳﻌﻨﻲ ﺍﳌﺂﻝ ﻭﺍﳌﺮﺟــﻊ‪ ،‬ﻓﺎﻟﺒﻠﺪ ﺍﻟﺬﻱ ﻳﺆﻝ ﻟﻪ ﺍﻟﻨﺎﺱ‬ ‫ﻳﻜﺪﺱ ﺃﻣﻮﺍﻻ ﹰ ﻛﺎﻟﺘﻲ ﺣﺎﺯﻫﺎ ﻗﺎﺭﻭﻥ ﻏﻴﺮ ﻋﻠﻰ ﺣﺪﻭﺙ ﺗﻮﺳــﻊ ﺳﻴﺎﺳــﻲ ﳌﻤﻠﻜﺔ ﻓﺮﻋﻮﻥ‪،‬‬ ‫ﻗﺪ ﳉﺌﻮﺍ ﺇﻟﻰ ﻧﻈﺎﻡ ﺍﻟﺴــﺪﻭﺩ ﻭﺣﻔــﻆ ﺍﳌﻴﺎﻩ‪ ،‬ﺛﻢ‬
‫ﻓﺮﻋﻮﻥ ﻭﻗﻮﻣﻪ ﻭﺯﺭﻋﻬﻢ ﻭﺑﻴﻮﺗﻬﻢ ﻭﺃﻣﻮﺍﻟﻬﻢ‪ ،‬ﻭﻫﻨﺎ‬ ‫ﻟﻠﻤﻴﺮﺓ ﻳﺴــﻤﻰ ﻣﺼــﺮﺍ‪ ،‬ﻭﺍﻟﺒﻠﺪ ﺍﻟــﺬﻱ ﺗﺆﻭﻝ ﻟﻪ‬ ‫ﻣــﻦ ﺇﻟﻪ ﻏﻴﺮﻱ[ ﻭﺍﺳــﺘﻌﺎﻥ ﺑﺎﻟﺴــﺤﺮ ﺍﻟﻌﻈﻴﻢ‪،‬‬ ‫ﺍﻟﺘﺠﺎﺭﺓ‪ ،‬ﻓﻼ ﺑﺪ ﺃﻥ ﻓﺮﻋﻮﻥ ﻣﻮﺳــﻰ ﻗﺪ ﻟﻘﺪ ﻛﺎﻧﺖ ﻗﺮﻳــﺔ ﻭﺃﺻﺒﺤﺖ ﺃﻡ ﻗﺮﻯ ﻭﻟﻬﺎ ﻣﺪﺍﺋﻦ‪،‬‬ ‫ﺍﻟﺘﺤﻜــﻢ ﻓﻲ ﺟﺮﻳﺎﻧﻬﺎ ﺃﻧﻬــﺎﺭﺍ ﹰ ﻭﺃﻭﺩﻳﺔ‪ ،‬ﻭﺣﻔﻈﻬﺎ‬
‫ﻳﺠﺪﺭ ﺑﻨﺎ ﺃﻥ ﻧﻼﺣﻆ ﺃﻥ ﺑﻨﻲ ﺇﺳﺮﺍﺋﻴﻞ ﻣﻬﻤﺎ ﻛﺎﻧﻮﺍ‬ ‫ﻭﺃﻇﻬﺮ ﻣﻦ ﺍﻻﻋﺘﺮﺍﺿﺎﺕ ﻣﺎ ﻳﻮﺣﻲ ﺑﺎﻟﺜﻘﺔ ﺍﻟﺰﺍﺋﺪﺓ ﺃﻣﻮﺍﻝ ﺍﻟﺼﺪﻗﺎﺕ ﻳﺴﻤﻰ ﻣﺼﺮﺍ‪.‬‬ ‫ﻣﺼﺮ ﻓﺮﻋﻮﻥ ﻣﻮﺳــﻰ ﺃﻭﺳــﻊ ﻭﺃﻏﻨﻰ ﻭﺃﻗﻮﻯ ﻣﻦ‬ ‫ﲤﻜﻦ ﻣﻦ ﺍﻻﺳﺘﻴﻼﺀ ﻋﻠﻰ ﻣﻨﻄﻘﺔ ﺗﻘﻊ‬ ‫ﻓﻲ ﻫﺬﻩ "ﺍﻟﻌﻴﻮﻥ"‪ ،‬ﻭﺑﺎﻟﺘﺎﻟﻲ ﺻﺎﺭﻭﺍ ﻗﺎﺩﺭﻳﻦ ﻋﻠﻰ‬
‫ﻟﻘــﺪ ﺍﻧﺘﺸــﺮﺕ ﻓﻲ ﻫــﺬﻩ ﺍﳌﻨﻄﻘــﺔ ﺧﺎﺻﺔ ﻓﻲ ﻣﻦ ﺣﻴﺚ ﺍﻟﻌﺪﺩ ﻳﺴﺘﺤﻴﻞ ﻋﻠﻴﻬﻢ ﺃﻥ ﻳﺮﺛﻮﺍ ﻣﻠﻚ‬ ‫ﻓــﻲ ﺍﻟﻨﻔﺲ‪ ،‬ﻓﺎﻟﺜﺮﻭﺓ ﺍﻟﻌﻈﻴﻤﺔ ﻭﺍﻟﻘﺪﺭﺓ ﻭﺍﻟﻘﻮﺓ‬ ‫ﻋﻠﻰ ﺧﻂ ﺍﻟﺘﺠــﺎﺭﺓ ﺍﻟﺪﻭﻟــﻲ‪ ،‬ﺃﻭ ﺇﻗﻨﺎﻉ ﻣﺼﺮ ﻳﻮﺳﻒ‪.‬‬ ‫ﺯﺭﺍﻋﺔ ﻧﺒﺎﺗــﺎﺕ ﺃﺧﺮﻯ ﻏﻴﺮ ﻣﻮﺳــﻤﻴﺔ‪ ،‬ﻭﻻ ﺗﻌﺘﻤﺪ‬
‫ﺍﳉــﺰﺀ ﺍﳉﻨﻮﺑﻲ ﻣﻦ ﺍﻟﺴــﺮﺍﺓ ﳑﺎﻟﻚ ﺃﺷــﺒﻪ ﺑﺪﻭﻝ ﻭﺍﺩﻱ ﺍﻟﻨﻴــﻞ ‪‬ﺮﺩ ﻣﻮﺕ ﺍﻟﻔﺮﻋــﻮﻥ ﻭﺟﻨﻮﺩﻩ‪ ،‬ﻷﻧﻬﻢ‬ ‫ﺃﻏﺮﺗــﻪ ﺑﺎﺩﻋﺎﺀ ﺍﳌﻨﺎﺻﺐ ﺍﻟﺘــﻲ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﺼﻠﻬﺎ‬ ‫ﻭﻣــﻦ ﺍﻟﻨﺎﺣﻴــﺔ ﺍﻟﺜﻘﺎﻓﻴــﺔ ﻭﺍﻟﺪﻳﻨﻴــﺔ ﻓﻘﺪ‬ ‫ﻋﻠﻰ ﺍﻷﻣﻄﺎﺭ ﺍﳌﻮﺳــﻤﻴﺔ ﻛﺎﻟﻘﻤــﺢ ﺍﻟﺬﻱ ﻛﺎﻧﻮﺍ‬
‫ﺍﻟﻘﻮﺍﻓــﻞ ﺑﺎﺗﺨﺎﺫ ﻣﺼﺮﻩ ﻃﺮﻳﻘــﺎ ﹰ ﲡﺎﺭ ﹼﻳﺎ ﹰ‬
‫ﺍﳌــﺪﻥ ﲤﺘﻌــﺖ ﺑﺎﻟﻨﻔــﻮﺫ ﻭﺍﳌــﺎﻝ ﺑﺴــﺒﺐ ﻃﺮﻳﻖ ﺃﻗﻞ ﻋﺪﺩﺍ ﹰ ﻭﺷــﺄﻧﺎ ﹰ ﻣﻦ ﺃﻥ ﻳﺪﺑﺮﻭﺍ ﻣﻠﻚ ﻭﺍﺩﻱ ﺍﻟﻨﻴﻞ‪،‬‬ ‫ﺃﺣﺪ‪ ،‬ﻓﺎﺩﻋﻰ ﺍﻟﺮﺑﻮﺑﻴﺔ ﻭﺍﻹﻟﻮﻫﻴﺔ‪.‬‬ ‫ﻛﺎﻧــﻮﺍ ﻳﻌﺒــﺪﻭﻥ ﺃﺭﺑﺎﺑــﺎ ﹰ ﻣﺘﻔﺮﻗــ ‪] :‬ﺃﺃﺭﺑــﺎﺏ‬ ‫ﻳﺰﺭﻋﻮﻧﻪ‪ ،‬ﻓﺼﺮﻧﺎ ﻧﺴﻤﻊ ﻓﺮﻋﻮﻥ ﻣﻮﺳﻰ ﻳﺘﺤﺪﺙ‬
‫ﺭﲟﺎ ﺑﺴــﺒﺐ ﺍﻟﻮﻓــﺮﺓ ﻓﻲ ﺍﳌــﺎﺀ ﻭﺍﻟﻐﺬﺍﺀ‬
‫ﺍﻟﺬﻱ ﻳﺴﺘﺤﻴﻞ ﺩﻣﺎﺭﻩ ‪‬ﺮﺩ ﻣﻮﺕ ﻓﺮﻋﻮﻥ ﻭﺟﻨﻮﺩﻩ‪،‬‬ ‫ﻭﳝﻜــﻦ ﺃﻥ ﻧﻠﺤﻆ ﺗﻐﻴــﺮﺍ ﹰ ﺍﻗﺘﺼﺎﺩ ﹼﻳــﺎ ﹰ ﻣﻬﻤﺎ ﻃﺮﺃ ﺍﻟﺘﺠــﺎﺭﺓ ﻭﻣﻨﻬﺎ ﳑﻠﻜﺔ ﺳــﺒﺄ ﻭﳑﻠﻜﺔ ﺩﺍﻭﻭﺩ ﻋﻠﻴﻪ‬ ‫ﻣﺘﻔﺮﻗــﻮﻥ ﺧﻴــ ﹲﺮ ﺃﻡ ﺍﷲ ﺍﻟﻮﺍﺣﺪ ﺍﻟﻘﻬــﺎﺭ[ ﺗﻠﻚ‬ ‫ﻋﻦ ﺍﻟﻨﺨــﻞ ﻭﺍﻟﺼﻠﺐ ﻋﻠﻰ ﺟﺬﻭﻉ ﺍﻟﻨﺨﻞ‪ ،‬ﻭﺻﺮﻧﺎ‬
‫ﻓﻤﺼﺮ ﻭﺍﺩﻱ ﺍﻟﻨﻴﻞ ﺃﻋﻈــﻢ ﻭﺃﻋﻘﺪ ﻭﺃﻣﻨﻊ ﻣﻦ ﺃﻥ‬ ‫ﻋﻠﻰ ﻣﺼﺮ ﻣﻮﺳــﻰ‪ ،‬ﺗﺴــﺒﺐ ﻟﻬﺎ ﻓــﻲ ﻛﻞ ﻫﺬﺍ ﺍﻟﺴــﻼﻡ ﻭﳑﻠﻜــﺔ ﻣﺼﺮ ﻓﺮﻋﻮﻥ ﻣﻮﺳــﻰ‪ ،‬ﻭﻛﺎﻧﻮﺍ‬ ‫ﻛﺎﻧﺖ ﻛﻠﻤﺎﺕ ﻳﻮﺳــﻒ ﻣﻊ ﺍﻟﺴﺠﻴﻨﲔ‪ ،‬ﻭﻟﻜﻨﻬﺎ‬
‫ﻭﺍﻷﻣﺎﻥ‪،‬‬ ‫ﻧﺴــﻤﻊ ﻋﻦ ﳑﺘﻠﻜﺎﺗﻬﻢ ﺃﻧﻬﺎ ﺟﻨﺎﺕ ﻭﻋﻴﻮﻥ ﻭﺯﺭﻭﻉ‬
‫ﻳﺘﺴــﻤﻮﻥ ﺑﺎﳌﻠــﻮﻙ ﻭﻳﺘﺨﺬﻭﻥ ﻋﺮﻭﺷــﺎ ﹰ ﻭﻳﻌﺘﻨﻮﻥ ﻳﺮﺛﻬــﺎ ﺑﻨﻮ ﺇﺳــﺮﺍﺋﻴﻞ‪ ،‬ﺍﻟﺬﻳﻦ ﺯﻋﻤــﻮﺍ ﻛﺬﺑﺎ ﺃﻧﻬﻢ‬ ‫ﺍﻟﻨﻤــﺎﺀ‪ ،‬ﺇﻧﻬــﺎ ﺍﻟﺘﺠــﺎﺭﺓ ﻓﻠﻴــﺲ ﺛﻤــﺔ ﻋﻤﻞ ﻓﻲ‬
‫ﺍﻟﺰﻣــﺎﻥ ﺍﳌﺎﺿــﻲ ﺃﻭ ﺍﳊﺎﺿــﺮ‪ ،‬ﳝﻜــﻦ ﺃﻥ ﻳﻜــﺪﺱ ﺑﺎﻟﺰﺭﺍﻋــﺔ ﻭﺍﻟﺴــﺪﻭﺩ ﻭﺍﻟﺘﺠﺎﺭﺓ‪ ،‬ﻭﻣﺜــﻞ ﻫﺬﺍ ﺍﳊﺎﻝ ﻛﺎﻧــﻮﺍ ‪ ٦٠٠٠٠٠‬ﻓــﺮﺩ ﻗــﺎﺩﺭ ﻋﻠﻰ ﺣﻤﻞ ﺍﻟﺴــﻼﺡ‬
‫ﻳﻮﻡ ﻋﺒﻮﺭﻫﻢ‪ ،‬ﻭﻗﺪ ﺃﺷــﺎﺭ ﺍﻟﻘــﺮﺁﻥ ﺇﻟﻰ ﻛﺬﺏ ﻫﺬﺍ‬ ‫ﻭﺟــﺪ ﺃﻳﻀﺎ ﹰ ﻓــﻲ ﺍﳉﺰﺀ ﺍﻟﺸــﻤﺎﻟﻲ ﻣﻦ ﺍﻟﺴــﺮﺍﺓ‬ ‫ﺃﻣــﻮﺍﻻ ﹰ ﻛﺎﻟﺘﻲ ﺣﺎﺯﻫﺎ ﻗــﺎﺭﻭﻥ ﻏﻴﺮ ﺍﻟﺘﺠﺎﺭﺓ‪ ،‬ﻓﻼ ﺑﺪ‬
‫ﺍﻟﻌﺪﺩ ﻋﻠﻰ ﻟﺴــﺎﻥ ﻓﺮﻋﻮﻥ ﺣﲔ ﻗﺎﻝ‪] :‬ﺇﻥ ﻫﺆﻻﺀ‬ ‫ﺃﻥ ﻓﺮﻋﻮﻥ ﻣﻮﺳــﻰ ﻗﺪ ﲤﻜﻦ ﻣﻦ ﺍﻻﺳﺘﻴﻼﺀ ﻋﻠﻰ ﻭﺍﻷﺭﺩﻥ ﻭﺳﻮﺭﻳﺎ ﻓﻬﻨﺎﻙ ﳑﺎﻟﻚ ﺍﻟﻨﺒﻂ ﻭﻣﺪﻳﻨﺘﻬﻢ‬
‫ﺍﻟﺒﺘــﺮﺍﺀ ﻭﳑﻠﻜﺔ ﺗﺪﻣــﺮ ﻭﻏﻴﺮﻫﺎ‪ ،‬ﻭﺃﺩﺭﻙ ﺍﻹﺳــﻼﻡ ﻟﺸﺮﺫﻣﺔ ﻗﻠﻴﻠﻮﻥ‪ ،‬ﻭﺇﻧﻬﻢ ﻟﻨﺎ ﻟﻐﺎﺋﻈﻮﻥ[‪.‬‬ ‫ﻣﻨﻄﻘﺔ ﺗﻘﻊ ﻋﻠﻰ ﺧﻂ ﺍﻟﺘﺠﺎﺭﺓ ﺍﻟﺪﻭﻟﻲ‪ ،‬ﺃﻭ ﺇﻗﻨﺎﻉ‬
‫ﺛــﻢ ﺇﻥ ﺍﻟﺘﺎﺭﻳــﺦ ﻟﻢ ﻳﺬﻛﺮ ﻣﻄﻠﻘﺎ ﹰ ﺃﻥ ﺑﻨﻲ‬ ‫ﺍﻟﻘﻮﺍﻓﻞ ﺑﺎﺗﺨﺎﺫ ﻣﺼﺮﻩ ﻃﺮﻳﻘﺎ ﹰ ﲡﺎﺭ ﹼﻳﺎ ﹰ ﺭﲟﺎ ﺑﺴــﺒﺐ ﻣﻨﻬﺎ ﳑﺎﻟﻚ ﻣﺸــﺎﺑﻬﺔ ﻭﻟﻜﻨﻬــﺎ ﻛﺎﻧﺖ ﺿﻌﻴﻔﺔ‬
‫ﺍﻟﻮﻓﺮﺓ ﻓﻲ ﺍﳌﺎﺀ ﻭﺍﻟﻐــﺬﺍﺀ ﻭﺍﻷﻣﺎﻥ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﺃﻣﻜﻦ ﻭﺗﺎﺑﻌــﺔ ﻟﻺﻣﺒﺮﺍﻃﻮﺭﻳﺎﺕ ﺍﻟﻌﻈﻴﻤــﺔ ﻓﻲ ﺍﻟﻔﺮﺱ ﺇﺳــﺮﺍﺋﻴﻞ ﺣﻜﻤــﻮﺍ ﻣﺼــﺮ‪ ،‬ﻭﻭﺭﺛــﻮﺍ ﻣﻠــﻚ ﻭﺍﺩﻱ‬
‫ﺍﻟﻨﻴــﻞ ﻭﻫــﺬﺍ ﺗﺎﺭﻳــﺦ ﻋﻮﺍﺋــﻞ ﺍﳌﻠــﻮﻙ ﺍﳌﺼﺮﻳــﺔ‬ ‫ﻭﺍﻟــﺮﻭﻡ ﻳﻮﻣﻬﺎ‪ ،‬ﻓﻘﺪ ﻛﺎﻧﺖ ﻫﻨــﺎﻙ ﳑﻠﻜﺔ ﺍﳌﻨﺎﺫﺭﺓ‬ ‫ﻷﻣﺜﺎﻝ ﻗﺎﺭﻭﻥ ﻣﻦ ﺑﻨﻲ ﺇﺳــﺮﺍﺋﻴﻞ‪ ،‬ﺃﻥ ﻳﺠﻤﻌﻮﺍ ﻛﻞ‬
‫ﺃﻣﺎﻣﻨﺎ‪ ،‬ﻭﻳﺴــﺘﺤﻴﻞ ﺃﻥ ﻳﻜﻮﻥ ﻣﻠﻚ )ﺍﻟﻔﺮﺍﻋﻨﺔ(‬ ‫ﻫــﺬﻩ ﺍﻟﻜﻨﻮﺯ ﻣﻦ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ‪ ،‬ﻭﺃﻣﻜﻦ ﻟﻘﻮﻡ ﻭﺍﻟﻐﺴﺎﺳﻨﺔ‪ ،‬ﻭﳑﻠﻜﺔ ﻓﻲ ﺍﻟﻴﻤﻦ ﻭﺑﻌﺾ ﺍﳌﻤﺎﻟﻚ‬
‫ﻗﺪ ﺯﺍﻝ ‪‬ﺮﺩ ﺃﻥ ﻓﺮﻋﻮﻥ ﻭﺟﻨﻮﺩﻩ ﻗﺪ ﻏﺮﻗﻮﺍ ﻓﻲ ﺍﻟﻴﻢ‪،‬‬ ‫ﺍﻟﺼﻐﻴﺮﺓ ﻓﻲ ﻋﻤﺎﻥ ﻭﻫﺠﺮ‪.‬‬ ‫ﻓﺮﻋﻮﻥ ﺃﻥ ﻳﺠﻤﻌﻮﺍ ﻣﻨﻬﺎ ﺍﻟﻜﺜﻴﺮ ]ﻛﻢ ﺗﺮﻛﻮﺍ ﻣﻦ‬
‫ﻭﻣﻦ ﺍﻟﻮﺍﺿــﺢ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻗﺪ ﺃﺛﺒﺖ ﺃﻥ ﻫﺬﻩ‬ ‫ﺟﻨﺎﺕ ﻭﻋﻴﻮﻥ ﻭﻛﻨﻮﺯ ﻭﻣﻘﺎﻡ ﻛﺮﱘ[‪.‬‬
‫)‪(٥‬‬
‫ﺍﳊﺎﺩﺛــﺔ ﻗﺪ ﺩﻣﺮﺕ ﻣﺎ ﻛﺎﻥ ﻳﺼﻨﻊ ﻓﺮﻋﻮﻥ ﻭﺟﻨﻮﺩﻩ‪،‬‬ ‫ﺇﻥ ﻛﻞ ﻣﺎ ﻗﺪﻣﻨﺎﻩ ﻳﺆﻛﺪ ﺃﻥ ﻣﺼﺮ ﻳﻮﺳﻒ ﻭﻣﻮﺳﻰ‬
‫ﻟﻴﺴــﺖ ﻣﺼــﺮ ﻭﺍﺩﻱ ﺍﻟﻨﻴﻞ ﻭﺇﳕﺎ ﻫــﻲ ﳑﻠﻜﺔ ﻓﻲ ﻭﻣﺸﻬﺪ ﺁﺧﺮ ﺟﺪﻳﺮ ﺑﺎﻟﻮﻗﻮﻑ ﺃﻣﺎﻣﻪ ﻣﻠ ﹼﻴﺎﹰ‪ ،‬ﻳﺘﻌﻠﻖ ﻭﺃﺑــﺎﺩﺕ ﻣﻠﻜﻬــﻢ ﻭﺃﻧﻬــﺖ ﻭﺟﻮﺩﻫــﻢ ﺍﻟﺘﺎﺭﻳﺨﻲ‬
‫ﲟﺎ ﻫﻮ ﻣﺬﻛﻮﺭ ﻣﻦ ﺇﳒﺎﺀ ﺍﷲ ﺳــﺒﺤﺎﻧﻪ ﳌﻮﺳــﻰ ﻭﺍﻟﺴﻴﺎﺳــﻲ‪ ،‬ﻭﺃﻭﺭﺛﺖ ﻣﻠﻜﻬﻢ ﻟﺒﻨﻲ ﺇﺳﺮﺍﺋﻴﻞ ﺃﻭ‬ ‫ﺍﳊﺠــﺎﺯ ﻋﻠــﻰ ﺍﻟﻄﺮﻳﻖ ﺍﻟﺪﻭﻟــﻲ ﻟﻠﺘﺠــﺎﺭﺓ ﺍﻟﺬﻱ‬
‫ﻋﻠﻰ ﺍﻷﻗﻞ ﺃﻭﺭﺛﺖ ﺃﻣﻮﺍﻟﻬﻢ ﻭﺃﺭﺿﻬﻢ ﻭﻗﺼﻮﺭﻫﻢ‬ ‫ﻭﻗﻮﻣﻪ‪ ،‬ﳌﺎ ﻓﺮﻭﺍ ﻣﻦ ﻇﻠــﻢ ﻓﺮﻋﻮﻥ ﻭﺟﻨﻮﺩﻩ‪ ،‬ﻓﻠﻤﺎ‬ ‫ﻛﺎﻥ ﻳﺮﺑﻂ ﺍﻟﺼﲔ ﻭﺍﻟﻬﻨﺪ ﻭﺩﻭﻝ ﺁﺳــﻴﺎ ﺑﺎﻟﺸــﺮﻕ‬
‫ﻟﺒﻨﻲ ﺇﺳﺮﺍﺋﻴﻞ‪ ،‬ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﻣﺤﺪﻭﺩﻳﺔ ﳑﻠﻜﺔ‬ ‫ﺍﻷﻭﺳــﻂ ﻭﺍﻷﺩﻧــﻰ ﻭﺃﻭﺭﺑﺎ ﻭﺍﻟــﺬﻱ ﻛﺎﻥ ﳝﺮ ﺑﺎﻟﻴﻤﻦ ﺃﺩﺭﻛﻬــﻢ ﺟﻴﺶ ﻓﺮﻋﻮﻥ ﻋﻠﻰ ﺳــﺎﺣﻞ ﺍﻟﻴﻢ ﲢﻴﺮ‬
‫ﻣﻮﺳﻰ ﻣﺎ ﺍﻟﺬﻱ ﻋﻠﻴﻪ ﺃﻥ ﻳﻔﻌﻞ ﻓﻲ ﻫﺬﺍ ﺍﳊﺼﺎﺭ؟ ﻓﺮﻋﻮﻥ ﻣﻮﺳﻰ ﺣﺘﻰ ﺑﻌﺪ ﺗﻮﺳﻌﻬﺎ ‪.‬‬ ‫ﻭﺍﳊﺠﺎﺯ ﺇﻟﻰ ﺍﻟﺸﺎﻡ ﺛﻢ ﺗﺮﻛﻴﺎ ﻓﺄﻭﺭﺑﺎ‪.‬‬
‫ﺎﻙ ﺍﻟﹾ ﹶﺒ ﹾﺤﺮﹶ ﻭﻟﻌﻞ ﺍﻟﺬﻫﺐ ﺍﻟﻜﺜﻴﺮ‪ ،‬ﺍﻟﺬﻱ ﺣﻤﻠﻪ ﺑﻨﻮ ﺇﺳــﺮﺍﺋﻴﻞ‬
‫ﺼ ﹶ‬ ‫ﻮﺳﻰ ﺃ ﹶ ﹾﻥ ﹾ‬
‫ﺍﺿﺮﹺ ﹾﺏ ﺑ ﹺ ﹶﻌ ﹶ‬ ‫ﻭﻟﻌﻞ ﺍﺳــﻢ ﻣﺼﺮ ﻧﻔﺴــﻪ ﻻ ﻳﺨﻠﻮ ﻣﻦ ﺍﻟﺪﻻﻟﺔ ] ﹶﻓﺄﹶﻭﹾ ﹶﺣ ﹾﻴﻨﹶﺎ ﺇﹺﻟﹶﻰ ﹸﻣ ﹶ‬
‫ﻴﻢ)‪(٦٣‬ﻭﹶﺃ ﹶ ﻓﻲ ﺭﺣﻠﺘﻬﻢ ﻧﺤﻮ ﺍﻷﺭﺽ ﺍﳌﻘﺪﺳﺔ‪ ،‬ﻭﺍﻟﺬﻱ ﻗﺬﻓﻮﻩ‬ ‫ﻈ ﹺ‬
‫ﻋﻠــﻰ ﺍﳌــﺎﻝ ﻭﺍﻟﻐــﺬﺍﺀ ﻭﺍﻟﺘﺠــﺎﺭﺓ‪ ،‬ﻓﻠــﻮ ﺗﺘﺒﻌــﺖ ﹶﻓﺎﻧ ﹶﻔﻠﹶﻖﹶ ﹶﻓ ﹶﻜﺎ ﹶﻥ ﹸﻛ ﱡﻞ ﹺﻓﺮﹾ ﹴﻕ ﹶﻛ ﱠ‬
‫ﺎﻟﻄ ﹾﻮﺩﹺ ﺍﻟﹾ ﹶﻌ ﹺ‬
‫ﻮﺳﻰ ﻭﹶ ﹶﻣ ﹾﻦ ﹶﻣ ﹶﻌ ﹸﻪ ﻣﻊ ﺍﻟﺴﺎﻣﺮﻱ ﻓﻲ ﺍﻟﻨﺎﺭ‪ ،‬ﻓﺄﺧﺮﺝ ﻟﻬﻢ ﻋﺠﻼﹰ ﺟﺴﺪﺍ ﹰ‬ ‫ﻣﺴﻤﻴﺎﺗﻪ ﻋﻠﻰ ﺃﻧﻮﺍﻋﻬﺎ ﻟﻮﺟﺪﺕ ﺍﻷﻣﻮﺭ ﺍﻟﺜﻼﺛﺔ‪ :‬ﺯﹾﻟﹶ ﹾﻔﻨﹶﺎ ﺛ ﹶ ﱠﻢ ﹾﺍﻵﺧﹶ ﺮﹺﻳ ﹶﻦ)‪ (٦٤‬ﻭﹶﺃ ﹶ ﹾﳒﹶ ﹾﻴﻨﹶﺎ ﹸﻣ ﹶ‬
‫ﲔ)‪(٦٥‬ﺛﹸ ﱠﻢ ﺃ ﹶ ﹾﻏﺮﹶ ﹾﻗﻨﹶﺎ ﹾﺍﻵﺧﹶ ﺮﹺﻳ ﹶﻦ)‪)[(٦٦‬ﺍﻟﺸﻌﺮﺍﺀ( ﻣﻦ ﺫﻫﺐ ﻟﻪ ﺧﻮﺍﺭ‪ ،‬ﻫﻮ ﳑﺎ ﻭﺭﺛﻮﻩ ﻣﻦ ﺃﻣﻮﺍﻝ ﻓﺮﻋﻮﻥ‬ ‫ﺍﳌﺎﻝ ﻭﺍﻟﻐﺬﺍﺀ ﻭﺍﻟﺘﺠﺎﺭﺓ ﻣﺸــﺘﺮﻛﺔ ﻓﻴﻬﺎ ﻓﺎﳌﹺﺼﺮ ﺃ ﹶ ﹾﺟ ﹶﻤ ﹺﻌ ﹶ‬
‫ﺑﺎﻟﻜﺴــﺮ‪ :‬ﺍﻟﺒــﻼﺩ ﺍﻟﺘــﻲ ﻳﺠﻠــﺐ ﺇﻟﻴﻬــﺎ ﺍﻟﻔﻲﺀ ﺇﻟﻰ ﻫﻨﺎ ﻭﺍﳌﺸﻬﺪ ﻃﺒﻴﻌﻲ ﻭﻣﻌﺮﻭﻑ ﻓﻲ ﺍﻟﺘﺎﺭﻳﺦ ﻭﻗﻮﻣﻪ ﺑﻌــﺪ ﻫﻼﻛﻬﻢ‪ ،‬ﻭﺇﻻﹼ ﻓﻤــﻦ ﺃﻳﻦ ﻟﻬﻢ ﻫﺬﺍ‬
‫ﻭﺍﻟﺼﺪﻗﺎﺕ ﻭﻣﻨﻬﺎ ﺗﻮﺯﻉ ﻋﻠﻰ ﺍﳌﺴﺘﺤﻘﲔ‪ ،‬ﻭﺍﳌﹶﺼﺮ ﻭﻟﻜــﻦ ﺍﻟﻨﻘﻄــﺔ ﺍﶈﻴﺮﺓ ﻫــﻲ ﺃﻥ ﺍﻟﻘــﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﺍﻟﺬﻫــﺐ ﺍﻟﻜﺜﻴﺮ ﺍﻟﻜﺎﻓﻲ ﻟﺼﻨﺎﻋــﺔ ﻋﺠﻞ‪ ،‬ﻭﻟﻘﺪ‬
‫ﻗﺎﻟــﻮﺍ‪] :‬ﻭﻟﻜﻨــﺎ ﺣﻤﻠﻨــﺎ ﺃﻭﺯﺍﺭﺍ ﻣﻦ ﺯﻳﻨــﺔ ﺍﻟﻘﻮﻡ‬ ‫ﺑﺎﻟﻔﺘﺢ‪ :‬ﺍﳊﻠﺐ ﺑﺄﻃﺮﺍﻑ ﺍﻷﺻﺎﺑﻊ ﻹﺧﺮﺍﺝ ﺍﳊﻠﻴﺐ ﻳﺬﻛــﺮ ﺻﺮﺍﺣــﺔ ﺃﻥ ﻣﻮﺳــﻰ ﻭﻗﻮﻣﻪ ﻟــﻢ ﻳﻌﺒﺮﻭﺍ‬
‫ﻓﻘﺬﻓﻨﻬﺎ ﻭﻛﺬﻟﻚ ﺃﻟﻘﻰ ﺍﻟﺴﺎﻣﺮﻱ[‪.‬‬ ‫ﻓﻲ ﻫﺬﺍ ﺍﻟﻌﺒﻮﺭ ﻟﻠﺬﻫﺎﺏ ﻟﻸﺭﺽ ﺍﳌﻘﺪﺳــﺔ‪ ،‬ﻭﺇﳕﺎ‬ ‫)ﺍﻟﻐﺬﺍﺀ( ﻣﻦ ﻣﺴﺎﻟﻜﻪ ﻓﻲ ﺍﻟﻀﺮﻉ‪ ،‬ﻭﺍﳌﺼﻴﺮ‬

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‫‪ ،‬ﻭﻫﻲ ﺍﻟﺘﻲ ﺟــﺮﺕ ﻓﻴﻬﺎ ﺃﺣﺪﺍﺙ ﺍﻟﻨﺒﻮﺍﺕ ‪ ،‬ﻭﲢﺮﻙ‬ ‫ﺍﻟﻴﻤﻦ‪ ،‬ﻭﻻ ﻳﺴﺘﺒﻌﺪ ﻫﺬﺍ ﺍﻟﺘﻔﺴﻴﺮ‪ ،‬ﻷﻥ ﺍﳌﺴﺎﻓﺔ‬ ‫ﻣﺒﺎﺭﻛﺔ‪ ،‬ﻟﻬــﺎ ﻋﻼﻗــﺔ ﺑﺎﻷﻧﺒﻴﺎﺀ ﻭﺑﻨﻲ ﺇﺳــﺮﺍﺋﻴﻞ‬ ‫ﻟﺒﻨﺎﺀ ﺍﻟﺼــﺮﺡ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻫﻮ ﻋﻤﺎﺩ ﻣــﺎﺩﺓ ﺍﻟﺒﻨﺎﺀ‪،‬‬ ‫ﺇﺫﺍ ﹰ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻟﻢ ﻳﺘﻨﺎﺯﻝ ﻋﻦ ﺭﺳﺎﻟﺘﻪ ﺍﻷﺣﺰﺍﺏ‪ :‬ﻗﻮﻡ ﻧﻮﺡ ﻭﻋﺎﺩ ﻭﺛﻤﻮﺩ‪ ،‬ﻭﻫﻢ ﺃﻗﻮﺍﻡ ﻋﺮﺏ‬
‫ﻓﻴﻪ ﺑﻨﻮ ﺇﺳﺮﺍﺋﻴﻞ ‪ ،‬ﻭﺇﺑﺮﺍﻫﻴﻢ ﺍﳋﻠﻴﻞ ﻭﻟﻮﻁ‪ ،‬ﻓﻬﻲ‬ ‫ﺑــﲔ )ﺍﻟﻴﻤﻦ( ﺍﻟﻮﺍﻗﻌﺔ ﻓﻲ ﺃﻗﺼﻰ ﺟﻨﻮﺏ ﺍﳉﺰﻳﺮﺓ‬ ‫ﺍﺧﺘﻠﻒ ﻓﻴﻬﺎ ﺍﳌﻔﺴــﺮﻭﻥ‪ ،‬ﻓﻤﻨﻬﻢ ﻣﻦ ﻗﺎﻝ ﺇﻧﻬﺎ‬ ‫ﻓﻲ ﺃﺧﺬ ﺑﻨﻲ ﺇﺳﺮﺍﺋﻴﻞ ﻟﻸﺭﺽ ﺍﳌﻘﺪﺳﺔ ﺍﳌﻮﻋﻮﺩﺓ ﻣﻦ ﺍﳉﺰﻳــﺮﺓ ﺍﻟﻌﺮﺑﻴﺔ ﺇﻟﻰ ﺃﻧﻪ ﺇﳕــﺎ ﻳﺨﺎﻃﺒﻬﻢ ﲟﺎ ﺇﺫ ﻳﻨﺒﻐﻲ ﺍﻻﻟﺘﻔﺎﺕ ﺇﻟــﻰ ﺃﻥ ﻋﺒﺎﺭﺍﺕ ﺍﻵﻳﺎﺕ ﺗﻌﻨﻲ‬
‫ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻟﺸــﺎﻡ ﺍﻟﻮﺍﻗﻌﺔ ﻓﻲ ﺃﻗﺼﻰ ﺷــﻤﺎﻟﻬﺎ ﺍﻟﺘﻲ ﺃﳒــﻰ ﺍﷲ ﻧﺒﻴﻪ ﺇﺑﺮﺍﻫﻴــﻢ ﻭﻟﻮﻃﺎ ﹰ ﻓﻲ ﻗﻮﻟﻪ‬ ‫ﺍﻟﺸــﺎﻡ ﻭﻓﻠﺴــﻄﲔ ﲢﺪﻳﺪﺍﹰ‪ ،‬ﺃﺧﺬﺍ ﺑﺎﳌﺸﺘﻬﺮ ﻣﻦ‬ ‫ﺃﻥ ﺍﻟﻄــﲔ ﺍﳌﻄﺒــﻮﺥ‪ ،‬ﻛﺎﻥ ﻫــﻮ ﻋﻤــﺪﺓ ﺍﻟﺒﻨــﺎﺀ‬ ‫ﺣﺘﻰ ﺑﻌﺪ ﺃﻥ ﻧﺎﻟﻮﺍ ﺍﻟﺜﺮﻭﺓ ﻭﺍﻟﺴﻼﻡ‪ ،‬ﻭﻭﺭﺛﻮﺍ ﻓﺮﻋﻮﻥ ﻋﺮﻓﻮﺍ ﻭﺳﻤﻌﻮﺍ ﻭﺷــﺎﻫﺪﻭﺍ؟ ﻓﻠﻴﺲ ﻣﻦ ﺍﳌﻌﻘﻮﻝ‬
‫ﻴﻬﺎ‬ ‫ﹾﹶ‬ ‫ﺷﺎﺳﻌﺔ‪ ،‬ﻭﻣﻠﻴﺌﺔ ﺑﺎﻟﺼﺤﺎﺭﻯ ﺍﻟﻴﺎﺑﺴﺔ ﺍﳌﻘﻔﺮﺓ‪ ] ،‬ﻭﹶ ﹶﳒﱠ ﹾﻴﻨﹶﺎ ﹸﻩ ﻭﹶﻟﹸ ﹰ‬
‫ﻮﻃﺎ ﺇﹺﻟﹶﻰ ﺍﻷﺭ ﹾ ﹺ‬
‫ﺽ ﺍﻟﱠ ﹺﺘﻲ ﺑﹶﺎﺭ ﹶ ﹾﻛﻨﹶﺎ ﹺﻓ ﹶ‬ ‫ﺍﻟﺘﺎﺭﻳﺦ ﻭﺍﳉﻐﺮﺍﻓﻴﺎ ﻭﻣﺘﺎﺑﻌﺔ ﻟﻠﻴﻬﻮﺩ ﻓﻲ ﺩﻋﻮﺍﻫﻢ‪،‬‬ ‫ﻭﻟﻴــﺲ ﺍﻟﺼﺨﺮ ﺍﻟﻜﺒﻴﺮ‪ ،‬ﻓﻬﻮ ﺑﻨﺎﺀ ﻻ ﻳﺸــﺒﻪ ﻓﻲ‬ ‫ﺃﻥ ﻳﺤﺬﺭﻫــﻢ ﺑﺘﺎﺭﻳﺦ ﺃﻗﻮﺍﻡ ﻟﻢ ﻳﺴــﻤﻌﻮﺍ ﻋﻨﻬﻢ‬ ‫ﻭﻗﻮﻣﻪ‪ ،‬ﻓﻬﻮ ﻓ ﹼﺮ ﺑﺒﻨﻲ ﺇﺳﺮﺍﺋﻴﻞ ﺧﻮﻓﺎ ﹰ ﻣﻦ ﻃﻐﻴﺎﻥ‬
‫ــﲔ[)‪ :٧١‬ﺍﻷﻧﺒﻴــﺎﺀ(‪ ،‬ﻭﻣﻦ ﻫﻨﺎ ﺑــﺪﺃﺕ ﺍﳌﺘﺎﻫﺔ‪،‬‬ ‫ﳑﺎ ﻳﺠﻌﻞ ﺗﻔﺴــﻴﺮ ﺍﻷﺭﺽ ﺍﳌﺒﺎﺭﻛﺔ ﻫﻨﺎ ﺑﺎﻟﺸــﺎﻡ ﻟﹺﻠﹾ ﹶﻌ ﹶﺎﳌ ﹺ ﹶ‬ ‫ﻭﺭﻏــﻢ ﺃﻥ ﻫــﺬﺍ ﺍﻟــﺮﺃﻱ ﻗــﺪ ﺧﺎﻟﻔــﻪ ﺍﻟﻌﺪﻳﺪ ﻣﻦ‬ ‫ﺷﻴﺌﺎ‪ ،‬ﺑﻞ ﻫﻮ ﻋﻠﻰ ﻣﺎ ﺟﺎﺀ ﺑﻪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻳﺬﻛﺮ ﻣــﻮﺍﺩﻩ ﻗﺼــﻮﺭ ﺑﹸﺼــﺮﻯ ﺑﺎﻟﺸــﺎﻡ‪ ،‬ﺃﻭ ﺍﳌﻌﺎﺑﺪ ﻓﻲ‬ ‫ﻓﺮﻋــﻮﻥ‪ ،‬ﻭﻟﻜﻨﻬﻢ ﻋﺎﺩﻭﺍ ﺑﻌــﺪ ﻫﻼﻛﻪ ﺛﻢ ﺧﺮﺟﻮﺍ‬
‫ﺑﻌﻴﺪ ﺟﺪﺍﹰ‪ ،‬ﻭﻟﻢ ﻳﻨﻘﻞ ﻓﻲ ﺍﻟﺘﻮﺍﺭﻳﺦ ﻣﺎ ﻳﺸﻴﺮ ﺇﻟﻰ ﺣﻴﺚ ﺳــﻴﻄﺮ ﻋﻠﻰ ﺗﺎﺭﻳﺦ ﺍﻷﺩﻳــﺎﻥ ﺗﻮﺟﻪ ﺍﻟﻴﻬﻮﺩ‬ ‫ﺍﳌﻔﺴــﺮﻳﻦ ﺍﻷﻛﺜﺮ ﺗﺪﻗﻴﻘﺎ ﹰ ﻭﺃﻣﺎﻧﺔ‪ ،‬ﺇﻻﹼ ﺃﻥ ﻣﺘﺎﺑﻌﻲ‬ ‫ﻟﻠﻌــﺮﺏ ﺗﺎﺭﻳﺦ ﻣﻦ ﻋﺮﻓﻮﺍ ﻭﺳــﻤﻌﻮﺍ ﻭﺷــﺎﻫﺪﻭﺍ ﺑﻌﻠﺒﻚ ﻭﺇﻳﺮﺍﻥ ﻭﺳــﺎﺋﺮ ﻣﻨﻄﻘﺔ ﺍﻟﺸﺮﻕ ﺍﻷﻭﺳﻂ‪،‬‬ ‫ﻧﺤــﻮ ﺍﻷﺭﺽ ﺍﳌﻘﺪﺳــﺔ ﺍﳌﻮﻋــﻮﺩﺓ‪ ،‬ﻓﻬــﺬﺍ ﺍﻟﻔﺮﺍﺭ‬
‫ﻓﻲ ﻓﻬﻢ ﺍﻟﺘﻮﺭﺍﺓ ‪ ،‬ﻓﻘﺎﻟﻮﺍ ﺇﻧﻬﺎ ﻓﻠﺴﻄﲔ ‪ ،‬ﺑﻴﻨﻤﺎ‬ ‫ﺫﻟﻚ‪ ،‬ﺑﻌﻀﻬــﻢ ﺃﺣﺘﻤﻞ ﺃﻳﻀﺎ ﹰ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﻘﺼﻮﺩ‬ ‫ﺍﻹﺳــﺮﺍﺋﻴﻠﻴﺎﺕ ﻗﺪ ﺭﻭﺟﻮﻩ ﻭﺷــﻬﺮﻭﻩ ﺣﺘﻰ ﺑﺎﺕ ﻻ‬ ‫ﻭﺍﻟﺘــﻲ ﻛﺎﻧﺖ ﺗﻌﺘﻤــﺪ ﻓﻲ ﺍﻷﺳــﺎﺱ ﻋﻠﻰ ﻗﻄﻊ‬ ‫ﻭﻫﺬﺍ ﺍﳋﺮﻭﺝ ﻟــﻢ ﻳﻜﻦ ﻣﻦ ﻣﺼﺮ ﻭﺍﺩﻱ ﺍﻟﻨﻴﻞ ﻭﺇﳕﺎ ﺁﺛﺎﺭﻫﻢ‪.‬‬
‫ﺍﳌــﺮﻭﻱ ﺃﻧﻬﻤﺎ ﳉــﺄﺍ ﺇﻟﻰ ﻣﻜﺔ ﻭﺁﻭﺍﻫﻤﺎ ﺷــﺨﺺ‬ ‫ﺃﻳﻀﺎ ﹰ ")‪(٤‬‬ ‫ﺑﺎﻷﺭﺽ ﺍﳌﺒﺎﺭﻛﺔ ﻣﻜﺔ ﻭﻫﻮ ﺑﻌﻴﺪ‬ ‫ﻳﺬﻛﺮ ﺳــﻮﺍﻩ‪ ،‬ﻓﻘﺪ ﺧﺎﻟﻔﻪ ﺍﺑــﻦ ﻋﺒﺎﺱ ﻭﻗﺎﻝ ﺇﻧﻬﺎ‬ ‫ﺍﻟﺼﺨﻮﺭ ﺛــﻢ ﺗﺮﻛﻴﺒﻬﺎ ﺇﻟﻰ ﺑﻌﻀﻬــﺎ ﺑﺎﻟﻄﲔ ﺃﻭ‬ ‫ﻣﻦ ﻣﺼﺮﱘ ﻓﻲ ﺳــﺮﺍﺓ ﺟﺰﻳﺮﺓ ﺍﻟﻌــﺮﺏ ﺇﻟﻰ ﺍﻷﺭﺽ‬
‫)‪(٧‬‬
‫ﺇﻥ ﺍﳌﺸــﻜﻠﺔ ﻓﻲ ﲢﺪﻳﺪ " ﺍﻷﺭﺽ ﺍﳌﺒﺎﺭﻛﺔ"‪ ،‬ﺗﺒﺪﺃ ﻳﺪﻋــﻰ " ﺃﺑﻮ ﻣﺎﻟﻚ ‪ :‬ﻭﺃﻧﻬﻤﺎ ﺃﻗﺎﻣﺎ ﻋﻨﺪ ﺑﻠﻮﻃﺎﺕ‬ ‫ﻣﻜﺔ‪ ،‬ﻭﺧﺎﻟﻔــﻪ ﺟﻤﺎﻋﺔ ﻣﻦ ﺍﻟﺴــﻠﻒ ﻛﻤﺎ ﺫﻛﺮ‬ ‫ﺃﻳﺔ ﻭﺳــﻴﻠﺔ ﺃﺧــﺮﻯ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﺼﺨــﻮﺭ ﻫﻲ ﻋﻤﺪﺓ‬ ‫ﺍﳌﻘﺪﺳﺔ ﺍﳌﺒﺎﺭﻛﺔ ﻓﻲ ﺟﺰﻳﺮﺓ ﺍﻟﻌﺮﺏ ﺃﻳﻀﺎ ﹰ‪.‬‬
‫ﳕﺮﺓ ) ﻻﺣﻆ ﻣﺴــﺠﺪ ﳕﺮﺓ ( ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﺟﻌﻞ ﺍﺑﻦ‬ ‫ﺻﺎﺣﺐ ﻛﺘﺎﺏ ﺗﻴﺴــﻴﺮ ﺍﻟﺮﺣﻤﻦ ﻓــﻲ ﻛﻼﻡ ﺍﳌﻨﺎﻥ ﻣــﻦ ﻋــﺪﻡ ﺍﻻﺗﻔﺎﻕ ﺣــﻮﻝ ﻣﺎﻫﻴﺔ ﺍﻟﺒﺮﻛــﺔ‪ ،‬ﻓﻤﻦ‬ ‫ﺍﻟﺒﻨــﺎﺀ‪ ،‬ﻭﻟــﻮ ﻛﺎﻥ ﺻﺮﺡ ﻓﺮﻋﻮﻥ ﻣﻮﺳــﻰ ﻋﻤﺪﺗﻪ‬ ‫ﲔ ﹶﻓ ﹾ‬
‫ﺎﺟ ﹶﻌﻞ‬ ‫ﺍﻟﻄ ﹺ‬‫]‪ ...‬ﹶﻓﺄﹶﻭﹾ ﹺﻗ ﹾﺪ ﻟﹺﻲ ﻳﹶﺎ ﹶﻫﺎ ﹶﻣﺎ ﹸﻥ ﹶﻋﻠﹶﻰ ﱢ‬
‫)‪(٦‬‬
‫ﻓﻘــﺎﻝ‪" :‬ﺍﻟﻈﺎﻫــﺮ ﺃﻧﻬﺎ ﺻﻨﻌﺎﺀ ﻛﻤــﺎ ﻗﺎﻟﻪ ﻏﻴﺮ ﺍﻛﺘﻔﻰ ﻣﻨﻬﻢ ﺑﺄﻧﻬﺎ ﻣﻨﺒﻊ ﺍﻟﻨﺒﻮﺍﺕ‪ ،‬ﺻﺎﺭ ﻣﻘﺒﻮﻻ ﹰ ﻋﺒﺎﺱ ﻳﻘﻮﻝ ﺇﻧﻬﺎ ﻣﻜﺔ ‪.‬‬ ‫ﺍﻟﺼﺨــﺮ‪ ،‬ﻟﻄﻠﺐ ﻓﺮﻋــﻮﻥ ﻗﻄﻊ ﺍﻟﺼﺨــﻮﺭ‪ ،‬ﻷﻧﻪ‬ ‫ﺣﺎ‪ :٣٨ )[...‬ﺍﻟﻘﺼﺺ(‬ ‫ﺻﺮﹾ ﹰ‬ ‫ﻟﹺﻲ ﹶ‬
‫ﻭﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻷﻣﺜﻞ ﻋﻨــﺪﻩ ﺃﻧﻬﺎ ﻣﻜﺔ‪ ،‬ﻭﻣــﻦ ﺍﻛﺘﻔﻰ ﺑﺄﻧﻬــﺎ ﻣﺒﺎﺭﻛﺔ ﺇﻥ ﻫــﺬﻩ ﺍﻷﺭﺽ ﺗﺮﺩ ﻓﻲ ﺃﺧﺒﺎﺭ ﻧﺒﻲ ﺍﷲ ﺳــﻠﻴﻤﺎﻥ‬ ‫ﻭﺍﺣــﺪ ﻣﻦ ﺍﻟﺴــﻠﻒ")‪(٣‬‬ ‫ﺻﺮﹾ ﹰﺣﺎ ﻟﹶ ﹶﻌﻠﱢﻲ ﺍﳉﻬﺪ ﺍﻷﻛﺒﺮ ﻓﻲ ﻋﻤﻠﻴﺔ ﺍﻹﻧﺸــﺎﺀ‪ ،‬ﺃﻣﺎ ﻭﺃﻧﻪ ﻗﺎﻝ‬ ‫ﻫﻨــﺎﻙ ﻣﻔﺎﺭﻗــﺔ ﺗﻘﻮﻡ ﺣﻮﻝ ﺍﻷﺳــﻤﺎﺀ‪ ،‬ﺃﺳــﻤﺎﺀ ]ﻭﹶ ﹶﻗﺎ ﹶﻝ ﹺﻓﺮﹾ ﹶﻋ ﹾﻮ ﹸﻥ ﻳﹶﺎ ﹶﻫﺎ ﹶﻣﺎ ﹸﻥ ﺍﺑ ﹾ ﹺﻦ ﻟﹺﻲ ﹶ‬
‫ﻋﻠﻴــﻪ ﺍﻟﺴــﻼﻡ‪ ،‬ﺣﻴــﺚ ﻛﺎﻥ ﻣﻘــﺮﻩ ﻓــﻲ ﺍﻷﺭﺽ‬ ‫ﻓــﻲ ﺗﻔﺴــﻴﺮ ﺍﻟﻘــﺮﺁﻥ‪ " :‬ﺃﻣــﺎ ﻣﺎﻫــﻲ ﺍﻷﺭﺽ ﺑﺎﳋﻴــﺮﺍﺕ ﻭﺍﻟﻨﻌﻢ ﺻﺎﺭ ﻳﺒﺤــﺚ ﻋﻦ ﺃﺭﺽ ﺧﺼﺐ‬ ‫ﺍﺕ ﹶﻓﺄ ﹶ ﱠﻃﻠﹺ ﹶﻊ ﺇﹺﻟﹶﻰ ﺃﻭ ﻗــﺪ ﻟﻲ ﻋﻠﻰ ﺍﻟﻄﲔ‪ ،‬ﻓــﺈﻥ ﺍﻟﻄﲔ ﺍﳌﻄﺒﻮﺥ ﻫﻮ‬‫ﺍﻟﺴــ ﹶﻤﺎﻭﹶ ﹺ‬
‫ﺎﺏ ﱠ‬ ‫ﺎﺏ*ﺃ ﹶ ﹾ‬
‫ﺳــ ﹶﺒ ﹶ‬ ‫ﺳ ﹶﺒ ﹶ‬ ‫ﺷــﺨﺼﻴﺎﺕ ﺍﻷﺣــﺪﺍﺙ ﻓــﻲ ﺍﻟﺜﻘﺎﻓــﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺃﹶﺑ ﹾ ﹸﻠ ﹸﻎ ﹾﺍﻷ ﹶ ﹾ‬
‫ﺍﳌﺒﺎﺭﻛﺔ‪ ،‬ﻭﺍﻟﺮﻳﺢ ﲡــﺮﻱ ﺑﺄﻣﺮﻩ ﺇﻟﻰ ﺩﺍﺭ ﻣﻘﺮﻩ ﻓﻴﻬﺎ‬ ‫ﺍﳌﺒﺎﺭﻛــﺔ؟ ﻓﻘــﺪ ﺃﺟﻤــﻊ ﺃﻏﻠﺐ ﺍﳌﻔﺴــﺮﻳﻦ ﻋﻠﻰ ﻣﻌﻄﺎﺀ‪.‬‬ ‫ﻋﻤﺪﺓ ﺑﻨﺎﺀ ﺻﺮﺡ ﻓﺮﻋــﻮﻥ‪ ،‬ﺃﻱ ﺃﻧﻪ ﻳﺮﻳﺪ ﺑﻨﺎ ﹰﺀ ﻋﺎﻟﻴﺎ ﹰ‬ ‫ﻮﺳﻰ‪:٣٧-٣٦)[...‬ﻏﺎﻓﺮ(‬ ‫ﻓﺎﳌﺆﺭﺧﻮﻥ ﺍﻟﻌﺮﺏ ﻳﺬﻛﺮﻭﻥ ﺃﺳــﻤﺎﺀ ﺍﻟﺸﺨﺼﻴﺎﺕ ﺇﹺﻟﹶ ﹺﻪ ﹸﻣ ﹶ‬
‫ﺽ‬ ‫ﹾﹶ‬ ‫ﹶ‬
‫ﺎﺻ ﹶﻔ ﹰﺔ ﹶﲡﹾﺮﹺﻱ ﺑﹺﺄ ﹾﻣﺮﹺ ﹺﻩ ﺇﹺﻟﹶﻰ ﺍﻷﺭ ﹾ ﹺ‬ ‫ﺃﻧﻬﺎ ﺃﺭﺽ ﺍﻟﺸــﺎﻡ ) ﺳﻮﺭﻳﺎ ﻓﻠﺴــﻄﲔ ﻭﺍﻷﺭﺩﻥ( ﺃﻭﻝ ﻣﺎ ﻳﻨﺒﻐﻲ ﻗﻮﻟﻪ ﻭﺗﻌﻴﻴﻨﻪ‪ ،‬ﺇﻥ ﻫﺬﻩ ﺍﻷﺭﺽ ﻫﻲ ]ﻭﹶﻟﹺ ﹸ‬
‫ﺴﻠﹶ ﹾﻴ ﹶﻤﺎ ﹶﻥ ﺍﻟﺮﱢ ﹶﺡ ﹶﻋ ﹺ‬ ‫ﻣﻦ ﺍﻟﻄﲔ ﻭﺍﳊﺠﺎﺭﺓ‪ ،‬ﻛﻤﺎ ﻫﻲ ﺍﻟﻄﺮﻳﻘﺔ ﺍﳌﻌﺘﺎﺩﺓ‬ ‫ﺍﻟﺘــﻲ ﻭﺭﺩﺕ ﻓﻲ ﻗﺼﺔ ﺇﺑﺮﺍﻫﻴــﻢ ﻭﺃﺑﻨﺎﺋﻪ‪ ،‬ﻓﺎﻟﺮﺟﻞ‬
‫ﲔ[)‪:٨١‬‬ ‫‪ ..‬ﻭﻟﻜﻦ ﺑﻌﺾ ﺍﳌﻔﺴﺮﻳﻦ ﺍﺣﺘﻤﻞ ﺃﻥ ﺍﳌﻘﺼﻮﺩ ﺑﻘﻌﺔ ﻣﺨﺼﻮﺻﺔ ﻣﺤﺪﺩﺓ‪ ،‬ﻛﺎﻧﺖ ﻣﻬﺪﺍ ﹰ ﻟﻠﻨﺒﻮﺍﺕ ﺍﻟﱠ ﹺﺘﻲ ﺑﹶﺎﺭ ﹶ ﹾﻛﻨﹶﺎ ﹺﻓ ﹶ‬
‫ﻴﻬﺎ ﻭﹶ ﹸﻛﻨﱠﺎ ﺑ ﹺ ﹸﻜ ﱢﻞ ﹶ‬
‫ﺷ ﹾــﻲ ﹴﺀ ﹶﻋ ﹺﺎﳌ ﹺ ﹶ‬ ‫ﺃﻥ ﻣﺼﺮ ﻳﻮﺳﻒ ﻭﻣﻮﺳﻰ ﻟﻴﺴﺖ ﻣﺼﺮ ﻓﻲ ﺑﻨﺎﺀ ﺍﻟﺒﻴﻮﺕ ﻭﺍﻟﻘﻼﻉ ﻭﺍﳊﺼﻮﻥ ﻓﻲ ﻋﺪﻳﺪ ﻣﻦ‬ ‫ﺍﻟﺬﻱ ﺃﺟﺎﺯ ﻹﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴــﻼﻡ ﺑﺄﻥ ﻳﺴــﻜﻦ‬
‫ﻣﻦ ﺟﻬﺔ؛ ﻭﻛﺎﻧﺖ ﻣﻮﻓﻮﺭﺓ ﺍﳋﻴﺮﺍﺕ ﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ ﺍﻷﻧﺒﻴﺎﺀ(‪ ،‬ﻭﻓﻴﻬﺎ ﻳﻘﻊ ﺍﳌﺴﺠﺪ ﺍﻷﻗﺼﻰ‬ ‫ﻣﻨﻬﺎ ﻫﻮ ﺻﻨﻌﺎﺀ ﺃﻭ ﻣــﺄﺭﺏ‪ ،‬ﻭﻛﻠﺘﺎﻫﻤﺎ ﻛﺎﻧﺘﺎ ﻓﻲ‬ ‫ﻭﺍﺩﻱ ﺍﻟﻨﻴــﻞ ﻭﺇﳕﺎ ﻫﻲ ﳑﻠﻜﺔ ﻓﻲ ﺍﳊﺠﺎﺯ ﺍﳌﻨﺎﻃــﻖ ﺍﻟﻌﺮﺑﻴــﺔ‪ ،‬ﻛﻤﺎ ﻓﻲ ﺍﻟﻌﺮﺍﻕ ﻭ ﻓﻲ ﺷــﺒﻪ‬ ‫ﺑﺠﻮﺍﺭﻩ ﺑﻌﺪ ﻫﺠﺮﺗﻪ ﺑﻠﺪﻩ ﻭﻋﺒﻮﺭﻩ ﻛﺎﻥ ﺃﺑﻮ ﻣﺎﻟﻚ‪،‬‬
‫ﺍﳉﺰﻳﺮﺓ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﻟﻬﺬﺍ ﻓــﺈﻥ ﻣﻌﻈﻢ ﺁﺛﺎﺭﻫﻢ ﻗﺪ‬ ‫ﻋﻠﻰ ﺍﻟﻄﺮﻳــﻖ ﺍﻟﺪﻭﻟﻲ ﻟﻠﺘﺠــﺎﺭﺓ ﺍﻟﺬﻱ‬ ‫ﺫﻛﺮﺕ ﺫﻟﻚ ﺍﻟﺘﻮﺭﺍﺓ ﺃﻳﻀﺎﹰ‪ ،‬ﻭﺍﻟﺬﻱ ﺍﺷــﺘﺮﻯ ﻳﻮﺳﻒ‬
‫ﺍﻧﺪﺛــﺮ ﻣﻊ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﻷﻥ ﺍﻟﻄــﲔ ﻻ ﻳﺼﻤﺪ ﻟﻠﻌﻮﺍﺩﻱ‬ ‫ﻣﻦ ﻣﺼﺮ ﺍﺳﻤﻪ ﻣﺎﻟﻚ ﺑﻦ ﺫﻋﺮ ﺑﻦ ﻧﻮﻳﺐ‪ ،‬ﻭﺯﻭﺟﺘﻪ‬
‫ﻛﺎﻥ ﻳﺮﺑﻂ ﺍﻟﺼﲔ ﻭﺍﻟﻬﻨﺪ ﻭﺩﻭﻝ ﺁﺳــﻴﺎ‬
‫ﻓﻲ ﺍﻷﺩﻳﺎﻥ ﺍﻟﺴــﻤﺎﻭﻳﺔ ﺍﻟﺜﻼﺛﺔ ﻫﻨﺎﻙ ﺃﺭﺽ ﻣﺒﺎﺭﻛﺔ‬ ‫ﺻﻤﻮﺩ ﺍﻟﺼﺨﻮﺭ‪ .‬ﻭﻟﻦ ﲡﺪ ﻣﻨﻄﻘﺔ ﻓﻲ ﺍﻟﺸــﺮﻕ‬ ‫ﺍﺳﻤﻬﺎ ﺯﻟﻴﺨﺔ‪ ،‬ﻭﺍﳌﻠﻚ ﺍﺳﻤﻪ‪ :‬ﺍﻟﺮﻳﺎﻥ ﺑﻦ ﺍﻟﻮﻟﻴﺪ‪،‬‬
‫ﺑﺎﻟﺸــﺮﻕ ﺍﻷﻭﺳﻂ ﻭﺍﻷﺩﻧﻰ ﻭﺃﻭﺭﺑﺎ ﻭﺍﻟﺬﻱ‬
‫ﻟﻬﺎ ﻋﻼﻗــﺔ ﺑﺎﻷﻧﺒﻴﺎﺀ ﻭﺑﻨﻲ ﺇﺳــﺮﺍﺋﻴﻞ ﻭﻫﺬﻩ ﺍﻷﺭﺽ‬ ‫ﻛﻠــﻪ ﺃﻋﻠﻰ ﺑﻨﺎ ﹰﺀ ﺑﺎﻟﻄﲔ ﻣــﻦ ﺍﻟﻴﻤﻦ‪ ،‬ﻓﻬﻲ ﺍﻟﺒﻼﺩ‬ ‫ﻭﻓﺮﻋــﻮﻥ ﻣﻮﺳــﻰ ﺍﺳــﻤﻪ ﺍﻟﻮﻟﻴﺪ ﺑــﻦ ﻣﺼﻌﺐ‬
‫ﻫﻲ ﺑﻘﻌﺔ ﻣﺨﺼﻮﺻﺔ ﻣﺤﺪﺩﺓ‪ ،‬ﻛﺎﻧﺖ ﻣﻬﺪﺍ ﹰ‬ ‫ﻛﺎﻥ ﳝﺮ ﺑﺎﻟﻴﻤﻦ ﻭﺍﳊﺠﺎﺯ ﺇﻟﻰ ﺍﻟﺸﺎﻡ ﺛﻢ‬
‫ﺍﻟﻮﺣﻴﺪﺓ ﺍﻟﺘــﻲ ﺗﺒﻨﻲ ﺻﺮﻭﺣﺎ ﹰ ﻭﺇﻟــﻰ ﺍﻟﻴﻮﻡ ﻳﺼﻞ‬ ‫ﺑﻦ ﻣﻌﺎﻭﻳــﺔ ﺃﻭ ﻗﺎﺑﻮﺱ ﺑﻦ ﻣﺼﻌــﺐ ﺑﻦ ﻣﻌﺎﻭﻳﺔ‪،‬‬
‫ﺍﺭﺗﻔﺎﻋﻬــﺎ ﺇﻟﻰ ﺳــﺘﺔ ﻃﻮﺍﺑﻖ‪ ،‬ﻭﻫــﻲ ﻣﻦ ﺍﳌﻌﺎﻟﻢ‬ ‫ﺗﺮﻛﻴﺎ ﻓﺄﻭﺭﺑﺎ‪.‬‬ ‫ﻭﻣﺆﻣﻦ ﺁﻝ ﻓﺮﻋﻮﻥ ﺃﺳــﻤﻪ ﺣﺒﻴﺐ )ﻭﻳﺬﻛﺮﻧﺎ ﻫﺬﺍ‬
‫ﻟﻠﻨﺒــﻮﺍﺕ ﻭﻛﺎﻧﺖ ﻣﻮﻓــﻮﺭﺓ ﺍﳋﻴﺮﺍﺕ ‪،‬‬
‫ﻭﻫﻲ ﺍﻟﺘــﻲ ﺟﺮﺕ ﻓﻴﻬﺎ ﺃﺣﺪﺍﺙ‬ ‫ﺍﳉﻤﻴﻠــﺔ ﻓﻲ ﺻﻨﻌــﺎﺀ ﺍﻟﻴﻤﻦ‪ ،‬ﻓﻠﻴــﺲ ﺑﻌﻴﺪﺍ ﹰ ﺃﻥ‬ ‫ﺑﺤﺒﻴــﺐ ﺍﻟﻨﺠــﺎﺭ( ﺃﻭ ﺣﺰﺑﻴﻞ ﺃﻭ ﺣﺰﻗﻴــﻞ‪ ،‬ﻭﺯﻭﺟﺔ‬
‫ﺍﻟﺼﺮﺡ ﻫﻮ ﺍﻟﺒﻨﺎﺀ ﺍﻟﻌﺎﻟــﻲ‪ ،‬ﻭﻗﻴﻞ ﻫﻮ ﺍﳌﻨﻔﺮﺩ ﻓﻲ ﺗﻜﻮﻥ ﻫﻲ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺘﻲ ﺍﺳــﺘﻌﻤﻠﻬﺎ ﺍﻷﺳﻼﻑ‬ ‫ﻓﺮﻋﻮﻥ ﺍﺳﻤﻬﺎ ﺁﺳــﻴﺔ ﺑﻨﺖ ﻣﺰﺍﺣﻢ ﺑﻦ ﻋﺒﻴﺪ ﺑﻦ‬
‫ﺍﻟﻨﺒﻮﺍﺕ‪ ،‬ﻭﲢﺮﻙ ﻓﻴﻬﺎ ﺑﻨﻮ‬
‫ﻓﻲ ﺗﻠﻚ ﺍﳌﻨﻄﻘﺔ ﻟﺒﻨﺎﺀ ﺍﻟﺼﺮﻭﺡ ﻣﻦ ﺍﻟﻄﲔ‪.‬‬ ‫ﺍﳌﻜﺎﻥ ﺍﻟﻌﺎﻟــﻲ ﻓﻲ ﺍﻟﺒﻨﻴﺎﻥ‪ ،‬ﻭﻟﻴــﺲ ﻫﺬﺍ ﻣﻮﺿﻊ‬ ‫ﺍﻟﺮﻳﺎﻥ ﺑﻦ ﺍﻟﻮﻟﻴﺪ‪ ،‬ﻭﺍﻟﺴــﺎﻣﺮﻱ ﻭﺍﺳﻤﻪ ﻣﻮﺳﻰ ﺑﻦ‬
‫ﺇﺳــﺮﺍﺋﻴﻞ ‪ ،‬ﻭﺇﺑﺮﺍﻫﻴﻢ‬
‫ﻇﻔﺮ‪ ،‬ﻭﻗﺎﺭﻭﻥ ﻭﺍﺳﻤﻪ ﻗﺎﺭﻭﻥ ﺑﻦ ﻳﺼﻬﺮ ﺑﻦ ﻗﺎﻫﺚ‪ ،‬ﺍﻫﺘﻤﺎﻣﻨــﺎ‪ ،‬ﺑــﻞ ﻣﻮﺿﻊ ﺍﻫﺘﻤﺎﻣﻨﺎ ﻫــﻮ ﻣﺎﺩﺓ ﺑﻨﺎﺀ ﻭﻗﺪ ﺑﻨﺎ ﻧﺒﻲ ﺍﷲ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﺻﺮﺣﺎ ﹰ‬
‫ﺍﳋﻠﻴﻞ ﻭﻟﻮﻁ‪.‬‬ ‫ﳑــﺮﺩﺍ ﹰ ﻣﻦ ﻗﻮﺍﺭﻳﺮ ﺇﻇﻬﺎﺭﺍ ﻟﻘﺪﺭﺗﻪ ﻟﺒﻠﻘﻴﺲ ﺍﻟﻴﻤﻦ‪،‬‬ ‫ﻫﺬﻩ ﻫﻲ ﺃﺳﻤﺎﺀ ﻫﺬﻩ ﺍﻟﺸــﺨﺼﻴﺎﺕ ﻓﻲ ﺭﻭﺍﻳﺎﺕ ﻫﺬﺍ ﺍﻟﺼﺮﺡ‪ ،‬ﺃﻻ ﻭﻫــﻲ ﺍﳉﺺ ﺃﻭ ﺍﻟﻄﲔ ﺍﳌﻄﺒﻮﺥ‪،‬‬
‫ﺍﳌﺆﺭﺧﲔ ﺍﻟﻌﺮﺏ‪ ،‬ﻭﻫﻲ ﻛﻤﺎ ﺗﺮﻯ ﻟﻬﺠﺔ ﻋﺮﺑﻴﺔ ﻣﻦ ﻫــﻞ ﻫﺬﻩ ﻫﻲ ﺍﳌــﺎﺩﺓ ﺍﻟﺘﻲ ﺑﻨﻰ ﺑﻬــﺎ ﻣﻠﻮﻙ ﻭﺍﺩﻱ ﻓﺒﻨﺎﺀ ﺍﻟﺼﺮﻭﺡ ﻛﺎﻥ ﻋﻨﺪﻫﻢ ﻋﻼﻣﺔ ﻋﻠﻰ ﺍﻟﻘﺪﺭﺓ‬
‫ﹰ‬
‫ﲤﺎﻣــﺎ ﻛﻤﺎ ﻫﻮ ﺍﳊﺎﻝ ﻋﻨــﺪ ﺩﻭﻝ ﺍﻟﻌﺎﻟﻢ‬ ‫ﺍﻟﻨﻴــﻞ ﻣﻌﺎﺑﺪﻫــﻢ؟ ﻛﻼ‪ ،‬ﻓﻬــﺬﻩ ﻣﻌﺎﺑــﺪ ﻭﺍﺩﻱ ﻭﺍﳌﻜﻨﺔ‪،‬‬ ‫ﺍﳉﺰﻳﺮﺓ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﻣﺨﺘﻠﻔﺔ ﻋﻦ ﺍﻟﻠﻬﺠﺔ ﺍﻟﻌﺮﺑﻴﺔ‬
‫ﺍﳌﺼﺮﻳــﺔ ﺑﻮﺍﺩﻱ ﺍﻟﻨﻴﻞ‪ ،‬ﻭﺍﳌﺆﺭﺧــﻮﻥ ﺇﳕﺎ ﻳﺄﺧﺬﻭﻧﻬﺎ ﺍﻟﻨﻴﻞ ﻛﻠﻬــﺎ ﻣﻨﺤﻮﺗﺔ ﻣﻦ ﺍﳊﺠــﺎﺭﺓ ﺍﻟﻌﻈﻴﻤﺔ‪ ،‬ﺍﻟﻴﻮﻡ ﺍﻟﺘﻲ ﺗﺘﻔﺎﺧﺮ ﺃﻳﻬﺎ ﺃﻋﻠﻰ ﺑﻨﺎ ﹰﺀ ﻓﻲ ﺍﻷﺭﺽ!‬
‫ﺑﺎﻟﺴــﻤﺎﻉ ﻋﻤﻦ ﺳــﻤﻊ‪ ،‬ﻭﻫﺬﺍ ﻳﻌﻨﻲ ﺃﻧﻬﺎ ﻛﺎﻧﺖ ﻭ ﻻ ﺗــﺰﺍﻝ ﻃﺮﻳﻘﺘﻬﻢ ﻓــﻲ ﺭﺹ ﺃﺣﺠﺎﺭ ﺍﻷﻫﺮﺍﻣﺎﺕ ﻓﺎﺳــﺘﺨﺪﺍﻡ ﺍﻟﻄﲔ ﺍﳌﻄﺒــﻮﺥ ﺩﻭﻥ ﺍﻟﺼﺨﻮﺭ ﻓﻲ‬
‫ﲢﻴــﺮ ﺍﻟﺒﺎﺣﺜــﲔ ﺣﺘﻰ ﺍﻟﻴــﻮﻡ‪ ،‬ﻓﻬﻢ ﻟــﻢ ﻳﺠﺪﻭﺍ ﺑﻨﺎﺀ ﺍﻟﺼﺮﻭﺡ ﺍﻟﻌﺎﻟﻴﺔ‪ ،‬ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﻣﺼﺮ ﻓﺮﻋﻮﻥ‬ ‫ﻣﺘﺪﺍﻭﻟــﺔ ﻋﻨﺪ ﻗﺪﺍﻣــﻰ ﻋﺮﺏ ﺍﳉﺰﻳــﺮﺓ‪ ،‬ﻭﺑﻌﻀﻬﺎ‬
‫ﺑﻌــﺪ ﺍﻟﻄﺮﻳﻘــﺔ ﺍﻟﺘﻲ ﲤﻜــﻦ ﺑﻬــﺎ ﺍﳌﺼﺮﻳﻮﻥ ﻓﻲ ﻣﻮﺳــﻰ ﻟﻴﺲ ﻣﺼــﺮ ﻭﺍﺩﻱ ﺍﻟﻨﻴﻞ‪ ،‬ﻭﺇﳕــﺎ ﻫﻲ ﻓﻲ‬ ‫ﻣﺆﻛﺪ ﻓﻲ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻭﻣﺸــﺘﻬﺮ ﻛﺰﻟﻴﺨﺔ‪ ،‬ﻭﺁﺳﻴﺔ‬
‫ﺃﻱ ﺳﺠﻞ ﻣﻦ ﺳﺠﻼﺕ ﻭﺍﺩﻱ ﺍﻟﻨﻴــﻞ‪ ،‬ﻣﻦ ﺇﺣﻜﺎﻡ ﲤﺎﺳــﻚ ﺍﻷﺣﺠﺎﺭ ﺑﺪﻭﻥ ﺳﺮﺍﺓ ﺍﳉﺰﻳﺮﺓ ﺍﻟﻌﺮﺑ ﹼﻴﺔ ﻓﻲ ﻋﺴﻴﺮ ﺃﻭ ﺍﻟﻴﻤﻦ‪..‬‬
‫ﺑﻨﺖ ﻣﺰﺍﺣﻢ‪ ،‬ﻓﻴﺎ ﺗﺮﻯ ﻓﻲ ﹼ‬
‫ﻣــﺎﺩﺓ ﻻﺻﻘﺔ‪ ،‬ﻭﺇﻟﻰ ﺩﺭﺟﺔ ﺃﻧــﻚ ﲡﺪ ﺻﻌﻮﺑﺔ ﻓﻲ‬ ‫ﻣﻠﻮﻙ ﻭﺍﺩﻱ ﺍﻟﻨﻴﻞ ﺳﻨﺠﺪ ﻫﺬﻩ ﺍﻷﺳﻤﺎﺀ؟‬
‫)‪(٨‬‬
‫ﺇﺩﺧﺎﻝ ﺷــﻔﺮﺓ ﺣﻼﻗــﺔ ﺑﲔ ﺍﻟﺼﺨﺮﺗــﲔ‪ ،‬ﻭﻣﻬﻤﺎ‬ ‫ﺛــﻢ ﺃﻻ ﻳﺪﻋﻮﻧــﺎ ﻣــﺎ ﹼ‬
‫ﺫﻛﺮ ﺑــﻪ ﻣﺆﻣــﻦ ﺁﻝ ﻓﺮﻋﻮﻥ‪،‬‬ ‫ﹼ‬
‫ﻓــﻲ ﺍﻷﺩﻳــﺎﻥ ﺍﻟﺴــﻤﺎﻭﻳﺔ ﺍﻟﺜﻼﺛــﺔ ﻫﻨــﺎﻙ ﺃﺭﺽ‬
‫ﻣﺤــﺬﺭﺍ ﻗﻮﻣــﻪ ﻣــﻦ ﺃﻥ ﻳﻨﺎﻟﻬﻢ ﻣﺜﻞ ﻣــﺎ ﺃﺻﺎﺏ ﻗﻠﻨﺎ ﻓﺈﻥ ﺍﻟﻄﲔ ﺍﳌﻄﺒﻮﺥ ﻟﻢ ﻳﻜﻦ ﻫﻮ ﻭﺳﻴﻠﺘﻬﻢ‬

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‫ﺍﻟﺘﻮﺭﺍﺓ‪..‬ﺃﻥ ﻣﺼﺮ ﻓﻲ ﺍﻟﺴﺮﺍﺓ ﻗﺮﺏ ﺍﻟﻴﻤﻦ‪ ،‬ﻭﻟﻜﻦ‬ ‫ﻓﻬــﻲ ﺇﻣﺎ ﻓﻲ ﻣﻨﻄﻘﺔ ﺃﺑﻬﺎ ﺃﻭ ﺍﻟﺒﺎﺣﺔ ﺃﻭ ﻣﺎ ﻗﺎﺭﺏ‬ ‫ﺃﻥ ﺗﻘﻮﻝ ﺑﺄﻥ ﺍﷲ ﻗﺪ ﺟﻌﻞ ﻣﺴــﻴﺮﺗﻬﻢ ﻣﻦ ﺳﺒﺄ‬ ‫ﻭﻫﻲ ﺗﻘﻊ ﻣﻦ ﺣﻮ ﻟﻪ " ﺍﳌﺴــﺠﺪ ﺍﻷﻗﺼﻰ ﺍﻟﺬﻱ ﺁﻳﺔ ﺟﻨﺘﺎﻥ ﻋﻦ ﳝﲔ ﻭﺷــﻤﺎﻝ ﻛﻠﻮﺍ ﻣﻦ ﺭﺯﻕ ﺭﺑﻜﻢ ﻣﻦ ﳑﺎﻟــﻚ ﺍﳌﺪﻥ ) ﺍﻟﻘــﺮﻯ (‪ ،‬ﺍﳌﺘﻤﺘﻌــﺔ ﺑﺎﻟﻘﻮﺓ‬
‫ﺍﻟﻬﻴﻤﻨﺔ ﻋﻠﻰ ﺍﻟﺮﺃﻱ ﺍﻟﻌﺎﻡ ﻛﺎﻧﺖ ﻟﻺﺳــﺮﺍﺋﻴﻠﻴﺎﺕ‬ ‫ﺫﻟﻚ ‪ ،‬ﻭﻫﻨﺎﻙ ﻛﺎﻧﺖ ﳑﻠﻜﺔ ﻓﺮﻋﻮﻥ ﻣﺼﺮ ﻣﻮﺳﻰ‪،‬‬ ‫ﺣﺘﻰ ﺍﻟﻘﺮﻯ ﺍﳌﺒﺎﺭﻛﺔ ﻭﺍﻟﺘﻲ ﻓﻴﻬﺎ ﺍﻟﺒﻴﺖ ﺍﳌﻘﺪﺱ‬ ‫ﻭﺍﻟﻌﻤــﺮﺍﻥ ﻭﺍﻷﻣــﺎﻥ ﺍﳌﺴــﺘﺘﺐ‪ ،‬ﻣﺘﺼﻠــﺔ ﻣﺎ ﺑﲔ‬ ‫ﻭﺍﺷــﻜﺮﻭﺍ ﻟﻪ‪ ،‬ﺑﻠﺪﺓ ﻃﻴﺒﺔ ﻭﺭﺏ ﻏﻔﻮﺭ ‪ ،‬ﻓﺄﻋﺮﺿﻮﺍ‬ ‫ﺑﺎﺭﻛﻨﺎ ﺣﻮﻟﻪ " ﻓﻔﻲ ﺍﻷﺭﺽ ﺍﳌﺒﺎﺭﻛﺔ‪ ،‬ﻫﻨﺎﻙ ﺃﺭﺽ‬
‫ﺍﻟﺒﺎﻃﻠﺔ‪.‬‬ ‫ﺁﻣﻨــﺔ ﻭﻗﺮﻳﺒــﺔ ‪ ،‬ﻭﻫﻨــﺎ ﺗﺘﺤﻮﻝ ﺍﳌــﺪﺓ ﺍﳌﺬﻛﻮﺭﺓ ‪ :‬ﻭﳑﻠﻜﺔ ﺳﻠﻴﻤﺎﻥ ﺃﻳﻀﺎ ﹰ ‪.‬‬ ‫ﻓﺄﺭﺳﻠﻨﺎ ﻋﻠﻴﻬﻢ ﺳــﻴﻞ ﺍﻟﻌﺮﻡ ‪ ...‬ﺇﻟﻰ ﺃﻥ ﻳﻘﻮﻝ ﺳــﺒﺄ ﻭﺍﻷﺭﺽ ﺍﳌﺒﺎﺭﻛﺔ ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺬﻱ ﺩﻓﻊ ﺍﻟﺸﻴﺦ‬ ‫ﻣﻘﺪﺳــﺔ‪ ،‬ﻭﺍﻷﺭﺽ ﺍﳌﺒﺎﺭﻛﺔ ﻣــﻦ ﺣﻮﻟﻬﺎ‪ ،‬ﻭﺇﻟﻴﻬﺎ‬
‫ﺇﻥ ﺍﻟﺘﺄﻣﻞ ﻓــﻲ ﺍﻟﺘﻔﺎﺻﻴﻞ ﻟﻜﻞ ﻛﻠﻤﺔ ﻭﺭﺩﺕ ﻓﻲ‬ ‫"ﻟﻴﺎﻟﻲ ﻭﺃﻳﺎﻣﺎ ﹰ "ﺇﻟﻰ ﻣﺴﺎﻓﺔ ﺟﻐﺮﺍﻓﻴﺔ ‪ ،‬ﳝﻜﻦ‬ ‫ﻣﻜﺎﺭﻡ ﺍﻟﺸــﻴﺮﺍﺯﻱ ﺇﻟــﻰ ﺃﻥ ﻳﺮﻓﺾ ﺃﻧﻬﺎ ﺍﻟﺸــﺎﻡ‪،‬‬ ‫ﻴﻬﺎ‬ ‫ﻛﺎﻥ ﻭﺍﺟﺐ ﺍﻟﻬﺠﺮﺓ ﻋﻠﻰ ﺑﻨﻲ ﺇﺳــﺮﺍﺋﻴﻞ " ﻳﺎﻗﻮﻡ ]ﻭﹶ ﹶﺟ ﹶﻌﻠﹾﻨﹶﺎ ﺑ ﹶ ﹾﻴﻨ ﹸﹶﻬ ﹾﻢ ﻭﹶﺑ ﹶ ﹾ ﹶ‬
‫ﲔ ﺍﻟﹾ ﹸﻘﺮﹶﻯ ﺍﻟﱠ ﹺﺘﻲ ﺑﹶﺎﺭ ﹶ ﹾﻛﻨﹶﺎ ﹺﻓ ﹶ‬
‫ﻓﻬﻨﺎﻙ ﺇﺫﺍ ﹰ ﺃﺭﺽ ﻣﻘﺪﺳﺔ ﺩﺍﺧﻞ ﺍﻷﺭﺽ‬
‫ﺍﻟﻘﺼﺺ ﺍﻟﻘﺮﺁﻧﻲ‪ ،‬ﺳﻴﻜﺸــﻒ ﻟﻨﺎ ﻋﻦ ﻭﺟﻪ ﻣﻦ‬ ‫ﺃﻥ ﺗﻌﻴﻨﻨﺎ ﻋﻠﻰ ﲢﺪﻳﺪ ﺍﻟﺒﻌﺪ ﺍﳉﻐﺮﺍﻓﻲ ﺑﲔ ﺍﻟﻘﺮﻯ‬ ‫ﻭﻗــﺎﻝ ﺇﻥ ﺑﲔ ﺍﻟﻴﻤــﻦ ﻭﺍﻟﺸــﺎﻡ ﻗﻔﺎﺭﺍ ﹰ ﻭﺍﺳــﻌﺔ ‪،‬‬ ‫ﺍﺩﺧﻠﻮﺍ ﺍﻷﺭﺽ ﺍﳌﻘﺪﺳﺔ ﺍﻟﺘﻲ ﻛﺘﺐ ﺍﷲ ﻟﻜﻢ "‪.‬‬
‫ﺍﳌﺒﺎﺭﻛــﺔ ‪ ،‬ﻭﻓﻴﻬــﺎ ﺍﳌﺴــﺠﺪ ﺍﻷﻗﺼﻰ‪،‬‬ ‫ﺃﻻ ﻳﺪﻋﻮﻧﺎ ﻣﺎ ﹼ‬
‫ﺫﻛﺮ ﺑﻪ ﻣﺆﻣﻦ ﺁﻝ ﻓﺮﻋﻮﻥ‪،‬‬
‫ﺍﳊﻘﻴﻘﺔ‪ ،‬ﻳﺴــﺎﻋﺪﻧﺎ ﻓﻲ ﺍﻟﺘﺨﻠــﺺ ﻣﻦ ﺍﻟﻌﺪﻳﺪ‬ ‫ﺍﳌﺒﺎﺭﻛﺔ ﻭﺳﺒﺄ ﻋﺒﺮ ﺍﻟﻘﺮﻯ ﺍﻟﻈﺎﻫﺮﺓ ‪.‬‬ ‫ﻭﻟﻌــﻞ ﻣﺘﺎﺑﻌﺔ ﺍﻵﻳﺔ ﺗﺴــﺎﻋﺪﻧﺎ ﻋﻠﻰ ﲢﺪﻳﺪ ﺃﻛﺜﺮ‬ ‫ﻓﻨﻬﺎﻙ ﺇﺫﺍ ﹰ ﺃﺭﺽ ﻣﻘﺪﺳﺔ ﺩﺍﺧﻞ ﺍﻷﺭﺽ ﺍﳌﺒﺎﺭﻛﺔ ‪،‬‬
‫ﻣﻦ ﺍﻷﺧﻄــﺎﺀ‪ ،‬ﺍﻟﺘــﻲ ﻧﺘﻘﺒﻠﻬﺎ ﻣﻦ ﺧــﻼﻝ ﺃﻭﻫﺎﻡ‬
‫ﻭﺍﳊﻘﻴﻘــﺔ ﺃﻥ ﺍﻟﻘﺎﺋﻠــﲔ ﺑﺄﻧﻬﺎ ﺍﻟﺸــﺎﻡ‬ ‫ﺇﻥ ﺗﻌﺒﻴﺮ ﻟﻴﺎﻟﻲ ﻭﺃﻳﺎﻣﺎ ﹰ ﻳﺪﻝ ﺃﻭﻻ ﹰ ﻋﻠﻰ ﻗﺮﺏ ﺍﳌﺴﺎﻓﺔ‬ ‫ﻣﺤﺬﺭﺍ ﻗﻮﻣﻪ ﻣﻦ ﺃﻥ ﻳﻨﺎﻟﻬﻢ ﻣﺜﻞ ﺍﻗﺘﺮﺍﺑﺎ ﹰ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﳉﻐﺮﺍﻓﻴﺔ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﺳــﺒﺄ‬ ‫ﻭﻓﻴﻬﺎ ﺍﳌﺴﺠﺪ ﺍﻷﻗﺼﻰ ‪ ،‬ﻭﺍﳊﻘﻴﻘﺔ ﺃﻥ ﺍﻟﻘﺎﺋﻠﲔ‬
‫ﻭﻓﻠﺴــﻄﲔ ﻟــﻢ ﻳﺘﺪﺑــﺮﻭﺍ ﻓــﻲ ﺍﻵﻳﺎﺕ ﺍﻟﺮﻭﻋــﺔ ﻓــﻲ ﺍﻟﻘﺼــﺺ ﺍﻹﺳــﺮﺍﺋﻴﻠﻲ‪ ،‬ﺍﻟﺬﻱ ﻣﻸ‬ ‫ﺑﲔ ﳑﻠﻜﺔ ﺳــﺒﺄ ﻭﺍﻷﺭﺽ ﺍﳌﺒﺎﺭﻛﺔ ﻭﻻ ﻳﻔﺼﻠﻬﻤﺎ‬ ‫ﺑﺎﻟﻴﻤــﻦ ﻓــﺈﻥ ﺍﻣﺘﺪﺍﺩ ﺍﻟﻘــﺮﻯ ﺍﻟﻈﺎﻫــﺮﺓ ﻭﻣﻦ ﺛﻢ‬ ‫ﻣﺎ ﺃﺻﺎﺏ ﺍﻷﺣﺰﺍﺏ‪ :‬ﻗﻮﻡ ﻧﻮﺡ ﻭﻋﺎﺩ‬ ‫ﺑﺄﻧﻬﺎ ﺍﻟﺸــﺎﻡ ﻭﻓﻠﺴــﻄﲔ ﻟﻢ ﻳﺘﺪﺑﺮﻭﺍ ﻓﻲ ﺍﻵﻳﺎﺕ‬
‫ﺍﻟﻘﺮﺁﻧﻴــﺔ‪ ،‬ﻭﺗﺎﺑﻌــﻮﺍ ﺍﳌﺸــﻬﻮﺭ ﻣﻦ ﻏﻴﺮ ﻛﺘﺐ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺗﻐﻠﺐ ﻓﻲ ﺫﻫﻨﻬﻢ ﻋﻠﻰ ﺑﻌﺾ‬ ‫ﺳﻮﻯ ﺃﺭﺽ ﻳﺴــﺘﻐﺮﻕ ﻗﻄﻌﻬﺎ ﺛﻼﺙ ﻟﻴﺎﻝ ﺃﻭ ﺃﺭﺑﻊ‬ ‫ﻭﺛﻤﻮﺩ‪ ،‬ﻭﻫﻢ ﺃﻗﻮﺍﻡ ﻋﺮﺏ ﻣﻦ ﺍﳉﺰﻳﺮﺓ ﺍﻟﻘﺮﻯ ﺍﳌﺒﺎﺭﻛﺔ ﺣﺘﻤﺎ ﹰ ﺳﻴﻜﻮﻥ ﻧﺤﻮ ﺍﻟﺸﻤﺎﻝ ‪ ،‬ﺇﺫ‬ ‫ﺍﻟﻘﺮﺁﻧﻴﺔ ‪ ،‬ﻭﺗﺎﺑﻌﻮﺍ ﺍﳌﺸــﻬﻮﺭ ﻣــﻦ ﻏﻴﺮ ﲤﺤﻴﺺ‪،‬‬
‫ﲤﺤﻴﺺ‪ ،‬ﻷﻧﻬﺎ ﺑﺤﺴــﺐ ﺍﻵﻳﺎﺕ ﻻﳝﻜﻦ ﺻﺮﻳﺢ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﻜﺮﳝﺔ‪.‬‬ ‫ﻟﻴﺎﻝ ﺃﻭ ﺧﻤﺲ ﻟﻴﺎﻝ ﺇﻟﻰ ﻋﺸــﺮ ﻟﻴﺎﻝ ﻓﺈﺫﺍ ﺯﺩﺕ ﻋﻦ‬ ‫ﻫﻮ ﺍﳌﺘﻌﲔ‪ ،‬ﻭﻟﺘﺤﺪﻳﺪ ﺍﳌﺪﻯ ﺍﳉﻐﺮﺍﻓﻲ ﺍﻟﺸﻤﺎﻟﻲ‬ ‫ﻷﻧﻬﺎ ﺑﺤﺴﺐ ﺍﻵﻳﺎﺕ ﻻﳝﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﻓﻠﺴﻄﲔ‬
‫ﺍﻟﻌﺮﺑﻴﺔ ﺇﻟﻰ ﺃﻧﻪ ﺇﳕﺎ ﻳﺨﺎﻃﺒﻬﻢ ﲟﺎ‬
‫ﺃﻥ ﺗﻜﻮﻥ ﻓﻠﺴﻄﲔ!!‬ ‫ﺫﻟﻚ ﻗﻠﺖ ﻟﻴﻠﺔ ﻣﺜﻞ ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﻟﻴﻠﺔ‪ ،‬ﻭﻋﺸﺮﻭﻥ‬ ‫ﻫﺬﺍ‪ ،‬ﺳﻨﺴــﺘﻌﲔ ﺑﺎﳌﺪﻯ ﺍﻟﺰﻣﻨﻲ ﺍﻟﻼﺯﻡ ﻟﻠﺴــﻔﺮ‬
‫ﻋﺮﻓﻮﺍ ﻭﺳﻤﻌﻮﺍ ﻭﺷﺎﻫﺪﻭﺍ؟ ﻓﻠﻴﺲ ﻣﻦ‬
‫‪ ،‬ﻓﻔــﻲ ﺧﺒﺮ ﻫﻼﻙ ﻓﺮﻋــﻮﻥ ﻣﺼﺮ ﻳﺬﻛــﺮ ﺍﻟﻘﺮﺁﻥ‬
‫)‪ (١‬ﺍﻟﺒﺤﺮﺍﻧﻲ‪ ،‬ﻳﻮﺳﻒ‪ ،‬ﺍﳊﺪﺍﺋﻖ ﺍﻟﻨﺎﺿﺮﺓ‪ ،‬ﺝ‪ ،١١‬ﺹ‪.٣٠٠‬‬ ‫ﻟﻴﻠــﺔ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻷﻳﺎﻡ ﻓﻬﻲ ﻣﺎ ﺑﲔ ‪ ١٠-٣‬ﺃﻳﺎﻡ ﻭﺇﺫﺍ‬ ‫ﺑﲔ ﳑﻠﻜﺔ ﺳــﺒﺄ ﻭﺑﲔ ﺍﻟﻘﺮﻯ ﺍﳌﺒﺎﺭﻛﺔ‪ ،‬ﻟﻨﻨﻈﺮ ﻫﻞ‬ ‫ﹶﻀ ﹶﻌ ﹸﻔﻮ ﹶﻥ‬ ‫ﺍﻟﻜﺮﱘ ] ﻭﹶﺃﹶﻭﹾﺭﹶﺛﹾﻨﹶﺎ ﺍﻟﹾ ﹶﻘ ﹾﻮ ﹶﻡ ﺍﻟﱠ ﹺﺬﻳ ﹶﻦ ﹶﻛﺎﻧﹸﻮﺍ ﻳﹸ ﹾ‬
‫ﺴﺘ ﹾ‬
‫)‪(٢‬ﻫــﺬﻩ ﺍﳌﺴــﻤﻴﺎﺕ ﻳﻨﺒﻐــﻲ ﺍﳊــﺬﺭ ﻋﻨﺪ ﺍﺳــﺘﻌﻤﺎﻟﻬﺎ ﺗﺎﺭﻳﺨﻴــﺎ ﻷﻧﻬﺎ‬ ‫)‪(٩‬‬ ‫ﺯﺩﺕ ﻗﻠﺖ ﻳﻮﻣﺎ ﹰ ﻣﺜﻞ ﺃﺣﺪ ﻋﺸــﺮ ﻳﻮﻣﺎ ﹰ ﻭﻋﺸــﺮﻭﻥ‬ ‫ﺍﳌﻌﻘﻮﻝ ﺃﻥ ﻳﺤﺬﺭﻫﻢ ﺑﺘﺎﺭﻳﺦ ﺃﻗﻮﺍﻡ ﻟﻢ ﳝﻜﻦ ﺃﻥ ﻳﺒﻠﻎ ﺍﻟﺸﺎﻡ ﻛﻤﺎ ﻳﺰﻋﻤﻮﻥ؟‬ ‫ﺽ ﻭﹶ ﹶﻣ ﹶﻐﺎﺭﹺﺑ ﹶ ﹶﻬﺎ ﺍﻟﱠ ﹺﺘﻲ ﺑﹶﺎﺭ ﹶ ﹾﻛﻨﹶﺎ ﹺﻓ ﹶ‬ ‫ﹾﹶ‬ ‫ﹶﻣ ﹶ‬
‫ﻣﺴــﻤﻴﺎﺕ ﺃﺳﻘﻄﺖ ﺇﺳﻘﺎﻃﺎ ﺃﻭ ﺳﻤﻴﺖ ﺗﻴﻤﻨﺎ ﻋﻠﻰ ﺃﺣﺴﻦ ﺍﻷﺣﻮﺍﻝ ﳑﺎ‬
‫ﻴﻬﺎ ﻭﹶﲤﹶ ﹾﱠﺖ‬ ‫ﺸﺎﺭ ﹺ ﹶﻕ ﺍﻷﺭ ﹾ ﹺ‬
‫ﹰ‬ ‫ﻳﺴﻤﻌﻮﺍ ﻋﻨﻬﻢ ﺷﻴﺌﺎ‪،‬‬ ‫ﺳﺮﹶﺍﺋ ﹺ ﹶ‬ ‫ﺴﻨﹶﻰ ﹶﻋﻠﹶﻰ ﺑ ﹶ ﹺﻨﻲ ﺇ ﹺ ﹾ‬ ‫ﹶﻛﻠﹺ ﹶﻤ ﹸﺔ ﺭﹶﺑ ﱢ ﹶﻚ ﹾﺍﳊﹸ ﹾ‬
‫ﻳﻮﻣﺎ ‪ ،‬ﻓﻤﻘﺪﺍﺭ ﺍﻟﺴــﻔﺮ ﺑﲔ ﳑﻠﻜﺔ ﺳــﺒﺄ ﻭﺍﻷﺭﺽ ﻓﻲ ﺍﻷﺧﺒﺎﺭ ﻓﻴﻤﺎ ﻭﺭﺩ ﻣﻦ ﻣﻨﺎﻗﺸــﺔ ﺍﻹﻣﺎﻡ ﺟﻌﻔﺮ‬
‫ﺍﺳﺘﻬﺪﻑ ﺳﺮﻗﺔ ﺟﻐﺮﺍﻓﻴﺎ ﺍﻷﻧﺒﻴﺎﺀ ﻛﻤﺎ ﺑﻴﻨﻪ ﺑﺤﺚ ﺍﺧﺘﻄﺎﻑ ﺍﳉﻐﺮﺍﻓﻴﺎ‪.‬‬ ‫ﺇﻥ ﺍﳌﻘﺪﺍﺭ ﺍﻟﺰﻣﻨﻲ ﺍﻟﺬﻱ ﻳﺤﺘﺎﺟﻪ ﺍﻟﺴﺎﺋﺮ ﺑﲔ ﺳﺒﺄ‬ ‫ﺻ ﹶﺒ ﹸﺮﻭﺍ‬
‫ﻴﻞ ﹺﲟﹶﺎ ﹶ‬
‫)‪ (٣‬ﻧﺎﺻــﺮ‪ ،‬ﻋﺒــﺪ ﺍﻟﺮﺣﻤــﻦ‪ ،‬ﺗﻴﺴــﻴﺮ ﺍﻟﺮﺣﻤﺎﻥ ﻓــﻲ ﻛﻼﻡ ﺍﳌﻨﺎﻥ‪،‬‬ ‫ﻭﺍﻷﺭﺽ ﺍﳌﺒﺎﺭﻛــﺔ ﻫﻮ ﲟﻘﺪﺍﺭ " ﻟﻴﺎﻟــﻲ ﻭﺃﻳﺎﻣﺎ " ‪،‬‬ ‫ﺼ ﹶﻨ ﹸﻊ ﹺﻓﺮﹾ ﹶﻋــ ﹾﻮ ﹸﻥ ﻭﹶ ﹶﻗ ﹾﻮ ﹸﻣ ﹸﻪ ﻭﹶ ﹶﻣﺎ ﹶﻛﺎﻧﹸﻮﺍ‬
‫ﻭﹶﺩﹶ ﱠﻣﺮﹾﻧ ﹶــﺎ ﹶﻣﺎ ﹶﻛﺎ ﹶﻥ ﻳ ﹶ ﹾ‬
‫ﺍﳌﺒﺎﺭﻛــﺔ ﻳﺘﺮﺍﻭﺡ ﻣﺎ ﺑﲔ ‪ ١٠-٣‬ﻣﻦ ﺍﻟﻠﻴﺎﻟﻲ ﻭﺍﻷﻳﺎﻡ ﺍﻟﺼــﺎﺩﻕ ﻋﻠﻴﻪ ﺍﻟﺴــﻼﻡ ﻣﻊ ﻭﻓﺪ ﻣــﻦ ﺍﻟﺼﻮﻓﻴﺔ‬
‫ﺹ ‪.٦٧٧‬‬
‫‪ ،‬ﻭﻟﻌﻞ ﺍﻟﺘﻔﺎﻭﺕ ﺭﺍﺟﻊ ﺇﻟﻰ ﻣﺪﻯ ﻗﺮﺏ ﺍﳌﺴﺎﻓﺮ ﻓﻲ‬ ‫ﻴﻬﺎ ﺇﻥ ﻣــﻦ ﺍﳌﻤﻜــﻦ ﺃﻥ ﻧﻘﻮﻝ ﺑﺄﻥ ﻗﻮﻝ ﺳــﻴﺮﻭﺍ ﻓﻴﻬﺎ‬
‫ﺳــﻴ ﹸﺮﻭﺍ ﹺﻓ ﹶ‬ ‫ﺍﻟﺴــ ﹾﻴﺮﹶ ﹺ‬
‫ﻴﻬﺎ ﱠ‬ ‫ﹸﻗــﺮﹰﻯ ﹶﻇﺎ ﹺﻫﺮﹶ ﹰﺓ ﻭﹶ ﹶﻗ ﱠﺪﺭﹾﻧ ﹶﺎ ﹺﻓ ﹶ‬ ‫ﺷــﻮ ﹶﻥ[)‪ :١٣٧‬ﺍﻷﻋﺮﺍﻑ(‪ ،‬ﻓﻤﻤﻠﻜﺔ ﻣﺼﺮ ﻓﺮﻋﻮﻥ‬ ‫ﻳ ﹶ ﹾﻌﺮﹺ ﹸ‬
‫)‪ (٤‬ﺍﻟﺸــﻴﺮﺍﺯﻱ‪ ،‬ﻧﺎﺻــﺮ ﻣــﻜﺎﺭﻡ‪ ،‬ﺍﻷﻣﺜــﻞ ﻓــﻲ ﺗﻔﺴــﻴﺮ ﺍﻟﻘــﺮﺁﻥ‪،‬‬ ‫ﻛﻤﺎ ﺟﺎﺀ ﻓــﻲ ﺍﻟﻜﺎﻓــﻲ "‪ ..‬ﻭﺃﺧﺒﺮﻭﻧﻲ ﺃﻳﻦ ﺃﻧﺘﻢ‬
‫ﺹ‪.٤٢٧‬‬ ‫ﻧﻔﺲ ﳑﻠﻜﺔ ﺳــﺒﺄ ‪ ،‬ﺃﻭ ﻳﺮﻳﺪ ﺍﻹﺷﺎﺭﺓ ﺇﻟﻰ ﺭﻗﻢ ﺑﲔ ﻋــﻦ ﺳــﻠﻴﻤﺎﻥ ﺑــﻦ ﺩﺍﻭﻭﺩ )ﻉ( ﺣﻴﺚ ﺳــﺄﻝ ﺍﷲ‬ ‫ﲔ* ﹶﻓﻘﹶﺎﻟﹸــﻮﺍ ﺭﹶﺑﱠﻨﹶﺎ ﺑﹶﺎ ﹺﻋــ ﹾﺪ ﺑ ﹶ ﹾ ﹶ‬
‫ﲔ ﻟﻴﺎﻟﻲ ﻭﺃﻳﺎﻣﺎ ﹰ ﻫﻮ ﻟﻺﻃﺎﻟﺔ ﻭﺍﻟﻜﺜﺮﺓ ﻓﺘﻜﻮﻥ ﻟﻴﺎﻟﻲ‬ ‫ــﻲ ﻭﹶﺃﹶﻳﱠﺎ ﹰﻣــﺎ ﺁ ﹺﻣ ﹺﻨــ ﹶ‬‫ﻟﹶ ﹶﻴﺎﻟﹺ ﹶ‬ ‫)ﻣﻮﺳﻰ ( ﻛﺎﻧﺖ ﺿﻤﻦ ﺍﻷﺭﺽ ﺍﳌﺒﺎﺭﻛﺔ ‪.‬‬
‫)‪ (٥‬ﺍﻟﻜﺎﻓﻲ‪ ،‬ﺝ‪ ،٥‬ﺹ‪٧٠‬‬ ‫ﹰ‬ ‫ﹰ‬ ‫ﺴ ﹸﻬ ﹾﻢ ﹶﻓ ﹶﺠ ﹶﻌﻠﹾﻨﹶﺎ ﹸﻫ ﹾﻢ ﺃ ﹶ ﹶﺣﺎﺩﹺﻳﺚﹶ‬
‫ﺳ ﹶﻔﺎﺭﹺﻧ ﹶﺎ ﻭﹶ ﹶﻇﻠﹶ ﹸﻤﻮﺍ ﺃﹶﻧ ﹸﻔ ﹶ‬ ‫ﻭﻟﻌــﻞ ﻫﺬﺍ ﻫﻮ ﺑﺎﻋــﺚ ﻣﻦ ﻗﺎﻝ ﺃﻧﻬــﺎ ﻣﺼﺮ ﻭﺍﺩﻱ ﺃ ﹶ ﹾ‬
‫‪ ١٠-٣‬ﻓﻘﺪ ﻳﻜــﻮﻥ ﺭﻗﻤﺎ ﺃﻛﺜﺮ ﲢﺪﻳــﺪﺍ ﻭﻟﻜﻨﻨﺎ ﻻ ﻣﻠــﻜﺎ ﹰ ﻻ ﻳﻨﺒﻐــﻲ ﻷﺣــ ﹴﺪ ﻣــﻦ ﺑﻌــﺪﻩ ﻓﺄﻋﻄــﺎﻩ‬ ‫ﻫﻲ ﻣﺠﻤﻮﻉ ﻟﻴﻠﺔ ﻭﻟﻴﻠﺔ ﻭﻟﻴﻠﺔ ﺇﻟﻰ ﻣﺎ ﻻ ﻧﻬﺎﻳﺔ ‪،‬‬
‫ﳕﻠﻚ ﺫﻟﻚ ﻣﻦ ﻧﻔﺲ ﺍﻟﻠﻔﻆ‪.‬‬ ‫ﺎﺕ ﻟﹺ ﹸﻜ ﱢﻞ ﹶ‬
‫ﺻ ﱠﺒﺎﺭﹴ ﻭﺃﻳﺎﻡ ﻫﻲ ﻣﺠﻤﻮﻉ ﻳﻮﻡ ﻭﻳﻮﻡ ﻭﻳﻮﻡ ﺇﻟﻰ ﻣﺎ ﻻ ﻧﻬﺎﻳﺔ‬ ‫ﺍﻟﻨﻴﻞ ‪ ،‬ﻓﺒﻨﻮ ﺇﺳﺮﺍﺋﻴﻞ ﻟﻢ ﻳﻐﺎﺩﺭﻭﺍ ﺍﻷﺭﺽ ﺍﳌﺒﺎﺭﻛﺔ ﻭﹶ ﹶﻣﺰﱠ ﹾﻗﻨﹶﺎ ﹸﻫ ﹾﻢ ﹸﻛ ﱠﻞ ﹸﳑﹶﺰﱠ ﹴﻕ ﺇ ﹺ ﱠﻥ ﹺﻓﻲ ﺫﹶﻟﹺ ﹶﻚ ﹶﻵﻳ ﹶ ﹴ‬
‫ﺻﻮﺭﺓ ﻣﺰﻭﺭﺓ ﻟﻔﺮﻋﻮﻥ ﻣﻮﺳﻰ‬ ‫ﺍﷲ ﺟﻞ ﺍﺳــﻤﻪ ﺫﻟــﻚ‪ ،‬ﻭﻛﺎﻥ ﻳﻘﻮﻝ ﺍﳊﻖ ﻭﻳﻌﻤﻞ‬
‫‪ ،‬ﻓﻲ ﺇﺷﺎﺭﺓ ﺇﻟﻰ ﻃﻮﻝ ﺍﻷﻣﺎﻥ ﻓﻲ ﺍﻟﺘﻨﻘﻞ ‪.‬‬ ‫ﻜﻮﺭ[ )‪ :١٩-١٨‬ﺳﺒﺄ(‬
‫ﺷ ﹸ ﹴ‬ ‫ﹶ‬
‫ﺇﻥ ﺃﺑﻌﺪ ﻣﺴــﺎﻓﺔ ﺑﲔ ﺳــﺒﺄ ﻭﺍﻷﺭﺽ ﺍﳌﺒﺎﺭﻛﺔ ﻫﻲ ﺑــﻪ‪ ،‬ﺛﻢ ﻟﻢ ﳒﺪ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻋﺎﺏ ﻋﻠﻴﻪ ﺫﻟﻚ ﻭﻻ‬ ‫ﺣﺘﻰ ﺣﻴﻨﻤﺎ ﻛﺎﻧﻮﺍ ﲢﺖ ﺳﻄﻮﺓ ﻓﺮﻋﻮﻥ ﺑﻞ ﻛﺎﻧﻮﺍ‬

