Hira Magazine 03 by Isik Yayincilik Ticaret A.S

‫ﺍﻟﺴﺮﻋﺔ ﻓﺈﻧﻪ ﻳﺴﺘﻄﻴﻊ ﺍﻟﺘﻐﻠﺐ ﻋﻠﻰ ﺍﳉﺎﺫﺑﻴﺔ ﺍﻷﺭﺿﻴﺔ ﻭﻳﻨﻄﻠﻖ ﺇﱃ‬ ‫ﺍﻟﻔﻀﺎﺀ‪ .‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺳﺮﻋﺔ ﺍﻟﺼﺎﺭﻭﺥ ﺃﻗﻞ ﻣﻦ ﻫﺬﻩ ﺍﻟﺴﺮﻋﺔ )ﻭﱂ‬ ‫ﺗﻜﻦ ﻋﻠﻰ ﻣﺮﺍﺣﻞ ﻣﺘﻌﺪﺩﺓ( ﻓﻬﻮ ﻳﻘﻄﻊ ﻣﺴﺎﻓﺔ ﻣﻌﻴﻨﺔ‪ ،‬ﰒ ﻳﻘﻒ‪ ،‬ﰒ‬ ‫ﻳﺒﺪﺃ ﺑﺎﻟﺴﻘﻮﻁ ﻭﺍﻟﺮﺟﻮﻉ ﺇﱃ ﺍﻷﺭﺽ ﻟﺘﻐﻠﺐ ﻗﻮﺓ ﺍﳉﺎﺫﺑﻴﺔ ﻋﻠﻴﻪ‪.‬‬ ‫ﻭﻟﻜﻞ ﳒﻢ ﺃﻭ ﻛﻮﻛﺐ ﺃﻭ ﻗﻤﺮ ﺳﺮﻋﺔ ﺇﻓﻼﺕ ﺧﺎﺻﺔ ﺑﻪ‪.‬‬ ‫ﻭﻟﻜﻦ ﻫﻞ ﺳﺮﻋﺔ ﺗﻮﺳﻊ ﺍﻟﻜﻮﻥ ﺗﺒﻠﻎ ﺳﺮﻋﺔ ﺍﻹﻓﻼﺕ؟ ﺃﻱ‬ ‫ﻫﻞ ﻫﻲ ﺃﻛﱪ ﻣﻦ ﻗﻮﺓ ﺍﳉﺎﺫﺑﻴﺔ ﰲ ﺍﻟﻜﻮﻥ ﺃﻡ ﺃﻗﻞ؟ ﻫﺬﺍ ﺍﻷﻣﺮ‬ ‫ﻣﺮﺗﺒﻂ ﺑﺎﻟﻜﺜﺎﻓﺔ ﺍﳊﺎﻟﻴﺔ ﻟﻠﻜﻮﻥ‪ .‬ﻓﺈﻥ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﻜﺜﺎﻓﺔ ﺗﺒﻠﻎ ﻣﺎ‬ ‫ﻧﻄﻠﻖ ﻋﻠﻴﻪ ﺍﺳﻢ »ﺍﻟﻜﺜﺎﻓﺔ ﺍﳊﺮﺟﺔ«‪ ،‬ﻓﻤﻌﲎ ﻫﺬﺍ ﺃﻥ ﻗﻮﺓ ﺍﳉﺎﺫﺑﻴﺔ‬ ‫ﺍﳌﻮﺟﻮﺩﺓ ﰲ ﺍﻟﻜﻮﻥ ﺗﻜﻔﻲ ﰲ ﺍﳌﺴﺘﻘﺒﻞ ﻹﻳﻘﺎﻑ ﺗﻮﺳﻊ ﺍﻟﻜﻮﻥ‪.‬‬ ‫ﻣﺘﻮﺳﻌﺎ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ‪.‬‬ ‫ﺃﻣﺎ ﺇﻥ ﻛﺎﻧﺖ ﺃﻗﻞ ﻓﺈﻥ ﺍﻟﻜﻮﻥ ﺳﻴﺒﻘﻰ‬ ‫ً‬ ‫ﻓﻬﻞ ﻣﺘﻮﺳﻂ ﺍﻟﻜﺜﺎﻓﺔ ﰲ ﺍﻟﻜﻮﻥ ﻳﺒﻠﻎ ﺍﻟﻜﺜﺎﻓﺔ ﺍﳊﺮﺟﺔ؟ ﻗﺎﻡ‬ ‫ﺍﻟﻌﻠﻤﺎﺀ ﲝﺴﺎﺏ ﺍﻟﻜﺜﺎﻓﺔ ﺍﳊﺮﺟﺔ ﻓﻮﺟﺪﻭﺍ ﺃ‪‬ﺎ ﺗﺴﺎﻭﻱ‬ ‫‪٣‬‬ ‫‪٣٠‬‬‫‪ ١٠ x ٤,٧‬ﺳﻢ ﻭﻫﺬﺍ ﻳﻌﲏ ﺃﻧﻪ ﻟﻮ ﻛﺎﻧﺖ ﻫﻨﺎﻙ ﻣﺎﺩﺓ‬ ‫ﰲ ﺍﻟﻜﻮﻥ ﲟﻌﺪﻝ ﺛﻼﺙ ﺫﺭﺍﺕ ﻫﻴﺪﺭﻭﺟﲔ ﰲ ﺍﳌﺘﺮ ﺍﳌﻜﻌﺐ ﺍﻟﻮﺍﺣﺪ‬ ‫ﻟﺒﻠﻐﺖ ﻛﺜﺎﻓﺔ ﺍﻟﻜﻮﻥ ﺍﻟﻜﺜﺎﻓﺔ ﺍﳊﺮﺟﺔ‪ .‬ﰒ ﻗﺎﻡ ﺍﻟﻌﻠﻤﺎﺀ ﲝﺴﺎﺏ ﻛﺜﺎﻓﺔ‬ ‫ﺍﻟﻜﻮﻥ ﻓﻮﺟﺪﻭﺍ ﺃ‪‬ﺎ ﺗﺒﻠﻎ ﺑﻀﻌﺔ ﺃﺟﺰﺍﺀ ﻣﻦ ﻫﺬﻩ ﺍﻟﻜﺜﺎﻓﺔ ﺍﳊﺮﺟﺔ‪.‬‬ ‫ﻫﻞ ﻣﻌﲎ ﻫﺬﺍ ﺃﻥ ﺍﻟﻜﻮﻥ ﺳﻴﺴﺘﻤﺮ ﺑﺎﻟﺘﻮﺳﻊ؛ ﻷﻥ ﻛﺜﺎﻓﺘﻪ ﻻ‬ ‫ﺗﺒﻠﻎ ﺍﻟﻜﺜﺎﻓﺔ ﺍﳊﺮﺟﺔ؟ ﻻ ﳝﻜﻨﻨﺎ ﻗﻮﻝ ﻫﺬﺍ ﺑﺸﻜﻞ ﺃﻛﻴﺪ؛ ﻷﻥ ﻣﺎ‬ ‫ﺣﺴﺒﻪ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﻛﻤﻴﺎﺕ ﺍﳌﺎﺩﺓ ﺍﳌﻮﺟﻮﺩﺓ ﰲ ﺍﻟﻜﻮﻥ ﻛﺎﻧﺖ‬ ‫ﺍﻟﻜﻤﻴﺎﺕ ﺍﻟﱵ ﺍﺳﺘﻄﺎﻋﻮﺍ ﻣﺸﺎﻫﺪ‪‬ﺎ ﺑﺎﻷﺟﻬﺰﺓ ﺍﻟﺒﺼﺮﻳﺔ ﻭﺍﻟﺮﺍﺩﻳﻮﻳﺔ‪.‬‬ ‫ﻭﻫﻨﺎﻙ ﻛﻤﻴﺎﺕ ﻫﺎﺋﻠﺔ ﻣﻦ ﺍﳌﺎﺩﺓ ﱂ ﺗﺪﺧﻞ ﰲ ﻫﺬﻩ ﺍﳊﺴﺎﺑﺎﺕ‪،‬‬ ‫ﻣﻨﻬﺎ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ »ﺍﻟﺜﻘﻮﺏ ﺍﻟﺴﻮﺩﺍﺀ« ﺍﻟﱵ ﻻ ﻧﻜﺎﺩ ﻧﻌﺮﻑ‬ ‫ﻋﻨﻬﺎ ﺷﻴﺌًﺎ‪ ،‬ﰒ ﻫﻨﺎﻙ ﻣﺎ ﺃﻃﻠﻘﻮﺍ ﻋﻠﻴﻬﺎ ﺍﺳﻢ »ﺍﻟﻜﺘﻠﺔ ﺍﳌﻔﻘﻮﺩﺓ« ﰲ‬ ‫ﺍﻟﻜﻮﻥ؛ ﻓﻘﺪ ﻻﺣﻈﻮﺍ ﺃﻥ ﻛﻤﻴﺔ ﺍﳌﺎﺩﺓ ﺍﳌﺸﺎﻫﺪﺓ ﰲ ﺍﳌﺠﺮﺍﺕ ﻻ‬ ‫ﺗﻜﻔﻲ ﺃﺑ ًﺪﺍ ﻹﺑﻘﺎﺀ ﻫﺬﻩ ﺍﳌﺠﺮﺍﺕ ﻣﺘﻤﺎﺳﻜﺔ‪ ،‬ﺑﻞ ﲢﺘﺎﺝ ﺇﱃ ﻋﺸﺮﺓ‬ ‫ﺃﺿﻌﺎﻑ ﻫﺬﻩ ﺍﳌﺎﺩﺓ؛ ﻟﻜﻲ ﺗﺒﻘﻰ ﰲ ﲤﺎﺳﻚ ﻭﺗﻮﺍﺯﻥ‪ .‬ﺇﺫﻥ ﻓﺎﻟﻜﺜﺎﻓﺔ‬ ‫ﺍﳌﺤﺴﻮﺑﺔ ﻟﻠﻜﻮﻥ ﻟﻴﺴﺖ ﻫﻲ ﻛﺜﺎﻓﺘﻬﺎ ﺍﳊﻘﻴﻘﻴﺔ‪ ،‬ﻭﻗﺪ ﺗﺒﻠﻎ ﻛﺜﺎﻓﺘﻬﺎ‬ ‫ﺍﳊﻘﻴﻘﻴﺔ »ﺍﻟﻜﺜﺎﻓﺔ ﺍﳊﺮﺟﺔ«‪.‬‬ ‫ﺍﻟﻜﻮﻥ ﺍﳌﻐﻠﻖ‬ ‫ﻣﺎﺫﺍ ﳛﺪﺙ ﰲ ﳕﻮﺫﺝ »ﺍﻟﻜﻮﻥ ﺍﳌﻐﻠﻖ«؟ ﺗﺒﺪﺃ ﺳﺮﻋﺔ ﺍﻟﺘﻮﺳﻊ‬ ‫ﺍﻟﻜﻮﱐ ﺑﺎﻟﺘﻨﺎﻗﺺ ﺗﺪﺭﳚﻴًّﺎ ﺣﱴ ﺗﺒﻠﻎ ﺍﻟﺼﻔﺮ ﺃﻱ ﻳﻘﻒ ﺍﻟﺘﻮﺳﻊ‬ ‫ﲤﺎ ًﻣﺎ‪ ،‬ﰒ ﻳﺒﺪﺃ ﺍﻟﻜﻮﻥ ﺑﺎﻻﲡﺎﻩ ﻭﺍﻟﺘﺮﺍﻛﺾ ﳓﻮ ﻣﺮﻛﺰﻩ ﻭﺑﺴﺮﻋﺎﺕ‬ ‫ﻣﺘﺰﺍﻳﺪﺓ ﲟﺮﻭﺭ ﺍﻟﺰﻣﻦ‪ .‬ﰲ ﺍﻟﺒﺪﺍﻳﺔ ﻻ ﻳﻈﻬﺮ ﻫﻨﺎﻙ ﺗﺄﺛﲑ ﻭﺍﺿﺢ‪،‬‬ ‫ﻓﻜﻞ ﺷﻲﺀ ﺳﻴﺒﺪﻭ ﺍﻋﺘﻴﺎﺩﻳًّﺎ ﻭﳌﻠﻴﺎﺭﺍﺕ ﺍﻟﺴﻨﲔ‪ .‬ﻭﻟﻜﻦ ﻣﺎ ﺇﻥ ﻳﺒﻠﻎ‬ ‫ﺍﻟﻜﻮﻥ ‪ ٪١‬ﻣﻦ ﺣﺠﻤﻪ ﺍﳊﺎﱄ ﺣﱴ ﺗﺒﻠﻎ ﺩﺭﺟﺔ ﺣﺮﺍﺭﺓ ﺍﻟﻔﻀﺎﺀ‬ ‫ﺍﻟﱵ ﻫﻲ ﻗﺮﻳﺒﺔ ﺍﻵﻥ ﻣﻦ ﺍﻟﺼﻔﺮ ﺍﳌﻄﻠﻖ‪ -‬ﺩﺭﺟﺔ ﺣﺮﺍﺭﺓ ﺍﻷﺭﺽ‬‫‪٦٦‬‬

‫ﺍﻟﺴﻨﺔ ﺍﻷﻭﱃ ‪ -‬ﺍﻟﻌﺪﺩ )‪٢٠٠٦ (٣‬‬

‫ﺣﺪﺍ ﻻ‬ ‫ﰲ ﺍﻟﻨﻬﺎﺭ‪ .‬ﻭﺑﻌﺪ ﻣﻼﻳﲔ ﺍﻟﺴﻨﲔ ﺳﻴﺒﻠﻎ ﺑﺮﻳﻖ ﺍﻟﻔﻀﺎﺀ ًّ‬ ‫ﻳُﻄﺎﻕ ﻭﺗﺮﺗﻔﻊ ﺍﳊﺮﺍﺭﺓ ﺇﱃ ﻣﻼﻳﲔ ﺍﻟﺪﺭﺟﺎﺕ‪ .‬ﻭﻗﺒﻞ ﺍﻟﻮﺻﻮﻝ ﺇﱃ‬ ‫ﻫﺬﺍ ﺍﳊﺪ ﻳﻜﻮﻥ ﲨﻴﻊ ﺃﻧﻮﺍﻉ ﺍﳊﻴﺎﺓ ﻗﺪ ﺍﻧﻘﺮﺿﺖ ﻭﻓﻨﻴﺖ‪ ،‬ﰒ ﺗﺒﺪﺃ‬ ‫ﺍﻟﻨﺠﻮﻡ ﺑﺎﻟﺬﻭﺑﺎﻥ ﰲ ﺣﺴﺎﺀ ﻛﻮﱐ ﻣﺆﻟﻒ ﻣﻦ ﺃﺟﺰﺍﺀ ﺍﻟﺬﺭﺍﺕ‬ ‫ﻭﻣﻦ ﺇﺷﻌﺎﻋﺎﺕ‪ .‬ﺣﺴﺎﺀ ﺗﺒﻠﻎ ﺩﺭﺟﺔ ﺣﺮﺍﺭﺗﻪ ﺑﻼﻳﲔ ﺍﻟﺪﺭﺟﺎﺕ‪ ،‬ﰒ‬ ‫ﻳﺼﻐﺮ ﺍﻟﻜﻮﻥ ﻭﻳﺼﻐﺮ‪ ..‬ﺣﱴ ﺗﺒﻠﻎ ﺣﺠﻢ ﻧﻘﻄﺔ ﺻﻐﲑﺓ ﻗﺮﻳﺒﺔ ﻣﻦ‬ ‫ﺍﻟﺼﻔﺮ ﻭﻳﺘﺤﻮﻝ ﺇﱃ »ﺛﻘﺐ ﺃﺳﻮﺩ«‪ .‬ﺃﻱ ﻳﺼﻞ ﺇﱃ ﺣﺎﻟﺔ ﺍﻟﺘﻔﺮﺩﻳﺔ‬ ‫)‪(Singularity‬؛ ﺣﻴﺚ ﺗﻨﻘﻄﻊ ﻋﻼﻗﺘﻪ ﻣﻊ ﺍﻟﺰﻣﺎﻥ ﻭﻣﻊ ﺍﳌﻜﺎﻥ‪،‬‬ ‫ﻭﻻ ﺗﻌﻮﺩ ﺍﻟﻘﻮﺍﻧﲔ ﺍﻟﻔﻴﺰﻳﺎﺋﻴﺔ ﺟﺎﺭﻳﺔ ﻓﻴﻪ‪.‬‬ ‫ﻭﻟﻜﻦ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﺍﳌﻠﺤﺪﻳﻦ ﺍﻟﺬﻳﻦ ﺭﺃﻭﺍ ﺇﻓﻼﺱ ﺇﳊﺎﺩﻫﻢ‬ ‫ﺃﳕﻮﺫﺟﺎ ﺛﺎﻟﺜًﺎ ﻟﻠﻜﻮﻥ ﻫﻮ ﺍﻷﳕﻮﺫﺝ‬ ‫ﺃﻣﺎﻡ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺔ ﺍﻗﺘﺮﺣﻮﺍ‬ ‫ً‬ ‫»ﺍﻟﻨﺒﻀﻲ« ﺃﻭ »ﺍﳌﺘﺬﺑﺬﺏ«‪ ،‬ﻭﺧﻼﺻﺔ ﻫﺬﺍ ﺍﳌﻘﺘﺮﺡ ﻫﻮ ﺃﻥ ﺍﻟﻜﻮﻥ‬ ‫ﻳﺘﺴﻊ ﻣﻨﺬ ﺍﻷﺯﻝ ﺑﺎﻧﻔﺠﺎﺭﺍﺕ ﻛﺒﲑﺓ‪ ،‬ﰒ ﻳﻨﻜﻤﺶ ﻭﻳﺘﻘﻠﺺ ﻋﻠﻰ‬ ‫ﻧﻔﺴﻪ‪ ،‬ﰒ ﻳﺘﻮﺳﻊ ﺑﺎﻧﻔﺠﺎﺭ ﻛﺒﲑ ﺁﺧﺮ‪ ...‬ﻭﻫﻜﺬﺍ ﺩﻭﺍﻟﻴﻚ‪ .‬ﺇﺫﻥ‬ ‫ﻓﻬﻨﺎ ﻛﻮﻥ ﺃﺯﱄ‪ ،‬ﻻ ﺑﺪﺍﻳﺔ ﻭﻻ ‪‬ﺎﻳﺔ ﻟﻪ‪ .‬ﻭﻗﺪ ﺃﻋﺠﺐ ‪‬ﺬﺍ ﺍﻟﻨﻤﻮﺫﺝ‬ ‫ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﺍﳌﻠﺤﺪﻳﻦ ﺍﻟﺬﻳﻦ ﻻ ﻳﺴﺘﺴﻴﻐﻮﻥ ﻓﻜﺮﺓ »ﺍﳋﻠﻖ«‬ ‫ﻭﻓﻜﺮﺓ »ﺍﻟﻘﻴﺎﻣﺔ«‪ ،‬ﺃﻭ ‪‬ﺎﻳﺔ ﺍﻟﻜﻮﻥ‪.‬‬ ‫ﻭﻟﻜﻦ ﻫﺬﺍ ﺍﻷﳕﻮﺫﺝ ﱂ ﻳﺴﺘﻄﻊ ﺍﻟﻮﻗﻮﻑ ﺃﻣﺎﻡ ﻣﻌﻄﻴﺎﺕ ﺍﻟﻌﻠﻢ‬ ‫ﻭﺃﻣﺎﻡ ﺍﳊﻘﺎﺋﻖ ﺍﻟﻌﻠﻤﻴﺔ؛ ﻟﺬﺍ ﻧﺮﻯ ﺃﻧﻪ ﻭﺿﻊ ﻋﻠﻰ ﺍﻟﺮﻑ ﻭﰎ ﺇﳘﺎﻟﻪ‬ ‫ﲤﺎ ًﻣﺎ ﰲ ﺍﻷﻭﺳﺎﻁ ﺍﻟﻌﻠﻤﻴﺔ؛ ﻷﻥ ﺍﻟﻌﻠﻢ ﻻ ﻳﻌﺮﻑ ﺃﻱ ﺇﻣﻜﺎﻧﻴﺔ ﻟﻜﻲ‬ ‫ﻳﺘﻮﺳﻊ ﺍﻟﻜﻮﻥ ﺑﻌﺪ ﺗﻘﻠﺼﻪ ﻭﻭﺻﻮﻟﻪ ﺇﱃ ﺣﺎﻟﺔ »ﺍﻟﺘﻔﺮﺩﻳﺔ«؛ ﻷﻥ‬ ‫ﺍﻟﺜﻘﺐ ﺍﻷﺳﻮﺩ ﻣﺜ ً‬ ‫ﺟﺪﺍ ﻋﻦ ﺣﺎﻟﺔ ﺍﻟﺘﻔﺮﺩﻳﺔ ﺍﻟﱵ‬ ‫ﻼ ‪-‬ﻭﻫﻮ ﻣﺜﺎﻝ ﻣﺼﻐﺮ ًّ‬ ‫ﻳﺒﻠﻐﻬﺎ ﺍﻟﻜﻮﻥ ﰲ ‪‬ﺎﻳﺔ ﺍﳌﻄﺎﻑ ﰲ ﺍﻟﺘﻘﻠﺺ‪ -‬ﻻ ﻳﺴﺘﻄﻴﻊ ﺍﳋﻼﺹ‬ ‫ﻣﻦ ﻫﺬﺍ ﺍﻟﻮﺿﻊ‪ ،‬ﻓﻜﻴﻒ ﺑﺎﻟﻜﻮﻥ ﺑﺄﻛﻤﻠﻪ؟ ﰒ ﻫﻨﺎﻙ ﻣﺸﻜﻠﺔ ﺃﺧﺮﻯ‬ ‫ﺃﻣﺎﻡ ﻫﺬﺍ ﺍﻷﳕﻮﺫﺝ ﻭﻫﻲ ﻣﺸﻜﻠﺔ ﺍﻹﻧﺘﺮﻭﺑﻴﺎ )‪ .(Entropy‬ﻭﻫﻲ ﺃﻧﻪ‬ ‫ﰲ ﻛﻞ ﻋﻤﻠﻴﺔ ﲢﻮﻝ ﻭﺗﻐﲑ ﻫﻨﺎﻙ ﻗﺴﻢ ﻣﻦ ﺍﻟﻄﺎﻗﺔ ﻳﺘﺤﻮﻝ ﺇﱃ ﺷﻜﻞ‬ ‫ﻏﲑ ﻗﺎﺑﻞ ﻟﻼﺳﺘﻔﺎﺩﺓ ﻣﻨﻪ‪ .‬ﻭﻋﻨﺪﻣﺎ ﻳﺼﻞ ﺍﻟﻜﻮﻥ ﺇﱃ ﺣﺎﻟﺔ ﺍﻟﺘﻔﺮﺩﻳﺔ ﻻ‬ ‫ﺗﻮﺟﺪ ﻫﻨﺎﻙ ﻃﺎﻗﺔ ﻗﺎﺑﻠﺔ ﻟﻼﺳﺘﻔﺎﺩﺓ ﻣﻨﻬﺎ‪ ،‬ﺃﻱ ﻳﺴﺘﺤﻴﻞ ﲢﻮﻝ ﺍﻟﻜﻮﻥ‬ ‫ﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﻣﻦ ﻭﺿﻊ ﺇﱃ ﻭﺿﻊ ﺁﺧﺮ؛ ﺇﺫ ﻻ ﺗﻮﺟﺪ ﺍﻟﻄﺎﻗﺔ ﺍﻟﱵ‬ ‫ﳝﻜﻨﻬﺎ ﺍﻟﻘﻴﺎﻡ ‪‬ﺬﺍ ﺍﻟﺘﺤﻮﻳﻞ‪.‬‬ ‫ﺇﺫﻥ ﻓﺴﻮﺍﺀ ﺃﻛﺎﻥ ﻫﻨﺎﻙ ﺍﻷﳕﻮﺫﺝ ﺍﳌﻔﺘﻮﺡ ﺃﻭ ﺍﻷﳕﻮﺫﺝ ﺍﳌﻐﻠﻖ‬ ‫ﻟﻠﻜﻮﻥ‪ ،‬ﻓﺎﳌﻮﺕ ﻫﻮ ﺍﳌﺼﲑ ﺍﻟﺬﻱ ﻳﻨﺘﻈﺮ ﺍﻟﻜﻮﻥ‪ .‬ﻭﻻ ﻳﻌﲏ ﻫﺬﺍ ﺃﻥ‬ ‫‪‬ﺎﻳﺔ ﺍﻟﻜﻮﻥ ﺳﺘﻜﻮﻥ ﺑﺄﺣﺪ ﻫﺬﻳﻦ ﺍﻟﺴﺒﻴﻠﲔ؛ ﻷﻥ ﺍﺣﺘﻤﺎﻻﺕ ‪‬ﺎﻳﺔ‬ ‫ﺟﺪﺍ ﳝﻜﻦ ﺃﻥ ﲤﻸ ﻛﺘﺎﺑًﺎ ﻛﺎﻣﻼً‪.‬‬ ‫ﺍﻟﻜﻮﻥ ﺍﺣﺘﻤﺎﻻﺕ ﻋﺪﻳﺪﺓ ًّ‬ ‫ﻫﺬﺍ ﻋﻦ ﺍﻟﻜﻮﻥ‪ ،‬ﺃﻣﺎ ﻋﻦ ﻛﻮﻛﺒﻨﺎ ﻭﻋﻦ ﺍﻟﺸﻤﺲ ﻭﺍﳌﺠﻤﻮﻋﺔ‬ ‫ﺍﻟﺸﻤﺴﻴﺔ ﻓﺈﻥ ﻋﻤﺮﻫﺎ ﻟﻴﺲ ﻃﻮﻳ ً‬ ‫ﻼ ﺇﱃ ﻫﺬﻩ ﺍﻟﺪﺭﺟﺔ‪ُ ،‬ﻓﻌﻤﺮ ﺍﻟﻮﻗﻮﺩ‬ ‫ﰲ ﺍﻟﺸﻤﺲ ﺃﻗﻞ ﺑﻜﺜﲑ ﻣﻦ ﻋﻤﺮ ﺍﻟﻜﻮﻥ ﺑﺄﲨﻌﻪ‪.‬‬

‫)*( ﻛﺎﺗﺐ ﻭﺑﺎﺣﺚ ﺗﺮﻛﻲ‪.‬‬

‫ﺍﻟﻨﻬﺎﻳﺔ ﺍﳊﺘﻤﻴﺔ ‪:‬‬

‫‪‬‬

‫ﻣﻮﺕ ﺍﻟﻜﻮﻥ‬

‫ﺃﻭﺭﺧﺎﻥ ﳏﻤﺪ ﻋﻠﻲ *‬

‫ﰲ ﺍﻟﻌﺪﺩ ﺍﻷﻭﻝ ﻣﻦ ﳎﻠﺔ »ﺣﺮﺍﺀ« ﺗﻨﺎﻭﻟﻨﺎ ﺁﺧﺮ ﻧﻈﺮﻳﺔ ﻣﻘﺒﻮﻟﺔ‬ ‫ف‬ ‫ﻟﺪﻯ ﺍﻷﻭﺳﺎﻁ ﺍﻟﻌﻠﻤﻴﺔ ﺣﺎﻟﻴًﺎ ﺣﻮﻝ ﻣﻮﻟﺪ ﺍﻟﻜﻮﻥ‪ ،‬ﻭﻫﻲ‬ ‫ﻧﻈﺮﻳﺔ »ﺍﻻﻧﻔﺠﺎﺭ ﺍﻟﻜﺒﲑ« ﺍﻟﱵ ﺗﺴﺘﻨﺪ ﺇﱃ ﺍﳊﻘﻴﻘﺔ ﺍﻟﱵ ﺍﻛﺘﺸﻔﻬﺎ‬ ‫ﺍﻟﻌﻠﻢ‪ ،‬ﻭﻫﻲ ﺣﻘﻴﻘﺔ ﺃﻥ ﺍﻟﻜﻮﻥ ﻳﺘﻮﺳﻊ ﺑﺎﺳﺘﻤﺮﺍﺭ ﻭﺑﺴﺮﻋﺔ ﻛﺒﲑﺓ‪.‬‬ ‫ﻓﻘﺎﻝ ﺍﻟﻌﻠﻤﺎﺀ ﺑﺄﻥ ﻣﺎﺩﺓ ﺍﻟﻜﻮﻥ ﻛﺎﻧﺖ ﻣﺘﺮﻛﺰﺓ ﰲ ﺍﻟﺴﺎﺑﻖ ﰲ ﻧﻘﻄﺔ‬ ‫ﻭﺍﺣﺪﺓ ﺣﺠﻤﻬﺎ ﺻﻔﺮ ﺗﻘﺮﻳﺒﴼ‪ ،‬ﻭﺃ‪‬ﺎ ﺍﻧﻔﺠﺮﺕ ﻭﻧﺸﺮﺕ ﻣﺎﺩﺓ ﺍﻟﻜﻮﻥ‬ ‫ﰲ ﻛﻞ ﺍﲡﺎﻩ‪ ،‬ﻭﺃﻥ ﺍﻟﻜﻮﻥ ﺑﺪﺃ ﻳﺘﻮﺳﻊ ﻣﻨﺬ ﺫﻟﻚ ﺍﻟﺘﺎﺭﻳﺦ ﻭﺣﱴ‬ ‫ﺍﻵﻥ‪ .‬ﻭﺃﺷﺮﻧﺎ ﺇﱃ ﺍﻷﳘﻴﺔ ﺍﻟﻔﻠﺴﻔﻴﺔ ﳍﺬﻩ ﺍﻟﻨﻈﺮﻳﺔ‪ ،‬ﻓﻘﻠﻨﺎ ﺑﺄ‪‬ﺎ ﺃ‪‬ﺖ‬ ‫ﺃﺳﻄﻮﺭﺓ ﺃﺯﻟﻴ ِﺔ ﺍﳌﺎﺩﺓ ﻭﺃﺯﻟﻴﺔ ﺍﻟﻜﻮﻥ‪ ،‬ﻭﺃﺛﺒﺘﺖ ﺃﻥ ﺍﻟﻜﻮﻥ ﺧﻠﻖ ﰲ‬ ‫ﳊﻈﺔ ﻭﺍﺣﺪﺓ‪ .‬ﻭﻣﺎ ﺩﺍﻡ ﻫﻨﺎﻙ ﺧﻠﻖ ﻓﻼ ﺑﺪ ﺃﻥ ﻫﻨﺎﻙ ﺧﺎﻟﻘًﺎ؛ ﻷﻥ ﻫﺬﺍ‬ ‫ﺍﻻﻧﻔﺠﺎﺭ ﺍﳍﺎﺋﻞ ﱂ ﻳﻜﻦ ﻛﺄﻱ ﺍﻧﻔﺠﺎﺭ ﺁﺧﺮ؛ ﺇﺫ ﻛﻞ ﺍﻧﻔﺠﺎﺭ ﻳﺆﺩﻱ‬ ‫ﺇﱃ ﺍﻟﻔﻮﺿﻰ ﻭﺍﻟﺘﺸﺘﺖ ﻭﺍﳍﺪﻡ‪ .‬ﺑﻴﻨﻤﺎ ﺃﺩﻯ ﻫﺬﺍ ﺍﻻﻧﻔﺠﺎﺭ ﺇﱃ ﺗﺸﻜﻴﻞ‬ ‫ﻛﻮﻥ ﱠ‬ ‫ﻣﻨﻈﻢ ﻏﺎﻳﺔ ﺍﻟﺘﻨﻈﻴﻢ‪ .‬ﺇﺫﻥ ﻓَﻴَ ُﺪ ﺍﻟﻘﺪﺭﺓ ﺍﻟﻼﱠ‪‬ﺎﺋﻴﺔ ﻭﺍﻟﻌﻠﻢ ﺍﳌﻄﻠﻖ‬ ‫ﺍﻟﺬﻱ ﻻ ﲢﺪﻩ ﺣﺪﻭﺩ ﻗﺪ ﲡﻠﻴﺎ ﰲ ﻫﺬﺍ ﺍﳋﻠﻖ ﺑﺸﻜﻞ ﻭﺍﺿﺢ‪.‬‬ ‫ﺗﻌﺪﺩﺕ ﺍﻷﺳﺒﺎﺏ ﻭﺍﳌﻮﺕ ﻭﺍﺣﺪ‬ ‫ﻭﻟﻜﻦ ﻫﻞ ﺳﻴﺘﻮﺳﻊ ﺍﻟﻜﻮﻥ ﺑﺎﺳﺘﻤﺮﺍﺭ؟ ﻫﻞ ﺗﻨﺘﺼﺮ ﻗﻮﺓ ﺍﳉﺎﺫﺑﻴﺔ‬ ‫ﺍﻟﺘﻮﺳﻊ ﺍﻟﻜﻮﱐ؟ ﺃﻡ ﻳﻜﻮﻥ ﺍﻟﻌﻜﺲ ﻫﻮ ﺍﻟﺼﺤﻴﺢ؟ ﻫﻨﺎﻙ‬ ‫ﻋﻠﻰ ﻗﻮﺓ ّ‬ ‫ﺍﺣﺘﻤﺎﻻﻥ ﰲ ﻫﺬﺍ ﺍﻟﺼﺪﺩ‪:‬‬ ‫ﺍﻻﺣﺘﻤﺎﻝ ﺍﻷﻭﻝ‪ :‬ﻭﻫﻮ ﺃﻥ ﺳﺮﻋﺔ ﺍﻟﺘﻮﺳﻊ ﺳﺘﺘﺒﺎﻃﺄ ﺗﺪﺭﳚﻴًّﺎ‬ ‫ﺑﻔﻌﻞ ﻗﻮﺓ ﺍﳉﺎﺫﺑﻴﺔ ﰒ ﺗﻘﻒ‪ ،‬ﻭﺑﻌﺪﻩ ﺳﻴﺒﺪﺃ ﺍﻟﻜﻮﻥ ﺑﺎﻟﺘﺮﺍﺟﻊ‬ ‫ﳓﻮ ﺍﻟﻮﺭﺍﺀ‪ ،‬ﺃﻱ ﺳﺘﻨﺪﻓﻊ ﺍﳌﺠﺮﺍﺕ ﻭﲨﻴﻊ ﺍﻷﺟﺴﺎﻡ ﺍﻟﺴﻤﺎﻭﻳﺔ‬ ‫ﻭﺍﻟﻔﻠﻜﻴﺔ ﺍﳌﻮﺟﻮﺩﺓ ﰲ ﺍﻟﻜﻮﻥ ﳓﻮ ﺍﳌﺮﻛﺰ‪ ،‬ﻭﺳﻴﺘﻘﻠﺺ ﺍﻟﻜﻮﻥ‬ ‫ﻭﻳﻨﻜﻤﺶ ﻋﻠﻰ ﻧﻔﺴﻪ ﺑﻔﻌﻞ ﻗﻮﺓ ﺍﳉﺎﺫﺑﻴﺔ‪ ،‬ﺣﱴ ﻳﺮﺟﻊ ﺍﻟﻜﻮﻥ ﻛﻠﻪ‬ ‫ﺟﺪﺍ ﻗﺪ ﺗﺒﻠﻎ ﺍﻟﺼﻔﺮ‪ ،‬ﺃﻱ ﻳﻌﻮﺩ‬ ‫ﻭﻳﺘﺮﻛﺰ ﰲ ﻧﻘﻄﺔ ﻭﺍﺣﺪﺓ ﺻﻐﲑﺓ ًّ‬ ‫ﻃﺒﻌﺎ ﻣﻮﺕ ﺍﻟﻜﻮﻥ ﻭﻓﻨﺎﺅﻩ‬ ‫ﺍﻟﻜﻮﻥ ﺇﱃ ﺣﺎﻟﺘﻪ ﺍﻷﻭﻟﻴﺔ‪ .‬ﻭﻫﺬﺍ ﻣﻌﻨﺎﻩ ً‬ ‫ﻗﺒﻞ ﺃﻥ ﻳﺼﻞ ﺇﱃ ﻫﺬﺍ ﺍﳊﺪ ﺑﻮﻗﺖ ﻛﺒﲑ‪.‬‬ ‫ﺍﻻﺣﺘﻤﺎﻝ ﺍﻟﺜﺎﱐ‪ :‬ﺇﻥ ﻗﻮﺓ ﺍﳉﺎﺫﺑﻴﺔ ﻻ ﺗﺴﺘﻄﻴﻊ ﺍﻟﺘﻐﻠﺐ ﻋﻠﻰ ﻗﻮﺓ‬ ‫ﺍﻟﺘﻮﺳﻊ ﺍﻟﻜﻮﱐ‪ .‬ﺃﻱ ﺇﻥ ﺍﻟﻜﻮﻥ ﺳﻴﺒﻘﻰ ﰲ ﺗﻮﺳﻊ ﺩﺍﺋﻢ ﺇﱃ ﺍﻷﺑﺪ‪.‬‬ ‫ﻭﻫﻞ ﻣﻌﲎ ﻫﺬﺍ ﺃﻥ ﺍﳌﻮﺕ ﻟﻦ ﻳﻜﻮﻥ ﻣﺼﲑ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻜﻮﻥ‬ ‫ﺍﳌﺘﻮﺳﻊ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ؟ ﻻ ﻳﺴﺘﻄﻴﻊ ﺍﻟﻜﻮﻥ ﺣﱴ ﰲ ﺍﳊﺎﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺃﻥ‬

‫ﻳﺘﺠﻨﺐ ﺍﻟﻨﻬﺎﻳﺔ ﺍﳊﺘﻤﻴﺔ ﻟﻜﻞ ﳐﻠﻮﻕ ﻭﻫﻲ ﺍﳌﻮﺕ؛ ﻷﻥ ﻣﺜﻞ ﻫﺬﺍ‬ ‫ﺍﻟﻜﻮﻥ ﺍﳌﺘﻮﺳﻊ ﺑﻌﺪ ﺃﻥ ﻳﺴﺘﻨﻔﺪ ﻭﻗﻮﺩﻩ ﺑﺘﺄﺛﲑ ﻋﻤﻠﻴﺎﺕ ﺍﻹﺷﻌﺎﻉ‬ ‫ﺍﳉﺎﺭﻳﺔ ﰲ ﲨﻴﻊ ﺍﻟﻨﺠﻮﻡ‪ ،‬ﻓﺈﻧﻪ ﳝﻮﺕ ﻻ ﳏﺎﻟﺔ‪ .‬ﻭﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ‬ ‫ﻳﻜﻮﻥ ﺍﻟﻜﻮﻥ ﻣﺜﻞ ﻣﻘﱪﺓ ﻫﺎﺋﻠﺔ ﻣﺘﻮﺳﻌﺔ ﻻ ﺃﺛﺮ ﻟﻠﺤﻴﺎﺓ ﻓﻴﻪ‪.‬‬ ‫ﺍﻟﻜﻮﻥ ﺍﳌﻔﺘﻮﺡ‬ ‫ﻭﻟﻜﻦ ﻣﺎ ﺍﻟﺬﻱ ﻳﻘﺮﺭ ﺍﻧﺘﺼﺎﺭ ﻗﻮﺓ ﺍﳉﺎﺫﺑﻴﺔ ﺃﻭ ﺍﻧﺘﺼﺎﺭ ﻗﻮﺓ‬ ‫ﺍﻟﺘﻮﺳﻊ ﺍﻟﻜﻮﱐ؟ ﻭﺍﳉﻮﺍﺏ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﻫﻮ‪ :‬ﺇﻥ ﻛﺎﻥ‬ ‫ﺍﻟﺘﻮﺳﻊ ﺍﻟﻜﻮﱐ ﺑﺎﳌﻘﺪﺍﺭ ﺍﻟﺬﻱ ﺗﺴﺘﻄﻴﻊ ‪‬ﺎ ﺍﳌﺠﺮﺍﺕ ﻣﻦ ﺍﻹﻓﻼﺕ‬ ‫ﻣﻦ ﻗﻮﺓ ﺍﳉﺎﺫﺑﻴﺔ ﻓﺈﻥ ﺍﻟﺘﻮﺳﻊ ﺳﻴﺴﺘﻤﺮ ﺩﻭﻥ ﺗﻮﻗﻒ‪ .‬ﻭﻫﺬﺍ ﻫﻮ‬ ‫ﳕﻮﺫﺝ »ﺍﻟﻜﻮﻥ ﺍﳌﻔﺘﻮﺡ«‪ .‬ﺃﻣﺎ ﺇﻥ ﻛﺎﻧﺖ ﺳﺮﻋﺔ ﺍﻟﻜﻮﻥ ﺃﻗﻞ ﻣﻦ‬ ‫ﺳﺮﻋﺔ ﺍﻹﻓﻼﺕ ﻫﺬﻩ ﻓﺈﻥ ﺗﻮﺳﻊ ﺍﻟﻜﻮﻥ ﺳﻴﻘﻒ ﺑﻌﺪ ﻣﺪﺓ‪ ،‬ﻭﻳﺒﺪﺃ‬ ‫ﺍﻟﻜﻮﻥ ﺑﺎﻻﻧﻜﻔﺎﺀ ﻋﻠﻰ ﻧﻔﺴﻪ ﻭﺑﺎﻟﺘﺮﺍﺟﻊ ﺍﻟﻘﻬﻘﺮﻯ‪ .‬ﻭﻫﺬﺍ ﻫﻮ‬ ‫ﳕﻮﺫﺝ »ﺍﻟﻜﻮﻥ ﺍﳌﻐﻠﻖ«‪.‬‬ ‫ﻭﻣﺎ ﻫﻲ ﺳﺮﻋﺔ ﺍﻹﻓﻼﺕ؟ ﻫﻲ ﺃﺻﻐﺮ ﺳﺮﻋﺔ ﻻﺯﻣﺔ ﻟﻺﻓﻼﺕ‬ ‫ﻣﻦ ﻗﻮﺓ ﺟﺎﺫﺑﻴﺔ ﻣﻜﺎﻥ ﻣﺎ‪ .‬ﻓﻤﺜ ً‬ ‫ﻼ ﺇﻥ ﺳﺮﻋﺔ ﺍﻹﻓﻼﺕ ﺑﺎﻟﻨﺴﺒﺔ‬ ‫ﺻﺎﺭﻭﺧﺎ ‪‬ﺬﻩ‬ ‫ﻷﺭﺿﻨﺎ ﻫﻲ ‪ ١١,٢٣‬ﻛﻢ‪ /‬ﺛﺎﻧﻴﺔ‪ .‬ﺃﻱ ﺇﻥ ﺃﻃﻠﻘﺖ‬ ‫ً‬ ‫ﺍﻟﺴﻨﺔ ﺍﻷﻭﱃ ‪ -‬ﺍﻟﻌﺪﺩ )‪٦٥ ٢٠٠٦ (٣‬‬

‫ﻛﺮﺭ ﻃﻠﺒﻪ ﺭﺍﺑﻌﺎ ﺑﺼﻮﺕ ﺭﺍﻋﺶ ﻳﺸﺐ ﻓﻴﻪ ﺁﺧﺮ ﺫﺑﺎﻟﺔ ﻣﻦ ﺗﻮﺳﻼﺗﻪ‬ ‫ﺍﳌﻠﺘﺎﻋﺔ‪ ..‬ﺗﻮﻗﻔﺖ ﺍﻟﻨﻈﺮﺍﺕ‪ ..‬ﺳﻜﻨﺖ ﺍﳋﻄﻮﺍﺕ‪ ..‬ﺃﺑﺼﺮ ﺍﻟﺴﻠﻄﺎ َﻥ‬ ‫ﳛﻤﻠﻖ ﰲ ﺻﻮﺭﺓ ﺟﺪﺍﺭﻳﺔ ﻟﻠﺠﻴﺶ ﺍﻟﻌﺜﻤﺎﱐ ﺍﻟﻈﺎﻓﺮ‪ ..‬ﳝﺴﺪ ﻟِﺤﻴﺘﻪ‬ ‫ﻳﻠﻒ‬ ‫ﰲ ﻋﺼﺒﻴﺔ ﻏﺎﺿﺒﺔ‪ ،‬ﱂ ﻳﺘﺮﻛﻪ ﺍﻟﺴﻠﻄﺎﻥ ﳊﺒﻞ ﺍﻟﺼﻤﺖ ﻛﻲ ّ‬ ‫ﻋﻨﻘﻪ ﻣﺮﺓ ﺃﺧﺮﻯ‪ ..‬ﺧﺎﻃﺒﻪ ﺑﻮﺟﻊ ﻏﺎﺿﺐ ﻣﺸﻴﺤﺎ ﻋﻨﻪ ﺑﻮﺟﻬﻪ‬ ‫ﺍﻟﺘﺎﺭﳜﻲ‪» :‬ﺇﻧّﻲ ﺃﻋﻔﻴﺘﻚ‪ ،‬ﺇﱐ ﺃﻋﻔﻴﺘُﻚ«‪.‬‬ ‫ﺧﻒ ﻃﻠﻴﻘﺎ ﻣﻦ ﻗﻴﺪﻩ ﺍﳌﻀﲏ‪ ،‬ﻭﺍﻣﺘﻄﻰ ﻣﻨﺘﺸﻴﺎ ﻗﻄﺎﺭ ﺍﻹﻏﺮﺍﺀ‬ ‫ﻭﺍﻹﺛﺮﺍﺀ‪ ..‬ﻳﻌﱪ ﺑﻪ ﺍﻟﺮﻳـﺎﺽ‪ ..‬ﻳﻜﺮﻉ ﺍﻟﻠﺬﺍﺕ ﺑﻌﻤﻖ ﺣﻮﺍﺳﻪ‬ ‫ﺍﻟﻈﺎﻣﺌﺔ‪ ..‬ﺍﻟﻠﺬﺍﺋﺬ ﺗﻌﺘﺼﺮ‪ ..‬ﺍﻟﻔﺮﺣﺔ ﺗﻌﺮﺵ ﰲ ﻗﻠﺒﻪ ﺍﳌﻜﺪﻭﺩ‪..‬‬ ‫ﺟﻨﺎﻧﻪ ﺍﻟﱵ ﺗﻄﻞ ﻋﻠﻰ »ﺍﻟﺒﻮﺳﻔﻮﺭ« ﻳﺘﻔﻴّﺄ ﻓﻴﻬﺎ ﺃﲨﻞ ﺍﻟﻠﺤﻈﺎﺕ‪..‬‬ ‫ﻳﻨﺘﻬﺒﻬﺎ ﺍﻧﺘﻬﺎﺑﺎ‪ ..‬ﻭﺗﺘﻼﺷﻰ ﻣﻌﻬﺎ ﺃﻳﺎﻡ »ﻳِﻠﺪِﻳﺰ« ﺑﻈﻼﳍﺎ ﺍﳌﺴﺘﻮﲬﺔ‬ ‫ﺍﻟﺜﻘﻴﻠﺔ‪ ..‬ﻭﺗﺘﻼﺷﻰ ﺷﻬﻮﺭ ﺍﳋﻨﺎﺩﻕ ﺍﳌﺮﻋﺒﺔ‪ ،‬ﻭﺳﻨﻮﺍﺕ ﺍﻟﺒﻨﺎﺩﻕ‬ ‫ﺍﻟﺪﺍﻣﻴﺔ‪ ..‬ﻛﻮﺍﺑﻴﺲ ﻭﻛﻮﺍﺑﻴﺲ ﺗﺘﻮﺍﺭﻯ ﰲ ﳉﺔ ﺍﻟﻨﺴﻴﺎﻥ ﺍﻟﻄﺎﻣﻲ‪.‬‬ ‫ﻭﻳﺴﺘﻔﻴﻖ ﻣﻦ ﻏﻤﺮﺍﺗﻪ‪ ..‬ﺃﺣﺪﺍﺙ ﻻ ﺗﺼ ﱠﺪﻕ‪ ..‬ﻳﺎ ﺇﳍﻲ!‪..‬‬ ‫ﺍﳋﻼﻓﺔ ﺗﺘﻬﺎﻭﻯ‪ ..‬ﺍﻟﺴﻠﻄﺎﻥ ﻳﻨﻔﻰ ﻭﺭﺍﺀ ﺍﻟﺸﻤﺲ‪ ..‬ﻭﺃﻧﺼﺎﺭﻩ‬ ‫ﻳﻌﻠﻘﻮﻥ ﻋﻠﻰ ﺃﻋﻮﺍﺩ ﺍﳌﺸﺎﻧﻖ‪ ..‬ﻳﺎ ﺇﳍﻲ ﻳﺎ ﺇﳍﻲ!! ﻭﺗﻨﺘﻔﺾ‬ ‫ﺃﻋﻤﺎﻗﻪ ﻟﺘﻘﻲﺀ ﺭﻣﺎﺩﺍ ﺩﺍﻛﻨﺎ ﺧﻨﻖ ﻣﻨﺎﻓﺬ ﺣﺴﻪ ﺍﻹﳝﺎﱐ‪ ..‬ﻛﻠﻤﺎﺕ‬ ‫ﺍﻟﺴﻠﻄﺎﻥ ﺍﻟﻐﺎﺿﺒﺔ ﺗﺪﻭﻱ ﻛﺼﻔﲑ ﺭﻳﺢ ﺗﻘﺘﻠﻊ ﺃﻋﻮﺍﺩﻩ ﺍﻟﻴﺎﺑﺴﺔ‪..‬‬ ‫ﺩﻭﻳﻬﺎ ﻳﺼﻢ ﻣﺴﺎﻣﻌﻪ‪ ..‬ﺃﻋﺎﺩ ﺷﺮﻳﻂ ﺍﻟﻮﺩﺍﻉ ﺑﻘﺼﺮ »ﻳِﻠﺪِﻳﺰ« ﻣﻦ‬ ‫ﺟﺪﻳﺪ‪ ..‬ﺍﻟﻘﺼﺮ ﺍﻟﺘﺎﺭﳜﻲ ﺍﻟﺮﺍﺑﺾ ﻳﺰﺃﺭ ﺟﺮﳛﺎ ُﻣﺪﻣﻰ ﰲ ﻭﺟﻬﻪ‬ ‫ﺍﳌﺼﻌﻮﻕ‪ ..‬ﻗِﺒﺎﺑﻪ‪ ..‬ﺃﺭﻭﻗﺘﻪ‪ ..‬ﺷﺮﻓﺎﺗﻪ‪ ..‬ﻣﺸﺎﻋﻠﻪ ﺍﳌﺘﻨﺎﻭﺳﺔ‪ ..‬ﻛﻠﱡﻬﺎ‬ ‫ﺗﺪﻭﻱ ﻣﻨﺘﻔﻀﺔ ﺑﻜﻠﻤﺎﺕ ﺍﻟﺴﻠﻄﺎﻥ »ﺇﻧّﻲ ﺃﻋﻔﻴﺘﻚ«‪ .‬ﻳﺎ ﺇﳍﻲ ﻳﺎ‬ ‫ﺧﺮ‪‬ﺎ ﺍﻟﻐﺎﺯﻱ‬ ‫ﺇﳍﻲ!! ﲢﺎﺻﺮﻩ ﺃﺳﻮﺍﺭ ﺇﺳﻄﻨﺒﻮﻝ ﺑﻌﺬﺍﺑﺎ‪‬ﺎ ﺍﳌﺮﻳﺮﺓ ﱠ‬ ‫ﻭﺍﻟﻐﺰﺍﺓ‪ ..‬ﺷﺎ َﻫﺪ ﺗﺎﺭﳜﻬﺎ ﻣﺄﺳﻮﺭﺍ ﻋﻠﻰ ﺃﺑﻮﺍ‪‬ﺎ ﺍﻟﻌﺘﻴﻘﺔ؛ ﻏﻴّﺮﻭﺍ‬ ‫ﻣﻌﺎﳌﻬﺎ‪ ..‬ﻭﺟﻬﻬﺎ ﺍﳌﺄﻟﻮﻑ ﻟﺪﻳﻪ ﻳﺴﺘﻨﻬﻀﻪ ﻛﻲ ﻳﺜﺄﺭ‪ ..‬ﻭﻳﻘﺘﻨﺺ‬ ‫ﺍﻟﻐﺰﺍﺓ ﺑﻔﻴﻠﻘﻪ ﺍﳉﺴﻮﺭ‪» .‬ﺁﻩ‪ ..‬ﺁﻩ ﻳﺎ ﻣﺪﻳﻨﱵ ﺧﺬﻟﺘُﻚ ﻭﺧﺬﻟﺖ ﺑﻚ‬ ‫ﺍﻹﺳﻼﻡ‪ ..‬ﺁﻩ‪ ..‬ﺁﻩ‪ «..‬ﱡ‬ ‫ﺟﻞ ﺭﻓﺎﻗﻪ ﰲ ﺍﳉﻴﺶ ﻧُﻜﻞ ‪‬ﻢ‪ ..‬ﻭﺃﺷﻌﻞ‬ ‫ﺍﻟﻐﺎﺯﻱ ﻣﻦ ﺭﻓﺎ‪‬ﻢ ُ‬ ‫ﴰﻮﻋﺎ ﺗُﻨﲑ ﻟﻪ ﺩﺭﺏ ﺍﳌﺠﺪ ﺍﻟﻜﺎﺫﺏ‪ ..‬ﺍﺭﲢﻠﻮﺍ‬ ‫ﺷﻬﺪﺍﺀ ﻛﻤﺎ ﺗﻌﻮﺩ ﺍﻟﻄﲑ ﺇﱃ ﺃﻋﺸﺎﺷﻬﺎ ﺍﻟﺴﻤﺎﻭﻳﺔ‪.‬‬ ‫ﺇﺣﺴﺎﺳﻪ ﺑﻄﻌﻢ »ﺍﳋﻴﺎﻧﺔ« ﻳﻨﻐﺮﺯ ﰲ ﻭﻋﻴﻪ ﻛﻨﺼﻞ ﺣﺎﺩ ﺟﺎﺭﺡ‪..‬‬ ‫ﺣﺎﺿﺮﻩ ﺍﳋﺎﺩﻉ ﻳﻠﻤﻠﻢ ﻭﻳﻨﻘﺬﻑ ﰲ ﻭﺟﻬﻪ ﻛﺎﳋﺮﻗﺔ ﺍﻟﺒﺎﻟﻴﺔ‪..‬‬ ‫ﻣﺎﺿﻴﻪ ﻳﺘﺮﻧّﺢ ﺑﺎﻛﻴﺎ‪ ..‬ﲤﺜﱠﻞ ﻟﻪ ﺍﻣﺮﺃ ًﺓ ﺛﻜﻠﻰ َﻣﻨﻔﻮﺷﺔ ﺍﻟﺸﻌﺮ‪..‬‬ ‫ﺯﻭﺟﻬﺎ ﺍﳌﻐﻴﺐ ﰲ ﻏﻴﺎﺑﺔ ﺍﳌﺠﻬﻮﻝ‪..‬‬ ‫ﻣﺘّﺴﺨﺔ ﺍﳌﻼﺑﺲ‪ ..‬ﺗﻨﻌﻲ َ‬ ‫ﺻﺮﺥ ﺍﻟﻀﺎﺑﻂ ﰲ ﺫﻫﻮﻝ ﺣﺎﱂ‪ :‬ﺃﻧﺎ ﺯﻭﺟﻬﺎ ﺍﻟﻀﺎﺋﻊ ﺍﳌﺨﺪﻭﻉ‪..‬‬ ‫َ‬ ‫ﺍﻟﻐﺎﺋﺐ ﺍﳌﺨﻠﻮﻉ‪ ..‬ﺃﻧﺎ ﺍﻟﺰﺍﺋﻒ‪ ..‬ﺃﻧﺎ ﺍﻟﻨﺎﺯﻑ‪ ..‬ﺃﻧﺎ‪ ..‬ﺃﻧﺎ‪ ..‬ﺃﻧﺎ‪...‬‬ ‫ﻋﺎﻭﺩﺗﻪ ﺫﻛﺮﻯ ﻧﺸﻴﺪ »ﺍﳋﻼﺹ«‪ ..‬ﻛﺎﻥ ﻣﻐﺮﻣﺎ ﺑﻪ‪ ..‬ﳛﺘﻤﻲ ﲟﻮﺍﻭﻳﻠﻪ‬ ‫ﺍﻟﺸﺠﻴﺔ ﺣﲔ ﺗﻘﺘﻠﻌﻪ ﺷﺠﻮﻥ ﺍﳊﻴﺎﺓ »ﺷﻔﺎﻋﺔ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺷﻔﺎﻋﺔ‬ ‫ﺷﻔﺎﻋﺔ‪ «..‬ﻭﺭﺅﻭﺱ ﺍﳌﺮﻳﺪﻳﻦ ﺗﺘﺮﻧﺢ‪ ..‬ﻭﺍﻟﺪﻣﻮﻉ ﺍﻟﺴﺨﻴﻨﺔ ﺣﺒﺎﺕ ﻋﻘﺪ‬ ‫‪٦٤‬‬

‫ﺍﻟﺴﻨﺔ ﺍﻷﻭﱃ ‪ -‬ﺍﻟﻌﺪﺩ )‪٢٠٠٦ (٣‬‬

‫ﺗﻄﺮﺯ ﺟﻴﺪ ﺍﻟﻘﻠﺐ‬ ‫ﺍﻟﺼﺪﻱ‪ ..‬ﺣﻠَﻘﺔ ﺍﳌﻮﻟﻮﻳﺔ ﲡﺘﺬﺑﻪ ﺑﻨﺪﻭﺍ‪‬ﺎ ﻭﲢﻠﻴﻘﺎ‪‬ﺎ‪..‬‬ ‫ّ‬ ‫ﺍﻟﺪﻑﺀ‪ ..‬ﺍﻟﻮﻋﺪ‪ ..‬ﺍﳋﻼﺹ‪ ،‬ﺁﻩ‪ ..‬ﺁﻩ‪ ..‬ﺇﻧﻪ ﲝﺎﺟﺔ ﺇﱃ ﺟﻮﺍﺯ‬ ‫ﲤﻨﺤﻪ‬ ‫َ‬ ‫ﺳﻔﺮ‪ ..‬ﻳﻀﻌﻪ ﻗﺒﺎﻟﺔ ﺭﺳﻮﻝ ﺍﷲ‪ ..‬ﳜﻠّﺼﻪ ﻣﻦ ﺍﳌﺘﺎﻫﺔ ﺍﳌﺨﻴﻔﺔ‪.‬‬ ‫ﻗﺎﺩﺗﻪ ﺧﻄﻮﺍﺗﻪ ﺍﳌﺘﺮﳓﺔ ﺇﱃ ﺑﺎﺣﺔ ﻣﺴﺠﺪ ﺍﻟﺴﻠﻄﺎﻥ ﺃﲪﺪ‬ ‫ﺍﻟﺘﺎﺭﳜﻲ‪ ..‬ﺍﻟﻈﻼﻡ ﻏﺸﺎﺀ ﻛﺜﻴﻒ ﳜﻔﻲ ﻫﻮﺍﺟﺴﻪ ﺍﳌﺘﻮﺍﻧﻴﺔ‪ ..‬ﺫﺑﺎﻟﺔ‬ ‫ﺍﻟﻨﻮﺭ ﺗﻜﺸﻒ ﺃﺳﺮﺍﺭ ﺍﳌﻜﺎﻥ ﺍﻟﻐﺎﻣﻀﺔ‪ ..‬ﺍﺳﺘﻨﺪ ﺇﱃ ﻋﻤﻮﺩﻩ ﺍﻷﺛﲑ‬ ‫ﺍﻣﺘﺪﺕ ﻧﻈﺮﺍﺗﻪ ﺇﱃ ﺍﳋﻂ ﺍﻟﻔﺎﺻﻞ ﺑﲔ ﺍﻟﻈﻼﻡ ﻭﺍﻟﻨﻮﺭ‪..‬‬ ‫ﻟﺪﻳﻪ‪..‬‬ ‫ْ‬ ‫ﻏﺎﻣﺖ ﺍﻟﺮﺅﻳﺔ‪ ..‬ﺍﺳﺘﻄﺎﻟﺖ ﺍﻷﺣﺠﺎﻡ‪ ..‬ﺗﺪﺍﺧﻠﺖ ﺍﻟﺰﻭﺍﻳﺎ‪ ..‬ﻭﺍﻧﺴﺮﺡ‬ ‫ﻭﺟﺪ ﻧﻔﺴﻪ ﻳﻘﺘﻔﻲ ﺃﺛﺮ ﺍﻟﺴﻠﻄﺎﻥ‪ ..‬ﻳﺘﺎﺑﻊ‬ ‫ﺍﳊﻠﻢ ﰲ ﻭﻋﻴﻪ ﺍﻟﻐﺎﺋﺐ‪َ ..‬‬ ‫ﻛﻼﻣﻪ‪ ..‬ﻳﻄﻞ ﻋﻠﻴﻪ ﻣﻦ ﻛﻮﺓ ﻭﻋﻴﻪ ﺍﳌﺒﺼﺮ‪ ..‬ﻛﺎﻧﺖ ﺍﻟﺴﺎﺣﺔ‬ ‫ﻓﺴﻴﺤﺔ ﻣﺪ ﺍﻟﺒﺼﺮ‪ ..‬ﻃﺒﻮﻝ ﺗﺪﻭﻱ‪ ..‬ﺃﻋﻼﻡ ﲣﻔﻖ‪ ..‬ﺟﻴﺎﺩ ﺗﺼﻬﻞ‪..‬‬ ‫ﺍﻟﺴﻠﻄﺎﻥ ﻳﺴﺘﻌﺮﺽ ﺍﻟﻔﻴﺎﻟﻖ ﺻﺤﺒﺔ ﺭﺟﻞ ﻣﻬﻴﺐ ﻭﺧﻠﻔﻪ ﻳﻘﻒ‬ ‫ﺃﺭﺑﻌﺔ ﺭﺟﺎﻝ ﻣﻬﻴﺒﲔ‪ ..‬ﻛﻞ ﻓﺮﻕ ﺍﳉﻴﺶ ﺍﻟﻌﺜﻤﺎﱐ ﺍﻟﻈﺎﻓﺮ ﺗﻨﺘﻈﻤﻬﺎ‬ ‫ﺻﻮﺏ ﺍﻟﺮﺟﻞ »ﺍﳌﻬﻴﺐ«‪ ..‬ﺍﺑﺘﺴﺎﻣﺘﻪ‬ ‫ﺍﻟﺼﻔﻮﻑ‪ ..‬ﲢ ّﺪﻕ ﰲ ﺫﻫﻮﻝ َ‬ ‫ﺍﻟﻨﻮﺭﺍﻧﻴﺔ‪ ..‬ﻧﻈﺮﺍﺗﻪ ﺍﳊﺎﻧﻴﺔ‪ ..‬ﺗﻠﻮﳛﺎﺗﻪ ﺍﳌﺸﺠﻌﺔ‪ ..‬ﺗﺒﺎﺭﻙ ﺍﳉﻤﻴﻊ‪..‬‬ ‫ﲤﻨﺤﻪ ﺍﻟﺮﻭﺡ ﻭﺍﻟﺮﳛﺎﻥ‪ ..‬ﻭﺍﻟﺴﻠﻄﺎﻥ ﻳﻌﺮﺽ ﻋﻠﻴﻪ ﺍﻟﻔﻴﺎﻟﻖ ﺻﻔﺎ‬ ‫ﺻﻔﺎ‪ ..‬ﻭﺍﻟﺮﺟﻞ »ﺍﳌﻬﻴﺐ« ﻳﺒﺘﺴﻢ‪ .‬ﺍﻟﻔﺮﻕ ﺗﻮﺍﺻﻞ ﺍﻟﺴﲑ‪ ..‬ﺭﻓﺎﻗﻪ‬ ‫ﰲ ﻣﻘﺪﻣﺘﻬﺎ‪ ..‬ﺃﻋﻼﻡ ﺍﻟﻨﺼﺮ ﺗﻄﺮﺯﻫﺎ »ﺍﻟﺸﻬﺎﺩﺗﺎﻥ«‪ ..‬ﺳﻴﻮﻓُﻬﻢ‬ ‫ﺗﺘﻘﻠﻘﻞ ﰲ ﺃﻏﻤﺎﺩﻫﻢ‪ ..‬ﻣﺪﺍﻓﻌﻬﻢ ﺗ َﺰﻏﺮﺩ ﻛﻞ ﺣﲔ‪ ..‬ﺣﻨﺎﺟﺮﻫﻢ‬ ‫ﺗﺪﻭﻱ ﺑﺎﻟﺘﻜﺒﲑ‪ ..‬ﺧﻄﻮﺍ‪‬ﻢ ﺗﺴﲑ ﻭﻓﻖ ﺇﻳﻘﺎﻉ ﻭﺍﺣﺪ‪.‬‬ ‫ﺃﻃﻞ ﻣﻦ ﻛﻮﺓ ﻭﻋﻴﻪ ﺍﳌﺒﺼﺮ‪ ..‬ﺍﻟﻠﻬﻔﺔ ﺗﻌﺘﺼﺮ ﻗﻠﺒﻪ‪ ..‬ﺍﻧﺘﻈﺮ ﻣﺮﻭﺭ‬ ‫ﻓﺮﻗﺘﻪ‪ ،‬ﻃﺎﻝ ﺑﻪ ﺍﻻﻧﺘﻈﺎﺭ ﺍﳌﻤﻞّ‪ ..‬ﻃﺎﺑﻮﺭ ﺍﻟﻔﺮﻕ ﻳﺘﻨﺎﻗﺺ‪ ..‬ﻭﺍﻟﺮﺟﻞ‬ ‫ﻣﺆﺧﺮﺓ ﺍﳉﻴﺶ‪..‬‬ ‫»ﺍﳌﻬﻴﺐ« ﻳﺒﺎﺭﻙ‪ ..‬ﻭﺍﻟﺴﻠﻄﺎﻥ ﻳﺴﺘﻌﺮﺽ‪ ..‬ﻭﺗﻠﻮﺡ ّ‬ ‫ﺇ‪‬ﺎ ﻓﺮﻗﺘﻪ‪ ..‬ﻳﺎ ﺇﳍﻲ!! ﺃﻋﻼﻣﻬﺎ ﻣﻨﻜﻮﺳﺔ‪ ..‬ﻣﺪﺍﻓﻌﻬﺎ ﺧﺮﺳﺎﺀ‪..‬‬ ‫ﺳﻴﻮﻓﻬﺎ ﺻﺪﺋﺔ‪ ..‬ﺧﻄﻮﺍ‪‬ﺎ ﺍﺿﻄﺮﺍﺏ ﻭﻓﻮﺿﻰ‪ ..‬ﺣﻨﺎﺟﺮﻫﺎ ﺗﺘﺸﻘﻖ‬ ‫ﻋﻮﻳﻼ‪..‬ﺗﺘﻮﺳﻞ ﺑﺎﻟﺮﺟﻞ »ﺍﳌﻬﻴﺐ«‪» :‬ﺷﻔﺎﻋﺔ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪..‬‬ ‫ﺷﻔﺎﻋﺔ!«‪ .‬ﺃﺧﺬﻩ ﺍﻟﺪﻭﺍﺭ‪ ..‬ﻟﻔﻪ ﺟﻼﻝ ﺍﻟﻠﺤﻈﺔ‪ ..‬ﺗﻌﻠﻖ ﺑﺼﺮﻩ ﺍﻟﺰﺍﺋﻎ‬ ‫ﺑﺎﻟﻮﺟﻪ ﺍﻟﻨﺒﻮﻱ ﺍﳌﻬﻴﺐ‪ ..‬ﺃﺣﺲ ﻛﻴﺎﻧﻪ ﻳﻬﺘﺰ‪ ..‬ﺫﺭﺍﺗﻪ ﻭﺧﻼﻳﺎﻩ ﺗﻨﺪﻣﺞ‬ ‫ﰲ ﻫﺮﻣﻮﻧﻴﺔ ﺍﳌﻮﺍﻝ ﺍﻟﺸﺠﻲ »ﺷﻔﺎﻋﺔ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ ..‬ﺷﻔﺎﻋﺔ‪..‬‬ ‫ﺷﻔﺎﻋﺔ!«‪ .‬ﺃﺑﺼﺮ ﺍﻟﺴﻠﻄﺎﻥ ﻳﻘﺘﺮﺏ ﻣﻦ ﺍﻟﻮﺟﻪ ﺍﻟﻨﺒﻮﻱ ﺍﳌﻬﻴﺐ ﻭﺧﻠﻔﻪ‬ ‫ﻭﺟﻮﻩ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ ﺍﳌﺴﻔﺮﺓ‪ ..‬ﻳﺴﺮ ﻟﻪ ﺣﺪﻳﺜﺎ ﻫﺎﻣﺴﺎ‪ ..‬ﻳﻌﺰﺯ‬ ‫ﺣﺪﻳﺜﻪ ﺑﺎﳊﺮﻛﺎﺕ ﺍﻟﺪﺍﻟﺔ‪ ..‬ﺍﻟﻮﺟﻪ ﺍﳌﻬﻴﺐ ﻳﻜﺴﻮﻩ ﺍﻟﻐﻀﺐ‪ ..‬ﻳﺘﻮﺟﻪ‬ ‫ﳓﻮﻱ‪ ..‬ﻳﺎ ﺇﳍﻲ ﻳﺎ ﺇﳍﻲ! ﻣﺎﺫﺍ ﺃﲰﻊ؟‬ ‫ﺍﻟﺴﺎﺣﺔ ﺍﻟﻮﺍﺳﻌﺔ ﺍﳌﻜﺘﻈﺔ ﺗﻨﺘﻔﺾ ﻟﻠﻨﺪﺍﺀ ﺍﻟﻨﺒﻮﻱ ﺍﻟﻘﺎﺻﻢ‪..‬‬ ‫ﺗﺮﺩﺩﻩ ﺟﻨﺒﺎ‪‬ﺎ‪ ..‬ﺃﺻﺪﺍﺀ ﺗﻠﺘﻮﻱ ﺷﻌﻼ ﻣﺮﻋﺪﺓ ﻛﺎﻭﻳﺔ ﺗﺮﺩﺩ ﰲ‬ ‫ﻭﺟﻊ ﻏﺎﺿﺐ‪» :‬ﻭﺃﻧﺎ ﺃﻋﻔﻴﺘﻚ‪ ..‬ﻭﺃﻧﺎ ﺃﻋﻔﻴﺘﻚ‪ ..‬ﻭﺃﻧﺎ ﺃﻋﻔﻴﺘﻚ‪..‬‬ ‫ﻭﺃﻧﺎ ﺃﻋﻔﻴﺘﻚ ﻭﺃﻧﺎ‪ ..‬ﻭﺃﻧﺎ‪ ..‬ﻭ‪«...‬‬

‫)*( ﻛﺎﺗﺐ ﻭﺃﺩﻳﺐ ﻣﻐﺮﰊ‪ ،‬ﻭﻫﺬﻩ ﺍﻷﻗﺼﻮﺻﺔ ﻣﺴﺘﻮﺣﺎﺓ ﻣﻦ ﻗﺼﺔ ﻭﺍﻗﻌﻴﺔ ﺭﻭﺍﻫﺎ‬ ‫ﺍﻟﺸﺎﻋﺮ ﺍﻟﺘﺮﻛﻲ ﳏﻤﺪ ﻋﺎﻛﻒ‪.‬‬

‫ﺍﳌﺘﺎﻫﺔ‬ ‫ب ﲟﺪﻳﻨﺔ ﺇﺳﻄﻨﺒﻮﻝ ﻭﰲ ﺯﻣﻦ ﺍﻟﺴﻠﻄﺎﻥ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺍﻟﺜﺎﱐ ﺗﻠﻘﻰ‬ ‫ﱐ ﺑﻜﺜﲑ ﻣﻦ ﺍﻻﻣﺘﻌﺎﺽ‪» ..‬ﻻ‬ ‫ﺍﻟﻀﺎﺑﻂ ﻣﺮﺍﺩ ﺍﻷﻣﺮ ﺍﻟﺴﻠﻄﺎ ّ‬ ‫ﻟﻼﺳﺘﻘﺎﻟﺔ‪ ..‬ﻻ ﻟﺘﺮﻙ ﺍﳌﻬﻤﺔ ﺍﳌﻘﺪﺳﺔ‪ ،‬ﺣﺮﺍﺳ ِﺔ ﺍﻟﻔﺮﻗﺔ ﺍﻟﻌﺴﻜﺮﻳﺔ‪.‬‬ ‫ﻓـﺮﻙ‬ ‫ﻗﻴﺎﺩﺗُﻬﺎ ﰲ ﻫـﺬﺍ ﺍﻟﻈﺮﻑ ﺍﻟﻌﺼﻴﺐ ﺃﻣﺮ ﻻ ﻳﻘﺒﻞ ﺍﻟﻨﻘﺎﺵ«‪َ .‬‬ ‫ﻳﺪﻳﻪ ﰲ ﻋﺼﺒﻴﺔ‪ ..‬ﺃﻫﺬﺍ ﺟﺰﺍﺀ ﻣﺎ ﻗﺪﻣﺘُﻪ ﻣﻦ ﺧﺪﻣﺎﺕ ﻟﻠﺨﻼﻓﺔ؟‪..‬‬ ‫ﺳـﻨﻮﺍﺕ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺸﺎﻗﺔ ﺍﻟﻌﺴﻜﺮﻳﺔ ﺍﳌﺘﻌﺒﺔ‪ ..‬ﺗﺪﺭﻳﺒﺎﺕ‪..‬‬ ‫ﺃﺳـﻔﺎﺭ‪ ..‬ﻣﻐﺎﻣﺮﺍﺕ‪ ..‬ﻛﺎﺩ ﻣﺮﺓ ﺃﻥ ﻳﺬﻫﺐ ﺿﺤﻴﺔ ﻣﻐﺎﻣﺮﺍﺗﻪ ﰲ‬ ‫ﺣﺮﺏ ﺍﻟﻴﻮﻧﺎﻥ ﺍﳌﺮﻋﺒﺔ‪ ..‬ﻫﻨّﺄﻩ ﺭِﻓﺎﻗﻪ ﻋﻠﻰ ﺍﻟﻨﺠﺎﺓ ﺑﻌﺪ ﲣﻠﺼﻪ ﻣﻦ‬ ‫ﻛﻤﲔ ﺟﺒﻠﻲ ُﻣﻄﺒﻖ ﰲ ﺟﻮﻑ ﻟﻴﻠﺔ ﺳﻮﺩﺍﺀ ﻣﺘﻌﺒﺔ‪ ..‬ﺩﻣﻌﺖ ﻋﻴﻨﺎﻩ‪..‬‬ ‫ﻭﺟﻒ ﻗﻠﺒﻪ‪ ..‬ﺃﻫﺬﺍ ﺟﺰﺍﺀ ﺳﻨﻮﺍﺕ ﺍﻟﻌﻨﺎﺀ ﻭﻧﻜﺮﺍﻥ ﺍﻟﺬﺍﺕ ﺭﻏﻢ‬ ‫َ‬ ‫ﺿﺂﻟﺔ ﺍﳌﺮﺗﺐ ﻭﺷﻈﻒ ﺍﻟﻌﻴﺶ ﻭﺗﻮﺍﺻﻞ ﺍﻟﺘﻌﺐ ﻭﺍﻟﻜ ّﺪ؟‬ ‫ﺇﻥ ﺣﻈﻪ ﺍﻵﻥ ﻳﺒﺘﺴﻢ ﻟﻪ‪ ،‬ﻭﻟﻴﻠﺔ ﻗﺪﺭﻩ ﺗﻨﻔﺘﺢ ﰲ ﺳﻌﺔ ﻣﻄﺎﻣﻌﻪ‪،‬‬ ‫ﻣﻠﺤﺔ‬ ‫ﻭﻛﻬﻮﻟﺘﻪ ﺗﻮ ّﺩﻉ ﻋﻤﺮﻩ ﺍﻟﺴﺎﺭﺏ‪ ،‬ﻭﻟﻠﺸﻴﺨﻮﺧﺔ ﻣﻄﺎﻟﺐ ّ‬ ‫ﺭﻏﻢ ﺳﻼﻣﺔ ﺑﻨﻴﺘﻪ ﻭﺻﺤﺔ ﺟﺴﺪﻩ‪ ،‬ﻓﻜﻴﻒ ﻳﺘﺮﻙ ﺗﺮِﻛﺔ ﺃﺑﻴﻪ‬ ‫ﻭﺛﺮﻭﺍﺗﻪ ﺍﻟﻐﻨﻴﺔ ﺍﻟﱵ ﻭﺭِﺛﻬﺎ ﺃﺧﲑﺍ؟ ﺁﻩ‪ ..‬ﺁﻩ‪ ..‬ﻗﻠّﺐ ﺍﻟﺮﺳﺎﻟﺘﲔ ﻣﻌﺎ‪..‬‬ ‫ﺭﺳﺎﻟﺔ ّ‬ ‫ﺍﳊﻆ ﺍﻟﻨﻴّﺮ ﺍﳌﺒﺘﺴﻢ ﺗﻌﺪﻩ ﺑﺎﳌﺠﺪ‪ ،‬ﺑﺎﻟﺜﺮﺍﺀ ﺑﺎﻟﺮﺍﺣﺔ ﺍﳌﺴﺘﺪﳝﺔ‪،‬‬ ‫ﺑﺎﻟﺘّﺨﻠﺺ ﻣﻦ ﻣﺸﺎﻏﻞ ﺍﳉﻴﺶ ﺍﳌﺮﻫﻘﺔ‪ ،‬ﻭﺭﺳﺎﻟ َﺔ ﺍﻟﺴﻠﻄﺎﻥ ﺍﻟﱵ‬ ‫ﺗﺮﻓﺾ ﺍﻻﺳﺘﻘﺎﻟﺔ ﻭﺗﺪﻋﻮﻩ ﻟﻼﺳﺘﻤﺮﺍﺭ ﻭﺍﻟﺒﻘﺎﺀ ﰲ ﻋﻤﻠﻪ ﺍﳌﻘﺪﺱ‪.‬‬ ‫ﺻﻤﻢ ﻋﻠﻰ ﻣﻘﺎﺑﻠﺔ ﺍﻟﺴﻠﻄﺎﻥ ﻭﺇﻋﺎﺩﺓ ﺍﻟﻜﺮﺓ ﻣﻦ ﺟﺪﻳﺪ‪..‬‬ ‫ّ‬ ‫ﺇﻥ ﺍﻷﻣﺮ ﺟﺪ ﰲ ﺣﻴﺎﺗﻪ ﺍﳋﺎﺻﺔ‪ ..‬ﻭﻣﻨﻌﻄﻒ ﻣﻬﻢ ﰲ ﻣﺴﲑﺗﻪ‬ ‫ﺍﻟﻌﻤﺮﻳﺔ‪ .‬ﻭﰲ ﺍﻟﻐﺪ ﺗﻠﻘﻰ ﻣﻦ ﺍﻟﺒﺎﺏ ﺍﻟﻌﺎﱄ ﺧﱪ ﺍﻹﺫﻥ ﺑﺰﻳﺎﺭﺓ ﻗﺼﺮ‬ ‫»ﻳِْﻠﺪِﻳﺰ«‪ .‬ﻛﺎﻥ ﺍﻟﺴﻠﻄﺎﻥ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﻳﺮﺍﻗﺐ ﺩﺧﻮﻟﻪ ﺑﻨَﻮﻉ ﻣﻦ‬ ‫ﺍﻟﺘﻤﻌﻦ ﻭﺍﻟﺘﻔﺤﺺ »ﺍﻟﻔﺮﺍﺳﻲ« ﺍﻟﻨﺎﻓﺬ‪ ..‬ﻳﻘﺮﺃ ﺃﻋﻤﺎﻗﻪ ﻭﺩﻭﺍﺧﻠﻪ‬ ‫ﺗﺮﺍﺀﻯ ﻟﻪ‬ ‫ﺍﳌﻠﺘﻬﺒﺔ ﻭﻫﻮ ﻳﻘﺘﺮﺏ ﲞﻄﻮﺍﺗﻪ ﻣﻦ ﻛﺮﺳﻲ ﺍﻟﻌﺮﺵ‪َ ..‬‬ ‫ﰲ ﻭﺟﻬﻪ ﺍﳌﻤ ّﺰﻕ ﺍﳌﻄﻌﻮﻥ ﺻﻮﺭ ُﺓ ﺍﳉﻴﺶ ﺍﻟﻌﺜﻤﺎﱐ ﺍﳌﻬﺘﺮﺉ ﻭﻫﻮ‬ ‫ﻳﻌﺎﱐ ﳔﺮ ﺍﻷﻣﺮﺍﺽ ﺍﳌﺰﻣﻨﺔ‪ ..‬ﺷ ّﺪ ﻭﺟﺬﺏ ﺑﲔ ﻧﺪﺍﺀ ﺍﻟﻮﺍﺟﺐ‬ ‫ﻭﺛﻘﻠﺔ ﺍﳌﻄﺎﻣﻊ ﻭﺍﻷﻫﻮﺍﺀ‪ .‬ﺃﻋﺎﺩ ﺷﺮﻳﻂ ﺣﻴﺎﺗﻪ ﺍﻟﺴﻴﺎﺳﻴﺔ ﻭﻫﻮ ﻳﺘﺴﻠﻢ‬ ‫ﻣﻘﺎﻟﻴﺪ ﺍﳋﻼﻓﺔ ﺍﳌﺮﻳﻀﺔ‪ ..‬ﺳﻨﻮﺍﺕ ﻗﻀﺎﻫﺎ ﰲ ﺃﺟﻮﺍﺀ ﺍﳌﺆﺍﻣﺮﺍﺕ‬

‫‪‬‬

‫ﲨﺎﻝ ﺃﻣﲔ *‬

‫ﻭﺍﻟﺪﺳﺎﺋﺲ ﻭﺍﻟﻨﻌﺮﺍﺕ ﺍﻟﻌﺼﺒﻴﺔ ﺍﻵﻛﻠﺔ‪ .‬ﺣﺎﻭﻝ ﺟﺎﻫﺪﺍ ﻣﻨﻌﻬﺎ‪..‬‬ ‫ﺭﻭﺡ ﺗﻴﺎﺭ ﻫﺎﺩﺭ‪..‬ﺭﺍﻋﺪ‪ ..‬ﻭﺍﻋﺪ‪،‬‬ ‫ﺻ ّﺪﻫﺎ‪ ..‬ﺗﻔﺘﻴﺘَﻬﺎ‪ ..‬ﻭﻗﺪ ﻟﺒﺴﺘﻪ ُ‬ ‫ﻳﺮﻭﻱ ﺿﻔﺎﻑ ﺟﻐﺮﺍﻓﻴﺔ ﺍﻹﺳﻼﻡ ﺍﳌﻤﺘﺪﺓ ﻣﻦ ﺍﳌﺎﺀ ﺇﱃ ﺍﳌﺎﺀ ﺃ ْﺯﻳَﺪ‬ ‫ﻣﻦ ﺛﻼﺛﲔ ﺳﻨﺔ‪ ..‬ﺃﻧﺪﺍﺀ ﳑﺮﻋﺔ ﺗﻨﺚ ﺭﻭﺣﺎ ﻭﺭﳛﺎﻧﺎ‪ ،‬ﺃﻣﻨﺎ ﻭﺃﻣﺎﻧﺎ‪.‬‬ ‫ﻟﻜﻦ ﺭﺣﻰ ﺍﻟﺘﺎﺭﻳﺦ ﺗﺪﻭﺭ‪ ..‬ﻋﺠﻼﺗﻪ ﻏﻼﺑﺔ‪ ..‬ﺍﻟﻨﺎﺱ ﻳﻈﻨّﻮﻧﻪ ﻣﻨﻌﻤﺎ‬ ‫ﰲ ﻗﺼﻮﺭﻩ‪ ..‬ﻳﻌﺘﺼﺮ ﺍﻟﻠﺬﺍﺋﺬ‪ ..‬ﻳﻜﺘﻨـﺰ ﺍﻷﺻﻔﺮ ﺍﻟﺮﻧﺎﻥ ﻭﺍﻷﲪﺮ‬ ‫ﺍﻟﻔﺘّﺎﻥ‪َ ..‬‬ ‫ﻟﻜﻢ ﲤﲎ ﻟﻮ ﻧﻌﻢ ﺑﺮﺍﺣﺔ ﺍﻟﺒﺎﻝ ﰲ ﻛﻮﺥ ﺑﺴﻴﻂ ﻣﻨـﺰ ٍﻭ ﰲ‬ ‫ﺃﻋﺎﱄ ﺟﺒﺎﻝ »ﺃﺭﺍﺭﺍﺕ«‪ ،‬ﺃﻭ ﰲ ﺯﺍﻭﻳﺔ ﻣﻦ ﺯﻭﺍﻳﺎ ﺷﻴﺨﻪ ﺍﻟﺮﻭﺣﻲ‬ ‫»ﺃﰊ ﺍﻟﺸﺎﻣﺎﺕ«‪ ..‬ﻟﻜﻨﻪ ﺍﻟﻨﺪﺍﺀ ﺍﳌﻘﺪﺱ‪.‬‬ ‫ﺣﺮﻯ ﻣﻦ ﻭﺟﻬﻪ ﺍﻟﺘﺎﺭﳜﻲ‪ ..‬ﲣﺘﺰﻥ ﰲ ﻣﻠﻮﺣﺘﻬﺎ‬ ‫ﺃﻓﻠﺘﺖ ﺩﻣﻌﺔ ﱠ‬ ‫ﻭﺣﺮﺍﺭ‪‬ﺎ ﻛﻞ ﻣﻮﺍﺟﻊ ﺍﻟﺪﻭﻟﺔ ﺍﳌﻨﻬﺎﺭﺓ ﻭﺍﳊﻜﻢ ﺍﻟﻐﺎﺑﺮ‪ ،‬ﱂ ﻳﺒﺼﺮﻫﺎ‬ ‫ﺍﻟﻀﺎﺑﻂ »ﻣﺮﺍﺩ ﺑﻚ«‪ ..‬ﺩﻋﺎﻩ ﻟﻠﺠﻠﻮﺱ‪ ..‬ﲢﺎﻭﺭﺍ‪ ..‬ﺣﺎﻭﻝ ﺍﻟﺴﻠﻄﺎﻥ‬ ‫ﺑﺴﻂ ﻟﻪ ﻣﻦ ﺍﳊﺠﺞ ﻣﺎ‬ ‫ﺍﺳﺘﻼﻟﻪ ﻣﻦ ﺇﺣﺴﺎﺳﻪ ﺍﳌﺎﺩﻱ ﺍﻟﻀﺎﻏﻂ‪َ ..‬‬ ‫ﺍﻟﻮﺍﺟﺐ ﺍﳉﻬﺎﺩﻱ ﺍﳌﻘﺪﺱ‪ ..‬ﺍﻟﺪﻭﻟﺔ ﺍﳌﺘﺪﺍﻋﻴﺔ‪ ..‬ﺍﳌﺴﻠﻤﻮﻥ‬ ‫ﻳﻘﻨﻊ؛‬ ‫ُ‬ ‫ﺍﳌﺴﺘﻀﻌﻔﻮﻥ‪ ..‬ﺍﻷﻃﻤﺎﻉ ﺍﻟﻐﺮﺑﻴﺔ‪ ..‬ﺃﳎﺎﺩ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﻌﺜﻤﺎﱐ‪ ..‬ﺃﺣﻼﻡ‬ ‫ﻗﻮﺗﻪ ﺍﻟﻀﺎﺭﺑﺔ‪ ..‬ﺍﻟﺸﻬﺎﺩﺓ‪..‬‬ ‫ﳏﻤﺪ ﺍﻟﻔﺎﺗﺢ‪ ..‬ﻋﺮﺍﻗﺔ ﺍﳉﻴﺶ ﺍﻟﻌﺜﻤﺎﱐ‪ّ ..‬‬ ‫ﺍﳉﻨﺔ‪ ..‬ﺍﳋﻠﺪ‪ ...‬ﻛﻠﻤﺎﺕ ﻭﻛﻠﻤﺎﺕ ﺗﻔﻮﺭ ﻛﺎﻷﻣﻮﺍﻩ ﺍﻟﺪﺍﻓﻘﺔ‪ ،‬ﻟﻜﻦ‬ ‫ﺗﺒﺨﺮﻫﺎ ﺑﻔﻌﻞ ﻭﻫﺞ ﺍﻟﺸﻮﺍﻅ‬ ‫ﺍﻟﺴﺒﺨﺔ ﺗﺮﻓﻀﻬﺎ‪ ..‬ﺗﻌﺎﻓﻬﺎ‪ّ ..‬‬ ‫ﺍﻷﺭﺽ ّ‬ ‫ﺍﳊﺎﺭﻕ‪ ،‬ﻛﺎﻥ ﺍﻟﻀﺎﺑﻂ ُﻳﻌ ّﺪ ﺍﻟﺪﻗﺎﺋﻖ ﻟﻼﻧﻌﺘﺎﻕ ﻣﻦ ﻗﻴﺪ ﺍﳋﺪﻣﺔ‬ ‫ﺍﳌﺘﻌﺒﺔ‪ ،‬ﻛﻠﻤﺎﺕ ﺍﻟﺴﻠﻄﺎﻥ ﱂ ﲢﺮﻙ ﻓﻴﻪ ﺳﺎﻛﻨﺎ‪ .‬ﻛﺎﻥ ﲤﺜﺎﻝ ﴰﻊ‬ ‫ﻛﻠّﺴﻪ ﺍﻹﻏﺮﺍﺀ‪ ..‬ﻻ ﳝﻜﻨﻪ ﺃﻥ ﻳﺮﻓﺾ ﻧﻌﻤﺔ ِﺳﻴﻘﺖ ﻟﻪ ﺳﻮﻗﺎ‪ ..‬ﻛﺮﺭ‬ ‫ﻃﻠﺒﻪ ﺛﺎﻟﺜﺎ ﺑﻨﻮﻉ ﻣﻦ ﺍﻹﺻﺮﺍﺭ ﺍﳌﺆﺩﺏ ﻭﻫﻮ ﻳﻘﺒّﻞ ﻳﺪﻩ‪.‬‬ ‫ﺃﺣﺮﻗﺖ ﻛﻞ ﺟﺴﻮﺭ‬ ‫ﺃﻟﻘﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﻄﺎﻥ ﻧﻈﺮﺓ ﻏﺎﺿﺒﺔ‬ ‫ْ‬ ‫ﺍﻟﻌﺘﺎﺏ ﺍﻟﺮﻗﻴﻖ ﺍﻟﱵ ﻧﺴﺠﻬﺎ ﲝﻮﺍﺭﻩ ﺍﳊﻜﻴﻢ‪ ..‬ﻗﺎﻡ ﻣﻦ ﻛﺮﺳﻴﻪ‬ ‫ﻳﺬﺭﻉ ﺍﻷﺭﺽ ﲞﻄﻮﺍﺗﻪ ﺍﳌﺘّﺌﺪﺓ‪ ..‬ﻃﺎﻝ ﺣﺒﻞ ﺍﻟﺼﻤﺖ‪ ..‬ﺗﺴﺎﺭﻉ‬ ‫ﻭﺟﻴﺐ ﻗﻠﺐ ﺍﻟﻀﺎﺑﻂ‪ ..‬ﺩﻗّﺎﺕ ﺍﳊﺬﺍﺀ ﺍﻟﺴﻠﻄﺎﱐ ﺍﳌﺘﺘﺎﺑﻌﺔ ﺗﻄﻦ ﰲ‬ ‫ﺃﺫﻧﻴﻪ ﻛﻬﻠﻮﺳﺎﺕ ﺣﻠﻢ ﻏﺎﻣﺾ‪ ..‬ﺍﻧﺘﻈﺮ ﻛﻠﻤﺔ ﺍﳋﻼﺹ‪ ..‬ﻃﺎﻝ‬ ‫ﺍﻟﺼﻤﺖ‪ ..‬ﻃﺎﻟﺖ ﺍﻟﻨﻈﺮﺍﺕ ﺍﻟﻐﺎﺿﺒﺔ‪ ..‬ﺍﻟﺴﻠﻄﺎﻥ ﳝﺎﺭﺱ ﻣﻌﻪ ﻧﻔﺴﻴﺎ‬ ‫ﻓﻦ ﺇﺫﺍﺑﺔ ﺍﳉﻠﻴﺪ‪ ..‬ﺇﻥ ﺍﻟﺼﻤﺖ ﻳﻌﺬﺑﻪ‪ ..‬ﻳﺴﻠﻤﻪ ﻟﻀﻤﲑﻩ ﺍﳌﻐﻴﺐ‪..‬‬ ‫ﻹﳝﺎﻧﻪ ﺍﳌﻘﻴﺪ‪ ..‬ﺻﺮﺍﻉ ﺑﲔ ﺩﻣﺎﺋﻪ ﺍﻟﻔﺎﺋﺮﺓ ﻭﺩﻣﻮﻋﻪ ﺍﳊﺒﻴﺴﺔ‪ ..‬ﺍﻧﺘﻔﺾ‬ ‫ﺧﺎﺋﻔﺎ ﻣﺮﻋﻮﺑﺎ ﻣﻦ ﺍﻻﺳﺘﻬﻮﺍﺀ ﺍﻟﻨﻔﺴﻲ ﺍﻟﺬﻱ ﻣﺎﺭﺳﻪ ﺍﻟﺴﻠﻄﺎﻥ ﻋﻠﻴﻪ‪..‬‬ ‫ﺍﻟﺴﻨﺔ ﺍﻷﻭﱃ ‪ -‬ﺍﻟﻌﺪﺩ )‪٦٣ ٢٠٠٦ (٣‬‬

‫‪‬‬

‫«‘‪kßa@b:b‬‬

‫ﺫُﻛﺮ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﻓﻔﺎﺿﺖ ﻋﻴﻨﺎﻩ‪ ،‬ﻓﻜﺎﻧﺖ ﻫﺬﻩ ﺍﻟﻘﺼﻴﺪﺓ ﻣﻦ ﻭﺣﻲ ﺗﻠﻚ ﺍﻟﺪﻣﻮﻉ‪:‬‬ ‫ﱠﺖ ﲨـﺎﺭﴽ ﰲ ﻣﺂﻗﻴﻬﺎ‬ ‫ﻓﺎﺿـﺖ ﻭﺧﻠ ْ‬ ‫ْ‬ ‫ﻭﻃـﺎﺭ ‪‬ﺎ‬ ‫ﻭﺍﻫﺘ ّﺰﺕ ﺍﻟﺮﻭﺡ ﻟﻠﺬﻛﺮﻯ‬ ‫َ‬ ‫ﻳـﺎ ﻟَﻠﻘﻠﻮﺏ ﺍﻟﱵ ﺭﻓّـﺖ ُﻣﺠﻨّـﺤ ًﺔ‬

