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الخلل في مناهج تلقي العلم وعلاجه من خلال الدراسات القرآنية
الخلل في مناهج تلقي العلم وعلاجه من خلال الدراسات القرآنية
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ﻡ٢٠١٦/ ﻫـ١٤٣٧
אאאאא
ﻤﻠﺨﺹ ﺍﻟﺩﺭﺍﺴﺔ:
ﻋﻨﻭﺍﻥ ﺍﻟﺩﺭﺍﺴﺔ) :ﺍﻟﺨﻠل ﻓﻲ ﻤﻨﺎﻫﺞ ﺘﻠﻘﻲ ﺍﻟﻌﻠﻡ ﻭﻋﻼﺠﻪ ﻤﻥ ﺨﻼل ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﻘﺭﺁﻨﻴﺔ ( .
ﺃﺴﺒﺎﺏ ﺍﺨﺘﻴﺎﺭ ﺍﻟﻤﻭﻀﻭﻉ:
-١ﺍﻟﺭﻏﺒﺔ ﻓﻲ ﺍﻟﻤﺸﺎﺭﻜﺔ ﻓﻲ ﺃﺤﺩ ﻤﺤﺎﻭﺭ ﺍﻟﻤﺅﺘﻤﺭ ﺍﻟﺩﻭﻟﻲ ﺍﻟﻘﺭﺁﻨﻲ ﺍﻷﻭل ﻟﺘﻭﻅﻴﻑ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﻘﺭﺁﻨﻴﺔ ﻓﻲ ﻋﻼﺝ ﺍﻟﻤﺸﻜﻼﺕ
ﺍﻟﻤﻌﺎﺼﺭﺓ.
-٢ﺘﻘﺩﻴﻡ ﺩﺭﺍﺴﺔ ﻤﺘﺨﺼﺼﺔ ﻋﻥ ﺍﻟﺨﻠل ﻓﻲ ﻤﻨﺎﻫﺞ ﺘﻠﻘﻲ ﺍﻟﻌﻠﻡ ﻭﻋﻼﺠﻪ ﻤﻥ ﺨﻼل ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﻘﺭﺁﻨﻴﺔ ﻤﺴﺘﻤﺩﺓ ﻤﻥ ﻜﺘﺎﺏ ﺍﷲ
ﻭﺴﻨﺔ ﻨﺒﻴﻪ-ﻋﻠﻴﻬﻡ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ. -
ﺃﻫﺩﺍﻑ ﺍﻟﺩﺭﺍﺴﺔ:
-١ﺇﺒﺭﺍﺯ ﺍﻟﺨﻠل ﻓﻲ ﻤﻨﺎﻫﺞ ﺘﻠﻘﻲ ﺍﻟﻌﻠﻡ.
-٢ﺇﺒﺭﺍﺯ ﻤﻅﺎﻫﺭ ﺍﻟﺨﻠل ﻓﻲ ﻤﻨﺎﻫﺞ ﺘﻠﻘﻲ ﺍﻟﻌﻠﻡ.
-٣ﺘﻭﺼﻴﻑ ﻋﻼﺝ ﺍﻟﺨﻠل ﻓﻲ ﻤﻨﺎﻫﺞ ﺘﻠﻘﻲ ﺍﻟﻌﻠﻡ .
ﻤﻨﻬﺞ ﺍﻟﺩﺭﺍﺴﺔ:
ﻴﻌﺘﻤﺩ ﺍﻟﺒﺤﺙ ﻋﻠﻰ ﺍﻟﻤﻨﻬﺞ ﺍﻻﺴﺘﺭﺩﺍﺩﻱ ،ﺍﻟﺘﺄﺭﻴﺨﻲ ،ﺍﻟﺘﺤﻠﻴﻠﻲ ،ﺍﻟﻘﺎﺌﻡ ﻋﻠﻰ ﺘﺘﺒﻊ ﺍﻟﻨﺼﻭﺹ ﻤﻥ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ،ﻭﺃﺨﺫ ﻤﻭﺍﻗﻑ
ﺍﻟﻨﺒﻲ -ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ -ﻭﺍﻟﺼﺤﺎﺒﺔ-ﺭﻀﻲ ﺍﷲ ﻋﻨﻬﻡ -ﻭﺍﻟﺴﻠﻑ ﺍﻟﺼﺎﻟﺢ-ﺭﻀﻭﺍﻥ ﺍﷲ ﻋﻠﻴﻬﻡ.-
ﺃﻫﻤﻴﺔ ﺍﻟﺩﺭﺍﺴﺔ:
ﺘﻠﻤﺱ ﻓﻲ ﺍﻟﺨﻠل ﻓﻲ ﻤﻨﺎﻫﺞ ﺘﻠﻘﻲ ﺍﻟﻌﻠﻡ ﻭﻋﻼﺠﻪ ﻤﻥ ﺨﻼل ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﻘﺭﺁﻨﻴﺔ ﻭﺒﻴﺎﻥ ﺩﻭﺭﻩ ﻓﻲ ﺘﺸﺨﻴﺹ ﺍﻷﻤﺔ ﺍﻹﺴـﻼﻤﻴﺔ
ﺒﻤﺎ ﺤﺼل ﻓﻴﻬﺎ ﻤﻥ ﺍﻟﻐﻠﻭ ﻭﺍﻟﺘﻁﺭﻑ ﻟﻭﻀﻊ ﺍﻟﺤﻠﻭل ﺍﻟﻤﺴﺘﻭﺤﺎﺓ ﻤﻥ ﺨﻼﻟﻪ.
ﺤﺩﻭﺩ ﺍﻟﺩﺭﺍﺴﺔ:ﺍﻗﺘﺼﺭ ﺍﻟﺒﺤﺙ ﻋﻠﻰ ﺒﻴﺎﻥ ﺍﻟﺨﻠل ﻓﻲ ﻤﻨﺎﻫﺞ ﺘﻠﻘﻲ ﺍﻟﻌﻠﻡ ﻭﻋﻼﺠﻪ.
ﺨﻁﺔ ﺍﻟﺩﺭﺍﺴﺔ:ﺘﺘﻜﻭﻥ ﺨﻁﺔ ﺍﻟﺒﺤﺙ-ﺒﺈﺫﻥ ﺍﷲ -ﻤﻥ ﻤﻘﺩﻤﺔ ،ﻭﺘﻤﻬﻴﺩ ،ﻭﺨﻤﺴﺔ ﻤﺒﺎﺤﺙ ،ﻭﺨﺎﺘﻤﺔ،ﻭﺍﻟﻔﻬﺎﺭﺱ .
ﺍﻟﻤﻘﺩﻤﺔ :ﻭﺘﺘﻀﻤﻥ ﻤﺎ ﻴﻠﻲ) :ﺃﺴﺒﺎﺏ ﺍﻻﺨﺘﻴﺎﺭ ،ﺃﻫﺩﺍﻑ ﺍﻟﺩﺭﺍﺴﺔ ،ﻤﻨﻬﺞ ﺍﻟﺩﺭﺍﺴﺔ ،ﺃﻫﻤﻴﺔ ﺍﻟﺩﺭﺍﺴﺔ ،ﺤﺩﻭﺩ ﺍﻟﺩﺭﺍﺴﺔ ،ﺨﻁـﺔ
ﺍﻟﺩﺭﺍﺴﺔ(.
ﺍﻟﺘﻤﻬﻴﺩ ،ﻭﻓﻴﻪ-:ﺘﻌﺭﻴﻑ ﺍﻟﺨﻠل ،ﻭﺍﻟﻤﻨﺎﻫﺞ .
ﺍﻟﻤﺒﺤﺙ ﺍﻷﻭل :ﺃﻫﻤﻴﺔ ﺍﻟﻤﻨﻬﺞ ﺍﻟﺼﺤﻴﺢ ﻓﻲ ﺘﻠﻘﻲ ﺍﻟﻌﻠﻡ .
ﺍﻟﻤﺒﺤﺙ ﺍﻟﺜﺎﻨﻲ :ﺇﺒﺭﺍﺯ ﻤﻅﺎﻫﺭ ﺍﻟﺨﻠل ﻓﻲ ﻤﻨﺎﻫﺞ ﺘﻠﻘﻲ ﺍﻟﻌﻠﻡ .
ﺍﻟﻤﺒﺤﺙ ﺍﻟﺜﺎﻟﺙ :ﺍﻟﻤﻨﺎﺒﻊ ﺍﻟﺼﺤﻴﺤﺔ ﻓﻲ ﺘﻠﻘﻲ ﺍﻟﻌﻠﻡ.
ﺍﻟﻤﺒﺤﺙ ﺍﻟﺭﺍﺒﻊ :ﺍﻟﻌﻠﻡ ﺍﻟﺼﺤﻴﺢ ﻓﻲ ﻓﻬﻡ ﻓﻘﻪ ﺍﻟﺨﻼﻑ.
ﺍﻟﻤﺒﺤﺙ ﺍﻟﺨﺎﻤﺱ :ﻋﻼﺝ ﺍﻟﺨﻠل ﻓﻲ ﻤﻨﺎﻫﺞ ﺘﻠﻘﻲ ﺍﻟﻌﻠﻡ .
ﺍﻟﺨﺎﺘﻤﺔ :ﻭﺘﺸﺘﻤل ﻋﻠﻰ ﺃﻫﻡ ﺍﻟﻨﺘﺎﺌﺞ ﻭﺍﻟﺘﻭﺼﻴﺎﺕ.ﻭﺍﻟﻔﻬﺎﺭﺱ) :ﺍﻟﻤﺼﺎﺩﺭ ﻭﺍﻟﻤﺭﺍﺠﻊ ،ﺍﻟﻤﻭﻀﻭﻋﺎﺕ(.
ﺃﻫﻡ ﺍﻟﻨﺘﺎﺌﺞ:
-١ﺇﺒﺭﺍﺯ ﻤﻅﺎﻫﺭ ﺍﻟﺨﻠل ﻓﻲ ﻤﻨﺎﻫﺞ ﺘﻠﻘﻲ ﺍﻟﻌﻠﻡ.
-٢ﺘﻭﺼﻴﻑ ﻋﻼﺝ ﺍﻟﺨﻠل ﻓﻲ ﻤﻨﺎﻫﺞ ﺘﻠﻘﻲ ﺍﻟﻌﻠﻡ.
ﺃﻫﻡ ﺍﻟﺘﻭﺼﻴﺎﺕ:
-١ﺃﻭﺼﻲ ﺒﺒﺫل ﺍﻟﺠﻬﻭﺩ ﺍﻟﻌﻠﻤﻴﺔ ﻤﻥ ﻗﺒل ﺍﻟﻌﻠﻤﺎﺀ ﻭﻁﻼﺏ ﺍﻟﻌﻠﻡ ﻓﻲ ﺒﺤﺙ ﻤﻭﻀﻭﻉ ﺍﻟﺨﻠل ﻓﻲ ﻤﻨﺎﻫﺞ ﺘﻠﻘﻲ ﺍﻟﻌﻠﻡ ﻭﻋﻼﺠـﻪ
ﻤﻥ ﺨﻼل ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻭﻴﺔ ،ﻭﻨﺸﺭ ﺍﻟﻤﻨﻬﺞ ﺍﻟﺼﺤﻴﺢ ﻓﻲ ﺘﻠﻘﻲ ﺍﻟﻌﻠﻡ ،ﻭﺍﺴﺘﻔﺭﺍﻍ ﺍﻟﻭﺴﻊ ﻓﻲ ﺫﻟـﻙ ،ﺤﻴـﺙ ﺃﺭﻯ ﺃﻥ
ﻫﻨﺎﻙ ﺠﻭﺍﻨﺏ ﻤﻬﻤﺔ ﻟﻡ ﺘﻌﻁ ﺤﻘﻬﺎ ﻤﻥ ﺍﻟﺒﺤﺙ ﻭﺍﻟﺩﺭﺍﺴﺔ.
-٢ﺘﺭﺒﻴﺔ ﺍﻟﺸﺒﺎﺏ ﻭﺍﻟﺩﻋﺎﺓ ﻭﻁﻠﺒﺔ ﺍﻟﻌﻠﻡ ،ﻋﻠﻰ ﺍﻟﻤﻨﻬﺞ ﺍﻟﺼﺤﻴﺢ ﻓﻲ ﺘﻠﻘﻲ ﺍﻟﻌﻠﻡ ،ﻤﻤﺎ ﻴﻘﻀﻲ ﻋﻠﻰ ﺍﻟﺨﻠل ﺍﻟﻤﻭﺠﻭﺩ ﻓﻲ ﻤﺤﻴﻁ
ﺍﻟﻤﺠﺘﻤﻊ ﺍﻟﻤﺴﻠﻡ ﺴﻭﺍﺀ ﺃﻜﺎﻥ ﺇﻓﺭﺍﻁﹰﺎ ﺃﻭ ﺘﻔﺭﻴﻁﹰﺎ.
٢
אאאאא
ﺍﳌﻘﺪﻣﺔ
ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ
ﺇ ﱠﻥ ﺍﳊﻤﺪ ﷲ ﳓﻤﺪﻩ ﻭﻧﺴﺘﻌﻴﻨﻪ ﻭﻧﺴﺘﻬﺪﻳﻪ ﻭﻧﺴﺘﻐﻔﺮﻩ ،ﻭﻧﻌﻮﺫ ﺑﺎﷲ ﻣﻦ ﺷﺮﻭﺭ ﺃﻧﻔﺴﻨﺎ ﻭﺳـﻴﺌﺎﺕ
ﺃﻋﻤﺎﻟﻨﺎ ،ﻣﻦ ﻳﻬﺪﻩ ﺍﷲ ﻓﻼ ﻣﻀﻞ ﻟﻪ ،ﻭﻣﻦ ﻳﻀﻠﻞ ﻓﻼ ﻫﺎﺩﻱ ﻟﻪ ،ﻭﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺣـﺪﻩ ﻻ
ﺷﺮﻳﻚ ﻟﻪ ،ﻭﺃﺷﻬﺪ ﺃ ﱠﻥ ﳏﻤﺪﺍ ﻋﺒﺪﻩ ﻭﺭﺳﻮﻟﻪ ،ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺃﺻﺤﺎﺑﻪ ﺃﲨﻌﲔ.
ﺴِﻠﻤﻮ ﹶﻥ] ﺁﻝ ﻋﻤﺮﺍﻥ.[١٠٢ :
ﻳَﺎ ﹶﺃﻳﻬَﺎ ﺍﱠﻟﺬِﻳ َﻦ ﺁ َﻣﻨﻮﹾﺍ ﺍﺗﻘﹸﻮﹾﺍ ﺍﻟﻠﱠ َﻪ َﺣ ﻖ ﺗﻘﹶﺎِﺗ ِﻪ َﻭ ﹶﻻ َﺗﻤﻮﺗﻦِ ﺇﻻﱠ َﻭﺃﹶﻧﺘﻢ ﻣ
ﺲ ﻭَﺍ ِﺣ َﺪ ٍﺓ َﻭ َﺧﹶﻠ َﻖ ِﻣﻨﻬَﺎ َﺯ ﻭ َﺟﻬَﺎ َﻭَﺑﺚﱠ ِﻣﻨ ﻬﻤَﺎ ِﺭﺟَـﺎ ﹰﻻ
ﺱ ﺍﺗﻘﹸﻮﹾﺍ َﺭﺑ ﹸﻜ ﻢ ﺍﱠﻟﺬِﻱ َﺧﹶﻠ ﹶﻘﻜﹸﻢ ﻣﻦ ﻧ ﹾﻔ ٍ
ﻳَﺎ ﹶﺃﻳﻬَﺎ ﺍﻟﻨﺎ
ﻜ ﻢ َﺭﻗِﻴﺒﺎ] ﺍﻟﻨﺴﺎﺀ.[١ :
ﹶﻛِﺜﲑﺍ َﻭِﻧﺴَﺎﺀ ﻭَﺍﺗﻘﹸﻮﹾﺍ ﺍﻟﻠﱠ َﻪ ﺍﱠﻟﺬِﻱ َﺗﺴَﺎﺀﻟﹸﻮ ﹶﻥ ِﺑ ِﻪ ﻭَﺍ َﻷ ﺭﺣَﺎ َﻡ ِﺇﻥﱠ ﺍﻟﻠﱠ َﻪ ﻛﹶﺎ ﹶﻥ َﻋﹶﻠﻴ ﹸ
ﺼِﻠ ﺢ ﹶﻟ ﹸﻜ ﻢ ﹶﺃ ﻋﻤَﺎﹶﻟ ﹸﻜ ﻢ َﻭَﻳ ﻐ ِﻔ ﺮ ﹶﻟ ﹸﻜ ﻢ ﺫﹸﻧـﻮَﺑﻜﹸ ﻢ
ﻳَﺎ ﹶﺃﻳﻬَﺎ ﺍﱠﻟﺬِﻳ َﻦ ﺁ َﻣﻨﻮﺍ ﺍﺗﻘﹸﻮﺍ ﺍﻟﻠﱠ َﻪ َﻭﻗﹸﻮﻟﹸﻮﺍ ﹶﻗ ﻮ ﹰﻻ َﺳﺪِﻳﺪﺍ ) (٧٠ﻳ
َﻭﻣَﻦ ﻳ ِﻄ ﻊ ﺍﻟﻠﱠ َﻪ َﻭ َﺭﺳﻮﹶﻟﻪ ﹶﻓ ﹶﻘ ﺪ ﻓﹶﺎ َﺯ ﹶﻓ ﻮﺯﺍ َﻋﻈِﻴﻤﺎ] ﺍﻷﺣﺰﺍﺏ.[٧١-٧٠ :
ﺃﻣﺎ ﺑﻌﺪ:
ﻓﺈﻥ ﺃﺻﺪﻕ ﺍﳊﺪﻳﺚ ﻛﺘﺎﺏ ﺍﷲ ،ﻭﺧﲑ ﺍﳍﺪﻱ ﻫﺪﻱ ﳏﻤﺪ-ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ ،-ﻭﺷـﺮ
ﺍﻷﻣﻮﺭ ﳏﺪﺛﺎﺎ ،ﻭﻛﻞ ﳏﺪﺛﺔ ﺑﺪﻋﺔ ،ﻭﻛﻞ ﺑﺪﻋﺔ ﺿﻼﻟﺔ ،ﻭﻛﻞ ﺿﻼﻟﺔ ﰲ ﺍﻟﻨﺎﺭ.
ﰒ ﺇ ﱠﻥ ﻣﻦ ﻧﻌﻤﺔ ﺍﷲ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﻣﺔ ﻭﺗﺸﺮﻳﻔﻪ ﳍﺎ ﺃﻥ ﺟﻌﻠﻬﺎ ﺃﻣ ﹰﺔ ﻭﺳ ﹰﻄﺎ ﺧﻴﺎ ﺭﺍ ﻋﺪﻭﻻ ،ﻓﻘـﺎﻝ-
ﻚ َﺟ َﻌ ﹾﻠﻨَﺎ ﹸﻛ ﻢ ﺃﹸ ﻣ ﹰﺔ َﻭ َﺳﻄﹰﺎ] ﺍﻟﺒﻘﺮﺓ ، [١٤٣:ﻓﻬﻲ ﺧﲑ ﺍﻷﻣﻢ ﺍﻟـﱵ ﺃﺧﺮﺟـﺖ
ﻋﺰﻭﺟﻞَ :-ﻭ ﹶﻛ ﹶﺬِﻟ َ
ﺱ
ﺖ ﻟِﻠﻨـﺎ ِ
ﻟﻠﻨﺎﺱ ﻭﻗﺪ ﻭﺻﻔﻬﺎ ﺍﳌﻮﱄ -ﻋﺰﻭﺟﻞ -ﻭﺷﻬﺪ ﳍﺎ ﺑﺬﻟﻚ ﻓﻘﺎﻝ :ﻛﹸﻨﺘ ﻢ َﺧﻴ َﺮ ﺃﹸ ﻣ ٍﺔ ﺃﹸ ﺧ ِﺮ َﺟ
ﻑ َﻭَﺗﻨ َﻬ ﻮ ﹶﻥ َﻋ ِﻦ ﺍﹾﻟﻤﻨ ﹶﻜ ِﺮ َﻭﺗ ﺆ ِﻣﻨﻮ ﹶﻥ ﺑِﺎﻟﻠﱠ ِﻪ] ﺁﻝ ﻋﻤﺮﺍﻥ.[١١٠ :
َﺗ ﹾﺄ ﻣﺮﻭ ﹶﻥ ﺑِﺎﹾﻟ َﻤ ﻌﺮﻭ ِ
ﰒ ﺍﺻﻄﻔﻰ ﺍﷲ -ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ -ﳍﺎ ﺭﺳﻮ ﹰﻻ ﻣﻦ ﺧﻴﺎﺭﻫﺎ ﻭﺃﻭﺳﻄﻬﺎ ﻧﺴﺒﺎ ﻭﻣﻜﺎﻧ ﹰﺔ ،ﻓﺒﻌﺜﻪ ﻓﻴﻬﺎ
ﺺ
ﺴﻜﹸ ﻢ َﻋﺰِﻳ ﺰ َﻋﹶﻠﻴ ِﻪ ﻣَﺎ َﻋﻨِـﺘ ﻢ ﺣَـﺮِﻳ
ﻧﺒﻴﺎ ﻭﺭﺳﻮﻻ :ﻗﺎﻝ –ﻋﺰﻭﺟﻞ -ﹶﻟ ﹶﻘ ﺪ ﺟَﺎﺀ ﹸﻛ ﻢ َﺭﺳﻮ ﹲﻝ ﻣ ﻦ ﺃﹶﻧﻔﹸ ِ
ﻑ ﺭﺣِﻴ ﻢ] ﺍﻟﺘﻮﺑﺔ.[١٢٨ :
ﲔ َﺭﺅﻭ
َﻋﹶﻠﻴﻜﹸﻢ ﺑِﺎﹾﻟﻤ ﺆ ِﻣِﻨ َ
ﻼ ﳋﲑ ﻣﺎ ﺟﺎﺀﺕ ﺑـﻪ:
ﻛﻤﺎ ﺃﻧﺰﻝ ﻋﻠﻴﻬﺎ ﺃﺷﺮﻑ ﻛﺘﺒﻪ ،ﻭﺟﻌﻠﻪ ﻣﻬﻴﻤﻨﺎ ﻋﻠﻰ ﺍﻟﻜﺘﺐ ﻗﺒﻠﻪ ،ﺷﺎﻣ ﹰ
ﺏ َﻭ ﻣ َﻬﻴ ِﻤﻨﺎ َﻋﹶﻠﻴ ِﻪ] ﺍﳌﺎﺋﺪﺓ.[٤٨ :
ﺼ ﺪﻗﹰﺎ ﱢﻟﻤَﺎ َﺑﻴ َﻦ َﻳ َﺪﻳ ِﻪ ِﻣ َﻦ ﺍﹾﻟ ِﻜﺘَﺎ ِ
ﺤ ﻖ ﻣ َ
ﺏ ﺑِﺎﹾﻟ َ
ﻚ ﺍﹾﻟ ِﻜﺘَﺎ َ
َ ﻭﺃﹶﻧ َﺰﹾﻟﻨَﺎ ِﺇﹶﻟﻴ َ
ﻭﺬﺍ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ﻭﺍﻟﺮﺳﻮﻝ ﺍﻟﻜﺮﱘ ، ،ﺷﺮﻓﺖ ﻫﺬﻩ ﺍﻷﻣﺔ ،ﻓﻜﺎﻧﺖ ﺧﲑ ﺍﻷﻣﻢ ﻭﺃﻭﺳـﻄﻬﺎ
ﻭﺃﻋﺪﳍﺎ ،ﻭﻛﺎﻥ ﺃﺳﻌﺪ ﻫﺬﻩ ﺍﻷﻣﺔ ﺑﺎﺗﺒﺎﻋﻬﻤﺎ ،ﻭﺃﺣﺮﺻﻬﻢ ﻋﻠﻰ ﻫﺪﻳﻬﻤﺎ ﻗﻮﻻ ﻭﻋﻤﻼ ﻭﺍﻋﺘﻘﺎ ﺩﺍ ،ﻓﻬـﻢ
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ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﰒ ﺗﺎﺑﻌﻮﻫﻢ ،ﰒ ﺍﻟﺘﺎﺑﻌﻮﻥ ﳍﻢ ﺑﺈﺣﺴﺎﻥ ﻣـﻦ ﺍﻟﻘـﺮﻭﻥ
ﺍﻟﺜﻼﺛﺔ ﺍﳌﻔﻀﻠﺔ ﺍﻟﱵ ﺷﻬﺪ ﳍﺎ ﺍﻟﻨﱯ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﺑﺎﳋﲑﻳﺔ ﰲ ﻗﻮﻟﻪَ » :ﺧﻴﺮ ﺍﻟﻨﺎ ِ
ﺱ ﹶﻗ ﺮﻧِﻲ ،ﹸﺛﻢ
ﺴِﺒﻖَ ﺷﻬَﺎ َﺩﺓﹸ ﹶﺃ َﺣ ِﺪ ِﻫ ﻢ َﻳﻤِﻴَﻨ ﻪَ ،ﻭَﻳﻤِﻴﻨ ﻪ َﺷﻬَﺎ َﺩَﺗﻪ.(١) «
ﺍﱠﻟﺬِﻳ َﻦ َﻳﻠﹸﻮَﻧ ﻬ ﻢ ،ﹸﺛﻢ ﺍﱠﻟﺬِﻳ َﻦ َﻳﻠﹸﻮَﻧ ﻬ ﻢ ،ﹸﺛ ﻢ َﻳﺠِﻲ ُﺀ ﹶﺃ ﹾﻗﻮَﺍ ﻡ َﺗ
ﻓﻬﺆﻻﺀ ﻫﻢ ﺧﻴﺎﺭ ﺍﻷﻣﺔ ،ﰒ ﻳﻠﺤﻖ ﻢ ﻛﻞ ﻣﻦ ﻛﺎﻥ ﻋﻠﻰ ﻣﺜﻞ ﻣﺎ ﻛﺎﻧﻮﺍ ﻋﻠﻴـﻪ ﻣـﻦ ﺍﳍـﺪﻯ
ﻭﺍﻟﺘﻤﺴﻚ ﺑﻜﺘﺎﺏ ﺍﷲ ﻭﺳﻨﺔ ﺭﺳﻮﻟﻪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﰲ ﻛﻞ ﺯﻣﺎﻥ ﻭﻣﻜﺎﻥ ،ﻓﻬﺆﻻﺀ ﲨﻴ ﻌﺎ
ﺧﻴﺎﺭ ﻫﺬﻩ ﺍﻷﻣﺔ ﻭﺃﻭﺳﻄﻬﺎ ﻭﺃﻋﺪﳍﺎ.