‫ﻣﺴــﻴﺮﺓ ‪ ١٠‬ﺃﻳﺎﻡ ﺑﻠﻴﺎﻟﻴﻬﺎ ﻓﺈﺫﺍ ﺣﺴﺒﻨﺎﻫﺎ ﺑﺴﻴﺮ ﺃﺣﺪ ﻣــﻦ ﺍﳌﺆﻣﻨﲔ ﻭ ﺩﺍﻭﻭﺩ ﺍﻟﻨﺒــﻲ )ﻉ( ﻗﺒﻠﻪ ﻓﻲ‬ ‫ﻭﻟﻜﻦ ﻫــﺬﺍ ﺍﻟﻔﻬﻢ ﻣﻨــﺎﻑ ﻟﻠﻤﻨــﺔ ﻋﻠﻴﻬﻢ ﺑﺄﻥ‬ ‫ﻓﻴﻬــﺎ ‪ ،‬ﻭﺇﳕﺎ ﻛﺎﻧــﺖ ﻣﻬﻤﺔ ﻣﻮﺳــﻰ ﺇﺧﺮﺍﺟﻬﻢ ﺇﻥ ﳑﻠﻜــﺔ ﺳــﺒﺄ ﻫــﻲ ﻓــﻲ ﺍﻟﻴﻤﻦ ﻟــﻢ ﺃﺟﺪ ﻣﻦ‬

‫ﺍﻟﻘﻮﺍﻓﻞ ﻛﺎﻧﺖ ‪ ٥٠٠‬ﻛﻴﻠﻮﻣﺘﺮ ﻻ ﺗﺰﻳﺪ‪،‬ﺣﻴﺚ ﻛﺎﻧﻮﺍ ﻣﻠﻜﻪ ﻭﺷﺪﺓ ﺳــﻠﻄﺎﻧﻪ‪ ،‬ﺛﻢ ﻳﻮﺳﻒ ﺍﻟﻨﺒﻲ )ﻉ(‬ ‫ﻧﺤﻮ ﺍﻷﺭﺽ ﺍﳌﻘﺪﺳــﺔ ﻓــﻲ ﺍﻷﺭﺽ ﺍﳌﺒﺎﺭﻛﺔ ‪ ،‬ﻓﻠﻮ ﻳﺨﺎﻟﻒ ﺫﻟــﻚ ‪ ،‬ﻭﺍﻟﻴﻤﻦ ﺍﻟﻘﺪﱘ ﻟﻴــﺲ ﻫﻮ ﺍﻟﻴﻤﻦ ﺟﻌﻞ ﺃﺳــﻔﺎﺭﻫﻢ ﻗﺮﻳﺒــﺔ ﻭﺁﻣﻨﺔ‪ ،‬ﻓﻘــﺪ ﻋﻮﻗﺒﻮﺍ‬
‫ﺍﳊﺪﻳﺚ ﺳﻴﺎﺳ ﹼﻴﺎ ﹰ ﻭﻟﻜﻨﻬﺎ ﻟﻦ ﺗﺨﺮﺝ ﻋﻦ ﻣﻨﻄﻘﺔ ﳉﺤﻮﺩﻫﻢ ﻫﺬﻩ ﺍﻟﻨﻌﻤــﺔ ﺑﻘﻮﻟﻬﻢ ﺭﺑﻨﺎ ﺑﺎﻋﺪ ﺑﲔ‬
‫ﻳﺴــﻴﺮﻭﻥ ﺑﻴﺎﺽ ﺍﻟﻴــﻮﻡ ﻓﻘﻂ‪ ،‬ﻭﻟــﻮ ﺑﺎﻟﻐﻨﺎ ﻭﻗﻠﻨﺎ ﺣﻴــﺚ ﻗﺎﻝ ﳌﻠﻚ ﻣﺼــﺮ "ﺍﺟﻌﻠﻨﻲ ﻋﻠــﻰ ﺧﺰﺍﺋﻦ‬ ‫ﲤﺴﻜﻨﺎ ﺑﻘﻮﻝ ﺃﺻﺤﺎﺏ ﺍﻟﺘﺎﺭﻳﺦ ﺍﳌﺸﻬﻮﺭ ﻟﻮﺟﺐ‬
‫ﺑــﺄﻥ ﺍﻷﻣﺎﻥ ﻳﺠﻌﻠﻬﻢ ﳝﺸــﻮﻥ ﻟﻴﻞ ﻧﻬــﺎﺭ‪ ،‬ﻓﺈﻧﻬﺎ‬ ‫ﺃﺳــﻔﺎﺭﻧﺎ‪ ،‬ﺛﻢ ﺇﻥ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺑﻄﻮﻝ ﺍﻟﺴﻔﺮ ﺍﻵﻣﻦ‬ ‫ﺃﻥ ﺗﻜــﻮﻥ ﺍﻷﺭﺽ ﺍﳌﺒﺎﺭﻛــﺔ ﻫــﻲ ﻣﺼﺮ ﻭﺍﻟﺸــﺎﻡ ﺟﻨــﻮﺏ ﺍﳊﺠﺎﺯ ﻋﻠﻰ ﺃﻳﺔ ﺣﺎﻝ‪ ،‬ﻭﺍﻵﻳﺔ ﺗﻘﻮﻝ ﺇﻥ ﺑﲔ‬
‫ﺍﻷﺭﺽ ﺇﻧــﻲ ﺣﻔﻴﻆ ﻋﻠﻴﻬﻢ ﻓﻜﺎﻥ ﻣﻦ ﺃﻣﺮﻩ ﺍﻟﺬﻱ‬
‫ﻟﻦ ﻳﺠﻌﻞ ﻟﻜﻠﻤﺔ "ﻭﻗﺪﺭﻧﺎ ﻓﻴﻬﺎ ﺍﻟﺴﻴﺮ " ﻣﻌﻨﻰ‬ ‫ﺟﻤﻴﻌﺎ ﹰ ‪ ،‬ﻭﻟﻜﻦ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻻ ﳝﻜﻦ ﺍﻟﺮﻛﻮﻥ ﺇﻟﻴﻪ‪ ،‬ﳑﻠﻜﺔ ﺳــﺒﺄ ﻭﺍﻷﺭﺽ ﺍﳌﺒﺎﺭﻛــﺔ ﺃﻭ ﺍﻟﻘﺮﻯ ﺍﳌﺒﺎﺭﻛﺔ‬
‫ﻟــﻦ ﺗﺰﻳﺪ ﻋﻦ ﺃﻟــﻒ ﻛﻴﻠﻮﻣﺘﺮ‪ ،‬ﻋﻠﻰ ﻓــﺮﺽ ﺍﶈﺎﻝ‪ ،‬ﻛﺎﻥ ﺃﻥ ﺍﺧﺘــﺎﺭ ﳑﻠﻜــﺔ ﺍﳌﻠــﻚ ﻭﻣﺎ ﺣــﺪ ﻟﻬﺎ ﺇﻟﻰ‬
‫ﻭﺃﻣــﺎ ﺇﺫﺍ ﺃﺧﺬﻧﺎ ﺃﻗﻠﻬﺎ ‪ ٣‬ﺃﻳﺎﻡ ﻓﻬﻲ ‪ ١٥٠‬ﻛﻴﻠﻮ ﻣﺘﺮ ﺍﻟﻴﻤﻦ ﻭﻛﺎﻧﻮﺍ ﳝﺘــﺎﺭﻭﻥ ﺍﻟﻄﻌﺎﻡ ﻣﻦ ﻋﻨﺪﻩ ﺍ‪‬ﺎﻋﺔ‬ ‫ﺑﺴــﺒﺐ ﺁﻳﺎﺕ ﺃﺧﺮﻯ ﲢﺪﺛﺖ ﻋﻦ ﳑﻠﻜﺔ ﺳــﺒﺄ ﻗﺎﻝ ﻗﺮﻯ ﻇﺎﻫﺮﺓ ‪ ،‬ﻭﻇﻬﻮﺭ ﺍﻟﻘﺮﻯ ﻳﺸــﻴﺮ ﺇﻟﻰ ﻋﻤﺮﺍﻧﻬﺎ ﺍﻟﺘﻘﺪﻳﺮ ﺍﳊﻘﻴﻘﻲ ‪ ،‬ﺛﻢ ﻫﻮ ﻳﻔﻘﺪ ﺍﻹﻳﻘﺎﻉ ﺍﳌﻜﺎﻧﻲ‬
‫ﺳــﺒﺤﺎﻧﻪ " ﻟﻘﺪ ﻛﺎﻥ ﻟﺴــﺒﺄ ﹴ ﻓﻲ ﻣﺴــﻜﻨﻬﻢ ‪ ،‬ﻭﻗﻮﺗﻬــﺎ ﻭﺃﻣﻨﻬﺎ ‪ ،‬ﻣﺄﺧﻮﺫ ﻣﻦ ﺍﻟﻈﻬﻮﺭ ﻭﻫﻮ ﺍﻟﺒﺮﻭﺯ ﺍﻟــﺬﻱ ﺗﺘﺤﺪﺙ ﻋﻨﻪ ﺍﻵﻳﺔ ‪ ،‬ﻓﺎﻵﻳﺔ ﻻ ﺗﺮﻳﺪ ﺃﻥ ﺗﻘﻮﻝ‬
‫ﻓﻘﻂ‪ ،‬ﻓﻨﺤﻦ ﻣﺎ ﺑﲔ ‪ ١٥٠‬ﺇﻟﻰ ‪ ٥٠٠‬ﻛﻴﻠﻮ ﻣﺘﺮ ﻣﻦ ﺃﺻﺎﺑﺘﻬﻢ")‪.(٥‬‬
‫ﹰ‬ ‫ﹰ‬ ‫ﻭﺍﻟﻘﻮﺓ ‪ ،‬ﻓﻬﻨﺎﻙ ﺇﺫﺍ ﹰ ﻣﺎ ﺑﲔ ﻗﺮﻯ ﳑﻠﻜﺔ ﺳﺒﺄ ﻭﻗﺮﻯ ﺑﺄﻥ ﺍﳌﻨــﺔ ﻋﻠﻴﻬﻢ ﻛﺎﻧﺖ ﺍﻟﻘــﺪﺭﺓ ﻋﻠﻰ ﺍﻟﺘﺠﻮﺍﻝ‬
‫ﺍﻟﻴﻤﻦ ﺷﻤﺎﻻ ﺃﻱ ﺃﻧﻬﺎ ﺣﺘﻤﺎ ﺳﺘﻜﻮﻥ ﻓﻲ ﺍﻟﺴﺮﺍﺓ ﺍﻷﻣــﺮ ﻛﺎﻥ ﻭﺍﺿﺤــﺎ ﹰ ﻋﻨــﺪ ﺑﻌﺾ ﺍﻟﺴــﻠﻒ ﻣﻨﺬ‬
‫ﺍﳉﻨﻮﺑﻲ ‪ ،‬ﻭﻣﻊ ﺍﳌﺒﺎﻟﻐﺔ ﺳﺘﺼﻞ ﻣﻜﺔ ﺃﻭ ﺍﳌﺪﻳﻨﺔ ‪ ،‬ﺍﻟﺒﺪﺍﻳــﺔ‪ ،‬ﻭﻟﻢ ﺗﻨﻄــﻞ ﻋﻠﻴﻬﻢ ﲢﺮﻳﻔﺎﺕ ﺷــﺮﺍﺡ‬ ‫ﺍﻷﺭﺽ ﺍﳌﺒﺎﺭﻛــﺔ ﻗــﺮﻯ ﻇﺎﻫــﺮﺓ‪ ،‬ﻓﻬﻲ ﺳﻠﺴــﻠﺔ ﻭﺍﻟﺘﻨﻘــﻞ ﻓﻲ ﺍﻟﻘﺮﻯ ﺍﻟﻈﺎﻫــﺮﺓ ﺑﺄﻣﺎﻥ ‪ ،‬ﻭﺇﳕﺎ ﺗﺮﻳﺪ‬

‫ﺍﻋﻠﻢ ﺃﻥ ﻓﻲ ﻧﻔﺴــﻚ ﻧﻮﺭ ﺍﻟﻌﺎﻟﻢ‪ ،‬ﻓﺈﻥ‬
‫ﻟــﻢ ﺗﺴــﺘﻄﻊ ﺃﻥ ﺗﺮﻯ ﺍﻟﻨــﻮﺭ ﺍﻟﺬﻱ ﻓﻲ‬
‫ﻧﻔﺴــﻚ ﻓﻤــﻦ ﺍﻟﻌﺒــﺚ ﺃﻥ ﺗﺒﺤﺚ ﻋﻦ‬
‫ﺍﻟﻨﻮﺭ ﺍﻹﻟﻬﻲ ﻓﻲ ﻣﻜﺎﻥ ﺁﺧﺮ‪.‬‬
‫ﻟﻴﺲ ﻋﺠﺒﺎ ﺃﻥ ﺗــﺮﻯ ﻓﻲ ﺍﻷﺭﺽ ﺑﻌﺾ‬
‫ﺍﻷﻣﻜﻨﺔ ﻛﺄﻧﻬﺎ ﺃﻣﻜﻨﺔ ﻟﻠﺮﻭﺡ ﺧﺎﺻﺔ‪،‬‬
‫ﻓﻬـﻞ ﻳــﺪﻝ ﻫــﺬﺍ ﻋﻠﻰ ﺷــﻲﺀ ﺇﻻ ﺃﻥ‬
‫ﺧﻴــﺎﻝ ﺍﳉﻨــﺔ ﻣﻨﺬ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴــﻼﻡ‬
‫ﻭﺣﻮﺍﺀ ﻋﻠﻴﻬﺎ ﺍﻟﺴﻼﻡ‪ ،‬ﻻ‬
‫ﻳﺰﺍﻝ ﻳﻌﻤــﻞ ﻓﻲ ﺍﻟﻨﻔﺲ‬
‫ﺍﻹﻧﺴﺎﻧﻴﺔ؟‬
‫ﺇﻥ ﺃﻋﻄﻢ ﺟﺎﺋﺸﺔ ﻣﻦ ﺟﺎﺋﺸﺎﺕ ﺍﻟﻨﻔﺲ‬
‫ﻭﺃﺟﻤﻠﻬــﺎ‪ ،‬ﺗﻠــﻚ ﺍﻟﺘﻲ ﺗﺴﺘﺸــﻌﺮﻫﺎ‬
‫ﺍﻟﻨﻔــﺲ ﻋﻨﺪ ﺍﻟﻮﻗﻮﻑ ﻓــﻲ ﺭﻭﻋﺔ ﺃﻣﺎﻡ‬
‫ﻫﺬﺍ ﺍﳋﻔﺎﺀ ﺍﻟﻜﻮﻧــﻲ‪ ،‬ﺇﻥ ﺍﻟﺬﻱ ﻻﲡﻴﺶ‬
‫ﻧﻔﺴــﻪ ﻟﻬﺬﺍ ﻭﻻ‬
‫ﺗﺘﺤﺮﻙ ﻋﺎﻃﻔﺘﻪ‬
‫ﺣﻲ ﻛﻤﻴﺖ‪.‬‬
‫ﺍﻟﺘﺄﻣﻞ ﻭﺣﺪﻩ ﻻ ﻳﻮﺻﻞ ﺇﻟﻰ ﺍﳊﻜﻤﺔ ‪ .‬ﺑﻞ ﺃﻥ‬ ‫ﻛﻤــﺎ ﲤﺘــﺺ ﺍﻟﻨﺤﻠــﺔ ﺭﺣﻴــﻖ ﺍﻟﺰﻫﺮﺓ‬
‫ﺗﺴﻤﻊ ﺍﻟﻜﺜﻴﺮ ﻭﺗﻨﺘﻘﻲ ﻣﺎ ﻫﻮ ﺟﻴﺪ ﻭﺗﺘﺒﻌﻪ‬ ‫ﻭﺗﺬﻫــﺐ ﺩﻭﻥ ﺃﻥ ﺗﻠﺤــﻖ ﺍﻟﻀﺮﺭ ﺑﺎﻟﺰﻫﺮﺓ‬
‫‪ ،‬ﻭﺃﻥ ﺗــﺮﻯ ﺍﻟﻜﺜﻴﺮ ﻭﺗﺘﺬﻛــﺮﻩ ‪ ،‬ﻛﻠﻬﺎ ﻣﺮﺍﺣﻞ‬ ‫ﻭﺑﻠﻮﻧﻬــﺎ ﻭﺑﻌﻄﺮﻫــﺎ‪ ،‬ﻫﻜــﺬﺍ ﻳﻜــﻮﻥ‬
‫ﻳﺠــﺐ ﺃﻥ ﺗﻜــﻮﻥ ﻟﺪﻳﻚ ﺃﻫــﺪﺍﻑ ﺑﻌﻴﺪﺓ‬ ‫ﺗﺼﻞ ﻋﻦ ﻃﺮﻳﻘﻬﺎ ﺇﻟﻰ ﺍﻹﺩﺭﺍﻙ ‪.‬‬ ‫ﺍﳊﻜﻴﻢﻓﻲ‬
‫ﺍﳌــﺪﻯ ﺣﺘﻰ ﲢــﻮﻝ ﺑﻴﻨﻚ ﻭﺑــﻲ ﺍﻹﺣﺒﺎﻁ‬ ‫ﺣﻜﻤﺘﻪ ‪.‬‬
‫ﺍﻟﺬﻱ ﺗﺴﺒﺒﻪ ﺍﻹﺧﻔﺎﻗﺎﺕ ﺍﻟﺘﻲ ﺗﺼﺎﺩﻓﻚ‬
‫ﺑﲔ ﺍﳊﲔ ﻭﺍﻵﺧﺮ ﻋﻠﻰ ﻃﻮﻝ ﺍﻟﻄﺮﻳﻖ‪.‬‬

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 ‫ﻋﻘﺪﺓ ﺍﻻﺿﻄﻬﺎﺩ ﻭﲤﺜﻴﻞ ﺩﻭﺭ ﺍﻟﻀﺤﻴﺔ‪ ،‬ﻻﺯﻡ ﺍﻟﺸﺨﺼﻴﺔ‬
‫ﺍﻟﻴﻬﻮﺩﻳﺔ ﻣﻨﺬ ﺃﻥ ﻛﺎﻧﻮﺍ ﺣﺘﻰ ﺍﻟﻴﻮﻡ‪ ،‬ﻭﺗﺒﻊ ﺫﻟﻚ ﺍﳌﻴﻞ ﻟﻠﺒﻜﺎﺀ ﻋﻨﺪ‬ ‫ﺃﻛﺪ ﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ ﺑﺄﻧﻬﻢ‬‫ﻭﻟﻌﻞ ﺍﻟﺒﺎﺩﺭﺓ ﺍﻟﺘﻲ ﻟﻠﻤﺼﻠﺤﺔ ﺍﻟﺸﺨﺼﻴﺔ ﻛﻤﺎ ﻳﺤﺼﻞ ﻟﻶﻥ‪ ،‬ﺇﺫ ﹼ‬ ‫ﹼ‬ ‫ﺑﹸﺬﻭﺭﹸ ﳑﺎﺭﺳﺔ ﺍﻟﺰﻳﻒ‪ ،‬ﺗﺘﻔﺘﹼﻖ ﻣﻊ ﺍﻟﺰﻣﻦ ﺃﺷﺠﺎﺭﺍ ﹰ ﺧﺒﻴﺜﺔ‪،‬‬
‫ﺭﻣﺰ ﻣﻦ ﺍﻟﺮﻣﻮﺯ ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﺩﻳﻨﻴﺔ ‪-‬ﻛﺤﺎﺋﻂ ﺍﳌﺒﻜﻰ )ﻭﺍﻟﺬﻱ‬ ‫ﻧﻘﻠﻬﺎ ﺍﻟﻘﺮﺁﻥ ﻋﻦ ﺃﺑﻨﺎﺀ ﻳﻌﻘﻮﺏ )ﻉ( ﻓﻲ ﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ )ﻭﹶ ﹶﺟﺎ ﹸﺀﻭﺍ ﺃﹶﺑﹶﺎ ﹸﻫ ﹾﻢ )ﻳ ﹶ ﹾﺒ ﹸﻜﻮ ﹶﻥ(ﻓﻌﻼ ﻭﻟﻴﺲ ﻳﺘﺒﺎﻛﻮﻥ‪ ،‬ﻓﺎﻟﺘﺒﺎﻛﻲ ﲤﺜﻴﻞ ﺍﻟﺒﻜﺎﺀ ﻟﻐﺮﺽ ﻣﺎ‪ ،‬ﺑﻴﻨﻤﺎ‬
‫ﻳﻘﻮﻟﻮﻥ ﺯﻭﺭﺍ ﹰ ﺑﺄﻧﻪ ﺃﺣﺪ ﺟﺪﺭﺍﻥ ﺍﻟﻬﻴﻜﻞ ﺍﻟﺬﻱ ﻟﻢ ﺗﺜﺒﺖ ﻛﻞ‬ ‫ﺍﻟﺘﻤﺜﻴﻠﻲ )ﺍﳌﺰ ﹼﻳﻒ( ﻫﻮ ﲤ ﹼﺜﻞ ﺑﺎﻟﻜﺎﻣﻞ‪ ،‬ﻟﻬﺬﺍ ﻳﺘﻄﻠﺐ‬
‫ﹼ‬ ‫ﺑﺬﺭﺕ ﺳﻠﻮﻛﺎ ﹰ ﺳﻴﻨﺴﺤﺐ ﻋﻠﻰ ﺧﻄﻰ ﺍﻷﺳﻼﻑ ﺍﻟﺒﻜﺎﺀ ﺍﳊﻘﻴﻘﻲ‬ ‫ﹾ‬ ‫ﺸﺎ ﹰﺀ ﻳ ﹶ ﹾﺒ ﹸﻜﻮ ﹶﻥ( ﻗﺪ‬
‫ﹺﻋ ﹶ‬

‫ﺍﳊﻔﺮﻳﺎﺕ ﺃﻱ ﺃﺛﺮ ﻟﻪ ﺣﺘﻰ ﺍﻵﻥ( ﺃﻡ ﺇﻳﺠﺎﺩ ﺃﺳﻄﻮﺭﺓ ﻣﻦ ﺍﻷﺳﺎﻃﻴﺮ‬

‫ﻛﻤﺒ ﹼﺮﺭ ﳌﻤﺎﺭﺳﺔ ﺍﻷﺧﻼﻑ ﺯﻳﻔﻬﻢ ﻋﺒﺮ ﺍﻟﺘﺎﺭﻳﺦ‪ ،‬ﺳﻮﺍ ﹰﺀ ﻓﻲ ﳑﺎﺭﺳﺔ ﺍﻹﳝﺎﻥ ﺟﻬ ﹰﺪﺍ ﻧﻔﺴﻴﺎ ﺃﻛﺒﺮ ﻣﻦ ﺍﻟﺘﺒﺎﻛﻲ ﺧﺎﺻﺔ ﻭﺃ ﹼﻥ ﺍﻟﻔﺎﻋﻞ ﻓﻲ ﻣﺜﻞ ﻫﺬﻩ ﺍﳊﺎﻟﺔ‬
‫ﺍﶈﻤﺪﻳﺔ )ﻭﹶ ﹶﻗﺎﻟﹶ ﹾﺖ ﹶﻃﺎﺋ ﹺ ﹶﻔ ﹲﺔ ﹺﻣ ﹾﻦ ﻳﻌﻠﻢ ﺑﺄﻧﹼﻪ ﺍﳉﺎﻧﻲ‪ ،‬ﻭﻟﻴﺲ ﺑﻜﺎﻩ ﻫﻨﺎ ﻧﺪ ﹰﻣﺎ ﻋﻠﻰ ﻓﻌﻠﺘﻪ ﺑﻘﺪﺭ ﻣﺎ ﻫﻮ ﲤﺮﻳﺮ‬ ‫ﺍ‪‬ﺎﺩﹺﻉ ﻛﻤﺎ ﺣﺼﻞ ﻣﻊ ﻋﺼﺮ ﺍﻟﺮﺳﺎﻟﺔ ﹼ‬ ‫ﺍﻟﺰﻳﻔﻲ ﹸ‬
‫ﺛﻢ‬
‫ﻛﺎﻟﻬﻮﻟﻮﻛﻮﺳﺖ ﺍﻟﺘﻲ ﻛﺎﻥ ﻟﻠﺼﻬﻴﻮﻧﻴﺔ ﺩﻭﺭ ﻓﻲ ﺻﻨﺎﻋﺘﻬﺎ ﹼ‬ ‫ﹶﺎﺏ ﺁ ﹺﻣﻨﹸﻮﺍ ﺑﹺﺎﻟﱠ ﹺﺬﻱ ﺃﹸﻧ ﹾﺰﹺ ﹶﻝ ﹶﻋﻠﹶﻰ ﺍﻟﱠ ﹺﺬﻳ ﹶﻦ ﺁ ﹶﻣﻨﹸﻮﺍ ﻭﹶ ﹾﺟ ﹶﻪ ﺍﻟﻨ ﹶﱠﻬﺎﺭ ﹺ ﻭﹶ ﹾ‬ ‫ﹶ‬
‫ﺁﺧﺮﹶ ﹸﻩ ‪‬ﻄﻄﻪ ﻭﻣﺂﺭﺑﻪ‪.‬ﻭﻋﻨﺪﻣﺎ ﻧﻘﻮﻝ ﺑﺄ ﹼﻥ ﺍﻟﻨﻔﺲ ﺍﻟﺼﻬﻴﻮﻧ ﹼﻴﺔ ﺍﻟﺘﺎﺭﻳﺨ ﹼﻴﺔ ﻗﺪ‬‫ﺍﻛ ﹸﻔ ﹸﺮﻭﺍ ﹺ‬ ‫ﺃ ﹾﻫ ﹺﻞ ﺍﻟﹾ ﹺﻜﺘ ﹺ‬
‫ﺻﻨﻌﺖ ﻣﻦ ﺣ ﹼﺒﺘﻬﺎ ﻗ ﹼﺒﺔ‪ ،‬ﻻﺣﺘﻼﺏ ﺍﻟﺸﻌﻮﺏ‪.‬‬ ‫ﲡﺴﺪ ﻓﻴﻬﺎ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻟﺴﻠﻮﻙ ﺍﳋﺎﺩﻉ ﻋﺒﺮ ﺍﻟﺘﺎﺭﻳﺦ‪ ،‬ﻻ ﻧﻐﻔﻞ ﺑﻌﺾ‬ ‫ﹼ‬ ‫ﻓﻦ ﺻﻨﺎﻋﺔ ﺍﻟﺒﻜﺎﺀ ﻭﺗﻮﻇﻴﻔﻪ‬ ‫ﻟﹶ ﹶﻌﻠﱠ ﹸﻬ ﹾﻢ ﻳﹶﺮﹾ ﹺﺟ ﹸﻌﻮ ﹶﻥ( )ﺁﻝ ﻋﻤﺮﺍﻥ‪ (٧٢:‬ﺃﻭ ﻓﻲ ﹼ‬

‫‪ ٢-‬ﺇ ﹼﻥ ﻳﻬﻮﺩ ﺍﻟﻴﻮﻡ ﻫﻢ ﻏﻴﺮ ﻳﻬﻮﺩ ﺍﻷﻣﺲ ﺫﺍﺕ ﻃﺒﻴﻌﺔ ﻋﺪﻭﺍﻧﻴﺔ ﻭﺇﻓﺴﺎﺩ ﹼﻳﺔ ﻭﺍﺣﺪﺓ‪.‬‬ ‫ﺃﻣﻮﺭ ﻣﻨﻬﺎ‪:‬‬
‫ﻭﺃﺳﻄﻮﺭﻱ‪ ،‬ﻫﻲ ﺑﺤﺎﺟﺔ ﺩﺍﺋﻤﺔ ﻣﺎﺋﺘﻲ ﺭﺃﺱ ﻧﻮﻭﻱ ﻣﻨﺬ ﺍﻟﺴﺘﻴﻨﺎﺕ‪ ،‬ﻭﺗﺘﺒﺎﻛﻰ ﳑﹼﺎ‬
‫ﹼ‬ ‫ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﺘﻲ ﺗﺨﻀﻊ ﻟﻪ )ﺍﻟﺸﺨﺼﻴﺔ( ﺃﻱ ﺯﻳﻒ ﺗﺎﺭﻳﺨﻲ‬ ‫‪ ١-‬ﺃﻧﹼﻨﺎ ﻧﺘﻜ ﹼﻠﻢ ﻋﻦ ﻳﻬﻮﺩ ﹼﻳﺔ ﻧﻔﻌ ﹼﻴﺔ ﺳﺎﺋﺪﺓ ﺍﻟﺒﻌﻴﺪ ﺳﻼﻟﻴﺎﹰ‪ ،‬ﻓﻬﻢ ﻳﻨﺤﺪﺭﻭﻥ ﻣﻦ ﺃﺟﻨﺎﺱ ﻓﻔﻲ ﺃﻣﺮﻳﻜﺎ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ ﻭﺍﻟﺘﻲ ﺗﻌﺘﺒﺮ‬
‫ﹸﺴﻤﻴﻪ ﺍﻹﺭﻫﺎﺏ ﺍﻟﻔﻠﺴﻄﻴﻨﻲ ﻭﻫﻲ ﺇﳕﹼ ﺎ ﺗﺪﺍﻓﻊ‬
‫ﻭﻳﻔﻀﻠﻮﻥ ﺗ ﹼ‬
‫ﹼ‬ ‫ﻀﺨﻢ ﹸﻣﻘﻨﻊ‪،‬‬‫ﺃﻥ ﺍﻟﺸﺨﺼﻴﺔ ﻣﺮﺁﺓ ﺗﻌﻜﺲ ﺑﺼﺪﻕ ﺻﻮﺭﺓ ﺇﻟﻰ ﺭﻣﺰ ﺑﹸﻜﺎﺋﻲ ﹸﻣ ﹼ‬ ‫ﻭﻭﺟﻬﻬﺎ ﺍﻷﺑﺸﻊ ﻳﻮ ﹶﻣﻨﺎ ﻫﻲ ﺍﻟﺼﻬﻴﻮﻧ ﹼﻴﺔ‪ ،‬ﻣﺨﺘﻠﻔﺔ‪ ،‬ﻭﺑﺎﻟﺘﺎﻟﻲ ﻓﺈ ﹼﻥ ﻛﻞ ﺇﻧﺴﺎﻥ ﻫﻮ ﺍﳊﻠﻴﻒ ﺍﻷﻭﻝ ﻹﺳﺮﺍﺋﻴﻞ ﺗﺸﻴﺮ ﺇﺣﺪﻯ ﺍﻟﺪﺭﺍﺳﺎﺕ‬
‫ﺇﻳﺠﺎﺩ ﺑﻜﺎﺋﻴﺎﺕ ﻗﺎﺑﻠﺔ ﻟﻠﺘﻮﻇﻴﻒ ﻭﺍﻻﺳﺘﺜﻤﺎﺭ ﻋﻦ ﻧﻔﺴﻬﺎ ﺣﲔ ﲤﺎﺭﺱ ﺿﺪ ﻫﺬﺍ ﺍﻟﺸﻌﺐ ﺍﻷﻋﺰﻝ‬ ‫ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﺘﻲ ﻧﺸﺄﺕ ﻓﻴﻬﺎ‪.‬‬ ‫ﺑﺎﻋﺘﺒﺎﺭ ﺃ ﹼﻥ ﻫﺬﻩ ﺍﻟﺒﺬﺭﺓ ﺍﳋﺒﻴﺜﺔ ﻧﺸﺄﺕ ﻣﻨﺬ ﺍﺑﻦ ﺑﻴﺌﺘﻪ‪ ،‬ﻛﻤﺎ ﺃ ﹼﻥ ﺑﻨﻲ ﺇﺳﺮﺍﺋﻴﻞ ﺍﻟﺬﻳﻦ ﻃﺎﻝ ﺇﻟﻰ ﺃﻥ ‪٪٤٩‬ﻣﻦ ﺍﳌﺸﻤﻮﻟﲔ ﺑﺎﻟﺪﺭﺍﺳﺔ ﻋ ﹼﺒﺮﻭﺍ ﻋﻦ‬
‫ﻭﺍﻟﺜﻘﺎﻓﺔ ﻟﻬﺎ ﺩﻭﺭ ﻛﺒﻴﺮ ﻓﻲ ﺍﻟﺘﺄﺛﻴﺮ ﻋﻠﻰ ﺍﳉﺎﻧﺐ ﻛﺬﻛﺮﻯ ﺍﻟﻬﻮﻟﻮﻛﻮﺳﺖ ﻭﺗﻀﺨﻴﻤﻬﺎ ﻭﺍﺳﺘﻌﺎﺩﺓ ﺃﺑﺸﻊ ﺻﻮﺭ ﺍﻹﺑﺎﺩﺓ ﻭﺍﻟﺘﺪﻣﻴﺮ ﻭﺍﻟﺘﺠﻮﻳﻊ! ﻛﻤﺎ‬ ‫ﹼ‬
‫ﻛﺨﻂ ﻣﻨﺎﻫﺾ ﻟﻠﻴﻬﻮﺩ ﹼﻳﺔ ﺍﳌﺆﻣﻨﺔ ﺑﻌﻀﻬﻢ ﺍﻟﻘﺴﻂ ﺍﻷﻛﺒﺮ ﻣﻦ ﺍﻟﺬ ﹼﻡ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻻﻋﺘﻘﺎﺩ ﺑﺄ ﹼﻥ ﺍﻟﻴﻬﻮﺩ ﺃﻛﺜﺮ ﺍﺳﺘﻌﺪﺍﺩﺍ ﹰ ﻣﻦ ﻏﻴﺮﻫﻢ‬ ‫ﺍﻟﺘﺎﺭﻳﺦ‬
‫ﹼ‬
‫ﻳﺘﺸﻜﻞ ﻭﻳﺘﻨ ﹼﻮﻉ ﺗﺒﻌﺎ ﹰ ﻟﻬﺎ‪ ،‬ﺗﻔﺎﺻﻴﻠﻬﺎ ﺑﺼﻮﺭﺓ ﳕﻄﻴﺔ ﺗﻜﺮﺍﺭﻳﺔ ﺗﺼﻞ ﺇﻟﻰ ﺣﺪ ﺃﻧﻬﻢ ﲤﻜﻨﻮﺍ ﺑﺒﻜﺎﺋﻴﺎﺗﻬﻢ ﺍﻟﺘﻲ ﻻ ﺗﻨﺘﻬﻲ ﻣﻦ‬ ‫ﺍﳌﺰﺍﺟﻲ ﻓﺘﺠﻌﻠﻪ‬ ‫ﻧﻔﺴﻬﺎ ﺣﺘﹼﻰ ﺃﺯﺍﺣﺘﻬﺎ ﻣﻦ ﺍﻟﻮﺟﻮﺩ ﺃﻭ ﺗﻜﺎﺩ‪ ،‬ﺍﻟﻜﺮﱘ ﻋﻠﻰ ﺟﺮﺍﺋﻤﻬﻢ ﻟﻢ ﻳﺘﺒﻖﹶ ﻣﻦ ﻧﺴﻠﻬﻢ ﺇﻻ ﻻﺳﺘﻌﻤﺎﻝ ﺍﻷﺳﺒﺎﺏ ﺍﳌﻀ ﹼﻠﻠﺔ ﻟﻠﺤﺼﻮﻝ ﻋﻠﻰ ﻣﺎ‬
‫ﺇﺳﻘﺎﻁ ﺍﻟﻘﺮﺍﺭ ﺍﻟﺬﻱ ﺍﻋﺘﺒﺮ ﺍﻟﺼﻬﻴﻮﻧﻴﺔ ﺣﺮﻛﺔ‬ ‫ﻛﻤﺎ ﺃ ﹼﻥ ﺍﻟﺜﻘﺎﻓﺔ ﺗﺆﺩﻱ ﺩﻭﺭﺍ ﹰ ﻣﺆﺛﺮﺍ ﹰ ﻓﻲ ﺗﻨﻤﻴﺔ ﺍﻟﻬﺴﺘﻴﺮﻳﺎ؛ ﻟﻴﺴﺘﻤ ﹼﺮ ﻣﻌﻬﺎ ﻭﺻﻒ ﺣﺎﻟﺔ ﺍﻟﻴﻬﻮﺩ‬ ‫ﻛﻤﺎ ﻳﹸﺰﻳﺢ ﻃﺎﺋﺮ ﺍﻟﻠﻘﻠﻖ ﻓﺮﺍﺥ ﺍﻷ ﹼﻡ ﺍﳊﻘﻴﻘﻴﺔ‪ ،‬ﺍﻟﺸﻲﺀ ﺍﻟﻘﻠﻴﻞ ﻣﻦ ﻳﻬﻮﺩ ﺍﳊﺎﺿﺮ‪ ،‬ﺍﻟﺬﻳﻦ ﺗﺘﻮﺯﹼﻉ ﻳﺮﻳﺪﻭﻥ ﲟﻌﻨﻰ ﺃﻧﹼﻬﻢ ﻻ ﻳﺒﺎﻟﻮﻥ ﺑﺎﳋﺪﺍﻉ ﻭﺍﳊﻴﻠﺔ‬
‫ﹼ‬
‫)ﺑﻜﻞ ﺑﺎﻟﻀﺤﻴﺔ ﳉﻨﻲ ﺍﻟﻌﻮﺍﺋﺪ ﺍﻟﻬﺎﺋﻠﺔ ﻭﺍﻟﺘﻲ ﺃﺑﺮﺯﻫﺎ ﻋﻨﺼﺮﻳﺔ‪ ،‬ﻭﺍﻟﺬﻱ ﺃﺟﻤﻌﺖ ﻋﻠﻴﻪ ﻏﺎﻟﺒﻴﺔ ﺍﻟﺪﻭﻝ‬ ‫ﺍﻻﻧﻔﻌﺎﻻﺕ‪ .‬ﻭﻳﻌﺘﺒﺮ ﺍﻟﺒﻜﺎﺀ ﺍﳌﺰ ﹼﻳﻒ‬ ‫ﻭﺍﺳﺘﺒﺪﻝ ﻣﺎ ﺃﺗﻰ ﺑﻪ ﻣﻮﺳﻰ )ﻉ( ﻭﺍﻷﻧﺒﻴﺎﺀ ﻗ ﹶﻴﻤﺎ ﹰ ﻣﻌﺘﻘﺪﺍﺗﻬﻢ ﺑﲔ ﻳﻬﻮﺩ ﹼﻳﺔ ﻣﺆﻣﻨﺔ ﻭﺃﺧﺮﻯ ﺃﺻﻮﻟﻴﺔ ﻭﺍﻟﻜﺬﺏ ﻟﺘﺤﻘﻴﻖ ﻣﺎ ﻳﺮﻳﺪﻭﻥ )‪.(١‬‬
‫ﻭﺍﳌﺸﺘﻘﺔ( ﺇﺣﺪﻯ ﺍﻟﻮﺳﺎﺋﻞ ﺗﺒﺮﻳﺮ ﺍﻟﺴﻴﺎﺳﺔ ﺍﻹﺟﺮﺍﻣﻴﺔ ﻟﻠﻜﻴﺎﻥ ﺍﻟﺼﻬﻴﻮﻧﻲ ﺍﻷﻋﻀﺎﺀ ﺳﺎﺑﻘﺎ‪ ،‬ﻛﻤﺎ ﲤﻜﻨﻮﺍ ﻣﻦ ﺇﺟﺒﺎﺭ ﺣﺎﺿﺮﺓ‬ ‫ﹼ‬ ‫ﺃﺷﻜﺎﻟﻪ ﺍﳌﺘﻄ ﹼﻮﺭﺓ‬ ‫ﻳﺘﺴﻤﻮﻥ ﲟﺎ‬
‫ﹼ‬ ‫ﻭﻳﺪﺭﻙ ﺍﳌﺘﺎﺑﻊ ﺃﻳﻀﺎ ﺃ ﹼﻥ ﻫﺆﻻﺀ ﺍﻟﻘﻮﻡ‬ ‫ﻭﺿﻤﻨﻬﺎ ﺍﻟﻜﻬﻨﺔ ﻣﺤ ﹼﺮﻓﺔ ﻭﺑﲔ ﺍﻟﻌﻠﻤﺎﻧﻴﺔ ﻭﺍﻹﳊﺎﺩ ﻭﻏﻴﺮﻫﺎ‪.‬‬
‫ﹼ‬ ‫ﻟﻔﻘﻬﺎ ﻋﻠﻰ ﺍﻷﻧﺒﻴﺎﺀ‬‫ﺃﺧﺮﻯ ﹼ‬
‫ﺍﻟﺘﻲ ﻳﻠﺠﺄ ﺻﻬﺎﻳﻨﺔ ﺍﻟﻴﻬﻮﺩ ﻻﺳﺘﺨﺪﺍﻣﻬﺎ ﻋﺎﺩﺓ ﻭﺍﺟﺘﺮﺍﺭ ﺍﻟﺪﻋﻢ ﻟﻬﺬﻩ ﺍﻟﺴﻴﺎﺳﺎﺕ‪ ،‬ﻭﻻﺑﺘﺰﺍﺯ ﺃﻭﺭﻭﺑﺎ ﺍﻟﻔﺎﺗﻴﻜﺎﻥ ﻋﻠﻰ ﺇﺳﻘﺎﻁ ﺍﻟﺘﻬﻤﺔ ﺍﻟﺘﺎﺭﻳﺨﻴﺔ ﺍﻟﺘﻲ‬ ‫ﻣﺪ ﹼﻭﻧ ﹶﺔ ﺍﻟﺘﻮﺭﺍﺓ‪ ،‬ﻭﺗﺮ ﹼﺑﺖ ﻋﻠﻴﻬﺎ ﺃﺟﻴﺎ ﹲﻝ ﻭﺃﺟﻴﺎﻝ ‪ ٣-‬ﻋﺪﻡ ﺇﻣﻜﺎﻧﻴﺔ ﺗﻮﺍﺭﺙ ﻫﺬﻩ ﺍﻟﺼﻔﺔ ﻳﺴﻤﻰ ﺑﺎﻟﺜﺒﺎﺕ ﺍﻟﺴﻠﻮﻛﻲ ﻓﻲ ﺟﻤﻴﻊ ﻣﺮﺍﺣﻞ‬
‫ﺑﺼﻮﺭﺓ ﻓﻌﺎﻟﺔ ﻣﻦ ﺃﺟﻞ ﲢﻘﻴﻖ ﻣﺂﺭﺑﻬﻢ ﻭﺍﻟﻮﺻﻮﻝ ﻣﺎﻟﻴﺎ ﹰ ﻟﺪﻋﻢ ﺍﻟﻌﺪﻭﺍﻥ‪ .‬ﻭﻳﺼﻌﺐ ﻋﻠﻰ ﺃﻱ ﺑﺎﺣﺚ ﻋﻠﻘﺖ ﺑﻬﻢ ﺑﺨﺼﻮﺹ ﻣﺴﺆﻭﻟﻴﺘﻬﻢ ﻋﻦ ﻣﻘﺘﻞ‬ ‫ﺑﺤﺴﺒﺎﻥ ﺃﻧﹼﻬﺎ ﺩﻳﻦ ﺍﳊﻖﹼ ‪ ،‬ﻭﺑﻬﺬﺍ ﻧﺤﻦ ﻻ ﻧﺰﺭﻱ ﺇﻻﹼ ﺑﻴﻮﻟﻮﺟﻴﺎ‪ ،‬ﻷ ﹼﻥ ﺍﻟﻴﻬﻮﺩ ﻟﻴﺴﻮﺍ ﻣﻦ ﺟﻨﺲ ﺃﺟﻴﺎﻟﻬﻢ ﻭﻛﺄﻧﻬﻢ ﻻ ﻳﺘﻨﺎﺳﻠﻮﻥ ﺇﻻ ﺍﻟﺸ ﹼﺮ ﻭﻛﺄ ﹼﻥ‬
‫ﻭﻇﻔﻮﺍ ﺍﻷﺳﺎﻃﻴﺮ‬ ‫ﺇﻟﻰ ﺃﻫﺪﺍﻓﻬﻢ ﻭﻣﺮﺍﻣﻴﻬﻢ ﺍﻟﺴﻴﺌﺔ‪ ،‬ﻓﻸﻣﺜﺎﻟﻬﻢ ﻣﻌﺎﺻﺮ ﺃﻥ ﻳﺤﺼﻲ ﺑﻜﺎﺋﻴﺎﺕ ﺍﻟﻴﻬﻮﺩ ﻓﻲ ﻫﺬﺍ ﺍ‪‬ﺎﻝ‪ ،‬ﺍﻟﺴﻴﺪ ﺍﳌﺴﻴﺢ )ﻉ(‪ .‬ﻭﻗﺪ ﹼ‬ ‫ﺧﻂ ﺍﻹﳝﺎﻥ ﻭﺍﺣﺪ ﻭﻻ ﻗﻮﻣﻴﺔ ﻭﺍﺣﺪﺓ ﺃﺻﻼ‪ ،‬ﻟﻜﻨﹼﻬﺎ ﺍﻟﺸ ﹼﺮ ﺩﺍﺧﻞ ﻓﻲ ﺗﺮﻛﻴﺒﺔ ﺩﻣﺎﺋﻬﻢ ﻳﻨﺘﻘﻞ ﻣﻦ ﺟﻴﻞ‬ ‫ﻋﻠﻰ ﺍﻻﻧﺤﺮﺍﻑ ﻭﺍﻟﺒﺸﺎﻋﺔ‪ ،‬ﻻ ﻋﻠﻰ ﹼ‬
‫ﺍﻟﺘﻲ ﺣﺮﻓﻮﻫﺎ ﻟﺘﺤﻘﻴﻖ ﺃﻏﺮﺍﺿﻬﻢ ﺍﳌﺎﺩﻳﺔ ﺣﻴﺚ‬
‫ﻋﺒﺮ ﺍﻟﺘﺎﺭﻳﺦ ﻣﻴﻞ ﻟﺘﻮﻇﻴﻒ ﺑﻜﺎﺋﻴﺎﺕ ﺃﻭﺟﺪﻭﻫﺎ ﻓﻬﻨﺎﻙ ﺍﳌﻼﻳﲔ ﻣﻨﻬﺎ ﻣﻮﺯﻋﺔ ﻣﺎﺑﲔ ﺍﳊﺪﺙ ﺍﻷﺻﻞ‬ ‫ﺇﻟﻰ ﺟﻴﻞ ﻓﺈﺫﺍ ﺗﻨﺎﻭﻟﺖ ﺟﻴﻼﹰ ﻣﻦ ﺟﻴﻠﻬﻢ ﻓﻲ ﺃﻱ‬ ‫ﺍﻟﺬﻱ ﻳﹸﺜﺒﺘﻪ ﻭﺟﻮﺩ ﺣﻔﻨﺔ ﻳﻬﻮﺩ ﻣﻨﺎﻫﻀﲔ ﻟﻠﺰﻳﻒ ﻗﺪ ﺗﺴﺮﻱ ﺗﺮﺑﻮ ﹼﻳﺎ ﹰ‪ .‬ﺇﺫ ﺍﳌﺘﺎﺑﻊ ﻟﺘﺎﺭﻳﺦ ﺍﳉﻤﺎﻋﺎﺕ‬
‫ﻣﻦ ﺍﻟﻌﺪﻡ‪ ،‬ﺃﻭ ﺃﺣﺪﺍﺙ ﹼ‬
‫ﺳﻄﺮﻭﺍ ﺣﻮﻟﻬﺎ ﺍﻷﺳﺎﻃﻴﺮ‪ ،‬ﻭﺍﻟﻨﺘﺎﺝ ﺍﻟﻔﺮﻋﻲ ﻛﺎﻟﺬﻛﺮﻳﺎﺕ ﻭﺍﳌﺮﻭﻳﺎﺕ ﻭﺍﻷﻓﻼﻡ ﺧﺪﻋﻮﺍ ﺍﻟﻨﺎﺱ ﻭﺧﺎﺻﺔ ﺍﳌﺆﺭﺧﲔ ﻣﻨﻬﻢ ﺣﺘﻰ‬ ‫ﺯﻣﺎﻥ ﺃﻭ ﻣﻜﺎﻥ ﻓﺈﻧﻪ ﻳﺘﺸﺎﺑﻪ ﹼ‬
‫ﻛﻞ ﺍﻟﺘﺸﺎﺑﻪ ﻣﻊ‬ ‫ﺍﻟﺼﻬﻴﻮﻧﻲ ﻫﻨﺎ ﻭﻫﻨﺎﻙ‪ ،‬ﻭﻳﹸﻘ ﹼﺮ ﺑﻮﺟﻮﺩﻫﻢ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻴﻬﻮﺩﻳﺔ ﺍﻟﻌﻨﺼﺮ ﹼﻳﺔ ﻓﻲ ﻛﺎﻓﺔ ﺍﻟﺒﻠﺪﺍﻥ ﻳﺠﺪ ﺃﻥ‬
‫ﺻﻨﻌﺔ ﺃﺟﺎﺩﻭﻫﺎ ﻋﺒﺮ ﺍﻟﺴﻨﲔ ﻟﻴﻜﺴﺒﻮﺍ ﻭﺍﳌﻘﺎﻻﺕ ﻭﺍﻟﻘﺼﺺ ﻭﺍﻟﺮﻭﺍﻳﺎﺕ ﻭﺍﳋﻮﺍﻃﺮ ﻭﺍﻟﺸﻌﺮ ﻳﻮﻣﻨﺎ ﻫﺬﺍ‪ ،‬ﻭﻫﻢ ﺃﺻﺤﺎﺏ ﺍﻟﻮﺟﻮﻩ ﻭﺍﻷﻗﻨﻌﺔ‬ ‫ﱠﺼﺎﺭﹶﻯ ﻫﻨﺎﻙ ﻣﻨﻈﻮﻣﺔ ﺃﺧﻼﻗﻴﺔ ﻓﺎﺳﺪﺓ ﲢﻜﻢ ﻃﺒﻴﻌﺔ ﺍﻷﺟﻴﺎﻝ ﺍﻷﺧﺮﻯ‪ .‬ﻓﻜﻞ ﻣﺎ ﺗﻔﻌﻠﻪ ﺇﺳﺮﺍﺋﻴﻞ ﺍﻟﻴﻮﻡ‬ ‫ﺑﻘﻮﻟﻪ )ﺇ ﹺ ﱠﻥ ﺍﻟﱠ ﹺﺬﻳ ﹶﻦ ﺁ ﹶﻣﻨﹸﻮﺍ ﻭﹶﺍﻟﱠ ﹺﺬﻳ ﹶﻦ ﹶﻫﺎﺩﹸﻭﺍ ﻭﹶﺍﻟﻨ ﹶ‬
‫ﺛﻢ ﺗﺴﺘﻌﺪﻱ‪،‬‬ ‫ﺛﻢ ﺗﺴﺘﺠﻴﺮ‪ ،‬ﻭﺗﻌﺘﺪﻱ ﹼ‬ ‫ﻭﺍﻟﻨﺜﺮ ﻭﺩﺭﺍﺳﺎﺕ ﻧﻔﺴﻴﺔ ﻭﺍﺟﺘﻤﺎﻋﻴﺔ ﻭﻣﻨﺎﻫﺞ ﺍﻟﺘﻲ ﺗﺜﻴﺮ ﹼ‬ ‫ﺍﺳﺘﻌﻄﺎﻑ ﺍﻟﻌﺎﻟﻢ‪ .‬ﻓﻌﻘﺪﺓ ﺍﻻﺿﻄﻬﺎﺩ ﻭﲤﺜﻴﻞ‬ ‫ﺎﷲ ﻭﹶﺍﻟﹾ ﹶﻴ ﹾﻮﻡ ﹾﺍﻵ ﹺﺧﺮﹺ ﻭﹶ ﹶﻋ ﹺﻤ ﹶﻞ ﻫﺆﻻﺀ ﻋﻠﻰ ﺍﺧﺘﻼﻑ ﺃﺟﻨﺎﺳﻬﻢ ﻭﺑﻴﺌﺎﺗﻬﻢ‪ ،‬ﻓﻲ ﺍﳌﻨﻄﻘﺔ ﹼ‬
‫ﻭﻛﻞ ﻣﺎ ﻳﻔﻌﻠﻪ ﺍﻟﻴﻬﻮﺩ ﺍﳌﻨﺤﺮﻓﻮﻥ‬ ‫ﱠ‬
‫ﲔ ﹶﻣ ﹾﻦ ﺁ ﹶﻣ ﹶﻦ ﺑ ﹺ ﹺ‬ ‫ﺍﻟﺼﺎﺑ ﹺ ﹺﺌ ﹶ‬
‫ﻭﹶ ﱠ‬
‫ﹺ‬
‫ﺩﺭﺍﺳﻴﺔ ﻭﻓﻜﺮ ﺳﻴﺎﺳﻲ‪ ،‬ﺣﺘﻰ ﳝﻜﻦ ﺍﻟﻘﻮﻝ ﺑﺄ ﹼﻥ ﻟ ﹸﻴﻌﻴﺪﻭﺍ ﺍﳌﺸﻬﺪ ﺍﻟﻘﺪﱘ )ﻭﹶ ﹶﺟﺎ ﹸﺀﻭﺍ ﹶﻋﻠﹶﻰ ﹶﻗ ﹺﻤ ﹺ‬
‫ﻴﺼ ﹺﻪ‬ ‫ﺩﻭﺭ ﺍﻟﻀﺤﻴﺔ ﻻﺯﻡ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻟﻴﻬﻮﺩﻳﺔ ﻣﻨﺬ ﺃﻥ‬ ‫ﺎﳊﺎ ﹰ ﹶﻓﻠﹶ ﹸﻬ ﹾﻢ ﺃ ﹶ ﹾﺟ ﹸﺮ ﹸﻫ ﹾﻢ ﹺﻋ ﹾﻨ ﹶﺪ ﺭﹶﺑ ﱢ ﹺﻬ ﹾﻢ ﻭﹶﻻ ﺧﹶ ﹾﻮ ﹲﻑ ﻓﺎﻟﻴﻬﻮﺩ ﺍﳌﺘﺼﻬﻴﻨﻮﻥ ﻓﻲ ﺭﻭﺳﻴﺎ ﺃﻭ ﺇﳒﻠﺘﺮﺍ ﺃﻭ ﻓﻲ ﻛﻞ ﺍﻟﺪﻧﻴﺎ ﻣﻦ ﺇﺷﻌﺎﻝ ﻧﻴﺮﺍﻥ ﺍﻟﻔﺘﻨﺔ ﻭﺍﳊﺮﻭﺏ‬ ‫ﺻ ﹺ‬
‫ﹶ‬
‫ﺍﻟﻴﻬﻮﺩ ﲤﻜﻨﻮﺍ ﻣﻦ ﺗﻐﻄﻴﺔ ﻫﺬﻩ ﺍﻟﺒﻜﺎﺋﻴﺔ ﻋﺒﺮ ﺑ ﹺ ﹶﺪ ﹴﻡ ﹶﻛ ﹺﺬ ﹴﺏ()ﻳﻮﺳﻒ‪ ،(١٨:‬ﻓﻬﻢ ﺍﻟﻀﺤﻴﺔ ﻭﻫﻢ ﻓﻮﻕ‬ ‫ﻛﺎﻧﻮﺍ ﺣﺘﻰ ﺍﻟﻴﻮﻡ‪ ،‬ﻭﺗﺒﻊ ﺫﻟﻚ ﺍﳌﻴﻞ ﻟﻠﺒﻜﺎﺀ ﻋﻨﺪ‬ ‫ﺑﻮﻟﻨﺪﺍ ﺃﻭ ﺃﺳﺒﺎﻧﻴﺎ ﺃﻭ ﺃﻣﺮﻳﻜﺎ ﳝﺎﺭﺳﻮﻥ ﺳﻠﻮﻛﻴﺎﺕ ﻓﻲﺍﻟﻌﺎﻟﻢﺇﳕﺎﺩﻳﻦ ﻳﺪﻳﻨﻮﻥﺑﻪ ﻭﺳﻠﻮﻙﻭﺭﺍﺛﻲﺍﻧﺘﻘﻞ‬ ‫ﹶﻋﻠﹶ ﹾﻴ ﹺﻬ ﹾﻢ ﻭﹶﻻ ﹸﻫ ﹾﻢ ﻳ ﹶ ﹾﺤﺰﹶﻧﹸﻮ ﹶﻥ( )ﺍﻟﺒﻘﺮﺓ‪.(٦٢:‬‬
‫ﺟﻤﻴﻊ ﻓﺮﻭﻉ ﺍﳌﻌﺮﻓﺔ ﻭﻭﺳﺎﺋﻞ ﺍﻻﺗﺼﺎﻝ ﺍﳌﺘﺎﺣﺔ‪ .‬ﺍﻟﺸﺒﻬﺎﺕ‪ ،‬ﻭﻫﻢ ﻻ ﻳﻘﺒﻠﻮﻥ ﺍﳌﺮﺍﺟﻌﺔ ﻷﻧﹼﻬﻢ ﺧﺎﺭﺝ‬‫ﺭﻣﺰ ﻣﻦ ﺍﻟﺮﻣﻮﺯ ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﺩﻳﻨﻴﺔ ﻛﺤﺎﺋﻂ‬ ‫ﺇﻟﻰ ﺣﺎﺿﺮﻫﻢ ﻣﻦ ﻣﺎﺿﻴﻬﻢ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﺘﻌﺎﻟﻴﻢ‬
‫ﺍﳌﺒﻜﻰ )ﻭﺍﻟﺬﻱ ﻳﻘﻮﻟﻮﻥ ﺯﻭﺭﺍ ﹰ ﺑﺄﻧﻪ ﺃﺣﺪ ﺟﺪﺭﺍﻥ ﻭﺍﻟﺸﺨﺼﻴﺔ ﺍﻟﺘﻠﻤﻮﺩﻳﺔ ﻻ ﺗﻜﺘﻔﻲ ﺑﺎﻟﺮﻣﺰ ﺍﳌﺴﺎﺀﻟﺔ ﻭﻓﻮﻕ ﺍﻟﻘﺎﻧﻮﻥ‪ ،‬ﻓﻲ ﻟﻌﺒﺔ ﺍﻷﱈ‪.‬‬ ‫ﻭﺍﻟﻮﺻﺎﻳﺎ ﺍﻟﺘﻠﻤﻮﺩﻳﺔ ﺍﶈﺮﻓﺔ ﺍﻟﺘﻲ ﻳﺘﻨﺎﻗﻠﻮﻧﻬﺎ‬
‫ﻭﻳﻌﺘﺒﺮ ﺳﻔﺮ ﺍﻟﻜﻬﻨﺔ ﻣﻠﻬﻤﻬﻢ ﺍﻷﻭﻝ ﻟﻼﺑﺘﺰﺍﺯ‪،‬‬ ‫ﺍﻟﻬﻴﻜﻞ ﺍﻟﺬﻱ ﻟﻢ ﺗﺜﺒﺖ ﻛﻞ ﺍﳊﻔﺮﻳﺎﺕ ﺃﻱ ﺃﺛﺮ ﺍﻟﺪﻳﻨﻲ )ﺣﺎﺋﻂ ﺍﳌﺒﻜﻰ( ﺃﻭ ﺍﻟﺘﺎﺭﻳﺨﻲ )ﺃﺳﻄﻮﺭﺓ‬ ‫ﺑﺘﻤ ﹼﻴﺰ ﻋﺮﻗﻬﻢ ﻭﻛﺮﻩ ﺍﻷﻏﻴﺎﺭ ﻭﺍﺳﺘﺒﺎﺣﺘﻬﺎ‪ ،‬ﺃﻭ ﻣﺎ‬
‫ﻫﺬﻩ ﺍﻟﺘﺮﺍﺟﻴﺪﻳﺎ ﹼ‬
‫ﺍﳌﻠﻔﻖ ﻛﺜﻴﺮﻫﺎ ﺩﻓﻌﺖ ﺍﻹﻧﺴﺎﻧﻴﺔ‬ ‫ﺑﻞ ﻫﻲ‬ ‫ﻟﻪ ﺣﺘﻰ ﺍﻵﻥ( ﺃﻡ ﺇﻳﺠﺎﺩ ﺃﺳﻄﻮﺭﺓ ﻣﻦ ﺍﻷﺳﺎﻃﻴﺮ ﺍﳌﺎﺳﺎﺩﺍ ﻭﺍﻟﻬﻮﻟﻮﻛﻮﺳﺖ ﻭﻏﻴﺮﻫﺎ(‬ ‫ﻳﺴﻤﻰ ﺑﺜﻘﺎﻓﺘﻬﻢ ﺍﳋﺎﺻﺔ‪ .‬ﻓﻜﻤﺎ ﺃ ﹼﻥ ﺍﳌﻮﺍﻃﻦ‬
‫ﺛﻤﻨﻬﺎ ﻏﺎﻟﻴﺎ ﻋﺒﺮ ﺍﻟﺘﺎﺭﻳﺦ‪ ،‬ﺧﺎﺻﺔ ﻭﺃﻧﹼﻬﺎ ﻗﺪ‬ ‫ﻛﺎﻟﻬﻮﻟﻮﻛﻮﺳﺖ ﺍﻟﺘﻲ ﻛﺎﻥ ﻟﻠﺼﻬﻴﻮﻧﻴﺔ ﺩﻭﺭ ﻓﻲ ﺗﺒﺤﺚ ﻋﻦ ﺑﻜﺎﺋﻴﺎﺕ ﺃﻛﺜﺮ ﻓﺮﻋﻴﺔ‪ ،‬ﻓﻬﻲ ﲢﺘﺎﺝ‬ ‫ﻳﻮﻟﺪ ﺩﺍﺧﻞ ﻣﺠﺘﻤﻊ ﻣﺎ ﻓﻬﻮ ﻳﻮﻟﺪ ﺃﻳﻀﺎ ﹰ ﺩﺍﺧﻞ‬
‫ﺳﺨﺮﺕ ﻗﻮﻯ ﺍﻟﻄﻐﻴﺎﻥ ﻓﻲ ﻫﺬﺍ ﺍﻟﻌﺎﻟﻢ ﻣﻦ ﺃﺟﻞ‬
‫ﹼ‬ ‫ﺛﻢ ﺻﻨﻌﺖ ﻣﻦ ﺣ ﹼﺒﺘﻬﺎ ﻗ ﹼﺒﺔ‪ ،‬ﻻﺣﺘﻼﺏ ﺇﻟﻰ ﺑﻜﺎﺋﻴﺔ ﺧﺎﺻﺔ ﺑﻜﻞ ﺣﺎﺩﺛﺔ ﻣﻬﻤﺎ ﺗﺼﺎﻏﺮﺕ‬
‫ﺻﻨﺎﻋﺘﻬﺎ ﹼ‬ ‫ﺛﻘﺎﻓﺔ ﺧﺎﺻﺔ ﺗﺸﻜﻞ ﺷﺨﺼﻴﺘﻪ‪ ،‬ﻓﺎﻟﺜﻘﺎﻓﺔ‬
‫ﹼ‬
‫ﺍﳌﺘﻨﻔﺬﻭﻥ ﻓﻲ ﺍﻟﻌﺎﻟﻢ‬ ‫ﺍﻟﺸﻌﻮﺏ‪ .‬ﻭﳒﺤﻮﺍ ﻛﺬﻟﻚ ﻓﻲ ﺇﻗﺎﻣﺔ ﺣﺎﺋﻂ ﻓﻬﻲ ﺗﺘﺒﺎﻛﻰ ﺃﻣﺎﻡ ﺍﻟﻌﺎﻟﻢ ﺑﺄﻧﹼﻬﺎ ﻣﺤﺎﺻﺮﺓ ﺧﺪﻣﺘﻬﺎ ﺣﻴﺚ ﻻ ﻳﺮﻳﺪ‬ ‫ﻫﻲ ﺍﻹﻃﺎﺭ ﺍﻷﺳﺎﺱ ﻭﺍﻟﻮﺳﻂ ﺍﻟﺬﻱ ﺗﻨﻤﻮ‬
‫ﻣﻦ ﻣﻨﻈﻤﺎﺕ ﻭﻣﺆﺳﺴﺎﺕ ﻭﺩﻭﻝ ﻓﺘﺢ ﹼ‬
‫ﻣﻠﻔﺎﺗﻬﺎ‬ ‫ﻳﺴﻤﻮﻧﻪ )ﺍﻟﺴﺎﻣﻴﺔ(‪ ،‬ﻭﺳﻂ ﻣﺤﻴﻂ ﻋﺮﺑﻲ ﻋﺪﺍﺋﻲ ﻳﺮﻳﺪ ﻓﻨﺎﺀﻫﺎ ﻓﻲ‬ ‫ﹼ‬ ‫ﻟﻠﻤﺒﻜﻰ ﺟﺪﻳﺪ ﻣﺠﺴﺪ‪،‬‬ ‫ﻓﻴﻪ ﺍﻟﺸﺨﺼﻴﺔ‪ ،‬ﻭﻫﻲ ﺍﻟﺘﻲ ﺗﺆﺛﺮ ﻓﻲ ﺃﻓﻜﺎﺭﻩ‬
‫ﻟﻴﺸﻘﻮﺍ ﺍﳉﻴﻮﺏ‪ ،‬ﻭﻟﻴﺬﺭﻓﻮﺍ ﺩﻣﻮﻉ ﺍﻟﺰﻳﻒ‪ ،‬ﻛ ﹼﻠﻤﺎ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﲤﺎﺭﺱ ﻓﻴﻪ ﺍﻻﻋﺘﺪﺍﺀﺍﺕ ﻭﺍﻻﻧﺘﻬﺎﻛﺎﺕ ﻷﻧﹼﻬﻢ ﻣﺘﻮﺍﻃﺌﻮﻥ ﻓﻲ ﺗﺴﻮﻳﻖ ﻧﻬﺠﻬﺎ!‬
‫ﹼ‬ ‫ﻭﺍﲡﺎﻫﺎﺗﻪ ﻭﻗﻴﻤﻪ ﻭﻣﻌﻠﻮﻣﺎﺗﻪ ﻭﻣﻬﺎﺭﺍﺗﻪ ﻭﺧﺒﺮﺍﺗﻪ‬
‫ﻋﻠﻰ ﺷﻌﻮﺏ ﺍﳌﻨﻄﻘﺔ ﺑﻜﻞ ﺻﻼﻓﺔ ﻭﺃﻣﺎﻡ ﺃﻧﻈﺎﺭ‬ ‫ﻟﺒﺎﺣﺚ ﻣﺮﺍﺟﻌﺔ ﺍﻟﺘﺎﺭﻳﺦ‪ ،‬ﻟﻜﺸﻔﻬﻢ‪،‬‬
‫ﹴ‬ ‫ﻋﻦ‬
‫ﹼ‬ ‫ﻭﺩﻭﺍﻓﻌﻪ ﻭﻃﺮﻕ ﺗﻌﺒﻴﺮﻩ ﻋﻦ ﺍﻧﻔﻌﺎﻻﺗﻪ ﻭﺭﻏﺒﺎﺗﻪ‪.‬‬
‫ﺍﻟﻌﺎﻟﻢ‪ ،‬ﻛﻤﺎ ﺃﻧﻬﺎ ﺗﺘﺒﺎﻛﻰ ﻋﻠﻰ ﻗﻀﻴﺔ ﻣﺎ ﻳﺴﻤﻰ‬ ‫ﺃﻭ ﺍﻧﺘﻘﺪ ﺃﻓﺎﻋﻴﻞ ﺍﻟﺼﻬﻴﻮﻧﻴﺔ ﻭﺍﺣﺘﻼﻟﻬﺎ‪.‬‬ ‫ﹼ‬
‫ﻭﺗﺪﻝ ﺍﻟﺒﺤﻮﺙ ﺍﻟﺘﺮﺑﻮﻳﺔ ﺍﻷﻧﺜﺮﻭﺑﻮﻟﻮﺟﻴﺔ ﻋﻠﻰ‬
‫ﺑﺎﳌﻠﻒ ﺍﻟﻨﻮﻭﻱ ﺍﻹﻳﺮﺍﻧﻲ ﻭﻫﻲ ﺍﻟﺘﻲ ﲤﺘﻠﻚ ﺃﻛﺜﺮ ﻣﻦ‬ ‫ﻓﺎﻟﺸﺨﺼﻴﺔ ﺍﻟﺼﻬﻴﻮﻧﻴﺔ ﺍﻟﻴﻮﻡ ﺍﻟﻘﺎﺋﻤﺔ ﻋﻠﻰ‬ ‫ﺃ ﹼﻥ ﻃﺎﺑﻊ ﺍﻟﺸﺨﺼﻴﺔ ﻟﻪ ﻋﻼﻗﺔ ﻭﺛﻴﻘﺔ ﺑﻨﻤﻂ‬

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‫ﻳﻘﻮﻝ ﺁﻳﻨﺸﺘﺎﻳﻦ‪:‬‬ ‫ﻟﻴﻈﻞ‬ ‫ﻛﺎﺋﻦ ﻣﺘﻄ ﹼﻮﺭ‬
‫ﹲ‬ ‫ﻣﺴﺘﻜﺸــﻔﲔ‪ ،‬ﻓﺎﻹﻧﺴــﺎﻥ‬ ‫ﺑﺪﺍﺋﻴــﺔ ﺃﻭﻟﻴــﺔ‪ ،‬ﻭﻫــﺬﺍ ﺍﻹﺩﺭﺍﻙ ﻟﻠﺤﻜﻤــﺔ‪ ،‬ﻭﻫﺬﺍ‬
‫ﻳﺤﻴﺎ ﻭﻳﺤﻴﺎ ﻓﻲ ﺟﺪﻟ ﹼﻴــﺔ ﺩﺍﺋﻤﺔ ﻣﻦ ﻣﻮﺕ ﻭﺣﻴﺎﺓ‪،‬‬ ‫ﺍﻹﺣﺴــﺎﺱ ﺑﺎﳉﻤﺎﻝ ﻓﻲ ﺭﻭﻋﺔ‪ ،‬ﻫﻮ ﺟﻮﻫﺮ ﺍﻟﺘﻌ ﹼﺒﺪ‬
‫" ﺇ ﹼﻥ ﺃﻋﻈﻢ ﺟﺎﺋﺸــﺔ ﻣﻦ ﺟﺎﺋﺸــﺎﺕ‬
‫ﺟﻬﻞ ﺇﻟﻰ ﻋﻠﹾﻢ‪ ،‬ﻫﻮ ﻟﻴﺲ ﻛﻤﺎ )ﺍﻟﺒﻘﺮﺓ(‬
‫ﹴ‬ ‫ﺃﻱ ﻣــﻦ‬ ‫ﻋﻨﺪ ﺍﳋﻼﺋﻖ(‪.‬‬
‫ﺍﻟﻨﻔــﺲ ﻭﺃﺟﻤﻠﻬــﺎ‪ ،‬ﺗﻠــﻚ ﺍﻟﺘــﻲ‬
‫ﺍﻟﻘــﺮﺁﻥ ﺃﺗﻰ ﻓﻲ ﺻﻤﻴﻢ ﻋﻘﺎﺋــﺪﻩ‪ ،‬ﻳﹸﺜﺒﺖ ﺍﻟﻐﻴﺐ‪ ،‬ﻟﺘﹸﺬﺑﺢ ﻭﺍﻟﺴــﻼﻡ‪ .‬ﻭﺑﻌ ﹶﺪ ﻟﻐﺰ ﺣــﺮﻭﻑ )ﺃﻟﻒ‪.‬ﻻﻡ‪.‬‬
‫ﺍﻟﻨﻔﺲ ﻋﻨــﺪ ﺍﻟﻮﻗﻮﻑ‬
‫ﹸ‬ ‫ﺗﺴﺘﺸــﻌﺮﻫﺎ‬
‫ﻷ ﹼﻥ ﺍﻧﺘﺴــﺎﺏ ﺍﻹﻧﺴــﺎﻥ ﻟﻌﺎﻟــﻢ ﺍﻟﻐﻴــﺐ ﺃﺻﻴﻞ‪ ،‬ﻣﻴــﻢ( ﳒﺪ ﹾ‬
‫ﻭﺻ ﹶ‬
‫ﻒ ﹶﻣــﻦ ﻳﹸﺆﻣﻨــﻮﻥ ﺑﺎﻟﻐﻴﺐ )ﺃﻟﻢ‪،‬‬
‫ﻓﻲ ﺭﻭﻋ ﹴﺔ ﺃﻣــﺎﻡ ﻫﺬﺍ ﺍﳋﻔــﺎﺀ ﺍﻟﻜﻮﻧﻲ‬ ‫ﻭﺍﻧﺘﺴــﺎﺑﻪ ﻟﻌﺎﻟﹶﻢ )ﺍﻟﺸﻬﺎﺩﺓ( ﺍﻟﻈﺎﻫﺮ‬
‫ﲔ‪ ،‬ﺍﻟﱠ ﹺﺬﻳ ﹶﻦ‬ ‫ﺍﻧﺘﺴﺎﺏ ﺫﹶﻟﹺ ﹶﻚ ﺍﻟﹾ ﹺﻜﺘ ﹸ‬
‫ﹶﺎﺏ ﻻ ﺭﹶﻳ ﹾ ﹶﺐ ﹺﻓﻴ ﹺﻪ ﹸﻫــﺪ ﹰﻯ ﻟﹺﻠﹾ ﹸﻤ ﱠﺘ ﹺﻘ ﹶ‬ ‫ﹲ‬
‫ﻧﻔﺴــﻪ‬
‫ﻭﺍﻹﻇــﻼﻡ‪ ،‬ﺇ ﹼﻥ ﺍﻟــﺬﻱ ﻻ ﲡﻴﺶ ﹸ‬
‫ﺣــﻲ‬ ‫ﻟﻬــﺬﺍ ﻭﻻ ﺗﺘﺤــ ﹼﺮﻙ ﻋﺎﻃﻔﺘــﻪ‪،‬‬
‫ﺍﻟﺼﻼ ﹶﺓ ﻭﹶ ﹺﳑﱠﺎ ﺭﹶﺯ ﹶ ﹾﻗﻨﹶﺎ ﹸﻫ ﹾﻢ‬
‫ﻴﻤﻮ ﹶﻥ ﱠ‬ ‫ﺧــﺎﺩﻉ ﻭﻃــﺎﺭﺉ ﻭﻣﺆ ﹼﻗــﺖ‪ ،‬ﻓﺎﻷﻧــﺎ ﺍﻹﻧﺴــﺎﻧ ﹼﻴﺔ ﻳﹸ ﹾﺆ ﹺﻣﻨﹸﻮ ﹶﻥ ﺑﹺﺎﻟﹾ ﹶﻐ ﹾﻴ ﹺ‬
‫ــﺐ ﻭﹶﻳﹸ ﹺﻘ ﹸ‬
‫ﻏﻴــﺐ‪ ،‬ﻣﺜﻠﻤﺎ ﺃ ﹼﻥ ﺍﷲ ﻳﹸ ﹾﻨ ﹺﻔﻘﹸﻮ ﹶﻥ( )ﺍﻟﺒﻘــﺮﺓ‪ ،(٣-١:‬ﻓﻠﻴﺲ ﻏﻴﺮ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻐﻴﺐ‬
‫ﻟــﻢ ﻳﺴــﺘﻄﻊ ﺍﳌﻮﺍﺋﻤﺔ ﺑــﲔ ﺍﻟﻌﻠــﻢ ﺍﻟﺘﺠﺮﻳﺒﻲ‬ ‫ﻭﻣﻮﻗﻔﺎﻥ ﺗﻌ ﹼﺮﺽ ﻟﻬﻤﺎ ﻭﹶ ﹺﳑﱠﺎ ﺭﹶﺯ ﹶ ﹾﻗﻨﹶﺎ ﹸﻫ ﹾﻢ ﻳﹸ ﹾﻨ ﹺﻔﻘﹸﻮ ﹶﻥ(‬
‫)ﺍﻟﺒﻘﺮﺓ‪(٣:‬‬ ‫ﻣﻔﻬﻮﻣﺎﻥ‪،‬‬
‫ﱞ‬ ‫ﹲ‬ ‫ﺍﳋﺎﻟــﺪﺓ؛ ﺍﻟﻨﻔﺲ ﻭﺍﻟــﺮﻭﺡ‪،‬‬
‫ﻭﻓﺼــﻞ ﺑﻴﻨﻬﻤــﺎ ﲟﻨﺘﻬــﻰ ﺍﻟﺪ ﹼﻗــﺔ؛ )ﻭﹶ ﹶﻗ ﹾﺪ ﹶﻛ ﹶﻔ ﹸﺮﻭﺍ ﺑ ﹺ ﹺﻪ ﹺﻣ ﹾﻦ ﹶﻗ ﹾﺒ ﹸﻞ ﻭﹶﻳ ﹶ ﹾﻘ ﹺﺬ ﹸﻓﻮ ﹶﻥ ﺑﹺﺎﻟﹾ ﹶﻐ ﹾﻴ ﹺﺐ )ﺍﻟﻔﻴﺰﻳــﺎﺀ( ﻭﻋﻠــﻢ ﻓﻮﻕ ﺍﻟﻄﺒﻴﻌــﻲ )ﺍﳌﻴﺘﺎ‬ ‫ﻛﺘــﺎﺏ ﺍﷲ ﹼ‬ ‫ﹸ‬
‫ﻛﻤ ﹼﻴــﺖ‪ ،‬ﺇﻧﹼــﻪ ﺧﻔﺎﺀ ﻻ ﻧﺴــﺘﻄﻴﻊ ﺃﻥ‬ ‫ﻃﻠﺐ ﻣﺎ ﻻ‬
‫ﹸ‬ ‫ﻭﻣﻼﺋﻜﺘــﻪ ﻏﻴﺐ‪ ،‬ﻭﻣﺎ ﺇﳝﺎﻥ ﺍﻟﻨــﺎﺱ ﺍﻟﻴﻮﻡ ﻋﻠﻤﺎﺀ ﺩﺍﻋﻴﺎ ﹰ ﻟﻠﻌﻤﻞ‪ ،‬ﻓﺎﻹﻧﺴــﺎﻥ ﻃﺒﻴﻌﺘﹸــﻪ‬
‫ﺎﻥ ﺑ ﹶ ﹺﻌﻴــ ﹴﺪ( )ﺳـــﺒﺄ‪ (٥٣:‬ﺑﻌﻴــﺪﺍ ﹰ ﻋــﻦ ﻓﻴﺰﻳــﺎﺀ(‪ ،‬ﻓﺎﻧﺨــﺮﻁ ﻓﻲ ﻣﺎ ﹼﺩﻳــﺔ ﻣﺤﻀﺔ ﺿ ﱢﻴﻘﺔ‬ ‫ﻭﺳــﻤﻰ ﹺﻣــ ﹾﻦ ﹶﻣ ﹶ‬
‫ــﻜ ﹴ‬ ‫ﹼ‬ ‫ﺍﻟﻘــﺬﻑ ﺑﺎﻟﻐﻴــﺐ ﻭﺍﻹﳝــﺎﻥ ﺑﺎﻟﻐﻴــﺐ‪،‬‬
‫ﻧﺸــﻖﹼ ﺣﺠﺒﻪ‪ ،‬ﻭﺇﻇﻼ ﹲﻡ ﻻ ﻧﺴــﺘﻄﻴﻊ‬ ‫ﻟﻢ ﻳﺤﻔﺮ‬
‫ﻭﺍﳉــﻦ ﺃﻭ ﺍﻷﺷــﺒﺎﺡ ﺃﻭ ﺍﻟﻘﻮﻯ ﻳﺠﺪ‪ ،‬ﻭﻟﻮ ﺃﻳﻘﻦ ﺃﻥ ﻻ ﺷﻲﺀ ﲢﺖ ﺍﻷﺭﺽ‪ ،‬ﹾ‬
‫ﹼ‬ ‫ﻭﻋﺎﻣــ ﹰﺔ‪ ،‬ﺑﺎﳌﻼﺋﻜﺔ‬
‫ﺍﻟﺪﻳﻦ ﻓﻲ ﺣﻘﻞ‬
‫ﺃﻟﻘــﺖ ﺑﺎﻷﺧﻼﻕ ﻭﺍﻟﺮﻭﺣﻨﺔ ﻭﻗ ﹶﻴﻢ ﹼ‬
‫ﹾ‬ ‫ﻳﻈﻦ ﻭﺭﺍﺀ ﺍﶈﺴــﻮﺱ ﻣﻦ ﺷﻲﺀ‪،‬‬ ‫ﻋﻘﻞ ﻣﺘﻴ ﱠﺒﺲ ﻻ ﹼ‬ ‫ﺍﻟﺬﻱ ﻳﻘﺬﻑ ﺑﺎﻟﻐﻴﺐ ﻛﺎﻓﺮﺍ ﹰ ﻭﺧﺎﺳﺮﺍﹰ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﹸﺆﻣﻦ‬
‫ﺍﳋﺎﺭﻗﺔ ﺃﻭ ﻣﺨﻠﻮﻗﺎﺕ ﺍﻟﻔﻀﺎﺀ‪ ،‬ﻭﺑﻜﺮﺍﻣﺎﺕ ﺍﻷﻭﻟﻴﺎﺀ ﻻ ﻟﻜﻨــﺰ ﻭﻻ ﻟﻨﻔــﻂ‪ ،‬ﻭﻷﻟﻘﻰ ﻣﻌﻮﻟــﻪ ﻭﻣﺜﻘﺎﺑﻪ‪،‬‬ ‫ﹴ‬
‫ﺃ ﹾﻥ ﻧﻄﻠــﻊ ﻓﺠﺮﻩ‪ ،‬ﻭﻣﻊ ﻫﺬﺍ ﻧﺤﻦ ﻧﺪﺭﻙ‬ ‫ﻋﻘﻞ ﺍﳋﺮﺍﻓﺔ ﻭﺍﻟﻼﻋﻠﻤ ﹼﻴﺔ!‬ ‫ﺑﺎﻟﻐﻴﺐ ﻣﺆﻣﻨﺎ ﹰ ﻭ ﹸﻣﻔﻠﺤﺎ ﹰ‪.‬‬
‫ﹴ‬ ‫ﻭﻻ ﻳﻔﻄﻦ ﺃ ﹼﻥ ﻭﺭﺍﺀ ﻣﺎ ﻳﺒﺼﺮ ﺷﻴﺌﺎ ﹰ ﻻ ﻳﹸ ﹶ‬
‫ﺒﺼﺮ‪،‬‬
‫ﻭﺑﺎﳋﻀﺮ ﻭﻋﻤﺎ ﻧﻮﻳﻞ ﻟﻜﻨﹼﻪ ﺇﺫﹾ ﺃﻳﻘﻦ ﲟﻐ ﱠﻴ ﹴﺐ ﻭﺭﺍﺀﻫﺎ ﻧﺸﻂ ﻟﻠﺤﻔﺮ‪.‬‬
‫ﹾ‬ ‫ﻭﺧــﻮﺍﺭﻕ ﺍﻟﻌﺎﺩﺍﺕ ﻭﺍﳌﻌﺎﺟــﺰ‬
‫ﺃ ﹼﻥ ﻭﺭﺍﺀﻩ ﺷــﻴﺌﺎ ﻫــﻮ ﺍﳊﻜﻤــﺔ ﺃﺣﻜﻢ‬ ‫ﺍﻟﺼﻼ ﹶﺓ‬
‫ﻴﻤﻮ ﹶﻥ ﱠ‬ ‫)ﺍﻟﱠ ﹺﺬﻳــ ﹶﻦ ﻳﹸ ﹾﺆ ﹺﻣﻨﹸﻮ ﹶﻥ ﺑﹺﺎﻟﹾ ﹶﻐ ﹾﻴ ﹺ‬
‫ــﺐ ﻭﹶﻳﹸ ﹺﻘ ﹸ‬
‫ﺍﻹﳝــﺎﻥ ﺑﺎﻟﻐﻴﺐ ﻫــﻮ ﺍﻟــﺬﻱ ﻳﺼﻨــﻊ )ﺍﻟﺒﺎﺣﺚ(‬ ‫ﹼ‬
‫ﻭﺑﺎﳊﻆ ﻭﺍﻷﻗﺪﺍﺭ ﻭﺍﻟﻔﺄﻝ ﻭﺍﻷﺑﺮﺍﺝ ﻭﺍﻟﺘﻌ ﹼﻠﻖ‬ ‫ﻭﺃﻣﺜﺎﻟﻪ‪،‬‬
‫ﻭﻧﺤﺲ ﺃ ﹼﻥ ﻭﺭﺍﺀﻩ ﺷــﻴﺌﺎ ﻫﻮ‬
‫ﹼ‬ ‫ﻣــﺎ ﺗﻜﻮﻥ‪،‬‬
‫ﺍﳊﻘﻴﻘــﻲ‪ ،‬ﻷﻧﹼﻪ ﻳﻘﻴﻨﹸــﻪ ﺃﻧﹼﻪ ﻻ ﻳﻌﻠــﻢ‪ ،‬ﻓ ﹸﻴﺠﻬﺪﻩ‬
‫ﹼ‬ ‫ﺍﻟﺪﻋﺎﺀ ﻭﺛﻤﺎﺭ‬
‫ﺍﻟﺪﻳﻦ ﻭﺍﻟﺘﺪ ﹼﻳﻦ ﻭﺭﺟﺎﺀ ﹼ‬
‫ﺑﺎﻷﻣﻞ‪ ،‬ﻭﺑﺄﺛــﺮ ﹼ‬ ‫ﻋﻤﻦ ﺃﻧﻜﺮ ﺃﻋ ﹼﺰ ﻣﺎ ﺑﻪ ﺻﺎﺭ ﺍﻹﻧﺴﺎﻥ ﺇﻧﺴﺎﻧﺎﹰ‪،‬‬
‫ﺑﻌﻴﺪﺍ ﹰ ﹼ‬
‫ﺍﳉﻤﺎﻝ ﺃﺟﻤﻞ ﻣﺎ ﻳﻜﻮﻥ‪ ،‬ﻭﻫﻲ ﺣﻜﻤﺔ‪،‬‬
‫ﻭﺿــﺪﻩ )ﺍﻟ ﹼﺮﺟــﻢ‬
‫ﹼ‬ ‫ﻟﻜــﻲ ﻳﻌﻠــﻢ ﻭﻳﺴﺘﻜﺸــﻒ‪،‬‬ ‫ﹼ‬
‫ﻣﺘﺠﺬﺭ ﻓﻲ ﺩﺧﻴﻠﺔ‬ ‫ﺃﻓﻌﺎﻝ ﺍﳋﻴﺮ ﻭﺍﻟﺒ ﹼﺮ‪ ،‬ﺇﻻﹼ ﻧﻮﻉ ﺗﺄ ﹼﺛﺮ‬ ‫ﻭﻟﻨﺒﺪﺃ ﺑﻌﻘﻮﻝ ﺳــﻮ ﹼﻳﺔ‪ ،‬ﺃﺩﺭﻛﺖ ﺃ ﹼﻥ ﻭﺭﺍﺀ ﻣﺎ ﻳﹸﺸﺎﻫﺪ‬
‫ﻭﻫﻮ ﺟﻤﺎﻝ‪ ،‬ﻻ ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﺗﺪﺭﻛﻬﻤﺎ‬
‫ﻛﻞ ﻧﻔﺲ‪ ،‬ﺑﺴﻄﻮﺓ ﻋﺎﻟﻢ ﺍﻟﻐﻴﺐ‪ ،‬ﻭﺍﻟﺘﻌ ﹼﻠﻖ ﺑﻘ ﹼﻮﺓ ﺑﺎﻟﻐﻴﺐ( ﻓﻬﻮ ﻣﺤﺎﻭﻟــﺔ ﺍﳉﺎﻣﺪ ﺩﻭﳕﺎ ﺑﺤﺚ ﻋﻠﻰ‬
‫ﹼ‬ ‫ﻋﻮﺍﻟﻢ ﻻ ﺗﹸﺸــﺎﻫﺪ‪ ،‬ﺃﻛﺜﺮ ﺩﻫﺸــ ﹰﺔ ﻭﺧﻔﺎ ﹰﺀ ﻭﺇﺑﻬﺎﺭﺍﹰ‪،‬‬
‫ﹶ‬
‫ﻋﻘﻮﻟﹸﻨﺎ ﺍﻟﻘﺎﺻــﺮﺓ‪ ،‬ﺇﻻ ﻓﻲ ﺻ ﹶﻮﺭ ﻟﻬﻤﺎ‬ ‫ﺗﻨﺎﻭﻝ ﺍﻟﻐﻴﺐ ﺑﺴــﺬﺍﺟﺔ ﻭﻣﺎ ﻫﻮ ﺑﺒﺎﻟﻐﻪ‪ ،‬ﻭﺍﳉﺎﻣﺪ‬ ‫ﺍﳊﻘﺔ‪.‬‬
‫ﻣﻦ ﻗﻮﺍﻩ ﺍﳌﻮﻫﻮﻣﺔ ﺃﻭ ﺍﶈﺘﻤﻠﺔ ﺃﻭ ﹼ‬ ‫ﻏﻴﺒﻲ ﺃﻋﻠﻰ ﻏﻴﺮ‬ ‫ﻭﺃ ﹼﻥ ﺍﳌﺎ ﹼﺩﺓ ﻣﻈﻬ ﹲﺮ ﻟﻪ ﻭﺟــﻮ ﹲﺩ ﺁﺧﺮ‬
‫ﹼ‬
‫ﺑﺪﺍﺋﻴﺔ ﺃﻭﻟﻴﺔ‪ ،‬ﻭﻫﺬﺍ ﺍﻹﺩﺭﺍﻙ ﻟﻠﺤﻜﻤﺔ‪،‬‬ ‫ﻛﺎﳌﺘﻜﻬﻦ ﻭﺍﳌﻘﻠﱠﺪ ﺑــﻼ ﺍﺿﻄﺮﺍﺭ‪ ،‬ﺇﻧﹼﻪ ﻏﺮﻭﺭ ﲟﺎ ﻓﻲ‬
‫ﱢ‬ ‫ﺍﻟﺪﻳــﻦ ﻭﺍﻟﻌﻠﻢ ﻛﻼﻫﻤﺎ ﻳﹸﻮﺟﺪﺍﻥ ﺷــﻌﻮﺭ )ﺍﻹﳝﺎﻥ‬ ‫ﻣﻨﻈــﻮﺭ‪ ،‬ﺑﺬﺑﺬﺑﺔ ﺃﻛﺜﺮ ﺍﻫﺘــﺰﺍﺯﺍﹰ‪ ،‬ﻫــﻮ ﺍﻟﻄﺎﻗﺔ ﺃﻭ‬
‫ﻭﻫﺬﺍ ﺍﻹﺣﺴــﺎﺱ ﺑﺎﳉﻤــﺎﻝ ﻓﻲ ﺭﻭﻋﺔ‪،‬‬ ‫ﺍﻟﻴﺪ ﻳﹸﻮﻫﻢ ﺍﻟﻮﺻﻮﻝ ﻭﺍﻻﻛﺘﻔﺎﺀ‪ ،‬ﻭﻳﺴﺘﻔ ﹼﺰ ﺍ‪‬ﺎﺩﻟﺔ‬ ‫ﺑﺎﻟﻐﻴﺐ( ﺍﻟﻀــﺮﻭﺭﻱ ﻟﻠﺤﻴﺎﺓ ﻭﺍﻻﻛﺘﻤﺎﻝ‪ ،‬ﻭﻳﻐﺮﺯﺍﻥ‬ ‫ﺍﳌ ﹾﻮﺟﺔ ﺃﻭ ﺍﻟﻘﻮﻯ‪ ،‬ﺍﻟﺬﻱ ﲤﻸ ﻣﻌﻈﻢ ﺍﻟﻜﻮﻥ ﺑﻞ ﺑﻪ‬
‫ﻫﻮ ﺟﻮﻫﺮ ﺍﻟﺘﻌ ﹼﺒﺪ ﻋﻨﺪ ﺍﳋﻼﺋﻖ"‪.‬‬ ‫ﺣﺎﻓــﺰ ﺍﻟﻘﻴــﺎﻡ ﷲ ﻭﺍﻟﺘﻌ ﹼﻠﻖ ﺑﺎﳌﻄﻠــﻖ‪ ،‬ﻭﺍﻟﺘﻮ ﹼﺛﺐ ﺑﺎﳋﻮﺍﺀ ﺑﺪﻻ ﹰ ﻣﻦ ﺍﻟﺴــﻌﻲ ﻟﻄﻠﺐ ﺍﳊﻘﻴﻘﺔ‪ ،‬ﻓﻔﻲ‬ ‫ﻛﺎﻥ ﺍﻟﻜﻮﻥ ﻭﻛﺎﻥ ﺍﳋﻠﻖ ﻭﺍﳋﻼﺋﻖ‪.‬‬
‫ﺻﻨﻒ ﻧﺤﻦ؟‬
‫ﹴ‬ ‫ﺃﻱ‬
‫ﹼ‬ ‫ﳌﻌﺮﻓﺔ ﺃﺳــﺮﺍﺭﻩ ﺍﳌﻠﻘــﺎﺓ ﺃﺑﺪﺍ ﹰ ﻓــﻲ ﺩﺭﻭﺑﻨﺎ‪ ،‬ﻳﻨﺒﻐﻲ‬ ‫ﻣﻦ ﺗﻠﻚ ﺍﻟﻌﻘﻮﻝ ﺍﳌﺆﻣﻨﺔ )ﺁﻳﻨﺸﺘﺎﻳﻦ(‪ ،‬ﺍﻟﺬﻱ‬
‫ﻛﺄﻣﺔ ﻭﻟﻢ‬
‫ﻛﻢ ﻗﻀ ﹼﻴ ﹴﺔ ﻧﺤﻦ ﻭﺍﻗﻔــﻮﻥ ﻓﻴﻬﺎ ﹼ‬ ‫ﺍﻟﺴﻮﻱ ﺃﻥ ﻳﹸﺆﻣﻦ ﺑﺎﻟﻐﻴﺐ؛ ﻷ ﹼﻥ ﺭﺅﻳﺎ ﺍﻟﻌﻘﻞ‬
‫ﹼ‬ ‫ﻟﻠﻌﻘﻞ‬ ‫ﻫﺘــﻒ ﻓﻲ ﻫﺬﺍ ﺍﻟﺼــﺪﺩ‪ ،‬ﺑﺘﻮﺍﺿــﻊ ﺍﻟﻌﺎﻟﹺﻢ‪) :‬ﺇ ﹼﻥ‬
‫ﺭﺣﺎﻝ ﻧﺘﺤ ﹼﺮﺵ ﺑﺈﺷــﻜﺎﻻﺗﻬﺎ ﻣﻌﺮﻓ ﹼﻴﺎﹰ؟ ﻟﻢ ﻳﺴﺘﻔﺰﱠ‬ ‫ﻭﻭﻇﻴﻔﺘﻪ ﺃﻥ ﻳﺴﻌﻰ ﻟﻴﻜﺘﺸﻒ‪ ،‬ﻓﺎﻹﻧﺴﺎﻥ ﹼ‬ ‫ﺃﻋﻈﻢ ﺟﺎﺋﺸﺔ ﻣﻦ ﺟﺎﺋﺸﺎﺕ ﺍﻟﻨﻔﺲ ﻭﺃﺟﻤﻠﻬﺎ‪،‬‬
‫ﹸ‬
‫ﻭﺭﻛﻴــﻚ ﻣﻨﻄ ﹺﻘﻬــﺎ‪ ،‬ﺑــﻞ‬ ‫ﻣﻦ ﺍﻟﺸــﺎﻫﺪ ﺇﻟﻰ ﺍﻟﻐﺎﺋﺐ‪ ،‬ﺍﻟﺸــﺎﻫﺪ ﺑﹸﻠﹾﻐﺘﹸﻪ ﺇﻟﻰ ﻋﻘﻮﻟﹶﻨــﺎ ﻭﻫﻨﹸﻬــﺎ‬ ‫ﺍﻟﻨﻔﺲ ﻋﻨﺪ ﺍﻟﻮﻗﻮﻑ ﻓﻲ‬
‫ﹸ‬ ‫ﺗﻠﻚ ﺍﻟﺘﻲ ﺗﺴﺘﺸﻌﺮﻫﺎ‬
‫ﻛﻞ ﻣــﺎ ﻟﺪﻳﻨﺎ ﻟﻠﺪﻓﺎﻉ ﻓﻘﻂ ﺑﺪﻻ ﹰ ﻣﻦ‬
‫ﺍﻟﻐﺎﺋــﺐ‪ ،‬ﻭﻟﻮﻻ ﻭﺟــﻮﺩﹸ ﺇﳝﺎﻥ ﻟــﻪ ﺑﺎﻟﻐﻴﺐ‪ ،‬ﻻﻧﻄﻔﺄ ﺟﻨﹼﺪﻧﺎ ﹼ‬ ‫ﺭﻭﻋ ﹴﺔ ﺃﻣﺎﻡ ﻫﺬﺍ ﺍﳋﻔﺎﺀ ﺍﻟﻜﻮﻧﻲ ﻭﺍﻹﻇﻼﻡ‪ ،‬ﺇ ﹼﻥ ﺍﻟﺬﻱ‬
‫ﺃﻣﻞ ﺍﻟﺘﻄ ﹼﻮﺭ ﻭﺍﻟﺘﺰ ﹼﻳﺪ‪ ،‬ﻟﹶﻮﻗﻒ ﻭﺟﻤﺪ ﻭﻓﺴﺪ‪ ،‬ﺣ ﹼﺜﻨﺎ ﻋﻠﻰ ﺍﻟﺒﺤــﺚ؟ ﻣﺎ ﻳﺪ ﹼﻟﻨﺎ ﺃﻧﹼﻨﺎ ﻻ )ﻧﺆﻣﻦ‬
‫ﻟﺪﻳﻪ ﹸ‬ ‫ﺣﻲ‬
‫ﻧﻔﺴــﻪ ﻟﻬﺬﺍ ﻭﻻ ﺗﺘﺤ ﹼﺮﻙ ﻋﺎﻃﻔﺘﻪ‪ ،‬ﱞ‬
‫ﻻ ﲡﻴﺶ ﹸ‬
‫ﻭﺍﻟﺘﻌﻔﻦ‪ ،‬ﺍﻹﳝــﺎﻥ ﺑﺎﻟﻐﻴﺐ ﻳﹸﺜﻤﺮ ﺑﺎﻟﻐﻴــﺐ( ﻟﻨﻄﻠﺒــﻪ‪ ،‬ﺑﻞ )ﻧﺮﺟــﻢ ﺑﺎﻟﻐﻴﺐ(‬
‫ﹼ‬ ‫ﻭﻷﺻﺎﺑــﻪ ﺍﻟﻐﺮﻭﺭ‬ ‫ﻛﻤ ﹼﻴﺖ‪ ،‬ﺇﻧﹼﻪ ﺧﻔﺎﺀ ﻻ ﻧﺴــﺘﻄﻴﻊ ﺃﻥ ﻧﺸﻖﹼ ﺣﺠﺒﻪ‪،‬‬
‫ﺍﳌﺰﻳــﺪ ﻣﻦ ﺍﻟﺘﻌ ﹼﻠﻢ‪ ،‬ﺑﻞ ﺍﳌﺰﻳﺪ ﻣﻦ ﺍﻟﺘﻮﺍﺿﻊ‪ ،‬ﻭﻳﹸﺰﻳﻞ ﻟﻨﹸﺒﻌــﺪﻩ ﻭﻧﹸﺸــﺮﱢﺩﻩ‪ ،‬ﻟﻨﺒﻘــﻰ ﻧﻨﺒــﺢ ﻓــﻲ‬ ‫ﻭﺇﻇﻼ ﹲﻡ ﻻ ﻧﺴــﺘﻄﻴﻊ ﺃ ﹾﻥ ﻧﻄﻠﻊ ﻓﺠــﺮﻩ‪ ،‬ﻭﻣﻊ ﻫﺬﺍ‬
‫ﻛﻬﻒ ﺍﳉﺪﺍﻝ )ﻭﹶﻳﹶﻘﹸﻮﻟﹸﻮ ﹶﻥ ﺧﹶ ﹾﻤ ﹶ‬
‫ﺴــ ﹲﺔ‬ ‫ﺗﺄﻟﻴﻪ ﺍﻟﻨﻔﺲ ﻭﺗﺼﻨﹼﻤﻬﺎ ﻷﻧﹼﻪ ﻳﻜﺸــﻒ ﺟﻬﻠﻬﺎ‬ ‫ﻧﺤﻦ ﻧﺪﺭﻙ ﺃ ﹼﻥ ﻭﺭﺍﺀﻩ ﺷﻴﺌﺎ ﻫﻮ ﺍﳊﻜﻤﺔ ﺃﺣﻜﻢ ﻣﺎ‬
‫ــﻬ ﹾﻢ ﹶﻛﻠﹾ ﹸﺒ ﹸﻬ ﹾ‬
‫ــﻢ ﺭ ﹶ ﹾﺟﻤــﺎ ﹰ‬ ‫ﺳ ﹸ‬ ‫ﻭﺿﺤﺎﻟﺘﻬــﺎ‪ ،‬ﻟﻬﺬﺍ ﻳﺴﺘﺮﺳــﻞ ﺁﻳﻨﺸــﺘﺎﻳﻦ ﻗﺎﺋﻼﹰ ﹶ‬
‫ﺳﺎﺩﹺ ﹸ‬ ‫ﻭﻧﺤﺲ ﺃ ﹼﻥ ﻭﺭﺍﺀﻩ ﺷــﻴﺌﺎ ﻫﻮ ﺍﳉﻤﺎﻝ ﺃﺟﻤﻞ‬
‫ﹼ‬ ‫ﺗﻜﻮﻥ‪،‬‬
‫)ﺇ ﹼﻥ ﺍﻟﺸﻌﻮﺭ ﺍﻟﺪﻳﻨﻲ ﺍﻟﺬﻱ ﻳﺴﺘﺸﻌﺮﻩ ﺍﻟﺒﺎﺣﺚ ﺑﹺﺎﻟﹾ ﹶﻐ ﹾﻴ ﹺﺐ()ﺍﻟﻜﻬﻒ‪!(٢٢:‬‬ ‫ﻣﺎ ﻳﻜﻮﻥ‪ ،‬ﻭﻫﻲ ﺣﻜﻤﺔ‪ ،‬ﻭﻫﻮ ﺟﻤﺎﻝ‪ ،‬ﻻ ﺗﺴﺘﻄﻴﻊ‬
‫ﻳﺴــﺘﺮﻳﺢ‬ ‫ﻓﻲ ﺍﻟﻜﻮﻥ‪ ،‬ﻫﻮ ﺃﻗﻮﻯ ﺣﺎﻓﺰ ﻋﻠﻰ ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ‪ ،‬ﺍﻟﻌﻘــﻞ‬ ‫ﺃﻥ ﺗﺪﺭﻛﻬﻤﺎ ﻋﻘﻮﻟﹸﻨﺎ ﺍﻟﻘﺎﺻﺮﺓ‪ ،‬ﺇﻻ ﻓﻲ ﺻ ﹶﻮﺭ ﻟﻬﻤﺎ‬
‫ﻟﻸﺣــﻜﺎﻡ ﺍﳉﺎﻫــﺰﺓ‪،‬‬ ‫ﻭﺃﻧﺒﻞ ﺣﺎﻓﺰ(!‬
‫ﻟﻢ‬
‫ﺃ ﹼﻭﻝ ﻣــﺎ ﻧﺘﻠﻮ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺑﻌﺪ ﻓﺎﲢﺔ ﺍﳊﻤﺪ‪ ،‬ﺣﺮﻭﻑ ﻫــﺬﺍ ﺩﺃﺑﹸــﻪ ﻣــﺎ ﹾ‬ ‫ﺍﻟﺪﻳﻦ ﻭﺍﻟﻌﻠــﻢ ﻛﻼﻫﻤﺎ ﻳﹸﻮﺟﺪﺍﻥ ﺷــﻌﻮﺭ‬
‫ﺭﻣﺰﻳــﺔ )ﺃﻟﻒ‪.‬ﻻﻡ‪.‬ﻣﻴﻢ( ﻣﻦ ﺳــﻮﺭﺓ )ﺍﻟﺒﻘﺮﺓ(‪ ،‬ﻳﹸﻄ ﱠﻮﻉ ﻟﻴﺠﺘﻬﺪ‪،‬‬ ‫)ﺍﻹﳝــﺎﻥ ﺑﺎﻟﻐﻴــﺐ( ﺍﻟﻀــﺮﻭﺭﻱ ﻟﻠﺤﻴﺎﺓ‬
‫ﻟﺘﺼﺪﻣﻨــﺎ ﺑﺄﻧﹼــﻪ ﺩﺍﺋﻤﺎ ﹰ ﺳــﺘﻜﻮﻥ ﹼ‬
‫ﺛﻤــﺔ ﺃﻟﻐﺎﺯ ﻟﻦ ﺍﻟﻌﻘــﻞ ﻳﺒﺤﺚ‬ ‫ﻭﺍﻻﻛﺘﻤــﺎﻝ‪ ،‬ﻭﻳﻐــﺮﺯﺍﻥ ﺣﺎﻓــﺰ ﺍﻟﻘﻴﺎﻡ ﷲ‬
‫ﻧﺴــﺘﻄﻴﻊ ﻛﺸــﻔﻬﺎ ﻭﺇ ﹾﻥ ﺣﺎﻭﻟﹾﻨﺎ ﻷﻧﹼــﺎ ﺃﻭﺗﻴﻨﺎ ﻣﻦ ﻋــﻦ ﺍﳌﻌﻠﻮﻣــﺔ‬ ‫ﻭﺍﻟﺘﻌ ﹼﻠﻖ ﺑﺎﳌﻄﻠﻖ‪ ،‬ﻭﺍﻟﺘﻮ ﹼﺛﺐ ﳌﻌﺮﻓﺔ ﺃﺳﺮﺍﺭﻩ‬
‫ﺍﻟﻌﻠﻢ ﻗﻠﻴﻼﹰ‪ ،‬ﻟﻨﺒﻘﻰ ﻋﻠﻰ ﻃﻮﻝ ﺍﳊﻴﺎﺓ ﻣﺘﻌﻠﱠﻤﲔ ﺍﻟﺴﺮﻳﻌﺔ ﻷ ﹼﻥ‬ ‫ﺍﳌﻠﻘﺎﺓ ﺃﺑﺪﺍ ﹰ ﻓﻲ ﺩﺭﻭﺑﻨﺎ‪.‬‬