‫ﻓﻌﺮﺟﻨﺎ ﻣﻌـﴼ ﺭ َﻫـﻔـﴼ‬ ‫ﻛﻨّﺎ َﻋ ْ‬ ‫ﺮﺟﻨﺎ ّ‬

‫ﺩﺍﺭﻳﺖ ﺯﻓﺮﺗَﻪ‬ ‫ﻳـﺎ ﺳـﻴّﺪ ﺍﻟﻮﺟﺪ ﻛﻢ َ‬

‫‪‬ﻔﻮ ﻟـﻪ ﺍﻟﻨﻔـﺲ ﻭﺍﻷﻳـﺎﻡ ﺗُﺮﻫﻘﻪ‬

‫ِﻢ ﺑـ ِﻪ‬ ‫ﲢﻦ؟ ُﻛـ ﱞﻞ ﺑـ ِﻪ َﺷ ٌ‬ ‫ﱡ‬ ‫ـﻮﻕ ﻳﻬ ﱡ‬

‫ﺿـﺤﻰ‬ ‫ﺃﻧﻠﺘﻘﻲ ﲝﺒﻴﺐ ﺍﻟﺮﻭﺡ ﺫﺍﺕ‬ ‫ً‬ ‫ﻳﺎ ﺩﺍﻣﻊ ﺍﻟﻄﺮﻑ ﻟﻮ ﺃﻥ ﺍﻟ ّﺪﻧﺎ ُﺟﻤﻌﺖ‬

‫ﺌﺖ ﻟـﻚ ﻓﻴﻬﺎ ُ‬ ‫ﻛﻞ ‪‬ﺠﺘـﻬـﺎ‬ ‫ﻭ ُﻫﻴّ ْ‬ ‫ﱡ‬ ‫ﻛﻞ ﺍﳉﻨـﺎﻥ ﺍﻟﱵ ﰲ ﺍﻟﻮﻫـﻢ ُﻣﻘﻔﺮﺓٌ‬ ‫ﻟﻮﺍﻋﺠﻪ‪،‬‬ ‫ﻣﺎ ﻟﻠﻤﺤﺐ‪ ،‬ﺇﺫﺍ ﻫـﺎﺟﺖ‬ ‫ُ‬

‫ﺃ َﻫﻜﺬﺍ ﺍﻟﻮﺟـﺪ ﻳﺪﻣﻴﻬﺎ ﻭﻳـﺮﻗﻴـﻬﺎ‬ ‫ﻋﻠﻰ ﺃﻣـﺎ ٍﻥ ﻭﺫُﺑﻨـﺎ ﰲ ﻣﻌـﺎﻧﻴـﻬﺎ‬ ‫ﺃﻧﱠﻰ ﺇﺫﺍ ﺫُﻛﺮ‬ ‫ﺍﳌﺤﺒـﻮﺏ ﺗُﺨﻔﻴـﻬﺎ‬ ‫ُ‬ ‫ﳝﻴﺘﻬﺎ ﺍﻟﺒُـﻌـﺪ ﻭﺍﻵﻣـﺎﻝ ﺗُﺤﻴِﻴﻬﺎ‬ ‫ٍ‬ ‫ﺁﻳـﺎﺕ ﻳُ َﺼﻠّﻴﻬﺎ‬ ‫ـﻞ‬ ‫ﰲ ﺁﺧـ ِﺮ ﺍﻟﻠﻴْ ِ‬ ‫ﻫﻨﺎﻙ ﰲ ٍ‬ ‫ﻏﺮﻑ َﺭﻗّـﺖ ﺣﻮﺍﺷـﻴﻬﺎ‬

‫ﺳـﻨﻮﺍﺕ ﰲ ﺛـﻮﺍﻧﻴـﻬﺎ‬ ‫ﻭﺃُﺩﻏﻤﺖ‬ ‫ٌ‬ ‫ﻟﻜﻨﺖ ﺃﺯﻫ َﺪ ﻣﻦ ﺁﻟﺖ ﳍـﻢ ﻓﻴـﻬﺎ‬ ‫ﻭﺟﻨـﺔ ﺍﻟـﺮﻭﺡ ﺗﺰﻫﻮ ﰲ ﻣﻌﺎﻟﻴـﻬﺎ‬ ‫ﻭﻫﺬﻩ ﺍﻷﺭﺽ‪ ،‬ﺣﲔ ﺍﳋ ّ‬ ‫ِﻞ ﻳُ ْﺨﻠﻴﻬﺎ؟!‬

‫ﻫﻲ ﺍﻟ ﱡﺪﻧﻴﺎ‪ ،‬ﻭ َﺩﻳْ َﺪﻧُﻬﺎ‬ ‫َﺩﻧَ ْ‬ ‫ـﺖ ﻓﻜﺎﻧَ ْﺖ َ‬ ‫ِﺠﺎ ُﻣﻬﺎ‬ ‫ﺍﳌـﻮﺕ ﻻ ﻳَـ ْﺪﺭِﻱ ﻏَﻴَﺎﻫِﺒَ ُﻪ‬ ‫ُ‬ ‫ﻟَ‬ ‫ﺍﻷﻣـﻮﺍﺝ ﻻﻓـﻈـ ًﺔ‬ ‫ﳉـﺞ‬ ‫ِ‬ ‫ﱡ‬ ‫ﲤﺠﻨـﺎ ُ‬

‫ﻟﻠﺼ ْﻤ ِﺖ َﺷـﺎﺩِﻳ َﻬﺎ‬ ‫ﺃﺳﻠ ََﻤ ْﺖ ﱠ‬ ‫ﺇﻻّ ﺇﺫﺍ ْ‬ ‫ﻋﻤﺮﴽ ﻳُﺠﺎﺭﻳﻬﺎ‬ ‫َﻣﻦ ﻛﺎﻥ ﰲ ِﺣﺠﺮﻫﺎ ْ‬

‫ﺑـﺮﺣـﺖ‬ ‫ﻫﻲ ﺍﻟﺘﺒﺎﺭﻳﺢ ﺗَﱪﻳﻨﺎ ﻭﻣـﺎ‬ ‫ْ‬

‫ﺗﻄﺎﺭﺡ ﺍﻟﺼﱪَ ﻓﻴﻨـﺎ ﺇﺫ ﻧُـﺪﺍﺭﻳـﻬﺎ‬ ‫ُ‬

‫ﺑﻌﻀﻪ ﺟﻠَﺪﴽ‬ ‫ﻳﺎ َﻣﻌﻘِﻞ ﺍﳊﺰﻥ‬ ‫ْ‬ ‫ﻛﻔﻜﻒ َ‬

‫ْﺮﻕ ﲟﺎ ﺷﺌﺖ ﺇﻥ ﻫﺎﺟﺖ ﻗﻮﺍﻓﻴﻬﺎ‬ ‫ﻭﺍﻏ َ‬

‫ﺻﺨﺐ‬ ‫ٍ‬ ‫ﺗُﺼﻐﻲ ﳍﻤﺴﻚ ﺣﲔ ﺍﻟﻜﻮﻥ ﰲ‬

‫ﻭﺍﻟﺼ ْﺤﻮ ﻳَﺼ َﺪﺡ ﻭ ْﺩﻗﴼ ﰲ ﻧﻮﺍﺻﻴﻬﺎ‬ ‫ﱠ‬

‫ﻋِﻘﺎﳍـﺎ‬ ‫ﺍﳊـﺐ ﻭﺍﻷﻳـﺎ ُﻡ ﺷـﺎﺭﺩﺓٌ‬ ‫ﱡ‬

‫ﻘﺒﺾ ﺃﺭﺳـﺎﻧـﴼ ﻭﻳُﺮﺧﻴﻬﺎ‬ ‫ﻭﺍﻟﺪﻫﺮ ﻳَ ُ‬ ‫ﻣﺎﺱ ﰲ ﻣﺂﻗﻴﻬﺎ‪.‬‬ ‫ْ‬ ‫ﻭﺟـ ٌﺪ ﺗﻨـﺎﺛﺮ ٌ‬

‫ِﻕ‬ ‫ﻫﻲ ﺍﳊﻴـﺎﺓ َﺣـﺮﻭ ٌﻥ ُﻋﺮﻓﻬﺎ ﻧـﺰ ٌ‬

‫ـﻮﻕ ﻭﺳـﺮﺑَﻠﻬﺎ‬ ‫ﻓﻜﻠّﻤﺎ ﺷـ ّﻔﻬﺎ َﺷ ٌ‬

‫ﺍﻟﺴﻨﺔ ﺍﻷﻭﱃ ‪ -‬ﺍﻟﻌﺪﺩ )‪٢٠٠٦ (٣‬‬

‫ﺣﺮﻧـﺖ ﺑﺎ ِ‬ ‫ﳊﻠْﻢ ﺣﺎﺩﻳـﻬﺎ‬ ‫ﻓﻜﻦ ﺇﺫﺍ َ‬

‫)*( ﺷﺎﻋﺮﺓ ﻭﺃﺩﻳﺒﺔ ‪ -‬ﺍﻷﺭﺩﻥ‪.‬‬

‫ﻧﺴﺘﻮﺿﺢ ﺍﻟﻔﺠﺮ ﻟﻜﻦ ﺃﻳـﻦ ُﺷـ ّﻘﺘُﻪ‬

‫ﻭﺍﻟﺮﻳﺢ ﺗَﺬﺭﻭﻩ ﺭﻣ ً‬ ‫ﻼ ﰲ ﺑَـﺮﺍﺭﻳـﻬﺎ‬ ‫ﻭﻗﺪ ﻃﻐﻰ ﺍﻟﻮﻗﺖ ﺯﺣﻔﴼ ﰲ ﻟﻴﺎﻟﻴـﻬﺎ‬

‫ﺭﻣـﻞ ﲟُﻘﻠﺘﻪ‬ ‫ﻛﻤﻦ ﻳـﻐـﺾ ﻋﻠﻰ‬ ‫ٍ‬

‫‪٦٢‬‬

‫ﻭﺍﻟﺸﻮﻕ ﻳﺴﺘﻮﻗﺪ ﺍﻷﻋﺼﺎﺏ ﻳُﺬﻛﻴﻬﺎ‬ ‫ﻓﻴﺾ ﻣـﻦ ﺍﻟﻨـﻮﺭ ﻳﺮﻭﻳﻬﺎ ﻭﻳُﻈﻤﻴﻬﺎ‬

‫ﺗُ ْﺪﱐ ﻭﺗُﻨْﺌِﻲ َﻣ ْﻦ َﺩﺍﻧُﻮﺍ ﳍَـﺎ‪ ،‬ﺗِﻴـ َﻬﺎ‬ ‫ﻋ َﻔ ْﺖ ﻭﻟﻴﺲ ﺍﻟﺘﻌﺎﰲ ﻣـﻦ ﺗﻌﺎﻓﻴـﻬﺎ‬

‫ﻓﻴﻀﻬﺎ ﺣﱴ ﺇﺫﺍ ُﻋـﻤـﺮﺕ‬ ‫ُﻋﻔﺎﻓـ ٌﺔ ُ‬

‫ﻧﺒﻴﻠﺔ ﺍﳋﻄﻴﺐ *‬

‫)*( ﻛﻠﻴﺔ ﺍﻵﺩﺍﺏ‪ ،‬ﺟﺎﻣﻌﺔ ﳏﻤﺪ ﺍﳋﺎﻣﺲ ‪ -‬ﺍﳌﻐﺮﺏ‪.‬‬ ‫ﺍﳍﻮﺍﻣﺶ‪:‬‬ ‫)‪ (١‬ﺍﻟﺸﺎﻫﺪ ﻋﻠﻰ ﺃﻥ ﺑﺪﻳﻊ ﺍﻟﺰﻣﺎﻥ ﳝﻴﻞ ﺇﱃ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺘﺨﺼﻴﺺ ﺗﻘﻴﻴﺪﻩ ﰲ ﺃﻛﺜﺮ ﻣﻦ‬ ‫ﻣﻮﺿﻊ ﺍﺳﻢ »ﺍﻟﻔﻠﺴﻔﺔ« ﺑﻮﺻﻒ »ﺍﻟﺒﺸﺮﻳﺔ« ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ‪» :‬ﺇﻥ ﺳﻌﻴﺪﺍ ﺍﻟﻘﺪﱘ‬ ‫ﻭﺍﳌﻔﻜﺮﻳﻦ ﻗﺪ ﺍﺭﺗﻀﻮﺍ ﺑﻘﺴﻢ ﻣﻦ ﺩﺳﺎﺗﲑ ﺍﻟﻔﻠﺴﻔﺔ ﺍﻟﺒﺸﺮﻳﺔ«‪ ،‬ﺍﳌﻜﺘﻮﺑﺎﺕ‪ ،‬ﺹ‬ ‫ﺮﺻﻪ ﻋﻠﻰ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺇﻃﻼﻕ ﻟﻔﻆ »ﺍﳊﻜﻤﺔ« ﻋﻠﻰ ﺍﻟﻔﻠﺴﻔﺔ‬ ‫‪٥٦٩‬؛ ﻭﺃﻳﻀﺎ ِﺣ ُ‬ ‫ﻫﻮ ﻣﻦ ﻋﻤﻞ ﻏﲑﻩ ‪ -‬ﺃﻱ ﺍﻟﻔﻼﺳﻔﺔ ‪ -‬ﻛﻤﺎ ﺟﺎﺀ ﺫﻟﻚ ﰲ ﻗﻮﻟﻪ‪» :‬ﺃﻣﺎ ﻣﺎ ﻳﺴﻤﻮﻧﻪ‬ ‫ﺑﻌﻠﻢ ﺍﳊﻜﻤﺔ‪ ،‬ﻭﻫﻲ ﺍﻟﻔﻠﺴﻔﺔ‪ ،‬ﻓﻘﺪ ﻏﺮﻗﺖ ﰲ ﺗﺰﻳﻴﻨﺎﺕ ﺣﺮﻭﻑ ﺍﳌﻮﺟﻮﺩﺍﺕ ﻭﻇﻠﺖ‬ ‫ﻣﺒﻬﻮﺗﺔ ﺃﻣﺎﻡ ﻋﻼﻗﺎﺕ ﺑﻌﻀﻬﺎ ﺑﺒﻌﺾ‪ ،‬ﺣﱴ ﺿﻠﺖ ﻋﻦ ﺍﳊﻘﻴﻘﺔ«‪ ،‬ﺍﻟﻜﻠﻤﺎﺕ‪ ،‬ﺹ‬ ‫‪١٤٣‬؛ ﳑﺎ ﻳﺸﻌﺮ ﺑﺄﻥ ﻭﺭﻭﺩ ﻫﺬﺍ ﺍﻹﻃﻼﻕ ﰲ ﻧﺼﻮﺻﻪ ﻫﻮ ﻣﻦ ﺑﺎﺏ ﺍﻟﺘﺴﺎﻫﻞ ﰲ‬ ‫ﺍﻻﺳﺘﻌﻤﺎﻝ ﻭﳎﺎﺭﺍﺓ ﺍﻟﻐﲑ‪ ،‬ﻻ ﻣﻦ ﺑﺎﺏ ﺻﺤﺔ ﻫﺬﺍ ﺍﻻﺳﺘﻌﻤﺎﻝ ﺃﻭ ﺍﻻﻗﺘﻨﺎﻉ ﺑﻪ‪) .‬ﻧﺸﲑ‬ ‫ﻫﻨﺎ ﺇﱃ ﺃﻥ ﺗﺴﻮﻳﺪ ﺍﻟﻜﻠﻤﺎﺕ ﰲ ﺍﻟﻨﺼﻮﺹ ﺍﳌﻨﻘﻮﻟﺔ ﻫﻮ ﻣﻦ ﻓﻌﻠﻨﺎ(‪.‬‬ ‫)‪» (٢‬ﻧﻴﻘﻮﻻﻭﺱ ﻛﻮﺑﲑﻧﻴﻚ« ﻓﻠﻜﻲ ﺑﻮﻟﻮﱐ )‪ ،(١٥٤٣-١٤٧٣‬ﺍﺷﺘﻬﺮ ﺑﱪﻫﻨﺘﻪ‬ ‫ﻋﻠﻰ ﺩﻭﺭﺍﻥ ﺍﻷﺭﺽ ﻋﻠﻰ ﻧﻔﺴﻬﺎ ﻭﺣﻮﻝ ﺍﻟﺸﻤﺲ‪ ،‬ﻣﺒﻄﻼ ﺑﺬﻟﻚ ﺍﻟﺮﺃﻱ ﺍﻟﻘﺪﱘ‬ ‫ﺍﻟﺬﻱ ﳚﻌﻞ ﺍﻷﺭﺽ ﺛﺎﺑﺘﺔ ﻭﺍﻟﺸﻤﺲ ﺩﺍﺋﺒﺔ ﺍﻟﺪﻭﺭﺍﻥ ﺣﻮﳍﺎ‪.‬‬ ‫)‪» (٣‬ﺇﳝﺎﻧﻮﺋﻴﻞ ﻛﺎﻧﻂ« ﻓﻴﻠﺴﻮﻑ ﺃﳌﺎﱐ )‪ ،(١٨٠٤-١٧٢٤‬ﺃﺛﺒﺖ ﺩﻭﺭ ﺍﻟﺬﺍﺕ‬ ‫ﺍﻟﻔﺎﻋﻞ ﰲ ﺗﺸﻜﻴﻞ ﺍﳌﻌﺮﻓﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﻣﻔﻨﺪﺍ ﺑﺬﻟﻚ ﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﻘﺪﳝﺔ ﺍﻟﱵ ﲡﻌﻞ‬ ‫ﻟﻠﻤﻮﺿﻮﻉ ﺍﻟﺪﻭﺭ ﺍﻟﻔﺎﻋﻞ ﰲ ﺗﺸﻜﻴﻞ ﻫﺬﻩ ﺍﳌﻌﺮﻓﺔ‪.‬‬ ‫)‪ (٤‬ﻳﻘﻮﻝ‪» :‬ﻛﺎﻥ ﺳﻌﻴﺪ ﺍﻟﻘﺪﱘ ‪-‬ﻗﺒﻞ ﺣﻮﺍﱄ ﲬﺴﲔ ﺳﻨﺔ‪ -‬ﻟﺰﻳﺎﺩﺓ ﺍﺷﺘﻐﺎﻟﻪ ﺑﺎﻟﻌﻠﻮﻡ‬ ‫ﺍﻟﻌﻘﻠﻴﺔ ﻭﺍﻟﻔﻠﺴﻔﻴﺔ ﻳﺘﺤﺮﻯ ﻣﺴﻠﻜﺎ ﻭﻣﺪﺧﻼ ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﺣﻘﻴﻘﺔ ﺍﳊﻘﺎﺋﻖ‪،‬‬ ‫ﺩﺍﺧﻼ ﰲ ﻋﺪﺍﺩ ﺍﳉﺎﻣﻌﲔ ﺑﲔ ﺍﻟﻄﺮﻳﻘﺔ ﻭﺍﳊﻘﻴﻘﺔ«‪ ،‬ﺍﳌﺜﻨﻮﻱ ﺍﻟﻌﺮﰊ ﺍﻟﻨﻮﺭﻱ‪،‬‬ ‫ﺹ‪٢٩‬؛ ﺍﻧﻈﺮ ﺃﻳﻀﺎ ﺍﳌﻜﺘﻮﺑﺎﺕ‪ ،‬ﺹ ‪.٥٧٠-٥٦٩‬‬ ‫)‪ (٥‬ﺍﳌﻼﺣﻆ ﺃﻥ ﺑﺪﻳﻊ ﺍﻟﺰﻣﺎﻥ ﻻ ﻳﺬﻛﺮ ﺍﻟﻜﻨﺪﻱ ﻛﻤﺎ ﻳﺒﺪﻭ ﺃﻧﻪ ﱂ ﻳﺬﻛﺮ ﻓﻴﻠﺴﻮﻑ‬ ‫ﺍﳌﻐﺮﺏ ﺍﺑﻦ ﺭﺷﺪ ﺇﻻ ﻗﻠﻴﻼ ﺟ ّﺪﺍ‪ ،‬ﻗﺪ ﻻ ﻳﺘﻌﺪﻯ ﺫﻟﻚ ﺍﳌﺮﺗﲔ‪ :‬ﺍﳌﻜﺘﻮﺑﺎﺕ‪ ،‬ﺹ‬ ‫‪٢٤٩‬؛ ﻭﺃﻳﻀﺎ ﺍﻟﺸﻌﺎﻋﺎﺕ‪ ،‬ﺹ ‪.٦٦٣‬‬ ‫)‪ (٦‬ﻳﻘﻮﻝ‪» :‬ﳌﺎ ﻛﺎﻥ ﺍﺷﺘﻐﺎﻝ ﺳﻌﻴﺪ ﺍﻟﻘﺪﱘ ﺑﻌﻠﻤﻲ ﺍﳊﻜﻤﺔ ]ﺃﻱ ﺍﻟﻔﻠﺴﻔﺔ[ ﻭﺍﳊﻘﻴﻘﺔ‬ ‫]ﺃﻱ ﺍﻟﺘﺼﻮﻑ[ ﻭﻳﻨﺎﻇﺮ ﻋﻈﻤﺎﺀ ﺍﻟﻌﻠﻤﺎﺀ ﻭﻳﻨﺎﻗﺸﻬﻢ ﰲ ﺃﺩﻕ ﺍﳌﺴﺎﺋﻞ ﻭﺃﻋﻤﻘﻬﺎ‬ ‫ﺪﺭﻙ ﻗﺴﻢ ﻣﻨﻬﺎ ]ﺃﻱ ﻣﻦ ﺗﺮﻗﻴﺎﺗﻪ ﺍﻟﻔﻜﺮﻳﺔ ﻭﻓﻴﻮﺿﺎﺗﻪ ﺍﻟﻘﻠﺒﻴﺔ[ ‪-‬ﺑﻌﺪ‬ ‫]…[‪ ،‬ﻗﺪ ﻻ ﻳُ َ‬ ‫ﺟﻬﺪ ﺟﻬﻴﺪ‪ -‬ﺇﻻ ﺍﻟﺮﺍﺳﺨﻮﻥ ﰲ ﺍﻟﻌﻠﻢ«‪ ،‬ﺍﳌﺜﻨﻮﻱ ﺍﻟﻌﺮﰊ ﺍﻟﻨﻮﺭﻱ‪ ،‬ﺹ ‪.٣٢‬‬ ‫)‪ (٧‬ﺇﺷﺎﺭﺍﺕ ﺍﻹﻋﺠﺎﺯ‪ ،‬ﺹ ‪.٣٣-٢٣‬‬ ‫)‪ (٨‬ﻳﻌﺘﱪ ﺑﺪﻳﻊ ﺍﻟﺰﻣﺎﻥ ﻫﺬﻩ ﺍﻟﻮﻻﺩﺓ ﺍﳉﺪﻳﺪﺓ ﲟﺜﺎﺑﺔ ﲡﻞ ﻻﺳﻢ »ﺍﳊﻜﻴﻢ« ﻣﻦ ﺃﲰﺎﺀ‬ ‫ﺍﷲ ﻋﻠﻴﻪ‪ ،‬ﺇﺫ ﻳﻘﻮﻝ‪» :‬ﻛﺬﻟﻚ ﺃﺧﻮﻛﻢ ﻫﺬﺍ ﺍﻟﺬﻱ ﻻ ﻳُﻌﺪ ﺷﻴﺌﺎ ﻳﺬﻛﺮ‪ ،‬ﻭﻫﻮ ﻻ‬ ‫ﺷﻲﺀ‪ ،‬ﻗﺪ ُﻭﻫﺐ ﻟﻪ ﻭﺿﻊ ﳚﻌﻠﻪ ﳛﻈﻰ ﺑﺎﺳﻢ ﺍﷲ )ﺍﻟﺮﺣﻴﻢ( ﻭﺍﺳﻢ ﺍﷲ )ﺍﳊﻜﻴﻢ(‬ ‫ﻣﻦ ﺍﻷﲰﺎﺀ ﺍﳊﺴﲎ‪ .‬ﻭﺫﻟﻚ ﺃﺛﻨﺎﺀ ﻣﺎ ﻳﻜﻮﻥ ﻣﺴﺘﺨ َﺪﻣﴼ ﳋﺪﻣﺔ ﺍﻟﻘﺮﺁﻥ ﻓﺤﺴﺐ‪،‬‬ ‫ﻭﺣﻴﻨﻤﺎ ﻳﻜﻮﻥ ﻣﻨﺎﺩﻳﴼ ﻟﺘﻠﻚ ﺍﳋﺰﻳﻨﺔ ﺍﻟﻌﻈﻤﻰ ﺍﻟﱵ ﻻ ﺗﻨﺘﻬﻲ ﻋﺠﺎﺋﺒﻬﺎ ]…[‬ ‫ﻓﺠﻤﻴﻊ »ﺍﻟﻜﻠﻤﺎﺕ« ﺇﳕﺎ ﻫﻲ ﺟﻠﻮﺍﺕ ﺗﻠﻚ ﺍﳊﻈﻮﺓ؛ ﻧﺮﺟﻮ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﺗﻜﻮﻥ‬ ‫ﻧﺎﺋﻠﺔ ﳌﻀﻤﻮﻥ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ‪‬ﻭﻣﻦ ﻳﺆﺗﻰ ﺍﳊﻜﻤﺔ ﻓﻘﺪ ﺃﻭﰐ ﺧﲑﺍ ﻛﺜﲑﺍ‪،«‬‬ ‫ﺍﳌﻜﺘﻮﺑﺎﺕ‪ ،‬ﺹ ‪٢٤-٢٣‬؛ ﻛﻤﺎ ﺃﻧﻪ ﻳﺆﺭﺥ ﳍﺬﻩ ﺍﻟﻮﻻﺩﺓ ﺑﺮﺅﻳﺎ ﺻﺎﺩﻗﺔ ﺭﺁﻫﺎ ﻗﺒﻞ‬ ‫ﺍﻧﺪﻻﻉ ﺍﳊﺮﺏ ﺍﻟﻌﺎﳌﻴﺔ ﺍﻷﻭﱃ‪ ،‬ﻗﺎﺋﻼ‪» :‬ﺭﺃﻳﺖ ﻧﻔﺴﻲ ﲢﺖ ﺟﺒﻞ ﺁﺭﺍﺭﺍﺕ‪ ،‬ﻭﺇﺫﺍ‬ ‫ﺑﺎﳉﺒﻞ ﻳﻨﻔﻠﻖ ﺍﻧﻔﻼﻗﺎ ﻫﺎﺋﻼ‪ -‬ﻓﻴﻘﺬﻑ ﺻﺨﻮﺭﺍ ﻋﻈﻴﻤﺔ ﻛﺎﳉﺒﺎﻝ ﺇﱃ ﺃﳓﺎﺀ ﺍﻷﺭﺽ‬ ‫ﻛﺎﻓﺔ‪ ،‬ﻭﺃﻧﺎ ﰲ ﻫﺬﻩ ﺍﻟﺮﻫﺒﺔ ﺍﻟﱵ ﻏﺸﻴﺘﲏ ﺭﺃﻳﺖ ﻭﺍﻟﺪﰐ ‪ -‬ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻬﺎ ‪ -‬ﺑﻘﺮﰊ‪،‬‬ ‫ﻗﻠﺖ ﳍﺎ‪» :‬ﻻ ﲣﺎﰲ ﻳﺎ ﺃﻣﺎﻩ ! ﺇﻧﻪ ﺃﻣﺮ ﺍﷲ‪ ،‬ﺇﻧﻪ ﺭﺣﻴﻢ‪ ،‬ﺇﻧﻪ ﺣﻜﻴﻢ«‪ ،‬ﻧﻔﺲ ﺍﳌﺼﺪﺭ‪،‬‬ ‫ﺹ ‪٤٧٥‬؛ ﻭﰲ ﻛﻼﻣﻪ ﻋﻦ »ﺍﻟﺘﺠﻠﻲ« ﻭ »ﺍﳉﺒﻞ« ﺇﺷﺎﺭﺓ ﺧﻔﻴﺔ ﺇﱃ ﻗﺼﺔ ﻣﻮﺳﻰ‬ ‫ْﺠﺒَ ِﻞ َﺟ َﻌﻠَ ُﻪ َﺩ ًّﻛﺎ‬ ‫ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﺇﺫ ﺳﺄﻝ ﺭﺑﱠﻪ ﺍﻟﺮﺅﻳﺔ ﺍﻟﻘﺪﺳﻴﺔ‪ ،‬ﻓـ﴿ﺗَ َﺠﻠﱠﻰ َﺭﺑﱡ ُﻪ ﻟِﻠ َ‬ ‫ﻮﺳﻰ َﺻ ِﻌﻘًﺎ﴾ )ﺍﻷﻋﺮﺍﻑ‪.(١٤٣ :‬‬ ‫َﻭ َﺧ ﱠﺮ ُﻣ َ‬ ‫)‪ (٩‬ﺍﻟﻠﻤﻌﺎﺕ‪ ،‬ﺹ ‪٣٦٨-٣٦٧‬؛ ﻭﻳﻘﻮﻝ ﺃﻳﻀﺎ ﰲ ﻣﻮﺿﻊ ﺳﺎﺑﻖ‪» :‬ﻓﻤﺎ ﻛﺎﻥ ﻣﻦ‬ ‫»ﺳﻌﻴﺪ ﺍﳉﺪﻳﺪ« ﺇﻻ ﺍﻟﻘﻴﺎﻡ ﺑﺘﻤﺨﻴﺾ ﻓﻜﺮﻩ ﻭﺍﻟﻌﻤﻞ ﻋﻠﻰ ﻧﻔﻀﻪ ﻣﻦ ﺃﺩﺭﺍﻥ‬ ‫ﺍﻟﻔﻠﺴﻔﺔ ﺍﳌﺰﺧﺮﻓﺔ ﻭﻟﻮﺛﺎﺕ ﺍﳊﻀﺎﺭﺓ ﺍﻟﺴﻔﻴﻬﺔ«‪ ،‬ﻧﻔﺲ ﺍﳌﺼﺪﺭ‪ ،‬ﺹ ‪.١٧٦‬‬

‫ﺍﻟﺴﻨﻦ ﻛﺎﳉﺒﺎﻝ ﺍﳌﺘﺪﻟﻴﺔ ﻣﻦ ﺍﻟﺴﻤﺎﺀ‪،‬‬ ‫)‪ (١٠‬ﺟﺎﺀ ﻫﺬﺍ ﺍﻟﻮﺻﻒ ﰲ ﻗﻮﻟﻪ‪» :‬ﻭﺷﺎﻫﺪﺕ ﱡ‬ ‫ﻣﻦ ﺍﺳﺘﻤﺴﻚ ﻭﻟﻮ ﲜﺰﺋﻲ ﺍﺳﺘﺼﻌﺪ ﻭﺍﺳﺘﺴﻌﺪ‪ ،‬ﻭﺭﺃﻳﺖ ﻣﻦ ﺧﺎﻟﻔﻬﺎ ﻭﺍﻋﺘﻤﺪ‬ ‫ﻋﻠﻰ ﺍﻟﻌﻘﻞ ﺍﻟﺪﺍﺋﺮ ﺑﲔ ﺍﻟﻨﺎﺱ ﻛﻤﻦ ﻳﺮﻳﺪ ﺃﻥ ﻳﺒﻠﻎ ﺃﺳﺒﺎﺏ ﺍﻟﺴﻤﺎﻭﺍﺕ ﺑﺎﻟﻮﺳﺎﺋﻞ‬ ‫ﺑـ﴿ﻭﻗ َ‬ ‫َﺎﻝ ﻓ ِْﺮ َﻋ ْﻮ ُﻥ ﻳَﺎ َﻫﺎ َﻣﺎ ُﻥ ﺍﺑْ ِﻦ ﻟِﻲ‬ ‫ﺍﻷﺭﺿﻴﺔ ﻓﻴﺘﺤﻤﻖ ﻛﻤﺎ ﲢﻤﻖ ﻓﺮﻋﻮﻥ‬ ‫َ‬ ‫َﺻ ْﺮ ًﺣﺎ﴾ )ﻏﺎﻓﺮ‪ ،«(٣٦ :‬ﺍﳌﺜﻨﻮﻱ ﺍﻟﻌﺮﰊ ﺍﻟﻨﻮﺭﻱ‪ ،‬ﺹ ‪.١٦٥‬‬ ‫)‪ (١١‬ﺇﺫ ﻳﻘﻮﻝ‪» :‬ﻣﻦ ﺍﻷﺻﻮﻝ ﺍﳌﻘﺮﺭﺓ ﺃﻧﻪ ﺇﺫﺍ ﺗﻌﺎﺭﺽ ﺍﻟﻌﻘﻞ ﻭﺍﻟﻨﻘﻞ‪ ،‬ﻳُﻌﺪ ﺍﻟﻌﻘﻞ‬ ‫ﻭﻳﺆﻭﻝ ﺍﻟﻨﻘﻞ‪ ،‬ﻭﻟﻜﻦ ﻳﻨﺒﻐﻲ ﻟﺬﻟﻚ ﺃﻥ ﻳﻜﻮﻥ ﻋﻘﻼ ﺣﻘﺎ«‪ ،‬ﺻﻴﻘﻞ ﺍﻹﺳﻼﻡ‪،‬‬ ‫ﺃﺻﻼ ﱠ‬ ‫ﺹ ‪٢٩‬؛ ﻭﻳﻘﻮﻝ ﺃﻳﻀﺎ ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ‪» :‬ﺇﺫﺍ ﺗﻌﺎﺭﺽ ﺍﻟﻌﻘﻞ ﻭﺍﻟﻨﻘﻞ‪ ،‬ﻳﻜﻮﻥ‬ ‫ﺍﻻﻋﺘﺒﺎﺭ ﻟﻠﻌﻘﻞ ﻭﺍﻟﺘﺄﻭﻳﻞ ﻟﻠﻔﻜﺮ‪ ،‬ﻟﻜﻦ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﻌﻘﻞ ﻋﻘﻼ«‪.‬‬ ‫)‪ (١٢‬ﻳﻘﻮﻝ‪» :‬ﺍﻋﻠﻢ ﺃﻳﻬﺎ ﺍﳌﺘﻔﻠﺴﻒ ﺍﳌﺮﺟﺢ ﻟﻠﻌﻘﻞ ﻋﻠﻰ ﺍﻟﻨﻘﻞ‪ ،‬ﻓﺘﺆﻭﻝ ﺍﻟﻨﻘﻞ‪ ،‬ﺑﻞ‬ ‫ﲢﺮﻑ؛ ﺇﺫ ﱂ ﻳﺴﻌﻪ ﻋﻘﻠﻚ ﺍﳌﺘﻔﺴﺦ ﺑﺎﻟﻐﺮﻭﺭ ﻭﺍﻟﺘﻐﻠﻐﻞ ﰲ ﺍﻟﻔﻠﺴﻔﻴﺎﺕ ]…[؛‬ ‫ﻓﻌﻘﻠﻚ ﻋﻘﺎﻟﻚ ﻭﺑﺎﻟﻨﻘﻞ ﻧﻘﻠﺘﻚ«‪ ،‬ﺍﳌﺜﻨﻮﻱ ﺍﻟﻌﺮﰊ ﺍﻟﻨﻮﺭﻱ‪ ،‬ﺹ ‪.١٩٠‬‬ ‫)‪ (١٣‬ﻳﻘﻮﻝ‪» :‬ﻭﳍﺬﺍ‪ ،‬ﻻ ﻳﺘﻤﻜﻨﻮﻥ ﻣﻦ ﺇﻋﻄﺎﺀ ﺍﻟﺼﻮﺭﺓ ﺍﳊﻘﻴﻘﻴﺔ ﻟﻺﺳﻼﻡ ﻋﻠﻰ ﺗﻠﻚ‬ ‫ﻳﻄﻌﻤﻮﻥ ﺷﺠﺮﺓ ﺍﻹﺳﻼﻡ ﺑﺄﻏﺼﺎﻥ ﺍﳊﻜﻤﺔ ﺍﻟﱵ ﻳﻈﻨﻮ‪‬ﺎ‬ ‫ﺍﻟﺼﻮﺭﺓ ﻣﻦ ﺍﻟﻌﻤﻞ‪ ،‬ﺇﺫ ّ‬ ‫ﻋﻤﻴﻘﺔ ﺍﳉﺬﻭﺭ‪ ،‬ﻭﻛﺄ‪‬ﻢ ‪‬ﺬﺍ ﻳﻘﻮﻭﻥ ﺍﻹﺳﻼﻡ؛ ﻭﻟﻜﻦ ﳌﺎ ﻛﺎﻥ ﺍﻟﻈﻬﻮﺭ ﻋﻠﻰ‬ ‫ﺍﻷﻋﺪﺍﺀ ‪‬ﺬﺍ ﺍﻟﻨﻤﻂ ﻣﻦ ﺍﻟﻌﻤﻞ ﻗﻠﻴﻼ‪ ،‬ﻭﻷﻥ ﻓﻴﻪ ﺷﻴﺌﺎ ﻣﻦ ﺍﻟﺘﻬﻮﻳﻦ ﻟﺸﺄﻥ ﺍﻹﺳﻼﻡ‪،‬‬ ‫ﻓﻘﺪ ﺗﺮﻛﺖ ﺫﻟﻚ ﺍﳌﺴﻠﻚ ﻭﺃﻇﻬﺮﺕ ﻓﻌﻼ ﺃﻥ ﺃﺳﺲ ﺍﻹﺳﻼﻡ ﻋﺮﻳﻘﺔ ﻭﻏﺎﺋﺮﺓ ﺇﱃ‬ ‫ﺩﺭﺟﺔ ﻻ ﺗﺒﻠﻐﻬﺎ ﺃﺑﺪﺍ ﺃﻋﻤﻖ ﺃﺳﺲ ﺍﻟﻔﻠﺴﻔﺔ‪ ،‬ﺑﻞ ﺗﻈﻞ ﺳﻄﺤﻴﺔ ﲡﺎﻫﻬﺎ…«‪،‬‬ ‫ﺍﳌﻜﺘﻮﺑﺎﺕ‪ ،‬ﺹ ‪٥٧٠-٥٦٩‬؛ ﻭﻳﻘﻮﻝ ﺃﻳﻀﺎ‪» :‬ﻓﻼ ﲡﻌﻞ ﻣﻘﺎﻳـﻴﺲ ﺍﻟﻌﻠﻮﻡ‬ ‫ِﺤ ًّﻜﺎ ﳊﻘﺎﺋﻘﻬﻤﺎ ]ﺃﻱ ﺍﻟﻘﺮﺁﻥ ﻭﺍﳌﻨـﺰﻝ ﻋﻠﻴﻪ ﺍﻟﻘﺮﺁﻥ[‪ ،‬ﻭﻻ ﺗﺰ‪‬ﻤﺎ‬ ‫ﺍﻹﻧﺴﺎﻧﻴﺔ ﻣ َ‬ ‫ﲟﻴﺰﺍ‪‬ﺎ ]…[؛ ﻭﻻ ﺗﻄﻠﺐ ﺗﺰﻛﻴﺘﻬﻤﺎ ‪‬ﺎ ﲜﻌﻞ ﺩﺳﺎﺗﲑﻫﺎ ﺍﻷﺭﺿﻴﺔ ﻣﺼﺪﺍﻗﺎ ﻋﻠﻰ‬ ‫ﺗﻠﻚ ﺍﻟﻨﻮﺍﻣﻴﺲ ﺍﻟﺴﻤﺎﻭﻳﺔ‪ ،«.‬ﺍﳌﺜﻨﻮﻱ ﺍﻟﻌﺮﰊ ﺍﻟﻨﻮﺭﻱ‪ ،‬ﺹ ‪.٣٤٨‬‬ ‫)‪ (١٤‬ﺻﻴﻘﻞ ﺍﻹﺳﻼﻡ‪ ،‬ﺹ ‪.٣٦-٣٥‬‬ ‫)‪ (١٥‬ﻳﻘﻮﻝ‪» :‬ﻓﻤﺎ ﺃﺟﻬﻞ ﻣﻦ ﺍﻏﺘﺮ ﺑﺎﻟﻔﻨﻮﻥ ﺍﻟﻔﻠﺴﻔﻴﺔ ﻭﺻﲑﻫﺎ ﳏﻜﺎ ﳌﺒﺎﺣﺚ‬ ‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻘﺪﺳﻴﺔ!«‪ ،‬ﺍﳌﺜﻨﻮﻱ ﺍﻟﻌﺮﰊ ﺍﻟﻨﻮﺭﻱ‪ :‬ﺹ ‪٧٧‬؛ ﻭﻳﻘﻮﻝ ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ‪:‬‬ ‫»ﻗﺪ ﺷﺎﻫﺪﺕ ﺍﺯﺩﻳﺎﺩ ﺍﻟﻌﻠﻢ ﺍﻟﻔﻠﺴﻔﻲ ﰲ ﺍﺯﺩﻳﺎﺩ ﺍﳌﺮﺽ‪ ،‬ﻛﻤﺎ ﺭﺃﻳﺖ ﺍﺯﺩﻳﺎﺩ‬ ‫ﺍﳌﺮﺽ ﰲ ﺍﺯﺩﻳﺎﺩ ﺍﻟﻌﻠﻢ ﺍﻟﻌﻘﻠﻲ؛ ﻓﺎﻷﻣﺮﺍﺽ ﺍﳌﻌﻨﻮﻳﺔ ﺗﻮﺻﻞ ﺇﱃ ﻋﻠﻮﻡ ﻋﻘﻠﻴﺔ‪ ،‬ﻛﻤﺎ‬ ‫ﺃﻥ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻌﻘﻠﻴﺔ ﺗﻮﻟﺪ ﺃﻣﺮﺍﺿﺎ ﻗﻠﺒﻴﺔ«‪ ،‬ﻧﻔﺲ ﺍﳌﺼﺪﺭ‪ ،‬ﺹ ‪.١٥٨‬‬ ‫ﺍﻧﻈﺮ ﻛﻴﻒ ﺃﻥ ﻟِﺮﻣﺰ »ﺍﻟﻜﻬﻒ« ﻋﻨﺪ ﺑﺪﻳﻊ ﺍﻟﺰﻣﺎﻥ ﺍﳊﻜﻴﻢ ﻣﺪﻟﻮﻻ ﻫﻮ ﻋﻜﺲ‬ ‫)‪ْ (١٦‬‬ ‫ﻣﺪﻟﻮﻝ »ﺍﳌﻐﺎﺭﺓ« ﻋﻨﺪ »ﺃﻓﻼﻃﻮﻥ« ﻭﻣﺪﻟﻮﻝ »ﺍﻟﻘَﺒْ ُﻮ« ﻋﻨﺪ »ﺩﻳﻜﺎﺭﺕ«؛ ﻓﺎﻟﻨﺎﺯﻝ‬ ‫ﰲ ﺍﳌﻐﺎﺭﺓ ﻋﻨﺪ »ﺃﻓﻼﻃﻮﻥ« ﻫﻮ ﺍﻹﻧﺴﺎﻥ ﺍﳉﺎﻫﻞ ﺍﻟﺬﻱ ﻻ ﻳﻌﺮﻑ ﻣﻦ ﺍﻷﺷﻴﺎﺀ ﺇﻻ‬ ‫ﻇﻼﳍﺎ ﰲ ﻣﻘﺎﺑﻞ ﺍﻟﻔﻴﻠﺴﻮﻑ ﺍﻟﺬﻱ ﻳﻌﺮﻑ ﺃﻋﻴﺎﻥ ﺍﻷﺷﻴﺎﺀ ﺫﺍ‪‬ﺎ )ﳏﺎﻭﺭﺓ ﺍﳉﻤﻬﻮﺭﻳﺔ‪،‬‬ ‫ﺍﻟﻜﺘﺎﺏ ﺍﻟﺴﺎﺑﻊ(‪ ،‬ﻭﻫﻮ ﻋﻨﺪ »ﺩﻳﻜﺎﺭﺕ« ﺍﻹﻧﺴﺎﻥ ﺍﻷﻋﻤﻰ ﺍﻟﺬﻱ ﻳﻌﻴﺶ ﰲ ﺍﻟﻈﻼﻡ‬ ‫ﺍﻟﺪﺍﻣﺲ ﰲ ﻣﻘﺎﺑﻞ ﺍﻟﻔﻴﻠﺴﻮﻑ ﺍﻟﺬﻱ ﻳﻌﻴﺶ ﰲ ﺍﻟﻨﻮﺭ ﺍﻟﺴﺎﻃﻊ )ﻣﻘﺎﻝ ﰲ ﺍﳌﻨﻬﺞ‪،‬‬ ‫ﺍﳉﺰﺀ ﺍﻟﺴﺎﺩﺱ(‪ ،‬ﺑﻴﻨﻤﺎ ﻫﻮ ﻋﻨﺪ ﺑﺪﻳﻊ ﺍﻟﺰﻣﺎﻥ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻔﻴﻠﺴﻮﻑ ﻧﻔﺴﻪ‪ ،‬ﻫﺬﺍ ﺍﻟﺬﻱ‬ ‫ﻳَﻌ ّﺪﻩ »ﺃﻓﻼﻃﻮﻥ« ﺍﻟﻌﺎﺭﻑ ﲝﻖ ﻭﻳﻌ ّﺪﻩ »ﺩﻳﻜﺎﺭﺕ« ﺍﻟﺒﺼﲑ ﲝﻖ‪.‬‬ ‫)‪ (١٧‬ﻳﻘﻮﻝ‪» :‬ﻭﻫﻜﺬﺍ‪ ،‬ﻓﺎﻟﻄﺮﻳﻖ ﺍﻷﻭﻝ ﻫﻮ ﻃﺮﻳﻖ ﺍﻟﻀﺎﻟﲔ ﺍﳌﺸﺎﺭ ﺇﻟﻴﻪ‬ ‫ﺑـ‪‬ﺍﻟﻀﺎﻟﲔ‪ ،‬ﻭﻫﻮ ﻣﺴﻠﻚ ﺍﻟﺬﻳﻦ ﺯﻟﻮﺍ ﺇﱃ ﻣﻔﻬﻮﻡ »ﺍﻟﻄﺒﻴﻌﺔ« ﻭﺗﺒﻨﻮﺍ ﺃﻓﻜﺎﺭ‬ ‫ﺍﻟﻀﺎﻟﲔ‪ ‬ﻓﺎﳌﺮﺍﺩ ﻣﻨﻪ‪:‬‬ ‫ﺍﻟﻄﺒﻴﻌﻴﲔ…«‪ ،‬ﺍﻟﻜﻠﻤﺎﺕ‪ ،‬ﺹ ‪ .٦٥٠‬ﻭﻳﻘﻮﻝ ‪‬ﻭﻻ ﱠ‬ ‫ﺍﻟﺬﻳﻦ ﺿﻠﻮﺍ ﻋﻦ ﺍﻟﻄﺮﻳﻖ ﺑﺴﺒﺐ ﻏﻠﺒﺔ ﺍﻟﻮﻫﻢ ﻭﺍﳍﻮﻯ ﻋﻠﻰ ﺍﻟﻌﻘﻞ ﻭﺍﻟﻮﺟﺪﺍﻥ‪.‬‬ ‫ﺇﺷﺎﺭﺓ ﺍﻹﻋﺠﺎﺯ ﻟﻠﻨﻮﺭﺳﻲ‪ ،‬ﺹ ‪.٣٦‬‬ ‫)‪ (١٨‬ﻳﻘﻮﻝ‪» :‬ﺇﻥ ﺗﻠﻚ ﺍﻷﺭﺽ ﻫﻲ »ﺍﻟﻄﺒﻴﻌﺔ« ﻭ»ﺍﻟﻔﻠﺴﻔﺔ ﺍﻟﻄﺒﻴﻌﻴﺔ«‪ .‬ﺃﻣﺎ ﺍﻟﻨﻔﻖ‬ ‫ﻓﻬﻮ ﺍﳌﺴﻠﻚ ﺍﻟﺬﻱ ﺷﻘﻪ ﺃﻫﻞ ﺍﻟﻔﻠﺴﻔﺔ ﺑﺄﻓﻜﺎﺭﻫﻢ ﻟﺒﻠﻮﻍ ﺍﳊﻘﻴﻘﺔ؛ ﺃﻣﺎ ﺁﺛﺎﺭ ﺍﻷﻗﺪﺍﻡ‬ ‫ﺍﻟﱵ ﺭﺃﻳﺘﻬﺎ ﻓﻬﻲ ﳌﺸﺎﻫﲑ ﺍﻟﻔﻼﺳﻔﺔ ﻛﺄﻓﻼﻃﻮﻥ ﻭﺃﺭﺳﻄﻮ؛ ﻭﻣﺎ ﲰﻌﺘﻪ ﻣﻦ ﺃﺻﻮﺍﺕ‬ ‫ﻫﻮ ﺃﺻﻮﺍﺕ ﺍﻟﺪﻫﺎﺓ ﻛﺎﺑﻦ ﺳﻴﻨﺎ ﻭﺍﻟﻔﺎﺭﺍﰊ… ﻧﻌﻢ ﻛﻨﺖ ﺃﺟﺪ ﺃﻗﻮﺍﻻ ﻻﺑﻦ ﺳﻴﻨﺎ‬ ‫ﻭﻗﻮﺍﻧﲔ ﻟﻪ ﰲ ﻋﺪﺩ ﻣﻦ ﺍﻷﻣﺎﻛﻦ‪ ،‬ﻭﻟﻜﻦ ﻛﺎﻧﺖ ﺍﻷﺻﻮﺍﺕ ﺗﻨﻘﻄﻊ ﻛﻠﻴﺎ‪ ،‬ﲟﻌﲎ‬ ‫ﺃﻧﻪ ﱂ ﻳﺴﺘﻄﻊ ﺃﻥ ﻳﺘﻘﺪﻡ‪ ،‬ﺃﻱ ﺃﻧﻪ ﺍﺧﺘﻨﻖ«‪ ،‬ﺍﻟﻜﻠﻤﺎﺕ‪ ،‬ﺹ ‪.٦٤٨‬‬ ‫)‪ (١٩‬ﺇﺷﺎﺭﺍﺕ ﺍﻹﻋﺠﺎﺯ‪ ،‬ﺹ ‪.٣٦‬‬

‫ﺍﻟﺴﻨﺔ ﺍﻷﻭﱃ ‪ -‬ﺍﻟﻌﺪﺩ )‪٦١ ٢٠٠٦ (٣‬‬

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‫ﺍﻟﻮﻗﺖ ﻣﻐﺘﺮﻓﺎ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻊ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻔﻠﺴﻔﻴﺔ ﻇﻨﺎ ﻣﲏ ‪-‬‬ ‫ﻇﻨﺎ ﺧﻄﺄ ﺟﺪﺍ‪ -‬ﺃﻥ ﺗﻠﻚ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻔﻠﺴﻔﻴﺔ ﻫﻲ ﻣﺼﺪﺭ ﺍﻟﺮﻗﻲ ﻭﺍﻟﺘﻜﺎﻣﻞ‬ ‫ﻭﳏﻮﺭ ﺍﻟﺜﻘﺎﻓﺔ ﻭﺗﻨﻮﺭ ﺍﻟﻘﻠﺐ‪ ،‬ﺑﻴﻨﻤﺎ ﺗﻠﻚ ﺍﳌﺴﺎﺋﻞ ﺍﻟﻔﻠﺴﻔﻴﺔ ﻫﻲ ﺍﻟﱵ‬ ‫ﻟﻮﺛﺖ ﺭﻭﺣﻲ ﻛﺜﲑﺍ‪ ،‬ﺑﻞ ﺃﺻﺒﺤﺖ ﻋﺎﺋﻘﺔ ﺃﻣﺎﻡ ﲰﻮﻱ ﺍﳌﻌﻨﻮﻱ«‪.‬‬ ‫»ﻧﻌﻢ‪ ،‬ﺑﻴﻨﻤﺎ ﻛﻨﺖ ﰲ ﻫـﺬﻩ ﺍﳊﺎﻟﺔ‪ ،‬ﺇﺫﺍ ﲝﻜﻤﺔ ﺍﻟﻘﺮﺁﻥ ﺍﳌﻘﺪﺳﺔ‬ ‫ﺗﺴﻌﻔﲏ‪ ،‬ﺭﲪﺔ ﻣـﻦ ﺍﻟﻌﻠﻲ ﺍﻟﻘﺪﻳﺮ‪ ،‬ﻭﻓﻀﻼ ﻭﻛﺮﻣﺎ ﻣﻦ ﻋﻨـﺪﻩ‬ ‫ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻓﻐﺴﻠﺖ ﺃﺩﺭﺍﻥ ﺗﻠﻚ ﺍﳌﺴﺎﺋﻞ ﺍﻟﻔﻠﺴﻔﻴﺔ‪ ،‬ﻭﻃﻬﺮﺕ ﺭﻭﺣﻲ‬ ‫ﻣﻨﻬﺎ ‪-‬ﻛﻤﺎ ﻫﻮ ﻣﺒﲔ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﻟﺮﺳـﺎﺋﻞ‪ -‬ﺇﺫ ﻛﺎﻥ ﺍﻟﻈﻼﻡ‬ ‫ﺍﻟﺮﻭﺣﻲ ﺍﳌﻨﺒﺜﻖ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻔﻠﺴﻔﻴﺔ ﻳﻐﺮﻕ ﺭﻭﺣﻲ ﻭﻳﻄﻤﺴﻬﺎ ﰲ‬ ‫ﺍﻟﻜﺎﺋﻨﺎﺕ‪ ،‬ﻓﺄﻳﻨﻤﺎ ﻛﻨﺖ ﺃﺗﻮﺟﻪ ﺑﻨﻈﺮﻱ ﰲ ﺗﻠﻚ ﺍﳌﺴﺎﺋﻞ ﻓﻼ ﺃﺭﻯ‬ ‫ﻧﻮﺭﺍ ﻭﻻ ﺃﺟﺪ ﻗﺒﺴﺎ‪ ،‬ﻭﱂ ﺃﲤﻜﻦ ﻣﻦ ﺍﻟﺘﻨﻔﺲ ﻭﺍﻻﻧﺸﺮﺍﺡ ﺣﱴ ﺟﺎﺀ‬ ‫ﻧﻮﺭ ﺍﻟﺘﻮﺣﻴﺪ ﺍﻟﺴﺎﻃﻊ ﺍﻟﻨﺎﺑﻊ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺍﻟﺬﻱ ﻳﻠﻘﻦ »ﻻ ﺇﻟﻪ‬ ‫ﺇﻻ ﺍﷲ«‪ ،‬ﻓﻤﺰﻕ ﺍﻟﻈﻼﻡ ﻭﺑﺪﺩﻩ‪ ،‬ﻓﺎﻧﺸﺮﺡ ﺻﺪﺭﻱ ﻭﺗﻨ ّﻔﺲ ﺑﻜﻞ‬ ‫)‪(٩‬‬ ‫ﺭﺍﺣﺔ ﻭﺍﻃﻤﺌﻨﺎﻥ«‪.‬‬ ‫ﻭﻳﺘﺨﺬ ﻫﺬﺍ ﺍﻟﺘﺤﻮﻝ ﺍﳉﺬﺭﻱ ﰲ ﺣﻴﺎﺓ ﺑﺪﻳﻊ ﺍﻟﺰﻣﺎﻥ ﻣﻈﻬﺮﻳﻦ‬ ‫ﺍﺛﻨﲔ‪ :‬ﺃﺣﺪﳘﺎ ﻣﻈﻬﺮ ﻧﻘﺪﻱ ﻭﺍﻟﺜﺎﱐ ﻣﻈﻬﺮ ﺑﻨﺎﺋﻲ‪.‬‬ ‫‪ .١,٢‬ﺍﻧﻘﻼﺏ ﺑﺪﻳـﻊ ﺍﻟﺰﻣﺎﻥ ﻭﻧﻘﺪ ﺍﻟﻮﺻـﻞ ﺑﲔ ﺍﻟﻔﻠﺴﻔﺔ‬ ‫ﻭﺍﳊﻜﻤﺔ؛ ﻳﺘﺠﻠﻰ ﺍﳌﻈﻬﺮ ﺍﻟﻨﻘﺪﻱ ﳍﺬﺍ ﺍﻟﺘﺤﻮﻝ ﰲ ﻛﻮﻥ ﺑﺪﻳﻊ ﺍﻟﺰﻣﺎﻥ‬ ‫ﺍﺷﺘﻐﻞ ﺑﻨﻘﺪ ﺍﳉﻤﻊ ﺑﲔ ﺍﻟﻔﻠﺴﻔﺔ ﻭﺍﳊﻜﻤﺔ ﰲ ﺻﻮﺭﺗﻴﻪ ﺍﻻﺛﻨﺘﲔ‪:‬‬ ‫ﺍﻟﺘﺪﺍﺧﻞ ﻭﺍﻟﺘﺼﺎﺣﺐ ﻧﻘﺪﺍ ﻣﺜﻠﱠﺜﺎ‪ :‬ﻧﻘﺪﺍ ﻣﻨﻄﻘﻴﺎ ﻭﻧﻘﺪﺍ ﺃﺧﻼﻗﻴﺎ ﻭﻧﻘﺪﺍ‬ ‫ﺇﺷﺎﺭﻳﺎ؛ ﻭﻻ ﻋﺠﺐ ﰲ ﺫﻟﻚ‪ ،‬ﻓﺎﳊﻜﻴﻢ ﺃﺻﻼ ﻻ ﻳﻜﺘﻔﻲ ﺑﺎﻟﻨﻘﺪ‬ ‫ﺍﳌﻨﻄﻘﻲ ﻟﻶﺭﺍﺀ ﻛﻤﺎ ﻳﻜﺘﻔﻲ ﺑﻪ ﺍﻟﻔﻴﻠﺴﻮﻑ‪ ،‬ﺑﻞ ﻳﺘﻌﺪﺍﻩ ﺇﱃ ﺍﻟﻨﻘﺪ‬ ‫ﺍﻷﺧﻼﻗﻲ ﳍﺎ‪ ،‬ﻷﻧﻪ ﻻ ﻳﻨﻈﺮ ﺇﻟﻴﻬﺎ ﳎﺮﺩﺓ‪ ،‬ﻭﺇﳕﺎ ﻣﻘﺘﺮﻧﺔ ﺑﺎﻟﻌﻤﻞ‪،‬‬ ‫ﻓﻴﻘﻮﻣﻬﺎ ﲝﺴﺐ ﺃﺛﺮﻫﺎ ﺍﻟﻌﻤﻠﻲ‪ ،‬ﰒ ﻳﺮﺗﻘﻲ ‪‬ﺎ ﺩﺭﺟﺔ‪ ،‬ﻓﻴﻨﻈﺮ ﺇﻟﻴﻬﺎ ﻣﻦ‬ ‫ّ‬ ‫ﺟﻬﺔ ﻗﻴﻤﺘﻬﺎ ﺍﳉﻤﺎﻟﻴﺔ‪ ،‬ﻓﻴﺄﰐ ﺑﻨﻘﺪﻩ ﺍﻹﺷﺎﺭﻱ ﳍﺎ‪.‬‬ ‫ﻓﻠﻨﺒﺪﺃ ﺑﺘﻮﺿﻴﺢ ﻛﻴﻒ ﻣﺎﺭﺱ ﺑﺪﻳﻊ ﺍﻟﺰﻣﺎﻥ ﻫﺬﺍ ﺍﻟﻨﻘﺪ ﺍﳌﺜﻠﱠﺚ ﻋﻠﻰ‬ ‫ﺍﻟﻀﺮﺏ ﺍﻷﻭﻝ ﻣﻦ ﺍﻟﻮﺻﻞ ﺑﲔ ﺍﻟﻔﻠﺴﻔﺔ ﻭﺍﳊﻜﻤﺔ‪ ،‬ﻭﻫﻮ ﺍﻟﻀﺮﺏ‬ ‫ﺍﻟﺘﺪﺍﺧﻠﻲ ﺍﻟﺬﻱ ﻳﻨﺒﲏ‪ ،‬ﻛﻤﺎ ﺗﻘﺪﻡ‪ ،‬ﻋﻠﻰ ﻣﺒﺪﺃﻳﻦ ﺍﺛﻨﲔ ﳘﺎ‪» :‬ﻣﺒﺪﺃ‬ ‫ﺗﺄﺳﻴﺲ ﺍﻟﻨﻘﻞ ﻋﻠﻰ ﺍﻟﻌﻘﻞ« ﻭ »ﻣﺒﺪﺃ ﺍﻟﺘﻮﺳﻞ ﺑﺎﻟﻌﻘﻞ ﰲ ﺍﻟﻨﻘﻞ«‪.‬‬ ‫‪ .١,١,٢‬ﻧﻘﺪ ﺍﻟﺘﺪﺍﺧﻞ ﺑﲔ ﺍﻟﻔﻠﺴﻔﺔ ﻭﺍﳊﻜﻤﺔ‬ ‫ﺃ‪ .‬ﺍﻟﻨﻘﺪ ﺍﳌﻨﻄﻘﻲ‪ :‬ﻳﺮﻯ ﺑﺪﻳﻊ ﺍﻟﺰﻣﺎﻥ ﺃﻥ ﻣﺒﺪﺃ ﺗﺄﺳﻴﺲ ﺍﻟﻨﻘﻞ ﻋﻠﻰ‬ ‫ﺍﻟﻌﻘﻞ ﺍﻟﺬﻱ ﻳﻨﺒﲏ ﻋﻠﻴﻪ ﲨﻊ ﺍﻟﺘﺪﺍﺧﻞ ﻫﻮ ﻋﺒﺎﺭﺓ ﻋﻦ ﺗﺮﺟﻴﺢ ﺑﻐﲑ‬ ‫ﻣﺮﺟﺢ‪ ،‬ﺫﻟﻚ ﻷﻥ ﺍﻟﻌﻘﻞ ﻟﻴﺲ ﺃﻗﻞ ﻣﻦ ﺍﻟﻨﻘﻞ ﺣﺎﺟﺔ ﺇﱃ ﺍﻟﺘﺄﺳﻴﺲ‪ ،‬ﻭﻻ‬ ‫ﱢ‬ ‫ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﺘﺄﺳﻴﺲ ﺑﻄﺮﻳﻖ ﺍﻟﻌﻘﻞ ﻧﻔﺴﻪ ﻣﱴ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻌﻘﻞ‬ ‫)‪(١٠‬‬ ‫ﻫﻮ »ﺍﻟﻌﻘﻞ ﺍﻟﺪﺍﺋﺮ ﺑﲔ ﺍﻟﻨﺎﺱ« ﻭﱂ ﻳﻜﻦ ﻋﻘﻼ ﻣﻦ ﻧﻮﻉ ﺟﺪﻳﺪ ﻻ‬ ‫)‪(١١‬‬ ‫ﻋﻬﺪ ﻟﻠﻔﻠﺴﻔﺔ ﺑﻪ؛ ﻛﻤﺎ ﺃﻥ ﻫﺬﺍ ﺍﳌﺒﺪﺃ ﳛﻤﻞ ﻋﻠﻰ ﺗﺄﻭﻳﻞ ﺍﻟﻨﻘﻞ ﲟﺎ‬ ‫ﻳﻔﻀﻲ ﺇﱃ ﲢﺮﻳﻔﻪ‪ ،‬ﻷﻥ ﺍﻟﻌﻘﻞ ﺍﳌﻌﻠﻮﻡ ﻟﻴﺲ ﻟﻪ ﻣﻦ ﺍﻟﺴﻌﺔ ﻭﺍﻟﺘﺠﺮﺩ ﻭﻻ‬ ‫)‪(١٢‬‬ ‫ﻣﻦ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻻﻧﻄﻼﻕ ﻣﺎ ﻳﺴﺘﻮﺟﺒﻪ ﻓﻬﻢ ﻫﺬﺍ ﺍﻟﻨﻘﻞ‪.‬‬ ‫ﺍﻟﺴﻨﺔ ﺍﻷﻭﱃ ‪ -‬ﺍﻟﻌﺪﺩ )‪٢٠٠٦ (٣‬‬

‫ﻭﻳﺮﻯ ﺑﺪﻳﻊ ﺍﻟﺰﻣﺎﻥ ﻛﺬﻟﻚ ﺃﻥ ﻣﺒﺪﺃ ﺍﻟﺘﻮﺳﻞ ﲟﻔﺎﻫﻴﻢ ﺍﻟﻌﻘﻞ ﰲ‬ ‫ﺑﻴﺎﻥ ﻣﻌﺎﱐ ﺍﻟﻨﻘﻞ ﺍﻟﺬﻱ ﻳﻘﻮﻡ ﻋﻠﻴﻪ ﻫﺬﺍ ﺍﻟﻀﺮﺏ ﺍﻷﻭﻝ ﻣﻦ ﺍﻟﻮﺻﻞ‬ ‫ﻻ ﻳﺮﻓﻊ ﻣﻦ ﺷﺄﻥ ﺍﻟﻨﻘﻞ‪ ،‬ﻭﺇﳕﺎ ﻳﻨـﺰﻝ ﺑﻪ‪ ،‬ﻷﻥ ﻓﻴﻪ ﺇﻳﻬﺎﻣﺎ ﺑﺄﻥ‬ ‫ﺍﻷﺳﺲ ﺍﻟﻌﻘﻠﻴﺔ ﺃﻋﻤﻖ ﻭﺃﺭﺳﺦ ﻣﻦ ﺍﻷﺳﺲ ﺍﻟﻨﻘﻠﻴﺔ؛ ﻛﻤﺎ ﺃﻧﻪ ﻻ ﻳﻔﻴﺪ‬ ‫ﰲ ﺍﻟﻈﻬﻮﺭ ﻋﻠﻰ ﺍﳋﺼﻢ‪ ،‬ﻷﻧﻪ ﻳﺒﻘﻰ ﻣﻨﺤﺼﺮﺍ ﰲ ﺩﻓﻊ ﺍﻻﻋﺘﺮﺍﺿﺎﺕ‬ ‫ﺑﺎﻟﻄﺮﻳﻖ ﺍﻟﻌﻘﻠﻲ ﺍﳌﺠﺮﺩ ﺍﻟﺬﻱ ﻳﺄﺧﺬ ﺑﻪ ﻫﺬﺍ ﺍﳋﺼﻢ‪ ،‬ﻭﻻ ﻳﺮﻗﻰ ﺇﱃ‬ ‫ﻋﺮﺽ ﺣﻘﺎﺋﻖ ﺍﻟﻨﻘﻞ ﺑﺎﻟﻄﺮﻳﻖ ﺍﻟﺬﻱ ﳝﺘﺰﺝ ﻓﻴﻪ ﺍﻟﻌﻘﻞ ﺑﺎﻟﻘﻠﺐ ﻭﺍﻟﺬﻱ‬ ‫)‪(١٣‬‬ ‫ﲣﺘﺺ ﺑﻪ ﻫﺬﻩ ﺍﳊﻘﺎﺋﻖ‪ ،‬ﻫﺬﺍ ﺇﻥ ﱂ ﻳﺆﺩ ﺇﱃ ﺗﺰﻳﻴﻔﻬﺎ ﺗﺰﻳﻴﻔﺎ‬ ‫)‪(١٤‬‬ ‫ﻛﺎﻣﻼ‪.‬‬ ‫ﺏ‪ .‬ﺍﻟﻨﻘﺪ ﺍﻷﺧﻼﻗﻲ‪ :‬ﻳﺆﻛﺪ ﺑﺪﻳﻊ ﺍﻟﺰﻣﺎﻥ ﺃﻥ ﺗﻌﺎﻃﻲ ﺍﳌﺘﻔﻠﺴﻒ‬ ‫ﻟﺘﺄﺳﻴﺲ ﺍﻟﻨﻘﻞ ﻋﻠﻰ ﺍﻟﻌﻘﻞ ﻳﺼﻴﺒﻪ ﺑﺄﻣﺮﺍﺽ ﻗﻠﺒﻴﺔ‪ ،‬ﰲ ﻣﻘﺪﻣﺘﻬﺎ ﻣﺮﺽ‬ ‫ﺍﻟﻐﺮﻭﺭ‪ ،‬ﺫﻟﻚ ﻷﻧﻪ ﳚﻌﻞ ﻣﻦ ﻋﻘﻠﻪ ﺍﻟﻨﺎﻗﺺ ﻭﺍﳌﺤﺪﻭﺩ ﻣﻌﻴﺎﺭﺍ ﻟﻠﻮﺣﻲ‬ ‫)‪(١٥‬‬ ‫ﺍﻟﺬﻱ ﻫﻮ ﻛﻼﻡ ﻻ ﺣﺪ ﻟﻜﻤﺎﻟﻪ؛ ﻛﻤﺎ ﻳﺆﻛﺪ ﺃﻥ ﺍﻟﺘﻮﺳﻞ ﺑﺎﳌﻔﺎﻫﻴﻢ‬ ‫ﺍﻟﻔﻠﺴﻔﻴﺔ ‪-‬ﻭﻻ ﺳﻴﻤﺎ ﺍﻟﻄﺒﻴﻌﻴﺔ ﻭ »ﺍﳌﻴﺘﺎﻓﻴﺰﻳﻘﻴﺔ«‪ -‬ﰲ ﻣﺒﺎﺣﺚ ﺍﻟﻘﺮﺁﻥ‬ ‫ﻳﻔﻀﻲ ﺑﺼﺎﺣﺒﻪ ﺇﱃ ﺗﻘﺪﻳﺲ ﺍﻟﻄﺒﻴﻌﺔ ﻭﺗﺮﻙ ﺗﻘﺪﻳﺲ ﺧﺎﻟﻘﻬﺎ‪.‬‬ ‫ﺝ‪ .‬ﺍﻟﻨﻘﺪ ﺍﻹﺷﺎﺭﻱ‪ :‬ﺇﻥ َﻣﺜَﻞ ﺍﻟﻔﻴﻠﺴﻮﻑ ﺍﻟﻘﺎﺋﻞ ﺑﺎﻟﺘﺪﺍﺧﻞ ﺑﲔ‬ ‫ﻛﻤﺜَﻞ ﻣﻦ ﻳﺴﻠﻚ ﻃﺮﻳﻘﺎ ﰲ‬ ‫ﺍﻟﻔﻠﺴﻔﺔ ﻭﺍﳊﻜﻤﺔ ﻋﻨﺪ ﺑﺪﻳﻊ ﺍﻟﺰﻣﺎﻥ َ‬ ‫)‪(١٦‬‬ ‫ﺟـﻮﻑ ﺍﻷﺭﺽ ‪-‬ﺃﻱ ﻧ َﻔﻘﺎ‪ -‬ﺃﻭ ﻣﻦ ﻳـﺄﻭﻱ ﺇﱃ ﻛﻬﻒ‪،‬‬ ‫ﻭﺷﻬِﺪ‬ ‫ﻓﻴﻜﻮﻥ ﻋﺒﺎﺭﺓ ﻋﻦ ﺷﺒﺢ ﻻ ﻳُﺮﻯ ﺷﺨﺼﻪ ﻭﺇﻥ ُﻋﺮﻓﺖ ﻋﻴﻨﻪ ُ‬ ‫ﻜﻤﻞ ﺳﲑﻩ‪،‬‬ ‫ﺃﺛﺮﻩ‪ ،‬ﻭﻳﻨﺘﻬﻲ ﺑﺎﳍﻼﻙ ﰲ ﻫﺬﺍ ﺍﻟﻨﻔﻖ ﺍﺧﺘﻨﺎﻗﺎ ﻭﻟَ ﱠﻤﺎ ﻳُ ﱢ‬ ‫ﻭﺗﻜﻮﻥ ﻣﻨـﺰﻟﺘﻪ ﰲ ﺍﻟﻘﺮﺁﻥ ‪-‬ﺍﻟﺬﻱ ﻫﻮ ﻣﻌﺪﻥ ﺍﳊﻜﻤﺔ‪ -‬ﻣﻨـﺰﻟﺔ‬ ‫)‪(١٧‬‬ ‫ﺍﻟﻀﺎﻝ‪.‬‬ ‫ﻣﻦ ﰒﱠ‪ ،‬ﻳﺼﺒﺢ ﺍﻟﻔﻴﻠﺴﻮﻓﺎﻥ ﺍﻟﻠﺬﺍﻥ ﺫﻛﺮﳘﺎ ﺑﺪﻳﻊ ﺍﻟﺰﻣﺎﻥ ﺑﺎﻻﺳﻢ‬ ‫ﻣﺮﺍﺕ ﻋﺪﻳﺪﺓ‪ ،‬ﻭﳘﺎ ﺍﻟﻔﺎﺭﺍﰊ ﻭﺍﺑﻦ ﺳﻴﻨﺎ ﻣﻌﺪﻭ َﺩﻳﻦ ﻋﻨﺪﻩ ﰲ ﺯﻣﺮﺓ‬ ‫)‪(١٨‬‬ ‫ﺍﻟﻀﺎﻟﲔ‪ ،‬ﺇﺫ ﻛﺎﻧﺎ ﻳﻘﻮﻻﻥ ﺑﺎﻟﺘﺪﺍﺧﻞ ﺑﲔ ﺍﻟﻔﻠﺴﻔﺔ ﻭﺍﳊﻜﻤﺔ‪ ،‬ﻭﻫﻮ‬ ‫ﻗﻮﻝ ﺃﺷﺒﻪ ﺑﺴﻔﺴﻄﺔ ﺍﻟﻨﺼﺎﺭﻯ؛ ﻭﻗﺪ ﺫﻫﺐ ﺍﺑﻦ ﺳﻴﻨﺎ ﰲ ﺍﻟﻌﻤﻞ ‪‬ﺬﺍ‬ ‫)‪(١٩‬‬ ‫ﺍﻟﻘﻮﻝ ﺇﱃ ﺃﺑﻌﺪ ﳑﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺍﻟﻔﺎﺭﺍﰊ؛ ﻭﳌﺎ ﻛﺎﻥ ﺑﺪﻳﻊ ﺍﻟﺰﻣﺎﻥ‬ ‫ﻗﺪ ﺃُﻋﺠﺐ ﺑﺪﻫﺎﺋﻬﻤﺎ ﻭﺍﻋﺘﻘﺪ ﺍﻟﺼﺤﺔ ﰲ ﺭﺃﻳﻬﻤﺎ‪ ،‬ﻓﻘﺪ ﻛﺎﺩ ﻫﻮ‬ ‫ﻧﻔﺴﻪ ﺃﻥ ﻳَﺤﺎﺭ ﻛﻤﺎ ﱠ‬ ‫ﺿﻼ ﻟﻮﻻ ﺃﻥ ﺍﷲ ﲡﻠﻰ ﻋﻠﻴﻪ ﺑﺎﲰﻪ »ﺍﳊﻜﻴﻢ«‪،‬‬ ‫ﻓﺄﺿﺤﻰ ﺃﻫﺪﻯ ﺳﺒﻴﻼ ﻭﺃﻗﻮﻡ ﻗﻴﻼ‪.‬‬ ‫ﻭﻋﻠﻰ ﻫﺬﺍ‪ ،‬ﻓﺈﻥ ﺍﻟﻌﻤﻞ ﲟﺒﺪﺇ ﺗﺪﺍﺧﻞ ﺍﻟﻔﻠﺴﻔﺔ ﻭﺍﳊﻜﻤﺔ ﻳُﻨﺘِﺞ‬ ‫ﺇﻧﺴﺎﻧﺎ ﺭﻗﻴﻖ ﺍﻹﳝﺎﻥ ﺿﻌﻴﻒ ﺍﳊﺠﺔ ﻣﺘﻌﻠﻘﺎ ﺑﺎﻟﻈﺎﻫﺮ ﻣﻐﺘﺮﺍ ﺑﻨﻔﺴﻪ‬ ‫ﻭﺗﺎﺋﻬﺎ ﻋﻦ ﻃﺮﻳﻘﻪ‪.‬‬ ‫ﻭﻟﻨﻨﻌﻄﻒ ﺍﻵﻥ ﻋﻠﻰ ﺍﻟﻀﺮﺏ ﺍﻟﺜﺎﱐ ﻣﻦ ﺍﻟﻮﺻﻞ ﺑﲔ ﺍﻟﻔﻠﺴﻔﺔ ﻭﺍﳊﻜﻤﺔ‪،‬‬ ‫ﻭﻫﻮ ﺍﻟﻀﺮﺏ ﺍﻟﺘﺼﺎﺣﱯ‪ ،‬ﻓﻨﺒﲔ ﻛﻴﻒ ﻣﺎﺭﺱ ﻋﻠﻴﻪ ﺑﺪﻳﻊ ﺍﻟﺰﻣﺎﻥ ﻫﺬﺍ ﺍﻟﻨﻘﺪ‬ ‫ﺍﳌﺜﻠﱠﺚ‪ ،‬ﻣﻊ ﺍﻟﻌﻠﻢ ﺑﺄﻥ ﻫﺬﺍ ﺍﻟﻀﺮﺏ ﻳﻘﻮﻡ ﻋﻠﻰ ﻣﺒﺎﺩﺉ ﺛﻼﺛﺔ ﻫﻲ‪» :‬ﻣﺒﺪﺃ‬ ‫ﺍﻻﻧﺪﻫﺎﺵ« ﻭ »ﻣﺒﺪﺃ ﺍﻻﺳﺘﺸﻜﺎﻝ« ﻭ»ﻣﺒﺪﺃ ﺍﻻﺳﺘﺪﻻﻝ«‪.‬‬

‫)‪(٥‬‬

‫ﺭﺷﺪ‪ ،‬ﻭﻫﻮ‪ ،‬ﻋﻠﻰ ﺍﻟﺘﻌﻴﲔ‪ ،‬ﻣﻮﻗﻒ ﺍﳉﻤﻊ ﺃﻭ ﺍﻟﻮﺻﻞ ﺑﻴﻨﻬﻤﺎ‪،‬‬ ‫ﲟﻌﲎ ﺃﻥ ﺍﻟﻔﻠﺴﻔﺔ ﻻ ﲣﺎﻟﻒ ﺍﳊﻜﻤﺔ‪ ،‬ﻭﺇﳕﺎ ﺗﻮﺍﻓﻘﻬﺎ‪.‬‬ ‫ﻭﺍﻟﻮﺍﻗﻊ ﺃﻧﻨﺎ ﺇﺫﺍ ﺩﻗﻘﻨﺎ ﺍﻟﻨﻈﺮ ﰲ ﻫﺬﺍ ﺍﳉﻤﻊ ‪-‬ﺃﻭ ﺍﻟﻮﺻﻞ‪ -‬ﻭﺟﺪﻧﺎ‬ ‫ﺃﻧﻪ ﻳﺘﺨﺬ ﺻﻮﺭﺗﲔ ﺍﺛﻨﺘَﲔ‪ :‬ﺇﺣﺪﺍﳘﺎ‪ ،‬ﺍﻟﺼﻮﺭﺓ ﺍﻟﱵ ﺍﺷﺘﻬﺮ ‪‬ﺎ ﺍﻟﻜﻨﺪﻱ‬ ‫ﻭﺍﻟﻔﺎﺭﺍﰊ ﻭﺍﺑﻦ ﺳﻴﻨﺎ؛ ﻭﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﺍﻟﺼﻮﺭﺓ ﺍﻟﱵ ﺍﺷﺘﻬﺮ ‪‬ﺎ ﺃﺑﻮ ﺳﻠﻴﻤﺎﻥ‬ ‫ﺍﻟﺴﺠﺴﺘﺎﱐ ﻭﺍﺑﻦ ﺭﺷﺪ؛ ﻓﻠﻨﺒﺴﻂ ﺍﻟﻜﻼﻡ ﰲ ﻫﺎﺗﲔ ﺍﻟﺼﻮﺭﺗﲔ‬ ‫ﻟﻠﻮﺻﻞ ﺑﲔ ﺍﻟﻔﻠﺴﻔﺔ ﻭﺍﳊﻜﻤﺔ‪.‬‬ ‫‪ .١,١‬ﲨﻊ ﺍﻟﺘﺪﺍﺧﻞ ﺑﲔ ﺍﻟﻔﻠﺴﻔﺔ ﻭﺍﳊﻜﻤﺔ‪ :‬ﺇﻥ ﺍﻟﺼﻮﺭﺓ ﺍﻷﻭﱃ‬ ‫ﺍﻟﱵ ﺍﲣﺬﻫﺎ ﺍﳉﻤﻊ ﺑﲔ ﺍﻟﻔﻠﺴﻔﺔ ﻭﺍﳊﻜﻤﺔ ﻫﻮ ﺃﻧﻪ ﻋﺒﺎﺭﺓ ﻋﻦ ﺗﺪﺍﺧﻞ‪،‬‬ ‫ﲟﻌﲎ ﺃﻥ ﺍﻟﻔﻠﺴﻔﺔ ﻭﺍﳊﻜﻤﺔ ﺗﺪﺧﻞ ﺇﺣﺪﺍﳘﺎ ﰲ ﺍﻷﺧﺮﻯ‪ ،‬ﻓﻤﺎ ﺗﻘﺮﺭﻩ‬ ‫ﺍﳊﻜﻤﺔ ﺗﺜﺒﺘﻪ ﺍﻟﻔﻠﺴﻔﺔ ﻭﻣﺎ ﺗ ّﺪﻋﻴﻪ ﺍﻟﻔﻠﺴﻔﺔ ﺗﺆﻳﺪﻩ ﺍﳊﻜﻤﺔ‪ ،‬ﲝﻴﺚ‬ ‫ﺗﻨـﺰﻻﻥ ﻣﻨـﺰﻟﺔ ﺍﻷﺧﺘﲔ ﺍﻟﺸﻘﻴﻘﺘﲔ؛ ﻭﻳﻘﻮﻡ ﻫﺬﺍ ﺍﻟﻮﺻﻞ ﺍﻟﺘﺪﺍﺧﻠﻲ‪،‬‬ ‫ﺣﺴﺐ ﻣﺎ ﺟﺎﺀ ﰲ ﻧﺼﻮﺹ ﺑﺪﻳﻊ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﻋﻠﻰ ﻣﺒﺪﺃﻳﻦ ﺃﺳﺎﺳﻴﲔ‪:‬‬ ‫ﺃﺣﺪﳘﺎ‪ ،‬ﻣﺒﺪﺃ ﺗﺄﺳﻴﺲ ﺍﻟﻨﻘﻞ ﻋﻠﻰ ﺍﻟﻌﻘﻞ‪ :‬ﻭﻣﻘﺘﻀﺎﻩ ﺃﻥ ﺍﻟﻨﻘﻞ‬ ‫ﺆﻭﻝ ﻋﻠﻰ ﻣﻘﺘﻀﻰ ﺍﻟﻌﻘﻞ ﻣﱴ ﻇﻬﺮ ﺗﻌﺎﺭﺿﻪ ﻣﻌﻪ‪.‬‬ ‫ﻳُ ﱠ‬ ‫ﻭﺍﻟﺜﺎﱐ‪ ،‬ﻣﺒﺪﺃ ﺍﻟﺘﻮﺳﻞ ﺑﺎﻟﻌﻘﻞ ﰲ ﺍﻟﻨﻘﻞ‪ :‬ﻭﻣﻘﺘﻀﺎﻩ ﺃﻥ ﺍﳌﻔﺎﻫﻴﻢ‬ ‫ﺍﻟﻌﻘﻠﻴﺔ ﺗﻜﻮﻥ ﻭﺳﺎﺋﻂ ﰲ ﺑﻴﺎﻥ ﺍﳊﻘﺎﺋﻖ ﺍﻟﻨﻘﻠﻴﺔ‪.‬‬ ‫ﻭﻗﺪ َﻋﻤﻞ ﺑﺪﻳﻊ ﺍﻟﺰﻣﺎﻥ ‪‬ﺬﻳﻦ ﺍﳌﺒﺪﺃﻳﻦ ﰲ ﻓﺘﺮﺓ ﺗﻔﻠﺴﻔﻪ‪ ،‬ﺇﺫ‬ ‫ﳜﱪﻧﺎ ﺃﻧﻪ ﻛﺎﻥ ﻳﻘﻴﻢ ﺍﳊﻘﺎﺋﻖ ﺍﻹﺳﻼﻣﻴﺔ ﻋﻠﻰ ﺃﺩﻟﺔ ﻋﻘﻠﻴﺔ ﻛﻤﺎ ﻫﻲ‬ ‫)‪(٦‬‬ ‫ﻃﺮﻳﻘﺔ ﺍﻟﻔﻼﺳﻔﺔ‪ ،‬ﺩﺍﺧﻼ ﰲ ﻣﻨﺎﻇﺮﺓ ﺧﺼﻮﻣﻪ ﻭﺧﺼﻮﻡ ﺍﻹﺳﻼﻡ‪.‬‬ ‫ﻛﻤﺎ ﳒﺪ ﺃﻧﻪ ﻛﺎﻥ ﻳﻠﺠﺄ ﰲ ﺗﻮﺿﻴﺢ ﺍﳌﻌﺎﱐ ﺍﻹﺳﻼﻣﻴﺔ ﺇﱃ ﺍﳌﻔﺎﻫﻴﻢ‬ ‫ﺍﻟﻔﻠﺴﻔﻴﺔ ﻛﺸﺄﻧﻪ ﻣﻊ ﻣﻌﲎ »ﺍﻟﻌﺪﻝ«‪ ،‬ﺇﺫ ﳉﺄ ﰲ ﺑﻴﺎﻧﻪ ﺇﱃ ﻧﻈﺮﻳﺔ‬ ‫»ﺃﻓﻼﻃﻮﻥ« ﰲ ﺍﻟﻔﻀﺎﺋﻞ ﺍﻷﺭﺑﻊ ‪-‬ﺃﻱ ﺍﻟﻌﻔﺔ ﻭﺍﻟﺸﺠﺎﻋﺔ ﻭﺍﳊﻜﻤﺔ‬ ‫ﻭﺍﻟﻌﺪﻝ‪ -‬ﻭﺃﻳﻀﺎ ﺇﱃ ﻧﻈﺮﻳﺔ »ﺃﺭﺳﻄﻮ« ﰲ ﻣﻔﻬﻮﻡ »ﺍﻟﻔﻀﻴﻠﺔ«‬ ‫)‪(٧‬‬ ‫ﺑﺎﻋﺘﺒﺎﺭﻫﺎ ﻭﺳﻄﺎ ﺑﲔ ﺍﻹﻓﺮﺍﻁ ﻭﺍﻟﺘﻔﺮﻳﻂ‪.‬‬ ‫‪ .٢,١‬ﲨﻊ ﺍﻟﺘﺼﺎﺣﺐ ﺑﲔ ﺍﻟﻔﻠﺴﻔﺔ ﻭﺍﳊﻜﻤﺔ‪ :‬ﺃﻣﺎ ﺍﻟﺼﻮﺭﺓ‬ ‫ﺍﻟﺜﺎﻧﻴﺔ ﺍﻟﱵ ﺍﲣﺬﻫﺎ ﺍﳉﻤﻊ ﺑﲔ ﺍﻟﻔﻠﺴﻔﺔ ﻭﺍﳊﻜﻤﺔ‪ ،‬ﻓﻬﻲ ﺃﻧﻪ ﻋﺒﺎﺭﺓ‬ ‫ﻋﻦ ﺗﺼﺎﺣﺐ؛ ﲟﻌﲎ ﺃﻥ ﺍﻟﻔﻠﺴﻔﺔ ﻭﺍﳊﻜﻤﺔ‪ ،‬ﻭﻟﻮ ﺃ‪‬ﻤﺎ ﺗﻌﺒﱢﺮﺍﻥ ﻋﻦ‬ ‫ﺣﻘﻴﻘﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﺗﺒﻘﻴﺎﻥ ﻣﺴﺘﻘﻠﺘﲔ ﺇﺣﺪﺍﳘﺎ ﻋﻦ ﺍﻷﺧﺮﻯ‪ ،‬ﺇﺫ ﺗﻜﻮﻥ‬ ‫ﻟﻜﻞ ﻭﺍﺣﺪﺓ ﻣﻨﻬﻤﺎ ﻟﻐﺘﻬﺎ ﻭﲨﻬﻮﺭﻫﺎ ﻭﻣﻨﻬﺠﻴﺘﻬﺎ ﻭﻣﻘﺼﺪﻳﺘﻬﺎ‬ ‫ﺍﳋﺎﺻﺔ‪ ،‬ﻓﺘﻜﻮﻥ ﺍﻟﻌﻼﻗﺔ ﺑﻴﻨﻬﻤﺎ ﻋﻼﻗﺔ ﺗﺴﺎﻭﻕ ﻭﺗﺮﺍﻓﻖ ﺃﺷﺒﻪ ﺑﺘﺮﺍﻓﻖ‬ ‫ﺍﻟﺼﺪﻳﻘﺘَﲔ؛ ﻭﺍﻷﺻﻞ ﰲ ﺍﻟﻘﻮﻝ ‪‬ﺬﺍ ﺍﻟﻮﺻﻞ ﺍﻟﺘﺼﺎﺣﱯ ﻫﻮ ﺍﻻﻋﺘﻘﺎﺩ‬ ‫ﺑﺄﻥ ﺍﻟﻔﻠﺴﻔﺔ ﺗﺄﺧﺬ ﲟﺒﺎﺩﺉ ﺛﻼﺛﺔ ﻻ ﺗﺄﺧﺬ ‪‬ﺎ ﺍﳊﻜﻤﺔ‪:‬‬ ‫ﺃﺣﺪﻫﺎ‪ ،‬ﻣﺒﺪﺃ ﺍﻻﻧﺪﻫﺎﺵ‪ :‬ﻭﻣﻘﺘﻀﺎﻩ ﺃﻥ ﻓﻌﻞ ﺍﻟﺘﻔﻠﺴﻒ ﻳﺘﻮﻟﺪ‬ ‫ﻣﻦ ﺍﻟﺸﻌﻮﺭ ﺑﺎﻟﺪﻫﺸﺔ ‪-‬ﺃﻭ ﺍﻟﻌﺠﺐ‪ -‬ﺇﺯﺍﺀ ﺍﻵﺛﺎﺭ ﰲ ﺍﻟﻨﻔﺲ ﺃﻭ ﺇﺯﺍﺀ‬ ‫ﺍﻷﺷﻴﺎﺀ ﰲ ﺍﻷﻓﻖ‪.‬‬ ‫ﻭﺍﻟﺜﺎﱐ‪ ،‬ﻣﺒﺪﺃ ﺍﻻﺳﺘﺸﻜﺎﻝ‪ :‬ﻭﻣﻘﺘﻀﺎﻩ ﺃﻥ ﺍﻟﻔﻴﻠﺴﻮﻑ ﻻ ﻳﻔﺘﺄ‬ ‫ﻳﻀﻊ ﺍﻷﺳﺌﻠﺔ ﺗﻠﻮ ﺍﻷﺧﺮﻯ‪ ،‬ﺑﺎﺣﺜﺎ ﻋﻦ ﺍﻷﺟﻮﺑﺔ ﻋﻨﻬﺎ‪.‬‬