ﻭﻟﻘﺪ ﺗﺄ ﻣﻠﺖ ﻃﻮﻳﻼ ﻋﻨﺪ ﻗﻀﻴﺔ ﺍﳋﻠﻞ ﰲ ﻣﻨﺎﻫﺞ ﺗﻠﻘﻲ ﺍﻟﻌﻠﻢ ﻭﻋﻼﺟﻪ ﻣﻦ ﺧـﻼﻝ ﺍﻟﺪﺭﺍﺳـﺎﺕ
ﺲ ﺍﳊﺎﺟﺔ
ﺍﻟﻘﺮﺁﻧﻴﺔ ،ﻭﺑﻌﻴﺪﺍ ﻋﻦ ﺍﻟﻐﻠﻮ ﻭﺍﳉﻔﺎﺀ ،ﻭﺍﻹﻓﺮﺍﻁ ﻭﺍﻟﺘﻔﺮﻳﻂ؛ ﻭﺃﻳﻘﻨﺖ ﺃ ﹼﻥ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ،ﺑﺄﻣ
ﺇﱃ ﺍﳌﻨﻬﺞ ﺍﻟﺼﺤﻴﺢ ﰲ ﺗﻠﻘﻲ ﺍﻟﻌﻠﻢ ﻣﻦ ﺍﳌﻨﺎﺑﻊ ﺍﻷﺻﻠﻴﺔ ﺍﻟﺼﺤﻴﺤﺔ ،ﻣﻨﻘﺬﺍ ﻣﻦ ﺑﻌﺾ ﺍﻻﳓﺮﺍﻑ ﺍﻟﺬﻱ
ﺟﻠﺐ ﻋﻠﻴﻪ ﺍﻟﺮﺯﺍﻳﺎ ﻭﺍﳌﺼﺎﺋﺐ ﻭﺍﻟﻨﻜﺒﺎﺕ.
ﻛﻤﺎ ﻭﺟﺪﺕ ﺃ ﹼﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﻗﺪ ﺭﺳﻢ ﻟﻨﺎ ﻫﺬﺍ ﺍﳌﻨﻬﺞ ﰲ ﲨﻴﻊ ﺟﻮﺍﻧﺒﻪ ﺃﺻـﻮ ﹰﻻ ﻭﻓﺮﻭﻋـﹰﺎ
ﻼ.
ﻭﻋﻘﻴﺪ ﹰﺓ ﻭﻋﺒﺎﺩ ﹰﺓ ﻭﺧﻠﻘﹰﺎ ﻭﺳﻠﻮﻛﹰﺎ ﻭﺗﺼﻮﺭﹰﺍ ﻭﻋﻤ ﹰ
ﻭﻣﻦ ﻫﻨﺎ ﻛﺎﻥ ﻋﻠﻰ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻦ ﺍﳌﻨﻬﺞ ﺍﻟﺼﺤﻴﺢ ﰲ ﺗﻠﻘﻲ ﺍﻟﻌﻠﻢ ﻣﻦ ﺍﻟﻘـﺮﺁﻥ
ﺍﻟﻜﺮﱘ ﻭﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﻭﻋﻠﻰ ﻣﻨﻬﺞ ﺍﻟﺴﻠﻒ؛ ﺣﱴ ﻳﺒﺘﻌﺪ ﻣﻦ ﺍﳌﺸﺎﻛﻞ ﺍﻟﱵ ﻻﺣﺼﺮ ﳍﺎ ﺩﻳﻨﻴﺔ ﻭﺳﻴﺎﺳﻴﺔ
ﻭﺛﻘﺎﻓﻴﺔ ﻭﺍﻗﺘﺼﺎﺩﻳﺔ،ﻭﺍﺟﺘﻤﺎﻋﻴﺔ ،ﻭﻓﻜﺮﻳﺔ ). (٢
ﻭﰲ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ ﺃﺳﱠﻠﻂ ﺍﻟﻀﻮﺀ ﻋﻠﻰ ﺍﳋﻠﻞ ﰲ ﻣﻨﺎﻫﺞ ﺗﻠﻘﻲ ﺍﻟﻌﻠـﻢ ﻭﻋﻼﺟـﻪ ﻣـﻦ ﺧـﻼﻝ
ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ.
ﻭﺧﺘﺎﻣﺎ....ﺃﺳﺄﻝ ﺍﳌﻮﱃ ﺍﻟﻘﺪﻳﺮ ﺍﻟﺘﻮﻓﻴﻖ ﻭﺍﻟﺴﺪﺍﺩ ،ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤـﺪ ﻭﻋﻠـﻰ ﺁﻟـﻪ
ﻭﺃﺻﺤﺎﺑﻪ ﺃﲨﻌﲔ ،ﻭﺁﺧﺮ ﺩﻋﻮﺍﻧﺎ ﺃﻥ ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ.
ﺸ َﻬﺪَ ﻋﻠﹶﻰ َﺷﻬَﺎ َﺩ ِﺓ َﺟ ﻮ ٍﺭ ِﺇﺫﹶﺍ ﺃﹸ ﺷ ِﻬ َﺪ -ﺣـﺪﻳﺚ ﺭﻗـﻢ ).(٢٦٥٢ ﺏ :ﹶﻻ َﻳ )(١ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ) (١٧١/٣ﻛﺘﺎﺏ ﺍﻟﺸﻬﺎﺩﺍﺕ-ﺑَﺎ
ﺼﺤَﺎَﺑ ِﺔ ﹸﺛﻢ ﺍﱠﻟﺬِﻳ َﻦ َﻳﻠﹸـﻮَﻧﻬ ﻢ
ﻀ ِﻞ ﺍﻟ
ﺏ ﹶﻓ
ﷲ َﺗﻌَﺎﻟﹶﻰ َﻋﻨ ﻬ ﻢ ،-ﺑَﺎ
ﺿ َﻲ ﺍ ُ
ﺼﺤَﺎَﺑ ِﺔ َ -ﺭ ِ
ﺻﺤﻴﺢ ﻣﺴﻠﻢ ) (١٩٦٢ /٤ﻛﺘﺎﺏ ﹶﻓﻀَﺎِﺋ ِﻞ ﺍﻟ
ﹸﺛﻢ ﺍﱠﻟﺬِﻳ َﻦ َﻳﻠﹸﻮَﻧ ﻬ ﻢ-ﺣﺪﻳﺚ ﺭﻗﻢ ).(٢٥٣٣
)(٢ﺍﻧﻈﺮ :ﻣﺸﻜﻼﺕ ﺍﻷﻗﻠﻴﺎﺕ ﺍﳌﺴﻠﻤﺔ ﰲ ﺍﻟﻐﺮﺏ ،ﻷﲪﺪ ﻋﺒﺪﺍﻟﻐﲏ ﳏﻤﻮﺩ ﻋﺒﺪﺍﻟﻐﲏ ،ﻣﻮﻗﻊ ﺍﻷﻟﻮﻛﺔ )ﺹ.(٤
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ﺍﻟﺘﻤﻬﻴﺪ ،ﻭﻓﻴﻪ:
-ﺗﻌﺮﻳﻒ ﺍﳋﻠﻞ ،ﻭﺍﳌﻨﻬﺞ .
ﺃﻭﻻ :ﺗﻌﺮﻳﻒ ﺍﳋﻠﻞ:
ﳋ ﹶﻠﻞﹸ ﻟﻐﺔ :ﺍﻟﻔﺮﺟﺔ ﺑﲔ ﺍﻟﺸﻴﺌﲔ ،ﻭﺍﳉﻤﻊ ِﺧ ﹶ
ﻼ ﹲﻝ ،ﻛﺠﺒﻞ ﻭﺟﺒﺎﻝ ﻭﻗﺮﺉ ﻤﺎ ،ﻗﻮﻟـﻪ ﺗﻌـﺎﱃ: ﺍﹶ
ﺨﺮﺝِ ﻣ ﻦ ﺧِﻼِﻟ ِﻪ ]ﺍﻟﻨﻮﺭ [٤٣ :ﻭ َﺧﹶﻠﻠِﻪ ﻭﻫﻲ ﻓﺮﺝ ﰲ ﺍﻟﺴﺤﺎﺏ ﳜﺮﺝ ﻣﻨﻬﺎ ﺍﳌﻄـﺮ
ﻕ َﻳ
ﹶﻓَﺘﺮَﻯ ﺍﹾﻟ َﻮ ﺩ َ
ﳋﹶﻠﻞﹸ ﺃﻳﻀﺎ :ﺍﻟﻔﺴﺎﺩ ﰲ ﺍﻷﻣﺮ).(١ ﻭﺍ ﹶ
ﺍﳋﻠﻞ ﺍﺻﻄﻼﺣﺎ :ﺍﺿﻄﺮﺍﺏ ﺍﻟﺸﻲﺀ ﻭﻋﺪﻡ ﺍﻧﺘﻈﺎﻣﻪ ﻭﺃﺻﻠﻪ ﻓﺮﺟﺔ ﺑﲔ ﺍﻟﺸﻴﺌﲔ ).(٢
ﺛﺎﻧﻴﺎ :ﺗﻌﺮﻳﻒ ﺍﳌﻨﻬﺞ .
ﻓﺎﳌﻨﻬﺞ ﰲ ﺍﻟﻠﻐﺔ :ﻣﻨﻬﺞ ﺍﻟﻄﺮﻳﻖ ﻭﻣﻨﻬﺎﺟﻪ ،ﺍﻟﻨﻬﺞ :ﺍﻟﻄﺮﻳﻖ ﺍﻟﻮﺍﺿﺢ ،ﻭﻬﻧـﺞ ﺍﻷﻣـﺮ ﻭﺃﻬﻧـﺞ:
ﻭﺿﺢ .ﻗﺎﻝ ﺗﻌﺎﱃِ :ﻟ ﹸﻜﻞﱟ َﺟ َﻌ ﹾﻠﻨَﺎ ﻣِﻨ ﹸﻜ ﻢ ِﺷ ﺮ َﻋ ﹰﺔ َﻭ ِﻣﻨﻬَﺎﺟﺎ ] ﺍﳌﺎﺋﺪﺓ .(٣) [٤٨ :
ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﻄﱪﻱ-ﺭﲪﻪ ﺍﷲ : -ﺍﳌﻨﻬﺎﺝ ﺃﺻﻠﻪ :ﺍﻟﻄﺮﻳﻖ ﺍﻟﺒﲔ ﺍﻟﻮﺍﺿﺢ ،ﻳﻘﺎﻝ ﻣﻨﻪ :ﻫﻮﻃﺮﻳـﻖ
ﻬﻧﺞ ،ﻭﻣﻨﻬﺞ،ﺑﲔ)،(٤ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺮﺍﺟﺰ:
ﻣﻦ ﻳﻚ ﰲ ﺷﻚ ﻓﻬﺬﺍ ﻓﻠﺞ *** ﻣﺎﺀ ﺭﻭﺍﺀ ﻭﻃﺮﻳﻖ ﻬﻧﺞ).(٥
ﰒ ﻳﺴﺘﻌﻤﻞ ﰲ ﻛﻞ ﺷﻲﺀ ﻛﺎﻥ ﺑﻴﻨﺎ ﻭﺍﺿﺤﺎ ﺳﻬﻼ ).(٦
ﺍﺻﻄﻼﺣﺎ" :ﻧﻈﻢ ﺍﻟﺪﻋﻮﺓ ،ﻭﺧﻄﻄﻬﺎ ﺍﳌﺮﺳﻮﻣﺔ ﳍﺎ").(٧
)-(١ﺍﻟﺰﻫﺪ ﻻﺑﻦ ﺍﳌﺒﺎﺭﻙ ) ،(٦١ﺷﺮﺡ ﺃﺻﻮﻝ ﺍﻋﺘﻘﺎﺩ ﺃﻫﻞ ﺍﻟﺴﻨﺔ )ﺹ (١٠٢ﻭﺣﺴﻨﻪ ﺍﳊﺎﻓﻆ ﺍﳌﻘﺪﺳﻲ ،ﻭﺻﺤﺤﻪ ﻏﲑﻩ.
)-(٢ﺩ .ﻧﺎﺻﺮ ﺑﻦ ﻋﺒﺪﺍﻟﻜﺮﱘ ﺍﻟﻌﻘﻞ ،ﺍﻟﻌﻠﻤﺎﺀ ﻫﻢ ﺍﻟﺪﻋﺎﺓ .(٢٧ / ١) -
)-(٣ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ.
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ﻒ ﻳ ﹾﻘَﺒﺾ ﺍﹾﻟ ِﻌ ﹾﻠ ﻢ ﺣﺪﻳﺚ ﺭﻗﻢ ).(٩٨ )-(١ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )ِ (١٧٦ /١ﻛﺘَﺎﺏ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ،ﺑَﺎﺏ ﹶﻛﻴ َ
ﺠ ﻬ ِﻞ ﻭﻗﺎﻝ َﺭﺑِﻴ َﻌ ﹸﺔ ﻟﹶﺎ َﻳﻨَﺒﻐِﻲ ِﻟﹶﺄ َﺣ ٍﺪ ِﻋﻨ َﺪﻩ ﺷَـ ﻲ ٌﺀ ﻣـﻦ )-(٢ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )، (٤٣/١ﻛﺘﺎﺏ ﺍﻟﻌﻠﻢ -ﺑَﺎﺏ َﺭ ﹾﻓ ِﻊ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ َﻭ ﹸﻇﻬﻮ ِﺭ ﺍﹾﻟ َ
ﺴﻪ، ﺣﺪﻳﺚ ﺭﻗﻢ ).(٨١ ﻀﻴ َﻊ َﻧ ﹾﻔ َ
ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ﹶﺃ ﹾﻥ ﻳَ
ﺱ.ﺣﺪﻳﺚ ﺭﻗﻢ).(٨٥ ﺏ ﺍﹾﻟ ﹸﻔﺘﻴَﺎ ِﺑِﺈﺷَﺎ َﺭ ِﺓ ﺍﹾﻟَﻴ ِﺪ ﻭَﺍﻟ ﺮﹾﺃ ِ
)-(٣ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )ِ (٤٤/١ﻛﺘَﺎﺏ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ-ﺑَﺎﺏ ﻣﻦ ﹶﺃﺟَﺎ َ
)-(٤ﺍﻻﳓﺮﺍﻑ ﺍﻟﻔﻜﺮﻱ،ﻣﻔﻬﻮﻣﻪ ـ ﺃﺳﺒﺎﺑﻪ ـ ﻋﻼﺟﻪ،ﰲ ﺿﻮﺀ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ) ،ﺹ.(٣١
)-(٥ﺍﻻﻓﺘﺮﺍﻕ ..ﻣﻔﻬﻮﻣﻪ -ﺃﺳﺒﺎﺑﻪ -ﺳﺒﻞ ﺍﻟﻮﻗﺎﻳﺔ ﻣﻨﻪ .(٢٦ / ١) -
٩
אאאאא
)-(١ﻣﺴﻨﺪ ﺃﲪﺪ ) (٢٥٢ / ٢٢ﻗﺎﻝ ﺍﻷﻟﺒﺎﱐ :ﺻﺤﻴﺢ،ﺍﻧﻈﺮ :ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ ) .( ٣٥٧ - ٣٥٦ / ٤
)-(٢ﳎﻠﺔ ﺍﻟﺒﻴﺎﻥ ) -ﺍﻟﻌﺪﺩ ٩٢ﺹ .(٨
ﲔ -ﺣﺪﻳﺚ ﺭﻗﻢ ) ،(٤٢ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﱐ ﰲ ﺻﺤﻴﺢ ﺨﹶﻠﻔﹶﺎ ِﺀ ﺍﻟﺮﺍ ِﺷﺪِﻳ َﻦ ﺍﹾﻟ َﻤ ﻬ ِﺪﻳ َ
ﻉ ﺳﻨ ِﺔ ﺍﹾﻟ
)-(٣ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ ) (١٥/١ﺑَﺎﺏ ﺍﺗﺒَﺎ ِ
ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺔ ﺣﺪﻳﺚ ﺭﻗﻢ) . (٤٠
)-(٤ﺍﻻﺳﺘﻘﺎﻣﺔ) .( ٤ /١
١٠
אאאאא
ﺤ ﺮﹶﻓﻬَـﺎ ﹶﻛﹶﺄﻧـﻪ ﻳﺮِﻳـﺪ ﻭَﺍﹾﻟ ِﻔَﺘﻦَ ﻭَﻳ ﹾﻜﺜﹸﺮ ﺍﹾﻟ َﻬ ﺮﺝ ،ﻗِﻴ ﹶﻞ :ﻳَﺎ َﺭﺳﻮ ﹶﻝ ﺍﷲ َﻭﻣَﺎ ﺍﹾﻟ َﻬ ﺮﺝ؟ ﹶﻓﻘﹶﺎ ﹶﻝَ :ﻫ ﹶﻜﺬﹶﺍ ِﺑَﻴ ِﺪ ِﻩ ﹶﻓ َ
ﺍﹾﻟ ﹶﻘﺘﻞ«).(٢) (١
ﺤ ِﻘﺮ ﹶﺃ َﺣﺪﻛﹸ ﻢ ﺻَﻼَﺗﻪ ﺻﺤَﺎﺑﺎ َﻳ ﻭﺑﲔ ﺍﻟﻨﱯ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﰲ ﺣﺪﻳﺚَ » :ﺩ ﻋﻪ ﹶﻓِﺈﻥﱠ ﹶﻟﻪ ﹶﺃ
ﺻﻴَﺎ ِﻣ ِﻬﻢَ ،ﻳ ﹾﻘ َﺮﺀُﻭ ﹶﻥ ﺍﹾﻟ ﹸﻘﺮﺁ ﹶﻥ ﻻ ﻳﺠَﺎ ِﻭﺯَ ﺗﺮَﺍِﻗَﻴﻬ ﻢ «) (٣ﻓﻬﺬﻩ ﺍﻷﺟﻨﺎﺱ ﺍﻟﺜﻼﺛﺔ ﺻﻴَﺎ َﻣ ﻪ َﻣ َﻊ ِ
َﻣ َﻊ ﺻَﻼِﺗ ِﻬﻢَ ،ﻭ ِ
ﻣﻊ ﺃﻬﻧﺎ ﰲ ﺃﺻﻠﻬﺎ ﻣﺸﺮﻭﻋﺔ ،ﻭﳑﺎ ﳛﺒﻬﺎ ﺍﷲ ﻭﻟﻜﻨﻬﻢ ﳌﺎ ﱂ ﻳﻠﺘﺰﻣﻮﺍ ﺑﺎﳌﻘﺪﺍﺭ ﻭﺍﻟﻜﻴﻔﻴﺔ ﺍﻟﱵ ﺷﺮﻋﻬﺎ ﺍﷲ
ﻛﺎﻥ ﺫﻟﻚ ﺍﻻﳓﺮﺍﻑ ﺳﺒﺒﹰﺎ ﳋﺮﻭﺟﻬﻢ ﻋﻦ ﺍﻟﺪﻳﻦ ،ﻭﳍﺬﺍ ﻗﺎﻝ ﺍﻟﺴﻠﻒ " :ﺍﻗﺘﺼﺎﺩ ﰲ ﺳﻨﺔ ،ﺧﲑ ﻣـﻦ
ﺍﺟﺘﻬﺎﺩ ﰲ ﺑﺪﻋﺔ ").(٤
ﺇﺫﹰﺍ ﻓﺎﻟﺒﻌﺪ ﻋﻦ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻋﻠﻤﹰﺎ ﻭﻋﻤﻼﹰ ،ﻭﻋﺪﻡ ﺍﻟﻮﻗﻮﻑ ﻋﻨﺪ ﺣﺪﻭﺩﳘﺎ ﻫﻮ ﺑﺪﺍﻳﺔ ﺍﻟـﺸﺮ
ﻭﺃﻋﻈﻢ ﻣﺪﺧﻞ ﻣﻦ ﻣﺪﺍﺧﻞ ﺍﻟﺸﻴﻄﺎﻥ ﻭﺍﳍﻼﻙ ﻭﺍﻻﻧﻘﻄﺎﻉ ،ﻭﺍﻟﺴﻼﻣﺔ ﺩﺍﺋﻤﹰﺎ ﰲ ﻟﺰﻭﻡ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ.
ﻗﺎﻝ ﺍﻟﺸﻨﻘﻴﻄﻲ-ﺭﲪﻪ ﺍﷲ " :-ﻭﻟﻮ ﻛﺎﻥ ﺍﳌﺴﻠﻤﻮﻥ ﻳﺘﻌﻠﻤﻮﻥ ﻛﺘﺎﺏ ﺍﷲ ﻭﺳﻨﺔ ﺭﺳﻮﻟﻪ -ﺻﻠﻰ
ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻭﻳﻌﻤﻠﻮﻥ ﲟﺎ ﻓﻴﻬﻤﺎ ﻟﻜﺎﻥ ﺫﻟﻚ ﺣﺼﻨﺎ ﻣﻨﻴﻌﺎ ﳍﻢ ﻣﻦ ﺗﺄﺛﲑ ﺍﻟﻐـﺰﻭ ﺍﻟﻔﻜـﺮﻱ ﰲ
ﻋﻘﺎﺋﺪﻫﻢ ﻭﺩﻳﻨﻬﻢ ،ﻭﻟﻜﻦ ﳌﺎ ﺗﺮﻛﻮﺍ ﺍﻟﻮﺣﻲ ﻭﻧﺒﺬﻭﻩ ﻭﺭﺍﺀ ﻇﻬﻮﺭﻫﻢ . (٥) " ..
-٢ﺃﺧﺬ ﺍﻟﻌﻠﻢ ﻣﻦ ﺃﻫﻠﻪ ﻭﻫﻢ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺮﺑﺎﻧﻴﻮﻥ.
ﺕ] ﺍﺎﺩﻟﺔ ،ﺁﻳﺔ. [١١ : ﻗﺎﻝ ﺗﻌﺎﱃَ :ﻳ ﺮﹶﻓ ِﻊ ﺍﷲ ﺍﱠﻟﺬِﻳ َﻦ ﺁ َﻣﻨﻮﺍ ِﻣﻨ ﹸﻜ ﻢ ﻭَﺍﱠﻟﺬِﻳ َﻦ ﺃﹸﻭﺗﻮﺍ ﺍﹾﻟ ِﻌ ﹾﻠ َﻢ َﺩ َﺭﺟَﺎ ٍ
ﺨﺸَﻰ ﺍﻟﻠﱠ َﻪ ِﻣ ﻦ ِﻋﺒَﺎ ِﺩ ِﻩ ﺍﹾﻟﻌﹶﻠﻤَﺎﺀ ] ﻓﺎﻃﺮ ،ﺁﻳﺔ.[ ٢٨ : ﻭﻗﺎﻝ ﺗﻌﺎﱃِ :ﺇﻧﻤَﺎ َﻳ
ﻓﺎﻹﺳﻼﻡ ﻋﻈﻴﻢ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺮﺀ ﺍﻟﺘﺰﻡ ﺑﻪ ،ﻭﻋﻈﻴﻢ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺮﺀ ﻗﺪ ﺃﺟﻬﺪ ﻧﻔﺴﻪ ﻭﺟﺎﻫﺪ ﻧﻔﺴﻪ
ﰲ ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻰ ﺣﻘﻴﻘﺔ ﺍﻹﺳﻼﻡ ،ﻭﻟﻜﻦ ﻟﻦ ﻳﻜﻮﻥ ﺫﺍﻙ ﺇﻻ ﺑﺎﻟﻌﻠﻢ ،ﻓﺎﻟﻌﻠﻢ ﺍﻟﻨﺎﻓﻊ ﺑﻪ ﻳﺼﻠﺢ ﺍﻟﻘﻠﺐ
ﺼ َﲑ ٍﺓ ﹶﺃَﻧ ﹾﺎ َﻭ َﻣ ِﻦ
ﻭﺑﻪ ﻳﺼﻠﺢ ﺍﻟﻌﻤﻞ ،ﻭﳍﺬﺍ ﻗﺎﻝ ﺍﷲ ﺟﻞ ﻭﻋﻼ :ﹸﻗ ﹾﻞ َﻫ ِﺬ ِﻩ َﺳﺒِﻴﻠِﻲ ﹶﺃ ﺩﻋﻮ ِﺇﻟﹶﻰ ﺍﻟﻠﱠ ِﻪ َﻋﻠﹶﻰ َﺑ ِ
ﺼ َﲑ ٍﺓ ﻳﻌﲏ ﻋﻠﻰ ﻋﻠﻢ؛ ﻷﻥ ﺍﻟﺒﺼﲑﺓ ﻟﻠﻘﻠﺐ ﻫﻲ ﺍﺗَﺒ َﻌﻨِﻲ ] ﻳﻮﺳﻒ ،ﺁﻳﺔ ،[١٠٨:ﻭﻣﻌﲎ َ ﻋﻠﹶﻰ َﺑ ِ
ﺍﻟﻌﻠﻢ ﺍﻟﺬﻱ ﺑﻪ ﻳﺒﺼﺮ ﺣﻘﺎﺋﻖ ﺍﳌﻌﻠﻮﻣﺎﺕ ﻭﻳﺪﺭﻙ ﺍﻟﺼﻮﺍﺏ ﻓﻴﻬﺎ ،ﻭﻗﺎﻝ ﺍﷲ ﺟﻞ ﻭﻋﻼ :ﹶﺃ َﻭ ﻣَﻦ ﻛﹶﺎ ﹶﻥ
ﺱ ] ﺍﻷﻧﻌﺎﻡ ،ﺁﻳﺔ[ ١٢٢:ﻭﻗﺪ ﻗﺎﻝ ﺃﻫﻞ ﺍﻟﻌﻠﻢ :ﺇﻥ َﻣﻴﺘﺎ ﹶﻓﹶﺄ ﺣَﻴﻴﻨَﺎ ﻩ َﻭ َﺟ َﻌ ﹾﻠﻨَﺎ ﹶﻟﻪ ﻧﻮﺭﺍ َﻳ ﻤﺸِﻲ ِﺑ ِﻪ ﻓِﻲ ﺍﻟﻨﺎ ِ
ﻫﺬﺍ ﺍﻟﻨﻮﺭ ﻫﻮ ﺍﻹﺳﻼﻡ ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﻌﻠﻢ ﺍﻟﻨﺎﻓﻊ ﻭﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ.
ﻭﳍﺬﺍ ﱂ ﻳﺄﻣﺮ ﺍﷲ ﺟﻞ ﻭﻋﻼ ﻧﺒﻴﻪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻭﺃﻣﺘﻪ ﻣﻦ ﺑﻌﺪﻩ ﺃﻥ ﻳﺰﺩﺍﺩﻭﺍ ﻣﻦ ﺷﻲﺀ
ﺏ ِﺯ ﺩﻧِﻲ ِﻋ ﹾﻠﻤﺎ ] ﻃﻪ ،ﺁﻳﺔ.[ ١١٤: ﺷﻴﺌﺎ ﺇﻻ ﺃﻥ ﻳﺰﺩﺍﺩﻭﺍ ﻣﻦ ﺍﻟﻌﻠﻢ ،ﻓﻘﺎﻝ ﺟﻞ ﻭﻋﻼَ :ﻭﻗﹸﻞ ﺭ
ﻟﻘﺪﺣﺚ ﺍﻹﺳﻼﻡ ﻣﻨﺬ ﻧﺰﻭﻝ ﺃﻭﻝ ﺁﻳﺔ ﻓﻴﻪ ﻋﻠﻰ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﻭﺍﻟﺘﺄﻛﻴﺪ ﻋﻠﻴﻪ ،ﻗﺎﻝ ﺗﻌﺎﱃ ﺍﻗﹾـ َﺮﹾﺃ
ﻚ ﺍﱠﻟﺬِﻱ َﺧﹶﻠ َﻖ ] ﺍﻟﻌﻠﻖ،ﺁﻳﺔ ،[١:ﻭﻗﺪ ﻛﺮﻡ ﺍﻟﺪﻳﻦ ﺍﻹﺳﻼﻣﻲ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﻗﻮﻟـﻪ ﺗﻌـﺎﱃ ﺑِﺎ ﺳ ِﻢ َﺭﺑ َ
ﻂ ] ﺁﻝ ﻋﻤﺮﺍﻥ،ﺁﻳﺔ.[١٨: ﺴِﻼِﺋ ﹶﻜﺔﹸ َﻭﹸﺃ ﻭﻟﹸﻮﹾﺍ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ﻗﹶﺂِﺋ َﻤﹰﺎ ﺑِﺎﹾﻟ ِﻘ
َﺷ ِﻬ َﺪ ﺍﻟﱠﻠ ﻪ ﹶﺃﻧ ﻪ ﹶﻻ ِﺇﹶﻟ َﻪ ِﺇﻻﱠ ﻫَ ﻮ ﻭَﺍﹾﻟ َﻤ ﹶ
"ﻭﺍﳌﻨﻬﺞ ﺍﻹﺳﻼﻣﻲ ﻗﺎﺋﻢ ﻋﻠﻰ ﺃﻥ ﻭﺟﻮﺩ ﺍﻟﺮﺟﻞ ﺍﳌﻨﺎﺳﺐ ﰲ ﺍﳌﻜﺎﻥ ﺍﳌﻨﺎﺳﺐ ﻫﻮ ﻭﺍﺟﺐ ﺷﺮﻋﻲ
ﻭﺿﺎﻣﻨﺎ ﻟﺴﻼﻣﺔ ﺍﻟﻌﻤﻞ ﻭﺣﺴﻦ ﺍﻷﺩﺍﺀ ،ﻭﺍﻹﺳﻼﻡ ﻳﺮﰊ ﺍﻟﻔﺮﺩ ﻋﻠﻰ ﺍﻹﺣﺴﺎﻥ ﻭﺍﻹﺗﻘﺎﻥ ،ﻭﻻ ﻳـﺴﻮﺩ
ﺍﻷﻣﺮ ﺇﻻ ﻷﻫﻠﻪ ،ﻛﻤﺎ ﻓﻌﻞ ﺍﻟﻨﱯ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻣﻊ ﺃﰊ ﺫﺭ ﻋﻨﺪﻣﺎ ﻃﻠﺐ ﻣﻨﻪ ﺃﻥ ﻳﻮﻟﻴﻪ ﻓﻘﺎﻝ
ﻟﻪ» :ﺇﻧﻚ ﺿﻌﻴﻒ ﻭﺇﻬﻧﺎ ﺃﻣﺎﻧﺔ ،ﻭﺃﻬﻧﺎ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺣﺴﺮﺓ ﻧﺪﺍﻣﺔ« ).(١
ﻭﻟﻘﺪ ﺃﻟﺰﻡ ﺍﻹﺳﻼﻡ ﻭﻻﺓ ﺍﻷﻣﻮﺭ ﺑﺎﺧﺘﻴﺎﺭ ﺍﻷﺻﻠﺢ ﻟﺸﻐﻞ ﺍﻟﻮﻇﻴﻔﺔ ﺍﻟﻌﺎﻣﺔ ،ﻭﻛﺎﻥ ﺭﺳـﻮﻝ ﺍﷲ -
ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻳﻘﻮﻡ ﺑﺘﺪﺭﻳﺐ ﻣﻦ ﻳﺴﺘﻌﻤﻠﻬﻢ ﻋﻠﻰ ﻣﺼﺎﱀ ﺍﳌﺴﻠﻤﲔ ،ﻭﻳﺰﻭﺩﻫﻢ ﺑﺎﻟﻨـﺼﺎﺋﺢ
ﻭﺍﻹﺭﺷﺎﺩﺍﺕ ،ﻭﱂ ﻳﻔﺖ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ-ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ -ﻣﺎ ﻟﻠﺘﺪﺭﻳﺐ ﻣﻦ ﺃﳘﻴﺔ ﺑﺎﻟﻐﺔ ﰲ ﺗﻨﻤﻴﺔ
ﺍﳌﻌﺎﺭﻑ ﻭﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺗﻔﻬﻢ ﺍﻷﻋﻤﺎﻝ ﻓﺄﻭﻟﻮﻩ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻫﺘﻤﺎﻣﻬﻢ ﻓﻜﺎﻧﺖ ﺍﳌﺪﻳﻨﺔ ،ﺍﳌﻨﻮﺭﺓ ﻋﻠﻰ ﻋﻬﺪ
ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ-ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ -ﺃﺷﺒﻪ ﺑﺎﳉﺎﻣﻌﺔ ﺍﻟﱵ ﲣﺮﺝ ﻓﻴﻬﺎ ﺍﻟﻘﺎﺩﺓ ﻭﺍﻟﻮﻻﺓ ﻭﺍﻷﻓﺮﺍﺩ.
ﻓﻠﻢ ﻳﻜﻦ ﻋﻤﺮ-ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ -ﻳﺒﻌﺚ ﺃﺣﺪﺍ ﺇﱃ ﺍﻷﻣﺼﺎﺭ ﺇﻻ ﺑﻌﺪ ﺃﻥ ﻳﻜـﻮﻥ ﻗـﺪ ﺍﺧﺘـﱪﻩ
ﺑﺎﻟﺘﺪﺭﻳﺐ ﻭﺍﳌﻨﺎﻗﺸﺔ ،ﺣﱴ ﺃﻧﻪ ﻛﺎﻥ ﻗﻠﻤﺎ ﳜﻄﺊ ﺍﺧﺘﻴﺎﺭ ﻋﻤﺎﻟﻪ ﻛﻞ ﰲ ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﻳﺼﻠﺢ ﻟﻪ").(٢
ﻭﻣﻦ ﻫﺆﻻﺀ ﺍﳌﺪﺭﺑﲔ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻓﺈﻥ ﻣﱰﻟﺘﻬﻢ ﻋﺎﻟﻴﺔ ﰲ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ،ﻭﺩﺭﺟﺘﻬﻢ ﺭﻓﻴﻌﺔ ﺳﺎﻣﻘﺔ،
ﻛﻴﻒ ﻻ..ﻭﻫﻢ ﺍﻟﺬﻳﻦ ﺍﺟﺘﺒﺎﻫﻢ ﺍﷲ ﳊﻔﻆ ﺩﻳﻨﻪ ،ﻭﻧﺸﺮ ﻛﻠﻤﺘﻪ ،ﻭﻗﺮﻬﻧﻢ ﺑﺸﻬﺎﺩﺗﻪ ﻓﻘﺎﻝَ :ﺷ ِﻬ َﺪ ﺍﻟﱠﻠ ﻪ
ﻼِﺋ ﹶﻜﺔﹸ َﻭﹸﺃ ﻭﻟﹸﻮﹾﺍ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ﻗﹶﺂِﺋ َﻤﹰﺎ ﺑِﺎﹾﻟ ِﻘﺴﻂِ] ﺁﻝ ﻋﻤﺮﺍﻥ،ﺁﻳﺔ ،[١٨:ﻭﻧﻔﻰ ﺍﳌـﺴﺎﻭﺍﺓ ﹶﺃﻧ ﻪ ﹶﻻ ِﺇﹶﻟ َﻪ ِﺇﻻﱠ ﻫَ ﻮ ﻭَﺍﹾﻟ َﻤ ﹶ
ﺴَﺘﻮِﻱ ﺍﱠﻟﺬِﻳ َﻦ َﻳ ﻌﹶﻠﻤـﻮ ﹶﻥ ﻭَﺍﻟﱠـﺬِﻳ َﻦ ﻻ َﻳ ﻌﹶﻠﻤـﻮ ﹶﻥ] ﺑﲔ ﻣﻦ ﻳﻌﻠﻢ ﻭﻣﻦ ﻻ ﻳﻌﻠﻢ ،ﻓﻘﺎﻝ :ﹸﻗ ﹾﻞ َﻫ ﹾﻞ َﻳ
ﺨﺸَﻰ ﺍﻟﻠﱠ َﻪ ﺍﻟﺰﻣﺮ،ﺁﻳﺔ ،[٩:ﻭﺃﻭﺿﺢ ﺃ ﱠﻥ ﺃﻟﺼﻖ ﺍﻟﺼﻔﺎﺕ ﺑﺄﻫﻞ ﺍﻟﻌﻠﻢ،ﺧﺸﻴﺘﻬﻢ ﷲ ﺗﻌﺎﱃ،ﻓﻘﺎﻝِ :ﺇﻧﻤَﺎ َﻳ
ِﻣ ﻦ ِﻋﺒَﺎ ِﺩ ِﻩ ﺍﹾﻟﻌﹶﻠﻤَﺎﺀ ] µﻓﺎﻃﺮ،ﺁﻳﺔ ،[٢٨:ﻭﻣﻦ ﺧﺸﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ﻟﺮﻢ ﺃﻧﻬـﻢ ﻻ ﻳﺘﻜﻠﻤـﻮﻥ ﺇﻻ ﺑـﺎﻟﻌﻠﻢ
ﻭﺍﳍﺪﻯ ،ﻭﳜﺸﻮﻥ ﺭﻢ ﻣﻦ ﻓﻮﻗﻬﻢ ﺃﻥ ﻳﺘﻘﻮﻟﻮﺍ ﻋﻠﻴﻪ ﺑﻼ ﻋﻠﻢ ،ﻭﻳﻮﻗﱢﻌﻮﺍ ﻋﻨﻪ ﲜﻬﻞ؛ ﻷﻧﻬﻢ ﻭﻗﱠـﺎﻓﻮﻥ
ﺼ َﺮ ﻭَﺍﹾﻟ ﹸﻔﺆَﺍ َﺩ
ﺴ ﻤ َﻊ ﻭَﺍﹾﻟَﺒ َ
ﻚ ِﺑ ِﻪ ِﻋ ﹾﻠ ﻢ ِﺇﻥﱠ ﺍﻟ
ﺲ ﹶﻟ َ
ﻋﻨﺪ ﺣﺪﻭﺩ ﺍﷲ ﻭﻧﻮﺍﻫﻴﻪ ،ﺇﺫ ﻗﺎﻝ ﺗﻌﺎﱃَ :ﻭ ﹶﻻ َﺗ ﹾﻘﻒ ﻣَﺎ ﹶﻟﻴ َ
ﺴﺆﻭ ﹰﻻ ] ﺍﻹﺳﺮﺍﺀ ،ﺁﻳﺔ.(١) [ ٣٦: ﻚ ﻛﹶﺎ ﹶﻥ َﻋﻨﻪَ ﻣ ﹸﻛﻞﱡ ﺃﹸﻭﻟِﺌ َ
ﻭﻗﺪ ﺗﻮﺍﺗﺮﺕ ﻛﺘﺎﺑﺎﺕ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﺍﻟﺘﻜﻠﹼﻢ ﺑﻼ ﻋﻠﻢ ﻭﺍﻹﻓﺘﺎﺀ ﺑﺎﳉﻬﻞ ،ﻭﻣﻨـﻬﻢ ﺍﻹﻣـﺎﻡ
ﺍﻟﺸﺎﻓﻌﻲ ﻓﻘﺪ ﻗﺎﻝ " :ﻓﺎﻟﻮﺍﺟﺐ ﻋﻠﻰ ﺍﻟﻌﺎﳌﲔ ﺃﻥ ﻻ ﻳﻘﻮﻟﻮﺍ ﺇ ﱠﻻ ﻣﻦ ﺣﻴﺚ ﻋﻠﻤﻮﺍ ،ﻭﻗﺪ ﺗﻜﻠﱠﻢ ﰲ ﺍﻟﻌﻠﻢ ﻣﻦ
)(٢
ﻟﻮ ﺃﻣﺴﻚ ﻋﻦ ﺑﻌﺾ ﻣﺎ ﺗﻜﻠﱠﻢ ﻓﻴﻪ ﻣﻨﻪ ﻟﻜﺎﻥ ﺍﻹﻣﺴﺎﻙ ﺃﻭﱃ ﺑﻪ ﻭﺃﻗﺮﺏ ﻣﻦ ﺍﻟﺴﻼﻣﺔ ﻟﻪ ،ﺇﻥ ﺷﺎﺀﺍﷲ "
ﻭﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ-ﺭﲪﻪ ﺍﷲ " :-ﻭﻻ ﳛﻞ ﻷﺣﺪ ﺃﻥ ﻳﺘﻜﻠﱠﻢ ﰲ ﺍﻟﺪﻳﻦ ﺑﻼ ﻋﻠﻢ ،ﻭﻻ
ﻳﻌﲔ ﻣﻦ ﺗﻜﻠﱠﻢ ﰲ ﺍﻟﺪﻳﻦ ﺑﻼ ﻋﻠﻢ ،ﺃﻭ ﺃﺩﺧﻞ ﰲ ﺍﻟﺪﻳﻦ ﻣﺎ ﻟﻴﺲ ﻣﻨﻪ " ).(٣
ﻭﺍﻟﻮﺍﻗﻊ ﰲ ﺯﻣﺎﻧﻨﺎ ﺃﻥ ﺍﻟﻨﺎﺱ ﺻﺎﺭﻭﺍ ﻳﺄﺧﺬﻭﻥ ﺍﻟﻌﻠﻢ ﻋﻦ ﻛﻞ ﻣﻦ ﺩﻋﺎﻫﻢ ﺇﱃ ﺍﻟﺘﻌﻠﻢ ،ﻭﻛﻞ ﻣـﻦ
ﺭﻓﻊ ﻓﻮﻕ ﺭﺃﺳﻪ ﺭﺍﻳﺔ ﺍﻟﺪﻋﻮﺓ ،ﻓﻴﻔﺘﻮﻥ ﺑﻐﲑ ﻋﻠﻢ ،ﻭﻳَﻀﻠﻮﻥ ﻭﻳﻀﻠﻮﻥ ،ﻭﻫﺬﺍ ﻣﺼﺪﺍﻕ ﻗﻮﻝ ﺍﻟﺮﺳﻮﻝ -
ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ » : -ﺇﻥ ﺍﷲ ﻻ ﻳﻨﺘﺰﻉ ﺍﻟﻌﻠﻢ ﺑﻌﺪ ﺃﻥ ﺃﻋﻄﺎﻛﻤﻮﻩ ﺍﻧﺘﺰﺍﻋﺎ ،ﻭﻟﻜﻦ ﻳﻨﺘﺰﻋﻪ ﻣﻨـﻬﻢ
ﺱ ﺟﻬﺎﻝ ﻳﺴﺘﻔﺘﻮﻥ ﻓﻴﻔﺘﻮﻥ ﺑﺮﺃﻳﻬﻢ ﻓَﻴﻀﻠﻮﻥ ﻭﻳﻀﻠﻮﻥ « ).(٤ ﻣﻊ ﻗﺒﺾ ﺍﻟﻌﻠﻤﺎﺀ ﺑﻌﻠﻤﻬﻢ ،ﻓﻴﺒﻘﻰ ﻧﺎ
ﻭﻣﺎ ﹸﻟﺒﺲ ﻋﻠﻰ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﻣﻦ ﺍﻟﺬﻳﻦ ﺗﺰﻋﻤﻮﺍ ﺍﻟﻔﺘﻴﺎ؛ ﻓﺄﻓﺘﻮﺍ ﺑﻐﲑ ﻋﻠﻢ ،ﻭ ﺷﺒﻪ ﻋﻠﻴﻬﻢ ،ﻓﺄﺑـﺎﺣﻮﺍ
ﻼ ﹲﻝ َﻭ َﻫﺬﹶﺍ َﺣﺮَﺍ ﻡ ﱢﻟَﺘ ﹾﻔَﺘﺮﻭﹾﺍ َﻋﻠﹶﻰﺏ َﻫﺬﹶﺍ َﺣ ﹶ ﺴَﻨﺘﻜﹸﻢ ﺍﹾﻟ ﹶﻜ ِﺬ َ
ﺼﻒ ﹶﺃﹾﻟ ِ ﺍﳊﺮﺍﻡ ،ﻭﺍﷲ ﻳﻘﻮﻝَ :ﻭ ﹶﻻ َﺗﻘﹸﻮﻟﹸﻮﹾﺍ ِﻟﻤَﺎ َﺗ ِ
ﺏ ﹶﻻ ﻳ ﹾﻔِﻠﺤﻮ ﹶﻥ ] ﺍﻟﻨﺤﻞ ،ﺁﻳﺔ. [١١٦: ﺏ ِﺇﻥﱠ ﺍﱠﻟﺬِﻳ َﻦ َﻳ ﹾﻔَﺘﺮﻭ ﹶﻥ َﻋﻠﹶﻰ ﺍﻟﻠﱠ ِﻪ ﺍﹾﻟ ﹶﻜ ِﺬ َ
ﺍﻟﻠﱠ ِﻪ ﺍﹾﻟ ﹶﻜ ِﺬ َ
*ﺻﻔﺎﺕ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺍﻟﺘﻠﻘﻲ ﺑﺎﳌﻨﻬﺞ ﺍﻟﺼﺤﻴﺢ:
١ـ ﺍﻟﺘﻠﻘﻲ ﻣﻦ ﺍﻟﻌﺎﱂ ﺍﻟﺬﻱ ﳜﺸﻰ ﺍﷲ ﺗﻌﺎﱃ:
ﷲ ِﻋ ﹾﻠﻤﺎَ ،ﻭ ﹶﻛ ﹶﻔﻰ ﺑِـﺎ ِﻻ ﹾﻏِﺘﺮَﺍ ِﺭ ﺑِـ ِﻪ ﺸَﻴ ِﺔ ﺍ ِ
ﺨﻳﻘﻮﻝ ﺍﺑﻦ ﻣﺴﻌﻮﺩ-ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ -ﻭﻏﲑﻩ ) :ﹶﻛﻔﹶﻰ ِﺑ َ
ﻼ ﻟﻪ :ﻳﺎ ﻋﺎﱂ .ﻓﻘﺎﻝ ﺍﻟﺸﻌﱯ " :ﺇﻧﻤﺎ ﺍﻟﻌﺎﱂ ﻣـﻦ ﻼ( ) ،(٥ﻭﺣﲔ ﻧﺎﺩﻯ ﺃﺣﺪﻫﻢ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻌﱯ ﻗﺎﺋ ﹰ َﺟ ﻬ ﹰ
ﳜﺸﻰ ﺍﷲ " ) ،(٦ﻭﻛﺎﻥ ﻃﻼﺏ ﺍﻟﻌﻠﻢ ﻻ ﻳﺘﻠﻘﻮﻥ ﺍﻟﻌﻠﻢ ﺇ ﱠﻻ ﻋﻤﻦ ﻋﺮﻑ ﺑﺎﳋﺸﻴﺔ ﻭﺍﳋﺸﻮﻉ.