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‫ﻒ ﹶﻋ ﹾﻮﺭﹶﺗ ﹶﹶﻬﺎ ﹶﻣ ﹶﻌ ﹶﻬﺎ ﹺﻓﻲ ﹶﺣ ﹶﻴﺎﺗ ﹺ ﹶﻬﺎ‪» .‬ﻭﹶﻻ ﺗ ﹶ ﹾﻘﺘﹶﺮﹺ ﹾﺏ ﻳﻨﺒﻐــﻲ‪ ،‬ﺃﻥ ﻧﺘﺨ ﹼﻴــﺮ ﺃﺟــﻮﺩ ﻭﺃﺣﺴــﻦ ﻭﺃﺣﻜﻢ ﻣﺎ‬ ‫ﺸ ﹶ‬ ‫ﻟﹺﺘ ﹾﹶﻜ ﹺ‬ ‫ﻭﻟــﺮﺃﻯ ﺃ ﹼﻥ ﻣﻌﻈﻢ ﺍﳌﺮﻭ ﹼﻳﺎﺕ )ﺍﳌﺌــﺎﺕ ﻣﻨﻬﺎ( ﺍﻟﺘﻲ‬ ‫ﺃﺳــﻬﻞ ﻭﻇﻴﻔﺔ ﺗﻨﺸــﻂ ﻓﻴــﻪ ﻫــﻲ ﺍﻻﻟﺘﻘﺎﻁ ﺍﻟﻨﺼﺎﺭﻯ ﻛ ﹼﻠﻬﻢ ﻳﺆ ﹼﻟﻬﻮﻥ ﺍﳌﺴﻴﺢ‪ ،‬ﻭﻋﻴﺴﻰ )ﻉ( ﺣﺴــﺐ ﻟﻬﺠﺘﻬــﻢ ﺍﻟﻌﺮﺑ ﹼﻴــﺔ ﺍﻵﺭﺍﻣ ﹼﻴــﺔ(‪ ،‬ﻭﻫﻢ‬
‫)ﻓﺒﺸ ﹾــﺮ ﻋﺒــﺎﺩ‪ ،‬ﺍﻟﱠ ﹺﺬﻳ ﹶﻦ‬ ‫ﱢ‬ ‫ﺍﻟﻌﺎﳌﲔ‪ ،‬ﻟﺼﻨﺎﻋﺘﻨﺎ‪،‬‬ ‫ﹶ‬ ‫ﻒ ﹶﻋ ﹾﻮﺭﹶﺗ ﹶﹶﻬﺎ‪ .‬ﻟﺪﻯ‬ ‫ﺸ ﹶ‬ ‫ﺇﻟﹶﻰ ﺍ ﹾﻣﺮﹶﺃ ﹴﺓ ﹺﻓﻲ ﹶﳒﹶ ﹶ‬
‫ﺎﺳ ﹺﺔ ﹶﻃ ﹾﻤ ﹺﺜ ﹶﻬﺎ ﻟﹺﺘ ﹾﹶﻜ ﹺ‬ ‫ﹸﻓ ﹼ‬
‫ﺴــﺮ ﺑﻬــﺎ ﺍﻟﻘــﺮﺁﻥ‪ ،‬ﻭﺍﻟﻜﺜﻴــﺮ ﻣــﻦ ﺍﻟﺘﻔﺎﺻﻴﻞ‬ ‫ﻘﺪﺳــﻮﻥ ﺍﻟﻜﻌﺒﺔ ﺍﳌﺸــ ﹼﺮﻓﺔ ﻛﺒﻴﺖ ﷲ ﻭﺿﻌﻪ‬
‫ﻳﹸ ﹼ‬ ‫ﺑﻨﺺ ﺍﻟﻘﺮﺁﻥ‪.‬‬ ‫ﻭﺍﳋﻢ(‪ ،‬ﻻ ﻭﻇﻴﻔﺔ ﺍﻟﺼﻨﺎﻋﺔ‬
‫ﻟﻢ ﻳﹸﺼﻠﺐ ﹼ‬ ‫ﹼ‬ ‫)ﺍﻟﻠﻢ‬
‫ﹼ‬ ‫ﻭﺍﻻﺗﻌﺒﺌﺔ‬
‫ﺴ ﹶﻨ ﹸﻪ ﺃﹸﻭﻟﹶ ﹺﺌ ﹶﻚ ﺍﻟﱠ ﹺﺬﻳ ﹶﻦ‬ ‫ﺲ‪ .‬ﻭﹶﻻ ﻳ ﹶ ﹾ‬
‫ﺴﺘ ﹺﹶﻤ ﹸﻌﻮ ﹶﻥ ﺍﻟﹾ ﹶﻘ ﹾﻮ ﹶﻝ ﹶﻓ ﹶﻴﺘ ﹺﱠﺒ ﹸﻌﻮ ﹶﻥ ﺃ ﹶ ﹾﺣ ﹶ‬ ‫ﺎﺟ ﹶﻌ ﹶﺔ ﺍ ﹾﻣﺮﹶﺃ ﹴﺓ‪ .‬ﺇﻧ ﱠ ﹸﻪ ﺭ ﹺ ﹾﺟ ﹲ‬
‫ﻀ ﹶ‬ ‫ﺎﺟ ﹾﻊ ﺫ ﹶﹶﻛﺮﹰﺍ ﹸﻣ ﹶ‬
‫ﹸﻀ ﹺ‬ ‫ﻭﹶﻻ ﺗ ﹶ‬ ‫ﺍﻟﺸــﺮﻋ ﹼﻴﺔ ﻭﺍﻟﻔﻘﻬ ﹼﻴﺔ ﺍﻟﺘﻲ ﺳــﻴﻨﺒﻬﺮ ﺑﻜﺜﻴﺮﻫﺎ‬ ‫ﺴــﻤﻮﻧﻬﺎ ﺑﻴﺖ‬
‫ﹼ‬ ‫ﺍ‪ ‬ﹺﻬﺪ‪ ،‬ﻫﺬﺍ ﻫﻮ ﺍﻟﻔﺮﻕ ﺑﲔ ﹸﻣﺴــﺘﻬﻠﹺﻚ ﺍﻟﺘــﻮﺭﺍﺓ ﻣــﺰ ﹼﻭﺭﺓ ﻛ ﹼﻠﻬــﺎ‪ ،‬ﻭﻫــﻲ ﻣﻜﺘﻮﺑــﺔ ﺑﺎﻟﻠﻐﺔ ﺃﻧﺒﻴﺎﺀ ﻛﺈﺩﺭﻳﺲ ﻭﺇﺑﺮﺍﻫﻴﻢ )ﻉ( ﻭﻳﹸ‬ ‫ﻭﺍﻻﺧﺘﺮﺍﻉ ﹸ‬
‫ﺎﺏ( )ﺍﻟﺰﻣﺮ‪(١٨:‬‬ ‫ﹾﹶ‬ ‫ﹸ‬ ‫ﺲ ﺑ ﹶﻬﺎ ‪..‬ﺇﻧ ﱠ ﹸﻪ ﹶﻫ ﹶﺪﺍ ﹸﻫ ﹸ ﱠ ﹸ ﹸ‬ ‫ﹶﲡﹾ ﹶﻌ ﹾﻞ ﹶﻣ ﹶﻊ ﺑ ﹶ ﹺﻬﻴ ﹶﻤ ﹴﺔ ﹶﻣ ﹾ‬ ‫ﻭﻣﻨﺘــﺞ‪ ،‬ﻭﻗﺎﺭﺉ ﻭﻛﺎﺗــﺐ‪ ،‬ﻭﻣﻘ ﹼﻠﺪ ﻭﻣﺒــﺪﻉ‪ ،‬ﻭﻋﺎﺩ ﹴﺓ ﺍﻟﻌﺒﺮ ﹼﻳﺔ ﺍﻟﺘﻲ ﻫﻲ ﺃﻗﺪﻡ ﻣﻦ ﺍﻟﻌﺮﺑ ﹼﻴﺔ!‬
‫ــﻢ ﺍﷲ ﻭﹶﺃﻭﻟﹶ ﹺﺌ ﹶﻚ ﹸﻫ ﹾﻢ ﺃﻭﻟﹸﻮ ﺍﻷﻟﹾ ﹶﺒ ﹺ‬ ‫ﻀ ﹶﺠ ﹶﻌ ﹶﻚ ﹶﻓ ﹶﺘ ﹶﺘﻨ ﱠﹶﺠ ﹶ ﹺ‬ ‫ﻷﻧﹼﻬﺎ ﻣﻨﺼﻮﺻﺔ ﻫﻨﺎﻙ‪ ،‬ﻭﺳﻴﺮﻯ ﺃ ﹼﻥ ﺗﺎﺭﻳﺦ ﺍﻷﻧﺒﻴﺎﺀ‬ ‫ﺍﳊﻲ )ﺑﻴﺖ ﻫﻴﻲ(‪ ،‬ﻭﻳﹸﺆﻣﻨﻮﻥ ﺑﺎﻹﻟﻪ ﺍﻟﻮﺍﺣﺪ ﺍﻷﺯﻟﻲ‬ ‫ﹼ‬
‫ﻫــﺬﺍ ﻣﺜــﺎﻝ ﻭﻟــﻮ ﺗﺘ ﹼﺒﻌﻨــﺎ ﺍﻟﺪﻳﺎﻧــﺎﺕ ﻭﺍﻟﺜﻘﺎﻓﺎﺕ‬ ‫ﺸ ﹲﺔ‪.‬‬ ‫ﺎﺣ ﹶ‬
‫ﹶﻓ ﹺ‬ ‫ﻭﺗﻔﺎﺻﻴﻞ ﻗﺼﺼﻬــﻢ ﺍﶈﻜ ﹼﻴﺔ ﻭﺃﻗﻮﺍﻟﻬﻢ ﻣﺄﺧﻮ ﹲﺫ‬ ‫ﻛﻴﻒ ﺳﻨﺴﺘﻔﻴﺪ‪ ،‬ﻭﻧﻄﻠﺐ ﺍﳊﻜﻤﺔ ﻭﺍﻟﻌﻠﻢ ﻭﻟﻮ ﺍﻷﺑــﺪﻱ‪ ،‬ﻭﺑﺎﻟﻴــﻮﻡ ﺍﻵﺧــﺮ‪ ،‬ﻭﻳﺤ ﹼﺮﻣــﻮﻥ ﻣﺤ ﹼﺮﻣــﺎﺕ‬ ‫ﻭﺇﺭﺍﺩﺓ‪.‬‬
‫ﻭﺍﻷﻓــﻜﺎﺭ ﻋﻠــﻰ ﺃﻧﻮﺍﻋﻬــﺎ‪ ،‬ﻭﺃﺯﺣﻨــﺎ ﻋــﻦ ﻛﺎﻫﻠﻨﺎ‬ ‫ﺟﺪﺍ ﹰ ﻓﻲ ﺍﻟﺘﻮﺭﺍﺓ‪ ،‬ﻭﻓﻲ ﻣﺼﺎﺩﺭ ﺳــﺎﺋﺮ‬
‫ﻣﻌﻈﻤﻪ ﻣﻦ ﺍﻟﺘــﻮﺭﺍﺓ‪ ،‬ﻓﻬﺎﻙ ﺑﻌﺾ ﺍﻷﻣﺜﻠﺔ‪ ،‬ﳌﻦ ﻭﻏﻴﺮﻩ ﻛﺜﻴ ﹲﺮ ﹼ‬ ‫ﺳــﺒﻘﺖ ﺃﺣﻜﺎ ﹸﻣﻨﺎ ﺍﻷﻗﻮﺍ ﹶﻡ ﻭﺃﺩﺍﻧﺖ ﺍﻹﺳــﻼﻡ ﻧﻔﺴﻬﺎ‪ ،‬ﹺﻣﻦ ﻗﺘﻞ ﻭﺳــﺮﻗﺔ ﻭﺯﻧﺎ ﻭﻛﺬﺏ‬
‫ﹾ‬ ‫ﺍﻟﺼﲔ‪ ،‬ﺇﺫﺍ‬
‫ﻓﻲ ﹼ‬ ‫ﺍﻟﻌﻘــﻞ ﻳﻬــﺮﺏ ﻣــﻦ ﺍﻟﻌﻤــﻞ‪ ،‬ﻣــﻦ ﺍﻟﺘﺤﻠﻴــﻞ‬
‫ﻏﺮﻭﺭ ﺍﻻﺳﺘﻌﻼﺀ‪ ،‬ﻟﺮﺃﻳﻨﺎ ﻋﺠﺒﺎﹰ‪ ،‬ﻭﻷﺩﺭﻛﻨﺎ ﺃﻧﹼﻨﺎ ﻟﺴﻨﺎ‬ ‫ﻳﻌﺮﻑ ﻣﺮﻭ ﹼﻳﺎﺗﻨﺎ ﻭﺷــﺮﻋﺘﻨﺎ ﻭﻓﻘﻬﻬﺎ ﻭﻧﺼﻮﺻﻬﺎ‪ ،‬ﺍﻟﺪﻳﺎﻧــﺎﺕ ﻭﺍﻟﺜﻘﺎﻓﺎﺕ ﳑﹼﺎ ﻧﺸــﺘﺮﻙ ﻣﻌــﻪ ﺃﻭ ﹸﳝ ﹼﻮﻝ‬ ‫ﻛﻞ ﺍﻟﺜﻘﺎﻓﺎﺕ ﻭﺍﻷﻓﻜﺎﺭ ﹶ ﻭﺍﻟﺘﻨ ﹼﻮﻋﺎﺕ ﺑﺪﻭﻥ ﻭﺇﻳــﺬﺍﺀ ﻭﺳــﺤﺮ ﻭﳒﺎﺳــﺎﺕ ﻛﺎﳌﻴﺘﺔ ﻭﺍﻟــﺪﻡ ﹼ‬
‫ﻭﻛﻞ‬ ‫ﺳــﻠﹶﻔﺎ ﹰ ﹼ‬ ‫ﻭﺍﻟﺘﻤﺤﻴﺺ ﻭﺍﻟﻔــﺮﺯ‪ ،‬ﻳﺮﻳﺪ ﺃﻥ ﻳﺮﻳﺢ ﻧﻔﺴــﻪ‪ ،‬ﻭﺇ ﹼﻥ‬
‫)ﺃﺑﻨﺎﺀ ﺍﷲ ﻭﺃﺣ ﹼﺒﺎﺀﻩ(‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻼﺋﻖ ﻭﺍﻟﻮﺍﺟﺐ ﺃﻥ‬ ‫ﺃﺻﻮﻟﻨﺎ ﺃﻭ ﻓﺮﻭﻋﻨﺎ‪ ،‬ﺍﻟﺼﺤﻴﺤﺔ ﺃﻭ ﺍﻟﺒﺎﻃﻠﺔ!‬ ‫ﻟ ﹸﻴﻘﺎﺭﹺﻥ‪:‬‬ ‫ﻣﺴــﻜﺮ ﻭﺿﺎﺭ‪ ،‬ﻭﻳﹸﺆ ﹼﺩﻭﻥ ﺍﻟﺼﻼﺓ ﺛﻼﺙ ﻣ ﹼﺮﺍﺕ ﻳﻮﻣﻴﺎ ﹰ‬ ‫ﺑﺤﺜﻬــﺎ ﺃﻭ ﻣﺤﺎﻭﻟــﺔ ﻓﻬﻤﻬــﺎ ﺃﻭ ﺍﺳﺘﻜﺘﺸــﺎﻑ‬ ‫ﻓﻲ ﺭﺍﺣ ﹺﺘﻪ ﲢﻨﹼﻄﻪ ﻭﻭﻓﺎﺗﻪ‪.‬‬
‫ﷲ ﺑﺎﳋﻴﺮ ﻭﺭﹸ ﹶ‬
‫ﺳــﻠﻪ ﺑﺎﳊﻖﹼ ‪ ،‬ﻭﻷﺩﺭﻛﻨﺎ‬ ‫ﻧﹸﺼﺒﺢ ﺩﹸﻋﺎ ﹶﺓ ﺍ ﹺ‬ ‫ﻓﻤــﻦ ﺳــﻔﺮ ﺍﻟﻼﻭ ﹼﻳﲔ ‪ ،١٢‬ﻧﻘﺮﺃ ﻓــﻲ ﺃﺣﻜﺎﻡ ﺍﳌﺮﺃﺓ‬ ‫ﻗﺒﻞ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ‪ ،‬ﻭﻋﻨﺪ ﺯﻭﺍﻟﻬﺎ‪ ،‬ﻭﻋﻨﺪ ﺍﻟﻐﺮﻭﺏ‪،‬‬ ‫ﺗﺘﻤﺎﺱ ﻣﻊ ﻋﺪﻝ ﺻﻮﺍﺑﻬﺎ‪ ،‬ﻟﻠﻌﺜﻮﺭ ﻋﻠﻰ ﻣﺸﺘﺮﻛﻬﺎ ﻣﻌﻨﺎ‪ ،‬ﺑﻞ ﻋﻠﻰ‬
‫ﹼ‬ ‫ﺃﻛﺜﺮ ﺍﳌﺴــﺎﺋﻞ ﺍﻟﻌﻮﻳﺼﺔ ﺍﻟﺘﻲ‬
‫ﺛﻤــﺔ ﻣﺸــﺘﺮﻛﺎﺕ ﺛﻘﺎﻓﻴــﺔ ﻭﻗ ﹶﻴﻤ ﹼﻴــﺔ ﻛﺜﻴﺮﺓ‬
‫ﺃ ﹼﻥ ﹼ‬ ‫ﺍﻟﻨﺘﻴﺠﺔ؛‬ ‫ﺍﻟﻨ ﹾﻔﺴﺎﺀ‪:‬‬ ‫ﻭﻳﺼﻮﻣﻮﻥ ﻓﻲ ﺍﻟﺴﻨﺔ ﺛﻼﺛﲔ ﻳﻮﻣﺎ ﹰ!‬ ‫ﻣﺎ ﺍﺭﺗﻘﻮﺍ ﻓﻴﻪ ﻋﻠﻴﻨﺎ ﻓﺄﺻﺎﺑﻮﺍ ﻭﺃﺧﻄﺄﻧﺎ؟!‬ ‫ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻟﺪﻯ ﻣﻌﻈﻤﻨﺎ ﻣﺤﻠﻮﻟﺔ ﻭﻣﺤﺴﻮﻣﺔ‬
‫ﺟــﺪﺍ ﹰ ﺑﺈﻣﻜﺎﻧﻨــﺎ ﺍﻟﺒﻨﺎﺀ ﻋﻠﻴﻬــﺎ ﻭﺗﺄﺻﻴﻞ ﺍﻟﻌﻼﻗﺔ‬
‫ﹼ‬ ‫ﺑﺠﺪﻳﺔ ﻧﻘﺼﻪ‪،‬‬‫ــﺖ ﺍ ﹾﻣﺮﹶﺍ ﹲﺓ ﻧﺤﻦ ﻟــﻢ ﻳﺘﻄ ﹼﻮﺭ ﻋﻘ ﹸﻠﻨﺎ ﻟ ﹸﻴﺆﻣــﻦ ﹼ‬ ‫ﻴﻞ‪ :‬ﺇﺫﺍ ﹶﺣ ﹺﺒﻠﹶ ﹺ‬ ‫ﺇﺳــﺮﹶﺍﺋ ﹺ ﹶ‬‫ــﻞ ﻟﹺ ﹶﺒ ﹺﻨــﻲ ﹾ‬ ‫)» ﹸﻗ ﹾ‬ ‫ﺍﳌﺴﻠﻢ‬
‫ﹸ‬ ‫ﻛﻴﻒ؟ ﻭﺍﻟﻮﺍﺣ ﹸﺪ ﻣﻨﹼﺎ ﻳﹸﺘﻌﺐ ﻧﻔﺴﻪ ﻟ ﹸﻴﻌﻤﻞ ﻋﻘﻠﻪ‪ ،‬ﻟﻨﺄﺧﺬ ﻣﺜﺎﻻ ﹰ ﻋﻦ ﺁﺧﺮ ﺍﶈﺴﻮﻣﺎﺕ‪ ،‬ﻟﻮ ﻗﺮﺃ‬ ‫ﺑﺒﺴــﺎﻃﺔ ﺗﹸﺘﺎﺧﻢ ﺍﻟﻐﺮﻭﺭ‪ ،‬ﺑﺎﻟﺘﻜﻬــﻦ ﺃﻭ ﺍﻻﺟﺘﺮﺍﺭ‬
‫ﺟﺴــﺮﺍ ﹰ ﻟﻠﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻵﺧﺮ ﻭﻣﺤ ﹼﺒﺘﻪ‬
‫ﺍﻹﻧﺴــﺎﻧﻴﺔ ﹾ‬ ‫ــﺎﻡ‪ .‬ﻭﻧﻘﺺ ﻣﺒﺎﻧﻴــﻪ ﻭﻣﺒﺘﻨﻴﺎﺗﻪ‪ ،‬ﻟــﻢ ﻳﹸﺆﻣﻦ ﺑﺤﺎﺟﺘﻪ‬ ‫ﹶ‬
‫ﺳــ ﹾﺒ ﹶﻌﺔ ﺃﻳ ﱠ ﹴ‬ ‫ﺴــ ﹰﺔ ﹶ‬ ‫ﻭﹶﻭﹶﻟﹶــ ﹶﺪ ﹾﺕ ﺫ ﹶﹶﻛــﺮﹰﺍ ﺗ ﹸﹶﻜــﻮ ﹸﻥ ﹶﳒﹺ ﹶ‬ ‫ﺳ ﹼﻤﻴﺖ )ﺍﻟﺘﻮﺭﺍﺓ( ﻟﺮﺃﻯ ﺃ ﹼﻥ‬
‫ﻠــﺖ ﻋﺎﻃﻔﺘﹸﻪ ﺍﳌﺸــﺤﻮﻧﺔ ﺑﻐ ﹾﻴــﺮﺓ ﺍﻷﻧﺎ‪ ،‬ﻣﺪ ﹼﻭﻧﺔ ﺍﻟﻜﻬﻨﺔ ﺍﻟﺘﻲ ﹸ‬
‫ﺍﻟﺒﺤﺜﻲ‪ ،‬ﻣﺘﻰ ﺃ ﹾﻣ ﹾ‬
‫ﹼ‬ ‫ﻏﻴﺮ ﺍﳌﺪﻋــﻮﻡ ﺑﺄﺩﻟﺔ ﺭﺻﻴﻨﺔ ﺃﻭ ﺍﻟﺘﻨﻘﻴﺐ‬
‫ﻭﻓﻬﻤــﻪ‪ ،‬ﺑــﺪﻻ ﹰ ﻣﻦ ﺍﺟﺘﺰﺍﺋــﻪ ﺑﻌﺒــﺎﺭﺍﺕ ﺍﻷﺣﻜﺎﻡ‬ ‫ﺴــ ﹰﺔ‪ .‬ﻭﹶ ﹺﻓﻲ ﺇﻟﻰ ﺗﺸــﻐﻴﻞ ﺇﻣﻜﺎﻧ ﹼﻴﺎﺗﻪ ﻭﻭﻇﺎﺋﻔﻪ ﻋﺪﺍ ﺍﻟﺘﻌﺒﺌﺔ‬ ‫ﺎﻡ ﹶﻃ ﹾﻤ ﹺﺚ ﹺﻋﻠﱠ ﹺﺘ ﹶﻬﺎ ﺗ ﹸﹶﻜﻮ ﹸﻥ ﹶﳒﹺ ﹶ‬ ‫ﻛ ﹶﻤــﺎ ﹺﻓﻲ ﺃﻳ ﱠ ﹺ‬
‫ﹶ‬ ‫ﻟﻴﺠﺪ ﺑﻌﺪﻣﺎ ﺍﺳ ﹸﺘ ﹺﻔﺰﹼ‪ ،‬ﻓﻲ ﺗﺒﺮﻳﺮ ﻋﻘﻴﺪﺗﻪ ﻭﺗﺮﺳﻴﺦ ﺃﻟﻔﺎﻇﻬﺎ ﺑﻠﻬﺠــﺎﺕ ﻋﺮﺑﻴﺔ )ﻓﺮﻭﻉ ﺍﻟﺴــﺮﻳﺎﻧ ﹼﻴﺔ(‬
‫ﹼ‬ ‫ﺑﻬﺬﻩ ﺍﻟﺘﻌﻤﻴﻤﺎﺕ ﺍﻟﺒﺴﻴﻄﺔ‪:‬‬
‫ﺍﳌﺴﺒﻘﺔ‪ ،‬ﺍﻟﺘﻲ ﺗﺨﺘﺼﺮﻩ ﺍﺧﺘﺼﺎﺭﺍ ﹰ ﹸﻣﺪﻳﻨﺎ ﹰ ﹸﻣﺤﻘﱢﺮﺍ ﹰ‬ ‫ﱳ ﹶﳊﹾ ﹸﻢ ﹸﻏﺮﹾﻟﹶ ﹺﺘ ﹺﻪ‪ .‬ﺛﹸ ﱠﻢ ﺗﹸ ﹺﻘ ﹸ‬
‫ﻴﻢ ﺛﹶﻼﺛ ﹶ ﹰﺔ ﻭﺍﻻﺟﺘــﺮﺍﺭ ﻟﻠﻘــﺪﱘ‪ ،‬ﻟــﻢ ﻧﺘﻄــ ﹼﻮﺭ ﺑﻌــ ﹸﺪ ﻟﻀﺮﻭﺭﺓ‬ ‫ﺍﻟﹾ ﹶﻴ ﹾﻮ ﹺﻡ ﺍﻟ ﱠﺜﺎ ﹺﻣ ﹺ‬
‫ــﻦ ﻳﹸﺨﹾ ﹶ ﹸ‬ ‫ﻏﻤﻀــﺖ ﻋﻠﻴﻪ ﻧﺘﻴﺠﺔ ﻻﺧﺘﻼﻑ ﺍﻟﺘﺼﻮﻳﺘﺎﺕ‬
‫ﹾ‬ ‫ﻭﺇﻥ‬ ‫ﺟﻮﺍﺑــﻪ ﺍﻷ ﹼﻭﻝ ﻭﲢﺼﻴﻨﻪ ﺑﺪﻻ ﹰ ﻣــﻦ ﺍﻟﺒﺤﺚ ﺍﻟﻨﺰﻳﻪ‬ ‫ﺍﻟﻬﻨﺪﻭﺳﻲ ﻓﻲ ﺍﻟﻨﺎﺭ ﻷﻧﹼﻪ ﻣﺸﺮﻙ‪.‬‬
‫ﻭ ﹸﻣﻀﻠﱢ ﹰ‬
‫ــﻼ ﻻﻋﻨﺎﹰ‪ ،‬ﻧﻘﺬﻓﻪ ﺑﻬــﺎ ﺑﺎﻟﻐﻴﺐ ﹺﻣﻦ ﻣﻜﺎﻥ‬ ‫ﺍﻻﻃﻼﻉ ﺣﺘﹼﻰ ﻋﻠﻰ )ﻏﻴﺐ( ﺛﻘﺎﻓﺎﺕ ﺑﻨﻲ ﺟﻨﺴﻨﺎ‬ ‫ﹼ‬ ‫ﺱ‬ ‫ﺷ ﹾﻲ ﹴﺀ ﹸﻣ ﹶﻘ ﱠﺪ ﹴ‬ ‫ﺎ‪.‬ﻛ ﱠﻞ ﹶ‬
‫ﲔ ﻳ ﹶ ﹾﻮﻣﺎ ﹺﻓﻲ ﺩﹶﻡ ﺗ ﹾﹶﻄ ﹺﻬﻴﺮﹺ ﹶﻫ ﹸ‬
‫ﹺ‬ ‫ﻭﹶﺛﹶﻼﺛ ﹺ ﹶ‬ ‫ﺼﺎﺭ ﹶ ﹸﻫ ﹾﻢ ﹶﻛ ﹶﻤﺎ ﻭﺍﻹﺑﺪﺍﻻﺕ ﻭﺍﻟﺘﺮﺟﻤﺎﺕ‪ ،‬ﻓﻤﺜﻼﹰ‪:‬‬ ‫ﺍﻟﺼﺎﺑﺌــﺔ ﻗــﻮﻡ ﻳﻌﺒــﺪﻭﻥ ﺍﻟﻨﺠــﻮﻡ ﻭﺍﻟﻜﻮﺍﻛــﺐ ﻋﻦ ﺍﻟﺼﻮﺍﺏ )ﻭﹶﻧﹸ ﹶﻘﻠﱢ ﹸﺐ ﺃ ﹶ ﹾﻓ ﹺﺌ ﹶﺪﺗ ﹸﹶﻬ ﹾﻢ ﻭﹶﺃﹶﺑ ﹾ ﹶ‬
‫ﺑﻌﻴــﺪ‪ ،‬ﻓﻘﻂ ﻷﻧﹼــﺎ ﻟﻢ ﻧﻘــﺮﺃ‪ ،‬ﻭﻟﻢ ﻧﺘﻌــ ﹼﺮﻑ‪ ،‬ﻭﻟﻢ‬ ‫ﺱ ﻻ ﹶﲡﹺ ﹾﺊ ﹶﺣﺘﱠــﻰ ﺗ ﹾﹶﻜ ﹸﻤ ﹶﻞ ﺃﻳﱠﺎ ﹸﻡ ﻣﻦ ﺍﳌﺬﺍﻫﺐ ﻭﺍﻟﺪﻳﺎﻧﺎﺕ ﻭﺍﻟﺸﻌﻮﺏ‪ ،‬ﻓﻜﻴﻒ ﻧﺆﻣﻦ‬ ‫ﻻ ﲤﹶ ﱠﹶــﺲ ﻭﹶﺇﻟﹶﻰ ﹾﺍﳌﹶﻘ ﹺﹾــﺪ ﹺ‬ ‫ﻗﺼﺔ ﻳﻮﺳــﻒ‪،‬‬ ‫ــﻢ ﹺﻓﻲ ﹸﻃ ﹾﻐ ﹶﻴﺎﻧ ﹺ ﹺﻬ ﹾﻢ ﻓــﻲ )ﺳــﻔﺮ ﺍﻟﺘﻜﻮﻳــﻦ ‪ (٩ :٣٧‬ﻣﻦ ﹼ‬ ‫ــﻢ ﻳﹸ ﹾﺆ ﹺﻣﻨﹸﻮﺍ ﺑ ﹺ ﹺﻪ ﺃﹶﻭﱠ ﹶﻝ ﹶﻣﺮﱠ ﹴﺓ ﻭﹶﻧ ﹶ ﹶﺬﺭﹸ ﹸﻫ ﹾ‬
‫ﻟﹶ ﹾ‬ ‫ﻭﻳﹸﺆ ﹼﻟﻬﻮﻥ ﺍﳌﻼﺋﻜﺔ‪ ،‬ﻭﻫﻢ ﻣﺸﺮﻛﻮﻥ‪.‬‬
‫ﻧﹸﺤﺎﻭﻝ ﺟﻬﺪﺍ ﹰ ﻟﻜﺸــﻒ )ﺍﻟﻐﻴــﺐ(؛ ﻏﻴﺐ ﺍﻵﺧﺮ‬ ‫ﺑﻮﺟﻮﺩ ﻋﻮﺍﻟﻢ )ﻏﻴﺐ(ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﻧﺘﻌ ﹼﺮﻑ ﻋﻠﻴﻬﺎ‬ ‫ﺗ ﹾﹶﻄ ﹺﻬﻴﺮﹺ ﹶﻫﺎ(‪.‬‬ ‫ﻣﻨﺸﻘﺔ ﻋﻦ ﺍﻹﺳﻤﺎﻋﻴﻠﻴﺔ ﻳ ﹶ ﹾﻌ ﹶﻤ ﹸﻬــﻮ ﹶﻥ( )ﺍﻷﻧﻌــﺎﻡ‪ ،(١١٠:‬ﻓﻬﻮ ﻻ ﻳﺆﻣﻦ ﺑﻐﻴﺐ‪ ،‬ﺑﻞ ﻳﻘــﻮﻝ )ﻭﻳﺄﻣــﺮ‪ ،‬ﻫﻨــﻪ ﺣﻠﻤﺘــﻲ‪ ،‬ﺣ ﹸﻠــﻢ ﻋــﻮﺩ‪،‬‬ ‫ﹼ‬ ‫ﺍﻟﺪﺭﻭﺯ ﻓﺮﻗﺔ ﺑﺎﻃﻨﻴﺔ‬
‫ﺍﻟﺬﻱ ﻏﺎﺏ ﻋﻨﹼﺎ‪ ،‬ﻷﻧﹼﺎ ﻟﻢ ﻧﹸﺆﻣﻦ ﺑﻮﺟﻮﺩﻩ‪.‬‬ ‫ﺃﻭ ﻧﺴﺘﺰﻳﺪ ﻣﻨﻬﺎ ﺃﻭ ﻧﺘﻌ ﹼﻠﻢ ﹼﺭﲟﺎ ﺃﺧﻄﺎﺀﻧﺎ؟!‬ ‫ﻭﻋﻦ ﺍﳌﺄﻛﻮﻻﺕ‪ ،‬ﺳﻔﺮ ﺍﻟﻼﻭ ﹼﻳﲔ ‪ ،١١‬ﻧﻘﺮﺃ‪:‬‬ ‫ﺗﻌﺠﻞ ﻓﻴﻪ‪ ،‬ﺇﻧﹼﻬﺎ ﻭﻫﻨــﻪ ﻫـ“ﺷــﻤﺶ“ ﻭﻫـ“ﻳــﺮﺡ“ ﻭﺃﺣــﺪ ﻋﺸــﺮ‬
‫ﲟﺎ ﻫــﻮ ﻣﻮﺟﻮﺩ ﻓﻲ ﺫﻫﻨﻪ‪ ،‬ﻭﲟــﺎ ﹼ‬ ‫ﻛﻔﺎﺭ ﻭﺯﻧﺎﺩﻗﺔ‪.‬‬
‫ﺗﺆﻟـﻪ ﺍﳋﻠﻴﻔﺔ ﺍﻟﻔﺎﻃﻤﻲ‪ ،‬ﻭﻫﻢ ﹼ‬
‫ﻟﻮ ﻟﻢ ﻳﻜﻦ ﻓﻲ ﻣﺄﺛﻮﺭﻧﺎ ﺇﻻﹼ ﺍﳊﻜﻤﺔ ﺍﳌﻨﺴﻮﺑﺔ‬ ‫ﺴ ﹶﻤ ﹸﻪ ﹺﻇﻠﹾ ﹶﻔ ﹾ ﹺ‬
‫ﲔ ﻭﹶﻳ ﹶ ﹾﺠ ﹶﺘ ﱡﺮ‬
‫ﻭﻟﻘﺪ ﻛﻨﺖ ﻣﻨﺬ ﺳﻨﲔ ﺃﻗﺮﺃ ﺍﻟﻜﺜﻴﺮ ﻣﻦ ﺍﻟﻘﺼﺺ‬ ‫ﺷﻖﱠ ﹺﻇﻠﹾﻔﺎ ﻭﹶ ﹶﻗ ﹶ‬ ‫)ﻛ ﱡﻞ ﹶﻣﺎ ﹶ‬ ‫ﹸ‬ ‫ﺑﺎﻟﻌﺎﻣﻴﺔ ﻣﻊ‬
‫ﹼ‬ ‫ﻛﻮﻛﺒﻴﻢ ﻣﺸــﺘﺤﻮﱘ ﻟﻲ( ﺍﻗﺮﺃﻫــﺎ‬ ‫ﻋﻘﻠ ﹼﻴﺔ ﺃﻭ ﻧﻔﺴ ﹼﻴﺔ ﲢﻜﻲ ﻣﻦ ﺧﺎﻃﺒﻬﻢ ﺍﻟﺮﺣﻤﻦ‬ ‫ﺍﻟﺒﻮﺫﻱ ﻋﺎﺑﺪ ﺍﻷﺻﻨﺎﻡ‪.‬‬
‫ﹶــﺐ ﻷﻧ ﱠ ﹸﻪ ﻳ ﹶ ﹾﺠ ﹶﺘ ﱡﺮ ﻭﺍﻟﺘﻔﺎﺳﻴﺮ ﻭﺍﳌﺮﻭ ﹼﻳﺎﺕ ﻭﺍﳊﹺ ﹶﻜﻢ ﻭﺍﻷﻣﺜﺎﻝ ﻭﺍﳌﺄﺛﻮﺭﺍﺕ ﻟﻠﻤﺴــﻴﺢ ﻟﻜﻔــﻰ ﺑﻬــﺎ ﺳــﺒﻴﻼﹰ )ﺧــﺬﻭﺍ ﺍﳊﻖﹼ‬‫ﹶﺎﻛ ﹸﻠﻮ ﹶﻥ‪ .‬ﻭﹶﺍﻷﺭﹾﻧ ﹶ‬
‫ــﻢ ﹶﻓﺈﻳﱠﺎ ﹸﻩ ﺗ ﹸ‬ ‫ﹾ‬
‫ﹺﻣ ﹶﻦ ﺍﻟ ﹶﺒ ﹶﻬﺎﺋ ﹺ ﹺ‬ ‫ﻣﻼﺣﻈــﺔ ﺇﺑــﺪﺍﻝ ﺑﻌﺾ )ﺍﻟﺸــﻴﻨﺎﺕ ﺳــﻴﻨﺎﺕ(‬ ‫)ﲢﺒﻮﻥ ﺍﻟﻌﺎﺟﻠﺔ ﻭﺗﺬﺭﻭﻥ ﺍﻵﺧﺮﺓ(!‬ ‫ﻭﺍﻷﻣﻬﺎﺕ ﻭﻳﻌﺒﺪ ﺍﻟﻨﺎﺭ‪.‬‬
‫ﺍ‪‬ﻮﺳﻲ ﻳﻨﻜﺢ ﺍﻷﺧﻮﺍﺕ ﹼ‬
‫ﺸ ﱡــﻖ ﹺﻇﻠﹾﻔﺎ ﹶﻓ ﹸﻬ ﹶﻮ ﹶﳒﹲﹺــﺲ ﻟﹶ ﹸﻜ ﹾﻢ‪ .‬ﻭﹶ ﹾﺍﳋﹺﻨﹾﺰﹺﻳﺮﹶ ﻓــﻲ ﺗﺮﺍﺛﻨﺎ ﺍﻹﺳــﻼﻣﻲ‪ ،‬ﺣﺘﹼــﻰ ﺗﻔﺎﺟــﺄﺕ ﺑﻌ ﹶﺪﻫﺎ ﻣــﻦ ﺃﻫــﻞ ﺍﻟﺒﺎﻃــﻞ‪ ،‬ﻭﻻ ﺗﺄﺧــﺬﻭﺍ ﺍﻟﺒﺎﻃــﻞ ﻣــﻦ‬ ‫ﻟﹶ ﹺﻜ ﱠﻨ ﹸﻪ ﻻ ﻳ ﹶ ﹸ‬ ‫ﻭ)ﺍﳊــﺎﺀﺍﺕ ﺧــﺎﺀﺍﺕ( ﻭﺃ ﹼﻥ )ﻫــﺎﺀ( ﺍﻟﺒﺪﺍﻳــﺔ ﻫــﻲ‬ ‫)ﺍﻟﻨﺒﻲ‬
‫ﹼ‬ ‫ﻭﺿﻌــﻲ‪ ،‬ﻭﻻ ﺭﺃﻱ ﻟﻸﻛﺜﺮﻳﺔ ﻓﻤﺜــﻼﹰ‪ ،‬ﻫﻞ ﻧﻌــﺮﻑ ﺃﻭ ﹼ‬
‫ﻳﻬﻤﻨــﺎ؛ ﺃ ﹼﻥ ﺑــﻮﺫﺍ‬ ‫ﹼ‬ ‫ﺍﻟﺪﳝﻘﺮﺍﻃ ﹼﻴــﺔ ﻧﻈــﺎﻡ‬
‫ﲔ ﻟﹶ ﹺﻜ ﱠﻨ ﹸﻪ ﻻ ﻳ ﹶ ﹾﺠ ﹶﺘ ﱡﺮ ﺃ ﹼﻥ ﻛﺜﻴﺮﻫــﺎ ﻣﻮﺟــﻮ ﹲﺩ ﻓــﻲ ﺩﻳﺎﻧــﺎﺕ ﻭﺛﻘﺎﻓﺎﺕ ﲤﻸ ﺃﻫﻞ ﺍﳊــﻖﹼ ‪ ،‬ﻛﻮﻧﻮﺍ ﹼ‬
‫ﻧﻘــﺎﺩ ﺍﻟــﻜﻼﻡ(‪ ،‬ﻓﻬﺬﻩ ﺩﻋﻮﻯ‬ ‫ﹾﺴ ﹸﻤ ﹸﻪ ﹺﻇﻠﹾ ﹶﻔ ﹾ ﹺ‬
‫ﺸﻖﱡ ﹺﻇﻠﹾﻔﺎ ﻭﹶﻳﹶﻘ ﹺ‬‫ﻷﻧ ﱠ ﹸﻪ ﻳ ﹶ ﹸ‬ ‫ﻻﻡ ﺍﻟﺘﻌﺮﻳــﻒ‪ ،‬ﻭ)ﻣﻴــﻢ( ﺍﻟﻨﻬﺎﻳــﺔ ﺗﺄﺗﻲ ﻟﻠﺠﻤﻊ‬ ‫ﺍﻟﻬﻨﺪﻱ( ﺟﺎﺀ ﺑﺎﻟﺘﻮﺣﻴﺪ‪ ،‬ﻭﺑﺎﳌﺴــﺎﻭﺍﺓ ﺑﲔ ﺍﻟﻨﺎﺱ‪،‬‬ ‫ﻗﺒﺎﻝ ﺣﻜﻢ ﺍﷲ‪.‬‬
‫ﺑﺎﻟﻨــﺺ ﻧﻔﺴــﻪ‪ ،‬ﻟــﺪﻯ ﺑﻮﺫﺍ‪ ،‬ﺇﻟﻰ ﺍﻛﺘﺸــﺎﻑ ﺍﳊﻖﹼ ﻟﺪﻯ ﺍﻵﺧــﺮ ﻭﻋﺪﻡ ﺍﻟﻌﻜﻮﻑ‬
‫ﹼ‬ ‫ﺲ ﻟﹶ ﹸﻜ ﹾﻢ‪ .‬ﹺﻣ ﹾﻦ ﹶﳊﹾ ﹺﻤ ﹶﻬﺎ ﻻ ﺗ ﹸ‬
‫ﹶﺄﻛ ﹸﻠﻮﺍ ﻭﹶ ﹸﺟ ﹶﺜ ﹶﺜ ﹶﻬﺎ ﻻ ﺍﻟﻌﺎﻟﹶــﻢ‪ ،‬ﻭﺃﺣﻴﺎﻧــﺎ ﹰ‬ ‫ﹶﻓ ﹸﻬ ﹶﻮ ﹶﳒﹺ ﹲ‬ ‫ﻛﺎﻟﻠﻬﺠــﺔ ﺍﳌﺼﺮ ﹼﻳــﺔ‪ ،‬ﻓﺘﹸﻘﺮﺃ )ﻭﻳﺄﻣــﺮ ‪-‬ﺃﻱ ﻳﻘﻮﻝ‬ ‫ﻗﺒﻞ ﻇﻬﻮﺭ ﺍﳌﺴــﻴﺢ ﺑﺨﻤﺴــﺔ ﻗﺮﻭﻥ‪ ،‬ﻭﻧﺎﺩﻯ ﺑﻼ‬ ‫ﻣﺤﻤﺪ )ﺹ( ﻳﹸﻘﺘﻞ‪.‬‬
‫ﹼ‬ ‫ﺍﳌﺮﺗﺪ ﻋﻦ ﺩﻳﻦ‬
‫ﹼ‬
‫ﻋﻠﻰ ﺫﺍﺕ ﺍﻟﻴﺪ ﻭﻟــﻮ ﺑﺪﺍ ﺃﻧﹼﻨﺎ )ﺃﻫﻞ ﺍﳊﻖﹼ (‪ ،‬ﻓﺤﺘﻤﺎ ﹰ‬ ‫ﻭﻛﻮﻧﻔﻮﺷــﻴﻮﺱ‪ ،‬ﻭﺍﻟﺪﺭﻭﺯ‪ ،‬ﻟﺪﻯ ﻗﺪﺍﻣﻰ ﺍﳌﺼﺮ ﹼﻳﲔ‪،‬‬ ‫ﺴ ﹲﺔ ﻟﹶ ﹸﻜ ﹾﻢ‪.‬‬‫ﺴﻮﺍ‪ .‬ﺇﻧ ﹶﱠﻬﺎ ﹶﳒﹺ ﹶ‬ ‫ﺗﹶﻠﹾ ﹺﻤ ﹸ‬ ‫ﺍﻟﻔﺮﻕ ﺍﻹﺳــﻼﻣﻴﺔ ﻧﻮﺍﺻﺐ ﺗ ﹾﺒﻐــﺾ ﺁﻝ ﺍﻟﺒﻴﺖ ﺃﻭ ﻓﻀــﻞ ﻷﺣ ﹴﺪ ﻋﻠﻰ ﺃﺣــﺪ ﺇﻻﹼ ﺑﺎﻟﺼــﻼﺡ ﻭﺍﻟﺘﻘﻮﻯ‪ ،‬ﻳﹸﻮﺳﻒ‪ -‬ﻫﻨﺎ ﺣﻠﻤﺘﻲ‪ ،‬ﺣ ﹸﻠﻢ ﻋﺎﺩ‪ ،‬ﻭﻫﻨﺎ ﺍﻟﺸﻤﺲ‬
‫ﹲ‬
‫ﺑﺎﻃﻞ ﻭﺃﻭﻫﺎ ﹲﻡ ﻓــﻲ ﺑﻌﺾ ﺍﻷﻣﻮﺭ ﻛﻤﺎ ﺃﺧﺒﺮ‬ ‫ــﻒ ﹺﻓﻲ ﻭﺍﻟﺒﺎﺑﻠ ﹼﻴﲔ ﻭﺍﻟﺴــﻮﻣﺮ ﹼﻳﲔ ﻗﺒﻞ ﺳــﺘﹼﺔ ﺁﻻﻑ ﺳﻨﺔ‪ ،‬ﻟﺪﻳﻨﺎ‬ ‫ﺷ ﹲ‬ ‫ﻒ ﻭﹶ ﹶﺣﺮﹾ ﹶ‬‫ــﺲ ﻟﹶــ ﹸﻪ ﺯ ﹶ ﹶﻋﺎﻧ ﹺ ﹸ‬
‫ﻟﹶ ﹺﻜــ ﹾﻦ ﹸﻛ ﱡﻞ ﹶﻣﺎ ﻟﹶ ﹾﻴ ﹶ‬ ‫ﻭﺍﻷﺭﺥ ‪ -‬ﻭﻫــﻮ ﺍﻟﻘﻤــﺮ‪ ،‬ﻭﻣــﻦ ﻫــﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺟﺎﺀ‬ ‫ﻭﻗﺎﻝ ﺑﺘﺤﺮﱘ ﻗﺘﻞ ﺍﻟﻨﻔﺲ‪ ،‬ﻭﲢﺮﱘ ﺍﻟﺰﻧﺎ‪ ،‬ﻭﺍﻟﺴﺮﻗﺔ‪،‬‬ ‫ﺭﻭﺍﻓﺾ ﻳﹸﺆ ﹼﻟﻬﻮﻥ ﻋﻠ ﹼﻴﺎ ﻭﺃﺑﻨﺎﺀﻩ‪.‬‬
‫ﻴﺐ ﹺﻓﻲ ﹾﺍﳌ ﹺ ﹶﻴﺎ ﹺﻩ ﻭﹶ ﹺﻣ ﹾﻦ ﻭﻟﺪﻯ ﺍﻟﺼﺎﺑﺌﺔ ﻭﺍﻟﻴﻬﻮﺩ ﻭﺍﳌﺴﻴﺤ ﹼﻴﲔ‪ ،‬ﻣﺎ ﻳﺪ ﹼﻟﻨﺎ ﺃ ﹼﻥ ﺍﳌﺴــﻴﺢ )ﻉ(‪ ،‬ﻭﺃ ﹼﻥ ﺍﻟﺮﻭﺍﻳــﺔ ﻋــﻦ ﺍﳌﺴــﻴﺢ ﹼ‬
‫ﺑﺤﺪ‬ ‫ﺍﻟﹾ ﹺﺒ ﹶﺤــﺎﺭ ﹺ ﻭﹶ ﹺﻓﻲ ﺍﻷﻧ ﹶﹾﻬﺎﺭ ﹺ ﹺﻣ ﹾﻦ ﹸﻛ ﱢﻞ ﺩﹶﺑ ﹺ ﹴ‬ ‫”ﺃ ﹼﺭﺥ ﻭﺗﺄﺭﻳﺦ“ ‪ -‬ﻭﺃﺣﺪ ﻋﺸــﺮ ﻛﻮﻛﺐ ﻣﺸﺘﺤﻮﱘ‪-‬‬ ‫ﻭﺍﻟﻜﺬﺏ‪ ،‬ﻭﲢﺮﱘ ﺍﳋﻤﺮ؟!‬
‫ﺑﻐــﺾ ﺍﻟﻨﻈــﺮ‬
‫ﹼ‬ ‫ﺫﺍﺗﻬــﺎ ﺑــﺪﻻ ﹸ ﻣــﻦ ﻧﺒ ﹼﻴﻨــﺎ )ﺹ(‪،‬‬ ‫ﺲ ﹶﺣ ﱠﻴ ﹴﺔ ﹺﻓﻲ ﹾﺍﳌ ﹺ ﹶﻴﺎ ﹺﻩ ﹶﻓ ﹸﻬ ﹶﻮ ﹶﻣ ﹾﻜ ﹸﺮﻭ ﹲﻩ ﻟﹶ ﹸﻜ ﹾﻢ‪.‬‬
‫ﺑﻌﺾ ﺍﳌﻨﺎﺳﻚ ﻭﻇﻮﺍﻫﺮ ﺍﻟﺸﺮﺍﺋﻊ‪ ،‬ﻟﻢ ﻳﹸﺒ ﱠﺪﻝ‬
‫ﹺ‬ ‫ﺗﺒﺎﻳﹸﻦ‬ ‫ﹸﻛ ﱢﻞ ﻧ ﹶ ﹾﻔ ﹴ‬ ‫ﻳﺘﻮﺿﺄﻭﻥ ﻭﺿﻮﺀ ﻣﺴــﺘﺤﻴﲔ‪ -‬ﻟﻲ( ﻭﺗﹸﺘﺮﺟــﻢ ) ﹶﻓﻘﹶــﺎ ﹶﻝ‪» :‬ﺇﻧ ﱢﻲ ﹶﻗ ﹾﺪ‬ ‫ﹼ‬ ‫ﻳﻬﻤﻨﺎ ﺃ ﹼﻥ ﺍﻟﺼﺎﺑﺌﺔ‬
‫ﻭﻫﻞ ﻧﻌﺮﻑ ﺃﻭ ﹼ‬
‫ﺍﻟﻄ ﹸﻴــﻮﺭ ﹺ‪ .‬ﻻ ﺗﹸ ﹾﺆ ﹶﻛ ﹾﻞ‪ .‬ﺇﻧ ﹶﱠﻬﺎ ﺟﻮﻫﺮ ﺍﻷﻣﻮﺭ ﺑﺄ ﹼﻥ ﻣﺸــﻜﺎﺓ ﺍﳊﻘﺎﺋــﻖ ﻭﺍﻟﺘﻌﺎﻟﻴﻢ ﻋــﻦ ﺍﺗﹼﻔــﺎﻕ ﻣﻀﻤﻮﻧﻬــﺎ ﻣــﻊ ﺳــﻴﺎﻗﻨﺎ‪ ،‬ﻳﹸﻌﻠﱢﻤﻨﺎ‬‫»ﻭﹶ ﹶﻫــ ﹺﺬ ﹺﻩ ﺗ ﹾﹶﻜﺮﹶ ﹸﻫﻮﻧ ﹶﹶﻬﺎ ﹺﻣ ﹶﻦ ﱡ‬ ‫ﺃﺣ ﹶﺪ‬‫ﺲ ﻭﹶﺍﻟﹾ ﹶﻘ ﹶﻤ ﹸﺮ ﻭﹶ ﹶ‬ ‫ﺍﳌﻘﺪﺱ )ﺍﻟﻜﻨﺰﺍ ﺭ ﹼﺑﺎ( ﹶﺣ ﹸﻠ ﹾﻤ ﹸﺖ ﹸﺣﻠﹾﻤﺎ ﺃﻳﹾﻀﺎ ﻭﹶﺇﺫﹶﺍ ﱠ‬
‫ﺍﻟﺸــ ﹾﻤ ﹸ‬ ‫ﹼ‬ ‫ﺍﳌﺴــﻠﻤﲔ‪ ،‬ﻭﻓﻲ ﻛﺘﺎﺑﻬﻢ‬
‫ﻭﺍﻷﺧــﻼﻕ ﻭﺍﺣﺪﺓ ﻣﻬﻤﺎ ﻃــﺮﺃ ﻋﻠﻴﻬﺎ ﻣﻦ ﺍﻧﺤﺮﺍﻑ ﻣﺸــﺮﻭﻋ ﹼﻴﺔ ﲢــ ﹼﺮﻱ ﺍﳊــﻖﹼ ﻣــﻦ ﺑﻘ ﹼﻴــﺔ ﺍﻟﺜﻘﺎﻓﺎﺕ‪،‬‬ ‫ﹶــﺎﺏ ﻭﹶ ﹾﺍﳊﹺ ﹶﺪﺍ ﹸﺓ‬ ‫ﹶﻣ ﹾﻜ ﹸﺮﻭ ﹶﻫــ ﹲﺔ‪ :‬ﺍﻟﻨ ﹾ‬
‫ﱠﺴــ ﹸﺮ ﻭﹶﺍﻷﻧﹸــﻮ ﹸﻕ ﻭﹶﺍﻟﹾ ﹸﻌﻘ ﹸ‬ ‫ــﺎﺟﺪﻳﻦ ﻟﹺــﻲ«(‪ ،‬ﺃﻟﻴﺲ ﻫﻮ ﻗﻮﻝ‬ ‫ﺳ ﹺ‬ ‫ﺃﻭ ﺳــﺪﺭﺓ ﺁﺩﻡ‪ ،‬ﺍﻟﺬﻱ ﻳﹸﺮﺟﻌــﻮﻥ ﹸﻣﻌﻈﻤﻪ ﺇﻟﻰ ﺁﺩﻡ ﹶﻋ ﹶ‬
‫ﺸــﺮﹶ ﹶﻛ ﹾﻮ ﹶﻛﺒﺎ ﹶ‬
‫ﺃﻭ ﺗﻔﺮﻳﻌﺎﺕ ﺑﺸــﺮ ﹼﻳﺔ ﻭﻣﺒﺎﻟﻐﺎﺕ ﻃﻘﺴ ﹼﻴﺔ‪ ،‬ﻭﺃ ﹼﻥ ﻳﺪ ﻟﻠﺨــﺮﻭﺝ ﻣﻦ ﺍﻟﻔﺌﻮ ﹼﻳﺔ‪ ،‬ﻭﳉ ﹾﺒﺮ ﺷــﺮﻭﺧﻨﺎ ﺍﳌﻌﺮﻓ ﹼﻴﺔ‬ ‫ﹶﺎﺳ ﹺﻪ‬ ‫ﺎﺷﻖﹸ ﹶﻋﻠﹶﻰ ﹾ‬
‫ﺃﺟﻨ ﹺ‬ ‫ﻭﹶﺍﻟﹾ ﹶﺒ ﹺ‬ ‫ﺲ‬
‫ﺍﻟﺸ ﹾﻤ ﹶ‬ ‫ﻭﺍﻟﻨﺒﻲ ﺷــﻴﺚ ﻭﺇﺩﺭﻳﺲ ﻭﻏﻴﺮﻫﻢ )ﻉ(‪ ،‬ﺍﻟﻘﺮﺁﻥ )ﺇﻧ ﱢﻲ ﺭﹶﺃﹶﻳ ﹾ ﹸﺖ ﺃ ﹶ ﹶﺣ ﹶﺪ ﹶﻋ ﹶ‬
‫ﺸــﺮﹶ ﹶﻛ ﹾﻮ ﹶﻛﺒﺎ ﹰ ﻭﹶ ﱠ‬ ‫ﹼ‬ ‫ﺍﻟﺮﺳــﻮﻝ‬
‫ﹺ‬
‫ﺃﻭ ﺍﻟﺴــﻠﻮﻛ ﹼﻴﺔ ﺃﻭ ﺍﳊﻀﺎﺭ ﹼﻳــﺔ‪ ،‬ﻭ)ﺍﳊﻜﻤــﺔ ﺿﺎ ﹼﻟﺔ‬ ‫ﺍﷲ ﻟﻢ ﺗﺘﺮﻙ ﺃﺣﺪﺍ ﹰ ﺇﻻﹼ ﻭﻧ ﹼﻮﻟﺘﻪ ﺷــﻴﺌﺎ ﹰ ﻳﹸﻔﻴﺪﻩ ﻣﻦ‬ ‫ﹶﺎﺳ ﹺﻪ ‪ ....‬ﺍﻟﺦ‬
‫ﺃﺟﻨ ﹺ‬ ‫ﻭﹶ ﹸﻛ ﱡﻞ ﹸﻏﺮﹶ ﹴ‬
‫ﺍﺏ ﹶﻋﻠﹶﻰ ﹾ‬ ‫ﺎﺟ ﹺﺪﻳ ﹶﻦ()ﻳﻮﺳﻒ‪(٤:‬؟!‬ ‫ﺳ ﹺ‬ ‫ﻳﺘﻤﺪﺣﻮﻥ ﺑﻮﺻﻔﻬﻢ ﻣﺴﻠﻤﲔ )ﻣﺸﻠﻤﺎﻧﻲ‪ :‬ﻭﹶﺍﻟﹾ ﹶﻘ ﹶﻤﺮﹶ ﺭﹶﺃﹶﻳﹾﺘ ﹸﹸﻬ ﹾﻢ ﻟﹺﻲ ﹶ‬ ‫ﹼ‬
‫ــﻜ ﱢﻞ ﺃ ﹸ ﱠﻣــ ﹴﺔ ﹶﻋ ﹶﻤﻠﹶ ﹸﻬ ﹾﻢ ﺍﳌﺆﻣﻦ‪ ،‬ﺃﻧﹼﻰ ﻭﺟﺪﻫﺎ ﻓﻬﻮ ﺃﺣﻖﹼ ﺑﻬﺎ(‪.‬‬ ‫)ﻛ ﹶﺬﻟﹺ ﹶ‬
‫ــﻚ ﺯﹶﻳﱠﻨﱠــﺎ ﻟﹺ ﹸ‬ ‫ﹶﺎﺳــ ﹺﻪ ﻭﹶﺍﻟ ﱠﺪﺑﹶﺎ ﺍﳊﻘﻴﻘــﺔ ﹶ‬ ‫ﺃﺟﻨ ﹺ‬‫ﹶﺄﻛ ﹸﻠــﻮ ﹶﻥ‪ .‬ﹾﺍﳉﹶﺮﹶﺍﺩﹸ ﹶﻋﻠﹶﻰ ﹾ‬
‫ﹶﻫ ﹶﺬﺍ ﹺﻣ ﹾﻨ ﹸﻪ ﺗ ﹸ‬
‫ــﻢ ﹺﲟﹶﺎ ﹶﻛﺎﻧﹸﻮﺍ‬
‫ــﻢ ﹶﻓ ﹸﻴ ﹶﻨ ﱢﺒﺌ ﹸﹸﻬ ﹾ‬ ‫ﺛﹸ ﱠ‬
‫ــﻢ ﺇﹺﻟﹶــﻰ ﺭﹶﺑ ﱢ ﹺﻬ ﹾﻢ ﹶﻣﺮﹾ ﹺﺟ ﹸﻌ ﹸﻬ ﹾ‬ ‫ﹶﺎﺳ ﹺﻪ ‪..‬‬
‫ﺃﺟﻨ ﹺ‬ ‫ﹶﻋﻠﹶﻰ ﹾ‬
‫ﺑﺠﺪﻳﺔ ﻧﻘﺼﻪ‪ ،‬ﻭﻧﻘﺺ ﻣﺒﺎﻧﻴﻪ ﻭﻣﺒﺘﻨﻴﺎﺗﻪ‪،‬‬ ‫ﹼ‬ ‫ﻧﺤﻦ ﻟﻢ ﻳﺘﻄ ﹼﻮﺭ ﻋﻘ ﹸﻠﻨﺎ ﻟ ﹸﻴﺆﻣﻦ‬
‫ﻳ ﹶ ﹾﻌ ﹶﻤ ﹸﻠﻮ ﹶﻥ()ﺍﻷﻧﻌﺎﻡ‪.(١٠٨:‬‬ ‫ﻭﻣﻦ ﺃﺣﻜﺎﻡ ﺍﻟﺰﻭﺍﺝ ﺃﻭ ﺍﳌﻌﺎﺷﺮﺓ‪ ،‬ﻣﺜﻼﹰ‪:‬‬
‫ﻟــﻢ ﻳﹸﺆﻣﻦ ﺑﺤﺎﺟﺘــﻪ ﺇﻟﻰ ﺗﺸــﻐﻴﻞ ﺇﻣﻜﺎﻧ ﹼﻴﺎﺗﻪ ﻭﻭﻇﺎﺋﻔــﻪ ﻋﺪﺍ ﺍﻟﺘﻌﺒﺌــﺔ ﻭﺍﻻﺟﺘﺮﺍﺭ‬
‫ﻴﻚ‪ .‬ﺍﺗﹼﻀــﺢ ﻟﻲ ﺃ ﹼﻥ ﺛﻘﺎﻓﺘﻨــﺎ ﲢﻮﻱ ﻧﺨﺎﺋــﻞ ﺍﻟﺜﻘﺎﻓﺎﺕ‬ ‫ﻒ‪ .‬ﺇﻧ ﹶﱠﻬﺎ ﹶﻋ ﹾﻮﺭ ﹶ ﹸﺓ ﹺ‬
‫ﺃﺧ ﹶ‬ ‫ﹶﻋ ﹾﻮﺭ ﹶ ﹶﺓ ﺍ ﹾﻣﺮﹶﺃ ﹺﺓ ﺃﺧﻴﻚ ﻻ ﺗ ﹾﹶﻜ ﹺ‬
‫ﺸ ﹾ‬
‫‪ -‬ﺑﺈﻣــﻜﺎﻥ ﺍﻟﺒﺎﺣــﺚ ﺍﻟﻌﺮﺑــﻲ ﺇﻧــﺰﺍﻝ ﺍﻟﺘــﻮﺭﺍﺓ ﻣــﻦ ﺍﻹﻧﺘﺮﻧﻴــﺖ‪،‬‬
‫ﺍﻻﻃﻼﻉ ﺣﺘﹼﻰ ﻋﻠﻰ )ﻏﻴﺐ( ﺛﻘﺎﻓﺎﺕ ﺑﻨﻲ ﺟﻨﺴــﻨﺎ‬ ‫ﻟﻠﻘﺪﱘ‪ ،‬ﻟﻢ ﻧﺘﻄ ﹼﻮﺭ ﺑﻌ ﹸﺪ ﻟﻀﺮﻭﺭﺓ ﹼ‬
‫ﺍﻷﻭﻟــﻰ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺳــﺒﺤﺎﻧﻪ ﻋﻦ ﻛﺘﺎﺑــﻪ ﺍﻟﻜﺮﱘ‬ ‫ــﻒ‪ .‬ﻭﹶﻻ ﺗ ﹶﺄﺧﹸ ــ ﹺﺬ‬
‫ﺸ ﹾ‬ ‫ﹶﻋــ ﹾﻮﺭ ﹶ ﹶﺓ ﺍ ﹾﻣــﺮﹶﺃ ﹴﺓ ﻭﹶﺍﺑ ﹾ ﹶﻨ ﹺﺘ ﹶﻬــﺎ ﻻ ﺗ ﹾﹶﻜ ﹺ‬
‫ﺑﺎﻟﺘﺮﺟﻤــﺎﺕ ﺍﻟﻌﺮﺑ ﹼﻴــﺔ ﻭ)ﺍﻟﻌﺒﺮ ﹼﻳــﺔ!( ﻭﺍﻹﳒﻠﻴﺰﻳﺔ ﻭﻏﻴﺮﻫــﺎ‪ ،‬ﻛﻬﺬﺍ ﺍﳌﻮﻗﻊ‬ ‫ﻣﻦ ﺍﳌﺬﺍﻫﺐ ﻭﺍﻟﺪﻳﺎﻧﺎﺕ ﻭﺍﻟﺸــﻌﻮﺏ‪ ،‬ﻓﻜﻴﻒ ﻧﺆﻣﻦ ﺑﻮﺟﻮﺩ ﻋﻮﺍﻟﻢ )ﻏﻴﺐ( ﻧﺴﺘﻄﻴﻊ‬
‫ﲔ( )ﺍﻟﺸﻌﺮﺍﺀ‪ ،(١٩٦:‬ﻓﺒﻌﺾ‬
‫)ﻭﹶﺇﹺﻧ ﱠ ﹸﻪ ﻟﹶ ﹺﻔﻲ ﺯﹸﺑﹸﺮﹺ ﹾﺍﻷﹶﻭﱠﻟﹺ ﹶ‬ ‫ــﻒ ﹶﻋ ﹾﻮﺭﹶﺗ ﹶﹶﻬﺎ‪..‬‬
‫ﺸ ﹶ‬ ‫ﺍﺑ ﹾ ﹶﻨ ﹶﺔ ﺍﺑ ﹾ ﹺﻨ ﹶﻬــﺎ ﺃﻭ ﺍﺑ ﹾ ﹶﻨ ﹶﺔ ﺍﺑ ﹾ ﹶﻨ ﹺﺘ ﹶﻬﺎ ﻟﹺﺘ ﹾﹶﻜ ﹺ‬
‫ﺃﻥ ﻧﺘﻌ ﹼﺮﻑ ﻋﻠﻴﻬﺎ ﺃﻭ ﻧﺴﺘﺰﻳﺪ ﻣﻨﻬﺎ ﺃﻭ ﻧﺘﻌ ﹼﻠﻢ ﹼﺭﲟﺎ ﺃﺧﻄﺎﺀﻧﺎ؟!‬
‫ﻣﺜﻼﹰ‪http://www.e-sword.net :‬‬

‫ﻣﻌﺎﺭﻓﻨــﺎ ﻣﻦ ﺃﺟﻮﺩ ﺛﻤﺎﺭ ﻏــﺮﺱ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻭﻫﻜﺬﺍ‬ ‫ﺇﻧ ﱠــ ﹸﻪ ﺭﹶﺫﹺﻳﻠﹶ ﹲﺔ‪ .‬ﻭﹶﻻ ﺗ ﹶﺄﺧﹸ ــ ﹺﺬ ﺍ ﹾﻣﺮﹶﺃ ﹰﺓ ﹶﻋﻠﹶــﻰ ﺃﺧﹾ ﹺﺘ ﹶﻬﺎ ﻟﹺ ﱢ‬
‫ﻠﻀﺮﱢ‬

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‫ﺑﻌﻮﻥ ﻣــﻦ ﺍﷲ! ﺑﻞ ﻭﺻﺎﺭ ﻃﻮﻉ ﻳﺪﻳﻪ ﻻ ﻳﻔﻌﻞ ﺇﻻ‬ ‫ﻣﺨﺘﻠﻔــﺔ ﻋــﻦ ﻋﺎﳌﻨﺎ ﻣﺎ ﻳﺠﻌﻞ ﻣــﻦ ﺍﶈﺎﻝ ﻋﻠﻰ ﻧﻔﻮﺳــﻬﻢ‪ ،‬ﺣﺘﻰ ﺃ ﹼﻥ ﺇﺑﻠﻴﺲ ﻧﻔﺴــﻪ ﻳﻘــ ﹼﺮ ﺃﻧﹼﻪ ﻻ‬
‫ﻣــﺎ ﻳﺄﻣﺮﻩ ﻣﻦ ﻋﻤﻞ ﺍﳋﻴــﺮ‪ .‬ﻭﻫﻨﺎﻙ ﺃﻳﻀﺎ ﻗﺼﺺ‬ ‫ﳝﻠﻚ ﺳــﻠﻄﺎﻧﺎ ﻋﻠﻰ ﺃﺣــﺪ‪ ،‬ﻭﺇ ﹼﻥ ﺃﻗﺼﻰ ﻣﺎ ﳝﻜﻨﻪ‬ ‫ﺍﻟﻨﺎﺱ ﺍﻟﻌﺎﺩﻳﲔ ﺃﻥ ﻳﺸــﺎﻫﺪﻭﻫﻢ ﺃﻭ ﻳﻠﺘﻘﻮﺍ ﺑﻬﻢ‬
‫ﺑﺎﳉﻦ‪،‬‬
‫ﹼ‬ ‫ﻋﻤﻠﻪ ﻫﻮ ﺍﺳــﺘﺨﺪﺍﻡ ﺃﺳــﺎﻟﻴﺐ ﺍﳊﻴﻠﺔ ﻭﺍﻟﺪﻋﻮﺓ ﺗﹸــﺮﻭﻯ ﻋﻦ ﻣﺎ ﻳﹸﻌــﺮﹶﻑ ﺑﺎﻟﺒﻴﻮﺕ ﺍﳌﺴــﻜﻮﻧﺔ‬ ‫ﺃﻭ ﻳﺴﻤﻌﻮﺍ ﺃﺣﺎﺩﻳﺜﻬﻢ‪ ،‬ﻭﻓﻲ ﺫﻟﻚ ﻳﺨﺒﺮﻧﺎ ﺍﻟﻘﺮﺁﻥ‬
‫ــﻢ ﹸﻫ ﹶﻮ ﻭﹶ ﹶﻗ ﹺﺒﻴ ﹸﻠ ﹸﻪ ﹺﻣــ ﹾﻦ ﹶﺣ ﹾﻴﺚﹸ ﻻ ﻟﻠﺘﺤﻔﻴﺰ ﻋﻠﻰ ﺍﻟﻘﻴﺎﻡ ﺑﺎﻷﻋﻤﺎﻝ ﺍﻟﺪﻧﻴﺔ ﺍﻟﺸﺮﻳﺮﺓ ﻭﺍﻟﺘﻲ ﺃﺻﺒﺤﺖ ﻣﺎﺩﺓ ﺛﺮﻳﺔ ﻟﻸﻓﻼﻡ ﻭﺍﳌﺴــﺮﺣﻴﺎﺕ‪،‬‬ ‫ﺍﻟﻜــﺮﱘ‪ ) :‬ﺇﻧ ﱠ ﹸﻪ ﻳﹶﺮﹶ ﹸ‬
‫ﺍﻛ ﹾ‬ ‫ﹺ‬
‫ﻳﺪﻋﻰ ﺳــﺎﻛﻨﻮﻫﺎ ﺃﻧﹼﻬﻢ ﻳﺴﻤﻌﻮﻥ ﺃﺻﻮﺍﺗﺎ‬‫ﲔ ﺃﹶﻭﹾﻟﹺ ﹶﻴــﺎ ﹶﺀ ﻟﹺﻠﱠ ﹺﺬﻳ ﹶﻦ ﻻ ﺍﻟﺘــﻲ ﺗﺒﻌﺪ ﺍﻟﻨﺎﺱ ﻋﻦ ﺍﺳــﺘﺠﻼﺏ ﺍﳋﻴﺮ ﻭﺍﻟﺮﻗﻲ ﺣﻴﺚ ﹼ‬ ‫ﺎﻃ ﹶ‬‫ــﻴ‬
‫ﹶ ﹺ‬ ‫ﱠ‬
‫ﺍﻟﺸ‬ ‫ﹶﺎ‬
‫ﻨ‬ ‫ﹾ‬ ‫ﻠ‬‫ﻌ‬‫ﹶ‬ ‫ﺟ‬
‫ﺗﹶﺮﹶﻭﹾﻧ ﹸﹶﻬ ﹾﻢ ﺇﹺﻧ ﱠﺎ ﹶ‬
‫ﻳﹸ ﹾﺆ ﹺﻣﻨﹸــﻮ ﹶﻥ ()ﺍﻷﻋــﺮﺍﻑ‪ ،(٢٧ :‬ﻓﻼ ﺑﺪ ﻣﻦ ﺇﻣﻜﺎﻧﻴﺎﺕ ﻣﻦ ﻭﺍﻟﺘﺴــﺎﻣﻲ ﺍﻟﺮﻭﺣﻲ‪ )..‬ﻭﹶ ﹶﻣﺎ ﹶﻛﺎ ﹶﻥ ﻟﹺﻲ ﹶﻋﻠﹶ ﹾﻴ ﹸﻜ ﹾﻢ ﹺﻣ ﹾﻦ ﻭﺣﻨﻴﻨﺎ ﺑﻞ ﻭﺃﺣﺎﺩﻳﺚ ﺧﺎﺻﺔ ﻓﻲ ﻓﺘﺮﺓ ﺍﻟﺴــﻜﻮﻥ‪،‬‬
‫ﺎﺳــﺘ ﹶﹶﺠ ﹾﺒﺘ ﹾﹸﻢ ﻟﹺﻲ ﹶﻓﻼ ﻭﻣﺜــﻞ ﺗﻠــﻚ ﺍﻟﻘﺼــﺺ ﻳﺠﻤــﻊ ﻋﻠــﻰ ﺭﻭﺍﻳﺘﻬﺎ‬ ‫ــﻢ ﹶﻓ ﹾ‬‫ﺎﻥ ﺇﹺﻻ ﱠ ﺃ ﹶ ﹾﻥ ﺩﹶ ﹶﻋ ﹾﻮﺗ ﹸﹸﻜ ﹾ‬ ‫ﺳــﻠﹾ ﹶ‬ ‫ﻧﻮﻉ ﺧﺎﺹ ﹼ‬
‫ﳌﺎﺫﺍ ﺻﺎﺭ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﺼﺪﻕ ﻣﺎ ﻳﻨﺴﺐ ﺇﻟﻴﻨﺎ ﻣﻦ ﺃﻣﻮﺭ ﻣﻜﺬﻭﺑﺔ ﻭﻧﺴ ﹼﻠﻢ ﺑﻬﺎ ﻭﻛﺄﻧﹼﻬﺎ ﺟﺰﺀ‬ ‫ﺃﺗﺴﺎﺀﻝ‬
‫ﻄ ﹴ‬ ‫ﹸ‬ ‫ﲤﻜﻨﻨﺎ ﻣﻦ ﺍﻟﺪﺧﻮﻝ ﻋﻠﻰ ﻋﺎﳌﻬﻢ‪ ،‬ﺗﻠﻚ‬
‫ﻣــﻦ ﻭﺍﻗﻌﻨــﺎ ﻭﻋﻘﻴﺪﺗﻨﺎ‪ ،‬ﻧﻔﻌﻞ ﺫﻟﻚ ﺭﻏﻢ ﺍﻵﺛﺎﺭ ﺍﳋﻄﻴﺮﺓ ﺍﻟﺘﻲ ﻳﺨ ﹼﻠﻔﻬﺎ ﺍﻟﺘﺼﺪﻳﻖ ﲟﺜﻞ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻭﺍﻟﺘﻲ‬
‫ﻛﻞ ﻣﻦ ﺩﺧﻞ ﻫﺬﺍ ﺍﻟﺒﻴﺖ ﺍﳌﺴﻜﻮﻥ‪ ،‬ﲟﺎ‬‫ﻭﻳﺆﻛﺪﻫﺎ ﹼ‬ ‫ﺴ ﹸﻜ ﹾﻢ () ﺇﺑﺮﺍﻫﻴﻢ‪.(٢٢ :‬‬ ‫ﺍﻹﻣﻜﺎﻧﻴــﺎﺕ ﺃﻋﻄﻴﺖ ﻟﺒﻌﺾ ﺍﻷﻧﺒﻴﺎﺀ ﻓﻘﻂ ﻛﻤﺎ ﺗ ﹶ ﹸﻠﻮ ﹸﻣﻮﻧﹺﻲ ﻭﹶﻟﹸﻮ ﹸﻣﻮﺍ ﺃﹶﻧ ﹾ ﹸﻔ ﹶ‬
‫ﺗﺼﺪﻉ ﻛﻴﺎﻧﻨﺎ ﻭﺍﻫﺘﺮﺍﺋﻪ‪.‬ﻣﻦ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﺗﺄﺗﻲ ﻣﺴﺄﻟﺔ ﺍﳉﻦ ﻓﻲ ﻗﺎﺋﻤﺘﻬﺎ‪ ،‬ﺍﳉﻦ ﺫﻟﻚ ﺍﻟﻌﺎﻟﻢ‬
‫ﹼ‬ ‫ﺣﺪ‬
‫ﺗﺼﻞ ﺇﻟﻰ ﹼ‬
‫ﻻ ﻳﺘﺮﻙ ﻣﺠﺎﻻ ﻟﻠﺸﻚ ﻓﻴﻬﺎ‪ ،‬ﻟﺪﺭﺟﺔ ﺃ ﹼﻥ ﺃﺻﺤﺎﺑﻬﺎ‬ ‫ﺍﳉﻦ ﻟﻨﺒﻲ ﺍﷲ ﻭﺭﻏﻢ ﻛﻞ ﺫﻟﻚ‪ ،‬ﺇﻻ ﺃ ﹼﻥ ﺍﻹﻧﺴــﺎﻥ ﻣﺎ ﺑﺮﺡ ﻳﺨﺸــﻰ‬
‫ﺳﺨﺮﺕ ﹼ‬
‫ﺃﺧﺒﺮﻧﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻓﻘﺪ ﹼ‬
‫ﺍ‪‬ﻬﻮﻝ ﺍﻟﺬﻱ ﻣﺎﺯﺍﻝ ﺍﻟﻜﺜﻴﺮ ﻳﺘﺨﺒﻂ ﻓﻲ ﻓﻬﻤﻪ ﻭﻣﻌﺮﻓﺘﻪ ﻭﲢﺪﻳﺪ ﺍﻟﻌﻼﻗﺔ ﻣﻌﻪ‪ ،‬ﻭﺑﺴــﺒﺒﻪ ﻳﺘﹼﻬﻢ ﺍﻟﺪﻳﻦ‬
‫ﻳﻔﻀﻠﻮﻥ ﻣﻐﺎﺩﺭﺗﻬﺎ ﻭﺑﻴﻌﻬﺎ ﺑﺜﻤﻦ ﺑﺨﺲ ﻟﺸــﺮﺍﺀ‬
‫ﹼ‬ ‫ﺳﻠﻴﻤﺎﻥ)ﻉ(‪ ،‬ﻭﻗﺪ ﺃﻭﺣﻲ ﺇﻟﻰ ﻧﺒ ﹼﻴﻨﺎ ﻣﺤﻤﺪ)ﺹ( ﻣــﻦ ﻫﺬﺍ ﺍﻟﻌﺎﻟﻢ ﺍ‪‬ﻬﻮﻝ‪ ،‬ﻭﻋﺒــﺮ ﺗﺎﺭﻳﺨﻪ ﺍﻟﻄﻮﻳﻞ‬
‫)ﺑﺎﻋﺘﺒﺎﺭﻩ ﻃﺮﺡ ﻣﻮﺿﻮﻉ ﺍﳉﻦ ﻭﺃﻋﻠﻤﻨﺎ ﻧﺤﻦ ﺍﻹﻧﺲ ﺑﻬﻢ(ﺑﺎﻟﺘﺨ ﹼﻠﻒ ﻭ ﺍﻟﺮﺟﻌﻴﺔ ﻭﺫﻟﻚ ﻟﺸﻴﻮﻉ ﺍﻹﳝﺎﻥ‬
‫ﺭﺍﺣﺘﻬﻢ ﻭﺍﻟﺘﺨﻠﺺ ﻣﻦ ﺧﻮﻓﻬﻢ ﻭﻗﻠﻘﻬﻢ‪.‬‬ ‫ﻧﺴــﺞ ﺃﺷــﻜﺎﻻ ﻣﻦ ﺍﻟﻘﺼﺺ ﻭﺍﻟﺮﻭﺍﻳــﺎﺕ ﺍﻟﺘﻲ‬ ‫ﺃﻧﹼﻪ ﻗﺪ ﺍﺳــﺘﻤﻊ ﻧﻔﺮ ﻣﻨﻬﻢ ﻟــﻪ ﻭﻫﻮ ﻳﺘﻠﻮ ﺍﻟﻘﺮﺁﻥ‬
‫ﺑﺄﻭﻫﺎﻡ ﺍﳉﻦ ﻭﺍﻻﻋﺘﻘﺎﺩ ﲟﺎ ﻟﻴﺲ ﻓﻴﻬﻢ ﻭﺍﻟﺘﻲ ﺗﻨﺘﺸﺮ ﺑﲔ ﺃﻭﺳﺎﻁ ﺍﳌﺘﺪﻳﻨﲔ ﺑﺸﻜﻞ ﺧﺎﺹ ﻭﺗﻬﻴﻤﻦ ﻋﻠﻰ‬
‫ﻣﺜــﻞ ﻫــﺬﻩ ﺍﻟﻘﻀﺎﻳﺎ ﺗﻨﺘﺸــﺮ ﻓــﻲ ﻣﺠﺘﻤﻌﺎﺗﻨﺎ‬ ‫ﺍﳉــﻦ ﻫﻢ ﺍﳌﺘﻬﻤــﻮﻥ ﺍﻷﻭﺍﺋﻞ‬
‫ﹼ‬ ‫ﻭﻟﻘﺪ ﺃﻋﺮﺑﻮﺍ ﻋﻦ ﺇﻋﺠﺎﺑﻬﻢ ﲟﺎ ﺳﻤﻌﻮﻩ ﻭﺳﺎﺭﻋﻮﺍ ﺗﻨﺴــﺐ ﺇﻟﻰ ﺍﳉﻦ‪،‬‬
‫ﺍﻟﺘﺤﻀﺮ ﻭﻋﺼﺮ ﺇﳒﺎﺯﺍﺕ ﻋﻠﻤﻴﺔ ﺑﺎﻫﺮﺓ ﲤﻜﻨﺖ ﻣﻦ ﺍﺳﺘﻨﺴﺎﺥ ﻛﺎﺋﻨﺎﺕ ﺣ ﹼﻴﺔ‪،‬‬
‫ﹼ‬ ‫ﻋﻘﻮﻟﻬﻢ‪ .‬ﺃﻧﻨﺎ ﻧﻌﻴﺶ ﺯﻣﻦ‬
‫ﻓﻲ ﺃﻏﻠــﺐ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﺘﻲ ﻳﻌﺠﺰ ﻋﻦ ﺗﻔﺴــﻴﺮﻫﺎ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺭﻏﻢ ﻭﺟﻮﺩﻫﺎ ﻓﻲ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﻷﺧﺮﻯ‬ ‫ﻟﻺﳝﺎﻥ ﺑﻪ‪ ،‬ﻭﺣﺴﺐ ﺑﻌﺾ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺃﻧﹼﻬﻢ ﻋﺮﺿﻮﺍ‬
‫ﻭﺭﻋﺖ ﻣﻐﺎﻣﺮﺍﺕ ﺳﺒﺮﺕ ﺃﻏﻮﺍﺭ ﺍﻟﻜﻮﺍﻛﺐ ﺍﳋﺎﺭﺟﻴﺔ ﻭﻛﺸﻔﺖ ﺃﺳﺮﺍﺭ ﺍﻟﻨﺠﻮﻡ ﻭﺍ‪ ‬ﹼﺮﺍﺕ‪.‬‬
‫ﻋﻠﻰ ﺍﻟﻨﺒﻲ)ﺹ( ﺧﺪﻣﺎﺗﻬﻢ ﻛﻤﺎ ﻛﺎﻧﻮﺍ ﻳﻔﻌﻠﻮﻥ ﺗﻔﺴــﻴﺮﺍ ﻋﻠﻤﻴﺎ‪ ،‬ﻭﺇﻟﻰ ﻳﻮﻣﻨﺎ ﻫﺬﺍ ﻣﺎﺯﻟﻨﺎ ﻧﺴﻤﻊ ﺣﺘﹼــﻰ ﻓﻲ ﻣﺠﺘﻤﻌــﺎﺕ ﺍﻟﻐﺮﺏ ﺍﳌﺴــﻴﺤﻲ ﺇﻻ ﺃ ﹼﻥ‬
‫ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺗﻜﺎﺩ ﺗﺘﻤ ﹼﻴﺰ ﺑﻬﺎ‪ ،‬ﻭﻟﻌﻞ ﺍﻟﺴﺒﺐ‬ ‫ﻣــﻊ ﻧﺒﻲ ﺍﷲ ﺳــﻠﻴﻤﺎﻥ)ﺹ( ﺇﻻ ﺃ ﹼﻥ ﺍﻟﻨﺒﻲ ﺭﻓﺾ ﺍﻟﻜﺜﻴﺮ ﻣــﻦ ﺍﻟﻘﺼﺺ ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺘﻲ ﺗﺘﺮﺩﺩ ﻫﻨﺎ‬ ‫ﺇﻥ ﻋﺎﻟــﻢ ﺍﳉﻦ ﻳﺨﺘﻠﻒ ﺍﺧﺘﻼﻓــﺎ ﻛﻠﻴﺎ ﻋﻦ ﻋﺎﻟﻢ‬
‫ﹼ‬
‫ﻳﻌﻮﺩ ﻓﻲ ﺃﻏﻠﺒﻪ ﺇﻟﻰ ﺍﻧﺘﺸــﺎﺭ ﺍﳉﻬــﻞ ﻭﺍﻟﺘﺨﻠﻒ‬ ‫ﺍﳉــﻦ‪ ،‬ﻛﺎﺩﻋﺎﺀ ﺍﻟﺒﻌﺾ ﺑﺄﻧﻪ ﻗﺪ ﺃﺧﺮﺝ‬ ‫ﺫﻟﻚ ﺍﻋﺘﻤﺎﺩﺍ ﻋﻠﻰ ﺍﷲ ﺳــﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ ﻭﻋﻠﻰ ﻭﻫﻨﺎﻙ ﻋﻦ‬ ‫ﺍﻹﻧــﺲ‪ ،‬ﺇﺫ ﻳﺨﺘﻠﻒ ﻓــﻲ ﺍﳌﺎﺩﺓ ﺍﻟﺘــﻲ ﺧﻠﻖ ﻣﻨﻬﺎ‪،‬‬
‫ﹼ‬
‫ﺟﻨﻴــﺎ ﻣﻦ ﺃﺣــﺪ ﺍﳌﺮﺿﻰ ﺑﻌﺪ ﺃﻥ ﺷــﻜﺎ ﺃﻫﻠﻪ ﻣﻦ ﻭﻛﺜــﺮﺓ ﺍﻟﻀﻐﻮﻃــﺎﺕ ﻭﺍﻷﺯﻣــﺎﺕ ﻭﻏﻠﺒــﺔ ﺣﺎﻟــﺔ‬ ‫ﺍﻟﻘــﺪﺭﺓ ﻭﺍﻟﻘــﻮﺓ ﺍﻟﺘــﻲ ﳝﻠﻜﻬــﺎ ﻭﻋﻠــﻰ ﻃﺎﻗﺎﺕ‬ ‫ﻛﻤﺎ ﺃﻧﻪ ﻳﺨﺘﻠﻒ ﻓــﻲ ﺍﻟﺼﻔﺎﺕ ﺍﻟﺘﻲ ﻳﺘﻤﻴﺰ ﺑﻬﺎ‪،‬‬

‫ﺍﻟﻴــﺄﺱ ﻭﺍﻻﺿﻄــﺮﺍﺏ‪ ،‬ﻭﻣﻦ ﺍﻟﻄﺒﻴﻌــﻲ ﺃﻥ ﺗﻜﻮﻥ‬ ‫ﺗﺼ ﹼﺮﻓﺎﺗﻪ ﺍﻟﻐﺮﻳﺒــﺔ ﻭﻣﻦ ﺇﺻﺪﺍﺭﻩ ﺻﺮﺍﺧﺎ ﻭﺃﺻﻮﺍﺗﺎ‬ ‫ﺍﳌﺆﻣﻨﲔ ﺍﻟﺬﻳﻦ ﺃﻳﺪﻭﻩ‪.‬‬ ‫ﻭﻗﺪ ﺃﺩﻯ ﻫﺬﺍ ﺍﻻﺧﺘــﻼﻑ ﻓﻲ ﺍﳌﺎﺩﺓ ﻭﺍﻟﺼﻔﺎﺕ ﺇﻟﻰ‬

‫ﺍﳉــﻦ ﺑﺎﻹﻧﺴــﺎﻥ ﻋﻼﻗﺔ ﻗﺪﳝــﺔ ﺑﺪﺃﺕ ﻏﻴﺮ ﻃﺒﻴﻌﻴﺔ‪ ،‬ﺑﻞ ﺇ ﹼﻥ ﺍﻟﺒﻌﺾ ﻳﺬﻫﺐ ﺇﻟﻰ ﺃﻛﺜﺮ ﻣﻦ ﺃﺣﺪ ﺇﻓﺮﺍﺯﺍﺕ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﺍﳌﻴﻞ ﻟﻨﺴــﺒﺔ ﺍﳌﺼﺎﺋﺐ‬ ‫ﺇ ﹼﻥ ﻋﻼﻗــﺔ‬
‫ﻭﺍﻟﻮﻳــﻼﺕ ﺇﻟﻰ ﻣﺼــﺎﺩﺭ ﻏﻴﺒﻴﺔ ﻭﺟﻬﺎﺕ ﺷــﺮﻳﺮﺓ‪،‬‬
‫ﺍﳉﻦ ﺍ‪‬ﻠﻮﻗﺎﺕ‬
‫ﻭﺇﻟــﻰ ﺗﻮﺟﻴﻪ ﺃﺻﺎﺑﻊ ﺍﻻﺗﻬﺎﻡ ﺇﻟــﻰ ﹼ‬
‫ﺍﻟﺘﻲ ﹼ‬
‫ﻳﻈﻦ ﺍﻹﻧﺴــﺎﻥ ﺇﻧﹼﻬﺎ ﺗﻔﻮﻗــﻪ ﻗﺪﺭﺓ ﻭﻣﻜﻨﺔ‪،‬‬
‫ﺍﺧﺘﻼﻓﺎﺕ ﻛﺒﻴﺮﺓ ﻓﻲ ﺍﻟﻘﺪﺭﺍﺕ ﻭﺇﻟﻰ ﺧﺼﻮﺻﻴﺎﺕ‬
‫ﹼ‬
‫ﻳﺨﺘﺺ ﺑﻬﺎ ﹼ‬
‫ﻛﻞ ﻋﺎﻟﻢ ﻋــﻦ ﺍﻵﺧﺮ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﻓﺈ ﹼﻥ‬
‫ﲢﺪﺙ ﻣــﻊ ﻫﺬﺍ ﺍﳉﻨﹼﻲ ﻭﻋﺮﻑ ﺃ ﹼﻥ‬
‫ﻓﻴﺪﻋﻲ ﺃﻧﹼﻪ ﹼ‬
‫ﺫﻟﻚ ﹼ‬ ‫ﻣﻨــﺬ ﺧﻠــﻖ ﺁﺩﻡ ﺍﻹﻧﺴــﺎﻥ ﺍﻷﻭﻝ‪ ،‬ﻭﻗﺪ ﺑــﺮﺯﺕ ﻫﺬﻩ‬
‫ﻋﺎﳌﻬﻢ ﻳﺸــﺘﺮﻙ ﻣﻊ ﻋﺎﻟﻢ ﺍﻹﻧﺲ ﻓﻲ ﺍﻟﺘﻜﻠﻴﻒ‬
‫ﺍﳉﻦ ﺃﻥ ﺩﻳﺎﻧﺘﻪ ﻳﻬﻮﺩﻳﺔ ﺃﻭ ﺑﻮﺫﻳﺔ ﻭﺃﻧﹼﻪ ﻗﺪ ﺃﺳﻠﻢ ﻋﻠﻰ ﻳﺪﻳﻪ‬
‫ﺍﻟﻌﻼﻗــﺔ ﺣﲔ ﺃﻗﺴــﻢ ﺇﺑﻠﻴﺲ ﻭﻫﻮ ﻣــﻦ ﹼ‬
‫ﻳﻜ ﹼﺮﺱ ﺟﻬــﺪﻩ ﻟﻴﺘﺮ ﹼﺑﺺ ﺑﺒﻨﻲ ﺁﺩﻡ ﺑﻌﺪ ﺃﻥ ﺍﻋﺘﻘﺪ‬ ‫ﻭﺍﻷﻣــﺮ ﺑﺎﻟﻌﺒــﺎﺩﺓ ﻭﺍﻟﻮﻋﺪ ﺑﺎﳊﺴــﺎﺏ‪ ،‬ﻭﻣﺎ ﻳﺘﺮﺗﺐ‬