‫ﻭﺍﻟﺜﺎﻟﺚ‪ ،‬ﻣﺒﺪﺃ ﺍﻻﺳـﺘﺪﻻﻝ‪ :‬ﻭﻣﻘﺘﻀﺎﻩ ﺃﻥ ﺍﻟﻔﻠﺴﻔﺔ ﺗﺴﺘﻨﺪ ﰲ‬ ‫ﺇﺛﺒﺎﺕ ﺣﻘﺎﺋﻘﻬﺎ ﺇﱃ ﺍﻷﺩﻟﺔ ﺍﻟﻌﻘﻠﻴﺔ ﺍﻟﱵ ﻗﺪ ﺗﺒﻠﻎ ﺃﻋﻠﻰ ﻣﺮﺍﺗﺐ ﺍﻟﻴﻘﲔ‪.‬‬ ‫ﻭﻗﺪ َﻋﻤﻞ ﺑﺪﻳﻊ ﺍﻟﺰﻣﺎﻥ ‪‬ﺬﻩ ﺍﳌﺒﺎﺩﺉ ﺍﻟﺜﻼﺛﺔ‪ ،‬ﻫﻲ ﺍﻷﺧﺮﻯ‪ ،‬ﰲ‬ ‫ﻓﺘﺮﺓ ﺗﻔﻠﺴﻔﻪ‪ ،‬ﺇﺫ ﻛﺎﻥ ﻳﺘﻤﺘﻊ ﺑﻘﺪﺭﺓ ﺍﻧﺪﻫﺎﺷﻴﺔ ﻗ ﱠ‬ ‫َﻞ ﻧﻈﲑﻫﺎ‪ ،‬ﻓﻼ ﻳﺮﻯ‬ ‫ﺷﻴﺌﺎ ﰲ ﻧﻔﺴﻪ ﺃﻭ ﰲ ﺃﻓﻘﻪ ﺇﻻ ﻭﻳﺮﻯ ﻓﻴﻪ ﺳﺮﺍ ﻋﺠﻴﺒﺎ ﻳﻨﺒﻐﻲ ﺍﺳﺘﻜﻨﺎﻩ‬ ‫ﺃﻣﺮﻩ؛ ﻭﺃﻳﻀﺎ ﻛﺎﻧﺖ ﺍﻷﺳﺌﻠﺔ ﺍﳌﺼﲑﻳﺔ ﲤﻠﻚ ﻋﻠﻴﻪ ﻣﺸﺎﻋﺮﻩ ﻭﺗﺴﺘﺤﻮﺫ‬ ‫ﻋﻠﻰ ﻣﺪﺍﺭﻛﻪ‪ ،‬ﻓﻴﺸﻐﻠﻪ ﻃﻠﺐ ﺍﻷﺟﻮﺑﺔ ﻋﻨﻬﺎ ﻃﻮﻳﻼ‪ ،‬ﻣﻌﺎﻭﺩﺍ ﺍﻟﻨﻈﺮ‬ ‫ﻓﻴﻬﺎ‪ ،‬ﺇﻥ ﺗﺼﺤﻴﺤﺎ ﺃﻭ ﺗﻌﻤﻴﻘﺎ‪ .‬ﻭﱂ ﻳﻜﻦ ﺑﺪﻳﻊ ﺍﻟﺰﻣﺎﻥ ﳚﺪ ﻣﻦ‬ ‫ﻃﺮﻳﻖ ﺃﺳﻠﻢ ﰲ ﺍﺳﺘﻜﻨﺎﻩ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﻳﻨﺪﻫﺶ ﳍﺎ ﻭﻻ ﰲ ﺍﳉﻮﺍﺏ‬ ‫ﻋﻦ ﺍﻷﺳﺌﻠﺔ ﺍﻟﱵ ‪‬ﺠﻢ ﻋﻠﻴﻪ ﺇﻻ ﻃﺮﻳﻖ ﺍﻟﱪﻫﺎﻥ ﺍﻟﻌﻘﻠﻲ‪ ،‬ﻟﻜﻲ ﺗﻄﻤﺌﻦ‬ ‫ﻧﻔﺴﻪ ﺍﻟﱵ ﺑﲔ ﺟﻨﺒﻴﻪ ﻭﻳﻘﺘﻨﻊ ﺧﺼﻤﻪ ﺍﻟﺬﻱ ﺑﲔ ﻳﺪﻳﻪ‪.‬‬ ‫ﻭﻋﻠﻰ ﺍﳉﻤﻠﺔ‪ ،‬ﻛﺎﻥ ﺑﺪﻳﻊ ﺍﻟﺰﻣﺎﻥ ﺍﻟﻔﻴﻠﺴﻮﻑ ﻛﻐﲑﻩ ﻣﻦ ﻓﻼﺳﻔﺔ‬ ‫ﺍﻹﺳﻼﻡ ﻳﺴﻠّﻢ ﲟﺒﺪﺇ ﺍﳉﻤﻊ ﺑﲔ ﺍﻟﻔﻠﺴﻔﺔ ﻭﺍﳊﻜﻤﺔ‪ ،‬ﺳﻮﺍﺀ ﺍﲣﺬ ﻫﺬﺍ‬ ‫ﺍﳉﻤﻊ ﺷﻜﻞ ﺍﻟﺘﺪﺍﺧﻞ ﻛﻤﺎ ﻋﻨﺪ ﺍﻟﻔﺎﺭﺍﰊ ﻭﺍﺑﻦ ﺳﻴﻨﺎ ﺃﻭ ﺷﻜﻞ‬ ‫ﺍﻟﺘﺼﺎﺣﺐ ﻛﻤﺎ ﻋﻨﺪ ﺍﺑﻦ ﺭﺷﺪ‪.‬‬ ‫‪ .٢‬ﺑﺪﻳﻊ ﺍﻟﺰﻣﺎﻥ ﺍﳊﻜﻴﻢ ﻭﺍﻟﻔﺼﻞ ﺑﲔ ﺍﻟﻔﻠﺴﻔﺔ ﻭﺍﳊﻜﻤﺔ‬ ‫ﻫﺎ ﻫﻨﺎ ﳚﺐ ﺍﻟﺘﻨﺒﻴﻪ ﻋﻠﻰ ﺣﻘﻴﻘﺔ ﺃﺳﺎﺳﻴﺔ‪ ،‬ﻭﻫﻲ ﺃﻥ ﻫﺬﺍ ﺍﳉﻤﻊ‬ ‫ﳚﻮﺯﻩ ﻭﻻ‬ ‫ﺑﲔ ﺍﻟﻔﻠﺴﻔﺔ ﻭﺍﳊﻜﻤﺔ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻨﻈﺮ ﺍﻟﻌﻘﻠﻲ ﺍﳌﺠﺮﺩ ﱢ‬ ‫ﺣﺪﺙ ﻋﻠﻰ‬ ‫ﳛﻴﻠﻪ‪ ،‬ﻓﺈﻥ ﺍﻟﻮﺍﻗﻊ ﺍﳊﻲ ﻳﻜﺬﺑﻪ ﻭﻻ ﻳﺆﻳﺪﻩ؛ ﺫﻟﻚ ﺃﻧﻪ َ‬ ‫ﻣﺮﺃﻯ ﻭﻣﺴﻤﻊ ﻣﻦ ﺑﺪﻳﻊ ﺍﻟﺰﻣﺎﻥ ﺍﻧﻘﻼﺏ ﺳﻴﺎﺳﻲ ﺍﺟﺘﻤﺎﻋﻲ ﺗﺼ ﱠﺪﻉ‬ ‫ﻟﻪ ﺍﻟﺘﺎﺭﻳﺦ ﻭﺍﻫﺘﺰ ﻟﻪ ﺍﳌﺠﺘﻤﻊ ﻭﺻﻌﻖ ﻟﻪ ﺍﻹﻧﺴﺎﻥ؛ ﻭﱂ ﻳﻜﻦ ﻫﺬﺍ‬ ‫ﺍﻻﻧﻘﻼﺏ ﺍﻟﺴﻴﺎﺳﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ ﺇﻻ ﺃﺛﺮﺍ ﻣﻦ ﺍﻵﺛﺎﺭ ﺍﻟﱵ ﺍﻧﻌﻜﺲ ‪‬ﺎ‬ ‫ﻋﻠﻰ ﺍﳌﺠﺘﻤﻌﺎﺕ ﺍﻟﻐﺮﺑﻴﺔ ﺍﻻﻧﻘﻼﺏ ﺍﻟﻔﻜﺮﻱ ﺍﻟﺬﻱ ﻗﺎﻣﺖ ﺑﻪ ﺍﻟﻔﻠﺴﻔﺔ‬ ‫ﺍﳊﺪﻳﺜﺔ ﺿﺪ ﺍﳊﻜﻤﺔ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﻟﺬﻱ ﳝﺜﻠﻪ ﺧﲑ ﲤﺜﻴﻞ ﻓﻜﺮ ﺍﻟﻔﻴﻠﺴﻮﻑ‬ ‫ﺍﻷﳌﺎﱐ »ﻛﺎﻧﻂ«‪.‬‬ ‫ﻭﻛﺎﻥ ﻻ ﺑﺪ ﳍﺬﺍ ﺍﻟﺘﻌﺎﺭﺽ ﺍﻟﻐﺮﻳﺐ ﺑﲔ ﲡﻮﻳﺰ ﺍﻟﻌﻘﻞ ﻟﻠﺠﻤﻊ ﺑﲔ‬ ‫ﺍﻟﻔﻠﺴﻔﺔ ﻭﺍﳊﻜﻤﺔ ﻭﺗﻜﺬﻳﺐ ﺍﻟﻮﺍﻗﻊ ﺍﳌﻌﻴﺶ ﻟﻪ ﻣﻦ ﺃﻥ ﻳﺸﻐﻞ ﺑﺎﻝ‬ ‫ﺑﺪﻳﻊ ﺍﻟﺰﻣﺎﻥ ﻃﻮﻳﻼ ﻭﻳﺪﻋﻮﻩ ﺇﱃ ﻣﺮﺍﺟﻌﺔ ﻣﻮﻗﻔﻪ ﺍﻟﻔﻠﺴﻔﻲ ﻭﺑﺎﻟﺘﺎﱄ‬ ‫ﺇﱃ ﲡﺪﻳ ِﺪ ﺍﻟﻨﻈﺮ ﻓﻴﻤﺎ ﺗﻘﺮﺭ ﺑﲔ ﻓﻼﺳﻔﺔ ﺍﻹﺳﻼﻡ ﻣﻦ ﺃﻥ ﺍﻟﻔﻠﺴﻔﺔ‬ ‫َ‬ ‫َ‬ ‫ﺗﺼﺎﺣﺐ‬ ‫ٍ‬ ‫ﺍﺗﺼﺎﻝ‬ ‫ﺗﺪﺍﺧﻞ ﻛﺎﻟﺸﻘﻴﻘﺘﲔ ﺃﻭ‬ ‫ﺍﺗﺼﺎﻝ‬ ‫ﻭﺍﳊﻜﻤﺔ ﻣﺘﺼﻠﺘﺎﻥ‬ ‫ٍ‬ ‫ﻛﺎﻟﺼﺪﻳﻘﺘﲔ‪.‬‬ ‫ﻣﻦ ﻫﻨﺎ ﻳﺒﺪﺃ ﺍﻟﻌﻬﺪ ﺍﳉﺪﻳﺪ ﻟﺒﺪﻳﻊ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﺇﺫ ﻳﺘﺠﺮﺩ ﻣﻦ ﻟﺒﺎﺳـﻪ‬ ‫ﺍﻟﻔﻠﺴﻔﻲ ﺍﻟﻘﺪﱘ ﻟﻴﻠﺒﺲ ﻟﺒﺎﺳﺎ ﺟﺪﻳﺪﺍ‪ ،‬ﺃﻻ ﻭﻫـﻮ ﻟﺒﺎﺱ ﺍﳊﻜﻤﺔ‪ ،‬ﺃﻭ‬ ‫ﻗﻞ ﻫﺎ ﻫﻨـﺎ ﻧﺸﻬﺪ ﻣﻮﺕ ﺑﺪﻳﻊ ﺍﻟﺰﻣﺎﻥ ﺍﻟﻔﻴﻠﺴﻮﻑ ﻭﻭﻻﺩﺓ ﺑﺪﻳﻊ‬ ‫)‪(٨‬‬ ‫ﺍﻟﺰﻣﺎﻥ ﺍﳊﻜﻴﻢ‪ ،‬ﻭﻧﺴﻮﻕ ﰲ ﻫﺬﺍ ﺍﳌﻘﺎﻡ ﻧﺼﺎ ‪‬ﺬﺍ ﺍﻟﺸﺄﻥ ﻻ ﻏﺒﺎﺭ‬ ‫ﻋﻠﻴﻪ‪ ،‬ﻭﻫﻮ ﺍﻟﺘﺎﱄ‪:‬‬ ‫»ﺭﺍﺟﻌﺖ ﺃﻭﻝ ﻣﺎ ﺭﺍﺟﻌﺖ ﺗﻠﻚ ﺍﻟﻌﻠﻮﻡ ﺍﻟﱵ ﺍﻛﺘﺴﺒﺘﻬﺎ ﺳﺎﺑﻘﺎ‬ ‫ﺃﲝﺚ ﻓﻴﻬﺎ ﺍﻟﺴﻠﻮﺓ ﻭﺍﻟﺮﺟﺎﺀ؛ ﻭﻟﻜﻦ ﻛﻨﺖ ‪-‬ﻭﻳﺎ ﻟﻸﺳﻒ!‪ -‬ﺇﱃ ﺫﻟﻚ‬

‫ﺍﻟﺴﻨﺔ ﺍﻷﻭﱃ ‪ -‬ﺍﻟﻌﺪﺩ )‪٥٩ ٢٠٠٦ (٣‬‬

‫‪ ‬‬

‫ﻓﺼﻞ ﺍﳌﻘﺎﻝ‬

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‫ﻓﻴﻤﺎ ﺑﲔ ﻓﻠﺴﻔﺔ ﺍﻟﺒﺸﺮ ﻭﺣﻜﻤﺔ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﺍﻻﻧﻔﺼﺎﻝ‬

‫ﻋﻨﺪ ﺍﳊﻜﻴﻢ ﺑﺪﻳﻊ ﺍﻟﺰﻣﺎﻥ‬

‫ن ﻧﺴﺘﻬﻞ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺑﺎﲣﺎﺫ ﺇﺟﺮﺍﺀ ﺍﺻﻄﻼﺣﻲ ﺃﺳﺎﺳﻲ‪ ،‬ﻭﻫﻮ‬ ‫ﺃﻥ ﳔﺼﺺ )ﻣﻦ ﺍﻵﻥ ﻓﺼﺎﻋﺪﺍ( ﻟﻔﻆ »ﺍﻟﻔﻠﺴﻔﺔ« ﺑﺎﻟﺪﻻﻟﺔ‬ ‫ﻋﻠﻰ ﺍﳌﻌﺮﻓﺔ ﺍﻟﱵ ﻭﺿﻌﻬﺎ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﻋﻨﺪﻩ‪ ،‬ﻓﻨﻘﻮﻝ‪» :‬ﺍﻟﻔﻠﺴﻔﺔ‬ ‫ﺍﻹﻧﺴﺎﻧﻴﺔ«‪ ،‬ﻭﻻ ﻧﻘﻮﻝ‪» :‬ﺍﻟﻔﻠﺴﻔﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ«‪ ،‬ﻛﻤﺎ ﳔﺼﺺ ﻟﻔﻆ‬ ‫»ﺍﳊﻜﻤﺔ« ﺑﺎﻟﺪﻻﻟﺔ ﻋﻠﻰ ﺍﳌﻌﺮﻓﺔ ﺍﻟﱵ ﺟﺎﺀ ‪‬ﺎ ﺍﻟﻮﺣﻲ ﻣﻦ ﻋﻨﺪ ﺍﷲ‪،‬‬ ‫ﻓﻨﻘﻮﻝ‪» :‬ﺍﳊﻜﻤﺔ ﺍﻹﳍﻴﺔ«‪ ،‬ﻭﻻ ﻧﻘﻮﻝ‪» :‬ﺍﳊﻜﻤﺔ ﺍﻟﻔﻠﺴﻔﻴﺔ« ﺃﻭ‬ ‫ﺑﺎﻷﻭﱃ ﻧُﻄﻠﻖ ﺍﺳﻢ »ﻋﻠﻢ ﺍﳊﻜﻤﺔ« ﻋﻠﻰ‬ ‫»ﺣﻜﻤﺔ ﺍﻟﻔﻼﺳﻔﺔ«‪ ،‬ﻭﻻ ْ‬ ‫)‪(١‬‬ ‫ﺍﻟﻔﻠﺴﻔﺔ‪ ،‬ﻭﻻ ﺍﺳﻢ »ﺍﳊﻜﻤﺎﺀ« ﻋﻠﻰ ﺍﻟﻔﻼﺳﻔﺔ‪.‬‬ ‫ﻭﻻ ﳜﻔﻰ ﺃﻥ ﻫﺬﺍ ﺍﻹﺟﺮﺍﺀ ﺍﻻﺻﻄﻼﺣﻲ ﻳﻀﺎﺩ ﻛﻠﻴﺎ ﻧﻈﲑﻩ‬ ‫ﺍﻟﺬﻱ ﻗﺎﻡ ﺑﻪ ﺍﺑﻦ ﺭﺷﺪ‪ ،‬ﻓﻘﺪ ﺧﺺ ﻛﻠﻤﺔ »ﺍﳊﻜﻤﺔ« ﺑﺈﻓﺎﺩﺓ ﻣﻌﲎ‬ ‫»ﺍﻟﻔﻠﺴﻔﺔ« ﰲ ﻣﻘﺎﺑﻞ »ﺍﻟﺸﺮﻳﻌﺔ« ﻛﻤﺎ ﺟﺎﺀ ﺫﻟﻚ ﰲ ﻋﻨﻮﺍﻥ ﻛﺘﺎﺑﻪ‬ ‫ﺍﳌﻌﺮﻭﻑ‪ :‬ﻓﺼﻞ ﺍﳌﻘﺎﻝ ﻓﻴﻤﺎ ﺑﲔ ﺍﳊﻜﻤﺔ ﻭﺍﻟﺸﺮﻳﻌﺔ ﻣﻦ ﺍﻻﺗﺼﺎﻝ؛‬ ‫ﻭﻣﻦ ﺷﺄﻥ ﲣﺼﻴﺺ ﺍﻟﻔﻠﺴﻔﺔ ﺑﺎﳊﻜﻤﺔ ﻭﻣﻘﺎﺑﻠﺘﻬﺎ ﺑﺎﻟﺸﺮﻳﻌﺔ ﺃﻥ ﻳﻮﻫﻢ‬ ‫ﺑﺄﻥ ﺍﳊﻜﻤﺔ ﺍﺟﺘﻤﻌﺖ ﻛﻠﱡﻬﺎ ﰲ ﺍﻟﻔﻠﺴﻔﺔ ﻭﺃﻥ ﺍﻟﺸﺮﻳﻌﺔ ﻟﻴﺲ ﺷﻲﺀ ﻓﻴﻬﺎ‬ ‫ﺣﻜﻤﺔ‪ ،‬ﲝﻴﺚ ﺗَﺮِﺩ ﻋﻠﻰ ﻫﺬﺍ ﺍﻹﺟﺮﺍﺀ ﺷﺒﻬﺔ ﺍﻟﺘﺨﻠﻴﻂ ﺃﻭ ﺍﻟﺘﻐﻠﻴﻂ؛‬ ‫ﻭﻻ ﺩﻓﻊ ﳍﺬﻩ ﺍﻟﺸﺒﻬﺔ ﺇﻻ ﺑﺘﻐﻴﲑ ﻋﻨﻮﺍﻥ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺑﺄﺣﺪ ﺍﻟﻄﺮﻳﻘﲔ‪:‬‬ ‫ﺇﻣﺎ ﺍﻻﺳﺘﺒﺪﺍﻝ ﺃﻭ ﺍﻟﺘﻘﻴﻴﺪ؛ ﻭﺍﻟﻄﺮﻳﻖ ﺍﻷﻭﻝ ﻣﻨﻬﻤﺎ ﻳﻘﻮﻡ ﰲ ﺃﻥ ﻧﻀﻊ‬ ‫ﻟﻔﻆ »ﺍﻟﻔﻠﺴﻔﺔ« ﻣﻜﺎﻥ ﻟﻔﻆ »ﺍﳊﻜﻤﺔ«‪ ،‬ﻓﻨﻘﻮﻝ‪ :‬ﻓﺼﻞ ﺍﳌﻘﺎﻝ ﻓﻴﻤﺎ‬ ‫ﺑﲔ ﺍﻟﻔﻠﺴﻔﺔ ﻭﺍﻟﺸﺮﻳﻌﺔ ﻣﻦ ﺍﻻﺗﺼﺎﻝ‪ ،‬ﻭﻻ ﺳﻴﻤﺎ ﺃﻥ ﺍﳌﺼﻄﻠﺢ ﺍﻟﺬﻱ‬ ‫ﺍﺧﺘﺎﺭ ﺍﺑﻦ ﺭﺷﺪ ﺃﻥ ﻳﺴﺘﻌﻤﻠﻪ ﰲ ﺃﻭﻝ ﻛﻼﻣﻪ ﰲ ﻛﺘﺎﺑﻪ ﻫﺬﺍ ﻫﻮ ﻟﻔﻆ‬ ‫»ﺍﻟﻔﻠﺴﻔﺔ«‪ ،‬ﻭﻟﻴﺲ ﻟﻔﻆ »ﺍﳊﻜﻤﺔ«؛ ﻭﺍﻟﻄﺮﻳﻖ ﺍﻟﺜﺎﱐ ﻳﻘﻮﻡ ﰲ ﺃﻥ‬ ‫ﳔﺼﺺ ﻃﺮﻑ ﺍﳊﻜﻤﺔ ﻣﻦ ﻃﺮﻓَﻲ ﻫﺬﻩ ﺍﳌﻘﺎﺑﻠﺔ ﺑﻮﺍﺳﻄﺔ ﺍﻹﺿﺎﻓﺔ‪،‬‬ ‫ﻓﻨﻘﻮﻝ‪ :‬ﻓﺼﻞ ﺍﳌﻘﺎﻝ ﻓﻴﻤﺎ ﺑﲔ ﺣﻜﻤﺔ ﺍﻟﻔﻠﺴﻔﺔ ﻭﺣﻜﻤﺔ ﺍﻟﺸﺮﻳﻌﺔ‬ ‫ﻣﻦ ﺍﻻﺗﺼﺎﻝ ﺃﻭ ﳔﺼﺼﻪ ﺑﻮﺍﺳﻄﺔ ﺍﻹﺳﻨﺎﺩ‪ ،‬ﻓﻨﻘﻮﻝ‪ :‬ﻓﺼﻞ ﺍﳌﻘﺎﻝ‬ ‫ﻓﻴﻤﺎ ﺑﲔ ﺍﳊﻜﻤﺔ ﺍﻟﻔﻠﺴﻔﻴﺔ ﻭﺍﳊﻜﻤﺔ ﺍﻟﺸﺮﻋﻴﺔ ﻣﻦ ﺍﻻﺗﺼﺎﻝ‪.‬‬ ‫ﻭﺑﻌﺪ ﻫﺬﺍ ﺍﻟﺘﻮﺿﻴﺢ ﺍﻻﺻﻄﻼﺣﻲ ﺍﻟﻀﺮﻭﺭﻱ‪ ،‬ﻧﺘﱠﺒﻊ ﰲ ﻋﺮﺽ‬ ‫ﻣﻮﻗﻒ ﺑﺪﻳﻊ ﺍﻟﺰﻣﺎﻥ ﻣﻦ ﺍﻟﻌﻼﻗﺔ ﺑﲔ »ﺍﻟﻔﻠﺴﻔﺔ« ﻭ »ﺍﳊﻜﻤﺔ«‬ ‫ﺍﻟﻄﺮﻳﻖ ﺍﻟﺬﻱ ﻳُﺆﺛِﺮ ﻫﻮ ﻧﻔﺴﻪ ﺍﺗﺒﺎ َﻋﻪ ﰲ ﺑﺴﻂ ﺃﻓﻜﺎﺭﻩ ﻭﺁﺭﺍﺋﻪ‪ ،‬ﻷﻧﻨﺎ‬ ‫‪٥٨‬‬

‫ﺍﻟﺴﻨﺔ ﺍﻷﻭﱃ ‪ -‬ﺍﻟﻌﺪﺩ )‪٢٠٠٦ (٣‬‬

‫ﺃ‪.‬ﺩ‪ .‬ﻃﻪ ﻋﺒﺪ ﺍﻟﺮﲪﻦ *‬

‫ﻧﻜﻮﻥ ﺑﺬﻟﻚ ﺃﻗﺮﺏ ﺇﱃ ﻓﻬﻢ ﻫﺬﺍ ﺍﳌﻮﻗﻒ ﳑﺎ ﻟﻮ ﳓﻦ ﻧﺘﱠﺒﻊ ﰲ ﺫﻟﻚ‬ ‫ﻃﺮﻳﻘﺎ ﻏﲑَﻩ ﻣﻦ ﻃﺮﻕ ﺍﻟﻌﺮﺽ ﻭﺍﻹﻳﻀﺎﺡ ﻭﺍﻟﺘﺤﻠﻴﻞ ﺍﳌﻌﻠﻮﻣﺔ؛ ﻭﻟﻴﺲ‬ ‫ﺍﳌﻔﻀﻞ ﻟﺪﻯ ﺑﺪﻳﻊ ﺍﻟﺰﻣﺎﻥ ﺇﻻ ﻃﺮﻳﻖ ﺍﻟﺘﻤﺜﻴﻞ ﻭﺍﻟﺘﺸﺒﻴﻪ؛‬ ‫ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ ﱠ‬ ‫ﻓﻠﻨﻮﺿﺢ ﺇﺫﻥ ﻣﻮﻗﻔﻪ ﻣﻦ ﻫﺬﻩ ﺍﻟﻌﻼﻗﺔ ﺑﺘﺸﺒﻴﻪ ﲤﺜﻴﻠﻲ ﳐﺼﻮﺹ ﻧﺘﺄ ﱠﻭﻟﻪ‬ ‫ﻭﻧﺘﻌﺮﻑ ﻣﻦ ﺧﻼﻟﻪ ﻋﻠﻰ ﺍﻟﺼﻔﺎﺕ ﺍﻟﱵ ﻳﺘﻤﻴﺰ ‪‬ﺎ ﻫﺬﺍ ﺍﳌﻮﻗﻒ؛‬ ‫ﻭﻟﻴﻜﻦ ﻫﺬﺍ ﺍﻟﺘﺸﺒﻴﻪ ﻛﺎﻟﺘﺎﱄ‪:‬‬ ‫ﻓﻜﻤﺎ ﺃﻥ »ﻛﻮﺑﲑﻧﻴﻚ« ﺃﺣﺪﺙ ﺍﻧﻘﻼﺑﺎ ﰲ ﺗﺼﻮﺭ ﺍﻟﻌﻼﻗﺔ ﺑﲔ‬ ‫)‪(٢‬‬ ‫ﺍﻷﺭﺽ ﻭﺍﻟﺸﻤﺲ‪ ،‬ﻓﻜﺬﻟﻚ ﺑﺪﻳﻊ ﺍﻟﺰﻣﺎﻥ ﺃﺣﺪﺙ ﺍﻧﻘﻼﺑﺎ ﰲ‬ ‫ﺗﺼﻮﺭ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻔﻠﺴﻔﺔ ﻭﺍﳊﻜﻤﺔ‪ ،‬ﺃﻭ ﻗُﻞ ﻋﻠﻰ ﺟﻬﺔ ﺍﻟﺘﺸﺒﻴﻪ‪،‬‬ ‫ﺑﲔ ﺃﺭﺽ ﺍﻟﻔﻠﺴﻔﺔ ﻭﴰﺲ ﺍﳊﻜﻤﺔ؛ ﻏﲑ ﺃﻥ ﻫﺬﺍ ﺍﻻﻧﻘﻼﺏ ﺍﳉﺪﻳﺪ‬ ‫ﺃﺧﺬ ﻣﺴﺎﺭﺍ ﻣﻌﺎﻛﺴﺎ ﻻﻧﻘﻼﺏ ﻓﻜﺮﻱ ﺁﺧﺮ ﻧُﻌِﺖ ﻫﻮ ﺃﻳﻀﺎ ﺑﻜﻮﻧﻪ‬ ‫»ﻛﻮﺑﺮﻧﻴﻜﻴﺎ«‪ ،‬ﻭﻫﻮ ﺑﺎﻟﺬﺍﺕ ﺍﻻﻧﻘﻼﺏ ﺍﻟﺬﻱ ﺃﺣﺪﺛﻪ »ﻛﺎﻧﻂ« ﰲ‬ ‫)‪(٣‬‬ ‫ﺗﺼﻮﺭ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﺬﺍﺕ ﺍﻟﻌﺎﺭﻓﺔ ﻭﺍﳌﻮﺿﻮﻉ ﺍﳌﻌﺮﻭﻑ؛ ﻓﻴﺘﻌﲔ‬ ‫ﺇﺫﻥ ﺃﻥ ﳓﺪﺩ ﺧﺼﻮﺻﻴﺔ ﺍﻧﻘﻼﺏ ﺑﺪﻳﻊ ﺍﻟﺰﻣﺎﻥ ‪-‬ﻫﺬﻩ ﺍﳋﺼﻮﺻﻴﺔ‬ ‫ﺍﻟﱵ ﺗَﺜْﺒُﺖ ﻟﻪ ﻣﻌﻬﺎ ﺍﻟﺼﻔﺔ »ﺍﻟﻜﻮﺑﺮﻧﻴﻜﻴﺔ« ﻭﺗﻨﺘﻔﻲ ﻋﻨﻪ ﺍﻟﺼﻔﺔ‬ ‫»ﺍﻟﻜﺎﻧﻄﻴﺔ«‪ -‬ﻛﻤﺎ ﻳﺘﻌﲔ ﲢﺪﻳﺪ ﻧﻮﻉ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻳﺘﻮﻟﺪ ﻣﻦ ﻫﺬﺍ‬ ‫ﺍﻻﻧﻘﻼﺏ ﺍﻟﻔﻜﺮﻱ ﺍﳉﺪﻳﺪ‪.‬‬ ‫ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﻣﻔﻬﻮﻡ »ﺍﻻﻧﻘﻼﺏ« ﺃﺧﺺ ﻣﻦ ﻣﻔﻬﻮﻡ »ﺍﻟﺘﻐﻴﲑ«‪،‬‬ ‫ﺇﺫ ﻫﻮ ﺗﻐﻴﲑ ﺍﻟﺸﻲﺀ ﺇﱃ ﺿﺪﻩ ﺃﻭ ﻧﻘﻴﻀﻪ‪ ،‬ﲝﻴﺚ ﻳﻜﻮﻥ ﺍﳌﻮﻗﻒ ﻣﻦ‬ ‫ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻔﻠﺴﻔﺔ ﻭﺍﳊﻜﻤﺔ ﺍﻟﺬﻱ ﺍﻧﻘﻠﺐ ﺇﻟﻴﻪ ﺑﺪﻳﻊ ﺍﻟﺰﻣﺎﻥ ﻣﻀﺎﺩﺍ‬ ‫ﻟﻠﻤﻮﻗﻒ ﺍﻟﺬﻱ ﺍﻧﻘﻠﺐ ﻣﻨﻪ؛ ﻓﻠﻨﻨﻈﺮ ﺍﻵﻥ ﰲ ﻫﺬﺍ ﺍﳌﻮﻗﻒ ﺍﳌﻨﻘﻠَﺐ ﻣﻨﻪ‪،‬‬ ‫ﺍﻟﺘﺤﻮﻝ ﺍﻟﺬﻱ ﺳﻮﻑ ﻳﻄﺮﺃ ﻋﻠﻰ ﻓﻜﺮ ﺻﺎﺣﺒﻪ‪.‬‬ ‫ﺣﱴ ﻧﺘﺒﲔ ﻗﺪﺭ ّ‬ ‫‪ .١‬ﺑﺪﻳﻊ ﺍﻟﺰﻣﺎﻥ ﺍﻟﻔﻴﻠﺴﻮﻑ ﻭﺍﻟﻮﺻﻞ ﺑﲔ ﺍﻟﻔﻠﺴﻔﺔ ﻭﺍﳊﻜﻤﺔ‬ ‫ﻳﻘﺮ ﺑﺪﻳﻊ ﺍﻟﺰﻣﺎﻥ ﺑﺄﻧﻪ ﺍﺷﺘﻐﻞ ﺑﺎﻟﻔﻠﺴﻔﺔ ﻣﺪﺓ ﻭﺗﻌﻠﻖ ‪‬ﺎ ﺗﻌﻠﻘﻪ‬ ‫)‪(٤‬‬ ‫ﺑﺎﻟﻌﻠﻮﻡ ﺍﻟﻌﻘﻠﻴﺔ ﻛﻤﺎ ﺍﺷﺘﻐﻞ ﻭﺗﻌﻠﻖ ‪‬ﺎ ﻏﲑﻩ ﻣﻦ ﺍﳌﻔﻜﺮﻳﻦ‪ ،‬ﲝﻴﺚ‬ ‫ﻳﺼﺢ ﺃﻥ ﻧَ ُﻌﺪ ﻫﺬﻩ ﺍﻟﻔﺘﺮﺓ ﻣﻦ ﺣﻴﺎﺗﻪ ﺍﻟﻔﻜﺮﻳﺔ ﻓﺘﺮﺓ ﺗﻔﻠﺴﻒ ﺻﺮﻳﺢ‬ ‫ﺟﻌﻠﻪ ﻳﺘﺨﺬ ﻣﻦ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻔﻠﺴﻔﺔ ﻭﺍﳊﻜﻤﺔ ﻧﻔﺲ ﺍﳌﻮﻗﻒ ﺍﻟﺬﻱ‬ ‫ﺍﲣﺬﻩ ﻓﻼﺳﻔﺔ ﺍﻹﺳﻼﻡ ﻣﻦ ﺃﻣﺜﺎﻝ ﺍﻟﻜﻨﺪﻱ ﻭﺍﻟﻔﺎﺭﺍﰊ ﻭﺍﺑﻦ ﺳﻴﻨﺎ ﻭﺍﺑﻦ‬

‫ُﻃ ُﺮﻕ ﺃُ ْﺧ َﺮﻯ ﻹﺻﺪﺍﺭ ﺍﻟﺼﻮﺕ‬

‫ﺇﻥ ﺑﻌﺾ ﺍﻟﻄﻴﻮﺭ ﺗُﺼﺪﺭ ﺻﻮﺗﴼ ﺑﻀﺮﺏ ﳐﺎﻟﺒﻬﺎ ﰲ ﺍﻷﺭﺽ‪ ،‬ﺃﻭ‬ ‫ﺃﺟﻨﺤﺘﻬﺎ ﻛﻤﺎ ﻫﻮ ﺍﳊﺎﻝ ﰲ ﺍﻟﻄﻴﻮﺭ ﺍﻟﺒﺤﺮﻳﺔ ﺫﺍﺕ ﺍﻷﺟﻨﺤﺔ ﺍﻟﻄﻮﻳﻠﺔ؛‬ ‫ﻓﻤﺜ ً‬ ‫ﻼ ﻃﻴﻮﺭ ﺍﻟﻘﺎﺩﻭﺱ ﺍﻟﺒﺤﺮﻳﺔ ﺗُﺼﺪﺭ ﺃﺻﻮﺍ‪‬ﺎ ﺑﻔﺘﺢ ﻭﻏﻠﻖ ﻣﻨﺎﻗﺮﻫﺎ‪.‬‬ ‫ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺃﻥ ﺍﻟﻄﻴﻮﺭ ﳝﻜﻦ ﺃﻥ ﺗﺴﺘﺨﺪﻡ ﺃﺟﻨﺤﺘﻬﺎ ﻣﻦ ﺃﺟﻞ‬ ‫ﻃﻴﻮﺭ ﻧﻮﻉ ﺍ َ‬ ‫ﺇﺻﺪﺍﺭ ﺍﻟﺼﻮﺕ؛ ﻓﻤﺜ ً‬ ‫ﳊ َﺠﻞ ﺗﻔﺘﺢ ﺃﺟﻨﺤﺘﻬﺎ ﺑﺸﻜﻞ‬ ‫ﻼ ُ‬ ‫ﲨﺎﻋﻲ ﻭﺗﻐﻠﻘﻬﺎ ﻣﺼﺪﺭﺓ ﺃﺻﻮﺍﺗﴼ‪ ،‬ﻭﺗﱪﺯ ﺑﻌﺾ ﺭﻳﺸﻬﺎ ﺍﻟﺬﻱ ُﺧﻠِﻖ‬ ‫ﳑﻴِّﺰﴽ ﳍﺎ‪ ،‬ﻛﻤﺎ ﳝﻜﻦ ﺃﻥ ﺗﺼﺪﺭ ﻋﻨﻬﺎ ﺍﺭﺗﻌﺎﺷﺎﺕ ﻭﺫﺑﺬﺑﺎﺕ ﳏﺪﺛﺔ‬ ‫ﺻﻮﺗﴼ‪ .‬ﻛﺬﻟﻚ ﳝﻜﻦ ﺃﻥ ﻧﻀﺮﺏ ﻣﺜ ً‬ ‫ﻼ ﺑﺎﻟﺒَ َﺠﻊ )ﺃﻱ ﺍﻹﻭ ّﺯ ﺍﻟﻌﺮﺍﻗﻲ(‬ ‫ﻋﻠﻰ ﺍﻟﻄﻴﻮﺭ ﺍﻟﺼﺎﻣﺘﺔ ﺍﻟﱵ ﻻ ﺗُﺼﺪﺭ ﺻﻮﺗﴼ ﺇﻻّ ﺑﺄﺟﻨﺤﺘﻬﺎ؛ ﻛﻤﺎ‬ ‫ُﺮ ﺍﻷﺷﺠﺎﺭ‬ ‫ﺃﻥ ﻛﻞ ﻧﻮﻉ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻄﻴﻮﺭ ﺍﻟﻨﻘﱠﺎﺭﺓ ﺍﳋﺸﺐ‪ ،‬ﺗُﻨْﻘ ُ‬ ‫ﺑﻀﺮﺑﺎﺕ ﳐﺘﻠﻔﺔ ﻋﻦ ﺑﻌﻀﻬﺎ ﺍﻟﺒﻌﺾ‪ .‬ﻭﻫﻜﺬﺍ‪ ،‬ﻭﺑﻴﻨﻤﺎ ﻫﻲ ﺗﻨﻘﺮ‬ ‫ﺍﻷﺷﺠﺎﺭ ﻓﺈﻥ ﺍﻟﺬﻛﺮ ﻭﺍﻷﻧﺜﻰ ﻣﻦ ﻫﺬﻩ ﺍﻟﻄﻴﻮﺭ ﻳﺘﻌﺮﻓﻮﻥ ﻋﻠﻰ ﺑﻌﻀﻬﻢ‬ ‫ﺍﻟﺒﻌﺾ ﻣﻦ ﻫﺬﻩ ﺍﻷﺻﻮﺍﺕ ﺑﺴﻬﻮﻟﺔ ﻭﻳُﺴﺮ‪.‬‬ ‫ﻛﻴﻒ ﺗﺘﻌﻠﻢ ﺍﻟﻄﻴﻮﺭ ﺍﻷﳊﺎﻥ؟‬

‫ﻋﻨﺪﻣﺎ ﰎ ﺩﺭﺍﺳ ُﺔ ﺃﻏﺎﱐ ﺍﻟﻄﻴﻮﺭ‪ ،‬ﺍﺗّﻀﺢ ﺃ‪‬ﺎ ﺗُﺼﺪﺭ ﲟﻬﺎﺭﺓ‬ ‫ﻛﺒﲑﺓ ﺗﻠﻚ ﺍﻷﺻﻮﺍﺕ ﻭﺍﻟﻨﻐﻤﺎﺕ ﺍﻟﱵ ﻻ ﳝﻜﻦ ﺇﺻﺪﺍﺭﻫﺎ ﺑﺎﻵﻻﺕ‬ ‫ﺍﳌﻮﺳﻴﻘﻴﺔ‪ .‬ﻭﺃﺛﺒﺘﺖ ﺍﻷﲝﺎﺙ ﺃﻥ ﻗﺴﻤﴼ ﻣﻦ ﺍﻟﻨﻐﻤﺎﺕ ﺍﻟﻐﻨﺎﺋﻴﺔ ﻗﺪ‬ ‫ِﺤﺖ ﻟﻠﻄﻴﻮﺭ ﻣﻨﺬ ﺍﳋﻠﻴﻘﺔ‪ ،‬ﻭﺃﻥ ﻗﺴﻤﴼ ﺗﻌﻠﻤﺘﻪ ﻣﻦ ﺍﻟﻄﻴﻮﺭ ﺍﻟﱵ‬ ‫ُﻣﻨ َ‬ ‫ﺗﻌﻴﺶ ﻣﻌﻬﺎ ﰲ ﻧﻔﺲ ﺍﻟﺒﻴﺌﺔ‪ .‬ﻓﻄﺎﺋﺮ ﺍﻹﺳﺒﻨﻮﺯ ﻭﺍﻟﻌﺼﻔﻮﺭ ﺫﻭ ﺍﻟﻌﺮﻑ‬ ‫ﺍﻷﺑﻴﺾ ‪-‬ﺣﱴ ﻭﺇﻥ ﰎ ﺗﺮﺑﻴﺘﻬﺎ ﰲ ﺑﻴﺌﺔ ﳐﺘﻠﻔﺔ ﻋﻦ ﺑﻴﺌﺘﻬﺎ ﺍﻟﻄﺒﻴﻌﻴﺔ‪-‬‬ ‫ﻗﺪ ﻟﻮﺣﻆ ﺃ‪‬ﺎ ﺃﻧﺘﺠﺖ ﻧﻔﺲ ﺍﻟﺘﻐﺎﺭﻳﺪ ﺍﳋﺎﺻﺔ ﺑﻨَﻮﻋﻬﺎ‪ .‬ﻭﻟﻜﻦ‬ ‫ﻫﺬﻩ ﺍﻟﺘﻐﺎﺭﻳﺪ ﻋﻨﺪ ﻣﻘﺎﺑﻠﺘﻬﺎ ﻭﻣﻘﺎﺭﻧﺘﻬﺎ ﺑﺎﻟﺘﻐﺎﺭﻳﺪ ﺫﺍﺕ ﺍﻟﻘﺎﻟﺐ‬ ‫ﺍﳋﺸﻦ ﻭﺍﻟﻐﺮﻳﺐ‪ ،‬ﻓﻘﺪ ﺍﺗﻀﺢ ﺃﻥ ﺑﻴﻨﻬﻤﺎ ﻓﺮﻗﴼ ﻛﺒﲑﴽ‪ .‬ﻭﺍﻟﻌﻠﻤﺎﺀ‬ ‫ﻋﻠﻰ ﺇﳝﺎﻥ ﺭﺍﺳﺦ ﺑﺄﻥ ﺇﺑﺪﺍﻉ ﺍﻟﻄﻴﻮﺭ ﻭﺟﻌﻠﻬﺎ ﺗﻐﺮﺩ ﺗﻐﺎﺭﻳﺪﻫﺎ ﻫﻲ‬ ‫ﻓﻄﺮﺓ ﻛﺎﻣﻨﺔ ﻓﻴﻬﺎ‪ .‬ﻫﺬﻩ ﺍﻟﻄﺎﻗﺔ ﺍﻟﻜﺎﻣﻨﺔ ﺍﻟﱵ ﻣﻨﺤﻬﺎ ﺍﷲ ﻟﻠﻄﻴﻮﺭ‬ ‫ﻣﻄﻮﺭ ﺑﺈﲰﺎﻋﻬﺎ ﻷﻓﺮﺍﺩ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﺍﻟﻜﺎﻣﻠﺔ‬ ‫ﻗﺪ ﰎ ﺗﻘﺪﳝﻬﺎ ﺑﺸﻜﻞ ﱠ‬ ‫ﺍﻟﻨﻤﻮ ﻭﺗﺪﺭﻳﺒﻬﺎ ﻋﻠﻴﻬﺎ‪.‬‬ ‫ﻭﺑﻌﺾ ﺃﻧﻮﺍﻉ ﺍﻟﻄﻴﻮﺭ ﳝﻜﻦ ﺃﻥ ﲤﺮ ﲟﺮﺍﺣﻞ ﺗﻌﻠﻴﻤﻴﺔ ﳐﺘﻠﻔﺔ‪ .‬ﻓﻬﺬﻩ‬ ‫ﺍﻷﻧﻮﺍﻉ؛ ﺑﻴﻨﻤﺎ ﱂ ﻳﻜﻦ ﰲ ﺇﻣﻜﺎ‪‬ﺎ ﺇﺻﺪﺍﺭ ﺗﺮﺍﻧﻴﻤﻬﺎ ﻭﺗﻐﺎﺭﻳﺪﻫﺎ ﺑﺸﻜﻞ‬ ‫ﺟﻴﺪ ﰲ ﺍﻷﻳﺎﻡ ﺍﻟﱵ ﺃﻋﻘﺒﺖ ﻣﻴﻼﺩﻫﺎ‪ ،‬ﻓﺒﻌﺪ ﺗﺪﺭﻳﺒﻬﺎ ﻟﻌﺪﺓ ﺃﺳﺎﺑﻴﻊ‬ ‫ﻓﺈ‪‬ﺎ ﺗُﻐﺮﺩ ﺑﺸﻜﻞ ﺃﻓﻀﻞ‪ .‬ﻭﻳُﻄﻠﻖ ﻋﻠﻰ ﺗﻐﺎﺭﻳﺪﻫﺎ ﺍﻟﱵ ﺑﺪﺃﺕ ‪‬ﺎ ﰲ‬ ‫ﺃﻭﻝ ﺍﻷﻣﺮ ﺗﻐﺎﺭﻳﺪ ﻟﺪﺍﺋﻨﻴﺔ )ﺃﻱ ﺑﻼﺳﺘﻴﻜﻴﺔ(‪ .‬ﻫﺬﻩ ﺍﻟﺘﻐﺎﺭﻳﺪ ﺍﻟﻠﺪﺍﺋﻨﻴﺔ‬ ‫ﺗُﺸﻜﻞ ﺍﻷﺳﺎﺱ ﻟﻸﻏﺎﱐ ﻭﺍﻟﺘﻐﺎﺭﻳﺪ ﺍﻟﱵ ﺗﺸﺪﻭ ‪‬ﺎ ﰲ ﻣﺮﺍﺣﻞ ﺍﻟﻨﻀﺞ‬ ‫ﻭﺍﻟﻨﻤﻮ ﺍﻟﻜﺎﻣﻞ‪ .‬ﻭﻫﻨﺎﻙ ﻓﻮﺍﺭﻕ ﻛﺒﲑﺓ ﺑﲔ ﺍﻷﻧﻮﺍﻉ ﺍﳌﺨﺘﻠﻔﺔ ﻟﻠﻄﻴﻮﺭ؛‬ ‫ﻨﺤﺖ ﺇﻳﺎﻫﺎ ﻣﻨﺬ ﺍﳋﻠﻴﻘﺔ‪ ،‬ﻭﳝﻜﻨﻬﺎ‬ ‫ﻓﺒﻌﻀﻬﺎ ﳝﺘﻠﻚ ﻗﻮﺍﻟﺐ ﻏﻨﺎﺋﻴﺔ ﻗﻮﻳﺔ ُﻣ َ‬

‫ﺃﻥ ﺗﻐﺮﺩ ﻋﻘﺐ ﻣﻴﻼﺩﻫﺎ‬ ‫ﺃﻳﻨﻤﺎ ﺗﻜﻮﻥ ﺩﻭﻥ ﺃﻥ ﺗﺘﻠﻘﻰ‬ ‫ﺃﻱ ﺗﺪﺭﻳﺐ ﺃﻭ ﺗﻌﻠﻴﻢ‪.‬‬ ‫ﻭﺍﻟﺒﻌﺾ ﺍﻵﺧﺮ‪ ،‬ﳝﻜﻨﻪ ﺃﻥ‬ ‫ﻳﺘﻌﻠﻢ ﺑﻌﺾ ﺍﻷﺷﻴﺎﺀ ﻣﻦ‬ ‫ﺃﻏﺎﱐ ﻧﻔﺲ ﺟﻨﺴﻪ ﻭﻣﻦ‬ ‫ﺗﻐﺎﺭﻳﺪ ﺍﻷﺟﻨﺎﺱ ﺍﻷﺧﺮﻯ‪.‬‬ ‫ﻭﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ؛ ﻓﺈﻥ‬ ‫ﻃﺎﺋﺮ ﺍﻟﺰﺭﺯﻭﺭ‪ ،‬ﻳُﻤﻜﻨﻪ‬ ‫ﺃﻥ ﻳُﺜﺮﻱ ﺃﻏﺎﻧﻴﻪ ﻭﺗﺮﺍﻧﻴﻤﻪ‬ ‫ﺍﳋﺎﺻﺔ ﺑﺘﻘﻠﻴﺪ ﺻﻔﲑ ﻃﻴﻮﺭ‬ ‫ﺍﻟﺴﻮﺍﺣﻞ ﻭﺃﺻﻮﺍﺕ ﺍﻟﻄﻴﻮﺭ‬ ‫ﺍﻟﱵ ﺗﺼﺪﺡ ﰲ ﳏﻴﻄﻪ‪ ،‬ﺑﻞ‬ ‫ﺣﱴ ﳝﻜﻨﻪ ﺃﻥ ﻳﻘﻠﺪ ﺍﻷﺻﻮﺍﺕ ﺍﳌﻴﻜﺎﻧﻴﻜﻴﺔ‪.‬‬ ‫ﺣﺎﺳﺔ ﺍﻟﺴﻤﻊ ﻋﻨﺪ ﺍﻟﻄﻴﻮﺭ‬ ‫ﻓﻠِﻜﻲ ﺗﺴﺘﻄﻴﻊ ﺍﻟﻄﻴﻮﺭ ﺃﻥ ﺗُﺼﺪﺭ ﺻﻮﺗﴼ‪ ،‬ﻻ ﺑﺪ ﺃﻥ ﺗﺼﻞ‬ ‫ﺇﱃ ﻣﻌﲎ ﻣﺎ ﺗﺴﻤﻌﻪ‪ .‬ﻭﻟﻜﻦ ﺍﻟﻄﻴﻮﺭ ﻻ ﲤﺘﻠﻚ ُﺻﻮﺍﻧًﺎ ﻷﺫﻧَﻴﻬﺎ‬ ‫ﻋﻠﻰ ﺷﻜﻞ ﳝﻜﻦ ﺃﻥ ﻳُﺮﻯ ﻣﻦ ﺍﳋﺎﺭﺝ‪ .‬ﻭﻟﻘﺪ ُﻣﻨِﺤﺖ ﺍﻟﻄﻴﻮﺭ‬ ‫ﻣﻴﻜﺎﻧﻴﺰﻡ ﲰﻌﻴﺔ ﲣﺘﻠﻒ ﻋﻤﺎ ﻫﻮ ﻟﺪﻯ ﺍﻹﻧﺴﺎﻥ‪ .‬ﻓﺎﻟﻄﻴﻮﺭ ﺗﺴﺘﻄﻴﻊ‬ ‫ﺃﻥ ﺗﺘﺬﻛﺮ ﺍﻟﺼﻮﺕ ﻭﻣﺼﺪﺭﻩ‪ .‬ﺍﻟﻄﻴﻮﺭ ﻻ ﺗُﺨﻄﺊ ﰲ ﺗﻠﻘﻴﻬﺎ ﺍﻟﻄﻨﲔ‬ ‫ﺃﻭ ﺍﻟﺮﻧﲔ‪ ،‬ﻓﻠﺪﻳﻬﺎ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺃﻥ ﺗﻜﺘﺸﻒ ﺍﻟﻨﻐﻤﺎﺕ ﺍﻟﻘﺼﲑﺓ‬ ‫ﺍﻟﱵ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻜﺘﺸﻔﻬﺎ ﺍﻹﻧﺴﺎﻥ‪ .‬ﻣﻌﲎ ﺫﻟﻚ ﺃﻥ ﺍﻟﺰﻣﻦ ﺍﻟﺬﻱ‬ ‫ﻳﺴﺘﻐﺮﻗﻪ ﺍﻹﻧﺴﺎﻥ ﰲ ﲤﻴﻴﺰ ﻧﻐﻤﺔ ﻣﺎ‪ ،‬ﳝﻜﻦ ﻟﻠﻄﻴﻮﺭ ﺃﻥ ﺗُﻤﻴﺰ ﻓﻴﻪ‬ ‫ﻋﺸﺮ ﻧﻐﻤﺎﺕ‪ .‬ﻛﻤﺎ ﺃﻥ ﺍﻟﻄﻴﻮﺭ ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﺗﺴﻤﻊ ﺃﺻﻮﺍﺗﴼ ﺃﺩﻕ‬ ‫ﻭﺃﺭﻕ ﻣﻦ ﺗﻠﻚ ﺍﻟﱵ ﻳﺴﻤﻌﻬﺎ ﺑﻨﻮ ﺍﻟﺒﺸﺮ‪.‬‬ ‫َﻛ ْﻮﻥ ﺃﻥ ﺍﳌﺨﻠﻮﻗﺎﺕ ﻛﻠﻬﺎ ﻗﺪ ُﺳ ﱢﺨﺮﺕ ﳋﺪﻣﺔ ﺍﻹﻧﺴﺎﻥ ﺑﺸﻜﻞ‬ ‫ﻣﺒﺎﺷﺮ ﺃﻭ ﻏﲑ ﻣﺒﺎﺷﺮﺓ‪ ،‬ﻓﺎﻟﻄﻴﻮﺭ ﺃﻳﻀﴼ ﻗﺪ ُﺧﻠِﻘﺖ ﻟﻜﻲ ﺗﻘﻮﻡ‬ ‫ﺃﺩﻭﺍﺭ‬ ‫ﺑﻮﻇﺎﺋﻒ ﻣﻬﻤﺔ ﻣﻦ ﺃﺟﻞ ﺍﻟﺒﺸﺮﻳﺔ‪ .‬ﻟﻘﺪ ﺃُﻧﻴﻄﺖ ﺑﺎﻟﻄﻴﻮﺭ ٌ‬ ‫ﻣﻬﻤﺔ ﰲ ﺗﺄﻣﲔ ﺍﻟﺘﻮﺍﺯﻥ ﺍﻟﺒﻴﺌﻲ ﰲ ﻋﺎﳌﻨﺎ‪ .‬ﻭﻣﻦ ﻧﺎﺣﻴﺔ ﺃﺧﺮﻯ‪ ،‬ﻓﻠﻘﺪ‬ ‫ﺍﺳﺘﺨﺪﻡ ﻃﲑ ﺍﳊﻤﺎﻡ ﲞﺎﺻﺔ ﰲ ﺍﻟﺘﺨﺎﺑﺮ ﻭﺍﳌﺮﺍﺳﻠﺔ ﰲ ﻓﺘﺮﺍﺕ ﺯﻣﻨﻴﺔ‬ ‫ﱂ ﺗﻜﻦ ﺍﻻﺗﺼﺎﻻﺕ ﻗﺪ ﺃُﺟﺮﻳﺖ ﺑﺘﻘﻨﻴﺘﻬﺎ ﺍﳌﻌﺎﺻﺮﺓ‪ .‬ﻭﺇﻥ ﺗﻌﻠﻴﻢ‬ ‫ﺳﻴﺪﻧﺎ ﺳﻠﻴﻤﺎﻥ ‪» ‬ﻟﻐﺔ ﺍﻟﻄﲑ« ﻭ »ﻣﻨﻄﻘﻪ« ﻭﻛﻮﻧﻪ ﻗﺪ ﺍﺳﺘﻔﺎﺩ‬ ‫ﻤﻤﺎ ﻳﻠﻔﺖ ﺍﻟﻨﻈﺮ ﻭﻳﻀﻊ ﻫﺪﻓﺎ ﺃﻣﺎﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ .‬ﻓﺈﺫﺍ‬ ‫ﻣﻦ ﺍﻟﻄﻴﻮﺭ‪ ،‬ﻟَ ّ‬ ‫ﻣﺎ ﲤﺖ ﺩﺭﺍﺳﺎﺕ ﻭﺃﲝﺎﺙ ﺟﺎﺩﺓ‪ ،‬ﻓﻠﺮﲟﺎ ﲤﻜﻨﺖ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺫﺍﺕ‬ ‫ﻳﻮﻡ ﻣﻦ ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻦ ﺍﻟﻄﻴﻮﺭ ﰲ ﺍﳌﺠﺎﻻﺕ ﺍﳌﺨﺘﻠﻔﺔ‪.‬‬ ‫)*( ﻛﺎﺗﺐ ﻭﺑﺎﺣﺚ ﺗﺮﻛﻲ‪ .‬ﺍﻟﺘﺮﲨﺔ ﻋﻦ ﺍﻟﺘﺮﻛﻴﺔ‪ :‬ﺃ‪.‬ﺩ‪ .‬ﺍﻟﺼﻔﺼﺎﰲ ﺃﲪﺪ ﺍﻟﻘﻄﻮﺭﻱ‪.‬‬

‫ﺍﻟﺴﻨﺔ ﺍﻷﻭﱃ ‪ -‬ﺍﻟﻌﺪﺩ )‪٥٧ ٢٠٠٦ (٣‬‬

‫ﻳَ ْﺴﺘﻄﻴﻊ ﺃﻥ ﻳﺘﻌﺮﻑ ﻋﻠﻰ ﻛﺘﺎﻛﻴﺘﻪ ﺃﻭ ﺃﻓﺮﺍﺧﻪ ﺍﻟﺼﺎﻣﺘﺔ‪.‬‬

‫ﺃﻧﻮﺍﻉ ﺗﺘﻜﺎﺛﺮ ﺑﺸﻜﻞ ﺟﺎﻟﻴﺎﺕ‬ ‫ﻭﰲ ﺍﳌﻘﺎﺑﻞ ﺃﻧﻮﺍﻉ ﺍﻟﻄﻴﻮﺭ ﺍﻟﺒﻠﻴﺪﺓ ٌ‬ ‫ﲡﻤﻌﺎﺕ ُﻣ َﻬ ِ‬ ‫ﺎﺟﺮﺓ؛ ﻭﰲ ﺍﳌﻨﺎﻃﻖ ﺍﻟﱵ ﺗﺒﲏ‬ ‫ﺃﻭ ﲡﻤﻌﺎﺕ ﻛﺒﲑﺓ‪ ،‬ﺃﻭ ّ‬ ‫ﻓﻴﻬﺎ ﺃﻋﺸﺎﺷﻬﺎ ﲡﻲﺀ ﻭﲤﻀﻲ ﺁﻻﻑ ﺍﻟﻄﻴﻮﺭ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ‬ ‫ﻫﺬﺍ ﺍﻟﻮﺳﻂ ﻭﺍﳌﻨﺎﺥ ﺍﻟﻀﻮﺿﺎﺋﻲ‪ ،‬ﻓﺈﻥ ﻫﺬﺍ ﺍﻟﻄﺎﺋﺮ ﻳﺘﻌﺮﻑ ﻋﻠﻰ‬ ‫ﺃﻟﻴﻔ ِﻪ ﻣﻦ ﺑﲔ ﺍﻵﻻﻑ ﻣﻦ ﻧﻔﺲ ﺟﻨﺴﻪ ﻓﻮﺭ ﺃﻥ ﻳﺴﻤﻊ ﺗﻐﺮﻳﺪﺓ ﰲ‬ ‫ﻭﺍﺣ ٍﺪ ﻋﻠﻰ ﻋﺸﺮﺓ ﻣﻦ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ ﺗﻐﺎﺭﻳﺪﻩ‪ .‬ﻭﻭﻓﻘﴼ ﻟﻸﲝﺎﺙ ﺍﻟﱵ‬ ‫ﺗَ ﱠﻤﺖ ﻓﻠﺪﻯ ﺃﻓﺮﺍﺩ ﺃﻧﻮﺍﻉ ﺍﻟﻄﻴﻮﺭ ﺍﻟﱵ ﺗﺘﻜﺎﺛﺮ ﻭﺗﻌﻴﺶ ﰲ ﺷﻜﻞ‬ ‫ﻣﺴﺘﻌﻤﺮﺍﺕ ﺃﻭ ﲡﻤﻌﺎﺕ ﻣﻬﺎﺟﺮﺓ ﻓﺈﻥ ﺍﻟﺼﻐﺎﺭ ﳝﻜﻨﻬﺎ ﺃﻥ ﺗﺘﻌﺮﻑ‬ ‫ﻋﻠﻰ ﺃَﺑَ َﻮﻳْﻬﺎ ﺑﺎﻟﺼﻮﺕ ﻓﻘﻂ‪ .‬ﻓﺎﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻛﻤﺎ ﺧﻠﻖ ﲰﺎ‪‬ﺎ‬ ‫ﻭﺃﺷﻜﺎﳍﺎ ﳐﺘﻠﻔﺔ‪ ،‬ﻓﺈﻧﻪ ﻛﺬﻟﻚ ﻗﺪ ﺧﻠﻖ ﺃﺻﻮﺍ‪‬ﺎ ﳐﺘﻠﻔﺔ ﻭﻣﺘﻨﻮﻋﺔ‬ ‫ﻛﺪﻟﻴﻞ ﻋﻠﻰ ﻗﺪﺭﺗﻪ‪ .‬ﻭﻫﻜﺬﺍ ﻗﺪ ﺃﻋﻄﻰ ﺍﳋﺎﻟﻖ َﺩﻭﺭﴽ ﻟﻸﺻﻮﺍﺕ ﰲ‬ ‫ﺗﻨﻈﻴﻢ ﺣﻴﺎﺓ ﺍﻹﻧﺴﺎﻥ ﻭﺣﻴﺎﺓ ﺍﳌﺨﻠﻮﻗﺎﺕ ﺫﻭﺍﺕ ﺍﻟﺮﻭﺡ ﺃﻳﻀﴼ‪.‬‬ ‫ﺇﻥ ﺍﻟﻄﻴﻮﺭ ﻣﻨﺬ ﺍﳌﺮﺍﺣﻞ ّ‬ ‫ﺍﳌﺒﻜﺮﺓ ﺟﺪﴽ ﻣﻦ ﺣﻴﺎ‪‬ﺎ‪ ،‬ﺣﱴ ﻗﺒﻞ ﺃﻥ‬ ‫ﲣﺮﺝ ﻣﻦ ﺍﻟﺒﻴﻀﺔ ﻗﺪ ﰎ ﲡﻬﻴﺰﻫﺎ ﺑﺎﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺇﻣﻜﺎﻧﻴﺔ ﺍﺳﺘﺨﺪﺍﻡ‬ ‫ﺍﻟﺴﻤﺎﻥ ﺗﺒﺪﺃ ﺍﻟﺘﺨﺎﺑﺮ ﻣﻊ ﺃُﻣﻬﺎﺗِﻬﺎ ﻭﻣﻊ‬ ‫ﺃﺻﻮﺍ‪‬ﺎ؛ ﻓﻤﺜ ً‬ ‫ﻼ ﺃﻓﺮﺍﺥ ﻃﺎﺋﺮ ﱡ‬ ‫ﺑﻌﻀﻬﺎ ﺍﻟﺒﻌﺾ ﻭﻫﻲ ﻣﺎ ﺯﺍﻟﺖ ﺩﺍﺧﻞ ﺍﻟﺒﻴﻀﺔ‪ .‬ﳍﺬﺍ ﺍﻟﺴﺒﺐ؛ ﻓﺈﻥ‬ ‫ﺍﻟﺼﻐﺎﺭ ﲣﺮﺝ ﻣﻦ ﺍﻟﺒﻴﻀﺔ ﰲ ﻭﻗﺖ ُﻣﺘَﺰﺍﻣﻦ‪ .‬ﻭﻓﺮﺥ ﺍﻟﺒَ َﺠﻊ ﻳُﻤﻜﻨﻪ ﺃﻥ‬ ‫ﺣﺎﺭﺍ‪.‬‬ ‫ﻳُ ْﻌﻠِﻢ ﺃﻭ ﻳُﺸﻌِﺮ ﺃُﱠﻣﻪ ﺇﻥ ﻛﺎﻥ ﺩﺍﺧﻞ ﺍﻟﺒﻴﻀﺔ ﺑﺎﺭ ًﺩﺍ ﺃﻭ ًّ‬ ‫ﺃﻏﺎﱐ ﺍﻟﻄﻴﻮﺭ‬ ‫ﺇﻥ ﻛﻞ ﺃُﻏﻨﻴﺔ ﻣﻦ ﺃﻏﺎﱐ ﺍﻟﻄﻴﻮﺭ ﺫﺍﺕ ﳊﻦ ﺧﺎﺹ ‪‬ﺎ‪ .‬ﻭﻟﻜﻞ‬ ‫ﺍﳌﻮﺟﻮﺩﺍﺕ ﺃَﻟْ ُﺴ ٌﻦ ﻳﺬﻛﺮﻭﻥ ﺍﷲ ‪‬ﺎ‪ .‬ﻭﻫﺬﻩ ﺍﻟﻠﻐﺔ ﺃﻭﺿﺢ ﻣﺎ ﺗﻜﻮﻥ‬ ‫ﻟﺪﻯ ﺍﻟﻄﻴﻮﺭ‪ .‬ﻭﺑَﻴْﻨَﻤﺎ ﺍﻟﻄﻴﻮﺭ ﺗُﺆﺩﻱ ﺃﺫﻛﺎﺭﻫﺎ ﻣﻦ ﻧﺎﺣﻴﺔ‪ ،‬ﻓﻬﻲ‬ ‫ﺗُ َﻘ ﱢﺪﻡ ﺗﺮﺍﻧﻴﻢ ﺍﻻﻧﺸﺮﺍﺡ ﻟﺒﲏ ﺍﻟﺒﺸﺮ ﻣﻦ ﻧﺎﺣﻴﺔ ﺃﺧﺮﻯ‪.‬‬ ‫ﺍﳌﻐﺮﺩﺓ ﻫﻮ ﺍﻟﻌﻨﺪﻟﻴﺐ‪ .‬ﻭﻟﻘﺪ ﻗﻴﻞ ﰲ ﺣﻖ ﻫﺬﺍ‬ ‫ﺇﻥ ﺃﺷﻬﺮ ﺍﻟﻄﻴﻮﺭ ﱢ‬ ‫ﺍﻟﻄﺎﺋﺮ »ﻟﻴﺲ ﰲ ﺍﻟﻌﺎﱂ ﺃﻱ ﺁﻟﺔ ﻣﻮﺳﻴﻘﻴﺔ ﻗﻂ‪ ،‬ﳝﻜﻨﻬﺎ ﺃﻥ ﺗﻌﺰﻑ‬

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‫ﺍﻟﺴﻨﺔ ﺍﻷﻭﱃ ‪ -‬ﺍﻟﻌﺪﺩ )‪٢٠٠٦ (٣‬‬

‫ﺻﻮﺗﴼ ﲨﻴ ً‬ ‫ﻼ ﻛﺬﻟﻚ ﺍﻟﺼﻮﺕ ﺍﻟﺬﻱ ﳜﺮﺝ ﻣﻦ ﻓﻢ ﻫﺬﺍ ﺍﻟﻄﺎﺋﺮ«‪.‬‬ ‫ﺇﻥ ﻫﺬﺍ ﺍﻟﺼﻮﺕ ﺍﻟﺬﻱ ﻳﺼﺪﺭ ﻋﻦ ﺃﺟﺴﺎﺩﻫﺎ ﺍﻟﺼﻐﲑﺓ ﻻ ﻳُ َﺼ ﱠﺪﻕ‪.‬‬ ‫ﰊ ﻳُ ْﻤ ِﻜﻨﻪ ﺃﻥ ﻳُﻐﻨﱢﻲ ﺃُﻏﻨﻴﺔ ﲢﺘﻮﻱ ﻋﻠﻰ‬ ‫ﺇﻥ ﻃﲑ ﺍﻟﺸﻘﺮﺍﻕ ﺍﻷﻭﺭﻭ ّ‬ ‫‪ ٧٤٠‬ﻧﻐﻤ ًﺔ ﻣﻮﺳﻴﻘﻴﺔ ﰲ ﻓﺘﺮﺓ ﻭﺟﻴﺰﺓ ﺗﻘﻞ ﻋﻦ ﺩﻗﻴﻘﺔ‪ ،‬ﻭﻳﺴﺘﻄﻴﻊ‬ ‫ﺃﻥ ﻳُﻐﺮﺩ ﺑﺸﻜﻞ ﳝﻜﻦ ﲰﺎﻋﻪ ﻣﻦ ﻣﺴﺎﻓﺔ ﺗﺰﻳﺪ ﻋﻦ ﲬﺴﻤﺎﺋﺔ ﻣﺘﺮ‪.‬‬ ‫ﻭﺇﺫﺍ ﻣﺎ ﰎ ﻣﻘﺎﺭﻧﺔ ﻣﻘﺎﻳﻴﺲ ﺍﳉﺴﻢ ﺍﻹﻧﺴﺎﱐ ‪‬ﺬﻩ ﺍﻟﻄﻴﻮﺭ‪ ،‬ﻓﻌﻠﻰ‬ ‫ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻳُ ْﺴ ِﻤ َﻊ ﺻﻮﺗﻪ ﺇﱃ ﻣﺴﺎﻓﺔ ﺗﺘﺮﺍﻭﺡ ﻣﺎ ﺑﲔ ‪ ٨-٦‬ﻛﻢ‪.‬‬ ‫ﺗﻐﺮﺩ ﺩﻭﻥ ﺗﻮﻗﻒ ﻃﻮﺍﻝ ﻣﻮﺳﻢ ﺍﻟﺘﻜﺎﺛﺮ‪.‬‬ ‫ﺑﻌﺾ ﺍﻟﻄﻴﻮﺭ‪ ،‬ﻋﻤﻠﻴﴼ ّ‬ ‫ﻭﻃﺎﺋﺮ ﺍﻟﻜﺮﺍﺯ ﺍﻷﺻﻔﺮ ﺍﻟﺬﻱ ﻳﻌﻴﺶ ﰲ ﺃﻭﺭﻭﺑﺎ ﻳُ َﻜ ﱢﺮﺭ ﺃُﻏﻨﻴﺘﻪ‬ ‫ﺃﻛﺜﺮ ﻣﻦ ‪ ٣٠٠٠‬ﻣﺮﺓ ﻳﻮﻣﻴﴼ‪ .‬ﻭﺃَﱠﻣﺎ ﺍﻷُ َﺧﻴْﻀﺮ؛ ﺫﻟﻚ ﺍﻟﻌﺼﻔﻮﺭ‬ ‫ﺍﻷﻣﺮﻳﻜﻲ‪ ،‬ﺍﻟﺰﻳﺘﻮﱐ ﺍﻟﻠﱠﻮﻥ‪ ،‬ﺻﺎﺣﺐ ﺍﻟﻌﲔ ﺍﳊﻤﺮﺍﺀ ﻭﺍﳌﻐﲏ ﺍ َ‬ ‫ﳉﻴﱢﺪ‪،‬‬ ‫ﻓﻠﻘﺪ ﰎ ﺗﺴﺠﻴﻞ ﺗﺄﺩﻳﺘﻪ ﻷُﻏﻨﻴﺘﻪ ‪ ٢٢١٩٧‬ﻣﺮﺓ ﰲ ﺍﻟﻴﻮﻡ‪.‬‬ ‫ﻭﺑﻌﺾ ﻃﻴﻮﺭ ﺍﻟﺸﻘﺮﺍﻕ ﺍﻟﺼ ﱠﺪﺍﺣﺔ‪ ،‬ﻳُﻤﻜﻨﻬﺎ ﺣﺴﺎﺏ ﺑُﻌﺪ‬ ‫ﺍﻟﺼﻮﺕ ُﻣ َﺤ ﱢﺪﺩﺓ ﺍﻟﻨﻘﻄﺔ ﺍﻟﱵ ﺗﺴﻤﻊ ﻣﻨﻬﺎ ﻫﺬﺍ ﺍﻟﺼﻮﺕ ﺍﻟﺼﺎﺩﺭ‬ ‫ﻋﻦ ﺫَﻛﺮ ﺁﺧﺮ ﻣﻦ ﻧﻔﺲ ﺍﻟﻨﻮﻉ‪ ،‬ﻭﺗُﻘﻠﻞ ﻣﻦ ﻗَ ْﺪﺭِﻩ ﻭﻓﻘﴼ ﻭﺍﻋﺘﻤﺎﺩﴽ‬ ‫ﻋﻠﻰ ﻣﺼﺪﺭ ﺍﻟﺼﻮﺕ ﺩﻭﻥ ﺍﻟﻨﻈﺮ ﺇﱃ ﺣﺠﻤﻪ‪ .‬ﺇﻥ ﺍﻷﲝﺎﺙ ﺣﻮﻝ‬ ‫ﻃﲑ ﺍﻟﺸﻘﺮﺍﻕ ﺃﺛﺒﺘَﺖ ﺃﻥ ﺍﻹﻧﺎﺙ ﺗﺮﺟﺢ ﻭﺗﻔﻀﻞ ﺍﻟﺬﻛﻮﺭ ﺍﻟﺬﻳﻦ‬ ‫ﻳُﻐﻨﻮﻥ ﺃُ ْﻏﻨِﻴَ ًﺔ ﰲ ﻧﺴﻖ ﳊﲏ ﺃﻛﺜﺮ ﺗﻌﻘﻴﺪﴽ‪.‬‬ ‫ﺍﻟﺴﺤﺮ ﻫﻮ ﺃﻧﺴﺐ ﺍﻷﻭﻗﺎﺕ ﻟﺘﻐﺮﻳﺪ ﺍﻟﻄﻴﻮﺭ ﰲ‬ ‫ﺇﻥ ﻭﻗﺖ َ‬ ‫ﺍﻟﻐﺎﺑﺎﺕ‪ ،‬ﻷﻥ ﺍﻟﺴﻜﻮﻥ ﻭﺍﻟﺴﻜﻴﻨﺔ ﺗﺸﻤﻞ ﺍﳌﻜﺎﻥ‪ .‬ﺑﺎﻹﺿﺎﻓﺔ‬ ‫ﺇﱃ ﺃﻥ ﺍﻟﺼﻮﺕ ﳝﻜﻦ ﺃﻥ ﻳﻨﺘﻘﻞ ﰲ ﻭﺿﻮﺡ ﻛﺎﻣﻞ‪ .‬ﻭﻣﻦ ﻧﺎﺣﻴﺔ‬ ‫ﺃﺧﺮﻯ؛ ﻓﻔﻲ ﻫﺬﺍ ﺍﻟﻮﻗﺖ ﻳَ ّ‬ ‫ﻘﻞ ﻓﻴﻪ ﻇﻬﻮﺭ ﺍﻟﻄﻴﻮﺭ ﺍﳉﺎﺭﺣﺔ‪ .‬ﻭﺛﺎﻟﺜﴼ؛‬ ‫ﻓﺒﺎﻟﻨﺴﺒﺔ ﻟﻠﻄﻴﻮﺭ ﺍﻵﻛﻠﺔ ﻟﻠﺪﻳﺪﺍﻥ ﻭﺍﳊﺸﺮﺍﺕ‪ ،‬ﻓﺎﻟﻮﻗﺖ ﻟﻴﺲ ﻭﻗﺖ‬ ‫َﺻﻴﺪ ﻟﻌﺪﻡ ﻇﻬﻮﺭ ﺍﳊﺸﺮﺍﺕ ﺍﳌﻨﺒﻬﺔ ﻭﺍﳌُ َﺤﺬﱢﺭﺓ ﺑﻌﺪ‪ .‬ﺭﺍﺑﻌﴼ؛ ﻓﻬﺬﺍ‬ ‫ﺍﻟﻮﻗﺖ ﻣﻦ ﺍﻟﺼﺒﺎﺡ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻜﺜﲑﻳﻦ ﻣﻦ ﺇﻧﺎﺙ ﺍﻟﻄﲑ ﻫﻮ ﺃﻧﺴﺐ‬ ‫ﺷﺮﳛﺔ ﺯﻣﻨﻴﺔ ﻗﺒﻞ ﺍﻟﺮﻗﺎﺩ ﻋﻠﻰ ﺍﻟﺒﻴﺾ‪ .‬ﻭﺃﺧﲑﴽ؛ ﻓﺈﻥ ﻫﺬﺍ ﺃﻧﺴﺐ‬ ‫ﺍﻷﻭﻗﺎﺕ ﻟﺪﻋﻮﺓ ﺍﻟﺬَﻛﺮ ﻷﻧﺜﺎﻩ ﻟﻜﻲ ﺗﻐﺮﺩ ﻟﻪ ﺃﺣﺴﻦ ﺍﻷﳊﺎﻥ‪.‬‬ ‫ﺳﺠﻠﻮﺍ ﺗﻐﺎﺭﻳ َﺪ ﺗﻌﻮﺩ ﺇﱃ ﺃﻛﺜﺮ‬ ‫ﻭﻋﻠﻤﺎﺀ ﺍﻟﻄﻴﻮﺭ ﰲ ﺃﲝﺎﺛﻬﻢ‪ ،‬ﻗﺪ ّ‬ ‫ﻧﻮﻉ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻄﻴﻮﺭ ﻭﺣ ﱠﺪﺩﻭﺍ ﺍﻟﻔﻮﺍﺭﻕ ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ‪.‬‬ ‫ﻣﻦ ‪ٍ ٢٠٠‬‬ ‫ﻣﺸﺘﺮﻛﺔ ﺗﻌﻮﺩ ﺇﱃ ﻛﻞ ﻧﻮﻉ ﻣﻦ ﺃﻧﻮﺍﻋﻬﺎ‬ ‫ﻓﺎﻟﻄﻴﻮﺭ ﺗﺼﺪﺡ ﺑﺘﻐﺎﺭﻳﺪ َ‬ ‫ﻭﺃ‪‬ﺎ ﺗُﻘﻮﻱ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ‪ .‬ﻫﺬﻩ ﺍﳊﺎﺩﺛﺔ ﺃﻛﺜﺮ‬ ‫ﻭﺿﻮﺣﴼ ﺑﲔ ﺍﻟﻄﻴﻮﺭ ﻏﲑ ﺍﳌﻬﺎﺟﺮﺓ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﻄﻴﻮﺭ ﳍﺎ ﳍﺠﺎ‪‬ﺎ‬ ‫ﺍﳌﺤﻠﻴﺔ ﺍﳋﺎﺻﺔ ‪‬ﺎ‪.‬‬ ‫ﺑﻌﺾ ﺍﻟﻄﻴﻮﺭ ﺗﺘﺮﱎ ﺑﺘﻐﺎﺭﻳﺪ ﺑﺴﻴﻄﺔ‪ ،‬ﻭﺍﻟﺒﻌﺾ ﻳﺘﻐﲎ ﺑﺘﺮﺍﻧﻴﻢ ﺃﻛﺜﺮ‬ ‫ﺗﺮﻛﻴﺒﴼ‪ .‬ﻓﻤﺜ ً‬ ‫ﺗﻐﺮﺩ‬ ‫ﻼ ﺃﻧﻮﺍﻉ ﻣﺜﻞ ﺍﻹﺳﺒﻴﻨﻮﺯ ﳝﻜﻨﻬﺎ ﺑﺼﻔﺔ ﻋﺎﻣﺔ ﺃﻥ ّ‬ ‫ﲞﻤﺴﺔ ﺃﳊﺎﻥ ﳐﺘﻠﻔﺔ‪ .‬ﻭﺍﻟﺬﻛﻮﺭ ﺍﻟﺬﻳﻦ ﳛﺼﻠﻮﻥ ﻣﺒﻜﺮﴽ ﻋﻠﻰ ﺭﻓﻴﻘﺎﺕ‬ ‫ﳍﻢ ﰲ ﻣﻮﺳﻢ ﺍﻟﺘﻜﺎﺛﺮ‪ ،‬ﻓﻬﻢ ﻳﺘﻐﻨﻮﻥ ﺑﺄﻏﺎﱐ ﺃﻛﺜﺮ ﺗﺮﻛﻴﺒﴼ‪.‬‬

‫‪‬‬

‫ﺍﻟ ﱡﻄﻴُﻮﺭ‪...‬‬

‫ُﻣ َﻠ ِّﺤﻨُﻮﻥ ﱂ ﻧَ ﱠ‬ ‫ﺤﻞ ﺃﺳﺮﺍﺭﻫﻢ ﺑﻌ ُﺪ‪..‬‬

‫ﻫﻞ ّ‬ ‫ﺮﺕ ﻛﻴﻒ ﺗﻜﻮﻥ ﺍﻟﻄﺒﻴﻌﺔ ﺑﺪﻭﻥ ﻃﻴﻮﺭ؟ ﻣﺎ ﻫﻲ‬ ‫ﻓﻜ َ‬ ‫ﻫـ‬ ‫ﺍﳌﻌﺎﱐ ﺍﻟﱵ ﺗﺘﺄﺗﻰ ﻟﻚ ﻣﻦ ﺃﻟﻮﺍ‪‬ﺎ ﺍﳊﻴﱠﺔ ﻭﻧﻐﻤﺎ‪‬ﺎ ﺍﳉﻤﻴﻠﺔ؟‬ ‫ﻭﺳﻨﺪﻉ ﺍﳊﺪﻳﺚ ﻋﻦ ﺃﻟﻮﺍ‪‬ﺎ ﺍﳋﻼﺑﺔ ﻭﳓﺼﺮ ﺍﻟﺒﺤﺚ ﰲ ﺫﻛﺮ‬ ‫ﺃﺻﻮﺍ‪‬ﺎ ﺍﻟﱵ ﻳﺘﺄﺛﺮ ‪‬ﺎ ﻛﻞ ﺇﻧﺴﺎﻥ‪.‬‬ ‫ﻛﻴﻒ ﺗُ ْﺼ ِﺪ ُﺭ ﺍﻟﻄﻴﻮﺭ ﺍﻷﺻﻮﺍﺕ؟‬

‫ﺍﻟﻄﻴﻮﺭ ﻻ ﲤﻠﻚ َﺣﻨْ َﺠﺮ ًﺓ ﻛﺘﻠﻚ ﺍﻟﱵ ﳝﻠﻜﻬﺎ ﺍﻹﻧﺴﺎﻥ‪ .‬ﺑﻞ‬ ‫ﲤﻠﻚ ﺑﺪﻻً ﻣﻨﻬﺎ ﺫﻟﻚ ﺍﻟﻌﻀﻮ ﺍﻟﺬﻱ ﻳُﺴﻤﻰ ﻣِﺼﻔﺎﺭﴽ ِ‬ ‫»ﺳﻴْ ِﺮﻧْ ِﻜﺲ‬ ‫ﻭﺟﺎ ﰲ ﺃﻋﻤﺎﻕ ﺻﺪﺭ‬ ‫ ‪ .«Syrinks‬ﺇﻥ ﺍﳌِﺼﻔﺎﺭ ﻳُﻮﺟﺪ ُﻣ ْﺰ َﺩ ً‬‫ﺍﻟﻄﺎﺋﺮ‪ ،‬ﻭﰲ ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﺗﻨﻘﺴﻢ ﻓﻴﻪ ﺍﻟﻘﺼﺒﺔ ﺍﳍﻮﺍﺋﻴﺔ ﺇﱃ ﺷﻌﺒﺘﲔ‪.‬‬ ‫ﻳﺴﻌﻮﻥ ﺇﱃ ﻣﻌﺮﻓﺔ ﺍﻟﻜﻴﻔﻴﺔ ﺍﻟﱵ ﺗﻌﻤﻞ ‪‬ﺎ ﺗﻠﻚ ﺍﻵﻟﺔ‬ ‫ﺇﻥ ﺍﻟﻌﻠﻤﺎﺀ َ‬ ‫ﺍﳌﻮﺳﻴﻘﻴﺔ ﺍﻟﻌﺠﻴﺒﺔ؛ ﻭﺫﻟﻚ ﺑﻮﺿﻊ ﻛﺎﺑﻼﺕ ﺑﺼﺮﻳﺔ ﻓَﻴْﱪِﻳﱠﺔ ﰲ ﺍﻟﻘﺼﺒﺔ‬ ‫ﺍﳍﻮﺍﺋﻴﺔ ﻟﻠﻄﻴﻮﺭ‪ ،‬ﰒ ﻳﻀﺨﻮﻥ ﻓﻴﻬﺎ ﻏﺎﺯﻱ ﺍﳍﻠﻴﻮﻡ ﻭﺍﻷﻭﻛﺴﺠﲔ‪.‬‬ ‫ﺑﺄﺷﻌﺔ‬ ‫ﺃﻭ ﻳﺪﻓﻌﻮ‪‬ﺎ ﺇﱃ ﺍﻟﺘﻐﺮﻳﺪ ﻭﻣﻨﺎﻗﺮﻫﺎ ﻣﻔﺘﻮﺣﺔ‪ ،‬ﻭﻳُ َﺮﺍﻗِﺒﻮﻥ ﺫﻟﻚ ّ‬ ‫ْﺇﻛﺲ ﻭﻣﺎ ﻓﻮﻕ ﺍﻷﺷﻌﺔ ﺍﳊﻤﺮﺍﺀ‪.‬‬ ‫ﻭﺑﻴﻨﻤﺎ ﻫﻢ ﻳﺴﺘﻤﻌﻮﻥ ﻟﻘﻄﻌﺔ ﻣﻦ ﺍﳌِﺼ َﻔ َﺎﺭﺍﺕ‪ ،‬ﻓﺈﻥ ﻗﻄﻌﺔ ﺃﺧﺮﻯ‬ ‫ﻗﺪ ﰎ ‪‬ﻴﺌﺘﻬﺎ ﻟﺘُﺼﺪﺭ ﺻﻮﺗﴼ؛ ﻓﺎﻟﻄﺎﺋﺮ ﻳُﻤﻜﻨﻪ ﺃﻥ ﻳُﺼﺪﺭ ﺻﻮﺗﲔ‬ ‫ﳐﺘﻠﻔﲔ ﰲ ﺁﻥ ﻭﺍﺣﺪ؛ ﻟﺪﺭﺟﺔ ﺃﻧﻪ ﳝﻜﻦ ﺃﻥ ﻳﻌﻤﻞ » ُﺩﻭِﻳﺘُﻮ« ﺃﻱ‬ ‫ﺛﻨﺎﺋﻲ ﻣﻊ ﻧﻔﺴﻪ؛ ﻓﻄﻴﻮﺭ ﺍﻟﻜﺎﺭﺩﻳﻨﺎﻝ ﻳُﻤﻜﻨﻬﺎ ﺃﻥ ﺗﺘﺒﺎﺩﻝ ﺇﻏﻼﻕ‬ ‫ُﺷ ْﻌﺒَﺘَﻲ ﻗﺼﺒﺘﻬﺎ ﺍﳍﻮﺍﺋﻴﺔ‪ ،‬ﺑﻴﻨﻤﺎ ﻃﺎﺋﺮ ﺍﻟﻜﻨﺎﺭﻳﺎ ﳝﻜﻨﻪ ﺃﻥ ﻳﻐﺮﺩ‬ ‫ﻣﻦ ﻧﺎﺣﻴﺔ ﻭﻳﺘﻨﻔﺲ ﻣﻦ ﺍﻷﺧﺮﻯ ﰲ ﻧﻔﺲ ﺍﻟﻠﺤﻈﺔ‪ ،‬ﺑﻴﻨﻤﺎ ﻃﻴﻮﺭ‬ ‫ﺍﻟﺰﺭﺯﻭﺭ ﻗﺪ ُﺧﻠِﻘﺖ ﺑﺸﻜﻞ ﻳُ َﻤ ﱢﻜﻨﻬﺎ ﻣﻦ ﺃﻥ ﺗُﺼﺪﺭ ﺛﻼﺛﲔ ﻧﻮﺗﺔ‬ ‫ﻣﻮﺳﻴﻘﻴﺔ ﳐﺘﻠﻔﺔ ﰲ ﻛﻞ ﺛﺎﻧﻴﺔ‪.‬‬ ‫ﺇﻥ ﺗﻘﻠﻴ َﺪ ِ‬ ‫ﺻﻮﺕ ﺍﻹﻧﺴﺎ ِﻥ ﺃﻣﺮ ﺻﻌﺐ ﻟﻠﻐﺎﻳﺔ؛ ﻓﺎﻟﺒﺒﻐﺎﻭﺍﺕ ﻭﻃﻴﻮﺭ‬ ‫ﺍﳌﺤﺒﱠﺔ ﻭﻃﺎﺋﺮ ﺍﻟ ﱠﺰﻗﺰﺍﻕ ﻛﻞ ﻣﻨﻬﺎ ﺻﺎﺭ ﺗﺮﲨﺎﻧﴼ ﻷﲰﺎﺀ ﺍﷲ ﺍﳊﺴﲎ‬ ‫ﻣﺴﺘﺨﺪﻣﴼ ﺗﻘﻨﻴﺎﺕ ﳐﺘﻠﻔﺔ ﻗﺪ ﺃﻭﺩﻋﻬﺎ ﺍﳋﺎﻟﻖ ﻓﻴﻬﺎ‪ .‬ﻓﺎﻟﺒﺒﻐﺎﻭﺍﺕ‬ ‫ﲣﺘﻠﻒ ﻋﻦ ﻛﺜﲑ ﻣﻦ ﺍﻟﻄﻴﻮﺭ ﺍﻷﺧﺮﻯ‪ ،‬ﻓﻠﻬﺎ ﻛﺎﻹﻧﺴﺎﻥ ﺃﻟﺴﻨﺔ‬ ‫ﻣﻨﺤﺖ ﻫﺬﺍ‬ ‫ﻏﻠﻴﻈﺔ‪ .‬ﻫﺬﺍ ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺃﻥ ﺍﻟﻘﺪﺭﺓ ﺍﻹﳍﻴﺔ ﻗﺪ َ‬

‫ُﻋ َﺰﻳْﺮ ﺃُﻭﻏُﻮﺭ *‬

‫ﺤﻤﻠﻪ ﻣﻦ ﺍﳌﻌﺎﱐ ﺍﳌﺨﺘﻠﻔﺔ‬ ‫ﺍﻟﻄﺎﺋﺮ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺃﻥ ﻳُ ﱢﻠﻮﻥ ﺻﻮﺗﻪ ﻭﻳُ ﱢ‬ ‫ﺣﱴ ﻭﺇﻥ ﱂ ﺗﺘﻄﺎﺑﻖ ﻣﻊ ﻣﺎ ﻫﻮ ﻟﺪﻯ ﺑﲏ ﺍﻟﺒﺸﺮ‪ .‬ﺍﻟﻄﻴﻮﺭ ﺗُﺨﺮﺝ‬ ‫ِﺼ َﻔ َﺎﺭﺍ‪‬ﺎ ﺃﺻﻮﺍﺗﴼ ﺑﺴﻴﻄﺔ‪ .‬ﰒ ﺗﻘﻮﻡ ﺑﺘﻨﻮﻳﻊ ﻭﺗﺸﻜﻴﻞ ﻫﺬﺍ‬ ‫ﻣﻦ ﻣ ْ‬ ‫ﺍﻟﺼﻮﺕ ﺑﺎﺳﺘﺨﺪﺍﻡ ﺍﻟﻔﻢ ﺃﻱ ﺍﳌﻨﻘﺎﺭ ﻭﺍﻟﻘﺼﺒﺔ ﺍﳍﻮﺍﺋﻴﺔ ﻭﺍﻟﻠﱢﺴﺎﻥ‪ .‬ﺃﻣﺎ‬ ‫ﺃﻧﻮﺍﻉ ﻃﻴﻮﺭ ﺍﳌﺤﺒﺔ ﻓﻴﻤﻜﻨﻬﺎ ﺇﺻﺪﺍﺭ ﺃﺻﻮﺍﺕ ﻣﻦ ﻣﺼﻔﺎﺭﺍ‪‬ﺎ ﺗﺒﻠﻎ‬ ‫ﻣﺎ ﺑﲔ ‪ ٣-٢‬ﻛﻴﻠﻮ ﻫﺮﺗﺰ ﺗﺮ ّﺩﺩﻱ‪ ،‬ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺃﻧﻪ ﻳُﻤﻜﻦ ﺇﺿﺎﻓﺔ‬ ‫ﺍﻫﺘﺰﺍﺯﺍﺕ ﺧﺎﺻﺔ ﺃﺧﺮﻯ ﺇﱃ ﻫﺬﻩ ﺍﻷﺻﻮﺍﺕ‪ .‬ﻫﺬﻩ ﺍﻟﻌﻤﻠﻴﺔ ﺗﻌﺘﻤﺪ‬ ‫ﻋﻠﻰ ﺍﻟﻨﻈﺎﻡ ﺍﻟﺬﻱ ﺗﻌﺘﻤﺪ ﻋﻠﻴﻪ ﺍﻹﺫﺍﻋﺎﺕ ﻭﺍﳌﻌﺮﻭﻑ ﺟﻴﺪﴽ ﺑﻨﻈﺎﻡ‬ ‫)‪ (A.M‬ﻭﺃُﻃﻠﻖ ﻋﻠﻴﻪ ﺍﺳﻢ ﺍﻟﺘﻨﻐﻴﻢ ﺍﻟﺘﺮ ّﺩﺩﻱ‪ .‬ﻭﻣﺎ ﺯﺍﻟﺖ ﻃﻴﻮﺭ‬ ‫ﺍﳌﺤﺒﱠﺔ ﳏﺘﻔﻈﺔ ﺑﺴﺮ ﻛﻴﻔﻴﺔ ﺍﺳﺘﺨﺪﺍﻡ ﻫﺬﺍ ﺍﻟﻨﻈﺎﻡ ﺍﻟﺘﺮ ّﺩﺩﻱ‪.‬‬ ‫ﻛﻞ ﺍﻟﻄﻴﻮﺭ ﺗُﺼﺪﺭ ﺻﻮﺗـﴼ؛ ﻭﻟﻜﻦ ﻟﻴﺲ ﻛﻞ ﺻﻮﺕ ﺃُﻏﻨﻴﺔ‪،‬‬ ‫ﺍﻟﺼ ﱠﺪﺍﺣﺔ‪.‬‬ ‫ﻓﺎﻟﻐﻨﺎﺀ ﺧﺎﺻﻴﺔ ﻗﺪ ﺃﻭﺩﻋﻬﺎ ﺍﳋﺎﻟﻖ ﰲ ﳎﻤﻮﻋﺔ ﺍﻟﻄﻴﻮﺭ ﱠ‬ ‫ﺍﻟﺮﺳﺎﺋﻞ ﺍﻟﱵ ﺗَ ْﺤﻤﻠﻬﺎ ﺃﺻﻮﺍﺕ ﺍﻟﻄﻴﻮﺭ‬

‫ﺇﻥ ﺗﻐﺎﺭﻳﺪ ﻛﻞ ﻃﺎﺋﺮ ﲢﺘﻮﻱ ﻋﻠﻰ ﺭﺳﺎﺋﻞ ﻛﺜﲑﺓ؛ ﻓﻤﻨﻬﺎ ﺭﺳﺎﺋﻞ‬ ‫ﻣﻮ ّﺩﺓ ﻭﺭﺳﺎﺋﻞ ﺗﻐﺬﻳﺔ ﺃﻭ ﺩﻋﻮﺓ ﻻﺟﺘﻤﺎﻉ ﺃﻭ ﺇﺧﻄﺎﺭ ﻋﻦ َﻣ ْﻬﻠَﻜﺔ‬ ‫ﺃﻭ ﺗﻮﺿﻴﺢ ﻣﻨﻄﻘﺔ ﺗﻮﺍﺟﺪﻩ‪ .‬ﺇﻥ ﺍﻟﻄﻴﻮﺭ ﻻ ﺗﺴﺘﺨﺪﻡ ﻛﻞ ﻫﺬﻩ‬ ‫ﺍﻟﺮﺳﺎﺋﻞ ﲨﻠﺔ‪ ،‬ﻭﻟﻜﻦ ﻻ ﺑ ّﺪ ﻭﺃﻥ ﺗﺴﺘﺨﺪﻡ ﻭﺍﺣﺪﺓ ﻣﻦ ﺗﻠﻚ ﺍﻟﻔﺌﺎﺕ‬ ‫ﻋﻠﻰ ﺍﻷﻗﻞّ‪ .‬ﻭﺑﻌﺾ ﺍﻟﻄﻴﻮﺭ ﺭﻏﻢ ﻇﺮﻭﻑ ﺑﻴﺌﺘﻬﺎ ﺍﳌﻌﻴﺸﻴﺔ ﺍﳌﺨﺘﻠﻔﺔ‬ ‫ﻳُﻤﻜﻨﻬﺎ ﺃﻥ ﺗﺴﺘﺨﺪﻡ ﻧﻔﺲ ﺍﻟﻨﺪﺍﺀﺍﺕ‪ .‬ﻭﻣﻊ ﻫﺬﺍ‪ ،‬ﻓﺈﻥ ﻋﻠﻤﺎﺀ ّ‬ ‫ﺍﻟﻄﻴﻮﺭ‬ ‫)‪ (Ornithologist‬ﻗﺪ ﺃﺛﺒﺘﻮﺍ ﺃﻥ ﺍﻟﻄﻴﻮﺭ ﻳُﻤﻜﻨﻬﺎ ﺃﻥ ﺗُﺼﺪﺭ ﺻﻮﺗﴼ‬ ‫ﳛﻤﻞ ﻣﺎ ﺑﲔ ‪ ١٥-٥‬ﺭﺳﺎﻟﺔ ﳐﺘﻠﻔﺔ ﺇﱃ ﺑﻌﻀﻬﺎ ﺍﻟﺒﻌﺾ‪ .‬ﻭﰲ ﳏﺎﻭﻟﺔ‬ ‫ﺗَ َﻌ ﱡﺮﻑ ﺍﻵﺑﺎﺀ ﻭﺍﻷﻣﻬﺎﺕ ﻭﺍﻟﺼﻐﺎﺭ ﻋﻠﻰ ﺑﻌﻀﻬﻢ ﺍﻟﺒﻌﺾ ﻗﺪ ُﻭ ِﺟ َﺪ ﺃﻥ‬ ‫ﺗﺄﺛﲑ ﺍﻟﺼـﻮﺕ ﺃﻗﻮﻯ‬ ‫ﻣـﻦ ﺍﻟﺮﺅﻳﺔ‪ .‬ﻓﺎﻟﺪﻳﻚ‬ ‫ﺍﻷﺻـﻢ‬ ‫ﺍﻟـﺮﻭﻣـﻲ‬ ‫ّ‬ ‫ﻻ ﻳـﻌﺮﻑ ِﺻﻐﺎﺭﻩ‪،‬‬ ‫ﻛﻤﺎ ﺃﻥ ﺍﻟﺪﺟـﺎﺝ ﻻ‬ ‫ﺍﻟﺴﻨﺔ ﺍﻷﻭﱃ ‪ -‬ﺍﻟﻌﺪﺩ )‪٥٥ ٢٠٠٦ (٣‬‬

