ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﺍﳉﺰﺍﺋﺮ
www.arch.arab-eng.org
-1-
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﻛــﻠـﻤـﺔ ﺍﻟـﻤـﺆﻟـﻒ ﻗﺪ ﺗﺸﻜﻞ ﺍﻟﻄﺮﻳﻘﺔ ﺍﳌﺘﺒﻌﺔ ﰲ ﺩﺭﺍﺳﺔ ﺍﻟﻌﻤﺮﺍﻥ ﻭﺍﻟﻌﻤﺎﺭﺓ ﺍﻋﺘﻤﺎﺩﺍ ﻋﻠﻰ ﻛﺘـﺎﺏﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻋﺎﺋﻘﺎ ﻓﻜﺮﻳﺎ ﻭ ﻧﻔﺴﻴﺎ ﻟﻜﺜﲑ ﻣﻦ ﺫﻭﻱ ﺍﻻﺧﺘﺼـﺎﺹ ﰲ ﻫـﺬﺍ ﺍﳌﻴﺪﺍﻥ ،ﺇﻻ ﺃﻥ ﺍﳊﻘﺎﺋﻖ ﺍﻟﱵ ﻭﻗﻔﻨﺎ ﻋﻠﻴﻬﺎ ﺗﻐﻨﻴﻨﺎ ﻋﻦ ﻫﺬﺍ ﺍﻟﻜﱪﻳﺎﺀ ﺍﻟﻌﻘﻴﻢ ﻭﺗﺪﻋﻮﻧﺎ ﺇﱃ ﺍﻻﻧﺒﻬﺎﺭ ﻭﺍﻟﺪﻫﺸﺔ ﳌﺎ ﺍﻛﺘﺸﻔﻨﺎﻩ ﺑﻌﻮﻥ ﺍﷲ ﻣﻦ ﺟﻮﺍﻧﺐ ﻋﺪﻳﺪﺓ ﻣﺘﻌﻠﻘـﺔ ـﺬﺍ ﺍﳌﻮﺿﻮﻉ ،ﳑﺎ ﳚﻌﻠﻨﺎ ﻧﺰﻳﺢ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻟﻐﻤﻮﺽ ﻭﺍﻟﺘﺮﺩﺩ ﰲ ﲢﺪﻳﺪ ﻧﻘﺎﻁ ﻋﺪﻳـﺪﺓ ﻣﺎﺯﺍﻟﺖ ﺇﱃ ﻳﻮﻣﻨﺎ ﻫﺬﺍ ﳏﻞ ﻟﻠﻨﻘﺎﺵ ﻭﺍﻟﺘﺮﺩﺩ. ﻭ ﻳﻜﻔﻲ ﺃﻥ ﻧﺸﲑ ﺃﻧﻪ ﺭﻏﻢ ﺍﻟﺘﻘﺪﻡ ﻭﺍﻟﺘﺤﻀﺮ ﺍﻟﱵ ﺗﻮﺻﻠﺖ ﺇﻟﻴﻪ ﺍﻟﺒﺸﺮﻳﺔ ﺍﳊﺎﻟﻴـﺔ ﻭﺩﺭﺟﺔ ﺍﻻﺟﺘﻤﺎﻉ ﺍﳌﺘﻄﻮﺭﺓ ﺟﺪﺍ ،ﲝﻴﺚ ﰎ ﺍﻻﻧﺘﻘﺎﻝ ﻣﻦ ﺍﳌﺪﻳﻨﺔ ﺍﻟﺒﺴﻴﻄﺔ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ﺍﻟﻌﻤﻼﻗﺔ ،ﻭﻛﺬﺍ ﺍﻟﻀﺨﻤﺔ ،ﻓﺈﻥ ﺍﻟﻌﻨﺎﺻﺮ ﻭﺍﻟﻌﻮﺍﻣﻞ ﺍﳌﺸـﻜﻠﺔ ﻟﺘﻄـﻮﺭ ﻣﺘﻨﺎﺳـﻖ ﻟﻠﻤﺪﻳﻨﺔ ﻋﻤﺎﺭﺓ ﻭ ﻋﻤﺮﺍﻧﺎ ﻣﺎﺯﺍﻟﺖ ﳏﻞ ﲝﺚ ﻭ ﺟﺪﺍﻝ ﻟﻺﳌﺎﻡ ﺎﺗﻪ ﺍﻟﻈﺎﻫﺮﺓ ﺍﻟـﱵ ﻛﺸﻒ ﻋﻨﻬﺎ ﻳﻮﻣﺎ ﺍﺑﻦ ﺧﻠﺪﻭﻥ ﰲ ﻣﻘﺪﻣﺘﻪ. ﻭﳌﺎ ﺍﺑﺘﻠﻴﺖ ﺍﻷﻣﺔ ﺑﺪﺍﺀ ﺍﻟﺘﺨﻠﻒ ﻭﺍﻟﺘﺒﻌﻴﺔ ﺇﱃ ﺍﳊﻀﺎﺭﺓ ﺍﻟﻐﺮﺑﻴـﺔ ،ﺭﺍﺡ ﺃﺻـﺤﺎﺏ ﺍﻻﺧﺘﺼﺎﺹ ﰲ ﻫﺬﺍ ﺍﳌﻴﺪﺍﻥ ﻳﻨﻬﻠﻮﻥ ﻣﻦ ﻣﻨﺎﺑﻊ ﺍﻟﺘﻐﺮﻳﺐ ،ﻭﳛـﺎﻭﻟﻮﻥ ﳎﺘﻬـﺪﻳﻦ ﻹﺳﻘﺎﻁ ﺟﻞ ﺍﻟﻨﻈﺮﻳﺎﺕ ﻭﺍﳌﺪﻟﻮﻻﺕ ﻋﻠﻰ ﺍﻟﻌﻤﺎﺭﺓ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ،ﻣﻘﺘﺼـﺮﻳﻦ ﰲ ﺩﺭﺍﺳﺘﻬﺎ ﻋﻠﻰ ﺍﻟﺘﺤﻮﻻﺕ ﻭﺍﻟﺘﻐﲑﺍﺕ ﺍﻟﱵ ﻃﺮﺃﺕ ﻋﻠـﻰ ﺍﻷﻗـﻮﺍﺱ ﻭﺍﳌﻨﺎﻓـﺬ ﻟﻠﻤﺴﺎﺟﺪ ﻭﺍﳉﻮﺍﻣﻊ ﻋﱪ ﺍﻟﺪﻭﻝ ﻭﺍﳊﻀﺎﺭﺍﺕ ﺍﳌﺘﻌﺎﻗﺒﺔ ،ﺩﻭﻥ ﺍﻟﺘﻌﻤﻖ ﰲ ﺩﺭﺍﺳـﺔ ﻟﺐ ﻫﺬﺍ ﺍﻟﺘﻐﲑ ﻭﺃﺛﺮﻩ ﻋﻠﻰ ﺍﻻﺟﺘﻤﺎﻉ ﺍﻟﺒﺸﺮﻱ ﺇﺑﺎﻥ ﺗﻠﻚ ﺍﳊﻘﺒﺎﺕ ﻣـﻦ ﺟﺎﻧـﺐ ﺍﻟﺴﻠﻮﻙ ﻭ ﺗﻨﻈﻴﻢ ﺍﶈﻴﻂ. -2-
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﳍﺬﺍ ﺃﺭﺩﻧﺎ ﺃﻥ ﺗﻜﻮﻥ ﻣﺴﺎﳘﺘﻨﺎ ﻫﺎﺗﻪ ﻹﻋﺎﺩﺓ ﺩﺭﺍﺳﺔ ﺟﺎﻧﺐ ﺍﻟﻌﻤﺎﺭﺓ ﻭ ﺍﻟﻌﻤﺮﺍﻥ ﰲ ﺗﻨﻈﻴﻢ ﺍﶈﻴﻂ ﺍﻹﺳﻼﻣﻲ ﻭﻓﻖ ﺗﺼﻮﺭ ﺟﺪﻳﺪ ،ﻧﺎﺑﻊ ﻣﻦ ﺣﻘﻴﻘﺔ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﺍﻟﻌﻈﻴﻢ ﺃﻳﻦ ﻳﺰﺍﻝ ﺍﻟﻐﺒﺎﺭ ﺣﻮﻝ ﺗﻼﺣﻢ ﺍﻟﺘﻌﺎﻟﻴﻢ ﺍﻟﺪﻳﻨﻴﺔ ﻭ ﻃﺒﻴﻌﺔ ﺍﻟﺴﻠﻮﻙ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻟﻺﻧﺴﺎﻥ ،ﻭﺗﺸﺎﺑﻜﻬﻢ ﻣﻊ ﺍﳌﻌﻄﻴﺎﺕ ﺍﻟﻔﻴﺰﻳﻮﻟﻮﺟﻴﺔ ﻟﻄﺒﻴﻌﺔ ﺍﳌﻮﻗﻊ ﻟﻴﺸﻜﻞ ﺍﻟﻜﻞ ﺻﻮﺭﺓ ﻓﻨﻴﺔ ﺣﻴﺔ ﲤﺘﺰﺝ ﻓﻴﻬﺎ ﺍﻟﺮﻭﺡ ﺑﺎﳌﺎﺩﺓ ﻭﻓﻖ ﻧﺴﻖ ﻣﺘﻐﲑ ﰲ ﺍﻟﺰﻣﻦ ﲰﺎﻩ ﺍﻟﻘﺮﺁﻥ ﻋﻤﺮﺍﻧﺎ ﰲ ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ)ﻭﺇِﻟﹶﻰ ﺛﹶﻤﻮﺩ ﺃﹶﺧﺎﻫﻢ ﺻﺎﻟِﺤﺎﹰ ﻗﹶﺎﻝﹶ ﻳﺎ ﻗﹶﻮﻡِ ﺍﻋﺒﺪﻭﺍﹾ ﺍﻟﻠﹼﻪ ﻣﺎ ﺸﺄﹶﻛﹸﻢ ﻣﻦ ﺍﻷَﺭﺽِ ﻭﺍﺳﺘﻌﻤﺮﻛﹸﻢ ﻓِﻴﻬﺎ ﻓﹶﺎﺳﺘﻐﻔِﺮﻭﻩ ﺛﹸﻢ ﻟﹶﻜﹸﻢ ﻣﻦ ﺇِﻟﹶـﻪٍ ﻏﹶﻴﺮﻩ ﻫﻮ ﺃﹶﻧ ﺗﻮﺑﻮﺍﹾ ﺇِﻟﹶﻴﻪِ ﺇِﻥﱠ ﺭﺑﻲ ﻗﹶﺮِﻳﺐ ﻣﺠِﻴﺐ (ﻫﻮﺩ ﺍﻵﻳﺔ][ 61 ﺍﳌﻬﻨﺪﺱ ﺍﳌﻌﻤﺎﺭﻱ :ﺗﻮﻣﻲ ﺍﲰﺎﻋﻴﻞ ﺍﳉﺰﺍﺋﺮ
toumismail21@maktoob.com
-3-
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﺗـﻤـﻬـﻴــﺪ: ﺍﻧﻄﻼﻗﺎ ﻣﻦ ﺇﳝﺎﻧﻨﺎ ﺍﻟﺮﺍﺳﺦ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺻﺎﱀ ﻟﻜﻞ ﺯﻣﺎﻥ ﻭﻣﻜﺎﻥ ،ﻭﺍﻧﻪﺷﺎﻣﻞ ﻛﺎﻣﻞ.ﻓﻘﺪ ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﰲ ﺳﻮﺭﺓ ﺍﻟﺰﻣﺮ )ﻭﻟﹶﻘﹶﺪ ﺿﺮﺑﻨﺎ ﻟِﻠﻨﺎﺱِ ﻓِﻲ ﻫﺬﹶﺍ ﺍﻟﹾﻘﹸﺮﺁﻥِ ﻣِﻦ ﻛﹸﻞﱢ ﻣﺜﹶﻞٍ ﻟﱠﻌﻠﱠﻬﻢ ﻳﺘﺬﹶﻛﱠﺮﻭﻥ ،ﻗﹸﺮﺁﻧﺎﹰ ﻋﺮﺑِﻴﺎﹰ ﻏﹶﻴﺮ ﺫِﻱ ﻋِﻮﺝٍ ﻟﱠﻌﻠﱠﻬﻢ ﻳﺘﻘﹸﻮﻥﹶ ( ﺍﻟﺰﻣﺮ ﺍﻵﻳﺔ]. [َ ٢٨ ،٢٧ ﻛﻤﺎ ﺗﻮﻻﻩ ﻛﺬﻟﻚ ﺑﺎﳊﻔﻆ ﻭ ﺍﻟﺼﻮﻥ ﻓﻼ ﺗﻨﺎﻗﺾ ﻓﻴﻪ ،ﻭﻻ ﺯﻳﻎ ،ﻓﻘﺎﻝ ﺟﻞ ﻭﻋﻼ )ﻭﻣﺎ ﻛﹶﺎﻥﹶ ﻫـﺬﹶﺍ ﺍﻟﹾﻘﹸﺮﺁﻥﹸ ﺃﹶﻥ ﻳﻔﹾﺘﺮﻯ ﻣِﻦ ﺩﻭﻥِ ﺍﻟﻠﹼﻪِ ﻭﻟﹶـﻜِﻦ ﺗﺼﺪِﻳﻖ ﺍﻟﱠﺬِﻱ ﺑﻴﻦ ﻳﺪﻳﻪِ ﻭﺗﻔﹾﺼِﻴﻞﹶ ﺍﻟﹾﻜِﺘﺎﺏِ ﻻﹶ ﺭﻳﺐ ﻓِﻴﻪِ ﻣِﻦ ﺭﺏ ﺍﻟﹾﻌﺎﻟﹶﻤِﲔ ( ﻳﻮﻧﺲ ﺍﻵﻳﺔ ] [٣٧
ﻭﻗﺎﻝ ﺃﻳﻀﺎ )ﺃﹶﻓﹶﻼﹶ ﻳﺘﺪﺑﺮﻭﻥﹶ ﺍﻟﹾﻘﹸﺮﺁﻥﹶ ﻭﻟﹶﻮ ﻛﹶﺎﻥﹶ ﻣِﻦ ﻋِﻨﺪِ ﻏﹶﻴﺮِ ﺍﻟﻠﹼﻪِ ﻟﹶﻮﺟـﺪﻭﺍﹾ ﻓِﻴﻪِ ﺍﺧﺘِﻼﹶﻓﺎﹰ ﻛﹶﺜِﲑﺍﹰ( ﺍﻟﻨﺴﺎﺀ ﺍﻵﻳﺔ] . [٨٢ ﻓﺨﻼﻝ ﻗﺮﺃﺗﻨﺎ ﻟﻜﺘﺎﺏ ﺍﷲ ،ﺍﺳﺘﻮﻗﻔﺘﻨﺎ ﺁﻳﺎﺕ ﺑﻴﻨﺎﺕ ﺿـﻤﻦ ﳎﺎﻟﻨـﺎ ﺍﺧﺘﺼﺎﺻـﻨﺎ ﺍﻟﺒﺴﻴﻂ ،ﻭﺃﺧﺬﺕ ﺗﺘﻔﻲﺀ ﺑﻈﻼﳍﺎ ﻋﻠﻰ ﳐﻴﻠﺘﻨﺎ ﺷﻴﺌﺎ ﻓﺸﻴﺌﺎ ،ﻭﺇﺫﺍ ﺎ ﺗﻘﻮﺩﻧـﺎ ﺑـﲔ ﻣﺴﺎﻟﻚ ﺍﻵﻳﺎﺕ ﻭﺍﻟﺴﻮﺭ ،ﻭﺗﺪﻓﻌﻨﺎ ﺇﱃ ﻫﻨﺎﻙ ﺣﻴﺚ ﺍﻷﺯﻣﻨﺔ ﺍﻟﻐﺎﺑﺮﺓ ﻭﺗﻌﻮﺩ ﺑﻨﺎ ﻗﺒﻞ ﺃﻥ ﻳﺮﺗﺪ ﻃﺮﻓﻨﺎ ﺇﻟﻴﻨﺎ ﻟﻠﻮﻗﻮﻑ ﻋﻠﻰ ﻭﺍﻗﻊ ﻻ ﳜﺘﻠﻒ ﻛﺜﲑﺍ ﻋـﻦ ﻭﺍﻗـﻊ ﺍﻟﻘـﺮﻭﻥ ﺍﻷﻭﱃ ،ﻓﺎﳉﻮﻫﺮ ﻭﺍﺣﺪ ،ﻭﺍﳌﺴﲑﺓ ﻭﺍﺣﺪﺓ ،ﻭﻛﺄﺎ ﺧﻄﻮﺍﺕ ﱂ ﺗﻨﻤﺢ ﺁﺛﺎﺭﻫﺎ ﺃﻣـﺎﻡ ﺭﻳﺎﺡ ﺍﻟﺘﻐﻴﲑ ﺍﻟﱵ ﻋﺼﻔﺖ ﺑﺎﺭﻛﺎﻥ ﺍﻟﺒﺸﺮﻳﺔ ﻋﱪ ﺍﻷﺯﻣﻨﺔ. -4-
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﻓﻤﺎ ﺃﺷﺒﻪ ﺍﻟﻴﻮﻡ ﺑﺎﻟﺒﺎﺭﺣﺔ..... ﻭﻟﻘﺪ ﺻﻮﺭ ﺍﻟﻜﺜﲑ ﺃﻥ ﺣﺮﻛﺔ ﺍﻟﻌﻤﺮﺍﻥ ﺍﻟﺒﺸﺮﻱ ﻫﻮ ﺻﺮﺍﻉ ﻣﺘﻮﺍﺻﻞ ﺑﲔ ﺍﻹﻧﺴﺎﻥ ﻭﺍﻟﻄﺒﻴﻌﺔ ﻟﻀﻤﺎﻥ ﺑﻘﺎﺋﻪ ،ﻭﺍﳊﻘﻴﻘﺔ ﺃﻥ ﻫﺎﺗﻪ ﺍﳌﻌﺮﻛﺔ ﻫﻲ ﻭﳘﻴﺔ ﻳﺮﺍﺩ ﻣـﻦ ﻭﺭﺍﺋﻬـﺎ ﺇﻓﺮﺍﻍ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺟﻮﻫﺮ ﻭﺟﻮﺩﻩ ،ﻭﺇﺑﻌﺎﺩﻩ ﻋﻦ ﻣﻌﺮﻛﺘﻪ ﺍﳊﻘﻴﻘﻴﺔ ﻭﻫﻲ ﺧﻼﻓـﺔ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻟﻌﻤﺎﺭﺓ ﺍﻷﺭﺽ. ﺇﺫ ﻛﻴﻒ ﻳﺮﺍﺩ ﳍﺬﺍ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻳﻘﻀﻲ ﺣﻴﺎﺗﻪ ،ﻭﻫﻮ ﻳﺼـﺎﺭﻉ ﻣﻮﺟـﻮﺩﺍﺕ ﻗـﺪ ﺳﺨﺮﺕ ﻷﺟﻠﻪ ﻣﻦ ﺍﺟﻞ ﻣﺴﺎﻋﺪﺗﻪ ﻋﻠﻰ ﲪﻞ ﺍﻷﻣﺎﻧﺔ ﻭﺑﻠﻮﻍ ﺍﻟﻐﺎﻳﺎﺕ ﺍﻷﲰﻰ. ﻓﺎﻟﺼﺮﺍﻉ ﺍﳊﻘﻴﻘﻲ ﻫﻮ ﺻﺮﺍﻉ ﺍﻹﻧﺴﺎﻥ ﻣﻊ ﻧﻔﺴﻪ ﳊﻤﻠﻬﺎ ﻋﻠﻰ ﻓﻌﻞ ﺍﳋﲑ.
ﻓﺎﻟﻨﻔﺲ ﺃﻣﺎﺭﺓ ﺑﺎﻟﺴﻮﺀ ﻛﻤﺎ ﻭﺭﺩ ﰲ ﻛﺘﺎﺑﻪ ﻋﺰ ﻭﺟﻞ )ﻭﻣﺎ ﺃﺑﺮﺀ ﻧﻔﺴﻲ ﺇﻥ ﺍﻟـﻨﻔﺲ ﻷﻣﺎﺭﺓ ﺑﺎﻟﺴﻮﺀ ( ،ﻭﻟﻘﻮﻟﻪ ﻛﺬﻟﻚ )ﻭﺇِﺫﹾ ﻗﹶﺎﻝﹶ ﺭﺑﻚ ﻟِﻠﹾﻤﻼﹶﺋِﻜﹶﺔِ ﺇِﻧـﻲ ﺟﺎﻋِـﻞﹲ ﻓِـﻲ ﺍﻷَﺭﺽِ ﺧﻠِﻴﻔﹶﺔﹰ ﻗﹶﺎﻟﹸﻮﺍﹾ ﺃﹶﺗﺠﻌﻞﹸ ﻓِﻴﻬﺎ ﻣﻦ ﻳﻔﹾﺴِﺪ ﻓِﻴﻬﺎ ﻭﻳﺴﻔِﻚ ﺍﻟﺪﻣﺎﺀ ﻭﻧﺤﻦ ﻧﺴـﺒﺢ ﺑِﺤﻤﺪِﻙ ﻭﻧﻘﹶﺪﺱ ﻟﹶﻚ ﻗﹶﺎﻝﹶ ﺇِﻧﻲ ﺃﹶﻋﻠﹶﻢ ﻣﺎ ﻻﹶ ﺗﻌﻠﹶﻤﻮﻥﹶ ( ﺍﻟﺒﻘﺮﺓ ﺍﻵﻳﺔ][30
ﻭﺍﻟﺼﺮﺍﻉ ﻛﺬﻟﻚ ﻣﻊ ﺍﻟﺸﻴﻄﺎﻥ ...
-5-
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﻫﺬﺍ ﺍﻟﺬﻱ ﻳﺮﻳﺪ ﺃﻥ ﻳﻀﻞ ﺍﻹﻧﺴﺎﻥ ﻋﻦ ﺍﻟﻐﺎﻳﺔ ﻣﻦ ﻭﺟﻮﺩﻩ ،ﻭﻋﻦ ﺍﻟﻄﺮﻳﻖ ﺍﻟﺴﻮﻱ، ﻭﻫﺬﺍ ﺑﺈﺗﺒﺎﻉ ﺃﺩﱏ ﻃﺮﻳﻘﺔ ﻭﺃﺣﻄﻬﺎ ﻭﻫﻲ ﺍﺳﺘﻐﻼﻝ ﻣﻮﺍﻃﻦ ﺿﻌﻒ ﻫﺬﺍ ﺍﳌﺨﻠـﻮﻕ ﺍﻟﺬﻱ ﻓﻀﻠﻪ ﺍﷲ ﻋﻠﻰ ﻛﺜﲑ ﻣﻦ ﻣﺎ ﺧﻠﻖ ،ﻭﺃﻣﺮ ﺍﳌﻼﺋﻜﺔ ﺍﻷﻃﻬﺎﺭ ﺑﺎﻟﺴـﺠﻮﺩ ﻟـﻪ ﺗﻜﺮﳝﺎ ﻭﺇﺟﻼﻻ. ﻭﺍﻟﺼﺮﺍﻉ ﻛﺬﻟﻚ ﺑﲔ ﺍﳌﺮﺀ ﻭ ﺑﲏ ﺟﻨﺴﻪ ﻟﺪﺭﺀ ﺍﳌﻔﺎﺳﺪ ﻟﻘﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ )ﺍﻟﱠﺬِﻳﻦ ﺃﹸﺧﺮِﺟﻮﺍ ﻣِﻦ ﺩِﻳﺎﺭِﻫِﻢ ﺑِﻐﻴﺮِ ﺣﻖ ﺇِﻟﱠﺎ ﺃﹶﻥ ﻳﻘﹸﻮﻟﹸﻮﺍ ﺭﺑﻨﺎ ﺍﻟﻠﱠﻪ ﻭﻟﹶﻮﻟﹶﺎ ﺩﻓﹾـﻊ ﺍﻟﻠﱠـﻪِ ﺍﻟﻨﺎﺱ ﺑﻌﻀﻬﻢ ﺑِﺒﻌﺾٍ ﻟﱠﻬﺪﻣﺖ ﺻﻮﺍﻣِﻊ ﻭﺑِﻴﻊ ﻭﺻﻠﹶﻮﺍﺕ ﻭﻣﺴﺎﺟِﺪ ﻳﺬﹾﻛﹶﺮ ﻓِﻴﻬﺎ ﺍﺳﻢ ﺍﻟﻠﱠﻪِ ﻛﹶﺜِﲑﺍﹰ ﻭﻟﹶﻴﻨﺼﺮﻥﱠ ﺍﻟﻠﱠﻪ ﻣﻦ ﻳﻨﺼﺮﻩ ﺇِﻥﱠ ﺍﻟﻠﱠﻪ ﻟﹶﻘﹶﻮِﻱ ﻋﺰِﻳﺰ (ﺍﳊﺞ ﺍﻵﻳﺔ] [ ٤٠ ﻭﻳﻮﺟﺪ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﻳﻨﺴﺎﻕ ﰲ ﺗﻔﺴﲑ ﺍﻟﻈﺎﻫﺮﺓ ﺍﻟﻌﻤﺮﺍﻧﻴـﺔ ،ﻭﻃـﺮﺡ ﺇﺷﻜﺎﻻﺎ ﺍﳊﻀﺮﻳﺔ ﺑﻄﺮﺡ ﻏﺮﰊ ﳏﺾ ،ﰒ ﻳﺸﺮﻉ ﰲ ﺗﻔﺴﲑﻫﺎ ،ﻭﺗﻌﻠﻴﻠﻬﺎ ﲟﻔﻬـﻮﻡ ﻓﻠﺴﻔﻲ ﻏﺮﰊ ،ﰒ ﳛﺎﻭﻝ ﺑﻜﻞ ﺍﻟﺴﺒﻞ ﺟﺎﻫﺪﺍ ﺇﱃ ﺇﳚﺎﺩ ﺗﻮﺍﻓﻖ ﻭﺗﻄﺎﺑﻖ ﻻ ﳝﻜﻦ ﺇﻻ ﺃﻥ ﻳﻐﺬﻱ ﻣﻦ ﻭﺭﺍﺋﻪ ﻋﻦ ﻗﺼﺪ ﺃﻭ ﻋﻦ ﻏﲑ ﻗﺼﺪ ﺃﻃﺮﻭﺣﺎﺕ ،ﻭﻣﻀﺎﻣﲔ ﺑﻌﻴﺪﺓ ﻛﻞ ﺍﻟﺒﻌﺪ ﻋﻦ ﺍﻟﻮﺍﻗﻊ ﺍﻟﺘﺎﺭﳜﻲ ﻭﺍﻻﻋﺘﻘﺎﺩﻱ ،ﻭﺍﻻﺟﺘﻤﺎﻋﻲ ﻟﻠﻔﺮﺩ ﺍﳌﺴﻠﻢ . ﻓﻼ ﻳﺰﻳﺪ ﻩ ﺑﺬﻟﻚ ﺇﻻ ﲤﺰﻗﺎ ﰲ ﺫﺍﺗﻪ ،ﻭﺗﺒﺎﻳﻦ ﰲ ﺳﻠﻮﻛﻪ ،ﻭﻓﻜﺮﻩ. ﻓﺘﻀﻴﻊ ﰲ ﺧﻀﻢ ﻫﺬﺍ ﺍﻟﺘﻨﺎﻗﺾ ﺷﺨﺼﻴﺘﻪ ،ﻭﻳﺘﺴﻠﻞ ﺍﻟﺸﻚ ﺇﱃ ﻣﻌﺘﻘﺪﻩ ،ﻓﺘﺘﻬﺎﻭﻯ ﻣﺒﺎﺩﺋﻪ ﺍﻟﻮﺍﺣﺪ ﺗﻠﻮ ﺍﻵﺧﺮ.
-6-
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﻭﻣﻨﻬﻢ ﻣﻦ ﺫﻫﺒﻮﺍ ﰲ ﺗﺄﻭﻳﻠﻬﻢ ﻟﺘﻄﻮﺭ ﺍﻟﻌﻤﺮﺍﻥ ﺍﻟﺒﺸﺮﻱ ﻭﻓـﻖ ﺛـﻮﺭﺍﺕ ﺃﺩﺕ ﺇﱃ ﺍﻧﺘﻘﺎﻝ ﺍﻟﺒﺸﺮﻳﺔ ﻣﻦ ﺍﻟﻘﺮﻳﺔ ﺍﻟﺰﺭﺍﻋﻴﺔ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ،ﻣﺪﻋﻤﲔ ﻗﻮﳍﻢ ﲟﺎ ﻭﺭﺩ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﻦ ﺃﻥ ﺍﳌﺪﻳﻨﺔ ﻭﺭﺩ ﺫﻛﺮﻫﺎ ﻣﻘﺮﻭﻧﺎ ﺑﻮﺟﻮﺩ ﺍﳌﻠﻚ ،ﻭﺍﻟﻘﻀـﺎﺀ ﰲ ﺳـﻮﺭﺓ ﻳﻮﺳﻒ ،ﻭﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ. ﻭﺍﳊﻘﻴﻘﺔ ﺇﻧﲏ ﺍﻋﺘﱪ ﻣﻨﺤﺎﻫﻢ ﺍﺟﺘﻬﺎﺩﺍ ﻣﻨﻬﻢ ﻟﻠﺘﻮﻓﻴﻖ ﺑﲔ ﻣﺪﻟﻮﻝ ﺍﳌﺪﻳﻨﺔ ﺍﻟﻐﺮﺑﻴـﺔ ﻭﻣﺎ ﰎ ﺫﻛﺮﻩ ﰲ ﻛﺘﺎﺏ ﺍﳌﻮﱃ ﻋﺰ ﻭﺟﻞ. ﻭﻫﺬﺍ ﺍﻻﺟﺘﻬﺎﺩ ﰲ ﻧﻈﺮﻱ ﻻ ﳜﺮﺝ ﻋﻦ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﻌﺎﻣـﺔ ﰲ ﺗﻔﺎﻋـﻞ ﺍﻟﺜﻘﺎﻓـﺎﺕ ﻭﺍﳊﻀﺎﺭﺍﺕ ﻭﻫﻲ ﺃﻥ ﺍﳌﻐﻠﻮﺏ ﻣﻮﻟﻊ ﺑﺘﻘﻠﻴﺪ ﺍﻟﻐﺎﻟﺐ ﻻ ﻏﲑ.
-7-
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﻟﻔﺼﻞ ﺍﻷﻭﻝ
ﺍﻟﻔﺼـﻞ ﺍﻷﻭﻝ :ﺍﻟﻌﻤﺮﺍﻥ
-8-
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﻗﺎﻝ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ :)ﺭﺑﻨﺎ ﺇِﻧﻲ ﺃﹶﺳﻜﹶﻨﺖ ﻣِﻦ ﺫﹸﺭﻳﺘِﻲ ﺑِﻮﺍﺩٍ ﻏﹶﻴﺮِ ﺫِﻱ ﺯﺭﻉٍ ﻋِﻨـﺪ ﺑﻴﺘِﻚ ﺍﻟﹾﻤﺤﺮﻡِ ﺭﺑﻨﺎ ﻟِﻴﻘِﻴﻤﻮﺍﹾ ﺍﻟﺼﻼﹶﺓﹶ ﻓﹶﺎﺟﻌﻞﹾ ﺃﹶﻓﹾﺌِﺪﺓﹰ ﻣﻦ ﺍﻟﻨﺎﺱِ ﺗﻬﻮِﻱ ﺇِﻟﹶﻴﻬِﻢ ﻭﺍﺭﺯﻗﹾﻬﻢ ﻣﻦ ﺍﻟﺜﱠﻤﺮﺍﺕِ ﻟﹶﻌﻠﱠﻬـﻢ ﻳﺸـﻜﹸﺮﻭﻥﹶ( ﺇﺑﺮﺍﻫﻴﻢ ﺍﻵﻳﺔ ][ 37
-9-
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﺍ .ﺍﻟـﻌـﻤـﺮﺍﻥ ﻓـﻲ ﺍﻟـﻘـﺮﺁﻥ ﺭﻭﺡ ﺍﻟﻌﻤﺮﺍﻥ ﰲ ﺍﻟﻘﺮﺁﻥﻟﻘﺪ ﺃﻗﺮﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﰲ ﺍﻟﻐﺎﻳﺔ ﻣﻦ ﻭﺟﻮﺩ ﺍﻹﻧﺴﺎﻥ ﻋﻠـﻰ ﺍﻷﺭﺽ ﺑـﲔ ﺍﺳﺘﻌﻤﺎﺭ ﺍﻷﺭﺽ ،ﻭﻋﺒﺎﺩﺓ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ. ﻓﺠﺎﺀﺕ ﺍﻟﻐﺎﻳﺔ ﺍﻷﻭﱃ ﻣﺮﺗﺒﻄﺔ ﺑﺎﻟﻐﺎﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺍﺭﺗﺒﺎﻁ ﺗﻜﺎﻣﻠﻴﺎ ﻻ ﳝﻜـﻦ ﺍﻟﻔﺼـﻞ ﺑﻴﻨﻬﻤﺎ ،ﺣﻴﺚ ﺟﺴﺪﻩ ﺍﻟﻨﱯ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﰲ ﺩﻋﺎﺋﻪ:
)ﺭﺑﻨﺎ ﺇِﻧﻲ ﺃﹶﺳﻜﹶﻨﺖ ﻣِﻦ ﺫﹸﺭﻳﺘِﻲ ﺑِﻮﺍﺩٍ ﻏﹶﻴﺮِ ﺫِﻱ ﺯﺭﻉٍ ﻋِﻨﺪ ﺑﻴﺘِـﻚ ﺍﻟﹾﻤﺤـﺮﻡِ ﺭﺑﻨـﺎ ﻟِﻴﻘِﻴﻤﻮﺍﹾ ﺍﻟﺼﻼﹶﺓﹶ ﻓﹶﺎﺟﻌﻞﹾ ﺃﹶﻓﹾﺌِﺪﺓﹰ ﻣﻦ ﺍﻟﻨﺎﺱِ ﺗﻬﻮِﻱ ﺇِﻟﹶﻴﻬِﻢ ﻭﺍﺭﺯﻗﹾﻬﻢ ﻣـﻦ ﺍﻟﺜﱠﻤـﺮﺍﺕِ ﻟﹶﻌﻠﱠﻬﻢ ﻳﺸﻜﹸﺮﻭﻥ َ( ﺇﺑﺮﺍﻫﻴﻢ ﺍﻵﻳﺔ ][ 37
ﻭﻟﻘﺪ ﺃﺷﺎﺭ ﳍﺬﺍ ﺍﻻﺭﺗﺒﺎﻁ ﰲ ﻣﻮﺍﺿﻊ ﻋﺪﺓ ﻣﻦ ﻛﺘﺎﺑﻪ ،ﻧﺬﻛﺮ ﻣﻨﻬﺎ ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ ﰲ ﺳﻮﺭﺓ ﻫﻮﺩ ﻵﻳﺔ –:-٦١
- 10 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
)ﻭﺇِﻟﹶﻰ ﺛﹶﻤﻮﺩ ﺃﹶﺧﺎﻫﻢ ﺻﺎﻟِﺤﺎﹰ ﻗﹶﺎﻝﹶ ﻳﺎ ﻗﹶﻮﻡِ ﺍﻋﺒﺪﻭﺍﹾ ﺍﻟﻠﹼﻪ ﻣﺎ ﻟﹶﻜﹸﻢ ﻣﻦ ﺇِﻟﹶـﻪٍ ﻏﹶﻴﺮﻩ ﻫﻮ ﺸﺄﹶﻛﹸﻢ ﻣﻦ ﺍﻷَﺭﺽِ ﻭﺍﺳﺘﻌﻤﺮﻛﹸﻢ ﻓِﻴﻬﺎ ﻓﹶﺎﺳﺘﻐﻔِﺮﻭﻩ ﺛﹸﻢ ﺗﻮﺑﻮﺍﹾ ﺇِﻟﹶﻴﻪِ ﺇِﻥﱠ ﺭﺑﻲ ﻗﹶﺮِﻳﺐ ﺃﹶﻧ ﻣﺠِﻴﺐ( ﻭﻛﺬﻟﻚ ﰲ ﺳﻮﺭﺓ ﻗﺮﻳﺶ ﰲ ﻗﻮﻟﻪ : )ِﻟﺈِﻳﻠﹶﺎﻑِ ﻗﹸﺮﻳﺶٍ( )١ﺇِﻳﻠﹶﺎﻓِﻬِﻢ ﺭِﺣﻠﹶﺔﹶ ﺍﻟﺸﺘﺎﺀ ﻭﺍﻟﺼﻴﻒِ( )٢ﻓﹶﻠﹾﻴﻌﺒﺪﻭﺍ ﺭﺏ ﻫﺬﹶﺍ ﺍﻟﹾﺒﻴﺖِ( )٣ﺍﻟﱠﺬِﻱ ﺃﹶﻃﹾﻌﻤﻬﻢ ﻣﻦ ﺟﻮﻉٍ ﻭﺁﻣﻨﻬﻢ ﻣﻦ ﺧﻮﻑٍ(.٤ ﻭﺇﺫﺍ ﻛﺎﻥ ﻭﺟﻮﺩ ﺍﻹﻧﺴﺎﻥ ﻣﻠﺨﺺ ﰲ ﻋﻼﻗﺎﺗﻪ ﺍﻟﺜﻼﺙ ،ﻭ ﻫﻲ : ﺃ-
ﻋـﻼﻗـﺘـﻪ ﺑـــﺮﺑﻪ
ﺏ-
ﻋﻼﻗـﺘـﻪ ﺑـﻨﻔـﺴـﻪ
ﺕ-
ﻋـﻼﻗـﺘـﻪ ﺑﺎﺘـﻤﻊ
ﻓﺈﻥ ﺗﻌﺎﻟﻴﻢ ﻋﺒﺎﺩﺓ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭ ﺗﻌﺎﱃ ﺟﺎﺀﺕ ﺧﺎﺿﻌﺔ ﳍﺬﺍ ﺍﻟﺘﺮﺍﺑﻂ ﺑﲔ ﺍﻟﻐﺎﻳﺘﲔ ، ﺣﻴﺚ ﺃﻥ ﺍﻟﺸﻬﺎﺩﺗﲔ ﻭ ﺍﻟﺼﻼﺓ ﺟﺎﺀﺗﺎ ﻟﺘﺠﺴﺪ ﻋﻼﻗﺔ ﺍﻹﻧﺴﺎﻥ ﲞﺎﻟﻘﻪ . ﻓﺎﻷﻭﱃ ﺃﻱ ﺍﻟﺸﻬﺎﺩﺓ ﻧﻔﻲ ﻟﻮﺟﻮﺩ ﻏﲑ ﺍﷲ ﻣﺎﻟﻚ ﳍﺬﺍ ﺍﻟﻜﻮﻥ ،ﻭ ﺇﻗﺮﺍﺭ ﻭ ﺇﺫﻋـﺎﻥ ﻟﺮﻭﺑﻴﺘﻪ ،ﻭﺃﻣﺎ ﺍﻟﺜﺎﻧﻴﺔ ﻓﻬﻲ ﺍﺗﺼﺎﻝ ﻟﻺﻧﺴﺎﻥ ﺑﺮﺑﻪ ،ﻭﺍﺳﺘﺤﻀـﺎﺭﺍ ﻟـﻪ ﺩﺍﺋﻤـﺎ ﰲ ﺣﺮﻛﺎﺗﻪ ﻭ ﺳﻜﻨﺎﺗﻪ .
- 11 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﻭﺃﻣﺎ ﺍﻟﺼﻮﻡ ،ﻓﻬﻮ ﲡﺴﻴﺪ ﻟﻌﻼﻗﺔ ﺍﻹﻧﺴﺎﻥ ﺑﻨﻔﺴﻪ ،ﻓﻬﻮ ﻳﺸـﻜﻞ ﺗﺮﺑﻴـﺔ ﻟﻠـﻨﻔﺲ ﻭﺗﺮﻭﻳﻀﻬﺎ ﻋﻠﻰ ﲢﻤﻞ ﺍﻻﺑﺘﻌﺎﺩ ﻋﻦ ﺍﳌﻠﹼﺬﺍﺕ ﻭ ﺍﳌﻮﺑﻘﺎﺕ ﻇﺎﻫﺮﺓ ﻭﺑﺎﻃﻨﺔ ،ﺳـﻮﺍﺀ ﻛﺎﻧﺖ ﻣﺎﺩﻳﺔ ﻛﺎﻷﻛﻞ ﻭ ﺍﻟﺸﺮﺏ ﻭ ﺍﳉﻤﺎﻉ ،ﺃﻭ ﻣﻌﻨﻮﻳﺔ ﻛﺎﳊﻘﺪ ﻭ ﺍﻟﻜﺮﺍﻫﻴـﺔ ﻭ ﺍﻟﻐﻴﺒﺔ ،ﻭ ﺍﻟﻨﻤﻴﻤﺔ ﻭﻏﲑﻫﺎ . ﻓﺎﻹﻧﺴﺎﻥ ﺑﺼﻮﻣﻪ ﻳﺴﻌﻰ ﺇﱃ ﺣﺮﻣﺎﻥ ﻧﻔﺴﻪ ﻣﻦ ﺍﻟﻔﻄﺮﺓ ﺍﻟﱵ ﻓﻄﺮﻩ ﺍﷲ ﻋﻠﻴﻬﺎ ،ﺣﱴ ﻳﺘﻤﻜﻦ ﻣﻦ ﻛﺒﺢ ﲨﺎﺡ ﺍﻟﻨﻔﺲ ﺍﻷﻣﺎﺭﺓ ﺑﺎﻟﺴﻮﺀ. ﻭﺃﻣﺎ ﺍﻟﺰﻛﺎﺓ ﻓﻬﻮ ﺣﻖ ﻟﻠﻔﻘﲑ ﰲ ﻣﺎﻝ ﺍﻟﻐﲏ ،ﺣﺪﺩﻩ ﺍﷲ ﲝﻴﺚ ﻳﺸﻌﺮ ﺍﻟﻐﲏ ﺃﻧﻪ ﻋﻠﻰ ﻋﻼﻗﺔ ﻣﺘﺠﺪﺩﺓ ﺑﺎﻟﻔﻘﺮﺍﺀ ﻛﻞ ﻋﺎﻡ ،ﻭﺍﻥ ﺍﻟﻔﻘﲑ ﻟﻪ ﻋﻼﻗﺔ ﺑﺎﻟﻐﲏ ﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ ﻳﻌﺰﺯ ﺃﻭﺍﺻﺮ ﺍﻟﺘﻌﺎﻣﻞ ﺑﻴﻨﻬﻤﺎ ﻋﻠﻰ ﺃﺳﺎﺱ ﺍﻟﺘﺮﺍﺣﻢ ﻭﺍﻟﺘﻌﺎﻭﻥ . ﻭﻛﺬﺍﻟﻚ ﺍﳊﺞ ،ﻓﻬﻮ ﻟﻘﺎﺀ ﺟﺎﻣﻊ ﻋﻠﻰ ﻃﺎﻋﺔ ﺍﷲ ،ﲝﻴﺚ ﻳﻠﺘﻘﻲ ﻓﻴﻪ ﺍﻟﻨﺎﺱ ﻣﻦ ﻛﻞ ﻣﻜﺎﻥ ﻟﻴﺸﻬﺪﻭﺍ ﻣﻨﺎﻓﻊ ﳍﻢ ﻋﻦ ﻃﺮﻳﻖ ﺍﻻﺣﺘﻜﺎﻙ ﻭ ﺍﻟﺘﻌﺎﺭﻑ. ﻭ ﳍﺬﺍ ﻳﻌﺘﱪ ﻛﻞ ﻣﻦ ﺍﻟﺰﻛﺎﺓ ﻭ ﺍﳊﺞ ﻣﺜﺎﻟﲔ ﻟﻌﻼﻗﺔ ﺍﻹﻧﺴـﺎﻥ ﺑـﺎﻵﺧﺮﻳﻦ ﺃﻱ ﺑﺎﺘﻤﻊ .ﻭﻣﻦ ﰎ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻌﻤﺮﺍﻥ ﺍﳌﺮﺁﺓ ﺍﻟﺼﺎﺩﻗﺔ ﳍﺎﺗﻪ ﺍﻟﻌﻼﻗـﺎﺕ ﺍﻟـﱵ ﺗﻠﺨﺺ ﻭﺟﻮﺩ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﺍﻷﺭﺽ . ﻭﻟﻨﺎ ﻣﺜﺎﻝ ﺻﺎﺩﻕ ﻋﻦ ﺃﻭﱃ ﺧﻄﻮﺍﺕ ﺍﻟﻨﱯ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭ ﺍﻟﺴـﻼﻡ ﰲ ﺍﳌﺪﻳﻨـﺔ ﺍﳌﻨﻮﺭﺓ ،ﻭﻫﻲ ﺑﻨﺎﺀ ﺍﳌﺴﺠﺪ ﻟﺘﺤﻘﻴﻖ ﺃﻭﱃ ﻏﺎﻳﺎﺕ ﺍﻹﻧﺴـﺎﻥ ﻭﻫـﻲ ﻋﺒـﺎﺩﺓ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ . - 12 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﰒ ﺟﺎﺀﺕ ﺍﻟﺒﻴﻮﺕ ﻭ ﺍﳌﺴﺎﻛﻦ ،ﻭ ﻫﻲ ﺍﻷﻣﻜﻨﺔ ﺍﳌﺨﺼﺼﺔ ﺑﻼ ﻣﻨﺎﺯﻉ ﳌﻤﺎﺭﺳﺔ ﺍﻹﻧﺴﺎﻥ ﻋﻼﻗﺘﻪ ﺑﻨﻔﺴﻪ ﻛﺎﻟﻨﻮﻡ ،ﻭﺍﻟﺮﺍﺣﺔ ،ﻭﺍﻟﺴﻜﻴﻨﺔ ﻭﻏﲑﻫﺎ... ﰒ ﺟﺎﺀﺕ ﰲ ﺍﳌﺮﺗﺒﺔ ﺍﻟﺜﺎﻟﺜﺔ ﺍﻷﺳﻮﺍﻕ ﻭﺍﳌﺼﺎﻧﻊ ،ﻭﻫﻲ ﺍﻷﻣﺎﻛﻦ ﺍﻟﱵ ﺗﺘﻴﺢ ﻟﻠﻤـﺮﺀ ﻓﻴﻬﺎ ﳑﺎﺭﺳﺔ ﺍﻟﻔﻌﻞ ﺍﳊﻀﺮﻱ ﻋﻦ ﻃﺮﻳﻖ ﺍﻻﻧﻔﺘـﺎﺡ ،ﻭﺍﻻﻧﺘﻔـﺎﻉ ﻣـﻦ ﺍﻟﻮﺳـﻂ ﺍﳊﻀﺮﻱ ﻟﻠﻘﺮﻳﺔ ﺃﻭ ﺍﳌﺪﻳﻨﺔ ،ﲟﺎ ﳛﻘﻖ ﺍﻻﺣﺘﻜﺎﻙ ﻭﺍﻟﺘﺒـﺎﺩﻝ ﻭﺗﻔﻌﻴـﻞ ﻋﻼﻗﺎﺗـﻪ ﺑﺎﺘﻤﻊ . ﻓﺎﻟﻔﻌﻞ ﺍﻟﻌﻤﺮﺍﱐ ﰲ ﺭﻭﺣﻪ ﻓﻌﻞ ﺇﺭﺍﺩﻱ ﻣﱪﻣﺞ ،ﻟﻪ ﺿﻮﺍﺑﻄﻪ ﻭﻏﺎﻳﺎﺗـﻪ ﻭﺗﺘﺠﻠـﻰ ﺃﳘﻴﺘﻪ ﰲ ﻗﻴﻤﺘﻪ ﺍﻟﻮﻇﻴﻔﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﻴﺔ ﻭﺍﻟﺘﺎﺭﳜﻴﺔ ﺩﺍﺧﻞ ﺍﺘﻤﻊ ،ﻭﻣـﺪﻯ ﲡﺴـﻴﺪﻩ ﻟﻘﻴﻤﺔ ﺍﻹﻧﺴﺎﻥ ﻭﻛﺮﺍﻣﺘﻪ.
- 13 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
.٢ﺍﻟﺘﻌﺮﻳﻒ ﺍﻟﻘﺮﺁﱐ ﻟﻠﻌﻤﺮﺍﻥ ﺍﻟﺒﺸﺮﻱﻫﻮ ﺇﺳﻜﺎﻥ ﰲ ﻣﻨﻄﻘﺔ ﻣﻌﻴﻨﺔ ،ﳍﺪﻑ ﻣﻌﲔ ،ﻳﺘﻄﻮﺭ ﻣﻊ ﺍﻟـﺰﻣﻦ ﺇﱃ ﺍﺟﺘﻤـﺎﻉ ﺑﺸﺮﻱ ،ﻳﺴﻮﺩﻩ ﺍﻷﻣﻦ ﻭ ﻳﺘﻮﻓﺮ ﻋﻠﻰ ﺃﺳﺒﺎﺏ ﺍﳌﻌﻴﺸﺔ .ﻭ ﻫﻮ ﺍﻟﺘﻌﺮﻳﻒ ﺍﳌﺴـﺘﻨﺒﻂ ﻣﻦ ﺩﻋﻮﺓ ﺳﻴﺪﻧﺎ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﰲ ﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ :
)ﺭﺑﻨﺎ ﺇِﻧﻲ ﺃﹶﺳﻜﹶﻨﺖ ﻣِﻦ ﺫﹸﺭﻳﺘِﻲ ﺑِﻮﺍﺩٍ ﻏﹶﻴﺮِ ﺫِﻱ ﺯﺭﻉٍ ﻋِﻨﺪ ﺑﻴﺘِـﻚ ﺍﻟﹾﻤﺤـﺮﻡِ ﺭﺑﻨـﺎ ﻟِﻴﻘِﻴﻤﻮﺍﹾ ﺍﻟﺼﻼﹶﺓﹶ ﻓﹶﺎﺟﻌﻞﹾ ﺃﹶﻓﹾﺌِﺪﺓﹰ ﻣﻦ ﺍﻟﻨﺎﺱِ ﺗﻬﻮِﻱ ﺇِﻟﹶﻴﻬِﻢ ﻭﺍﺭﺯﻗﹾﻬﻢ ﻣـﻦ ﺍﻟﺜﱠﻤـﺮﺍﺕِ ﻟﹶﻌﻠﱠﻬﻢ ﻳﺸﻜﹸﺮﻭﻥﹶ( ﺇﺑﺮﺍﻫﻴﻢ ﺍﻵﻳﺔ ][ 37
)ﻭﺇِﺫﹾ ﻗﹶﺎﻝﹶ ﺇِﺑﺮﺍﻫِﻴﻢ ﺭﺏ ﺍﺟﻌﻞﹾ ﻫـَﺬﹶﺍ ﺑﻠﹶﺪﺍﹰ ﺁﻣِﻨﺎﹰ ﻭﺍﺭﺯﻕ ﺃﹶﻫﻠﹶﻪ ﻣِﻦ ﺍﻟﺜﱠﻤـﺮﺍﺕِ ﻣـﻦ ﺁﻣﻦ ﻣِﻨﻬﻢ ﺑِﺎﻟﻠﹼﻪِ ﻭﺍﻟﹾﻴﻮﻡِ ﺍﻵﺧِﺮِ ﻗﹶﺎﻝﹶ ﻭﻣﻦ ﻛﹶﻔﹶﺮ ﹶﻓﺄﹸﻣﺘﻌﻪ ﻗﹶﻠِﻴﻼﹰ ﺛﹸﻢ ﺃﹶﺿﻄﹶﺮﻩ ﺇِﻟﹶﻰ ﻋﺬﹶﺍﺏِ ﺍﻟﻨﺎﺭِ ﻭﺑِﺌﹾﺲ ﺍﻟﹾﻤﺼِﲑ ( ﺍﻟﺒﻘﺮﺓ ﺍﻵﻳﺔ ][ 126 ﻓﻠﻮ ﺃﺟﺮﻳﻨﺎ ﻣﻘﺎﺭﻧﺔ ﻣﻊ ﺍﻟﺘﻌﺮﻳﻔﺎﺕ ﺍﻟﻜﺜﲑﺓ ﻭﺍﳌﺘﻨﻮﻋﺔ ﺍﶈﺪﺩﺓ ﳌﺎﻫﻴﺔ ﺍﻟﻌﻤﺮﺍﻥ ﳒﺪ ﺃﻥ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺪ ﺃﱂ ﲜﻮﺍﻧﺒﻪ ﻭﺣﺪﺩ ﺃﺭﻛﺎﻥ ﺗﻄﻮﺭﻩ ﻭﳕﻮﻩ . ﻭﻣﻦ ﺧﻼﻝ ﺍﻟﺘﻌﺮﻳﻒ ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﻧﺴﺘﺨﺮﺝ ﺍﻟﻌﻨﺎﺻﺮ ﺍﻟﺘﺎﻟﻴﺔ ﻭﻫﻲ :
- 14 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﺃ -ﻓﻌﻞ ﺍﻹﺳﻜﺎﻥ : ﻭﻫﻮ ﺍﻹﻗﺎﻣﺔ ﻭﺍﻻﺳﺘﻘﺮﺍﺭ ﰲ ﻣﻜﺎﻥ ﻣﻌﲔ ﺑﻐﺮﺽ ﺍﻟﺒﻘﺎﺀ ﻣﺪﺓ ﺯﻣﻨﻴﺔ ﻃﻮﻳﻠﺔ . ﺏ -ﲢﺪﻳﺪ ﺍﳌﻜﺎﻥ ﻭﻣﻮﻗﻌﻪ : ﻭﻫﻮ ﲢﺪﻳﺪ ﻹﺑﻌﺎﺩﻩ ،ﻭﺣﺪﻭﺩﻩ ﻟﻐﺎﻳﺔ ﻓﺼﻠﻪ ﻋﻦ ﺍﳌﻨﺎﻃﻖ ﻭﺍﳉﻬﺎﺕ ﺍﻷﺧﺮﻯ ﺑﻐﺮﺽ ﺗﻐﻴﲑ ﻃﺒﻴﻌﺘﻪ ﺍﻟﻔﻴﺰﻳﺎﺋﻴﺔ ﻭﺍﻟﻮﻇﻴﻔﻴﺔ ،ﻭﺗﻌﻴﲔ ﳌﻮﻗﻌﻪ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺘﺠﻤﻌﺎﺕ ﺍﻟﺒﺸﺮﻳﺔ ﻭﻃﺮﻕ ﺍﳌﻮﺍﺻﻼﺕ ﻭﻏﲑﻫﺎ . ﻟﺪﻯ ﳒﺪ ﺃﻥ ﺍﻟﻨﱯ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﺷﺎﺭ ﺇﱃ ﻋﻨﺼﺮﻱ ﺍﳌﻜﺎﻥ ﻭﺍﳌﻮﻗﻊ. ﻓﺎﳌﻜﺎﻥ ﻗﺼﺪ ﺑﻪ ﺍﻟﻮﺍﺩﻱ ﻏﲑ ﺫﻱ ﺯﺭﻉ ﻋﻨﺪ ﺍﻟﺒﻴﺖ ﺍﶈﺮﻡ .ﻭﺍﻷﺻﻞ ﰲ ﻋﻤﻠﻴﺔ ﺍﺧﺘﻴﺎﺭ ﺍﳌﻜﺎﻥ ﺃﻥ ﻳﻜﻮﻥ ﻣﺸﺠﻊ ﻋﻠﻰ ﳕﻮ ﺍﻟﻌﻤﺮﺍﻥ . ﻓﻜﺎﻥ ﺑﻮﺩ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﻥ ﻳﺴﻜﻦ ﺫﺭﻳﺘﻪ ﰲ ﺍﺭﺽ ﺧﺼﺒﺔ ﺫﺍﺕ ﺯﺭﻉ ،ﺗﺴﻬﻞ ﻓﻴﻬﺎ ﺍﳌﻌﻴﺸﺔ . ﻭﺃﻣﺎ ﺍﳌﻮﻗﻊ ﻓﻘﺼﺪ ﺑﻪ ﺃﻥ ﻳﻜﻮﻥ ﻗﺮﻳﺒﺎ ﻣﻦ ﺍﻟﺘﺠﻤﻌﺎﺕ ﺍﻟﺒﺸﺮﻳﺔ ،ﻭ ﻣﻮﻃﻦ ﻣﻘﺼﻮﺩ ﰲ ﺗﺮﺣﺎﳍﻢ ﻭ ﺗﻨﻘﻠﻬﻢ ،ﻭﺍﻥ ﻻ ﻳﻜﻮﻥ ﻣﺒﺘﻮﺭﺍ ﻋﻦ ﺣﺮﻛﻴﺔ ﺍﺘﻤﻌﺎﺕ .ﻓﻴﻜﻮﻥ ﺑﺬﻟﻚ ﻏﲑ ﳏﻘﻖ ﻟﻠﺘﻮﺍﺻﻞ ﺍﻟﻌﻤﺮﺍﱐ ﺍﻟﺸﺎﻣﻞ ﺑﻜﻞ ﺟﻮﺍﻧﺒﻪ ﺍﳌﻜﺎﻧﻴﺔ ﻭﺍﻟﺰﻣﺎ ﻧﻴﺔ ﻭﺍﻟﻮﻇﻴﻔﻴﺔ . ﺝ -ﲢﺪﻳﺪ ﺍﳍﺪﻑ : - 15 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﺗﺒﻴﺎﻥ ﻟﻠﻐﺎﻳﺔ ﻭﺍﻟﻔﻜﺮﺓ ﺍﳌﺮﺟﻮﺓ ﻣﻦ ﺍﻹﻗﺎﻣﺔ ﻭﺍﻹﺳﻜﺎﻥ ،ﻭ ﻫﻲ ﻏﺎﻳﺎﺕ ﺛﺎﺑﺘﺔ ﻭ ﻣﺘﻄﻮﺭﺓ ﺑﺘﻐﲑ ﺍﳊﺎﺟﺎﺕ ،ﻭﺍﻷﻓﻜﺎﺭ ﻭ ﺗﺘﺎﺑﻌﻬﺎ ﲝﺴﺐ ﺍﻟﺘﻄﻮﺭ ﺍﻟﺰﻣﲏ ﻭﺍﻟﺒﺸﺮﻱ ﻋﻠﻰ ﺍﻟﺴﻮﺍﺀ . ﻭ ﻟﻘﺪ ﻛﺎﻧﺖ ﻏﺎﻳﺔ ﺇﺑﺮﺍﻫﻴﻢ ﻣﻦ ﺇﺳﻜﺎﻥ ﺫﺭﻳﺘﻪ ﰲ ﺫﺍﻙ ﺍﳌﻜﺎﻥ ﻫﻮ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ،ﻭﻋﺒﺎﺩﺓ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﻭﻫﻲ ﺍﻟﻐﺎﻳﺔ ﺍﻟﱴ ﺑﻘﻴﺖ ﺟﺪﻳﺪﺓ ﻣﺘﺠﺪﺩﺓ ﺇﱃ ﻳﻮﻣﻨﺎ ﻫﺬﺍ ،ﻭﺑﻘﻲ ﺍﻟﻌﻤﺮﺍﻥ ﺍﻟﺒﺸﺮﻱ ﻣﻌﻬﺎ ﰲ ﺗﻄﻮﺭ ﺇﱃ ﺍﻵﻥ .
.٣ﻋﻨﺎﺻﺮ ﺗﻄﻮﺭ ﺍﻟﻌﻤﺮﺍﻥ ﰲ ﺍﻟﻘﺮﺁﻥﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺗﻮﻓﺮ ﺍﻹﺭﺍﺩﺓ ﻭﺍﻟﻔﻌﻞ ،ﻭﻛﺬﺍ ﺍﳌﻜﺎﻥ ﻭﺍﻟﻐﺎﻳﺔ ﻣﻦ ﺫﻟﻚ .ﳚﺐ ﺗـﻮﻓﺮ ﻋﻨﺎﺻﺮ ﻣﺴﺎﻋﺪﺓ ﻋﻠﻰ ﺍﻻﺳﺘﻘﺮﺍﺭ ﻭﺍﻟﺘﻄﻮﺭ ﻫﻲ ﺍﻟﺮﻭﺍﺑﻂ ﺍﻟﱵ ﲢﺪﺩ ﻋﻼﻗﺔ ﺍﻹﻧﺴﺎﻥ ﺑﺎﻷﺭﺽ ﺃﻭ ﺍﳌﻜﺎﻥ ﻭﻫﻲ:
ﺃ -ﺍﻷﻣﻦ :
ﻭﻫﻮ ﺻﻠﺐ ﺍﻻﺳﺘﻘﺮﺍﺭ ﻭﻧﻮﺍﺗﻪ ،ﻭﻫﻮ ﺍﻃﻤﺌﻨﺎﻥ ﻋﻠﻰ ﺍﻟﺮﻭﺡ ﻭﺍﳌﺎﻝ ﻭﺍﻟﻌﺮﺽ،ﻭﺿﻤﺎﻥ ﳊﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﳊﻴﺎﺓ.
- 16 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﻭﻏﻴﺎﺏ ﺍﻷﻣﻦ ﻫﻮ ﺪﻳﺪ ﻟﻼﺟﺘﻤﺎﻉ ﺍﻟﺒﺸﺮﻱ ،ﻭﻋﺎﻣﻼ ﺃﺳﺎﺳﻴﺎ ﰲ ﺯﻭﺍﻝ ﺍﳊﻀﺎﺭﺍﺕ ،ﻟﺪﻯ ﺟﺎﺀﺕ ﺩﻋﻮﺓ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ) ....ﺭﺏ ﺍﺟﻌﻞﹾ ﻫـَﺬﹶﺍ ﺑﻠﹶﺪﺍﹰ ﺁﻣِﻨﺎﹰ (....ﺍﻟﺒﻘﺮﺓ ﺍﻵﻳﺔ ][ 126 ﺏ -ﺍﳌﻌﻴﺸﺔ :
ﺃﻱ ﺗﻮﻓﺮ ﺃﺳﺒﺎﺏ ﺍﻟﻌﻴﺶ ﻭﺍﻻﺳﺘﺮﺯﺍﻕ ،ﻭﺗﻜﺎﺛﺮﻩ ﻭﻫﻮ ﻣﺎ ﻋﱪ ﻋﻨﻪ ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺑﺎﻟﺜﻤﺮﺍﺕ ،ﻭﻫﻲ ﻭﻓﺮﺓ ﺍﳋﲑ ﻭﺳﻌﺘﻪ ،ﻭﻫﻮ ﺍﺣﺪ ﻋﻨﺎﺻﺮ ﺍﻻﺳﺘﻘﺮﺍﺭ ،ﻭﺗﻄﻮﺭ ﺍﻻﺟﺘﻤﺎﻉ ﺍﻟﺒﺸﺮﻱ .ﻟﺪﻯ ﺟﺎﺀ ﺭﺩﻳﻒ ﺍﻷﻣﻦ ﰲ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ ﰲ ﺩﻋﻮﺗﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ: ) .....ﻭﺍﺭﺯﻕ ﺃﹶﻫﻠﹶﻪ ﻣِﻦ ﺍﻟﺜﱠﻤﺮﺍﺕِ (......ﺍﻟﺒﻘﺮﺓ ﺍﻵﻳﺔ ][ 126
ﺕ -ﺍﳌﻮﺍﺻﻼﺕ : ﻭﻣﻌﻨﺎﻫﺎ ﰲ ﴰﻮﻟﻴﺘﻬﺎ ﻫﻲ ﺍﻻﺣﺘﻜـﺎﻙ ﻭﺍﻟﺘﺒـﺎﺩﻝ ﻭﺍﻟﺘﻮﺍﺻـﻞ ﻭﺍﻟﺘﻔﺎﻋﻞ ﻣﻊ ﺍﻟﺘﺠﻤﻌﺎﺕ ﺍﳊﻀﺮﻳﺔ ﺍﻷﺧﺮﻯ .ﻓﺘﻨﺼﻬﺮ ﺍﻟﺜﻘﺎﻓﺎﺕ ،ﻭﺗﺘﺸﺎﺑﻚ ﺍﳌﺼﺎﱀ ﻭﺍﻵﻓﺎﻕ ،ﺣﻴﻨﻬﺎ ﺗﺘﺄﺳﺲ ﻋﻤﻠﻴﺔ ﺍﻟﺘﻮﺍﺻﻞ ﻭﺍﻻﺳﺘﻤﺮﺍﺭﻳﺔ ،ﻭﺗﻨﻤﻮ ﺑﺬﺭﺓ ﺍﻻﺧﺘﺮﺍﻉ ﻭﺍﻻﺑﺘﻜﺎﺭ ﻭﻫﻜﺬﺍ ...
- 17 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﻓﺎﻟﺘﺤﻀﺮ ﻋﻤﻠﻴﺔ ﻣﺮﻛﺒﺔ ﻭﻣﻌﻘﺪﺓ ﺗﻨﺼﻬﺮ ﻓﻴﻬـﺎ ﺇﺑﻌـﺎﺩ ﻭﺭﺅﻯ ﻭﺃﻓﻜﺎﺭ ﻋﺪﺓ ،ﻭﻻ ﳝﻜﻦ ﺍﻟﺒﺘﺔ ﺃﻥ ﻳﺘﻄﻮﺭ ﺍﳊﻀﺮ ﻣﻦ ﺍﻟﻌﺪﻡ ﺃﻭ ﰲ ﻣﻌﺰﻝ ﻋﻦ ﺟﻬﻮﺩ ﺍﻟﺒﺸﺮﻳﺔ ﲨﻌﺎﺀ .ﻟﺪﻯ ﺟﺎﺀﺕ ﺍﻟﻐﺎﻳﺔ ﺍﻻﲰﻰ ﰲ ﺍﻟﻌﻤﺮﺍﻥ ﻭﻋﻤﺎﺭﺓ ﺍﻷﺭﺽ ﻫﻲ ﺍﻟﺘﻌﺎﺭﻑ ﺑﲔ ﺍﻟﺸﻌﻮﺏ ﻭﺍﻟﻘﺒﺎﺋﻞ ﻭﺍﻷﻣﻢ .
ﻓﺠﺎﺀ ﰲ ﺩﻋﻮﺓ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ) ....ﻓﹶﺎﺟﻌﻞﹾ ﺃﹶﻓﹾﺌِﺪﺓﹰ ﻣﻦ ﺍﻟﻨﺎﺱِ ﺗﻬﻮِﻱ ﺇِﻟﹶﻴﻬِﻢ (...... ﺇﺑﺮﺍﻫﻴﻢ ﺍﻵﻳﺔ ][ 37 ﺃﻱ ﻳﺘﺠﻬﻮﻥ ﳓﻮﻫﻢ ﻟﻴﺘﻢ ﺍﻟﺘﺒﺎﺩﻝ ﻭﺍﻟﺘﻔﺎﻋﻞ ﻭﺗﺘﺸﺎﺑﻚ ﺣﺮﻛﻴـﺔ ﺍﺘﻤﻊ ﻣﻊ ﺧﺎﺻﻴﺔ ﺍﳌﻜﺎﻥ ﻟﺘﺸﻜﻞ ﻭﺟﻬﺎ ﻣﻦ ﺍﻟﻌﻤـﺎﺭﺓ ﻟﻔﺘـﺮﺓ ﺯﻣﻨﻴﺔ ﳏﺪﺩﺓ ﺑﺸﺮﻭﻁ ﻭﻣﻘﻮﻣﺎﺕ ﻭﺟﻮﺩﻫﺎ .
- 18 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
.٤ﺍﳌﺒﺪﺃ ﺍﻟﻌﺎﻡ ﻟﺘﻄﻮﺭ ﺍﻟﻌﻤﺮﺍﻥﻣﻦ ﺧﺼﺎﺋﺺ ﺍﻟﻌﻤﺮﺍﻥ ﺍﻟﱵ ﺩﻟﺖ ﻋﻠﻴﻬﺎ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ،ﻫﻲ ﺃﻥ ﺍﻟﻘﺮﻳﺔ ﺗﻌﺘﱪ ﻭﺣﺪﺓ ﺍﻟﺘﺮﻛﻴﺐ ،ﻭﺍﻟﺘﻨﻈﻴﻢ ﻟﻸﻣﻢ ﺍﻟﱵ ﺫﻛﺮﻫﺎ ﺍﳌﻮﱃ ﻋﺰ ﻭﺟﻞ ﰲ ﻛﺘﺎﺑﻪ . ﻓﻤﻦ ﺑﲔ ﺍﳌﺒﺎﺩﺉ ﺍﻟﻌﺎﻣﺔ ﺍﻟﱵ ﺍﺳﺘﻄﻌﻨﺎ ﺍﺳﺘﻨﺒﺎﻃﻬﺎ ﻭﺭﺩﺕ ﰲ ﺳﻮﺭﺓ ﺳﺒﺄ ﰲ ﻗﻮﻟﻪ ﺟﻞ ﻭﻋﻼ )ﻭﺟﻌﻠﹾﻨﺎ ﺑﻴﻨﻬﻢ ﻭﺑﻴﻦ ﺍﻟﹾﻘﹸﺮﻯ ﺍﻟﱠﺘِﻲ ﺑﺎﺭﻛﹾﻨﺎ ﻓِﻴﻬﺎ ﻗﹸﺮﻯ ﻇﹶﺎﻫِﺮﺓﹰ ﻭﻗﹶﺪﺭﻧﺎ ﻓِﻴﻬﺎ ﺍﻟﺴﻴﺮ ﺳِﲑﻭﺍ ﻓِﻴﻬﺎ ﻟﹶﻴﺎﻟِﻲ ﻭﺃﹶﻳﺎﻣﺎﹰ ﺁﻣِﻨِﲔ( ﺳﺒﺄ ﺍﻵﻳﺔ] [َ ١٨ ﻭﻳﺬﻫﺐ ﺍﻟﻄﱪﻱ ﰲ ﺗﻔﺴﲑﻩ ﳍﺎﺗﻪ ﺍﻵﻳﺔ ،ﺃﻥ ﺍﷲ ﺟﻌﻞ ﺍﻟﻘﺮﻯ ﻣﺘﻮﺿﻌﺔ ﺍﻟﻮﺍﺣـﺪﺓ ﺗﻠﻮﻯ ﺍﻷﺧﺮﻯ ﲝﻴﺚ ﺃﻥ ﺍﳌﺴﺎﻓﺮ ﻳﻨﺘﻘﻞ ﻣﻦ ﻗﺮﻳﺔ ﺇﱃ ﺃﺧﺮﻯ ﻭﻣﻦ ﻣﱰﻝ ﺇﱃ ﺁﺧـﺮ ﻓﻼ ﳜﺸﻰ ﺍﳉﻮﻉ ﻭﻻ ﺍﻟﻌﻄﺶ ﻭﻻ ﻷﻣﻦ. ﻭﻫﺬﺍ ﻣﺎ ﳚﻌﻠﻨﺎ ﻧﺴﺘﻨﺒﻂ ﺃﻥ ﻣﺒﺪﺃ ﺍﻹﺳـﻘﺎﻁ ﺍﻟﻌﻤـﺮﺍﱐ ﻫﻨـﺎ ﻛـﺎﻥ ﺍﻟﺘﻮﺍﺻـﻞ ) ( PROJECTION URBAINE CONTINUEﻓﺒﲔ ﺍﻟﻘﺮﻯ ﺍﻟﱵ ﺑﺎﺭﻙ ﺍﷲ ﻓﻴﻬﺎ ﺟﻌﻞ ﺑﻴﻨﻬﺎ ﻗﺮﻯ ﻇﺎﻫﺮﺓ . ﻭﻫﻜﺬﺍ ﻳﺘﻢ ﺍﻟﺘﻮﺍﺻﻞ ﺍﻟﺘﺴﻠﺴﻠﻲ ﺑﲔ ﺍﻟﻘﺮﻯ ﻓﺘﻨﺘﻈﻢ ﺍﳌﻮﺍﺻﻼﺕ ﻭﻳـﺘﻢ ﺍﻟﺘﻔﺎﻋـﻞ ﺑﻴﻨﻬﺎ ﻓﻴﻨﺘﻈﻢ ﺍﻟﻌﻤﺮﺍﻥ . ﻭﻣﻦ ﺍﳌﺒﺎﺩﺉ ﻛﺬﻟﻚ ،ﺍﻧﻪ ﺟﻌﻞ ﻤﻮﻋﺔ ﻣﻦ ﺍﻟﻘﺮﻯ ﻗﺮﻳﺔ ﻛﺒﲑﺓ ﺗﻠﺘﻘﻲ ﻓﻴﻬﺎ ﻛـﻞ ﳏﺎﻭﺭ ﺍﻟﻘﺮﻯ ﺍﻷﺧﺮﻯ ﻭﻧﻘﺼﺪ ﺑﺎﶈﺎﻭﺭ ﺍﳌﺒﺪﺃ ﺍﻟﻌﺎﻡ ﺍﳌﺸﻜﻞ ﻟﻠﺘﻮﺍﺻﻞ ﺑﲔ ﳎﻤﻮﻋﺔ ﺍﻟﻘﺮﻯ ﻓﻘﺪ ﻳﻜﻮﻥ ﲡﺎﺭﻱ ،ﺍﻣﲏ ،ﺭﻳﺎﺿﻲ ،ﺻﻨﺎﻋﻲ ﺇﱃ ﻏﲑ ﺫﻟﻚ . ﻭﻗﺪ ﺗﺘﻮﻓﺮ ﰲ ﻫﺬﺍ ﺍﳌﺒﺪﺃ ﳏﺎﻭﺭ ﻋﺪﺓ ﻣﻜﻤﻠﺔ ﻟﺒﻌﻀﻬﺎ ﺍﻟﺒﻌﺾ . - 19 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﻭﻗﺪ ﺃﻃﻠﻖ ﻋﻠﻰ ﺍﻟﻘﺮﻳﺔ ﺍﻟﻜﺒﲑﺓ ﺍﺳﻢ ﺃﻡ ﺍﻟﻘﺮﻯ ﻭﻫﻲ ﲟﺜﺎﺑﺔ ﺍﻟﻌﺎﺻـﻤﺔ ﰲ ﻭﻗﺘﻨـﺎ ﺍﳊﺎﺿﺮ . ﻓﺠﺎﺀ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ )ﻭﻫـﺬﹶﺍ ﻛِﺘﺎﺏ ﺃﹶﻧﺰﻟﹾﻨﺎﻩ ﻣﺒﺎﺭﻙ ﻣﺼﺪﻕ ﺍﻟﱠﺬِﻱ ﺑﻴﻦ ﻳﺪﻳﻪِ ﻭﻟِﺘﻨﺬِﺭ ﺃﹸﻡ ﺍﻟﹾﻘﹸﺮﻯ ﻭﻣﻦ ﺣﻮﻟﹶﻬﺎ ﻭﺍﻟﱠﺬِﻳﻦ ﻳﺆﻣِﻨﻮﻥﹶ ﺑِﺎﻵﺧِﺮﺓِ ﻳﺆﻣِﻨﻮﻥﹶ ﺑِﻪِ ﻭﻫﻢ ﻋﻠﹶﻰ ﺻﻼﹶﺗِﻬِﻢ ﻳﺤﺎﻓِﻈﹸﻮﻥﹶ( ﺍﻷﻧﻌﺎﻡ ﺍﻵﻳﺔ ][ 92 ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺳﻮﺭﺓ ﺍﻟﻘﺼﺺ ،ﻭﻫﻨﺎ ﺍﴰﻞ ﻭﺍﻋﻢ ﺍﻵﻳﺔ )٥٩ﻭﻣﺎ ﻛﹶﺎﻥﹶ ﺭﺑﻚ ﻣﻬِ ﻠﻚ ﺍﻟﹾﻘﹸﺮﻯ ﺣﺘﻰ ﻳﺒﻌﺚﹶ ﻓِﻲ ﺃﹸﻣﻬﺎ ﺭﺳﻮﻻﹰ ﻳﺘﻠﹸﻮ ﻋﻠﹶﻴﻬِﻢ ﺁﻳﺎﺗِﻨﺎ ﻭﻣﺎ ﻛﹸﻨﺎ ﻣﻬﻠِﻜِﻲ ﺍﻟﹾﻘﹸﺮﻯ ﺇِﻟﱠﺎ ﻭﺃﹶﻫﻠﹸﻬﺎ ﻇﹶﺎﻟِﻤﻮﻥﹶ ( ﺍﻟﻘﺼﺺ ﺍﻵﻳﺔ] [٥٩ ﻭﻛﺬﻟﻚ ﰲ ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ )ﻭﻛﹶﺬﹶﻟِﻚ ﺃﹶﻭﺣﻴﻨﺎ ﺇِﻟﹶﻴﻚ ﻗﹸﺮﺁﻧﺎﹰ ﻋﺮﺑِﻴﺎﹰ ﻟﱢﺘﻨﺬِﺭ ﺃﹸﻡ ﺍﻟﹾﻘﹸﺮﻯ ﻭﻣﻦ ﺣﻮﻟﹶﻬﺎ ﻭﺗﻨﺬِﺭ ﻳﻮﻡ ﺍﻟﹾﺠﻤﻊِ ﻟﹶﺎ ﺭﻳﺐ ﻓِﻴﻪِ ﻓﹶﺮِﻳﻖ ﻓِﻲ ﺍﻟﹾﺠﻨﺔِ ﻭﻓﹶﺮِﻳﻖ ﻓِﻲ ﺍﻟﺴﻌِﲑِ( ﺍﻟﺸﻮﺭﻯ ﺍﻵﻳﺔ] [٧
- 20 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﺍﻟﺸﻜل ﺭﻗﻡ (٠١) :ﻤﺒﺩﺃ ﺍﻟﺘﻭﺍﺼل ﺍﻟﻌﻤﺭﺍﻨﻲ
-ﻗﺭﻯ ﻅﺎﻫﺭﺓ
-ﻗﺭﻯ ﻤﺒﺎﺭﻜﺔ
- 21 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
.٥ﺍﻟﺘﺼﻨﻴﻒ ﺍﻟﻘﺮﺁﱐ ﻟﻠﺘﺠﻤﻌﺎﺕ ﺍﳊﻀﺮﻳﺔﻓﻌﻠﻰ ﻏﺮﺍﺭ ﺍﻟﺘﺼﻨﻴﻔﺎﺕ ﺍﻟﻌﺪﻳﺪﺓ ﺍﳌﻮﺿﻮﻋﺔ ﻣﻦ ﻃﺮﻑ ﺃﻫﻞ ﺍﻻﺧﺘﺼﺎﺹ ،ﳏﺎﻭﻟﺔ ﻣﻨﻬﻢ ﻟﻔﻬﻢ ﻇﺎﻫﺮﺓ ﺍﻟﻌﻤﺮﺍﻥ .ﻓﺎﻧﺎ ﳒﺪ ﻣﻨﻬﻢ ﻣﻦ ﻳﺼﻨﻒ ﺍﳌﺪﻥ ﲝﺴﺐ ﺩﻭﺭﻫﺎ ﻭﺗﺄﺛﲑﻫﺎ ﻋﻠﻰ ﺍﳌﺪﻥ ﺍﻷﺧﺮﻯ ﺇﱃ ﻣﺪﻥ ) ، ( GENERATRICESﻭ ﺃﺧﺮﻯ ). (PARASITIQUES ﻛﻤﺎ ﻳﺬﻫﺐ ﺁﺧﺮﻭﻥ ﺇﱃ ﺑﻨﺎﺀ ﺗﺼﻨﻴﻔﻬﻢ ﻋﻠﻰ ﺃﺳﺎﺱ ﺛﻘﺎﰲ ،ﻓﻴﺴﻤﻲ ﻣﺪﻥ ) (HETEROGENIQUESﻭﺃﺧﺮﻯ )(HORTHOGENIQUES ﻛﻤﺎ ﺃﻥ ﻫﻨﺎﻙ ﻣﻦ ﻳﻌﺘﻤﺪ ﰲ ﺗﺼﻨﻴﻔﻪ ﻋﻠﻰ ﺍﳉﺎﻧﺐ ﺍﻻﻗﺘﺼﺎﺩﻱ ﻓﻴﻀﻊ ﻣﺪﻥ ﰲ ﺧﺎﻧﺔ ﺍﳌﺪﻥ ) (PREINDSTRIELLESﻭﺃﺧﺮﻯ ) (INDISTRIELLESﻭﻛﺬﻟﻚ ).(METROPOLITAINES ﻟﻜﻦ ﺗﺒﻘﻰ ﻛﻞ ﻫﺎﺗﻪ ﺍﻟﺘﺼﻨﻴﻔﺎﺕ ﻭﻏﲑﻫﺎ ﻧﺎﻗﺼﺔ ﻭﻋﺎﺟﺰﺓ ﺃﻣﺎﻡ ﺣﺼـﺮ ﻭﺗﺼـﻨﻴﻒ ﻇﺎﻫﺮﺓ ﺍﻟﻌﻤﺮﺍﻥ ﲝﺴﺐ ﺍﺧﺘﻼﻓﻬﺎ ﻣﻦ ﻣﻜﺎﻥ ﺇﱃ ﺁﺧﺮ ﻭﻣﻦ ﻣﻨﻄﻘـﺔ ﺃﻭ ﺇﻗﻠـﻴﻢ ﺇﱃ ﻏﲑﻩ . ﻏﲑ ﺃﻧﻨﺎ ﻧﻠﻤﺲ ﰲ ﻇﻼﻝ ﺁﻱ ﺍﻟﻘﺮﺁﻥ ﺗﺼﻨﻴﻔﺎ ﺣﻜﻴﻤﺎ ﻫﻮ : ﺃ -ﺍﻟﻘﺮﻯ ﺍﳌﺒﺎﺭﻛﺔ ﺏ -ﺍﻟﻘﺮﻯ ﺍﻟﻈﺎﻫﺮﺓ ﺕ -ﺃﻡ ﺍﻟﻘﺮﻯ
- 22 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﻣﺼﺪﺍﻗﺎ ﻟﻘﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ )ﻭﺟﻌﻠﹾﻨﺎ ﺑﻴﻨﻬﻢ ﻭﺑﻴﻦ ﺍﻟﹾﻘﹸﺮﻯ ﺍﻟﱠﺘِﻲ ﺑﺎﺭﻛﹾﻨﺎ ﻓِﻴﻬﺎ ﻗﹸﺮﻯ ﻇﹶﺎﻫِﺮﺓﹰ ﻭﻗﹶﺪﺭﻧﺎ ﻓِﻴﻬﺎ ﺍﻟﺴﻴﺮ ﺳِﲑﻭﺍ ﻓِﻴﻬﺎ ﻟﹶﻴﺎﻟِﻲ ﻭﺃﹶﻳﺎﻣﺎﹰ ﺁﻣِﻨِﲔ ( ﺳﺒﺄ ﺍﻵﻳﺔ] [َ ١٨
ﻭﻛﺬﻟﻚ ﻗﻮﻟﻪ ﰲ ﺳﻮﺭﺓ ﺍﻟﺸﻮﺭﻯ ﺍﻵﻳﺔ ﺭﻗﻢ) :٧ﻭﻛﹶﺬﹶﻟِﻚ ﺃﹶﻭﺣﻴﻨﺎ ﺇِﻟﹶﻴـﻚ ﻗﹸﺮﺁﻧـﺎﹰ ﻋﺮﺑِﻴﺎﹰ ﻟﱢﺘﻨﺬِﺭ ﺃﹸﻡ ﺍﻟﹾﻘﹸﺮﻯ ﻭﻣﻦ ﺣﻮﻟﹶﻬﺎ ﻭﺗﻨﺬِﺭ ﻳﻮﻡ ﺍﻟﹾﺠﻤﻊِ ﻟﹶﺎ ﺭﻳﺐ ﻓِﻴﻪِ ﻓﹶﺮِﻳﻖ ﻓِﻲ ﺍﻟﹾﺠﻨﺔِ ﻭﻓﹶﺮِﻳﻖ ﻓِﻲ ﺍﻟﺴﻌِﲑ ِ (.
ﻓﺎﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻗﺴﻢ ﺍﻟﻘﺮﻯ ﺇﱃ ﻗﺴﻤﲔ :ﻗﺮﻯ ﻣﺒﺎﺭﻛﺔ ،ﺟﻌﻞ ﺑﻴﻨـﻬﺎ ﻗـﺮﻯ ﻇﺎﻫﺮﺓ ،ﻭﻛﻼﳘﺎ ﳍﺎ ﺩﻭﺭ ﺗﻜﺎﻣﻠﻲ ﰲ ﺗﻮﻓﲑ ﺍﳌﻮﺍﺻﻼﺕ ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ ،ﻭﲢﻘﻴﻖ ﺍﻷﻣﻦ ﲟﺎ ﻳﻀﻤﻦ ﺗﻮﺍﺻﻞ ﺍﻟﺘﻔﺎﻋﻞ ﺍﳊﺮﻛﻲ ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ ،ﺑﻐﻴﺔ ﺗﻄﻮﻳﺮ ﺍﻟﻌﻤـﺮﺍﻥ ﻭﲢﻘﻴـﻖ ﺍﻻﺳﺘﻘﺮﺍﺭ . ﺇﺫﻥ ﺍﻟﻘﺮﻯ ﺍﳌﺒﺎﺭﻛﺔ ﻫﻲ ﺍﻟﻘﺮﻯ ﺍﻵﻣﻨﺔ ﺍﳌﻄﻤﺌﻨﺔ ﺍﳊﺎﺻﻠﺔ ﻋﻠﻰ ﺃﺳـﺒﺎﺏ ﺍﻟﻌـﻴﺶ ﻭﺍﻟﺮﺧﺎﺀ . ﻭﺃﻣﺎ ﺍﻟﻘﺮﻯ ﺍﻟﻈﺎﻫﺮﺓ ﻓﻬﻲ ﺍﻟﻘﺮﻯ ﺍﳌﺘﻮﺿﻌﺔ ﺍﻟﻮﺍﺣﺪﺓ ﺗﻠﻮﻯ ﺍﻷﺧﺮﻯ ﺃﻱ ﺍﳌﺘﺼـﻠﺔ ﲝﻴﺚ ﺗﻀﻤﻦ ﻃﺮﻕ ﺍﻻﺗﺼﺎﻝ ﻭﺍﻷﻣﻦ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺍﻟﻘﺮﻯ ﺍﳌﺒﺎﺭﻛﺔ ،ﻓﻬﻲ ﲟﺜﺎﺑﺔ ﳘﺰﺓ ﺍﻟﻮﺻﻞ . ﻭﺍﳊﻘﻴﻘﺔ ﺃﻥ ﻫﺬﺍ ﺍﻟﺘﺼﻨﻴﻒ ﻳﻌﺘﱪ ﻛﺎﻣﻼ ﺷﺎﻣﻼ ،ﺑﺈﻣﻜﺎﻧﻪ ﺃﻥ ﳛﺘﻮﻱ ﺃﻭ ﻳﻨﻀـﻮﻱ ﲢﺖ ﻣﻀﻤﺎﺭﻩ ﺃﻱ ﺗﺼﻨﻴﻒ ﺁﺧﺮ ﻣﻬﻤﺎ ﻛﺎﻥ ﻧﻮﻋﻪ ﺃﻭ ﻣﻴﺰﺗﻪ . - 23 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﻓﺎﻟﺘﺼﻨﻴﻒ ﻫﻨﺎ ﺟﺎﺀ ﻣﻌﱪﺍ ﻋﻦ ﻣﺎﻫﻴﺔ ﺍﳌﺼﻨﻒ ﻣﻦ ﺣﻴﺚ ﺃﺩﺍﺋﻪ ﺍﻟﻌﻤﺮﺍﱐ ﻭﲡﺴـﻴﺪﻩ ﳌﺒﺎﺩﺉ ﺍﻟﻌﻤﺮﺍﻥ ﺍﻟﻌﺎﻣﺔ . ﺃﻣﺎ ﺗﺼﻨﻴﻒ ﺍﻟﻘﺮﻳﺔ ﺑﺄﻡ ﺍﻟﻘﺮﻯ ،ﻓﻬﻮ ﺗﺒﻴﺎﻥ ﻷﻧﻮﺍﻉ ﺍﻟﺘﺠﻤﻌﺎﺕ ﺍﳊﻀﺮﻳﺔ ﻣﻦ ﺣﻴﺚ ﺍﻟﺪﻭﺭ ﻭﺍﳊﺠﻢ ﻭ ﺍﻟﺘﺄﺛﲑ . ﻭﳍﺬﺍ ﳒﺪ ﰲ ﺗﻘﺪﻳﺮ ﺍﳌﻮﱃ ﻋﺰ ﻭﺟﻞ ﺃﻥ ﺇﻧﺰﺍﻝ ﺍﻟﻜﺘﺎﺏ ﺃﻭ ﺍﻹﻧﺬﺍﺭ ،ﺃﻭ ﺇﺭﺳـﺎﻝ ﺍﻟﺮﺳﻞ ﻛﻤﺎ ﻭﺭﺩ ﰲ ﺍﻵﻳﺎﺕ ﺍﻟﺴﺎﻟﻔﺔ ﺍﻟﺬﻛﺮ )ﺍﻷﻧﻌﺎﻡ ،ﺍﻟﻘﺼﺺ ،ﺍﻟﺸـﻮﺭﻯ ( ﺇﱃ ﺃﻡ ﺍﻟﻘﺮﻯ ﻳﻜﻮﻥ ﺃﻓﻀﻞ ﻭﺍﴰﻞ ﳌﺎ ﳍﺎ ﻣﻦ ﺗﺄﺛﲑ ﻋﻠﻰ ﳎﻤﻮﻉ ﺍﻟﻘﺮﻯ ﺍﻷﺧﺮﻯ . ﻭﻟﻮ ﺃﻥ ﺍﻷﻣﺮ ﰎ ﰲ ﻗﺮﻳﺔ ﻏﲑﻫﺎ ﻟﻜﺎﻧﺖ ﺍﻟﻌﻤﻠﻴﺔ ﳏـﺪﻭﺩﺓ ﰲ ﺭﻗﻌـﺔ ﻣﻌﻴﻨـﺔ ﺩﻭﻥ ﻏﲑﻫﺎ ،ﻓﻤﺜﻞ ﺫﻟﻚ ﻛﻤﺜﻞ ﺍﻟﻌﻮﺍﺻﻢ ﺣﺎﻟﻴﺎ ﺇﺫ ﺗﺸﻜﻞ ﻣﺮﺍﻛﺰ ﺍﻟﻘـﺮﺍﺭ ﺍﻟﺴﻴﺎﺳـﻲ ﻭﺍﻟﺜﻘﺎﰲ ﻭﺍﻹﻋﻼﻣﻲ ﻭﻏﲑﻫﺎ .
- 24 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﺍﻟﺸﻜل ﺭﻗﻡ (٠١) :ﻤﺒﺩﺃ ﺍﻟﺘﺭﻜﻴﺏ ﺍﻟﻌﻤﺭﺍﻨﻲ ﻤﺤﻭﺭ ﺘﺠﺎﺭﻱ ﻤﺤﻭﺭ ﺜﻘﺎﻓﻲ
ﻤﺤﻭﺭ ﺯﺭﺍﻋﻲ ﻤﺤﻭﺭ ﺼﻨﺎﻋﻲ
- 25 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
.٦ -ﻣﻌﺎﻳﲑ ﺍﻟﺘﺤﻀﺮ ﺍﻟﺒﺸﺮﻱ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ
ﻳﺼﻒ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ﺃﻫﻞ ﺍﻟﻘﺮﻳﺔ ﺑﺎﻷﻋﺮﺍﺏ ،ﻭﺃﻢ ﺃﺻﺤﺎﺏ ﺍﻟﺮﻳﻒ ﻏـﻼﻅ ﺍﻟﻄﺒﺎﻉ ،ﻭﺇﻢ ﻟﻴﺴﻮﺍ ﺃﺻﺤﺎﺏ ﺣﻀﺎﺭﺓ ﺇﱃ ﺁﺧﺮﻩ ﻣﻦ ﺍﻟﺼـﻔﺎﺕ ،ﻣﺴـﺘﺪﻟﲔ
ﺑﺎﻵﻳﺔ ﺍﳌﺬﻛﻮﺭﺓ ﰲ ﺳﻮﺭﺓ ﻳﺲ ﰲ ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ )ﺇِﺫﹾ ﺃﹶﺭﺳﻠﹾﻨﺎ ﺇِﻟﹶـﻴﻬِﻢ ﺍﺛﹾﻨـﻴﻦِ
ﻓﹶﻜﹶﺬﱠﺑﻮﻫﻤﺎ ﻓﹶﻌﺰﺯﻧﺎ ﺑِﺜﹶﺎﻟِﺚٍ ﻓﹶﻘﹶﺎﻟﹸﻮﺍ ﺇِﻧﺎ ﺇِﻟﹶﻴﻜﹸﻢ ﻣﺮﺳﻠﹸﻮﻥﹶ( ﻳﺲ ﺍﻵﻳﺔ] [١٤
ﻓﻔﻲ ﺯﻋﻤﻬﻢ ﺃﻥ ﺍﷲ ﺑﻌﺚ ﺬﺍ ﺍﻟﻘﺪﺭ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ﻻﻥ ﺃﻫﻞ ﺍﻟﻘـﺮﻯ ﺫﻭﻭ ﻃﺒـﺎﻉ ﻣﺘﻌﻨﺘﺔ ﺟﺎﺣﺪﺓ ﻛﺎﻓﺮﺓ ،ﰲ ﺣﲔ ﻳﺬﻛﺮﻭﻥ ﺃﻥ ﺍﻟﺮﺟﻞ ﰲ ﻧﻔﺲ ﺍﻟﺴﻮﺭﺓ ﺍﻟﺬﻱ ﺟـﺎﺀ ﻣﻦ ﺃﻗﺼﻰ ﺍﳌﺪﻳﻨﺔ ﻛﺎﻥ ﻣﺘﺤﻀﺮﺍ ﻣﺪﺭﻙ ﻟﻠﺤﻘﻴﻘﺔ ﻃﻴﻊ ﺍﻟﻨﻔﺲ ﻭﺍﻟﺴﺮﻳﺮﺓ ﺇﱃ ﺁﺧﺮﻩ ﻣﻦ ﺍﻟﺼﻔﺎﺕ ﺍﳌﺴﺘﻠﻄﻔﺔ . ﻭﺍﳌﺘﺘﺒﻊ ﳍﺬﺍ ﺍﻟﻄﺮﺡ ﻳﻌﺘﻘﺪ ﺃﻥ ﺍﳌﺪﻳﻨﺔ ﻣﻜﺎﻥ ﻟﻠﺘﺤﻀﺮ ﻭﺍﻟﺘﻤﺪﻥ ﻭﺍﻥ ﺍﻟﻘﺮﻳﺔ ﻫـﻲ ﺍﻟﺒﺪﻭ ﻭﺍﻟﺘﺨﻠﻒ ،ﻭﺳﻮﺀ ﺍﻟﻄﺒﺎﻉ .ﻏﲑ ﺃﻥ ﺍﳊﻘﻴﻘﺔ ﳐﺎﻟﻔﺔ ﻟﺬﻟﻚ ﲤﺎﻣﺎ . ﻓﺎﻟﻘﺮﻳﺔ ﻫﻲ ﻋﺒﺎﺭﺓ ﻋﻦ ﻣﺪﻳﻨﺔ ﻛﺒﲑﺓ ،ﻭﻫﻲ ﺗﻌﺪ ﺟﺰﺀ ﻣﻦ ﺍﻟﻘﺮﻳﺔ ﻓﻘﺪ ﺗﻜﻮﻥ ﻗﻠﻌـﺔ ﻛﺒﲑﺓ ﺃﻭ ﻧﻮﺍﺓ ﺗﺘﻜﻮﻥ ﺑﺎﺗﺴﺎﻋﻬﺎ ﺍﻟﻘﺮﻳﺔ ،ﻭﺍﺳﻢ ﺍﳌﺪﻳﻨﺔ ﻫﻮ ﻣﺎﻳﺮﺍﺩﻓﻬﺎ ﺑﺎﻟﻔﺮﻧﺴـﻴﺔ
- 26 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
) (LA CITEﺑﻴﻨﻤﺎ ﺍﺳﻢ ﺍﳌﺪﻳﻨﺔ ﰲ ﺣﺎﺿﺮﻧﺎ ﻫﻮ ﻣﺎ ﻳﺮﺍﺩﻓﻪ ﺑﺎﻟﻘﺮﻳﺔ ﻛﻤﺎ ﺳـﻨﺒﲔ ﺫﻟﻚ ﻻﺣﻘﺎ . ﻓﺎﺳﻢ ﺍﳌﺪﻳﻨﺔ ﰲ ﻋﺼﺮﻧﺎ ﺍﳊﺎﱄ ﻳﻄﻠﻖ ﻋﻠﻰ ﺍﻟﺘﺠﻤﻌﺎﺕ ﺍﻟﺒﺸﺮﻳﺔ ﻭﻓـﻖ ﺧﺼـﺎﺋﺺ ﻭﻣﻌﺎﻳﲑ ﲣﺺ ﻛﻞ ﺑﻠﺪ ،ﻭﻛﻞ ﺇﻗﻠﻴﻢ ،ﻓﻤﻨﻬﺎ ﻣﺎ ﺗﻌﺘﻤﺪ ﻋﻠـﻰ ﻋـﺪﺩ ﺍﻟﺴـﻜﺎﻥ ﻛﻔﺮﻧﺴﺎ ﻣﺜﻼ ﻟﻜﻞ ٢٠٠٠ﺳﺎﻛﻦ ،ﻭﺍﻟﺪﺍﳕﺎﺭﻙ ﻟﻜﻞ ٢٠٠ﺳﺎﻛﻨﺎ ،ﺑﻴﻨﻤﺎ ﺍﻟﻴﺎﺑﺎﻥ ﻟﻜﻞ ٥٠,٠٠٠ﺳﺎﻛﻦ ،ﻭﻫﻨﺎﻙ ﻣﻦ ﺍﻟﺪﻭﻝ ﺍﻟﱵ ﺗﻀﻴﻒ ﻣﻌﺎﻳﲑ ﺃﺧﺮﻯ ﻛﺎﳌﻌﻴـﺎﺭ ﺍﻻﻗﺘﺼﺎﺩﻱ ﺃﻭ ﺍﳌﻌﻴﺎﺭ ﺍﳊﻀﺮﻱ .
ﻏﲑ ﺃﻧﻨﺎ ﻧﺮﻯ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺗﻮﺟﺪ ﻗﺮﻳﺔ ﻭﺍﺣﺪﺓ ﺍﻧﻌﻢ ﺍﷲ ﻋﻠﻴﻬﺎ ،ﻭﻫﻲ ﻗﺮﻳﺔ ﻳﻮﻧﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻭﻫﻲ ﻛﻤﺎ ﻭﺭﺩ ﰲ ﺳﻮﺭﺓ ﺍﻟﺼﺎﻓﺎﺕ ﺗﺰﻳﺪ ﻋﻦ ١٠٠,٠٠٠
ﺳﺎﻛﻦ ﻓﻘﺎﻝ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ) :ﻭﺃﹶﺭﺳﻠﹾﻨﺎﻩ ﺇِﻟﹶﻰ ﻣِﺌﹶﺔِ ﺃﹶﻟﹾﻒٍ ﺃﹶﻭ ﻳﺰِﻳﺪﻭﻥﹶ( ﺍﻟﺼﺎﻓﺎﺕ ﺍﻵﻳﺔ ][١٤٧ ﻭﺍﺳﺘﻨﺎﺩﺍ ﳌﺎ ﺫﻛﺮ ﰲ ﺍﻟﻘﺮﺁﻥ ﻓﺎﻧﻪ ﳝﻜﻦ ﺇﳚـﺎﺩ ﺃﺳـﺒﺎﺏ ﺍﻟﺮﺧـﺎﺀ ،ﻭﺍﳌﺘﻌـﺔ ، ﻭﺍﻻﺯﺩﻫﺎﺭ ﺿﻤﻦ ﻫﺬﺍ ﺍﻟﻌﺪﺩ ﺍﻟﺴﻜﺎﱐ ﻛﻤﺎ ﺛﺒﺖ ﻟﻴﻮﻧﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ . ﻟﺪﻯ ﻓﺎﱐ ﺍﻋﺘﻘﺪ ﺍﻧﻪ ﳝﻜﻦ ﺍﻋﺘﻤﺎﺩ ﻫﺬﺍ ﺍﻟﺮﻗﻢ ﻛﻤﻌﻴﺎﺭ ﻟﺘﺤﺪﻳﺪ ﺍﻟﺘﺠﻤﻌﺎﺕ ﺍﻟﺒﺸﺮﻳﺔ ﻛﻘﺮﻯ ﺃﻭ ﻣﺪﻥ ﲝﺴﺐ ﺍﳌﺼﻄﻠﺢ ﺍﳊﺪﻳﺚ ﻟﻠﻤﺪﻳﻨﺔ .
- 27 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﻓﻘﺪ ﻭﺭﺩ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﻗﻮﻟﻪ ﺗﺄﻛﻴﺪﺍ ﳌﺎ ﺗﻘﺪﻡ )ﻓﹶﻠﹶﻮﻻﹶ ﻛﹶﺎﻧﺖ ﻗﹶﺮﻳﺔﹲ ﺁﻣﻨﺖ ﻓﹶﻨﻔﹶﻌﻬﺎ ﺇِﳝﺎﻧﻬﺎ ﺇِﻻﱠ ﻗﹶﻮﻡ ﻳﻮﻧﺲ ﻟﹶﻤﺎ ﺁﻣﻨﻮﺍﹾ ﻛﹶﺸﻔﹾﻨﺎ ﻋﻨﻬﻢ ﻋﺬﹶﺍﺏ ﺍﳋِﺰﻱِ ﻓِﻲ ﺍﻟﹾﺤﻴﺎﺓﹶ ﺍﻟﺪﻧﻴﺎ ﻭﻣﺘﻌﻨﺎﻫﻢ ﺇِﻟﹶﻰ ﺣِﲔٍ( ﻳﻮﻧﺲ ﺍﻵﻳﺔ] [٩٨
ﻭﻳﻌﺘﱪ ﺍﻟﻌﺪﺩ ﺍﻟﺴﻜﺎﱐ ﻣﺌﺔ ﺃﻟﻒ ) (١٠٠,٠٠٠ﺭﻗﻤﺎ ﻣﺮﺟﻌﻴﺎ ﻳﻌﺘﻤﺪ ﻋﻠﻴﻪ ﺍﻟﻌﻤﺮﺍﻧﻴﲔ ﰲ ﺇﺟﺮﺍﺀ ﺩﺭﺍﺳﺎﺕ ﻣﻘﺎﺭﻧﺔ ﻟﺼﲑﻭﺭﺓ ﻇﺎﻫﺮﺓ ﺍﻟﻌﻤﺮﺍﻥ ﰲ ﺍﻟﻌﺎﱂ ﺍﳌﻌﺎﺻﺮ ﻧﺬﻛﺮ ﻣﻨﻬﻢ ) (GERALD BREESEﰲ ﻛﺘﺎﺑــﻪ ET ) :
URBANISTION
(TRADITIONﺣﻴﺚ ﻳﻘﻮﻝ ) :ﺍﻻﻫﺘﻤﺎﻡ ﻛﺎﻥ ﺩﺍﺋﻤﺎ ﻣﻮﺟﻪ ﺇﱃ ﺍﻟﺘﺠﻤﻌـﺎﺕ ﺍﻟﺒﺸﺮﻳﺔ ﺍﻟﱵ ﺗﺘﻀﻤﻦ ١٠٠,٠٠٠ﺳﺎﻛﻦ .ﻓﺒﺎﻹﺿﺎﻓﺔ ﺇﱃ ﻫﺬﺍ ﺍﻟﺘﻮﺟﻪ ﻓﻬﻲ ﺗﺸﻜﻞ ﻣﺆﺷﺮﺍﺕ ﺧﺎﺻﺔ ﺗﻌﺘﱪ ﺫﺍﺕ ﺩﺭﺟﺔ ﺣﻘﻴﻘﻴﺔ ﻟﻠﻌﻤﺮﺍﻥ (.
ﺯﻳﺎﺩﺓ ﺇﱃ ﻫﺬﺍ ﺍﳌﻌﻴﺎﺭ ﺍﻟﻌﺪﺩﻱ ﻟﻠﺘﺠﻤﻌﺎﺕ ﺍﻟﺒﺸﺮﻳﺔ ﳒـﺪ ﺃﻥ ﺍﳌﻌﻴـﺎﺭ ﺍﳊﻀـﺮﻱ ﻳﻜﺘﺴﻲ ﺃﳘﻴﺔ ﺑﺎﻟﻐﺔ ،ﻓﻜﺜﲑ ﻣﺎ ﺃﻗﺮﻥ ﺍﺳﻢ ﺍﻟﻘﺮﻳﺔ ﰲ ﺍﻟﻘـﺮﺁﻥ ﺍﻟﻜـﺮﱘ ﲟﻌﺎﳌﻬـﺎ ﺍﳊﻀﺮﻳﺔ ،ﻭﻫﻮ ﺍﻷﺛﺮ ﺍﻟﺪﺍﻝ ﻋﻠﻰ ﻭﺟﻮﺩﻫﺎ ،ﻭﺩﺭﺟﺔ ﲢﻀﺮﻫﺎ ﻭﻛﻤﺜـﺎﻝ ﻋﻠـﻰ ﺫﻟﻚ ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ )ﻓﹶ ﹶﻜﺄﹶﻳﻦ ﻣﻦ ﻗﹶﺮﻳﺔٍ ﺃﹶﻫﻠﹶﻜﹾﻨﺎﻫﺎ ﻭﻫِﻲ ﻇﹶﺎﻟِﻤﺔﹲ ﻓﹶﻬِﻲ ﺧﺎﻭِﻳـﺔﹲ ﻋﻠﹶـﻰ ﻋﺮﻭﺷِﻬﺎ ﻭﺑِﺌﹾﺮٍ ﻣﻌﻄﱠﻠﹶﺔٍ ﻭﻗﹶﺼﺮٍ ﻣﺸِﻴﺪٍ ﺍﳊﺞ ﺍﻵﻳﺔ] . [٤٥
- 28 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﺏ .ﺇﺷﻜﺎﻟﻴﺔ ﺍﻟﻘـﺮﻳـﺔ ﻭﺍﻟـﻤـﺪﻳﻨﺔ.١ﺍﻵﻳـﺎﺕ ﺍﻟـﻮﺍﺭﺩﺓ ﰲ ﺍﻟﻘـﺮﺁﻥ
ﺍ -ﺍﳌـــﺪﻳـﻨـﺔ ﻗﹶﺎﻝﹶ ﻓِﺮﻋﻮﻥﹸ ﺁﻣﻨﺘﻢ ﺑِﻪِ ﻗﹶﺒﻞﹶ ﺃﹶﻥ ﺁﺫﹶﻥﹶ ﻟﹶﻜﹸﻢ ﺇِﻥﱠ ﻫـﺬﹶﺍ ﻟﹶﻤﻜﹾﺮ ﻣﻜﹶﺮﺗﻤﻮﻩ ﻓِﻲ ﺍﻟﹾﻤﺪِﻳﻨﺔِ ﻟِﺘﺨﺮِﺟﻮﺍﹾ ﻣِﻨﻬﺎ ﺃﹶﻫﻠﹶﻬﺎ ﻓﹶﺴﻮﻑ ﺗﻌﻠﹶﻤﻮﻥﹶ ] ﺍﻷﻋﺮﺍﻑ ﺍﻵﻳﺔ [١٢٣ ﻭﻣِﻤﻦ ﺣﻮﻟﹶﻜﹸﻢ ﻣﻦ ﺍﻷَﻋﺮﺍﺏِ ﻣﻨﺎﻓِﻘﹸﻮﻥﹶ ﻭﻣِﻦ ﺃﹶﻫﻞِ ﺍﻟﹾﻤﺪِﻳﻨﺔِ ﻣﺮﺩﻭﺍﹾ ﻋﻠﹶﻰ ﺍﻟﻨﻔﹶﺎﻕِ ﻻﹶ ﺗﻌﻠﹶﻤﻬﻢ ﻧﺤﻦ ﻧﻌﻠﹶﻤﻬﻢ ﺳﻨﻌﺬﱢﺑﻬﻢ ﻣﺮﺗﻴﻦِ ﺛﹸﻢ ﻳﺮﺩﻭﻥﹶ ﺇِﻟﹶﻰ ﻋﺬﹶﺍﺏٍ ﻋﻈِﻴﻢٍ ] ﺍﻟﺘﻮﺑﺔ ﺍﻵﻳﺔ [١٠١ ﻣﺎ ﻛﹶﺎﻥﹶ ِﻟﺄﹶﻫﻞِ ﺍﻟﹾﻤﺪِﻳﻨﺔِ ﻭﻣﻦ ﺣﻮﻟﹶﻬﻢ ﻣﻦ ﺍﻷَﻋﺮﺍﺏِ ﺃﹶﻥ ﻳﺘﺨﻠﱠﻔﹸﻮﺍﹾ ﻋﻦ ﺭﺳﻮﻝِ ﺍﻟﻠﹼﻪِ ﻭﻻﹶ ﻳﺮﻏﹶﺒﻮﺍﹾ ِﺑﺄﹶﻧﻔﹸﺴِﻬِﻢ ﻋﻦ ﻧﻔﹾﺴِﻪِ ﺫﹶﻟِﻚِ ﺑﺄﹶﻧﻬﻢ ﻻﹶ ﻳﺼِﻴﺒﻬﻢ ﻇﹶ ﻤﺄﹲ ﻭﻻﹶ ﻧﺼﺐ ﻭﻻﹶ ﻣﺨﻤﺼﺔﹲ ﻓِﻲ ﺳﺒِﻴﻞِ ﺍﻟﻠﹼﻪِ ﻭﻻﹶ ﻳﻄﹶﺆﻭﻥﹶ ﻣﻮﻃِﺌﺎﹰ ﻳﻐِﻴﻆﹸ ﺍﻟﹾﻜﹸﻔﱠﺎﺭ ﻭﻻﹶ ﻳﻨﺎﻟﹸﻮﻥﹶ ﻣِﻦ ﻋﺪﻭ ﻧﻴﻼﹰ ﺇِﻻﱠ ﻛﹸﺘِﺐ ﻟﹶﻬﻢ ﺑِﻪِ ﻋﻤﻞﹲ ﺻﺎﻟِﺢ ﺇِﻥﱠ ﺍﻟﻠﹼﻪ ﻻﹶ ﻳﻀِﻴﻊ ﺃﹶﺟﺮ ﺍﻟﹾﻤﺤﺴِﻨِﲔ] ﺍﻟﺘﻮﺑﺔ ﺍﻵﻳﺔ [١٢٠
- 29 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﻭ ﻗﹶﺎﻝﹶ ﻧِﺴﻮﺓﹲ ﻓِﻲ ﺍﻟﹾﻤﺪِﻳﻨﺔِ ﺍﻣﺮﺃﹶﺓﹸ ﺍﻟﹾﻌﺰِﻳﺰِ ﺗﺮﺍﻭِﺩ ﻓﹶﺘﺎﻫﺎ ﻋﻦ ﻧﻔﹾﺴِﻪِ ﻗﹶﺪ ﺷﻐﻔﹶﻬﺎ ﺣﺒﺎﹰ ﺇِﻧﺎ ﻟﹶﻨﺮﺍﻫﺎ ﻓِﻲ ﺿﻼﹶﻝٍ ﻣﺒِﲔٍ ] ﻳﻮﺳﻒ ﺍﻵﻳﺔ [٣٠ ﻭﺟﺎﺀ ﺃﹶﻫﻞﹸ ﺍﻟﹾﻤﺪِﻳﻨﺔِ ﻳﺴﺘﺒﺸِﺮﻭﻥﹶ ] ﺍﳊﺠﺮ ﺍﻵﻳﺔ [٦٧ ﻭﻛﹶﺬﹶﻟِﻚ ﺑﻌﺜﹾﻨﺎﻫﻢ ﻟِﻴﺘﺴﺎﺀﻟﹸﻮﺍ ﺑﻴﻨﻬﻢ ﻗﹶﺎﻝﹶ ﻗﹶﺎﺋِﻞﹲ ﻣﻨﻬﻢ ﻛﹶﻢ ﻟﹶﺒِﺜﹾﺘﻢ ﻗﹶﺎﻟﹸﻮﺍ ﻟﹶﺒِﺜﹾﻨﺎ ﻳﻮﻣﺎﹰ ﺃﹶﻭ ﺑﻌﺾ ﻳﻮﻡٍ ﻗﹶﺎﻟﹸﻮﺍ ﺭﺑﻜﹸﻢ ﺃﹶﻋﻠﹶﻢ ﺑِﻤﺎ ﻟﹶﺒِﺜﹾﺘﻢ ﻓﹶﺎﺑﻌﺜﹸﻮﺍ ﺃﹶﺣﺪﻛﹸﻢ ﺑِﻮﺭِﻗِﻜﹸﻢ ﻫﺬِﻩِ ﺇِﻟﹶﻰ ﺍﻟﹾﻤﺪِﻳﻨﺔِ ﻓﹶﻠﹾﻴﻨﻈﹸﺮ ﺃﹶﻳﻬﺎ ﺃﹶﺯﻛﹶﻰ ﻃﹶﻌﺎﻣﺎﹰ ﻓﹶﻠﹾﻴﺄﹾﺗِﻜﹸﻢ ﺑِﺮِﺯﻕٍ ﻣﻨﻪ ﻭﻟﹾﻴﺘﻠﹶﻄﱠﻒ ﻭﻟﹶﺎ ﻳﺸﻌِﺮﻥﱠ ﺑِﻜﹸﻢ ﺃﹶﺣﺪﺍﹰ ] ﺍﻟﻜﻬﻒ ﺍﻵﻳﺔ [١٩ ﻭﺃﹶﻣﺎ ﺍﻟﹾﺠِﺪﺍﺭ ﻓﹶﻜﹶﺎﻥﹶ ﻟِﻐﻠﹶﺎﻣﻴﻦِ ﻳﺘِﻴﻤﻴﻦِ ﻓِﻲ ﺍﻟﹾﻤﺪِﻳﻨﺔِ ﻭﻛﹶﺎﻥﹶ ﺗﺤﺘﻪ ﻛﹶﱰﹲ ﻟﱠﻬﻤﺎ ﻭﻛﹶﺎﻥﹶ ﺃﹶﺑﻮﻫﻤﺎ ﺻﺎﻟِﺤﺎﹰ ﻓﹶﺄﹶﺭﺍﺩ ﺭﺑﻚ ﺃﹶﻥﹾ ﻳﺒﻠﹸﻐﺎ ﺃﹶﺷﺪﻫﻤﺎ ﻭﻳﺴﺘﺨﺮِﺟﺎ ﻛﹶﱰﹶﻫﻤﺎ ﺭﺣﻤﺔﹰ ﻣﻦ ﺭﺑﻚ ﻭﻣﺎ ﻓﹶﻌﻠﹾﺘﻪ ﻋﻦ ﺃﹶﻣﺮِﻱ ﺫﹶﻟِﻚ ﺗﺄﹾﻭِﻳﻞﹸ ﻣﺎ ﻟﹶﻢ ﺗﺴﻄِﻊ ﻋﻠﹶﻴﻪِ ﺻﺒﺮﺍﹰ ] ﺍﻟﻜﻬﻒ ﺍﻵﻳﺔ [٨٢ ﻭﻛﹶﺎﻥﹶ ﻓِﻲ ﺍﻟﹾﻤﺪِﻳﻨﺔِ ﺗِﺴﻌﺔﹸ ﺭﻫﻂٍ ﻳﻔﹾﺴِﺪﻭﻥﹶ ﻓِﻲ ﺍﹾﻟﺄﹶﺭﺽِ ﻭﻟﹶﺎ ﻳﺼﻠِﺤﻮﻥﹶ ] ﺍﻟﻨﻤﻞ ﺍﻵﻳﺔ [٤٨ ﻭﺩﺧﻞﹶ ﺍﻟﹾﻤﺪِﻳﻨﺔﹶ ﻋﻠﹶﻰ ﺣِﲔِ ﻏﹶﻔﹾﻠﹶﺔٍ ﻣﻦ ﺃﹶﻫﻠِﻬﺎ ﻓﹶﻮﺟﺪ ﻓِﻴﻬﺎ ﺭﺟﻠﹶﻴﻦِ ﻳﻘﹾﺘﺘِﻠﹶﺎﻥِ ﻫﺬﹶﺍ ﻣِﻦ ﺷِﻴﻌﺘِﻪِ ﻭﻫﺬﹶﺍ ﻣِﻦ ﻋﺪﻭﻩِ ﻓﹶﺎﺳﺘﻐﺎﺛﹶﻪ ﺍﻟﱠﺬِﻱ ﻣِﻦ ﺷِﻴﻌﺘِﻪِ ﻋﻠﹶﻰ ﺍﻟﱠﺬِﻱ ﻣِﻦ ﻋﺪﻭﻩِ ﻓﹶﻮﻛﹶﺰﻩ ﻣﻮﺳﻰ ﻓﹶﻘﹶﻀﻰ ﻋﻠﹶﻴﻪِ ﻗﹶﺎﻝﹶ ﻫﺬﹶﺍ ﻣِﻦ ﻋﻤﻞِ ﺍﻟﺸﻴﻄﹶﺎﻥِ ﺇِﻧﻪ ﻋﺪﻭ ﻣﻀِﻞﱞ ﻣﺒِﲔ] ﺍﻟﻘﺼﺺ ﺍﻵﻳﺔ [١٥ - 30 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﹶﻓﺄﹶﺻﺒﺢ ﻓِﻲ ﺍﻟﹾﻤﺪِﻳﻨﺔِ ﺧﺎﺋِﻔﺎﹰ ﻳﺘﺮﻗﱠﺐ ﹶﻓﺈِﺫﹶﺍ ﺍﻟﱠﺬِﻱ ﺍﺳﺘﻨﺼﺮﻩ ﺑِﺎﹾﻟﺄﹶﻣﺲِ ﻳﺴﺘﺼﺮِﺧﻪ ﻗﹶﺎﻝﹶ ﻟﹶﻪ ﻣﻮﺳﻰ ﺇِﻧﻚ ﻟﹶﻐﻮِﻱ ﻣﺒِﲔ ] ﺍﻟﻘﺼﺺ ﺍﻵﻳﺔ [١٨ ﻭﺟﺎﺀ ﺭﺟﻞﹲ ﻣﻦ ﺃﹶﻗﹾﺼﻰ ﺍﻟﹾﻤﺪِﻳﻨﺔِ ﻳﺴﻌﻰ ﻗﹶﺎﻝﹶ ﻳﺎ ﻣﻮﺳﻰ ﺇِﻥﱠ ﺍﻟﹾﻤ ﹶﻠﺄﹶ ﻳﺄﹾﺗﻤِﺮﻭﻥﹶ ﺑِﻚ ﻟِﻴﻘﹾﺘﻠﹸﻮﻙ ﻓﹶﺎﺧﺮﺝ ﺇِﻧﻲ ﻟﹶﻚ ﻣِﻦ ﺍﻟﻨﺎﺻِﺤِﲔ ]ﺍﻟﻘﺼﺺ ﺍﻵﻳﺔ [ ٢٠
ﻟﹶﺌِﻦ ﻟﱠﻢ ﻳﻨﺘﻪِ ﺍﻟﹾﻤﻨﺎﻓِﻘﹸﻮﻥﹶ ﻭﺍﻟﱠﺬِﻳﻦ ﻓِﻲ ﻗﹸﻠﹸﻮﺑِﻬِﻢ ﻣﺮﺽ ﻭﺍﻟﹾﻤﺮﺟِﻔﹸـﻮﻥﹶ ﻓِـﻲ ﺍﻟﹾﻤﺪِﻳﻨﺔِ ﻟﹶﻨﻐﺮِﻳﻨﻚ ﺑِﻬِﻢ ﺛﹸﻢ ﻟﹶﺎ ﻳﺠﺎﻭِﺭﻭﻧﻚ ﻓِﻴﻬﺎ ﺇِﻟﱠﺎ ﻗﹶﻠِﻴﻼﹰ] ﺍﻷﺣﺰﺍﺏ ﺍﻵﻳﺔ[ 60
ﻭﺟﺎﺀ ﻣِﻦ ﺃﹶﻗﹾﺼﻰ ﺍﻟﹾﻤﺪِﻳﻨﺔِ ﺭﺟﻞﹲ ﻳﺴﻌﻰ ﻗﹶﺎﻝﹶ ﻳﺎ ﻗﹶﻮﻡِ ﺍﺗﺒِﻌﻮﺍ ﺍﻟﹾﻤﺮﺳـﻠِﲔ] ﻳﺲ ﺍﻵﻳﺔ [٢٠
ﻳﻘﹸﻮﻟﹸﻮﻥﹶ ﻟﹶﺌِﻦ ﺭﺟﻌﻨﺎ ﺇِﻟﹶﻰ ﺍﻟﹾﻤﺪِﻳﻨﺔِ ﻟﹶﻴﺨﺮِﺟﻦ ﺍﹾﻟﺄﹶﻋﺰ ﻣِﻨﻬﺎ ﺍﹾﻟﺄﹶﺫﹶﻝﱠ ﻭﻟِﻠﱠﻪِ ﺍﻟﹾﻌِـﺰﺓﹸ ﻭﻟِﺮﺳﻮﻟِﻪِ ﻭﻟِﻠﹾﻤﺆﻣِﻨِﲔ ﻭﻟﹶﻜِﻦ ﺍﻟﹾﻤﻨﺎﻓِﻘِﲔ ﻟﹶﺎ ﻳﻌﻠﹶﻤﻮﻥﹶ] ﺍﳌﻨﺎﻓﻘﻮﻥ ﺍﻵﻳﺔ [ 8
- 31 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﺏ -ﺍﻟﻘـــــﺮﻳﺔ ﻭﺃﻣﺎ ﺍﻵﻳﺎﺕ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺷﺎﻥ ﺍﻟﻘﺮﻳﺔ ﻓﻨﺬﻛﺮ ﺍﻵﻳﺎﺕ ﺍﻟﺘﺎﻟﻴﺔ :
)ﺃﹶﻭ ﻛﹶﺎﻟﱠﺬِﻱ ﻣﺮ ﻋﻠﹶﻰ ﻗﹶﺮﻳﺔٍ ﻭﻫِﻲ ﺧﺎﻭِﻳﺔﹲ ﻋﻠﹶﻰ ﻋﺮﻭﺷِﻬﺎ ﻗﹶﺎﻝﹶ ﺃﹶﻧـﻰ ﻳﺤﻴِــﻲﻫـَﺬِﻩِ ﺍﻟﻠﹼﻪ ﺑﻌﺪ ﻣﻮﺗِﻬﺎ ﹶﻓﺄﹶﻣﺎﺗﻪ ﺍﻟﻠﹼﻪ ﻣِﺌﹶﺔﹶ ﻋﺎﻡٍ ﺛﹸﻢ ﺑﻌﺜﹶﻪ ﻗﹶﺎﻝﹶ ﻛﹶﻢ ﻟﹶﺒِﺜﹾﺖ ﻗﹶﺎﻝﹶ ﻟﹶﺒِﺜﹾﺖ ﻳﻮﻣﺎﹰ ﺃﹶﻭ ﺑﻌﺾ ﻳﻮﻡٍ ﻗﹶﺎﻝﹶ ﺑﻞ ﻟﱠﺒِﺜﹾﺖ ﻣِﺌﹶﺔﹶ ﻋﺎﻡٍ ﻓﹶﺎﻧﻈﹸﺮ ﺇِﻟﹶﻰ ﻃﹶﻌﺎﻣِﻚ ﻭﺷﺮﺍﺑِﻚ ﻟﹶـﻢ ﻳﺘﺴـﻨﻪ ﻭﺍﻧﻈﹸﺮ ﺇِﻟﹶﻰ ﺣِﻤﺎﺭِﻙ ﻭﻟِﻨﺠﻌﻠﹶﻚ ﺁﻳﺔﹰ ﻟﱢﻠﻨﺎﺱِ ﻭﺍﻧﻈﹸﺮ ﺇِﻟﹶﻰ ﺍﻟﻌِﻈﹶﺎﻡِ ﻛﹶﻴﻒ ﻧﻨﺸِﺰﻫﺎ ﺛﹸـﻢ ﻧﻜﹾﺴﻮﻫﺎ ﻟﹶﺤﻤﺎﹰ ﻓﹶﻠﹶﻤﺎ ﺗﺒﻴﻦ ﻟﹶﻪ ﻗﹶﺎﻝﹶ ﺃﹶﻋﻠﹶﻢ ﺃﹶﻥﱠ ﺍﻟﻠﹼﻪ ﻋﻠﹶﻰ ﻛﹸﻞﱢ ﺷﻲﺀٍ ﻗﹶﺪِﻳﺮ (ﺍﻟﺒﻘـﺮﺓ ﺍﻵﻳﺔ] [٢٥٩
)ﻭﻫـﺬﹶﺍ ﻛِﺘﺎﺏ ﺃﹶﻧﺰﻟﹾﻨﺎﻩ ﻣﺒﺎﺭﻙ ﻣﺼﺪﻕ ﺍﻟﱠﺬِﻱ ﺑﻴﻦ ﻳﺪﻳﻪِ ﻭﻟِﺘﻨﺬِﺭ ﺃﹸﻡ ﺍﻟﹾﻘﹸﺮﻯ ﻭﻣﻦﺣﻮﻟﹶﻬﺎ ﻭﺍﻟﱠﺬِﻳﻦ ﻳﺆﻣِﻨﻮﻥﹶ ﺑِﺎﻵﺧِﺮﺓِ ﻳﺆﻣِﻨﻮﻥﹶ ﺑِﻪِ ﻭﻫﻢ ﻋﻠﹶﻰ ﺻـﻼﹶﺗِﻬِﻢ ﻳﺤـﺎﻓِﻈﹸﻮﻥﹶ( ﺍﻷﻧﻌﺎﻡ ﺍﻵﻳﺔ][ 92
)ﻭﻛﹶﺬﹶﻟِﻚ ﺟﻌﻠﹾﻨﺎ ﻓِﻲ ﻛﹸﻞﱢ ﻗﹶﺮﻳﺔٍ ﺃﹶﻛﹶﺎﺑِﺮ ﻣﺠﺮِﻣِﻴﻬﺎ ﻟِﻴﻤﻜﹸﺮﻭﺍﹾ ﻓِﻴﻬﺎ ﻭﻣﺎ ﻳﻤﻜﹸﺮﻭﻥﹶ ﺇِﻻﱠِﺑﺄﹶﻧﻔﹸﺴِﻬِﻢ ﻭﻣﺎ ﻳﺸﻌﺮﻭﻥﹶ( ﺍﻷﻧﻌﺎﻡ ﺍﻵﻳﺔ ][١٢٣ - 32 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
)ﺫﹶﻟِﻚ ﺃﹶﻥ ﻟﱠﻢ ﻳﻜﹸﻦ ﺭﺑﻚ ﻣﻬﻠِﻚ ﺍﻟﹾﻘﹸﺮﻯ ﺑِﻈﹸﻠﹾﻢٍ ﻭﺃﹶﻫﻠﹸﻬﺎ ﻏﹶﺎﻓِﻠﹸﻮﻥﹶ ( ﺍﻷﻧﻌﺎﻡ ﺍﻵﻳﺔ][131
) ﻭﻛﹶﻢ ﻣﻦ ﻗﹶﺮﻳﺔٍ ﺃﹶﻫﻠﹶﻜﹾﻨﺎﻫﺎ ﻓﹶﺠﺎﺀﻫﺎ ﺑﺄﹾﺳﻨﺎ ﺑﻴﺎﺗﺎﹰ ﺃﹶﻭ ﻫﻢ ﻗﹶﺂﺋِﻠﹸﻮﻥﹶ ( ﺍﻷﻋﺮﺍﻑﺍﻵﻳﺔ ] [٤
ﻭﻣﺎ ﻛﹶﺎﻥﹶ ﺟﻮﺍﺏ ﻗﹶﻮﻣِﻪِ ﺇِﻻﱠ ﺃﹶﻥ ﻗﹶﺎﻟﹸﻮﺍﹾ ﺃﹶﺧﺮِﺟﻮﻫﻢ ﻣﻦ ﻗﹶـﺮﻳﺘِﻜﹸﻢ ﺇِﻧﻬـﻢ ﺃﹸﻧـﺎﺱﻳﺘﻄﹶﻬﺮﻭﻥﹶ( ﺍﻷﻋﺮﺍﻑ ﺍﻵﻳﺔ ][ 82
)ﻗﹶﺎﻝﹶ ﺍﻟﹾﻤﻸُ ﺍﻟﱠﺬِﻳﻦ ﺍﺳﺘﻜﹾﺒﺮﻭﺍﹾ ﻣِﻦ ﻗﹶﻮﻣِﻪِ ﻟﹶﻨﺨﺮِﺟﻨﻚ ﻳﺎ ﺷﻌﻴﺐ ﻭﺍﻟﱠﺬِﻳﻦ ﺁﻣﻨﻮﺍﹾﻣﻌﻚ ﻣِﻦ ﻗﹶﺮﻳﺘِﻨﺎ ﺃﹶﻭ ﻟﹶﺘﻌﻮﺩﻥﱠ ﻓِﻲ ﻣِﻠﱠﺘِﻨﺎ ﻗﹶﺎﻝﹶ ﺃﹶﻭﻟﹶﻮ ﻛﹸﻨﺎ ﻛﹶﺎﺭِﻫِﲔ ( ﺍﻷﻋﺮﺍﻑ ﺍﻵﻳﺔ ][ 88
)ﻭﻣﺎ ﺃﹶﺭﺳﻠﹾﻨﺎ ﻓِﻲ ﻗﹶﺮﻳﺔٍ ﻣﻦ ﻧﺒِﻲ ﺇِﻻﱠ ﺃﹶﺧﺬﹾﻧﺎ ﺃﹶﻫﻠﹶﻬﺎ ﺑِﺎﻟﹾﺒﺄﹾﺳـﺎﺀ ﻭﺍﻟﻀـﺮﺍﺀ ﻟﹶﻌﻠﱠﻬـﻢﻳﻀﺮﻋﻮﻥﹶ( ﺍﻷﻋﺮﺍﻑ ﺍﻵﻳﺔ ][٩٤ - 33 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
)ﻭﻟﹶﻮ ﺃﹶﻥﱠ ﺃﹶﻫﻞﹶ ﺍﻟﹾﻘﹸﺮﻯ ﺁﻣﻨﻮﺍﹾ ﻭﺍﺗﻘﹶﻮﺍﹾ ﻟﹶﻔﹶﺘﺤﻨﺎ ﻋﻠﹶـﻴﻬِﻢ ﺑﺮﻛﹶـﺎﺕٍ ﻣـﻦ ﺍﻟﺴـﻤﺎﺀِﻭﺍﻷَﺭﺽِ ﻭﻟﹶـﻜِﻦ ﻛﹶﺬﱠﺑﻮﺍﹾ ﹶﻓﺄﹶﺧﺬﹾﻧﺎﻫﻢ ﺑِﻤﺎﻛﹶﺎﻧﻮﺍﹾ ﻳﻜﹾﺴِﺒﻮﻥﹶ ﺍﻷﻋﺮﺍﻑ ﺍﻵﻳﺔ][ 96 ) -ﺃﹶ ﹶﻓﺄﹶﻣِﻦ ﺃﹶﻫﻞﹸ ﺍﻟﹾﻘﹸﺮﻯ ﺃﹶﻥ ﻳﺄﹾﺗِﻴﻬﻢ ﺑﺄﹾﺳﻨﺎ ﺑﻴﺎﺗﺎﹰ ﻭﻫﻢ ﻧﺂﺋِﻤﻮﻥﹶ( ﺍﻷﻋﺮﺍﻑ ﺍﻵﻳﺔ ][ 97
)ﺃﹶﻭ ﺃﹶﻣِﻦ ﺃﹶﻫﻞﹸ ﺍﻟﹾﻘﹸﺮﻯ ﺃﹶﻥ ﻳﺄﹾﺗِﻴﻬﻢ ﺑﺄﹾﺳﻨﺎ ﺿﺤﻰ ﻭﻫﻢ ﻳﻠﹾﻌﺒﻮﻥﹶ ( ﺍﻷﻋﺮﺍﻑ ﺍﻵﻳﺔ][ 98
)ﺗِﻠﹾﻚ ﺍﻟﹾﻘﹸﺮﻯ ﻧﻘﹸﺺ ﻋﻠﹶﻴﻚ ﻣِﻦ ﺃﹶﻧﺒﺂﺋِﻬﺎ ﻭﻟﹶﻘﹶﺪ ﺟﺎﺀﺗﻬﻢ ﺭﺳﻠﹸﻬﻢ ﺑِﺎﻟﹾﺒﻴﻨﺎﺕِ ﻓﹶﻤﺎﻛﹶﺎﻧﻮﺍﹾ ﻟِﻴﺆﻣِﻨﻮﺍﹾ ﺑِﻤﺎ ﻛﹶﺬﱠﺑﻮﺍﹾ ﻣِﻦ ﻗﹶﺒﻞﹸ ﻛﹶﺬﹶﻟِﻚ ﻳﻄﹾﺒﻊ ﺍﻟﻠﹼﻪ ﻋﻠﹶﻰ ﻗﹸﻠﹸﻮﺏِ ﺍﻟﹾﻜﹶﺎﻓِﺮِﻳﻦ( ﺍﻷﻋﺮﺍﻑ ﺍﻵﻳﺔ ][101
)ﻭﺇِﺫﹾ ﻗِﻴﻞﹶ ﻟﹶﻬﻢ ﺍﺳﻜﹸﻨﻮﺍﹾ ﻫـﺬِﻩِ ﺍﻟﹾﻘﹶﺮﻳﺔﹶ ﻭﻛﹸﻠﹸﻮﺍﹾ ﻣِﻨﻬﺎ ﺣﻴﺚﹸ ﺷِﺌﹾﺘﻢ ﻭﻗﹸﻮﻟﹸﻮﺍﹾ ﺣِﻄﱠـﺔﹲﻭﺍﺩﺧﻠﹸﻮﺍﹾ ﺍﻟﹾﺒﺎﺏ ﺳﺠﺪﺍﹰ ﻧﻐﻔِﺮ ﻟﹶﻜﹸﻢ ﺧﻄِﻴﺌﹶﺎﺗِﻜﹸﻢ ﺳﻨﺰِﻳﺪ ﺍﻟﹾﻤﺤﺴِﻨِﲔ ( ﺍﻷﻋﺮﺍﻑ ﺍﻵﻳﺔ ][ 161
- 34 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
)ﻭﺍﹶ ﺳﺄﹶﻟﹾﻬﻢ ﻋﻦِ ﺍﻟﹾﻘﹶﺮﻳﺔِ ﺍﻟﱠﺘِﻲ ﻛﹶﺎﻧﺖ ﺣﺎﺿِﺮﺓﹶ ﺍﻟﹾﺒﺤﺮِ ﺇِﺫﹾ ﻳﻌﺪﻭﻥﹶ ﻓِﻲ ﺍﻟﺴﺒﺖِ ﺇِﺫﹾﺗﺄﹾﺗِﻴﻬِﻢ ﺣِﻴﺘﺎﻧﻬﻢ ﻳﻮﻡ ﺳﺒﺘِﻬِﻢ ﺷﺮﻋﺎﹰ ﻭﻳﻮﻡ ﻻﹶ ﻳﺴﺒِﺘﻮﻥﹶ ﻻﹶ ﺗﺄﹾﺗِﻴﻬِﻢ ﻛﹶﺬﹶﻟِﻚ ﻧﺒﻠﹸﻮﻫﻢ ﺑِﻤﺎ ﻛﹶﺎﻧﻮﺍ ﻳﻔﹾﺴﻘﹸﻮﻥﹶ ﺍﻷﻋﺮﺍﻑ ﺍﻵﻳﺔ ][ 163
)ﻓﹶﻠﹶﻮﻻﹶ ﻛﹶﺎﻧﺖ ﻗﹶﺮﻳﺔﹲ ﺁﻣﻨﺖ ﻓﹶﻨﻔﹶﻌﻬﺎ ﺇِﳝﺎﻧﻬﺎ ﺇِﻻﱠ ﻗﹶﻮﻡ ﻳﻮﻧﺲ ﻟﹶﻤﺎ ﺁﻣﻨـﻮﺍﹾ ﻛﹶﺸـﻔﹾﻨﺎﻋﻨﻬﻢ ﻋﺬﹶﺍﺏ ﺍﳋِﺰﻱِ ﻓِﻲ ﺍﻟﹾﺤﻴﺎﺓﹶ ﺍﻟﺪﻧﻴﺎ ﻭﻣﺘﻌﻨﺎﻫﻢ ﺇِﻟﹶﻰ ﺣِﲔٍ( ﻳﻮﻧﺲ ﺍﻵﻳﺔ] [٩٨
) -ﺫﹶﻟِﻚ ﻣِﻦ ﺃﹶﻧﺒﺎﺀ ﺍﻟﹾﻘﹸﺮﻯ ﻧﻘﹸﺼﻪ ﻋﻠﹶﻴﻚ ﻣِﻨﻬﺎ ﻗﹶﺂﺋِﻢ ﻭﺣﺼِﻴﺪ ( ﻫﻮﺩ ﺍﻵﻳﺔ [١٠٠
)ﻭﻛﹶﺬﹶﻟِﻚ ﺃﹶﺧﺬﹸ ﺭﺑﻚ ﺇِﺫﹶﺍ ﺃﹶﺧﺬﹶ ﺍﻟﹾﻘﹸﺮﻯ ﻭﻫِﻲ ﻇﹶﺎﻟِﻤﺔﹲ ﺇِﻥﱠ ﺃﹶﺧﺬﹶﻩ ﺃﹶﻟِﻴﻢ ﺷﺪِﻳﺪ ﻫﻮﺩﺍﻵﻳﺔ] [ ١٠٢
) -ﻭﻣﺎ ﻛﹶﺎﻥﹶ ﺭﺑﻚ ﻟِﻴﻬﻠِﻚ ﺍﻟﹾﻘﹸﺮﻯ ﺑِﻈﹸﻠﹾﻢٍ ﻭﺃﹶﻫﻠﹸﻬﺎ ﻣﺼﻠِﺤﻮﻥﹶ ﻫﻮﺩ ﺍﻵﻳﺔ] [ ١١٧
- 35 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
)ﻭﺍ ﺳﺄﹶﻝِ ﺍﻟﹾﻘﹶﺮﻳﺔﹶ ﺍﻟﱠﺘِﻲ ﻛﹸﻨﺎ ﻓِﻴﻬﺎ ﻭﺍﻟﹾﻌِﻴﺮ ﺍﻟﱠﺘِﻲ ﺃﹶﻗﹾﺒﻠﹾﻨﺎ ﻓِﻴﻬﺎ ﻭﺇِﻧﺎ ﻟﹶﺼﺎﺩِﻗﹸﻮﻥﹶ ( ﻳﻮﺳﻒﺍﻵﻳﺔ] [ ٨٢
)ﻭﻣﺎ ﺃﹶﺭﺳﻠﹾﻨﺎ ﻣِﻦ ﻗﹶﺒﻠِﻚ ﺇِﻻﱠ ﺭِﺟﺎﻻﹰ ﻧﻮﺣِﻲ ﺇِﻟﹶﻴﻬِﻢ ﻣﻦ ﺃﹶﻫﻞِ ﺍﻟﹾﻘﹸﺮﻯ ﺃﹶﻓﹶﻠﹶﻢ ﻳﺴِﲑﻭﺍﹾﻓِﻲ ﺍﻷَﺭﺽِ ﻓﹶﻴﻨﻈﹸﺮﻭﺍﹾ ﻛﹶﻴﻒ ﻛﹶﺎﻥﹶ ﻋﺎﻗِﺒﺔﹸ ﺍﻟﱠﺬِﻳﻦ ﻣِﻦ ﻗﹶﺒﻠِﻬِﻢ ﻭﻟﹶﺪﺍﺭ ﺍﻵﺧِﺮﺓِ ﺧﻴﺮ ﻟﱢﻠﱠﺬِﻳﻦ ﺍﺗﻘﹶﻮﺍﹾ ﺃﹶﻓﹶﻼﹶ ﺗﻌﻘِﻠﹸﻮﻥﹶ ( ﻳﻮﺳﻒ ﺍﻵﻳﺔ ][ 109
)-ﻭﻣﺎ ﺃﹶﻫﻠﹶﻜﹾﻨﺎ ﻣِﻦ ﻗﹶﺮﻳﺔٍ ﺇِﻻﱠ ﻭﻟﹶﻬﺎ ﻛِﺘﺎﺏ ﻣﻌﻠﹸﻮﻡ (ﺍﳊﺠﺮ ﺍﻵﻳﺔ] [ ٤
) ﻭﺿﺮﺏ ﺍﻟﻠﹼﻪ ﻣﺜﹶﻼﹰ ﻗﹶﺮﻳﺔﹰ ﻛﹶﺎﻧﺖ ﺁﻣِﻨﺔﹰ ﻣﻄﹾﻤﺌِﻨﺔﹰ ﻳﺄﹾﺗِﻴﻬﺎ ﺭِﺯﻗﹸﻬﺎ ﺭﻏﹶﺪﺍﹰ ﻣﻦ ﻛﹸﻞﱢ ﻣﻜﹶﺎﻥٍﻓﹶﻜﹶﻔﹶﺮﺕِ ﺑﺄﹶﻧﻌﻢِ ﺍﻟﻠﹼﻪِ ﹶﻓﺄﹶﺫﹶﺍﻗﹶﻬﺎ ﺍﻟﻠﹼﻪ ﻟِﺒﺎﺱ ﺍﻟﹾﺠﻮﻉِ ﻭﺍﻟﹾﺨﻮﻑِ ﺑِﻤﺎ ﻛﹶـﺎﻧﻮﺍﹾ ﻳﺼـﻨﻌﻮﻥﹶ ﺍﻟﻨﺤﻞ ﺍﻵﻳﺔ]. [ 112 )ﻭﺇِﺫﹶﺍ ﺃﹶﺭﺩﻧﺎ ﺃﹶﻥ ﻧﻬﻠِﻚ ﻗﹶﺮﻳﺔﹰ ﺃﹶﻣﺮﻧﺎ ﻣﺘﺮﻓِﻴﻬﺎ ﻓﹶﻔﹶﺴﻘﹸﻮﺍﹾ ﻓِﻴﻬﺎ ﻓﹶﺤﻖ ﻋﻠﹶﻴﻬـﺎ ﺍﻟﹾﻘﹶـﻮﻝﹸﻓﹶﺪﻣﺮﻧﺎﻫﺎ ﺗﺪﻣِﲑﺍﹰ ( ﺍﻹﺳﺮﺍﺀ ﺍﻵﻳﺔ][ 16
- 36 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
)ﻭﺇِﻥ ﻣﻦ ﻗﹶﺮﻳﺔٍ ﺇِﻻﱠ ﻧﺤﻦ ﻣﻬﻠِﻜﹸﻮﻫﺎ ﻗﹶﺒﻞﹶ ﻳﻮﻡِ ﺍﻟﹾﻘِﻴﺎﻣﺔِ ﺃﹶﻭ ﻣﻌﺬﱢﺑﻮﻫﺎ ﻋﺬﹶﺍﺑﺎﹰ ﺷﺪِﻳﺪﺍﹰﻛﹶﺎﻥﹶ ﺫﹶﻟِﻚ ﻓِﻲ ﺍﻟﹾﻜِﺘﺎﺏِ ﻣﺴﻄﹸﻮﺭﺍﹰ( ﺍﻹﺳﺮﺍﺀ ﺍﻵﻳﺔ ][ 58
)ﻭﺗِﻠﹾﻚ ﺍﻟﹾﻘﹸﺮﻯ ﺃﹶﻫﻠﹶﻜﹾﻨﺎﻫﻢ ﻟﹶﻤﺎ ﻇﹶﻠﹶﻤﻮﺍ ﻭﺟﻌﻠﹾﻨﺎ ﻟِﻤﻬﻠِﻜِﻬِﻢ ﻣﻮﻋِـﺪﺍﹰ( ﺍﻟﻜﻬـﻒﺍﻵﻳﺔ] [٥٩
)ﻓﹶﺎﻧﻄﹶﻠﹶﻘﹶﺎ ﺣﺘﻰ ﺇِﺫﹶﺍ ﺃﹶﺗﻴﺎ ﺃﹶﻫﻞﹶ ﻗﹶﺮﻳﺔٍ ﺍﺳﺘﻄﹾﻌﻤﺎ ﺃﹶﻫﻠﹶﻬﺎ ﹶﻓﺄﹶﺑﻮﺍ ﺃﹶﻥ ﻳﻀﻴﻔﹸﻮﻫﻤﺎ ﻓﹶﻮﺟـﺪﺍﻓِﻴﻬﺎ ﺟِﺪﺍﺭﺍﹰ ﻳﺮِﻳﺪ ﺃﹶﻥﹾ ﻳﻨﻘﹶﺾ ﹶﻓﺄﹶﻗﹶﺎﻣﻪ ﻗﹶﺎﻝﹶ ﻟﹶﻮ ﺷِﺌﹾﺖ ﻟﹶﺎﺗﺨﺬﹾﺕ ﻋﻠﹶﻴﻪِ ﺃﹶﺟﺮﺍﹰ ( ﺍﻟﻜﻬﻒ ﺍﻵﻳﺔ] [٧٧
)-ﻣﺎ ﺁﻣﻨﺖ ﻗﹶﺒﻠﹶﻬﻢ ﻣﻦ ﻗﹶﺮﻳﺔٍ ﺃﹶﻫﻠﹶﻜﹾﻨﺎﻫﺎ ﺃﹶﻓﹶﻬﻢ ﻳﺆﻣِﻨﻮﻥﹶ ( ﺍﻷﻧﺒﻴﺎﺀ ﺍﻵﻳﺔ ][ 6
ﺸﺄﹾﻧﺎ ﺑﻌﺪﻫﺎ ﻗﹶﻮﻣﺎﹰ ﺁﺧﺮِﻳﻦ ( ﺍﻷﻧﺒﻴﺎﺀ )ﻭﻛﹶﻢ ﻗﹶﺼﻤﻨﺎ ﻣِﻦ ﻗﹶﺮﻳﺔٍ ﻛﹶﺎﻧﺖ ﻇﹶﺎﻟِﻤﺔﹰ ﻭﺃﹶﻧ ﺍﻵﻳﺔ] .[١١
- 37 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
) ﻭﻟﹸﻮﻃﺎﹰ ﺁﺗﻴﻨﺎﻩ ﺣﻜﹾﻤﺎﹰ ﻭﻋِﻠﹾﻤﺎﹰ ﻭﻧﺠﻴﻨﺎﻩ ﻣِﻦ ﺍﻟﹾﻘﹶﺮﻳﺔِ ﺍﻟﱠﺘِﻲ ﻛﹶﺎﻧﺖ ﺗﻌﻤﻞﹸ ﺍﻟﹾﺨﺒﺎﺋِﺚﹶﺇِﻧﻬﻢ ﻛﹶﺎﻧﻮﺍ ﻗﹶﻮﻡ ﺳﻮﺀٍ ﻓﹶﺎﺳِﻘِﲔ (ﺍﻷﻧﺒﻴﺎﺀ ﺍﻵﻳﺔ][ 74
) -ﻭﺣﺮﺍﻡ ﻋﻠﹶﻰ ﻗﹶﺮﻳﺔٍ ﺃﹶﻫﻠﹶﻜﹾﻨﺎﻫﺎ ﺃﹶﻧﻬﻢ ﻟﹶﺎ ﻳﺮﺟِﻌﻮﻥﹶ ( ﺍﻷﻧﺒﻴﺎﺀ ﺍﻵﻳﺔ] [٩٥
ﻓﹶ ﹶﻜﺄﹶﻳﻦ ﻣﻦ ﻗﹶﺮﻳﺔٍ ﺃﹶﻫﻠﹶﻜﹾﻨﺎﻫﺎ ﻭﻫِﻲ ﻇﹶﺎﻟِﻤﺔﹲ ﻓﹶﻬِﻲ ﺧﺎﻭِﻳﺔﹲ ﻋﻠﹶﻰ ﻋﺮﻭﺷِﻬﺎ ﻭﺑِﺌﹾﺮٍ ﻣﻌﻄﱠﻠﹶﺔٍﻭﻗﹶﺼﺮٍ ﻣﺸِﻴﺪٍ( ﺍﳊﺞ ﺍﻵﻳﺔ] [٤٥
ﻭ ﹶﻛﺄﹶﻳﻦ ﻣﻦ ﻗﹶﺮﻳﺔٍ ﺃﹶﻣﻠﹶﻴﺖ ﻟﹶﻬﺎ ﻭﻫِﻲ ﻇﹶﺎﻟِﻤﺔﹲ ﺛﹸﻢ ﺃﹶﺧﺬﹾﺗﻬﺎ ﻭﺇِﻟﹶﻲ ﺍﻟﹾﻤﺼِﲑ ( ﺍﳊـﺞﺍﻵﻳﺔ ][٤٨
)ﻭﻟﹶﻘﹶﺪ ﺃﹶﺗﻮﺍ ﻋﻠﹶﻰ ﺍﻟﹾﻘﹶﺮﻳﺔِ ﺍﻟﱠﺘِﻲ ﺃﹸﻣﻄِﺮﺕ ﻣﻄﹶﺮ ﺍﻟﺴﻮﺀِ ﺃﹶﻓﹶﻠﹶﻢ ﻳﻜﹸﻮﻧﻮﺍ ﻳﺮﻭﻧﻬﺎ ﺑﻞﹾﻛﹶﺎﻧﻮﺍ ﻟﹶﺎ ﻳﺮﺟﻮﻥﹶ ﻧﺸﻮﺭﺍﹰ( ﺍﻟﻔﺮﻗﺎﻥ ﺍﻵﻳﺔ ][٤٠
- 38 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
)-ﻭﻟﹶﻮ ﺷِﺌﹾﻨﺎ ﻟﹶﺒﻌﺜﹾﻨﺎ ﻓِﻲ ﻛﹸﻞﱢ ﻗﹶﺮﻳﺔٍ ﻧﺬِﻳﺮﺍﹰ ( ﺍﻟﻔﺮﻗﺎﻥ ﺍﻵﻳﺔ] [٥١
)-ﻭﻣﺎ ﺃﹶﻫﻠﹶﻜﹾﻨﺎ ﻣِﻦ ﻗﹶﺮﻳﺔٍ ﺇِﻟﱠﺎ ﻟﹶﻬﺎ ﻣﻨﺬِﺭﻭﻥﹶ( ﺍﻟﺸﻌﺮﺍﺀ ﺍﻵﻳﺔ] [٢٠٨
) ﻗﹶﺎﻟﹶﺖ ﺇِﻥﱠ ﺍﻟﹾﻤﻠﹸﻮﻙ ﺇِﺫﹶﺍ ﺩﺧﻠﹸﻮﺍ ﻗﹶﺮﻳﺔﹰ ﺃﹶﻓﹾﺴﺪﻭﻫﺎ ﻭﺟﻌﻠﹸﻮﺍ ﺃﹶﻋِـﺰﺓﹶ ﺃﹶﻫﻠِﻬـﺎ ﺃﹶﺫِﻟﱠـﺔﹰﻭﻛﹶﺬﹶﻟِﻚ ﻳﻔﹾﻌﻠﹸﻮﻥﹶ ( ﺍﻟﻨﻤﻞ ﺍﻵﻳﺔ] [٣٤ ) ﻓﹶﻤﺎ ﻛﹶﺎﻥﹶ ﺟﻮﺍﺏ ﻗﹶﻮﻣِﻪِ ﺇِﻟﱠﺎ ﺃﹶﻥ ﻗﹶﺎﻟﹸﻮﺍ ﺃﹶﺧﺮِﺟﻮﺍ ﺁﻝﹶ ﻟﹸﻮﻁٍ ﻣﻦ ﻗﹶﺮﻳﺘِﻜﹸﻢ ﺇِﻧﻬﻢ ﺃﹸﻧﺎﺱﻳﺘﻄﹶﻬﺮﻭﻥﹶ ( ﺍﻟﻨﻤﻞ ﺍﻵﻳﺔ ]. [ ٥٦
) ﻭﻛﹶﻢ ﺃﹶﻫﻠﹶﻜﹾﻨﺎ ﻣِﻦ ﻗﹶﺮﻳﺔٍ ﺑﻄِﺮﺕ ﻣﻌِﻴﺸﺘﻬﺎ ﻓﹶﺘِﻠﹾﻚ ﻣﺴﺎﻛِﻨﻬﻢ ﻟﹶـﻢ ﺗﺴـﻜﹶﻦ ﻣـﻦﺑﻌﺪِﻫِﻢ ﺇِﻟﱠﺎ ﻗﹶﻠِﻴﻼﹰ ﻭﻛﹸﻨﺎ ﻧﺤﻦ ﺍﻟﹾﻮﺍﺭِﺛِﲔ (ﺍﻟﻘﺼﺺ ﺍﻵﻳﺔ ][ ٥٨
) ﻭﻣﺎ ﻛﹶﺎﻥﹶ ﺭﺑﻚ ﻣﻬﻠِﻚ ﺍﻟﹾﻘﹸﺮﻯ ﺣﺘﻰ ﻳﺒﻌﺚﹶ ﻓِﻲ ﺃﹸﻣﻬﺎ ﺭﺳـﻮﻻﹰ ﻳﺘﻠﹸـﻮﻋﻠﹶﻴﻬِﻢ ﺁﻳﺎﺗِﻨﺎ ﻭﻣﺎ ﻛﹸﻨﺎ ﻣﻬﻠِﻜِﻲ ﺍﻟﹾﻘﹸﺮﻯ ﺇِﻟﱠﺎ ﻭﺃﹶﻫﻠﹸﻬﺎ ﻇﹶﺎﻟِﻤﻮﻥﹶ ( ﺍﻟﻘﺼـﺺ ﺍﻵﻳﺔ] [٥٩ - 39 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
) ﻭﻟﹶﻤﺎ ﺟﺎﺀﺕ ﺭﺳﻠﹸﻨﺎ ﺇِﺑﺮﺍﻫِﻴﻢ ﺑِﺎﻟﹾﺒﺸﺮﻯ ﻗﹶﺎﻟﹸﻮﺍ ﺇِﻧﺎ ﻣﻬﻠِﻜﹸﻮ ﺃﹶﻫﻞِ ﻫﺬِﻩِ ﺍﻟﹾﻘﹶﺮﻳﺔِ ﺇِﻥﱠﺃﹶﻫﻠﹶﻬﺎ ﻛﹶﺎﻧﻮﺍ ﻇﹶﺎﻟِﻤِﲔ ( ﺍﻟﻌﻨﻜﺒﻮﺕ ﺍﻵﻳﺔ ][ 31
) ﺇِﻧﺎ ﻣﱰِﻟﹸﻮﻥﹶ ﻋﻠﹶﻰ ﺃﹶﻫﻞِ ﻫﺬِﻩِ ﺍﻟﹾﻘﹶﺮﻳﺔِ ﺭِﺟﺰﺍﹰ ﻣﻦ ﺍﻟﺴﻤﺎﺀِ ﺑِﻤﺎ ﻛﹶﺎﻧﻮﺍ ﻳﻔﹾﺴﻘﹸﻮﻥﹶ (ﺍﻟﻌﻨﻜﺒﻮﺕ ﺍﻵﻳﺔ ][ 34
)-ﻭﺟﻌﻠﹾﻨﺎ ﺑﻴﻨﻬﻢ ﻭﺑﻴﻦ ﺍﻟﹾﻘﹸﺮﻯ ﺍﻟﱠﺘِﻲ ﺑﺎﺭﻛﹾﻨﺎ ﻓِﻴﻬﺎ ﻗﹸﺮﻯ ﻇﹶﺎﻫِﺮﺓﹰ ﻭﻗﹶﺪﺭﻧﺎ
ﻓِﻴﻬﺎ ﺍﻟﺴﻴﺮ ﺳِﲑﻭﺍ ﻓِﻴﻬﺎ ﻟﹶﻴﺎﻟِﻲ ﻭﺃﹶﻳﺎﻣﺎﹰ ﺁﻣِﻨِﲔ( ﺳﺒﺄ ﺍﻵﻳﺔ] [َ ١٨
) ﻭﻣﺎ ﺃﹶﺭﺳﻠﹾﻨﺎ ﻓِﻲ ﻗﹶﺮﻳﺔٍ ﻣﻦ ﻧﺬِﻳﺮٍ ﺇِﻟﱠﺎ ﻗﹶﺎﻝﹶ ﻣﺘﺮﻓﹸﻮﻫﺎ ﺇِﻧﺎ ﺑِﻤﺎ ﺃﹸﺭﺳِﻠﹾﺘﻢ ﺑِﻪِﻛﹶﺎﻓِﺮﻭﻥﹶ ( ﺳﺒﺄ ﺍﻵﻳﺔ ][٣٤
)-ﻭﺍﺿﺮِﺏ ﻟﹶﻬﻢ ﻣﺜﹶﻼﹰ ﺃﹶﺻﺤﺎﺏ ﺍﻟﹾﻘﹶﺮﻳﺔِ ﺇِﺫﹾ ﺟﺎﺀﻫﺎ ﺍﻟﹾﻤﺮﺳﻠﹸﻮﻥﹶ( ﻳﺲ ﺍﻵﻳﺔ ][ 13
- 40 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
)ﻭﻛﹶﺬﹶﻟِﻚ ﺃﹶﻭﺣﻴﻨﺎ ﺇِﻟﹶﻴﻚ ﻗﹸﺮﺁﻧﺎﹰ ﻋﺮﺑِﻴﺎﹰ ﻟﱢﺘﻨﺬِﺭ ﺃﹸﻡ ﺍﻟﹾﻘﹸﺮﻯ ﻭﻣﻦ ﺣﻮﻟﹶﻬﺎﻭﺗﻨﺬِﺭ ﻳﻮﻡ ﺍﻟﹾﺠﻤﻊِ ﻟﹶﺎ ﺭﻳﺐ ﻓِﻴﻪِ ﻓﹶﺮِﻳﻖ ﻓِﻲ ﺍﻟﹾﺠﻨﺔِ ﻭﻓﹶﺮِﻳﻖ ﻓِﻲ ﺍﻟﺴﻌِﲑِ ﺍﻟﺸﻮﺭﻯ ﺍﻵﻳﺔ] [٧
)ﻭﻣﺎ ﺃﹶﺭﺳﻠﹾﻨﺎ ﻣِﻦ ﻗﹶﺒﻠِﻚ ﺇِﻻﱠ ﺭِﺟﺎﻻﹰ ﻧﻮﺣِﻲ ﺇِﻟﹶﻴﻬِﻢ ﻣﻦ ﺃﹶﻫﻞِ ﺍﻟﹾﻘﹸﺮﻯ ﺃﹶﻓﹶﻠﹶﻢ ﻳﺴِﲑﻭﺍﹾﻓِﻲ ﺍﻷَﺭﺽِ ﻓﹶﻴﻨﻈﹸﺮﻭﺍﹾ ﻛﹶﻴﻒ ﻛﹶﺎﻥﹶ ﻋﺎﻗِﺒﺔﹸ ﺍﻟﱠﺬِﻳﻦ ﻣِﻦ ﻗﹶﺒﻠِﻬِﻢ ﻭﻟﹶﺪﺍﺭ ﺍﻵﺧِﺮﺓِ ﺧﻴﺮ ﻟﱢﻠﱠﺬِﻳﻦ ﺍﺗﻘﹶﻮﺍﹾ ﺃﹶﻓﹶﻼﹶ ﺗﻌﻘِﻠﹸﻮﻥﹶ ( ﻳﻮﺳﻒ ﺍﻵﻳﺔ ][ 109
)-ﻭﻛﹶﺬﹶﻟِﻚ ﻣﺎ ﺃﹶﺭﺳﻠﹾﻨﺎ ﻣِﻦ ﻗﹶﺒﻠِﻚ ﻓِﻲ ﻗﹶﺮﻳﺔٍ ﻣﻦ ﻧﺬِﻳﺮٍ ﺇِﻟﱠﺎ ﻗﹶﺎﻝﹶ ﻣﺘﺮﻓﹸﻮﻫﺎ
ﺇِﻧﺎ ﻭﺟﺪﻧﺎ ﺁﺑﺎﺀﻧﺎ ﻋﻠﹶﻰ ﺃﹸﻣﺔٍ ﻭﺇِﻧﺎ ﻋﻠﹶﻰ ﺁﺛﹶﺎﺭِﻫِﻢ ﻣﻘﹾﺘﺪﻭﻥﹶ ( ﺍﻟﺰﺧﺮﻑ ﺍﻵﻳﺔ] [٢٣
)-ﻭﻗﹶﺎﻟﹸﻮﺍ ﻟﹶﻮﻟﹶﺎ ﻧﺰﻝﹶ ﻫﺬﹶﺍ ﺍﻟﹾﻘﹸﺮﺁﻥﹸ ﻋﻠﹶﻰ ﺭﺟﻞٍ ﻣﻦ ﺍﻟﹾﻘﹶﺮﻳﺘﻴﻦِ ﻋﻈِﻴﻢٍ (
ﺍﻟﺰﺧﺮﻑ ﺍﻵﻳﺔ] [٣١
- 41 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
) -ﻭﻟﹶﻘﹶﺪ ﺃﹶﻫﻠﹶﻜﹾﻨﺎ ﻣﺎ ﺣﻮﻟﹶﻜﹸﻢ ﻣﻦ ﺍﻟﹾﻘﹸﺮﻯ ﻭﺻﺮﻓﹾﻨﺎ ﺍﻟﹾﺂﻳﺎﺕِ ﻟﹶﻌﻠﱠﻬﻢ
ﻳﺮﺟِﻌﻮﻥﹶ(
ﺍﻷﺣﻘﺎﻑ ﺍﻵﻳﺔ] [٢٧
)ﻭ ﹶﻛﺄﹶﻳﻦ ﻣﻦ ﻗﹶﺮﻳﺔٍ ﻫِﻲ ﺃﹶﺷﺪ ﻗﹸﻮﺓﹰ ﻣﻦ ﻗﹶﺮﻳﺘِﻚ ﺍﻟﱠﺘِﻲ ﺃﹶﺧﺮﺟﺘﻚ ﺃﹶﻫﻠﹶﻜﹾﻨﺎﻫﻢ ﻓﹶﻠﹶﺎ ﻧﺎﺻِﺮﻟﹶﻬﻢ ( ﳏﻤﺪ ﺍﻵﻳﺔﹾ ][ 13
)ﻣﺎ ﺃﹶﻓﹶﺎﺀ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻰ ﺭﺳﻮﻟِﻪِ ﻣِﻦ ﺃﹶﻫﻞِ ﺍﻟﹾﻘﹸﺮﻯ ﻓﹶﻠِﻠﱠﻪِ ﻭﻟِﻠﺮﺳﻮﻝِ ﻭﻟِﺬِﻱﺍﻟﹾﻘﹸﺮﺑﻰ ﻭﺍﻟﹾﻴﺘﺎﻣﻰ ﻭﺍﻟﹾﻤﺴﺎﻛِﲔِ ﻭﺍﺑﻦِ ﺍﻟﺴﺒِﻴﻞِ ﻛﹶﻲ ﻟﹶﺎ ﻳﻜﹸﻮﻥﹶ ﺩﻭﻟﹶﺔﹰ ﺑﻴﻦ
ﺍﻟﹾﺄﹶﻏﹾﻨِﻴﺎﺀ ﻣِﻨﻜﹸﻢ ﻭﻣﺎ ﺁﺗﺎﻛﹸﻢ ﺍﻟﺮﺳﻮﻝﹸ ﻓﹶﺨﺬﹸﻭﻩ ﻭﻣﺎ ﻧﻬﺎﻛﹸﻢ ﻋﻨﻪ ﻓﹶﺎﻧﺘﻬﻮﺍ ﻭﺍﺗﻘﹸﻮﺍ ﺍﻟﻠﱠﻪ ﺇِﻥﱠ ﺍﻟﻠﱠﻪ ﺷﺪِﻳﺪ ﺍﻟﹾﻌِﻘﹶﺎﺏِ( ﺍﳊﺸﺮ ﺍﻵﻳﺔ ][ 7
)ﻟﹶﺎ ﻳﻘﹶﺎﺗِﻠﹸﻮﻧﻜﹸﻢ ﺟﻤِﻴﻌﺎﹰ ﺇِﻟﱠﺎ ﻓِﻲ ﻗﹸﺮﻯ ﻣﺤﺼﻨﺔٍ ﺃﹶﻭ ﻣِﻦ ﻭﺭﺍﺀ ﺟﺪﺭٍ ﺑﺄﹾﺳﻬﻢﺑﻴﻨﻬﻢ ﺷﺪِﻳﺪ ﺗﺤﺴﺒﻬﻢ ﺟﻤِﻴﻌﺎﹰ ﻭﻗﹸﻠﹸﻮﺑﻬﻢ ﺷﺘﻰ ﺫﹶﻟِﻚ ﺑِـﺄﹶﻧﻬﻢ ﻗﹶـﻮﻡ ﻟﱠـﺎ ﻳﻌﻘِﻠﹸﻮﻥ َ( ﺍﳊﺸﺮ ﺍﻵﻳﺔ] [١٤
- 42 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
) -ﻭﻛﹶﺄﹶﻳﻦ ﻣﻦ ﻗﹶﺮﻳﺔٍ ﻋﺘﺖ ﻋﻦ ﺃﹶﻣﺮِ ﺭﺑﻬﺎ ﻭﺭﺳﻠِﻪِ ﻓﹶﺤﺎﺳـﺒﻨﺎﻫﺎ ﺣِﺴـﺎﺑﺎﹰ
ﺷﺪِﻳﺪﺍﹰ ﻭﻋﺬﱠﺑﻨﺎﻫﺎ ﻋﺬﹶﺍﺑﺎﹰ ﻧﻜﹾﺮﺍﹰ ( ﺍﻟﻄﻼﻕ ﺍﻵﻳﺔ] [٨
)ﻭﺇِﺫﹾ ﻗﹸﻠﹾﻨﺎ ﺍﺩﺧﻠﹸﻮﺍﹾ ﻫـﺬِﻩِ ﺍﻟﹾﻘﹶﺮﻳﺔﹶ ﻓﹶﻜﹸﻠﹸﻮﺍﹾ ﻣِﻨﻬﺎ ﺣﻴﺚﹸ ﺷِﺌﹾﺘﻢ ﺭﻏﹶﺪﺍﹰ ﻭﺍﺩﺧﻠﹸﻮﺍﹾﺍﻟﹾﺒﺎﺏ ﺳﺠﺪﺍﹰ ﻭﻗﹸﻮﻟﹸﻮﺍﹾ ﺣِﻄﱠﺔﹲ ﻧﻐﻔِﺮ ﻟﹶﻜﹸﻢ ﺧﻄﹶﺎﻳﺎﻛﹸﻢ ﻭﺳﻨﺰِﻳﺪ ﺍﻟﹾﻤﺤﺴِﻨِﲔ ( ﺍﻟﺒﻘﺮﺓ ﺍﻵﻳﺔ] [٥٨
) ﻭﻣﺎ ﻟﹶﻜﹸﻢ ﻻﹶ ﺗﻘﹶﺎﺗِﻠﹸﻮﻥﹶ ﻓِﻲ ﺳﺒِﻴﻞِ ﺍﻟﻠﹼﻪِ ﻭﺍﻟﹾﻤﺴﺘﻀﻌﻔِﲔ ﻣِﻦ ﺍﻟﺮﺟـﺎﻝِ ﻭﺍﻟﻨﺴـﺎﺀﻭﺍﻟﹾﻮِﻟﹾﺪﺍﻥِ ﺍﻟﱠﺬِﻳﻦ ﻳﻘﹸﻮﻟﹸﻮﻥﹶ ﺭﺑﻨﺎ ﺃﹶﺧﺮِﺟﻨﺎ ﻣِﻦ ﻫـﺬِﻩِ ﺍﻟﹾﻘﹶﺮﻳﺔِ ﺍﻟﻈﱠﺎﻟِﻢِ ﺃﹶﻫﻠﹸﻬﺎ ﻭﺍﺟﻌﻞ ﻟﱠﻨﺎ ﻣِﻦ ﻟﱠﺪﻧﻚ ﻭﻟِﻴﺎﹰ ﻭﺍﺟﻌﻞ ﻟﱠﻨﺎ ﻣِﻦ ﻟﱠﺪﻧﻚ ﻧﺼِﲑﺍﹰ ( ﺍﻟﻨﺴﺎﺀ ﺍﻵﻳﺔ] [٧٥
- 43 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
.٢ﺍﻟـﻘـﺮﻳــﺔ ﺣــﻀـﺮﻟﻘﺪ ﻋﻠﻞ ﺍﻟﺒﺎﺣﺜﻮﻥ ﺃﻥ ﺗﻄﻮﺭ ﺍﻟﺒﺎﺩﻳﺔ ﺇﱃ ﻣﺎ ﻳﺴﻤﻰ ﺑﺎﳌﺪﻳﻨﺔ ﻛﺎﻥ ﻧﺘﺎﺝ ﺗﻄﻮﺭ ﺍﳌﻬﻦ ﻭﺗﻔﺮﻋﻬﺎ ،ﻭﻛﺬﺍ ﲣﺼﺼﻬﺎ ،ﻭﻛﺎﻥ ﻧﺘﺎﺝ ﻛﺬﻟﻚ ﺗﻄﻮﺭ ﻋﻼﻗﺎﺕ ﺍﻻﺟﺘﻤﺎﻉ ﺇﱃ ﺩﺭﺟﺔ ﺍﻟﺘﻌﻘﻴﺪ ،ﳑﺎ ﺃﺳﻔﺮ ﻋﻦ ﻇﻬﻮﺭ ﻣﺎ ﻳﺴﻤﻰ ﺍﳌﻠﻚ ﻭ ﺍﻟﻘﻀﺎﺀ . ﻭ ﻫﺬﺍ ﺍﻟﺘﻌﻠﻴﻞ ﻻ ﻧﺮﺩﻩ ﻟﻜﻨﻨﺎ ﻧﻨﺼﻒ ﻣﻦ ﺧﻼﻟﻪ ﺍﻟﻘﺮﻳﺔ ﺍﻟﱵ ﻛﺎﻧﺖ ﻭﻣﺎﺯﻟﺖ ﺗﻠﻔﻆ ﻋﻠﻰ ﺃﺎ ﻣﺪﻟﻮﻝ ﻭ ﻣﺼﻄﻠﺢ ﻳﻌﱪ ﺑﻪ ﻋﻦ ﺍﻟﺮﻳﻒ ﻭﻋﻦ ﺍﻟﺒﺎﺩﻳﺔ ،ﻏﲑ ﺃﺎ ﻻ ﲢﻴﺪ ﰲ ﻣﻔﻬﻮﻣﻬﺎ ﻛﻤﺎ ﻭﺭﺩﺕ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻋﻦ ﺗﻌﻠﻴﻞ ﺍﻟﺒﺎﺣﺜﲔ ﺍﻟﺬﻱ ﺫﻛﺮﻧﺎﻩ .
ﻓﻠﻘﺪ ﺃﻗﺘﺮﻥ ﻟﻔﻆ ﺍﻟﻘﺮﻳﺔ ﺑﻠﻔﻆ ﺍﳌﻠﻚ ﰲ ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ ﻋﻠﻰ ﻟﺴﺎﻥ ﻣﻠﻜﺔ ﺳﺒﺄ ﰲ ﺳﻮﺭﺓ ﺍﻟﻨﻤﻞ ﺍﻵﻳﺔ – )-٣٤ﻗﹶﺎﻟﹶﺖ ﺇِﻥﱠ ﺍﻟﹾﻤﻠﹸﻮﻙ ﺇِﺫﹶﺍ ﺩﺧﻠﹸﻮﺍ ﻗﹶﺮﻳﺔﹰ ﺃﹶﻓﹾﺴﺪﻭﻫﺎ ﻭﺟﻌﻠﹸﻮﺍ ﺃﹶﻋِﺰﺓﹶ ﺃﹶﻫﻠِﻬﺎ ﺃﹶﺫِﻟﱠﺔﹰ ﻭﻛﹶﺬﹶﻟِﻚ ﻳﻔﹾﻌﻠﹸﻮﻥﹶ( .
ﻫﺬﺍ ﺍﻻﻗﺘﺮﺍﻥ ﻻﺯﻣﻪ ﰲ ﳑﻠﻜﺔ ﺳﻠﻴﻤﺎﻥ ﺍﺧﺘﺼﺎﺹ ﰲ ﺍﳌﻬﻦ ﻭ ﺍﳊﺮﻑ ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ ﰲ ﺳﻮﺭﺓ ﺹ ....) -٣٧-ﻛﹸﻞﱠ ﺑﻨﺎﺀ ﻭﻏﹶﻮﺍﺹٍ(.
- 44 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﻛﻤﺎ ﺍﺳﺘﺨﺪﻡ ﺇﺑﺎﻥ ﺗﻠﻚ ﺍﻟﻔﺘﺮﺓ ﻃﲑ ﺍﳍﺪﻫﺪ ﻧﺎﻗﻼ ﻟﻠﱪﻳﺪ ﰲ ﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ
)ﺍﺫﹾﻫﺐ ﺑﻜِﺘﺎﺑِﻲ ﻫﺬﹶﺍ ﻓﹶﺄﹶﻟﹾﻘِﻪ ﺇِﻟﹶﻴﻬِﻢ ﺛﹸﻢ ﺗﻮﻝﱠ ﻋﻨﻬﻢ ﻓﹶﺎﻧﻈﹸﺮ ﻣﺎﺫﹶﺍ ﻳﺮﺟِﻌﻮﻥﹶ( ﺍﻟﻨﻤﻞ ﺍﻵﻳﺔ] [٢٨ ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﳚﻌﻠﻨﺎ ﻧﺴﺘﻨﺒﻂ ﺃﻥ ﺗﻠﻚ ﺍﳊﻘﺒﺔ ﳍﺎ ﻣﻌﺮﻓﺔ ﺑﺘﻘﺴﻴﻢ ﺍﻷﺩﻭﺍﺭ ﻭﺍﳌﻬﻦ ﻭﻫﺎﺗﻪ ﺧﺎﺻﻴﺔ ﻣﻦ ﺃﻫﻢ ﺍﳋﺼﺎﺋﺺ ﺍﻟﻌﻤﺮﺍﻧﻴﺔ ﻟﻠﺘﺠﻤﻊ ﺍﻟﺒﺸﺮﻱ . ﻭﻳﻘﺎﺑﻞ ﻫﺬﺍ ﻛﻠﻪ ﰲ ﺍﳉﻬﺔ ﺍﳌﻮﺍﺯﻳﺔ ﻣﺒﺪﺃ ﺍﻻﺣﺘﻜﺎﻡ ﺇﱃ ﺍﻟﺸﻮﺭﻯ ﻟﺪﻯ ﻣﻠﻜﺔ
ﺳﺒﺄ )ﻗﹶﺎﻟﹶﺖ ﻳﺎ ﺃﹶﻳﻬﺎ ﺍﳌﹶﻠﹶﺄﹸ ﺃﹶﻓﹾﺘﻮﻧِﻲ ﻓِﻲ ﺃﹶﻣﺮِﻱ ﻣﺎ ﻛﹸﻨﺖ ﻗﹶﺎﻃِﻌﺔﹰ ﺃﹶﻣﺮﺍﹰ ﺣﺘﻰ
ﺗﺸﻬﺪﻭﻥِ ( ﺍﻟﻨﻤﻞ ﺍﻵﻳﺔ] [٣٢
ﻭﻫﻮ ﺃﺭﻗﻰ ﺳﻠﻮﻙ ﰲ ﺍﻟﺴﻠﻄﺔ ﻭ ﺍﳊﻜﻢ .
ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺫﻟﻚ ﳒﺪ ﺗﺒﺎﺩﻝ ﺍﳍﺪﺍﻳﺎ )ﻭﺇِﻧﻲ ﻣﺮﺳِﻠﹶﺔﹲ ﺇِﻟﹶﻴﻬِﻢ ﺑِﻬﺪِﻳﺔٍ ﻓﹶﻨﺎﻇِﺮﺓﹲ ﺑِﻢ ﻳﺮﺟِﻊ ﺍﻟﹾﻤﺮﺳﻠﹸﻮﻥﹶ ( ﺍﻟﻨﻤﻞ ﺍﻵﻳﺔ ] .[ 35ﻭﻫﻮ ﺳﻠﻮﻙ ﺣﻴﺎﺓ ﺣﻀﺮﻳﺔ ﺍﺟﺘﻤﺎﻋﻴﺔ ﺟﺪ ﻣﺘﻄﻮﺭﺓ ﰲ ﺣﻴﺎﺓ ﺍﻟﺒﺸﺮﻳﺔ .
- 45 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﺇﺫﻥ ﻫﺬﺍ ﺍﻻﻗﺘﺮﺍﻥ ﻭﻫﺬﺍ ﺍﻟﺘﻘﺴﻴﻢ ﰲ ﺍﳌﻬﻦ ،ﻭ ﰲ ﺗﻄﻮﺭ ﺍﻟﺴﻠﻮﻙ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻭ ﺗﻄﻮﺭ ﺍﳊﻜﻢ ﳚﻌﻠﻨﺎ ﳕﻴﻞ ﺑﺎﻟﻜﻔﺔ ﺇﱃ ﺍﻋﺘﺒﺎﺭ ﺃﻥ ﺍﻟﻘﺮﻳﺔ ﻫﻲ ﺣﻀﺮ ﻭﻟﻴﺴﺖ ﺑﺎﺩﻳﺔ .
ﻭﻟﻘﺪ ﻭﺭﺩ ﰲ ﺻﻔﻮﺓ ﺍﻟﺘﻔﺎﺳﲑ ﶈﻤﺪ ﻋﻠﻲ ﺍﻟﺼﺎﺑﻮﱐ ﰲ ﺷﺮﺡ ﺍﻵﻳﺔ -١٠٩ -ﻣﻦ ﺳﻮﺭﺓ ﻳﻮﺳﻒ ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ )ﻭﻣﺎ ﺃﹶﺭﺳﻠﹾﻨﺎ ﻣِﻦ ﻗﹶﺒﻠِﻚ ﺇِﻻﱠ ﺭِﺟﺎﻻﹰ ﻧﻮﺣِﻲ ﺇِﻟﹶﻴﻬِﻢ ﻣﻦ ﺃﹶﻫﻞِ ﺍﻟﹾﻘﹸﺮﻯ ﺃﹶﻓﹶﻠﹶﻢ ﻳﺴِﲑﻭﺍﹾ ﻓِﻲ ﺍﻷَﺭﺽِ ﻓﹶﻴﻨﻈﹸﺮﻭﺍﹾ ﻛﹶﻴﻒ ﻛﹶﺎﻥﹶ ﻋﺎﻗِﺒﺔﹸ ﺍﻟﱠﺬِﻳﻦ ﻣِﻦ ﻗﹶﺒﻠِﻬِﻢ ﻭﻟﹶﺪﺍﺭ ﺍﻵﺧِﺮﺓِ ﺧﻴﺮ ﻟﱢﻠﱠﺬِﻳﻦ ﺍﺗﻘﹶﻮﺍﹾ ﺃﹶﻓﹶﻼﹶ ﺗﻌﻘِﻠﹸﻮﻥﹶ (.
ﺃﻥ ﻣﻦ ﺃﻫﻞ ﺍﻟﻘﺮﻯ ،ﲟﻌﲎ ﻣﻦ ﺃﻫﻞ ﺍﳌﺪﻥ ﻭﺍﻷﻣﺼﺎﺭ ﻻ ﻣﻦ ﺃﻫﻞ ﺍﻟﺒﻮﺍﺩﻱ ،ﻭﺃﻥ ﺍﷲ ﱂ ﻳﺒﻌﺚ ﻧﺒﻴﺎ ﻣﻦ ﺃﻫﻞ ﺍﻟﺒﺎﺩﻳﺔ ﻗﻂ . ﻭﻫﺬﺍ ﺗﺄﻛﻴﺪ ﻋﻠﻰ ﺃﻥ ﺍﻟﻘﺮﻳﺔ ﻟﻴﺴﺖ ﺍﻟﺒﺎﺩﻳﺔ ﺃﻭ ﺍﻟﺮﻳﻒ ﻛﻤﺎ ﺟﺮﺕ ﺍﻟﻌﺎﺩﺓ ﰲ ﺍﺳﺘﻌﻤﺎﻝ ﻫﺬﺍ ﺍﳌﺼﻄﻠﺢ .
- 46 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
.٣ -
ﺍﻟـﻘـﺮﻳـﺔ ﻫـﻲ ﺍﻟـﻤـﺪﻳـﻨـﺓ
ﻣﻦ ﺧﻼﻝ ﻗﺮﺍﺀﺗﻨﺎ ﻟﻜﺘﺎﺏ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺍﺳﺘﻮﻗﻔﺘﻨﺎ ﺁﻳﺎﺕ ﺑﻴﻨﺎﺕﺟﻌﻠﺘﻨﺎ ﻧﺘﺴﺎﺀﻝ ﻋﻦ ﻣﻔﻬﻮﻣﻲ ﺍﻟﻘﺮﻳﺔ ﻭ ﺍﳌﺪﻳﻨﺔ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ.
ﻓﻮﺭﺩﺕ ﰲ ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ ﺍﻵﻳﺔ – -٧٧ﻗﻮﻟﻪ ﺟﻞ ﻭ ﻋﻼ)ﻓﹶﺎﻧﻄﹶﻠﹶﻘﹶﺎ ﺣﺘﻰ ﺇِﺫﹶﺍ ﺃﹶﺗﻴﺎ ﺃﹶﻫﻞﹶ ﻗﹶﺮﻳﺔٍ ﺍﺳﺘﻄﹾﻌﻤﺎ ﺃﹶﻫﻠﹶﻬﺎ ﻓﹶﺄﹶﺑﻮﺍ ﺃﹶﻥ ﻳﻀﻴﻔﹸﻮﻫﻤﺎ ﻓﹶﻮﺟﺪﺍ ﻓِﻴﻬﺎ ﺟِﺪﺍﺭﺍﹰ ﻳﺮِﻳﺪ
ﺃﹶﻥﹾ ﻳﻨﻘﹶﺾ ﻓﹶﺄﹶﻗﹶﺎﻣﻪ ﻗﹶﺎﻝﹶ ﻟﹶﻮ ﺷِﺌﹾﺖ ﻟﹶﺎﺗﺨﺬﹾﺕ ﻋﻠﹶﻴﻪِ ﺃﹶﺟﺮﺍﹰ (.
ﻭﺟﺎﺀ ﰲ ﻧﻔﺲ ﺍﻟﺴﻮﺭﺓ ﺍﻵﻳﺔ – -٨٢ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) ﻭﺃﹶﻣﺎ ﺍﻟﹾﺠِﺪﺍﺭ ﻓﹶﻜﹶﺎﻥﹶ ﻟِﻐﻠﹶـﺎﻣﻴﻦِ ﻳﺘِﻴﻤﻴﻦِ ﻓِﻲ ﺍﻟﹾﻤﺪِﻳﻨﺔِ ﻭﻛﹶﺎﻥﹶ ﺗﺤﺘﻪ ﻛﹶﱰﹲ ﻟﱠﻬﻤﺎ ﻭﻛﹶﺎﻥﹶ ﺃﹶﺑﻮﻫﻤﺎ ﺻﺎﻟِﺤﺎﹰ ﹶﻓﺄﹶﺭﺍﺩ ﺭﺑـﻚ ﺃﹶﻥﹾ ﻳﺒﻠﹸﻐﺎ ﺃﹶﺷﺪﻫﻤﺎ ﻭﻳﺴﺘﺨﺮِﺟﺎ ﻛﹶﱰﹶﻫﻤﺎ ﺭﺣﻤﺔﹰ ﻣﻦ ﺭﺑﻚ ﻭﻣﺎ ﻓﹶﻌﻠﹾﺘﻪ ﻋﻦ ﺃﹶﻣﺮِﻱ ﺫﹶﻟِـﻚ ﺗﺄﹾﻭِﻳﻞﹸ ﻣﺎ ﻟﹶﻢ ﺗﺴﻄِﻊ ﻋﻠﹶﻴﻪِ ﺻﺒﺮﺍ( ﺍﻟﻜﻬﻒ ﺍﻵﻳﺔ] [٨٢ ﻫﻨﺎ ﺗﺴﺎﺀﻟﻨﺎ ﻋﻦ ﺳﺮ ﺗﻄﺎﺑﻖ ﻣﻔﻬﻮﻣﻲ ﺍﻟﻘﺮﻳﺔ ﻭﺍﳌﺪﻳﻨﺔ ﻋﻠﻰ ﺍﻟﺴﻮﺍﺀ .....؟؟؟ ﺍﺑﻦ ﻛﺜﲑ ﻳﻌﺘﱪ ﰲ ﺗﻔﺴﲑﻩ ﻟﻶﻳﺔ –-٨٢ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ ﺃﻥ ﺫﻟﻚ ﻳﻌﺘﱪ ﺩﻟﻴﻞ ﻗﺎﻃﻊ ﻋﻠﻰ ﺍﻧﻪ ﳝﻜﻦ ﺇﻃﻼﻕ ﺍﺳﻢ ﺍﻟﻘﺮﻳﺔ ﻋﻠﻰ ﺍﳌﺪﻳﻨﺔ ﻭﺍﻥ ﺍﻟﻘﺮﻳﺔ ﻫﻲ ﺍﳌﺪﻳﻨﺔ .
- 47 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﻛﻤﺎ ﻧﻘﺮﺃ ﰲ ﺻﻔﻮﺓ ﺍﻟﺘﻔﺎﺳﲑ ﶈﻤﺪ ﻋﻠﻲ ﺍﻟﺼﺎﺑﻮﱐ ﰲ ﺗﻔﺴﲑﻩ ﻟﻘﻮﻟﻪ ﻋﺰ ﻭﺟﻞ ﰲ ﺳﻮﺭﺓ ﻳﻮﺳﻒ ) ﻭﻗﹶﺎﻝﹶ ﻧِﺴﻮﺓﹲ ﻓِﻲ ﺍﻟﹾﻤﺪِﻳﻨﺔِ ﺍﻣﺮﺃﹶﺓﹸ ﺍﻟﹾﻌﺰِﻳﺰِ ﺗﺮﺍﻭِﺩ ﻓﹶﺘﺎﻫﺎ ﻋﻦ ﻧﻔﹾﺴِﻪِ ﻗﹶﺪ ﺷﻐﻔﹶﻬﺎ ﺣﺒﺎﹰ ﺇِﻧﺎ ﻟﹶﻨﺮﺍﻫﺎ ﻓِﻲ ﺿﻼﹶﻝٍ ﻣﺒِﲔٍ ( ﻳﻮﺳﻒ ﺍﻵﻳﺔ ][٣٠ ﻗﺎﻝ ﻧﺴﻮﺓ ﰲ ﺍﳌﺪﻳﻨﺔ ،ﺃﻱ ﻗﺎﻝ ﲨﺎﻋﺔ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﰲ ﻣﺪﻳﻨﺔ ﻣﺼﺮ . ﻫﺎﺗﻪ ﺍﳌﺪﻳﻨﺔ ﻧﻔﺴﻬﺎ ﺗﺴﻤﻰ ﺑﺎﻟﻘﺮﻳﺔ ﰲ ﺗﻔﺴﲑﻩ ﻟﻘﻮﻟﻪ ﻋﺰ ﻭﺟﻞ )ﻭﺍ ﺳﺄﹶﻝِ ﺍﻟﹾﻘﹶﺮﻳﺔﹶ ﺍﻟﱠﺘِﻲ ﻛﹸﻨﺎ ﻓِﻴﻬﺎ ﻭﺍﻟﹾﻌِﻴﺮ ﺍﻟﱠﺘِﻲ ﺃﹶﻗﹾﺒﻠﹾﻨﺎ ﻓِﻴﻬﺎ ﻭﺇِﻧﺎ ﻟﹶﺼﺎﺩِﻗﹸﻮﻥﹶ ( ﻳﻮﺳﻒ ﺍﻵﻳﺔ] ،[ ٨٢ ﺣﻴﺚ ﻳﻮﺿﺢ :ﺃﻱ ﺃﺳﺌﻞ ﺃﻫﻞ ﻣﺼﺮ ﻋﻦ ﺣﻘﻴﻘﺔ ﻣﺎ ﺣﺪﺙ . ﻭﻫﻮ ﺩﻟﻴﻞ ﺁﺧﺮ ﻋﻠﻰ ﺃﻥ ﺍﳌﺪﻳﻨﺔ ﻫﻲ ﺍﻟﻘﺮﻳﺔ ... ﻭﻗﺪ ﻭﺭﺩ ﰲ ﺟﺎﻣﻊ ﺍﻟﺒﻴﺎﻥ ﰲ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﻟﻠﻄﱪﻱ ﻗﻮﻟﻪ ﰲ ﺷﺮﺡ ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺍﻵﻳﺔ – -٧٥ﺍﻟﻘﺮﻳﺔ ﻛﻞ ﻣﺪﻳﻨﺔ ﺗﺴﻤﻰ ﻗﺮﻳﺔ ﻋﻨﺪ ﺍﻟﻌﺮﺏ ،ﻭﻫﻲ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﻣﻜﺔ . ﻭﺍﺳﺘﺮﺳﺎﻻ ﰲ ﻣﺰﻳﺪ ﻣﻦ ﺍﻟﻔﻬﻢ ﻭ ﺍﻟﺘﻘﺼﻲ ،ﺍﺭﺗﺄﻳﻨﺎ ﺃﻥ ﻧﺒﺤﺚ ﻋﻦ ﻣﺪﻟﻮﻝ ﻫﺬﻳﻦ ﺍﳌﻔﻬﻮﻣﲔ ﻣﻦ ﺣﻴﺚ ﺍﳉﺎﻧﺐ ﺍﻟﻠﻐﻮﻱ ﻓﻮﺟﺪﻧﺎ ﰲ ﺍﳌﻨﺠﺪ ﰲ ﺍﻟﻠﻐﺔ ﻭﺍﻹﻋﻼﻡ ﻃﺒﻌﺔ ﺑﲑﻭﺕ ،ﺃﻥ ﺍﳌﺪﻳﻨﺔ ﻫﻲ ﺍﳌﺼﺮ ﺍﳉﺎﻣﻊ ﻭﺍﻥ ﺍﻟﻘﺮﻳﺔ ﻛﺬﻟﻚ ﻫﻲ ﲨﻊ ﺍﻟﻨﺎﺱ ،ﻭﻫﻲ ﺍﳌﺼﺮ ﺍﳉﺎﻣﻊ ﺃﻳﻀﺎ .
- 48 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
.٤ﺍﻟـﻘـﺮﻳـﺔ ﻣـﺪﻳـﻨـﺔ ﻛــﺒﻴـﺮﺓ ﺇﻥ ﺍﻟﺘﺄﻣﻞ ﰲ ﺍﻵﻳﺎﺕ ﺍﻟﺘﺎﻟﻴﺔ ﻳﺪﺭﻙ ﻣﻠﻴﺎ ﺃﻥ ﺍﻟﻘﺮﻳﺔ ﻫﻲ ﺃﻛﱪ ﻣﻦ ﺍﳌﺪﻳﻨﺔﻭﻟﻴﺲ ﺍﻟﻌﻜﺲ ﻓﻠﻘﺪ ﻭﺭﺩ ﰲ ﺳﻮﺭ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ: ) ﻭﺟﺎﺀ ﺃﹶﻫﻞﹸ ﺍﻟﹾﻤﺪِﻳﻨﺔِ ﻳﺴﺘﺒﺸِﺮﻭﻥﹶ( ﺍﳊﺠﺮ ﺍﻵﻳﺔ] [٦٧ )ﻭﻗﹶﺎﻝﹶ ﻧِﺴﻮﺓﹲ ﻓِﻲ ﺍﻟﹾﻤﺪِﻳﻨﺔِ ﺍﻣﺮﺃﹶﺓﹸ ﺍﻟﹾﻌﺰِﻳﺰِ ﺗﺮﺍﻭِﺩ ﻓﹶﺘﺎﻫﺎ ﻋﻦ ﻧﻔﹾﺴِﻪِ ﻗﹶﺪ ﺷﻐﻔﹶﻬﺎ ﺣﺒﺎﹰ ﺇِﻧﺎ ﻟﹶﻨﺮﺍﻫﺎ ﻓِﻲ ﺿﻼﹶﻝٍ ﻣﺒِﲔٍ ﻳﻮﺳﻒ ﺍﻵﻳﺔ ][٣٠ ) ﻭﺃﹶﻣﺎ ﺍﻟﹾﺠِﺪﺍﺭ ﻓﹶﻜﹶﺎﻥﹶ ﻟِﻐﻠﹶﺎﻣﻴﻦِ ﻳﺘِﻴﻤﻴﻦِ ﻓِﻲ ﺍﻟﹾﻤﺪِﻳﻨﺔِ ﻭﻛﹶﺎﻥﹶ ﺗﺤﺘﻪ ﻛﹶﱰﹲ ﻟﱠﻬﻤﺎ ﻭﻛﹶـﺎﻥﹶ ﺃﹶﺑﻮﻫﻤﺎ ﺻﺎﻟِﺤﺎﹰ ﹶﻓﺄﹶﺭﺍﺩ ﺭﺑﻚ ﺃﹶﻥﹾ ﻳﺒﻠﹸﻐﺎ ﺃﹶﺷﺪﻫﻤﺎ ﻭﻳﺴﺘﺨﺮِﺟﺎ ﻛﹶﱰﹶﻫﻤﺎ ﺭﺣﻤـﺔﹰ ﻣـﻦ ﺭﺑﻚ ﻭﻣﺎ ﻓﹶﻌﻠﹾﺘﻪ ﻋﻦ ﺃﹶﻣﺮِﻱ ﺫﹶﻟِﻚ ﺗﺄﹾﻭِﻳﻞﹸ ﻣﺎ ﻟﹶﻢ ﺗﺴﻄِﻊ ﻋﻠﹶﻴﻪِ ﺻـﺒﺮﺍﹰ ( ﺍﻟﻜﻬـﻒ ﺍﻵﻳﺔ] [٨٢ ) ﻭﻛﹶﺎﻥﹶ ﻓِﻲ ﺍﻟﹾﻤﺪِﻳﻨﺔِ ﺗِﺴﻌﺔﹸ ﺭﻫﻂٍ ﻳﻔﹾﺴِﺪﻭﻥﹶ ﻓِﻲ ﺍﹾﻟﺄﹶﺭﺽِ ﻭﻟﹶﺎ ﻳﺼـﻠِﺤﻮﻥﹶ( ﺍﻟﻨﻤـﻞ ﺍﻵﻳﺔ] [٤٨
- 49 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﻭﻗﻮﻟﻪ ﻛﺬﻟﻚ :
)ﻭﻟﹸﻮﻃﺎﹰ ﺁﺗﻴﻨﺎﻩ ﺣﻜﹾﻤﺎﹰ ﻭﻋِﻠﹾﻤﺎﹰ ﻭﻧﺠﻴﻨﺎﻩ ﻣِﻦ ﺍﻟﹾﻘﹶﺮﻳﺔِ ﺍﻟﱠﺘِﻲ ﻛﹶﺎﻧﺖ ﺗﻌﻤﻞﹸ ﺍﻟﹾﺨﺒﺎﺋِﺚﹶ ﺇِﻧﻬﻢ ﻛﹶﺎﻧﻮﺍ ﻗﹶﻮﻡ ﺳﻮﺀٍ ﻓﹶﺎﺳِﻘِﲔ (ﺍﻷﻧﺒﻴﺎﺀ ﺍﻵﻳﺔ][ 74 )ﻭﻣﺎ ﻛﹶﺎﻥﹶ ﺟﻮﺍﺏ ﻗﹶﻮﻣِﻪِ ﺇِﻻﱠ ﺃﹶﻥ ﻗﹶﺎﻟﹸﻮﺍﹾ ﺃﹶﺧﺮِﺟﻮﻫﻢ ﻣﻦ ﻗﹶﺮﻳﺘِﻜﹸﻢ ﺇِﻧﻬﻢ ﺃﹸﻧﺎﺱ ﻳﺘﻄﹶﻬﺮﻭﻥﹶ( ﺍﻷﻋﺮﺍﻑ ﺍﻵﻳﺔ ][ 82
)ﻓﹶﻤﺎ ﻛﹶﺎﻥﹶ ﺟﻮﺍﺏ ﻗﹶﻮﻣِﻪِ ﺇِﻟﱠﺎ ﺃﹶﻥ ﻗﹶﺎﻟﹸﻮﺍ ﺃﹶﺧﺮِﺟﻮﺍ ﺁﻝﹶ ﻟﹸﻮﻁٍ ﻣﻦ ﻗﹶﺮﻳﺘِﻜﹸﻢ ﺇِﻧﻬﻢ ﺃﹸﻧﺎﺱ ﻳﺘﻄﹶﻬﺮﻭﻥﹶ( ﺍﻟﻨﻤﻞ ﺍﻵﻳﺔ ][ ٥٦
)ﻭﻟﹶﻤﺎ ﺟﺎﺀﺕ ﺭﺳﻠﹸﻨﺎ ﺇِﺑﺮﺍﻫِﻴﻢ ﺑِﺎﻟﹾﺒﺸﺮﻯ ﻗﹶﺎﻟﹸﻮﺍ ﺇِﻧﺎ ﻣﻬﻠِﻜﹸﻮ ﺃﹶﻫﻞِ ﻫﺬِﻩِ ﺍﻟﹾﻘﹶﺮﻳﺔِ ﺇِﻥﱠ ﺃﹶﻫﻠﹶﻬﺎ ﻛﹶﺎﻧﻮﺍ ﻇﹶﺎﻟِﻤِﲔ ( ﺍﻟﻌﻨﻜﺒﻮﺕ ﺍﻵﻳﺔ ][ 31 )ﻗﹶﺎﻝﹶ ﺍﻟﹾﻤﻸُ ﺍﻟﱠﺬِﻳﻦ ﺍﺳﺘﻜﹾﺒﺮﻭﺍﹾ ﻣِﻦ ﻗﹶﻮﻣِﻪِ ﻟﹶﻨﺨﺮِﺟﻨﻚ ﻳﺎ ﺷﻌﻴﺐ ﻭﺍﻟﱠﺬِﻳﻦ ﺁﻣﻨـﻮﺍﹾ ﻣﻌﻚ ﻣِﻦ ﻗﹶﺮﻳﺘِﻨﺎ ﺃﹶﻭ ﻟﹶﺘﻌﻮﺩﻥﱠ ﻓِﻲ ﻣِﻠﱠﺘِﻨﺎ ﻗﹶﺎﻝﹶ ﺃﹶﻭﻟﹶﻮ ﻛﹸﻨﺎ ﻛﹶـﺎﺭِﻫِﲔ ( ﺍﻷﻋـﺮﺍﻑ ﺍﻵﻳﺔ][ 88
- 50 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﻓﻨﻼﺣﻆ ﺃﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻳﺘﻨﺎﻭﻝ ﺍﳌﺪﻳﻨﺔ ﰲ ﺳﻴﺎﻕ ﺍﻵﻳﺎﺕ ﺑﺼﻴﻐﺔ ﺍﳋﺼﻮﺹ ،ﻭﳌﺎ ﻳﺘﻜﻠﻢ ﻋﻦ ﺍﻟﻘﺮﻳﺔ ﻓﺈﻧﻪ ﻳﺘﻨﺎﻭﳍﺎ ﺑﺼﻔﺔ ﺍﻟﻌﻤﻮﻡ ﳑﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﻘﺮﻳﺔ ﺍﴰﻞ ﻭﺃﻭﺳﻊ ﻣﻦ ﺍﳌﺪﻳﻨﺔ . ﺃﺿﻒ ﺇﱃ ﺫﻟﻚ ﻓﺎﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﱂ ﻳﻄﻠﻖ ﺍﺳﻢ ﺍﳌﺪﻳﻨﺔ ﻋﻠﻰ ﻣﻜﺔ ﺭﻏﻢ ﺃﺎ ﻛﺎﻧﺖ : ﺃﻛﺜﺮ ﻛﺜﺎﻓﺔ ﺳﻜﺎﻧﻴﺔ ﻣﻦ ﺍﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ ﺃﻛﺜﺮ ﻗﻮﺓ ،ﻭﲡﺎﺭﺓ ،ﻭﻧﺸﺎﻁ -ﺃﻛﺜﺮ ﺷﻬﺮﺓ ،ﻭﻣﻘﺼﺪﺍ ﻟﻠﻘﺒﺎﺋﻞ ﰲ ﺗﺮﺣﺎﳍﻢ ﻭﺃﺳﻔﺎﺭﻫﻢ
ﺑﻞ ﺇﺎ ﻫﻲ ﻣﻜﺔ ﲰﻴﺖ ﺑﺎﻟﻘﺮﻳﺔ ﰲ ﻗﻮﻟﻪ ﺟﻞ ﻭﻋﻼ )ﻭﻗﹶﺎﻟﹸﻮﺍ ﻟﹶﻮﻟﹶﺎ ﻧﺰﻝﹶ ﻫـﺬﹶﺍ
ﺍﻟﹾﻘﹸﺮﺁﻥﹸ ﻋﻠﹶﻰ ﺭﺟﻞٍ ﻣﻦ ﺍﻟﹾﻘﹶﺮﻳﺘﻴﻦِ ﻋﻈِﻴﻢٍ( ﺍﻟﺰﺧﺮﻑ ﺍﻵﻳﺔ] [٣١ﺃﻱ ﻣﻜـﺔ ﻭ ﺍﻟﻄﺎﺋﻒ .
ﻭﻛﺬﻟﻚ ﰲ ﻗﻮﻟﻪ ) :ﻭ ﹶﻛﺄﹶﻳﻦ ﻣﻦ ﻗﹶﺮﻳﺔٍ ﻫِﻲ ﺃﹶﺷﺪ ﻗﹸﻮﺓﹰ ﻣﻦ ﻗﹶﺮﻳﺘِﻚ ﺍﻟﱠﺘِﻲ ﺃﹶﺧﺮﺟﺘﻚ ﺃﹶﻫﻠﹶﻜﹾﻨﺎﻫﻢ ﻓﹶﻠﹶﺎ ﻧﺎﺻِﺮ ﻟﹶﻬﻢ ( ﳏﻤﺪ ﺍﻵﻳﺔﹾ ][ 13
- 51 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﻭﲰﻴﺖ ﻛﺬﻟﻚ ﺑﺄﻡ ﺍﻟﻘﺮﻯ ﻧﻈﺮﺍ ﻟﻠﺨﺼﺎﺋﺺ ﺍﻟﱵ ﺗﺘﻤﻴﺰ ﺎ ﻋﻦ ﻏﲑﻫﺎ ﻣﻦ ﺍﻟﻘﺮﻯ ﺍﻷﺧﺮﻯ . ﻭﻟﻮ ﻛﺎﻧﺖ ﺍﳌﺪﻳﻨﺔ ﺍﻛﱪ ﻣﻦ ﺍﻟﻘﺮﻳﺔ ﻟﺴﻤﻴﺖ ﺎ ﻣﻜﺔ ﲜﺪﺍﺭﺓ ﻋﻦ ﻏﲑﻫﺎ ﻣﻦ ﺍﻟﺘﺠﻤﻌﺎﺕ ﺍﻟﺒﺸﺮﻳﺔ ﺍﻷﺧﺮﻯ ﰲ ﺗﻠﻚ ﺍﳌﻨﻄﻘﺔ .
ﻭﻟﻘﺪ ﺫﻛﺮ ﺍﻟﺴﻴﺪ ﻗﻄﺐ ﰲ ﺗﻔﺴﲑﻩ ) ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ ( ﺍﻵﻳﺔ ﺭﻗﻢ
–-٨٢
ﻣﻦ ﺳﻮﺭﺓ ﻳﻮﺳﻒ) ﻭﺍ ﺳﺄﹶﻝِ ﺍﻟﹾﻘﹶﺮﻳﺔﹶ ﺍﻟﱠﺘِﻲ ﻛﹸﻨﺎ ﻓِﻴﻬﺎ ﻭﺍﻟﹾﻌِﻴﺮ ﺍﻟﱠﺘِﻲ ﺃﹶﻗﹾﺒﻠﹾﻨﺎ ﻓِﻴﻬﺎ ﻭﺇِﻧﺎ ﻟﹶﺼﺎﺩِﻗﹸﻮﻥﹶ( ﻳﻮﺳﻒ ﺍﻵﻳﺔ] [ ٨٢
ﺃﻥ ﺃﺳﺌﻞ ﺃﻫﻞ ﺍﻟﻘﺮﻳﺔ ﺃﻱ ﲟﻌﲎ ﺃﻫﻞ ﻣﺼﺮ ،ﻭﻳﻀﻴﻒ ﺃﻥ ﺍﻟﻘﺮﻳﺔ ﺍﺳﻢ ﻟﻠﻤﺪﻳﻨﺔ ﺍﻟﻜﺒﲑﺓ .
- 52 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﺝ.ﺍﻟﻘــﺮﻳـــﺔ ﰲ ﺍﻟﻘﺮﺁﻥ .١ﺍﳌـﻌـﺎﻟــﻢ ﺍﳊــﻀﺮﻳــﺔ ﻟﻠﻘــﺮﻳــﺔﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﰲ ﺳﻴﺎﻕ ﺣﺪﻳﺜﻪ ﻋﻦ ﺍﻷﻣﻢ ﺍﻟﺴﺎﻟﻔﺔ ﻻﺳﺘﺨﻼﺹ ﺍﻟﻌﱪ ﻛﺎﻥ ﻳﺸﲑ ﺇﱃ ﻣﻌﺎﱂ ﺣﻀﺮﻳﺔ ﻗﺪ ﳝﺮ ﻋﻠﻴﻬﺎ ﺍﻟﻐﲑ ﻣﺮﻭﺭ ﺍﻟﻜﺮﺍﻡ ﻟﻜﻦ ﺃﻫﻞ ﺍﻻﺧﺘﺼﺎﺹ ﺗﺴﺘﻮﻗﻔﻬﻢ ﻭﺗﺪﻋﻮﻫﻢ ﺇﱃ ﺍﳋﻮﺽ ﰲ ﻣﺪﻟﻮﳍﺎ ،ﻭﺍﺳﺘﺨﻼﺹ ﺍﳊﻜﻤﺔ ﻣﻨﻬﺎ ﻛﻤﺎ ﻳﻠﻲ :
– ١ﺑﺎﺏ ﺍﻟﻘﺮﻳﺔ ﻭﺭﺩ ﺫﻛﺮﻫﺎ ﰲ ﻛﺘﺎﺏ ﺍﳌﻮﱃ ﻋﺰ ﻭﺟﻞ )ﻭﺇِﺫﹾ ﻗِﻴﻞﹶ ﻟﹶﻬﻢ ﺍﺳﻜﹸﻨﻮﺍﹾ ﻫـﺬِﻩِ ﺍﻟﹾﻘﹶﺮﻳﺔﹶ ﻭﻛﹸﻠﹸﻮﺍﹾ ﻣِﻨﻬﺎ ﺣﻴﺚﹸ ﺷِﺌﹾﺘﻢ ﻭﻗﹸﻮﻟﹸﻮﺍﹾ ﺣِﻄﱠﺔﹲ ﻭﺍﺩﺧﻠﹸﻮﺍﹾ ﺍﻟﹾﺒﺎﺏ ﺳﺠﺪﺍﹰ ﻧﻐﻔِـﺮ ﻟﹶﻜﹸـﻢ ﺧﻄِﻴﺌﹶﺎﺗِﻜﹸﻢ ﺳﻨﺰِﻳﺪ ﺍﻟﹾﻤﺤﺴِﻨِﲔ (ﺍﻷﻋﺮﺍﻑ ﺍﻵﻳﺔ ][ 161 ﻓﺎﻟﻘﺮﻳﺔ ﻫﻨﺎ ﳍﺎ ﺑﺎﺏ ﺃﻭ ﻣﺪﺧﻞ ،ﻭﻗﺪ ﺗﻜﻮﻥ ﺑﺎﺏ ﻓﻌﻠﻴﺔ ﺃﻭ ﺗﻜﻮﻥ ﺍﻟﻄﺮﻳﻖ ﺍﳌﺆﺩﻳﺔ ﺇﱃ ﺩﺍﺧﻞ ﺍﻟﻘﺮﻳﺔ .
- 53 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﻛﻤﺎ ﻭﺭﺩ ﺫﻟﻚ ﰲ ﺳﻮﺭﺓ ﻳﻮﺳﻒ ﺣﲔ ﺃﻣﺮ ﻳﻌﻘﻮﺏ ﺃﻭﻻﺩﻩ ﺃﻻ ﻳﺪﺧﻠﻮﺍ ﻣﻦ ﺑﺎﺏ
ﻭﺍﺣﺪﺓ ﻭﺍﻥ ﺍﺩﺧﻠﻮﺍ ﻣﻦ ﺃﺑﻮﺍﺏ ﻣﺘﻔﺮﻗﺔ )ﻭﻗﹶﺎﻝﹶ ﻳﺎ ﺑﻨِﻲ ﻻﹶ ﺗﺪﺧﻠﹸﻮﺍﹾ ﻣِﻦ ﺑﺎﺏٍ
ﻭﺍﺣِﺪٍ ﻭﺍﺩﺧﻠﹸﻮﺍﹾ ﻣِﻦ ﺃﹶﺑﻮﺍﺏٍ ﻣﺘﻔﹶﺮﻗﹶﺔٍ ﻭﻣﺎ ﺃﹸﻏﹾﻨِﻲ ﻋﻨﻜﹸﻢ ﻣﻦ ﺍﻟﻠﹼﻪِ ﻣِﻦ ﺷﻲﺀٍ
ﺇِﻥِ ﺍﻟﹾﺤﻜﹾﻢ ﺇِﻻﱠ ﻟِﻠﹼﻪِ ﻋﻠﹶﻴﻪِ ﺗﻮﻛﱠﻠﹾﺖ ﻭﻋﻠﹶﻴﻪِ ﻓﹶﻠﹾﻴﺘﻮﻛﱠﻞِ ﺍﻟﹾﻤﺘﻮﻛﱢﻠﹸﻮﻥﹶ( ﻳﻮﺳﻒ ﺍﻵﻳﺔ] [٦٧
ﻭﻛﺬﻟﻚ ﰲ ﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ )ﻗﹶﺎﻝﹶ ﺭﺟﻼﹶﻥِ ﻣِﻦ ﺍﻟﱠﺬِﻳﻦ ﻳﺨﺎﻓﹸﻮﻥﹶ ﺃﹶﻧﻌﻢ ﺍﻟﻠﹼﻪ ﻋﻠﹶﻴﻬِﻤﺎ ﺍﺩﺧﻠﹸﻮﺍﹾ ﻋﻠﹶﻴﻬِﻢ ﺍﻟﹾﺒﺎﺏ ﻓﹶﺈِﺫﹶﺍ ﺩﺧﻠﹾﺘﻤﻮﻩ ﻓﹶﺈِﻧﻜﹸﻢ ﻏﹶﺎﻟِﺒﻮﻥﹶ ﻭﻋﻠﹶﻰ ﺍﻟﻠﹼﻪِ
ﻓﹶﺘﻮﻛﱠﻠﹸﻮﺍﹾ ﺇِﻥ ﻛﹸﻨﺘﻢ ﻣﺆﻣِﻨِﲔ ( ﺍﳌﺎﺋﺪﺓ ﺍﻵﻳﺔ] [٢٣
ﻭﻋﻠﻰ ﺫﻛﺮ ﺍﻷﺑﻮﺍﺏ ﻧﺴﺘﺨﻠﺺ ﻭﺟﻮﺑﺎ ﺃﻥ ﺣﺪﻭﺩ ﺍﻟﻘﺮﻳﺔ ﻣﻌﻨﻴﺔ ﻭﳏﺪﺩﺓ ،ﻭﻫﻲ ﲟﺜﺎﺑﺔ ﲢﺪﻳﺪ ﻟﺮﻗﻌﺘﻬﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺒﻠﺪ .ﻛﻤﺎ ﺗﻌﺘﱪ ﻛﺬﻟﻚ ﻧﻘﺎﻁ ﻭﻣﻨﺎﻓﺬ ﻟﻠﺘﻮﺍﺻﻞ ﻣﻊ ﺍﶈﻴﻂ ﺍﳋﺎﺭﺟﻲ .
- ٢ﺍﳌﺴﺎﻛﻦ ﻭﺍﻟﻘﺼﻮﺭ ﺗﻌﺘﱪ ﻣﻦ ﺍﳌﻌﺎﱂ ﺍﻟﻘﻮﻳﺔ ﻟﻠﺘﺤﻀﺮ ﺍﻟﺒﺸﺮﻱ ،ﻭﺩﻟﻴﻞ ﻣﺎﺩﻱ ﻋﻠﻰ ﺍﻻﺳﺘﻘﺮﺍﺭ ﻭﺍﻟﺘﻌﺎﻳﺶ .
- 54 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﻗﺎﻝ ﺍﷲ ﰲ ﺳﻮﺭﺓ ﺍﻟﻘﺼﺺ )ﻭﻛﹶﻢ ﺃﹶﻫﻠﹶﻜﹾﻨﺎ ﻣِﻦ ﻗﹶﺮﻳﺔٍ ﺑﻄِـﺮﺕ ﻣﻌِﻴﺸـﺘﻬﺎ ﻓﹶﺘِﻠﹾـﻚ ﻣﺴﺎﻛِﻨﻬﻢ ﻟﹶﻢ ﺗﺴﻜﹶﻦ ﻣﻦ ﺑﻌﺪِﻫِﻢ ﺇِﻟﱠﺎ ﻗﹶﻠِﻴﻼﹰ ﻭﻛﹸﻨﺎ ﻧﺤﻦ ﺍﻟﹾﻮﺍﺭِﺛِﲔ ( ﺍﻟﻘﺼﺺ ﺍﻵﻳﺔ ][ ٥٨
ﻭﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺍﳌﺴﺎﻛﻦ ﻫﻨﺎﻙ ﺍﻟﻘﺼﻮﺭ ﻛﻤﺎ ﻭﺭﺩ ﰲ ﺳﻮﺭﺓ ﺍﳊـﺞ )ﻓﹶﻜﹶﺄﹶﻳﻦ ﻣـﻦ ﻗﹶﺮﻳﺔٍ ﺃﹶﻫﻠﹶﻜﹾﻨﺎﻫﺎ ﻭﻫِﻲ ﻇﹶﺎﻟِﻤﺔﹲ ﻓﹶﻬِﻲ ﺧﺎﻭِﻳﺔﹲ ﻋﻠﹶﻰ ﻋﺮﻭﺷِﻬﺎ ﻭﺑِﺌﹾـﺮٍ ﻣﻌﻄﱠﻠﹶـﺔٍ ﻭﻗﹶﺼﺮٍ ﻣﺸِﻴﺪٍ( ﺍﳊﺞ ﺍﻵﻳﺔ] . [٤٥
ﻭﻭﺟﻮﺩ ﺍﳌﺴﺎﻛﻦ ﻭﺍﻟﻘﺼﻮﺭ ﻳﻮﺣﻲ ﺑﻮﺟﻮﺩ ﺗﻨﻈﻴﻢ ﺍﺟﺘﻤﺎﻋﻲ ﻣﻌﲔ ﳜﺘﻠﻒ ﻛﻠﻴﺎ ﻋﻦ ﺑﺴﺎﻃﺔ ﺍﻻﺟﺘﻤﺎﻉ ﺍﻟﺒﺸﺮﻱ ﰲ ﺍﻟﺒﺎﺩﻳﺔ .
– ٣ﺍﻟــــﺒﺌﺮ ﻫﻲ ﻋﻨﻮﺍﻥ ﻟﻮﺟﻮﺩ ﺍﳌﺎﺀ ﻭﺍﳊﻴﺎﺓ ﻭﻋﺎﻣﻞ ﻗﻮﻱ ﻣﻦ ﻋﻮﺍﻣﻞ ﺍﻻﺳﺘﻘﺮﺍﺭ ﻭﺍﻟﺘﻤﺪﻥ . ﻭﻫﻲ ﺍﺣﺪﻯ ﺍﳌﻌﺎﱂ ﺍﻷﺳﺎﺳﻴﺔ ﺍﻟﱵ ﲢﻲ ﺍﻟﻘﺮﻳﺔ ﺑﻮﺟﻮﺩﻫﺎ ﻓﻘﺪ ﺫﻛﺮ ﺍﳌﻮﱃ ﰲ ﻛﺘﺎﺑﻪ )ﺫﹶﻟِﻚ ﻣِﻦ ﺃﹶﻧﺒﺎﺀ ﺍﻟﹾﻘﹸﺮﻯ ﻧﻘﹸﺼﻪ ﻋﻠﹶﻴﻚ ﻣِﻨﻬﺎ ﻗﹶﺂﺋِﻢ ﻭﺣﺼِﻴﺪ ( ﻫﻮﺩ ﺍﻵﻳﺔ] [١٠٠
ﻓﺒﺎﻟﺒﺌﺮ ﺗﻜﻮﻥ ﺍﻟﻘﺮﻳﺔ ﻗﺎﺋﻤﺔ ،ﻭﺃﻣﺎ ﺇﺫﺍ ﺟﻔﺖ ﻭﺍﻧﻘﻄﻊ ﻣﺎﺅﻫﺎ ﺃﺿﺤﺖ ﺍﻟﻘﺮﻳﺔ ﻛﻤﺎ ﻋﱪ ﻋﻨﻬﺎ ﺍﻟﻘﺮﺁﻥ ﺣﺼﻴﺪﺍ .ﺃﻱ ﻋﻘﻴﻤﺔ ﻻ ﺗﺼﻠﺢ ﻟﻠﻌﻴﺶ ﻭﺍﻻﺟﺘﻤﺎﻉ .
- 55 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﻭﻧﻈﺮﺍ ﻷﳘﻴﺔ ﺍﻟﺒﺌﺮ ﰲ ﺍﳊﻴﺎﺓ ﺃﺿﻴﻔﺖ ﺇﱃ ﻧﺴﺐ ﺍﻟﻘﻮﻡ ﻓﻘﺎﻝ ﺟﻞ ﻭ ﻋﻼ ﰲ ﺳﻮﺭﺓ
ﻕ ﺍﻵﻳﺔ ) ١٢ﻛﹶﺬﱠﺑﺖ ﻗﹶﺒﻠﹶﻬﻢ ﻗﹶﻮﻡ ﻧﻮﺡٍ ﻭﺃﹶﺻﺤﺎﺏ ﺍﻟﺮﺱ ﻭﺛﹶﻤﻮﺩ ُ( ﻓﺄﺻﺤﺎﺏ ﺍﻟﺮﺱ ﺃﻱ ﺍﻟﺒﺌﺮ ... ﻭﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﻛﻮﻥ ﺍﻟﺒﺌﺮ ﻋﺎﻣﻼ ﻣﻬﻤﺎ ﰲ ﻫﻴﻜﻠﺔ ﺍﶈﻴﻂ ﺍﻟﻔﻴﺰﻳﺎﺋﻲ ﻟﻠﻘﺮﻳﺔ ،ﻓﻘﺪ ﻛﺎﻧﺖ ﻛﺬﻟﻚ ﳏﺪﺩﺓ ﻟﻄﺮﻕ ﻭﳑﺮﺍﺕ ﺍﻟﻘﻮﺍﻓﻞ ﻭﺍﳌﺴﺎﻓﺮﻳﻦ ،ﺇﺫ ﺷﻜﻠﺖ ﻋﻨﺼﺮ ﺿﻤﺎﻥ ﻟﺘﻮﺍﺻﻞ ﺍﻟﺸﻌﻮﺏ ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ ،ﻭﺳﺎﻋﺪﺕ ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﻟﺘﻐﻠﺐ ﻋﻠﻰ ﻗﺴﺎﻭﺓ ﺍﳌﻨﺎﺥ ﻭﺍﻟﺘﻀﺎﺭﻳﺲ .
– ٤ﺍﻟــــﺴﺎﺣــــﺔ )ﻓﹶﺈِﺫﹶﺍ ﻧﺰﻝﹶ ﺑِﺴﺎﺣﺘِﻬِﻢ ﻓﹶﺴﺎﺀ ﺻﺒﺎﺡ ﺍﻟﹾﻤﻨﺬﹶﺭِﻳﻦ (ﺍﻟﺼﺎﻓﺎﺕ ﺍﻵﻳﺔ] .[١٧٧ ﻳﻘﻮﻝ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺟﻌﻔﺮ ﳏﻤﺪ ﺑﻦ ﺟﺮﻳﺮ ﺍﻟﻄﱪﻱ ﰲ ﺗﻔﺴﲑﻩ ﻧﺰﻝ ﺑﺴﺎﺣﺘﻬﻢ ،ﺃﻱ ﻢ . ﻏﲑ ﺃﱐ ﺍﻋﺘﻘﺪ ﺃﻥ ﺳﺎﺣﺘﻬﻢ ﻫﻮ ﺣﻴﺰ ﺣﻀﺮﻱ ﻭﻋﻨﺼﺮﺍ ﻣﻜﻮﻥ ﻟﻠﻘﺮﻳﺔ ﻋﻠﻰ ﺷﺎﻛﻠﺔ ) (agoraﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻴﻮﻧﺎﻧﻴﲔ ،ﻭ ) (forumﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺮﻭﻣﺎﻧﻴﲔ ﺃﻭ ﺃﻣﺎﻛﻦ ﺍﻟﻌﺒﺎﺩﺓ ﻋﻨﺪ ﺍﻷﻣﻢ ﺍﻟﻐﺎﺑﺮﺓ . - 56 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
٥
– ﺍﻷﺳـــﻮﺍﻕ
ﻭﻫﻮ ﻣﻜﺎﻥ ﺍﻟﺘﺒﺎﺩﻝ ﺍﻟﺘﺠﺎﺭﻱ ﲟﻌﲎ ﺍﻟﺒﻴﻊ ﻭﺍﻟﺸﺮﺍﺀ ،ﻭﻫﻮ ﺍﺣﺪ ﺍﻟﻌﻨﺎﺻﺮ ﺍﳌﻬﻴﻜﻠﺔ ﻟﻠﻘﺮﻳﺔ .
ﻳﻘﻮﻝ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﰲ ﺳﻮﺭﺓ ﺍﻟﻔﺮﻗﺎﻥ )ﻭﻣﺎ ﺃﹶﺭﺳﻠﹾﻨﺎ ﻗﹶﺒﻠﹶﻚ ﻣِﻦ ﺍﻟﹾﻤﺮﺳﻠِﲔ
ﺇِﻟﱠﺎ ﺇِﻧﻬﻢ ﻟﹶﻴﺄﹾﻛﹸﻠﹸﻮﻥﹶ ﺍﻟﻄﱠﻌﺎﻡ ﻭﻳﻤﺸﻮﻥﹶ ﻓِﻲ ﺍﻟﹾﺄﹶﺳﻮﺍﻕِ ﻭﺟﻌﻠﹾﻨﺎ ﺑﻌﻀﻜﹸﻢ ﻟِﺒﻌﺾٍ ﻓِﺘﻨﺔﹰ ﺃﹶﺗﺼﺒِﺮﻭﻥﹶ ﻭﻛﹶﺎﻥﹶ ﺭﺑﻚ ﺑﺼِﲑﺍﹰ( ﺍﻟﻔﺮﻗﺎﻥ ﺍﻵﻳﺔ] [٢٠
ﻭﻛﺬﻟﻚ ﻗﻮﻟـﻪ )ﻭﻗﹶﺎﻟﹸﻮﺍ ﻣﺎﻝِ ﻫﺬﹶﺍ ﺍﻟﺮﺳﻮﻝِ ﻳﺄﹾﻛﹸﻞﹸ ﺍﻟﻄﱠﻌﺎﻡ ﻭﻳﻤﺸِـﻲ ﻓِـﻲ ﺍﻟﹾﺄﹶﺳﻮﺍﻕِ ﻟﹶﻮﻟﹶﺎ ﺃﹸﻧﺰِﻝﹶ ﺇِﻟﹶﻴﻪِ ﻣﻠﹶﻚ ﻓﹶﻴﻜﹸﻮﻥﹶ ﻣﻌﻪ ﻧﺬِﻳﺮﺍﹰ ( ﺍﻟﻔﺮﻗﺎﻥ ﺍﻵﻳﺔ ][٧
ﻭﺗﻌﺘﱪ ﺍﻷﺳﻮﺍﻕ ﺍﻟﻔﻀﺎﺀ ﺍﳌﺆﻫﻞ ﺑﺎﻣﺘﻴﺎﺯ ﻟﻼﺣﺘﻜﺎﻙ ﺑﲔ ﺍﻟﻨﺎﺱ ﺍﶈﻠﻴﲔ ﻭﺍﻟﻮﺍﻓﺪﻳﻦ . ﻓﻴﺘﻢ ﺑﻴﻨﻬﻢ ﺍﻟﺘﺒﺎﺩﻝ ﰲ ﺍﻟﺴﻠﻊ ﻭﺍﻷﺧﺒﺎﺭ ﻭﺍﻷﺷﻌﺎﺭ ،ﻓﻴﺸﻜﻞ ﺑﺬﻟﻚ ﺍﻟﺴﻮﻕ ﳘﺰﺓ ﺍﻟﺘﻮﺍﺻﻞ ﺑﲔ ﺍﻟﻨﺎﺱ ،ﻓﻀﻼ ﻋﻦ ﺃﺛﺮﻩ ﺍﳉﻠﻲ ﰲ ﺍﳊﻴﺎﺓ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﺘﻨﻈﻴﻤﻴﺔ ﻟﻠﻘﺮﻳﺔ .
- 57 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
٦
– ﺃﻣﺎﻛـــﻦ ﺍﻟﻌــﺒــﺎﺩﺓ
ﻫﻲ ﺍﻷﻣﺎﻛﻦ ﺍﳌﻘﺪﺳﺔ ﰲ ﺍﻟﻘﺮﻳﺔ ﻭﺗﻌﺘﱪ ﺫﺍﺕ ﺃﳘﻴﺔ ﺭﻭﺣﻴﺔ ﻛﺒﲑﺓ ،ﻛﺜﲑﺍ ﻣﺎ ﺍﻧﻌﻜﺴﺖ ﻋﻠﻰ ﻃﺒﻴﻌﺔ ﺍﻟﺒﻨﺎﺀ ﺍﳌﻤﻴﺰ ،ﺍﻟﺬﻱ ﺑﻘﻴﺖ ﺁﺛﺎﺭﻩ ﺷﺎﻫﺪﺓ ﻋﻠﻰ ﺗﻠﻚ ﺍﻟﻌﺼﻮﺭ . ﻓﻮﺟﻮﺩ ﺃﻣﺎﻛﻦ ﺍﻟﻌﺒﺎﺩﺓ ﺩﻻﻟﺔ ﻟﻮﺟﻮﺩ ﻧﺸﺎﻁ ﺍﺟﺘﻤﺎﻋﻲ ﺩﻳﲏ ،ﻛﺜﲑﺍ ﻣﺎ ﺗﻨﺎﻭﻟﻪ ﺍﻟﺮﺳﺎﻣﻮﻥ ﻭﺍﻟﻨﺤﺎﺗﻮﻥ ﰲ ﺃﻋﻤﺎﳍﻢ ﺍﻟﻔﻨﻴﺔ . ﻭﻫﺬﺍ ﻧﻈﺮﺍ ﻟﻄﻐﻴﺎﻧﻪ ﻋﻠﻰ ﺍﳊﻴﺎﺓ ﺍﻟﻌﺎﻣﺔ ﻟﻼﺟﺘﻤﺎﻉ ﺍﻟﺒﺸﺮﻱ ﰲ ﺗﻠﻚ ﺍﻷﺯﻣﻨﺔ .
ﻭﻗﺪ ﻭﺭﺩﺕ ﺁﻳﺎﺕ ﻛﺜﲑﺓ ﺗﺸﲑ ﺇﱃ ﻫﺎﺗﻪ ﺍﻷﻣﺎﻛﻦ ،ﻧﺬﻛﺮ ﻣﻨﻬﺎ ﻋﻠﻰ ﻭﺟﻪ ﺍﳌﺜﺎﻝ
ﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﰲ ﺳﻮﺭﺓ ﻣﺮﱘ )ﻓﹶﺨﺮﺝ ﻋﻠﹶﻰ ﻗﹶﻮﻣِﻪِ ﻣِﻦ ﺍﻟﹾﻤِﺤﺮﺍﺏِ
ﻓﹶﺄﹶﻭﺣﻰ ﺇِﻟﹶﻴﻬِﻢ ﺃﹶﻥ ﺳﺒﺤﻮﺍ ﺑﻜﹾﺮﺓﹰ ﻭﻋﺸِﻴﺎﹰ( ﻣﺮﱘ ﺍﻵﻳﺔ] [١١
ﻭﻛﺬﻟﻚ ﰲ ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ )ﻭﻛﹶﺬﹶﻟِﻚ ﺃﹶﻋﺜﹶﺮﻧﺎ ﻋﻠﹶﻴﻬِﻢ ﻟِﻴﻌﻠﹶﻤﻮﺍ ﺃﹶﻥﱠ ﻭﻋﺪ ﺍﻟﻠﱠﻪِ ﺣﻖ ﻭﺃﹶﻥﱠ ﺍﻟﺴﺎﻋﺔﹶ ﻟﹶﺎ ﺭﻳﺐ ﻓِﻴﻬﺎ ﺇِﺫﹾ ﻳﺘﻨﺎﺯﻋﻮﻥﹶ ﺑﻴﻨﻬﻢ ﺃﹶﻣﺮﻫﻢ ﻓﹶﻘﹶﺎﻟﹸﻮﺍ ﺍﺑﻨﻮﺍ ﻋﻠﹶﻴﻬِﻢ ﺑﻨﻴﺎﻧﺎﹰ ﺭﺑﻬﻢ ﺃﹶﻋﻠﹶﻢ ﺑِﻬِﻢ ﻗﹶﺎﻝﹶ ﺍﻟﱠﺬِﻳﻦ ﻏﹶﻠﹶﺒﻮﺍ ﻋﻠﹶﻰ ﺃﹶﻣﺮِﻫِﻢ ﻟﹶﻨﺘﺨِﺬﹶﻥﱠ ﻋﻠﹶﻴﻬِﻢ ﻣﺴﺠِﺪﺍﹰ( ﺍﻟﻜﻬﻒ ﺍﻵﻳﺔ] [٢١
- 58 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﻭﻛﺬﻟﻚ ﰲ ﺳﻮﺭﺓ ﺍﳊﺞ ﺍﻵﻳﺔ ) ٤٠ﺍﻟﱠﺬِﻳﻦ ﺃﹸﺧﺮِﺟﻮﺍ ﻣِﻦ ﺩِﻳﺎﺭِﻫِﻢ ﺑِﻐﻴﺮِ ﺣﻖ ﺇِﻟﱠﺎ
ﺃﹶﻥ ﻳﻘﹸﻮﻟﹸﻮﺍ ﺭﺑﻨﺎ ﺍﻟﻠﱠﻪ ﻭﻟﹶﻮﻟﹶﺎ ﺩﻓﹾﻊ ﺍﻟﻠﱠﻪِ ﺍﻟﻨﺎﺱ ﺑﻌﻀﻬﻢ ﺑِـﺒﻌﺾٍ ﻟﱠﻬـﺪﻣﺖ
ﺻﻮﺍﻣِﻊ ﻭﺑِﻴﻊ ﻭﺻﻠﹶﻮﺍﺕ ﻭﻣﺴﺎﺟِﺪ ﻳﺬﹾﻛﹶﺮ ﻓِﻴﻬﺎ ﺍﺳﻢ ﺍﻟﻠﱠﻪِ ﻛﹶﺜِﲑﺍﹰ ﻭﻟﹶﻴﻨﺼﺮﻥﱠ
ﺍﻟﻠﱠﻪ ﻣﻦ ﻳﻨﺼﺮﻩ ﺇِﻥﱠ ﺍﻟﻠﱠﻪ ﻟﹶﻘﹶﻮِﻱ ﻋﺰِﻳﺰ.(
ﻭﻗﺪ ﻟﻌﺒﺖ ﺩﻭﺭ ﺍﻟﻌﺒﺎﺩﺓ ﺃﺛﺮﺍ ﻣﺴﺘﺤﺴﻨﺎ ﰲ ﺗﻄﻮﺭ ﺍﻟﻌﻤﺮﺍﻥ ،ﻭﻫﺬﺍ ﻟﺘﻬﺎﻓﺖ ﺍﳌﻠﻮﻙ ﻭﺍﻷﻣﺮﺍﺀ ﻋﻠﻰ ﺍﻟﺘﻤﺎﻳﺰ ﺑﻴﻨﻬﻢ ﰲ ﲤﺜﻴﻠﻬﻢ ،ﳌﺎ ﻳﻌﺘﻘﺪﻭﻥ ﻣﺎ ﻭﺭﺍﺀ ﺍﳌﺎﺩﺓ . ﻓﻜﺎﻧﺖ ﻋﻈﻤﺔ ﻫﺎﺗﻪ ﺍﳌﻮﺍﻗﻊ ﻣﺴﺘﻤﺪﺓ ﻣﻦ ﻗﻮﺓ ﺍﻟﺘﺤﻀﺮ ﻭﺍﻟﺘﻄﻮﺭ ﻟﺘﻠﻚ ﺍﻟﻘﺮﻯ .
– ٧ﺍﻟﺴـــﺠـــﻦ ﺣﱴ ﺍﻟﺴﻠﻮﻙ ﻏﲑ ﺍﻟﺴﻮﻱ ﺃﻭ ﺍﳌﺨﺎﻟﻒ ﻟﻠﻘﻮﺍﻧﲔ ﻭﺍﻟﺘﻨﻈﻴﻤﺎﺕ ﺍﳌﺘﻌﺎﻣﻞ ﺎ ،ﻛﺎﻥ ﻟﻪ ﺍﺛﺮ ﻋﻠﻰ ﺍﻹﻃﺎﺭ ﺍﻟﻔﻴﺰﻳﺎﺋﻲ ﻟﻠﺘﺤﻀﺮ ﺍﻟﺒﺸﺮﻱ ،ﻭﺍﻟﺬﻱ ﲤﺜﻞ ﰲ ﺇﳒﺎﺯ ﺍﻟﺴﺠﻮﻥ ﻛﻮﺳﻴﻠﺔ ﺭﺩﻋﻴﺔ ﻟﺘﻘﻮﱘ ﺍﳌﺨﺎﻟﻔﺎﺕ ﻭﻣﻌﺎﻗﺒﺔ ﺍﳉﻨﺎﺓ . ﻭﻫﻮ ﻛﺬﻟﻚ ﻳﻌﺘﱪ ﺍﺣﺪﻯ ﺍﻟﻌﻨﺎﺻﺮ ﺍﳌﺸﻜﻠﺔ ﻟﻠﻘﺮﻳﺔ ﺃﻭ ﺍﳌﺪﻳﻨﺔ ﰲ ﻣﻌﻨﺎﻫﺎ ﺍﳊﺪﻳﺚ .
- 59 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﻭﻟﻘﺪ ﻭﺭﺩ ﺫﻛﺮﻩ ﰲ ﺳﻮﺭﺓ ﻳﻮﺳﻒ ﰲ ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ )ﻗﹶـﺎﻝﹶ ﺭﺏ ﺍﻟﺴـﺠﻦ ﺃﹶﺣﺐ ﺇِﻟﹶﻲ ﻣِﻤﺎ ﻳﺪﻋﻮﻧﻨِﻲ ﺇِﻟﹶﻴﻪِ ﻭﺇِﻻﱠ ﺗﺼﺮِﻑ ﻋﻨﻲ ﻛﹶﻴﺪﻫﻦ ﺃﹶﺻﺐ ﺇِﻟﹶـﻴﻬِﻦ ﻭﺃﹶﻛﹸﻦ ﻣﻦ ﺍﻟﹾﺠﺎﻫِﻠِﲔ ( ﻳﻮﺳﻒ ﺍﻵﻳﺔ] [٣٣
ﻭﻗﻮﻟﻪ ﻛﺬﻟﻚ ﰲ ﻧﻔﺲ ﺍﻟﺴﻮﺭﺓ )ﻭﺩﺧﻞﹶ ﻣﻌﻪ ﺍﻟﺴﺠﻦ ﻓﹶﺘﻴﺎﻥﹶ ﻗﹶﺎﻝﹶ ﺃﹶﺣﺪﻫﻤﺎ ﺇِﻧﻲ ﺃﹶﺭﺍﻧِﻲ ﺃﹶﻋﺼِﺮ ﺧﻤﺮﺍﹰ ﻭﻗﹶﺎﻝﹶ ﺍﻵﺧﺮ ﺇِﻧﻲ ﺃﹶﺭﺍﻧِﻲ ﺃﹶﺣﻤِﻞﹸ ﻓﹶـﻮﻕ ﺭﺃﹾﺳِـﻲ ﺧﺒﺰﺍﹰ ﺗﺄﹾﻛﹸﻞﹸ ﺍﻟﻄﱠﻴﺮ ﻣِﻨﻪ ﻧﺒﺌﹾﻨﺎ ﺑِﺘﺄﹾﻭِﻳﻠِﻪِ ﺇِﻧﺎ ﻧﺮﺍﻙ ﻣِﻦ ﺍﻟﹾﻤﺤﺴِﻨِﲔ َ( ﻳﻮﺳـﻒ ﺍﻵﻳﺔ ][36
ﺇﻥ ﻭﺟﻮﺩ ﺍﻟﺴﺠﻮﻥ ﻣﺆﺷﺮ ﻋﻠﻰ ﻭﺟﻮﺩ ﺣﻴﺎﺓ ﺍﺟﺘﻤﺎﻋﻴﺔ ﺟﺪ ﻣﺘﻄﻮﺭﺓ .ﻓﻤﻌﻨﺎﻩ ﺃﻥ ﻫﻨﺎﻙ ﻗﻀﺎﺀ ﻭﺣﻜﻢ ﻳﻘﻮﻡ ﺍﻟﺴﻠﻮﻙ ،ﻭﻳﱰﻝ ﺍﻟﻌﻘﻮﺑﺎﺕ . ﻭﺫﺍﻙ ﺗﻄﻮﺭ ﰲ ﺍﻻﺟﺘﻤﺎﻉ ﺍﻟﺒﺸﺮﻱ ﺟﺪ ﻣﺘﻘﺪﻡ .
– ٨ﺍﳊـــﺪﺍﺋﻖ ﻭﺍﳉـــﻨﺎﻥ ﻭﻫﻲ ﺍﻷﻣﺎﻛﻦ ﻭﺍﳌﺴﺎﺣﺎﺕ ﺍﳋﻀﺮﺍﺀ ﺍﻟﱵ ﲢﻒ ﺍﻟﻘﺼﻮﺭ ﻭﺍﻟﻌﻤﺎﺋﺮ ،ﻭﺗﻜﻮﻥ ﻣﻨﺘﺰﻫﺎ ﻭ ﺭﻭﺿﺔ ،
ﻳﺘﻨﻔﺲ ﻓﻴﻬﺎ ﺍﳌﺘﺠﻮﻝ ﻋﺬﺏ ﺍﻟﻨﺴﺎﺋﻢ ﻭﻋﺒﲑ ﺍﻷﺯﻫﺎﺭ - 60 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﻭﺍﻟﺮﻳﺎﺣﲔ ،ﻭﻳﻐﺮﺱ ﻓﻴﻬﺎ ﺃﻧﻮﺍﻉ ﺍﻷﺷﺠﺎﺭ ﺍﳌﺜﻤﺮﺓ ﻣﻦ ﳔﻴﻞ ﻭ ﺭﻣﺎﻥ ﻭﺗﻔﺎﺡ ﻭﻏﲑﻫﺎ .
ﻭﻗﺪ ﺫﻛﺮ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﰲ ﻛﺘﺎﺑﻪ ﻗﻮﻟﻪ ):ﻟﹶﻘﹶﺪ ﻛﹶﺎﻥﹶ ﻟِﺴﺒﺈٍ ﻓِﻲ ﻣﺴﻜﹶﻨِﻬِﻢ ﺁﻳﺔﹲ ﺟﻨﺘﺎﻥِ ﻋﻦ ﻳﻤِﲔٍ ﻭﺷِﻤﺎﻝٍ ﻛﹸﻠﹸﻮﺍ ﻣِﻦ ﺭﺯﻕِ ﺭﺑﻜﹸﻢ ﻭﺍﺷﻜﹸﺮﻭﺍ ﻟﹶﻪ ﺑﻠﹾﺪﺓﹲ ﻃﹶﻴﺒﺔﹲ ﻭﺭﺏ ﻏﹶﻔﹸـﻮﺭ( ﺳﺒﺄ ﺍﻵﻳﺔ] [١٥
ﻗﺎﻝ ﻛﺬﻟﻚ )ﻓﹶﺄﹶﺧﺮﺟﻨﺎﻫﻢ ﻣﻦ ﺟﻨﺎﺕٍ ﻭﻋﻴﻮﻥٍ (
ﺍﻟﺸﻌﺮﺍﺀ ﺍﻵﻳﺔ] [٥٧
ﻭﻗﺎﻝ ﺃﻳﻀﺎ ):ﺃﹶﻣﻦ ﺧﻠﹶﻖ ﺍﻟﺴﻤﺎﻭﺍﺕِ ﻭﺍﻟﹾﺄﹶﺭﺽ ﻭﺃﹶﻧﺰﻝﹶ ﻟﹶﻜﹸﻢ ﻣﻦ ﺍﻟﺴﻤﺎﺀِ
ﻣﺎﺀ ﻓﹶﺄﹶﻧﺒﺘﻨﺎ ﺑِﻪِ ﺣﺪﺍﺋِﻖ ﺫﹶﺍﺕ ﺑﻬﺠﺔٍ ﻣﺎ ﻛﹶﺎﻥﹶ ﻟﹶﻜﹸﻢ ﺃﹶﻥ ﺗﻨﺒِﺘﻮﺍ ﺷﺠﺮﻫﺎ ﺃﹶﺇِﻟﹶﻪ ﻣﻊ ﺍﻟﻠﱠﻪِ ﺑﻞﹾ ﻫﻢ ﻗﹶﻮﻡ ﻳﻌﺪِﻟﹸﻮﻥﹶ ( ﺍﻟﻨﻤﻞ ﺍﻵﻳﺔ] [٦٠
ﻭﻳﻘﻮﻝ ﺍﻟﻄﱪﻱ ﰲ ﺗﻔﺴﲑ ﺍﳊﺪﺍﺋﻖ ،ﲨﻊ ﺣﺪﻳﻘﺔ ﻭﻫﻮ ﺍﻟﺒﺴﺘﺎﻥ ﻋﻠﻴﻪ ﺣﺎﺋﻂ ،ﻓﺎﻥ ﱂ ﻳﻜﻦ ﻋﻠﻴﻪ ﺣﺎﺋﻂ ﱂ ﻳﻜﻦ ﺣﺪﻳﻘﺔ .
– ٩ﺍﳊــﺼﻦ ﻭ ﺍﳉــﺪﺍﺭ ﻭﻫﻮ ﺍﻹﻃﺎﺭ ﺍﳌﺎﺩﻱ ﺍﻟﺬﻱ ﳛﺪﺩ ﺍﻟﻨﺴﻴﺞ ﺍﻟﻌﻤﺮﺍﱐ ﻟﻠﻘﺮﻳﺔ ،ﻭﻫﻮ ﺑﻨﻴﺎﻥ ﻭﺣﺎﺟﺰ ﻳﻘﺎﻡ ﺣﻮﻝ ﺍﻟﻘﺮﻳﺔ ﻻﻋﺘﺒﺎﺭﺍﺕ ﺃﻣﻨﻴﺔ ﻭﺗﻨﻈﻴﻤﻴﺔ . - 61 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﻓﲑﺍﻗﺐ ﻣﻦ ﺧﻼﻝ ﺍﻷﺑﻮﺍﺏ ﺍﳌﻐﺎﺩﺭﻭﻥ ﻭﺍﻟﻮﺍﻓﺪﻭﻥ ،ﻭﻳﺘﺤﺼﻦ ﺑﻪ ﰲ ﺍﳊﺮﻭﺏ.
ﻓﻘﺪ ﻭﺭﺩ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ )ﻟﹶﺎ ﻳﻘﹶﺎﺗِﻠﹸﻮﻧﻜﹸﻢ ﺟﻤِﻴﻌﺎﹰ ﺇِﻟﱠﺎ ﻓِﻲ ﻗﹸﺮﻯ ﻣﺤﺼﻨﺔٍ ﺃﹶﻭ ﻣِﻦ ﻭﺭﺍﺀ ﺟﺪﺭٍ ﺑﺄﹾﺳﻬﻢ ﺑﻴﻨﻬﻢ ﺷﺪِﻳﺪ ﺗﺤﺴﺒﻬﻢ ﺟﻤِﻴﻌﺎﹰ ﻭﻗﹸﻠﹸﻮﺑﻬﻢ ﺷﺘﻰ ﺫﹶﻟِﻚ ﺑِﺄﹶﻧﻬﻢ ﻗﹶﻮﻡ ﻟﱠﺎ ﻳﻌﻘِﻠﹸﻮﻥﹶ ( ﺍﳊﺸﺮ ﺍﻵﻳﺔ] [١٤
ﻭﲰﻲ ﻛﺬﻟﻚ ﺑﺎﻟﺴﺪ ﰲ ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ )ﻗﹶﺎﻟﹸﻮﺍ ﻳﺎ ﺫﹶﺍ ﺍﻟﹾﻘﹶﺮﻧﻴﻦِ ﺇِﻥﱠ ﻳﺄﹾﺟﻮﺝ ﻭ ﻣﺄﹾﺟﻮﺝ ﻣﻔﹾﺴِﺪﻭﻥﹶ ﻓِﻲ ﺍﹾﻟﺄﹶﺭﺽِ ﻓﹶﻬﻞﹾ ﻧﺠﻌﻞﹸ ﻟﹶﻚ ﺧﺮﺟﺎﹰ ﻋﻠﹶﻰ ﺃﹶﻥ ﺗﺠﻌﻞﹶ ﺑﻴﻨﻨﺎ ﻭﺑﻴﻨﻬﻢ ﺳﺪﺍﹰ ﺍﻟﻜﻬﻒ (ﺍﻵﻳﺔ] [٩٤
ﻋﻠﻰ ﺫﻛﺮ ﺟﻞ ﺍﳌﻌﺎﱂ ﻧﺪﺭﻙ ﺃﻥ ﺣﻴﺰ ﺍﻟﻘﺮﻳﺔ ﻣﻬﻴﻜﻞ ﺑﻌﻨﺎﺻﺮ ﺣﻀﺮﻳﺔ ﺗﺸﻜﻞ ﻧﺴﻴﺠﻬﺎ ﺍﻟﻌﻤﺮﺍﱐ ،ﻭﺍﻟﱵ ﻫﻲ ﺩﻭﻥ ﺷﻚ ﺗﻼﺣﻢ ﳌﻘﻮﻣﺎﺕ ﺭﻭﺣﻴﺔ ﻭﺃﺧﺮﻯ ﻣﺎﺩﻳﺔ ﻟﻔﺘﺮﺓ ﺯﻣﻨﻴﺔ ﻣﻌﻴﻨﺔ . ﻫﺬﺍ ﺍﻟﺘﻼﺣﻢ ﻫﻮ ﺑﺼﻤﺔ ﺍﻹﻧﺴﺎﻥ ﺍﳊﻀﺮﻳﺔ ﰲ ﺗﺸﻜﻴﻞ ﺍﻟﻔﻀﺎﺀ ﻭﺗﻐﻴﲑ ﺍﶈﻴﻂ ﺍﻟﻔﻴﺰﻳﺎﺋﻲ ﻟﻠﻤﻮﻗﻊ .
- 62 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
– .٢ﺍﻷﺑــﻌﺎﺩ ﺍﻟﺰﻣﻜﺎﻧﻴﺔ ﻭﺍﻟﻮﻇﻴﻔﻴﺔ ﻟﻠﻘﺮﻳــﺔ ﰲ ﺳﺮﺩﻩ ﻟﻘﺼﺺ ﺍﻟﻘﺮﻯ ﰲ ﺍﻟﻘﺮﺁﻥ ،ﳒﺪ ﺃﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻗﺪ ﺗﻨﺎﻭﻝ ﺍﻟﻘﺮﻳﺔ ﲝﺴﺐ ﺃﺑﻌﺎﺩﻫﺎ ﺍﻟﺜﻼﺙ :ﺍﳌﻜﺎﱐ ،ﻭﺍﻟﺰﻣﲏ ،ﻭﺍﳊﺮﻛﻲ ﺃﻭ ﺍﻟﻮﻇﻴﻔﻲ .
ﺍ – ﺍﻟﺒﻌﺪ ﺍﳌﻜﺎﱐ ﻭﻧﻠﻤﺴﻪ ﰲ ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ ﰲ ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ) ﻭﻣﺎ ﻛﹶﺎﻥﹶ ﺟﻮﺍﺏ ﻗﹶﻮﻣِﻪِ ﺇِﻻﱠ ﺃﹶﻥ ﻗﹶﺎﻟﹸﻮﺍﹾ ﺃﹶﺧﺮِﺟﻮﻫﻢ ﻣﻦ ﻗﹶﺮﻳﺘِﻜﹸﻢ ﺇِﻧﻬﻢ ﺃﹸﻧﺎﺱ ﻳﺘﻄﹶﻬﺮﻭﻥﹶ( ﺍﻷﻋﺮﺍﻑ ﺍﻵﻳﺔ ][ 82 ﻭﻫﻨﺎ ﺩﻻﻟﺔ ﻭﺍﺿﺤﺔ ﻋﻠﻰ ﺃﻥ ﺍﻟﻘﻮﻡ ﻳﺪﺭﻛﻮﻥ ﺍﻟﺒﻌﺪ ﺍﳌﻜﺎﱐ ،ﺃﻭ ﺣﺪﺩﺕ ﺍﻟﻘﺮﻳﺔ ﰲ ﺃﺫﻫﺎﻢ ﻣﻜﺎﻧﻴﺎ ﻓﺠﺎﺀ ﺗﻌﺒﲑﻫﻢ ﺑﺈﺧﺮﺍﺝ ﺍﻟﻨﱯ ﻣﻦ ﻗﺮﻳﺘﻬﻢ ﺇﺧﺮﺍﺝ ﻣﻦ ﻣﻜﺎﻥ ﺇﱃ ﻣﻜﺎﻥ ﺁﺧﺮ .
ﻭﳒﺪ ﻧﻔﺲ ﺍﻹﺩﺭﺍﻙ ﺃﻭ ﺍﻟﺘﺤﺪﻳﺪ ﺍﳌﻜﺎﱐ ﰲ ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ ﰲ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ )ﻭﺇِﺫﹾ ﻗﹸﻠﹾﻨﺎ ﺍﺩﺧﻠﹸﻮﺍﹾ ﻫـﺬِﻩِ ﺍﻟﹾﻘﹶﺮﻳﺔﹶ ﻓﹶﻜﹸﻠﹸﻮﺍﹾ ﻣِﻨﻬﺎ ﺣﻴﺚﹸ ﺷِﺌﹾﺘﻢ ﺭﻏﹶﺪﺍﹰ ﻭﺍﺩﺧﻠﹸﻮﺍﹾ ﺍﻟﹾﺒﺎﺏ ﺳﺠﺪﺍﹰ ﻭﻗﹸﻮﻟﹸﻮﺍﹾ ﺣِﻄﱠﺔﹲ ﻧﻐﻔِﺮ ﻟﹶﻜﹸﻢ ﺧﻄﹶﺎﻳﺎﻛﹸﻢ ﻭﺳﻨﺰِﻳﺪ ﺍﻟﹾﻤﺤﺴِﻨِﲔ ( ﺍﻟﺒﻘﺮﺓ ﺍﻵﻳﺔ] [٥٨
ﻓﻬﻮ ﻛﺬﻟﻚ ﺩﺧﻮﻝ ﻣﻦ ﻣﻜﺎﻥ ﺇﱃ ﻣﻜﺎﻥ ﺁﺧﺮ ﻻ ﳝﺎﺛﻠﻪ ... - 63 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﺇﺫﻥ ﻓﺎﻟﻘﺮﻳﺔ ﳍﺎ ﻭﺟﻮﺩ ﻓﻴﺰﻳﺎﺋﻲ ﳏﺪﺩ ﺑﺄﺑﻌﺎﺩﻩ ﻭﻣﻮﻗﻌﻪ .
ﺏ – ﺍﻟﺒـﻌــﺪ ﺍﻟﺰﻣــﲏ ﻭﻫﻮ ﺃﻥ ﺍﻟﻘﺮﻳﺔ ﳍﺎ ﻋﻤﺮ ﳏﺪﺩ ،ﻣﺜﻠﻬﺎ ﻣﺜﻞ ﺍﻹﻧﺴﺎﻥ .ﻓﺈﺫﺍ ﺣﻠﺖ ﺎ ﺃﺳﺒﺎﺏ ﺍﻟﺰﻭﺍﻝ ﺍﻧﺪﺛﺮﺕ ﻭﺃﺻﺒﺤﺖ ﺣﺼﻴﺪﺍ ،ﻭﺭﲟﺎ ﻗﺎﻣﺖ ﻋﻠﻰ ﺃﻧﻘﺎﺿﻬﺎ ﻗﺮﻳﺔ ﺃﺧﺮﻯ ،ﻭﺭﲟﺎ ﻟﻦ ﺗﺴﻜﻦ ﺑﻌﺪ ﺫﻟﻚ ﺑﺘﺎﺗﺎ . ﻭﻫﺬﺍ ﻣﺎ ﻭﺭﺩ ﺗﺒﻴﺎﻧﻪ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺣﻴﺚ ﻳﻘﻮﻝ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌـﺎﱃ )ﻭﻣـﺎ ﺃﹶﻫﻠﹶﻜﹾﻨﺎ ﻣِﻦ ﻗﹶﺮﻳﺔٍ ﺇِﻻﱠ ﻭﻟﹶﻬﺎ ﻛِﺘﺎﺏ ﻣﻌﻠﹸﻮﻡ (ﺍﳊﺠﺮ ﺍﻵﻳﺔ] [ ٤
ﻭﻗﺎﻝ ﻛﺬﻟﻚ )ﻭﺗِﻠﹾﻚ ﺍﻟﹾﻘﹸﺮﻯ ﺃﹶﻫﻠﹶﻜﹾﻨﺎﻫﻢ ﻟﹶﻤﺎ ﻇﹶﻠﹶﻤﻮﺍ ﻭﺟﻌﻠﹾﻨﺎ ﻟِﻤﻬﻠِﻜِﻬِﻢ ﻣﻮﻋِﺪﺍﹰ( ﺍﻟﻜﻬﻒ ﺍﻵﻳﺔ] . [٥٩ ﻭﻣﻦ ﲦﺔ ﻧﺴﺘﺨﻠﺺ ﺃﻥ ﺍﻟﻘﺮﻳﺔ ﻫﻲ ﺃﻳﻀﺎ ﳏﺪﺩﺓ ﺯﻣﻨﻴﺎ ﻻ ﳝﻜﻦ ﺃﻥ ﲢﻴﺪ ﻋﻦ ﻭﻗﺘﻬﺎ ﺍﳌﻌﻠﻮﻡ ﻭﺳﻮﻑ ﺗﻜﻮﻥ ﻟﻨﺎ ﺇﻃﺎﻟﺔ ﰲ ﻓﺼﻞ ﺯﻭﺍﻝ ﺍﻟﻌﻤﺮﺍﻥ ﺣﻮﻝ ﺫﻟﻚ .
- 64 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﺝ – ﺍﻟﺒﻌﺪ ﺍﳊﺮﻛﻲ ﺃﻭ ﺍﻟﻮﻇﻴﻔﻲ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﳌﺎ ﻳﺘﻜﻠﻢ ﻋﻠﻰ ﺍﻟﻘﺮﻳﺔ ﻳﻘﻮﻝ ﺃﻫﻠﻜﻨﺎﻫﺎ ،ﺩﻣﺮﻧﺎﻫﺎ ،ﻣﺘﻌﻨﺎﻫﺎ ، ﻻ ﻳﺘﻨﺎﻭﳍﺎ ﻣﻦ ﺣﻴﺚ ﺍﳉﺎﻧﺐ ﺍﳌﻜﺎﱐ ﻭ ﺍﻟﺰﻣﲏ ﻓﻘﻂ ﺑﻞ ﻛﻠﻴﺔ ﺑﺒﻌﺪﻫﺎ ﺍﻟﻮﻇﻴﻔﻲ. ﻭﻧﻠﻤﺲ ﺫﻟﻚ ﰲ ﻗﻮﻟﻪ ﰲ ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ )ﺗِﻠﹾﻚ ﺍﻟﹾﻘﹸﺮﻯ ﻧﻘﹸﺺ ﻋﻠﹶﻴﻚ ﻣِﻦ ﺃﹶﻧﺒﺂﺋِﻬﺎ ﻭﻟﹶﻘﹶﺪ ﺟﺎﺀﺗﻬﻢ ﺭﺳﻠﹸﻬﻢ ﺑِﺎﻟﹾﺒﻴﻨﺎﺕِ ﻓﹶﻤﺎ ﻛﹶﺎﻧﻮﺍﹾ ﻟِﻴﺆﻣِﻨﻮﺍﹾ ﺑِﻤﺎ ﻛﹶﺬﱠﺑﻮﺍﹾ ﻣِﻦ ﻗﹶﺒﻞﹸ ﻛﹶﺬﹶِﻟﻚ ﻳﻄﹾﺒﻊ ﺍﻟﻠﹼﻪ ﻋﻠﹶﻰ ﻗﹸﻠﹸﻮﺏِ ﺍﻟﹾﻜﹶﺎﻓِﺮِﻳﻦ (ﺍﻷﻋﺮﺍﻑ ﺍﻵﻳﺔ ][101 ﻓﻬﻮ ﻳﺘﻜﻠﻢ ﻋﻦ ﺍﻟﻘﺮﻳﺔ ﻭﻛﺄﺎ ﻛﺎﺋﻦ ﺣﻲ ﻳﻘﺺ ﻋﻠﻴﻨﺎ ﻣﻦ ﺃﻧﺒﺎﺋﻬﺎ ،ﻭﻫـﻮ ﻳﻘﺼـﺪ ﺃﻫﻠﻬﺎ ﰲ ﺣﺮﻛﺘﻬﻢ ،ﻭﺳﻠﻮﻛﻬﻢ ﺩﺍﺧﻞ ﺇﻃﺎﺭ ﻣﻜﺎﱐ ﻭﺯﻣﲏ ﳏﺪﺩ ،ﻭﻛﻘﻮﻟﻪ ﺃﻳﻀـﺎ )ﻭﺇِﺫﹶﺍ ﺃﹶﺭﺩﻧﺎ ﺃﹶﻥ ﻧﻬﻠِﻚ ﻗﹶﺮﻳﺔﹰ ﺃﹶﻣﺮﻧﺎ ﻣﺘﺮﻓِﻴﻬﺎ ﻓﹶﻔﹶﺴﻘﹸﻮﺍﹾ ﻓِﻴﻬﺎ ﻓﹶﺤـﻖ ﻋﻠﹶﻴﻬـﺎ ﺍﻟﹾﻘﹶـﻮﻝﹸ ﻓﹶﺪﻣﺮﻧﺎﻫﺎ ﺗﺪﻣِﲑﺍﹰ ( ﺍﻹﺳﺮﺍﺀ ﺍﻵﻳﺔ][ 16 ﻭﻗﺪ ﺗﻔﻄﻦ ﺇﱃ ﻫﺬﺍ ﺍﻟﺒﻌﺪ ﺍﻟﻮﻇﻴﻔﻲ ﺍﻟﻜﺎﺗﺐ ﻓﺮ ﺍﻧﺴﻮﺍ ﻓﺎﻥ ﺩﻭ ﻣﺎﺭ ﰲ ﻗﻮﻟﻪ ) ﺃﻧﺼﺘﻮﺍ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ﺇﻥ ﺍﳌﺪﻳﻨﺔ ﺗﺘﻜﻠﻢ ( ﻓﺎﳌﺪﻳﻨﺔ ﰲ ﻧﻈﺮ ﺍﻟﻜﺎﺗﺐ ﻛﺎﺋﻦ ﺣﻲ ﻳﻌﱪ ﻋﻦ ﻧﻔﺴﻪ . ﻭﻫﻲ ﺇﺷﺎﺩﺓ ﺇﱃ ﺃﻥ ﺍﻟﻮﺳﻂ ﺍﻻﺟﺘﻤﺎﻋﻲ ﺍﻟﺒﺸﺮﻱ ﳚﺐ ﺃﻥ ﻳﻨﻈﺮ ﺇﻟﻴﻪ ﻛﻮﺣﺪﺓ ﻋﻀﻮﻳﺔ ﻣﺘﻜﺎﻣﻠﺔ ﻻ ﳝﻜﻦ ﲡﺰﺋﺘﻬﺎ . - 65 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﻭﻫﻮ ﻣﺎ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﺫﻱ ﻗﺒﻞ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﻘﺮﻳﺔ ﻛﺎﺋﻦ ﻋﻀﻮﻱ ﻣﺘﻜﺎﻣﻞ ﻟﻪ ﻭﺟﻮﺩ ﻭﻋﻤﺮ ﻭﻭﻇﻴﻔﺔ .
- 66 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﺩ .ﺍﻟﺒـــﻴـﺖ ﰲ ﺍﻟــﻘﺮﺁﻥ -. ١ﺍﻵﻳﺎﺕ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﻟﻘﺮﺁﻥ : )ﻭﺇِﺫﹾ ﺃﹶﺧﺬﹾﻧﺎ ﻣِﻴﺜﹶﺎﻗﹶﻜﹸﻢ ﻻﹶ ﺗﺴﻔِﻜﹸﻮﻥﹶ ﺩِﻣـﺎﺀﻛﹸﻢ ﻭﻻﹶ ﺗﺨﺮِﺟـﻮﻥﹶﺃﹶﻧﻔﹸﺴﻜﹸﻢ ﻣﻦ ﺩِﻳﺎﺭِﻛﹸﻢ ﺛﹸﻢ ﺃﹶﻗﹾﺮﺭﺗﻢ ﻭﺃﹶﻧﺘﻢ ﺗﺸﻬﺪﻭﻥﹶ ( ﺍﻟﺒﻘـﺮﺓ ﺍﻵﻳﺔ] [٨٤
ﺤﺞ ﻭﻟﹶﻴﺲ ﺍﻟﹾﺒِﺮِ ﺑﺄﹶﻥﹾ ﺴﺄﹶﻟﹸﻮﻧﻚ ﻋﻦِ ﺍﻷﻫِﻠﱠﺔِ ﻗﹸﻞﹾ ﻫِﻲ ﻣﻮﺍﻗِﻴﺖ ﻟِﻠﻨﺎﺱِ ﻭﺍﻟﹾ ﻳ ﺗﺄﹾﺗﻮﺍﹾ ﺍﻟﹾﺒﻴﻮﺕ ﻣِﻦ ﻇﹸﻬﻮﺭِﻫﺎ ﻭﻟﹶـﻜِﻦ ﺍﻟﹾﺒِﺮ ﻣﻦِ ﺍﺗﻘﹶﻰ ﻭﺃﹾﺗﻮﺍﹾ ﺍﻟﹾﺒﻴﻮﺕ ﻣِﻦ ﺃﹶﺑﻮﺍﺑِﻬﺎ ﻭﺍﺗﻘﹸﻮﺍﹾ ﺍﻟﻠﹼﻪ ﻟﹶﻌﻠﱠﻜﹸﻢ ﺗﻔﹾﻠِﺤﻮﻥﹶ( ﺍﻟﺒﻘﺮﺓ ﺍﻵﻳﺔ ][189
ﻓﹶﺎﺳﺘﺠﺎﺏ ﻟﹶﻬﻢ ﺭﺑﻬﻢ ﺃﹶﻧﻲ ﻻﹶ ﺃﹸﺿِﻴﻊ ﻋﻤﻞﹶ ﻋﺎﻣِﻞٍ ﻣﻨﻜﹸﻢ ﻣﻦ ﺫﹶﻛﹶﺮٍ ﺃﹶﻭ ﺃﹸﻧﺜﹶﻰﺑﻌﻀﻜﹸﻢ ﻣﻦ ﺑﻌﺾٍ ﻓﹶﺎﻟﱠﺬِﻳﻦ ﻫﺎﺟﺮﻭﺍﹾ ﻭﺃﹸﺧﺮِﺟﻮﺍﹾ ﻣِﻦ ﺩِﻳﺎﺭِﻫِﻢ ﻭﺃﹸﻭﺫﹸﻭﺍﹾ ﻓِـﻲ ﺳﺒِﻴﻠِﻲ ﻭﻗﹶﺎﺗﻠﹸﻮﺍﹾ ﻭﻗﹸﺘِﻠﹸﻮﺍﹾ ﻷُﻛﹶﻔﱢﺮﻥﱠ ﻋﻨﻬﻢ ﺳﻴﺌﹶﺎﺗِﻬِﻢ ﻭﻷُﺩﺧِﻠﹶـﻨﻬﻢ ﺟﻨـﺎﺕٍ ﺗﺠﺮِﻱ ﻣِﻦ ﺗﺤﺘِﻬﺎ ﺍﻷَﻧﻬﺎﺭ ﺛﹶﻮﺍﺑﺎﹰ ﻣﻦ ﻋِﻨﺪِ ﺍﻟﻠﹼﻪِ ﻭﺍﻟﻠﹼﻪ ﻋِﻨﺪﻩ ﺣﺴﻦ ﺍﻟﺜﱠﻮﺍﺏِ ﺁﻝ ﻋﻤﺮﺍﻥ ﺍﻵﻳﺔ ][ 195 - 67 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﻓﹶﺄﹶﺧﺬﹶﺗﻬﻢ ﺍﻟﺮﺟﻔﹶﺔﹸ ﻓﹶﺄﹶﺻﺒﺤﻮﺍﹾ ﻓِﻲ ﺩﺍﺭِﻫِﻢ ﺟﺎﺛِﻤِﲔ ( ﺍﻷﻋﺮﺍﻑﺍﻵﻳﺔ ][٧٨ ﻛﹶﻤﺎ ﺃﹶﺧﺮﺟﻚ ﺭﺑﻚ ﻣِﻦ ﺑﻴﺘِﻚ ﺑِﺎﻟﹾﺤﻖ ﻭﺇِﻥﱠ ﻓﹶﺮِﻳﻘﺎﹰ ﻣﻦ ﺍﻟﹾﻤﺆﻣِﻨِﲔﻟﹶﻜﹶﺎﺭِﻫﻮﻥﹶ ﺍﻷﻧﻔﺎﻝ ﺍﻵﻳﺔ] [٥
ﻭﺃﹶﻭﺣﻴﻨﺎ ﺇِﻟﹶﻰ ﻣﻮﺳﻰ ﻭﺃﹶﺧِﻴﻪِ ﺃﹶﻥ ﺗﺒﻮﺀَﺍ ﻟِﻘﹶﻮﻣِﻜﹸﻤﺎ ﺑِﻤِﺼﺮ ﺑﻴﻮﺗﺎﹰ ﻭﺍﺟﻌﻠﹸﻮﺍﹾﺑﻴﻮﺗﻜﹸﻢ ﻗِﺒﻠﹶﺔﹰ ﻭﺃﹶﻗِﻴﻤﻮﺍﹾ ﺍﻟﺼﻼﹶﺓﹶ ﻭﺑﺸﺮِ ﺍﻟﹾﻤﺆﻣِﻨِﲔ (ﻳﻮﻧﺲ ﺍﻵﻳﺔ] [٨٧
ﻭﺭﺍﻭﺩﺗﻪ ﺍﻟﱠﺘِﻲ ﻫﻮ ﻓِﻲ ﺑﻴﺘِﻬﺎ ﻋﻦ ﻧﻔﹾﺴِﻪِ ﻭﻏﹶﻠﱠﻘﹶﺖِ ﺍﻷَﺑﻮﺍﺏ ﻭﻗﹶﺎﻟﹶﺖ ﻫﻴـﺖﻟﹶﻚ ﻗﹶﺎﻝﹶ ﻣﻌﺎﺫﹶ ﺍﻟﻠﹼﻪِ ﺇِﻧﻪ ﺭﺑﻲ ﺃﹶﺣﺴﻦ ﻣﺜﹾﻮﺍﻱ ﺇِﻧﻪ ﻻﹶ ﻳﻔﹾﻠِﺢ ﺍﻟﻈﱠـﺎﻟِﻤﻮﻥﹶ ( ﻳﻮﺳﻒ ﺍﻵﻳﺔ ][٢٣
ﻭﺍﻟﻠﹼﻪ ﺟﻌﻞﹶ ﻟﹶﻜﹸﻢ ﻣﻦ ﺑﻴﻮﺗِﻜﹸﻢ ﺳﻜﹶﻨﺎﹰ ﻭﺟﻌﻞﹶ ﻟﹶﻜﹸﻢ ﻣﻦ ﺟﻠﹸﻮﺩِ ﺍﻷَﻧﻌﺎﻡِ ﺑﻴﻮﺗﺎﹰﺗﺴﺘﺨِﻔﱡﻮﻧﻬﺎ ﻳﻮﻡ ﻇﹶﻌﻨِﻜﹸﻢ ﻭﻳﻮﻡ ﺇِﻗﹶﺎﻣﺘِﻜﹸﻢ ﻭﻣِـﻦ ﺃﹶﺻـﻮﺍﻓِﻬﺎ ﻭﺃﹶﻭﺑﺎﺭِﻫـﺎ ﻭﺃﹶﺷﻌﺎﺭِﻫﺎ ﺃﹶﺛﹶﺎﺛﺎﹰ ﻭﻣﺘﺎﻋﺎﹰ ﺇِﻟﹶﻰ ﺣِﲔٍ ﺍﻟﻨﺤﻞ ﺍﻵﻳﺔ] [٨٠
- 68 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﺃﹶﻭ ﻳﻜﹸﻮﻥﹶ ﻟﹶﻚ ﺑﻴﺖ ﻣﻦ ﺯﺧﺮﻑٍ ﺃﹶﻭ ﺗﺮﻗﹶﻰ ﻓِﻲ ﺍﻟﺴـﻤﺎﺀ ﻭﻟﹶـﻦﻧﺆﻣِﻦ ﻟِﺮﻗِﻴﻚ ﺣﺘﻰ ﺗﻨﺰﻝﹶ ﻋﻠﹶﻴﻨﺎ ﻛِﺘﺎﺑﺎﹰ ﻧﻘﹾﺮﺅﻩ ﻗﹸﻞﹾ ﺳﺒﺤﺎﻥﹶ ﺭﺑـﻲ ﻫﻞﹾ ﻛﹸﻨﺖ ﺇﹶﻻﱠ ﺑﺸﺮﺍﹰ ﺭﺳﻮﻻﹰ ( ﺍﻹﺳﺮﺍﺀ ﺍﻵﻳﺔ] [٩٣
ﺴﺄﹶﻟﹸﻮﻥﹶ ( _ ﻟﹶﺎ ﺗﺮﻛﹸﻀﻮﺍ ﻭﺍﺭﺟِﻌﻮﺍ ﺇِﻟﹶﻰ ﻣﺎ ﺃﹸﺗﺮِﻓﹾﺘﻢ ﻓِﻴﻪِ ﻭﻣﺴﺎﻛِﻨِﻜﹸﻢ ﻟﹶﻌﻠﱠﻜﹸﻢ ﺗ ﺍﻷﻧﺒﻴﺎﺀ ﺍﻵﻳﺔ ][ 13 ﻳﺎ ﺃﹶﻳﻬﺎ ﺍﻟﱠﺬِﻳﻦ ﺁﻣﻨﻮﺍ ﻟﹶﺎ ﺗﺪﺧﻠﹸﻮﺍ ﺑﻴﻮﺗﺎﹰ ﻏﹶﻴﺮ ﺑﻴـﻮﺗِﻜﹸﻢ ﺣﺘـﻰ ﺗﺴﺘﺄﹾﻧِﺴـﻮﺍﻭﺗﺴﻠﱢﻤﻮﺍ ﻋﻠﹶﻰ ﺃﹶﻫﻠِﻬﺎ ﺫﹶﻟِﻜﹸﻢ ﺧﻴﺮ ﻟﱠﻜﹸﻢ ﻟﹶﻌﻠﱠﻜﹸﻢ ﺗﺬﹶﻛﱠﺮﻭﻥﹶ(
ﺍﻟﻨـﻮﺭ
ﺍﻵﻳﺔ] [٢٧
ﻟﹶﻴﺲ ﻋﻠﹶﻰ ﺍﻟﹾﺄﹶﻋﻤﻰ ﺣﺮﺝ ﻭﻟﹶﺎ ﻋﻠﹶﻰ ﺍﻟﹾﺄﹶﻋﺮﺝِ ﺣﺮﺝ ﻭﻟﹶـﺎ ﻋﻠﹶـﻰﺍﻟﹾﻤﺮِﻳﺾِ ﺣﺮﺝ ﻭﻟﹶﺎ ﻋﻠﹶﻰ ﺃﹶﻧﻔﹸﺴِﻜﹸﻢ ﺃﹶﻥ ﺗﺄﹾﻛﹸﻠﹸﻮﺍ ﻣِﻦ ﺑﻴـﻮﺗِﻜﹸﻢ ﺃﹶﻭ
ﺑﻴﻮﺕِ ﺁﺑﺎﺋِﻜﹸﻢ ﺃﹶﻭ ﺑﻴﻮﺕِ ﺃﹸﻣﻬﺎﺗِﻜﹸﻢ ﺃﹶﻭ ﺑﻴﻮﺕِ ﺇِﺧﻮﺍﻧِﻜﹸﻢ ﺃﹶﻭ ﺑﻴﻮﺕِ ﺃﹶﺧﻮﺍﺗِﻜﹸﻢ ﺃﹶﻭ ﺑﻴﻮﺕِ ﺃﹶﻋﻤﺎﻣِﻜﹸﻢ ﺃﹶﻭ ﺑﻴﻮﺕِ ﻋﻤـﺎﺗِﻜﹸﻢ ﺃﹶﻭ ﺑﻴـﻮﺕِ
ﺃﹶﺧﻮﺍﻟِﻜﹸﻢ ﺃﹶﻭ ﺑﻴﻮﺕِ ﺧﺎﻟﹶـﺎﺗِﻜﹸﻢ ﺃﹶﻭ ﻣـﺎ ﻣﻠﹶﻜﹾـﺘﻢ ﻣﻔﹶﺎﺗِﺤـﻪ ﺃﹶﻭ ﺻﺪِﻳﻘِﻜﹸﻢ ﻟﹶﻴﺲ ﻋﻠﹶﻴﻜﹸﻢ ﺟﻨﺎﺡ ﺃﹶﻥ ﺗﺄﹾﻛﹸﻠﹸﻮﺍ ﺟﻤِﻴﻌﺎﹰ ﺃﹶﻭ ﺃﹶﺷﺘﺎﺗﺎﹰ ﻓﹶﺈِﺫﹶﺍ ﺩﺧﻠﹾﺘﻢ ﺑﻴﻮﺗﺎﹰ ﻓﹶﺴﻠﱢﻤﻮﺍ ﻋﻠﹶﻰ ﺃﹶﻧﻔﹸﺴِﻜﹸﻢ ﺗﺤِﻴﺔﹰ ﻣﻦ ﻋِﻨﺪِ ﺍﻟﻠﱠﻪِ ﻣﺒﺎﺭﻛﹶﺔﹰ
- 69 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﻃﹶﻴﺒﺔﹰ ﻛﹶﺬﹶﻟِﻚ ﻳﺒﻴﻦ ﺍﻟﻠﱠﻪ ﻟﹶﻜﹸﻢ ﺍﻟﹾﺂﻳﺎﺕِ ﻟﹶﻌﻠﱠﻜﹸﻢ ﺗﻌﻘِﻠﹸﻮﻥ ( ﺍﻟﻨـﻮﺭ ﺍﻵﻳﺔ] [٦١
ﺣﺘﻰ ﺇِﺫﹶﺍ ﺃﹶﺗﻮﺍ ﻋﻠﹶﻰ ﻭﺍﺩِﻱ ﺍﻟﻨﻤﻞِ ﻗﹶﺎﻟﹶﺖ ﻧﻤﻠﹶﺔﹲ ﻳﺎ ﺃﹶﻳﻬﺎ ﺍﻟﻨﻤﻞﹸ ﺍﺩﺧﻠﹸﻮﺍﻣﺴﺎﻛِﻨﻜﹸﻢ ﻟﹶﺎ ﻳﺤﻄِﻤﻨﻜﹸﻢ ﺳﻠﹶﻴﻤﺎﻥﹸ ﻭﺟﻨﻮﺩﻩ ﻭﻫﻢ ﻟﹶﺎ ﻳﺸﻌﺮﻭﻥﹶ ( ﺍﻟﻨﻤﻞ ﺍﻵﻳﺔ] [١٨
ﻓﹶﺨﺴﻔﹾﻨﺎ ﺑِﻪِ ﻭﺑِﺪﺍﺭِﻩِ ﺍﻟﹾﺄﹶﺭﺽ ﻓﹶﻤﺎ ﻛﹶﺎﻥﹶ ﻟﹶﻪ ﻣِﻦ ﻓِﺌﹶﺔٍ ﻳﻨﺼﺮﻭﻧﻪ ﻣِﻦﺩﻭﻥِ ﺍﻟﻠﱠﻪِ ﻭﻣﺎ ﻛﹶﺎﻥﹶ ﻣِﻦ ﺍﳌﹸﻨﺘﺼِﺮِﻳﻦ ( ﺍﻟﻘﺼﺺ ﺍﻵﻳﺔ] [٨١
ﻭﻋﺎﺩﺍﹰ ﻭﺛﹶﻤﻮﺩ ﻭﻗﹶﺪ ﺗﺒﻴﻦ ﻟﹶﻜﹸﻢ ﻣﻦ ﻣﺴﺎﻛِﻨِﻬِﻢ ﻭﺯﻳـﻦ ﻟﹶﻬـﻢ ﺍﻟﺸـﻴﻄﹶﺎﻥﹸﺃﹶﻋﻤﺎﻟﹶﻬﻢ ﻓﹶﺼﺪﻫﻢ ﻋﻦِ ﺍﻟﺴﺒِﻴﻞِ ﻭﻛﹶﺎﻧﻮﺍ ﻣﺴﺘﺒﺼِﺮِﻳﻦ ( ﺍﻟﻌﻨﻜﺒﻮﺕ ﺍﻵﻳﺔ ][38
ﻭﻗﹶﺮﻥﹶ ﻓِﻲ ﺑﻴﻮﺗِﻜﹸﻦ ﻭﻟﹶﺎ ﺗﺒﺮﺟﻦ ﺗﺒﺮﺝ ﺍﻟﹾﺠﺎﻫِﻠِﻴﺔِ ﺍﻟﹾﺄﹸﻭﻟﹶﻰ ﻭﺃﹶﻗِﻤـﻦﺍﻟﺼﻠﹶﺎﺓﹶ ﻭﺁﺗِﲔ ﺍﻟﺰﻛﹶﺎﺓﹶ ﻭﺃﹶﻃِﻌﻦ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﹶﻪ ﺇِﻧﻤﺎ ﻳﺮِﻳـﺪ ﺍﻟﻠﱠـﻪ
ﻟِﻴﺬﹾﻫِﺐ ﻋﻨﻜﹸﻢ ﺍﻟﺮﺟﺲ ﺃﹶﻫﻞﹶ ﺍﻟﹾﺒﻴـﺖِ ﻭﻳﻄﹶﻬـﺮﻛﹸﻢ ﺗﻄﹾﻬِـﲑﺍﹰ ﺍﻷﺣﺰﺍﺏ ﺍﻵﻳﺔ] [٣٣ - 70 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﻭﺍﺫﹾﻛﹸﺮﻥﹶ ﻣﺎ ﻳﺘﻠﹶﻰ ﻓِﻲ ﺑﻴﻮﺗِﻜﹸﻦ ﻣِﻦ ﺁﻳﺎﺕِ ﺍﻟﻠﱠﻪِ ﻭﺍﻟﹾﺤِﻜﹾﻤﺔِ ﺇِﻥﱠ ﺍﻟﻠﱠﻪﻛﹶﺎﻥﹶ ﻟﹶﻄِﻴﻔﺎﹰ ﺧﺒِﲑﺍﹰ ﺍﻷﺣﺰﺍﺏ ﺍﻵﻳﺔ] [٣٤
-ﻳﺎ ﺃﹶﻳﻬﺎ ﺍﻟﱠﺬِﻳﻦ ﺁﻣﻨﻮﺍ ﻟﹶﺎ ﺗﺪﺧﻠﹸﻮﺍ ﺑﻴﻮﺕ ﺍﻟﻨﺒِﻲ ﺇِﻟﱠﺎ ﺃﹶﻥ ﻳﺆﺫﹶﻥﹶ ﻟﹶﻜﹸـﻢ
ﺇِﻟﹶﻰ ﻃﹶﻌﺎﻡٍ ﻏﹶﻴﺮ ﻧﺎﻇِﺮِﻳﻦ ﺇِﻧﺎﻩ ﻭﻟﹶﻜِﻦ ﺇِﺫﹶﺍ ﺩﻋِﻴﺘﻢ ﻓﹶﺎﺩﺧﻠﹸﻮﺍ ﻓﹶـﺈِﺫﹶﺍ ﻃﹶﻌِﻤﺘﻢ ﻓﹶﺎﻧﺘﺸِﺮﻭﺍ ﻭﻟﹶﺎ ﻣﺴﺘﺄﹾﻧِﺴِﲔ ﻟِﺤﺪِﻳﺚٍ ﺇِﻥﱠ ﺫﹶﻟِﻜﹸـﻢ ﻛﹶـﺎﻥﹶ
ﻳﺆﺫِﻱ ﺍﻟﻨﺒِﻲ ﻓﹶﻴﺴﺘﺤﻴِﻲ ﻣِﻨﻜﹸﻢ ﻭﺍﻟﻠﱠﻪ ﻟﹶﺎ ﻳﺴﺘﺤﻴِﻲ ﻣِﻦ ﺍﻟﹾﺤﻖ ﻭﺇِﺫﹶﺍ ﺳﺄﹶﻟﹾﺘﻤﻮﻫﻦ ﻣﺘﺎﻋﺎﹰ ﻓﹶﺎﺳﺄﹶﻟﹸﻮﻫﻦ ﻣِﻦ ﻭﺭﺍﺀ ﺣِﺠﺎﺏٍ ﺫﹶﻟِﻜﹸﻢ ﺃﹶﻃﹾﻬـﺮ
ﻟِﻘﹸﻠﹸﻮﺑِﻜﹸﻢ ﻭﻗﹸﻠﹸﻮﺑِﻬِﻦ ﻭﻣﺎ ﻛﹶﺎﻥﹶ ﻟﹶﻜﹸﻢ ﺃﹶﻥ ﺗﺆﺫﹸﻭﺍ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪِ ﻭﻟﹶﺎ ﺃﹶﻥ ﺗﻨﻜِﺤﻮﺍ ﺃﹶﺯﻭﺍﺟﻪ ﻣِﻦ ﺑﻌﺪِﻩِ ﺃﹶﺑﺪﺍﹰ ﺇِﻥﱠ ﺫﹶﻟِﻜﹸﻢ ﻛﹶﺎﻥﹶ ﻋِﻨـﺪ ﺍﻟﻠﱠـﻪِ ﻋﻈِﻴﻤﺎﹰ( ﺍﻷﺣﺰﺍﺏ ﺍﻵﻳﺔ] [٥٣
ﻓﹶﻤﺎ ﻭﺟﺪﻧﺎ ﻓِﻴﻬﺎ ﻏﹶﻴﺮ ﺑﻴﺖٍ ﻣﻦ ﺍﻟﹾﻤﺴﻠِﻤِﲔ ﺍﻟﺬﺍﺭﻳﺎﺕ ﺍﻵﻳﺔ] [٣٦
- 71 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
-.٢ﺍﻟﺘﻌﺮﻳﻒ ﺍﻟﻘﺮﺁﱐ ﻟﻠﺒﻴﺖ
ﺍﻟﺒﻴﺖ ﻫﻮ ﺃﻭﻝ ﺍﳌﻌﺎﱂ ﺍﳊﻀﺮﻳﺔ ﻭﺃﳘﻬﺎ ﻓﻘﺪ ﻭﺭﺩ ﰲ ﻗﻮﻟﻪ ﻋـﺰ ﻭﺟـﻞ ﰲ ﺳـﻮﺭﺓ
ﺍﻟﻘﺼﺺ ﺍﻵﻳـﺔ )) (٨١ﻓﹶﺨﺴﻔﹾﻨﺎ ﺑِﻪِ ﻭﺑِﺪﺍﺭِﻩِ ﺍﻟﹾﺄﹶﺭﺽ ﻓﹶﻤﺎ ﻛﹶﺎﻥﹶ ﻟﹶﻪ ﻣِﻦ ﻓِﺌﹶـﺔٍ
ﻳﻨﺼﺮﻭﻧﻪ ﻣِﻦ ﺩﻭﻥِ ﺍﻟﻠﱠﻪِ ﻭﻣﺎ ﻛﹶﺎﻥﹶ ﻣِﻦ ﺍﳌﹸﻨﺘﺼِﺮِﻳﻦ. (
ﻓﺎﷲ ﺳﺒﺤﺎﻧﻪ ﱂ ﻳﻜﺘﻒ ﰲ ﻋﻤﻠﻴﺔ ﺍﳋﺴﻒ ﺑﺎﻹﻧﺴﺎﻥ ﻓﻘﻂ ،ﺑﻞ ﺗﻌﺪﺍﻩ ﺇﱃ ﺍﻟﺪﺍﺭ ﻛﺬﻟﻚ ،ﻭﻛﺄﻥ ﻣﻌﲎ ﺍﻟﻮﺟﻮﺩ ﻫﻨﺎ ﻻ ﻳﻘﺘﺼﺮ ﻋﻠﻰ ﺍﻟﺬﺍﺕ ﻓﺤﺴﺐ ﺑﻞ ﻳﺸﻤﻞ ﺍﻟﺪﺍﺭ ﺃﻭ ﺍﳌﺴﻜﻦ ﺃﻳﻀﺎ ﻓﺎﻟﻜﻞ ﻛﺎﻣﻞ ﻣﺘﻜﺎﻣﻞ .
ﻭﻧﻔﺲ ﺍﻷﻣﺮ ﻧﺆﻛﺪﻩ ﰲ ﺳﻮﺭﺓ ﺍﻟﺬﺍﺭﻳﺎﺕ ﰲ ﻗﻮﻟﻪ )ﻓﹶﻤﺎ ﻭﺟﺪﻧﺎ ﻓِﻴﻬﺎ ﻏﹶﻴﺮ ﺑﻴﺖٍ ﻣﻦ ﺍﻟﹾﻤﺴﻠِﻤِﲔ (ﺍﻟﺬﺍﺭﻳﺎﺕ ﺍﻵﻳﺔ] . [٣٦ ﻭﻣﻦ ﲦﺔ ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻹﻧﺴﺎﻥ ﺃﺳﺎﺱ ﺍﻟﻌﻤﺮﺍﻥ ﻭﻏﺎﻳﺘﻪ ﻓﺎﻥ ﺍﻟﺪﺍﺭ ﺃﻭ ﺍﳌﺴﻜﻦ ﺟﻮﻫﺮﻩ ﻭﻣﻌﻨﺎﻩ ،ﻓﻼ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻋﻤﺮﺍﻧﺎ ﺑﻼ ﺑﻴﻮﺕ ﻭﻣﺴﺎﻛﻦ ﺍﻟﺒﺘﺔ . - 72 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﻭ ﻳﻜﻔﻴﻨﺎ ﺑﺮﻫﺎﻥ ﻋﻠﻰ ﺫﻟﻚ ﺃﻥ ﺍﷲ ﺍﲣﺬ ﻟﻪ ﺑﻴﺘﺎ ﻓﻘﺎﻝ ﰲ ﺳﻮﺭﺓ ﺍﳊﺞ ﺍﻵﻳﺔ )) (٢٦ﻭﺇِﺫﹾ ﺑﻮﺃﹾﻧﺎ ِﻟﺈِﺑﺮﺍﻫِﻴﻢ ﻣﻜﹶﺎﻥﹶ ﺍﻟﹾﺒﻴﺖِ ﺃﹶﻥ ﻟﱠﺎ ﺗﺸﺮِﻙ ﺑِﻲ ﺷﻴﺌﺎﹰ ﻭﻃﹶﻬﺮ ﺑﻴﺘِﻲ ﻟِﻠﻄﱠﺎﺋِﻔِﲔ ﻭﺍﻟﹾﻘﹶﺎﺋِﻤِﲔ ﻭﺍﻟﺮﻛﱠﻊِ ﺍﻟﺴﺠﻮﺩِ (
ﻭﻗﺎﻝ ﰲ ﺳﻮﺭﺓ ﻗﺮﻳﺶ )ﻓﹶﻠﹾﻴﻌﺒﺪﻭﺍ ﺭﺏ ﻫﺬﹶﺍ ﺍﻟﹾﺒﻴﺖِ ( ﻗﺮﻳﺶ ﺍﻵﻳﺔ] [٣ ﻭﻧﻈﺮﺍ ﻷﳘﻴﺔ ﺍﻟﺒﻴﺖ ﻓﻘﺪ ﻭﺭﺩ ﻋﻠﻰ ﻋﻜﺲ ﺍﳊﺼﻮﻥ ،ﻭﺍﻟﻘﻼﻉ ،ﻭﺍﻟﻘﺼﻮﺭ ﰲ ﻣﻮﺍﺿﻊ ﺷﱴ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ.
ﻓﺴﻤﻲ ﺑﺎﻟﺒﻴﺖ ﰲ ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ ﰲ ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ)ﻭﺍﻟﻠﹼﻪ ﺟﻌﻞﹶ ﻟﹶﻜﹸﻢ ﻣﻦ ﺑﻴﻮﺗِﻜﹸﻢ ﺳﻜﹶﻨﺎﹰ ﻭﺟﻌﻞﹶ ﻟﹶﻜﹸﻢ ﻣﻦ ﺟﻠﹸﻮﺩِ ﺍﻷَﻧﻌﺎﻡِ ﺑﻴﻮﺗﺎﹰ ﺗﺴﺘﺨِﻔﱡﻮﻧﻬﺎ ﻳﻮﻡ ﻇﹶﻌﻨِﻜﹸﻢ ﻭﻳﻮﻡ ﺇِﻗﹶﺎﻣﺘِﻜﹸﻢ ﻭﻣِﻦ ﺃﹶﺻﻮﺍﻓِﻬﺎ ﻭﺃﹶﻭﺑﺎﺭِﻫﺎ ﻭﺃﹶﺷﻌﺎﺭِﻫﺎ ﺃﹶﺛﹶﺎﺛﺎﹰ ﻭﻣﺘﺎﻋﺎﹰ ﺇِﻟﹶﻰ ﺣِﲔٍ ( ﺍﻟﻨﺤﻞ ﺍﻵﻳﺔ] [٨٠
ﻭﲰﻲ ﺑﺎﻟﺪﺍﺭ ﻛﺬﻟﻚ ﰲ ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ ) ﹶﻓﺈِﺫﹶﺍ ﺟﺎﺀ ﻭﻋﺪ ﺃﹸﻭﻻﻫﻤﺎ ﺑﻌﺜﹾﻨـﺎ ﻋﻠﹶـﻴﻜﹸﻢ ﻋِﺒﺎﺩﺍﹰ ﻟﱠﻨﺎ ﺃﹸﻭﻟِﻲ ﺑﺄﹾﺱٍ ﺷﺪِﻳﺪٍ ﻓﹶﺠﺎﺳﻮﺍﹾ ﺧِﻼﹶﻝﹶ ﺍﻟﺪﻳﺎﺭِ ﻭﻛﹶﺎﻥﹶ ﻭﻋﺪﺍﹰ ﻣﻔﹾﻌﻮﻻ( ﺍﻵﻳﺔ][٥
- 73 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﻭﺫﻛﺮ ﺑﺎﺳﻢ ﺍﳌﺴﻜﻦ ﰲ ﺳﻮﺭﺓ ﺍﻟﻘﺼﺺ ﰲ ﻗﻮﻟﻪ )ﻭﻛﹶﻢ ﺃﹶﻫﻠﹶﻜﹾﻨﺎ ﻣِﻦ ﻗﹶﺮﻳﺔٍ ﺑﻄِ ﺮﺕ ﻣﻌِﻴﺸﺘﻬﺎ ﻓﹶﺘِﻠﹾﻚ ﻣﺴﺎﻛِﻨﻬﻢ ﻟﹶﻢ ﺗﺴﻜﹶﻦ ﻣﻦ ﺑﻌﺪِﻫِﻢ ﺇِﻟﱠﺎ ﻗﹶﻠِﻴﻼﹰ ﻭﻛﹸﻨﺎ ﻧﺤﻦ ﺍﻟﹾﻮﺍﺭِﺛِﲔ( ﺍﻵﻳﺔ ][ ٥٨
. ٣ﺻﻴﻎ ﺍﻟﺒﻴﺖ ﰲ ﺍﻟﻘﺮﺁﻥﻭﻟﻘﺪ ﻭﺭﺩ ﻛﺬﻟﻚ ﺍﻟﺒﻴﺖ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﲢﺖ ﺻﻴﻎ ﻛﺜﲑﺓ ﻧﺬﻛﺮ ﻣﻨﻬﺎ :
ﺍ -ﺍﻟﺒﻴﺖ ﺃﻣﻨﻴﺔ ﻭﺭﺿﺎﺀ ﻛﻤﺎ ﻭﺭﺩ ﻋﻠﻰ ﻟﺴﺎﻥ ﺍﻣﺮﺃﺓ ﻓﺮﻋﻮﻥ ﰲ ﺳﻮﺭﺓ ﺍﻟﺘﺤﺮﱘ )_:ﻭﺿﺮﺏ ﺍﻟﻠﱠﻪ ﻣﺜﹶﻼﹰ ﻟﱢﻠﱠﺬِﻳﻦ ﺁﻣﻨﻮﺍ ﺍِﻣﺮﺃﹶﺓﹶ ﻓِﺮﻋﻮﻥﹶ ﺇِﺫﹾ ﻗﹶﺎﻟﹶﺖ ﺭﺏ ﺍﺑﻦِ ﻟِﻲ ﻋِﻨﺪﻙ ﺑﻴﺘﺎﹰ ﻓِﻲ ﺍﻟﹾﺠﻨﺔِ ﻭﻧﺠﻨِﻲ ﻣِﻦ ﻓِﺮﻋﻮﻥﹶ ﻭﻋﻤﻠِﻪِ ﻭﻧﺠﻨِﻲ ﻣِﻦ ﺍﻟﹾﻘﹶﻮﻡِ ﺍﻟﻈﱠﺎﻟِﻤِﲔ ( ﺍﻟﺘﺤﺮﱘ ﺍﻵﻳﺔ] [١١
ﻭ ﻗﻮﻟﻪ ﰲ ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ )ﻗﹸﻞﹾ ﺇِﻥ ﻛﹶﺎﻥﹶ ﺁﺑﺎﺅﻛﹸﻢ ﻭﺃﹶﺑﻨﺂﺅﻛﹸﻢ ﻭﺇِﺧﻮﺍﻧﻜﹸﻢ ﻭﺃﹶﺯﻭﺍﺟﻜﹸﻢ ﻭﻋﺸِﲑﺗﻜﹸﻢ ﻭﺃﹶﻣﻮﺍﻝﹲ ﺍﻗﹾﺘﺮﻓﹾﺘﻤﻮﻫﺎ ﻭﺗِﺠﺎﺭﺓﹲ ﺗﺨﺸﻮﻥﹶ ﻛﹶﺴﺎﺩﻫﺎ ﻭﻣﺴﺎﻛِﻦ ﺗﺮﺿﻮﻧﻬﺎ - 74 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﺃﹶﺣﺐ ﺇِﻟﹶﻴﻜﹸﻢ ﻣﻦ ﺍﻟﻠﹼﻪِ ﻭﺭﺳﻮﻟِﻪِ ﻭﺟِﻬﺎﺩٍ ﻓِﻲ ﺳﺒِﻴﻠِﻪِ ﻓﹶﺘﺮﺑﺼﻮﺍﹾ ﺣﺘﻰ ﻳﺄﹾﺗِﻲ ﺍﻟﻠﹼﻪِ ﺑﺄﹶﻣﺮِﻩِ ﻭﺍﻟﻠﹼﻪ ﻻﹶ ﻳﻬﺪِﻱ ﺍﻟﹾﻘﹶﻮﻡ ﺍﻟﹾﻔﹶﺎﺳِﻘِﲔ( ﺍﻵﻳﺔ ][24
ﺏ -ﺍﻟﺒﻴﺖ ﺳﻜﻦ ﻭﻃﻤﺄﻧﻴﻨﺔ : ﰲ ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ )ﻭﺍﻟﻠﹼﻪ ﺟﻌﻞﹶ ﻟﹶﻜﹸﻢ ﻣﻦ ﺑﻴﻮﺗِﻜﹸﻢ ﺳﻜﹶﻨﺎﹰ ﻭﺟﻌﻞﹶ ﻟﹶﻜﹸﻢ ﻣﻦ ﺟﻠﹸﻮﺩِ ﺍﻷَﻧﻌﺎﻡِ ﺑﻴﻮﺗﺎﹰ ﺗﺴﺘﺨِﻔﱡﻮﻧﻬﺎ ﻳﻮﻡ ﻇﹶﻌﻨِﻜﹸﻢ ﻭﻳﻮﻡ ﺇِﻗﹶﺎﻣﺘِﻜﹸﻢ ﻭﻣِﻦ ﺃﹶﺻﻮﺍﻓِﻬﺎ ﻭﺃﹶﻭﺑﺎﺭِﻫﺎ ﻭﺃﹶﺷﻌﺎﺭِﻫﺎ ﺃﹶﺛﹶﺎﺛﺎﹰ ﻭﻣﺘﺎﻋﺎﹰ ﺇِﻟﹶﻰ ﺣِﲔٍ(ﺍﻵﻳﺔ] [٨٠
ﺝ -ﺍﻟﺒﻴﺖ ﻣﺄﻣﻦ : ﰲ ﺳﻮﺭﺓ ﺍﳊﺠﺮ ﻗﻮﻟﻪ ) ﻭﻛﹶﺎﻧﻮﺍﹾ ﻳﻨﺤِﺘﻮﻥﹶ ﻣِﻦ ﺍﻟﹾﺠِﺒﺎﻝِ ﺑﻴﻮﺗﺎﹰ ﺁﻣِﻨِﲔ(
ﺍﻵﻳـﺔ
] [٨٢ﻭﻛﺬﻟﻚ ﰲ ﺳﻮﺭﺓ ﺍﻟﻨﻤﻞ )ﺣﺘﻰ ﺇِﺫﹶﺍ ﺃﹶﺗﻮﺍ ﻋﻠﹶﻰ ﻭﺍﺩِﻱ ﺍﻟﻨﻤﻞِ ﻗﹶﺎﻟﹶﺖ ﻧﻤﻠﹶﺔﹲ ﻳﺎ ﺃﹶﻳﻬﺎ ﺍﻟﻨﻤﻞﹸ ﺍﺩﺧﻠﹸﻮﺍ ﻣﺴﺎﻛِﻨﻜﹸﻢ ﻟﹶﺎ ﻳﺤﻄِﻤـﻨﻜﹸﻢ ﺳـﻠﹶﻴﻤﺎﻥﹸ ﻭﺟﻨـﻮﺩﻩ ﻭﻫـﻢ ﻟﹶـﺎ ﻳﺸﻌﺮﻭﻥﹶ(ﺍﻵﻳﺔ] [١٨
ﺩ -ﺍﻟﺒﻴﺖ ﺍﺛﺮ ﻭﺷﺎﻫﺪ : ﰲ ﺳﻮﺭﺓ ﺍﻟﺴﺠﺪﺓ ﻗﻮﻟﻪ )ﺃﹶﻭﻟﹶﻢ ﻳﻬﺪِ ﻟﹶﻬﻢ ﻛﹶﻢ ﺃﹶﻫﻠﹶﻜﹾﻨﺎ ﻣِﻦ ﻗﹶـﺒﻠِﻬِﻢ ﻣـﻦ ﺍﻟﹾﻘﹸـﺮﻭﻥِ ﻳﻤﺸﻮﻥﹶ ﻓِﻲ ﻣﺴﺎﻛِﻨِﻬِﻢ ﺇِﻥﱠ ﻓِﻲ ﺫﹶﻟِﻚ ﻟﹶﺂﻳﺎﺕٍ ﺃﹶﻓﹶﻠﹶﺎ ﻳﺴﻤﻌﻮﻥﹶ( ﺍﻟﺴﺠﺪﺓ ﺍﻵﻳﺔ][ 26 - 75 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﻭ -ﺍﻟﺒﻴﺖ ﻣﺼﻠﻰ ﻭﻗﺒﻠﺔ : ﻛﻤﺎ ﻭﺭﺩ ﰲ ﺳﻮﺭﺓ ﻧﻮﺡ ﻗﻮﻟﻪ ):ﺭﺏ ﺍﻏﹾﻔِﺮ ﻟِﻲ ﻭﻟِﻮﺍﻟِﺪﻱ ﻭﻟِﻤﻦ ﺩﺧﻞﹶ ﺑﻴﺘِﻲ ﻣﺆﻣِﻨﺎﹰ ﻭﻟِﻠﹾﻤﺆﻣِﻨِﲔ ﻭﺍﻟﹾﻤﺆﻣِﻨﺎﺕِ ﻭﻟﹶﺎ ﺗﺰِﺩِ ﺍﻟﻈﱠﺎﻟِﻤِﲔ ﺇِﻟﱠﺎ ﺗﺒﺎﺭﺍﹰ( ﻧﻮﺡ ﺍﻵﻳﺔ ][٢٨
ﻩ -ﺍﻟﺒﻴﺖ ﺳﺘﺮ ﻭﻏﻄﺎﺀ : ﰲ ﺳﻮﺭﺓ ﻳﻮﺳﻒ ﻗﻮﻟﻪ ):ﻭﺭﺍﻭﺩﺗﻪ ﺍﻟﱠﺘِﻲ ﻫﻮ ﻓِﻲ ﺑﻴﺘِﻬﺎ ﻋﻦ ﻧﻔﹾﺴِﻪِ ﻭﻏﹶﻠﱠﻘﹶﺖِ ﺍﻷَﺑﻮﺍﺏ ﻭﻗﹶﺎﻟﹶﺖ ﻫﻴﺖ ﻟﹶﻚ ﻗﹶﺎﻝﹶ ﻣﻌﺎﺫﹶ ﺍﻟﻠﹼﻪِ ﺇِﻧﻪ ﺭﺑﻲ ﺃﹶﺣﺴﻦ ﻣﺜﹾﻮﺍﻱ ﺇِﻧﻪ ﻻﹶ ﻳﻔﹾﻠِﺢ ﺍﻟﻈﱠﺎﻟِﻤﻮﻥﹶ ( ﻳﻮﺳﻒ ﺍﻵﻳﺔ ][٢٣
ﻙ -ﺍﻟﺒﻴﺖ ﺟﺰﺍﺀ : ﰲ ﺳﻮﺭﺓ ﺍﻟﺼﻒ ﺍﻵﻳﺔ ﺭﻗـﻢ ) ١٢ﻳﻐﻔِﺮ ﻟﹶﻜﹸﻢ ﺫﹸﻧﻮﺑﻜﹸﻢ ﻭﻳﺪﺧِﻠﹾﻜﹸﻢ ﺟﻨـﺎﺕٍ
ﺗﺠﺮِﻱ ﻣِﻦ ﺗﺤﺘِﻬﺎ ﺍﻟﹾﺄﹶﻧﻬﺎﺭ ﻭﻣﺴﺎﻛِﻦ ﻃﹶﻴﺒﺔﹰ ﻓِﻲ ﺟﻨﺎﺕِ ﻋﺪﻥٍ ﺫﹶﻟِﻚ ﺍﻟﹾﻔﹶﻮﺯ ﺍﻟﹾﻌﻈِﻴﻢ. (
- 76 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﻭﻛﺬﻟﻚ ﰲ ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ )ﻭﻋﺪ ﺍﻟﻠﹼﻪ ﺍﻟﹾﻤﺆﻣِﻨِﲔ ﻭﺍﻟﹾﻤﺆﻣِﻨﺎﺕِ ﺟﻨﺎﺕٍ ﺗﺠﺮِﻱ ﻣِـﻦ ﺗﺤﺘِﻬﺎ ﺍﻷَﻧﻬﺎﺭ ﺧﺎﻟِﺪِﻳﻦ ﻓِﻴﻬﺎ ﻭﻣﺴﺎﻛِﻦ ﻃﹶﻴﺒﺔﹰ ﻓِﻲ ﺟﻨﺎﺕِ ﻋﺪﻥٍ ﻭﺭِﺿﻮﺍﻥﹲ ﻣﻦ ﺍﻟﻠﹼـﻪِ ﺃﹶﻛﹾﺒﺮ ﺫﹶﻟِﻚ ﻫﻮ ﺍﻟﹾﻔﹶﻮﺯ ﺍﻟﹾﻌﻈِﻴﻢ ﺍﻵﻳﺔ ][72
ﻱ-ﺍﻟﺒﻴﺖ ﺣﺠﺔ ﻭﺑﺮﻫﺎﻥ : ﰲ ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ )ﺃﹶﻭ ﻳﻜﹸﻮﻥﹶ ﻟﹶﻚ ﺑﻴﺖ ﻣﻦ ﺯﺧﺮﻑٍ ﺃﹶﻭ ﺗﺮﻗﹶﻰ ﻓِﻲ ﺍﻟﺴﻤﺎﺀ ﻭﻟﹶﻦ ﻧﺆﻣِﻦ ﻟِﺮﻗِﻴﻚ ﺣﺘﻰ ﺗﻨﺰﻝﹶ ﻋﻠﹶﻴﻨﺎ ﻛِﺘﺎﺑﺎﹰ ﻧﻘﹾﺮﺅﻩ ﻗﹸﻞﹾ ﺳﺒﺤﺎﻥﹶ ﺭﺑﻲ ﻫﻞﹾ ﻛﹸﻨﺖ ﺇﹶﻻﱠ ﺑﺸﺮﺍﹰ ﺭﺳﻮﻻﹰ ( ﺍﻹﺳﺮﺍﺀ ﺍﻵﻳﺔ] [٩٣
.٤ﻭﻇﺎﺋﻒ ﺍﻟﺒﻴﺖ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﻮﺟﻮﺩ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻺﻧﺴﺎﻥ ﻣﻠﺨﺺ ﰲ ﻋﻼﻗﺘﻪ ﺑﻨﻔﺴﻪ ﻭﻋﻼﻗﺘﻪ ﺑﺎﺘﻤﻊ ﻭﻋﻼﻗﺘﻪ ﺑﺎﳋﺎﻟﻖ ،ﻓﺎﻥ ﺍﻟﺒﻴﺖ ﺟﺎﺀﺕ ﻭﻇﺎﺋﻔﻪ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺣﺎﻓﻈﺔ ﻭﺟﺎﻣﻌﺔ ﻭﻣﺪﻋﻤﺔ ﳍﺎﺗﻪ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺜﻼﺙ . - 77 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﻭﺃﻭﱃ ﻫﺎﺗﻪ ﺍﻟﻮﻇﺎﺋﻒ ﳒﺪ :
ﺃ -ﺍﻟـــﺮﺍﺣــﺔ : ﻟﻘﻮﻟﻪ ﻋﺰ ﻭﺟﻞ ﰲ ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ )ﻭﺍﻟﻠﹼﻪ ﺟﻌﻞﹶ ﻟﹶﻜﹸﻢ ﻣﻦ ﺑﻴﻮﺗِﻜﹸﻢ ﺳﻜﹶﻨﺎﹰ ﻭﺟﻌـﻞﹶ ﻟﹶﻜﹸﻢ ﻣﻦ ﺟﻠﹸﻮﺩِ ﺍﻷَﻧﻌﺎﻡِ ﺑﻴﻮﺗﺎﹰ ﺗﺴﺘﺨِﻔﱡﻮﻧﻬﺎ ﻳﻮﻡ ﻇﹶﻌﻨِﻜﹸﻢ ﻭﻳـﻮﻡ ﺇِﻗﹶـﺎﻣﺘِﻜﹸﻢ ﻭﻣِـﻦ ﺃﹶﺻﻮﺍﻓِﻬﺎ ﻭﺃﹶﻭﺑﺎﺭِﻫﺎ ﻭﺃﹶﺷﻌﺎﺭِﻫﺎ ﺃﹶﺛﹶﺎﺛﺎﹰ ﻭﻣﺘﺎﻋﺎﹰ ﺇِﻟﹶﻰ ﺣِﲔٍ(ﺍﻵﻳﺔ] [٨٠ ﻓﺎﻟﺴﻜﻦ ﻫﻨﺎ ﺭﺍﺣﺔ ﻛﺎﻣﻠﺔ ﻏﲑ ﳎﺰﺋﺔ .ﲟﻌﲎ ﺃﺎ ﺟﺎﺀﺕ ﺣﺴﺐ ﺍﳌﻌﲎ ﺭﺍﺣﺔ ﺟﺴﺪﻳﺔ ﻣﺘﻤﺜﻠﺔ ﰲ ﺍﻟﻨﻮﻡ ﻭﺍﻻﺳﺘﻠﻘﺎﺀ ،ﻳﺴﺘﺮﺟﻊ ﺍﳉﺴﺪ ﻓﻴﻬﺎ ﻗﻮﺗﻪ ﻭﻧﻘﺎﻫﺘﻪ ﺑﻌﺪ ﺳﻌﻲ ﻭﺟﻬﺪ ﻭﻣﺸﻘﺔ ﰲ ﻛﺴﺐ ﺍﻟﻌﻴﺶ . ﻭﺭﺍﺣﺔ ﻧﻔﺴﻴﺔ ﺗﺴﺘﺮﺟﻊ ﺍﻟﻨﻔﺲ ﻓﻴﻪ ﺗﻮﺍﺯﺎ ﺑﻌﺪ ﺍﻟﺘﻮﺗﺮ ﻭﺍﻟﺼﺮﺍﻉ ،ﻭﺫﻟﻚ ﲞﻠﻮ ﺍﳌﺮﺀ ﻭﺧﻠﻮﺩﻩ ﺇﱃ ﺫﺍﺗﻪ ﻭﺯﻭﺟﺘﻪ ﻭﺃﺑﻨﺎﺋﻪ .
ﺏ -ﺍﻷﻛــﻞ : ﻭﻫﻮ ﺿﺮﻭﺭﺓ ﺑﻴﻮﻟﻮﺟﻴﺔ ﻻﺑﺪ ﻣﻦ ﺇﺗﻴﺎﻧﻪ .ﻓﻌﺪ ﺧﻮﺍﺭ ﺍﻟﻘﻮﻯ ﻣـﻦ ﺟـﺮﺍﺀ ﺍﻟﻌﻤـﻞ ﻭﺍﳉﻬﺪ ﲢﺮﻕ ﻓﻴﻬﺎ ﺍﳊﺮﻳﺮﺍﺕ ﻭﺗﺘﻀﺎﺀﻝ ﺍﻟﻔﻴﺘﺎﻣﻴﻨﺎﺕ ،ﻓﺎﻥ ﺍﻹﻧﺴـﺎﻥ ﳜﻠﻔﻬـﺎ ﺃﻭ ﻳﺴﺘﺮﺟﻌﻬﺎ ﻋﻦ ﻃﺮﻳﻖ ﺍﻷﻛﻞ ﻣﻦ ﻃﻴﺒﺎﺕ ﻣﺎ ﺭﺯﻗﻪ ﺍﷲ ﻣﺴـﺘﻌﻴﺪﺍ ﺑـﺬﻟﻚ ﻃﺎﻗﺘـﻪ ﻭﻗﺪﺭﺗﻪ . - 78 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﻭﻣﺎﺯﺍﻝ ﺍﻟﺒﻴﺖ ﺇﱃ ﻳﻮﻣﻨﺎ ﻫﺬﺍ ﺍﳌﻜﺎﻥ ﺍﳌﻔﻀﻞ ﻟﺘﻨﺎﻭﻝ ﺍﻟﻄﻌﺎﻡ ﻛﻤﺎ ﻭﺭﺩ ﺫﻟـﻚ ﰲ ﺍﻵﻳﺎﺕ ﺍﻟﺘﺎﻟﻴﺔ ﰲ ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ ﰲ ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ )ﻭﺭﺳـﻮﻻﹰ ﺇِﻟﹶـﻰ ﺑﻨِـﻲ ﺇِﺳﺮﺍﺋِﻴﻞﹶ ﺃﹶﻧﻲ ﻗﹶﺪ ﺟِﺌﹾﺘﻜﹸﻢ ﺑِﺂﻳﺔٍ ﻣﻦ ﺭﺑﻜﹸﻢ ﺃﹶﻧﻲ ﺃﹶﺧﻠﹸﻖ ﻟﹶﻜﹸﻢ ﻣﻦ ﺍﻟﻄﱢﲔِ ﻛﹶﻬﻴﺌﹶﺔِ ﺍﻟﻄﱠﻴـﺮِ ﹶﻓﺄﹶﻧﻔﹸﺦ ﻓِﻴﻪِ ﻓﹶﻴﻜﹸﻮﻥﹸ ﻃﹶﻴﺮﺍﹰ ِﺑﺈِﺫﹾﻥِ ﺍﻟﻠﹼﻪِ ﻭﺃﹸﺑﺮِﺉ ﺍﻷﻛﹾﻤﻪ ﻭﺍﻷَﺑﺮﺹ ﻭﺃﹸﺣﻴِـﻲ ﺍﻟﹾﻤـﻮﺗﻰ ِﺑﺈِﺫﹾﻥِ ﺍﻟﻠﹼﻪِ ﻭﺃﹸﻧﺒﺌﹸﻜﹸﻢ ﺑِﻤﺎ ﺗﺄﹾﻛﹸﻠﹸﻮﻥﹶ ﻭﻣﺎ ﺗﺪﺧِﺮﻭﻥﹶ ﻓِﻲ ﺑﻴﻮﺗِﻜﹸﻢ ﺇِﻥﱠ ﻓِﻲ ﺫﹶﻟِﻚ ﻵﻳﺔﹰ ﻟﱠﻜﹸﻢ ﺇِﻥ ﻛﹸﻨﺘﻢ ﻣﺆﻣِﻨِﲔ ( ﺁﻝ ﻋﻤﺮﺍﻥ ﺍﻵﻳﺔ ][ 49
ﻭﻛﺬﻟﻚ ﰲ ﻗﻮﻟﻪ ﰲ ﺍﻵﻳﺔ ٦١ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﻨﻮﺭ )ﻟﹶﻴﺲ ﻋﻠﹶﻰ ﺍﻟﹾﺄﹶﻋﻤﻰ ﺣﺮﺝ ﻭﻟﹶﺎ
ﻋﻠﹶﻰ ﺍﻟﹾﺄﹶﻋﺮﺝِ ﺣﺮﺝ ﻭﻟﹶﺎ ﻋﻠﹶﻰ ﺍﻟﹾﻤﺮِﻳﺾِ ﺣﺮﺝ ﻭﻟﹶﺎ ﻋﻠﹶـﻰ ﺃﹶﻧﻔﹸﺴِـﻜﹸﻢ ﺃﹶﻥ
ﺗﺄﹾﻛﹸﻠﹸﻮﺍ ﻣِﻦ ﺑﻴﻮﺗِﻜﹸﻢ ﺃﹶﻭ ﺑﻴﻮﺕِ ﺁﺑﺎﺋِﻜﹸﻢ ﺃﹶﻭ ﺑﻴﻮﺕِ ﺃﹸﻣﻬـﺎﺗِﻜﹸﻢ ﺃﹶﻭ ﺑﻴـﻮﺕِ
ﺇِﺧﻮﺍﻧِﻜﹸﻢ ﺃﹶﻭ ﺑﻴﻮﺕِ ﺃﹶﺧﻮﺍﺗِﻜﹸﻢ ﺃﹶﻭ ﺑﻴﻮﺕِ ﺃﹶﻋﻤﺎﻣِﻜﹸﻢ ﺃﹶﻭ ﺑﻴﻮﺕِ ﻋﻤﺎﺗِﻜﹸﻢ ﺃﹶﻭ
ﺑﻴﻮﺕِ ﺃﹶﺧﻮﺍﻟِﻜﹸﻢ ﺃﹶﻭ ﺑﻴﻮﺕِ ﺧﺎﻟﹶﺎﺗِﻜﹸﻢ ﺃﹶﻭ ﻣﺎ ﻣﻠﹶﻜﹾﺘﻢ ﻣﻔﹶﺎﺗِﺤﻪ ﺃﹶﻭ ﺻﺪِﻳﻘِﻜﹸﻢ ﻟﹶﻴﺲ ﻋﻠﹶﻴﻜﹸﻢ ﺟﻨﺎﺡ ﺃﹶﻥ ﺗﺄﹾﻛﹸﻠﹸﻮﺍ ﺟﻤِﻴﻌﺎﹰ ﺃﹶﻭ ﺃﹶﺷﺘﺎﺗﺎﹰ ﻓﹶﺈِﺫﹶﺍ ﺩﺧﻠﹾـﺘﻢ ﺑﻴﻮﺗـﺎﹰ ﻓﹶﺴﻠﱢﻤﻮﺍ ﻋﻠﹶﻰ ﺃﹶﻧﻔﹸﺴِﻜﹸﻢ ﺗﺤِﻴﺔﹰ ﻣﻦ ﻋِﻨﺪِ ﺍﻟﻠﱠﻪِ ﻣﺒﺎﺭﻛﹶﺔﹰ ﻃﹶﻴﺒﺔﹰ ﻛﹶﺬﹶﻟِﻚ ﻳﺒـﻴﻦ
ﺍﻟﻠﱠﻪ ﻟﹶﻜﹸﻢ ﺍﻟﹾﺂﻳﺎﺕِ ﻟﹶﻌﻠﱠﻜﹸﻢ ﺗﻌﻘِﻠﹸﻮﻥ ( ﺍﻟﻨﻮﺭ ﺍﻵﻳﺔ] [٦١
- 79 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﻭﺳﻮﺭﺓ ﺍﻷﺣﺰﺍﺏ ﺍﻵﻳﺔ ٥٣ﰲ ﻗﻮﻟﻪ )ﻳﺎ ﺃﹶﻳﻬﺎ ﺍﻟﱠﺬِﻳﻦ ﺁﻣﻨﻮﺍ ﻟﹶﺎ ﺗﺪﺧﻠﹸﻮﺍ ﺑﻴﻮﺕ ﺍﻟﻨﺒِﻲ ﺇِﻟﱠﺎ ﺃﹶﻥ ﻳﺆﺫﹶﻥﹶ ﻟﹶﻜﹸﻢ ﺇِﻟﹶﻰ ﻃﹶﻌﺎﻡٍ ﻏﹶﻴﺮ ﻧﺎﻇِﺮِﻳﻦ ﺇِﻧﺎﻩ ﻭﻟﹶﻜِﻦ ﺇِﺫﹶﺍ ﺩﻋِﻴـﺘﻢ
ﻓﹶﺎﺩﺧﻠﹸﻮﺍ ﻓﹶﺈِﺫﹶﺍ ﻃﹶﻌِﻤﺘﻢ ﻓﹶﺎﻧﺘﺸِﺮﻭﺍ ﻭﻟﹶﺎ ﻣﺴﺘﺄﹾﻧِﺴِﲔ ﻟِﺤﺪِﻳﺚٍ ﺇِﻥﱠ ﺫﹶﻟِﻜﹸﻢ ﻛﹶﺎﻥﹶ
ﻳﺆﺫِﻱ ﺍﻟﻨﺒِﻲ ﻓﹶﻴﺴﺘﺤﻴِﻲ ﻣِﻨﻜﹸﻢ ﻭﺍﻟﻠﱠﻪ ﻟﹶﺎ ﻳﺴـﺘﺤﻴِﻲ ﻣِـﻦ ﺍﻟﹾﺤـﻖ ﻭﺇِﺫﹶﺍ ﺳﺄﹶﻟﹾﺘﻤﻮﻫﻦ ﻣﺘﺎﻋﺎﹰ ﻓﹶﺎﺳﺄﹶﻟﹸﻮﻫﻦ ﻣِﻦ ﻭﺭﺍﺀ ﺣِﺠﺎﺏٍ ﺫﹶﻟِﻜﹸﻢ ﺃﹶﻃﹾﻬﺮ ﻟِﻘﹸﻠﹸﻮﺑِﻜﹸﻢ
ﻭﻗﹸﻠﹸﻮﺑِﻬِﻦ ﻭﻣﺎ ﻛﹶﺎﻥﹶ ﻟﹶﻜﹸﻢ ﺃﹶﻥ ﺗﺆﺫﹸﻭﺍ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪِ ﻭﻟﹶﺎ ﺃﹶﻥ ﺗﻨﻜِﺤﻮﺍ ﺃﹶﺯﻭﺍﺟﻪ
ﻣِﻦ ﺑﻌﺪِﻩِ ﺃﹶﺑﺪﺍﹰ ﺇِﻥﱠ ﺫﹶﻟِﻜﹸﻢ ﻛﹶﺎﻥﹶ ﻋِﻨﺪ ﺍﻟﻠﱠﻪِ ﻋﻈِﻴﻤﺎﹰ ﺍﻷﺣﺰﺍﺏ ﺍﻵﻳﺔ] [٥٣
ﻭﺗﻌﺘﱪ ﻛﻼ ﻣﻦ ﻭﻇﻴﻔﺔ ﺍﻟﺮﺍﺣﺔ ﻭ ﺍﻷﻛﻞ ﻭﻇﺎﺋﻒ ﺗﻨﺪﺭﺝ ﺿﻤﻦ ﻋﻼﻗﺔ ﺍﻹﻧﺴﺎﻥ ﺑﻨﻔﺴﻪ ﳏﺪﺩﺓ ﺑﻨﻮﺍﻣﻴﺲ ﺍﻟﻔﻄﺮﺓ ﺃﻭ ﺍﻟﻐﺮﻳﺰﺓ ﺍﻟﱴ ﺃﻭﺩﻋﻬﺎ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﰲ ﺫﺍﺕ ﺍﻹﻧﺴﺎﻥ ﻭﻳﺸﺘﺮﻙ ﻣﻊ ﺍﻹﻧﺴﺎﻥ ﻓﻴﻬﺎ ﻛﺜﲑ ﻣﻦ ﺍﳌﺨﻠﻮﻗﺎﺕ ﺍﻷﺧﺮﻯ .
ﺝ -ﺍﻟﻀﻴﺎﻓﺔ ﻭﺍﻻﺳﺘﻘﺒﺎﻝ : ﻟﻘﻮﻟﻪ ﻋﺰ ﻭﺟﻞ ﰲ ﺳﻮﺭﺓ ﻳﻮﺳﻒ ﺍﻵﻳﺔ ) ٣١ﻓﹶﻠﹶﻤﺎ ﺳﻤِﻌﺖ ﺑِﻤﻜﹾﺮِﻫِﻦ ﺃﹶﺭﺳـﻠﹶﺖ
ﺇِﻟﹶﻴﻬِﻦ ﻭﺃﹶﻋﺘﺪﺕ ﻟﹶﻬﻦ ﻣﺘﻜﹶﺄﹰ ﻭﺁﺗﺖ ﻛﹸﻞﱠ ﻭﺍﺣِﺪﺓٍ ﻣﻨﻬﻦ ﺳِـﻜﱢﻴﻨﺎﹰ ﻭﻗﹶﺎﻟﹶـﺖِ
- 80 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﺍﺧﺮﺝ ﻋﻠﹶﻴﻬِﻦ ﻓﹶﻠﹶﻤﺎ ﺭﺃﹶﻳﻨﻪ ﺃﹶﻛﹾﺒﺮﻧﻪ ﻭﻗﹶﻄﱠﻌﻦ ﺃﹶﻳﺪِﻳﻬﻦ ﻭﻗﹸﻠﹾﻦ ﺣﺎﺵ ﻟِﻠﹼﻪِ ﻣـﺎ ﻫـﺬﹶﺍ ﺑﺸﺮﺍﹰ ﺇِﻥﹾ ﻫـﺬﹶﺍ ﺇِﻻﱠ ﻣﻠﹶﻚ ﻛﹶﺮِﱘ. (
ﻭﻗﻮﻟﻪ ﰲ ﺳﻮﺭﺓ ﺍﳊﺠﺮ ﺍﻵﻳﺔ ) ٥١ﻭﻧﺒﺌﹾﻬﻢ ﻋﻦ ﺿﻴﻒِ ﺇِ ﺑﺮﺍﹶﻫِﻴﻢ. ( ﻭﻫﺎﺗﻪ ﺍﻟﻮﻇﻴﻔﺔ ﲡﻌﻞ ﻣﻦ ﺍﻟﺒﻴﺖ ﻭﺳﻄﺎ ﻣﺼﻐﺮﺍ ﻣﺴﺎﳘﺎ ﰲ ﲢﻘﻴﻖ ﺍﻟﻐﺎﻳﺔ ﻣﻦ ﺗﻮﺍﺟﺪ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﻇﻬﺮ ﻫﺎﺗﻪ ﺍﳌﻌﻤﻮﺭﺓ ﺃﻻ ﻭﻫﻲ ﺍﻟﺘﻌﺎﺭﻑ ﺑﲔ ﺍﻟﻨﺎﺱ ﻟﻘﻮﻟﻪ ﻋﺰ ﻭﺟﻞ ﻭﺃﹸﻧﺜﹶﻰ ﻭﺟﻌﻠﹾﻨﺎﻛﹸﻢ ﺷﻌﻮﺑﺎﹰ ﻭﻗﹶﺒﺎﺋِﻞﹶ ﻟِﺘﻌﺎﺭﻓﹸﻮﺍ ﺇِﻥﱠ )ﻳﺎ ﺃﹶﻳﻬﺎ ﺍﻟﻨﺎﺱ ﺇِﻧﺎ ﺧﻠﹶﻘﹾﻨﺎﻛﹸﻢ ﻣﻦ ﺫﹶﻛﹶﺮٍ ] [13ﺍﻵﻳﺔ ﺍﳊﺠﺮﺍﺕ ﻋِﻨﺪ ﺍﻟﻠﱠﻪِ ﺃﹶﺗﻘﹶﺎﻛﹸﻢ ﺇِﻥﱠ ﺍﻟﻠﱠﻪ ﻋﻠِﻴﻢ ﺧﺒِﲑ (ﺃﹶﻛﹾﺮﻣﻜﹸﻢ ﻓﺎﻹﻧﺴﺎﻥ ﻭ ﺍﻟﺒﻴﺖ ﻭ ﺍﻟﻘﺮﻳﺔ ﻭ ﺍﻟﻜﻮﻥ ﻛﻞ ﻣﺘﻜﺎﻣﻞ ﻭﻓﻖ ﻧﺴﻖ ﻭﺍﺣﺪ ﻟﺘﺤﻘﻴﻖ ﺍﻟﻐﺎﻳﺔ ﻣﻦ ﺍﻟﻮﺟﻮﺩ .
ﺩ -ﺍﻻﺩﺧــــﺎﺭ : ﳌﺎ ﻭﺭﺩ ﰲ ﺁﻝ ﻋﻤﺮﺍﻥ ﻋﻠﻰ ﻟﺴﺎﻥ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻟﻘﻮﻣﻪ : ) ..............ﻭﺃﹸﻧﺒﺌﹸﻜﹸﻢ ﺑِﻤﺎ ﺗﺄﹾﻛﹸﻠﹸﻮﻥﹶ ﻭﻣﺎ ﺗﺪﺧِﺮﻭﻥﹶ ﻓِﻲ ﺑﻴﻮﺗِﻜﹸﻢ ﺇِﻥﱠ ﻓِﻲ ﺫﹶِﻟﻚ ﻵﻳﺔﹰ ﻟﱠﻜﹸﻢ ﺇِﻥ ﻛﹸﻨﺘﻢ ﻣﺆﻣِﻨِﲔ ( ﺁﻝ ﻋﻤﺮﺍﻥ ﺍﻵﻳﺔ ][ 49 ﻭ ﺍﻻﺩﺧﺎﺭ ﻫﻨﺎ ﺍﺳﺘﻌﺪﺍﺩ ﺎﺔ ﻧﻮﺍﺋﺐ ﺍﻟﺪﻫﺮ ،ﳌﺎ ﺗﻌﺘﱪ ﺫﻟﻚ ﺭﺍﺣﺔ ﻟﻠﻨﻔﺲ ﻟﺸﻌﻮﺭﻫﺎ ﺑﺎﻻﻃﻤﺌﻨﺎﻥ ﻋﻠﻰ ﺃﻣﻨﻬﺎ ﺍﻟﻐﺬﺍﺋﻰ ،ﳑﺎ ﳝﻜﻨﻬﺎ ﻣﻦ ﺗﻠﺒﻴﺔ ﺣﺎﺟﺘﻬﺎ ﺍﻟﻔﻄﺮﻳﺔ ﻭﻫﻲ ﺍﻷﻛﻞ ،ﻭﳚﻌﻠﻬﺎ ﻗﺎﺩﺭﺓ ﻋﻠﻰ ﲢﻘﻴﻖ ﻭﻇﻴﻔﺔ ﺍﻟﻀﻴﺎﻓﺔ ﻭﺍﻻﺳﺘﻘﺒﺎﻝ. - 81 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
)ﻓﹶﺎﻧﻄﹶﻠﹶﻘﹶﺎ ﺣﺘﻰ ﺇِﺫﹶﺍ ﺃﹶﺗﻴﺎ ﺃﹶﻫﻞﹶ ﻗﹶﺮﻳﺔٍ ﺍﺳﺘﻄﹾﻌﻤﺎ ﺃﹶﻫﻠﹶﻬﺎ ﻓﹶﺄﹶﺑﻮﺍ ﺃﹶﻥ ﻳﻀـﻴﻔﹸﻮﻫﻤﺎ ﻓﹶﻮﺟﺪﺍ ﻓِﻴﻬﺎ ﺟِﺪﺍﺭﺍﹰ ﻳﺮِﻳﺪ ﺃﹶﻥﹾ ﻳﻨﻘﹶﺾ ﻓﹶﺄﹶﻗﹶﺎﻣﻪ ﻗﹶﺎﻝﹶ ﻟﹶﻮ ﺷِﺌﹾﺖ ﻟﹶﺎﺗﺨﺬﹾﺕ ﻋﻠﹶﻴﻪِ
ﺃﹶﺟﺮﺍﹰ ( ﺍﻟﻜﻬﻒ ﺍﻵﻳﺔ] [٧٧
ﻭﻟﻘﺪ ﻋﻠﻤﻨﺎ ﻳﻮﺳﻒ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﻥ ﺍﻻﺩﺧﺎﺭ ﻃﺮﻳﻘﺔ ﻋﻤﻠﻴﺔ ﳎﺪﻳﺔ ﻟﻀﻤﺎﻥ ﺍﻷﻣﻦ ﺍﻟﻐﺬﺍﺋﻰ ﺃﻣﺎﻡ ﺗﻘﻠﺐ ﺍﻷﻳﺎﻡ ﻭﺍﻷﺣﻮﺍﻝ .ﻛﻤﺎ ﻋﻠﻤﻨﺎ ﺃﻥ ﺍﻻﺩﺧﺎﺭ ﻻ ﻳﻜﻮﻥ ﻟﻨﺎ ﻓﻘﻂ ﺑﻞ ﻟﻐﲑﻧﺎ ﻛﺬﻟﻚ ﺇﺫﺍ ﻣﺎ ﺍﻗﺘﻀﻰ ﺍﳊﺎﻝ ﺫﻟﻚ . ﻓﻮﻇﻴﻔﺔ ﺍﻻﺳﺘﻘﺒﺎﻝ ﻭﺍﻟﻀﻴﺎﻓﺔ ﻭﺍﻻﺩﺧﺎﺭ ﻭﻇﻴﻔﺘﲔ ﻣﻦ ﻭﻇﺎﺋﻒ ﺍﻟﺒﻴﺖ ﻣﺪﻋﻤﺘﺎﻥ ﻟﻌﻼﻗﺔ ﺍﻹﻧﺴﺎﻥ ﺑﻐﲑﻩ ﻭﲟﺤﻴﻄﻪ .
ﻭ -ﺍﻟﻌـــﺒـــﺎﺩﺓ : ﻟﻘﻮﻟﻪ ﻋﺰ ﻭﺟﻞ ﰲ ﺳﻮﺭﺓ ﻳﻮﻧﺲ ﺍﻵﻳﺔ ) ٨٧ﻭﺃﹶﻭﺣﻴﻨﺎ ﺇِﻟﹶﻰ ﻣﻮﺳﻰ ﻭﺃﹶﺧِﻴﻪِ ﺃﹶﻥ ﺗﺒﻮﺀَﺍ ﻟِﻘﹶﻮﻣِﻜﹸﻤﺎ ﺑِﻤِﺼﺮ ﺑﻴﻮﺗﺎﹰ ﻭﺍﺟﻌﻠﹸﻮﺍﹾ ﺑﻴﻮﺗﻜﹸﻢ ﻗِﺒﻠﹶﺔﹰ ﻭﺃﹶﻗِﻴﻤﻮﺍﹾ ﺍﻟﺼﻼﹶﺓﹶ ﻭﺑﺸﺮِ ﺍﻟﹾﻤﺆﻣِﻨِﲔ(
ﻭﻛﺬﻟﻚ ﻗﻮﻟﻪ )ﻭﺍﺫﹾﻛﹸﺮﻥﹶ ﻣﺎ ﻳﺘﻠﹶﻰ ﻓِﻲ ﺑﻴﻮﺗِﻜﹸﻦ ﻣِﻦ ﺁﻳﺎﺕِ ﺍﻟﻠﱠﻪِ ﻭﺍﻟﹾﺤِﻜﹾﻤﺔِ
ﺇِﻥﱠ ﺍﻟﻠﱠﻪ ﻛﹶﺎﻥﹶ ﻟﹶﻄِﻴﻔﺎﹰ ﺧﺒِﲑﺍﹰ( ﺍﻷﺣﺰﺍﺏ ﺍﻵﻳﺔ] [٣٤
- 82 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﻓﻤﻦ ﻭ ﻇﺎﺋﻒ ﺍﻟﺒﻴﺖ ﻛﺬﻟﻚ ﻋﺒﺎﺩﺓ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭ ﺗﻌﺎﱃ ،ﻓﻬﻮ ﻣﻜﺎﻥ ﻛﺬﻟﻚ ﻻﺗﺼﺎﻝ ﺍﻹﻧﺴﺎﻥ ﲞﺎﻟﻘﻪ ﻷﻥ ﰲ ﻋﻤﻠﻴﺔ ﺍﻻﺗﺼﺎﻝ ﺗﻠﻚ ﺭﺍﺣﺔ ﻟﻠﻨﻔﺲ ﻭﺗﻄﻬﲑ ﳍﺎ ﻣﻦ ﺍﳌﺪﻧﺴﺎﺕ ﻭﺍﳌﻮﺑﻘﺎﺕ . ﻭﺇﺫﺍ ﻛﺎﻥ ﻣﻦ ﺷﺮﻭﻁ ﺍﻟﻌﺒﺎﺩﺓ ﻃﻬﺎﺭﺓ ﺍﳌﻜﺎﻥ ﻭﻃﻬﺎﺭﺓ ﺍﻟﺒﺪﻥ ﻓﺎﻧﻪ ﻣﻦ ﺍﻟﻀﺮﻭﺭﺓ ﲟﻜﺎﻥ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺒﻴﺖ ﺣﺎﻭﻳﺎ ﻷﺳﺒﺎﺏ ﻭﻭﺳﺎﺋﻞ ﻃﻬﺎﺭﺓ ﺍﻟﺒﺪﻥ ﻭﺍﳌﻜﺎﻥ . ﻭﺗﻌﺘﱪ ﻭﻇﻴﻔﺔ ﺍﻟﻌﺒﺎﺩﺓ ﲡﺴﻴﺪﺍ ﻟﻌﻼﻗﺔ ﺍﻹﻧﺴﺎﻥ ﺑﺮﺑﻪ .
.٥ﺍﻟﺘﺼﻮﺭ ﺍﳌﻜﺎﱐ ﻭﺍﻟﺸﻜﻠﻲ ﻟﻠﺒﻴﺖ ﰲ ﺍﻟﻘﺮﺁﻥﻣﻦ ﺧﻼﻝ ﺍﺳﺘﻘﺮﺍﺀ ﺍﻵﻳﺎﺕ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﻣﻦ ﺧﻼﻝ ﲢﺪﻳﺪ ﺍﻟﻮﻇﺎﺋﻒ ﳚﻌﻠﻨﺎ ﻧﻀﻊ ﺗﺼﻮﺭﺍ ﻣﻜﺎﻧﻴﺎ ﻭﺷﻜﻠﻴﺎ ﻟﻠﺒﻴﺖ .
ﺍ .ﺍﻟﺘﺼﻮﺭ ﺍﻟﺸﻜﻠﻲ : ﺇﻥ ﺇﳒﺎﺯ ﺍﻟﺒﻴﻮﺕ ﻳﺘﻢ ﺑﻮﺍﺳﻄﺔ ﻣﻮﺍﺩ ﳐﺘﻠﻔﺔ ﻭ ﺣﺴﺐ ﻃﺒﻴﻌﺔ ﺍﻹﻗﺎﻣﺔ .ﻓﺎﻥ ﻛﺎﻧﺖ ﺍﻹﻗﺎﻣﺔ ﺩﺍﺋﻤﺔ ﻛﺎﻥ ﺍﻟﺒﻨﺎﺀ ﺑﻮﺍﺳﻄﺔ ﺍﳊﺠﺎﺭﺓ ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﳌﻮﺍﺩ ﺍﻟﱵ ﻻ ﺗﺘﺂﻛﻞ ﺑﻔﻌﻞ ﺍﻟﻀﺮ ﻭﻑ ﺍﳌﻨﺎﺧﻴﺔ ﻭﻋﺎﻣﻞ ﺍﻟﺰﻣﻦ .
- 83 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﻭﺃﻣﺎ ﺇﻥ ﻛﺎﻧﺖ ﺍﻹﻗﺎﻣﺔ ﳏﺪﻭﺩﺓ ﻓﺎﻥ ﺍﻟﺒﻴﺖ ﻳﻜﻮﻥ ﲝﺴﺐ ﺍﳌﻮﺍﺩ ﻛﺎﳉﻠﻮﺩ ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﳌﻮﺍﺩ ﺍﻟﺴﻬﻠﺔ ﺍﻟﺘﺮﻛﻴﺐ ﺍﳋﻔﻴﻔﺔ ﺍﻟﻮﺯﻥ .
.١ﺍﻟﺒﻴﺖ ﻟﻪ ﺍﻟﻮﺍﺟﻬﺔ ﺍﻷﻣﺎﻣﻴﺔ ﻭﲢﺘﻮﻱ ﻋﻠﻰ ﺍﳌﺪﺧﻞ ﺃﻭ ﺍﻟﺒﺎﺏ ،ﻭﻟﻪ ﺍﻟﻮﺍﺟﻬﺔ ﺍﳋﻠﻔﻴﺔ ﻭﻫﻲ ﺍﻟﻈﻬﺮ ﻟﻘﻮﻟﻪ ﻋﺰ ﺴﺄﹶﻟﹸﻮﻧﻚ ﻋﻦِ ﺍﻷﻫِﻠﱠﺔِ ﻗﹸﻞﹾ ﻫِﻲ ﻣﻮﺍﻗِﻴﺖ ﻟِﻠﻨﺎﺱِ ﻭﺍﻟﹾﺤﺞ ﻭﻟﹶﻴﺲ ﺍﻟﹾﺒِﺮِ ﺑﺄﹶﻥﹾ ﺗﺄﹾﺗﻮﺍﹾ ﻭﺟﻞ )ﻳ ﺍﻟﹾﺒﻴﻮﺕ ﻣِﻦ ﻇﹸﻬﻮﺭِﻫﺎ ﻭﻟﹶـﻜِﻦ ﺍﻟﹾﺒِﺮ ﻣﻦِ ﺍﺗﻘﹶﻰ ﻭﺃﹾﺗﻮﺍﹾ ﺍﻟﹾﺒﻴﻮﺕ ﻣِﻦ ﺃﹶﺑﻮﺍﺑِﻬﺎ ﻭﺍﺗﻘﹸﻮﺍﹾ ﺍﻟﻠﹼﻪ ﻟﹶﻌﻠﱠﻜﹸﻢ ﺗﻔﹾﻠِﺤﻮﻥﹶ ( ﺍﻟﺒﻘﺮﺓ ﺍﻵﻳﺔ ][189
.٢ﺍﻟﺒﻴﺖ ﻟﻪ ﺍﳌﻌﺎ ﺭﺝ ﻭ ﻫﻲ ﺍﻟﺴﻼﱂ ﻛﻤﺎ ﻭﺭﺩ ﰲ ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ ﰲ ﺳﻮﺭﺓ ﺍﻟﺰﺧﺮﻑ ﺍﻵﻳﺔ ﺭﻗﻢ ) ٣٣ﻭﻟﹶﻮﻟﹶﺎ ﺃﹶﻥ ﻳﻜﹸﻮﻥﹶ ﺍﻟﻨﺎﺱ ﺃﹸﻣﺔﹰ ﻭﺍﺣِﺪﺓﹰ ﻟﹶﺠﻌﻠﹾﻨﺎ ﻟِﻤﻦ ﻳﻜﹾﻔﹸﺮ ﺑِﺎﻟﺮﺣﻤﻦِ ﻟِﺒﻴﻮﺗِﻬِﻢ ﺳﻘﹸﻔﺎﹰ ﻣﻦ ﻓﹶﻀﺔٍ ﻭﻣﻌﺎﺭِﺝ ﻋﻠﹶﻴﻬﺎ ﻳﻈﹾﻬﺮﻭﻥﹶ (
. ٣ﺍﻟﺒﻴﺖ ﻟﻪ ﺍﻷﺑﻮﺍﺏ
- 84 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
-١ﻛﻤﺎ ﻭﺭﺩ ﰲ ﺳﻮﺭﺓ ﻳﻮﺳﻒ ﻗﻮﻟﻪ ) ِ....ﻭﻏﹶﻠﱠﻘﹶﺖِ ﺍﻷَﺑﻮﺍﺏ ﻭﻗﹶﺎﻟﹶﺖ ﻫﻴﺖ
(....ﺍﻵﻳﺔ ]. [٢٣ﻭﻛﺬﻟﻚ ﰲ ﺳﻮﺭﺓ ﺍﻟﺰﺧﺮﻑ ﺍﻵﻳﺔ ) ٣٤ﻭﻟِﺒﻴﻮﺗِﻬِﻢ
ﺃﹶﺑﻮﺍﺑﺎﹰ ﻭﺳﺮﺭﺍﹰ ﻋﻠﹶﻴﻬﺎ ﻳﺘﻜِﺆﻭﻥﹶ( ﺍﻟﺰﺧﺮﻑ ﺍﻵﻳﺔ] [٣٤
.٤ﺍﻟﺒﻴﺖ ﻟﻪ ﺳﻘﻒ ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ ﰲ ﺳﻮﺭﺓ ﺍﻟﺰﺧﺮﻑ ﺍﻵﻳﺔ ﺭﻗﻢ ) ٣٣ﻭﻟﹶﻮﻟﹶﺎ ﺃﹶﻥ ﻳﻜﹸﻮﻥﹶ ﺍﻟﻨـﺎﺱ ﺃﹸﻣـﺔﹰ ﻭﺍﺣِﺪﺓﹰ ﻟﹶﺠﻌﻠﹾﻨﺎ ﻟِﻤﻦ ﻳﻜﹾﻔﹸﺮ ﺑِﺎﻟﺮﺣﻤﻦِ ﻟِﺒﻴﻮﺗِﻬِﻢ ﺳﻘﹸﻔﺎﹰ ﻣﻦ ﻓﹶﻀﺔٍ ﻭﻣﻌـﺎ ِﺭﺝ ﻋﻠﹶﻴﻬـﺎ ﻳﻈﹾﻬﺮﻭﻥﹶ (
.٥ﺍﻟﺒﻴﺖ ﻟﻪ ﺃﺛﺎﺙ ﻛﻤﺎ ﻭﺭﺩ ﰲ ﺳﻮﺭﺓ ﺍﻟﺰﺧﺮﻑ ﺍﻵﻳﺔ ) ٣٤ﻭﻟِﺒﻴﻮﺗِﻬِﻢ ﺃﹶﺑﻮﺍﺑﺎﹰ ﻭﺳـﺮﺭﺍﹰ ﻋﻠﹶﻴﻬـﺎ ﻳﺘﻜِﺆﻭﻥﹶ (. ﻭ ﻛﺬﻟﻚ ﰲ ﺳﻮﺭﺓ ﻳﻮﺳﻒ ﺍﻵﻳـﺔ ) ٣١ﻓﹶﻠﹶﻤﺎ ﺳﻤِﻌﺖ ﺑِﻤﻜﹾﺮِﻫِﻦ ﺃﹶﺭﺳﻠﹶﺖ ﺇِﻟﹶﻴﻬِﻦ ﻭﺃﹶﻋﺘﺪﺕ ﻟﹶﻬﻦ ﻣﺘﻜﹶﺄﹰ ﻭﺁﺗﺖ ﻛﹸﻞﱠ ﻭﺍﺣِﺪﺓٍ ﻣﻨﻬﻦ ﺳِـﻜﱢﻴﻨﺎﹰ ﻭﻗﹶﺎﻟﹶـﺖِ
- 85 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﺍﺧﺮﺝ ﻋﻠﹶﻴﻬِﻦ ﻓﹶﻠﹶﻤﺎ ﺭﺃﹶﻳﻨﻪ ﺃﹶﻛﹾﺒﺮﻧﻪ ﻭﻗﹶﻄﱠﻌﻦ ﺃﹶﻳﺪِﻳﻬﻦ ﻭﻗﹸﻠﹾﻦ ﺣﺎﺵ ﻟِﻠﹼﻪِ ﻣـﺎ ﻫـﺬﹶﺍ ﺑﺸﺮﺍﹰ ﺇِﻥﹾ ﻫـﺬﹶﺍ ﺇِﻻﱠ ﻣﻠﹶﻚ ﻛﹶﺮِﱘ(
ﻭﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ ﻛﺬﻟﻚ ﰲ ﻗﻮﻟﻪ ) .....ﻭﻣِﻦ ﺃﹶﺻﻮﺍﻓِﻬﺎ ﻭﺃﹶﻭﺑﺎﺭِﻫﺎ ﻭﺃﹶﺷﻌﺎﺭِﻫﺎ ﺃﹶﺛﹶﺎﺛﺎﹰ ﻭﻣﺘﺎﻋﺎﹰ ﺇِﻟﹶﻰ ﺣِﲔٍ (ﺍﻵﻳﺔ] . [٨٠
ﺏ .ﺍﻟﺘﺼﻮﺭ ﺍﳌﻜﺎﱐ ﻟﻠﺒﻴﺖ ﻓﻤﻦ ﺧﻼﻝ ﺣﺼﺮ ﺍﻷﻓﻌﺎﻝ ﺃﻭ ﺍﻟﻮﻇﺎﺋﻒ ﺍﻟﱵ ﲡﺮﻱ ﺩﺍﺧﻞ ﺍﻟﺒﻴﺖ ﻓﺈﻧﻨﺎ ﻧﺘﺼﻮﺭ ﺍﻟﺸﻜﻞ ﺍﳌﻜﺎﱐ ﻛﺎﻟﺘﺎﱄ : ﻓﻮﻇﻴﻔﺔ ﺍﻻﺳﺘﻘﺒﺎﻝ ﳍﺎ ﻣﻜﺎﻥ ﺧﺎﺹ ﺑﺎﻟﻀﻴﺎﻓﺔ .ﻭﺇﻋﺪﺍﺩ ﺍﻟﻄﻌﺎﻡ ﻟﻪ ﻣﻜﺎﻥ ﻛﺬﻟﻚ. ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﻣﻜﺎﻥ ﺍﻟﺮﺍﺣﺔ ﻭﺍﻟﻨﻮﻡ ﻭﻣﻜﺎﻥ ﺍﻟﻄﻬﺎﺭﺓ ﲢﻘﻴﻘﺎ ﻟﺸﺮﻭﻁ ﺍﻟﻌﺒﺎﺩﺓ . ﻏﲑ ﺃﻥ ﻫﺬﺍ ﺍﻟﺘﺼﻮﺭ ﺍﳌﻜﺎﱐ ﲝﺴﺐ ﺍﻟﻮﻇﺎﺋﻒ ﺧﺎﺿﻊ ﺇﱃ ﻣﺒﺪﺃ )ﺍﳊﺮﻣﺔ( ﻭﺍﻟﺬﻱ ﳒﺪﻩ ﻳﺘﺪﺭﺝ ﻣﻦ ﺍﻛﱪ ﻣﻜﺎﻥ ﻭﻫﻮ ﺍﻟﻘﺮﻳﺔ ﺇﱃ ﺍﻟﺒﻴﺖ ﻭﺍﱃ ﺩﺍﺧﻞ ﺍﻟﺒﻴﺖ ﻛﺬﻟﻚ . ﻓﺎﻟﺒﻴﺖ ﻟﻪ ﺣﺮﻣﺔ ﻣﻦ ﺧﻼﻝ ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ ) .....ﻭﻟﹶﻴﺲ ﺍﻟﹾﺒِـﺮ ﺑِـﺄﹶﻥﹾ ﺗـﺄﹾﺗﻮﺍﹾ ﺍﻟﹾﺒﻴﻮﺕ ﻣِﻦ ﻇﹸﻬﻮﺭِﻫﺎ ﻭﻟﹶـﻜِﻦ ﺍﻟﹾﺒِﺮ ﻣﻦِ ﺍﺗﻘﹶﻰ ﻭﺃﹾﺗﻮﺍﹾ ﺍﻟﹾﺒﻴﻮﺕ ﻣِﻦ ﺃﹶﺑﻮﺍﺑِﻬـﺎ( ...... ﻭﻫﺬﺍ ﺃﻣﺮ ﺇﻻﻫﻴﺎ ﻻﺣﺘﺮﺍﻡ ﻫﺬﺍ ﺍﳌﺒﺪﺃ ﺍﻟﻌﺎﻡ .
- 86 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﻭﳍﺬﺍ ﻛﺎﻥ ﻟﺰﺍﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻟﻠﺒﻴﺖ ﻭﺍﺟﻬﺔ ﺭﺋﻴﺴﻴﺔ ﺎ ﺍﻟﺒﺎﺏ ،ﻭﻟﻪ ﺍﻟﻮﺍﺟﻬﺔ ﺍﳋﻠﻔﻴﺔ ﻛﺬﻟﻚ ﻭ ﻫﻲ ﺍﻟﻈﻬﺮ ،ﺣﱴ ﻳﻜﻮﻥ ﺍﻟﺘﻤﺜﻴﻞ ﺃﻭ ﺍﻹﺳﻘﺎﻁ ﺍﻟﻔﻴﺰﻳﺎﺋﻲ ﻣﻄﺎﺑﻘﺎ ﲤﺎﻣﺎ ﻟﻠﺴﻠﻮﻙ ﺩﺍﺧﻞ ﺍﳊﻴﺰ ﺃﻭ ﺍﳌﻜﺎﻥ .
ﺃﺿﻒ ﺇﱃ ﻫﺎﺗﻪ ﺍﳊﺮﻣﺔ ﺍﳋﺎﺭﺟﻴﺔ ﻫﻨﺎﻙ ﺣﺮﻣﺔ ﺩﺍﺧﻠﻴﺔ ﻣﺆﺳﺴﺔ ﳌﺒﺪﺃ ﺍﻟﺘﻮﺯﻳﻊ ﺍﳌﻜﺎﱐ ﻟﻠﻮﻇﺎﺋﻒ ﺩﺍﺧﻞ ﺍﻟﺒﻴﺖ ،ﺣﻴﺚ ﳒﺪ ﰲ ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ ﰲ ﺳﻮﺭﺓ ﺍﻟﻨﻮﺭ ﺍﻵﻳﺔ
) ٩٩، ٩٨ﻳﺎ ﺃﹶﻳﻬﺎ ﺍﻟﱠﺬِﻳﻦ ﺁﻣﻨﻮﺍ ﻟِﻴﺴﺘﺄﹾﺫِﻧﻜﹸﻢ ﺍﻟﱠﺬِﻳﻦ ﻣﻠﹶﻜﹶﺖ ﺃﹶﻳﻤﺎﻧﻜﹸﻢ ﻭﺍﻟﱠﺬِﻳﻦ
ﻟﹶﻢ ﻳﺒﻠﹸﻐﻮﺍ ﺍﻟﹾﺤﻠﹸﻢ ﻣِﻨﻜﹸﻢ ﺛﹶﻠﹶﺎﺙﹶ ﻣﺮﺍﺕٍ ﻣِﻦ ﻗﹶﺒﻞِ ﺻﻠﹶﺎﺓِ ﺍﻟﹾﻔﹶﺠـﺮِ ﻭﺣِـﲔ ﺗﻀﻌﻮﻥﹶ ﺛِﻴﺎﺑﻜﹸﻢ ﻣﻦ ﺍﻟﻈﱠﻬِﲑﺓِ ﻭﻣِﻦ ﺑﻌﺪِ ﺻﻠﹶﺎﺓِ ﺍﻟﹾﻌِﺸﺎﺀ ﺛﹶﻠﹶﺎﺙﹸ ﻋﻮﺭﺍﺕٍ ﻟﱠﻜﹸﻢ
ﻟﹶﻴﺲ ﻋﻠﹶﻴﻜﹸﻢ ﻭﻟﹶﺎ ﻋﻠﹶﻴﻬِﻢ ﺟﻨﺎﺡ ﺑﻌﺪﻫﻦ ﻃﹶﻮﺍﻓﹸﻮﻥﹶ ﻋﻠﹶﻴﻜﹸﻢ ﺑﻌﻀﻜﹸﻢ ﻋﻠﹶـﻰ ﺑﻌﺾٍ ﻛﹶﺬﹶﻟِﻚ ﻳﺒﻴﻦ ﺍﻟﻠﱠﻪ ُ ﻟﹶﻜﹸﻢ ﺍﻟﹾﺂﻳﺎﺕِ ﻭﺍﻟﻠﱠﻪ ﻋﻠِﻴﻢ ﺣﻜِـﻴﻢ ﺍﻟﻨـﻮﺭ ﺍﻵﻳﺔ] [٥٨
ﻓﻬﺬﺍ ﺍﻻﺳﺘﺌﺬﺍﻥ ﺍﳌﺸﺎﺭ ﺇﻟﻴﻪ ﰲ ﻫﺎﺗﲔ ﺍﻵﻳﺘﲔ ﻫﻮ ﺗﺜﺒﻴﺖ ﳌﺒﺪﺃ ﺍﳊﺮﻣﺔ ﺍﻟﺪﺍﺧﻠﻴﺔ ، ﺣﻴﺚ ﺍﻧﺘﻘﻞ ﺍﷲ ﻭﻓﻘﻪ ﻣﻦ ﺍﻟﺘﻮﺯﻳﻊ ﺍﳌﻜﺎﱐ ﻟﻠﺒﻴﺖ ﻭﻓﻖ ﻫﺬﺍ ﺍﳌﺒﺪﺃ ﺇﱃ ﺍﻟﺴﻠﻮﻙ ﺩﺍﺧﻞ ﺍﳌﻜﺎﻥ ﳏﺪﺩﺍ ﺑﻌﻨﺼﺮ ﺍﻟﺰﻣﻦ ﺣﻔﺎﻇﺎ ﳍﺬﻩ ﺍﳌﺒﺪﺃ ﻭﺗﺰﻛﻴﺘﻪ. ﺍﻱ ﺍﻗﺘﺮﻥ ﺍﻟﺘﻮﺯﻳﻊ ﺍﳌﻜﺎﱐ ﺑﺎﻟﺘﻮﺯﻳﻊ ﺍﻟﺰﻣﲏ ﻟﺘﺤﻘﻴﻖ ﺫﻟﻚ .
- 87 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﻓﻤﻦ ﺧﻼﻝ ﻣﺎ ﺗﻘﺪﻡ ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﳓﺪﺩ ﺃﻥ ﺃﻣﺎﻛﻦ ﺍﻟﻀﻴﺎﻓﺔ ﻭﺍﻷﻛﻞ ﺗﻜﻮﻥ ﺃﻭﱃ ﺍﻷﻣﺎﻛﻦ ﺗﻮﺿﻌﺎ ﰲ ﺍﻟﺒﻴﺖ ﻗﺮﺏ ﺍﳌﺪﺧﻞ ،ﺃﻣﺎ ﺃﻣﺎﻛﻦ ﺍﻻﺩﺧﺎﺭ ﻭﺍﻟﺮﺍﺣﺔ ﻓﺘﻜﻮﻥ ﺃﺑﻌﺪﻫﺎ . ﻭﻫﻜﺬﺍ ﻓﺎﻥ ﺗﻮﺯﻳﻊ ﺍﻷﻣﺎﻛﻦ ﻭﺍﻟﻮﻇﺎﺋﻒ ﻻ ﻳﺘﻢ ﺩﺍﺧﻞ ﺍﻟﺒﻴﺖ ﺑﻄﺮﻳﻘﺔ ﻋﺸﻮﺍﺋﻴﺔ، ﻭﺇﳕﺎ ﺍﻣﺘﺜﺎﻻ ﳌﺒﺪﺃ ﺣﺮﻣﺔ ﺍﳌﻜﺎﻥ ﺩﺭﺟﺔ ﺩﺭﺟﺔ ،ﻭﻫﺬﺍ ﲢﻘﻴﻖ ﻟﻠﻤﻘﺼﺪ ﺍﻟﻌﺎﻡ ﻟﻠﺒﻴﺖ ﺃﻻ ﻭﻫﻮ ﺍﻟﺴﻜﻮﻥ ﲟﻔﻬﻮﻣﻪ ﺍﻟﻮﺍﺳﻊ .
- 88 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ
ﻓـﺼـﻞ ﺍﻟﻌـﻤـﺎﺭﺓ
- 89 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﻗﺎﻝ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ : )ﻭﺇِﺫﹾ ﻳﺮﻓﹶﻊ ﺇِﺑﺮﺍﻫِﻴﻢ ﺍﻟﹾﻘﹶﻮﺍﻋِﺪ ﻣِﻦ ﺍﻟﹾﺒﻴﺖِ ﻭﺇِﺳﻤﺎﻋِﻴﻞﹸ ﺭﺑﻨﺎ ﺗﻘﹶﺒﻞﹾ ﻣِﻨﺎ ﺇِﻧﻚ ﺃﹶﻧﺖ ﺍﻟﺴﻤِﻴﻊ ﺍﻟﹾﻌﻠِﻴﻢ (ﺍﻟﺒﻘﺮﺓ ﺍﻵﻳﺔ ][127
- 90 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﻩ.ﺧـــﺼـﺎﺋـﺺ ﺍﻟــﺒـﻨـﺎﺀ .١ﺍﻵﻳﺎﺕ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ
ﻭﺇِﺫﹾ ﻳﺮﻓﹶﻊ ﺇِﺑﺮﺍﻫِﻴﻢ ﺍﻟﹾﻘﹶﻮﺍﻋِﺪ ﻣِﻦ ﺍﻟﹾﺒﻴﺖِ ﻭﺇِﺳﻤﺎﻋِﻴﻞﹸ ﺭﺑﻨﺎ ﺗﻘﹶﺒﻞﹾ ﻣِﻨﺎ ﺇِﻧﻚ ﺃﹶﻧﺖﺍﻟﺴﻤِﻴﻊ ﺍﻟﹾﻌﻠِﻴﻢ (ﺍﻟﺒﻘﺮﺓ ﺍﻵﻳﺔ ][127
ﻭﺍﺫﹾﻛﹸﺮﻭﺍﹾ ﺇِﺫﹾ ﺟﻌﻠﹶﻜﹸﻢ ﺧﻠﹶﻔﹶﺎﺀ ﻣِﻦ ﺑﻌﺪِ ﻋﺎﺩٍ ﻭﺑﻮﺃﹶﻛﹸﻢ ﻓِﻲ ﺍﻷَﺭﺽِ ﺗﺘﺨِﺬﹸﻭﻥﹶ ﻣِﻦﺳﻬﻮﻟِﻬﺎ ﻗﹸﺼﻮﺭﺍﹰ ﻭﺗﻨﺤِﺘﻮﻥﹶ ﺍﻟﹾﺠِﺒﺎﻝﹶ ﺑﻴﻮﺗﺎﹰ ﻓﹶﺎﺫﹾﻛﹸﺮﻭﺍﹾ ﺁﻻﺀ ﺍﻟﻠﹼﻪِ ﻭﻻﹶ ﺗﻌﺜﹶﻮﺍ ﻓِﻲ ﺍﻷَﺭﺽِ ﻣﻔﹾﺴِﺪِﻳﻦ ( ﺍﻷﻋﺮﺍﻑ ﺍﻵﻳﺔ ][74
-ﻭﺃﹶﻭﺭﺛﹾﻨﺎ ﺍﻟﹾﻘﹶﻮﻡ ﺍﻟﱠﺬِﻳﻦ ﻛﹶﺎﻧﻮﺍﹾ ﻳﺴﺘﻀﻌﻔﹸﻮﻥﹶ ﻣﺸﺎﺭِﻕ ﺍﻷَﺭﺽِ ﻭﻣﻐﺎﺭِﺑﻬـﺎ
ﺍﻟﱠﺘِﻲ ﺑﺎﺭﻛﹾﻨﺎ ﻓِﻴﻬﺎ ﻭﺗﻤﺖ ﻛﹶﻠِﻤﺖ ﺭﺑﻚ ﺍﻟﹾﺤﺴﻨﻰ ﻋﻠﹶﻰ ﺑﻨِﻲ ﺇِﺳﺮﺍﺋِﻴﻞﹶ ﺑِﻤﺎ ﺻﺒﺮﻭﺍﹾ ﻭﺩﻣﺮﻧﺎ ﻣﺎ ﻛﹶﺎﻥﹶ ﻳﺼﻨﻊ ﻓِﺮﻋﻮﻥﹸ ﻭﻗﹶﻮﻣﻪ ﻭﻣﺎ ﻛﹶـﺎﻧﻮﺍﹾ ﻳﻌﺮِﺷـﻮﻥﹶ ﺍﻷﻋﺮﺍﻑ ﺍﻵﻳﺔ] [١٣٧
- 91 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﻭﺍﹶ ﺳﺄﹶﻟﹾﻬﻢ ﻋﻦِ ﺍﻟﹾﻘﹶﺮﻳﺔِ ﺍﻟﱠﺘِﻲ ﻛﹶﺎﻧﺖ ﺣﺎﺿِﺮﺓﹶ ﺍﻟﹾﺒﺤﺮِ ﺇِﺫﹾ ﻳﻌﺪﻭﻥﹶ ﻓِﻲ ﺍﻟﺴﺒﺖِ ﺇِﺫﹾﺗﺄﹾﺗِﻴﻬِﻢ ﺣِﻴﺘﺎﻧﻬﻢ ﻳﻮﻡ ﺳﺒﺘِﻬِﻢ ﺷﺮﻋﺎﹰ ﻭﻳﻮﻡ ﻻﹶ ﻳﺴﺒِﺘﻮﻥﹶ ﻻﹶ ﺗﺄﹾﺗِﻴﻬِﻢ ﻛﹶﺬﹶﻟِﻚ ﻧﺒﻠﹸﻮﻫﻢ ﺑِﻤﺎ ﻛﹶﺎﻧﻮﺍ ﻳﻔﹾﺴﻘﹸﻮﻥﹶ( ﺍﻷﻋﺮﺍﻑ ﺍﻵﻳﺔ ][ 163 .
ﻭﺃﹶﻭﺣﻴﻨﺎ ﺇِﻟﹶﻰ ﻣﻮﺳﻰ ﻭﺃﹶﺧِﻴﻪِ ﺃﹶﻥ ﺗﺒﻮﺀَﺍ ﻟِﻘﹶﻮﻣِﻜﹸﻤﺎ ﺑِﻤِﺼﺮ ﺑﻴﻮﺗﺎﹰ ﻭﺍﺟﻌﻠﹸﻮﺍﹾ ﺑﻴﻮﺗﻜﹸﻢﻗِﺒﻠﹶﺔﹰ ﻭﺃﹶﻗِﻴﻤﻮﺍﹾ ﺍﻟﺼﻼﹶﺓﹶ ﻭﺑﺸﺮِ ﺍﻟﹾﻤﺆﻣِﻨِﲔ ﻳﻮﻧﺲ ﺍﻵﻳﺔ] [٨٧
ﻗﹶﺪ ﻣﻜﹶﺮ ﺍﻟﱠﺬِﻳﻦ ﻣِﻦ ﻗﹶﺒﻠِﻬِﻢ ﹶﻓﺄﹶﺗﻰ ﺍﻟﻠﹼﻪ ﺑﻨﻴﺎﻧﻬﻢ ﻣﻦ ﺍﻟﹾﻘﹶﻮﺍﻋِﺪِ ﻓﹶﺨﺮ ﻋﻠﹶﻴﻬِﻢ ﺍﻟﺴﻘﹾﻒﻣِﻦ ﻓﹶﻮﻗِﻬِﻢ ﻭﺃﹶﺗﺎﻫﻢ ﺍﻟﹾﻌﺬﹶﺍﺏ ﻣِﻦ ﺣﻴﺚﹸ ﻻﹶ ﻳﺸﻌﺮﻭﻥﹶ( ﺍﻟﻨﺤﻞ ﺍﻵﻳﺔ] [٢٦
ﺃﹶﻭ ﻳﻜﹸﻮﻥﹶ ﻟﹶﻚ ﺑﻴﺖ ﻣﻦ ﺯﺧﺮﻑٍ ﺃﹶﻭ ﺗﺮﻗﹶﻰ ﻓِﻲ ﺍﻟﺴﻤﺎﺀ ﻭﻟﹶﻦ ﻧﺆﻣِﻦﻟِﺮﻗِﻴﻚ ﺣﺘﻰ ﺗﻨﺰﻝﹶ ﻋﻠﹶﻴﻨﺎ ﻛِﺘﺎﺑﺎﹰ ﻧﻘﹾﺮﺅﻩ ﻗﹸﻞﹾ ﺳﺒﺤﺎﻥﹶ ﺭﺑﻲ ﻫﻞﹾ ﻛﹸﻨﺖ ﺇﹶﻻﱠ ﺑﺸﺮﺍﹰ ﺭﺳﻮﻻﹰ ﺍﻹﺳﺮﺍﺀ ﺍﻵﻳﺔ] [٩٣
-ﻓﹶﺎﻧﻄﹶﻠﹶﻘﹶﺎ ﺣﺘﻰ ﺇِﺫﹶﺍ ﺃﹶﺗﻴﺎ ﺃﹶﻫﻞﹶ ﻗﹶﺮﻳﺔٍ ﺍﺳﺘﻄﹾﻌﻤﺎ ﺃﹶﻫﻠﹶﻬﺎ ﻓﹶﺄﹶﺑﻮﺍ ﺃﹶﻥ ﻳﻀﻴﻔﹸﻮﻫﻤﺎ
ﻓﹶﻮﺟﺪﺍ ﻓِﻴﻬﺎ ﺟِﺪﺍﺭﺍﹰ ﻳﺮِﻳﺪ ﺃﹶﻥﹾ ﻳﻨﻘﹶﺾ ﻓﹶﺄﹶﻗﹶﺎﻣﻪ ﻗﹶﺎﻝﹶ ﻟﹶﻮ ﺷِﺌﹾﺖ ﻟﹶﺎﺗﺨ ﹾﺬﺕ ﻋﻠﹶﻴﻪِ ﺃﹶﺟﺮﺍﹰ ﺍﻟﻜﻬﻒ ﺍﻵﻳﺔ] [٧٧ - 92 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﺁﺗﻮﻧِﻲ ﺯﺑﺮ ﺍﻟﹾﺤﺪِﻳﺪِ ﺣﺘﻰ ﺇِﺫﹶﺍ ﺳﺎﻭﻯ ﺑﻴﻦ ﺍﻟﺼﺪﻓﹶﻴﻦِ ﻗﹶﺎﻝﹶ ﺍﻧﻔﹸﺨﻮﺍ ﺣﺘﻰ ﺇِﺫﹶﺍ ﺟﻌﻠﹶﻪﻧﺎﺭﺍﹰ ﻗﹶﺎﻝﹶ ﺁﺗﻮﻧِﻲ ﺃﹸﻓﹾﺮِﻍﹾ ﻋﻠﹶﻴﻪِ ﻗِﻄﹾﺮﺍﹰ ( ﺍﻟﻜﻬﻒ ﺍﻵﻳﺔ] [٩٦ - .ﻭﺍﺫﹾﻛﹸﺮ ﻓِﻲ ﺍﻟﹾﻜِﺘﺎﺏِ ﻣﺮﻳﻢ ﺇِﺫِ ﺍﻧﺘﺒﺬﹶﺕ ﻣِﻦ ﺃﹶﻫﻠِﻬﺎ ﻣﻜﹶﺎﻧﺎﹰ ﺷﺮﻗِﻴﺎﹰ( ﻣﺮﱘ ﺍﻵﻳﺔ] [١٦
-ﻓﹶﺤﻤﻠﹶﺘﻪ ﻓﹶﺎﻧﺘﺒﺬﹶﺕ ﺑِﻪِ ﻣﻜﹶﺎﻧﺎﹰ ﻗﹶﺼِﻴﺎﹰ (ﻣﺮﱘ ﺍﻵﻳﺔ ][٢٢
ﻟﹶﻘﹶﺪ ﻛﹶﺎﻥﹶ ﻟِﺴﺒﺈٍ ﻓِﻲ ﻣﺴﻜﹶﻨِﻬِﻢ ﺁﻳﺔﹲ ﺟﻨﺘﺎﻥِ ﻋﻦ ﻳﻤِﲔٍ ﻭﺷِﻤﺎﻝٍ ﻛﹸﻠﹸﻮﺍ ﻣِﻦ ﺭﺯﻕِﺭﺑﻜﹸﻢ ﻭﺍﺷﻜﹸﺮﻭﺍ ﻟﹶﻪ ﺑﻠﹾﺪﺓﹲ ﻃﹶﻴﺒﺔﹲ ﻭﺭﺏ ﻏﹶﻔﹸﻮﺭ (ﺳﺒﺄ ﺍﻵﻳﺔ [١٥
ﻭﻟﹶﻮﻟﹶﺎ ﺃﹶﻥ ﻳﻜﹸﻮﻥﹶ ﺍﻟﻨﺎﺱ ﺃﹸﻣﺔﹰ ﻭﺍﺣِﺪﺓﹰ ﻟﹶﺠﻌﻠﹾﻨﺎ ﻟِﻤﻦ ﻳﻜﹾﻔﹸﺮ ﺑِﺎﻟﺮﺣﻤﻦِ ﻟِﺒﻴﻮﺗِﻬِﻢ ﺳﻘﹸﻔﺎﹰﻣﻦ ﻓﹶﻀﺔٍ ﻭﻣﻌﺎﺭِﺝ ﻋﻠﹶﻴﻬﺎ ﻳﻈﹾﻬﺮﻭﻥﹶ( ﺍﻟﺰﺧﺮﻑ ﺍﻵﻳﺔ ][33
- 93 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﺇِﻥﱠ ﺍﻟﻠﱠﻪ ﻳﺤِﺐ ﺍﻟﱠﺬِﻳﻦ ﻳﻘﹶﺎﺗِﻠﹸﻮﻥﹶ ﻓِﻲ ﺳﺒِﻴﻠِﻪِ ﺻﻔﹼﺎﹰ ﹶﻛﺄﹶﻧﻬﻢ ﺑﻨﻴﺎﻥﹲ ﻣﺮﺻﻮﺹ ﺍﻟﺼﻒﺍﻵﻳﺔ][ 4
ﻗِﻴﻞﹶ ﻟﹶﻬﺎ ﺍﺩﺧﻠِﻲ ﺍﻟﺼﺮﺡ ﻓﹶﻠﹶﻤﺎ ﺭﺃﹶﺗﻪ ﺣﺴِﺒﺘﻪ ﻟﹸﺠﺔﹰ ﻭﻛﹶﺸﻔﹶﺖ ﻋﻦ ﺳﺎﻗﹶﻴﻬﺎ ﻗﹶﺎﻝﹶ ﺇِﻧﻪﺻﺮﺡ ﻣﻤﺮﺩ ﻣﻦ ﻗﹶﻮﺍﺭِﻳﺮ ﻗﹶﺎﻟﹶﺖ ﺭﺏ ﺇِﻧﻲ ﻇﹶﻠﹶﻤﺖ ﻧﻔﹾﺴِﻲ ﻭﺃﹶﺳﻠﹶﻤﺖ ﻣﻊ ﺳﻠﹶﻴﻤﺎﻥﹶ ﻟِﻠﱠﻪِ ﺭﺏ ﺍﻟﹾﻌﺎﻟﹶﻤِﲔ ( ﺍﻟﻨﻤﻞ ﺍﻵﻳﺔ] [ ٤٤
.٢ﻋــﻨــﺎﺻـﺮ ﺍﻟــﺒـﻨـﺎﺀ ﺍﳌﺘﻤﻌﻦ ﰲ ﺑﻌﺾ ﺃﻱ ﺍﻟﻘﺮﺁﻥ ﳚﺪ ﺃﻥ ﻇﻼﳍﺎ ﺗﺘﻔﻴﺄ ﻋﻠﻰ ﻋﻨﺎﺻﺮ ﻋﺪﺓ ﰲ ﳎﺎﻝ ﺍﻟﺒﻨﺎﺀ ﻭﻫﻲ ﻛﻤﺎ ﻳﻠﻲ :
.١ﺍﺧــﺘﻴــﺎﺭ ﺍﻷﺭﺽ ﻭﻫﻲ ﺍﺣﺪﻯ ﺍﻟﻌﻨﺎﺻﺮ ﻭﺃﻭﻻﻫﺎ ﰲ ﻋﻤﻠﻴﺔ ﺍﻟﺒﻨﺎﺀ ،ﻭﺍﻟﱵ ﻧﺴﺘﺨﺮﺟﻬﺎ ﻣﻦ ﺳﺮﺩ ﻫﺎﺗﻪ ﺍﻵﻳﺎﺕ ﺣﻴﺚ ﻳﻘﻮﻝ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ) :ﻭﺍﺫﹾﻛﹸﺮﻭﺍﹾ ﺇِﺫﹾ ﺟﻌﻠﹶﻜﹸﻢ ﺧﻠﹶﻔﹶﺎﺀ ﻣِﻦ ﺑﻌﺪِ ﻋﺎﺩٍ ﻭﺑﻮﺃﹶﻛﹸﻢ ﻓِﻲ ﺍﻷَﺭﺽِ ﺗﺘﺨِﺬﹸﻭﻥﹶ ﻣِﻦ ﺳﻬﻮﻟِﻬﺎ ﻗﹸﺼﻮﺭﺍﹰ ﻭﺗﻨﺤِﺘـﻮﻥﹶ ﺍﻟﹾﺠِﺒـﺎﻝﹶ ﺑﻴﻮﺗـﺎﹰ ﻓﹶﺎﺫﹾﻛﹸﺮﻭﺍﹾ ﺁﻻﺀ ﺍﻟﻠﹼﻪِ ﻭﻻﹶ ﺗﻌﺜﹶﻮﺍ ﻓِﻲ ﺍﻷَﺭﺽِ ﻣﻔﹾﺴِﺪِﻳﻦ ( ﺍﻷﻋﺮﺍﻑ ﺍﻵﻳﺔ ][74
- 94 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﻓﻬﻢ ﺇﺫﻥ ﳜﺘﺎﺭﻭﻥ ﺍﻟﺴﻬﻮﻝ ﻟﺒﻨﺎﺀ ﺍﻟﻘﺼﻮﺭ ﻭﳜﺘﺎﺭﻭﻥ ﺍﳉﺒﺎﻝ ﻟﺒﻨﺎﺀ ﺍﻟﺒﻴﻮﺕ ،ﻓﻌﻤﻠﻴﺔ ﺍﻻﺧﺘﻴﺎﺭ ﻫﺎﺗﻪ ﰲ ﺣﺪ ﺫﺍﺎ ﺗﺸﲑ ﺇﱃ ﻣﻘﺪﺭﺓ ﺍﻟﻘﻮﻡ ﻋﻠﻰ ﲢﺪﻳﺪ ﺍﻷﺭﺍﺿﻲ ﻭﻃﺒﻴﻌﺔ ﺍﻟﺒﻨﺎﺀ ﺍﳌﺮﺍﺩ ﺇﳒﺎﺯﻩ .
. ٢ﺍﻻﺗــﺠـــﺎﻩ :
ﰲ ﺍﳊﻘﻴﻘﺔ ﺍﻧﻪ ﻫﻨﺎﻙ ﺍﲡﺎﻫﲔ ﻭﻟﻴﺲ ﺃﺭﺑﻊ ،ﻓﻬﻨﺎﻙ ﺍﻟﺸﺮﻕ ﻭﺍﻟﻐﺮﺏ ،ﻭﻻ ﻳﻮﺟﺪ ﻣﺎ ﻳﺴﻤﻰ ﺑﺎﻟﺸﻤﺎﻝ ﻭ ﺍﳉﻨﻮﺏ ،ﻻﻥ ﺍﻻﲡﺎﻩ ﺍﻟﺜﺎﺑﺖ ﻳﻜﻮﻥ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻜﻮﻛﺐ ﺍﻟﺸﻤﺲ . ﻓﻬﻲ ﺗﺸﺮﻕ ﻭﺗﻐﺮﺏ ،ﻭﻟﻴﺲ ﳍﺎ ﻣﻮﻗﻊ ﺁﺧﺮ ﲝﺴﺐ ﺣﺮﻛﺔ ﺍﻷﺭﺽ.
ﻭﳍﺬﺍ ﳒﺪ ﺃﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻳﻘﺴﻢ ﺍﻷﺭﺽ ﻛﻠﻬﺎ ﺇﱃ ﻣﺸﺎﺭﻕ ﻭﻣﻐـﺎﺭﺏ ﰲ
ﻗﻮﻟﻪ ) :ﻭﺃﹶﻭﺭﺛﹾﻨﺎ ﺍﻟﹾﻘﹶﻮﻡ ﺍﻟﱠﺬِﻳﻦ ﻛﹶـﺎﻧﻮﺍﹾ ﻳﺴﺘﻀـﻌﻔﹸﻮﻥﹶ ﻣﺸـﺎﺭِﻕ ﺍﻷَﺭﺽِ ﻭﻣﻐﺎﺭِﺑﻬﺎ ﺍﻟﱠﺘِﻲ ﺑﺎﺭﻛﹾﻨﺎ ﻓِﻴﻬﺎ ﻭﺗﻤﺖ ﻛﹶﻠِﻤﺖ ﺭﺑﻚ ﺍﻟﹾﺤﺴﻨﻰ ﻋﻠﹶـﻰ ﺑﻨِـﻲ
ﺇِﺳﺮﺍﺋِﻴﻞﹶ ﺑِﻤﺎ ﺻﺒﺮﻭﺍﹾ ﻭﺩﻣﺮﻧﺎ ﻣﺎ ﻛﹶﺎﻥﹶ ﻳﺼﻨﻊ ﻓِﺮﻋﻮﻥﹸ ﻭﻗﹶﻮﻣﻪ ﻭﻣﺎ ﻛﹶـﺎﻧﻮﺍﹾ ﻳﻌﺮِﺷﻮﻥﹶ( ﺍﻷﻋﺮﺍﻑ ﺍﻵﻳﺔ] [١٣٧
ﻭﻳﻘﻮﻝ ﻛﺬﻟﻚ ﺟﻞ ﻭﻋﻼ ﰲ ﺳﻮﺭﺓ ﻣﺮﱘ ) ﻭﺍﺫﹾﻛﹸﺮ ﻓِﻲ ﺍﻟﹾﻜِﺘﺎﺏِ ﻣﺮﻳﻢ ﺇِﺫِ ﺍﻧﺘﺒﺬﹶﺕ ﻣِﻦ ﺃﹶﻫﻠِﻬﺎ ﻣﻜﹶﺎﻧﺎﹰ ﺷﺮﻗِﻴﺎﹰ( ﻣﺮﱘ ﺍﻵﻳﺔ] [١٦
- 95 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﻭ ﻗﻮﻟﻪ ﰲ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺍﻵﻳﺔ ) ١١٥ﻭﻟِﻠﹼﻪِ ﺍﻟﹾﻤﺸﺮِﻕ ﻭﺍﻟﹾﻤﻐﺮِﺏ ﹶﻓﺄﹶﻳﻨﻤﺎ ﺗﻮﻟﱡﻮﺍﹾ ﻓﹶﺜﹶﻢ ﻭﺟﻪ ﺍﻟﻠﹼﻪِ ﺇِﻥﱠ ﺍﻟﻠﹼﻪ ﻭﺍﺳِﻊ ﻋﻠِﻴﻢ(
ﻏﲑ ﺍﻧﻪ ﳝﻜﻦ ﺍﺳﺘﻌﻤﺎﻝ ﳝﲔ ﺍﻟﺸﻲﺀ ﺃﻭ ﴰﺎﻟﻪ ﻹﻳﻀﺎﺡ ﺍﳌﻜﺎﻥ ،ﺣﻴﺚ ﻳﻜﻮﻥ ﺍﻟﺘﻌﺒﲑ ﺧﺎﺻﺎ ﺑﺎﳉﺰﺀ ،ﻭ ﻟﻴﺲ ﺍﻟﻜﻞ ﻟﻘﻮﻟﻪ ﻋﺰ ﻭﺟﻞ )ﻟﹶﻘﹶﺪ ﻛﹶﺎﻥﹶ ﻟِﺴﺒﺈٍ ﻓِﻲ ﻣﺴﻜﹶﻨِﻬِﻢ ﺁﻳﺔﹲ ﺟﻨﺘﺎﻥِ ﻋﻦ ﻳﻤِﲔٍ ﻭﺷِﻤﺎﻝٍ ﻛﹸﻠﹸﻮﺍ ﻣِﻦ ﺭﺯﻕِ ﺭﺑﻜﹸﻢ ﻭﺍﺷﻜﹸﺮﻭﺍ ﻟﹶﻪ ﺑﻠﹾﺪﺓﹲ ﻃﹶﻴﺒﺔﹲ ﻭﺭﺏ ﻏﹶﻔﹸﻮﺭ (ﺳﺒﺄ ﺍﻵﻳﺔ [١٥
ﻭﻫﺬﺍ ﺍﻟﺘﺤﺪﻳﺪ ﻟﻼﲡﺎﻩ ﻳﺪﺧﻞ ﺍﻹﻧﺴﺎﻥ ﺿﻤﻨﻴﺎ ﻛﻌﻨﺼﺮ ﻳﺸﻐﻞ ﻫﺬﺍ ﺍﻟﺒﻨﺎﺀ ﺍﻟﺬﻱ ﺷﻴﺪﻩ ﻫﻮ ،ﺃﻱ ﻣﻦ ﺻﻨﻊ ﻳﺪﻩ ،ﻭﳍﺬﺍ ﻗﻮﻟﻨﺎ ﺍﻟﻴﻤﲔ ﻭﺍﻟﺸﻤﺎﻝ ﻓﻬﻮ ﲢﺪﻳﺪ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻺﻧﺴﺎﻥ ﺫﺍﺗﻪ ،ﻭﺃﻣﺎ ﺍﻻﲡﺎﻩ ﺍﳌﻌﱪ ﻋﻨﻪ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻜﻮﻥ ﺣﻴﺚ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﻣﻮﺟﻮﺩ ﻓﻴﻪ ﺑﻘﺪﺭﺓ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﻟﻴﺲ ﺑﺎﺧﺘﻴﺎﺭ ﺍﻹﻧﺴﺎﻥ ﺃﻭ ﻣﻦ ﺻﻨﻌﻪ ﻓﺠﺎﺀ ﺍﻟﺘﻌﺒﲑ ﺧﺎﻟﻴﺎ ﻣﻦ ﺃﻱ ﺗﻠﻤﻴﺢ ﻟﻮﺟﻮﺩ ﺍﻹﻧﺴﺎﻥ ﺃﺻﻼ ﰲ ﻛﻠﻤﱵ ﺍﻟﺸﺮﻕ ﻭﺍﻟﻐﺮﺏ .
ﻭﳝﻜﻦ ﲢﺪﻳﺪ ﺍﻻﲡﺎﻩ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺒﻨﺎﻳﺎﺕ ﺍﳌﻤﻴﺰﺓ ﻛﻤﺎ ﻛﺎﻥ ﺫﻟﻚ ﰲ ﲢﺪﻳﺪ ﺍﻟﻘﺒﻠﺔ
ﺣﻴﺚ ﺫﻛﺮ ﺍﷲ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻗﻮﻟﻪ )ﻗﹶﺪ ﻧﺮﻯ ﺗﻘﹶﻠﱡﺐ ﻭﺟﻬِﻚ ﻓِﻲ ﺍﻟﺴﻤﺎﺀ
ﻓﹶﻠﹶﻨﻮﻟﱢﻴﻨﻚ ﻗِﺒﻠﹶﺔﹰ ﺗﺮﺿﺎﻫﺎ ﻓﹶﻮﻝﱢ ﻭﺟﻬﻚ ﺷﻄﹾﺮ ﺍﻟﹾﻤﺴﺠِﺪِ ﺍﻟﹾﺤﺮﺍﻡِ ﻭﺣﻴﺚﹸ ﻣﺎ ﻛﹸﻨﺘﻢ ﻓﹶﻮﻟﱡﻮﺍﹾ ﻭﺟﻮِﻫﻜﹸﻢ ﺷﻄﹾﺮﻩ ﻭﺇِﻥﱠ ﺍﻟﱠﺬِﻳﻦ ﺃﹸﻭﺗﻮﺍﹾ ﺍﻟﹾﻜِﺘﺎﺏ ﻟﹶﻴﻌﻠﹶﻤﻮﻥﹶ ﺃﹶﻧﻪ
ﺍﻟﹾﺤﻖ ﻣِﻦ ﺭﺑﻬِﻢ ﻭﻣﺎ ﺍﻟﻠﹼﻪ ﺑِﻐﺎﻓِﻞٍ ﻋﻤﺎ ﻳﻌﻤﻠﹸﻮﻥﹶ ﺍﻟﺒﻘﺮﺓ ﺍﻵﻳﺔ] [١٤٤ - 96 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
. ٣ﻧـــﻘــﺎﻁ ﺍﻟﺘـــﻌﻴـــﲔ ﻳﻘﻮﻝ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ )ﻭﺍﹶ ﺳﺄﹶﻟﹾﻬﻢ ﻋﻦِ ﺍﻟﹾﻘﹶﺮﻳﺔِ ﺍﻟﱠﺘِﻲ ﻛﹶﺎﻧﺖ ﺣﺎﺿِﺮﺓﹶ ﺍﻟﹾﺒﺤﺮِ ﺇِﺫﹾ ﻳﻌﺪﻭﻥﹶ ﻓِﻲ ﺍﻟﺴﺒﺖِ ﺇِﺫﹾ ﺗﺄﹾﺗِﻴﻬِﻢ ﺣِﻴﺘﺎﻧﻬﻢ ﻳﻮﻡ ﺳﺒﺘِﻬِﻢ ﺷﺮﻋﺎﹰ ﻭﻳﻮﻡ ﻻﹶ ﻳﺴﺒِﺘﻮﻥﹶ ﻻﹶ ﺗﺄﹾﺗِﻴﻬِﻢ ﻛﹶﺬﹶﻟِﻚ ﻧﺒﻠﹸﻮﻫﻢ ﺑِﻤﺎ ﻛﹶﺎﻧﻮﺍ ﻳﻔﹾﺴﻘﹸﻮﻥﹶ ( ﺍﻷﻋﺮﺍﻑ ﺍﻵﻳﺔ ][ 163
ﻓﻬﻨﺎ ﺍﺧﺘﺎﺭ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻧﻘﻄﺔ ﺍﻟﺘﻌﻴﲔ ﻟﻠﻘﺮﻳﺔ ﺍﻟﺒﺤﺮ ،ﰒ ﺍﺗﺒﻊ ﺑﺎﻗﻲ ﺍﻵﻳﺔ ﻋﻦ ﻧﺸﺎﻁ ﺍﻟﻘﺮﻳﺔ ﻭﻫﻮ ﺍﻻﺻﻄﻴﺎﺩ .ﻓﻜﺎﻥ ﻫﻨﺎﻙ ﺗﻨﺎﺳﻖ ﺑﲔ ﻧﺸﺎﻁ ﺍﻟﺸﻲﺀ ﺍﳌﺮﺍﺩ ﺗﻌﻴﻴﻨﻪ.
- 97 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
.٣ﻋﻤـــﻠﻴـــﺔ ﺍﻟـــﺒﻨـــﺎﺀ : ﻭﻫﻲ ﺗﺘﻜﻮﻥ ﻣﻦ ﺛﻼﺙ ﻋﻨﺎﺻﺮ ﻫﻲ ﻛﺎﻟﺘﺎﱄ :
.١ﲢﺪﻳﺪ ﻃﺒﻴﻌﺔ ﻭﻛﻴﻔﻴﺔ ﺍﻟﺒﻨﺎﺀ ﻭﳘﺎ ﻋﻤﻠﻴﺘﺎﻥ ﺿﺮﻭﺭﻳﺘﺎﻥ ﺇﺫ ﺃﻤﺎ ﲟﺜﺎﺑﺔ ﺍﻟﺘﺨﻄﻴﻂ ﰲ ﻋﺼﺮﻧﺎ ﺍﳊﺎﱄ ،ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﳌﻘﺼﺪ ﺑﻨﺎﺀ ﺳﺪ ،ﻛﺎﻧﺖ ﺍﻟﻜﻴﻔﻴﺔ ﺟﻌﻞ ﺭﺩﻡ ،ﻛﻤﺎ ﻧﻠﻤﺲ ﺫﻟﻚ ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ ) ........ﻓﹶﻬﻞﹾ ﻧﺠﻌﻞﹸ ﻟﹶﻚ ﺧﺮﺟﺎﹰ ﻋﻠﹶﻰ ﺃﹶﻥ ﺗﺠﻌﻞﹶ ﺑﻴﻨﻨﺎ ﻭﺑﻴﻨﻬﻢ
ﺳﺪﺍﹰ ( ,ﺍﻟﻜﻬﻒ ﺍﻵﻳﺔ] ) [٩٤ﻗﹶﺎﻝﹶ ﻣﺎ ﻣﻜﱠﻨﻲ ﻓِﻴﻪِ ﺭﺑﻲ ﺧﻴﺮ ﻓﹶﺄﹶﻋِﻴﻨﻮﻧِﻲ ﺑِﻘﹸﻮﺓٍ
ﺃﹶﺟﻌﻞﹾ ﺑﻴﻨﻜﹸﻢ ﻭﺑﻴﻨﻬﻢ ﺭﺩﻣﺎﹰ
اﻟﻜﮭﻒ اﻵﯾﺔ] . [ ٩٥
ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻐﺮﺽ ﺑﻨﺎﺀ ﺑﻴﺖ ﻛﺎﻧﺖ ﺍﻟﻜﻴﻔﻴﺔ ﻫﻲ ﺍﻟﻨﺤﺖ ،ﻭﻋﻤﻠﻴﺔ ﺍﻟﻨﺤﺖ ﻫﻲ ﺍﻟﺘﻔﻨﻦ ﰲ ﺍﻟﺒﻨﺎﺀ ﻣﻊ ﺍﺧﺬ ﲨﻴﻊ ﺍﳌﻜﻮﻧﺎﺕ ﻭﺍﻷﺟﺰﺍﺀ ﺑﺪﻗﺔ ﻣﺘﻨﺎﻫﻴﺔ . ﻭﻫﻲ ﻋﻤﻠﻴﺔ ﺗﻜﻮﻥ ﺻﻮﺭﺓ ﺍﻟﺸﻲﺀ ﺍﳌﺮﺍﺩ ﳓﺘﻪ ﺣﺎﺿﺮﺓ ﻣﻜﺘﻤﻠﺔ ﰲ ﺍﻟﺰﻣﻦ ﻃﺒﻴﻌﺔ ﻭﻛﻴﻔﻴﺔ .
- 98 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
.٢ﺍﺧـــﺘﻴﺎﺭ ﻣــــﻮﺍﺩ ﺍﻟﺒﻨﺎﺀ ﻭﻫﻲ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﺜﺎﻧﻴﺔ ﰲ ﺍﻟﺒﻨﺎﺀ ﺃﻻ ﻭﻫﻲ ﺍﺧﺘﻴﺎﺭ ﻣﻮﺍﺩ ﺍﻟﺒﻨﺎﺀ ﻭﻛﺬﺍ ﺍﻹﺗﻴﺎﻥ ﺎ ، ﻭﻃﺮﻳﻘﺔ ﺻﻨﺎﻋﺘﻬﺎ ،ﺣﻴﺚ ﳒﺪ ﺫﻟﻚ ﰲ ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ )ﺁﺗﻮﻧِﻲ ﺯﺑﺮ ﺍﻟﹾﺤﺪِﻳﺪِ ﺣﺘﻰ ﺇِﺫﹶﺍ ﺳﺎﻭﻯ ﺑﻴﻦ ﺍﻟﺼﺪﻓﹶﻴﻦِ ﻗﹶﺎﻝﹶ ﺍﻧﻔﹸﺨﻮﺍ ﺣﺘﻰ ﺇِﺫﹶﺍ ﺟﻌﻠﹶﻪ ﻧﺎﺭﺍﹰ ﻗﹶﺎﻝﹶ ﺁﺗﻮﻧِﻲ ﺃﹸﻓﹾﺮِﻍﹾ ﻋﻠﹶﻴﻪِ ﻗِﻄﹾﺮﺍﹰ( ﺍﻟﻜﻬﻒ ﺍﻵﻳﺔ] [٩٦ ﻭﻗﻮﻟﻪ ﻛﺬﻟﻚ ﰲ ﺳﻮﺭﺓ ﺍﻟﻘﺼﺺ )ﻭﻗﹶﺎﻝﹶ ﻓِﺮﻋﻮﻥﹸ ﻳﺎ ﺃﹶﻳﻬﺎ ﺍﻟﹾﻤﻠﹶﺄﹸ ﻣﺎ ﻋﻠِﻤﺖ ﻟﹶﻜﹸﻢ ﻣﻦ ﺇِﻟﹶﻪٍ ﻏﹶﻴﺮِﻱ ﻓﹶﺄﹶﻭﻗِﺪ ﻟِﻲ ﻳﺎ ﻫﺎﻣﺎﻥﹸ ﻋﻠﹶﻰ ﺍﻟﻄﱢﲔِ ﻓﹶﺎﺟﻌﻞ ﻟﱢﻲ ﺻﺮﺣﺎﹰ ﻟﱠﻌﻠﱢﻲ ﺃﹶﻃﱠﻠِﻊ ﺇِﻟﹶﻰ ﺇِﻟﹶﻪِ ﻣﻮﺳﻰ ﻭﺇِﻧﻲ ﹶﻟﺄﹶﻇﹸﻨﻪ ﻣِﻦ ﺍﻟﹾﻜﹶﺎﺫِﺑِﲔ(ﺍﻵﻳﺔ] [ ٣٨
ﻭﻛﺬﻟﻚ ﰲ ﺳﻮﺭﺓ ﺍﻟﻔﺠﺮ )ﻭﺛﹶﻤﻮﺩ ﺍﻟﱠﺬِﻳﻦ ﺟﺎﺑﻮﺍ ﺍﻟﺼﺨﺮ ﺑِﺎﻟﹾﻮﺍﺩِ ( ﺍﻟﻔﺠﺮ ﺍﻵﻳﺔ] [٩ .٣ﺗــــﻘــﻨـﻴﺔ ﺍﻟﺒــﻨــﺎﺀ : ﻣﺘﻨﺎﻭﻟﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺣﻴﺚ ﻧﻠﻤﺲ ﺫﻟﻚ ﰲ ﻇﻼﻝ ﺑﻌﺾ ﺍﻵﻳﺎﺕ ﻣﺎ ﻳﻠﻲ :
- 99 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﺃﻭﻝ ﺍﻟﺒﻨﺎﺀ ﻳﺘﻢ ﺑﺈﻧﺸﺎﺀ ﺍﻷﺳﺲ ،ﻓﻨﺠﺪ ﺍﻧﻪ ﻣﻦ ﻗﺎﻡ ﺎ ﻋﻠﻰ ﻟﺴﺎﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻨﱯ ﺇﺑﺮﺍﻫﻴﻢ ﻭﺍﺑﻨﻪ ﺇﲰﺎﻋﻴﻞ ﻋﻠﻴﻬﻤﺎ ﺻﻠﻮﺍﺕ ﺍﷲ ﻭﺳﻼﻣﻪ ﻭﺫﻟﻚ ﰲ ﻗﻮﻟﻪ )ﻭﺇِﺫﹾ ﻳﺮﻓﹶﻊ ﺇِﺑﺮﺍﻫِﻴﻢ ﺍﻟﹾﻘﹶﻮﺍﻋِﺪ ﻣِﻦ ﺍﻟﹾﺒﻴﺖِ ﻭﺇِﺳﻤﺎﻋِﻴﻞﹸ ﺭﺑﻨﺎ ﺗﻘﹶﺒﻞﹾ ﻣِﻨﺎ ﺇِﻧﻚ ﺃﹶﻧﺖ ﺍﻟﺴﻤِﻴﻊ ﺍﻟﹾﻌﻠِﻴﻢ ُ( ﺍﻟﺒﻘﺮﺓ ﺍﻵﻳﺔ ][127
ﻭﻫﺎﺗﻪ ﺍﻷﺳﺲ ﻫﻲ ﺃﻫﻢ ﺷﻲﺀ ﻳﺮﺗﻜﺰ ﻋﻠﻴﻪ ﺍﻟﺒﻨﺎﺀ ﻓﺈﺫﺍ ﺍﺎﺭﺕ ﺃﻭ ﺩﻛـﺖ ﺍـﺎﺭ ﺍﻟﺒﻨﺎﺀ ﻛﻠﻪ ﻟﻘﻮﻟﻪ ﻋﺰ ﻭﺟﻞ)ﻗﹶﺪ ﻣﻜﹶﺮ ﺍﻟﱠﺬِﻳﻦ ﻣِﻦ ﻗﹶﺒﻠِﻬِﻢ ﹶﻓﺄﹶﺗﻰ ﺍﻟﻠﹼـﻪ ﺑﻨﻴـﺎﻧﻬﻢ ﻣـﻦ ﺍﻟﹾﻘﹶﻮﺍﻋِﺪِ ﻓﹶﺨﺮ ﻋﻠﹶﻴﻬِﻢ ﺍﻟﺴﻘﹾﻒ ﻣِﻦ ﻓﹶﻮﻗِﻬِﻢ ﻭﺃﹶﺗﺎﻫﻢ ﺍﻟﹾﻌﺬﹶﺍﺏ ﻣِﻦ ﺣﻴﺚﹸ ﻻﹶ ﻳﺸﻌﺮﻭﻥﹶ( ﺍﻟﻨﺤﻞ ﺍﻵﻳﺔ] [٢٦
ﻭﺃﻣﺎ ﺍﻷﻋﻤﺪﺓ ﻭﻫﻲ ﺍﳊﺎﻣﻠﺔ ﻟﻠﺴﻘﻒ ﳒﺪﻫﺎ ﰲ ﻗﻮﻟـﻪ ):ﺍﻟﻠﹼـﻪ ﺍﻟﱠـﺬِﻱ ﺭﻓﹶـﻊ
ﺍﻟﺴﻤﺎﻭﺍﺕِ ﺑِﻐﻴﺮِ ﻋﻤﺪٍ ﺗﺮﻭﻧﻬﺎ ﺛﹸﻢ ﺍﺳﺘﻮﻯ ﻋﻠﹶﻰ ﺍﻟﹾﻌﺮﺵِ ﻭﺳﺨﺮ ﺍﻟﺸﻤﺲ ﻭﺍﻟﹾﻘﹶﻤﺮ ﻛﹸﻞﱞ ﻳﺠﺮِﻱ ﻷَﺟﻞٍ ﻣﺴﻤﻰ ﻳﺪﺑﺮ ﺍﻷَﻣﺮ ﻳﻔﹶﺼﻞﹸ ﺍﻵﻳﺎﺕِ ﻟﹶﻌﻠﱠﻜﹸـﻢ
ﺑِﻠِﻘﹶﺎﺀ ﺭﺑﻜﹸﻢ ﺗﻮﻗِﻨﻮﻥﹶ ( ﺍﻟﺮﻋﺪ ﺍﻵﻳﺔ] [٢ ﻓﺎﻟﺴﻤﺎﺀ ﺑﻨﺎﺀ ﻭﻣﻌﺠﺰﺓ ﺍﷲ ﰲ ﺫﻟﻚ ﺍﻧﻪ ﺭﻓﻌﻪ ﻣﻦ ﻏﲑ ﻋﻤﺪ.
- 100 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﻓﻬﻲ ﻗﺪﺭﺓ ﻻ ﺗﻀﺎﻫﻴﻬﺎ ﰲ ﺫﻟﻚ ﻗﺪﺭﺓ ،ﻓﻬﻲ ﺧﺎﺻﺔ ﺑﺎﷲ ﺟﻞ ﻭ ﻋﻼ ﻭ ﺃﻣﺎ ﺍﻹﻧﺴﺎﻥ ﻓﻼ ﺑﺪ ﰲ ﺇﻧﺸﺎﺀ ﺑﻨﺎﺋﻪ ﻣﻦ ﺍﻷﻋﻤﺪﺓ ﻓﻘﺪ ﺗﻜﻮﻥ ﺭﻛﺎﺋﺰ ﻭ ﺇﻣﺎ ﺟﺪﺭﺍﻥ ﺃﻭ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻷﺳﺒﺎﺏ .
ﺑﺎﻹﺿﺎﻓﺔ ﳌﺎ ﺗﻘﺪﻡ ﳒﺪ ﺃﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭ ﺗﻌﺎﱃ ﻳﺘﻨﺎﻭﻝ ﻋﻨﺎﺻﺮ ﺃﺧﺮﻯ ﰲ ﺑﻨﺎﺀ ﺍﻟﺒﻴﻮﺕ ﻛﺎﻟﺴﻘﻒ ﺣﻴﺚ ﻳﻌﻄﻲ ﻟﻪ ﺃﳘﻴﺔ ﺑﺎﻟﻐﺔ ﻛﻤﺎ ﻭﺭﺩ ﰲ ﺳﻮﺭﺓ ﺍﻟﺰﺧﺮﻑ )ﻭﻟﹶﻮﻟﹶﺎ ﺃﹶﻥ ﻳﻜﹸﻮﻥﹶ ﺍﻟﻨﺎﺱ ﺃﹸﻣﺔﹰ ﻭﺍﺣِﺪﺓﹰ ﻟﹶﺠﻌﻠﹾﻨﺎ ﻟِﻤﻦ ﻳﻜﹾﻔﹸﺮ ﺑِﺎﻟﺮﺣﻤﻦِ ﻟِﺒﻴﻮﺗِﻬِﻢ ﺳﻘﹸﻔﺎﹰ ﻣﻦ ﻓﹶﻀﺔٍ ﻭﻣﻌﺎﺭِﺝ ﻋﻠﹶﻴﻬﺎ ﻳﻈﹾﻬﺮﻭﻥﹶ( ﺍﻟﺰﺧﺮﻑ ﺍﻵﻳﺔ ][33 ﻭ ﻫﺎﺗﻪ ﺍﻷﳘﻴﺔ ﺍﻟﺒﺎﻟﻐﺔ ﰲ ﺟﻌﻞ ﺍﻟﺴﻘﻒ ﻣﻦ ﻓﻀﺔ ﻳﺪﻓﻌﻨﺎ ﺇﱃ ﺍﻟﺘﺴﺎﺅﻝ ﻫﻞ ﻫﺬﺍ ﻧﻮﻉ ﻣﻦ ﺍﻷﺔ ﻭ ﺍﻟﺰﺧﺮﻓﺔ ،ﺃﻡ ﺃﻥ ﻟﻠﺴﻘﻒ ﻣﻦ ﻓﻀﺔ ﺣﻜﻢ ﻭﻏﺎﻳﺎﺕ ﺃﺧﺮﻯ ؟؟؟ ﻭﻛﻢ ﻛﺎﻥ ﺑﻮﺩﻧﺎ ﺇﺟﺮﺍﺀ ﲡﺎﺭﺏ ﺣﻮﻝ ﻫﺎﺗﻪ ﺍﳌﺎﺩﺓ ﰲ ﺗﺸﻜﻴﻞ ﺍﻟﺴﻘﻮﻑ ﻓﻘﺪ ﺗﻜﻮﻥ ﻫﻨﺎﻙ ﻓﻮﺍﺋﺪ ﲨﺔ ﻭﻟﻜﻦ ﻣﺎ ﺑﺎﻟﻴﺪ ﺣﻴﻠﺔ ... ﻭﺇﺎ ﻭﺍﷲ ﻟﺘﺘﺠﻠﻰ ﺍﻟﻐﺮﺍﺑﺔ ﻓﻌﻼ ﰲ ﲣﺼﻴﺺ ﺍﻟﺴﻘﻒ ﺩﻭﻥ ﻏﲑﻩ ﻣﻦ ﺃﺟﺰﺍﺀ ﺍﻟﺒﻨﺎﺀ ﻭﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻔﻀﺔ ﺩﻭﻥ ﻏﲑﻫﺎ ﻣﻦ ﺍﳌﻌﺎﺩﻥ ﺍﻷﺧﺮﻯ ؟؟؟ ﰒ ﻳﺬﻛﺮ ﺍﳌﻌﺎﺭﺝ ﺍﻟﱵ ﻋﻠﻴﻬﺎ ﻳﻈﻬﺮﻭﻥ ﻭ ﻫﻲ ﰲ ﺍﻋﺘﻘﺎﺩﻱ ﲟﺜﺎﺑﺔ ﺍﻟﺴﻼﱂ ﺍﻟﱵ ﻳﺼﻌﺪﻭﻥ ﻋﻠﻴﻬﺎ .
- 101 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﻭﻣﻦ ﺑﲔ ﺍﻟﻌﻨﺎﺻﺮ ﺍﻷﺧﺮﻯ ﺍﻟﻮﺍﺭﺩ ﺫﻛﺮﻫﺎ ،ﳒﺪ ﺍﻷﺑﻮﺍﺏ ﺍﻟﱵ ﺗﺴﻤﺢ ﺑﺎﻟﻮﻟﻮﺝ ﺃﻭ ﺍﳋﺮﻭﺝ ﻣﻦ ﻣﻜﺎﻥ ﺇﱃ ﺁﺧﺮ .
ﻭﻛﺬﻟﻚ ﻳﺘﻨﺎﻭﻝ ﺍﻟﺘﺰﻳﲔ ﺍﻟﺪﺍﺧﻠﻲ ﺃﻭ ﺑﺎﻷﺣﺮﻯ ﺍﻟﺘﺄﺛﻴﺚ ﺣﻴﺚ ﻳﻘﻮﻝ ﺳﺒﺤﺎﻧﻪ )ﻭﻟِﺒﻴﻮﺗِﻬِﻢ ﺃﹶﺑﻮﺍﺑﺎﹰ ﻭﺳﺮﺭﺍﹰ ﻋﻠﹶﻴﻬﺎ ﻳﺘﻜِﺆﻭﻥﹶ ( ﺍﻟﺰﺧﺮﻑ ﺍﻵﻳﺔ] [٣٤ ﻃﻠﺒﺎ ﻟﻠﺮﺍﺣﺔ ﻭﺯﺧﺮﻓﺎ ،ﺃﻱ ﺯﻳﻨﺔ ﻭﺃﺔ ،ﻭﻫﻮ ﺗﺼﻮﻳﺮ ﺩﻗﻴﻖ ﳉﻤﻴﻊ ﻋﻨﺎﺻﺮ ﺍﻟﺒﻨﺎﺀ ﻣﻦ ﺗﻘﻨﻴﺔ ﰲ ﺍﻟﺒﻨﺎﺀ ﺇﱃ ﺗﺰﻳﲔ ﺩﺍﺧﻠﻲ ﻭﺧﺎﺭﺟﻲ ﻟﻠﺒﻴﺖ ،ﻓﻬﻲ ﻋﻨﺎﺻﺮ ﳎﺘﻤﻌﺔ ﻣﺘﻜﺎﻣﻠﺔ.
ﻭﻟﻘﺪ ﺍﺳﺘﻄﺎﻉ ﰲ ﺍﻟﻘﺪﱘ ﺃﻥ ﻳﻮﻓﻖ ﻓﻴﻬﺎ ﺃﻫﻞ ﺳﺒﺄ ﺑﺸﻬﺎﺩﺓ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻭ ﻣﺎ ﺃﻋﻈﻤﻬﺎ ﻣﻦ ﺷﻬﺎﺩﺓ ﺣﻴﺚ ﻳﻘﻮﻝ ﺳﺒﺤﺎﻧﻪ )ﻟﹶﻘﹶﺪ ﻛﹶﺎﻥﹶ ﻟِﺴﺒﺈٍ ﻓِﻲ ﻣﺴـﻜﹶﻨِﻬِﻢ ﺁﻳـﺔﹲ ﺟﻨﺘﺎﻥِ ﻋﻦ ﻳﻤِﲔٍ ﻭﺷِﻤﺎﻝٍ ﻛﹸﻠﹸﻮﺍ ﻣِﻦ ﺭﺯﻕِ ﺭﺑﻜﹸﻢ ﻭﺍﺷﻜﹸﺮﻭﺍ ﻟﹶﻪ ﺑﻠﹾـﺪﺓﹲ ﻃﹶﻴﺒـﺔﹲ ﻭﺭﺏ ﻏﹶﻔﹸﻮﺭ (ﺳﺒﺄ ﺍﻵﻳﺔ [١٥
ﻭ ﻫﺬﻩ ﺇﺷﺎﺭﺓ ﻗﻮﻳﺔ ﻹﺩﻣﺎﺝ ﺍﳌﺴﺎﺣﺎﺕ ﺍﳋﻀﺮﺍﺀ ﰲ ﳏﻴﻂ ﺗﺰﻳﲔ ﺍﻟﺒﻴﻮﺕ ﻭﺗﻨﻈﻴﻤﻬﺎ . ﻭﻫﻨﺎ ﺃﻗﻒ ﻷﺷﲑ ﺃﻥ ﺍﻟﺘﻔﻮﻕ ﰲ ﳎﺎﻝ ﺍﻟﺒﻨﺎﺀ ﻭﺍﻹﳒﺎﺯ ﻫﻲ ﺩﻋﻮﺓ ﻛﺬﻟﻚ ﺇﱃ ﺩﻳﻦ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ . - 102 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﻓﻘﻮﻡ ﺳﺒﺄ ﺍﻟﺬﻳﻦ ﺷﻬﺪ ﺍﷲ ﳍﻢ ﺑﺎﻟﺘﻔﻮﻕ ﰲ ﳎﺎﻝ ﺍﻟﺒﻨﺎﺀ ﻫﺎ ﻫﻲ ﻣﻠﻜﺘﻬﻢ ﺗـﺪﺧﻞ ﺻﺮﺡ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﳌﻤﺮﺩ ﺑﺎﻟﻘﻮﺍﺭﻳﺮ ﻓﺘﻌﺘﻘﺪ ﺍﻧﻪ ﳉﺔ ﻓﺘﻜﺸﻒ ﻋـﻦ ﺳﺎﻗﻴﻬﺎ ،ﻓﻠﻤﺎ ﻋﺮﻓﺖ ﻃﺒﻴﻌﺔ ﺍﻟﺒﻨﺎﺀ ،ﻭﺃﺩﺭﻛﺖ ﻣﺴﺘﻮﻯ ﺍﻟﺘﻘﺪﻡ ﰲ ﳎﺎﻝ ﺍﻟﺒﻨـﺎﺀ ﻋﻨﺪ ﻧﱯ ﺍﷲ ﺳﻠﻴﻤﺎﻥ ،ﺍﻟﺬﻱ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﺮﻗﻰ ﺇﱃ ﻣﺴﺘﻮﺍﻩ ﺑﺸﺮﺍ ،ﺇﻻ ﺇﺫﺍ ﻛﺎﻧـﺖ ﻫﻨﺎﻙ ﻗﻮﺓ ﺃﺧﺮﻯ ﻏﲑ ﻋﺎﺩﻳﺔ ﺳﺎﻋﺪﺕ ﻋﻠﻰ ﺑﻠﻮﻍ ﻫﺬﺍ ﺍﻟﺘﻄﻮﺭ ،ﺃﻻ ﻭﻫـﻮ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺍﻟﺬﻱ ﺳﺨﺮ ﻟﻪ ) :ﻭﺍﻟﺸﻴﺎﻃِﲔ ﻛﹸﻞﱠ ﺑﻨﺎﺀ ﻭﻏﹶﻮﺍﺹٍ ( ﺹ ﺍﻵﻳﺔ ]. [ 37
ﻓﻘﺎﻟﺖ ﺭﰊ ﺇﱐ ﻇﻠﻤﺖ ﻧﻔﺴﻲ ﻭﺃﺳﻠﻤﺖ ﻣﻊ ﺳﻠﻴﻤﺎﻥ ﻟﺮﺏ ﺍﻟﻌﺎﳌﲔ ،ﻭﻳﺎ ﻟﻪ ﻣﻦ ﺗﻮﺍﺿﻊ ﺳﺠﻞ ﰲ ﻛﺘﺎﺏ ﻋﻈﻴﻢ . ﻛﻤﺎ ﻛﺎﻥ ﺍﻟﺒﻴﺖ ﺍﳌﺰﺧﺮﻑ ﺁﻳﺔ ﻭﻣﻌﺠﺰﺓ ،ﺇﺫﺍ ﲢﻘﻖ ﻟﻠﺮﺳﻞ ﺁﻣﻦ ﺑﻪ ﺍﻟﻨﺎﺱ .
ﻛﻤﺎ ﻭﺭﺩ ﰲ ﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ )ﺃﹶﻭ ﻳﻜﹸﻮﻥﹶ ﻟﹶﻚ ﺑﻴﺖ ﻣﻦ ﺯﺧﺮﻑٍ ﺃﹶﻭ ﺗﺮﻗﹶﻰ ﻓِﻲ ﺍﻟﺴﻤﺎﺀ ﻭﻟﹶﻦ ﻧﺆﻣِﻦ ﻟِﺮﻗِﻴﻚ ﺣﺘﻰ ﺗﻨﺰﻝﹶ ﻋﻠﹶﻴﻨﺎ ﻛِﺘﺎﺑﺎﹰ ﻧﻘﹾﺮﺅﻩ ﻗﹸﻞﹾ ﺳﺒﺤﺎﻥﹶ
ﺭﺑﻲ ﻫﻞﹾ ﻛﹸﻨﺖ ﺇﹶﻻﱠ ﺑﺸﺮﺍﹰ ﺭﺳﻮﻻ( ﺍﻹﺳﺮﺍﺀ ﺍﻵﻳﺔ] [٩٣
- 103 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﻭﺣﱴ ﻧﺘﻤﻜﻦ ﻣﻦ ﲢﻘﻴﻖ ﺍﳌﺘﺎﻧﺔ ﻭﺍﻟﺼﻼﺑﺔ ﰲ ﻃﺒﻴﻌﺔ ﺍﻟﺒﻨﺎﺀ ﻭﺗﻘﻨﻴﺘﻪ ،ﻻ ﻳﻔﻮﺗﻨﺎ ﺃﻥ ﻧﺸﲑ ﺃﻥ ﺍﻟﺒﻨﻴﺎﻥ ﻣﻬﻤﺎ ﻛﺎﻥ ﻻﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﻣﺮﺻﻮﺻﺎ ﻳﺸﺪ ﺑﻌﻀﻪ ﺑﻌﻀﺎ ،ﻛﻤـﺎ ﻭﺻﻒ ﺑﻪ ﺍﷲ ﺍﳌﺴﻠﻤﲔ ﰲ ﺳﻮﺭﺓ ﺍﻟﺼﻒ ﺣﻴﺚ ﻗﺎﻝ )ﺇِﻥﱠ ﺍﻟﻠﱠـﻪ ﻳﺤِـﺐ ﺍﻟﱠـﺬِﻳﻦ ﻳﻘﹶﺎﺗِﻠﹸﻮﻥﹶ ﻓِﻲ ﺳﺒِﻴﻠِﻪِ ﺻﻔﹼﺎﹰ ﹶﻛﺄﹶﻧﻬﻢ ﺑﻨﻴﺎﻥﹲ ﻣﺮﺻﻮﺹ (ﺍﻟﺼﻒ ﺍﻵﻳﺔ][ 4
ﺇﺷﺎﺭﺓ ﺇﱃ ﺍﻟﺼﻼﺑﺔ ﻭﺍﻟﻘﻮﺓ ﻭﺍﳌﺘﺎﻧﺔ ﺍﻟﱵ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻴﻬﺎ ﺍﻟﺒﻨﺎﺀ .
.٤ﻣـــﻮﺍﺩ ﺍﻟـــﺒﻨﺎﺀ ﻳﻘﻮﻝ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﰲ ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ) :ﻭﺍﺫﹾﻛﹸﺮﻭﺍﹾ ﺇِﺫﹾ ﺟﻌﻠﹶﻜﹸﻢ ﺧﻠﹶﻔﹶﺎﺀ ﻣِﻦ ﺑﻌﺪِ ﻋﺎﺩٍ ﻭﺑﻮﺃﹶﻛﹸﻢ ﻓِﻲ ﺍﻷَﺭﺽِ ﺗﺘﺨِﺬﹸﻭﻥﹶ ﻣِﻦ ﺳﻬﻮﻟِﻬﺎ ﻗﹸﺼﻮﺭﺍﹰ ﻭﺗﻨﺤِﺘﻮﻥﹶ ﺍﻟﹾﺠِﺒﺎﻝﹶ ﺑﻴﻮﺗﺎﹰ ﻓﹶﺎﺫﹾﻛﹸﺮﻭﺍﹾ ﺁﻻﺀ ﺍﻟﻠﹼﻪِ ﻭﻻﹶ ﺗﻌﺜﹶﻮﺍ ﻓِﻲ ﺍﻷَﺭﺽِ ﻣﻔﹾﺴِﺪِﻳﻦ ( ﺍﻷﻋﺮﺍﻑ ﺍﻵﻳﺔ ][74 ﻭ ﰲ ﺳﻮﺭﺓ ﺍﳊﺠﺮ )ﻭﻛﹶﺎﻧﻮﺍﹾ ﻳﻨﺤِﺘﻮﻥﹶ ﻣِﻦ ﺍﻟﹾﺠِﺒﺎﻝِ ﺑﻴﻮﺗﺎﹰ ﺁﻣِﻨِﲔ(ﺍﻵﻳﺔ] [٨٢ ﻭ ﰲ ﺳﻮﺭﺓ ﺍﻟﺸﻌﺮﺍﺀ )ﻭﺗﻨﺤِﺘﻮﻥﹶ ﻣِﻦ ﺍﻟﹾﺠِﺒﺎﻝِ ﺑﻴﻮﺗﺎﹰ ﻓﹶﺎﺭِﻫِﲔ(ﺍﻵﻳﺔ][ 149
- 104 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﻓﻬﻮ ﺳﺒﺤﺎﻧﻪ ﻳﻌﺮﻓﻬﻢ ﺑﻨﺤﺖ ﺍﻟﺒﻴﻮﺕ ﻛﺘﻌﺒﲑ ﻋﻦ ﻗﻮﻢ ،ﻣﻌﺘﱪﺍ ﺑﺬﻟﻚ ﺃﻥ ﻋﻤﻠﻴﺔ ﺑﻨﺎﺀ ﺍﻟﺒﻴﻮﺕ ﻣﻴﺰﺓ ﺍﻷﻣﻢ ﺍﻟﻘﻮﻳﺔ . ﻛﻤﺎ ﺍﺳﺘﻌﻤﻠﺖ ﻛﻠﻤﺔ ﺍﻟﻨﺤﺖ ﻟﻠﺪﻻﻟﺔ ﻋﻠﻰ ﺃﻢ ﻳﺒﻨﻮﻥ ﺑﻄﺮﻳﻘﺔ ﻓﻨﻴﺔ ﺭﺍﺋﻌﺔ ﲝﻴﺚ ﺃﻥ ﻛﻞ ﺟﺰﺀ ﰲ ﻋﻤﻠﻴﺔ ﺍﻟﺒﻨﺎﺀ ﻳﺄﺧﺬ ﺣﻘﻪ ﰲ ﺍﻹﺗﻘﺎﻥ ﻭﺍﻟﺘﻜﻮﻳﻦ .
ﻛﻤﺎ ﺍﻋﺘﻘﺪ ﺍﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻗﺪ ﺧﺼﺺ ﻣﻌﲎ ﺍﻟﻨﺤﺖ ﰲ ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ﺑﻨﺤﺖ ﺍﳉﺒﻞ ﺑﻴﻮﺗﺎ ،ﻟﻜﻦ ﺍﳌﻌﲎ ﺟﺎﺀ ﻋﺎﻣﺎ ﰲ ﺳﻮﺭﺓ ﺍﳊﺠﺮ ،ﻭﺳﻮﺭﺓ ﺍﻟﺸﻌﺮﺍﺀ. ﲟﻌﲎ ﺃﻥ ﺍﻟﻘﻮﻡ ﻳﺘﺨﺬﻭﻥ ﺍﳉﺒﺎﻝ ﻣﺼﺪﺭﺍ ﳌﻮﺍﺩ ﺍﻟﺒﻨﺎﺀ ﰲ ﻛﻞ ﺍﻟﺒﻨﺎﻳﺎﺕ ﺳﻮﺍﺀ ﺍﻟﻘﺼﻮﺭ ﺃﻭ ﺍﻟﺒﻴﻮﺕ . ﻭﻫﻨﺎ ﺃﺳﺠﻞ ﺑﺈﻋﺠﺎﺏ ﺍﻧﻪ ﺭﻏﻢ ﺍﳊﻀﺎﺭﺓ ﺍﻟﱴ ﻭﺻﻞ ﺇﻟﻴﻬﺎ ﺍﻹﻧﺴﺎﻥ ﺣﱴ ﰲ ﻋﺼﺮﻧﺎ ﻫﺬﺍ ،ﺇﻻ ﺍﻧﻪ ﻣﺎﺯﺍﻝ ﻳﻌﺘﻤﺪ ﰲ ﺗﺸﻴﻴﺪ ﺃﺑﻨﻴﺘﻪ ﻋﻠﻰ ﺍﳉﺒﺎﻝ ﻛﻤﺼﺪﺭ ﺗﻘﺮﻳﺒﺎ ﳉﻞ ﻣﻮﺍﺩ ﺍﻟﺒﻨﺎﺀ . ﻓﺎﻻﲰﻨﺖ ﻭﺍﳊﺼﻰ ﻳﺴﺘﺨﺮﺝ ﻣﻦ ﺍﳉﺒﺎﻝ ،ﻭﻛﺬﺍ ﺍﳊﺪﻳﺪ ﻭﺍﳋﺸﺐ ﻣﻦ ﺍﻷﺷﺠﺎﺭ ﻭ ﺍﻟﺰﺟﺎﺝ ﻣﻦ ﺍﻟﺮﻣﺎﻝ ﻭ ﻏﲑﻫﺎ ﻣﻦ ﺍﳌﻮﺍﺩ ﺍﻟﱵ ﺗﺸﺘﻖ ﻭﲢﻮﺭ ﻭﺗﺴﺘﺨﺮﺝ ﲝﻴﺚ ﰲ ﺍﻷﺧﲑ ﳒﻤﻌﻬﺎ ﻭﻧﺮﻛﺒﻬﺎ ﺑﻄﺮﻳﻘﺔ ﻓﻨﻴﺔ ﻋﻠﻤﻴﺔ ﻭﺩﻗﻴﻘﺔ ﰲ ﺗﺸﻜﻴﻞ ﺍﻟﺒﻨﺎﻳﺎﺕ .
- 105 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﻓﺈﺫﺍ ﻣﺎ ﺃﺭﺩﻧﺎ ﺃﻥ ﻧﻨﻌﺖ ﻫﺎﺗﻪ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﱵ ﳒﺮﻳﻬﺎ ﻭﻋﻤﻠﻴﺔ ﺍﻟﺒﻨﺎﺀ ﺍﳊﺎﻟﻴﺔ ﻟﻘﻠﻨﺎ ﺑﺒﺴﺎﻃﺔ ﺃﻧﻨﺎ ﻧﻘﻮﻡ ﺑﻌﻤﻠﻴﺔ ﺍﻟﻨﺤﺖ ﻛﺎﻟﻮﺻﻒ ﺍﻟﺬﻱ ﺍﲣﺬﻩ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﰲ ﻧﻌﺖ ﻗﻮﻡ ﺻﺎﱀ . ﻭﻣﻦ ﺑﲔ ﺍﳌﻮﺍﺩ ﺍﻟﱵ ﻭﺭﺩ ﺫﻛﺮﻫﺎ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻫﻲ ﻛﺎﻟﺘﺎﱄ :
-.١ﺍﳊــﺠـــﺎﺭﺓ ﺇﻥ ﺃﻓﻀﻞ ﻣﻮﺍﺩ ﺍﻟﺒﻨﺎﺀ ﺻﻼﺑﺔ ﻭﻣﻘﺎﻭﻣﺔ ﻟﻠﺰﻣﻦ ﻧﻄﹼﻠﻊ ﻋﻠﻴﻬﺎ ﰲ ﻗﻮﻟﻪ ﻋﺰ ﻭﺟـﻞ ﰲ
ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ ):ﻭﻗﹶﺎﻟﹸﻮﺍﹾ ﺃﹶﺋِﺬﹶﺍ ﻛﹸﻨﺎ ﻋِﻈﹶﺎﻣﺎﹰ ﻭﺭﻓﹶﺎﺗﺎﹰ ﺃﹶﺇِﻧﺎ ﻟﹶﻤﺒﻌﻮﺛﹸـﻮﻥﹶ ﺧﻠﹾﻘـﺎﹰ
ﺟﺪِﻳﺪﺍﹰ ،ﻗﹸﻞ ﻛﹸﻮﻧﻮﺍﹾ ﺣِﺠﺎﺭﺓﹰ ﺃﹶﻭ ﺣﺪِﻳﺪﺍﹰ( ﺍﻹﺳﺮﺍﺀ ﺍﻵﻳﺘﲔ] [٥٠,٤٩
ﲟﻌﲎ ﺍﻧﻪ ﺣﱴ ﻟﻮ ﻛﻨﺘﻢ ﰲ ﻗﻮﺓ ﻭﺻﻼﺑﺔ ﺍﳊﺠﺎﺭﺓ ﻭﺍﳊﺪﻳﺪ ﻓﺈﻧﻜﻢ ﺳﻮﻑ ﺗﺒﻌﺜﻮﻥ ﻓﻨﺴﺘﻨﺘﺞ ﺃﻥ ﻫﺬﺍﻥ ﺍﻟﻌﻨﺼﺮﻳﻦ ﻣﻦ ﺍﳌﻮﺍﺩ ﳝﺜﻼﻥ ﻣﺎﺩﺗﲔ ﺑﻼ ﻣﻨﺎﺯﻉ ﰲ ﺍﻟﺘﺸﻴﻴﺪ ﻭﺍﻟﺒﻨﺎﺀ . ﻭ ﻟﻌﻞ ﺃﻫﻞ ﺍﳊﺠﺮ ﺗﻮﺻﻠﻮﺍ ﺇﱃ ﺫﻟﻚ ﻓﻘﺎﻣﻮﺍ ﺑﻨﺤﺖ ﺍﳉﺒﺎﻝ ﺑﻴﻮﺗﺎ ﻟﻠﺤﺼﻮﻝ ﻋﻠﻰ ﺍﻟﺪﳝﻮﻣﺔ ﺍﳌﺮﺟﻮﺓ ،ﺫﻟﻚ ﻷﻧﻪ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻘﺮﻃﱯ ﻓﺎﻥ ﺃﻋﻤﺎﺭﻫﻢ ﻛﺎﻧﺖ ﻃﻮﻳﻠﺔ ﻭﻛﺎﻧﺖ ﺍﻟﺒﻴﻮﺕ ﺗﺒﻠﻰ ﻗﺒﻞ ﻓﻨﺎﺋﻬﻢ .
- 106 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
- ٢ﺍﻟــﺤــﺪﻳــﺪ ﻭﺭﺩ ﺫﻛﺮﻩ ﰲ ﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ ﻭ ﺗﻌﺎﱃ )ﻟﹶﻘﹶﺪ ﺃﹶﺭﺳﻠﹾﻨﺎ ﺭﺳﻠﹶﻨﺎ ﺑِﺎﻟﹾﺒﻴﻨﺎﺕِ ﻭﺃﹶﻧﺰﻟﹾﻨـﺎ ﻣﻌﻬﻢ ﺍﻟﹾﻜِﺘﺎﺏ ﻭﺍﻟﹾﻤِﻴﺰﺍﻥﹶ ﻟِﻴﻘﹸﻮﻡ ﺍﻟﻨﺎﺱ ﺑِﺎﻟﹾﻘِﺴﻂِ ﻭﺃﹶﻧﺰﻟﹾﻨﺎ ﺍﻟﹾﺤﺪِﻳﺪ ﻓِﻴﻪِ ﺑﺄﹾﺱ ﺷـﺪِﻳﺪ ﻭﻣﻨﺎﻓِﻊ ﻟِﻠﻨﺎﺱِ ﻭﻟِﻴﻌﻠﹶﻢ ﺍﻟﻠﱠﻪ ﻣﻦ ﻳﻨﺼﺮﻩ ﻭﺭﺳﻠﹶﻪ ﺑِﺎﻟﹾﻐﻴﺐِ ﺇِﻥﱠ ﺍﻟﻠﱠﻪ ﻗﹶـﻮِﻱ ﻋﺰِﻳـﺰ( ﺍﳊﺪﻳﺪ ﺍﻵﻳﺔ ][25 ﻓﺎﷲ ﺍﺧﱪﻧﺎ ﺃﻥ ﻓﻴﻪ ﺑﺎﺱ ﺷﺪﻳﺪ ﻭﻣﻨﺎﻓﻊ ﻛﺜﲑﺓ ﻟﻠﻨﺎﺱ ،ﻛﻤﺎ ﺍﺧﱪﻧﺎ ﺃﻳﻀﺎ ﺍﻧﻪ ﻗﺪ ﺍﺳﺘﻌﻤﻞ ﰲ ﺍﻟﻌﺼﻮﺭ ﺍﻟﻐﺎﺑﺮﺓ ﻣﻦ ﻃﺮﻑ ﺫﻭ ﺍﻟﻘﺮﻧﲔ ﰲ ﻋﻤﻠﻴﺔ ﺍﻟﺒﻨﺎﺀ ،ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ:
)) ﻗﹶﺎﻟﹸﻮﺍ ﻳﺎ ﺫﹶﺍ ﺍﻟﹾﻘﹶﺮﻧﻴﻦِ ﺇِﻥﱠ ﻳﺄﹾﺟﻮﺝ ﻭﻣﺄﹾﺟﻮﺝ ﻣﻔﹾﺴِﺪﻭﻥﹶ ﻓِﻲ ﺍﻟﹾﺄﹶﺭﺽِ ﻓﹶﻬﻞﹾ
ﻧﺠﻌﻞﹸ ﻟﹶﻚ ﺧﺮﺟﺎﹰ ﻋﻠﹶﻰ ﺃﹶﻥ ﺗﺠﻌﻞﹶ ﺑﻴﻨﻨﺎ ﻭﺑﻴﻨﻬﻢ ﺳﺪﺍﹰ( )٩٤ﻗﹶﺎﻝﹶ ﻣﺎ ﻣﻜﱠﻨﻲ ﻓِﻴﻪِ ﺭﺑﻲ ﺧﻴﺮ ﻓﹶﺄﹶﻋِﻴﻨﻮﻧِﻲ ﺑِﻘﹸﻮﺓٍ ﺃﹶﺟﻌﻞﹾ ﺑﻴﻨﻜﹸﻢ ﻭﺑﻴﻨﻬﻢ ﺭﺩﻣﺎﹰ( )٩٥ﺁﺗﻮﻧِﻲ
ﺯﺑﺮ ﺍﻟﹾﺤﺪِﻳﺪِ ﺣﺘﻰ ﺇِﺫﹶﺍ ﺳﺎﻭﻯ ﺑﻴﻦ ﺍﻟﺼﺪﻓﹶﻴﻦِ ﻗﹶﺎﻝﹶ ﺍﻧﻔﹸﺨﻮﺍ ﺣﺘﻰ ﺇِﺫﹶﺍ ﺟﻌﻠﹶﻪ
ﻧﺎﺭﺍﹰ ﻗﹶﺎﻝﹶ ﺁﺗﻮﻧِﻲ ﺃﹸﻓﹾﺮِﻍﹾ ﻋﻠﹶﻴﻪِ ﻗِﻄﹾﺮﺍﹰ( )٩٦ﻓﹶﻤﺎ ﺍﺳﻄﹶﺎﻋﻮﺍ ﺃﹶﻥ ﻳﻈﹾﻬﺮﻭﻩ ﻭﻣﺎ ﺍﺳﺘﻄﹶﺎﻋﻮﺍ ﻟﹶﻪ ﻧﻘﹾﺒﺎﹰ( . ٩٧
ﻭﻣﻨﻪ ﻧﺪﺭﻙ ﺃﻥ ﺍﳊﺪﻳﺪ ﻗﺪ ﺍﺳﺘﻌﻤﻞ ﰲ ﺍﻟﺒﻨﺎﺀ ﻣﻨﺬ ﺍﻷﺯﻣﻨﺔ ﺍﻟﻐﺎﺑﺮﺓ ﻭ ﱂ ﻳﻜﻦ ﻧﺘﺎﺝ ﺍﻟﺜﻮﺭﺓ ﺍﻟﺼﻨﺎﻋﻴﺔ ﰲ ﺃﻭﺭﺑﺎ .
- 107 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﻏﲑ ﺃﻧﻨﺎ ﻧﺎﺳﻒ ﲟﺮﺍﺭﺓ ﺷﺪﻳﺪﺓ ﻣﻦ ﺃﻥ ﺍﳊﻀﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ ﻛﺎﻥ ﳍﺎ ﺃﻥ ﺗﺮﺗﻘﻲ ﰲ ﻋﻤﻠﻴﺔ ﺍﻟﺒﻨﺎﺀ ﻟﻮ ﺗﺪﺑﺮﻭﺍ ﺍﻟﻘﺮﺁﻥ ﺟﻴﺪﺍ . ﻓﻮﺍﷲ ﻟﻘﺪ ﺃﺭﺷﺪﻧﺎ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭ ﺗﻌﺎﱃ ،ﺑﻞ ﻭﺿﻊ ﺃﻳﺪﻳﻨﺎ ﻋﻠﻰ ﻣﺎﺩﺓ ﺍﳊﺪﻳﺪ ﰲ ﺍﻵﻳﺎﺕ ﺍﻟﺴﺎﻟﻔﺔ ﺍﻟﺬﻛﺮ ،ﻭﺃﻋﻄﺎﻧﺎ ﻃﺮﻳﻘﺔ ﺻﻨﺎﻋﺘﻪ ﱂ ﻳﺘﻮﺻﻞ ﺇﻟﻴﻬﺎ ﺍﻹﻧﺴﺎﻥ ﺇﻻ ﰲ ﺍﻟﻌﺼﻮﺭ ﺍﳊﺎﻟﻴﺔ . ﺣﻴﺚ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻳﺼﻒ ﻋﻠﻰ ﻟﺴﺎﻥ ﺫﻭ ﺍﻟﻘﺮﻧﲔ ﺍﻟﺼﻨﺎﻋﺔ ﲝﺴﺐ ﺍﳌﺮﺍﺣﻞ ﺍﻟﺘﺎﻟﻴﺔ :
ﺍ .ﺍﻹﺗﻴﺎﻥ ﺑﺰﺑﺮ ﺍﳊﺪﻳﺪ
ﻭﻫﻮ ﺍﻟﺒﺤﺚ ﻭﺍﻟﺘﻔﺘﻴﺶ ﻋﻦ ﻗﻄﻊ ﺍﳊﺪﻳﺪ .ﻭﻟﻮ ﻛﺎﻧﺖ ﺍﳌﺎﺩﺓ ﻣﺘﻮﻓﺮﺓ ﻟﻘﺎﻝ ﺃﻋﻄﻮﱐ ﺯﺑﺮ ﺍﳊﺪﻳﺪ ،ﻓﺎﳌﺎﺩ ﱂ ﺗﻜﻦ ﻣﺘﻮﻓﺮﺓ .
ﺏ.ﺍﳌﺴﺎﻭﺍﺓ ﺑﲔ ﺍﻟﺼﺪﻓﲔ
ﺃﻭ ﺍﳉﺒﻠﲔ ،ﻭﺗﻌﻜﺲ ﻫﻨﺎ ﺩﻗﺔ ﺍﻟﺒﻨﺎﺀ ﲝﺴﺐ ﺍﳌﻘﺎﻳﻴﺲ ،ﻭﱂ ﺗﻜﻦ ﻃﺮﻳﻘﺔ ﺍﻋﺘﺒﺎﻃﻴﺔ ﻋﻔﻮﻳﺔ ﺧﺎﻟﻴﺔ ﻣﻦ ﻛﻞ ﺗﻘﺪﻳﺮ ﻭﺗﻘﻨﻴﺔ .
ﺝ-.ﺍﻟﻨـــﻔــﺦ ﻭ ﺍﻋﺘﻘﺪ ﺃﻥ ﺍﻟﻨﻔﺦ ﻫﻨﺎ ﻟﻴﺲ ﻹﺷﻌﺎﻝ ﺍﻟﻨﺎﺭ ﻓﻘﻂ ،ﺃﻭ ﺍﻟﺰﻳﺎﺩﺓ ﰲ ﳍﻴﺒﻬﺎ ﻹﺫﺍﺑﺔ ﺍﳊﺪﻳﺪ ،ﻭﺇﳕﺎ ﻟﻸﻛﺴﺪﺓ ﻭﺍﻟﺘﺼﻔﻴﺔ ﺣﺴﺐ ﺍﻟﻄﺮﻕ ﺍﻟﻌﺼﺮﻳﺔ ﻟﻠﺘﻘﻠﻴﻞ ﻣﻦ ﻣﺎﺩﺓ
- 108 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﺍﻟﻜﺮﺑﻮﻥ ﻓﻴﺰﺩﺍﺩ ﺍﳊﺪﻳﺪ ﺻﻼﺑﺔ ﻭﻗﻮﺓ .ﻭ ﻫﺬﺍ ﻣﺎ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﻋﺰ ﻭﺟﻞ ﺣﻴﻨﻬﺎ ﻗﺎﻝ ﻓﻠﻢ ﻳﺴﺘﻄﻴﻌﻮﺍ ﻟﻪ ﻧﻘﺒﺎ .
ﺩ - .ﺇﻓــﺮﺍﻍ ﺍﻟـــﻘــﻄــﺮ ﻭﻫﻲ ﺇﺿﺎﻓﺔ ﻣﺎﺩﺓ ﺍﻟﻨﺤﺎﺱ ﻟﺘﻘﻮﻳﺔ ﻧﻮﻋﻴﺔ ﺍﳋﻠﻴﻂ .ﻭﻫﻲ ﻋﻤﻠﻴﺔ ﻛﻴﻤﻴﺎﺋﻴﺔ ﺗﺪﻝ ﻋﻠﻰ ﺩﺭﺍﻳﺔ ﻋﺎﻟﻴﺔ ﰲ ﳎﺎﻝ ﺍﻻﳒﺎﺯ ﻭ ﺻﻨﺎﻋﺔ ﺍﳌﻮﺍﺩ .
-.3ﺍﻟــﺒــﻠـﻮ ﺭ ﻓﺒﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺍﳊﺪﻳﺪ ﻭﺍﳊﺠﺎﺭﺓ ﺍﳌﺴﺘﻌﻤﻠﺔ ﰲ ﺍﻟﺒﻨﺎﺀ ﳒﺪ ﺃﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭ ﺗﻌﺎﱃ ﻳﺸﲑ ﰲ ﺳﻮﺭﺓ ﺍﻟﻨﻤﻞ ﺇﱃ ﻣﻮﺍﺩ ﺃﺧﺮﻯ ﺍﺳﺘﻌﻤﻠﺖ ﺧﺎﺻﺔ ﰲ ﺍﻟﺘﺰﻳﲔ ﻭﻫﺬﺍ ﻣﺎ ﻧﻠﻤﺴﻪ ﰲ ﻗﻮﻟﻪ :
)ﻗِﻴﻞﹶ ﻟﹶﻬﺎ ﺍﺩﺧﻠِﻲ ﺍﻟﺼﺮﺡ ﻓﹶﻠﹶﻤﺎ ﺭﺃﹶﺗﻪ ﺣﺴِﺒﺘﻪ ﻟﹸﺠﺔﹰ ﻭﻛﹶﺸﻔﹶﺖ ﻋﻦ ﺳﺎﻗﹶﻴﻬﺎ ﻗﹶﺎﻝﹶ ﺇِﻧﻪ ﺻﺮﺡ ﻣﻤﺮﺩ ﻣﻦ ﻗﹶﻮﺍﺭِﻳﺮ ﻗﹶﺎﻟﹶﺖ ﺭﺏ ﺇِﻧﻲ ﻇﹶﻠﹶﻤﺖ ﻧﻔﹾﺴِﻲ ﻭﺃﹶﺳﻠﹶﻤﺖ ﻣﻊ ﺳﻠﹶﻴﻤﺎﻥﹶ ﻟِﻠﱠﻪِ ﺭﺏ ﺍﻟﹾﻌﺎﻟﹶﻤِﲔ ( ﺍﻟﻨﻤﻞ ﺍﻵﻳﺔ] [ ٤٤
ﻓﺎﻟﺼﺮﺡ ﻛﻤﺎ ﻭﺭﺩ ﰲ ﺗﻔﺴﲑ ) ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ ( ﻗﺼﺮﺍ ﻣﻦ ﺍﻟﺒﻠﻮﺭ ﺃﻗﻴﻤﺖ ﺃﺭﺿﻴﺘﻪ ﻓﻮﻕ ﺍﳌﺎﺀ ،ﺃﻭ ﻛﻤﺎ ﻭﺭﺩ ﰲ ﺗﻔﺴﲑ ﺍﻟﻄﱪﻱ ﻛﻞ ﺑﻨﺎﺀ ﻣﺴﻄﺢ ﻓﻬﻮ ﺻﺮﺡ ﻛﺎﻟﻘﺼﺮ . - 109 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﻭﳍﺬﺍ ﻇﻬﺮ ﳌﻠﻜﺔ ﺳﺒﺄ ﻛﺄﻧﻪ ﳉﺔ ﻓﻜﺸﻔﺖ ﻋﻦ ﺳﺎﻗﻴﻬﺎ ﻭﺇﻧﺎ ﻧﻌﺘﻘﺪ ﺃﻥ ﲨﻊ ﻋﻨﺼﺮﻳﻦ ﻛﺎﻟﺒﻠﻮﺭ ﻭﺍﳌﺎﺀ ﻳﻨﻢ ﻋﻦ ﺗﻘﻨﻴﺔ ﻋﺎﻟﻴﺔ ﰲ ﻣﻴﺪﺍﻥ ﺍﻟﺒﻨﺎﺀ ،ﺷﻬﺪﺕ ﻟﻪ ﻣﻠﻜﺔ ﺍﻟﻌﻤﺎﺭﺓ )ﺑﻠﻘﻴﺲ ﻣﻠﻜﺔ ﺳﺒﺄ ( . ﻓﺎﻥ ﻛﺎﻥ ﺍﳌﺎﺀ ﻣﺘﺤﺮﻛﺎ ﻛﺎﻧﺖ ﺍﻟﺘﻘﻨﻴﺔ ﰲ ﺍﻟﺒﻨﺎﺀ ﺟﺪ ﻣﺘﻄﻮﺭﺓ ،ﲝﻴﺚ ﺃﻥ ﺍﻟﻘﺼﺮ ﻗﺪ ﺷﻴﺪ ﻋﻠﻰ ﺍﳌﺎﺀ . ﻓﻤﺎ ﻫﻲ ﻳﺎ ﺗﺮﻯ ﺍﻟﺘﻘﻨﻴﺔ ﺍﳌﺴﺘﻌﻤﻠﺔ ﰲ ﺫﻟﻚ ؟ ﻭﻣﺎ ﻫﻲ ﻳﺎ ﺗﺮﻯ ﺍﳌﻮﺍﺩ ﺍﻟﻌﺎﺯﻟﺔ ﻟﺘﻔﺎﺩﻱ ﺃﺿﺮﺍﺭ ﺍﳌﻴﺎﻩ ؟ .....ﺇﱃ ﺁﺧﺮﻩ . ﻭﺍﻥ ﻛﺎﻥ ﺍﳌﺎﺀ ﺭﺍﻛﺪﺍ ﻓﻤﺎ ﻫﻲ ﺍﻟﺘﻘﻨﻴﺔ ﺍﳌﺴﺘﺨﺪﻣﺔ ﳊﺒﺴﻪ ﻭ ﺍﶈﺎﻓﻈﺔ ﻋﻠﻰ ﻧﻘﺎﻭﺗﻪ ؟ ﺧﺼﻮﺻﺎ ﺇﺫﺍ ﻋﻠﻤﻨﺎ ﺃﻥ ﺍﳌﺎﺀ ﺍﻟﺮﺍﻛﺪ ﻳﻔﻘﺪ ﻧﻘﺎﻭﺗﻪ . ﰒ ﻣﺎ ﻫﻲ ﺍﻟﺘﻘﻨﻴﺔ ﻟﻠﺮﺑﻂ ﺑﲔ ﺍﳊﺠﺎﺭﺓ ﻭ ﺍﻟﺒﻠﻮﺭ ﲝﻴﺚ ﻻ ﻳﻨﻔﺬ ﺍﳌﺎﺀ ﺇﱃ ﺍﻋﻠﻰ ؟؟؟ ﺇﱃ ﺁﺧﺮﻩ ﻣﻦ ﺍﻷﺳﺌﻠﺔ ﺍﶈﲑﺓ ﰲ ﻫﺬﺍ ﺍﳌﻴﺪﺍﻥ .
-.٤ﺍﻟﻄــــﻴـﻦ : ﻓﻔﻲ ﺳﻮﺭﺓ ﺍﻟﻘﺼﺺ ،ﻭﺳﻮﺭﺓ ﻏﺎﻓﺮ ﳒﺪ ﺃﻥ ﺍﷲ ﻳﺸﲑ ﺇﱃ ﺃﻥ ﻫﻨﺎﻙ ﻣﺎﺩﺓ ﺃﺧﺮﻯ ﻗﺪ ﺍﺳﺘﻌﻤﻠﺖ ﰱ ﺍﻟﺒﻨﺎﺀ ،ﻭﻫﻲ ﺍﻟﻄﲔ ،ﺣﻴﺚ ﻳﻄﺒﺦ ﺃﻭ ﻳﺴﺨﻦ ﻟﻴﺼﺒﺢ ﺁﺟﺮ . - 110 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﻭﺫﻟﻚ ﰲ ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ )ﻭﻗﹶﺎﻝﹶ ﻓِﺮﻋﻮﻥﹸ ﻳﺎ ﺃﹶﻳﻬﺎ ﺍﻟﹾﻤ ﹶﻠﺄﹸ ﻣﺎ ﻋﻠِﻤﺖ ﻟﹶﻜﹸﻢ ﻣﻦ ﺇِﻟﹶﻪٍ ﻏﹶﻴﺮِﻱ ﹶﻓﺄﹶﻭﻗِﺪ ﻟِﻲ ﻳﺎ ﻫﺎﻣﺎﻥﹸ ﻋﻠﹶﻰ ﺍﻟﻄﱢﲔِ ﻓﹶﺎﺟﻌﻞ ﻟﱢﻲ ﺻﺮﺣﺎﹰ ﻟﱠﻌﻠﱢﻲ ﺃﹶﻃﱠﻠِﻊ ﺇِﻟﹶﻰ ﺇِﻟﹶﻪِ ﻣﻮﺳﻰ ﻭﺇِﻧﻲ ﹶﻟﺄﹶﻇﹸﻨﻪ ﻣِﻦ ﺍﻟﹾﻜﹶﺎﺫِﺑِﲔ (ﺍﻟﻘﺼﺺ ﺍﻵﻳﺔ] [ ٣٨
ﻭﺍﱐ ﺍﻋﺘﻘﺪ ﺃﻥ ﻓﺮﻋﻮﻥ ﻫﻨﺎ ﱂ ﻳﻘﺼﺪ ﻓﻌﻼ ﻭ ﱂ ﻳﻜﻦ ﺟﺎﺩﺍ ﰲ ﺑﻨﺎﺀ ﺍﻟﺼﺮﺡ ﻟﺒﻠﻮﻍ ﺍﻷﺳﺒﺎﺏ ،ﻭﻟﻜﻦ ﺃﺭﺍﺩ ﻣﻦ ﻗﻮﻟﻪ ﺃﻭﻗﺪ ﱄ ﻋﻠﻰ ﺍﻟﻄﲔ ﻓﺎﺟﻌﻞ ﱄ ﺻﺮﺣﺎ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﻋﻈﻤﺘﻪ ،ﻭﺍﺳﺘﻌﻤﺎﻟﻪ ﳌﻮﺍﺩ ﺍﻟﺒﻨﺎﺀ ﺍﳌﺨﺘﺮﻋﺔ ﻭﺍﻟﱴ ﻳﺮﻳﺪ ﺃﻥ ﻳﻘﻨﻊ ﺎ ﺍﳌﻸ ﺃﺎ ﺳﺘﻤﻜﻨﻪ ﻣﻦ ﺑﻠﻮﻍ ﺍﻷﺳﺒﺎﺏ .
-. ٥ﺍﳉﻠﻮﺩ ﻭﺍﳌﻮﺍﺩ ﺍﻟﻨﺴﻴﺠﻴﺔ ﻭﻟﻘﺪ ﻭﺭﺩ ﰲ ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ ﻧﻮﻉ ﺟﺪﻳﺪ ﻣﻦ ﺍﻟﺒﻨﺎﻳﺎﺕ ﺃﻭ ﺍﻟﺒﻴﻮﺕ ﺃﻻ ﻭﻫﻲ ﺍﳋﻔﻴﻔﺔ ﺍﻟﱵ ﳝﻜﻦ ﻧﻘﻠﻬﺎ ﻣﻦ ﻣﻜﺎﻥ ﺇﱃ ﺁﺧﺮ ﻋﻨﺪ ﺍﻟﺴﻔﺮ ﺃﻭ ﺍﻹﻗﺎﻣﺔ .
ﻭﺫﻟﻚ ﰲ ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ )ﻭﺍﻟﻠﹼﻪ ﺟﻌﻞﹶ ﻟﹶﻜﹸﻢ ﻣﻦ ﺑﻴﻮﺗِﻜﹸﻢ ﺳﻜﹶﻨﺎﹰ ﻭﺟﻌﻞﹶ ﻟﹶﻜﹸﻢ ﻣـﻦ ﺟﻠﹸﻮﺩِ ﺍﻷَﻧﻌﺎﻡِ ﺑﻴﻮﺗﺎﹰ ﺗﺴﺘﺨِﻔﱡﻮﻧﻬﺎ ﻳﻮﻡ ﻇﹶﻌﻨِﻜﹸﻢ ﻭﻳﻮﻡ ﺇِﻗﹶـﺎﻣﺘِﻜﹸﻢ ﻭﻣِـﻦ ﺃﹶﺻـﻮﺍﻓِﻬﺎ ﻭﺃﹶﻭﺑﺎﺭِﻫﺎ ﻭﺃﹶﺷﻌﺎﺭِﻫﺎ ﺃﹶﺛﹶﺎﺛﺎﹰ ﻭﻣﺘﺎﻋﺎﹰ ﺇِﻟﹶﻰ ﺣِﲔٍ ( ﺍﻟﻨﺤﻞ ﺍﻵﻳﺔ] [ ٨٠
- 111 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﻭﻫﺬﻩ ﺍﳌﺎﺩﺓ ﺍﳌﺴﺘﻌﻤﻠﺔ ﰲ ﺻﻨﺎﻋﺔ ﺍﻟﺒﻴﻮﺕ ،ﻭﻫﻲ ﺟﻠﻮﺩ ﺍﻷﻧﻌﺎﻡ ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﻣﺎﺩﺓ ﺍﻟﺼﻮﻑ ،ﻭﺍﻟﻮﺑﺮ ،ﻭﺍﻟﺸﻌﺮ ﺍﳌﺴﺘﺨﺪﻣﺔ ﰲ ﺻﻨﺎﻋﺔ ﺍﻷﺛﺎﺙ . ﻛﻤﺎ ﻭﺭﺩ ﰲ ﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﰲ ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ﺍﻵﻳﺔ ) : ١٤٢ﻭﻣِﻦ ﺍﻷَﻧﻌﺎﻡِ ﺣﻤﻮﻟﹶﺔﹰ ﻭﻓﹶﺮﺷﺎﹰ ﻛﹸﻠﹸﻮﺍﹾ ﻣِﻤﺎ ﺭﺯﻗﹶﻜﹸﻢ ﺍﻟﻠﹼﻪ ﻭﻻﹶ ﺗﺘﺒِﻌﻮﺍﹾ ﺧﻄﹸﻮﺍﺕِ ﺍﻟﺸﻴﻄﹶﺎﻥِ ﺇِﻧﻪ ﻟﹶﻜﹸﻢ ﻋﺪﻭ ﻣﺒِﲔ. (
ﻓﻤﻤﺎ ﺗﻘﺪﻡ ﻓﺈﻥ ﺻﻨﺎﻋﺔ ﺍﻟﺒﻴﻮﺕ ﻭﺍﻟﻘﺼﻮﺭ ﰲ ﺍﻟﻘﺪﱘ ﺍﺣﺘﺎﺟﺖ ﺣﺴﺐ ﺫﻛﺮ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺍﳌﻮﺍﺩ ﺍﻟﺘﺎﱄ ) ﺍﳊﺠﺎﺭﺓ،ﺍﳊﺪﻳﺪ،ﻭﺍﻟﻨﺤﺎﺱ ،ﺍﻟﻄﲔ
-ﺍﻵﺟﺮ ، -ﺍﳉﻠﻮﺩ( ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﻣﻮﺍﺩ ﺍﻟﺼﻮﻑ ،ﻭﺍﻟﻮﺑﺮ ،ﻭﺍﻷﺷﻌﺎﺭ
ﺍﳌﺴﺘﻌﻤﻠﺔ ﰲ ﺻﻨﺎﻋﺔ ﺍﻷﺛﺎﺙ .
- 112 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟﺚ
ﻓﺼﻞ ﺯﻭﺍﻝ ﺍﻟﻌﻤﺮﺍﻥ
- 113 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﻗﺎﻝ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ: ﻭﻣﺎ ﻛﹶﺎﻥﹶ ﺭﺑﻚ ﻣﻬﻠِﻚ ﺍﻟﹾﻘﹸﺮﻯ ﺣﺘﻰ ﻳﺒﻌﺚﹶ ﻓِﻲ ﺃﹸﻣﻬﺎ ﺭﺳﻮﻻﹰ ﻳﺘﻠﹸﻮﻋﻠﹶﻴﻬِﻢ ﺁﻳﺎﺗِﻨﺎ ﻭﻣﺎ ﻛﹸﻨﺎ ﻣﻬﻠِﻜِﻲ ﺍﻟﹾﻘﹸﺮﻯ ﺇِﻟﱠﺎ ﻭﺃﹶﻫﻠﹸﻬﺎ ﻇﹶﺎﻟِﻤﻮﻥﹶ ﺍﻟﻘﺼﺺ ﺍﻵﻳﺔ] [٥٩
-ﻭﻟِﻜﹸﻞﱢ ﺃﹸﻣﺔٍ ﺃﹶﺟﻞﹲ ﻓﹶﺈِﺫﹶﺍ ﺟـﺎﺀ ﺃﹶﺟﻠﹸﻬـﻢ ﻻﹶ ﻳﺴـﺘﺄﹾﺧِﺮﻭﻥﹶ ﺳـﺎﻋﺔﹰ ﻭﻻﹶ
ﻳﺴﺘﻘﹾﺪِﻣﻮﻥﹶ ( ﺍﻷﻋﺮﺍﻑ ﺍﻵﻳﺔ] [٣٤
- 114 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﺩ .ﺎﻳﺔ ﺍﻟﻌﻤﺮﺍﻥ ﻓﻜﻤﺎ ﻟﻠﻌﻤﺮﺍﻥ ﺍﻟﺒﺸﺮﻱ ﻋﻮﺍﻣﻞ ﻧﺸﺄﺗﻪ ﻭﺗﻄﻮﺭﻩ ،ﻓﺎﻥ ﻟﻪ ﻛﺬﻟﻚ ﺃﺳﺒﺎﺏ ﺯﻭﺍﻟﻪ ﻭﺃﻓﻮﻟﻪ .ﻭﻣﺎ ﺍﻵﺛﺎﺭ ﺍﻟﱵ ﻧﺸﺎﻫﺪﻫﺎ ﰲ ﺃﻣﺎﻛﻦ ﺷﱴ ﻣﻦ ﺍﻟﻌﺎﱂ ﻷﻣﻢ ﺳﺎﺑﻘﺔ ﺇﻻ ﺷﺎﻫﺪﺍ ﻋﻠﻰ ﺫﻟﻚ .
ﻳﻘﻮﻝ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﰲ ﺳﻮﺭﺓ ﻫﻮﺩ ) :ﺫﹶﻟِﻚ ﻣِﻦ ﺃﹶﻧﺒﺎﺀ ﺍﻟﹾﻘﹸﺮﻯ ﻧﻘﹸﺼﻪ ﻋﻠﹶ ﻴﻚ ﻣِﻨﻬﺎ ﻗﹶﺂﺋِﻢ ﻭﺣﺼِﻴﺪ (ﻫﻮﺩ ﺍﻵﻳﺔ] [١٠٠
ﻭﻗﻮﻟﻪ ﻛﺬﻟﻚ ﰲ ﺳﻮﺭﺓ ﺍﳊﺠﺮ )ﻭﻣﺎ ﺃﹶﻫﻠﹶﻜﹾﻨﺎ ﻣِﻦ ﻗﹶﺮﻳﺔٍ ﺇِﻻﱠ ﻭﻟﹶﻬﺎ ﻛِﺘﺎﺏ ﻣﻌﻠﹸﻮﻡ( ﺍﻵﻳﺔ] [ ٤
ﻭﻗﺎﻝ ﺃﻳﻀـﺎ )ﻭﺃﹶﻧﺬِﺭِ ﺍﻟﻨﺎﺱ ﻳﻮﻡ ﻳﺄﹾﺗِﻴﻬِﻢ ﺍﻟﹾﻌﺬﹶﺍﺏ ﻓﹶﻴﻘﹸﻮﻝﹸ ﺍﻟﱠﺬِﻳﻦ ﻇﹶﻠﹶﻤﻮﺍﹾ ﺭﺑﻨﺎ
ﺃﹶﺧﺮﻧﺎ ﺇِﻟﹶﻰ ﺃﹶﺟﻞٍ ﻗﹶﺮِﻳﺐٍ ﻧﺠِﺐ ﺩﻋﻮﺗﻚ ﻭﻧﺘﺒِﻊِ ﺍﻟﺮﺳﻞﹶ ﺃﹶﻭﻟﹶـﻢ ﺗﻜﹸﻮﻧـﻮﺍﹾ ﺃﹶﻗﹾﺴﻤﺘﻢ ﻣﻦ ﻗﹶﺒﻞﹸ ﻣﺎ ﻟﹶﻜﹸﻢ ﻣﻦ ﺯﻭﺍﻝٍ( ﺇﺑﺮﺍﻫﻴﻢ ﺍﻵﻳﺔ] [٤٤
ﻓﻬﻨﺎﻙ ﺍﻟﻘﺮﻯ ﺍﻟﱵ ﺗﺰﻭﻝ ﻭﻻ ﺗﻘﻮﻡ ﳍﺎ ﻗﺎﺋﻤﺔ ﺃﺑﺪﺍ ،ﻭﻣﻨﻬﺎ ﻣﺎ ﺗﺒﻘﻰ ﺃﺛﺎﺭﻫﺎ ﺷﺎﻫﺪﺓ ﻋﻠﻴﻬﺎ . - 115 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﺇﺫ ﻳﻘﻮﻝ ﻋﺰ ﻭﺟﻞ ﰲ ﺳﻮﺭﺓ ﺍﳊﺞ )ﻓﹶﻜﹶﺄﹶﻳﻦ ﻣﻦ ﻗﹶﺮﻳﺔٍ ﺃﹶﻫﻠﹶﻜﹾﻨﺎﻫﺎ ﻭﻫِﻲ ﻇﹶﺎﻟِﻤﺔﹲ ﻓﹶﻬِﻲ ﺧﺎﻭِﻳﺔﹲ ﻋﻠﹶﻰ ﻋﺮﻭﺷِﻬﺎ ﻭﺑِﺌﹾﺮٍ ﻣﻌﻄﱠﻠﹶﺔٍ ﻭﻗﹶﺼﺮٍ ﻣﺸِﻴﺪٍ ﺍﳊﺞ ﺍﻵﻳﺔ] [٤٥
ﻭﻫﻨﺎﻙ ﻣﻦ ﺍﻟﻘﺮﻯ ﺍﻟﱵ ﻳﺴﺘﺒﺪﻝ ﺍﷲ ﻓﻴﻬﺎ ﻗﻮﻣﺎ ﺑﻘﻮﻡ ﺁﺧﺮﻳﻦ ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺳﻮﺭﺓ
ﺍﻷﻧﺒﻴﺎﺀ )ﻭﻛﹶﻢ ﻗﹶﺼﻤﻨﺎ ﻣِﻦ ﻗﹶﺮﻳﺔٍ ﻛﹶﺎﻧﺖ ﻇﹶﺎﻟِﻤﺔﹰ ﻭﺃﹶﻧﺸﺄﹾﻧﺎ ﺑﻌﺪﻫﺎ ﻗﹶﻮﻣﺎﹰ
ﺁﺧﺮِﻳﻦ ﺍﻷﻧﺒﻴﺎﺀ ﺍﻵﻳﺔ] [١١ ﻭﻫﻨﺎﻙ ﻣﻦ ﺍﻟﻘﺮﻯ ﺍﻟﺰﺍﺋﻠﺔ ﱂ ﺗﺴﻜﻦ ﺇﻻ ﻗﻠﻴﻼ ﻣﻦ ﺍﻟﺰﻣﻦ ﻟﻘﻮﻟﻪ ﻋﺰ ﻭﺟﻞ ﰲ ﺳﻮﺭﺓ ﻓﹶﺘِﻠﹾﻚ ﻣﺴﺎﻛِﻨﻬﻢ ﻟﹶﻢ ﺗﺴﻜﹶﻦ ﻣﻦ ﺍﻟﻘﺼﺺ )ﻭﻛﹶﻢ ﺃﹶﻫﻠﹶﻜﹾﻨﺎ ﻣِﻦ ﻗﹶﺮﻳﺔٍ ﺑﻄِﺮﺕ ﻣﻌِﻴﺸﺘﻬﺎ [] ٥٨ﺍﻵﻳﺔ ﺍﻟﻘﺼﺺ ﻧﺤﻦ ﺍﻟﹾﻮﺍﺭِﺛِﲔ (ﺑﻌﺪِﻫِﻢ ﺇِﻟﱠﺎ ﻗﹶﻠِﻴﻼﹰ ﻭﻛﹸﻨﺎ
ﺃﺳﺒﺎﺏ ﺯﻭﺍﻝ ﺍﻟﻌﻤﺮﺍﻥ ﺍﻟﺒﺸﺮﻱ -.١ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﻫﺪﺍ ﺍﻟﺒﺎﺏ ﻫﻲ ﻛﺎﻟﺘﺎﱄ :
-ﻭﻛﹶﺬﹶﻟِﻚ ﺟﻌﻠﹾﻨﺎ ﻓِﻲ ﻛﹸﻞﱢ ﻗﹶﺮﻳﺔٍ ﺃﹶﻛﹶﺎﺑِﺮ ﻣﺠﺮِﻣِﻴﻬﺎ ﻟِﻴﻤﻜﹸﺮﻭﺍﹾ ﻓِﻴﻬﺎ ﻭﻣـﺎ
ﻳﻤﻜﹸﺮﻭﻥﹶ ﺇِﻻﱠ ﺑِﺄﹶﻧﻔﹸﺴِﻬِﻢ ﻭﻣﺎ ﻳﺸﻌﺮﻭﻥﹶ ( ﺍﻷﻧﻌﺎﻡ ﺍﻵﻳﺔ] [١٢٣
- 116 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﻭﻟﹶﻮ ﺃﹶﻥﱠ ﺃﹶﻫﻞﹶ ﺍﻟﹾﻘﹸﺮﻯ ﺁﻣﻨﻮﺍﹾ ﻭﺍﺗﻘﹶﻮﺍﹾ ﻟﹶﻔﹶﺘﺤﻨﺎ ﻋﻠﹶﻴﻬِﻢ ﺑﺮﻛﹶﺎﺕٍ ﻣﻦ ﺍﻟﺴﻤﺎﺀِ ﻭﺍﻷَﺭﺽِﻭﻟﹶـﻜِﻦ ﻛﹶﺬﱠﺑﻮﺍﹾ ﹶﻓﺄﹶﺧﺬﹾﻧﺎﻫﻢ ﺑِﻤﺎ ﻛﹶﺎﻧﻮﺍﹾ ﻳﻜﹾﺴِﺒﻮﻥﹶ ( ﺍﻷﻋﺮﺍﻑ ﺍﻵﻳﺔ][ 96
ﺗِﻠﹾﻚ ﺍﻟﹾﻘﹸﺮﻯ ﻧﻘﹸﺺ ﻋﻠﹶﻴﻚ ﻣِﻦ ﺃﹶﻧﺒﺂﺋِﻬﺎ ﻭﻟﹶﻘﹶﺪ ﺟﺎﺀﺗﻬﻢ ﺭﺳﻠﹸﻬﻢ ﺑِﺎﻟﹾﺒﻴﻨﺎﺕِ ﻓﹶﻤﺎﻛﹶﺎﻧﻮﺍﹾ ﻟِﻴﺆﻣِﻨﻮﺍﹾ ﺑِﻤﺎ ﻛﹶﺬﱠﺑﻮﺍﹾ ﻣِﻦ ﻗﹶﺒﻞﹸ ﻛﹶﺬﹶﻟِﻚ ﻳﻄﹾﺒﻊ ﺍﻟﻠﹼﻪ ﻋﻠﹶﻰ ﻗﹸﻠﹸﻮﺏِ ﺍﻟﹾﻜﹶﺎﻓِﺮِﻳﻦ ﺍﻷﻋﺮﺍﻑ ﺍﻵﻳﺔ ][101
-ﻭﻣﺎ ﻛﹶﺎﻥﹶ ﺭﺑﻚ ﻟِﻴﻬﻠِﻚ ﺍﻟﹾﻘﹸﺮﻯ ﺑِﻈﹸﻠﹾﻢٍ ﻭﺃﹶﻫﻠﹸﻬﺎ ﻣﺼﻠِﺤﻮﻥﹶ ( ﻫﻮﺩ ﺍﻵﻳﺔ] [ ١١٧
ﻭﻛﹶﺬﹶﻟِﻚ ﺃﹶﺧﺬﹸ ﺭﺑﻚ ﺇِﺫﹶﺍ ﺃﹶﺧﺬﹶ ﺍﻟﹾﻘﹸﺮﻯ ﻭﻫِﻲ ﻇﹶﺎﻟِﻤﺔﹲ ﺇِﻥﱠ ﺃﹶﺧﺬﹶﻩ ﺃﹶﻟِﻴﻢ ﺷﺪِﻳﺪ (ﻫﻮﺩﺍﻵﻳﺔ] [ ١٠٢
-ﻭﺿﺮﺏ ﺍﻟﻠﹼﻪ ﻣﺜﹶﻼﹰ ﻗﹶﺮﻳﺔﹰ ﻛﹶﺎﻧﺖ ﺁﻣِﻨﺔﹰ ﻣﻄﹾﻤﺌِﻨﺔﹰ ﻳﺄﹾﺗِﻴﻬﺎ ﺭِﺯﻗﹸﻬﺎ ﺭﻏﹶﺪﺍﹰ ﻣـﻦ
ﻛﹸﻞﱢ ﻣﻜﹶﺎﻥٍ ﻓﹶﻜﹶﻔﹶﺮﺕ ﺑِﺄﹶﻧﻌﻢِ ﺍﻟﻠﹼﻪِ ﻓﹶﺄﹶﺫﹶﺍﻗﹶﻬﺎ ﺍﻟﻠﹼﻪ ﻟِﺒﺎﺱ ﺍﻟﹾﺠﻮﻉِ ﻭﺍﻟﹾﺨﻮﻑِ ﺑِﻤﺎ ﻛﹶﺎﻧﻮﺍﹾ ﻳﺼﻨﻌﻮﻥﹶ( ﺍﻟﻨﺤﻞ ﺍﻵﻳﺔ][ 112
- 117 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﻭﺇِﺫﹶﺍ ﺃﹶﺭﺩﻧﺎ ﺃﹶﻥ ﻧﻬﻠِﻚ ﻗﹶﺮﻳﺔﹰ ﺃﹶﻣﺮﻧﺎ ﻣﺘﺮﻓِﻴﻬﺎ ﻓﹶﻔﹶﺴﻘﹸﻮﺍﹾ ﻓِﻴﻬﺎ ﻓﹶﺤﻖ ﻋﻠﹶﻴﻬﺎ ﺍﻟﹾﻘﹶﻮﻝﹸﻓﹶﺪﻣﺮﻧﺎﻫﺎ ﺗﺪﻣِﲑﺍﹰ( ﺍﻹﺳﺮﺍﺀ ﺍﻵﻳﺔ][ 16
ﻭﺗِﻠﹾﻚ ﺍﻟﹾﻘﹸﺮﻯ ﺃﹶﻫﻠﹶﻜﹾﻨﺎﻫﻢ ﻟﹶﻤﺎ ﻇﹶﻠﹶﻤﻮﺍ ﻭﺟﻌﻠﹾﻨﺎ ﻟِﻤﻬﻠِﻜِﻬِـﻢ ﻣﻮﻋِـﺪﺍﹰﺍﻟﻜﻬﻒ ﺍﻵﻳﺔ] [٥٩
ﻣﺎ ﺁﻣﻨﺖ ﻗﹶﺒﻠﹶﻬﻢ ﻣﻦ ﻗﹶﺮﻳﺔٍ ﺃﹶﻫﻠﹶﻜﹾﻨﺎﻫﺎ ﺃﹶﻓﹶﻬﻢ ﻳﺆﻣِﻨـﻮﻥﹶ ( ﺍﻷﻧﺒﻴـﺎﺀﺍﻵﻳﺔ ][ 6 ﻭﻛﹶﻢ ﻗﹶﺼﻤﻨﺎ ﻣِﻦ ﻗﹶﺮﻳﺔٍ ﻛﹶﺎﻧﺖ ﻇﹶﺎﻟِﻤﺔﹰ ﻭﺃﹶﻧﺸﺄﹾﻧﺎ ﺑﻌﺪﻫﺎ ﻗﹶﻮﻣﺎﹰ ﺁﺧﺮِﻳﻦﺍﻷﻧﺒﻴﺎﺀ ﺍﻵﻳﺔ] [١١ -ﻓﹶﻜﹶﺄﹶﻳﻦ ﻣﻦ ﻗﹶﺮﻳﺔٍ ﺃﹶﻫﻠﹶﻜﹾﻨﺎﻫﺎ ﻭﻫِﻲ ﻇﹶﺎﻟِﻤﺔﹲ ﻓﹶﻬِﻲ ﺧﺎﻭِﻳﺔﹲ ﻋﻠﹶﻰ ﻋﺮﻭﺷِﻬﺎ
ﻭﺑِﺌﹾﺮٍ ﻣﻌﻄﱠﻠﹶﺔٍ ﻭﻗﹶﺼﺮٍ ﻣﺸِﻴﺪ ٍ( ﺍﳊﺞ ﺍﻵﻳﺔ] [٤٥
- 118 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﻭﻛﹶﺄﹶﻳﻦ ﻣﻦ ﻗﹶﺮﻳﺔٍ ﺃﹶﻣﻠﹶﻴﺖ ﻟﹶﻬﺎ ﻭﻫِﻲ ﻇﹶﺎﻟِﻤﺔﹲ ﺛﹸﻢ ﺃﹶﺧﺬﹾﺗﻬﺎ ﻭﺇِﻟﹶﻲ ﺍﻟﹾﻤﺼِﲑﺍﳊﺞ ﺍﻵﻳﺔ ][٤٨
-ﻭﻣﺎ ﺃﹶﻫﻠﹶﻜﹾﻨﺎ ﻣِﻦ ﻗﹶﺮﻳﺔٍ ﺇِﻟﱠﺎ ﻟﹶﻬﺎ ﻣﻨﺬِﺭﻭﻥﹶ ﺍﻟﺸﻌﺮﺍﺀ ﺍﻵﻳﺔ] [٢٠٨
ﻭﻛﹶﻢ ﺃﹶﻫﻠﹶﻜﹾﻨﺎ ﻣِﻦ ﻗﹶﺮﻳﺔٍ ﺑﻄِﺮﺕ ﻣﻌِﻴﺸﺘﻬﺎ ﻓﹶﺘِﻠﹾﻚ ﻣﺴﺎﻛِﻨﻬﻢ ﻟﹶﻢ ﺗﺴﻜﹶﻦ ﻣﻦ ﺑﻌﺪِﻫِﻢﺇِﻟﱠﺎ ﻗﹶﻠِﻴﻼﹰ ﻭﻛﹸﻨﺎ ﻧﺤﻦ ﺍﻟﹾﻮﺍﺭِﺛِﲔ (ﺍﻟﻘﺼﺺ ﺍﻵﻳﺔ ][ ٥٨
-ﻭﻣﺎ ﻛﹶﺎﻥﹶ ﺭﺑﻚ ﻣﻬﻠِﻚ ﺍﻟﹾﻘﹸﺮﻯ ﺣﺘﻰ ﻳﺒﻌﺚﹶ ﻓِﻲ ﺃﹸﻣﻬﺎ ﺭﺳـﻮﻻﹰ ﻳﺘﻠﹸـﻮ
ﻋﻠﹶﻴﻬِﻢ ﺁﻳﺎﺗِﻨﺎ ﻭﻣﺎ ﻛﹸﻨﺎ ﻣﻬﻠِﻜِﻲ ﺍﻟﹾﻘﹸﺮﻯ ﺇِﻟﱠﺎ ﻭﺃﹶﻫﻠﹸﻬﺎ ﻇﹶﺎﻟِﻤﻮﻥﹶ ﺍﻟﻘﺼـﺺ ﺍﻵﻳﺔ] [٥٩ ﻭﻟﹶﻤﺎ ﺟﺎﺀﺕ ﺭﺳﻠﹸﻨﺎ ﺇِﺑﺮﺍﻫِﻴﻢ ﺑِﺎﻟﹾﺒﺸﺮﻯ ﻗﹶﺎﻟﹸﻮﺍ ﺇِﻧﺎ ﻣﻬﻠِﻜﹸﻮ ﺃﹶﻫﻞِ ﻫﺬِﻩِ ﺍﻟﹾﻘﹶﺮﻳﺔِ ﺇِﻥﱠﺃﹶﻫﻠﹶﻬﺎ ﻛﹶﺎﻧﻮﺍ ﻇﹶﺎﻟِﻤِﲔ ( ﺍﻟﻌﻨﻜﺒﻮﺕ ﺍﻵﻳﺔ ][ 31
- 119 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﺇِﻧﺎ ﻣﱰِﻟﹸﻮﻥﹶ ﻋﻠﹶﻰ ﺃﹶﻫﻞِ ﻫﺬِﻩِ ﺍﻟﹾﻘﹶﺮﻳﺔِ ﺭِﺟﺰﺍﹰ ﻣﻦ ﺍﻟﺴﻤﺎﺀِ ﺑِﻤﺎ ﻛﹶﺎﻧﻮﺍ ﻳﻔﹾﺴﻘﹸﻮﻥﹶ (ﺍﻟﻌﻨﻜﺒﻮﺕ ﺍﻵﻳﺔ ][ 34
ﻭ ﹶﻛﺄﹶﻳﻦ ﻣﻦ ﻗﹶﺮﻳﺔٍ ﻫِﻲ ﺃﹶﺷﺪ ﻗﹸﻮﺓﹰ ﻣﻦ ﻗﹶﺮﻳﺘِﻚ ﺍﻟﱠﺘِﻲ ﺃﹶﺧﺮﺟﺘﻚ ﺃﹶﻫﻠﹶﻜﹾﻨﺎﻫﻢ ﻓﹶﻠﹶﺎ ﻧﺎﺻِﺮﻟﹶﻬﻢ ( ﳏﻤﺪ ﺍﻵﻳﺔﹾ ][ 13
ﻭﻛﹶﺄﹶﻳﻦ ﻣﻦ ﻗﹶﺮﻳﺔٍ ﻋﺘﺖ ﻋﻦ ﺃﹶﻣﺮِ ﺭﺑﻬﺎ ﻭﺭﺳﻠِﻪِ ﻓﹶﺤﺎﺳﺒﻨﺎﻫﺎ ﺣِﺴﺎﺑﺎﹰﺷﺪِﻳﺪﺍﹰ ﻭﻋﺬﱠﺑﻨﺎﻫﺎ ﻋﺬﹶﺍﺑﺎﹰ ﻧﻜﹾﺮﺍﹰ ﺍﻟﻄﻼﻕ ﺍﻵﻳﺔ] [٨
- 2.ﺍﻷﺳــﺒـﺎﺏ: ﻣﻦ ﺧﻼﻝ ﺍﻵﻳﺎﺕ ﺍﻟﺴﺎﻟﻔﺔ ﺍﻟﺬﻛﺮ ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﳓﺼﺮ ﺃﺳﺒﺎﺏ ﺯﻭﺍﻝ ﺍﻟﻌﻤﺮﺍﻥ ﺍﻟﺒﺸﺮﻱ ﰲ ﺍﺧﺘﻼﻝ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺜﻼﺛﺔ ﺍﻟﺘﺎﻟﻴﺔ :
ﺍ -ﺍﺧﺘﻼﻝ ﻋﻼﻗﺔ ﺍﻟﻔﺮﺩ ﺑﻨﻔﺴﻪ
- 120 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﺣﻴﺚ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﺃﻭ ﺍﻟﻌﺎﻣﺔ ﻣﻦ ﺍﻟﻨﺎﺱ ﻋﻤﺪﺕ ﺇﱃ ﺍﳋﺮﻭﺝ ﻋﻦ ﺍﻟﻔﻄﺮﺓ ﺍﻟﺴﻠﻴﻤﺔ ﺍﻟﱵ ﻓﻄﺮ ﺍﷲ ﺍﻟﻨﺎﺱ ﻋﻠﻴﻬﺎ ،ﻓﻜﺎﻧﺖ ﺍﻟﻨﺘﻴﺠﺔ ﺍﻟﻄﺒﻴﻌﻴﺔ ﻫﻲ ﺍﻟﺰﻭﺍﻝ ﻭﺍﻻﻧﺪﺛﺎﺭ . ﻭﻛﺘﺄﻛﻴﺪ ﻋﻠﻰ ﻗﻮﻟﻨﺎ ،ﻧﺴﻮﻕ ﺍﳌﺜﺎﻝ ﺍﳌﺬﻛﻮﺭ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺍﻟﺘﻌﻠﻖ ﺑﻘﻮﻡ ﻟﻮﻁ ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﺍﺳﺘﺒﺪﻟﻮﺍ ﻓﻄﺮﺓ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻓﺄﺻﺒﺤﻮﺍ ﻳﺄﺗﻮﻥ ﺍﻟﺮﺟﺎﻝ ﺷﻬﻮﺓ ﻣﻦ ﺩﻭﻥ ﺍﻟﻨﺴﺎﺀ . ﻭ ﻫﺬﺍ ﺍﻟﻔﻌﻞ ﻳﻌﺘﱪ ﻇﻠﻤﺎ ﻭﺣﻴﻔﺎ ﻋﻦ ﻓﻄﺮﺓ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ . ﻓﻤﺎ ﻛﺎﻥ ﻣﻦ ﳎﺘﻤﻌﻬﻢ ﺃﻥ ﺯﺍﻝ ﻣﻦ ﻋﻠﻰ ﻭﺟﻪ ﺍﻷﺭﺽ ﲤﺎﻣﺎ .ﻭﻛﺎﻥ ﺫﻟﻚ ﺳﺒﺒﺎ ﻛﺎﻓﻴﺎ ﻟﺰﻭﺍﻝ ﻋﻤﺮﺍﻢ ﻭﺣﻀﺎﺭﻢ .
ﺏ -ﺍﺧﺘﻼﻝ ﻋﻼﻗﺔ ﺍﻟﻨﺎﺱ ﺑﺒﻌﻀﻬﻢ ﺍﻟﺒﻌﺾ ﻓﺎﺻﻞ ﺍﻟﻌﻼﻗﺔ ﻻ ﺑﺪ ﺃﻥ ﺗﺒﲎ ﻋﻠﻰ ﻏﺎﻳﺔ ﺍﻟﺘﻌﺎﺭﻑ ،ﻭﺍﻟﺘﻌﺎﺭﻑ ﻫﻮ ﺳﻠﻮﻙ ﺳﻮﻱ ﻛﺎﻣﻞ ﻳﺸﻤﻞ ﲨﻴﻊ ﺍﻟﺘﻌﺎﻣﻼﺕ ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﺍﻗﺘﺼﺎﺩﻳﺔ ﺃﻭ ﺍﺟﺘﻤﺎﻋﻴﺔ ﺃﻭ ﺛﻘﺎﻓﻴﺔ . ﻓﺈﺫﺍ ﺍﺧﺘﻞ ﻫﺬﺍ ﺍﻟﺘﻮﺍﺯﻥ ﺍﻧﺘﺸﺮ ﺍﻟﻔﺴﺎﺩ ،ﻭﲤﻜﻨﺖ ﺍﻵﻓﺎﺕ ﻣﻦ ﺍﺘﻤﻊ ،ﻭﺃﺻﺒﺢ ﺍﳌﺮﺀ ﻏﲑ ﺁﻣﻦ ﻋﻠﻰ ﻋﺮﺿﻪ ﻭﻣﺎﻟﻪ ﻭﻧﻔﺴﻪ.
- 121 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﻋﻨﺪﺋﺬ ﻳﺘﺒﺪﺩ ﺍﺣﺪ ﺃﺭﻛﺎﻥ ﺗﻄﻮﺭ ﺍﻟﻌﻤﺮﺍﻥ ﻭﻫﻮ ﺍﻷﻣﻦ ﻭﺍﻟﻄﻤﺄﻧﻴﻨﺔ ،ﻭﺑﺬﻟﻚ ﻳﺰﻭﻝ ﺍﺘﻤﻊ ﻻ ﳏﺎﻟﺔ . ﻭﻟﻨﺎ ﰲ ﺍﻟﻘﺮﺁﻥ ﻣﺜﺎﻝ ﺣﻲ ﻋﻦ ﻗﻮﻡ ﺷﻌﻴﺐ ﺇﺫ ﻛﺎﻧﻮﺍ ﻳﺒﺨﺴﻮﻥ ﺍﻟﻨﺎﺱ ﺣﻘﻮﻗﻬﻢ ﰲ ﺍﳌﻜﻴﺎﻝ ﺣﱴ ﲤﻜﻨﺖ ﻫﺎﺗﻪ ﺍﻵﻓﺔ ﻣﻨﻬﻢ ،ﻓﺎﺗﺖ ﻋﻠﻰ ﺣﺘﻔﻬﻢ ﻻﻥ ﻫﺬﺍ ﺍﻟﺴﻠﻮﻙ ﺣﺎﺩ ﻋﻦ ﺍﳌﻐﺰﻯ ﺍﻟﻌﺎﻡ ﻟﻠﻮﺟﻮﺩ ﺍﻟﺒﺸﺮﻱ ﰲ ﺍﻟﺘﻌﺎﻳﺶ .ﻓﻘﺎﻝ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﰲ ﳏﻜﻢ ﺗﱰﻳﻠﻪ ):ﻭﻳﺎ ﻗﹶﻮﻡِ ﺃﹶﻭﻓﹸﻮﺍﹾ ﺍﻟﹾﻤِﻜﹾﻴﺎﻝﹶ ﻭﺍﻟﹾﻤِﻴﺰﺍﻥﹶ ﺑِﺎﻟﹾﻘِﺴﻂِ ﻭﻻﹶ ﺗﺒﺨﺴﻮﺍﹾ ﺍﻟﻨﺎﺱ ﺃﹶﺷﻴﺎﺀﻫﻢ ﻭﻻﹶ ﺗﻌﺜﹶﻮﺍﹾ ﻓِﻲ ﺍﻷَﺭﺽِ ﻣﻔﹾﺴِﺪِﻳﻦ ( ﻫﻮﺩ ﺍﻵﻳﺔ] [٨٥ ﻭﻗﺎﻝ ﺃﻳﻀﺎ :
)ﻭﻟﹶﻤﺎ ﺟﺎﺀ ﺃﹶﻣﺮﻧﺎ ﻧﺠﻴﻨﺎ ﺷﻌﻴﺒﺎﹰ ﻭﺍﻟﱠﺬِﻳﻦ ﺁﻣﻨﻮﺍﹾ ﻣﻌﻪ ﺑِﺮﺣﻤﺔٍ ﻣﻨﺎ ﻭﺃﹶﺧـﺬﹶﺕِ
ﺍﻟﱠﺬِﻳﻦ ﻇﹶﻠﹶﻤﻮﺍﹾ ﺍﻟﺼﻴﺤﺔﹸ ﻓﹶﺄﹶﺻﺒﺤﻮﺍﹾ ﻓِﻲ ﺩِﻳﺎﺭِﻫِﻢ ﺟﺎﺛِﻤِﲔ ﻫﻮﺩ ﺍﻵﻳﺔ] [٩٤
ﺝ -ﺍﺧﺘﻼﻝ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻨﺎﺱ ﻭﺧﺎﻟﻘﻬﻢ ﻓﻌﻠﻰ ﻋﻜﺲ ﺍﻟﻘﺎﺋﻠﲔ ﺑﺎﻥ ﺍﻟﺪﻳﻦ ﺃﻓﻴﻮﻥ ﺍﻟﺸﻌﻮﺏ ،ﻓﺎﻥ ﺍﻟﺪﻳﻦ ﳚﻌﻞ ﺍﻟﻔﺮﺩ ﻣﺘﺼﻼ ﺑﺮﺑﻪ ﳏﺎﻭﻻ ﺇﺭﺿﺎﺋﻪ ﺑﺈﺗﺒﺎﻉ ﺍﻷﻭﺍﻣﺮ ﻭﺍﺟﺘﻨﺎﺏ ﺍﻟﻨﻮﺍﻫﻲ.
- 122 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﻓﻴﺼﺒﺢ ﺍﻟﻔﺮﺩ ﺍﳌﺆﻣﻦ ﻣﺮﺍﻗﺒﺎ ﻟﻨﻔﺴﻪ ﻣﺴﺘﺸﻌﺮﺍ ﺑﺬﻟﻚ ﺭﺑﻪ ﰲ ﺗﻌﺎﻣﻠﻪ ﻣﻊ ﺫﺍﺗﻪ ﻭﻓﻖ ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ )ﻭﺃﹶﻧﻔِﻘﹸﻮﺍﹾ ﻓِﻲ ﺳﺒِﻴﻞِ ﺍﻟﻠﹼﻪِ ﻭﻻﹶ ﺗﻠﹾﻘﹸﻮﺍﹾ ِﺑﺄﹶﻳﺪِﻳﻜﹸﻢ ﺇِﻟﹶﻰ ﺍﻟﺘﻬﻠﹸﻜﹶﺔِ ﻭﺃﹶﺣﺴِﻨﻮﺍﹾ ﺇِﻥﱠ ﺍﻟﻠﹼﻪ ﻳﺤِﺐ ﺍﻟﹾﻤﺤﺴِﻨِﲔ ( ﺍﻟﺒﻘﺮﺓ ﺍﻵﻳﺔ] [195ﻭﺗﻌﺎﻣﻠﻪ ﻣﻊ ﻏﲑﻩ ﻭﻓﻖ ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ ْ) .....ﻭﺗﻌﺎﻭﻧﻮﺍﹾ ﻋﻠﹶﻰ ﺍﻟﹾﱪ ﻭﺍﻟﺘﻘﹾﻮﻯ ﻭﻻﹶ ﺗﻌﺎﻭﻧﻮﺍﹾ ﻋﻠﹶﻰ ﺍﻹِﺛﹾﻢِ ﻭﺍﻟﹾﻌﺪﻭﺍﻥِ ﻭﺍﺗﻘﹸﻮﺍﹾ ﺍﻟﻠﹼﻪ ﺇِﻥﱠ ﺍﻟﻠﹼﻪ ﺷﺪِﻳﺪ ﺍﻟﹾﻌِﻘﹶﺎﺏِ( ﺍﳌﺎﺋﺪﺓ ﺍﻵﻳﺔ][ 2 ﻓﲑﺗﻘﻲ ﻋﻨﺪﺋﺬ ﺍﻟﻔﺮﺩ ﺑﺄﺩﺍﺋﻪ ﺩﺍﺧﻞ ﺍﺘﻤﻊ . ﻭﻟﻘﺪ ﺣﺎﻭﻝ ﺍﻹﻧﺴﺎﻥ ﺳﻦ ﺍﻟﻘﻮﺍﻧﲔ ﺍﻟﻮﺿﻌﻴﺔ ﻟﺘﻨﻈﻴﻢ ﺍﻟﺴﻠﻮﻙ ﻭﺣﻔﻆ ﺍﳌﺼﺎﱀ ،ﻏﲑ ﺃﻥ ﻫﺎﺗﻪ ﺍﻟﻘﻮﺍﻧﲔ ﺍﻟﻮﺿﻌﻴﺔ ﺗﺒﻘﻰ ﻧﺎﻗﺼﺔ ﻷﻥ ﺍﻟﺬﺍﺕ ﺍﻟﺒﺸﺮﻳﺔ ﻣﻬﻤﺎ ﺍﺟﺘﻬﺪﺕ ﺗﺒﻘﻰ ﻗﺎﺻﺮﺓ . ﻭﳍﺬﺍ ﻓﺎﻥ ﺿﺮﻭﺭﺓ ﺇﳝﺎﻥ ﺍﻟﻨﺎﺱ ﲞﺎﻟﻘﻬﻢ ،ﻭﺍﺳﺘﺤﻀﺎﺭ ﺍﻟﻮﺍﺯﻉ ﺍﻟﺪﻳﲏ ﰲ ﺳﻠﻮﻛﻬﻢ ﺿﺮﻭﺭﺓ ﻋﻤﺮﺍﻧﻴﺔ ﻟﺘﺤﻘﻴﻖ ﺍﻻﺳﺘﻤﺮﺍﺭﻳﺔ ﺣﻴﺚ ﻳﻘﻮﻝ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ )ﻭﻣﺎ ﻛﹶﺎﻥﹶ ﺭﺑﻚ ﻟِﻴﻬﻠِﻚ ﺍﻟﹾﻘﹸﺮﻯ ﺑِﻈﹸﻠﹾﻢٍ ﻭﺃﹶﻫﻠﹸﻬﺎ ﻣﺼﻠِﺤﻮﻥﹶ ( ﻫﻮﺩ ﺍﻵﻳﺔ] [ ١١٧
ﻭﻗﺪ ﻳﻌﺘﻘﺪ ﻗﺼﺎﺭﻯ ﺍﻟﻨﻈﺮ ﺇﻥ ﺯﻭﺍﻝ ﺍﻷﻣﻢ ﺭﺍﺟﻊ ﺇﱃ ﺍﻟﻀﻌﻒ ﻭﺍﳊﺮﻭﺏ ﻭﺍﻧﺘﺸﺎﺭ ﺍﻷﻭﺑﺌﺔ ﻭﺍﻟﻜﻮﺍﺭﺙ ﺍﻟﻄﺒﻴﻌﻴﺔ ﻭﻏﲑﻫﺎ . ﻭﺍﻥ ﺿﻤﺎﻥ ﺍﻻﺳﺘﻤﺮﺍﺭﻳﺔ ﻣﻮﻗﻮﻑ ﻋﻠﻰ ﺇﻋﺪﺍﺩ ﺃﺳﺒﺎﺏ ﺍﻟﻘﻮﺓ ﰲ ﺗﻨﻈﻴﻢ ﺍﳉﻴﻮﺵ ﻭﳏﺎﺭﺑﺔ ﺍﻷﻣﺮﺍﺽ ﻭﺍﻷﻭﺑﺌﺔ ،ﻭﺗﻄﻮﻳﺮ ﻭﺳﺎﺋﻞ ﺍﻟﺘﻨﺒﺆ ﺑﺎﻟﻜﻮﺍﺭﺙ ﻗﺒﻞ ﻭﻗﻮﻋﻬﺎ
- 123 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﻭﻟﻌﻤﺮﻱ ﺇﻥ ﻫﺎﺗﻪ ﺍﻟﻨﻈﺮﺓ ﻫﻲ ﻧﻈﺮﺓ ﻣﺎﺩﻳﺔ ﲝﺘﺔ ﻗﺎﺻﺮﺓ ﰲ ﻓﻬﻢ ﺣﺮﻛﺔ ﺍﻟﻌﻤﺮﺍﻥ ﺍﻟﺒﺸﺮﻱ ﻭﻳﻜﻔﻲ ﺃﻥ ﺍﻟﺘﺎﺭﻳﺦ ﻻ ﻳﺰﺍﻝ ﻳﺸﻬﺪ ﻋﻠﻰ ﳏﺪﻭﺩﻳﺘﻬﺎ .
ﻳﻘﻮﻝ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﰲ ﺳﻮﺭﺓ ﳏﻤﺪ ﺍﻵﻳﺔ ) :١٣ﻭ ﹶﻛﺄﹶﻳﻦ ﻣﻦ ﻗﹶﺮﻳﺔٍ ﻫِﻲ ﺃﹶﺷﺪ ﻗﹸﻮﺓﹰ ﻣﻦ ﻗﹶﺮﻳﺘِﻚ ﺍﻟﱠﺘِﻲ ﺃﹶﺧﺮﺟﺘﻚ ﺃﹶﻫﻠﹶﻜﹾﻨﺎﻫﻢ ﻓﹶﻠﹶﺎ ﻧﺎﺻِﺮ ﻟﹶﻬﻢ( ﺍﺫﻥ ﻓﺎﻥ ﺍﺧﺘﻼﻝ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻨﺎﺱ ﻭﺧﺎﻟﻘﻬﻢ ﺳﺒﺒﺎ ﻛﺬﻟﻚ ﻟﺰﻭﺍﻝ ﺍﻟﻌﻤﺮﺍﻥ. ﻭﻟﻨﺎ ﰲ ﻗﻮﻡ ﻧﻮﺡ ﻋﱪﺓ ،ﺇﺫ ﺩﻋﺎﻫﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺳﺮﺍ ﻭﺟﻬﺮﺍ ﻟﻌﺒﺎﺩﺓ ﺍﷲ ﺍﻟﻮﺍﺣﺪ ﺍﻷﺣﺪ ﻟﻜﻨﻬﻢ ﻓﻀﻠﻮﺍ ﺍﻟﻐﻲ ﻋﻠﻰ ﺍﳍﺪﻯ ﻣﺪﺓ ﺯﻣﻨﻴﺔ ﻃﻮﻳﻠﺔ ﻓﻤﺎ ﻛﺎﻥ ﻟﻴﻐﻨﻴﻬﻢ ﻛﻔﺮﻫﻢ ﻋﻦ ﻋﺬﺍﺏ ﺍﷲ ،ﻓﺤﻘﺖ ﻛﻠﻤﺘﻪ ﻓﻜﺎﻧﻮﺍ ﻣﻦ ﺍﻟﻐﺎﺑﺮﻳﻦ . ﻭﻛﺬﻟﻚ ﻗﻮﻡ ﻫﻮﺩ ﻭﻗﻮﻡ ﺻﺎﱀ ﻛﻔﺮﻭﺍ ﺑﺮﻢ ﻓﻜﺎﻥ ﺍﻟﺰﻭﺍﻝ ﻭﺍﻟﻌﺬﺍﺏ ﻧﺘﻴﺠﺔ ﻻﺧﺘﻼﻝ ﻋﻼﻗﺘﻬﻢ ﲞﺎﻟﻘﻬﻢ . ﺍﺩﻥ ﻓﺎﻥ ﺯﻭﺍﻝ ﺍﻟﻌﻤﺮﺍﻥ ﻣﺼﲑ ﺣﺘﻤﻲ ﻟﻠﺒﺸﺮﻳﺔ ﺍﺫﺍ ﻣﺎ ﺍﻧﺘﻔﻰ ﻟﻺﻧﺴﺎﻥ ﰲ ﺣﺮﻛﺘﻪ ﺃﺳﺒﺎﺏ ﻭﻏﺎﻳﺎﺕ ﻭﺟﻮﺩﻩ .
)ﺃﹶﻟﹶﻢ ﻳﺮﻭﺍﹾ ﻛﹶﻢ ﺃﹶﻫﻠﹶﻜﹾﻨﺎ ﻣِﻦ ﻗﹶﺒﻠِﻬِﻢ ﻣﻦ ﻗﹶﺮﻥٍ ﻣﻜﱠﻨﺎﻫﻢ ﻓِﻲ ﺍﻷَﺭﺽِ ﻣﺎ ﻟﹶـﻢ ﻧﻤﻜﱢﻦ ﻟﱠﻜﹸﻢ ﻭﺃﹶﺭﺳﻠﹾﻨﺎ ﺍﻟﺴﻤﺎﺀ ﻋﻠﹶﻴﻬِﻢ ﻣﺪﺭﺍﺭﺍﹰ ﻭﺟﻌﻠﹾﻨﺎ ﺍﻷَﻧﻬﺎﺭ ﺗﺠﺮِﻱ ﻣِﻦ - 124 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﺗﺤﺘِﻬِﻢ ﻓﹶﺄﹶﻫﻠﹶﻜﹾﻨﺎﻫﻢ ﺑِﺬﹸﻧﻮﺑِﻬِﻢ ﻭﺃﹶﻧﺸﺄﹾﻧﺎ ﻣِﻦ ﺑﻌﺪِﻫِﻢ ﻗﹶﺮﻧﺎﹰ ﺁﺧﺮِﻳﻦ ﺍﻷﻧﻌـﺎﻡ ﺍﻵﻳﺔ] [٦
ﻭﻗﺎﻝ ﻛﺬﻟﻚ ﰲ ﺳﻮﺭﺓ ﺍﻟﺮﻭﻡ ):ﺃﹶﻭﻟﹶﻢ ﻳﺴِﲑﻭﺍ ﻓِﻲ ﺍﻟﹾﺄﹶﺭﺽِ ﻓﹶﻴﻨﻈﹸﺮﻭﺍ ﻛﹶﻴـﻒ ﻛﹶﺎﻥﹶ ﻋﺎﻗِﺒﺔﹸ ﺍﻟﱠﺬِﻳﻦ ﻣِﻦ ﻗﹶﺒﻠِﻬِﻢ ﻛﹶﺎﻧﻮﺍ ﺃﹶﺷﺪ ﻣِﻨﻬﻢ ﻗﹸﻮﺓﹰ ﻭﺃﹶﺛﹶـﺎﺭﻭﺍ ﺍﻟﹾـﺄﹶﺭﺽ
ﻭﻋﻤﺮﻭﻫﺎ ﺃﹶﻛﹾﺜﹶﺮ ﻣِﻤﺎ ﻋﻤﺮﻭﻫﺎ ﻭﺟﺎﺀﺗﻬﻢ ﺭﺳﻠﹸﻬﻢ ﺑِﺎﻟﹾﺒﻴﻨﺎﺕِ ﻓﹶﻤﺎ ﻛﹶﺎﻥﹶ ﺍﻟﻠﱠﻪ
ﻟِﻴﻈﹾﻠِﻤﻬﻢ ﻭﻟﹶﻜِﻦ ﻛﹶﺎﻧﻮﺍ ﺃﹶﻧﻔﹸﺴﻬﻢ ﻳﻈﹾﻠِﻤﻮﻥﹶ ( ﺍﻟﺮﻭﻡ ﺍﻵﻳﺔ] [٩
- 125 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﻓﺼﻞ ﺍﻟﺮﺍﺑﻊ : ﻣﻈﺎﻫﺮ ﺍﻻﺟﺘﻤﺎﻉ ﺍﳊﻀﺮﻱ ﺘﻤﻌﺎﺕﻭﺭﺩ ﺫﻛﺮﻫﺎ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ
- 126 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﻗﺎﻝ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭ ﺗﻌﺎﱃ- : )ﺗِﻠﹾﻚ ﺍﻟﹾﻘﹸﺮﻯ ﻧﻘﹸﺺ ﻋﻠﹶﻴﻚ ﻣِﻦ ﺃﹶﻧﺒﺂﺋِﻬﺎ ﻭﻟﹶﻘﹶﺪ ﺟﺎﺀﺗﻬﻢ ﺭﺳﻠﹸﻬﻢ ﺑِﺎﻟﹾﺒﻴﻨﺎﺕِ ﻓﹶﻤﺎ ﻛﹶﺎﻧﻮﺍﹾ ﻟِﻴ ﺆﻣِﻨﻮﺍﹾ ﺑِﻤﺎ ﻛﹶ ﱠﺬﺑﻮﺍﹾ ﻣِﻦ ﻗﹶﺒﻞﹸ ﻛﹶﺬﹶﻟِﻚ ﻳﻄﹾﺒﻊ ﺍﻟﻠﹼﻪ ﻋﻠﹶﻰ ﻗﹸﻠﹸﻮﺏِ ﺍﻟﹾﻜﹶﺎﻓِﺮِﻳﻦ (ﺍﻷﻋﺮﺍﻑ ﺍﻵﻳﺔ ][ 101
- 127 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﻩ .ﻣﻈﺎﻫﺮ ﺍﻻﺟﺘﻤﺎﻉ ﺍﳊﻀﺮﻱ ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﻇﺎﻫﺮﺓ ﺍﻹﻋﻤﺎﺭ ﺃﻭ ﺍﻟﺒﻨﻴﺎﻥ ﻭ ﺍﻟﻜﺜﺎﻓﺔ ﺍﻟﺴﻜﺎﻧﻴﺔ ﻓﺎﻥ ﺍﻟﺴﻠﻮﻙ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻳﻌﺪ ﻣﻴﺰﺓ ﻫﺎﻣﺔ ﰲ ﲢﺪﻳﺪ ﺩﺭﺟﺔ ﺍﻟﺘﺤﻀﺮ ﻟﻼﺟﺘﻤﺎﻉ ﺍﻟﺒﺸﺮﻱ . ﻛﻤﺎ ﳝﻜﻦ ﺍﻋﺘﺒﺎﺭ ﻩ ﻋﺎﻣﻼ ﻣﻬﻤﺎ ﰲ ﺍﻟﻔﺼﻞ ﺃﻭ ﺍﻟﺘﻤﻴﻴﺰ ﺑﲔ ﺍﳊﻀﺮ ﻭ ﺍﻟﺒﺎﺩﻳﺔ . ﻭﻣﻦ ﻣﻈﺎﻫﺮ ﺍﻻﺟﺘﻤﺎﻉ ﺗﻠﻚ ﳒﺪ:
-1ﺍﻟﻮﻇﺎﺋﻒ -٢ﺍﳌﻬﻦ
-3ﺍﳌﻌﺎﻣﻼﺕ
– ٤ﺍﳉﺮﺍﺋﻢ
-١ﺍﻟـﻮﻇـﺎﺋـﻒ : ﻫﻲ ﺍﻹﻃﺎﺭ ﺍﳌﻨﻈﻢ ﻟﻠﺴﻠﻮﻙ ﺍﻟﺒﺸﺮﻱ ﺃﻳﻦ ﻳﺘﻢ ﲢﺪﻳﺪ ﻋﻼﻗﺔ ﺍﳊﺎﻛﻢ ﺑﺎﶈﻜﻮﻡ ، ﻭﻋﻼﻗﺔ ﺍﻷﻓﺮﺍﺩ ﺑﲔ ﺑﻌﻀﻬﻢ ﺍﻟﺒﻌﺾ ﻭﻫﻲ ﻛﺎﻟﺘﺎﱄ :
- 128 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﺍ .ﺍﳊـﻜـﻢ : ﺃﻭ ﺍﳌﻠﻚ ﺃﻭ ﺍﻟﺴﻠﻄﺔ ،ﻭ ﻧﻘﺼﺪ ﺑﻮﻇﻴﻔﺔ ﺍﳊﻜﻢ ﺍﻟﺪﻭﺭ ﺍﻟﺬﻱ ﻳﻠﻌﺒﻪ ﺍﳌﻠﻚ ﰲ ﺍﶈﺎﻓﻈﺔ ﻋﻠﻰ ﺍﻟﺒﻨﻴﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻟﻸﻓﺮﺍﺩ ﻭﻓﻖ ﺍﳋﺼﺎﺋﺺ ﻭﺍﻟﺸﺮﻭﻁ ﺍﳌﻬﻴﻜﻠﺔ ﻟﺬﻟﻚ ﺍﻻﺟﺘﻤﺎﻉ ﻭﺗﻄﻮﺭﻩ . ﻭﻟﻘﺪ ﻭﺭﺩ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ ) ﻭﻗﺎﻝ ﺍﳌﻠﻚ ﺇﱐ ﺃﺭﻯ ﺳﺒﻊ ﺑﻘﺮﺍﺕ ﲰﺎﻥ ﻳﺄﻛﻠﻬﻦ ﺳﺒﻊ ﻋﺠﺎﻑ ،ﻭﺳﺒﻊ ﺳﻨﺒﻼﺕ ﺧﻀﺮ ﻭ ﺃﺧﺮ ﻳﺎﺑﺴﺎﺕ ﻳﺄﻳﻬﺎ ﺍﳌﻼ ﺃﻓﺘﻮﱐ ﰲ ﺭﺅﻳﺎﻱ ﺇﻥ ﻛﻨﺘﻢ ﻟﻠﺮﺅﻳﺎ ﺗﻌﱪﻭﻥ ( ﺳﻮﺭﺓ ﻳﻮﺳﻒ ﺍﻵﻳﺔ .٤٣
ﻭﻗﻮﻟﻪ ﻛﺬﻟﻚ ﰲ ﺳﻮﺭﺓ ﺍﻟﻨﻤﻞ ﺍﻵﻳﺔ ) ٣٤ﻗﹶﺎﻟﹶﺖ ﺇِﻥﱠ ﺍﻟﹾﻤﻠﹸﻮﻙ ﺇِﺫﹶﺍ ﺩﺧﻠﹸـﻮﺍ ﻗﹶﺮﻳـﺔﹰ ﺃﹶﻓﹾﺴﺪﻭﻫﺎ ﻭﺟﻌﻠﹸﻮﺍ ﺃﹶﻋِﺰﺓﹶ ﺃﹶﻫﻠِﻬﺎ ﺃﹶﺫِﻟﱠﺔﹰ ﻭﻛﹶﺬﹶﻟِﻚ ﻳﻔﹾﻌﻠﹸﻮﻥﹶ( .
ﻭﻟﻘﺪ ﺃﻋﺎﻥ ﺍﳌﻠﻚ ﰲ ﺗﺄﺩﻳﺔ ﻭﻇﻴﻔﺔ ﺍﳊﻜﻢ ﻭﺯﺭﺍﺀ ﻭ ﺃﻣﻨﺎﺀ ﻛﻤﺎ ﺃﺷﺎﺭ ﺇﱃ ﺫﻟﻚ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﰲ ﺳﻮﺭﺓ ﻏﺎﻓﺮ ﺍﻵﻳﺔ ) ٣٦ﻭﻗﹶﺎﻝﹶ ﻓِﺮﻋﻮﻥﹸ ﻳﺎ ﻫﺎﻣﺎﻥﹸ ﺍﺑﻦِ ﻟِﻲ ﺻﺮﺣﺎﹰ ﻟﱠﻌﻠﱢﻲ ﺃﹶﺑﻠﹸﻎﹸ ﺍﹾﻟﺄﹶﺳﺒﺎﺏ.(
ﻭﻛﺬﻟﻚ ﰲ ﺳﻮﺭﺓ ﻳﻮﺳﻒ ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ )ﻗﹶﺎﻝﹶ ﺍﺟﻌﻠﹾﻨِﻲ ﻋﻠﹶﻰ ﺧﺰﺁﺋِﻦِ ﺍﻷَﺭﺽِ ﺇِﻧﻲ ﺣﻔِﻴﻆﹲ
ﻋﻠِﻴﻢ ﯾﻮﺳﻒ اﻵﯾﺔ ][ ٥٥
- 129 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﻭ ﻟﻘﺪ ﲣﻠﻞ ﳑﺎﺭﺳﺔ ﺍﳊﻜﻢ ﰲ ﺑﻌﺾ ﺍﺘﻤﻌﺎﺕ ﻣﺒﺪﺃ ﺍﻟﺸﻮﺭﻯ ،ﻭ ﺗﺒـﺎﺩﻝ ﺍﳍﺪﺍﻳﺎ ﻭ ﻫﻮ ﳉﻮﺀ ﺑﺘﻌﺒﲑ ﺍﻟﻌﺼﺮ ﻟﻠﻘﻨﻮﺍﺕ ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻴﺔ ﰲ ﺣﻞ ﺍﻟﻘﻀـﺎﻳﺎ
ﻓﺠﺎﺀ ﺫﻟﻚ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻋﻠﻰ ﻟﺴﺎﻥ ﻣﻠﻜﺔ ﺳﺒﺄ ﻗﻮﻟﻪ ﺟﻞ ﻭﻋﻼ )ﻗﹶﺎﻟﹶﺖ ﻳﺎ
ﺃﹶﻳﻬﺎ ﺍﳌﹶﻠﹶﺄﹸ ﺃﹶﻓﹾﺘﻮﻧِﻲ ﻓِﻲ ﺃﹶﻣﺮِﻱ ﻣﺎ ﻛﹸﻨﺖ ﻗﹶﺎﻃِﻌﺔﹰ ﺃﹶﻣﺮﺍﹰ ﺣﺘﻰ ﺗﺸﻬﺪﻭﻥِ ( ﺍﻟﻨﻤﻞ ﺍﻵﻳﺔ] [٣٢
ﻭﻗﻮﻟﻪ ﻛﺬﻟﻚ )ﻭﺇِﻧﻲ ﻣﺮﺳِﻠﹶﺔﹲ ﺇِﻟﹶﻴﻬِﻢ ﺑِﻬﺪِﻳﺔٍ ﻓﹶﻨﺎﻇِﺮﺓﹲ ﺑِﻢ ﻳﺮﺟِﻊ ﺍﻟﹾﻤﺮﺳﻠﹸﻮﻥﹶ ( ﺍﻟﻨﻤﻞ ﺍﻵﻳﺔ ][ 35
ﺏ.ﺍﻟـــﻘــﻀﺎﺀ ﻭﻫﻮ ﺍﻟﻔﺼﻞ ﰲ ﺍﳌﻨﺎﺯﻋﺎﺕ ،ﻭﺍﳉﻨﺢ ﻭﺍﳉﺮﺍﺋﻢ ﻃﺒﻘﺎ ﻟﻠﺸﺮﺍﺋﻊ ﻭﺍﻷﻋﺮﺍﻑ ﻭﻫﻲ ﻭﻇﻴﻔﺔ ﻛﺎﻧﺖ ﺣﻜﺮﺍ ﻋﻠﻰ ﺍﳌﻠﻚ ﺃﻭ ﺍﳊﺎﻛﻢ .
ﻭﻟﻘﺪ ﺫﻛﺮ ﺍﻟﻘﻀﺎﺀ ﰲ ﺳﻮﺭﺓ ﻃﻪ ﻋﻠﻰ ﻟﺴﺎﻥ ﺳﺤﺮﺓ ﻓﺮﻋﻮﻥ )ﻗﹶﺎﻟﹸﻮﺍ ﻟﹶﻦ ﻧـﺆﺛِﺮﻙ ﻋﻠﹶﻰ ﻣﺎ ﺟﺎﺀﻧﺎ ﻣِﻦ ﺍﻟﹾﺒﻴﻨﺎﺕِ ﻭﺍﻟﱠﺬِﻱ ﻓﹶﻄﹶﺮﻧﺎ ﻓﹶﺎﻗﹾﺾِ ﻣﺎ ﺃﹶﻧﺖ ﻗﹶـﺎﺽٍ ﺇِﻧﻤـﺎ
ﺗﻘﹾﻀِﻲ ﻫﺬِﻩِ ﺍﻟﹾﺤﻴﺎﺓﹶ ﺍﻟﺪﻧﻴﺎ ﻃﻪ ﺍﻵﻳﺔ][ 72
- 130 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﻛﻤﺎ ﺃﻧﺸﺌﺖ ﺍﻟﺴﺠﻮﻥ ﻛﻤﺮﺍﻛﺰ ﻟﻠﺘﻌﺰﻳﺮ ﻭﺍﻟﻌﻘﺎﺏ ،ﻓﻘﺎﻝ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ )ﻭﺩﺧﻞﹶ ﻣﻌﻪ ﺍﻟﺴﺠﻦ ﻓﹶﺘﻴﺎﻥﹶ ﻗﹶﺎﻝﹶ ﺃﹶﺣﺪﻫﻤﺎ ﺇِﻧﻲ ﺃﹶﺭﺍﻧِﻲ ﺃﹶﻋﺼِﺮ ﺧﻤﺮﺍﹰ ﻭﻗﹶﺎﻝﹶ ﺍﻵﺧـﺮ
ﺇِﻧﻲ ﺃﹶﺭﺍﻧِﻲ ﺃﹶﺣﻤِﻞﹸ ﻓﹶﻮﻕ ﺭﺃﹾﺳِﻲ ﺧﺒﺰﺍﹰ ﺗﺄﹾﻛﹸﻞﹸ ﺍﻟﻄﱠﻴﺮ ﻣِﻨﻪ ﻧﺒﺌﹾﻨﺎ ﺑِﺘﺄﹾﻭِﻳﻠِﻪِ ﺇِﻧـﺎ ﻧﺮﺍﻙ ﻣِﻦ ﺍﻟﹾﻤﺤﺴِﻨِﲔ (ﻳﻮﺳﻒ ﺍﻵﻳﺔ
][36
ﺝ .ﺍﻹﻋــﻤﺎﺭ ﻭﺍﻹﺳﻜﺎﻥ ﻭﻫﻲ ﺑﻨﺎﺀ ﺍﻟﺒﻴﻮﺕ ﻭﺍﻟﻘﺼﻮﺭ ﻭ ﺇﻋﻤﺎﺭ ﺍﻟﻘﺮﻯ ،ﻭﺗﺸﻴﻴﺪ ﺍﳊﺼﻮﻥ ﻭﺍﻟﻘﻼﻉ ﻭﺧﻔﺮ ﺍﻵﺑﺎﺭ .ﻭﻫﻮ ﻳﺸﻜﻞ ﺍﻹﻃﺎﺭ ﺍﻟﻔﻴﺰﻳﺎﺋﻲ ،ﻭﺃﻭﱃ ﺍﻟﺪﻻﺋﻞ ﻋﻠﻰ ﲢﻀﺮ ﺍﻻﺟﺘﻤﺎﻉ ﺍﻟﺒﺸﺮﻱ .
ﻓﻠﻘﺪ ﻭﺭﺩ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﻗﻮﻟﻪ )ﻭﺍﺫﹾﻛﹸﺮﻭﺍﹾ ﺇِﺫﹾ ﺟﻌﻠﹶﻜﹸﻢ ﺧﻠﹶﻔﹶﺎﺀ ﻣِﻦ ﺑﻌﺪِ ﻋﺎﺩٍ ﻭﺑﻮﺃﹶﻛﹸﻢ ﻓِﻲ ﺍﻷَﺭﺽِ ﺗﺘﺨِﺬﹸﻭﻥﹶ ﻣِﻦ ﺳﻬﻮﻟِﻬﺎ ﻗﹸﺼﻮﺭﺍﹰ ﻭﺗﻨﺤِﺘﻮﻥﹶ ﺍﻟﹾﺠِﺒﺎﻝﹶ ﺑﻴﻮﺗﺎﹰ ﻓﹶﺎﺫﹾﻛﹸﺮﻭﺍﹾ ﺁﻻﺀ ﺍﻟﻠﹼﻪِ ﻭﻻﹶ ﺗﻌﺜﹶﻮﺍ ﻓِﻲ ﺍﻷَﺭﺽِ ﻣﻔﹾﺴِﺪِﻳﻦ ( ﺍﻷﻋﺮﺍﻑ ﺍﻵﻳﺔ ][74
- 131 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﻭﻗﻮﻟﻪ ﺃﻳﻀﺎ ) ﻓﹶﻜﹶﺄﹶﻳﻦ ﻣﻦ ﻗﹶﺮﻳﺔٍ ﺃﹶﻫﻠﹶﻜﹾﻨﺎﻫﺎ ﻭﻫِﻲ ﻇﹶﺎﻟِﻤﺔﹲ ﻓﹶﻬِﻲ ﺧﺎﻭِﻳﺔﹲ ﻋﻠﹶـﻰ ﻋﺮﻭﺷِﻬﺎ ﻭﺑِﺌﹾﺮٍ ﻣﻌﻄﱠﻠﹶﺔٍ ﻭﻗﹶﺼﺮٍ ﻣﺸِﻴﺪٍ ﺍﳊﺞ ﺍﻵﻳﺔ] [٤٥
ﺩ .ﺍﻟــﺘﺮﻓــﻴﻪ ﻫﻮ ﺍﻟﺘﺮﻭﻳﺢ ﻭﺍﻻﺣﺘﻔﺎﻝ ،ﻭﻫﻮ ﺳﻠﻮﻙ ﺍﺟﺘﻤﺎﻋﻲ ﻋﺮﻓﺘﻪ ﺍﻟﺒﺸﺮﻳﺔ ﻣﻨﺪ ﺍﻟﻘﺪﻡ .ﻭﻳﻌﺘﺮ ﺍﺣﺪ ﺧﺼﺎﺋﺺ ﺍﻟﺴﻠﻮﻙ ﺍﳌﺘﺤﻀﺮ ﻟﻼﺟﺘﻤﺎﻉ ﺍﻟﺒﺸﺮﻱ. ﻭﻟﻘﺪ ﺟﺎﺀ ﰲ ﺍﻟﻘﺮﺁﻥ ﺫﻛﺮ ﺩﻟﻚ ﲝﺴﺐ ﺍﻵﻳﺎﺕ ﺍﻟﺘﺎﻟﻴﺔ :
) -ﻗﹶﺎﻝﹶ ﻣﻮﻋِﺪﻛﹸﻢ ﻳﻮﻡ ﺍﻟﺰﻳﻨﺔِ ﻭﺃﹶﻥ ﻳﺤﺸﺮ ﺍﻟﻨﺎﺱ ﺿﺤﻰ ﻃﻪ ﺍﻵﻳﺔ] [٥٩
) -ﺃﹶﺭﺳِﻠﹾﻪ ﻣﻌﻨﺎ ﻏﹶﺪﺍﹰ ﻳﺮﺗﻊ ﻭﻳﻠﹾﻌﺐ ﻭﺇِﻧﺎ ﻟﹶﻪ ﻟﹶﺤﺎﻓِﻈﹸﻮﻥﹶ ﻳﻮﺳﻒ ﺍﻵﻳﺔ ][١٢
)ﺃﹶﻭ ﺃﹶﻣِﻦ ﺃﹶﻫﻞﹸ ﺍﻟﹾﻘﹸﺮﻯ ﺃﹶﻥ ﻳﺄﹾﺗِﻴﻬﻢ ﺑﺄﹾﺳﻨﺎ ﺿﺤﻰ ﻭﻫﻢ ﻳﻠﹾﻌﺒﻮﻥﹶ ( ﺍﻷﻋﺮﺍﻑ ﺍﻵﻳﺔ][ 98
- 132 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﻭﺃﻳﻀﺎ:
) ﺃﹶﺋِﻨﻜﹸﻢ ﻟﹶﺘﺄﹾﺗﻮﻥﹶ ﺍﻟﺮﺟﺎﻝﹶ ﻭﺗﻘﹾﻄﹶﻌﻮﻥﹶ ﺍﻟﺴﺒِﻴﻞﹶ ﻭﺗﺄﹾﺗﻮﻥﹶ ﻓِﻲ ﻧﺎﺩِﻳﻜﹸﻢ ﺍﻟﹾﻤﻨﻜﹶﺮﻓﹶﻤﺎ ﻛﹶﺎﻥﹶ ﺟﻮﺍﺏ ﻗﹶﻮﻣِﻪِ ﺇِﻟﱠﺎ ﺃﹶﻥ ﻗﹶﺎﻟﹸﻮﺍ ﺍﺋﹾﺘِﻨﺎ ﺑِﻌﺬﹶﺍﺏِ ﺍﻟﻠﱠﻪِ ﺇِﻥ ﻛﹸﻨـﺖ ﻣِـﻦ
ﺍﻟﺼﺎﺩِﻗِﲔ ﺍﻟﻌﻨﻜﺒﻮﺕ ﺍﻵﻳﺔ] [٢٩
ﻭﻟﻘﺪ ﻋﻮﺽ ﺍﻹﺳﻼﻡ ﺍﻟﻨﺎﺱ ﻋﻦ ﺃﻳﺎﻡ ﺍﺣﺘﻔﺎﻻﻢ ﺑﻴﻮﻡ ﻋﻴﺪ ﺍﻟﻔﻄﺮ ﻭﻋﻴﺪ ﺍﻷﺿﺤﻰ
ﻭﺟﺎﺀ ﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﰲ ﺳﻮﺭﺓ ﺍﳉﻤﻌـﺔ )ﻭﺇِﺫﹶﺍ ﺭﺃﹶﻭﺍ ﺗِﺠـﺎﺭﺓﹰ ﺃﹶﻭ ﻟﹶﻬـﻮﺍﹰ ﺍﻧﻔﹶﻀﻮﺍ ﺇِﻟﹶﻴﻬﺎ ﻭﺗﺮﻛﹸﻮﻙ ﻗﹶﺎﺋِﻤﺎﹰ ﻗﹸﻞﹾ ﻣﺎ ﻋِﻨﺪ ﺍﻟﻠﱠﻪِ ﺧﻴﺮ ﻣﻦ ﺍﻟﻠﱠﻬـﻮِ ﻭﻣِـﻦ ﺍﻟﺘﺠﺎﺭﺓِ ﻭﺍﻟﻠﱠﻪ ﺧﻴﺮ ﺍﻟﺮﺍﺯِﻗِﲔ ﺍﳉﻤﻌﺔ ﺍﻵﻳﺔ] [١١
ﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ ﻳﺪﻝ ﻋﻠﻰ ﻭﺟﻮﺩ ﺍﻟﻠﻬﻮ ﻛﺴﻠﻮﻙ ﺍﺟﺘﻤﺎﻋﻲ ،ﻰ ﺍﷲ ﻋﻨﻪ ﺇﺫﺍ ﻛﺎﻥ
ﻳﺼﺪ ﻋﻦ ﻋﺒﺎﺩﺓ ﺍﷲ ﰲ ﻗﻮﻟﻪ )ﻭﺇِﺫﹶﺍ ﺗﺘﻠﹶﻰ ﻋﻠﹶﻴﻬِﻢ ﺁﻳﺎﺗﻨﺎ ﺑﻴﻨﺎﺕٍ ﻗﹶﺎﻝﹶ ﺍﻟﱠﺬِﻳﻦ
ﻛﹶﻔﹶﺮﻭﺍ ﻟِﻠﱠﺬِﻳﻦ ﺁﻣﻨﻮﺍ ﺃﹶﻱ ﺍﻟﹾﻔﹶﺮِﻳﻘﹶﻴﻦِ ﺧﻴﺮ ﻣﻘﹶﺎﻣﺎﹰ ﻭﺃﹶﺣﺴﻦ ﻧﺪِﻳﺎﹰ ﻣﺮﱘ ﺍﻵﻳﺔ
][73
- 133 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
.٢ﺍﻟـﻤـﻬــــﻦ ﻭ ﻫﻲ ﳐﺘﻠﻒ ﺍﳊﺮﻑ ﻭ ﺍﻷﺷﻐﺎﻝ ﻟﻜﺴﺐ ﺃﺳﺒﺎﺏ ﺍﻟﻌﻴﺶ ﻭ ﺗﻮﻓﲑ ﺍﻟﻐﺬﺍﺀ
ﺍ -ﺍﻟﺘــﺠــﺎﺭﺓ ﻭ ﻫﻲ ﺗﺒﺎﺩﻝ ﻟﻠﺴﻠﻊ ﻭﺍﻟﺒﻀﺎﺋﻊ ﻭﺍﳊﺎﺟﻴﺎﺕ ﻣﻘﺎﺑﻞ ﻗﻴﻤﺔ ﻣﻌﻴﻨﺔ ﺃﻭ ﲦﻦ ﺳﻮﺍﺀ ﻛﺎﻥ ﻣﺎﻝ ﺃﻭ ﻏﲑ ﺫﻟﻚ . ﻭﻟﻘﺪ ﻭﺭﺩ ﺫﻛﺮ ﻫﺎﺗﻪ ﺍﳌﻬﻨﺔ ﰲ ﺁﻳﺎﺕ ﻋﺪﺓ ﻧﺬﻛﺮ ﻣﻨﻬﺎ ﺍﻵﻳﺎﺕ ﺍﻟﺘﺎﻟﻴﺔ :
)ﻭﺷﺮﻭﻩ ﺑِﺜﹶﻤﻦٍ ﺑﺨﺲٍ ﺩﺭﺍﻫِﻢ ﻣﻌﺪﻭﺩﺓٍ ﻭﻛﹶﺎﻧﻮﺍﹾ ﻓِﻴﻪِ ﻣِﻦ ﺍﻟﺰﺍﻫِﺪِﻳﻦﻳﻮﺳﻒ ﺍﻵﻳﺔ] [٢٠
)ﻭﺇِﺫﹶﺍ ﺭﺃﹶﻭﺍ ﺗِﺠﺎﺭﺓﹰ ﺃﹶﻭ ﻟﹶﻬﻮﺍﹰ ﺍﻧﻔﹶﻀﻮﺍ ﺇِﻟﹶﻴﻬﺎ ﻭﺗﺮﻛﹸﻮﻙ ﻗﹶﺎﺋِﻤﺎﹰ ﻗﹸﻞﹾ ﻣﺎ ﻋِﻨـﺪ ﺍﻟﻠﱠﻪِ ﺧﻴﺮ ﻣﻦ ﺍﻟﻠﱠﻬﻮِ ﻭﻣِﻦ ﺍﻟﺘﺠﺎﺭﺓِ ﻭﺍﻟﻠﱠﻪ ﺧﻴﺮ ﺍﻟﺮﺍﺯِﻗِﲔ ( ﺍﳉﻤﻌـﺔ ﺍﻵﻳﺔ] [١١
- 134 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
(.......ﺍﻟﺘﻮﺑﺔ َ ) ........ﻭﺃﹶﻣﻮﺍﻝﹲ ﺍﻗﹾﺘﺮﻓﹾﺘﻤﻮﻫﺎ ﻭﺗِﺠﺎﺭﺓﹲ ﺗﺨﺸﻮﻥﹶ ﻛﹶﺴﺎﺩﻫﺎﺍﻵﻳﺔ ][24 ﻭﻟﻘﺪ ﺃﺩﻯ ﺍﺯﺩﻫﺎﺭ ﺍﻟﺘﺠﺎﺭﺓ ﺇﱃ ﺗﻄﻮﺭ ﺍﳌﻮﺍﺻﻼﺕ ﻭﺍﻟﻄﺮﻕ ،ﻭﱂ ﺗﻘﺘﺼﺮ ﰲ ﺫﻟﻚ ﻓﻘﻂ ﻋﻠﻰ ﺣﺮﻛﺔ ﺍﻷﻣﻮﺍﻝ ﻭ ﺍﻟﺒﻀﺎﺋﻊ ،ﺑﻞ ﺷﻜﻠﺖ ﻛﺬﻟﻚ ﻗﻨﺎﺓ ﻣﻦ ﻗﻨﻮﺍﺕ ﺍﻻﺗﺼﺎﻝ ﻭﺍﻻﺣﺘﻜﺎﻙ ﺑﲔ ﺍﺘﻤﻌﺎﺕ ﺍﺟﺘﻤﺎﻋﻴﺎ ﻭﺛﻘﺎﻓﻴﺎ ،ﻭﺍﻗﺘﺼﺎﺩﻳﺎ. ﻓﺄﻧﺸﺌﺖ ﺍﻷﺳﻮﺍﻕ ﻟﺬﻟﻚ ،ﻭ ﺃﺻﺒﺤﺖ ﻣﻦ ﺍﻟﻌﻨﺎﺻﺮ ﺍﳍﺎﻣﺔ ﺍﳌﺸﻜﻠﺔ ﻟﻠﺒﻨﻴﺔ ﺍﳊﻀﺮﻳﺔ ﻟﻠﺘﺠﻤﻊ ﺍﻟﺒﺸﺮﻱ ،ﻭﻓﻀﺎﺀ ﻣﻦ ﻓﻀﺎﺀﺍﺕ ﺍﻟﺘﻔﺎﻋﻞ ﺩﺍﺧﻠﻴﺎ ﻭﺧﺎﺭﺟﻴﺎ .
ﺏ.ﺍﻟﺒﻨﺎﺀ ﻭﺣﻔﺮ ﺍﻵﺑﺎﺭ )ﺍﻟﺮﻱ ( ﻗﺎﻝ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ) ﻭﺑﺌﺮ ﻣﻌﻄﻠﺔ ﻭﻗﺼﺮ ﻣﺸﻴﺪ ( .ﻭﻗﻮﻟﻪ ﻛﺬﻟﻚ ﰲ ﺳﻮﺭﺓ ﻏﺎﻓﺮ ﺍﻵﻳﺔ ) :٣٦ﻭﻗﹶﺎﻝﹶ ﻓِﺮﻋﻮﻥﹸ ﻳﺎ ﻫﺎﻣﺎﻥﹸ ﺍﺑﻦِ ﻟِﻲ ﺻﺮﺣﺎﹰ ﻟﱠﻌﻠﱢﻲ ﺃﹶﺑﻠﹸﻎﹸ ﺍﹾﻟﺄﹶﺳﺒﺎﺏ.(
ﻟﻘﺪ ﻛﺎﻥ ﺍﻟﻨﺎﺱ ﻳﻘﻮﻣﻮﻥ ﲝﻔﺮ ﺍﻵﺑﺎﺭ ﻣﻦ ﺍﺟﻞ ﺍﳊﺼﻮﻝ ﻋﻠﻰ ﺍﳌﺎﺀ ﺍﻟﺸﺮﻭﺏ ،ﺇﺫ ﺃﻥ ﺗﻮﻓﺮ ﺍﳌﺎﺀ ﻛﺎﻥ ﻭﻣﺎﺯﺍﻝ ﺍﺣﺪ ﺍﻟﻌﻮﺍﻣﻞ ﺍﳌﺴﺎﻋﺪﺓ ﻋﻠﻰ ﺍﻻﺳﺘﻘﺮﺍﺭ ﻭﺍﻟﺘﻤﺮﻛﺰ، ﻭﻣﻦ ﰎ ﺍﻻﺟﺘﻤﺎﻉ ﺍﻟﺒﺸﺮﻱ .
- 135 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﻓﻮﺟﻮﺩ ﺍﳌﺎﺀ ﻛﺎﻥ ﻳﺸﺠﻊ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﻋﻤﻠﻴﺔ ﺍﻟﺒﻨﺎﺀ ،ﺃﻱ ﺑﻨﺎﺀ ﺍﳌﺴﺎﻛﻦ ﻭﺍﻟﻘﺼﻮﺭ ﻭﺍﳊﺼﻮﻥ ﻭﺍﳌﻌﺎﺑﺪ ﺇﱃ ﻏﲑﻫﺎ . ﻭﺗﻌﺘﱪ ﻣﻬﻨﺔ ﺍﻟﺒﻨﺎﺀ ﻣﻦ ﺃﻗﺪﻡ ﺍﳌﻬﻦ،ﺣﻴﺚ ﻛﺎﻥ ﻳﺘﻘﺎﺿﻰ ﺍﻟﺒﻨﺎﺀ ﻋﻠﻰ ﻋﻤﻠﻪ ﺃﺟﺮﺍ .
ﻓﻠﻘﺪ ﻭﺭﺩ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﰲ ﺳﻮﺭﺓ ﺍﻟﻜﻬـﻒ ) :ﻓﹶﺎﻧﻄﹶﻠﹶﻘﹶﺎ ﺣﺘﻰ ﺇِﺫﹶﺍ ﺃﹶﺗﻴﺎ ﺃﹶﻫﻞﹶ
ﻗﹶﺮﻳﺔٍ ﺍﺳﺘﻄﹾﻌﻤﺎ ﺃﹶﻫﻠﹶﻬﺎ ﻓﹶﺄﹶﺑﻮﺍ ﺃﹶﻥ ﻳﻀﻴﻔﹸﻮﻫﻤﺎ ﻓﹶﻮﺟﺪﺍ ﻓِﻴﻬﺎ ﺟِﺪﺍﺭﺍﹰ ﻳﺮِﻳـﺪ ﺃﹶﻥﹾ ﻳﻨﻘﹶﺾ ﻓﹶﺄﹶﻗﹶﺎﻣﻪ ﻗﹶﺎﻝﹶ ﻟﹶﻮ ﺷِﺌﹾﺖ ﻟﹶﺎﺗﺨﺬﹾﺕ ﻋﻠﹶﻴﻪِ ﺃﹶﺟﺮﺍﹰ ﺍﻟﻜﻬﻒ ﺍﻵﻳﺔ] [٧٧
ﻛﻤﺎ ﻋﺮﻑ ﻣﻦ ﺧﻼﻝ ﻣﻬﻨﺔ ﺍﻟﺒﻨﺎﺀ ﺻﻨﺎﻋﺔ ﻣﻮﺍﺩ ﺍﻟﺒﻨﺎﺀ ﻛﺎﻵﺟﺮ ﻭﺍﳊﺠﺎﺭﺓ ﻭﺍﳊﺪﻳﺪ ﻭﻏﲑﻫﺎ ،ﻭﻗﺪ ﺃﻭﺭﺩﻧﺎ ﻓﺼﻼ ﻛﺎﻣﻼ ﺣﻮﻝ ﺧﺼﺎﺋﺺ ﺍﻟﺒﻨﺎﺀ ﻭﺻﻨﺎﻋﺔ ﺍﳌﻮﺍﺩ ﲝﺴﺐ ﻣﺎ ﻭﺭﺩ ﰲ ﻇﻼﻝ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ .
ﺝ .ﺍﻟﺼﻴﺪ ﻭﺍﻟﻐﻄﺲ ﻭﻫﻲ ﻣﻬﻨﺔ ﻗﺪﳝﺔ ﺣﻴﺚ ﺍﻋﺘﻤﺪ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﺍﻟﺒﺤﺮ ﰲ ﺿﻤﺎﻥ ﻋﻴﺸﻪ ،ﻓﺼﻨﻊ ﺍﻟﺸﺮﺍﻉ ﻭﺍﻟﺴﻔﻦ ،ﻭﻣﺎ ﻟﺒﺚ ﺃﻥ ﺍﺳﺘﺨﺪﻣﻬﺎ ﻛﺬﻟﻚ ﰱ ﺍﻟﻨﻘﻞ ﺍﻟﺒﺤﺮﻱ ﻭﺍﳌﺘﺎﺟﺮﺓ ﻋﱪ ﺍﻟﺒﺤﺎﺭ ،ﻭﻣﻦ ﰎ ﺍﻻﺗﺼﺎﻝ ﺑﺎﺘﻤﻌﺎﺕ ﻭﺍﳊﻀﺎﺭﺍﺕ ﺍﻟﺒﻌﻴﺪﺓ .
- 136 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﻓﻘﺎﻝ ﺳﺒﺤﺎﻧﻪ ﻭ ﺗﻌﺎﱃ ):ﻭﻫﻮ ﺍﻟﱠﺬِﻱ ﺳﺨﺮ ﺍﻟﹾﺒﺤﺮ ﻟِﺘﺄﹾﻛﹸﻠﹸﻮﺍﹾ ﻣِﻨﻪ ﻟﹶﺤﻤﺎﹰ ﻃﹶﺮِﻳﺎﹰ ﻭﺗﺴﺘﺨﺮِﺟﻮﺍﹾ ﻣِﻨﻪ ﺣِﻠﹾﻴﺔﹰ ﺗﻠﹾﺒﺴﻮﻧﻬﺎ ﻭﺗﺮﻯ ﺍﻟﹾﻔﹸﻠﹾﻚ ﻣﻮﺍﺧِﺮ ﻓِﻴﻪِ ﻭﻟِﺘﺒﺘﻐﻮﺍﹾ ﻣِﻦ
ﻓﹶﻀﻠِﻪِ ﻭﻟﹶﻌﻠﱠﻜﹸﻢ ﺗﺸﻜﹸﺮﻭﻥﹶ ﺍﻟﻨﺤﻞ ﺍﻵﻳﺔ ][١٤
ﻭﻗﻮﻟﻪ ﻛﺬﻟﻚ ) :ﺃﹶﻣﺎ ﺍﻟﺴﻔِﻴﻨﺔﹸ ﻓﹶﻜﹶﺎﻧﺖ ﻟِﻤﺴﺎﻛِﲔ ﻳﻌﻤﻠﹸﻮﻥﹶ ﻓِﻲ ﺍﻟﹾﺒﺤﺮِ ﹶﻓﺄﹶﺭﺩﺕ ﺃﹶﻥﹾ ﺃﹶﻋِﻴﺒﻬﺎ ﻭﻛﹶﺎﻥﹶ ﻭﺭﺍﺀﻫﻢ ﻣﻠِﻚ ﻳﺄﹾﺧﺬﹸ ﻛﹸﻞﱠ ﺳﻔِﻴﻨﺔٍ ﻏﹶﺼﺒﺎﹰ ( ﺍﻟﻜﻬﻒ ﺍﻵﻳﺔ] [٧٩
ﻭﻗﺎﻝ ﻛﺬﻟﻚ ﰲ ﺳﻮﺭﺓ ﻓﺎﻃﺮ )ﻭﻣﺎ ﻳﺴﺘﻮِﻱ ﺍﻟﹾﺒﺤﺮﺍﻥِ ﻫﺬﹶﺍ ﻋـﺬﹾﺏ ﻓﹸـﺮﺍﺕ ﺳﺎﺋِﻎﹲ ﺷﺮﺍﺑﻪ ﻭﻫﺬﹶﺍ ﻣِﻠﹾﺢ ﺃﹸﺟﺎﺝ ﻭﻣِﻦ ﻛﹸـﻞﱟ ﺗـﺄﹾﻛﹸﻠﹸﻮﻥﹶ ﻟﹶﺤﻤـﺎﹰ ﻃﹶﺮِﻳـﺎﹰ
ﻭﺗﺴﺘﺨﺮِﺟﻮﻥﹶ ﺣِﻠﹾﻴﺔﹰ ﺗﻠﹾﺒﺴﻮﻧﻬﺎ ﻭﺗﺮﻯ ﺍﻟﹾﻔﹸﻠﹾﻚ ﻓِﻴﻪِ ﻣﻮﺍﺧِﺮ ﻟِﺘﺒﺘﻐـﻮﺍ ﻣِـﻦ
ﻓﹶﻀﻠِﻪِ ﻭﻟﹶﻌﻠﱠﻜﹸﻢ ﺗﺸﻜﹸﺮﻭﻥﹶ ﻓﺎﻃﺮ ﺍﻵﻳﺔ] [١٢
ﺩ .ﺍﻟــﺒـﺮﻳــﺪ: ﻭﻫﻲ ﻣﻬﻨﺔ ﻧﻘﻞ ﺍﻷﺧﺒﺎﺭ ﻭﺍﻟﺮﺳﺎﺋﻞ ﻭﺗﺒﻠﻴﻐﻬﺎ ،ﻭﻗﺪ ﺍﺳﺘﻌﻤﻠﺖ ﺍﻟﻄﻴﻮﺭ ﰲ ﺍﻟﻘﺪﱘ ﻟﻠﻘﻴﺎﻡ ﺎﺗﻪ ﺍﳌﻬﻤﺔ ﻛﺎﻟﻐﺮﺍﺏ ﰲ ﻋﻬﺪ ﺳﻴﺪﻧﺎ ﺳﻠﻴﻤﺎﻥ ،ﻛﻤﺎ ﺍﺳﺘﻌﻤﻞ ﺍﻟﺮﺳﻞ ﻟﺬﻟﻚ .
- 137 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﻓﻘﺪ ﻭﺭﺩ ﰲ ﺍﻟﻘﺮﺁﻥ ﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ):ﺍﺫﹾﻫﺐ ﺑﻜِﺘﺎﺑِﻲ ﻫﺬﹶﺍ ﻓﹶﺄﹶﻟﹾﻘِﻪ ﺇِﻟﹶﻴﻬِﻢ ﺛﹸﻢ ﺗﻮﻝﱠ ﻋﻨﻬﻢ ﻓﹶﺎﻧﻈﹸﺮ ﻣﺎﺫﹶﺍ ﻳﺮﺟِﻌﻮﻥﹶ
ﺍﻟﻨﻤﻞ ﺍﻵﻳﺔ] [٢٨
ﻩ .ﺍﻟﺴــﻘــﺎﻳــﺔ ﻭﻫﻲ ﺍﻟﻘﻴﺎﻡ ﺑﺎﻟﺴﻘﻲ ﻭﺍﻹﺭﻭﺍﺀ ﺑﺎﳌﺎﺀ ﺃﻭ ﺑﺎﳋﻤﺮ ﻓﻘﺎﻝ ﺟﻞ ﻭﻋﻼ ) :ﺃﹶﺟﻌﻠﹾﺘﻢ
ﺳِﻘﹶﺎﻳﺔﹶ ﺍﻟﹾﺤﺎﺝ ﻭﻋِﻤﺎﺭﺓﹶ ﺍﻟﹾﻤﺴﺠِﺪِ ﺍﻟﹾﺤﺮﺍﻡِ ﻛﹶﻤﻦ ﺁﻣﻦ ﺑِﺎﻟﻠﹼﻪِ ﻭﺍﻟﹾﻴﻮﻡِ ﺍﻵﺧِﺮِ ﻭﺟﺎﻫﺪ ﻓِﻲ ﺳﺒِﻴﻞِ ﺍﻟﻠﹼﻪِ ﻻﹶ ﻳﺴﺘﻮﻭﻥﹶ ﻋِﻨﺪ ﺍﻟﻠﹼﻪِ ﻭﺍﻟﻠﹼﻪ ﻻﹶ ﻳﻬﺪِﻱ ﺍﻟﹾﻘﹶﻮﻡ
ﺍﻟﻈﱠﺎﻟِﻤِﲔ
اﻟﺘﻮﺑﺔ اﻵﯾﺔ] [١٩
ﻭﻗﻮﻟﻪ ﻛﺬﻟﻚ :
)ﻭﺟﺎﺀﺕ ﺳﻴﺎﺭﺓﹲ ﹶﻓﺄﹶﺭﺳﻠﹸﻮﺍﹾ ﻭﺍﺭِﺩﻫﻢ ﹶﻓﺄﹶﺩﻟﹶﻰ ﺩﻟﹾﻮﻩ ﻗﹶﺎﻝﹶ ﻳﺎ ﺑﺸﺮﻯ ﻫـﺬﹶﺍ ﻏﹸﻼﹶﻡ ﻭﺃﹶﺳﺮﻭﻩ ﺑِﻀﺎﻋﺔﹰ ﻭﺍﻟﻠﹼﻪ ﻋﻠِﻴﻢ ﺑِﻤﺎ ﻳﻌﻤﻠﹸﻮﻥﹶ ( ﻳﻮﺳﻒ ﺍﻵﻳﺔ] [١٩ ﻭﻗﺎﻝ ﺃﻳﻀﺎ :
- 138 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
)ﻳﺎ ﺻﺎﺣِﺒﻲِ ﺍﻟﺴﺠﻦِ ﺃﹶﻣﺎ ﺃﹶﺣﺪﻛﹸﻤﺎ ﻓﹶﻴﺴﻘِﻲ ﺭﺑﻪ ﺧﻤﺮﺍﹰ (......ﻳﻮﺳﻒ ﺍﻵﻳﺔ] [٤١ ﻭﻗﻮﻟﻪ ﻛﺬﻟﻚ ﰲ ﺳﻮﺭﺓ ﺍﻟﻘﺼﺺ )ﻓﹶﺴﻘﹶﻰ ﻟﹶﻬﻤﺎ ﺛﹸﻢ ﺗﻮﻟﱠﻰ ﺇِﻟﹶﻰ ﺍﻟﻈﱢﻞﱢ ﻓﹶﻘﹶﺎﻝﹶ ﺭﺏ ﺇِﻧﻲ ﻟِﻤﺎ ﺃﹶﻧﺰﻟﹾﺖ ﺇِﻟﹶﻲ ﻣِﻦ ﺧﻴﺮٍ ﻓﹶﻘِﲑ ﺍﻟﻘﺼﺺ ﺍﻵﻳﺔ] [٢٤
ﻭﻟﻘﺪ ﻛﺎﻥ ﺍﻟﺴﻘﺎﺓ ﳚﻠﺒﻮﻥ ﺍﳌﺎﺀ ﺍﻟﺸﺮﻭﺏ ﻣﻦ ﺍﻵﺑﺎﺭ ﻭﺍﻟﻮﺩﻳﺎﻥ ﻭﻳﻄﻮﻓﻮﻥ ﻋﻠﻰ ﺍﻟﻌﻤﺎﺋﺮ ﻭﺍﻟﺒﻴﻮﺕ ﻓﻴﺰﻭﺩﻭﻢ ﺑﻪ ﻟﻘﺎﺀ ﺍﺟﺮ ﻣﻌﲔ .
ﻭ .ﺍﻟــﺼﻨــﺎﻋﺎﺕ ﺇﻥ ﺍﺘﻤﻌﺎﺕ ﺍﻟﱵ ﺗﻨﺎﻭﻟﺘﻬﺎ ﺑﺎﻟﺬﻛﺮ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻗﺪ ﻋﺮﻓﺖ ﺃﻧﻮﺍﻉ ﻋﺪﻳﺪﺓ ﻣﻦ ﺍﻟﺼﻨﺎﻋﺎﺕ ﻫﻲ ﻛﺎﻟﺘﺎﱄ :
-١ﺻﻨﺎﻋﺔ ﻣﻮﺍﺩ ﺍﻟﺒﻨﺎﺀ ﻭﺫﻟﻚ ﰲ ﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ )ﻭﻗﹶﺎﻝﹶ ﻓِﺮﻋﻮﻥﹸ ﻳﺎ ﺃﹶﻳﻬﺎ ﺍﻟﹾﻤﻠﹶﺄﹸ ﻣﺎ ﻋﻠِﻤﺖ ﻟﹶﻜﹸﻢ ﻣﻦ ﺇِﻟﹶﻪٍ ﻏﹶﻴﺮِﻱ ﹶﻓﺄﹶﻭﻗِﺪ ﻟِﻲ ﻳﺎ ﻫﺎﻣﺎﻥﹸ ﻋﻠﹶﻰ ﺍﻟﻄﱢﲔِ ﻓﹶﺎﺟﻌﻞ ﻟﱢﻲ ﺻﺮﺣﺎﹰ ﻟﱠﻌﻠﱢﻲ ﺃﹶﻃﱠﻠِﻊ ﺇِﻟﹶﻰ ﺇِﻟﹶﻪِ ﻣﻮﺳﻰ ﻭﺇِﻧﻲ ﹶﻟﺄﹶﻇﹸﻨﻪ ﻣِﻦ ﺍﻟﹾﻜﹶﺎﺫِﺑِﲔ ( ﺍﻟﻘﺼﺺ ﺍﻵﻳﺔ ][ 38
- 139 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﺣﻴﺚ ﺗﺸﲑ ﻫﺎﺗﻪ ﺍﻵﻳﺔ ﺇﱃ ﺻﻨﺎﻋﺔ ﻣﻮﺍﺩ ﺍﻟﺒﻨﺎﺀ ،ﻭ ﻫﻲ ﺍﻟﻄﲔ ﺍﻟﱵ ﺗﺴﺨﻦ ﰲ ﺍﻷﻓﺮﺍﻥ ﻟﺘﻜﺘﺴﺐ ﺍﳋﺼﺎﺋﺺ ﺍﻟﻼﺯﻣﺔ ﻟﺬﻟﻚ ،ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﻣﻮﺍﺩ ﺃﺧﺮﻯ ﻛﺎﳊﺪﻳﺪ ﻭﺍﻟﻨﺤﺎﺱ ﻭﺍﳊﺠﺎﺭﺓ ﻭﺍﻟﻘﻮﺍﺭﻳﺮ ﺃﻭ ﺍﻟﺒﻠﻮﺭ .....ﺍﱁ .
-٢ﺍﻟﺼﻨﺎﻋﺎﺕ ﺍﻟﻨﺴﻴﺠﻴﺔ ﻭﺍﳉﻠﺪﻳﺔ ﺣﻴﺚ ﻭﺭﺩ ﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﰲ ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ )ﻭﺍﻟﻠﹼﻪ ﺟﻌﻞﹶ ﻟﹶﻜﹸﻢ ﻣﻦ ﺑﻴﻮﺗِﻜﹸﻢ ﺳﻜﹶﻨﺎﹰ ﻭﺟﻌﻞﹶ ﻟﹶﻜﹸﻢ ﻣﻦ ﺟﻠﹸﻮﺩِ ﺍﻷَﻧﻌﺎﻡِ ﺑﻴﻮﺗﺎﹰ ﺗﺴﺘﺨِﻔﱡﻮﻧﻬﺎ ﻳﻮﻡ ﻇﹶﻌﻨِﻜﹸﻢ ﻭﻳﻮﻡ ﺇِﻗﹶﺎﻣﺘِﻜﹸﻢ ﻭﻣِﻦ ﺃﹶﺻﻮﺍﻓِﻬﺎ ﻭﺃﹶﻭﺑﺎﺭِﻫﺎ ﻭﺃﹶﺷﻌﺎﺭِﻫﺎ ﺃﹶﺛﹶﺎﺛﺎﹰ ﻭﻣﺘﺎﻋﺎﹰ ﺇِﻟﹶﻰ ﺣِﲔٍ ( ﺍﻟﻨﺤﻞ ﺍﻵﻳﺔ] [ ٨٠ ﻟﺘﺰﻳﲔ ﺍﻟﺒﻴﻮﺕ .
-٣ﺻﻨﺎﻋﺔ ﺍﻟﺴﻔﻦ ﻭﺍﻟﻨﺠﺎﺭﺓ ﻭﺃﻭﻝ ﻣﻦ ﻗﺎﻡ ﺎﺗﻪ ﺍﻟﺼﻨﺎﻋﺔ ﻫﻮ ﻧﻮﺡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻛﻤﺎ ﻭﺭﺩ ﺫﻛﺮ ﺫﻟﻚ ﰲ
ﻛﺘﺎﺏ ﺍﷲ ﻗﻮﻟﻪ )ﻭﻳﺼﻨﻊ ﺍﻟﹾﻔﹸﻠﹾﻚ ﻭﻛﹸﻠﱠﻤﺎ ﻣﺮ ﻋﻠﹶﻴﻪِ ﻣﻸٌ ﻣﻦ ﻗﹶﻮﻣِﻪِ ﺳﺨِﺮﻭﺍﹾ
ﻣِﻨﻪ ﻗﹶﺎﻝﹶ ﺇِﻥ ﺗﺴﺨﺮﻭﺍﹾ ﻣِﻨﺎ ﻓﹶﺈِﻧﺎ ﻧﺴﺨﺮ ﻣِﻨﻜﹸﻢ ﻛﹶﻤﺎ ﺗﺴﺨﺮﻭﻥﹶ ﻫﻮﺩ ﺍﻵﻳﺔ] [٣٨ ﻭﻛﺬﻟﻚ ﰲ ﻗﻮﻟﻪ ﰲ ﺳﻮﺭﺓ ﺍﻟﻘﻤﺮ )ﻭﺣﻤﻠﹾﻨﺎﻩ ﻋﻠﹶﻰ ﺫﹶﺍﺕِ ﺃﹶﻟﹾﻮﺍﺡٍ اﻵﯾﺔ] [١٣
- 140 -
ﻭﺩﺳﺮٍ ( اﻟﻘﻤﺮ
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﻓﺒﻌﺪ ﻣﺎ ﻛﺎﻧﺖ ﺍﻟﺴﻔﻴﻨﺔ ﻭﺳﻴﻠﺔ ﳒﺎﺓ ﻣﻦ ﺍﻟﻐﺮﻕ ﺃﺻﺒﺢ ﺍﺳﺘﻌﻤﺎﳍﺎ ﺑﻌﺪ ﺫﻟﻚ ﰲ ﺍﳌﻮﺍﺻﻼﺕ ﻓﺠﺎﺀ ﺫﻟﻚ ﰲ ﻗﻮﻟﻪ ) :ﻓﹶﺎﻧﻄﹶﻠﹶﻘﹶﺎ ﺣﺘﻰ ﺇِﺫﹶﺍ ﺭﻛِﺒﺎ ﻓِﻲ ﺍﻟﺴﻔِﻴﻨﺔِ ﺧﺮﻗﹶﻬﺎ ﻗﹶﺎﻝﹶ ﺃﹶﺧﺮﻗﹾﺘﻬﺎ ﻟِﺘﻐﺮِﻕ ﺃﹶﻫﻠﹶﻬﺎ ﻟﹶﻘﹶﺪ ﺟِﺌﹾﺖ ﺷﻴﺌﺎﹰ ﺇِﻣﺮﺍﹰ( ﺍﻟﻜﻬﻒ ﺍﻵﻳﺔ] [٧١
ﻭﻛﺬﻟﻚ ﰲ ﻗﻮﻟﻪ ) :ﺃﹶﻣﺎ ﺍﻟﺴﻔِﻴﻨﺔﹸ ﻓﹶﻜﹶﺎﻧﺖ ﻟِﻤﺴﺎﻛِﲔ ﻳﻌﻤﻠﹸﻮﻥﹶ ﻓِﻲ ﺍﻟﹾﺒﺤﺮِ ﹶﻓﺄﹶﺭﺩﺕ ﺃﹶﻥﹾ ﺃﹶﻋِﻴﺒﻬﺎ ﻭﻛﹶﺎﻥﹶ ﻭﺭﺍﺀﻫﻢ ﻣﻠِﻚ ﻳﺄﹾﺧﺬﹸ ﻛﹸﻞﱠ ﺳﻔِﻴﻨﺔٍ ﻏﹶﺼﺒﺎﹰ ( ﺍﻟﻜﻬﻒ ﺍﻵﻳﺔ] [٧٩
-٤ﺍﻟﺼﻨﺎﻋﺎﺕ ﺍﳊﺮﺑﻴﺔ ﻭﻫﻲ ﻣﺎ ﻛﺎﻥ ﻟﺪﺍﻭﺩ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻦ ﻓﻀﻞ ﰲ ﺻﻨﺎﻋﺔ ﺍﻟﺪﺭﻭﻉ ،ﻛﻤﺎ ﻭﺭﺩ ﺫﻟﻚ
ﰲ ﺳﻮﺭﺓ ﺳﺒﺄ ﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ) :ﻭﻟﹶﻘﹶﺪ ﺁﺗﻴﻨﺎ ﺩﺍﻭﻭﺩ ﻣِﻨﺎ ﻓﹶﻀﻼﹰ ﻳﺎ ﺟِﺒﺎﻝﹸ
ﺃﹶﻭﺑِﻲ ﻣﻌﻪ ﻭﺍﻟﻄﱠﻴﺮ ﻭﺃﹶﻟﹶﻨﺎ ﻟﹶﻪ ﺍﻟﹾﺤﺪِﻳﺪ ( ﺳﺒﺄ ﺍﻵﻳﺔ] [١٠
ﻭﻗﺎﻝ ﻛﺬﻟﻚ ﰲ ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ ):ﻭﺍﻟﻠﹼﻪ ﺟﻌﻞﹶ ﻟﹶﻜﹸﻢ ﻣﻤﺎ ﺧﻠﹶﻖ ﻇِﻼﹶﻻﹰ ﻭﺟﻌﻞﹶ ﻟﹶﻜﹸﻢ ﻣﻦ ﺍﻟﹾﺠِﺒﺎﻝِ ﺃﹶﻛﹾﻨﺎﻧﺎﹰ ﻭﺟﻌﻞﹶ ﻟﹶﻜﹸﻢ ﺳﺮﺍﺑِﻴﻞﹶ ﺗﻘِﻴﻜﹸﻢ ﺍﻟﹾﺤـﺮ ﻭﺳـﺮﺍﺑِﻴﻞﹶ
ﺗﻘِﻴﻜﹸﻢ ﺑﺄﹾﺳﻜﹸﻢ ﻛﹶﺬﹶﻟِﻚ ﻳﺘِﻢ ﻧِﻌﻤﺘﻪ ﻋﻠﹶﻴﻜﹸﻢ ﻟﹶﻌﻠﱠﻜﹸﻢ ﺗﺴﻠِﻤﻮﻥﹶ( ﺍﻟﻨﺤﻞ ﺍﻵﻳﺔ ][81
- 141 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﻭﻫﻨﺎ ﻟﻨﺎ ﺃﻥ ﻧﺸﲑ ﺃﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻗﺎﻝ ﺑﺄﻧﻪ ﺟﻌﻞ ﺍﻟﺴﺮﺍﺑﻴﻞ ﺃﻭ ﺍﻟﺪﺭﻭﻉ ﺍﻟﱵ ﺗﻘﻴﻨﺎ ﰲ ﺍﳊﺮﺏ ﺃﻭ ﺍﻟﺒﺄﺱ ﻟﻜﻨﻪ ﱂ ﻳﺬﻛﺮ ﺑﺘﺎﺗﺎ ﺍﻧﻪ ﺟﻌﻞ ﻟﻨﺎ ﺍﻟﺴﻴﻮﻑ ﻭﺍﻟﺮﻣﺎﺡ ﻭﺍﻟﻨﺒﺎﻝ ﻭﻏﲑﻫﺎ . ﳑﺎ ﻳﺪﻝ ﺃﻥ ﺍﳌﺴﻠﻢ ﻟﻴﺲ ﻗﺎﻃﻊ ﻃﺮﻳﻖ ،ﻭﻟﻴﺲ ﺟﺒﺎﺭﺍ ﰲ ﺍﻷﺭﺽ ﻭﺇﳕﺎ ﻣﺪﺍﻓﻌﺎ ﻋﻠﻰ ﺩﻳﻨﻪ ﻭﻋﺮﺿﻪ ﻭﻣﺎﻟﻪ .ﻭﳍﺬﺍ ﺟﺎﺀ ﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﰲ ﺳﻮﺭﺓ ﺍﻷﻧﻔﺎﻝ : )ﻭﺃﹶﻋِﺪﻭﺍﹾ ﻟﹶﻬﻢ ﻣﺎ ﺍﺳﺘﻄﹶﻌﺘﻢ ﻣﻦ ﻗﹸﻮﺓٍ ﻭﻣِﻦ ﺭﺑﺎﻁِ ﺍﻟﹾﺨﻴﻞِ ﺗﺮﻫِﺒﻮﻥﹶ ﺑِـﻪِ ﻋـﺪﻭ ﺍﻟﻠﹼـﻪِ ﻭﻋﺪﻭﻛﹸﻢ ﻭﺁﺧﺮِﻳﻦ ﻣِﻦ ﺩﻭﻧِﻬِﻢ ﻻﹶ ﺗﻌﻠﹶﻤﻮﻧﻬﻢ ﺍﻟﻠﹼﻪ ﻳﻌﻠﹶﻤﻬﻢ ﻭﻣﺎ ﺗﻨﻔِﻘﹸﻮﺍﹾ ﻣِﻦ ﺷﻲﺀٍ ﻓِﻲ ﺳﺒِﻴﻞِ ﺍﻟﻠﹼﻪِ ﻳﻮﻑ ﺇِﻟﹶﻴﻜﹸﻢ ﻭﺃﹶﻧﺘﻢ ﻻﹶ ﺗﻈﹾﻠﹶﻤﻮﻥ َ( ﺍﻷﻧﻔﺎﻝ ﺍﻵﻳﺔ][ 60
ﻱ -ﺍﻟﻨﺤﺖ ﻭﺍﻟﺰﺧﺮﻓﺔ ﻓﺒﺎﻹﺿﺎﻓﺔ ﺇﱃ ﳓﺖ ﺍﻟﺒﻴﻮﺕ ﻭﺯﺧﺮﻓﺘﻬﺎ ،ﻋﻜﻒ ﺍﻟﻘﺪﻣﺎﺀ ﻋﻠﻰ ﺍﻟﺘﻔﻨﻦ ﰲ ﺻﻨﺎﻋﺔ ﺍﻟﺘﻤﺎﺛﻴﻞ ﻣﺴﺘﺨﺪﻣﲔ ﳐﺘﻠﻒ ﺍﳌﻮﺍﺩ ﺍﳊﺠﺮﻳﺔ ،ﺍﳊﺪﻳﺪﺓ ﻭﺍﻟﻨﺤﺎﺳﻴﺔ ..........ﺍﱁ .
ﻓﻠﻘﺪ ﻭﺭﺩ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﻗﻮﻟﻪ ﺟﻞ ﻭﻋﻼ )ﻭﺍﺗﺨﺬﹶ ﻗﹶﻮﻡ ﻣﻮﺳﻰ ﻣِﻦ ﺑﻌﺪِﻩِ ﻣِﻦ ﺣﻠِﻴﻬِﻢ ﻋِﺠﻼﹰ ﺟﺴﺪﺍﹰ ﻟﱠﻪ ﺧﻮﺍﺭ ﺃﹶﻟﹶﻢ ﻳﺮﻭﺍﹾ ﺃﹶﻧﻪ ﻻﹶ ﻳﻜﹶﻠﱢﻤﻬﻢ ﻭﻻﹶ ﻳﻬﺪِﻳﻬِﻢ ﺳـﺒِﻴﻼﹰ ﺍﺗﺨـﺬﹸﻭﻩ ﻭﻛﹶﺎﻧﻮﺍﹾ ﻇﹶﺎﻟِﻤِﲔ (ﺍﻷﻋﺮﺍﻑ ﺍﻵﻳﺔ ][148 - 142 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﻛﻤﺎ ﻛﺎﻥ ﳍﻢ ﻣﻌﺮﻓﺔ ﺑﺎﻟﺰﺧﺮﻓﺔ ،ﻓﻘﺪ ﻭﺭﺩ ﻛﺘﺎﺏ ﺍﷲ )ﺃﹶﻭ ﻳﻜﹸﻮﻥﹶ ﻟﹶﻚ ﺑﻴﺖ ﻣﻦ
ﺯﺧﺮﻑٍ ﺃﹶﻭ ﺗﺮﻗﹶﻰ ﻓِﻲ ﺍﻟﺴﻤﺎﺀ ﻭﻟﹶﻦ ﻧﺆﻣِﻦ ﻟِﺮﻗِﻴﻚ ﺣﺘﻰ ﺗﻨﺰﻝﹶ ﻋﻠﹶﻴﻨﺎ ﻛِﺘﺎﺑﺎﹰ ﻧﻘﹾﺮﺅﻩ ﻗﹸﻞﹾ ﺳﺒﺤﺎﻥﹶ ﺭﺑﻲ ﻫﻞﹾ ﻛﹸﻨﺖ ﺇﹶﻻﱠ ﺑﺸﺮﺍﹰ ﺭﺳﻮﻻﹰ ﺍﻹﺳﺮﺍﺀ ﺍﻵﻳﺔ][٩٣
ﻙ -ﺍﻟﺴـﺤـﺮ ﻟﻘﺪ ﻛﺎﻥ ﺍﻟﺴﺤﺮ ﻣﻬﻨﺔ ﻃﺐ ﻣﺸﻮﺑﺔ ﺑﺎﻋﺘﻘﺎﺩﺍﺕ ﻻﻫﻮﺗﻴﺔ ﻣﻴﺘﺎﻓﻴﺰﻳﻘﻴﺔ ،ﻳﺪﺭﻙ ﺍﻟﻌﺎﻣﺔ ﻭﺟﻮﺩﻫﺎ ﻭﺃﳘﻴﺘﻬﺎ ﻟﻜﻨﻬﻢ ﳚﻬﻠﻮﻥ ﺍﻟﻜﺜﲑ ﻋﻦ ﻣﺎﻫﻴﺘﻬﺎ ﻭﻛﻨﻬﻬﺎ ،ﻭﻻ ﳚﺪﻭﻥ ﺗﻔﺴﲑﺍ ﻟﻜﺜﲑ ﻣﻦ ﺟﻮﺍﻧﺒﻬﺎ . ﻭﻟﻘﺪ ﻋﺮﻓﺖ ﺍﺯﺩﻫﺎﺭﺍ ﰲ ﻋﻬﺪ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﻟﺬﻱ ﻋﺰﻯ ﺍﻟﻌﻠﻤﺎﺀ ﻃﺒﻴﻌﺔ ﻣﻌﺠﺰﺍﺗﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺃﺎ ﻣﻦ ﺟﻨﺲ ﺍﻻﺯﺩﻫﺎﺭ ﺍﻟﺴﺎﺋﺪ ﺇﺑﺎﻥ ﺗﻠﻚ ﺍﳊﻘﺒﺔ .
ﻓﻘﺪ ﻭﺭﺩ ﰲ ﻛﺘﺎﺑﻪ ﻋﺰ ﻭﺟﻞ )ﻗﹶﺎﻟﹸﻮﺍ ﺃﹶﺭﺟِﻪِ ﻭﺃﹶﺧﺎﻩ ﻭﺍﺑﻌﺚﹾ ﻓِـﻲ ﺍﻟﹾﻤـﺪﺍﺋِﻦِ
ﺣﺎﺷِﺮِﻳﻦ (ﺍﻟﺸﻌﺮﺍﺀ ﺍﻵﻳﺔ] [٣٦
)ﻭﺟﺎﺀ ﺍﻟﺴﺤﺮﺓﹸ ﻓِﺮﻋﻮﻥﹶ ﻗﹶﺎﻟﹾﻮﺍﹾ ﺇِﻥﱠ ﻟﹶﻨﺎ ﻷَﺟﺮﺍﹰ ﺇِﻥ ﻛﹸﻨﺎ ﻧﺤﻦ ﺍﻟﹾﻐﺎﻟِﺒِﲔ (ﺍﻷﻋـﺮﺍﻑ ﺍﻵﻳﺔ ][ 113
- 143 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﺭ -ﺍﻟــﺰﺭﺍﻋـﺔ ﻗﺎﻝ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﰲ ﺳﻮﺭﺓ ﺍﻟﻮﺍﻗﻌﺔ )ﺃﹶﺃﹶﻧﺘﻢ ﺗﺰﺭﻋﻮﻧﻪ ﺃﹶﻡ ﻧﺤﻦ ﺍﻟﺰﺍﺭِﻋﻮﻥ(َ ﺍﻵﻳﺔ] .[٦٤
ﻭﻗﺎﻝ ﰲ ﺳﻮﺭﺓ ﻳﻮﺳﻒ ﺍﻵﻳﺔ ) ٤٧ﻗﹶﺎﻝﹶ ﺗﺰﺭﻋﻮﻥﹶ ﺳﺒﻊ ﺳِﻨِﲔ ﺩﺃﹶﺑﺎﹰ ﻓﹶﻤﺎ ﺣﺼﺪﺗﻢ ﻓﹶﺬﹶﺭﻭﻩ ﻓِﻲ ﺳﻨﺒﻠِﻪِ ﺇِﻻﱠ ﻗﹶﻠِﻴﻼﹰ ﻣﻤﺎ ﺗﺄﹾﻛﹸﻠﹸﻮﻥﹶ ( . ﻓﺎﻟﺰﺭﺍﻋﺔ ﻣﻬﻨﺔ ﺍﺳﺘﺨﺪﻣﺖ ﺩﺍﺋﻤﺎ ﻭﺃﺑﺪﺍ ﻛﻔﺎﺻﻞ ﺑﲔ ﺍﻟﺮﻳﻒ ﻭﺍﳌﺪﻳﻨﺔ ،ﺫﻟﻚ ﻛﻮﺎ ﲢﺘﺎﺝ ﺇﱃ ﺍﻷﺭﺍﺿﻲ ﺍﳋﺼﺒﺔ ﺍﳌﺘﺮﺍﻣﻴﺔ ﺍﻷﻃﺮﺍﻑ ﺑﻌﻴﺪﺓ ﻋﻦ ﺗﻌﻘﻴﺪﺍﺕ ﺍﳌﺪﻳﻨﺔ ﻭﺗﺪﺍﺧﻞ ﺍﳌﻬﻦ ﺎ . ﻭﻫﻲ ﳘﺰﺓ ﺍﻟﻮﺻﻞ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺤﻀﺮﻱ ﻭﺍﻟﺮﻳﻔﻲ ﺣﻴﺚ ﻳﺘﻢ ﺍﻟﺘﺒﺎﺩﻝ ﺑﻴﻨﻬﻤﺎ ﰲ ﺳﻮﻕ ﺍﳌﺪﻳﻨﺔ ،ﺃﻳﻦ ﻳﻌﺮﺽ ﺍﻷﻭﻝ ﺍﳌﻮﺍﺩ ﺍﳉﺎﻫﺰﺓ ﻟﻼﺳﺘﻬﻼﻙ ﻭ ﻳﻘﺪﻡ ﺍﻟﺜﺎﱐ ﺍﳌﺰﺭﻭﻋﺎﺕ ﻭﻣﻮﺍﺩ ﺍﳋﺎﻡ ﻛﺎﻟﺰﻳﻮﺕ ﻭﺍﻷﺻﻮﺍﻑ ﻭﺍﻷﺧﺸﺎﺏ ﻭﻏﲑﻫﺎ ... ﻭﻧﻈﺮﺍ ﻟﻮﺟﻮﺩ ﻣﻬﻨﺔ ﺍﻟﺰﺭﺍﻋﺔ ﺿﻤﻦ ﺍﻹﻃﺎﺭ ﺍﻟﻔﻴﺰﻳﺎﺋﻲ ﻭﺍﻻﺟﺘﻤﺎﻋﻲ ﻟﻜﺜﲑ ﻣﻦ ﺍﳌﺪﻥ ﺍﻟﻘﺪﳝﺔ ،ﻓﻘﺪ ﺫﻫﺐ ﺍﻟﺒﺎﺣﺜﻮﻥ ﺇﱃ ﺗﺼﻨﻴﻔﻬﺎ ﻣﺪﻥ ﺯﺭﺍﻋﻴﺔ ﺃﻭ ﻣﺎ ﻋﺮﻑ ﺑﺎﳌﺪﻳﻨﺔ ﺍﻟﺰﺭﺍﻋﻴﺔ ،ﺣﻴﺚ ﻳﻌﺘﱪﻭﺎ ﺇﺣﺪﻯ ﻣﺮﺍﺣﻞ ﺗﻄﻮﺭ ﺍﳌﺪﻳﻨﺔ ﺇﱃ ﻏﺎﻳﺔ ﺑﻠﻮﻍ ﺍﳌﺮﺣﻠـﺔ ﺍﻟﻨﻬﺎﺋﻴﺔ ﺍﻟﱵ ﻳﺼﺒﺢ ﻓﻴﻬﺎ ﺍﻟﻔﺎﺻﻞ ﺑﲔ ﻓﻀﺎﺀ ﺍﳌﺪﻳﻨﺔ ﻭﻓﻀﺎﺀ ﺍﻟﺮﻳﻒ ﺃﻭﺿﺢ.
- 144 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﻓﻴﺼﺒﺢ ﺍﻷﻭﻝ ﺃﻛﺜﺮ ﺗﻌﻘﻴﺪﺍ ،ﻭﻳﺒﻘﻰ ﺍﻟﺜﺎﱐ ﰲ ﺑﺴﺎﻃﺘﻪ ،ﺃﻭ ﺑﺘﻌﺒﲑ ﺁﺧﺮ ﻓﺎﻥ ﺍﻟﺘﻐﲑﺍﺕ ﺍﻟﱵ ﲢﺪﺙ ﺩﺍﺧﻞ ﺍﻷﻭﻝ ﺗﻜﻮﻥ ﺟﺪ ﻣﺘﺴﺎﺭﻋﺔ ،ﻧﻈﺮﺍ ﻟﺘﺪﺍﺧﻞ ﻭﺗﻨﺎﻓﺮ ﻋﻮﺍﻣﻞ ﻋﺪﺓ ﺍﺟﺘﻤﺎﻋﻴﺔ ﻭ ﺍﻗﺘﺼﺎﺩﻳﺔ ﻭﻛﺬﺍ ﻓﻴﺰﻳﻮﻟﻮﺟﻴﺔ ،ﰲ ﺣﲔ ﺗﻜﻮﻥ ﻭﺗﲑﺓ ﺍﻟﺘﻐﲑ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺜﺎﱐ ﺟﺪ ﻣﺘﺒﺎﻃﺌﺔ ،ﺇﻥ ﱂ ﺗﻜﻦ ﻣﻨﻌﺪﻣﺔ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﻷﺣﻴﺎﻥ . ﻭﺇﻧﺎ ﻟﻨﺴﺘﻐﺮﺏ ﻛﻴﻒ ﺃﻥ ﺍﳌﺪﻳﻨﺔ ﻣﻊ ﺿﻴﻘﻬﺎ ﺍﺗﺴﻌﺖ ﺇﱃ ﺃﻥ ﴰﻠﺖ ﻭﺿﻤﺖ ﲨﻴﻊ ﺍﳊﺮﻑ ﻭﺍﳌﻬﻦ ،ﺇﻻ ﺃﺎ ﻋﺠﺰﺕ ﺃﻭ ﺍﻣﺘﻨﻌﺖ ﻟﺴﺒﺐ ﻣﺎ ﻋﻦ ﺍﺣﺘﻮﺍﺀ ﻣﻬﻨﺔ ﺍﻟﺰﺭﺍﻋﺔ ﺿﻤﻦ ﳎﺎﻝ ﺗﻄﻮﺭﻫﺎ ؟؟؟ ﺇﻧﺎ ﻧﻌﺘﻘﺪ ﺃﻥ ﺍﻹﺟﺎﺑﺔ ﻋﻦ ﻫﺎﺗﻪ ﺍﻹﺷﻜﺎﻟﻴﺔ ﻛﻔﻴﻞ ﲝﻞ ﻛﺜﲑ ﻣﻦ ﻣﺸﺎﻛﻞ ﺍﻟﺘﺤﻀﺮ ﺍﳌﻌﺎﺻﺮ ﺃﻳﻦ ﺃﺿﺤﺖ ﺍﳌﺪﻥ ﺗﻌﺎﱐ ﻣﻦ ﺁﺛﺎﺭﻩ ﺍﻟﺴﻠﺒﻴﺔ :ﻛﺎﻟﺘﻠﻮﺙ ﻭ ﺍﻻﺧﺘﻨﺎﻕ ﻭﺍﻟﻀﺠﻴﺞ ﻭﺣﻮﺍﺩﺙ ﺍﻟﻄﺮﻗﺎﺕ ،ﺣﱴ ﺃﺿﺤﺖ ﻣﻜﺎﻥ ﻏﲑ ﺻﺤﻲ ﻟﻌﻴﺶ ﺍﻹﻧﺴﺎﻥ ﻓﻴﻪ . ﳍﺬﺍ ﻧﺮﻯ ﺃﻥ ﺍﻟﺪﻭﻝ ﺃﺻﺒﺤﺖ ﺗﻀﻊ ﺿﻤﻦ ﺃﻭﻟﻮﻳﺎﺎ ﻫﺎﺗﻪ ﺍﻷﻣﺮﺍﺽ ﺍﻟﺒﻴﺌﻴﺔ ﺑﻞ ﺗﻌﺪﺕ ﺫﻟﻚ ﺇﱃ ﺗﺸﻜﻴﻞ ﻭﺯﺍﺭﺍﺕ ﻭﺃﺣﺰﺍﺏ ﻹﳚﺎﺩ ﺍﳊﻠﻮﻝ ﳍﺎ . ﻓﻨﺮﻯ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ ﻛﻴﻒ ﺃﺻﺒﺢ ﻳﻮﱃ ﺃﳘﻴﺔ ﻛﱪﻯ ﻟﻠﻤﺴﺎﺣﺎﺕ ﺍﳋﻀﺮﺍﺀ ﻭ ﻛﻴﻒ ﻳﺴﻌﻰ ﺍﻟﻜﻞ ﺇﱃ ﺗﺮﺣﻴﻞ ﺍﳌﺮﺍﻛﺰ ﺍﻟﺼﻨﺎﻋﻴﺔ ﺇﱃ ﺃﻃﺮﺍﻑ ﺍﻟﻌﻤﺎﺋﺮ ﰒ ﻋﺰﳍﺎ ﺑﻌﺪ ﺫﻟﻚ ﺑﻔﻀﺎﺀﺍﺕ ﻧﺒﺎﺗﻴﺔ ﻟﺘﻔﺎﺩﻱ ﺃﺿﺮﺍﺭﻫﺎ .
- 145 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﻟﺪﻯ ﻓﺎﻥ ﺇﺩﻣﺎﺝ ﻣﻬﻨﺔ ﺍﻟﺰﺭﺍﻋﺔ ﺿﻤﻦ ﺍﶈﻴﻂ ﺍﳊﻀﺮﻱ ،ﺃﺿﺤﺖ ﺿﺮﻭﺭﺓ ﻟﺘﺪﺍﺭﻙ ﺑﻨﺎﺀ ﻓﻀﺎﺀ ﺣﻀﺮﻱ ﺳﻠﻴﻢ ﻳﺴﺎﻫﻢ ﺑﺸﻜﻞ ﻓﻌﺎﻝ ﰲ ﺭﺑﻂ ﺍﻹﻧﺴﺎﻥ ﻣﺮﺓ ﺃﺧﺮﻯ ﺑﺎﻷﺭﺽ ﺃﻱ ﺑﻴﺌﺘﻪ ،ﻭ ﻻ ﻳﻜﻔﻲ ﺍﻻﻫﺘﻤﺎﻡ ﺑﺬﻟﻚ ﻋﻠﻰ ﺍﳌﺴﺘﻮﻳﺎﺕ ﺍﻟﻮﺯﺍﺭﻳﺔ ﻣﺎ ﱂ ﻳﻜﻦ ﻫﻨﺎﻙ ﺟﺪﻳﺔ ﰲ ﻋﻤﻞ ﺟﻮﺍﺭﻱ ﻋﻠﻤﻲ ،ﻳﺼﺒﺢ ﺍﻹﻧﺴﺎﻥ ﺍﳊﻀﺮﻱ ،ﺍﳌﺼﻨﻊ ﻭﺍﳌﺜﻘﻒ ،ﻭﺍﳌﻴﻜﺎﻧﻴﻜﻲ ،ﻭﺍﻟﺒﻨﺎﺀ ،ﻭﺍﻟﻄﺒﻴﺐ ﳑﺎﺭﺱ ﻟﻠﺰﺭﺍﻋﺔ ﻭﺟﺰﺀ ﻻ ﻳﺘﺠﺰﺃ ﻣﻦ ﻛﻴﺎﻧﻪ ﻭﺛﻘﺎﻓﺘﻪ ،ﻭﻫﻮﺍﻳﺎﺗﻪ . ﺻﺤﻴﺢ ﺃﻥ ﺍﻟﺰﺭﺍﻋﺔ ﲢﺘﺎﺝ ﺇﱃ ﻓﻀﺎﺀ ﻭﺍﺳﻊ ﻣﺘﺮﺍﻣﻲ ﺍﻷﻃﺮﺍﻑ ﺑﻌﻜﺲ ﺍﻟﻔﻀﺎﺀ ﺍﳊﻀﺮﻱ ﺍﻟﺬﻱ ﻫﻮ ﰲ ﺃﺻﻠﻪ ﳏﺪﺩﺍ ﻭ ﻣﻬﻴﻜﻼ ﲝﺴﺐ ﺍﻟﻨﺸﺎﻃﺎﺕ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ،ﻟﻜﻨﻨﺎ ﻧﻌﺘﻘﺪ ﺃﻥ ﺍﻟﺘﻘﺪﻡ ﺍﻟﺘﻜﻨﻮﻟﻮﺟﻲ ﻭ ﺍﻟﺒﺤﻮﺙ ﺍﻟﺰﺭﺍﻋﻴﺔ ﻛﻔﻴﻠﺔ ﺑﺘﺤﺪﻳﺪ ﺃﻧﻮﺍﻉ ﻣﻦ ﺍﻟﺰﺭﺍﻋﺔ ﺍﻟﱵ ﳝﻜﻦ ﺇﺩﻣﺎﺟﻬﺎ ﰲ ﺍﶈﻴﻂ ﺍﳊﻀﺮﻱ ،ﺣﱴ ﻧﺴﺘﻄﻴﻊ ﲡﻨﺐ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻟﺘﺴﺎﺭﻉ ﺍﻟﻌﻤﺮﺍﱐ ﺍﻟﻐﲑ ﻣﻨﻈﻢ ،ﻭ ﺍﻟﺬﻱ ﻳﻨﺘﺞ ﻋﻨﻪ ﺳﻠﺒﻴﺎﺕ ﻋﺪﺓ ﺑﻴﺌﻴﺔ ﻭﺍﺟﺘﻤﺎﻋﻴﺔ. ﻭﻟﻘﺪ ﺃﻗﺮﻥ ﺍﷲ ﰲ ﺇﻋﺠﺎﺑﻪ ﺑﻌﻤﺮﺍﻥ ﺃﻫﻞ ﺳﺒﺄ ﺑﲔ ﺍﳌﺴﺎﻛﻦ ﻭ ﺍﳉﻨﺎﻥ ﻓﻘﺎﻝ : )ﻟﹶﻘﹶﺪ ﻛﹶﺎﻥﹶ ﻟِﺴﺒﺈٍ ﻓِﻲ ﻣﺴﻜﹶﻨِﻬِﻢ ﺁﻳﺔﹲ ﺟﻨﺘﺎﻥِ ﻋﻦ ﻳﻤِﲔٍ ﻭﺷِﻤﺎﻝٍ ﻛﹸﻠﹸﻮﺍ ﻣِﻦ ﺭ ﺯﻕِ ﺭﺑﻜﹸﻢ ﻭﺍﺷﻜﹸﺮﻭﺍ ﻟﹶﻪ ﺑﻠﹾﺪﺓﹲ ﻃﹶﻴﺒﺔﹲ ﻭﺭﺏ ﻏﹶﻔﹸﻮﺭ (ﺳﺒﺄ ﺍﻵﻳﺔ] [١٥ ﺃﺿﻒ ﺇﱃ ﺫﻟﻚ ﳒﺪﻩ ﺟﻞ ﻭﻋﻼ ﰲ ﻛﺜﲑ ﻣﻦ ﻣﻮﺿﻊ ﻳﺪﻋﻮ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺇﱃ ﺍﻟﺘﻔﻜﺮ ﻭﺍﻟﺘﺪﺑﺮ ﰲ ﺁﻳﺎﺕ ﺃﺷﺎﺭﺕ ﺇﱃ ﺍﻟﺰﺭﻉ ﻭﺍﻟﺜﻤﺎﺭ ﻭﻓﻀﻠﻪ ﰲ ﺫﻟﻚ ﻋﻠﻰﺍﻹﻧﺴﺎﻥ ،ﻓﻘﺎﻝ ﰲ ﺳﻮﺭﺓ ) ﺍﻷﻧﻌﺎﻡ ﺍﻵﻳﺔ : (٩٩ - 146 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
)ﻭﻫﻮ ﺍﻟﱠﺬِﻱ ﺃﹶﻧﺰﻝﹶ ﻣِﻦ ﺍﻟﺴﻤﺎﺀِ ﻣﺎﺀً ﻓﹶﺄﹶﺧﺮﺟﻨﺎ ﺑِﻪِ ﻧﺒـﺎﺕ ﻛﹸـﻞﱢ ﺷـﻲﺀٍ ﻓﹶﺄﹶﺧﺮﺟﻨﺎ ﻣِﻨﻪ ﺧﻀِﺮﺍﹰ ﻧﺨﺮِﺝ ﻣِﻨﻪ ﺣﺒﺎﹰ ﻣﺘﺮﺍﻛِﺒﺎﹰ ﻭﻣِﻦ ﺍﻟﻨﺨﻞِ ﻣِﻦ ﻃﹶﻠﹾﻌِﻬـﺎ
ﻗِﻨﻮﺍﻥﹲ ﺩﺍﻧِﻴﺔﹲ ﻭﺟﻨﺎﺕٍ ﻣﻦ ﺃﹶﻋﻨﺎﺏٍ ﻭﺍﻟﺰﻳﺘﻮﻥﹶ ﻭﺍﻟﺮﻣﺎﻥﹶ ﻣﺸـﺘﺒِﻬﺎﹰ ﻭﻏﹶﻴـﺮ
ﻣﺘﺸﺎﺑِﻪٍ ﺍﻧﻈﹸﺮﻭﺍﹾ ﺇِﻟِﻰ ﺛﹶﻤﺮِﻩِ ﺇِﺫﹶﺍ ﺃﹶﺛﹾﻤﺮ ﻭﻳﻨﻌِﻪِ ﺇِﻥﱠ ﻓِﻲ ﺫﹶﻟِﻜﹸﻢ ﻵﻳـﺎﺕٍ ﻟﱢﻘﹶـﻮﻡٍ
ﻳﺆﻣِﻨﻮﻥﹶ (.
.٣ﺍﳌــﻌـﺎﻣـﻼﺕ ﺍ - .ﺍﻟﺰﻭﺍﺝ ﻭ ﻫﻮ ﺍﺭﺗﺒﺎﻁ ﻣﻘﺪﺱ ﺑﲔ ﺍﻟﺮﺟﻞ ﻭ ﺍﳌﺮﺃﺓ ﻟﺘﻜﻮﻳﻦ ﺃﺳﺮﺓ ،ﻓﻬﻲ ﺍﳋﻠﻴﺔ ﺍﳌﻜﻮﻧﺔ ﻟﻠﻤﺠﺘﻤﻊ . ﻓﺤﺮﻛﺔ ﻫﺎﺗﻪ ﺍﻷﺳﺮﺓ ﻭﺗﻔﺎﻋﻼﺎ ﻭﻋﻼﻗﺎﺎ ﺑﻐﲑﻫﺎ ﻣﻦ ﺍﻷﺳﺮ ﻋﻠﻰ ﲨﻴﻊ ﺍﻷﺻﻌﺪﺓ ﻭﺍﺎﻻﺕ ﻫﻲ ﺃﺳﺎﺱ ﺍﻻﺟﺘﻤﺎﻉ ﺍﻟﺒﺸﺮﻱ ﲟﻔﻬﻮﻣﻪ ﺍﻟﻮﺍﺳﻊ . ﻭ ﻫﻲ ﺍﻟﻠﺒﻨﺔ ﺍﻷﻭﱃ ﻟﺘﻄﻮﺭﻩ ﻭﳕﻮﻩ .
- 147 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﻓﻠﻘﺪ ﻭﺭﺩ ﰲ ﻛﺘﺎﺏ ﺍﻟﻮﱃ ) :ﻭﻣِﻦ ﺁﻳﺎﺗِﻪِ ﺃﹶﻥﹾ ﺧﻠﹶﻖ ﻟﹶﻜﹸﻢ ﻣﻦ ﺃﹶﻧﻔﹸﺴِﻜﹸﻢ ﺃﹶﺯﻭﺍﺟﺎﹰ ﻟﱢﺘﺴﻜﹸﻨﻮﺍ ﺇِﻟﹶﻴﻬﺎ ﻭﺟﻌﻞﹶ ﺑﻴﻨﻜﹸﻢ ﻣﻮﺩﺓﹰ ﻭﺭﺣﻤﺔﹰ ﺇِﻥﱠ ﻓِﻲ ﺫﹶﻟِﻚ ﻟﹶﺂﻳﺎﺕٍ ﻟﱢﻘﹶـﻮﻡٍ ﻳﺘﻔﹶﻜﱠﺮﻭﻥﹶ ( ﺍﻟﺮﻭﻡ ﺍﻵﻳﺔ] [٢١
ﺏ - .ﺍﻟــﻘــﺮﻱ ﻭ ﺍﻻﺳــﺘــﻀﺎﻓــﺔ ﺃﻭﱃ ﺍﳌﻌﺎﻣﻼﺕ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﻣﻔﻬﻮﻡ ﺍﻟﻘﺮﻳﺔ ،ﻭﻫﻲ ﺍﻹﻃﻌﺎﻡ ﺃﻭ ﻣﺎ ﻳﻌﺮﻑ ﺑﺎﻟﻘﺮﻱ ، ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺫﻟﻚ ﻓﺈﺎ ﺳﻠﻮﻙ ﺍﺟﺘﻤﺎﻋﻲ ﳏﺾ . ﻭ ﻫﻲ ﻋﻤﻠﻴﺔ ﺗﻮﺍﺻﻞ ﺑﲔ ﺍﻷﻓﺮﺍﺩ ﻟﺘﺤﻘﻴﻖ ﺍﻟﻐﺎﻳﺔ ﺍﻷﲰﻰ ﻣﻦ ﺍﻟﺘﺤﻀﺮ ﻭ ﻫﻲ ﺍﻟﺘﻌﺎﺭﻑ ﻭﺍﻟﺘﻌﺎﻭﻥ . ﻭﻫﻲ ﺍﻟﺘﺮﺑﺔ ﺍﳋﺼﺒﺔ ﺍﻟﱵ ﻧﺒﺘﺖ ﺑﲔ ﺟﻮﺍﻧﺒﻬﺎ ﺑﺬﺭﺓ ﺍﻟﺘﺤﻀﺮ ﻭﻫﻲ ﺍﺣﺪﻯ ﻭﺍﺟﻬﺎﺕ ﺍﳌﺸﺎﺭﻛﺔ ﻟﻠﻔﺮﺩ ﺩﺍﺧﻞ ﻣﺪﻳﻨﺘﻪ . ﻟﻘﺪ ﻭﺭﺩ ﰲ ﻛﺘﺎﺏ ﺍﳌﻮﱃ ﻋﺰ ﻭﺟﻞ ﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ :
)ﺃﹶﻭ ﺇِﻃﹾﻌﺎﻡ ﻓِﻲ ﻳﻮﻡٍ ﺫِﻱ ﻣﺴﻐﺒﺔٍ ( ﺍﻟﺒﻠﺪ ﺍﻵﻳﺔ] [١٤
- 148 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﻭ ﻗﻮﻟﻪ ﻛﺬﻟﻚ ﰲ ﺳﻮﺭﺓ ﺍﻹﻧﺴﺎﻥ ﺍﻵﻳﺔ ) : ٠٨ﻭﻳﻄﹾﻌِﻤﻮﻥﹶ ﺍﻟﻄﱠﻌﺎﻡ ﻋﻠﹶﻰ ﺣﺒﻪِ ﻣِﺴﻜِﻴﻨﺎﹰ ﻭﻳﺘِﻴﻤﺎﹰ ﻭﺃﹶﺳِﲑﺍﹰ (. ﻭﻛﺬﺍ ﻗﻮﻟﻪ ﻋﻦ ﺿﻴﻒ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ )ﻓﹶﺮﺍﻍﹶ ﺇِﻟﹶﻰ ﺃﹶﻫﻠِﻪِ ﻓﹶﺠﺎﺀ ﺑِﻌِﺠﻞٍ ﺳﻤِﲔٍ
اﻟﺬارﯾﺎت اﻵﯾﺔ] [٢٦
ﺝ -.ﺍﻟــﺒــﻴـﻊ ﻭﺍﻟﺸﺮﺍﺀ ﻭﻫﻨﺎ ﻻ ﻧﻘﺼﺪ ﺑﻪ ﻣﻬﻨﺔ ﺍﻟﺘﺠﺎﺭﺓ ﲟﻔﻬﻮﻣﻬﺎ ﺍﻟﻮﺍﺳﻊ ،ﻭﻛﺬﺍ ﴰﻮﻟﻴﺘﻬﺎ ﻭ ﺇﳕﺎ ﻧﻘﺼﺪ ﺍﳌﻌﺎﻣﻼﺕ ﺍﻟﻴﻮﻣﻴﺔ ﺑﲔ ﺍﻷﻓﺮﺍﺩ ﺩﺍﺧﻞ ﺍﺘﻤﻊ ﰲ ﺗﺒﺎﺩﻝ ﺍﳌﻨﺎﻓﻊ ﺑﻴﻨﻬﻢ ﻋﻠﻰ ﺃﺳﺎﺱ ﺍﻟﺒﻴﻊ ﻭﺍﻟﺸﺮﺍﺀ .
ﻓﻠﻘﺪ ﻭﺭﺩ ﰲ ﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﰲ ﺳﻮﺭﺓ ﻳﻮﺳﻒ )ﻭﺷﺮﻭﻩ ﺑِﺜﹶﻤﻦٍ ﺑﺨﺲٍ ﺩﺭﺍﻫِﻢ ﻣﻌﺪﻭﺩﺓٍ ﻭﻛﹶﺎﻧﻮﺍﹾ ﻓِﻴﻪِ ﻣِﻦ ﺍﻟﺰﺍﻫِﺪِﻳﻦ
ﯾﻮﺳﻒ اﻵﯾﺔ] [٢٠
ﻭﻗﺎﻝ ﻛﺬﻟﻚ ﰲ ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ )ﻭﻛﹶﺬﹶﻟِﻚ ﺑﻌﺜﹾﻨﺎﻫﻢ ﻟِﻴﺘﺴﺎﺀﻟﹸﻮﺍ ﺑﻴﻨﻬﻢ ﻗﹶـﺎﻝﹶ ﻗﹶﺎﺋِـﻞﹲ ﻣﻨﻬﻢ ﻛﹶﻢ ﻟﹶﺒِﺜﹾﺘﻢ ﻗﹶﺎﻟﹸﻮﺍ ﻟﹶﺒِﺜﹾﻨﺎ ﻳﻮﻣﺎﹰ ﺃﹶﻭ ﺑﻌﺾ ﻳﻮﻡٍ ﻗﹶﺎﻟﹸﻮﺍ ﺭﺑﻜﹸﻢ ﺃﹶﻋﻠﹶﻢ ﺑِﻤﺎ ﻟﹶﺒِﺜﹾﺘﻢ ﻓﹶﺎﺑﻌﺜﹸﻮﺍ - 149 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﺃﹶﺣﺪﻛﹸﻢ ﺑِﻮﺭِﻗِﻜﹸﻢ ﻫﺬِﻩِ ﺇِﻟﹶﻰ ﺍﻟﹾﻤﺪِﻳﻨﺔِ ﻓﹶﻠﹾﻴﻨﻈﹸﺮ ﺃﹶﻳﻬﺎ ﺃﹶﺯﻛﹶﻰ ﻃﹶﻌﺎﻣﺎﹰ ﻓﹶﻠﹾﻴﺄﹾﺗِﻜﹸﻢ ﺑِﺮِﺯﻕٍ ﻣﻨـﻪ ﻭﻟﹾﻴﺘﻠﹶﻄﱠﻒ ﻭﻟﹶﺎ ﻳﺸﻌِﺮﻥﱠ ﺑِﻜﹸﻢ ﺃﹶﺣﺪﺍ (ً ﺍﻵﻳﺔ ].[١٩ ﺯﻳﺎﺩﺓ ﻋﻠﻰ ﻋﻤﻠﻴﺔ ﺍﳌﺒﺎﺩﻟﺔ ﰲ ﺑﺴﺎﻃﺘﻬﺎ ﻓﻘﺪ ﻋﺮﻓﺖ ﻫﺎﺗﻪ ﺍﻟﺸﻌﻮﺏ ﻭﺍﻷﻣﻢ ﺻﻚ ﺍﻷﻣﻮﺍﻝ ﻣﻦ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ .....ﺍﱁ .
ﺩ -.ﺍﻹﻳــﺠﺎﺭ ﻭﺍﻻﺳــﺘــﺪﺍﻧـــﺔ ﻭﺭﺩ ﰲ ﺳﻮﺭﺓ ﺍﻟﻘﺼﺺ ﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ )ﻗﹶﺎﻟﹶﺖ ﺇِﺣﺪﺍﻫﻤﺎ ﻳﺎ ﺃﹶﺑﺖِ ﺍﺳﺘﺄﹾﺟِﺮﻩ ﺇِﻥﱠ ﺧﻴﺮ ﻣﻦِ ﺍﺳﺘﺄﹾﺟﺮﺕ ﺍﻟﹾﻘﹶﻮِﻱ ﺍﻟﹾﺄﹶﻣِﲔ ﺍﻟﻘﺼﺺ ﺍﻵﻳﺔ] [٢٦
ﻭﻗﺎﻝ ﺃﻳﻀﺎ ﰲ ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ )ﻓﹶﺎﻧﻄﹶﻠﹶﻘﹶﺎ ﺣﺘﻰ ﺇِﺫﹶﺍ ﺃﹶﺗﻴﺎ ﺃﹶﻫﻞﹶ ﻗﹶﺮﻳﺔٍ ﺍﺳﺘﻄﹾﻌﻤﺎ
ﺃﹶﻫﻠﹶﻬﺎ ﻓﹶﺄﹶﺑﻮﺍ ﺃﹶﻥ ﻳﻀﻴﻔﹸﻮﻫﻤﺎ ﻓﹶﻮﺟﺪﺍ ﻓِﻴﻬﺎ ﺟِﺪﺍﺭﺍﹰ ﻳﺮِﻳﺪ ﺃﹶﻥﹾ ﻳﻨﻘﹶﺾ ﻓﹶﺄﹶﻗﹶﺎﻣﻪ ﻗﹶﺎﻝﹶ ﻟﹶﻮ ﺷِﺌﹾﺖ ﻟﹶﺎﺗﺨﺬﹾﺕ ﻋﻠﹶﻴﻪِ ﺃﹶﺟﺮﺍﹰ ﺍﻟﻜﻬﻒ ﺍﻵﻳﺔ] [٧٧
ﻓﺎﻹﳚﺎﺭ ﻭ ﺍﻷﺟﺮ ﻛﺎﻧﺎ ﻣﻦ ﺍﳌﻌﺎﻣﻼﺕ ﻟﻸﻣﻢ ﺍﻟﱵ ﻭﺭﺩ ﺫﻛﺮﻫﺎ ﰲ ﺍﻟﻘﺮﺁﻥ ،ﻭﻫﻮ ﺳﻠﻮﻙ ﺍﺟﺘﻤﺎﻋﻲ ﻳﻨﻈﻢ ﻋﻼﻗﺔ ﺍﻟﻨﺎﺱ ﺑﺒﻌﻀﻬﻢ ﺍﻟﺒﻌﺾ ،ﻭﻳﻘﺪﺭ ﺍﳉﻬﺪ ﻭﺍﻟﺼﻨﻴﻊ ﻭﳛﺪﺩ ﻟﻪ ﺃﺟﺮﺍ ،ﻭﻫﻲ ﺩﺭﺟﺔ ﻣﻦ ﺍﻟﺘﺤﻀﺮ ﻭﺍﻟﺮﻗﻲ ﻟﻼﺟﺘﻤﺎﻉ ﺍﻟﺒﺸﺮﻱ ﰲ ﺗﻠﻚ ﺍﻷﺯﻣﻨﺔ ﻻﺯﻟﺖ ﻣﺘﻮﺍﺻﻠﺔ ﻭﻣﻮﺟﻮﺩﺓ ﺇﱃ ﻳﻮﻣﻨﺎ ﻫﺬﺍ . - 150 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﻭﻛﺬﻟﻚ ﻓﻘﺪ ﻭﺟﺪﺕ ﺍﻻﺳﺘﺪﺍﻧﺔ ﺃﻭ ﺍﻻﻗﺘﺮﺍﺽ ﻛﻌﻼﻗﺔ ﺍﺟﺘﻤﺎﻋﻴﺔ ﻭ ﺍﻗﺘﺼﺎﺩﻳﺔ ﻣﺘﺠﺪﺭﺓ ﺑﲔ ﺍﻟﻨﺎﺱ ﰲ ﺗﻌﺎﻣﻼﻢ ،ﻓﻠﻤﺎ ﺟﺎﺀ ﺍﻹﺳﻼﻡ ﻋﻤﻞ ﻋﻠﻰ ﺗﻨﻈﻴﻢ ﺗﻠﻚ ﺍﻟﻌﻼﻗﺔ ﲟﺎ ﳛﻔﻆ ﻟﻜﻞ ﺫﻱ ﺣﻖ ﺣﻘﻪ .
ﻓﻠﻘﺪ ﻭﺭﺩ ﰲ ﻛﺘﺎﺏ ﺍﻟﻮﱃ ﻗﻮﻟﻪ )ﻭﻟﹶﻜﹸﻢ ﻧِﺼﻒ ﻣﺎ ﺗﺮﻙ ﺃﹶﺯﻭﺍﺟﻜﹸﻢ ﺇِﻥ ﻟﱠﻢ
ﻳﻜﹸﻦ ﻟﱠﻬﻦ ﻭﻟﹶﺪ ﻓﹶﺈِﻥ ﻛﹶﺎﻥﹶ ﻟﹶﻬﻦ ﻭﻟﹶﺪ ﻓﹶﻠﹶﻜﹸﻢ ﺍﻟﺮﺑﻊ ﻣِﻤﺎ ﺗﺮﻛﹾﻦ ﻣِﻦ ﺑﻌﺪِ
ﻭﺻِﻴﺔٍ ﻳﻮﺻِﲔ ﺑِﻬﺎ ﺃﹶﻭ ﺩﻳﻦٍ ﻭﻟﹶﻬﻦ ﺍﻟﺮﺑﻊ ﻣِﻤﺎ ﺗﺮﻛﹾﺘﻢ ﺇِﻥ ﻟﱠﻢ ﻳﻜﹸﻦ ﻟﱠﻜﹸﻢ
ﻭﻟﹶﺪ ﻓﹶﺈِﻥ ﻛﹶﺎﻥﹶ ﻟﹶﻜﹸﻢ ﻭﻟﹶﺪ ﻓﹶﻠﹶﻬﻦ ﺍﻟﺜﱡﻤﻦ ﻣِﻤﺎ ﺗﺮﻛﹾﺘﻢ ﻣﻦ ﺑﻌﺪِ ﻭﺻِﻴﺔٍ ﺗﻮﺻﻮﻥﹶ
ﺑِﻬﺎ ﺃﹶﻭ ﺩﻳﻦٍ ﻭﺇِﻥ ﻛﹶﺎﻥﹶ ﺭﺟﻞﹲ ﻳﻮﺭﺙﹸ ﻛﹶﻼﹶﻟﹶﺔﹰ ﺃﹶﻭ ﺍﻣﺮﺃﹶﺓﹲ ﻭﻟﹶﻪ ﺃﹶﺥ ﺃﹶﻭ ﺃﹸﺧﺖ
ﻓﹶﻠِﻜﹸﻞﱢ ﻭﺍﺣِﺪٍ ﻣﻨﻬﻤﺎ ﺍﻟﺴﺪﺱ ﻓﹶﺈِﻥ ﻛﹶﺎﻧﻮﺍﹾ ﺃﹶﻛﹾﺜﹶﺮ ﻣِﻦ ﺫﹶﻟِﻚ ﻓﹶﻬﻢ ﺷﺮﻛﹶﺎﺀ ﻓِﻲ
ﺍﻟﺜﱡﻠﹸﺚِ ﻣِﻦ ﺑﻌﺪِ ﻭﺻِﻴﺔٍ ﻳﻮﺻﻰ ﺑِﻬﺎ ﺃﹶﻭ ﺩﻳﻦٍ ﻏﹶﻴﺮ ﻣﻀﺂﺭ ﻭﺻِﻴﺔﹰ ﻣﻦ ﺍﻟﻠﹼﻪِ ﻭﺍﻟﻠﹼﻪ ﻋﻠِﻴﻢ ﺣﻠِﻴﻢ ﺍﻟﻨﺴﺎﺀ ﺍﻵﻳﺔ] [١٢
ﻩ -.ﺍﻟﺴﻔﺮ ﻭﺍﻟﺘﺮﺣﺎﻝ ﻭﺍﳍﺠﺮﺓ ﻧﻈﺮﺍ ﻟﺘﻜﺮﺍﺭﻫﺎ ﻭﺇﻟﻔﻬﺎ ﺃﺿﺤﺖ ﻋﺎﺩﺓ ﺃﻛﺜﺮ ﻣﻨﻬﺎ ﻭﺳﻴﻠﺔ ﻟﻠﻌﻴﺶ ،ﻭ ﻫﻲ ﺇﺣﺪﻯ ﻭﺳﺎﺋﻞ ﺍﻟﺘﻮﺍﺻﻞ ﺑﲔ ﺍﻟﺘﺠﻤﻌﺎﺕ ﺍﻟﺒﺸﺮﻳﺔ ﻳﺘﻢ ﺧﻼﳍﺎ ﺍﳌﺒﺎﺩﻻﺕ ﺍﻟﺘﺠﺎﺭﻳﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﻴﺔ ،ﻭﻫﻲ ﻛﺬﻟﻚ ﺃﺩﺍﺓ ﺍﺣﺘﻜﺎﻙ ﻟﺘﻔﺎﻋﻞ ﺍﻟﺸﻌﻮﺏ ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ .
- 151 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﻭﻫﻲ ﺫﺍﺕ ﺍﺛﺮ ﻣﺎﺩﻱ ﰲ ﲢﺪﻳﺪ ﻃﺮﻕ ﺍﳌﻮﺍﺻﻼﺕ ﻭﻣﻨﺎﻓﺬﻫﺎ ،ﻭﺃﺑﻮﺍﺏ ﺍﳌﺪﻥ . ﻭﻫﻲ ﻣﻊ ﺫﻟﻚ ﺑﺮﻳﺪ ﺍﻷﺧﺒﺎﺭ ﰲ ﺍﻟﻨﻮﺍﺋﺐ ﻭ ﺍﻷﻓﺮﺍﺡ ﻭ ﻗﺮﺍﺀﺓ ﺍﻟﺸﻌﺮ ﻭﺗﻮﺍﺗﺮ ﺍﻷﺣﺎﺩﻳﺚ ﻭﺍﳊﻜﺎﻳﺎﺕ ﻭﺍﻟﻔﻨﻮﻥ .
ﻭ –.ﻧـﻘــﻞ ﺍﻷﺧﺒﺎﺭ ) ﺍﻹﻋﻼﻡ( ﻋﻜﻔﺖ ﺍﻷﻣﻢ ﺍﻟﺴﺎﻟﻔﺔ ﻋﻠﻰ ﻧﻘﻞ ﺍﻷﺧﺒﺎﺭ ﻭﺗﻮﺍﺗﺮﻫﺎ ﰲ ﺧﻼﻝ ﺍﳌﻬﺮﺟﺎﻧﺎﺕ ﻭﺍﳌﺒﺎﺩﻻﺕ ﺍﻟﺘﺠﺎﺭﻳﺔ ﻭﺍﳌﻨﺎﻇﺮﺍﺕ ﺍﻟﺸﻌﺮﻳﺔ ﰲ ﺍﻷﺳﻮﺍﻕ . ﻓﻜﺎﻧﺖ ﺍﻟﻘﻮﺍﻓﻞ ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﻣﻴﺰﺎ ﺍﻟﺘﺠﺎﺭﻳﺔ ﺇﻻ ﺃﺎ ﻛﺎﻧﺖ ﺃﺩﺍﺓ ﻓﻌﺎﻟﺔ ﰲ ﻧﻘﻞ ﺍﻷﺧﺒﺎﺭ ﻭﺍﻷﻧﺒﺎﺀ ﺑﲔ ﺍﻷﻓﺮﺍﺩ ﻭﺍﻟﺸﻌﻮﺏ ﻭﺍﻷﻣﻢ . ﻭﻳﻜﻔﻲ ﺃﻥ ﻧﺸﲑ ﺇﱃ ﻫﺬﺍ ﺍﻟﺘﻮﺍﺗﺮ ﻭﺃﺛﺮﻩ ﰲ ﻧﻘﻞ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﳌﻌﻠﻘﺎﺕ ﺍﻟﺸﻌﺮﻳﺔ ﻭﺍﻷﻗﻮﺍﻝ ﻭﺍﳊﻜﻢ ﻭﺍﻷﻣﺜﺎﻝ ﻟﻜﺜﲑ ﻣﻦ ﺍﻟﺸﻌﺮﺍﺀ ﻭﺍﳊﻜﻤﺎﺀ .
ﻙ -.ﺍﻻﺗــﻔﺎﻗﺎﺕ ﻭﺍﳌﻌﺎﻫﺪﺍﺕ ﻭﺍﳌﻔﺎﻭﺿﺎﺕ
ﻭﻫﻲ ﺍﻻﻟﺘﺰﺍﻣﺎﺕ ﺍﳌﺘﺒﺎﺩﻟﺔ ﺑﲔ ﻓﺮﺩﻳﻦ ﺃﻭ ﻗﺒﻴﻠﺘﲔ ﺃﻭ ﺇﻣﱪﺍﻃﻮﺭﻳﺘﲔ ،ﻭﻫﻮ ﺳﻠﻮﻙ ﻣﺘﺤﻀﺮ ﰲ ﻣﻌﺎﳉﺔ ﺍﻟﻨــﺰﺍﻋﺎﺕ ﻭﺍﻟﺘﻮﺗﺮﺍﺕ ،ﻭﲢﻘﻴﻖ ﺑﻄﺮﻳﻘﺔ ﺳﻠﻤﻴﺔ ﳌﺼﻠﺤﺔ ﻣﻌﻴﻨﺔ.
- 152 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﻓﻘﺪ ﻭﺭﺩ ﰲ ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ ﰲ ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ ﺍﻵﻳﺔ ) : ٩٤ﻗﹶﺎﻟﹸﻮﺍ ﻳﺎ ﺫﹶﺍ ﺍﻟﹾﻘﹶﺮﻧﻴﻦِ ﺇِﻥﱠ ﻳﺄﹾﺟﻮﺝ ﻭ ﻣﺄﹾﺟﻮﺝ ﻣﻔﹾﺴِﺪﻭﻥﹶ ﻓِﻲ ﺍﹾﻟﺄﹶﺭﺽِ ﻓﹶﻬﻞﹾ ﻧﺠﻌﻞﹸ ﻟﹶﻚ ﺧﺮﺟﺎﹰ ﻋﻠﹶﻰ ﺃﹶﻥ ﺗﺠﻌﻞﹶ ﺑﻴﻨﻨﺎ ﻭﺑﻴﻨﻬﻢ ﺳﺪﺍﹰ ﺍﻟﻜﻬﻒ ﺍﻵﻳﺔ] [ ٩٤
ﻱ -.ﺍﻟــﺤــــﺮﻭﺏ ﻭﻫﻲ ﺍﺣﺪﻯ ﺍﳌﻌﺎﻣﻼﺕ ﺍﻟﺴﻠﺒﻴﺔ ﺍﻟﱵ ﻧﺸﺄﺕ ﺑﲔ ﺍﻟﺸﻌﻮﺏ ،ﻭﺍﻷﻓﺮﺍﺩ ﻭﺍﳉﻤﺎﻋﺎﺕ ﰲ ﺣﺮﻛﻴﺘﻬﺎ ﻋﱪ ﺍﻷﺯﻣﻨﺔ،ﻭﻛﺎﻧﺖ ﻭﺳﻴﻠﺔ ﻣﻦ ﻭﺳﺎﺋﻞ ﺍﻟﺘﻐﲑ ﰲ ﺍﻻﺟﺘﻤﺎﻉ ﺍﻟﺒﺸﺮﻱ ﰲ ﺍﻏﻠﺐ ﺍﻷﺣﻴﺎﻥ . ﻭﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﻛﻮﺎ ﺳﻠﻮﻙ ﻏﲑ ﻣﺘﺤﻀﺮ ﻓﻬﻲ ﳎﺎﻧﺒﺔ ﻟﻠﻐﺎﻳﺔ ﺍﻟﻜﱪﻯ ﰲ ﺗﻮﺍﺟﺪ ﺍﻟﺸﻌﻮﺏ ،ﻭﺍﻷﻣﻢ ﻋﻠﻰ ﻫﺎﺗﻪ ﺍﻷﺭﺽ ﻭﻫﻲ ﺍﻟﺘﻌﺎﺭﻑ ﻭ ﺍﻟﺘﺒﺎﺩﻝ ﻭ ﺍﻟﺘﻨﺎﻓﺲ ﰲ ﺇﻋﻤﺎﺭ ﺍﻷﺭﺽ ﻭﺯﺭﺍﻋﺔ ﺍﳋﲑ .
ﻭﻗﺪ ﻋﺮﻓﺖ ﺍﻟﺸﻌﻮﺏ ﻭ ﺍﻷﻣﻢ ﺍﻟﻐﺎﺑﺮﺓ ﺍﻟﺘﻄﺎﺣﻦ ﻭ ﺍﻟﺘﻘﺎﺗﻞ ﻛﻤﺎ ﺩﻝ ﻋﻠﻰ ﺫﻟﻚ
ﺍﻟﻘﺮﺁﻥ ﰲ ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ )ﻗﹶﺎﻟﹶﺖ ﺇِﻥﱠ ﺍﻟﹾﻤﻠﹸﻮﻙ ﺇِﺫﹶﺍ ﺩﺧﻠﹸﻮﺍ ﻗﹶﺮﻳﺔﹰ ﺃﹶﻓﹾﺴﺪﻭﻫﺎ ﻭﺟﻌﻠﹸﻮﺍ ﺃﹶﻋِﺰﺓﹶ ﺃﹶﻫﻠِﻬﺎ ﺃﹶﺫِﻟﱠﺔﹰ ﻭﻛﹶﺬﹶﻟِﻚ ﻳﻔﹾﻌﻠﹸﻮﻥﹶ
- 153 -
اﻟﻨﻤﻞ اﻵﯾﺔ] [٣٤
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﻭﻗﻮﻟﻪ ﻛﺬﻟﻚ )ﺍﺭﺟِﻊ ﺇِﻟﹶﻴﻬِﻢ ﻓﹶﻠﹶﻨﺄﹾﺗِﻴﻨﻬﻢ ﺑِﺠﻨﻮﺩٍ ﻟﱠﺎ ﻗِﺒﻞﹶ ﻟﹶﻬﻢ ﺑِﻬﺎ ﻭﻟﹶﻨﺨﺮِﺟﻨﻬﻢ ﻣﻨﻬﺎ ﺃﹶﺫِﻟﱠﺔﹰ ﻭﻫﻢ ﺻﺎﻏِﺮﻭﻥﹶ ﺍﻟﻨﻤﻞ ﺍﻵﻳﺔ] [٣٧
-.٤ﺍﻟــﺠﺮﺍﺋـــﻢ ﻭﺍﻵﻓــﺎﺕ ﺍﻟﻐﺮﻳﺐ ﺍﻧﻪ ﻻ ﳝﻜﻦ ﺍﻟﺘﻄﺮﻕ ﺇﱃ ﺍﻟﺘﺤﻀﺮ ﺩﻭﻥ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﺍﳉﺮﺍﺋﻢ ﻭﺍﻵﻓﺎﺕ . ﻓﻘﺪ ﺍﺛﺒﺖ ﺍﻟﻮﺍﻗﻊ ﺃﻥ ﺍﻟﻌﻼﻗﺔ ﺑﻴﻨﻬﻤﺎ ﻣﻄﺮﺩﺓ ﻓﻜﻠﻤﺎ ﺗﻘﺪﻡ ﺍﻹﻧﺴﺎﻥ ﻭﲢﻀﺮ ﻛﻠﻤﺎ ﺍﺯﺩﺍﺩﺕ ﺍﳉﺮﺍﺋﻢ ﻭ ﺗﻨﻮﻋﺖ . ﻭﻳﻜﻔﻲ ﺃﻥ ﻧﺸﲑ ﺇﱃ ﺍﻟﻌﻮﺍﺻﻢ ﺍﻷﻛﺜﺮ ﺗﻘﺪﻡ ﻭﺭﻓﺎﻫﻴﺔ ﻓﻬﻲ ﲢﺘﻮﻱ ﻋﻠﻰ ﻧﺴﺒﺔ ﻋﺎﻟﻴﺔ ﻣﻦ ﺍﳉﺮﺍﺋﻢ ﻭﺍﻵﻓﺎﺕ ،ﻭﺗﻜﺎﺩ ﻫﻨﺎ ﻛﺬﻟﻚ ﺃﻥ ﺗﺼﺪﻕ ﺍﳌﻘﻮﻟﺔ ) ﺇﻥ ﺍﻟﺸﻲﺀ ﻳﻌﺮﻑ ﺑﻀﺪﻩ (. ﻭﺍﻥ ﺍﻟﺒﺸﺮﻳﺔ ﺃﻭ ﺍﺘﻤﻌﺎﺕ ﺍﻟﻮﺍﺭﺩ ﺫﻛﺮﻫﺎ ﰲ ﺍﻟﻘﺮﺁﻥ ﻗﺪ ﺷﻬﺪﺕ ﺃﻧﻮﺍﻉ ﻛﺜﲑﺓ ﻣﻦ ﺍﳉﺮﺍﺋﻢ ﻭﺍﻵﻓﺎﺕ ،ﻭﻻ ﻳﺴﻌﻨﺎ ﻫﻨﺎ ﺇﻻ ﺗﻨﺎﻭﻝ ﺃﻋﻈﻤﻬﺎ ﻭ ﺃﻛﺜﺮﻫﺎ ﺗﺄﺛﲑﺍ ﻋﻠﻰ ﺑﻨﻴﺔ ﺍﻻﺟﺘﻤﺎﻉ ﺍﻟﺒﺸﺮﻱ ،ﻭﺃﻛﺜﺮﻫﺎ ﲢﻄﻴﻤﺎ ﻷﺭﻛﺎﻧﻪ ﻭﺍﻟﱵ ﻛﺎﻧﺖ ﺳﺒﺒﺎ ﰲ ﺯﻭﺍﻝ ﺃﻣﻢ ﻋﱪ ﺍﻟﻌﺼﻮﺭ ﻭﻫﻲ ﻛﺎﻟﺘﺎﱄ :
- 154 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
-.١ﺍﻟﺴــﺮﻗــﺔ : ﻭ ﻫﻲ ﺍﻟﺘﻌﺪﻱ ﻋﻠﻰ ﳑﺘﻠﻜﺎﺕ ﺍﻟﻐﲑ ﻭ ﺃﺧﺬﻫﺎ ﰲ ﻏﻔﻠﺔ ﺃﻭ ﺿﻌﻒ ﻣﻦ ﺻﺎﺣﺒﻬﺎ . ﻭﻳﻜﻔﻴﻨﺎ ﺩﻻﻟﺔ ﻋﻠﻰ ﺫﻟﻚ ﻣﻮﻗﻒ ﺇﺧﻮﺓ ﻳﻮﺳﻒ ﻣﻦ ﺃﺧﻴﻬﻢ ﻳﻮﻡ ﺍﻢ ﺑﺴﺮﻗﺔ ﺻﻮﺍﻉ ﺍﳌﻠﻚ ،ﻟﻨﺪﺭﻙ ﻣﺪﻯ ﺻﺮﺍﻣﺔ ﺍﻷﻣﻢ ﻭ ﺍﻷﻓﺮﺍﺩ ﻓﻴﻤﺎ ﻣﻀﻰ ﻋﻠﻰ ﻣﻌﺎﻗﺒﺔ ﺍﳉﺎﱐ ﻭﺭﻓﻀﻬﻢ ﻛﻠﻴﺔ ﳍﺬﺍ ﺍﻟﺴﻠﻮﻙ ﺍﻟﺬﻱ ﻳﻘﻮﺽ ﺃﺭﻛﺎﻥ ﺍﺘﻤﻌﺎﺕ ،ﻭﻳﻬﺪﺩ ﺍﻟﻨﺎﺱ ﰲ ﺃﻣﻨﻬﻢ ﻋﻠﻰ ﺣﺎﺟﺘﻬﻢ ،ﻭﻣﺼﺎﳊﻬﻢ .
ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﰲ ﺳﻮﺭﺓ ﻳﻮﺳﻒ ) :ﻗﹶﺎﻟﹸﻮﺍﹾ ﺗﺎﻟﻠﹼﻪِ ﻟﹶﻘﹶﺪ ﻋﻠِﻤﺘﻢ ﻣﺎ ﺟِﺌﹾﻨﺎ ﻟِﻨﻔﹾﺴِﺪ ﻓِﻲ ﺍﻷَﺭﺽِ ﻭﻣﺎ ﻛﹸﻨﺎ ﺳﺎﺭِﻗِﲔ (ﻳﻮﺳﻒ ﺍﻵﻳﺔ][73
-. ٠٢ﺍﻟــﻘــﺘــﻞ ﻫﻮ ﺳﻔﻚ ﻟﻠﺪﻣﺎﺀ ﺑﻐﲑ ﻭﺟﻪ ﺣﻖ .ﻭﻫﻮ ﺍﻋﺘﺪﺍﺀ ﻋﻠﻰ ﺟﻮﻫﺮ ﺍﻟﻮﺟﻮﺩ ﻭﻫﻮ ﺍﳊﻴﺎﺓ ﻭﻫﻮ ﺗﺮﻭﻳﻊ ﻟﻠﺬﺍﺕ ﺍﻟﺒﺸﺮﻳﺔ ﻭﺍﻋﺘﺪﺍﺀ ﻋﻠﻰ ﺃﻭﱃ ﺍﳊﻘﻮﻕ ﻟﻺﻧﺴﺎﻥ . ﻭ ﻫﻮ ﻛﺬﻟﻚ ﺍﻧﺘﻔﺎﺀ ﻟﻠﻐﺎﻳﺔ ﺍﻟﻜﱪﻯ ﰲ ﺇﻋﻤﺎﺭ ﺍﻷﺭﺽ . ﻭﳍﺬﺍ ﻓﺎﻥ ﺯﻭﺍﻝ ﺍﻟﺪﻧﻴﺎ ﺃﻫﻮﻥ ﻋﻨﺪ ﺍﷲ ﻣﻦ ﻗﺘﻞ ﻧﻔﺲ ﻭﺍﺣﺪﺓ .ﻓﻘﺪﺳﻴﺔ ﺍﳊﻴﺎﺓ ﺃﺳﺎﺱ ﻟﻠﻌﻴﺶ ﻭﺍﻻﺟﺘﻤﺎﻉ . - 155 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﻭﻗﺪ ﻋﺪﺕ ﺟﺮﳝﺔ ﺍﻟﻘﺘﻞ ﺩﺍﺋﻤﺎ ﻭ ﺃﺑﺪﺍ ﺍﻛﱪ ﺍﳌﻮﺑﻘﺎﺕ ﻋﻨﺪ ﻛﻞ ﺍﺘﻤﻌﺎﺕ ﻋﱪ ﺍﻟﻌﺼﻮﺭ ﻭﺍﱃ ﻳﻮﻣﻨﺎ ﻫﺬﺍ . ﻭ ﳍﺬﺍ ﻓﻘﺪ ﺷﺪﺩ ﺍﻹﺳﻼﻡ ﰲ ﺣﺪ ﺍﻟﻘﺘﻞ ﻓﺠﺎﺀ ﺣﻜﻤﻪ ﺃﻥ ﺍﻟﺴﻦ ﺑﺎﻟﺴﻦ ﻭﺍﻟﻌﲔ ﺑﺎﻟﻌﲔ .
ﻭﻗﺪ ﻭﺭﺩ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺫﻛﺮ ﺫﻟﻚ ﰲ ﺍﻵﻳﺎﺕ ﺍﻟﺘﺎﻟﻴﺔ ﻓﻘﺎﻝ ﺳﺒﺤﺎﻧﻪ ﻭ ﺗﻌﺎﱃ : )ﻭﻻﹶ ﺗﻘﹾﺘﻠﹸﻮﺍﹾ ﺍﻟﻨﻔﹾﺲ ﺍﻟﱠﺘِﻲ ﺣﺮﻡ ﺍﻟﻠﹼﻪ ﺇِﻻﱠ ﺑِﺎﳊﹶﻖ ﻭﻣﻦ ﻗﹸﺘِﻞﹶ ﻣﻈﹾﻠﹸﻮﻣﺎﹰ ﻓﹶﻘﹶﺪ ﺟﻌﻠﹾﻨﺎ ﻟِﻮﻟِﻴﻪِ ﺳﻠﹾﻄﹶﺎﻧﺎﹰ ﻓﹶﻼﹶ ﻳﺴﺮِﻑ ﻓﱢﻲ ﺍﻟﹾﻘﹶﺘﻞِ ﺇِﻧﻪ ﻛﹶﺎﻥﹶ ﻣﻨﺼﻮﺭﺍﹰ ( ﺍﻹﺳﺮﺍﺀ ﺍﻵﻳﺔ].[ 33
- . ٠٣ﺍﻟـــﺰﻧﺎ ﻭﺍﻟــﻠـــﻮﺍﻁ ﻭ ﳘﺎ ﺇﺷﺒﺎﻉ ﻟﻠﻐﺮﻳﺰﺓ ﺍﳉﻨﺴﻴﺔ ﺑﻄﺮﻕ ﳐﺎﻟﻔﺔ ﻟﻠﺸﺮﻉ ﻭ ﺍﻟﻔﻄﺮﺓ .ﻓﺎﻷﻭﱃ ﳏﻄﻤﺔ ﻟﻌﻼﻗﺔ ﺍﻟﺮﺟﻞ ﺑﺎﳌﺮﺃﺓ ،ﻭﺑﺎﻟﺘﺎﱄ ﻟﺒﻨﻴﺔ ﺍﻷﺳﺮﺓ ﺍﻟﱵ ﺗﻌﺘﱪ ﺃﺳﺎﺱ ﺍﻻﺟﺘﻤﺎﻉ ﺍﻟﺒﺸﺮﻱ ﻭﺍﻟﺜﺎﻧﻴﺔ ﻫﻲ ﻣﺮﻭﻕ ﻋﻦ ﺍﻟﻔﻄﺮﺓ ،ﻭﳐﺮﺑﺔ ﻟﺒﻨﺎﺀ ﺍﺘﻤﻊ ﺍﻟﻘﺎﺋﻢ ﻋﻠﻰ ﻗﺪﺳﻴﺔ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﳌﺮﺃﺓ ﻭﺍﻟﺮﺟﻞ ﻭﺍﻟﺬﻱ ﲰﺎﻩ ﺍﳌﻮﱃ ﻋﺰ ﻭﺟﻞ ﺑﺎﳌﻴﺜﺎﻕ ﺍﻟﻐﻠﻴﻆ .
- 156 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﻭﻛﻼ ﺍﳉﺮﳝﺘﲔ ﻛﺎﻧﺘﺎ ﳏﻞ ﺫﻡ ﻭﻧﻜﺮﺍﻥ ﻋﱪ ﺍﻟﻌﺼﻮﺭ . ﻭﻟﻨﺎ ﰲ ﺍﻷﻣﻢ ﺍﻟﱵ ﻭﺭﺩ ﺫﻛﺮﻫﺎ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﺸﺎﻫﺪ ﻋﻠﻰ ﺫﻟﻚ ﻓﻠﻘﺪ ﻭﺭﺩ ﰲ ﺳﻮﺭﺓ ﻳﻮﺳﻒ ) ﻭﻗﹶﺎﻝﹶ ﻧِﺴﻮﺓﹲ ﻓِﻲ ﺍﻟﹾﻤﺪِﻳﻨﺔِ ﺍﻣﺮﺃﹶﺓﹸ ﺍﻟﹾﻌﺰِﻳﺰِ ﺗﺮﺍﻭِﺩ ﻓﹶﺘﺎﻫﺎ ﻋﻦ ﻧﻔﹾﺴِﻪِ ﻗﹶﺪ ﺷﻐﻔﹶﻬﺎ ﺣﺒﺎﹰ ﺇِﻧﺎ ﻟﹶﻨﺮﺍﻫﺎ ﻓِﻲ ﺿﻼﹶﻝٍ ﻣﺒِﲔٍ ( ﻳﻮﺳﻒ ﺍﻵﻳﺔ ][٣٠
ﻭﻛﺬﻟﻚ ﰲ ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ )ﻭﻻﹶ ﺗﻘﹾﺮﺑﻮﺍﹾ ﺍﻟﺰﻧﻰ ﺇِﻧﻪ ﻛﹶﺎﻥﹶ ﻓﹶﺎﺣِﺸﺔﹰ ﻭﺳﺎﺀ ﺳﺒِﻴﻼﹰ ﺍﻹﺳﺮﺍﺀ ﺍﻵﻳﺔ] [٣٢
ﻭ ﻫﻨﺎﻙ ﺁﻳﺎﺕ ﺗﻨﺎﻭﻟﺖ ﻇﺎﻫﺮﺓ ﺍﻟﻠﻮﺍﻁ ﰲ ﻗﻮﻡ ﻟﻮﻁ ،ﻭﻛﻴﻒ ﺃﻥ ﺣﻀﺎﺭﻢ ﻗﺪ ﺯﺍﻟﺖ ﻧﺘﻴﺠﺔ ﻣﺎ ﺃﻗﺘﺮﻓﻮﻩ ﻣﻦ ﺇﰒ ،ﻭﳐﺎﻟﻔﺔ ﻟﻠﺠﺒﻠﺔ ﺍﻟﱵ ﻓﻄﺮ ﺍﷲ ﻋﻠﻴﻬﺎ ﺍﻹﻧﺴﺎﻥ. ﻓﻘﺎﻝ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ : ) ﻭﻟﹸﻮﻃﺎﹰ ﺁﺗﻴﻨﺎﻩ ﺣﻜﹾﻤﺎﹰ ﻭﻋِﻠﹾﻤﺎﹰ ﻭﻧﺠﻴﻨﺎﻩ ﻣِﻦ ﺍﻟﹾﻘﹶﺮﻳﺔِ ﺍﻟﱠﺘِﻲ ﻛﹶﺎﻧﺖ ﺗﻌﻤﻞﹸ ﺍﻟﹾﺨﺒﺎﺋِﺚﹶ ﺇِﻧﻬﻢ ﻛﹶﺎﻧﻮﺍ ﻗﹶﻮﻡ ﺳﻮﺀٍ ﻓﹶﺎﺳِﻘِﲔ (ﺍﻷﻧﺒﻴﺎﺀ ﺍﻵﻳﺔ][ 74
-. ٠٤ﺍﻟـــﻐـــﺶ
ﻣﺼﺪﺭ ﻟﺴﻠﻮﻛﻴﺎﺕ ﻣﻨﺤﺮﻓﺔ ﻭﺃﻇﻬﺮﻫﺎ ﻫﻮ ﲞﺲ ﺍﻟﻜﻴﻞ ﺃﻭ ﺗﻄﻔﻴﻔﻪ ،ﻭﻫﻮ ﻧﻮﻉ ﻣﻦ ﺍﻟﺴﺮﻗﺔ ﻷﻣﻮﺍﻝ ﺍﻟﻨﺎﺱ ﻭﺍﻛﻠﻬﺎ ﺑﺎﻟﺒﺎﻃﻞ . - 157 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﻭﺍﻧﺘﺸﺎﺭ ﺍﻟﻐﺶ ﻫﻮ ﺇﻫﺪﺍﺭ ﻷﻣﻦ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺃﻣﻮﺍﳍﻢ ﻭﳑﺘﻠﻜﺎﻢ ﻭﺿﻴﺎﻉ ﺑﺎﻟﺘﺎﱄ ﻷﻫﻢ ﺭﻛﻦ ﰲ ﺍﻻﺟﺘﻤﺎﻉ ﺍﻟﺒﺸﺮﻱ ﺃﻻ ﻭﻫﻮ ﺍﻷﻣﻦ . ﻭﻟﻘﺪ ﺿﺮﺏ ﺍﷲ ﻟﻨﺎ ﻣﺜﻼ ﰲ ﻗﻮﻡ ﺷﻌﻴﺐ ﺣﻴﺚ ﻛﺎﻧﻮﺍ ﻳﻄﻔﻔﻮﻥ ﺍﻟﻜﻴﻞ ﺇﺫﺍ ﺍﻛﺘﺎﻟﻮﺍ ﻓﺤﻖ ﻋﻠﻴﻬﻢ ﻏﻀﺒﻪ ﻓﺪﻣﺮﻫﻢ ﺗﺪﻣﲑﺍ .
ﻓﺎﻧﺘﻔﺎﺀ ﳌﻈﻬﺮ ﺍﻻﺟﺘﻤﺎﻉ ﰲ ﻋﻼﻗﺘﻬﻢ ﺑﺒﻌﻀﻬﻢ ﺍﻟﺒﻌﺾ ﻛﺎﻥ ﺳﺒﺒﺎ ﰲ ﺯﻭﺍﳍـﻢ ﻭﺍﻧﺪﺛﺎﺭﻫﻢ ﻓﻘﺎﻝ ﺳﺒﺤﺎﻧﻪ )ﻭﺇِﻟﹶﻰ ﻣﺪﻳﻦ ﺃﹶﺧﺎﻫﻢ ﺷﻌﻴﺒﺎﹰ ﻗﹶﺎﻝﹶ ﻳﺎ ﻗﹶﻮﻡِ ﺍﻋﺒﺪﻭﺍﹾ ﺍﻟﻠﹼﻪ ﻣـﺎ ﻟﹶﻜﹸﻢ ﻣﻦ ﺇِﻟﹶـﻪٍ ﻏﹶﻴﺮﻩ ﻭﻻﹶ ﺗﻨﻘﹸﺼﻮﺍﹾ ﺍﻟﹾﻤِﻜﹾﻴﺎﻝﹶ ﻭﺍﻟﹾﻤِﻴﺰﺍﻥﹶ ﺇِﻧﻲ ﺃﹶﺭﺍﻛﹸﻢ ﺑِﺨﻴـﺮٍ ﻭﺇِﻧـﻲ ﺃﹶﺧﺎﻑ ﻋﻠﹶﻴﻜﹸﻢ ﻋﺬﹶﺍﺏ ﻳﻮﻡٍ ﻣﺤِﻴﻂٍ( ﻫﻮﺩ ﺍﻵﻳﺔ] [٨٤
ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻐﺶ ﰲ ﺻﻮﺭﺗﻪ ﺍﳌﺎﺩﻳﺔ ﻣﺮﻓﻮﺿﺎ ،ﻓﻬﻮ ﻛﺬﻟﻚ ﰲ ﺳﻮﺭﺗﻪ ﺍﳌﻌﻨﻮﻳﺔ ﻛﺎﻟﻜﺬﺏ ،ﻭﺷﻬﺎﺩﺓ ﺍﻟﺰﻭﺭ ﻷﻧﻪ ﻭ ﻓﻘﻂ ﺗﻀﻴﻴﻊ ﳌﺼﺎﱀ ﺍﻟﻨﺎﺱ ،ﻭﺗﻀﻴﻴﻊ ﻛﺬﻟﻚ ﳊﻘﻬﻢ . ﻭ ﻫﻮ ﻓﻮﻕ ﺫﻟﻚ ﺣﺠﺐ ﻟﻠﺤﻘﻴﻘﺔ ﰲ ﺗﻌﺎﻣﻞ ﺍﻟﻨﺎﺱ ﻣﻊ ﺑﻌﻀﻬﻢ ﺍﻟﺒﻌﺾ ﻭﻫﺪﻡ ﻟﻌﻼﻗﺔ ﺍﻟﺘﻌﺎﺭﻑ ﺍﻟﱵ ﺗﻌﺘﱪ ﺃﺳﺎﺱ ﺍﻻﺟﺘﻤﺎﻉ ﺍﻟﺒﺸﺮﻱ ﻭﺗﻄﻮﺭﻩ .
- 158 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﺍﳋــــــــﺎﺗـﻤــﺔ ﰲ ﺍﻋﺘﻤﺎﺩﻧﺎ ﻋﻠﻰ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﺍﺳﺘﻄﻌﻨﺎ ﺑﻌﻮﻥ ﺍﷲ ﻭﻣﺸﻴﺌﺘﻪ ﺃﻥ ﳓﺪﺩ ﲨﻴﻊ ﺍﳌﻔﺎﻫﻴﻢ ﺍﻟﻌﻤﺮﺍﻧﻴﺔ ﻭﺍﳌﻌﻤﺎﺭﻳﺔ ،ﺍﻟﱵ ﻳﺴﺘﻄﻴﻊ ﺎ ﺍﳌﺴﻠﻢ ﺃﻥ ﻳﺘﻤﻴﺰ ﻋﻦ ﻏﲑﻩ ﻣﻦ ﺍﳌﻠﻞ ،ﻭﻳﺸﻜﻞ ﺎ ﺍﳌﺜﻞ ﻭﺍﻟﻘﺪﻭﺓ ﺍﻟﱵ ﻳﺪﻋﻮ ﺎ ﺇﱃ ﺩﻳﻨﻪ ﻭﺭﺳﺎﻟﺘﻪ ،ﻭﻳﻌﱪ ﺎ ﻋﻤﻠﻴﺎ ﻭﻣﻴﺪﺍﻧﻴﺎ ﻋﻦ ﺍﺘﻤﻊ ﺍﻟﻔﺎﺿﻞ ﺍﳌﻨﺸﻮﺩ . ﻭﰲ ﺣﺼﺮﻧﺎ ﳍﺎﺗﻪ ﺍﳌﻔﺎﻫﻴﻢ ،ﲤﻜﻨﺎ ﺃﻥ ﺷﺎﺀ ﺍﷲ ﻣﻦ ﺗﻐﻴﲑ ﺑﻌﺾ ﺍﳌﺼﻄﻠﺤﺎﺕ ﻭﺍﳌﺴﻠﻤﺎﺕ ﺍﻟﱵ ﺃﻳﻘﻦ ﺍﻟﻨﺎﺱ ﺃﺎ ﺭﺍﺳﺨﺔ ،ﰲ ﺣﲔ ﻭﻛﻤﺎ ﺭﺃﻳﻨﺎ ﱂ ﻳﻜﻦ ﺭﺳﻮﺧﻬﺎ ﺍﺻﻠﻴﺎ ﺑﻞ ﺷﻜﻠﻴﺎ ﻭﻇﺎﻫﺮﻳﺎ ﻋﻠﻰ ﻧﺴﻖ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﱵ ﲢﺪﺩ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻐﺎﻟﺐ ﻭﺍﳌﻐﻠﻮﺏ ،ﻓﺘﺠﻌﻞ ﺍﻷﺧﲑ ﻣﻮﻟﻊ ﺑﺘﻘﻠﻴﺪ ﺍﻷﻭﻝ . ﻭﻣﻦ ﺿﻤﻦ ﻫﺎﺗﻪ ﺍﳌﻔﺎﻫﻴﻢ ،ﳒﺪ ﻣﺎ ﻳﺴﻤﻰ ﺑﺎﻟﻘﺮﻳﺔ ﻭﺍﳌﺪﻳﻨﺔ ،ﻓﺎﻟﻘﺮﺁﻥ ﻗﺪ ﺗﻨﺎﻭﻝ ﰲ ﺁﻳﺎﺕ ﻛﺜﲑﺓ ﻛﻠﻤﺔ ﺍﻟﻘﺮﻳﺔ ،ﺃﻣﺎ ﻛﻠﻤﺔ ﺍﳌﺪﻳﻨﺔ ﻓﺠﺎﺀ ﺫﻛﺮﻫﺎ ﻋﺮﺿﻴﺎ ﰲ ﺁﻳﺎﺕ ﻣﻌﺪﻭﺩﺓ . ﻭﻟﻘﺪ ﺑﻴﻨﺎ ﺍﳊﻜﻤﺔ ﰲ ﺫﻟﻚ ﻭﻫﻲ ﺃﻥ ﺍﻟﻘﺮﻳﺔ ﰲ ﺗﻌﺮﻳﻔﻬﺎ ﻫﻲ ﺍﳌﺪﻳﻨﺔ ﺍﻟﻜﺒﲑﺓ . ﻟﻜﻦ ﻭﺍﻗﻌﻨﺎ ﺍﻟﻌﻠﻤﻲ ﻭﺍﳌﻴﺪﺍﱐ ﳚﻌﻞ ﻣﻦ ﺍﻟﻘﺮﻳﺔ ﺍﻗﺮﺏ ﺇﱃ ﺍﻟﺮﻳﻒ ﻣﻨﻬﺎ ﺇﱃ ﺍﳊﻀﺮ ﺑﻌﻜﺲ ﺍﳌﺪﻳﻨﺔ ﺍﻟﱵ ﺃﺧﺬﺕ ﺃﺑﻌﺎﺩ ﺍﺻﻄﻼﺣﻴﺔ ﻭﻋﻤﺮﺍﻧﻴﺔ ﺟﺪ ﻣﺬﻫﻠﺔ . - 159 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﺑﻞ ﺍﻷﺧﻄﺮ ﻣﻦ ﺫﻟﻚ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻳﻘﺮﺃ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﻭﻫﻲ ﺗﺸﲑ ﺑﲔ ﺛﻨﻴﺎﻫﺎ ﺇﱃ ﺍﻟﻘﺮﻳﺔ ﻭﺃﻡ ﺍﻟﻘﺮﻯ ﻭ ﻻ ﳚﺪ ﻣﻘﺎﺭﺑﺔ ﺑﲔ ﻣﻌﺘﻘﺪﻩ ﻭﻭﺍﻗﻌﻪ ،ﺃﻱ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﺻﺎﱀ ﻟﻜﻞ ﺯﻣﺎﻥ ﻭﻣﻜﺎﻥ ،ﰒ ﳚﺪ ﺃﻥ ﺃﻫﻞ ﺍﻟﻘﺮﻯ ﰲ ﺁﻳﺔ ﻫﻢ ﻧﻔﺴﻬﻢ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ﰲ ﺁﻳﺔ ﺃﺧﺮﻯ ،ﻓﺎﻧﻪ ﻻ ﳏﺎﻟﺔ ﺳﻴﺼﺎﺏ ﺑﺮﺟﺔ ﰲ ﺇﳝﺎﻧﻪ ﻭﻋﻘﻴﺪﺗﻪ . ﻭﻫﺬﺍ ﻣﺎ ﻭﻓﻘﻨﺎ ﺍﷲ ﺇﻟﻴﻪ ﰲ ﺭﻓﻊ ﺍﻟﻠﺒﺲ ﻭﺍﻟﻐﻤﻮﺽ ﻋﻨﻪ . ﻛﻤﺎ ﺃﻧﻨﺎ ﰲ ﻛﺘﺎﺑﻨﺎ ﻫﺬﺍ ﺣﺪﺩﻧﺎ ﺍﳌﻔﺎﻫﻴﻢ ﺍﻟﱵ ﻣﺎﺯﺍﻟﺖ ﺇﱃ ﻳﻮﻣﻨﺎ ﻫﺬﺍ ﳏﻞ ﺟـﺪﺍﻝ ﻭﻧﻘﺎﺵ ،ﻛﺘﻌﺮﻳﻒ ﺍﻟﻌﻤﺮﺍﻥ ،ﻭﲢﺪﻳﺪ ﻣﺒﺎﺩﺋﻪ ﻭﻋﻨﺎﺻﺮ ﺗﻄﻮﺭﻩ ﻭﻛﺬﺍ ﻣﻌﺎﻳﲑﻩ . ﻭﻋﺰﻭﻧﺎ ﺍﻟﻔﻀﻞ ﰲ ﺫﻟﻚ ﺇﱃ ﺃﺑﻴﻨﺎ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻭﺯﺩﻧﺎ ﻋﻠﻰ ﺫﻟﻚ ﻭﺭﲟﺎ ﻷﻭﻝ ﻣﺮﺓ ﻓﺼﻞ ﰲ ﺗﻮﺿﻴﺢ ﺃﺳﺒﺎﺏ ﺯﻭﺍﻝ ﺍﻟﻌﻤﺮﺍﻥ ﺍﻟﺒﺸﺮﻱ ﻭﺍﻧﺪﺛﺎﺭﻩ . ﻭﺍﻧﻄﻼﻗﺎ ﳑﺎ ﺗـﻘﺪﻡ ،ﻓﺎﻥ ﺍﻟﺘﻜﻠﻢ ﻋﻦ ﺍﳌﺪﻳﻨﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﻏﻴﺎﺏ ﺍﳌﻔـﺎﻫﻴﻢ ﺍﻟﻌﻤﺮﺍﻧﻴﺔ ﻭﺍﳌﻌﻤﺎﺭﻳﺔ ﺍﳌﺴﺘﻤﺪﺓ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﻭﺳﻨﺔ ﻧﺒﻴﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻫﻲ ﻧـﻮﻉ ﻣﻦ ﺍﻻﺟﺘﻬﺎﺩ ﺍﻟﺒﺸﺮﻱ ﺃﻭ ﺍﻟﺘﺮﻑ ﺍﻟﻔﻜﺮﻱ ﺇﻥ ﱂ ﻧﻘﻞ ﺿﺮﺏ ﻣﻦ ﺍﻟﻔﻨﺘﺎﺯﻳﺎ ﺍﻟﻔﻜﺮﻳﺔ ﻓﻜﻞ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﺗﺼﻮﺭﻩ ﻛﻤﺎ ﻛﺎﻥ ﻣﻦ ﺫﻱ ﻗﺒﻞ ﻟﻠﻤﺪﻳﻨﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﻏﻴﺎﺏ ﺍﻟﻀﻮﺍﺑﻂ ﻭﺍﳌﻌﺎﻳﲑ . ﺇﻥ ﺍﳌﺪﻳﻨﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻟﻴﺴﺖ ﺗﻠﻚ ﺍﻟﱵ ﻛﺜﺮﺕ ﺍﻷﻗﻮﺍﺱ ﻭﺍﻟﻨﻘﻮﺵ ﻋﻠﻰ ﻭﺍﺟﻬﺎﺕ ﻋﻤﺎﺭﺍﺎ ،ﻭ ﻟﻴﺴﺖ ﺗﻠﻚ ﺍﻟﱵ ﺗﻌﺪﺩﺕ ﻗﺒﺐ ﻣﺒﺎﻧﻴﻬﺎ ،ﻭﺇﳕﺎ ﺍﳌﺪﻳﻨﺔ ﺍﻹﺳﻼﻣﻴﺔ - 160 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﺃﻭ ﺍﻟﻘﺮﻳﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻫﻲ ﺫﻟﻚ ﺍﶈﻴﻂ ﺍﻟﺬﻱ ﻳﺘﻼﺀﻡ ﻭﺷﺨﺼﻴﺔ ﺍﻹﻧﺴﺎﻥ ﺍﳌﺴﻠﻢ ﺳﻠﻮﻛﻴﺎ ،ﻭﺍﻋﺘﻘﺎﺩﻳﺎ ،ﻭﻧﻔﺴﻴﺎ ،ﻭﳝﻨﺤﻪ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺗﺜﻤﲔ ﻣﻠﻜﺎﺗﻪ ﻓﻴﻜﻮﻥ ﺍﻟﻘﺪﻭﺓ ﺍﳊﺴﻨﺔ ﻟﻐﲑﻩ ﰲ ﻋﻤﺎﺭﺓ ﺍﻷﺭﺽ. ﺇﺫﻥ ﻓﺒﻌﺪ ﺃﻥ ﺍﺗﻀﺤﺖ ﺍﻟﺘﻌﺮﻳﻔﺎﺕ ﻭﲢﺪﺩﺕ ﺍﳌﺼﺎﺩﺭ ﲟﻔﻬﻮﻣﻬﺎ ،ﳝﻜﻦ ﻟﻨﺎ ﺃﻥ ﻧﻮﺟﺪ ﳕﺎﺫﺝ ﳌﺪﻥ ﺇﺳﻼﻣﻴﺔ ﻛﺜﲑﺓ ،ﻭﺍﺿﺤﻰ ﲟﻘﺪﻭﺭﻧﺎ ﺃﻥ ﻧﻘﻴﺲ ﻣﺪﻥ ﺃﺧﺮﻯ ﻋﻠﻰ ﺿﻮﺀ ﺍﳌﻌﺎﻳﲑ ﻭﺍﳌﺒﺎﺩﺉ ﻟﻠﻌﻤﺮﺍﻥ ﺍﻟﺒﺸﺮﻱ ﰲ ﺍﻹﺳﻼﻡ .
- 161 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﺍﻟـــــﻤـــﺮﺍ ﺟـــــﻊ
01) - Introduction à l'histoire de l'architecture islamique ( Brahim Ben Youcef ) O. P. U Alger . 02) - Comprendre l'urbanisme ( Paul Boury ) Collection Vie Locale. 03) - Urbanisation et tradition ( Gerald breese ) imp montligeon 1969. 04) - Calcul Des Structures Métalliques ( f.z aoudja ) edi …. El hidaya . 05 - Grandes villes arabes à l'époque ottomane (André Raymond ) biblio.; arabe Sind bad 1985.
٠٣ ﺍﳌﺪﻳﻨﺔ ﻭﺗﻨﻈﻴﻤﻬﺎ ﺍﳊﻀﺮﻱ )ﳎﻠﺔ ﺷﻬﺮﻳﺔ ﺍﻟﻌﺪﺩ ﺭﻗﻢ-٠٦ 07 - Le Peuplement Humain Du Sahara ( Edmond sergeut ) archives de l'institut pasteur d'Algérie . - 162 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
08 - Construire Avec Le Peuple ( Hassen Fathy) biblio… arabe Sind bade d 1985. -٠٩ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ ) ﻟﺴﻴﺪ ﻗﻄﺐ (. 10 – Camillo Sitte Et Les Débuts De L'urbanismeModerne( Daniel wiezczorek ed:O.P.U Alger.
-١١ﺍﻟﺘﻐﻴﲑ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻭﺍﻟﺘﺨﻄﻴﻂ ) ﺍﻟﺪﻛﺘﻮﺭ ﳏﻤﺪ ﻋﺎﻃﻒ ﻏﻴﺚ( ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ ﺍﳉﺎﻣﻌﻴﺔ .١٩٨٧ -١٢ﺇﺷﻜﺎﻟﻴﺔ ﺍﻟﻌﻤﺮﺍﻥ ﻭﺍﳌﺸﺮﻭﻉ ﺍﻹﺳﻼﻣﻲ – ﺍﻟﺪﻛﺘﻮﺭ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻳﻮﺳﻒ – ﻣﻄﺒﻌﺔ ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﳊﺮﺍﺵ . ١٩٩٢ -١٣ﻋﻠﻢ ﺍﺟﺘﻤﺎﻉ ﺍﻟﺴﻜﺎﻥ – ﺍﻟﺪﻛﺘﻮﺭ ﻋﻠﻲ ﻋﺒﺪ ﺍﻟﺮﺍﺯﻕ ﺟﻠﱯ – ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ ﺍﳉﺎﻣﻌﻴﺔ ﺇﺳﻜﻨﺪﺭﻳﺔ .١٩٨٧ -١٤
ﺻﻔﻮﺕ ﺍﻟﺘﻔﺎﺳﲑ ) ﳏﻤﺪ ﻋﻠﻲ ﺍﻟﺼﺎﺑﻮﱐ (.
- 163 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
-١٥ﺟﺎﻣﻊ ﺍﻟﺒﻴﺎﻥ ﰲ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ )ﺍﻹﻣﺎﻡ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺟﺮﻳﺮ ﺍﻟﻄﱪﻱ(. -١٦
ﺍﳌﻨﺠﺪ ﰲ ﺍﻟﻠﻐﺔ ﻭ ﺍﻹﻋﻼﻡ ) ﻃﺒﻌﺔ ﺑﲑﻭﺕ ( .
17 - Introduction A L’urbanisme Opérationnel Et A La Composition Urbaine ( zucchulli Alberto ) ed ..O.P.U Alger 1984.
-١٧ﻗﺼﺺ ﺍﻷﻧﺒﻴﺎﺀ ) ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺍﻟﻨﺠﺎﺭ ( ﺩﺍﺭ ﺍﻹﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﰊ ﺑﲑﻭﺕ ﻟﺒﻨﺎﻥ . -١٨ﺍﻟﻔﻜﺮ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻋﻨﺪ ﺑﻦ ﺧﻠﺪﻭﻥ ) ﻋﺒﺪ ﺍﻟﻐﲏ ﻣﻐﺮﰊ ( ﺍﳌﺆﺳﺴﺔ ﺍﻟﻮﻃﻨﻴﺔ ﻟﻠﻜﺘﺎﺏ ١٩٨٨ﺍﳉﺰﺍﺋﺮ . 19 - Le m’zab espace &société ( Brahim ben youcef ed. Abou daoud Alger .
-٢٠ﻣﺪﺍﺭﺱ ﺍﻟﻔﻦ ﺍﻟﻘﺪﱘ ) ﺍﻟﺪﻛﺘﻮﺭﺓ ﻋﺎﺋﺪﺓ ﺳﻠﻴﻤﺎﻥ ﻋﺎﺭﻑ ﺍﳉﺎﻣﻌﺔ ﺍﻷﺭﺩﻧﻴﺔ ( ..ﺩﺍﺭ ﺻﺎﺩﺭ ﺑﲑﻭﺕ .١٩٧٢ L’art de bâtir les villes ( camillo sitte ) ed l’équerre . - 164 -
21-
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
22 - Les Cités Jardins De Demain ( Ebenezer Oward ) Aspects De L’urbanisme .
23 - Forme Urbaines De L’îlot A La Barre ( j.castex , j.ch depaule , ph panerai ) collection aspects de l’urbanisme ..
24 – Urbanisme &Libertés ( édition moniteur 1979 paris ). 25 - Eléments D’introduction A L’urbanisme Histoire , Méthodologie Réglementation ( maouia saidouni ) edi …casbah 2001 .
26 - Urbanisation Et Système Sociaux – la planification urbaine en algerie Kheladi Mokhtar O.P.U Alger 1993 .
–
27 - Architecture Et Urbanisme Islamiques ( Denis grandet ) O.P.U Alger 1992.
- 165 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﻓـــﻬـــــﺮﺱ ﺍﻟـﻜــﺘــﺎﺏ *******************
- 166 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﺍﻟـــﻔــﻬـــﺮﺱ * * * -ﻛــﻠﻤـــﺔ ﺍﳌــﺆﻟﻒ
-
ﺗﻤــــﮭـﯿـﺪ
اﻟﻔﺼـﻞ اﻷول :اﻟﻌﻤﺮان ﺍ .ﺍﻟﻌﻤﺮﺍﻥ ﰲ ﺍﻟﻘﺮﺁﻥ .١ﺭﻭﺡ ﺍﻟﻌﻤﺮﺍﻥ ﰲ ﺍﻟﻘﺮﺁﻥ٠٩ .................................. .٢ﺍﻟﺘﻌﺮﻳﻒ ﺍﻟﻘﺮﺁﱐ ﻟﻠﻌﻤﺮﺍﻥ ﺍﻟﺒﺸﺮﻱ١٣........................ .٣ﻋﻨﺎﺻﺮ ﺗﻄﻮﺭ ﺍﻟﻌﻤﺮﺍﻥ ﰲ ﺍﻟﻘﺮﺁﻥ١٥.............................
.٤ﺍﳌﺒﺪﺃ ﺍﻟﻌﺎﻡ ﻟﺘﻄﻮﺭ ﺍﻟﻌﻤﺮﺍﻥ١٧...............................
.٥ﺍﻟﺘﺼﻨﻴﻒ ﺍﻟﻘﺮﺁﱐ ﻟﻠﺘﺠﻤﻌﺎﺕ ﺍﳊﻀﺮﻳﺔ ٢٠..................
.٦ﻣﻌﺎﻳﲑ ﺍﻟﺘﺤﻀﺮ ﺍﻟﺒﺸﺮﻱ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ٢٤........
- 167 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﺏ .ﺇﺷﻜﺎﻟﻴﺔ ﺍﻟﻘﺮﻳﺔ ﻭﺍﳌﺪﻳﻨﺔ .١ﺍﻵﻳﺎﺕ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﻟﻘﺮﺁﻥ٢٧................................ .٢ﺍﻟﻘﺮﻳﺔ ﺣﻀﺮ ٣٨............................................ .٣ﺍﻟﻘﺮﻳﺔ ﻫﻲ ﺍﳌﺪﻳﻨﺔ ٤٠........................................
.٤ﺍﻟﻘﺮﻳﺔ ﺃﻛﱪ ﻣﻦ ﺍﳌﺪﻳﻨﺔ٤٣................................
ج .اﻟﻘﺮﯾﺔ ﻓﻲ اﻟﻘﺮآن .١اﻟﻤﻌﺎﻟﻢ اﻟﺤﻀﺮﯾﺔ ﻟﻠﻘﺮﯾﺔ ٤٦...................................... .٢ﺍﻻﺑﻌﺎﺩ ﺍﻟﺰﻣﻜﻨﻴﺔ ﻭ ﺍﻟﻮﻇﻴﻔﻴﺔ ﻟﻠﻘﺮﻳﺔ٥٤.............................
د .اﻟﺒﯿﺖ ﻓﻲ اﻟﻘﺮآن .١ﺍﻻﻳﺎﺕ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﻟﻘﺮﺁﻥ٥٨................................. .٢ﺍﻟﺘﻌﺮﻳﻒ ﺍﻟﻘﺮﺁﱐ ﻟﻠﺒﻴﺖ ٦٢................................... .٣ﺻﻴﻎ ﺍﻟﺒﻴﺖ ﰲ ﺍﻟﻘﺮﺁﻥ٦٤..................................... .٤ﻭﻇﺎﺋﻒ ﺍﻟﺒﻴﺖ ﰲ ﺍﻟﻘﺮﺁﻥ٦٧.................................. - 168 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
.٥ﺍﻟﺘﺼﻮﺭ ﺍﳌﻜﺎﱐ ﻭﺍﻟﺸﻜﻠﻲ ﻟﻠﺒﻴﺖ ﰲ ﺍﻟﻘﺮﺁﻥ٧٢.................
اﻟﻔﺼﻞ اﻟﺜﺎﻧﻲ :اﻟﻌﻤﺎرة ﻩ .ﺧﺼﺎﺋﺺ ﺍﻟﺒﻨﺎﺀ ỸǏ ỷӨ ỵỸ җ. : .١ﺍﻵﻳﺎﺕ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﻟﻘﺮﺁﻥ ٧٩................................ .٢ﻋﻨﺎﺻﺮ ﺍﻟﺒﻨﺎﺀ ٨٢............................................. .٣ﻋﻤﻠﻴﺔ ﺍﻟﺒﻨﺎﺀ ٨٥............................................. .٤ﻣﻮﺍﺩ ﺍﻟﺒﻨﺎﺀ٩٠...............................................
ǚ
ǚ ǚ :Ҝ ǛҢǚ
ǚ
ﺩ .ﺎﻳﺔ ﺍﻟﻌﻤﺮﺍﻥ .١ﺍﻵ ﻳﺎﺕ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﻟﻘﺮﺁﻥ١٠٢.............................. .٢ﺃ ﺳﺒﺎﺏ
ﺍﻟﺰﻭﺍﻝ١٠٦................................... - 169 -
ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ
ﺍﻟﻔﺼﻞ ﺍﻟﺮﺍﺑﻊ :ﻣﻈﺎﻫﺮ ﺍﻻﺟﺘﻤﺎﻉ ﺍﳊﻀﺮﻱ ﺘﻤﻌﺎﺕ ﻭﺭﺩ ﺫﻛﺮﻫﺎ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ
ﻩ -ﻣﻈﺎﻫﺮ ﺍﻻﺟﺘﻤﺎﻉ ﺍﳊﻀﺮﻱ ١١٣............................... – ١ﺍﻟﻮﻇﺎﺋﻒ١١٣ ....................................
- ٢ﺍﳌﻬﻦ ١١٨........................................
- ٣ﺍﳌﻌﺎﻣﻼﺕ ١٢٩...................................
- ٤ﺍﳉﺮﺍﺋﻢ ١٣٥..................................... ﺍﻟـــﺨــﺎﺗـــﻤــــﺔ ١٤٠...................... -ﺍﻟــــﻤـــﺮﺍﺟـــــﻊ ١٤٣.....................
- 170 -