٢ـ ﺍﻟﺘﻠﻘﻲ ﻋﻦ ﺍﻟﺮﺍﺳﺨﲔ ﰲ ﺍﻟﻌﻠﻢ:
ﻗﺎﻝ ﺗﻌﺎﱃَ :ﻭﻣَﺎ َﻳ ﻌ ِﻘﹸﻠﻬَﺎ ِﺇﻻﱠ ﺍﹾﻟﻌَﺎِﻟﻤﻮ ﹶﻥ ] ﺍﻟﻌﻨﻜﺒﻮﺕ ،ﺁﻳﺔ[ ٤٣ :ﻭﻗﺎﻝ ﺗﻌﺎﱃَ :ﻭِﺇﺫﹶﺍ ﺟَﺎﺀ ﻫ ﻢ
ﻑ ﹶﺃﺫﹶﺍﻋﻮﹾﺍ ِﺑ ِﻪ َﻭﹶﻟ ﻮ َﺭﺩﻭ ﻩ ِﺇﻟﹶﻰ ﺍﻟ ﺮﺳﻮ ِﻝ َﻭِﺇﻟﹶﻰ ﹸﺃ ﻭﻟِﻲ ﺍ َﻷ ﻣ ِﺮ ِﻣﻨ ﻬ ﻢ ﹶﻟ َﻌِﻠﻤَـ ﻪ ﺍﻟﱠـﺬِﻳ َﻦ ﺨ ﻮ ِ ﹶﺃ ﻣ ﺮ ﻣ َﻦ ﺍ َﻷ ﻣ ِﻦ ﹶﺃ ِﻭ ﺍﹾﻟ َ
ﺴﺘَﻨِﺒﻄﹸﻮَﻧ ﻪ ِﻣﻨ ﻬ ﻢ] ﺍﻟﻨﺴﺎﺀ ،ﺁﻳﺔ[ ٨٣ :ﻓﺄﻫﻞ ﺍﻟﻌﻠﻢ ﻫﻢ ﺃﻭﱃ ﺍﻟﻨﺎﺱ ﺑﺎﺳﺘﻨﺒﺎﻁ ﺃﺣﻜﺎﻡ ﺍﻟﺪﻳﻦ ﻭﺷﺮﺍﺋﻌﻪ. َﻳ
ﻗﺎﻝ ﺃﺣﺪ ﺍﻟﺴﻠﻒ :ﺣﻘﻴﻘﺔ ﺍﻟﻔﻘﻪ ﻋﻨﺪﻱ :ﺍﻻﺳﺘﻨﺒﺎﻁ ﳍﺬﺍ ﺣﺜﱠﻨﺎ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﺳﺆﺍﳍﻢ ﺇﻥ ﺃﺷﻜﻞ
ﻋﻠﻴﻨﺎ ﺃﻣﺮ ﺷﺮﻋﻲ ،ﻓﻘﺎﻝ ﺗﻌﺎﱃ :ﻓﹶﺎ ﺳﹶﺄﻟﹸﻮﹾﺍ ﹶﺃ ﻫ ﹶﻞ ﺍﻟ ﱢﺬ ﹾﻛ ِﺮ ﺇِﻥ ﻛﹸﻨﺘ ﻢ ﹶﻻ َﺗ ﻌﹶﻠﻤﻮ ﹶﻥ ] ﺍﻷﻧﺒﻴﺎﺀ ،ﺁﻳﺔ.(١) [ ٧ :
ﺃﺧﺮﺝ ﺍﻟﺪﺍﺭﻣﻲ ﰲ ﺳﻨﻨﻪ ﰲ ﻣﻘﺪﻣﺘﻪَ :ﻋ ﻦ ﹶﺃﺑِﻲ ﹸﺃﻣَﺎ َﻣ ﹶﺔ َﻋ ﻦ َﺭﺳﻮ ِﻝ ﺍﷲ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﹶﺃﻧـ ﻪ
ﻒ َﻳ ﹾﺬ َﻫﺐ ﺍﹾﻟ ِﻌ ﹾﻠ ﻢ ﻳَﺎ َﻧِﺒ ﻲ ﺍﷲ َﻭﻓِﻴﻨَﺎ ِﻛﺘَـﺎﺏ ﺍﷲ؟ ﻗﹶـﺎ ﹶﻝ: ﺐ .ﻗﹶﺎﻟﹸﻮﺍَ :ﻭ ﹶﻛﻴ َ ﻗﹶﺎ ﹶﻝ » ﺧﺬﹸﻭﺍ ﺍﹾﻟ ِﻌ ﹾﻠ َﻢ ﹶﻗﺒ ﹶﻞ ﹶﺃ ﹾﻥ َﻳ ﹾﺬ َﻫ َ
ﻀﺒ ﻪ ﺇ ﱠﻻ ﺍﷲ -ﹸﺛﻢ ﻗﹶﺎ ﹶﻝ :ﹶﺛ ِﻜﹶﻠﺘﻜﹸ ﻢ ﹸﺃ ﻣﻬَﺎﺗ ﹸﻜ ﻢ ﹶﺃ َﻭﹶﻟ ﻢ َﺗﻜﹸ ِﻦ ﺍﻟﺘ ﻮﺭَﺍ ﹸﺓ ﻭَﺍﹾﻟِﺈﻧﺠِﻴ ﹸﻞ ﻓِﻲ َﺑﻨِﻲ ِﺇ ﺳﺮَﺍﺋِﻴﻞﹶ، ﺐ -ﻻ ﻳ ﻐ ِ ﻀ َ ﹶﻓ َﻐ ِ
ﺐ َﺣ َﻤﹶﻠﺘ ﻪ « ).(٢ﺏ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ﹶﺃ ﹾﻥ َﻳ ﹾﺬ َﻫ َ
ﺐ َﺣ َﻤﹶﻠﺘﻪِ ،ﺇﻥﱠ ﹶﺫﻫَﺎ َ ﺏ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ﹶﺃ ﹾﻥ َﻳ ﹾﺬ َﻫ َ
ﹶﻓﹶﻠ ﻢ ﻳ ﻐِﻨﻴَﺎ َﻋﻨ ﻬ ﻢ َﺷﻴﺌﹰﺎ ؟! ِﺇﻥﱠ ﹶﺫﻫَﺎ َ
ﻳﻘﻮﻝ ﺍﻟﺸﺎﻋﺮ :
ﻣﻦ ﻳﺄﺧﺬ ﺍﻟﻌﻠﻢ ﻋﻦ ﺷﻴﺦ ﻣﺸﺎﻓﻬ ﹰﺔ *** ﻳﻜﻦ ﻣﻦ ﺍﻟﺰﻳﻒ ﻭﺍﻟﺘﺼﺤﻴﻒ ﰲ ﺣﺮ ِﻡ
)(٣
ﻭﻣﻦ ﻳﻜﻦ ﺁﺧﺬﹰﺍ ﻟﻠﻌﻠﻢ ﻣﻦ ﺻﺤﻒ*** ﻓﻌﻠﻤﻪ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻛﺎﻟﻌﺪﻡ.
ﻭﺻﺪﻕ ﻣﻦ ﻗﺎﻝ:
)(٤
ﻭﻛﻢ ﻣﻦ ﻋﺎﺋﺐ ﻗﻮ ﹰﻻ ﺻﺤﻴﺤﹰﺎ *** ﻭﺁﻓﺘﻪ ﻣﻦ ﺍﻟﻔﻬﻢ ﺍﻟﺴﻘﻴﻢ
ﻭﳍﺬﺍ ﻛﺎﻥ ﺃﻫﻞ ﺍﻟﻌﻠﻢ -ﺭﲪﻬﻢ ﺍﷲ ﲨﻴﻌﹰﺎ -ﺇﺫﺍ ﺳﺌﻠﻮﺍ ﻋﻦ ﻣﺴﺄﻟﺔ ﻭﱂ ﻳﻌﺮﻓﻮﺍ ﳍﺎ ﺟﻮﺍﺑﹰﺎ ﻗـﺎﻟﻮﺍ:
ﺍﷲ ﺃﻋﻠﻢ ،ﻛﻤﺎ ﻧﻘﻞ ﻋﻦ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﺃﻧﻪ ﰲ ﺑﻌﺾ ﺍﻷﺣﻴﺎﻥ ﺇﻥ ﺃﻓﱴ ﻗﺎﻝ :ﺇِﻥ ﻧ ﹸﻈﻦِ ﺇﻻﱠ ﹶﻇﻨﺎ َﻭﻣَـﺎ
ﲔ ] ﺍﳉﺎﺛﻴﺔ،ﺁﻳﺔ.(٥) [٣٢: ﺴَﺘﻴ ِﻘِﻨ َﺤﻦِ ﺑﻤ
َﻧ
٣ـ ﺍﻟﺘﻠﻘﻲ ﻋﻤﻦ ﻟﻪ ﺑﺎﻉ ﻃﻮﻳﻞ ﰲ ﲢﺼﻴﻞ ﺍﻟﻌﻠﻢ:
ﺇ ﱠﻥ ﺿﺮﻭﺭﺓ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻟﻌﻠﻤﻲ ،ﻭﻗﻮﺓ ﺍﻟﺘﻤﻜﻦ ﺍﻟﺸﺮﻋﻲ ،ﻟﻪ ﺃﺛﺮﻩ ﺍﻟﺒﺎﻟﻎ ﰲ ﺃﻫﻠﻴﺔ ﺍﻟﻌﺎﱂ ﺃﻭ ﺍﳌﻌﻠﱢﻢ ،
ﺫﻟﻚ ﺃﻧﻪ ﻳﻌﻄﻲ ﺍﳌﺘﻌﻠﱢﻢ ﺃﻭ ﺍﳌﺴﺘﻔﱵ ﺍﻃﻤﺌﻨﺎﻧﹰﺎ ﳌﻦ ﻳﺴﺄﻟﻪ ،ﻭﺍﻟﻘﺎﺭﺉ ﺍﺭﺗﻴﺎﺣﹰﺎ ﳌﺎ ﻳﻜﺘﺒﻪ ﺍﻟﺪﺍﻋﻴﺔ ﺍﳌﻌﻠﱢـﻢ،
ﻭﻗﺪ ﻛﺎﻥ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺍﻟﺮﺑﺎﻧﻴﲔ ﺍﻟﺴﺎﺑﻘﲔ ﻣﻨﻬﻢ ﻭﺍﻟﻼﺣﻘﲔ ﻳﻄﻠﺒﻮﻥ ﺍﻟﻌﻠﻢ ،ﻭﳚﺘﻬﺪﻭﻥ ﰲ ﻧﻴﻞ ﻣﺮﺍﻣـﻪ،
ﻣﻦ ﺍﳌﻬﺪ ﺇﱃ ﺍﻟﻠﺤﺪ).(١
)(٢
ﻛﻞﱡ ﻣﻦ ﻳﺪﻋﻲ ﲟﺎ ﻟﻴﺲ ﻓﻴﻪ ﻓﻀﺤﺘﻪ ﺷﻮﺍﻫﺪ ﺍﻻﻣﺘﺤﺎﻥ.
-٣ﺍﺗﺒﺎﻉ ﻃﺮﻳﻘﺔ ﺍﻟﺴﻠﻒ ﰲ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻌﻤﻞ:
ﰲ ﺍﳊﺪﻳﺚ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ » : -ﹶﻟَﻴ ﹾﺄِﺗَﻴ ﻦ ﻋﻠﻰ ﹸﺃ ﻣﺘِﻲ ﻣﺎ ﺃﺗﻰ ﻋﻠﻰ َﺑﻨِـﻲ
ﺼَﻨﻊ ﺫﻟـﻚِﺇ ﺳﺮَﺍﺋِﻴ ﹶﻞ َﺣ ﹾﺬ َﻭ ﺍﻟﻨ ﻌ ِﻞ ﺑِﺎﻟﻨ ﻌ ِﻞ ﺣﱴ ﺇﻥ ﻛﺎﻥ ﻣﻨﻬﻢ ﻣﻦ ﺃﺗﻰ ﹸﺃﻣ ﻪ َﻋﻠﹶﺎِﻧَﻴ ﹰﺔ ﹶﻟﻜﹶﺎ ﹶﻥ ﰲ ﹸﺃ ﻣﺘِﻲ ﻣﻦ َﻳ
ﲔ ِﻣﻠﱠ ﹰﺔ ﻛﻠـﻬﻢ ﰲﺙ َﻭ َﺳﺒ ِﻌ َ ﲔ ِﻣﻠﱠ ﹰﺔ َﻭَﺗ ﹾﻔَﺘ ِﺮﻕ ﹸﺃ ﻣﺘِﻲ ﻋﻠﻰ ﹶﺛﻠﹶﺎ ٍ
ﺖ ﻋﻠﻰ ِﺛﻨَﺘﻴ ِﻦ َﻭ َﺳﺒ ِﻌ َ
َﻭِﺇﻥﱠ َﺑﻨِﻲ ِﺇ ﺳﺮَﺍﺋِﻴ ﹶﻞ َﺗ ﹶﻔ ﺮﹶﻗ
ﺻﺤَﺎﺑِﻲ« ).(٣ ﺍﻟﻨﺎ ِﺭ ﺇﻻ ِﻣﻠﱠ ﹰﺔ َﻭﺍ ِﺣ َﺪ ﹰﺓ ﻗﺎﻟﻮﺍ َﻭ َﻣ ﻦ ِﻫ َﻲ ﻳﺎ َﺭﺳﻮ ﹶﻝ ﺍﷲ ﻗﺎﻝ ﻣﺎ ﺃﻧﺎ ﻋﻠﻴﻪ َﻭﹶﺃ
ﺴَﺘ ﻦ ﲟـﻦ ﻗـﺪ ﺴَﺘﻨﺎ ،ﹶﻓ ﹾﻠَﻴ
ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ-ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ -ﺣﻴﺚ ﻗﺎﻝ) :ﻣَﻦ ﻛﺎ ﹶﻥ ﻣ
ﺕ ،ﻓﺈ ﱠﻥ ﺍﳊ ﻲ ﻻ ﺗﺆ َﻣﻦ ﻋﻠﻴﻪ ﺍﻟ ِﻔﺘَﻨﺔﹸ( ).(٤ ﻣﺎ َ
ﻭﻗﺪ ﺑﻴﻦ ﺍﻟﻨﱯ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﺃﻥ ﺧﲑ ﻗﺮﻭﻥ ﻫﺬﻩ ﺍﻷﻣﺔ ﻭﺃﻓﻀﻠﻬﺎ:ﺃﻗﺮﺎ ﺇﻟﻴﻪ ،ﻓﻘﺎﻝ:
ﺱ ﹶﻗ ﺮﻧِﻲ ،ﹸﺛﻢ ﺍﱠﻟﺬِﻳ َﻦ َﻳﻠﹸﻮَﻧ ﻬ ﻢ ،ﹸﺛﻢ ﺍﱠﻟﺬِﻳ َﻦ َﻳﻠﹸﻮَﻧ ﻬ ﻢ. (٥) « .. ، » َﺧﻴﺮ ﺍﻟﻨﺎ ِ
-٤ﺍﺧﺘﻴﺎﺭ ﺍﻷﺋﻤﺔ ﺍﻟﻌﺪﻭﻝ ﺍﻟﺜﻘﺎﺕ ﺍﳌﻮﺛﻮﻕ ﺑﻌﻠﻤﻬﻢ :
ﺇﻥ ﻣﻌﺮﻓﺔ ﺃﺣﻜﺎﻡ ﺍﻟﺪﻳﻦ ﺃﻣﺎﻧﺔ ،ﻭﻃﻠﺒﻬﺎ ﻣﻦ ﻣﺼﺎﺩﺭﻫﺎ ﺍﻟﺼﺤﻴﺤﺔ ﺃﻣﺎﻧـﺔ ،ﻭﻻﺑـﺪ ﺃﻥ ﻳﻌـﺘﲏ
ﺍﳌﺴﻠﻤﻮﻥ ﺑﺎﳉﻬﺔ ﺍﻟﱵ ﻳﺄﺧﺬﻭﻥ ﻋﻨﻬﺎ ﺍﻟﻌﻠﻢ ،ﻷﻥ ﻫﺬﺍ ﺩﻳﻦ ،ﻓﺎﻧﻈﺮﻭﺍ ﻋﻤﻦ ﺗﺄﺧـﺬﻭﻥ ﺩﻳﻨﻜﻢ،ﻗـﺎﻝ
ﺗﻌﺎﱃ :ﻓﹶﺎ ﺳﹶﺄﻟﹸﻮﹾﺍ ﹶﺃ ﻫ ﹶﻞ ﺍﻟ ﱢﺬ ﹾﻛ ِﺮ ﺇِﻥ ﻛﹸﻨﺘ ﻢ ﹶﻻ َﺗ ﻌﹶﻠﻤﻮ ﹶﻥ ] ﺍﻷﻧﺒﻴﺎﺀ ،ﺁﻳﺔ. [٧:
ﻓﺎﻷﺧﺬ ﻋﻤﻦ ﻋﻠﻢ ﺑﺼﻼﺣﻪ ﻭﺗﻘﻮﺍﻩ ،ﻭﻭﺭﻋﻪ ﻭﺍﻋﺘﻤﺎﺩﻩ ﻋﻠﻰ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟـﺼﺤﻴﺤﺔ ،ﻭﻋـﺪﻡ
ﺗﻌﺼﺒﻪ ﺍﳌﺬﻫﱯ ،ﻭﺳﲑﻩ ﻣﻊ ﺍﻟﺪﻟﻴﻞ ،ﻭﺍﻟﺘﺰﺍﻣﻪ ﺑﺎﳌﺬﻫﺐ ﺍﻟﻮﺳﻂ ﻓﻼ ﺗﺸﺪﺩ ﻭﻻ ﺗﺴﺎﻫﻞ ،ﻫـﻮ ﺍﳋـﺒﲑ
ﺍﻟﺬﻱ ﻧﺴﺄﻟﻪ .ﺍﻟﺮ ﺣ َﻤ ﻦ ﻓﹶﺎ ﺳﹶﺄ ﹾﻝ ِﺑ ِﻪ َﺧِﺒﲑﺍ ] ﺍﻟﻔﺮﻗﺎﻥ ،ﺁﻳﺔ. [٥٩:
ﻗﺎﻝ ﺍﳋﻄﻴﺐ " :ﻳﻨﺒﻐﻲ ﻟﻠﻤﺘﻌﻠﻢ ﺃﻥ ﻳﻘﺼﺪ ﻣﻦ ﺍﻟﻔﻘﻬﺎﺀ ﻣﻦ ﺍﺷﺘﻬﺮ ﺑﺎﻟﺪﻳﺎﻧﺔ ﻭﻋـﺮﻑ ﺑﺎﻟـﺴﺘﺮ
)(١
ﻭﺍﻟﺼﻴﺎﻧﺔ"
ﰒ ﺃﻥ ﺍﻟﻌﻠﻢ ﻳﺆﺧﺬ ﺑﺎﻟﺘﺪﺭﺝ ﺍﻟﻨﻮﻋﻲ ﻭﺍﻟﻜﻤﻲ ﺣﺴﺐ ﺍﳌﺪﺍﺭﻙ ﻭﺍﻻﺳﺘﻌﺪﺍﺩ ،ﻭﺍﻟﻌﻠﻢ ﺍﻟﺬﻱ ﳛﺼﻞ
ﺑﻪ ﺍﻟﻔﻘﻪ ﰲ ﺍﻟﺪﻳﻦ ﻫﻮ ﺍﻟﻌﻠﻢ ﺍﻟﺸﺮﻋﻲ ﺍﳌﺴﺘﻤﺪ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﺍﻵﺛﺎﺭ ﺍﻟﺼﺤﻴﺤﺔ ﻋـﻦ ﺃﺋﻤـﺔ
ﺍﳍﺪﻯ ،ﻓﺎﻟﻜﺘﺐ ﺍﻟﺜﻘﺎﻓﻴﺔ ﻭﺍﻟﻔﻜﺮﻳﺔ ﻭﺍﻷﺩﺑﻴﺔ ﻭﺍﻟﺘﺎﺭﳜﻴﺔ ﻭﳓﻮﻫﺎ ﻻ ﺗﻔﻘﻪ ﰲ ﺍﻟﺪﻳﻦ ،ﺇﳕﺎ ﻫـﻲ ﻋﻠـﻮﻡ
ﻭﺍﻓﺪﺓ ﻣﺴﺎﻋﺪﺓ ﳌﻦ ﺃﺣﺴﻦ ﺍﻧﺘﻘﺎﺀﻫﺎ .
ﻭﺃﺧﺬ ﺍﻟﻌﻠﻢ ﻣﻦ ﺃﻫﻞ ﺍﻟﺒﺪﻉ ﻭﺍﳌﻌﺎﺻﻲ :ﻣﻦ ﺃﻋﻈﻢ ﻋﻮﺍﺋﻖ ﻭﺧﻠﻞ ﰲ ﺗﻠﻘﻲ ﺍﻟﻌﻠﻢ ،ﺣﻴﺚ ﻳـﺰﻳﻦ
ﺃﺻﺤﺎﺏ ﺍﻟﺴﻮﺀ ﳉﻠﻴﺴﻬﻢ ﻣﺎ ﻫﻢ ﻋﻠﻴﻪ ﻣﻦ ﺑﺎﻃﻞ ،ﻓﺈﻥ ﱂ ﻳﺴﺘﻄﻊ ﺃﻥ ﻳﻘﻠﺒﻮﺍ ﺍﳊﻖ ﰲ ﺫﻫﻨﻪ ﻭﻳﻐـﲑﻭﺍ
ﻣﻔﺎﻫﻴﻤﻪ :ﺣﺎﻭﻟﻮﺍ ﺇﺟﺒﺎﺭﻩ ﻋﻠﻰ ﻓﻌﻞ ﺑﺎﻃﻠﻬﻢ ﺇﻣﺎ ﳎﺎﻣﻠﺔ ﳍﻢ ،ﺃﻭ ﺧﻮﻓﹰﺎ ﻣﻦ ﺍﺳﺘﻬﺰﺍﺋﻬﻢ ﻭﻧﻘﺪﻫﻢ ﻓﺈﻥ ﱂ
ﻳﺴﺘﻄﻴﻌﻮﺍ ﺫﻟﻚ ﻓﻼ ﺃﻗﻞ ﻣﻦ ﺃﻥ ﻳﺪﺍﻫﻨﻬﻢ ﺑﺘﺮﻙ ﺍﻹﻧﻜﺎﺭ ﻋﻠﻴﻬﻢ ،ﺃﻭ ﺑﻌﺪﻡ ﺍﻟﻘﻴﺎﻡ ﺑﻌﻤﻞ ﺍﳊﻖ ﺍﻟﺬﻱ ﻻ
ﻳﺘﻔﻖ ﻣﻊ ﺃﻫﻮﺍﺋﻬﻢ .
ﺴَﺘﻬ ﻢ ﻣ ﻤ ِﺮﺿَـ ﹲﺔ ﺲ ﹶﺃ ﻫ ﹶﻞ ﺍﹾﻟﹶﺄ ﻫﻮَﺍ ِﺀ ،ﹶﻓِﺈﻥﱠ ﻣﺠَﺎﻟﹶـ َ
ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ-ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ) :-ﻻ ﺗﺠَﺎِﻟ
ﺏ() . (٢ﻭﻟﺬﺍ :ﺍﺷﺘﺪ ﻧﻜﲑ ﺍﻟﺴﻠﻒ ﻭﻋﻈﻢ ﲢﺬﻳﺮﻫﻢ ﻷﻫﻞ ﺍﻟﺴﻨﺔ ﻣﻦ ﳐﺎﻟﻄﺔ ﺟﻠﺴﺎﺀ ﺍﻟـﺴﻮﺀ، ِﻟ ﹾﻠ ﹸﻘﻠﹸﻮ ِ
ﻓﻔﻲ ﻗﺼﺔ ﻋﻤﺮ ﻣﻊ ﺻﺒﻴﻎ :ﻗﺎﻝ ﺃﺑﻮ ﻋﺜﻤﺎﻥ ﺍﻟﺮﺍﻭﻱ" :ﺇﻥ ﻋﻤﺮ ﻛﺘﺐ ﺇﻟﻴﻨﺎ ﺃﻥ ﻻﲡﺎﻟﺴﻮﻩ ،ﻗﺎﻝ :ﻓﻠـﻮ
ﺟﻠﺲ ﺇﻟﻴﻨﺎ ﻭﳓﻦ ﻣﺌﺔ ﻟﺘﻔﺮﻗﻨﺎ ﻋﻨﻪ" ).(٣
-٥ﺗﻘﺪﱘ ﺍﻟﻨﺼﻮﺹ ﺍﻟﺜﺎﺑﺘﺔ ﻋﻠﻰ ﻏﲑﻫﺎ:
ﺴﺒﻨَﺎ ﻣَﺎ َﻭ َﺟ ﺪﻧَﺎ َﻋﹶﻠﻴ ِﻪ
ﻗﺎﻝ ﺗﻌﺎﱃَ :ﻭِﺇﺫﹶﺍ ﻗِﻴ ﹶﻞ ﹶﻟ ﻬ ﻢ َﺗﻌَﺎﹶﻟ ﻮﹾﺍ ِﺇﻟﹶﻰ ﻣَﺎ ﺃﹶﻧ َﺰ ﹶﻝ ﺍﻟﱠﻠ ﻪ َﻭِﺇﻟﹶﻰ ﺍﻟ ﺮﺳﻮ ِﻝ ﻗﹶﺎﻟﹸﻮﹾﺍ َﺣ
ﺁﺑَﺎﺀﻧَﺎ ﹶﺃ َﻭﹶﻟ ﻮ ﻛﹶﺎ ﹶﻥ ﺁﺑَﺎ ﺅ ﻫ ﻢ ﹶﻻ َﻳ ﻌﹶﻠﻤﻮ ﹶﻥ َﺷﻴﺌﹰﺎ َﻭ ﹶﻻ َﻳ ﻬَﺘﺪﻭ ﹶﻥ ] ﺍﳌﺎﺋﺪﺓ ،ﺁﻳﺔ. [١٠٤ :
ﻗﺎﻝ ﺍﺑﻦ ﻛﺜﲑ ﰲ ﺗﻔﺴﲑﻩ ﳍﺬﻩ ﺍﻵﻳﺔ" :ﺃﻱ :ﺇﺫﺍ ﺩﻋﻮﺍ ﺇﱃ ﺩﻳﻦ ﺍﷲ ﻭﺷﺮﻋﻪ ﻭﻣﺎ ﺃﻭﺟﺒﻪ ﻭﺗﺮﻙ ﻣﺎ
ﺣﺮﻣﻪ :ﻗﺎﻟﻮﺍ ﻳﻜﻔﻴﻨﺎ ﻣﺎ ﻭﺟﺪﻧﺎ ﻋﻠﻴﻪ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺟﺪﺍﺩ ﻣﻦ ﺍﻟﻄﺮﺍﺋﻖ ﻭﺍﳌﺴﺎﻟﻚ ؛ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ :ﹶﺃ َﻭﹶﻟ ﻮ
ﻛﹶﺎ ﹶﻥ ﺁﺑَﺎ ﺅ ﻫ ﻢ ﹶﻻ َﻳ ﻌ ِﻘﻠﹸﻮ ﹶﻥ َﺷﻴﺌﹰﺎ ﺃﻱ :ﻻ ﻳﻔﻬﻤﻮﻥ ﺣ ﹼﻘﺎﹰ ،ﻭﻻ ﻳﻌﺮﻓﻮﻧﻪ ،ﻭﻻ ﻳﻬﺘﺪﻭﻥ ﺇﻟﻴـﻪ ،ﻓﻜﻴـﻒ
ﻼ" ). (٤ ﻳﺘﺒﻌﻮﻬﻧﻢ ﻭﺍﳊﺎﻟﺔ ﻫﺬﻩ ؟ !ﻻ ﻳﺘﺒﻌﻬﻢ ﺇﻻ ﻣﻦ ﻫﻮ ﺃﺟﻬﻞ ﻣﻨﻬﻢ ﻭﺃﺿﻞ ﺳﺒﻴ ﹰ
ﻼ ﺩِﻳَﻨ ﻪ ﹶﻓِﺈ ﹾﻥ ﺁ َﻣ َﻦ ﺁ َﻣ َﻦ َﻭِﺇ ﹾﻥ ﹶﻛ ﹶﻔ َﺮﻭﻗﺎﻝ ﺍﺑﻦ ﻣﺴﻌﻮﺩ-ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ) :-ﹶﺃ ﹶﻻ ﹶﻻ ﻳ ﹶﻘﱢﻠ َﺪﻥﱠ َﺭ ﺟ ﹲﻞ َﺭﺟ ﹰ
ﺤ ﻰ ﹶﻻ ﺗ ﺆ َﻣﻦَ ﻋﹶﻠﻴ ِﻪ ﺍﹾﻟ ِﻔﺘَﻨﺔﹸ( ).(١
ﺤ ﻰ ﹶﻓِﺈﻥﱠ ﺍﹾﻟ َ
ﺖ َﻭَﻳﺘﺮِ ﻙ ﺍﹾﻟ َ ﹶﻛ ﹶﻔ َﺮ ﹶﻓِﺈ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﻣ ﹶﻘﱢﻠﺪﺍ ﹶﻻ َﻣﺤَﺎﹶﻟ ﹶﺔ ﹶﻓ ﹾﻠﻴ ﹶﻘﱢﻠ ِﺪ ﺍﹾﻟ َﻤﻴ َ
ﻭﻗﺎﻝ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ" :ﻻ ﺭﺃﻱ ﻷﺣﺪ ﻣﻊ ﺳﻨﺔ ﺳﻨﻬﺎ ﺭﺳﻮﻝ ﺍﷲ" ). (٢
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ" :ﺃﲨﻊ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺃﻥ ﻣﻦ ﺍﺳﺘﺒﺎﻧﺖ ﻟﻪ ﺳﻨﺔ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ-ﺻـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ
ﻭﺳﻠﻢ-ﱂ ﻳﻜﻦ ﻟﻪ ﺃﻥ ﻳﺪﻋﻬﺎ ﻟﻘﻮﻝ ﺃﺣﺪ ﻣﻦ ﺍﻟﻨﺎﺱ" ،ﻭﺻﺢ ﻋﻨﻪ ﺃﻧﻪ ﻗﺎﻝ" :ﻻ ﻗﻮﻝ ﻷﺣﺪ ﻣﻊ ﺳـﻨﺔ
ﺭﺳﻮﻝ ﺍﷲ" ). (٣
ﻭﻻﺑﻦ ﺗﻴﻤﻴﺔ ﻛﻼﻡ ﻧﻔﻴﺲ ﺣﻮﻝ ﺫﻟﻚ ،ﺇﺫ ﻳﻘﻮﻝ" :ﻓﺪﻳﻦ ﺍﷲ ﻣﺒﲏ ﻋﻠﻰ ﺍﺗﺒﺎﻉ ﻛﺘﺎﺏ ﺍﷲ ،ﻭﺳﻨﺔ
ﻧﺒﻴﻪ ،ﻭﻣﺎ ﺍﺗﻔﻘﺖ ﻋﻠﻴﻪ ﺍﻷﻣﺔ ،ﻓﻬﺬﻩ ﺍﻟﺜﻼﺛﺔ ﻫﻲ ﺍﳌﻌﺼﻮﻣﺔ ،ﻭﻣﺎ ﺗﻨﺎﺯﻋﺖ ﻓﻴـﻪ ﺍﻷﻣـﺔ ﺭﺩﻭﻩ ﺇﱃ ﺍﷲ
ﻭﺍﻟﺮﺳﻮﻝ ،ﻭﻟﻴﺲ ﻷﺣﺪ ﺃﻥ ﻳﻨﺼﺐ ﻟﻸﻣﺔ ﺷﺨﺼﹰﺎ ﻳﺪﻋﻮ ﺇﱃ ﻃﺮﻳﻘﺘﻪ،ﻳﻮﺍﱄ ﻋﻠﻴﻬﺎ ﻭﻳﻌﺎﺩﻱ ،ﻏﲑ ﻛﻼﻡ
ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻭﻣﺎ ﺍﺟﺘﻤﻌﺖ ﻋﻠﻴﻪ ﺍﻷﻣﺔ ،ﺑﻞ ﻫﺬﺍ ﻣﻦ ﻓﻌﻞ ﺃﻫﻞ ﺍﻟﺒﺪﻉ ﺍﻟﺬﻳﻦ ﻳﻨﺼﺒﻮﻥ ﳍـﻢ ﺷﺨـﺼﹰﺎ
)(٤
ﺃﻭﻛﻼﻣﹰﺎ ﻳﻔﺮﻗﻮﻥ ﺑﻪ ﺑﲔ ﺍﻷﻣﺔ ،ﻳﻮﺍﻟﻮﻥ ﺑﻪ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﻜﻼﻡ ﺃﻭ ﺗﻠﻚ ﺍﻟﺴﻨﺔ ﻭﻳﻌﺎﺩﻭﻥ"
ﻭﻫﺬﺍ ﻫﻮ ﻣﺎ ﻋﻠﻴﻪ ﺑﻌﺾ ﻣﻦ ﺃﺑﻨﺎﺀ ﺯﻣﺎﻧﻨﺎ ﺍﻟﺬﻳﻦ ﻗﺪﻣﻮﺍ ﺭﺃﻱ ﺷﻴﻮﺧﻬﻢ ﺃﻭﲨﺎﻋﺎﻢ ﺃﻭ ﺃﺣـﺰﺍﻢ
ﻋﻠﻰ ﺍﻟﻨﺼﻮﺹ ﺍﻟﺼﺤﻴﺤﺔ ﺍﻟﺜﺎﺑﺘﺔ ،ﻭﻻ ﺣﻮﻝ ﻭﻻ ﻗﻮﺓ ﺇﻻ ﺑﺎﷲ ﺍﻟﻌﻠﻲ ﺍﻟﻌﻈﻴﻢ.
-٦ﺗﻘﺪﱘ ﺍﻟﻨﻘﻞ ﺍﻟﺼﺤﻴﺢ ﻋﻠﻰ ﺍﻟﻌﻘﻞ:
ﺠ َﺮ َﺑﻴَﻨ ﻬ ﻢ ﹸﺛﻢ ﹶﻻ َﻳﺠِـﺪﻭﹾﺍ ﻓِـﻲ ﺤ ﱢﻜﻤﻮ َﻙ ﻓِﻴﻤَﺎ َﺷ َ ﻚ ﹶﻻ ﻳ ﺆ ِﻣﻨﻮ ﹶﻥ َﺣﺘ َﻰ ﻳ َ ﻼ َﻭ َﺭﺑ َ ﻗﺎﻝ ﻋﺰﻭﺟﻞ :ﹶﻓ ﹶ
ﺴﻠِﻴﻤﺎ ] ﺍﻟﻨﺴﺎﺀ ،ﺁﻳﺔ ،[٦٥ :ﻗﺎﻝ ﺍﺑﻦ ﺃﰊ ﺍﻟﻌﺰ ﺍﳊﻨﻔﻲ":ﻭﻻ ﺴﱢﻠﻤﻮﹾﺍ َﺗ ﺖ َﻭﻳ َ ﻀﻴ َﺴ ِﻬ ﻢ َﺣ َﺮ ﺟﺎ ﻣﻤﺎ ﹶﻗ َ
ﺃﹶﻧﻔﹸ ِ
ﺗﺜﺒﺖ ﻗﺪﻡ ﺍﻹﺳﻼﻡ ﺇﻻ ﻋﻠﻰ ﻇﻬﺮ ﺍﻟﺘﺴﻠﻴﻢ ﻭﺍﻻﺳﺘﺴﻼﻡ" ،ﻓﻘﺎﻝ" :ﺃﻱ :ﻻ ﻳﺜﺒﺖ ﺇﺳﻼﻡ ﻣـﻦ ﱂ ﻳـﺴﻠﹼﻢ
ﻟﻨﺼﻮﺹ ﺍﻟﻮﺣﻴﲔ ،ﻭﻳﻨﻘﺎﺩ ﺇﻟﻴﻬﺎ ،ﻭﻻ ﻳﻌﺘﺮﺽ ﻋﻠﻴﻬﺎ،ﻭﻻﻳﻌﺎﺭﺿﻬﺎ ﺑﺮﺃﻳﻪ ﻭﻣﻌﻘﻮﻟﻪ ﻭﻗﻴﺎﺳﻪ" ). (٥
ﻭﻟﻘﺪ ﻛﺮﻡ ﺍﷲ ﺍﻹﻧﺴﺎﻥ ﻭﻓﻀﻠﻪ ﺑﺎﻟﻌﻘﻞ ،ﻭﺍﻣﺘﺪﺡ ﰲ ﻛﺘﺎﺑﻪ ﺫﻭﻱ ﺍﻷﻟﺒﺎﺏ ﻭﺍﻟﻌﻘﻮﻝ ﺍﳌـﺴﺘﻨﲑﺓ،
ﺏ ] ﺍﻟﺮﻋﺪ ،ﺁﻳﺔ.[١٩ : ﻗﺎﻝ ﺗﻌﺎﱃِ :ﺇﻧﻤَﺎ َﻳَﺘ ﹶﺬﻛﱠﺮ ﹸﺃ ﻭﻟﹸﻮﹾﺍ ﺍ َﻷﹾﻟﺒَﺎ ِ
ﺏ ] ﺹ ،ﺁﻳـﺔ: ﻚ ﻣﺒَﺎ َﺭ ﻙ ﻟﱢَﻴﺪﺑﺮﻭﺍ ﺁﻳَﺎِﺗ ِﻪ َﻭِﻟَﻴَﺘ ﹶﺬﻛﱠ َﺮ ﹸﺃ ﻭﻟﹸﻮﺍ ﺍ َﻷﹾﻟﺒَـﺎ ِ ﺏ ﺃﹶﻧ َﺰﹾﻟﻨَﺎ ﻩ ِﺇﹶﻟﻴ َ
ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪِ :ﻛﺘَﺎ
[٢٩ﻭﻟﻜﻦ ﻛﺜﲑﹰﺍ ﻣﻦ ﺍﻟﻨﺎﺱ ﱂ ﻳﺒﻘﻮﺍ ﺍﻟﻌﻘﻞ ﰲ ﺍﳌﻜﺎﻧﺔ ﺍﻟﱵ ﻭﺿﻌﻪ ﺍﷲ ﺗﻌﺎﱃ ﻓﻴﻬﺎ؛ ﺑﻞ ﺯﻟﻮﺍ ﻓﻴﻪ ﻋﻠﻰ
ﺻﻨﻔﲔ :ﺻﻨﻒ ﻋﻄﻠﻪ ﻭﱂ ﻳﻘﻢ ﻟﻪ ﻭﺯﻧﹰﺎ ،ﻭﺻﻨﻒ ﺑﺎﻟﻎ ﻓﻴﻪ ﻭﺟﻌﻠﻪ ﻣﺼﺪﺭﹰﺍ ﻟﻠﺘﺸﺮﻳﻊ ﻭﻗﺪﻣﻪ ﻋﻠﻰ ﺍﻟﻨﻘﻞ
ﺍﻟﺼﺤﻴﺢ.(١) ..
-٨ﻋﺪﻡ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻀﻌﻴﻔﺔ ﻭﺍﳌﻮﺿﻮﻋﺔ:
ﻣﻦ ﺃﻋﻈﻢ ﻋﻮﺍﺋﻖ ﺍﻻﺗﺒﺎﻉ :ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻀﻌﻴﻔﺔ ﻭﺍﳌﻮﺿﻮﻋﺔ ،ﻭﺇﺛﺒﺎﺕ ﺍﻷﺣﻜﺎﻡ ﺎ،
ﻭﺍﻟﻘﻴﺎﻡ ﲟﻨﺎﻓﺤﺔ ﺍﳊﻖ ﺍﻟﺜﺎﺑﺖ ﺑﺎﻟﻨﺼﻮﺹ ﺍﻟﺼﺤﻴﺤﺔ ﻣﻦ ﻗﺒﻞ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ،ﺳﻮﺍﺀ ﺃﻛـﺎﻥ ﺫﻟـﻚ
ﺑﺴﺒﺐ ﺟﻬﻠﻬﻢ ﻭﻋﺪﻡ ﻗﺪﺭﻢ ﻋﻠﻰ ﺍﻟﺘﻤﻴﻴﺰ ﺑﲔ ﺍﻟﺼﺤﻴﺢ ﻭﺍﻟﻀﻌﻴﻒ ﻭﺍﳌﻮﺿﻮﻉ ﻣﻨﻬﺎ ،ﺃﻭ ﺍﻻﻏﺘـﺮﺍﺭ
ﲟﻘﻮﻟﺔ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﲜﻮﺍﺯ ﺍﻟﻌﻤﻞ ﺑﺎﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ ﰲ ﻓﻀﺎﺋﻞ ﺍﻷﻋﻤﺎﻝ ،ﻣﺘﻨﺎﺳﲔ ﺃﻥ ﻟـﺬﻟﻚ
ﺷﺮﻭﻃﺎﹰ ،ﺃﳘﻬﺎ :ﺃﻻ ﻳﻌﺘﻘﺪ ﻋﻨﺪ ﺍﻟﻌﻤﻞ ﺛﺒﻮﺕ ﺍﳊﺪﻳﺚ ؛ ﻟﺌﻼ ﻳﻨﺴﺐ ﺇﱃ ﺍﻟـﻨﱯ -ﺻـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ
ﻭﺳﻠﻢ-ﺫ ﻣﺎ ﱂ ﻳﻘﻠﻪ ،ﻭﺃﻻ ﻳﻜﻮﻥ ﺍﻟﻀﻌﻒ ﺷﺪﻳﺪﺍﹰ ،ﻭﺃﻥ ﻳﻜﻮﻥ ﺍﳊﻜﻢ ﺍﻟﺬﻱ ﻳﺜﺒﺘﻪ ﺍﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ
ﻣﻨﺪﺭﺝ ﲢﺖ ﺃﺻﻞ ﻋﺎﻡ ،ﻟﻴﺨﺮﺝ ﺑﺬﻟﻚ ﻣﺎ ﻻ ﺃﺻﻞ ﻟﻪ ﻭﺍﻟﺬﻱ ﳝﺘﻨﻊ ﺗﺄﺳﻴﺲ ﺍﻷﺣﻜﺎﻡ ﻭﺇﺛﺒﺎﺎ ﻋـﻦ
ﻃﺮﻳﻖ ﻣﺎ ﻛﺎﻥ ﻛﺬﻟﻚ).(٢
-٩ﺍﻟﺘﺨﺼﺺ ﰲ ﺍﻟﻌﻠﻢ:
ﻗﺎﻝ -ﺗﻌﺎﱃ :-ﹶﻓﹶﻠ ﻮ ﹶﻻ َﻧ ﹶﻔ َﺮ ﻣِﻦ ﹸﻛﻞﱢ ِﻓ ﺮﹶﻗ ٍﺔ ﻣﻨ ﻬ ﻢ ﻃﹶﺂِﺋ ﹶﻔ ﹲﺔ ﱢﻟَﻴَﺘ ﹶﻔ ﱠﻘﻬﻮﹾﺍ ﻓِﻲ ﺍﻟﺪﻳ ِﻦ] ﺍﻟﺘﻮﺑﺔ ،ﺁﻳﺔ.[١٢٢ :
ﻭﻗﺎﻝ−ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡَ »:−ﻣ ﻦ ﻳ ِﺮ ﺩ ﺍﻟﱠﻠ ﻪ ِﺑ ِﻪ َﺧﻴﺮﺍ ﻳ ﹶﻔﻘﱢ ﻬ ﻪ ﻓِﻲ ﺍﻟﺪﻳ ِﻦ َﻭِﺇﻧﻤَﺎ ﺍﹾﻟ ِﻌ ﹾﻠ ﻢ ﺑِﺎﻟﺘ َﻌﻠﱡ ِﻢ«).(٣
ﺤ ﻖ ﻇﹶﺎ ِﻫﺮِﻳ َﻦ ِﺇﻟﹶﻰ َﻳ ﻮ ِﻡ ﺍﹾﻟ ِﻘﻴَﺎ َﻣ ِﺔ « ).(٤ ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ » :ﹶﻻ َﺗﺰَﺍ ﹸﻝ ﻃﹶﺎِﺋ ﹶﻔ ﹲﺔ ِﻣ ﻦ ﹸﺃ ﻣﺘِﻰ ﻳﻘﹶﺎِﺗﻠﹸﻮ ﹶﻥ َﻋﻠﹶﻰ ﺍﹾﻟ َ
ﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ ﰲ ﺷﺮﺣﻪ ﻟﺼﺤﻴﺢ ﻣﺴﻠﻢ ﻋﻦ ﻫﺬﺍ ﺍﳊﺪﻳﺚ " :ﻗﻠﺖ :ﻭﳛﺘﻤﻞ ﺃﻥ ﻫﺬﻩ ﺍﻟﻄﺎﺋﻔـﺔ
ﻣﻔﺮﻗﺔ ﺑﲔ ﺃﻧﻮﺍﻉ ﺍﳌﺆﻣﻨﲔ ﻣﻨﻬﻢ ﺷﺠﻌﺎﻥ ﻣﻘﺎﺗﻠﻮﻥ ،ﻭﻣﻨﻬﻢ ﻓﻘﻬﺎﺀ ،ﻭﻣﻨﻬﻢ ﳏﺪﺛﻮﻥ ،ﻭﻣﻨﻬﻢ ﺯﻫﺎﺩ
ﻭﺁﻣﺮﻭﻥ ﺑﺎﳌﻌﺮﻭﻑ ﻭﻧﺎﻫﻮﻥ ﻋﻦ ﺍﳌﻨﻜﺮ ،ﻭﻣﻨﻬﻢ ﺃﻫﻞ ﺃﻧﻮﺍﻉ ﺃﺧﺮﻯ ﻣﻦ ﺍﳋﲑ ،ﻭﻻ ﻳﻠﺰﻡ ﺃﻥ ﻳﻜﻮﻧﻮﺍ
ﳎﺘﻤﻌﲔ ﺑﻞ ﻗﺪ ﻳﻜﻮﻧﻮﻥ ﻣﺘﻔﺮﻗﲔ ﰲ ﺃﻗﻄﺎﺭ ﺍﻷﺭﺽ .ﻭﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﻌﺠﺰﺓ ﻇﺎﻫﺮﺓ ؛ ﻓﺈﻥ ﻫـﺬﺍ
ﺍﻟﻮﺻﻒ ﻣﺎ ﺯﺍﻝ ﲝﻤﺪ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﺯﻣﻦ ﺍﻟﻨﱯ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﺇﱃ ﺍﻵﻥ ،ﻭﻻ ﻳﺰﺍﻝ ﺣـﱴ
)(٥
ﻳﺄﰐ ﺃﻣﺮ ﺍﷲ ﺍﳌﺬﻛﻮﺭ ﰲ ﺍﳊﺪﻳﺚ " ﺃﻫـ ﻛﻼﻣﻪ.
)-(١ﺍﻧﻈﺮ :ﺩﺭﺀ ﺗﻌﺎﺭﺽ ﺍﻟﻌﻘﻞ ﻭﺍﻟﻨﻘﻞ ).(١٥٥-١٤٩/ ١ﻭﺍﻻﻋﺘﺼﺎﻡ ). (٣٠١-٢٩٤/ ١
)-(٢ﺍﻧﻈﺮ :ﺍﻻﻋﺘﺼﺎﻡ ) (٢٩١-٢٨٧/ ١ﻭﳎﻠﺔ ﺍﻟﺒﻴﺎﻥ ) -ﺍﻟﻌﺪﺩ ٩٢ﺹ .(٨
)-(٣ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )(٣٧/١ﻛﺘﺎﺏ ﺍﻟﻌﻠﻢ-ﺑَﺎﺏ ﺍﹾﻟ ِﻌ ﹾﻠ ﻢ ﻗﺒﻞ ﺍﹾﻟ ﹶﻘ ﻮ ِﻝ ﻭَﺍﹾﻟ َﻌ َﻤ ِﻞ.
)-(٤ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ)(١٥٢٤/٣ﻛﺘﺎﺏ ﺍﻹﻣﺎﺭﺓ ،ﺑﺎﺏ ﻗﻮﻟﻪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻻ ﺗﺰﺍﻝ ﻃﺎﺋﻔﺔ ﻣﻦ ﺃﻣﱵ،ﺣـﺪﻳﺚ ﺭﻗـﻢ
). (١٩٢٤
)-(٥ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ).(٦٧/١٣
١٨
אאאאא
)-(١ﺍﻧﻈﺮ :ﻧﺎﺻﺮ ﺍﻟﻌﻘﻞ ،ﺍﳋﻮﺍﺭﺝ ﺃﻭﻝ ﺍﻟﻔﺮﻕ ﰲ ﺗﺎﺭﻳﺦ ﺍﻹﺳﻼﻡ) ،ﺹ)(٢٢ﺑﺘﺼﺮﻑ( .
)-(٢ﺃﺳﺒﺎﺏ ﻇﺎﻫﺮﺓ ﺍﻹﺭﻫﺎﺏ -ﻟﻌﺒﺪﺍﷲ ﺑﻦ ﳏﻤﺪ ﺍﻟﻌﻤﺮﻭ )ﺹ .(١١
ﺏ ،ﺑَﺎﺏ َﻣ ﻦ ﹶﻛﻔﱠ َﺮ ﹶﺃﺧَﺎ ﻩ ِﺑ َﻐﻴ ِﺮ َﺗ ﹾﺄﻭِﻳ ٍﻞ ﹶﻓﻬَ ﻮ ﹶﻛﻤَﺎ ﻗﹶﺎ ﹶﻝ.ﺣﺪﻳﺚ ﺭﻗﻢ).(٥٦٣٨
)-(٣ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )ِ (٥٨ /١٩ﻛﺘَﺎﺏ ﺍﹾﻟﹶﺄ َﺩ ِ
١٩
אאאאא
" ﺇ ﱠﻥ ﻋﺪﻡ ﺍﻟﻔﻬﻢ ﺍﻟﺴﻠﻴﻢ ﻟﻠﺪﻳﻦ ﻭﻓﻖ ﻣﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﻨﱯ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻭﺃﺻـﺤﺎﺑﻪ،
ﻭﻣﺎ ﻗﻌﺪﻩ ﻭﺃﺻﻠﻪ ﻋﻠﻤﺎﺀ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﻋﱪ ﺍﻟﻘﺮﻭﻥ ،ﻳﺆﺩﻯ ﺇﱃ ﺍﳓـﺮﺍﻑ ﺍﻷﻣـﺔ ﻭﺗﻔﺮﻗﻬـﺎ
ﻭﺗﻨﺎﺣﺮﻫﺎ ،ﻭﻳﻈﻬﺮ ﺫﻟﻚ ﻣﻦ ﺧﻼﻝ ﺃﻏﻠﺐ ﺍﻟﺬﻳﻦ ﻇﻬﺮ ﻓﻴﻬﻢ ﻓﻜﺮ ﺍﻟﻐﻠﻮ ﰲ ﻋﻬﺪ ﺍﻟﻨﱯ -ﺻـﻠﻰ ﺍﷲ
ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻭﺑﻌﺪﻩ ﱂ ﻳﻜﻮﻧﻮﺍ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻔﻬﻢ ﺍﻟﺴﻠﻴﻢ ﻟﻠﺪﻳﻦ ﺑﻞ ﻛﺎﻥ ﺍﳉﻬﻞ ﲟﺎ ﻋﻠﻴﻪ ﺳﻠﻒ
ﺏ ﺍﷲ َﺭ ﹾﻃﺒـﺎ ﻻ ﻳﺠَـﺎ ِﻭﺯ ﻫﺬﻩ ﺍﻷﻣﺔ ﺃﺣﺴﻦ ﻭﺻﻒ ﳍﻢ ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ »ﹶﻗ ﻮ ﻡ َﻳﺘﻠﹸﻮ ﹶﻥ ِﻛﺘَـﺎ َ
َﺣﻨَﺎ ِﺟ َﺮﻫ ﻢ « ) ،(١ﻓﻬﻢ ﺃﺧﺬﻭﺍ ﺍﻟﻘﺮﺁﻥ ﺗﻼﻭﺓ ﻭﺣﻔﻈﹰﺎ ﺩﻭﻥ ﻓﻬﻢ ﺳﻠﻴﻢ ﻟﻪ ﻭﻓﻖ ﻣﺎ ﻓﻬﻤـﻪ ﺍﻟـﺼﺤﺎﺑﺔ
ﻭﻋﻠﻤﺎﺀ ﺍﻷﻣﺔ ﺍﻟﺮﺍﺳﺨﻮﻥ ﻓﻀﻠﻮﺍ ﻣﻦ ﺣﻴﺚ ﻛﺎﻥ ﻳﻨﺒﻐﻲ ﳍﻢ ﺃﻥ ﻳﻬﺘﺪﻭﺍ ﺑﻪ ،ﻭﻗﺪ ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ " ﻓﺈﻥ
ﻋﺎﻣﺔ ﺿﻼﻝ ﺃﻫﻞ ﺍﻟﺒﺪﻉ ﻛﺎﻥ ﺬﺍ ﺍﻟﺴﺒﺐ ﻓﺈﻬﻧﻢ ﺻﺎﺭﻭﺍ ﳛﻤﻠﻮﻥ ﻛﻼﻡ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻋﻠﻰ ﻣﺎ ﻳﺪﻋﻮﻥ
ﺃﻧﻪ ﺩﺍ ﹼﻝ ﻋﻠﻴﻪ ﻭﻻ ﻳﻜﻮﻥ ﺍﻷﻣﺮ ﻛﺬﻟﻚ").(٢
ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﺍﻟﻨﱯ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢِ» : -ﺇﺫﹶﺍ َﺭﹶﺃﻳﺘ ﻢ ﺍﱠﻟﺬِﻳ َﻦ َﻳﺘِﺒﻌﻮ ﹶﻥ ﻣَﺎ َﺗﺸَﺎَﺑ َﻪ ِﻣﻨﻪ ﹶﻓﺄﹸﻭﹶﻟﺌِـ َ
ﻚ
ﺍﱠﻟﺬِﻳ َﻦ َﺳﻤﻰ ﺍﷲ ﻓﹶﺎ ﺣ ﹶﺬﺭﻭ ﻫ ﻢ « ).(٤) .(٣
ﺴﺮَ ،ﻭﹶﻟ ﻦ ﻳﺸَﺎ ﺩ ﺍﻟﺪﻳ َﻦ ﹶﺃ َﺣ ﺪ ﺇﻻ ﹶﻏﹶﻠﺒَـﻪ« )(٥؛ ﻷﻥ ﻭﻗﺎﻝ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢِ » : -ﺇﻥﱠ ﺍﻟﺪﻳ َﻦ ﻳ
ﻫﺬﺍ ﺍﻻﳓﺮﺍﻑ ﺍﻟﻔﻜﺮﻱ ﺍﻟﺬﻱ ﺳﺒﺒﻪ ﺍﻟﻐﻠﻮ ﻳﺼﺎﺏ ﺑﻪ ﻛﻤﺎ ﺃﺧﱪ ﺍﻟﺼﺎﺩﻕ ﺍﻟﻜﺮﱘ -ﺻـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ
ﻭﺳﻠﻢ -ﺣﺪﺛﺎﺀ ﺍﻷﺳﻨﺎﻥ ﺳﻔﺎﺀ ﺍﻷﺣﻼﻡ). (٦
ﻗﺎﻝ ﺍﻟﺸﺎﻃﱯ-ﺭﲪﻪ ﺍﷲ " :-ﺍﻟﻨﻈﺮ ﰲ ﻣﺂﻻﺕ ﺍﻷﻓﻌﺎﻝ ﻣﻌﺘﱪ ﻣﻘﺼﻮﺩ ﺷﺮﻋﺎ ،ﻛﺎﻧﺖ ﺍﻷﻓﻌـﺎﻝ
ﻣﻮﺍﻓﻘﺔ ﺃﻭ ﳐﺎﻟﻔﺔ ،ﻭﺫﻟﻚ ﺃﻥ ﺍﺘﻬﺪ ﻻ ﳛﻜﻢ ﻋﻠﻰ ﻓﻌﻞ ﻣﻦ ﺍﻷﻓﻌﺎﻝ ﺍﻟﺼﺎﺩﺭﺓ ﻋﻦ ﺍﳌﻜﻠﻔﲔ ﺑﺎﻹﻗﺪﺍﻡ
ﺃﻭ ﺑﺎﻹﺣﺠﺎﻡ ﺇﻻ ﺑﻌﺪ ﻧﻈﺮﻩ ﺇﱃ ﻣﺎ ﻳﺌﻮﻝ ﺇﻟﻴﻪ ﺫﻟﻚ ﺍﻟﻔﻌﻞ ،ﻓﻘﺪ ﻳﻜـﻮﻥ ﻣـﺸﺮﻭﻋﺎ ﳌـﺼﻠﺤﺔ ﻓﻴـﻪ
ﺗﺴﺘﺠﻠﺐ ،ﺃﻭ ﳌﻔﺴﺪﺓ ﺗﺪﺭﺃ ،ﻭﻟﻜﻦ ﻟﻪ ﻣﺂﻝ ﻋﻠﻰ ﺧﻼﻑ ﻣﺎ ﻗﺼﺪ ﻓﻴﻪ ،ﻭﻗﺪ ﻳﻜﻮﻥ ﻏـﲑ ﻣـﺸﺮﻭﻉ
ﳌﻔﺴﺪﺓ ﺗﻨﺸﺄ ﻋﻨﻪ ﺃﻭ ﻣﺼﻠﺤﺔ ﺗﻨﺪﻓﻊ ﺑﻪ ،ﻭﻟﻜﻦ ﻟﻪ ﻣﺂﻝ ﻋﻠﻰ ﺧﻼﻑ ﺫﻟﻚ ).(٧
ﺿ َﻲ ﺍﻟﱠﻠ ﻪ
ﺴﻠﹶﺎﻡ َﻭﺧَﺎِﻟ ِﺪ ﺑ ِﻦ ﺍﹾﻟ َﻮﻟِﻴ ِﺪ َﺭ ِ
ﺐ َﻋﹶﻠﻴ ِﻪ ﺍﻟ ﺚ َﻋِﻠ ﻲ ﺑ ِﻦ ﹶﺃﺑِﻲ ﻃﹶﺎِﻟ ٍ
)-(١ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )ِ (٢٤٨ /١٣ﻛﺘَﺎﺏ ﺍﹾﻟ َﻤﻐَﺎﺯِﻱ ،ﺑَﺎﺏ َﺑ ﻌ ﹸ
ﻉ).(٤٠٠٤ ﺠ ِﺔ ﺍﹾﻟ َﻮﺩَﺍ ِ
َﻋﻨﻪِ ﺇﻟﹶﻰ ﺍﹾﻟَﻴ َﻤ ِﻦ ﹶﻗﺒ ﹶﻞ َﺣ
)-(٢ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ) . (١١٥ / ٧
ﺕ ، ﺣﺪﻳﺚ ﺭﻗﻢ ).(٤٢٧٣ ﺤ ﹶﻜ َﻤﺎ ﺕ ﻣ )-(٣ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ) .(١٦٥٥/٤ﻛﺘﺎﺏ ﺍﻟﺘﻔﺴﲑ ،ﺑﺎﺏ ﻗﻮﻟﻪ ﺗﻌﺎﱃِ :ﻣﻨﻪ ﺁﻳَﺎ
)-(٤ﺇﻋﻼﻡ ﺍﳌﻮﻗﻌﲔ) ٢٩٤/٢ـ. ( ٣٠٧
ﺴ ﺮ)(٣٨ )-(٥ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )ِ (٦٩ /١ﻛﺘَﺎﺏ ﺍﹾﻟِﺈﳝَﺎ ِﻥ ،ﺑَﺎﺏ ﺍﻟﺪﻳ ﻦ ﻳ
)-(٦ﺍﻻﳓﺮﺍﻑ ﺍﻟﻔﻜﺮﻱ،ﻣﻔﻬﻮﻣﻪ ـ ﺃﺳﺒﺎﺑﻪ ـ ﻋﻼﺟﻪ،ﰲ ﺿﻮﺀ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ) ،ﺹ.(١٩
)-(٧ﺍﳌﻮﺍﻓﻘﺎﺕ .(١٧٧ / ٥) -
٢٠
אאאאא
ﺴَﺘﻘِﻴﻤﺎ ﻓﹶﺎﺗِﺒﻌﻮ ﻩ َﻭ ﹶﻻ َﺗﺘِﺒﻌﻮﹾﺍ ﺻﺮَﺍﻃِﻲ ﻣ ﻼَ :ﻭﹶﺃﻥﱠ َﻫﺬﹶﺍ ِ َﻋﻠﹶﻰ ﹸﻛﻞﱢ َﺳﺒِﻴ ٍﻞ ِﻣﻨﻬَﺎ َﺷﻴﻄﹶﺎ ﹲﻥ َﻳ ﺪﻋﻮ ِﺇﹶﻟﻴ ِﻪ ،ﹸﺛﻢَ ﺗ ﹶ
ﻕ ِﺑ ﹸﻜ ﻢ ﻋَﻦ َﺳﺒِﻴِﻠ ِﻪ ﹶﺫِﻟﻜﹸ ﻢ َﻭﺻﺎﻛﹸﻢ ِﺑ ِﻪ ﹶﻟ َﻌﻠﱠﻜﹸ ﻢ َﺗﺘﻘﹸﻮ ﹶﻥ ] ﺍﻷﻧﻌﺎﻡ. (١) [١٥٣: ﺴﺒ ﹶﻞ ﹶﻓَﺘ ﹶﻔ ﺮ َ
ﺍﻟ
ﻭﻋﻦ ﺟﺎﺑﺮ-ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ،-ﻋﻦ ﺍﻟﻨﱯ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻗﺎﻝَ » :ﻭﹶﻗ ﺪ َﺗ َﺮ ﹾﻛﺖ ﻓِﻴ ﹸﻜ ﻢ ﻣَﺎ
ﺏ ﺍﻟﻠﱠ ِﻪ « ).(٢ ﺼ ﻤﺘ ﻢ ِﺑ ِﻪ ِﻛﺘَﺎ َ ﻀﻠﱡﻮﺍ ِﺇ ﹾﻥ ﺍ ﻋَﺘ َ ﹶﻟ ﻢ َﺗ ِ
ﺛﺎﻟﺜﺎ -ﺍﻻﻟﺘﺰﺍﻡ ﺑﻨﺼﻮﺹ ﺍﳌﻨﻘﻮﻟﺔ ﻋﻦ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ ﻭﺃﺗﺒﺎﻋﻬﻢ:
ﺴَﻨ ِﻦ ﹶﺃ ﻋَﻴﺘﻬﻢ ﻱ ﹶﻓِﺈﻧﻬ ﻢ ﹶﺃ ﻋﺪَﺍ َﺀ ﺍﻟ
ﺏ ﺍﻟ ﺮﹾﺃ ِ
ﺻﺤَﺎ َﻗﺎﻝ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ-ﺭﺿﻲ ﺍﷲ ﻋﻨﻪِ) : -ﺇﻳﺎ ﹸﻛ ﻢ َﻭﹶﺃ
ﺿﻠﱡﻮﺍ( ).(٣ ﻀﻠﱡﻮﺍ َﻭﹶﺃ َ ﻱ ﹶﻓ َ ﺤ ﹶﻔﻈﹸﻮﻫَﺎ ﹶﻓﻘﹶﺎﻟﹸﻮﺍ ﺑِﺎﻟ ﺮﹾﺃ ِ ﺍﹾﻟﹶﺄﺣَﺎﺩِﻳﺚﹸ ﹶﺃ ﹾﻥ َﻳ
ﺏﺴَﻨﻦِ ،ﹶﻓِﺈ ﱠﻥ ﹶﺃﺻـﺤَﺎ َ ﺕ ﺍﹾﻟ ﹸﻘﺮﺁﻥِ ،ﹶﻓﺠَﺎ ِﺩﻟﹸﻮﻫ ﻢ ﺑِﺎﻟ ﺸﺒﻬَﺎ ِ ﺱ ﻳﺠَﺎ ِﺩﻟﹸﻮَﻧﻜﹸ ﻢ ِﺑ ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎَ ) :ﺳَﻴ ﹾﺄﺗِﻲ ﹸﺃﻧَﺎ
ﺏ ﺍﻟﻠﱠ ِﻪ( ).(٤ ﺴَﻨ ِﻦ ﹶﺃ ﻋﹶﻠﻢِ ﺑ ِﻜﺘَﺎ ِ ﺍﻟ
ﺤ ِﺪﺛﹸﻮﻥﹶ، ﺤﺘ ﻢ َﻋﻠﹶﻰ ﺍﹾﻟ ِﻔﻄﹾـ َﺮﺓَِ ،ﻭِﺇﻧﻜﹸـ ﻢ ﺳَـﺘ ﺻَﺒ
ﻭﻗﺎﻝ ﺍﺑﻦ ﻣﺴﻌﻮﺩ-ﺭﺿﻲ ﺍﷲ ﻋﻨﻪِ) :-ﺇﻧ ﹸﻜ ﻢ ﹶﺃ
ﻱ ﺍﹾﻟﹶﺄ ﻭ ِﻝ( ).(٥ ﺤ َﺪﹶﺛﺔﹰ ،ﹶﻓ َﻌﹶﻠﻴﻜﹸ ﻢ ﺑِﺎﹾﻟ َﻬ ﺪ ِ
ﺤ َﺪﺙﹸ ﹶﻟ ﹸﻜﻢ ،ﹶﻓِﺈﺫﹶﺍ َﺭﹶﺃﻳﺘ ﻢ ﻣ َﻭﻳ
ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺎﻟﻴﺔ" :ﻭﻋﻠﻴﻜﻢ ﺑﺴﻨﺔ ﻧﺒﻴﻜﻢ ﻭﺍﻟﺬﻱ ﻛﺎﻥ ﻋﻠﻴﻪ ﺃﺻﺤﺎﺑﻪ ،ﻭﺇﻳﺎﻛﻢ ﻭﻫﺬﻩ ﺍﻷﻫـﻮﺍﺀ
ﺍﻟﱵ ﺗﻠﻘﻲ ﺑﲔ ﺍﻟﻨﺎﺱ ﺍﻟﻌﺪﺍﻭﺓ ﻭﺍﻟﺒﻐﻀﺎﺀ").(٦
ﻭﻗﺎﻝ ﺷﺮﻳﺢ ﺍﻟﻘﺎﺿﻲ" :ﺇﻥ ﺍﻟﺴﻨﺔ ﻗﺪ ﺳﺒﻘﺖ ﻗﻴﺎﺳﻜﻢ ،ﻓﺎﺗﺒﻊ ﻭﻻ ﺗﺒﺘﺪﻉ ،ﻓﺈﻧﻚ ﻟﻦ ﺗﻀﻞ ﻣـﺎ
ﺃﺧﺬﺕ ﺑﺎﻷﺛﺮ").(٧
ﻭﺟﺎﺀ ﺭﺟﻞ ﺇﱃ ﻣﺎﻟﻚ ﻓﺴﺄﻟﻪ ﻋﻦ ﻣﺴﺄﻟﺔ ،ﻓﻘﺎﻝ ﻟﻪ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ: -
ﺤ ﹶﺬ ِﺭ ﺍﱠﻟﺬِﻳ َﻦ ﻳﺨَﺎِﻟﻔﹸﻮ ﹶﻥ َﻋ ﻦ ﹶﺃ ﻣ ِﺮ ِﻩ ﺃﹶﻥ ﺗﺼِﻴَﺒ ﻬ ﻢ ِﻓﺘَﻨ ﹲﺔ
ﻛﺬﺍ ﻭﻛﺬﺍ ،ﻓﻘﺎﻝ ﺍﻟﺮﺟﻞ :ﺃﺭﺃﻳﺖ؟ ﻗﺎﻝ ﻣﺎﻟﻚ :ﹶﻓ ﹾﻠَﻴ
ﺏ ﹶﺃﻟِﻴ ﻢ ] ﺍﻟﻨﻮﺭ.(٨) [٦٣: ﹶﺃ ﻭ ﻳﺼِﻴَﺒ ﻬ ﻢ َﻋﺬﹶﺍ
)-(١ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )(٤٣٥/١ﻭ ﺣﺴﻨﻪ ﺍﻷﻟﺒﺎﱐ .ﺍﻧﻈﺮ :ﻇﻼﻝ ﺍﳉﻨﺔ ﻣﻊ ﻛﺘﺎﺏ ﺍﻟﺴﻨﺔ ).(١٧
)-(٢ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ :ﻛﺘﺎﺏ ﺍﳊﺞ ،ﺑﺎﺏ :ﺣﺠﺔ ﺍﻟﻨﱯ-ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ.(١٢١٨) -
)-(٣ﺭﻭﺍﻩ ﺍﻟﺪﺍﺭﻗﻄﲏ ﰲ ﺳﻨﻨﻪ ).(١٤٦/٤
)-(٤ﺭﻭﺍﻩ ﺍﻟﺪﺭﺍﻣﻲ ﰲ ﺳﻨﻨﻪ ) ،(٤٩/١ﻭﺍﻹﺑﺎﻧﺔ ﻻﺑﻦ ﺑﻄﺔ ) (٢٥٠/١ﻭﻗﺎﻝ ﺍﶈﻘﻖ" :ﺇﺳﻨﺎﺩﻩ ﺻﺤﻴﺢ".
)-(٥ﺍﻹﺑﺎﻧﺔ ).(٣٢٩/١
)-(٦ﺍﻹﺑﺎﻧﺔ ).(١٩٩/١
)-(٧ﺷﺮﺡ ﺍﻟﺴﻨﺔ ).(٢١٦/١
)-(٨ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ ).(٢١٦/١
٢٢
אאאאא
٢٣
אאאאא
ﺍﳋﺎﲤـــﺔ
ﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻱ ﺑﻨﻌﻤﺘﻪ ﺗﺘ ﻢ ﺍﻟﺼﺎﳊﺎﺕ ،ﻭﺃﺻﻠﻲ ﻭﺃﺳﻠﻢ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ،ﻭﺑﻌﺪ:
ﺃﻭ ﹰﻻ :ﻧﺘﺎﺋﺞ ﺍﻟﺒﺤﺚ:
-١ﻣﻦ ﺧﻼﻝ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﰎ ﺇﺑﺮﺍﺯ ﺍﻹﻋﺠﺎﺯ ﰲ ﻭﺳﻄﻴﺔ ﻭﺍﻋﺘﺪﺍﻝ ﺍﳌﻨﻬﺞ ﺍﻹﺳﻼﻣﻲ ،ﻭﺍﻟﺴﲑ ﻋﻠﻰ
ﻣﻨﻬﺞ ﺍﻟﺮﺳﻮﻝ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﰲ ﺍﻟﻮﺳﻄﻴﺔ ﻭﺍﻻﻋﺘﺪﺍﻝ.
-٢ﺗﻌﺰﻳﺰ ﻗﻴﻤﺔ ﺍﻟﻮﺳﻄﻴﺔ ﻭﺍﻻﻋﺘﺪﺍﻝ ﰲ ﻧﻔﻮﺱ ﺃﺑﻨﺎﺋﻨﺎ،ﻟﺘﺤﻘﻴﻖ ﺍﻷﻣﻦ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻻﺟﺘﻤﺎﻋﻲ ﻭﺍﻟﻌﺎﳌﻲ.
-٣ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﻟﺘﻬﻢ ﺍﻟﱵ ﺃﻟﺼﻘﺖ ﺑﺎﳌﻨﻬﺞ ﺍﻹﺳﻼﻣﻲ ﺑﺄﻧﻪ ﺗﻄﺮﻑ ﻭﻏﻠﻮ.
-٤ﺇﻥ ﺃﻫﻢ ﺃﺳﺒﺎﺏ ﻧﺸﻮﺀ ﲨﺎﻋﺎﺕ ﺍﻟﻐﻠﻮ ﺑﲔ ﺍﳌﻨﺘﺴﺒﲔ ﺇﱃ ﺍﻟﺪﻋﻮﺓ ﰲ ﻫﺬﺍ ﺍﻟﻌﺼﺮ ﻫﻮ ﺍﳋﻠﻞ ﰲ
ﻣﻨﺎﻫﺞ ﺗﻠﻘﻲ ﺍﻟﻌﻠﻢ.
-٥ﺍﳉﻬﻞ ﺑﺄﳘﻴﺔ ﺗﺼﺤﻴﺢ ﻣﻨﺎﻫﺞ ﺍﻟﺘﻠﻘﻲ ﰲ ﻃﻠﺐ ﺍﻟﻌﻠﻢ.
-٦ﻋﺪﻡ ﺍﻷﺧﺬ ﲟﻨﺎﻫﺞ ﺍﻟﺘﻠﻘﻲ ﻋﻠﻰ ﻭﺟﻬﻬﺎ ﺍﻟﺼﺤﻴﺢ ﻣﻦ ﻗﺒﻞ ﺑﻌﺾ ﺃﻓﺮﺍﺩ ﺍﻷﻣﺔ ،ﺣﻴﺚ ﺃﺗﺎﺡ
ﻟﻸﻋﺪﺍﺀ ﻓﺮﺻﺔ ﺍﻗﺘﻨﺎﺹ ﺑﻌﺾ ﺍﻷﺧﻄﺎﺀ ﻭﺍﳍﻔﻮﺍﺕ ،ﻭﻣﻦ ﰒ ﺇﻗﻨﺎﻉ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ﺑﺼﺤﺔ ﺗﻠﻚ
ﺍﻟﺪﻋﺎﻭﻯ ﻭﺗﻠﺒﻴﺲ ﻫﺬﻩ ﺍﻟﺘﻬﻢ ﺍﻟﺒﺎﻃﻠﺔ.
-٧ﺇﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻳﻘﺮﺭ ﻣﻨﺎﻫﺞ ﺍﻟﺘﻠﻘﻲ ﺍﻟﺼﺤﻴﺢ ﺑﺄﺳﺎﻟﻴﺐ ﻣﺘﻌﺪﺩﺓ ﻭﻣﺘﻨﻮﻋﺔ ،ﻭﺇﻥ ﺃﺣﺎﺩﻳﺚ
ﻛﺜﲑﺓ ﻭﺗﻮﺟﻴﻬﺎﺕ ﻧﺒﻮﻳﺔ ﻛﺮﳝﺔ ﺭﲰﺖ ﻣﻨﻬﺞ ﺍﻟﺘﻠﻘﻲ ﺍﻟﺼﺤﻴﺢ ،ﻭﺍﳊﺚ ﻋﻠﻰ ﺍﻻﻫﺘﻤﺎﻡ ﺑﻪ ﻭﺍﻟﻨﻬﻲ ﻋﻦ
ﺍﻟﺘﻌﻤﻖ ﻭﺍﻟﺘﺸﺪﺩ ،ﻭﺍﻻﺑﺘﻌﺎﺩ ﻋﻦ ﺗﻜﻠﻒ ﻣﺎ ﻻ ﻳﻄﺎﻕ.
-٨ﻭﺃﺧﲑﺍ ﻓﺈﻥ ﻫﻨﺎﻙ ﻟﺒﺴﺎ ﰲ ﻓﻬﻢ ﻣﻨﺎﻫﺞ ﺍﻟﺘﻠﻘﻲ ﰲ ﺍﻟﻌﻠﻢ ﻣﻦ ﻗﺒﻞ ﺑﻌﺾ ﺍﳉﻤﺎﻋﺎﺕ ﻭﺍﻟـﺪﻋﺎﺓ،
ﻭﻫﺬﺍ ﺍﻟﻠﺒﺲ ﺃﺩﻯ ﺇﱃ ﺃﻬﻧﻢ ﺧﻠﻄﻮﺍ ﻋﻤﻼ ﺻﺎﳊﹰﺎ ﻭﺁﺧﺮ ﺳﻴﺌﹰﺎ.
ﺛﺎﻧﻴﺎ :ﺍﻟﺘﻮﺻﻴﺎﺕ:
-١ﺃﻭﺻﻲ ﺑﺒﺬﻝ ﺍﳉﻬﻮﺩ ﺍﻟﻌﻠﻤﻴﺔ ﻣﻦ ﻗﺒﻞ ﺍﻟﻌﻠﻤﺎﺀ ﻭﻃﻼﺏ ﺍﻟﻌﻠﻢ ﰲ ﲝﺚ ﻣﻮﺿﻮﻉ ﺍﳋﻠـﻞ ﰲ
ﻣﻨﺎﻫﺞ ﺗﻠﻘﻲ ﺍﻟﻌﻠﻢ ﻭﻋﻼﺟﻪ ﻣﻦ ﺧﻼﻝ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ،ﻭﻧﺸﺮ ﺍﳌﻨﻬﺞ ﺍﻟﺼﺤﻴﺢ ، ،ﻭﺍﺳـﺘﻔﺮﺍﻍ
ﺍﻟﻮﺳﻊ ﰲ ﺫﻟﻚ ،ﺣﻴﺚ ﺃﺭﻯ ﺃﻥ ﻫﻨﺎﻙ ﺟﻮﺍﻧﺐ ﻣﻬﻤﺔ ﱂ ﺗﻌﻂ ﺣﻘﻬﺎ ﻣﻦ ﺍﻟﺒﺤﺚ ﻭﺍﻟﺪﺭﺍﺳﺔ.
-٢ﻋﻘﺪ ﺍﻟﻨﺪﻭﺍﺕ ﻭﺍﶈﺎﺿﺮﺍﺕ ﻟﺒﻴﺎﻥ ﺃﳘﻴﺔ ﺍﳌﻮﺿﻮﻉ ﻭﺣﻘﻴﻘﺘﻪ ،ﻭﺃﺛﺮﻩ ﺍﻹﳚﺎﰊ ﰲ ﺣﻴﺎﺓ ﺍﻟﻨﺎﺱ.
-٣ﺗﺮﺑﻴﺔ ﺍﻟﺸﺒﺎﺏ ﻭﺍﻟﺪﻋﺎﺓ ﻭﻃﻠﺒﺔ ﺍﻟﻌﻠﻢ ،ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﻨﻬﺞ ﺍﻟﺼﺤﻴﺢ ﰲ ﺍﻟﺘﻠﻘﻲ ﺗﺮﺑﻴـﺔ ﻋﻤﻠﻴـﺔ
ﺷﺎﻣﻠﺔ ،ﳑﺎ ﻳﻘﻀﻲ ﻋﻠﻰ ﺍﳋﻠﻞ ﺍﳌﻮﺟﻮﺩ ﰲ ﳏﻴﻂ ﺍﺘﻤﻊ ﺍﳌﺴﻠﻢ ﺳﻮﺍﺀ ﺃﻛﺎﻥ ﺇﻓﺮﺍﻃﹰﺎ ﺃﻭ ﺗﻔﺮﻳﻄﹰﺎ.
ﻭﻟﺬﻟﻚ ﻻ ﺑﺪ ﻣﻦ ﺗﺼﻔﻴﺔ ﺍﳌﻨﻬﺞ ﳑﺎ ﻋﻠﻖ ﺑﻪ ﻟﻴﻜﻮﻥ ﻭﻓﻖ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ،ﻭﻣﻨﻬﺞ ﺳﻠﻒ ﺍﻷﻣﺔ،
ﻓﻠﻦ ﻳﺼﻠﺢ ﺁﺧﺮ ﻫﺬﻩ ﺍﻷﻣﺔ ﺇﻻ ﲟﺎ ﺻﻠﺢ ﺑﻪ ﺃﻭﳍﺎ.
٢٤
אאאאא
אאא
ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ.
ﺍﻹﺑﺎﻧﺔ ﻋﻦ ﺷﺮﻳﻌﺔ ﺍﻟﻔﺮﻗﺔ ﺍﻟﻨﺎﺟﻴﺔ ﻭﳎﺎﻧﺒﺔ ﺍﻟﻔﺮﻕ ﺍﳌﺬﻣﻮﻣﺔ ،ﺍﻟﺸﻴﺦ ﺍﻹﻣﺎﻡ ﺇﰊ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺑﻄﺔ ﺍﻟﻌﻜﱪﻱ ،ﲢﻘﻴـﻖ
ﺃﲪﺪ ﻓﺮﻳﺪ ﺍﳌﺰﻳﺪﻱ ،ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ،ﺑﲑﻭﺕ،ﻃﺒﻌﺔ ﻋﺎﻡ. ٢٠٠٢
ﺃﺳﺒﺎﺏ ﻇﺎﻫﺮﺓ ﺍﻹﺭﻫﺎﺏ ﰲ ﺍﺘﻤﻌﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﺭﺅﻳﺔ ﺛﻘﺎﻓﻴﺔ ﺇﻋﺪﺍﺩ،ﺩ .ﻋﺒﺪ ﺍﷲ ﺑﻦ ﳏﻤﺪ ﺍﻟﻌﻤﺮﻭﻗﺴﻢ ﺍﻟﺜﻘﺎﻓﺔ
ﺍﻹﺳﻼﻣﻴﺔ -ﻛﻠﻴﺔ ﺍﻟﺸﺮﻳﻌﺔ ﺟﺎﻣﻌﺔ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺑﻦ ﺳﻌﻮﺩ ﺍﻹﺳﻼﻣﻴﺔ.
ﺍﻻﺳﺘﻘﺎﻣﺔ ،ﺗﺄﻟﻴﻒ :ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﳊﻠﻴﻢ ﺑﻦ ﺗﻴﻤﻴﺔ ﺍﳊﺮﺍﱐ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ،ﺩﺍﺭ ﺍﻟﻨﺸﺮ :ﺟﺎﻣﻌﺔ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺑﻦ ﺳﻌﻮﺩ
-ﺍﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ ،١٤٠٣ -ﺍﻟﻄﺒﻌﺔ :ﺍﻷﻭﱃ ،ﲢﻘﻴﻖ :ﺩ .ﳏﻤﺪ ﺭﺷﺎﺩ ﺳﺎﱂ
ﺍﻹﺻﺎﺑﺔ ﰲ ﲤﻴﻴﺰ ﺍﻟﺼﺤﺎﺑﺔ ،ﺗﺄﻟﻴﻒ :ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺣﺠﺮ ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺍﻟﻌﺴﻘﻼﱐ ﺍﻟـﺸﺎﻓﻌﻲ ،ﺩﺍﺭ ﺍﻟﻨـﺸﺮ :ﺩﺍﺭ
ﺍﳉﻴﻞ -ﺑﲑﻭﺕ ،١٩٩٢ - ١٤١٢ -ﺍﻟﻄﺒﻌﺔ :ﺍﻷﻭﱃ ،ﲢﻘﻴﻖ :ﻋﻠﻲ ﳏﻤﺪ ﺍﻟﺒﺠﺎﻭﻱ
ﺃﺻﻮﻝ ﺍﻻﻓﺘﺎﺀ ﻭ ﺍﻻﺟﺘﻬﺎﺩ ﺍﻟﺘﻄﺒﻴﻘﻲ ﰲ ﻓﻘﻪ ﺍﻟﺪﻋﻮﺓ ،ﻟﻠﺸﻴﺦ ﳏﻤﺪ ﺃﲪﺪ ﺍﻟﺮﺍﺷﺪ .
ﺃﺿﻮﺍﺀ ﺍﻟﺒﻴﺎﻥ ﰲ ﺇﻳﻀﺎﺡ ﺍﻟﻘﺮﺁﻥ ﺑﺎﻟﻘﺮﺁﻥ ،ﶈﻤﺪ ﺍﻷﻣﲔ ﺑﻦ ﳏﻤﺪ ﺍﳌﺨﺘﺎﺭ ﺑﻦ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺍﳉﻜﲏ ﺍﻟﺸﻨﻘﻴﻄﻲ ،ﺍﻟﻨﺎﺷﺮ
:ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﻟﻠﻄﺒﺎﻋﺔ ﻭ ﺍﻟﻨﺸﺮ ﻭ ﺍﻟﺘﻮﺯﻳﻊ ﺑﲑﻭﺕ – ﻟﺒﻨﺎﻥ ﺍﻟﻄﺒﻌﺔ ١٤١٥ :ﻫـ ١٩٩٥ -ﻡ .
ﺍﻻﻋﺘﺼﺎﻡ ،ﺗﺄﻟﻴﻒ :ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺍﻟﺸﺎﻃﱯ ،ﺩﺍﺭ ﺍﻟﻨﺸﺮ :ﺍﳌﻜﺘﺒﺔ ﺍﻟﺘﺠﺎﺭﻳﺔ ﺍﻟﻜﱪﻯ -ﻣﺼﺮ
ﺇﻋﻼﻡ ﺍﳌﻮﻗﻌﲔ ﻋﻦ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ،ﺗﺄﻟﻴﻒ :ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﴰﺲ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﺃﻳﻮﺏ ﺑﻦ ﺳﻌﺪ ﺍﻟﺰﺭﻋﻲ
ﺍﻟﺪﻣﺸﻘﻲ ،ﺩﺍﺭ ﺍﻟﻨﺸﺮ :ﺩﺍﺭ ﺍﳉﻴﻞ -ﺑﲑﻭﺕ ،١٩٧٣ -ﲢﻘﻴﻖ :ﻃﻪ ﻋﺒﺪ ﺍﻟﺮﺅﻭﻑ ﺳﻌﺪ
ﺍﻻﻓﺘﺮﺍﻕ ..ﺩ .ﻧﺎﺻﺮ ﺑﻦ ﻋﺒﺪﺍﻟﻜﺮﱘ ﺍﻟﻌﻘﻞ ،ﻣﻔﻬﻮﻣﻪ -ﺃﺳﺒﺎﺑﻪ -ﺳﺒﻞ ﺍﻟﻮﻗﺎﻳﺔ ﻣﻨﻪ .ﻣﻜﺘﺒﺔ ﺍﻟﺸﺎﻣﻠﺔ.
ﺍﻻﳓﺮﺍﻑ ﺍﻟﻔﻜﺮﻱ،ﻣﻔﻬﻮﻣﻪ ـ ﺃﺳﺒﺎﺑﻪ ـ ﻋﻼﺟﻪ ﰲ ﺿﻮﺀ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ،ﻃﻪ ﻋﺎﺑﺪﻳﻦ.
ﺗﺎﺭﻳﺦ ﻣﺪﻳﻨﺔ ﺩﻣﺸﻖ ﻭﺫﻛﺮ ﻓﻀﻠﻬﺎ ﻭﺗﺴﻤﻴﺔ ﻣﻦ ﺣﻠﻬﺎ ﻣﻦ ﺍﻷﻣﺎﺛﻞ ،ﺗﺄﻟﻴﻒ :ﺃﰊ ﺍﻟﻘﺎﺳﻢ ﻋﻠﻲ ﺑﻦ ﺍﳊﺴﻦ ﺇﺑﻦ ﻫﺒـﺔ
ﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﺸﺎﻓﻌﻲ ،ﺩﺍﺭ ﺍﻟﻨﺸﺮ :ﺩﺍﺭ ﺍﻟﻔﻜﺮ -ﺑﲑﻭﺕ ،١٩٩٥ -ﲢﻘﻴﻖ :ﳏﺐ ﺍﻟﺪﻳﻦ ﺃﰊ ﺳﻌﻴﺪ ﻋﻤﺮ ﺑـﻦ
ﻏﺮﺍﻣﺔ ﺍﻟﻌﻤﺮﻱ
ﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ ،ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻛﺜﲑ ﺍﻟﻘﺮﺷﻲ ﺍﻟﺪﻣﺸﻘﻲ ،ﺑﲑﻭﺕ :ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﻟﻠﻄﺒﺎﻋـﺔ ﻭﺍﻟﻨـﺸﺮ ﻭﺍﻟﺘﻮﺯﻳـﻊ ،
١٤٠١ﻫـ١٩٨١/ﻡ .
ﺍﻟﺘﻮﻗﻴﻒ ﻋﻠﻰ ﻣﻬﻤﺎﺕ ﺍﻟﺘﻌﺎﺭﻳﻒ ،ﺗﺄﻟﻴﻒ :ﳏﻤﺪ ﻋﺒﺪ ﺍﻟﺮﺅﻭﻑ ﺍﳌﻨﺎﻭﻱ ،ﺩﺍﺭ ﺍﻟﻨﺸﺮ :ﺩﺍﺭ ﺍﻟﻔﻜـﺮ ﺍﳌﻌﺎﺻـﺮ ،ﺩﺍﺭ
ﺍﻟﻔﻜﺮ -ﺑﲑﻭﺕ ،ﺩﻣﺸﻖ ،١٤١٠ -ﺍﻟﻄﺒﻌﺔ :ﺍﻷﻭﱃ ،ﲢﻘﻴﻖ :ﺩ .ﳏﻤﺪ ﺭﺿﻮﺍﻥ ﺍﻟﺪﺍﻳﺔ
ﺟﺎﻣﻊ ﺍﻷﺻﻮﻝ ﰲ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺮﺳﻮﻝ ﻻﺑﻦ ﺍﻷﺛﲑ ،ﲢﻘﻴﻖ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺍﻷﺭﻧﺎﺅﻭﻁ ،ﻣﻜﺘﺒﺔ ﺍﳊﻠﻮﺍﱐ ،ﺍﻟﻄﺒﻌـﺔ ﺍﻷﻭﱃ
١٣٧٢ﻫـ١٩٣٢ /ﻡ.
٢٥
אאאאא
ﺟﺎﻣﻊ ﺍﻟﺒﻴﺎﻥ ﰲ ﺗﺄﻭﻳﻞ ﺍﻟﻘﺮﺁﻥ،ﶈﻤﺪ ﺑﻦ ﺟﺮﻳﺮ ﺑﻦ ﻳﺰﻳﺪ ﺑﻦ ﻛﺜﲑ ﺑﻦ ﻏﺎﻟﺐ ﺍﻵﻣﻠﻲ ،ﺃﺑﻮ ﺟﻌﻔﺮ ﺍﻟﻄﱪﻱ ،ﺍﶈﻘـﻖ :
ﺃﲪﺪ ﳏﻤﺪ ﺷﺎﻛﺮ ،ﺍﻟﻨﺎﺷﺮ :ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ ،ﺍﻟﻄﺒﻌﺔ :ﺍﻷﻭﱃ ١٤٢٠ ،ﻫـ ٢٠٠٠ -ﻡ.
ﺍﳉﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ،ﶈﻤﺪ ﺑﻦ ﻋﻴﺴﻰ ﺃﺑﻮ ﻋﻴﺴﻰ ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺴﻠﻤﻲ ،ﺍﻟﻨﺎﺷﺮ :ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﰊ
– ﺑﲑﻭﺕ ،ﲢﻘﻴﻖ :ﺃﲪﺪ ﳏﻤﺪ ﺷﺎﻛﺮ ﻭﺁﺧﺮﻭﻥ.
ﺍﳉﺎﻣﻊ ﺍﳌﺴﻨﺪ ﺍﻟﺼﺤﻴﺢ ﺍﳌﺨﺘﺼﺮ ﻣﻦ ﺃﻣﻮﺭ ﺭﺳﻮﻝ ﺍﷲ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ -ﻭﺳـﻨﻨﻪ ﻭﺃﻳﺎﻣـﻪ )ﺻـﺤﻴﺢ
ﺍﻟﺒﺨﺎﺭﻱ( ،ﻷﰊ ﻋﺒﺪﺍﷲ ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺍﻟﺒﺨﺎﺭﻱ ﺍﳉﻌﻔﻲ ،ﺍﶈﻘﻖ :ﳏﻤﺪ ﺯﻫﲑ ﺑﻦ ﻧﺎﺻﺮ ﺍﻟﻨﺎﺻﺮ ،ﺍﻟﻨﺎﺷﺮ :ﺩﺍﺭ
ﻃﻮﻕ ﺍﻟﻨﺠﺎﺓ )ﻣﺼﻮﺭﺓ ﻋﻦ ﺍﻟﺴﻠﻄﺎﻧﻴﺔ ﺑﺈﺿﺎﻓﺔ ﺗﺮﻗﻴﻢ ﳏﻤﺪ ﻓﺆﺍﺩ ﻋﺒﺪ ﺍﻟﺒﺎﻗﻲ( ،ﺍﻟﻄﺒﻌﺔ :ﺍﻷﻭﱃ١٤٢٢ ،ﻫـ .
ﺟﺎﻣﻊ ﺑﻴﺎﻥ ﺍﻟﻌﻠﻢ ﻭﻓﻀﻠﻪ ،ﺗﺄﻟﻴﻒ :ﻳﻮﺳﻒ ﺑﻦ ﻋﺒﺪ ﺍﻟﱪ ﺍﻟﻨﻤﺮﻱ ،ﺩﺍﺭ ﺍﻟﻨﺸﺮ :ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴـﺔ -ﺑـﲑﻭﺕ -
١٣٩٨
ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،ﺗﺄﻟﻴﻒ :ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺍﻷﻧﺼﺎﺭﻱ ﺍﻟﻘﺮﻃﱯ ،ﺩﺍﺭ ﺍﻟﻨﺸﺮ :ﺩﺍﺭ ﺍﻟﺸﻌﺐ -
ﺍﻟﻘﺎﻫﺮﺓ
ﺍﳊﻀﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺑﲔ ﺃﺻﺎﻟﺔ ﺍﳌﺎﺿﻲ ﻭﺁﻣﺎﻝ ﺍﳌﺴﺘﻘﺒﻞ )ﻣﻜﺘﺒﺔ ﺍﻟﺸﺎﻣﻠﺔ(.
ﺍﳋﻮﺍﺭﺝ ﺃﻭﻝ ﺍﻟﻔﺮﻕ ﰲ ﺗﺎﺭﻳﺦ ﺍﻹﺳﻼﻡ ،ﻧﺎﺻﺮ ﺍﻟﻌﻘﻞ)ﺍﳌﻜﺘﺒﺔ ﺍﻟﺸﺎﻣﻠﺔ(
ﺍﻟﺪﺭ ﺍﳌﻨﺜﻮﺭ ،ﺗﺄﻟﻴﻒ :ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺍﻟﻜﻤﺎﻝ ﺟﻼﻝ ﺍﻟﺪﻳﻦ ﺍﻟﺴﻴﻮﻃﻲ ،ﺩﺍﺭ ﺍﻟﻨﺸﺮ :ﺩﺍﺭ ﺍﻟﻔﻜﺮ -ﺑﲑﻭﺕ -
١٩٩٣
ﺩﺭﺀ ﺗﻌﺎﺭﺽ ﺍﻟﻌﻘﻞ ﻭﺍﻟﻨﻘﻞ ،ﺗﺄﻟﻴﻒ :ﺗﻘﻲ ﺍﻟﺪﻳﻦ ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﺑﻦ ﻋﺒﺪ ﺍﳊﻠﻴﻢ ﺑﻦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﺑﻦ ﺗﻴﻤﻴـﺔ،
ﺩﺍﺭ ﺍﻟﻨﺸﺮ :ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ -ﺑﲑﻭﺕ ١٤١٧ -ﻫـ ١٩٩٧ -ﻡ ، .ﲢﻘﻴﻖ :ﻋﺒﺪ ﺍﻟﻠﻄﻴﻒ ﻋﺒﺪ ﺍﻟﺮﲪﻦ
ﺩﻳﻮﺍﻥ ﺍﳌﺘﻨﱯ ﺍﳌﻄﺒﻮﻉ ﻣﻊ ﺷﺮﺡ ﺍﻟﻌﻜﱪﻱ ﺍﳌﺴﻤﻰ ﺑﺎﻟﺘﺒﻴﺎﻥ ﰲ ﺷﺮﺡ ﺍﻟﺪﻳﻮﺍﻥ .
ﺭﺳﺎﻟﺔ ﰲ ﺍﻻﺟﺘﻬﺎﺩ ﻭﺍﻟﺘﻘﻠﻴﺪ ﲪﺪ ﺑﻦ ﻧﺎﺻﺮ ﺑﻦ ﻣﻌﻤﺮ)ﻣﻜﺘﺒﺔ ﺍﻟﺸﺎﻣﻠﺔ(.
ﺍﻟﺮﺳﺎﻟﺔ ،ﺗﺄﻟﻴﻒ :ﳏﻤﺪ ﺑﻦ ﺇﺩﺭﻳﺲ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﻟﺸﺎﻓﻌﻲ -ﺍﻟﻘﺎﻫﺮﺓ ،١٩٣٩ - ١٣٥٨ -ﲢﻘﻴﻖ :ﺃﲪﺪ ﳏﻤـﺪ
ﺷﺎﻛﺮ
ﺍﻟﺰﻫﺪ ﻭﻳﻠﻴﻪ ﺍﻟﺮﻗﺎﺋﻖ ،ﻟﻌﺒﺪ ﺍﷲ ﺑﻦ ﺍﳌﺒﺎﺭﻙ ﺑﻦ ﻭﺍﺿﺢ ﺍﳌﺮﺯﻭﻱ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ،ﺍﻟﻨﺎﺷﺮ :ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ –
ﺑﲑﻭﺕ ،ﲢﻘﻴﻖ :ﺣﺒﻴﺐ ﺍﻟﺮﲪﻦ ﺍﻷﻋﻈﻤﻲ.
ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ ،ﳏﻤﺪ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ ﺍﻷﻟﺒﺎﱐ ،ﺍﻟﺮﻳﺎﺽ ،ﻣﻜﺘﺒﺔ ﺍﳌﻌﺎﺭﻑ.
ﺳﻠﺴﻠﺔ ﻋﻠﻮ ﺍﳍﻤﺔ ،ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺍﳌﻘﺪﻡ ،ﺍﻟﻨﺎﺷﺮ :ﺩﺍﺭ ﺍﻹﳝـﺎﻥ -ﺍﻹﺳـﻜﻨﺪﺭﻳﺔ؛ ﺳـﻨﺔ ﺍﻟﻨـﺸﺮ:
٢٠٠٤ﻡ
ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ ،ﺗﺄﻟﻴﻒ :ﳏﻤﺪ ﺑﻦ ﻳﺰﻳﺪ ﺃﺑﻮ ﻋﺒﺪﺍﷲ ﺍﻟﻘﺰﻭﻳﲏ ،ﺩﺍﺭ ﺍﻟﻨﺸﺮ :ﺩﺍﺭ ﺍﻟﻔﻜﺮ -ﺑـﲑﻭﺕ ،- -ﲢﻘﻴـﻖ:
ﳏﻤﺪ ﻓﺆﺍﺩ ﻋﺒﺪ ﺍﻟﺒﺎﻗﻲ.
٢٦
אאאאא
ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ،ﺗﺄﻟﻴﻒ :ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺍﻷﺷﻌﺚ ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﺠﺴﺘﺎﱐ ﺍﻷﺯﺩﻱ ،ﺩﺍﺭ ﺍﻟﻨﺸﺮ :ﺩﺍﺭ ﺍﻟﻔﻜﺮ ،- -ﲢﻘﻴﻖ:
ﳏﻤﺪ ﳏﻴﻲ ﺍﻟﺪﻳﻦ ﻋﺒﺪ ﺍﳊﻤﻴﺪ
ﺳﻨﻦ ﺍﻟﺪﺍﺭﻗﻄﲏ ،ﺗﺄﻟﻴﻒ :ﻋﻠﻲ ﺑﻦ ﻋﻤﺮ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﺪﺍﺭﻗﻄﲏ ﺍﻟﺒﻐﺪﺍﺩﻱ ،ﺩﺍﺭ ﺍﻟﻨﺸﺮ :ﺩﺍﺭ ﺍﳌﻌﺮﻓـﺔ -ﺑـﲑﻭﺕ -
،١٩٦٦ - ١٣٨٦ﲢﻘﻴﻖ :ﺍﻟﺴﻴﺪ ﻋﺒﺪ ﺍﷲ ﻫﺎﺷﻢ ﳝﺎﱐ ﺍﳌﺪﱐ.
ﺳﻨﻦ ﺍﻟﺪﺍﺭﻣﻲ ،ﻟﻌﺒﺪﺍﷲ ﺑﻦ ﻋﺒﺪﺍﻟﺮﲪﻦ ﺃﺑﻮ ﳏﻤﺪ ﺍﻟﺪﺍﺭﻣﻲ ،ﺍﻟﻨﺎﺷﺮ :ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﰊ – ﺑﲑﻭﺕ ،ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ
،١٤٠٧ ،ﲢﻘﻴﻖ :ﻓﻮﺍﺯ ﺃﲪﺪ ﺯﻣﺮﱄ ،ﺧﺎﻟﺪ ﺍﻟﺴﺒﻊ ﺍﻟﻌﻠﻤﻲ.
ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ﻷﲪﺪ ﺑﻦ ﺍﳊﺴﲔ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﻣﻮﺳﻰ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺒﻴﻬﻘﻲ ،ﺍﻟﻨﺎﺷﺮ :ﻣﻜﺘﺒﺔ ﺩﺍﺭ ﺍﻟﺒﺎﺯ -ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ
،١٩٩٤ – ١٤١٤ ،ﲢﻘﻴﻖ :ﳏﻤﺪ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﻋﻄﺎ .
ﺷﺮﺡ ﺃﺻﻮﻝ ﺍﻋﺘﻘﺎﺩ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻟﻠﻼﻟﻜﺎﺋﻲ .ﲢﻘﻴﻖ ﺃﲪﺪ ﲪﺎﺩﻥ -ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ -ﺩﺍﺭ ﻃﻴﺒﺔ -ﺍﻟﺮﻳﺎﺽ .
ﺷﺮﺡ ﺃﺻﻮﻝ ﺍﻋﺘﻘﺎﺩ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﺇﲨﺎﻉ ﺍﻟﺼﺤﺎﺑﺔ ،ﺗﺄﻟﻴﻒ :ﻫﺒﺔ ﺍﷲ ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ
ﻣﻨﺼﻮﺭ ﺍﻟﻼﻟﻜﺎﺋﻲ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ،ﺩﺍﺭ ﺍﻟﻨﺸﺮ :ﺩﺍﺭ ﻃﻴﺒﺔ -ﺍﻟﺮﻳﺎﺽ ،١٤٠٢ -ﲢﻘﻴﻖ :ﺩ .ﺃﲪﺪ ﺳﻌﺪ ﲪﺪﺍﻥ
ﺷﺮﺡ ﺍﻟﺴﻨﺔ ،ﺗﺄﻟﻴﻒ :ﺍﳊﺴﲔ ﺑﻦ ﻣﺴﻌﻮﺩ ﺍﻟﺒﻐﻮﻱ ،ﺩﺍﺭ ﺍﻟﻨﺸﺮ :ﺍﳌﻜﺘﺐ ﺍﻹﺳـﻼﻣﻲ -ﺩﻣـﺸﻖ _ ﺑـﲑﻭﺕ -
١٤٠٣ﻫـ ١٩٨٣ -ﻡ ،ﺍﻟﻄﺒﻌﺔ :ﺍﻟﺜﺎﻧﻴﺔ ،ﲢﻘﻴﻖ :ﺷﻌﻴﺐ ﺍﻷﺭﻧﺎﺅﻭﻁ -ﳏﻤﺪ ﺯﻫﲑ ﺍﻟﺸﺎﻭﻳﺶ
ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ،ﻻﺑـﻦ ﺃﰊ ﺍﻟﻌـﺰ ﺍﳊﻨﻔـﻲ .ﺕ:ﺩ.ﻋﺒـﺪﺍﷲ ﺍﻟﺘﺮﻛـﻲ ﻭﺷـﻌﻴﺐ ﺍﻷﺭﻧـﺎﺅﻭﻁ ،ﻣﺆﺳـﺴﺔ
ﺍﻟﺮﺳﺎﻟﺔ،ﻁ)١٤٠٨،(١ﻫـ.
ﺷﺮﻭﻁ ﺍﻟﻨﻬﻀﺔ .ﳌﺎﻟﻚ ﺑﻦ ﻧﱯ ﺗﺮﲨﺔ ﻋﺒﺪ ﺍﻟﺼﺒﻮﺭ ﺷﺎﻫﲔ .ﺩﻣﺸﻖ :ﺩﺍﺭ ﺍﻟﻔﻜﺮ١٩٩٦ ،ﻡ.
ﺍﻟﺸﺮﻳﻌﺔ ،ﺗﺄﻟﻴﻒ :ﺃﰊ ﺑﻜﺮ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﲔ ﺍﻵﺟﺮﻱ ،ﺩﺍﺭ ﺍﻟﻨﺸﺮ :ﺩﺍﺭ ﺍﻟﻮﻃﻦ -ﺍﻟﺮﻳﺎﺽ /ﺍﻟﺴﻌﻮﺩﻳﺔ ١٤٢٠ -
ﻫـ ١٩٩٩ -ﻡ ،ﺍﻟﻄﺒﻌﺔ :ﺍﻟﺜﺎﻧﻴﺔ ،ﲢﻘﻴﻖ :ﺍﻟﺪﻛﺘﻮﺭ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺍﻟﺪﻣﻴﺠﻲ
ﺻﺤﻴﺢ ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ ﻭﺯﻳﺎﺩﺗﻪ ،ﺍﻷﻟﺒﺎﱐ ،ﺍﳌﻜﺘﺐ ﺍﻹﺳﻼﻣﻲ ١٤٠٢ ،ﻫـ .
ﺻﺤﻴﺢ ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺔ ،ﺍﻷﻟﺒﺎﱐ ،ﺍﳌﻜﺘﺐ ﺍﻹﺳﻼﻣﻲ ،ﺑﲑﻭﺕ ١٤٠٨ﻫـ .
ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﺸﺮﺡ ﺍﻟﻨﻮﻭﻱ ،ﺗﺄﻟﻴﻒ :ﺃﺑﻮ ﺯﻛﺮﻳﺎ ﳛﲕ ﺑﻦ ﺷﺮﻑ ﺑﻦ ﻣﺮﻱ ﺍﻟﻨﻮﻭﻱ ،ﺩﺍﺭ ﺍﻟﻨـﺸﺮ :ﺩﺍﺭ ﺇﺣﻴـﺎﺀ
ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﰊ -ﺑﲑﻭﺕ ،١٣٩٢ -ﺍﻟﻄﺒﻌﺔ :ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ
ﺻﺤﻴﺢ ﻣﺴﻠﻢ ،ﺗﺄﻟﻴﻒ :ﻣﺴﻠﻢ ﺑﻦ ﺍﳊﺠﺎﺝ ﺃﺑﻮ ﺍﳊﺴﲔ ﺍﻟﻘﺸﲑﻱ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ ،ﺩﺍﺭ ﺍﻟﻨﺸﺮ :ﺩﺍﺭ ﺇﺣﻴـﺎﺀ ﺍﻟﺘـﺮﺍﺙ
ﺍﻟﻌﺮﰊ -ﺑﲑﻭﺕ ،ﲢﻘﻴﻖ :ﳏﻤﺪ ﻓﺆﺍﺩ ﻋﺒﺪ ﺍﻟﺒﺎﻗﻲ
ﺍﻟﻀﻮﺀ ﺍﻟﻼﻣﻊ ﻷﻫﻞ ﺍﻟﻘﺮﻥ ﺍﻟﺘﺎﺳﻊ ،ﺗﺄﻟﻴﻒ :ﴰﺲ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺴﺨﺎﻭﻱ ،ﺩﺍﺭ ﺍﻟﻨﺸﺮ :ﻣﻨﺸﻮﺭﺍﺕ
ﺩﺍﺭ ﻣﻜﺘﺒﺔ ﺍﳊﻴﺎﺓ -ﺑﲑﻭﺕ
ﻇﻼﻝ ﺍﳉﻨﺔ ﰲ ﲣﺮﻳﺞ ﺍﻟﺴﻨﺔ ﻻﺑﻦ ﺃﰊ ﻋﺎﺻﻢ،ﶈﻤﺪ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ ﺍﻷﻟﺒـﺎﱐ ،ﺍﻟﻨﺎﺷـﺮ :ﺍﳌﻜﺘـﺐ ﺍﻹﺳـﻼﻣﻲ –
ﺑﲑﻭﺕ،ﺍﻟﻄﺒﻌﺔ :ﺍﻟﺜﺎﻟﺜﺔ . ١٩٩٣-١٤١٣ -
ﺍﻟﻌﻠﻤﺎﺀ ﻫﻢ ﺍﻟﺪﻋﺎﺓ :ﺩ .ﻧﺎﺻﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺍﻟﻌﻘﻞ ﻣﻜﺘﺒﺔ ﺍﻟﺸﺎﻣﻠﺔ.
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אאאאא
ﻓﺼﻞ ﺍﳋﻄﺎﺏ ﰲ ﺍﻟﺰﻫﺪ ﻭﺍﻟﺮﻗﺎﺋﻖ ﻭﺍﻵﺩﺍﺏ ،ﶈﻤﺪ ﻧﺼﺮ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﻋﻮﻳﻀﺔ )ﻣﻜﺘﺒﺔ ﺍﻟﺸﺎﻣﻠﺔ(
ﺍﻟﻔﻘﻴﻪ ﻭ ﺍﳌﺘﻔﻘﻪ ،ﺗﺄﻟﻴﻒ :ﺃﺑﻮ ﺑﻜﺮ ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺛﺎﺑﺖ ﺍﳋﻄﻴﺐ ﺍﻟﺒﻐﺪﺍﺩﻱ ،ﺩﺍﺭ ﺍﻟﻨﺸﺮ :ﺩﺍﺭ ﺍﺑﻦ ﺍﳉـﻮﺯﻱ -
ﺍﻟﺴﻌﻮﺩﻳﺔ ١٤٢١ -ﻫـ ،ﺍﻟﻄﺒﻌﺔ :ﺍﻟﺜﺎﻧﻴﺔ ،ﲢﻘﻴﻖ :ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﻋﺎﺩﻝ ﺑﻦ ﻳﻮﺳﻒ ﺍﻟﻐﺮﺍﺯﻱ
ﻛﺘﺎﺏ ﺍﻟﺮﻭﺡ،ﻻﺑﻦ ﻗﻴﻢ ﺍﳉﻮﺯﻳﺔ ،ﺩﺍﺭ ﺍﻟﻔﻜﺮ -ﺍﻷﺭﺩﻥ
ﳎﺎﺯ ﺍﻟﻘﺮﺁﻥ ،ﻷﰊ ﻋﺒﻴﺪﺓ ﻣﻌﻤﺮ ﺑﻦ ﺍﳌﺜﲎ ﺍﻟﺘﻴﻤﻰ ﺍﻟﺒﺼﺮﻱ ،ﺍﶈﻘﻖ :ﳏﻤﺪ ﻓﻮﺍﺩ ﺳﺰﻛﲔ ،ﺍﻟﻨﺎﺷﺮ :ﻣﻜﺘﺒﺔ ﺍﳋـﺎﳒﻰ
– ﺍﻟﻘﺎﻫﺮﺓ ،ﺍﻟﻄﺒﻌﺔ ١٣٨١ :ﻫـ.
ﳎﻠﺔ ﺍﻟﺒﻴﺎﻥ -ﺍﻟﻌﺪﺩ)( ٩٢
ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ،ﻻﺑﻦ ﺗﻴﻤﻴﺔ ،ﺍﶈﻘﻖ :ﺃﻧﻮﺭ ﺍﻟﺒﺎﺯ -ﻋﺎﻣﺮ ﺍﳉﺰﺍﺭ ،ﺍﻟﻨﺎﺷﺮ :ﺩﺍﺭ ﺍﻟﻮﻓﺎﺀ ،ﺍﻟﻄﺒﻌﺔ :ﺍﻟﺜﺎﻟﺜﺔ ١٤٢٦ ،
ﻫـ ٢٠٠٥ /ﻡ .
ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ ،ﶈﻤﺪ ﺑﻦ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﻋﺒﺪﺍﻟﻘﺎﺩﺭ ﺍﻟﺮﺍﺯﻱ ،ﲢﻘﻴﻖ :ﳏﻤﻮﺩ ﺧﺎﻃﺮ ﺍﻟﻨﺎﺷﺮ :ﻣﻜﺘﺒﺔ ﻟﺒﻨﺎﻥ ﻧﺎﺷـﺮﻭﻥ
– ﺑﲑﻭﺕ ،ﺍﻟﻄﺒﻌﺔ ﻃﺒﻌﺔ ﺟﺪﻳﺪﺓ .١٩٩٥ – ١٤١٥ ،
ﺍﳌﺴﻨﺪ ،ﻷﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﺃﺑﻮ ﻋﺒﺪﺍﷲ ﺍﻟﺸﻴﺒﺎﱐ ،ﺍﻟﻨﺎﺷﺮ :ﻣﺆﺳﺴﺔ ﻗﺮﻃﺒﺔ – ﺍﻟﻘﺎﻫﺮﺓ.
ﻣﺸﻜﺎﺓ ﺍﳌﺼﺎﺑﻴﺢ:ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﳋﻄﻴﺐ ﺍﻟﺘﱪﻳﺰﻱ ،ﲢﻘﻴﻖ :ﳏﻤﺪ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ ﺍﻷﻟﺒﺎﱐ ،ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ ،ﺍﳌﻜﺘﺐ
ﺍﻻﺳﻼﻣﻲ ،ﺑﲑﻭﺕ ،ﻟﺒﻨﺎﻥ،ﺩﻣﺸﻖ١٤٠٧ ،ﻫـ ١٩٨٥ -ﻡ.
ﻣﺸﻜﻼﺕ ﺍﻷﻗﻠﻴﺎﺕ ﺍﳌﺴﻠﻤﺔ ﰲ ﺍﻟﻐﺮﺏ ،ﻷﲪﺪ ﻋﺒﺪﺍﻟﻐﲏ ﳏﻤﻮﺩ ﻋﺒﺪﺍﻟﻐﲏ ،ﻣﻮﻗﻊ ﺍﻷﻟﻮﻛﺔ )ﺹ.(٤
ﻣﺼﻄﻠﺤﺎﺕ ﰲ ﻋﻠﻢ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ(ﻷﻋﻀﺎﺀ ﻫﻴﺌﺔ ﺍﻟﺘﺪﺭﻳﺲ ﺑﻜﻠﻴﺔ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻗﺴﻢ ﺍﻟﺪﻋﻮﺓ ﻭﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ
ﲜﺎﻣﻌﺔ ﺃﻡ ﺍﻟﻘﺮﻯ.
ﺍﳌﺼﻨﻒ ﰲ ﺍﻷﺣﺎﺩﻳﺚ ﻭﺍﻵﺛﺎﺭ ،ﺗﺄﻟﻴﻒ :ﺃﺑﻮ ﺑﻜﺮ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ﺍﻟﻜﻮﰲ ،ﺩﺍﺭ ﺍﻟﻨـﺸﺮ :ﻣﻜﺘﺒـﺔ
ﺍﻟﺮﺷﺪ -ﺍﻟﺮﻳﺎﺽ ،١٤٠٩ -ﺍﻟﻄﺒﻌﺔ :ﺍﻷﻭﱃ ،ﲢﻘﻴﻖ :ﻛﻤﺎﻝ ﻳﻮﺳﻒ ﺍﳊﻮﺕ
ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ ،ﺗﺄﻟﻴﻒ :ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺃﻳﻮﺏ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﻟﻄﱪﺍﱐ ،ﺩﺍﺭ ﺍﻟﻨﺸﺮ :ﻣﻜﺘﺒﺔ ﺍﻟﺰﻫﺮﺍﺀ -ﺍﳌﻮﺻﻞ -
،١٩٨٣ - ١٤٠٤ﺍﻟﻄﺒﻌﺔ :ﺍﻟﺜﺎﻧﻴﺔ ،ﲢﻘﻴﻖ :ﲪﺪﻱ ﺑﻦ ﻋﺒﺪﺍﻴﺪ ﺍﻟﺴﻠﻔﻲ
ﺍﳌﻔﺮﺩﺍﺕ ﰲ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ ،ﻷﰊ ﺍﻟﻘﺎﺳﻢ ﺍﳊﺴﲔ ﺑﻦ ﳏﻤﺪ ﺍﳌﻌﺮﻭﻑ ﺑﺎﻟﺮﺍﻏﺐ ﺍﻷﺻﻔﻬﺎﱏ ،ﺍﶈﻘـﻖ :ﺻـﻔﻮﺍﻥ
ﻋﺪﻧﺎﻥ ﺍﻟﺪﺍﻭﺩﻱ ،ﺍﻟﻨﺎﺷﺮ :ﺩﺍﺭ ﺍﻟﻘﻠﻢ ،ﺍﻟﺪﺍﺭ ﺍﻟﺸﺎﻣﻴﺔ -ﺩﻣﺸﻖ ﺑﲑﻭﺕ ،ﻁ ١٤١٢ - ١ﻫـ.
ﻣﻨﺎﻗﺐ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺍﳌﺆﻟﻒ :ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﺃﺑﻮ ﺍﻟﻔﺮﺝ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﻠﻲ ﺑﻨﻤﺤﻤﺪ ﺍﳉﻮﺯﻱ،ﺍﶈﻘـﻖ :ﺩ .ﻋﺒـﺪ
ﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﶈﺴﻦ ﺍﻟﺘﺮﻛﻲ .
ﺍﳌﻨﺜﻮﺭ ﰲ ﺍﻟﻘﻮﺍﻋﺪ :ﺍﳌﺆﻟﻒ :ﺑﺪﺭ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺑﻦ ﺎﺩﺭ ﺍﻟﺰﺭﻛﺸﻲ ﺍﻟﺸﺎﻓﻌﻲ ﺕ ٧٩٤ﻫـ؛ ﺍﶈﻘﻖ :ﺗﺴﲑ ﻓـﺎﺋﻖ
ﺃﲪﺪ؛ ﺍﻟﻨﺎﺷﺮ :ﻭﺯﺍﺭﺓ ﺍﻷﻭﻗﺎﻑ ﻭﺍﻟﺸﺆﻭﻥ ﺍﻹﺳﻼﻣﻴﺔ.
ﺍﳌﻮﺍﻓﻘﺎﺕ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ،ﺗﺄﻟﻴﻒ :ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻣﻮﺳﻰ ﺍﻟﻠﺨﻤﻲ ﺍﻟﻐﺮﻧﺎﻃﻲ ﺍﳌﺎﻟﻜﻲ ،ﺩﺍﺭ ﺍﻟﻨـﺸﺮ :ﺩﺍﺭ ﺍﳌﻌﺮﻓـﺔ -
ﺑﲑﻭﺕ ،ﲢﻘﻴﻖ :ﻋﺒﺪ ﺍﷲ ﺩﺭﺍﺯ
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אאאאא
ﺍﶈﺘﻮﻳﺎﺕ
ﻣﻠﺨﺺ ﺍﻟﺪﺭﺍﺳﺔ ٢.................................................................
ﺃﺳﺒﺎﺏ ﺍﺧﺘﻴﺎﺭ ﺍﳌﻮﺿﻮﻉ ٢..........................................................
ﺃﻫﺪﺍﻑ ﺍﻟﺪﺭﺍﺳﺔ ٢..................................................................
ﻣﻨﻬﺞ ﺍﻟﺪﺭﺍﺳﺔ ٢...................................................................
ﺃﳘﻴﺔ ﺍﻟﺪﺭﺍﺳﺔ ٢....................................................................
ﺣﺪﻭﺩ ﺍﻟﺪﺭﺍﺳﺔ ٢...................................................................
ﺧﻄﺔ ﺍﻟﺪﺭﺍﺳﺔ ٢....................................................................
ﺍﳌﻘﺪﻣﺔ ٣...........................................................................
ﺍﻟﺘﻤﻬﻴﺪ ٥..........................................................................
ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ :ﺃﳘﻴﺔ ﺍﳌﻨﻬﺞ ﺍﻟﺼﺤﻴﺢ ﰲ ﺗﻠﻘﻲ ﺍﻟﻌﻠﻢ ٦................................
ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ :ﺇﺑﺮﺍﺯ ﻣﻈﺎﻫﺮ ﺍﳋﻠﻞ ﰲ ﻣﻨﺎﻫﺞ ﺗﻠﻘﻲ ﺍﻟﻌﻠﻢ ٨............................
ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ :ﺍﳌﻨﺎﺑﻊ ﺍﻟﺼﺤﻴﺤﺔ ﰲ ﺗﻠﻘﻲ ﺍﻟﻌﻠﻢ ١٠ .................................
ﺍﳌﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ :ﺍﻟﻌﻠﻢ ﺍﻟﺼﺤﻴﺢ ﰲ ﻓﻬﻢ ﻓﻘﻪ ﺍﳋﻼﻑ ١٩ ...............................
ﺍﳌﺒﺤﺚ ﺍﳋﺎﻣﺲ :ﻋﻼﺝ ﺍﳋﻠﻞ ﰲ ﻣﻨﺎﻫﺞ ﺗﻠﻘﻲ ﺍﻟﻌﻠﻢ ٢١ ..............................
ﺍﳋﺎﲤﺔ ٢٤ .........................................................................
ﺃﻫﻢ ﺍﻟﻨﺘﺎﺋﺞ ٢٤ ....................................................................
ﺃﻫﻢ ﺍﻟﺘﻮﺻﻴﺎﺕ ٢٤ .................................................................
ﺍﳌﺼﺎﺩﺭ ﻭﺍﳌﺮﺍﺟﻊ ٢٥ ..............................................................
ﺍﶈﺘﻮﻳﺎﺕ ٢٩ ......................................................................
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