‫‪‬‬

‫‪‬‬ ‫‪ÓgÍú‬‬

‫ﺃ‪.‬ﺩ‪.‬ﺣﺴﻦ ﺍﻷﻣﺮﺍﱐ *‬

‫ﺍﳉـﻮﺍﻧـﺢ َﻃﻴﺒ ُﺔ ﺍﻟـﺰﻫـﺮﺍ ُﺀ‬ ‫ﻃﺒَ ِﺖ‬ ‫َ‬

‫ﻓﺼﺒَ ْﺖ ﺇﱃ ﺃَ ْﻓﻴـﺎﺋﻬﺎ ﺍﻟ َﻮ ْﺭﻗـﺎ ُﺀ‬

‫ﻓﺘﺮﻗﺮﻗﺖ‬ ‫ﻭﺭﻗـﺎﺀ ﺭﻗّـﺖ ﺻﺒـﻮﺓ‬ ‫ْ‬

‫‪‬ﺮﴽ ﻋـﻼﻩ ﻣﻦ ﺍﻟﻮﻓـﺎﺀ ﺻﻔﺎﺀ‬

‫ﻃﺮﻗﺖ ﺣﻴـﺎﺿـﴼ ﺯﺍﻧَﻬﺎ‬ ‫ﻓﺮ َﻗ ْﺖ ﻓﻘﺪ‬ ‫ْ‬

‫ﻣـﻦ ﻧـﻮﺭ ﺃﲪ َﺪ ﺻﻴﱢ ٌﺐ ﻣﻌﻄﺎ ُﺀ‬

‫ﺣﱴ ﺗَـﺪﺍﺭﻙ َﺿﻌ َﻔَﻬﺎ ﻣـﻦ ﻓﻀـﻠﻪ‬

‫ﺍﻟﺘﻜﻮﻳـﻦ ﻭﺍﻹﻧﺸـﺎﺀ‬ ‫ﺃﻣﺮﻩ‬ ‫ُ‬ ‫َﻣ ْﻦ ُ‬

‫ﲔ ﻓﺄﻓـﺼـﺤﺖ‬ ‫ﻭﺭﻗـﺎﺀ ﺃ ّﺭﻗﻬﺎ ﺍﳊﻨ ُ‬

‫ﻧﻔﺴﻲ ﺍﻟﺜﱠﻜ َﻠﻰ ﻭﻛـﻢ ﺃﺛﻘ ْﻠﺘُﻬﺎ‬ ‫ﻫـﻲ َ‬

‫‪٥٤‬‬

‫ﺑﺎﻟﺬﻧﺐ ﻭ ْﻫﻮ ﺇﱃ ﺍﳉﺤﻴﻢ ﺭِﺷﺎﺀ‬

‫ﺗـﺄﺧـﺬﻩ‪ ،‬ﺇﺫﺍ‬ ‫ﺭﺏ ﻛﺮﻳـﻢ ﻟﻴـﺲ ُ‬ ‫ﱞ‬

‫ﻧـﺎﻡ ﺍﻟﻮﺭﻯ‪ِ ،‬ﺳـﻨ ٌﺔ ﻭﻻ ﺇﻏﻔﺎﺀ‬

‫ﻓﺄﺻﺒﺤﺖ‬ ‫ﻓـﺄﻓـﺎﺽ ﻧﻌﻤﺘَﻪ ﻋﻠﻴـﻪ‬ ‫ْ‬

‫ﻏـﺮﺍﺀ‬ ‫ﺗَﺴـﻘﻴﻪ ‪‬ﺠﺘـﻬﺎ ﻳـ ٌﺪ ّ‬

‫ﻣـﺎ ﺷـﺎﻗﻬﺎ ﺇﻻ ﺗـﻮ ّﻫـﺞ ﺑـﺎﺭﻕ‬ ‫»ﻫﻲ َﻃﻴﺒ ٌﺔ ﻃﺎﺑﺖ« ﻭﻃﺎﺏ ‪‬ﺎ ﺍﳍﻮﻯ‬

‫ﺗَﻔﺘَ ّﺮ ﻋﻨﻪ ﺍﻟﻘـﺒـﺔ ﺍﳋﻀـﺮﺍﺀ‬

‫ﺣﱴ ﺍﳍﻮﺍ ُﺀ ﻳﻄﻴﺐ ﻓﻬﻮ ُﺭﺧـﺎﺀ‬

‫ﺷـﻜﻮﺕ َﻣﻮﺍﺟﻌﻲ ﻓﻠﺮﺑّـﻤـﺎ‬ ‫ﻓﺈﺫﺍ‬ ‫ُ‬

‫ﺍﻟﺸـﻜﺎ َﺓ ﺗﺒﺘّ ٌﻞ ﻭﺩﻋـﺎ ُﺀ‬ ‫ﺃﺿﺤﻰ ﱠ‬

‫ﺃﺧـﺘـﺎﻩ ﻳـﺎ ﺑﻨـﺖ ﺍﳌﻜﺎﺭﻡ ﺃﻗﺒﻠﻲ‬

‫ﻣﺰﻫﻮﺓ ﺑﺎﻟﻌﺸﻖ ﻓﻬﻮ ﺿـﻴـﺎﺀ‬

‫ﺇﻥ ﻛـﺎﻥ ﰲ ﺫﺍﺕ ﺍﻹﻟـﻪ ﻟﻘﺎﺅﻧـﺎ‬ ‫ﺃ ْﻭ ﻛـﺎﻥ ﳚﻤﻌﻨﺎ ﺍﳊﺒﻴﺐ ﻋﻠﻰ ﺍﳍﻮﻯ‬

‫ﻭﺍﻟﺮ َﻗﺒﺎﺀ؟‬ ‫ﻣـﺎ ﻳﺼﻨﻊ ﺍﻟﻌـﺬﺍﻝ ﱡ‬

‫ﻓﻠﻘﺪ ﻳﻄﻴﺐ ﻋﻠﻰ ﺍﻟﺒﻌـﺎﺩ ﻟﻘﺎﺀ‬

‫ﺃ َﻋﻠﻰ ﺛـﺮﺍﻫﺎ ﺳـﺎﺭ ﺃﻛﺮﻡ ﻣﺮﺳـﻞ؟‬

‫ﺍﻟﺘﺮﺍﺏ ﻣﻦ ﺍﻟﺼﻔﺎﺀ ﲰﺎ ُﺀ‬ ‫ﻫـﺬﺍ‬ ‫ُ‬

‫ﺣـﺐ ﻭﻣﻜﺮﻣﺔ ﻭﺇﺣـﺴـﺎﻥٌ‪ ،‬ﺑـﻪ‬

‫ﻳﺘﻨ ّﻌﻢ ﺍﻟﻔـﻘـﺮﺍﺀ ﻭﺍﻟﻀـﻌﻔﺎﺀ‬

‫ﻫﻢ‪ ،‬ﻭﻫـﻢ ﺃﻫـﻞ ﺍﳍﻮﻯ‬ ‫ﺍﻷﺻﻔﻴﺎﺀ ُ‬

‫ﻭﳍـﻢ ﲜﻨﺐ ﺍﻟﺼﻔّﺔ ﺍﺳـﺘﺸﻔﺎﺀ‬

‫ﺍﺯﺩﻫـﺖ ﺗﻴﺠﺎ‪‬ﻢ‬ ‫ﲔ‬ ‫ْ‬ ‫ﳓﻦ ﺍﳌﺴـﺎﻛ َ‬

‫ﺩﻕ ُ‬ ‫ﺑـﺎﳊـﺐ‪ّ ،‬‬ ‫ﻓﻠﻔﻈﻪ ﺇﳝـﺎﺀ‬

‫ﻧـﺴـﻬﻢ‬ ‫ﻭﺍﳊﺐ ﺯﺍ ُﺩ ﺍﻟﻌـﺎﺭﻓﲔ ﻭﺃُ ُ‬

‫ﻭﺷـﺮﺍ‪‬ﻢ ﻓ ُﻬ ُﻢ ﺑـﻪ ﺳـﻌﺪﺍﺀ‬

‫ﻳﻜﻔﻴﻪ ﻣﻨـﻪ ﺃﻥ ﻳَﻔﻴﺾ ﻭﻳـﺰﺩﻫـﻲ‬

‫»ﺃﺣـ ٌﺪ« ﻭﺗﺴﻌﺪ ﺑﺎﲰﻪ ﺍﻟﺒَﻄﺤﺎﺀ‬ ‫ُ‬

‫»ﻫﺬﺍ‬ ‫ﺍﻷﺷـﻢ ﳛﺒّـﻨـﺎ ﻭﳓـﺒّـﻪ«‬ ‫ّ‬ ‫ِﻴﺐ » َﻃﻴﺒﺔ« ﺃﻧﺖ ﻭﺭ ٌﺩ ﻃﻴّ ٌﺐ‬ ‫)*( ﺭﺋﻴﺲ ﲢﺮﻳﺮ ﳎﻠﺔ »ﺍﳌﺸﻜﺎﺓ« ‪ -‬ﺍﳌﻐﺮﺏ ﻳـﺎ ﻃ َ‬

‫ﺍﻟﺴﻨﺔ ﺍﻷﻭﱃ ‪ -‬ﺍﻟﻌﺪﺩ )‪٢٠٠٦ (٣‬‬

‫ﻭﺍﻟﻌﺸﻖ ﻛﻢ ﻳﺸﻘﻰ ﺑﻪ ﺍﻟﻔﺼﺤﺎﺀ‬ ‫ُ‬

‫ﻘﺎﺻﺮ ﺩﻭﻧـﻪ ﺍﻟﺸـﻌﺮﺍﺀ‬ ‫ﳊﻦ ﺗَ َ‬

‫ﻣﺘﺮﻗﺮﻕ‪ ،‬ﻭﺍﻟﻌﺎﺷـﻘﻮﻥ ﻇِﻤـﺎﺀ‬

‫ﺃﻥ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﻫﻮ ﺍﳊﻖ ﻭﺩﻳﻨﻪ ﻫﻮ ﺍﳊﻖ‪ ،‬ﻟﻠﻌﺎﱂ ﻛﻠﻪ ﻻ ﳉﺰﻳﺮﺓ ﺍﻟﻌﺮﺏ ﻭﺣﺪﻫﺎ«‪.‬‬ ‫ﻓﻠﻢ ﻳﺴﻴﺌﻮﺍ ﺇﻟﻴﻪ ﺑﻞ ﺇ‪‬ﻢ ﺷﻬﺪﻭﺍ ﻟﻪ ﻭﺍﻋﺘﺮﻓﻮﺍ‬ ‫ﺣﺎﺟﺔ ﺍﻟﻌﺎﻟَﻢ ﺇﱃ ﺭﺳﺎﻟﺔ ﳏﻤﺪ ‪‬‬ ‫»ﻓﻠﻮ ﺃﱐ ﺃﻋﻠﻢ ﺃﱐ ﺃﺧـﻠُـﺺ‬ ‫ﺑﻔﻀﻠﻪ ﻭﻋﻈﻤﺘﻪ‪ .‬ﻭﺇﻟﻴﻚ ﺃﻳﻬﺎ ﺍﻟﻘﺎﺭﺉ‬ ‫ﻭﺍﻟﻨﺎﻇﺮ ﺇﱃ ﻫﺬﻩ ﺍﻟﺸﻬﺎﺩﺍﺕ ﻭﺇﱃ ﺁﺭﺍﺀ‬ ‫ﻤﺖ ﻟﻘﺎﺀﻩ ﻭﻟﻮ ﻛﻨﺖ‬ ‫ﺇﻟﻴﻪ ]‪ّ [‬‬ ‫ﻟﺘﺠﺸ ُ‬ ‫ﺍﻟﻌﺰﻳﺰ ﺑﻌﺾ ﳕﺎﺫﺝ ﻣﻦ ﻏﲑ ﺍﳌﺴﻠﻤﲔ ﻭﻣﻦ ﺍﳌﺴﺘﺸﺮﻗﲔ ﺍﳌﻨﺼﻔﲔ ﻳﺮﻯ ﺃﻥ ﺍﻟﻌﺎﱂ ﻛﺎﻥ‬ ‫ﻟﻐﺴﻠﺖ ﻋﻦ ﻗﺪﻣﻴﻪ«‬ ‫ﻋﻨﺪﻩ‬ ‫ُ‬ ‫ﺍﳌﺴﺘﺸﺮﻗﲔ ﺍﳌﻨﺼﻔﲔ‪:‬‬ ‫ﰲ ﺣﺎﺟﺔ ﺇﱃ ﻫﺬﺍ ﺍﻟﻨﱯ ﺍﻟﻌﻈﻴﻢ ﺍﻟﺬﻱ ﻧﺸﺮ‬

‫ﻫﺎ ﻫﻮ ﺫﺍ »ﻟﻴﻮﻧﺎﺭﺩ« ﻗﺎﻝ‪» :‬ﺇﻥ ﳏﻤﺪﴽ‬ ‫]‪ [‬ﺃﻋﻈﻢ ﺍﻟﺒﺸﺮﻳﺔ ﻗﺎﻃﺒﺔ‪ ،‬ﻭﺃﺻﺪﻕ ﺇﻧﺴﺎﻥ‬ ‫ﻭﺟﺪ ﻋﻠﻰ ﻭﺟﻪ ﺍﻷﺭﺽ ﻣﻨﺬ ﺑﺪﺀ ﺍﳋﻠﻴﻘﺔ«‪.‬‬ ‫ﻧﻌﻢ ﺇﻧﻪ ﺃﻋﻈﻢ ﺍﻟﺒﺸﺮﻳﺔ‪ ،‬ﰲ ﺭﺳﺎﻟﺘﻪ ﺍﻟﻌﺎﳌﻴﺔ‬ ‫ﺍﻟﱵ ﲪﻠﺖ ﺍﻟﺮﲪﺔ ﻟﻠﻌﺎﳌﲔ‪ ،‬ﻭﻓﻴﻤﺎ ﺟﺎﺀ ﺑﻪ‬ ‫ﻣﻦ ﺗﻌﺎﻟﻴﻢ ﺃﺧﺮﺟﺖ ﺍﻟﻨﺎﺱ ﻣﻦ ﺍﻟﻈﻠﻤﺎﺕ‬ ‫ﺇﱃ ﺍﻟﻨﻮﺭ‪ ،‬ﻭﻣﻦ ﺍﻟﻌﺴﻒ ﻭﺍﻟﻈﻠﻢ ﺇﱃ ﻧﻮﺭ‬ ‫ﺍﻟﻌﺪﺍﻟﺔ ﻭﺍﳊﻖ‪.‬‬

‫ﻭﻫﺎ ﻫﻮ ﺫﺍ »ﺟﻮﺭﺝ ﺑﺮﻧﺎﺭ ﺩﺷﻮ« ﻳﻘﻮﻝ‪:‬‬ ‫»ﻛﻨﺖ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ ﺃﻧﺰﻝ ﺩﻳﺎﻧﺔ ﳏﻤﺪ ]‪[‬‬ ‫ُ‬ ‫ﻣﻨـﺰﻟﺔ ﻛﺒﲑﺓ ﻣﻦ ﺍﻹﻋﺰﺍﺯ ﻭﺍﻹﻛﺒﺎﺭ ﻟﻌﻈﻤﺘﻪ‬ ‫ﺍﻟﱵ ﻻ ﺗُﻨﻜﺮ‪ ،‬ﺇﻧﲏ ﺃﻋﺘﻘﺪ ﺃﻥ ﺩﻳﻦ ﳏﻤﺪ ]‪[‬‬ ‫ﻫﻮ ﺍﻟﺪﻳﻦ ﺍﻟﻮﺣﻴﺪ ﺍﻟﺬﻱ ﻳﻨﺎﺳﺐ ﻛﻞ ﺇﻧﺴﺎﻥ‬ ‫ﻭﻳﺼﻠﺢ ﻟﻜﻞ ﺯﻣﺎﻥ‪ ،‬ﻭﻳﺘﻤﺸﻰ ﻣﻊ ﻛﻞ ﺑﻴﺌﺔ‬ ‫ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ‪ ،‬ﰲ ﻛﻞ ﻣﺮﺣﻠﺔ ﻣﻦ ﺍﳊﻴﺎﺓ‪.‬‬ ‫ﻭﺇﱐ ﺃﺗﻨﺒﺄ ﺑﺄﻥ ﺩﻳﻦ ﳏﻤﺪ ﺳﻴﻠﻘﻰ ﺍﻟﻘﺒﻮﻝ ﰲ‬ ‫ﺃﻭﺭﺑﺎ ﻏﺪﺍ‪ ،‬ﻛﻤﺎ ﻳﻠﻘﺎﻩ ﻓﻴﻬﺎ ﺍﻵﻥ«‪.‬‬ ‫ﻭﻫﺎ ﻫﻮ »ﻻﻣﺎﺭﺗﲔ« ﺍﻟﻜﺎﺗﺐ ﺍﻟﻔﺮﻧﺴﻲ‬ ‫ﻭﺍﳌﺆﺭﺥ ﺍﳌﻨﺼﻒ ﻗﺎﻝ‪» :‬ﻭﺇﺫﺍ ﺃﺭﺩﻧﺎ ﺃﻥ‬ ‫ﻧﺒﺤﺚ ﻋﻦ ﺇﻧﺴﺎﻥ ﻋﻈﻴﻢ ﺗﺘﺤﻘﻖ ﻓﻴﻪ ﲨﻴﻊ‬ ‫ﺻﻔﺎﺕ ﺍﻟﻌﻈﻤﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﻓﻠﻦ ﳒﺪ ﺃﻣﺎﻣﻨﺎ‬ ‫ﺳﻮﻯ ﳏﻤﺪ ﺍﻟﻜﺎﻣﻞ«‪ .‬ﻭﰲ ﻫﺬﺍ ﺍﻟﻘﻮﻝ‬ ‫ﻣﺎ ﻳﻮﺿﺢ ﻭﺻﻮﻝ ﻫﺬﺍ ﺍﻟﻜﺎﺗﺐ ﺇﱃ ﺍﳊﻖ‬ ‫ﻭﺍﻹﻧﺼﺎﻑ ﺑﺄﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﲨﻊ ﻛﻞ‬ ‫ﺻﻔﺎﺕ ﺍﻟﻌﻈﻤﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ‪.‬‬

‫ﺍﻟﻨﻮﺭ ﻭﺍﳍﺪﻯ‪ ،‬ﻭﺃﺳﺲ ﺃﻋﻈﻢ ﺣﻀﺎﺭﺓ‬ ‫ﺑﻨّﺎﺀﺓ ﻧﻔﻌﺖ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﻗﺎﻣﺖ ﻋﻠﻰ ﺍﻟﻌﺪﻝ‬ ‫ﻭﺍﻹﻧﺼﺎﻑ ﻭﻋﻠﻰ ﺍﳊﻖ‪ ،‬ﻭﲪﺎﻳﺔ ﺣﻘﻮﻕ‬ ‫ﻣـﻤﻦ‬ ‫ﺍﻹﻧﺴﺎﻥ ﻭﺻﻴﺎﻧﺘﻬﺎ‪ .‬ﺃﻳَ ُ‬ ‫ﻠﻴﻖ ﺑﺄﺣﺪ ﱠ‬ ‫ﺟﻬِﻞ ﻗﺪﺭ ﻫﺬﺍ ﺍﻟﻨﱯ ﺍﻟﻌﻈﻴﻢ ﺃﻥ ﻳﺘﻄﺎﻭﻝ‬ ‫ﻋﻠﻴﻪ ﺃﻭ ﺃﻥ ﻳﺴﻲﺀ ﺇﱃ ﻣﻘﺎﻣﻪ ﺍﻟﻌﻈﻴﻢ ﺍﻟﺬﻱ‬ ‫ﺭﻓﻌﻪ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺇﻟﻴﻪ؟!‬

‫)ﻫﺮﻗﻞ ﻋﻈﻴﻢ ﺍﻟﺮﻭﻡ‪ ،‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ(‬

‫ﺇﻥ ﺍﻟﺬﻳﻦ ﺃﺳﺎﺀﻭﺍ ﺑﺎﻟﺮﺳﻮﻡ ﺍﻵﲦﺔ ﺍﺭﺗﻜﺒﻮﺍ‬ ‫ﺃﻛﱪ ﺧﻄﻴﺌﺔ ﰲ ﺣﻖ ﺍﻷﺩﻳﺎﻥ ﻭﺍﻟﺸﺮﺍﺋﻊ‬ ‫ﻭﺍﻟﺜﻮﺍﺑﺖ ﻭﺍﻟﺮﺳﻞ ﺃﲨﻌﲔ‪ .‬ﻭﺃﺻﺒﺢ ﻣﻦ‬ ‫ﺍﻟﻀﺮﻭﺭﻱ ﻋﻠﻰ ﺍﻟﻨﻈﺎﻡ ﺍﻟﻌﺎﳌﻲ ﺃﻥ ﻳُﻨـﺰﻝ‬ ‫ﺃﻗﺴﻰ ﻋﻘﻮﺑﺔ ﻋﺎﺟﻠﺔ ﻭﺳﺮﻳﻌﺔ ﺑﺎﳌﻌﺘﺪﻳﻦ ﺣﱴ‬ ‫ﻻ ﺗﺘﻜﺮﺭ ﺇﺳﺎﺀ‪‬ﻢ ﺑﻌﺪ ﺫﻟﻚ‪ .‬ﻭﺇ ّﻥ ﺍﺳﺘﺼﺪﺍﺭ‬ ‫ﻗﺎﻧﻮﻥ ﺩﻭﱄ ﻳُﻨـﺰﻝ ﻋﻠﻴﻬﻢ ﻭﻋﻠﻰ ﻛﻞ ﻣﻦ‬ ‫ﻳﻌﺘﺪﻱ ﻋﻠﻰ ﺃﻱ ﺭﺳﻮﻝ ﻣﻦ ﺭﺳﻞ ﺍﷲ‬ ‫ﺍﻟﻌﻘﻮﺑﺔ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﻮﺍﺟﺒﺔ ﺍﻟﱵ ﳚﺐ ﻋﻠﻰ‬ ‫ﺍﻟﻨﻈﺎﻡ ﺍﻟﻌﺎﳌﻲ ﺃﻥ ﻳﺒﺎﺩﺭ ‪‬ﺎ ﺇﺣﻘﺎﻗﴼ ﻟﻠﺤﻖ‬ ‫ﻭﺍﺗﻘﺎﺀ‬ ‫ﻭﺻﻴﺎﻧﺔ ﳊﻘﻮﻕ ﺍﻟﺮﺳﻞ ﻭﺍﻟﺸﺮﺍﺋﻊ‪،‬‬ ‫ً‬ ‫ﻟِﻔ ٍ‬ ‫ﱳ ﻃﺎﺋﻔﻴﺔ ﳓﻦ ﰲ ﺣﻞ ﻣﻨﻬﺎ‪.‬‬ ‫ﻭﻋﻠﻰ ﺃﻣﺘﻨﺎ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﻛﻞ ﻣﻜﺎﻥ ﺃﻥ‬ ‫ﺗﻜﻮﻥ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﳌﺴﺌﻮﻟﻴﺔ‪ ،‬ﻓﺘﻄﺒﻖ ﺗﻌﺎﻟﻴﻢ‬ ‫ﻫﺬﺍ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻌﻈﻴﻢ ﻭﺗﻘﺘﺪﻱ ﺑﻪ ﻭﺗﺘﺄﺳﻰ‬ ‫ﺗﻮﺣﺪ ﺻﻔﻮﻓﻬﺎ ﻭﲡﻤﻊ‬ ‫ﺑﺴﻠﻮﻛﻪ‪ْ ،‬‬ ‫ﻭﺃﻥ ّ‬ ‫ﻛﻠﻤﺘﻬﺎ‪ ،‬ﻭﺗﺼﻮﻥ ﻋﻘﻴﺪ‪‬ﺎ ﻭﻫﻮﻳﺘﻬﺎ‪ ،‬ﻭﺃﻻ‬ ‫ﺗﺮﺩ ﻋﻠﻰ ﻋﺒﺚ ﺍﻵﲦﲔ ﺑﺄﺳﺎﻟﻴﺐ ﻛﺄﺳﺎﻟﻴﺒﻬﻢ‬ ‫ﻓﻼ ﲢﺮﻕ ﻭﻻ ‪‬ﺪﻡ ﻭﻻ ﺗﻌﺘﺪﻱ‪ ،‬ﻷﻥ ﻣﻦ‬ ‫ﺗﻌﺎﻟﻴﻢ ﻧﱯ ﺍﻟﺮﲪﺔ ﺣﱴ ﰲ ﺍﳉﻬﺎﺩ ﺃﻻ ﻳُﺤﺮﻕ‬ ‫ﺍﻟﺰﺭﻉ ﻭﺃﻻ ﻳُﻬﺪﻡ ﺍﻟﺒﻨﺎﺀ ﻭﺃﻻ ﻳُﻘﺘﻞ ﺍﻟﻄﻔﻞ ﺃﻭ‬ ‫ﺍﳌﺮﺃﺓ ﺃﻭ ﺍﻟﺸﻴﺦ ﺍﻟﻜﺒﲑ‪ ...‬ﻷﻥ ﺭﺳﻮﻟﻨﺎ ‪‬‬ ‫ﺭﲪﺔ ﺍﷲ ﻟﻠﻌﺎﳌﲔ‪.‬‬

‫ﻭﻫﺎ ﻫﻮ »ﺃﻟﻔﺮﺩ ﻣﺎﺭﺗﲔ« ﰲ ﻛﺘﺎﺑﻪ‬ ‫»ﺃﻛﱪ ﺯﻋﻤﺎﺀ ﺍﻟﺪﻳـﻦ ﰲ ﺍﻟﺸﺮﻕ«‬ ‫»ﻭﺍﳊﻖ ﺃ ّﻥ ﳏﻤﺪﴽ ﲟﺎ ﻗﺎﻡ ﺑﻪ ﻣﻦ‬ ‫ﻳﻘﻮﻝ‪:‬‬ ‫ّ‬ ‫ﻧﺸﺮﻩ ﻣﻦ‬ ‫ﺍﻹﺻﻼﺣﺎﺕ ﻭﺍﻟﺘﺸﺮﻳﻌﺎﺕ‪ ،‬ﻭﻣﺎ َ‬ ‫ﺍﳌﺪﻧﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺍﳊﻀﺎﺭﺓ ﺍﻟﺮﺍﺋﻌﺔ ﻭﺍﻟﻨﻈﻢ‬ ‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻗﺪ ﺃ ّﺩﻯ ﺃﻛﱪ ﺧﺪﻣﺔ ﺇﻧﺴﺎﻧﻴﺔ )*( ﺭﺋﻴﺲ ﺟﺎﻣﻌﺔ ﺍﻷﺯﻫﺮ ﺍﻟﺴﺎﺑﻖ ‪-‬ﻣﺼﺮ‪.‬‬

‫ﻣﻔﺘﺎﺡ ﺍﻟﻜﻌﺒﺔ ﺍﳌﻌﻈﻤﺔ‬ ‫ﻣﺘﺤﻒ ﻃﻮﺏ ﻗﺎﰊ ‪ -‬ﺇﺳﻄﻨﺒﻮﻝ‬

‫ﺍﻟﺴﻨﺔ ﺍﻷﻭﱃ ‪ -‬ﺍﻟﻌﺪﺩ )‪٥٣ ٢٠٠٦ (٣‬‬

‫‪ ‬‬ ‫»ﺇﻥ ﻃﺒﻴﻌﺔ ﳏﻤﺪ ]‪ [‬ﺍﻟﺪﻳﻨﻴﺔ ﺗُﺪﻫﺶ ﻛﻞ ﺑﺎﺣﺚ ﻣﺪﻗّﻖ ﻧﺰﻳﻪ ﺍﳌﻘﺼﺪ ﲟﺎ ﻳﺘﺠﻠﻰ ﻓﻴﻬﺎ ﻣﻦ ﺷﺪﺓ‬ ‫ﺍﻹﺧﻼﺹ‪ .‬ﻭﻟﻘﺪ ﺟﻬﻞ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ﳏﻤ ًﺪﺍ ]‪ [‬ﻭﲞﺴﻮﻩ ﺣﻘﻪ؛ ﻭﺇﻧﻪ ﳝﻜﻦ ﺃﻥ ﻳﻌﺪ ﻣﻦ ﺃﻋﻈﻢ ﺍﳌﺤﺴﻨﲔ‬ ‫ﻟﻺﻧﺴﺎﻧﻴﺔ ﳌﺎ ﻗﺎﻡ ﺑﻪ ﻣﻦ ﺇﺻﻼﺡ ﰲ ﺍﻷﺧﻼﻕ ﻭﺗﻄﻬﲑ ﰲ ﺍﳌﺠﺘﻤﻊ‪«.‬‬ ‫ﻣﻮﻧﺘﻪ‪ ،‬ﻋﻦ ﻛﺘﺎﺏ »ﳏﻤﺪ ﻭﺍﻟﻘﺮﺁﻥ«‬

‫ﻣﻜﺎﻧﺔ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﰲ ﻧﻈﺮ ﺍﳌﻨﺼﻔﲔ ﻣﻦ ﺍﳌﺴﺘﺸﺮﻗﲔ‬ ‫ﺃ‪.‬ﺩ‪ .‬ﺃﲪﺪ ﻋﻤﺮ ﻫﺎﺷﻢ *‬ ‫ﻛﻨﺖ‬ ‫ﻗﺪﻣﻲ ﻫﺎﺗﲔ‪ ،‬ﻭﻗﺪ ُ‬ ‫ﻛﺎﻥ ﻣﺎ ﺗﻘﻮﻝ ﺣﻘﺎ ﻓﺴﻴﻤﻠﻚ ﻣﻮﺿ َﻊ ّ‬ ‫ﺃﻋﻠﻢ ﺃﻧﻪ ﺧﺎﺭﺝ ﱂ ﺃﻛﻦ ﺃﻇﻦ ﺃﻧﻪ ﻣﻨﻜﻢ‪ ،‬ﻓﻠﻮ ﺃﱐ ﺃﻋﻠﻢ ﺃﱐ ﺃﺧﻠُﺺ‬ ‫ﻟﻐﺴﻠﺖ ﻋﻦ ﻗﺪﻣﻴﻪ«‬ ‫ﻤﺖ ﻟﻘﺎﺀﻩ ﻭﻟﻮ ﻛﻨﺖ ﻋﻨﺪﻩ‬ ‫ﺇﻟﻴﻪ ]‪ّ [‬‬ ‫ُ‬ ‫ﻟﺘﺠﺸ ُ‬ ‫)ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ(‪ .‬ﰒ ﺩﻋﺎ ﺑﻜﺘﺎﺏ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﺍﻟﺬﻱ ﺑُﻌﺚ ﺑﻪ ﺩﺣﻴﺔ‬ ‫‪ ‬ﺇﱃ ﻋﻈﻴﻢ ﺑﺼﺮﻯ ﻓﺪﻓﻌﻪ ﺇﱃ ﻫﺮﻗﻞ‪ ،‬ﻓﻘﺮﺃﻩ ﻓﺈﺫﺍ ﻓﻴﻪ‪:‬‬

‫إ ﺇﻥ ﻣﻜﺎﻧﺔ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﻻ ﲢﺘﺎﺝ ﺇﱃ ﺑﻴﺎﻥ ﻭﻻ ﺇﱃ ﺷﻬﺎﺩﺓ‬ ‫ﻣﻦ ﺃﺣﺪ‪ ،‬ﺑﻌﺪ ﺃﻥ ﺷﻬﺪ ﻟﻪ ﺍﻟﻮﺍﺣﺪ ﺍﻷﺣﺪ ‪ ‬ﺣﲔ ﻗﺎﻝ‪:‬‬ ‫ُﻖ َﻋ ِﻈﻴ ٍﻢ﴾ )ﺍﻟﻘﻠﻢ‪.(٤ :‬‬ ‫﴿ﻭﺇِﻧﱠ َﻚ ﻟَ َﻌﻠَﻰ ُﺧﻠ ٍ‬ ‫َ‬ ‫ﻭﺍ ْﻣﺘَ ّﻦ ﺍﷲ ﻋﻠﻰ ﺍﳌﺆﻣﻨﲔ ﺑﺒﻌﺜﺘﻪ ﺍﻟﱵ ﻓﺎﻗﺖ ﺳﺎﺋﺮ ﺍﻟﻨﻌﻢ ﺣﻴﺚ ﻗﺎﻝ‬ ‫ِﻦ‬ ‫ﺍﷲ ﺗﻌﺎﱃ‪﴿ :‬ﻟَ َﻘ ْﺪ َﻣ ﱠﻦ ﺍﷲُ َﻋﻠَﻰ ﺍﻟْ ُﻤ ْﺆ ِﻣﻨِ َ‬ ‫ِﻢ َﺭ ُﺳﻮﻻً ﻣ ْ‬ ‫ﲔ ﺇِ ْﺫ ﺑَ َﻌ َﺚ ﻓِﻴﻬ ْ‬ ‫ﺎﺏ َﻭﺍﻟْ ِﺤ ْﻜ َﻤ َﺔ‬ ‫»ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‪ ،‬ﻣﻦ ﳏﻤﺪ ﻋﺒﺪ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺇﱃ‬ ‫ِﻢ َﻭﻳُ َﻌﻠِ ُّﻤ ُﻬ ُﻢ ﺍﻟْ ِﻜﺘَ َ‬ ‫ِﻢ ﺁﻳَﺎﺗِ ِﻪ َﻭﻳُ َﺰ ِّﻛﻴﻬ ْ‬ ‫ِﻢ ﻳَﺘْﻠُﻮ َﻋﻠَﻴْﻬ ْ‬ ‫ﺃَﻧْ ُﻔ ِﺴﻬ ْ‬ ‫ِﻦ ﻗَﺒْ ُﻞ ﻟَﻔِﻲ َﺿﻼ ٍ‬ ‫ﻫﺮﻗﻞ ﻋﻈﻴﻢ ﺍﻟﺮﻭﻡ‪ ...‬ﺳﻼﻡ ﻋﻠﻰ ﻣﻦ ﺍﺗﺒﻊ ﺍﳍﺪﻯ‪ ،‬ﺃﻣﺎ ﺑﻌﺪ‪ :‬ﻓﺈﱐ‬ ‫َﻝ ُﻣﺒِﲔٍ﴾ )ﺁﻝ ﻋﻤﺮﺍﻥ‪.(١٦٤ :‬‬ ‫َﻭﺇ ِْﻥ َﻛﺎﻧُﻮﺍ ﻣ ْ‬ ‫ﺍﻟﻨﺎﺱ ﻣﺎ ﺁﺗﺎﻫﻢ ﺑﻪ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﻭﺃﻥ ﺃﺩﻋﻮﻙ ﺑﺪﻋﺎﻳﺔ ﺍﻻﺳﻼﻡ‪ ،‬ﺃﺳﻠﻢ ﺗﺴﻠﻢ ﻳﺆﺗﻚ ﺍﷲ ﺃﺟﺮﻙ ﻣﺮﺗﲔ‪،‬‬ ‫ﻭﺃﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﻳﺄﺧﺬ ُ‬ ‫ﻮﻝ ﻓﺈﻥ ﺗﻮﻟﻴﺖ ﻓﺈﻥ ﻋﻠﻴﻚ ﺇﰒ ﺍﻷﺭﻳﺴﻴّﲔ ﻭ ﴿ﻗ ْ‬ ‫ُﻞ ﻳَﺎ ﺃَ ْﻫ َﻞ ﺍﻟْ ِﻜﺘَ ِ‬ ‫ﺎﺏ‬ ‫ﺍﻟﺮ ُﺳ ُ‬ ‫﴿ﻭ َﻣﺎ ﺁﺗَ ُ‬ ‫ﻳﻨﺘﻬﻮﺍ ﻋﻤﺎ ‪‬ﺎﻫﻢ ﻋﻨﻪ ﺣﻴﺚ ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪َ :‬‬ ‫ﺎﻛ ُﻢ ﱠ‬ ‫ﺎﻛﻢ َﻋﻨْ ُﻪ ﻓَﺎﻧْﺘَ ُﻬﻮﺍ﴾ )ﺍﳊﺸﺮ‪ ،(٧ :‬ﻭﺗﻜﻔﻞ ﺍﷲ ﺗﻌﺎﱃ ﺗَ َﻌﺎﻟَ ْﻮﺍ ﺇِﻟَﻰ َﻛﻠ َِﻤ ٍﺔ َﺳ َﻮﺍ ٍﺀ ﺑَﻴْﻨَﻨَﺎ َﻭﺑَﻴْﻨَ ُﻜ ْﻢ ﺃَﻻﱠ ﻧَ ْﻌﺒُ َﺪ ﺇِﻻﱠ ﺍﷲَ َﻭﻻَ ﻧُ ْﺸﺮ َ‬ ‫ِﻙ ﺑِ ِﻪ‬ ‫ﻓُ‬ ‫َﺨﺬُﻭ ُﻩ َﻭ َﻣﺎ ﻧَ َﻬ ُ ْ‬ ‫َ‬ ‫ِﻦ ُﺩﻭ ِﻥ ﺍﷲِ ﻓَﺈ ِْﻥ ﺗَ َﻮﻟﱠ ْﻮﺍ ﻓَﻘُﻮﻟُﻮﺍ‬ ‫ﲝﻔﻆ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﴿ﺇِﻧﱠﺎ ﻧَ ْﺤ ُﻦ ﻧَ ﱠﺰﻟْﻨَﺎ ﺍﻟ ِﺬ ْ‬ ‫ّﻛ َﺮ َﻭﺇِﻧﱠﺎ ﻟَُﻪ ﻟَ َﺤﺎﻓ ُ‬ ‫ِﻈﻮ َﻥ﴾ َﺷﻴْﺌًﺎ َﻭﻻَ ﻳَﺘﱠ ِﺨ َﺬ ﺑَ ْﻌ ُﻀﻨَﺎ ﺑَ ْﻌ ًﻀﺎ ﺃ ْﺭﺑَﺎﺑًﺎ ﻣ ْ‬ ‫ِﻤﻮ َﻥ﴾ )ﺁﻝ ﻋﻤﺮﺍﻥ‪.(٦٤ :‬‬ ‫)ﺍﳊﺠﺮ‪ ،(٩ :‬ﻭﺗﻜ ﱠﻔﻞ ﺳﺒﺤﺎﻧﻪ ﲝﻔﻆ ﻛﻞ ﺻﺤﻴﺢ ﻣﻦ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ْﺍﺷ َﻬ ُﺪﻭﺍ ﺑِﺄَﻧﱠﺎ ُﻣ ْﺴﻠ ُ‬ ‫ﺍﳌﻄﻬﺮﺓ ﻟﻴﻜﻮﻥ ﺑﻴﺎﻧﴼ ﻟﻠﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻓﻘﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪﴿ :‬ﺇِ ﱠﻥ َﻋﻠَﻴْﻨَﺎ‬ ‫ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺷﻬﺎﺩﺓ ﻫﺮﻗﻞ ﻭﻛﻴﻒ ﻭﺻﻞ ﺇﱃ ﺍﳊﻖ ﻭﺇﱃ ﻫﺬﻩ‬ ‫َﺟ ْﻤ َﻌ ُﻪ َﻭﻗ ُْﺮﺁﻧَ ُﻪ ‪ ‬ﻓَﺈِﺫَﺍ ﻗ ََﺮﺃْﻧَﺎ ُﻩ ﻓَﺎﺗﱠﺒِ ْﻊ ﻗ ُْﺮﺁﻧَ ُﻪ ‪ ‬ﺛُ ﱠﻢ ﺇِ ﱠﻥ َﻋﻠَﻴْﻨَﺎ ﺑَﻴَﺎﻧَ ُﻪ﴾ ﺍﻟﻨﺘﻴﺠﺔ ﻭﺇﱃ ﺍﳊﻘﻴﻘﺔ ﻣﻦ ﺃﻗﺮﺏ ﺍﻟﻄﺮﻕ‪ ،‬ﻭﻫﻲ ﻃﺮﻳﻖ ﳝﻜﻦ ﺃﻥ‬ ‫)ﺍﻟﻘﻴﺎﻣﺔ‪ .(١٩-١٧ :‬ﻭﺃﻋﻠﻦ ﺭﺏ ﺍﻟﻌﺰﺓ ﺳﺒﺤﺎﻧﻪ ﺃﻧﻪ ﺗﻜﻔﻞ ﲝﻔﻆ ﻫﺬﺍ ﻳﺴﻠﻜﻬﺎ ﻛﻞ ﺑﺎﺣﺚ ﻋﻦ ﺍﳊﻖ‪ .‬ﻭﻫﺎ ﻫﻮ ﺃﺑﻮ ﻋﺒﻴﺪ ﺃﺧﺮﺝ ﰲ ﻛﺘﺎﺑﻪ‬ ‫ﺍﻟﺪﻳﻦ ﻭﺇﲤﺎﻣﻪ ﻭﺇﻇﻬﺎﺭﻩ ﻋﻠﻰ ﺍﻟﺪﻳـﻦ ﻛﻠﻪ ﻣﻬﻤﺎ ﺣﺎﺭﺑـﻪ ﺃﻋﺪﺍﺅﻩ‪» ،‬ﺍﻷﻣﻮﺍﻝ« ﻣﻦ ﻣﺮﺳﻞ ﻋﻤﲑ ﺑﻦ ﺇﺳﺤﺎﻕ ﻗﺎﻝ‪ :‬ﻛﺘﺐ ﺭﺳﻮﻝ ﺍﷲ‬ ‫ﻮﺭ ‪ ‬ﺇﱃ ﻛﺴﺮﻯ ﻭﻗﻴﺼﺮ‪ ،‬ﻓﺄﻣﺎ ﻛﺴﺮﻯ ﻓﻠﻤﺎ ﻗﺮﺃ ﺍﻟﻜﺘﺎﺏ ﻣ ّﺰﻗﻪ‪،‬‬ ‫ﻭﻣﻬﻤﺎ ﺣﺎﻭﻟﻮﺍ ﺇﻃﻔﺎﺀ ﻧﻮﺭﻩ‪ ،‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪﴿ :‬ﻳُﺮِﻳ ُﺪﻭ َﻥ ﻟِﻴُ ْﻄ ِﻔﺌُﻮﺍ ﻧُ َ‬ ‫ﺍﷲِ ﺑِﺄَﻓ َْﻮﺍ ِﻫﻬ ْ ﱠُ‬ ‫ﻭﺃﻣﺎ ﻗﻴﺼﺮ ﻓﻠﻤﺎ ﻗﺮﺃ ﺍﻟﻜﺘﺎﺏ ﻃﻮﺍﻩ ﰒ ﺭﻓﻌﻪ ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪:‬‬ ‫ِﺮﻭ َﻥ﴾ )ﺍﻟﺼﻒ‪.(٨ :‬‬ ‫ِﻢ َﻭﺍﷲ ُﻣﺘ ﱡِﻢ ﻧُﻮ ِﺭ ِﻩ َﻭﻟَ ْﻮ َﻛ ِﺮ َﻩ ﺍﻟْ َﻜﺎﻓ ُ‬ ‫»ﺃﻣﺎ ﻫﺆﻻﺀ ﻓﻤﻤ ّﺰﻗﻮﻥ ﻭﺃﻣﺎ ﻫﺆﻻﺀ ﻓﺴﺘﻜﻮﻥ ﳍﻢ ﺑﻘﻴﺔ«‪ .‬ﻭﺗﻠﻚ‬ ‫ﺷﻬﺎﺩﺓ ﻫﺮﻗﻞ ﻋﻈﻴﻢ ﺍﻟﺮﻭﻡ‬ ‫‪‬ﺎﻳﺔ ﻛﻞ ﻣﻦ ﻳﺴﻲﺀ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ ‪.‬‬ ‫ﻭﻟﻘﺪ ﺷﻬﺪ ﺑﻌﻈﻤﺔ ﺃﺷﺮﻑ ﺧﻠﻖ ﺍﷲ ﻫﺮﻗﻞ ﻋﻈﻴﻢ ﺍﻟﺮﻭﻡ‪ ،‬ﺑﻌﺪ ﺃﻥ‬ ‫ﺷﻬﺎﺩﺍﺕ ﻋﻈﻤﺎﺀ ﺃﻭﺭﺑﺎ‬ ‫ﻛﻮﻥ ﺍﳌﻌﻠﻮﻣﺎﺕ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻭﻋﻦ ﺃﺗﺒﺎﻋﻪ ﻭﺩﻳﻨﻪ‪ ،‬ﻭﺍﺳﺘﻨﺘﺞ‬ ‫ّ‬ ‫ﻭﻛﻢ ﰲ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﻘﺪﱘ ﻭﺍﳌﻌﺎﺻﺮ ﻣﻦ ﳕﺎﺫﺝ ﻋﺪﻳﺪﺓ ﻟﺸﺨﺼﻴﺎﺕ‬ ‫ﻣﻦ ﺧﻼﻝ ﺍﻷﺳﺌﻠﺔ ﻭﺍﻷﺟﻮﺑﺔ ﺍﻟﱵ ﺃﺟﺮﺍﻫﺎ ﻣﻊ ﺃﰊ ﺳﻔﻴﺎﻥ ﻭﻣﻦ ﻣﻌﻪ‬ ‫ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﺘﺮﲨﺎﻥ‪ ،‬ﻭﺗﻴَﻘّﻦ ﻫﺮﻗﻞ ﺑﺄﻧﻪ ﺭﺳﻮﻝ ﺣﻘﺎ‪ ،‬ﻗﺎﻝ‪» :‬ﻓﺈﻥ ﻛﱪﻯ ﳍﻢ ﻗﺪﺭﻫﻢ ﺍﻟﻔﻜﺮﻱ ﻭﺍﻻﺟﺘﻤﺎﻋﻲ‪ ،‬ﺍﻋﺘﻨﻘﻮﺍ ﺍﻻﺳﻼﻡ ﻭﻋﺮﻓﻮﺍ‬ ‫‪٥٢‬‬

‫ﺍﻟﺴﻨﺔ ﺍﻷﻭﱃ ‪ -‬ﺍﻟﻌﺪﺩ )‪٢٠٠٦ (٣‬‬

‫ﻣﻔﻀﻼ ﺍﻟﺒﻘﺎﺀ ﰲ‬ ‫ﺃﺩﺧﻞ ﻋﻠﻰ ﺃﻥ ﺃﺗﺮﻙ ﺍﳌﺪﻳﻨﺔ ﻟَﺮﻓﻀﺖ ّ‬ ‫ﺍﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ«‪.‬‬ ‫ﺭﲪﺔ ﻟﻠﻌﺎﳌﲔ‬ ‫ﻳﺒﺪﺃ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﻓﺘﺢ ﺍﷲ ﻛﻮﻟﻦ ﺣﺪﻳﺜﻪ ﻋﻦ ﺍﻟﻨﱯ‬ ‫ﺍﳌﺮﺳﻞ ﺭﲪﺔ ﻟﻠﻌﺎﳌﲔ ﺑﺮﺳﻢ ﻟﻮﺣﺔ ﻟﺸﻜﻞ ﺍﻟﺪﻧﻴﺎ ﻳﻮﻣﺌﺬ‪.‬‬ ‫ﺍﻟﺪﻧﻴﺎ ﻳﺴﻮﺩﻫﺎ ﻇﻼﻡ ﺩﺍﻣﺲ‪ ،‬ﻇﻼﻡ ﳛﻤﻞ ﰲ ﻃﻴﺎﺗﻪ ﻧﻮﺭﺍ‬ ‫ﻣﺮﺗﻘﺒﺎ‪ ،‬ﻭﺃﺻﺪﺍﺀ ﲢﻤﻞ ﺑﺸﺮﻱ ﻇﻬﻮﺭ ﻧﱯ ﺟﺪﻳﺪ‪.‬‬ ‫ﱂ ﻳﻜﻦ ﺇﻧﺴﺎﻥ ﺫﻟﻚ ﺍﻟﻌﺼﺮ ﳛﻤﻞ ﻗﻴﻤﺔ ﺗﻌﻄﻲ ﻟﻠﺤﻴﺎﺓ‬ ‫ﻣﻌﲎ‪ ،‬ﻭﲡﻌﻞ ﳍﺎ ﻫﺪﻓﺎ ﻳﺴﺘﺤﻖ ﺍﻟﻌﻴﺶ ﻣﻦ ﺃﺟﻠﻪ‪ .‬ﻛﺎﻥ‬ ‫ﺍﺳﻢ ﻫﺬﺍ ﺍﻟﻌﺼﺮ »ﻋﺼﺮ ﺍﳉﺎﻫﻠﻴﺔ«‪ ،‬ﻭﺍﳉﺎﻫﻠﻴﺔ ﻫﻨﺎ ﻻ ﺗﺄﰐ‬ ‫ﻛﻨﻘﻴﺾ ﻟﻠﻌﻠﻢ‪ ،‬ﺑﻞ ﻛﻤﺮﺍﺩﻑ ﻟﻠﻜﻔﺮ ﺍﻟﺬﻱ ﻫﻮ ﻧﻘﻴﺾ‬ ‫ﺍﻻﳝﺎﻥ ﻭﺍﻻﻋﺘﻘﺎﺩ‪ .‬ﻛﺎﻥ ﳎﻲﺀ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﻧﻌﻤﺔ ُﻛﱪﻱ‬ ‫ﻟﻠﺒﺸﺮﻳﺔ‪ ،‬ﻭﺭﲪﺔ ﺳﺎﺑﻐﺔ ﻟﻠﻌﺎﳌﲔ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﻳﺸﲑ ﺇﻟﻴﻪ ﺍﻟﻘﺮﺁﻥ‬ ‫ﲔ ﺇِ ْﺫ‬ ‫ﺍﻟﻜﺮﱘ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱄ‪﴿ :‬ﻟَ َﻘ ْﺪ َﻣ ﱠﻦ ﺍﷲُ َﻋﻠَﻰ ﺍﻟْ ُﻤ ْﺆ ِﻣﻨِ َ‬ ‫ِﻢ‬ ‫ِﻢ َﺭ ُﺳﻮﻻً ﻣ ْ‬ ‫ِﻢ ﺁﻳَﺎﺗِ ِﻪ َﻭﻳُ َﺰ ِّﻛﻴﻬ ْ‬ ‫ِﻢ ﻳَﺘْﻠُﻮ َﻋﻠَﻴْﻬ ْ‬ ‫ِﻦ ﺃَﻧْ ُﻔ ِﺴﻬ ْ‬ ‫ﺑَ َﻌ َﺚ ﻓِﻴﻬ ْ‬ ‫ﺎﺏ َﻭﺍﻟْ ِﺤ ْﻜ َﻤ َﺔ﴾ )ﺁﻝ ﻋﻤﺮﺍﻥ‪ .(١٦٤ :‬ﻛﺎﻥ ﺍﻟﻌﻬﺪ‬ ‫َﻭﻳُ َﻌﻠِ ُّﻤ ُﻬ ُﻢ ﺍﻟْ ِﻜﺘَ َ‬ ‫ﺍﻟﺬﻱ ﺳﺒﻖ ﺑﻌﺜﺔ ﺍﻟﺮﺳﻮﻝ ﻋﻬﺪﺍ ﻣﻈﻠﻤﺎ؛ ﻭﻛﻞ ﻋﻬﺪ ‪‬ﺘﺰ ﻓﻴﻪ‬ ‫ﻋﻘﻴﺪﺓ ﺍﻟﺘﻮﺣﻴﺪ ﻳﻌ ّﺪ ﻋﻬﺪﺍ ﻣﻈﻠﻤﺎ‪ ،‬ﻷﻥ ﺍﻹﳝﺎﻥ ﺑﺎﷲ ﺇﺫﺍ ﱂ‬ ‫ﳛﻜﻢ ﲨﻴﻊ ﺍﻟﻘﻠﻮﺏ ﺳﻴﻄﺮ ﺍﻟﻈﻼﻡ ﻋﻠﻰ ﺍﻷﺭﻭﺍﺡ ﻭﺍﺳﻮ ّﺩﺕ‬ ‫ﺍﻟﻘﻠﻮﺏ ﻭﻋﻤﻴﺖ‪ ،‬ﻓﻠﻢ ﺗﻌﺪ ﻗﺎﺩﺭﺓ ﻋﻠﻰ ﺍﻟﺮﺅﻳﺔ‪.‬‬

‫ﺃَﻧﱠ ُﻪ ﻻَ ﺇِﻟََﻪ ﺇِﻻﱠ ﺃَﻧَﺎ‬ ‫ﺍﻟﻐﺎﻳﺔ ﺍﻷﺧﺮﻯ ﻣﻦ ﺇﺭﺳﺎﻝ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﲔ ﻫﻮ‬ ‫ﺍﻟﻘﻴﺎﻡ ﺑﺎﻟﺘﺒﻠﻴﻎ ﺍﻟﺪﻳﲏ‪ ،‬ﻓﻠﻮ ﱂ ﻳﺄﺗﻮﺍ ﻟَﻤﺎ ﻋﺮﻓﻨﺎ ﺍﳌﺴﺎﺋﻞ‬ ‫ﺍﳌﺘﻌﻠﻘﺔ ﺑﺎﻟﻌﺒﺎﺩﺓ‪ ،‬ﻭﻟَﻤﺎ ﻋﺮﻓﻨﺎ ﻭﺍﺟﺒﺎﺗﻨﺎ ﻭﻣﺎ ﻓُﺮﺽ ﻋﻠﻴﻨﺎ‪.‬‬ ‫ﻮﻝ ﺑَﻠِّ ْﻎ َﻣﺎ ﺃُﻧْﺰ َ‬ ‫ﺍﻟﺮ ُﺳ ُ‬ ‫ِﻦ‬ ‫ِﻝ ﺇِﻟَﻴْ َﻚ ﻣ ْ‬ ‫ﻗﺎﻝ ﺗﻌﺎﱃ‪﴿ :‬ﻳَﺎ ﺃَﻳﱡ َﻬﺎ ﱠ‬ ‫َﺭﺑِّ َﻚ﴾ )ﺍﳌﺎﺋﺪﺓ‪ ،(٦٧ :‬ﻭﺍﻟﺘﺒﻠﻴﻎ ﻳﻌﲏ ﺇﺭﺷـﺎﺩ ﺍﻟﻨﺎﺱ ﺇﱃ‬ ‫ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ‪ ،‬ﻭﺍﻟﺘﺒﻠﻴﻎ ﻫﻮ ﺳﺮ ﺇﺭﺳﺎﻝ ﺍﻷﻧﺒﻴﺎﺀ‪.‬‬ ‫ﻭﻣﻦ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﳝﻜﻦ ﺫﻛﺮﻫﺎ ﻹﺭﺳﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‬ ‫ﻷﻧﺒﻴﺎﺋﻪ ﻭﺭﺳﻠﻪ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﺃﺳـﻮﺓ ﺣﺴﻨﺔ ﻭﻗﺪﻭﺓ ﻣﺘﺒﻌﺔ‬ ‫ﻷﳑﻬﻢ‪ .‬ﺇﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﳜﺎﻃﺒﻨﺎ ﻗﺎﺋﻼ‪﴿ :‬ﻟَ َﻘ ْﺪ َﻛﺎ َﻥ ﻟَ ُﻜ ْﻢ‬ ‫ﻮﻝ ﺍﷲِ ﺃُ ْﺳ َﻮ ٌﺓ َﺣ َﺴﻨٌَﺔ ﻟ َِﻤ ْﻦ َﻛﺎ َﻥ ﻳَ ْﺮ ُﺟﻮ ﺍﷲَ َﻭﺍﻟْﻴَ ْﻮ َﻡ‬ ‫ﻓِﻲ َﺭ ُﺳ ِ‬ ‫ﺍﻵﺧ َﺮ َﻭﺫ َ‬ ‫ِ‬ ‫َﻛ َﺮ ﺍﷲَ َﻛﺜِﲑًﺍ﴾ )ﺍﻷﺣﺰﺍﺏ‪ .(٢١ :‬ﺃﻳﻀﺎ ﻳﺄﰐ ﺍﻷﻧﺒﻴﺎﺀ‬ ‫ﻭﺍﻟﺮﺳﻞ ﻟﺘﺄﻣﲔ ﺍﻟﺘﻮﺍﺯﻥ ﺑﲔ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪ .‬ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬ ‫ِﻴﻤﺎ ﺁﺗَ َ‬ ‫ﺎﻙ ﺍﷲُ ﺍﻟ ﱠﺪ َﺍﺭ ِ‬ ‫ِﻦ‬ ‫َ‬ ‫ﺍﻵﺧ َﺮ َﺓ َﻭﻻَ ﺗَﻨْ َﺲ ﻧَ ِﺼﻴﺒَ َﻚ ﻣ َ‬ ‫﴿ﻭﺍﺑْﺘَ ِﻎ ﻓ َ‬ ‫ﺍﻟ ﱡﺪﻧْﻴَﺎ﴾ )ﺍﻟﻘﺼﺺ‪.(٧٧ :‬‬ ‫ﺍﻷﻣﲔ‬ ‫ﻻ ﻳﻘﻮﻡ ﺍﻟﻨﱯ ﺑﺪﻋﻮﺗﻪ ﻧﺘﻴﺠﺔ ﺗﻔﻜﲑﻩ ﺍﻟﺬﺍﰐ‪ ،‬ﺃﻭ ﻗﻨﺎﻋﺘﻪ‬ ‫ﺑﻔﻠﺴﻔﺔ ﺧﺎﺻﺔ‪ ،‬ﺃﻭ ﻧﻈﺎﻡ ﻣﻌﻴّﻦ ﺭﺁﻩ ﺻﺎﳊﺎ‪ .‬ﻟﻴﺴﺖ ﺍﻟﻨﺒﻮﺓ‬ ‫ﻛﺴﺒﺎ ﺑﺸﺮﻳﺎ‪ ،‬ﺇﳕﺎ ﻫﻲ ﺍﺻﻄﻔﺎﺀ ﻭﺍﺧﺘﻴﺎﺭ ﻣﻦ ﺍﷲ ﺗﻌﺎﱄ‪ ،‬ﻭﻫﻲ‬ ‫ﻭﺣﻲ ﻳﻮﺣﻴﻪ ﺍﷲ ﳌﻦ ﳜﺘﺎﺭﻩ ﻣﻦ ﻋﺒﺎﺩﻩ ﺍﳌﻜﺮﻣﲔ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻥ‬ ‫ﺍﻟﺘﺠﺮﺩ ﻫﻮ ﺻﻔﺔ ﺍﻷﻧﺒﻴﺎﺀ ﺍﻷﻭﱃ ﻓﺈﻥ ﺍﻷﻣﺎﻧﺔ ﻫﻲ ﺻﻔﺘﻬﻢ‬ ‫ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻭﻫﻲ ﺻﻔﺔ ﻳﺸﲑ ﺇﻟﻴﻬﺎ ﺍﻟﻘﺮﺁﻥ ﰲ ﺃﻛﺜﺮ ﻣﻦ ﺁﻳﺔ‪.‬‬ ‫ﺇﻥ ﺻﻔﺔ ﺍﻷﻣﺎﻧﺔ ﺗﺘﻜﺮﺭ ﻣﻊ ﻛﻞ ﺍﻟﺮﺳﻞ ﻛﻤﺎ ﺗﺘﻜﺮﺭ‬ ‫ﻣﻊ ﺍﳌﻼﺋﻜﺔ ﺍﻟﻜﺮﺍﻡ؛ ﺣﻴﺚ ﺃﺛﲎ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻋﻠﻰ‬ ‫ﺟﱪﻳﻞ ‪ ‬ﻭﻗﺎﻝ ﰲ ﻭﺻﻔﻪ‪﴿ :‬ﺫِﻱ ﻗ ﱠُﻮ ٍﺓ ِﻋﻨْ َﺪ ﺫِﻱ ﺍﻟْ َﻌ ْﺮ ِﺵ‬ ‫َﻣ ِﻜ ٍ‬ ‫ﺎﻉ ﺛَ ﱠﻢ ﺃَِﻣﲔٍ﴾)ﺍﻟﺘﻜﻮﻳﺮ‪ .(٢١-٢٠ :‬ﺃﻣﺎ ﺍﻟﺮﺳﻮﻝ‬ ‫ﲔ ‪ُ ‬ﻣ َﻄ ٍ‬ ‫‪ ‬ﻓﻜﺎﻥ ﺃﻣﻴﻨﺎ ﻗﺒﻞ ﺑﻌﺜﻪ ﺑﺎﻟﻨﺒﻮﺓ‪ ،‬ﻭﻛﺎﻥ ﺃﻣﻴﻨﺎ ﻋﻠﻰ ﺍﻟﻮﺣﻲ‬ ‫ﺍﻹﳍﻲ ﺑﻌﺪ ﺑﻌﺜﺘﻪ‪ ،‬ﻭﻛﺎﻥ ﺃﻣﻴﻨﺎ ﺣﻴﺎﻝ ﺍﻟﻮﺟﻮﺩ ﻛﻠﻪ‪ ،‬ﻓﻠﻢ ﺗﻜﻦ‬ ‫ﺭﻭﺡ ﺍﻷﻣﺎﻧﺔ ﻭﻣﻔﻬﻮﻣﻬﺎ ﻋﻨﺪﻩ ﻣﻘﺘﺼﺮﺍ ﻋﻠﻰ ﺍﻟﺒﺸﺮ‪ ،‬ﺑﻞ ﳓﻮ‬ ‫ﺍﻟﻮﺟﻮﺩ ﻛﻠﻪ ﲟﺎ ﻓﻴﻪ ﻣﻦ ﻛﺎﺋﻨﺎﺕ‪.‬‬ ‫ﻭﺍﻟﺸﻴﺦ ﻓﺘﺢ ﺍﷲ ﻛﻮﻟﻦ ﻃﻮﺍﻝ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻳﻜﺘﺐ‬ ‫ﻓﻴﻪ ﻛﺘﺎﺑﻪ ﻳﻀﻊ ﰲ ﺫﻫﻨﻪ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻟﺸﺒﺎﺏ ﺍﻟﺬﻳﻦ‬ ‫ﻳﺴﺘﻬﺪﻓﻬﻢ ﺑﻜﺘﺎﺑﺘﻪ‪ ،‬ﻭﻫﻮ ﺃﺣﻴﺎﻧﺎ ﻳﺘﻮﻗﻒ ﻋﻦ ﺍﻟﺴﻴﺎﻕ‬ ‫ﺍﻷﺻﻠﻲ ﻟﻴﺤﺪﺙ ﻫﺆﻻﺀ ﺍﻟﺸﺒﺎﺏ ﻭﻳﻠﻔﺖ ﺍﻧﺘﺒﺎﻫﻬﻢ ﺇﱃ‬ ‫ﻣﻌﲏ ﺩﻗﻴﻖ ﻳﺮﻳﺪ ﺗﻮﺻﻴﻠﻪ ﺇﻟﻴﻬﻢ ﻭ‪‬ﺬﺍ ﻳﻜﻮﻥ ﺍﻟﻜﺘﺎﺏ‬ ‫ﺗﺎﺭﳜﺎ ﻭﺩﻋﻮﺓ ﺇﱃ ﺍﷲ ﰲ ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ‪.‬‬ ‫ﻓَﺎ ْﻋﺒُ ُﺪﻭﻥِ﴾ )ﺍﻷﻧﺒﻴﺎﺀ‪.(٢٥ :‬‬

‫ﺍﻟﻌﺒﻮﺩﻳﺔ ﷲ‬ ‫ﻳﺘﺤﺪﺙ ﺍﻷﺳﺘﺎﺫ ﳏﻤﺪ ﻓﺘﺢ ﺍﷲ ﻛﻮﻟﻦ ﻋﻦ ﺍﻟﻐﺎﻳﺔ ﻣﻦ‬ ‫ﺇﺭﺳﺎﻝ ﺍﻷﻧﺒﻴﺎﺀ‪ ..‬ﻭﺭﻏﻢ ﻭﺟﻮﺩ ﻓﺮﻭﻕ ﰲ ﺍﳌﺮﺍﺗﺐ ﻭﺍﻟﺪﺭﺟﺎﺕ‬ ‫ﺑﻴﻨﻬﻢ ﻓﺈ‪‬ﻢ ﻳﺸﺘﺮﻛﻮﻥ ﰲ ﺷﻲﺀ ﻭﺍﺣﺪ؛ ﺇ‪‬ﻢ ﺃﻧﺎﺱ ﳐﺘﺎﺭﻭﻥ‬ ‫ﻣﺼﻄﻔﻮﻥ ﲡﻠّﺖ ﻋﻠﻴﻬﻢ ﺭﲪﺔ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻓﺮﺑّﺎﻫﻢ ﻭﺃ ّﺩ‪‬ﻢ‬ ‫ﻭﻓﻀﻠﻬﻢ ﻋﻠﻰ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﻭﺟﻌﻞ ﻗﻠﻮ‪‬ﻢ ﻣﻘﺘﺼﺮﺓ ﻋﻠﻴﻪ ﻻ‬ ‫ّ‬ ‫ﲢﻮﻡ ﺣﻮﻝ ﺃﺣﺪ ﻏﲑﻩ‪ .‬ﻭﺗﻠﺘﻘﻲ ﺍﻟﻐﺎﻳﺔ ﺍﻟﱵ ﻣﻦ ﺃﺟﻠﻬﺎ ﺃﺭﺳﻞ‬ ‫ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺮﺳﻞ ﻣﻊ ﻏﺎﻳﺔ ﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ ﻭﻫﻲ ﺍﻟﻌﺒﻮﺩﻳﺔ ﷲ‬ ‫ﺗﻌﺎﱃ‪ ،‬ﻭﻳﺸﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺇﱃ ﻫﺬﻩ ﺍﻟﻐﺎﻳﺔ ﻓﻴﻘﻮﻝ‪َ ﴿ :‬ﻭ َﻣﺎ‬ ‫ﺲ ﺇِﻻﱠ ﻟِﻴَ ْﻌﺒُ ُﺪﻭﻥِ﴾ )ﺍﻟﺬﺍﺭﻳﺎﺕ‪.(٥٦ :‬‬ ‫َﺧﻠَﻘ ُ‬ ‫ْﺖ ﺍﻟْ ِﺠ ﱠﻦ َﻭﺍْﻹِﻧْ َ‬ ‫ﻭﺇﺫﻥ ﻓﺈﻥ ﺍﻟﻐﺎﻳﺔ ﺍﻷﺳﺎﺳﻴﺔ ﻣﻦ ﺧﻠﻘﻨﺎ ﻭﺍﳍﺪﻑ ﺍﻟﺮﺋﻴﺴﻲ‬ ‫ﻟﻪ ﻫﻮ ﻣﻌﺮﻓﺔ ﺍﷲ‪ ،‬ﻭﺇﻳﻔﺎﺀ ﺣﻘﻪ ﻣﻦ ﺍﻟﻌﺒﻮﺩﻳﺔ‪ ،‬ﻭﻟﻴﺲ ﺍﻗﺘﻨﺎﺀ‬ ‫ﺍﻟﻘﺼﻮﺭ ﻭﺍﻷﻣﻮﺍﻝ ﺃﻭ ﺍﻷﻛﻞ ﻭﺍﻟﺸﺮﺏ ﻭﺍﻟﺘﻤﺘﻊ ﺑﻠﺬﺍﺋﺬ‬ ‫ﺍﻟﺪﻧﻴﺎ‪ ..‬ﻭﺻﺤﻴﺢ ﺃﻥ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﺣﺎﺟﺎﺕ ﻓﻄﺮﻳﺔ ﺇﻻ ﺃ‪‬ﺎ‬ ‫ﻻ ﺗﺸﻜﻞ ﻏﺎﻳﺔ ﳋﻠﻘﻨﺎ‪ .‬ﻭﻣﺎ ﺟﺎﺀ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺮﺳﻞ ﺇﻻ ﻟﻜﻲ‬ ‫ﻳﺪﻟّﻮﻧﺎ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻐﺎﻳﺔ ﻭﻳﺮﺷﺪﻭﺍ ﺇﱃ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ‪ .‬ﻳﻘﻮﻝ‬ ‫ﻮﺣﻲ ﺇِﻟَﻴ ِﻪ )*( ﻛﺎﺗﺐ ﰲ ﺟﺮﻳﺪﺓ ﺍﻷﻫﺮﺍﻡ ‪ -‬ﻣﺼﺮ‪.‬‬ ‫ِﻦ ﻗَﺒْﻠ َ‬ ‫ِﻦ َﺭ ُﺳ ٍ‬ ‫ﺗﻌﺎﱃ‪َ :‬‬ ‫ِﻚ ﻣ ْ‬ ‫﴿ﻭ َﻣﺎ ﺃَ ْﺭ َﺳ ْﻠﻨَﺎ ﻣ ْ‬ ‫ﻮﻝ ﺇِﻻﱠ ﻧُ ِ ْ‬

‫ﺍﻟﺴﻨﺔ ﺍﻷﻭﱃ ‪ -‬ﺍﻟﻌﺪﺩ )‪٥١ ٢٠٠٦ (٣‬‬

‫‪‬‬

‫ﺃﲪﺪ ‪‬ﺠﺖ *‬ ‫ﻭﺃﻭﻝ ﻣﻼﺣﻈﺔ ﻋﻦ ﻛﺘﺎﺏ »ﺍﻟﻨﻮﺭ ﺍﳋﺎﻟﺪ« ﺃﻧﻪ ﻻ ﻳﺘﻨﺎﻭﻝ ﺍﻟﺴﲑﺓ‬ ‫ِﺭ َﻋ ِﺸﲑَﺗَ َﻚ ﻛﺴﺮﺩ ﺃﺣﺪﺍﺙ ﻭﺫﻛﺮ ﺗﻮﺍﺭﻳﺦ‪ ..‬ﺑﻞ ﻳﺘﻨﺎﻭﳍﺎ ﻣﻦ ﻧﺎﺣﻴﺔ ﻓﻘﻬﻬﺎ‬ ‫ح ﺣﲔ ﻧـﺰﻝ ﺟﱪﻳﻞ ‪ ‬ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ‪َ ﴿ :‬ﻭﺃَﻧْﺬ ْ‬ ‫ﲔ﴾ )ﺍﻟﺸﻌﺮﺍﺀ‪ ،(٢١٤ :‬ﻛﺎﻥ ﻣﻌﲎ ﻫـﺬﺍ ﺃﻥ ﺍﻷﻣﺮ ﺍﻹﳍﻰ ﻭﺣﻜﻤﺘﻬﺎ ﻭﻣﻌﺎﻧﻴﻬﺎ ﻭﺃﺳﺮﺍﺭﻫﺎ‪ ،‬ﻭﻫﺬﺍ ﺃﺻﻌﺐ ﻭﻟﻜﻨﻪ ﺟﻬﺪ ﻣﻄﻠﻮﺏ‪.‬‬ ‫ﺍﻷَﻗ َْﺮﺑِ َ‬ ‫ﺗﺴﻠﻴﻂ ﺍﻷﺿﻮﺍﺀ ﻋﻠﻰ ﺷﺨﺼﻴﺘﻪ ‪‬‬ ‫ﺑﺈﻋﻼﻥ ﺍﻹﺳـﻼﻡ ﻗﺪ ﺟﺎﺀ‪ ..‬ﻣﻦ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﺑـﺪﺃﺕ ﺍﳊﺮﺏ ﺿﺪ‬ ‫ﺇﻥ ﺗﺴﻠﻴﻂ ﺍﻷﺿﻮﺍﺀ ﻋﻠﻰ ﺷﺨﺼﻴﺔ ﺍﻟﺮﺳﻮﻝ ﳏﻤﺪ ‪،‬‬ ‫ﺍﻹﺳﻼﻡ ﻭﺍﳌﺴﻠﻤﲔ ﻭﺍﻟﺮﺳﻮﻝ ‪ ،‬ﻭﺗﺮﻛﺰ ﺍﳍﺠﻮﻡ ﻋﻠﻰ ﺷﺨﺺ‬ ‫ِﺭ ِﻣﻨْ ُﻬ ْﻢ ﻭﺷﺮﺣﻬﺎ ﻭﺑﻴﺎ‪‬ﺎ‪ ،‬ﰒ ﺗﻘﺪﳝﻬﺎ ﻛﻤﻨﻘﺬ ﻟﻠﺒﺸﺮﻳﺔ‪ ،‬ﻭﻛﺪﻭﺍﺀ ﻟﻠﻤﺸﺎﻛﻞ‬ ‫ﺍﻟﺮﺳﻮﻝ ﻭﺩﻋﻮﺗﻪ‪ .‬ﻗﺎﻝ ﺗﻌﺎﱃ َ‬ ‫﴿ﻭ َﻋ ِﺠﺒُﻮﺍ ﺃَ ْﻥ َﺟ َﺎﺀ ُﻫ ْﻢ ُﻣﻨْﺬ ٌ‬ ‫ﺍﺣ ًﺪﺍ ﺍﳌﺴﺘﻌﺼﻴﺔ ﻋﻠﻰ ﺍﳊﻞ ﻭﻟﻸﻣﺮﺍﺽ ﻏﲑ ﺍﻟﻘﺎﺑﻠﺔ ﻟﻠﺸﻔﺎﺀ‪ ،‬ﻭﺇﻇﻬﺎﺭ‬ ‫َﻭﻗ َ‬ ‫ﱠﺍﺏ ‪ ‬ﺃَ َﺟ َﻌ َﻞ ﺍﻵﻟِ َﻬ َﺔ ﺇِﻟَ ًﻬﺎ َﻭ ِ‬ ‫َﺎﻝ ﺍﻟْ َﻜﺎﻓ ُِﺮﻭ َﻥ َﻫﺬَﺍ َﺳ ِ‬ ‫ﺎﺣ ٌﺮ َﻛﺬ ٌ‬ ‫﴿ﻭﺇِﺫَﺍ َﺭﺃَ ْﻭ َﻙ ﻫﺬﻩ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻟﺴﺎﻣﻘﺔ ﻭﺳﲑ‪‬ﺎ ﲟﺎ ﻫﻲ ﺃﻫﻞ ﻟﻪ‪ ...‬ﻫﺬﺍ ﻛﻠﻪ ﻛﺎﻥ‬ ‫ﺇِ ﱠﻥ َﻫﺬَﺍ ﻟَ َﺸ ْﻲ ٌﺀ ُﻋ َﺠ ٌ‬ ‫ﺎﺏ﴾ )ﺹ‪ .(٥-٤ :‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪َ :‬‬ ‫ﺇ ِْﻥ ﻳَﺘﱠ ِﺨﺬُﻭﻧَ َﻚ ﺇِﻻﱠ ُﻫ ُﺰ ًﻭﺍ ﺃَ َﻫﺬَﺍ ﺍﻟﱠﺬِﻱ ﺑَ َﻌ َﺚ ﺍﷲُ َﺭ ُﺳﻮﻻً ‪ ‬ﺇ ِْﻥ َﻛﺎ َﺩ ﻫﺎﺟﺴﺎ ﻣﻦ ﻫﻮﺍﺟﺲ ﻓﻜﺮ ﺍﻟﺸﻴﺦ ﻓﺘﺢ ﺍﷲ ﻛﻮﻟﻦ‪ ،‬ﻭﻣﻮﺿﻮﻋﺎ‬ ‫ﻣﻬﻤﺎ ﻣﻦ ﺍﳌﻮﺍﺿﻴﻊ ﺍﻟﱵ ﻻ ﺳﺒﻴﻞ ﳌﻘﺎﻭﻣﺔ ﺟﺎﺫﺑﻴﺘﻬﺎ ﻭﺳﺤﺮﻫﺎ‪.‬‬ ‫ﺻﺒَ ْﺮﻧَﺎ َﻋﻠَﻴْ َﻬﺎ﴾ )ﺍﻟﻔﺮﻗﺎﻥ‪.(٤٢-٤١ :‬‬ ‫ﻟَﻴُ ِﻀﻠﱡﻨَﺎ َﻋ ْﻦ ﺁﻟِ َﻬﺘِﻨَﺎ ﻟَ ْﻮﻻَ ﺃَ ْﻥ َ‬ ‫ﻭﻫﻮ ﻳﺒﺪﺃ ﻛﺘﺎﺑﻪ ﲟﻘﺪﻣﺔ ﳝﻴﻞ ﻓﻴﻬﺎ ﳉﺎﻧﺐ ﺍﻟﺘﻔﺎﺅﻝ ﻓﻴﻘﻮﻝ‪:‬‬ ‫ﻭﻣﻀﺖ ﺩﻋﻮﺓ ﺍﻟﻨﱯ ﻭﺍﻧﻐﺮﺳﺖ ﰱ ﺍﻷﺭﺽ ﺃﺷﻮﺍﻙ ﺍﳌﺸﺮﻛﲔ؛‬ ‫ﺍ‪‬ﻤﻮﺍ ﺍﻟﻨﱯ ﺑﺄﻧـﻪ ﻛﺎﻫﻦ‪ ،‬ﻭﺍ‪‬ﻤﻮﻩ ﺑﺎﳉﻨﻮﻥ‪ ،‬ﻭﺍ‪‬ﻤﻮﻩ ﺑﺎﻟﺴﺤﺮ‪» ،‬ﻳﻜﻔﻲ ﻟﻼﺳﺘﺪﻻﻝ ﻋﻠﻰ ﻋﻈﻤﺘﻪ ‪ ‬ﺃﻧﻪ ﺑﺎﻟﺮﻏﻢ ﻣﻦ ﻛﻞ ﻋﻮﺍﻣﻞ‬ ‫ﻭﺍ‪‬ﻤﻮﻩ ﺑﺄﻧﻪ ﺍﻓﺘﺮﻯ ﻣﺎ ﺟـﺎﺀ ﺑـﻪ ﻣﻦ ﺍﳊﻖ‪ ،‬ﻭﺃﻋﺎﻧﻪ ﻋﻠﻴﻪ ﻗﻮﻡ ﺍﳍﺪﻡ ﺍﻟﱵ ﺃﺻﺎﺑﺖ ﻋﺼﺮﻧﺎ‪ ،‬ﺇﻻ ﺃﻧﻨﺎ ﻣﺎ ﺯﻟﻨﺎ ﻧﺴﻤﻊ ﻣﻦ ﻓﻮﻕ ﺍﳌﺂﺫﻥ‬ ‫ِﻲ ﺗُ ْﻤﻠَﻰ َﻋﻠَﻴْ ِﻪ ﺑُ ْﻜ َﺮ ًﺓ ﺃﺻﺪﺍﺀ ﻧﺪﺍﺀ »ﺃﺷﻬﺪ ﺃ ّﻥ ﳏﻤﺪﴽ ﺭﺳﻮﻝ ﺍﷲ«‪ .‬ﺗﺄﻣﻠﻮﺍ ﻫﺬﻩ ﺍﻟﻜﺮﺍﻣﺔ‪،‬‬ ‫ﺃﺧﺮﻭﻥ‪َ ﴿ ،‬ﻭﻗَﺎﻟُﻮﺍ ﺃَ َﺳﺎﻃِﲑُ ﺍْﻷَ ﱠﻭﻟِﲔَ ْﺍﻛﺘَﺘَﺒَ َﻬﺎ ﻓَﻬ َ‬ ‫َﻭﺃَ ِﺻﻴﻼً﴾ )ﺍﻟﻔﺮﻗﺎﻥ‪ .(٥ :‬ﻭﻃﻠﺒﻮﺍ ﻣﻨﻪ ﻣﻌﺠﺰﺍﺕ‪ ،‬ﻣﻦ ﻟﻮﻥ ﻣﻌﲔ‪ ،‬ﺇﻥ ﲨﻴﻊ ﺍﻟﻌﻘﺒﺎﺕ ﻭﺍﻟﺴﺪﻭﺩ ﻭﺍﳌﻮﺍﻧﻊ ﺍﻟﱵ ﻭﺿﻌﻬﺎ ﺧﺼﻮﻣﻨﺎ ﻟﻜﻲ‬ ‫ﻭﻫﻰ ﻣﻌﺠﺰﺍﺕ ﻃﻠﺒﻬﺎ ﺃﻗﻮﺍﻡ ﻗﺒﻠﻬﻢ ﻟﻴﺆﻣﻨﻮﺍ ﻭﺭﻏﻢ ﺫﻟﻚ ﱂ ﻳﺆﻣﻨﻮﺍ‪ .‬ﳝﻨﻌﻮﺍ ﺣﺒﻪ ‪ ‬ﻣﻦ ﺍﻟﻘﻠﻮﺏ ﺃﻭ ﻳﺰﻳﻠﻮﺍ ﺫﻛﺮﻩ ﻣﻦ ﺍﻟﻌﻘﻮﻝ‪ ،‬ﻗﺪ‬ ‫ﻭﺯﺍﺩﺕ ﺿﺮﺍﻭﺓ ﺍﳌﺸﺮﻛﲔ ﰲ ﺍﻟﺴﺨﺮﻳﺔ ﻭﺍﻟﺘﺠﺮﻳﺢ ﻭﺍﻻﺳﺘﻬﺎﻧﺔ‪ ،‬ﺍ‪‬ﺎﺭﺕ ﲨﻴﻌﻬﺎ ﻭ‪‬ﺪﻣﺖ ﻭﺃﺯﻳﻠﺖ ﻭﲡﺎﻭﺯ‪‬ﺎ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﻭﺑﺪﺃ‬ ‫ﻭﻛﺎﻥ ﺍﻟﺮﺳﻮﻝ ﳛﺰﻥ ﻟﻌﻨﺎﺩ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻭﺍﺳﺎﻩ ﺍﷲ ﺗﻌﺎﱃ ﻓﻘﺎﻝ‪﴿ :‬ﻗَ ْﺪ ﺍﻟﺸﺒﺎﺏ ﻳﻬﺮﻉ ﺇﻟﻴﻪ ﺑﻜﻞ ﻓﺮﺡ ﻭﺣﺒﻮﺭ‪ .‬ﻻ ﺃﺩﺭﻱ ﺇﺫﺍ ﻛﻨﺘﻢ ﻗﺪ‬ ‫ﻧَﻌﻠَﻢ ﺇِﻧﱠ ُﻪ ﻟَﻴﺤﺰﻧُ َﻚ ﺍﻟﱠﺬِﻱ ﻳﻘُﻮﻟُﻮ َﻥ ﻓَﺈِﻧﱠﻬﻢ ﻻَ ﻳ َﻜ ِّﺬﺑﻮﻧَ َﻚ ﻭﻟَ ِﻜﻦ ﺍﻧﺘﺒﻬﺘﻢ ﺇﱃ ﺍﻟﺬﻳﻦ ﳝﻸﻭﻥ ﺍﳌﺴﺎﺟﺪ ﻋﻠﻰ ﺳﻌﺘﻬﺎ ﰲ ﺻﻼﺓ ﺍﳉﻤﻌﺔ‪،‬‬ ‫َْ ُ‬ ‫ُْ ُ ُ‬ ‫َ‬ ‫َ ﱠ‬ ‫ُْ‬ ‫ﻟﻮ ﺩﻗﻘﺘﻢ ﺍﻟﻨﻈﺮ ﻻﻛﺘﺸﻔﺘﻢ ﺃﻥ ﻣﻌﻈﻤﻬﻢ ﻣﻦ ﺍﻟﺸﺒﺎﺏ‪ .‬ﻣﺎ ﺍﻟﺬﻱ‬ ‫ﱠ‬ ‫ﲔ ﺑِﺂﻳَ ِ‬ ‫ﺤ ُﺪﻭ َﻥ﴾ )ﺍﻷﻧﻌﺎﻡ‪.(٣٣ :‬‬ ‫ﺍﻟﻈﺎﻟِ ِﻤ َ‬ ‫ﺎﺕ ﺍﷲِ ﻳَ ْﺠ َ‬ ‫ﻳﺪﻓﻊ ﻫﺆﻻﺀ ﺍﻟﺸﺒﺎﺏ ﰲ ﺑﺮﺩ ﺍﻟﺸﺘﺎﺀ ﺍﻟﻘﺎﺭﺱ ﻭﰲ ﺍﳌﻄﺮ ﻭﺍﻟﺜﻠﺞ ﺇﱃ‬ ‫ﻛﺘﺎﺏ »ﺍﻟﻨﻮﺭ ﺍﳋﺎﻟﺪ«‬ ‫ّ‬ ‫ﺗﺼﻄﻚ ﻣﻦ ﺍﻟﱪﺩ؟ ﻣﻦ ﻳﺪﻓﻊ‬ ‫ﺍﳌﺴﺎﺟﺪ ﻭﺇﱃ ﺍﻟﻮﺿﻮﺀ ﻭﺃﺳﻨﺎﻧُﻬﻢ‬ ‫ﺃﺣﻴﺎﻧﺎ ﺗﻜﻮﻥ ﺍﻟﻠﻐﺔ ﻋﺎﺋﻘﺎ ﰲ ﺍﻧﺘﺸﺎﺭ ﺍﻟﺜﻘﺎﻓﺔ ﻭﻋﻤﻮﻡ ﺍﻟﻔﺎﺋﺪﺓ‪ ،‬ﻫﺆﻻﺀ ‪-‬ﺑﺮﻏﻢ ﳏﺎﻭﻟﺔ ﺃﺭﺑﺎﺏ ﺍﻟﻀﻼﻟﺔ ﻭﺍﻟﻄﻐﻴﺎﻥ‪ -‬ﺟﺬ‪‬ﻢ ﳓﻮﻫﻢ‬ ‫ﻣﻦ ﻫﻨﺎ ﲡﻲﺀ ﺃﳘﻴﺔ ﺍﻟﺘﺮﲨﺔ‪ ..‬ﻭﻗﺪ ﻇﻬﺮ ﰲ ﺗﺮﻛﻴﺎ ﻛﺘﺎﺏ ﻋﻦ ﺑﻘﻮﺓ ﻻ ﺗﻘﺎﻭﻡ؟ ﺇ‪‬ﺎ ﻗﻮﺓ ﺍﳉﺎﺫﺑﻴﺔ ﺍﻟﻘﺪﺳﻴﺔ ﻟﻠﺮﺳﻮﻝ ﳏﻤﺪ ‪«.‬‬ ‫ﺍﻟﺮﺳﻮﻝ ﺻﻼﺓ ﺍﷲ ﻭﺳﻼﻣﻪ ﻋﻠﻴﻪ‪ ،‬ﻭﻇﻠّﺖ ﺟﻮﺍﻫﺮ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﰲ‬ ‫ﲝﺐ ﻋﻤﻴﻖ‬ ‫ﻭﺍﺿﺢ ﻣﻦ ﻛﺘﺎﺏ »ﺍﻟﻨﻮﺭ ﺍﳋﺎﻟﺪ« ﺃﻥ ﺻﺎﺣﺒﻪ ﻛﺘﺒﻪ ّ‬ ‫ﻣﺘﻨﺎﻭﻝ ﺍﻷﺗﺮﺍﻙ ﻭﺣﺪﻫﻢ ﺣﱵ ﺗﺮﺟﻢ ﺍﻟﻜﺘﺎﺏ ﺇﱃ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪،‬‬ ‫ﻣﻦ ﺍﷲ‬ ‫ﻟﻠﺮﺳﻮﻝ ‪ ،‬ﻳﻘﻮﻝ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﻓﺘﺢ ﺍﷲ ﻛﻮﻟﻦ‪» :‬ﻋﻨﺪﻣﺎ ّ‬ ‫ﻭﺑﺎﺗﺖ ﻛﻨﻮﺯﻩ ﰲ ﻣﺘﻨﺎﻭﻝ ﺍﻟﻌﺮﺏ‪.‬‬ ‫ﻋﻠﻲ ﺑﺰﻳﺎﺭﺓ ﺍﻷﺭﺍﺿﻲ ﺍﳌﻘﺪﺳﺔ ﻟﻜﻲ ﺃﻋﻔﺮ ﻭﺟﻬﻲ ﺑﺘﺮﺍ‪‬ﺎ ﺑ َﺪﺕ‬ ‫ّ‬ ‫ﻗﺎﻡ ﺑﺘﺮﲨﺔ ﺍﻟﻜﺘﺎﺏ ﺍﻷﺩﻳﺐ ﺍﻟﺘﺮﻛﻲ ﺃﻭﺭﺧﺎﻥ ﳏﻤﺪ ﻋﻠﻲ‪ ،‬ﺃﻣﺎ ﱄ ﻣﺪﻳﻨﺔ ﺍﻟﺮﺳﻮﻝ ﻣﻀﻴﺌﺔ ﻭﻧﻮﺭﺍﻧﻴﺔ ﺇﱃ ﺩﺭﺟﺔ ﺃﻧﲏ ﺫﻗﺖ ﻣﻌﻬﺎ‬ ‫ﻣﺆﻟﻒ ﺍﻟﻜﺘﺎﺏ ﻓﻬﻮ ﺍﻟﻌﺎﱂ ﺍﳉﻠﻴﻞ ﳏﻤﺪ ﻓﺘﺢ ﺍﷲ ﻛﻮﻟﻦ‪ ..‬ﺍﺳﻢ ﺳﻌﺎﺩﺓ ﺭﻭﺣﻴﺔ ﻏﺎﻣﺮﺓ ﻭﻓﺮﺣﺎ ﻻ ﻳﻮﺻﻒ‪ ،‬ﻭﺷﻌﺮﺕ ﺃﻧﻪ ‪-‬ﻋﻠﻰ‬ ‫ﺍﻟﻜﺘﺎﺏ »ﺍﻟﻨﻮﺭ ﺍﳋﺎﻟﺪ ﳏﻤﺪ‪ ،‬ﻣﻔﺨﺮﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ«‪..‬‬ ‫ﻓﺮﺽ ﺍﳌﺴﺘﺤﻴﻞ‪ -‬ﻟﻮ ﻓﺘﺤﺖ ﱄ ﺃﺑﻮﺍﺏ ﺍﳉﻨﺔ ﻛﻠﻬﺎ ﻭﺩﻋﻴﺖ ﺃﻥ‬ ‫‪٥٠‬‬

‫ﺍﻟﺴﻨﺔ ﺍﻷﻭﱃ ‪ -‬ﺍﻟﻌﺪﺩ )‪٢٠٠٦ (٣‬‬

‫ﺛﺎﻣﻨﺎ‪ :‬ﺍﳌﻨﻬﺞ ﰲ ﻣﻮﺍﺟﻬﺔ ﺍﻟﻔﻮﺿﻰ ﻭﺍﳋﺮﺍﻓﺔ ﻭﺍﻟﻈﻦ ﻭﺍﳍﻮﻯ‪.‬‬

‫ﺑﲔ ﺍﻟﺘﻨـﺰﻳﻞ ﻭﺍﻟﺘﺎﺭﻳﺦ‪ .‬ﺇﻥ ﺍﳌﻌﻄﻰ ﺍﻟﻘﺮﺁﱐ ﻳﺮﻫﺺ‪ ،‬ﻭﻳﺼﻒ‪،‬‬ ‫ﻭﻳﻌﻘﺐ‪ ،‬ﻭﻳﻨﺬﺭ‪ ،‬ﻭﻳﻌﺪ‪ ..‬ﻭﻫﻮ ﰲ ﺧﻄﻮﺍﺗﻪ ﺍﳋﻤﺲ ﻫﺬﻩ ﳝﺎﺭﺱ‬ ‫ﺗﺎﺳﻌﺎ‪ :‬ﺍﳌﻌﺮﻓﺔ ﰲ ﻣﻮﺍﺟﻬﺔ ﺍﳉﻬﻞ ﻭﺍﻷﻣﻴﺔ‪.‬‬ ‫ﺗﻐﻄﻴﺔ ﺗﺎﺭﳜﻴﺔ ﻟﻠﻌﺪﻳﺪ ﻣﻦ ﻭﻗﺎﺋﻊ ﺍﻟﺴﲑﺓ ﺍﳌﺘﺸﻜﻠﺔ ﰲ ﺍﻟﺰﻣﻦ‬ ‫ﻋﺎﺷﺮﺍ‪ :‬ﺍﻹﻧﺴﺎﻥ ﺍﳌﺴﻠﻢ ﺍﳉﺪﻳﺪ ﺍﳌﻠﺘﺰﻡ ﲟﻨﻈﻮﻣﺔ ﺍﻟﻘﻴﻢ ﺍﳋﻠُﻘﻴﺔ‬ ‫ﻭﺍﳌﻜﺎﻥ‪ ،‬ﺃﻱ ﰲ ﺍﻟﺘﺎﺭﻳﺦ‪.‬‬ ‫ﺍﳉﺎﻫﻠﻲ ﺍﳌﺘﻤﺮﺱ‬ ‫ﻭﺍﻟﺴﻠﻮﻛﻴﺔ ﺍﳌﺘﺠﺬّﺭﺓ ﰲ ﺍﻟﻌﻘﻴﺪﺓ‪ ،‬ﰲ ﻣﻮﺍﺟﻬﺔ‬ ‫ّ‬ ‫ﻭﻟﻘﺪ ﲢﺪﺙ ﺍﻟﺸﻬﻴﺪ ﺳﻴﺪ ﻗﻄﺐ ﻃﻮﻳﻼ ﻋﻦ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻭﻫﻮ ﻋﻠﻰ ﺍﻟﻔﻮﺿﻰ ﻭﺍﻟﺘﺴﻴّﺐ ﻭﲡﺎﻭﺯ ﺍﻟﻀﻮﺍﺑﻂ ﻭﻛﺮﺍﻫﻴﺔ ﺍﻟﻨﻈﺎﻡ‪.‬‬ ‫ﻳﻜﺘﺐ ﻣﻘﺪﻣﺎﺗﻪ ﺍﳋﺼﺒﺔ ﰲ »ﺍﻟﻈﻼﻝ«‪ ،‬ﻋﱪ ﺗﻔﺴﲑﻩ ﻟﻠﺴﻮﺭ ﺍﻟﱵ‬ ‫ﻭﻛﺎﻧﺖ ﺁﻳـﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺃﺣﺎﺩﻳﺚ ﺭﺳـﻮﻝ ﺍﷲ ‪‬‬ ‫ﺃﺭﺳﺖ ﲨﻠﺔ ﻣﻦ ﺍﻟﻘﻴﻢ ﺍﳌﻨﻬﺠﻴﺔ ﻭﺁﻟﻴﺎﺕ ﺍﻟﻌﻤﻞ ﺍﻟﱵ‬ ‫ﻗ ﱠﺪﻣﺖ ﻣﺎﺩﺓ ﺳﺨﻴﺔ ﻋﻦ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻟﻐﺰﻭﺍﺕ ﻭﺍﻟﻮﻗﺎﺋﻊ ﻭﺍﳌﻌﻄﻴﺎﺕ ﻭﺗﻌﺎﻟﻴﻤﻪ ﻗﺪ‬ ‫ْ‬ ‫ﺍﻟﺘﺸﺮﻳﻌﻴﺔ‪ ،‬ﻋﻠﻰ ﻣﺪﻯ ﻋﺼﺮ ﺍﻟﺮﺳﺎﻟﺔ ﻣﻦ ﺑﺪﺋﻪ ﺣﱴ ﻣﻨﺘﻬﺎﻩ‪ .‬ﻛﻤﺎ ﻣ ّﻬﺪﺕ ﻟﻠﻤﺘﻐﲑﺍﺕ ﺍﻟﻌﺸﺮﺓ ﺍﻵﻧﻔﺔ ﺍﻟﺬﻛﺮ‪ ،‬ﻭﺩﻋﻤﺘْﻬﺎ‪ ،‬ﻭﻭﺿﻌﺖ‬ ‫ﲢﺪﺙ ﻋﻦ ﻃﺮﻳﻘﺔ ﻋﻤﻞ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﰲ ﺇﺣﺪﺍﺙ ﺍﻟﺘﻐﻴﲑ‪ ،‬ﻭﻫﻮ ‪-‬ﺇﱃ ﺟﺎﻧﺒﻬﺎ‪ -‬ﺷﺒﻜﺔ ﻣﻦ ﺍﻟﺸﺮﻭﻁ ﻫﻴﺄﺕ ﺍﳌﻨﺎﺥ ﺍﳌﻼﺋﻢ ﻟﻠﻔﻌﻞ‬ ‫ﰲ ﺑﺪﺀ ﺍﻟﺘﺤﻠﻴﻞ ﻭ‪‬ﺎﻳﺘﻪ‪ ،‬ﺗﻐﻴﲑ ﺗﺎﺭﳜﻲ ﻳﻨﻄﻮﻱ ﺑﺎﻟﻀﺮﻭﺭﺓ ﻋﻠﻰ ﺍﳊﻀﺎﺭﻱ‪ ،‬ﻭﻣﻦ ﺑﲔ ﺗﻠﻚ ﺍﻟﻘﻴﻢ ﻭﺍﻵﻟﻴﺎﺕ‪:‬‬ ‫ﺑﻌﺪﻩ ﺍﳊﻀﺎﺭﻱ ﺃﻭ ﺍﻟﻌﻤﺮﺍﱐ‪ ،‬ﺑﺎﳌﻔﻬﻮﻡ ﺍﻟﺸﺎﻣﻞ ﻟﻠﻜﻠﻤﺔ‪.‬‬ ‫‪ .١‬ﺍﳌﻌﺮﻓﺔ ﻫﻲ ﺣﺠﺮ ﺍﻟﺰﺍﻭﻳﺔ‪ .٢ .‬ﺍﻟﻨـﺰﻭﻉ ﺇﱃ ﺍﻷﻣﺎﻡ‪.‬‬ ‫ﻟﻘﺪ ﻛﺎﻧﺖ ﺣﻴﺎﺓ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﺍﻟﻜﺎﺩﺣﺔ ﻭﺟﻬﺪﻩ ﺍﳌﻮﺻﻮﻝ ﺣﱴ‬ ‫ﺁﺧﺮ ﳊﻈﺔ‪ ،‬ﺷﻬﺎﺩ ًﺓ ﺣﻴﺔ ﻋﻠﻰ ﻗﺪﺭﺓ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﺍﻟﻨﱯ‪ ،‬ﻋﻠﻰ ﺍﻹﳒﺎﺯ‬ ‫ﺣﻀﺎﺭﻱ‪ .‬ﻭﻟﻘﺪ‬ ‫ﻭﺍﻟﺘﻐﻴﲑ ﺑﻜﻞ ﻣﺎ ﺗﻨﻄﻮﻱ ﻋﻠﻴﻪ ﺍﻟﻜﻠﻤﺘﺎﻥ ﻣِﻦ ﺑﻌﺪ‬ ‫ّ‬ ‫ﺟﺎﺀﺕ ﺷﻬﺎﺩﺓ ﺍﻟﺒﺎﺣﺚ ﺍﻷﻣﺮﻳﻜﻲ ﺍﳌﻌﺎﺻﺮ »ﻣﺎﻳﻜﻞ ﻫﺎﺭﺕ« ﰲ‬ ‫»ﺍﳌﺎﺋﺔ ﺍﻷﻭﺍﺋﻞ« ﺗﺄﻛﻴﺪﺍ ﳍﺬﺍ ﺍﳌﻌﲎ‪.‬‬

‫‪ .٣‬ﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﻫﺪﺭ ﺍﻟﻄﺎﻗﺔ‪ .٤ .‬ﻣﺒﺪﺃ ﺍﻻﺳﺘﺨﻼﻑ‪ .٥ .‬ﻣﺒﺪﺃ‬ ‫ﺍﻟﺘﺴﺨﲑ‪ .٦ .‬ﺍﻟﺘﺤﻔﻴﺰ ﻋﻠﻰ ﺍﻟﻌﻤﻞ ﻭﺍﻹﺑﺪﺍﻉ‪ .٧ .‬ﳎﺎ‪‬ﺔ ﺍﻟﺘﺨﺮﻳﺐ‬ ‫ﻭﺍﻹﻓﺴﺎﺩ‪ .٨ .‬ﺍﻟﺘﻮﺍﺯﻥ ﺑﲔ ﺍﻷﺿﺪﺍﺩ ﻭﺍﻟﺜﻨﺎﺋﻴﺎﺕ‪ ،‬ﻭﺗﻮﺣﺪﻫﺎ‪.٩ .‬‬ ‫ﺍﻟﺘﻨﺎﻏﻢ ﻭﺍﻟﻮﻓﺎﻕ ﻣﻊ ﺍﻟﻄﺒﻴﻌﺔ ﻭﺍﻟﻌﺎﱂ ﻭﺍﻟﻜﻮﻥ‪ .١٠ .‬ﲢﺮﻳﺮ ﺍﻹﻧﺴﺎﻥ‬ ‫)‪(١‬‬ ‫ﻭﺍﳉﻤﺎﻋﺎﺕ ﻭﺍﻟﺸﻌﻮﺏ ﻋﻠﻰ ﺍﳌﺴﺘﻮﻳﺎﺕ ﻛﺎﻓﺔ‪.‬‬

‫ﻭﻋﻨﺪﻣﺎ ﺟﺎﺀﺕ ﺍﻟﺴﻨﺔ ﺍﻟﺘﺎﺳﻌﺔ ﻟﻠﻬﺠﺮﺓ‪ ،‬ﻭﻧﺰﻟﺖ ﺁﻳﺎﺕ )ﺃﻭ‬ ‫ﺇﻋﻼﻥ( ﺑﺮﺍﺀﺓ ﰲ ﺻﺪﺭ ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ‪ ،‬ﻟﺘﺼﻔﻴﺔ ﺍﻟﻮﺟﻮﺩ ﺍﻟﻮﺛَﲏ ﰲ‬ ‫ﺟﺰﻳﺮﺓ ﺍﻟﻌﺮﺏ‪ ،‬ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻗﺪ ﺣﻘّﻖ‪ ،‬ﻭﺻﺤﺎﺑﺘﻪ ﺍﻟﻜﺮﺍﻡ‬ ‫‪ ‬ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﻟﻔﻌﻞ ﺍﻟﺘﺎﺭﳜﻲ‪ ،‬ﺍﳌﻨﺠﺰﺍﺕ ﺍﻟﺘﺎﻟﻴﺔ ﺍﻟﱵ ﻳﻨﻄﻮﻱ‬ ‫ﻛﻞ ﻣﻨﻬﺎ ﻋﻠﻰ ﺑُﻌﺪ ﺣﻀﺎﺭﻱ ﻣﺆﻛﺪ‪:‬‬

‫ﻭﻭﻇﻴﻔﺘﻪ ﺍﻟﺘﻌﺒﺪﻳﺔ ﻭﺍﻟﻌﻤﺮﺍﻧﻴﺔ‪ ..‬ﺍﻟﺒﺪﻳﻞ ﺍﳌﺘﻮﺍﺯﻥ ﰲ ﻣﻮﺍﺟﻬﺔ‬ ‫ﻮﺏ َﻋﻠَﻴْ ُﻜ ْﻢ َﻭﻳُﺮِﻳ ُﺪ‬ ‫ﺣﻀﺎﺭﺍﺕ ﺍﳌﻴﻞ ﻭﺍﻻﳓﺮﺍﻑ‪َ ﴿ :‬ﻭﺍﷲُ ﻳُﺮِﻳ ُﺪ ﺃَﻥ ﻳَﺘُ َ‬ ‫ﺍﻟﺸ َﻬ َﻮ ِ‬ ‫ﺍﺕ ﺃَﻥ ﺗَﻤِﻴﻠُﻮﺍ َﻣﻴْ ً‬ ‫ﻴﻤﺎ﴾ )ﺍﻟﻨﺴﺎﺀ‪.(٢٧ :‬‬ ‫ِﻳﻦ ﻳَﺘﱠﺒ ُِﻌﻮ َﻥ ﱠ‬ ‫ﺍﻟﱠﺬ َ‬ ‫ﻼ َﻋ ِﻈ ً‬ ‫ﻭﻳﺒﻘﻰ ﻋﺼﺮ ﺍﻟﺮﺳﺎﻟﺔ ﻣﻨﺠﻤﺎ ﺳﺨﻴﺎ ﻟﻠﻌﻄﺎﺀ ﻭﻓﻖ ﻫﺬﺍ ﺍﳌﻨﻬﺞ‬ ‫ﺃﻭ ﺫﺍﻙ ﻓﻴﻤﺎ ﱂ ﻳﺸﻬﺪﻩ ﻋﺼﺮ ﻣﻦ ﺍﻟﻌﺼﻮﺭ‪ .‬ﻭﻣﺎ ﺫﺍﻙ ﺇﻻ ﳌﺎ ﺣﻘﻘﻪ‬ ‫ﻫﺬﺍ ﺍﻟﻌﺼﺮ ﻣﻦ ﺗﻐﻴﲑ ﺟﺬﺭﻱ ﳏﻠﻴﺎ ﻭﺇﻗﻠﻴﻤﻴﺎ ﻭﻋﺎﳌﻴﺎ‪ ،‬ﻭﻋﻠﻰ ﻛﻞ‬ ‫ﺍﳌﺴﺘﻮﻳﺎﺕ‪ ،‬ﻭﳌﺎ ﺍﻧﻄﻮﻯ ﻋﻠﻴﻪ ﻣﻦ ﻗﻴﻢ ﻭﺧﱪﺍﺕ ﲤﻠﻚ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ‬ ‫ﺍﻟﻔﺎﻋﻠﻴﺔ ﻭﺍﳊﻀﻮﺭ ﰲ ﻛﻞ ﺯﻣﺎﻥ ﻭﻣﻜﺎﻥ‪.‬‬

‫ﲟﻌﻴﺎﺭﻱ‬ ‫ﻟﻘﺪ ﺟﺎﺀ ﺍﻹﺳﻼﻡ ﻟﻜﻲ ﻳﺘﺤﺮﻙ ﻭﻓﻖ ﺩﻭﺍﺋﺮ ﺛﻼﺙ‪ :‬ﺗﺒﺪﺃ‬ ‫ﻟﻘﺪ ﺣﺎﻭﻝ ﺍﻟﺒﺎﺣﺚ ﺍﳌﺬﻛﻮﺭ ﺃﻥ ﻳﺴﺘﻘﺼﻲ ﻭﻳﺪﺭﺱ َ‬ ‫ﺍﻹﳒﺎﺯ ﻭﺍﻟﺘﻐﻴﲑ‪ ،‬ﺃﻋﻈﻢ ﻣﺎﺋ ِﺔ ﺷﺨﺼﻴﺔ ﰲ ﺗﺎﺭﻳﺦ ﺍﻟﺒﺸﺮﻳﺔ‪ ...‬ﰒ ﺑﺎﻹﻧﺴﺎﻥ ﻭﲤﺮ ﺑﺎﻟﺪﻭﻟﺔ ﻭﺗﻨﺘﻬﻲ ﺇﱃ ﺍﳊﻀﺎﺭﺓ ﺍﻟﱵ ﺳﻴﻘﺪﺭ ﳍﺎ ﺃﻥ‬ ‫ﻣﻀﻰ ﻟﻜﻲ ﻳﻨ ّﻔﺬ ﺧﻄﻮﺓ ﺗﺎﻟﻴﺔ‪ ،‬ﺑﺎﺧﺘﻴﺎﺭ ﺃﻋﻈﻢ ﺭﺟﻞ ﻣﻦ ﺑﲔ ﻫﺬﻩ ﺗَﻨْﺪﺍﺡ ﻟﻜﻲ ﺗﻐﻄﻲ ﻣﺴﺎﺣﺎﺕ ﻭﺍﺳﻌﺔ ﻣﻦ ﺍﻟﻌﺎﱂ ﺍﻟﻘﺪﱘ‪.‬‬ ‫ﺍﻟﺸﺨﺼﻴﺎﺕ ﺍﳌﺎﺋﺔ‪ ،‬ﻭﺑﺎﳌﻌﻴﺎﺭﻳﻦ ﺫﺍ‪‬ﻤﺎ‪ ،‬ﻓﺈﺫﺍ ﺑﺎﺧﺘﻴﺎﺭﻩ ﻳﻘﻊ ﻋﻠﻰ‬ ‫ﻟﻘﺪ ﻛﺎﻥ ﻫﺪﻑ ﺍﳉﻬﺪ ﺍﻟﻨﺒﻮﻱ ﰲ ﻋﺼﺮ ﺍﻟﺮﺳﺎﻟﺔ ﻫﻮ ﺍﻟﺘﺄﺳﻴﺲ‬ ‫ﳏﻤﺪ ‪ ‬ﻓﻴﻌﺘﱪﻩ ﺃﻋﻈﻢ ﺷﺨﺼﻴﺔ ﰲ ﺍﻟﺘﺎﺭﻳﺦ‪ ،‬ﻭﺫﻟﻚ ﰲ ﻗﺪﺭﺗﻪ ﳊﻀﺎﺭﺓ ﺇﳝﺎﻧﻴﺔ ﺗﺴﺘﻤﺪ ﻣﻨﻬﺠﻬﺎ ﻭﻣﻔﺮﺩﺍ‪‬ﺎ ﻣﻦ ﻫﺪﻱ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‪،‬‬ ‫ﻋﻠﻰ ﺗﻨﻔﻴﺬ ﺇﳒﺎﺯ ﻛﺒﲑ ﻭﻣﺘﻐﲑﺍﺕ ﺍﻧﻘﻼﺑﻴﺔ ﺗﻨﻄﻮﻱ ﻋﻠﻰ ﺍﻟﺪﻳﲏ ﻭﺗﻘﻮﻡ ﻋﻠﻰ ﻟﻘﺎﺀ ﺍﻟﻮﺣﻲ ﺑﺎﻟﻮﺟﻮﺩ‪ ،‬ﳌﺠﺎ‪‬ﺔ ﺣﻀﺎﺭﺍﺕ ﺍﻟﻜﻔﺮ‬ ‫ﻭﺍﻟﺪﻧﻴﻮﻱ ﻣﻌﺎ‪.‬‬ ‫ﻭﺍﻟﻀﻼﻝ‪ ،‬ﻭﺇﺯﺍﺣﺘﻬﺎ‪ ،‬ﻭﺍﻟﺘﺤﻘﻖ ﺑﺎﻟﺒﺪﻳﻞ ﺍﳊﻀﺎﺭﻱ ﺍﳌﻼﺋﻢ ﻟﻺﻧﺴﺎﻥ‬

‫ﺃﻭﻻ‪ :‬ﺍﻟﺘﻮﺣﻴﺪ ﰲ ﻣﻮﺍﺟﻬﺔ ﺍﻟﺸﺮﻙ ﻭﺍﻟﺘﻌﺪﺩ‪.‬‬

‫ﺛﺎﻧﻴﺎ‪ :‬ﺍﻟﻮﺣﺪﺓ ﰲ ﻣﻮﺍﺟﻬﺔ ﺍﻟﺘﺠ ّﺰﺅ‪.‬‬ ‫ﺛﺎﻟﺜﺎ‪ :‬ﺍﻟﺪﻭﻟﺔ ﰲ ﻣﻮﺍﺟﻬﺔ ﺍﻟﻘﺒﻴﻠﺔ‪.‬‬

‫ﺭﺍﺑﻌﺎ‪ :‬ﺍﻟﺘﺸﺮﻳﻊ ﰲ ﻣﻮﺍﺟﻬﺔ ﺍﻟﻌﺮﻑ‪.‬‬ ‫ﺧﺎﻣﺴﺎ‪ :‬ﺍﳌﺆﺳﺴﺔ ﰲ ﻣﻮﺍﺟﻬﺔ ﺍﻟﺘﻘﺎﻟﻴﺪ‪.‬‬ ‫ﺳﺎﺩﺳﺎ‪ :‬ﺍﻷﻣﺔ ﰲ ﻣﻮﺍﺟﻬﺔ ﺍﻟﻌﺸﲑﺓ‪.‬‬ ‫ﺳﺎﺑﻌﺎ‪ :‬ﺍﻹﺻﻼﺡ ﻭﺍﻹﻋﻤﺎﺭ ﰲ ﻣﻮﺍﺟﻬﺔ ﺍﻟﺘﺨﺮﻳﺐ ﻭﺍﻹﻓﺴﺎﺩ‪.‬‬

‫)*( ﻛﻠﻴﺔ ﺍﻵﺩﺍﺏ‪ ،‬ﺟﺎﻣﻌﺔ ﺍﳌﻮﺻﻞ ‪ -‬ﺍﻟﻌﺮﺍﻕ‪.‬‬ ‫)‪ (١‬ﲤﺖ ﻣﻌﺎﳉﺔ ﻫﺬﻩ ﺍﳌﺒﺎﺩﻱﺀ ﺑﺎﻟﺘﻔﺼﻴﻞ ﰲ ﻛﺘﺎﺏ )ﻣﺪﺧﻞ ﺇﱃ ﺍﻟﺘﺎﺭﻳﺦ ﻭﺍﳊﻀﺎﺭﺓ‬ ‫ﻭﺍﻻﺳﻼﻣﻴﺔ( ﻟﻠﻤﺆﻟﻒ‪ ،‬ﺍﳉﺎﻣﻌﺔ ﺍﻻﺳﻼﻣﻴﺔ ﺍﻟﻌﺎﳌﻴﺔ‪ ،‬ﻣﺎﻟﻴﺰﻳﺎ ‪ ٢٠٠١ -‬ﻡ‪ ،‬ﺹ‪٣٠٩‬‬ ‫–‪.٣٢٨‬‬

‫ﺍﻟﺴﻨﺔ ﺍﻷﻭﱃ ‪ -‬ﺍﻟﻌﺪﺩ )‪٤٩ ٢٠٠٦ (٣‬‬

‫ﺍﻷﺻﻴﻠﺔ ﰲ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﻭﻗﺎﺋﻊ ﺍﻟﺴﲑﺓ ﻓﺤﺴﺐ‪ ،‬ﻭﺇﳕﺎ ﺃﻳﻀﺎ ﻟﻜﻲ ﺍﻟﱵ ّ‬ ‫ﻣﻜﻨﺖ ﺍﻷﻣﺔ ﺍﻟﻨﺎﺷﺌﺔ ﻣﻦ ﺑﻨﺎﺀ ﺣﻀﺎﺭ‪‬ﺎ ﺍﳌﺘﻤﻴﺰﺓ ﺑﻌﺪ ﻋﻘﻮﺩ‬ ‫ﻣﻌﻤﻘﺔ ﰲ ﻫﺬﻩ ﺍﻟﻮﺍﻗﻌﺔ ﺃﻭ ﺗﻠﻚ‪ ،‬ﻭﻓﻖ ﻣﻌﺎﻳﲑ ﻧﻘﺪﻳﺔ ﻣﻌﺪﻭﺩﺓ ﻣﻦ ﺍﻟﺰﻣﻦ‪.‬‬ ‫ﺗﻨ ّﻔﺬ ﺩﺭﺍﺳﺎﺕ ﱠ‬ ‫ﺻﺎﺭﻣﺔ‪ ،‬ﻭﻗﺪﺭﺓ ﻋﻠﻰ ﺍﻹﻣﺴﺎﻙ ﺑﺎﻟﺪﻗﺎﺋﻖ ﻭﺍﻟﺘﻔﺎﺻﻴﻞ ﻭﺍﳉﺰﺋﻴﺎﺕ‪،‬‬ ‫ﺍﳌﺪﻭﻧﺎﺕ ﺍﻷﻭﱃ ﻷﺧﺒﺎﺭﻳّﻲ ﻭﻣﺆﺭﺧﻲ ﺍﻟﺴﲑﺓ ﻛﻤﻐﺎﺯﻱ‬ ‫ﻭﻟﻌﻞ ﱠ‬ ‫ﺗُﻌﲔ ﺍﻟﺒﺎﺣﺚ ﻋﻠﻰ ﺍﻹﻳﻐﺎﻝ ﰲ ﺷﺮﺍﻳﲔ ﺍﻟﻮﺍﻗﻌﺔ ﻣﻦ ﺃﺟﻞ ﺍﻟﻮﺻﻮﻝ ﺍﻟﻮﺍﻗﺪﻱ‪ ،‬ﻭﺳﲑﺓ ﺍﺑﻦ ﺇﺳﺤﺎﻕ‪ ،‬ﻭﻃﺒﻘﺎﺕ ﺍﺑﻦ ﺳﻌﺪ‪ ،‬ﻭﺃﻧﺴﺎﺏ‬ ‫ﺃﻭ ﳏﺎﻭﻟﺔ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺑﻨﻴﺘﻬﺎ ﺍﻷﺳﺎﺳﻴﺔ ﻛﻤﺎ ﺗﺸﻜﻠﺖ ﻓﻌﻼ‪ ،‬ﻻ ﺍﻟﺒﻼﺫﺭﻱ‪ ،‬ﻭﺗﺎﺭﻳﺦ ﺍﻟﻄﱪﻱ‪...‬ﺍﱁ‪ ،‬ﺑﺈﻋﻄﺎﺋﻬﺎ ﻣﺴﺎﺣﺔ ﻭﺍﺳﻌﺔ‬ ‫ﻛﻤﺎ ﺇﺭﺍﺩ ﳍﺎ ﺍﻟﺮﻭﺍﺓ ﻭﺍﻷﺧﺒﺎﺭﻳﻮﻥ ﻭﺍﳌﺆﺭﺧﻮﻥ ﺃﻥ ﺗﻜﻮﻥ‪.‬‬ ‫ﻟﻠﻤﻐﺎﺯﻱ ‪-‬ﻭﺃﺣﻴﺎﻧﺎ ﻟﻠﺮﺟﺎﻝ ﺃﻭ ﺍﻟﺸﻤﺎﺋﻞ‪ -‬ﺿﻴّﻘَﺖ ﺍﳋﻨﺎﻕ ﻋﻠﻰ‬

‫ﻭﰲ ﻣﻮﺍﺯﺍﺓ ﻫﺬﺍ‪ ،‬ﺃﺧﺬﺕ ﺗﻈﻬﺮ ﺩﺭﺍﺳﺎﺕ ﲣﺼﺼﻴﺔ ﰲ ﺍﻟﺴﲑﺓ ﺍﻟﺒﻌﺪ ﺍﻟﻌﻤﺮﺍﱐ ﺃﻭ ﺍﳊﻀﺎﺭﻱ ﻟﻌﺼﺮ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﺬﻱ ﲤﻜﻦ ﺑﻌﺪ‬ ‫ﺑﺎﲡﺎﻩ ﺁﺧﺮ‪ ...‬ﻻ ﺗﻘﻒ ﻋﻨﺪ ﻫﺬﻩ ﺍﻟﻮﺍﻗﻌﺔ ﺃﻭ ﺗﻠﻚ ﰲ ﻧﺴﻴﺠﻬﺎ ﻛﻔﺎﺡ ﻣﺮﻳﺮ ﻣﻦ ﺇﻗﺎﻣﺔ ﺩﻭﻟﺔ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻭﺿﻊ ﺍﻟﺘﺄﺳﻴﺴﺎﺕ ﺍﻷﻭﱃ‬ ‫ﺍﻟﻌﺎﻡ‪ ،‬ﻭﺇﳕﺎ ﺗﺘﻌﺎﻣﻞ ﻣﻌﻬﺎ ﻛﻜﻞ‪ ،‬ﻭﻟﻜﻦ ﻣﻦ ﻣﻨﻄﻠﻖ ﻣﻨﻬﺠﻲ ﳏﺪﺩ ﳊﻀﺎﺭﺗﻪ ﺍﳌﺘﻤﻴﺰﺓ‪.‬‬ ‫ﻳﺴﻌﻰ ﻷﻥ ﻳﺘﺎﺑﻊ ﻣﻌﻄﻴﺎﺕ ﺍﻟﺴﲑﺓ ﻋﱪ ﻫﺬﺍ ﺍﻟﺘﻮﺟﻪ ﺃﻭ ﺫﺍﻙ ﻣﻦ‬ ‫ﻋﺸﺮﺍﺕ ﺍﻟﺴﻨﲔ ﻭﻣﺌﺎ‪‬ﺎ‪ ،‬ﻭﳓﻦ ﻧﺘﺤﺪﺙ ﻋﻦ ﻫﺬﺍ ﺍﻟﻌﺼﺮ ﻣﻦ‬ ‫ﳎﺮﺍﻫﺎ ﺍﻟﻌﺎﻡ‪.‬‬ ‫ﺗﺘﻤﺮ َﻛﺰ ﻋﻨﺪ ﺍﻟﻐﺰﻭﺍﺕ‪ ،‬ﻭﺍﻟﺸﻤﺎﺋﻞ‪،‬‬ ‫ﺍﻟﺪﺍﺧﻞ‪ ،‬ﻭﺑﺮﺅﻳﺔ ﲡﺰﻳﺌﻴﺔ ْ‬ ‫ﻭﻫﻜﺬﺍ ﻇﻬﺮ ﻛﺘﺎﺏ »ﻓﻘﻪ ﺍﻟﺴﲑﺓ« ﻟﻠﻐﺰﺍﱄ ﻟﻜﻲ ﻳﻘﺪﻡ ﺭﺅﻳﺔ ﻭﺍﳌﻔﺮﺩﺍﺕ ﺍﻟﻔﻘﻬﻴﺔ‪ .‬ﻭﻟﻘﺪ ﺁﻥ ﺍﻷﻭﺍﻥ ﻻﻋﺘﻤﺎﺩ »ﺭﺅﻳﺔ ﺍﻟﻄﺎﺋﺮ« ﺇﺫﺍ‬ ‫ﺩ َﻋﻮﻳﺔ ﻟﻠﺴﲑﺓ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻟﺒﻮﻃﻲ ﺑﺎﻟﻌﻨﻮﺍﻥ ﻧﻔﺴﻪ ﻟﻜﻲ ﻳﻘﺪﻡ ﺭﺅﻳﺔ ﺻﺢ ﺍﻟﺘﻌﺒﲑ‪ ،‬ﻻﺳﺘﺸﺮﺍﻑ ﺍﳌﻼﻣﺢ ﺍﻷﺳﺎﺳﻴﺔ ﻟﻠﻌﺼﺮ‪ ،‬ﻭﺍﻹﳒﺎﺯﺍﺕ‬ ‫ﻓﻘﻬﻴﺔ‪ ،‬ﻭﺍﻟﺸﻬﻴﺪ ﺳﻴﺪ ﻗﻄﺐ ﻭﻣﻨﲑ ﺍﻟﻐﻀﺒﺎﻥ ﻟﻜﻲ ﻳﻘﺪﻣﺎ ﺭﺅﻳﺔ ﺍﻟﻜﱪﻯ ﻟﺮﺳﻮﻝ ﺍﷲ ‪ ‬ﻭﺻﺤﺎﺑﺘﻪ ﺍﻟﻜﺮﺍﻡ ‪.‬‬ ‫ﺣﺮﻛﻴﺔ‪ ،‬ﻭﺑﺎﺣﺜﻮﻥ ﺃﺧﺮﻭﻥ ﻗﺪﻣﻮﺍ ﺭﺅﻳﺔ ﺗﺮﺑﻮﻳﺔ ﺃﻭ ﺃﺧﻼﻗﻴﺔ ﺃﻭ‬ ‫َ‬ ‫ﺍﳌﺆﺭﺥ‬ ‫ﻭﻻ ﺑﺪ‪ ،‬ﻣﻦ ﺃﺟﻞ ﺍﻟﺘﺤﻘﻖ ﺑﺮﺅﻳﺔ ﻛﻬﺬﻩ‪ ،‬ﻣﻦ ﺍﺳﺘﺪﻋﺎﺀ ﱢ‬ ‫ﻭﻋﺪﺩ‬ ‫ﻤﺮﻱ‬ ‫ﺍﻟﻌ‬ ‫ﺃﻛﺮﻡ‬ ‫ﺍﻟﺪﻛﺘﻮﺭ‬ ‫ﻗﻴﺎﻡ‬ ‫ﺇﱃ‬ ‫ﻫﺬﺍ‬ ‫ﺳﻴﺎﺳﻴﺔ‪..‬‬ ‫ﺃﻭ‬ ‫ﺳﻠﻮﻛﻴﺔ‬ ‫ُ‬ ‫ﻭﺍﳌﻔﺴﺮ ﻭﺍﳌﺤ ّﺪﺙ ﻭﺍﻟﻔﻘﻴﻪ ﻭﺍﳉﻐﺮﺍﰲ ﻭﻓﻴﻠﺴﻮﻑ ﺍﻟﺘﺎﺭﻳﺦ ﻭﺍﻷﺩﻳﺐ‬ ‫ﰲ ﻋﻦ ﺍﻟﻌﺼﺮ‪ ..‬ﻫﺎﻫﻨﺎ ﺣﻴﺚ ﻳﺼﲑ‬ ‫ﻣﻦ ﻃﻠﺒﺔ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻌﻠﻴﺎ ﺑﺘﻨﻔﻴﺬ ﻣﻨﻬﺞ ﺍﳌﺤ ّﺪﺛﲔ ﰲ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﻟﺘﻮﺳﻴﻊ ﻧﻄﺎﻕ ﺍﻟﻔﻀﺎﺀ ﺍﳌﻌﺮ ّ‬ ‫ﻣﺮﻭﻳﺎﺕ ﺍﻟﺴﲑﺓ‪.‬‬ ‫ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﱐ ﻭﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ ﺍﻟﺼﺤﻴﺢ ﻭﺍﳌﻤﺎﺭﺳﺔ ﺍﻟﺘﺎﺭﳜﻴﺔ‬ ‫ّ‬ ‫ﻭﰲ ﻣﻮﺍﺯﺍﺓ ﻫﺬﺍ ﻛﻠﻪ ﺍﺳﺘﻤﺮﺕ ﻣﻜﺘﺒﺔ ﺍﻟﺴﲑﺓ ﺗﺸﻬﺪ ﺩﺭﺍﺳﺎﺕ ﻟﻌﺼﺮ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﱵ ﻳﻘﺪﻣﻬﺎ ﺍﳌﺆﺭﺥ ﻭﺍﻟﻔﻘﻴﻪ‪ ،‬ﻭﺍﳌﻼﻣﺢ ﺍﻟﺒﻴﺌﻴﺔ ﺍﻟﱵ‬ ‫ﴰﻮﻟﻴﺔ ﺗﺘﻨﺎﻭﻝ ﺍﻟﺴﲑﺓ ﰲ ﺣﻠﻘﺎ‪‬ﺎ ﻛﺎﻓﺔ‪ ،‬ﻭﻟﻜﻦ ﻭﻓﻖ ﻣﻨﻬﺞ ﺃﻛﺜﺮ ﻳﻘﺪﻣﻬﺎ ﺍﳉﻐﺮﺍﰲ‪ ،‬ﻭﺍﳋﱪﺓ ﺍﻟﺬﺍﺗﻴﺔ ﻭﺍﳌﻮﺿﻮﻋﻴﺔ ﺍﻟﱵ ﻳﻘﺪﻣﻬﺎ ﺍﻟﺸﺎﻋﺮ‬ ‫ﺟﻨﺎﺣﻴﻪ ﻋﻠﻰ ﺃﺑﻌﺎﺩ ﺃﻭ ﺍﻷﺩﻳﺐ‪ ،‬ﻓﻀﻼ ﻋﻦ ﺍﻟﺪﻻﻻﺕ ﺍﳌﺤ ﱠﺪﺩﺓ ﻟﻠﻜﻠﻤﺎﺕ ﻭﺍﻟﺘﻌﺎﺑﲑ ﺍﻟﱵ‬ ‫ﺩﻗﺔ ﻭﺍﻧﻀﺒﺎﻃﺎ ﻭﺇﺣﻜﺎﻣﺎ‪ ،‬ﻳﺴﻌﻰ ﻷﻥ ﻳﻀﻢ َ‬ ‫ﻳﻜﻤﻞ ﺑﻌﻀﻬﺎ‬ ‫ﺍﻟﺴﲑﺓ ﻛﺎﻓﺔ؛ ﺩﻋﻮﻳﺔ ﻭﺣﺮﻛﻴﺔ ﻭﻓﻘﻬﻴﺔ ﻭﺳﻠﻮﻛﻴﺔ ﻭﺳﻴﺎﺳﻴﺔ ﳛﺪﺩﻫﺎ ﺍﻟﻠﻐﻮﻱ‪ ..‬ﻫﺎﻫﻨﺎ ﺍﳌﺼﺎﺩﺭ ﺍﻷﺳﺎﺳﻴﺔ ﺍﻟﱵ ّ‬ ‫ﻭﻋﺴﻜﺮﻳﺔ‪ ...‬ﳏﺎﻭﻻ ﺃﻻ ﳝﺮﺭ ﺇﻻ ﺍﳌﺮﻭﻳﺎﺕ ﺍﻷﻛﺜﺮ ﻗﺒﻮﻻ ﻋﻠﻰ ﺍﻵﺧﺮ ﻣﻦ ﺃﺟﻞ ﲢﺪﻳﺪ ﻣﻼﻣﺢ ﺍﳌﺸﺮﻭﻉ ﺍﳊﻀﺎﺭﻱ ﺍﻟﺬﻱ ﻭﻋﺪﺕ‬ ‫ﻣﺴﺘﻮﻯ ﺍﻟﺮﻭﺍﻳﺔ ﻭﺍﻟﺪﺭﺍﻳﺔ‪ ،‬ﺃﻭ ﺍﻹﺳﻨﺎﺩ ﻭﺍﳌﱳ‪.‬‬ ‫ﺑﻪ ﻭﻣﻬﺪﺕ ﻟﻪ‪ ،‬ﻭﻭﺿﻌﺖ ﺷﺮﻭﻃﻪ ﺍﻟﺘﺄﺳﻴﺴﻴﺔ‪ ،‬ﻭﻧ ّﻔﺬﺕ ﺑﻌﺾ‬ ‫‪ .٣‬ﺍﻟﺒﻌﺪ ﺍﳊﻀﺎﺭﻱ ﻟﻠﺴﲑﺓ‬ ‫ﻭﻟﻜﻦ ﺭﻏﻢ ﻫﺬﺍ ﺍﻟﻌﻄﺎﺀ ﺍﻟﺴﺨﻲ‪ ،‬ﻇﻠّﺖ ﻫﻨﺎﻟﻚ ﺣﻠَﻘﺔ ﱂ ﺗﻨﻞ‬ ‫ﺣﻈﻬﺎ ﻣﻦ ﺍﻟﺒﺤﺚ ﻭﺍﻟﺪﺭﺱ ﻭﺍﻻﺳﺘﻘﺼﺎﺀ ﻭﺍﻟﺘﺤﻠﻴﻞ‪ ،‬ﺑﺎﳌﻘﺎﺭﻧﺔ‬ ‫ﻣﻊ ﺍﳊﻠﻘﺎﺕ ﺍﻷﺧﺮﻯ؛ ﺗﻠﻚ ﻫﻲ ﺍﳊﻠﻘﺔ ﺍﳊﻀﺎﺭﻳﺔ‪ ،‬ﺃﻭ ﺑﻌﺒﺎﺭﺓ‬ ‫ﺗﺼﻮﺭ‬ ‫ﺃﻛﺜﺮ ﺩﻗﺔ‪ ،‬ﳏﺎﻭﻟﺔ ﻣﺘﺎﺑﻌﺔ ﺍﻟﺒُﻌﺪ ﺍﳊﻀﺎﺭﻱ ﻟﻠﺴﲑﺓ‪ ،‬ﻭﺗﻘﺪﱘ ّ‬ ‫ﻣﺘﻜﺎﻣﻞ ﻋﻦ ﻣﻌﻄﻴﺎﺗﻪ ﺍﻷﺳﺎﺳﻴﺔ‪.‬‬ ‫ﻭﺭﻏﻢ ﺃﻥ ﺍﻟﻌﻘﺪﻳﻦ ﺍﻷﺧﲑﻳﻦ ﺷﻬﺪﺍ ﻋﺪﺩﺍ ﻣﻦ ﺍﳌﺤﺎﻭﻻﺕ ﰲ‬ ‫ﻫﺬﺍ ﺍﻻﲡﺎﻩ ﻻ ﺗﺘﺠﺎﻭﺯ ‪-‬ﺭﲟﺎ‪ -‬ﺃﺻﺎﺑﻊ ﺍﻟﻴﺪ ﺍﻟﻮﺍﺣﺪﺓ‪ ،‬ﻓﺈﻥ ﺍﳊﺎﺟﺔ‬ ‫ﻻ ﺗﺰﺍﻝ ﺗﺘﻄﻠﺐ ﺍﳌﺰﻳﺪ ﻣﻦ ﺍﳌﺤﺎﻭﻻﺕ‪ ،‬ﻣﻦ ﺃﺟﻞ ﺇﻋﻄﺎﺀ ﻫﺬﺍ‬ ‫ﺍﳉﺎﻧﺐ ﻣﻦ ﺍﻟﺴﲑﺓ ﺣﻘﻪ‪ ،‬ﻭﺍﻹﳌﺎﻡ ﲜﻮﺍﻧﺒﻪ ﻛﺎﻓﺔ‪.‬‬ ‫ﻋﺼﺮ ﺍﻟﺮﺳﺎﻟﺔ ﲟﺸﺮﻭﻉ ﺣﻀﺎﺭﻱ‪ّ ،‬‬ ‫ﻭﲤﻜﻦ ﻣﻦ‬ ‫ﻟﻘﺪ ﺑﺸﺮ‬ ‫ُ‬ ‫ﺗﻨﻔﻴﺬ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺣﻠﻘﺎﺗﻪ‪ ،‬ﻭﻭﺿﻊ ﺷﺒﻜﺔ ﻣﻦ ﺍﻟﺸﺮﻭﻁ ﺍﻟﺘﺄﺳﻴﺴﻴﺔ‬ ‫‪٤٨‬‬

‫ﺍﻟﺴﻨﺔ ﺍﻷﻭﱃ ‪ -‬ﺍﻟﻌﺪﺩ )‪٢٠٠٦ (٣‬‬

‫ﺣﻠﻘﺎﺗﻪ‪» ،‬ﺳﲑﺓُ« ﺭﺳﻮﻝ ﺍﷲ ‪.‬‬

‫ﺇﻧﻨﺎ ﻭﳓﻦ ﻧﺘﺤﺪﺙ ﻋﻦ »ﺍﻟﺴﲑﺓ« ﻭﺷﺮﻭﻃﻬﺎ ﺍﳌﻨﻬﺠﻴﺔ‪ ،‬ﳚﺐ‬ ‫ﺃﻻ ﻧﻨﺴﻰ ﳊﻈﺔ ﻭﺍﺣﺪﺓ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻫﻮ ﺍﻟﻮﺛﻴﻘﺔ »ﺍﻟﺘﺎﺭﳜﻴﺔ«‬ ‫ﺍﻷﻛﺜﺮ ﺃﳘﻴﺔ ﰲ ﺩﺭﺍﺳﺔ ﺍﻟﻌﺼﺮ ﻭﳏﺎﻭﻟﺔ ﺍﻹﳌﺎﻡ ﺑﻨﺒﻀﻪ ﺍﻷﺳﺎﺳﻲ‬ ‫ﺍﳌﺘﻔﺮﺩﺓ‪ .‬ﻭﺇﻧﻪ )ﺃﻱ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ( ﻳﻨﻄﻮﻱ ﻋﻠﻰ ﺷﺒﻜﺔ‬ ‫ﻭﻣﻼﳏﻪ ّ‬ ‫ﺧﺼﺒﺔ ﻣﻦ ﺍﳌﻌﻄﻴﺎﺕ ﺍﻟﺘﺎﺭﳜﻴﺔ ﺍﻟﱵ ﲢﻤﻞ ﻣﺼﺪﺍﻗﻴﺘﻬﺎ ﺍﳌﻄﻠﻘﺔ‪،‬‬ ‫ﻭﺍﻟﱵ ﺗﺸﻜﻞ ‪-‬ﺑﺎﻟﺘﺎﱄ‪ -‬ﻧﻘﺎﻁ ﺍﻻﺭﺗﻜﺎﺯ ﰲ ﺑﻨﻴﺔ ﺍﻟﺴﲑﺓ ﺣﻴﺚ‬ ‫ﳚﻲﺀ ﺍﳌﺤﺪﺙ ﻭﺍﻟﻔﻘﻴﻪ ﻭﺍﳌﺆﺭﺥ ﻭﺍﻟﻠﻐﻮﻱ ﻭﺍﳉﻐﺮﺍﰲ ﻭﺍﻷﺩﻳﺐ‬ ‫ﻓﻴﻘﻴﻢ ﺑﻨﻴﺎﻧﻪ ﻋﻠﻴﻬﺎ‪.‬‬ ‫‪ .٤‬ﺍﻻﻟﺘﺤﺎﻡ ﺍﳊﻤﻴﻢ ﺑﲔ ﺍﻟﺘﻨـﺰﻳﻞ ﻭﺍﻟﺘﺎﺭﻳﺦ‬ ‫ﻭﺑﻨﻈﺮﺓ ﺳﺮﻳﻌﺔ ﺇﱃ »ﺃﺳﺒﺎﺏ ﺍﻟﻨـﺰﻭﻝ« ﰲ ﺍﻟﺘﻔﺎﺳﲑ ﺍﻟﻘﺮﺁﻧﻴﺔ‬ ‫ﻭﺍﳌﺼﺎﺩﺭ ﺍﳋﺎﺻﺔ ﺑﺎﳌﻮﺿﻮﻉ‪ ،‬ﻳﺘﺒﲔ ﻟﻠﻤﺮﺀ ﺍﻻﻟﺘﺤﺎﻡ ﺍﳊﻤﻴﻢ‬

‫‪‬‬ ‫ﺍﻟﺘﻌﺼﺐ‪ ،‬ﻗﺪ ﺭﲰﻮﺍ ﻟﺪﻳﻦ ﳏﻤ ٍﺪ ]‪ [‬ﺻﻮﺭ ًﺓ ﻗﺎﲤ ًﺔ‪،‬‬ ‫»ﺇ ّﻥ ﺭﺟﺎﻝ ﺍﻟﺪﻳﻦ ﰲ ﺍﻟﻘﺮﻭﻥ ﺍﻟﻮﺳﻄﻰ‪ ،‬ﻭﻧﺘﻴﺠ ًﺔ ﻟﻠﺠﻬﻞ ﺃﻭ ّ‬ ‫ﻋﺪﻭﺍ ﻟﻠﻤﺴﻴﺤﻴﺔ‪ ،‬ﻟﻜﻨّﲏ ﺍ ّﻃﻠﻌﺖ ﻋﻠﻰ ﺃﻣﺮ ﻫﺬﺍ ﺍﻟﺮﺟﻞ‪ ،‬ﻓﻮﺟﺪﺗﻪ ﺃﻋﺠﻮﺑ ًﺔ ﺧﺎﺭﻗ ًﺔ‪ ،‬ﻭﺗﻮﺻﻠﺖ ﺇﱃ‬ ‫ﻟﻘﺪ ﻛﺎﻧﻮﺍ ﻳﻌﺘﱪﻭﻧﻪ ًّ‬ ‫ﻳﺴﻤﻰ ﻣﻨﻘﺬ ﺍﻟﺒﺸﺮﻳﺔ‪ ،‬ﻭﰲ ﺭﺃﻳﻲ ﺃﻧّﻪ ﻟﻮ ﺗﻮﻟّﻰ ﺃﻣﺮ ﺍﻟﻌﺎﱂ ﺍﻟﻴﻮﻡ‪ ،‬ﻟﻮﻓّﻖ ﰲ ّ‬ ‫ﺣﻞ‬ ‫ﺃﻧّﻪ ﱂ ﻳﻜﻦ ًّ‬ ‫ﻋﺪﻭﺍ ﻟﻠﻤﺴﻴﺤﻴﺔ‪ ،‬ﺑﻞ ﳚﺐ ْﺃﻥ ّ‬ ‫ﻣﺸﻜﻼﺗﻨﺎ ﲟﺎ ﻳﺆ ّﻣﻦ ﺍﻟﺴﻼﻡ ﻭﺍﻟﺴﻌﺎﺩﺓ ﺍﻟﱵ ﻳﺮﻧﻮ ﺍﻟﺒﺸﺮ ﺇﻟﻴﻬﺎ‪«.‬‬ ‫ﺑﺮﻧﺎﺭﺩﺷﻮ‪ ،‬ﻋﻦ ﻛﺘﺎﺑﻪ »ﳏﻤﺪ«‬

‫ﺍﻟﺴﲑﺓ ﺍﻟﻨﺒﻮﻳﺔ ﻣﺸﺮﻭﻋﴼ ﺣﻀﺎﺭﻳّﴼ‬

‫ﺃ‪ .‬ﺩ‪ .‬ﻋﻤﺎﺩ ﺍﻟﺪﻳﻦ ﺧﻠﻴﻞ *‬

‫‪ .١‬ﺍﻟﻨﻈﺮﺓ ﺍﻟﺘﺠﺰﻳﺌﻴﺔ ﺇﱃ ﺍﻟﺴﲑﺓ‬

‫ﻫﺬﺍ ﳝﺎﺭﺱ ﺗﻘﻄﻴﻌﺎ ﻟﻠﻮﻗﺎﺋﻊ ﺍﻷﺳﺎﺳﻴﺔ‪ ،‬ﻭﺍﺧﺘﺮﺍﻗﺎ ﻟﻨﺴﻴﺠﻬﺎ ﺑﻮﻗﺎﺋﻊ‬ ‫ﺍﻟﺴﻨﺔ ﺃﻭ‬ ‫ﺃﺧﺮﻯ ﺗﺘﺤﺮﻙ ﰲ ﺳﻴﺎﻕ ﻣﻐﺎﻳﺮ‪ ،‬ﻛﺄﻥ ﻳﺘﻢ ﺍﳊﺪﻳﺚ ﰲ ﱠ‬ ‫ﺍﳊﻮﻟﻴﺔ ﺍﻟﻮﺍﺣﺪﺓ ﻋﻦ ﺍﻟﺼﺮﺍﻉ ﺿﺪ ﺍﻟﻮﺛﻨﻴﺔ ﻭﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﺒﻴﺰﻧﻄﻴﲔ‬ ‫ﻭﺍﳌﻨﺎﻓﻘﲔ‪ ،‬ﺟﻨﺒﺎ ﺇﱃ ﺟﻨﺐ ﻣﻊ ﺍﳌﻌﻄﻴﺎﺕ ﺍﻟﺘﺸﺮﻳﻌﻴﺔ ﺃﻭ ﺍﻟﺪﻋﻮﻳﺔ ﺃﻭ‬ ‫ﺍﻟﺘﻌﺒﺪﻳﺔ ﺃﻭ ﺍﻟﺴﻠﻮﻛﻴﺔ‪...‬ﺍﱁ‪.‬‬

‫ﻣﻨﺘﺼﻒ ﺍﻟﻘﺮﻥ ﺍﳌﺎﺿﻲ‪-‬‬ ‫إ ﺇﱃ ﻋﻬﺪ ﻟﻴﺲ ﺑﺒﻌﻴﺪ ‪-‬ﺭﲟﺎ ﻳﻜﻮﻥ‬ ‫َ‬ ‫ﻛﺎﻧﺖ ﺍﻟﺒﺤﻮﺙ ﻭﺍﻟﺪﺭﺍﺳﺎﺕ ﻭﺍﳌﺼﻨﻔﺎﺕ ﺍﳌﻌﻨﻴﺔ ﺑﺴﲑﺓ‬ ‫ﺭﺳـﻮﻝ ﺍﷲ ‪ ‬ﻭﻋﺼﺮ ﺍﻟﺮﺳﺎﻟﺔ ﺗﻨﺤﻮ ‪-‬ﰲ ﻣﻌﻈﻤﻬﺎ‪ -‬ﻣﻨﺤﻰ‬ ‫ﺗﻘﻠﻴﺪﻳﺎ ﻳﺮﻣﻲ ﺑﺜﻘﻠﻪ ﰲ ﺍﲡﺎﻩ ﺍﳌﻌﺎﺭﻙ ﻭﺍﻟﻐﺰﻭﺍﺕ ﻭﺍﻟﺸﻤﺎﺋﻞ‪ ،‬ﻭﻗﺪ‬ ‫ﻛﻤﺎ ﺃﻥ ﺍﻟﺮﺅﻳﺔ ﺍﻟﻨﻘﺪﻳﺔ ﻛﺎﺩﺕ ﺃﻥ ﺗﻐﻴﺐ ﻋﻦ ﺗﻠﻚ ﺍﻷﻋﻤﺎﻝ؛‬ ‫ﻳﻌﺎﰿ ﺍﳌﻔﺮﺩﺍﺕ ﺍﻟﺪﻋﻮﻳﺔ ﻭﺍﻟﺘﺸﺮﻳﻌﻴﺔ ﻭﺍﻟﺴﻠﻮﻛﻴﺔ ﻣﻨﻔﺼﻠﺔ ﻋﻦ‬ ‫ﺳﻴﺎﻗﻬﺎ ﺍﻟﻌﻀﻮﻱ ﺍﻟﻌﺎﻡ‪ .‬ﻟﻜﻨﻪ ﱂ ﻳﻜﺪ ﻳﻠﺘﻔﺖ ﺇﱃ ﺍﻟﺒﻌﺪ ﺍﳊﻀﺎﺭﻱ ﻓﻜﺎﻥ ﺃﺻﺤﺎ‪‬ﺎ ﻳﺴﻠﻤﻮﻥ ﺑﺎﻟﻐﺚ ﻭﺍﻟﺴﻤﲔ‪ ،‬ﻣﺎ ﳝﻜﻦ ﻗﺒﻮﻟﻪ ﻭﻣﺎ ﻻ‬ ‫ﳍﺬﺍ ﺍﻟﻌﺼﺮ ﺍﻟﺬﻱ ﺃﻗﺎﻡ ﺩﻭﻟﺔ ﻛﱪﻯ‪ ،‬ﻭﻧﺴﺞ ﺗﺸﺮﻳﻌﺎ ﺧﺼﺒﺎ‪ ،‬ﻭﻫﻴﺄ ﳝﻜﻦ‪ ..‬ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﺃﺿﺎﻑ ﺇﱃ ﻭﻗﺎﺋﻊ ﺍﻟﺴﲑﺓ ﺍﻷﺳﺎﺳﻴﺔ ﺃﺟﺴﺎﻣﺎ‬ ‫ﺍﻟﺘﻀﺨﻢ ﻋﻠﻰ ﺣﺴﺎﺏ ﺑﻨﻴﺘﻬﺎ ﺍﻷﺻﻴﻠﺔ‬ ‫ﺍﻟﺸﺮﻭﻁ ﻟﻘﻴﺎﻡ ﺣﻀﺎﺭﺓ ﻣﺘﻤﻴﺰﺓ‪.‬‬ ‫ﻏﺮﻳﺒﺔ‪ ،‬ﻭﻗﺎﺩﻫﺎ ﺇﱃ ﻧﻮﻉ ﻣﻦ ّ‬ ‫ﺳﺤﺒﻮﺍ ﺭﺅﻳﺘﻬﻢ ﺍﻟﺘﺠﺰﻳﺌﻴﺔ ﰲ ﺗﻌﺎﻣﻠﻬﻢ ﺍﳌﺘﱠﻔﻖ ﻋﻠﻴﻬﺎ‪.‬‬ ‫ﰒ ﺇﻥ ﻣﻌﻈﻢ ﺍﻟﺒﺎﺣﺜﲔ َ‬ ‫‪ .٢‬ﺍﳌﻨﻬﺞ ﺍﻷﻛﺎﺩﳝﻲ ﻭﺍﻟﺴﲑﺓ‬ ‫ﻣﻊ ﺍﻟﻌﺼﺮ ﺇﱃ ﺻﻴَﻎ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ »ﺍﳌﺼﺎﺩﺭ« ﺍﻟﱵ ﺍﺳﺘﻘَﻮﺍ ﻣﻨﻬﺎ‬ ‫ﻣﺎﺩ‪‬ﻢ ﺍﻟﺘﺎﺭﳜﻴﺔ؛ ﻓﻠﻢ ﳛﺎﻭﻟﻮﺍ ‪-‬ﺇﻻ ﰲ ﺍﻟﻘﻠﻴﻞ ﺍﻟﻨﺎﺩﺭ‪ -‬ﺃﻥ ﻳﻜﺴﺮﻭﺍ‬ ‫ﻭﳊﺴﻦ ﺍﳊﻆ ﺑﺪﺃ ﺍﻟﻨﺼﻒ ﺍﻟﺜﺎﱐ ﻣﻦ ﺍﻟﻘﺮﻥ ﺍﻟﻔﺎﺋﺖ ﻳﺸﻬﺪ ﺗﻄﻮﺭﺍ‬ ‫ﺍﻟﻔﻮﺍﺻﻞ ﺑﲔ ﺃﳕﺎﻁ ﺗﻠﻚ ﺍﳌﺼﺎﺩﺭ‪ ،‬ﻭﺃﻥ ﻳﺴﺘﺪﻋﻮﺍ ﻛﻞ ﺗﻠﻚ ﻣﻠﺤﻮﻇﺎ ﰲ ﺩﺭﺍﺳﺎﺕ ﺍﻟﺴﲑﺓ‪ ،‬ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﳌﻨﻬﺞ ﻭﺍﳌﻮﺿﻮﻉ‪.‬‬ ‫ﺍﻷﳕﺎﻁ ﻣﻦ ﺃﺟﻞ ﻭﺿﻊ ﺃﻳﺪﻳﻬﻢ ﻋﻠﻰ ﺍﻟﺼﻮﺭﺓ ﺍﻷﻛﺜﺮ ﻣﻘﺎﺭﺑﺔ ﻭﺭﺍﺣﺖ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺗﺰﺩﺍﺩ ‪-‬ﲟﺮﻭﺭ ﺍﻟﻮﻗﺖ‪ -‬ﻧﻀﺠﺎ ﻭﺇﺣﻜﺎﻣﺎ‬ ‫ﻟﺴﲑﺓ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻭﻋﺼﺮ ﺍﻟﺮﺳﺎﻟﺔ‪ :‬ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺗﻔﺎﺳﲑﻩ‪ ،‬ﺑﺴﺒﺐ ﻣﻦ ﺍﻟﻮﻋﻲ ﺍﳌﺘﺰﺍﻳﺪ ﲟﻄﺎﻟﺐ ﻣﻨﻬﺞ ﺍﻟﺒﺤﺚ ﻣﻦ ﺟﻬﺔ‪ ،‬ﻭﺍﻟﺮﻏﺒﺔ‬ ‫ﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ ﺍﻟﺸﺮﻳﻒ‪ ،‬ﻛﺘﺐ ﺍﻷﺩﺏ ﻭﺩﻭﺍﻭﻳﻦ ﺍﻟﺸﻌﺮ‪ ،‬ﻛﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺼﺎﺩﻗﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﳌﺤﺎﻭﻻﺕ ﺍﳉﺎﳓﺔ ﰲ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ‬ ‫ﺍﻟﻔﻘﻪ‪ ،‬ﻛﺘﺐ ﺍﳉﻐﺮﺍﻓﻴﺎ ﻭﺍﻟﺮﺣﻼﺕ؛ ﻓﻀﻼ ﻋﻦ ﻛﺘﺐ ﺍﻟﺘﺎﺭﻳﺦ ﰲ ﺍﻟﺴﲑﺓ‪ ،‬ﺳﻮﺍﺀ ﺟﺎﺀﺕ ﻣﻦ ﺍﳋﺎﺭﺝ ﻋﻠﻰ ﻳﺪ ﺍﳌﺴﺘﺸﺮﻗﲔ ﺑﺄﺟﻨﺤﺘﻬﻢ‬ ‫ﺃﳕﺎﻃﻬﺎ ﻛﺎﻓﺔ‪ :‬ﺍﻟﺴﲑﺓ‪ ،‬ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﻌﺎﻡ‪ ،‬ﺍﻟﺘﺎﺭﻳﺦ ﺍﳌﺤﻠﻲ‪ ،‬ﺗﻮﺍﺭﻳﺦ ﻭﺍﻧﺘﻤﺎﺀﺍ‪‬ﻢ ﻭﺗﻮﺟﻬﺎ‪‬ﻢ ﻛﺎﻓﺔ‪ ،‬ﺃﻭ ﻣﻦ ﺍﻟﺪﺍﺧﻞ ﻋﻠﻰ ﺃﻳﺪﻱ ﺍﳌﻐﺎﻟﲔ‬ ‫ﺍﳌﺪﻥ‪ ،‬ﺍﻟﺘﺮﺍﺟﻢ‪ ،‬ﺍﻷﻧﺴﺎﺏ ﻭﺍﻟﻄﺒﻘﺎﺕ‪.‬‬ ‫ﺃﻭ ﺍﳌﻨﺴﺎﻗﲔ ﻭﺭﺍﺀ ﺍﳌﻴﻮﻝ ﻭﺍﻷﻫﻮﺍﺀ ﻭﺍﻟﺘﺤﺰﺑﺎﺕ‪ ،‬ﺃﻭ ﺍﳌﺘﺄﺛﺮﻳﻦ‬ ‫ﻫﺬﺍ ﺇﱃ ﺃ‪‬ﻢ ﺍﻟﺘﺰﻣﻮﺍ ﺍﳋﻂ ﺍﻟﺰﻣﲏ ﻟﻮﻗﺎﺋﻊ ﺍﻟﺴﲑﺓ‪ ،‬ﻓﻜﺎﻧﻮﺍ ﺑﺎﳌﻌﻄﻴﺎﺕ ﺍﻻﺳﺘﺸﺮﺍﻗﻴﺔ ﰲ ﺗﻮﺟﻬﺎ‪‬ﺎ ﻛﺎﻓﺔ‪.‬‬ ‫ﻳﺘﺤﺪﺛﻮﻥ ﻋﻦ ﻭﻗﺎﺋﻊ ﻛﻞ ﺳﻨﺔ ُﻣﺠﺘﺰﺃ ًﺓ ﻋﻦ ﻭﺣﺪ‪‬ﺎ ﺍﳌﻮﺿﻮﻋﻴﺔ‪،‬‬ ‫ﰒ ﺟﺎﺀ ﺗﻨﺎﻣﻲ ﺍﻟﻨﺸﺎﻁ ﺍﻷﻛﺎﺩﳝﻲ‪ ،‬ﻭﺗﺰﺍﻳﺪ ﺭﺳﺎﺋﻞ ﺍﻟﺪﺭﺍﺳﺎﺕ‬ ‫ﺴﻤﻰ ﺑﺎ َ‬ ‫ﳊﻮﻟﻴﺎﺕ‪ .‬ﻭﻛﺎﻥ ﺍﻟﻌﻠﻴﺎ ﰲ ﺍﳌﻌﺎﻫﺪ ﻭﺍﳉﺎﻣﻌﺎﺕ‪ ،‬ﻻ ﻟﻜﻲ ﺗُﻌﺰﺯ ﺍﻟﻘﻴﻢ ﺍﳌﻨﻬﺠﻴﺔ‬ ‫ﺃﺳﻮﺓ ﲟﺎ ﻛﺎﻥ ﺍﻷﺟﺪﺍﺩ ﻳﻔﻌﻠﻮﻧﻪ ﻓﻴﻤﺎ ﻳُ ّ‬ ‫ﺍﻟﺴﻨﺔ ﺍﻷﻭﱃ ‪ -‬ﺍﻟﻌﺪﺩ )‪٤٧ ٢٠٠٦ (٣‬‬

‫ﻣﻌﺠﺰﺓ ﺍﳌﻌﺠﺰﺍﺕ‬ ‫ﺃﺗﺮﺍﻧﺎ ﻗﻠﻨﺎ ﺷﻴﺌﺎ ﻋﻦ ﻫﺬﺍ ﺍﻟﻨﱯ ﺍﳊﺒﻴﺐ ‪ ‬ﺍﻟﺬﻱ‬ ‫ﻫﻮ ﻛﺎﻟﺸﻤﺲ ﻳﺪﻝ ﻋﻠﻰ ﺫﺍﺗﻪ ﺑﺬﺍﺗﻪ‪ ،‬ﺇﺫ ﻗﺪ »ﺃﲨﻌﺖ‬ ‫ﺍﻷﻣﺔ ‪-‬ﺣﱴ ﺍﻷﻋﺪﺍﺀ‪ -‬ﻋﻠﻰ ﺃﻧﻪ ﺟﺎﻣ ٌﻊ ﳉﻤﻴﻊ‬ ‫ﺍﳋﺼﺎﻝ ﺍﳊﻤﻴﺪﺓ‪ ،‬ﺑﻞ ﺍﺷﺘﻬﺮ ﺣﱴ ﻗﺒﻞ ﺍﻟﺒﻌﺜﺔ ﺍﻟﻨﺒﻮﻳﺔ‬ ‫ﺑـ»ﳏﻤﺪ ﺍﻷﻣﲔ« ﻟﻜﻤﺎﻝ ﺃﺧﻼﻗﻪ‪ ،‬ﻭﻗﺪ ﺛﺒﺖ‬ ‫ﺑﺎﻟﺘﻮﺍﺗﺮ ﺍﳌﻌﻨﻮﻱ ﺍﻟﻘﺎﻃﻊ ﻭﺑﺈﲨﺎﻉ ﺍﻷﻣﺔ‪ :‬ﺃﻧﻪ ُ‬ ‫ﺃﲨﻞ‬ ‫ﺍﻟﻨﺎﺱ ﺻﻮﺭﺓً‪ ،‬ﻭﺃﺣﺴﻨُﻬﻢ ﺳﲑﺓً‪ ،‬ﻭﺃﻟﻄ ُﻔﻬﻢ ﺣﻠﻤﴼ‪،‬‬ ‫ﻭﺃﺯﻳ ُﺪﻫﻢ ﺷﻜﺮﴽ‪ ،‬ﻭﺃﺷـ ﱡﺪﻫﻢ ﺗﻮﺍﺿﻌﴼ‪ ،‬ﻭﺃﺻﱪُﻫﻢ‪،‬‬ ‫ﲪﻬﻢ‪،‬‬ ‫ﻭﺃﺯﻫـ ُﺪﻫـﻢ‪ ،‬ﻭﺃﻋ ّﻔﻬﻢ‪ ،‬ﻭﺃﺟﻮ ُﺩﻫـﻢ‪ ،‬ﻭﺃﻛـﺮ ُﻣﻬﻢ‪ ،‬ﻭﺃﺭ ُ‬ ‫ﻭﺳﺪﺍﺩﴽ‬ ‫ﻭﺃﻋﺪﻟُﻬﻢ‪ ،‬ﻭﺃﻛﺜﺮﻫﻢ ﻣﺮﻭﺀ ًﺓ ﻭﻭﻗﺎﺭﴽ‪ ،‬ﻭﺃﻓﻀﻠُﻬﻢ َﺻﻔﺤﴼ َ‬ ‫ﻭﺃﺯﻳ ُﺪﻫﻢ ﺷﻔﻘ ًﺔ ﻋﻠﻰ ﺍﳋﻠﻖ‪ ...‬ﻓﻬﻮ ُ‬ ‫ﺃﻛﻤﻞ ﺧﻼﺻ ٍﺔ ﻧﻮﺭﺍﻧﻴﺔ ﳍﺬﻩ‬ ‫ﺍﻟﺴﺠﺎﻳﺎ ﺍﻟﻌﺎﻟﻴﺔ ﻭﺍﳋﺼﺎﻝ ﺍﻟﺴﺎﻣﻴﺔ ﻭﺃﻣﺜﺎﳍﺎ ﻛﻠﻬﺎ‪.‬‬ ‫ﻭﻧﻘﻄﺔ ﺍﻹﻋﺠﺎﺯ ﰲ ﻫﺬﻩ ﺍﳋﺼﺎﻝ ﻫﻲ‪ :‬ﺃﻧﻪ ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺃﻥ‬ ‫ﺍﻷﺧﻼﻕ ﺍﳊﻤﻴﺪﺓ ﻻ ﺗﺘﺨﺎﻟﻒ ﻭﻻ ﺗﺘﺒﺎﻳﻦ ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ‪ ،‬ﻓﺈ‪‬ﺎ ﺗﺘﺰﺍﺣﻢ‬ ‫ﰲ ﺩﺭﺟﺔ ﺍﻟﻜﻤﺎﻝ‪ ،‬ﻓﻠﻮ ﺗﻔﻮﻗﺖ ﺇﺣﺪﺍﻫﺎ ﺿﻌﻔﺖ ﺍﻷﺧﺮﻯ‪.‬‬

‫ﺍﻟﻘﺪﺡ ﺍﻟﺸﺮﻳﻒ ﻟﻠﺮﺳﻮﻝ ‪ / ‬ﻣﺘﺤﻒ ﻃﻮﺏ ﻗﺎﰊ ‪ -‬ﺇﺳﻄﻨﺒﻮﻝ‬

‫ﻳُﺤﺐ ﻭﻳُﺤﺒﱢ ُﺐ ﻣﺎﻟ َ‬ ‫ِﻜﻪ ﺇﻟﻴﻬﻢ‪ ..‬ﻳﺴﺘﻀﻲﺀ ﻭﻳُﻀﻲﺀ‬ ‫)‪(١٠‬‬ ‫ﳍﻢ‪ ..‬ﻳﺴﺘﻔﻴﺾ ﻭﻳﻔﻴﺾ ﻋﻠﻴﻬﻢ«‪.‬‬

‫ﺑﻨﺒﻮﺗﻪ ﺍﻹﺭﻫﺎﺻﺎﺕ ﻭﻫﻮﺍﺗﻒ‬ ‫ﻭﺍﻹﳒﻴﻞ ﻭﺍﻟﺰﺑﻮﺭ ﻭﺍﻟﺰﺑﺮ‪ّ .‬‬ ‫ﻭﺑﺸﺮ ّ‬ ‫ﻟﻒ‬ ‫ﺍﳉﻦ ﻭﻛﻮﺍﻫﻦ ﺍﻟﺒﺸﺮ‬ ‫ﻭﺍﻧﺸﻖ ﺑﺈﺷﺎﺭﺗﻪ ﺍﻟﻘﻤﺮ‪ ..‬ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﺃَ ُ‬ ‫ﱠ‬ ‫ِ‬ ‫ﺃﻟﻒ ﺻﻼ ٍﺓ ﻭﺳﻼﻡ ﺑﻌﺪﺩ ﺣﺴﻨﺎﺕ ﺃُﻣﺘﻪ‪ .‬ﻋﻠﻰ ﻣﻦ ﺟﺎﺀﺕ ﻟﺪﻋﻮﺗﻪ‬ ‫ﺍﻟﺸﺠﺮ‪ ،‬ﻭﻧـﺰﻝ ﺳﺮﻋ ًﺔ ﺑﺪﻋﺎﺋﻪ ﺍﳌﻄﺮ‪ ،‬ﻭﺃﻇﻠَّﺘﻪ ﺍﻟﻐﻤﺎﻣﺔ ﻣﻦ ﺍﳊﺮ‪،‬‬ ‫ُ‬ ‫ﻣﺌﺎﺕ ﻣﻦ ﺍﻟﺒﺸﺮ‪ ،‬ﻭﻧﺒﻊ ﺍﳌﺎﺀ ﻣﻦ ﺑﲔ‬ ‫ﺻﺎﻉ ﻣﻦ ﻃﻌﺎﻣﻪ ٌ‬ ‫ﻭﺷﺒﻊ ﻣﻦ ٍ‬ ‫ﺍﻟﻀﺐ ﻭﺍﻟﻈﱯ‬ ‫ﺃﺻﺎﺑﻌﻪ ﺛﻼﺙ ﻣﺮﺍﺕ ﻛﺎﻟﻜﻮﺛﺮ‪ ،‬ﻭﺃَ َ‬ ‫ﻧﻄﻖ ﺍﷲُ ﻟـﻪ ﱠ‬ ‫ﻭﺍﻟﺬﺋﺐ ﻭﺍﳉـﺬﻉ ﻭﺍﻟـﺬﺭﺍﻉ ﻭﺍﳉﻤﻞ ﻭﺍﳉﺒﻞ ﻭﺍﳊﺠﺮ ﻭﺍﳌﺪﺭ‬ ‫ﻭﺍﻟﺸﺠﺮ‪ ..‬ﺻﺎﺣﺐ ﺍﳌﻌﺮﺍﺝ ﻭﻣﺎ ﺯﺍﻍ ﺍﻟﺒﺼﺮ‪ ..‬ﺳﻴﺪﻧﺎ ﻭﺷﻔﻴﻌﻨﺎ‬ ‫ﻟﻒ ﺃَ ِ‬ ‫ﻟﻒ ﺻﻼﺓ ﻭﺳﻼﻡ ﺑﻌﺪﺩ ﻛﻞ ﺍﳊﺮﻭﻑ ﺍﳌﺘﺸﻜﻠﺔ ﰲ‬ ‫ﳏﻤﺪ ﺃَ ُ‬ ‫ﺍﻟﻜﻠﻤﺎﺕ ﺍﳌﺘﻤﺜﻠﺔ ﺑﺈﺫﻥ ﺍﻟﺮﲪﻦ ﰲ ﻣﺮﺍﻳﺎ ﲤﻮﺟﺎﺕ ﺍﳍﻮﺍﺀ ﻋﻨﺪ ﻗﺮﺍﺀﺓ‬ ‫ﻛﻞ ﻛﻠﻤﺔ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﻛﻞ ﻗﺎﺭﺉ ﻣﻦ ﺃَﻭﻝ ﺍﻟﻨـﺰﻭﻝ ﺇﱃ ﺁﺧﺮ‬ ‫)‪(١٢‬‬ ‫ﺍﻟﺰﻣﺎﻥ‪ ،‬ﻭﺍﻏﻔﺮ ﻟﻨﺎ ﻭﺍﺭﲪﻨﺎ ﻳﺎ ﺇﳍﻨﺎ ﺑﻜﻞ ﺻﻼﺓ ﻣﻨﻬﺎ‪ ..‬ﺁﻣﲔ‪«.‬‬

‫ِ‬ ‫ﻛﻤﺎﻝ ﺍﳊﻠﻢ ﻣﻊ ِ‬ ‫ﻓﺎﺟﺘﻤﺎﻉ ِ‬ ‫ﻭﻛﻤﺎﻝ ﺍﻟﺘﻮﺍﺿﻊ‬ ‫ﻛﻤﺎﻝ ﺍﻟﺸﺠﺎﻋﺔ‪،‬‬ ‫ُ‬ ‫ﻭﻛﻤﺎﻝ ﺍﻟﻌﺪﺍﻟﺔ ﻣﻊ ِ‬ ‫ِ‬ ‫ﻣﻊ ِ‬ ‫ﻛﻤﺎﻝ ﺍﳌﺮﻭﺀﺓ ﻭﺍﻟﺮﲪﺔ‪،‬‬ ‫ﻛﻤﺎﻝ ﺍﻟﺸﻬﺎﻣﺔ‪،‬‬ ‫ﻭﻣﻨﺘﻬﻰ ﺍﻻﻗﺘﺼﺎﺩ ﻭﺍﻻﻋﺘﺪﺍﻝ ﻣﻊ ﻣﻨﺘﻬﻰ ﺍﻟﻜﺮﻡ ﻭﺍﻟﺴـﺨﺎﺀ‪،‬‬ ‫ﻭﻏﺎﻳ ِﺔ ﺍﻟﻮﻗﺎﺭ ﻣﻊ ﻣﻨﺘﻬﻰ ﺍﳊﻴﺎﺀ‪ ،‬ﻭﻏﺎﻳ ِﺔ ﺍﻟﺮﺃﻓﺔ ﻣﻊ ﻣﻨﺘﻬﻰ ﺍﻟﺒﻐﺾ‬ ‫ﰲ ﺍﷲ‪ ،‬ﻭﻏﺎﻳﺔ ﺍﻟﻌﻔﻮ ﻭﺍﻟﺼﻔﺢ ﻣﻊ ﻣﻨﺘﻬﻰ ﺍﻟﻌﺰﺓ ﺑﺎﻟﻨﻔﺲ‪ ،‬ﻭﻏﺎﻳﺔ‬ ‫ﻓﺎﺟﺘﻤﺎﻉ ﺃﻣﺜﺎﻝ ﻫﺬﻩ )*( ﻣﺘﺮﺟﻢ »ﻛﻠﻴﺎﺕ ﺭﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ« ﺇﱃ ﺍﻟﻌﺮﺑﻴﺔ ﻭﻣﺪﻳﺮ ﻣﺮﻛﺰ ﺭﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ‬ ‫ﺍﻟﺘﻮﻛﻞ ﻣﻊ ﻣﻨﺘﻬﻰ ﺍﻻﺟﺘﻬﺎﺩ ﻭﺍﻟﺴﻌﻲ‪...‬‬ ‫ُ‬ ‫ﺍﻷﺧﻼﻕ ﺍﻟﺮﺍﻗﻴﺔ ﺍﳌﺘﺰﺍﲪﺔ ﰲ ﺷـﺨﺺ ﻭﺍﺣﺪ‪ ،‬ﻛ ﱞﻞ ﰲ ﺫﺭﻭ‪‬ﺎ‪ - ،‬ﺗﺮﻛﻴﺎ‪.‬‬ ‫ﺩﻓﻌ ًﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﺍﻧﻜﺸﺎﻓﻬﺎ ﻣﻦ ﺩﻭﻥ ﺗﺪﺍﻓﻊ ﻭ ﺗﺰﺍﺣﻢ ﻫﻮ ﻣﻌﺠﺰﺓ ﺍﳍﻮﺍﻣﺶ‪:‬‬ ‫)‪(١١‬‬ ‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﺒﺨﺎﺭﻱ )‪ (١٠٣ /٥‬ﺑﺎﺏ ﺷﻬﻮﺩ ﺍﳌﻼﺋﻜﺔ ﺑﺪﺭﴽ‪.‬‬ ‫ﺍﳌﻌﺠﺰﺍﺕ«‪.‬‬ ‫ﻧﻌﻢ‪ ،‬ﻟﻴﺲ ﻟﻨﺎ ﺃﻥ ﻧﻘﻮﻝ ﺇﻻ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ﺍﻟﻌﻈﻴﻢ‪:‬‬ ‫ﻣﺪﺣﺖ ُﻣﺤﻤﺪﴽ ﲟﻘﺎﻟﱵ‬ ‫ﻣﺎ ﺇﻥ‬ ‫ُ‬

‫ﻟﻜﻦ ﻣﺪﺣﺖ ﻣﻘﺎﻟﱵ ﲟﺤﻤ ٍﺪ‬ ‫ْ‬

‫ﻭﳔﺘﻢ ﻫـﺬﺍ ﺍﻟﻜﻼﻡ ﺍﳌﻘﺘﻀﺐ ﺑﺎﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺫﻟﻚ‬ ‫ﺍﳊﺒﻴﺐ ﺍﳌﺤﺒﻮﺏ‪ ،‬ﺫﻱ ﺍﳌﻌﺠﺰﺍﺕ ﺑﺼﻠﻮﺍﺕ ﻭﺳـﻼﻡ ﺗﺸﲑ ﺇﱃ‬ ‫ﻗﺴﻢ ﻣﻦ ﻣﻌﺠﺰﺍﺗﻪ‪ :‬ﻋﻠﻰ ﻣﻦ ﺃُﻧـﺰﻝ ﻋﻠﻴﻪ ﺍﻟﻘﺮﺁﻥ ﺍﳊﻜﻴﻢ ﻣﻦ‬ ‫ﻟﻒ ِ‬ ‫ﺃﻟﻒ‬ ‫ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ ﻣﻦ ﺍﻟﻌﺮﺵ ﺍﻟﻌﻈﻴﻢ‪ .‬ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﺃَ ُ‬ ‫ﺑﺸﺮ ﺑﺮﺳﺎﻟﺘﻪ ﺍﻟﺘﻮﺭﺍﺓ‬ ‫ﺻﻼ ٍﺓ ﻭﺳﻼﻡ ﺑﻌﺪﺩ ﺃﻧﻔﺎﺱ ﺃُّﻣﺘﻪ‪ .‬ﻋﻠﻰ َﻣﻦ ّ‬ ‫‪٤٦‬‬

‫ﺍﻟﺴﻨﺔ ﺍﻷﻭﱃ ‪ -‬ﺍﻟﻌﺪﺩ )‪٢٠٠٦ (٣‬‬

‫)‪ (٢‬ﺍﳌﻜﺘﻮﺑﺎﺕ ﻟﺒﺪﻳﻊ ﺍﻟﺰﻣﺎﻥ ﺳﻌﻴﺪ ﺍﻟﻨﻮﺭﺳﻲ‪ ،‬ﺹ ‪.١٢٣‬‬ ‫)‪ (٣‬ﻣﺴﻠﻢ‪ ،‬ﺍﻹﻣﺎﺭﺓ ‪١٣٣‬؛ ﻛﺸﻒ ﺍﳋﻔﺎﺀ ﻟﻠﻌﺠﻠﻮﱐ‪.٣٩٩/١ ،‬‬ ‫)‪ (٤‬ﺍﻟﻜﻠﻤﺎﺕ ﻟﻠﻨﻮﺭﺳﻲ‪ ،‬ﺹ ‪.٦٧٢‬‬ ‫)‪ (٥‬ﺍﻟﻜﻠﻤﺎﺕ ﻟﻠﻨﻮﺭﺳﻲ‪ ،‬ﺹ ‪.٦٨٥‬‬ ‫)‪ (٦‬ﺍﻟﻜﻠﻤﺎﺕ ﻟﻠﻨﻮﺭﺳﻲ‪ ،‬ﺹ ‪٢٥٥‬‬ ‫)‪ (٧‬ﺍﻟﻜﻠﻤﺎﺕ ﻟﻠﻨﻮﺭﺳﻲ‪ ،‬ﺹ ‪١١٩‬‬ ‫)‪ (٨‬ﺟﺰﺀ ﻣﻦ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ‪ .‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ‪ ٧٤٦‬ﻭﺍﲪﺪ ‪،٥٤/٦‬‬ ‫‪ ١٦٣ ،٩١‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ ‪ ١٣٤٢‬ﻭﺍﻟﻨﺴﺎﺋﻲ ‪. ١٩٩/٣‬‬ ‫ﻭﻫﻠﻤﻮﺍ‪.‬‬ ‫)‪ (٩‬ﺣﻴﻬﻠﻮﺍ ‪ :‬ﺍﺳﻢ ﻓﻌﻞ ﲟﻌﲎ ﺃﻗﺒﻠﻮﺍ ّ‬ ‫ﻭﻋﺠﻠﻮﺍ ّ‬ ‫)‪ (١٠‬ﺍﳌﺜﻨﻮﻱ ﺍﻟﻌﺮﰊ ﺍﻟﻨﻮﺭﻱ ﺹ ‪.٢١٩‬‬ ‫)‪ (١١‬ﺷﻌﺎﻋﺎﺕ ﻣﻌﺮﻓﺔ ﺍﻟﻨﱯ ‪.‬‬ ‫)‪ (١٢‬ﺍﻟﻜﻠﻤﺎﺕ ﻟﻠﻨﻮﺭﺳﻲ‪ ،‬ﺹ ‪.٢٦٣‬‬

‫ﻭﺍﻟﻌﺎﻃﻔﻴﺔ ﺍﻟﱵ ﻛﺎﻥ ﺍﻻﻧﺴﺎﻥ ﻏﺎﺭﻗﴼ ﻓﻴﻬﺎ ﻣﻦ ﺃﲬﺺ ﻗﺪﻣﻴﻪ ﺣﱴ‬ ‫ﻗﻤﺔ ﺭﺃﺳﻪ‪.‬‬ ‫ﻛﻴﻒ ﺍﻟﺴﺒﻴﻞ ﳌﻌﺮﻓﺔ ﺷﺨﺼﻴﺘﻪ ‪ ‬ﺍﳊﻘﻴﻘﻴﺔ؟‬ ‫ﻭﻟﻜﻦ ﻛﻴﻒ ﳝﻜﻦ ﻷﺫﻫﺎﻧﻨﺎ ﺃﻥ ﺗﺴﺘﻮﻋﺐ ﻫﺬﻩ ﺍﻟﺸﺨﺼﻴﺔ‬ ‫ﺍﻟﻌﻈﻴﻤﺔ ﺍﻟﱵ ﺗُﻌﻄﻲ ﻟﻠﻜﻮﻥ ﻣﻌﲎ ﻭﻣﻐﺰﻯ؟ ﻧﺮﻯ ﺍﻷﺳﺘﺎﺫ ﺍﻟﻨﻮﺭﺳﻲ‬ ‫ﻳﺄﺧﺬ ﺑﺄﻳﺪﻳﻨﺎ ﰲ ﺳﻴﺎﺣﺔ ﻗﻠﺒﻴﺔ ﻟﺮﺅﻳﺔ ﻣﻼﻣﺢ ﻫﺬﻩ ﺍﻟﺸﺨﺼﻴﺔ‬ ‫ﻓﻴﻘﻮﻝ‪:‬‬ ‫ﺳﻄﺢ ﺍﻷَﺭﺽ ﻣﺴﺠ َﺪﻩ‪،‬‬ ‫»ﻫﻮ ﺍﻟﺬﻱ ﻟﻌﻈﻤﺘﻪ ﺍﳌﻌﻨﻮﻳﺔ ﺻﺎﺭ ُ‬ ‫ﻳﺄﺗـﻤﻮﻥ‬ ‫ﻭﻣﻜ ُﺔ ﳏﺮﺍﺑَﻪ‪ ،‬ﻭﺍﳌﺪﻳﻨﺔ ﻣﻨﱪَﻩ؛ ﻭﻫﻮ ﺇﻣﺎﻡ ﲨﻴﻊ ﺍﳌﺆﻣﻨﲔ‬ ‫ّ‬ ‫ﺑﻪ ﺻﺎﻓّﲔ َﺧ ْﻠ َﻔﻪ‪ ..‬ﻭﺧﻄﻴﺐ ﲨﻴﻊ ﺍﻟﺒﺸﺮ ﻳﺒﻴّﻦ ﳍﻢ ﺩﺳﺎﺗﲑ‬ ‫ﺳﻌﺎﺩﺍ‪‬ﻢ‪ ..‬ﻭﺭﺋﻴﺲ ﲨﻴﻊ ﺍﻷَﻧﺒﻴﺎﺀ ّ‬ ‫ﻳﺰﻛﻴﻬﻢ ﻭﻳﺼ ّﺪﻗﻬﻢ ﲜﺎﻣﻌﻴﺔ‬ ‫ﺩﻳﻨﻪ ﻷَﺳﺎﺳﺎﺕ ﺃَﺩﻳﺎ‪‬ﻢ‪ ..‬ﻭﺳﻴﺪ ﲨﻴﻊ ﺍﻷَﻭﻟﻴﺎﺀ ﻳُﺮﺷﺪﻫﻢ ﻭﻳُﺮﺑّﻴﻬﻢ‬ ‫ﻭﻗﻄﺐ ﰲ ﻣﺮﻛﺰ ﺩﺍﺋﺮﺓ ﺣﻠﻘﺔ ﺫﻛ ٍﺮ ّ‬ ‫ﺗﺮﻛﺒَﺖ‬ ‫ﺑﺸﻤﺲ ﺭﺳـﺎﻟﺘﻪ‪..‬‬ ‫ٌ‬ ‫ﻣﻦ ﺍﻷَﻧﺒﻴﺎﺀ ﻭﺍﻷَﺧﻴـﺎﺭ ﻭﺍﻟﺼﺪﻳﻘﲔ ﻭﺍﻷَﺑﺮﺍﺭ ﺍﳌﺘﱠﻔﻘﲔ ﻋﻠﻰ ﻛﻠﻤﺘﻪ‬ ‫ﺍﻟﻨﺎﻃﻘﲔ ‪‬ﺎ‪ ..‬ﻭﺷﺠﺮﺓٌ ﻧﻮﺭﺍﻧﻴﺔ ﻋﺮﻭﻗُﻬﺎ ﺍﳊﻴﻮﻳﺔ ﺍﳌﺘﻴﻨﺔ ﻫﻲ ﺍﻷَﻧﺒﻴﺎﺀ‬ ‫ﺑﺄَﺳﺎﺳﺎ‪‬ﻢ ﺍﻟﺴﻤﺎﻭﻳﺔ‪ ،‬ﻭﺃَﻏﺼﺎ‪‬ﺎ ﺍ َ‬ ‫ﳋ ِﻀﺮﺓ ﺍﻟﻄﺮﻳﺔ ﻭﲦﺮﺍ‪‬ﺎ ﺍﻟﻠﻄﻴﻔﺔ‬ ‫ﺩﻋﻮﻯ ﻳ ّﺪﻋﻴﻬﺎ ﺇﻻﱠ‬ ‫ﺍﻟﻨﻴّﺮﺓ ﻫﻢ ﺍﻷَﻭﻟﻴﺎﺀ ﲟﻌﺎﺭﻓﻬﻢ ﺍﻹﳍﺎﻣﻴﺔ‪ .‬ﻓﻤﺎ ﻣﻦ ً‬ ‫ﻭﻳﺸﻬ ُﺪ ﻟﻪ ﲨﻴ ُﻊ ﺍﻷَﻧﺒﻴﺎﺀ ﻣﺴﺘﻨﺪﻳﻦ ﲟﻌﺠﺰﺍ‪‬ﻢ‪ ،‬ﻭﲨﻴ ُﻊ ﺍﻷَﻭﻟﻴﺎﺀ‬ ‫ﻣﺴﺘﻨﺪﻳﻦ ﺑﻜﺮﺍﻣﺎ‪‬ﻢ؛ ﻓﻜﺄَ ﱠﻥ ﻋﻠﻰ ﻛﻞ‬ ‫ﺩﻋﻮﻯ ﻣﻦ ﺩﻋﺎﻭﻳﻪ ﺧﻮﺍﰎُ‬ ‫ً‬ ‫ﲨﻴﻊ ﺍﻟﻜﺎﻣﻠﲔ‪ ،‬ﺇﺫ ﺑﻴﻨﻤﺎ ﺗﺮﺍﻩ ﻗﺎﻝ‪» :‬ﻻ ﺇﻟـﻪ ﺇﻻّ ﺍﷲ« ﻭﺍ ّﺩﻋﻰ‬ ‫ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻓﺈﺫﺍ ﺑﻨﺎ ﻧﺴـﻤﻊ ﻣﻦ ﺍﳌﺎﺿﻲ ﻭﺍﳌﺴﺘﻘﺒﻞ ﻣﻦ ﺍﻟﺼ ﱠﻔﲔ‬ ‫ﺍﻟﻨﻮﺭﺍﻧﻴﲔ ‪-‬ﺃَ ْﻱ ﺷـﻤﻮﺱ ﺍﻟﺒﺸـﺮ ﻭﳒﻮﻣﻬﺎ ﺍﻟﻘﺎﻋﺪﻳﻦ ﰲ ﺩﺍﺋﺮﺓ‬ ‫ﲔ ﺗﻠﻚ ﺍﻟﻜﻠﻤﺔ‪ ،‬ﻓﻴﻜﺮﺭﻭ‪‬ﺎ ﻭﻳﺘﻔﻘﻮﻥ ﻋﻠﻴـﻬﺎ‪ ،‬ﻣﻊ‬ ‫ﺍﻟﺬﱢﻛﺮ‪ -‬ﻋ َ‬ ‫ﺍﺧﺘﻼﻑ ﻣﺴﺎﻟﻜﻬﻢ ﻭﺗﺒﺎﻳﻦ ﻣﺸﺎﺭ‪‬ﻢ‪ .‬ﻓﻜﺄَﻧﱠﻬﻢ ﻳﻘﻮﻟﻮﻥ ﺑﺎﻹﲨﺎﻉ‪:‬‬ ‫ﺩﻋﻮﻯ‬ ‫ﻧﻄﻘﺖ«‪ .‬ﻓﺄﻧّﻰ ﻟِﻮﻫﻢٍ ﺃَ ْﻥ ﻳَﻤ ﱠﺪ ﻳﺪﻩ ﻟﺮ ِّﺩ ً‬ ‫»ﺻ َﺪﻗﺖ ﻭﺑﺎﳊﻖ َ‬ ‫َ‬ ‫ﺪﺕ ﺑﺸﻬﺎﺩﺍﺕ َﻣ ْﻦ ﻻ ﻳُ َﺤ ّﺪ ﻣﻦ ﺍﻟﺸﺎﻫﺪﻳﻦ ﺍﻟﺬﻳﻦ ّ‬ ‫ﺗﺰﻛﻴﻬﻢ‬ ‫ﺗﺄَﻳّ ْ‬ ‫)‪(٦‬‬ ‫ﻣﻌﺠﺰﺍﺗُﻬﻢ ﻭﻛﺮﺍﻣﺎﺗُﻬﻢ«‪.‬‬ ‫ﳏﻤﺪ ‪ ‬ﻭﺍﻟﻜﻮﻥ‬

‫ﻮﺭﺳﻲ ﻳﺮﺑﻂ ﺳﲑﺓ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻌﻄﺮﺓ ﻭﺣﻴﺎﺗﻪ‬ ‫ﺇﻥ ﺍﻷﺳﺘﺎﺫ ﺍﻟﻨﱡ ْ‬ ‫ﺍﳌﺎﺩﻳﺔ ﻭﺍﳌﻌﻨﻮﻳﺔ ﺑﺎﻟﻜﻮﻥ ﻛﻠﻪ ﻭﺑﺎﳊﻴﺎﺓ ﺑﺄﲨﻌﻬﺎ ﻭﻛﻴﻒ ﺃﻧﻪ ‪‬‬ ‫ﻫﻮ ﻣﻌﲎ ﺍﻟﻮﺟﻮﺩ ﺇﺫ ﻳﻘﻮﻝ‪» :‬ﻧﻌﻢ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺍﳊﻴﺎﺓ ﻫﻲ ﺧﻼﺻﺔ‬ ‫ﻣﺘﺮﺷﺤﺔ ﻣﻦ ﻫﺬﺍ ﺍﻟﻜﻮﻥ‪ ،‬ﻭﺍﻟﺸﻌﻮﺭ ﻭﺍﳊﺲ ﻣﺘﺮﺷﺤﺎﻥ ﻣﻦ‬ ‫ﺍﳊﻴﺎﺓ‪ ،‬ﻓﻬﻤﺎ ﺧﻼﺻﺘﻬﺎ؛ ﻭﺍﻟﻌﻘﻞ ﻣﺘﺮﺷﺢ ﻣﻦ ﺍﻟﺸﻌﻮﺭ ﻭﺍﳊﺲ‪،‬‬ ‫ﻓﻬﻮ ﺧﻼﺻﺔ ﺍﻟﺸﻌﻮﺭ؛ ﻭﺍﻟﺮﻭﺡ ﻫﻲ ﺍﳉﻮﻫﺮ ﺍﳋﺎﻟﺺ ﺍﻟﺼﺎﰲ‬ ‫ﻟﻠﺤﻴﺎﺓ‪ ،‬ﻓﻬﻲ ﺫﺍ‪‬ﺎ ﺍﻟﺜﺎﺑﺘﺔ ﺍﳌﺴﺘﻘﻠﺔ‪ ..‬ﻛﺬﻟﻚ ﺍﳊﻴﺎﺓ ﺍﳌﺤﻤﺪﻳﺔ ‪-‬‬ ‫ﺍﳌﺎﺩﻳﺔ ﻭﺍﳌﻌﻨﻮﻳﺔ‪ -‬ﻣﺘﺮﺷﺤﺔ ﻣﻦ ﺍﳊﻴﺎﺓ ﻭﻣﻦ ﺭﻭﺡ ﺍﻟﻜﻮﻥ‪ ،‬ﻓﻬﻲ‬

‫ﺣﺲ ﺍﻟﻜﻮﻥ‬ ‫ﺧﻼﺻﺔ ﺧﻼﺻﺘﻬﺎ؛ ﻭﺍﻟﺮﺳﺎﻟﺔ ﺍﳌﺤﻤﺪﻳﺔ ﻣﺘﺮﺷﺤﺔ ﻣﻦ ّ‬ ‫ﻭﺷﻌﻮﺭ ِﻩ ﻭﻋﻘﻠِﻪ‪ ،‬ﻓﻬﻲ ﺃﺻﻔﻰ ﺧﻼﺻﺘﻪ؛ ﺑﻞ ﺇﻥ ﺣﻴـﺎﺓ ﳏﻤﺪ ‪‬‬ ‫ﺍﳌﺎﺩﻳﺔ ﻭﺍﳌﻌﻨﻮﻳﺔ‪ -‬ﺑﺸﻬﺎﺩﺓ ﺁﺛﺎﺭﻫﺎ ﺣﻴﺎﺓ ﳊﻴﺎﺓ ﺍﻟﻜﻮﻥ؛ ﻭﺍﻟﺮﺳﺎﻟﺔ‬‫ﺍﳌﺤﻤﺪﻳﺔ ﺷـﻌﻮﺭ ﻟﺸﻌﻮﺭ ﺍﻟﻜﻮﻥ ﻭﻧـﻮﺭ ﻟـﻪ؛ ﻭﺍﻟﻮﺣﻲ ﺍﻟﻘﺮﺁﱐ‬ ‫ﺑﺸـﻬﺎﺩﺓ ﺣﻘﺎﺋﻘﻪ ﺍﳊﻴﻮﻳﺔ ﺭﻭﺡ ﳊﻴﺎﺓ ﺍﻟﻜﻮﻥ ﻭﻋﻘﻞ ﻟﺸﻌﻮﺭﻩ‪..‬‬ ‫)‪(٧‬‬ ‫ﺃﺟﻞ‪ ...‬ﺃﺟﻞ‪ ...‬ﺃﺟﻞ«‪.‬‬ ‫ﺇﻧﻪ ‪ ‬ﻣﻌﲎ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻧﻌﻢ‪ ،‬ﺇﻥ ﻧﻮﺭﻩ ‪ ‬ﻫﻮ ﺍﻟﺬﻱ ﻳﻔﺼﺢ ﻋﻦ ﻣﻌﲎ ﺍﻟﻮﺟﻮﺩ ﻭﻣﻐﺰﻯ‬ ‫ﻛﻞ ﺣﺎﺩﺙ‪ .‬ﻓﻠﻮﻻﻩ ﻟﻈﻞ ﻛﺘﺎﺏ ﺍﻟﻜﻮﻥ ﺍﻟﺮﺍﺋﻊ ﻫﺬﺍ ﺑﻼ ﻣﻌﲎ ﻭﻻ‬ ‫ﻣﻐﺰﻯ‪.‬‬ ‫ﺃﺟﻞ‪ ،‬ﺇﻥ ﻓﺨﺮ ﺍﻟﻜﺎﺋﻨﺎﺕ ﻭﺧﺎﰎ ﺍﻟﺮﺳﻞ ‪ ‬ﻫﻮ ﺃﺳﺎﺱ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻭﺧﻼﺻﺘﻪ ﻭﲬﲑﺗﻪ‪ ،‬ﻓﻠﻴﺲ ﻫﻨﺎﻙ ﻣﻮﺿﻊ ﰲ ﺍﻟﻜﻮﻥ ﳜﻠﻮ ﻣﻦ ﺣﻘﻴﻘﺔ‬ ‫ﻧﻮﺭﻩ‪ .‬ﻓﻤﺜَﻠﻪ ﻛﻤﺜﻞ ﻧﻮﺍﺓ ﺑﺬﺭﺓ ﺷﺠﺮﺓ ﺑﺎﺳﻘﺔ ﺗﻀﻢ ﻛﻞ ﺧﺼﺎﺋﺺ‬ ‫ﺗﻠﻚ ﺍﻟﺸﺠﺮﺓ‪ .‬ﻓﻨﻮﺭﻩ ﺃﺳﺎﺱ ﻟﻠﻮﺟﻮﺩ ﻛﻠﻪ‪ ،‬ﺃﻻ ﻳﻘﻮﻝ ﺳﺒﺤﺎﻧﻪ‬ ‫ﻳﻦ ِﻋﻨْ َﺪ ﺍﷲِ ﺍْﻹِ ْﺳ َ‬ ‫ﻼ ُﻡ﴾ )ﺁﻝ ﻋﻤﺮﺍﻥ‪ (١٩ :‬ﻭﺍﺳﺘﺴﻠﻤﺖ‬ ‫ﻭﺗﻌﺎﱃ‪﴿ :‬ﺇِ ﱠﻥ ﺍﻟ ﱢﺪ َ‬ ‫َﺎﻝ ﻟَ َﻬﺎ َﻭﻟِ َ‬ ‫ﺍﻷﺭﺽ ﻭﺍﻟﺴﻤﺎﻭﺍﺕ ﻛﻠﻬﺎ ﻟﻪ ﺳﺒﺤﺎﻧﻪ ﴿ﻓَﻘ َ‬ ‫ﺽ ﺍﺋْﺘِﻴَﺎ‬ ‫ﻸ ْﺭ ِ‬ ‫ﲔ﴾ )ﻓﺼﻠﺖ‪ (١١ :‬ﺃﻟﻴﺲ ﺍﻟﺮﺳﻮﻝ‬ ‫َﻃ ْﻮﻋﴼ ﺃَ ْﻭ َﻛ ْﺮﻫﴼ ﻗَﺎﻟَﺘَﺎ ﺃَﺗَﻴْﻨَﺎ َﻃﺎﺋِ ِﻌ َ‬ ‫ﺍﻟﻜﺮﱘ ‪ ‬ﳝﺜﻞ ﺍﻹﺳﻼﻡ ﺃﺻﺪﻕ ﲤﺜﻴﻞ؟! ﻓﻬﻮ ﺍﻹﺳﻼﻡ ﺑﻌﻴﻨﻪ‪ ،‬ﻭﻫﻮ‬ ‫ﺍﻟﻘﺮﺁﻥ ﺍﳊﻲ ﺍﻟﻨﺎﻃﻖ‪ ،‬ﻛﻤﺎ ﻭﺻﻔﺘﻪ ﺃﻣﻨﺎ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﻋﻨﺪﻣﺎ‬ ‫)‪(٨‬‬ ‫ﺳﺌﻠﺖ ﻋﻦ ﺃﺧﻼﻗﻪ ‪» :‬ﻛﺎﻥ ﺧﻠﻘﻪ ﺍﻟﻘﺮﺁﻥ«‪ .‬ﻭﺃﺛﲎ ﻋﻠﻴﻪ ﺍﻟﺮﺏ‬ ‫ُﻖ َﻋ ِﻈﻴ ٍﻢ﴾ )ﺍﻟﻘﻠﻢ‪.(٤ :‬‬ ‫﴿ﻭﺇِﻧﱠ َﻚ ﻟَ َﻌﻠﻰ ُﺧﻠ ٍ‬ ‫ﺍﻟﻜﺮﱘ ﺛﻨﺎﺀ ﻻ ﻳﻠﻴﻖ ﺇﻻّ ﺑﻪ‪َ :‬‬

‫ﻭﻣﻦ ﻫﻨﺎ ﻧﺮﻯ ﺃﻥ ﺍﻷﺳﺘﺎﺫ ﺍﻟﻨﻮﺭﺳﻲ ﻋﻨﺪﻣﺎ ﻳﺼﻒ ﻧﻮﺭ ﳏﻤﺪ‬ ‫»ﺍﻋﻠﻢ‬ ‫‪ ‬ﺑﺄﻧﻪ ﺍﻹﺳﻼﻡ ﺑﻌﻴﻨﻪ ﻭﺣﻘﻴﻘﺔ ﺍﻟﻮﺟﻮﺩ ﺑﻌﻴﻨﻬﺎ‪ ،‬ﻳﻘﻮﻝ‪:‬‬ ‫ْ‬ ‫ﺃﻧﻪ ﺑﻴﻨﻤﺎ ﺗﺮﻯ ﺍﻟﻌﺎﱂ ﻛﺘﺎﺑﴼ ﻛﺒﲑﴽ ﺗﺮﻯ ﻧﻮﺭ ﳏﻤﺪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ‬ ‫ﻭﺍﻟﺴﻼﻡ ﻣﺪﺍﺩ ﻗﻠﻢ ﺍﻟﻜﺎﺗﺐ‪ ..‬ﻭﺑﻴﻨﻤﺎ ﺗﺮﻯ ﺍﻟﻌﺎﻟَﻢ ﻳﻠﺒﺲ ﺻﻮﺭ َﺓ‬ ‫ﻧﻮﺭﻩ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻧﻮﺍ‪‬ﺎ ﺃﻭﻻً‪ ،‬ﻭﲦﺮ‪‬ﺎ‬ ‫ﺍﻟﺸﺠﺮﺓ ﺗﺮﻯ َ‬ ‫ﲢﻮﻝ ﺇﻧﺴﺎﻧﴼ ﻛﺒﲑﴽ ﺗﺮﻯ ﻧﻮﺭﻩ ﻋﻠﻴﻪ‬ ‫ﺛﺎﻧﻴﴼ‪ ..‬ﻭﺑﻴﻨﻤﺎ ﺗﺮﻯ ﺍﻟﻌﺎﱂ ّ‬ ‫ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻘﻠﻪ‪ ..‬ﻭﺑﻴﻨﻤﺎ ﺗﺮﻯ ﺍﻟﻌﺎﱂ ﺣﺪﻳﻘ ًﺔ ﻣﺰﻫﺮ ًﺓ ﺗﺮﻯ‬ ‫ﻧﻮﺭﻩ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻨﺪﻟﻴﺒﻪ‪ ..‬ﻭﺑﻴﻨﻤﺎ ﺗﺮﻯ ﺍﻟﻌﺎﱂ ﻗﺼﺮﴽ‬ ‫ﻣﺰﻳﱠﻨﴼ ﻋﺎﻟﻴﴼ ﺫﺍ ﺳﺮﺍﺩﻗﺎﺕ ﺗﺘﻈﺎﻫﺮ ﻓﻴﻬﺎ ﺷﻌﺸﻌﺔ ﺳﻠﻄﻨﺔ ﺳﻠﻄﺎﻥ‬ ‫ﺍﻷﺯﻝ ﻭﺧﻮﺍﺭﻕ ﺣﺸﻤﺘﻪ‪ ،‬ﻭﳏﺎﺳﻦ ﲡﻠﻴﺎﺕ ﲨﺎﻟﻪ‪ ،‬ﻭﻧﻘﻮﺵ‬ ‫ﺧﻮﺍﺭﻕ ﺻﻨﻌﺘﻪ‪ ،‬ﺇﺫﻥ ﺗﺮﻯ ﻧﻮﺭﻩ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ّ‬ ‫ﻧﻈﺎﺭﴽ ﻳﺮﻯ‬ ‫ﻟﻨﻔﺴﻪ ﺃﻭﻻً‪ ،‬ﰒ ﻳﻨﺎﺩﻱ ﺑـﻴﺎ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﺗﻌﺎﻟَﻮﺍ ﺇﱃ ﻫﺬﻩ ﺍﳌﻨﺎﻇﺮ‬ ‫)‪(٩‬‬ ‫ﻭﺣﻴﻬﻠﻮﺍ ﻋﻠﻰ ﻣﺎ ﻟَ ُﻜﻢ ﻓﻴﻪ ﺷﻲﺀ ﻣﻦ ﺍﳌﺤﺒﺔ ﻭﺍﳊﲑﺓ‬ ‫ﺍﻟﻨـﺰﻳﻬﺔ‪َ ،‬‬ ‫ﻭﺍﻟﺘﻨـﺰﻩ ﻭﺍﻟﺘﻘﺪﻳﺮ‪ ،‬ﻭﺍﻟﺘﻨﻮﺭ ﻭﺍﻟﺘﻔﻜﺮ ﻭﻣﺎ ﻻ ﳛﺪ ﻣﻦ ﺍﳌﻄﺎﻟﺐ‬ ‫ﺍﻟﻌﺎﻟﻴﺔ‪ .‬ﻭﻳﺮﻳﻬﺎ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻳﺸﺎﻫِﺪ ﻭﻳﺸ َﻬﺪ ﳍﻢ‪ ..‬ﻳﺘﺤﲑ ﻭﻳُﺤﻴﱢﺮﻫﻢ‪..‬‬ ‫ﺍﻟﺴﻨﺔ ﺍﻷﻭﱃ ‪ -‬ﺍﻟﻌﺪﺩ )‪٤٥ ٢٠٠٦ (٣‬‬

‫‪ ‬‬

‫ﺍﳋﺎﰎ ﺍﻟﺸﺮﻳﻒ ﻟﻠﺮﺳﻮﻝ ‪‬‬

‫ﺇﺣﺴﺎﻥ ﻗﺎﺳﻢ ﺍﻟﺼﺎﳊﻲ *‬

‫ﻣﻦ ﺁﻓﺎﻕ‬ ‫ﺍﻟﺬﺍﺕ ﺍﳌﺤﻤﺪﻳﺔ‬

‫ﺇﻥ ّ‬ ‫ﺟﻞ ﺍﻫﺘﻤﺎﻡ ﻛﺘّﺎﺏ ﺍﻟﺴﲑﺓ ﺍﻟﻨﺒﻮﻳـﺔ ‪-‬ﺟﺰﺍﻫﻢ ﺍﷲ ﺧﲑﴽ‪-‬‬ ‫إ‬ ‫ﻗﺪ ﱠ‬ ‫ﺗﺮﻛﺰ ﻋﻠﻰ ﻛﻤﺎﻝ ﺑﺸﺮﻳّﺘﻪ ‪ ‬ﲜﻤﻴﻊ ﺟﻮﺍﻧﺒﻬﺎ ﺍﳌﺘﻨﻮﻋﺔ‬ ‫ﻃﻮﺍﻝ ﺣﻴﺎﺗﻪ ﺍﳌﺒﺎﺭﻛﺔ‪ .‬ﻓﻬﺬﻩ ﺍﻟﻮﻗﺎﺋﻊ ﺍﳊﻴﺎﺗﻴﺔ ﺍﻟﻜﺜﲑﺓ ﻭﺍﳌﺘﻌﺪﺩﺓ‬ ‫ﺍﻟﺼﺤﺐ ﺍﻟﻜﺮﺍﻡ ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻬﻢ ﺃﲨﻌﲔ‬ ‫ﺳﺠﻠﻬﺎ ّ‬ ‫ﺍﳉﻮﺍﻧﺐ ﺍﻟﱵ ّ‬ ‫ﺑﺄﺩﻕ ﺗﻔﺎﺻﻴﻠﻬﺎ‪ ،‬ﻻ ﲤﺜﻞ ﺇﻻ ﺟﺎﻧﺒﴼ ﻳﺴﲑﴽ ﻣﻦ ﻛﻤﺎﻝ ﺷﺨﺼﻴﺘﻪ‬ ‫ّ‬ ‫ﺍﳌﻌﻨﻮﻳﺔ ﺃﻭ ﺍﻟﺮﻭﺣﻴﺔ ﺍﻟﺬﻱ ﻻ ﳝﻜﻦ ﳊﻮﺍﺩﺙ ﺑﺸﺮﻳﺔ ﻗﻠﻴﻠﺔ ﺃﻥ ﺗﻌﺒّﺮ‬ ‫ﻋﻨﻪ ﺃﻭ ﺗﻌﻜﺴﻪ ﻋﻠﻰ ﺻﻔﺤﺔ ﺍﻟﻮﺟﻮﺩ‪ ،‬ﻓـ»ﺃﻧّﻰ ﳍﺬﻩ ﺍﻟﺸﺨﺼﻴﺔ‬ ‫)‪(١‬‬ ‫ﺍﳌﺒﺎﺭﻛﺔ ﺍﻟﺬﻱ ﻛﺎﻥ ﱡ‬ ‫ﻛﻞ ﻣﻦ ﺟﱪﺍﺋﻴﻞ ﻭﻣﻴﻜﺎﺋﻴﻞ ﻣﺮﺍﻓﻘَﲔ ﺃﻣﻴﻨَﲔ‬ ‫ﻟﻪ ﰲ ﻏﺰﻭﺓ ﺑﺪﺭ ﺃﻥ ﺗﻨﺤﺼﺮ ﰲ ﺣﺎﻟﺔ ﻇﺎﻫﺮﻳﺔ ﺃﻭ ﺃﻥ ﺗُﻈﻬﺮﻫﺎ ﲜﻼﺀ‬ ‫)‪(٢‬‬ ‫ﺣﺎﺩﺛ ٌﺔ ﺑﺸﺮﻳﺔ«‪ .‬ﺫﻟﻚ ﻷﻧﻪ ﺗﻀﺎﻑ ﻳﻮﻣﻴﴼ‪ ،‬ﺑﻞ ﺣﱴ ﺍﻵﻥ‪ ،‬ﻭﰲ‬ ‫ﻛﻞ ﺩﻗﻴﻘﺔ ﻣﻨﻪ‪ ،‬ﺇﱃ ﺻﺤﻴﻔﺔ ﻛﻤﺎﻻﺗﻪ ‪ ‬ﺃﺛﻮِﺑ ٌﺔ ﻋﻈﻴﻤﺔ ﻭﻋﺒﺎﺩﺓٌ‬ ‫ﺧﺎﻟﺼﺔ ﺑﻘﺪﺭ ﻣﺎ ﻳﻐﻨﻤﻪ ﻛﻞ ﻣﺆﻣﻦ ﻣﻦ ﺃﻣﺘﻪ ﺑﺄﻛﻤﻠﻬﺎ‪ .‬ﻭﺫﻟﻚ ﰲ‬ ‫)‪(٣‬‬ ‫ﺿﻮﺀ »ﻣﻦ ّ‬ ‫ﺩﻝ ﻋﻠﻰ ﺍﳋﲑ ﻓﻠﻪ ﻣﺜﻞ ﺃﺟﺮ ﻓﺎﻋﻠﻪ«‪ .‬ﻭﻛﻤﺎ ﻳﻨﺎﻝ‬ ‫ِ‬ ‫ﻧﻔﺤﺎﺕ ﺍﻟﺮﲪﺔ ﺍﻹﳍﻴﺔ‬ ‫‪ ‬ﲟﺎ ﻭﻫﺒﻪ ﺍﷲ ﻣﻦ ﺍﺳﺘﻌﺪﺍﺩ ﻏﲑ ﻣﺘﻨﺎﻩ‬ ‫ﻏﲑ ﺍﳌﺘﻨﺎﻫﻴﺔ ﺑﺸﻜﻞ ﻏﲑ ﻣﺘﻨﺎ ٍﻩ ﻭﺑﻘﺪﺭ ٍﺓ ﻏﲑ ﻣﺘﻨﺎﻫﻴﺔ‪ ،‬ﻛﺬﻟﻚ ﻳﻨﺎﻝ‬ ‫ﺩﻋﺎﺀ ﻏﲑ ﳏﺪﻭﺩ ﳑﻦ ﻻ ﻳُﺤ ّﺪ ﻣﻦ ﺃﻣﺘﻪ‪.‬‬ ‫ﻳﻮﻣﻴﴼ ً‬ ‫ﻟﺬﺍ ﻓﻔﻲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ّ‬ ‫ﻧﻔﻜﺮ ﰲ ﺣﻴﺎﺗﻪ ﺍﻟﺒﺸﺮﻳﺔ ﺃﻭ ﻧﺴﻤﻊ‬ ‫ﻭﻧﺘﺼﻮﺭ‬ ‫ﲔ ﺍﳋﻴﺎﻝ ﻋﺎﻟﻴﴼ‬ ‫ﻣﻌﺠﺰﺍﺗﻪ ﺍﻟﺒﺎﻫﺮﺓ‪ ،‬ﻳﻠﺰﻡ ﺃﻥ ﻧﺮﻓﻊ ﻋ َ‬ ‫ّ‬ ‫ﻧﺒﻞ ﻧﺘﺎﺋﺞ ﺍﻟﻜﺎﺋﻨﺎﺕ ﻭﺃَ ُ‬ ‫ﻫﺬﺍ ﺍﻟﻨﱯ ﺍﻟﻜﺮﱘ ‪ ‬ﺍﻟﺬﻱ ﻫﻮ ﺃَ ُ‬ ‫ﻛﻤﻞ‬ ‫ﻭﺣﺒﻴﺐ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ﻭﳑﺜﻞ‬ ‫ﲦﺮﺍ‪‬ﺎ ﻭﺍﳌﺒﻠﱢﻎ ﻋﻦ ﺧﺎﻟﻖ ﺍﻟﻜﻮﻥ‪،‬‬ ‫ُ‬ ‫ﺍﻟﻌﻼ‬ ‫ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﺇﻣﺎﻡ ﺍﳌﺨﻠﻮﻗﺎﺕ ﲨﻴﻌﺎ‪ ،‬ﻭﻫﻮ ﻳﻌﺮﺝ ﺍﻟﺴﻤﺎﻭﺍﺕ ُ‬ ‫ﻭﻳﻄﻮﻑ ﰲ ﺃﺭﺟﺎﺀ ﺍﳌﻠﻜﻮﺕ‪ .‬ﻓﻴﻄﻠﻌﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻋﻠﻰ‬ ‫ﺍﻵﻳﺎﺕ ﺍﻟﻜﱪﻯ ﻭﺍﻵﺛﺎﺭ ﺍﳉﻠﻴﻠﺔ ﻭﺍﺣﺪ ًﺓ ﺗِﻠﻮ ﺍﻷﺧﺮﻯ ﻭﻗﺪ » َﻋﻼ‬ ‫ﺍﳌﺮﺍﺗﺐ ﻛﺎﻟﱪﻕ ﻣﻦ ﺩﺍﺋﺮ ٍﺓ ﺇﱃ ﺩﺍﺋﺮﺓ‪ ،‬ﻭﻣﻦ‬ ‫ﺑﻪ ﺍﻟﺒُﺮﺍﻕ ﻭﻗﻄﻊ ﺑﻪ‬ ‫َ‬ ‫ٍ‬ ‫ﻣﻨـﺰﻝ ﺇﱃ ﻣﻨـﺰﻝ‪ ،‬ﻛﻤﻨﺎﺯﻝ ﺍﻟﻘﻤﺮ‪ ،‬ﻟﻴُﺮﻳَﻪ ﺭﺑﻮﺑﻴ َﺔ ﺃُﻟﻮﻫﻴﺘﻪ ﰲ‬ ‫‪٤٤‬‬

‫ﺍﻟﺴﻨﺔ ﺍﻷﻭﱃ ‪ -‬ﺍﻟﻌﺪﺩ )‪٢٠٠٦ (٣‬‬

‫ﺍﻟﺴﻤﺎﻭﺍﺕ‪ ،‬ﻭﻳﻠﺘﻘﻲ ﺇﺧﻮﺍﻧﻪ ﺍﻷﻧﺒﻴﺎﺀ ﻓﺮﺩﴽ ﻓﺮﺩﴽ‪ًّ ،‬‬ ‫ﻛﻼ ﰲ ﻣﻘﺎﻣﻪ‬ ‫ﰲ ﺗﻠﻚ ﺍﻟﺴﻤﺎﻭﺍﺕ‪ ،‬ﺣﱴ َﻋﺮﺝ ﺑﻪ ﺇﱃ ﻣﻘﺎﻡ ﴿ﻗَﺎﺏ ﻗ َْﻮ َﺳﻴْﻦ﴾‪،‬‬ ‫ﻓﺸﺮﻓَﻪ ﺑﺎﻷﺣﺪﻳﺔ‪ ،‬ﺑﻜﻼﻣﻪ ﻭﺑﺮﺅﻳﺘﻪ؛ ﻟﻴﺠﻌﻞ ﺫﻟﻚ ﺍﻟﻌﺒ َﺪ ﻋﺒﺪﴽ‬ ‫ّ‬ ‫ﺟﺎﻣﻌﴼ ﳉﻤﻴﻊ ﺍﻟﻜﻤﺎﻻﺕ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﻧﺎﺋ ً‬ ‫ﻼ ﲨﻴ َﻊ ﺍﻟﺘﺠﻠﻴﺎﺕ ﺍﻹﳍﻴﺔ‪،‬‬ ‫ﺷﺎﻫﺪﴽ ﻋﻠﻰ ﲨﻴﻊ ﻃﺒﻘﺎﺕ ﺍﻟﻜﺎﺋﻨﺎﺕ‪ ،‬ﺩﺍﻋﻴﴼ ﺇﱃ ﺳﻠﻄﺎﻥ ﺍﻟﺮﺑﻮﺑﻴﺔ‪،‬‬ ‫)‪(٤‬‬ ‫ﻛﺸﺎﻓﴼ ﻟﻄﻠﺴﻢ ﺍﻟﻜﺎﺋﻨﺎﺕ«‪.‬‬ ‫ﻣﺒﻠّﻐﴼ ﻟﻠﻤﺮﺿﻴﺎﺕ ﺍﻹﳍﻴﺔ‪ّ ،‬‬ ‫ﻧﻌﻢ‪ ،‬ﺇﻧﻪ ﺣﺒﻴﺐ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﻓﻬﻮ ﺍﻟﺬﻱ ﺃﺭﺍﻩ ﲨﻴﻊ ﺃﻧﻮﺍﻉ‬ ‫ﲡﻠﻲ ﳏﺒﺘﻪ ﺍﳌﺒﺜﻮﺛﺔ ﰲ ﲨﻴﻊ ﺍﳌﻮﺟﻮﺩﺍﺕ‪ ..‬ﻓﺎﺻﻄﻔﺎﻩ ‪-‬ﻭﻫﻮ ﲦﺮﺓٌ‬ ‫ﻣﻨﻮﺭﺓٌ ﻣﻦ ﺷﺠﺮﺓ ﺍﳋﻠﻖ‪ -‬ﺑﺎﳌﻌﺮﺍﺝ ُﻣﻈﻬﺮﴽ ﳏﺒﻮﺑﻴﺘﻪ ﺃﻣﺎﻡ ﺍﻟﻜﺎﺋﻨﺎﺕ‬ ‫ّ‬ ‫ﻭﺃﻛﺮﻣﻪ ﺑﺄﻣﺮﻩ‪،‬‬ ‫ﻭﺷﺮﻓﻪ ﺑﺮﺅﻳﺔ ﲨﺎﻟﻪ‪َ ،‬‬ ‫ﻗﺎﻃﺒﺔ »ﻓﺮﻗﺎﻩ ﺇﱃ ﺣﻀﻮﺭﻩ‪ّ ،‬‬ ‫ﻭﺃﻧﺎﻁ ﺑﻪ ﻭﻇﻴﻔ ًﺔ ﺟﻌﻞ ﻣﺎ ﻋﻨﺪﻩ ﻣﻦ ﺣﻜﻤ ٍﺔ ﻗﺪﺳﻴﺔ ﺗﺴﺮﻱ ﺇﱃ‬ ‫)‪(٥‬‬ ‫ﺍﻵﺧﺮﻳﻦ«‪.‬‬ ‫ﻭ‪‬ﺬﻩ ﺍﻟﻨﻈﺮﺓ ﺍﻟﺼﺎﺋﺒﺔ ﺍﻟﱵ ﺗﺘﺨﺬ ﻣﻦ ﺃﺣﻮﺍﻝ ﺍﻟﺮﺳﻮﻝ ‪‬‬ ‫ﺍﻟﺒﺸﺮﻳﺔ ﻭﺻﻔﺎﺗﻪ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺃﺳﺎﺳﴼ ﻭ َﻣﺪﺧ ً‬ ‫ﻼ ﻟﻠﺘﻌﺮﻑ ﻋﻠﻰ ﺫﺍﺗﻪ‬ ‫ﺍﳊﻘﻴﻘﻴﺔ ﻭﺷﺨﺼﻴﺘﻪ ﺍﻟﺮﻭﺣﻴﺔ ﺍﻟﻨﻮﺭﺍﻧﻴﺔ ﻳﻨﺠﻮ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺍﻟﻨﻈﺮﺓ‬ ‫ﺍﻟﻘﺎﺻﺮﺓ ﺇﻟﻴﻪ ‪ .‬ﻓﻠﻮﻻﻩ ﱠ‬ ‫ﻟﻈﻞ ﺍﻹﻧﺴﺎﻥ ﺑﻞ ﺍﻟﻜﻮﻥ ﻛﻠﻪ ﳘ ً‬ ‫ﻼ‬ ‫ﺿﺎﺋﻌﴼ َﺳﻘَﻄﴼ ﻻ ﻳﻠﺘﻔﺖ ﺇﻟﻴﻪ ﺃﺣﺪ‪ ،‬ﻭﻻ ﻳﺜﲑ ﺍﻫﺘﻤﺎﻡ ﺃﺣﺪ‪ ،‬ﱠ‬ ‫ﻭﻟﻈﻞ‬ ‫ﻫﺬﺍ ﺍﳌﺨﻠﻮﻕ ﺍﳌﻜﺮﻡ ﻋﺎﺋﻤﴼ ﻓﻮﻕ ﺳﻄﺤﻴﺔ ﻧﻔﺴﻪ ﺍﳋﺎﻭﻳﺔ‪ ،‬ﻭﺟﺪﺏ‬ ‫ﺭﻭﺣﻪ‪ ،‬ﻭﻗَ ْﻔﺮ ﻋﻘﻠﻪ‪ .‬ﻓﻬﻮ ‪ ‬ﺍﻟﺬﻱ ﺃﺛﺎﺭ ﻗﻮﻯ ﺍﻹﻧﺴﺎﻥ ﺍﳋﻔﻴﺔ‪،‬‬ ‫ﻭﺃﻋﺎﻧﻪ ﻋﻠﻰ ﺍﻛﺘﺸﺎﻑ ﻧﻔﺴﻪ‪ ،‬ﻭﺍﻟﻌﺜﻮﺭ ﻋﻠﻰ ﺟﻮﻫﺮ ﺇﻧﺴﺎﻧﻴﺘﻪ‪.‬‬ ‫ﱐ‬ ‫ﻭﻫﻮ ﺍﻟﺬﻱ َﻭ ﱠﺳ َﻊ ﻣﻦ ﺃﻓﻖ ﺗﻔﻜﲑﻩ‪ ،‬ﻭﻋﻠﱠﻤﻪ ﻛﻴﻒ ﻳﻜﻮﻥ ﻛﻮ ﱠ‬ ‫ﺟﺰﺀ ﻻ ﻳﺘﺠﺰﺃ ﻣﻨﻪ‪،‬‬ ‫ﺍﻟﺘﻔﻜﲑ‪ ،‬ﻳﺸﺎﺭﻙ ﺍﻟﻜﻮﻥ ﰲ ﺃﻓﻜﺎﺭﻩ ﺑﺎﻋﺘﺒﺎﺭﻩ ً‬ ‫ﻭﻳﻐﻮﺹ ﰲ ﺧﻔﺎﻳﺎ ﺍﻟﻮﺟﻮﺩ ﺑﻌﻘﻞ ﻗﻮﻱ ﻭﺇﺭﺍﺩﺓ ﺣﻴﻮﻳﺔ ﻣﺘﺄﺟﺠﺔ‪.‬‬ ‫ﻭﻗﺪ ﺍﺳﺘﻄﺎﻉ ‪ ‬ﺃﻥ ﳚﻌﻞ ﺍﻻﻧﺘﺸﺎﺀ ﺍﻟﻌﻘﻠﻲ ﻭﺍﻟﺮﻭﺣﻲ ﺍﻹﳝﺎﱐ ﻫﻮ‬ ‫ﻭﺍﻷﻫﻢ ﻋﻠﻰ ﻛﻞ ﺍﻻﻧﺘﺸﺎﺀﺍﺕ ﺍﳉﺴﺪﻳﺔ‬ ‫ﻭﺍﻷﻋﻢ‬ ‫ﺍﻻﻧﺘﺸﺎﺀ ﺍﻷﻗﻮﻯ‬ ‫ّ‬ ‫ّ‬

‫ﺍﻟﱪﺩﺓ ﺍﻟﻨﺒﻮﻳﺔ ﺍﻟﺸﺮﻳﻔﺔ ﺍﻟﱵ ﺃﻫﺪﺍﻫﺎ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﺇﱃ ﻛﻌﺐ ﺍﺑﻦ ﺯﻫﲑ ‪ / ‬ﻣﺘﺤﻒ ﻃﻮﺏ ﻗﺎﰊ ‪ -‬ﺇﺳﻄﻨﺒﻮﻝ‬

‫ﺭﻣﺎﺩ ﻣﻦ ﻓﻮﺍﺭﻕ ﺍﳌﺎﻝ ﻭﺍﳉﻨﺲ ﻭﺍﻟﺴﻠﻄﺎﻥ ﺑﲔ ﺑﲏ ﺍﻹﻧﺴﺎﻥ‪.‬‬ ‫ﻭﺃﻱ‬ ‫ﺃﻱ ﻃﺎﻗﺎﺕ ﻫﺎﺋﻠﺔ ﺗﻜﻤﻦ ﰲ ﻧﻔﻮﺳﻜﻢ ﻳﺎ ﺃﺗﺒﺎﻉ ﺭﺳﺎﻟﱵ‪ ،‬ﱡ‬ ‫ﱡ‬ ‫ﻭﺃﻱ ﲝﺎﺭ َﻭ ﱠﺿﺎﺀﺓ ﻣﻦ‬ ‫ﻗﻮﻯ ﻋﻈﻴﻤﺔ ﲣﺘﻔﻲ ﰲ ﻃﻴﱠﺎﺕ ﺫﻭﺍﺗﻜﻢ‪ ،‬ﱡ‬ ‫ً‬ ‫ﻫﺪﺃﺕ ﺃﻋﻤﺎﻗُﻬﺎ ﰲ ﺃﻋﻤﺎﻗﻜﻢ ﻭﻫﻲ ﺗﻨﺘﻈﺮ َﻣ ْﻦ‬ ‫ﺍﻹﺩﺭﺍﻙ ﺍﻟﺮﻭﺣﻲ ﻗﺪ ْ‬ ‫ﻳﻬﻴﺠﻬﺎ ﺑﻌﻮﺍﺻﻒ ﺭﻭﺣﻪ‪ ،‬ﻭﻳُﺤﺮﻛﻬﺎ ﺑﻘﺎﺻﻒ ﻣﻦ ﺭﻋﻮﺩ ﲰﺎﺋﻪ‪.‬‬ ‫ﺬﺍﺏ‬ ‫ﻭﺻﺒَﺒْ ُﺖ ﰲ ﺃﺭﻭﺍﺣﻜﻢ ُﻣ َ‬ ‫ﻟﻘﺪ ﺃﻭﺩﻋﺘﻜﻢ ﺃﲦﻦ ﻛﻨﻮﺯﻱ‪َ ،‬‬ ‫ﻭﺳﻜﺒﺖ ﰲ ﻗﻠﻮﺑﻜﻢ ﻣﻌﺼﻮﺭ ﻗﻠﱯ‪ ،‬ﻭﺃﺿﻮﺍﺀ ﻓﻜﺮﻱ‪،‬‬ ‫ﺭﻭﺣﻲ‪،‬‬ ‫ُ‬ ‫ﻭﺃﻭﺭﺛﺘُﻜﻢ ﺣﻴﺎﰐ‪ ،‬ﻧﺒﻌﴼ ﺇﻧﺴﺎﻧﻴﴼ ﻓﻴّﺎﺿﴼ ﺗﺮﻓﺪﻩ ﻳﻨﺎﺑﻴﻊ ﺍﻟﺴﻤﺎﺀ‪،‬‬ ‫ِﻤ ًﺔ‬ ‫ﻭﲤﺎﺯﺟﻪ ﺃﻧﻮﺍﺭ ﺍﻟﻮﺣﻲ‪ ،‬ﻟﺘﻜﻮﻥ ﺳﻠّﻤﴼ ﻟﻠﻄﺎﳏﲔ ﺇﱃ‬ ‫ﱢ‬ ‫ﺍﻟﺴﻤﻮ ﻭﻗ ﱠ‬ ‫ﻟﻠﻤﺘﺸﻮﻗﲔ ﺇﱃ ﺍﻟﻘﻤﻢ‪ ،‬ﻭﻣﻨﺎﺭﴽ ﻟﻠﺘﺎﺋﻬﲔ ﰲ ﲝﺎﺭ ﻇﻠﻤﺎﺕ ﺍﳊﻴﺎﺓ‪.‬‬ ‫َﺣ ﱢﻄﻤﻮﺍ ﺯِﻧﺰﺍﻧﺎﺕ ﻧﻔﻮﺳﻜﻢ‪ ..‬ﺍﻫﺪﻣﻮﺍ ُﺟﺪﺭﺍﻥ ﺃﺭﻭﺍﺣﻜﻢ‪..‬‬ ‫َﺳ ﱢﺮﺣﻮﺍ ﺿﻤﺎﺋﺮﻛﻢ ﻣﻦ ﻗﻴﻮﺩﻫﺎ‪ ،‬ﻭﺍﺭﺗﻔﻌﻮﺍ ‪‬ﺎ ﻃﻠﻴﻘﺔ ﻣﻦ ﻛﻞ‬ ‫ﻣﺎ ﻳُ ْﺨﻠِﺪﻫﺎ ﺇﱃ ﺍﻷﺭﺽ ﻭﻳَ ﱡﺪ ُﺳﻬﺎ ﰲ ﺍﻟﺘﺮﺍﺏ‪ ،‬ﻟﺘﺘﻌﺎﱃ ﰲ ﲰﺎﺀ‬ ‫ﻐﺎﺹ ﺍﳊﺮﻳﺔ‪ ،‬ﻭﺳﻼﱂ ﺍﻻﻧﻌﺘﺎﻕ ﻣﻦ ﻛﻞ ﻋﺒﻮﺩﻳﺎﺕ‬ ‫ﺍﷲ ﺣﻴﺚ َﻣ ُ‬ ‫ﺍﻷﺭﺽ‪.‬‬

‫ﻳﺎ ﺃﻣﱵ‪ ،‬ﻳﺎ ﺧﲑ ﺃﻣﺔ ﺃُﺧﺮﺟﺖ ﻟﻠﻨﺎﺱ! ﺇ ﱠﻥ ﺩﻣﻮﻋﻜﻢ ﺗﺘﺴﺎﻗﻂ‬ ‫ﰲ ﻗﻠﱯ‪ ،‬ﻭﺃﺷﺠﺎﻧﻜﻢ ‪ ‬ﱡﺰ ﻋﻮﺍﱂ ﻏﺒﻄﱵ‪ ،‬ﻭﻟﻴﺎﱄ ﻋﺬﺍﺑﻜﻢ ﺗُﺪﻣﻲ‬ ‫َﻤﻦ ﻏﲑُ ﺍﻟﻘﺮﺁﻥ ﻳﻜﻔﻜﻒ ﺩﻣﻌﻜﻢ‪ ،‬ﻭﻳﻐﺴﻞ‬ ‫ﲰﺎﻭﺍﺕ ﺃﻓﺮﺍﺣﻲ‪ .‬ﻓ َ‬ ‫ﺟﺮﺍﺣﺎﺗﻜﻢ‪ ،‬ﻭﳝﺴﺢ ﻋﺬﺍﺏ ﺃﻳﺎﻣﻜﻢ‪ ،‬ﻭﻳﻔﺘﺢ ﻛﻮﻯ ﺍﻟﻨﻮﺭ ﰲ‬ ‫ﺟﺪﺭﺍﻥ ﻭﺟﻮﺩﻛﻢ؟!‬ ‫ﻻ ﺗَﻔﺰﻋﻮﺍ ﻣﻦ ﺗﺒﻌﺎﺕ ﻭﺟﻮﺩﻛﻢ‪ ،‬ﻭﻻ ﺗَﺨﺎﻓﻮﺍ ﻣﻦ ﺃﻓﻜﺎﺭ‬ ‫ﻗﻠﻮﺑﻜﻢ‪ ،‬ﻓﺈﻥ ﺍﻟﻘﻠﺐ ﺍﳌﻔﻜﺮ ﺃﺟﺪﻯ ﻋﻠﻰ ﺍﻟﺒﺸﺮﻳﺔ ﻣﻦ ﺃﻟﻒ ﻋﻘﻞ‬ ‫ُﻣﻈﻠﻢ ﻻ ﻳﻨﻔﺚ ﺇﻻ ﻏِﺴﻠﲔ ُﺣﻤﻘﻪ ّ‬ ‫ﻭﺷﻜﻪ ﻭﻇﻠﻤﺎﺗﻪ‪.‬‬

‫ﻻ ﺗُﺸﻔﻘﻮﺍ ‪-‬ﻳﺎ ِﺻﺤﺎﺏ ﺍﻹﳝﺎﻥ‪ -‬ﻣﻦ ﺃﺛﻘﺎﻝ ﻛﻠﻤﺔ »ﻻ ﺇﻟﻪ‬ ‫ﺇﻻ ﺍﷲ« ﻓﺈﻧّﻬﺎ ﺍﻟﻜﻠﻤﺔ ﺍﻟﱵ ﺃﺫﻥ ﳍﺎ ﺍﷲ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻌﻘﻞ ﳉﻨﻮﻥ‬ ‫ﻛﻞ ﻗﻠﺐ‪ ،‬ﻭﺍﻟﻔﻜﺮ ﻻﺿﻄﺮﺍﺏ ﻛﻞ ﻧﻔﺲ‪ ،‬ﻭﺍﳌﺤﺮﻙ ﺍﻟﺬﻱ ﻳﺪﻳﺮ‬ ‫ﻔﺘﺢ ﺑﻪ‬ ‫ﳏﺮﻛﺎﺕ ﺍﻟﺘﺤﻠﻴﻖ ﰲ ﺃﺟﻨﺤﺔ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﺍﳌﻔﺘﺎﺡ ﺍﻟﺬﻱ ﻳُ ُ‬ ‫ُ‬ ‫ﻛﻞ ٍ‬ ‫ﺑﺎﺏ ﻣﻐﻠﻖ ﰲ ﺍﻟﻄﺒﻴﻌﺔ ﻭﺍﻟﻜﻮﻥ ﻭﺍﳊﻴﺎﺓ‪.‬‬ ‫ﺃﻻ ﻫﻞ ﺑﻠﻐﺖ‪...‬؟ ﺍﻟﻠﻬﻢ ﻓﺎﺷﻬﺪ‪...‬‬ ‫)*( ﻛﺎﺗﺐ ﻭﺃﺩﻳﺐ ‪ -‬ﺍﻟﻌﺮﺍﻕ‪.‬‬

‫ﺍﻟﺴﻨﺔ ﺍﻷﻭﱃ ‪ -‬ﺍﻟﻌﺪﺩ )‪٤٣ ٢٠٠٦ (٣‬‬

‫‪‬‬ ‫ﺃﺛﺮ ﺍﻟﻘﺪﻡ ﺍﻟﺸﺮﻳﻔﺔ ﻟﻠﺮﺳﻮﻝ ‪ / ‬ﻣﺘﺤﻒ ﻃﻮﺏ ﻗﺎﰊ ‪ -‬ﺇﺳﻄﻨﺒﻮﻝ‬

‫ﺃﺑﺪﴽ ﺃﺭﺩﺗﻜﻢ ﻳﺎ ﺃﺣﺒّﺎﺀ ﻗﻠﱯ ﺃﺣﺮﺍﺭﴽ ﻃﻠﻘﺎﺀ ﻣﻦ ﻛﻞ‬ ‫ﻗﻴﺪ‪ ،‬ﻻ ﻳﺴﺘﻌﺒﺪﻛﻢ ﺇﻧﺴﺎﻥ‪ ،‬ﻭﻻ ﻳﻜﺒﻠﻜﻢ ﻓﻜﺮ‪ ،‬ﻭﻻ‬ ‫ﺗﺴﺘﺬﻟﻜﻢ ﻃﻮﺍﻏﻴﺖ ﺍﻷﺭﺽ؛ ﻷﻧﻜﻢ ﺃﻧﺘﻢ ﺍﻟﻮﻋﻲ ﺍﻟﻌﺎﱄ‬ ‫ﺍﻟﻘﻮﺍﻡ ﻋﻠﻰ ﻋﻮﺍﱂ ﻓﻜﺮﻫﺎ‬ ‫ﻟﻺﻧﺴﺎﻧﻴﺔ‪ ،‬ﻭﺍﻟﺮﻭﺡ ﺍﻷﻣﲔ ّ‬ ‫ﻭﺭﻭﺣﻬﺎ ﻭﻗﻠﺒﻬﺎ‪.‬‬

‫‪‬‬

‫ﻋﻨﺪ ﻗﺪ َﻣﻲ ﺍﳊﺒﻴﺐ‬ ‫ﺃﺩﻳﺐ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺪﺑﺎﻍ *‬

‫ﲰﺎﺀ ﳏﻤﺪ ‪...‬‬ ‫ﺳﻨﺎﺀ ّ‬ ‫ﺍﻟﺸﻮﻕ ﺗﺘﻌﺎﱃ ﻣﻦ ﻗﻠﱯ ﻟﺘﻌﺎﻧﻖ َ‬ ‫أ ﺃَ ُ‬ ‫ﻭﻓﻴﺾ ﺍﳊﻨﲔ ﺍﻟﺬﻱ ﳝﻸ ﺭﻭﺣﻲ ﺳﻼﻟ ُِﻢ ﺿﻮﺀ ﺗﺄﺧﺬﱐ ﳓﻮ‬ ‫ُ‬ ‫ُ‬ ‫ﻭﺧﻴﺎﻝ ﻓﺆﺍﺩﻱ ﺍﻟﻌﻤﻴﺪ ﺳﺤﺎﺑﺔ ﻧﻮﺭ ﺗَﺤﻤﻠﲏ‬ ‫ﺁﻓﺎﻕ ﺭﻭﺡ ﳏﻤﺪ ‪.‬‬ ‫ِﻤﻢ ﺍﻟﺼﻔﺎﺀ ﺣﻴﺚ ﺃﻟﺘﻘﻲ ﲰﺎﻭﺍﺕ ﳏﻤﺪ ‪ ‬ﻭﺃﺣﺘﻮﻳﻬﺎ ﰲ‬ ‫ﺇﱃ ﻗ َ‬ ‫ﺻﺪﺭﻱ ﻭﺃَ ُﺿ ﱡﻢ ﻋﻠﻴﻬﺎ ﺣﻨﺎﻳﺎ ﺭﻭﺣﻲ‪ ،‬ﻓﺈﺫﺍ ﺃﻧﺎ ﻣﺮﺗﻔﻊ ﻋﻠﻰ ﺍﻟﻮﺟﻮﺩ‬ ‫ﺍﳌﺤﻤﺪﻱ‬ ‫ُﻛﻠﻪ ﲟﻮﺿﻌﻲ ﻣﻦ ﻗﺪ َﻣﻲ ﳏﻤﺪ ‪ ...‬ﻭﺇﺫﺍ ﺑﺎﻟﺮﻭﺡ‬ ‫ّ‬ ‫ﻳﺸﻖ ُﺳﺪﻓﺔ‬ ‫ﺍﻟﻌﻈﻴﻢ ﻳﺘﻤﺜﻞ ﱄ ﻧﻮﺭﴽ ﺳﺎﻃﻌﴼ ﻛﺄﺳﻴﺎﻑ ﺍﻟﻔﺠﺮ‪ ،‬ﱡ‬ ‫ﺍﻟﻘﻠﺐ ﺍﳌﻈﻠﻢ‪ ،‬ﻭﻳَﺴﻄﻊ ﰲ ﺟﻨﺒﺎﺕ ﺍﻟﻨﻔﺲ ﻛﺸﻬﺎﺏ ﻳﺘﻠ ّﻬﺐ‪،‬‬ ‫ِﺨ َﻮ ِﺭ ﺍﻟﺮﻭﺡ‪ ،‬ﺻﺎﻫﺮﴽ‬ ‫ﺧﺎﺭﻗﴼ ﻫﺸﻴﻢ ﺍﻟﻀﻌﻒ ﺍﻟﺒﺸﺮﻱ‪ ،‬ﻋﺎﺻﻔﴼ ﺑ َ‬ ‫ﻗﻴﻮ َﺩ ﺍﻟﻨﻔﺲ ﺍﳌﻜﺒّﻠﺔ ﺑﺄﻏﻼﻝ َﺭﻏﺎﺋﺒﻬﺎ‪ ،‬ﺑﺎﻋﺜﴼ ﺍﳊﻤﺎﺱ ﰲ ﺍﻟﺬﺍﺕ‬ ‫ﺾ ﺃﻓﻜﺎﺭﻫﺎ‪ ،‬ﻭﻗﺪ ﺳﻜﺐ‬ ‫ﺍﳌﻨﺴﺤﻘﺔ ﲢﺖ ﻭﻃﺄﺓ ﳘﻮﻣﻬﺎ‪ ،‬ﻭ َﻣ َﻀ ِ‬ ‫ﰲ ﺃُﺫُﻥ ﺭﻭﺣﻲ ﻫﺬﺍ ﺍﻟﻨﺸﻴﺪ ﺍﳍﺎﺩﺭ‪ ،‬ﻭﻫﺬﺍ ﺍﳍُﺘﺎﻑ ﺍﻟﺬﻱ ﻳُﺬﻛﻲ‬ ‫ﺆﺟﺞ ﻛﻔﺎﺡ ﺍﻟﻘﻠﺐ ﻣﻦ ﺃﺟﻞ ﺍﻧﻌﺘﺎﻗﻪ ﻣﻦ ﻗﺒﻀﺔ‬ ‫ﻧﻀﺎﻝ ﺍﻟﺮﻭﺡ‪ ،‬ﻭﻳُ ّ‬ ‫ﺍﻟﻈﻼﻡ‪ ،‬ﻭﺗَﺤﺮﺭﻩ ﻣﻦ ﻋﺒﻮﺩﻳﺎﺕ ﺍﻟﺰﻣﻦ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﳍﺘﺎﻑ ﺍﻟﺬﻱ‬ ‫َﻭ َﻋﺘْ ُﻪ ﺭﻭﺣﻲ‪ ،‬ﻭﻫﺘﻒ ﺑﻪ ﻟﺴﺎﱐ‪:‬‬ ‫‪٤٢‬‬

‫ﺍﻟﺴﻨﺔ ﺍﻷﻭﱃ ‪ -‬ﺍﻟﻌﺪﺩ )‪٢٠٠٦ (٣‬‬

‫ﺗﺴﺎﻣﻴﺖ ﺑﻜﻢ ﻓﻮﻕ ﻋﺒﻮﺩﻳﺎﺕ ﺍﳌﻜﺎﻥ‬ ‫ﻓﻘﺪ‬ ‫ُ‬ ‫ﻭﺍﻟﺰﻣﺎﻥ‪ ،‬ﻭﺭﻓﻌﺘﻜﻢ ﻓﻮﻕ ﺣﺘﻤﻴﺎﺕ ﺍﻟﺘﺎﺭﻳﺦ‪ ،‬ﻟﺘﺮﺻﺪﻭﺍ‬ ‫ﻣﻦ ﺁﻓﺎﻗﻜﻢ ﺍﻟﻌﺎﻟﻴﺔ ﲢﻮﻻﺕ ﺍﻹﻧﺴﺎﻥ ﻭﺗﺼﺤﺤﻮﻫﺎ‪،‬‬ ‫ﻭﺗﺮﺍﻗﺒﻮﺍ ﺻﲑﻭﺭﺍﺕ ﺍﻟﺰﻣﻦ ﻭﺗﻮﺟﻬﻮﻫﺎ‪ ،‬ﻭﲣﻄﻄﻮﺍ‬ ‫ﳌﺴﲑﺓ ﺍﻟﺒﺸﺮﻳﺔ‪ ،‬ﻭﺗﻘﻮﺩﻭﺍ ﻣﺴﺎﺭ ﺍﳊﻀﺎﺭﺍﺕ ﻋﱪَ‬ ‫ﺍﻟﻌﺼﻮﺭ ﻭﺍﻷﺯﻣﺎﻥ‪ ،‬ﻓﺄﻧﺘﻢ ‪-‬ﻟﻮ ﻋﺮﻓﺘﻢ ﺃﻧﻔﺴﻜﻢ ﻛﻤﺎ‬ ‫ﺃﺭﺩﺗﻜﻢ ﻭﺃﺭﺍﺩﻛﻢ ﺍﷲ‪ -‬ﺃﻗﻮﻯ ﻣﻦ ُﻛ ِّﻞ ﺗﻴﺎﺭ‪ ،‬ﻭﺃﲰﻰ‬ ‫ﻭﺃﻋﻈﻢ ﻣﻦ ﻛﻞ ﺣﻀﺎﺭﺓ‪.‬‬ ‫ﻣﻦ ﻛﻞ ﻓﻜﺮ‪،‬‬ ‫ُ‬

‫ﻭﻟﻜﻨﻜﻢ ﺍﻟﻴﻮﻡ ﺗﺘﻮﺍﺭﻭﻥ ﺧﺎﺭﺝ ﺍﻟﺰﻣﻦ‪ ،‬ﻭﺗﻘﺒﻌﻮﻥ‬ ‫ﰲ ﺯﻭﺍﻳﺎ ﺍﻟﻨﺴﻴﺎﻥ‪ ،‬ﻭﺗﺘﻔﻴﺄﻭﻥ ﻇﻼﻝ ﺍﳌﻮﺕ‪ ،‬ﻭﻛﺄﱐ ﱂ‬ ‫ﺃﻓﺠﺮ ﰲ ﻗﻠﻮﺑﻜﻢ ﻳﻮﻣﴼ ِﻋ ﱠﺰ ﺍﻟﻌﺒﻮﺩﻳﺔ ﷲ‪ ،‬ﻭﱂ ﺃﳍﺐ ﰲ‬ ‫ّ‬ ‫َ‬ ‫ﺍﻟﺴﻤ ِّﻮ ﻭﺍﻻﺭﺗﻔﺎﻉ‪ ،‬ﻭﱂ ﺃ ْ‬ ‫ﲪﻞ ﺇﻟﻴﻜﻢ‬ ‫ﺩﻣﺎﺋﻜﻢ ﻭﻫﺞ ُ‬ ‫ﻳﻮﻣﴼ ﺍﻟﺴﻤﺎﺀ ﺑﻜﻞ ﺃﻧﻮﺍﺭﻫﺎ ﻭﺃﺷﻮﺍﻗﻬﺎ ﻭﺭﲪﺘﻬﺎ ﻟﺘﻜﻮﻥ‬ ‫ِﻤﺔ ﺍﻟﱵ ﺗﺮﺍﻗﺒﻮﻥ ﻣﻨﻬﺎ‬ ‫ﻧﺎﻓﺬﺗﻜﻢ ﰲ ﺟﺪﺍﺭ ﺍﻟﻮﺟﻮﺩ‪ ،‬ﻭﺍﻟﻘ ﱠ‬ ‫ﺍﻧﺴﻴﺎﺏ ﻧﻮﺭ ﺍﻹﳝﺎﻥ‪ ،‬ﻭﺩﺑﻴﺐ ﻇﻼﻡ ﺍﻟﻜﻔﺮ ﻋﻠﻰ ﺃﺭﺽ‬ ‫ﺍﻟﻌﺎﱂ‪.‬‬

‫ﱠﺃﻭﺍﻩ ‪-‬ﻳﺎ ﺃﺷﻘّﺎﺀ ﻗﻠﱯ‪ -‬ﻟﻘﺪ ﻻﻣﺲ ﻧﻮﺍﺡ ﺃﺭﻭﺍﺣﻜﻢ ﺍﳌﺪﺣﻮﺭﺓ‬ ‫ﻭﺭ ﱠﺷ ْﺖ ﺩﻣﺎﺀ ﻗﺘﻼﻛﻢ‬ ‫ﰲ ﻣﻌﺎﺭﻙ ﺍﻟﻀﻤﲑ ﻣﺼﺎﺭﻳﻊ ﺃﺑﻮﺍﺏ ﺍﻟﺴﻤﺎﺀ‪َ ،‬‬ ‫ﰲ ﻣﻌﺎﺭﻙ ﺍﻟﺮﻭﺡ ﺃﺟﻨﺤﺔ ﺍﳌﻼﺋﻜﺔ‪ ،‬ﻭﺃﻧﺎ ﺭﺳﻮﻟﻜﻢ ‪-‬ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ‬ ‫ﻭﺫﻗﺖ ﻣﺮﺍﺭﺓ ﺍﻻﻧﻜﻔﺎﺀ ﻭﺍﻻﳓﺴﺎﺭ‪،‬‬ ‫ﺍﷲ‪-‬‬ ‫ُ‬ ‫ﺧﺴﺮﺕ ﺑﻌﺾ ﻣﻌﺎﺭِﻛﻲ‪ُ ،‬‬ ‫ﻭﻟﻜﲏ ﺃﺑﺪﴽ ﱂ ﺃﻋﺮﻑ َﺧ َﻮ َﺭ ﺍﻟﺮﻭﺡ ﻭﺍﻧﺴﺤﺎﻕ ﺍﻟﻨﻔﺲ‪ ،‬ﻭﺃﺑﺪﴽ ﱂ‬ ‫ﺗﻨﻄﻔﺊ ﺷﻌﻠﺔ ﺍﳉﻬﺎﺩ ﰲ ﻗﻠﱯ‪.‬‬ ‫ﺍﳌﺸﺮﻋﺔ‬ ‫ﻭﻋﻨﺪﻣﺎ ﻧﺘﻔﻴﺄ ﻇﻼﻝ ﺍﻟﻨﺼﺮ ﲢﺖ ﻏﺎﺑ ٍﺔ ﻣِﻦ َﺳﻨﺎ ﺳﻴﻮﻓﻨﺎ ّ‬ ‫ﺍﳌﺘﻔﻮﻕ‪ ،‬ﺣﻠﻢ ﺍﻷﺟﻴﺎﻝ‪،‬‬ ‫ﺑﺎﳊﻖ ﻣﻦ ﺃﺟﻞ ﲪﺎﻳﺔ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺮﺑّﺎﱐ ّ‬ ‫ﻭﺷﻮﻕ ﺧﻴﺎﻝ ﺍﻟﺒﺸﺮﻳﺔ‪ ،‬ﻓﻠﺘُ َﺰ ْﻣ ِﺠﺮ ﺇﺫﻥ ﰲ ﺫﻭﺍﺗﻜﻢ ﺃُ ُﺳﻮﺩ ﺍﻟﺘﺤﺪﻱ‬ ‫ﻷﻗﻔﺎﺹ ﺍﻟﻌﺎﱂ‪ ،‬ﻭﻟﺘﺘﺴﻌﺮ ﻧﻔﻮﺳﻜﻢ ﺑﺄﻗﺒﺎﺱ ﻣﻦ ﺭﻭﺡ »ﺑﻼﻝ« ﺇﻣﺎﻡ‬ ‫ﺍﳌﺘﺤ ﱢﺪﻳﻦ‪ ،‬ﻭﺳﻴّﺪ ﺍﻟﺮﺍﻓﻀﲔ‪ ،‬ﺍﻟﺬﻱ ﻛﺎﻥ ﺇﺫﺍ ﺗﻨﻔﺲ ﺃﺣﺮﻕ ﺑﺄﻧﻔﺎﺳﻪ‬ ‫ﺍﻟﻼﻫﺒﺔ ﻛﻞ ﻣﺎ ﻭﺿﻌﺘﻪ ﺃﺑﺎﻃﻴﻞ ﺍﻟﻌﺎﱂ ﻣﻦ ﻗﻴﻮﺩ ﻟﻠﺮﻭﺡ ﻭﺍﻟﻔﻜﺮ‬ ‫ﻭﺍﻟﻮﺟﺪﺍﻥ‪ ،‬ﻭﺍﻟﺬﻱ ﺃﺷﻌﻞ ﺑﻨﺎﺭ »ﺃَ َﺣﺪ‪ ..‬ﺃَ َﺣﺪ« ﻛﻞ ﺭﻛﺎﻣﺎﺕ‬ ‫ﺍﻟﺒﺸﺮﻳﺔ ﻣﻦ ﺃﻭﻫﺎﻡ ﺍﻟﺪﻫﻮﺭ‪ ،‬ﻭﺧﺮﺍﻓﺎﺕ ﺍﻟﺴﻨﲔ ﻭﺍﻷﺣﻘﺎﺏ‪ ،‬ﻭﺃﺿﺎﺀ‬ ‫ﺑﻨﻮﺭ »ﺃَ َﺣﺪ‪ ...‬ﺃَ َﺣﺪ« ﺟﻮﺍﻧﺐ ﺍﻹﺧﺎﺀ ﺍﻹﻧﺴﺎﱐ ﺍﳌﻄﻤﻮﺭ ﲢﺖ‬

‫ﻭﻗﻀﻴﺖ ﺛﻼﺛﺔ ﺃﺷﻬﺮ ﰲ ﺍﳌﺴﲑ‪ ،‬ﻓﻴﺎ »ﺗِﻬﺎﻣﺔ« ﺗَ ﱠ‬ ‫ﻘﻄﻌﻲ ﻭ ُﻫﻮﱐ‪.‬‬ ‫ُ‬ ‫ﺃﻥ ﺃَ ْﺩ َﺭﻛﺘَﲏ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ َﻣ َﺪﺩﴽ‪،‬‬ ‫ﻭﻟﻮﻻ ْ‬

‫ﻭﺻﺮﺕ ﺑﺪﺩﴽ؛‬ ‫ﻻﺣﺘﺮﻗﺖ ﺣﱴ ﳔﺎﻋﻲ ﰲ ﺍﻟﺼﺤﺮﺍﺀ‪،‬‬ ‫ُ‬ ‫ُ‬ ‫ﻣﺴﺖ ﺍﻟﺮﻣﺎﻝ ﻓﻐﺪﺕ ﻧﺴﻴ ًﻤﺎ ﻋﻠﻴ ً‬ ‫ﻼ‪،‬‬ ‫ﻓﺄَﻧﻔﺎﺳﻚ ّ‬ ‫ﻭﺻﻮﺗﻚ ﺳﺎﻝ ﰲ ﻛﻞ ﻭﺍ ٍﺩ ﻣﺎ ًﺀ ﺳﻠﺴﺒﻴ ً‬ ‫ﻼ‪،‬‬

‫ﺻﺎﺭﺕ ﺇﺭﺍﺩﺗﻚ ﻟِﻤﺎ ﺃُﺭﻳ ُﺪ ﻣﻘﺼ ًﺪﺍ ﻭﻣﺮﺍﻣﴼ‪،‬‬ ‫ﻭﻣﺎ ﺃﻥ‬ ‫ْ‬ ‫ﻋﻠﻲ ﺣﺮﺍﻣﴼ‪.‬‬ ‫ﺣﱴ ﻏﺪﺍ ﺍﳍﻤﻮ ُﺩ ﳊﻈ ًﺔ ﰲ ﺍﻟﺪﺭﻭﺏ ّ‬

‫ﺍﻟﺸ ْﺠ َﻮ ﻭﺍﻷﺣﻮﺍﻝ‪،‬‬ ‫َﺳ َﺮ ْﺩ ُﺕ ﻋﻠﻰ ﺍﳋﻼﺋﻖ ُﻃ ّﺮﴽ ﱠ‬

‫ﻘﺖ ﺍﳉﺒﺎﻝ‪...‬‬ ‫ﻭﺳﻜﺒﺖ ﻋﻠﻰ ﺍﻟﻠﻴﺎﱄ ﺃﺷﺠﺎﱐ ﻭﺃﻧْ َﻄ ُ‬ ‫ُ‬ ‫ﲔ‪،‬‬ ‫ﻣﻀﺖ ﺷﻬﻮ ٌﺭ ﱂ ﺗَ ْﻐ ُﻤﺾ ﱄ ‪-‬ﰲ ﺣﺮﻗﱵ‪َ -‬ﻋ ٌ‬ ‫ﻭﺍﺳ ِ‬ ‫ﺷﺌﺖ ﻫﻞ ﻋﺮﻑ ﺍﻟﻨﻮ َﻡ ﱄ ﺟﻔ ٌﻦ؟‬ ‫ﺄﻝ ﺍﻟﻨﺠﻮ َﻡ ﺇﻥ َ‬ ‫ْ‬ ‫ﺛﻼﺛ ٌﺔ ﻭﲬﺴﻮﻥ ﻋﺎﻣﴼ ﻭﺃﻧﺎ ﰲ ﻋﺬﺍﺏ ﺍﻟﻔﺮﺍﻕ ﻫﺎﺋﻢ‪،‬‬ ‫ﰒ ﻳﺼﺪﻡ ﺟﺒﻬﱵ ﺣﺎﺋ ً‬ ‫ﻼ ﻫﺬﺍ ﺍﻟﺴﺘﺎ ُﺭ ﺍﻟﻈﺎﱂ؟!‬

‫ﻫﺬﻱ ﺍﻟﻘﻠﻮﺏ ﺧ ّﻠﻔﺖ ﻓﻠﺬﺍﺕ ﺃﻛﺒﺎ ٍﺩ ﺿﺎﺋﻘ َﺔ ﺍﻟﺼﺪﺭ‪،‬‬ ‫ﺃﻥ ﺗُﺠﺎﺯﻯ ﺑﺎ ُ‬ ‫ﳋﺴﺮ؟‬ ‫ﻫﻞ ﻣﻦ ﺣﻘﻬﺎ ﺍﻟﺮﲪﺔُ؟ ﺃﻡ ْ‬ ‫ﻓﺎﺭﻓﻊ ﻋﻦ َﻣﺰﺍﺭﻙ ﺍﻟﻄﺎﻫ ِﺮ ﺣﺪﻳ َﺪ ﺍﻟﻨﻘﺎﺏ‪،‬‬ ‫َ‬ ‫ﺍﻟﻌﻠﻴﻞ ﻣﻦ ﻫﺬﺍ ﺍﻟﺘﺮﺍﺏ!‬ ‫ﻭﻻ ﲤﻨﻊ ﺭﻭﺣﻲ‬ ‫ﺍﻟﻮﺿﺎﺀﺓ؟ ﺃﻫﻲ ﻧﻮﺭﻙ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ؟«‬ ‫ﻭﻣﺎ ﻫﺬﻩ ﺍﻟﺸﻌﻠﺔ ّ‬ ‫ٍ‬ ‫ﺳﻜﻮﻥ‪ ،‬ﰒ َﺷﻬﻘ ُﺔ »ﺁﻩ«‪..‬‬ ‫ﻣﺮ ﺁ ٌﻥ ﰲ‬ ‫ﰒ ّ‬

‫ﻣﺎﺫﺍ ﺃﺭﻯ؟ ﺍﻣﺘﺪ ﻋﻠﻰ ﺍﻷﺭﺽ ﻫﺬﺍ ﺍﻟﺴﻮﺩﺍﱐ‪...‬‬

‫ﻭﻳﺒﻜﻴﻪ ﺑﺪﻣ ٍﻊ ٍ‬ ‫ﲔ َﺳﻴﻼﱐ‪...‬‬ ‫ﺫﺍﺭﻑ ﻣﺴﻜ ٌ‬

‫ﻭﻳُ ْﺴﺪ ُ‬ ‫ْﻦ ﻋﻴﻨﻴﻪ‪ ،‬ﻭﻳُﻘﺒِّﻠﱡ ُﻪ‪ ،‬ﻭﻳُﻘَﺒﱢ ُﻞ‪...‬‬ ‫ِﻝ ﺑﻴﺪﻩ ﺟﻔ َ‬ ‫ﻐﺴﻞ‪...‬‬ ‫ﰒ ﻧُﻘِﻞ ﺟﺜﻤﺎﻧُﻪ ﺇﱃ ﺣﻴﺚ ﻳُﻜﻔّﻦ ﻭﻳُ ّ‬

‫ﰒ ﺇﱃ »ﺍﻟﺒﻘﻴﻊ« ﺭﺣﻞ ﺍﻟﺸﻬﻴﺪ ﺑﺒﺪﻧﻪ ﺍﻟﻔﺎﱐ‪...‬‬ ‫ﻟﻜﻦ ﺭﻭﺣﻪ ﺍﳋﺎﻟﺪﺓ ﺑﻘﻴﺖ ﰲ »ﺍﳊﺮﻡ«‪ ،‬ﻻ ﲢﻴﺪ ﻋﻦ ﻫﺬﺍ ﺍﳌﻜﺎﻥ‪.‬‬ ‫)*( ﻣﻦ ﺃﻛﱪ ﺷﻌﺮﺍﺀ ﺍﻷﺩﺏ ﺍﻟﺘﺮﻛﻲ ﺍﳌﻌﺎﺻﺮ‪ .‬ﻭﻗﺼﻴﺪﺗﻪ ﻫﺬﻩ ﻋﺮﻭﺿﻴﺔ ﻭﻃﻮﻳﻠﺔ ﰲ ﺃﺻﻠﻬﺎ‪ .‬ﻭﺍﻟﻘﺴﻢ ﺍﳌﻨﺸﻮﺭ ﻫﻨﺎ ﻣﻦ ﺃﻭﺍﺧﺮ ﺍﻟﻘﺼﻴﺪﺓ‪ ،‬ﻳُﺼﻮﺭ‬ ‫ﻓﻴﻬﺎ ﻣﺸﺎﻋﺮﻩ ﺣﻴﺎﻝ ِ‬ ‫ﱐ ﺭﺁﻩ‪ ،‬ﲢَ ﱠﻤﻞ ﺍﳌﺸﺎﻕ ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﺍﳌﺴﺠﺪ ﺍﻟﻨﺒﻮﻱ ﻭﺯﻳﺎﺭﺓ ﻗﱪﻩ ‪ ،‬ﰒ ﺗﻮﻓﺎﻩ ﺍﷲ ﺗﻌﺎﱃ ﺣﲔ‬ ‫ﺷﻮﻕ ٍ‬ ‫ﺭﺟﻞ ﺳﻮﺩﺍ ﱟ‬ ‫ﺍﻟﻮﺻﻞ‪ .‬ﺍﻟﺘﺮﲨﺔ ﻋﻦ ﺍﻟﺘﺮﻛﻴﺔ‪ :‬ﻋﻮﱐ ﻋﻤﺮ ﻟﻄﻔﻲ ﺃﻭﻏﻠﻮ‪.‬‬ ‫ﺍﻟﺴﻨﺔ ﺍﻷﻭﱃ ‪ -‬ﺍﻟﻌﺪﺩ )‪٤١ ٢٠٠٦ (٣‬‬

‫‪‬‬

‫‪=É©=Ò^áwí=·€‬‬

‫™‪ÌÜË‡∫^=Ó‡ÈÉ∫^=Ë‬‬ ‫‪ ...‬ﻭﺑﻴﻨﺎ ﺃﻧﺎ ﰲ ﺍﻟﺪﻋﺎﺀ‪ ،‬ﺇﺫﺍ ﺑﺼﻮﺕ ﳚﻠﺠﻞ ﻭﻳﺼﻌﺪ‪:‬‬ ‫»ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ!«‪ ..‬ﺃﻃﻠﻘَﻪ ﻟﻮﻋ ًﺔ ٌ‬ ‫ﻃﻴﻒ ﺃﺳﻮﺩ‪،‬‬ ‫ﻭ َﻗﻒ ﻋﻠﻰ ﺍﻷﻋﺘﺎﺏ ﻭﺃﻣﺴﻚ ﺑﺎﻟﺴﺘﺎﺭﺓ ﻃﻴّ ٍ‬ ‫ﺎﺕ ﻭﺃﻛﻮﺍﻣﴼ‪،‬‬ ‫ﰒ ‪‬ﺎﻭﻯ ﺃﻣﺎﻡ »ﺑﺎﺏ ﺍﻟﺴﻼﻡ«‪ ،‬ﻓﻠﻢ ﻳﻄﻖ ﻗﻴﺎﻣﴼ‪،‬‬ ‫ﻭﻣﺎ ﺯﺍﻟﺖ ﺟﻠﺠﻠﺔ ﺻﻴﺤﺘﻪ ﰲ ﺍﻟﻔﻀﺎﺀ ﺍﻟﺒﻌﻴﺪ‪،‬‬ ‫ﺣﱴ ﻋﻼ ﺧﺎﺭﻗﴼ ﺍﻷﺑﻌﺎ َﺩ ﺻﻮﺗُﻪ ﻣﻦ ﺟﺪﻳﺪ‪.‬‬ ‫ﻭﺣﲔ َﺧ ﱠﺮ ﻋﻠﻰ ﺃﻗﺪﺍﻡ ﺭﻭﺿﺔ ﺍﻟﻨﱯ ﺻﺮﻳ ًﻌﺎ‪،‬‬

‫َﺣ َﻀ َﻦ ﺣﺪﻳ َﺪ ﺍﳊﺎﺟﺰ ﺍﳌﺮﺗﻄﻢ ﺑﺼﺪﺭﻩ ﻣﻨﻴ ًﻌﺎ‪،‬‬ ‫ﻭﳘﺪ ﻣﺴﺘﻐﺮﻗﴼ ﺇﺯﺍﺀ ﻭﺟﻪ ﺍﳊﺒﻴﺐ ﺍﻟﻐﺎﱄ‪،‬‬ ‫ﻗﺎﺋ ً‬ ‫ﻧﱯ ﺍﻧﻈﺮ ﺇﱃ ﺣﺎﱄ!‬ ‫ﻼ ﰲ ﻧﺸﻴﺞ‪» :‬ﻳﺎ ﱡ‬

‫ﻛﻤﺎ ﻳﺘ َﻠ ّﻈﻰ ﺻﺪ ُﺭ ﺍﻟﺼﺤﺮﺍﺀ ﰲ ﻫﺠﲑ ﺍﻟﻈﻬﺮ‪،‬‬

‫ﻛﺬﻟﻚ ّ‬ ‫ﺗﻠﻈ ْﺖ ﺭﻭﺣﻲ ﰲ ﺟﻮﻯ ﺍﳍﺠﺮ‪.‬‬

‫ﻭﻣﺎ ﺳﻜﻦ ﱡ‬ ‫ﻗﻂ ﺗَ َﺸ ﱡﻮﰲ ﺇﱃ ﺣﺮﻣﻚ ﺍﻟﻄﺎﻫﺮ‪ ،‬ﺑﺮﻭﺣﻲ ﻭﺑ َﺪﱐ‪،‬‬ ‫ﻭﻟﻜﻦ ﺗﺼﺪﻯ ﱄ ﺃﻋﻮﺍﻣﴼ ﻃﻮﻳﻠ ًﺔ ﻣﻮﺍﻧ ُﻊ ﺃﻫﻠﻲ ﻭﻭﻃﲏ‪،‬‬ ‫ﺩﻫﺮ«؟‬ ‫ﻗﺎﻟﻮﺍ‪» :‬ﺍﺻﱪ«‪ ،‬ﻓﻘﻠﺖ‪» :‬ﻫﻞ ﺍﻟﺼ ُﱪ ٌ‬ ‫ﻓﻼ ﺑﺪ ﻣﻦ ‪‬ﺎﻳ ٍﺔ ﻭﻣﻬﻤﺎ ﻳَ ُﻄﻞ ﺍﻟﺼﱪ‪.‬‬

‫ﻭﺫ ْ‬ ‫ِﻛ ُﺮ ﻫﺬﺍ ﺍﻟﺘﺮﺍﺏ ﻏﺪﺍ ﻧﺎﺭﴽ ُﻣﺘّﻘِﺪﴽ ﰲ ﻋﻴﲏ‪ ،‬ﻳَﺸﻮﻳﲏ ّ‬ ‫ﻛﻞ ٍ‬ ‫ﺁﻥ‪،‬‬

‫ﺍﻷﻫﻞ ﻭﺍﻷﻭﻃﺎﻥ‪...‬‬ ‫ﻳﺼ ﱡﺪﱐ ﻣِﻦ ﺑَﻌ ُﺪ‬ ‫ﻋﻮﺍﺋﻖ ِ‬ ‫ُ‬ ‫ﻓﻤﺎ ﻋﺎﺩ ُ‬

‫ﻭﺃﻟﻘﻴﺖ ﺑﺎﻟﻌﻮﺍﺋﻖ ﻭﺭﺍﺀ ﻇﻬﺮﻱ ﻭ ُﺩﻭﱐ‪،‬‬ ‫ﻓﺎﺟﺘﺰﺕ ﺩﻳﺎﺭ ﺍﻟﺴﻮﺩﺍﻥ‪،‬‬ ‫ُ‬ ‫ُ‬ ‫‪٤٠‬‬

‫ﺍﻟﺴﻨﺔ ﺍﻷﻭﱃ ‪ -‬ﺍﻟﻌﺪﺩ )‪٢٠٠٦ (٣‬‬

‫ﳏﻤﺪ ﻋﺎﻛﻒ *‬

‫ﺇ‪‬ﺎ ﺫﻛﺮﻳﺎﺕ ﺃﻟﻴﻤﺔ ﻛﻞ ﺍﻷﱂ‪ ،‬ﺑﺸﻌﺔ ﻛﻞ ﺍﻟﺒﺸﺎﻋﺔ‪ .‬ﻭﺇﻥ ﺃﻓﻀﻞ ﺍﳌﻸ ﺍﻷﻋﻠﻰ‪ ،‬ﺃﻣﺎ ﻫﻢ ﻓﻴﻔﻜﺮﻭﻥ ﻫﻠِﻌﲔ ﻓﻴﻤﺎ ﻳﻨﺘﻈﺮﻫﻢ‪ ،‬ﻣﺘﺬﻛﺮﻳﻦ‬ ‫ﺍﻟﻨﺎﺱ ﰲ ﻣﻮﺍﺟﻬﺘﻬﺎ ﻫﻮ ﺍﻟﺬﻱ ﻳﻠﺘﺰﻡ »ﺍﻟﻌﺪﻝ« ‪-‬ﻋﻠﻰ ﺍﻷﻛﺜﺮ‪ -‬ﻣﺎﺿﻴﻬﻢ ﺍﻷﺳﻮﺩ ﻣﻌﻪ‪.‬‬ ‫ﻓﻴﻘﺘﺺ ﻟﻨﻔﺴﻪ ﻭﻷﺻﺤﺎﺑﻪ‪ ،‬ﻭﻳﺴﺘﺮ ّﺩ ﻣﺎ ﺍﻏﺘﺼﺐ ﻣﻨﻪ ﻭﻣﻨﻬﻢ‪ ،‬ﻭﻫﻮ‬ ‫ﻭﻧﻈﺮ ﺇﻟﻴﻬﻢ‪ ...‬ﻭﻫﻢ ﻳﻨﺘﻈﺮﻭﻥ ﺍﻟﻘﻀﺎﺀ ﺍﻟﻌﺎﺩﻝ‪ ...‬ﻟﻜﻨﻬﻢ ﻣﻊ ﺫﻟﻚ‬ ‫ﻛﺜﲑ‪ ،‬ﻭﻳﻄﻠﺐ ﺍﻟﺘﻌﻮﻳﺾ ﺍﻟﻜﺎﰲ ﻋﻦ ﺍﻻﻏﺘﺮﺍﺏ ﻭﺍﳌﻼﺣﻘﺔ ﻃﻴﻠﺔ ﻛﺎﻧﻮﺍ ﻳﻌﺮﻓﻮﻥ ﺃﻥ ﳏﻤﺪﴽ ﻫﻮ ﳏﻤﺪ ﺭﺳﻮﻝ ﺍﻟﺮﲪﺔ‪ .‬ﺇﻧﻪ ﻟﻦ ﻳﻌﺎﻣﻠﻬﻢ‬ ‫ﻫﺬﻩ ﺍﳌﺪﺓ ﺍﻟﻄﻮﻳﻠﺔ‪.‬‬ ‫ﺍﻟﻨﱯ‬ ‫ﺑﺎﻟﻌﺪﻝ‪ .‬ﻓﻠﻮ ﻋﺎﻣﻠﻬﻢ ﺑﺎﻟﻌﺪﻝ ﻻﻧﺘﻬﻰ ﻛﻞ ﺷﻲﺀ‪ .‬ﰒ ﻓﺎﺟﺄﻫﻢ ّ‬ ‫ّ‬ ‫ﻭﻟﻌﻞ ﺃﻗﻞ ﻣﺎ ﻳُﻘﺒﻞ ﻭﻳﻐﺘﻔﺮ ﳍﺬﺍ ﺍﻟﻔﺎﺿﻞ ﺃﻥ ﻳَﺪﺧﻞ ﺑﻠ َﺪﻩ ﺷﺎﳐﴼ ﺍﻷﻋﻈﻢ ﺑﺎﻟﺴﺆﺍﻝ‪» :‬ﻳﺎ ﻣﻌﺸﺮ ﻗﺮﻳﺶ‪ ،‬ﻣﺎ ﺗﻈﻨﻮﻥ ﺃﱐ ﻓﺎﻋﻞ ﺑﻜﻢ؟«‬ ‫ﺭﺍﻓﻌﴼ ﺭﺃﺳﻪ ﻣﻌﺘﺰﴽ ﲟﺠﺪﻩ ﺍﻟﺬﻱ ﻭﺻﻞ ﺇﻟﻴﻪ‪ ،‬ﻭﲝﻘﻪ ﺍﻟﺬﻱ ﺍﻧﺘﺰﻋﻪ‪ .‬ﻭﻛﺄﳕﺎ ﻛﺎﻥ ﺍﻟﺴﺆﺍﻝ ﻧﻔﺴﻪ ﻃﻮﻕ ﳒﺎﺓ ﳍﻢ‪ .‬ﻓﺴﺮﻋﺎﻥ ﻣﺎ ﺃﺟﺎﺑﻮﻩ ﻗﺎﺋﻠﲔ‪:‬‬ ‫ﻟﻜﻦ ﺍﻟﺮﺳﻮﻝ ﺍﻷﺧﻼﻗﻲ ﺍﻟﺬﻱ ﻭﺻﻔﻪ ﺭﺑﱡﻪ ﺑﺎﳋﻠﻖ ﺍﻟﻌﻈﻴﻢ ﴿ َﻭﺇِﻧﱠ َﻚ »ﺧﲑﴽ‪ ...‬ﺃﺥ ﻛﺮﱘ‪ ،‬ﻭﺍﺑﻦ ﺃﺥ ﻛﺮﱘ‪ «.‬ﻗﺎﻝ‪» :‬ﻓﺈﱐ ﺃﻗﻮﻝ ﻟﻜﻢ ﻛﻤﺎ‬ ‫ُﻖ َﻋ ِﻈﻴ ٍﻢ﴾ )ﺍﻟﻘﻠﻢ‪ ،(٤ :‬ﱂ ﻳﻜﻦ ﻣﺜﻞ‬ ‫ِﻳﺐ َﻋﻠَﻴْ ُﻜ ُﻢ ﺍﻟْﻴَ ْﻮ َﻡ﴾‬ ‫ﻟَ َﻌﻠَﻰ ُﺧﻠ ٍ‬ ‫ﻗﺎﻝ ﻳﻮﺳﻒ ﻷﺧﻮﺗﻪ ﴿ﻻَ ﺗَﺜْﺮ َ‬ ‫)ﻳﻮﺳﻒ‪ (٩٢ :‬ﺍﺫﻫﺒﻮﺍ ﻓﺄﻧﺘﻢ ﺍﻟﻄﻠﻘﺎﺀ«‪.‬‬ ‫ﺃﻓﻀﻞ ﺍﻟﻨﺎﺱ؛ ﺑﻞ ﺇﻧﻪ ﻟﻮﻻ ﺑﺸﺮﻳﺘﻪ ﺍﻟﱵ ﻧﺆﻣﻦ‬ ‫‪‬ﺎ‪ ،‬ﻭﻋﺒﻮﺩﻳﺘﻪ ﺍﻟﱵ ﻛﺎﻥ ﻳﻌ ّﺪﻫﺎ ﻭِﺳﺎﻣﻪ ﺍﻷﺭﻓﻊ‪..‬‬ ‫ﻟﻘﺪ ُﻭﻟﺪﻭﺍ ﻣﻦ ﺟﺪﻳﺪ‪ ،‬ﻭﺩﺑﺖ ﰲ ﺃﻭﺻﺎﳍﻢ‬ ‫ﻟﻮﻻ ﺍﻟﺒﺸﺮﻳﺔ ﻭﺍﻟﻌﺒﻮﺩﻳﺔ ﻟﻘﻠﻨﺎ‪ :‬ﺇﻧﻪ ﱂ ﻳﻜﻦ ﻣﻦ‬ ‫ﺍﳊﻴﺎﺓ‪ ،‬ﻭﻣﺎ ﻛﺎﻧﻮﺍ ﻳﺘﺨﻴﻠﻮﻥ ﺃﻥ ﻳَﻨﻘَﺬﻭﺍ –ﻫﻜﺬﺍ‪-‬‬ ‫ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻫﻮ ﻳﺪﺧﻞ ﻣﻜﺔ‪ ...‬ﻟﻘﺪ ﻛﺎﻥ ﻣﻼﻛﴼ‬ ‫ﰲ ﺩﻗﻴﻘﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﺑﻌﺒﺎﺭﺓ ﻭﺍﺣﺪﺓ‪» ،‬ﺍﺫﻫﺒﻮﺍ‪،‬‬ ‫ﻓﺄﻧﺘﻢ ﱡ‬ ‫ﻃﺎﻫﺮﴽ ﺍﺭﺗﻔﻊ ﻋﻦ ﺃﻛﱪ ﻣﺪﻯ ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﺗﺮﻧﻮ‬ ‫ﲰﻮ ﳏﻤﺪ ‪ ‬ﰲ ﺣﺮﺑﻪ‪..‬‬ ‫ﺍﻟﻄﻠﻘﺎﺀ«‪ .‬ﻟﻜﻨﻪ ّ‬ ‫ﺇﻟﻴﻪ ﺍﻟﺒﺸﺮﻳﺔ ﺃﻭ ﺃﻥ ﺗﻄﻤﺢ ﰲ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻴﻪ‪.‬‬ ‫ﲰﻮﻩ ﰲ ﻋﻔﻮﻩ‪ ..‬ﲰﻮﻩ ﰲ ﺇﻛﺮﺍﻡ ﻣﻦ ﻇﻠﻤﻮﻩ‪..‬‬ ‫ﻭﰲ ﺗﺄﻟﻴﻒ ﻗﻠﻮ‪‬ﻢ‪ .‬ﻓﺈﻥ ﺃﻛﱪ ﻣﺎ ﻳﻬﻤﻪ ﻛﻨﱯ‬ ‫ﻭﻧﻈﺮ ﺇﱃ ﺁﻻﻑ ﺍﻟﻮﺟﻮﻩ ﺍﻟﱵ ﻓﻌﻠﺖ ﺑـﻪ‬ ‫ﺃﻋﻈﻢ ﺃﻥ ﻳﺪﺧﻞ ﺇﱃ ﻗﻠﻮ‪‬ﻢ‪ ،‬ﺇﻧﻪ ﻻ ﻳﺮﻳﺪ ﺍﻟﻄﺎﻋﺔ‬ ‫ﺍﻷﻓﺎﻋﻴﻞ ﻃﻴﻠﺔ ﻋﻘﺪﻳﻦ ﻣﻦ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﺑﻌﺪ ﺃﻥ ﺩﺧﻞ‬ ‫ﻛﻨﱯ ﺑﻌﺜﻪ‬ ‫ﻣﻜﺔ ﻣﻦ ﺃﻋﻼﻫﺎ‪ ،‬ﻣﻦ ﻛﺪﺍﺀ‪ ،‬ﻭﻫﻮ ﻳﻀﻊ ﺭﺃﺳﻪ‬ ‫ﻛﻤﻠِﻚ ﻭﺇﳕﺎ ﻳﺮﻳﺪ ﺍﻟﻄﺎﻋﺔ ﻣﻊ ّ‬ ‫ﺍﳊﺐ ّ‬ ‫ﺍﷲ ﺭﲪﺔ ﻟﻠﻌﺎﳌﲔ‪ ،‬ﻭﻗﺪ ﲢﻘﻖ ﻟﻪ ﻣﺎ ﺃﺭﺍﺩ‪.‬‬ ‫ﻭﻫﻮ ﺭﺍﻛﺐ‪ -‬ﻋﻠﻰ ﺩﺍﺑﺘﻪ‪ ،‬ﺗﻜﺎﺩ ﺗﻼﻣﺲ ﺭﺃﺳﻪ‬‫ﰒ ﺗﺘﻮﺍﱃ ﺁﻳـﺎﺕ ﻋﻈﻤﺘﻪ‪ ،‬ﻓﲑﻓﺾ ﺃﻥ ﻳﺄﺧﺬ‬ ‫ﲣﺸﻌﴼ ﻭﺧﻀﻮﻋﴼ ﷲ‪ ،‬ﻭﺇﻗﺮﺍﺭﴽ ﺑﺄﻧﻪ‬ ‫ﻇﻬﺮ ﺍﻟﺪﺍﺑﺔ ّ‬ ‫ﻣﻔﺎﺗﻴـﺢ ﺍﻟﻜﻌﺒﺔ ﻣـﻦ ﻋﺜﻤﺎﻥ ﺑـﻦ ﺃﰊ ﻃﻠﺤﺔ‬ ‫ﺻﺎﺣﺐ ﺍﻟﻔﻀﻞ ﰲ ﺗﺪﻭﻳﻞ ﺍﻷﻳﺎﻡ‪ ،‬ﻭﰲ ﺇﻋﺰﺍﺯ‬ ‫ﻟﻌﻠﻲ ‪) ‬ﺑﻌﺾ ﺑﲏ‬ ‫ﺍﻷﺫﻻّﺀ‪ .‬ﻭﻟﻘﺪ ﻛﺎﻧﺖ ﺭﺃﺳـﻪ ﺗﻠﻤﺲ ﻭﺍﺳﻄﺔ‬ ‫ﻭﻳﻌﻄﻴﻬﺎ ﻟﻠﻌﺒﺎﺱ ‪ ‬ﺃﻭ ّ‬ ‫ﻫﺎﺷﻢ ﻗﻮﻣﻪ(‪ ،‬ﻭﻗﺎﻝ‪» :‬ﺍﻟﻴﻮﻡ ﻳﻮﻡ ّﺑﺮ ﻭﻭﻓﺎﺀ«‪.‬‬ ‫ﺍﻟﺮﺣﻞ ﻣﻦ ﺷ ّﺪﺓ ﺍﻻﳓﻨﺎﺀ ﻭﻫﻮ ‪-‬ﻣﻊ ﺫﻟﻚ‪-‬‬ ‫ﻓﺎﻟﻨﱯ ﺍﻷﻋﻈﻢ ﻻ ﻳﻌﺮﻑ ﺍﻻﻧﺘﻘﺎﻡ‪.‬‬ ‫ﻣﺸﻐﻮﻝ ﻋﻦ ﻧﻔﺴﻪ‪ ،‬ﻭﻋﻦ ﺃﻳﺔ ﻧﻈﺮﺍﺕ ﺗﺮﻗﺒﻪ‬ ‫ﻭﻋﻨﺪﻣﺎ ﻛﺎﻧﺖ ﺍﳉﻴﻮﺵ ﺍﻹﺳﻼﻣﻴﺔ ﺗﺰﺣﻒ‬ ‫ﻭﻫﻮ ﺩﺍﺧﻞ ﺩﺧﻮﻝ ﺍﻟﻨﱯ ﺍﳌﻨﺘﺼﺮ‪ ،‬ﻭﻟﻴﺲ ﺩﺧﻮﻝ‬ ‫ﻋﻠﻰ ﻣﻜﺔ ﰲ ﻇﻞ ﺃﻭﺍﻣﺮ ﺻـﺎﺭﻣﺔ ﺑﻌﺪﻡ ﺇﺭﺍﻗﺔ‬ ‫»ﺍﳌﻠِﻚ« ﻛﻤﺎ ﻗﺎﻝ ﺃﺑﻮ ﺳﻔﻴﺎﻥ ﻟﻠﻌﺒﺎﺱ ‪ :‬ﻟﻘﺪ‬ ‫ﺍﻟﺪﻣﺎﺀ ﺇﻻ ﰲ ﺍﻟﺪﻓﺎﻉ ﻋﻦ ﺍﻟﻨﻔﺲ ﺃﺧﻄﺄ ﺃﺣﺪ‬ ‫ﺃﺻﺒﺢ ُﻣ ُ‬ ‫ﻓﺼﺤﺢ ﻟﻪ‬ ‫ﻠﻚ ﺍﺑﻦ ﺃﺧﻴﻚ ﻋﻈﻴﻤﴼ‪ّ ..‬‬ ‫ﺍﻟﻘﺎﺩﺓ ‪-‬ﻭﻫﻮ ﺍﻟﺮﺟﻞ ﺍﻟﻌﻈﻴﻢ ﺳﻌﺪ ﺑﻦ ﻋﺒﺎﺩﺓ‪-‬‬ ‫ﺍﻟﻨﺒﻮﺓ‪..‬‬ ‫ﺍﻟﻌﺒﺎﺱ ‪ ،‬ﻭﻗﺎﻝ ﻟﻪ‪ :‬ﺇ‪‬ﺎ ّ‬ ‫ﻓﻘﺎﻝ‪ :‬ﺍﻟﻴﻮﻡ ﻳﻮﻡ ﺍﳌﻠﺤﻤﺔ‪ ،‬ﺍﻟﻴﻮﻡ ّ‬ ‫ﺍﻟﺴﻴﻒ ﺍﻟﺸﺮﻳﻒ ﻟﻠﺮﺳﻮﻝ ‪‬‬ ‫ﻳﺬﻝ ﺍﷲ ﻗﺮﻳﺸﴼ‪.‬‬ ‫ﺇﻧﻪ ‪ ‬ﻣﺸﻐﻮﻝ ﻋﻦ ﺍﻟﻨﺎﺱ ﺑﻘﺮﺍﺀﺓ ﺳﻮﺭﺓ‬ ‫ﻣﺘﺤﻒ ﻃﻮﺏ ﻗﺎﰊ ‪ -‬ﺇﺳﻄﻨﺒﻮﻝ‬ ‫ﻓﺎﻧﺘُﺰﻋﺖ ﻣﻨﻪ ﺍﻟﺮﺍﻳﺔ ﺑﺄﻣﺮ ﺍﻟﺮﺳﻮﻝ ﻭﺃﻋﻄﻴﺖ‬ ‫ﺍﻟﻔﺘﺢ‪ ،‬ﺑﻴﻨﻤﺎ ﳜﻔﻖ ﻗﻠﺒﻪ ﺑﺄﺭﻭﻉ ﺍﳌﺸﺎﻋﺮ؛ ﻷﻧﻪ‬ ‫ﻭﺻﺤﺢ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﺍﻟﻌﺒﺎﺭﺓ ﺣﱴ ﻻ ﺗﺬﻫﺐ ﺇﱃ ﺍﻟﻨﺎﺱ‬ ‫ﰲ ﻃﺮﻳﻘﻪ ﺇﱃ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ ﻭﺍﻟﻜﻌﺒﺔ‪ ،‬ﻭﻗﺪ ﻓﻌﻞ ﻣﺎ ﺃﺭﺍﺩ‪ ،‬ﻭﺍﺳﺘﻠﻢ ﻻﺑﻨﻪ ﻗﻴﺲ َ‬ ‫ُﻞ ﺟﺎﺀ ﺍﻟْﺤﻖ ﻭﺗﺮ ّﻭﻋﻬﻢ ﻗﺎﺋﻼً‪» :‬ﺍﻟﻴﻮﻡ ﻳﻮﻡ ﺍﳌﺮﲪﺔ‪ ...‬ﺍﻟﻴﻮﻡ ﻳُﻌ ّﺰ ﺍﷲ ﻗﺮﻳﺸﴼ‪.«..‬‬ ‫﴿ﻭﻗ ْ َ َ َ ﱡ‬ ‫ﺍﳊﺠﺮ ﺍﻷﺳﻮﺩ‪ ،‬ﻃﺎﻑ ﺑﺎﻟﺒﻴﺖ‪ ،‬ﻭﱂ ﻳﻜﻦ ﳏﺮﻣﴼ َ‬ ‫ِﻞ َﻛﺎ َﻥ ﺯﻫﻮﻗﴼ﴾ )ﺍﻹﺳﺮﺍﺀ‪ ،(٨١/‬ﰒ ﺩﺧﻞ ﻭﻗﺪ ﺻﺪﻕ‪ ...‬ﻓﻠﻮﻻﻩ ﻭﻟﻮﻻ ﺩﺧﻮﻝ ﻣﻜﺔ ﰲ ﺍﻹﺳﻼﻡ ﳌﺎ ﻛﺎﻧﺖ‬ ‫ِﻞ ﺇِ ﱠﻥ ﺍﻟْﺒَﺎﻃ َ‬ ‫َﻭ َﺯ َﻫ َﻖ ﺍﻟْﺒَﺎﻃ ُ‬ ‫َُ‬ ‫َ‬ ‫ﺇﱃ ﺟﻮﻑ ﺍﻟﻜﻌﺒﺔ‪ ،‬ﻓﺄﺯﺍﻝ ﺁﺛﺎﺭ ﺍﻟﻮﺛﻨﻴﺔ ﰲ ﺩﺍﺧﻠﻬﺎ ﻛﻤﺎ ﺃﺯﺍﳍﺎ ﳌﻜﺔ ﻗﻴﻤﺔ‪ ،‬ﻭﻟ َﻤﺎ ﻛﺎﻥ ﻟﻘﺮﻳﺶ ﻗﻴﻤﺔ ﺃﺑﺪﴽ‪.‬‬ ‫ﻮﺣﺪ ﺍﷲ ﻭﻳﻜﱪﻩ‪ .‬ﻭﻛﻞ ﺫﻟﻚ‪،‬‬ ‫ﻣﻦ ﺧﺎﺭﺟﻬﺎ‪ ،‬ﰒ ﺩﺍﺭ ﰲ ﺍﻟﺒﻴﺖ ﻳُ ّ‬ ‫ﻭﻫﻢ ﻳﻨﻈﺮﻭﻥ ﺇﻟﻴﻪ‪ ،‬ﺇ‪‬ﻢ ﰲ ﻭﺍ ٍﺩ ﺑﻌﻴﺪ ﻋﻨﻪ‪ ،‬ﺇﻧﻪ ﰲ ﺍﻵﺧﺮﺓ‪ ،‬ﰲ‬

‫)*( ﺃﺳﺘﺎﺫ ﺍﻟﺘﺎﺭﻳﺦ ﻭﺍﳊﻀﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ ‪ -‬ﻣﺼﺮ‪.‬‬

‫)‪ (١‬ﺍﻟﺮﺳﻮﻝ ﻗﺎﺋﺪﴽ )ﺍﻟﺘﻨﻈﲑ ﻭﺍﻟﺘﻄﺒﻴﻖ( ﳌﺤﻤﺪ ﻓﺘﺢ ﺍﷲ ﻛﻮﻟﻦ‪ ،‬ﺹ‪.١٤٤-١٤٢:‬‬

‫ﺍﻟﺴﻨﺔ ﺍﻷﻭﱃ ‪ -‬ﺍﻟﻌﺪﺩ )‪٣٩ ٢٠٠٦ (٣‬‬

‫ﺍﻟﺴﻴﻒ ﺍﻟﺸﺮﻳﻒ ﻟﻠﺮﺳﻮﻝ ‪ / ‬ﻣﺘﺤﻒ ﻃﻮﺏ ﻗﺎﰊ ‪ -‬ﺇﺳﻄﻨﺒﻮﻝ‬

‫ﻭﻳﻜﻒ ﺑﻌﻀﻬﻢ ﻋﻦ ﺑﻌﺾ‪ ،‬ﻋﻠﻰ‬ ‫ﻋﻨﻬﺎ ﻓﺪﺧﻠﺘﻬﺎ ﺑﺄﺻﺤﺎﺑﻚ ﻋﺸﺮ ﺳﻨﲔ ﻳﺄﻣﻦ ﻓﻴﻬﻦ ﺍﻟﻨﺎﺱ‪،‬‬ ‫ّ‬ ‫ﻓﺄﻗﻤﺖ ‪‬ﺎ ﺛﻼﺛﴼ ﻣﻌﻚ ﺃﻧﻪ ﻣﻦ ﺃﺗﻰ ﳏﻤﺪﴽ ﻣﻦ ﻗﺮﻳﺶ ﺑﻐﲑ ﺇﺫ ِﻥ ﻭﻟﻴّﻪ ﺭ ّﺩﻩ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﻣﻦ‬ ‫ﺳﻼﺡ ﺍﻟﺮﺍﻛﺐ‪ ،‬ﺍﻟﺴﻴﻮﻑ ﺟﺎﺀ ﻗﺮﻳﺸﴼ ﳑﻦ ﻣﻊ ﳏﻤﺪ ﱂ ﻳﺮﺩﻩ ﻋﻠﻴﻪ«‪.‬‬ ‫ِـﺮﺏ ﻻ ﺗﺪﺧـﻠﻬﺎ‬ ‫ﻭﻗﺪ ﻗﺒﻞ ﺍﻟﻨﱯ ‪ ‬ﻫﺬﺍ ﺍﻟﺸﺮﻁ ﺍﳉﺎﺋﺮ ﳊﻜﻤﺔ ﺭﺁﻫﺎ ﻋﻠﻰ ﺍﻟﺮﻏﻢ‬ ‫ﰲ ﺍﻟﻘ َ‬ ‫ﺑﻐﲑﻫﺎ«‪ ،‬ﻭﻣﻌﲎ ﻫﺬﺍ ﺃﻥ ﻣﻦ ﺗﱪّﻡ ﺑﻌﺾ ﺍﻟﺼﺤﺎﺑﺔ ﻭﻋﻠﻰ ﺭﺃﺳﻬﻢ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ‪.‬‬ ‫ﺍﳌﺴﻠﻤﲔ ﺷﺮﻛﺎﺀ ﰲ ﺍﻟﻜﻌﺒﺔ‬ ‫ﻭﻫﻜﺬﺍ ﻳﺮﻳﻨﺎ ﺻﻠﺢ ﺍﳊﺪﻳﺒﻴﺔ ﲟﻼﺑﺴﺎﺗﻪ ﻭﺷﺮﻭﻃﻪ ﺍﳌﺪﻯ ﺍﻟﺬﻱ‬ ‫ﺃﻳﻀﴼ‪ ،‬ﻭﺃﻥ ﳍﻢ ﺩﻳﻨﴼ ﺣﻨﻴﻔﴼ ﻭﺻﻞ ﺇﻟﻴﻪ ﺇﳊﺎﺡ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﻋﻠﻰ ﻃﻠﺐ ﺍﻟﺴﻼﻡ؛ ﻷﻥ ﻇﺮﻭﻑ‬ ‫ﻋﻠﻰ ﻣﻠّﺔ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﺑﻴﻨﻤﺎ ﺍﻷﻣﻦ ﻭﺍﻟﺴﻼﻡ ﻫﻲ ﺍﳌﻨﺎﺥ ﺍﳌﻼﺋﻢ ﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻡ ﺍﻟﱵ ﻳﺮﺍﺩ ﳍﺎ‬ ‫ﻛﺎﻥ ﺍﳌﻔﻬﻮﻡ ﺍﻟﺴﺎﺋﺪ ﺣﱴ ﺍﻟﺪﺧﻮﻝ ﺇﱃ ﺍﻟﻘﻠﻮﺏ ﻭﺍﻟﻌﻘﻮﻝ‪ .‬ﻭﻣﻦ ﺍﻟﺒﺪﻳﻬﻲ ﺃﻥ ﻣﻨﺎﺥ ﺍﳊﺮﺏ‬ ‫ﺁﻧـﺬﺍﻙ ﺃﻥ ﻣﻜﺔ ﻭﺍﻟﻜﻌﺒﺔ ﻭﺍﻟﻘﺘﺎﻝ ﻻ ﻣﻜﺎﻥ ﻓﻴﻪ ﻟﺘﻔﺘﺢ ﺍﻟﻌﻘﻮﻝ ﻭﺍﻟﻘﻠﻮﺏ ﻋﻠﻰ ﺍﳊﻖ‪ ،‬ﻭﻻ‬ ‫ﻣﻠﻚ ﻟﻠﻤﺸـﺮﻛﲔ‪ ،‬ﻭﻣﺎ ﻋﻠﻰ ﺍﳊﻮﺍﺭ ﺍﻹﳚﺎﰊ‪ .‬ﻭﻛﻤﺎ ﺃﺛﺒﺖ ﺍﻟﺘﺎﺭﻳﺦ‪ ،‬ﻓﻘﺪ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺼﻠﺢ‬ ‫ﻛﺎﻥ ﻷﺣـﺪ ﺃﻥ ﻳﻀـﻊ ﻋﻠﻰ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﺇﺟﺤﺎﻑ ﻓﺘﺤﴼ ﻣﺒﻴﻨﴼ‪ ،‬ﻭﻓﻴﻪ ﻧﺰﻝ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪﴿ :‬ﺇِﻧﱠﺎ‬ ‫ﺷـﻌﺎﺋﺮ ﺧﺎﺻﺔ ﻭﳐﺘﻠﻔﺔ‪ ،‬ﻓَﺘَ ْﺤﻨَﺎ ﻟَ َﻚ ﻓَﺘْﺤﴼ ﱡﻣﺒِﻴﻨﴼ﴾ )ﺍﻟﻔﺘﺢ‪.(١ :‬‬ ‫ﺑﻴﻨﻤﺎ ﻛـﺎﻥ ﻣـﻦ ﺿﻤﻦ‬ ‫ﻓﺘﺢ ﻣﻜﺔ‬ ‫ﺷﺮﻭﻁ ﻣﻌﺎﻫﺪﺓ ﺍﳊﺪﻳﺒﻴﺔ‬ ‫ﺃﻣﺎ ﻓﺘﺢ ﻣﻜﺔ ﰲ ﺍﻟﺜﺎﻟﺚ ﻭﺍﻟﻌﺸﺮﻳﻦ ﻣﻦ ﺭﻣﻀﺎﻥ ﻣﻦ ﺍﻟﺴﻨﺔ‬ ‫ﺣﺮﻳﺔ ﺍﳌﺴﻠﻤﲔ ﰲ ﺃﺩﺍﺀ ﺍﳊﺞ ﻭﺍﻟﻄﻮﺍﻑ ﺣﻮﻝ ﺍﻟﻜﻌﺒﺔ ﺑﺸﻌﺎﺋﺮﻫﻢ‬ ‫ﺍﻟﺜﺎﻣﻨﺔ ﻟﻠﻬﺠﺮﺓ‪ ،‬ﻓﻬﻮ ﺍﻵﻳﺔ ﺍﻟﻌﻈﻤﻰ ﻋﻠﻰ ﻣﺪﻯ ﺍﻷﺧﻼﻗﻴﺔ ﺍﻟﻨﺒﻮﻳﺔ‬ ‫)‪(١‬‬ ‫ﺍﳋﺎﺻﺔ ‪‬ﻢ‪.‬‬ ‫ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﻟﱵ ﺍﻟﺘﺰﻡ ‪‬ﺎ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﻣﻘﺪﻣﴼ ﺃﺭﻓﻊ ﳕﻮﺫﺝ ﻟﻠﺘﺴﺎﻣﺢ‬ ‫ﻭﺍﻟﺴﻤﻮ ﺍﻟﺬﻱ ﻋﺮﻓﺘﻪ ﺍﻟﺒﺸﺮﻳﺔ ﻋﱪ ﺗﺎﺭﳜﻬﺎ‪.‬‬ ‫ﻭﺑﻌﺪ ﻣﻔﺎﻭﺿﺎﺕ ﻇﻬﺮﺕ ﻓﻴﻬﺎ ﺇﺳﺎﺀﺍﺕ ﻣﻦ ﺭﺳﻞ ﻗﺮﻳﺶ‪ ،‬ﻭﺍﻟﺘﻮﺍﺿﻊ‬ ‫ّ‬ ‫ﻭﺁﺧﺮﻫﻢ ﺳﻬﻴﻞ ﺑﻦ ﻋﻤﺮﻭ‪ ،‬ﻭﻏﻀﺐ ﳍﺎ ﺃﺻﺤﺎﺏ ﺍﻟﻨﱯ ‪،‬‬ ‫ﺇﻧﻨﺎ ﻻ ﻳَﻌﻨﻴﻨﺎ ﻫﻨﺎ ﺭﺻﺪ ﺗﻄﻮﺭ ﺍﻷﺣﺪﺍﺙ ﺑﻌﺪ ﺍﳊﺪﻳﺒﻴﺔ‪ ،‬ﻓﻤﻮﺿﻊ‬ ‫ﻭﺗﻐﺎﺿﻰ ﻋﻨﻬﺎ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﺇﻳﺜﺎﺭﴽ ﻟﻠﺴﻼﻡ ﻋﻠﻰ ﺍﳊﺮﺏ‪ ،‬ﻭﻗﻌﺖ ﺫﻟﻚ ﻫﻮ ﺍﻟﺪﺭﺱ ﺍﻟﺘﺎﺭﳜﻲ ﻭﻛﺘﺐ ﺍﳊﺪﻳﺚ ﻭﺍﻟﺴﲑﺓ‪ ،‬ﻟﻜﻦ ﺍﻟﺬﻱ‬ ‫ﺍﺗﻔﺎﻗﻴﺔ ﺍﳍﺪﻧﺔ ﻭﺍﻟﺴﻼﻡ ﳌﺪﺓ ﻋﺸﺮ ﺳﻨﻮﺍﺕ ﺑﲔ ﺍﻟﻄﺮﻓﲔ‪ .‬ﻭﺳﺮﻋﺎﻥ‬ ‫ﺍﻟﻔﺎﺗﺢ‬ ‫ﺍﻟﻨﱯ ُ‬ ‫ﻳﻌﻨﻴﻨﺎ ﻫﻨﺎ ﻫﻮ ﺍﻟﻮﻗﻮﻑ ﻋﻨﺪ ﺍﳋﻠُﻖ ﺍﳊﺮﰊ ﺍﻟﺬﻱ ﻃﺒﱠﻘﻪ ّ‬ ‫ﻣﺎ ﺗﺒﲔ ﻟﻠﻤﺴﻠﻤﲔ ﺃﻥ ﺇﻳﺜﺎﺭ ﺍﻟﺮﺳﻮﻝ ﻟﻠﺴﻼﻡ ﻛﺎﻥ ﺧﲑﴽ ﻭﺑﺮﻛﺔ ﻟﺒﻠﺪﻩ ﻣﻜﺔ‪ ،‬ﻣﻊ ﺍﻟﺘﺬﻛﲑ ‪-‬ﰲ ﺍﻟﺒﺪﺍﻳﺔ‪ -‬ﺑﻜﻞ ﻣﺎ ﻋﺎﻧﺎﻩ ﺍﻟﺮﺳﻮﻝ ﻣﻦ‬ ‫ﻭﻓﺘﺤﴼ ﻣﺒﻴﻨﴼ‪.‬‬ ‫ﺃﻫﻞ ﻣﻜﺔ ﺧﻼﻝ ﺃﻛﺜﺮ ﻣﻦ ﻋﺸﺮﻳﻦ ﻋﺎﻣﴼ‪ ،‬ﻣﻨﻬﺎ ﺛﻼﺛﺔ ﻋﺸﺮ ﺃﻣﻀﺎﻫﺎ‬ ‫»ﺳﻬﻴﻞ ﺑﻦ ﻋﻤﺮﻭ« ﻳَ ُﻌ ّﺪ ﻫﻮ ﻭﺻﺤﺎﺑﺘﻪ ﲢﺖ ﻣِﻄﺮﻗﺔ ﺍﻟﺘﻌﺬﻳﺐ ﻭﺍﻷﺫﻯ ﻭﺍﻟﺘﺸﺮﺩ ﰲ ﺍﻷﺭﺽ‬ ‫ﻟﻘﺪ ﻛﺎﻥ ﺍﳌﻔﺎﻭﺽ ﻣﻦ ﻗِﺒﻞ ﻗﺮﻳﺶ ُ‬ ‫ﺻﺪﺕ ﺍﻷﻣﻮﺍﻝ‬ ‫ﻭﺭ ْ‬ ‫ﻛﻞ ﺗﻨﺎﺯﻝ ﻳﻘﺘﻄﻌﻪ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻧﺼﺮﴽ ﻛﺒﲑﴽ ﻟﻪ‪ ،‬ﻟﺬﺍ ﻓﺈﻧﻪ ﻛﺎﻥ ﲝﺜﴼ ﻋﻦ ﻣﻠﺠﺄ ﺁﻣﻦ‪ .‬ﻭﻋﻨﺪﻣﺎ ﻫﺎﺟﺮ ﻟُﻮﺣﻖ ُ‬ ‫ﻳﻌﺘﺮﺽ ﺣﱴ ﻋﻠﻰ ﺃﺻﻐﺮ ﺍﳌﺴﺎﺋﻞ؛ ﻓﻤﺜ ً‬ ‫ﻼ ﻋﻨﺪﻣﺎ ﺩﻋﺎ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﺍﻟﻄﺎﺋﻠﺔ ﳌﻦ ﻳﻐﺘﺎﻟﻪ‪ ،‬ﺑﻌﺪ ﺃﻥ ﻓﺸﻠﺖ ﻣﺆﺍﻣﺮﺓ ﻗﺘﻠﻪ ﰲ ﺩﺍﺧﻞ ﻣﻜﺔ‪...‬‬ ‫ﻋﻠﻴّﴼ ‪ ‬ﻟﻴﻜﺘﺐ ﻣﻌﺎﻫﺪﺓ ﺍﻟﺼﻠﺢ ﻣﻊ ﻗﺮﻳﺶ‪ ،‬ﻗﺎﻝ ﻟﻪ‪» :‬ﺍﻛﺘﺐ ﰒ ‪-‬ﺃﺧﲑﴽ‪ -‬ﺍﻷﻋﻮﺍﻡ ﺍﻟﺜﻤﺎﻧﻴﺔ ﺍﻟﱵ ﻗﻀﺎﻫﺎ ﺍﻟﺮﺳﻮﻝ ﰲ ﻣﻜﺔ‪ ،‬ﻭﻫﻢ‬ ‫)ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ(« ﻓﻘﺎﻝ ﺳﻬﻴﻞ‪» :‬ﺍﻛﺘﺐ‪ :‬ﺑﺎﲰﻚ‬ ‫ﲤﺮ ﺍﻷﻳﺎﻡ ﺃﻭ ﺍﻷﺳﺎﺑﻴﻊ ﺇﻻ‬ ‫ﻳﻼﺣﻘﻮﻧﻪ ﻭﻳﺘﺮﺑﺼﻮﻥ ﺑﻜﻞ ﺃﺻﺤﺎﺑﻪ‪ ،‬ﻭﻻ ّ‬ ‫ﺍﻟﻠﻬﻢ« ﻓﻜﺘﺒﻬﺎ‪ ،‬ﰒ ﻗﺎﻝ ‪ ‬ﺍﻛﺘﺐ‪» :‬ﻫﺬﺍ ﻣﺎ ﺻﺎﱀ ﻋﻠﻴﻪ ﳏﻤﺪ ﻭﻫﻢ ﻣﺘﺂﻣﺮﻭﻥ ﻋﻠﻴﻪ ﻣﻊ ﺍﻟﻴﻬﻮﺩ ﺃﻭ ﺍﳌﻨﺎﻓﻘﲔ‪ ،‬ﺃﻭ ُﻣﻮﻋِﺰﻭﻥ ﻟﺒﻌﺾ‬ ‫ﺭﺳﻮﻝ ﺍﷲ ﺳﻬﻴﻞ ﺑﻦ ﻋﻤﺮﻭ«‪ ،‬ﻓﻘﺎﻝ ﺳﻬﻴﻞ‪ :‬ﻟﻮ ﺷﻬﺪﺕ ﺃﻧﻚ ﺍﻟﻘﺒﺎﺋﻞ ﺑﺘﺮﻭﻳﻌﻪ ﰲ ﺍﳌﺪﻳﻨﺔ ﻭﺍﻟﺴﻄﻮ ﻋﻠﻰ ﻣﺴﺎﺭﺡ ﺍﳌﺴﻠﻤﲔ ﺍﻟﱵ‬ ‫ﺭﺳﻮﻝ ﺍﷲ ﱂ ﺃﻗﺎﺗﻠﻚ‪ ،‬ﻭﻟﻜﻦ ﺍﻛﺘﺐ ﺍﲰﻚ ﻭﺍﺳﻢ ﺃﺑﻴﻚ‪ ،‬ﻓﺄﺷﺎﺭ ﺗﺴﺮﺡ ﻓﻴﻬﺎ ﺩﻭﺍ‪‬ﻢ‪ ،‬ﺃﻭ ﻣﻘﺎﺗﻠﻮﻥ ﻟﻪ ﻣﺒﺎﺷﺮﺓ ﻃﻮﺭﴽ ﺛﺎﻟﺜﴼ‪.‬‬ ‫ﻟﻌﻠﻲ ‪ ‬ﺃﻥ ﳝﺤﻮ ﻛﻠﻤﺔ »ﺭﺳﻮﻝ ﺍﷲ« ﺍﻟﱵ ﻛﺎﻥ‬ ‫ﻭﻫﺎ ﻫﻲ ﺍﻟﺴﻨﻮﺍﺕ ﺍﻟﻄﻮﺍﻝ ﻗﺪ ﻣﻀﺖ‪ ،‬ﻭﻫﺎ ﻫﻮ ﺃﻧﺒﻞ ﺍﻟﻨﺎﺱ‬ ‫ﺍﻟﺮﺳﻮﻝ ‪ٍّ ‬‬ ‫ﻋﻠﻲ ‪ ،‬ﺇﺫ ﺻﻌﺐ ﻋﻠﻴﻪ ﳏﻮ ﻛﻠﻤﺔ »ﺭﺳﻮﻝ ﻭﺃﺯﻛﻰ ﺍﻟﻨﺎﺱ‪ ،‬ﺍﻟﺬﻱ ﺣﻮﺭﺏ ﻭﺍﺿﻄﻬﺪ ﻳﻌﻮﺩ ﻓﺎﲢﴼ ﻟﺒﻠﺪﻩ‪ .‬ﺃﺟﻞ‪،‬‬ ‫ﻗﺪ ﻛﺘَﺒﻬﺎ‪ ،‬ﻭﺗﺮ ّﺩﺩ ّ‬ ‫ﺍﷲ« ﻓﻘﺎﻡ ﺍﻟﻨﱯ ‪ ‬ﲟﺤﻮ ﺗﻠﻚ ﺍﻟﻜﻠﻤﺔ ﺑﻨﻔﺴﻪ ﺑﻌﺪ ﺃﻥ ﺩﻟّﻪ ﻋﻠﻰ ﺑﻠﺪﻩ ﻣﻜﺔ ﺍﻟﱵ ﺃُﺧﺮﺝ ﻣﻨﻬﺎ ﻭﻫﻮ ﻳﺬﺭﻑ ﺍﻟﺪﻣﻊ ﻭﻳﻘﻮﻝ‪» :‬ﻭﺍﷲ‬ ‫ﻋﻠﻲ‪ ،‬ﻭﻗﺎﻝ‪» :‬ﺍﻛﺘﺐ؛ ﻫﺬﺍ ﻣﺎ ﺻﺎﱀ ﻋﻠﻴﻪ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺇﻧﻚ ﻷﺣﺐ ﺑﻼﺩ ﺍﷲ ﺇ ّ‬ ‫ﱄ‪ ،‬ﻭﻟﻮﻻ ﺃﻥ ﺃﻫﻠﻚ ﺃﺧﺮﺟﻮﱐ ﻣﻨﻚ ﻣﺎ‬ ‫ﻣﻜﺎ‪‬ﺎ ّ‬ ‫ﺍﷲ ﺳﻬﻴﻞ ﺑﻦ ﻋﻤﺮﻭ‪ ،‬ﻭﺍﺻﻄﻠﺤﺎ ﻋﻠﻰ ﻭﺿﻊ ﺍﳊﺮﺏ ﻋﻦ ﺍﻟﻨﺎﺱ‬ ‫ﺧﺮﺟﺖ«‪.‬‬ ‫ُ‬

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‫ﺍﻟﺴﻨﺔ ﺍﻷﻭﱃ ‪ -‬ﺍﻟﻌﺪﺩ )‪٢٠٠٦ (٣‬‬

‫‪‬‬

‫ﺍﻟﻄﺒﻴﻌﺔ ﺍﻷﺧﻼﻗﻴﺔ ﰲ ﺣﺮﻭﺏ ﺍﻟﺮﺳﻮﻝ ‪‬‬ ‫ﺻﻠﺢ ﺍﳊﺪﻳﺒﻴﺔ‬ ‫ﻭﻓﺘﺢ ﻣﻜﺔ‬ ‫ﳕﻮﺫﺟﴼ‬ ‫ﻣﻦ ﺃﻟﺒﻮﻡ ﺍﻟﺴﻠﻄﺎﻥ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺍﻟﺜﺎﱐ‬

‫ﺃ‪.‬ﺩ‪.‬ﻋﺒﺪ ﺍﳊﻠﻴﻢ ﻋ َﻮﻳﺲ *‬

‫ﻛﺎﻥ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﻗﺪ ﻭﻋﺪ ﺍﳌﺴﻠﻤﲔ ﺑﺄﻥ ﻗﺮﻳﺸﺎ ﻟﻦ ﺗﻐﺰﻭﻫﻢ ﳏﺎﺭﺑﴼ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﻓﻘﺪ ﺭﻓَﻀﻮﺍ ﺗﺮﻛﻪ ﻭﻣﻦ ﻣﻌﻪ ﻣﻦ ﺍﳌﺴﻠﻤﲔ‬ ‫ك‬ ‫ﰲ ﺍﳌﺪﻳﻨﺔ ﺑﻌﺪ ﺍﳋﻨﺪﻕ‪ .‬ﻭﻗﺪ ﻛﺎﻧﺖ ﻣﺸﺎﻋﺮ ﺍﳌﺴﻠﻤﲔ ﻻ ﻳﻌﺘﻤﺮﻭﻥ‪ ،‬ﻭﻳﺪﺧﻠﻮﻥ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ‪ ،‬ﺇﻻ ﺃ ّﻥ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﺣﺎﻓﻆ‬ ‫ﻭﻃﻦ ﻋﻠﻰ ﺍﻟﺼﱪ‪ ،‬ﻭﺍﻷﺧﺬ ﺑﺄﺳﺒﺎﺏ ﺍﻟﺴﻼﻡ ﻣﺎ ﺃﻣﻜﻦ‪.‬‬ ‫ﺗﺄﺟﺠﺖ ‪‬ﻔﻮ ﻟﺰﻳﺎﺭﺓ ﻣﻜﺔ ﺍﻟﺒﻠﺪ ﺍﳊﺮﺍﻡ‪ِ ،‬‬ ‫ﺳﻴﻤﺎ ﺍﳌﻬﺎﺟﺮﻳﻦ ﻗﺪ ّ‬ ‫ﺍﳌﻬﺎﺟﺮﻳﻦ ﺍﻟﺬﻳﻦ ﻃﺎﻟﺖ ﻏﺮﺑﺘُﻬﻢ ﻭﺍﺷﺘﺪ ﺣﻨﻴﻨﻬﻢ‪.‬‬ ‫ﻟﻘﺪ ﺍﺿﻄﺮ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﺇﱃ ﺍﻟﺘﻮﻗﻒ ﰲ ﺍﳊﺪﻳﺒﻴﺔ ﻭﺃﻣﺮ ﺃﺻﺤﺎﺑﻪ‬

‫ﺳﺖ ﺳﻨﻮﺍﺕ ﻋﻠﻰ ﻫﺬﺍ ﺍﻷﻣﻞ‪ ،‬ﻭﺑﻌﻀﻬﻢ‬ ‫ﺇ‪‬ﻢ ﻳﻌﻴﺸﻮﻥ ﻣﻨﺬ ّ‬ ‫ﺭﲟﺎ ﻧﺰﺡ ﻣﻦ ﺍﳊﺒﺸﺔ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ﻣﺒﺎﺷﺮﺓ‪ ،‬ﺩﻭﻥ ﺃﻥ ﻳﺮﻯ ﺑﻠﺪﻩ ﻣﻜﺔ‪،‬‬ ‫ﻓﻄﺎﻟﺖ ﻏﻴﺒﺘﻪ ﺃﻛﺜﺮ‪ ...‬ﻭﳍﺬﺍ ﻛﺎﻥ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﻳﺰﺭﻉ ﻓﻴﻬﻢ ﺍﻷﻣﻞ‬ ‫ﻭﻳﻌﺪﻫﻢ ﺑﻔﺮﺝ ﻗﺮﻳﺐ‪ ،‬ﺑﻌﺪ ﺃﻥ ﺍﺳﺘﻨﻔﺪﺕ ﻗﺮﻳﺶ ﻛﻞ ﻃﺎﻗﺘﻬﺎ‬ ‫ﻭﺧﺎﺑﺖ ﻛﻞ ﺟﻬﻮﺩﻫﺎ ﻭﺿﺎﻋﺖ ﻛﻞ ﺃﺣﻼﻣﻬﺎ ﻭﺍﻧﺘﺼﺮﺕ ﺍﻟﻘﻠﺔ‬ ‫ﺍﳌﺆﻣﻨﺔ ﺍﳌﻈﻠﻮﻣﺔ‪.‬‬ ‫ﺻﻠﺢ ﺍﳊﺪﻳﺒﻴﺔ‬

‫ﺑﺎﻟﺘﻮﻗﻒ‪ ،‬ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺇﳝﺎﻧﻪ ﺑﻨﻔﺴﻪ ﻭﺷﺠﺎﻋﺔ ﺃﺻﺤﺎﺑﻪ‪ .‬ﻛﺎﻥ‬ ‫ﻳﻌﻠﻢ ﺃﻧﻪ ﻟﻮ ﺍﻟﺘﺠﺄ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ّ‬ ‫ﻭﺗﻮﻛﻞ ﻋﻠﻴﻪ ﻭﻗﺎﺗﻠﻬﻢ ﻓﺴﻴَﻐﻠﺒﻬﻢ‪،‬‬ ‫ﻭﻓﻀﻞ ﺍﻻﻧﺘﻈﺎﺭ‪ .‬ﻭﻋﻨﺪﻣﺎ ﻭﺻﻞ ﺍﳌﻨﻊ‬ ‫ﻏﲑ ﺃﻧﻪ ﱂ ﻳﻔﻌﻞ ﺫﻟﻚ ّ‬ ‫ﻭﺍﻟﻌﺮﻗﻠﺔ ﻣﺮﺣﻠﺔ ﻣﻌﻴﻨﺔ ﺗﺒﺎﻳﻊ ﻣﻊ ﺃﺻﺤﺎﺑﻪ‪ ..‬ﺗﺒﺎﻳﻊ ﻋﻠﻰ ﺍﻟﻘﺘﺎﻝ ﺣﱴ‬ ‫ﺍﳌﻮﺕ ﰲ ﺳﺒﻴﻞ ﺍﻹﺳﻼﻡ‪ ،‬ﻫﺬﻩ ﺍﻟﺒﻴﻌﺔ ﺍﻟﱵ ﺑﺎﺭﻛﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ‬ ‫ﻓﻮﻕ ﺳﺒﻊ ﲰﺎﻭﺍﺕ‪﴿ :‬ﻟَ َﻘ ْﺪ َﺭ ِﺿ َﻲ ﺍﷲُ َﻋ ِﻦ ﺍﻟْ ُﻤ ْﺆ ِﻣﻨِﲔَ ﺇِ ْﺫ ﻳُﺒَﺎﻳ ُِﻌﻮﻧَ َﻚ‬ ‫ِﻢ‬ ‫ﺗَ ْﺤ َﺖ ﱠ‬ ‫ﺍﻟﺴ ِﻜﻴﻨَ َﺔ َﻋﻠَﻴْﻬ ْ‬ ‫ﺍﻟﺸ َﺠ َﺮ ِﺓ ﻓ ََﻌﻠ َِﻢ َﻣﺎ ﻓِﻲ ﻗُﻠُﻮﺑِﻬ ْ‬ ‫ِﻢ ﻓَﺄَﻧْ َﺰ َﻝ ﱠ‬ ‫ُ‬ ‫َﻭﺃَﺛَﺎﺑَ ُﻬ ْﻢ ﻓَﺘْ ًﺤﺎ ﻗَﺮِﻳﺒًﺎ ‪َ ‬ﻭ َﻣ َﻐﺎﻧ َِﻢ َﻛﺜِﲑَ ًﺓ ﻳَْﺄ ُﺧﺬُﻭﻧَ َﻬﺎ َﻭ َﻛﺎ َﻥ ﺍﷲ َﻋﺰِﻳ ًﺰﺍ‬ ‫ﻴﻤﺎ﴾ )ﺍﻟﻔﺘﺢ‪.(١٩-١٨ :‬‬ ‫َﺣ ِﻜ ً‬

‫ﻳﺮﻭﻱ ﺍﺑﻦ ﺍﺳﺤﺎﻕ ﺃﻧﻪ ﰲ ﺍﻟﺴﻨﺔ ﺍﻟﺴﺎﺩﺳﺔ ﻟﻠﻬﺠﺮﺓ ﻭﻋﺪ ﺭﺳﻮﻝ‬ ‫ﺍﷲ ‪ ‬ﺃﺻﺤﺎﺑﻪ ﺑﺎﻟﻌﻤﺮﺓ‪ .‬ﻭﳍﺬﺍ ﺧﺮﺝ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﰲ ﺃﻟﻒ‬ ‫ﻭﺍﳊﻘﻴﻘﺔ ﺃﻥ َﻗﺮﻳﺸﴼ ﺍﻟﱵ ﻛﺎﻧﺖ ﺗﻈﻬﺮ ﺃ‪‬ﺎ ﲤﻠﻚ ﺍﻟﻜﻌﺒﺔ ﺍﺿﻄﺮﺕ‬ ‫ﻭﺃﺭﺑﻌﻤﺎﺋﺔ ﻣﻦ ﺃﺻﺤﺎﺑﻪ ﺇﱃ ﻣﻜﺔ ﻟﻴﺲ ﻣﻌﻬﻢ ﺇﻻ ﺍﻟﺴﻴﻮﻑ ﰲ‬ ‫ِﺮﺏ‪ .‬ﻭﻗﺪ ﻭﺻﻞ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﺇﱃ ﺍﳊﺪﻳﺒﻴﺔ‪ ،‬ﻭﻫﻲ ﻣﻜﺎﻥ ﻳﺒﻌﺪ ﺇﱃ ﻗﺒﻮﻝ ﺍﻷﻣﺮ ﺍﻟﻮﺍﻗﻊ ﰲ ﻣﻌﺎﻫﺪﺓ ﺍﻟﺼﻠﺢ ﺍﻟﱵ ﻭﻗﻌﺖ ﻋﻠﻴﻬﺎ ﻛﻤﺎ‬ ‫ﺍﻟﻘ َ‬ ‫ﻋﻦ ﻣﻜﺔ ﻣﺎ ﺑﲔ ‪ ٥٠‬ﺃﻭ‪ ٦٠‬ﻛﻢ ﺗﻘﺮﻳﺒﴼ‪ .‬ﻭﻗﺪ ﻋﻤﺪ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﻭﻗﻊ ﻋﻠﻴﻬﺎ ﺍﻟﺮﺳﻮﻝ ‪ ،‬ﺇﺫ ﻗﺎﻟﺖ ﻟﻠﺮﺳﻮﻝ ‪» :‬ﻭﺇﻧﻚ ﺗﺮﺟﻊ‬ ‫ﺇﱃ ﺍﲣﺎﺫ ﻛﻞ ﺍﻟﺴﺒﻞ ﻟﻴُﻘﻨﻊ ﺃﻫﻞ ﻣﻜﺔ ﺑﺄﻧﻪ ﺟﺎﺀ ُﻣﻌﺘﻤﺮﴽ‪ ،‬ﻭﱂ ﻳﺄﺕ ﻋﺎﻣﻚ ﻫﺬﺍ ﻓﻼ ﺗﺪﺧﻞ ﻋﻠﻴﻨﺎ ﺍﻟﻜﻌﺒﺔ‪ ،‬ﻭﺇﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﻋﺎﻡ ﻗﺎﺑﻞ ﺧﺮﺟﻨﺎ‬

‫ﺍﻟﺴﻨﺔ ﺍﻷﻭﱃ ‪ -‬ﺍﻟﻌﺪﺩ )‪٣٧ ٢٠٠٦ (٣‬‬

‫ﻛﺬﻟﻚ ّ‬ ‫ﺃﺟﻞ ﺍﷲ ُﻋﻤﺮ ﻧﺒﻴﻪ‪ ،‬ﻭﻣﺪﺓ ﺑﻘﺎﺋﻪ ﻋﻠﻰ ﺍﻷﺭﺽ‪ ،‬ﺇﺫ ﺃﻗﺴﻢ‬ ‫ِﻢ ﻳَ ْﻌ َﻤ ُﻬﻮ َﻥ﴾‬ ‫‪‬ﺎ ﰲ ﻛﺘﺎﺑﻪ ﻓﻘﺎﻝ ‪﴿ :‬ﻟَ َﻌ ْﻤ ُﺮ َﻙ ﺇِﻧﱠ ُﻬ ْﻢ ﻟَﻔِﻲ َﺳ ْﻜ َﺮﺗِﻬ ْ‬ ‫)ﺍﳊﺠﺮ‪ .(٧٢ :‬ﻛﻤﺎ ّ‬ ‫ﺃﺟﻞ ﺭﺑﻨﺎ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺍﻟﺒﻠﺪ ﺍﻟﺬﻱ ﻳﻘﻴﻢ ﻓﻴﻪ‬ ‫ﺭﺳﻮﻟﻨﺎ ﺍﻟﻜﺮﱘ ‪ ‬ﻓﻘﺎﻝ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﰲ ﻣﺪﺣﻪ ﻟﺒﻠﺪ ﺍﳊﺒﻴﺐ ‪:‬‬ ‫ْﺴ ُﻢ ﺑِ َﻬﺬَﺍ ﺍﻟْﺒَﻠَ ِﺪ ‪َ ‬ﻭﺃَﻧْ َﺖ ِ‬ ‫﴿ﻻَ ﺃُﻗ ِ‬ ‫ﺣ ﱞﻞ ﺑِ َﻬﺬَﺍ ﺍﻟْﺒَﻠَﺪِ﴾ )ﺍﻟﺒﻠﺪ‪.(٢ -١ :‬‬

‫ﻭﺃﺛﲎ ﺭﺑﻨﺎ ‪ ‬ﻋﻠﻰ ﻧﺴﺎﺋﻪ ‪ .‬ﻭﻣﺎ ﺑﻠﻐﻦ ﻫﺬﺍ ﺍﳌﺒﻠﻎ ﺇﻻ ﻟﺘﻌﻠﻘﻬﻦ‬ ‫ﺑﺎﻟﻨﱯ ﺍﳌﺼﻄﻔﻰ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻓﻘﺎﻝ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪﴿ :‬ﻳَﺎ‬ ‫ِﻦ ﺍﻟﻨِّ َﺴﺎﺀِ﴾)ﺍﻷﺣﺰﺍﺏ‪ ،(٣٢ :‬ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‬ ‫ِﻲ ﻟَ ْﺴﺘُ ﱠﻦ َﻛﺄَ َﺣ ٍﺪ ﻣ َ‬ ‫ﻧَ‬ ‫ِﺴ َﺎﺀ ﺍﻟﻨﱠﺒ ِّ‬ ‫ﺍﺟ ُﻪ ﺃُ ﱠﻣ َﻬﺎﺗُ ُﻬ ْﻢ﴾ )ﺍﻷﺣﺰﺍﺏ‪.(٦ :‬‬ ‫ﰲ ﻧﻔﺲ ﻫﺬﺍ ﺍﳌﻌﲎ‪َ ﴿ :‬ﻭﺃَ ْﺯ َﻭ ُ‬ ‫ﻭﳓﻦ ﺇﳕﺎ ﻧﺬﻛﺮ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﺗﻌﺒﲑﺍ ﻣﻨﺎ ﻋﻠﻰ ﻗﺪﺭﻩ ﺍﻟﺸﺮﻳﻒ ﰲ‬ ‫ﺗﻠﻚ ﺍﳌﻨﺎﺳﺒﺔ ﺍﻟﻌﻈﻴﻤﺔ‪ ،‬ﺃﻻ ﻭﻫﻲ ﻣﻨﺎﺳﺒﺔ ﻣﻮﻟﺪﻩ ﺍﻟﺸﺮﻳﻒ ‪.‬‬ ‫ﺍﻻﺣﺘﻔﺎﻝ ﺑﺎﳌﻮﻟﺪ ﺍﻟﺸﺮﻳﻒ‬ ‫ﻓﻠﻘﺪ ﻛﺎﻥ ﺍﳌﻮﻟﺪ ﺍﻟﻨﺒﻮﻱ ﺍﻟﺸﺮﻳﻒ ﺇﻃﻼﻟﺔ ﻟﻠﺮﲪﺔ ﺍﻹﳍﻴﺔ ﺑﺎﻟﻨﺴﺒﺔ‬ ‫ﻟﻠﺘﺎﺭﻳﺦ ﺍﻟﺒﺸﺮﻱ ﲨﻴﻌﻪ‪ ،‬ﻓﻠﻘﺪ ﻋﱪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻋﻦ ﻭﺟﻮﺩ ﺍﻟﻨﱯ‬ ‫‪ ‬ﺑﺄﻧﻪ »ﺭﲪﺔ ﻟﻠﻌﺎﳌﲔ«‪ ،‬ﻭﻫﺬﻩ ﺍﻟﺮﲪﺔ ﱂ ﺗﻜﻦ ﳏﺪﻭﺩﺓ‪ ،‬ﻓﻬﻲ‬ ‫ﺗﺸﻤﻞ ﺗﺮﺑﻴﺔ ﺍﻟﺒﺸﺮ ﻭﺗﺰﻛﻴﺘﻬﻢ ﻭﺗﻌﻠﻴﻤﻬﻢ ﻭﻫﺪﺍﻳﺘﻬﻢ ﳓﻮ ﺍﻟﺼﺮﺍﻁ‬ ‫ﺍﳌﺴﺘﻘﻴﻢ‪ ،‬ﻭﺗﻘﺪﻣﻬﻢ ﻋﻠﻰ ﺻﻌﻴﺪ ﺣﻴﺎ‪‬ﻢ ﺍﳌﺎﺩﻳﺔ ﻭﺍﳌﻌﻨﻮﻳﺔ‪ ،‬ﻛﻤﺎ‬ ‫ﺃ‪‬ﺎ ﻻ ﺗﻘﺘﺼﺮ ﻋﻠﻰ ﺃﻫﻞ ﺫﻟﻚ ﺍﻟﺰﻣﺎﻥ ﺑﻞ ﲤﺘﺪ ﻋﻠﻰ ﺍﻣﺘﺪﺍﺩ ﺍﻟﺘﺎﺭﻳﺦ‬ ‫ِﻢ﴾)ﺍﳉﻤﻌﺔ‪.(٣ :‬‬ ‫﴿ﻭ َ‬ ‫ِﻳﻦ ِﻣﻨْ ُﻬ ْﻢ ﻟَ ﱠﻤﺎ ﻳَﻠ َ‬ ‫ﺑﺄﺳﺮﻩ َ‬ ‫ﺁﺧﺮ َ‬ ‫ْﺤﻘُﻮﺍ ﺑِﻬ ْ‬ ‫ﺑﺬﻛﺮﻯ ﻣﻮﻟﺪ ﺳـﻴﺪ ﺍﻟﻜﻮﻧﲔ ﻭﺧـﺎﰎ ﺍﻷﻧﺒﻴﺎﺀ‬ ‫ﻭﺍﻻﺣﺘﻔﺎﻝ َ‬ ‫ﻭﺍﳌﺮﺳﻠﲔ ﻧﱯ ﺍﻟﺮﲪﺔ ﻭﻏﻮﺙ ﺍﻷﻣﺔ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ‪ ‬ﻣﻦ ﺃﻓﻀﻞ‬ ‫ﺍﻟﻔﺮﺡ ﻭﺍﳊﺐ ﻟﻠﻨﱯ‬ ‫ﺍﻷﻋﻤﺎﻝ ﻭﺃﻋﻈﻢ ﺍﻟﻘﺮﺑﺎﺕ‪ ،‬ﻷ‪‬ﺎ ﺗﻌﺒﲑ ﻋﻦ َ‬ ‫‪ .‬ﻭﳏﺒّﺔ ﺍﻟﻨﱯ ‪ ‬ﺃﺻﻞ ﻣﻦ ﺃﺻﻮﻝ ﺍﻹﳝﺎﻥ‪ ،‬ﻭﻗﺪ ﺻﺢ ﻋﻨﻪ ﺻﻠﻰ‬ ‫ﺃﺣﺐ ﺇﻟﻴﻪ‬ ‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻧﻪ ﻗﺎﻝ‪» :‬ﻻ ﻳﺆﻣﻦ ﺃﺣﺪﻛﻢ ﺣﱴ ﺃﻛﻮﻥ ّ‬ ‫ﻣﻦ ﻭﻟﺪﻩ ﻭﻭﺍﻟﺪﻩ ﻭﺍﻟﻨﺎﺱ ﺃﲨﻌﲔ« )ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ(‪.‬‬ ‫ﻗﺎﻝ ﺍﺑﻦ ﺭﺟﺐ‪» :‬ﳏﺒّﺔ ﺍﻟﻨﱯ ‪ ‬ﻣﻦ ﺃﺻﻮﻝ ﺍﻹﳝﺎﻥ‪ ،‬ﻭﻫﻲ‬ ‫ﻣﻘﺎﺭﻧﺔ ﳌﺤﺒﺔ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪ ،‬ﻭﻗﺪ ﻗﺮ‪‬ﺎ ﺍﷲ ‪‬ﺎ‪ ،‬ﻭﺗﻮﻋﺪ ﻣﻦ ﻗ ّﺪﻡ‬ ‫ﻋﻠﻴﻬﻤﺎ ﳏﺒّﺔ ﺷﻲﺀ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﳌﺤﺒّﺒﺔ ﻃﺒﻌﴼ ﻣﻦ ﺍﻷﻗﺎﺭﺏ ﻭﺍﻷﻣﻮﺍﻝ‬ ‫ﻭﺍﻷﻭﻃﺎﻥ ﻭﻏﲑ ﺫﻟﻚ‪ ،‬ﻓﻘﺎﻝ ﺗﻌﺎﱃ‪﴿ :‬ﻗ ْ‬ ‫ُﻞ ﺇ ِْﻥ َﻛﺎ َﻥ ﺁﺑَﺎ ُﺅ ُﻛ ْﻢ‬ ‫ﺍﺟ ُﻜ ْﻢ َﻭ َﻋ ِﺸﲑَﺗُ ُﻜ ْﻢ َﻭﺃَ ْﻣ َﻮﺍ ٌﻝ ﺍ ْﻗﺘَ َﺮ ْﻓﺘُ ُﻤﻮ َﻫﺎ‬ ‫َﻭﺃَﺑْﻨَﺎ ُﺅ ُﻛ ْﻢ َﻭﺇ ْ‬ ‫ِﺧ َﻮﺍﻧُ ُﻜ ْﻢ َﻭﺃَ ْﺯ َﻭ ُ‬ ‫ِﺠ َﺎﺭﺓٌ ﺗَ ْﺨ َﺸ ْﻮ َﻥ َﻛ َﺴﺎ َﺩ َﻫﺎ َﻭ َﻣ َﺴ ِ‬ ‫ِﻦ‬ ‫َﻭﺗ َ‬ ‫ﺎﻛ ُﻦ ﺗَ ْﺮ َﺿ ْﻮﻧَ َﻬﺎ ﺃَ َﺣ ﱠﺐ ﺇِﻟَﻴْ ُﻜ ْﻢ ﻣ َ‬ ‫ِﻲ ﺍﷲُ ﺑِﺄَ ْﻣ ِﺮﻩِ﴾‬ ‫ﺍﷲِ َﻭ َﺭ ُﺳﻮﻟِِﻪ َﻭ ِﺟ َﻬﺎ ٍﺩ ﻓِﻲ َﺳﺒِﻴﻠِ ِﻪ ﻓَﺘَ َﺮﺑﱠ ُﺼﻮﺍ َﺣﺘﱠﻰ ﻳَْﺄﺗ َ‬ ‫ﺃﺣـﺐ ﺇ ّ‬ ‫ﱄ ﻣﻦ ﻛﻞ‬ ‫)ﺍﻟﺘﻮﺑﺔ‪ .(٢٤ :‬ﻭﳌﺎ ﻗﺎﻝ ﻋﻤﺮ ﻟﻠﻨﱯ ‪ :‬ﺃﻧﺖ‬ ‫ﱡ‬ ‫ﺃﺣﺐ ﺇﻟﻴﻚ‬ ‫ﺷﻲﺀ ﺇﻻّ ﻣﻦ ﻧﻔﺴﻲ‪ ،‬ﻓﻘﺎﻝ‪» :‬ﻻ ﻳﺎ ﻋﻤﺮ‪ ،‬ﺣﱴ ﺃﻛﻮﻥ ّ‬ ‫ﺃﺣﺐ ﺇﱄّ ﻣﻦ ﻧﻔﺴﻲ‪،‬‬ ‫ﻣﻦ ﻧﻔﺴﻚ«‪ ،‬ﻓﻘﺎﻝ ﻋﻤﺮ‪ :‬ﻭﺍﷲ ﺃﻧﺖ ﺍﻵﻥ ﱡ‬ ‫ﻗﺎﻝ‪» :‬ﺍﻵﻥ ﻳﺎ ﻋﻤﺮ«)ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ(‪.‬‬ ‫‪٣٦‬‬

‫ﺍﻟﺴﻨﺔ ﺍﻷﻭﱃ ‪ -‬ﺍﻟﻌﺪﺩ )‪٢٠٠٦ (٣‬‬

‫ﻭﺍﻻﺣﺘﻔﺎﻝ ﲟﻮﻟﺪﻩ ‪ ‬ﻫﻮ ﺍﻻﺣﺘﻔﺎﺀ ﺑﻪ‪ ،‬ﻭﺍﻻﺣﺘﻔﺎﺀ ﺑﻪ ‪‬‬ ‫ﺃﻣﺮ ﻣﻘﻄﻮﻉ ﲟﺸﺮﻭﻋﻴﺘﻪ‪ ،‬ﻷﻧﻪ ﺃﺻﻞ ﺍﻷﺻﻮﻝ ﻭﺩﻋﺎﻣﺘﻬﺎ ﺍﻷﻭﱃ؛‬ ‫ﻓﻌﺮﻑ ﺍﻟﻮﺟﻮﺩ ﺑﺄﺳﺮﻩ ﺑﺎﲰﻪ ﻭﲟﺒﻌﺜﻪ‬ ‫ﻓﻘﺪ ﻋﻠِﻢ ﺍﷲ ‪ ‬ﻗﺪﺭ ﻧﺒﻴﻪ‪ّ ،‬‬ ‫ﻭﲟﻘﺎﻣﻪ ﻭﲟﻜﺎﻧﺘﻪ‪ ،‬ﻓﺎﻟﻜﻮﻥ ﻛﻠﻪ ﰲ ﺳﺮﻭﺭ ﺩﺍﺋﻢ ﻭﻓﺮﺡ ﻣﻄﻠﻖ ﺑﻨﻮﺭ‬ ‫ﺍﷲ ﻭﻓﺮﺟﻪ ﻭﻧﻌﻤﺘﻪ ﻋﻠﻰ ﺍﻟﻌﺎﳌﲔ ﻭﺣﺠﺘﻪ‪.‬‬ ‫ﻭﻗﺪ ﺩﺭﺝ ﺳﻠﻔﻨﺎ ﺍﻟﺼﺎﱀ ﻣﻨﺬ ﺍﻟﻘﺮﻥ ﺍﻟﺮﺍﺑﻊ ﻭﺍﳋﺎﻣﺲ ﻋﻠﻰ‬ ‫ﺍﻻﺣﺘﻔﺎﻝ ﲟﻮﻟﺪ ﺍﻟﺮﺳﻮﻝ ﺍﻷﻋﻈﻢ ﺻﻠﻮﺍﺕ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻼﻣﻪ ﺑﺈﺣﻴﺎﺀ‬ ‫ﻟﻴﻠﺔ ﺍﳌﻮﻟﺪ ﺑﺸﱴ ﺃﻧﻮﺍﻉ ﺍﻟﻘﺮﺑﺎﺕ ﻣﻦ ﺇﻃﻌﺎﻡ ﺍﻟﻄﻌﺎﻡ ﻭﺗﻼﻭﺓ ﺍﻟﻘﺮﺁﻥ‬ ‫ﻧﺺ‬ ‫ﻭﺍﻷﺫﻛﺎﺭ ﻭﺇﻧﺸﺎﺩ ﺍﻷﺷﻌﺎﺭ ﻭﺍﳌﺪﺍﺋﺢ ﰲ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻛﻤﺎ ّ‬ ‫َ‬ ‫ﺍﳊﺎﻓﻈﲔ ﺍﺑﻦ ﺍﳉﻮﺯﻱ‬ ‫ﻋﻠﻰ ﺫﻟﻚ ﻏﲑ ﻭﺍﺣﺪ ﻣﻦ ﺍﳌﺆﺭﺧﲔ ﻣﺜﻞ‬ ‫ﻭﺍﺑﻦ ﻛﺜﲑ‪ ،‬ﻭﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺩﺣﻴﺔ ﺍﻷﻧﺪﻟﺴﻲ‪ ،‬ﻭﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ‪،‬‬ ‫ﻭﺧﺎﲤﺔ ﺍﳊﻔﺎﻅ ﺟﻼﻝ ﺍﻟﺪﻳﻦ ﺍﻟﺴﻴﻮﻃﻲ ﺭﲪﻬﻢ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬ ‫ﻭﺃَﻟّﻒ ﰲ ﺍﺳﺘﺤﺒﺎﺏ ﺍﻻﺣﺘﻔﺎﻝ ﺑﺬﻛﺮﻯ ﺍﳌﻮﻟﺪ ﺍﻟﻨﺒﻮﻱ ﺍﻟﺸﺮﻳﻒ‬ ‫ﲨﺎﻋﺔ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﻔﻘﻬﺎﺀ ﺑﻴﻨﻮﺍ ﺑﺎﻷﺩﻟﺔ ﺍﻟﺼﺤﻴﺤﺔ ﺍﺳﺘﺤﺒﺎﺏ‬ ‫ﻫﺬﺍ ﺍﻟﻌﻤﻞ؛ ﲝﻴﺚ ﻻ ﻳﺒﻘﻰ ﳌﻦ ﻟﻪ ﻋﻘﻞ ﻭﻓﻬﻢ ﻭﻓﻜﺮ ﺳﻠﻴﻢ ﺇﻧﻜﺎﺭ‬ ‫ﻣﺎ ﺳﻠﻜﻪ ﺳﻠَ ُﻔﻨﺎ ﺍﻟﺼﺎﱀ ﻣﻦ ﺍﻻﺣﺘﻔﺎﻝ ﺑﺬﻛﺮﻯ ﺍﳌﻮﻟﺪ ﺍﻟﻨﺒﻮﻱ‬ ‫ﺍﻟﺸﺮﻳﻒ‪ ،‬ﻭﻗﺪ ﺃﻃﺎﻝ ﺍﺑﻦ ﺍﳊﺎﺝ ﰲ »ﺍﳌﺪﺧﻞ« ﰲ ﺫﻛﺮ ﺍﳌﺰﺍﻳﺎ‬ ‫ﺍﳌﺘﻌﻠﻘﺔ ‪‬ﺬﺍ ﺍﻻﺣﺘﻔﺎﻝ‪ ،‬ﻭﺫﻛﺮ ﰲ ﺫﻟﻚ ﻛﻼﻣﴼ ﻣﻔﻴﺪﴽ ﻳﺸﺮﺡ‬ ‫ﺻﺪﻭﺭ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻣﻊ ﺍﻟﻌﻠﻢ ﺃﻥ ﺍﺑﻦ ﺍﳊﺎﺝ ﻭﺿﻊ ﻛﺘﺎﺑﻪ »ﺍﳌﺪﺧﻞ«‬ ‫ﰲ ﺫﻡ ﺍﻟﺒﺪﻉ ﺍﳌﺤﺪﺛﺔ ﺍﻟﱵ ﻻ ﻳﺘﻨﺎﻭﳍﺎ ﺩﻟﻴﻞ ﺷﺮﻋﻲ‪.‬‬ ‫ﻭﰲ ﺍﳋﺘﺎﻡ ﻻ ﺃﺟﺪ ﺃﻓﻀﻞ ﻣﻦ ﻗﻮﻝ ﺍﻟﺒﻮﺻﲑﻱ ﺭﲪﻪ ﺍﷲ ﺇﺫ‬ ‫ﻳﻘﻮﻝ‪:‬‬ ‫ﻓﻬﻮ ﺍﻟـﺬﻱ ﰎ ﻣﻌﻨﺎﻩ ﻭﺻﻮﺭﺗـﻪ‬ ‫ﺑـﺎﺭﺉ ﺍﻟﻨﺴ ِﻢ‬ ‫ﺛـﻢ ﺍﺻﻄﻔﺎﻩ ﺣﺒﻴﺒﴼ‬ ‫ُ‬ ‫ﻣﻨـﺰ ٌﻩ ﻋﻦ ﺷـﺮﻳﻚ ﰲ ﳏﺎﺳـﻨﻪ‬ ‫ﻓﺠﻮﻫﺮ ﺍﳊﺴـﻦ ﻓﻴـﻪ ﻏﲑ ﻣﻨﻘﺴ ِﻢ‬ ‫ﺩﻉ ﻣـﺎ ﺍ ّﺩﻋﺘْ ُﻪ ﺍﻟﻨﺼﺎﺭﻯ ﰲ ﻧﺒﻴﻬﻢ‬ ‫ﻭﺍﺣﻜﻢ ﲟﺎ ﺷﺌﺖ ﻣﺪﺣﴼ ﻓﻴﻪ ﻭﺍﺣﺘﻜﻢ‬ ‫ﻭﺍﻧﺴﺐ ﺇﱃ ﺫﺍﺗﻪ ﻣﺎ ﺷﺌﺖ ﻣﻦ ﺷﺮﻑ‬ ‫ﻭﺍﻧﺴﺐ ﺇﱃ ﻗﺪﺭﻩ ﻣﺎ ﺷﺌﺖ ﻣﻦ ﻋﻈ ِﻢ‬ ‫ﻓﺈﻥ ﻓﻀﻞ ﺭﺳـﻮﻝ ﺍﷲ ﻟﻴـﺲ ﻟـﻪ‬ ‫ﺣـ ﱞﺪ ﻓﻴﻌﺮﺏ ﻋـﻨـﻪ ﻧـﺎﻃ ٌﻖ ﺑﻔ ِﻢ‬ ‫ﻭﺁﺧﺮ ﺩﻋﻮﺍﻧﺎ ﺃﻥ ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪.‬‬ ‫)*( ﻣﻔﱵ ﺍﻟﺪﻳﺎﺭ ﺍﳌﺼﺮﻳﺔ‪.‬‬

‫ﺍﻟﻘﻮﺱ ﺍﻟﺸﺮﻳﻒ ﻟﻠﺮﺳﻮﻝ ‪ / ‬ﻣﺘﺤﻒ ﻃﻮﺏ ﻗﺎﰊ ‪ -‬ﺇﺳﻄﻨﺒﻮﻝ‬

‫﴿ﻭﻟَ َﻘ ْﺪ ﻧَ ْﻌﻠ َُﻢ ﺃَﻧﱠ َﻚ‬ ‫ﻭﺫﻛﺮ ﺍﷲ ﺻﺪﺭﻩ ﰲ ﺳﻴﺎﻕ ﺁﺧﺮ ﻟﻴﺜﺒﱢﺘﻪ ‪َ :‬‬ ‫ﻴﻖ َﺻ ْﺪ ُﺭ َﻙ ﺑ َِﻤﺎ ﻳَﻘُﻮﻟُﻮ َﻥ﴾ )ﺍﳊﺠﺮ‪.(٩٧ :‬‬ ‫ﻳَ ِﻀ ُ‬

‫ﻧﺴﺒﻪ ﺍﻟﺸﺮﻳﻒ‬ ‫َ‬ ‫ﻭﺫﻛﺮ ﺍﷲ ‪ ‬ﺧﺼﺎﻟﻪ ﻭﻣﺘﻌﻠﻘﺎﺗﻪ ﺍﻟﺸﺮﻳﻔﺔ ﻣﻦ ﻏﲑ ﺍﻷﻋﻀﺎﺀ‬ ‫ﻭﺃﺛﲎ ﻋﻠﻴﻬﺎ؛ ﻭﻣﻦ ﻫﺬﻩ ﺍﳋﺼﺎﻝ ﻧﺴﺒﻪ ﺍﻟﺸﺮﻳﻒ ‪ ‬ﻓﻘﺎﻝ ﺗﻌﺎﱃ‪:‬‬ ‫ﺍﻟﺴ ِ‬ ‫ِﻳﻦ﴾)ﺍﻟﺸﻌﺮﺍﺀ‪ .(٢١٩ :‬ﻓﻌﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ‪‬‬ ‫َ‬ ‫ﺎﺟﺪ َ‬ ‫﴿ﻭﺗَ َﻘﻠﱡﺒَ َﻚ ﻓِﻲ ﱠ‬ ‫ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﻭﺗﻘﻠﺒﻚ ﰲ ﺍﻟﺴﺎﺟﺪﻳﻦ‪ -‬ﻗﺎﻝ‪» :‬ﺃﻱ ﰲ ﺃﺻﻼﺏ‬‫ﺍﻵﺑﺎﺀ ﺁﺩﻡ ﻭﻧﻮﺡ ﻭﺇﺑﺮﺍﻫﻴﻢ ﺣﱴ ﺃﺧﺮﺟﻪ ﻧﺒﻴﴼ«‪).‬ﺗﻔﺴﲑ ﺍﻟﻘﺮﻃﱯ(‪.‬‬ ‫ﻓﻜﺎﻥ ﺃﻧﺴﺐ ﺍﻷﻧﺒﻴﺎﺀ ﺑﲔ ﺃﻗﻮﺍﻣﻬﻢ‪ ،‬ﻭﻛﺎﻥ ﺃﻧﺴﺐ ﺍﻟﻘﻮﻡ ﻋﻠﻰ‬ ‫ﺍﻹﻃﻼﻕ‪ ،‬ﻛﻤﺎ ﺃﺧﱪ ‪ ‬ﺑﻨﻔﺴﻪ‪ ،‬ﻓﻌﻦ ﻭﺍﺛﻠﺔ ﺑﻦ ﺍﻷﺳﻘﻊ ﺃﻥ ﺍﻟﻨﱯ‬ ‫‪ ‬ﻗﺎﻝ‪» :‬ﺇﻥ ﺍﷲ ﺍﺻﻄﻔﻰ ﻣﻦ ﻭﻟﺪ ﺇﺑﺮﺍﻫﻴﻢ ﺇﲰﺎﻋﻴﻞ‪ ،‬ﻭﺍﺻﻄﻔﻰ‬ ‫ﻣﻦ ﻭﻟﺪ ﺇﲰﺎﻋﻴﻞ ﺑﲏ ﻛﻨﺎﻧﺔ‪ ،‬ﻭﺍﺻﻄﻔﻰ ﻣﻦ ﺑﲏ ﻛﻨﺎﻧﺔ َﻗﺮﻳﺸﴼ‪،‬‬ ‫ﻭﺍﺻﻄﻔﻰ ﻣﻦ ﻗﺮﻳﺶ ﺑﲏ ﻫﺎﺷﻢ‪ ،‬ﻭﺍﺻﻄﻔﺎﱐ ﻣﻦ ﺑﲏ ﻫﺎﺷﻢ«‬ ‫ﻋﻤﻪ ﺍﻟﻌﺒﺎﺱ ‪ ‬ﺃﻥ ﺍﻟﻨﱯ ‪ ‬ﻗﺎﻝ‪» :‬ﺇﻥ ﺍﷲ‬ ‫)ﻣﺴﻨﺪ ﺃﲪﺪ(‪ .‬ﻭﻋﻦ ّ‬ ‫ﺧﻠﻖ ﺍﳋﻠﻖ ﻓﺠﻌﻠﲏ ﻣﻦ ﺧﲑﻫﻢ‪ ،‬ﻣﻦ ﺧﲑ ﻗﺮ‪‬ﻢ‪ ،‬ﰒ ﲣﻴّﺮ ﺍﻟﻘﺒﺎﺋﻞ‬ ‫ﻓﺠﻌﻠﲏ ﻣﻦ ﺧﲑ ﻗﺒﻴﻠﺔٍ‪ ،‬ﰒ ﲣﲑ ﺍﻟﺒﻴﻮﺕ ﻓﺠﻌﻠﲏ ﻣﻦ ﺧﲑ ﺑﻴﻮ‪‬ﻢ‪،‬‬ ‫ﻓﺄﻧﺎ ﺧﲑﻫﻢ ﻧﻔﺴﴼ ﻭﺧﲑﻫﻢ ﺑﻴﺘﴼ«)ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ(‪.‬‬ ‫ﻓﻬﻮ ﺳﻴﺪﻧﺎ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﳌﻄﻠﺐ ﺑﻦ‬ ‫ﻫﺎﺷﻢ ﺑﻦ ﻋﺒﺪ ﻣﻨﺎﻑ ﺑﻦ ﻗﺼﻲ ﺑﻦ ﻛﻼﺏ ﺑﻦ ﻣﺮﺓ ﺑﻦ ﻛﻌﺐ ﺑﻦ‬ ‫ﻟﺆﻱ ﺑﻦ ﻏﺎﻟﺐ ﺑﻦ ﻓﻬﺮ ﺑﻦ ﻣﺎﻟﻚ ﺑﻦ ﺍﻟﻨﻀﺮ ﺑﻦ ﻛﻨﺎﻧﺔ ﺑﻦ ﺧﺰﳝﺔ‬ ‫ﺑﻦ ﻣﺪﺭﻛﺔ ﺑﻦ ﺇﻟﻴﺎﺱ ﺑﻦ ﻣﻀﺮ ﺑﻦ ﻧﺰﺍﺭ ﺑﻦ ﻣﻌﺪ ﺑﻦ ﻋﺪﻧﺎﻥ‪.‬‬

‫ﻛﺬﻟﻚ ﺫﻛﺮ ﺍﷲ ﻗﻠﺒﻪ ﺍﻟﺸﺮﻳﻒ ‪ ‬ﰲ ﺃﻛﺜﺮ ﻣﻦ ﻣﻮﺿﻊ ﰲ ﻛﺘﺎﺑﻪ‬ ‫ﺍﻟﻌﺰﻳﺰ‪ ،‬ﻭﺍﺷﺘﻤﻞ ﺍﻟﺬﻛﺮ ﺍﻟﺜﻨﺎﺀ ﻋﻠﻴﻪ ‪ ‬ﻓﻘﺎﻝ ﺳﺒﺤﺎﻧﻪ‪﴿ :‬ﻗ ْ‬ ‫ُﻞ َﻣ ْﻦ‬ ‫ِﺠﺒْﺮ َ‬ ‫ِﻳﻞ ﻓَﺈِﻧﱠ ُﻪ ﻧَ ﱠﺰﻟَُﻪ َﻋﻠَﻰ ﻗَ ْﻠﺒ َ‬ ‫َﻛﺎ َﻥ َﻋ ُﺪ ًّﻭﺍ ﻟ ِ‬ ‫ِﻚ ﺑِﺈِ ْﺫ ِﻥ ﺍﷲِ ُﻣ َﺼ ِّﺪﻗًﺎ ﻟ َِﻤﺎ ﺑَﻴْ َﻦ‬ ‫ﲔ﴾ )ﺍﻟﺒﻘﺮﺓ‪ ،(٩٧ :‬ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪:‬‬ ‫ﻳَ َﺪﻳْـ ِﻪ َﻭ ُﻫ ًﺪﻯ َﻭﺑُ ْﺸ َﺮﻯ ﻟِﻠ ُْﻤ ْﺆ ِﻣﻨِ َ‬ ‫﴿ﻭﻟَ ْﻮ ُﻛﻨْ َﺖ ﻓ ًّ‬ ‫َﻈﺎ َﻏﻠ َ‬ ‫ِﻦ َﺣ ْﻮﻟ َ‬ ‫ِﻴﻆ ﺍﻟْ َﻘﻠ ِ‬ ‫ِﻚ﴾)ﺁﻝ ﻋﻤﺮﺍﻥ‪:‬‬ ‫َ‬ ‫ْﺐ ﻻَﻧْ َﻔ ﱡﻀﻮﺍ ﻣ ْ‬ ‫َ‬ ‫ُ‬ ‫َ‬ ‫ﻭﺡ ﺍﻷﻣِﲔُ ‪َ ‬ﻋﻠَﻰ ﻗَ ْﻠﺒ َ‬ ‫ِﻚ ﻟِﺘَﻜﻮ َﻥ‬ ‫ﺍﻟﺮ ُ‬ ‫‪ ،(١٥٩‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪﴿ :‬ﻧَ َﺰﻝ ﺑِ ِﻪ ﱡ‬ ‫ِﻳﻦ﴾ )ﺍﻟﺸﻌﺮﺍﺀ‪ ،(١٩٤-١٩٣ :‬ﺑﻞ ﺇﻥ ﺭﺑﻨﺎ ﺃﺛﲎ ﻋﻠﻰ ﻗﻠﺐ‬ ‫ِﻦ ﺍﻟْ ُﻤﻨْ ِﺬﺭ َ‬ ‫ﻣَ‬ ‫ﺛﻨﺎﺀ ﻋﻈﻴﻤﺎ ﻋﻨﺪﻣﺎ ﺃﺛﺒﺖ ﺃﻥ ﻗﻠﺒﻪ ‪ ‬ﺃﻗﻮﻯ ﻣﻦ ﺍﳉﺒﺎﻝ ﰲ‬ ‫ﻧﺒﻴﻪ ‪ً ‬‬ ‫ﲢﻤﻞ ﺍﻟﺘﻨـﺰﻻﺕ ﺍﻹﳍﻴﺔ ﻭﺍﻟﻮﺣﻲ ﻓﻘﺎﻝ ﺳﺒﺤﺎﻧﻪ‪﴿ :‬ﻟَ ْﻮ ﺃَﻧْ َﺰﻟْﻨَﺎ َﻫﺬَﺍ‬ ‫ِﻦ َﺧ ْﺸﻴَ ِﺔ ﺍﷲِ َﻭﺗِﻠ َ‬ ‫ﺍﻟْﻘ ُْﺮﺁ َﻥ َﻋﻠَﻰ َﺟﺒَ ٍﻞ ﻟَ َﺮﺃَﻳْﺘَ ُﻪ َﺧ ِ‬ ‫ْﻚ‬ ‫ﺎﺷ ًﻌﺎ ُﻣﺘَ َﺼ ِّﺪ ًﻋﺎ ﻣ ْ‬ ‫ﺍﻷَ ْﻣﺜَ ُ‬ ‫ﺎﺱ ﻟَ َﻌﻠﱠ ُﻬ ْﻢ ﻳَﺘَ َﻔ ﱠﻜ ُﺮﻭ َﻥ﴾ )ﺍﳊﺸﺮ‪ ،(٢١ :‬ﻭﻗﺪ ﺃﻧﺰﻟﻪ‬ ‫ﺎﻝ ﻧَ ْﻀ ِﺮﺑُ َﻬﺎ ﻟِﻠﻨﱠ ِ‬ ‫ﻓﺘﺤﻤﻞ ﻣﺎ ﻻ ﻳﺘﺤﻤﻞ ﺍﳉﺒﻞ ﺍﻷﺷﻢ ﺍﻟﺮﺍﺳﺦ‪.‬‬ ‫ﺍﷲ ﻋﻠﻰ ﻗﻠﺒﻪ ‪ّ ‬‬ ‫ﻭﺧﺺ ﺭﺑﻨﺎ ﻓﺆﺍﺩﻩ ‪ ‬ﺑﺎﻟﺬﻛﺮ ﰲ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺰﻳﺰ ﲟﺎ ﺍﺷﺘﻤﻞ‬ ‫ّ‬ ‫َﺏ ﺍﻟْ ُﻔ َﺆﺍ ُﺩ َﻣﺎ‬ ‫ﺍﻟﺜﻨﺎﺀ ﻋﻠﻰ ﻓﺆﺍﺩﻩ ﺍﻟﺸﺮﻳﻒ ‪ ‬ﻓﻘﺎﻝ ﺗﻌﺎﱃ‪َ ﴿ :‬ﻣﺎ َﻛﺬ َ‬ ‫َ‬ ‫ُﺺ َﻋﻠَﻴْ َﻚ‬ ‫َﺭﺃَﻯ﴾)ﺍﻟﻨﺠﻢ‪ ،(١١ :‬ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ ِّ‬ ‫﴿ﻭ ُﻛ ًّﻼ ﻧَﻘ ﱡ‬ ‫ﻣﺒﺸﺮﺍ ﻟﻪ‪َ :‬‬ ‫ﺍﻟﺮ ُﺳ ِﻞ َﻣﺎ ﻧُﺜَﺒِّ ُﺖ ﺑِ ِﻪ ﻓُ َﺆﺍ َﺩ َﻙ﴾ )ﻫﻮﺩ‪ ،(١٢٠ :‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬ ‫ﻣْ‬ ‫ِﻦ ﺃَﻧْﺒَﺎ ِﺀ ﱡ‬ ‫َ‬ ‫﴿ﻛ َﺬﻟ َ‬ ‫ﺖ ﺑِ ِﻪ ﻓُ َﺆﺍ َﺩ َﻙ َﻭ َﺭﺗﱠْﻠﻨَﺎ ُﻩ ﺗَ ْﺮﺗِﻴﻼً﴾ )ﺍﻟﻔﺮﻗﺎﻥ‪.(٣٢ :‬‬ ‫ِﻚ ﻟِﻨُﺜَﺒِّ َ‬ ‫ﻭﺃﻣﻪ ‪ ‬ﺍﻟﺴﻴﺪﺓ ﺁﻣﻨﺔ ﺑﻨﺖ ﻭﻫﺐ ﺑﻦ ﻋﺒﺪ ﻣﻨﺎﻑ ﺑﻦ ﺯﻫﺮﺓ ﺑﻦ‬ ‫ﻭﻗﺪ ﺫﻛﺮ ﺍﷲ ﻳﺪﻩ ﺍﻟﺸﺮﻳﻔﺔ ‪ ‬ﰲ ﺳﻴﺎﻕ ﺍﻷﻣﺮ ﺑﺎﻟﺘﻮﺳﻂ‬ ‫ﺑﲔ ﺍﻟﺘﻘﺘﲑ ﻭﺍﻟﺘﺒﺬﻳﺮ ﻓﻘﺎﻝ ‪﴿ :‬ﻭﻻَ ﺗَﺠﻌ ْﻞ ﻳ َﺪ َﻙ ﻣ ْﻐﻠُﻮﻟًَﺔ ﺇِﻟَﻰ ﻛﻼﺏ ﺍﳌﺬﻛﻮﺭ ﰲ ﻧﺴﺒﻪ ‪ ‬ﻭﻫﻮ ﺍﳉﺪ ﺍﳋﺎﻣﺲ ﻟﻪ ‪.‬‬ ‫َ َْ َ َ‬ ‫ِﻚ﴾ )ﺍﻹﺳﺮﺍﺀ‪ .(٢٩ :‬ﻛﻤﺎ ﺫﻛﺮ ﺭﺑﻨﺎ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ َﻇﻬﺮ ﺍﻟﻨﱯ ﻧﺴﺐ ﻛﺄﻥ ﻋﻠﻴﻪ ﻣﻦ ﴰﺲ ﺍﻟﻀﺤﻰ‬ ‫ُﻋﻨُﻘ َ‬ ‫ﻧﻮﺭﺍ ﻭﻣﻦ ﻓﻠﻖ ﺍﻟﺼﺒﺎﺡ ﻋﻤﻮﺩﺍ‬ ‫‪ ‬ﰲ ﺳﻴﺎﻕ ﺍﻻﻣﺘﻨﺎﻥ ﻋﻠﻴﻪ ﻓﻘﺎﻝ ﺗﻌﺎﱃ‪﴿ :‬ﺍﻟﱠﺬِﻱ ﺃَﻧْﻘ َ‬ ‫َﺾ َﻇ ْﻬ َﺮ َﻙ﴾ ﻣﺎ ﻓﻴﻪ ﺇﻻ ﺳـﻴﺪ ﻣـﻦ ﺳـﻴﺪ‬ ‫ﺣﺎﺯ ﺍﳌﻜﺎﺭﻡ ﻭﺍﻟﺘّﻘﻰ ﻭﺍﳉﻮﺩﺍ‬ ‫)ﺍﻟﺸﺮﺡ‪.(٣ :‬‬

‫ﺍﻟﺴﻨﺔ ﺍﻷﻭﱃ ‪ -‬ﺍﻟﻌﺪﺩ )‪٣٥ ٢٠٠٦ (٣‬‬

‫ﺎﺟ َ‬ ‫ﻮﻙ ﻓَﻘ ْ‬ ‫ِﻲ ﷲِ‬ ‫‪ ،(١٤٩‬ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪﴿ :‬ﻓ ْ‬ ‫َﺈﻥ َﺣ ﱡ‬ ‫ُﻞ ﺃَ ْﺳﻠ َْﻤ ُﺖ َﻭ ْﺟﻬ َ‬ ‫﴿ﻭﺍ َْﻥ ﺃَﻗ ِْﻢ َﻭ ْﺟ َﻬ َﻚ‬ ‫َﻭ َﻣ ِﻦ ﺍﺗﱠﺒَ َﻌ ِﻦ﴾)ﺁﻝ ﻋﻤﺮﺍﻥ‪ .(٢٠ :‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪َ :‬‬ ‫ﻳﻦ َﺣﻨِﻴﻔﴼ﴾)ﻳﻮﻧﺲ‪ ،(١٠٥ :‬ﻭﻗﺎﻝ ﻋﺰ ﻣﻦ ﻗﺎﺋﻞ‪﴿ :‬ﻓَﺄَﻗ ِْﻢ َﻭ ْﺟ َﻬ َﻚ‬ ‫ﻟﻠِ ِّﺪ ِ‬ ‫ﻳﻦ ﺍﻟ َﻘﻴِّ ِﻢ﴾)ﺍﻟﺮﻭﻡ‪.(٤٣ :‬‬ ‫ﻟِﻠ ِّﺪ ِ‬ ‫ﻭﻛﺬﻟﻚ ﺫﻛﺮ ﺍﷲ َﻋﻴﻨﻴﻪ ‪ ‬ﰲ ﺃﻛﺜﺮ ﻣﻦ ﻣﻮﺿﻊ ﰲ ﻗﺮﺁﻧﻪ‪،‬‬ ‫ﻓﻘﺎﻝ ﺳﺒﺤﺎﻧﻪ‪﴿ :‬ﻻَ ﺗَ ُﻤ َﺪ ﱠﻥ َﻋﻴْﻨَﻴْ َﻚ ﺇﻟَﻰ َﻣﺎ َﻣﺘﱠ ْﻌﻨَﺎ ﺑِ ِﻪ ﺃَ ْﺯ َﻭﺍﺟﴼ ِﻣﻨْ ُﻬ ْﻢ﴾‬ ‫﴿ﻭﻻَ ﺗَ ْﻌ ُﺪ َﻋﻴْﻨَ َ‬ ‫ﺎﻙ َﻋﻨْ ُﻬ ْﻢ﴾)ﺍﻟﻜﻬﻒ‪،(٢٨ :‬‬ ‫)ﺍﳊﺠﺮ‪ ،(٨٨ :‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪َ :‬‬ ‫ﺍﺟﺎ‬ ‫﴿ﻭﻻَ ﺗَ ُﻤ ﱠﺪ ﱠﻥ َﻋﻴْﻨَﻴْ َﻚ ﺇِﻟَﻰ َﻣﺎ َﻣﺘﱠ ْﻌﻨَﺎ ﺑِ ِﻪ ﺃَ ْﺯ َﻭ ً‬ ‫ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪َ :‬‬ ‫ِﻣﻨْ ُﻬ ْﻢ﴾)ﻃﻪ‪.(١٣١ :‬‬ ‫ﻭﺫﻛﺮ ﺭﺑﻨﺎ ﺭﺅﻳﺘﻪ ‪ ‬ﰲ ﺃﻛﺜﺮ ﻣﻦ ﻣﻮﺿﻊ ﻛﺬﻟﻚ ﻓﻘﺎﻝ‬ ‫ِﻦ ﺁﻳَ ِ‬ ‫ﺎﺕ َﺭﺑِّ ِﻪ ﺍﻟْ ُﻜﺒْ َﺮﻯ﴾)ﺍﻟﻨﺠﻢ‪ ،(١٨ :‬ﻭﰲ‬ ‫ﺳﺒﺤﺎﻧﻪ‪﴿ :‬ﻟَ َﻘ ْﺪ َﺭﺃَﻯ ﻣ ْ‬ ‫ﻭﻣﺪﺡ ﺑﺄﻧﻪ ﺭﺃﻯ ﻣﻦ ﺍﻵﻳﺎﺕ ﻣﺎ ﱂ ﻳﺮﻩ ﺃﺣﺪ‬ ‫ﻫﺬﺍ ﺛﻨﺎﺀ ﻋﻠﻰ ﺭﺅﻳﺘﻪ ٌ‬ ‫ﻗﺒﻠﻪ ‪ .‬ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ ﻟﻠﻤﺸﺮﻛﲔ ﺯﺍﺟﺮﴽ ﳍﻢ ﻋﻠﻰ ﺗﻜﺬﻳﺒﻪ‬ ‫ﻣﺎ ﻳَﺮﻯ‪﴿ :‬ﺃَﻓَﺘُ َﻤ ُﺎﺭﻭﻧَ ُﻪ َﻋﻠَﻰ َﻣﺎ ﻳَ َﺮﻯ﴾)ﺍﻟﻨﺠﻢ‪ ،(١٢ :‬ﰒ ﺃﺧﱪ ﺭﺑﻨﺎ‬ ‫ﺺ ﺑﺮﺅﻳﺔ ﺟﱪﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻋﻠﻰ‬ ‫ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺃﻥ ﻧﺒﻴﻪ ‪ُ ‬ﺧ ّ‬ ‫﴿ﻭﻟَ َﻘ ْﺪ َﺭﺁ ُﻩ ﻧَ ْﺰﻟًَﺔ ﺃُ ْﺧ َﺮﻯ﴾ )ﺍﻟﻨﺠﻢ‪.(١٣ :‬‬ ‫ﺻﻮﺭﺗﻪ ﻓﻘﺎﻝ ﺳﺒﺤﺎﻧﻪ‪َ :‬‬ ‫ﻛﻤﺎ ﺫﻛﺮ ﺭﺑﻨﺎ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺑَ َﺼﺮﻩ ﺍﻟﺸﺮﻳﻒ ‪ ‬ﰲ ﺃﻛﺜﺮ‬ ‫ﻣﻦ ﻣﻮﺿﻊ ﻣﻦ ﻛﺘﺎﺑﻪ ﺍﻟﻌﺰﻳﺰ ﻓﻘﺎﻝ ﺗﻌﺎﱃ‪َ ﴿ :‬ﻣﺎ َﺯ َ‬ ‫ﺍﻍ ﺍﻟْﺒَ َﺼ ُﺮ َﻭ َﻣﺎ‬ ‫ﺪﺡ ﻓﻮﻕ ﺍﻟﺬﻛﺮ؛ ﺇﺫ‬ ‫َﻃ َﻐﻰ﴾)ﺍﻟﻨﺠﻢ‪ ،(١٧ :‬ﻭﰲ ﻫﺬﺍ ﺍﻟﺴﻴﺎﻕ َﻣ ٌ‬ ‫ﺃﺛﲎ ﺭﺑﻨﺎ ﻋﻠﻰ ﺍﻟﺒﺼﺮ ﻭﺃﻧﻪ ﺻﺎﺩﻕ ﻏﲑ ﺯﺍﺋﻊ‪ .‬ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪:‬‬ ‫َﺴﺘُﺒْ ِﺼ ُﺮ َﻭﻳُﺒْ ِﺼ ُﺮﻭ َﻥ﴾)ﺍﻟﻘﻠﻢ‪ ،(٥ :‬ﻭﻗﺎﻝ ﺟﻞ ﻭﻋﻼ‪َ ﴿ :‬ﻭﺃَﺑْ ِﺼ ْﺮ ُﻫ ْﻢ‬ ‫﴿ﻓ َ‬ ‫﴿ﻭﺃَﺑْ ِﺼ ْﺮ‬ ‫َﺴ ْﻮ َﻑ ﻳُﺒْ ِﺼ ُﺮﻭ َﻥ﴾)ﺍﻟﺼﺎﻓﺎﺕ‪ ،(١٧٥ :‬ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪َ :‬‬ ‫ﻓَ‬ ‫َﺴ ْﻮ َﻑ ﻳُﺒْ ِﺼ ُﺮﻭ َﻥ﴾)ﺍﻟﺼﺎﻓﺎﺕ‪.(١٧٩ :‬‬ ‫ﻓَ‬ ‫‪٣٤‬‬

‫ﺍﻟﺴﻨﺔ ﺍﻷﻭﱃ ‪ -‬ﺍﻟﻌﺪﺩ )‪٢٠٠٦ (٣‬‬

‫ﻭﻟﻘﺪ ﺫﻛﺮ ﺍﷲ ﺃُﺫﻧﻪ ‪ ‬ﰲ ﺃﻛﺜﺮ ﻣﻦ ﻣﻮﺿﻊ ﻛﺬﻟﻚ‪ ،‬ﻓﻘﺎﻝ‬ ‫ﺗﻌﺎﱃ ﰲ ﺫﻛﺮ ﺍﻷُﺫﻥ ﺭﺩﴽ ﻋﻠﻰ ﺍﻟﻜﺎﻓﺮﻳﻦ‪﴿ :‬ﻗ ْ‬ ‫ُﻞ ﺃُ ُﺫ ُﻥ َﺧﻴْ ٍﺮ ﻟَ ُﻜ ْﻢ‬ ‫ِﻳﻦ‬ ‫ِﻳﻦ ﺁ َﻣﻨُﻮﺍ ِﻣﻨْ ُﻜ ْﻢ َﻭﺍﻟﱠﺬ َ‬ ‫ِﻦ ﻟِﻠ ُْﻤ ْﺆ ِﻣﻨِﲔَ َﻭ َﺭ ْﺣ َﻤ ٌﺔ ﻟِﻠﱠﺬ َ‬ ‫ِﻦ ﺑِﺎﷲِ َﻭﻳُ ْﺆﻣ ُ‬ ‫ﻳُ ْﺆﻣ ُ‬ ‫ﻳُ ْﺆﺫُﻭ َﻥ َﺭ ُﺳ َ‬ ‫ِﻴﻢ﴾ )ﺍﻟﺘﻮﺑﺔ‪.(٦١ :‬‬ ‫ﻮﻝ ﺍﷲِ ﻟَ ُﻬ ْﻢ َﻋﺬ ٌ‬ ‫َﺍﺏ ﺃَﻟ ٌ‬ ‫ﻭﻛﺬﻟﻚ ﺫﻛﺮ ﺭﺑﻨﺎ ﲰﻌﻪ ﺍﻟﺸﺮﻳﻒ ‪ ‬ﰲ ﻋﺪﺓ ﻣﻮﺍﺿﻊ ﻣﻦ‬ ‫ﻛﺘﺎﺑﻪ ﺍﻟﻌﺰﻳﺰ ﻓﻘﺎﻝ ﺳﺒﺢ ﺍﻧﻪ‪﴿ :‬ﻓَ َ‬ ‫ﻼ ﺗَ ْﺴ َﻤ ُﻊ ﺇِﻻﱠ َﻫ ْﻤﺴﴼ﴾ )ﻃﻪ‪.(١٠٨ :‬‬

‫﴿ﻭ َﻣﺎ ﻳَﻨْ ِﻄ ُﻖ‬ ‫ﻭﺫﻛﺮ ﺭﺑﻨﺎ ‪ ‬ﻣﻨﻄﻘﻪ ﻭﻣ َﺪﺣﻪ ﺳﺒﺤﺎﻧﻪ ﻓﻘﺎﻝ‪َ :‬‬ ‫َﻋ ِﻦ ﺍﻟْ َﻬ َﻮﻯ﴾ )ﺍﻟﻨﺠﻢ‪ ،(٣ :‬ﻓﺒﻴّﻦ ﺻﺪﻕ ﻣﻨﻄﻘﻪ ‪ ‬ﻭﺻﻮﺍﺏ ﺣﺪﻳﺜﻪ‪.‬‬ ‫ﻭﻛﺬﻟﻚ ﺍﻣﺘﺪﺡ ﺭﺑﻨﺎ ﺻﻮﺗﻪ ﺑﺎﻹﺟﻼﻝ ﻭﺍﻟﺘﻌﻈﻴﻢ‪ ،‬ﻭﺣﺬّﺭ ﺍﻟﺼﺤﺎﺑﺔ‬ ‫ﻣﻦ ﺍﻟﺘﻌﺎﱄ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﺪﺭ ﻓﻘﺎﻝ ﺳﺒﺤﺎﻧﻪ‪﴿ :‬ﻻَ ﺗَ ْﺮﻓ َُﻌﻮﺍ ﺃَ ْﺻ َﻮﺍﺗَ ُﻜ ْﻢ‬ ‫ِﻲ﴾ )ﺍﳊﺠﺮﺍﺕ‪.(٢ :‬‬ ‫ﻓ َْﻮ َﻕ َﺻ ْﻮ ِﺕ ﺍﻟﻨﱠﺒ ِّ‬ ‫ﻭﺫﻛﺮ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻟﺴﺎﻧﻪ ﺍﻟﺸﺮﻳﻒ ‪ ‬ﰲ ﺃﻛﺜﺮ ﻣﻦ ﻣﻮﺿﻊ‬ ‫ِﺴﺎﻧ َ‬ ‫ِﻚ ﻟِﺘُﺒَ ِّﺸ َﺮ ﺑِ ِﻪ‬ ‫ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻌﺰﻳﺰ ﻓﻘﺎﻝ ﺗﻌﺎﱃ‪﴿ :‬ﻓَﺈِﻧﱠ َﻤﺎ ﻳَ ﱠﺴ ْﺮﻧَﺎ ُﻩ ﺑِﻠ َ‬ ‫ِﺭ ﺑِ ِﻪ ﻗ َْﻮ ًﻣﺎ ﻟُ ًّﺪﺍ﴾)ﻣﺮﱘ‪ ،(٩٧ :‬ﻭﻗﺎﻝ‪﴿ :‬ﻓَﺈِﻧﱠ َﻤﺎ ﻳَ ﱠﺴ ْﺮﻧَﺎ ُﻩ‬ ‫ﺍﻟْ ُﻤﺘﱠ ِﻘ َ‬ ‫ﲔ َﻭﺗُﻨْﺬ َ‬ ‫ِﻚ ﻟَ َﻌﻠﱠ ُﻬ ْﻢ ﻳَﺘَﺬ ﱠ‬ ‫ِﺴـﺎﻧ َ‬ ‫َﻛ ُﺮﻭ َﻥ﴾)ﺍﻟﺪﺧﺎﻥ‪ ،(٥٨ :‬ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪﴿ :‬ﻻَ‬ ‫ﺑِﻠ َ‬ ‫ِﺴﺎﻧَ َﻚ ﻟِﺘَ ْﻌ َﺠ َﻞ ﺑِﻪِ﴾ )ﺍﻟﻘﻴﺎﻣﺔ‪.(١٦ :‬‬ ‫ﺗُ َﺤ ِّﺮ ْﻙ ﺑِ ِﻪ ﻟ َ‬ ‫ﻭﺫﻛﺮ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ َﺻﺪﺭﻩ ﺍﻟﺸﺮﻳﻒ ‪ ‬ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻌﺰﻳﺰ‬ ‫ﻛﺬﻟﻚ ﰲ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﳌﻮﺍﺿﻊ ﻓﻘﺎﻝ ﺗﻌﺎﱃ‪﴿ :‬ﺃَﻟَ ْﻢ ﻧَ ْﺸ َﺮ ْﺡ ﻟَ َﻚ‬ ‫َﺻ ْﺪ َﺭ َﻙ﴾ )ﺍﻟﺸﺮﺡ‪ ،(١ :‬ﻭﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﻧﻌﻤﺔ ﻣﻦ ﻧﻌﻢ ﺍﷲ ﻋﻠﻴﻪ‪،‬‬ ‫ﻭﻓﻀﻴﻠﺘﻪ ‪ ‬ﺑﺸﺮﺡ ﺻﺪﺭﻩ‪ .‬ﻭﻗﺎﻝ ﺍﷲ ُﻣ َﻄ ْﻤﺌِﻨًﺎ ﳊﺒﻴﺒﻪ ﺍﳌﺼﻄﻔﻰ ‪:‬‬ ‫ﻼ ﻳَ ُﻜ ْﻦ ﻓِﻲ َﺻ ْﺪﺭ َ‬ ‫ِﺭ ﺑِ ِﻪ َﻭﺫ ْ‬ ‫﴿ﻓَ َ‬ ‫ﲔ﴾‬ ‫ِﻛ َﺮﻯ ﻟِﻠ ُْﻤ ْﺆ ِﻣﻨِ َ‬ ‫ِﻙ َﺣ َﺮ ٌﺝ ِﻣﻨْ ُﻪ ﻟِﺘُﻨْﺬ َ‬ ‫)ﺍﻷﻋﺮﺍﻑ‪ ،(٢ :‬ﻭﻛﺬﻟﻚ ﺫﻛﺮ ﺻﺪﺭﻩ ﰲ ﺗﺴﻠﻴﺘﻪ ﻟﻪ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ‪:‬‬ ‫﴿ َﻭ َﺿﺎﺋِ ٌﻖ ﺑِ ِﻪ َﺻ ْﺪ ُﺭ َﻙ ﺃَ ْﻥ ﻳَﻘُﻮﻟُﻮﺍ ﻟَ ْﻮﻻَ ﺃُﻧْﺰ َ‬ ‫ِﻝ َﻋﻠَﻴْ ِﻪ َﻛﻨْ ٌﺰ ﺃَ ْﻭ َﺟ َﺎﺀ َﻣ َﻌ ُﻪ‬ ‫َﻣﻠ ٌ‬ ‫ِﻳﺮ َﻭﺍﷲُ َﻋﻠَﻰ ُﻛ ِّﻞ َﺷ ْﻲ ٍﺀ َﻭ ِﻛﻴ ٌﻞ﴾ )ﻫﻮﺩ‪،(١٢ :‬‬ ‫َﻚ ﺇِﻧﱠ َﻤﺎ ﺃَﻧْ َﺖ ﻧَﺬ ٌ‬

‫‪ ‬‬ ‫»ﻻ ﳝﻜﻦ ﺍﺳﺘﻴﻌﺎﺏ ﺷﺨﺼﻴﺔ ﳏﻤﺪ ]‪ [‬ﺑﻜﻞ ﺟﻮﺍﻧﺒﻬﺎ‪ .‬ﻓﻬﻨﺎﻙ ﳏﻤﺪ ﺍﻟﻨﱯ‪ ،‬ﻭﳏﻤﺪ ﺍﳌﺤﺎﺭﺏ‪ ،‬ﻭﳏﻤﺪ ﺭﺟﻞ‬ ‫ﺍﻷﻋﻤﺎﻝ‪ ،‬ﻭﳏﻤﺪ ﺭﺟـﻞ ﺍﻟﺴﻴﺎﺳﺔ‪ ،‬ﻭﳏﻤﺪ ﺍﳋﻄﻴﺐ‪ ،‬ﻭﳏﻤﺪ ﺍﳌﺼﻠﺢ‪ ،‬ﻭﳏﻤﺪ ﻣﻼﺫ ﺍﻟﻴﺘﺎﻣﻰ‪ ،‬ﻭﺣﺎﻣﻲ ﺍﻟﻌﺒﻴﺪ‪،‬‬ ‫ﻭﳏﻤﺪ ﳏﺮﺭ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﻭﳏﻤﺪ ﺍﻟﻘﺎﺿﻲ‪ ...‬ﻛﻞ ﻫﺬﻩ ﺍﻷﺩﻭﺍﺭ ﺍﻟﺮﺍﺋﻌﺔ ﰲ ﻛﻞ ﺩﺭﻭﺏ ﺍﳊﻴﺎﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺗﺆﻫﻠﻪ ﻷﻥ‬ ‫ﻳﻜﻮﻥ ﺑﻄﻼ‪«.‬‬ ‫ﺍﻟﱪﻭﻓﺴﻮﺭ ﺭﻣﺎ ﻛﺮﻳﺸﻨﺎ‪ ،‬ﻋﻦ ﻛﺘﺎﺑﻪ »ﳏﻤﺪ ﺍﻟﻨﱯ«‬

‫ﻋﻠﻮ ﺷﺄﻧﻪ ﻭﺭﻓﻌﺔ ﻣﻨﺰﻟﺘﻪ‬ ‫ﻓﻲ ﹼ‬

‫ﺃ‪.‬ﺩ‪ .‬ﻋﻠﻲ ﲨﻌﺔ *‬

‫ﺍﻟْ ِﻜﺘَ ِ‬ ‫ِﻤﺎ ُﻛﻨْﺘُ ْﻢ ﺗُ ْﺨ ُﻔﻮ َﻥ‬ ‫ﺍﻟﺮﲪﺔ ﺍﳌُﻬﺪﺍﺓ ﻟﻠﺒﺸﺮﻳﺔ‬ ‫ﺎﺏ ﻗَ ْﺪ َﺟ َﺎﺀ ُﻛ ْﻢ َﺭ ُﺳﻮﻟُﻨَﺎ ﻳُﺒَﻴِّ ُﻦ ﻟَ ُﻜ ْﻢ َﻛﺜِﲑﴽ ﻣ ﱠ‬ ‫ِﻦ ﺍﻟْ ِﻜﺘَ ِ‬ ‫ﺎﺏ‬ ‫ﻮﺭ َﻭ ِﻛﺘَ ٌ‬ ‫ﺎﺏ َﻭﻳَ ْﻌ ُﻔﻮ َﻋ ْﻦ َﻛﺜِﲑٍ ﻗَ ْﺪ َﺟ َﺎﺀ ُﻛ ْﻢ َ‬ ‫ﻟﻠﻨﱯ ‪ ‬ﻋﻨﺪ ﺭﺑـﻪ ﻣﻘﺎﻡ ﻋﻈﻴﻢ ﻭﻗـﺪﺭ ﺟﻠﻴﻞ‪ ،‬ﻓﺎﻕ ﻛﻞ ﻣ َ‬ ‫ﻣﻦ ﺍﷲِ ﻧُ ٌ‬ ‫ل‬ ‫ﲔ﴾ )ﺍﳌﺎﺋﺪﺓ‪.(١٥ :‬‬ ‫ﺍﳋﻼﺋﻖ ﺃﲨﻌﲔ؛ ﻓﻬﻮ ‪ ‬ﺳﻴﺪ ﻭﻟـﺪ ﺁﺩﻡ‪ ،‬ﺑﻞ ﻫﻮ ﺳﻴﺪ ُﻣﺒِ ٌ‬ ‫ﺍﻷﻛﻮﺍﻥ ﻭﺻﻔﻮ‪‬ﺎ‪ ،‬ﻭﻫﻮ ﺧﲑ ﻣﻦ ﺍﳌﻼﺋﻜﺔ ﻭﺧﲑ ﻣﻦ ﺍﻟﻌﺮﺵ‪ ،‬ﻭﻻ‬ ‫ﺫﻛﺮ ﺃﻋﻀﺎﺋﻪ ﺍﻟﺸﺮﻳﻔﺔ ﰲ ﺍﻟﻘﺮﺁﻥ‬ ‫ﻳﻌﺮﻑ ﺣﻘﻴﻘﺘﻪ ﻭﻋﻈﻴﻢ ﻗﺪﺭﻩ ﺇﻻ ﺧﺎﻟﻘﻪ ‪.‬‬ ‫ﻭﻣﻦ ّ‬ ‫ﺃﺟﻞ ﺍﻟﺼﻮﺭ ﺍﻟﱵ ﻣﻴّﺰ ﺍﷲ ‪ ‬ﻧﺒﻴﻪ ﺍﻟﻜﺮﱘ ‪ ،‬ﺫﻛﺮﻩ ﻟﻪ‬ ‫ﺧﺼﻪ ﺭﺑﻨﺎ ﲟﺰﺍﻳﺎ ﻋﺪﻳﺪﺓ‪ ،‬ﻭﺃﺛﲎ ﺭﺑﻨﺎ ﻋﻠﻴﻪ ‪ ،‬ﻓﺄﻛﺜﺮ ﰲ ﻗﺮﺁﻧﻪ ﺑﺄﻏﻠﺐ ﺃﻋﻀﺎﺋﻪ ﺍﻟﺸﺮﻳﻔﺔ ‪ .‬ﻓﻠﻴﺲ ﻫﻨﺎﻙ ﻣﻠﻚ ﻣﻘﺮﺏ‬ ‫ﻭﻗﺪ ّ‬ ‫ﺍﻟﺜﻨﺎﺀ ﻋﻠﻴﻪ‪ ،‬ﻭﻧﻮﻉ ﺃﺷﻜﺎﻝ ﺍﳌﺪﺡ ﻟﻪ؛ ﻓﺘﺎﺭﺓ ﳝﺪﺣﻪ ﳎﻤ ً‬ ‫ﻼ ﻭﺗﺎﺭﺓ ﻭﻻ ﻧﱯ ُﻣﺮﺳﻞ ﺃﺛﲎ ﺍﷲ ﻋﻠﻰ ﺃﻋﻀﺎﺋﻪ ﻭﺧﺼﺎﻟﻪ ‪‬ﺬﺍ ﺍﻟﺘﻔﺼﻴﻞ‬ ‫ﻣﻔﺼﻼً‪ ،‬ﻭﺫﻛﺮﻩ ﰲ ﻗﺮﺁﻧﻪ ّ‬ ‫ﺑﺄﺟﻞ ﺍﻟﺼﻔﺎﺕ‪ ،‬ﺑﻞ ﱂ ّ‬ ‫ﻗﻂ‪.‬‬ ‫ﳝﺪﺣﻪ ﻣﺪﺣﴼ ﱠ‬ ‫ﺑﺎﺳﻤﻪ ﳎﺮﺩﴽ ﻛﻤﺎ ﻧﺎﺩﻯ ﺍﻷﻧﺒﻴﺎﺀ ﻗﺒﻠﻪ‪ ،‬ﺑﻞ ﻛﺎﻥ‬ ‫ﻳُﻨﺎﺩِﻩ ﺭﺑﻨﺎ ﻗﻂ ْ‬ ‫ﻓﺬﻛﺮ ﺭﺑﻨﺎ ﻭﺟﻬﻪ ﺍﻟﺸﺮﻳﻒ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﻛﺘﺎﺑﻪ‬ ‫ﺍﻟﺮ ُﺳ ُ‬ ‫ﻮﻝ﴾‪ ،‬ﺃﻭ‬ ‫ِﻲ﴾‪ ،‬ﺃﻭ ﴿ﻳَﺎ ﺃَﻳﱡ َﻬﺎ ﱠ‬ ‫ﺩﺍﺋﻤﺎ ﻳﻘﻮﻝ ﻟﻪ‪﴿ :‬ﻳَﺎ ﺃَﻳﱡﻬﺎ ﺍﻟﻨﱠﺒ ﱡ‬ ‫ﱡﺐ َﻭ ْﺟﻬ َ‬ ‫ﺍﻟﺴ َﻤﺎ ِﺀ‬ ‫ﺍﻟﻌﺰﻳﺰ‪ ،‬ﻓﻘﺎﻝ ﺳﺒﺤﺎﻧﻪ‪﴿ :‬ﻗَ ْﺪ ﻧَ َﺮﻯ ﺗَ َﻘﻠ َ‬ ‫ِﻚ ﻓِﻲ ﱠ‬ ‫﴿ﻳَﺎ ﺃَﻳﱡ َﻬﺎ ﺍﻟْ ُﻤ ﱠﺪﺛِّ ُﺮ﴾‪ ،‬ﺃﻭ ﴿ﻳَﺎ ﺃَﻳﱡ َﻬﺎ ﺍﻟْ ُﻤ ﱠﺰ ِّﻣ ُﻞ﴾‪.‬‬ ‫ﻓَﻠَﻨُ َﻮﻟِّﻴَﻨﱠ َﻚ ﻗِﺒْﻠَ ًﺔ ﺗَ ْﺮ َﺿﺎ َﻫﺎ﴾)ﺍﻟﺒﻘﺮﺓ‪ ،(١٤٤ :‬ﻭﻳﺸﻤﻞ ﻫﺬﺍ ﺍﻟﺴﻴﺎﻕ ﻋﻠﻰ‬ ‫ﻭﻗﺪ ﺃﺛﲎ ﺭﺑﻨﺎ ﻋﻠﻴﻪ ﰲ ﻛﺘﺎﺑﻪ ﺑﺼﻔﺎﺕ ﺷﺮﻳﻔﺔ‪ ،‬ﻓﻮﺻﻔﻪ ﺭﺑﻨﺎ ﻣﺪﺡ ﺟﻠﻴﻞ ﻓﻮﻕ ﺫﻛﺮ ﺍﻟﻮﺟﻪ‪ .‬ﻭﻭﺟﻪ ﺍﳌﺪﺡ ﻫﻨﺎ ﺃﻧﻪ ﲟﺠﺮﺩ ﺗﻘﻠﱡﺐ‬ ‫ﺑﺎﻟﺮﲪﺔ ﻓﻘﺎﻝ‪َ ﴿ :‬ﻭ َﻣﺎ ﺃَ ْﺭ َﺳ ْﻠﻨَ َ‬ ‫ﺎﻙ ﺇِﻻﱠ َﺭ ْﺣ َﻤ ًﺔ ﻟﻠ َْﻌﺎﻟَﻤِﲔَ﴾)ﺍﻷﻧﺒﻴﺎﺀ‪ ،(١٠٧ :‬ﻭﺟﻬﻪ ﺍﻟﺸﺮﻳﻒ ﺃﻋﻄﺎﻩ ﺍﷲ ﺑﻪ ﻣﺎ ﺃﺭﺍﺩ ﺩﻭﻥ ﺳﺆﺍﻝ ﻣﻨﻪ ﻭﻻ ﻛﻼﻡ‪،‬‬ ‫ِﻦ ﺃَﻧْ ُﻔ ِﺴ ُﻜ ْﻢ َﻋﺰِﻳ ٌﺰ َﻋﻠَﻴْ ِﻪ َﻣﺎ َﻋﻨِﺘﱡ ْﻢ ﻓﻜﺎﻧﺖ ﺑﺮﻛﺔ ﻭﺟﻬﻪ ﰲ ﺗﻘﻠﺒﻪ ﻣﻌﻄﻴﺔ ﻟﻪ ﻣﺎ ﲤﻨﺎﻩ ﻭﻣﻨﻴﻠﺔ ﻟﻪ ﻣﺎ‬ ‫ﻭﻗﺎﻝ ‪﴿ :‬ﻟَ َﻘ ْﺪ َﺟ َﺎﺀ ُﻛ ْﻢ َﺭ ُﺳﻮ ٌﻝ ﻣ ْ‬ ‫ﲔ َﺭ ُﺅ ٌ‬ ‫ِﻳﺺ َﻋﻠَﻴْ ُﻜ ْﻢ ﺑِﺎﻟْ ُﻤ ْﺆ ِﻣﻨِ َ‬ ‫ﻴﻢ﴾)ﺍﻟﺘﻮﺑﺔ‪ .(١٢٨ :‬ﻭﻛﺬﻟﻚ ﻳﺮﺿﺎﻩ ‪.‬‬ ‫َﺣﺮ ٌ‬ ‫ﻭﻑ َﺭ ِﺣ ٌ‬ ‫ﻭﺻﻔﻪ ﺭﺑﻨﺎ ﺳﺒﺤﺎﻧﻪ ﺑﺄﻧﻪ ﺍﻟﻨﻮﺭ ﺍﳍﺎﺩﻱ ﻟﻠﺤﻖ ﻓﻘﺎﻝ ﺗﻌﺎﱃ‪﴿ :‬ﻳَﺎ‬ ‫ﻭﻛﺎﻥ ﻗﺪ ﺫَﻛﺮ ﻭﺟﻬﻪ ﰲ ﻣﻮﺍﺿﻊ ﺃﺧﺮﻯ ﻓﻘﺎﻝ ﺗﻌﺎﱃ‪﴿ :‬ﻓ ََﻮ ِّﻝ‬ ‫ِﻲ ﺇِﻧﱠﺎ ﺃَ ْﺭ َﺳ ْﻠﻨَ َ‬ ‫ﺎﻙ َﺷﺎﻫِﺪﴽ َﻭ ُﻣﺒَ ِّﺸﺮﴽ َﻭﻧَﺬِﻳﺮﴽ ‪َ ‬ﻭ َﺩﺍﻋِﻴﴼ ﺇﻟَﻰ ﺍﷲِ‬ ‫ﺃَﻳﱡ َﻬﺎ ﺍﻟﻨﱠﺒ ﱡ‬ ‫ِﻦ‬ ‫َﻭ ْﺟ َﻬ َﻚ َﺷ ْﻄ َﺮ ﺍﻟْ َﻤ ْﺴ ِﺠ ِﺪ ﺍﻟْ َﺤ َﺮﺍ ِﻡ﴾)ﺍﻟﺒﻘﺮﺓ‪ ،(١٤٤ :‬ﻭﻗﺎﻝ‪َ ﴿ :‬ﻭﻣ ْ‬ ‫ﺑِﺈِ ْﺫﻧِ ِﻪ َﻭ ِﺳ َﺮﺍﺟﴼ ُﻣﻨِﲑﴽ﴾)ﺍﻷﺣﺰﺍﺏ‪ .(٤٦-٤٥ :‬ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪﴿ :‬ﻳَﺎ ﺃَ ْﻫ َﻞ‬ ‫ﺤ َﺮﺍ ِﻡ﴾)ﺍﻟﺒﻘﺮﺓ‪:‬‬ ‫َﺣﻴْ ُﺚ َﺧ َﺮ ْﺟ َﺖ ﻓ ََﻮ ِّﻝ َﻭ ْﺟ َﻬ َﻚ َﺷ ْﻄ َﺮ ﺍﻟْ َﻤ ْﺴ ِﺠ ِﺪ ﺍﻟْ َ‬

‫ﺍﻟﺴﻨﺔ ﺍﻷﻭﱃ ‪ -‬ﺍﻟﻌﺪﺩ )‪٣٣ ٢٠٠٦ (٣‬‬

‫ﺍﻟﻘﺼﻴﺪﺓ ﺍ ُ‬ ‫ﳊ ْﺠ ِﺮﻳﺔ‬ ‫ﻳَﺎ َﺳـﻴِّﺪِﻱ ﻳَﺎ َﺭ ُﺳ َ‬ ‫ـﻮﻝ ﺍﷲِ ُﺧ ْﺬ ﺑِﻴَﺪِﻱ‬

‫َﻣﺎ ﻟِﻲ ِﺳـ َﻮ َ‬ ‫ﺍﻙ َﻭ َﻻ ﺃَﻟْﻮِﻱ ﺇِﻟَﻰ ﺃَ َﺣﺪ‬

‫َﻭﺃَﻧْ َﺖ َﺣﻘّﴼ ﻏِﻴَ ُ‬ ‫ِﻢ‬ ‫ـﺎﺙ ﺍﻟْ َﺨ ْﻠ ِﻖ ﺃَ ْﺟ َﻤ ِﻌﻬ ْ‬ ‫ـﻦ ﻳَﻘُﻮ ُﻡ َﻣﻘَﺎ َﻡ ﺍﻟْ َﺤ ْﻤ ِﺪ ُﻣ ْﻨ َﻔﺮِﺩﴽ‬ ‫ﻳَـﺎ َﻣ ْ‬

‫ﺍﻟﺴ َﺪ ِﺩ‬ ‫َﻭﺃَﻧْ َﺖ َﻫﺎﺩِﻱ ﺍﻟْ َﻮ َﺭﻯ ِﷲِ ﺫِﻱ ﱠ‬

‫ـﺖ ﻧُـﻮ ُﺭ ﺍﻟْ ُﻬ َﺪﻯ ﻓِﻲ ُﻛ ِّﻞ َﻛﺎﺋِﻨَ ٍﺔ‬ ‫َﻓﺄَﻧْ َ‬

‫ـﺮ ﺍﻟﻨﱠ َﺪﻯ ﻳَﺎ َﺧ ْﻴ َﺮ ُﻣ ْﻌﺘَ َﻤﺪِﻱ‬ ‫َﻭﺃَﻧْ َﺖ ِﺳ ﱡ‬ ‫ﻟِ ْﻠ َﻮ ِ‬ ‫ـﻢ ﻳُﻮﻟَ ْﺪ َﻭﻟَ ْﻢ ﻳَِﻠ ِﺪ‬ ‫َﺮ ِﺩ ﻟَ ْ‬ ‫ﺍﺣـ ِﺪ ﺍﻟْﻔ ْ‬

‫َﺠ َﺮ ِﺕ ﺍْ َﻷﻧْ َﻬـﺎ ُﺭ ﻧَـﺎﺑِ َﻌ ًﺔ‬ ‫ـﻦ ﺗَﻔ ﱠ‬ ‫ﻳَـﺎ َﻣ ْ‬

‫ﺶ ﺑِﺎﻟْ َﻤ َﺪ ِﺩ‬ ‫ِﺻﺒَ َﻌ ْﻴ ِﻪ َﻓﺄَ ْﺭ َﻭﻯ ﺍﻟْ َﺠ ْﻴ َ‬ ‫ِﻦ ﺇ ْ‬ ‫ﻣْ‬

‫ِﻦ َﺯﻟَﻠِﻲ‬ ‫ﺍﻟﺮ ْﺣ َﻤ ِﻦ ﻣ ْ‬ ‫ُﻛ ْﻦ ﻟِﻲ َﺷﻔِﻴﻌﴼ ﺇِﻟَﻰ ﱠ‬

‫ﺎﻥ ﻓِﻲ َﺧ َﻠﺪِﻱ‬ ‫َﻭﺍ ْﻣﻨُ ْﻦ َﻋ َﻠ ﱠﻲ ﺑِ َﻤﺎ َﻻ َﻛ َ‬

‫ـﺮ ِّﻭ ُﻋـﻨِـﻲ ﺃَُﻗ ُ‬ ‫ﺍﻟﺴﺎ َﺩ ِ‬ ‫ﺍﺕ ﻳَﺎ َﺳﻨَﺪِﻱ‬ ‫ﻮﻝ‪ :‬ﻳَـﺎ َﺳﻴِّ َﺪ ﱠ‬ ‫ﺇِﻧﱢﻲ ﺇِﺫَﺍ َﻣ ﱠﺴـﻨِﻲ َﺿ ْﻴ ٌﻢ ﻳُ َ‬ ‫َﻭﺍﻧْ ُﻈ ْﺮ ﺑِ َﻌ ْﻴ ِﻦ ﺍﻟ ِّﺮ َﺿـﺎ ﻟِﻲ َﺩﺍﺋِﻤﴼ ﺃَﺑَـﺪﴽ‬

‫َﻱ ﻟَ ْﻢ ﺃَ ِﺣـ ِﺪ‬ ‫َﻓﺈِﻧﱠﻨِﻲ َﻋ ْﻨ َﻚ ﻳَـﺎ َﻣ ْﻮﻻ َ‬

‫ـﻤ ُﻠﻨِﻲ‬ ‫َﻭﺍ ْﻋ ِﻄ ْﻒ َﻋ َﻠ ﱠﻲ ﺑِ َﻌ ْﻔ ٍﻮ ِﻣ ْﻨ َﻚ ﻳَ ْﺸ َ‬ ‫ـﺮ ِﻑ َﻣ ْﻦ‬ ‫ﺇِﻧِّﻲ ﺗَ َﻮ ﱠﺳ ْﻠ ُﺖ ﺑِﺎﻟْ ُﻤ ْﺨﺘَﺎ ِﺭ ﺃَ ْﺷ َ‬

‫ﺍﺕ ِﺳ ﱢﺮ ﺍﻟْ َﻮ ِ‬ ‫ﺍﻟﺴ َﻤﺎ َﻭ ِ‬ ‫ﺍﺣ ِﺪ ﺍْ َﻷ َﺣ ِﺪ‬ ‫َﺭ َﻗﻰ ﱠ‬

‫َﺧ ْﻴ ُﺮ ﺍﻟْ َﺨ َ‬ ‫ﲔ ُﺫ ًﺭﻯ‬ ‫ﻼﺋ ِ‬ ‫ِﻖ ﺃَ ْﻋ َﻠﻰ ﺍﻟْ ُﻤ ْﺮ َﺳـ ِﻠ َ‬

‫ﺍﻟﺮ َﺷـ ِﺪ‬ ‫ﺫْ‬ ‫ُﺧ ُﺮ ﺍْ َﻷﻧَﺎ ِﻡ َﻭ َﻫﺎﺩِﻳﻬ ْ‬ ‫ِﻢ ﺇِﻟَﻰ ﱠ‬

‫ـﻢ ﻳَ َﺰ ْﻝ َﺩﺃْﺑِﻲ َﻣ َﺪﻯ ُﻋ ُﻤﺮِﻱ‬ ‫َﻓ َﻤ ْﺪ ُﺣ ُﻪ ﻟَ ْ‬

‫َﻭ ُﺣﺒﱡ ُﻪ ِﻋ ْﻨـ َﺪ َﺭ ﱢﺏ ﺍﻟْ َﻌ ْﺮ ِﺵ ُﻣ ْﺴﺘَﻨَﺪِﻱ‬

‫ـﻤ ِ‬ ‫ـﺎﻝ ﺗَ َﻌﺎﻟَﻰ ﺍﷲُ َﺧـﺎﻟِ ُﻘ ُﻪ‬ ‫َﺭ ﱡﺏ ﺍﻟْ َﺠ َ‬

‫َ‬ ‫ِﺮ ﻟِـﻲ‬ ‫ﺑِـ ِﻪ ﺍﻟْﺘَ َ‬ ‫ـﺠـ ْﺄ ُﺕ ﻟَ َﻌ ﱠﻞ ﺍﷲ ﻳَ ْﻐﻔ ُ‬

‫َﻋ َﻠ ْﻴ ِﻪ ﺃَ ْﺯ َﻛﻰ َﺻـ َ‬ ‫ﻼ ٍﺓ ﻟَ ْﻢ ﺗَـ َﺰ ْﻝ ﺃَﺑَـﺪﴽ‬

‫َﻭﺍ ِ‬ ‫ﺍﻟﺼ ْﺤ ِﺐ ﺃَ ْﻫ ِﻞ ﺍﻟْ َﻤ ْﺠ ِﺪ َﻗﺎﻃِﺒَ ًﺔ‬ ‫ْﻵﻝ َﻭ ﱠ‬

‫‪٣٢‬‬

‫ﺍﺳﺘُ ْﺮ ﺑ َ‬ ‫ِﻄ ْﻮﻟ َ‬ ‫ِﻚ ﺗَﻘ ِ‬ ‫ْﺼﲑِﻱ َﻣ َﺪﻯ ﺍْ َﻷﺑَ ِﺪ‬ ‫َﻭ ْ‬

‫ﺍﻟﺴﻨﺔ ﺍﻷﻭﱃ ‪ -‬ﺍﻟﻌﺪﺩ )‪٢٠٠٦ (٣‬‬

‫ـﻢ ﺃَ ِﺟ ِﺪ‬ ‫َﻓ ِﻤ ْﺜ َﻠ ُﻪ ﻓِﻲ َﺟﻤِﻴ ِﻊ ﺍﻟْ َﺨ ْﻠ ِﻖ ﻟَ ْ‬

‫َﻫـ َﺬﺍ ﺍﻟﱠﺬِﻱ ُﻫ َﻮ ﻓِﻲ َﻇﻨﱢﻲ َﻭ ُﻣ ْﻌﺘَ َﻘﺪِﻱ‬ ‫ﻼ ِﻡ ﺑِ َ‬ ‫ﺍﻟﺴ َ‬ ‫ﻼ َﺣ ْﺼ ٍﺮ َﻭ َﻻ َﻋـ َﺪ ِﺩ‬ ‫َﻣـ َﻊ ﱠ‬ ‫ﺎﺡ َﻭﺃَ ْﻫ ِﻞ ﺍﻟْ ُﺠﻮ ِﺩ َﻭﺍﻟْ َﻤ َﺪ ِﺩ‬ ‫ﺍﻟﺴ َﻤ ِ‬ ‫ﺑَ ْﺤ ِﺮ ِّ‬

‫‪‬‬

‫ﺍﻟﻘﺼﻴﺪﺓ ﺍ ُ‬ ‫ﳊ ْﺠ ِﺮﻳﺔ‪:‬‬

‫‪ÚÓ„bé„⁄a@ÜÓČ ç@Òäöy@ø@ÚÓ‘í«@÷aÏëc‬‬ ‫ﺃ‪.‬ﺩ‪ .‬ﺳﻌﺪﻱ ﺟﻮﻏﻨﻠﻲ ‪ -‬ﺳﻼﻣﻲ ﺑﺎﻗﲑﺟﻲ *‬

‫ﺍﻟﺴـﻠﻄﺎﻥ ﻋﺒـﺪ ﺍﳊﻤﻴﺪ ﺍﻷﻭﻝ ﻫـﻮ ﺍﻟﺴـﻠﻄﺎﻥ ﺍﻟﺴﺎﺑﻊ‬ ‫ا‬ ‫ﻭﺍﻟﻌﺸﺮﻭﻥ ﺑﲔ ﺍﻟﺴﻼﻃﲔ ﺍﻟﻌﺜﻤﺎﻧﻴﲔ‪ .‬ﻭﻟـﺪ ﰲ ‪ ٢٠‬ﺁﺫﺍﺭ ‪/‬‬ ‫ﻣﺎﺭﺱ ‪ ،١٧٢٥‬ﻭﻫﻮ ﳒﻞ ﺍﻟﺴﻠﻄﺎﻥ ﺃﲪﺪ ﺍﻟﺜﺎﻟﺚ‪ ،‬ﺃﻣﺎ ﻭﺍﻟﺪﺗﻪ ﻓﻬﻲ‬ ‫ﺍﻟﺴﻠﻄﺎﻧﺔ ﺷﺮﻣﻲ ﺧﺎﱎ‪ .‬ﺗﺘﻠﻤﺬ ﻋﻠﻰ ﺃﻓﻀﻞ ﻋﻠﻤﺎﺀ ﻋﺼﺮﻩ ﻭ‪‬ﻞ‬ ‫ﻣﻨﻬﻢ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻭﺍﻷﺩﺑﻴﺔ ﻭﺍﻹﻧﺴﺎﻧﻴﺔ ﻣﻨﺬ ﺍﻟﻄﻔﻮﻟﺔ‪ ،‬ﻭﻗﺪ ﻛﺎﻥ‬ ‫ﻏﺎﻳﺔ ﰲ ﺍﻟﺬﻛﺎﺀ ﻭﺍﻟﻔﻄﻨﺔ‪.‬‬ ‫ﺟﻠﺲ ﻋﻠﻰ ﻛﺮﺳﻲ ﺍﳋﻼﻓﺔ ﺑﻌﺪ ﻭﻓﺎﺓ ﺷﻘﻴﻘﻪ ﺍﻟﺴﻠﻄﺎﻥ‬ ‫ﻣﺼﻄﻔﻰ ﺍﻟﺜﺎﻟﺚ ﰲ ‪ ٢١‬ﻛﺎﻧﻮﻥ ﺍﻟﺜﺎﱐ ‪ /‬ﻳﻨﺎﻳﺮ ‪ ،١٧٧٤‬ﻭﻛﺎﻥ‬ ‫ﻋﻤﺮﻩ ﺁﻧﺬﺍﻙ ﺗﺴﻌﺎ ﻭﺃﺭﺑﻌﲔ ﺳﻨﺔ‪ .‬ﺍﻫﺘﻢ ﺃﺛﻨﺎﺀ ﺣﻜﻤﻪ ﺑﺈﺻﻼﺡ‬ ‫ﺍﻟﺸﺄﻥ ﺍﻟﺪﺍﺧﻠﻲ ﻟﻠﺪﻭﻟﺔ‪ ،‬ﻛﻤﺎ ﻭﻗﻒ ﰲ ﻭﺟﻪ ﻫﺠﻤﺎﺕ ﺟﺤﺎﻓﻞ‬ ‫ﺍﻟﺮﻭﺱ ﺍﻟﻘﺎﺩﻣﺔ ﻣﻦ ﴰﺎﻝ ﺍﻟﺒﻼﺩ‪ .‬ﻓﻌﻨﺪﻣﺎ ﺗﻮﱃ ﺇﺩﺍﺭﺓ ﺍﻟﺒﻼﺩ ﻛﺎﻧﺖ‬ ‫ﺍﻟﺪﻭﻟﺔ ﰲ ﺃﺯﻣﺔ ﺍﻗﺘﺼﺎﺩﻳﺔ ﺷﺪﻳﺪﺓ ﺑﺴﺒﺐ ﺍﳊﺮﺏ ﺍﻟﻀﺮﻭﺱ ﺿﺪ‬ ‫ّﺖ ﺟﻴﻮﺷﻬﺎ ﺗﺘﻘﺪﻡ ﺣﱴ‬ ‫ﺭﻭﺳﻴﺎ‪ .‬ﻭﺗﻮﺍﻟﺖ ﺍﻟﻐﺎﺭﺍﺕ ﺍﻟﺮﻭﺳﻴﺔ ﻭﻇﻠ ْ‬ ‫ﺍﺳﺘﻮﻟﺖ ﻋﻠﻰ ﻗﻠﻌﺔ »ﺃُﻭﺯِﻱ« ﺍﻟﻮﺍﻗﻌﺔ ﰲ ﺍﻷﺭﺍﺿﻲ ﺍﻟﺒﻮﻟﻨﺪﻳﺔ ﺍﻟﻴﻮﻡ‪،‬‬ ‫ﻭﻗﻠﻌﺔ »ﻫﻮﺗﲔ« ﺍﻟﻮﺍﻗﻌﺔ ﺿﻤﻦ ﺍﻷﺭﺍﺿﻲ ﺍﻟﺮﻭﺳﻴﺔ ﺍﻟﻴﻮﻡ‪ ،‬ﻭﻛﺎﻧﺘﺎ‬ ‫ﻗﺎﻋﺪﺗَﲔ ﺇﺳﺘﺮﺍﺗﻴﺠﻴﺘﲔ ﰲ ﻫﺬﻩ ﺍﳊﺮﺏ‪ ،‬ﺣﱴ ﻭﺻﻠﺖ ﺇﱃ ﺷﻮﺍﻃﺊ‬ ‫ﺍﻟﻀﻔﺔ ﺍﻟﻌﻠﻴﺎ ﻣﻦ ﺍﻟﺒﺤﺮ ﺍﻷﺳﻮﺩ‪ ،‬ﻓﺎﺭﺗﻜﺒﺖ ﳎﺎﺯﺭ ﺩﺍﻣﻴﺔ ﺿﺪ ﺃﻫﺎﱄ‬ ‫»ﻗِِﲑﻡ« ﺍﳌﺴﻠﻤﲔ ﺩﻭﻥ ﺍﻟﺘﻤﻴﻴﺰ ﺑﲔ ﻣﺪﻧﻴﲔ ﺃﻭ ﳏﺎﺭﺑﲔ‪ .‬ﻭﳌﺎ ﺑﻠﻐﺖ‬ ‫ﺍﻷﻧﺒﺎﺀ ﺍﳌﺆﳌﺔ ﺍﻟﺴﻠﻄﺎﻥ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺣﺰﻥ ﺣﺰﻧﺎ ﺷﺪﻳﺪﺍ ﻭﺗﺄﺛﺮ ﺗﺄﺛﺮﺍ‬ ‫ﺑﺎﻟﻐﺎ ﺃ ﱠﺩﻯ ﺇﱃ ﺇﺻﺎﺑﺘﻪ ﺑﺸﻠﻞ ﰲ ﺑ َﺪﻧﻪ‪ ،‬ﻭﻣﻦ ﰒ ﺇﱃ ﻭﻓﺎﺗﻪ ﰲ ‪٧‬‬ ‫ﻧﻴﺴﺎﻥ ‪ /‬ﺃﺑﺮﻳﻞ ﻣﻦ ﻋﺎﻡ ‪ .١٧٨٩‬ﻭﺩﻓﻦ ﺟﺜﻤﺎﻧﻪ ﰲ ﻣﻘﱪﺓ »ﺑﺎﻏﺠﻪ‬ ‫ﻗﺎﰊ« ﲟﻨﻄﻘﺔ »ﺃﻣﲔ ﺃﻭﻧﻮ« ﻣﻦ ﺇﺳﻄﻨﺒﻮﻝ‪ .‬ﻭﻛﺎﻥ ﺭﲪﻪ ﺍﷲ ﺗﻘﻴﺎ‬ ‫ﻭﺭﻋﺎ ﺭﺅﻭﻓﺎ ﺑﺮﻋﻴﺘﻪ‪.‬‬ ‫ﻭﻗﺪ ﺃﻋﺮﺏ ﺍﻟﺴﻠﻄﺎﻥ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺍﻷﻭﻝ ﰲ ﻳﻮﻣﻴﺎﺗﻪ ﻋﻦ َﻣﺮﺍﺭﺓ‬ ‫ﺍﻷﱂ ﺍﻟﺬﻱ ﺷﻌﺮ ﺑﻪ ﻋﻘﺐ ﺳﻘﻮﻁ ﻗﻠﻌﱵ »ﻫﻮﺗﲔ« ﻭ»ﺃﻭﺯﻱ« ﺑﻴﺪ‬ ‫ﺍﻟﺮﻭﺱ ﻭﺍﳌﺠﺎﺯﺭ ﺍﻟﱵ ﺍﺭﺗﻜﺒﻮﻫﺎ ﺿﺪ ﺍﳌﺪﻧﻴﲔ ﺍﻷﺑﺮﻳﺎﺀ ﰲ »ﻗﲑﻡ«‬ ‫ﻗﺎﺋﻼ‪» :‬ﺃﺣﺴﺴﺖ ﺑ ُﻐ ّﺼﺔ ﻣﺮﻳﺮﺓ ﻭﺣﺰﻥ ﺷﺪﻳﺪ ﻋﻨﺪﻣﺎ ﻋﻠﻤﺖ‬ ‫ﺑﺴﻘﻮﻁ ﻗﻠﻌﺔ »ﺃﻭﺯﻱ«‪ .‬ﻭﻣﺎ ﻣﻦ ﺃﱂ ﺃﺷﺪ ﻭﻃﺄﺓ ﻋﻠﻰ ﻗﻠﱯ ﻣﻦ‬ ‫ﺗﺼﻮﺭﻱ ﻟﻠﻤﺴﻠﻤﲔ ﺭﺟﺎﻻ ﻭﻧﺴﺎﺀ‪ ،‬ﺻﻐﺎﺭﺍ ﻭﻛﺒﺎﺭﺍ ﻭﻫﻢ ﺃﺳﺮﻯ‬

‫ﺑﻴﺪ ﻫﺆﻻﺀ ﺍﻟﻈﻠﻤﺔ‪ .‬ﻳﺎ ﺭﺏ! ﻳﺎ ﻣﻦ ﳚﻴﺐ ﺍﳌﻀﻄﺮ ﺇﺫﺍ ُﻇﻠﻢ‪ ،‬ﻳﺎ‬ ‫ﺃﻛﻒ ﺍﻟﻀﺮﺍﻋﺔ ﺇﻟﻴﻚ ﻟﻜﻲ ﺗﺮ ّﺩ‬ ‫ﻛﺎﺷﻒ ﺍﻟﻀﺮ ﻭﺍﻟﺒﻠﻮﻯ‪ ،‬ﺇﱐ ﺃﺭﻓﻊ ّ‬ ‫ﻗﻠﻌﺔ »ﺃﻭﺯﻱ« ﺇﱃ ﺃﺻﺤﺎ‪‬ﺎ ﺍﳌﺴﻠﻤﲔ«‪.‬‬ ‫ﻛﺎﻥ ﺍﻟﺴﻠﻄﺎﻥ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺍﻷﻭﻝ ﻣﻌﺮﻭﻓﺎ ﲝﺒﻪ ﺍﻟﺸﺪﻳﺪ ﻟﺮﺳﻮﻝ‬ ‫ﺍﷲ ‪ ‬ﻭﻷﻫﻞ ﺑﻴﺘﻪ ﺍﻷﻃﻬﺎﺭ‪ ،‬ﻭﻣﻦ ﰒ ﱂ ﻳ ْﺄ ُﻝ ﺟﻬﺪﺍ ﰲ ﺗﻘﺪﱘ ﻛﺎﻓﺔ‬ ‫ﺍﳋﺪﻣﺎﺕ ﺍﻟﻼﺯﻣﺔ ﻟﻠﺤﺮﻣﲔ ﺍﻟﺸﺮﻳﻔﲔ؛ ﻭﻫﻮ ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﺩﺃَﺏ ﻋﻠﻴﻪ‬ ‫ﺍﻟﺴﻼﻃﲔ ﺍﻟﻌﺜﻤﺎﻧﻴﻮﻥ ﻣﻨﺬ ﺍﻟﻘﺪﻡ؛ ﺣﻴﺚ ﺃﺭﺳﻠﻮﺍ ﺍﳍﺪﺍﻳﺎ ﺍﻟﺜﻤﻴﻨﺔ ﺇﱃ‬ ‫ﺃﻫﺎﱄ ﺍﻟﺪﻳﺎﺭ ﺍﳌﺒﺎﺭﻛﺔ‪ ،‬ﻭﺧﺼﺼﻮﺍ ﳍﺎ ﺍﻷﻭﻗﺎﻑ‪ ،‬ﻭﻋﻤﻠﻮﺍ ﻋﻠﻰ‬ ‫ﺇﺻﻼﺡ ﻃﺮﻗﻬﺎ ﻭﻣﺮﺍﻓﻘﻬﺎ‪ ،‬ﻭﺟ ّﻬﺰﻭﺍ ﺍﳌﺤﺎﻣﻞ ﺍﻟﺸﺮﻳﻔﺔ ﳏﻤﻠﺔ ﺑﺄﻏﻠﻰ‬ ‫ﺍﻟﺘّ َﺤﻒ ﻭﺃﲨﻞ ﺍﳍﺪﺍﻳﺎ‪.‬‬ ‫ﻭﻣﻦ ﺍﳌﻌﺮﻭﻑ ﻋﻨﻬﻢ ﺃﻳﻀﺎ ﺃ‪‬ﻢ ﻧﻈﻤﻮﺍ ﻗﺼﺎﺋﺪ ﻭﺃﺷﻌﺎﺭﺍ ﻋﺒّﺮﻭﺍ‬ ‫ﻓﻴﻬﺎ ﻋﻦ ﺣﺒﻬﻢ ﻟﻠﺮﺳﻮﻝ ‪ ‬ﻭﺃﺷﻮﺍﻗﻬﻢ ﺇﱃ ﺍﻷﺭﺍﺿﻲ ﺍﳌﻘﺪﺳﺔ‪.‬‬ ‫ﻭﻗﺪ ﻛﺎﻥ ﺍﻟﺴﻠﻄﺎﻥ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺍﻷﻭﻝ ﺃﺣﺪ ﺍﻟﺴﻼﻃﲔ ﺍﻟﺬﻳﻦ‬ ‫ﻳُﺠﻴﺪﻭﻥ ﻗﻮﻝ ﺍﻟﺸﻌﺮ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺣﻴﺚ ﻛﺎﻥ ﺑﺎﺭﻋﺎ ﰲ ﺍﻟﻠﻐﺔ‬ ‫ﺍﻟﻌﺮﺑﻴﺔ ﺿﻠﻴﻌﺎ ﰲ ﺁﺩﺍ‪‬ﺎ؛ ﻭﺁﻳﺔ ﺫﻟﻚ ﻗﺼﻴﺪﺗﻪ ﺍﻟﱵ ﺍﺷﺘﻬﺮﺕ‬ ‫ﺑـ»ﺍﻟﻘﺼﻴﺪﺓ ﺍﳊﺠﺮﻳﺔ«‪ ،‬ﻭﺍﻟﱵ ﻧﻈﻤﻬﺎ ﻋﻠﻰ ﻭﺯﻥ ﺍﻟﺒﺤﺮ ﺍﻟﺒﺴﻴﻂ‬ ‫ﻭﺃﻫﺪﺍﻫﺎ ﺇﱃ ﺻﺎﺣﺐ »ﺍﻟﺮﻭﺿﺔ ﺍﳌﻄ ﱠﻬﺮﺓ« ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﺃﻓﻀﻞ‬ ‫ﺍﻟﺼﻠﻮﺍﺕ ﻭﺍﻟﺘﺴﻠﻴﻢ‪ .‬ﻭﻗﺪ ﲰﻴﺖ ﺑـ»ﺍﻟﻘﺼﻴﺪﺓ ﺍ ُ‬ ‫ﳊ ْﺠﺮﻳﺔ« ﻷ‪‬ﺎ‬ ‫ُﻛﺘﺒﺖ ﻋﻠﻰ ﺍﳉﺪﺍﺭ ﺍﻟﻘِﺒﻠﻲ ﻣﻦ ﺣﺠﺮﺓ ﺍﳊﺒﻴﺐ ﺍﳌﺼﻄﻔﻰ ﻋﻠﻴﻪ‬ ‫ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ .‬ﻭﻗﺪ ﻟﻘﻴﺖ ﺍﻟﻘﺼﻴﺪﺓ ﻗﺒﻮﻻ ﻭﺍﺳﻌﺎ ﻟﺪﻯ ﺍﻟﻌﺎﺷﻘﲔ‬ ‫ﻓﺄﺩﺭﺟﻮﻫﺎ ﰲ ﻛﺘﺐ ﺃﻭﺭﺍﺩﻫﻢ ﻭﺃﺫﻛﺎﺭﻫﻢ ﻣﺜﻞ ﻛﺘﺎﺏ »ﳎﻤﻮﻋﺔ‬ ‫ﺍﻷﺣﺰﺍﺏ« ﻟﻠﺸﻴﺦ ﺿﻴﺎﺀ ﺍﻟﺪﻳﻦ ﺍﻟﻜﻤﻮﺷﺨﺎﻧﻮﻱ‪ .‬ﻳﺒﺪﺃ ﺍﻟﺴﻠﻄﺎﻥ‬ ‫ﺍﳌﺘﻴﱠﻢ ﻗﺼﻴﺪﺗﻪ ﺑﻌﺒﺎﺭﺓ ﺷﺠﻴﺔ ﺗﻌﱪ ﻋﻦ ﳍﻴﺐ ﺍﳊﺐ ﺍﳌﺘﺄﺟﺞ ﰲ‬ ‫ﺃﻋﻤﺎﻗﻪ ﺣﻴﺚ ﻳﻘﻮﻝ‪» :‬ﻳﺎ ﺳﻴﺪﻱ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺧﺬ ﺑﻴﺪﻱ‪/‬ﻣﺎﱄ‬ ‫ﺳﻮﺍﻙ ﻭﻻ ﺃﻟﻮﻱ ﺇﱃ ﺃﺣﺪ«‪.‬‬ ‫ﻭﻓﻴﻤﺎ ﻳﻠﻲ ﺍﻟﻨﺺ ﺍﻟﻜﺎﻣﻞ ﻟﻠﻘﺼﻴﺪﺓ ﺍ ُ‬ ‫ﳊ ْﺠﺮﻳﺔ ﺍﻟﱵ ﻋﻠِﻤﻨﺎ ﺃ‪‬ﺎ ﻻ‬ ‫ﺗﺰﺍﻝ ﻋﻠﻰ ﺟﺪﺭﺍﻥ ﺍﻟﺮﻭﺿﺔ ﺍﻟﻨﺒﻮﻳﺔ ﺣﱴ ﺍﻟﻴﻮﻡ‪:‬‬ ‫)*( ﻛﻠﻴﺔ ﺍﻵﺩﺍﺏ ‪ -‬ﺟﺎﻣﻌﺔ ﺃﺗﺎﺗﻮﺭﻙ ‪ -‬ﺗﺮﻛﻴﺎ‪ .‬ﺍﻟﺘﺮﲨﺔ ﻋﻦ ﺍﻟﺘﺮﻛﻴﺔ‪ :‬ﻧﻮﺭ ﺍﻟﺪﻳﻦ ﺻﻮﺍﺵ‪.‬‬

‫ﺍﻟﺴﻨﺔ ﺍﻷﻭﱃ ‪ -‬ﺍﻟﻌﺪﺩ )‪٣١ ٢٠٠٦ (٣‬‬

‫ﰲ ﻫﺬﺍ ﺍﻟﻮﺿـﻊ؛ ﺍﳌﺮﺁﺓ ﱂ ﺗُﻐﻴﱢﺮ ﻫﻲ ﺟﺎﻧﺒَﻲ ﺍﻟﻴﻤﲔ ﻭﺍﻟﻴﺴﺎﺭ‬ ‫ﻃﺮﻓﺎﻩ ﺍﻟﻌﻠﻮﻱ‬ ‫ﻟﻠﺸﺨﺺ ﺍﻟﺮﺍﻗـﺪ‪ .‬ﺑـﻞ ﺍﻟـﺬﻱ ﺃﺻﺒﺢ ﻣﺘﻐﲑﴽ ﻫﻮ َ‬ ‫ﺗﻨﺎﺳـﻖ ﺍﻟﻴﺴﺎﺭ ﻭﺍﻟﻴﻤﲔ‬ ‫ِ‬ ‫ﻭﺍﻟﺴﻔﻠﻲ‪ .‬ﺳـﺒﺐ ﺫﻟﻚ؛ ﻫﻮ ﻭﺟﻮ ُﺩ‬ ‫ﻷﺑﺪﺍﻧﻨﺎ‪ .‬ﻓﻠﻮ ﱂ ﻳﻜﻦ ﺗﻨﺎ ُﻇﺮ ﰲ َﺟ َﺴﺪﻧﺎ ﻓﺈﻥ َﻃﻴﻔﻨﺎ ﺍﳌﻨﻌﻜﺲ ﻋﻠﻰ‬ ‫ﺍﳌﺮﺁﺓ ﻟﻦ ﻳُ ْﺸﺒِﻬﻨﺎ‪.‬‬

‫ﺃﻣﺎ ﺍﻟﻨﱠﻮﻉ ﺍﻵﺧﺮ ﻣﻦ ﺍﻟﺘﻨﺎﻇﺮ ﻭﺍﻟﺘﻤﺎﺛﻞ؛ ﻓﻠْﻨﻔﻜﺮ ﰲ ﻟﻮﺣﺔ ﻣﻌﺪﻧﻴﺔ‬ ‫ﻋﻠﻰ ﺷﻜﻞ ﻣﺜﻠّﺚ ﻣﺘﺴﺎﻭﻱ ﺍﻷﺿﻼﻉ ﻗﺪ ﰎ ﺗﺜﺒﻴﺘﻬﺎ ﻓﻮﻕ ﺍﻟﺮﻣﺎﻝ‪.‬‬ ‫ﻫﺬﻩ ﺍﻟﻠﻮﺣﺔ‪ ،‬ﻟﻮ ﺃﻧﻨﺎ ﺃ َﺩ ْﺭﻧَﺎﻫﺎ ﺣﻮﻝ ﺍﳌِﺤﻮﺭ ﺍﻟﺬﻱ ﳝﺮ ﻣﻦ ﻣﺮﻛﺰﻫﺎ‬ ‫‪ ١٢٠‬ﺩﺭﺟﺔ؛ ﻓﺈﻥ ﺍﻟﻮﺿﻊ ﺍﳉﺪﻳﺪ ﻟﻠﻤﺜﻠﺚ ﺳﻮﻑ ﻳﺘﻄﺎﺑﻖ ﲤﺎﻣﴼ‬ ‫ﻣﻊ ﺍﻷﺛﺮ ﺍﻟﺬﻱ ﺗﺮﻛﻪ ﺍﻟﻮﺿﻊ ﺍﻟﻘﺪﱘ ﳍﺬﻩ ﺍﻟﻠﻮﺣﺔ ﻓﻮﻕ ﺍﻟﺮﻣﺎﻝ‪.‬‬ ‫ﻭﺳﺒﺐ ﺫﻟﻚ؛ ﻫﻮ ﻭﺟﻮﺩ ﺗﻨﺎﻇﺮ ﻭﲤﺎﺛﻞ ﰲ ﺍﻟﺪﻭﺭﺍﻥ ﺍﻟﺒﺎﻟﻎ ‪١٢٠‬‬ ‫ﺩﺭﺟﺔ ﰲ ﺍﳌﺜﻠﺚ ﺍﳌﺘﺴﺎﻭﻱ ﺍﻷﺿﻼﻉ‪ .‬ﻭﺑﻨﻔﺲ ﺍﻟﺸﻜﻞ ﰲ ﺍﳌﺮﺑﻊ‬ ‫ﺍﻟﺬﻱ ﺗﺒﻠﻎ ﺯﻭﺍﻳﺎﻩ ‪ ٩٠‬ﺩﺭﺟﺔ‪ ،‬ﺃﻣﺎ ﰲ ﺍﳌُ َﻀﻠﱠﻊ ﺍﳌﻨﺘﻈﻢ )ﺍﻟﺬﻱ ﺯﻭﺍﻳﺎﻩ‬ ‫ﺑﻌﺪﺩ ‪ (n‬ﻓُﻴُﻮﺟﺪ ﺑﻪ ﺗﻨﺎﺳﻖ ﻭﺗﻨﺎﻇﺮ ﺑﺪﻭﺭﺍﻥ ‪ n/٣٦٠‬ﺩﺭﺟﺔ‪.‬‬ ‫ﺇﻥ ﺗﻨﺎﻇﺮ ﻭﲤﺎﺛﻞ ﻛﺮﺳﺘﺎﻻﺕ ﺃﻱ ﺑﻠﻮﺭﺍﺕ ﺍﻟﺜﻠﺞ ﺍﻟﺴﺪﺍﺳﻴﺔ ﻟﺘُﻌ ّﺪ‬ ‫ﻭﺍﺣﺪﺓ ﻣﻦ ﺃﻫﻢ ﺍﻷﻃﻴﺎﻑ ﺍﻟﱵ ﺗﻠﻔﺖ ﺃﻧﻈﺎﺭ ﺑﲏ ﺍﻟﺒﺸﺮ‪.‬‬

‫ﻛﻤﺎ ﺃﻥ ﻫﻨﺎﻙ ﺃﻳﻀﴼ ﺃﺷﻜﺎﻻً ﲤﺘﻠﻚ ﺳﻴﻤﺘﺮﻳﺔ ﺍﻟﺪﻭﺭﺍﻥ ﺍﻟﺜﻼﺛﻲ‬ ‫ّ‬ ‫ﺍﳌﺴﻄﺤﺔ‬ ‫ﺍﻷﺑﻌﺎﺩ‪ .‬ﺃﻫﻢ ﻫﺬﻩ ﺍﻷﺷﻜﺎﻝ؛ ﻫﻲ ﺗﻠﻚ ﺍﻷﺷﻜﺎﻝ‬ ‫ﺍﳌﺘﻌﺪﺩﺓ ﺍﻟﺴﻄﻮﺡ ﻭﺍﻷﻭﺟﻪ ﻭﺍﻟﱵ ﺗُﻌﺮﻑ ﻋﻠﻰ ﺃ‪‬ﺎ ﲬﺴﺔ ﺃﺷﻜﺎﻝ‬ ‫ﻣﻨﺬ ﻋﺼﺮ ﺃﻓﻼﻃﻮﻥ‪ .‬ﻭﻛﻤﺜﺎﻝ ﳍﺬﻩ ﺍﻷﺷﻜﺎﻝ ﺍﳌﺘﻌﺪﺩﺓ ﺍﻷﺳﻄﺢ‪،‬‬ ‫ﻧﻘﺪﻡ ِﻛﺮِﺳﺘﺎﻻﺕ ﺍﳌﻠﺢ ﺍﻟﱵ ﺗﺄﺧﺬ ﺷﻜﻞ ﻣﻜﻌﺐ‪ .‬ﻓﺤﱴ ﺯﻣﻦ‬ ‫ﻗﺮﻳﺐ‪ ،‬ﱂ ﻳﻜﻦ ﻳُﻌﺮﻑ ﺇﻥ ﻛﺎﻥ ﰲ ﺍﻟﻜﺎﺋﻨﺎﺕ ﻣﻮﺟﻮﺩﺍﺕ ﺫﺍﺕ‬ ‫ﻋﺸﺮﻳﻦ ﺳﻄﺤﺎ ﻣﺘﻨﺎﺳﻘﴼ ﺃﻭ ﻻ‪ ،‬ﻭﻟﻜﻦ ﺑﺘﺜﺒﻴﺖ ﻭﲢﺪﻳﺪ ﺍﻟﻐﺪﺩ‬ ‫ﺍﻟﻔﲑﻭﺳـﻴﺔ )‪ (Adenovirüs‬ﺍﻟﱵ ﺗﻔﺘﺢ ﺍﻟﻄﺮﻳﻖ ﺃﻣﺎﻡ ﺍﻹﻧْﺘَﺎﻥ‬ ‫ﺃﻱ ﺍﻟﺘﻠﻮﺙ ﺍﳌﻜﺮﻭﰊ ﻭﻣﺮﺽ ﺍﻟﻜﺒﺪ ﻟﺪﻯ ﺍﻟﻜﻼﺏ‪ ،‬ﻗﺪ ﺛﺒﺖ‬ ‫ﻭﺍﺗﻀﺢ ﺃﻥ ﻫﻨﺎﻙ ﺑﺎﻟﻔﻌﻞ ﳐﻠﻮﻗﺎﺕ ﺫﺍﺕ ﻋﺸﺮﻳﻦ ﻭﺟﻬﴼ ﻣﺘﻨﺎﺳﻘﴼ‬ ‫ﻭﻣﺘﻨﺎﻇﺮﴽ‪ .‬ﻭﻟﻜﻦ ﺃﲨﻞ ﻣﺜﺎﻝ ﻟﻠﺘﻨﺎﺳﻖ ﻭﺍﻟﺘﻨﺎﻇﻢ ﰲ ﻋﺎﱂ ﺍﻟﻨﻮﺭﻣﻮ‬ ‫ْﺤ َﻮﺍﻥ‪.‬‬ ‫)‪ (Normo‬ﻧﺮﺍﻩ ﰲ ﺍﻟﺰﻫﻮﺭ ﺍﳌﺸﺎ‪‬ﺔ ﻟﺰﻫﺮﺓ ﺍﻷُﻗ ُ‬

‫ﺍﻟﺮﻭﺡ ﳝﻜﻦ ﺭﺅﻳﺘﻪ ﺑﺎﻟﻌﲔ ﺍﳌﺠﺮﺩﺓ‪ ،‬ﻭﺃﻧﻪ ﻇﺎﻫﺮ ﻟﻠﻌﻴﺎﻥ ﰲ ﺍﳌﻈﻬﺮ‬ ‫ﺍﳋﺎﺭﺟﻲ ﺃﻛﺜﺮ ﻣﻦ ﺍﻷﻋﻀﺎﺀ ﺍﻟﺪﺍﺧﻠﻴﺔ ﻟﻸﺣﻴﺎﺀ‪ .‬ﻓﻤﺜ ً‬ ‫ﻼ ﻻ ﻳﻮﺟﺪ‬ ‫ﺗﻨﺎﻇﺮ ﺃﻭ ﲤﺎﺛﻞ ﰲ ﺍﻷﻋﻀﺎﺀ ﺍﻟﺪﺍﺧﻠﻴﺔ ﰲ ﺟﺴﻢ ﺍﻹﻧﺴﺎﻥ ﻣﺜﻞ ﺍﻟﺮﺋﺔ‬ ‫ﻭﺍﻟﻜﺒﺪ ﻭﺍﳌﻌﺪﺓ ﻭﺍﻷﻣﻌﺎﺀ‪ ،‬ﻛﻤﺎ ﻻ ﻳﻮﺟﺪ ﻗﻠﺐ ﰲ ﺍﳉﺎﻧﺐ ﺍﻷﳝﻦ‬ ‫ﻟﻠﺒﺪﻥ ﻣﺜﻠﻤﺎ ﻫﻮ ﻣﻮﺟﻮﺩ ﰲ ﺍﳉﺎﻧﺐ ﺍﻷﻳﺴﺮ‪ .‬ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺫﻟﻚ‪،‬‬ ‫ﻓﺈﻥ ﺃﻧﺼﺎﻑ ﺍﻟﻜﺮﺓ ﰲ ﺍﳌﺦ ﻟﻴﺴﺖ ﻣﺘﻨﺎﻇﺮﺓ ﺃﻭ ﻣﺘﻤﺎﺛﻠﺔ‪ .‬ﻭﻋﻠﻰ ﺍﻟﺮﻏﻢ‬ ‫ﻣﻦ ﺫﻟﻚ‪ ،‬ﻓﺈﻥ ﺍﻟﻔﻌﺎﻟﻴﺎﺕ ﺍﳌﺘﺼﻠﺔ ﺑﺒﻨﺎﺀ ﺍﻟﱪُﻭﺗُﻮﺑﻼ ْﺯﻣﺎ ﺍﻟﻼﺯﻣﺔ ﻟﺘﺄﻣﲔ‬ ‫ﺍﻟﻄﺎﻗﺔ ﺍﻟﻀﺮﻭﺭﻳﺔ ﻟﻸﻋﻤﺎﻝ ﻭﺍﻷﻧﺸﻄﺔ ﺍ َ‬ ‫ﳊﻴَ ِﻮﻳﱠﺔ ﻭﺍﻟﱵ ﻳُﺴﺘﻌﺎﺽ ‪‬ﺎ‬ ‫ﻋﻦ ﺍﳌﻨْ َﺪﺛﺮ ﻣﻨﻬﺎ‪ ،‬ﻫﺬﻩ ﺍﻷﻧﺸﻄﺔ ﺗﺘﻢ ﻋﻠﻰ ﺃﻛﻤﻞ ﻭﺟﻪ‪ .‬ﺗُﺮﻯ ﻫﻞ‬ ‫ﻫﺬﺍ ﺍﳉﻤﺎﻝ ﺍﳊﺴﺎﰊ ﺍﳌﻮﺟﻮﺩ ﰲ ﺍﳌﻈﻬﺮ ﺍﳋﺎﺭﺟﻲ ﻟﺬﻭﺍﺕ ﺍﻟﺮﻭﺡ‬ ‫ﻗﺪ ُﻣﻨِﺢ ﻣﻦ ﺃﺟﻞ ﻋﻠﻢ ﺍﳉﻤﺎﻝ ﻓﻘﻂ؟ ﺇﻥ ﺍﷲ ‪ ‬ﱂ ﳜﻠﻖ ﺍﻟﻜﺎﺋﻨﺎﺕ‬ ‫ﲟﻘﺼﺪ ﻭﺍﺣﺪ ﺃﻭ ﻏﺎﻳﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﺑﻞ ﺧﻠﻘﻬﺎ ﺿﻤﻦ ﻋﻼَﻗﺎﺕ ﻭﻇﺎﺋﻔﻴﺔ‬ ‫ِ‬ ‫ﻭﺣ َﻜﻢ ُﻣﺘﻌ ﱢﺪ َﺩﺓ ﺟ ّﺪﴽ‪ .‬ﻓﻠﻮ ﱂ ﺗُﺨﻠﻖ ﺃﻋﻴﻨﻨﺎ ُﻣ ْﺰ َﺩﻭﺟﺔ ﻭﻣﺘﻨﺎﻇِﺮﺓ‬ ‫ﻭﺗﻮﺿﻊ ﰲ ﺃﻣﺎﻛﻨﻬﺎ ﰲ ﺷﻜﻞ ﻣﺘﻤﺎﺛﻞ‪ ،‬ﳌﺎ ﺭﺃﻳﻨﺎ ﺍﻷﺷﻴﺎﺀ ﻭﺍﻷﺟﺴﺎﻡ‬ ‫ﺑﺄﺑﻌﺎﺩﻫﺎ ﺍﻟﺜﻼﺛﺔ‪ ،‬ﲟﻌﲎ ﺃﻧﻨﺎ ﻟﻦ ﻧﺮﻯ ﺑﻌﻤﻖ‪ .‬ﻭﺑﻨﻔﺲ ﺍﳌﻨﻄﻖ ﻟﻮ ﱂ‬ ‫ﺗُﺨﻠﻖ ﺁﺫﺍﻧﻨﺎ ﺑﺸﻜﻞ ﻣﺘﻨﺎﻇﺮ ﻭﻣﺘﻤﺎﺛﻞ‪ ،‬ﻷﺻﺒﺢ ﻣﻦ ﺍﻟﺼﻌﺐ ﻋﻠﻴﻨﺎ‬ ‫ﲢﺪﻳﺪ ﺍﲡﺎﻩ ﺍﻷﺻﻮﺍﺕ ﻭﺃﺑﻌﺎﺩﻫﺎ؛ ﻭﻟﻮ ﱂ ﺗﻜﻦ ﺃﻗﺪﺍﻣﻨﺎ ُﻣﺘَﻤﺎﺛﻠﺔ‪،‬‬ ‫ﳌﺎ ﺍﺳﺘﻄﻌﻨﺎ ﺍﻟﺴﲑ ﺑﺸﻜﻞ ﻣﺘﻮﺍﺯﻥ؛ ﻭﻟﻮ ﱂ ﺗﻜﻦ ﺃﺫﺭﻋﻨﺎ ﻣﺘﻤﺎﺛﻠﺔ‬ ‫ﳌﺎ ﺍﺳﺘﻄﻌﻨﺎ ﺃﻥ ﳓﻤﻲ ﻣﺮﻛﺰ ﺍﻟﺜﻘﻞ ﻷﺑﺪﺍﻧﻨﺎ ﻋﻨﺪ ﺍﻟﺴﲑ؛ ﻭﻟﻮ ﱂ‬ ‫ﺗﻜﻦ ﺃﺟﻨﺤﺔ ﺍﻟﻄﻴﻮﺭ ﻣﺘﻤﺎﺛﻠﺔ‪ ،‬ﳌﺎ ﺍﺳﺘﻄﺎﻋﺖ ﺍﻟﻄﲑﺍﻥ؛ ﻭﻟﻮ ﱂ ﺗﻜﻦ‬ ‫َﺯﻋﺎﻧﻒ ﺍﻷﲰﺎﻙ ﻣﺘﻤﺎﺛﻠﺔ‪ ،‬ﳌﺎ ﺍﺳﺘﻄﺎﻋﺖ ﺃﻥ ﺗﻌﻮﻡ ﺑﺸﻜﻞ ﻣﺘﻮﺍﺯﻥ‪...‬‬ ‫ﻛﻞ ﻫﺬﺍ ﻳُﻈﻬﺮ ﻭﻳُﺒﻴﱢﻦ ﺃﻥ ﰲ ﺍﻟﺘﻤﺎﺛﻞ ﻭﺍﻟﺘﻨﺎﻇﺮ ﺍﻟﺬﻱ ﺃَ ْﻭ َﺩﻋﻪ ﺍﷲ ﰲ‬ ‫ﺍﳌﺨﻠﻮﻗﺎﺕ ﻳﻜﻤﻦ ﲨﺎﻝ ﺑﺎﻫﺮ ِ‬ ‫ﻭﺣ َﻜ ٌﻢ ﻛﺜﲑٌﺓ ﻻ ﺗﻌﺪ ﻭﻻ ﲢﺼﻰ‪.‬‬

‫ﺇﻥ ﺍﻷﺑﻨﻴﺔ ﺍﳌﺘﻨﺎﻇﺮﺓ ﻟﻴﺴﺖ ﰲ ﻋﺎﱂ ﺍﻟﺬﺭﺍﺕ ﻭﺍﳉﺰﻳﺌﺎﺕ ﺃﻭ ﻋﺎﱂ‬ ‫ﺍﻹﻧﺴﺎﻥ ﻓﻘﻂ ﺑﻞ ﳝﻜﻦ ﺭﺅﻳﺘﻬﺎ ﺃﻳﻀﴼ ﰲ ﻋﺎﱂ ﺍﻟﻜﻮﻥ ﺍﻟﺸﺎﺋﻊ‪ .‬ﺇﻧﻨﺎ‬ ‫ﻟﻮ ﺍﺳﺘﻄﻌﻨﺎ ﺃﻥ ﻧﻘﻮﻡ ﺑﺘﺼﻐﲑ ﻫﺬﻩ ﺍﻷﺣﺠﺎﻡ ﺍﻟﻌﻈﻴﻤﺔ ﺍﻟﱵ ﻧﺮﺍﻫﺎ‬ ‫ﰲ ﺃﻋﻤﺎﻕ ﺍﻟﺴﻤﺎﺀ ﻭﻧﻀﻌﻬﺎ ﺃﻣﺎﻡ ﺍﻷﻋﲔ‪ ،‬ﻻﺳﺘﻄﻌﻨﺎ ﺃﻥ ﻧُﺸﺎﻫﺪ )*( ﻛﺎﺗﺐ ﻭﺑﺎﺣﺚ ﺗﺮﻛﻲ‪ .‬ﺍﻟﺘﺮﲨﺔ ﻋﻦ ﺍﻟﺘﺮﻛﻴﺔ‪ :‬ﺃ‪.‬ﺩ‪ .‬ﺍﻟﺼﻔﺼﺎﰲ ﺃﲪﺪ ﺍﻟﻘﻄﻮﺭﻱ‪.‬‬ ‫ﺗﻨﺎﻇﺮﺍﺕ ﻭﺗﻨﺎﺳﻘﺎﺕ ﻣﺘﻌﺪﺩﺓ ﻭﳐﺘﻠﻔﺔ‪ ،‬ﺣﱴ ﺫﻟﻚ ﺍﻟﺘﻤﺎﺛﻞ ﺍﳊﻠﺰﻭﱐ ﺍﳌﺼﺎﺩﺭ‪:‬‬ ‫ﺍﳌﻨﻔﺼﻞ ﻟﻠﻤﺠﻤﻮﻋﺎﺕ ﺍﻟﻨَﺠﻤِﻴﺔ ﻭﺍﳌﺘﻮﻟﺪ ﻋﻦ ﺣﺮﻛﺎ‪‬ﺎ ﺍﳌﺘﻨﺎﺳﻘﺔ ‪(1) I. Stewart & M. Golubitsky, Fearful Symmetry, Blackwell‬‬ ‫ْ ﱠ‬ ‫‪1992.‬‬ ‫ﻭﺍﳌﺘﻨﺎﻏﻤﺔ ﻟﻠﻜﻮﺍﻛﺐ ﺍﻟﺴﻴﺎﺭﺓ ﺍﻟﱵ ﺗﺪﻭﺭ ﺣﻮﻝ ﺍﻟﺸﻤﺲ‪.‬‬ ‫‪(2) J. Rosen, Symmetry Discovered, Cambirdge University,‬‬ ‫ﻭﺍﳌﻴﺰﺓ ﺍﳌﻠﻔﺘﺔ ﻟﻠﻨﻈﺮ ﺃﻳﻀﴼ ﻫﻲ ﺃﻥ ﺍﻟﺘﻨﺎﻇﺮ ﺍﳌﻮﺟﻮﺩ ﰲ ﺫﻭﺍﺕ‬

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‫ﺍﻟﺴﻨﺔ ﺍﻷﻭﱃ ‪ -‬ﺍﻟﻌﺪﺩ )‪٢٠٠٦ (٣‬‬

‫‪Pres 1972.‬‬ ‫‪(3) This Amazingly Symmetrical World.‬‬

‫∫‪ä√b‰n€a@ÚÓ€b‬‬

‫‪‬‬ ‫‪‬‬

‫ﺑَ َﲑﺍﻡ ﻳَﺮﻟِﻴﻘَﺎﻳﺎ *‬

‫خ ﺧﻼﻝ ﺯﻳﺎﺭﺓ »ﺑﺎﻭﻝ ﺩﻳﺮﺍﻙ« ﺍﻟﻔﻴﺰﻳﺎﺋﻲ ﺍﻟﺸﻬﲑ ﻭﺃﺣﺪ‬ ‫ﻣﺆﺳﺴﻲ ﻣﻴﻜﺎﻧﻴﻜﺎ ﺍﻟﻜﻮﺍﻧﺘﻮﻡ ﳉﺎﻣﻌﺔ ﻣﻮﺳﻜﻮ‪ُ ،‬ﻃﻠِﺐ ﻣﻨﻪ‬ ‫ﺃﻥ ﻳَ ْﻜﺘُﺐ ﺑﻌﺾ ﺍﻟﻜﻠﻤﺎﺕ ﰲ ﺩﻓﺘﺮ ﺍﻟﺸﺮﻑ ﻟﻠﺠﺎﻣﻌﺔ ﻟﻜﻲ ﺗُ َﺴ ﱠﺠﻞ‬ ‫ﻭﺗُﻨْﻘَﻞ ﺇﱃ ﺍﻷﺟﻴﺎﻝ ﺍﻟﻘﺎﺩﻣﺔ‪ .‬ﻭﳌﺎ ﻛﺎﻥ »ﺩﻳﺮﺍﻙ« ﻳَ ْﻌﻠﻢ ﺃﻥ ﻫﺬﺍ‬ ‫ﺍﻟﻌﺮﺽ ﻻ ﻳُﻘ ﱠﺪﻡ ﺇﻻّ ﻟﻜﺒﺎﺭ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﺷﻌﺮ ﺑﻀﺮﻭﺭﺓ ﺍﻟﺘﻔﻜﲑ ﺑﻌﺾ‬ ‫ﺍﻟﻮﻗﺖ‪ ،‬ﻷﻥ ﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ ﺳﻮﻑ ﻳﻜﺘﺒﻪ ‪-‬ﳌﺎ ﻛﺎﻥ ﺳﻴﺘﻢ ﻧﻘﻠﻪ ﺇﱃ‬ ‫ﺍﻷﺟﻴﺎﻝ ﺍﻟﻘﺎﺩﻣﺔ‪ -‬ﳚﺐ ﺃﻥ ﳛﻤﻞ ﻣﻌﺎﱐ ﻛﺜﲑﺓ ﻣﻦ ﻧﺎﺣﻴﺔ‪ ،‬ﻭﻣﻦ‬ ‫ﻭﺳ َﺮﻳﺎﻧﻪ‬ ‫ﻭﺭ َﻭﺍﺟﻪ َ‬ ‫ﻧﺎﺣﻴﺔ ﺃﺧﺮﻯ ﳚﺐ ﺃﻥ ﻳُ َﺤﺎﻓﻆ ﻋﻠﻰ َﺩﻳْ ُﻤﻮ َﻣﺘﻪ َ‬ ‫ﺑﲔ ﻛﻞ ﺍﻷﺟﻴﺎﻝ‪ .‬ﻓﻜﺘﺐ »ﺩﻳﺮﺍﻙ« ﺍﻟﺬﻱ ﺃَ ْﻣ َﺴﻚ ﺑﺎﻟﻘﻠﻢ ﺑﲔ‬ ‫ﺎﺋﻲ ﻣﻦ ﲨﺎﻝ‬ ‫ﺃﻧﺎﻣﻠﻪ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﺍﳌﻮﺟﺰﺓ‪» :‬ﻻ ﻳَﺨﻠﻮ ﻗﺎﻧﻮﻥ ﻓِﻴ ْﺰﻳَ ّ‬ ‫ﺭﻳﺎﺿﻲ«‪ .‬ﰲ ﺍﻟﻮﺍﻗﻊ‪ ،‬ﻛﺎﻥ »ﺩﻳﺮﺍﻙ« ﻳﻌﻠﻢ ﺃﻥ ﻛﻞ ﺍﳌﺨﻠﻮﻗﺎﺕ‬ ‫ﲤﻠﻚ ﺣﺴﺎﺑﺎﺕ ﺭﻳﺎﺿﻴﺔ ﻗﻮﻳﺔ ﻭﻛﺎﻥ ﻳُﺒﻴﱢﻦ ﺫﻟﻚ ﺑﻮﺿﻮﺡ‪ .‬ﻭﻋﻨﺪ‬ ‫ﺍﻟﻨﻈﺮ ﺇﱃ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﺍﳌﻮﺟﺰﺓ ﻣﻦ ﻫﺬﻩ ﺍﻟﺰﺍﻭﻳﺔ‪ ،‬ﻓﻠﺴﻮﻑ ﻧُ ْﺪﺭﻙ‬ ‫ﺟﻴﺪﴽ ﻣﺎ ﻳُﺮﻳﺪ ﺃﻥ ﻳﻘﻮﻟﻪ‪.‬‬

‫ﻓﻜﻤﺎ ﺃﻥ ﺍﳋﻮﺍﺹ ﺍﻟﻄﺒﻴﻌﻴﺔ ﻭﺍﻟﻜﻴﻤﻴﺎﺋﻴﺔ ﻟﻠﻤﻮﺟﻮﺩﺍﺕ ﲨﻴﻌﻬﺎ‬ ‫ﺗﺎﺑﻌﺔ ﻟﻘﻮﺍﻧﲔ ﺭﻳﺎﺿﻴﺔ‪ ،‬ﻓﺈﻥ ﺳﻄﻮﺣﻬﺎ ﺍﻟﻈﺎﻫﺮﺓ ﺃﻳﻀﴼ ﻣﺮﺗﺒﻄﺔ ﲤﺎﻣﴼ‬ ‫ﺑﺎﳌﺒﺎﺩﺉ ﺍﳊﺴﺎﺑﻴﺔ‪ .‬ﻭﻋﻨﺪ ﻧﻈﺮﻧﺎ ﻟﻠﻮﺟﻮﺩ ‪‬ﺬﻩ ﺍﻟﻌﲔ؛ ﻓﺈﻧﻨﺎ ﺳﻨﺼﻞ‬ ‫ﺍﻷﺧﺎﺫ ﺍﻟﺒﺎﺩﻱ ﰲ ﻭﺟﻬﻪ ﻭﻣﻈﻬﺮﻩ ﺟﻨﺒﴼ ﺇﱃ‬ ‫ﺑﺎﻟﻀﺮﻭﺭﺓ ﺇﱃ ﺍﳉﻤﺎﻝ ﱠ‬ ‫ﺟﻨﺐ ﻣﻊ ﺍﻟﺘﻜﺎﻣﻞ ﺍﻟﻜﺎﻣﻦ ﰲ ﺑﻨﺎﺋﻪ ﻭﺗﻜﻮﻳﻨﻪ‪ .‬ﻫﺬﺍ ﺍﳉﻤﺎﻝ ﺍﻟﺒﺎﺩﻱ‬ ‫ٍّ‬ ‫ﻛﺘﺠﻞ‬ ‫ﻭﺍﻟﻈﺎﻫﺮ ﰲ ﺍﳌﻈﻬﺮ ﺍﳋﺎﺭﺟﻲ ﻟﻠﻤﻮﺟﻮﺩﺍﺕ ﺍﻟﱵ ُﺧﻠِﻘﺖ‬ ‫ﻷﲰﺎﺀ ﺍﷲ »ﺍﳌﺼﻮﺭ« ﻭ»ﺍﻟﺼﺎﻧﻊ« ﻭ»ﺍﻟﺒﺎﺭﺉ« ﻭ»ﺍﳉﻤﻴﻞ« ﻫﻮ‬ ‫ﻣﺮﺗﺒﻂ ﺑﻮﺟﻮ ِﺩ ﺃﻛﺜﺮ ﻣﻦ ﻋﻨﺼﺮ ُﻣﺘﱠﺤﺪ ﻣﻌﴼ ﰲ ﻧﻔﺲ ﺍﻟﻠﺤﻈﺔ‪ .‬ﺇﻥ‬ ‫ﺃﻫﻢ ﻋﻨﺼﺮ ﻣﻦ ﺑﲔ ﻫﺬﻩ ﺍﻟﻌﻨﺎﺻﺮ ﻫﻮ ﺍﳉﻤﺎﻝ ﺍﳌﺘﻨﺎﻏﻢ ﻭﺍﳌﺘﻨﺎﺳﻖ‬

‫ﰲ ﺍﳌﻘﺎﻳﻴﺲ ﻓﻴـﻤﺎ‬ ‫ﺑﻴـﻦ ﺃﺟـﺰﺍﺋـﻪ‪،‬‬ ‫ﻌـﺮﻑ‬ ‫ﻭﺍﻟـﺬﻱ ﻳُ ﱠ‬ ‫ﺑـ ِ‬ ‫»ﺳ َﻴﻤﺘْ ِﺮﻳّﺔ« ﺍﳉﻤﺎﻝ؛ ﺇﺫ ﺇﻥ ﺍﳌﻮﺟﻮﺩﺍﺕ ﻗﺪ ُﺧﻠِﻘﺖ ﺑﺈﺑﺪﺍﻉ‬ ‫ﺭﺍﺋﻊ ﻭﰲ ﺧﺼﻮﺻﻴﺎﺕ ﺍﻟﺘﻨﺎﻇﺮ ﻭﺍﻟﺘﻤﺎﺛﻞ ﺍﳌﺘﻌﺪﺩ ﺟ ّﺪﴽ‪.‬‬

‫ﺇﻥ ﺃﺷﻬﺮ ﻫﺬﻩ ﺍﻷﻧﻮﺍﻉ ﺍﻟﺴﻴﻤﺘﺮﻳﺔ ﺃﻱ ﺍﻟﺘﻨﺎﻇﺮﻳﺔ ﻫﻮ ﲤﺎﺛﻞ‬ ‫»ﺍﳌ ِْﺮﺁﺓ« ﺍﻟﻴﻤﲔ ﻭﺍﻟﺸﻤﺎﻝ‪ .‬ﺇﻥ ﻛﻞ ﺟﺴﻢ ّ‬ ‫ﺗﻨﺎﻇﺮﺍ ﻭﲤﺎﺛ ً‬ ‫ﻼ‬ ‫ﻳﺸﻜﻞ ً‬ ‫ﻛﺎﻣ ً‬ ‫ﻼ ﻣﻊ ﻃﻴﻔﻪ ﺍﳌﻨﻌﻜﺲ ﻋﻠﻰ ﺍﳌﺮﺁﺓ‪ .‬ﺇﻥ ﺍﻟﺘﻤﺎﺛﻞ ﻭﺍﻟﺘﻨﺎﻇﺮ ﺍﻟﺬﻱ‬ ‫ﻻ ﳜﺘﻠﻒ ﻋﻦ ﺫﻟﻚ ﻗﻂ‪ ،‬ﻫﻮ ﺍﻟﺘﻤﺎﺛﻞ ﺍﳌﻮﺟﻮﺩ ﰲ ﺑﺪﻥ ﺍﻹﻧﺴﺎﻥ‪.‬‬ ‫ﺇﻥ َﻃﻴﻒ ﺃﻭ ﺧﻴﺎﻝ ﺟﻨﺒَﻲ ﺍﻟﻴﻤﲔ ﻭﺍﻟﻴﺴﺎﺭ ﰲ ﺃﺟﺴﺎﺩﻧﺎ ﻫﻮ ﲤﺎﺛﻞ‬ ‫ﺍﻟﻮﺳﻂ‬ ‫ﻭﺗﻄﺎﺑﻖ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻤﺎ‪ .‬ﻭﻭﻓﻘﴼ ﻟﻠﺨﻂ ﺍﻟﺬﻱ ﻳﺘﻢ ﺭﲰﻪ ﰲ َ‬ ‫ﲤﺎﻣﴼ ﻟﺘﻘﺴﻴﻢ ﺍﻟﺒﺪﻥ ﺇﱃ ﻗﺴﻤﲔ ﻣﻦ ﺍﳉﺒﻬﺔ ﻭﺍﻷﻧﻒ ﻭﺍﻟﻔﻚ‬ ‫ﺟﺰﺀ‬ ‫ﻭﺍﻟﺼﺪﺭ‪ ،‬ﻓﺈﻥ ﻫﺬﺍ ﻳُﻌﺘﱪ ﺗﻨﺎﻇﺮﴽ ﺑﲔ ﺟﺰﺃَﻳْﻦ‪ .‬ﻭﻟﻮ ﺃﺧﺬﻧﺎ ً‬ ‫ﻣﻦ ﻫﺬﻳﻦ ﺍﳉﺰﺃَﻳْﻦ‪ ،‬ﻭﺃﺳﻨﺪﻧﺎﻩ ﻋﻠﻰ ﺍﳌﺮﺁﺓ ﻣﻦ ﻧﻔﺲ ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ‬ ‫ﰎ ﺍﻟﻘﻄﻊ ﻓﻴﻪ‪ ،‬ﻓﻠﺴﻮﻑ ﻳﻨﺘﺞ ﺧﻴﺎﻝ ﺃﻭ ﻃﻴﻒ ﺟﺴﺪ ﻣﺘﻄﺎﺑﻖ‬ ‫ﲤﺎﻣﴼ ﻣﻊ ﺍﻟﻄﻴﻒ ﺃﻭ ﺍﳋﻴﺎﻝ ﺍﳌﻨﻌﻜﺲ ﻋﻠﻰ ﺍﳌﺮﺁﺓ‪ .‬ﻭﺍﻟﺴﺒﺐ ﻟﻜﻲ‬ ‫ﻭﺍﻟﻌﻴْﻨﲔ ﻭﺍﻷﺫﻧﲔ‬ ‫ﻭﺍﻟﺴﻴﻘﺎﻥ َ‬ ‫ﻳﻜﻮﻥ ﺍﻷﻣﺮ ﻛﺬﻟﻚ ﻫﻮ ﺃﻥ ﺍﻷَﺫﺭﻉ ﱢ‬ ‫ﻭﺍﻷﻧﻒ ﻭﺍﻟﺸﻔﺎﻩ ﻭﻣﺎ ﺷﺎﺑﻪ ﺫﻟﻚ ﻣﻦ ﻛﻞ ﺍﻷﻋﻀﺎﺀ ﻗﺪ ﰎ ﺧﻠﻘﻬﺎ‬ ‫ﻣﺘﻨﺎﻇﺮﺓ ﻭﻓﻘﴼ ﻟﻠﺨﻂ ﺍﻟﺬﻱ ﲢﺪﺛﻨﺎ ﻋﻨﻪ‪ .‬ﻧﻔﺲ ﻫﺬﺍ ﺍﻟﺘﻜﻮﻳﻦ ﻭﺍﻟﺒﻨﺎﺀ‬ ‫ﺍﳌﺘﻨﺎﺳﻖ ﻣﻮﺟﻮﺩ ﺃﻳﻀﴼ ﰲ ﺍﻟﻐﺎﻟﺒﻴﺔ ﺍﻟﻌﻈﻤﻰ ﻣﻦ ﺫﻭﺍﺕ ﺍﻟﺮﻭﺡ‪.‬‬ ‫ﻓﻜﻞ ﺍﻟﺜﺪﻳﻴﺎﺕ ﻭﺍﻟﺰﻭﺍﺣﻒ ﻭﺍﻟﻄﻴﻮﺭ ﻗﺪ ﰎ َﺧ ْﻠﻘُﻬﺎ ﰲ ﻫﺬﺍ ﺍﻟﺒﻨﺎﺀ‬ ‫ﺍﳌﺘﻨﺎﻇﺮ ﻭﺍﳌﺘﻤﺎﺛﻞ‪.‬‬ ‫ﻳﺎ ﺗُﺮﻯ ﻫﻞ ّ‬ ‫ﻓﻜﺮﻧﺎ ﻗﻂ ﰲ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﺍﻟﺘﺎﱄ؟ »ﻋﻨﺪ ﺍﻟﻨﻈﺮ‬ ‫ﰲ ﺍﳌﺮﺁﺓ ﳌﺎﺫﺍ ﻧﺮﻯ ﺟﺎﻧﺒﻨﺎ ﺍﻷﳝﻦ ﻳﺴﺎﺭﴽ ﻭﺟﺎﻧﺒﻨﺎ ﺍﻷﻳﺴﺮ ﳝﻴﻨﴼ‪،‬‬ ‫ﻭﻻ ﻧﺮﻯ ﺍﳉﺰﺀ ﺍﻷﺳﻔﻞ ﻋﻠﻮﻳﴼ ﻭﺍﳉﺰﺀ ﺍﻷﻋﻠﻰ ﰲ ﺍﻷﺳﻔﻞ؟«‬ ‫ﺳﺆﺍﻝ ﻣﻨﻄﻘﻲ ﻷﻧﻪ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻤﺮﺁﺓ ﻻ ﻓﺮﻕ ﰲ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻴﻤﲔ‬ ‫ﻭﺍﻟﺸﻤﺎﻝ ﺃﻭ ﺑﲔ ﺍﻷﻋﻠﻰ ﻭﺍﻷﺳﻔﻞ‪ .‬ﺳﺒﺐ ﺫﻟﻚ ﻻ ﺑﺪ ﻭﺃﻥ ﻳﻜﻮﻥ‬ ‫ﻣﺘﻌﻠﻘﴼ ﲜﺴﻤﻨﺎ ﳓﻦ‪ّ .‬‬ ‫ﻓﻜﺮ ﻟﻮ ﺃﻥ ﲜﺎﻧﺒﻚ ﻓﺮ ًﺩﺍ ﻳﺮﻗﺪ ﻋﻠﻰ ﺟﺎﻧﺒﻪ‬ ‫ﺍﻷﳝﻦ ﻭﻭﺟﻬﻪ ﻋﻜﺴﻲ ﻟﻠﻤﺮﺁﺓ‪ ،‬ﻓﻠﺴﻮﻑ ﺗﺮﺍﻩ ﻋﻠﻰ ﺍﳌﺮﺁﺓ ﻛﻔﺮﺩ‬ ‫ﻳﺮﻗﺪ ﻓﻮﻕ ﺟﺎﻧﺒﻪ ﺍﻷﳝﻦ‪.‬‬ ‫ﺍﻟﺴﻨﺔ ﺍﻷﻭﱃ ‪ -‬ﺍﻟﻌﺪﺩ )‪٢٩ ٢٠٠٦ (٣‬‬

‫ﻛﺘﺎﺏ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﺇﱃ ﺍﳌﻨﺬﺭ ﺑﻦ ﺳﺎﻭﺓ ﻭﺍﱄ ﺍﻷﺣﺴﺎﺀ ‪ /‬ﻣﺘﺤﻒ ﻃﻮﺏ ﻗﺎﰊ ‪ -‬ﺇﺳﻄﻨﺒﻮﻝ‬

‫ﺧﺎﲤﺔ‬ ‫ﻭﳑﺎ ﺗﻘﺪﻡ ﻳﺘﻀﺢ ﻟﻨﺎ ﲜﻼﺀ ﺇﱃ ﺃﻱ ﻣﺪﻯ ﻳﻌﺘﱪ ﺍﻟﺘﺴﺎﻣﺢ ﺍﻹﳚﺎﰊ‬ ‫ﺑﻮﺻﻔﻪ ﺗﺴﺎﳏﴼ ﺷﺎﻣ ً‬‫ﻼ ﺃﻭ ﺗﺴﺎﳏﴼ ﺩﻳﻨﻴﴼ‪ -‬ﻣﻦ ﺍﻟﻌﻨﺎﺻﺮ ﺍﻷﺳﺎﺳﻴﺔ‬ ‫ﰲ ﺗﻌﺎﻟﻴﻢ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻣﻦ ﺍﻷﻫﺪﺍﻑ ﺍﻟﱵ ﺗﺮﻣﻲ ﺇﻟﻴﻬﺎ ﺍﻟﺘﺮﺑﻴﺔ‬ ‫ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬ ‫ﻭﻣﻦ ﻫﻨﺎ ﻓﺈﻥ ﺍﻟﺘﺰﺍﻡ ﺍﳌﺴﻠﻤﲔ ﺑﺬﻟﻚ ﻭﲪﺎﻳﺘﻬﻢ ﳊﻘﻮﻕ ﺃﺗﺒﺎﻉ‬ ‫ﺍﻟﺪﻳﺎﻧﺎﺕ ﺍﻷﺧﺮﻯ ﺍﻟﺬﻳﻦ ﻳﻌﻴﺸﻮﻥ ﰲ ﺍﳌﺠﺘﻤﻌﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﺃﻣﺮ‬ ‫ﻳﺪﺧﻞ ﰲ ﺇﻃﺎﺭ ﺍﻟﺘﺰﺍﻣﺎ‪‬ﻢ ﺍﻟﺪﻳﻨﻴﺔ ﺍﻟﱵ ﺗﻘﻀﻲ ﺑﺎﳊﻔﺎﻅ ﻭﺍﻟﺪﻓﺎﻉ‬ ‫ﻋﻦ ﺍﳊﻘﻮﻕ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﻟﻌﺎﻣﺔ ﻟﻠﺠﻤﻴﻊ‪ .‬ﻭﺃﻱ ﲡﺎﻭﺯ ﺃﻭ ﻋﺪﻭﺍﻥ ﻋﻠﻰ‬ ‫ﻫﺬﻩ ﺍﳊﻘﻮﻕ ﻳﻌﺪ ﲡﺎﻭﺯﴽ ﻭﻋﺪﻭﺍﻧﴼ ﻋﻠﻰ ﺗﻌﺎﻟﻴﻢ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻫﻮ ﺃﻣﺮ‬ ‫ﳚﺐ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﺍﻟﺘﺼﺪﻱ ﻟﻪ ﺑﻜﻞ ﺍﻟﻮﺳﺎﺋﻞ‪ .‬ﻭﰲ ﻫﺬﺍ ﺍﻹﻃﺎﺭ‬ ‫ﻳُﻔﻬﻢ ﺃﻳﻀﴼ ﺣﺪﻳﺚ ﺍﻟﻨﱯ ‪» :‬ﻣﻦ ﺭﺃﻯ ﻣﻨﻜﻢ ﻣﻨﻜﺮﴽ ﻓﻠﻴﻐﲑﻩ‬ ‫ﺑﻴﺪﻩ‪ ،‬ﻓﺈﻥ ﱂ ﻳﺴﺘﻄﻊ ﻓﺒﻠﺴﺎﻧﻪ‪ ،‬ﻓﺈﻥ ﱂ ﻳﺴﺘﻄﻊ ﻓﺒﻘﻠﺒﻪ‪ ،‬ﻭﺫﻟﻚ‬ ‫ﺃﺿﻌﻒ ﺍﻹﳝﺎﻥ« )ﺭﻭﺍﻩ ﻣﺴﻠﻢ(‪ .‬ﻭﻣﻦ ﻫﻨﺎ ﻓﺈﻧﻪ ﻟﻴﺲ ﻣﻦ ﺍﻟﺘﺴﺎﻣﺢ‬ ‫ﰲ ﺷﻲﺀ ﺍﻟﻮﻗﻮﻑ ﻣﻮﻗﻒ ﺍﳌﺘﻔﺮﺝ ﺣﻴﺎﻝ ﺍﻟﻈﻠﻢ ﻭﺍﻟﻘﺴﻮﺓ ﺍﻟﻠﺬﻳﻦ‬ ‫ﻳﺘﻌﺮﺽ ﳍﻤﺎ ﺃﻱ ﺇﻧﺴﺎﻥ‪ ،‬ﺑﺼﺮﻑ ﺍﻟﻨﻈﺮ ﻋﻦ ﺟﻨﺴﻪ ﺃﻭ ﻟﻮﻧﻪ ﺃﻭ‬ ‫ﻋﻘﻴﺪﺗﻪ‪.‬‬ ‫ﻭﰲ ﺍﳋﺘﺎﻡ ﺃﻭﺩ ﺃﻥ ﺃﺷﲑ ﺇﱃ ﺇﺣﺪﻯ ﺍﳌﺄﺛﻮﺭﺍﺕ ﺍﻟﺜﺎﺑﺘﺔ ﻋﻦ ﺍﳋﻠﻴﻔﺔ‬ ‫‪٢٨‬‬

‫ﺍﻟﺴﻨﺔ ﺍﻷﻭﱃ ‪ -‬ﺍﻟﻌﺪﺩ )‪٢٠٠٦ (٣‬‬

‫ﺍﻟﺜﺎﱐ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ‪ ‬ﻭﺍﻟﱵ ﺗﻌﺪ ﳕﻮﺫﺟﴼ ﺭﺍﺋﻌﴼ ﻋﻠﻰ ﺍﻟﺘﺴﺎﻣﺢ‬ ‫ﺍﻹﺳﻼﻣﻲ ﺍﻹﳚﺎﰊ‪ .‬ﻓﻘﺪ ﻛﺎﻥ ﻋﻤﺮ ‪ ‬ﻳﺘﺠﻮﻝ ﻛﻌﺎﺩﺗﻪ ﰲ ﺷﻮﺍﺭﻉ‬ ‫ﺍﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ ﻳﺘﻔﻘّﺪ ﺃﺣﻮﺍﻝ ﺍﻟﺮﻋﻴﺔ‪ ،‬ﻓﺮﺃﻯ ﺷﻴﺨﴼ ﻃﺎﻋﻨﴼ ﰲ ﺍﻟﺴﻦ‬ ‫ﻳﺘﺴﻮﻝ ﰲ ﺍﻟﻄﺮﻳﻖ‪ ،‬ﻓﺴﺄﻝ ﻋﻦ ﺃﻣﺮﻩ ﻭﻋﻠﻢ ﺃﻧﻪ ﻳﻬﻮﺩﻱ‪ .‬ﻓﺤﺰﻥ‬ ‫ﺍﳋﻠﻴﻔﺔ ﳌﺎ ﺃﺻﺎﺏ ﻫﺬﺍ ﺍﻟﺸﻴﺦ ﺍﳍﺮﻡ ﳑﺎ ﺍﺿﻄﺮﻩ ﺇﱃ ﺍﻟﺘﺴﻮﻝ‪ ،‬ﻭﺃﻣﺮ‬ ‫ﺨﺼﺺ ﻟﻪ ﻭﻟﻨﻈﺮﺍﺋﻪ ﻣﻌﺎﺵ ﺛﺎﺑﺖ ﻣﻦ ﺑﻴﺖ ﻣﺎﻝ ﺍﳌﺴﻠﻤﲔ‬ ‫ﺑﺄﻥ ﻳُ ﱠ‬ ‫ﻳﺘﻴﺢ ﻟﻪ ﺣﻴﺎﺓ ﻛﺮﳝﺔ‪ .‬ﻭﻫﺬﺍ ﺍﳋﻠﻴﻔﺔ ﻫﻮ ﻧﻔﺴﻪ ﺻﺎﺣﺐ ﺍﻟﻌﺒﺎﺭﺓ‬ ‫ﺍﻟﺸﻬﲑﺓ‪» :‬ﻣﱴ ﺍﺳﺘﻌﺒﺪﰎ ