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January-June 2008 〈 1429 ﺝ د ا ول- ذوا
วารสาร อัล-นูร บัณฑิตวิทยาลัย มหาวิทยาลัยอิสลามยะลา Al-Nur Journal The Graduate Studies of Yala Islamic University
ประธานทีปรึกษา
ดร.อิสมาอีลลุตฟ จะปะกียา ทีปรึ กษา ดร.อาหมัดอูมาร จะปะเกีย อ.มัสลัน มาหะมะ อ.สุนทร ปยะวสันต อ.หะยีเซ็ง โตะตาหยง ดร.อับดุลฮาลิม ไซซิง อ.สุกรี หลังปูเตะ อ.ซอและห ตาเละ อ.อับดุรรอฮฺมาน วอเดร อ.ซาฟอี บารู อ.อิบรอเฮม หะยีสาอิ อ.มูฮําหมัดนาเซร หะบาแย
อธิการบดี มหาวิทยาลัยอิสลามยะลา รองอธิการบดีฝายวิชาการและกิจการนักศึกษา มหาวิทยาลัยอิสลายะลา รองอธิการบดีฝายบริหาร มหาวิทยาลัยอิสลามยะลา รองอธิการบดีฝายแผนและพัฒนา มหาวิทยาลัยอิสลามยะลา ผูชวยอธิการบดีฝายทรัพยสินและสิทธิประโยชน มหาวิทยาลัยอิสลายะลา คณบดีคณะอิสลามศึกษา มหาวิทยาลัยอิสลามยะลา คณบดีคณะศิลปศาสตรและสังคมศาสตร มหาวิทยาลัยอิสลามยะลา คณบดีคณะวิทยาศาสตรและเทคโนโลยี มหาวิทยาลัยอิสลามยะลา ผูอํานวยการสถาบันภาษานานาชาติ มหาวิทยาลัยอิสลามยะลา ผูอํานวยการสถาบันอัสสลาม มหาวิทยาลัยอิสลามยะลา รองคณบดี คณะวิทยาศาสตรและเทคโนโลยี มหาวิทยาลัยอิสลามยะลา ผูอํานวยการสํานักงานอธิการบดี มหาวิทยาลัยอิสลามยะลา
เจ้ าของ
บัณฑิตวิทยาลัย มหาวิทยาลัยอิสลามยะลา
บรรณาธิการ
ดร.ดลวานะ ตาเยะ
กองบรรณาธิการ
คณบดีบัณฑิตวิทยาลัย มหาวิทยาลัยอิสลามยะลา
ผศ.ดร.อิบราเฮ็ม ณรงครักษาเขต อาจารยประจําวิทยาลัยอิสลามศึกษา มหาวิทยาลัยสงขลานครินทร วิทยา เขตปตตานี ผศ.ดร.รุสลัน อุทัย หัวหนาภาควิชาภาษาตะวันออก มหาวิทยาลัยสงขลานครินทร วิทยาเขต ปตตานี อ.เจะเหลาะ แขกพงศ รักษาการในตําแหนงผูอํานวยการสถาบันอิสลามและอาหรับศึกษา มหาวิทยาลัยนราธิวาสราชนครินทร ดร.มุฮําหมัดซากี เจะหะ รองคณบดี คณะอิสลามศึกษา และผูอํานวยการหลักสูตรบัณฑิตศึกษา คณะอิสลามศึกษา มหาวิทยาลัยอิสลามยะลา ดร.ซอบีเราะห การียอ รองคณบดี คณะวิทยาศาสตรและเทคโนโลยี มหาวิทยาลัยอิสลามยะลา อ.ซอลีฮะห หะยีสะมะแอ รองคณบดี คณะศิลปศาสตรและสังคมศาสตร มหาวิทยาลัยอิสลามยะลา อ.จารุวัจน สองเมือง อาจารยประจําสาขาวิชาชีพครู มหาวิทยาลัยอิสลามยะลา ดร.อัดนัน สือแม หัวหนาสาขาวิชาภาษาอาหรับ มหาวิทยาลัยอิสลามยะลา อ.เกษตรชัย และหีม หัวหนาสํานักสงเสริมการวิจัยและเขียนตํารา มหาวิทยาลัยอิสลามยะลา อ.อับดุลกอนี เตะมะหมัด รักษาการหัวหนาสาขาวิชาชีพครู มหาวิทยาลัยอิสลามยะลา อ.นัศรุลลอฮ หมัดตะพงศ หัวหนาสาขาวิชาอิสลามศึกษา มหาวิทยาลัยอิสลามยะลา อ.มูฮําหมัด สะมาโระ หัวหนากองกิจการพิเศษ มหาวิทยาลัยอิสลามยะลา
ผู้ทรงคุณวุฒพ ิ จิ ารณาประเมินบทความ รองศาสตราจารย ดลมนรรจน บากา ผูชวยศาสตราจารย ดร.อิบราเฮ็ม ณรงครักษาเขต ดร.อาดัม อิบรอเฮม อะหหมัด ดร.มุฮําหมัดซากี เจะหะ ดร.บาซีร มะฮฺดี อาลี Assoc. Prof. Dr.Jauhari Bin Mat. Hj.Ibrahim Hj. Ahmad
มหาวิทยาลัยสงขลานครินทร วิทยาเขตปตตานี มหาวิทยาลัยสงขลานครินทร วิทยาเขตปตตานี มหาวิทยาลัยอิสลามยะลา มหาวิทยาลัยอิสลามยะลา มหาวิทยาลัยสงขลานครินทร วิทยาเขตปตตานี Kolej Islam Antarabangsa Sultan Ismail Petra Malaysia Pesara Guru Sejarah dan bahasa Melayu, Malaysia
บรรณาธิการจัดการ 1.นายมาหะมะ ดาแม็ง 2.นายอับดุลยลาเตะ สาและ 3.นายฟาริด ดอเลาะ
กําหนดการเผยแพร่ 2 ฉบับ ตอป การเผยแพร่
จัดจําหนายและมอบใหหองสมุด หนวยงานของรัฐ สถาบันการศึกษาในประเทศ และตางประเทศ
สถานทีติดต่ อ
บัณฑิตวิทยาลัย ชั้น 3 อาคารสํานักงานอธิการบดี มหาวิทยาลัยอิสลามยะลา 135/8 หมู 3 ตําบลเขาตูม อําเภอยะรัง จังหวัดปตตานี 94160 โทร.0-7341-8614 ตอ 125 หรือ 1214 โทรสาร 0-7341-8615, 0-7341-8616 Email: M.Z.im@hotmail.com
รู ปเล่ ม
บัณฑิตวิทยาลัย
พิมพ์ ที
โรงพิมพชานเมือง ถนนเพชรเกษม อําเภอหาดใหญ โทร 0-7423-5163
เลขที่ 2 ซอย 11 ตําบลหาดใหญ จังหวัดสงขลา 90110
วารสาร อัล-นู ร บั ณฑิตวิ ทยาลั ย มหาวิ ทยาลั ยอิ สลามยะลา จั ดทําขึ้ นเพื่ อสงเสริมให คณาจารย นั ก วิ ช าการ และนั ก ศึ ก ษาได เ ผยแพร ผลงานแก สาธารณชน อั น จะเป น ประโยชน ต อ การเพิ่ ม พู น องค ความรู และแนวปฏิ บั ติ อย างมี ป ระสิ ท ธิ ภ าพ ทั้ งนี้ บั ณฑิ ตวิ ทยาลั ย รั บ พิ ม พ เ ผยแพร ว ารสารวิ ชาการใน 4 ภาษาดวยกัน โดยมีการกําหนดบทคัดยอเปนภาษาไทยและภาษาของบทความ การเขาเลม การ เรียบเรียง บทความ หมายเลขหนา และการอาน ไดเรียบเรียงลําดับรูปแบบตามแนวการอานจากขวาไปซาย ทัศนะและขอคิดเห็นใด ๆ ที่ปรากฏในวารสารฉบับนี้ เปนความคิดเห็นสวนตัวของผูเขียนแตละ ทาน ทางกองบรรณาธิการเปดเสรีดานความคิด และไมถือวาเปนความรับผิดชอบของกองบรรณาธิการ
บทบรรณาธิการ มวลการสรรเสริญทั้งหลายเปนสิทธ แดเอกองคอัลลอฮฺ ที่ทรงอนุมัติใหการรวบรวมและจัดทํา วารสารฉบับนี้สําเร็จไปดวยดี ขอความสันติสุขและความโปรดปรานของอัลลอฮฺ จงประสบแดทา นนบีมุฮัมมัด ผูเปนศาสนฑูต ของพระองค วารสาร อัล-นูร เปนวารสารบัณฑิตวิทยาลัย มหาวิทยาลัยอิสลามยะลา ไดจัดตีพิมพวารสารทาง วิชาการปละ 2 ฉบับ เพื่ อนําเสนอองคค วามรูที่ห ลากหลายในเชิ งวิชาการ จากผลงานของนักศึก ษาระดั บ บัณฑิตศึกษา คณาจารย ภายในมหาวิทยาลัยอิสลามยะลา และจากนักวิชาการทั่วไป เพื่อเผยแพรในสิ่งที่ เปนสาระประโยชนสูสังคม วารสาร อั ล -นู ร ฉบั บ นี้ เป น ฉบั บ ที่ 4 ประจํ า ป 2551 ที่ ไ ด ร วบรวมบทความทางวิ ช าการ ประกอบดวย 4 ภาษาดวยกัน ทั้งนี้เพื่อเปนเอกลักษณทางดานภาษา วัฒนธรรม และความหลากหลาย บทความวิชาการที่ไดนําเสนอในวารสารฉบับนี้ประกอบดวย 7 บทความกับ 1 บทวิพากษหนังสือ (Book Review) รวบรวมจากคณาจารย และนักศึกษาระดับบัณฑิตศึกษาทั้งภายในและภายนอกสถาบั น ที่ไดเสียสละเวลาอันมีคา เพื่อสรางสรรคองคความรูอ ันทรงคุณคาและมีผลประโยชนนี้ เพื่ อ ใหบ ทความทางวิ ช าการดัง กล าว เปน ที่ ย อมรั บ และเผยแพรสูสัง คม ทางกองบรรณาธิ ก าร วารสารบัณฑิตวิทยาลัย มหาวิทยาลัยอิสลามยะลา ไดตรวจสอบบทความทางวิชาการ โดยไดรับเกียรติและ โอกาสจากบรรดาผูทรงคุณวุฒิ ในประเทศและตางประเทศทําหนาที่ประเมิน ทา ยที่ สุด นี้ กองบรรณาธิก ารวารสาร ยิ นดี เสมอเพื่ อเปด โอกาสรั บการพิจ ารณาผลงานวิ ชาการ ของทุ กๆ ท านที่มี ความสนใจ รวมถึง คํา ติช ม ขอ เสนอแนะตา งๆ ทั้ งนี้ เพื่ อนํ า สูก ารพัฒ นาในผลงานทาง วิชาการตอไป
บรรณาธิการวารสาร อัล-นูร บัณฑิตวิทยาลัย มหาวิทยาลัยอิสลามยะลา
วารสาร อัล-นูร บัณฑิตวิทยาลัย
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ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﳎﺎﻻﺕ ﺍﺳﺘﺨﺪﺍﻣﻬﺎ ﰲ ﺍﳌﺪﺭﺳﺔ ﺍﻟﺮﲪﺎﻧﻴﺔ ﻓﻄﺎﱐ – ﺟﻨﻮﺏ ﺗﺎﻳﻼﻧﺪ ﻋﺪﻧﺎﻥ ﳏﻤﺪ ﺯﻳﻦ ﺳﻮﻣﻲ
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ﺍﳌﻠﺨﺺ ﻟﻘﺪ ﺃﻧﺰﻝ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻋﻠﻰ ﺧﺎﰎ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﲔ ﻫﺪﻯ ﻭﺭﲪﺔ ﻟﻠﻌﺎﳌﲔ، ﻓﻤﺎﺩﺍﻣﻮﺍ ﻗﺪ ﲤﺴﻜﻮﺍ ﺑﻪ ﺷﺪﻳﺪ ﺍﻟﺘﻤﺴﻚ ﻟﻦ ﻳﻀﻠﻮﺍ ﺃﺑﺪﺍ .ﻭﻳﻬﺪﻑ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺇﱃ ﻛﺸﻒ ﻣﻈﺎﻫﺮ ﺍﻻﻫﺘﻤﺎﻡ ﺬﻩ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻟﺪﻯ ﺍﳌﺪﺭﺳﺔ ﺍﻟﺮﲪﺎﻧﻴﺔ ﺍﺑﺘﺪﺍﺀ ﻣﻦ ﻣﺆﺳﺴﻬﺎ ﻭﺃﺳﺎﺗﺬﺎ ﺇﱃ ﺗﻼﻣﻴﺬﺎ ﻣﻦ ﺧﻼﻝ ﻧﺸﺎﻃﺎﺎ ﺍﻟﻴﻮﻣﻴﺔ ﻭﺍﻷﺳﺒﻮﻋﻴﺔ ﻭﺍﻟﺸﻬﺮﻳﺔ ،ﺑﻞ ﻭﺍﳌﻮﲰﻴﺔ ﺃﻳﻀﺎ .ﺃﻋﺘﻤﺪ ﺍﻟﺒﺎﺣﺚ ﰲ ﲨﻊ ﺍﻟﺒﻴﺎﻧﺎﺕ ﻋﻠﻰ ﺍﻟﻜﺘﺐ ،ﺍﳌﻘﺎﻻﺕ ﻭﺍﳌﻘﺎﺑﻼﺕ ﺍﻟﺸﺨﺼﻴﺔ .ﻭﺗﻮﺻﻠﺖ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ ﺇﱃ ﻋﺪﺓ ﻧﺘﺎﺋﺞ ﺃﳘﻬﺎ؛ ﺃﻭﻻ ،ﺇﻥ ﺩﺧﻮﻝ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﻓﻄﺎﱐ ﻛﺎﻥ ﰲ ﻋﺼﺮ ﻣﺒﻜﺮ ﻳﺘﺰﺍﻣﻦ ﻣﻊ ﺩﺧﻮﻝ ﺍﻹﺳﻼﻡ ﺇﻟﻴﻬﺎ .ﺛﺎﻧﻴﺎ، ﺇﻥ ﺍﳌﺪﺭﺳﺔ ﺍﻟﺮﲪﺎﻧﻴﺔ ﳍﻲ ﳕﻮﺫﺝ ﺣﻲ ﻋﻠﻰ ﺃﺩﺍﺀ ﺭﺳﺎﻟﺔ ﺍﻹﺳﻼﻡ ﻣﻦ ﺧﻼﻝ ﻫﺬﻩ ﺍﻟﻠﻐﺔ .ﺛﺎﻟﺜﺎ ،ﻫﻨﺎﻙ ﳎﺎﻻﺕ ﻣﺘﻨﻮﻋﺔ ﻻﺳﺘﺨﺪﺍﻡ ﻫﺬﻩ ﺍﻟﻠﻐﺔ ﻭﳑﺎﺭﺳﺘﻬﺎ ﰲ ﻫﺬﻩ ﺍﳌﺪﺭﺳﺔ ،ﻓﺮﺩﻳﺔ ﺃﻭ ﲨﺎﻋﻴﺔ ،ﺻﻔﻴﺔ ﺃﻭ ﻻ ﺻﻔﻴﺔ. Abstract Al-Quran was revealed with Arabic language it is the last scripture of Allah to the sealed prophet Muhammad (SAW) in order to be merciful to the whole world and to guide mankind getting out of the darkness to the light, whoever adheres firmly to its teaching he/she will never go astray, Insha Allah. The objective of this research aims to present the significant role of Arabic application by administrators, teachers and students in Bamrung Islam School Pattani. The writer collected data through books, leaflets and interviewed the personality in concern. The result of study comes to important conclusion 1.Having been known that Arabic language arrived in Pattani together with Islam itself. 2.Bamrung Islam School Pattani was the best example of disseminating Islam through Arabic language. 3.The application of Arabic language both in theory and not only within but without classroom is extensive throughout the school.
ﻣﻘﺪﻣﺔ: ﻟﻘﺪ ﺣﻈﻴﺖ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺑﻜﻞ ﺍﺣﺘﺮﺍﻡ ﻭﺗﻘﺪﻳﺲ ﻣﻦ ﻗﺒﻞ ﺍﳌﺴﻠﻤﲔ ﰲ ﻛﻞ ﺃﺭﺟﺎﺀ ﺍﻟﻌﺎﱂ، ﻓﻬﻲ ﻟﻐﺔ ﺍﳌﺼﺪﺭﻳﻦ ﺍﻷﺳﺎﺳﲔ ﻟﻠﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ :ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ ،ﻭﲢﺘﻞ ﺍﳌﺮﺗﺒﺔ ﺍﳋﺎﻣﺴﺔ ﻣﻦ ﺑﲔ ﻟﻐﺎﺕ ﺍﻟﻌﺎﱂ ﻣﻦ ﺣﻴﺚ ﺍﻻﻧﺘﺸﺎﺭ ﺑﻌﺪ ﺍﻟﺼﻴﻨﻴﺔ ﻭﺍﻹﳒﻠﻴﺰﻳﺔ ﻭﺍﳍﻨﺪﻳﺔ ﻭﺍﻹﺳﺒﺎﻧﻴﺔ ،ﻭﻗﺪ ﺍﺯﺩﺍﺩ ﺍﻹﻗﺒﺎﻝ ﻋﻠﻰ ∗ ﺩﻛﺘﻮﺭﺍﻩ ﰲ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﳊﻀﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ ،ﳏﺎﺿﺮ ﺑﻘﺴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺟﺎﻣﻌﺔ ﺟﺎﻻ ﺍﻹﺳﻼﻣﻴﺔ.
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วารสาร อัล-นูร บัณฑิตวิทยาลัย
ﺗﻌﻠﻢ ﺍﻟﻌﺮﺑﻴﺔ )ﻭﻫﻮ ﺇﻗﺒﺎﻝ ﺗﻜﻤﻦ ﻭﺭﺍﺀﻩ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻟﺪﻭﺍﻓﻊ ﻭﺍﳊﻮﺍﻓﺰ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﳉﻐﺮﺍﻓﻴﺔ ﻭﺍﻟﺘﺮﺍﺛﻴﺔ ﻭﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﻭﺍﻟﻠﻐﻮﻳﺔ ﻭﻏﲑﻫﺎ( )ﻛﺎﻣﻞ ﺍﻟﻨﺎﻗﺔ ،ﳏﻤﻮﺩ؛ ﺃﲪﺪ ﻃﻌﻴﻤﺔ ،ﺭﺷﺪﻱ ،(12 :2003ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﳍﺪﻑ ﻣﻦ ﺩﺭﺍﺳﺔ ﻟﻐﺔ ﻣﻦ ﺍﻟﻠﻐﺎﺕ ﲢﻘﻴﻖ ﺍﻻﺗﺼﺎﻝ ﺑﺄﻓﺮﺍﺩ ﳎﺘﻤﻌﻬﺎ ،ﻓﺈﻥ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺗﺘﻌﺪﻯ ﺫﻟﻚ ﺑﻜﺜﲑ ،ﺇﺫ ﻫﻲ ﻟﻐﺔ ﺍﻟﻮﺣﻲ ﺍﻹﳍﻲ ..ﻣﻌﺠﺰﺗﻪ ﺍﳋﺎﻟﺪﺓ ،ﻓﻬﻲ ﺧﺎﻟﺪﺓ ﺧﻠﻮﺩ ﺍﻟﻜﺘﺎﺏ ﺍﳌﱰﻝ ﺎ ،ﳏﻔﻮﻇﺔ ﺣﻔﻆ ﺍﻟﻮﺣﻲ ﺍﻟﻨﺎﻃﻖ ﺎ
{zm l k j i h g
)ﺳﻮﺭﺓ ﺍﳊﺠﺮ .(9 :
ﻭﺍﻧﻄﻼﻗﺎ ﻣﻦ ﻫﺬﺍ ،ﻓﻘﺪ ﻭﺿﻊ ﻣﺆﺳﺲ ﺍﳌﺪﺭﺳﺔ ﺍﻟﺮﲪﺎﻧﻴﺔ ﻓﻮﻕ ﻋﺎﺗﻘﻪ ﺿﺮﻭﺭﺓ ﻧﺸﺮ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﰲ ﻫﺬﻩ ﺍﻟﺒﻼﺩ ،ﺇﳝﺎﻧﺎ ﻣﻨﻪ ﺑﺄﺎ ﻣﻔﺘﺎﺡ ﳉﻤﻴﻊ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺪﻳﻨﻴﺔ )ﺍﻟﺸﻴﺦ ﺍﳊﺎﺝ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﻄﻴﻒ ،ﻣﺴﺠﺪ ﻋﺒﺎﺩ ﺍﻟﺮﲪﻦ ﺑﺮﺃﻭﻝ ،ﺍﻟﺴﺎﻋﺔ .(2008 /7 /19 :13.300ﻭﺣﱴ ﺗﻔﻬﻢ ﻫﺬﻩ ﺍﻟﻠﻐﺔ ﺑﺄﻗﺼﺮ ﻭﻗﺖ ﻭﺑﺄﻗﻞ ﺟﻬﺪ ﻭﺑﺸﻲﺀ ﻣﻦ ﺍﻟﺘﺴﻠﻴﺔ ﻭﺍﻟﱰﻫﺔ ﻓﻼ ﺑﺪ ﺃﻥ ﺗﺘﻀﺎﻋﻒ ﺍﳉﻬﻮﺩ ﺍﳋﻴﺮﺓ ﻭﻳﺘﻢ ﳍﺎ ﺍﺧﺘﻴﺎﺭ ﺃﻓﻀﻞ ﺍﻟﻌﻨﺎﺻﺮ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻭﺗﻌ ﺪ ﳍﺎ ﺑﺄﺣﺴﻦ ﻃﺮﻕ ﻭﻭﺳﺎﺋﻞ ﺍﻟﺘﻌﻠﻴﻢ ﺍﳌﻘﻨﻌﺔ ﻭﺍﳉﺬﺍﺑﺔ، ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺇﻋﺎﺩﺓ ﺍﻟﻨﻈﺮ ﺇﱃ ﺍﳌﻨﻬﺞ ﻭﺍﳌﻘﺮﺭﺍﺕ ﺍﻟﺪﺭﺍﺳﻴﺔ ،ﻟﺘﺆﻛﺪ ﺃﺣﻘﻴﺘﻬﺎ ﰲ ﺍﻟﺼﺪﺍﺭﺓ ﻭﺗﻮﺍﻛﺐ ﺍﻟﻌﺼﺮ ﺍﳊﺪﻳﺚ. ﺃﳘﻴﺔ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﺍﺘﻤﻊ ﺍﻟﺘﺎﻳﻼﻧﺪﻱ ﺗﻌ ﺪ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻣﻦ ﺃﻛﺜﺮ ﺍﻟﻠﻐﺎﺕ ﺍﻧﺘﺸﺎﺭﺍ ﰲ ﺃﻭﺳﺎﻁ ﺍﳌﺜﻘﻔﲔ ﻭﺍﻟﺘﺠﺎﺭ ﻭﺍﻟﺴﺎﺳﺔ ﰲ ﺗﺎﻳﻼﻧﺪ، ﻓﻘﺪ ﺃﺻﺒﺤﺖ ﰲ ﺍﻟﻌﺎﺻﻤﺔ ﺑﺎﻧﻜﻮﻙ ﻟﻐﺔ ﺍﻟﺘﺠﺎﺭﺓ ،ﺣﻴﺚ ﺗﺰﺩﺣﻢ ﺑﻌﺾ ﺍﻟﺸﻮﺍﺭﻉ ﰲ ﻣﻨﻄﻘﺔ ﺗﺴﻤﻰ ﻧﺎﻧﺎ ﻧﻮﺍ ) (Nana nuaﺑﺎﳌﻜﺎﺗﺐ ﺍﻟﺘﺠﺎﺭﻳﺔ ﻭﻭﻛﺎﻻﺕ ﺍﻟﺴﻔﺮ ﻭﺍﳌﻄﺎﻋﻢ ﻭﺍﶈﻼﺕ ﺍﻟﱵ ﺗﻘﺪﻡ ﺧﺪﻣﺎﺕ ﻟﻠﻌﺮﺏ ﻭﺍﳌﺘﺤﺪﺛﲔ ﺑﺎﻟﻌﺮﺑﻴﺔ ،ﻭﰲ ﻫﺪﻩ ﺍﻷﻳﺎﻡ ﺃﺻﺒﺤﺖ ﺃﻧﻈﺎﺭ ﺍﻟﻌﺮﺏ ﺗﺘﺠﻪ ﳓﻮ ﳏﺎﻓﻈﺔ ﻓﻮﻛﻴﺖ )(Puket ﺇﺣﺪﻯ ﻣﻨﺎﻃﻖ ﺍﳉﻨﻮﺏ ،ﻓﺄﺻﺒﺤﺖ ﺍﻟﻌﺮﺑﻴﺔ ﻟﻐﺔ ﻳﺮﻏﺐ ﺃﻫﻠﻬﺎ ﰲ ﺗﻌﻠﹼﻤﻬﺎ ،ﻭﺧﺎﺻﺔ ﺍﳌﻮﻇﻔﲔ ﰲ ﺍﻟﻔﻨﺎﺩﻕ ﻭﺍﳌﻄﺎﻋﻢ ،ﺑﻞ ﻭﺍﻟﺬﻳﻦ ﻳﻌﻤﻠﻮﻥ ﻛﺪﻟﻴﻞ ﻟﻠﺴﻮﺍﺡ ﺍﻟﻌﺮﺏ .ﺃﻣﺎ ﰲ ﻓﻄﺎﱐ ﻓﻠﻬﺎ ﺗﺎﺭﻳﺦ ﻋﺮﻳﻖ ،ﻳﺘﺰﺍﻣﻦ ﺩﺧﻮﳍﺎ ﰲ ﻫﺬﻩ ﺍﳌﻨﻄﻘﺔ ﺩﺧﻮﻝ ﺍﻹﺳﻼﻡ ﺇﻟﻴﻬﺎ ،ﻭﻳﻌﻮﺩ ﺇﱃ ﺍﻟﻘﺮﻥ ﺍﳋﺎﻣﺲ ﻋﺸﺮ ﺍﳌﻴﻼﺩﻱ )ﺷﻬﺎﺏ، ﺿﻴﺎﺀ 19 – 17 :1986؛ ﻋﺪﻧﺎﻥ ﺳﻮﻣﻲ ،(26 :2005ﺑﻞ ﻗﺒﻠﻪ ﺑﻘﻠﻴﻞ ،ﻓﺒﺎﺷﺮ ﻫﺆﻻﺀ ﺍﻟﺪﻋﺎﺓ – ﻭﻫﻢ ﲡﺎﺭ – ﻋﻤﻠﻬﻢ ﺍﻟﺪﻋﻮﻱ ﰲ ﺗﻌﻠﻴﻢ ﺍﻹﺳﻼﻡ ﻭﻣﺒﺎﺩﺋﻪ ﺍﻷﺳﺎﺳﻴﺔ ﻷﻫﻠﻬﺎ ،ﻓﻜﺎﻥ ﻟﻠﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ – ﻭﳘﺎ ﺑﺎﻟﻌﺮﺑﻴﺔ – ﻧﺼﻴﺐ ﺃﻭﻓﺮ ﰲ ﺫﻟﻚ ،ﻓﺄﺻﺒﺢ ﻟﻠﻌﺮﺑﻴﺔ ﺑﻌﺪ ﺫﻟﻚ ﺷﺄﻥ ﻓﺘﺄﺳﺴﺖ ﻣﺮﺍﻛﺰ ﺗﻌﻠﻴﻤﻴﺔ ﺗﻘﻠﻴﺪﻳﺔ ﺗﺸﺒﻪ ﻧﻈﺎﻡ ﺍﻟﻜﺘﺎﺗﻴﺐ ،ﻭﺍﻟﱵ ﻳﻄﻠﻖ ﻋﻠﻴﻬﺎ ﺍﻟﻔﻮﻧﺪﻕ ،ﺇﱃ ﺃﻥ ﻇﻬﺮﺕ ﺍﳌﺪﺍﺭﺱ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻷﻫﻠﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ ﻭﺍﻧﺘﺸﺮﺕ ﰲ ﻛﻞ ﺃﺭﺟﺎﺋﻬﺎ ،ﻫﺬﺍ ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺇﻗﺒﺎﻝ ﺍﻟﺘﻼﻣﻴﺬ ﻋﻠﻰ ﺗﻌﻠﻢ ﺍﻟﻘﺮﺁﻥ ﻭﲡﻮﻳﺪﻩ ﻣﺸﺎﻓﻬﺔ ﻋﻠﻰ ﺷﻴﻮﺥ ﺍﻟﻘﺮﻯ ،ﻭﺗﺘﺴﻊ ﺩﺍﺋﺮﺓ ﺍﻻﻫﺘﻤﺎﻡ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻳﻮﻣﺎ ﺑﻌﺪ ﻳﻮﻡ ﻟﻴﻜﻮﻥ ﻋﺒﺌﺎ ﻋﻠﻰ ﻋﺎﺗﻖ ﺍﳌﺴﺆﻭﻟﲔ ﻭﺍﳌﻌﻨﻴﲔ ﺑﺸﺆﻭﻥ ﺍﻹﺳﻼﻡ ﻭﻟﻐﺘﻪ ﰲ ﻫﺬﻩ ﺍﳌﻨﻄﻘﺔ.
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วารสาร อัล-นูร บัณฑิตวิทยาลัย
ﺍﳌﺪﺭﺳﺔ ﺍﻟﺮﲪﺎﻧﻴﺔ ﰲ ﺳﻄﻮﺭ ﺍﻟﺮﲪﺎﻧﻴﺔ ﻣﻨﺴﻮﺑﺔ ﺇﱃ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﻣﺆﺳﺲ ﺍﳌﺪﺭﺳﺔ ،ﻭﺍﲰﻪ ﺍﻟﻜﺎﻣﻞ ﺍﻟﺸﻴﺦ ﺍﻟﻔﺎﺿﻞ ﺍﳊﺎﺝ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﻄﻴﻒ ﺍﻟﻔﻮﺳﺘﺎﱐ .ﻭﻗﺪ ﻫﺎﺟﺮ ﻣﻦ ﻗﺮﻳﺔ ﺑﻨﺪﻧﺞ ﺟﻼﻓﻦ ) ،(Bendang Jelapanﰒ ﻗﺮﻳﺔ ﻣﺮﺑﺎﻭ ) ،(Merbauﰒ ﺷﺪﻩ ﺍﻟﺮﺣﺎﻝ ﺇﱃ ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ ،ﺣﻴﺚ ﻗﺒﻠﺔ ﺍﻟﻌﻠﻢ ﺁﻧﺬﺍﻙ ،ﰒ ﺩﻋﺎﻩ ﺷﻴﺢ ﻓﻮﻧﺪﻕ ﺑﺎﺩﻧﺞ ﺭﻭ ) (Padang Ruﳌﺴﺎﻋﺪﺗﻪ ،ﻓﻤﻜﺚ ﻓﻴﻬﺎ ﳌﺪﺓ ﺛﻼﺙ ﺳﻨﻮﺍﺕ ،ﻟﻴﺴﺘﻘﺮ ﺑﻌﺪﻫﺎ ﰲ ﻗﺮﻳﺔ ﺟﻠﻮﻡ ،ﺑﺮﺃﻭﻝ ،ﻓﻮﺟﻮﺩ ،ﻓﻄﺎﱐ ﻳﺆﺳﺲ ﻓﻴﻬﺎ ﺍﳌﺮﻛﺰ ﺍﻟﺘﻌﻠﻴﻤﻲ ﺍﻟﺘﻘﻠﻴﺪﻱ ﺍﳌﻌﺮﻭﻑ ﺑـ)ﻓﻮﻧﺪﻕ( ،ﻭﺍﻟﺬﻱ ﻳﺸﺒﻪ ﺍﻟﻜﺘﺎﺗﻴﺐ ﺳﻨﺔ 1962ﻡ ،ﰒ ﲢﻮﻝ ﻟﻴﺼﺒﺢ ﺍﳌﺪﺭﺳﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻷﻫﻠﻴﺔ ﺳﻨﺔ 1965ﻡ ،ﻭﺣﺼﻠﺖ ﻋﻠﻰ ﺟﻮﺍﺋﺰ ﻣﺘﻌﺪﺩﺓ ،ﺣﻜﻮﻣﻴﺔ ﻭﺃﻫﻠﻴﺔ )ﻣﻘﺎﺑﻠﺔ ﻣﻊ ﺍﻟﺸﻴﺦ ﺍﳊﺎﺝ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﻄﻴﻒ ﺍﻟﻔﻮﺳﺘﺎﱐ ،ﻣﺴﺠﺪ ﻋﺒﺎﺩ ﺍﻟﺮﲪﻦ ،ﺑﺮﺃﻭﻝ .ﺍﻟﺴﺎﻋﺔ ﺍﻟﻮﺍﺣﺪﺓ ﻇﻬﺮﺍ2008 /7 /19 .ﻡ( ،ﻭﻟﻘﺪ ﺯﺭﻋﺖ ﺍﻟﺜﻘﺔ ﰲ ﻗﻠﻮﺏ ﺍﳌﺴﻠﻤﲔ ﰲ ﺍﳌﻨﻄﻘﺔ ،ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﺟﻌﻞ ﺃﻧﻈﺎﺭ ﺍﻟﻨﺎﺱ ﺗﻨﻈﺮ ﺇﻟﻴﻬﺎ ﻭﺗﺘﺠﻪ ﳓﻮﻫﺎ ﻓﲑﺳﻠﻮﻥ ﺇﻟﻴﻬﺎ ﺃﺑﻨﺎﺀﻫﻢ ،ﻓﻜﺎﻧﺖ ﻣﻦ ﺃﻛﱪ ﺍﳌﺆﺳﺴﺎﺕ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻭﺃﻛﺜﺮﻫﺎ ﺷﻬﺮﺓ .ﻭﲣﺮﺝ ﻣﻨﻬﺎ ﻋﺪﺩ ﻛﺒﲑ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﳌﺜﻘﻔﲔ ،ﻛﺎﻥ ﳍﻢ ﺩﻭﺭ ﻛﺒﲑ ﰲ ﺧﺪﻣﺔ ﺍﺘﻤﻊ ،ﻣﻨﻬﻢ ﲪﻠﺔ ﺍﻟﺒﻜﺎﻟﻮﺭﻳﻮﺱ ،ﻭﻣﻨﻬﻢ ﲪﻠﺔ ﺍﳌﺎﺟﺴﺘﲑ ،ﻭﻣﻨﻬﻢ ﲪﻠﺔ ﺍﻟﺪﻛﺘﻮﺭﺍﻩ ،ﻳﻌﻤﻞ ﺑﻌﻀﻬﻢ ﻛﻤﺪﺑﺮﻳﻦ ﻭﻣﻮﻇﻔﲔ ﰲ ﺍﳌﺆﺳﺴﺎﺕ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ، ﻭﺧﺎﺻﺔ ﰲ ﺟﺎﻣﻌﺔ ﺟﺎﻻ ﺍﻹﺳﻼﻣﻴﺔ ،ﻭﻛﺎﻧﺖ ﲢﺮﺹ ﺣﺮﺻﺎ ﺷﺪﻳﺪﺍ ﻋﻠﻰ ﺇﺑﻌﺎﺙ ﺧﺮﳚﻴﻬﺎ ﻭﺧﺮﳚﺎﺎ ﺇﱃ ﺍﻟﺪﻭﻝ ﺍﻟﻌﺮﺑﻴﺔ ﻹﻛﻤﺎﻝ ﺩﺭﺍﺳﺘﻬﻢ ﰲ ﺍﳌﺮﺣﻠﺔ ﺍﳉﺎﻣﻌﻴﺔ ﻟﻴﻜﻮﻧﻮﺍ ﺩﻋﺎﺓ ﻭﻛﻮﺍﺩﺭ ﺍﳌﺴﺘﻘﺒﻞ ،ﺫﻟﻚ ﻣﻦ ﺧﻼﻝ ﺍﻟﺘﻨﺴﻴﻖ ﻣﻊ ﺍﳉﻬﺎﺕ ﺍﳌﻌﻨﻴﺔ ﻭﺍﳉﺎﻣﻌﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ ،ﻣﻦ ﺃﻣﺜﺎﻝ ﺍﳉﺎﻣﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺑﺎﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ ﻭﺟﺎﻣﻌﺔ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺑﻦ ﺳﻌﻮﺩ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺟﺎﻣﻌﺔ ﺍﳌﻠﻚ ﺳﻌﻮﺩ ﺑﺎﻟﺮﻳﺎﺽ ﻭﺟﺎﻣﻌﺔ ﺃﻡ ﺍﻟﻘﺮﻯ ﲟﻜﺔ ﺍﳌﻜﺮﻣﺔ ﺑﺎﳌﻤﻠﻜﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ ﻭﺟﺎﻣﻌﺔ ﺍﻟﻜﻮﻳﺖ ﺑﺎﻟﻜﻮﻳﺖ ﻭﺟﺎﻣﻌﺔ ﺍﻷﺯﻫﺮ ﺍﻟﺸﺮﻳﻒ ﺑﺎﻟﻘﺎﻫﺮﺓ ﻭﺍﳉﺎﻣﻌﺔ ﺍﻷﺭﺩﻧﻴﺔ ﻭﺟﺎﻣﻌﺔ ﺍﻟﲑﻣﻮﻙ ﻭﺟﺎﻣﻌﺔ ﻣﺆﺗﺔ ﻭﺟﺎﻣﻌﺔ ﺁﻝ ﺍﻟﺒﻴﺖ ﺍﳊﻜﻮﻣﻴﺔ ﻭﺟﺎﻣﻌﺔ ﺍﻟﺰﺭﻗﺎﺀ ﺍﻷﻫﻠﻴﺔ ﻭﺟﺎﻣﻌﺔ ﺟﺮﺵ ﺍﻷﻫﻠﻴﺔ ﺑﺎﳌﻤﻠﻜﺔ ﺍﻷﺭﺩﻧﻴﺔ ﺍﳍﺎﴰﻴﺔ ﻭﺟﺎﻣﻌﺔ ﺃﻡ ﺩﺭﻣﺎﻥ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺟﺎﻣﻌﺔ ﺇﻓﺮﻳﻘﻴﺎ ﺍﻟﻌﺎﳌﻴﺔ ﺑﺎﻟﺴﻮﺩﺍﻥ ﻭﺟﺎﻣﻌﺔ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻴﻤﻦ ﻭﺣﺎﻣﻌﺔ ﳏﻤﺪ ﺍﳋﺎﻣﺲ ﺑﺎﳌﻤﻠﻜﺔ ﺍﳌﻐﺮﺑﻴﺔ ﻭﺟﺎﻣﻌﺔ ﺍﻷﻣﲑ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﻟﻠﻌﻠﻮﻡ ﺍﻹﺳﻼﻣﻴﺔ ﺑﺎﳉﺰﺍﺋﺮ ﻭﻏﲑﻫﺎ )ﻣﻘﺎﺑﻠﺔ ﻣﻊ ﺍﻟﺪﻛﺘﻮﺭ ﺃﲪﺪ ﻋﻤﺮ ﺟﺎﻓﺎﻛﻴﺎ ﰲ ﻣﱰﻟﻪ ﺑﻘﺮﻳﺔ ﻓﻮﺟﻮﺩ ،ﺍﻟﺴﺎﻋﺔ (2008 /7 /19 :12.00ﳑﺎ ﻣﻬﺪ ﳍﺎ ﺟﺴﺮﺍ ﻹﳚﺎﺩ ﺍﻟﺸﺒﻜﺎﺕ ﺍﻟﺘﻌﺎﻭﻧﻴﺔ ﺗﻌﻤﻞ ﻟﺼﺎﱀ ﺍﻹﺳﻼﻡ ﻭﺃﻣﺘﻪ ﻃﺒﻘﺎ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ {zt s r qp o n m l k j i h g f
)ﺁﻝ ﻋﻤﺮﺍﻥ.(104 :
ﺭﺅﻳﺔ ﺍﳌﺪﺭﺳﺔ ﺍﳌﺴﺘﻘﺒﻠﻴﺔ ﻟﻠﻤﺪﺭﺳﺔ ﺭﺅﻳﺔ ﻣﺴﺘﻘﺒﻠﻴﺔ ﻭﺍﺿﺤﺔ ﺗﺘﺮﻛﺰ ﻋﻠﻰ ﺍﳉﻮﺩﺓ ﺍﳋﻠﻘﻴﺔ ﻭﺍﻟﻌﻠﻤﻴﺔ ،ﻭﺗﺘﻠﺨﺺ ﻓﻴﻤﺎ ﻳﺄﰐ: .1ﺑﻨﺎﺀ ﺍﳉﻴﻞ ﺍﻟﺼﺎﱀ ﻭﻓﻖ ﻣﻨﻬﺞ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ .2ﲣﺮﻳﺞ ﺍﳉﻴﻞ ﺍﻟﺼﺤﻴﺢ ﺭﻭﺣﺎ ﻭﺟﺴﺪﺍ ،ﻓﻜﺮﺓ ﻭﻋﻤﻼ
วารสาร อัล-นูร บัณฑิตวิทยาลัย
4
.3ﲣﺮﻳﺞ ﺍﳉﻴﻞ ﺍﳌﺘﻤﻜﻦ ﰲ ﺍﺎﻻﺕ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﳌﻬﻨﻴﺔ ﻭﺍﳌﺎﻫﺮ ﰲ ﳎﺎﻻﺕ ﺍﻟﻌﻠﻮﻡ ﻭﺍﻟﺘﻜﻨﻮﻟﻮﺟﻴﺎ ﻭﺍﶈﺐ ﰲ ﺧﺪﻣﺔ ﺍﺘﻤﻊ ﺍﶈﻠﻲ )ﺩﻟﻴﻞ ﺍﳌﺪﺭﺳﺔ ﺍﻟﺮﲪﺎﻧﻴﺔ(2 :2008 ، ﺃﻫﺪﺍﻑ ﺍﳌﺪﺭﺳﺔ ﺃﺳﺴﺖ ﺍﳌﺪﺭﺳﺔ ﻟﺘﺤﻘﻴﻖ ﺍﻷﻫﺪﺍﻑ ﺍﻵﺗﻴﺔ: .1ﻏﺮﺱ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ ﻋﻠﻰ ﻣﻨﻬﺞ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ .2ﺗﻌﻠﻴﻢ ﺃﺑﻨﺎﺀ ﺍﳌﺴﻠﻤﲔ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻭﺍﻟﻌﺼﺮﻳﺔ .3ﺗﻜﻮﻳﻦ ﺍﳉﻴﻞ ﺍﳌﺴﻠﻢ ﺍﻟﻮﺍﻋﻲ ﺍﻟﻘﺎﺩﺭ ﻋﻠﻰ ﻣﻮﺍﺟﻬﺔ ﻭﲢﻤﻞ ﻣﺸﻜﻼﺕ ﺍﳊﻴﺎﺓ .4ﺇﻋﺪﺍﺩ ﺍﻟﻄﻠﺒﺔ ﺍﻟﻘﺎﺩﺭﻳﻦ ﻋﻠﻰ ﲪﻞ ﺭﺳﺎﻟﺔ ﺍﻹﺳﻼﻡ ﻭﻧﺸﺮﻫﺎ ﺑﲔ ﺍﻟﻨﺎﺱ .5ﲡﺴﻴﺪ ﺍﻟﻌﻼﻗﺔ ﺑﺎﺘﻤﻊ ﻟﻠﻤﺼﻠﺤﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻭﺍﻟﺘﺮﺑﻮﻳﺔ ﻭﺍﻟﺪﻋﻮﻳﺔ )ﺩﻟﻴﻞ ﺍﳌﺪﺭﺳﺔ ﺍﻟﺮﲪﺎﻧﻴﺔ(2 :2008 ، ﺃﻗﺴﺎﻡ ﺍﳌﺪﺭﺳﺔ ﺣﺮﺑﺎ ﻋﻠﻰ ﻣﺒﺪﺃ ﺍﻻﺧﺘﻼﻁ ﺑﲔ ﺍﳉﻨﺴﲔ ﻗﺎﻣﺖ ﺍﳌﺪﺭﺳﺔ ﺑﻔﺼﻞ ﺍﻟﻄﺎﻟﺒﺎﺕ ﻋﻦ ﺍﻟﻄﻼﺏ ﻭﻭﺿﻌﺘﻬﻦ ﰲ ﻣﻜﺎﻥ ﺧﺎﺹ ﻭﺭﻋﺘﻬﻦ ﺭﻋﺎﻳﺔ ﳑﻴﺰﺓ ،ﻓﺄﺻﺒﺢ ﻟﻠﻤﺪﺭﺳﺔ ﻗﺴﻤﺎﻥ :ﻗﺴﻢ ﺍﻟﺒﻨﲔ ﻭﻗﺴﻢ ﺍﻟﺒﻨﺎﺕ ،ﻭﻟﻜﻞ ﻗﺴﻢ ﻗﺴﻤﺎﻥ ﺃﻳﻀﺎ ،ﻭﳘﺎ ﺍﻟﻘﺴﻢ ﺍﻟﺪﻳﲏ ﻭﺍﻟﻘﺴﻢ ﺍﻟﻌﺼﺮﻱ ﺃﻭ ﺍﻷﻛﺎﺩﳝﻲ. ﺍﻟﻘﺴﻢ ﺍﻟﺪﻳﲏ :ﻟﻪ ﻣﺮﺍﺣﻠﺘﺎﻥ ﺩﺭﺍﺳﻴﺘﺎﻥ ،ﻭﻫﻲ :ﻣﺘﻮﺳﻄﺔ 3ﺳﻨﻮﺍﺕ ،ﻭﺛﺎﻧﻮﻳﺔ 3ﺳﻨﻮﺍﺕ. ﺍﻟﻘﺴﻢ ﺍﻟﻌﺼﺮﻱ :ﻟﻪ ﻣﺮﺣﻠﺘﺎﻥ ،ﻭﳘﺎ :ﻣﺘﻮﺳﻄﺔ 3ﺳﻨﻮﺍﺕ ،ﻭﺛﺎﻧﻮﻳﺔ 3ﺳﻨﻮﺍﺕ. ﺟﺪﻭﻝ 1ﻳﺒﲔ ﻋﺪﺩ ﺍﻟﻔﺼﻮﻝ ﻭﺍﻟﻄﻠﺒﺔ ﻭﺍﻷﺳﺎﺗﺪﺓ ﰲ ﻛﻞ ﻣﺮﺣﻠﺔ ﺩﺭﺍﺳﻴﺔ ﻟﻠﻘﺴﻢ ﺍﻟﺪﻳﲏ ﺍﳌﺮﺣﻠﺔ ﺍﻟﺪﺭﺍﺳﻴﺔ ﺍﻷﻭﱃ ﺍﳌﺘﻮﺳﻄﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺍﳌﺘﻮﺳﻄﺔ ﺍﻟﺜﺎﻟﺜﺔ ﺍﳌﺘﻮﺳﻄﺔ ﺍﻷﻭﱃ ﺍﻟﺜﺎﻧﻮﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺍﻟﺜﺎﻧﻮﻳﺔ ﺍﻟﺜﺎﻟﺜﺔ ﺍﻟﺜﺎﻧﻮﻳﺔ
ﻋﺪﺩ ﺍﻟﻔﺼﻮﻝ
ﻋﺪﺩ ﺍﻟﻄﻠﺒﺔ
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วารสาร อัล-นูร บัณฑิตวิทยาลัย
ﺟﺪﻭﻝ 2ﻳﺒﲔ ﻋﺪﺩ ﺍﻟﻔﺼﻮﻝ ﻭﺍﻟﻄﻠﺒﺔ ﻭﺍﻷﺳﺎﺗﺪﺓ ﰲ ﻛﻞ ﻣﺮﺣﻠﺔ ﺩﺭﺍﺳﻴﺔ ﻟﻠﻘﺴﻢ ﺍﻟﻌﺼﺮﻱ ﻋﺪﺩ ﺍﻟﻔﺼﻮﻝ
ﻋﺪﺩ ﺍﻟﻄﻠﺒﺔ
ﺍﳌﺮﺣﻠﺔ ﺍﻟﺪﺭﺍﺳﻴﺔ 297 6 ﺍﻷﻭﱃ ﺍﳌﺘﻮﺳﻄﺔ 258 6 ﺍﻟﺜﺎﻧﻴﺔ ﺍﳌﺘﻮﺳﻄﺔ 238 5 ﺍﻟﺜﺎﻟﺜﺔ ﺍﳌﺘﻮﺳﻄﺔ 249 5 ﺍﻷﻭﱃ ﺍﻟﺜﺎﻧﻮﻳﺔ 230 5 ﺍﻟﺜﺎﻧﻴﺔ ﺍﻟﺜﺎﻧﻮﻳﺔ 183 5 ﺍﻟﺜﺎﻟﺜﺔ ﺍﻟﺜﺎﻧﻮﻳﺔ )ﺩﻟﻴﻞ ﺍﳌﺪﺭﺳﺔ ﺍﻟﺮﲪﺎﻧﻴﺔ(12 ،6 :2008 ، ﻭﻳﺘﺎﺑﻊ ﺍﻟﺘﻼﻣﻴﺬ ﺩﺭﺍﺳﺘﻬﻢ ﺍﻻﻧﺘﻈﺎﻣﻲ ﲬﺴﺔ ﺃﻳﺎﻡ ﻳﺪﺭﺳﻮﻥ ﺧﻼﳍﺎ ﺍﳌﻮﺍﺩ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﻟﻌﺼﺮﻳﺔ ﺑﻮﺍﻗﻊ 50ﺳﺎﻋﺔ ﺃﻭ ﺣﺼﺔ ﻣﻌﺘﻤﺪﺓ ﻣﻮﺯﻋﺔ ﺑﲔ 23ﺣﺼﺔ ﻟﻠﻘﺴﻢ ﺍﻟﺪﻳﲏ ﻭ 27ﺣﺼﺔ ﻟﻠﻘﺴﻢ ﺍﻟﻌﺼﺮﻱ، ﺣﻴﺚ ﻳﺪﺭﺳﻮﻥ ﻳﻮﻣﻴﺎ 10ﺣﺼﺺ 4 ،ﻣﻨﻬﺎ ﻟﻠﻘﺴﻢ ﺍﻟﺪﻳﲏ 6ﻟﻠﻘﺴﻢ ﺍﻟﻌﺼﺮﻱ ،ﻣﺎ ﻋﺪﺍ ﻳﻮﻡ ﺍﳋﻤﻴﺲ ﻓﻜﺎﻧﺖ ﻓﻴﻪ 5ﻟﻠﻘﺴﻢ ﺍﻟﺪﻳﲏ ﻭ 5ﺃﺧﺮﻯ ﻟﻠﻘﺴﻢ ﺍﻟﻌﺼﺮﻱ )ﺩﻟﻴﻞ ﺍﳌﺪﺭﺳﺔ ﺍﻟﺮﲪﺎﻧﻴﺔ.(5 :2008 ، ﻫﺬﺍ ،ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﻗﺴﻢ ﲢﻔﻴﻆ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﻭﺗﻌﻠﻴﻢ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﻧﻈﺎﻡ )ﻗﺮﺍﺀﰐ( ،ﻭﳎﻠﺲ ﺍﻟﻌﻠﻢ ﻳﻠﻘﻰ ﻓﻴﻪ ﺍﻟﺪﺭﺱ ﻟﻠﻌﺎﻣﺔ ﺃﺳﺒﻮﻋﻴﺎ .ﻛﻤﺎ ﰎ ﻓﺘﺢ ﻣﺮﺣﻠﺔ ﻣﺎ ﻗﺒﻞ ﺍﻻﺑﺘﺪﺍﺋﻴﺔ )ﺍﻟﺮﻭﺿﺔ( ﻟﺜﻼﺙ ﻣﺴﺘﻮﻳﺎﺕ ﻛﺎﻣﻠﺔ ﺗﻠﺒﻴﺔ ﳊﺎﺟﺎﺕ ﺍﺘﻤﻊ ﰲ ﺳﻨﺔ 2008ﻡ) .ﻣﻘﺎﺑﻠﺔ ﻣﻊ ﺍﻷﺳﺘﺎﺫ ﺇﲰﺎﻋﻴﻞ ﺑﺎﻫﻲﺀ ،ﺍﻷﺳﺘﺎﺫ ﺭﻣﻠﻲ ﺻﺎﱀ ،ﻣﺴﺠﺪ ﻋﺒﺎﺩ ﺍﻟﺮﲪﻦ ﺑﺮﺃﻭﻝ ،ﺍﻟﺴﺎﻋﺔ 2008 /7 /19 ،13.30ﻡ( ﺍﳌﻌﻠﻤﻮﻥ ﻭﺍﳌﻌﻠﻤﺎﺕ ﰲ ﺍﳌﺪﺭﺳﺔ ﺗﺴﻮﺩ ﻓﻜﺮﺓ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﰲ ﺍﳉﻨﻮﺏ ﻋﱪ ﺍﻟﻮﺳﺎﺋﻞ ﻭﺍﻟﻄﺮﻕ ﺍﳌﺨﺘﻠﻔﺔ ،ﻭﻣﻦ ﺃﻫﻢ ﻫﺬﻩ ﺍﻟﻄﺮﻕ :ﺗﻌﻠﻴﻢ ﺍﻟﻨﺎﺱ ﻭﺗﻮﻋﻴﺘﻬﻢ ﻋﱪ ﺍﳌﺪﺍﺭﺱ ﻭﺍﳉﺎﻣﻌﺎﺕ ﻭﺍﳌﺴﺎﺟﺪ ﻭﺍﺎﻟﺲ ﺍﻟﻌﻠﻤﻴﺔ ،ﻭﻭﻇﻴﻔﺔ ﺍﻟﺘﻌﻠﻴﻢ ﺃﻭ ﺍﻟﺘﺪﺭﻳﺲ ﻣﻦ ﺃﻛﺜﺮ ﺍﻟﻮﻇﺎﺋﻒ ﺍﺣﺘﺮﺍﻣﺎ ،ﻭﻳﻌﺘﱪﻭﺎ ﻣﻦ ﻭﻇﺎﺋﻒ ﺍﻟﺮﺳﻮﻝ ـ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ـ ﻣﺮﺳﻼ ﻣﻦ ﻗﺒﻞ ﺭﺑﻪ ﻟﻴﺨﺮﺝ ﺍﻟﻨﺎﺱ ﻣﻦ ﺍﻟﻈﻠﻤﺎﺕ ﺇﱃ ﺍﻟﻨﻮﺭ. ﻭﲟﺎ ﺃﻥ ﺍﻟﺒﺤﺚ ﻳﺘﺮﻛﺰ ﻋﻠﻰ ﻭﺍﻗﻊ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﺍﳌﺪﺭﺳﺔ ﺍﻟﺮﲪﺎﻧﻴﺔ ﻭﻣﺪﻯ ﺍﺳﺘﺨﺪﺍﻣﻬﺎ ﻓﻴﻜﻮﻥ ﺍﻟﻜﻼﻡ -ﲟﺸﻴﺌﺔ ﺍﷲ – ﻋﻠﻰ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﺪﻳﲏ ﻭﺍﻷﺳﺎﺗﺪﺓ ﺍﻟﺬﻳﻦ ﳝﺎﺭﺳﻮﻥ ﻋﻤﻠﻴﺔ ﺍﻟﻌﻠﻴﻢ ﰲ ﻫﺬﺍ ﺍﻟﻘﺴﻢ ﻓﻘﻂ ،ﺣﻴﺚ ﺃﻥ ﺃﻏﻠﺒﻬﻢ ﻣﻦ ﺧﺮﳛﻲ ﺍﳉﺎﻣﻌﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻹﺳﻼﻣﻴﺔ ،ﻳﻔﻬﻤﻮﻥ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻓﻬﻤﺎ ﺟﻴﺪﺍ ،ﺑﻞ ﺇﻥ ﻣﻨﻬﻢ ﻣﻦ ﱂ ﻳﺴﺒﻖ ﳍﻢ ﺃﻱ ﺍﻧﺘﻈﺎﻡ ﺑﺄﻳﺔ ﻣﺪﺭﺳﺔ ﻭﻻ ﺟﺎﻣﻌﺔ ،ﻭﻫﻢ ﻣﻦ ﺗﻼﻣﺬﺓ ﺍﳌﺮﻛﺰ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﺘﻘﻠﻴﺪﻱ )ﻓﻮﻧﺪﻕ( ﺳﺎﺑﻘﺎ ،ﻭﻣﻊ ﺫﻟﻚ ﻳﻠﻤﻮﻥ ﲤﺎﻡ ﺍﻹﳌﺎﻡ ﺑﻌﻠﻢ ﺍﻟﻨﺤﻮ ﻭﺍﻹﻋﺮﺍﺏ ﻋﻠﻰ ﻃﺮﻳﻘﺔ ﺗﻘﻠﻴﺪﻳﺔ ،ﺗﺴﻨﺪ ﺇﻟﻴﻬﻢ ﺍﳌﺪﺭﺳﺔ ﻟﺘﻌﻠﻴﻢ ﻣﺎﺩﺓ ﻗﻮﺍﻋﺪ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﳓﻮﺍ ﻭﺻﺮﻓﺎ ،ﻏﲑ ﺃﻧﻨﺎ ﻧﻼﺣﻆ– ﻣﻊ ﺍﻷﺳﻒ ﺍﻟﺸﺪﻳﺪ– ﺃﻥ ﺍﳌﺪﺭﺳﺔﱂ ﺗﻌﻘﺪ ﳍﻢ ﺩﻭﺭﺍﺕ ﺗﺪﺭﻳﺒﻴﺔ ﻭﻻ ﺗﺮﺳﻠﻬﻢ ﻟﻠﻤﺸﺎﺭﻛﺔ ﰲ ﺃﻳﺔ ﺩﻭﺭﺓ ﺗﺪﺭﻳﺒﻴﺔ ﺧﺎﺭﺟﻴﺔ – ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺃﳘﻴﺘﻬﺎ ﰲ ﳎﺎﻝ ﺍﻟﺘﻌﻠﻴﻢ – ﺇﻻ ﻗﻠﻴﻼ، ﻓﻘﺪ ﺃﻗﻴﻤﺖ ﺩﻭﺭﺍﺕ ﻣﻌﻠﹼﻤﻲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻗﺴﻢ ﺍﻟﻄﺎﻟﺒﺎﺕ ﻟﺜﻼﺙ ﺳﻨﻮﺍﺕ ﻣﺘﺘﺎﻟﻴﺔ ﺑﺎﻟﺘﻌﺎﻭﻥ ﻣﻊ
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วารสาร อัล-นูร บัณฑิตวิทยาลัย
ﺍﳉﺎﻣﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳌﻨﻮﺭﺓ ﰲ ﺃﻋﻮﺍﻡ 1417 – 1415ﻫـ ﺷﺎﺭﻙ ﻓﻴﻬﺎ ﻋﺪﺩ ﻣﻦ ﺍﻷﺳﺎﺗﺬﺓ )ﻣﻘﺎﺑﻠﺔ ﻣﻊ ﺍﻟﺪﻛﺘﻮﺭ ﺇﲰﺎﻋﻴﻞ ﻟﻄﻔﻲ ﺟﺎﻓﺎﻛﻴﺎ ﺍﻟﺴﺎﻋﺔ 2008 /7 /20 ،11.30ﻡ( ،ﻭﻋﻘﺪﺕ ﳍﻢ ﻛﺬﻟﻚ ﻣﺮﺓ ﰲ ﺍﻟﺴﻨﺔ ﺩﻭﺭﺓ ﰲ ﺍﻟﺘﺪﺭﻳﺲ ﺍﻟﻌﺎﻡ ﺑﺈﺷﺮﺍﻑ ﺍﳌﺘﺨﺼﺼﲔ ﰲ ﳎﺎﻝ ﺍﻟﺘﺮﺑﻴﺔ ،ﻭﰲ ﻫﺬﻩ ﺍﳌﻨﺎﺳﺒﺔ ﻳﻘﻮﻝ ﺃﺣﺪ ﺍﳌﺴﺆﻭﻟﲔ ﰲ ﻗﺴﻢ ﺍﻟﺘﻌﻠﻴﻢ ﺑﺎﳌﺪﺭﺳﺔ ﺑﺄﻧﻪ ﻗﺪ ﰎ ﺍﺧﺘﻴﺎﺭ ﻓﺮﺩ ﺃﻭ ﻓﺮﺩﻳﻦ ﻣﻦ ﺃﺳﺎﺗﺪﺓ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻟﻠﻤﺸﺎﺭﻛﺔ ﰲ ﺍﻟﺪﻭﺭﺍﺕ ﺍﻟﺘﺪﺭﻳﺒﻴﺔ ﺍﻟﱵ ﻋﻘﺪﻫﺎ ﻗﺴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﻣﺮﻛﺰ ﺗﻌﻠﻴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﲜﺎﻣﻌﺔ ﺟﺎﻻ ﺍﻹﺳﻼﻣﻴﺔ ،ﻛﻤﺎ ﺃﻥ ﻫﻨﺎﻙ ﺩﻭﺭﺍﺕ ﺷﺎﺭﻙ ﻓﻴﻬﺎ ﺍﳌﺪﺑﺮﻭﻥ ﺑﺎﳌﺪﺭﺳﺔ ﻓﻘﻂ )ﻣﻘﺎﺑﻠﺔ ﻣﻊ ﺍﻷﺳﺘﺎﺫ ﻣﻬﺪﻱ ﺩﺭﺍﻣﻲ ،ﻣﺴﺠﺪ ﻋﺒﺎﺩ ﺍﻟﺮﲪﻦ ،ﺍﻟﺴﺎﻋﺔ /7 /19 :14.00 2008ﻡ( ،ﻭﻋﺪﺩ ﺍﻷﺳﺎﺗﺬﺓ ﺍﳌﺘﺨﺮﺟﲔ ﻣﻦ ﺍﻟﺪﻭﻝ ﺍﻟﻌﺮﺑﻴﺔ 27ﺃﺳﺘﺎﺫﺍ ﻭﺃﺳﺘﺎﺫﺓ ،ﻭﻋﺪﺩ ﺍﳌﺘﺨﺮﺟﲔ ﻣﻦ ﺍﻟﺪﻭﻝ ﻏﲑ ﺍﻟﻌﺮﺑﻴﺔ 3ﺃﺳﺎﺗﺬﺓ ،ﻭﻣﻦ ﺩﺍﺧﻞ ﺍﻟﺒﻼﺩ 7ﺃﺳﺎﺗﺬﺓ ﻭﺃﺳﺘﺎﺫﺍﺕ ،ﻭ) (2ﺃﺳﺘﺎﺫﺍﻥ ﻣﻦ ﺍﳌﺮﻛﺰ ﺍﻟﺘﻌﻠﻴﻤﻲ ﺍﻟﺘﻘﻠﻴﺪﻱ، ﻳﺒﲔ ﺫﻟﻚ ﺍﳉﺪﻭﻝ ﺍﻵﰐ: ﺟﺪﻭﻝ 3ﻳﺒﲔ ﺍﳌﻌﻠﻤﲔ ﻭﺍﳌﻌﻠﻤﺎﺕ ﺑﺎﳌﺪﺭﺳﺔ ﺍﻟﺮﲪﺎﻧﻴﺔ ﻟﻠﻌﺎﻡ ﺍﻟﺪﺭﺍﺳﻲ 2008ﻡ ﺍﻟﻌﺪﺩ 1
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ﺍﻻﺳﻢ ﻭﺍﻟﻠﻘﺐ
ﺟﻬﺔ ﺍﻟﺘﺨﺮﺝ
ﺍﻟﺘﺨﺼﺺ
ﺍﳌﻮﺍﺩ ﺍﻟﱵ ﻳﺪﺭﺳﻬﺎ
ﺍﻟﺸﻴﺦ ﺍﳊﺎﺝ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﻄﻴﻒ ﻭﺍﻥ ﳏﻤﺪ ﻧﻮﺭ ﺟﻲﺀ ﺃﻭﺑﻮﻧﺞ
ﺍﳌﺮﻛﺰ ﺍﻟﺘﻌﻠﻴﻤﻲ ﺍﻟﺘﻘﻠﻴﺪﻱ )ﺍﻟﻔﻨﺪﻭﻕ( ﻭﺍﳊﺮﻡ ﺍﳌﻜﻲ
ﻋﻠﻮﻡ ﺩﻳﻨﻴﺔ
ﺍﻟﺘﻔﺴﲑ
ﺍﳌﺮﻛﺰ ﺍﻟﺘﻌﻠﻴﻤﻲ ﺍﻟﺘﻘﻠﻴﺪﻱ
ﻋﻠﻮﻡ ﺩﻳﻨﻴﺔ
ﺍﻟﻨﺤﻮ ﻭﺍﻟﻔﻘﻪ
ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ
ﺍﻹﺩﺍﺭﺓ
ﺍﻟﺘﺮﺑﻴﺔ
ﺍﻟﻌﺮﺑﻴﺔ
ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ
ﺍﻟﺘﺎﺭﻳﺦ
ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ
ﺍﻟﻔﻘﻪ
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ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺟﺎﻓﺎﻛﻴﺎ
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ﺣﺴﲔ ﻋﻤﺮ ﺟﺎﻓﺎﻛﻴﺎ
5
ﺇﲰﺎﻋﻴﻞ ﺑﺎﻫﻲﺀ
6
ﱐﺀ ﻣﺄ ﱐﺀ ﻣﺄ
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ﺭﻣﻠﻲ ﺻﺎﱀ
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ﻭﺍﻥ ﺣﺴﲔ ﺟﺎﻓﺎﻛﻴﺎ
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ﲪﻴﺪﺓ ﺑﻦ ﻳﻮﺳﻒ
ﺟﺎﻣﻌﺔ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺑﻦ ﺳﻌﻮﺩ ﺍﻹﺳﻼﻣﻴﺔ ﺑﺎﻟﺮﻳﺎﺽ ﺟﺎﻣﻌﺔ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺑﻦ ﺳﻌﻮﺩ ﺍﻹﺳﻼﻣﻴﺔ ﺑﺎﻟﺮﻳﺎﺽ ﺟﺎﻣﻌﺔ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺑﻦ ﺳﻌﻮﺩ ﺍﻹﺳﻼﻣﻴﺔﻓﺮﻉ ﺃﺎ ﺟﺎﻣﻌﺔ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺑﻦ ﺳﻌﻮﺩ ﺍﻹﺳﻼﻣﻴﺔ ﺑﺎﻟﺮﻳﺎﺽ ﺟﺎﻣﻌﺔ ﺍﳌﻠﻚ ﺳﻌﻮﺩ ﺍﻹﺳﻼﻣﻴﺔ ﺑﺎﻟﺮﻳﺎﺽ ﺟﺎﻣﻌﺔ ﺍﳌﻠﻚ ﺳﻌﻮﺩ ﺍﻹﺳﻼﻣﻴﺔ ﺑﺎﻟﺮﻳﺎﺽ ﻣﺮﻛﺰ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﻌﺎﻡ ﻟﻠﺒﻨﺎﺕ ﲟﻜﺔ ﺍﳌﻜﺮﻣﺔ
ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﺪﺑﻠﻮﻡ ﺍﻟﺪﺑﻠﻮﻡ
ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻟﻨﺤﻮ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﻌﺮﺑﻴﺔ
7
วารสาร อัล-นูร บัณฑิตวิทยาลัย
ﺍﳉﺎﻣﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺑﺎﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ ﺍﳉﺎﻣﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺑﺎﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ ﺍﳉﺎﻣﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺑﺎﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ ﺍﳉﺎﻣﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺑﺎﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ ﺟﺎﻣﻌﺔ ﺍﻷﺯﻫﺮ
ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ
ﺍﻟﺘﻮﺣﻴﺪ
ﺃﺻﻮﻝ ﺍﻟﺪﻳﻨﻦ
ﺍﻟﺘﻮﺣﻴﺪ
ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ
ﺍﻟﻨﺤﻮ
ﺟﺎﻣﻌﺔ ﺍﻷﺯﻫﺮ
ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ
ﺍﻟﻨﺤﻮ
ﳏﻤﺪ ﻳﺎﺳﲔ ﺑﺎﱐ
ﺟﺎﻣﻌﺔ ﺍﻷﺯﻫﺮ
ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ
ﺃﲪﺪ ﺗﻴﺴﺎ ﺭﻗﻴﺔ ﻋﺒﺪ ﺍﳌﻨﺎﺳﺲ
ﺟﺎﻣﻌﺔ ﺍﻷﺯﻫﺮ ﺟﺎﻣﻌﺔ ﺍﻷﺯﻫﺮ
19
ﺩﺍﻭﺩ ﻣﺄﺳﻴﻨﺞ
ﺟﺎﻣﻌﺔ ﺍﻷﺯﻫﺮ
20
ﻓﺮﻳﺪ ﻣﺄﺳﻮﻳﻮ
ﺟﺎﻣﻌﺔ ﺍﻷﺯﻫﺮ
ﺻﺎﳊﺔ ﺳﻴﻒ ﺍﻹﺳﻼﻡ ﻋﺒﺪ ﺍﳌﻨﺎﻥ ﺣﺎﺟﻲ ﲪﺰﺓ ﺃﺩﻳﻨﺎ ﺳﺄﰐ
ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ
ﺟﺎﻣﻌﺔ ﺍﻷﺯﻫﺮ
ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ
ﻣﻌﻬﺪ ﺍﻟﺒﻌﻮﺙ ﺍﻹﺳﻼﻣﺔ
24
ﻣﻬﺪﻱ ﻭﻱ ﺩﺭﺍﻣﻲ
ﺟﺎﻣﻌﺔ ﻣﺆﺗﺔ ﺑﺎﻟﻜﺮﻙ -ﺍﻷﺭﺩﻥ
ﺍﻟﺜﺎﻧﻮﻳﺔ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ
25
ﺳﻮﺣﻴﻤﻲ ﺳﺎﻣﻴﻨﺞ
ﺟﺎﻣﻌﺔ ﻣﺆﺗﺔ ﺑﺎﻟﻜﺮﻙ -ﺍﻷﺭﺩﻥ
ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ
ﺍﻟﺘﺎﺭﻳﺦ
26
ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺳﲏﺀ
ﺍﳉﺎﻣﻌﺔ ﺍﻷﺭﺩﻧﻴﺔﺑﻌﻤﺎﻥ -ﺍﻷﺭﺩﻥ
ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ
ﺍﻟﺜﻘﺎﻓﺔﺍﻹﺳﻼﻣﻴﺔ
10
11
21
31 41
15
16 17 18
21
22 23
ﺃﻭﻱ ﻣﻲﺀ ﺃﻭﻣﺎ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﻣﺄﺳﻴﻨﺞ ﱐﺀ ﺣﺴﻦ ﺟﻲﺀ ﻓﺎ ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﺟﺎﻓﺎﻛﻴﺎ ﻭﺍﻥ ﺣﺴﻨﺔ ﺑﻦ ﺟﻲﺀ ﻣﺄ ﳏﻤﺪ ﺑﺪﺭ ﺍﻟﺪﻳﻦ ﺍﺑﻦ ﺟﻲﺀ ﻣﺄ
ﺟﺎﻣﻌﺔ ﺍﻷﺯﻫﺮ
ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﺍﻟﺸﺮﻳﻌﺔ
ﺍﻟﺜﻘﺎﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ
ﺍﻟﻔﻘﻪ ﻭﺍﻟﺘﻔﺴﲑ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻷﺧﻼﻕ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻟﻨﺤﻮ
ﺍﻟﺘﺎﺭﻳﺦ
8
ﻋﺒﺪ ﺍﻟﺼﻤﺪ ﻭﺍﻳﻴﻨﺞ ﺃﻭﻱ ﺟﻲﺀ ﻣﻮﻧﺞ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺳﲏﺀ ﻳﻴﻨﺞ ﺭﻭﺳﻼﻥ ﻣﺄﺳﻴﻨﺞ
ﺟﺎﻣﻌﺔ ﺃﻡ ﺩﺭﻣﺎﻥ ﺑﺎﳋﺮﻃﻮﻡ -ﺍﻟﺴﻮﺩﺍﻥ ﺟﺎﻣﻌﺔ ﺇﻓﺮﻳﻘﻴﺎ ﺍﻟﻌﺎﳌﻴﺔ ﺟﺎﻣﻌﺔ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻴﻤﻦ ﺟﺎﻣﻌﺔ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻴﻤﻦ
31
ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﻟﻪ ﻣﺎﻋﺄ
ﺟﺎﻣﻌﺔ ﺃﰊ ﺑﻜﺮ ﺑﻜﺮﺍﺗﺸﻲ -ﺑﺎﻛﺴﺘﺎﻥ
32
ﻗﺎﺳﻢ ﺟﻲﺀ ﻭﻱ
33
ﺧﺪﳚﺔ ﺑﺎﻫﻲﺀ
27 28 29
30
ﺍﳉﺎﻣﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺑﺈﻧﺪﻭﻧﺴﻴﺎ ﺟﺎﻣﻌﺔ ﺍﳌﻼﻳﺎ ﻓﺮﻉ ﻧﻴﻠﻢ ﻓﻮﺭﻱ ،ﻛﻠﻨﺘﺎﻥ
วารสาร อัล-นูร บัณฑิตวิทยาลัย
ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ
ﺍﻟﺘﺎﺭﻳﺦ
ﺍﻟﺪﺑﻠﻮﻡ
ﺍﻹﻧﺸﺎﺀ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻟﻨﺤﻮ
ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ
ﺍﻟﻌﺮﺑﻴﺔ
ﺍﳊﺪﻳﺚ
ﺍﳊﺪﻳﺚ، ﻣﺼﻄﻠﺢ ﺍﳊﺪﻳﺚ ﻭﺍﻟﻨﺤﻮ
ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ
ﺍﳌﻼﻳﻮﻳﺔ
ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ
ﺍﻟﺘﺎﺭﻳﺦ
34
ﻧﻮﺭﻳﺔ ﻣﺄﺳﻲ
ﺟﺎﻣﻌﺔ ﺟﺎﻻ ﺍﻹﺳﻼﻣﻴﺔ
ﺍﻟﺸﺮﻳﻌﺔ
35
ﻋﺒﺪ ﺍﻟﺮﺷﻴﺪ ﺇﻳﱵ
ﺟﺎﻣﻌﺔ ﺟﺎﻻ ﺍﻹﺳﻼﻣﻴﺔ
ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ
36
ﺷﻔﺎﺀ ﻛﺎﻟﻮﻧﺞ
ﺟﺎﻣﻌﺔ ﺟﺎﻻ ﺍﻹﺳﻼﻣﻴﺔ
ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ
37
ﻓﺎﻃﻤﺔ ﺟﺎﻓﺎﻛﻴﺎ
ﺟﺎﻣﻌﺔ ﺟﺎﻻ ﺍﻹﺳﻼﻣﻴﺔ
ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ
ﴰﺲ ﺍﻟﺪﻳﻦ ﺟﺎﻓﺎﻛﻴﺎ ﻧﻮﺭ ﺍﻟﺪﻳﻦ ﺗﻴﻼﻣﺎﱐ
ﺍﻹﺩﺍﺭﺓ ﺍﻟﺘﺮﺑﻴﺔ
38 39
ﺟﺎﻣﻌﺔ ﺭﺍﺟﺎﻓﺖ ﺟﺎﻻ ﺟﺎﻣﻌﺔ ﺭﺍﺟﺎﻓﺖ ﺟﺎﻻ ﺟﺎﻣﻌﺔ ﺍﻷﻣﲑ ﺳﻮﻧﻜﻼ ﻧﻜﺮﻳﻦ ﺷﻄﺮ ﻓﻄﺎﱐ ﺍﳌﺪﺭﺳﺔ ﺍﻟﺮﲪﺎﻧﻴﺔ
ﺍﻟﻠﻐﺔ ﺍﳌﻼﻳﻮﻳﺔ
ﺍﳌﻼﻳﻮﻳﺔ
ﺍﻟﺜﺎﻧﻮﻳﺔ ﺍﻟﺜﺎﻧﻮﻳﺔ ﺍﻟﺜﺎﻧﻮﻳﺔ ﺍﻟﺜﺎﻧﻮﻳﺔ
ﺍﳌﻼﻳﻮﻳﺔ ﻣﺴﺆﻭﻝ ﺍﻟﺴﻜﻦ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﺘﻮﺣﻴﺪ
40
ﻛﺴﻤﺔ ﻓﺄﻛﻮ
41
ﺧﺪﳚﺔ ﺃﻭﺍﻧﺞ
42
ﰐﺀ ﻣﺄ ﻟﻮﺑﺎ
ﺍﳌﺪﺭﺳﺔ ﺍﻟﺮﲪﺎﻧﻴﺔ
ﺭﻗﻴﺔ ﻳﻴﻨﺞ ﻋﺒﺪﻭﻝ ﻣﺎ ﺳﻲﺀ ﻣﺄﺳﺎﻣﻲ
ﺍﳌﺪﺭﺳﺔ ﺍﻟﺮﲪﺎﻧﻴﺔ ﺍﳌﺪﺭﺳﺔ ﺍﻟﺮﲪﺎﻧﻴﺔ
43 44
ﺍﻟﺜﻘﺎﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻹﺩﺍﺭﺓ ﺍﳌﻼﻳﻮﻳﺔ
9
วารสาร อัล-นูร บัณฑิตวิทยาลัย
ﻭﻱ ﻳﺎ ﻟﻮﺑﺎ ﺭﺣﻴﻤﺔ ﺟﺎﺟﻲ ﻣﻮﺳﻰ ﻛﺎﺭﺗﻴﲏ ﻣﺎﻣﻮﺀ
ﺍﳌﺪﺭﺳﺔ ﺍﻟﺮﲪﺎﻧﻴﺔ
ﺍﻟﺜﺎﻧﻮﻳﺔ
ﺍﻟﺘﻮﺣﻴﺪ
ﺍﳌﺪﺭﺳﺔ ﺍﻟﺮﲪﺎﻧﻴﺔ
ﺍﻟﺜﺎﻧﻮﻳﺔ
ﺍﻷﺧﻼﻕ
ﺍﳌﺪﺭﺳﺔ ﺍﻟﺮﲪﺎﻧﻴﺔ
ﻭﻱ ﺭﻣﻠﻲ ﻟﻮﺟﻲﺀ
ﺍﳌﺪﺭﺳﺔ ﺍﻟﺮﲪﺎﻧﻴﺔ
ﺁﺳﻴﺎ ﺑﺎﺩﻭ ﺳﻴﱵ ﻓﺎﻃﻤﺔ ﺑﺎﻫﻲﺀ
ﺍﳌﺪﺭﺳﺔ ﺍﻟﺮﲪﺎﻧﻴﺔ ﺍﳌﺪﺭﺳﺔ ﺍﻟﺮﲪﺎﻧﻴﺔ
51
ﺟﻮﺍﻫﲑ ﺟﺎﻓﺎﻛﻴﺎ
ﺍﳌﺪﺭﺳﺔ ﺍﻟﺮﲪﺎﻧﻴﺔ
52
ﺑﺼﺮﺓ ﺇﻳﱵ
ﺍﳌﺪﺭﺳﺔ ﺍﻟﺮﲪﺎﻧﻴﺔ
ﺍﻟﺜﺎﻧﻮﻳﺔ ﺍﻟﺜﺎﻧﻮﻳﺔ )ﻋﻠﻰ ﻗﻴﺪ ﺍﻟﺪﺭﺍﺳﺔ ﰲ ﻣﺮﺣﻠﺔ ﺍﻟﺒﻜﺎﻟﻮﺭﻳﻮﺱ( ﺍﻟﺜﺎﻧﻮﻳﺔ ﺍﻟﺜﺎﻧﻮﻳﺔ ﺍﻟﺜﺎﻧﻮﻳﺔ )ﻋﻠﻰ ﻗﻴﺪ ﺍﻟﺪﺭﺍﺳﺔ ﰲ ﻣﺮﺣﻠﺔ ﺍﻟﺒﻜﺎﻟﻮﺭﻳﻮﺱ( ﺍﻟﺜﺎﻧﻮﻳﺔ )ﻋﻠﻰ ﻗﻴﺪ ﺍﻟﺪﺭﺍﺳﺔ ﰲ ﻣﺮﺣﻠﺔ ﺍﻟﺒﻜﺎﻟﻮﺭﻳﻮﺱ(
ﺍﻟﺘﻮﺣﻴﺪ
53
ﱐﺀ ﻋﻴﻞ ﺭﺍﻣﻮﻧﺞ
ﺍﳌﺪﺭﺳﺔ ﺍﻟﺮﲪﺎﻧﻴﺔ
54
ﻳﻮﺳﻒ ﱐﺀ ﺗﺎ
ﺍﳌﺪﺭﺳﺔ ﺍﻟﺮﲪﺎﻧﻴﺔ
55
ﲰﻴﺪﺓ ﻳﻨﻴﺎ
ﺍﳌﺪﺭﺳﺔ ﺍﻟﺮﲪﺎﻧﻴﺔ
56
ﻋﺜﻤﺎﻥ ﺳﺎﱄﺀ
ﺍﳌﺪﺭﺳﺔ ﺍﻟﺮﲪﺎﻧﻴﺔ
45 46 47
48
49 50
ﺍﻟﺜﺎﻧﻮﻳﺔ ﺍﻟﺜﺎﻧﻮﻳﺔ )ﻋﻠﻰ ﻗﻴﺪ ﺍﻟﺪﺭﺍﺳﺔ ﰲ ﻣﺮﺣﻠﺔ ﺍﻟﺒﻜﺎﻟﻮﺭﻳﻮﺱ( ﺍﻟﺜﺎﻧﻮﻳﺔ )ﻋﻠﻰ ﻗﻴﺪ ﺍﻟﺪﺭﺍﺳﺔ ﰲ ﻣﺮﺣﻠﺔ ﺍﻟﺒﻜﺎﻟﻮﺭﻳﻮﺱ( ﺍﻟﺜﺎﻧﻮﻳﺔ )ﻋﻠﻰ ﻗﻴﺪ ﺍﻟﺪﺭﺍﺳﺔ ﰲ ﻣﺮﺣﻠﺔ ﺍﻟﺒﻜﺎﻟﻮﺭﻳﻮﺱ(
ﺍﻟﺘﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻘﺮﺁﻥ ﻣﺴﺆﻭﻟﺔ ﺍﻟﺴﻜﻦ
ﺍﻟﺘﻔﺴﲑ ﺍﳌﺎﻟﻴﺔ ﺍﻟﻨﺤﻮ
ﺍﻟﻨﺤﻮ
ﺍﻟﺘﻔﺴﲑ
10
57
ﺭﻣﻠﺔ ﻛﺎﻟﻮﻧﺞ
ﺍﳌﺪﺭﺳﺔ ﺍﻟﺮﲪﺎﻧﻴﺔ
58
ﺭﺣﻴﻤﺔ ﺟﺎﺣﻲ ﺑﻴﺪﻳﻨﺞ
ﺍﳌﺪﺭﺳﺔ ﺍﻟﺮﲪﺎﻧﻴﺔ
59
ﻣﻲﺀ ﻳﻲ ﻣﺄﺗﻴﻮﺀ
ﺍﳌﺪﺭﺳﺔ ﺍﻹﺳﻼﻣﻴﺔ
วารสาร อัล-นูร บัณฑิตวิทยาลัย
ﺍﻟﺜﺎﻧﻮﻳﺔ )ﻋﻠﻰ ﻗﻴﺪ ﺍﻟﺪﺭﺍﺳﺔ ﰲ ﻣﺮﺣﻠﺔ ﺍﻟﺒﻜﺎﻟﻮﺭﻳﻮﺱ( ﺍﻟﺜﺎﻧﻮﻳﺔ )ﻋﻠﻰ ﻗﻴﺪ ﺍﻟﺪﺭﺍﺳﺔ ﰲ ﻣﺮﺣﻠﺔ ﺍﻟﺒﻜﺎﻟﻮﺭﻳﻮﺱ( ﺍﻟﺜﺎﻧﻮﻳﺔ
ﺍﻟﻔﻘﻪ
ﺍﻟﺘﻔﺴﲑ ﺍﻟﻨﺤﻮ
ﻣﻦ ﺧﻼﻝ ﻋﺮﺿﻨﺎ ﻟﻌﺪﺩ ﻣﻦ ﺍﻷﺳﺎﺗﺪﺓ ﻭﺟﻬﺎﺕ ﲣﺮﺟﻬﻢ ﻭﻣﺮﺍﺣﻠﻬﻢ ﺍﻟﺪﺭﺍﺳﻴﺔ ﻧﻼﺣﻆ ﻣﺎ ﻳﺄﰐ: .1ﺃﻥ ﻋﺪﺩ ﺍﳋﺮﺟﲔ ﻭﺍﳋﺮﳚﺎﺕ ﻣﻦ ﺩﻭﻝ ﻋﺮﺑﻴﺔ ﻭﻣﻦ ﺳﺒﻘﺖ ﻟﻪ ﺍﻟﺪﺭﺍﺳﺔ ﺎ 29ﻣﻌﻠﻤﺎ ﻭﻣﻌﻠﻤﺔ 24 ،ﻣﻦ ﲪﻠﺔ ﺍﻟﺒﻜﺎﻟﻮﺭﻳﻮﺱ 3 ،ﻣﻦ ﲪﻠﺔ ﺍﻟﺪﺑﻠﻮﻡ 1 ،ﻣﻦ ﲪﻠﺔ ﺍﻟﺜﺎﻧﻮﻳﺔ ،ﻭ 1ﳑﻦ ﺩﺭﺱ ﰲ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ ،ﻭ ﻋﺪﺩ ﺍﳋﺮﺟﲔ ﻭﺍﳋﺮﳚﺎﺕ ﻣﻦ ﻏﲑ ﺩﻭﻝ ﻋﺮﺑﻴﺔ 30ﻣﻌﻠﻤﺎ ﻭﻣﻌﻠﻤﺔ 10 ،ﻣﻦ ﲪﻠﺔ ﺍﻟﺒﻜﺎﻟﻮﺭﻳﻮﺱ 19 ،ﻣﻦ ﲪﻠﺔ ﺍﻟﺜﺎﻧﻮﻳﺔ ،ﻭ 1ﳑﻦ ﺩﺭﺱ ﰲ ﺍﳌﺮﻛﺰ ﺍﻟﺘﻌﻠﻴﻤﻲ ﺍﻟﺘﻘﻠﻴﺪﻱ )ﻓﻮﻧﺪﻕ( .2ﺃﻥ ﻣﻌﻈﻤﻬﻢ ﻣﻦ ﲪﻠﺔ ﺍﻟﺒﻜﺎﻟﻮﺭﻳﻮﺱ ﻭﻏﲑ ﻣﺘﺨﺼﺼﲔ ﰲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺇﻻ ﻭﺍﺣﺪﺍ .3ﺃﻥ ﻣﻌﻈﻢ ﺍﳌﻌﻠﻤﲔ ﻭﺍﳌﻌﻠﻤﺎﺕ ﰲ ﺍﳌﻮﺍﺩ ﺍﻟﻠﻐﻮﻳﺔ ﻛﺎﻧﻮﺍ ﻣﻦ ﻏﲑ ﺍﳌﺘﺨﺼﺼﲔ ﰲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﰲ ﺍﻟﺘﺮﺑﻴﺔ .4ﱂ ﺗﻌﻘﺪ ﳍﻢ ﺩﻭﺭﺓ ﺃﻭ ﺩﻭﺭﺍﺕ ﰲ ﺗﻌﻠﻴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ،ﻭﱂ ﻳﺮﺳﻠﻮﺍ ﻟﻠﻤﺸﺎﺭﻛﺔ ﻓﻴﻬﺎ ﺇﻻ ﺍﻟﻘﻠﻴﻞ ﻣﻨﻬﻢ ﻓﻘﻂ ،ﻭﺑﺸﻜﻞ ﳏﺪﻭﺩ. .5ﺃﻥ ﻋﺪﺩ ﺍﻟﻄﻠﺒﺔ ﰲ ﺑﻌﺾ ﺍﻟﻔﺼﻮﻝ ﺍﻟﺪﺭﺍﺳﻴﺔ ﻛﺜﲑ ﺣﺪﺍ ،ﻋﻠﻤﺎ ﺑﺄﻥ ﺍﳌﻌﻠﻢ ﺍﻟﻮﺍﺣﺪ ﰲ ﺗﻌﻠﻢ ﺍﻟﻠﻐﺔ ،ﺃﻱ ﻟﻐﺔ ﻛﺎﻧﺖ ،ﻻ ﻳﺴﺘﻮﻋﺐ ﺇﻻ ﻟﻌﺪﺩ ﻳﺘﺮﺍﻭﺡ ﻣﺎ ﺑﲔ 20ﻭ 25ﻋﻠﻰ ﺍﳊﺪ ﺍﻷﻗﺼﻰ .6ﻫﺬﺍ ،ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﻋﺪﻡ ﺗﻮﻓﹼﺮ ﻭﺳﺎﺋﻞ ﺍﻟﺘﻌﻠﻴﻢ ﺍﳌﺘﻄﻮﺭ ﻭﺍﳉﺬﺍﺏ ،ﳝﻜﻦ ﺃﻥ ﻳﺘﻌﻠﻢ ﻋﱪﻫﺎ ﺍﻟﻄﻠﺒﻴﺔ ﺑﺄﻗﻞ ﻭﻗﺖ ﻭﺑﺄﻗﻞ ﺟﻬﺪ. ﻛﻞ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻣﻦ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﺗﺆﺧﺮ ﻣﺴﲑﺓ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺗﻌﺮﻗﻠﻬﺎ ﰲ ﻫﺬﻩ ﺍﳌﺪﺭﺳﺔ، ﻭﺑﺎﻟﺘﺎﱄ ﲡﻌﻞ ﰲ ﻧﻔﻮﺱ ﺍﻟﺘﻼﻣﻴﺬ ﺿﻌﻔﺎ ﻓﻴﻬﺎ ﻭﺍﻧﺼﺮﺍﻓﺎ ﻋﻦ ﺩﺭﺍﺳﺘﻬﺎ ،ﻭﳚﺐ ﻋﻠﻰ ﺍﳌﺪﺭﺳﺔ ﻭﻣﺴﺆﻭﻟﻴﻬﺎ ﺍﻟﺒﺤﺚ ﻋﻦ ﺍﳊﻠﻮﻝ ﺍﳌﻨﺎﺳﺒﺔ ﻟﺬﻟﻚ ﺗﻌﻈﻴﻤﺎ ﻟﻠﻐﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺩﺳﺘﻮﺭ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺃﲨﻊ. ﳎﺎﻻﺕ ﺍﺳﺘﺨﺪﺍﻡ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﺍﳌﺪﺭﺳﺔ ﺍﻟﺮﲪﺎﻧﻴﺔ ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺪﺍﻓﻊ ﺍﻷﺳﺎﺳﻲ ﰲ ﺗﻌﻠﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻟﺴﻜﺎﻥ ﺍﻟﻌﺎﺻﻤﺔ ﺑﺎﻧﻜﻮﻙ ﻫﻮ ﺍﻟﺘﺠﺎﺭﺓ، ﻭﺍﳊﻜﻮﻣﺔ ﺗﺸﺠﻊ ﺫﻟﻚ ،ﻓﺈﻥ ﺍﳌﺴﻠﻤﲔ ﰲ ﺍﳉﻨﻮﺏ ﻳﺮﻭﻥ ﺃﻥ ﻓﻴﻬﺎ ﻗﺪﺍﺳﺔ ،ﻭﻫﻲ ﻟﻐﺔ ﺟﺪﻳﺮﺓ ﺑﺄﻥ ﺗ ﻌﻠﱠﻢ ﳌﺎ ﳍﺎ ﻣﻦ ﻣﻜﺎﻧﺔ ﺩﻳﻨﻴﺔ ﻓﺮﻳﺪﺓ ،ﺇﺫ ﻫﻲ )ﻟﻐﺔ ﺍﻹﺳﻼﻡ ﺍﻟﺬﻱ ﺩﻋﻢ ﻫﺬﻩ ﺍﻟﻠﻌﺔ ﻭﺍﻧﺘﺸﺮﺕ ﺑﺎﻧﺘﺸﺎﺭﻩ ،ﺣﻴﺚ ﻳﺼﺤﺐ ﺍﻹﺳﻼﻡ ﺍﻟﻌﺮﺑﻴﺔ ﺇﱃ ﻛﻞ ﺭﻛﻦ ﻣﻦ ﺃﺭﻛﺎﻥ ﺍﻟﻌﺎﱂ ،ﻭﻫﻲ ﺍﳌﻈﻬﺮ ﺍﻟﻠﻐﻮﻱ ﻟﻜﺘﺎﺏ ﺍﳌﺴﻠﻤﲔ
วารสาร อัล-นูร บัณฑิตวิทยาลัย
11
ﺍﳋﺎﻟﺪ "ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ" ﺍﻟﺪﻱ ﺃﻧﺸﺄ ﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻹﺳﻼﻡ ﺻﻼﺕ ﻳﻌﺰ ﺣﺼﺮﻫﺎ ﻭﻳﺼﻌﺐ ﺗﻌﺪﺍﺩﻫﺎ( )ﺃﲪﺪ ﻃﻌﻴﻤﺔ ،ﺭﺷﺪﻱ؛ ﻛﺎﻣﻞ ﺍﻟﻨﺎﻗﺔ ،ﳏﻤﻮﺩ ،(12 :2003ﻭﻳﻘﺪﺳﻮﺎ ﺃﺷﺪ ﺗﻘﺪﻳﺲ ،ﻭﻛﻴﻒ ﻻ؟، ﻓﻬﻲ ﻟﻐﺔ ﺍﻟﻘﺮﺁﻥ ،ﻭﺍﻟﻘﺮﺁﻥ ﻛﺘﺎﺏ ﺩﻳﻦ ﻭﺩﺳﺘﻮﺭ ﻟﻠﻤﺴﻠﻤﲔ ﻳﻘﺮﺅﻭﻧﻪ ﻭﻳﻘﺮﺅﻩ ﺃﺑﻨﺎﺅﻫﻢ ﻣﻨﺪ ﺍﻟﺼﻐﺮ، ﻭﳛﻔﻈﻮﻧﻪ ﺑﻌﻀﻪ ﺃﻭ ﺟﻠﻪ ﺃﻭ ﻛﻠﻪ ،ﻭﻳﺆﺩﻭﻥ ﺑﺂﻳﺎﺗﻪ ﺍﻟﺼﻠﻮﺍﺕ ﺍﳋﻤﺲ .ﻭﺍﻧﻄﻼﻗﺎ ﻣﻦ ﻫﺬﻩ ﺍﻟﻔﻜﺮﺓ ﺃﺳﺲ ﺍﻟﺸﻴﺦ ﺍﳊﺎﺝ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﻴﺪ ﺍﻟﻠﻄﻴﻒ ﺍﻟﻔﻮﺳﺘﺎﱐ ﻫﺬﻩ ﺍﳌﺪﺭﺳﺔ ،ﻹﺣﻴﺎﺀ ﻫﺬﻩ ﺍﻟﻠﻐﺔ ﺑﲔ ﺍﳌﺆﻣﻨﲔ ﺑﻜﺘﺎﺎ ﻋﱪ ﺍﺎﻻﺕ ﺍﳌﺨﺘﻠﻔﺔ ،ﺇﺫ ﻳﺆﻣﻦ ﺑﺄﻥ ﻻ ﺣﻴﺎﺓ ﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺇﻻ ﲟﻤﺎﺭﺳﺘﻬﺎ ،ﻓﻜﺎﻧﺖ ﻛﺎﻵﰐ: .1ﺍﳌﻘﺮﺭﺍﺕ ﺍﻟﺪﺭﺍﺳﻴﺔ ﲤﺘﺎﺯ ﺍﳌﺪﺭﺳﺔ ﺍﻟﺮﲪﺎﻧﻴﺔ – ﰲ ﺍﻟﻘﺴﻢ ﺍﻟﺪﻳﲏ – ﲟﺮﺣﻠﺘﲔ ﺩﺭﺍﺳﻴﺘﲔ ،ﻭﳘﺎ :ﺍﳌﺘﻮﺳﻄﺔ ﻭﺍﻟﺜﺎﻧﻮﻳﺔ. ﻓﺎﳌﺘﻮﺳﻄﺔ ،ﻣﺪﺓ ﺍﻟﺪﺭﺍﺳﺔ ﻓﻴﻬﺎ 3ﺳﻨﻮﺍﺕ ،ﺗﺪﺭﺱ ﺍﳌﻮﺍﺩ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﻟﻌﺮﺑﻴﺔ ،ﻓﻜﺎﻧﺖ ﺍﻟﻜﺘﺐ ﺍﻟﱵ ﹸﺃ ﻋﺪﺕ ﳍﺬﻩ ﺍﳌﺮﺣﻠﺔ ﺑﺎﻟﻠﻐﺔ ﺍﳌﻼﻳﻮﻳﺔ ﻭﺍﻟﻌﺮﺑﻴﺔ ،ﻭﺍﻟﻠﻐﺔ ﺍﻟﱵ ﻳﺴﺘﺨﺪﻣﻬﺎ ﺍﻷﺳﺎﺗﺬﺓ ﰲ ﺗﺪﺭﻳﺴﻬﺎ ﻫﻲ ﺍﳌﻼﻳﻮﻳﺔ ﺇﻻ ﺍﻟﻘﻠﻴﻞ ﻣﻨﻬﺎ ﺑﺎﻟﻌﺮﺑﻴﺔ ،ﻣﺴﺘﺨﺪﻣﲔ ﰲ ﺫﻟﻚ ﻃﺮﻳﻘﺔ ﺍﻟﺘﺮﲨﺔ ،ﻭﺫﻟﻚ ﻣﺮﺍﻋﺎﺓ ﳌﺴﺘﻮﻯ ﺍﻟﻄﻠﺒﺔ ﺍﻟﻔﻜﺮﻱ ﻭﺍﻟﻠﻐﻮﻱ .ﻭﺃﻣﺎ ﺍﻟﺜﺎﻧﻮﻳﺔ ﻓﻤﺪﺓ ﺍﻟﺪﺭﺍﺳﺔ ﻓﻴﻬﺎ 3ﺳﻨﻮﺍﺕ ﺃﻳﻀﺎ ،ﻭﺑﺪﺃﺕ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺗﺄﺧﺪ ﻣﺴﺎﺣﺔ ﻛﺒﲑﺓ ﰲ ﺍﳌﻮﺍﺩ ﺍﻟﺪﺭﺍﺳﻴﺔ ،ﺣﻴﺚ ﺗﻜﺘﺐ ﺎ ﺇﻻ ﻣﺎﺩﺓ ﺍﻟﻠﻐﺔ ﺍﳌﻼﻳﻮﻳﺔ ،ﻏﲑ ﺃﻥ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻻ ﺗﺴﺘﺨﺪﻡ ﻛﻠﻐﺔ ﺍﻟﺘﺪﺭﻳﺲ ﺑﺸﻜﻞ ﺟﺪﻱ ﻭﻓﻌﺎﻝ ﺇﻻ ﰲ ﺑﻌﺾ ﺍﻟﻔﺼﻮﻝ ﻣﻦ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ،ﻭﺍﻟﻜﺘﺐ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻌﺮﺑﻴﺔ ،ﲨﻴﻌﻬﺎ ﺑﺎﻟﻌﺮﺑﻴﺔ ﻟﻜﻞ ﺍﳌﺮﺍﺣﻞ ﺍﻟﺪﺭﺍﺳﻴﺔ. ﺍﻷﻭﱃ :ﺍﳌﺮﺣﻠﺔ ﺍﳌﺘﻮﺳﻄﺔ ﺍﻟﻌﺪﺩ 1 2 3 4 5 6 7 8 9 10 11 12
ﺍﺳﻢ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺘﺠﻮﻳﺪ ﺍﻟﺘﻔﺴﲑ ﺍﳊﺪﻳﺚ ﺍﻟﺘﻮﺣﻴﺪ ﺍﻟﻔﻘﻪ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻷﺧﻼﻕ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﻨﺤﻮ ﺍﻟﺼﺮﻑ ﺍﳌﻼﻳﻮﻳﺔ ﺍﻟﺘﺮﺑﻴﺔ
ﺍﻟﻠﻐﺔ ﺍﳌﻼﻳﻮﻳﺔ )ﺍﳉﺎﻭﻳﺔ( ﻭﺍﻟﻌﺮﺑﻴﺔ ﺍﳌﻼﻳﻮﻳﺔ )ﺍﳉﺎﻭﻳﺔ( ﺍﳌﻼﻳﻮﻳﺔ )ﺍﳉﺎﻭﻳﺔ( ﻭﺍﻟﻌﺮﺑﻴﺔ ﺍﳌﻼﻳﻮﻳﺔ )ﺍﳉﺎﻭﻳﺔ( ﺍﳌﻼﻳﻮﻳﺔ )ﺍﳉﺎﻭﻳﺔ( ﺍﳌﻼﻳﻮﻳﺔ )ﺍﳉﺎﻭﻳﺔ( ﺍﳌﻼﻳﻮﻳﺔ )ﺍﳉﺎﻭﻳﺔ( ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﳌﻼﻳﻮﻳﺔ )ﺍﻟﻼﺗﻴﻨﻴﺔ(
12
วารสาร อัล-นูร บัณฑิตวิทยาลัย
ﺍﻟﺜﺎﻧﻴﺔ :ﻣﺮﺣﻠﺔ ﺍﻟﺜﺎﻧﻮﻳﺔ ﺍﻟﻌﺪﺩ 1 2 3 4 5 6 8 9 10 11 12 13
ﺍﺳﻢ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺘﺠﻮﻳﺪ ﺍﻟﺘﻔﺴﲑ ﻭﺃﺻﻮﻟﻪ ﺍﳊﺪﻳﺚ ﻭﺃﺻﻮﻟﻪ ﺍﻟﺘﻮﺣﻴﺪ ﺍﻟﻔﻘﻪ ﻭﺃﺻﻮﻟﻪ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﻨﺤﻮ ﺍﻟﺼﺮﻑ ﺍﳌﻼﻳﻮﻳﺔ ﺍﻟﺒﻼﻏﺔ ﺍﻟﺘﺮﺑﻴﺔ
ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﳌﻼﻳﻮﻳﺔ )ﺍﳉﺎﻭﻳﺔ( ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﳌﻼﻳﻮﻳﺔ )ﺍﻟﻼﺗﻴﻨﻴﺔ( ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﻌﺮﺑﻴﺔ
.2ﺍﻟﺪﺭﻭﺱ ﰲ ﺍﻟﻔﺼﻮﻝ ﺍﻟﺪﺭﺍﺳﻴﺔ ﻣﻦ ﺃﻧﺸﻂ ﻣﻨﺎﺷﻂ ﺍﳌﺪﺭﺳﺔ ﺍﻟﺮﲪﺎﻧﻴﺔ ﻋﻤﻠﻴﺔ ﺍﻟﺘﺪﺭﻳﺲ ﰲ ﺍﻟﻔﺼﻮﻝ ﺍﻟﺪﺭﺍﺳﻴﺔ ،ﻭﺗﻌﺘﱪ ﺍﻷﺳﺎﺱ ﻭﺍﳍﺪﻑ ﰲ ﺗﺄﺳﻴﺴﻬﺎ ،ﻭﻳﻘ ﺪﺭ ﺍﻟﺘﺤﺼﻴﻞ ﺍﻟﻠﻐﻮﻱ ﰲ ﻫﺬﺍ ﺍﺎﻝ ،%80ﺑﻴﻨﻤﺎ %20ﺍﻷﺧﺮﻯ ﻳﻜﺴﺒﻬﺎ ﺍﻟﻄﻠﺒﺔ ﺃﺛﻨﺎﺀ ﺍﺣﺘﻜﺎﻛﻬﻢ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ ﺃﻭ ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﺍﳌﺪﺭﺳﲔ ﻋﱪ ﺍﻷﻧﺸﻄﺔ ﺍﻟﻼﺻﻔﻴﺔ ﻣﻦ ﺃﻣﺜﺎﻝ ﺍﳌﺨﻴﻤﺎﺕ ﻭﺍﻟﺪﻭﺭﺍﺕ ﻭﺃﻭﻗﺎﺕ ﺍﻻﺳﺘﺮﺍﺣﺔ ﻭﻏﲑﻫﺎ .ﲤﺘﺎﺯ ﺍﳌﺪﺭﺳﺔ ﺍﻟﺮﲪﺎﻧﻴﺔ ﺑﻜﺜﺮﺓ ﻋﺪﺩ ﺍﻟﻄﻠﺒﺔ ،ﺣﻴﺚ ﻳﻔﻮﻕ 1400ﻃﺎﻟﺒﺎ ﻭﻃﺎﻟﺒﺔ ،ﺍﻷﻣﺮ ﺍﻟﺪﻱ ﺟﻌﻞ ﺇﺩﺍﺭﺓ ﺍﳌﺪﺭﺳﺔ ﺗﻌ ﺪ ﳍﻢ ﻏﺮﻓﺎ ﺇﺿﺎﻓﻴﺔ ﺗﻐﻄﻲ ﻭﺗﺴﺘﻮﻋﺐ ﻫﺬﺍ ﺍﻟﻌﺪﺩ ،ﻓﻜﺎﻧﺖ ﻟﺼﻒ ﻭﺍﺣﺪ ﺃﻛﺜﺮ ﻣﻦ ﻏﺮﻓﺔ ،ﻳﺘﺮﺍﻭﺡ ﻋﺪﺩﻫﻢ -ﰲ ﻓﺼﻞ ﻭﺍﺣﺪ -ﻣﺎ ﺑﲔ 35 – 45ﻃﺎﻟﺒﺎ ﺃﻭ ﻃﺎﻟﺒﺔ )ﺩﻟﻴﻞ ﺍﳌﺪﺭﺳﺔ ﺍﻟﺮﲪﺎﻧﻴﺔ ،(12 /2008 :ﻭﻣﻦ ﻫﻨﺎ ﺗﱪﺯ ﺃﳘﻴﺔ ﺍﻟﻔﺼﻮﻝ ﺃﻭ ﺍﻟﻐﺮﻑ ﺍﻟﺪﺭﺍﺳﻴﺔ ﰲ ﳑﺎﺭﺳﺔ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺗﻌﺰﻳﺰﻫﺎ. ﻭﺗﺸﺠﻊ ﺍﳌﺪﺭﺳﺔ ﻣﺪﺭﺳﻴﻬﺎ ﺑﺎﺳﺘﺨﺪﺍﻡ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻛﻠﻐﺔ ﺍﻟﺘﺪﺭﻳﺲ ،ﲤﻜﻴﻨﺎ ﳍﻢ ﻭﺗﻄﺒﻴﻘﺎ ﻟﻄﻠﺒﺘﻬﻢ ﻋﻠﻰ ﳑﺎﺭﺳﺔ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺗﻠﻘﺎﺋﻴﺎ ﻭﺇﻋﺪﺍﺩﺍ ﳌﻮﺍﺻﻠﺔ ﺍﻟﺪﺭﺍﺳﺔ ﰲ ﺍﳌﺮﺣﻠﺔ ﺍﳉﺎﻣﻌﻴﺔ ﺍﻟﻼﺣﻘﺔ ،ﻭﻣﻊ ﺫﻟﻚ ﻻﺣﻈﺖ ﻧﻮﻋﺎ ﻣﻦ ﺍﻟﺘﺨﻠﻒ ﺍﻟﻠﻐﻮﻱ ﻓﻬﻤﺎ ﻭﺍﺗﺼﺎﻻ ﻟﺪﻯ ﺍﻷﻏﻠﺒﻴﺔ ﺍﻟﺴﺎﺣﻘﺔ ﻣﻦ ﺍﻟﻄﻠﺒﺔ ﻭﺑﻌﺾ ﺍﻷﺳﺎﺗﺪﺓ ،ﻓﻜﺎﻥ %40ﻟﻠﻤﺮﺣﻠﺔ ﺍﳌﺘﻮﺳﻄﺔ ﻭ %70ﻟﻠﻤﺮﺣﻠﺔ ﺍﻟﺜﺎﻧﻮﻳﺔ ،ﰲ ﺣﲔ ﻋﻠﻞ ﺑﻌﺾ ﺍﻷﺳﺎﺗﺬﺓ ﻋﺪﻡ ﺇﻣﻜﺎﻧﻴﺔ ﺍﺳﺘﺨﺪﺍﻡ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻛﻠﻐﺔ ﺍﻟﺘﺪﺭﻳﺲ ﻗﺎﺋﻠﲔ ﺑﺄﻥ ﻣﺴﺘﻮﻯ ﺍﻟﻄﻠﺒﺔ ﻭﺧﻠﻔﻴﺎﻢ ﺍﻟﻠﻐﻮﻳﺔ ﰲ ﻓﺼﻞ ﺩﺭﺍﺳﻲ ﻭﺍﺣﺪ ﳐﺘﻠﻔﺔ ،ﳑﺎ ﻳﺼﻌﺐ ﻋﻠﻰ ﺍﻷﺳﺎﺗﺬﺓ ﻣﺮﺍﻋﺎﻢ ،ﻭﳝﻜﻦ ﺃﻥ ﻳﻌﺘﱪ ﻫﺬﺍ ﺍﻷﻣﺮ ﻣﻦ ﺃﻛﱪ
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วารสาร อัล-นูร บัณฑิตวิทยาลัย
ﺍﻟﻌﻮﻳﺼﺎﺕ ﺍﻟﱵ ﺗﻘﻒ ﺃﻣﺎﻡ ﺍﳌﻌﻠﻤﲔ ﻭﺍﳌﻌﻠﻤﺎﺕ ﰲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺩﻭﻥ ﲢﻘﻴﻘﻬﺎ )ﻣﻘﺎﺑﻠﺔ ﻣﻊ ﺍﻷﺳﺘﺎﺫ ﻋﺒﺪ ﺍﳌﻨﺎﻥ ﺣﺎﺟﻲ ﲨﺰﺓ ،ﺍﳌﺪﺭﺳﺔ ﺍﻟﺮﲪﺎﻧﻴﺔ ،ﺍﻟﺴﺎﻋﺔ.(2008 /7 /19 ،11.00 : ﻭﻣﻦ ﺧﻼﻝ ﺯﻳﺎﺭﰐ ﻟﻠﻤﺪﺭﺳﺔ ﻭﻣﻘﺎﺑﻠﱵ ﻟﺒﻌﺾ ﻣﺴﺆﻭﻟﻴﻬﺎ ﻭﻣﺪﺭﺳﻴﻬﺎ ﻭﺟﺪﺕ ﺃﺎ ﲤﻠﻚ ﺍﻟﻌﺪﺩ ﻻ ﺑﺄﺱ ﺑﻪ ﻣﻦ ﺍﳌﺪﺭﺳﲔ ﻣﻦ ﺧﺮﳚﻲ ﺍﳉﺎﻣﻌﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﲣﺼﺼﺎﺕ ﳐﺘﻠﻔﺔ ،ﻏﲑ ﺃﱐ ﻣﺎﺯﻟﺖ ﰲ ﻗﻠﻖ ﻟﻮﺿﻊ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻓﻴﻬﺎ ،ﻭﻳﻌﻮﺩ ﺇﱃ ﺳﺒﺒﲔ ﺭﺋﻴﺴﲔ ،ﳘﺎ: .1ﻋﺪﻡ ﺧﻠﻖ ﺍﻟﺒﻴﺌﺔ ﺍﻟﻌﺮﺑﻴﺔ ،ﻓﻀﻼ ﻋﻦ ﻛﻮﻢ ﻟﻴﺴﻮﺍ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﻠﺴﺎﻥ ﺍﻟﻌﺮﰊ ﻭﻣﻦ ﺍﳌﺘﺨﺼﺼﲔ ﰲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ .2ﻗﻠﺔ ﺍﻟﺪﻭﺭﺍﺕ ﺍﻟﺘﺪﺭﻳﺒﻴﺔ ﺍﻟﱵ ﻛﺎﻥ ﻳﻨﺒﻐﻲ ﻋﻠﻰ ﻣﺴﺆﻭﻟﻴﻬﺎ ﺃﻥ ﻳﻌﻘﺪﻭﻫﺎ ﳍﻢ ﻭﳍﺬﻩ ﺍﻷﳘﻴﺔ ﲟﻜﺎﻥ ﺬﻩ ﺍﻟﻠﻐﺔ ﺍﻟﻜﺮﳝﺔ ﻭﻟﻼﺑﺘﻌﺎﺩ ﻋﻦ ﺍﳋﻄﺮ ﺍﶈﻘﻖ ﻟﻮﺿﻌﻬﺎ ﻓﻴﻤﺎ ﻟﻮ ﻗﻠﹼﻠﻨﺎ ﺍﻻﻫﺘﻤﺎﻡ ﺎ ﻭﻧﺘﺮﻙ ﶈﺎﺭﺑﻴﻬﺎ ﺍﺎﻝ ﻟﻠﺘﻘﻮﻝ ﻋﻠﻴﻬﺎ ،ﳚﺐ ﺃﻥ ﻧﺪﻓﻊ ﺇﺩﺍﺭﺓ ﺍﳌﺆﺳﺴﺎﺕ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﺇﱃ ﺍﻟﺒﺤﺚ ﻋﻦ ﺃﻓﻀﻞ ﺍﻟﻄﺮﻕ ﻭﺍﻟﻮﺳﺎﺋﻞ ﳊﺐ ﻫﺬﻩ ﺍﻟﻠﻐﺔ ﻭﺗﻌﻠﻤﻬﺎ ﻭﺗﻌﻠﻴﻤﻬﺎ ﻭﳑﺎﺭﺳﺘﻬﺎ ﰲ ﺃﻱ ﻣﻜﺎﻥ ﻭﰲ ﻣﻮﺍﻗﻒ ﳐﺘﻠﻔﺔ ،ﻭﺇﱃ ﺗﻌﻴﻴﲔ ﺍﳌﺘﺨﺼﺺ ﰲ ﺍﻟﺘﺮﺑﻴﺔ ﻭﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﳐﻄﻄﺎ ﻭﻣﻮﺟﻬﺎ ،ﻟﺘﻜﻮﻥ ﺍﻟﻌﺮﺑﻴﺔ ﻫﻲ ﺍﻟﺴﺎﺋﺪﺓ ﺑﲔ ﻃﻠﺒﺘﻬﺎ ﻭﺃﺳﺎﺗﺬﺎ. .3ﺍﻟﺪﺭﻭﺱ ﺍﻟﻌﺎﻣﺔ ﰲ ﻣﺴﺠﺪ ﻋﺒﺎﺩ ﺍﻟﺮﲪﻦ ﱂ ﺗﻜﻦ ﺃﻧﺸﻄﺔ ﻣﺴﺠﺪ ﻋﺒﺎﺩ ﺍﻟﺮﲪﻦ ﰲ ﺍﳌﺪﺭﺳﺔ ﺍﻟﺮﲪﺎﻧﻴﺔ ﺣﻜﺮﺍ ﻋﻠﻰ ﺍﻟﺼﻠﻮﺍﺕ ﺍﳋﻤﺲ ﻓﻘﻂ ،ﺑﻞ ﺗﻘﺎﻡ ﻓﻴﻬﺎ ﺍﶈﺎﺿﺮﺍﺕ ﻭﺍﻟﺪﺭﻭﺱ ﺍﳋﺎﺻﺔ ﻭﺍﻟﻌﺎﻣﺔ ﺃﻳﻀﺎ ،ﻭﻫﻲ ﻛﺎﻵﰐ: .1ﺇﻥ ﻟﻠﺪﻛﺘﻮﺭ ﺇﲰﺎﻋﻴﻞ ﻟﻄﻔﻲ ﺭﺋﻴﺲ ﺟﺎﻣﻌﺔ ﺣﺎﻻ ﺍﻹﺳﻼﻣﻴﺔ – ﻭﻫﻮ ﺃﺣﺪ ﺃﺑﻨﺎﺀ ﻣﺆﺳﺲ ﺍﻟﺮﲬﺎﻧﻴﺔ – ﺩﺭﻭﺱ ﻋﺎﻣﺔ ﺃﺳﺒﻮﻋﻴﺎ ﳛﻀﺮﻫﺎ ﻣﺎ ﻻ ﻳﻘﻞ ﻋﻦ 4000ﻣﺴﻠﻢ ﻭﻣﺴﻠﻤﺔ ﻣﻦ ﺍﻟﻮﻻﻳﺎﺕ ﺍﻟﺜﻼﺙ ﺍﳉﻨﻮﺑﻴﺔ ﰲ ﻛﻞ ﻳﻮﻡ ﺍﻟﺴﺒﺖ ،ﻭﻳﺸﺎﺭﻙ ﻓﻴﻬﺎ ﺃﻳﻀﺎ ﺑﻌﺾ ﺍﻟﻄﻠﺒﺔ ﻭﺍﻷﺳﺎﺗﺬﺓ .2ﻛﺎﻥ ﻟﻠﻄﻠﺒﺔ ﺩﺭﻭﺱ ﰲ ﺍﻟﺘﻔﺴﲑ ﰲ ﻛﻞ ﺻﺒﺎﺡ ﻣﺎ ﻋﺪﺍ ﺃﻳﺎﻡ ﺍﻟﻌﻄﻠﺔ ،ﻭﲟﺎ ﺃﻥ ﺍﻟﻄﻠﺒﺔ ﰲ ﻣﺴﺘﻮﻳﺎﺕ ﳐﺘﻠﻔﺔ ﻓﻘﺪ ﲣﻠﻞ ﻓﻴﻬﺎ ﺍﻟﺪﻛﺘﻮﺭ ﺇﲰﺎﻋﻴﻞ ﻟﻄﻔﻲ ﺑﲔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﳌﻼﻳﻮﻳﺔ ،ﻭﳝﺘﺎﺯ ﻃﺮﻳﻘﺔ ﺗﺪﺭﻳﺴﻬﺎ ﺑﺄﻥ ﻳﺮﺩﺩ ﺍﻟﻄﻠﺒﺔ ﺍﻵﻳﺎﺕ ﺍﻟﱵ ﻗﺮﺃﻫﺎ. ـﺆﺳﺲ .3ﻭﻛﺬﻟﻚ ﺩﺭﻭﺱ ﰲ ﺍﻟﺘﻔﺴﲑ ﺃﻟﻘﺎﻫﺎ ﺍﻟﺸﻴﺦ ﺍﳊﺎﺝ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﻄﻴﻒ ﻣـ ﺍﳌﺪﺭﺳﺔ ﰲ ﻛﻞ ﺻﺒﺎﺡ ﰲ ﺍﻧﺘﻈﺎﺭ ﺻﻼﺓ ﺍﻟﻀﺤﻰ ) ﻣﻘﺎﺑﻠﺔ ﻣﻊ ﺍﻟﺸﻴﺦ ﺍﳊﺎﺝ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﻄﻴﻒ ﺍﻟﻔﻮﺳﺘﺎﱐ ،ﻣﺴﺠﺪ ﻋﺒﺎﺩ ﺍﻟﺮﲪﻦ ،ﺍﻟﺴﺎﻋﺔ(2008 /7/19 :13.30 : .4ﻭﻟﻠﺸﻴﺦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺃﻳﻀﺎ ﺩﺭﻭﺱ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺗﻼﻭﺓ ﻭﲡﻮﻳﺪﺍ ﺑﻌﺪ ﺍﳌﻐﺮﺏ ﻳﻮﻣﻴﺎ، ﻭﲤﺘﺎﺯ ﻃﺮﻳﻘﺔ ﺗﺪﺭﻳﺴﻪ ﺑﺘﻼﻭﺓ ﺍﻵﻳﺎﺕ ﺍﳌﺨﺘﺎﺭﺓ ﻭﺍﻹﻋﺮﺍﺏ ،ﺣﻴﺚ ﻳﺴﺘﺨﺮﺝ ﺍﻷﺣﻜﺎﻡ ﺍﻟﻨﺤﻮﻳﺔ ﻭﺍﳌﺴﺎﺋﻞ ﺍﻟﺼﺮﻓﻴﺔ ﻣﻨﻬﺎ ،ﰒ ﺗﻔﺴﲑﻫﺎ )ﻣﻘﺎﺑﻠﺔ ﻣﻊ ﺍﻟﺸﻴﺦ ﺍﳊﺎﺝ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﻄﻴﻒ ﺍﻟﻔﻮﺳﺘﺎﱐ ،ﻣﺴﺠﺪ ﻋﺒﺎﺩ ﺍﻟﺮﲪﻦ ،ﺍﻟﺴﺎﻋﺔ(2008 /7/19 :13.30 : .5ﻳﺪ ﺭﺱ ﺍﻟﻘﺮﺁﻥ ﻟﻠﻤﺒﺘﺪﺋﲔ ﻋﻠﻰ ﻧﻈﺎﻡ ) ﻗﺮﺍﺀﰐ( ﻣﺎ ﺑﲔ ﺍﳌﻐﺮﺏ ﻭﺍﻟﻌﺸﺎﺀ ،ﻳﻘﻮﻡ ﺑﺘﺪﺭﻳﺴﻪ ﺍﳌﺴﺆﻭﻟﻮﻥ ﻣﻦ ﻛﺒﺎﺭ ﺍﻟﺘﻼﻣﻴﺬ ﻭﺍﳌﺴﺆﻭﻻﺕ ﻣﻦ ﻛﺒﲑﺍﺕ ﺍﻟﺘﻠﻤﻴﺬﺍﺕ ﻭﺑﻌﺾ ﺍﳌﻌﻠﻤﺎﺕ
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วารสาร อัล-นูร บัณฑิตวิทยาลัย
.6ﻛﻤﺎ ﺃﻥ ﻫﻨﺎﻙ ﳏﺎﺿﺮﺍﺕ ﻭﻧﺪﻭﺍﺕ ﺃﻗﻴﻤﺖ ﲟﻨﺎﺳﺒﺔ ﻣﻦ ﺍﳌﻨﺎﺳﺒﺎﺕ )ﻣﻘﺎﺑﻠﺔ ﻣﻊ ﺍﻷﺳﺘﺎﺫ ﺇﲰﺎﻋﻴﻞ ﺑﺎﻫﻲﺀ؛ ﺍﻷﺳﺘﺎﺫ ﺭﻣﻠﻲ ﺻﺎﱀ ،ﻣﺴﺠﺪ ﻋﺒﺎﺩ ﺍﻟﺮﲪﻦ ،ﺍﻟﺴﺎﻋﺔ.(2008 /7/19 :14.00 : .4ﻣﺪﺍﺭﺳﺔ ﺍﻟﻘﺮﺁﻥ ﻭﺣﻔﻈﻪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻫﻮ ﺁﺧﺮ ﺍﻟﻜﺘﺐ ﺍﻟﺴﻤﺎﻭﻳﺔ ،ﺍﻟﺬﻱ ﻧﺰﻝ ﻋﻠﻰ ﻗﻠﺐ ﺍﻟﺮﺳﻮﻝ ﺍﻷﻣﲔ ﳏﻤﺪ ﺑﻮﺍﺳﻄﺔ ﺍﻟﺮﺳﻮﻝ ﺍﻷﻣﲔ ﺟﱪﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻭﻫﻮ ﺩﺳﺘﻮﺭ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ،ﺗﺮﺟﻊ ﺇﻟﻴﻪ ﰲ ﲨﻴﻊ ﻗﻀﺎﻳﺎﻩ ﺍﻟﺪﻧﻴﻮﻳﺔ ﻭﺍﻷﺧﺮﻭﻳﺔ .ﺇﻥ ﻇﺎﻫﺮﺓ ﺍﻻﻫﺘﻤﺎﻡ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺗﻼﻭﺓ ﻭﺣﻔﻈﺎ ﻟﻴﺴﺖ ﲝﺪﻳﺜﺔ ﺍﻟﻌﻬﺪ ﰲ ﻫﺪﻩ ﺍﳌﻨﻄﻘﺔ ،ﺑﻞ – ﻛﻤﺎ ﻗﻠﻨﺎ – ﻗﺪﳝﺔ ﻗﺪﻡ ﺩﺧﻮﻝ ﺍﻹﺳﻼﻡ ﺇﻟﻴﻬﺎ ،ﻭﻻ ﳝﻜﻦ ﻟﻺﺳﻼﻡ ﺩﻭﻥ ﺍﻟﻘﺮﺁﻥ ﻭﻻ ﻟﻠﻤﺴﻠﻤﲔ ﺃﻥ ﻳﺒﺘﻌﺪﻭﺍ ﻋﻨﻪ ﻭﻟﻮ ﳊﻈﺔ ﻭﺍﺣﺪﺓ. ﻭﺑﻨﺎﺀ ﻋﻠﻰ ﺫﻟﻚ ،ﻛﺎﻧﺖ ﻓﻜﺮﺓ ﺗﺄﺳﻴﺲ ﺍﳌﺪﺭﺳﺔ ﻋﻠﻰ ﻧﻈﺎﻣﻴﻬﺎ ﺍﻟﻘﺪﱘ ﻭﺍﳊﺪﻳﺚ ﻣﺼﺤﻮﺑﺔ ﺑﻔﻜﺮﺓ ﺗﻌﻠﻴﻢ ﺍﻟﻘﺮﺁﻥ ،ﻭﻫﻮ ﺃﻋﻈﻢ ﺍﳌﻮﺍﺩ ﺍﳌﺪﺭﻭﺳﺔ ﻋﻠﻰ ﺍﻹﻃﻼﻕ. ﻭﲢﺮﺹ ﺍﳌﺪﺭﺳﺔ ﺍﻟﺮﲪﺎﻧﻴﺔ ﻟﺘﻼ ﻣﻴﺬ ﺗﻪ ﺣﺮﺻﺎ ﺷﺪﻳﺪﺍ ﻋﻠﻰ ﻣﻼﺯﻣﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺗﻼﻭﺓ ﻭﺣﻔﻈﺎ ﻭﻣﺪﺍﺭﺳﺔ ﻭﺗﻌﻠﻤﺎ ،ﺇﺫ ﺗﺮﺍﻩ ﺩﻭﺍﺀ ﻟﻜﻞ ﺩﺍﺀ ﻭﺣﻼ ﳉﻤﻴﻊ ﺍﳌﺸﻜﻼﺕ ،ﻓﺘﻌ ﺪ ﳍﻢ ﺃﻭﻗﺎﺕ ﻣﻌﻴﻨﺔ ﻟﺘﻼﻭﺗﻪ ﻭﻣﺪﺍﺭﺳﺘﻪ ﻭﺗﻌﻠﻤﻪ ،ﻛﻤﺎ ﺗﻌ ﺪ ﳍﻢ ﻛﺬﻟﻚ ﻣﺮﻛﺰﺍ ﻟﺘﺤﻔﻴﻈﻪ ﻭﺗﻌﻄﻲ ﺑﻌﺪ ﺫﻟﻚ ﺍﻟﺸﻬﺎﺩﺓ ،ﻓﺄﺻﺒﺢ ﻣﻦ ﺍﻟﻌﺎﺩﺓ ﺃﻢ ﻳﺘﻠﻮﻧﻪ ﰲ ﺍﳌﺴﺠﺪ ﻭﺍﻟﺴﻜﻦ ﻭﻏﲑﳘﺎ ﺩﻭﻥ ﺃﻥ ﻳﺮﺍﻗﺒﻬﻢ ﺃﺣﺪ ﺇﻻ ﺍﷲ ،ﻭﻻ ﺷﻚ ﺃ ﹼﻥ ﺗﺮﺩﺩ ﺃﻟﺴﻨﺘﻬﻢ ﻟﻪ ﳍﻮ ﺃﻛﱪ ﺃﺛﺮ ﰲ ﳑﺎﺭﺳﺘﻬﻢ ﻭﺇﺣﻴﺎﺋﻬﻢ ﳍﺬﻩ ﺍﻟﻠﻐﺔ ﺍﻟﻜﺮﳝﺔ ﻭﲡﺪﺭ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﳌﺪﺭﺳﺔ ﻗﺪ ﺃﺭﺳﻠﺖ ﺑﻌﺾ ﺍﳊﻔﺎﻅ ﻟﻠﻤﺸﺎﺭﻛﺔ ﰲ ﺍﳌﺴﺎﺑﻘﺔ ﺍﶈﻠﻴﺔ ﻭﺍﻟﺪﻭﻟﻴﺔ ) ﻣﻘﺎﺑﻠﺔ ﻣﻦ ﺍﻷﺳﺘﺎﺫ ﻋﺒﺪ ﺍﳌﻨﺎﻥ ﺣﺎﺟﻲ ﲪﺰﺓ ،ﺍﳌﺪﺭﺳﺔ ﺍﻟﺮﲪﺎﻧﻴﺔ ﺑﺮﺃﻭﻝ ،ﺍﻟﺴﺎﻋﺔ،11.00 : .(2008 /7 /19 .5ﺇﺩﺍﺭﺓ ﺍﳌﺪﺭﺳﺔ ﻟﻠﻤﺪﺭﺳﺔ ﺇﺩﺍﺭﺗﺎﻥ ،ﺇﺩﺍﺭﺓ ﻟﻠﺮﺟﺎﻝ ﻭﺃﺧﺮﻯ ﻟﻠﻨﺴﺎﺀ ،ﳚﺘﻤﻊ ﺍﻷﺳﺎﺗﺬﺓ ﻓﻴﻬﺎ ﻣﺴﺘﺮﳛﲔ ﺃﻭ ﻣﻌﺪﻳﻦ ﺍﻟﺪﺭﻭﺱ ﺃﻭ ﺧﻄﺘﻬﺎ ﺃﻭ ﻣﺮﺗﺒﲔ ﺍﻷﻣﻮﺭ ﺍﳌﺪﺭﺳﻴﺔ ﻣﺘﻤﺘﻌﲔ ﺑﺎﻟﻜﻼﻡ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ ،ﻭﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺃﻥ ﻣﻌﻈﻤﻬﻢ ﻣﻦ ﺧﺮﳚﻲ ﻭ ﺧﺮﳚﺎﺕ ﺍﳉﺎﻣﻌﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻹﺳﻼﻣﻴﺔ ،ﻭﻟﺪﻳﻬﻢ ﻣﻘﺪﺭﺓ ﰲ ﺍﻟﺘﺤﺪﺙ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ،ﻓﺈﱐ ﺃﺭﻯ ﺃﻢ ﱂ ﳝﺎﺭﺳﻮﻫﺎ ﻛﻤﺎ ﻳﻨﺒﻐﻲ ،ﻭﺇﳕﺎ ﺍﺳﺘﺨﺪﻣﻮﻫﺎ ﰲ ﺇﻃﺎﺭ ﳏﺪﻭﺩ ﻟﻠﻐﺎﻳﺔ ،ﳑﺎ ﻳﺆﺩﻱ ﺇﱃ ﻫﺠﺮ ﻫﺬﻩ ﺍﻟﻠﻐﺔ ،ﻟﻐﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﻣﻦ ﺍﳌﺆﻣﻨﲔ ﺎ ،ﻓﺄﺻﺒﺤﺖ ﻟﻐﺔ ﻳﺘﺤﺪﺛﻮﻥ ﺎ ﰲ ﻣﻨﺎﺳﺒﺎﺕ ﻣﻌﻴﻨﺔ ،ﻳﻘﺮﺅﻭﺎ ﰲ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺪﻋﺎﺀ ﻓﻘﻂ ،ﻭﻛﺎﻥ ﺑﺈﻣﻜﺎﻢ ﺃﻥ ﻳﺘﻌﺎﻣﻠﻮﺍ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ ﻣﻦ ﺟﻬﺔ ،ﻭﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﺍﻟﺘﻼﻣﻴﺬ ﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ ،ﻣﺴﺘﺨﺪﻣﲔ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻋﺘﺰﺍﺯﺍ ﻭﺗﺪﺭﻳﺒﺎ ،ﻏﲑ ﺃﻥ ﺍﻟﻮﺍﻗﻊ ﺟﻌﻠﻬﻢ ﻳﻨﺼﺮﻓﻮﻥ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﻷﺣﻴﺎﻥ ﻋﻦ ﺍﻻﻫﺘﻤﺎﻡ ﺎ ،ﻓﻀﻼ ﻋﻦ ﻛﻮﻥ ﺍﻟﺒﻴﺌﺔ ﱂ ﺗﺴﺎﻋﺪﻫﻢ ﻋﻠﻰ ﺫﻟﻚ ) ﻣﻘﺎﺑﻠﺔ ﻣﻊ ﺍﻷﺳﺘﺎﺫ ﻋﺒﺪ ﺍﳌﻨﺎﻥ ﺣﺎﺟﻲ ﲪﺰﺓ ،ﺍﳌﺪﺭﺳﺔ ﺍﻟﺮﲪﺎﻧﻴﺔ ﺑﺮﺃﻭﻝ ،ﺍﻟﺴﺎﻋﺔ/19 ،11.00 : .(2008 /7
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วารสาร อัล-นูร บัณฑิตวิทยาลัย
ﻟﻮ ﺍﻓﺘﺮﺿﻨﺎ ﺃﻢ ﻳﺴﺘﺨﺪﻣﻮﻥ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﻛﻼﻣﻬﻢ ﻭﺗﻌﺎﻣﻠﻬﻢ ﻭﻟﻮ ﺑﻘﺪﺭ ﻳﺴﲑ ،ﻟﻜﺎﻥ ﻫﺬﺍ ﻗﺪﻭﺓ ﺣﺴﻨﺔ ﻭﳕﻮﺩﺟﺎ ﺣﻴﺎ ﻟﺘﻼﻣﻴﺬﻢ ﺍﻟﺬﻳﻦ ﳛﺮﺻﻮﻥ ﻋﻠﻰ ﺍﻟﺘﺤﺪﺙ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﻳﻐﲑﻭﻥ ﺎ. .6ﺍﻟﻜﻠﻤﺔ ﺍﻟﻘﺼﲑﺓ ﺃﻣﺎﻡ ﺍﻟﺼﻒ ﺍﻟﺼﺒﺎﺣﻲ ﺗﻠﻘﻰ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻘﺼﲑﺓ ﺃﻭ ﺍﻟﻨﺼﻴﺤﺔ ﻟﻠﻄﻠﺒﺔ ﺃﻣﺎﻡ ﺍﻟﺼﻒ ﺍﻟﺼﺒﺎﺣﻲ ﻗﺒﻞ ﺩﺧﻮﳍﻢ ﺍﻟﻔﺼﻮﻝ ﺍﻟﺪﺭﺍﺳﻴﺔ ﺑﺎﻟﻠﻐﺎﺕ ﺍﳌﺘﻌﺪﺩﺓ ،ﻭﻟﻠﻌﺮﺑﻴﺔ ﺣﻆ ﰲ ﺫﻟﻚ ،ﺣﻴﺚ ﺗﻠﻘﻰ ﺎ ﻣﺮﺓ ﺃﻭ ﻣﺮﺗﲔ ﰲ ﺍﻷﺳﺒﻮﻉ ﻋﻠﻰ ﺍﻷﻗﻞ ﰲ ﺣﺪﻭﺩ ﻧﺼﻒ ﺳﺎﻋﺔ )ﻣﻘﺎﺑﻠﺔ ﻣﻊ ﺍﻷﺳﺘﺎﺫ ﻋﺒﺪ ﺍﳌﻨﺎﻥ ﺣﺎﺟﻲ ﲪﺰﺓ ،ﺍﳌﺪﺭﺳﺔ ﺍﻟﺮﲪﺎﻧﻴﺔ ﺑﺮﺃﻭﻝ، ﺍﻟﺴﺎﻋﺔ.(2008 /7 /19 ،11.00 : .7ﺍﻷﻭﺭﺍﺩ ﺍﳌﺄﺛﻮﺭﺓ ﻋﻘﺐ ﺍﻟﺼﻠﻮﺍﺕ ﺍﳋﻤﺲ ﻭﰲ ﻓﺘﺮﰐ ﺍﻟﺼﺒﺎﺣﻴﺔ ﻭﺍﳌﺴﺎﺋﻴﺔ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﳌﺘﻌﺎﺭﻑ ﻋﻠﻴﻬﺎ ﰲ ﺍﳌﺪﺭﺳﺔ ﺍﻟﺮﲪﺎﻧﻴﺔ ﺍﻻﻟﺘﺰﺍﻡ ﺑﺎﻷﻭﺭﺍﺩ ﺍﳌﺄﺛﻮﺭﺓ ﻋﻘﺐ ﻛﻞ ﺻﻼﺓ ﻣﻜﺘﻮﺑﺔ ،ﻭﰲ ﻛﻞ ﺻﺒﺎﺡ ﻭﻣﺴﺎﺀ ،ﳌﺎ ﳍﺎ ﻣﻦ ﻓﻀﻞ ﻛﺒﲑ ﻋﻨﺪ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻭﺣﻔﻈﻬﻢ ﻣﻦ ﻣﻜﺮﻭﻩ، ﻓﻬﻲ ﻋﺒﺎﺭﺓ ﻋﻦ ﺍﻷﺩﻛﺎﺭ ﺍﻟﻨﺒﻮﻳﺔ ،ﻭﻛﺎﻥ ﺍﻷﺳﺎﺗﺬ ﺓ ﻭﺍﻟﺘﻼﻣﻴﺬ ﳛﻔﻈﻮﺎ ﻋﻦ ﻇﻬﺮ ﻗﻠﺐ ،ﻓﻜﺎﻧﺖ ﻗﺪ ﺃﺳﻬﻤﺖ ﰲ ﺣﻴﺎﺓ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻟﺪﻳﻬﻢ ﻭﺃﺻﺒﺤﺖ ﺩﻳﻨﺎﻣﻴﻜﻴﺔ ﺑﲔ ﺃﺣﻀﺎﻢ ) ﻣﻘﺎﺑﻠﺔ ﻣﻊ ﺍﻷﺳﺘﺎﺫ ﺇﲰﺎﻋﻴﻞ ﺑﺎﻫﻲﺀ؛ ﺍﻷﺳﺘﺎﺫ ﺭﻣﻠﻲ ﺻﺎﱀ ،ﻣﺴﺠﺪ ﻋﺒﺎﺩ ﺍﻟﺮﲪﻦ ﺑﺮﺃﻭﻝ ،ﺍﻟﺴﺎﻋﺔ .(2008 /7 /19 :14.00 .8ﺍﻹﻋﻼﻧﺎﺕ ﻭﺍﻟﻼﻓﺘﺎﺕ ﻭﺍﻟﻠﻮﺣﺎﺕ ﻭﱂ ﺗﺄﺧﺪ ﺍﻹﻋﻼﻧﺎﺕ ﻭﺍﻟﻼﻓﺘﺎﺕ ﻭﺍﻟﻠﻮﺣﺎﺕ ﻣﺴﺎﺣﺔ ﻭﺍﺳﻌﺔ ﰲ ﺍﳌﺪﺭﺳﺔ ﺍﻟﺮﲪﺎﻧﻴﺔ ،ﻭﱂ ﺗﻠﻌﺐ ﺩﻭﺭﺍ ﺑﺎﺭﺯﺍ ﰲ ﺩﻓﻊ ﺍﳌﻨﺘﺴﺒﲔ ﻟﻠﺮﲪﺎﻧﻴﺔ ﺃﺳﺎﺗﺬ ﺓ ﻭﻃﻠﺒﺔ ،ﺇﻻ ﺑﻘﺪﺭ ﻳﺴﲑ ،ﳝﻜﻦ ﻣﻼﺣﻈﺘﻬﺎ ﰲ ﺍﻟﺒﺎﺏ ﺍﻟﺮﺋﻴﺴﻲ ﻟﻠﻤﺪﺭﺳﺔ ،ﺣﻴﺚ ﺗﻜﺘﺐ ﰲ ﺍﻟﻠﻮﺣﺔ :ﺍﳌﺪﺭﺳﺔ ﺍﻟﺮﲪﺎﻧﻴﺔ ،ﻭﻭﺻﺎﻳﺎ ﺍﳌﺆﺳﺲ ﰲ ﺍﻟﻠﻮﺣﺔ ﺍﳌﺨﺼﺼﺔ ،ﻭﰲ ﻣﺴﺠﺪ ﻋﺒﺎﺩ ﺍﻟﺮﲪﻦ ﻭﲨﻌﻴﺔ ﺑﻨﺎﺀ ﺍﻟﺘﻌﺎﻭﻧﻴﺔ ﺍﶈﺪﻭﺩﺓ ﻭﺍﻟﻐﺮﻑ ﺍﻹﺩﺍﺭﻳﺔ ﻭﺑﻌﺾ ﺍﻟﻔﺼﻮﻝ ﺍﻟﺪﺭﺍﺳﻴﺔ ﻭﺳﻜﻦ ﺍﻟﺘﻼﻣﻴﺬ ﻭﺍﻟﺘﻠﻤﻴﺪﺍﺕ ﻭﻏﲑﻫﺎ ﳑﺎ ﻟﻪ ﻋﻼﻗﺔ ﺑﺎﳌﺪﺭﺳﺔ ،ﻛﻤﺎ ﳝﻜﻦ ﻣﻼﺣﻈﺘﻬﺎ ﺃﻳﻀﺎ ﰲ ﺍﳌﻨﺎﺳﺒﺎﺕ ﺍﳋﺎﺻﺔ ﻟﻠﻤﺪﺭﺳﺔ ﻣﻦ ﺍﻷﻧﺸﻄﺔ ﺍﻟﻄﻼﺑﻴﺔ ﻭﻏﲑﻫﺎ. .9ﺍﻹﻋﻼﻧﺎﺕ ﻋﱪ ﺍﳌﻜﱪ ﺍﻟﺼﻮﰐ ﳑﺎ ﻳﺸﺠﻊ ﺍﻟﺘﻼﻣﻴﺬ ﻋﻠﻰ ﺍﻟﺸﺠﺎﻋﺔ ﻭﺍﳌﻬﺎﺭﺓ ﺍﻟﻜﻼﻣﻴﺔ ﺗﺪﺭﻳﺒﻬﻢ ﻟﻠﻜﻼﻡ ﺃﻣﺎﻡ ﺃﺳﺎﺗﺬﻢ ﻭﺇﺧﻮﺍﻢ ﺍﻟﺘﻼﻣﻴﺬ ،ﻭﻗﺪ ﺍﻛﺘﺴﺐ ﻛﺜﲑ ﻣﻨﻬﻢ ﺍﻟﻘﺪﺭﺓ ﺍﻟﻜﻼﻣﻴﺔ ﻋﱪ ﻫﺬﻩ ﺍﻟﻮﺳﻴﻠﺔ ،ﻓﻜﺎﻥ ﻣﻦ ﺍﳌﻤﻜﻦ ﻟﺘﻼﻣﻴﺬ ﺍﻟﺮﲪﺎﻧﻴﺔ ﺃﻥ ﳝﺎﺭﺳﻮﺍ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻋﱪ ﺟﻬﺎﺯ ﺍﳌﻜﱪ ﺍﻟﺼﻮﰐ ،ﻓﻼ ﺣﻴﺎﺓ ﻟﻠﻐﺔ ﻣﻦ ﺍﻟﻠﻐﺎﺕ ﺇﻻ ﲟﻤﺎﺭﺳﺘﻬﺎ ،ﻏﲑ ﺃﻥ ﺍﳌﻼﺣﻆ ﺃﻥ ﺍﻹﻋﻼﻧﺎﺕ ﻋﱪ ﻫﺬﺍ ﺍﳉﻬﺎﺯ ﺿﻌﻴﻒ ﺟﺪﺍ ،ﳌﺎ ﻟﻪ ﻣﻦ ﺍﻟﺘﺮﻛﻴﺰ ﻋﻠﻰ ﺍﻟﻔﻬﻢ ،ﻭﻻ ﻳﻜﻮﻥ ﺫﻟﻚ ﺇﻻ ﺑﺎﻟﻠﻐﺔ ﺍﳌﻼﻳﻮﻳﺔ ﻭﺍﻟﺘﺎﻳﻼﻧﺪﻳﺔ )ﻣﻘﺎﺑﻠﺔ ﻣﻊ ﺍﻷﺳﺘﺎﺫ ﻋﺒﺪ ﺍﳌﻨﺎﻥ ﺣﺎﺟﻲ ﲪﺰﺓ، ﺍﳌﺪﺭﺳﺔ ﺍﻟﺮﲪﺎﻧﻴﺔ ﺑﺮﺃﻭﻝ ،ﺍﻟﺴﺎﻋﺔ.(2008 /7 /19 ،11.00 :
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วารสาร อัล-นูร บัณฑิตวิทยาลัย
ﺍﻟﺘﻮﺻﻴﺎﺕ ﻭﺍﳌﻘﺘﺮﺣﺎﺕ: ﺑﻌﺪ ﲨﻊ ﺍﳌﻌﻠﻮﻣﺎﺕ ﺍﻟﱵ ﺗﺘﻌﻠﻖ ﺑﺎﺳﺘﺨﺪﺍﻡ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﺍﳌﺪﺭﺳﺔ ﺍﻟﺮﲪﺎﻧﻴﺔ ﻭﺩﺭﺍﺳﺘﻬﺎ ﺃﻭﺩ ﺃﻥ ﺃﻗﺘﺮﺡ ﺑﻌﺾ ﺍﻷﻣﻮﺭ ﻋﻠﹼﻬﺎ ﺗﻔﻴﺪ ﺍﳉﻤﻴﻊ ﳑﻦ ﻛﺎﻧﺖ ﳍﻢ ﻏﲑﺓ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ،ﻭﳝﻜﻦ ﺗﻠﺨﻴﺼﻬﺎ ﻓﻴﻤﺎ ﻳﺄﰐ: .1ﳚﺐ ﺇﻋﺎﺩﺓ ﺍﻟﻨﻈﺮ ﰲ ﺍﳌﻨﻬﺞ ﺍﻟﺪﺭﺍﺳﻲ ﻭﻭﺿﻌﻪ ﻣﻦ ﺟﺪﻳﺪ ﻟﲑﺍﻋﻲ ﻣﺴﺘﻮﻯ ﺍﻟﺘﻼﻣﻴﺬ ﻭﻣﺘﻄﻠﺒﺎﺗﻪ ،ﺑﺘﻜﻮﻳﻦ ﳉﻨﺔ ﻣﺘﺨﺼﺼﺔ ﰲ ﳎﺎﻝ ﺍﻟﺘﺮﺑﻴﺔ ﻭﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ .2ﳚﺐ ﺇﺳﻨﺎﺩ ﺍﳌﻮﺍﺩ ﳌﺘﺨﺼﺼﻴﻬﺎ ،ﻭﻻ ﻳﻨﺒﻐﻲ ﺗﻮﺯﻳﻌﻬﺎ ﺗﻮﺯﻳﻌﺎ ﻋﺸﻮﺍﺋﻴﺎ .3ﳚﺐ ﺗﻜﺜﻴﻒ ﺍﻟﺪﻭﺭﺍﺕ ﺍﻟﺘﺪﺭﻳﺒﻴﺔ ﻟﻸﺳﺎﺗﺬﺓ ،ﻭﺧﺎﺻﺔ ﻗﺒﻞ ﻣﺒﺎﺷﺮﺓ ﺍﻟﻌﻤﻞ ،ﻓﻌﻤﻠﻴﺔ ﺍﻟﺘﻌﻠﻴﻢ ﻓﻦ ﳛﺘﺎﺝ ﺇﱃ ﺍﻟﺘﺪﺭﻳﺐ .4ﳚﺐ ﺍﻻﺳﺘﻌﺎﻧﺔ ﺑﻮﺳﺎﺋﻞ ﺍﻟﺘﻌﻠﻴﻢ ﺍﳌﻘﻨﻌﺔ ﻭﺍﳉﺪﺍﺑﺔ ،ﻏﺮﺳﺎ ﰲ ﻧﻔﻮﺱ ﺍﻟﺘﻼﻣﻴﺬ ﺣﺐ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺇﺑﻌﺎﺩﺍ ﻋﻦ ﺍﳌﻠﻞ .5ﳚﺐ ﺗﻜﻮﻳﻦ ﺍﳌﻜﻮﻧﲔ ﰲ ﳎﺎﻝ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﻣﺮﻛﺰ ﺗﺮﺑﻮﻳﺔ ﻣﺘﺨﺼﺼﺔ .6ﳚﺐ ﺍﺳﺘﻘﺪﺍﻡ ﺍﳌﺪﺭﺳﲔ ﺍﻟﻌﺮﺏ ﺍﳌﺘﺨﺼﺼﲔ ﰲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﰲ ﺗﻌﻠﻴﻤﻬﺎ ﻟﻐﲑ ﺍﻟﻨﺎﻃﻘﲔ ﺎ. .7ﳚﺐ ﺍﻟﺘﻔﻜﲑ ﰲ ﺗﻌﻴﲔ ﺍﳌﻮﺟﻪ ﺍﳌﺘﻤ ﹼﻜﻦ ﺍﳋﺒﲑ ﰲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﺍﳌﺪﺭﺳﺔ ،ﺣﱴ ﺗﺴﲑ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﺍﲡﺎﻩ ﺻﺤﻴﺢ ﻭﺑﺄﺳﺮﻉ ﻣﺎ ﳝﻜﻦ. .8ﳚﺐ ﺍﻟﺘﻔﻜﲑ ﻛﺬﻟﻚ ﰲ ﻋﻘﺪ ﺍﻟﺪﺭﻭﺱ ﺍﻹﺿﺎﻓﻴﺔ ،ﻭﺧﺎﺻﺔ ﰲ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻌﺮﺑﻴﺔ ،ﻟﻀﻌﻒ ﺍﻟﺘﻼﻣﻴﺬ ﻓﻴﻬﺎ .9ﳚﺐ ﺍﻟﺴﻌﻲ ﻟﺘﻘﻠﻴﻞ ﻋﺪﺩ ﺍﻟﺘﻼﻣﻴﺬ ،ﺣﻴﺚ ﻛﺎﻥ ﺍﻟﻌﺪﺩ ﰲ ﺍﻟﻔﺼﻞ ﺍﻟﻮﺍﺣﺪ ﻳﺘﺮﺍﻭﺡ ﻣﺎ ﺑﲔ 30– 20ﻋﻠﻰ ﺍﳊﺪ ﺍﻷﻗﺼﻰ ﺧﺎﲤﺔ: ﲤﺘﺎﺯ ﺍﻟﻌﺮﺑﻴﺔ ﻋﻦ ﻏﲑﻫﺎ ﲞﺼﺎﺋﺺ ﻣﺘﻌﺪﺩﺓ ،ﻭﻷﳘﻴﺘﻬﺎ ﻗﺪ ﻧﺰﻝ ﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﻓﺒﺪﺃ ﺍﳌﺴﻠﻤﻮﻥ ﰲ ﻛﻞ ﻣﻜﺎﻥ ﻳﻬﺘﻤﻮﻥ ﺎ ،ﻳﻘﺒﻠﻮﻥ ﻋﻠﻴﻬﺎ ﺑﺎﻟﺘﻌﻠﻢ ﻭﺍﻟﺘﻌﻠﻴﻢ ﻭﺍﻟﺘﺄﻟﻴﻒ ،ﻓﺎﻧﺘﺸﺮﺕ ﺑﻴﻨﻬﻢ ،ﻭﲟﺎ ﺃﺎ ﺃﺩﺍﺓ ﺍﻟﺘﻮﺍﺻﻞ ﺑﲔ ﺍﻷﻓﺮﺍﺩ ﳚﺐ ﺃﻥ ﻧﺘﻌﻠﻤﻬﺎ ﺣﺴﺐ ﺍﳌﻬﺎﺭﺍﺕ ﺍﻟﻠﻐﻮﻳﺔ ﺍﻷﺭﺑﻊ ،ﻣﺴﺘﻌﻴﻨﲔ ﺑﻮﺳﺎﺋﻞ ﺍﻟﺘﻌﻠﻴﻢ ﺍﳌﻘﻨﻌﺔ ،ﻭﻣﻌﺪﻳﻦ ﺍﳌﻨﻬﺞ ﺍﻟﻮﺍﺿﺢ ﰲ ﺗﻌﻠﻴﻢ ﺍﻟﻌﺮﺑﻴﺔ ﺑﺈﺷﺮﺍﻑ ﺍﳌﺘﺨﺼﺼﲔ ﰲ ﳎﺎﻝ ﺍﻟﺘﺮﺑﻴﺔ ﻭﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ .ﻭﺇﻥ ﺑﻌﺾ ﺍﳌﺪﺍﺭﺱ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻷﻫﻠﻴﺔ ﰲ ﺟﻨﻮﺏ ﺗﺎﻳﻼﻧﺪ ﻣﺎ ﺯﺍﻟﺖ ﺗﻌﺎﱐ ﻣﻦ ﻧﻘﺺ ﺍﳋﱪﺓ ﺍﳌﻨﻬﺠﻴﺔ ﻭﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻓﻴﺠﺐ ﺇﺟﺮﺍﺀ ﺍﻹﺻﻼﺡ ﺍﻟﺘﻌﻠﻴﻤﻲ ﳍﺎ ﻟﺘﻜﻮﻥ ﻟﻐﺔ ﻣﺮﻏﻮﺑﺔ ﻟﺪﻯ ﺍﳌﺴﻠﻤﲔ ﻳﺪﺭﺳﻮﺎ ﺑﻜﻞ ﺣﺐ ﻭﺍﻋﺘﺰﺍﺯ ﻭﺑﺄﻗﺼﺮ ﻭﻗﺖ ﻭﺃﻗﻞ ﺟﻬﺪ ،ﻭﺍﷲ ﺃﻋﻠﻢ.
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วารสาร อัล-นูร บัณฑิตวิทยาลัย
ﺍﳌﺼﺎﺩﺭ ﻭﺍﳌﺮﺍﺟﻊ ﺃﻭﻻ :ﺍﳌﺆﻟﻔﺎﺕ: ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺑﻮﺭﺍﻭﻱ ،ﻋﺎﺩﻝ .2007 .ﲡﺮﺑﺔ ﺍﳌﻨﻈﻤﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻟﻠﺘﺮﺑﻴﺔ ﻭﺍﻟﻌﻠﻮﻡ ﻭﺍﻟﺜﻘﺎﻓﺔ -ﺇﻳﺴﻴﺴﻜﻮ – ﰲ ﳎﺎﻟﻨﺸﺮ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ )ﻣﻘﺎﻟﺔ ﻋﻠﻤﻴﺔ( .ﳎﻠﺔ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻌﻠﻴﺎ ﲜﺎﻣﻌﺔ ﺟﺎﻻ ﺍﻹﺳﻼﻣﻴﺔ. ﻃﻌﻴﻤﺔ ،ﺃﲪﺪ ﺭﺷﺪﻱ )ﺩ( .2007 .ﺍﻷﺳﺲ ﺍﳌﻨﻬﺠﻴﺔ ﻟﱪﺍﻣﺞ ﺗﻌﻠﻴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻟﻠﻨﺎﻃﻘﲔ ﺑﻐﲑﻫﺎ ﰲ ﻣﻨﺎﻃﻖ ﺍﻷﻗﻠﻴﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ )ﻣﻘﺎﻟﺔ ﻋﻠﻤﻴﺔ ﻗﺪﻣﺖ ﰲ ﺍﳌﻠﺘﻘﻰ ﺍﻹﻗﻠﻴﻤﻲ ﻟﺘﺤﺪﻳﺚ ﻃﺮﻕ ﺗﺪﺭﻳﺲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻟﻸﻗﻠﻴﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺩﻭﻝ ﻣﺎ ﻭﺭﺍﺀ ﺮ ﻣﻴﻜﻨﺞ – ﺗﺎﻳﻼﻧﺪ(. ﻃﻌﻴﻤﺔ ،ﺃﲪﺪ ﺭﺷﺪﻱ ) ﺩ( & ﺍﻟﻨﺎﻗﺔ ،ﳏﻤﻮﺩ ﻛﺎﻣﻞ ) ﺩ( .2006 .ﺗﻌﻠﻴﻢ ﺍﻟﻠﻐﺔ ﺍﺗﺼﺎ ﻟﻴﺎ ﺑﲔ ﺍﳌﻨﺎﻫﺞ ﻭﺍﻻﺳﺘﺮﺍﺗﻴﺠﻴﺎﺕ .ﺍﻟﺮﺑﺎﻁ :ﺍﳌﻨﻈﻤﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻟﻠﺘﺮﺑﻴﺔ ﻭﺍﻟﻌﻠﻮﻡ ﻭﺍﻟﺜﻘﺎﻓﺔ – ﺍﻹﻳﺴﻴﺴﻜﻮ. ﺍﻟﻨﺎﻗﺔ ،ﳏﻤﻮﺩ ﻛﺎﻣﻞ ) ﺩ( & ﻃﻌﻴﻤﺔ ،ﺃﲪﺪ ﺭﺷﺪﻱ ) ﺩ( .2003 .ﻃﺮﺍﺋﻖ ﺗﺪﺭﻳﺲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻟﻐﲑﺍﻟﻨﺎﻃﻘﲔ ﺎ .ﺍﻟﺮﺑﺎﻁ :ﺍﳌﻨﻈﻤﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻟﻠﺘﺮﺑﻴﺔ ﻭﺍﻟﻌﻠﻮﻡ ﻭﺍﻟﺜﻘﺎﻓﺔ – ﺍﻹﻳﺴﻴﺴﻜﻮ. ﺩﻟﻴﻞ ﺍﳌﺪﺭﺳﺔ ﺍﻟﺮﲪﺎﻧﻴﺔ .2008 ،ﻗﺴﻢ ﺍﻟﺘﻌﻠﻴﻢ. ﺛﺎﻧﻴﺎ :ﺍﳌﻘﺎﺑﻼﺕ ﺍﻟﺸﺨﺼﻴﺔ: ﻣﻘﺎﺑﻠﺔ ﻣﻊ ﺍﻷﺳﺘﺎﺫ ﺇﲰﺎﻋﻴﻞ ﺑﺎﻫﻲﺀ ،ﻣﺴﺠﺪ ﻋﺒﺎﺩ ﺍﻟﺮﲪﻦ ﺑﺮﺃﻭﻝ ،ﺍﻟﺴﺎﻋﺔ 2008 /7 /19 :14.00 ﻣﻘﺎﺑﻠﺔ ﻣﻊ ﺍﻷﺳﺘﺎﺫ ﺭﻣﻠﻲ ﺻﺎﱀ ،ﻣﺴﺠﺪ ﻋﺒﺎﺩ ﺍﻟﺮﲪﻦ ﺑﺮﺃﻭﻝ ،ﺍﻟﺴﺎﻋﺔ 2008 /7 /19 :14.00 ﻣﻘﺎﺑﻠﺔ ﻣﻊ ﺍﻷﺳﺘﺎﺫ ﻋﺒﺪ ﺍﳌﻨﺎﻥ ﺣﺎﺟﻲ ﲨﺰﺓ ،ﺍﳌﺪﺭﺳﺔ ﺍﻟﺮﲪﺎﻧﻴﺔ ،ﺍﻟﺴﺎﻋﺔ2008 /7 /19 ،11.00 : ﻣﻘﺎﺑﻠﺔ ﻣﻊ ﺍﻷﺳﺘﺎﺫ ﻣﻬﺪﻱ ﺩﺭﺍﻣﻲ ،ﻣﺴﺤﺪ ﻋﺒﺎﺩ ﺍﻟﺮﲪﻦ ،ﺍﻟﺴﺎﻋﺔ2008 /7 /19 :14.00 : ﻣﻘﺎﺑﻠﺔ ﻣﻊ ﺍﻟﺪﻛﺘﻮﺭ ﺇﲰﺎﻋﻴﻞ ﻟﻄﻔﻲ ﺟﺎﻓﺎﻛﻴﺎ ،ﻣﻜﺘﺒﻪ ﲜﺎﻣﻌﺔ ﺟﺎﻻ ﺍﻹﺳﻼﻣﻴﺔ ،ﺍﻟﺴﺎﻋﺔ 2008 /7 /20 ،11.30 ﻣﻘﺎﺑﻠﺔ ﻣﻊ ﺍﻟﺸﻴﺦ ﺍﳊﺎ ﺝ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﻄﻴﻒ ﺍﻟﻔﻮﺳﺘﺎﱐ ،ﻣﺴﺠﺪ ﻋﺒﺎﺩ ﺍﻟﺮﲪﻦ ،ﺑﺮﺃﻭﻝ. ﺍﻟﺴﺎﻋﺔ ﺍﻟﻮﺍﺣﺪﺓ ﻇﻬﺮﺍ.2008 /7 /19 .
วารสาร อัล-นูร บัณฑิตวิทยาลัย
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ﻭﺳﺎﺋﻞ ﺗﻘﻮﱘ ﺍﻷﺧﻼﻕ ∗
ﺇﻟﻴﺎﺱ ﺑﻦ ﺣﺴﻦ ﺍﻟﺼﺪﻳﻘﻲ ﺍﻟﻔﻄﺎﱐ
ﺍﳌﻠﺨﺺ ﺪﻑ ﻫﺬﻩ ﺍﳌﻘﺎﻟﺔ ﺇﱃ ﺗﻮﺿﻴﺢ ﺍﻹﺷﻜﺎﻝ ﺍﻟﺬﻱ ﻳﺮﺩ ﰲ ﺃﺫﻫﺎﻥ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺧﺎﺻﺔ ﻭﺃﺫﻫﺎﻥ ﺍﻟﻌﺎﱂ ﺑﺸﺄﻥ ﺍﻷﺧﻼﻕ ﻭﺍﻟﻄﺒﺎﻉ " ﻫﻞ ﻫﻲ ﻓﻄﺮﻳﺔ ﻻ ﺗﺘﻐﲑ ﺃﻡ ﺗﺘﻐﲑ ﻭﻫﻞ ﺗﺘﺄﺛﺮ ﲝﺴﺐ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺪﺍﺧﻠﺔ ﻌﺖ ﻓﻴﻬﺎﺟﻤ ، ﺳﻠﻚ ﺍﻟﻜﺎﺗﺐ ﰲ ﻣﻘﺎﻟﺘﻪ ﺍﳌﻨﻬﺞ ﺍﳌﻜﺘﱯ ﺃﻭ ﺍﻟﻨﻈﺮﻱ."ﺎ ﻭﺗﻘﻮﳝﻬﺎﻋﻠﻴﻬﺎ؟ ﻭﻛﻴﻔﻴﺔ ﺍﻛﺘﺴﺎ ،ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ ﺍﻟﱵ ﺗﺘﺤﺪﺙ ﻋﻦ ﺍﻷﺧﻼﻕ ﻭﻛﺬﻟﻚ ﺍﺳﺘﺪﻝ ﺑﻜﻼﻡ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻕ ﺇﱃ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﻷﺧﻼﻕ ﺍﻟﻔﻄﺮﻳﺔﻓﺒﺪﺃ ﺍﻟﻜﺎﺗﺐ ﻓﻴﻪ ﺑﺘﻌﺮﻳﻒ ﻟﻐﻮﻱ ﻭﺍﺻﻄﻼﺣﻲ ﻟﻸﺧﻼﻕ ﰒ ﺗﺘﻄﺮ .ﻭﺍﳌﻜﺘﺴﺒﺔ ﻭﻛﻴﻔﻴﺔ ﺗﻐﻴﲑﻫﺎ ﻓﺎﻟﻨﻔﺲ ﻛﺎﻟﻄﻔﻞ ﺇﻥ ﺗﺮﻛﺘﻪ،ﻭﺃﻇﻬﺮﺕ ﻟﻨﺎ ﺍﻟﻨﺘﺎﺋﺞ ﻣﻦ ﺧﻼﻝ ﺍﻟﻌﺮﺽ ﺃﻥ ﺍﻷﺧﻼﻕ ﻗﺎﺑﻠﺔ ﻟﻠﺘﻐﲑ ﺇﺫ ﺃﻧﻨﺎ ﺇﺫﺍ ﻗﻠﻨﺎ ﺃﻥ ﺍﻷﺧﻼﻕ ﻭﺍﻟﻄﺒﺎﻉ ﻻ ﺗﺘﻐﲑ ﻟﻜﺎﻥ،ﻋﻠﻰ ﺍﻟﺮﺿﺎﻋﺔ ﺷﺐ ﻋﻠﻴﻬﺎ ﻭﺇﻥ ﺗﻔﻄﻤﻪ ﻳﻨﻔﻄﻢ ﺇﺫ ﻟﻮ ﻛﺎﻥ ﺍﻷﻣﺮ ﻛﺬﻟﻚ ﻟﺒﻄﻠﺖ ﺍﳌﻮﺍﻋﻆ ﻭﺍﻟﻮﺻﺎﻳﺎ ﻭﺍﻟﺘﺄﺩﻳﺒﺎﺕ ﺍﻟﱵ ﻭﺭﺩﺕ ﰲ ﺍﻟﻜﺘﺎﺏ،ﺍﻟﻘﻮﻝ ﺑﺎﻃﻼ ﻭﺧﲑ ﺩﻟﻴﻞ ﻋﻠﻰ ﺫﻟﻚ ﻣﺎﻛﺎﻥ ﻣﻦ ﺃﻣﺮ، ( (ﻕ ﺍﻟﺸﺮ ﻳﻮﻗﻪ ﻭﻣﻦ ﻳﺘﻮ،ﺮ ﺍﳋﲑ ) ) ﻳﻌﻄﻪ ﻓﻤﻦ ﻳﺘﺤ،ﻭﺍﻟﺴﻨﺔ ﻓﺒﻌﺪ ﺍﻟﺒﻌﺜﺔ،ﻢ ﺑﺎﻷﺩﺏ ﺍﻟﺮﺑﺎﱐﺍﻟﺼﺤﺎﺑﺔ ﻗﺒﻞ ﺍﻟﺒﻌﺜﺔ ﻭﺑﻌﺪﻫﺎ ﻣﻦ ﺍﳉﻔﻮﺓ ﺇﱃ ﺃﻥ ﺟﺎﺀ ﺍﻟﺮﺳﻮﻝ ﻓﺄﺩ . ﻢ ﻭﺃﺻﺒﺤﻮﺍ ﻣﺜﺎﻻ ﳛﺘﺬﻯ ﺑﻪﺧﺎﻟﻄﺖ ﺑﺸﺎﺷﺔ ﺍﻹﳝﺎﻥ ﻗﻠﻮ Abstract This monograph aims to explain the ethical and behavioral problem of Muslim and mankind in society that is whether it can be changed or not under the influence of time and environment around the society. The author have presented This monograph is descriptive presentation. The sources of data collection are Al-Quran, Hadiths or the saying and practices of Prophet Muhammad (SAW) and the concepts of Islamic scholars. The author has defined ethics both in the sense of language and academic aspect for more comprehension, including presented about ethics derived from man natural behavior, and experience of study exposed that ethics can be changed to the good one through application of Al-Quran and Hadiths. This study show that man before Islam and after Islam are different clearly, as from cruel be and unfair behavior to be good and humble man, when they studied Islamic ethics which will lead to peacefully and happy society. . ﺟﺎﻣﻌﺔ ﺟﺎﻻ ﺍﻹﺳﻼﻣﻴﺔ، ﻛﻠﻴﺔ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ، ﳏﺎﺿﺮ ﺑﻘﺴﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ،ﻣﺎﺟﺴﺘﲑ ﰲ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ
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วารสาร อัล-นูร บัณฑิตวิทยาลัย
ﺍﳌﻘﺪﻣﺔ ﺇﻥ ﺍﳊﻤﺪ ﷲ ﳓﻤﺪﻩ ﻭﻧﺴﺘﻌﻴﻨﻪ ﻭﻧﺴﺘﻐﻔﺮﻩ ﻭﻧﺴﺘﻬﺪﻳﻪ ﻭﻧﻌﻮﺫ ﺑﺎﷲ ﻣﻦ ﺷﺮﻭﺭ ﺃﻧﻔﺴﻨﺎ ﻭﻣﻦ ﺳﻴﺌﺎﺕ ﺃﻋﻤﺎﻟﻨﺎ ﻣﻦ ﻳﻬﺪﻩ ﺍﷲ ﻓﻼ ﻣﻀﻞ ﻟﻪ ﻭﻣﻦ ﻳﻀﻠﻞ ﻓﻼ ﻫﺎﺩﻱ ﻟﻪ ﻭﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ ،ﺍﻟﻘﺎﺋﻞ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻜﺮﱘ: { zÑ Ð Ï Î Í Ì ËÊ É È Ç Æ Å Ä Ã Â Á
)ﺳﻮﺭﺓ ﺍﻷﺣﺰﺍﺏ.(21 :33 ،
ﻭﺃﺷﻬﺪ ﺃﻥ ﳏﻤﺪﺍ ﻋﺒﺪﻩ ﻭﺭﺳﻮﻟﻪ ﺍﻟﺬﻱ ﺑﻠﹼﻎ ﺍﻟﺮﺳﺎﻟﺔ ﻭﻧﺼﺢ ﺍﻷﻣﺔ ﻭﺟﺎﻫﺪ ﰲ ﺍﷲ ﺣﻖ ﺟﻬﺎﺩﻩ، ﺃﺷﺮﻑ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺧﺎﰎ ﺍﳌﺮﺳﻠﲔ ﺍﻹﻣﺎﻡ ﺍﻟﻘﺎﺋﺪ ﺍﺎﻫﺪ ﺍﻷﺳﻮﺓ ﻭﺍﻟﻘﺪﻭﺓ ﺍﳊﺴﻨﺔ ﳌﻦ ﻛﺎﻥ ﻳﺮﺟﻮ ﺍﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ،ﻓﺼﻠﻰ ﺍﷲ ﻭﺳﻠﻢ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﺍﻷﻃﻬﺎﺭ ﻭﺻﺤﺎﺑﺘﻪ ﺍﻷﺧﻴﺎﺭ ﻭﺃﺗﺒﺎﻋﻪ ﺑﺈﺣﺴﺎ ﻥ ﺇﱃ ﻳﻮﻡ ﺍﻟﺪﻳﻦ. ﻓﺈﻥ ﺷﺄﻥ ﺍﻷﺧﻼﻕ ﻋﻈﻴﻢ ،ﻭﺇﻥ ﻣﱰﻟﺘﻬﺎ ﻟﻌﺎﻟﻴ ﹲﺔ ﰲ ﺍﻟﺪﻳﻦ ،ﻓﺎﻟ ﺪﻳ ﻦ ﻫﻮ ﺍﳋﻠﻖ ،ﻭﺃﻛﻤﻞ ﺍﳌﺆﻣﻨﲔ ﺕ ﺇﳝﺎﻧﹰﺎ ﺃﺣﺴﻨﻬﻢ ﺃﺧﻼﻗﺎﹰ ،ﻭﺃﺣﺴﻨﻬﻢ ﺃﺧﻼﻗﹰﺎ ﺃﻗﺮﻢ ﺇﱃ ﺍﻟﻨﱯ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﳎﻠﺴﺎﹰ ،ﻭﻟﻘـﺪ ﺗﻈـﺎﻫﺮ ﺖ ﰲ ﳏﺎﺳـﻦ ﺍﻷﺧـﻼﻕ، ﻀﺖ ،ﻭﺭﻏﺒـ ﻧﺼﻮﺹ ﺍﻟﺸﺮﻉ ﰲ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﻷﺧﻼﻕ ،ﻓﺤﹼﺜﺖ ،ﻭﺣ ﺖ ﻣﻦ ﻣﺴﺎﻭﺉ ﺍﻷﺧﻼﻕ ،ﺑﻞ ﹺﺇ ﹼﻥ ﺍﻟﺮﺳﻮﻝ ﺑﻴﻦ ﺃﻥ ﺍﻟﻐﺎﻳﺔ ﻣﻦ ﹺﺑ ﻌﹶﺜﺘ ﻪ ﺇﳕـﺎ ﻭﺣﺬﹼﺭﺕ ،ﻭﻧﻔﺮﺕ ،ﻭﺭﻫﺒ ﻫﻲ ﺇﲤﺎﻡ ﺻﺎﱀ ﺍﻷﺧﻼﻕ ،ﻗﺎﻝ : ﺇﻧﻤﺎ ﺑﻌﺜﺖ ُﻷﺗ ﻤﻢ ﺻﺎﱀ ﺍﻷﺧﻼﻕ )ﺍﺑﻦ ﺣﻨﺒﻞ1398 ،ﻫـ ،ﺝ381:،2؛ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﻷﺩﺏ ﺍﳌﻔـﺮﺩ، ﺩ.ﺕ273:؛ ﺍﳊﺎﻛﻢ ﰲ ﺍﳌﺴﺘﺪﺭﻙ ،ﺩ.ﺕ ﺝ .(613:،2 ﺑﻞ ﺇ ﹼﻥ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺍﺧﺘﻼﻑ ﻣﺸﺎﺭﻢ ﳛﺒﻮﻥ ﳏﺎﺳﻦ ﺍﻷﺧﻼﻕ ﻭﻳﺄﻟﻔﻮﻥ ﺃﻫﻠﻬﺎ ،ﻭﻳﺒﻐﻀﻮﻥ ﺖ ﺖ ﻣﻜﺎﻧﺔ ﺍﻷﺧﻼﻕ ﺍﻹﺳﻼﻣﻴﺔ ﺫ ﺭ ﻭﺗﻬﺎ ،ﻭﻭﺻﻠ ﻣﺴﺎﻭﺉ ﺍﻷﺧﻼﻕ ،ﻭﻳﻨﻔﺮﻭﻥ ﻣﻦ ﺃﻫﻠﻬﺎ .ﻭﻟﻘﺪ ﺑﻠﻐ ﻣﱰﻟﺘﻬﺎ ﺷ ﹾﺄ ﻭﻫﺎ ﻭﻏﺎﻳﺘﻬﺎ ﻳﻮﻡ ﺃﻥ ﺃﺧﱪ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﹺﺑ ﻌﺜﹶﺔ ﻧﺒﻴﻪ ﺍﳌﺼﻄﻔﻰ ﻭﺣﺒﻴﺒﻪ ﺍﺘﱮ ﻭﺍﳌﻘﺘﻔﻰ ،ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﻣﻬﻤﺘﻬﺎ ﺑﻌﺪ ﺗﻘﺮﻳﺮ ﺍﻟﻮﺣﺪﺍﻧﻴﺔ ﻭﺗﺮﺳﻴﺦ ﺍﳉﺬﻭﺭ ﺍﻹﳝﺎﻧﻴﺔ ﻫﻲ ﺍﻟﺘﺰﻛﻴﺔ ﺍﻟﺮﻭﺣﻴﺔ ﻭﺬﻳﺐ ﺍﻷﻧﻔﺲ ﺍﻟﺒﺸﺮﻳﺔ ،ﻭﺇﺻﻼﺡ ﺳﻠﻮﻙ ﺍﻹﻧﺴﺎﻧﻴﺔ ،ﻭﺫﻟﻚ ﻓﻴﻤﺎ ﲢﺪﺙ ﻋﻨﻪ ﻛﺘﺎﺑﻪ ﺍﻟﻜﺮﱘ ﰲ ﻏﲑ ﻣﺎ ﺁﻳ ﺔ ﻛﻘﻮﻟﻪ ﺟ ﱠﻞ ﺫﻛﺮﻩ : { § ¨ © ¶ µ ´ ³ ² ± ° ¯ ® ¬ « ª )ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ.(151 :2، ¸ z ¹ ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ:
{ ´ Å Ä Ã Â Á À ¿ ¾ ½ ¼ » º ¹ ¸ ¶ µ zÍ Ì Ë Ê É È Ç Æ
)ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ.(164 :3 ،
ﻭﳌﺎ ﻛﺎﻧﺖ ﻃﺒﻴﻌﺔ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﺍﳋﺎﲤﺔ ،ﻭﻫﺬﺍ ﺍﻟﺪﻳﻦ ﺍﳌﺮﺗﻀﻰ ﻛﺬﻟﻚ ،ﺗﻘﺘﻀﻰ ﺃﻥ ﻳﻜﻮﻥ ﱴ ﻳﻜﻮﻥ ﻣﻮﺍﺋﻤﹰﺎ ﳌﺎ ﺣﺎﻣﻠﻬﺎ ﻭﺍﳌﺒﻌﻮﺙ ﺎ ﻋﻠﻰ ﺃﻭﺝ ﺍﻟﻜﻤﺎﻝ ﺍﻷﺧﻼﻗﻲ ،ﻭﺃﻋﻈﻢ ﺍﳋﻠﻖ ﺍﻹﻧﺴﺎﱐ ،ﺣ ﺚ ﺑﻪ ،ﻭ ﻣﺒﻴﻨﹰﺎ ﻟﻪ ﺑﺴﻠﻮﻛﻪ ﻭﻗﻮﻟﻪ ﻭﺣﺎﻟﻪ . ﺑ ﻌ ﹶ ﻟﺬﺍ ﹸﻓ ﻄ ﺮ ﻫﺬﺍ ﺍﳌﺒﻌﻮﺙ ﺭﲪ ﹰﺔ ﻟﻠﻌﺎﳌﲔ ﻋﻠﻰ ﺗﻠﻚ ﺍﳊﺎﻝ ﻣﻦ ﺍﻟﺒﻠﻮﻍ ﰲ ﺃﻭﺝ ﺍﻟﻜﻤﺎﻝ ﺍﻷﺧﻼﻗﻲ، ﻭﻋﻈﻤﺔ ﺍﳋﻠﻖ ﺍﻹﻧﺴﺎﱐ .ﻓﻨﺸﺄ ﻋﻈﻴﻢ ﺍﳋﻠﻖ ﻛﺮﱘ ﺍﻟﺴﺠﺎﻳﺎ ،ﺯﻛ ﻲ ﺍﻟﺮﻭﺡ ،ﻋﺎﱄ ﺍﳍﻤﺔ ،ﺷﺮﻳﻒ
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วารสาร อัล-นูร บัณฑิตวิทยาลัย
ﺍﻟﻨﻔﺲ ،ﻃﺎﻫﺮ ﺍﻷﺭﺩﺍﻥ ﲪﻴﺪ ﺍﻟﺴﲑﺓ ،ﻧﻘﻲ ﺍﻟﺴﺮﻳﺮﺓ ،ﻣﺘﻮﻗﺪ ﺍﻟﺒﺼﲑﺓ ،ﺷﻐﻮﻓﹰﺎ ﲟﻌﺎﱄ ﺍﻷﻣﻮﺭ ﻭﻣﻜﺎﺭﻣﻬﺎ، ﻆ ﻟﻪ ﺯﻟﺔ ،ﻭﻻ ﻋﺜ ﺮ ﻋﻠﻰ ﻫﻔﻮ ﺓ ﺤ ﹶﻔ ﹾ ﺑﻌﻴﺪﹰﺍ ﻋﻦ ﺩﻧﺎﻳﺎ ﺍﻷﺧﻼﻕ ﻭﺳﻔﺎﺳﻔﻬﺎ ،ﱂ ﺗ ﻌﺮﻑ ﻟﻪ ﺻﺒﻮﺓ ،ﻭﱂ ﺗ ﻓﻜﺎﻥ ﻣﻌﺼﻮﻣﹰﺎ ﻣﻜﺮﻣﹰﺎ ﳏﻤﻮﺩﹰﺍ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ .ﻭﻗﺒﻞ ﺍﻟﺒﺪﺀ ﰲ ﺍﻟﻜﻼﻡ ﻋﻦ ﺍﳌﻮﺿﻮﻉ ﺍﳌﺬﻛﻮﺭ ﻧﻠﻘﻲ ﺍﻟﻀﻮﺀ ﻗﻠﻴﻼ ﻋﻠﻰ ﺗﻌﺮﻳﻒ ﺍﻷﺧﻼﻕ ﰲ ﺍﻟﻠﻐﺔ ﻭﺍﻻﺻﻄﻼﺡ. ﻣﻔﻬﻮﻡ ﺍﻷﺧﻼﻕ ﺍﻷﺧﻼﻕ ﰲ ﺍﻟﻠﻐﺔ :ﻓﺎﻷﺧﻼﻕ ﰲ ﺍﻟﻠﻐﺔ ﲨﻊ ﺧﻠﻖ ،ﺑﻀ ﻢ ﺍﳋﺎﺀ ﺍﳌﻌﺠﻤﺔ ،ﻭﺑﻀ ﻢ ﺍﻟﻼﹼﻡ ﻭﺑﺴﻜﻮﺎ .ﻭﺍﳋﹸﻠﻖ ﻳﻄﻠﻖ ﰲ ﺍﻟﻠﹼﻐﺔ ﻋﻠﻰ ﻣﻌﺎﻥ ﻫﻲ :ﺍﻟﺪﻳﻦ ،ﻭﺍﻟﻄﹼﺒﻊ ،ﻭﺍﻟﺴﺠﻴﺔ )ﺍﺑﻦ ﻣﻨﻈﻮﺭ، 1416ﻫـ ،ﺝ86:،10؛ ﺍﻟﻔﲑﻭﺯ ﺁﺑﺎﺩﻱ ،ﺩ.ﺕ ،ﺝ229:،3؛ ﺍﻟﺮﺍﺯﻱ1994-1414 ،ﻡ.(187: ، ﻗﺎﻝ ﺍﺑﻦ ﻓﺎﺭﺱ" :ﺍﳋﺎﺀ ﻭﺍﻟﻼﹼﻡ ﻭﺍﻟﻘﺎﻑ :ﺃﺻﻼﻥ؛ ﻳﺪ ﹼﻝ ﺃﺣﺪﳘﺎ ﻋﻠﻰ ﺗﻘﺪﻳﺮ ﺍﻟﺸﻲﺀ ﻭﺍﻵﺧﺮ ﻼ ﺳﺘﻪ ،ﺃﻣﺎ ﺍﻷﻭﻝ ﻓﻴﻘﺎﻝ ﻓﻴﻪ :ﺧﻠﻘﺖ ﺍﻷﺩﱘ ﻟﻠﺴﻘﺎﺀ ﺇﺫﺍ ﻗﺪﺭﺗﻪ ...ﻭﻣﻦ ﺫﻟﻚ :ﺍﳋﻠﻖ ﻭﻫﻲ ﻋﻠﻰ ﻣ ﹶ ﺍﻟﺴﺠﻴﺔ؛ ﻷﻥ ﺻﺎﺣﺒﻬﺎ ﻗﺪ ﹸﻗﺪﺭ ﻋﻠﻴﻪ ،ﻭﻓﻼﻥ ﺧﻠﻴﻖ ﺑﻜﺬﺍ ،ﻭﺃﺧﻠﻖ ﺑﻪ ،ﻭﻣﺎ ﺃﺧﻠﻘﻪ! ﺃﻱ ﻫﻮ ﳑﻦ ُﻳ ﹶﻘﺪﺭ ﻓﻴﻪ ﺫﻟﻚ ،ﺍﳋﻼﻕ :ﺍﻟﻨﺼﻴﺐ؛ ﻷﻧﻪ ﻗﺪ ﹸﻗﺪﺭ ﻟﻜﻞ ﺃﺣﺪ ﻧﺼﻴﺒﻪ .ﺃﻣﺎ ﺍﻷﺻﻞ ﺍﻟﺜﺎﱐ ﻓﻴﻘﺎﻝ ﻓﻴﻪ :ﺻﺨﺮﺓ ﺧﻠﻘﺎﺀ ﺃﻱ :ﻣﻠﺴﺎﺀ ...ﻭﻣﻦ ﻫﺬﺍ ﺍﻟﺒﺎﺏ :ﺃﺧﻠﻖ ﺍﻟﺸﻲﺀ ﻭﺧﻠﹶﻖ ﻭﺧﻠﻖ ﺇﺫﺍ ﺑﻠ ﻲ)"...ﺍﺑﻦ ﻓﺎﺭﺱ1411،ﻫـ،ﺝ214-213:،2؛ ﺍﻟﺮﺍﺯﻱ1994-1414 ،ﻡ.(187:، ﳋﻠﹸﻖ ﰲ ﳋﻠﹾﻖ ﻭﺍ ﹸ ﻗﺎﻝ ﺍﻟﺮﺍﻏﺐ ﺍﻷﺻﻔﻬﺎﱐ ﰲ "ﺍﳌﻔﺮﺩﺍﺕ"" :ﻭﺍﳋﻠﹾﻖ ﻳﻘﺎﻝ ﰲ ﻣﻌﲎ ﺍﳌﺨﻠﻮﻕ ،ﻭﺍ ﹶ ﳋﻠﹾﻖ ﺑﺎﳍﻴﺌﺎﺕ ﻭﺍﻷﺷﻜﺎﻝ ﺺ ﺍﹶ ﺍﻷﺻﻞ ﻭﺍﺣﺪ ،ﻛﺎﻟﺸﺮﺏ ،ﻭﺍﻟﺸﺮﺏ ،ﻭﺍﻟﺼﺮﻡ ،ﻭﺍﻟﺼﺮﻡ ،ﻟﻜﻦ ﺧ ﳋﻠﹸﻖ ﺑﺎﻟﻘﻮﻯ ﻭﺍﻟﺴﺠﺎﻳﺎ ﺍﳌﺪﺭﻛﺔ ﺑﺎﻟﺒﺼﲑﺓ" )ﺍﻷﺻﻔﻬﺎﱐ1381،ﻫـ.(158:، ﺺﺍ ﹸ ﻭﺍﻟﺼﻮﺭ ﺍﳌﺪﺭﻛﺔ ﺑﺎﻟﺒﺼﺮ ،ﻭﺧ ﺍﻟﺘﻌﺮﻳﻒ ﺍﻻﺻﻄﻼﺣﻲ :ﺃﻣﺎ ﺍﻟﺘﻌﺮﻳﻒ ﺍﻻﺻﻄﻼﺣﻲ ﻟﻸﺧﻼﻕ ﻓﻘﺪ ﻋﺮﻓﻪ ﺍﺑﻦ ﻣﺴﻜﻮﻳﻪ ﰲ ﻛﺘﺎﺑﻪ "ﺬﻳﺐ ﺍﻷﺧﻼﻕ" ﻭﻧﻘﻠﻪ ﻋﻨﻪ ﻏﺎﻟﺐ ﻣﻦ ﺃﺗﻰ ﺑﻌﺪﻩ" :ﺣﺎﻝ ﻟﻠﻨﻔﺲ ﺩﺍﻋﻴﺔ ﳍﺎ ﺇﱃ ﺃﻓﻌﺎﳍﺎ ﻣﻦ ﻏﲑ ﻓﻜ ﹴﺮ ﻭﻻ ﺭ ﹺﻭﻳﺔ" )ﺍﺑﻦ ﻣﺴﻜﻮﻳﻪ1405 ،ﻫـ.(25:، ﻭﻗﺪ ﺃﻛﹼﺪ ﺍﺑﻦ ﻣﺴﻜﻮﻳﻪ ﺩﺧﻮﻝ ﻣﺜﻞ ﻫﺬﺍ ﺍﳌﻌﲎ ﰲ ﻣﺴﻤﻰ ﺍﳋﻠﻖ ﺑﺎﻟﺘﻘﺴﻴﻢ ﺍﻟﺬﻱ ﺫﻛﺮﻩ ﳊﺎﻝ ﺍﻟﻨﻔﺲ ﺣﻴﺚ ﻗﺎﻝ" :ﻭﻫﺬﻩ ﺍﳊﺎﻝ ﺗﻨﻘﺴﻢ ﺇﱃ ﻗﺴﻤﲔ :ﻣﻨﻬﺎ ﻣﺎ ﻳﻜﻮﻥ ﻃﺒﻴﻌﻴﹰﺎ ﻣﻦ ﺃﺻﻞ ﺍﳌﺰﺍﺝ ﻛﺎﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﳛﺮﻛﻪ ﺃﺩﱏ ﺷﻲﺀ ﳓﻮ ﺍﻟﻐﻀﺐ ،ﻭﻳﻬﻴﺞ ﻣﻦ ﺃﻗ ﹼﻞ ﺳﺒﺐ ،ﻭﻛﺎﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﳚﺒﻦ ﻣﻦ ﺃﻳﺴﺮ ﺷﻲﺀ ﻛﺎﻟﺬﻱ ﻳﻔﺰﻉ ﻣﻦ ﺻﻮﺕ ﻳﻄﺮﻕ ﲰﻌﻪ ،ﺃﻭ ﻳﺮﺗﺎﻉ ﻣﻦ ﺧﱪ ﻳﺴﻤﻌﻪ ،ﻭﻛﺎﻟﺬﻱ ﻳﻀﺤﻚ ﺿﺤﻜﹰﺎ ﻣﻔﺮﻃﹰﺎ ﻣﻦ ﺃﺩﱏ ﺷﻲﺀ ﻳﻌﺠﺒﻪ ،ﻭﻛﺎﻟﺬﻱ ﻳﻐﺘﻢ ﻣﻦ ﺃﻳﺴﺮ ﺷﻲﺀ ﻳﻨﺎﻟﻪ ،ﻭﻣﻨﻬﺎ ﻣﺎ ﻳﻜﻮﻥ ﻣﺴﺘﻔﺎﺩﹰﺍ ﺑﺎﻟﻌﺎﺩﺓ ﻭﺍﻟﺘﺪﺭﻳﺐ ﻭﺭﺑﻤﺎ ﻛﺎﻥ ﻣﺒﺪﺅﻩ ﺍﻟﺮﻭﻳﺔ ﻭﺍﻟﻔﻜﺮ ﰒ ﻳﺴﺘﻤﺮ ﻋﻠﻴﻪ ﺃﻭ ﹰﻻ ﺣﱴ ﻳﺼﲑ ﻣﻠﻜﺔ ﻭﺧﻠﻘﹰﺎ")ﺍﺑﻦ ﻣﺴﻜﻮﻳﻪ1405 ،ﻫـ .(25:،ﻭﻛﺬﻟﻚ ﻋﺮﻑ ﺍﳉﺮﺟﺎﱐ ﺍﻷﺧﻼﻕ ﰲ ﻛﺘﺎﺑﻪ "ﺍﻟﺘﻌﺮﻳﻔﺎﺕ" ﻓﻘﺎﻝ" :ﻋﺒﺎﺭﺓ ﻋﻦ ﻫﻴﺌﺔ ﻟﻠﻨﻔﺲ ﺭﺍﺳﺨﺔ ﺗﺼﺪﺭ ﻋﻨﻬﺎ ﺍﻷﻓﻌﺎﻝ ﺑﺴﻬﻮﻟﺔ ﻭﻳﺴﺮ ﻣﻦ ﻏﲑ ﺣﺎﺟﺔ ﺇﱃ ﻓﻜﺮ ﺖ ﺍﳍﻴﺌﺔ ﺧﻠﻘﹰﺎ ﻼ ﻭﺷﺮﻋﹰﺎ ﺑﺴﻬﻮﻟﺔ ﺳﻤﻴ ﻭﺭﻭﻳﺔ ،ﻓﺈﻥ ﻛﺎﻧﺖ ﺍﳍﻴﺌﺔ ﲝﻴﺚ ﺗﺼﺪﺭ ﻋﻨﻬﺎ ﺍﻷﻓﻌﺎﻝ ﺍﳉﻤﻴﻠﺔ ﻋﻘ ﹰ ﺖ ﺍﳍﻴﺌﺔ ﺍﻟﱵ ﻫﻲ ﺍﳌﺼﺪﺭ ﺧﻠﻘﹰﺎ ﺳﻴﺌﹰﺎ"... ﺣﺴﻨﹰﺎ ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺼﺎﺩﺭ ﻣﻨﻬﺎ ﺍﻷﻓﻌﺎﻝ ﺍﻟﻘﺒﻴﺤﺔ ﺳﻤﻴ )ﺍﳉﺮﺟﺎﱐ1416،ﻫـ1995-ﻡ .(101:،ﻭﻗﺪ ﺗﺒﻊ ﺍﳉﺮﺟﺎﱐ ﺭﲪﻪ ﺍﷲ ﺗﻌﺮﻳﻒ ﺍﻹﻣﺎﻡ ﺍﻟﻐﺰﺍﱄ ،ﻭﺍﻟﺬﻱ
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วารสาร อัล-นูร บัณฑิตวิทยาลัย
ﻋﺮﻓﺎﳋﻠﹸﻖ ﺑﺄﻧﻪ" :ﻋﺒﺎﺭﺓ ﻋﻦ ﻫﻴﺌﺔ ﰲ ﺍﻟﻨﻔﺲ ﺭﺍﺳﺨﺔ ،ﻋﻨﻬﺎ ﺗﺼﺪﺭ ﺍﻷﻓﻌﺎﻝ ﺑﺴﻬﻮﻟﺔ ﻭﻳﺴﺮ ،ﻣﻦ ﻏﲑ ﻼ ﻭﺷﺮﻋﺎﹰ، ﺖ ﺍﳍﻴﺌﺔ ﲝﻴﺚ ﺗﺼﺪﺭ ﻋﻨﻬﺎ ﺍﻷﻓﻌﺎﻝ ﺍﳉﻤﻴﻠﺔ ﺍﶈﻤﻮﺩﺓ ﻋﻘ ﹰ ﺣﺎﺟﺔ ﺇﱃ ﻓﻜﺮ ﻭﺭﻭﻳﺔ ،ﻓﺈﻥ ﻛﺎﻧ ﺖ ﺍﳍﻴﺌﺔ ﺍﻟﱵ ﻫﻲ ﺖ ﺍﳍﻴﺌﺔ ﺗﻠﻚ :ﺧﻠﻘﹰﺎ ﺣﺴﻨﺎ ،ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺼﺎﺩﺭ ﻋﻨﻬﺎ ﺍﻷﻓﻌﺎﻝ ﺍﻟﻘﺒﻴﺤﺔ ،ﲰﻴ ﲰﻴ ﺍﳌﺼﺪﺭ :ﺧﻠﻘﹰﺎ ﺳﻴﺌﹰﺎ" )ﺍﻟﻐﺰﺍﱄ،ﺩ.ﺕ،ﺝ .(46:،3ﻭﻋﺮﻑ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎﱐ ،ﺍﳋﻠﹸﻖ ﰲ ﺗﻔﺴﲑﻩ "ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ" ﺑﺄﻧﻪ" :ﻣﺎ ﻳﺄﺧﺬ ﺍﻹﻧﺴﺎﻥ ﻧﻔﺴﻪ ﺑﻪ ﻣﻦ ﺍﻷﺩﺏ" )ﺍﻟﺸﻮﻛﺎﱐ1418،ﻫـ1997 -ﻡ،ﺝ.(355:،5 ﻭﺣﺎﻭﻝ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﻋﺒﺪ ﺍﷲ ﺩﺭﺍﺯ ،ﺗﻌﺮﻳﻒ ﺍﻷﺧﻼﻕ ﻓﻘﺎﻝ ﺑﺄ ﹼﻥ ﺍﻷﺧﻼﻕ" :ﻗﻮﺓ ﺭﺍﺳﺨﺔ ﰲ ﺍﻟﻨﻔﺲ ﺗﻨـﺰﻉ ﺎ ﺇﱃ ﺍﺧﺘﻴﺎﺭ ﻣﺎ ﻫﻮ ﺧﲑ ﻭﺻﻼﺡ ﺇﻥ ﻛﺎﻥ ﺍﳋﻠﻖ ﲪﻴﺪﺍﹰ ،ﺃﻭ ﺇﱃ ﺍﺧﺘﻴﺎﺭ ﻣﺎ ﻫﻮ ﺷﺮ ﻭﺟﻮﺭ ﺇﻥ ﻛﺎﻥ ﺍﳋﻠﻖ ﺫﻣﻴﻤﹰﺎ" )ﺩﺭﺍﺯ1393 ،ﻫـ.(88:، ﻭﻣﻦ ﻫﺬﻩ ﺍﻟﺘﻌﺮﻳﻔﺎﺕ ﺍﻟﻮﺍﺭﺩﺓ ﺃﺭﻯ ﺃﻥ ﺍﻷﴰﻞ ﻫﻮ ﺗﻌﺮﻳﻒ ﺍﻹﻣﺎﻡ ﺍﻟﻐﺰﺍﱄ ﳌﺎ ﻓﻴﻪ ﻣﻦ ﺍﻟﺘﻔﺎﺻﻴﻞ ﻭﺫﻛﺮ ﺍﶈﺘﺮﺯﺍﺕ. ﺇﺫﺍ ﺗﺄﻣﻠﻨﺎ ﻫﺬﻩ ﺍﻵﻳﺔ { z Ë Ê É È Ç Æ Å
ﺇﻣﻜﺎﻥ ﺗﻐﻴﲑ ﺍﳋﻠﻖ )ﺳﻮﺭﺓ ﺍﻹﻧﺴﺎﻥ .(3:76
ﻭﺟﺪﻧﺎ ﺃ ﹼﻥ ﺗﻐﻴﲑ ﺍﳋﻠﻖ ﻻ ﳝﻜﻦ ﻭﻻ ﻳﺴﻤﺢ ،ﻷﻥ ﺍﳋﻠﻖ ﻃﺒﻊ ﺇﳍﻲ ،ﻭﺍﻟﻄﹼﺒﺎﻉ ﻻ ﺗﺘﻐﻴﺮ ،ﻭﻟﻜ ﻦ ﺕﰲ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺑﺎﻃﻞ ،ﺇﺫ ﻟﻮ ﻛﺎﻥ ﺍﻷﻣﺮ ﻛﺬﻟﻚ ﻟﺒﻄﻠﺖ ﺍﻟﻮﺻﺎﻳﺎ ﻭﺍﳌﻮﺍﻋﻆ ﻭﺍﻟﺘﺄﺩﻳﺒﺎﺕ ﺍﻟﱵ ﻭﺭﺩ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ،ﻟﺬﺍ ﺃﺑﻄﻞ ﺍﻹﻣﺎﻡ ﺍﻟﻐﺰﺍﱄ ﻭﺃﺟﺎﺩ ﻓﻴﻪ ﺣﻴﺚ ﻗﺎﻝ" :ﻭﻛﻴﻒ ﻳﻨﻜﺮ ﻫﺬﺍ – ﺃﻱ ﺗﻐﻴﺮ ﺍﳋﻠﻖ– ﰲ ﺣﻖ ﺍﻵﺩﻣﻲ ،ﻭﺗﻐﻴﺮ ﺧﻠﻖ ﺍﻟﺒﻬﻴﻤﺔ ﳑﻜﻦ ،ﺇﺫ ﻳﻨﻘﻞ ﺍﻟﺒﺎﺯﻱ 1ﻣﻦ ﺍﻻﺳﺘﻴﺤﺎﺵ ﺇﱃ ﺍﻷﻧﺲ، ﻭﺍﻟﻜﻠﺐ ﻣﻦ ﺷﺮﻩ ﺍﻷﻛﻞ ﺇﱃ ﺍﻟﺘﺄﺩﺏ ﻭﺍﻹﻣﺴﺎﻙ ﻭﺍﻟﺘﺨﻠﻴﺔ ،ﻭﺍﻟﻔﺮﺱ ﻣﻦ ﺍﳉﻤﺎﺡ 2ﺇﱃ ﺍﻟﺴﻼﻟﺔ ﻭﺍﻻﻧﻘﻴﺎﺩ ،ﻭﻛﻞ ﺫﻟﻚ ﺗﻐﻴﺮ ﻟﻸﺧﻼﻕ …" ) ﺩ.ﺕ ،ﺝ.(48:،3 ﻭﻗﺎﻝ ﻛﺬﻟﻚ ﺍﻟﺮﺍﻏﺐ ﺍﻷﺻﻔﻬﺎﱐ ﰲ ﻛﺘﺎﺑﻪ "ﺍﻟﺬﺭﻳﻌﺔ ﺇﱃ ﻣﻜﺎﺭﻡ ﺍﻟﺸﺮﻳﻌﺔ": ﻼ ﻛﺎﻟﺴﻤﺎﺀ ﺇﻥ ﺍﷲ ﺗﻌﺎﱃ ﺧﻠﻖ ﺍﻷﺷﻴﺎﺀ ﻋﻠﻰ ﺿﺮﺑﲔ ﺃﺣﺪﳘﺎ :ﺑﺎﻟﻔﻌﻞ ﻭﱂ ﳚﻌﻞ ﻟﻠﻌﺒﺪ ﻓﻴﻪ ﻋﻤ ﹰ ﻭﺍﻷﺭﺽ ﻭﺍﳍﻴﺌﺔ ﻭﺍﻟﺸﻜﻞ .ﻭﺍﻟﺜﺎﱐ :ﺧﻠﻘﻪ ﺧﻠﻘﺔ ﻣﺎ ،ﻭﺟﻌﻞ ﻓﻴﻪ ﻗﻮﺓ ﺭﺍﺳﺨﺔ ﻭﺭﺷﺢ ﺍﻹﻧﺴﺎﻥ ﻹﻛﻤﺎﻟﻪ ﻭﺗﻐﻴﲑ ﻼ ﺇﱃ ﺃﻥ ﻳﺰﺭﻋﻪ ﺑﻌﻮﻥ ﺣﺎﻟﻪ ،ﻭﺇﻥ ﱂ ﻳﺮﺷﺤﻪ ﻟﺘﻐﻴﲑ ﺫﺍﺗﻪ ،ﻛﺎﻟﻨﻮﺍﺓ ﺍﻟﱵ ﻓﻴﻬﺎ ﻗﻮﺓ ﺍﻟﻨﺨﻞ ،ﻭﺳﻬﻞ ﻟﻺﻧﺴﺎﻥ ﺳﺒﻴ ﹰ ﳋﻠﹸﻖ ﻣﻦ ﺍﻹﻧﺴﺎﻥ ﳚﺮﻱ ﻫﺬﺍ ﺍﺮﻯ ﰲ ﺃﻧﻪ ﻻ ﺳﺒﻴﻞ ﻹﻧﺴﺎﻥ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﳔﻠﺔ ،ﺃﻭ ﻳﻔﺴﺪﻩ ﺇﻓﺴﺎﺩﹰﺍ .ﻗﺎﻝ :ﻭﺍ ﹸ ﻼ ﺇﱃ ﺇﺳﻼﺳﻬﺎ ،ﻭﳍﺬﺍ ﻗﺎﻝ ﺗﻌﺎﱃ: ﺗﻐﻴﲑ ﺍﻟﻘﻮﺓ ﺍﻟﱵ ﻫﻲ ﺍﻟﺴﺠﻴﺔ ،ﻭﺟﻌﻞ ﻟﻪ ﺳﺒﻴ ﹰ { ` z h g f e d c b a
)ﺳﻮﺭﺓﺍﻟﺸﻤﺲ.(10-91:9،
ﺖ ﻓﺎﺋﺪﺓ ﺍﳌﻮﺍﻋﻆ ﻭﺍﻟﻮﺻﺎﻳﺎ ﻭﺍﻟﻮﻋﺪ ﻭﺍﻟﻮﻋﻴﺪ ﻭﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ ،ﻭﳌﺎ ﻭﻟﻮ ﱂ ﻳﻜﻦ ﻛﺬﻟﻚ ﻟﺒﻄﻠ ﺟﻮﺯ ﺍﻟﻌﻘﻞ ﺃﻥ ﻳﻘﺎﻝ ﻟﻠﻌﺒﺪ :ﻟ ﻢ ﻓﻌﻠﺖ؟ ﻭﻟ ﻢ ﺗﺮﻛﺖ؟ ﻭﻛﻴﻒ ﻳﻜﻮﻥ ﻫﺬﺍ ﰲ ﺍﻹﻧﺴﺎﻥ ﳑﺘﻨﻌﹰﺎ ﻭﻗﺪ 1ﺍﻟﺒﺎﺯﻱ :ﻧﻮﻉ ﻣﻦ ﺍﻟﺼﻘﺮ. 2ﻋﺪﻡ ﺍﳋﻀﻮﻉ ﻟﻸﻭﺍﻣﺮ.
23
วารสาร อัล-นูร บัณฑิตวิทยาลัย
ﻭﺟﺪﻧﺎﻩ ﰲ ﺑﻌﺾ ﺍﻟﺒﻬﺎﺋﻢ ﳑﻜﻨﺎﹰ؟! ﻓﺎﻟﻮﺣﺶ ﻗﺪ ﻳﻨﻘﻞ ﺑﺎﻟﻌﺎﺩﺓ ﺇﱃ ﺍﻟﺘﺄﻧﺲ ،ﻭﺍﻟﻔﺮﺱ ﻣﻦ ﺍﳉﻤﺎﺡ ﺇﱃ ﺍﻟﺴﻼﺳﺔ ،ﻗﺎﻝ" :ﻟﻜ ﻦ ﺍﻟﻨﺎﺱ ﰲ ﻏﺮﺍﺋﺰﻫﻢ ﳐﺘﻠﻔﻮﻥ ،ﻓﺒﻌﻀﻬﻢ ﺟﺒﻠﻮﺍ ﺟﺒﻠﹼﺔ ﺳﺮﻳﻌﺔ ﺍﻟﻘﺒﻮﻝ ،ﻭﺑﻌﻀﻬﻢ ﻚ ﻣﻦ ﺃﺛﺮ ﻗﺒﻮﻝ ﻭﺇﻥ ﻗ ﹼﻞ" )ﺍﻷﺻﻔﻬﺎﱐ، ﺟﺒﻠﻮﺍ ﺟﺒﻠﹼﺔ ﺑﻄﻴﺌﺔ ﺍﻟﻘﺒﻮﻝ ،ﻭﺑﻌﻀﻬﻢ ﰲ ﺍﻟﻮﺳﻂ ،ﻭﻛﻞ ﻻ ﻳﻨﻔ 1408ﻫـ ،ﺹ.(116-115 ﻭﻣﻦ ﻫﻨﺎ ﳒﺪ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻗﺪ ﺟﻌﻞ ﻟﻠﻌﺒﺪ ﺍﻹﺧﺘﻴﺎﺭ ﺍﻟﻜﺎﻣﻞ ﰲ ﺍﻟﻘﺼﺪ ﻭﺍﻟﺘﻮﺟﻪ ﳌﺎ ﻓﻴﻪ ﺻﻼﺣﻪ ﻭﻓﺴﺎﺩﻩ ﻓﻘﺎﻝ ﺟﻞ ﺷﺄﻧﻪ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻜﺮﱘ { z q p
)ﺳﻮﺭﺓ ﺍﻟﺒﻠﺪ.(10 :90،
ﻋﻨﹺﻲ ﺑﺬﻟﻚ :ﳒﺪ ﺍﳋﲑ ،ﻭﳒﺪ ﺍﻟﺸﺮ ،ﻛﻤﺎ ﻗﺎﻝ: { z Ë Ê É È Ç Æ Å
)ﺳﻮﺭﺓ ﺍﻹﻧﺴﺎﻥ.(3 :76 ،
ﺳﺎﻕ ﺍﻟﻄﱪﻱ ﺳﻨﺪﺍ ﻗﺎﻝ ﻓﻴﻪ :ﺣﺪﺛﻨﺎ ﻋﻤﺮﺍﻥ ﺑﻦ ﻣﻮﺳﻰ ،ﻗﺎﻝ :ﺛﻨﺎ ﻋﺒﺪ ﺍﻟﻮﺍﺭﺙ ،ﻗﺎﻝ :ﺛﻨﺎ ﻳﻮﻧﺲ ،ﻋﻦ ﺍﳊﺴﻦ ،ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ : ﳋﻴ ﹺﺮ ﺠ ﺪ ﺍ ﹶ ﺐ ﹺﺇﹶﻟﻴ ﹸﻜ ﻢ ﻣ ﻦ ﻧ ﺸ ﺮ ﹶﺃ ﺣ ﺠ ﺪ ﺍﻟ ﺠ ﺪ ﺷﺮ ،ﹶﻓﻤﺎ ﺟ ﻌ ﹶﻞ ﻧ ﺠ ﺪ ﺧﻴﺮﹴ ،ﻭﻧ ﺠﺪﺍ ﻥ :ﻧ ﻫﻤﺎ ﻧ )ﺍﻟﻄﱪﻱ1415 ،ﻫـ1995-ﻡ ،ﺝ ،251:،15ﺍﺑﻦ ﻛﺜﲑ1417 ،ﻫـ1996-ﻡ ،ﺝ.(661:،4 ﰒ ﻧﺮﺟﻊ ﺇﱃ ﻗﻮﻝ ﺍﻟﺮﺍﻏﺐ-ﺭﲪﻪ ﺍﷲ" :-ﻭﺃﺭﻯ ﺃ ﹼﻥ ﻣﻦ ﻣﻨﻊ ﻣﻦ ﺗﻐﻴﲑ ﺍﳋﻠﻖ ﻓﺈﻧﻪ ﺍﻋﺘﱪ ﺍﻟﻘﻮﺓ ﺖ ﺍﻹﻧﺴﺎﻥ ﻣﻨﻪ ﺗﻔﹼﺎﺣﹰﺎ .ﻭﻣﻦ ﺃﺟﺎﺯ ﺗﻐﻴﲑﻩ ،ﻓﺈﻧﻪ ﺍﻋﺘﱪ ﻧﻔﺴﻬﺎ ،ﻭﻫﺬﺍ ﺻﺤﻴﺢ ،ﻓﺈﻥ ﺍﻟﻨﻮﻯ ﳏﺎﻝ ﺃﻥ ﻳﻨﺒ ﺇﻣﻜﺎﻥ ﺗﻐﻴﲑ ﻣﺎ ﰲ ﺍﻟﻘﻮﺓ ﺇﱃ ﺍﻟﻮﺟﻮﺩ ،ﻭﺇﻓﺴﺎﺩﻩ ﺑﺈﳘﺎﻟﻪ ﻛﺎﻟﻨﻮﻯ ﻓﺈﻧﻪ ﳝﻜﻦ ﺃﻥ ﻳﻔﺘﻘﺪ ﻓﻴﺠﻌﻞ ﳔﻼﹰ، ﻼ ﺣﱴ ﻳﺘﻌﻔﹼﻦ ﻭﻳﻔﺴﺪ ﻭﻫﺬﺍ ﺻﺤﻴﺢ ﺃﻳﻀﺎﹰ ،ﻓﺈﻥ ﺍﺧﺘﻼﻓﻬﻤﺎ ﲝﺴﺐ ﺍﺧﺘﻼﻑ ﻧﻈﺮﻳﻬﻤﺎ" ﻭﺃﻥ ﻳﺘﺮﻙ ﻣﻬﻤ ﹰ )ﺍﻷﺻﻔﻬﺎﱐ1408 ،ﻫـ.(116-115:، ﺾ ﺍﻟﻨﻈﺮ ﰲ ﳋ ﹾﻠﻘﹶﺔ ﺑﻐ ﻭﰲ ﻫﺬﺍ ﺃﻳﻀﹰﺎ ﳒﺪ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﳐﻠﻮﻕ ﻗﺎﺑﻞ ﻟﻠﺘﻐﲑ ﰲ ﺍﳋﹸﻠ ﹺﻖ ﻻ ﰲ ﺍ ﻣﺮﺍﺣﻞ ﺗﻄﻮﺭ ﺍﳉﺴﻢ ﻭﺍﻟﺒﺪﻥ ﻣﻦ ﺍﻟﻄﹼﻔﻮﻟﺔ ﺇﱃ ﺍﻟﻜﻬﻮﻟﺔ ،ﻭﻟﻜﻦ ﻳﺘﻐﻴﺮ ﻣﻦ ﺍﻟﻀﻼﻟﺔ ﺇﱃ ﺍﳍﺪﻯ ﻭﻣﻦ ﺍﻟﻜﻔﺮ ﺇﱃ ﺍﻹﳝﺎﻥ ،ﺃﻣﺎ ﺍﻟﻨﻮﺍﺓ ﺃﻭ ﺍﻟﻨﻮﻯ ﻓﻴﺴﺘﺤﻴﻞ ﺃﻥ ﺗﺘﻐﻴﺮ ﺇﱃ ﺟﻨﺲ ﺁﺧﺮ ﻣﻦ ﺍﳌﺰﺭﻭﻋﺎﺕ ﻓﻬﺬﺍ ﻫﻮ ﺖ ﻓﺘﺘﻐﻴﺮ ﻭﺗﺼﺒﺢ ﲰﺎﺩﹰﺍ. ﺖ ﻭﺗﺮﻛ ﳋ ﹾﻠﻘﻲ ،ﺍﻟﻠﹼﻬﻢ ﺇﻥ ﺃﳘﻠ ﺃﺻﻠﻬﺎ ﺍ ﺕ ﺍﻟﻨﻮﺍﺓ ﻣﺘﺄﺛﹼﺮﺓ ﺑﺎﻻﺧﺘﻴﺎﺭ ﺣﺘﻰ ﺗﻘﺒﻞ ﺑﻌﺾ ﺍﻷﺣﻮﺍﻝ ﺩﻭﻥ ﺑﻌﺾ ﻭﻳﻘﻮﻝ ﺍﻟﻐﺰﺍﱄ" :ﻓﺈﺫﺍ ﺻﺎﺭ ﱴ ﻻ ﻳﺒﻘﻰ ﳍﻤﺎ ﺃﺛﺮ ﱂ ﻧﻘﺪﺭ ﻋﻠﻴﻪ ﻓﻜﺬﻟﻚ ﺍﻟﻐﻀﺐ ﻭﺍﻟﺸﻬﻮﺓ ﻟﻮ ﺃﺭﺩﻧﺎ ﻗﻤﻌﻬﻤﺎ ﻭﻗﻬﺮﳘﺎ ﺑﺎﻟﻜﻠﹼﻴﺔ ﺣ ﺃﺻﻼﹰ ،ﻭﻟﻮ ﺃﺭﺩﻧﺎ ﺳﻼﺳﺘﻬﻤﺎ ﻭﻗﻮﺩﳘﺎ ﺑﺎﻟﺮﻳﺎﺿﺔ ﻭﺍﺎﻫﺪﺓ ﻗﺪﺭﻧﺎ ﻋﻠﻴﻪ ،ﻭﻗﺪ ﺃﻣﺮﻧﺎ ﺑﺬﻟﻚ ﻭﺻﺎﺭ ﺫﻟﻚ ﺳﺒﺐ ﳒﺎﺗﻨﺎ ﻭﻭﺻﻮﻟﻨﺎ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ" )ﺍﻟﻐﺰﺍﱄ،ﺩ.ﺕ ،ﺝ .(48:،3ﻭﻫﺬﺍ ﺍﻷﻣﺮ– ﺃﻱ ﺍﻟﻘﻮﻝ ﺑﺈﻣﻜﺎﻥ ﺗﻐﻴﲑ ﺍﳋﻠﻖ – ﻫﻮ ﺍﻟﹼﺬﻱ ﺗﺴﻨﺪﻩ ﺃﺩﻟﹼﺔ ﺍﻟﺸﺮﻉ ﻭﺍﻟﻮﺍﻗﻊ ﺍﳊﺎﱄ. ﺃﻣﺎ ﺃﺩﻟﹼﺔ ﺍﻟﺸﺮﻉ ﻓﻜﺜﲑﺓ ﺟ ﺪﺍﹰ ،ﻭﻫﻲ ﲢﺚ ﻋﻠﻰ ﺍﻟﺘﺤﻠﻲ ﺑﺎﻟﻔﻀﺎﺋﻞ ،ﻭﺍﻟﺘﺨﻠﻲ ﻣﻦ ﺍﻟﺮﺫﺍﺋﻞ. ﻟﻮﻛﺎﻥ ﺫﻟﻚ ﻏﲑ ﳑﻜﻦ ﳌﺎ ﹸﺃﻣﺮ ﺑﻪ ،ﻗﺎﻝ ﺗﻌﺎﱃ:
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{ z Ô Ó Ò Ñ
ﻭﻗﺎﻝ ﺗﻌﺎﱃ: { ` z c b a
วารสาร อัล-นูร บัณฑิตวิทยาลัย
)ﺳﻮﺭﺓ ﺍﻷﻋﻠﻰ.(14 :87، )ﺳﻮﺭﺓ ﺍﻟﺸﻤﺲ.(9 :91،
ﻓﻔﻲ ﻫﺎﺗﲔ ﺍﻵﻳﺘﲔ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃ ﹼﻥ ﺍﻷﺧﻼﻕ ﺗﺘﻐﻴﺮ ،ﻭﺃﻥ ﺍﻟﻄﹼﺒﺎﻉ ﺗﺘﺒﺪﻝ؛ ﺫﻟﻚ ﺃ ﹼﻥ ﺣﺴﻦ ﺍﳋﻠﻖ ﻣﻦ ﺍﻟﻔﻼﺡ ،ﻭﺍﻟﻔﻼﺡ ﻳﻨﺎﻝ ﺑﺎﻟﺘﺰﻛﻴﺔ . ﺤﻠﱡﻢ ،ﻭﻣﻦ ﻳﺘﺤ ﺮ ﺍﳋﲑ ﻳﻌﻄﻪ ،ﻭﻣﻦ ﻭﻗﺎﻝ ﺍﻟﻨﱯ )) :ﺇﻧﻤﺎ ﺍﻟﻌﻠﻢ ﺑﺎﻟﺘﻌﻠﹼﻢ ،ﻭﺇﻧﻤﺎ ﺍﳊﻠﻢ ﺑﺎﻟﺘ ﻕ ﺍﻟﺸﺮ ﻳﻮﻗﻪ(( )ﺍﳋﻄﻴﺐ،ﺩ.ﺕ،ﺝ .(127:،9ﻓﻔﻲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃ ﹼﻥ ﺍﻷﺧﻼﻕ ﻗﺎﺑﻠﺔ ﻳﺘﻮ ﻟﻠﺘﻐﻴﲑ؛ ﺫﻟﻚ ﺃﻥ ﺍﳊﻠﻢ ﻣﻦ ﺍﻷﺧﻼﻕ ﺑﻞ ﻫﻮ ﺳﻴﺪﻫﺎ ،ﻭﻫﻮ ﻣﻊ ﺫﻟﻚ ﻳﻨﺎﻝ ﻭﻳﻜﺘﺴﺐ ﺑﺎﻟﺘﺤﻠﹼﻢ، ﻭﺍﺎﻫﺪﺓ ،ﻭﲪﻞ ﺍﻟﻨﻔﺲ ﻋﻠﻰ ﺫﻟﻚ. 3 ﺸﺮﺓ ،ﻭﺍﻟﻨـﺰﻕ ،ﻭﺳﻮﺀ ﺍﳋﻠﻖ .ﻓﺈﺫﺍ ﺃﻣﺎ ﺩﻻﻟﺔ ﺍﻟﻮﺍﻗﻊ ﻓﻨﺮﻯ ،ﻭﻧﺴﻤﻊ ﺃ ﹼﻥ ﺃﻧﺎﺳﹰﺎ ﻳﺘﺼﻔﻮﻥ ﺑﺎﻟ ﺽ ﺍﻟﻮﺍﺣﺪ ﻣﻨﻬﻢ ﻧﻔﺴﻪ ،ﻭﺳﺎﺳﻬﺎ ،ﻭﺟﺎﻫﺪﻫﺎ ،ﻭﺃﺧﺬ ﺑﺎﻷﺳﺒﺎﺏ ﺍﳌﻌﻴﻨﺔ ﻋﻠﻰ ﳏﺎﺳﻦ ﺍﻷﺧﻼﻕ ﻣﺎ ﺭﺍ ﺖ ﺃﺧﻼﻗﻪ .ﻭﺧﲑ ﺩﻟﻴﻞ ﻋﻠﻰ ﺫﻟﻚ ﻣﺎﻛﺎﻥ ﻣﻦ ﺃﻣﺮ ﺍﻟﺼﺤﺎﺑﺔ ﻗﺒﻞ ﺍﻟﺒﻌﺜﺔ، ﺖ ﻃﺒﺎﻋﻪ ،ﻭﺣﺴﻨ ﺗﺒﺪﻟ ﺸﺪﺓ ،ﻭﺍﻟﻘﺴﻮﺓ ،ﻭﺍﻟﻐﻠﻈﺔ ،ﻓﻠﻤﺎ ﺩﺧﻠﻮﺍ ﰲ ﺍﻹﺳﻼﻡ، ﻓﻠﻘﺪ ﻛﺎﻧﻮﺍ ﻛﺴﺎﺋﺮ ﻛﺜﲑ ﻣﻦ ﺍﻟﻌﺮﺏ ﻳﺘﺼﻔﻮﻥ ﺑﺎﻟ ﺖ ﺃﺧﻼﻗﻬﻢ .ﺑﻞ ﺇﻧﻬﻢ ﺃﺻﺒﺤﻮﺍ ﻣﺜﺎ ﹰﻻ ﳛﺘﺬﻯ، ﺖ ﻃﺒﺎﻋﻬﻢ ،ﻭﺣﺴﻨ ﺖ ﺑﺸﺎﺷﺔ ﺍﻹﳝﺎﻥ ﻗﻠﻮﻢ ﺭ ﱠﻗ ﻭﺧﺎﻟﻄ ﻭﺠﹰﺎ ﻳﻘﺘﻔﻰ ،ﰲ ﺍﻹﻳﺜﺎﺭ ،ﻭﺍﻟﺴﻤﺎﺣﺔ ،ﻭﺍﻟﻜﺮﻡ ،ﻭﺍﳊﻠﻢ ،ﻭﳓﻮ ﺫﻟﻚ ﻣﻦ ﻣﻜﺎﺭﻡ ﺍﻷﺧﻼﻕ. ﻃﺮﻳﻘﺔ ﺍﻛﺘﺴﺎﺏ ﺍﻷﺧﻼﻕ ﺇﺫﺍ ﺗﺒﻴﻦ ﺃ ﹼﻥ ﺍﻟﺘﺴﺎﻣﻲ ﺑﺎﻷﺧﻼﻕ ﺇﱃ ﺍﻷﺣﺴﻦ ﺃﻣﺮ ﳑﻜﻦ ،ﻭﺃﻥ ﺫﻟﻚ ﻫﻮ ﻣﺎ ﺃﻣﺮ ﺑﻪ ﺍﷲ ﺗﻌﺎﱃ ﻭﺭﺳﻮﻟﻪ "ﻓﺤ ﻖ ﺍﻹﻧﺴﺎﻥ ﰲ ﻛ ﹼﻞ ﻓﻀﻴﻠﺔ ﺃﻥ ﻳﻜﺘﺴﺒﻬﺎ ﺧﻠﹸﻘﺎﹰ ،ﻭﳚﻌﻞ ﻧﻔﺴﻪ ﺫﺍﺕ ﻫﻴﺌﺔ ﻣﺴﺘﻌﺪﺓ ﻼ ﺃﻭ ﱂ ﳝﻜﻨﻪ ،ﻭﺫﻟﻚ ﺑﺄﻥ ﻳﻜﻮﻥ ﻋﻠﻰ ﻫﻴﺌﺔ ﺍﻷﺳﺨﻴﺎﺀ ﻟﺬﻟﻚ ،ﺳﻮﺍﺀ ﺃﻣﻜﻨﻪ ﺃﻥ ﻳﱪﺯ ﺫﻟﻚ ﻓﻌ ﹰ ﻭﺍﻟﺸﺠﻌﺎﻥ ﻭﺍﳊﻜﻤﺎﺀ ﻭﺍﻟﻌﺪﻭﻝ ،...ﻭﺇﻥ ﱂ ﻳﻜﻦ ﺫﺍ ﻣﺎﻝ ﻳﺒﺬﻟﻪ ،ﻭﻻ ﻋﺮﺽ ﻟﻪ ﻣﻘﺎﻡ ﺗﻈﻬﺮ ﻓﻴﻪ ﳒﺪﺗﻪ، ﻭﻻ ﻣﻌﺎﻣﻠﺔ ﺑﻴﻨﻪ ﻭﺑﲔ ﻏﲑﻩ ﺗﱪﺯ ﻓﻴﻬﺎ ﻋﺪﺍﻟﺘﻪ" )ﺍﻷﺻﻔﻬﺎﱐ1408 ،ﻫـ.(125:، ﻭﻣﻌﲎ ﺫﻟﻚ :ﺃﻥ ﳚﺎﻫﺪ ﻧﻔﺴﻪ ﻭﻳﺮﻭﺿﻬﺎ ﻋﻠﻰ ﻣﻜﺎﺭﻡ ﺍﻷﺧﻼﻕ ﻭﺳﻌﻪ ،ﺳﻮﺍﺀ ﻛﺎﻥ ﻣﺘﻬﻴﺌﹰﺎ ﺖ ﺃﺳﺒﺎﺎ ﻣﺘﻮﻓﹼﺮﺓ ﻟﺪﻳﻪ ،ﺃﻡ ﱂ ﻳﻜﻦ ﻣﺘﻬﻴﺌﹰﺎ ﻟﻌﺪﻡ ﺗ ﻮﻓﱡﺮ ﻷﻥ ﻳ ﹾﻈﻬﹺﺮ ﺃﺛ ﺮ ﺗﻠﻚ ﺍﺎﻫﺪﺓ ﺣﺎﻻ ﺑﺄﻥ ﻛﺎﻧ ﺃﺳﺒﺎﺎ ،ﻓﻠﻴﺠﺎﻫﺪ ﻧﻔﺴﻪ ﻭﺳﺘﻈﻬﺮ ﻣﺂ ﹰﻻ. ﻼ ﺃﻥ ﳛﺼﻞ ﻟﻨﻔﺴﻪ ﺧﻠﻖ ﺍﳉﻮﺩ ﻓﻄﺮﻳﻘﻪ ﺃﻥ ﻳﺘﻜﻠﹼﻒ ﺗﻌﺎﻃﻲ ﻓﻌﻞ ﺍﳉﻮﺩ ،ﻭﻫﻮ "ﻓﻤﻦ ﺃﺭﺍﺩ ﻣﺜ ﹰ ﱴ ﻳﺼﲑ ﺫﻟﻚ ﻃﺒﻌﹰﺎ ﻟﻪ، ﺑﺬﻝ ﺍﳌﺎﻝ ،ﻓﻼ ﻳﺰﺍﻝ ﻳﻄﻠﺐ ﻧﻔﺴﻪ ﻭﻳﻮﺍﻇﺐ ﻋﻠﻴﻪ ﺗﻜﻠﹼﻔﹰﺎ ﳎﺎﻫﺪﹰﺍ ﻧﻔﺴﻪ ﻓﻴﻪ ﺣ ﻭﻳﺘﻴﺴﺮ ﻋﻠﻴﻪ ﻓﻴﺼﲑ ﺑﻪ ﺟﻮﺍﺩﺍﹰ ،ﻭﻛﺬﺍ ﻣﻦ ﺃﺭﺍﺩ ﺃﻥ ﳛﺼﻞ ﻟﻨﻔﺴﻪ ﺧﻠﻖ ﺍﻟﺘﻮﺍﺿﻊ ﻭﻗﺪ ﻏﻠﺐ ﻋﻠﻴﻪ ﺍﻟﻜﱪ ﻓﻄﺮﻳﻘﻪ ﺃﻥ ﻳﻮﺍﻇﺐ ﻋﻠﻰ ﺃﻓﻌﺎﻝ ﺍﳌﺘﻮﺍﺿﻌﲔ ﻣﺪﺓ ﻣﺪﻳﺪﺓ ﻭﻫﻮ ﻓﻴﻬﺎ ﳎﺎﻫﺪ ﻧﻔﺴﻪ ﻭﻣﺘﻜﻠﹼﻒ ﺇﱃ ﺃﻥ ﻳﺼﲑ ﳋﻔﱠﺔ ﻭﺍﻟﻄﱠﻴﺶ. 3ﺍﻟﻨـﺰﻕ :ﺍ
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วารสาร อัล-นูร บัณฑิตวิทยาลัย
ﺫﻟﻚ ﺧﻠﻘﹰﺎ ﻟﻪ ﻭﻃﺒﻌﺎﹰ ،ﻓﻴﺘﻴﺴﺮ ﻋﻠﻴﻪ ،ﻭﲨﻴﻊ ﺍﻷﺧﻼﻕ ﺍﶈﻤﻮﺩﺓ ﺷﺮﻋﹰﺎ ﲢﺼﻞ ﺬﺍ ﺍﻟﻄﺮﻳﻖ" )ﺍﻟﻐﺰﺍﱄ، ﺩ.ﺕ ،ﺝ.(50:،3 ﻫﺬﻩ ﻭﺳﻴﻠﺔ ﺍﻟﺮﻳﺎﺿﺔ ﻭﺍﺎﻫﺪﺓ ،ﻭﻫﻲ ﻭﺳﻴﻠﺔ ﻧﺎﻓﻌﺔ ﻭﺻﺎﳊﺔ ﻟﻜﻞ ﺍﻟﺒﺸﺮﻳﺔ ،ﻣﺆﻣﻨﻬﺎ ﻭﻛﺎﻓﺮﻫﺎ. ﻏﲑ ﺃ ﹼﻥ ﺍﳌﺆﻣﻦ ﳝﺘﺎﺯ ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﻭﺳﻴﻠﺔ ﺍﻟﺮﻳﺎﺿﺔ ﻭﺍﺎﻫﺪﺓ ،ﺑﻮﺳﻴﻠﺔ ﺍﻻﻣﺘﺜﺎﻝ ﻷﻭﺍﻣﺮ ﺍﻟﺸﺮﻉ ﻭﻧﻮﺍﻫﻴﻪ ﻭﺁﺩﺍﺑﻪ ،ﺍﻟﹼﱵ ﺟﺎﺀﺕ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ،ﻭﲨﻴﻌﻬﺎ ﺩﺍﺋﺮﺓ ﻋﻠﻰ ﺍﻟﻔﻀﺎﺋﻞ ﻭﺍﻟﺮﺫﺍﺋﻞ ،ﻓﺄﻣﺮ ﺑﺎﻟﻔﻀﺎﺋﻞ ﻭﻧﺪﺏ ﺍﻟﻨﺎﺱ ﺇﱃ ﺍﻟﺘﺤﻠﻲ ﺎ ،ﻭﻰ ﻋﻦ ﺍﻟﺮﺫﺍﺋﻞ ﻭﺣ ﹼﺬﺭ ﻣﻦ ﺍﺭﺗﻜﺎﺎ .ﻭﺍﳌﺆﻣﻦ ﻣ ﻌﹺﻨ ﻲ ﺑﺎﻟﻨﻈﺮ ﰲ ﻧﺼﻮﺹ ﺩﻳﻨﻪ ﻭﻭﻋﻴﻬﺎ ﻭﺗﻄﺒﻴﻘﻬﺎ. ﻭﺇﺫﺍ ﻓﻌﻞ ﺫﻟﻚ ﺑﺄﻥ ﻧﻈﺮ ﻭﻭﻋﻰ ،ﻋﻠﻢ ﺃﻧﻪ ﻣ ﹾﻠ ﺰ ﻡ ﺑﺎﻟﺘﻄﺒﻴﻖ ﻭﺍﻟﺘﻨﻔﻴﺬ ،ﻭﺃﻥ ﻻ ﻣﻔ ﺮ ﻟﻪ ﻣﻦ ﺫﻟﻚ ﻷﻥ ﺫﻟﻚ ﺩﻳﻦ ،ﻭﺍﷲ ﻳﺮﺍﻗﺒﻪ ﻋﻠﻰ ﺍﻻﻟﺘﺰﺍﻡ ﺑﻪ ،ﻛﻤﺎ ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ: )ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ.(1 :4، { z ^ ] \ [ Z ﻭﺳﻴﺜﻴﺒﻪ ﻋﻠﻰ ﺍﻻﻣﺘﺜﺎﻝ ﻭﻳﻌﺎﻗﺒﻪ ﻋﻠﻰ ﺍﻟﺘﺮﻙ ﻭﺍﻹﳘﺎﻝ ،ﻓﻼ ﳚﺪ ﻣﻨﺪﻭﺣﺔ ﻟﻪ ﻋﻦ ﺍﻻﻟﺘﺰﺍﻡ ﺑﺬﻟﻚ ،ﹶﻓﺘ ﺮﺑﻰ ﻓﻴﻪ ﺍﻟﻔﻀﺎﺋﻞ ،ﻭﺗﻨﺄﹶﻯ ﻋﻨﻪ ﺍﻟﺮﺫﺍﺋﻞ ،ﺑﻔﻌﻞ ﻧﺼﻮﺹ ﺍﻟﺸﺮﻉ ﺍﻻﳚﺎﺑﻴﺔ ﺃﻭ ﺍﻟﻨﺪﺑﻴﺔ ،ﺍﻟﹼﱵ ﻗﺮﺃﻫﺎ ﻭﻋﻘﻠﻬﺎ ،ﺃﻭ ﲰﻌﻬﺎ ﻭﻭﻋﺎﻫﺎ . ﹼﰒ ﳚﺪ ﺍﳌﺆﻣﻦ ﺃ ﹼﻥ ﺍﷲ ﺗﻌﺎﱃ ﻗﺪ ﺭﻏﺒﻪ ﰲ ﺫﻟﻚ ﻭﺃﻏﺮﺍﻩ ﺑﺎﻷﺟﺮ ﺍﻟﻌﻈﻴﻢ ﻭﺍﻟﺜﹼﻮﺍﺏ ﺍﳉﺴﻴﻢ ﻋﻠﻰ ﻓﻌﻞ ﺍﻟﻔﻀﺎﺋﻞ ﻭﺍﺟﺘﻨﺎﺏ ﺍﻟﺮﺫﺍﺋﻞ ﻋﻠﻰ ﺣ ﺪ ﺳﻮﺍﺀ ،ﻛﻤﺎ ﺣﺬﺭﻩ ﻣﻦ ﺍﻗﺘﺮﺍﻑ ﺍﻟﺮﺫﺍﺋﻞ ،ﺃﻭ ﺗﺮﻙ ﺍﻟﺘﺤﻠﻲ ﺑﺎﻟﻔﻀﺎﺋﻞ ﻋﻠﻰ ﺣ ﺪ ﺳﻮﺍﺀ ﺃﻳﻀﺎﹰ ،ﻣﻤﺎ ﳚﻌﻠﻪ ﻳﻘﺒﻞ ﻋﻠﻰ ﻣﻜﺎﺭﻡ ﺍﻷﺧﻼﻕ ﺭﻏﺒﹰﺎ ﻭﺭﻫﺒﺎﹰ ،ﻭﺑﺬﻟﻚ ﻳﻜﻮﻥ ﻗﺪ ﲣﻠﹼﻖ ﺑﺄﺧﻼﻕ ﺍﻹﺳﻼﻡ ﺍﻟﻌﺎﻟﻴﺔ ،ﻭ ﻋ ﺪ ﻣﻦ ﺃﻫﻠﻬﺎ ﺍﻟﻨﺎﺋﻠﲔ ﺃﺟﺮﻫﺎ ﻭﻓﻀﻠﻬﺎ ﺍﻟﺬﻱ ﻳﺒﻠﻎ ﺃﺟﺮ ﺍﻟﺼﺎﺋﻢ ﺍﻟﻘﺎﺋﻢ ) ﺍﳊﺪﺍﺩ1996 ،ﻡ ،ﺝ.(39:،1 ﺖ ﻋﻠﻴﻬﺎ ﺍﻟﻨﻔﺲ ،ﺇﻻ ﺃ ﹼﻥ ﻭﻻ ﺭﻳﺐ ﺃﻥ ﺃﺛﻘﻞ ﻣﺎ ﻋﻠﻰ ﺍﻟﻄﹼﺒﻴﻌﺔ ﺍﻟﺒﺸﺮﻳﺔ ﺗﻐﻴﲑ ﺍﻷﺧﻼﻕ ﺍﻟﹼﱵ ﻃﺒﻌ ﺫﻟﻚ ﻟﻴﺲ ﻣﺘﻌﺬﹼﺭﹰﺍ ﻭﻻ ﻣﺴﺘﺤﻴﻼﹰ ،ﺑﻞ ﺇﻥﹼ ﻫﻨﺎﻙ ﺃﺳﺒﺎﺑﹰﺎ ﻋﺪﻳﺪﺓ ،ﻭﻭﺳﺎﺋﻞ ﻣﺘﻨﻮﻋﺔ ﻳﺴﺘﻄﻴﻊ ﺍﻹﻧﺴﺎﻥ ﺧﻼﳍﺎ ﺃﻥ ﻳﻜﺘﺴﺐ ﺣﺴﻦ ﺍﳋﻠﻖ ﻭﻣﻦ ﺫﻟﻚ ﻣﺎﻳﻠﻲ: ﺃﻭ ﹰﻻ :ﺳﻼﻣﺔ ﺍﻟﻌﻘﻴﺪﺓ . ﻓﺸﺄﻥ ﺍﻟﻌﻘﻴﺪﺓ ﻋﻈﻴﻢ ،ﻭﺃﻣﺮﻫﺎ ﺟﻠﻞ؛ ﻓﺎﻟﺴﻠﻮﻙ–ﰲ ﺍﻟﻐﺎﻟﺐ– ﲦﺮﺓ ﳌﺎ ﳛﻤﻠﻪ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﻓﻜﺮ ،ﻭﻣﺎ ﻳﻌﺘﻘﺪﻩ ﻣﻦ ﻣﻌﺘﻘﺪ ،ﻭﻣﺎ ﻳﺪﻳﻦ ﺑﻪ ﻣﻦ ﺩﻳﻦ. ﻭﺍﻻﳓﺮﺍﻑ ﰲ ﺍﻟﺴﻠﻮﻙ ﺇﳕﺎ ﻫﻮ ﻧﺎﺗﺞ ﻋﻦ ﺧﻠﻞ ﰲ ﺍﳌﻌﺘﻘﺪ ،ﹼﰒ ﺇ ﹼﻥ ﺍﻟﻌﻘﻴﺪﺓ ﻫﻲ ﺍﻹﳝﺎﻥ، ﺖ ﺍﻷﺧﻼﻕ ﺗﺒﻌﹰﺎ ﻟﺬﻟﻚ؛ ﻓﺎﻟﻌﻘﻴﺪﺓ ﺖ ﺍﻟﻌﻘﻴﺪﺓ ﺣﺴﻨ ﺤ ﻭﺃﻛﻤﻞ ﺍﳌﺆﻣﻨﲔ ﺇﳝﺎﻧﹰﺎ ﺃﺣﺴﻨﻬﻢ ﺃﺧﻼﻗﺎﹰ؛ ﻓﺈﺫﺍ ﺻ ﺍﻟﺼﺤﻴﺤﺔ ﲢﻤﻞ ﺻﺎﺣﺒﻬﺎ ﻋﻠﻰ ﻣﻜﺎﺭﻡ ﺍﻷﺧﻼﻕ ﻣﻦ ﺻﺪﻕ ،ﻭﻛﺮﻡ ،ﻭﺣﻠﻢ ،ﻭﺷﺠﺎﻋﺔ ،ﻭﳓﻮ ﺫﻟﻚ، ﻛﻤﺎ ﺃﺎ ﺗ ﺮ ﺩﻋﻪ ﻭﺗ ﹸﺬﻣﻪ ﻋﻦ ﻣﺴﺎﻭﻱﺀ ﺍﻷﺧﻼﻕ ﻣﻦ ﻛﺬﺏ ،ﻭﺷﺢ ،ﻭﻃﻴﺶ ،ﻭﺟﻬﻞ ،ﻭﳓﻮﻫﺎ .
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วารสาร อัล-นูร บัณฑิตวิทยาลัย
ﻗﺎﻝ ﺍﻟﻐﺰﺍﱄ" :ﺁﺩﺍﺏ ﺍﻟﻈﻮﺍﻫﺮ ﻋﻨﻮﺍﻥ ﺁﺩﺍﺏ ﺍﻟﺒﻮﺍﻃﻦ ،ﻭﺣﺮﻛﺎﺕ ﺍﳉﻮﺍﺭﺡ ﲦﺮﺍﺕ ﺍﳋﻮﺍﻃﺮ، ﻭﺍﻷﻋﻤﺎﻝ ﻧﺘﻴﺠﺔ ﺍﻷﺧﻼﻕ ،ﻭﺍﻵﺩﺍﺏ ﺭ ﺷ ﹺﺢ 4ﺍ ﹶﳌﻌﺎ ﹺﺭﻑ ،ﻭﺳﺮﺍﺋﺮ ﺍﻟﻘﻠﻮﺏ ﻫﻲ ﻣﻐﺎﺭﺱ ﺍﻷﻓﻌﺎﻝ ﺸﺮﹺﻕ ﻋﻠﻰ ﺍﻟﻈﹼﻮﺍﻫﺮ ﹶﻓﺘ ﺰﻳﻨﻬﺎ ،ﻭﲡﻠﹼﻴﻬﺎ ،ﻭﺗﺒﺪﻝ ﺑﺎﶈﺎﺳﻦ ﻣﻜﺎﺭﻫﻬﺎ ﻭﻣﻨﺎﺑﻌﻬﺎ ،ﻭﺃﻧﻮﺍﺭ ﺍﻟﺴﺮﺍﺋﺮ ﻫﻲ ﺍﻟﹼﱵ ﺗ ﻭﻣﺴﺎﻭﻳﻬﺎ .ﻭﻣﻦ ﱂ ﳜﺸﻊ ﻗﻠﺒﻪ ﱂ ﲣﺸﻊ ﺟﻮﺍﺭﺣﻪ ،ﻭﻣﻦ ﱂ ﻳﻜﻦ ﺻﺪﺭﻩ ﻣﺸﻜﺎﺓ ﺍﻷﻧﻮﺍﺭ ﺍﻹﳍﻴﺔ ﱂ ﺾ ﻋﻠﻰ ﻇﺎﻫﺮﻩ ﲨﺎﻝ ﺍﻵﺩﺍﺏ ﺍﻟﻨﺒﻮﻳﺔ" )ﺍﻟﻐﺰﺍﱄ ،ﺩ.ﺕ ،ﺝ.(357:،2 ﻳ ﻔ ﻓﺈﻥ ﻛﺎﻥ ﺍﻷﻣﺮ ﻛﺬﻟﻚ ﻓﻤﺎ ﺃﺟﺪﺭ ﺑﺎﳌﺴﻠﻢ ﺃﻥ ﳛﺮﺹ ﻛ ﹼﻞ ﺍﳊﺮﺹ ﻋﻠﻰ ﺳﻼﻣﺔ ﻋﻘﻴﺪﺗﻪ ﻭﺻﻔﺎﺋﻬﺎ ﻣﻦ ﻛﻞ ﺷﺎﺋﺒﺔ ﺗﺸﻮﺎ ،ﻭﻣﺎ ﺃﺣﺮﻯ ﺑﺎﳌﺼﻠﺤﲔ ﺃﻥ ﻳﻘﺪﻣﻮﺍ ﺃﻣﺮ ﺍﻟﻌﻘﻴﺪﺓ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ؛ ﻷ ﹼﻥ ﺖ ﺃﺧﻼﻗﻬﻢ ﺗﺒﻌﹰﺎ ﻟﺬﻟﻚ. ﺖ ﻧﻔﻮﺳﻬﻢ ،ﻭﺍﺳﺘﻘﺎﻣ ﺖ ﻋﻘﺎﺋﺪﻫﻢ ﺯ ﹶﻛ ﺤ ﺻ ﺍﻟﻨﺎﺱ ﺇﺫﺍ ﺛﺎﻧﻴﺎ :ﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﺘﻀﺮﻉ ﺇﱃ ﺍﷲ . ﺖ ﻋﻠﻴﻪ ﺍﻟﱪﻛﺎﺕ ﻓﻤﻦ ﺖ ﻋﻠﻴﻪ ﺍﳋﲑﺍﺕ ،ﻭﺍﺎﻟ ﻓﺎﻟﺪﻋﺎﺀ ﺑﺎﺏ ﻋﻈﻴﻢ ،ﻓﺈﺫﺍ ﻓﺘﺢ ﻟﻠﻌﺒﺪ ﺗﺘﺎﺑﻌ ﺭﻏﺐ ﰲ ﺍﻟﺘﺤﻠﻲ ﲟﻜﺎﺭﻡ ﺍﻷﺧﻼﻕ ،ﻭﺭﻏﺐ ﺑﺎﻟﺘﺨﻠﻲ ﻣﻦ ﻣﺴﺎﻭﺉ ﺍﻷﺧﻼﻕ؛ ﻓﻠﻴﻠﺠﺄ ﺇﱃ ﺭﺑﻪ ،ﻭﻟﲑﻓﻊ ﻒ ﺍﻟﻀﺮﺍﻋﺔ؛ ﻟﲑﺯﻗﻪ ﺣﺴﻦ ﺍﳋﻠﻖ ،ﻭﻳﺼﺮﻑ ﻋﻨﻪ ﺳﻴﺌﻪ؛ ﻓﺎﻟﺪﻋﺎﺀ ﻣﻔﻴﺪ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻭﻏﲑﻩ، ﺇﻟﻴﻪ ﺃﻛ ﻭﳍﺬﺍ ﻛﺎﻥ ﺍﻟﻨﱯ ﻛﺜﲑ ﺍﻟﻀﺮﺍﻋﺔ ﺇﱃ ﺭﺑﻪ ﻳﺴﺄﻟﻪ ﺃﻥ ﻳﺮﺯﻗﻪ ﺣﺴﻦ ﺍﳋﻠﻖ ،ﻭﻛﺎﻥ ﻳﻘﻮﻝ ﰲ ﺩﻋﺎﺀ ﻑ ﺼ ﹺﺮ ﻑ ﻋﻨﻲ ﺳﻴﹶﺌﻬﺎ ﻟﹶﺎ ﻳ ﺻ ﹺﺮ ﺖ ﻭﺍ ﺴﹺﻨﻬﺎ ﹺﺇ ﱠﻻ ﹶﺃ ﻧ ﻕ ﻟﹶﺎ ﻳ ﻬﺪﻱ ﻟﹶﺄ ﺣ ﺴ ﹺﻦ ﺍﹾﻟﹶﺄ ﺧﻠﹶﺎ ﹺ ﺍﻹﺳﺘﻔﺘﺎﺡ)) :ﻭﺍ ﻫ ﺪﻧﹺﻲ ﻟﹶﺄ ﺣ ﺖ(( )ﻣﺴﻠﻢ1407 ،ﻫـ.(1290: ﻋﻨﻲ ﺳﻴﹶﺌﻬﺎ ﹺﺇﻟﱠﺎ ﹶﺃ ﻧ ﻭﻛﺎﻥ ﻣﻦ ﺩﻋﺎﺋﻪ : ﻼﻕﹺ ،ﻭﺍ َﻷ ﻫﻮﺍﺀِ ،ﻭﺍ َﻷ ﻋﻤﺎﻝﹺ ،ﻭﺍ َﻷ ﺩﻭﺍ ِﺀ ﺕ ﺍ َﻷ ﺧ ﹶ ﺍﻟﱠﻠ ﻬ ﻢ ﺟﻨﺒﻨﹺﻲ ﻣﻨ ﹶﻜﺮﺍ )ﺍﳊﺎﻛﻢ ،ﺩ.ﺕ.(1904: ﻭﻛﺎﻥ ﻳﻘﻮﻝ: ﺏ ﺍﻟ ﹶﻘﺒﺮ، ﻚ ﻣ ﻦ ﻋﺬﹶﺍ ﹺ ﺨﻞﹺ ،ﻭﹶﺃﻋﻮ ﹸﺫ ﹺﺑ ﳉﺒﻦﹺ ،ﻭﺍﹾﻟ ﻬ ﺮﻡﹺ ،ﻭﺍﻟﺒ ﺴﻞﹺ ،ﻭﺍ ﹸ ﺠﺰﹺ ،ﻭﺍﻟ ﹶﻜ ﺍﻟﱠﻠ ﻬ ﻢ ﹺﺇﻧﻲ ﹶﺃﻋﻮ ﹸﺫ ﹺﺑﻚ ﻣ ﻦ ﺍﻟ ﻌ )ﺍﻟﺒﺨﺎﺭﻱ1378 ،ﻫـ5890:؛ ﻣﺴﻠﻢ1407 ،ﻫـ.(4878: ﺕ ﺤﻴﺎ ﻭﺍ ﹶﳌﻤﺎ ﻭ ﻣ ﻦ ﻓﺘﻨ ﺔ ﺍ ﹶﳌ ﺛﺎﻟﺜﹰﺎ :ﺍﺎﻫﺪﺓ . ﻓﺎﺎﻫﺪﺓ ﻣﻦ ﺃﺳﺒﺎﺏ ﺍﻛﺘﺴﺎﺏ ﺍﻷﺧﻼﻕ ﻭﺗﻨﻔﻊ ﻛﺜﲑﹰﺍ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ؛ ﺫﻟﻚ ﺃ ﹼﻥ ﺍﳋﻠﻖ ﺍﳊﺴﻦ ﻧﻮﻉ ﻣﻦ ﺍﳍﺪﺍﻳﺔ ﳛﺼﻞ ﻋﻠﻴﻪ ﺍﳌﺮﺀ ﺑﺎﺎﻫﺪﺓ . ﻗﺎﻝ ﺗﻌﺎﱃ: )ﺳﻮﺭﺓ ﺍﻟﻌﻨﻜﺒﻮﺕ.(69 :29 ، { z y x w v ut s r q p ﻓﻔﻲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺑﻴﺎﻥ ﺑﺄ ﹼﻥ ﺍﻟﹼﺬﻳﻦ ﳚﺎﻫﺪﻭﻥ ﰲ ﺍﷲ ﻟﻄﻠﺐ ﻣﺮﺿﺎﺗﻪ ﻭﺍﻟﻨﻴﻞ ﻣﻦ ﻧﻔﺤﺎﺗﻪ ﻭﻫﺪﺍﻳﺘﻪ ﺑﺎﺎﻫﺪﺓ ﻭﺍﳌﺜﺎﺑﺮﺓ ﻳﻬﺪﻩ ﺍﷲ ﻟﺪﻳﻨﻪ ﻭﻷﺣﺴﻦ ﺍﻷﺧﻼﻕ ﻭﺍﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺎﺕ ﻭﻳﻮﻓﻘﻬﻢ ﻹﺻﺎﺑﺔ ﺍﻟﻄﹼﺮﻳﻘﺔ 4ﺍﻱ ﻋﺮﻕ :ﺇﻋﻄﺎﺀ ﺍﳌﻌﺎﺭﻑ.
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วารสาร อัล-นูร บัณฑิตวิทยาลัย
ﺍﳌﺴﺘﻘﻴﻤﺔ )ﺍﻟﻄﱪﻱ1415،ﻫـ1995-ﻡ ،11:،ﺹ18؛ ﺍﻟﻘﺮﻃﱯ1417،ﻫـ1996-ﻡ،ﺝ .(232:،13ﻗﺎﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺎﺱ :ﻭﺍﻟﹼﺬﻳﻦ ﺟﺎﻫﺪﻭﺍ ﰲ ﻃﺎﻋﺘﻨﺎ ﻟﻨﻬﺪﻳﻨﻬﻢ ﺳﺒﻞ ﺛﻮﺍﺑﻨﺎ" )ﺍﻟﻘﺮﻃﱯ1417 ،ﻫـ- 1996ﻡ،ﺝ ،(232:،13ﻭﺍﳌﻌﲏ ﺑﺬﻟﻚ ﺍﻟﺮﺳﻮﻝ ﻭﺃﺻﺤﺎﺑﻪ ﻭﺃﺗﺒﺎﻋﻪ ﺇﱃ ﻳﻮﻡ ﺍﻟﺪﻳﻦ ﺍﻟﹼﺬﻳﻦ ﻫﺪﺍﻫﻢ ﺍﷲ ﺇﱃ ﺃﺣﺴﻦ ﺍﻷﺧﻼﻕ ﻭﺍﻟﻔﻀﺎﺋﻞ ﻭﺍﳌﻜﺎﺭﻡ. ﻓﻤﻦ ﺟﺎﻫﺪ ﻧﻔﺴﻪ ﻋﻠﻰ ﺍﻟﺘﺤﻠﻲ ﺑﺎﻟﻔﻀﺎﺋﻞ ،ﻭﺟﺎﻫﺪﻫﺎ ﻋﻠﻰ ﺍﻟﺘﺨﻠﻲ ﻣﻦ ﺍﻟﺮﺫﺍﺋﻞ ﺣﺼﻞ ﻟﻪ ﰊ ﻱ ﻓﻄﺮﻱ ،ﻭﻣﻨﻬﺎ ﻣﺎﻫﻮ ﺍﻛﺘﺴﺎ ﺧﲑ ﻛﺜﲑ ،ﻭﺍﻧﺪﻓﻊ ﻋﻨﻪ ﺷ ﺮ ﻣﺴﺘﻄﲑ؛ ﻓﺎﻷﺧﻼﻕ ﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﻏﺮﻳﺰ ﻳﺄﰐ ﺑﺎﻟﺪﺭﺑﺔ ﻭﺍﳌﻤﺎﺭﺳﺔ. ﻭﺍﺎﻫﺪﺓ ﻻ ﺗﻌﲏ ﺃﻥ ﳚﺎﻫﺪ ﺍﳌﺮﺀ ﻧﻔﺴﻪ ﻣﺮﺓ ﺃﻭ ﻣﺮﺗﲔ ﺃﻭ ﺃﻛﺜﺮ ،ﺑﻞ ﺗﻌﲏ ﺃﻥ ﳚﺎﻫﺪ ﻧﻔﺴﻪ ﱴ ﻳﺄﺗﻴﻪ ﺍﻟﻴﻘﲔ؛ ﺫﻟﻚ ﺃﻥ ﺍﺎﻫﺪﺓ ﻋﺒﺎﺩﺓ ،ﻭﺍﷲ ﺗﻌﺎﱃ ﻳﻘﻮﻝ: ﺣ )ﺳﻮﺭﺓ ﺍﳊﺠﺮ.(99 :15، { z v u t s r ﺭﺍﺑﻌﺎ :ﺍﶈﺎﺳﺒﺔ . ﻭﺫﻟﻚ ﺑﻨﻘﺪ ﺍﻟﻨﻔﺲ ﺇﺫﺍ ﺍﺭﺗﻜﺒﺖ ﺃﺧﻼﻗﹰﺎ ﺫﻣﻴﻤﺔ ،ﻭ ﺣ ﻤﻠﻬﺎ ﻋﻠﻰ ﺃﻥ ﻻ ﺗﻌﻮﺩ ﺇﱃ ﺗﻠﻚ ﺍﻷﺧﻼﻕ ﺕ. ﺖ ﻭﻗﺼﺮ ﻣﺮﺓ ﺃﺧﺮﻯ ،ﻣﻊ ﺃﺧﺬﻫﺎ ﲟﺒﺪﺃ ﺍﻟﺜﹼﻮﺍﺏ ﺇﺫﺍ ﺃﺣﺴﻨﺖ ،ﻭﺃﺧﺬﻫﺎ ﲟﺒﺪﺃ ﺍﻟﻌﻘﺎﺏ ﺇﺫﺍ ﺗﻮﺍﻧ ﲨﻬﺎ ،5ﻭﺃﺭﺳﻠﻬﺎ ﻋﻠﻰ ﺳﺠﻴﺘﻬﺎ ﺑﻌﺾ ﺍﻟﻮﻗﺖ ﰲ ﺍﳌﺒﺎﺡ ،ﻭﺇﺫﺍ ﺖ ﺃﺭﺍﺣﻬﺎ ،ﻭﺃ ﻓﺈﺫﺍ ﺃﺣﺴﻨ ﺤﺴﻦ ﺍﳌﺒﺎﻟﻐﺔ ﰲ ﺕ ﺃﺧﺬﻫﺎ ﺑﺎﳊﺰﻡ ﻭﺍﳉﺪ ،ﻭﺣﺮﻣﻬﺎ ﻣﻦ ﺑﻌﺾ ﻣﺎ ﺗﺮﻳﺪ .ﻋﻠﻰ ﺃﻧﻪ ﻻ ﻳ ﺕ ﻭﻗﺼﺮ ﺃﺳﺎﺀ ﳏﺎﺳﺒﺔ ﺍﻟﻨﻔﺲ؛ ﻹﻥ ﺫﻟﻚ ﻗﺪ ﻳﺆﺩﻱ ﺇﱃ ﺍﻧﻘﺒﺎﺿﻬﺎ ﻭﺍﻧﻜﻤﺎﺷﻬﺎ. ﻓﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﻠﻴﺊ ﺑﺎﻵﻳﺎﺕ ﺍﻟﱵ ﺗﺒﲔ ﲟﻔﻬﻮﻡ ﺍﳌﺨﺎﻟﻔﺔ ﺍﳊﺚ ﻋﻠﻰ ﺍﶈﺴﺎﺑﺔ ﻓﻘﺎﻝ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ:
{ n m lk j i h g f e d cb a ` _ ^ ] \ [ Z
)ﺳﻮﺭﺓ ﺍﻷﻧﺒﻴﺎﺀ.(47 :21،
z o
ﻭﻗﺎﻝ ﺗﻌﺎﱃ:
{ ¿ z Ï Î Í Ì Ë ÊÉ È Ç ÆÅ Ä Ã Â Á À
ﻭﻗﺎﻝ ﺗﻌﺎﱃ: { zc b a ` _ ~ } | { z y x w
)ﺳﻮﺭﺓ ﺍﺎﺩﻟﺔ.(6 :58، )ﺳﻮﺭﺓ ﺍﻟﺰﻟﺰﻟﺔ.(8-7 :99،
ﻭﻗﺎﻝ ﺗﻌﺎﱃ:
{ z w v u t s r q p o nm l k j i h g fe d c b a
)ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ.(161 :3،
5ﺃﺟ ﻢ :ﺃﻱ ﺃﻛﺜﺮ ﻣﻨﻬﺎ.
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วารสาร อัล-นูร บัณฑิตวิทยาลัย
ﻗﺎﻝ ﺍﺑﻦ ﺍﳌﻘﻔﹼﻊ" :ﻟﻴﺤﺴﻦ ﺗﻌﺎﻫﺪﻙ ﻧﻔﺴﻚ ﲟﺎ ﺗﻜﻮﻥ ﺑﻪ ﻟﻠﺨﲑ ﺃﻫﻼﹰ ،ﻓﺈ ﹼﻥ ﻓﻌﻠﺖ ﺫﻟﻚ ﺃﺗﺎﻙ ﺍﳋﲑ ﻳﻄﻠﺒﻚ ﻛﻤﺎ ﻳﻄﻠﺐ ﺍﳌﺎﺀ ﺍﻟﺴﻴﻞ ﺇﱃ ﺍﳊﺪﻭﺭﺓ ")ﺍﺑﻦ ﺍﳌﻘﻔﻊ ،ﺩ.ﺕ.(90:، ﺧﺎﻣﺴﺎ :ﺍﻟﺘﻔﻜﺮ ﰲ ﺍﻵﺛﺎﺭ ﺍﳌﺘﺮﺗﺒﺔ ﻋﻠﻰ ﺣﺴﻦ ﺍﳋﻠﻖ . ﺕ ﺍﻷﺷﻴﺎﺀ ،ﻭﺍﺳﺘﺤﻀﺎﺭ ﺣﺴﻦ ﻋﻮﺍﻗﺒﻬﺎ ﻣﻦ ﺃﻛﱪ ﺍﻟ ﺪﻭﺍﻋﻲ ﺇﱃ ﻓﻌﻠﻬﺎ، ﻓﺈ ﹼﻥ ﻣﻌﺮﻓﺔ ﲦﺮﺍ ﺖ ﺍﻟﻨﻔﺲ ﺫﻛﱠﺮﻫﺎ ﺗﻠﻚ ﺍﻵﺛﺎﺭ ،ﻭﻣﺎ ﲡﲏ ﺑﺎﻟﺼﱪ ﻣﻦ ﲨﻴﻞ ﺼ ﻌﺒ ﻭﲤﺜﹼﻠﻬﺎ ،ﻭﺍﻟﺴﻌﻲ ﺇﻟﻴﻬﺎ .ﻓﻜﻠﹼﻤﺎ ﺗ ﺍﻟﺜﹼﻤﺎﺭ؛ ﻓﺈﻧﻬﺎ ﺣﻴﻨﺌﺬ ﺗﻠﲔ ،ﻭﺗﻨﻘﺎﺩ ﻃﺎﺋﻌﺔ ﻣﻨﺸﺮﺣﺔ؛ ﻓﺈ ﹼﻥ ﺍﳌﺮﺀ ﺇﺫﺍ ﺭﻏﺐ ﰲ ﻣﻜﺎﺭﻡ ﺍﻷﺧﻼﻕ ،ﻭﺃﺩﺭﻙ ﺃﻧﻬﺎ ﺃﻭﱃ ﻣﺎ ﺍﻛﺘﺴﺒﺘﻪ ﺍﻟﻨﻔﻮﺱ ،ﻭﺃﺟ ﹼﻞ ﻏﻨﻴﻤﺔ ﻏﻨﻤﻬﺎ ﺍﳌﻮﻓﹼﻘﻮﻥ؛ ﺳﻬﻞ ﻋﻠﻴﻪ ﻧﻴﻠﻬﺎ ﻭﺍﻛﺘﺴﺎﺎ .ﻭﻛﻤﺎ ﻧﻌﻠﻢ ﺃ ﹼﻥ ﺍﷲ ﺗﻌﺎﱃ ﻗﺪ ﺃﻣﺮﻧﺎ ﺑﺎﻟﺘﻔﻜﺮ ﻭﺍﻟﺘﺪﺑﺮ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻌﺰﻳﺰ ﰲ ﻣﻮﺍﺿﻊ ﻻ ﲢﺼﻰ ،ﻭﺃﺛﲎ ﻋﻠﻰ ﺍﳌﺘﻔﻜﹼﺮﻳﻦ ﻓﻘﺎﻝ: { u t s r q p o n m l k j i h g f e )ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ.(191 :4، zy x w v ﻭﰲ ﺣﺪﻳﺚ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺳﻼﹼﻡ ﻣﺮﻓﻮﻋﹰﺎ)) :ﻻ ﺗﻔﹶ ﱠﻜﺮﻭﺍ ﻓﻲ ﺍﷲِ ،ﻭﺗ ﹶﻔ ﱠﻜﺮﻭﺍ ﻓﻲ ﺧ ﹾﻠ ﹺﻖ ﺍﷲِ ،ﹶﻓﹺﺈ ﱠﻥ ﺴ ﹾﻔﻠﹶﻰ ،ﻭﺭﺃﺳﻪ ﻗﺪ ﺟﺎ ﻭ ﺯ ﺍﻟﺴﻤﺎﺀ ﺍﻟ ﻌ ﹾﻠﻴﺎ ،ﻣﺎ ﺑﲔ ﹶﻗ ﺪ ﻣﻴ ﻪ ﹺﺇﱃ ﺭ ﹾﻛﺒﺘﻴ ﻪ ﺭﺑﻨﺎ ﺧﹶﻠ ﻖ ﻣﻠﹶﻜﺎﹰ ،ﹶﻗ ﺪﻣﺎ ﻩ ﰲ ﺍﻟﺴﺎﹺﺑ ﻌ ﺔ ﺍﻟ ﻣﺴﲑ ﹶﺓ ﺳﺘﻤﺎﺋﺔ ﻋﺎﻡﹴ ،ﻭﻣﺎ ﺑﲔ ﹶﻛ ﻌﺒﻴ ﻪ ﺇﱃ ﹶﺃ ﺧ ﻤﺺﹺ ﹶﻗ ﺪ ﻣﻴ ﻪ ﻣﺴﲑ ﹶﺓ ﺳﺘﻤﺎﺋ ﺔ ﻋﺎﻡﹴ ،ﻭﺍﳋﹶﺎﻟ ﻖ ﺃﻋﻈﻢ ﻣﻦ ﻕ (( )ﺍﻷﻟﺒﺎﱐ1415 ،ﻫـ1995-ﻡ ،ﺝ.(396:،4 ﺨﻠﹸﻮ ﹺ ﺍ ﹶﳌ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﺍﻟﻘﺎﲰﻲ ":ﻭﻗﺎﻝ ﺣﺎﰎ" :ﻣﻦ ﺍﻟﻌﱪﺓ ﻳﺰﻳﺪ ﺍﻟﻌﻠﻢ ،ﻭﻣﻦ ﺍﻟﺬﹼﻛﺮ ﻳﺰﻳﺪ ﺍﳊﺐ ،ﻭﻣﻦ ﺍﻟﺘﻔﻜﺮ ﻳﺰﻳﺪ ﺍﳋﻮﻑ" .ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ" :ﺍﺳﺘﻌﻴﻨﻮﺍ ﻋﻠﻰ ﺍﻟﻜﻼﻡ ﺑﺎﻟﺼﻤﺖ ،ﻭﻋﻠﻰ ﺍﻻﺳﺘﻨﺒﺎﻁ ﺑﺎﻟﻔﻜﺮ" ﰒ ﺇ ﹼﻥ ﲦﺮﺓ ﺍﻟﻔﻜﺮ ﻫﻲ ﺍﻟﻌﻠﻢ ﻭﺍﺳﺘﺠﻼﺏ ﻣﻌﺮﻓﺔ ﺫﻟﻚ ﻟﻴﺴﺖ ﺣﺎﺻﻠﺔ ،ﻭﺇﺫﺍ ﺣﺼﻞ ﺍﻟﻌﻠﻢ ﰲ ﺍﻟﻘﻠﺐ ﺗﻐﻴﺮ ﺣﺎﻝ ﺍﻟﻘﻠﺐ ،ﻭﺇﺫﺍ ﺗﻐ ﲑ ﺣﺎﻝ ﺍﻟﻘﻠﺐ ﺗﻐﻴﺮﺕ ﺃﻋﻤﺎﻝ ﺍﳉﻮﺍﺭﺡ .ﻓﺎﻟﻔﻜﺮ ﺇﺫﹰﺍ ﻫﻮ ﺍﳌﺒﺪﺃ ﻭﺍﳌﻔﺘﺎﺡ ﻟﻠﺨﲑﺍﺕ ﻛﻠﹼﻬﺎ ﻷﻧﻪ ﺍﻟﹼﺬﻱ ﻳﻨﻘﻞ ﻣﻦ ﺍﳌﻜﺎﺭﻩ ﺇﱃ ﺍﶈﺎﺏ ،ﻭﻳﻬﺪﻱ ﺇﱃ ﺍﺳﺘﺜﻤﺎﺭ ﺍﻟﻌﻠﻮﻡ ﻭﻧﺘﺎﺝ ﺍﳌﻌﺎﺭﻑ ﻭﺍﻟﻔﻮﺍﺋﺪ" )ﺍﻟﻘﺎﲰﻲ1415 ،ﻫـ1995-ﻡ.(310:، ﻚ ﻓﻴﻪ ﳜﺮﺝ ﺑﺂﺛﺎﺭ ،ﺗﺘﺮﺗﺐ ﻋﻠﻴﻪ ﺣﺴﻦ ﻓﺎﻟﺘﻔﻜﺮ ﻭﺍﻟﺘﺄﻣﻞ ﰲ ﺁﻳﺎﺕ ﺍﷲ ﺍﻟﻜﻮﻧﻴﺔ ﻣﻤﺎ ﻻ ﺷ ﺍﳋﻠﻖ ﻭﻳﺰﻳﺪ ﺑﺎﳋﻮﻑ ﻭﺍﳋﺸﻴﺔ ﻣﻦ ﺍﻟﺒﺎﺭﺉ ﻓﻴﻨﻌﻜﺲ ﻫﺬﺍ ﺍﳋﻮﻑ ﺇﱃ ﲢﺴﲔ ﺍﻷﺧﻼﻕ ﻭﻇﻬﻮﺭ ﺑﻌﻀﹰﺎ ﻣﻦ ﺍﻷﺧﻼﻕ ﺍﻟﻔﺎﺿﻠﺔ ﻛﺎﻟﺘﻮﺍﺿﻊ ﻭﺍﻟﻘﻨﺎﻋﺔ ﻭﺍﻟﺮﺿﺎ ﻭﻏﲑ ﺫﻟﻚ . ﺳﺎﺩﺳﺎ :ﺍﻟﻨﻈﺮ ﰲ ﻋﻮﺍﻗﺐ ﺳﻮﺀ ﺍﳋﻠﻖ . ﻭﺫﻟﻚ ﺑﺘﺄﻣﻞ ﻣﺎ ﳚﻠﺒﻪ ﺳﻮﺀ ﺍﳋﻠﻖ ﻣﻦ ﺍﻷﺳﻒ ﺍﻟﺪﺍﺋﻢ ،ﻭﺍ ﹶﳍ ﻢ ﺍﳌﻼﺯﻡ ،ﻭﺍﳊﺴﺮﺓ ﻭﺍﻟﻨﺪﺍﻣﺔ، ﺼ ﺮ ﻋﻦ ﻣﺴﺎﻭﺉ ﺍﻷﺧﻼﻕ ،ﻭﻳﻨﺒﻌﺚ ﺇﱃ ﻭﺍﻟﺒﻐﻀﺎﺀ ﰲ ﻗﻠﻮﺏ ﺍﳋﻠﻖ؛ ﻓﺬﻟﻚ ﻳﺪﻋﻮ ﺍﳌﺮﺀ ﺇﱃ ﺃ ﹾﻥ ﻳ ﹾﻘ ﳏﺎﺳﻨﻬﺎ.
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วารสาร อัล-นูร บัณฑิตวิทยาลัย
ﻓﺴﻮﺀ ﺍﳋﻠﻖ ﻋﻤﻞ ﻣﺮﺫﻭﻝ ،ﻭﻣﺴﻠﻚ ﺩﱐﺀ ،ﳝﻘﺘﻪ ﺍﷲ – ﻋﺰﻭﺟﻞ– ﻭﻳﺒﻐﻀﻪ ﺍﻟﺮﺳﻮﻝ ،ﺑﻞ ﺇ ﱠﻥ ﺍﻟﻨﺎﺱ – ﻛﻤﺎ ﺫﻛﺮﻧﺎ ﺳﺎﺑﻘﹰﺎ – ﻋﻠﻰ ﺍﺧﺘﻼﻑ ﻣﺸﺎﺭﻢ ﻳﺒﻐﻀﻮﻥ ﺳﻮﺀ ﺍﳋﻠﻖ ،ﻭﻳﻨﻔﺮﻭﻥ ﻣﻦ ﺃﻫﻠﻪ، ﻓﻬﻮ ﳑﺎ ﻳﻨﻔﺮ ﺍﻟﻨﺎﺱ ،ﻭﻳﻔﺮﻕ ﺍﳉﻤﺎﻋﺎﺕ ،ﻭﻳﺼ ﺪ ﻋﻦ ﺍﳋﲑ ،ﻭﻳﺼﺪﻑ ﻋﻦ ﺍﳍﺪﻯ . ﹼﰒ ﺇﻧﻪ ﳎﻠﺒﺔ ﻟﻠﻬ ﻢ ﻭﺍﻟﻐﻢ ،ﻭﻣﺪﻋﺎﺓ ﻟﻠﻜﺪﺭ ﻭﺿﻴﻖ ﺍﻟﺼﺪﺭ ،ﺳﻮﺍﺀ ﻷﻫﻠﻪ ﺃﻭ ﳌﻦ ﻳﺘﻌﺎﻣﻞ ﻣﻌﻬﻢ. ﻓﻤﺎ ﺃﺿﻴﻖ ﻋﻴﺶ ﻣﻦ ﺳﺎﺀ ﺧﻠﻘﻪ ،ﻣﺎ ﺃﺷ ﺪ ﺑﻼﺀ ﻣﻦ ﺍﺑﺘﻠﻲ ﺑﺴﻲﺀ ﺍﳋﻠﻖ .ﻗﺎﻝ ﺍﻟﻨﱯ : ﺸ ﺪﻗﹸﻮ ﹶﻥ ﻀ ﹸﻜ ﻢ ﹺﺇﹶﻟﻲ ،ﻭﹶﺃﺑ ﻌ ﺪ ﹸﻛ ﻢ ﻣﻨﻲ ﻓﻲ ﺍﻵ ﺧ ﺮ ﺓ ﹶﺃ ﺳ ﻮ ﺅ ﹸﻛ ﻢ ﹶﺃﺧﻼﻗﹰﺎ ،ﺍﻟﱠﺜ ﺮﺛﹶﺎﺭﻭ ﹶﻥ ،ﺍ ﹸﳌﺘ ﹶﻔﻴ ﻘﻬﻮ ﹶﻥ ،ﺍ ﹸﳌﺘ ﻭﹺﺇ ﱠﻥ ﹶﺃﺑ ﻐ )ﺍﺑﻦ ﺣﻨﺒﻞ1398 ،ﻫـ.(17077: ﻗﺎﻝ ﺍﻷﺣﻨﻒ ﺑﻦ ﻗﻴﺲ ":ﺃﻻ ﺃﺧﱪﻛﻢ ﺑﺄﺩﻭﺃ ﺍﻟﺪﺍﺀ ؟ ﻗﺎﻟﻮﺍ :ﺑﻠﻰ ،ﻗﺎﻝ :ﺍﳋﻠﻖ ﺍﻟﺪﱐﺀ، ﻭﺍﻟﻠﹼﺴﺎﻥ ﺍﻟﺒﺬﻱﺀ" ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ" :ﻣﻦ ﺳﺎﺀ ﺧﻠﻘﻪ ﺿﺎﻕ ﺭﺯﻗﻪ" ﻭﻗﺎﻝ ﺍﻵﺧﺮ" :ﺍﳊﺴﻦ ﺍﳋﻠﻖ ﻣﻦ ﻧﻔﺴﻪ ﰲ ﺭﺍﺣﻪ ،ﻭﺍﻟﻨﺎﺱ ﻣﻨﻪ ﰲ ﺳﻼﻣﺔ ،ﻭﺍﻟﺴﻲﺀ ﺍﳋﻠﻖ ﻣﻨﻪ ﰲ ﺑﻼﺀ ،ﻭﻫﻮ ﻣﻦ ﻧﻔﺴﻪ ﰲ ﻋﻨﺎﺀ" )ﺍﻧﻈﺮ: ﺍﳌﺎﻭﺭﺩﻱ ،ﺩ.ﺕ.(242:، ﺳﺎﺑﻌﺎ :ﺍﳊﺬﺭ ﻣﻦ ﺍﻟﻴﺄﺱ ﻣﻦ ﺇﺻﻼﺡ ﺍﻟﻨﻔﺲ . ﻓﻬﻨﺎﻙ ﻣﻦ ﺇﺫﺍ ﺍﺑﺘﻠﻰ ﲟﺴﺎﻭﺉ ﺍﻷﺧﻼﻕ ﻇ ﻦ ﺃ ﹼﻥ ﺫﻟﻚ ﺍﻷﻣﺮ ﺿﺮﺑﺔ ﻻﺯﺏ ﻻ ﺗﺰﻭﻝ ،ﻭﺃﻧﻪ ﺲ ﻣﻦ ﻭﺻﻤﺔ 7ﻋﺎﺭ ﻻ ﺗﻨﻤﺤﻲ .ﻭﻫﻨﺎﻙ ﻣﻦ ﺇﺫﺍ ﺣﺎﻭﻝ ﺍﻟﺘﺨﻠﹼﺺ ﻣﻦ ﻋﻴﻮﺑﻪ ﻣﺮﺓ ﺃﻭ ﺃﻛﺜﺮ ﻓﻠﻢ ﻳﻔﻠﺢ؛ ﹶﺃﹺﻳ ﺇﺻﻼﺡ ﻧﻔﺴﻪ ،ﻭﺗﺮﻙ ﺍﶈﺎﻭﻟﺔ ﺇﱃ ﻏﲑ ﺭﺟﻌﺔ .ﻭﻫﺬﺍ ﺍﻷﻣﺮ ﻻ ﳛﺴﻦ ﺑﺎﳌﺴﻠﻢ ،ﻭﻻ ﻳﻠﻴﻖ ﺑﻪ ﺃﺑﺪﺍﹰ؛ ﻓﻼ ﻳﻨﺒﻐﻲ ﻟﻪ ﺃﻥ ﻳﺮﺿﻰ ﻟﻨﻔﺴﻪ ﺑﺎﻟﺪﻭﻥ ،ﻭﺃﻥ ﻳﺘﺮﻙ ﺭﻳﺎﺿﺔ ﻧﻔﺴﻪ؛ ﺯﻋﻤﹰﺎ ﻣﻨﻪ ﺃﻥ ﺗﺒﺪﻝ ﺍﳊﺎﻝ ﻣﻦ ﺍﶈﺎﻝ ،ﺑﻞ ﻳﻨﺒﻐﻲ ﻟﻪ ﺃﻥ ﻳﻘﻮﻱ ﺇﺭﺍﺩﺗﻪ ،ﻭﻳﺸﺤﺬ ﻋﺰﻣﺘﻪ ،ﻭﺃﻥ ﻳﺴﻌﻰ ﻟﺘﻜﻤﻴﻞ ﻧﻔﺴﻪ ،ﻭﺃﻥ ﳚ ﺪ ﰲ ﺗﻼﰲ ﻋﻴﻮﺑﻪ؛ ﺖ ﻋﻴﻮﺑﻪ ﺑﺴﺒﺐ ﺩﺭﺑﺘﻪ ،ﻭﳎﺎﻫﺪﺗﻪ ،ﻭﺳﻌﻴﻪ، ﺖ ﻧﻔﺴﻪ ،ﻭﻗﹼﻠ ﺖ ﺣﺎﻟﻪ ،ﻭﲰ ﻓﻜﻢ ﻣﻦ ﺍﻟﻨﺎﹼﺱ ﻣﻦ ﺗﺒﺪﻟ ﻭﺟﺪﻩ ،ﻭﻣﻐﺎﻟﺒﺘﻪ ﻟﻄﺒﻌﻪ ﻭﻣﻦ ﻫﻨﺎ ﳒﺪ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺣﻴﺚ ﺃ ﹼﻥ ﺍﷲ ﺗﻌﺎﱃ ﻋﺒﺮ ﻣﺮﺓ ﺑﻠﻔﻆ ﻻ ﺗﻘﻨﻄﻮﺍ ﻭﻣﺮﺓ ﺑﻠﻔﻆ ﻻ ﺗﻴﺄﺳﻮﺍ ﻛﻤﺎ ﻗﺎﻝ ﻋﺰ ﻣﻦ ﺷﺄﻧﻪ: 6
{ z ª © ¨ § ¦¥ ¤ £ ¢ ¡ ~ } | { z y x w v u t
)ﺳﻮﺭﺓ ﺍﻟﺰﻣﺮ.(53 :39،
ﺃﻱ ﻗﻞ–ﻳﺎ ﳏﻤﺪ– ﻟﻌﺒﺎﺩﻱ ﺍﻟﹼﺬﻳﻦ ﲤﺎﺩﻭﺍ ﰲ ﺍﳌﻌﺎﺻﻲ ،ﻭﺃﺳﺮﻓﻮﺍ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ ﺑﺈﺗﻴﺎﻥ ﻣﺎ ﺗﺪﻋﻮﻫﻢ ﺇﻟﻴﻪ ﻣﻦ ﺍﻟﺬﹼﻧﻮﺏ :ﻻ ﺗﻴﺄﺳﻮﺍ ﻣﻦ ﺭﲪﺔ ﺍﷲ؛ ﻟﻜﺜﺮﺓ ﺫﻧﻮﺑﻜﻢ ،ﺇﻥ ﺍﷲ ﻳﻐﻔﺮ ﺍﻟﺬﻧﻮﺏ ﲨﻴﻌﺎ ﳌﻦ ﺗﺎﺏ ﻣﻨﻬﺎ ﻭﺭﺟﻊ ﻋﻨﻬﺎ ﻣﻬﻤﺎ ﻛﺎﻧﺖ )ﲨﺎﻋﺔ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ1419،ﻫـ .(464:،
6ﻻﺯﺏ :ﺃﻱ ﻻﺯﻕ ،ﺗﻘﻮﻝ ﻃﲔ ﻻﺯﺏ :ﺍﻱ ﻻﺯﻕ ﻭﻻﺻﻖ ﻭﺛﺎﺑﺖ. 7ﺍﻟﻮﺻﻤﺔ :ﺍﻟﻌﻴﺐ ﻭﺍﻟﻌﺎﺭ.
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ﻭﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ ﺍﻟﺬﻱ ﰲ ﻣﺴﻨﺪ ﺃﲪﺪ ﻣﻦ ﺣﺪﻳﺚ ﺃﻧﺲ ﻗﺎﻝ: ﺤ ﻤ ﺪ ﹺﺑﻴ ﺪﻩ ،ﹶﻟ ﻮ ﹶﺃ ﺧ ﹶﻄ ﹾﺄﺗ ﻢ ﺲ ﻣ ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ﻳﻘﻮﻝ :ﻭﺍﹼﻟﺬﻱ ﻧ ﹾﻔﺴِﻲ ﹺﺑﻴ ﺪﻩ ،ﹶﺃ ﻭ ﻗﹶﺎ ﹶﻝ :ﻭﺍﹼﻟﺬﻱ ﻧ ﹾﻔ ﺲ ﷲ ﻋ ﺰ ﻭ ﺟ ﱠﻞ ﹶﻟ ﻐ ﹶﻔ ﺮ ﹶﻟ ﹸﻜﻢ ،ﻭﺍﹼﻟﺬﻱ ﻧ ﹾﻔ ﺽ ﹸﺛ ﻢ ﺍ ﺳﺘ ﻐ ﹶﻔ ﺮﺗ ﻢ ﺍ َ ﺴﻤﺎ ِﺀ ﻭﺍ َﻷ ﺭ ﹺ ﻸ ﺧﻄﹶﺎﻳﺎ ﹸﻛﻢ ﻣﺎ ﺑﻴ ﻦ ﺍﻟ ﺣﺘﻰ ﺗ ﻤ ُ ﺴﺘ ﻐ ﻔﺮﻭ ﹶﻥ ﺨ ﻄﺌﹸﻮ ﹶﻥ ﹸﺛ ﻢ ﻳ ﷲ ﻋﺰ ﻭ ﺟ ﱠﻞ ﹺﺑ ﹶﻘ ﻮ ﹴﻡ ﻳ ﺨ ﻄﺌﹸﻮﺍ ﹶﻟﺠﺎ َﺀ ﺍ ُ ﺤ ﻤ ﺪ ﹺﺑﻴ ﺪ ﻩ )ﹶﺃ ﻭ ﻭﺍﱠﻟﺬﻱ ﻧ ﹾﻔﺴِﻲ ﹺﺑﻴ ﺪ ﻩ( ﹶﻟ ﻮ ﹶﻟ ﻢ ﺗ ﻣ ﷲ ﹶﻓﻴ ﻐ ﻔ ﺮ ﹶﻟ ﻬ ﻢ )ﺍﺑﻦ ﺣﻨﺒﻞ1419،ﻫـ1998-ﻡ13006:؛ ﺍﺑﻦ ﻛﺜﲑ1417،ﻫـ1996 -ﻡ،ﺝ.(76:،4 ﺍَ ﻭﻗﺎﻝ ﺗﻌﺎﱃ:
{ z k j i h g f e d
ﻭﺑﻠﻔﻆ ﺍﻟﻴﺄﺱ ﻗﺎﻝ :Ÿ
{ z U T S R Q P O N M LK J I H G
)ﺳﻮﺭﺓ ﺍﳊﺠﺮ.(56 :15، )ﺳﻮﺭﺓ ﻳﻮﺳﻒ.(87 :12،
ﻓﻬﺬﻩ ﺍﻵﻳﺎﺕ ﻭﺍﻷﺣﺎﺩﻳﺚ ﺷﺎﻫﺪﺓ ﻋﻠﻰ ﻴﻬﺎ ﻣﻦ ﺍﻟﻴﺄﺱ ﻭﺍﻟﻘﻨﻮﻁ ﻣﻦ ﺇﺻﻼﺡ ﺍﻟﻨﻔﺲ ﺐ ﺍﻟﺘﻮﺍﺑﲔ ﺑﺎﻹﺳﺘﻐﻔﺎﺭ ﻭﺍﻟﺘﻮﺑﺔ ﻭﻣﺎ ﺫﻟﻚ ﺇ ﹼﻻ ﻟﺘﺤﺴﲔ ﺍﻷﺧﻼﻕ ﻭﺗﻄﻬﲑ ﺍﻟﻨﻔﻮﺱ ﻓﺎﺎﻝ ﻭﺍﺳﻊ ﻭﺍﷲ ﳛ ﺐ ﺍﳌﺘﻄﻬﺮﻳﻦ. ﻭﳛ ﺛﺎﻣﻨﺎ :ﻋﻠﻮ ﺍﳍﻤﺔ. ﻓﻌﻠ ﻮ ﺍﳍﻤﺔ ﻳﺴﺘﻠﺰﻡ ﺍﳉﺪ ،ﻭﺍﻹﺑﺎﺀ ،ﻭﻧﺸﺪﺍﻥ ﺍﳌﻌﺎﱄ ،ﻭﺗﻄﻼﺏ ﺍﻟﻜﻤﺎﻝ ،ﻭﺍﻟﺘﺮﻓﻊ ﻋﻦ ﺍﻟﺪﻧﺎﻳﺎ، ﻭﺍﻟﺼﻐﺎﺋﺮ ،ﻭﳏﻘﹼﺮﺍﺕ ﺍﻷﻣﻮﺭ . ﻭﺍﳍﻤﺔ ﺍﻟﻌﺎﻟﻴﺔ ﻻ ﺗﺰﺍﻝ ﺑﺼﺎﺣﺒﻬﺎ ﺗﻀﺮﺑﻪ ﺑﺴﻴﺎﻁ ﺍﻟﻠﻮﻡ ﻭﺍﻟﺘﺄﻧﻴﺐ ،ﻭﺗﺰﺟﺮﻩ ﻋﻦ ﻣﻮﺍﻗﻒ ﺍﻟ ﹼﺬﻝﹼ، ﻭﺍﻛﺘﺴﺎﺏ ﺍﻟﺮﺫﺍﺋﻞ ،ﻭﺣﺮﻣﺎﻥ ﺍﻟﻔﻀﺎﺋﻞ ﺣﱴ ﺗﺮﻓﻌﻪ ﻣﻦ ﺃﺩﱏ ﺩﺭﻛﺎﺕ ﺍﳊﻀﻴﺾ ﺇﱃ ﺃﻋﻠﻰ ﻣﻘﺎﻣﺎﺕ ﺍﺪ ﻭﺍﻟﺴﺆﺩﺩ. ﺖ ﻧﻔﺴﻪ ﺍﺗﺼﻒ ﺑﻜﻞ ﺧﻠﻖ ﺖ ﳘﹼﺘﻪ ،ﻭﺧﺸﻌ ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﰲ ﻛﺘﺎﺑﻪ "ﺍﻟﻔﻮﺍﺋﺪ"" :ﻓﻤﻦ ﻋﹶﻠ ﺖ ﻧﻔﺴﻪ ﺍﺗﺼﻒ ﺑﻜ ﹼﻞ ﺧﻠﻖ ﺭﺫﻳﻞ" )ﺍﺑﻦ ﺍﻟﻘﻴﻢ1417،ﻫـ- ﺖ ﳘﹼﺘﻪ ،ﻭﻃ ﻐ ﲨﻴﻞ ،ﻭﻣﻦ ﺩﻧ 1996ﻡ.(211:، ﻭﺍﳍﻤﺔ ﺃﻭ ﺍﻟﻨّﻔﻮﺱ ﺍﻟﺪﻧﻴﺌﺔ ﻣﻬﻴﻨﺔ ﻟﻴﺲ ﳍﺎ ﻃﻤﻮﺣﺎﺕ ﻭﻻ ﺁﻣﺎﻝ ﻭﲡﺪﻫﺎ ﻣﻌﻔﹼﺔ ﻋﻦ ﺍﳌﻌﺎﱄ ﺑﻌﻴﺪﺓ ﻛﻞ ﺍﻟﺒﻌﺪ ﻋﻦ ﺍﳋﲑ ﻭﺍﻟﻄﻴﺒﺎﺕ ﳏﺮﻭﻣﺔ ﺍﻟﻔﻀﺎﺋﻞ ﺧﺴﻴﺲ ﺍﻷﺧﻼﻕ ،ﻭﳒﺪ ﺃﻥ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﻳﺘﺤﺪﺙ ﻋﻨﻬﺎ ﺑﻘﻮﻟﻪ.." :ﻭﺍﻟﻨﻔﻮﺱ ﺍﻟﺪﻧﻴﺌﺔ ﲢﻮﻡ ﺣﻮﻝ ﺍﻟﺪﻧﺎﺀﺍﺕ ،ﻭﺗﻘﻊ ﻋﻠﻴﻬﺎ ﻛﻤﺎ ﻳﻘﻊ ﺍﻟﺬﹼﺑﺎﺏ ﻋﻠﻰ ﺍﻷﻗﺬﺍﺭ؛ ﻓﺎﻟﻨﻔﻮﺱ ﺍﻟﻌﻠﻴﺔ ﻻ ﺗﺮﺿﻰ ﺑﺎﻟﻈﻠﻢ ،ﻭﻻ ﺑﺎﻟﻔﻮﺍﺣﺶ ،ﻭﻻ ﺑﺎﻟﺴﺮﻗﺔ ﻭﻻ ﺑﺎﳋﻴﺎﻧﺔ؛ ﻷﺎ ﺃﻛﱪ ﻣﻦ ﺫﻟﻚ" )ﺍﺑﻦ ﺍﻟﻘﻴﻢ 1417،ﻫـ1996-ﻡ.(266:، ﻓﺈﺫﺍ ﺗﻮﻓﹼﺮ ﻟﻠﻤﺮﺀ ﺍﻗﺘﻨﺎﺀ ﺍﻟﻔﻀﺎﺋﻞ ،ﻭﺃﻟﺰﻡ ﻧﻔﺴﻪ ﻋﻠﻰ ﺍﻟﺘﺨﻠﻖ ﺑﺎﶈﺎﺳﻦ ،ﻭﱂ ﻳﺮﺽ ﻣﻦ ﻣﻨﻘﺒﺔ ﺇﻻ ﺑﺄﻋﻼﻫﺎ ،ﻭﱂ ﻳﻘﻒ ﻋﻨﺪ ﻓﻀﻴﻠﺔ ﺇﻻ ﻭﻃﻠﺐ ﺍﻟﺰﻳﺎﺩﺓ ﻋﻠﻴﻬﺎ ،ﻭﺍﺟﺘﻬﺪ ﻓﻴﻤﺎ ﳛﺴﻦ ﺳﻴﺎﺳﺔ ﻧﻔﺴﻪ ﻋﺎﺟﻼﹰ، ﻭﻳﺒﻘﻰ ﳍﺎ ﺍﻟﺬﻛﺮ ﺍﳉﻤﻴﻞ ﺁﺟﻼﹰ ،ﱂ ﻳﻠﺒﺚ ﺃﻥ ﻳﺒﻠﻎ ﺍﻟﻐﺎﻳﺔ ﻣﻦ ﺍﻟﺘﻤﺎﻡ ،ﻭﻳﺮﺗﻘﻲ ﺇﱃ ﺍﻟﻨﻬﺎﻳﺔ ﻣﻦ ﺍﻟﻜﻤﺎﻝ،
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วารสาร อัล-นูร บัณฑิตวิทยาลัย
ﻓﻴﺤﻮﺯ ﺍﻟﺴﻌﺎﺩﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ ،ﻭﺍﻟﺮﺋﺎﺳﺔ ﺍﳊﻘﻴﻘﻴﺔ ،ﻭﻳﺒﻘﻰ ﻟﻪ ﺣﺴﻦ ﺍﻟﺜﹼﻨﺎﺀ ﻣﺆﻳﺪﹰﺍ ،ﻭﲨﻴﻞ ﺍﻟﺬﹼﻛﺮ ﳐﻠﹼﺪﹰﺍ )ﺍﻧﻈﺮ :ﺍﳉﺎﺣﻆ1410،ﻫـ.(61:، ﻓﻌﻠ ﻮ ﺍﳍﻤﺔ ﺧﻠﻖ ﺭﻓﻴﻊ – ﻛﻤﺎ ﻋﻠﻤﻨﺎ – ﻭﻏﺎﻳﺔ ﻧﺒﻴﻠﺔ ،ﺗﺘﻌﺸﻘﻪ ﺍﻟﻨﻔﻮﺱ ﺍﻟﻜﺮﳝﺔ ،ﻭﻔﻮ ﺇﻟﻴﻪ ﺍﻟﻔﻄﺮ ﺍﻟﻘﻮﳝﺔ ،ﻭﻋﻠ ﻮ ﺍﳍﻤﺔ ﻣﻦ ﺍﻷﺳﺲ ﺍﻷﺧﻼﻗﻴﺔ ﺍﻟﻔﺎﺿﻠﺔ ،ﻭﺇﻟﻴﻪ ﻳﺮﺟﻊ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻟﻈﹼﻮﺍﻫﺮ ﺍﳋﻠﻘﻴﺔ، ﻛﺎﳉ ﺪ ﰲ ﺍﻷﻣﻮﺭ ،ﻭﺍﻟﺘﺮﻓﻊ ﻋﻦ ﺍﻟﺼﻐﺎﺋﺮ ﻭﺍﻟﺪﻧﺎﻳﺎ ،ﻭﻛﺎﻟﻄﹼﻤﻮﺡ ﺇﱃ ﺍﳌﻌﺎﱄ )ﺍﳌﻴﺪﺍﱐ1423 ،ﻫـ- 2002ﻡ ،ﺝ.(473:،2 ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎﱐ ﰲ ﻛﺘﺎﺑﻪ " ﺃﺩﺏ ﺍﻟﻄﻠﺐ ﻭﻣﻨﺘﻬﻰ ﺍﻷﺭﺏ" ،ﺣﺎ ﺛﺎ ﻋﻠﻰ ﻋﻠ ﻮ ﺍﳍﻤﺔ: ﻱ ﺍﻟﻔﻬﻢ ،ﺛﺎﻗﺐ ﺍﻟﻨﻈﺮ ،ﻋﺰﻳﺰ ﺍﻟﻨﻔﺲ ،ﺷﻬﻢ ﺍﻟﻄﹼﺒﻊ ،ﻋﺎﱄ ﺍﳍﻤﺔ، " ﻭﻳﻨﺒﻐﻲ ﳌﻦ ﻛﺎﻥ ﺻﺎﺩﻕ ﺍﻟﺮﻏﺒﺔ ،ﻗﻮ ﺳﺎﻣﻲ ﺍﻟﻐﺮﻳﺰﺓ ﺃﻻ ﻳﺮﺿﻰ ﻟﻨﻔﺴﻪ ﺑﺎﻟﺪﻭﻥ ،ﻭﻻ ﻳﻘﻨﻊ ﲟﺎ ﺩﻭﻥ ﺍﻟﻐﺎﻳﺔ ،ﻭﻻ ﻳﻘﻌﺪ ﻋﻦ ﺍﳉ ﺪ ﻭﺍﻻﺟﺘﻬﺎﺩ ﺍﳌﺒﻠﻐﲔ ﻟﻪ ﺇﱃ ﺃﻋﻠﻰ ﻣﺎ ﻳﺮﺍﺩ ،ﻭﺃﺭﻓﻊ ﻣﺎ ﻳﺴﺘﻔﺎﺩ؛ ﻓﺈﻥ ﺍﻟﻨﻔﻮﺱ ﺍﻷﺑﻴﺔ ،ﻭﺍﳍﻤﻢ ﺍﻟﻌﻠﻴﺔ ﻻ ﺗﺮﺿﻰ ﲟﺎ ﺩﻭﻥ ﺍﳌﻄﺎﻟﺐ ﺍﻷﺧﺮﻭﻳﺔ ﻣﻦ ﺟﺎﻩ ،ﺃﻭ ﻣﺎﻝ ،ﺃﻭ ﺭﺋﺎﺳﺔ ،ﺃﻭ ﺻﻨﺎﻋﺔ ،ﺃﻭ ﺣﺮﻓﺔ ...،ﻭﻗﺪ ﻭﺭﺩ ﻫﺬﺍ ﺍﳌﻌﲎ ﻛﺜﲑﹰﺍ ﰲ ﺍ ﻟﻨﻈﻢ ﻭ ﺍ ﻟﻨﺜﺮ ،ﻭ ﻫﻮ ﺍ ﳌﻄﻠﺐ ﺍ ﻟﺬ ﻱ ﺗﻨﺸﻂ ﺇ ﻟﻴﻪ ﺍ ﳍﻤﻢ ﺍ ﻟﺸﺮ ﻳﻔﺔ ،ﻭ ﺗﻘﺒ ﻠﻪ ﺍ ﻟﻨﻔﻮ ﺱ ﺍ ﻟﻌﻠﻴﺔ" )ﺍﻟﺸﻮﻛﺎﱐ،ﺩ.ﺕ.(127:، ﺍﳋﺎﲤﺔ ﺑﺴﻢ ﺍﷲ ﺭﺏ ﺍﻟﱪﻳﺎﺕ ،ﻭﺑﻨﻌﻤﺘﻪ ﺗﺘﻢ ﺍﻟﺼﺎﳊﺎﺕ ،ﻭﻋﻠﻰ ﻧﺒﻴﻪ ﺃﻓﻀﻞ ﺍﻟﺼﻠﻮﺍﺕ ﻭﺃﺯﻛﻰ ﺍﻟﺘﺴﻠﻴﻤﺎﺕ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺃﲨﻌﲔ. ﻓﺒﻌﺪ ﺍﻟﻔﺮﺍﻍ ﻣﻦ ﻛﺘﺎﺑﺔ ﻫﺬﻩ ﺍﳌﻘﺎﻟﺔ ﺗﻠﺨﺼﺖ ﻟﻨﺎ ﺑﻌﺾ ﺍﻟﻨﻘﺎﻁ ﺍﻟﺘﺎﻟﻴﺔ: ﺃﻥ ﺗﻌﺮﻳﻒ ﺍﻷﺧﻼﻕ ﺍﻻﺻﻄﻼﺣﻲ ﻳﻄﺎﺑﻖ ﺍﻟﺘﻌﺮﻳﻒ ﺍﻟﻠﻐﻮﻱ ﻣﻦ ﺟﻬﺔ ﺍﻟﻄﺒﻊ ﻭﺍﻟﺴﺠﻴﺔ ﻭﺣﺎﻝ ﺍﻟﻨﻔﺲ ،ﻭﺍﻟﺘﻌﺮﻳﻒ ﺍﻻﺻﻄﻼﺣﻲ :ﺣﺎﻝ ﻟﻠﻨﻔﺲ ﺩﺍﻋﻴﺔ ﳍﺎ ﺇﱃ ﺃﻓﻌﺎﳍﺎ ﻣﻦ ﻏﲑ ﻓﻜﺮ ﻭﻻ ﺭﻭﻳﺔ. ﻛﺬﻟﻚ ﻳﻨﻘﺴﻢ ﺍﻷﺧﻼﻕ ﺇﱃ ﻓﻄﺮﻳﺔ ﻭﻣﻜﺘﺴﺒﺔ ،ﻭﺗﻠﺨﺺ ﺍﳊﺪﻳﺚ ﺑﺈﻣﻜﺎﻧﻴﺔ ﺗﻐﻴﲑ ﺍﻷﺧﻼﻕ ﻭﺫﻟﻚ ﺑﺎﻟﺪﺭﺑﺔ ﻭﺍﳌﻤﺎﺭﺳﺔ .ﻭﻫﻨﺎﻙ ﻃﺮﻕ ﻛﺜﲑﺓ ﻻﻛﺘﺴﺎﺏ ﺍﻷﺧﻼﻕ :ﺑﺪﺀﺍ ﻣﻦ ﺳﻼﻣﺔ ﺍﻟﻌﻘﻴﺪﺓ، ﻭﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﺘﻀﺮﻉ ﺇﱃ ﺍﷲ ،ﻭﺍﺎﻫﺪﺓ ،ﻭﺍﶈﺎﺳﺒﺔ ،ﻭﺍﻟﺘﻔﻜﺮ ﰲ ﺍﻵﺛﺎﺭ ﺍﻟﻮﺍﺭﺩﺓ ﺍﳌﺘﺮﺗﺒﺔ ﻋﻠﻰ ﺣﺴﻦ ﺍﳋﻠﻖ ،ﻭﺍﻟﻨﻈﺮ ﰲ ﻋﻮﺍﻗﺐ ﺳﻮﺀ ﺍﳋﻠﻖ ،ﻭﺍﳊﺬﺭ ﻣﻦ ﺍﻟﻴﺄﺱ ﻣﻦ ﺇﺻﻼﺡ ﺍﻟﻨﻔﺲ ،ﺧﺘﺎﻣﺎ ﺑﻌﻠﻮ ﺍﳍﻤﺔ. ﺍﳌﻘﺘﺮﺣﺎﺕ:
.1ﺩﻋﻮﺓ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﳌﺜﻘﹼﻔﲔ ﺇﱃ ﺍﻟﺘﺮﻛﻴﺰ ﺍﻟﺪﻗﻴﻖ ﰲ ﺍﺳﺘﺨﺮﺍﺝ ﺍﻷﺧﻼﻕ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻦ ﻣﻨﺒﻌﻬﺎ ﺍﻷﺻﻴﻞ :ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ،ﺑﺄﺳﻠﻮﺏ ﻳﻨﺎﺳﺐ ﺣﺎﻝ ﺍﻟﻌﺼﺮ ،ﻛﻲ ﺗﺴﻬﻞ ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻨﻬﺎ ﻋﻨﺪ ﺃﺑﻨﺎﺀ ﺃﻣﺘﻨﺎ ﻭﻣﻦ ﺗﻜﺘﺐ ﻟﻪ ﺍﳍﺪﺍﻳﺔ ﻣﻦ ﻏﲑﻧﺎ. ﺃﻥ ﻳﻜﻮﻥ ﻟﻸﺧﻼﻕ ﺍﻹﺳﻼﻣﻴﺔ ﻧﺼﻴﺐ ﰲ ﺍﻟﺪﺭﻭﺱ ﻭﺍﶈﺎﺿﺮﺍﺕ ﻭﺍﳋﻄﺐ ﰲ ﺍﳌﺴﺎﺟﺪ ﻯ ﻭﺍﳌﺆﲤﺮﺍﺕ ﻭﺍﻟﻨﺪﻭﺍﺕ ﻭﺍﻟﻠﹼﻘﺎﺀﺍﺕ ﺍﻟﻌﻠﻤﻴﺔ ﺑﺸﺘﻰ ﺍﻟﻠﹼﻐﺎﺕ ﺍﳌﻮﺟﻮﺩﺓ ﻋﻠﻰ ﺍﻷﺭﺽ. ﻭﺍﳉﻮﺍﻣﻊ ﺍﻟﻜﱪ
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.2ﺃﻥ ﻳﻜﻮﻥ ﻟﻸﺧﻼﻕ ﺍﻹﺳﻼﻣﻴﺔ ﻧﺼﻴﺐ ﰲ ﺍﳌﻘﺎﻻﺕ ﻭﺍﻟﻨﺸﺮﺍﺕ ﻭﺍﳌﻄﻮﻳﺎﺕ ﻭﺍﻼﹼﺕ ﺸﺒﻜﺎﺕ ﺍﳌﻌﻠﻮﻣﺎﺗﻴﺔ. ﺍﳊﺎﺋﻄﻴﺔ ﻭﺍﻟﺼﻔﺤﺎﺕ ﺍﻹﻟﻜﺘﺮﻭﻧﻴﺔ ﰲ ﻋﺎﱂ ﺍﻟ .3ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﻟﻔﺮﻕ ﺍﻟﻀﺎﻟﺔ ﺍﻟﻐﺎﻟﻴﺔ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻣﻦ ﺍﻟﻘﺪﺭﻳﺔ ﻭﺍﳌﺮﺟﺌﺔ ﺇﱃ ﻏﲑ ﺫﻟﻚ ﺑﺎﻷﺩﻟﺔ ﺍﻟﻮﺍﺿﺤﺔ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ. ﺍﳌﺮﺍﺟﻊ ﻭﺍﳌﺼﺎﺩﺭ
ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺍﺑﻦ ﺍﻷﺛﲑ ،ﺃﰊ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﺍﻟﻜﺮﻡ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻜﺮﱘ) .ﺩ.ﺕ( .ﺃﺳﺪ ﺍﻟﻐﺎﺑﺔ ﰲ ﻣﻌﺮﻓﺔ ﺍﻟﺼﺤﺎﺑﺔ .ﺑﲑﻭﺕ :ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﰊ . ﺍﺑﻦ ﺣﺠﺮ ،ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﱐ1398) .ﻫـ( .ﺍﻹﺻﺎﺑﺔ ﰲ ﲤﻴﻴﺰ ﺍﻟﺼﺤﺎﺑﺔ .ﺑﲑﻭﺕ: ﺩﺍﺭ ﺍﻟﻔﻜﺮ. ﺍﺑﻦ ﺣﻨﺒﻞ ،ﺃﲪﺪ ﺍﻟﺸﻴﺒﺎﱐ1398) .ﻫـ( .ﺍﳌﺴﻨﺪ ) .ﺩ.ﺏ( .ﺗﻮﺯﻳﻊ ﺩﺍﺭ ﺍﻟﺒﺎﺭ . ﺍﺑﻦ ﺍﻟﻌﻤﺎﺩ ،ﻋﺒﺪ ﺍﳊﻲ ﺍﳊﻨﺒﻠﻲ1399) .ﻫـ( .ﺷﺬﺭﺍﺕ ﺍﻟﺬﻫﺐ ﰲ ﺃﺧﺒﺎﺭ ﻣﻦ ﺫﻫﺐ .ﺑﲑﻭﺕ :ﺩﺍﺭ ﺍﳌﺴﲑﺓ . ﺍﺑﻦ ﻓﺎﺭﺱ ،ﺃﰊ ﺍﳊﺴﲔ ﺃﲪﺪ ﺑﻦ ﻓﺎﺭﺱ ﺯﻛﺮﻳﺎ1411) .ﻫـ( .ﻣﻌﺠﻢ ﻣﻘﺎﻳﻴﺲ ﺍﻟﻠﻐﺔ) .ﲢﻘﻴﻖ :ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﻫﺎﺭﻭﻥ( .ﺑﲑﻭﺕ )ﺩ.ﻁ(. ﺍﺑﻦ ﺍﻟﻘﻴﻢ ،ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺑﻜﺮ ﺍﳉﻮﺯﻳﺔ1417) .ﻫـ1996-ﻡ ( .ﺍﻟﻔﻮﺍﺋﺪ .ﻣﺼﺮ :ﺩﺍﺭ ﺍﻟﻴﻘﲔ ﻟﻠﻨﺸﺮ ﻭﺍﻟﺘﻮﺯﻳﻊ. ﺍﺑﻦ ﻛﺜﲑ ،ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻋﻤﺮ ﻛﺜﲑ ﺍﻟﺪﻣﺸﻘﻲ1417) .ﻫـ1996-ﻡ( .ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ .ﺑﲑﻭﺕ: ﻣﺆﺳﺴﺔ ﺍﻟﺮﻳﺎﻥ ﻟﻠﻄﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺮ ﻭﺍﻟﺘﻮﺯﻳﻊ ﺍﺑﻦ ﻣﺴﻜﻮﻳﻪ ،ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ1405) .ﻫـ( .ﺬﻳﺐ ﺍﻷﺧﻼﻕ .ﺑﲑﻭﺕ :ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ . ﺍﺑﻦ ﺍﳌﻘﻔﻊ ،ﻋﺒﺪ ﺍﷲ) .ﺩ.ﺕ( .ﺍﻷﺩﺏ ﺍﻟﺼﻐﲑ ﻭﺍﻷﺩﺏ ﺍﻟﻜﺒﲑ) .ﺩ.ﺏ( .ﻣﻜﺘﺒﺔ ﺍﳉﺰﻳﺮﺓ . ﺍﺑﻦ ﻣﻨﻈﻮﺭ ،ﳏﻤﺪ ﺑﻦ ﻣﻜﺮﻡ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺃﲪﺪ ﺍﻷﻧﺼﺎﺭﻱ1413) .ﻫـ1992-ﻡ ﺃ( .ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ. ﺑﲑﻭﺕ :ﻣﺆﺳﺴﺔ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﻌﺮﰊ. ﺍﻷﺻﻔﻬﺎﱐ ،ﺍﳊﺴﻴﲏ ﺑﻦ ﳏﻤﺪ ﺍﳌﻔﻀﻞ ﺍﻟﺮﺍﻏﺐ1408) .ﻫـ( .ﺍﻟﺬﺭﻳﻌﺔ ﺇﱃ ﻣﻜﺎﺭﻡ ﺍﻟﺸﺮﻳﻌﺔ) .ﺩ.ﺏ( ﺩﺍﺭ ﺍﻟﻮﻓﺎﺀ ﻟﻠﻄﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺮ ﺍﻷﺻﻔﻬﺎﱐ ،ﺍﳊﺴﻴﲏ ﺑﻦ ﳏﻤﺪ ﺍﳌﻔﻀﻞ ﺍﻟﺮﺍﻏﺐ1418) .ﻫـ1997-ﻡ ﺏ( .ﻣﻔﺮﺩﺍﺕ ﺃﻟﻔﺎﻅ ﺍﻟﻘﺮﺁﻥ. )ﲢﻘﻴﻖ :ﺻﻔﻮﺍﻥ ﻋﺪﻧﺎﻥ ﺩﺍﻭﻭﺩﻱ( .ﺩﻣﺸﻖ :ﺩﺍﺭ ﺍﻟﻘﻠﻢ . ﺍﻷﻟﺒﺎﱐ ،ﳏﻤﺪ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ1415) .ﻫـ1994-ﻡ ( .ﺻﺤﻴﺢ ﺍﻷﺩﺏ ﺍﳌﻔﺮﺩ) .ﺩ.ﺏ( ﺩﺍﺭ ﺍﻟﺼﺪﻳﻖ. ﺍﻷﻟﺒﺎﱐ ،ﳏﻤﺪ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ1404) .ﻫـ ﺃ( .ﺳﻠﺴﻠﺔ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤﺔ) .ﺩ.ﺏ( ﺍﻟﺪﺍﺭ ﺍﻟﺴﻠﻔﻴﺔ. ﺍﻟﺒﺨﺎﺭﻱ ،ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ1378) .ﻫـ ( .ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ .ﻣﺼﺮ :ﻣﻄﺎﺑﻊ ﺍﻟﺸﻌﺐ. ﺍﻟﺒﺨﺎﺭﻱ ،ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ) .ﺩ.ﺕ( .ﺍﻷﺩﺏ ﺍﳌﻔﺮﺩ .ﺍﻟﻘﺎﻫﺮﺓ) ،ﺩ.ﻁ(.
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วารสาร อัล-นูร บัณฑิตวิทยาลัย
ﺍﻟﺘﺮﻣﺬﻱ ،ﺃﰊ ﻋﻴﺴﻰ ﳏﻤﺪ ﺑﻦ ﺳﻮﺭﺓ1394) .ﻫـ1974-ﻡ( .ﺍﳉﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ) .ﺩ.ﺏ( ﺩﺍﺭ ﺍﻟﻔﻜﺮ . ﺍﳉﺮﺟﺎﱐ ،ﺍﻟﺸﺮﻳﻒ ﻋﻠﻰ ﺑﻦ ﳏﻤﺪ1416) .ﻫـ( .ﺍﻟﺘﻌﺮﻳﻔﺎﺕ .ﺑﲑﻭﺕ :ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ. ﲨﺎﻋﺔ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ1419) .ﻫـ( .ﺍﻟﺘﻔﺴﲑ ﺍﳌﻴﺴﺮ .ﺍﳌﺪﻳﻨﺔ :ﳎﻤﻊ ﺍﳌﻠﻚ ﻓﻬﺪ ﻟﻄﺒﺎﻋﺔ ﺍﳌﺼﺎﺣﻒ ﺍﻟﺸﺮﻳﻔﺔ. ﺍﳊﺎﻛﻢ ،ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ) .ﺩ.ﺕ( .ﺍﳌﺴﺘﺪﺭﻙ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺤﲔ) .ﺩ.ﺏ( ﺩﺍﺭ ﺍﻟﺒﺎﺯ. ﺍﳊﺪﺍﺩ ،ﺃﲪﺪ ﺑﻦ ﺍﻟﻌﺰﻳﺰ1996) .ﻡ( .ﺃﺧﻼﻕ ﺍﻟﻨﱯ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ .ﺑﲑﻭﺕ :ﺩﺍﺭ ﺍﻟﻐﺮﺏ ﺍﻹﺳﻼﻣﻲ. ﺍﳋﻄﻴﺐ ،ﺃﲪﺪ ﺑﻦ ﺛﺎﺑﺖ ﺍﻟﺒﻐﺪﺍﺩﻱ) .ﺩ.ﺕ( .ﺗﺄﺭﻳﺦ ﺑﻐﺪﺍﺩ .ﺑﲑﻭﺕ :ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ . ﺩﺭﺍﺯ ،ﳏﻤﺪ ﻋﺒﺪ ﺍﷲ1402) .ﻫـ( .ﺩﺭﺍﺳﺎﺕ ﺇﺳﻼﻣﻴﺔ ﰲ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ .ﺑﲑﻭﺕ :ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ. ﺍﻟﺬﻫﱯ ،ﺃﰊ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻗﻴﻤﺎﺯ1417) .ﻫـ1996-ﻡ( .ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ .ﺑﲑﻭﺕ: ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﺮﺍﺯﻱ ،ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ1414) .ﻫـ1994-ﻡ( .ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ .ﺑﲑﻭﺕ :ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ. ﺍﻟﺰﺭﻛﻠﻲ ،ﺧﲑ ﺍﻟﺪﻳﻦ1984) .ﻡ( .ﺍﻷﻋﻼﻡ .ﺑﲑﻭﺕ :ﺩﺍﺭ ﺍﻟﻌﻠﻢ ﻟﻠﻤﻼﻳﲔ. ﺍﻟﺴﺒﻜﻲ ،ﺗﺎﺝ ﺍﻟﺪﻳﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺑﻦ ﺗﻘﻲ ﺍﻟﺪﻳﻦ) .ﺩ.ﺕ( .ﻃﺒﻘﺎﺕ ﺍﻟﺸﺎﻓﻌﻴﺔ ﺍﻟﻜﱪﻯ .ﺑﲑﻭﺕ :ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ ﺍﻟﺴﻴﻮﻃﻲ ،ﺟﻼﻝ ﺍﻟﺪﻳﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺍﰊ ﺑﻜﺮ ) .ﺩ .ﺕ( .ﺑﻐﻴﺔ ﺍﻟﻮﻋﺎﺓ ﰲ ﻃﺒﻘﺎﺕ ﺍﻟﻠﻐﺎﺕ ﻭﺍﻟﻨﺤﺎﺓ .ﺑﲑﻭﺕ :ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ . ﺍﻟﺸﻮﻛﺎﱐ ،ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ1418) .ﻫـ1997-ﻡ( .ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ﺍﳉﺎﻣﻊ ﺑﲔ ﻓﲏ ﺍﻟﺮﻭﺍﻳﺔ ﻭﺍﻟﺪﺭﺍﻳﺔ ﻣﻦ ﻋﻠﻢ ﺍﻟﺘﻔﺴﲑ) .ﺣﻘﻘﻪ :ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﻋﻤﲑﺓ( .ﺍﻟﺮﻳﺎﺽ :ﺩﺍﺭ ﺍﳋﺎﱐ ﺍﻟﺸﻮﻛﺎﱐ ،ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ1350) .ﻫـ( .ﺍﻟﺒﺪﺭ ﺍﻟﻄﺎﻟﻊ ﲟﺤﺎﺳﻦ ﺍﻟﻘﺮﻥ ﺍﻟﺴﺎﺑﻊ .ﺍﻟﻘﺎﻫﺮﺓ) :ﺩ.ﻁ( ﺍﻟﻄﱪﻱ ،ﳏﻤﺪ ﺑﻦ ﺟﺮﻳﺮ1415) .ﻫـ1995-ﻡ ( .ﺟﺎﻣﻊ ﺍﻟﺒﻴﺎﻥ ﻋﻦ ﺗﺄﻭﻳﻞ ﺁﻱ ﺍﻟﻘﺮﺁﻥ .ﺑﲑﻭﺕ: ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﻟﻠﻄﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺮ ﻭﺍﻟﺘﻮﺯﻳﻊ. ﺍﻟﻐﺰﺍﱄ ،ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ) .ﺩ.ﺕ( .ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ .ﺑﲑﻭﺕ :ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ. ﺍﻟﻔﲑﻭﺯ ﺁﺑﺎﺩﻱ ،ﳎﺪ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺑﻦ ﻳﻌﻘﻮﺏ ﺍﻟﺸﲑﺍﺯﻱ1415) .ﻫـ1995-ﻡ( .ﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ. ﺑﲑﻭﺕ :ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ. ﺍﻟﻘﺎﲰﻲ ،ﳏﻤﺪ ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺳﻌﻴﺪ1415) .ﻫـ1995-ﻡ( .ﻣﻮﻋﻈﺔ ﺍﳌﺆﻣﻨﲔ ﻣﻦ ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ .ﺑﲑﻭﺕ :ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ . ﺍﻟﻘﺮﻃﱯ ،ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺍﻷﻧﺼﺎﺭﻱ1417) .ﻫـ1996-ﻡ( .ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ .ﺑﲑﻭﺕ :ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ. ﺍﳌﺎﻭﺭﺩﻱ ،ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺣﺒﻴﺐ) .ﺩ.ﺕ( .ﺃﺩﺏ ﺍﻟﺪﻧﻴﺎ ﻭ ﺍﻟﺪﻳﻦ) .ﺩ.ﺏ( .ﺩﺍﺭ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﰊ.
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วารสาร อัล-นูร บัณฑิตวิทยาลัย
ﻣﺴﻠﻢ ،ﺍﺑﻦ ﺍﳊﺠﺎﺝ ﺍﻟﻘﺸﲑﻱ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ1407) .ﻫـ( .ﺻﺤﻴﺢ ﻣﺴﻠﻢ .ﺑﲑﻭﺕ :ﻣﺆﺳﺴﺔ ﻋﺰ ﺍﻟﺪﻳﻦ. ﺍﳌﻨﺎﻭﻱ ،ﳏﻤﺪ ﻋﺒﺪ ﺍﻟﺮﺅﻭﻑ) .ﺩ.ﺕ( .ﻓﻴﺾ ﺍﻟﻘﺪﻳﺮ ﺷﺮﺡ ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ .ﺑﲑﻭﺕ :ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ. ﺍﳌﻴﺪﺍﱐ ،ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺣﻨﺒﻜﺔ1423) .ﻫـ 2002-ﻡ( .ﺍﻷﺧﻼﻕ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺃﺳﺴﻬﺎ .ﺩﻣﺸﻖ ﺑﲑﻭﺕ :ﺩﺍﺭ ﺍﻟﻘﻠﻢ. ﺍﳍﻴﺜﻤﻲ ،ﻧﻮﺭ ﺍﻟﺪﻳﻦ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﺑﻜﺮ1406) .ﻫـ( .ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ﻭﻣﻨﺒﻊ ﺍﻟﻔﻮﺍﺋﺪ) .ﲢﺮﻳﺮﺍﳊﺎﻓﻈﲔ :ﺍﻟﻌﺮﺍﻗﻲ ﻭﺍﺑﻦ ﺣﺠﺮ(. ﺑﲑﻭﺕ :ﻣﺆﺳﺴﺔ ﺍﳌﻌﺎﺭﻑ .
วารสาร อัล-นูร บัณฑิตวิทยาลัย
35
אو Book Review
ﻓﻮﻟﻴﺘﻴﻚ ﺩﺍﻥ ﻓﺮﺟﻮﺍ ﻣﺸﺎﺭﻛﺔ ﺍﺳﻼﻡ ﺩﺳﻼﺗﻦ
ﺎﻳﻠﻨﺪ 2002 1902
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วารสาร อัล-นูร บัณฑิตวิทยาลัย
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37
วารสาร อัล-นูร บัณฑิตวิทยาลัย
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38
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'()*+,(+-*./+ก+1 JARINGAN PENGEMBANGAN ILMU-ILMU AGAMA DI ASIA TENGGARA: PELUANG DAN TANTANGAN Dr. Mohd. Muhiden Abd. Rahman, MA∗ Abstrak Peranan para ulama` sebagai pendokong ilmu adalah sangat besar dan tidak dapat dinafikan lagi. Mereka lah yang menjadi tunjang dan asas kepada penyebaran dan pengembangan budaya kelimuan dan keintelektualan sekaligus menjadi paksi kepada kewujudan jaringan pengembangan ilmu-ilmu agama. Jaringan ini telah pun wujud sejak zaman awal Islam dan telah menjadi tradisi sejak zaman berzaman. Artikel ini akan cuba melihat sejarah kewujudan jaringan pengembangan ilmu-ilmu agama dan peranan yang dimainkan oleh para ulama! khususnya ulama` Nusantara. Ia juga akan melihat tentang peluang dan cabaran yang bakal dihadapi oleh jaringan ini dalam era globalisasi. Abstract Muslim Scholars have undoubtedly played a vital role as knowledge instigator. They are the core and the founder to the dissemination and expansion of knowledge, culture, and intellectual. It is considered as a backbone to the existence of network expansion of Islamic knowledge. This network was existed in the early Islamic era and become such a tradition for ages. This paper will review the history of the existence of network expansion of Islamic knowledge and the role of Muslim scholars particularly in Nusantara. The paper will also discuss the possibilities and challenges of the network in globalization era. Pendahuluan Tidak dinafikan keperluan dan kepentingan kewujudan jaringan perkembangan ilmu-ilmu agama di kalangan umat Islam baik pada peringkat glokal mahupun global. Malah kewujudan jaringan ini yang bertunjangkan para ulama` sebagai teras telah menjadi asas kepada penyebaran dan pengembangan budaya keilmuan dan keintelektualan sekaligus menjadi pencetus kepada peradaban dan tamadun Islam. Ini selaras dengan peranan ulama` sebagai ejen perubahan sosial dan pencorak kehidupan bermasyarakat. ∗
Pensyarah Akademi Pengajian Islam Universiti Malaya Nilam Puri Kelantan Darulnaim, Malaysia.
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Jaringan ini sebenarnya tidak ada batasan geografi dan period. Ia sudah menjadi satu tradisi sejak zaman awal Islam lagi dan ianya berterusan sehingga ke hari ini walaupun dalam kontek dan pendekatan yang berbeza. Ini kerana dinamika Islam di Asia Tenggara tidak terlepas dari dinamika dan perkembangan Islam di kawasan-kawasan lain terutamanya wilayah yang menjadi pusat kecemerlangan ilmu yang disebut sebagai Timur Tengah. Cuma persoalannya sekarang apakah tradisi itu masih wujud dan masih segar dalam ertikata yang sebenarnya atau ia telah mati ditelan zaman dan dimamah usia. Pondasi telah dibangun oleh ulama` terdahulu, tetapi untuk beberapa lama kita lalai dan alpa dari menjaga dan memelihara tradisi silam ini. Maka kini saatnya untuk memulai lagi dan membangun masa depan yang gemilang agar usaha dan kontribusi para ulama terdahulu tidak sia-sia. Satu Tradisi Satu Perjuangan Amalan pengembaraan untuk mendapat dan menyebarkan ilmu pengetahuan yang dinamakan ,rehlah ilmiah! merupakan suatu amalan tradisi ulama` silam. Ia merupakan suatu keperluan dan suatu tuntutan agama dalam usaha menjamin penyebaran Islam secara berterusan dan tepat atas landasannya sepanjang masa (Matar al-Zahrani, 1996: 39). Dalam hal ini Allah SWT berfirman:
ﻭﺍ ﺭ ﺬ ﻨﻴﻟﻭ ﻳ ﹺﻦﺪ ﻲ ﺍﻟ ﻓ ﻮﺍ ﻬ ﺘ ﹶﻔ ﱠﻘﻴﻟ ﺋ ﹶﻔ ﹲﺔﻢ ﻃﹶﺎ ﻬ ﻨﻣ ﺔ ﺮﹶﻗ ﻓ ﻦ ﹸﻛ ﱢﻞ ﻣ ﺮ ﻧ ﹶﻔ ﻮ ﹶﻻ ﹶﻓﹶﻠ،ﻭﺍ ﹶﻛﺎﱠﻓ ﹰﺔ ﺮ ﻔ ﻨﻴﻟ ﻮ ﹶﻥ ﻨﻣ ﺆ ﻣﺎ ﹶﻛﺎ ﹶﻥ ﹾﺍ ﹸﳌ ﻭ { zﻥ ﻭ ﹶ ﺭ ﺤ ﹶﺬ ﻳ ﻢ ﻬ ﻌﱠﻠ ﻢ ﹶﻟ ﻴ ﹺﻬﻮﺍ ﹺﺇﹶﻟ ﻌ ﺟ ﺭ ﻢ ﹺﺇ ﹶﺫﺍ ﻬ ﻣ ﻮ ﹶﻗ Maksudnya: Tidak sepatutnya bagi mukminin itu pergi semuanya (ke medan perang). Mengapa tidak pergi dari tiap-tiap golongan di antara mereka beberapa orang untuk memperdalam pengetahuan mereka tentang agama dan untuk memberi peringatan kepada kaumnya apabila mereka Telah kembali kepadanya, supaya mereka itu dapat menjaga dirinya (Surah al-Taubah, 9:122) Sabda Rasulullah : "ﺔ ﻨﺠ ﻳﻘًﹶﺎ ِﺇﹶﻟﻰ ﺍﹾﻟﻪ ﹶﻃ ﹺﺮ ﻪ ﹺﺑ ﻬ ﹶﻞ ﺍﷲ ﹶﻟ ﺳ ﻋ ﹾﻠﻤﹰﺎ ﻪ ﻴﻓ ﺲ ﻤ ﺘﻳ ﹾﻠ ﻳﻘﹰﺎﻚ ﹶﻃ ﹺﺮ ﺳﹶﻠ ﻦ َ"ﻣ Maksudnya: Sesiapa yang melalui jalan buat mencari ilmu nescaya dipermudahkan oleh Allah jalannya menuju ke Syurga (Muslim,Sahih, Kitab al-Dhikr wa al-Du`a, Bab Fadl al-Ijtima` `ala Tilawat al-Quran, no. 699)
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Tradisi ini bermula sejak zaman sahabat dan diteruskan oleh jenerasi selepasnya sehinggalah ke zaman kegemilangan Islam terutamanya pada abad ketiga hingga keenam Hijrah. Mereka sanggup mengorbankan keselesaan hidup dan keseronokan usia muda dengan merantau ke tempat yang sangat jauh dan dalam tempoh yang sangat lama, menempuh pelbagai bentuk kesukaran semata-mata untuk mendalami ilmu agama dan menyebarluaskannya yang pada anggapan mereka merupakan suatu tuntutan dan suatu perjuangan. Faedahnya bukan sahaja untuk diri mereka sendiri, malah untuk masyarakat dan umat Islam keseluruhannya. Segala usaha ini dilakukan dengan penuh kejujuran dan keikhlasan kerana Allah SWT. Dalam konteks ini, =rihlah ilmiyyah> ini berbeza sama sekali dengan apa yang diistilahkan oleh sarjana hadith, Doktor Subhi Salih (1997:66) sebagai =rihlah riyadiyyah> yang dilakukan secara suka-suka dengan tujuan untuk mencari populariti. Amalan =rihlah riyadiyyah> ini dikatakan wujud seawal abad ke 3 Hijrah dan semakin berleluasa pada abad ke 5 Hijrah. Hasil dari =rihlah ilmiyyah> atau yang disitilahkan sebagai jaringan pengembangan ilmu-ilmu agama inilah maka terbentuknya jaringan ulama` peringkat peringkat glokal dan global. Di mana aktivitas =rihlah ilmiyyah> telah menjadi landasan terhadap keterwujudan jaringan ulama`. Kawasan Asia Tenggara atau Nusantara tidak terlepas dari pembentukan jaringan ini. Malah ramai dari kalangan ulama` dan sarjana Islam Nusantara menimba ilmu-ilmu Islam dengan melakukan =rihlah Ilmiyyah> ke Timur Tengah seperti Mekah, Madinah, Mesir dan kawasan sekitarnya. Jaringan ulama` inilah yang telah mendasari dan menunjangi penyebaran budaya keilmuan dan keintelektualan Islam di Alam Melayu. Mereka berperan besar dalam menunjang kemajuan dan peradaban Islam. Tunjang Pengembangan Ilmu Agama di Asia Tenggara Sebagai landasan dan tunjang kepada pembentukan dan kewujudan jaringan pengembangan ilmu agama di Asia Tenggara, maka Timur Tengah menjadi destinasi awal umat Islam Nusantara. Di sinilah terjadinya transmisi keilmuan dan keintelektualan dari ulama Timur Tengah kepada ulama Nusantara. Ia merupakan suatu perkara yang harus diakui bahawa sebagai daerah Muslim yang periferal, ulama-ulama terkemuka Nusantara sejak awal kedatangan Islam pada abad ke 13M mereka sangat bergantung kepada Timur Tengah. Ini terbukti melalui catatan sejarah bahawa ulama-ulama dan sarjana-sarjana Islam Nusantara kebanyakan mereka berlatarbelakang pendidikan Timur Tengah. Malah sebahagian mereka sememangnya berasal dari Timur Tengah sendiri. Jadi jelas bahawa Islam yang tersebar dan berkembang di Nusantara adalah Islam kearaban, walaupun ada yang menyatakan bahawa Islam tersebar di Nusantara bukan dari Arab secara langsung tetapi dari kaum pedagang dari Asia Selatan seperti India. Antara ulama dan sarjana Islam Nusantara yang berlatangbelakangkan Timur Tengah dan telah memain peranan yang besar dalam usaha mereka mengembang ilmu-ilmu agama di rantau
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Asia Tenggara, ialah Syeikh Nuruddin al-Raniri, Syeikh Abdurauf al-Fansuri, Syeikh Abdul Samad alPalimbani, Syeikh Muhammad Arsyad al-Banjari, Syeikh Daud al-Fatani, Syed Syeikh al-Hadi, Tok Kenali, Syeikh Tahir Jalaluddin, Syeikh Ahmad Muhammad Zain al-Fatani, Syeikh Abu Bakar al-Baqir, Syeikh Muhammad Idris al-Marbawi, Bapak Prof. Hamka, Dr. Burhanuddin al-Helmi dan lain-lain. Jaringan Pengembangan Ilmu Agama di Asia Tenggara Jaringan pengembangan ilmu agama di Asia Tenggara telah pun wujud sejak sekian lama. Malah sejarah dunia Melayu tidak dapat dipisahkan dengan Islam dan Islam tidak dapat dipisahkan dengan dunia ilmu. Kedatangan Islam ke Nusantara pada abad ke 13 turut disusuli dengan pengembangan ilmu-ilmu agama yang berjaya melahirkan ribuan tokoh agama yang gigih berjuang menegakkan syiar Islam. Dari sinilah terbentuknya jaringan pengembangan ilmu agama di Asia Tenggara dan ia semakin mantap dan terserlah bermula abad ke 17M. Menurut Azyumardi Azra (1994), jaringan ulama` Nusantara telahpun wujud abad ke 17M lagi. Abad ke 17 sehingga abad ke 20M berjaya melahirkan ribuan ulama dan tokoh ilmuan agama yang menjadi pencetus dan penggerak kepada jaringan pengembangan ilmu agama di Asia Tenggara. Antaranya Syeikh Nuruddin al-Raniri (m. 1658M) seorang ulama` dan ahli debat berketurunan Arab berasal dari Gujerat India kemudian berhijrah ke Acheh dan pernah tinggal di Pahang. Beliau dianggap penulis karya hadits pertama dalam Bahasa Melayu. Syeikh Abdur Rauf al-Fansuri (m. 1693M) seorang ulama terkenal Asia Tenggara yang berasal dari Acheh dan merupakan pentafsir al-Quran pertama dalam bahasa Melayu. Syeikh Muhammad Arsyad al-Banjari (m. 1812M) seorang ulama` dan pengarang kitab agama tersohor yang berasal dari Kalimanatan. Syeikh Abdul Samad al-Palimbani (m. 1838M) seorang ualama` sufi agung Nusantara yang berasal dari Palembang kemudian merantau ke Perak, Kedah dan Singapura dan dikatakan meninggal dunia di Pattani. Syeikh Daud al-Patani (m. 1879M) seorang ulama dan pengarang prolifik tersohor berasal dari Pattani, Selatan Thailand kemudian berhijrah ke Terengganu dan dikatakan meninggal di Terengganu. Syeikh Nawawi al-Bantani (m. 1897M) seorang ulama` berasal dari Banten, Jawa Barat dan dikenali sebagai al-Nawawi al-Thani. Haji Abdur Rahman Limbong (m. 1929M) seorang ulama` dan pejuang kemerdekaan berasal dari Terengganu dan pernah merantau ke Sambas, Jambi, Riau dan Brunei. Tok Kenali (m. 1933M) seorang ulama` terkenal di Tanah Melayu khususnya di Kelantan yang berjaya melahirkan ribuan ulama` bukan sahaja di Malaysia, tetapi juga di Thailand, Kampuchea, Singapura, Brunei dan Indonesia. Syed Syeikh al-Hadi (m. 1934M) seorang agamawan dan reformis Islam yang tidak asing dalam sejarah pendidikan Islam di Tanah Melayu berketurunan Arab dan berasal dari Melaka. Begitu juga dengan Syeikh Tahir Jalaluddin (m.1956M) seorang ulama` dan tokoh reformis Islam yang berasal dari Minangkabau kemudian berhijrah ke Tanah Melayu dan meninggal di Perak. Bapak Prof Hamka (m.1980M) merupakan tokoh ulama` Nusantara yang terkenal sebagai ahli pidato yang
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berkarisma. Kemampuan dan kebolehan luarbiasanya adalah manifestasi daripada warisan ulama` dari Nusantara. Manakala pusat-pusat pengembangan ilmu yang pada awalnya bermula secara tidak formal di masjid-masjid, kemudian berkembang secara formal di pondok-pondok atau pesantranpesanteran seterusnya ia bertambah mantap dengan tumbuhnya institusi-institusi pendidikan moden seperti sekolah dan universitas. Bermula abad ke 17 sehingga abad ke 20M Kelantan, Pattani dan Acheh dianggap sebagai pusat pertumbuhan dan pengembangan ilmu-ilmu agama terkemuka di rantau Asia Tenggara. Selepas kejatuhan Kerajaan Melayu Melaka pada tahun 1511M, pusat kerajaan dan perniagaan telah berpindah ke Acheh. Berikutan itu Acheh menjadi satu-satunya pusat perniagaan, politik dan juga pusat perkembangan Islam di Nusantara dan ia mencapai kemuncak zaman kegemilangannya pada abad ke 17M. Hasilnya Acheh bukan sahaja terkenal sebagai pusat penyebaran Islam, tetapi juga sebagai pusat perkembangan ilmu pengetahuan. Para cendekiawan digalakkan tinggal atau menetap di Acheh untuk menyebar ilmu pengetahuan mereka kepada rakyat Acheh. Malah para pelajar juga digalakkan melanjutkan pelajaran mereka ke Mekah, Mesir dan India. Begitu juga dengan pertumbuhan pusat-pusat pengajian yang dibina oleh kerajaan telah menyemarakkan lagi kegiatan ilmiah (Zalila Sharif, 1993: 46-47). Selepas Acheh, sebuah lagi pusat perkembangan Islam muncul pada abad ke 19M, iaitu kerajaan Melayu Riau-Lingga. Pada zaman tersebut bahasa Melayu telah mencapai kedudukan yang cukup mantap sebagai bahasa ilmu untuk semua bidang. Pertumbuhan institusi-institusi pendidikan dan sekolah-sekolah di zaman tersebut menambahkan lagi kegiatan ilmiah seterusnya memperkayakan lagi khazanah ilmu dengan karya-karya yang lebih mantap. Selain dari Kerajaan Acheh dan Riau-Lingga, kerajaan Pattani yang telah wujud sejak abad ke 15M lagi juga memain peranan utama dalam menyebar agama Islam sekaligus menambahkan lagi pusat perkembangan ilmu di Nusantara. Pusat-pusat pengajian Islam yang dikenali sebagai pondok telah didirikan di beberapa daerah di Pattani. Melalui pusat-pusat tersebut lahirlah beberapa tokoh ulama Pattani yang telah memberi sumbangan yang besar dalam dunia penulisan kitab. (Matheson et al., 1988:19-34) Di samping Pattani, Kelantan juga turut memain peranan sebagai pusat perkembangan ilmu pengetahuan Islam. Malah Kelantan juga berjaya melahirkan beberapa tokoh-tokoh ulama yang berjaya menghasilkan beberapa karya-karya Islam. Mereka kebanyakannya mendapat pendidikan dari Pattani dan Timur Tengah. (Nik Aziz Nik Hasan, 1977: 37-54).
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Peluang dan Tantangan Pengembangan Ilmu Agama di Asia Tenggara Berdasar kepada fakta di atas ternyata bahawa Asia Tenggara merupakan pusat pengembangan ilmu agama di Asia Tenggara sejak abad ke 17M lagi ia berterusan sehingga abad ke 20. Namun apakah jaringan pengembangan ilmu agama di Asia Tenggara masih wujud sehingga sekarang dan rantau Asia Tenggar berpotensi dan berpeluang menjadi pusat perkembangan Islam peringkat global ? Jawapannya ya. Kesinambungan pengembangan ilmu-ilmu agama yang dicetuskan oleh ulama` Nusantara bermula abad ke 17 sehingga abad ke 20M masih wujud dan berpotensi untuk diperkasakan lagi sehingga ia menjadi hub pendidikan bertaraf dunia. Sebagai contoh Negara Malaysia sekarang sedang menuju ke arah hub pendidikan yang tersohor bukan sahaja di rantau Asia Tenggara tetapi sehingga ke peringkat antarabangsa. Kalau dekad 60an sehingga 90an rantau Eropah menjadi tumpuan para penuntut ilmu termasuk ilmu agama. Namun selepas peristiwa 11 September 2001 tumpuan dunia mula beralih dari rantau Eropah ke rantau Asia khususnya Asia Tenggara. Ia bukan saja melibatkan para penuntut biyai sendiri, tetapi juga pihak pemerintah. Pemerintah Malaysia contohnya telah menggubal satu polisi baru dengan mengurangkan penghantaran para penuntut dalam pelbagai bidang ke Negara Eropah dengan memberi tumpuan kepada rantau Asia Tenggara seperti Indonesia dan Malaysia sendiri. Sebagai contoh penghantaran pelajar Malaysia ke Indonesia dalam tempoh enam tahun dari tahun 2001-2006 meningkat 100 peratus. Sedangkan penghantaran pelajar ke Negara Eropah dan Amerika dalam tempoh yang sama menurun lebih dari 200 peratus. Kesungguhan dan upaya pemerintah menambah bilangan institut perguruan tinggi terutama yang berbasiskan Islam selain dari menjadikan pendidikan Negara bertaraf dunia juga boleh dijadikan bukti bahawa Negara Malaysia khususnya dan rantau Asia Tenggara amnya berpotensi menjadi pusat kecemerlangan ilmu terkemuka di dunia. Justeru bermula era millenium baru Negara Malaysia menjadi tumpuan seluruh umat Islam bukan sahaja dari kawasan Asia Tenggara, malah dari seluruh dunia khususnya dari Timur Tengah. Peningkatan drastik kedatangan pelajar-pelajar luar Negara yang datang dari seluruh dunia disebabkan beberapa faktor, antaranya: i- Polisi Kerajaan dan Kementerian Pengajian Tinggi. Dalam usaha kerajaan menjadikan Malaysia sebagai hub pendidikan terunggul di dunia, kerajaan telah menyediakan beberapa ensentif galakan kepada pelajar-pelajar dari luar Negara untuk menuntut di Malaysia. Antaranya ialah dengan menyedia kuota khusus kepada pelajar-pelajar asing di setiap universiti milik pemerintah terutamanya di peringkat pasca sarjana. Kerajaan juga memberi kemudahan kepada pelajar-pelajar asing bagi mendapat visa pelajar. ii- Kemudahan prasarana/infrastruktur dan biaya kewangan dari pihak pemerintah. Pihak pemerintah telah menambah bilangan institut perguruan tinggi dengan dilengkapi kemudahan
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canggih dan moden termasuk kemudahan ICT seperti pembelajaran melalui e-learning, kemudahan penginapan dan bantuan biaya kewangan. iii- Kualitas pendidikan. Dalam usaha menjadikan Malaysia sebagai pusat kecemerlangan akademik (center for academic excellence) di rantau Asia dan juga di peringkat antarabangsa, pihak pemerintah berusaha meningkatkan kecemrlangan imej dan kualitas pendidikannya ke taraf dunia atau memperolehi =world class education>. Pendidikan bertaraf dunia menunjukkan perkembangan dan kemajuan pesat serta dinamis pendidikan Negara, khususnya dari segi kualiti, kuantiti, standard, dan kecemerlangan. Justeru pihak pemerintah melalui Kementerian Pengajian Tinggi telah menubuhkan Malaysia Quality Assurance (MQA) bagi menjamin kualitas pendidikan. Ini termasuklah mewujudkan kumpulan pakar dalam bidang-bidang tertentu termasuk bidang agama samaada pakar dari dalam maupun dari luar Negara. Ini merupakan suatu komitmen kerajaan dan kementerian Pengajian Tinggi bagi memperbaik kualiti pendidikan Negara supaya ia mencapai satu standard yang tinggi dan mampu menyaingi Negara maju yang lain. Di sebalik peluang yang terbuka luas, terdapat tantangan yang seharusnya diberi perhatian serius dalam proses menjadikan rantau Asia Tenggara sebagai hub pendidikan di peringkat global. Antara tantangan tersebut ialah mampukah kita mengembalikan rantau Asia Tenggara ke zaman kecemerlangan dan kegemilangan ilmu sebagaimana yang dicetus dan digerakkan oleh ulama` Nusantara bermula abad ke 17 hingga abad ke 20M. Di mana zaman tersebut telah berjaya melahirkan ribuan alim ulama` dan tokoh refomis Islam yang gigih berjuang menyebar dan mengembang ilmu-ilmu Islam dan pada masa yang sama mereka juga berjuang menegakkan syiar Islam sehingga mereka berjaya menjadi penunjang kepada peradaban dan tamadun Islam. Ini selaras dengan matlamat pendidikan Islam, iaitu menanam nilai-nilai fundamental Islam kepada setaip muslim tanpa mengira apa disiplin sekalipun. Mereka juga berjaya menanam kefahaman bahawa ilmu pengetahuan tanpa asas iman dan Islam adalah pendidikan yang pincang dan tidak utuh. Tiadanya kerjasama yang mantap dan utuh sama ada antara institusi-institusi pendidikan dan lembaga-lembaga Islam maupun antara satu Negara dengan Negara yang lain di Asia Tenggara. Usaha bagi menjalinkan hubungan yang erat ini perlu dimuali dari sekarang agar jaringan atau networking pengembangan ilmu yang dicetus dan didirikan oleh para ulama! terdahulu tidak menjadi sia-sia. Malah seharusnya ia di pertahan, di perkasa dan dimartabatkan sehingga pendidikan Islam menjadi tunjang kepada seluruh pendidikan umum. Di pihak lain, institusi pendidikan Islam juga harus melepaskan diri dari blue-print lamanya dengan memodenisasi sistem dan metod pendidikan agar tidak ketinggalan dari perkembangan sains teknologi yang begitu pesat.1y9 56,609 53,924
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Penutup Usaha ini boleh dianggap sebagai satu kontribusi agar umat Islam lebih mampu mengapresiasi bahwa sesungguhnya para ulama` bukan orang terkebelakang dan tanpa sumbangan bermakna. Mereka juga orang-orang hebat, orang-orang yang punya tradisi keilmuan yang hebat dan dikagumi banyak dunia luar. Mereka adalah pencetus pengembangan ilmu dan Islam di Nusantara dan seharusnya mereka menjadi role model kepada generasi akan datang agar apa pun tindakan mereka semestinya berlandaskan keimanan dan ketaqwaan kepada Allah SWT. Biblografi Azyumardi Azra. 1994. Jaringan Ulama` Timur Tengah dan Kepulauan Nusantara. Bandung. Pustaka al-Mizan. Nik Abd. Aziz Nik Hasan. 1977. Sejarah Perkembangan Ulama` Kelantan. Kota Bharu. Kelantan. pakatan Tuan Tabal. Zalila Sharif et al. 1993. Kesusasteraan Melayu Tradisional. Kuala Lumpur. Dewan Bahasa dan Pustaka Wan Mohd. Saghir Abdullah 2004. Wawasan Pemikiran Islam Ulama Asia Tenggara. j. 6. Kuala Lumpur. Khazanah Fathaniyyah. Matar al-Zahrani. 1996. Tadwin al-Sunnah al-Nabawiyyah. Riyadh. Dar al-Hijrah. Subhi Salih. 1997. Ulum al-Hadith wa Mustalahuh. Beirut. Dar al-`Ilm li al-Malayin. Tajuddin Saman et al. 2005. Tokoh-Tokoh Agama dan Kemerdekaan di Alam Melayu. kuala Lumpur, Yayasan Dakwah Islamiah Malaysia. Ismail Che Daud. 2001. Tokoh-Tokoh Ulama` Semenanjung Melayu (1). Kota Bharu Kelantan. Majlis Ugama Islam dan Adat Istiadat Melayu Kelantan. TIM Penulis IAIN Ar-Raniry. 2004. Ensiklopedi Pemikiran Ulama Aceh. Aceh Darussalam. IAIN Press http://ulama-nusantara-baru.blogspot.com http://www.mohe.gov.my http://www.sidogiri.com
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$%&,-.%-/,01-ก-3 Al-Ghazali and His Thoughts Contributed to The Islamic Educational System Ruhana Abd. Azeez Samaeng∗ Abstract The objectives of this paper were to highlight the thoughts of AlGhazali s to the Islamic Educational system . The need for an Islamic educational system is not only a matter of conviction, but also crucial for mankind. Al-Ghazali has advocated that it is the prime duty of Muslims to search for the reality through the knowledge in accordance with the Holy Qur an. Where the aim and objective of education for mantion, construction, and completion of manners so that man can distincquish between good and bad and abstain from evil. This paper also discussed on his philosophy and theory of education, curriculum, methods and techniques of teaching, women s education,psychological views, application of Al-Ghazali s view in education arena, and strengths and weaknesses of his views. Al - Ghazali had advocated that revelation is essential to recoqnize the reality and that is granted to messengers of God only the Almighty. Moreover, he holds that parents responsible for looking after their children in proper manner, as he considers a child like a mirror, ready to reflect anything put in front of him, as well as a sacred trust in the hands of parents. Keywords: Islamic educational system, Thoughts, Philosophy of Education, Islamic education, source of knowledge. $%&'()*+ )*+,-./01234562783)9:;<=>?@A6BCกE9F;)3GH5626G:I9:6*J-K6L9J<>ก<AM)ก*7/077ก9/BCกE96G1J9: LCA2 8I9;:<F;)3GH)I9>.N;O;P98<AOJ*ก562:-1JG:8-ก3;8<AQ0+P62BCกE9FJ03P;O91*QR//:FJ0ก9/Q0SHP:9LCA21*QR//:8<A F8PQ/G2;*=;+P6269B*M3)9:/TP8<ASHPกJI9)S)PU;6*Jก-/69; U;5V08<AQ-H./01234562ก9/BCกE9U;8*B;05628I9;3@6>?@6A >.J<AM;F.J27-3JGกW9?562.XQ>Qก7-33JUOP:<3)9:1:7T/V4 19:9/,FMกFM0/0O)I921GA28<A,Tก+P62FJ01GA28<AYGH 6<ก8*=2M*2./0173)9:1Z9>/[QU;3)9:?M9M9:>?@A6OI92SกJQ9กL*M+6;:9//P9M ;6กQ9ก;<=783)9:;<=SHPกJI9) >ก<AM)ก*7F;)3G5626*J-K6L9J<HP9;./*\]9ก9/BCกE9 8^E_<ก9/BCกE9 OJ*ก1T+/ >83;G3FJ0)GR<16; ก9/BCกE9 5621+/< QG+)G8M9ก9/BCกE9 ก9/./0M-ก+4F;)3GHH*2กJI9)U;ก9/Q*Hก9/>/<M;/TP Q-HF5[2Q-H6I6;562F;)3GH FJ0 ก9/F.J2F;)3GH1TIFY;ก9/Q*Hก9/>/<M;/TPF777T/V9ก9/ 6G:I9:6*J-K6L9J<>\@A6)I9)G)/V4 (6*Jก-/69;FJ0a0H<E) >8I9;*=;8<A19:9/,;Z9?9:;-EM41TI1*QR//:8<AF8PQ/G2 U;6*;8<AQ0/TPQ*ก+*)>62 /TPYTP1/P92O/@6?/0YTP>.N;>QP9FOI28-ก1//?1GA28<A ,Tก1/P92U;cJก;<= U;5V08<A/6LTJ;*=;SHP8Z9O;P98<A>YMFYIB914;Q9ก6*JJ6adYTP8/2>6ก01TI:)J:;-EM\9+G ;6กQ9ก ;<= 6* J -K6L9J< :< 3 )9:3G H >O[ ; )I 9 7G H 9:9/H9:< O ;P 9 8<A /* 7 YG H \67U;ก9/HT F J1*A 2 16;7- + /UOP :< 7- 3 JG ก W9?+9: ∗
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>Q+;9/:V4FOI26G1J9: 8I9;>./<M7>8<M7JTกf >1:@6;ก/0Qก8<A?/P6:Q0108P6;8-ก1GA28-ก6MI928<A;Z9:9)92S)P 5P92O;P9 QC2>.N;69:9;0O48<AMGA2UO]IQ9ก6*JJ6adFกI7GH9:9/H98-ก3; 8I9;8*=2162>.N;7-33J1Z93*]MGA2U;ก9/ ?*g;9.XQ>Qก7-33JUOP:<3-VW9?FJ0:<B*กMW9?+9:8<A6G1J9:+P62ก9/6<กHP)M &5-65-&'7 : /077ก9/BCกE96G1J9: F;)3GH ./*\]9ก9/BCกE9 ก9/BCกE96G1J9: FOJI28<A:95623)9:/TP Introduction The importance of Imam Al-Ghazali to Islamic educational theory has long been acknowledge, although the defenitive monograph on the subject has still to be written. Imam Al-Ghazali, who himself remained associated for long with education of his time, has shown special interest in the basic principles of Islamic system of education, he has stressed on the proper development of the personality of child which can be achieved through the development of the various facts of his person. This paper deals with hImam Al-Ghazali and his thoughts contributed to the Islamic Educational Systemh Short life of Imam Al-Ghazali Imam Al-Ghazali was born in 450 A.H (1058 A.D) in the Taberan village in the district of Toos in Persia and his name Abu Hamid Muhammad . His title is Hujjatul Islam (proof of Islam) and his dynastic title is Ghazali. His father was a famous person and his grand father was one of leading men of that age. His father died when he was young, leaving him under the care of his mother and grand father. Imam Al-Ghazali is said to be the name of village in the district of Toos in the province of Khorasan in Persia. According to Maulana Shibli Normani, his ancestors had the business of weaving ( Ghazzal ) and therefore he retained his family title Ghazzali (Weaver) (Fazul Karim,1983:2-3). a. His education At the time of the death of Imam Al-Ghazali s father, he entrusted the education of his two sons Muhammad and Ahamad to one of his trusted friends, The latter imparted to them primary education and then sent them to private maktab, the boys within a short time commited the whole Qur an to memory and after that began to learn Arabic. They were then admitted in a free Madrasah. After sometime, Imam Al-Ghazali left his native village for higher education for Zarqan and began to study under a great lerned man Imam Abu Nasr Ismail. He used to take notes of his lectures but in a certain journey he was robbed of these notes by some dacoits along with his other belongings. He took courqe, went to the thief of the robbers and begged of the notes only to be returned to him. It was returned to him at his earnest entreaties. Then he joined Nizamia Madrasah at Nishapur which was a reputed seat of learning and a great educationist name I,amul Haramain was its principles. He had 400 students of whom three were
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most noted- Harrasi, Ahmad bin Muhammad and Imam Al-Ghazali the latter became so much grived at his death that he left Nishapur and went to Baghdad, the capital of the Caliphs. He was then a young man of 28 years of age. At Baghdad, he was appointed at principal of Nizamia Madrasah by Nizamul-Mulk the chief vizier of the Turkish ruler Malek Shah. Being thus appointed at an early age to such a high post, his popularity as a great learned man spread far and wide and the rulers and the chieftains used to consult him in state affaires and theological matters (Fazul Karim, 1983:3-4). Al-Ghazali:s philosophy of education In the Ihya-al-ulum al-din, Al-Ghazali propounds his philosophy of education on the basis of his experiences. The true purpose of knowledge is to receive divine guidance and not merely to acquire information and gain material wealth. Real knowledge then means, h lifting of the veil from the eyes of the heart so as to see the mysterious relation between man and his Maker and to be filled with sense of awe and reverence in the presence of an omniscient Being, who pervades the universe (Al-Quraishi, 1983:102) He has advocated that educational system of Islam derives from the Qur an, the primary source of beneficial knowledge. It is a divinely revealed guidebook to recognize the reality. It is encouraging man to study and ponder everything around him. The traditions of the prophet Muhammad (pbuh) as the practical explaination and application of this devine knowledge that demonstrates the prophet s practice in reinforcing certain behaviors and in deterring undesirable conduct. According to Imam Al-Ghazali, it is the prime duty of Muslims to search reality through the knowledge in accordance with holy Qur an . It is to make the human being aware of his Creator, Allah or establish man s relationship with Allah . When the individual has the awareness, he can establish a relationship with Allah . Allah stated in the Holy Qur an 21:25. zO N M L K J I H G F E D C B A{
(Al-Ambia a, 21:25) 25. Not an apostle did we send before Thee without this inspiration sent by us to him: that there is no god but I; Therefore worship and serve Me. This relationship that originates in the children is developed amongst children from the very beginning, it may prove a great asset from the Muslim community. Moreover, to teach the children to
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accept and deal with reality as a normal part of this temporal life, the person will submit to his Creator realizes his own morality. Moreover, he advocates that Revelation is essential to gain this knowledge and it is attained only if the heart (soul) is pure untarnished. So Al- Ghazali lays great stress on the development of the moral aspect of human nature, the foundation of which should be laid in childhood. He believes the child s mind is tabula rasa, or a clean state and as such good virtues and character can be cultivated amongst children from the very beginning. The innate capacity of man to believe in God (fitrah) and to worship Him is derived from the hadith which states, hevery child is born in the state of Fitrah, but his parents make him a Jew, a Christian, or a Magian. He considers human mind a simple state whom the teacher burishers. He divides Muslim theologians into four categories, prophets, Chaliphs, devine theologians, and general sermonizers (Mohd Sharif Khan, 1986:78-79) Supervision over the child s activities should begin as soon as he shows signs of discrimination. The duties of parents and teachers is not merely to impart knowledge to the young children who are given to them as sacred trust but also to arouse their moral conciousness and to train them to the properties of social life. All educational activities must therefore, be directed towards the development of the individual character and at the same time also lead on to building a moral and virtous society. (Ruhana Samaeng, 1999) Al-Ghazali also firmly believes in the utility of knowledge, that is, theoritical knowledge should not be divorced from practice. All good thoughts must be translated into action. Knowledge differs from person to person according to his capacity for it. Basing his educational philosophy on ethics and the spiritual dimension, Al-Ghazali prescribes a code of behaviour and duties for student and teacher as follow : Student •Must not be proud of his knowledge and never should show off in the presence of his teacher. •Must not be too proud to study under obscure teachers-before a teacher, a student should be like soft soil which takes in all the rain water which fall on it. •Should learn each sciences at least to the extent of knowing its main purpose as all sciences are co-related and co-operative . No branches of learning should be taken up all at onec without having studied its anticedent sceinces. •Should refrain from distractions and purify his self from low habits and evil qualities since knowledge is devine and it enters only pure hearts.
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•Should dress in white and be simple in dressing-refrain wearing silk and other ornaments which symbolise wealth and power. •Should engage in physical exercise to ensure physical and mental health and will enable one to devote oneself to God with zest and energy. •Should be able to endure physical punishment as h endurence is the characteristic of brave men and crying the prerogative of slaves and womenfolk . •Clever student (Murid) can be asked to teach weaker ones-advantage-they will not be restive in class and can be initiated into the art of teaching. •Woment s education should be in accordance with needs of the society-to provide proper training of children and fulfil domestic responsibilities. However, higher education is not essential for women. (Fazul Karim, 1983:61-65). Teacher: •Teachers-student relation should be based on just and equal treatment of all students. Teacher should be kinder to students than their parents-be sympathetic and treat them as his own. •Should follow the prophet and seek no remuneration for teaching students. The only reward a teacher should hope for is the pleasure of God. •Should not hold from students any advice and at the same time be honest with them and •should not give them the ijazahs before they are worthy of them. •Should exhort them and rebuke them for miss conduct and their evil ways. But he should not be lengthy and open in his reprimand. Should be sympathetic and give suggestions. •Should not revile or degrade other subjects before his students; instead he should teach his subject in such away that it may creat love for other subjects too. •Should consider intelectual level of students before presenting a subject to them. Should guard against the teaching of a matter which is beyond the students comprehension. Should not require of them what they cannot grasp. •Should relate lessons to interests of daily life and should move from known to unknown, and from easy things to difficult ones. •Should prepare lesson in advance to have full command over the subject-matter and use teaching aids to make teaching more interesting and effective. •Should teach lessons with active co-operation and participation of students. •Should practice what he preaches, lest his deeds should be lie his words. Should be a role model as words devoid of action fall flat and bring ridicule to the teacher (Al-Ghozali, 1962:30-36).
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Devision of knowledge Al-Ghazali devides knowledge into two parts. They are dogmatic and non dogmatic. By dogmatic knowledge it means that knowledge which has come to us through prophets. The wisdom, experience or auditions have no role in them. Mathematic, medicine and peotry are not dogmatic knowledge because the first one is related with wisdom, the second one with experiences and the third one with audition. Even non dogmatic are divided into three parts. They are desirable knowledge, and lawful or permissible knowledge. The desirable knowledge includes those subjects which are related to worldly life such as medicine and arithmatic. The undesirable knowledge includes subjects like magic, sleight of hand etc hThe lawful or permissable knowledge includes poetry if it is not immoral, history, etc. The dogmatic knowledge is divided into two categories, they are desirable and undesirable. The desirable are also divided into basic, subsidiary, introductory and supplementary. The basic knowledge consist of holy Qur an, prophet sunnah, consists of Muslim opinion and traditions of companions of the holy prophet. The subsidiary knowledge is obtained by understanding the above mentioned basic knowledge. They are not understood by their words but their explanations which are within comprehension. They expand the area of understanding. Some of them are related with worldly considerations and others are related with the betterment of the hereafter. Al-Ghazali has also divided knowledge related to hereafter path into two categories. They are knowledge related to revealation and knowledge related to affairs. The revealation is the extream and the supream of all other knowledge, knowledge related to affairs tells the condition of heart. It is knowledge of conditions (Mohd Sharif Khan, 1986: 79-80). Aim and objectives of education Al- Ghazali had determined the aims and objectives of education in accordance with Islamic way of life. According to him, the objective of education is to motivate and help children to attain piety (taqwa). This conciousness of God is what is call taqwa in the Qur an and it is crucial to the individual s spiritual and moral development. It must be given first importance in all teaching of Islam. Indeed student will attain taqwa it depends in part on the state of readiness of the child s heart. Some children s hearts are more open than others ,and taqwa cannot be forced on a child, it is learnt by reflection and experience. According to him the objective of education for mantion, construction and completion of manners so that man can distinguish between good and bad and abstain from evil. On the other hand it will reform the society through education which was later on presented by other philosophers. Therefore it is necessary to cultivate faith in order to get the hidden qualities manifested so that the
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human personality has a balance growth and the human being becomes a moral being and follow the prophetic norm (Mohd Sharif Khan, 1986: 81). This means that sincere acceptance of faith affects the human heart and thereby allows the spirit in which lies embeded the basic qualities granted by Allah to influence and direct the intellect to engage actively toward the establishment, maintenance, and furtherance of the balanced order in individuals and societies. Primary emphasis of moral Is on the purification of the heart through faith as Allah mentioned in the Holy Qur an zÍ Ì Ë Ê É È Ç Æ Å Ä Ã Á À ¿ ¾ ½ ¼ » º ¹ ¸ ¶µ {
(Al-Haj, 22:46) .
46. Do They not travel through the land, so that their hearts (and minds) may Thus learn wisdom and their ears may Thus learn to hear? truly it is not their eyes that are blind, but their hearts which are In their breasts. Al-Ghazali:s educational theory Al-Ghazali holds parents responsible for looking after their children in a proper manner, as he considers a child like a mirror, ready to reflect anything put infront of him, as well as a sacred trust in the hands of parents. He is of opinion that through education a child can turn into a good citizen or criminal. He consider self respect, modesty and sincerity as his outstanding qualities (Syed Sajjad Rizavi, 1986:103-104) It is very important and contineuos process for parents to present Allah to the children as positive, protective and loving, and not as threatening and frightening The child who has developed the capacity for shame should never be neglected, rather this and his diseretion should as aids in his education. Among the general rules for the training of a child, he includes that: (T.J. Winter, 1990:35-37) 1.The first trait to take control of him will be greed for food, he is to be desciplined in this regard, so that for instance, he picks up food only with his right hand, says in the name of Allah (God), when rising it , eat, from that which in nearest to him, and does not start eating before others. He should not stare at his food or at the other people present, neither should he bolt it, but should chew it properly instead, he should not eat one mouthful after another without pause, he should not get food on his hand or his clothes, and he should acquire the habit of sometimes eating nothing but bread so that he does not think that the presence of other kinds of food is inevitable. 2.He should be encourage to like white rather than coloured or silk garments, and made firmly to believe that these latter are proper to women and effeminate, and that (true) men disdain them.
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3.For the child who is neglected in the early years of his growth will usually grow up the ill natured, dishonest, envious, obstinate, inclined to the theft, backbiting, from all of which things he can be protected through a sound upbringing. 4.He should be busy at school learning the Qur an, the traditions, and tales of devout men, so that love for the righteous take root in his heart. 5.He should not be spoken to at length every time, for effectiveness such words have upon his heart. 6.He should not be permitted to sleep by day, for this conduces to laziness, and should always be allowed to sleep at night, but not on a soft bed, which would prevent his members from growimg tough. 7.His body should not be allowed to grow fat , for this would make it hard for him to rough bedding, clothing anf food. 8.He should be prevented from doing anything secretly, for he will conceal things only when he believes them to be ugly, and if he is left to continue these practices he will grow used to doing ugly things. 9.He should acquire the habit of walking, moving about and taking exercises for part of the day so that he is not governed by illness and should draught not to uncover his limbs or walk fast, and not to dangle his arms but to keep them close to his trunk. 10.He must be forbidden to his fellows about any of his parents possessions, whether these be money or property, or about anything be eats or wears, or about his tablet and pencase, and should vecome used to being modest, generous and midle in his speech to all with whomhe associates. 11.He should be put in the habit of never speaking before anyone else , and of speaking only response to question and in proportion to them, and of listening properly whenever an older person is speaking, and rising ( when he enters) and making a place for him and sitting facing him. 12.He should be forbidden to speak loosly,or to cuse or insult anyone, or to migle with these who do such things, for these habits will inevitably be acquired should be fall in with bad company, the preservation from which is the very root and foundation of the education of children. 13.If his teacher strikes him he should not erg out and sob, or seek anyone s intercession, but should rather bear his punishment, and be told that to do so is a mark of courage and manhood, while to cry is the is the practice of slaves and women. 14.After school, he should be allowed to play in a fashion which give him some rest after his hard work in class, but should not be allowed to grow exhausted. To overebt a child from playing, and to fatigue him with constant lessons will cause his heart to die and harm his intelligence, and make life so hateful to him that he will east around some means of escape.
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Curriculum Al-Ghazali on curriculum, like Ibn Sina, Al-Ghazali believes that education of a child should begin with the Qur an for the first time in the history of Muslim education, he took steps to improve the curriculum which was in voque in his age. These steps are given below: (Syed Sajjad Rizavi, 1986:104) 1.Classification of subjects into religious and non-religious studies and treatment of jurisprudence (fiqh) as a worldly subject. 2.Exclusion of polemies from al kalam. 3.Further classification of subject as obligatory (Fard ain) and optional (Fard kifayah). 4.Declaring certain subjects as approved (mahmood) and some others as disapproved (madthmum). 5.Making tafsir ,hadith, fiqh and al-kalam, including logic,as compulsory subjects 6.Condemnation of the idea that rational subjects ( ulumma qulah) arenot compatible wuth the non rational subjects ( ulm ma qulah). 7.Division of optional subjects into three types: a.approved ( Mahmud) b.disapproved (Madthmum) c.unobjectionable (Mubah) He treats medicine, arithmatic, economics, tailoring, weaving, agriculture, politics and hair dressing as good for society, history and peotry have been declared as unobjectionable subjects. He has suggested a golden principle that subjects should be taught in their order of utility and importance. In education is imparted to the children through co relating (Mohd Sharif Khan,1986: 83). For inclusion in the curriculum. Thus we can easily say that modern education is clearly reflected in his educational thoughts. Methods and Techniques of Teachings If we go through procedures of teaching of Imam al-Ghazali we find that these very procedures have been suggested by modern western educational experts also. Some of them are discussed below: Imam Al-Ghazali has suggested to the teachers that they should always prepare lesson in advance. A teacher can not do justice to the students without eduquate preparation. When they go to the class, they should teach the lesson with active co-operation and participation of the students. The colleges of education of these days also emphasis these principles and procedure. Imam Al Ghazali also emphasize the importance of previous knowledge of students. He was of the opinion that if the lesson will be given keeping this thing into active consideration, the students
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will bw immensely benefited. The same principle and procedure of teaching is later on emphasized and advocated by Western educational thinkers. Herbert and Paertalozzi are main exponent of his point of view. He writes that it is also one of the duties of the teachers that hey should teach easy things first anf difficult thing later on. The Western educational thinkers presented it later on as one of the maxim of teaching aids to make the lesson more interesting and effective. Al-Ghazali:s definition and division of Akhlaq Akhlaq is the plural of khulq which explained as hpesession by the human soul of those distinct innate powers by operation of which its various influnces emanate agreeably to volition these powers are three: 1.The reasoning power (Ilm) 2.The vindictive power (Ghazab) 3. The appetent power (Shahwat.) When these three sorts of virtues have been realised, they become connected and blended together, and from the mixture of the three a condition results analoqous to each but presenting them in their highest perfection and completeness. This is known as husni akhlaq, and the soul (person) having this perfect blending will be called Husnul-Akhlaq (Mansor Quraishi, 1983:106). Al-Ghazali has followed Ibn Maskawaih in his definition and division of akhlaq. Ibn Maskawaih in his turn, base his philosophical system of ethics on material taken from Plato, Aristotle, Galen and Muslim religious law. Food is the greatest attraction for a child and eating his most pleasant activity, therefore, his early educative training should begin here. He should not start eating without having said hIn the name of Allah, the Compassionate and the Merciful . He should eat what is near him on the table. Let him learnt with an humble fare. Children should be dress in white. It should be instilled into them that silk clothes donot be fit men. They tend to make them effeminate. Women Education In women s education Imam Al-Ghazali views are different from the view of modern educationists. He advocates for primary education for women which should be in accordance with the society. It will help women to provide proper training and education to children and to fulfill the domestic responsibilities with fairness. However, he does not consider higher education essential for women. Aristotle and Rouseau have also expressed the same views. The greates achievement of Imam Al-Ghazali is the advocacy of home science education of women (Mohd Sharif Khan, 1986: 84). In line with this view, the great Muhaddith Shaikh Shamsul Haqq al Azimabadi wrote an article dealing with the question of teaching women to read and to write. He affirmed the permissibility of that and after
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investigation of reported the Hadith, Muslim scholars came to the conclusion that it is sound and it can be taken as a basis for the permissability of teaching women to read and write (Ad-Darsh, 1996:26). For the future happiness and stability of the Muslim family, the question of selectivity is an essential question, which has to be dealth with from a practical, as well as a decency point of view. As Muslims we should not lose sight of the basic duty of a Muslim women. She is a mother first, and only then does her profession or whatever come into the picture. Her success will be measured by her success in bringing up stable, integral, happy and morally sound generations. Ant achievement in addition to that is a bonus. they can not claim a bonus when they haven t had their basic wage Physical and Health Education Imam Al-Ghazali has also given great emphasis upon physical education of the children because health is required for mental health. He advocated for proper physical growth and development of children. He suggested all steps which might help physical growth of children. Thus it can be said that Imam Al-Ghazali was in agreement with saying hSound mind in a sound bodyh. Psychological views Imam al-Ghazali occupies high position as a psychologist also. He is of the opinion that human temperament is instinctively not based upon evil. In his opinion evil or virtue are not natural or instinctive. The old theologians in their book on education have given place for the diseases of hselfh There are chapters on it in celebrated books Akhlaq Jalali and Akhlaq Nasri. a. Al Ghazali J Views on the psychological Nature of Man Al-Ghazali examines the psychological nature of man and discovers that all psychological phenomena originate in the soul or self. He regards the soul as different from the body in that the former is created and immortal, that is, it does not come to an end with the decay of the body. It is the spiritual entity which abides in his physical body and controls his organic and physical functions. The soul in this sense is more important than the body because the former is of divine origin, while the body is of baser matter. Al-Ghazali explains that there are four terms used in relation to the soul viz, Qalb (heart), Ruh (spirit), Nafs (desire, needs), and Aql (intelect, reason). Each of this entity has two meanings, one material and the other spiritual. And each is essential to the knowledge of the ultimate reality. The spiritual meanings of these four terms refer to the same spiritual entity, but they denote different states of it. The soul is the essence of what is meant by hManh, it can be known through intellect and by observing the activities which originate in it (Ahmed Sherif, 1975:15).
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It has to be noted that Al-Ghazali, in his discussion of the heart in relation to ethics and virtue has often variously refered to it as Ruh, Qalb, and Aql. Al-Ghazali expresses what traditional Muslim meant by the heart: h When we speak of the heart, know that we mean the reality of man, which sometime is called ruh ( spirit ) and sometimes nafs (soul); we do not mean that piece of flesh which lies in the chest which can be seen by the ordanary eyes . What ever could be seen by eyes, belongs to shahada (visible world). The reality of the heart is not of this world .the realization of God and the perception of His beuty is of the unseen world. (al-Naqib al-Attas, 1979:28). The soul has an inherent yearning for an ideal which it strives to realise. The soul has been endowed with quality that help it, on one hand, to provide for the bodily needs, and on the other, to qualify for the ideal. It fulfill the bodily needs through the motor and sensory powers. The motor power comprises propensities and impulses. The two special types of propensities are: Appetite such as hunger, thirst, sexual craving, ect. Which urges the body to strive for and obtain what is good for it and Anger-such as rage, indignation, revenge ect., which urge the body to aviod or repel what is harmful to it. The impulse is the power of apprehension which percieves and takes coqnizance of what is harmful and what is good for the body. Without it the propensities would not be able to function properly. Apprehension includes the five outer senses, viz., sight, hearing, taste, smell and touch, with their special sense organs. The inner senses, viz., commonsense, imagination, reflection, recollection and memory have no special organs but are located in the regions of the brain. While the five outer senses equip man to act in the present situation, the five inner senses help it to learn from the past experiences and foresee future situations. All these powers control and regulate the body, and the qalb or soul controls and rules over them. The Qalb is the spiritual dimension of man that determines his behaviour. According to Huseni Abbas, Al Ghazali maintains that hperception, cognition, affection, emotion, motivation and consequently, behaviour, all depend on the spiritual state of the personh (Hafsah Abdullah, 1998). b. Al Ghazali:s View on the origin of Virtue In Al Ghazali s view, virtue can be acquired in two ways: habituation, and learning. Habituation, that is learning how to act virtuously, implies a positive attitude of a person who seek to acquire virtue; learning depends on an authority outside the agent that teaches him how to act virtuously even if he is not whole heartedly seeking to attain such a state. Since the soul is of devine origin and virtue is natural to the soul, it should be easier to cultivate good habits. Man must practice
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goods deeds so that they become habits for him. The newly acquired good habit must be strengthened by performing good deeds continuously. c. Al Ghazali:s View on character and Virtues Appetite, anger and apprehension are common to man and animals. But what distinguishes him from animals and enables him to actualise human virtues and attain spiritual perfection are two additional qualities. The soul of man possesses the theoritical faculty or ilm (knowledge or intelect) and the practical faculty or Irada (will). He ractical faculty is the principle of movement of the human body which directs it to individual actions after deliberation on whether they are in accordance with the rules defined by the theoritical faculty. The practical faculty must govern all other subordinate faculties of the body to ensure bad character qualities or vices do not develop. The theoritical faculty, in contrast, has the function of percieving the real nature of the inteligibles as they are abstracted from matter, place and position. Therefore, the practical faculty is the one which determines ethical matters for man. For al Ghazali, both virtue and good character denote the state in which bodily faculties are subordinate to the practical faculty or the will of human soul. This is the normal state, deviation from which produce vice and bad character. Good character means training the three faculties, viz., the deliberative (reflective), concupiscent (desire), and irascible will produce courage. When the latter two are trained and have been subordinated to the first, the virtue of justice is achieved. Al Ghazali calls the deliberative faculty hreasonh or hintellect (aql) and the other two faculties hpassionh (hawa). Passion (which linked to the satanic forces) and reason are in continuous conflict with each other. To achieve virtue, one has to follow reason. But the problem is how to distinguish between the motive which belongs to passion and that which belongs to reason. Al Ghazali arques that man should undertake actions which are more painful, since such actions are usually dictated by reason and by divine guidance. He further advises that whenever man is in doubt about which of the two motives is dictating his intention, he should pray to God for guidance. Al Ghazali rejects the view that character has an unchangeable natural quality on the ground that, if this were true, the teachings, advice and even mission of all prophets would be in vain. Another basis for his rejection is that it is observable that animals can be trained to be domestic. Al Ghazali explains that the necessity of character training through the doctrine of the mean. For him, a healthy body is in a state of equilibrium while a sick body is in disequilibrium. Similarly, when the soul is sick this means that it has deviated from the state of equilibrium. Equilibrium is the middle way between the two opposite character traits, each of which is an extreme. Good character (virtue) therefore, lies in this state of middle way. This middle way, however depends on states and
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circumstances, i.e., it is a relative mean. For example, if someone has the character of rashness, he can achieve the mean with respect to anger by training himself in the other extreme, i.e., cowardice. Since deviation from the mean indicates that the soul is sick, Al Ghazali emphasises the need for a physician of the soul, who teaches men how to hit the mean. This hteaching of virtue may come through parents or the spiritual leader who treats the soul of the novice. Furthermore, treatment of the soul continues constantly, curing when it is sick and when ir is healthy, maintaining its condition. Furthermore, the term hsick soulh is a relative one according to one s position in the scale of salvation. A morally good man may still have to be treated as sick if he intends to seek higher levels. Application of Al-Ghazali:s view in the educational arena Elements of Al-Ghazali s views can be incorporated in the educational arena in the following manner: A teacher (especially at the primary level) should capitalise on the fact that children are born in the true state of original purity, with believe in God, by teaching them good habits and moral values from very early stage. They are at an impressionable stage, so making an impact on them would be easy. She should also give them ample opportunities to put into practice the theoritical moral and spiritual values they have learnt in moral and religious classes because for these values to be internalised children have to see them hin actionh. This can be done by putting the children in groups of mixed ability and of different cultures where they would get hands on practise at learning to adjust, to adapt, to be tolerant, to share, care, help, and establish social relationship. The teacher can play a significant role in the character building of students and starting young with solid grounding in good moral and spiritual values will go a long way in ensuring they grow up to be morally upright personalities. Values are nit only taught but are also caught. In fact, values and habit that children observe in adults (parents and teachers) have great impact in moulding their own habits and values. The teacher should remember she is the role model and that her every move, word and thought would be observed and even followed. A teacher has to put to practice what she preaches. She will not be able to repremand a student for not observing punctuality if she herself enters class late all the time. Similarly, a teacher who is strict about datelines for handing up work but she does not return marked work on time and dose not prepare her lessons would not be setting good example for student to follow. Teacher who show biases or have favourite or pets, who indulge in name calling, who ridicule and be little students for being slow, can do great damage to the self esteem of student and at the same time can be unwittingly teaching the students to do likewise. Therefore, a teacher should not just stop at teaching values but has to demonstrate them in her own actions if she wants students to be develop good character traits.
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Ensuring an environment conducive for inculcation of good habits and moral values will produce student (and teacher too) who will be motivated to do only what is right and praiseworthy. Such students, when face with a situation where there is motive and counter motive, would know in which direction to turn for their reason will win over their passion. If the parents and teacher do not nurtured virtues in him while young, he would prove easy prey to devious and blameworthy acts. Teacher should prepare her lesson to gain command of the subject matter and to give the best of her ability to the students. Moreover, when preparing lessons and teaching materials, she should bear in mind the level of the students to tailor her lesson according to their ability. She should vary her teaching strategies and have realistic and reasonable goals depending upon students ability. A teacher who tries to cut work by recycling the same lesson in every class she enters is being most irresponsible. Strenghts and weaknesses of Al-Ghazali:s views It is amazing that though Al-Ghazali had propound his ideologies and theories almost a millennium ago, they are very much the same as what the modern, present day researchers and scholar are advocating. His acute insight into the Islamic educational system is remarkable. Strenghts Al-Ghazali intutive understanding of the workings of the human mind, the psychology of human nature, the manner in which human character can be trained and moulded to produce spiritually and morally upright personalities have actually become the basis of research of present day researchers. Educational thinkers like John Dewey, Herbert and Pertalozzi are in agreement with many of Al-Ghazali s views. Western, scular educationists who placed too much emphasis on cognitive development at the expanse of the spiritual development have realised the folly of concentraiting on only one dimension. They now appreciate the need for incoporating moral and religious teachings in school curriculum and educational philosophies in an attempt to combat the rising incidents of indiscipline and immoral activities. Al-Ghazali saw the need for inclusion of vocational subjects such as weaving, agriculture, tailoring, hair-cutting and other domestic sciences in the curriculum in order to cater for those who were not so intellectually gifted and for the benefit of girls whose main concern would be the family and up-bringing of children. This far-sightedness is reflected in the curriculum of modern education. Teacher in particular can derive great benefits from his pointers as to the normative aspect of teacher behaviour and also in understanding students behaviour and learning to cope with them.
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Weaknesses Some of Al-Ghazali s views are rather archaic, outdated, unrealistic and impracticable, especially when applied to modern era. Al-Ghazali was first amystic, a philosopher, a theologian and then only an educationist and sociologist. Thus he placed great emphasis on the spiritual and moral development of an individual compare to other dimensions such as cognitive, social and emotional development. He was of the view that concentrating on the spiritual growth would naturally lead on to the development of other dimensions of personality. However, for holistic development of a person, such an approach may not prove to be very effective. The argument that teacger should follow the prophet s example and not accept any remuneration in this time would be quiet impossible. Not withstanding the fact that teaching is a noble profession, teacher still need some form of payment to live a reasonably comfortable life in this modern and progressive times. Accepting of wages should not be equated with less commitment or dedication. One has to be realistic, especially with changing times. Furthermore, if there were no remuneration, there is going to be an acute shortage of teachers. As a mystic philosopher, Al Ghazali s emphasis on worldly renunciation and the austere and conservative outlook was an attenpt to counteract the tendencies to vice, luxury and pride which was so common during his days. Thus his advice that students should be dressed in white, and should refrain from wearing fine clothes is not in keeping with times. Similarly, his support for severe corporal punishment can be refuted. Infact Ibnu Khaldun, who came just about 200 years after Al-Ghazali was very much against imposing too many restrictions on children and excessively harsh punishment. He contends that excessive severity injured the moral and intellectual dignity of the students. Moreover, severity would make a student hate his teachers and parents and his studies and would resort to falehood and deception to escape punishment. Al-Ghazali is views regarding women s education is another antiquated notion that need to be discarded. His intentions were good, given the situation in his days. However, now, to deny higher education to womwn would be an infringement of their rights. On yhe other hand, there have been, of late, the view that many of the present day social ills such as divorces, broken homes, juvenile delinquency, ect. Could be curbed if women remain at home. But then again, the solution to this problem should not be through curtailing a women s intellectual growth. A more feasible compromise has to be sought. A teaching - learning situation Elements of Al-Ghazali s views that a teacher can corporate in this particular lesson are: •Teach according to students mental capacity •Give little (facts, information) at a time
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•Use teaching aids to enhance teaching-learning process •Go from simple to more complicated concepts •Relat to every day life-stress the practical aspect of theoretical knowledge •Knowledge gained can be applied to other subjrcts •Raise awareness of one s responsibility/accountability •Inculcate good habits •Co-operative learning- as in doing group projrcts. Conclusion Establishing an Islamic educational system in the modern world may seem idealistic, the impractical and unachievable longing of Muslim to revive the Islamic glory of the period betweenth the seventh and thirteenth centuries. The man made education system has led to many forms of social degeneration: misuse of human intellect and creativity to suit political and economic objectives. Therefore, it is clearly logical and desirable for Islamic educational system based on the Creator s revealed guidance which is the basis for the ultimate success of mankind. The Islamic educational system only can prepares the agent to carry out successfully his obligations. Without this education, obedience to Allah commands and acting as a good agent of Allah is impossible. The balance growth of the total personality of man cannot be ensured by any system other than Islamic education system as well. Thus it can be softly said that Imam Al-Ghazali was one of the greates thinkers of Islam and he had given thinking to the educational philosophy and problems in his own days. His point of view and suggestions are very much similar to those which are presented by the western thinkers and educationists. References Abd. Ghani Abud.1982. Al-Fikri Tarbawi Indi Al-Ghazali. Darul Fikril Arabi. Al-Ghazali.1982. Ihya Ulum Id-din (Fazul Karim) vol.1 New Delhi. Fazul Karim. 1983. Ihya Ulum al-din. v.1. New Delhi. Heer, Nicholas. 1981. Moral Deliberation in Al-Ghazali:s Ihya Ulum al-Din. in Morewedge P.,(ED) Islamic Philosophy and Mysticism. Caravan Books. New York. Luthfi Barakat. 1983. Fi Majalatul Fikrit Tarbawi. Darul Shuruq. Mansoor Al-Quraishi. 1983. Some aspects of Islamic Education. Lahore. Masarat Husain Zuberi. 1986. Aristotle and Al-Ghazali. Royal Book Company. Karachi. Mohd. Sharif Khan. 1986. Islamic Education. Ashish Publishing House. New Delhi.
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Mehdi Nakosteen.1964. History of Islamic Origins of Western Education. AD. 800- 305. Colorado. Mohd. Munir Marsi.1977. At-Tarbiyatul Islamiyah. Alamal Kutub. Saiyed Abdul Hai. 1987. Muslim Philosophy. Islamic Foundation. Dhaka. Syed Muhammad al-Naqib al-Attas.1979. Aims and Objectives of Islamic Education. Jeddah. Sayyed Sajjad Rizavi.1986. Islamic Philosophy of Education. Lahore. T.J. Winter, Muslim Education Quarterly vol. 8 1990-91. Watt, Montgomery. 1988. The Faith and Practice of Al-Ghazali. George Allen and Unwin Ltd. London. Umaruddin. 1991. The Ethical Philosophy of Al-Ghazali, sh. Muhammad Ashraf, Lahore.
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E ภภ: ภ! " #$ %& '(â&#x2C6;&#x2014; (' $ ภภ! " ภ# ภ$ ภ# ภ! " ภ# %!" ภ$ ภภ&'" (# ) # ภภ*+ ' , -# (# + ภ&#ภภ$ ภ#&#ภ) # .+#" / ! / 0 +#" &#1 # / / &#ภ.ภ( # &# / % $ ) # .+#" &#1 # / / ภ&# ภ(&#+# 2 .) 1 $ 3 . -#ภ*+ ) + 1# #3 ภ*+ 44 5 !1 # ! $ 6 ภ! ภ$ % $ 44 % "&#ภ*+ ภ*+ ( % $ " ภ) +#! ' ! .#&# 2 / ภ!) ) +#$ / ) ) '& ภ/ ( ภ) ภ&# , ภ&# Abstract There are some compliant and different of the Fatwa models in Malaysia and Singapore. The conforming issue is the application of Shafi-e law in Fatwa and different in MuftiRs duties; SingaporeRs Mufti is as a Muslim leader but nor is in Malaysia. Fatwa in Malaysia will be announced in each state and be the Islamic Law of that state and also in Malaysia there is a law concerned with transgression the Fatwa but there is not available in Singapore. And both countries have not specified evidently the qualifications and period of Mufti position. Key Words: The Fatwa models, the Fatwa in Malaysia, the Fatwa in Singapore D)
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. + 2 -# р╕Б_ р╕Б_ 5 5 р╕БZ #5 "\ $ # # р╕Б 'M N " G р╕Б р╕Б F$ р╕Б &# ! 2 ! ' ! 1 &# ! ' р╕Б р╕Б +$ ] р╕Б .р╕Б ( # +$ (Majlis Hal Ehwal Islam Malaysia) ) +#" ] р╕Б .р╕Б ( # +$ - #5 " $ р╕Б р╕Б ! ] # $ ] & " ) # . ] р╕Б_ +$ +Z #c (Majlis Raja-Raja) (Gadot Nooh, 2006: 62) р╕Б р╕Б ! ' р╕Б % !" / 1&# +Z #c /р╕Б # р╕Б р╕Б 2# ] р╕Б .р╕Б ( # +$ -#5 " $ ! \ # JAKIM (Jabatan Kemajuan Islam Malaysia) ) +#" -# c р╕Б (Buang Ahmad Hidayat, 2006: 31-32) р╕Б &# ! 1 р╕Б _ %р╕Б " р╕Б # / р╕Б 1 (A.Othman Muhammad Seadon, 1998: 165) / $ # +$ 1. -#5 " $ р╕Б р╕Б ! ) # #) ] ( # +$ 1 (Buang Ahmad Hidayat, 2006: 31) ! р╕Б / 1 m Z 44 р╕Б + ( # ( 1 m ) 2003 (EN 16/2003) 44 $ / $ # +$ 1 ] & " ) # #) ] ( # ) +#" $ / &!3 + -# / / ( 44(1)) $) D O DP H N "F$ &# ! ' р╕Б р╕Б +$ ] р╕Б .р╕Б ( # +$ ) +#" &# р╕Б р╕Б_ ! # 1. -#р╕Б ( # % $ р╕Б_ qZ " \ # $ р╕Б " р╕Б / &# 2. -#р╕Б ( # р╕Б ! 6 #&# 1+#6 р╕Б р╕Б ! 6 #&# 1 2#%!"
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3. -#р╕Б ( # р╕Б_ qZ " \ # $ р╕Б_ ! 2 #% " 1 2 р╕Б р╕Б +$ ] р╕Б .р╕Б ( # +$ ) # . . ) . р╕Б+#$ #&!3 &# ( (Bin Hj. Abd Aziz Wan Muhammad, 2004: 243-245) ! ' # $ р╕Б -# 2 ! 2 -# р╕Бq # %!" # $ ] ] р╕Б_ +$ +Z #c 1 Z2 #) % р╕Б (&'"&# 1 $ 3 ! / р╕Б mn 5 р╕БZ # qZ / +$ 1 +[#!" $ # # (Buang Ahmad Hidayat, 2006: 32) $ #&# ! 1 р╕Б ) # . 3 2 1. р╕Б ! ] ( # +$ 1 %!" р╕Б$р╕Б &# 1 ! + р╕Б # m р╕Б # # &# 1 + $ # 2 ) &# 2 &!3 #/р╕Б ] . -#5 " # ) ! р╕Б $ $ р╕Б р╕Б р╕Б*+ (р╕Б # # р╕Б $ ] / m р╕Б # р╕Б $ р╕Б р╕Б ) р╕Б 6! $ #&+4$ р╕Б&## ] ( # +$ 1 2. р╕Б ! / %!" р╕Б$ 1 +Z #c 11 1 р╕Б 1 ,# 1 + $ # / +#" р╕Б '/ 6р╕Б_ ( # Z2 Z . 4+ . ) р╕Б ! / ) # . .
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%!" / c . &+" ) 6р╕Б_ р╕Б р╕Б $ ( " # # ( 53)
1
+Z #c 1 (federal territories - wilayah-wilayah persekutuan) 3 2 р╕Б / р╕Б р╕Б # 2 / .
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' D 'ก HJEPJDก F$ (# + ก &'"&#ก / 1 $ 3 &# $ #&+4$ ก "# 1 2 (# + ก ) # กก*+ ' ! ก Z 44 ก + ( # ( 1 m ) 2003 (EN 16/2003) 54 44 $ (1) &#ก 48 + 2 ก &+" ) 6ก_ 53 ก ก . " (# + ก ) # กก*+ ' (2) + ก ก ก +[# $ ก (# + ก ) # กก*+ ' ! " ก '# # Z6 Z6 %!" ก ก c . (# + ก&# ) # กก*+ + # , ก + 2 m (3) + ก ก ก +[# $ % $ (# + ก ) # กก*+ \ . * %!" ! % $#) % $ก ! " ก '# ก ก c ! % $ 6! !ก (# + ก ) # กก*+ ก 1 ก ก ก ก*+ +$ 1 % $ 6! (# ก*+ ) # กก*+ &!3 -#ก qZ $. &'" (# ก*+ ) # กก*+ &!3 ก[%!" # ) +# ก + $ ก*+ ก*+ \ # 1 (Law of the Constitution of Perlis) ] 2 5 1 44 $ a ( # .) 1 2 ( # +n /## mn 4 mn ก # \2 0 &# 1 b ก*+ ก + ก .ก ( # 1964 ] 2 7(4) 44 $ a ก &+" ) ] ก &+" ) 6ก_ ก ก ก*+ . " ก/ # /## mn b . กก*+ ! ก $ ก*' ! .# $ 1 % $ #"#ก (# ก*+ ) # กก*+ &!3 -#ก qZ ! '$# 1 2#3 (Dahlan , Mohd Akram Bin Dahaman, 2005: 78) ก Dก ก
ก #ก ก &# ก) +#! c ก $ (6ก_ .#ก ก ก (&# +# 2 'ก ! # ) \ ก # ! ' '# % + 2 +#$ # 'ก + 2 ก % $ $ . -# ) -# ก_ ก_ ( Z + 2 5 " ) # ก #!" # . # #! # ก. ก $ ! ' ! .# % $ 5 ก $ $ # % $.) -# " ก (6ก_ "# " ! ก " / . ! # # . ก % $' ! .# + 2 5 ก $ $ # + 2 .) -# " (6ก_ Z . . ก #) " % '/ +#$ # ) # . &# 1# #3 Z2 (6ก_ Z . ! #' ! ! ก '/ # #. / -# c # '/ ก !" / &# 1# #3 ] ( # +$ 1 $ %!" +[#' . ก / $ # +$ 1 "
. + ก $ ก # # -#ก ! ' . ก #) ก ! ก $ % ก '/ ! / ก mn ก ก +$ ' ] ก .ก ( # +$ Z2 (6ก_ ' ! ! '/ ก !" / /ก 1 5 " ' ' 4!" #( # ] ก_ $
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+ р╕Б $ р╕Б ! р╕Б $ . " р╕Б (6р╕Б_ "# " Z / +$ 1 $ 3. &+" ." +#" ┬З┬И
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р╕Б*+ # + 2 р╕Б*+ q р╕Б$ #3 FP$O) р╕Б'(F$ р╕Б
р╕Б*+ 1 $ 3 &# % $ $ ) # . р╕Б р╕Б . -# $ % 2 р╕Б р╕Б +[# $ ) # р╕Б р╕Б '# ' р╕Б р╕Б " + /!р╕Б Z . ) ! р╕Б $ # $ ] ( # (Majlis Agama Islam) +$ 1
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р╕Б JD ! " -# ( / -#'#р╕Б /$ #" $ \ # 6 # р╕Б*+ / !) ) +#$ р╕Б р╕Б Z (_ ] ( # +$ (Majlis Ugama Islam Singapura) .#р╕Б + ! р╕Б !) ) +#$ ] ( # +$ ' '# % c ) . р╕Б р╕Б р╕Б р╕Б*+ &#р╕Б &!3 р╕Б р╕Б 44 ( # (Md Aris, Mohd Murat, 2006: 118) &# / р╕Б р╕Б $ Z ' 44 р╕Б + р╕Б*+ (Administration of Muslim Law Act) 30┬Н33 р╕Б . р╕Б ) -# р╕Б $ р╕Б р╕Б р╕Б*+ . " -# р╕Бq # р╕Б р╕Б р╕Б*+ + ! + р╕Бр╕Б &! % $ \ -# -# р╕Бq # %!" р╕Б[. \ р╕Б $ % ] /! ] ( # +$ ' р╕Б ] . 2 р╕Б (# &!3 '# $ $ # р╕Б /! $ % р╕Б[ " ' ! %!" . р╕Б '/ ] /! ] ( # +$ % $\2 $ -# -# Z " # #) % $ # # р╕Б 'M N " G р╕Б р╕Б F$ ! " р╕Б $ / р╕Б р╕Б -#р╕Б $ Z ' 44 р╕Б + р╕Б*+ (Administration of Muslim Law Act) 30┬Н33 р╕Б*+ # 44 &+" c # c ! c 1 -#5 " $ / ) # #) '/ ] ( # +$ р╕Б $ / . " р╕Б (&#+# 2 Gazette (Hooker, M.B, 1992: 146) р╕Б 'M G р╕Б р╕Б р╕БU F$ ! " р╕Б р╕Б р╕Б*+ р╕Б !" 1. / -# c # 2. ' р╕Б ] ( # +$ + .) # # 2 # 6 р╕Б " . -# / # 3. / 2#3 % $ -# ' р╕Б ] ( # +$ .) # # 2 # ( 31(1)) р╕Б р╕Б + $ # р╕Б !) ) +#$ c # c ! +[# ( 31(3)) 6 &# ../ #р╕Б) +#! 3 , $ , .(. 1990 %!" р╕Б ) +#$ '/ р╕Б р╕Б р╕Б*+ ! р╕Б ' 4 5 " " $ '/ .) # # 8 # &#р╕Б Z . р╕Б р╕Б ) Z2 6 # -#р╕Б ┬З┬Ор╕Б / р╕Б -# / /$#&+ $&+" р╕Б Z " . -#5 " 2 !&#!" ## $ % р╕Б р╕Б р╕Б*+ #! р╕Б $ %!" р╕Б $ + ! Z . / !" #р╕Б . р╕Б (6р╕Б_ ! /! (6р╕Б_ !" #( # c # c ! +$ -#5 " $ ) # #) ] ( # +$ 1 # 5 !' !" #р╕Б .р╕Б / + . р╕Б $ " р╕Б[. р╕Б (&#+# 2 'р╕Б $) D O DP H N " ! " ) # .+#" / %!" р╕Б$
วารสาร อัล-นูร บัณฑิตวิทยาลัย
72
-# c # ก ก ก*+ ก + ก*+ 44 &# 30 33 &+" ) # #) !" #( # ก$ ] /! ] ( # +$ + 2 ก ก 2#3 ] ( # +$ ก ) ก Z " ก c # c ! #/ ก c # c ! Z2 ก ! # &.&!3 &# \ #ก q/ก q # - ก (ก "# !2 # * # ' ! *m -. ! ) 0 # ก) +#! + !&# - ก ( ก * - ) +#" ก ก /* mn #(/ก # ! ] ( # +$ - ! +[#' ก $ + $ !&# -&+" ) # #) !" #( # &#ก $ 3 ก ! 6 # (Md Aris, Mohd Murat, 2006: 118-119) $ # ) # .+#" ก ก ก*+ %!" ก$ 1.ก &+" +[#&# 4+ " ก*+ ก$5 " " ก*+ ก) +#!% " 2. '/ % $#" ก $ !2 # + ก .) -# .. '/ กก $ +#6 ก[%!" &#ก '/ ก ก ก*+ '/ . " ก !" / ก ก $ #" # 6 -# #. กก /$ $ ก # + \6 +#6 #. ก ' ก ] ( # +$ ก+#6 #% $&'$ ' ก ] ( # +$ # Z2 &+"ก ) + 2 + # + $ $ " &.5 !%!" ก ก ก # '/ . กก /$ ! ก # " ' ! ก ! 6 #. กก '/ -# Z (# % $\2 $ -# (Md Aris, Mohd Murat, 2006: 118-120) ' D 'ก HJEPJDก JD ! " Z ' 44 ก + ก*+ 44 &+" ก ก ก*+ . " ) # กก*+ ' + กก ! ก $ -# (# !ก 5 '# $ # " ก ก c . (# &# ) # กก*+ 2#3 %!" $ " ! !Z " ) c .) -# + ! ( 33(1)) &#ก ก ก ก*+ %!" ) " +[# ) # กก*+ &!3 -#ก qZ &+" +[#&# ) # กก*+ # #3 ( 33(2)) $ % ก[ ก ก ก ก*+ ก 2 ก&'" (# $ ! ก /! %!" +[#' $ -# กq # . ก ก ก " ! \/ Z2 &+" ก ก ) ก&# ก 0 ) # ( # ก Dก ก
ก #ก &# /ก # \ ) +# 2 \6 c ก ] ( # " &+" ] ( # # .q " ก*+ ( 32(4)) 2 c ก %!" +# 2 " " . " $ +# 2 # #% c # ก ก ก*+ ! # ( 32(1))
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р╕Б р╕Б р╕Б*+ . " Z . /р╕Б ) " "# $ +[# $ 4+ $ # #% $ + 2 р╕Б р╕Б + /5 2# . % $ р╕Б[%!" &#р╕Б ) ) # .q 4+ . " %!" +[#' -# р╕Б q # . р╕Б ' р╕Б c # р╕Б р╕Б р╕Б*+ &## р╕Б р╕Б . " #) $ ) # .q # # ! # $\" &#р╕Б р╕Б р╕Б р╕Б*+ % $ +[# -# р╕Бq # . " $ 4+ % ] ( # &#р╕Б # .q 4+ # #&+"\2 " р╕Б ( 32(2)) \" ( &! \6 ( ' mn 4+ " р╕Б*+ &#р╕Б ! # ! ( # # . +[# ] ( # 4+ # #. " $ % р╕Б р╕Б р╕Б*+ р╕Б р╕Б р╕Б*+ &## ] ( # . " / +[# &# 2 # # ! \2 " р╕Б +[#% ( +[# ( 32(5)) (Hooker M.B, 1992: 1128) + р╕Б .) -# р╕Б р╕Б р╕Б*+ . ' 45 " % $ $ . -# / c ! + 2 р╕Б &+" " Z + р╕Б.) -# р╕Б р╕Б р╕Б*+ . ' 45 " ' ' 4&#!" # р╕Б " р╕Б р╕Б р╕Б ) &+" " -# !р╕Б$ # . р╕Б ! qZ $ &#р╕Б % $ р╕Б " р╕Б ( #р╕Б . '$# р╕Б Z ( ( _1( р╕Б # + 2 2#3 р╕Б JD ! " р╕Б ! " р╕Б # р╕Б $ р╕Б # &# $ # ! " р╕Б # %!" р╕Б$ 1. р╕Б / -# / &# / ! р╕Б $ / р╕Б*+ 44 &+" $ . р╕Б / + $ # 44 &+" $ / ] ( # +[#' 2. р╕Б $ ! / +$ 1 ! р╕Б $ / р╕Б*+ 44 &+"р╕Б_ -#5 " ) # . $ $ # / р╕Б*+ 44 &+" c # c ! -#5 " $ 3. (# + р╕Б &'"&#р╕Б (# + р╕Б &'"&#р╕Б / р╕Б + 2 р╕Б &+" ) 6р╕Б_ # # р╕Б р╕Б . " &'" (# + р╕Б ) # р╕Бр╕Б*+ ' ┬В $+ р╕Б р╕Б р╕Б +[# $ р╕Б 6! (# + р╕Б ) # р╕Бр╕Б*+ ' ┬В ! " р╕Б '# р╕Б р╕Б ) # . . ) р╕Б ! % $ 6! !р╕Б (# ) # р╕Бр╕Б*+ # %!" р╕Б$ ) # р╕Бр╕Б*+ + # , р╕Б ' ┬В + $ % р╕Б[ р╕Б*+ &+"р╕Б) +#! $ р╕Б р╕Б р╕Б р╕Б*+ %!" ) " +[# ) # р╕Бр╕Б*+ &!3 -#р╕Б qZ р╕Б[. " ) р╕Б +[#&# ) # р╕Бр╕Б*+ # #3 &# $ # р╕Б ( р╕Б $ р╕Б ## # ! $ % # " \ # ( р╕Б $ р╕Б # \ # ! ' ! 1 &# Z ! !
&# ! ' р╕Б р╕Б ] р╕Б .р╕Б ( # +$ ) +#" р╕Б р╕Б ! ' р╕Б % !" / 1 $ 3 &# +Z #c /р╕Б # р╕Б р╕Б 2# ] р╕Б .р╕Б ( # +$ -#5 " $
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$&# / ../ # % +[# ) 4 ' ' 4 qZ !" # / /x ภ(6ภ_ ภภ) +#! / $ ภ" 3 ! ภ$ .% $ + ภ/ ../ # ภภ!) ) +#$ ภ[ '$# ! ภ# ภ*+ % $%!"ภ) +#! ภ!) ) +#$ / $ $ &! ) # .ภ$ \ !\ # -#% Z ' c ( ภ_ +$ 1 $ # ภ[ภ) +#!ภ" 3 $ &+"!) ) +#$ c # c ! +[# N ! Z2 #1 # " / " ภ$ $ ภZ ภ-#ภ' . " 44 ภภ* ภÂ&#x2030; ( # ภ%!" -# $ Z 5 5 ( # 44 + ภ-# " ' # &#ภ!) # #' + ภ) # -# 2 2 ) + ภ0 + ภภ44 !" # $ 3 ! # # . ภภภ-# $ # ภ) 4 $ +#6 &#' / ( 6 -# ( / .6 \ # $&# /ภ3 1 ( / -#'# ภ/$ #" ภ( -# ( 1^ ภ( # ภ. ภภ2 ภภภ[ \ # &# + ภ] Z ภ*+ $ -# ภ/ -#5 "#) /! ' / " $ . " Z x# ภ4+ ภ! qZ $ 4+ ภภ/ !" # " \&#ภ# .q " ภ*+ / + ภ! # &# ../ # 4+ !" #ภ&'"ภ*+ ภ# . Z " \ ## .2 # $&# ! +#6 6 . -#5 ) &+" ภ! + 6 #ภ] Z ภ_ ( # 6 -#( # ภ%!" G DNภA.Othman, Muhammad Seadon. 1998. Institusi Pentadbiran Undang Undang Kehakiman Islam. Kuala Lumpur: Dewan Bahasa Dan Pustaka. Al-Qarafi, 2001. Kitab Al-Furuq Anwar al-Buruq fi Anwac al- Furuq, Vol 4. Qahirah: Dar al-Salam. Buang, Ahmad Hidayat. 2006. Ke Arah Penyelarasan Fatwa: Masalah ,Kemungkinan dan Cara Penyelesaian. aPrinsip dan Pengurusan Fatwa di Negara Â? Negara ASEANb. Negeri Sembilan : Intel Multimedia and Publication. Bin Haji Hussin, Haji Mat Yahya. 2004. Fatwa Dan Hubungannya Dengan Sunnah Satu Kajian Kes Di Semenanjung Malaysia. Perlis: Jabattan Mufti Negeri Perlis. Bin Hj.Abd.Aziz, Wan Muhammad. 2006. Ke Arah Kerjasama ASEAN Dalam Pengurusan Fatwa: Pengelaman MABIMS. aPrinsip dan Pengurusan Fatwa di Negara Â? Negara ASEANb. Negeri Sembilan : Intel Multimedia and Publication. Dahlan, Mohd Akram Bin Dahaman @. 2005. Metode fatwa Jawatankuasa Syariah Negeri Perlis Kajian Berasaskan Fatwa Fatwa Tahun 1990-2000. Disertasi Ijazah Serjana Syariah Bahagian 2 Jabatan Fiqh dan Usul Bahagian Pengajian Islam University Malaya Kuala Lumpur.(Unpublished). Gadot, Nooh. 2006. Pengurusan Fatwa di Malaysia. aPrinsip dan Pengurusan Fatwa di NegaraÂ? Negara ASEANb. Negeri Sembilan: Intel Multimedia and Publication.
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Hooker, M.B. 1992. Undang o Undang Islam di Asia Tengara.Kuala Lumpur: Dewan Bahasa dan Pustaka. Jad al-Haq, Acli Jad al- Haq. 1995. Al-Fiqh al-Islami Murunatuh wa Tatuawuatuh. Qahirah: al- Mushaf al-Sharif. Ibn Manzur, nd. Lisan al-Arab. Vol. 5. Cairo: Dar al-Macarif. Majmac al-Lughah al-Arabiah, 2004. Al-Mucjam al-Wasit. S.l.: Dar al-Shuruq al-Dauliah. Md Aris, Mohd Murat. 2006. Pengurusan Fatwa di Singapura. aPrinsip dan Pengurusan Fatua. di Negara Negara ASEANb. Negeri Sembilan: Intel Multimedia and Publication.
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37 - р╕Б #$ $ !" #! # !" #! #$ $ !" ( р╕Б ! ) #$ $ !" ,# 7 #, $ р╕Б $ " $# # " " $ !" # #7 $$ * $ * (al- Dhahabi,1998:8/265) 3 9 р╕Б$ #, $ :, ,# + # , !" #$ $ !" 3 . 7 $ . ij 5 # 5 $# р╕Б /$р╕Б$$ # / , (р╕Б$$ $ `р╕Б , р╕Б $ 4 $ ,0 .]/ р╕Б$$ р╕Б $ 2 р╕Б $.р╕Б $ р╕Б $ ( $ ,$$ *,$ $ 4$$ . р╕Б $' р╕Б $ р╕Б р╕Б #9 р╕Б 9 #/ 4$$ р╕Б ( : _ # , , р╕Б$ , $0.$ $ # .р╕Б # 9 р╕Б$ .3 ) + ,# !" #$ $ !" 3 , $0 5 , ,# , / b 1' ,0 . 9 р╕Б$ #,р╕Б ., # , ,# ( .$ / ,/$* + , !" #$ $ !" 3 $ 9 р╕Б$ р╕Бр╕Б 12 $/ .g +) $ $ ` .+ р╕Б $ 5 # 5 $# 1 8 2 ' +) .+ ( . .$ ) *'/ .$ р╕Б $+ (, , 1 4* , 2524 : 121) + р╕Б $.7 $ . 1 8 2 ' ,5 : !" #$ $ !" 3 1 ,$#. / . 1. 4 # # :"р╕Б& р╕Б р╕Б ; р╕Б& & ! 2 $ !" #$ $ !" 3 .р╕Б $ 9 р╕Б$ #, р╕Б_ р╕Б (/#р╕Б $9* # ' '/р╕Б' р╕Б 1 р╕Бр╕Б 7 $ р╕Б / / '/ , !" # !" #9. u !" #$ $ !" 3 5 +( $ ` '( $ $* 5 ^1 '/ b + 2 ( р╕Б $р╕Б 7
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0 7 р╕Б р╕Б р╕Б $2 р╕Б$1$$ ) $* ( $* , 5) '/ 1$ *р╕Б_ $ (_ ) р╕Б $ р╕Б $ ' ',($2 ' р╕Б$ , 1$ .3 . ,0 .]/ р╕Б$$ р╕Б р╕Б5 0 р╕Б 5 $ 2 0 .g . . 1523 (.g р╕Б ( р╕Б $ $ р╕Б $) 1$ * , _ $ $* ' $ 1$ /$0 р╕Б $ , '( ' $ )2 ) 1 1 0 ' /$ , - /_ . / $ . $ р╕Б р╕Б 2 р╕Б , р╕Б р╕Б $ , р╕Б
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+ '/ / $ 9,0 '( ' '/ 1$ , 1 р╕Б ,$ 2 + #р╕Б'( ( '/ , 1 р╕Б 5 . .3 ( + р╕Б" ( ,2 , , 2544 : 70-73)
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) р╕Б 4. H I " 3 р╕Б 4; :4р╕Б JKр╕БL ( 2 р╕Б ' $ :р╕Б ( 9 р╕Б$ # !"'( #,
8 р╕Б $ .1$ р╕Б + #р╕Б р╕Б $ 2 $ `р╕Б ' $ /0# / '/ # !" #$ $ !" р╕Б$ 0 # !" #$ $ !" 3 - .3 # 9 р╕Б$'( ' $ :р╕Б ( р╕Б р╕Б 0 2 р╕Б ( р╕Б $ р╕Б 0 р╕Б1 8 ' р╕Б$ .3 $ р╕Б р╕Б $ ,/ / $$ 700 0 1,200 ) ) / р╕Б $ р╕Б tu $ ,/* .3 ,b 1р╕Б $9* /$ р╕Б р╕Б tu , - р╕Б5 р╕Б ( ,/$*' . ,/$* #р╕Б, .$ . '( ) р╕Б $р╕Б5 , , /_ + 9 / , 9 ' # $. .р╕Б5 /р╕Б + 2 '( .u 02 $ " 2 $ 5 # $.р╕Б_ 2 р╕Б + # '( р╕Б $р╕Б ) $ 5 , ┬Й* '( $ ,/ р╕Б $ .v р╕Б ', '( ) # 4$$ ' $ 4$$ , $0 0 b +/ 5 р╕Б$1$$ ,'/ / ' ,2 ) ,5 р╕Б р╕Б "' , , .g " 0 р╕Б, .v / ( , # р╕Б$1$$ # $. +) $ , / / 0 р╕Б р╕Б р╕Б($2 5 р╕Б $', ( ) 0 р╕Б02 .3 $2 , ,/$* р╕Б tu ti 0 р╕Б 0 ) / .$ ): ' ,/$* 0 р╕Б +( , . ) ) / р╕Б $ р╕Б + # 0 р╕Б р╕Б $ '1$ b / 9 , ┬Й* $ ,/* " $ .3 ' '( $ 4 " .┬К . р╕Б$ р╕Б $ , 0 . 5 , ┬Й* 02 .7 / / b / р╕Б р╕Б $ $ ,0 р╕Б $ р╕Б р╕Б $/ ; р╕Б р╕Бр╕Б$# $ , ( , # . / * - / р╕Б ,/#,- - $* , ( $ /5 $ /5 $ р╕Б$ р╕Б' $ " (, , 1 4* ,2521 : 5-7) #$ $ # (Abd Ra-uf ,2549: 82) р╕Б .3 ) р╕Б ( $ ) : р╕Б ) р╕Б $ ,5 :; р╕Б р╕Б #,' +( р╕Б $ b .$ ($2 $$ 1 ( $ р╕Б $ #.0 b*р╕Б $ р╕Б ( $ 5 +( #, .3 *р╕Б '( . ' ,/$* р╕Б+ ,# !" #$ $ !" 3 5 # 5 $# $$9р╕Б$$ ' .р╕Б$$ р╕Б р╕Б $ )# р╕Б ' . 5 ( _ +( 'р╕Б 1 р╕Б ( р╕Б р╕Б / р╕Б_ .3 р╕Б р╕Б р╕Бр╕Б $ , ,$ $$9р╕Б$$ ' .р╕Б$$ 5 +( ) р╕Б $ , $ :$# $2 + # , ( р╕Б #,/ - $ #/$ р╕Б р╕Б ' #$ $ !" 3 +( р╕Б $ 5 # 5 $# р╕Б $ р╕Б р╕Б$ 5 +( #, .3 *р╕Б ) р╕Б $ р╕Б р╕Б р╕Б, / ; . # $. р╕Б 9 р╕Б$'( (, , 1 4*, 2524: 122) ( , # + $* р╕Б_ 0 70 '( 1 2 ' #р╕Б р╕Б 2 р╕Б /$ *+ р╕Б # .$ # $./ р╕Б $ ) ) :+ , ) 1+ р╕Б_ р╕Б р╕Бр╕Б$# $* .3 / '1 * ,0 . р╕Б ($2 ' '/ ) ^ 1$ * (, , 1 4*, 21: 88-89)
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.3 р╕Б ) р╕Б $ # $. ' , / . . ( р╕Б_ р╕Б р╕Б $$ $ * + $* (, , 1 4*, 2521: 128) р╕Б $ р╕Б .3 , ,5 : $ :р╕Б ( р╕Б+ , $ ) * # !"'( #, ' + , р╕Б $ р╕Б $ р╕Б +( $ ) + # .] # '/ р╕Б $ ' р╕Б $', ( $ $ р╕Б $ + +, р╕Б$ ) * # !"'( #, р╕Б $ + +, .$ р╕Б $'$р╕Б 2 р╕Б $,$ , 12 .$ р╕Б , р╕Б ' .3 ,0 р╕Б $ р╕Б .$ р╕Б $ , 2 р╕Б $ $$ р╕Б.$ ):* )2 , ($ ' +) ($ + ' р╕Б #,+( , + , р╕Б р╕Б $ ' $ , +(: р╕Б ( р╕Б # , #$ $ !" р╕Б $ р╕Б + , # !"'( #, 3 $ 2 $ / $ р╕Б ' $ , + $ / (Ibtidaiyah ┬Н indadiyah) _р╕Б; $ ) р╕Б#$ ' р╕Б$9* ($ - .р╕Б/ ' + , $ , $ р╕Б $/ ' ' / ' р╕Б р╕Б $ _р╕Б; , $+ _р╕Б; ( $ ) р╕Б $ +) . р╕Бр╕Б +) 5 ( р╕Б ' ' $ , $0 р╕Б +)
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#8 /$ (Ijazah) *р╕Б $* , ( 02 .3 ,0 р╕Б $ р╕Б ,5 : ,5 ($ р╕Б р╕Б # $. / /р╕Б+ , + $* , 5 , р╕Б,5 ($ р╕Б $ р╕Б , $0( ) /5 $ $2 2 ; р╕Б р╕Б + 2 $* $ 5 р╕Б$ + 9 р╕Б р╕Б_ р╕Б$ р╕Б , 5 р╕Б.$ , р╕Б / , 1 4*р╕Б $ ) * , !"+ / р╕Б $ ` $ , / + / /р╕Б 5 +( р╕Б $ р╕Б + #,$# ( . $ $_ ( (" # ( (" , 2548: 81 - 83) 5. р╕Б H I N # р╕Б O$" # р╕Б" $ " O " %& P + .$ _ $ (* $ :р╕Б ( 9 р╕Б$ # !"'( #,' р╕Б #, b 1$ 2 р╕Б 1 $1 $$ .р╕Б $ # , , 12 ,$ +( 'р╕Б 9 р╕Б$ ' + $.7 ,4 ( + 5 .р╕Б $ , ,5 :+ р╕Б $ ,$ #9 .р╕Б $ +(: +( 'р╕Б 9 р╕Б$ #,' р╕Б , / )2 !" #$ $ !" 3 0 р╕Б р╕Б + 5 ' ' ,2 2 р╕Б # / + $ 1 р╕Б , +( #,$ 0 р╕Б , $ :р╕Б ( р╕Б + ( ; #,
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+tut] $ $ , + ', ( $ (/# ' $ ( $ , 2550 : 3) р╕Б + $ ( .g . . 916 0 . / $$ 10 ' $ #, + #, 9 $ 9 р╕Б ,# + , р╕Б , # $ $ ( b +/ р╕Б $ ' $ ) * , #, - $ 0 $ 9 / /р╕Б ^ ( 2 .3 15 р╕Б р╕Б /$ * $ , / '( $р╕Б_ / $ р╕Б ( + , $ 9 / ( 2 , # $ $ .3 , ( ' $ #, 1$ р╕Бk( , ' р╕Б $ $ ( $ 2 ' , $ р╕Б $.7 / $ 1 2 , +(: .3 $ , / ' ) #, р╕Б_ / р╕Б $ $р╕Б$ р╕Б+ ' '( (/# ( .$ р╕Б $ ) ,0 р╕Б $9*' ) /р╕Б $ .3 , ' ,0 $b 1 1$ ' р╕Б р╕Б 0 р╕Б$#р╕Б$ р╕Б1 р╕Б $ , / ( $# '$ 9 $ 9(# 2 , (/# 5 +( #, + $ 9 ( 2 #, 5 '/ + р╕Б' ( $ р╕Б ( + , $ 9 / ( 2 ($2 / /р╕Б ^ ( 2 b +/
р╕Б $.р╕Б $ #, ' $$ р╕Б /$ * р╕Б 5 ' , / $ ) * , '( $* ( (" # ( (" , 2548: 45 - 46)
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วารสาร ŕ¸ŕ¸ąŕ¸Ľ-ŕ¸&#x2122;บร ŕ¸&#x161;ูŕ¸&#x201C;ŕ¸&#x2018;ิŕ¸&#x2022;วิŕ¸&#x2014;ยา฼ูย
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&+ ,( '&- ภ- " ภ.$/ 0( 1 - ภ(ภ' ( % *( 2 & # 3 / ภ/" - ภภ#$ภ% 4 ' ( ภ( ภ%) / 'ภ5 - " " ( " ( *( &6 " * ( &+ .$/ &+ 7 " ! / .0( ภภ/ ' *( * * # 8 / # 9$ 1 ภ/ ' ! " 4 ภ' ( 'ภ"' 'ภ" * " 8 &+ " ภ& 4: &; 42/ - 1 &+ ' ( / # ภ"7 4 : , ภ, ภAbstract This article aims at presenting the academic role of cAishah bint PAbi bakr (The Prophet Muhamad Vs wife) by studying her biography, personality, and her academic contribution information This article is the documentary research, where the main data were collected from the Holy QurPan, al-Hadith (ProphetPs tradition) and related history books. The finding shows that cAishah bint PAbi bakr had a good personality in all aspects, genious, such as good morality, and excellent. She is the only young wife who is being love the most and consider as the mother of the righteous men , whom the ProphetPs Companions could approach mostly, especially in an academic aspect. Therefore all Muslim women in all ages should take her as a model to be followed in order to be a good muslimah. Key Words: Roles, cAishah bint 5Abi bakr, Academic Area
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"тАля╗оя▒ая╗У я╣╝я╗Ш я╣╕я║ФтАмюаа тАля╗гтАмюаб тАля║ОтАмюаатАля╗Б я╗│тАм тАля║о я╣▓тАмюаа тАля╗к я╣╢я╗УтАмюаб тАля╗ж я╗Ыя╣╢я║О я╣╢я╗е я╣╢я╗ЯтАмюав тАля╗гтАмюаа "
*( ,0 ( / (0р╕Б " * " "' " 5 ! ! 0 f f р╕Б ( $р╕Б! " % ":3 64) 2. "9$ ,0 &+ р╕Б "р╕Б / 14 *( !" %
"тАля╗бтАмюаа тАля╗╝тАм тАля║┤я╣╢тАм юаи тАля╗Ъ я║Ня╗ЯтАм юаж тАля╗┤тАмюавтАля╗Ля╣╢я╗атАмюаа тАля║оя╣╕я║ГтАмюаа тАля╗│ я╣╛я╗ШтАмюаа тАля║Тя║оя╣║я╗│ я╣╕я╗ЮтАмюавтАля║Н я╣║я║ЯтАмюаатАля╗ля║ктАмюаа ╪М тАля║╢тАм юаб тАля║ЛтАмюажтАля║ОтАмюаатАля║О я╗ЛтАмюаатАл"я╗│тАм
! ! / (c р╕Б ( 9$ 8
( $р╕Б! " ' ":3 3217 & ' ( : 1668)
3. = "9$ ,0 * р╕Б * 40 .0( р╕Б(
"┘ПтАля║Оя║нтАмюаитАля╗Ъ я║Ня╗Яя╗итАм юаа тАля║Ч я╣╛я╗атАмюаж тАля║ЦтАм юав тАля║атАм юаатАля╗АтАм юаа тАля╗зтАмюавтАля║О я╣╢я║ГтАмюаатАля╗┤ я╣║я╗К я╗гтАмюав тАля╗дтАмюаж тАля║атАм юаа тАля╗Х я╣║я║СтАм юаа тАля║ктАмюаи тАля║╝тАм юаа тАля║ЧтАмюаа тАля║ОтАмюаатАля╗зя╗дтАмюаитАля║Н я╣╢я╗У я╣╢я╗Ья╣╢я║ДтАмюагтАля║Оя║нтАмюаатАля╗Ля╗Дя╣╢я╗░ я╗зтАмюав тАля╗ж я╣╢я║ГтАмюав тАля╗гтАмюаа тАля║Н ┘Пя║АтАмюаатАля╗┤я║отАмюавтАля╗дтАмюаа тАля║гтАмюаб тАля║ОтАмюаатАл"я╗│тАм ! ! *р╕Б * ( 40) ,0 р╕Бv / - 1f ( *р╕Б ) р╕Бv 2 1 - 'р╕Б / 'р╕Б " / ' "1f ( *р╕Б
) ( $р╕Б! " ' : 2474) 4. A AB BB 2 0( (( 2 (( "9$ / р╕Б .0( 2 / р╕Б ,0 &+ / р╕Б (( ( Ibn Sacad , 1990 : 8 : 50-51 ) " - р╕Б
' " р╕Б( *р╕Б " $/ / р╕Б " (al-cAsqalani, 1415 / 1995: 8: 233)
"тАля║ФтАмюаж тАля╗итАмюаитАля│ЙтАм тАля╗░ я║Н я╣╢тАмюажтАля║О я╗УтАмюаатАля║Шя╗мтАмюабтАля║ЯтАмюаа тАля╗нтАмюав тАля║░тАмюаа тАля║О я╣╢я╗ЯтАмюаатАля╗зя╗мтАмюаа┘О┘СтАля╗в я╣║я║ЗтАмюаа тАля║│я▒ая╗атАмюаа тАля╗нтАмюаа тАля╗ктАмюаж тАля╗┤тАмюавтАля╗Ля╣╢я╗атАмюаа тАля║╗я╗ая╣╢я╗░ я║Ня╖▓тАм юаа тАля╖▓тАм ┘Р тАля╗о я╣║я╗Э я║НтАмюабтАля║ня║│тАмюаа тАля║ФтАмюаж тАля║ТтАмюаатАля║гя║Тя╣║я╗┤тАмюаа тАля╗░тАмюажтАля╗К я╗УтАмюаб тАля║Ч я╣╢я╗ШтАмюаатАл я╣╢я║НтАм╪МтАля║ОтАмюагтАля╗оя║гтАмюабтАля╗ия║ТтАмюаатАля║О я╗гтАмюагтАля╗оя║гтАмюабтАля╗г я╣╛я╗Шя║ТтАмюаа тАля║ЦтАм юав тАля║│ я╣╕я╗ЬтАмюав тАл"я╣╕я║НтАм - " - р╕Бр╕Б 1 " ' / р╕Б ,0 &+ / р╕Б (( р╕Б
2 h ( $р╕Б! " % : 62) 5. = "9$ ",0 " &6 .0( р╕Б( ) / *( 4 р╕Б- р╕Б gтАля║Оя╗йтАмюаатАля╗│я║╕тАмюавтАля╗отАмюаа тАля╗ЛтАмюаб тАля║НтАмюаатАля╗нтАмh (! ' " )
- 2 *( 2/ ( 2 ' ' (( (* '(( ) (Ibn al-Athir, 1414 / 1994: 7: 186) %
р╕зр╕▓р╕гр╕кр╕▓р╕г р╕нр╕▒р╕е-р╕Щр╕╣р╕г р╕Ър╕▒р╕Ур╕Ср╕┤р╕Хр╕зр╕┤р╕Чр╕вр╕▓р╕ер╕▒р╕в
94
"тАля╖▓тАм ┘Р тАля║к я║НтАмюаж тАля║ТтАмюавтАля╗ЛтАмюаа тАля╗бтАмюам тАля╗▓ я╣║я║Ся╣╕я║ДтАмюамтАля║Ч я╣╢я╗Ья╗итАмюаб тАля║ЦтАм юав тАля╗зтАмюаатАл я╣╢я╗Уя╗Ья╣╢я║ОтАм. тАля╗┤ я╣║я║отАмюавтАля║СтАмюаатАля║░тАмюай тАля║С я╣║я╗ж я║Ня╗ЯтАмюав тАля╖▓тАм ┘Р тАля║к я║НтАмюаб тАля║ТтАмюавтАля╗ЛтАмюаа тАля╗Мя╗ия╣║я╗▓тАмюав тАля╗│тАмюаа ╪М тАля╗ЪтАм юаж тАля║Ся╣║я╗итАмюавтАля╗▓ я║Ся╣║я║ОтАмюамтАля║Ч я╣╢я╗Ья╗итАмюаб : тАля╗┤я╗ия╣║я╗▓ ╪Я я╗Чя╣╢я║О я╣╢я╗ЭтАмюамтАля║Ч я╣╢я╗Ья╗итАмюаб тАл я╣╢я║Г я╣╢я╗╗тАм╪М тАля╖▓тАм ┘Р тАля╗о я╣╢я╗Э я║НтАмюабтАля║ня║│тАмюаа тАля║ОтАмюаатАл"я╗│тАм ! ! .0( - 1 "р╕Б 2/ ( 2 - 2/ ( 8 "(0р╕Б ( " 8 2 '(( ' ..' "
-$ *c = = BB ( $р╕Б! " : 107 & 0 0 : 4970) B р╕БDE A9 FB = B р╕БB р╕БDE ( р╕Б%) 0& / " ,' , , 0 & р╕Б( , 40 40 - 14 " f6 " * ( - " " /" р╕Б( " *( &+ (Qaddurah, 1408/1988: 203) ! " / .0( 1 р╕Б( g* - , ) ! ! , 40 " (2 р╕Б h ( $р╕Б! " : 5) ' ( р╕Б( р╕Б%) /" р╕Б (( р╕Б р╕Б ( ( ( *( ' ┬А' ( /" 2 *( 92 # ( " / '7 4 !" " " "! "1 / " р╕Б*( f'd f┬Б " & #- р╕Бр╕Б ! 1 р╕Б "р╕Б" 9 &+
- ' - 4 /- 'р╕Б 3 2/ р╕Б( 9 , 9 р╕Б )3 &( " &+ - 61 "р╕Б (Ibn Sacad, 1410/1990: 8: 50) 'р╕Б - - *- *( ( '┬Вр╕Б ! " / .0( 1 р╕Б( g! ! / 2 1 ? h р╕Бv g 2 ' ( " &p р╕Б "-┬В h ( - р╕Б .0 ( р╕Бv ( $ р╕Б ! " 0 0 : 2650) 9 ? G & ┬Д
р╕Б " 1&
1.7 " / .0( р╕Б / ' / .0( р╕Б( g ' ' ( # 1 9 .0( g ? / р╕Б р╕Б ' h .0( р╕Бv H I FB JA K
.0( р╕Б / ' 2 *( р╕Б р╕Бv g ' ( $р╕Б! " ( р╕Б : 6741) 2. ( - р╕Б ( р╕Б ( / .0( р╕Б( g / 2 ( 1 c р╕Б ( *р╕Б 8 -$ (( *( # ( ! .0( 9 v 1 / / 1 9 v
( $р╕Б! " % ":3 3881) 3. .0( " *( р╕Б ( $р╕Б! " : 24384) 2/ .0( р╕Б( - " 1 " .0( "0 р╕Б "
' ( 0 $р╕Б р╕Б *( 1&" & р╕Б; .0( " *( р╕Бv # % " ' (*( / 1 (Ibn al-Jauzi, n.d.: 2:537)
р╕зр╕▓р╕гр╕кр╕▓р╕г р╕нр╕▒р╕е-р╕Щр╕╣р╕г р╕Ър╕▒р╕Ур╕Ср╕┤р╕Хр╕зр╕┤р╕Чр╕вр╕▓р╕ер╕▒р╕в
95
р╕Б F р╕Б р╕Б р╕Б * р╕Б "- р╕Б / *
.0( р╕Бv- * р╕Б " " "*( &р╕Б&w 'р╕Б 5 .0( р╕Б 1 &р╕Б&w 4 &+ р╕Б - &р╕Б&w - р╕Б / ,0 " ! " ',( 9$ * 1 v
* v 2 / р╕Б- &+ 5 &+ 5 р╕Б р╕Б(
) / р╕Б ( - 3 v 2 , 5*( * р╕Б " (Ibn Sacad, 1410/1990: 8: 55-56) р╕Б LMр╕БD FB р╕Б N р╕Б ! / ' *( / 1& " -8 * - ( 4
.0( - &+ * р╕Б / " /" " " 0 р╕Б &+ & - / ( "0 р╕Б( 5 -$ 9 $р╕Б - - * " 5 / .0( 0 р╕Б *( ' ' 0 р╕Бv &+ * " / ( # р╕Б (Ibn Sac ad, 1410/1990: 8: 63; Muhammad Sacid Mubayyad, 1420/2000: 540) 0 р╕Б 1 " (vр╕Б 5 ) &+ 9 /( *( (р╕Б' -$ 1 &; # р╕Б - "- - / ' 8 ┬З*( р╕Б-$ (2/ # 8 * " "0 " vр╕Б *( 1 р╕Б #$р╕Б% " 0 *( "2 " " / .$/ - р╕Б* ( 7 " Ibn Sacad, 1410/ 1990: 8: 50) р╕Б р╕Б .0( р╕Б &+ / (( .$/ &+ р╕Б " " " / р╕Б *( / % .0( 1 р╕Б( g .0( 1 р╕Б( р╕Б , 1 v 8 c6 9$ "р╕Б 2 1 v ,0 " $/ * р╕Б 8 "0 , 1
$/ *( 1 р╕Б(
/ 2 7 " - - - &w 0 9 *( *( р╕Бv 2 8 , р╕Бv1 р╕Б( р╕Б / / ') - р╕Б (( р╕Бv р╕Б h ( $р╕Б! " ' "3: 5078, ' ( : 6233; : 24197) 1 р╕Б р╕Б .0( 2 ( &p / 10 * р╕Б &+
2 3 &pр╕Б
- ( - р╕Бр╕Б " 7 " * р╕Б .0( )
"' 4 " 7 (* р╕Б " ( " р╕Б( * "' 9 )
-$ 1 90р╕Б 1& "0 р╕Б &+ ) / "' 4 " 9 / %
1 р╕Б(
тАля▓ФтАм юаа тАля║│я╣║я╗итАмюаж тАля║┤ я╣║я╗КтАм юав тАля║ЧтАмюаж тАля║ЦтАм юаб тАля╗итАмюавтАля╗▓ я╣║я║СтАмюаа тАля╗лтАмюаж юаатАля╗к я╗нтАмюаж тАля╗┤тАмюавтАля║Ц я╣║я║Зя╣╢я╗ЯтАм юав тАля║п я▒ая╗УтАмюаб тАля╗нтАмюаа тАля▓ФтАм юаа тАля║│я╣║я╗итАмюаж тАля║Т я╣║я╗КтАмюавтАля║│тАмюаа тАля║ЦтАм юаб тАля╗итАмюавтАля╗▓ я╣║я║СтАмюаа тАля╗лтАмюаж тАля╗нтАмюаа тАля║ОтАмюаатАля║Яя╗мтАмюаа тАля╗нтАмюаи тАля║░тАмюаа тАля║ЧтАмюаа тАля╗втАмюаа тАля║│я▒ая╗атАмюаа тАля╗нтАмюаа тАля╗ктАмюаж тАля╗┤тАмюавтАля╗Ля╣╢я╗атАмюаа тАля║╗я╗ая▒ая╗░ я║Ня╗Яя╗ая▒ая╗мя╗втАм юаа тАля╗▓тАмюаи тАля╗ия╣║я║ТтАмюаитАл"я╣╢я║Г я▒ая╗е я║Ня╗ЯтАм "тАля║о я╣╢я║УтАмюаа тАля║╕тАм юав тАля╗ЛтАмюаа тАля║О я╣╢я╗етАмюаатАля║Ц я╣╢я║Ыя╗дтАм юаб тАля╗итАмюавтАля╗▓ я╣║я║СтАмюаа тАля╗лтАмюаж тАля╗нтАмюаа тАля║ОтАмюаатАля╗ия╗мтАмюавтАля╗ЛтАмюаа тАля║ХтАм юаа тАля║ОтАмюаатАля╗ня╗гтАмюаа тАля║ОтАмюаатАля╗мтАмюаатАля╗гя╗МтАмюаа тАля║ОтАмюаатАля║Тя╗мтАмюабтАля╗МтАмюаа тАля╗ня╣╕я╗ЯтАмюаа : * - .0( 1 * р╕Б ) / 8 "' 7 *( 1 - ( " ) / 8 "' 9 *( 1 "0 " &p┬И" ' *( .0( " ) / 8 "' 18 ( $р╕Б! " ' ( : 1422) р╕Б1 " g / &+ / .0( р╕Б - 400 (al-Tabari, 2002: 39)
วารสาร อัล-นูร บัณฑิตวิทยาลัย
96
B กDE ? P ( - ก .0( 1 9$ ) 1 / "0 # " ( ก%) &+ 2 $/ ก (vก590ก " " " 2 ,
- กก ,( . ก ' ( - &+ *( ก ,( *( ก / 1 ! " , ,2 &w "0 42/ & ก
c & 0 ก " *( 1 "&w 7 " '&ก )3 2/ (vก5 2 " - ก 1 ( "5
ก 2/ / - ก * $/ ,2 ' $/ /" " &(2 ก1 กv *& *( ,( ก ก $/ กv
*( 9 " 2/
$/ &+ "0 " " "! "1 / " ก 1
1( ( - /1 " / "2 !(ก ' " (Muhammad Sacid Mubayyad, 1990: 560) Q ก &+ 7 " .0( $/ / &6 " * ( ( " ( 40 ( *( - ( # 1 " ก .0( 7 " / " "* v 1& " ก " "# 0 1 #$ก% 0 " ' " .$/ 1 ก - ก .0( -
# " ก 9 9$ 0 " 9$ & - "3 /" ก- " 1 7 " ( - ก .0( " 92 &+ #0 "3ก( # *( - ก ก9 &6 5! " 4 / ก /" ก ,0 - ก ,"*, ( *( "2 " (( 9 ( "5 # ก *4 "3 *( )ก &+
..' "3 1 ก( g ก 0 *( /" ก 0 ,0 !(ก
* 0 - *( กก (al-Qurtubi, 1995: 437) 0 1 " - ก 'ก ก( g* - 1 v # '! ( "5 1 1 9 ก /" ก ก * ก (al-cAsqalani, 1995: 233) 1.ก R S Bก= ( ' "3 1 ก ( ก 9 8 " ( ก' 42 " (alBukhari, 1413/1993: 5 47-308) ' ( กv1 ก( 1 9 8 " (ก' 7 " (Muslim, 1412/1992: 9: 377-381) *( '(( 0 ' 0 1 ก - " 2/ (Tafsir PUm al-MuPminin cAishah) 1 4 ก 9 8 "
132 " (Abu al-Suc ud, 1416/1996: 140-282) ก 3 (( ก(
z4 &ÿρã è% sπsW≈n=rO £ÎγÅ¡à Ρr'Î/ š∅óÁ−/u tItƒ àM≈s)‾=sÜßϑø9$#uρ{
: *( /90ก " 4 ก - " ก' 0 ( ( ก , 2: 228) 1 8 " gก' 0 h "9$ &( - กก (2 & - 2
(Abu al-Suc ud, 1416/1996: 156)
р╕зр╕▓р╕гр╕кр╕▓р╕г р╕нр╕▒р╕е-р╕Щр╕╣р╕г р╕Ър╕▒р╕Ур╕Ср╕┤р╕Хр╕зр╕┤р╕Чр╕вр╕▓р╕ер╕▒р╕в
97
2.р╕Б B D р╕Б %1 р╕Б( р╕Б /" р╕Б р╕Б " % ( " # "р╕Б 2
' (1 " 8 1 " %- 2,383 (PIbn Hanbal, 1403 /1938: 2: 268-877) ' 1 " 1 " %- 1,081 (PIbn Hajar, 1416/1995: 69-374) ## ( "31 " 1 " %- 2,210 (al-Salihi, 1414/1993: 180) " ' ' ..' " 1 " 1 р╕Б( .0( 1 р╕Б(
"тАля╗СтАм юаа тАля║╝я╗Фя╣╕я╗отАм юай тАля║╝я╗ая╣╝я╗о я╣╢я╗е я║Ня╗ЯтАм юаа тАля╗│тАмюаб тАля╗жтАмюаа тАля╗│тАмюавтАля║мтАмюаж тАля║╝я╗ая╣╝я╗о я╣╢я╗е я╗Ля╗ая╣╢я╗░ я║Ня▒ая╗ЯтАм юаа тАля╗│тАмюаб тАля╗ктАмюаб тАля║ШтАмюаатАля║Л я╣╢я╗ЬтАмюажтАля╗╝тАмюаатАля║Я я▒ая╗Ю я╗ня╗гтАмюаа тАля╗нтАмюаа тАля║░тАмюаи тАля╗ЛтАмюаа тАля╖▓тАм ┘О тАл"я╣║я║З я▒ая╗е я║НтАм
: * - р╕Б 3 (( *( ( р╕Б 4 3 - 4 ( # ( ) ,0 *9 р╕Б ( ( $р╕Б! " : 24742) 3) р╕Б F р╕Б ' ' ' " - р╕Б ' 1 ( р╕Б( & ) 160 c (Ibn Sa ad, 1410/1990: 8: 58) 1 * р╕Б 8 ! р╕Б 51 р╕Б "
1) р╕Б F
"тАля╗ктАмюаб тАля║ШтАмюабтАля│ЭтАмюаа тАля╗Х я╗Ыя╣╢я║отАм юай тАля╗│ я╣║я║отАмюаа тАля╗жтАмюав тАля╗гтАмюаа тАля║ктАмюаа тАля╗итАмюавтАля╗ЛтАмюаж тАля║кя╗Ыя╣╕я╗втАмюаб тАля║гтАмюаг тАля║о я║ГтАмюав тАля╗и я╣╕я╗ИтАмюавтАля╗┤тАмюаатАл я╣╢я╗У я╣╛я╗атАм╪М тАля╗ХтАм юал тАля╗Ья║Оя║б я╣║я║нтАмюамтАл"я║Ня╗Яя╗итАм
: р╕Б * 2 р╕Б р╕Б "
4 р╕Б - - р╕Б ,0 " / р╕Б " *р╕Б 7 " ( '7 4 !" ) "9$ р╕Б " * р╕Б 7 " 8 &+ 2) р╕Б
"тАля║отАмюажтАля║┤я║Оя╗УтАмюабтАля╗н я╗гтАмюав тАля║оя╗ня║▒ я╣╢я║ГтАмюаатАля╗ня╗ЛтАмюав тАля║╝ я▒вя╗Ю я╣╢я║ГтАм юаа тАля╗гтАмюаб ╪М тАля║ФтАмюаз тАля╗Яя║Ья╣╢я╗╝я║ЫтАмюаж тАля║о я║Зя╗╗тАмюаа тАля╗мтАмюав тАля║│тАмюаа тАл"я╗╗тАм
: 1 р╕Б
р╕Б- р╕Б 3 р╕Б ) 2 ,0 / р╕Б ( 0 /* 5 *( ,0 "9$ р╕Б
&+ / / ' 'р╕Бр╕Б ) * ,0 / "0 р╕Б ) р╕Б(
- (Tahmaz,1410/ 1990: 277-241) 9$ 4 2 ┬В , 2547: 119-120) 4) р╕Б S R ( =W ) ' " ' 'f" 1 " gр╕Б , " v ,0 / # (&b ( * ( " * ( 8 9 " / р╕Б h (al-Salihi, 1413/1993: 179) 8 9 0┬Д g! ( '%"3! 4 р╕Б - - " 4 р╕Б - - " (р╕Б( 2 f6 р╕Б ) * - 8 ┬З 2 4 р╕Б - ┬Д &+ *( ,0 р╕Б 2 1 ,0 / "& р╕Б& р╕Б- р╕Б,0
&+ ,0 "# р╕Б 3 (( .0( " ) / "0 р╕Б
2 7 " $/
3 р╕Б 3 (( 1 - 1 *( р╕Б 3 (( "2 " ' 8 ┬З
- р╕Бр╕Б 90р╕Б& р╕Б& ! " ' fwр╕Б &+ ' р╕Б - * р╕Б ' fwр╕Б*( ,0 # 8 0 4 р╕Б - *( &+ ' р╕Б 1 ' " ' (* р╕Б
( *(
) ! " c'd
) ( ')4 &+ 42/ * .0( / 1& 9 .$/ (( '
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- ภ( #4 ! " 0 ' v " ? ภภ" ภ& #1 ". 1419. Y ` B ภ= Y ?9Z ` D N . : #0 "3ภ% "3f 42/ ภ4 43 (ภ' . 4 2 Â&#x201A; . 2547. ภ(? W BB = = ) Q ภ? P FB ภ. " 4 83# (& # 3 )Â? ( #$ภ% " ( " ( 3 (ภ, '(( . 2537. K? B > JA S . *&(*( " " ! " ( - 3 ภ. ภ.: ( (ภ, '(( . 2542. K? B > JA S . *&(*( " " ! " ( - 3 ภ. ภ.: ( Al-Bani, Muhammad Nasir al-Din. 1421/2000. Sahih Sunan ibn MĂŁjah .Vol. 3. al-Riyad: Maktabah al-MacĂŁrif li-Annashr wa al-TauzĂŻc Al-Bukhari, Abi cAbdullah Muhammad ibn Ismacil. 1417/1997. Sahih al-Bukhari. al-Riyad: Dar alSalam li al-Nashr wa al-Tauzic Badr, Abu al-Su cud. Tafsir cAishah 5Um al-Mu5minin cAishah. Cairo: Dar cA'lam al-Kutub. Al-Darimi. 1987. Sunan al-Darimi . vol.1. Cairo: Dar al-Rayyan. Al-Dhahabi, 1998. Sayr cA5lam al-Nubala5 .vol. 3. Beirut: Mukassasah al-Risalah. Al-Hafiz al-MunzarĂŻ. n.d. Mukhtasar Sahih Muslim. Cairo: Dar al-Safwah li al-Tibacah wa alNashr wa al-Tauzic
วารสาร อัล-นูร บัณฑิตวิทยาลัย
101
Al-Hakim, Muhammad cAbdullah. 1441/1990. al-Mustadrakcala al-Sahihayn. vol.2. Beirut-Lubnan: Dar al-Kutub alc iImiyah. th Husain Haykal, 1964. Abu Bakr al-Siddiq. 5 ed. Cairo: Maktabah Nahdah al- Misriyah Ibn al-Athir, Izzudin Abu al-Hasan cAli ibn Muhammad al-Jazari..1415/1994. Usud al-Ghabah fi Macrifah al-Sahabah. Vol.4. Bairut-Lubnan: Dar al-Kutub al-cilmiyah. Ibn Balban al-Farisi, cAla5Al-Din kAli. 1414/1993. Sahih ibn Hibban bi al-Tartib ibn Balban. Vol.15. 2nd ed. Beirut: s.t. Ibn Hajar, Ahmad ibn cAli al-cAsqalan. 1415/1997. al-Isabah fi Tamyiz al-Sahabah. Vol.4. Beirut: Dar al-Kutub. Ibn Hajar .n.d. Fath al-Bari. Vol.1.12. Cairo: Maktabah al-Salafiyah. Ibn Hajar. 1412/1992. Taqrib al-Tahzib. 4th. Suriya: Dar al-Qalam. Ibn Hanbal, Abi cAbdullah Ahmad. 1403/1983. Kitab Fada5iI al-Sahabah. Beirut: Mukassasah al-Risalah. Ibn Hanbal, Abi cAbdullah Ahmad. 1993. Musnad al-Imam Ahmad Ibn Hanbal. Vol. 7. 2ed. Beirut: Dar IhyaP al-Turath. Ibn al-Jawzi, n.d. al-Wafa bi ahwal al-Mustafa fi al-Sahihayn.Vol.2. al-Riyad : MuVassasah alSacudiyah. Ibn Sacd, Muhammad ibn Manbac al-Hashimi al-Basari. 1410/1990. al-Tabaqat al-Kubra. Vol.3. Beirut: Dar al-Kutub al-cilmiyah. Muhammad Qutub, 1986. cAishah Muallimat al-Rijal wa al-ajyal. Cairo: al-Maktabah Dar al-QurPan. Muslim, Muslim ibn al-Hujjaj al-Qushairi al-Nisaburi. 1374-1375. al-Sahih. Cairo: Dar IhyaP alTurath al-gharbi. Muslim. 1408/1988/2. Sahih Muslim. Beirut-Lubnan: Dar al-Fikr. Al-Qurtubi, Abi cUmar Yusuf ibn cAbdullah ibn Muhammad ibn cAbd al-Barr. 1415/1995. al-Isticab fi Macrifah al-Ashab .Vol.3. Beirut-Lubnan: Dar al-Kutub al- c ilmiyah Al-Qaddurah, Zahiah, 1988. cAishah 5Um al-Mu5minin . Master of Art Thisis. Islamic Studies. Art Section .FuPad University. (unpublished) c Sa ad Mubayyad, Muhammad. 1421/2000. Mausucah Hayah al-Sahabah min Kutub alTurath.Vol. 5. Beirut: Mu5assasah al-Rayyan. Al-Sajastani, Sulaiman ibn al-Ashcath. 1421/2000. Sahih Sunan Abi Dawud. Vol. 3. al-Riyad: Maktabah al-Macarif li-Annashr wa al-Tauzic. Al-Salihi, Muhammad yusof.1993 .Subul al-Huda wa al-Rashad fi Sirah khayr al-cIbad .Vol.11. Beirut: Dar al-Kutub al-ciImiyah. al-Tabari, Abi Jacfar Muhammad ibn Jarir. 1407/1987,1417/1997. Tarikh al-5Umam wa al-Muluk. Vol.2, 3, Beirut Lubnan: Dar al-Kutub al-cilmiyah. Tahmaz, Abd al-Hamid. 1990. al-Sayyidah cAishah 5Um al-Mu5minin wa cAlimat Nisa5al-Islam. 3ed. al-Riyad: al-Farzadaq fi Tijariyah. Al-Tirmizi, Abi cisa Muhammad ibncisa ibn Sawrah. 1414/1994. Sunan al-Tirmizi. Vol.4. Beirut Lubnan: Dar al-Fikr.
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