‫ﻭﺍﻟﺘــﻲ ﲤﻠﻚ ﻣﺎ ﻻ ﳝﻠﻜﻪ ﻭﺗﻄﻠﻊ ﻋﻠﻰ ﺍﻟﻐﻴﺐ ﻣﻦ‬ ‫ﺃ ﹼﻥ ﺁﺩﻡ ﻗــﺪ ﹸﻓ ﹼ‬

‫ﻀﻞ ﻋﻠﻴﻪ ﺑﺎﺧﺘﻴﺎﺭﻩ ﺧﻠﻴﻔﺔ ﷲ ﻓﻲ‬ ‫ﻋﻠــﻰ ﺫﻟﻚ ﻣﻦ ﻭﺟــﻮﺩ ﺍﻟﻌﻘــﻞ ﻭﺍﻹﺩﺭﺍﻙ ﻭﺍﻟﻘﺪﺭﺓ‬
‫ﺍﳉﻦ ﻣﺨﻠﻮﻗﺎﺕ ﻣﻮﺟﻮﺩﺓ ﻣﻌﻨﺎ ﻋﻠﻰ ﻫﺬﻩ‬
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‫ﺩﻭﻧــﻪ‪ ،‬ﻭﺑﺎﻟﻄﺒــﻊ ﺇﻟﻰ ﺃﻋﺪﻯ ﺃﻋﺪﺍﺀ ﺍﻹﻧﺴــﺎﻥ ﻭﻫﻮ‬ ‫ﻳﻈﻦ ﻧﻔﺴــﻪ ﺃﻧﹼﻪ ﺃﻭﻟﻰ ﻣﻨﻪ‪،‬‬ ‫ﻋﻠــﻰ ﺍﻟﺘﻔﻜﻴــﺮ ﻭﺍﻟﻌﻤــﻞ ﻭﻋﻠـــﻰ ﺍﻟﺘﻤﻴﻴﺰ ﺑﲔ‬
‫ﺃﺭﺿﻪ ﻣــﻊ ﺃﻧﻪ ﻛﺎﻥ ﹼ‬
‫ﺍﻷﺭﺽ ﺇﻻ ﺃﻧﹼﻬﺎ ﺗﻌﻴﺶ ﻓﻲ ﺃﺑﻌﺎﺩ ﻣﺨﺘﻠﻔﺔ‬ ‫ﻃﺮﻳﻘﻲ ﺍﳋﻴﺮ ﻭﺍﻟﺸﺮ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪ ) :‬ﻟﹶ ﹶﻘ ﹾﺪ ﹶﻋﻠﹺ ﹶﻤ ﹾﺖ‬
‫ﺍﳉﻦ‪ ،‬ﻓﻬﺆﻻﺀ‬
‫ﺍﻟﺸﻴﻄﺎﻥ ﻭﺃﺗﺒﺎﻋﻪ ﻭﻫﻢ ﻣﻦ ﺟﻨﺲ ﹼ‬ ‫ﻓﺎﻧﺒﺮﻯ ﻣﺴــﺘﺨﺪﻣﺎ ﻣﺎ ﻳﺴــﺘﻄﻴﻌﻪ ﻣﻦ ﻭﺳﺎﺋﻞ‬
‫ﺟﻤﻴﻌﺎ ﻣﺴــ ﹼﻠﻄﻮﻥ ﻋﻠﻰ ﺑﻨــﻲ ﺁﺩﻡ ﻭﻗﺎﺩﺭﻭﻥ ﻋﻠﻰ‬
‫ﻋﻦ ﻋﺎﳌﻨﺎ ﻣﺎ ﻳﺠﻌﻞ ﻣﻦ ﺍﶈﺎﻝ ﻋﻠﻰ ﺍﻟﻨﺎﺱ‬
‫ﻭﺇﻣﻜﺎﻧﻴــﺎﺕ ﺑﻐﻴﺔ ﺇﻏﻮﺍﺀ ﺑﻨﻲ ﺁﺩﻡ ﻭﺗﻨﺤﻴﺘﻬﻢ ﻋﻦ‬ ‫ﻀ ﹸﺮﻭ ﹶﻥ ( )ﺍﻟﺼﺎﻓﺎﺕ‪ ،(١٥٨ :‬ﺃﻱ ﺃﻥ ﹼ‬
‫ﺍﳉﻦ‬ ‫ﹾﺍﳉﹺﻨ ﹸﱠــﺔ ﺇﹺﻧ ﹸﱠﻬ ﹾﻢ ﹶ ﹸﶈ ﹾ ﹶ‬

‫ﺍﻟﻌﺎﺩﻳﲔ ﺃﻥ ﻳﺸﺎﻫﺪﻭﻫﻢ ﺃﻭ ﻳﻠﺘﻘﻮﺍ ﺑﻬﻢ ﺃﻭ ﺗﺒﺪﻳﻞ ﺍﻷﺣﻮﺍﻝ ﻭﺍﳊﻠﻮﻝ ﻓﻲ ﺑﺪﻧﻪ‪ ،‬ﺑﻞ ﻭﳝﻜﻨﻬﻢ ﺃﻥ‬ ‫ﻭﺍﻟﺴﻌﺎﺩﺓ‪.‬ﻓﺎﳉﻦ ﻓﻲ‬
‫ﹼ‬ ‫ﻧﻴﻞ ﺍﳋﻴﺮﺍﺕ ﻭ ﲢﻘﻴﻖ ﺍﻟﻘﺮﺏ‬ ‫ﻋﻠﻰ ﻋﻠﻢ ﺑﺤﻘﻴﻘﺔ ﻭﻏﺎﻳﺔ ﻭﺟﻮﺩﻫﺎ ﻭﺃﻧﻬﺎ ﻣﻜ ﹼﻠﻔﺔ‬

‫ﻳﺤ ﹼﻮﻟﻮﺍ ﺍﳌﺮﺃﺓ ﺇﻟﻰ ﺭﺟﻞ ﻭﻳﺴﻜﻨﻮﺍ ﺍﳌﻨﺎﺯﻝ ﻭﻳﺨ ﹼﻮﻓﻮﺍ‬ ‫ﺍﻷﺻﻞ ﻛﺎﺋﻨﺎﺕ ﻻ ﺗﻌﺎﺩﻱ ﺍﻹﻧﺲ ﻭﻟﻴﺴــﺖ ﻣﻌﻨﻴﺔ ﻳﺴﻤﻌﻮﺍ ﺃﺣﺎﺩﻳﺜﻬﻢ‪.‬‬ ‫ﻭﺳﺘﺤﺎﺳﺐ ﲤﺎﻣﺎ ﻣﺜﻞ ﺍﻹﻧﺲ‪ ،‬ﻭﻗﺪ ﺑ ﹼﻴﻨﺖ ﺍﻵﻳﺎﺕ‬

‫ﺃﺻﺤﺎﺑﻬﺎ‪ ،‬ﻫﺬﺍ ﻭﻣﺜﻠﻪ ﻣﻦ ﺍﻷﻓﻜﺎﺭ ﻳﻜﺜﺮ ﺗﺪﺍﻭﻟﻬﺎ‬ ‫ﺑﻬــﻢ‪ ،‬ﺇﻻ ﺇﺑﻠﻴﺲ ﻭﺟﻨﻮﺩﻩ ﻣﻦ ﺷــﻴﺎﻃﲔ ﺍﳉﻦ ﺑﻞ‬ ‫ﺃﻳﻀــﺎ ﺃﻧﹼﻬﻢ ﻣﺄﻣــﻮﺭﻭﻥ ﺑﺎﻹﳝــﺎﻥ ﻭﺍﻟﻌﺒــﺎﺩﺓ‪ ،‬ﻗﺎﻝ‬

‫ﺑﲔ ﺍﻟﻨﺎﺱ ﻟﺪﺭﺟﺔ ﺗﺘﺤ ﹼﻮﻝ ﻓﻴﻬﺎ ﺗﻠﻚ ﺍﻷﻓﻜﺎﺭ ﺇﻟﻰ‬ ‫ﻭﺟﻨﻮﺩﻩ ﻣﻦ ﺷــﻴﺎﻃﲔ ﺍﻹﻧﺲ‪ ،‬ﻭﻗﺪ ﺷﺮﺡ ﺍﻟﻘﺮﺁﻥ‬ ‫ﻧﺲ ﺇﹺﻻ ﱠ ﻟﹺ ﹶﻴ ﹾﻌ ﹸﺒ ﹸﺪﻭﻥ(‬ ‫ﺗﻌﺎﻟﻰ‪ ) :‬ﻭﹶ ﹶﻣﺎ ﺧﹶ ﻠﹶﻘ ﹸ‬
‫ﹾﺖ ﹾﺍﳉﹺ ﱠﻦ ﻭﹶﺍﻹ ﹺ ﹶ‬
‫ﺩﻳﻦ ﻭﻋﻘﻴﺪﺓ‪ ،‬ﻭﺗﺴــﺮﻱ ﻫﺬﻩ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻔﺎﺳــﺪﺓ‬ ‫ﻣﻔﺼﻠﺔ‬ ‫ﺍﻟﻜﺮﱘ ﻫــﺬﻩ ﺍﻟﻌﻼﻗﺔ ﻭﺃﻭﺿﺢ ﺑﺼــﻮﺭﺓ‬ ‫ﻭﻧﺰﻟﺖ ﺳــﻮﺭﺓ ﻛﺎﻣﻠﺔ ﺑﺎﺳــﻤﻬﻢ‬ ‫)ﺍﻟﺬﺍﺭﻳﺎﺕ‪،(٥٦:‬‬
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‫ﻭﺗﻨﺴــﺐ ﺇﻟــﻰ ﺍﻟﺪﻳــﻦ ﺧﺎﺻــﺔ ﺣﲔ ﻳﺆﻣــﻦ ﺑﻬﺎ‬ ‫ﻭﺑــﲔ ﺃ ﹼﻥ ﻫــﺬﻩ ﺍﻟﻌﻼﻗــﺔ‬ ‫ﻋﺪﺍﻭﺗــﻪ ﻵﺩﻡ ﻭﺑﻨﻴــﻪ‪،‬‬ ‫ﺫﻛــﺮﺕ ﻋﻨﻬــﻢ ﺗﻔﺎﺻﻴــﻞ ﻛﺜﻴــﺮﺓ ﻣﻨﻬــﺎ ﺃﻧﻬﻢ‬
‫ﹼ‬
‫ﻭﻳﺤﻜــﻢ ﺑﺼﺤﺘﻬﺎ ﺭﺟــﺎﻻﺕ ﺍﻟﺪﻳــﻦ ﻭﺍﻟﻘﺎﺋﻤﻮﻥ‬ ‫ﻋﻠــﻰ ﻗﺪﻣﻬــﺎ ﻭﺍﻣﺘﺪﺍﺩﻫﺎ ﻋﺒﺮ ﺍﻟﺘﺎﺭﻳــﺦ ﺍﻟﻄﻮﻳﻞ‬ ‫ﺃﺻﻨــﺎﻑ ﻓﻤﻨﻬﻢ ﺍﳌﺴــﻠﻢ ﻭﻣﻨﻬــﻢ ﺍﻟﻜﺎﻓﺮ‪ ،‬ﻭﺃ ﹼﻥ‬

‫ﻋﻠﻴــﻪ‪ ،‬ﻭﺣﲔ ﺗﻜﻮﻥ ﻣــﺎﺩﺓ ﻟﻼﻧﺘﻔﺎﻉ ﺍﳌــﺎﺩﻱ ﻭﻏﻴﺮ‬ ‫ﺗﺘﻌﺪﻯ ﺍﻟﻮﺳﺎﻭﺱ ﻭﺍﳋﺪﺍﻉ‬ ‫ﻟﻺﻧﺴــﺎﻧﻴﺔ ﺇﻻ ﺃﻧﹼﻬﺎ ﻻ‬ ‫ﻣﻦ ﺃﺳﻠﻢ ﷲ ﻓﻘﺪ ﺃﺩﺭﻙ ﺳﺒﻴﻞ ﺍﻟﺮﺷﺪ ﻭﺍﻟﻨﺠﺎﺓ‬
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‫ﺍﳌﺎﺩﻱ‪.‬‬ ‫ﻭﺍﻻﺣﺘﻴــﺎﻝ ﻭﺍﻟﺘﻐﺮﻳﺮ‪ ،‬ﻓﺈﺑﻠﻴــﺲ ﻻ ﳝﻠﻚ ﺍﻟﻬﻴﻤﻨﺔ‬ ‫ﻭﻣــﻦ ﺃﻋــﺮﺽ ﻭﻛﻔﺮ ﻓــﺈﻥ ﻣﺼﻴﺮﻩ ﺇﻟــﻰ ﺟﻬﻨﻢ‪،‬‬

‫ﺍﳉﻦ‬
‫ﲢﺪﺙ ﻓﻲ ﻣﻮﺍﺿﻊ ﻛﺜﻴﺮﺓ ﻋﻦ ﹼ‬
‫ﺍﻟﻘــﺮﺁﻥ ﺍﻟﻜﺮﱘ ﹼ‬ ‫ﺍﻟﻘﺎﻫــﺮﺓ ﻭﺍﻟﺴــﻴﻄﺮﺓ ﺍﳌﻄﻠﻘــﺔ ﻋﻠﻰ ﺍﻹﻧﺴــﺎﻥ‬ ‫ﲢﻘﻴﻘــﺎ ﻟﻘﻮﻟــﻪ ﺗﻌﺎﻟــﻰ‪ ) :‬ﻷ ﹶ ﹾﻣﻸﹶ ﱠﻥ ﹶﺟ ﹶﻬﻨ ﹶ‬
‫ﱠــﻢ ﹺﻣ ﹾﻦ‬

‫ﺇﻻ ﺃﻧﹼــﻪ ﻟﻢ ﻳﺜﺒﺖ ﻣﻦ ﺧﻼﻝ ﺁﻳﺎﺗــﻪ ﺃﻧﹼﻬﻢ ﳝﻜﻦ ﺃﻥ‬ ‫ﻟﺬﻟﻚ ﻓــﺈ ﹼﻥ ﺿﺤﺎﻳﺎﻩ ﻫﻢ ﳑﻦ ﺿﻌــﻒ ﺍﻹﳝﺎﻥ ﻓﻲ‬ ‫‪.(١٣‬‬ ‫()ﻳﻮﺳﻒ‪:‬‬ ‫ﱠﺎﺱ ﺃ ﹶ ﹾﺟ ﹶﻤ ﹺﻌ ﹶ‬
‫ﲔ‬ ‫ﹾﺍﳉﹺ ﱠﻨ ﹺﺔ ﻭﹶﺍﻟﻨ ﹺ‬
‫ﻳﺘﻠ ﹼﺒﺴﻮﺍ ﻓﻲ ﺑﺪﻥ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﺣﺘﻰ ﺍﻟﺸﻴﻄﺎﻥ‬ ‫ﻗﻠﻮﺑﻬــﻢ ﻭﺍﳌﻨﻄــﻖ ﻓﻲ ﻋﻘﻮﻟﻬــﻢ ﻭﺍﻷﺧﻼﻕ ﻓﻲ‬ ‫ﺍﳉﻦ ﺣﺴــﺐ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜــﺮﱘ ﻣﺨﻠﻮﻗﺎﺕ ﻣﻮﺟﻮﺩﺓ‬
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‫ﻣﻌﻨﺎ ﻋﻠــﻰ ﻫﺬﻩ ﺍﻷﺭﺽ ﺇﻻ ﺃﻧﹼﻬﺎ ﺗﻌﻴﺶ ﻓﻲ ﺃﺑﻌﺎﺩ‬

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‫ﻭﻛﻞ ﻣﻨﻬﻤﺎ ﻣﺤﺎﺳــﺐ ﻣﺤﻤﺪﺍ ﹰ )ﺹ( ﺑﺎﻻﺳــﺘﻌﺎﺫﺓ ﻣﻨﻬــﺎ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪ :‬ﺩﺍﺋﻤﲔ ﻭﺟﻠﺐ ﺁﺧﺮﻳﻦ ﻣﻦ ﻭﺭﺍﺀﻫﻢ‪ ،‬ﻓﺘﺴﻮﺩ ﺛﻘﺎﻓﺔ‬ ‫ﻧﺎﺭﻱ‪ ،‬ﹼ‬
‫ﺃﻣﺎ ﺍﳉﻨﹼــﻲ ﻓﻜﺎﺋﻦ ﹼ‬ ‫ﺇﺫﺍ ﺃﺣﺪﻫﻤــﺎ ﻳﺤﻴــﻂ ﺑﺎﻵﺧﺮ ﻭﻳﺤﺼﻨﹼــﻪ ﻭﻳﻌﻴﻨﻪ‬ ‫ﺍﻟــﺬﻱ ﻭﻗﻒ ﻣﻨﺬ ﺍﻟﻴﻮﻡ ﺍﻷﻭﻝ ﻟﻺﻧﺴــﺎﻧﻴﺔ ﻣﻮﻗﻒ‬
‫ﲔ * ﺍﳉﻬﻞ ﻭﺍﻟﻈﻼﻡ ﻭﺍﻟﺸــﻴﺎﻃﲔ ﻭﺍﻟﻌﻔﺎﺭﻳﺖ‪ ،‬ﺛﻘﺎﻓﺔ‬ ‫ﺎﻃ ﹺ‬ ‫ﹶﺍﺕ ﱠ‬
‫ﺍﻟﺸ ﹶﻴ ﹺ‬ ‫ﻳﻘﺪﻣﻪ ﻣﻦ ) ﻭﹶ ﹸﻗ ﹾﻞ ﺭ ﹶ ﱢﺏ ﺃ ﹶ ﹸﻋﻮﺫﹸ ﺑ ﹺ ﹶﻚ ﹺﻣ ﹾﻦ ﹶﻫ ﹶﻤﺰ ﹺ‬ ‫ﻭﻓــﻖ ﻧﻈﺎﻡ ﺇﻟﻬﻲ ﻋﺎﺩﻝ ﺣﺴــﺐ ﻣــﺎ ﹼ‬ ‫ﺳــﺪ ﻭﺗﻐﻄﻴﺔ ﺣﺎﺟﺎﺗــﻪ ﺍﳌﺎﺩﻳــﺔ ﻭﺍﳌﻌﻨﻮﻳﺔ‬
‫ﹼ‬ ‫ﻓــﻲ‬ ‫ﺍﳌﻌــﺎﺩﻱ ﺍﳌﺘﺮﺑــﺺ‪ ،‬ﻋ ﹼﺮﻓﻨــﺎ ﺍﻟﻘﺮﺁﻥ ﺣــﺪﻭﺩ ﺗﺄﺛﻴﺮﻩ‬
‫ﻭﻥ ()ﺍﳌﺆﻣﻨــﻮﻥ‪ ،(٩٨_٩٧ :‬ﺍﻷﻃﻔــﺎﻝ ﺍﳌﺮﻋﻮﺑﲔ ﺑﺤﻜﺎﻳــﺎﺕ ﺍﻟﻌﺠﺎﺋﺰ‪ ،‬ﻟﻨﺒﻘﻰ‬
‫ﻀــ ﹸﺮ ﹺ‬‫ــﻚ ﺭ ﹶ ﱢﺏ ﺃ ﹶ ﹾﻥ ﻳ ﹶ ﹾﺤ ﹸ‬
‫ﺃﻋﻤﺎﻝ ﻭﺑﺤﺴــﺐ ﻣﺎ ﺃﻭﺩﻉ ﻣــﻦ ﺇﻣﻜﺎﻧﻴﺎﺕ ﻭﻛ ﹼﻠﻒ ﻭﹶﺃ ﹶ ﹸﻋــﻮﺫﹸ ﺑ ﹺ ﹶ‬ ‫ﻭﺍﳉﺴﺪﻳﺔ ﻭﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﻟﻢ ﻳﺮﺩ ﻓﻲ‬ ‫ﻋﻠﻰ ﺑﻨــﻲ ﺁﺩﻡ ﻛﻤﺎ ﺑ ﹼﻴﻨﺎ ﺳــﺎﺑﻘﺎ‪ ،‬ﻭﻗﺪ ﻳﺴــﺘﺪﻝ‬
‫ﻓﻌﻠــﻰ ﻫﺬﺍ ﻧﺤــﻦ ﻣﻄﺎﻟﺒــﻮﻥ ﺑﺎﻻﺳــﺘﻌﺎﺫﺓ ﻣﻦ ﻣﺠﺘﻤﻌــﺎ ﹰ ﻣﺘﺨ ﹼﻠﻔــﺎ ﹰ ﻋﻦ ﺍﻹﳝﺎﻥ ﺑــﺎﷲ ﻭﻗﻮﺍﻧﻴﻨﻪ‬ ‫ﻣﻦ ﻣﺴﺌﻮﻟﻴﺎﺕ‪.‬‬ ‫ﺍﻵﻳﺎﺕ ﺃﺑﺪﺍ ﺃ ﹼﻥ ﺍﻟﺸــﻴﻄﺎﻥ ﻟﺒــﺎﺱ‪ ،‬ﻭﻟﻮ ﺃﺭﺍﺩ ﺍﻟﻘﺮﺁﻥ‬ ‫ﺍﻟﺒﻌﺾ ﺑﺂﻳﺔ ﺳــﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﻋﻠﻰ ﺇﻣﻜﺎﻧﻴﺔ ﺗﻠ ﹼﺒﺲ‬
‫ﺑﺎﳉــﻦ ﻭﺧﺮﺍﻓﺎﺗﻬﻢ ﻛﻤﺎ ﺫ ﹼﻡ‬ ‫ﹼ‬ ‫ﻭﺃﺳــﺒﺎﺑﻪ ﺇﻟﻰ ﺍﻹﳝﺎﻥ‬ ‫ﻫﻤﺰﺍﺕ ﺍﻟﺸــﻴﺎﻃﲔ ﻭﻧﻔﺜﻬﺎ ﻭﻧﻔﺨﻬــﺎ ﻭﺑﺎﻟﺘﺤﺮﺯ‬ ‫ﺗﻮﺟﻬﺖ ﺍﳉﻬﻮﺩ ﻟﺘﻌﺮﻳﻒ ﺍﻟﻨﺎﺱ ﺑﺎﻟﺸﻴﺎﻃﲔ‬
‫ﻭﻟﻮ ﹼ‬ ‫ﻓﻲ ﻫــﺬﻩ ﺍﻵﻳﺔ ﺃﻭ ﻏﻴﺮﻫﺎ ﺍﻟﺘﻠ ﹼﺒﺲ ﻻﺳــﺘﺨﺪﻣﻬﺎ‬ ‫ﺍﻟﺸــﻴﻄﺎﻥ ﻓﻲ ﺑﺪﻥ ﺍﻹﻧﺴــﺎﻥ‪ ،‬ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪:‬‬
‫ــﻢ‬ ‫ﺗﻌﺎﻟــﻰ )ﺑ ﹶ ﹾ‬
‫ــﻞ ﹶﻛﺎﻧﹸــﻮﺍ ﻳ ﹶ ﹾﻌ ﹸﺒــ ﹸﺪﻭ ﹶﻥ ﹾﺍﳉﹺــ ﱠﻦ ﺃ ﹶ ﹾﻛ ﹶﺜ ﹸﺮ ﹸﻫ ﹾ‬ ‫ﻣــﻦ ﺣﻀﻮﺭﻫــﺎ‪ ،‬ﻭﻣﻄﺎﻟﺒﻮﻥ ﻗﺒﻞ ﺫﻟــﻚ ﺑﺎﻣﺘﻼﻙ‬ ‫ﻭﺑﺄﻓﻌﺎﻟﻬــﻢ ﻭﻣﻜﺎﺋﺪﻫﻢ‪ ،‬ﻭﺗﻌﻠﻴﻤﻬﻢ ﺃﺳــﺎﻟﻴﺐ‬ ‫ﺇﻇﻬﺎﺭﺍ ﻟﻠﻤﻌﻨﻰ ﻭﺇﺑﻌﺎﺩﺍ ﻟﻠﺸﺒﻬﺔ‪.‬‬ ‫)ﺍﻟﱠ ﹺﺬﻳ ﹶﻦ ﻳﹶﺄ ﹾ ﹸﻛ ﹸﻠﻮ ﹶﻥ ﺍﻟﺮﱢﺑﹶﺎ ﻻ ﻳﹶﻘﹸﻮ ﹸﻣﻮ ﹶﻥ ﺇﹺﻻ ﱠ ﹶﻛ ﹶﻤﺎ ﻳﹶﻘﹸﻮ ﹸﻡ‬
‫ﻥ()ﺳﺒﺄ‪.(٤١:‬‬
‫ﹸﻣ ﹾﺆ ﹺﻣﻨﹸﻮ ﹶ‬ ‫ﺍﻟﺴــﻠﻄﺎﻥ ﺍﻟﺬﻱ ﳝﻨﻌﻬﻢ ﻣﻦ ﺇﳊﺎﻕ ﺍﻟﻀﺮﺭ ﺑﻨﺎ ﺃﻭ ﺑ ﹺ ﹺﻬ ﹾﻢ‬ ‫ﻣﻘﺎﻭﻣﺘﻬﻢ ﻭﻃﺮﺍﺋﻖ ﺩﺣﻀﻬﻢ‪ ،‬ﻟﻜﻨﹼﺎ ﻗﺪ ﺗﺨ ﹼﻠﺼﻨﺎ‬ ‫ﻳﻔﺴــﺮﻫﺎ ﺍﻟﺒﻌﺾ‬
‫ﺇﺫﻥ‪ ،‬ﻣﺎ ﻧﺴــﻤﻌﻪ ﻣﻦ ﺣﺎﻻﺕ ﹼ‬ ‫ﺲ ﺫﹶﻟﹺ ﹶﻚ ﺑﹺﺄﹶﻧ ﹸﱠﻬ ﹾﻢ‬ ‫ﺍﻟﺸ ﹾــﻴ ﹶ‬
‫ﻄﺎ ﹸﻥ ﹺﻣ ﹾﻦ ﹾﺍﳌ ﹶ ﱢ‬ ‫ﺍﻟﱠ ﹺﺬﻱ ﻳﹶﺘﹶﺨﹶ ﱠﺒ ﹸﻄ ﹸﻪ ﱠ‬
‫ﺗﻄﻬﺮ‬ ‫ﻧﻔﺴــﺎﻧﻲ ﺣﲔ ﻻ ﻧﺄﺑﻪ ﺑﺘﻬﺬﻳﺐ ﺑﺎﺧﺘﺼــﺎﺭ ﻧﺤــﻦ ﺑﺤﺎﺟﺔ ﺇﻟــﻰ ﻋﻤﻠﻴــﺎﺕ‬ ‫ﻣﺴﻨﺎ ﺑﺄﻱ ﺳﻮﺀ‬ ‫ﻧﻔﺴﺮ ﺑﻪ‬ ‫ﹶﻗﺎﻟﹸــﻮﺍ ﺇﳕﱠ ﹶﺎ ﺍﻟﹾﺒﻴﻊ ﻣ ﹾﺜ ﹸﻞ ﺍﻟﺮﺑﺎ ﻭﺃﹶﺣ ﱠﻞ ﱠ ﹸ‬
‫ﺍﷲ ﺍﻟﹾ ﹶﺒ ﹾﻴ ﹶﻊ ﻭﹶ ﹶﺣﺮﱠ ﹶﻡ‬
‫ﹼ‬ ‫ﹼ‬ ‫ﹼ‬ ‫ﻣﻦ ﺁﻓﺎﺕ ﻭﻭﻳﻼﺕ‪ ،‬ﻭﻟﻄﺮﻗﻨﺎ ﺃﺑﻮﺍﺏ ﺍﻟﻌﻠﻢ ﹼ‬ ‫ﺍﳉﻦ ﺃﻭ ﺍﻟﺸــﻴﺎﻃﲔ ﻫﻲ ﺃﺑﻌﺪ ﻣﺎ ﺗﻜﻮﻥ‬
‫ﻣﺲ ﹼ‬‫ﺃﻧﻬﺎ ﹼ‬ ‫ﱢﹶ ﹶ ﹶ‬ ‫ﹶﹾﹸ ﹺ‬ ‫ﹺ‬
‫ﻭﺍﺳــﻌﺔ ﻟﻠﺘﺨ ﹼﻠﺺ ﻣﻦ ﺍﻟﻔﻜــﺮ ﺍﳋﺮﺍﻓﻲ ﻭﻟﺘﻮﻓﻴﺮ‬ ‫ﺍﳊﻮﺍﺩﺙ‪ ،‬ﻭﻟﺘﻌﺎﻭﻧﹼﺎ ﻋﻠﻰ ﺍﻛﺘﺸﺎﻑ ﺷﻴﺎﻃﲔ ﺍﻹﻧﺲ ﻧﻔﻮﺳﻨﺎ‪.‬‬ ‫ﺍﳉــﻦ ﺃﻭ ﺣﻠﻮﻟﻬﻢ ﻓﻲ ﺍﻷﺑــﺪﺍﻥ‪ ،‬ﻭﻣﺎ‬
‫ﹼ‬ ‫ﻋــﻦ ﺗﻠ ﹼﺒــﺲ‬ ‫ﻈ ﹲﺔ ﹺﻣ ﹾﻦ ﺭﹶﺑ ﱢ ﹺﻪ ﹶﻓﺎﻧﺘ ﹶﹶﻬﻰ ﹶﻓﻠﹶ ﹸﻪ ﹶﻣﺎ‬ ‫ﺍﻟﺮﱢﺑﹶﺎ ﹶﻓ ﹶﻤ ﹾﻦ ﹶﺟﺎ ﹶﺀ ﹸﻩ ﹶﻣ ﹾﻮ ﹺﻋ ﹶ‬
‫ﺍﷲ ﻭ ﹶﻣ ﹾﻦ ﹶﻋﺎﺩﹶ ﹶﻓﺄﹸﻭﻟﹶﺌ ﹶﻚ ﺃﹶﺻﺤﺎﺏ ﺣﺎﺳــﻮﺑﻲ ﻳﺴــﻌﻰ ﻟﺘﺸــﻐﻴﻞ ﺑﺮﺍﻣﺠﻪ ﺍﳋﺎﺻﺔ‬ ‫ﱠ‬
‫ﻣﻨــﺎﺥ ﺛﻘﺎﻓﻲ ﻳﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻟﻌﺎﻟﻢ ﺑﻘﺪﺭ ﺃﻛﺒﺮ ﻣﻦ‬ ‫ﹼ‬
‫ﻭﻟﻌﻞ ﻣﻦ ﺃﺳــﻮﺃ ﺷــﻴﺎﻃﲔ ﺍﻹﻧﺲ‪ ،‬ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ‬ ‫ﺑﺎﳋﺼﻮﺹ ﻭﺍﳉﻦ‪ ،‬ﺍﻟﺬﻳﻦ ﺑﺎﻟﻔﻌﻞ ﻳﻨﺘﺸــﺮﻭﻥ ﻓﻲ‬ ‫ﻫــﻲ ﺇﻻ ﺃﻣﺮﺍﺽ ﻧﻔﺴــﻴﺔ ﺃﻭ ﺍﺿﻄﺮﺍﺑﺎﺕ ﻋﺼﺒﻴﺔ‬ ‫ﹾ ﹶ ﹸ‬ ‫ﹾ ﹺ‬ ‫ﻒ ﻭﹶﺃ ﹶ ﹾﻣ ﹸﺮ ﹸﻩ ﺇﹺﻟﹶﻰ ﹺ ﹶ‬ ‫ﺳﻠﹶ ﹶ‬ ‫ﹶ‬
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‫ﻴﻬﺎ ﺧﹶ ﺎﻟ ﹸﺪﻭ ﹶﻥ ()ﺍﻟﺒﻘﺮﺓ‪ ،(٢٧٥ :‬ﺇﻻ ﺃ ﹼﻥ ﺍﻵﻳﺔ ﻟﻠﺴــﻴﻄﺮﺓ ﻋﻠﻰ ﻓﻌﺎﻟﻴــﺎﺕ ﺍﻟﺪﻣﺎﻍ‪ ،‬ﻓــﺈﻥ ﲤﻜﻦ‬
‫ﺍﻟﺜﻘﺔ ﻭﺍﻷﻣﺎﻥ ﻭﺍﳌﻮﺿﻮﻋﻴﺔ ﻭﺍﻟﻌﻘﻼﻧﻴﺔ‪.‬‬ ‫ﺑﺠﺪ ﻭﺇﺧﻼﺹ ﻭ ﻋﻠﻰ ﻛﺎﻓﺔ ﻳﹸﺤﺎﻭﻟــﻮﻥ ﺇﻗﻨﺎﻋﻨــﺎ ﺑﺘﻠ ﹼﺒــﺲ ﺍﻟﻌﻔﺎﺭﻳــﺖ ﻓﻴﻨــﺎ‪،‬‬ ‫ﹼ‬
‫ﻛﻞ ﻣــﻜﺎﻥ ﻭﻳﻌﻤﻠﻮﻥ ﹼ‬ ‫ﻳﻨﺒﻐﻲ ﺗﺸــﺨﻴﺼﻬﺎ ﻣﻦ ﻗﺒﻞ ﺃﻃﺒﺎﺀ ﻧﻔﺴﺎﻧﻴﲔ‬ ‫ﹺ‬ ‫ﺍﻟﻨﱠــﺎﺭ ﹺ ﹸﻫ ﹾﻢ ﹺﻓ ﹶ‬
‫ﺍﳌﺴــﺘﻮﻳﺎﺕ ﻟﻺﻳﻘﺎﻉ ﹼ‬
‫ﺑﻜﻞ ﺇﻧﺴــﺎﻥ‪ ،‬ﻟﻢ ﻳﻴﺄﺳــﻮﺍ ﻭﺧﺪﺍﻋﻨــﺎ ﺑﺎﺳــﻢ ﺍﻟﺪﻳــﻦ ﻭﺍﻟﻘــﺮﺁﻥ‪ ،‬ﻟﺘﺤﺼﻴــﻞ‬ ‫ﺗﺮﺑﻮﻳــﲔ‪ ،‬ﻭﻏﺎﻟﺒــﺎ ﻣﺎ ﺗﺮﺟﻊ ﺇﻟﻰ ﻣــﺮﺽ ﺍﻟﺼﺮﻉ ﺃﻭ‬ ‫ﺗﺼﻒ ﺍﻟﺬﻳﻦ ﻳﺸــﺘﻐﻠﻮﻥ ﺑﺎﻟﺮﺑــﺎ ﻭﺑﺎﻟﺘﺤﺪﻳﺪ ﻓﻲ ﺍﻟﺸــﻴﻄﺎﻥ ﻣﻦ ﺍﻟﻌﻘﻞ ﻭﺻﺎﺭ ﻣﺘﺤﻜﻤﺎ ﻓﻴﻪ ﻓﺈ ﹼﻥ‬

‫ﻣــﻦ ﺍﻹﻳﻘﺎﻉ ﺣﺘــﻰ ﺑﺎﻷﻧﺒﻴﺎﺀ ﺑﺮﻏــﻢ ﻣﻦ ﻋﻠﻤﻬﻢ ﺍﻟﺜﺮﺍﺀ ﻋﻠﻰ ﺣﺴــﺎﺏ ﺍﳌﺴــﺎﻛﲔ ﺑﻌﻤﻠ ﹼﻴﺎﺕ ﺩﺟﻞ‬ ‫ﻧﺘﻴﺠــﺔ ﺧﻠــﻞ ﻓﻲ ﻧﻈــﺎﻡ ﺍﻟﻬﺮﻣﻮﻧــﺎﺕ‪ ،‬ﻭﻻ ﻳﺒﺪﻭ‬ ‫ﺍﻟﺸــﺨﺺ ﻳﺼﺒﺢ ﻣﺘﺨﺒﻄﺎ ﻓﻲ ﺃﻗﻮﺍﻟﻪ ﻭﺃﻓﻌﺎﻟﻪ‬ ‫ﺗﻮﺟﻪ(‬
‫ﻋﻤــﻞ ﺃﻭ ﹼ‬
‫ﹴ‬ ‫ﻷﻱ‬
‫ﻗﻴﺎﻣﻬــﻢ )ﺃﻱ ﺍﻧﺒﻌﺎﺛﻬــﻢ ﹼ‬
‫ﺍﳉــﻦ ﻣــﻦ ﺃﺑﺪﺍﻧﻬــﻢ ﻭﺳــﻠﺐ ﺇﳝﺎﻧﻬــﻢ‬
‫ﹼ‬ ‫ﺑﺎﺗﺼﺎﻟﻬﻢ ﺑﺎﻟﺴــﻤﺎﺀ‪ ،‬ﻗــﺎﻝ ﺗﻌﺎﻟــﻰ‪) :‬ﻭﹶ ﹶﻛ ﹶﺬﻟﹺ ﹶﻚ ﺇﺧــﺮﺍﺝ‬ ‫ﻏﺮﻳﺒــﺎ ﺃﻥ ﺑﻌــﺾ ﺍﻟﺘﺸــﻨﺠﺎﺕ ﻭﻓﻘــﺪﺍﻥ ﺍﻟﺘﻮﺍﺯﻥ‬ ‫ﻭﺭﺩﻭﺩ ﻓﻌﻠــﻪ‪ ،‬ﻭﻋﻼﻣﺔ ﺍﻟﺘﺨ ﹼﺒﻂ ﻋﺪﻡ ﺍﻹﺣﺴــﺎﺱ‬ ‫ﺑﺤﺎﻝ ﺍﻟﺬﻱ ﻳﻘﻮﻡ ﻭﻗﺪ ﺗﺨﺒﻄﻪ ﺍﻟﺸﻴﻄﺎﻥ ﺑﺴﺒﺐ‬
‫ﻧﺲ ﻭﹶ ﹾﺍﳉﹺ ﱢﻦ( ﺑــﺎﷲ ﻭﺗﺴــﻄﻴﺢ ﻋﻘﻮﻟﻬــﻢ ﹼ‬
‫ﻭﺩﺱ ﺍﳋﺮﺍﻓــﺎﺕ‬ ‫ﲔ ﺍﻹ ﹺ ﹺ‬
‫ﺎﻃ ﹶ‬ ‫ﹶﺟ ﹶﻌﻠﹾﻨﹶــﺎ ﻟﹺ ﹸﻜ ﱢﻞ ﻧ ﹺﹶﺒ ﱟﻲ ﹶﻋ ﹸﺪ ﹼﻭﺍ ﹰ ﹶ‬
‫ﺷــ ﹶﻴ ﹺ‬ ‫ﻭﺍﻟﺪﻭﺱ ﻋﻠﻰ ﻣﺸــﺎﻋﺮﻫﻢ ﻭﺣﻘﻮﻗﻬﻢ ﺍﻟﻌﺼﺒــﻲ ﺍﻟﺘﻲ ﺗﺼﻴﺐ ﺍﻹﻧﺴــﺎﻥ ﳝﻜﻦ ﺃﻥ ﺗﺆﺩﻱ‬ ‫ﹶ‬ ‫ﺍﳌﺲ‪ ،‬ﻭﺍﳌﺲ ﻫﻮ ﺟﺲ ﺍﻟﺸــﻲﺀ ﻭﻣﻼﻣﺴــﺘﻪ ﻓﻲ ﺑﺎﻵﺧﺮﻳﻦ‬
‫ﹼ‬ ‫ﹼ‬ ‫ﹼ‬
‫)ﺍﻷﻧﻌــﺎﻡ‪ ،(١١٢:‬ﻟﺬﻟﻚ ﻓﻘﺪ ﺃﻣﺮ ﺍﷲ ﺳــﺒﺤﺎﻧﻪ ﻧﺒﻴﻪ ﻓــﻲ ﺃﺫﻫﺎﻧﻬــﻢ ﻭﺃﺩﻳﺎﻧﻬﻢ ﻟﺘﺤﻮﻳﻠﻬــﻢ ﺇﻟﻰ ﺯﺑﺎﺋﻦ‬ ‫ﺍﳌﺲ ﻣﺎ ﻫﻮ ﻣﺎﺩﻱ ﺑﺤﺴﺐ ﻭﺁﻣﺎﻟﻬــﻢ ﻭﺁﻻﻣﻬــﻢ‪ ،‬ﻭﺍﻟﻌﻤــﻰ ﻋﻦ ﺇﻓﺴــﺎﺩﻫﻢ ﻓــﻲ ﺑﻌﺾ ﺍﻷﺣﻴــﺎﻥ ﺇﻟﻰ ﺇﺻﺪﺍﺭ ﺣــﺮﻛﺎﺕ ﻏﺮﻳﺒﺔ‬‫ﺣﺪﻭﺩﻩ ﺍﳋﺎﺭﺟﻴﺔ‪ ،‬ﻭﻣﻦ ﹼ‬
‫ﻛﻤــﺲ ﺟﺴــﺪ ﺍﳌﻤــﺎﺭﺱ ﺑﺎﳋﺎﺭﺝ‪ ،‬ﻟﺬﻟــﻚ ﻗﺎﻟﺖ ﺁﻳــﺔ ﺍﻷﻋﺮﺍﻑ ﺃﻥ ﻭﺇﻟﻰ ﺻﺮﺍﺥ ﻭﻣﺎ ﺇﻟﻴﻬﺎ ﻣﻦ ﺃﺷﻜﺎﻝ ﺍﻟﺘﻐﻴﻴﺮﺍﺕ ﻓﻲ‬
‫ﹼ‬ ‫ﺍﳌــﺎﺱ ﻭﺍﳌﻤﺴــﻮﺱ‪،‬‬
‫ﹼ‬ ‫ﻃﺒﻴﻌــﺔ‬
‫ﺍﻟﺮﺟﻞ )ﻛﺬﻛﺮ( ﺟﺴــﺪ ﺍﳌــﺮﺃﺓ )ﻛﺄﻧﺜﻰ( ﻟﻴﻌﻨﻲ ﻣﻦ ﻳﺘﺤﻠــﻰ ﺑﺎﻟﺘﻘﻮﻯ ﻭﺍﻟﻮﻋــﻲ )ﺗﺬﻛﺮﻭﺍ( ﻓﺈﻧﻪ ﺍﻟﺼﻮﺕ ﻭﺍﻟﺸــﺨﺼﻴﺔ‪ .‬ﻭﺃﻣﺎ ﻣــﺎ ﻳﻌﺮﻑ ﺑﺎﻟﺒﻴﻮﺕ‬
‫ﺍﳌﺴﻜﻮﻧﺔ ﻓﻠﻴﺴــﺖ ﺇﻻ ﺗﺼ ﹼﻮﺭﺍﺕ ﻭﺭﻭﺍﻳﺎﺕ ﻳﺮﻭﻳﻬﺎ‬ ‫ﳝﻜﻦ ﺃﻥ ﻳﺒﺼﺮ ﺣﺎﻟﻪ ﻭﻳﻌﻴﻪ)ﻓﺈﺫﺍ ﻫﻢ ﻣﺒﺼﺮﻭﻥ(‪،‬‬
‫ﺍﳌﻌﺎﺷــﺮﺓ ﺍﳉﻨﺴــﻴﺔ ﻗــﺎﻝ ﺗﻌﺎﻟــﻰ‪ ) :‬ﹶﻓﺘ ﹾﹶﺤﺮﹺﻳــ ﹸﺮ‬
‫ﺍﻟﺒﻴﻮﺕ ﺍﳌﺴﻜﻮﻧﺔ ﻟﻴﺴﺖ ﺇﻻ ﺗﺼ ﹼﻮﺭﺍﺕ ﻭﺭﻭﺍﻳﺎﺕ ﻳﺮﻭﻳﻬﺎ ﺫﻭﻭ‬ ‫ﹼ‬
‫ﺎﺳــﺎ()ﺍ‪‬ﺎﺩﻟﺔ‪ ،(٣:‬ﻭﻣﻨــﻪ ﻭﺍﻟﺸــﻴﻄﺎﻥ ﺣﲔ ﻳﺘﻤﻜــﻦ ﻣﻦ ﻋﻘﻞ ﺍﻹﻧﺴــﺎﻥ‪ ،‬ﺫﻭﻭ ﻧﻔﻮﺱ ﺧﺼﺒــﺔ ﺍﳋﻴﺎﻝ ﻣﻠﻴﺌﺔ ﺑﺎﳋﻮﻑ ﺑﻌﻴﺪﺓ‬ ‫ــﻞ ﺃ ﹶ ﹾﻥ ﻳ ﹶ ﹶﺘ ﹶﻤ ﱠ‬
‫ﺭ ﹶ ﹶﻗ ﹶﺒــ ﹴﺔ ﹺﻣــ ﹾﻦ ﹶﻗ ﹾﺒ ﹺ‬
‫ﻧﻔﻮﺱ ﺧﺼﺒﺔ ﺍﳋﻴﺎﻝ ﻣﻠﻴﺌﺔ ﺑﺎﳋﻮﻑ ﺑﻌﻴﺪﺓ ﻋﻦ ﺍﳌﻨﻄﻖ‬
‫ﻭﻣﺲ ﺍﳊﺴــﻨﺔ ﻳﹸﻌﻤﻴﻪ ﻋــﻦ ﺭﺅﻳﺔ ﻏﻴﺮ ﻧﻔﺴــﻪ‪ ،‬ﻓﻴﺒــﺪﺃ ﺑﺘﺤﻔﻴﺰ ﻋﻦ ﺍﳌﻨﻄﻖ ﺍﻟﻌﻠﻤﻲ‪ ،‬ﻭﺍﻵﺧﺮﻭﻥ ﻳﺘﻌﺎﻃﻔﻮﻥ ﻣﻌﻬﺎ‬ ‫ﹼ‬ ‫ﻛﻤــﺲ ﺍﻟﻀﺮ‬
‫ﹼ‬ ‫ﻣﺎ ﻫــﻮ ﻣﻌﻨــﻮﻱ‬
‫ﻓﻴﺼﺪﻗﻮﻧﻬﺎ‬
‫ﹼ‬ ‫ﺍﻟﻌﻠﻤﻲ‪ ،‬ﻭﺍﻵﺧﺮﻭﻥ ﻳﺘﻌﺎﻃﻔﻮﻥ ﻣﻌﻬﺎ‬ ‫ﻓﻴﺼﺪﻗﻮﻧﻬــﺎ ﻟﻀﻌــﻒ ﻣﻨﻄﻘﻬــﻢ ﻭﺍﺧﺘــﻼﻝ‬ ‫ﻭﺍﻟﺴــﻴﺌﺔ ﻟﻺﻧﺴﺎﻥ‪ ،‬ﻭﻫﻮ ﻣﺲ ﻣﻌﻨﻮﻱ ﻳﻘﻊ ﻋﻠﻰ ﺃﺷــﻜﺎﻝ ﺍﻟﺸــﻬﻮﺍﺕ ﻭﺍ‪‬ــﺎﻭﻑ ﻭﺍﻟﺮﻏﺒــﺎﺕ‪ ،‬ﻫﺬﻩ‬
‫ﹼ‬ ‫ﹼ‬
‫ﻟﻀﻌﻒ ﻣﻨﻄﻘﻬﻢ ﻭﺍﺧﺘﻼﻝ ﺇﳝﺎﻧﻬﻢ‪..‬‬ ‫ﺍﻹﻧﺴــﺎﻥ ﻭﻳﺘﺄ ﹼﺛﺮ ﺑﻪ ﺑﺤﺴــﺐ ﺩﺭﺟﺎﺕ ﺍﺳﺘﻌﺪﺍﺩﻩ ﺍﳊﺎﻟﺔ ﺗﺆﺩﻱ ﺇﻟﻰ ﻓﻘﺪﺍﻥ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺴﻴﻄﺮﺓ ﻋﻠﻰ ﺇﳝﺎﻧﻬــﻢ‪ .‬ﻣﻊ ﻋﺪﻡ ﺍﺳــﺘﺜﻨﺎﺋﻨﺎ ﺃﻧﹼﻬــﺎ ﻓﻲ ﺣﺎﻻﺕ‬
‫ﻣﺲ ﺍﻟﺸــﻴﻄﺎﻥ‪ ،‬ﻭ ﻳﻜﻮﻥ ﻣﻔﺘﺎﺡ ﺍﻟﺘﺤﻜﻢ )ﺍﻟﻜﻨﺘﺮﻭﻝ( ﻓﻲ ﻧﻔﺴﻪ ﻓﻴﺼﻞ ﻧــﺎﺩﺭﺓ ﺭﲟﺎ ﺗﻨﺘﻤــﻲ ﺇﻟــﻰ ﻋﺎﻟــﻢ ﺍﻷﺭﻭﺍﺡ )ﻧﻔﻮﺱ‬ ‫ﻭﻗﻮﺗﻪ ﻭﺛﻘﺎﻓﺘﻪ‪ ،‬ﻭﻣﻨﻪ ﹼ‬
‫ﺍﻟﺸــﻴﻄﺎﻥ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻺﻧﺴــﺎﻥ ﻛﻴﺎﻥ ﻏﻴﺮ ﻣﺎﺩﻱ‪ ،‬ﺇﻟﻰ ﺃﻟﻮﺍﻥ ﺍﻟﺘﺨﺒﻂ ﻭﺍﻟﻌﺸــﻮﺍﺋﻴﺔ ﻭﺍﻟﺴــﻴﺮ ﻋﻠﻰ ﺍﻷﻣﻮﺍﺕ( ﺍﻹﻧﺴــﻴﺔ ﻻ ﺍﳉﻨﻴﺔ‪ ،‬ﻭﺍﻟﺘﻲ ﺑﺈﻣﻜﺎﻥ ﺍﳌﺮﺀ‬
‫ﻣﺲ ﻏﻴﺮ ﻣﺎﺩﻱ ﻛﺬﻟﻚ‪ ،‬ﻏﻴــﺮ ﻫﺪﻯ‪ ،‬ﻭﺗﻠﻚ ﺑﺎﻟﻀﺒﻂ ﺣﺎﻟــﺔ ﺍﻟﺬﻳﻦ ﻳﺄﻛﻠﻮﻥ ﺃﻥ ﻳﺘﹼﺼﻞ ﺑﻬﺎ ﺃﺣﻴﺎﻧﺎ ﹰ ﻓﻲ ﺍﳌﻨﺎﻡ ﺃﻭ ﺣﺎﻝ ﺍﻟﺘﺠ ﹼﺮﺩ‪.‬‬ ‫ﻣﺲ ﺍﻟﺸــﻴﻄﺎﻥ ﻫﻮ ﹼ‬ ‫ﻓﺈﻥ ﹼ‬
‫ﺑﺎﻟﺘﻜﺴــﺐ ﺑﺎﻟﺮﺑﺎ ﻫﻮ ﻫﺎﺟﺴﻬﻢ ﻣﻊ ﺗﺴﻠﻴﻤﻨﺎ ﺃ ﹼﻥ ﺍﻟﺮﻭﺡ )ﺃﻱ ﺍﻟﻨﻔﺲ( ﻻ ﺗﺨﺮﺝ ﻣﻦ‬ ‫ﹼ‬ ‫ﻭﺍﻟﺸــﻴﻄﺎﻥ ﻣﻮﻛﻞ ﺑﺎﻟﻨﻔﺲ ﻻ ﺑﺎﻟﺒﺪﻥ ﺍﻟﻄﻴﻨﻲ‪ ،‬ﺍﻟﺮﺑﺎ‪ ،‬ﻓﺎﻟﺮﻏﺒﺔ‬
‫ﻣﺤﻔﺰﻫﻢ ﻭﻣﺴﺘﻔﺰﹼﻫﻢ ﻭﻫﻮ ﻣﺪﺍﺭ ﺣﺮﻛﺘﻬﻢ ﺑــﺪﻥ ﺻﺎﺣﺒﻬﺎ ﺇﻻ ﺣﲔ ﺍﳌﻮﺕ ﻭﻟﻴــﺲ ﻟﻠﻨﻔﺲ ﺇﻻﹼ‬ ‫ﹼ‬ ‫ﻓﻤﺴــﻪ ﻳﺘﻤ ﹼﺜﻞ ﺣﺎﻝ ﺣﺪﻳــﺚ ﺍﻟﻨﻔﺲ ﻓﻲ ﻗﺪﺭﺗﻪ ﻭﻫﻮ‬
‫ﱡ‬
‫ﺃﻱ ﻣﺤﻔــﻞ ﻭﺇﻥ ﻗﻞﹼ‬‫ﻋﻠــﻰ ﲢﺮﻳﻚ ﻧﻮﺯﺍﻉ ﺍﻟﻨﻔﺲ ﻭﺷــﺮﻭﺭﻫﺎ‪ ،‬ﻟﺬﻟﻚ ﻣﻦ ﻭﻋﻤﻠﻬــﻢ ﻭﻗﻴﺎﻣﻬــﻢ ﻓــﻲ ﹼ‬
‫ﺍﳋﺎﺹ ﺑﻬﺎ ﻭﺍﻟﺸﻔﺮﺓ ﺍﳉﻴﻨ ﹼﻴﺔ ﺍﳌﻨﺎﺳﺐ ﻟﻬﺎ‬ ‫ﹼ‬ ‫ﺑﺪﻧﻬﺎ‬
‫ﻳﻔﻜﺮﻭﻥ ﻛﻴﻒ ﻳﺴﺘﺠﻠﺒﻮﻥ ﺍﳌﻨﺎﻓﻊ ﻟﻬﻢ‬ ‫ﺷــﺄﻧﻪ‪ ،‬ﹼ‬
‫ﻓﺜﻤﺔ ﺃﺳﺌﻠﺔ ﻛﺜﻴﺮﺓ ﻻ ﲡﺪ‬ ‫ﻭﻳﺴﺘﺤﻴﻞ ﻏﻴﺮ ﻫﺬﺍ‪ .‬ﹼ‬ ‫ﻣﺲ ﺍﻟﺸــﻴﻄﺎﻥ‬ ‫ﻳﺼﺪ ﹼ‬ ‫ﹼ‬ ‫ﳝﺘﻠــﻚ ﺍﻟﺘﻘﻮﻯ ﳝﻜﻨﻪ ﺃﻥ‬
‫ﻳﺪﻋــﻰ ﺍﻟﺘﻠ ﹼﺒﺲ‪ ،‬ﻭﺍﳊﻘﻴﻘﺔ‬ ‫ﺑﺎﻟﺘﺬﻛﺮ ﺃﻱ ﺑﺎﻟﺮﺟﻮﻉ ﺇﻟﻰ ﺣﺎﻟﺔ ﺍﻟﻮﻋﻲ ﻭﺍﻟﺴﻴﻄﺮﺓ ﻓﻴﺘﺨ ﹼﺒﻄــﻮﻥ ﻓﻲ ﺍﻵﺧﺮﻳــﻦ ﻭﻳﺴــﺘﻨﻔﻌﻮﻥ ﻋﻠﻰ ﻟﻬﺎ ﺇﺟﺎﺑﺎﺕ ﻋﻨﺪ ﻣﻦ ﹼ‬ ‫ﹼ‬
‫ﻓﺎﳌﺲ ﺧــﺎﺹ ﺑﺎﻟﺸــﻴﺎﻃﲔ ﻭﻟﻴﺲ ﺃﻧﹼﻪ ﻣــﻦ ﺍﶈﺎﻝ ﻋﻠــﻰ ﺍﷲ ﻋ ﹼﺰ ﻭﺟﻞ ﺃﻥ ﻳﺤﺎﺳــﺐ‬ ‫ﹼ‬ ‫ﻋﻠــﻰ ﺍﻟﻌﻘﻞ ﻭﳉﻢ ﺍﻟﻨﻔﺲ‪) ،‬ﺇ ﱠﻥ ﺍﻟﱠﺬﻳــ ﹶﻦ ﺍﺗ ﱠ ﹶﻘﻮﺍ ﺇﺫﹶﺍ ﺣﻄﺎﻣﻬــﻢ‪،‬‬
‫ﹾ ﹺ‬ ‫ﹺ ﹺ‬
‫ﻭﺍﳌﺲ ﻛﺬﻟﻚ ﺃﺑﻌــﺪ ﻣﺎ ﻳﻜﻮﻥ ﻋﻦ ﺃﺣــﺪﺍ ﺑﺬﻧﺐ ﻏﻴــﺮﻩ‪ ،‬ﻓﻼ ﻳﺤﺎﺳــﺐ ﺍﻟﻄﻔﻞ ﺑﺬﻧﺐ‬ ‫ﹼ‬ ‫ﺍﳉــﻦ‪،‬‬
‫ﹼ‬ ‫ﻄﺎﻥ ﺗ ﹶ ﹶﺬ ﱠﻛــﺮﻭﺍ ﹶﻓﺈﺫﹶﺍ ﻣﻄﻠﻖ‬
‫ﹸ ﹺ‬
‫ﻒ ﹺﻣــ ﹾﻦ ﱠ‬
‫ﺍﻟﺸــ ﹾﻴ ﹶ ﹺ‬ ‫ــﻬ ﹾﻢ ﹶﻃﺎﺋ ﹺ ﹲ‬
‫ﺴ ﹸ‬ ‫ﹶﻣ ﱠ‬
‫ﹼ‬
‫ﺍﳌﺲ ﻻ ﺗﺪﻝ ﺑﺄﻱ ﺣﺎﻝ ﻣﻦ ﺍﻷﺣﻮﺍﻝ ﺃﺑﻮﻳــﻪ‪ ،‬ﻭﻻ ﻳﺤﺎﺳــﺐ ﺍﻟﺒﺮﻱﺀ ﺑﺬﻧــﺐ ﺍﳉﺎﻧﻲ‪ ،‬ﻭﻣﻦ‬ ‫ﺼــ ﹸﺮﻭ ﹶﻥ ()ﺍﻷﻋــﺮﺍﻑ‪ .(٢٠١:‬ﻭﺍﻟﺘﻘﻮﻯ ﺭﻳﺎﺿﺔ ﺍﻟﺘﻠ ﹼﺒﺲ‪ ،‬ﻭﻟﻔﻆ ﹼ‬ ‫ﹸﻫ ﹾﻢ ﹸﻣ ﹾﺒ ﹺ‬
‫ﻓﻠﻜﻞ ﻣﺨﻠﻮﻕ ﻛﻴﺎﻧﻪ ﺍﳋﺎﺹ‬ ‫ﹼ‬ ‫ﻋﻠﻲ )ﻉ( )ﻭﺇﳕﹼ ﺎ ﻫﻲ ﻧﻔﺴﻲ ﻋﻠــﻰ ﺍﻟﺘﻠ ﹼﺒــﺲ‪ ،‬ﻓﺎﻟﺘﻠ ﹼﺒــﺲ ﺩﺧﻮﻝ ﺍﻟﺸــﻲﺀ ﻓﻲ ﺍﶈﺎﻝ ﺃﻳﻀﺎ ﺍﳊﻠــﻮﻝ‬ ‫ﺍﻟﻨﻔﺲ ﻻ ﻏﻴﺮ‪ ،‬ﻗﺎﻝ‪ :‬ﹼ‬
‫ﺍﻟﺸﻲﺀ‪ ،‬ﻭﻗﺪ ﺫﻛﺮ ﺍﻟﻘﺮﺁﻥ ﺃ ﹼﻥ ﺍﻟﺘﻘﻮﻯ ﻟﺒﺎﺱ ﻛﻮﻧﻬﺎ ﺑﻪ ﻭﺍﳌﺴﺌﻮﻝ ﻋﻨﻪ‪ ،‬ﻭﺍﻹﻧﺴﺎﻥ ﻛﺎﺋﻦ ﺭﻭﺣﺎﻧﻲ‪ ،‬ﻣ ﹼﻴﺰﻩ‬ ‫ﺃﺭﻭﺿﻬﺎ ﺑﺎﻟﺘﻘﻮﻯ(‪.‬‬
‫ﲤﻜﻦ ﻣﻨﻪ ﺣﺎﻛﻤــﺔ ﻋﻠــﻰ ﺻﺎﺣﺒﻬــﺎ ﲤﻨﻌﻪ ﻣــﻦ ﺍﳌﻮﺑﻘﺎﺕ‪ ،‬ﺍﳋﺎﻟــﻖ ﺑﻨﻔﺨﺔ ﺍﻟــﺮﻭﺡ‪ ،‬ﻭﺟﻌﻞ ﺭﻭﺣﻪ ﻣﺴــﺌﻮﻟﺔ‬ ‫ﺍﻵﻳﺔ ﻓﻲ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺗﻘﺪﻡ ﺻﻮﺭﺓ ﳌﻦ ﹼ‬
‫ﻭﲢﻜﻢ ﻓﻴﻪ‪ ،‬ﻓﺎﻟﺸﻴﻄﺎﻥ ﲟﺜﺎﺑﺔ ﻓﻴﺮﻭﺱ ﻭﺍﻟﺰﻭﺝ ﻟﺒــﺎﺱ ﻟﺰﻭﺟﺘﻪ ﻭﺍﻟﺰﻭﺟــﺔ ﻟﺒﺎﺱ ﻟﺰﻭﺟﻬﺎ‪ ،‬ﻋﻦ ﺍﳉﺴــﺪ‪ ،‬ﻛﻤﺎ ﺍﳉﺴــﺪ ﻣﺴــﺌﻮﻝ ﻋﻦ ﺍﻟﺮﻭﺡ‪،‬‬ ‫ﺍﻟﺸﻴﻄﺎﻥ ﹼ‬

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‫ﺍﶈﺒﺔ ﻭﺍﻟﻌﻄﺎﺀ ﻟﻸﺭﺽ ﻭﺃﻫﻠﻬﺎ ﻭﺍﳊﺮﺹ ﻋﻠﻰ‬ ‫ﻻﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﺃﺧﺮﻯ ﻣﻐﺎﻳﺮﺓ ﻟﺸﻌﺐ ﺃﻭ ﺃﻣﺔ ﻻ ﺗﺴﻌﻰ ﺇﻟﻰ‬
‫ﹼ‬ ‫"ﻣﺮﺳﻞ" ﻋﻠﻰ ﺟﻬﺎﺯ ﻣﻌﲔ‪،‬‬
‫ﺍﻟﻠﻐﺔ ﻭﺍﻟﺘﺮﺍﺙ ﻭﺍﻷﺧﻼﻕ ﻭﺍﻟﻌﻤﻞ ﻋﻠﻰ ﺇﻋﻤﺎﺭ‬ ‫ﺍﻟﺴﻼﻡ ﺑﻞ ﺗﺮﻳﺪ ﻓﺮﺽ ﻫﻴﻤﻨﺘﻬﺎ ﻋﻠﻰ ﹼ‬
‫ﻛﻞ ﻣﻦ‬ ‫ﺍﳉﻬﺎﺯ ﻣﻦ ﺧﺼﺎﺋﺼﻪ ﺍﻹﺭﺳﺎﻝ‪.‬‬
‫ﺍﻷﺭﺽ ﻻ ﺧﺮﺍﺑﻬﺎ‪ ،‬ﻛﻴﻒ ﺳﻤﺢ ﻟﻪ ﺃﻥ ﻳﺴﻠﺐ‬ ‫ﺗﻄﺎﻟﻬﻢ ﻳﺪﻫﺎ‪ ،‬ﻓﺤﲔ ﺗﻌﺘﺒﺮ ﻫﺬﻩ ﺍﻷﻣﺔ ﻧﻔﺴﻬﺎ‬ ‫ﺃﻥ ﻧﺴﺘﻌﻤﻞ ﻟﻐﺔ ﻭﺍﺿﺤﺔ ﻭﺩﻗﻴﻘﺔ‬ ‫‪٢-‬‬
‫ﺻﺎﺣﺒﺔ ﺍﻟﺴﻴﺎﺩﺓ ﻭﻟﻬﺎ ﺍﳊﻖ ﻓﻲ ﺗﺴﺨﻴﺮ ﻛﻞ ﻫﺬﺍ ﺍﳌﺼﻄﻠﺢ ﻛﻤﺎ ﻳﺴﻠﺐ ﺍﻷﺭﺽ ﻭﺧﻴﺮﺍﺗﻬﺎ‬ ‫ﺑﻌﻴﺪﺍ ﻋﻦ ﺍﻟﺘﺮﺍﺩﻑ ﻓﻲ ﺗﺼﻮﻳﺮ ﺍﳌﻔﻬﻮﻡ ﻭﻓﻲ‬
‫ﻭﻳﺪﻋﻲ ﻟﻨﻔﺴﻪ ﺍﻟﺼﻼﺡ‬
‫ﺻﻴﺎﻏﺔ ﺍﻟﺘﻌﺮﻳﻒ ﻭﻭﺿﻊ ﺍﳌﺼﻄﻠﺢ ﺣﺘﻰ ﻻ ﺇﻣﻜﺎﻧﺎﺕ ﺍﻵﺧﺮ ﳌﺼﺎﳊﻬﺎ ﻭﺇﻥ ﺩﺍﻓﻊ ﺍﻵﺧﺮ ﻋﻦ ﻭﻳﻌﻴﺚ ﻓﻴﻬﺎ ﻓﺴﺎﺩﺍ‪ ،‬ﹼ‬
‫ﺃﺭﺿﻪ ﻭﻣﺎﻟﻪ ﻭﺧﻴﺮﺍﺗﻪ ﺗﺴﻠﻂ ﻋﻠﻴﻪ ﺳﻴﻒ ﻭﺍﻹﻋﻤﺎﺭ‪ ،‬ﻭﺍﻟﻌﺠﺐ ﺃﻥ ﻳﻈﻞ ﺍﳌﺼﻄﻠﺢ ﺷﺎﺋﻌﺎ ﻻ‬ ‫ﻳﻠﺘﺒﺲ ﺑﻐﻴﺮﻩ ﻭﺣﻴﻨﺌﺬ ﻳﺘﺸﺘﺖ ﺍﻟﻔﻜﺮ‪.‬‬
‫ﻳﻨﻜﺮﻩ ﺃﺣﺪ‪ ،‬ﻭﻧﺤﻦ ﻧﺨﻠﻌﻪ ﻋﻠﻴﻪ ﻓﻲ ﻟﻐﺘﻨﺎ!! ﺃﻣﺎ‬ ‫"ﻣﺤﺎﺭﺑﺔ ﺍﻹﺭﻫﺎﺏ" ﺑﻌﺪ ﻋﻮﳌﺘﻪ‪ .‬ﻓﺒﺪﻻ ﻣﻦ‬ ‫‪ ٣-‬ﺃﻥ ﻳﺘﻢ ﺍﻻﺗﻔﺎﻕ ﻋﻠﻰ ﻣﻌﺎﻳﻴﺮ ﻋﻠﻤﻴﺔ‬ ‫ﺍﻟﻠﻐﺔ ﻭﻋﺎﺀ ﺍﻟﺘﻔﻜﻴﺮ ﻭﻫﻤﺎ ﻳﺆﻟﻔﺎﻥ‬ ‫ﺍﻟﻠﻐﺔ‬
‫ﺁﻥ ﻟﻠﻐﺔ ﺃﻥ ﺗﺴﺘﻐﻴﺚ ﻭﺗﻀﺞ ﻣﻦ ﻫﺬﺍ ﺍﻹﻓﺴﺎﺩ‬ ‫ﺗﺪﺍﻭﻝ ﻣﺼﻄﻠﺢ "ﺍﻹﺭﻫﺎﺏ" ﻋﻠﻴﻨﺎ ﺃﻥ ﳕﻴﺰ ﺑﻴﻨﻪ‬ ‫ﻣﺤﺪﺩﺓ ﻓﻲ ﻭﺿﻊ ﺍﳌﺼﻄﻠﺤﺎﺕ ﻳﺤﺎﻛﻢ ﻋﻠﻰ‬ ‫ﻭﺣﺪﺓ ﻻ ﺗﻨﻔﺼﻢ‪ ،‬ﻓﺎﻟﻠﻐﺔ ﻭﺍﺳﻄﺔ ﺍﻟﺘﻌﺒﻴﺮ ﻋﻦ‬
‫ﻭﺍﻟﻐﺮﺑﺔ ﺍﻟﻠﻐﻮﻳﺔ ﻗﺒﻞ ﻏﺮﺑﺔ ﺍﻷﺭﺽ ﻭﺍﻟﻮﻃﻦ؟!‬ ‫ﻭﺑﲔ ﻣﺼﻄﻠﺢ "ﺍﻹﺭﻋﺎﺏ" ﺑﺤﺴﺐ ﻣﺪﻟﻮﻝ‬ ‫ﺃﺳﺎﺳﻬﺎ ﺻﺤﺔ ﺍﳌﺼﻄﻠﺢ ﻣﻦ ﻋﺪﻣﻪ‪.‬‬ ‫ﺍﻟﺘﻔﻜﻴﺮ‪ ،‬ﺑﻞ ﻫﻲ ﺍﻟﻮﺍﻗﻊ ﺍﳌﺒﺎﺷﺮ ﻟﻪ‪ ،‬ﻓﺎﻹﻧﺴﺎﻥ‬
‫ﺍﳌﺼﻄﻠﺤﲔ ﻓﻲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻷﻥ ﺍﻟﺮﻋﺐ ﻫﻲ ﻣﻊ ﺃﻧﻪ ﻻ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﻋﻤﻖ ﻓﻲ ﺍﻟﻠﻐﺔ ﻟﻬﺠﺮ‬ ‫‪ ٤-‬ﺣﲔ ﻧﻨﻘﻞ ﻣﺼﻄﻠﺤﺎ ﻣﻦ ﻟﻐﺔ ﺇﻟﻰ‬ ‫ﺣﲔ ﻳﻔﻜﺮ ﺑﻠﻐﺔ ﻻ ﺃﻧﻪ ﻓﻘﻂ ﻳﻌﺒﺮ ﻋﻦ ﺗﻔﻜﻴﺮﻩ‬
‫ﺃﺧﺮﻯ ﻓﻼﺑﺪ ﻣﻦ ﺇﺗﻘﺎﻥ ﺍﻟﻠﻐﺔ ﺍﳌﺄﺧﻮﺫ ﻣﻨﻬﺎ ﺍﳊﺎﻟﺔ ﺍﻟﺘﻲ ﺗﺨﻠﻘﻬﺎ ﻣﻈﺎﻫﺮ ﺍﻻﻋﺘﺪﺍﺀ ﻭﺍﻟﺘﺠﺎﻭﺯ ﻫﺬﺍ ﺍﳌﺼﻄﻠﺢ ﻓﻴﻤﺎ ﻫﻮ ﺷﺎﺋﻊ ﺍﻵﻥ‪ ،‬ﺃﻣﺎ ﺃﺳﺎﺱ‬ ‫ﺑﻠﻐﺔ‪ ،‬ﻭﻣﻦ ﺩﻭﻥ ﺃﻥ ﻳﻮﻇﻒ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻠﻐﺔ ﺍﻟﺘﻲ‬
‫ﺍﳌﺼﻄﻠﺢ‪ ،‬ﻓﻴﻜﻮﻥ ﻭﺍﺿﻊ ﺍﳌﺼﻄﻠﺢ ﻣﺘﻘﻨﺎ ﻭﺣﺎﻻﺕ ﺍﳊﺮﺏ ﺍﻟﻌﺪﺍﺋﻴﺔ ﻭﺍﻟﺘﻮﺣﺶ‪.‬ﻭﻟﻮ ﺗﻔﺤﺼﻨﺎ ﺍﺳﺘﻌﻤﺎﻝ ﻣﺜﻞ ﻫﺬﺍ ﺍﳌﺼﻄﻠﺢ ﻓﻴﺮﺟﻊ ﻓﻲ‬ ‫ﻳﺘﻘﻨﻬﺎ ﻓﺈﻧﻪ ﻋﺎﺟﺰ ﻋﻦ ﺍﻟﺘﻮﺍﺻﻞ ﻣﻊ ﺍﻟﻐﻴﺮ‪ ،‬ﻭﻫﻮ‬
‫ﺍﻟﻜﺜﻴﺮ ﻣﻦ ﺍﳌﺼﻄﻠﺤﺎﺕ ﻟﻮﺟﺪﻧﺎ ﺃﻧﻬﺎ ﺳﻴﻘﺖ ﻇﻨﻲ ﺇﻟﻰ ﺍﻟﺘﺴﺎﻣﺢ ﻓﻲ ﺍﺳﺘﻌﻤﺎﻝ ﺍﳌﺼﻄﻠﺢ‬ ‫ﻟﻠﻐﺔ ﻛﻤﺎ ﻳﻔﻜﺮ ﺑﻬﺎ ﺃﻫﻠﻬﺎ‪.‬‬ ‫ﻻ ﳝﻜﻨﻪ ﻓﻲ ﻛﻞ ﺣﺎﻝ ﺃﻥ ﻳﺤﻀﺮ ﺍﻷﻣﻮﺭ ﺑﺄﻋﻴﺎﻧﻬﺎ‬
‫ﻓﻲ ﻏﻴﺮ ﻣﻜﺎﻧﻪ‪ ،‬ﻭﻋﺪﻡ ﺭﺅﻳﺔ ﺧﻄﻮﺭﺓ ﻭﺟﺴﺎﻣﺔ‬ ‫ﻭﻟﻠﺘﺄﻛﻴﺪ ﻋﻠﻰ ﺃﻫﻤﻴﺔ ﺿﺒﻂ ﺍﳌﺼﻄﻠﺤﺎﺕ ﺑﻌﻨﺎﻳﺔ ﻓﺎﺋﻘﺔ ﻭﺍﻧﺘﺸﺮﺕ ﻭﺗﻌﻮﳌﺖ ﺩﻭﻥ ﺇﻧﻜﺎﺭ‬ ‫ﻭﻣﺸﺨﺼﺎﺗﻬﺎ ﺍﳌﺎﺩ ﹼﻳﺔ ﻟﻠﺘﻌﺒﻴﺮ ﻋﻦ ﺃﻓﻜﺎﺭﻩ ﻭﺭﺅﺍﻩ‪.‬‬
‫ﻭﻻ ﺗﻮﺟﺲ ﻭﺍﻷﺩﻫﻰ ﺃﻥ ﺍﻟﻘﺘﻴﻞ ﺑﻨﻔﺲ ﺳﻴﻒ ﺍﺳﺘﻌﻤﺎﻝ ﺍﳌﺼﻄﻠﺤﺎﺕ ﺑﻐﻴﺮ ﻣﻨﺎﺳﺒﺔ ﺑﲔ‬ ‫ﻓﺈﻧﻪ ﻻ ﳝﻜﻦ ﺃﻥ ﻧﺘﺼﻮﺭ ﺇﳒﺎﺯﺍ ﻣﻌﺮﻓﻴﺎ ﺩﻭﳕﺎ ﺩﻗﺔ‬ ‫ﻟﺬﺍ ﻓﻬﻮ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﻗﺎﻟﺐ ﻟﻐﻮﻱ ﺻﻮﺗﻲ‪.‬‬
‫ﻭﺿﺒﻂ ﻭﺍﺗﻔﺎﻕ ﻋﻠﻰ ﻣﺼﻄﻠﺤﺎﺗﻪ ﻓﻲ ﺃﻱ ﺣﻘﻞ ﺍﳌﺼﻄﻠﺢ ﺍﳋﺒﻴﺚ ﻫﻮ ﻧﻔﺴﻪ ﻳﺤﻤﻠﻪ ﻭﻳﺒﺜﻪ ﺍﳌﻔﻬﻮﻡ ﻭﺍﳌﺼﻄﻠﺢ‪ ،‬ﻭﺁﺛﺎﺭﻫﺎ ﺍﻟﺴﻠﺒﻴﺔ ﻋﻠﻰ‬ ‫ﻭﺍﻹﻧﺴﺎﻥ ﻣﻬﻤﺎ ﻛﺎﻥ ﺑﺪﺍﺋﻴﺎ ﻓﺈﻥ ﻓﻜﺮﻩ ﻟﻢ ﻳﺘﻢ‬
‫ﺍﻟﻠﻐﺔ ﻭﺍﻟﻔﻜﺮ‪ ،‬ﻭﻋﺪﻡ ﺗﺒﻨﻲ ﺍﺗﹼﺒﺎﻉ ﻣﻨﻬﺠﻴﺔ‬ ‫ﺑﻮﻋﻲ ﺃﻭ ﺑﻐﻴﺮ ﻭﻋﻲ‪.‬‬ ‫ﻣﻦ ﺣﻘﻮﻝ ﺍﳌﻌﺮﻓﺔ‪.‬‬ ‫ﺑﺪﻭﻥ ﻗﺎﻟﺐ ﻟﻐﻮﻱ "ﺻﻮﺗﻲ" ﻣﻨﺬ ﺑﺪﺍﻳﺔ ﺍﻷﻧﺴﻨﺔ‪،‬‬
‫ﻭﻗﺪ ﻋﻤﺪ ﺍﳌﻐﺮﺿﻮﻥ ﺑﺎﻟﺬﺍﺕ ﻗﺪﳝﺎ ﻭﺣﺪﻳﺜﺎ ﺇﻣﺎ ﺃﻣﺎ ﻣﺼﻄﻠﺢ "ﺍﻻﺳﺘﻌﻤﺎﺭ" ﻓﺈﻥ ﻣﻌﻨﺎﻩ ﻓﻲ ﺍﻟﺪﻗﺔ ﻭﺍﻟﻌﻠﻤﻴﺔ ﻓﻲ ﺍﺧﺘﻴﺎﺭ ﺍﳌﺼﻄﻠﺤﺎﺕ‪ ،‬ﻋﻠﻰ‬ ‫ﻭﺃﻫﻞ ﺍﻷﺭﺽ ﺟﻤﻴﻌﺎ ﺍﻟﻴﻮﻡ ﺇﳕﺎ ﻳﻔﻜﺮﻭﻥ ﺑﻘﺎﻟﺐ‬
‫ﺃﻧﻪ ﻻ ﻳﻨﺒﻐﻲ ﻷﺣﺪ ﺃﻥ ﻳﺴﺎﺭﻉ ﻓﻲ ﺣﻜﻤﻨﺎ ﻋﻠﻰ‬ ‫ﺍﻷﺳﺎﺱ ﻣﺸﺘﻖ ﻣﻦ ﺍﻟﻔﻌﻞ "ﻋﻤﺮ" ﲟﻌﻨﻰ ﺃﺣﻴﺎ‬ ‫ﻟﺘﺤﻄﻴﻢ ﺣﻀﺎﺭﺓ ﺍﻵﺧﺮ ﺃﻭ ﻟﺘﻤﺠﻴﺪ ﻛﻴﺎﻧﻬﻢ‬ ‫ﻟﻐﻮﻱ‪ ،‬ﻓﺎﻟﺼﻮﺕ ﻟﺒﺎﺱ ﺍﻟﻠﻐﺔ ﺧﺎﺭﺟﺎ ﹰ ﻻ ﺃﻥ ﺍﻟﻠﻐﺔ‬
‫ﺑﻌﺪﻩ ﻧﻮﻋﺎ ﻣﻦ ﻫﺎﺟﺲ ﺍﳌﺆﺍﻣﺮﺓ‬
‫ﻭﻭﺟﻮﺩﻫﻢ ﻛﺄﻣﺔ ﺃﻭ ﺷﻌﺐ ﻋﺒﺮ ﻣﺎ ﻳﺪﻋﻰ ﺏ "ﺣﺮﺏ ﻭﺃﺑﻘﻰ ﺍﻟﺸﺊ ﳑﺘﺪﺍ ﻓﻲ ﺍﳊﻴﺎﺓ‪ ،‬ﻭﺍﻷﺭﺽ ﺍﻟﻌﺎﻣﺮﺓ ﻫﺬﻩ ﺍﳋﻄﻮﺭﺓ ﹼ‬ ‫ﻫﻲ ﺍﻟﺼﻮﺕ‪ ،‬ﻓﺎﻷﺑﻜﻢ ﻭﺍﻷﺧﺮﺱ ﻳﻔﻜﺮﺍﻥ ﺑﻠﻐﺔ‬
‫ﺍﻟﺬﻱ ﺷﺎﻉ ﻓﻲ ﺍﻟﻌﻘﻠﻴﺔ ﺍﳌﺸﺮﻗﻴﺔ‪ ،‬ﻟﻜﻨﻪ ﻓﻲ‬ ‫ﻭﻣﺎ ﺍﳊﺮﺏ ﺍﻟﻨﻔﺴﻴﺔ ﺇﻻ ﻭﺍﳌﻌﻤﻮﺭﺓ ﻫﻲ ﺍﻷﺭﺽ ﺍﳌﻨﺘﺠﺔ ﺍﻟﺘﻲ ﺍﺳﺘﻌﻤﺮﻫﺎ‬ ‫ﺍﳌﺼﻄﻠﺤﺎﺕ")‪(٤‬‬ ‫ﻫﻲ ﺃﻋﻢ ﻣﻦ ﺍﻷﻧﻈﻤﺔ ﺍﻟﻠﺴﺎﻧﻴﺔ‪ ،‬ﻭﺗﻌﺘﻤﺪ ﺩﻻﻻﺕ‬
‫ﺍﻷﺳﺎﺱ ﺍﺳﺘﻘﺮﺍﺀ ﻭﺍﻉ ﻭﺣﺮﻛﺔ ﺭﺍﺻﺪﺓ ﻟﻠﺤﻀﺎﺭﺓ‬ ‫ﺃﻫﻠﻬﺎ ﻓﺄﻋﻄﻮﻫﺎ ﺟﻬﺪﻫﻢ ﻭﺍﺳﺘﻘﺒﻠﺘﻬﻢ‬ ‫ﻓﺼﻞ ﻣﻦ ﻓﺼﻮﻟﻬﺎ ﻭﺍﻣﺘﺪﺍﺩ ﻟﺘﺒﻌﺎﺗﻬﺎ‪.‬‬
‫ﺍﻷﺷﻴﺎﺀ ﻓﻲ ﺍﻟﺬﻫﻦ )ﺻﻮﺭﻫﺎ( ﻭﺗﺮﻛﻴﺐ ﺍﻟﻌﻼﻗﺎﺕ ﻭﻻ ﻳﻨﺘﻘﺪ ﻋﻠﻰ ﺍﺳﺘﻌﻤﺎﻝ ﻣﺼﻄﻠﺤﻪ ﻣﺎﺩﺍﻡ ﺷﺊ ﻣﻌﲔ‪ ،‬ﻓﻬﻮ ـ ﺑﺈﻳﺠﺎﺯ ـ ﺍﻟﺼﻮﺭﺓ ﺍﻟﺬﻫﻨﻴﺔ‬
‫ﻭﺃﻋﻄﺘﻬﻢ ﻫﻲ ﺧﻴﺮﺍﺗﻬﺎ ﻭﻛﻨﻮﺯﻫﺎ‪ ،‬ﺇﻻ ﺃﻥ ﺇﺳﺎﺀﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﻗﻴﻤﻬﺎ ﻭﻋﻘﺒﺎﺕ ﺭﻗﻴﻬﺎ ﻭﺍﺯﺩﻫﺎﺭﻫﺎ ﻭﻣﺎ‬ ‫ﺍﻟﻨﻈﺮﺓ‬ ‫ﺍﳌﻐﺮﺿﲔ‬ ‫ﻛﻴﺪ‬ ‫ﺇﻟﻰ‬ ‫ﻭﻳﻀﺎﻑ‬
‫ﻭﺍﺿﺤﺎ ﻋﻨﺪﻩ؛ ﻓﺈﻥ ﻫﺬﺍ ﻗﺪ ﺟﺮﱠ ﺇﻟﻰ ﺍﻟﺘﺴﺎﻫﻞ ﻓﻲ ﻟﺸﻲﺀ ﻣﻌﲔ ﻣﻮﺟﻮﺩ ﻓﻲ ﺍﻟﻌﺎﻟﻢ ﺍﳋﺎﺭﺟﻲ ﺃﻭ‬ ‫ﻭﺍﻟﻨﺴﺐ ﺑﻴﻨﻬﺎ‪ ،‬ﻭﻫﻲ ﻋﻤﻠﻴﺔ ﺁﻟﻴﺔ‪ ،‬ﺑﻴﻨﻤﺎ ﺍﻟﻨﻄﻖ‬
‫ﻳﺘﻮﻗﻊ ﺃﻥ ﺗﺆﻭﻝ ﺇﻟﻴﻪ‪.‬‬ ‫ﺍﻟﺘﺴﻄﻴﺤﻴﺔ ﺍﳉﺎﻫﻠﺔ ﺑﺨﻄﻮﺭﺓ ﻣﺎ ﺗﺒﺘﻠﻲ ﺑﻪ ﺍﺳﺘﻌﻤﺎﻝ ﺍﳌﺼﻄﻠﺢ ﻓﻲ ﻏﻴﺮ ﻣﺤﻠﻪ ﺍﳌﻀﺎﺩ ﻟﻪ‬
‫ﺍﺧﺘﻴﺎﺭ ﺍﳌﺼﻄﻠﺤﺎﺕ ﻭﺍﺳﺘﺨﺪﺍﻣﻬﺎ؛ ﳑﺎ ﺃﻭﻗﻊ ﻓﻲ ﺍﻟﺪﺍﺧﻠﻲ)‪.(٣‬‬ ‫ﻋﻤﻠﻴﺔ ﺍﺧﺘﻴﺎﺭﻳﺔ ﻭﺗﺨ ﹼﻴﺮﻳﺔ‪.‬‬
‫ﺍﻟﻘﺮﺁﻥ ﻭﺩﻭﺭﻩ ﻓﻲ ﺩﻗﺔ ﺍﳌﺼﻄﻠﺤﺎﺕ‪:‬‬ ‫ﺍﻷﱈ ﻣﻦ ﻓﺪﺍﺣﺔ ﻫﺬﺍ ﺍﻟﺴﻼﺡ ﺍﻟﻘﺎﺩﺭ ﻋﻠﻰ ﻗﻠﺐ ﲤﺎﻣﺎ‪ ،‬ﺃﻋﺎﺭﻭﺍ ﻣﺼﻄﻠﺢ "ﺍﻻﺳﺘﻌﻤﺎﺭ" ﺇﻟﻰ ﻏﻴﺮ‬
‫ﻭﻷﻫﻤﻴﺔ ﺍﳌﺼﻄﻠﺤﺎﺕ ﻭﺩ ﹼﻗﺔ ﻭﺿﻌﻬﺎ ﺍﺷﺘﺮﻃﻮﺍ‬ ‫ﺇﻥ ﺍﻟﻜﻠﻤﺔ ﺍﳌﻔﺮﺩﺓ ﺍﳌﻌﺠﻤﻴﺔ ﻓﻲ ﺃﻱ ﻟﻐﺔ ﻛﺎﻧﺖ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﻓﺦ ﺍﳌﺼﻄﻠﺤﺎﺕ ﺍﻟﺘﻲ ﺗﺨﺘﺎﺭ ﺿﻤﻦ‬
‫ﺍﳊﻘﺎﺋﻖ ﻭﻧﺴﻴﺎﻧﻬﺎ ﺣﺘﻰ ﻣﻦ ﺻﻔﺤﺎﺕ ﺍﻟﺘﺎﺭﻳﺦ‪ ،‬ﺃﻫﻠﻪ‪ ،‬ﻷﻥ ﺍﳌﻔﻬﻮﻡ ﺍﳊﻘﻴﻘﻲ ﳌﺎ ﺍﺻﻄﻠﺤﻮﺍ ﻭﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻫﻮ ﺍﻟﺬﻱ ﻳﻨﺒﻬﻨﺎ ﻟﻬﺬﻩ ﺍﳊﻘﻴﻘﺔ‪،‬‬
‫ﺣﲔ ﻭﺿﻊ ﺭﻣﺰ ﻟﻐﻮﻱ )ﺍﳌﺼﻄﻠﺢ( ﳌﻔﻬﻮﻡ ﻣﻌﲔ‬ ‫ﻟﻬﺎ ﺃﺑﻌﺎﺩﻫﺎ ﻭﺃﻫﻤﻴﺘﻬﺎ ﻓﻲ ﺍﺳﺘﻴﻌﺎﺏ ﺍﻟﻔﻜﺮ ﻫﻮﻯ ﺍﻟﺘﺴﻴﻴﺲ ﻭﻫﻮ ﺑﺤﺪ ﺫﺍﺗﻪ ﺗﻠﻮﻳﻦ ﻟﻠﺤﻘﺎﺋﻖ‬
‫ﻳﺮﺗﺾ ﻟﻄﻼﺑﻪ ﺍﻟﺘﻐﺎﻓﻞ ﻋﻦ ﺿﺒﻂ‬ ‫ﹺ‬ ‫ﻓﻠﻢ‬ ‫ﻋﻠﻴﻪ ﺧﻄﺄ ﻭﺯﻭﺭﺍ "ﺍﻻﺳﺘﻌﻤﺎﺭ" ﺇﻟﻰ ﺍﻟﺬﺍﺕ‬ ‫ﻭﺇﺣﻼﻝ ﺗﺎﺭﻳﺦ ﺁﺧﺮ ﺑﺪﻳﻞ ﻋﻦ ﺍﻟﻮﺍﻗﻊ ﺍﳊﻖ؛ ﻷﻧﻪ‬
‫ﻭﺗﻮﻇﻴﻔﻪ ﻟﻠﺘﻮﺍﺻﻞ ﺍﻹﻧﺴﺎﻧﻲ؛ ﺇﻻ ﺃﻥ ﺃﺑﻌﺎﺩ ﻭﺿﻴﺎﻋﻬﺎ ﺃﻭ ﺿﺒﺎﺑﻴﺘﻬﺎ‪ ،‬ﻭﺗﻜﻤﻦ ﺧﻄﻮﺭﺗﻬﺎ ﻣﺮﺍﺣﻞ ﺗﺒﺪﺃ ﻣﻦ ﺟﻤﻊ ﺍﳌﻔﺎﻫﻴﻢ ﻭﺗﻨﻈﻴﻤﻬﺎ ﻓﻲ‬
‫ﺍﳌﺼﻄﻠﺤﺎﺕ ﻭﺍﳌﻔﺎﻫﻴﻢ ﻭﻣﺎ ﲢﻮﻳﻪ ﺍﻟﻜﻠﻤﺔ ﻣﻦ‬ ‫ﺟﺰﺀ ﻫﺎﻡ ﻣﻦ ﺻﺮﺍﻋﺎﺕ ﻗﻮﻯ ﺍﻟﺒﺸﺮ ﻋﻠﻰ ﺍﻣﺘﺪﺍﺩ ﺍﻟﺘﻲ ﺗﺘﻮﻓﺮ ﻓﻴﻪ ﻣﺠﻤﻮﻋﺔ ﻣﻦ ﺍﳌﻌﺎﻧﻲ ﺍﻟﻜﺮﻳﻬﺔ‬
‫ﻣﺠﻤﻮﻋﺎﺕ ﺫﺍﺕ ﻋﻼﻗﺔ ﻣﺘﺠﺎﻧﺴﺔ‪ ،‬ﺛﻢ ﻓﻬﻢ‬ ‫ﺣﻴﻨﻤﺎ ﺗﺴﺘﻌﻤﻠﻬﺎ ﺃﻣﺔ ﺳﻼﺣﺎ ﺑﺨﺒﺚ ﲡﺎﻩ ﺃﻣﺔ‬ ‫ﺃﺷﺪ ﻭﺃﻋﻈﻢ‪.‬‬
‫ﻭﺧﻄﻮﺭﺓ ﺍﳌﺼﻄﻠﺤﺎﺕ ﹼ‬
‫ﺗﻮﺍﺟﺪﻫﺎ ﻋﻠﻰ ﺍﻟﺴﺎﺣﺔ ﺍﻷﺭﺿﻴﺔ‪ ،‬ﻭﻋﻠﻰ ﺍﻣﺘﺪﺍﺩ ﺍﻟﺴﻠﺒﻴﺔ ﻓﻬﻮ "ﺍﶈﺘﻞ" ﻟﻸﺭﺽ "ﺍﻟﻨﺎﻫﺐ" ﻣﻌﻨﻰ ﻭﺑﻴﺎﻥ ﺣﺘﻰ ﺍﻹﺷﺎﺭﺓ ﻭﳊﻦ ﺍﻟﻘﻮﻝ ﻛﻌﻨﺎﺻﺮ‬
‫ﺍﳌﻔﻬﻮﻡ ﻭﻭﺿﻊ ﺗﻌﺮﻳﻒ ﻣﻨﻄﻘﻲ ﻟﻪ‪ ،‬ﺑﺄﻥ ﻳﻜﻮﻥ‬ ‫ﻭﻗﺪ ﻗﺎﻝ ﺑﻌﺾ ﻋﻠﻤﺎﺀ ﺍﻟﻠﻐﺔ ﺃﻥ‪ :‬ﺍﻟﻜﻠﻤﺔ ﳝﻜﻦ ﺃﺧﺮﻯ ﺗﻌﺎﺩﻳﻬﺎ‪.‬‬
‫ﻣﺠﺘﻤﻌﺔ ﺗﺸﻜﻞ ﻣﻨﻈﻮﻣﺔ ﺍﻟﻠﻐﺔ‪ ،‬ﻭﻛﻠﻬﺎ ﻟﻬﺎ‬ ‫ﺍﻟﺰﻣﻦ ﻣﻨﺬ ﺧﻠﻘﻪ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺇﻟﻰ ﺃﻥ ﻳﺼﻞ ﳋﻴﺮﺍﺗﻬﺎ "ﺍﳌﺴﺘﻜﺒﺮ" ﻋﻠﻰ ﺃﻫﻠﻬﺎ "ﺍﳌﺎﺣﻖ"‬
‫ﺍﻟﺘﻌﺮﻳﻒ ﻣﺤﺪﺩﺍ ﻭﺩﻗﻴﻘﺎ‪ ،‬ﻭﻛﻤﺎ ﻳﻘﻮﻝ ﺍﳌﻨﺎﻃﻘﺔ‬ ‫ﺃﻥ ﺗﺄﺧﺬ ﻋﺪﺓ ﻣﻌﺎﻥ ﺃﻭ ﻇﻼﻝ ﻣﻌﺎﻥ ﻏﻴﺮ ﻣﺤﺪﺩﺓ‪ ،‬ﺃﻣﺎ ﺍﳌﺘﺨﺼﺼﻮﻥ ﻓﻲ ﻋﻠﻢ ﺍﳌﺼﻄﻠﺢ ﻭﻹﺩﺭﺍﻛﻬﻢ‬
‫ﻟﻠﻐﺘﻬﺎ ﻭﺗﺮﺍﺛﻬﺎ ﻭﻫﻮﻳﺘﻬﺎ "ﺍﳌﻌﺘﺪﻱ ﺍﻷﺛﻴﻢ"‬ ‫ﺇﻟﻰ ﻃﻮﺭ ﺍﻟﻔﻀﻴﻠﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﻭﺇﻥ ﻣﺼﻄﻠﺤﺎ‬
‫ﺑﻀﺮﻭﺭﺓ ﺍﻟﺪﻗﺔ ﻓﻲ ﻧﺤﺖ ﺍﳌﺼﻄﻠﺤﺎﺕ ﻭﺍﻟﻔﺤﺺ ﺍﻟﻘﺪﻣﺎﺀ‪" :‬ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺘﻌﺮﻳﻒ ﺟﺎﻣﻌﺎ ﻣﺎﻧﻌﺎ"‬ ‫ﻭﳝﻜﻦ ﺍﺳﺘﺨﺪﺍﻣﻬﺎ ﻓﻲ ﺗﺴﻤﻴﺔ ﺍﻷﺷﻴﺎﺀ‪،‬‬
‫ﺍﻟﺬﻱ ﻻ ﺗﺴﺘﻘﺮ ﻟﻪ ﺍﻷﻣﻮﺭ ـ ﺣﺴﺐ ﺍﻋﺘﻘﺎﺩﻩ‬ ‫ﻣﺜﻞ "ﺍﻹﺭﻫﺎﺏ" ﺑﺎﺕ ﻻ ﻳﻔﺮﻕ ﻓﻲ ﺍﻟﺴﻴﺎﺳﺔ‬
‫ﻭﺗﻌﺘﻤﺪ ﻓﻲ ﻇﻬﻮﺭ ﻣﻌﻨﺎﻫﺎ ﻋﻠﻰ ﺍﻟﺴﻴﺎﻕ)‪ ،(١‬ﻭﺍﻟﺘﻤﺤﻴﺺ ﻓﻴﻤﺎ ﻳﺸﺎﻉ ﻣﻨﻬﺎ ﻓﻘﺪ ﺗﺒﻨﻮﺍ ﺗﻌﺮﻳﻔﺎ ﺛﻢ ﻳﻮﺿﻊ ﺃﺧﻴﺮﺍ ﺍﻟﺮﻣﺰ ﺍﻟﻠﻐﻮﻱ )ﺍﳌﺼﻄﻠﺢ(‪ ،‬ﻓﻤﺎ‬
‫ﺑﲔ ﺣﺎﻟﺔ ﺍﳊﺬﺭ ﻭﺍﻻﺳﺘﻌﺪﺍﺩ ﻭﺍﻟﺘﺄﻫﺐ ﻭﺍﻣﺘﻼﻙ ـ ﺇﻻ ﲟﺴﺦ ﺻﻮﺭﺗﻬﺎ ﻋﻤﺎ ﻛﺎﻧﺖ ﻋﻠﻴﻪ‬
‫ﻟﻪ ﻳﺘﻤﻴﺰ ﺑﺎﻟﺪﻗﺔ‪ ،‬ﻓﻌﺮﻓﻮﻩ ﺑﺄﻧﻪ "ﺍﻟﺮﻣﺰ ﺍﻟﻠﻐﻮﻱ ﻫﻲ ﺍﳌﻌﺎﻳﻴﺮ ﺍﻟﺮﺋﻴﺴﻴﺔ ﻓﻲ ﺻﻴﺎﻏﺔ ﺍﳌﺼﻄﻠﺤﺎﺕ‬ ‫ﻓﺈﻥ ﻫﺬﺍ ﻻ ﻳﻌﻔﻴﻨﺎ ﻋﻦ ﺗﺨﻴﺮ ﺍﳌﺼﻄﻠﺢ ﺍﻷﻧﺴﺐ‪،‬‬
‫ﻗﺒﻞ ﺍﺣﺘﻼﻟﻬﺎ‪ ،‬ﻓﻜﻴﻒ ﻟﺼﺎﺣﺐ ﻫﺬﻩ‬ ‫ﺍﻟﻘﻮﺓ ﻟﺸﻌﺐ ﺃﻭ ﺃﻣﺔ ﺗﺮﻳﺪ ﺍﻟﺴﻼﻡ ﺩﻭﻥ ﻧﻴﺔ‬
‫ﺍﶈﺪﺩ ﳌﻔﻬﻮﻡ ﻭﺍﺣﺪ"ﻣﺆﻛﺪﻳﻦ ﺃﻧﻪ ﻳﻘﻮﻡ ﻋﻠﻰ ﻭﺗﺴﻮﻳﻘﻬﺎ؟‬ ‫ﻭﻛﺬﺍ ﻣﺎ ﺍﺷﺘﻬﺮ ﺑﲔ ﺍﳌﻔﻜﺮﻳﻦ ﻭﺍﻟﻌﻠﻤﺎﺀ ﻣﻘﻮﻟﺔ‪:‬‬
‫ﺍﳌﻮﺍﺻﻔﺎﺕ ﺍﻟﻼﺇﻧﺴﺎﻧﻴﺔ ﺃﻥ ﻳﺘﻘﻤﺺ ﻫﺬﺍ‬ ‫ﺍﻻﻋﺘﺪﺍﺀ ﻋﻠﻰ ﺍﻟﻐﻴﺮ ﺇﻻ ﺃﻥ ﺍﺳﺘﻌﺪﺍﺩﻫﺎ ﻭﺣﺬﺭﻫﺎ‬
‫‪ ١-‬ﻣﻦ ﺍﳌﻬﻢ ﻓﻲ ﺍﳌﻌﺎﻳﻴﺮ ﺃﻥ ﺗﻜﻮﻥ ﺛﻤﺔ‬ ‫"ﺃﻧﻪ ﻻ ﻣﺸﺎﺣﺔ ﻓﻲ ﺍﳌﺼﻄﻠﺤﺎﺕ "ﲟﻌﻨﻰ ﺃﻧﻪ ﺩﻋﺎﻣﺘﲔ ﻫﻤﺎ‪ :‬ﺍﻟﺮﻣﺰ ﺍﻟﻠﻐﻮﻱ ﻭﺍﳌﻔﻬﻮﻡ)‪.(٢‬‬
‫ﻭﺍﻣﺘﻼﻛﻬﺎ ﺃﺩﻭﺍﺕ ﺍﻟﻘﻮﺓ ﻹﺭﻫﺎﺏ ﺃﻋﺪﺍﺋﻬﺎ ﺍﶈﺪﻗﲔ ﺍﳌﺼﻄﻠﺢ ﻟﻨﻔﺴﻪ ﺍﻟﺴﻮﺩﺍﺀ ﺍﻟﻌﺪﻭﺍﻧﻴﺔ‬
‫ﻻ ﺣﺮﺝ ﻭﻻ ﻣﺆﺍﺧﺬﺓ ﻋﻠﻰ ﺍﻟﺒﺎﺣﺚ ﺃﻭ ﺍﳌﺘﺤﺎﻭﺭ ﺃﻣﺎ ﺍﳌﻔﻬﻮﻡ ﻓﻘﺪ ﻋﺮﻓﻪ ﻓﻴﻠﺒﺮ )‪ "(FELBER‬ﻋﻼﻗﺔ ﻣﻨﻄﻘﻴﺔ ﺑﲔ ﺍﳌﻔﻬﻮﻡ )ﺍﻟﺼﻮﺭﺓ‬
‫ﻭﻫﻮ ﻣﺼﻄﻠﺢ ﺇﻳﺠﺎﺑﻲ ﻏﺮﻳﺐ ﻋﻨﻪ ﻷ ﹼﻥ ﻓﻴﻪ‬ ‫ﺑﻬﺎ ﻭﺗﻌﺮﻳﻔﻬﻢ ﺑﺤﺠﻤﻬﺎ ﻭﻗﻮﺗﻬﺎ‪ ،‬ﻭﺑﲔ ﺣﺎﻟﺔ‬
‫ﻭﺍﳌﺼﻄﻠﺢ‪ ،‬ﻓﺈﻃﻼﻕ ﻣﺼﻄﻠﺢ‬ ‫ﺃﻥ ﻳﺨﺘﺎﺭ ﺃﻱ ﻣﺼﻄﻠﺢ ﳌﻔﻬﻮﻡ ﻣﻦ ﺍﳌﻔﺎﻫﻴﻢ‪ ،‬ﺑﺄﻧﻪ ﻋﺒﺎﺭﺓ ﻋﻦ ﺑﻨﺎﺀ ﻋﻘﻠﻲ ـ ﻓﻜﺮﻱ ـ ﻣﺸﺘﻖ ﻣﻦ ﺍﻟﺬﻫﻨﻴﺔ(‬

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‫ﻳﻘﲔ ﻟﺘﻨﺰﻳﻪ ﺣﻘﻴﻘﻲ ﻟﻜﺘﺎﺏ ﺍﷲ ﻋﻦ ﺍﻟﻌﺒﺚ ﻭﺍﻟﺒﺎﻃﻞ‬
‫ﹴ‬ ‫ﻃﺒﻌﺎ ﹰ ﻣﻊ ﻭﺟﻮﺩ‬
‫ﺻﻔﻲ ﻣﺆﻣﻦ ﻳﺮﻳﺪ ﺃﻥ ﻳﺘﻌ ﹼﻠﻢ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ‬
‫ﹼ‬ ‫ﺫﻫﻦ‬
‫ﻭﺍﻟﺴﻄﺤ ﹼﻴﺔ‪ ،‬ﻭﻭﺟﻮﺩ ﹴ‬
‫ﻭﻻ ﻳﺴﺘﻜﺒﺮ ﺑﻌﻠﻤﻪ ﻋﻠﻴﻪ‪ ،‬ﻭﻭﺟﻮﺩ ﻣﻨﻬﺞ ﺻﺤﻴﺢ ﻳﺤﺘﺮﻡ ﻛﺘﺎﺏ ﺍﷲ‬
‫ﺑﺎﻟﺘﻤﺴﺢ ﺑﻪ‪ ،‬ﻳﺄﺗﻲ ﺩﻭﺭ ﺍﻵﻟ ﹼﻴﺔ ﺍﳌﻌﺰﹼﺯﺓ‬
‫ﹼ‬ ‫ﻟﻴﺴﺒﺮ ﺃﻏﻮﺍﺭﻩ ﺍﻟﻔﻌﻠ ﹼﻴﺔ ﻭﻻ ﻳﻜﺘﻔﻲ‬
‫ﺑﺎﻟﺘﻘﻨ ﹼﻴﺔ‪ .‬ﻓﺎﻟﺜﺎﺑﺖ ﻋﻠﻤ ﹼﻴﺎ ﹰ ﺃ ﹼﻥ ﺍﳌﻌﺮﻓﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺗﺘﻀﺎﻋﻒ ﻛﻞ ﺧﻤﺲ‬
‫ﺳﻨﻮﺍﺕ‪ ،‬ﲟﻌﻨﻰ ﺃ ﹼﻥ ﻗﺒﻞ ﻋﺸﺮ ﺳﻨﻮﺍﺕ ﻛﺎﻧﺖ ﺍﳌﻌﺮﻓﺔ ﺭﺑﻊ ﻣﺎ ﻫﻲ ﻋﻠﻴﻪ‬
‫ﺍﻵﻥ ﻭﻗﺒﻞ ‪ ١٥‬ﺳﻨﺔ ﺛﹸ ﹾﻤﻦ ﻣﺎ ﻫﻲ ﻋﻠﻴﻪ ﺍﻵﻥ ﺃﻱ ﲟﺘﻮﺍﻟﻴﺔ ﺗﻨﺎﻗﺼﻴﺔ ﲟﻘﺪﺍﺭ‬
‫)‪(٥/n-٢‬ﺣﻴﺚ ‪ n‬ﻋﺪﺩ ﺍﻟﺴﻨﻮﺍﺕ ﺍﳌﺎﺿﻴﺔ‪.‬ﻓﻤﺎ ﻧﺼﻴﺐ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﻫﺬﺍ‬
‫ﺍﻟﺘﻀﺎﻋﻒ ﺍﳌﻌﺮﻓﻲ؟ ﻧﺴﺘﻄﻴﻊ ﺍﻟﻘﻮﻝ ﺃﻧﹼﻪ ﺇ ﹾﻥ ﻟﻢ ﻳﻜﻦ ﺍﻟﺼﻔﺮ ﻓﻬﻮ ﺭﻗﻢ‬
‫ﻗﺮﻳﺐ ﻣﻨﻪ‪ ،‬ﻷ ﹼﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﹼ‬
‫ﻇﻞ ﺑﻌﻴﺪﺍ ﻋﻦ ﺍﻵﻟﻴﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﳌﺮﺍﻛﺰ‬ ‫ﹲ‬
‫ﺍﻟﺒﺤﺜﻴﺔ ﺍﻟﺘﻲ ﺗﹸﻀﺎﻋﻒ ﺍﳌﻌﺮﻓﺔ‪ .‬ﻓﻌﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ ﻻ ﺍﳊﺼﺮ‪ ،‬ﺍﻟﺒﺮﻧﺎﻣﺞ‬
‫ﺍﻟﺬﻱ ﺃﻛﺘﺐ ﻓﻴﻪ ﻫﺬﺍ ﺍﳌﻘﺎﻝ ﻭﻫﻮ ﻧﺴﺨﺔ ﻣﻦ ﻧﺴﺦ ﺑﺮﺍﻣﺞ ﺍﻟﻨﺸﺮ ﺍﳌﻜﺘﺒﻲ‬
‫ﺍﳌﺘﻮﻓﺮﺓ ﻓﻲ ﺍﻟﺴﻮﻕ ﻣﻠﺤﻖ ﺑﻪ ﺑﺮﻧﺎﻣﺞ ﺻﻐﻴﺮ ﺍﺳﻤﻪ "ﻣﺼﺤﻒ ﺍﻟﻨﻮﺭ‬
‫ﻟﻠﻨﺸﺮ ﺍﳌﻜﺘﺒﻲ" ﻣﻦ ﺇﻧﺘﺎﺝ ﺷﺮﻛﺔ ﺳﻴﻤﺎﻓﻮﺭ ﻟﻠﺘﻘﻨﻴﺔ؛ ﻓﻲ ﻫﺬﺍ ﺍﻟﺒﺮﻧﺎﻣﺞ‬
‫ﺛﻮﺍﻥ ﻣﻌﺪﻭﺩﺓ ﺗﺪﻭﻳﻦ ﺟﻤﻴﻊ ﺍﻵﻳﺎﺕ ﺍﻟﺘﻲ ﲢﺘﻮﻱ ﻟﻔﻈﺔ‬
‫ﺃﺳﺘﻄﻴﻊ ﺧﻼﻝ ﹴ‬
‫"ﺳﻤﺎﺀ" ﺛﻢ ﺃﺳﺘﺜﻨﻲ ﺗﻠﻚ ﺍﻟﺘﻲ ﺧﻠﺖ ﻣﻦ ﻟﻔﻈﺔ "ﺃﺭﺽ"‪ ،‬ﻭﻛﺬﻟﻚ‬
‫ﺍﻟﺘﻲ ﲢﺘﻮﻱ ﻟﻔﻈﺔ "ﺳﻤﻮﺍﺕ" ﻭﺍﺳﺘﺜﻨﻲ ﻣﺎ ﺃﺷﺎﺀ ﺑﺤﻴﺚ ﺃﺻﻨﹼﻒ‬
‫ﺍﻵﻳﺎﺕ ﺣﺴﺐ ﺃﻟﻔﺎﻇﻬﺎ ﻭﺍﻟﻌﻨﺎﺻﺮ ﺍﳌﺸﺘﺮﻛﺔ ﻭﺍﳌﻔﺎﺭﻗﺔ ﻓﻴﻬﺎ‪ .‬ﺑﻞ‬
‫ﻭﻫﻨﺎﻙ ﻣﻦ ﻣﻌﺎﺟﻢ ﺍﻷﻟﻔﺎﻅ ﺍﻹﻟﻜﺘﺮﻭﻧﻴﺔ ﺍﻟﺘﻲ ﺗﺒﺤﺚ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﳉﺬﺭ‬
‫ﺑﻐﺾ ﺍﻟﻨﻈﺮ ﻋﻦ ﺍﻟﺘﺼﺮﻳﻒ ﻭﺗﺴﺘﺨﺮﺝ ﺟﻤﻴﻊ ﺍﻵﻳﺎﺕ ﺍﻟﺘﻲ ﲢﺘﻮﻱ ﻋﻠﻰ‬
‫ﹼ‬
‫ﹼ‬
‫ﻣﺸﺘﻘﺎﺕ ﺍﻟﻜﻠﻤﺔ‪ ،‬ﻭﺑﻨﻘﺮﺓ ﺯﺭ ﳝﻜﻦ ﺍﻟﺘﻌﺮﻑ ﻋﻠﻰ ﻣﺎ ﻗﺎﻟﺘﻪ ﺍﻟﻌﺸﺮﺍﺕ‬ ‫ﺃﺣﺪ‬
‫ﻛﻞ ﺁﻳﺔ ﻣﻦ ﺗﻠﻚ ﺍﻵﻳﺎﺕ ﻋﻠﻰ ﺣﺪﺓ‪.‬‬
‫ﻣﻦ ﻛﺘﺐ ﺍﻟﺘﻔﺴﻴﺮ ﻓﻲ ﺗﻔﺴﻴﺮ ﹼ‬
‫ﻛﻤﺎ ﺃﺳﺘﻄﻴﻊ ﺑﺪﻗﺎﺋﻖ ﺍﻟﺘﺠﻮﺍﻝ ﻓﻲ ﻣﻮﺳﻮﻋﺎﺕ ﻋﻠﻤ ﹼﻴﺔ ﻋﻠﻰ ﺍﻟﺸﺒﻜﺔ‬
‫ﺗﻮﺻﻞ ﺇﻟﻴﻪ ﻋﻠﻢ ﺍﻟﻔﻠﻚ ﻭﺍﻟﻔﻀﺎﺀ ﻓﻲ‬
‫ﺍﻟﻌﺎﳌ ﹼﻴﺔ‪ ،‬ﻟﻠﺘﻌ ﹼﺮﻑ ﻋﻠﻰ ﺁﺧﺮ ﻣﺎ ﹼ‬
‫ﻓﻬﻢ ﺍﻟﻜﻮﻥ ﻭ"ﺍﻟﺴﻤﺎﺀ" ﻟﺘﻮﺳﻌﺔ ﻣﺪﺍﺭﻛﻲ ﺍﻟﻜﻮﻧﻴﺔ ﻋﻦ ﺍﻷﻣﻮﺭ‪.‬‬
‫ﺛﻢ ﺃﺳﺘﻄﻴﻊ ﺍﻻﻧﺘﻘﺎﻝ ﺧﻼﻝ ﳊﻈﺎﺕ ﺇﻟﻰ ﺑﺮﻧﺎﻣﺞ ﺇﻟﻜﺘﺮﻭﻧﻲ ﺑﺎﺳﻢ "ﺟﺎﻣﻊ‬
‫ﹼ‬
‫ﺍﳌﻌﺎﺟﻢ ﻓﻲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ" ﺍﻟﺬﻱ ﻳﺤﻮﻱ ﺍﻟﻌﺸﺮﺍﺕ ﻣﻦ ﺍﳌﻌﺎﺟﻢ ﺍﻟﻠﻐﻮﻳﺔ‬
‫ﺍﻟﻘﺪﳝﺔ ﻭﺍﳊﺪﻳﺜﺔ ﻣﺜﻞ )ﻣﻌﺠﻢ ﻣﻘﺎﻳﻴﺲ ﺍﻟﻠﻐﺔ ﻻﺑﻦ ﻓﺎﺭﺱ( ﻭ)ﻟﺴﺎﻥ‬
‫ﺍﻟﻌﺮﺏ ﻻﺑﻦ ﻣﻨﻈﻮﺭ( ﻭ)ﺍﳌﻨﺠﺪ ﻓﻲ ﺍﻟﻠﻐﺔ ﻟﻠﻮﻳﺲ ﻣﻌﻠﻮﻑ(؛ ﻭﺧﻼﻝ ﺑﻀﻊ‬
‫ﺃﺗﻨﻘﻞ ﺑﲔ ﺍﳌﻌﺎﺟﻢ ﻭﺍﻟﺘﺎﺭﻳﺦ ﻷﺳﺘﻜﺸﻒ ﻣﻌﺎﻧﻲ ﻛﻠﻤﺔ "ﺳﻤﺎﺀ"‬
‫ﺩﻗﺎﺋﻖ ﹼ‬
‫ﻭﺷﻮﺍﻫﺪ ﺍﺳﺘﺨﺪﺍﻣﻬﺎ ﻓﻲ ﺍﻟﻠﻐﺔ ﻣﻦ ﻛﻼﻡ ﺍﻟﻘﺒﺎﺋﻞ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﺃﺻﻞ‬
‫ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﺎ‪.‬‬
‫ﺍﻟﻠﻔﻈﺔ‪ ،‬ﻭﻣﺎ ﺗﻔ ﹼﺮﻉ ﻣﻨﻬﺎ ﻣﻦ ﺃﻟﻔﺎﻅ ﻭﻣﻌﻨﻰ ﹼ‬
‫ﻓﻜﻢ ﻣﻦ ﺍﻟﺴﻨﻮﺍﺕ ﻛﺎﻥ ﻳﺴﺘﻐﺮﻗﻪ ﺍﻷ ﹼﻭﻟﻮﻥ ﻟﻠﺤﺼﻮﻝ ﻋﻠﻰ ﻛﻞ ﻫﺬﺍ؟‬
‫ﻭﺃﻳﻦ ﻛﺎﻧﻮﺍ ﺳﻴﺼﻠﻮﻥ ﺑﺎﳌﻌﺮﻓﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻣﻊ ﺗﻠﻚ ﺍﳉﻬﻮﺩ ﺍﻟﻌﻈﻴﻤﺔ ﺍﻟﺘﻲ‬
‫ﺑﺬﻟﻮﻫﺎ ﻟﻮ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻵﻟﻴﺎﺕ ﻭﺍﳌﻌﺎﺭﻑ ﺍﻟﻌﻠﻤ ﹼﻴﺔ ﻣﺘ ﹼﻮﻓﺮﺓ ﻟﺪﻳﻬﻢ؟‬
‫ﺃﺗﺮﻙ ﺍﻹﺟﺎﺑﺔ ﻟﻠﻘ ﹼﺮﺍﺀ ﺍﻟﻜﺮﺍﻡ ﻟﻴﺴﺘﻜﺸﻔﻮﺍ ﻣﺘﻌﺔ ﻏﻮﺭ ﺍﻵﻳﺎﺕ ﻭﻳﺠ ﹼﺮﺑﻮﺍ‬
‫ﻣﻀﺎﻋﻔﺔ ﺍﳌﻌﺮﻓﺔ ﺑﻜﺘﺎﺏ ﺭﺑﻨﺎ ﲟﺎ ﺣﺒﺎﻧﺎ ﺍﷲ ﻣﻦ ﻧﻌﻢ ﻓﻲ ﻫﺬﺍ ﺍﻟﻌﺼﺮ‬
‫ﻧﺤﻦ ﻋﻨﻬﺎ ﻣﺴﺌﻮﻟﻮﻥ‪.‬‬
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‫ﻭﻣﺎ ﻋﻠﻴﻚ ﺇﻻ ﺍﻧﺘﻈﺎﺭﻧﺎ ﻟﻨﺄﺧﺬ ﺍﻟﻮﻗﺖ ﺍﻟﻜﺎﻓﻲ‬ ‫ﺣﺴﺎﺑﺎﺗﻬﺎ ﺍﻟﺪﻻﻟﻴﺔ ﺍﳌﻤﺘﻨﻌﺔ ﻋﻦ ﺍﻻﺧﺘﺮﺍﻕ‬
‫ﻻ ﻳﻨﺒﻐﻲ ﻷﺣﺪ ﺃﻥ ﻳﺴﺎﺭﻉ ﻓﻲ‬
‫ﻹﳒﺎﺯ ﺍﳌﻬﻤﺔ‪ ،‬ﻭﺷﺘﺎﻥ ﺑﲔ ﺍﳌﺼﻄﻠﺤﲔ‪ ،‬ﻓﻤﺜﻼ‬ ‫ﻭﺍﻟﺘﺤﻮﻳﺮ‪ ،‬ﻭﺳﻴﺘﺒﲔ ﻟﻨﺎ ﻣﻦ ﺧﻼﻝ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﻧﻲ‬
‫ﺑﻌﺪﻩ‬
‫ﺣﻜﻤﻨﺎ ﻋﻠﻰ ﻫﺬﻩ ﺍﳋﻄﻮﺭﺓ ﹼ‬
‫ﺍﳌﺮﺍﻋﺎﺓ ﻓﻲ ﺗﺴﺪﻳﺪ ﺍﻟﺪﻳﻦ ﺗﻌﻨﻲ ﺗﺨﻔﻴﻔﻪ ﻓﻬﻮ‬ ‫ﺍﻟﻔﺮﺯ ﺍﻟﺪﻻﻟﻲ ﻭﻣﺎ ﻳﺴﺘﺘﺒﻌﻪ ﻣﻦ ﻓﺮﺯ ﻣﻔﺎﻫﻴﻤﻲ‬
‫ﻫﻞ ﺗﻀﻴﻒ ﺍﻟﺘﻘﻨﻴﺔ ﺟﺪﻳﺪﺍ ﹰ ﻓﻲ ﺁﻟﻴﺎﺕ ﻣﻌﺮﻓﺔ ﻛﺘﺎﺏ ﺭ ﹼﺑﻨﺎ ﻭﻏﻮﺭ ﺃﻋﻤﺎﻗﻪ؟‬ ‫ﻧﻮﻋﺎ ﻣﻦ ﻫﺎﺟﺲ ﺍﳌﺆﺍﻣﺮﺓ ﺍﻟﺬﻱ‬
‫ﺇﻗﺮﺍﺭ ﺑﺎﻟﻀﻌﻒ ﺍﻟﺪﺍﺋﻢ‪ ،‬ﺃﻣﺎ ﺍﻟﻨﻈﺮﺓ ﻓﻲ ﺗﺴﺪﻳﺪ‬ ‫ﻋﻨﺪ ﺍﻟﻮﻗﻮﻑ ﻣﻊ ﺍﻟﻘﺮﺁﻥ ﻓﻲ ﺛ ﹼﻼﺛﺔ ﻣﻮﺍﺿﻊ ﺟﻠﻴﺔ‬
‫ﻻﺑﺪ ﻭﺃﻥ ﳝ ﹼﺮ ﻋﺒﺮ ﻛﺘﺐ‬
‫ﻗﺪ ﻳﻈﻦ ﺍﻟﺒﻌﺾ ﺃ ﹼﻥ ﻓﻬﻢ ﺍﻟﻘﺮﺁﻥ ﻭﺗﺪ ﹼﺑﺮ ﺁﻳﺎﺗﻪ ﹼ‬
‫ﺍﻟﺪﻳﻦ ﻓﻬﻲ ﺍﻹﻣﻬﺎﻝ ﻭﻫﻮ ﺇﻗﺮﺍﺭ ﺑﺎﻟﻘﻮﺓ ﺍﻟﺪﺍﺋﻤﺔ‬ ‫ﺷﺎﻉ ﻓﻲ ﺍﻟﻌﻘﻠﻴﺔ ﺍﳌﺸﺮﻗﻴﺔ‪ ،‬ﻟﻜﻨﻪ‬ ‫ﻭﻫﻲ ﻛﺎﻟﺘﺎﻟﻲ ‪-:‬‬
‫ﺍﻟﺘﻔﺴﻴﺮ ﻭﺁﺭﺍﺀ ﺍﻟﻘﺪﻣﺎﺀ ﻣﻦ ﺍﻟﺴﻠﻒ ﺩﻭﻥ ﺍﻋﺘﺒﺎﺭ ﻟﻈﺮﻭﻑ ﻫﺆﻻﺀ ﺍﳌﻔﺴﺮﻳﻦ‬
‫ﻭﻃﺮﻭﺀ ﺍﻟﻀﻌﻒ ﺍﻟﻌﺎﺭﺽ ﻭﺍﻷﻣﻞ ﺑﺰﻭﺍﻟﻪ‪ .‬ﻭﺷﺘﺎﻥ‬ ‫ﻓﻲ ﺍﻷﺳﺎﺱ ﺍﺳﺘﻘﺮﺍﺀ ﻭﺍﻉ ﻭﺣﺮﻛﺔ‬ ‫ﱭ ﺍﻟﱠ ﹺﺬﻳ ﹶﻦ ﹸﻗ ﹺﺘ ﹸﻠﻮﺍ‬‫ﺴﹶﱠ‬ ‫‪ ١-‬ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪ ) :‬ﻭﹶﻻ ﹶﲢﹾ ﹶ‬
‫ﻭﺍﳌﺼﺎﺩﺭ ﺍﻟﺘﻲ ﻛﺎﻧﺖ ﲢﺖ ﺃﻳﺪﻳﻬﻢ ﻭﺗﻮ ﹼﻓﺮ ﺍﻹﻣﻜﺎﻧ ﹼﻴﺎﺕ ﺍﻟﺒﺤﺜ ﹼﻴﺔ ﻟﺪﻳﻬﻢ‪.‬‬
‫ﺑﲔ ﺍﻟﺸﻌﻮﺭﻳﻦ!‪ ،‬ﻭﻣﺎ ﺩﺍﻡ ﺍﳌﻔﻬﻮﻣﺎﻥ ﻭﺍﳊﺎﻟﺘﺎﻥ‬ ‫ﺭﺍﺻﺪﺓ ﻟﻠﺤﻀﺎﺭﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﻗﻴﻤﻬﺎ‬ ‫ﺍﷲ ﺃ ﹶ ﹾﻣ ﹶﻮﺍﺗﺎ ﹰ ﺑ ﹶ ﹾﻞ ﺃ ﹶ ﹾﺣ ﹶﻴﺎ ﹲﺀ ﹺﻋ ﹾﻨ ﹶﺪ‬‫ﱠ‬ ‫ﻴﻞ‬
‫ﻋﻨﺪﻣﺎ ﻧﻘﺮﺃ ﻓﻲ ﺗﻔﺴﻴﺮ ﻣﺎ ﻣﻦ ﺍﻟﺘﻔﺎﺳﻴﺮ ﺍﻟﻘﺪﳝﺔ ﻧﻜﺘﺸﻒ ﺑﺴﺮﻋﺔ‬ ‫ﹺ‬ ‫ﺳ ﹺﺒ ﹺ‬
‫ﹺﻓﻲ ﹶ‬
‫ﻗﻠﺔ ﺍﳌﺼﺎﺩﺭ ﻭﻧﺪﺭﺓ ﻋﺮﺽ ﺍﻵﺭﺍﺀ ﺍ‪‬ﺘﻠﻔﺔ ﻭﲤﺤﻴﺼﻬﺎ‪ ،‬ﻭﺑﻌﻤﻠﻴﺔ ﺣﺴﺎﺑﻴﺔ‬ ‫ﻣﺨﺘﻠﻔﺘﲔ ﻓﺒﺎﻟﻀﺮﻭﺭﺓ ﻻﺑﺪ ﻣﻦ ﻓﺮﺯ ﺍﳌﺼﻄﻠﺤﲔ‬ ‫ﻭﻋﻘﺒﺎﺕ ﺭﻗﻴﻬﺎ ﻭﺍﺯﺩﻫﺎﺭﻫﺎ ﻭﻣﺎ ﻳﺘﻮﻗﻊ‬ ‫ﺭﹶﺑ ﱢ ﹺﻬ ﹾﻢ ﻳﹸﺮﹾﺯ ﹶ ﹸﻗﻮ ﹶﻥ()ﺁﻝ ﻋﻤﺮﺍﻥ‪ (١٦٩:‬ﻓﺎﳌﻴﺖ ﺍﻟﻌﺎﺩﻱ‬
‫ﺳﺘﺘﻮﺿﺢ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺟﻠ ﹼﻴﺎ‪.‬ﻓﻌﻨﺪﻣﺎ ﻧﺮﺍﺟﻊ ﺗﻔﺴﻴﺮﺍ ﹰ ﻣﻦ ﺍﻟﻘﺮﻥ‬
‫ﹼ‬ ‫ﺑﺴﻴﻄﺔ‬ ‫ﻭﺇﻻ ﺗﺸﺘﺘﺖ ﻃﺮﻳﻘﺔ ﺍﻟﺘﻔﻜﻴﺮ ﻧﻈﺮﺍ ﻻﺧﺘﻼﻝ‬ ‫ﺃﻥ ﺗﺆﻭﻝ ﺇﻟﻴﻪ‪.‬‬ ‫ﻣﺎﺕ ﻭﻓﺎﺭﻕ ﺍﳊﻴﺎﺓ‪ ،‬ﻭﺍﻟﻘﺘﻴﻞ ﻓﻲ ﺳﺒﻴﻞ ﺍﷲ‬
‫ﺍﳋﺎﻣﺲ ﺍﻟﻬﺠﺮﻱ‪ ،‬ﻓﺬﻟﻚ ﻳﻌﻨﻲ ﺃ ﹼﻥ ﻛﻞ ﻧﺘﺎﺝ ﺗﻠﻚ ﺍﻟﻔﺘﺮﺓ ﺇﻟﻰ ﻳﻮﻣﻨﺎ ﻫﺬﺍ‬ ‫ﺍﻟﻠﻐﺔ ﻭﻋﺪﻡ ﺗﻮﻇﻴﻔﻬﺎ ﺗﻮﻇﻴﻔﺎ ﻭﺍﻋﻴﺎ‪.‬‬ ‫ﻗﺪ ﻓﺎﺭﻕ ﺍﳊﻴﺎﺓ ﺃﻳﻀﺎ ﻓﻲ ﺍﻟﻈﺎﻫﺮ ﺣﺴﺐ ﺃﺑﻌﺎﺩ‬
‫–ﺃﻱ ﺃﻛﺜﺮ ﻣﻦ ‪ ٪٩٥‬ﻣﻦ ﺍﻟﺘﻔﺎﺳﻴﺮ ﻭﺍﻟﻜﺘﺐ ﺍﻟﻠﻐﻮﻳﺔ ‪-‬ﻟﻢ ﺗﻜﻦ ﻣﺘﻮ ﹼﻓﺮﺓ‬ ‫‪ ٣-‬ﻭﺁﻳﺔ ﺛﺎﻟﺜﺔ ﺗﺆﺳﺲ ﺿﺒﻂ ﺍﳌﺼﻄﻠﺤﺎﺕ‬ ‫ﺍﻹﻧﺴﺎﻥ ﺍﻟﻌﺎﺩﻱ‪ ،‬ﻭﻧﺤﻦ ﻧﻌﻠﻢ ﺃﻥ ﺑﲔ ﺍﻟﺸﺨﺼﲔ‬
‫ﻋﻨﺪ ﺻﺎﺣﺐ ﺍﻟﺘﻔﺴﻴﺮ‪ .‬ﻭﻋﻨﺪﻣﺎ ﻧﺤﺘﺴﺐ ﺑﻌﺪ ﺍﳌﺴﺎﻓﺎﺕ ﻭ ﺻﻌﻮﺑﺔ‬ ‫ﻭﺃﻫﻤﻴﺔ ﺍﻟﺘﻮﻇﻴﻒ ﺍﻟﻮﺍﻋﻲ ﻟﻠﻐﺔ ﺍﻟﺘﻲ‬ ‫ﻓﺮﻗﺎ ﻛﺒﻴﺮﺍ ﻓﻲ ﻧﻮﻋﻴﺔ ﺍﳊﻴﺎﺓ ﻭﺍﻟﻌﻄﺎﺀ ﻭﺍﻟﻬﺪﻑ‬
‫ﻛﺘﺎﺏ ﻣﺎ ﻳﺘﻄ ﹼﻠﺐ ﺇﻋﺎﺩﺓ ﻛﺘﺎﺑﺘﻪ‬
‫ﹴ‬ ‫ﺍﻻﺗﺼﺎﻝ ﻭﺃ ﹼﻥ ﺇﻳﺠﺎﺩ ﻧﺴﺨﺔ ﺛﺎﻧﻴﺔ ﻣﻦ‬ ‫ﻧﻔﻜﺮ ﺑﻬﺎ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪) :‬ﺫﹶﻟﹺ ﹶﻚ ﺑﹺﺄﹶﻧ ﹸﱠﻬ ﹾﻢ‬ ‫ﻓﻼﺑﺪ ﻟﻜﻞ ﻣﻨﻬﻤﺎ ﻣﺼﻄﻠﺤﻪ ﺍﳋﺎﺹ ﺑﻪ‪.‬‬
‫ﻓﻴﺘﺒﲔ ﺍﻟﻮﺿﻊ ﺍﻟﻌﺴﻴﺮ ﺍﻟﺬﻱ ﺧﺮﺝ ﻓﻴﻪ ﺍﻟﺘﻔﺴﻴﺮ‪ ،‬ﻫﺬﺍ ﻓﻀﻼ‬
‫ﹼ‬ ‫ﺑﺨﻂ ﺍﻟﻴﺪ‪،‬‬ ‫ﹶﻗﺎﻟﹸﻮﺍ ﺇﳕﱠ ﹶﺎ ﺍﻟﹾﺒﻴﻊ ﻣ ﹾﺜ ﹸﻞ ﺍﻟﺮﺑﺎ ﻭﺃﹶﺣ ﱠﻞ ﱠ ﹸ‬
‫ﺍﷲ ﺍﻟﹾ ﹶﺒ ﹾﻴ ﹶﻊ ﻭﹶ ﹶﺣﺮﱠ ﹶﻡ‬ ‫ﻭﻗﺪ ﹼ‬
‫ﺃﻛﺪ ﺍﻟﻘﺮﺁﻥ ﻫﺬﺍ ﺍﻟﻔﺮﺯ ﺑﲔ ﺣﻘﻴﻘﺔ ﺍﻧﺘﻬﺎﺀ‬
‫ﱢ ﹶ ﹶ‬ ‫ﹶﹾﹸ ﹺ‬ ‫ﹺ‬
‫ﻋﻦ ﻏﻴﺎﺏ ﺍﻟﻜﺜﻴﺮ ﻣﻦ ﻭﺳﺎﺋﻞ ﺍﻟﺮﺍﺣﺔ ﻣﺜﻞ ﺍﻟﻘﻠﻢ ﺍﳌﺘﻘﻦ ﻭﺍﻟﻮﺭﻕ )ﻭﻣﺆﺧﹼ ﺮﺍ ﹰ‬ ‫ﻭﻫﻨﺎ ﻧﻘﻒ ﺃﻣﺎﻡ ﺣﺎﻟﺔ‬ ‫ﺍﻟﺮﱢﺑﺎ()ﺍﻟﺒﻘﺮﺓ‪ :‬ﻣﻦ ﺍﻵﻳﺔ‪(٢٧٥‬‬ ‫ﺣﻴﺎﺓ ﺍﻟﻔﺮﺩ ﻧﺘﻴﺠﺔ ﻟﻠﻤﻮﺕ ﻭﺑﲔ ﺣﻘﻴﻘﺔ ﺍﻧﺘﻬﺎﺀ‬
‫ﺍﻟﻜﻤﺒﻴﻮﺗﺮ( ﻭﺍﻟﻜﻬﺮﺑﺎﺀ ﻭﻣﺎ ﻳﺴﺘﺘﺒﻊ ﺫﻟﻚ ﻣﻦ ﺇﺿﺎﺀﺓ ﻭﺗﻜﻴﻴﻒ ﻭﺗﻮﻓﻴﺮ‬ ‫ﺍﻟﺘﺪﻟﻴﺲ ﻭﺍﻟﺘﺤﺮﻳﻒ‪ ،‬ﻓﻘﺪ ﺍﻋﺘﺒﺮ ﺍﳌﺮﺍﺑﻮﻥ‬ ‫ﺣﻴﺎﺗﻪ ﻧﺘﻴﺠﺔ ﻟﻠﻘﺘﻞ ﻓﻲ ﺳﺒﻴﻞ ﺍﷲ ﻓﻲ ﺃﻛﺜﺮ‬
‫ﻭﺗﻨﻈﻴﻢ ﻟﻠﻮﻗﺖ ﻭﺍﳉﻬﺪ ﻭﺳﻬﻮﻟﺔ ﻛﺘﺎﺑﺔ ﻣﺴﻮ ﹼﺩﺍﺕ ﻭﺇﻋﺎﺩﺓ ﺗﺼﺤﻴﺤﻬﺎ‬ ‫ﺍﳌﺘﻨﻔﻌﻮﻥ ﺍﻟﺬﻳﻦ ﻳﻨﻄﻠﻘﻮﻥ ﻣﻦ ﺣﺎﻟﺔ ﺍﺳﺘﻐﻼﻝ‬ ‫ﻣﻦ ﻣﻮﺿﻊ‪ ،‬ﻣﻨﻪ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪) :‬ﻭﹶ ﹶﻣﺎ ﹸﻣ ﹶﺤ ﱠﻤ ﹲﺪ‬
‫ﻗﺒﻞ ﺍﻹﺧﺮﺍﺝ‪ ،‬ﻣﺎ ﻳﻌ ﹼﺰ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﻌﺼﺮ‪.‬‬
‫ﺍﻟﻄﺮﻑ ﺍﻵﺧﺮ ﻭﺍﺿﻄﺮﺍﺭﻩ‪ ،‬ﺍﻋﺘﺒﺮﻭﺍ ﺍﻟﺮﺑﺎ ﻫﻮ ﺍﻷﺻﻞ‬ ‫ﻃﻠﺒﻮﺍ ﻣﺮﺍﻋﺎﺓ ﺣﺎﻟﺘﻬﻢ‪ ،‬ﻓﻬﻢ ﺑﻬﺬﺍ ﺍﻟﺘﻌﺒﻴﺮ‬ ‫ﺎﺕ‬‫ﺳ ﹸﻞ ﺃ ﹶ ﹶﻓﺈ ﹺ ﹾﻥ ﹶﻣ ﹶ‬
‫ﺳﻮ ﹲﻝ ﹶﻗ ﹾﺪ ﺧﹶ ﻠﹶ ﹾﺖ ﹺﻣ ﹾﻦ ﹶﻗ ﹾﺒﻠﹺ ﹺﻪ ﺍﻟ ﱡﺮ ﹸ‬ ‫ﺇﹺﻻ ﺭ ﹶ ﹸ‬
‫ﻭﻣﻦ ﺿﻤﻦ ﺍﳌﺮﺍﺟﻊ ﺍﻷﺳﺎﺳﻴﺔ ﺍﻟﺘﻲ ﻟﻢ ﺗﻜﻦ ﻟﺪﻯ ﺍﻷﻭﻟﲔ ﻭﺍﻟﺘﻲ ﻻ‬
‫ﻳﻘﺮﻭﻥ ﺑﺎﻟﻌﺠﺰ ﻭﺃﻥ ﻋﻤﻠﻬﻢ ﻭﺇﳒﺎﺯﻫﻢ ﻻ ﻳﺮﻗﻰ ﻭﺍﻟﻘﺎﻋﺪﺓ ﺍﳌﺘﺴﺎﻟﻢ ﻋﻠﻴﻬﺎ ﻓﻲ ﺍﻟﺘﻌﺎﻣﻼﺕ‬ ‫ﻢ()ﺁﻝ ﻋﻤﺮﺍﻥ‪(١٤٤:‬‬ ‫ﺃﹶﻭﹾ ﹸﻗ ﹺﺘ ﹶﻞ ﺍﻧ ﹾ ﹶﻘﻠﹶ ﹾﺒﺘ ﹾﹸﻢ ﹶﻋﻠﹶﻰ ﺃ ﹶ ﹾﻋﻘﹶﺎﺑ ﹺ ﹸﻜ ﹾ‬
‫ﻳﺴﺘﻐﻨﻲ ﻋﻨﻪ ﻣﺘﺪ ﹼﺑﺮ ﻫﻮ ﻣﻌﺎﺟﻢ ﺃﻟﻔﺎﻅ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺍﻟﺬﻱ ﻳﺴﺘﻄﻴﻊ‬ ‫ﻭﻛﺬﺍ ﻗﻮﻟﻪ‪) :‬ﻭﻟﹶﺌﻦ ﻣﺘﱡﻢ ﺃﹶﻭ ﹸﻗﺘﻠﹾﺘﹸﻢ ﻹﻟﹶﻰ ﱠ‬
‫ﳊﺎﻟﺔ ﺍﻟﺮﺿﺎ ﻭﻻ ﻳﻘﺘﺮﺏ ﻣﻦ ﺳﺎﺣﺔ ﺍﻹﺗﻘﺎﻥ ﺍﻟﺘﺠﺎﺭﻳﺔ‪ ،‬ﺛﻢ ﺍ ﹼﺩﻋﻮﺍ ﺑﺄﻥ ﺍﻟﺒﻴﻊ ﻳﺴﺎﻭﻱ ﺍﻟﺮﺑﺎ ﻭﻻ‬ ‫ﺍﷲ‬
‫ﹺ‬ ‫ﹶ ﹺ ﹾ ﹸ ﹾ ﹾ ﹺ ﹾ ﹺ‬
‫ﺑﻪ ﺍﻟﻨﻈﺮ ﻓﻲ ﻣﺠﻤﻮﻋﺔ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﳌﺸﺘﺮﻛﺔ ﻓﻲ ﻟﻔﻈﺔ ﻭﺑﺎﻟﺘﺎﻟﻲ ﺍﻟﻨﻈﺮ‬
‫ﻭﺑﺎﻟﺘﺎﻟﻲ ﻳﻘﺪﻣﻮﻥ ﺍﳌﻌﺎﺫﻳﺮ ﻟﺌﻼ ﻳﺆﺍﺧﺬﻭﺍ ﻋﻠﻰ ﻳﺨﺘﻠﻒ ﻋﻨﻪ ﺃﻭ ﻫﻮ ﻣﺜﻠﻪ ﻭﻳﺸﺒﻬﻪ ﻓﻜﻼﻫﻤﺎ‬ ‫ﺸ ﹸﺮﻭ ﹶﻥ()ﺁﻝ ﻋﻤﺮﺍﻥ‪ (١٥٨:‬ﻓﺎﳌﻘﺘﻮﻝ ﺣﻘﻴﻘﺘﻪ‬ ‫ﹸﲢﹾ ﹶ‬
‫ﻓﻲ ﺍﻵﻳﺎﺕ ﺍﻟﺘﻲ ﺗﺘﺤﺪﺙ ﻓﻲ ﻣﻮﺿﻮﻉ ﻭﺍﺣﺪ ﻭﻣﻌﺮﻓﺔ ﺍﻟﺮﺃﻱ ﺍﳉﺎﻣﻊ ﺍﻟﺬﻱ‬
‫ﻳﺤﻔﻆ ﺧﺎﺻﻴﺔ "ﻋﺪﻡ ﺍﻻﺧﺘﻼﻑ" ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﲟﻌﻨﻰ ﺃﻥ ﺍﻵﻳﺎﺕ‬
‫ﻳﺠﻠﺒﺎﻥ ﺍﳌﻨﻔﻌﺔ ﻟﻄﺮﻑ ﻣﻦ ﺁﺧﺮ ﻭﻟﻜﻦ ﻫﺬﺍ‬ ‫ﻏﻴﺮ ﺍﳌﻴﺖ‪ ،‬ﻭﻟﻮ ﻛﺎﻧﺖ ﺍﳊﻘﻴﻘﺘﺎﻥ ﻭﺍﺣﺪﺓ ﳌﺎ ﻋﺒﺮ ﺍﻟﺘﻘﺼﻴﺮ ﻭﻳﻄﻠﺒﻮﻥ ﻣﺮﺍﻋﺎﺓ ﺣﺎﻟﺘﻬﻢ‪.‬‬
‫ﻓﻲ ﺣﲔ ﺃﻥ ﺍﻵﻳﺔ ﺗﺸﺨﺺ ﺣﺎﻟﺘﻬﻢ ﻋﻠﻰ ﺑﺎﻟﺴﻠﻌﺔ ﻭﻫﺬﺍ ﺑﺎﻟﻨﻘﺪ ﺍﻵﺟﻞ‪ ،‬ﻟﻜﻦ ﺍﻟﻘﺮﺁﻥ‬ ‫ﻋﻨﻬﻤﺎ ﺑﺎﻟﺘﺮﺩﻳﺪ ) ﻗﺘﻠﺘﻢ ﺃﻭ ﻣﺘﹼﻢ (‪.‬‬
‫ﻟﺘﺒﲔ ﺍﳊﻘﻴﻘﺔ ﺍﻟﻮﺍﺣﺪﺓ ﻭﺍﻟﻜﺎﻣﻠﺔ ﻟﻪ ﻣﻦ‬
‫ﻓﻲ ﺍﳌﻮﺿﻮﻉ ﺍﻟﻮﺍﺣﺪ ﺗﺘﻌﺎﺿﺪ ﹼ‬
‫‪ ٢-‬ﻭﻛﺬﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪ ) :‬ﻳﹶﺎ ﺃﹶﻳﱡ ﹶﻬﺎ ﺍﻟﱠ ﹺﺬﻳ ﹶﻦ ﻋﻜﺲ ﻣﺎ ﻳﺸﻌﺮﻭﻥ ﺑﻪ‪ ،‬ﺃﻭ ﺃﻧﻬﺎ ﺗﺮﻳﺪ ﻟﻬﻢ ﺻﺮﻳﺢ ﻓﻲ ﺍﻟﻔﺮﺯ ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﺮﻳﺪﻧﺎ ﺃﻥ ﻧﺴﺘﺸﻌﺮ‬
‫ﺍﻟﺘﻌﻤﻖ‬‫ﹼ‬ ‫ﺯﻭﺍﻳﺎ ﻣﺘﻌﺪﺩﺓ ﺩﻭﻥ ﺃﻱ ﺗﻌﺎﺭﺽ ﺑﲔ ﺍﻵﻳﺎﺕ ﻭﻻ ﺗﻨﺎﻗﺾ ﻣﻬﻤﺎ ﻛﺎﻥ‬
‫ﺍﳋﻄﻮﺭﺓ ﻋﻠﻰ ﺍﻟﻔﻜﺮ ﻣﺘﻰ ﻣﺎ ﺗﺸﻮﺷﺖ ﺍﻟﻠﻐﺔ‬ ‫ﹾﻈﺮﹾﻧ ﹶﺎ()ﺍﻟﺒﻘﺮﺓ‪:‬‬
‫ﺍﻧ ﹸ‬ ‫ﺁ ﹶﻣﻨﹸﻮﺍ ﻻ ﺗﹶﻘﹸﻮﻟﹸﻮﺍ ﺭﹶﺍ ﹺﻋﻨﹶﺎ ﻭﹶ ﹸﻗﻮﻟﹸﻮﺍ‬
‫ﺃﻛﺪﻩ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪):‬ﺃ ﹶ ﹶﻓﻼ ﻳ ﹶ ﹶﺘ ﹶﺪﺑ ﱠ ﹸﺮﻭ ﹶﻥ ﺍﻟﹾ ﹸﻘﺮﹾﺁ ﹶﻥ ﻭﹶﻟﹶ ﹾﻮ ﹶﻛﺎ ﹶﻥ ﹺﻣ ﹾﻦ ﹺﻋ ﹾﻨ ﹺﺪ‬
‫ﻓﻴﻬﺎ ﻭﺍﻟﺬﻱ ﹼ‬ ‫ﺃﻥ ﻳﺴﺘﺸﻌﺮﻭﺍ ﺧﻼﻑ ﺍﳊﺎﻟﺔ ﺍﻟﺴﻠﺒﻴﺔ ﺍﻟﺘﻲ‬
‫ﺍﷲ ﻟﹶ ﹶﻮ ﹶﺟ ﹸﺪﻭﺍ ﹺﻓﻴ ﹺﻪ ﺍﺧﹾ ﹺﺘﻼﻓﺎ ﹰ ﹶﻛ ﹺﺜﻴﺮﺍ ﹰ ( )ﺍﻟﻨﺴﺎﺀ‪ ،(٨٢:‬ﻓﺈ ﹼﻥ ﺃ ﹼﻭﻝ ﻓﻬﺮﺱ ﻷﻟﻔﺎﻅ‬ ‫ﱠ‬ ‫ﻭﻟﻢ ﺗﺮﺍﻉ ﺍﻟﺪﻗﺔ ﻓﻲ ﺍﺳﺘﻌﻤﺎﻝ ﺃﻱ ﻣﺼﻄﻠﺢ‬ ‫ﺍﻵﻳﺔ‪ (١٠٤‬ﻓﻠﻤﺎﺫﺍ ﻭﺿﻊ ﺍﻟﻘﺮﺁﻥ ﺣﺪﺍ ﻓﺎﺻﻼ ﺑﲔ ﺗﻨﺘﺎﺑﻬﻢ‪ ،‬ﻭﺗﺮﻳﺪ ﻟﻬﻢ ﺃﻥ ﻳﻘﺮﻭﺍ ﺇﻟﻰ ﻣﺎ ﳝﻠﻜﻮﻥ‬
‫ﹶﻏ ﹾﻴﺮﹺ ﹺ‬
‫ﺍﻟﻘﺮﺁﻥ ﻛﺎﻥ "ﳒﻮﻡ ﺍﻟﻔﺮﻗﺎﻥ ﻓﻲ ﺃﻃﺮﺍﻑ ﺍﻟﻘﺮﺁﻥ" ﳌﺆﻟﻔﻪ ﺍﳌﺴﺘﺸﺮﻕ‬ ‫ﺍﻟﻜﻠﻤﺘﲔ )ﺭﺍﻋﻨﺎ ـ ﺍﻧﻈﺮﻧﺎ(؟ ﻭﺿﻊ ﺣﺪﺍ ﻣﻦ ﺍﻹﻣﻜﺎﻧﺎﺕ ﺍﻟﻬﺎﺋﻠﺔ ﲟﺎ ﻳﺘﺸﺨﺺ ﻣﻦ ﻋﻠﻢ ﻓﻴﻤﺎ ﻳﻌﻨﻴﻪ ﻭﻳﺨﺘﺺ ﺑﻪ‪ .‬ﻓﻘﺪ ﺃﺑﺎﻥ ﻭﺃﻭﺿﺢ ﺃﻥ‬
‫ﺍﻷﳌﺎﻧﻲ ﻓﻠﻮﺟﻞ ﻭﺍﻟﺬﻱ ﻃﺒﻊ ﻷﻭﻝ ﻣﺮﺓ ﻋﺎﻡ ‪١٨٤٢‬ﻡ ﻭﻟﻢ ﻳﻜﻦ ﻟﻜﺘﺎﺏ‬ ‫ﺍﻟﺘﻌﺎﻣﻞ ﺍﻟﺮﺑﻮﻱ ﺍﳌﻌﺒﺮ ﻋﻨﻪ ﲟﺼﻄﻠﺢ " ﺍﻟﺮﺑﺎ "‬ ‫ﻓﺎﺻﻼ ﻟﻴﺆﺳﺲ ﻗﺎﻋﺪﺓ ﲢﺪﻳﺪ ﺍﳌﺼﻄﻠﺤﺎﺕ ﺍﷲ ﺗﻌﺎﻟﻰ ﺑﻬﻢ ﻭﺗﻜﻠﻴﻔﻬﻢ ﺑﻬﺬﻩ ﺍﳌﻬﻤﺔ‪،‬‬
‫ﺍﳌﺮﺣﻮﻡ ﻣﺤﻤﺪ ﻓﺆﺍﺩ ﻋﺒﺪ ﺍﻟﺒﺎﻗﻲ ﺍﳌﺸﻬﻮﺭ "ﺍﳌﻌﺠﻢ ﺍﳌﻔﻬﺮﺱ ﻷﻟﻔﺎﻅ‬ ‫ﻫﻮ ﺣﺮﺍﻡ‪ ،‬ﺃﻣﺎ ﺍﻟﺒﻴﻊ ﻓﻬﻮ ﺍﳉﺎﺋﺰ‪ ،‬ﻭﻻ ﳝﻜﻦ ﺃﻥ ﻳﻘﺎﻝ‬ ‫ﻭﺿﺒﻄﻬﺎ ﻭﻋﺪﻡ ﺍﻟﺘﻬﺎﻭﻥ ﻓﻲ ﺗﺪﺍﺧﻠﻬﺎ ﺃﻭ ﻭﻫﻮ ﻋﻴﻨﻪ ﻣﻨﻬﺞ ﺗﺮﺑﻮﻱ ﻗﺮﺁﻧﻲ ﻋﻈﻴﻢ ﻳﺸﺠﻊ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ" ﻭﺟﻮﺩ ﻗﺒﻞ ﺍﻟﻌﺎﻡ ‪١٩٣٩‬ﻡ‪ .‬ﻓﻼ ﻏﺮﻭ ﺃ ﹾﻥ ﻻ ﲡﺪ‬ ‫ﺍﻟﻘﺪﺭﺍﺕ ﻭﻳﺨﻠﻘﻬﺎ‪ ،‬ﻭﻳﺒﻌﺪ ﺍﻹﻧﺴﺎﻥ ﻋﻦ ﺍﻟﺸﻌﻮﺭ ﺑﺤﺴﺐ ﺍﻟﻠﻐﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺃﻥ ﺍﻟﺒﻴﻊ ﻭﺍﻟﺮﺑﺎ ﻭﺍﺣﺪ ﻣﺎ‬ ‫ﺍﻻﺳﺘﺨﺪﺍﻡ ﺍﻟﻌﺸﻮﺍﺋﻲ ﻟﻬﺎ‪ ،‬ﻷﻥ ﺫﻟﻚ ﻳﺴﺘﺘﺒﻊ‬
‫ﻓﻲ ﺍﻟﺘﻔﺎﺳﻴﺮ ﲢﺪﻳ ﹰﺪﺍ ﻗﺮﺁﻧﻴ ﹼﺎ ﻣﻀﻄﺮﺩﺍ ﹰ ﻷﻭﺿﺢ ﺍﳌﻔﺮﺩﺍﺕ ﻓﻲ ﺍﳊﻴﺎﺓ‬ ‫ﺑﺎﻟﻌﺠﺰ ﻭﻋﺪﻡ ﺍﻟﻘﺪﺭﺓ‪ ،‬ﻭﺑﺎﻟﺘﺎﻟﻲ ﻻﺑﺪ ﻣﻦ ﺍﻟﻨﻬﻲ ﺩﺍﻡ ﻛﻞ ﻣﺼﻄﻠﺢ ﻳﺤﻤﻞ ﺣﻘﻴﻘﺔ ﺗﻐﺎﻳﺮ ﺍﻵﺧﺮ ‪.‬‬ ‫ﺗﺸﻮﻳﻬﺎ ﻭﺗﺸﻮﻳﺸﺎ ﻟﻠﻔﻜﺮ ﺟﺮﺍﺀ ﻋﺪﻡ ﻓﺮﺯ‬
‫ﺍﻹﻧﺴﺎﻧﻴﺔ ﻛﻤﻔﺮﺩﺍﺕ "ﺍﻟﺴﻤﺎﺀ" ﻭ"ﺍﻷﺭﺽ" ﻭ"ﺍﻟﻴﻮﻡ" ﻭ"ﺍﻟﺴﻨﺔ"‬ ‫ﺍﻟﺼﺮﻳﺢ ﺍﻟﻘﺮﺁﻧﻲ ﻭﺗﻄﻠﻴﻖ ﺣﺎﻟﺔ ﺍﻟﺸﻌﻮﺭ ﺑﺎﻟﻌﺠﺰ‬ ‫ﺍﳌﺼﻄﻠﺤﺎﺕ‪ ،‬ﺃﻭ ﺗﺼﺎﻟﺢ ﺍﻟﻘﻮﻡ ﻋﻠﻰ ﺩﻻﻟﺔ ﻟﻔﻆ‬
‫)‪(١‬‬
‫ﻭﺍﻟﻔﺮﻕ ﺑﻴﻨﻬﺎ ﻭﺑﲔ "ﺍﻟﻌﺎﻡ" ﻭ"ﺍﳊﻮﻝ" ‪ ..‬ﺍﻟﺦ!!! ﻗﺪ ﻳﺴﺘﻐﺮﺏ ﺍﻟﻘﺎﺭﺉ‬ ‫ﺇﻥ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻣﺒﻨﻲ ﻋﻠﻰ ﻧﻈﺮﻳﺔ ﺍﻻﺷﺘﺮﺍﻙ ﺍﻟﻠﻔﻈﻲ‪،‬‬
‫ﺑﺎﻻﻋﺘﺒﺎﻁ ﻭﺍﻻﺳﺘﻌﻤﺎﻝ ﻓﻘﻂ ﺑﻼ ﺩﻻﻟﺔ ﺫﺍﺗﻴﺔ‪ ،‬ﺍﻟﺘﻲ ﰎ ﺍﻟﺘﻌﺒﻴﺮ ﻋﻨﻬﺎ )ﺭﺍﻋﻨﺎ( ﻭﻻﺑﺪ ﺣﻴﻨﺌﺬ ﻣﻦ‬
‫ﲟﻌﻨﻰ ﺃﻥ ﺍﻟﻠﻔﻈﺔ ﺍﳌﻔﺮﺩﺓ ﻟﻬﺎ ﻋﺪﺓ ﻣﻌﺎﻥ ﻣﺬﻛﻮﺭﺓ ﻓﻲ ﺍﳌﻌﺎﺟﻢ‬
‫ﻣﻦ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻭﻳﺴﺘﺒﻌﺪﻩ ﻭﻟﻜﻦ ﻧﻈﺮﺓ ﺳﺮﻳﻌﺔ ﻟﻶﻳﺎﺕ ﺍﻟﺘﻲ ﺗﺬﻛﺮ ﻫﺬﻩ‬ ‫ﺍﻟﻠﻐﻮﻳﺔ ﻭﻳﺘﻢ ﲢﺪﻳﺪ ﻣﻌﻨﺎﻫﺎ ﻣﻦ ﺳﻴﺎﻕ ﺍﻻﺳﺘﻌﻤﺎﻝ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﻘﻮﻝ‬
‫ﺑﻨﻈﺮﻳﺔ ﺍﻟﺘﺮﺍﺩﻑ‪ ،‬ﻟﻜﻦ ﺍﻟﻘﻮﻝ ﺍﻷﺭﺟﺢ ﻫﻮ ﻧﻈﺮﻳﺔ ﻋﺪﻡ ﺍﻟﺘﺮﺍﺩﻑ ﻭﺧﺼﻮﺻﺎ‬
‫ﻭﺍﻟﻔﺼﻞ ﻫﻨﺎ ﺑﲔ ﺍﻟﻜﻠﻤﺘﲔ ﻷﻥ ﻛﻞ ﻛﻠﻤﺔ ﻣﻦ ﻃﺮﺡ ﺍﻟﺒﺪﻳﻞ ﺍﳌﺼﻄﻠﺤﻲ ﻟﻠﺤﺎﻟﺔ ﺍﻟﺼﺤﻴﺤﺔ‬
‫ﺍﻟﻜﻠﻤﺘﲔ )ﺭﺍﻋﻨﺎ_ ﻭﺍﻧﻈﺮﻧﺎ( ﲢﻤﻞ ﻛﻞ ﻭﺍﺣﺪﺓ ﺍﳌﻔﺘﺮﺿﺔ ﲢﺖ ﻧﺪﺍﺀ " ﺍﻧﻈﺮﻧﺎ " ﺃﻱ ﺩﻋﻨﺎ ﻧﻌﻤﻞ‬
‫ﻳﺘﺴﻖ ﻣﻊ ﺟﻤﻴﻊ‬
‫ﺍﻷﻟﻔﺎﻅ ﻭﻣﺤﺎﻭﻟﺔ ﺫﻫﻨﻴﺔ ﺟﺎﺩﺓ ﻹﻳﺠﺎﺩ ﺗﻌﺮﻳﻒ ﻣﻨﻄﻘﻲ ﹼ‬ ‫ﻓﻲ ﺃﻟﻔﺎﻅ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻭﺗﺸﻴﺮ ﺃﺑﺤﺎﺙ ﻟﻐﻮﻳﺔ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻧﺰﻝ‬
‫ﻛﻤﺎ ﻫﺎﺋﻼﹰ ﻣﻦ ﺍﻷﺳﺌﻠﺔ ﺍﻟﺘﻲ ﻻ ﲡﺪ ﻟﻬﺎ ﺣﻼﹰ ﻓﻲ ﺟﻤﻴﻊ‬
‫ﺍﻵﻳﺎﺕ ﺗﺴﺘﻮﺟﺐ ﹼ‬ ‫ﺣﺴﺐ ﺍﻟﻠﻬﺠﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﻔﺼﺤﻰ ﻭﻣﺆﺩﺍﻩ ﺑﺄﻥ ﻛﻞ ﻟﻔﻈﺔ ﻓﻲ ﺍﻟﻘﺮﺁﻥ‬
‫ﻟﻬﺎ ﻣﻌﻨﺎﻫﺎ ﺍﳋﺎﺹ ﺑﺤﺴﺐ ﺍﻟﻠﻬﺠﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺘﻲ ﺍﺳﺘﻌﻤﻠﺖ ﺍﻟﻠﻔﻈﺔ‬ ‫ﻣﻔﻬﻮﻣﺎ ﺩﻗﻴﻘﺎ ﻳﺨﺘﻠﻒ ﻋﻦ ﺍﻵﺧﺮ‪ ،‬ﻓﺎﻷﻭﻟﻰ ﻭﳒﺮﺏ ﻭﻧﺴﺘﻔﻴﺪ ﻣﻦ ﲡﺮﺑﺘﻨﺎ ﻭﺃﻧﺖ ﺃﻳﻬﺎ ﺍﻹﺩﺍﺭﻱ‬
‫ﺍﻟﺘﻔﺎﺳﻴﺮ ﺑﻼ ﺍﺳﺘﺜﻨﺎﺀ ﻗﺪﳝﻬﺎ ﻭﺟﺪﻳﺪﻫﺎ‪ ،‬ﺍﻟﺘﻘﻠﻴﺪﻳﺔ ﻣﻨﻬﺎ ﻭ"ﺍﻟﻌﻠﻤﻴﺔ"‪-‬‬
‫)ﺭﺍﻋﻨﺎ( ﺗﻌﺒﺮ ﻋﻦ ﺣﺎﻟﺔ ﺍﻟﺸﻌﻮﺭ ﺑﺎﻟﻀﻌﻒ ﺍﳌﺴﺌﻮﻝ ﺭﺍﻗﺐ ﻋﻤﻠﻨﺎ ﻭﺍﻧﺘﻈﺮﻧﺎ ﺣﺘﻰ ﻧﺆﺩﻳﻪ‬
‫ﻣﻄﺎﺑﻘﺔ ﻟﻬﺎ‪.‬‬
‫ﺃﻱ ﺍﻟﺘﻲ ﲢﺎﻭﻝ ﺭﺑﻂ ﺍﻟﻘﺮﺁﻥ ﲟﻜﺘﺸﻔﺎﺕ ﺍﻟﻌﻠﻢ ﺍﳊﺪﻳﺚ‪.‬‬ ‫)‪ (٢‬ﺩ‪.‬ﻋﻠﻲ ﺗﻮﻓﻴﻖ ﺍﳊﻤﺪ‪ ،‬ﺍﳌﺼﻄﻠﺢ ﺍﻟﻌﺮﺑﻲ ﻣﻘﺎﻟﺔ ﻓﻲ )ﺍﻻﻧﺘﺮﻧﺖ(‪.‬‬
‫)‪ (٣‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪.‬‬ ‫ﻭﺍﻟﻬﻮﺍﻥ ﻭﻋﺪﻡ ﺍﻟﻘﺪﺭﺓ ﻭﻋﺪﻡ ﺍﻟﺘﺤﻤﻞ ﻭﺑﺎﻟﺘﺎﻟﻲ ﻭﻧﺘﻘﻨﻪ‪ ،‬ﻓﻨﺤﻦ ﻗﺎﺩﺭﻭﻥ ﻋﻠﻰ ﺇﳒﺎﺯﻩ ﺑﻌﻮﻧﻪ ﺗﻌﺎﻟﻰ‬
‫ﺗﻘﺪﻡ ﺍﻟﺘﻘﻨﻴﺔ ﹼ‬
‫ﳊﻞ ﻫﺬﻩ ﺍﳌﻌﻀﻠﺔ؟‬ ‫ﻓﻤﺎﺫﺍ ﹼ‬ ‫)‪ (٤‬ﺣﺴﲔ ﺩﺭﻭﻳﺶ ﺍﻟﻌﺎﺩﻟﻲ‪ ،‬ﺣﺮﺏ ﺍﳌﺼﻄﻠﺤﺎﺕ‪ ،‬ﺹ ‪ ) ١٠‬ﺑﺘﺼﺮﻑ (‪.‬‬
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 ‫ﻫﻞ ﻓﻬﻢ ﺍﻟﺪﻳﻦ ﺣﻜﺮ ﻋﻠﻰ ﺭﺟﺎﻟﻪ ؟‬
‫ﻛﻴﻒ ﻧﻘﺮﺃ ﻣﻘﻮﻟﺔ ﺃﻥ ﺍﻟﺪﻳﻦ ﺻﺎﻟﺢ ﻟﻜﻞ ﺯﻣﺎﻥ ﻭﻣﻜﺎﻥ ؟‬
‫ﻫﺬﺍ ﺍﳌﺂﻝ ﻣﻦ ﺍﻟﻔﺸﻞ ﻭﺍﻟﺘﻤﺰﻕ ﻭﺍﻟﺘﺨﻠﻒ‪ ،‬ﻓﺎﳌﻬﻢ ﺃﻥ ﻳﺘﻤﻜﻦ ﺍﳌﺮﺀ ﻣﻦ ﻓﻬﻢ‬ ‫ﻟﻢ ﻳﻜﻦ ﺍﻟﺪﻳﻦ ﻓﻲ ﺑﺪﺍﻳﺔ ﺍﻹﺳﻼﻡ ﻳﺘﻄﻠﺐ ﺗﺨﺼﺼﺎﹰ‪ ،‬ﻭﻻ ﻳﺘﻄﻠﺐ ﺩﺭﺍﺳﺔ‬
‫ﺍﻟﺪﻳﻦ ﺻﺎﻟﺢ ﻟﻜﻞ ﺯﻣﺎﻥ ﻭﻣﻜﺎﻥ‪ ،‬ﻧﻌﻢ ﻫﺬﺍ ﻣﺆﻛﺪ ﻭﻟﻜﻦ ﻓﻲ ﺛﻮﺍﺑﺘﻪ ﻭﻗﻴﻤﻪ ﻭﺃﺻﻮﻝ ﻋﻘﻴﺪﺗﻪ‪،‬‬
‫ﺍﻟﻨﺺ ﻭﻓﻖ ﺁﻟﻴﺔ ﺻﺤﻴﺤﺔ ﻭﺗﻔﻜﻴﺮ ﺳﻠﻴﻢ ﻭﺍﻓﻖ ﻋﻠﻮﻡ ﺍﳊﻮﺯﺓ ﺃﻭ ﻓﺎﺭﻗﻬﺎ‪.‬‬ ‫ﻋﻠﻮﻡ ﻣﺤﺪﺩﺓ ﻟﻔﻬﻢ ﻣﺒﺎﺩﺋﻪ ﻭﺃﺣﻜﺎﻣﻪ ﻭﺗﻮﺟﻬﺎﺗﻪ‪ ،‬ﻭﻣﻊ ﻣﻀﻲ ﺍﻟﺰﻣﻦ ﻭﺯﻳﺎﺩﺓ‬
‫ﻭﺃﻣﺎ ﻓﻴﻤﺎ ﻳﺘﻮﻟﺪ ﻋﻨﻬﺎ ﻣﻦ ﺛﻘﺎﻓﺔ ﻭﺗﺸﺮﻳﻊ ﻭﻗﺎﻧﻮﻥ ﻭﻧﻈﻢ ﻭﺃﻋﺮﺍﻑ ﻭﺗﻘﺎﻟﻴﺪ ﻓﺎﻟﻮﺍﺟﺐ ﻋﻠﻰ ﺍﻷﻣﺔ‬
‫ﺍﻟﺘﻌﻘﻴﺪﺍﺕ ﻭﺍﻟﻔﻠﺴﻔﺎﺕ ﻭﺗﻮﺳﻊ ﺍﳌﻌﺎﺭﻑ‪ ،‬ﻭﺗﺘﺎﺑﻊ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺘﻲ ﻭﺿﻌﻬﺎ ﺛﺎﻧﻴﺎ ﹰ‪ :‬ﺇﻥ ﺭﺟﺎﻝ ﺍﻟﺪﻳﻦ ﻻ ﻳﺮﻳﺪﻭﻥ ﺍﺣﺘﻜﺎﺭ ﻣﻌﺮﻓﺔ ﺍﳊﻼﻝ ﻭﺍﳊﺮﺍﻡ‪ ،‬ﻓﻬﻢ ﻻ‬
‫ﺃﻥ ﺗﻨﺒﺬ ﻋﻨﻬﺎ ﺍﳉﻤﻮﺩ ﻋﻠﻰ ﻣﺎ ﺃﻧﺘﺠﺘﻪ ﻫﻲ ﻓﻲ ﻇﺮﻑ ﻣﻦ ﺍﻟﻈﺮﻭﻑ‪ ،‬ﻭﲢﺖ ﻓﻬﻢ ﺳﺎﺩ ﻋﻨﺪﻫﺎ‬
‫ﺍﳌﺴﻠﻤﻮﻥ ﻟﻔﻬﻢ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﺻﺎﺭﺕ ﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﺪﻳﻨﻴﺔ ﺗﺨﺼﺼﺎ ﹰ ﻳﻨﻈﺮﻭﻥ ﻷﻧﻔﺴﻬﻢ ﻛﻤﺎ ﻳﻨﻈﺮ ﻟﻠﻤﻬﻨﺪﺱ ﻭﺍﻟﻄﺒﻴﺐ ﻛﻤﺎ ﻳﺪﻋﻮﻥ‪ ،‬ﻭﺇﳕﺎ‬
‫ﻟﻨﺎﺣﻴﺔ ﻣﻦ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺇﻻﹼ ﻓﻠﻢ ﺗﻘﻮﻝ ﺍﻷﺧﺒﺎﺭ ﺃﻥ ﺍﷲ ﻳﺒﻌﺚ ﻋﻠﻰ ﺭﺃﺱ ﻛﻞ ﻣﺎﺋﺔ ﺳﻨﺔ ﺭﺟﻼﹰ ﻳﺠﺪﺩ‬
‫ﻳﺮﻳﺪﻭﻥ ﺍﺣﺘﻜﺎﺭ ﻣﻌﺮﻓﺔ ﺍﻟﺼﻮﺍﺏ ﻭﺍﳋﻄﺄ ﻭﺍﳊﺴﻦ ﻭﺍﻟﻘﺒﻴﺢ ﻭﺍﻟﺼﺎﻟﺢ‬ ‫ﻳﺘﻄﻠﺐ ﺗﻔﺮﻏﺎﹰ‪ ،‬ﻭﺻﺎﺭ ﻻ ﻳﻔﻬﻢ ﺍﻟﺸﺮﻳﻌﺔ ﺇﻻﹼ ﻣﻦ ﺩﺭﺱ ﻫﺬﻩ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﺑﻞ‬
‫ﻟﻸﻣﺔ ﺩﻳﻨﻬﺎ‪ .‬ﺍﳌﺸﻜﻠﺔ ﺃﻥ ﺍﳉﻤﻮﺩ ﺻﺎﺩﺭ ﻣﻔﻬﻮﻡ ﺍﻟﺘﺠﺪﻳﺪ ﻧﻔﺴﻪ ﻓﺠﻌﻠﻪ ﺍﻟﻌﻮﺩﺓ ﻟﻠﻘﺪﱘ‪ ،‬ﻭﻻ‬
‫ﻭﺍﻟﻔﺎﺳﺪ‪ ،‬ﻫﻢ ﻳﺮﻳﺪﻭﻥ ﺍﺣﺘﻜﺎﺭ ﺍﻟﺰﻋﺎﻣﺔ ﻭﺍﻟﻘﻴﺎﺩﺓ ﻭﺍﻟﻔﻜﺮ‪ ،‬ﻓﻬﻢ ﻻ ﻳﻘﻴﻤﻮﻥ‬ ‫ﻭﺻﺎﺭﺕ ﻫﺬﻩ ﺍﻟﻌﻠﻮﻡ ﻧﻔﺴﻬﺎ ﺩﻳﻨﺎﹰ‪ ،‬ﻭﻫﻨﺎ ﻻ ﺑﺪ ﻣﻦ ﺇﻳﻀﺎﺡ ﺃﻣﻮﺭ‪:‬‬
‫ﻳﺰﺍﻝ ﻫﺬﺍ ﺍﻟﻔﻬﻢ ﺍﳋﺎﻃﺊ ﻳﺸﺪ ﺍﻷﻣﺔ ﻧﺤﻮ ﺍﳌﺎﺿﻲ ﺑﻜﻞ ﻣﻐﺎﺭ ﺍﻟﻘﺘﻞ ﻛﻤﺎ ﻳﻌﺒﺮ ﺍﻣﺮﺅ ﺍﻟﻘﻴﺲ‪.‬‬
‫ﺃﻧﻔﺴﻬﻢ ﻛﺨﺒﺮﺍﺀ ﻳﺆﺧﺬ ﺭﺃﻳﻬﻢ ﻭﻛﻔﻰ‪ ،‬ﺑﻞ ﻫﻢ ﺍﻟﻴﻮﻡ ﻳﺮﻳﺪﻭﻥ ﺃﻥ ﻳﺘﺴﻨﻤﻮﺍ‬ ‫ﺃﻭﻻ ﹰ‪ :‬ﺇﻥ ﺍﷲ ﻟﻢ ﻳﻜﻠﻒ ﻋﺒﺎﺩﻩ ﺑﺪﺭﺍﺳﺔ ﻋﻠﻢ ﺍﻷﺻﻮﻝ ﻭﺍﻟﺮﺟﺎﻝ ﻭﻛﺘﺐ‬
‫ﻭﻳﺨﻄﺊ ﻣﻦ ﻳﻈﻦ ﺃﻥ ﺻﻼﺣﻴﺔ ﺍﻟﺪﻳﻦ ﺗﻌﻨﻲ ﻗﺒﻮﻟﻪ ﻭﺗﻠﻮﻧﻪ ﺑﻜﻞ ﺃﺷﻜﺎﻝ ﺍﻟﺜﻘﺎﻓﺎﺕ ﺍﻟﺘﻲ ﳝﺮ ﺑﻬﺎ‬
‫ﻣﻨﺎﺻﺐ ﺍﻟﻘﻴﺎﺩﺓ ﻋﻠﻰ ﺍﻟﻨﺎﺱ‪ ،‬ﺮﺩ ﺃﻧﻬﻢ ﻗﺪ ﺩﺭﺳﻮﺍ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺪﻳﻨﻴﺔ‪ ،‬ﻭﻻ‬ ‫ﺍﻟﺮﻭﺍﻳﺔ ﻭﺍﻟﺒﻼﻏﺔ ﻭﺍﻟﻨﺤﻮ ﻭﻣﺎ ﺷﺎﻛﻞ ﻣﻦ ﻋﻠﻮﻡ ﻭﺿﻌﻬﺎ ﻋﻠﻤﺎﺀ ﺍﻹﺳﻼﻡ‬
‫ﻋﺒﺮ ﻣﺴﻴﺮﺗﻪ ﻓﻲ ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ‪ ،‬ﺑﻞ ﺍﻟﺪﻳﻦ ﻫﻮ ﺍﻟﺬﻱ ﻳﻠﻮﻥ ﻫﺬﻩ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺑﻠﻮﻧﻪ ﺍﳋﺎﺹ ﻭﻟﻜﻦ‬
‫ﻟﺘﺴﺎﻋﺪﻫﻢ ﻋﻠﻰ ﻓﻬﻢ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻓﺈﺫﺍ ﺃﻣﻜﻦ ﻷﻱ ﻋﻠﻢ ﺁﺧﺮ ﺃﻭ ﻃﺮﻳﻘﺔ ﻳﻮﺟﺪ ﻋﻠﻢ ﻓﻲ ﺍﻟﺪﻧﻴﺎ ﻳﺪﺭﺳﻪ ﺍﻹﻧﺴﺎﻥ ﻓﻴﺼﺒﺢ ﻗﺎﺋﺪﺍ ﹰ ﺍﺟﺘﻤﺎﻋ ﹼﻴﺎﹰ‪ ،‬ﻓﺎﻟﻌﻠﻢ‬ ‫ﺟﻤﻌﻴﺔ ﺍﻟﺘﺠﺪﻳﺪ ﺍﻟﺜﻘﺎﻓﻴﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‬
‫ﳑﺰﻭﺟﺎ ﹰ ﲟﺎ ﻻ ﻳﻌﺎﺭﺽ ﻣﺒﺎﺩﺋﻪ ﻣﻦ ﺛﻘﺎﻓﺎﺗﻬﺎ ﻭﻓﻨﻮﻧﻬﺎ ﻓﺘﺠﺪ ﺃﻥ ﻗﺎﺳﻤﺎ ﹰ ﻣﺸﺘﺮﻛﺎ ﹰ ﺑﻴﻨﻬﺎ ﻣﻮﺟﻮﺩ‪،‬‬
‫ﺟﺪﻳﺪﺓ ﺃﻥ ﺗﻮﺻﻠﻨﺎ ﳌﻌﺮﻓﺔ ﻭﻓﻬﻢ ﻧﺺ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﺍﻟﻼﺯﻣﺔ‪ ،‬ﺷﻲﺀ ﻭﻣﺆﻫﻼﺕ ﺍﻟﻘﻴﺎﺩﺓ ﻭﺍﻟﺘﻮﺟﻴﻪ ﺷﻲﺀ ﺁﺧﺮ‪ ،‬ﻓﻼ ﺍﺣﺘﻜﺎﺭ ﻟﺮﺟﺎﻝ ﺍﻟﺪﻳﻦ ﻓﻲ‬
‫ﻭﻟﻜﻦ ﲤﺎﻳﺰﺍ ﹰ ﺑﻴﻨﻬﺎ ﺃﻳﻀﺎ ﹰ ﻣﻮﺟﻮﺩ‪.‬‬
‫ﺍﳌﻌﺮﻓﺔ ﻭﺍﻟﻔﻜﺮ ﻭﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﺪﻳﻨﻴﺔ‪ ،‬ﺑﻞ ﻗﺪ ﻻ ﻳﻜﻮﻥ ﺍﻟﻮﺍﺣﺪ ﻣﻨﻬﻢ ﻓﻴﻬﺎ ﺇﻻﹼ‬ ‫ﻓﻬﻲ ﻭﻣﺎ ﻭﺿﻌﻪ ﻋﻠﻤﺎﺀ ﺍﻹﺳﻼﻡ ﺳﻮﺍﺀ ﺑﺴﻮﺍﺀ‪ ،‬ﻓﻼ ﻳﻘﺎﻝ ﳌﻦ ﻟﻢ ﻳﺘﺨﺮﺝ ﻣﻦ‬
‫ﺍﳊﻮﺯﺍﺕ ﺍﻟﺪﻳﻨﻴﺔ ﺃﻧﻪ ﻏﻴﺮ ﻣﺆﻫﻞ ﻟﻔﻬﻢ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻓﻠﻮ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺘﻲ ﻋﺎﻟﺔ ﻋﻠﻰ ﺳﻮﺍﻩ‪.‬‬ ‫ﻫﻞ ﺍﻹﺳﻼﻡ ﺗﺎﺭﻳﺨﺎﻧﻲ ؟‬
‫ﻳﺪﺭﺳﻮﻧﻬﺎ ﺗﻨﻬﺾ ﻛﻔﺎﻳﺔ ﲟﻌﺮﻓﺔ ﺃﺳﺮﺍﺭ ﺍﻟﻘﺮﺁﻥ ﻭﺍﳊﻜﻢ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﳌﺎ ﺑﻠﻐﻨﺎ‬ ‫ﻭﺍﺳﺘﺠﻬﻞ ﺍﻟﻌﻘﻞ‪ ،‬ﻭﺭﻓﺾ ﺣﺮﻳﺔ ﺍﻻﻟﺘﺰﺍﻡ ﻭﻗﺒﻞ ﺣﺮﻳﺔ ﺍﻻﻧﻔﻼﺕ‪ ،‬ﻭﻫﺬﺍ ﻻ‬ ‫ﻣﻦ ﺍﳋﻄﺄ ﺍﻟﻌﻈﻴﻢ ﺃﻥ ﻧﺴﺘﺨﺪﻡ ﻫﺬﻩ ﺍﻹﻃﻼﻗﺎﺕ ﻭﻛﺄﻥ ﺍﻹﺳﻼﻡ ﻣﻜﻮ ﹲﻥ‬
‫ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺃﺑﺪﺍ ﹰ ﻓﻲ ﻋﻤﻮﻡ ﺍﻹﻧﺴﺎﻥ‪.‬‬ ‫ﺑﺴﻴﻂ‪ ،‬ﻓﺎﻹﺳﻼﻡ ﻣﺮﻛﺐ ﻣﻌﻘﺪ ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﺃﻣﻮﺭ ﻛﺜﻴﺮﺓ ﺟﺪﺍ ﹰ ﻓﻬﻮ ﺣﺘﻰ‬
‫ﰈ ﻧﻔﺴﺮ ﺗﻨﺎﻗﺾ ﺍﻟﻔﺘﺎﻭﻯ ؟‬
‫ﻭﺃﻣﺎ ﺇﺫﺍ ﺃﺭﺩﻧﺎ ﺑﺎﻟﺘﺎﺭﻳﺨﻴﺔ ﺍﻧﺴﺠﺎﻡ ﺍﳊﻠﻮﻝ ﺍﻟﺘﺸﺮﻳﻌﻴﺔ ﻭﺍﻟﻌﺮﻓﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ‬ ‫ﻟﻴﺲ ﻣﺠﺮﺩ ﻋﻘﻴﺪﺓ ﻭﺷﺮﻳﻌﺔ‪ ،‬ﻓﺈﺫﺍ ﺃﺭﺩﻧﺎ ﺑﺎﻟﺘﺎﺭﻳﺨﺎﻧﻴﺔ ﺃﻧﻪ ﻛﺎﻥ ﺻﺎﳊﺎ ﹰ ﻭﻟﻢ‬
‫ﺍﻟﻔﺘﺎﻭﻯ ﻻﺑﺪ ﻭﺃﻥ ﺗﺨﺘﻠﻒ‪ ،‬ﻭﻟﻴﺲ ﻣﺴﺘﺤﻴﻼﹰ ﺃﻥ ﺗﺘﻨﺎﻗﺾ‪ ،‬ﻷﻥ ﺍﻟﻔﺘﻮﻯ ﻫﻲ ﻋﻠﻰ ﻣﻌﺮﻓﺘﻪ ﺑﺎﷲ ﻭﺭﺣﻤﺘﻪ‪ ،‬ﻭﺃﻣﺎ ﺇﻥ ﻛﺎﻥ ﺍﻟﻔﻘﻴﻪ ﻣﺘﺸﺪﺩﺍ ﻭﻣﻨﻘﺒﻀﺎ‪،‬‬ ‫ﻣﻊ ﻇﺮﻭﻓﻬﺎ ﻭﻣﺠﺘﻤﻌﻬﺎ ﻭﻧﺎﺳﻬﺎ ﺳﺎﻋﺔ ﺍﻟﺘﺸﺮﻳﻊ ﻓﻬﺬﺍ ﺃﻣﺮ ﺣﺘﻤﻲ‪ ،‬ﻭﻋﺪﻡ‬ ‫ﻳﻌﺪ ﻛﺬﻟﻚ ﺍﻟﻴﻮﻡ‪ ،‬ﺃﻭ ﺃﻧﻪ ﻭﻟﻴﺪ ﻇﺮﻓﻪ ﻫﻜﺬﺍ ﻛﻠﻪ ﺑﺮﻣﺘﻪ‪ ،‬ﻓﻬﺬﺍ ﻳﺨﺮﺟﻨﺎ ﻣﻦ‬
‫ﻓﺈﻧﻪ ﻳﺼﺮ ﻋﻠﻰ ﺗﻜﻠﻴﻒ ﺍﻟﻌﺒﺪ ﻗﻀﺎﺀ ﻛﻞ ﻣﺎ ﻓﺎﺗﻪ‪ ،‬ﺇﻟﻰ ﺃﻥ ﳝﻮﺕ ﻓﻴﻮﺻﻲ‬ ‫ﻋﻤﻠﻴﺔ ﺇﻧﺰﺍﻝ ﻟﻠﻨﺺ ﺃﻭ ﺍﻟﺮﻭﺍﻳﺔ ﺃﻭ ﺍﻟﻔﻬﻢ ﻋﻠﻰ ﺍﻟﻮﺍﻗﻊ‪ ،‬ﻭﺍﻟﻮﺍﻗﻊ ﻟﻪ ﺣﻖ ﻓﻲ‬ ‫ﺍﻗﺘﻨﺎﻉ ﺍﳌﺴﻠﻤﲔ ﺑﻬﺬﺍ ﺍﻷﻣﺮ ﻫﻮ ﻣﻦ ﺍﳌﺸﺎﻛﻞ ﺍﻟﻜﺒﺮﻯ ﻓﻲ ﺇﻣﻜﺎﻧﻴﺔ ﺗﻄﻮﻳﺮ‬ ‫ﺍﻟﺪﻳﻦ ﺇﻟﻰ ﻏﻴﺮﻩ‪ ،‬ﻭﻟﻜﻦ ﻓﻲ ﺍﻹﺳﻼﻡ ﻗﻴﻢ ﻭﺃﺧﻼﻕ ﻭﻣﺒﺎﺩﺉ ﺃﺑﺪﻳﺔ ﺗﺒﻘﻰ ﻣﻊ‬
‫ﺇﺳﺒﺎﻍ ﺍﻟﻌﺪﺍﻟﺔ ﻭﺍﻻﻋﺘﺪﺍﻝ ﻭﺍﻟﻴﺴﺮ ﻋﻠﻰ ﺍﻟﻔﺘﻮﻯ‪ ،‬ﻓﻤﺜﻼﹰ ﻳﺠﺐ ﻋﻠﻰ ﺍﳌﺴﻠﻢ ﻭﻟﻴﻪ ﲟﻮﺍﺻﻠﺔ ﺍﻟﻘﻀﺎﺀ‪ ،‬ﺃﻭ ﺍﺳﺘﺌﺠﺎﺭ ﻣﻦ ﻳﻘﻀﻲ ﻋﻨﻪ ﺇﻥ ﻛﺎﻥ ﻟﻪ ﻣﺎﻝ‪ ،‬ﻓﻬﺬﺍ‬ ‫ﺍﻟﺘﺸﺮﻳﻊ ﻭﺍﻷﻋﺮﺍﻑ ﺍﻟﺪﻳﻨﻴﺔ‪ ،‬ﻭﻟﻮ ﺗﺄﺗﻲ ﻷﻧﺼﺎﺭ ﺍﻟﺴﻠﻔﻴﺔ ) ﻭﻫﻢ ﻣﻮﺟﻮﺩﻭﻥ‬ ‫ﺍﻹﻧﺴﺎﻥ ﺑﻞ ﻭﻣﻊ ﺍﻟﻮﺟﻮﺩ ﻷﻧﻬﺎ ﻗﻔﺰﺕ ﻣﻦ ﺍﻟﻠﺤﻈﺔ ﺍﻵﻧﻴﺔ ﻟﻠﻮﻻﺩﺓ ﺇﻟﻰ ﺃﺑﺪﻳﺔ‬
‫ﺍﻟﻔﻘﻴﻪ ﻻ ﻳﺮﻳﺪ ﺃﻥ ﻳﺘﺤﻤﻞ ﻓﻲ ﺫﻣﺘﻪ ﺃﻧﻪ ﺃﻓﺘﻰ ﻋﺒﺪﺍ ﹰ ﺑﺴﻘﻮﻁ ﻭﺍﺟﺐ ﺍﻟﻘﻀﺎﺀ‬ ‫ﻗﻀﺎﺀ ﻣﺎ ﻓﺎﺗﻪ ﻣﻦ ﺻﻮﻡ ﻭﺻﻼﺓ‪ ،‬ﻫﺬﺍ ﻫﻮ ﺃﺻﻞ ﺍﳊﻜﻢ‪ ،‬ﻭﻟﻜﻦ ﻣﺎﺫﺍ ﻟﻮ ﻛﺎﻧﺖ‬ ‫ﺍﳋﻠﻮﺩ‪ ،‬ﺣﻴﻨﻤﺎ ﺃﺩﺭﻛﺖ ﺟﻮﻫﺮ ﺍﻹﻧﺴﺎﻥ ﻭﺟﻮﻫﺮ ﺍﳋﺎﻟﻖ‪ ،‬ﻓﺎﻟﻘﻴﻢ ﺍﻹﺳﻼﻣﻴﺔ ﻓﻲ ﻛﻞ ﺍﳌﺬﺍﻫﺐ ﻭﻻ ﺃﻋﻨﻲ ﺑﻬﻢ ﻫﻨﺎ ﺧﺼﻮﺹ ﺍﳊﻨﺎﺑﻠﺔ( ﻷﻟﺒﺴﻮﺍ ﺍﻟﻌﺎﻟﻢ‬
‫ﺍﳌﺪﺓ ﺧﻤﺴﲔ ﻋﺎﻣﺎﹰ؟ ﻫﻨﺎ ﺗﺘﺪﺧﻞ ﻗﺎﻋﺪﺓ ﺍﻟﻴﺴﺮ " ﻳﺮﻳﺪ ﺍﷲ ﺑﻜﻢ ﺍﻟﻴﺴﺮ ﻋﻨﻪ‪ ،‬ﺧﻮﻓﺎ ﹰ ﻣﻦ ﺍﳊﺴﺎﺏ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻭﻫﺬﺍ ﻣﺠﺮﺩ ﻭﺟﻪ ﻭﺍﺣﺪ ﻻﺧﺘﻼﻑ‬ ‫ﻭﺣﻤﻠﻮﻫﻢ ﺍﻟﻌﺼﺎ‪ ،‬ﳌﺎ ﻭﺭﺩ ﻣﻦ ﺍﻣﺘﺪﺍﺡ ﺍﻟﻨﺒﻲ )ﺹ( ﻟﻬﺬﺍ‬
‫ﹼ‬ ‫ﻛﻠﻪ ﺍﻟﻌﻤﺎﺋﻢ‬ ‫ﻫﻲ ﻗﻴﻢ ﺇﻧﺴﺎﻧﻴﺔ ﻭﺭﺑﺎﻧﻴﺔ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﺘﻌﺪﺍﻫﺎ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﺇﻻﹼ ﺇﺫﺍ ﻓﺴﺪ ﺍﻟﺰﻣﺎﻥ‬
‫"ﻓﺎﻟﻔﻘﻴﻪ ﻣﻦ ﺣﺒﺐ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻟﻌﺒﺎﺩﻩ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻔﻘﻴﻪ ﺑﺼﻴﺮﺍ ﹰ ﺍﻟﻔﺘﺎﻭﻯ‪ ،‬ﻭﺇﻻﹼ ﻓﺈﻥ ﺍﻷﺻﻞ ﺍﻷﻛﺒﺮ ﻫﻮ ﺍﺧﺘﻼﻑ ﺍﳌﻔﺘﲔ ﻓﻲ ﺍﻋﺘﺒﺎﺭ ﺍﻟﻨﺼﻮﺹ‬ ‫ﻭﻓﺴﺪ ﺍﻹﻧﺴﺎﻥ؛ ﻓﺎﺳﺘﺤﺴﻦ ﺍﻟﻈﻠﻢ ﻭﺍﺳﺘﻘﺒﺢ ﺍﻟﻌﺪﻝ‪ ،‬ﻭﺗﻌﻘﻞ ﺍﳋﺮﺍﻓﺔ‪ ،‬ﺍﻟﻠﺒﺎﺱ ﻟﻘﻮﻣﻪ ﺍﻟﻌﺮﺏ‪.‬‬
‫ﺑﻨﻔﻮﺱ ﺍﻟﻌﺒﺎﺩ ﺃﺳﻘﻂ ﻋﻨﻪ ﺍﳊﻜﻢ ﺃﻭ ﺑﻌﻀﻪ ﻣﺘﻮﻛﻼﹰ ﻓﻲ ﻣﺨﺎﻟﻔﺘﻪ ﻟﻠﻨﺺ ﻭﺍﻟﺮﻭﺍﻳﺎﺕ ﺇﺫ ﻛﻞ ﻳﺄﺧﺬ ﻣﺎ ﺟﺎﺀﻩ ﻓﻲ ﻣﺬﻫﺒﻪ‪ ،‬ﻭﻣﺎ ﺻﺢ ﺳﻨﺪﻩ ﻋﻨﺪﻩ‪.‬‬
‫ﻣﺎ ﻫﻮ ﺳﺒﺐ ﺍﺧﺘﻼﻑ ﺗﻔﺴﻴﺮ ﺍﻟﻘﺮﺁﻥ ﺑﲔ ﺍﳌﺬﺍﻫﺐ ؟‬

‫ﻻ ﻳﻮﺟﺪ ﺍﺧﺘﻼﻑ ﺷﺪﻳﺪ ﻓﻲ ﺗﻔﺴﻴﺮ ﺍﻟﻘﺮﺁﻥ ﺑﲔ ﺃﺗﺒﺎﻉ ﺍﳌﺬﺍﻫﺐ ﺍﻟﻠﻬﻢ ﺇﻻﹼ ﻓﻲ ﺍﻟﻄﺮﻕ ﻳﺪﻟﻪ ﻋﻠﻴﻬﺎ‪ ،‬ﺛﻢ ﻫﻮ ﻻ ﻳﻨﻈﺮ ﺇﻟﻰ ﻋﻤﻮﻡ ﺍﻟﻘﺮﺁﻥ ﺑﻌﺪ ﲤﺬﻫﺒﻪ‪ ،‬ﻟﻴﺮﻯ‬
‫ﻫﻞ ﺗﺴﻴﺮ ﺍﻟﻔﺘﻮﻯ ﻟﺼﺎﻟﺢ ﺍﻟﺴﻴﺎﺳﺔ ؟‬
‫ﺍﻵﻳﺎﺕ ﺍﻟﺘﻲ ﺗﻮﻇﻒ ﳋﺪﻣﺔ ﻣﺒﺎﺩﺉ ﻣﺬﻫﺒ ﹼﻴﺔ‪ ،‬ﺃﻭ ﻟﺘﺼﺮﻑ ﻋﻦ ﻣﻔﺎﻫﻴﻢ ﺗﺨﺪﻡ ﻣﺎ ﻳﻮﺍﻓﻖ ﻣﺬﻫﺒﻪ ﻭﻣﺎ ﻳﺨﺎﻟﻔﻪ‪ ،‬ﻋﺴﻰ ﺃﻥ ﻳﻬﺘﺪﻱ ﳊﻖ ﺟﺪﻳﺪ ﺧﺎﺭﺝ ﻣﺬﻫﺒﻪ‬
‫ﻛﺎﻧﺖ ﺍﻟﺒﺪﺍﻳﺔ ﻓﻲ ﻭﺿﻊ ﺍﻷﺣﺎﺩﻳﺚ ﺍﳌﻜﺬﻭﺑﺔ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ )ﺹ( ﺭﺳﻮﻝ ﺍﷲ )ﺹ(‪ ،‬ﺛﻢ ﳊﻘﻬﻢ ﺍﻵﺧﺮﻭﻥ‪ ،‬ﻭﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻼﺣﻘﺔ ﺇﳕﺎ ﺍﻋﺘﻤﺪﺕ‬ ‫ﻣﺬﻫﺐ ﺍﻵﺧﺮ‪ ،‬ﻓﻜﻞ ﻃﺮﻑ ﻣﻦ ﺍﻷﻃﺮﺍﻑ ﻳﺘﺨﺬ ﺍﳌﻮﻗﻒ ﺃﻭﻻﹰ‪ ،‬ﻳﺬﻫﺐ ﻟﻠﻘﺮﺁﻥ ﻭﻣﺬﻫﺐ ﺧﺼﻮﻣﻪ‪ ،‬ﻭﻟﻬﺬﺍ ﻓﻬﻨﺎﻙ ﺁﻳﺎﺕ ﻗﻮﻳﺔ ﻓﻲ ﺗﻌﺰﻳﺰ ﻛﻞ ﻣﺬﻫﺐ ﺩﻳﻨﻲ‬
‫ﻟﺼﺎﻟﺢ ﺍﻟﺴﻴﺎﺳﺔ ﻭﺍﳋﻠﻔﺎﺀ‪ ،‬ﻭﺃﻛﺜﺮ ﻣﻦ ﺗﻮﺳﻊ ﻓﻲ ﻫﺬﺍ ﺍ‪‬ﺎﻝ ﻫﻢ ﺍﻷﻣﻮﻳﻮﻥ‪ ،‬ﻓﻲ ﺍﻟﻐﺎﻟﺐ ﻋﻠﻰ ﻣﺎ ﺃﺳﺴﻪ ﻫﺆﻻﺀ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﺍﳌﻮﺿﻮﻋﺔ‪ ،‬ﻭﺍﻟﺪﻳﻦ ﺇﻟﻰ‬ ‫ﺃﻭ ﻛﻼﻣﻲ ﺃﻭ ﺳﻴﺎﺳﻲ‪ ،‬ﳑﺎ ﻳﺪﻟﻚ ﻋﻠﻰ ﺃﻥ ﺍﳊﻖ ﻫﻮ ﺧﺎﺭﺝ ﺃﻭ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ‬ ‫ﻟﻴﺒﺤﺚ ﻓﻴﻪ ﻋﻤﺎ ﻳﺴﺎﻧﺪ ﺭﺃﻳﻪ‪ ،‬ﻭﻫﻮ ﻭﺍﺟﺪ ﻓﻴﻪ ﺣﺘﻤﺎ ﹰ ﻣﺎ ﳝﻜﻦ ﺃﻥ ﻳﻨﺴﺠﻢ‬
‫ﻭﺁﺛﺎﺭﻫﻢ ﻓﻲ ﺫﻟﻚ ﻋﻤﻴﻘﺔ ﻻ ﺗﺰﺍﻝ ﺇﻟﻰ ﺍﻟﻴﻮﻡ‪ ،‬ﻭﻫﻲ ﺃﺧﻄﺮ ﲟﺎ ﻻ ﻳﻘﺎﺱ ﻣﻦ ﺍﻟﻴﻮﻡ ﻳﺪﺍﺭ ﻣﻊ ﺍﻟﺴﻴﺎﺳﺔ ﺃﻳﻨﻤﺎ ﺩﺍﺭﺕ ﺣﻜﻤﺎ ﹰ ﻭﻣﻌﺎﺭﺿﺔ‪ ،‬ﻓﻲ ﺍﻟﻔﺘﻮﻯ ﻭﺍﻹﻋﻼﻡ‬ ‫ﻣﻊ ﻫﻮﺍﻩ ﻭﻣﺬﻫﺒﻪ‪ ،‬ﻭﻟﻜﻨﻪ ﻻ ﻳﺘﺨﺬ ﺍﻟﻘﺮﺁﻥ ﻣﻨﻬﺠﺎ ﹰ ﻗﺒﻞ ﲤﺬﻫﺒﻪ‪ ،‬ﻟﻴﺮﻯ ﺃﻱ ﻣﻐﺎﻳﺮﺍ ﹰ ﻟﻠﺠﻤﻴﻊ ﻓﻲ ﻛﺜﻴﺮ ﺃﻭ ﻗﻠﻴﻞ‪.‬‬
‫ﺍﻟﻔﺘﺎﻭﻯ‪ ،‬ﻷﻧﻬﺎ ﺻﺎﺭﺕ ﻣﻦ ﺍﳊﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ ﺍﻟﺬﻱ ﻳﻮﺟﻪ ﺍﻟﻔﻜﺮ ﻭﺍﻟﺸﺮﻉ ﻭﺍﳋﻄﺎﺑﺔ‪ ،‬ﻓﺎﻟﻜﻞ ﻳﻮﻇﻒ ﺍﻟﺪﻳﻦ ﻟﺘﺤﻄﻴﻢ ﺍﳋﺼﻮﻡ ﻭﺍﺳﺘﺠﻼﺏ ﺍﻷﻋﻮﺍﻥ‪،‬‬
‫ﻭﺍﻟﺪﻳﻦ ﺃﺑﺮﺃ ﻣﺎ ﻳﻜﻮﻥ ﻣﻦ ﺍﳉﻤﻴﻊ‪.‬‬ ‫ﻭﺍﻟﻌﻘﻴﺪﺓ ﻭﺇﻟﻰ ﺍﻟﻴﻮﻡ‪ ،‬ﻭﻟﻮ ﺗﻜﺸﻒ ﻟﻨﺎ ﻣﺪﻯ ﻋﻤﻖ ﻫﺬﺍ ﺍﻟﺘﺄﺛﻴﺮ ﻟﺼﺪﻣﻨﺎ‬ ‫ﻣﺎ ﻫﻲ ﺣﺪﻭﺩ ﺍﻟﺘﺄﻭﻳﻞ ؟‬
‫ﺑﻪ‪ ،‬ﻓﻘﺪ ﺍﺷﺘﺮﻯ ﺍﻷﻣﻮﻳﻮﻥ ﺫﱈ ﻋﺪﺩﹴ ﻣﻦ ﺍﻟﺮﻭﺍﺓ ﺍﻟﻜﺬﺑﺔ‪ ،‬ﻓﺄﻛﺜﺮﻭﺍ ﺍﻟﻘﺎﻟﺔ ﻋﻠﻰ‬ ‫ﺍﻟﻨﺼﻮﺹ ﺍﻟﺘﻲ ﺷﺎﻋﺖ ﻓﻲ ﺍﳌﺴﻠﻤﲔ ﻷﻣﻮﺭ ﺧﺎﺻﺔ ﻣﺬﻫﺒﻴﺔ ﻭﺳﻴﺎﺳﻴﺔ‪.‬‬ ‫ﺍﻟﺘﺄﻭﻳﻞ ﺍﳊﻘﻴﻘﻲ ﻫﻮ ﺍﻣﺘﻼﻙ ﺍﻟﺒﺼﻴﺮﺓ ﻓﻲ ﻓﻬﻢ ﻣﺎ ﻳﺆﻭﻝ ﺇﻟﻴﻪ ﺍﳌﻌﻨﻰ‪ ،‬ﻭﻓﻘﻪ‬
‫ﻭﺍﻟﻘﺮﺁﻥ ﻻ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺗﺄﻭﻳﻞ‪ ،‬ﺑﻞ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺗﻔﺴﻴﺮ ﻭﻓﻖ ﻗﻮﺍﻋﺪﻩ ﻫﻮ‪ ،‬ﻻ‬ ‫ﺍﳌﺮﺍﻣﻲ ﺍﻟﺒﻌﻴﺪﺓ ﻟﻠﻨﺺ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺍﳋﻀﺮ ﳌﻮﺳﻰ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ﺣﻴﻨﻤﺎ‬
‫ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻟﺮﺅﻯ ﺍﳉﺪﻳﺪﺓ ﻻ ﻣﺜﺎﻝ ﻣﺤﻤﺪ ﺃﺭﻛﻮﻥ ﻭﻋﻠﻲ ﺍﻟﻮﺭﺩﻱ ﻭﻏﻴﺮﻫﻢ ﻓﻲ ﻗﻀﺎﻳﺎ ﺍﻟﺘﺠﺪﻳﺪ‬
‫ﻭﻓﻖ ﻗﻮﺍﻋﺪ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻭﻓﻖ ﻣﺎ ﻗﺎﻟﻪ ﻫﻮ‪ ،‬ﻻ ﻭﻓﻖ ﻳﻘﻮﻟﻪ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﲟﺎ ﻳﺘﻨﺎﺳﺐ‬ ‫ﻋﺠﺰ ﻣﻮﺳﻰ ﻋﻦ ﺇﺩﺭﺍﻙ ﺳﺮ ﺗﺼﺮﻓﺎﺗﻪ ﺍﻟﻐﺮﻳﺒﺔ ﻣﻦ ﺧﺮﻕ ﺍﻟﺴﻔﻴﻨﺔ ﻭﻗﺘﻞ‬
‫ﻓﻲ ﻓﻜﺮ ﺃﻣﺜﺎﻝ ﻫﺆﻻﺀ ﻣﻦ ﺍﻟﺬﻳﻦ ﻳﻜﺘﺒﻮﻥ ﻋﻦ ﺍﻟﺪﻳﻦ ﻣﻦ ﺧﺎﺭﺝ ﺍﳌﻨﻈﻮﺭ ﺑﻨﺎﺀ ﺍﻹﺳﻼﻡ ﻣﺘﻤﺎﺳﻜﺎﹰ‪ ،‬ﻣﻦ ﻣﺜﻞ ﺧﻠﻮﺩ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﻧﻲ‪ ،‬ﻭﺍﻟﺬﻱ ﻫﻮ ﺃﺳﺎﺱ‬ ‫ﺍﻟﻐﻼﻡ ﻭﺑﻨﺎﺀ ﺍﳉﺪﺍﺭ‪ ،‬ﻓﻠﻤﺎ ﺑﲔ ﻟﻪ ﻏﺮﺽ ﺍﻟﻐﺮﺽ‪ ،‬ﻗﺎﻝ ﻟﻪ‪" :‬ﺫﻟﻚ ﺗﺄﻭﻳﻞ ﻣﺎﻟﻢ ﻣﻊ ﻗﺎﺋﻠﻪ ﻫﻮ ) ﺳﺒﺤﺎﻧﻪ( ﻻ ﻛﻤﺎ ﻫﻮ ﺍﳊﺎﻝ ﻣﻊ ﻛﻼﻡ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﻴﺘﺴﺎﻭﻯ‬
‫ﺍﻹﺳﻼﻣﻲ ﺍﳌﻠﺘﺰﻡ ﺑﺎﻟﻨﺺ‪ ،‬ﻓﺎﺋﺪﺓ ﻛﺒﻴﺮﺓ ﻟﻨﺎ‪ ،‬ﻷﻧﻬﻢ ﻛﻤﺜﻞ ﺍﻟﺬﻱ ﻳﻠﻘﻲ ﺣﺠﺮﺍ ﹰ ﺍﻟﺪﻳﻦ ﻛﻠﻪ‪ ،‬ﻓﺄﻱ ﲡﺪﻳﺪ ﻟﻠﺪﻳﻦ ﻻ ﺑﺪ ﺃﻥ ﻳﻨﻄﻠﻖ ﻣﻦ ﺭﻭﺡ ﻣﺤﺒﺔ ﻟﻺﺳﻼﻡ ﺃﻭﻻﹰ‪،‬‬ ‫ﻋﻨﺪﻧﺎ ﺫﻫﺐ ﻭﺫﻫﺒﻮﺍ ﻭﻗﺎﻝ ﻭﻗﺎﻟﻮﺍ‪ ،‬ﻓﻠﻮ ﺍﺣﺘﺮﻡ ﺍﳌﺴﻠﻤﻮﻥ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﻟﻘﻠﱠﺖ‬ ‫ﺗﺴﺘﻄﻊ ﻋﻠﻴﻪ ﺻﺒﺮﺍ"‪ ،‬ﻓﺎﻟﺘﺄﻭﻳﻞ ﻫﻮ ﺃﻋﻤﻖ ﺑﺄﺷﻮﺍﻁ ﻣﻦ ﺍﻟﺘﻔﺴﻴﺮ ﻭﻟﻬﺬﺍ‬
‫ﻭﻣﻠﺘﺰﻣﺔ ﺑﺼﺤﺔ ﻭﺧﻠﻮﺩ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﻧﻲ ﺛﺎﻧﻴﺎ‪ ،‬ﻭﺃﻱ ﲡﺪﻳﺪ ﻳﻘﻮﻡ ﻋﻠﻰ ﻓﻬﻢ‬ ‫ﻓﻲ ﺑﺮﻛﺘﻨﺎ ﺍﻵﺳﻨﺔ‪ ،‬ﻭﻳﺪﻟﻨﺎ ﻋﻠﻰ ﻋﻴﻮﺑﻨﺎ ﻭﻧﻮﺍﻗﺼﻨﺎ‪ ،‬ﺃﺭﺍﺩ ﻫﺬﺍ ﺃﻡ ﻟﻢ ﻳﺮﺩﻩ‪،‬‬ ‫ﻛﺘﺐ ﺍﻟﺘﻔﺴﻴﺮ ﻷﻥ "ﻓﻄﺮﺓ ﺍﷲ" ﻟﻦ ﺗﻜﻮﻥ ﻟﺪﻳﻬﻢ ﻣﺮﺍﺩﻑ "ﺻﺒﻐﺔ ﺍﷲ"‬ ‫ﻓﻼ ﻳﺪﺭﻛﻪ ﺇﻻﹼ ﺍﷲ‪ ،‬ﻭﺍﻟﺮﺍﺳﺨﻮﻥ ﻓﻲ ﺍﻟﻌﻠﻢ ﻳﻘﻮﻟﻮﻥ ﺁﻣﻨﺎ ﺑﻪ‪.‬‬
‫ﺻﺤﻴﺢ ﻟﻠﻘﺮﺁﻥ ﻭﺇﻥ ﺧﺎﻟﻒ ﻛﻞ ﻣﺎ ﻭﺭﺩ ﻣﻦ ﺗﻔﺴﻴﺮ ﻭﺭﻭﺍﻳﺔ ﳝﻜﻦ ﺍﺣﺘﺮﺍﻣﻪ‬ ‫ﻭﻟﻜﻦ ﻻ ﳝﻜﻦ ﺃﺧﺬ ﻧﺘﺎﺋﺠﻬﻢ ﻛﺎﲡﺎﻫﺎﺕ ﻋﻤﻠﻴﺔ ﻓﻲ ﲡﺪﻳﺪ ﻭﺗﻄﻮﻳﺮ ﺍﻟﻔﻜﺮ‬ ‫ﻓﺎﻟﻘﺮﺁﻥ ﻟﻢ ﻳﻔﺴﺮ ﺑﻌﺪ ﻋﻠﻰ ﻛﺜﺮﺓ ﻣﻔﺴﺮﻳﻪ‪.‬‬ ‫ﻭﺃﻣﺎ ﻣﺎ ﺗﺴﺎﻫﻞ ﻓﻴﻪ ﺑﻌﺾ ﺍﻟﻨﺎﺱ‪ ،‬ﻣﻦ ﺃﻗﺎﻭﻳﻞ ﻓﻲ ﺍﻵﻳﺎﺕ‪ ،‬ﺗﻨﺎﻓﻲ ﻇﺎﻫﺮﻫﺎ‪،‬‬
‫ﻭﺍﻷﺧﺬ ﺑﻪ‪ ،‬ﻭﻟﺪﻳﻪ ﻓﺮﺻﺘﻪ ﻟﻴﻨﺎﻝ ﺛﻘﺔ ﺍﻷﻣﺔ‪.‬‬ ‫ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻷﻧﻬﻢ ﻗﺪ ﻳﺨﺮﺟﻮﻥ ﻋﻠﻰ ﺛﻮﺍﺑﺖ ﺍﻟﺪﻳﻦ‪ ،‬ﺍﻟﺘﻲ ﺑﺪﻭﻧﻬﺎ ﻻ ﻳﻌﻮﺩ‬ ‫ﻟﻲ‬
‫ﻓﺄﻏﻠﺒﻪ ﺧﺪﻣﺔ ﻷﻣﻮﺭ ﺧﺎﺻﺔ ﺑﻬﻢ‪ ،‬ﻭﻫﻮ ﻻ ﻳﺨﺘﻠﻒ ﻛﺜﻴﺮﺍ ﻋﻦ ﻋﻤﻠﻴﺎﺕ ﹼ‬

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‫ﺑﺎﻟﺼﺤﻴــﺢ ﻣﻨﻬــﺎ ﻓﻘــﻂ‪ ،‬ﻓﺄﺧــﺬ ﺍﻟﺒﻴﻌــﺔ ﻣﻦ‬ ‫ﻳﺴﻴﺮ ﺑﺎﻟﻨﺎﺱ ﻓﻴﻤﺎ ﻟﻢ ﻳﺘﻌﺎﻗﺪﻭﺍ ﻋﻠﻴﻪ ﻣﻌﻪ‪ ،‬ﻭﺇﻥ ﻏﻴــﺮ ﺍﶈﺪﺩﺓ ﲢﺪﻳﺪﺍ ﻳﺨﺮﺟﻬﺎ ﻋــﻦ ﺩﺍﺋﺮﺓ ﺍﳉﻬﺎﻟﺔ‪،‬‬
‫ﺍﳉﻤﻴــﻊ ﻣﺘﻴﺴــﺮ ﺍﻟﻴــﻮﻡ‪ ،‬ﻭﺍﻟﻮﻋــﻲ ﺑﺎﻹﺳــﻼﻡ‬ ‫ﻛﺄﻥ ﺗﻘــﻮﻡ ﺍﻟﺒﻴﻌــﺔ ﺍﻟﻴــﻮﻡ ﻋﻠﻰ ﺍﻟﻌﻤــﻞ ﻭﻓﻘﺎ‬ ‫ﻛﺎﻧﻮﺍ ﺁﺛﻤﲔ ﻓﻲ ﻣﺨﺎﻟﻔﺘﻪ ﺑﺼﻔﺘﻪ ﻧﺒﻴﺎ !!‬
‫ﻭﺍﻟﺴﻴﺎﺳــﺔ ﻣﺘﺎﺡ ﻟﻠﺠﻤﻴﻊ‪ ،‬ﻓﻼ ﻳﻨﺒﻐﻲ ﺍﻟﺘﻘﻠﻴﻞ‬ ‫ﺃﺳــﺲ ﺍﻹﺳــﻼﻡ ﻫﺬﺍ ﺍﳌﻔﻬﻮﻡ ﺍﳉﺪﻳﺪ‪ :‬ﺍﻟﺒﻴﻌﺔ‪ ،‬ﻟﻠﻜﺘﺎﺏ ﻭﺍﻟﺴــﻨﺔ‪ ،‬ﻓــﺈﻥ ﻣﺜﻞ ﻫــﺬﺍ ﺍﳌﻮﺿﻮﻉ ﻟﻢ‬
‫ﻛﺄﺳــﺎﺱ ﻟﻠﻌﻤــﻞ ﺍﻟﺴﻴﺎﺳــﻲ ﻭﺍﻻﺟﺘﻤﺎﻋــﻲ ﻳﻌــﺪ ﺑﺎﻟﻮﺿﻮﺡ ﺍﻟــﺬﻱ ﻛﺎﻧﺎ ﻋﻠﻴﻪ ﺃﻳــﺎﻡ ﺃﺑﻲ ﺑﻜﺮ ﻣــﻦ ﺷــﺄﻥ ﺍﻟﻌﺎﻣــﺔ ﻟﺼﺎﻟــﺢ ﺍﳋﺎﺻــﺔ‪ ،‬ﺃﻭ ﻛﻤﺎ‬
‫ﺍﳌﻨﻈــﻢ‪ ،‬ﻓﻬــﻮ ﻭﺍﺟﺐ ﻓﻲ ﻛﻞ ﺗﻌﺎﻗﺪ ﺳﻴﺎﺳــﻲ ﺍﻟﺼﺪﻳﻖ )ﺭﺽ ( ﻓﺎﻟﻜﺘﺎﺏ ﻭﺍﻟﺴــﻨﺔ ﺍﻟﻴﻮﻡ ﺃﻣﺮﺍﻥ ﻳﺴــﻤﻮﻥ ﺃﻫﻞ ﺍﳊﻞ ﻭﺍﻟﻌﻘﺪ‪ ،‬ﻓــﻼ ﺩﺍﻋﻲ ﻟﺘﺠﺰﺋﺔ‬
‫ﺍﺟﺘﻤﺎﻋﻲ ﺟﻤﺎﻋﻲ‪ ،‬ﻛﺎﻟﺪﻭﻟــﺔ ﻭﺍﳊﺰﺏ‪ ،‬ﻓﻘﺪ ﺃﺧﺬ ﻳﺤﺘﻮﻳــﺎﻥ ﻛﻞ ﻣﺘﻨﺎﻗﻀﺎﺕ ﺍﳌﺴــﻠﻤﲔ ﺍﳌﺬﻫﺒﻴﺔ ﺍﻟﺒﻴﻌــﺔ ﺇﻟﻰ ﻗﺴــﻤﲔ‪ :‬ﺑﻴﻌــﺔ ﺍﻻﻧﻌﻘــﺎﺩ ﻷﻫﻞ‬
‫ﺍﳊﻞ ﻭﺍﻟﻌﻘــﺪ‪ ،‬ﻭﺑﻴﻌﺔ ﺍﻟﻄﺎﻋﺔ ﺃﻭ ﺍﻟﺒﻴﻌﺔ ﺍﻟﻌﺎﻣﺔ‬ ‫ﺍﻟﻨﺒﻲ ) ﺹ ( ﻟﻨﻔﺴــﻪ ﺍﻟﺒﻴﻌﺔ ﺣﻴﻨﻤﺎ ﻛﺎﻥ ﺣﺰﺑﺎ ﹰ ﻭﺍﻟﺴﻴﺎﺳــﻴﺔ‪ ،‬ﻭﻫﻮ ﺍﻟﻴﻮﻡ ﺍﺷــﺪ ﺇﺑﻬﺎﻣﺎ ﻣﻦ ﺑﻴﻊ‬
‫ﻳﻨﺎﺿﻞ ﻧﺤﻮ ﺍﻟﺘﻐﻴﻴﺮ‪ ،‬ﻭﺃﺧﺬﻫﺎ ﻋﻨﺪ ﺗﺄﺳﻴﺲ ﺩﻭﻟﺔ ﺍﻟﺴــﻤﻚ ﻭﻫﻮ ﻓــﻲ ﺍﻟﺒﺤﺮ‪ ،‬ﻓﻼ ﺑــﺪ ﺃﻥ ﻳﺮﺍﻋﻰ ﻓﻲ ﻟﺴﺎﺋﺮ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻓﻼ ﻳﻜﻮﻥ ﺍﺧﺘﻴﺎﺭ ﺍﳌﺴﻠﻤﲔ ﺇﻻﹼ‬
‫ﺍﳌﺪﻳﻨﺔ‪ .‬ﻭﻟﻢ ﻳﺄﺧﺬﻫﺎ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻗﺒﻞ ﺗﻜﻮﻳﻦ ﺻﺤﺔ ﺍﻟﺒﻴﻌــﺔ ﻣﺎ ﻳﺮﺍﻋﻰ ﻓﻲ ﺻﺤﺔ ﻋﻘﻮﺩ ﺍﻟﺒﻴﻊ ﻣــﻦ ﺧﻼﻝ ﺍﺧﺘﻴــﺎﺭ ﻃﺒﻘﺔ ﺍﻟﺸــﻴﻮﺥ ) ﺃﻫﻞ ﺍﳊﻞ‬
‫ﻭﺍﻟﻌﻘــﺪ ( ﻓﻬﺬﻩ ﻛﺎﻧﺖ ﻓﻲ ﺻﺪﺭ ﺍﻹﺳــﻼﻡ‪ ،‬ﻷﻥ‬ ‫ﺍﳉﻤﺎﻋﺔ‪ ،‬ﺫﻟﻚ ﺃﻥ ﺍﻟﺪﺧﻮﻝ ﻓﻲ ﺍﻹﺳﻼﻡ ﻻ ﻳﺘﻄﻠﺐ ﻭﺑﺄﺷﺪ ﺍﻻﺣﺘﺮﺍﺯ‪ ،‬ﳉﻼﻟﺔ ﻗﺪﺭ ﻋﻘﺪ ﺍﻟﺒﻴﻌﺔ ﻗﻴﺎﺳﺎ‬
‫ﺍﻹﺳﻼﻡ ﻻ ﻳﺰﺍﻝ ﺩﻋﻮﺓ ﻭﻏﺎﻟﺒﻴﺔ ﺍﳌﺴﻠﻤﲔ ﺣﺪﻳﺜﻲ‬ ‫ﻟﻌﻘﺪ ﺍﻟﺒﻴﻊ‪ .‬ﺇﻥ ﺍﻟﻨﺒﻲ ) ﺹ ( ﻓﻲ ﻛﻞ ﺑﻴﻌﺔ ﻛﺎﻥ‬ ‫ﺇﻻﹼ ﺍﻟﺸــﻬﺎﺩﺗﲔ‪ ،‬ﻭﻫﻮ ﻻ ﻳﻌﻨﻲ ﺑﺎﻟﻀﺮﻭﺭﺓ ﺍﻟﺪﺧﻮﻝ‬
‫ﻋﻬﺪ ﺑﺎﻟﺪﻳــﻦ ﻭﺛﻘﺎﻓﺘﻪ‪ ،‬ﻓﻜﺎﻥ ﺍﻷﻣــﺮ ﻳﻘﻮﻡ ﻋﻠﻰ‬ ‫ﻳﺤﺪﺩ ﻣﺤﺘــﻮﻯ ﺍﻟﻌﻘﺪ ﲢﺪﻳﺪﺍ ﹰ ﻭﺍﺿﺤــﺎﹰ‪ ،‬ﻫﻞ ﻫﻮ‬ ‫ﻓــﻲ ﺟﻤﺎﻋﺔ ﺍﳌﺴــﻠﻤﲔ ﻳﻮﻣﻬــﺎ‪ ،‬ﻭﻻ ﻫﻮ ﻛﺬﻟﻚ‬
‫ﺍﻻﻟﺘﺰﺍﻡ ﺑﺄﺻﻮﻝ ﺍﳉﻤﺎﻋﺔ ﺍﻹﺳــﻼﻣﻴﺔ ﻛﺠﻤﺎﻋﺔ ﺍﺧﺘﻴﺎﺭ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﲔ ﻣﻦ ﺍﻟﻌﺎﺭﻓﲔ ﺑﺎﻷﻓﺮﺍﺩ‬ ‫ﺍﻟﻴﻮﻡ‪ ،‬ﻓﺎﻟﺪﺧﻮﻝ ﻓﻲ ﺍﻹﺳــﻼﻡ ﺷــﻲﺀ‪ ،‬ﻭﺍﻟﺪﺧﻮﻝ‬
‫ﻓﻲ ﺑﻴﻌﺔ ﺧﺎﺻــﺔ‪ ،‬ﺛﻢ ﻳﻌﻠــﻦ ﺍﺧﺘﻴﺎﺭﻫﻢ ﻟﻠﻨﺎﺱ‬ ‫ﻓﻲ ﲡﻤﻊ ﳌﺴﻠﻤﲔ ﻋﻠﻰ ﺑﺮﻧﺎﻣﺞ ﺷﻲﺀ ﺁﺧﺮ‪ ،‬ﻓﻘﺪ ﻛﻤﺎ ﻓﻲ ﻣﺜﻞ ﺑﻴﻌﺔ ﺍﻟﻨﺴﺎﺀ ﻣﻦ ﺍﻹﳝﺎﻥ ﻭﺍﻹﺧﻼﺹ‬
‫ﻟﻄﻠﺐ ﺍﻟﺒﻴﻌــﺔ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﻓﺘﻜــﻮﻥ ﺑﻴﻌﺔ ﺍﻟﻌﺎﻣﺔ‬ ‫ﻛﺎﻥ ﻟﻠﺠﻤﺎﻋﺔ ﺣﻮﻝ ﺍﻟﺮﺳﻮﻝ ﺑﺮﻧﺎﻣﺞ ﻋﻤﻞ‪ ،‬ﺗﻨﻮﻉ ﻟﻠﺠﻤﺎﻋــﺔ ﻭﻟﻠﺮﺳــﻮﻝ‪ ،‬ﺃﻭ ﻫــﻮ ﺍﻟﻨﺼــﺮﺓ ﻭﺍﳌﻨﻌﺔ‬
‫ﻭﺍﻟﺪﻓــﺎﻉ ﺿﺪ ﺍﻟﻐــﺰﺍﺓ ﻟﻠﻤﺪﻳﻨﺔ ﺍﳌﻨــﻮﺭﺓ ﻛﻤﺎ ﻓﻲ ﻣﺠﺮﺩ ﺗﺼﺪﻳﻖ ﻋﻠﻰ ﺑﻴﻌــﺔ ﺍﳋﺎﺻﺔ‪ ،‬ﺑﻞ ﻟﻢ ﻳﻜﻦ‬ ‫ﻭﺗﻐﻴﺮ ﻭﻧﻘــﺺ ﻭﺯﺍﺩ ﻋﺒﺮ ﻣﺴــﻴﺮﺗﻬﻢ ﺍﻟﺘﺎﺭﻳﺨﻴﺔ‪،‬‬
‫ﳑﻜﻨــﺎ ﻳﻮﻣﻬﺎ ﺃﺧــﺬ ﺭﺃﻱ ﻛﻞ ﺍﳋﺎﺻﺔ‪ ،‬ﻓﻜﺎﻥ ﺍﻷﻣﺮ‬ ‫ﺑﻴﻌﺔ ﺍﻟﻌﻘﺒﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﺃﻭ ﻫﻮ ﺍﻟﺒﻴﻌﺔ ﻋﻠﻰ ﺍﻟﺼﺒﺮ‬ ‫ﻭﻛﺎﻥ ﺍﻟﺮﺳــﻮﻝ ) ﺹ ( ﻳﺠــﺪﺩ ﺍﻟﺒﻴﻌﺔ ﻋﻨﺪ ﻛﻞ‬
‫ﺣﺘﻰ ﺍﳌﻮﺕ ﻛﻤﺎ ﻓﻲ ﺑﻴﻌﺔ ﺍﻟﺮﺿﻮﺍﻥ‪ ،‬ﻓﻜﻞ ﺑﻴﻌﺎﺕ ﻳﻘﺘﺼﺮ ﻋﻠﻰ ﻣﻦ ﻭﺟﺪ ﻣﻨﻬﻢ ﻓﻲ ﺩﺍﺭ ﺍﳋﻼﻓﺔ‪ ،‬ﺛﻢ‬ ‫ﻣﻨﻌﻄﻒ ﺟﺪﻳﺪ ﻓﻲ ﺗﺎﺭﻳــﺦ ﺍﳉﻤﺎﻋﺔ‪ ،‬ﺇﺛﺒﺎﺗﺎ ﻣﻨﻪ‬
‫ﻳﻌﻠﻦ ﺍﺧﺘﻴﺎﺭﻫﻢ ﻟﺒﻘﻴﺔ ﺍﻷﻣﺼﺎﺭ‪ ،‬ﻓﻼ ﻳﻜﻮﻥ ﻟﻬﻢ‬ ‫)ﺹ(ﻟﺴﻠﻄﺎﻥ ﺍﻷﻣﺔ‪ ،‬ﻭﺃﻥ ﻻ ﻳﺤﻖ ﻷﺣﺪ ﺑﻌﺪﻩ ﺍﻟﻨﺒﻲ ) ﺹ ( ﻛﺎﻧــﺖ ﻣﺤﺪﺩﺓ ﻭﻣﻔﺼﻠﺔ‪ ،‬ﻻ ﻛﻤﺎ‬
‫ﺻﺎﺭ ﻳﻄﻠﺐ ﻣﻦ ﺍﳌﺴــﻠﻤﲔ ﺑﻌﺪﻫﺎ‪ :‬ﺍﻟﺒﻴﻌﺔ ﻋﻠﻰ‬ ‫ﺃﻥ ﻳﻔﺮﺽ ﻋﻠﻴﻬﺎ ﺷﺄﻧﺎ‪ ،‬ﻟﻢ ﺗﻌﻘﺪ ﻫﻲ ﻟﻪ ﺍﻟﻮﻻﻳﺔ‬
‫ﻋﻠﻴﻬﺎ ﻓﻴــﻪ‪ .‬ﺇﻥ ﺍﻟﺒﻴﻌﺔ ﻓﻲ ﺍﻹﺳــﻼﻡ ﻟﻬﺎ ﺛﻼﺛﺔ ﺍﻟﺴــﻤﻊ ﻭﺍﻟﻄﺎﻋﺔ ﺩﻭﻥ ﲢﺪﻳﺪ ﺍﳌﺴﻤﻮﻉ ﻭﺍﳌﻄﺎﻉ‬
‫ﺇﻥ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻌﺼﺮﻳﺔ ﺍﻟﻴﻮﻡ ﻟﺘﺠﺴﻴﺪ‬ ‫ﺃﻃﺮﺍﻑ ﺍﳌﺒﺎﻳﹶﻊ ﻭﺍﳌﺒﺎﻳﻊ ﻭﻣﻮﺿﻮﻉ ﺍﻟﺒﻴﻌﺔ‪ ،‬ﻓﻼﺑﺪ ﺃﻥ ﲢﺪﻳﺪﺍ ﻳﺨﺮﺟﻪ ﻋﻦ ﺍﻹﺑﻬﺎﻡ ﻭﺗﻌﺪﺩ ﺍﻻﺣﺘﻤﺎﻝ‪.‬‬
‫ﺗﻜﻮﻥ ﺍﻷﻃﺮﺍﻑ ﺍﻟﺜﻼﺛﺔ ﻣﻌﻠﻮﻣﺔ ﻭﺟﻠ ﹼﻴﺔ ﻭﻣﺆﻫﻠﺔ ﺇﻥ ﻣــﻦ ﺃﻫﻢ ﻣﺎ ﻳﻨﺒﻐﻲ ﺍﻻﻟﺘﻔــﺎﺕ ﺇﻟﻴﻪ ﺍﻟﻴﻮﻡ ﻓﻲ ﻣﺒﺪﺃ ﺍﻟﺒﻴﻌﺔ ﻫﻲ ﺍﻻﻧﺘﺨﺎﺑﺎﺕ ﺍﳊﺮﺓ ﺑﲔ‬
‫ﻣﺘﻌﺪﺩﻳﻦ‪ ،‬ﻭﺍﻟﺼﻮﺭﺓ ﺍﻟﻌﺼﺮﻳﺔ ﺍﻟﻴﻮﻡ‬ ‫ﻭﺻﺎﳊﺔ ﻟﻠﻤﺒﺎﻳﻌﺔ‪ ،‬ﻓﻠﻠﻤﺒﺎﻳ ﹶﻊ )ﺑﺎﻟﻔﺘﺢ( ﺷﺮﻭﻁ ﺃﻣﺮ ﺍﻟﺒﻴﻌﺔ ﻣﺎ ﻳﻠﻲ‪:‬‬
‫ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻜﻮﻥ ﻣﺤﺪﺩﺓ ﻹﺛﺒﺎﺕ ﺍﻷﻫﻠﻴﺔ ﺑﺤﺴﺐ ﺃﻭﻻ ﹰ‪ :‬ﺇﻧﻪ ﻻ ﻳﺤﻖ ﻟﻠﺤﺮﻛﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺃﻥ ﺗﻔﺮﺽ ﻟﺘﺠﺴﻴﺪ ﻣﺒﺪﺃ ﺍﻟﺸﻮﺭﻯ ﻫﻲ ﺍ‪‬ﺎﻟﺲ‬ ‫ﻟﻺﺩﻋﺎﺀ ﺑﺄﻥ ﻃﺎﻋﺘﻬﻢ ﺑﺎﺗﺖ ﻭﺍﺟﺒﺔ ﺷــﺮﻋﺎ ﹰ ﻛﻄﺎﻋﺔ ﺍﷲ ﻭﺭﺳــﻮﻟﻪ‪ ،‬ﺍﺭﺗﻜﺎﺯﺍ ﹶﹰ‬ ‫ﳑﺎﺭﺳﺔ ﺳﻴﺎﺳﻴﺔ ﻓﻲ ﺍﻹﺳﻼﻡ‪ ،‬ﺍﺧﺘﻄﻬﺎ ﺍﻟﺮﺳﻮﻝ )ﺹ(‬ ‫ﺍﻟﺒﻴﻌﺔ‬
‫ﺍﳌﻮﺿﻮﻉ ﺍﳌﺮﺍﺩ ﺍﻟﺘﺼﺪﻱ ﻟــﻪ‪ ،‬ﺇﻥ ﻛﺎﻥ ﻗﻴﺎﺩﺓ ﺍﻷﻣﺔ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﺩﻭﻟﺔ ﺇﺳﻼﻣﻴﺔ‪ ،‬ﻗﺒﻞ ﺃﺧﺬ ﺍﻟﺒﻴﻌﺔ ﺍﻟﻨﻴﺎﺑﻴﺔ‪ ،‬ﻭﺍﻟﺼﻮﺭﺓ ﺍﻟﻌﺼﺮﻳﺔ ﺍﻟﻴﻮﻡ ﶈﺘﻮﻯ‬ ‫ﻋﻠﻰ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ " ﺃﻃﻴﻌﻮﺍ ﺍﷲ ﻭﺃﻃﻴﻌﻮﺍ ﺍﻟﺮﺳــﻮﻝ ﻭﺃﻭﻟﻲ ﺍﻷﻣﺮ ﻣﻨﻜﻢ "‪،‬‬ ‫ﻭﺃﺛﺒﺘﻬــﺎ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺳــﺎﺭﺕ ﻋﻠﻴﻬﺎ ﺍﻷﻣﺔ‪ ،‬ﻭﺃﻓﺴــﺪﺗﻬﺎ ﺍﳌﻤﺎﺭﺳــﺔ ﺍﳌﻨﺤﺮﻓﺔ‪،‬‬
‫ﻣﻦ ﻋﺎﻣﺘﻬﻢ ﻋﻠﻰ ﻫﺬﺍ ﺍﻷﻣﺮ‪ ،‬ﻓﺎﻟﺴــﻠﻄﺎﻥ ﻳﻈﻞ‬ ‫ﻭﻟﻠﻤﺒﺎﻳﻊ ) ﺑﺎﻟﻜﺴــﺮ (‬
‫ﹺ‬ ‫ﺃﻭ ﻗﻴــﺎﺩﺓ ﺍﳊﺰﺏ ﺃﻭ ﻏﻴﺮﻩ‪،‬‬ ‫ﻫﺬﺍ ﻫﻮ ﺍﳌﺜﺒﺖ ﻓﻲ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺴــﻠﻄﺎﻧﻴﺔ ﻋﻨﺪ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻓﻲ ﺩﻭﻟﻬﻢ ﺍﻟﺘﻲ‬ ‫ﺣﺘــﻰ ﻋﺎﺩﺕ ﻓﻴﻬﺎ ﻛﻤﺜﻞ " ﺍﻟﺒﻮ" ﻳﺴــﺘﺪﺭ ﺑﻪ ﻟﺒﻨﻬﺎ ﻭﻫﻮ ﺃﺟﻮﻑ‪ .‬ﻭﺍﻟﻴﻮﻡ ﻻ‬
‫ﺍﻟﺒﻴﻌﺔ ﻫﻲ ﺍﻟﺪﺳﺘﻮﺭ ﺃﻭﻻ ﹰ ﺛﻢ ﺍﻟﺒﺮﺍﻣﺞ‬
‫ﺷﺮﻭﻁ ﻛﺬﻟﻚ‪ ،‬ﻓﺎﳌﺒﺎﻳﻊ ﻳﺠﺐ ﺃﻥ ﻳﻜﻮﻥ ﺃﻫﻼﹰ ﳌﺜﻞ ﻟﻸﻣﺔ‪ ،‬ﻭﻛﻮﻧﻬﺎ ﻣﺴــﻠﻤﺔ ﺷﻲﺀ‪ ،‬ﻭﻗﺒﻮﻟﻬﺎ ﺑﻨﻈﺎﻡ‬ ‫ﻳﻌﺮﻑ ﺍﳌﺴــﻠﻤﻮﻥ ﻣﻦ ﺍﻟﺒﻴﻌﺔ ﺇﻻﹼ ﺑﻘﺎﻳﺎ ﳑﺎﺭﺳﺎﺕ ﺳﻴﺎﺳﻴﺔ ﻗﺪﳝﺔ ﻓﻲ ﺑﻌﺾ ﻛﺎﻧﺖ ﺗﺘﺸﺒﺚ ﺑﺎﻟﺸــﺮﻋﻴﺔ ﺍﻟﺪﻳﻨﻴﺔ‪ ،‬ﻟﺘﻀﻢ ﻧﻔﺴﻬﺎ ﻓﻲ ﻣﺴﺮﺣﻴﺔ ﻫﺰﻟﻴﺔ‬
‫ﺍﻻﻧﺘﺨﺎﺑﻴﺔ ﺛﺎﻧﻴﺎ ﹰ‪.‬‬
‫ﻫــﺬﻩ ﺍﻟﻌﻘﻮﺩ ﻣﻦ ﺣﻴﺚ ﺍﻟﺴــﻦ ﻭﺍﻟﻮﻋﻲ‪ ،‬ﻭﶈﺘﻮﻯ ﺳﻴﺎﺳﻲ ﻳﺴﻤﻰ ﺇﺳﻼﻣﻴﺎ ﹰ ﺷﻲﺀ ﺁﺧﺮ‪ ،‬ﻓﻼ ﺑﺪ ﻣﻦ‬ ‫ﺿﻤﻦ ﻧﺴﻖ ﺩﻭﻟﺔ ﺍﻟﺮﺳﻮﻝ‪.‬‬ ‫ﺍﻟﺪﻭﻝ‪ ،‬ﻣﻦ ﺃﺧﺬ ﺍﻟﺒﻴﻌﺔ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﳌﻦ ﺗﻮﻟﻰ ﻋﻠﻴﻬﻢ‪ ،‬ﺗﻮﻃﻴﺪﺍ‬
‫ﺍﻟﺒﻴﻌﺔ ﺷــﺮﻭﻁ ﺃﻳﻀﺎﹰ‪ ،‬ﻣﻨﻬــﺎ ﺃﻥ ﻳﻜﻮﻥ ﻣﻌﻠﻮﻣﺎ ﺍﻻﺳــﺘﻔﺘﺎﺀ ﺃﻭﻻﹰ؛ ﻫﻞ ﻳﺮﻳﺪﻭﻥ ﺩﻭﻟﺔ ﺇﺳﻼﻣﻴﺔ ﻛﻤﺎ‬
‫ﺇﻥ ﻫــﺬﺍ ﺍﳌﻔﻬــﻮﻡ ﺍﻷﺟــﻮﻑ ﺍﻟﻴــﻮﻡ ﻟﻠﺒﻴﻌــﺔ ﻟﻢ ﻗﺎﻣــﺖ ﻋﻠﻴﻪ ﻛﻞ ﺍﻷﻧﻈﻤــﺔ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ ﺍﻟﻴﻮﻡ‪ ،‬ﻣﻀﻰ ﺍﳌﺴــﻠﻤﻮﻥ ﻃــﻮﺍﻝ ﺗﺎﺭﻳﺨﻬﻢ ﻓﻲ ﺍﻟﻄﺮﻳﻖ‬
‫ﻳﻌﺒــﺮﻭﻥ ﺍﻟﻴﻮﻡ؟ ﻓﺈﻥ ﻗﺎﻟﻮﺍ ﻧﻌﻢ ﺑﻐﺎﻟﺒﻴﺘﻬﻢ؛ ﺟﺎﺯ‬ ‫ﻭﻣﺤــﺪﺩﺍ ﹰ ﻭﳑﻜﻨﺎﹰ‪ ،‬ﻓﻠﻴﺲ ﻋﺒﺜﺎ ﹰ ﺳــﻤﻴﺖ ﻣﺒﺎﻳﻌﺔ‪،‬‬
‫ﻳﻜــﻦ ﻛﺬﻟﻚ ﻓﻲ ﺃﻳﺎﻡ ﺍﻟﺮﺳــﻮﻝ ) ﺹ ( ‪ ،‬ﺑﻞ ﻛﺎﻥ ﻭﻫﻮ ﺃﻥ " ﺍﻟﺴــﻠﻄﺎﻥ ﻟﻸﻣﺔ " ﻓﻼ ﻳﺤﻖ ﻷﺣ ﹴﺪ ﺃﻥ ﺍﻟﺜﺎﻧــﻲ‪ ،‬ﻓﺎ ﹼﺩﻋــﻰ ﺍﳋﻠﻔــﺎﺀ ﺃﻧﻬﻢ ﺇﳕــﺎ ﻳﺤﻜﻤﻮﻥ‬
‫ﺍﻟﺪﺧﻮﻝ ﺑﻌﺪ ﺫﻟﻚ ﻓﻲ ﺑﻘﻴﺔ ﺍﻟﺘﻔﺎﺻﻴﻞ‪ ،‬ﻟﺘﺤﺪﻳﺪ‬ ‫ﻓﺈﳕــﺎ ﺳــﻤﻴﺖ ﻛﺬﻟــﻚ ﻟﺘﺴــﺘﻤﺪ ﺻﻔﺎﺗﻬﺎ ﻣﻦ‬
‫ﻳﺘﻮﻟــﻰ ﻋﻠﻴﻬﺎ ﺑﻐﻴﺮ ﺭﺿﺎﻫﺎ‪ ،‬ﻭﻫﻮ ﻣﻔﻬﻮﻡ ﻣﺘﻔﺮﻉ ﺍﻟﻨﺎﺱ ﺑﺎﺳــﻢ ﺍﷲ ﻭﺍﻟﺪﻳﻦ‪ ،‬ﻭﺃﻥ ﻟﻬﻢ ﻋﻠﻰ ﺍﻟﻨﺎﺱ‬ ‫ﻣﻔﻬﻮﻣﺎ ﹰ ﺇﺳــﻼﻣﻴﺎ ﹰ ﺣﻴﻮﻳﺎ‪ ،‬ﺃﺛﺒﺘﻪ ﺍﻟﻘﺮﺁﻥ ﻓﻲ ﻏﻴﺮ‬
‫ﻋﻘﻮﺩ ﺍﻟﺒﻴﻊ‪ ،‬ﻓﻠﻠﺒﺎﺋﻊ ﻭﺍﳌﺸﺘﺮﻱ ﺷﺮﻭﻁ ﻭﻟﻠﻤﺒﻴﻊ ﻃﺒﻴﻌــﺔ ﻫﺬﺍ ﺍﻟﻨﻈــﺎﻡ ﺍﻟﺴﻴﺎﺳــﻲ‪ ،‬ﻭﺇﻥ ﻗﺎﻟﻮﺍ ﻻ‪،‬‬
‫ﻣــﻦ ﻣﺒــﺪﺃ ﺃﻋﻈﻢ ﻭﺃﺷــﻤﻞ ﻣﻨﻪ ﺃﻻ ﻭﻫــﻮ ﻣﺒﺪﺃ ﺍﻟﻄﺎﻋﺔ ﺍﻟﻮﺍﺟﺒﺔ‪ ،‬ﻭﻋﻨﺪﻫﻢ ﳌﻦ ﻋﺼﺎﻫﻢ ﺍﻟﻌﺼﺎ‬ ‫ﻣﻮﺿﻊ ﻭﻣﺎﺭﺳﻪ ﺍﻟﺮﺳــﻮﻝ ) ﺹ ( ﻣﺮﺍﺭﺍ ﹰ ﻭﺗﻜﺮﺍﺭﺍﹰ‪،‬‬
‫ﺗﺮﻛﺖ ﺍﻷﻣــﺔ ﻭﻣﺎ ﺍﺧﺘﺎﺭﺕ‪ ،‬ﺳــﻮﺍ ﹰﺀ ﺃﺣﺴــﻨﺖ ﺃﻡ‬ ‫ﺷﺮﻭﻁ‪ ،‬ﻳﻨﺒﻐﻲ ﺗﻮﺍﻓﺮﻫﺎ ﺑﺄﺷﺪ ﻣﺎ ﳝﻜﻦ ﻓﻲ ﻋﻘﺪ‬
‫ﺍﳌﻘﺪﺳــﺔ‪ ،‬ﻓﺼﺎﺭ ﻛﻞ ﺧﺎﺭﺝ ﻋﻠﻴﻬﻢ ﺧﺎﺭﺝ ﻋﻠﻰ‬ ‫ﻭﻫﻮ ﻓﻲ ﺍﻹﺳــﻼﻡ ﻳﻌﻨﻲ ﺑﺎﺏ ﺍﻟﺸﺮﻋﻴﺔ ﻷﻱ ﻋﻤﻞ ﺍﳊﺮﻳﺔ‪ ،‬ﻭﺃﻥ "ﻻ ﺇﻛﺮﺍﻩ ﻓﻲ ﺍﻟﺪﻳﻦ"‪.‬‬
‫ﺃﺳــﺎﺀﺕ‪ ،‬ﻓﺤﺴــﺎﺏ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺍﷲ‪ ،‬ﻭﺇﳕﺎ ﻋﻠﻰ‬ ‫ﺍﻟﺒﻴﻌــﺔ ﻧﻈﺮﺍ ﹰ ﻷﻫﻤﻴﺔ ﻫــﺬﺍ ﺍﻟﻌﻘﺪ‪ ،‬ﻓﻜﻤﺎ ﺃﻧﻪ ﻻ‬
‫ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻛﻞ ﻋﺎﺹ ﻟﻬﻢ ﻋﺎﺹ ﷲ‪ ،‬ﻭﻛﻞ ﻣﺨﺎﻟﻒ‬ ‫ﺳﻴﺎﺳــﻲ ﺟﻤﺎﻋــﻲ‪ ،‬ﻭﻳﻌﻨــﻲ ﺍﻟﻜﺜﻴﺮ ﳑــﺎ ﻗﺘﻠﺘﻪ ﺇﻥ ﻣﺒــﺪﺃ ﺍﻟﺒﻴﻌﺔ ﺣﺴــﻢ ﻣﺒﻜﺮﺍﹰ‪ ،‬ﺍﻟﻨــﺰﺍﻉ ﺍﻟﺬﻱ ﻻ‬
‫ﻳﺠﻮﺯ ﺑﻴﻊ ﺍ‪‬ﻬﻮﻝ ﺃﻭ ﺍﻟﻔﺎﺳــﺪ ﺑﻐﻴﺮ ﺑﻴﺎﻥ ﻓﺴﺎﺩﻩ‪ ،‬ﺍﻟﺪﻋﺎﺓ ﺍﻟﺒﻼﻍ ﺃﺳﻮﺓ ﺑﺴﻴﺪ ﺍﻷﻧﺒﻴﺎﺀ ‪.‬‬
‫ﻟﻬﻢ ﺷــﺎﻕ ﻟﻌﺼﻰ ﺍﻷﻣﺔ‪ ،‬ﻓﻲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻛﺎﻥ‬ ‫ﺍﻟﺴﻴﺎﺳﺎﺕ ﺍﻟﻔﺎﺳﺪﺓ ﺍﻟﺘﻲ ﺍﺳﺘﺒﺪﺕ ﺑﺎﻟﺴﻠﻄﺎﻥ ﻳﺰﺍﻝ ﺩﺍﺋﺮﺍ ﺣﺘﻰ ﺍﻟﻴﻮﻡ ﺑﲔ ﺍﳌﺴــﻠﻤﲔ‪ ،‬ﻫﻞ ﺍﻟﺪﻭﻟﺔ‬
‫ﺃﻭ ﻏﻴﺮ ﺍﳌﻌﲔ ﲟﻜﻴــﺎﻝ ﺃﻭ ﻭﺯﻥ‪ ،‬ﻓﻜﺬﻟﻚ ﻳﻨﺒﻐﻲ ﺃﻥ ﺛﺎﻧﻴــﺎ ﹰ‪ :‬ﻳﻨﺒﻐﻲ ﺗﺨﻠﻴــﺺ ﻣﻔﻬــﻮﻡ ﺍﻟﺒﻴﻌﺔ ﻣﻦ‬
‫ﻛﻞ ﺗﺎﺭﻳﺦ ﺍﻟﺴﻴﺮﺓ ﺍﻟﻨﺒﻮﻳﺔ ﻳﻜﺮﺱ ﺣﻖ ﺍﻷﻣﺔ ﻓﻲ‬ ‫ﺩﻭﻥ ﺍﻷﻣــﺔ ‪ .‬ﺇﻥ ﺃﻭﻝ ﻣــﺎ ﻳﻨﺒﻐﻲ ﺍﻻﻟﺘﻔﺎﺕ ﺇﻟﻴﻪ‪ ،‬ﺃﻥ ﻓﻲ ﺍﻹﺳــﻼﻡ ﻣﺪﻧﻴﺔ ﺗﺘﺒﻊ ﺍﺧﺘﻴﺎﺭ ﺍﻟﻨﺎﺱ ﺃﻡ ﺩﻳﻨﻴﺔ‬
‫ﻻ ﻳﻜــﻮﻥ ﻋﻘــﺪ ﺍﻟﺒﻴﻌﺔ ﻗﺎﺋﻢ ﻋﻠــﻰ ﺍﻟﻌﻤﻮﻣﻴﺎﺕ ﺷــﻮﺍﺋﺐ ﺍﻟﺘﺎﺭﻳــﺦ ﺍﻟﺘﻲ ﺃﻓﺴــﺪﺗﻪ‪ ،‬ﻭﺍﻟﺘﻤﺴــﻚ‬
‫ﺍﻻﺧﺘﻴــﺎﺭ‪ ،‬ﻭﺃﻥ ﻻﺣــﻖ ﺣﺘﻰ ﻟﻠﺮﺳــﻮﻝ ) ﺹ ( ﺃﻥ‬ ‫ﻳﺘﻮﻻﻫــﺎ ﺍﻹﻣــﺎﻡ ﺃﻭ ﺍﳋﻠﻴﻔﺔ ﺑﺄﻣﺮ ﻣــﻦ ﺍﷲ؟ ﻟﻘﺪ‬ ‫ﻣﻔﻬــﻮﻡ ﺍﻟﺒﻴﻌــﺔ ﻳﺜﺒﺖ ﺍﳌﺒــﺪﺃ ﺍﻟﻌﻈﻴــﻢ ﺍﻟﺬﻱ‬

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‫ﻭﺿﻊ ﺍﳌﻮﺍﺻﻔﺎﺕ ﻭﺍﻟﺸــﺮﻭﻁ ﺩﻭﻥ ﺍﻟﻨﻈﺮ ﻟﻠﺠﻨﺲ‬ ‫ﻋﻦ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻭﺍﳊﺎﻝ ﺍﻟﺜﺎﻧﻲ ﺷﺄﻥ ﻳﺨﺺ ﺍﳌﺴﻠﻤﲔ ﺣــﻖ ﺍﳌﺮﺃﺓ ﻓــﻲ ﺍﻟﺘﺼﻮﻳــﺖ‪ ،‬ﻓﻘﺪ ﺃﺧﺬ ﺍﻟﺮﺳــﻮﻝ‬
‫ﻓﻤﻦ ﻛﺎﻧﺖ ﻣﺆﻫﻼﺗﻪ ﻭﲡﺎﺭﺑﻪ ﺗﺜﺒﺖ ﺃﻥ ﻟﻪ ﺍﻷﻭﻟﻮﻳﺔ‬ ‫)ﺹ( ﺑﻴﻌﺘﻬﺎ ‪ ،‬ﺑﻞ ﺇﻥ ﻫﻨﺎﻙ ﺑﻴﻌﺔ ﺳﻤﻴﺖ‬ ‫ﻭﺣﺪﻫﻢ‪ ،‬ﻭﻳﻮﻣﻬﺎ ﻛﺎﻥ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺘﻔﺮﻳﻖ ﳑﻜﻨﺎ ‪.‬‬ ‫ﺇﻥ ﺃﻭﻝ ﻣﺎ ﻳﻨﺒﻐﻲ ﺍﻻﻟﺘﻔﺎﺕ ﺇﻟﻴﻪ‪ ،‬ﺃﻥ ﻣﻔﻬﻮﻡ‬
‫ﻗﺒﻞ ﺗﺮﺷﺤﻪ‪ ،‬ﺃﻋﻄﻲ ﺍﳊﻖ ﻓﻲ ﺫﻟﻚ ﺑﻐﺾ ﺍﻟﻨﻈﺮ‬ ‫ﺑﻴﻌﺔ ﺍﻟﻨﺴــﺎﺀ ‪ ،‬ﻓﺎﻟﺬﻳﻦ ﻳﺠﺎﺩﻟــﻮﻥ ﻓﻲ ﺣﻖ ﺍﳌﺮﺃﺓ‬ ‫ﺳﺎﺑﻌـﺎ ﹰ‪ :‬ﺇﻥ ﻛﻞ ﺍﻟﺘﻄﻮﺭﺍﺕ ﺍﻟﺴﻴﺎﺳﻴﺔ ﺍﳊﺪﻳﺜﺔ‪،‬‬ ‫ﺍﻟﺒﻴﻌﺔ ﻳﺜﺒﺖ ﺍﳌﺒﺪﺃ ﺍﻟﻌﻈﻴﻢ ﺍﻟﺬﻱ ﻗﺎﻣﺖ‬
‫ﻋﻦ ﺟﻨﺴﻪ ‪.‬ﻭﺇﳕﺎ ﺷﺎﻉ ﺻﻼﺣﻴﺔ ﺍﻟﺮﺟﺎﻝ ﺃﻛﺜﺮ ﻣﻦ‬ ‫ﻓﻲ ﺍﻟﺪﻭﻟﺔ ﻭﺍﻟﻨﻈﺎﻡ ﺍﻟﺴﻴﺎﺳﻲ‪ ،‬ﳝﻜﻦ ﺍﻻﺳﺘﻔﺎﺩﺓ ﻓــﻲ ﺍﻟﺘﺼﻮﻳــﺖ ﻋﻠﻴﻬــﻢ ﺃﻥ ﻳﺮﺍﺟﻌــﻮﺍ ﺑﻴﻌــﺔ‬ ‫ﻋﻠﻴﻪ ﻛﻞ ﺍﻷﻧﻈﻤﺔ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ ﺍﻟﻴﻮﻡ‪ ،‬ﻭﻫﻮ‬
‫ﻣﻨﻬﺎ ﻓــﻲ ﺍﻟﺘﻄﻮﻳــﺮ ﺍﻟﻌﻤﻠﻲ‪ ،‬ﳌﺒﺪﺃﻱ ﺍﻟﺸــﻮﺭﻯ ﺍﻟﻨﺴــﺎﺀ ﻭﺑﻴﻌــﺔ ﺍﻟﻌﻘﺒﺔ ﺍﻟﺜﺎﻧﻴــﺔ‪ ،‬ﺣﻴﺚ ﺑﺎﻳﻌﺖ ﺍﻟﻨﺴﺎﺀ ﻓﻲ ﺍﻟﻘﻴﺎﺩﺓ ﳌﺎ ﻛﺎﻧﺖ ﺗﺘﻄﻠﺒﻪ ﻓﻲ ﺍﳌﺎﺿﻲ‬ ‫ﺃﻥ " ﺍﻟﺴﻠﻄﺎﻥ ﻟﻸﻣﺔ " ﻓﻼ ﻳﺤﻖ ﻷﺣ ﹴﺪ ﺃﻥ‬
‫ﻣﻦ ﺍﻟﻘﻮﺓ ﻭﺍﳉﻠﺪ ﻭﺍﻟﺴــﻔﺮ ﺍﻟﺸــﺎﻕ ﻓــﻜﺎﻥ ﻋﺪﺩ‬ ‫ﺍﳌــﺮﺃﺓ ﺍﻟﺒﻴﻌﺘﲔ‪،‬ﻭﻟﺴــﺖ ﺃﺩﺭﻱ ﺇﻥ ﻛﺎﻧــﺖ ﺑﺎﻳﻌﺖ‬ ‫ﻭﺍﻟﺒﻴﻌــﺔ‪ ،‬ﺍﻟﻠﺬﻳﻦ ﺃﺛﺒﺘﻬﻤﺎ ﺍﻹﺳــﻼﻡ ﻛﻘﺎﻋﺪﺗﲔ‬ ‫ﻳﺘﻮﻟﻰ ﻋﻠﻴﻬﺎ ﺑﻐﻴﺮ ﺭﺿﺎﻫﺎ‪ ،‬ﻭﻫﻮ ﻣﻔﻬﻮﻡ‬
‫ﺍﻟﺮﺿــﻮﺍﻥ ﺃﻡ ﻟــﻢ ﻳﻄﻠــﺐ ﻣﻨﻬﺎ ‪ ،‬ﻭﻛﺎﻧــﺖ ﺑﻴﻌﺔ ﺍﻷﻛﻔﺎﺀ ﻓﻲ ﺍﻟﺮﺟﺎﻝ ﺑﺤﺴــﺐ ﺍﻟﻄﺒﻴﻌﺔ ﺍﳋﻠﻘﻴﺔ‬ ‫ﻟﻠﺪﻭﻟﺔ ﻭﺍﻟﺴﻴﺎﺳﺔ‪ ،‬ﲟﺎ ﻓﻴﻬﺎ ﺣﻖ ﺍﻟﺒﺮﳌﺎﻧﺎﺕ ﺗﻮﻟﻲ‬ ‫ﻣﺘﻔﺮﻉ ﻣﻦ ﻣﺒﺪﺃ ﺃﻋﻈﻢ ﻭﺃﺷﻤﻞ ﻣﻨﻪ ﺃﻻ ﻭﻫﻮ‬
‫ﺍﻟﻌﻘﺒﺔ ﺍﻟﺜﺎﻧﻴﺔ ﲢﺘﻮﻱ ﻋﻬﻮﺩﺍ ﹰ ﺑﺎﻟﻨﺼﺮﺓ ﻭﺍﳊﻤﺎﻳﺔ ﻭﺍ‪‬ﺘﻤﻌﻴــﺔ‪ ،‬ﺃﻛﺜﺮ ﻣــﻦ ﻋﺪﺩﻫﻢ ﻓﻲ ﺍﻟﻨﺴــﺎﺀ‪ ،‬ﻭ‬ ‫ﺍﻟﺘﺸــﺮﻳﻊ ﺍﻟﺪﺍﺧﻞ ﻓﻲ ﻧﻄﺎﻕ " ﻭﺃﻣﺮﻫﻢ "ﺿﻤﻦ‬ ‫ﻣﺒﺪﺃ ﺍﳊﺮﻳﺔ‪ ،‬ﻭﺃﻥ "ﻻ ﺇﻛﺮﺍﻩ ﻓﻲ ﺍﻟﺪﻳﻦ"‪.‬‬
‫ﺍﻟﻴــﻮﻡ ﺍﺧﺘﻠﻔﺖ ﺍﻟﻈﺮﻭﻑ ﻭﺍﳌﻌﺎﻳﻴــﺮ ﻭﺍﳌﺘﻄﻠﺒﺎﺕ‪،‬‬ ‫ﺍﻷﻃــﺮ ﺍﻟﻌﺎﻣﺔ ﻟﻠﺪﻳــﻦ ﻭﺍﻹﻧﺴــﺎﻧﻴﺔ‪ ،‬ﻭﺍﳋﺎﺭﺝ ﻋﻦ ﻭﺍﻟﺪﻓﺎﻉ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻭﻗﺪ ﺻﺪﻗﺖ ﺍﻟﻨﺴﺎﺀ ﻓﻲ‬
‫ﺑﻴﻌﺘﻬﻦ ﺣﻴﺚ ﺟﺎﻫﺪﻥ ﻭﻗﺎﺗﻠﻦ ﻭﺻﺎﺑﺮﻥ ﲟﺎ ﺃﺗﺎﺣﺖ ﻓﺈﺫﺍ ﻣﺎ ﻭﺟﺪﻧﺎ ﺍﻣﺮﺃﺓ ﻛﻔﻮﺍ ﹰ ﻓﻼ ﻳﻨﺒﻐﻲ ﺧﺴــﺮﺍﻧﻬﺎ‬ ‫ﻧﻄــﺎﻕ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﺍﻷﺧــﻼﻕ ﻭﺍﻟﻌﻘﺎﺋﺪ‪ ،‬ﻓﻜﻠﻤﺔ "‬
‫ﻷﻧﻬــﺎ ﺍﻣــﺮﺃﺓ‪ ،‬ﻓﻘﺪ ﺃﺛﺒﺘﺖ ﻧﺴــﺎﺀ ﻛﺜﻴــﺮﺍﺕ ﻋﻠﻰ‬ ‫ﻟﻬــﻦ ﺍﻟﻈﺮﻭﻑ‪ .‬ﻭﺃﻣﺎ ﺣﻖ ﺍﻟﺘﺮﺷــﺢ ﻓﺎﻟﻮﺍﺟﺐ ﺃﻥ‬ ‫ﻭﺃﻣﺮﻫﻢ " ﺗﺘﻀﻤﻦ ﻛﻞ ﺍﻟﺸــﺌﻮﻥ ﺍﻟﺴﻴﺎﺳــﻴﺔ‬ ‫ﻋﺒــﺮ ﳑﺜﻠﻴﻬــﺎ ﺃﻳﻀــﺎﹰ‪ ،‬ﻓــﺈﻥ ﺍﺧﺘﻴﺎﺭ ﺍﻷﻣــﺔ ﻧﻈﺎﻡ‬ ‫ﺣﻖ ﻓﻲ ﺍﻻﻋﺘــﺮﺍﺽ‪ ،‬ﻭ ﺣﻴﺚ ﻛﺬﻟﻚ ﻟﻢ ﻳﻜﻦ ﺃﻣﺮ ﻭﺍﻟﺘﻐﻴﻴــﺮ ﺑﺤﺴــﺐ ﺍﻟﺰﻣــﺎﻥ ﻭﺍﳊﺎﺟــﺔ‪ ،‬ﻓﺎﻟﻴــﻮﻡ‬
‫ﻣــﺮ ﺍﻟﺘﺎﺭﻳﺦ ﻗﺪﺭﺍﺕ ﻋﺎﻟﻴﺔ ﻓــﻲ ﺍﻟﻘﻴﺎﺩﺓ‪ ،‬ﻓﺎﻷﻣﺮ ﻻ‬ ‫ﻳﻔﺼــﻞ ﻫﺬﺍ ﺍﳊﻖ ﻋﻦ ﻃﺒﻴﻌﺔ ﺍﳉﻨﺲ‪ ،‬ﺇﺫ ﻫﻮ ﺣﻖ‬ ‫ﻭﺍﻻﻗﺘﺼﺎﺩﻳــﺔ ﻭﺍﻟﺘﻌﻠﻴﻤﻴــﺔ ﻭﺍﻟﻘﻀﺎﺋﻴﺔ ﻭﻏﻴﺮﻫﺎ‬ ‫ﺍﳉﻤﻬﻮﺭﻳﺔ ﺍﻹﺳــﻼﻣﻴﺔ ﻣﺜﻼﹰ‪ ،‬ﻛﺎﻥ ﻣﻦ ﺍﻟﻄﺒﻴﻌﻲ‬ ‫ﻻ ﻳﺠــﺐ ﻋﻠﻴﻨــﺎ ﺃﻥ ﻧﻠﺘــﺰﻡ ﲟــﺎ ﻋﻬــﺪﻩ ﺍﻷﻭﻟــﻮﻥ‬ ‫ﺍﻻﻗﺘﺮﺍﻉ ﺍﻟﻌــﺎﻡ ﳑﻜﻨﺎ ﹰ ﻳﻮﻣﻬﺎ ﻟﻼﻓﺘﻘﺎﺭ ﻟﻮﺳــﺎﺋﻞ‬
‫ﻋﺎﻡ ﻭﻟﻜﻨﻪ ﻓــﻲ ﺍﳌﺂﻝ ﻳﻌﻮﺩ ﻓﺮﺩ ﹼﻳــﺎﹰ‪ ،‬ﻓﺎﻟﻔﺮﺩ ﺍﻟﺬﻱ ﻳﺘﻌﻠــﻖ ﺑﺎﳊﻼﻝ ﻭﺍﳊﺮﺍﻡ ﺑﻞ ﺑﺎﻟﻘــﺪﺭﺓ ﻣﻦ ﻋﺪﻣﻬﺎ‪،‬‬ ‫‪ ،‬ﻓــﻜﻞ ﻣﺘﻐﻴــﺮ ﻣﺘﺠــﺪﺩ ﻫــﻮ ﺿﻤــﻦ " ﺃﻣﺮﻫﻢ‬ ‫ﺍﻻﺗﺼــﺎﻝ ﻭ ﺍﻹﻋﻼﻡ ﻭﺍﻟﺪﻋﺎﻳﺔ ﻭﺍﻟﻨﺸــﺮ‪،‬ﺃﻣﺎ ﺍﻟﻴﻮﻡ ﻣﻦ ﺍﺳــﺘﻤﺮﺍﺭ ﺑﻘــﺎﺀ ﺍﳋﻠﻴﻔﺔ ﺣﺘــﻰ ﺍﳌﻮﺕ‪ ،‬ﻭﻋﺪﻡ ﺃﻥ ﻳﺠﻌﻞ ﻣﺼﺎﺩﺭ ﺗﺸﺮﻳﻌﻬﺎ ﺇﺳﻼﻣﻴﺔ‪ ،‬ﻭﺑﺎﻟﺪﺭﺟﺔ‬
‫" ﻭﺃﻣﺎ ﻣﺎ ﺍﺧﺘﺼﻪ ﺍﷲ ﻟﻨﻔﺴﻪ ﻣﻦ ﻋﺒﺎﺩﺍﺕ ﻳﺮﺷــﺢ ﻧﻔﺴــﻪ ﳌﻨﺼﺐ ﻣﺎ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻨﻈﺮ ﺇﻟﻰ ﻭﺃﻣﺎ ﺍﻋﺘﻤﺎﺩ ﺍﳊﺪﻳﺚ ﺍﳌﻨﺴــﻮﺏ ﻟﻠﺮﺳــﻮﻝ)ﺹ(‬ ‫ﻭﺍﻟﻜﻴﻔﻴــﺔ ﺍﻟﺘﻲ ﺗﻨﺎﺳــﺒﻬﺎ ﻭﺗﻨﺎﺳــﺐ ﻭﺿﻌﻬﺎ‬ ‫ﻓﻴﻨﺒﻐﻲ ﺍﺣﺘﺮﺍﻡ ﺭﺃﻱ ﺍﻟﻌﺎﻣﺔ ﺑﻌﺪ ﺃﻥ ﺻﺎﺭﺕ ﺃﺧﻼﻕ ﺟﻮﺍﺯ ﻋﺰﻟﻪ ﺇﻻﹼ ﺇﺫﺍ ﺃﺭﺗﻜﺐ "ﻛﻔﺮﺍ ﹰ ﺑﻮﺍﺣﺎ ﹰ ﻋﻨﺪﻧﺎ ﻣﻦ‬
‫ﻣــﺎ ﺃﻓﻠﺢ ﻗــﻮﻡ ﻭﻟــﻮﺍ ﺃﻣﺮﻫﻢ ﺍﻣــﺮﺃﺓ‪ ،‬ﻓــﻼ ﻳﺠﻮﺯ‬ ‫ﺍﻟﻌﺒــﺎﺩ ﻭﻋﻘﺎﺋﺪﻫﻢ ﻭﺧﺼﻮﺻﻴﺎﺗﻬــﻢ ﻣﻌﻪ‪ ،‬ﻓﻼ ﻛﻔﺎﺀﺍﺗﻪ ﻫﻮ ﻛﻔﺮﺩ ﻗﺎﺩﺭ ﻋﻠﻰ ﺃﺩﺍﺀ ﺍﻟﻮﺍﺟﺐ ﺍﳌﻨﺎﻁ‬ ‫ﺍﷲ ﻓﻴﻪ ﺑﺮﻫﺎﻥ" ) ﻻﺣﻆ ﺍﻟﺘﺸﺪﺩ (‪ ،‬ﺃﻭ ﺃﻥ ﳒﻌﻞ ﺍﻟﺜﻘﺎﻓــﻲ ﻭﺍﻟﺪﻭﻟــﻲ‪ ،‬ﻭﻟﻜﻦ ﻛﻞ ﺫﻟــﻚ ﻳﻨﺒﻐﻲ ﺃﻥ‬ ‫ﺍﻹﺳــﻼﻡ ﻭﻣﺒﺎﺩﺋــﻪ ﺍﻟﻌﺎﻣﺔ ﻣﻌﻠﻮﻣــﺔ ﻟﻠﺠﻤﻴﻊ‪،‬‬
‫ﺩﺧﻞ ﻟﻠﺪﻭﻟﺔ ﻓﻴﻪ ﻭﺇﳕﺎ ﻋﻠﻴﻬﺎ ﺃﻥ ﺗﺴﻬﻞ ﻋﻠﻴﻬﻢ ﺑﻪ‪ ،‬ﺑﻐــﺾ ﺍﻟﻨﻈﺮ ﻋﻦ ﺟﻨﺴــﻪ ﺇﺫ ﻟﻴﺲ ﺣﻘﻴﻘﻴﺎ ﹰ ﺣﻤﻠــﻪ ﻋﻠﻰ ﺍﻟﻌﻤﻮﻡ‪ ،‬ﻭﺇﻻ ﻛﺎﻥ ﻛﺎﺫﺑﺎ‪ ،‬ﻓﻘﺪ ﻛﺎﻧﺖ‬ ‫ﻳﻜــﻮﻥ ﺑﻌﻴﺪﺍ ﹰ ﻋﻦ ﺍﳌﻮﺭﻭﺙ ﺍﻟﺴﻴﺎﺳــﻲ ﺍﻟﺘﺎﺭﻳﺨﻲ‬ ‫ﻛﻞ ﺍﻟﺴــﻠﻄﺎﺕ ﻓــﻲ ﻳﺪﻳﻪ ‪ ،‬ﻓﺎﻟﺒﻴﻌــﺔ ﻋﻘﺪ ﺑﲔ‬ ‫ﻭﺻﺎﺭ ﺃﻣﺮ ﺍﻻﺗﺼﺎﻝ ﻭﺍﻟﺪﻋﺎﻳﺔ ﻭﺍﻟﻨﺸﺮ ﻣﻴﺴﺮﺍ‪.‬‬
‫ﺃﻥ ﺟﻨــﺲ ﺍﻟﺮﺟﺎﻝ ﻗﺎﺩﺭ ﻋﻠﻰ ﺃﺩﺍﺀ ﻣﻬﻤﺎﺕ ﺍﻟﻘﻴﺎﺩﺓ ﺑﻠﻘﻴــﺲ ﺳــﻠﻴﻤﺎﻥ ﺃﺭﺷــﺪ ﻭﺃﻧﻔــﻊ ﻟﻘﻮﻣﻬﺎ ﻣﻦ‬ ‫ﺍﻟﻘﻴﺎﻡ ﲟﺎ ﻳﻌﺘﻘﺪﻭﻥ ﻣﻦ ﺩﻳﻦ ﻭﺷــﻌﺎﺋﺮ ﲟﺎ ﻳﺤﻔﻆ‬ ‫ﺛﺎﻟﺜــﺎ ﹰ‪ :‬ﻳﻨﺒﻐﻲ ﺍﻟﺘﺄﻛﻴﺪ ﻋﻠــﻰ ﺃﻥ ﺍﻟﺒﻴﻌﺔ‪ ،‬ﻳﺠﺐ ﻣﺘﻌﺎﻗﺪﻳــﻦ‪ ،‬ﻭﻟﻜﻦ ﻣﻮﺿﻮﻋﻪ ﻟﻴﺲ ﻫﻮ ﺍﻟﺴــﻤﻊ ﻟﻠﻤﺴــﻠﻤﲔ‪ ،‬ﻓﻼ ﻳﻨﺒﻐﻲ ﻣﻌﺎﻣﻠﺔ ﻏﻴﺮ ﺍﳌﺴﻠﻤﲔ‬
‫ﺩﻭﻥ ﺍﻟﻨﺴــﺎﺀ ‪ ،‬ﻓﻬﺬﻩ ﻛﻔﺎﺀﺍﺕ ﻓﺮﺩﻳــﺔ ﻗﺪ ﻳﺘﻤﺘﻊ ﻓﺮﻋﻮﻥ ﻣﻮﺳﻰ! ‪.‬‬ ‫ﻟﻠﻨﺎﺱ ﺧﺼﻮﺻﻴﺎﺗﻬﻢ ‪.‬‬ ‫ﻭﺍﻟﻄﺎﻋــﺔ ﻓﻲ ﻛﻞ ﺷــﻲﺀ ﻛﻤﺎ ﺃﺭﺍﺩ ﻣﻨــﺎ ﺍﻟﺘﺎﺭﻳﺦ ﻋﻠــﻰ ﺃﻧﻬــﻢ ﺃﻫــﻞ ﺫﻣــﺔ‪ ،‬ﺍﺳــﺘﺼﺤﺎﺑﺎ ﹰ ﻟﻠﺘﺎﺭﻳﺦ‬ ‫ﺃﻥ ﺗﻜــﻮﻥ ﻫﻲ ﺍﳌﻘﺪﻣﺔ ﺍﳌﺆﺳﺴــﺔ ﻻﺳــﺘﺤﻘﺎﻕ‬
‫ﺑﻬــﺎ ﺭﺟﻞ ﺩﻭﻥ ﺭﺟﻞ ﺃﻭ ﺍﻣــﺮﺃﺓ ﺩﻭﻥ ﺭﺟﻞ ﻓﺎﻟﻮﺍﺟﺐ‬ ‫ﺛﺎﻣﻨــﺎ ﹰ ‪ :‬ﺇﻥ ﻣﺒﺪﺃ ﺍﻟﺒﻴﻌﺔ ﻗﺪ ﺣﺴــﻢ ﺃﻣﺮ‬ ‫ﺍﻟﺬﻱ ﻛﺎﻥ ﻓﻴﻪ ﺍﻟﺼﺮﺍﻉ ﺑــﲔ ﺍﻟﻨﺎﺱ ﺩﻳﻨﻴﺎ ﹰ ‪ ،‬ﻓﺄﻫﻞ‬ ‫ﻭﻻﻳــﺔ ﺍﻷﻣﺮ ﻻ ﻻﺣﻘﺔ ﻋﻠﻴــﻪ‪ ،‬ﻓﺎﻟﺬﻳﻦ ﻳﻘﻮﻟﻮﻥ ﺇﻥ ﻭﺍﳌﺘﺸــﺮﻋﺔ ‪ ،‬ﺑــﻞ ﻫــﻮ ﺍﻻﻟﺘــﺰﺍﻡ ﲟﺎ ﺟــﺮﻯ ﻋﻠﻴﻪ‬
‫ﺍﻟﻜﺘﺎﺏ ﻭﺳﺎﺋﺮ ﻏﻴﺮ ﺍﳌﺴﻠﻤﲔ ﻫﻢ ﻣﻮﺍﻃﻨﻮﻥ ﻟﻢ‬ ‫ﻭﻟﻲ ﺍﻷﻣﺮ ﻫــﻮ ﺍﻟﺬﻱ ﻳﺄﺧﺬ ﺍﻟﺒﻴﻌﺔ ﻟﻨﻔﺴــﻪ‪ ،‬ﺇﳕﺎ ﺍﻟﺘﻌﺎﻗــﺪ ‪ ،‬ﻭﻟﻘﺪ ﺃﺛﺒﺘﺖ ﺍﻷﺣــﺪﺍﺙ ﻣﺪﻯ ﺍﻟﻜﻮﺍﺭﺙ‬
‫ﻳﺤﺎﺭﺑــﻮﺍ ﺍﻟﺪﻭﻟﺔ ﺍﳉﺪﻳــﺪﺓ‪ ،‬ﻭﻻ ﻋﻼﻗﺔ ﻟﻬﻢ ﺑﺄﻫﻞ‬ ‫ﻭﺍﻟﻔﺴﺎﺩ ﺍﻟﺬﻱ ﻧﺘﺞ ﻋﻦ ﺍﺳﺘﺒﺪﺍﺩ ﺍﳋﻠﻔﺎﺀ ﺑﺎﳊﻜﻢ‬ ‫ﻳﺠﻌﻠــﻮﻥ ﺍﻟﻌﺮﺑﺔ ﺃﻣﺎﻡ ﺍﳊﺼﺎﻥ‪ ،‬ﻭﻫﻢ ﻳﺸــ ﹼﺮﻋﻮﻥ‬
‫ﺍﻟﻜﺘﺎﺏ ﻭﺍﳌﺸﺮﻛﲔ ﺍﻟﺬﻳﻦ ﻗﺎﺗﻠﻮﺍ ﺍﻟﻨﺒﻲ ﺃﻭ ﺍﻟﺪﻭﻟﺔ‬ ‫ﻓﻲ ﺍﻟﺪﻳﻦ ﻣﺎ ﺃﺳﺴﻪ ﺍﻟﺒﻐﻲ ﻭﺍﻟﻘﻬﺮ‪ ،‬ﻓﻲ ﺳﻴﺮﻭﺭﺓ ﻭﺍﻟﻘﺮﺍﺭ ﺍﳌﻨﻔﺮﺩ ‪.‬‬

‫ﺳﻤﻴﻨﺎﻩ ﻭﺳﻄﻴﺎ ﹰ ﺃﻡ ﻟﻢ ﻧﻔﻌﻞ‪ ،‬ﻫﻮ ﻓﻌﻼﹰ ﻳﻘﻴﻢ ﺍﻟﺘﻮﺍﺯﻥ ﻓﻲ ﹼ‬

‫ﻛﻞ‬ ‫ﺍﻟﺘﺎﺭﻳــﺦ ﺍﻹﺳــﻼﻣﻲ ﻛﻠــﻪ‪ ،‬ﻣﻦ ﺧﻼﻝ ﺳــﻼﻃﲔ ﺧﺎﻣﺴــﺎ ﹰ‪ :‬ﺇﺫﺍ ﻣﺎ ﺟﻤﻌﻨﺎ ﺑﲔ ﻣﺒﺪﺃ ﺍﻟﺒﻴﻌﺔ ﺍﻹﺳــﻼﻣﻴﺔ ﺍﻷﻭﻟﻰ‪ ،‬ﺑﻞ ﺇﻥ ﻫﺆﻻﺀ ﻗﺪ ﻳﻜﻮﻧﻮﻥ ﳑﻦ‬
‫ﺍﻟﺼﺤﻴﺢ‪ ،‬ﺳﻮﺍ ﹰﺀ ﹼ‬ ‫ﺍﳊﻨﻴﻔﻲ‪ ،‬ﻓﻮﺟﺪ ﺍﻟﻌﺪﻝ ﻭﺍﻟﺘﺴﺎﻣﺢ‬
‫ﹼ‬ ‫ﺑﻌﺾ ﺍﻟﺴﺎﺩ ﹺﺓ ﻗﺪ ﺍﺳﺘﻘﺮﺃ ﺳﻤﺎﺕ ﺍﻹﺳﻼﻡ‬
‫ﹸ‬
‫ﻣﻨﻈﻮﻣﺎﺕ ﺍﳊﻴﺎﺓ ﻟﺘﺼﻔﻴ ﹺﺔ ﺍﻟﻔﻄﺮﺓ ﻭﺍﻟﻌﻘﻞ ﻭﺗﺨﻠﻴﺔ ﺍﻟ ﹼﺮﻭﺡ ﻭﻟﺘﻨﻘﻰ ﺍﻟﺼﺒﻐ ﹸﺔ‬ ‫ﻃﺮﻓﲔ‬ ‫ﻳﺘﻮﺳﻂ ﹼ‬
‫ﻛﻞ ﺧﹸ ﹸﻠ ﹴﻖ ﻣﻨﻬﺎ ﺑﲔ‬ ‫ﹼ‬
‫ﻭﺍﳊﺚ ﻋﻠﻰ ﻣﻜﺎﺭﻡ ﺍﻷﺧﻼﻕ ﺍﻟﺘﻲ‬ ‫ﻭﺍﻟﻘ ﹼﻮﺓ ﻭﺍﻟﻌﺰﹼﺓ‬ ‫ﺍﻟﻐﻠﺒﺔ‪ ،‬ﻓﻴﺴﺘﻮﻟﻲ " ﻭﻟﻲ ﺍﻷﻣﺮ " ﻋﻠﻰ ﺍﻷﻣﺮ ﺇﻣﺎ ﻭﻣﺒــﺪﺃ ﺍﻟﺸــﻮﺭﻯ‪ ،‬ﻋﻠﻤﻨﺎ ﺃﻥ ﺍﻟﻄﺮﻳــﻖ ﺍﻟﺼﺤﻴﺢ ﺃﺳــﻬﻢ ﻓﻲ ﺇﻧﺸــﺎﺀ ﺍﻟﺪﻭﻟــﺔ ﺍﳉﺪﻳــﺪﺓ ‪ ،‬ﻓﻴﺒﻐﻲ‬
‫ﹾ‬ ‫ﹼ‬
‫ﺍﻹﻧﺴﺎﻧ ﹼﻴﺔ ﺍﻟﺮ ﹼﺑﺎﻧﻴﺔ‪ ،‬ﻓﺘﺴﺠﺪ ﺍﳌﻼﺋﻜ ﹸﺔ ﳋﻼﻓﺘﻪ )ﺃ ﹾﻱ ﺍﻹﻧﺴﺎﻥ( ﻣﺴﺮﻭﺭ ﹰﺓ ﻣﺬﻋﻨ ﹰﺔ ﺑﻼ‬ ‫ﺍﻟﺘﻮﺳﻂ ﻓﻲ ﺍﻷﻣﻮﺭ ﺟﻤﻴﻌﺎ ﹰ‬ ‫ﻣﺬﻣﻮﻣﲔ ﻣﻦ ﺇﻓﺮﺍﻁ ﻭﺗﻔﺮﻳﻂ‪ ،‬ﺑﻞ ﻭﺃﻧﹼﻪ ﻳﺪﻋﻮ ﺇﻟﻰ‬ ‫ﺍﻟﺘﻌﺎﻣﻞ ﻣﻌﻬﻢ ﻛﻤــﺎ ﺗﻌﺎﻣﻞ ﺍﻟﻨﺒﻲ )ﺹ ( ﻣﻊ‬ ‫ﻟﻠﺤﻜــﻢ ﻓــﻲ ﺍﻵﺩﺍﺏ ﺍﻹﺳــﻼﻣﻴﺔ ﺍﻟﺴﻴﺎﺳــﻴﺔ‬ ‫ﺑﺎﻟﻘﻮﺓ ﺃﻭ ﺍﻟﻮﺭﺍﺛﺔ‪ ،‬ﺛﻢ ﻳﻄﻠﺐ ﺍﻟﺒﻴﻌﺔ ﻟﻨﻔﺴﻪ‪ ،‬ﻣﻦ‬
‫ﹼ‬
‫ﺇﺷﻜﺎﻝ‪ ،‬ﻷﻧﹼﻪ ﺣﲔ ﻳﺘﻮﺍﺯﻥ ـ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ـ ﻳﻨﺘﻬﻲ ﺗﺮﻧ ﹸﹼﺤﻪ ﺑﲔ "ﺇﻓﺴﺎﺩ" ﺍﳉﺸﻌﲔ‬ ‫ﻭﺍﻟﻌﻘﻠﻲ ﻭﺍﳉﺴﻤﺎﻧﻲ‪،‬‬ ‫ﹸ‬
‫ﺃﻭﺳﻄﻬﺎ(‪ ،‬ﻭﺍﻟﺘﻮﺍﺯﻥ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻟﻌﺎﻃﻔﻲ‬ ‫ﺍﻟﻴﻬﻮﺩ ﻓﻲ ﺩﻭﻟﺔ ﺍﳌﺪﻳﻨﺔ ﻗﺒﻞ ﺃﻥ ﻳﺨﻮﻧﻮﺍ ﻭ ﻳﻐﺪﺭﻭﺍ‬ ‫ﻫــﻲ‪ :‬ﺗﺜﺒﻴــﺖ ﺃﻥ ﺣــﻖ ﺍﻟﺴــﻠﻄﺎﻥ ﻫــﻮ ﻟﻸﻣﺔ‪،‬‬ ‫ﻏﻴﺮ ﺃﻥ ﻳﻜﻮﻥ ﻫﻨﺎﻙ ﺗﺼﻮﻳﺖ ﺳﺎﺑﻖ )ﺑﻴﻌﺔ(ﺍﺧﺘﺎﺭ‬
‫ﹴ‬ ‫ﹼ‬ ‫)ﻭﺧ ﹾﻴ ﹸﺮ ﺍﻷﻣﻮﺭ ﹺ‬
‫ﺍﳌﻌﺘﺪﻳﻦ‪ ،‬ﻭ"ﺳﻔﻚ ﺍﻟﺪﻣﺎﺀ" ﺍﳌﹸﺸﺮﱠﻉ ﹺﻣﻦ ﺍﳌﻨﺘﻘﻤﲔ ﺍﳊﺎﻧﻘﲔ‪.‬‬ ‫ﺣﺪ ﱢﻱ ﺗﻄ ﹼﺮﻑ ﻭﻏﻠ ﹼﻮ‪،‬‬ ‫ﻨﲔ ﹺﻣﻦ ﹼ‬ ‫‪ ،‬ﻓﺈﳕﺎ ﺗﺸﺪﺩ ﺍﻹﺳﻼﻡ ﻣﻌﻬﻢ ﻣﻊ ﺍﻟﻐﺪﺭ ﻭﺍﳋﻴﺎﻧﺔ‪،‬‬ ‫ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺃﺳﺎﺳﻬﺎ ﻧﻈﺎﻣﺎ ﻭﺭﺍﺛﻴﺎ‪ ،‬ﺇﻥ ﻫﺬﺍ ﺍﻷﻣﺮ ﻭﺃﻧﻬــﺎ ﻫﻲ ﻓﻘــﻂ ﻣﻦ ﻟــﻪ ﺍﳊﻖ ﻓــﻲ ﺗﻀﻴﻴﻖ ﺃﻭ‬
‫ﻛﻞ ﹼ‬ ‫ﺑﲔ ﺑ ﹶ‬
‫ﲔ ﺑ ﹾﻴ ﹾ‬ ‫ﻭﺍﻻﻗﺘﺼﺎﺩﻱ‪ ،‬ﻭﺇﻟﻰ ﹾ ﹴ‬
‫ﹼ‬ ‫ﻭﺍﻻﻋﺘﺪﺍﻝ ﺍﳌﻌﻴﺸﻲ‬
‫ﺇﺫﻥ ﻧﺤ ﹸﻦ ﻟﺴﻨﺎ ﺑﺤﺎﺟﺔ ﺇﻟﻰ "ﺟﻠﺒﺎﺏ ﺍﻟﻮﺳﻄ ﹼﻴﺔ" ﺍﻟﻔﻀﻔﺎﺽ ـ ﻛﻤﺎ ﺃﺳﻠﻔﻨﺎ ـ‬ ‫ﻟﻴﺲ ﻣﻦ ﺍﻹﺳﻼﻡ ﻓﻲ ﺷﻲﺀ‪ ،‬ﺑﻞ ﺍﳊﻖ ﺃﻥ ﻣﻦ ﻳﺮﻳﺪ ﺗﻮﺳــﻌﺔ ﺻﻼﺣﻴــﺎﺕ ﺍﳋﻠﻴﻔــﺔ ﺃﻭ ﺍﻟﺮﺋﻴــﺲ‪ ،‬ﻭﺃﻥ ﻭﺍﳌﻔﻬﻮﻡ ﺍﳊﺪﻳﺚ ﻟﻠﺪﻭﻟــﺔ ﻳﺠﻌﻞ ﻛﻞ ﺍﳌﻮﺍﻃﻨﲔ‬
‫ﺴﺮﹺ ﹸﻓﻮﺍ ﻭﹶﻟﹶ ﹾﻢ ﻳ ﹶ ﹾﻘ ﹸﺘ ﹸﺮﻭﺍ ﻭﹶ ﹶﻛﺎ ﹶﻥ ﺑ ﹶ ﹾ ﹶ‬
‫ﲔ‬ ‫ﻛﻤﺎ ﻋ ﹼﺒﺮ ﺳﺒﺤﺎﻧﻪ )ﻭﹶﺍﻟﱠ ﹺﺬﻳ ﹶﻦ ﺇﹺﺫﹶﺍ ﺃﹶﻧ ﹾ ﹶﻔﻘﹸﻮﺍ ﻟﹶ ﹾﻢ ﻳﹸ ﹾ‬
‫ﺍﻟﺘﺼﺪﻱ ﻟﻮﻻﻳﺔ ﺍﻷﻣﺮ‪ ،‬ﻓﻌﻠﻴﻪ ﺃﻥ ﻳﻌﺮﺽ ﻧﻔﺴــﻪ ﺍﻟﻮﺍﺟــﺐ ﻓــﻲ ﺍﻹﺳــﻼﻡ ﺍﻻﺣﺘﻔــﺎﻅ ﻟﻸﻣﺔ ﺑﺤﻖ ﺳﻮﺍﺀ ﺃﻣﺎﻡ ﺍﻟﻘﺎﻧﻮﻥ‪ ،‬ﻭﻓﻲ ﺍﻟﻌﻬﺪ ﺍﻟﻨﺒﻮﻱ ﺍﻷﻭﻝ ﻓﻲ‬
‫ﻧﻔﺴﻪ ﻭﺗﻄﻬﻴﺮﹺﻩ‬
‫ﹺ‬ ‫ﺍﻟﺪﻳﻦ‬
‫ﻟﻨﹸﻨﻬﻲ ﺑﻪ ﻣﺸﺎﻛﻠﻨﺎ‪ ،‬ﻷ ﹼﻥ ﻫﺬﺍ ﻣﻦ ﺷﺄﻧﻪ ﺗﺮﹾﻙ ﺗﺼﻔﻴﺔ ﹼ‬ ‫ﲔ ﺫﹶﻟﹺ ﹶﻚ‬ ‫ﺼﻼﺗ ﹺ ﹶﻚ ﻭﹶﻻ ﺗﹸﺨﹶ ﺎ ﹺﻓ ﹾﺖ ﺑﹺﻬﹶ ﺎ ﻭﹶﺍﺑﹾﺘ ﹺﹶﻎ ﺑ ﹶ ﹾ ﹶ‬ ‫ﺫﹶﻟﹺ ﹶﻚ ﹶﻗ ﹶﻮﺍﻣﺎ ﹰ()ﺍﻟﻔﺮﻗﺎﻥ‪ ،(٦٧:‬ﻭ)ﻭﹶﻻ ﹶﲡﹾﻬﹶ ﺮﹾ ﺑ ﹺ ﹶ‬
‫ﺳﺒﻴﻼﹰ()ﺍﻹﺳﺮﺍﺀ‪) ،(١١٠:‬ﻭﺍﺑﺘﹶﻎ ﻓﻴﻤﺎ ﺁﺗ ﹶ ﱠ ﹸ‬ ‫ﻟﻠﻤﻨﺼﺐ ﻭﻳﺒــﲔ ﻟﻠﻨﺎﺱ ﻣﺆﻫﻼﺗﻪ ﻭﺧﻄﻄﻪ ﻭﻣﺎ ﺍﻟــﺮﺃﻱ ﺇﺑﺪﺍ ﹰﺀ ﻭﻧﻔﺎﺫﺍ ﹰ‪ .‬ﺇﻥ ﺍﻟﺼــﻮﺭﺓ ﺍﻟﻌﺼﺮﻳﺔ ﺍﻟﻴﻮﻡ ﺍﳌﺪﻳﻨــﺔ ﻓﺼﻞ ﺍﻟﻨﺒﻲ )ﺹ( ﺑــﲔ ﺍﻟﺪﻳﻦ ﻭﺍﻟﺪﻭﻟﺔ‪،‬‬
‫ﹶ‬
‫ﺍﻟﻌﺎﳌﲔ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻧﹸﻄﺎﻟﺐ‬ ‫ﻛﺜﻴﺮ ﹸﻣﺰﺭﹴ ﺃﺫﻫﺐ ﺑﺮﻭﻧ ﹺﻘﻪ ﻭﺳﻼﺳ ﹺﺘﻪ ﺇﻟﻰ ﻗﻠﻮﺏ‬
‫ﹴ‬ ‫ﺭﻛﺎﻡ‬
‫ﹴ‬ ‫ﹺﻣ ﹾﻦ‬ ‫ﹶﺼﻴ ﹶﺒ ﹶﻚ ﹺﻣ ﹶﻦ‬ ‫ﹾﺲ ﻧ ﹺ‬ ‫ﹶﺎﻙ ﺍﷲ ﺍﻟ ﱠﺪﺍﺭ ﹶ ﹾﺍﻵ ﹺﺧﺮﹶ ﹶﺓ ﻭﹶﻻ ﺗﹶﻨ ﹶ‬ ‫ﹶ ﹾ ﹺ ﹺ ﹶ‬ ‫ﹶ ﹺ‬
‫ﻓﺠﻌــﻞ ﺍﻟﺪﻭﻟــﺔ ﻟﻠﺠﻤﻴــﻊ ﻣﺴــﻠﻤﲔ ﻭﻳﻬــﻮﺩ‬ ‫ﻟﺘﺠﺴﻴﺪ ﻣﺒﺪﺃ ﺍﻟﺒﻴﻌﺔ ﻫﻲ ﺍﻻﻧﺘﺨﺎﺑﺎﺕ ﺍﳊﺮﺓ ﺑﲔ‬ ‫ﻳﺮﻳﺪ ﺃﻥ ﻳﻌﻤﻞ‪ ،‬ﺳــﻮﺍﺀ ﺑﻨﻔﺴﻪ ﺃﻭ ﻣﻦ ﺧﻼﻝ ﺣﺰﺑﻪ‬
‫ﺻ ﹼﻔﻲ ـ ﻳﻘﻮ ﹸﻝ ﺫﻟﻚ ﺻﺮﻳﺤﺎ ﹰ ﻭﺑﺄﺟﻠﻰ ﹴ‬
‫ﺑﻴﺎﻥ‪ ،‬ﺑﻼ ﺣﺎﺟ ﹴﺔ ﻣﻨﹼﺎ‬ ‫ﺑﻪ ﺃﺳﺎﺳﺎﹰ‪ ،‬ﻓﺎﻟﺪﻳﻦ ـ ﺇﺫﺍ ﹸ‬ ‫ﻄﻬﹶ ﺎ ﹸﻛ ﱠﻞ‬ ‫ﺴ ﹾ‬ ‫ﺍﻟ ﱡﺪﻧ ﹾ ﹶﻴﺎ()ﺍﻟﻘﺼﺺ‪) ،(٧٧:‬ﻭﹶﻻ ﹶﲡﹾ ﹶﻌ ﹾﻞ ﻳ ﹶ ﹶﺪ ﹶﻙ ﹶﻣ ﹾﻐ ﹸﻠﻮﻟﹶ ﹰﺔ ﺇﹺﻟﹶﻰ ﹸﻋ ﹸﻨ ﹺﻘ ﹶﻚ ﻭﹶﻻ ﺗ ﹶ ﹾﺒ ﹸ‬
‫ﻗﺮﺁﻧﻲ‪ ،‬ﺇﺫ ﺃ ﹼﻥ ﻣﻔﻬﻮﻣﻬﺎ )ﺍﻟﻮﺳﻄ ﹼﻴﺔ(‬ ‫ﻣﺘﻌﺪﺩﻳﻦ‪ ،‬ﻭﺍﻟﺼﻮﺭﺓ ﺍﻟﻌﺼﺮﻳﺔ ﺍﻟﻴﻮﻡ ﻟﺘﺠﺴــﻴﺪ ﻭﻣﺸــﺮﻛﲔ‪ ،‬ﻣﺎﺩﺍﻣﻮﺍ ﻣﺴــﺎﳌﲔ ﻣﻠﺘﺰﻣــﲔ ﺑﺈﺭﺍﺩﺓ‬ ‫ﻭﻣﺮﻳﺪﻳﻪ‪ ،‬ﺛﻢ ﻳﺠﺮﻱ ﺍﻻﻗﺘﺮﺍﻉ ﻓﻲ ﺍﻟﻨﺎﺱ ﻟﻴﺨﺘﺎﺭﻭﺍ‬
‫ﹼ‬ ‫ﻣﻔﻬﻮﻣﻲ ﺃﻭ ﺍﻧﺘﻬﺎﻙ ﻛﻠﹺ ﹴﻢ‬
‫ﹼ‬ ‫ﻻﺭﺗﻜﺎﺏ ﺧﻄﺄ ﹴ‬
‫ﹺ‬ ‫ﻂ ﻳﺴﺘﻮﻋﺐ‬ ‫ﻣﺴﺘﻘﻴﻢ ﻭﺟﺎ ﹼﺩ ﹸﺓ ﹶ‬
‫ﻭﺳ ﹴ‬ ‫ﹲ‬ ‫ﻣﻨﻬﺎﺝ‬
‫ﹲ‬ ‫ﻂ()ﺍﻹﺳﺮﺍﺀ‪ ،(٢٩:‬ﻭﻏﻴﺮﻫﺎ‪ ،‬ﻭﺃﻧﹼﻪ‬ ‫ﺍﻟﹾ ﹶﺒ ﹾ‬
‫ﺴ ﹺ‬
‫ﻭﺍﳋﻼﻑ ﻓﻴﻪ‪ ،‬ﺃ ﹼﻳﺎ ﹰ ﻛﺎﻧﺖ ﹺﻗﺒﻠﺘﹸﻪ ﻫﻮ ﺃﺣ ﹸﺪ ﻣﺸﺎﻛﻠﻨﺎ‪.‬ﻣﺎ ﻧﺤﻦ ﺑﺤﺎﺟ ﹴﺔ‬
‫ﹶ‬ ‫ﺍﳌﻄﺮﻭﺡ ﺍﻟﺴﺎﺋﺪ‪،‬‬ ‫ﺍﳌﺎ ﹼﺩﺓ ﻭﺍﻟ ﹼﺮﻭﺡ‪ ،‬ﻭﺍﻟﻔﺮﺩ ﹼﻳﺔ ﻭﺍﳉﻤﺎﻋ ﹼﻴﺔ‪ ،‬ﻻ ﻳﺮﺗﻀﻲ ﺍﻟﺮﻫﺒﻨﺔ ﻭﺍﻟﻐﻠ ﹼﻮ ﻭﻻ ﺍﻟﺘﺤ ﹼﻠﻞ ﻭﺗﺮﻙ‬ ‫ﻣﻦ ﺑﲔ ﻣﺘﻌﺪﺩﻳﻦ ﻣﻦ ﻳﺮﻭﻧﻪ ﺃﻫﻼﹰ ‪ ،‬ﻣﻦ ﺩﻭﻥ ﺍﻛﺮﺍﻩ‪ ،‬ﻣﺒﺪﺃ ﺍﻟﺸــﻮﺭﻯ ﻫﻲ ﺍ‪‬ﺎﻟﺲ ﺍﻟﻨﻴﺎﺑﻴــﺔ‪ ،‬ﻭﺍﻟﺼﻮﺭﺓ ﺍﻷﻏﻠﺒﻴﺔ‪ ،‬ﻭﺟﻌﻞ ﺍﳌﺸﺘﺮﻙ ﺍﻟﺴﻴﺎﺳﻲ ﺑﲔ ﺍﳉﻤﻴﻊ‬

‫ﻣﺎﺳ ﹴﺔ ﺇﻟﻴﻪ‪ ،‬ﻣﺮﺍﺟﻌ ﹸﺔ ﻣﺼﺎﺩﺭﻧﺎ ﺍﳌﻌﺮﻓ ﹼﻴﺔ ﻭﺇﻋﺎﺩ ﹸﺓ ﺍﻛﺘﺸﺎﻑ ﻣﺪﺍﻟﻴﻞ ﻧﺼﻮﺻﻬﺎ‬ ‫ﺍﳊﻴﺎﺗﻲ ﺍﳌﺘﻮﺍﺯﻥ ﻣﻮﺍﺩ‪‬ﺍ‬ ‫ﺳﻤﺎﺕ ﻫﺬﺍ ﺍﳌﻨﻬﺎﺝ‬ ‫ﺍﻟﺒﻌﺾ‬ ‫ﺭﺝ ﻫﺬﺍ‬ ‫ﻓﺈﻥ ﺑﻴﻌــﺔ ﺍﳌﻜﺮﻩ ﺑﺎﻃﻠﺔ‪ ،‬ﺃﻣﺎ ﺇﺫﺍ ﺃﺭﺩﻧﺎ ﺃﻥ ﻧﺸــﺮﻉ ﺍﻟﻌﺼﺮﻳﺔ ﺍﻟﻴﻮﻡ ﶈﺘﻮﻯ ﺍﻟﺒﻴﻌﺔ ﻫﻲ ﺍﻟﺪﺳﺘﻮﺭ ﺃﻭﻻ ﹰ ﻫﻮ ﺍﻟﺪﻓــﺎﻉ ﻋﻦ ﺍﻟﺪﻭﻟﺔ ﺍﳉﺪﻳﺪﺓ ) ﺃﺭﺽ ﺍﳌﺪﻳﻨﺔ (‬
‫ﹼ‬ ‫ﹼ‬ ‫ﹶ‬ ‫ﹸ‬ ‫ﺍﻟﻌﺼﻤﺔ ﻭﺍﳊﻴﺎﺀ‪ ،‬ﻓﺄﺩﹾ ﹶ‬
‫ﺗﻠﻘﻴﻤﻬﺎ ﺍﺧﺘﺮﺍﻋﺎﺗﻨﺎ‪ ،‬ﻭﺍﻟﻘﺮﺁ ﹸﻥ ﺍﻟﻌﺰﻳ ﹸﺰ ﻫﻮ ﺃ ﹼﻭﻝ ﺗﻠﻚ ﺍﳌﺼﺎﺩﺭ ﺍﻟﺸﺮﻳﻔﺔ‬ ‫ﺑﻨﻘﺎﺋﻬﺎ‪ ،‬ﻻ‬ ‫ﻟﻘﺎﺋﻤ ﹺﺔ "ﺍﻟﻮﺳﻄ ﹼﻴﺔ" ﺃﻭ ﺷﺮﻭﻃﺎ ﹰ ﻟﻬﺎ‪ ،‬ﻭﻓﻲ ﺍﳊﻘﻴﻘﺔ ﻫﻲ "ﻭﺳﻄ ﹼﻴﺔ" ﻓﻌﻼﹰ‬ ‫ﻭﻟﻬﺬﺍ ﻓﻘﺪ ﻛﺎﻥ ﻭﺍﺟﺒﺎ ﹰ ﻋﻠﻰ ﺍﻟﻴﻬﻮﺩ ﻭﺍﳌﺸــﺮﻛﲔ‬ ‫ﺛﻢ ﺍﻟﺒﺮﺍﻣﺞ ﺍﻻﻧﺘﺨﺎﺑﻴﺔ ﺛﺎﻧﻴﺎ ﹰ‪.‬‬ ‫ﻓﻲ ﺍﻟﺪﻳــﻦ ﺗﺎﺭﻳﺨﻨﺎ ﺍﳉﺎﺋﺮ‪ ،‬ﻓﻨﺴــﻤﺢ ﺍﻟﻴﻮﻡ ﺑﻜﻞ‬
‫ﹸ‬
‫ﻃﺮﻳﻘﺔ ﲤﺖ ﺑﻬﺎ ﺑﻴﻌﺔ ﻓﻲ ﺗﺎﺭﻳﺦ ﺍﳌﺴــﻠﻤﲔ ﻓﻠﻦ ﺳﺎﺩﺳــﺎ ﹰ‪ :‬ﳌــﺎ ﻛﺎﻥ ﺍﺧﺘﻴﺎﺭ ﻃﺒﻴﻌــﺔ ﺍﻟﻨﻈﺎﻡ ﻫﻮ ﻭﺍﳌﺴﻠﻤﲔ ﺍﻟﺪﻓﺎﻉ ﻋﻨﻬﺎ ﻓﻲ ﻏﺰﻭﺓ ﺃﺣﺪ ﻭﺍﳋﻨﺪﻕ‪،‬‬
‫ﺍﻟﺘﻲ ﻗﺪ ﺻﺎﺩﺭﹾﻧﺎ ﻛﻠﻤﺎﺗﹺﻪ ﻭﺃﳉﻤﻨﺎ ﻣﻔﺎﻫﻴ ﹶﻤﻪ ﳊﺎﺟﺎﺗﻨﺎ ﺍﻟﺴﺮﻳﻌﺔ ﺍﳌﹸﻨﻔﻌﻠﺔ‪ .‬ﹾ‬
‫ﻭﺣ ﹶﺪﻫﺎ‬ ‫ﹺﻣﻦ ﺗﻮﺻﻴﻔﻨﺎ‪ ،‬ﻛﻤﺎ ﺳﻠﹶﻒ‪ ،‬ﻭﻟﻴﺲ‬ ‫ﻭﺗﻮﺍﺯ ﹲﻥ ﻭﺍﻋﺘﺪﺍﻝ‪ ،‬ﻟﻜﻨﹼﻬﺎ "ﻭﺳﻄ ﹼﻴﺔ"‬
‫ﻳﺎﺑﺲ ﻣﻮﺍﻗﻔﻨﺎ‬ ‫ﻫﺬﻩ ﺍﳌﺮﺍﺟﻌﺔ ﺍﻟﺮﺻﻴﻨﺔ ﺍﻟﺘﻲ ﺑﺈﻣﻜﺎﻧﻬﺎ ﺗﺒﺪﻳﻞ ﻗﻨﺎﻋﺎﺗﻨﺎ ﻭﺣﻠﺤﻠﺔ‬ ‫ﻟﻬﺎ ﺍﺭﺗﺒﺎﻁ ﺑﻮﺳﻄ ﹼﻴﺔ ﺍﻟﻘﺮﺁﻥ ﺿﻤﻦ ﺳﻴﺎﻗﻪ‪ .‬ﻓﻼ ﺑﺄﺱ ﺃﻳﻀﺎ ﹰ ﹺﻣﻦ ﺍﺳﺘﻌﻤﺎﻟﻬﺎ ﻣﺎ‬ ‫ﻭﻟﻢ ﻳﻜﻦ ﻭﺍﺟﺒﺎ ﹰ ﻋﻠﻰ ﻏﻴﺮ ﺍﳌﺴﻠﻤﲔ ﺍﳋﺮﻭﺝ ﻟﻘﺘﺎﻝ‬ ‫ﺣــﻖ ﻟﻸﻣﺔ ﻛﻤﺎ ﻗﻠﻨــﺎ ﺑﺎﺩﺋﺎﹰ‪ ،‬ﻓــﺈﻥ ﲢﺪﻳﺪ ﻣﺼﺎﺩﺭ‬ ‫ﻳﺼﺒﺢ ﻟﻴﻠﻨﺎ ﺇﻻﹼ ﻋﻠﻰ ﻟﻴﻞ ﺟﺪﻳﺪ‪.‬‬
‫ﹺ‬
‫ﺍﻟﻮﺳﻂ"‪.‬‬ ‫ﺭﺍﺑﻌــﺎ ﹰ‪ :‬ﺇﻥ ﻣﺤﺘــﻮﻯ ﺍﻟﺒﻴﻌﺔ ﻗﺎﺑــﻞ ﻟﻠﺘﺠﺪﺩ ﺍﻟﺘﺸــﺮﻳﻊ ﻭﻣﺴــﺘﻮﻳﺎﺗﻬﺎ ﻫــﻮ ﻣــﻦ ﺣــﻖ ﺍﻷﻣﺔ ﺃﻫﻞ ﻣﻜﺔ ﻓﻲ ﺑﺪﺭ‪ ،‬ﺣﻴــﺚ ﻛﺎﻥ ﺍﳊﺎﻝ ﺍﻷﻭﻝ ﺩﻓﺎﻋﺎ‬
‫ﹶ‬ ‫"ﺍﻷﻣﺔ‬
‫ﹼ‬ ‫ﻭﻷﻣﺘﻨﺎ‪ ،‬ﻭﻟﻠﻌﺎﳌﲔ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺑﺎﻟﺘﻤﺎﻡ ﺩﻭﺭ‬
‫ﲡﺎﻩ ﻣﺎ ﻫﻮ ﺃﺻﻠﺢ ﻟﻨﺎ‪ ،‬ﹼ‬ ‫ﺩﻣﻨﺎ ﻧﹸﻘ ﹼﺮ ﺃﻧﹼﻬﺎ ﹺﻣﻦ ﺍﺧﺘﺮﺍﻋﻨﺎ ﻭﺍﺻﻄﻼﺣﻨﺎ ﻻ ﺃﻧﹼﻬﺎ ﺗﻔﺴﻴ ﹸﺮ ﺍﻟﻜﻠﹺﻢ ﺍﻟﻘﺮﺁﻧﻲ‪ .‬ﹼ‬
‫ﻭﺍﻟﺪﻳ ﹸﻦ‬

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‫ﻓﺘﺮﺟﺢ ﺍﻷﺳﺮ ﺃﻥ ﻳﺄﺧﺬ ﺍﻟﻮﻟﺪ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻷﺳﺎﺳﻲ ﻳﻌﺘﺒــﺮ ﻏﻴﺮ ﻣﺘﻮﺍﺯﻥ ﺑﻌﻜﺲ ﺇﺫﺍ ﻣﺎ ﻛﺎﻥ ﻫﻮ ﺍﻷﻛﺜﺮ ﺍ‪‬ﺘﻤﻌــﺎﺕ ﻓﻲ ﺍﻟﻌﺎﻟﻢ ﻻ ﺯﺍﻟــﺖ ﺗﺮﻯ ﺩﻭﺭ ﺍﳌﺮﺃﺓ ﻫﻮ‬
‫ﺩﻭﺭ ﺧﺪﻣﺎﺗﻲ ﻓــﻲ ﻏﺎﻟﺒﻴﺘﻪ ﻭﻳﺼﺐ ﺃﺳﺎﺳــﺎ ﻓﻲ‬ ‫ﻭﺍﻟﻌﺎﻟﻲ ﻭﺗﻘﻮﻡ ﺍﻟﺒﻨﺖ ﺑﺎﻷﻣﻮﺭ ﺍﳋﺪﻣﻴﺔ ﻓﻲ ﺍﳌﻨﺰﻝ ﺗﻌﻠﻴﻤﺎ ﻣﻨﻬﺎ‪.‬‬
‫ﺇﻥ ﻫﺬﻩ ﺍﻟﻨﻈﺮﺓ ﻭﺍﻟﺘﻨﺸﺌﺔ ﺗﺴﺎﻫﻢ ﺑﺸﻜﻞ ﻛﺒﻴﺮ ﺧﺪﻣﺔ ﺍﻟﺮﺟﻞ ﻓﻲ ﺣﻴﺎﺗﻬﺎ ﺳﻮﺍﺀ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺮﺟﻞ‬ ‫ﻭﺧﺎﺭﺟــﻪ‪ .‬ﻭﻫــﺬﺍ ﻳﻨﻄﺒﻖ ﺃﻳﻀﺎ ﻋﻠــﻰ ﺍ‪‬ﺘﻤﻌﺎﺕ‬
‫ﻭﺍﻟــﺪﺍ ﹰ ﺃﻭ ﺃﺧﺎ ﹰ ﺃﻭ ﺯﻭﺟﺎ ﹰ ﺃﻭ ﺣﺘﻰ ﺍﺑﻨــﺎ‪ ،‬ﻭﺃﻧﻬﺎ ﺗﺼﻠﺢ‬ ‫ﻓﻲ ﺃﻥ ﺗﺮﻯ ﺍﻟﺒﻨﺖ ﻧﻔﺴﻬﺎ ﻣﻮﺟﻮﺩﺓ ﻷﺟﻞ ﺷﺨﺺ‬ ‫ﺍﻟﻔﻼﺣﻴــﺔ ﻭﻏﻴﺮﻫــﺎ ﻣﻦ ﺍ‪‬ﺘﻤﻌــﺎﺕ ﺍﻟﺘﻲ ﺗﻌﺎﻧﻲ‬
‫ﻣــﻦ ﺍﻟﻔﻘــﺮ ﻭﻗﻠﺔ ﺍﳌــﻮﺍﺭﺩ ﻓﺘﺮﻯ ﺃﻥ ﺍﻷﺳــﻬﻞ ﻫﻮ ﺁﺧــﺮ ﻭﻟﻴﺲ ﻷﺟﻞ ﺃﻥ ﲢﻘــﻖ ﻃﻤﻮﺣﻬﺎ ﻭﺃﺣﻼﻣﻬﺎ ﺑﻞ ﻭﺧﻠﻘﺖ ﻟﻬﺬﺍ ﺍﳉﺎﻧــﺐ ﻓﻘﻂ ﺩﻭﻥ ﻏﻴﺮﻩ ﺃﻭ ﻓﻲ‬
‫ﺃﻓﻀــﻞ ﺍﳊﺎﻻﺕ ﺗﺮﻯ ﺃﻧﻪ ﻳﺠــﺐ ﺃﻥ ﻳﺘﺼﺪﺭ ﺍﳉﺎﻧﺐ‬ ‫ﻓﻲ ﺍﻟﺘﻐﻴﻴﺮ ﻓﻲ ﺍ‪‬ﺘﻤﻊ ﺍﻹﻧﺴﺎﻧﻲ‪ ،‬ﻭﺃﻥ ﻳﻜﻮﻥ ﻟﻬﺎ‬ ‫ﺍﻟﺘﻀﺤﻴــﺔ ﺑﺎﻟﺒﻨــﺖ ﻫــﺬﺍ ﺇﺫﺍ ﺳــﻤﻲ ﺗﻀﺤﻴﺔ‬
‫ﺩﻭﺭ ﻓﻲ ﺍﻟﻘــﺮﺍﺭﺍﺕ ﺍﳌﺼﻴﺮﻳﺔ ﺍﻟﺘــﻲ ﺗﺨﺼﻬﺎ ﻫﻲ ﺍﳋﺪﻣﺎﺗﻲ ﻓﻲ ﺣﻴﺎﺗﻬــﺎ ﺍﻟﺪﻭﺭ ﺍﻷﻛﺒﺮ ﻭﺍﻷﻫﻢ ﻭﻟﻬﺎ‬ ‫ﺃﺻﻼ‪ .‬ﻭﺫﻟــﻚ ﻳﻨﻄﺒﻖ ﻋﻠﻰ ﺍ‪‬ﺘﻤﻌــﺎﺕ ﺍﳌﺘﻤﺪﻧﺔ‬
‫ﺍﻟﺒﻨﺖ ﻭﻳﻮﻟﺪ ﺍﻟﻮﻟﺪ‪ ،‬ﻓﻴﻔﺮﺡ ﻟﻠﻮﻟﺪ ﻭﻳﺴﺘﺒﺸﺮ ﺑﻪ ﻭﻳﻨﻈﺮ ﺑﻴﻨﻤــﺎ ﻳﻨﻈﺮ ﻟﻠﺒﻨﺖ ﻋﻠﻰ ﺃﻧــﻪ ﻳﻘﻮﻡ ﺑﺘﺮﺑﻴﺘﻬﺎ ﻭﻣﻦ ﺛــﻢ ﺗﻨﻔﻊ ﻏﻴﺮﻩ ﻋﻨﺪﻣﺎ‬ ‫ﺗﻮﻟــﺪ‬
‫ﺃﻥ ﺗﺴــﺎﻫﻢ ﻓــﻲ ﺃﺩﻭﺍﺭ ﺃﺧــﺮﻯ ﺇﺫﺍ ﻣﺎ ﺳــﻤﺢ ﻟﻬﺎ‬ ‫ﺃﻳﻀﺎ ﻭﺍﻟﺘﻲ ﻛﺜﻴﺮﺍ ﻣﺎ ﺗﺮﻯ ﻓﻴﻬﺎ ﺍﻟﻌﻮﺍﺋﻞ ﺑﺄﻧﻪ ﻣﻦ ﻭﻣﺠﺘﻤﻌﻬﺎ‪ .‬ﻓﻌﻨﺪﻣﺎ ﺧﻠﻖ ﺍﷲ ﺗﻌﺎﻟﻰ ﺍﻹﻧﺴﺎﻥ‪،‬‬
‫ﻟــﻪ ﻋﻠــﻰ ﺃﻧــﻪ ﻧﻌﻤــﺔ ﻭﻣﻜﺮﻣــﺔ ﻣــﻦ ﺍﷲ‪ ،‬ﻭﻳﻨﻈــﺮ ﻟﻠﺒﻨــﺖ ﻋﻠــﻰ ﺃﻧﻬــﺎ ﺗﺘــﺰﻭﺝ‪ .‬ﺃﻣﺎ ﻓﻲ ﺍ‪‬ﺘﻤﻌﺎﺕ ﻏﻴﺮ ﺍﻟﺰﺭﺍﻋﻴﺔ ﺳــﻮﺍﺀ ﻛﺎﻧــﺖ ﻣﺮﻓﻬﺔ ﺃﻡ ﻻ‪ ،‬ﻗﻠﻤﺎ‬
‫ﺍﻟﻮﻗﺖ ﻭﺍ‪‬ﻬــﻮﺩ ﻭﺍ‪‬ﺘﻤﻊ ﻭﻏﻴﺮﻩ ﺑﻌــﺪ ﺃﻥ ﺗﺘﺄﻛﺪ‬ ‫ﺧﻠﻘﻪ ﻷﻥ ﻳﻜﻮﻥ ﺧﻠﻴﻔﺔ ﺍﷲ ﻋﻠﻰ ﺍﻷﺭﺽ ﺑﺬﻛﺮﻩ‬ ‫ﺍﳉﻴﺪ ﺃﻥ ﺗﺘﻌﻠﻢ ﺍﻟﺒﻨــﺖ ﺗﻌﻠﻴﻤﺎ ﻋﺎﻟﻴﺎ ﻭﻟﻜﻦ ﻣﻦ‬
‫ﺍﻣﺘﺤــﺎﻥ ﻣﻦ ﺍﷲ ﺇﻥ ﻟﻢ ﺗﻜﻦ ﻧﻘﻤﺔ ﻓﻲ ﻛﺜﻴﺮ ﻣﻦ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ‪ .‬ﻓﻘﺪ ﺍﺳﺘﻄﺎﻋﺖ ﺍﳋﺮﻭﺝ ﻣﻦ ﺍﻟﻨﻈﺮﺓ ﺍﻟﺘﻘﻠﻴﺪﻳﺔ ﻋﻠﻰ ﺃﻥ ﻟﻠﺼﺒﻲ ﺃﻓﻀﻠﻴﺔ ﺑﺪﺭﺟﺔ‬
‫ﻭﺃﻧﺜــﺎﻩ‪ ،‬ﻭﻟﻴﺲ ﺃﻥ ﻳﻜــﻮﻥ ﺍﳋﻠﻴﻔﺔ ﺭﺟﻼ ﻭﺃﻥ ﻳﻜﻮﻥ ﻭﺗﺆﻛﺪ ﻟﻶﺧﺮﻳﻦ ﺑﺄﻧﻬﺎ ﻗﺎﻣﺖ ﺑﺪﻭﺭﻫﺎ ﺍﻷﺳﺎﺳــﻲ‬ ‫ﺍﻟﻀﺮﻭﺭﻱ ﺃﻥ ﻳﺘﻌﻠﻢ ﺍﻟﻮﻟﺪ ﺫﺍﺕ ﺍﻟﺘﻌﻠﻴﻢ ﺃﻭ ﺃﻛﺜﺮ‪.‬‬
‫ﺗﺒﻮﺡ ﺑﻬﺬﺍ ﺍﻟﺸــﻌﻮﺭ ﺻﺮﺍﺣﺔ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﻟﻔﻘﻴﺮﺓ ﻭﺍﻟﺰﺭﺍﻋﻴﺔ ﺍﻟﺘﻲ ﺑﺎﻹﺿﺎﻓﺔ ﺃﻭ ﺩﺭﺟﺎﺕ ﻋﻠــﻰ ﺍﻟﺒﻨﺖ ﻭﺃﻥ ﻟﻠﺼﺒﻲ ﺍﻟﻌﻘﻞ ﺍﻷﻛﻤــﻞ ﻭﺍﻟﻮﺟﺎﻫﺔ ﺍﻷﻛﺒﺮ‪ .‬ﻓﻼ‬
‫ﺧﻴــﺮ ﻗﻴــﺎﻡ‪ .‬ﻓﻘﺪ ﻳﻜــﻮﻥ ﺟــﻮﺍﺏ ﺍﻟﻐﺎﻟﺒﻴﺔ ﻋﻠﻰ‬ ‫ﺩﻭﺭ ﺍﳌﺮﺃﻩ ﻫﻮ ﻓﻲ ﺃﻥ ﺗﺴــﺎﻋﺪﻩ ﻓﻲ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻴﻪ‪.‬‬ ‫ﻭﻟﻌﻞ ﺳــﺆﺍﻻ ﹰ ﺑﺴــﻴﻄﺎ ﹰ ﻟﻠﺮﺟﻞ ﻭﻟﻠﻤﺮﺃﺓ ﻋﻠﻰ ﺣﺪ‬
‫ﺇﻟــﻰ ﺃﺩﻭﺍﺭ ﺍﳌﺮﺃﺓ ﺍﳌﻨﺰﻟﻴــﺔ ﺍﻟﺘﻘﻠﻴﺪﻳﺔ ﻓﻴﻬﺎ ﻓﺈﻧﻬﺎ ﺗﻌﺘﺒﺮ ﻳــﺪ ﻋﺎﻣﻠﺔ ﻟﻠﺰﺭﺍﻋﺔ ﺯﺍﻟﺖ ﻛﺜﻴﺮ ﻣﻦ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺗﻨﻈﺮ ﺇﻟﻰ ﺍﻟﺮﺟﻞ ﻋﻨﺪﻩ ﺳﺒﻌﺔ ﺫﻛﻮﺭ ﺑﻨﻈﺮﺓ ﺇﺟﻼﻝ‬
‫ﺳﻮﺍﺀ ﳌﻌﺮﻓﺔ ﺷــﻌﻮﺭ ﻛﻞ ﻣﻨﻬﻤﺎ ﺍﺫﺍ ﻣﺎ ﺍﻗﺘﺮﻧﺖ ﻓﺎﻹﻧﺴــﺎﻧﻴﺔ ﻻ ﺗﺼﻨﻒ ﺑﻨﺎﺀ ﻋﻠــﻰ ﺍﳉﻨﺲ ﻭﻟﻜﻦ ﺳــﺆﺍﻝ ﺇﺫﺍ ﻣﺎ ﺧﻠﻘﺖ ﺍﳌــﺮﺃﺓ ﻟﻜﻲ ﺗﺪﻳــﺮ ﺍﻟﻌﺎﻟﻢ‬
‫ﻓﻴﺒﺮﺭ ﺍﻟﻔﻼﺡ ﺍﺳﺘﺒﺸــﺎﺭﻩ ﺑﺎﻟﺬﻛﺮ ﺑﺄﻧﻪ ﺳﻴﻜﻮﻥ ﻟﻪ ﻋﻮﻧﺎ ﹰ ﻭﻋﻨﺪﻣﺎ ﻳﻜﺒﺮ ﻓﻬﻮ ﺃﻛﺒﺮ ﻣﻦ ﺫﺍﻙ ﺍﻟﺬﻱ ﻟﺪﻳﻪ ﺳــﺒﻊ ﺇﻧﺎﺙ‪ .‬ﻭﻗﺪ ﻳﻘﺎﻝ ﻟﻸﻭﻝ ﻣﺎ ﺷــﺎﺀ ﺍﷲ ﲟﻌﻨﻰ‬
‫ﺃﻡ ﺗﺴــﺎﻫﻢ ﻓﻲ ﺇﺩﺍﺭﺗﻪ ﺃﻡ ﺗﺴــﺎﻧﺪ ﻣﻦ ﻳﺪﻳﺮﻩ؟ ﻫﻮ‬ ‫ﺍﻣﺮﺃﺓ ﻣﺘﻌﻠﻤﺔ ﺑﺮﺟﻞ ﺃﻗــﻞ ﺗﻌﻠﻴﻤﺎ ﹰ ﻣﻨﻬﺎ ﻳﻮﺿﺢ ﺑﻨﺎﺀ ﻋﻠﻰ ﺍﻟﻘﻴﻢ ﻭﺍﻟﻌﻄﺎﺀ ﻭﺍﳌﺴﺎﻫﻤﺔ ﻓﻲ ﺟﻌﻞ‬
‫ﻳﺘــﺰﻭﺝ ﻭﻳﺠﻠﺐ ﻟﻬــﻢ ﺯﻭﺟﺔ ﺗﻜﻮﻥ ﻳــﺪ ﻋﺎﻣﻠﺔ ﺇﺿﺎﻓﻴﺔ ﻓﻲ ﺍﳌﻨــﺰﻝ ﻭﺍﳌﺰﺭﻋﺔ ﺍﻟﻠﻬﻢ ﻻ ﺣﺴﺪ ﻭﻟﻠﺜﺎﻧﻲ ﻣﺎ ﺷﺎﺀ ﺍﷲ ﲟﻌﻨﻰ ﺍﷲ ﺍﳌﺴﺘﻌﺎﻥ‪.‬‬
‫ﺍﻟﻌﺎﻟﻢ ﺃﻛﺜﺮ ﺇﻧﺴــﺎﻧﻴﺔ ﻭﺃﻗﺮﺏ ﺇﻟﻰ ﺍﷲ‪ .‬ﻓﺄﻏﻠﺐ ﺍﳋﻴــﺎﺭ ﺍﻟﺜﺎﻟﺚ ﻓﻬﻲ ﺩﻭﺭﻫﺎ ﻣﺴــﺎﻧﺪ ﻟﻠﺮﺟﻞ ﺍﻟﺬﻱ‬ ‫ﻣﺪﻯ ﺍﻟﺸﻌﻮﺭ ﺑﺼﻌﻮﺑﺔ ﺗﻘﺒﻞ ﺍﻟﻮﺿﻊ ﻭﺇﻥ ﺍﻟﺰﻭﺍﺝ‬
‫ﺇﻥ ﻫــﺬﻩ ﺍﻟﻨﻈــﺮﺓ ﻓﻲ ﺍﻟﺘﻨﺸــﺌﺔ ﻻ ﺗﻘﺘﺼﺮ ﻋﻠﻰ‬ ‫ﺇﻥ ﻟﻬﺬﻩ ﺍﻟﻨﻈﺮﺓ ﻭﻫﺬﺍ ﺍﻟﺸــﻌﻮﺭ ﺗﺄﺛﻴﺮﺍ ﻣﺒﺎﺷــﺮﺍ ﹰ ﺗﺮﻳــﺪ ﺯﻭﺟﺔ ﺃﺑﻴﻬــﺎ ﻗﺘﻠﻬــﺎ ﻭﻣﻦ ﺛﻢ ﺗﻬــﺮﺏ ﺇﻟﻰ‬
‫ﺍﻟﻘﺼﺺ ﻭﺇﳕﺎ ﺗﺘﺮﺟﻢ ﻓﻲ ﺍﳊﻴﺎﺓ ﺍﻟﻴﻮﻣﻴﺔ ﺃﻳﻀﺎ‪.‬‬ ‫ﻭﺃﺳﺎﺳــﻴﺎ ﹰ ﻋﻠﻰ ﻃﺮﻳﻘﺔ ﺗﻨﺸــﺌﺔ ﺍﻟﺒﻨﺖ ﻭﺍﻟﻮﻟﺪ ﺍﻟﻐﺎﺑــﺔ ﻭﺗﻌﺜــﺮ ﻋﻠــﻰ ﻣﻨــﺰﻝ ﺍﻷﻗﺰﺍﻡ ﺍﻟﺴــﺒﻌﺔ‬
‫ﻓﻲ ﻗﺼﺔ ﺳﻨﺪﺭﻳﻼ ﺗﺘﻠﻘﻰ ﺳﻨﺪﺭﻳﻼ ﺃﻧﻮﺍﻉ‬
‫ﻓﺎﻟﺒﻨﺖ ﺯﻳﻨﺘﻬﺎ ﺟﻤﺎﻟﻬﺎ ﺑﻴﻨﻤﺎ ﺍﻟﻮﻟﺪ ﺯﻳﻨﺘﻪ ﻋﻘﻠﻪ‬ ‫ﻓﻲ ﺍﳌﻨﺰﻝ‪ .‬ﻭﻳﺒﺪﺃ ﺫﻟﻚ ﺑﺎﻟﻜﻠﻤﺎﺕ ﺍﻟﺘﻲ ﺗﺮﺩﺩ ﺑﻮﻋﻲ ﻓﺘﻘــﻮﻡ ﺑﺘﻨﻈﻴﻒ ﺍﳌﻨﺰﻝ ﻭ ﺣﲔ ﺭﺟﻮﻋﻬﻢ ﻳﻘﺮﺭﻭﻥ‬
‫ﺍﻟﻈﻠﻢ ﻣﻦ ﺍﻹﻧﺎﺙ ﻓﻲ ﺣﻴﺎﺗﻬﺎ ﻭﻫﻢ ﺯﻭﺟﺔ‬
‫ﺃﻭ ﺑﻼﻭﻋﻲ ﻋﻠــﻰ ﺍﻟﺒﻨﺖ ﻭﺍﻟﻮﻟﺪ ‪ ,‬ﻛﺬﻟﻚ ﺍﳌﻌﺎﻣﻠﺔ ﺑﻘﺎﺀﻫﺎ ﺑﻌﺪ ﺃﻥ ﺗﻌﻬﺪﺕ ﻟﻬﻢ ﺑﺄﻧﻬﺎ ﺳــﻮﻑ ﺗﻘﻮﻡ ﻭﺣﻜﻤﺘﻪ‪ .‬ﺍﻟﺒﻨﺖ ﺍﻟﺘﻲ ﺗﺨﺎﻑ ﻣﻦ ﺃﻗﻞ ﺍﻷﺷــﻴﺎﺀ‬
‫ﺃﺑﻴﻬﺎ ﻭﺍﺑﻨﺘﺎﻫﺎ ﻭﻳﺒﲔ ﺩﻭﺭ ﺍﻟﻮﺍﻟﺪ ﺍﳌﻈﻠﻮﻡ‬ ‫ﻭﺍﳊﺮﻳﺔ ﺍﻟﺘﻲ ﺗﺘــﺎﺡ ﻟﻜﻞ ﻣﻨﻬﻤﺎ‪ .‬ﻭﺣﺘﻰ ﻗﺼﺺ ﺑﺎﻟﺘﻨﻈﻴــﻒ ﻭﺍﻟﻄﺒﺦ ﻭﺑﻌــﺪ ﻋﺜﻮﺭ ﺯﻭﺟــﺔ ﺃﺑﻴﻬﺎ ﺗﺴــﻤﻰ ﺭﻗﻴﻘــﺔ ﻭﺃﻧﻮﺛﺘﻬــﺎ ﺑــﺎﺭﺯﺓ ﺑﻴﻨﻤــﺎ ﺍﻟﻮﻟﺪ‬
‫ﺍﻟﺬﻱ ﻳﻌﻤﻞ ﻭﻳﻜﺪﺡ ﻭﻟﻜﻨﻪ ﻻ ﻳﺪﺭﻯ‬ ‫ﺍﻟﻌﻨﻴﻒ ﺃﻭ ﺍﳌﺴﻴﻄﺮ ﻳﻌﺘﺒﺮ ﻓﺤﻼﹰ ﻭﺫﻛﻮﺭﺗﻪ ﺑﺎﺭﺯﺓ‪.‬‬ ‫ﺍﻷﻃﻔﺎﻝ ﺍﻟﻌﺮﻳﻘﺔ ﺍﻟﻮﺍﺳﻌﺔ ﺍﻻﻧﺘﺸﺎﺭ ﺗﻌﺰﺯ ﻛﺜﻴﺮﺍ ﹰ ﻋﻠﻴﻬﺎ ﻭﺳــﺤﺮﻫﺎ ﻳﺄﺗﻲ ﺍﻷﻣﻴﺮ ﻭﻳﻨﻘﺬﻫﺎ ﻭﻳﻬﺪﻳﻬﺎ‬
‫ﻣﺎ ﺗﻌﺎﻧﻲ ﻣﻨﻪ ﺍﺑﻨﺘﻪ ﻭﻣﻦ ﺛﻢ ﻭﺳﻴﻠﺔ‬ ‫ﻫﻲ ﻛﻤﺎﻟﻬــﺎ ﺑﻀﻌﻔﻬــﺎ ﻭﺍﺣﺘﻴﺎﺟﻬــﺎ ﻟﻶﺧﺮﻳﻦ‬ ‫ﻣﻦ ﺍﳌﻔﺎﻫﻴﻢ ﺍﻟﺘﻲ ﺗﺒﺪﻭ ﺑﺮﻳﺌﺔ ﻭﻟﻜﻦ ﺗﺼﺒﺢ ﻟﻬﺎ ﺍﻟﺴﻌﺎﺩﺓ ﻫﻲ ﺍﻷﺧﺮﻯ‪.‬‬
‫ﳒﺎﺗﻬﺎ ﻫﻮ ﺍﻟﺮﺟﻞ‪ .‬ﻭﻫﺬﺍ ﺍﻟﺮﺟﻞ ﻣﻦ ﺍﻟﺮﻗﺔ‬ ‫ﻭﺗﻠــﻚ ﺭﺍﺑﻨــﺰﻝ )‪ (Rapunzel‬ﺍﻟﺘــﻲ ﺗﺴــﺤﺮﻫﺎ ﻭﻫــﻮ ﻛﻤﺎﻟﻪ ﺑﺘﺼﺮﻓﻪ ﺍﳊﻜﻴﻢ ﻭﻗﺮﺍﺭﺍﺗﻪ ﺍﻟﺼﺎﺋﺒﺔ‬ ‫ﻣﺪﻟﻮﻻﺕ ﻋﻤﻴﻘﺔ ﻓﻲ ﺍﻟﻜﺒﺮ‪.‬‬
‫ﻭﺍﺳﺘﻘﻼﻟﻪ‪ .‬ﻣﺴــﺘﻘﺒﻠﻪ ﻫﻮ ﻓﻲ ﻋﻤﻠﻪ ﻭﺗﻄﻮﺭﻩ‬ ‫ﺍﻟﺴــﺎﺣﺮﺓ ﻭﺗﻀﻌﻬﺎ ﻋﻠﻰ ﺑﺮﺝ ﻋﺎﻝ ﻭﻳﺄﺗﻲ ﺍﻷﻣﻴﺮ‬ ‫ﻓﺘﻌﺰﺯ ﻓﻜﺮﺓ ﺃﻥ ﺍﳌﺮﺃﺓ ﻛﻤــﺎ ﻫﻲ ﺿﻌﻴﻔﺔ ﻭﲢﺘﺎﺝ‬
‫ﻭﺍﻹﺣﺴﺎﺱ ﺍﳌﺮﻫﻒ ﻟﺪﺭﺟﺔ ﺃﻧﻪ ﻳﻮﺍﺟﻪ‬
‫ﻭﻣﺴــﺘﻘﺒﻠﻬﺎ ﻫﻲ ﻓــﻲ ﳒﺎﺡ ﻣﻦ ﺳــﻮﻑ ﺗﺮﺗﺒﻂ‬ ‫ﺩﺍﺋﻤﺎﺇﻟﻰﺭﺟﻞ ﻳﺘﺨﺬﺍﻟﻘﺮﺍﺭﺍﺕﻧﻴﺎﺑﺔ ﻋﻨﻬﺎﻭﻳﻌﻴﻠﻬﺎ ﻟﻴﻨﻘﺬﻫــﺎ‪ .‬ﺍﻷﻧﺜــﻰ ﻏﺎﻟﺒﺎ ﹰ ﺇﻥ ﻟﻢ ﻳﻜــﻦ ﺩﺍﺋﻤﺎ ﻫﻲ‬
‫ﺍﻟﺼﻌﺎﺏ ﻣﻦ ﺃﺟﻠﻬﺎ‪ ،‬ﻭﻳﻘﻴﺲ ﺍﳊﺬﺍﺀ ﻟﻜﻞ‬
‫ﻟﻜﻲ ﺗﻜﻮﻥ ﺳﻌﻴﺪﺓ ﻭﺇﻻ ﻓﺤﻴﺎﺗﻬﺎ ﻧﺎﻗﺼﺔ ﻭﲢﺖ ﺍﻟﺘﻲ ﲢﺘــﺎﺝ ﳌﻦ ﻳﻨﻘﺬﻫــﺎ ﻭﻳﺴــﺎﻋﺪﻫﺎ ﻟﻠﺨﺮﻭﺝ ﺑــﻪ‪ .‬ﻫﻮ ﻟﻪ ﺍﻷﻭﻟﻮﻳﺔ ﻓــﻲ ﺍﻟﺘﻌﻠﻴﻢ ﻭ ﲡﺮﺑﺔ ﺍﳊﻴﺎﺓ‬
‫ﻓﺘﻴﺎﺕ ﺍﳌﺪﻳﻨﺔ ﻟﻴﺼﻞ ﺍﻟﻴﻬﺎ ﻭﻣﻦ ﺛﻢ ﻳﻌﺜﺮ‬
‫ﻣﻦ ﺍﳌــﺄﺯﻕ ﺍﻟﻜﺒﻴﺮ ﻭﺍﳌﺼﻴﺮﻱ ﻓــﻲ ﺣﻴﺎﺗﻬﺎ ﺑﻴﻨﻤﺎ ﻭﻫــﻲ ﻻ ﲢﺘﺎﺟﻬﺎ ﺑﻘﺪﺭﻩ ﻷﻧﻬﺎ ﺳــﻮﻑ ﺗﻘﺘﺮﻥ ﲟﻦ‬ ‫ﺍﻟﻌﺬﺍﺏ‪ .‬ﻭﻣﻦ ﺟﺎﻧﺐ ﺁﺧﺮ ﻳﻌــﺰﺯ ﻣﻔﻬﻮﻡ ﺃﻥ ﺍﳌﺮﺃﺓ‬
‫ﻋﻠﻴﻬﺎ ﻭﻳﻬﺪﻳﻬﺎ ﺍﳊﻴﺎﺓ ﺍﻟﺴﻌﻴﺪﺓ‪.‬‬ ‫ﻟﻪ ﲡــﺎﺭﺏ ﻓﻲ ﺍﳊﻴﺎﺓ ﻓﻴﻮﺟﻬﻬــﺎ ﻭﻻ ﻣﺎﻧﻊ ﻣﻦ ﺃﻥ‬ ‫ﻫﻲ ﺑﺤﺪ ﺫﺍﺗﻬﺎ ﺷــﺮ ﻭﻓﻲ ﻛﻞ ﺍﻷﺣﻮﺍﻝ ﻫﻲ ﺳﺒﺐ ﺍﻟﺮﺟﻞ ﻳﺴــﺘﻄﻴﻊ ﺃﻥ ﻳﻘﻮﻡ ﺑﺨﻄﻮﺍﺕ ﺑﺴــﻴﻄﺔ‬
‫ﻭﻗﺼﺔ ﺑﻴﺎﺽ ﺍﻟﺜﻠﺞ )‪(Snow white‬ﺍﻟﺘﻲ‬ ‫ﻭﻟﻜﻨﻬــﺎ ﻓــﻲ ﺍﻟﺼﻤﻴــﻢ ﻭﲢــﻞ ﺍﳌﺸــﻜﻠﺔ ﻣﻦ ﻳﺴــﻴﺮﻫﺎ ﺃﻳﻀﺎ‪ .‬ﻭﻧﻌﺮﻑ ﻋﻤــﻖ ﺫﻟﻚ ﺇﺫﺍ ﻣﺎ ﻋﺮﻓﻨﺎ‬ ‫ﺗﻌﺎﺳﺔ ﺍﳌﺮﺃﺓ ﺍﻷﺧﺮﻯ‪ .‬ﻓﻔﻲ ﻗﺼﺔ ﺳﻨﺪﺭﻳﻼ ﻣﺜﻼ‪،‬‬
‫ﺗﺮﻳﺪ ﺯﻭﺟﺔ ﺃﺑﻴﻬﺎ ﻗﺘﻠﻬﺎ ﻭﻣﻦ ﺛﻢ ﺗﻬﺮﺏ ﺇﻟﻰ‬ ‫ﺃﻥ ﺍﻟﺴــﺒﺐ ﺍﻷﻭﻝ ﻟﻸﻣﻴﺔ ﻭﺍﻟﺘﺴﻴﺐ ﻣﻦ ﺍﳌﺪﺭﺳﺔ‬ ‫ﺟﺬﻭﺭﻫــﺎ‪ .‬ﻓﺘﺤﻠﻢ ﺍﻟﻜﺜﻴﺮ ﻣــﻦ ﺍﻟﻔﺘﻴﺎﺕ ﺃﻥ ﻳﻜﻦ‬ ‫ﺗﺘﻠﻘﻰ ﺳــﻨﺪﺭﻳﻼ )‪ (Cinderella‬ﺃﻧــﻮﺍﻉ ﺍﻟﻈﻠﻢ‬

‫ﺍﻟﻐﺎﺑﺔ ﻭﺗﻌﺜﺮ ﻋﻠﻰ ﻣﻨﺰﻝ ﺍﻷﻗﺰﺍﻡ ﺍﻟﺴﺒﻌﺔ‬ ‫ﻣﻦ ﺍﻹﻧﺎﺙ ﻓﻲ ﺣﻴﺎﺗﻬﺎ ﻭﻫﻢ ﺯﻭﺟﺔ ﺃﺑﻴﻬﺎ ﻭﺍﺑﻨﺘﺎﻫﺎ ﺟﻤﻴﻼﺕ ﻣﺜﻞ ﺳــﻨﺪﺭﻳﻼ ﺃﻭ ﺑﻴــﺎﺽ ﺍﻟﺜﻠﺞ ﻟﺘﻜﻮﻥ ﻟﻠﺒﻨﺎﺕ ﻓﻲ ﺍﻟﻮﻃﻦ ﺍﻟﻌﺮﺑﻲ ﻫﻮ ﺷﺢ ﺍﳌﻴﺎﻩ‪ .‬ﻓﺎﳌﻴﺎﻩ‬
‫ﻓﻲ ﺍﻟﻜﺜﻴﺮ ﻣﻦ ﺍﻟﻘﺮﻯ ﺍﻟﻨﺎﺋﻴﺔ ﻓﻲ ﺍﻟﺪﻭﻝ ﺍﻟﻌﺮﺑﻴﺔ‬ ‫ﻭﻳﺒــﲔ ﺩﻭﺭ ﺍﻟﻮﺍﻟــﺪ ﺍﳌﻈﻠﻮﻡ ﺍﻟــﺬﻱ ﻳﻌﻤﻞ ﻭﻳﻜﺪﺡ ﻣﺤــﻞ ﺇﻋﺠﺎﺏ ﻭﻣــﻦ ﺛﻢ ﻳﺄﺗﻲ ﻣﻦ ﻳﺴــﺘﻄﻴﻊ ﺃﻥ‬
‫ﻓﺘﻘﻮﻡ ﺑﺘﻨﻈﻴﻒ ﺍﳌﻨﺰﻝ ﻭ ﺣﲔ ﺭﺟﻮﻋﻬﻢ‬
‫ﺑﻌﻴــﺪﺓ ﻋﻦ ﺍﻟﺴــﻜﻦ ﻭﲢﺘﺎﺝ ﺇﻟــﻰ ﺭﺣﻠﺔ ﻃﻮﻳﻠﺔ‬ ‫ﻳﻬﺪﻳﻬﺎ ﺍﻟﺴــﻌﺎﺩﺓ ﻭﻳﺨﺮﺟﻬﺎ ﻣــﻦ ﻭﺍﻗﻌﻬﺎ‪ .‬ﻓﻲ‬ ‫ﻭﻟﻜﻨــﻪ ﻻ ﻳﺪﺭﻯ ﻣــﺎ ﺗﻌﺎﻧﻲ ﻣﻨﻪ ﺍﺑﻨﺘــﻪ ﻭﻣﻦ ﺛﻢ‬
‫ﻳﻘﺮﺭﻭﻥ ﺑﻘﺎﺀﻫﺎ ﺑﻌﺪ ﺃﻥ ﺗﻌﻬﺪﺕ ﻟﻬﻢ‬
‫ﺫﻫﺎﺑــﺎ ﻭﺇﻳﺎﺑــﺎ ﻟﻠﺤﺼــﻮﻝ ﻋﻠــﻰ ﺍﳌﻴــﺎﻩ ﺍﻟﺼﺎﳊﺔ‬ ‫ﻭﺳﻴﻠﺔ ﳒﺎﺗﻬﺎ ﻫﻮ ﺍﻟﺮﺟﻞ‪ .‬ﻭﻫﺬﺍ ﺍﻟﺮﺟﻞ ﻣﻦ ﺍﻟﺮﻗﺔ ﻗﺼــﺺ ﺍﻷﻃﻔﺎﻝ ﻛﺜﻴﺮﺍ ﹰ ﻣﺎ ﺗﻜﻮﻥ ﺍﻟﺸــﺮﻳﺮﺓ ﻫﻲ‬
‫ﺑﺄﻧﻬﺎ ﺳﻮﻑ ﺗﻘﻮﻡ ﺑﺎﻟﺘﻨﻈﻴﻒ ﻭﺍﻟﻄﺒﺦ‬ ‫ﻭﺍﻹﺣﺴــﺎﺱ ﺍﳌﺮﻫﻒ ﻟﺪﺭﺟﺔ ﺃﻧﻪ ﻳﻮﺍﺟﻪ ﺍﻟﺼﻌﺎﺏ ﺍﳌﺮﺃﺓ ﺳــﻮﺍﺀ ﻛﺎﻧﺖ ﺍﻟﺴﺎﺣﺮﺓ‪ ,‬ﺯﻭﺟﺔ ﺍﻷﺏ ﺃﻭ ﺍﻣﺮﺃﺓ ﻟﻠﺸﺮﺏ ﻭﺍﻻﺳــﺘﺨﺪﺍﻡ ﻭﻋﺎﺩﺓ ﻣﺎ ﺗﻀﺤﻲ ﺍﻷﺳﺮﺓ‬
‫ﻭﺑﻌﺪ ﻋﺜﻮﺭ ﺯﻭﺟﺔ ﺃﺑﻴﻬﺎ ﻋﻠﻴﻬﺎ ﻭﺳﺤﺮﻫﺎ‬ ‫ﺑﺎﻟﺒﻨﺖ ﻟﻜﻲ ﺗﻘﻮﻡ ﺑﻬﺬﺍ ﺍﻟﻌﻤﻞ ﻭﺍﻟﺬﻱ ﺑﺎﻟﺘﺄﻛﻴﺪ‬ ‫ﻣــﻦ ﺃﺟﻠﻬﺎ‪ ،‬ﻭﻳﻘﻴﺲ ﺍﳊﺬﺍﺀ ﻟــﻜﻞ ﻓﺘﻴﺎﺕ ﺍﳌﺪﻳﻨﺔ ﺣﻘﻮﺩ ﻛﺎﻟﻌﺎﻧﺲ ﻣﻊ ﺃﻧــﻪ ﺇﺫﺍ ﻟﻢ ﻳﺘﺰﻭﺝ ﺍﻟﺮﺟﻞ ﻻ‬
‫ﻳﺄﺗﻲ ﺍﻷﻣﻴﺮ ﻭﻳﻨﻘﺬﻫﺎ ﻭﻳﻬﺪﻳﻬﺎ ﺍﻟﺴﻌﺎﺩﺓ‬ ‫ﻟﻴﺼــﻞ ﺍﻟﻴﻬــﺎ ﻭﻣﻦ ﺛــﻢ ﻳﻌﺜﺮ ﻋﻠﻴﻬــﺎ ﻭﻳﻬﺪﻳﻬﺎ ﻳﻨﻈــﺮ ﺇﻟﻴﻪ ﻋﻠﻰ ﺃﻧﻪ ﻳﺤﻤﻞ ﻓﻲ ﻧﻔﺴــﻪ ﺃﺣﻘﺎﺩﺍ ﻻ ﻳﺴــﻤﺢ ﻟﻬﺎ ﺃﻥ ﺗﻮﺍﻇﺐ ﻋﻠﻰ ﺍﳌﺪﺭﺳــﺔ ﻟﻜﻮﻥ‬
‫ﻫﻲ ﺍﻷﺧﺮﻯ‪.‬‬ ‫ﺍﳌﺴــﺎﻓﺔ ﺃﺑﻌﺪ ﻣﻦ ﺃﻥ ﺗﺬﻫﺐ ﻭﺗﺮﺟﻊ ﺍﻟﺒﻴﺖ ﻗﺒﻞ‬ ‫ﺃﻭ ﺃﻣﺮﺍﺿﺎ ﻳﺆﺫﻱ ﻓﻴﻬــﺎ ﺍﻵﺧﺮﻳﻦ ﻣﺜﻠﻤﺎ ﻳﻨﻈﺮ ﺇﻟﻰ‬ ‫ﺍﳊﻴﺎﺓ ﺍﻟﺴﻌﻴﺪﺓ‪.‬‬
‫ﺍﻟﻈﻼﻡ ﺇﺫﺍ ﻣﺎ ﺃﺿﻴﻒ ﻭﻗﺖ ﺍﳌﺪﺭﺳﺔ ﺇﻟﻴﻪ ﺃﻳﻀﺎ‪.‬‬ ‫ﻭﻗﺼــﺔ ﺑﻴــﺎﺽ ﺍﻟﺜﻠــﺞ )‪ (Snow white‬ﺍﻟﺘــﻲ ﺍﳌﺮﺃﺓ ﻏﻴﺮ ﺍﳌﺘﺰﻭﺟﺔ‪.‬‬

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‫ﻣﺜــﻞ "ﺑﻴﺘﻚ ﺃﻭﻟــﻰ"‪ .‬ﺗﺘﻌﻠﻢ ﺍﻟﺒﻨــﺖ ﺃﻥ ﻋﻠﻴﻬﺎ ﻟﻬﺎ ﻣﺨﺎﻃﺮ ﻗﺮﻳﺒﺔ ﻭﺑﻌﻴﺪﺓ ﺍﳌﺪﻯ‪ ،‬ﻓﺒﺎﻹﺿﺎﻓﺔ ﺇﻟﻰ ﺗﺮﻗﻴﻬﺎ ﺇﻧﺴــﺎﻧﻴﺎ ﻫﻮ ﲡﺎﻫﻞ ﺩﻭﺭ ﺍﳌــﺮﺃﺓ ﺍﻭ ﺍﻟﻌﻤﻞ‬ ‫ﻋﻠﻴــﻪ ﺗﻘﻊ ﻣﺴــﺆﻭﻟﻴﺔ ﺃﺧﺬ ﺍﻟﻘــﺮﺍﺭﺍﺕ ﺍﻟﺼﻌﺒﺔ ﻳﻌﺘﺒﺮ ﺫﻟﻚ ﻟﻴﺲ ﺳــﺒﺒﺎ ﺃﺳﺎﺳــﻴﺎ ﻟﺘﻌﺜﺮ ﺍﻟﺰﻭﺍﺝ ﻭﻛﺄﻧﻬﺎ ﳑﺎﺭﺳﺎﺕ ﺑﻬﺎ ﻗﻠﻴﻞ ﻣﻦ ﺍﻹﺟﺤﺎﻑ ﻭﻟﻜﻨﻬﺎ‬
‫ﺧﻠﻖ ﻧﺴﺎﺀ ﻏﻴﺮ ﻗﺎﺩﺭﺍﺕ ﻭﻏﻴﺮ ﻣﺘﺪﺭﺑﺎﺕ ﻋﻠﻰ ﺍﻟﺜﻘﺔ ﻋﻠﻰ ﻋﻜﺲ ﺩﻭﺭﻫﺎ ﻓﻲ ﺑﻨﺎﺀ ﻣﺠﺘﻤﻌﺎﺕ ﺇﻧﺴﺎﻧﻴﺔ‪.‬‬ ‫ﺍﻻﺳﺘﺴــﻼﻡ ﻟﻸﻣــﺮ ﺍﻟﻮﺍﻗﻊ ﻭﺍﳋﻨــﻮﻉ ﻭﻋﺪﻡ ﺃﺧﺬ‬ ‫ﻏﻴﺮ ﺟﻮﻫﺮﻳﺔ‪ ،‬ﺇﻻ ﺃﻧﻬﺎ ﺗﺒﻠﻮﺭ ﺷــﺨﺼﻴﺔ ﻭﻣﻔﻬﻮﻡ‬ ‫ﻭﺍﻷﺳﺎﺳــﻴﺔ‪ .‬ﻓﻘﺪ ﻳﺒﺪﻭ ﺃﻥ ﺍﻟﻌﺎﻟــﻢ ﺍﻟﻐﺮﺑﻲ ﻗﺪ ﺃﻭ ﺣﺘــﻰ ﺍﻟﻌﻼﻗﺔ‪ .‬ﻓﺎﶈﺎﻭﻟــﺔ ﻭﺍﻟﺼﺒﺮ ﻣﻦ ﻭﺍﺟﺐ‬
‫ﺍﻟﻘــﺮﺍﺭﺍﺕ ﺍﳌﺼﻴﺮﻳﺔ ﻓــﻲ ﺍﻟﺘﻐﻴﻴﺮ ﺇﻟــﻰ ﺍﻷﻓﻀﻞ ﺑﺎﻧﻔﺴــﻬﻦ ﻭﻗﺮﺍﺭﺍﺗﻬﻦ ﻭﺇﻥ ﺍﳌﺮﺃﺓ ﻻ ﺗﺮﻯ ﻟﻨﻔﺴﻬﺎ ﻭﺍﳌﺆﺳــﻒ ﺃﻥ ﺍﻟﻜﺜﻴﺮ ﻣﻦ ﻫﺬﻩ ﺍﳌﻤﺎﺭﺳــﺎﺕ ﺗﻘﻮﻡ‬ ‫ﺍﻟﻄﻔــﻞ ﻋﻦ ﺍﻟﻌﺎﻟــﻢ ﻭﺩﻭﺭ ﺍﻟﺬﻛــﺮ ﻭﺍﻷﻧﺜﻰ ﻓﻴﻪ‪.‬‬ ‫ﺍﳌــﺮﺃﺓ ﻭﻫﻲ ﻛﻤﺎ ﹰﻝ ﻟﻠﺮﺟﻞ ﻭﺃﺣﻴﺎﻧﺎ ﹰ ﻳﻨﻈﺮ ﻟﻬﺎ ﻋﻠﻰ‬ ‫ﺗﺨﻄــﻰ ﻫــﺬﻩ ﺍﻟﻨﻈﺮﺓ ﻇﺎﻫﺮﻳــﺎﹰ‪ ،‬ﺇﻻ ﺃﻧــﻪ ﺑﻘﻠﻴﻞ‬
‫ﻓــﻲ ﺍ‪‬ﺘﻤﺎﻋﺎﺕ ﺍﻹﺳــﻼﻣﻴﺔ ﻋﻠﻰ ﺃﺳــﺎﺱ ﺩﻳﻨﻲ‬ ‫ﻭﻳﺒﻘــﻰ ﺩﻭﺭﻫﺎ ﻓﻲ ﺍﻟﺘﻤﻨــﻲ ﻭﺍﶈﺎﻭﻟﺔ ﻓﻲ ﺃﻥ ﻳﺄﺧﺬ ﺩﻭﺭﺍ ﻫﺎﻣــﺎ ﻓــﻲ ﺍ‪‬ﺘﻤﻊ ﻭﻛﺄﻧﻬﺎ ﻋﺎﻣﻞ ﻣﺴــﺎﻋﺪ‬ ‫ﻣــﻦ ﺍﻟﺘﺪﺑــﺮ ﻭﺍﻟﻨﻈﺮ ﺍﳌﺘﻌﻤــﻖ ﻧــﺮﻯ ﺃﻥ ﺩﻭﺭ ﺍﳌﺮﺃﺓ ﺃﻧﻬﺎ ﺿﻌﻒ ﻭﻫﻮﺍﻥ‪ .‬ﻓﺈﺫﺍ ﺭﺃﻳﻨﺎ ﻧﺴــﺒﺔ ﻣﺎ ﺗﻜﺘﺒﻪ ﻓﺎﻟﺒﻨــﺖ ﺗﺘﻌﻠﻢ ﺑﺄﻥ ﻭﻇﻴﻔﺘﻬﺎ ﺍﻷﺳﺎﺳــﻴﺔ ﻫﻲ‬
‫ﺍﻟﺮﺟــﻞ ﺍﻟﻘﺮﺍﺭ ﺍﻟﺼﺎﺋﺐ ﺑﻴﻨﻤﺎ ﻳﺘﻌﻠﻢ ﺍﻟﻔﺘﻰ ﺑﺄﻧﻪ ﻓﻘﻂ ﻭﻟﻜﻦ ﻟﻴﺲ ﻣﺤﺮﻛﺎ ﺃﺳﺎﺳــﻴﺎ ﻭﺷــﺨﺺ ﺑﻈﺎﻫﺮﻫﺎ ﻭﻳﺘﻨﺎﺳﻰ ﺍﳋﻄﻴﺐ ﺃﻭ ﺍﻟﻜﺎﺗﺐ ﺍﻟﺬﻱ ﻳﺒﺮﺭ‬ ‫ﺍﳋﺪﻣﺎﺗــﻲ ﻟﻠﺮﺟــﻞ ﻫﻮ ﻛﻤــﺎ ﻫﻮ ﻭﻟﻜــﻦ ﺑﻬﻴﺌﺔ ﺍﳉﺮﺍﺋﺪ ﻭﺍ‪‬ﻼﺕ ﻋﻦ "ﻛﻴﻒ ﺗﺴﻌﺪﻳﻦ ﺯﻭﺟﻚ" ﻻ ﺧﺪﻣﺔ ﺍﻟﺮﺟﻞ ﻭﺇﺭﺿﺎﺅﻩ ﻣﻬﻤﺎ ﻛﺎﻧﺖ ﺍﻟﺘﻀﺤﻴﺎﺕ‬
‫ﺍﻟﻜﺜﻴﺮ ﻣﻦ ﺗﻠﻚ ﺍﳌﻤﺎﺭﺳــﺎﺕ ﺩﻳﻨﻴﺎ ﹰ ﻋﻦ ﺍﻟﻌﺸﺮﺍﺕ‬ ‫ﻳﺴــﺘﺤﻖ ﺍﳋﺪﻣﺔ ﻣﻦ ﺍﳌﺮﺃﺓ ﻓﻲ ﺣﻴﺎﺗﻪ‪ ،‬ﺑﻞ ﻭﺃﻧﻬﺎ ﻳﻘﻴــﻢ ﺍﻟﻮﺿﻊ ﺍﻟﻌــﺎﻡ ﻭﻳﺤﻠﻞ ﻭﻳﻘﺘــﺮﺡ ﺣﻠﻮﻻ ﻭ‬ ‫ﻣﻦ ﺷــﺨﺼﻴﺘﻬﺎ ﻭﻛﺮﺍﻣﺘﻬــﺎ ﻭﺇﻧﺴــﺎﻧﻴﺘﻬﺎ ﻭﺇﻥ‬ ‫ﻭﺻﻮﺭﺓ ﻭﻣﺴــﺎﺣﺔ ﻣﺨﺘﻠﻔﺔ‪ .‬ﻓﻌﺪﺍ ﺃ ﹼﻥ ﺗﺴــﻠﻴﻊ ﻧﺮﻯ ﺣﺘﻰ ﻣﺎ ﻳﺘﻨﺎﺳﺐ ﻣﻊ ﺭﺑﻌﻬﺎ "ﻛﻴﻒ ﺗﺴﻌﺪ‬
‫ﻣــﻦ ﺍﻷﺣﺎﺩﻳﺚ ﻭﺍﳌﻤﺎﺭﺳــﺎﺕ ﺍﻟﻨﺒﻮﻳﺔ ﺍﻟﺸــﺮﻳﻔﺔ‬ ‫ﻣﻮﺟﻮﺩﺓ ﻟﻬﺬﺍ ﺍﻟﻐــﺮﺽ‪ ،‬ﻭﺃﻧﻪ ﻫﻮ ﺍﻟﻌﻨﺼﺮ ﺍﻷﻫﻢ ﻳﺴــﺎﻫﻢ ﻓﻲ ﺍﻟﺘﻄﺒﻴــﻖ‪ .‬ﻓﺒﺎﻹﺿﺎﻓــﺔ ﺇﻟﻰ ﺫﻟﻚ‬ ‫ﺯﻭﺟﺘﻚ" ﻭﻛﻠﻬــﺎ ﺗﺘﻨﺎﻭﻝ ﺃﻣﻮﺭﺍ ﹰ ﻋﺎﻃﻔﻴﺔ ﻭﺭﻗﻴﻘﺔ ﻭﻗﺘﻬﺎ ﺍﻟﺬﻱ ﻳﺠﺐ ﺃﻥ ﻳﻜﻮﻥ ﻓﻲ ﺭﻗﻴﻬﺎ ﺍﻹﻧﺴــﺎﻧﻲ‬ ‫ﺍﳌــﺮﺃﺓ ﻭﺗﻮﻇﻴﻔﻬﺎ ﺟﺴــﺪﺍ ﹰ ﺑــﻼ ﺩﻣــﺎﻍ ﻭﻣﺤﺎﻭﻟﺔ‬
‫ﺍﻟﺘﻲ ﺗﻜﺮﻡ ﺍﻹﻧﺴﺎﻥ ﻷﺟﻞ ﺍﻧﺴﺎﻧﻴﺘﻪ ﻭﻟﻴﺲ ﻷﺟﻞ‬ ‫ﻓﻬﻲ ﺗﻨﻔﺼﻞ ﻋﻦ ﺇﻧﺴــﺎﻧﻴﺘﻬﺎ ﻭﺳــﺒﺐ ﻭﺟﻮﺩﻫﺎ‬ ‫ﻭﺍﳌﺴــﻴﻄﺮ ﻟﻴﺲ ﻓﻘــﻂ ﻋﻠﻰ ﺣﻴﺎﺗــﻪ ﺑﻞ ﻭﺣﻴﺎﺓ‬ ‫ﻳﺘﻮﻗﻊ ﻣﻦ ﺍﳌﺮﺃﺓ ﺃﻥ ﺗﻜﻮﻥ ﺣﺴﺎﺳﺔ ﳌﺸﺎﻋﺮ ﺍﻟﺮﺟﻞ ﻭﻣﺴــﺎﻋﺪﺓ ﺍﻵﺧﺮﻳﻦ ﻓﻲ ﺭﻗﻴﻬﻢ ﺍﻹﻧﺴﺎﻧﻲ ﻳﻜﻮﻥ‬ ‫ﲢﺮﻳﺮﻫــﺎ ﻣﻦ ﺍﻟﻘﻴــﻢ ﰎﹼ ﺑﻘــﺮﺍﺭ ﻭﺗﺨﻄﻴﻂ ﺫﻛﻮﺭﻱ‬
‫ﺍﻟﻨﺴــﺎﺀ ﺍﻟﻠﻮﺍﺗﻲ ﻳﻨﺘﻤﲔ ﺇﻟﻴﻪ ﻃﺎﳌﺎ ﻻ ﻳﻮﺟﺪ ﺫﻛﺮ ﻓــﻲ ﻫــﺬﻩ ﺍﻟﺪﻧﻴﺎ ﻭﻫــﺬﺍ ﻻ ﻳﺨــﺪﻡ ﺣﺘــﻰ ﺩﻭﺭﻫﺎ ﺟﻨﺴــﻪ‪ .‬ﻓﺄﻣﺜﻠﺔ ﺑﺴﻴﻄﺔ ﻣﺜﻞ ﺗﻌﺎﻣﻞ ﺍﻟﺮﺳﻮﻝ‬ ‫ﻣﻠﻜﺎ ﻟﻠﺮﺟﻞ ﻳﺴــﺘﻄﻴﻊ ﺃﻥ ﳝﻨﻌﻬﺎ ﻣﻦ ﺃﻥ ﺗﻘﻮﻡ‬ ‫ﺑﺤــﺖ ﻋﻮﻣﻠﺖ ﺑــﻪ ﻻ ﻛﻘﺎﺻﺮ ﻓﻘﻂ ﺑــﻞ ﻛﻤﺎ ﹼﺩﺓ ﻭﺃﺣﺎﺳﻴﺴــﻪ ﻭﺭﺩﻭﺩ ﺃﻓﻌﺎﻟــﻪ ﻭﺃﻥ ﺗﻘﺪﺭ ﺿﻐﻮﻃﻪ‬
‫ﺁﺧﺮ ﻳﻘﻮﻡ ﺑﺬﻟﻚ‪ .‬ﻫﺬﺍ ﻳﺠﻌﻞ ﻣﻦ ﺍﻟﺴﻬﻞ ﲢﻮﻳﻞ ﺍﻟﺘﺮﺑﻮﻱ ﻷﻃﻔﺎﻟﻬــﺎ‪ .‬ﻓﻴﺼﺒﺢ ﻭﺟﻮﺩﻫﺎ ﻣﻨﺤﺼﺮﺍ ﺍﻷﻛﺮﻡ ﺍﻟﺮﺍﻗﻲ ﻣﻊ ﺍﺑﻨﺘــﻪ ﻓﺎﻃﻤﺔ ﺍﻟﺰﻫﺮﺍﺀ ﻋﻠﻴﻬﺎ‬ ‫ﻭﺑﻀﺎﻋﺔ ﺗﻜﻤﻴﻠﻴﺔ‪ ،‬ﻓﺎﳌﺮﺃﺓ ﺍﻟﻐﺮﺑﻴﺔ ﻻﺯﺍﻟﺖ ﲢﻤﻞ ﻓــﻲ ﺍﻟﻌﻤﻞ ﻭﻣﺘــﻰ ﺗﻘﻮﻝ ﻭﻣﺘﻰ ﻻ ﺗﻘــﻮﻝ ﻣﺎ ﻗﺪ ﺑــﺄﻱ ﺗﻄــﻮﺭ ﻋﻠﻤــﻲ ﺃﻭ ﻋﻤﻠــﻲ ﳉﻤــﻞ ﻣﻄﺎﻃﺔ‬
‫ﻓــﻲ ﺍﻻﺭﺗﺒﺎﻁ ﺑﺮﺟــﻞ ﻭﺑﻐﻴﺮ ﻗﺮﺍﺭ ﻣﻨﻬــﺎ ﺃﻳﻀﺎ ﹰ ﺑﻞ ﺍﻟﺴــﻼﻡ ﻭﺗﻌﺎﻣﻠﻪ ﻣــﻊ ﺯﻭﺟﺘﻪ ﺧﺪﻳﺠــﺔ ﻋﻠﻴﻬﺎ‬ ‫ﺍﻟﻈﻠﻢ ﺇﻟﻰ ﻣﺴﻤﻰ ﺁﺧﺮ ﻛﺎﻟﺘﺄﺩﻳﺐ ﻭ ﻛﺎﻟﺘﻘﺼﻴﺮ‬ ‫ﺍﺳــﻢ ﺯﻭﺟﻬﺎ ﲟﺎ ﻳﺤﻮﻳﻪ ﺫﻟﻚ ﻣﻦ ﺗﺒﻌﻴﺔ ﻭﺳﻠﺐ ﻳﻌﻜﺮ ﺻﻔﻮﻩ‪ ،‬ﻣﻊ ﺃﻧﹼﻬﻢ ﻳﻘﻮﻟﻮﻥ ﺃﻧﹼﻪ ﺍﻟﻌﺎﻗﻞ ﻭﻫﻲ‬
‫ﻓــﻲ ﺍﳋﺪﻣﺔ ﺃﻭ ﻋــﺪﻡ ﺇﻃﺎﻋﺔ ﺃﻭ ﺇﻧﻬــﺎ ﺍﳌﺼﻠﺤﺔ ﺑﻘــﺮﺍﺭ ﺭﺟﻞ ﺁﺧــﺮ ﻛﺎﻷﺏ ﺃﻭ ﺍﻷﺥ ﺍﻷﻛﺒﺮ ﻏﺎﻟﺒﺎ‪ ،‬ﹰ ﻭﺇﻥ ﺍﻟﺴــﻼﻡ ﻭﺍﻟﺮﻗﺔ ﻓﻲ ﺍﻟﺘﻌﺎﻣــﻞ ﻣﻌﻬﺎ ﻭﺣﺘﻰ ﻣﻊ‬ ‫ﺃﺣــﺪ ﺃﻫﻢ ﻣﻘﻮﻣﺎﺕ ﻫﻮﻳﺔ ﺍﻹﻧﺴــﺎﻥ ﺍﻟﺘﻲ ﻳﺮﺗﺒﻂ ﺍﻟﻌﺎﻃﻔ ﹼﻴﺔ‪ ،‬ﻓﻨﺮﺍﻫــﻢ ﻫﻨﺎ ﻳﹸﻮﺟﺒﻮﻥ ﺍﻟﻌﻜﺲ ﲤﺎﻣﺎﹰ ﻣﻦ ﻏﺮﺍﺋﺐ ﺍﻷﻣﻮﺭ ﺍ ﹼﻥ ﺍﻟﺴﺒﺐ ﺍﻷﻭﻝ ﻟﺘﺴ ﹼﻴﺐ‬
‫ﺍﻟﻔﻀﻠﻰ ﻟﻠﻔﺘﺎﺓ ﺃﻭ ﺍﳌــﺮﺃﺓ ﻭﺍﻟﺘﻲ ﻳﻌﻠﻤﻬﺎ ﺍﻟﺮﺟﻞ ﻟــﻢ ﻳﻜﻦ ﻫــﺬﺍ ﺍﻟــﺰﻭﺝ ﻣﻮﺟــﻮﺩﺍ ﺃﻭ ﻛﺎﻥ ﻣﻮﺟﻮﺩﺍ ﺻﺪﻳﻘﺎﺗﻬــﺎ ﺑﻌﺪ ﻭﻓﺎﺗﻬﺎ ﻟﻴﺪﻋﻮ ﻷﻥ ﻧﻔﻬﻢ ﻛﻴﻒ‬ ‫ﺑﻪ ﻭﻫﻮ ﺍﺳــﻤﻪ ﻭﻫﻲ ﺗﻌﺮﻑ ﻋﻠﻰ ﺃﻧﻬﺎ ﺯﻭﺟﺔ ﻓﻼﻥ ﻓﺎﻟﻮﺟــﻮﺏ ﺍﻟﻌﻘﻠﻲ ﺍﳌﺘﺰﻥ ﻫــﻮ ﻋﻠﻴﻬﺎ ﻭﺍﻟﺘﺨﻮﻑ ﺍﻟﺒﻨﺎﺕ ﻣﻦ ﺍﳌﺪﺭﺍﺱ )ﺍﻷﻣ ﹼﻴﺔ!( ﻓﻲ ﺍﻟﻮﻃﻦ‬
‫ﺃﻓﻀﻞ ﻣﻨﻬﺎ‪.‬ﺇﻥ ﻫﺬﻩ ﺍﻟﺘﻨﺸﺌﺔ ﺍﻟﺘﻲ ﻻ ﺗﺼﺐ ﻓﻲ ﻭﻣــﻦ ﺛﻢ ﻓﻘﺪ ﻷﻱ ﺳــﺒﺐ‪ ،‬ﻓﻴﺼﺒﺢ ﻭﺟﻮﺩﻫﺎ ﺃﻗﻞ ﻳﺮﻯ ﺭﺳﻮﻝ ﺍﻟﺮﺣﻤﺔ ﺍﻟﺬﻱ ﻳﻌﻜﺲ ﺩﻳﻦ ﺍﻻﻧﺴﺎﻧﻴﺔ‬ ‫ﻭﻟﻴﺴــﺖ ﺍﻟﺴﻴﺪﺓ ﻓﻼﻧﺔ ﺍﺳﺘﻨﺎﺩﺍ ﻟﻨﺴﺒﻬﺎ‪ .‬ﻛﻤﺎ ﻣﻦ ﺍﻻﻧﻔﺮﺍﻁ ﺍﻟﻌﺎﻃﻔﻲ ﻫﻮ ﻣﻨﻪ!‪.‬‬
‫ﺍﻟﻌﺮﺑﻲ ﻫﻮ ﺷﺢ ﺍﳌﻴﺎﻩ‪ ،‬ﻷ ﹼﻥ ﺍﳌﻴﺎﻩ ﺍﻟﺼﺎﳊﺔ‬
‫ﺍﳌﺴــﺎﻭﺍﺓ ﻓﻲ ﺍﻟﻌﻘﻞ ﻭﺍﳌﺸﺎﻋﺮ ﺑﲔ ﺍﻟﺒﻨﺖ ﻭﺍﻟﻮﻟﺪ ﺟــﺪﻭﻯ‪ .‬ﺇﻥ ﺃﺣﺪ ﺃﻫﻢ ﻋﻮﺍﻣــﻞ ﺗﺨﻠﻒ ﺍﻻﱈ ﻭﻋﺪﻡ ﺍﳌﺮﺃﺓ ﻭﻣﺎﺫﺍ ﺗﻌﻨﻲ ﻟﻪ‪ ،‬ﻓﻬﻞ ﻣﻦ ﻣﺘﺄﻣﻞ؟!‬ ‫ﻭﺍﻟﻌﻤﻞ ﺍﻟــﺪﺅﻭﺏ ﻋﻠــﻰ ﺇﺭﺿﺎﺀ ﺍﻟﺮﺟــﻞ ﻭ ﺇﻏﺮﺍﺀﻩ ﻭﻟﻜــﻦ ﻻ ﻳﻮﺟﺪ ﻓــﻲ ﺍﻟﻮﻋﻲ ﺍﳉﻤﺎﻋﻲ ﺍﻟﺸــﺮﻗﻲ‬
‫ﻟﻠﺸﺮﺏ ﻓﻲ ﺍﻟﻜﺜﻴﺮ ﻣﻦ ﺍﻟﻘﺮﻯ ﺍﻟﻨﺎﺋﻴﺔ ﻓﻲ‬
‫ﺃﻥ ﻣــﻦ ﻣﻬﺎﻡ ﺍﻟﺮﺟﻞ ﺃﻥ ﻳﻘﺪﺭ ﺑــﺪﻭﺭﻩ ﻫﺬﻩ ﺍﻷﻣﻮﺭ‬ ‫ﻭﻣﺤﺎﻭﻟﺔ ﺟﺬﺏ ﺍﻧﺘﺒﺎﻫــﻪ ﻹﻗﺎﻣﺔ ﻋﻼﻗﺔ ﻗﺪ ﻭﻗﺪ‬
‫ﺍﻟﺪﻭﻝ ﺍﻟﻌﺮﺑﻴﺔ ﺑﻌﻴﺪﺓ ﻋﻦ ﺍﻟﺴﻜﻦ ﻭﲢﺘﺎﺝ‬
‫ﻻ ﺗﻨﺘﻬــﻲ ﺍﻟﻰ ﺍﻟﺰﻭﺍﺝ ﻫﻮ ﺟﺎﻧﺐ ﺁﺧﺮ ﺗﻌﻤﻞ ﻋﻠﻴﻪ ﺍﻟﺪﻗﻴﻘــﺔ ﻟﻠﻤــﺮﺃﺓ ﻣﻊ ﺃﻧﻪ ﻳــﺮﻯ ﻧﻘﻄﺔ ﺿﻌﻔﻬﺎ‬
‫ﻧﺴــﺒﺔ ﻛﺒﻴﺮﺓ ﻣﻦ ﺍﻟﻔﺘﻴﺎﺕ ﻭﺍﻟﻨﺴــﺎﺀ ﺍﻟﻐﺮﺑﻴﺎﺕ ﻓــﻲ ﻋﺎﻃﻔﺘﻬﺎ‪ .‬ﻓﻌﻠﻴﻬﺎ ﺃﻥ ﺗﻘﺪﺭ ﺃﻧﻪ ﻳﺬﻫﺐ ﺇﻟﻰ ﺇﻟﻰ ﺭﺣﻼﺕ ﻃﻮﻳﻠﺔ ﺫﻫﺎﺑﺎ ﻭﺇﻳﺎﺑﺎ ﻟﻠﺤﺼﻮﻝ‬
‫ﻭﺗﻘﻴﻢ ﻧﻔﺴــﻬﺎ ﺑﻨــﺎﺀ ﻋﻠﻰ ﳒﺎﺡ ﺃﻭ ﻓﺸــﻞ ﺗﻠﻚ ﻋﻤﻠﻪ ﻭﻳﺘﻌﺐ ﻭﻳﺸــﻘﻰ ﻭﻫــﺬﺍ ﻳﻜﻔﻲ‪ ،‬ﻭﺍﳌﺪﻫﺶ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺑﺎﻟﻄﺒﻊ ﺗﻀﺤﻲ ﺍﻷﺳﺮﺓ ﺑﺎﻟﺒﻨﺖ‬
‫ﺍﳊﻀــﺎﺭﺓ ﺍﻟﻐﺮﺑﻴــﺔ ﺍﻟﻴﻮﻡ‪ ،‬ﻭﻫﻲ ﺗﺘﻌﻤﻠﻖ ﻓــﻲ ﻗﺪﺭﺍﺗﻬﺎ ﺍﳌﺎﺩ ﹼﻳﺔ‪ ،‬ﺗﺘﻘﺰﻡ – ﻭﻳﺎ ﻟﻸﺳــﻒ – ﻓﻲ‬
‫ﺍﻟﻌﻼﻗــﺎﺕ‪ .‬ﻭﻣﻦ ﻳﺘﺎﺑــﻊ ﻟﻴﺲ ﻓﻘــﻂ ﺍﻷﻓﻼﻡ ﺑﻞ ﺍﻥ ﻫــﺬﻩ ﺍﳌﻌﺎﺩﻟــﺔ ﻻ ﺗﺘﻐﻴﺮ ﻓﻲ ﺣــﺎﻝ ﻛﺎﻥ ﺍﻟﺰﻭﺝ ﻟﻜﻲ ﺗﻘﻮﻡ ﺑﻬﺬﺍ ﺍﻟﻌﻤﻞ ﳑﹼﺎ ﻻ ﻳﺴﻤﺢ ﻟﻬﺎ‬
‫ﺍﲡﺎﻫﺎﺗﻬﺎ ﺍﳌﻌﻨﻮ ﹼﻳﺔ‪ .‬ﻓﺎﳌﺄﺯﻕ ﺍﻷﺧﻼﻗﻲ ﺍﳌﻬﻠﻚ‪ ،‬ﺍﻟﺬﻱ ﻭﻗﻌﺖ ﻓﻴﻪ ﻭﻗﺎﺩﺕ ﺍﻟﻌﺎﻟﻢ ﺇﻟﻴﻪ‪ ،‬ﻫﻮ ﻓﻲ‬
‫ﺇﻳﻬﺎﻡ ﻭﺗﻮﻫﻢ‪ ،‬ﺃﻥ ﺍﻟﺴﻌﺎﺩﺓ ﻫﻲ ﻓﻲ ﺍﻟﺘﻤﻜﻦ ﻣﻦ ﺍﻻﺳﺘﻬﻼﻙ‪.‬‬ ‫ﻭﺣﺘﻰ ﺍﻟﺒﺮﺍﻣﺞ ﻓﻲ ﻭﺳــﺎﺋﻞ ﺍﻹﻋﻼﻡ ﺍﻟﻐﺮﺑﻴﺔ ﻳﺮﻯ ﻭﺯﻭﺟﺘﻪ ﻳﻌﻤﻼﻥ ﻣﻌﺎ ﻭﻳﻐﺎﺩﺭﺍﻥ ﺍﳌﻨﺰﻝ ﻟﻠﻌﻤﻞ ﻓﻲ ﲟﻮﺍﺻﻠﺔ ﺍﻟﺘﻌﻠﻴﻢ ﺑﺸﻜﻞ ﻃﺒﻴﻌﻲ‪.‬‬
‫ﻓﺎﻹﻧﺴﺎﻥ ﺍﻟﻴﻮﻡ ﻓﻲ ﻛﻞ ﺑﻘﺎﻉ ﺍﻷﺭﺽ‪ ،‬ﻭﺗﺄﺛﺮﺍ ﹰ ﺑﺎﳊﻀﺎﺭﺓ ﺍﻟﻐﺮﺑﻴﺔ‪ ،‬ﻳﻘﻴﺲ ﺍﻟﺴﻌﺎﺩﺓ ﻓﻲ ﺍﻟﻐﻨﻰ‬ ‫ﻛﻴــﻒ ﺃﻥ ﻛﻠﻤﺔ ﻣﺜﻴﺮ ﺟﻨﺴــﻴﺎ ﺗﺴــﺘﺨﺪﻡ ﻓﻲ ﺫﺍﺕ ﺍﻟﻮﻗﺖ ﻭﻳﺮﺟﻌﺎﻥ ﻣﻌﺎ‪.‬‬
‫ﻭﺍﻟﺜﺮﻭﺓ‪ ،‬ﻭﺍﻟﺘﻤﻜﲔ ﻣﻦ ﻣﺨﺘﻠﻒ ﺟﻮﺍﻧﺐ ﺍﻟﻘﻮﺓ ﺍﳌﺎﺩﻳﺔ‪ ،‬ﻣﻦ ﻣﺴﻜﻦ ﻓﺎﺧﺮ ‪ ،‬ﻭﻣﺪﻳﻨﺔ ﻣﺘﻄﻮﺭﺓ‬ ‫ﻓﺎﻟﻮﺿــﻊ ﻳﺒــﺪﻭ ﻃﺒﻴﻌﻴــﺎ‬ ‫ﺍﻟﺘﺮﻭﻳﺞ ﻟﻠﻜﺜﻴﺮ ﻣﻦ ﺍﳌﻼﺑﺲ ﻭﺍﻷﻗﻤﺸﺔ ﻭﺍﻟﻌﻄﻮﺭ‬
‫ﻧﻈﻴﻔﺔ‪ ،‬ﻭﻣﻮﺍﺻﻼﺕ ﻣﻴﺴﺮﺓ‪ ،‬ﻭﻋﻼﺝ ﻣﺘﻘﺪﻡ ‪ ،‬ﻭﺭﻋﺎﻳﺔ ﻓﻲ ﺍﻟﺸﻴﺨﻮﺧﺔ ‪ ،‬ﻭﺿﻤﺎﻥ ﺍﺟﺘﻤﺎﻋﻲ‪،‬‬ ‫ﻛﺜﻴﺮﺍ ﺇﺫﺍ ﻣــﺎ ﻛﺎﻥ ﺍﻟﺰﻭﺟﺎﻥ‬ ‫ﻭﻏﻴﺮﻫــﺎ ﻭﺃﻥ ﺍﻟﺘﺮﻛﻴــﺰ ﻋﻠﻰ ﻫــﺬﻩ ﺍﳌﻮﺍﺿﻴﻊ ﻓﻲ‬
‫ﻭﻭﻓﺮﺓ ﻓﻲ ﺍﳌﻌﺮﻭﺽ ﻣﻦ ﺍﻟﺴــﻠﻊ ‪ ،‬ﻭﻗﺪﺭﺓ ﻋﻠﻰ ﺍﻟﺸــﺮﺍﺀ ‪ ،‬ﺛﻢ ﻓﻲ ﺍﻣﺘﻼﻙ ﺍﻟﻘﻮﺓ ﺍﻟﻘﺎﺩﺭﺓ ﻋﻠﻰ‬ ‫ﻗﺪ ﺭﺟﻌﺎ ﻣﻌــﺎ ﻣﻦ ﺍﻟﻌﻤﻞ‬ ‫ﺍﻟﺒﺮﺍﻣــﺞ ﺍﻟﺘــﻲ ﺗﻌﺎﻟــﺞ ﺍﳌﺸــﻜﻼﺕ ﺍ‪‬ﺘﻤﻌﻴﺔ‬
‫ﺍﻟــﺮﺩﻉ ‪ ،‬ﺑﻞ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟــﻚ ﺍﻟﻘﺎﺩﺭﺓ ﻋﻠﻰ ﺇﺩﺧﺎﻝ ﺍﻟﺮﻫﺒﺔ ﻓﻲ ﺍﻵﺧــﺮ‪ .‬ﺫﻟﻚ ﻓﻲ ﻧﻈﺎﻡ ﺗﻌﻠﻴﻤﻲ‬ ‫ﻓﺘﺬﻫــﺐ ﺍﳌــﺮﺃﺓ ﻟﻠﻄﻬــﻲ‬ ‫ﻭﺗﻘﺘــﺮﺡ ﻭﺗﻄﺮﺡ ﺣﻠﻮﻻ ﹰ‪ .‬ﻭﻣــﻦ ﺍﳌﻤﻜﻦ ﺭﺅﻳﺔ ﺫﻟﻚ‬
‫ﻣﺜﻤﺮ ‪ ،‬ﻭﻭﻇﺎﺋﻒ ﳑﻜﻨﺔ ‪ ،‬ﻭﺗﻄﻮﺭ ﻋﻠﻤﻲ ﻗﺎﺩﺭ ﻋﻠﻰ ﺣﻞ ﺍﳌﺸﻜﻼﺕ ﻭﺍﻛﺘﺸﺎﻑ ﺍﳉﺪﻳﺪ‪.‬‬ ‫ﻭﺍﻟﺮﺟــﻞ ﻳﻘــﺮﺃ ﺍﳉﺮﻳــﺪﺓ ﺃﻭ‬ ‫ﺃﻳﻀــﺎ ﹰ ﻓﻲ ﺍﳌﺪﺍﺭﺱ ﺍﻹﻋﺪﺍﺩﻳــﺔ ﻭﺍﻟﺜﺎﻧﻮﻳﺔ ﺍﻟﻐﺮﺑﻴﺔ‬
‫ﻫــﺬﺍ ﻫﻮ ﻟﺒﺎﺱ ﺍﻟﺴــﻌﺎﺩﺓ ﺍﻟﺬﻱ ﻗﺪﻣﺘﻪ ﺣﻀــﺎﺭﺓ ﺍﻟﻐﺮﺏ ﺑﻜﻞ ﺍﲡﺎﻫﺎﺗﻬﺎ ﻟﻺﻧﺴــﺎﻧﻴﺔ ‪ ،‬ﻭﻗﺪ‬
‫ﻳﺸــﺎﻫﺪ ﺍﻷﺧﺒﺎﺭ ﻭﺍﻟﻌﻜﺲ‬ ‫ﻭﺍﻟﺘﻲ ﺗﺘﺄﺛﺮ ﻭﺗﺘﺸــﻜﻞ ﻓﻴﻬﺎ ﺷــﺨﺼﻴﺔ ﺍﻟﺒﻨﺖ‬
‫ﺗﻘﺒﻠﺘﻪ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺟﻤﻌﺎﺀ ﻟﻢ ﺗﺨﺘﻠﻒ ﻋﻠﻴﻪ ‪ ،‬ﻭﺇﳕﺎ ﺍﺧﺘﻠﻔﺖ ﻋﻠﻰ ﺣﻴﺎﺯﺓ ﺃﺳﺒﺎﺑﻪ ﻣﻦ ﺛﺮﻭﺍﺕ‬
‫ﻗﺪ ﻳﻜــﻮﻥ ﻣﻀﺤﻜﺎ ﺇﺫﺍ ﻟﻢ‬ ‫ﺑﻨﺎﺀ ﻋﻠﻰ ﺍﺳﺘﺤﺴــﺎﻥ ﺍﻟﺼﺒﻴﺔ ﻓﻲ ﻣﺪﺭﺳــﺘﻬﺎ‬
‫ﺍﻟﻄﺒﻴﻌﺔ ‪ ،‬ﻭﺃﺳﺒﺎﺏ ﺍﻟﻘﻮﺓ ‪ ،‬ﻭﺃﺳﺮﺍﺭ ﺍﻟﻌﻠﻮﻡ ﻃﻤﻌﺎ ﹰ ﻓﻲ ﺃﻥ ﻳﻨﺎﻝ ﻛﻞ ﻭﺣﺪ ﻗﺼﺐ ﺍﻟﺴﺒﻖ ﻓﻲ‬
‫ﻳﻜﻦ ﻇﺎﳌﺎ ﻓﻲ ﻧﻈﺮ ﺍﻟﺮﺟﻞ‬ ‫ﻟﻬــﺎ‪ .‬ﻭﺍﻟﻌﺎﻟﻢ ﺍﻟﺸــﺮﻗﻲ ﻻ ﻳﺨﺘﻠــﻒ ﻛﺜﻴﺮﺍ ﹰ ﻓﻲ‬
‫ﺃﺳﺒﺎﺏ ﺍﻟﺴﻌﺎﺩﺓ ﻭﺇﻥ ﻛﺎﻧﺖ ﻋﻠﻰ ﺷﻘﺎﺀ ﺍﻵﺧﺮﻳﻦ‪.‬‬
‫ﻭﺣﺘﻰ ﺃﻣﺜﻞ ﺍﻟﻨﺎﺱ ﻃﺮﻳﻘﺔ ﻣﻦ ﺩﻋﺎﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﺣﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﻭﺍﻟﺴﻼﻡ ﺍﻟﻌﺎﳌﻲ ‪ ،‬ﻭﺍﻟﺘﻌﺎﻭﻥ‬ ‫ﻭﺣﺘﻰ ﺍﳌﺮﺃﺓ ﺫﺍﺗﻬﺎ ﻓﻲ ﻛﺜﻴﺮ‬ ‫ﺍﶈﺘــﻮﻯ ﻭﺇﻥ ﺍﺧﺘﻠﻒ ﻓﻲ ﺍﻵﻟﻴــﺎﺕ‪ .‬ﻓﺒﺎﻟﺮﻏﻢ ﻣﻦ‬
‫ﺍﻟﺪﻭﻟﻲ‪ ،‬ﻟﻢ ﻳﺨﺮﺟﻮﺍ ﻋﻦ ﻫﺬﺍ ﺍﻟﻔﻬﻢ ﻟﻠﺴﻌﺎﺩﺓ ﻭﺃﺳﺒﺎﺑﻬﺎ ‪ ،‬ﻭﺇﳕﺎ ﻫﻢ ﻳﺪﻋﻮﻥ ﻟﺘﻘﺎﺳﻢ ﺍﳋﻴﺮ‪،‬‬ ‫ﺃﻥ ﺍﳌﺮﺃﺓ ﻻ ﺗﻐﻴﺮ ﺍﺳــﻤﻬﺎ ﻭﻟﻜﻦ ﺗﺒﻌﻴﺘﻬﺎ ﻟﻠﺮﺟﻞ ﻣــﻦ ﺍﻷﺣﻴﺎﻥ‪ .‬ﻓﺎﳋﺪﻣﺔ ﻣﻦ‬
‫ﺑﺎﳌﻘﺪﺍﺭ ﺍﻟﺬﻱ ﻳﻘﻀﻲ ﻋﻠﻰ ﺍﻟﻔﻘﺮ ﻭﻳﻨﺸﺮ ﺍﻟﺼﺤﺔ ﻓﻴﻤﻨﻊ ﺍﻷﻭﺑﺌﺔ‪ ،‬ﻭﺇﻟﻰ ﺍﳊﺮﻳﺔ ﻭﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ‬ ‫ﻣﻬــﺎﻡ ﺍﳌــﺮﺃﺓ ﻭﺍﻟﺘﺜﻘﻴــﻒ‬ ‫ﻣﺒﺮﺭﺓ ﺑﻄﺮﻕ ﻣﺨﺘﻠﻔﺔ‪.‬‬
‫ﻟﻴﻌﻢ ﺍﻟﺴــﻼﻡ ‪ ،‬ﻭﻟﻠﺤﻔﺎﻅ ﻋﻠﻰ ﺍﻟﺒﻴﺌﺔ ﺍﺳــﺘﺪﺍﻣﺔ ﻟﻠﺘﻨﻤﻴﺔ ‪ ،‬ﻓﻬﻢ ﺍﳌﺼﻠﺤﻮﻥ ﻭﻟﻜﻦ ﻣﻦ‬ ‫ﻓﻴﻜﻔﻲ ﻧﻈﺮﺓ ﻭﺍﺣﺪﺓ ﻋﻠﻰ ﺍ‪‬ﻼﺕ ﻭﺍﳌﺴﻠﺴــﻼﺕ ﻭﻣﺘﺎﺑﻌﺔ ﺍﻟﻌﺎﻟﻢ ﻣﻦ ﻣﻬﺎﻡ‬
‫ﺩﺍﺧﻞ ﺍﻟﻘﻔﺺ‪ .‬ﻣﻬﻤﺎ ﺷــﺮﻗﺖ ﻭﻣﻬﻤﺎ ﻏﺮﺑﺖ‪ ،‬ﻓﻠﻦ ﲡﺪ ﻓﻬﻤﺎ ﹰ ﺁﺧﺮ ﻟﻠﺴــﻌﺎﺩﺓ ﻏﻴﺮ ﻫﺬﺍ ﻓﻲ‬ ‫ﻭﺍﳌﻮﺍﺿﻴﻊ ﺍﻟﺘﻲ ﺗﻄﺮﺡ ﻟﻸﺳــﺮﺓ‪ ،‬ﻧﺮﻯ ﻛﻴﻒ ﺃﻧﻬﺎ ﺍﻟﺮﺟــﻞ ﻓﻬﻮ ﺍﻟــﺬﻱ ﻳﺤﺘﺎﺝ‬
‫ﻋﺎﻟﻢ ﺍﻟﻴﻮﻡ‪ ،‬ﻳﺮﺍﻩ ﻫﻜﺬﺍ ﻋﺎﻟﻢ ﺭﺃﺱ ﺍﳌﺎﻝ ﻭﻋﺎﻟﻢ ﺍﻻﺷﺘﺮﺍﻙ‪ ،‬ﻭﺍﻟﻌﺎﻟﻢ ﺍﻟﻨﺎﻣﻲ‪ ،‬ﻭﺍﻟﺪﳝﻘﺮﺍﻃﻴﻮﻥ‬ ‫ﺇﻟــﻰ ﺍﻟﻘﻴــﺎﻡ ﺑﺎﻟﻘــﺮﺍﺭﺍﺕ‬ ‫ﲢﻤﻞ ﺍﳌﺮﺃﺓ ﻣﺴــﺌﻮﻟﻴﺔ ﻓﺸــﻞ ﺍﻟﻌﻼﻗﺔ ﺍﻟﺰﻭﺟﻴﺔ‬
‫ﻭﺍﳌﺴﺘﺒﺪﻭﻥ‪ ،‬ﻭﺍﻟﻠﻴﺒﺮﺍﻟﻴﻮﻥ ﻭﺍﶈﺎﻓﻈﻮﻥ‪ ،‬ﻻ ﺑﻞ ﻭﺍﳌﺎﺩﻳﻮﻥ ﻭﺍﳌﺘﺪﻳﻨﻮﻥ‪.‬‬
‫ﺃﻭ ﺣﺘﻰ ﺗﻌﺜﺮﻫــﺎ ﻣﻊ ﺃﻧﻬﺎ ﻗﺪ ﺗﻌﺘــﺮﻑ ﺑﺄﻥ ﺍﻟﺰﻭﺝ ﺍﻷﺳﺎﺳﻴﺔ ﻭﺍﳌﺼﻴﺮﻳﺔ‪.‬‬
‫ﻗﺪ ﻗﺎﻡ ﺑﺄﻣﻮﺭ ﺳﻴﺌﺔ ﺃﻭ ﻣﺆﺫﻳﺔ ﻭﻟﻜﻦ ﻓﻲ ﺍﻟﻨﻬﺎﻳﺔ ﻣــﻊ ﺃﻥ ﻫــﺬﻩ ﺍﻷﻣــﻮﺭ ﺗﺒﺪﻭ‬

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 ‫ﻣﻌﺮﻓﺔ ﻭﻏﺮﺽ ﺍﻟﻮﺟﻮﺩ ﺍﻹﻧﺴﺎﻧﻲ ‪ ،‬ﻭﻋﻠﻰ ﺍﻣﺘﻼﻙ ﺃﺣﺪﺍ ﹰ ﻭﺍﻓﻘﻪ ﺃﻭ ﺧﺎﻟﻔﻪ‪ ،‬ﺑﻞ ﻳﺤﻤﻞ ﺍﶈﺒﺔ ﻟﻠﺠﻤﻴﻊ‪ ،‬ﻟﻸﻟﻔﺎﻅ‪ ،‬ﻓﻠﻌﻠﻨﺎ ﺑﺬﻟﻚ ﻧﺪﺭﻙ ﺧﻴﺮﺍ ﻛﺜﻴﺮﺍ‪.‬‬
‫ﳝﺎﺭﺱ ﺃﺭﻗﻰ ﺍﻟﻔﻀﺎﺋﻞ‪ ،‬ﻭﻳﺘﺤﻜﻢ ﻣﻄﻠﻘﺎ ﹰ ﻓﻲ ﻭﺛﺎﻧﻴﺎ‪ :‬ﻟﻮ ﺃﻗﻤﻨﺎ ﻫﻴﺌﺔ ﻟﻠﻌﻠﻮﻡ ﺍﻹﺳﻼﻣﻴﺔ‪،‬‬ ‫ﺍﳊﺮﻳﺔ ﺑﺄﻥ ﻧﻜﻮﻥ ﻣﺎﻟﻜﲔ ﺯﻣﺎﻡ ﺃﻧﻔﺴﻨﺎ‪ ،‬ﻭﺩﻋﺎﻧﺎ‬
‫ﻷﻥ ﻧﺮﺑﻂ ﻛﻞ ﻣﻌﺮﻓﺔ ﻣﻬﻤﺎ ﻛﺎﻧﺖ ﻣﺤﺪﺩﺓ ﺃﻫﻮﺍﺋﻪ‪ ،‬ﻭﻳﺮﻯ ﺍﻟﻮﺍﻗﻊ ﻛﻤﺎ ﻫﻮ ﻣﻦ ﻛﻞ ﺟﻮﺍﻧﺒﻪ ﻻ ﻳﺘﻌﻬﺪﻫﺎ ﺍﳌﻘﺘﺪﺭﻭﻥ ﻣﻦ ﺃﺑﻨﺎﺀ ﻫﺬﻩ ﺍﻷﻣﺔ‪ ،‬ﺗﻀﻢ‬
‫ﻛﻤﺎ ﻳﺮﻳﺪ ﻭﻓﻲ ﺍﳋﺘﺎﻡ‪ ،‬ﺃﻣﺘﻨﺎ ﻫﻲ ﺍﻟﻮﺣﻴﺪﺓ ﺍﻟﺒﺎﻗﻴﺔ ﻋﻠﻤﺎﺀ ﺍﻟﻔﻜﺮ ﻭﺍﻟﺘﻔﺴﻴﺮ ﻭﺍﻟﻔﻘﻪ ﻭﻏﻴﺮﻫﻢ‪،‬ﻣﻦ‬ ‫ﻭﺧﺎﺻﺔ‪ ،‬ﺑﺎ‪‬ﻄﻂ ﺍﻟﺸﻤﻮﻟﻲ ﻟﻠﺤﻴﺎﺓ‪ ،‬ﺇﻟﻰ‬ ‫ﻧﺤﻦ ﺃﻣﺔ ﺟﺎﺀ ﺭﺳﻮﻟﻬﺎ ﻟﻴﺘﻤﻢ ﻣﻜﺎﺭﻡ ﺍﻷﺧﻼﻕ‪ ،‬ﻓﻘﺪ ﻛﺎﻧﺖ ﺍﻹﻧﺴﺎﻧﻴﺔ‬
‫ﺁﺧﺮ ﻣﺎ ﳝﻜﻦ ﻟﻨﺎ ﺃﻥ ﻧﺮﺍﻩ ﻣﻦ ﺇﲤﺎﻡ ﺍﻟﻨﺒﻲ ﳌﻜﺎﺭﻡ ﺗﺪﻋﻮ ﺍﻹﻧﺴﺎﻥ ﻟﻠﺴﻤﺎﺀ ‪ ،‬ﻭﺍﻹﻧﺴﺎﻥ ﺍﳌﺒﺘﻌﺪ ﻋﻦ ﺳﺎﺋﺮ ﺑﻠﺪﺍﻥ ﺍﳌﺴﻠﻤﲔ ‪ ،‬ﻭﻋﻠﻰ ﻣﺨﺘﻠﻒ‬ ‫ﻗﺒﻠﻪ ﺗﻌﺮﻑ ﺍﻷﺧﻼﻕ ﺍﻟﻔﺎﺿﻠﺔ ﺍﳌﻌﺘﺎﺩﺓ‪ ،‬ﺍﻟﺘﻲ ﻳﻌﺮﻓﻬﺎ ﻛﻞ ﺍﻟﻨﺎﺱ‪،‬‬
‫ﺍﻷﺧﻼﻕ ﺍﻹﻧﺴﺎﻧﻴﺔ ‪ .‬ﻭﻟﻜﻨﻨﺎ ﳝﻜﻦ ﺃﻥ ﻧﻄﻮﺭ ﻣﺎ ﺍﻟﺴﻤﺎﺀ ﻳﻬﻠﻚ ﻧﻔﺴﻪ ﻭﻣﺠﺘﻤﻌﻪ ﻭﺣﻀﺎﺭﺗﻪ‪ ،‬ﻣﺬﺍﻫﺒﻬﻢ‪ ،‬ﻳﺘﻌﺎﻫﺪﻭﻥ ﺑﻴﻨﻬﻢ ﻣﻴﺜﺎﻕ ﺷﺮﻑ‪ ،‬ﺃﻥ‬ ‫ﻭﻳﺤﻜﻤﻮﻥ ﺑﺤﺴﻨﻬﺎ ﻭﻓﻀﻠﻬﺎ‪ ،‬ﻣﻦ ﺍﻟﺼﺪﻕ ﻭﺍﻷﻣﺎﻧﺔ‪ ،‬ﻭﺍﻟﺸﺮﻑ‪،‬‬
‫ﻳﻘﻮﻣﻮﺍ ﷲ ﻣﺜﻨﻰ ﻭﻓﺮﺍﺩﻯ ﻭﻣﺠﺘﻤﻌﲔ‪،‬ﺃﻥ ﻳﻨﻈﺮﻭﺍ‬ ‫ﻭﺇﻧﺴﺎﻧﻨﺎ ﺍﻟﻌﺮﺑﻲ ﻭﺍﳌﺴﻠﻢ ﺍﻟﻴﻮﻡ‪ ،‬ﻫﻮ ﻓﻲ ﻫﺎﻭﻳﺔ‬ ‫ﲤﻤﻪ ﺍﻟﻨﺒﻲ ﺃﻳﻀﺎﹰ‪ ،‬ﻓﻨﺮﻣﻲ ﺑﺎﻷﺧﻼﻕ ﻓﻲ ﺃﻣﺘﻨﺎ‬ ‫ﻭﻣﺤﺒﺔ ﺍﻟﻮﻃﻦ‪ ،‬ﻭﺍﻟﺸﺠﺎﻋﺔ ﻭﺍﻟﺘﺴﺎﻣﺢ‪ ،‬ﻭﺍﻻﺣﺘﺮﺍﻡ‪ ،‬ﻭﺍﳊﻴﺎﺀ ﻭﺍﻟﻮﻓﺎﺀ‪،‬‬
‫ﺇﻟﻰ ﺳﻘﻔﻬﺎ ﺍﻷﻋﻠﻰ ﺛﻢ ﺍﻷﻋﻠﻰ ‪ ،‬ﻓﺈﻧﺴﺎﻧﻨﺎ ﺍﻟﺘﺨﻠﻒ‪ ،‬ﻓﻌﻠﻴﻨﺎ ﻟﻜﻲ ﻧﻌﻮﺩ ﻟﻠﺮﻳﺎﺩﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻟﻠﻤﺴﻠﻤﲔ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻹﺳﻼﻡ‪ ،‬ﻣﺘﺠﺮﺩﻳﻦ ﻣﻦ‬ ‫ﻭﺍﻻﺟﺘﻬﺎﺩ ﻭﺍﻟﺘﻮﺍﺿﻊ‪ ،‬ﻭﺍﻟﺼﺒﺮ ﻭﺍﻟﺘﻌﻘﻞ‪ ،‬ﻭﺿﺒﻂ ﺍﻟﻨﻔﺲ‪ ،‬ﻭﺍﻟﻜﺮﻡ‬
‫ﺍﳌﺜﺎﻝ ﻳﺠﺐ ﺃﻥ ﻳﺘﺤﻠﻰ ﻋﻮﺿﺎ ﹰ ﻋﻤﺎ ﺳﺒﻖ‪ ،‬ﻣﻦ ﻧﺤﻮ ﺍﻟﺴﻤﺎﺀ‪ ،‬ﺃﻥ ﻧﺨﻠﻖ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺮﺑﺎﻧﻲ ﺍﻟﻔﺎﺿﻞ ﺍﳌﺬﻫﺒﻴﺔ‪،‬ﻋﻘﻼ ﻭﻋﺎﻃﻔﺔ‪،‬ﻻ ﻳﻜﻔﺮ ﺃﺣﺪ ﺃﺣﺪﺍ‪،‬‬ ‫ﻭﺍﻟﺴﺨﺎﺀ‪ ،‬ﻭﺍﻟﺸﻔﻘﺔ ﻭﺍﳌﻮﺍﺳﺎﺓ‪ ،‬ﻭﺍﳌﺸﺎﺭﻛﺔ ﺍﻟﻮﺟﺪﺍﻧﻴﺔ‪ ،‬ﻭﺍﻟﻌﺮﻓﺎﻥ‬
‫‪ ،‬ﻭﺍﳊﻀﺎﺭﺓ ﺍﻟﻔﺎﺿﻠﺔ‪ ،‬ﻭﻗﺒﻞ ﺫﻟﻚ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﺨﻠﻖ ﻣﻬﻤﺎ ﺑﻠﻎ ﺑﻬﻢ ﺍﻻﺧﺘﻼﻑ‪ ،‬ﻣﺤﺴﻨﲔ ﻷﻧﻔﺴﻬﻢ‬ ‫ﺍﻷﺧﻼﻕ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﻭﺍﻟﻔﻀﺎﺋﻞ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﺑﺎﻟﻘﺪﺭﺓ‬ ‫ﺑﺎﳉﻤﻴﻞ‪ ،‬ﻭﺍﻟﻨﻴﺔ ﺍﳊﺴﻨﺔ‪ ،‬ﻭﺍﺣﺘﺮﺍﻡ ﺍﻟﻜﺒﻴﺮ ﻭﺣﻤﺎﻳﺔ ﺍﻟﺼﻐﻴﺮ‪ ،‬ﻭﺍﻟﺮﺃﻓﺔ‬
‫ﻭﻃﻼﺑﻬﻢ‪.‬‬ ‫ﻋﻠﻰ ﺍﻟﺘﺤﻜﻢ ﻓﻲ ﺍﻟﻮﻋﻲ‪ ،‬ﻓﺘﻜﻮﻥ ﻟﺪﻳﻪ ﻣﻨﺎﻋﺔ ﺍﻹﻧﺴﺎﻥ ﺍﳉﺴﺮ‪ ،‬ﻭﺍﳊﻀﺎﺭﺓ ﺍﳉﺴﺮ‪ ،‬ﻭﺃﻭﻝ ﻣﻔﺘﺎﺡ‬ ‫ﺑﺎﻟﻀﻌﻴﻒ‪ ،‬ﻭﻏﻴﺮﻫﺎ ﳑﺎ ﺗﻌﺮﻓﻪ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﺗﺘﻔﻖ ﻋﻠﻴﻪ‪ ،‬ﻗﺒﻞ ﻣﺠﻲﺀ‬
‫ﺿﺪ ﺍﻟﻐﻔﻠﺔ‪ ،‬ﺍﻟﻨﺎﲡﺔ ﻋﻦ ﺍﻟﻠﻬﻮ ﻭﺗﻨﻮﱘ ﺍ‪‬ﺘﻤﻊ‪ ،‬ﻟﺬﻟﻚ ﺃﻥ ﻧﻄﻠﻖ ﺍﳊﺮﻳﺔ ﺍﳊﻘﻴﻘﻴﺔ ﻓﻲ ﺩﻭﺍﺧﻠﻨﺎ ﻭﺛﺎﻟﺜﺎ‪ :‬ﺃﻥ ﺗﺘﺼﺪﻯ ﻣﺠﻤﻮﻋﺔ ﻣﻦ ﺫﻭﻱ ﺍﻟﻜﻔﺎﺀﺓ‬ ‫ﺍﻟﻨﺒﻲ )ﺹ(‪ .‬ﻭﻟﻜﻦ ﻧﺒﻴﻨﺎ ﺟﺎﺀ ﻟﻴﺘﻤﻢ ﻟﻺﻧﺴﺎﻧﻴﺔ ﺃﺧﻼﻗﻬﺎ‪ ،‬ﻓﻌﻠﻴﻨﺎ ﺃﻥ‬
‫ﻭﻫﻮ ﻣﻘﺪﺍﺭ ﻣﺘﻘﺪﻡ ﻣﻦ ﺍﻟﺒﺼﻴﺮﺓ ‪ ،‬ﻓﺎﻹﻧﺴﺎﻥ ﻭﺇﺫﺍ ﻛﺎﻥ ﻟﻨﺎ ﺃﻥ ﻧﻘﺘﺮﺡ ﺑﻌﺾ ﻣﺎ ﻧﺮﺍﻩ ﻣﻬﻤﺎ‪ ،‬ﻣﻦ ﻭﺍﻟﺸﺮﻑ ﻭﺍﻟﻔﻀﻴﻠﺔ‪ ،‬ﻓﻲ ﻭﺿﻊ ﻣﻨﻬﺎﺝ ﻟﻠﺘﺮﺑﻴﺔ‬ ‫ﻧﺮﻓﻊ ﺍﻟﺴﻘﻒ ﺍﻷﺧﻼﻗﻲ ﻷﻣﺘﻨﺎ‪ ،‬ﻭﻣﻦ ﺛﻢ ﻟﻺﻧﺴﺎﻧﻴﺔ ﻣﻌﻨﺎ ‪ ،‬ﻓﺪﻋﺎﻧﺎ‬
‫ﺍﻷﺧﻼﻗﻴﺔ‬ ‫ﻭﻟﻠﺘﺮﺑﻴﺔ‬ ‫ﺍﻟﻼﺋﻘﺔ‪،‬‬ ‫ﺍﻟﺴﻠﻮﻛﻴﺔ‬ ‫ﺍﻟﺮﺑﺎﻧﻲ ﺍﻟﻮﻟﻲ ﷲ‪ ،‬ﳝﻜﻦ ﺃﻥ ﻳﻈﻞ ﻳﻘﻈﺎ ﹰ ﺣﺘﻰ ﺍﻟﻮﺍﺟﺒﺎﺕ ﻋﻠﻰ ﻃﺮﻳﻖ ﺍﻟﺘﺠﺪﻳﺪ‪.‬‬ ‫ﺍﻟﺮﺳﻮﻝ ﻟﻠﺼﻔﺎﺀ ﻭﺍﻟﺴﻼﻡ ﻭﺍﻟﻬﺪﻭﺀ‪ ،‬ﻫﺬﻩ ﺍﳋﺼﺎﻝ ﺍﻟﻨﻔﺴﺎﻧﻴﺔ‬
‫ﻓﺄﻭﻻ‪ :‬ﻧﺮﻯ ﺃﻥ ﺇﻋﺪﺍﺩ ﻣﻌﺠﻢ ﻟﻐﻮﻱ‪ ،‬ﻳﻄﻮﺭ ﻣﺎ ﻭﺍﻟﻨﻔﺴﻴﺔ‪ ،‬ﻟﻠﻤﺪﺍﺭﺱ ﺍﻟﻌﺮﺑﻴﺔ ﻛﺎﻓﺔ‪ ،‬ﻣﻊ ﺑﺮﺍﻣﺞ‬ ‫ﻓﻲ ﻧﻮﻣﻪ‪ ،‬ﻳﺘﺤﻜﻢ ﻓﻲ ﻧﻔﺴﻪ ﱠ‬
‫ﻛﻞ ﺍﻟﻠﺤﻈﺎﺕ‪،‬‬ ‫ﺍﳉﻤﻴﻠﺔ‪ ،‬ﺍﻟﺘﻲ ﻻ ﺗﺘﺒﻊ ﺇﻻﹼ ﻣﻦ ﻣﻌﺮﻓﺔ ﺑﺎﻟﻨﻔﺲ ﻭﺑﺎﻹﻧﺴﺎﻥ ﻭﺍﻟﻜﻮﻥ‬
‫ﻻ ﺗﺄﺧﺬﻩ ﻏﻔﻠﺔ ﺣﺘﻰ ﻭﻫﻮ ﻧﺎﺋﻢ‪ ،‬ﺇﺫ ﺑﺈﻣﻜﺎﻧﻪ ﺃﻥ ﺑﺪﺃﻩ ﺍﺑﻦ ﻓﺎﺭﺱ‪ ،‬ﻣﻦ ﺗﺒﻴﺎﻥ ﺍﳌﻌﺎﻧﻲ ﺍ‪‬ﺼﻮﺻﺔ ﻟﻠﺘﺪﺭﻳﺐ ﻭﺍﻟﺘﺮﻭﻳﺾ‪ ،‬ﻭﻓﻖ ﻃﺮﻕ ﻋﻠﻤﻴﺔ ﺣﺪﻳﺜﺔ‪،‬‬ ‫ﻭﺍﳋﺎﻟﻖ‪ ،‬ﻓﻼ ﺗﻜﻮﻥ ﺍﻷﺷﻴﺎﺀ ﻛﻠﻬﺎ ﻣﺪﻋﺎﺓ ﻟﻠﺨﺮﻭﺝ ﻋﻦ ﺍﻟﻬﺪﻭﺀ‬
‫ﻳﻮﺟﻪ ﻧﻔﺴﻪ‪ ،‬ﺇﻟﻰ ﺍﳌﻜﺎﻥ ﺍﻟﻼﺋﻖ ﺣﲔ ﻳﻨﺎﻡ‪ ،‬ﻓﺘﻌﻮﺩ ﻟﻜﻞ ﻟﻔﻆ ﻓﻲ ﺍﻟﻌﺮﺑﻴﺔ‪،‬ﻣﺴﺘﺪﺭﻛﲔ ﻣﺎ ﺗﺴﺘﻔﻴﺪ ﻣﻦ ﻋﻠﻮﻡ ﺍﻟﻨﻔﺲ ﻭﺍﻟﺘﺮﺑﻴﺔ‪ ،‬ﻭﺗﺒﺘﻌﺪ‬ ‫ﻭﺍﻟﺴﻼﻡ ﻭﺍﻟﺼﻔﺎﺀ ﺍﻟﻨﻔﺴﻲ‪ ،‬ﻓﻜﻞ ﺷﻲﺀ ﻳﺠﺮﻱ ﲢﺖ ﻋﲔ ﺍﷲ‪.‬‬
‫ﻋﻦ ﺍﻟﻮﻋﻆ ﻭﺍﻹﺭﺷﺎﺩ ﺍﳌﺒﺎﺷﺮ‪ ،‬ﺃﻣﻼ ﻓﻲ ﺃﻥ ﺗﻌﻮﺩ‬ ‫ﻭﻗﺪ ﺍﺯﺩﺍﺩﺕ ﻋﻠﻤﺎ ﹰ ﻭﻃﻬﺎﺭﺓ‪ ،‬ﻭﻳﺘﻤﺘﻊ ﲟﻨﺎﻋﺔ ﺿﺪ ﻓﺎﺗﻪ‪،‬ﻣﺼﻮﺑﲔ ﻣﺎ ﻏﺎﺏ ﻋﻨﻪ‪ ،‬ﻣﻮﺳﻌﲔ ﻣﺎ ﺟﻬﻠﻪ‪،‬‬ ‫ﻭﺩﻋﺎﻧﺎ ﻟﻸﺧﺬ ﺑﺎﳌﻮﺿﻮﻋﻴﺔ ﺍ‪‬ﺮﺩﺓ‪ ،‬ﻓﻼ ﻳﺠﺮﻣﻨﺎ ﺷﻨﺂﻥ ﻗﻮﻡ ﻋﻠﻰ ﺃﻥ ﻻ‬
‫ﻟﻠﺸﺒﺎﺏ ﻧﻈﺮﺓ ﺟﻤﺎﻟﻴﺔ ﺭﺍﺷﺪﺓ‪ ،‬ﻳﺮﻯ ﻓﻴﻬﺎ ﺣﺴﻦ‬ ‫ﺍﻟﻜﺜﺮﺓ ﺍﻟﺴﻴﻜﻮﻟﻮﺟ ﹼﻴﺔ‪ ،‬ﻓﻼ ﺗﻀﻠﻪ ﺍﻻﲡﺎﻫﺎﺕ ﺟﺎﻣﻌﲔ ﻣﺎ ﺗﻔﺮﻕ ﻣﻨﻬﺎ ﻓﻲ ﺳﺎﺋﺮ ﺍﳌﻌﺎﺟﻢ‪،‬‬ ‫ﻧﻌﺪﻝ ‪ ،‬ﻭﺃﻥ ﻻ ﳕﻴﻞ ﻋﻦ ﺍﳊﻖ ﻟﻘﺮﻳﺐ ﺃﻭ ﺑﻌﻴﺪ ‪ ،‬ﺑﻞ ﺍﻟﺘﻤﺴﻚ ﺑﺎﳊﻜﻢ‬
‫ﺍﻟﻌﺎﻣﺔ ﻟﻠﻌﻮﺍﻃﻒ ﻭﺍﳌﻮﺍﻗﻒ‪ ،‬ﺧﺎﺭﺝ ﻋﻦ ﻧﻄﺎﻕ ﻣﻘﺎﺭﻧﲔ ﻣﻊ ﺍﻟﻠﻬﺠﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﻘﺪﳝﺔ‪ ،‬ﺍﳊﺮﻳﺔ ﺍﳌﺴﺆﻭﻟﺔ‪ ،‬ﻭﺷﺮﻑ ﺍﻹﳒﺎﺯ ﺍﳌﺘﻤﻴﺰ‪ ،‬ﻭﻗﺒﺢ‬ ‫ﻭﺍﻟﻘﻮﻝ ﺍﳌﻮﺿﻮﻋﻲ ﺍﻟﻨﺰﻳﻪ ‪ ،‬ﻭﺩﻋﺎﻧﺎ ﻟﻠﺒﺼﻴﺮﺓ ﻧﻨﻈﺮ ﺑﻬﺎ ﻋﻮﺍﻗﺐ ﺍﻷﻣﻮﺭ‬
‫ﻛﺮﺍﻫﻴﺔ ﺍﻟﻈﻠﻢ ﺇﻟﻰ ﻧﻄﺎﻕ ﻋﺪﻡ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻴﻪ ﺑﻞ ﻛﺎﻟﺴﺮﻳﺎﻧﻴﺔ ﻭﺍﻟﻔﻴﻨﻴﻘﻴﺔ ﻭﻟﻬﺠﺎﺕ ﻗﺒﺎﺋﻞ ﺍﻟﻌﺮﺏ‪ ،‬ﺇﺗﺒﺎﻉ ﺍﻟﻬﻮﻯ‪ ،‬ﻭﺗﺒﺬﻳﺮ ﺍﻟﻮﻗﺖ‪.‬‬ ‫‪ ،‬ﻭﻣﺎ ﻳﺘﻮﻟﺪ ﻋﻦ ﺍﳌﻮﺍﻗﻒ ﻭﻋﻦ ﺍﻷﻓﻌﺎﻝ ﻣﻦ ﻋﻮﺍﻗﺐ ﻭﻋﻦ ﺍﳌﻘﺪﻣﺎﺕ‬
‫ﺟﻤﻌﻴﺔ ﺍﻟﺘﺠﺪﻳﺪ ﺍﻟﺜﻘﺎﻓﻴﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‬ ‫ﻋﺪﻡ ﻭﺭﻭﺩﻩ ﻓﻲ ﺍﳋﺎﻃﺮ ﻣﻄﻠﻘﺎ ﹰ ‪ ،‬ﺇﻧﺴﺎﻥ ﻻ ﻳﻜﺮﻩ ﻣﻬﻴﻤﻨﲔ ﻋﻠﻰ ﺫﻟﻚ ﻛﻠﻪ ﺑﺎﻟﻘﺮﺁﻥ‪ ،‬ﻭﺍﺳﺘﺨﺪﺍﻣﺎﺗﻪ‬ ‫ﻣﻦ ﻧﺘﺎﺋﺞ‪ ،‬ﻭﺩﻋﺎﻧﺎ ﻟﺘﺤﻘﻴﻖ ﺃﺳﻤﻰ ﺣﺎﻻﺕ ﺍﻟﻮﻋﻲ ‪ ،‬ﻭﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ‬

‫ﹼ‬
‫ﻧﺘﻴﻘﻦ‬ ‫ﻭﻣﺜﻠﻬﻦ ﻓﻲ ﻓﺮﻧﺴﺎ‪ ،‬ﻭ‪ ٪٨٠‬ﻓﻲ ﺍﻟﻬﻨﺪ‪ ،‬ﻭﻓﻲ ﺃﺣﺪ ﺩﻭﻟﻨﺎ ﺍﻟﻌﺼﺮﻳﺔ ﻭﺍﻟﺘﻔﻜﻴﻜ ﹼﻴﺔ‪ ،‬ﻭﻷﻧﹼﻨﺎ )ﻧﺮﻳﺪ ﺍﷲ ﻟﻨﺎ(‪ ،‬ﻓﻤﺎ ﻟﻢ‬
‫ﹼ‬ ‫ﻓﻲ ﺃﻣﺮﻳﻜﺎ‪،‬‬
‫ﺍﳋﺎﺹ ﻓﻠﻦ ﻧﹸﻔﻠﺢ ﻣﻌﻪ ﺃﺑﺪﺍﹰ‪ ،‬ﻷﻧﹼﻪ ﺻﻨﺪﻭﻕ ﻣﻨﻴﻊ‬
‫ﹼ‬ ‫ﺭﻓﻀﻬﻦ ﻣﻌﺎﺷﺮﺓ ﺍﻟﺰﻭﺝ‪ ،‬ﺃ ﹼﻥ ﻟﻠﻘﺮﺁﻥ ﻧﻈﺎﻣﻪ‬
‫ﹼ‬ ‫ﺍﻟﻨﺎﻣ ﹼﻴﺔ ‪ ٦٩٪‬ﻳﺘﻌﺮﺿﻦ ﻟﻠﻀﺮﺏ ﻓﻲ ﺣﺎﻟﺔ‬
‫ﺃﻭ ﻓﻲ ﺣﺎﻟﺔ ﺍﻟﺮ ﹼﺩ ﻋﻠﻰ ﺍﻟﺰﻭﺝ ﺑﻠﻬﺠﺔ ﻻ ﺗﻌﺠﺒﻪ! ﻓﺎﻟﻌﻨﻒ ﻟﻴﺲ )ﻋﺰﻳﺰ( ﻭﻣﻔﺘﺎﺣﻪ ﻣﻌﻪ ﻭﻓﻴﻪ‪ ،‬ﻻ ﺍﻟﻌﺼﺮ ﹼﻳﺔ ﺗﻔﺘﺤﻪ ﻭﻻ ﺍﳉﻤﻮﺩ‬ ‫ﻣﺮﻭﻱ ﺃﻭ ﻣﺰﻋﻮﻡ‪ ،‬ﻭﻓﺘﺎﻭﻯ ﻭﺍﺟﺘﻬﺎﺩﺍﺕ‪ ،‬ﺗﺄﺧﺬ‬
‫ﹼ‬ ‫ﻣﻦ ﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﺘﻲ ﺍﺳﺘﻔﺤﻠﺖ ﲡﺎﺫﺑﺎﺗﻬﺎ‪ ،‬ﻗﻀ ﹼﻴﺔ ﺃﻏﻠﺒﻬﺎ‬

‫ﺎﻃ ﹸﻞ ﹺﻣ ﹾﻦ ﺑ ﹶ ﹾ ﹺ‬
‫ﲔ ﻳ ﹶ ﹶﺪﻳ ﹾ ﹺﻪ ﻭﹶﻻ ﹺﻣ ﹾﻦ‬ ‫ﻋﻜﺴﻪ ﺍﻟﺬﻱ ﻳﺤﺘﺎﺝ‪ ،‬ﻭﺑﻬﺬﺍ ﻧﹸﻨﻜﺮ ﺃ ﹼﻥ ﺍﷲ ﺃﻣﺮ )ﻭﹶﺇﹺﻧ ﱠ ﹸﻪ ﻟﹶ ﹺﻜﺘ ﹲ‬
‫ﹶﺎﺏ ﹶﻋﺰﹺﻳﺰﹲ‪ ،‬ﻻ ﻳﹶﺄﹾﺗﹺﻴ ﹺﻪ ﺍﻟﹾ ﹶﺒ ﹺ‬ ‫ﹸ‬ ‫ﻧﺺ ﺑﻞ‬
‫ﺑﺤﺎﺟﺔ ﺇﻟﻰ ﹼ‬ ‫ﺍﻟﻨﺺ‬
‫ﹼ‬ ‫ﻭﺿﺪﻫﺎ‪ ،‬ﻗ ﹼﻮﺓ ﻗﺪﺳﻴﺘﻬﺎ ﺍﻹﳉﺎﻣﻴﺔ ﻓﻲ ﺧﺘﺎﻣﻬﺎ ﻣﻦ‬
‫ﹼ‬ ‫ﺍﳌﺮﺃﺓ‪ ،‬ﻓ ﹸﻮ ﹼﻇﻔﺖ )ﺍﻟﻨﺼﻮﺹ( ﻟﺼﺎﳊﻬﺎ‬
‫ﺿﺪ ﺍﳌﺮﺃﺓ ﳊﻴﺜ ﹼﻴﺔ ﺃﻧﹼﻪ )ﺃﻱ ﺍﻟﻌﻨﻒ ﺍﳉﺴﺪﻱ( ﻣﻮﺟﻮﺩ ﺩﺍﺋﻤﺎ ﹰ ﺧﹶ ﻠﹾ ﹺﻔ ﹺﻪ()ﻓﺼﻠﺖ‪.(٤٢-٤١:‬‬
‫ﺑﺎﻟﻌﻨﻒ ﹼ‬ ‫ﺭﺳﻤﻪ(‪ ،‬ﻭﺍﻟﺬﻱ‬
‫ﹸ‬ ‫ﻭﻛﺎﻧﺖ ﺭﺣﻰ ﺻﺪﺍﻣﺎﺕ ﺑﲔ ﻣﺠﺪﺩﻳﻦ ﻭﺟﺎﻣﺪﻳﻦ‪ ،‬ﺍﻟﻘﺮﺁﻧﻲ ﺍﻟﺬﻱ )ﻟﻢ ﻳﺒﻖ ﻣﻨﻪ ﺇﻻﹼ‬
‫ﺗﻮﺻﻠﻨﺎ ﺇﻟﻰ ﻣﻼﻣﺢ ﺃﻭﻟﻰ‪ ،‬ﻟﻘﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﺩﺍﺧﻠﻪ‬
‫ﹼ‬ ‫ﻟﻘﺪ‬ ‫ﻭﺣﺸﻪ!‬
‫ﹺ‬ ‫ﺑﺪﻭﻥ ﺗﺸﺮﻳﻊ‪ ،‬ﻭﺳﺒﺤﺎﻧﻪ ﻳﺮﻳﺪ ﺗﻬﺬﻳﺐ ﺍﻟﺮﺟﻞ ﻻ ﺇﻃﻼﻕ‬ ‫ﻭﳝﺎﻟﺊ ﺍﻟﺮﺟﻞ ﻣﻊ ﺃﻧﹼﻪ‬ ‫ﺗﹸﻨﺎﻗﺶ ﺣﻖﹼ ﺍﳌﺮﺃﺓ ﻓﻲ ﳑﺎﺭﺳﺔ ﺩﻭﺭﻫﺎ ﺍﻹﻧﺴﺎﻧﻲ‪ ،‬ﺑﺪﺍ ﻭﻛﺄﻧﹼﻪ ﻣﺘﺤ ﱢﻴ ﹲﺰ ﹼ‬
‫ﺿﺪ ﺍﳌﺮﺃﺓ ﹸ‬
‫ﺍﻟﺴﻲﺀ ﻓﻲ )ﺑﺎﺳﺘﻨﻄﺎﻗﻪ(‪ ،٢‬ﺑﺪﻻ ﻣﻦ ﺍﻟﻨﻄﻖ ﻋﻨﻪ ﻭﺗﻠﻘﻴﻤﻪ ﻧﺘﺎﺋﺠﻨﺎ‪ ،‬ﻓﺈ ﹾﻥ‬
‫ﹼ‬ ‫ﺍﻟﻘﺮﺁﻧﻲ ﻋﻦ ﺍﻟﺘﻮﻇﻴﻒ‬
‫ﹼ‬ ‫ﺍﻟﻨﺺ‬
‫ﹼ‬ ‫ﻟﻮ ﺍﺳﺘﻄﻌﻨﺎ ﺃﻥ ﻧﺤ ﱢﻴﺪ‬ ‫ﻟﺘﻘﺪﻡ ﺍ‪‬ﺘﻤﻊ ﻭﺑﺬﺭﹲ ﻟﻠﺨﺼﻮﻣﺔ ﺑﲔ‬
‫ﹼ‬ ‫ﱞ‬
‫ﻭﺷﻞ‬ ‫ﻣﻦ ﻛﻮﻧﻬﺎ ﻧﺼ ﹰﻔﺎ ﺁﺧﺮ ﻟﻠﻤﺠﺘﻤﻊ ﻻ ﻛﺴﺮﺍ ﹰ ﻣﻦ ﺟ ﹾﻮﺭﹲ‪،‬‬
‫ﺍﺧﺘﻞ ﻓﻬﻤﻨﺎ ﻟﻠﺪﻳﻦ ﻭﻟﻠﺴﻨﹼﺔ‬‫ﹼ‬ ‫ﺻﻔﲔ‪ ،‬ﻟﻌﺎﺩﺕ ﺣﺠﺞ ﻭﺿﻌﻨﺎ )ﻛﻠﻤﺔ ﺍﷲ( ﺳﻔﻠﻰ‪،‬‬ ‫ﻋﻠﻲ )ﻉ( ﻓﻲ ﹼ‬
‫ﻣﺮﺣﻠﺔ ﺃﻭﻟﻰ‪ ،‬ﻛﻤﺎ ﻓﻌﻞ ﺍﻹﻣﺎﻡ ﹼ‬ ‫ﻛﺴﻮﺭﻩ ﻭﻻ ﺩﺭﺟﺔ ﺛﺎﻧﻴﺔ‪ ،‬ﻭﺯﻭﺟﺎ ﻟﻠﺮﺟﻞ ﻻ ﺭﺩﻳﻔﺎ ﻓﺼﻴﻠ ﹾﻴﻪ‪ ،‬ﻣﺎ ﺃ ﹼﺩﻯ ﻟﻠﺒﻌﺾ ﺑﺎﺳﺘﺘﺒﺎﻋﻪ ﻟﻠﺪﻋﻮﺍﺕ‬
‫ﻭﻟﻠﻮﺍﻗﻊ ﻭﺿﺎﻋﺖ ﺍﳊﻘﻮﻕ ﻭﺷﺎﻛﺴﻨﺎ ﺍﻟﻄﺒﻴﻌﺔ‪ ،‬ﻭﺇﺫﺍ ﻭﺿﻌﻨﺎ‬ ‫ﺍﻟﻘﻮﻡ ﻣﺘﻜﺎﻓﺌﺔ ﻟﻠﺒﺤﺚ ﺣﺴﺐ ﻣﻨﻄﻘﻬﺎ ﻭﺻﻼﺣﻬﺎ ﺍﻟﻮﺍﻗﻌﻲ )ﺃ ﹾﻱ‬ ‫ﻟﻪ‪ ،‬ﺭﺍﺷﺪﺍ ﹰ ﻻ ﻗﺎﺻﺮﺍﹰ‪ ،‬ﺗﺸﻤﻞ ﻫﺬﻩ ﺍﻹﺷﻜﺎﻟﻴﺔ ﺍﻟﺘﻐﺮﻳﺒ ﹼﻴﺔ ﻟﺘﺤﺮﻳﺮ ﺍﳌﺮﺃﺓ‪ ،‬ﻻﺗﹼﻜﺎﺋﻬﺎ )ﺃ ﹾﻱ ﺍﻟﺪﻋﻮﺍﺕ(‬
‫)ﻛﺘﺎﺏ ﺍﷲ( ﺃﻣﺎﻣﻨﺎ‪ ،‬ﻓﻬﻤﻨﺎ ﺍﻟﺴﻨﹼﺔ‪ ،‬ﻭﻓﺮﺯﻧﺎ ﺍﳌﻔﺘﺮﻯ ﻋﻠﻴﻬﺎ‪،‬‬ ‫ﺳﻨﹼﺘﻬﺎ ﺍﻟﺼﺤﻴﺤﺔ(‪.‬‬ ‫ﺃﻣﻮﺭﺍ ﹰ ﻣﺜﻞ؛ ﺣﻖﹼ ﺍﻟﻮﻻﻳﺔ‪ ،‬ﺍﻻﻧﺘﺨﺎﺏ‪ ،‬ﺍﻟﻌﻤﻞ‪ ،‬ﻋﻠﻰ ﺟﺎﻧﺐ ﻣﻦ ﺍﳊﻖﹼ ﻛﺎﻥ ﻣﻀ ﱠﻴﻌﺎ ﹰ‪.‬‬
‫ﻭﺳﻠﻤﺖ ﺍﳌﻌﺎﺭﻑ‬
‫ﹾ‬ ‫ﹼ‬
‫ﻭﺍﺗﺴﻘﺖ ﺍﻷﻣﻮﺭ ﻭﺍﻷﺣﻮﺍﻝ‬ ‫ﺛﻢ ﻓﻲ ﻣﺮﺣﻠﺔ ﻻﺣﻘﺔ ﻟﻮ ﹼ‬
‫ﲤﻜﻨﹼﻨﺎ ﺃﻥ ﻧﻘﺮﺃ ﺍﻟﻘﺮﺁﻥ ﻛﻤﺎ ﻫﻮ ﻓﻲ ﺳﻴﺎﻗﻪ ﻭﺍ‪‬ﺎﻟﻒ ﻟﺴﻤﺘﻬﺎ‪،‬‬ ‫ﹼ‬ ‫ﺿﺪ ﺍﳌﺮﺃﺓ‪،‬‬
‫ﹼ‬ ‫ﻭﻣﻊ ﺃ ﹼﻥ ﺍﻟﻌﺎﻟﹶﻢ ﻣﻠﻲ ﹲﺀ ﺑﺎﻟﻌﻨﻒ‬ ‫ﺍﻟﻌﺼﻤﺔ‪ ،‬ﺍﻹﺭﺙ‪ ،‬ﺍﻟﻮﺻﺎﻳﺔ ﻋﻠﻰ ﺍﻷﺑﻨﺎﺀ‪ ،‬ﺇﻟﻰ‬
‫)ﻛﻞ ﻣﺎ ﺧﺎﻟﻒ ﻛﺘﺎﺏ ﺍﷲ‬ ‫ﹼ‬ ‫ﻳﺤﺐ ﻭﺍﻟﻄﺒﺎﻉ‪ ،‬ﺑﺘﻘﺪﳝﻪ ﺃﺩﺭﻛﻨﺎ ﺳ ﹼﺮ ﻣﻌﻨﻰ‬
‫ﹼ‬ ‫ﺍﻟﻨﺼ ﹼﻲ‪ ،‬ﻟﻨﺰﹼﻫﻨﺎﻩ ﺃﻥ ﻳﻜﻮﻥ ﺩﺍﻋﻴﺎ ﻟﻈﻠﻢ ﺃﻭ ﻟﻔﺴﺎﺩ‪ ،‬ﻭﺍﷲ ﻻ‬
‫ﹼ‬ ‫ﺷﺮﻋ ﹼﻴﺔ ﺍﻹﺟﻬﺎﺽ ﻭﺧﺘﺎﻥ ﺍﻷﻧﺜﻰ‪ ،‬ﻣﺴﺎﺋﻞ ﻣﺎ ﻭﺗﺨﺘﻔﻲ ﺑﺴﺒﺒﻪ ﻗﺮﺍﺑﺔ ‪ ٦٠‬ﻣﻠﻴﻮﻥ ﺍﻣﺮﺃﺓ ﻋﻦ‬
‫ﺍﻟﻔﺴﺎﺩ ﻭﻻ ﺍﻟﻈﺎﳌﲔ‪ .‬ﺑ ﹾﻴﺪ ﺃ ﹼﻥ ﺃﻛﺒﺮ ﺇﺷﻜﺎﻝ ﻫﻮ ﺃﻥ ﻧﻘﺮﺃ ﺍﻟﻘﺮﺁﻥ ﻛﻤﺎ ﻓﻬﻮ ﺯﺧﺮﻑ( )ﻓﺎﺿﺮﺏ ﺑﻪ ﻋﺮﺽ ﺍﳊﺎﺋﻂ(‪ ،‬ﻭﺑﺘﺄﺧﻴﺮﻩ ﹸﻣ ﱠ‬
‫ﻔﺴﺮﺍ ﹰ ﺑﻐﻴﺮﻩ‬ ‫ﺍﻟﺴﻜﺎﻧﻲ ﺳﻨﻮﻳﺎﹰ‪ ،‬ﻭﺃ ﹼﻥ ﺍﻣﺮﺃﺓ ﻭﺍﺣﺪﺓ ﻣﻦ‬
‫ﹼ‬ ‫ﺯﺍﻟﺖ ﻣﺤﺘﺪﻣﺔ ﺍﻟﺘﻌﺎﻃﻲ‪ ،‬ﻭﻟﻢ ﹸﲢ ﹶ‬
‫ﺴﻢ ﺑﻌﺪ‪ ،‬ﻣﻊ ﺗﻌﺪﺍﺩﻩ‬
‫ﻫﻮ‪ ،‬ﻷﻧﹼﺎ ﹼ‬
‫ﺗﻐﺸﻴﻨﺎ ﹼ‬
‫ﺑﻨﻈﺎﺭﺍﺕ ﺍﻟﺴﻨﲔ ﻭﺍﳌﺬﺍﻫﺐ ﺍﻟﻨﺤﻮﻳﺔ ﻭﺍﻟﻜﻼﻣﻴﺔ ﻭﻣﻘ ﱠﻴﺪﺍ ﹰ ﻭﻣﻨﺴﻮﺧﺎﹰ‪ ،‬ﻓﺴﻴﻜﻮﻥ ﻻ ﻗﻴﻤﺔ ﻟﻪ ﻭﻻ ﻣﻌﻴﺎﺭ ﺑﻪ ﻭﻻ ﺣﺎﺟﺔ‬ ‫ﺑﲔ ﺍﺛﻨﺘﲔ ﺗﺘﻌﺮﺽ ﻻﻧﺘﻬﺎﻛﺎﺕ ﺟﺴﺪﻳﺔ ﻭﺟﻨﺴﻴﺔ‬ ‫ﺃ ﹼﻥ ﺍﻟﻘﺮﺁﻥ ﺣﺴﻤﻬﺎ ﻓﻌﻼﹰ‪.‬‬
‫ﻟﻮﺟﻮﺩﻩ ﻟﻠﻌﻤﻞ‪.‬‬ ‫ﺛﻢ‬
‫ﻭﺍﻻﻋﺘﻘﺎﺩﻳﺔ ﻭﺍﳌﺬﻫﺒﻴﺔ ﻭﺍﻟﻔﻠﺴﻔﻴﺔ ﻭﺍﻟﺴﻠﻄﻮ ﹼﻳﺔ ﻭﺍﻟﺬﻛﻮﺭ ﹼﻳﺔ ﹼ‬ ‫ﺩﺍﺧﻞ ﺑﻴﺘﻬﺎ‪ ،‬ﺑﻞ ‪ ٤٠‬ـ‪ ٪٦٠‬ﻣﻦ ﺍﻟﺰﻭﺟﺎﺕ ﻳﹸﻀﺮﺑﻦ‬ ‫ﻣﻦ ﺟﻬﺔ ﺍﳉﻤﻮﺩ‪ ،‬ﹸﻭ ﱢﻇﻔﺖ ﻧﺼﻮﺹ ﺩﻳﻨﻴﺔ ﻛﺜﻴﺮﺓ‪،‬‬

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‫ﺃﻣــﺎ ﺣﻴﻨﻤــﺎ ﳝﺘــﺪ ﺃﻓﻘﻨﺎ ﺇﻟــﻰ ﻣﻔﻬﻮﻡ ﺃﻭﺳــﻊ‬ ‫ﺍﻹﻧﺴــﺎﻧﻴﺔ ﻳﻮﻣﺎ ﻣﺎ ﺇﻻ ﺃﻧﻪ ﻳﺆﻣﻞ ﻟﻪ ﺃﻥ ﻳﺴــﻌﻰ ﻭﻃﺎﳌﺎ ﺭ ﹼﺩﺩﻧﺎ ﻭﻧﺮ ﹼﺩﺩ‪” :‬ﺃﻥ ﺍﻹﺳﻼﻡ ﺻﺎﻟﺢ ﻟﻜﻞ ﺯﻣﺎﻥ‬
‫ﻟﻺﺳــﻼﻡ ﺑﺎﻋﺘﺒــﺎﺭﻩ ﺩﻳﻦ ﺍﷲ ﺳــﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ‬
‫ﺍﻟﺬﻱ ﺍﺷــﺘﺮﻙ ﺟﻤﻴــﻊ ﺍﻷﻧﺒﻴﺎﺀ ﻋﻠﻴﻬﻢ ﺍﻟﺴــﻼﻡ‬
‫ﻧﺤﻮ ﻛﻤﺎﻝ ﺇﻧﺴﺎﻧﻴﺘﻪ‪ ،‬ﻭﺃﻥ ﻳﺒﻨﻰ ﺣﻠﻢ ﺍﻟﻔﻼﺳﻔﺔ ﻭﻣﻜﺎﻥ“ ﻭﻣﻊ ﻋﻤﻖ ﺍﳌﻘﻮﻟــﺔ ﻭﺍﻹﳝﺎﻥ ﺑﺼﻮﺍﺑﻴﺘﻬﺎ‬
‫ﺇﻻ ﺃﻧﻨﻲ ﺃﺣﺴــﺐ ﺃﻥ ﺟﻬﻼ ﻣﻌﺸﻌﺸﺎ ﺑﺘﺒﻌﺎﺗﻬﺎ‬
‫ﻭﺗﻄﺒﻴﻘﻬﺎ ﻓــﻲ ﻣﻴﺪﺍﻥ ﺍﻟﻮﺍﻗﻊ ﻋﻨﺪ ﺃﻫﻠﻬﺎ ﻓﻀﻼ ﻓــﻲ ﺗﺄﺳﻴﺴــﻪ ﻭﺗﻮﺿﻴﺢ ﻣﻌﺎﳌــﻪ ﻭﺑﻠــﻮﺭﺓ ﺭﺅﺍﻩ‬
‫ﻓﻲ ﲢﻘﻖ ﺻﻮﺭﺓ ﻣﻦ ﺍﳌﺪﻳﻨﺔ ﺍﻟﻔﺎﺿﻠﺔ ﺃﻭ ﺑﺎﻷﺣﺮﻯ‬
‫ﻧﺤﻮ ﻭﺭﺍﺛﺔ ﺍﳊﻀﺎﺭﺓ ﺍﻟﻔﺎﺿﻠﺔ‪.‬‬
‫ﻋﻮﻟﻤﺔ ﺍﻟﻘﻀﺎﺀ‬
‫ﻭﺇﺣﻴﺎﺀ ﻣﺎ ﺍﻧﺪﺭﺱ ﻣﻦ ﺁﺛﺎﺭﻩ ﻓﺈﻥ ﻣﺼﺐ ﺍﻫﺘﻤﺎﻣﻨﺎ‬ ‫ﻋــﻦ ﺍﻵﺧــﺮ‪ ،‬ﺑﺼــﻮﺭﺓ ﻻ ﺗﻘﻞ ﻋﻦ ﺣﺠــﻢ ﺍﳌﻘﻮﻟﺔ‬ ‫ﻭﺍﻷﻳﺎﻡ ﺗﺸﻬﺪ ﻭﺍﻷﺣﺪﺍﺙ ﹸﺣﺒﻠﻰ ﺑﺎﺗﺴﺎﻉ ﻣﺴﺎﺣﺔ‬
‫ﻋﺪ ﻫﺬﺍ ﺩﺍﺧﻼ‬
‫ﻭﻟﻐﺔ ﺧﻄﺎﺑﻨــﺎ ﻭﻭﺿﻊ ﺍﳌﻌﺎﻳﻴﺮ ﻓﻲ ﹼ‬ ‫ﺍﳊﺮﻳﺎﺕ ﻓــﻲ ﺍﻟﻌﻘﻴﺪﺓ ﻭﻏﻴﺮﻫﺎ ﻭﻣــﺎ ﻳﺘﺒﻌﻬﺎ ﻣﻦ ﻭﺍﻣﺘﺪﺍﺩﻫﺎ‪ .‬ﻓﺤﻴﻨﻤﺎ ﻧﺘﻐﺎﻓﻞ ﻋﻦ ﺍﳌﺒﺎﺩﺉ ﺍﻟﻌﺎﻣﺔ‬
‫ﻻﺑﺪ ﻟﻠﻌﻘﻴــﺪﺓ ﻭﻣﺠﻤﻮﻋﺔ ﺍﻟﻘﻴــﻢ ﻭﻋﻨﺎﺻﺮ ﺍﻷﺧﻼﻕ ﻓﻲ ﺍﻹﺳــﻼﻡ ﻭﻫــﺬﺍ ﺧﺎﺭﺟﺎ ﻋﻨــﻪ ﺣﺘﻤﺎ ﻳﺨﺘﻠﻒ‬
‫ﺍﺧﺘﻼﻑ ﻓﻲ ﺍﻟﺘﺸــﺮﻳﻌﺎﺕ ﻭﺍﻷﻧﻈﻤﺔ ﺇﻻ ﺃﻧﻬﺎ ﹼ‬
‫ﺍﻟﺬﻱ ﻧﺮﻯ ﺍﻹﻧﺴــﺎﻥ ﺍﻟﻴﻮﻡ ﺃﻛﺜﺮ ﻭﻋﻴﺎ ﻟﺒﻠــﻮﺭﺓ ﻭﺇﻗﺮﺍﺭ ﺍﻟﻘﻴﻢ‬ ‫ﻓــﻲ ﺍﻟﻮﻗﺖ‬
‫ﺍﻹﻧﺴــﺎﻧﻴﺔ ﺍﻟﻌﺎﳌﻴﺔ ﺍﳌﺸــﺘﺮﻛﺔ ﻧﻠﺤﻆ ﺇﻣﻌﺎﻧﺎ ﻭﺗﺮﺻﺪﺍ ﻭﲡﺎﻭﺯﺍﺕ ﻭﺟﺮﺍﺋﻢ ﺿﺪ ﻫﺬﻩ ﺍﻟﻘﻴﻢ‬
‫ﻭﻳﻨﻄﻠﻖ ﻣﻦ ﻣﻔﻬﻮﻣﻨﺎ ﻟﻺﺳــﻼﻡ ﻧﻔﺴــﻪ‪ ،‬ﻭﻫﺬﻩ‬ ‫ﻟﻬﺎ ﻣﻦ ﺭﺑﺎﻁ ﻳﺠﻤﻌﻬﺎ ﺑﺎﻹﻧﺴﺎﻧﻴﺔ ﻭﺇﻻ ﺍﻧﺤﺪﺭﺕ ﻭﻧﺮﻛﺰ ﻓﻲ ﺩﺭﺍﺳــﺎﺗﻨﺎ ﻭﻣﺠﺎﻝ ﺩﻋﻮﺗﻨــﺎ ﻋﻠﻰ ﺇﻟﺰﺍﻡ‬
‫ﺍﻹﻧﺴــﺎﻧﻴﺔ ﺍﻟﻌﺎﳌﻴــﺔ‪ ،‬ﺟﻤﺎﻋﺎﺕ ﺭﺍﻗﻴﺔ ﻻ ﻳﻬﻤﻬﻢ ﺇﻻ ﺯﺭﻉ ﺍﻟﻘﻴﻢ ﻭﺟﻤﻊ ﺍﻹﻧﺴــﺎﻧﻴﺔ ﺣﻮﻟﻬﺎ‪،‬‬
‫ﺍﻟﻨﻈــﺮﺓ ﺍﳉﺪﻳــﺪﺓ ﺍﳌﻐﺎﻳــﺮﺓ ﻫﻲ ﺍﻷﺳــﺎﺱ ﺍﻟﺬﻱ‬ ‫ﺇﻟــﻰ ﺍﻟﻬﺎﻭﻳــﺔ ﻭﺧﺘﻤــﺖ ﻋﻠــﻰ ﺫﺍﺗﻬــﺎ ﺑﺎﻟﻬﻼﻙ ﺍﳌﺴﻠﻤﲔ ﺑﺘﻜﺎﻟﻴﻒ ﺍﻟﺸﺮﻳﻌﺔ ﻭﻧﺨﺘﺰﻝ ﺍﻹﺳﻼﻡ‬
‫ﻭﺟﻤﺎﻋﺎﺕ ﻭﺃﻓﺮﺍﺩ ﺃﺧﺮﻯ ﺗﻬﺪﻡ ﻣﺎ ﻳﹸﺒﻨﻰ‪ ،‬ﺗﺴــﺘﻐﻞ ﺗﻔﺎﻭﺕ ﺍﻟﻘﻮﺍﻧﲔ ﺑﲔ ﺍﻟﺪﻭﻝ ﻭﺍﻟﻮﻻﻳﺎﺕ ﻭﺗﻔﺮ‬
‫ﻓــﻲ ﻫﺬﻩ ﺍﻟﺘﻜﺎﻟﻴﻒ ﻓﻔﻲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﺒﺘﻨــﻲ ﻋﻠﻴﻪ ﻣﻠﻒ ﻋﻮﳌﺔ ﺍﻟﻘﻀﺎﺀ ﻭﻣﻼﺣﻘﺔ ﻣﻦ‬ ‫ﻭﺍﻟﻔﻨــﺎﺀ ‪ .‬ﻭﻫــﺬﺍ ﺍﻟﺮﺑﺎﻁ ﺍﳉﺎﻣﻊ ﻟﻺﻧﺴــﺎﻧﻴﺔ ﻫﻮ‬
‫ﺑﺠﻨﺎﻳﺘﻬﺎ ﺇﻟﻴﻬﺎ‪ ،‬ﺃﻭ ﺗﺴــﺘﻐﻞ ﻋﺪﻡ ﻭﺟﻮﺩ ﺍﺗﻔﺎﻗﻴﺔ ﺩﻭﻟﻴــﺔ ﺗﹸﺪﻳﻦ ﹸ‬
‫ﻭﲢﺎﻛﻢ ﺍﳉﺎﻧﻲ ﻋﻠﻰ ﺍﳉﺮﳝﺔ‬
‫ﻭﺣﺪﻩ ﺍﳋﻴﻂ ﺍﻟﻌﺎﳌﻲ ﺍﻟﺬﻱ ﻣﻜﺎﻧﻪ ﺍﻟﻄﺒﻴﻌﻲ ﻫﻮ ﻧﻘﻨﻊ ﺃﺣــﺪﺍ ﺑﺎﳌﻘﻮﻟﺔ ﺍﻟﺴــﺎﺑﻘﺔ ﻓﻀﻼ ﻋﻦ ﻋﺪﻡ ﻳﺤﺎﻭﻝ ﺍﳌﺴﺎﺱ ﺑﻬﺬﻩ ﺍﻟﻘﻴﻢ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﻟﻌﺎﳌﻴﺔ‬
‫ﺍﻟﺘــﻲ ﺍﻗﺘﺮﻓﻬــﺎ ﻓﻲ ﺑﻠﺪ ﺁﺧﺮ‪ .‬ﻭﺍﻟﻌﺎﻟﻢ ﺃﻣﺎﻡ ﻫﺬﻩ ﺍﻹﺷــﻜﺎﻟﻴﺔ ﻻ ﻳﺘﺄﺗﻰ ﻟﻪ ﺍﳌﻀﻲ ﻓﻲ ﺇﻗﺮﺍﺭ‬
‫ﺍﳌﺸــﺘﺮﻛﺔ ﻟﻐــﺮﺽ ﻣﺤﻮﻫــﺎ ﺃﻭ ﺍﺳــﺘﺒﺪﺍﻟﻬﺎ ﺃﻭ‬ ‫)ﺍﻟﻌﻮﳌﺔ(‪ ،‬ﻷﻥ ﺍﻟﻘﻴﻢ ﺍﻹﻧﺴــﺎﻧﻴﺔ ﻫﻲ ﻗﻴﻢ ﺇﻣﻜﺎﻧﻴﺔ ﺍﻗﺘﻨﺎﻋﻨﺎ ﻧﺤﻦ ﺑﻬﺎ‪ ،‬ﺃﻭ ﺑﺎﻷﺣﺮﻯ ﺿﺒﺎﺑﻴﺔ‬
‫ﻭﺗﻌﺰﻳــﺰ ﻛﻞ ﺍﻟﻘﻴﻢ ﺍﻹﻧﺴــﺎﻧﻴﺔ ﻭﺍﳊﻔﺎﻅ ﻋﻠﻴﻬﺎ ﻭﺻﻴﺎﻧﺘﻬﺎ ﻋﻦ ﺍﻻﺧﺘــﺮﺍﻕ‪ ،‬ﻭﺍﻟﺘﻀﻴﻴﻖ ﻋﻠﻰ‬
‫ﺍﺧﺘﺮﺍﻗﻬﺎ ﺃﻓﺮﺍﺩﺍ ﻛﺎﻧﻮﺍ ﺃﻡ ﻫﻴﺌﺔ ﻭﺟﻤﺎﻋﺔ ﺃﻡ ﺣﺰﺑﺎ‬ ‫ﻋﺎﳌﻴــﺔ ﻣﺸــﺘﺮﻛﺔ ﻋﻤﻞ ﻋﻠﻰ ﻏﺮﺳــﻬﺎ ﺍﻷﻧﺒﻴﺎﺀ ﻭﻋﻴﻨﺎ ﳌﻔﻬﻮﻡ ﺍﻹﺳﻼﻡ ﻭﺍﻧﻄﺒﺎﻕ ﺍﳌﻘﻮﻟﺔ ﻋﻠﻴﻪ‪.‬‬
‫ﺍ‪‬ﺮﻣــﲔ ﻭﻋــﺪﻡ ﺗﺮﻙ ﺍ‪‬ﺎﻝ ﻟﻬﻢ ﻟﻴﺴــﺘﻐﻠﻮﺍ ﺍﻟﺘﻘــﺪﻡ ﺍﳊﻀﺎﺭﻱ ﻭﺍﻟﺘﻘﻨــﻲ ﻛﻌﺎﻣﻞ ﻓﺮﺍﺭ ﺇﻻ‬
‫ﺃﻡ ﺩﻭﻟﺔ‪.‬‬ ‫ﻭﺍﳌﺼﻠﺤــﻮﻥ‪ ،‬ﻭﻫــﻲ ﻋﺎﳌﻴــﺔ ﻭﻳﻨﺒﻐــﻲ ﺃﻥ ﺗﻜﻮﻥ‬
‫ﺑﺼﻴﺎﻏــﺔ ﻭﺇﻗﺮﺍﺭ ﻗﺎﻧﻮﻥ ﻋﻮﳌﺔ ﺍﻟﻘﻀﺎﺀ ﻭﲢﺼﻴﻨﻪ ﻭﺗﻮﺣﻴﺪ ﻣﻮﺍﺻﻔﺎﺕ ﻫﺬﺍ ﺍﻟﻘﻀﺎﺀ‪ ،‬ﻭﺗﻜﻮﻳﻦ‬
‫ﻭﺑﻬﺬﺍ ﺍﻟﻮﻋﻲ ﻧﺮﻗﻰ ﺇﻟــﻰ ﻣﺮﺗﺒﺔ ﺍﳌﺒﺎﺩﺭﺓ ﻭﺍﻹﺻﺮﺍﺭ‬ ‫)ﻣﻌﻮﳌﺔ( ﻭﻛﻮﺟﻪ ﻣﻦ ﺍﳊﻔﺎﻅ ﻋﻠﻰ ﻗﻴﻤﺘﻬﺎ‬
‫ﻭﺍﻟﺜﻘﺎﻓــﺎﺕ ﻣﻬﻤﺎ ﺍﺧﺘﻠﻔــﺖ ﻭﺗﻌﺪﺩﺕ ﺇﻻ‬ ‫ﻗﺎﺑﻠﻴﺔ ﺍﻻﻧﺘﺪﺍﺏ ﻋﺎﳌﻴﺎ ﻟﻠﻘﻀﺎﺓ ﺍﳌﺘﹼﺼﻔﲔ ﺑﻬﺬﻩ ﺍﻟﻘﺎﺑﻠﻴﺔ‪.‬‬
‫ﲟﻄﺎﻟﺒﺔ ﺃﺟﻬﺰﺓ ﺍﻟﻘﻀﺎﺀ ﻓﻲ ﺍﻟﻌﺎﻟﻢ ﻭﺍﳌﻨﻈﻤﺎﺕ‬ ‫ﺍﻟﻌﺎﳌﻴﺔ ﻭﺁﺛﺎﺭﻫﺎ ﻓﺈﻥ ﻣﺨﺎﻟﻔﺘﻬﺎ ﻭﲢﺪﻳﻬﺎ ﻭﺍﻟﺘﻨﻜﺮ‬
‫ﺃﻥ ﺑﺤــﺚ ﺧﺼــﻮﺹ ﺍﻟﻘﻀﺎﻳــﺎ ﺍﻟﻌﺎﳌﻴــﺔ‬ ‫ﺇﻻ ﺃﻥ ﲢﻘﻴﻖ ﻫﺬﺍ ﺍﻷﻣﻞ ﺃﻣﺎﻣﻪ ﻣﻌﻮﻗﺎﺕ ﺣﻘﻴﻘﻴﺔ ﻋﻨﺪﻧﺎ ﻻ ﺗﻌﻨﻲ ﺇﻻ ﺃﺣﺪ ﺃﺷﻜﺎﻝ ﺍﻟﻬﻴﻤﻨﺔ ﺍﻟﻐﺮﺑﻴﺔ ﻣﺒــﺪﺃ ﺃﻭ ﻋﻘﻴﺪﺓ ﺃﻭ ﻣﺠﻤﻮﻋﺔ ﹺﻗ ﹶﻴــﻢ ﺗﺘﺼﻒ ﺫﺍﺗﺎ‬
‫ﺍﳊﻘﻮﻗﻴﺔ ﺍﻹﻧﺴــﺎﻧﻴﺔ ﺍﻟﺪﻭﻟﻴﺔ ﻟﺘﻮﺣﻴﺪ ﺍﻟﻘﻀﺎﺀ‬ ‫ﻟﻬــﺎ ﺗــﺆﺩﻱ ﺑﺎ‪‬ﺘﻤﻌﺎﺕ ﺇﻟــﻰ ﺣﻴﻮﺍﻧﺎﺕ ﺳــ ﹸﺒﻌﻴﺔ‬
‫ﺍﳌﺸﺘﺮﻛﺔ ﻫﻮ ﺍﳊﻞ ﺍﻟﻀﺎﻣﻦ‪ ،‬ﻣﻊ ﺍﻟﺘﺄﻛﻴﺪ‬ ‫ﻭﺍﳉﺪﻳﺪﺓ ﺍﻟﺘﻲ ﺗﻌﺒﺮ ﻋﻦ ﻣﺮﻛﺰﻳﺔ ﺩﻓﻴﻨﺔ ﻓﻲ ﺍﻟﻮﻋﻲ ﺑﺎﻟﻌﺎﳌﻴﺔ؛ ﻓﺈﻥ ﻋﺎﳌﻴﺘﻬﺎ ﻻ ﺗﺘﻀﺢ ﻭﻻ ﺗﺆﺩﻱ ﺩﻭﺭﻫﺎ‬ ‫ﻭﺃﻫﻤﻬﺎ‪:‬‬
‫ﻭﺍﻟﻌﻤﻞ ﻋﻠﻰ ﺣﺼﺎﻧﺘﻪ؟ ﻓﻨﺤﻦ ﻣﻄﺎﻟﺒﻮﻥ ﻛﺄﻣﺔ‬ ‫ﺿﺎﺭﻳﺔ ﻻ ﺗﻌﺮﻑ ﺷﻴﺌﺎ ﻣﻦ ﻗﻴﻢ ﺍﻹﻧﺴﺎﻥ ﻭﻣﺒﺎﺩﺋﻪ‪،‬‬
‫ﻋﻠــﻰ ﺃﻫﻤﻴــﺔ ﺣﺎﺟــﺔ ﺍﻟﻘﻀــﺎﺀ ﺍﻟﻌﺎﳌﻲ ﺃﻥ ﻧﺒﺎﺩﺭ ﺑﻜﻔﺎﺀﺍﺗﻨﺎ ﻟﺘﺮﺳــﻴﺦ ﺍﻟﻘﻴﻢ ﺍﻹﻧﺴــﺎﻧﻴﺔ‬ ‫ﻭﻫــﻲ ﺫﺍﺗﻬﺎ ﻻ ﺗﺨﺺ ﺩﻳﻨــﺎ ﻭﻻ ﻣﺬﻫﺒﺎ ﻭﻻ ﻧﻈﺎﻣﺎ‬ ‫ﻣﺎ ﻟــﻢ ﺗﺪﺧﻞ ﻣﻴﺪﺍﻥ ﺍﻟﻌﻮﳌــﺔ‪ ،‬ﻭﺑﺘﻌﺒﻴﺮ ﺁﺧﺮ‪ :‬ﻣﺎ‬ ‫‪ - ١‬ﺍﺧﺘﻼﻑ ﺍﻟﺜﻘﺎﻓﺎﺕ ﺑﲔ ﺍﻟﺸــﻌﻮﺏ ﻭﺍﻷﱈ ﺍﻷﻭﺭﻭﺑــﻲ ﻭﺗﻘﻮﻡ ﻋﻠــﻰ ﻋﻨﺼﺮﻳــﺔ ﻋﺮﻗﻴﺔ‪ ،‬ﻭﻋﻠﻰ‬
‫ﺇﻟــﻰ ﳉــﺎﻥ ﻣﺘﺨﺼﺼــﺔ ﻓــﻲ ﺍﳌﺘﺎﺑﻌــﺔ ﻟﻴــﺲ ﻓــﻲ ﻣﺠﺘﻤﻌﺎﺗﻨــﺎ ﻓﺤﺴــﺐ‪ ،‬ﺑــﻞ ﻟــﻜﻞ‬ ‫ﺳﻴﺎﺳــﻴﺎ‪ ،‬ﻓﺎﻟﺘﻌﺪﻱ ﻋﻠﻴﻬــﺎ ﺃﻭ ﺍﺳــﺘﺒﺪﺍﻟﻬﺎ ﺃﻭ‬ ‫ﻟــﻢ ﺗﹸﺴــﻮﻕ ﻋﺎﳌﻴﺎ ﻭﺑﺄﺭﻗــﻰ ﻣﻬﺎﺭﺍﺕ ﺍﻟﺘﺴــﻮﻳﻖ‪،‬‬ ‫ﻭﺍﳊﻀــﺎﺭﺍﺕ‪ ،‬ﳑــﺎ ﻳﺴــﺒﺐ ﺍﳋﻠــﻞ ﻓــﻲ ﺍﻻﺗﻔــﺎﻕ ﺍﻟﺮﻏﺒــﺔ ﻓﻲ ﺍﻟﻬﻴﻤﻨﺔ ﻭﺍﻟﺴــﻴﻄﺮﺓ ﺑﻬﺪﻑ ﲢﻮﻳﻞ‬
‫ﻭﺍﻟﺘﺸــﺨﻴﺺ‪ ،‬ﻭﻇﻴﻔﺘﻬــﺎ ﺃﻧﻬــﺎ ﺗﻮﺻﻲ ﺍ‪‬ﺘﻤﻌــﺎﺕ ﺍﻹﻧﺴــﺎﻧﻴﺔ ﻟﻜﻦ ﺑــﺮﻭﺡ ﺟﺪﻳﺪﺓ ﻻ ﻣﺎ‬ ‫ﺍﺧﺘﺮﺍﻗﻬﺎ ﺗﻜــﻮﻥ ﻣﺤﻜﻮﻣﺔ ﺿﻤﻦ ﻣﻠﻒ )ﻋﻮﳌﺔ‬ ‫ﻓﻤﺼﻄﻠﺢ ”ﺍﻟﻌﻮﳌﺔ“ ﻋﻠــﻰ ﻭﺯﻥ ”ﻓﻮﻋﻠﺔ“ ﻣﺜﻞ‪:‬‬ ‫ﻋﻠــﻰ ﻣﻨﻈﻮﻣــﺔ ﺍﻟﻘﻴــﻢ‪ ،‬ﺃﻭ ﺣﺘــﻰ ﻓــﻲ ﺗﺮﺗﻴﺐ ﺍﻟﻌﺎﻟﻢ ﺇﻟﻰ ﺩﻭﺍﺋﺮ ﺣﻀﺎﺭﻳﺔ ﻣﺘﺠﺎﻭﺭﺓ ﻭﻣﺘﺼﺎﺭﻋﺔ‬
‫ﻭﺗﺴﺘﻌﲔ ﲟﺮﺍﻛﺰ ﺍﻟﺒﺤﻮﺙ ﻭﺍﻹﺭﺷﺎﺩ ﺑﻐﻴﺔ ﺍﻋﺘــﺎﺩﻩ ﺍﻟﻌﺎﻟﻢ ﺃﻥ ﻳﻨﻈــﺮ ﺇﻟﻴﻨﺎ ﻣﻦ ﺧﻼﻟﻪ‪ ،‬ﻭﻧﺤﻦ‬ ‫ﺍﻟﻘﻀــﺎﺀ( ﻭﻣﻦ ﺻﻤﻴﻢ ﺍﺧﺘﺼﺎﺻﻪ‪ .‬ﻓﻤﻨﻈﻮﻣﺔ‬ ‫ﻋﻠﻰ ﻣﺴــﺘﻮﻯ ﺍﻟﺜﻘﺎﻓﺎﺕ؛ ﻹﺧﻔــﺎﺀ ﺍﻟﺼﺮﺍﻉ ﺣﻮﻝ ﻗﻮﻟﺒﺔ‪ ،‬ﺣﻮﺳﺒﺔ‪ ،‬ﻋﻮﺷــﺮﺓ‪ ،‬ﻛﻮﺛﺮﺓ‪ ،‬ﺑﻮﺗﻘﺔ‪ ،‬ﺗﻌﻨﻲ‬ ‫ﺍﻷﻭﻟﻮﻳﺔ ﻟﻘﻴﻢ ﻗﺒﻞ ﺃﺧﺮﻯ‪.‬‬
‫ﻏﺮﺱ ﺍﻟﻘﻴــﻢ ﻭﺇﺑــﺮﺍﺯ ﺃﻫﻤﻴﺘﻬــﺎ ﻟﺘﻄﻮﻳﺮ ﻣﻄﺎﻟﺒــﻮﻥ ﺍﻵﻥ ﺃﻥ ﻧﺒــﲔ ﺍﳊﻠﻮﻝ ﺍﻟﺘــﻲ ﻧﻘﺘﺮﺣﻬﺎ‬ ‫ﺍﻟﻘﻴﻢ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﻟﺘﻲ ﺍﺑﺘﺪﺃﺕ ﻣﻊ ﻭﺟﻮﺩ ﺍﻹﻧﺴﺎﻥ‬ ‫ﺍﳌﺼﺎﻟﺢ ﻓﻲ ﺍﻟﺜﺮﻭﺍﺕ‪ ،‬ﻭﺍﻟﻬﺎﺀ ﺍﻟﺸﻌﻮﺏ ﺑﺜﻘﺎﻓﺎﺕ ﺍﻟﻌﻤﻞ ﻋﻠﻰ ﺟﻌﻞ ﺍﻟﺸﺊ ﻋﺎﳌﻴﺎ‪ ،‬ﻭﻋﻮﳌﺔ ﺍﻟﻘﻀﺎﺀ‬ ‫‪ - ٢‬ﺳــﻴﺎﺩﺓ ﺍﻟــﺪﻭﻝ )ﺍﻟﺴــﻴﺎﺩﺓ ﺍﻟﻮﻃﻨﻴــﺔ(‬
‫ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﺣﻤﺎﻳﺘﻬﺎ ﻣﻦ ﻋﺒﺚ ﺍﻟﻌﺎﺑﺜﲔ‪ ،‬ﻟﻠﻤﻌﻮﻗﺎﺕ ﺍﻟﺘﻲ ﺫﻛﺮﻧﺎﻫﺎ ﺁﻧﻔﺎ ﻭﻫﻲ ﻛﺎﻟﺘﺎﻟﻲ‪:‬‬ ‫ﻭﺗﺘﻜﺎﻣﻞ ﺑﻜﻤﺎﻝ ﺍﻹﻧﺴــﺎﻥ ﻭﺗﺘﺠﺬﺭ ﻭﻋﻴﺎ ﻭﻋﻤﻘﺎ‬ ‫ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻨﺘﺸﺮ ﻭﺗﻌﻄﻲ ﺃﺛﺮﺍ ﻭﺩﻭﺭﺍ ﻓﻲ ﻭﺟﻮﺩﻫﺎ‪،‬‬ ‫ﺍﻟﺒﺎﻋﺜــﺔ ﻋﻠﻰ ﺗﻌﺼﺒﻬــﺎ ﻭﻋــﺪﻡ ﻣﻮﺍﻓﻘﺘﻬﺎ ﻷﻥ ﺗﻘﻠﻴﺪﻳــﺔ‪ ،‬ﻭﻫﻲ ﺑﺎﻟﺘﺎﻟﻲ ﲤﺜــﻞ ﻣﺨﺎﻃﺮ ﺣﻘﻴﻘﻴﺔ‬
‫‪ - ١‬ﺍﺧﺘﻼﻑ ﺍﻟﺜﻘﺎﻓﺎﺕ ﺑﲔ ﺍﻟﺸــﻌﻮﺏ ﻭﺍﻷﱈ‬ ‫ﻳﹸﺤﺎﻛﻢ ﻣﻮﺍﻃﻨﻮﻫﺎ ﻓﻲ ﻏﻴﺮ ﺃﻭﻃﺎﻧﻬﻢ ﻟﻮ ﺍﻗﺘﺮﻓﻮﺍ ﻋﻠﻰ ﺍﻟﻬﻮﻳــﺔ ﺍﻟﺜﻘﺎﻓﻴﺔ ﺍﻟﺘﻲ ﻫﻲ ﻣﻘﺪﻣﺔ ‪‬ﺎﻃﺮ ﻭﻫﻲ ﺍﻟﺘﻲ ﺗﻔﺘﻘﺮ ﺇﻟﻴﻬﺎ ﺗﻠــﻚ ﺍﻟﺒﻘﺎﻉ ﺍﻟﻌﺮﻳﻀﺔ‪،‬‬
‫ﻓــﻲ ﺿﻤﻴﺮﻩ ﺑــﺪﺀﺍ ﻣــﻦ ﺗﺸــﺮﻑ ﺍﻷﺭﺽ ﺑﻮﺟﻮﺩﻩ ﻭﺟﻬﻞ ﺍﳉﻬﻼﺀ‪.‬‬
‫ﻭﺍﳊﻀــﺎﺭﺍﺕ‪ ،‬ﳑــﺎ ﻳﺴــﺒﺐ ﺍﳋﻠــﻞ ﻓــﻲ ﺍﻻﺗﻔــﺎﻕ‬ ‫ﻹﻋﻤﺎﺭﻫﺎ‪ ،‬ﻭﺇﺑﺮﺍﺯﺍ ﻟﻘﻴﻤﺔ ﺍﳊﻴﺎﺓ ﻭﺍﻟﺴــﻴﺮ ﺇﻟﻰ ﺍﷲ‬ ‫ﺑﺤﻴﺚ ﻻ ﻳﻌﺘﺮﺽ ﺍﻹﻧﺴــﺎﻥ ﺍﻟﻮﺍﻋﻲ ﻻ ﻋﻠﻰ ﻣﺒﺪﺃ‬ ‫ﻓﻴﻬــﺎ ﺍﳉﺮﺍﺋﻢ‪ ،‬ﺃﻭ ﻓ ﹼﺮﻭﺍ ﻣﻦ ﺑﻠــﺪ ﺇﻟﻰ ﺑﻠﺪ‪ ،‬ﻭﺧﺎﺻﺔ ﺃﻋﻈــﻢ ﻋﻠــﻰ ﺍﻟﺪﻭﻟــﺔ ﻭﺍﻻﺳــﺘﻘﻼﻝ ﻭﺍﻟﺜﻘﺎﻓﺔ‬
‫ﻋﻠــﻰ ﻣﻨﻈﻮﻣــﺔ ﺍﻟﻘﻴــﻢ‪ ،‬ﺃﻭ ﺣﺘــﻰ ﻓــﻲ ﺗﺮﺗﻴﺐ‬ ‫ﺳــﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ‪ ،‬ﻛﻞ ﻫﺬﻩ ﺍﻟﻘﻴﻢ ﻫﻲ ﺍﻟﻌﺎﳌﻴﺔ‬ ‫ﺍﻟﺪﻭﻝ ﺍﳌﺘﻘﺪﻣﺔ ﺍﻟﺘﻲ ﺗﺮﻯ ﺃ ﹼﻥ ﻣﻮﺍﻃﻨﻴﻬﺎ ﹼ‬
‫ﺃﺟﻞ ﻣﻦ ﺍﻟﻮﻃﻨﻴــﺔ‪ ،‬ﻭﻫﻲ ﻻ ﺗﻌﻨــﻲ ﺇﻻ ﻣﺰﻳﺪﺍ ﻣــﻦ ﺗﺒﻌﻴﺔ ﻭﺟﻮﺩﻫﺎ ﻭﻻ ﻋﻠﻰ ﺍﺳﺘﻤﺮﺍﺭﻫﺎ‪ ،‬ﻓﻬﻲ ﻟﻴﺴﺖ ﺩﺧﻴﻼ‬
‫ﺍﻷﻭﻟﻮﻳــﺔ ﻟﻘﻴﻢ ﻗﺒﻞ ﺃﺧﺮﻯ‪ ،‬ﹼ‬
‫ﻭﺣﻞ ﻫﺬﺍ ﺍﳌﻌﻮﻕ ﻳﺘﻢ‬ ‫ﻭﻫﻲ ﺍﻟﺘﻲ ﻣﻦ ﺣﻘﻬﺎ ﺍﻟﻌﻮﳌﺔ‪ ،‬ﻭﻫﺬﻩ ﺍﳌﻬﻤﺔ ﺫﺍﺗﻬﺎ‬ ‫ﺍﻷﻃــﺮﺍﻑ ﻟﻠﻤﺮﻛﺰ‪ ،‬ﻓﺎﳌﺮﻛﺰ ﻫــﻮ ﺍﻟﺬﻱ ﻳﺤﺪﺩ ﻗﻴﻢ ﺃﺟﻨﺒﻴــﺎ ﺑﻐﻴﻀﺎ ﻣﺤﺘﻼ‪ ،‬ﺑﻞ ﻫــﻲ ﺟﺰﺀ ﻣﻦ ﺣﻴﺎﺗﻪ‬ ‫ﺃﻥ ﻳﹸﺤﺎﻛﻤﻮﺍ ﻓﻲ ﺑﻠﺪﺍﻥ ﺍﻟﻌﺎﻟﻢ ﺍﻟﺜﺎﻟﺚ‪.‬‬
‫ﺑﺎﻻﺗﻔــﺎﻕ ﻋﻠﻰ ﺑﻠﻮﺭﺓ ﻭﺑﺤــﺚ ﻭﻣﻌﺎﳉﺔ ﺧﺼﻮﺹ‬ ‫ﻫﺪﻑ ﺍﻷﻧﺒﻴﺎﺀ ﺟﻤﻴﻌﺎ ﻭﺍﻟﻨﺒﻲ ﻣﺤﻤﺪ )ﺹ( ﺍﻟﺬﻱ‬ ‫ﺍﻻﺳــﺘﻬﻼﻙ ﻭﺍﳌﺘﻌــﺔ ﺑﺎﳊﻴــﺎﺓ‪ ،‬ﻭﺑﺎﻟﺘﺎﻟﻲ ﺗﺼﺒﺢ ﻭﻛﻴﺎﻧــﻪ‪ .‬ﻭﻣﻨﻬﺎ ﻣﺎ ﻫــﻮ ﺃﻗﺼــﺮ ﻭﺃﺩﹾﻭﹶﻥ ﻭﺃﻗﻞ ﻣﻦ‬ ‫‪ - ٣‬ﺗﺨﻠــﻒ ﺍﻟﻘﻀــﺎﺀ ﻓــﻲ ﺍﻟﻌﺪﻳﺪ ﻣــﻦ ﺑﻠﺪﺍﻥ‬
‫ﺍﻟﻘﻀﺎﻳﺎ ﺍﳌﺘﻔــﻖ ﻋﻠﻴﻬﺎ ﻋﺎﳌﻴﺎ‪ ،‬ﻭﺍﻟﺘﻲ ﻻ ﺗﺨﺘﻠﻒ‬ ‫ﺑﹸﻌﺚ ﻟﻠﻨﺎﺱ ﻛﺎﻓﺔ ﻟﻢ ﻳﻜﺘﻒ ﺑﺄﻥ ﻳﻨﺸــﺮ ﺍﻟﻘﻴﻢ‬ ‫ﺟﻌﻠﻬﺎ ﻋﺎﳌﻴﺔ ﺇﻻ ﺃﻥ ﺍﻟﺪﻋﺎﻳﺔ ﻭﺍﻹﻋﻼﻥ‪ ،‬ﻭﺍﻟﻘﺴــﺮ‬ ‫ﺍﻟﻌﺎﻟﻢ ﻋﻦ ﺍﻟﺸــﺮﻭﻁ ﺍﻟﺘﺎﻣــﺔ ﻟﺘﺤﻘﻖ ﺍﻟﻘﻀﺎﺀ ﺛﻘﺎﻓﺘﻪ ﻫﻲ ﳕــﻮﺫﺝ ﺍﻟﺜﻘﺎﻓﺎﺕ‪ ،‬ﺍﻷﻣــﺮ ﺍﻟﺬﻱ ﻳﺆﺩﻱ‬
‫ﻓﻲ ﻓﺴﺎﺩﻫﺎ ﺍﳊﻀﺎﺭﺍﺕ ﻭﺍﻟﺜﻘﺎﻓﺎﺕ ﻣﻬﻤﺎ ﺗﻌﺪﺩﺕ‬ ‫ﺍﻹﻧﺴــﺎﻧﻴﺔ ﻓﻲ ﺷــﺒﻪ ﺍﳉﺰﻳﺮﺓ ﺍﻟﻌﺮﺑﻴــﺔ ﻣﻦ ﺩﻭﻥ‬ ‫ﻭﺍﻹﻛﺮﺍﻩ‪ ،‬ﻭﺃﻻﻋﻴﺐ ﺍﻟﺴﻴﺎﺳﺔ ﻭﺍﻟﺘﻮﻇﻴﻒ ﺍﳌﻐﺮﺽ‬ ‫ﺇﻟــﻰ ﺍﻧﺤﺴــﺎﺭ ﺍﻟﻬﻮﻳﺎﺕ ﺍﻟﺜﻘﺎﻓﻴــﺔ ﺍﳋﺎﺻﺔ ﻛﻤﺎ‬ ‫ﺍﻟﻌﺎﺩﻝ‪.‬‬
‫ﻣﻦ ﻣﺜﻞ ﺍﻟﺘﻌﺪﻱ ﻋﻠﻰ ﺣﺮﻳــﺔ ﺍﻟﻌﻘﻴﺪﺓ‪ ،‬ﻭﺗﻬﺪﻳﺪ‬ ‫ﻋﻮﳌﺘﻬﺎ ﺧﺎﺭﺝ ﺍﻷﺳــﻮﺍﺭ ﻭﺍﳊﺪﻭﺩ‪ ،‬ﻭﻣﺎ ﻗﺎﻡ ﺑﻔﻌﻠﻪ‬ ‫ﲡﻌﻞ ﻣﺎ ﻟﻴﺲ ﻋﺎﳌﻴﺎ ﻣﻌﻮﳌﺎ ﺑﻼ ﻭﺟﻪ ﺣﻖ‪ ،‬ﻭﺍﻟﻌﺎﻟﻢ‬ ‫ﻭﻗﺒﻞ ﺍﻟﺸــﺮﻭﻉ ﻓﻲ ﺗﺬﻟﻴﻞ ﺍﳌﻌﻮﻗــﺎﺕ ﺍﳊﻘﻴﻘﻴﺔ ﺃﻭﺿــﺢ ﻃﺒﻴﻌﺘﻬﺎ ﺍﻟﺪﻛﺘﻮﺭ ﺣﺴــﻦ ﺣﻨﻔﻲ‪ .‬ﻫﺬﺍ‬
‫ﺍﻷﻣــﻦ ﻭﺍﻟﺴــﻼﻡ‪ ،‬ﻭﺍﻟﻘﺘــﻞ ﺍﻟﻔــﺮﺩﻱ ﻭﺍﳉﻤﺎﻋﻲ‬ ‫ﻣﻦ ﺇﺭﺳــﺎﻟﻪ )ﺹ( ﺍﻟﻮﻓﻮﺩ ﻭﺍﻟﺮﺳﺎﺋﻞ ﺇﻟﻰ ﺍﳌﻠﻮﻙ‬ ‫ﻫــﻮ ﺍﳌﻔﻬﻮﻡ ﺍﳌﺮﺗﻜﺰ ﻋﻦ ﺍﻟﻌﻮﳌﺔ ﻭﻭﺟﻬﻬﺎ ﺍﻟﻘﺎﰎ‪ ،‬ﺑﺄﺳﺮﻩ ﻻ ﻳﺘﺒﻊ ﻧﻈﺎﻣﺎ ﺳﻴﺎﺳﻴﺎ ﻭﺍﺣﺪﺍ ﻭﻻ ﻧﻈﺎﻣﺎ‬ ‫ﻻﺑﺪ‬
‫ﻭﺗﻔﺼﻴﻞ ﺍﳊﻠﻮﻝ ﺍﳌﻨﺎﺳﺒﺔ ﻟﻜﻞ ﻣﻌﻮﻕ ﻣﻨﻬﺎ ﹼ‬
‫ﻭﺟﺮﺍﺋــﻢ ﺍﻹﺑــﺎﺩﺓ‪ ،‬ﻭﺍﻹﺭﻫﺎﺏ ﺿﺪ ﺍﳌﺪﻧﻴــﲔ ﺍﻟﺬﻳﻦ‬ ‫ﻭﺍﻟﻌﻈﻤﺎﺀ ﺇﻻ ﺗﺄﺳﻴﺴﺎ ﻭﺗﺸﺮﻳﻌﺎ ”ﻟﻌﻮﳌﺔ ﺍﻟﻘﻴﻢ“‬ ‫ﻓﻬــﻞ ﻳﺤﻖ ﻟﻨــﺎ ﺃﻥ ﻧﹸﻌﻮﻟﻢ ﻣﻔﺎﻫﻴــﻢ ﻣﻦ ﺣﻘﻬﺎ ﺍﺟﺘﻤﺎﻋﻴــﺎ ﻛﺬﻟﻚ‪ ،‬ﻭﺍﻹﺛﻨﻴﺎﺕ ﻭﺍﻷﻋــﺮﺍﻕ ﻣﺘﻌﺪﺩﺓ‬ ‫ﺣﻞ ﺇﺷــﻜﺎﻟﻴﺔ ﺍﻟﻌﻨﻮﺍﻥ ﻧﻔﺴــﻪ )ﺍﻟﻌﻮﳌﺔ(‬
‫ﻣﻦ ﹼ‬
‫ﻻ ﺩﺧــﻞ ﻟﻬﻢ ﻓﻲ ﺍﻻﺧﺘﻼﻑ‪ ،‬ﻭﺍﻟﺴــﺮﻗﺔ ﻟﻠﺜﺮﻭﺍﺕ‬ ‫ﺑﻌﺪ ﺍﻟﻔﺮﺍﻍ ﻣﻦ ﻛﻮﻧﻬــﺎ ﻋﺎﳌﻴﺔ ﻏﻴﺮ ﻣﺤﻠﻴﺔ‪ ،‬ﻭﺇﻻ‬ ‫ﺍﻟﻌﻮﳌﺔ؟ ﺑﻞ ﻫﻲ ﻣﺎ ﹸﻭﺟﺪﺕ ﻟﺘﺒﻘﻰ ﻣﺤﺼﻮﺭﺓ ﻓﻲ ﺣﺘــﻰ ﻓــﻲ ﺍﻟﻘﻄﺮ ﺍﻟﻮﺍﺣــﺪ‪ ،‬ﻓﻜﻴﻒ ﻳﺘــﻢ ﺗﻘﺒﻞ‬ ‫ﻓﻬــﻮ ﺑﺬﺍﺗﻪ ﳝﺜﻞ ﻋﺮﻗﻠﺔ ﺗﺘﺒﺎﻳﻦ ﺍﻷﻓﻜﺎﺭ ﻭﺍﳌﻮﺍﻗﻒ‬
‫ﻭﺍﻷﻣﻮﺍﻝ ﺍﻟﻌﺎﻣــﺔ ﻭﺍﻟﻔﺮﺩﻳﺔ‪ ،‬ﻭﻣﺜــﻞ ﺍﻟﺘﺠﺎﺭﺓ ﻓﻲ‬ ‫ﻓﻬﻲ ﻗﺎﺻﺮﺓ ﻋﻦ ﺍﻟﻨﺸــﺮ ﻭﺍﻹﺷــﻬﺎﺭ ﻭﻋﺎﺟﺰﺓ ﻋﻦ‬ ‫ﺍﻟﻌﻮﳌﺔ ﺩﻭﻥ ﺃﻥ ﺗﻜﻮﻥ ﻣﺴﺒﻮﻗﺔ ﺑﺘﻬﺪﻳﺪ ﺍﳉﻴﻮﺵ‬ ‫ﺍﶈﻠﻴﺔ ﻭﺿﻤﻦ ﺍﳊﺪﻭﺩ ﻭﺍﻷﺳﻮﺍﺭ ‪.‬‬ ‫ﲡﺎﻫﻪ‪ ،‬ﺧﺼﻮﺻﺎ ﺃﻣﺎﻡ ﻣﺎ ﺍﺧﺘﺰﻧﻪ ﺍﻟﻌﻘﻞ ﺍﻟﻌﺮﺑﻲ‬
‫ﺍﻟﻘﺎﺻﺮﻳﻦ ﻋﻦ ﻃﺮﻳﻖ ﺗﺴﺨﻴﺮﻫﻢ ﻓﻲ ﺍﻟﺪﻋﺎﺭﺓ‪ ،‬ﺃﻭ‬ ‫ﻗﻨﺎﻋــﺔ ﺍﻵﺧﺮ ﺑﻬــﺎ ﻭﺗﺒﻨﻴﻬﺎ ﻛﺠﺰﺀ ﻣــﻦ ﻧﻈﺎﻣﻪ‬ ‫ﺇﺫﺍ ﻧﻈﺮﻧــﺎ ﺇﻟﻰ ﻣﺎ ﻳﻨﺒﻐــﻲ ﺃﻥ ﻳﻜﻮﻥ ﻻ ﺇﻟﻰ ﻣﺎ ﻫﻮ ﺃﻭ ﻣﻦ ﺧﻼﻝ ﻗﻮﺓ ﺍﳌﺎﻝ ﻭﺍﺳﺘﻘﻄﺎﺏ ﺍﻟﺪﻭﻝ؟ ﺍﻟﻌﺎﻟﻢ‬ ‫ﻣــﻦ ﺭ ﹼﺩﺓ ﻓﻌــﻞ ﺟ ﹼﺮﺍﺀ ﻣــﺎ ﻭﺻﻞ ﺇﻟﻴﻨﺎ ﻣــﻦ ﺗﺒﻌﺎﺕ‬
‫ﺑﻴﻊ ﺍﻷﻋﻀﺎﺀ ﻭﻧﻬﺐ ﻭﺗﻬﺮﻳﺐ ﺍﻷﻃﻔﺎﻝ ﻷﻱ‬ ‫ﻭﺣﻴﺎﺗﻪ‪.‬‬ ‫ﺳــﻴﺌﺔ ﺣﲔ ﺗﺴــﻮﻳﻖ ﺍﳌﻔﻬﻮﻡ ﺫﺍﺗﻪ‪ ،‬ﻷﻥ ﺍﻟﻌﻮﳌﺔ ﻛﺎﺋــﻦ ﺑﺎﻟﻔﻌﻞ‪ ،‬ﺃﻭ ﻣﺎ ﻳﹸﺘﺼــﻮﺭ ﺃﻧﻪ ﻛﺎﺋﻦ‪ ،‬ﻓﺈﻥ ﻛﻞ ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻗﺪ ﺳــﻌﻰ ﻧﺤﻮ ﻣﺠﻤﻮﻋﺔ ﺍﻷﻫﺪﺍﻑ‬

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‫ﻣﻦ ﻣﺜﻞ ﻗﻄﻊ ﻳﺪ ﺍﻟﺴﺎﺭﻕ ﻭﻣﺎ ﺳﻌﺖ ﺇﻟﻴﻪ ﺑﻌﺾ‬ ‫ﺗﺸﻜﻞ ﻋﺎﻣﻞ ﺿﻐﻂ‬
‫ﺍﻟﺪﻭﻝ ﻓﻲ ﺗﻨﻔﻴﺬﻩ ﻭﻣﺎ ﻭﺍﺟﻪ ﺍﻻﺳــﺘﻤﺮﺍﺭ ﻓﻴﻪ ﻣﻦ‬ ‫ﻋﻠــﻰ ﺍﳊﻜﻮﻣــﺎﺕ ـ‬
‫ﺧﺼﻮﺻﺎ ﻓﻲ ﺍﻟﻌﺎﻟﻢ ﲢﺪﻳﺎﺕ ﻭﻣﻄﺎﻟﺒﺎﺕ ﺣﺜﻴﺜﺔ ﻹﻟﻐﺎﺋﻪ ﻭﺍﺳــﺘﺒﺪﺍﻟﻪ‬
‫ﺍﻟﻐﺮﺑــﻲ ـ ﻓﻀﻼ ﻋﻦ ﺑﻘﺎﻧﻮﻥ ﻣﺪﻧﻲ ﺇﻧﺴــﺎﻧﻲ؛ ﻓﺈﻥ ﻫــﺬﺍ ﺍﳌﺜﺎﻝ ﺍﻟﺼﺎﺭﺥ‬
‫ﻗﺪ ﻓﺘــﺢ ﻭﻳﻔﺘــﺢ ﺍ‪‬ــﺎﻝ ﻟﻠﺘﺄﻛﻴﺪ ﻋﻠــﻰ ﺣﺎﺟﺔ‬ ‫ﺃﻋﻤﺎﻟﻬــﺎ ﺍﻹﺩﺍﺭﻳــﺔ‬
‫ﺍﻹﻧﺴــﺎﻧﻴﺔ ﺑﺤﺎﻟﺘﻬﺎ ﺍﻟﻌﺎﳌﻴﺔ ﺍﻟﻴــﻮﻡ ﺇﻟﻰ ﻋﻮﳌﺔ‬ ‫ﺍﳌﻨﻈﻤﺔ ﻓﻲ ﺗﺸﻜﻴﻞ‬
‫ﺍﻟﻮﻋــﻲ ﺍﳊﻘﻮﻗــﻲ ﺍﻟﻘﻀﺎﺀ ﲟﻨﻄﻠﻘﺎﺕ ﻻ ﺗﺴــﻤﺢ ﺑﺘﻌﻄﻴﻞ ﺃﺣﻜﺎﻡ‬
‫ﺃﻛــﺪ ﻏﻴﺮ ﻭﺍﺣﺪ ﳑﻦ ﺗﻨﺎﻭﻟﻮﺍ‬
‫ﹼ‬ ‫ﻗﻮﺍﻧﲔ ﺍﻟﻘﻀﺎﺀ‪ ،‬ﻭﻗﺪ‬ ‫ﻭﺍﳊــﻖ ﺍﻹﻧﺴــﺎﻧﻲ‪،‬‬
‫ﻣﺴﺄﻟﺔ ﺍﳊﺪﻭﺩ ﻓﻲ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﺇﻟﻰ ﺃ ﹼﻥ ﻣﺜﻞ‬ ‫ﻏﺮﺽ ﻛﺎﻥ‪ ،‬ﻭﻣﺜﻞ ﺍﻻﲡﺎﺭ ﺑﺎﳌﻮﺍﺩ ﺍﶈﺮﻣﺔ ﻛﺎ‪‬ﺪﺭﺍﺕ ﻓــﺈﺫﺍ ﻣﺎ ﺍﺳــﺘﺜﻤﺮﺕ ﺟﻬﻮﺩ ﹼ‬
‫ﻛﻞ ﻫــﺬﻩ ﺍﳌﻨﻈﻤﺎﺕ‬
‫ﺣﺪ ﻳﺨﺘﺎﺭﻩ ﺍﻟﻘﺎﺿﻲ‬
‫ﻗﻄﻊ ﻳﺪ ﺍﻟﺴﺎﺭﻕ ﳝﺜﻞ ﺃﻋﻠﻰ ﹼ‬ ‫ﻭﺍﻟﺴﻤﻮﻡ‪ ،‬ﻭﺗﻬﺮﻳﺐ ﺍﻟﺴــﻼﺡ ﻟﻠﻌﺼﺎﺑﺎﺕ‪ ،‬ﻭﻧﺸﺮ ﻭﺍﺣﺘﺮﻣﺖ ﺷــﺨﺼﻴﺎﺗﻬﺎ ﺍﻻﻋﺘﺒﺎﺭﻳﺔ ﺳﻬﻞ ﻋﻠﻰ‬
‫ﻟﻠﺤﻜﻢ ﻋﻠﻰ ﺍﻟﺴــﺎﺭﻕ ﻻ ﺃﻧﻪ ﻫﻮ ﺍﳊﻜﻢ ﺍﳌﺘﻌﲔ‪،‬‬ ‫ﺍﻟﺮﺫﻳﻠﺔ ﻭﺍﻟﻔﺴــﺎﺩ ﻣﺜﻞ ﺍﻟﺰﻧﺎ ﻭﺍﻟﻠﻮﺍﻁ ﻭﻣﺎ ﻳﺘﺒﻌﻪ ﺍﳌﻘﺘــﺮﺡ ﺗﻨﻔﻴــﺬﻩ ﺩﻭﻥ ﺇﻋﺎﻗــﺎﺕ ﻣــﻦ ﻏﻄﺮﺳــﺔ‬
‫ﻭﻣﺼﻄﻠﺢ ﺍﳊﺪﻭﺩ ﺗﻌﻨﻲ ﺍﳌﺴــﺎﻓﺔ ﺍﻟﺘﻲ ﺗﺒﺪﺃ ﻣﻦ‬ ‫ﻣﻦ ﺗﺸــﺮﻳﻊ ﻋﻤﻠﻴــﺎﺕ ﺍﻹﺟﻬﺎﺽ ﻟﻐــﺮﺽ ﺇﺑﺎﺣﺔ ﺍﳊﻜﻮﻣﺎﺕ ﺍﻟﺘﻲ ﺗﺮﻯ ﻟﻨﻔﺴﻬﺎ ﺍﻟﺴﻴﺎﺩﺓ ﺍﻟﺪﻭﻟﻴﺔ‪،‬‬
‫ﺍﳊﺪ ﺍﻷﻋﻠﻰ ﻣﺜﻞ ﺍﻟﺪﺭﺟﺎﺕ ﺍﻟﺘﻲ ﺗﺒﺪﺃ‬
‫ﺣﺪ ﺃﺩﻧﻰ ﺇﻟﻰ ﹼ‬‫ﹼ‬ ‫ﺍﳉﻨﺲ ﻏﻴﺮ ﺍﳌﺸــﺮﻭﻉ ﻭﺇﺧﻔﺎﺀ ﺍﻟﻌــﺎﺭ ـ ﺧﺼﻮﺻﺎ ﻭﻣﻊ ﺍﻻﺗﻔﺎﻕ ﺍﻟﺘﻔﺼﻴﻠــﻲ ﻟﻠﻘﻀﺎﺀ ﺍﳌﻘﺒﻮﻝ ﺩﻭﻟﻴﺎ‬
‫ﻓــﻲ ﺍ‪‬ﺘﻤﻌــﺎﺕ ﺍﶈﺎﻓﻈــﺔ ـ‪ ،‬ﺃﻭ ﺗﺸــﺮﻳﻊ ﺍﻟﺰﻭﺍﺝ ﺑﺤﻴــﺚ ﻻ ﻳﻨﻄﻠــﻖ ﻭﻻ ﻳﺘﺤﻴﺰ ﺇﻟﻰ ﺷــﺮﻳﻌﺔ ﺩﻭﻥ ﻣﻦ ‪ ١‬ﺇﻟﻰ ‪ ١٠‬ﻭﻟﻠﻘﻀﺎﺀ ﺃﻥ ﻳﺨﺘﺎﺭ ﺍﻟﻌﻘﻮﺑﺔ ﺍﻟﺪﻧﻴﺎ‬
‫ﺷــﺮﻳﻌﺔ ﻭﻻ ﻳﺠﺒﺮ ﺍﻟﻘﻀــﺎﺀ ﻭﻻ ﺍﳌﺘﻘﺎﺿﻲ ﻋﻠﻰ ﺃﻱ ﺍﻟﺪﺭﺟــﺔ ﺍﻷﻭﻟﻰ ﺍﻷﺧــﻒ ﺃﻭ ﺍﻟﺪﺭﺟﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺃﻭ‬ ‫ﺍﳌﺜﻠﻲ‪ ،‬ﺃﻭ ﺗﺸﺮﻳﻊ ﺍﻟﻠﻮﺍﻁ‪ ،‬ﻭﻛﻞ ﻣﺎ ﻳﻮﺟﺐ ﺍﻟﻘﻀﺎﺀ‬

‫ﺷــﺮﻳﻌﺔ ﺩﻭﻥ ﺃﺧﺮﻯ ﻭﺇﳕﺎ ﻫﻮ ﺣﻜﻢ ﻳﺴــﺘﻤﺪ ﻣﻦ ﺍﻟﺜﺎﻟﺜﺔ ﺃﻭ ﺍﳋﺎﻣﺴﺔ ﺃﻭ ﺍﻟﻌﺎﺷﺮﺓ ﺍﻷﻋﻠﻰ ﺍﻷﺻﻌﺐ‬ ‫ﻋﻠﻰ ﻛﻴﺎﻥ ﺍﻷﺳﺮﺓ‪.‬‬

‫ﻣﺜﻞ ﻗﻄﻊ ﺍﻟﻴﺪ ﺑﺤﺴــﺐ ﺍﻟﺴــﻴﺎﻗﺎﺕ ﻭﺍﻟﻈﺮﻭﻑ؛‬ ‫ﻭﺍﻟﺜﻘﺎﻓــﺎﺕ ﻣﻬﻤﺎ ﺍﺧﺘﻠﻔﺖ ﻭﺗﻌﺪﺩﺕ ﺇﻻ ﺃﻥ ﺑﺤﺚ ﻣﺠﻤﻮﻋﺔ ﺍﻟﺸﺮﺍﺋﻊ ﲟﺎ ﺗﺆﻛﺪﻩ ﺇﻧﺴﺎﻧﻴﺔ ﺍﻹﻧﺴﺎﻥ‬
‫ﻭﻗﺲ ﻋﻠــﻰ ﻫﺬﺍ ﺍﳌﺜــﺎﻝ ﺑﺎﻗﻲ ﻣﻮﺍﺿﻴــﻊ ﺍﳊﺪﻭﺩ؛‬ ‫ﺧﺼﻮﺹ ﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﻌﺎﳌﻴﺔ ﺍﳌﺸــﺘﺮﻛﺔ ﻫﻮ ﺍﳊﻞ ﻭﺗﻘﺒﻠــﻪ ﻟﻠﻘﺎﻧــﻮﻥ ﻭﻗﺪﺭﺗــﻪ ﻋﻠــﻰ ﺭﺩﻉ ﺍﳉﻨــﺎﺓ ﻻ‬
‫ﺍﻟﻀﺎﻣﻦ‪ ،‬ﻣﻊ ﺍﻟﺘﺄﻛﻴﺪ ﻋﻠﻰ ﺃﻫﻤﻴﺔ ﺣﺎﺟﺔ ﺍﻟﻘﻀﺎﺀ ﺍﻻﻧﺘﻘــﺎﻡ ﻣﻨﻬﻢ ﻭﲡﻔﻴﻒ ﻣﻨﺎﺑﻊ ﺍﳉﺮﳝﺔ ﺑﺘﻴﺴــﺮ ﻷﻥ ﺍﻟﻐــﺮﺽ ﻣــﻦ ﺗﻄﺒﻴــﻖ ﻣﺒــﺪﺃ ﺍﻟﻌﻘﻮﺑــﺎﺕ ﺃﻭ‬
‫ﺍﻟﻌﺎﳌــﻲ ﺇﻟــﻰ ﳉــﺎﻥ ﻣﺘﺨﺼﺼــﺔ ﻓــﻲ ﺍﳌﺘﺎﺑﻌﺔ ﺳﺮﻳﺎﻥ ﻋﻮﳌﺔ ﺍﻟﻘﻀﺎﺀ ﺩﻭﻥ ﻋﺮﺍﻗﻴﻞ ﻓﻲ ﺃﻱ ﺑﻠﺪ ﻓﻲ ﺑﺎﻷﺣــﺮﻯ ﺍﻟﻘﺼــﺎﺹ ﻟﻴﺲ ﺍﻻﻧﺘﻘــﺎﻡ ﻭﺇﳕﺎ ﻟﺘﻈﻞ‬
‫ﺍﻹﻧﺴــﺎﻧﻴﺔ ﺁﻣﻨﺔ ﻭﺻﺎﻋﺪﺓ ﻓــﻲ ﺍﻟﺮﻗﻲ ﻭﻓﻲ ﺿﻮﺀ‬ ‫ﻭﺍﻟﺘﺸﺨﻴﺺ‪ ،‬ﻭﻭﻇﻴﻔﺘﻬﺎ ﺃﻧﻬﺎ ﺗﻮﺻﻲ ﻭﺗﺴﺘﻌﲔ ﺍﻟﻌﺎﻟــﻢ‪ ،‬ﻭﺗﻮﺍﻓﻖ ﻛﻞ ﺍﻟﺪﻭﻝ ﻋﻠﻰ ﺗﺒﻨﻴﻪ ﻭﺍﻟﺘﻮﻗﻴﻊ‬
‫ﻫﺬﺍ ﺍﻟﻐﺮﺽ ﻻ ﻳﺘﻌﻘﻞ ﺃﺣﺪ ﺃﻥ ﻧﺴﺎﻭﻱ ﻓﻲ ﺍﳊﻜﻢ‬ ‫ﲟﺮﺍﻛﺰ ﺍﻟﺒﺤﻮﺙ ﻭﺍﻹﺭﺷــﺎﺩ ﻋﺒﺮ ﻓﻌﺎﻟﻴﺎﺕ ﻣﺘﻌﺪﺩﺓ ﻋﻠــﻰ ﺍﳌﻌﺎﻫﺪﺓ ﻓﻴــﻪ‪ ،‬ﻭﺗﺒﺎﺭﻛﻪ ﺟﻤﻴــﻊ ﺍﻟﻬﻴﺌﺎﺕ‬
‫ﺑﲔ ﻣﻦ ﺳﻮﻟﺖ ﻟﻪ ﻧﻔﺴــﻪ ﻳﻮﻣﺎ ﻣﺎ ﺳﺮﻗﺔ ﻣﺎﺋﺔ‬ ‫ﻣﻦ ﺍﻟﻨــﺪﻭﺍﺕ ﻭﺍﳊﻮﺍﺭﺍﺕ ﻭﺍﻟﺒﺮﺍﻣﺞ ﺍﻟﺘﺜﻘﻴﻔﻴﺔ ﻓﻲ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺩﻭﻥ ﺗﺮﺩﺩ ﺃﻭ ﺧﻮﻑ‪.‬‬
‫ﺍﻷﺟﻬــﺰﺓ ﺍﻹﻋﻼﻣﻴﺔ ﺍﳌﺘﻌﺪﺩﺓ؛ ﺑﻐﻴﺔ ﻏﺮﺱ ﺍﻟﻘﻴﻢ ‪ - ٣‬ﺗﺨﻠﻒ ﺍﻟﻘﻀﺎﺀ ﻓﻲ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺑﻠﺪﺍﻥ ﺩﻳﻨــﺎﺭ ﻭﺑﲔ ﻣﻦ ﻳﺘﻔﲍ ﺑﻌﺪﺓ ﺧﻄﻂ ﻭﻳﺠﻨﺪ ﻓﺮﻳﻘﺎ‬
‫ﻭﺇﺑﺮﺍﺯ ﺃﻫﻤﻴﺘﻬﺎ ﻟﺘﻄﻮﻳﺮ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﺣﻤﺎﻳﺘﻬﺎ ﻣﻦ ﺍﻟﻌﺎﻟﻢ ﻋﻦ ﺍﻟﺸــﺮﻭﻁ ﺍﻟﺘﺎﻣــﺔ ﻟﺘﺤﻘﻖ ﺍﻟﻘﻀﺎﺀ ﻳﹸﻌﻴﻨﻪ ﻋﻠــﻰ ﻣﺂﺭﺑﻪ ﺍﻟﺸــﻴﻄﺎﻧﻴﺔ ﻭﻳﻨﻬﺐ ﺛﺮﻭﺍﺕ‬
‫ﻋﺒﺚ ﺍﻟﻌﺎﺑﺜﲔ‪ ،‬ﻭﺟﻬﻞ ﺍﳉﻬﻼﺀ ﺑﻘﻴﻤﺘﻬﺎ ﻭﺃﺩﻭﺍﺭﻫﺎ ﺍﻟﻌــﺎﺩﻝ‪ ،‬ﻭﻟﻌــﻼﺝ ﻋﺠﺰ ﺍﻟﻘﻀــﺎﺀ ﻳﺘــﻢ ﺍﻻﺗﻔﺎﻕ ﻭﻣﻘــﺪﺭﺍﺕ ﺍﻟﺪﻭﻟﺔ ﻭﻧﻘﻄﻊ ﺃﺻﺎﺑــﻊ ﻛﻠﻴﻬﻤﺎ ﺩﻭﻥ‬
‫ﺃﻭﻻ ﻋﻠﻰ ﺍﳌﻮﺍﺻﻔــﺎﺕ ﺍﻟﻼﺯﻣﺔ ﻟﻠﻘﺎﺿﻲ ﻭﺍﶈﺎﻛﻢ ﺗﺸﺪﻳﺪ ﺍﻟﻌﻘﻮﺑﺔ ﻟﻠﺜﺎﻧﻲ ﺃﻭ ﺗﺨﻔﻴﻔﻬﺎ ﻋﻦ ﺍﻷﻭﻝ‪.‬‬ ‫ﻓــﻲ ﺃﻱ ﻣﻜﺎﻥ ﻓــﻲ ﺍﻟﻌﺎﻟﻢ ﻣﺎ ﺩﺍﻣــﺖ ﻓﻲ ﺣﺎﺟﺔ‬

‫ﻓﻔــﻲ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﻘﺮﺍﺀﺓ ﺍﻷﺧــﺮﻯ ﳌﻮﺿﻮﻉ ﺍﳊﺪﻭﺩ‬ ‫ﲢﺖ ﺇﺷــﺮﺍﻑ ﳉﻨﺔ ﺩﻭﻟﻴﺔ ﻭﻳﺘــﻢ ﺍﺧﺘﻴﺎﺭ ﺍﻟﻘﻀﺎﺓ‬ ‫ﺇﻟﻴﻪ‪ .‬ﺣﺘﻰ ﹼ‬
‫ﲤﻬــﺪ ﺍﻷﺭﺿﻴﺔ ﻟﻠﻤﺘﺎﺑﻌﺔ ﺍﻟﻘﻀﺎﺋﻴﺔ‬

‫ﺑﺎﻟﻔﻬﻢ ﺍﳊﺪﻭﺩﻱ ﻻ ﺍﳊﺪﻱ ﺍﳌﺘﻌﲔ‪ ،‬ﻭﺑﻬﺬﻩ ﺍﻟﻘﺮﺍﺀﺓ‬ ‫ﺍﻟﻮﺍﻋﻴﺔ ﻭﺍﻟﻌﺎﺩﻟﺔ ﻭﲡــﺮﱘ ﻛﻞ ﺍﳌﺘﻼﻋﺒﲔ ﺑﺎﻟﻘﻴﻢ ﺣﺴــﺐ ﺍﳌﻮﺍﺻﻔﺎﺕ ﺍﻟﺘﻲ ﰎ ﺍﻻﺗﻔﺎﻕ ﻋﻠﻴﻬﺎ ﺑﻌﻴﺪﺍ‬
‫ﻳﻜﻮﻥ ﺷﺮﻉ ﺍﻹﺳﻼﻡ ﻓﻲ ﻣﻮﺿﻮﻉ ﺍﳊﺪﻭﺩ ﺑﺪﺭﺟﺎﺗﻪ‬ ‫ﻋﻦ ﺍﻟﺘﺴﻴﻴﺲ ﻭﺿﻐﻮﻁ ﺍﳌﻤﻮﻝ ﺍﻷﻛﺒﺮ ﺃﻭ ﺍﻷﻗﻮﻯ‬ ‫ﻭﻣﺪﻧﺴﻲ ﺷﺮﻑ ﺍﻹﻧﺴﺎﻧﻴﺔ‪.‬‬

‫ﻣﻦ ﺍﻷﺧﻒ ﺇﻟــﻰ ﺍﻷﺻﻌﺐ ﻫﻮ ﺍﻟﺸــﺮﻉ ﺍﻟﻀﺎﻣﻦ‬ ‫‪ - ٢‬ﺳــﻴﺎﺩﺓ ﺍﻟــﺪﻭﻝ )ﺍﻟﺴــﻴﺎﺩﺓ ﺍﻟﻮﻃﻨﻴﺔ( ﺳﻴﺎﺳــﻴﺎ ﻭﺇﻋﻼﻣﻴﺎ ﻭﺣﻀﻮﺭﺍ ﻓﻲ ﺍ‪‬ﺘﻤﻊ ﺍﻟﺪﻭﻟﻲ‪،‬‬
‫ﻟﻜﻞ ﻣﺴــﺎﺣﺎﺕ ﻛﻞ ﺟﺮﳝﺔ ﺑﺤﺴــﺐ ﺳﻴﺎﻗﺎﺗﻬﺎ‬ ‫ﺍﻟﺒﺎﻋﺜــﺔ ﻋﻠــﻰ ﺗﻌﺼﺒﻬــﺎ ﻭﻋــﺪﻡ ﻣﻮﺍﻓﻘﺘﻬــﺎ ﺃﻣﻼ ﻓﻲ ﺗﻜﻮﻳﻦ ﻗﺎﺑﻠﻴﺔ ﺍﻻﻧﺘﺪﺍﺏ ﻋﺎﳌﻴﺎ ﻣﻦ ﺃﻱ ﺑﻠﺪ‬
‫ﻭﻣﻨﺎﺳــﺒﺘﻬﺎ ﻟــﻜﻞ ﺑﻠــﺪ ﻓــﻲ ﺍﻟﻌﺎﻟــﻢ ﻭﻓﻲ ﺃﻱ‬ ‫ﻓــﻲ ﺍﻟﻌﺎﻟﻢ ﻣﺎ ﺩﺍﻣﺖ ﺍﻟﻜﻔــﺎﺀﺍﺕ ﻫﻲ ﺍﳌﻌﻴﺎﺭ ﻓﻲ‬ ‫ﻷﻥ ﻳﹸﺤﺎﻛــﻢ ﻣﻮﺍﻃﻨﻮﻫــﺎ ﻓــﻲ ﻏﻴــﺮ ﺃﻭﻃﺎﻧﻬــﻢ‬

‫ﺯﻣــﻦ ﻣﻦ ﺍﻷﺯﻣــﺎﻥ ﻣــﺎ ﺩﺍﻡ ﳌﺆﺳﺴــﺎﺕ ﺍﻟﻘﻀﺎﺀ‬ ‫ﻟﻮ ﺍﻗﺘﺮﻓﻮﺍ ﻓﻴﻬﺎ ﺍﳉﺮﺍﺋﻢ‪ ،‬ﺃﻭ ﻓ ﹼﺮﻭﺍ ﻣﻦ ﺑﻠﺪ ﺇﻟﻰ ﺑﻠﺪ‪ ،‬ﺍﻟﺘﺮﺷﺢ ﻟﻬﺬﻩ ﺍﳌﻬﻤﺔ‪.‬‬
‫ﻣﺴــﺎﺣﺎﺗﻬﺎ ﺍﻻﺟﺘﻬﺎﺩﻳﺔ‪ ،‬ﻭﻫــﻲ ﺍﻷﻭﻓﻖ ﻟﻼﺗﻔﺎﻕ‬ ‫ﻭﺧﺎﺻﺔ ﺍﻟﺪﻭﻝ ﺍﳌﺘﻘﺪﻣﺔ ﺍﻟﺘﻲ ﺗﺮﻯ ﺃ ﹼﻥ ﻣﻮﺍﻃﻨﻴﻬﺎ ﻭﺃﺧﻴــﺮﺍ ﻛﻴــﻒ ﺳــﻴﻮﻓﻖ )ﺍﻹﺳــﻼﻣﻴﻮﻥ( ﺑــﲔ‬
‫ﹼ‬
‫ﺃﺟــﻞ ﻭﺃﻋﻠﻰ ﻣﻦ ﺃﻥ ﻳﹸﺤﺎﻛﻤــﻮﺍ ﻓﻲ ﺑﻠﺪﺍﻥ ﺍﻟﻌﺎﻟﻢ ﺃﺣﻜﺎﻣﻬﻢ ﻭﺍﻷﺣﻜﺎﻡ ﺍﻟﺪﻭﻟﻴﺔ ﻓﻴﻤﺎ ﻟﻮ ﺍﺧﺘﻠﻔﺎ ﻓﻲ ﺍﻟﻌﺎﳌﻲ ﻭﺍﳌﺮﺟﻌﻴــﺔ ﺍﻟﺘﻲ ﳝﻜﻦ ﺃﻥ ﲢﺘﻜﻢ ﺇﻟﻴﻬﺎ‬
‫ﻻﺑﺪ ﻣﻦ ﺍﻟﻨﻈﺮ ﺇﻟﻰ ﻣﺎ ﺣﺼﻞ ﺟﻤﻴﻊ ﺃﺻﺤﺎﺏ ﺍﻟﺸﺮﺍﺋﻊ‪.‬‬ ‫ﺍﻟﺜﺎﻟــﺚ‪ ،‬ﻭﻟﻌــﻼﺝ ﺍﻟﺴــﻴﺎﺩﺓ ﺍﻟﺪﻭﻟﻴﺔ ﻓﺈﻧــﻪ ﻻﺑﺪ‬
‫ﹼ ﺍﻹﺟﺮﺍﺀ ﺍﻟﻼﺯﻡ ﻓﺈﻧﻪ ﹼ‬
‫ﻣــﻦ ﺗﻮﻇﻴــﻒ ﻣﻨﻈﻤــﺎﺕ ﺍﻟﺪﻓــﺎﻉ ﻋــﻦ ﺍﳊﺮﻳﺎﺕ ﻣﻦ ﺇﻋﺎﻗﺎﺕ ﺃﻣﺎﻡ ﺍﻟﻘﻀﺎﺀ ﺍﻟﺸــﺮﻋﻲ ﻓﻲ ﺍﻹﺳﻼﻡ‬
‫ﻭﻣﻨﻈﻤــﺎﺕ ﺣﻘــﻮﻕ ﺍﻹﻧﺴــﺎﻥ ﻭﺍﻟﺘــﻲ ﺃﺻﺒﺤﺖ‬

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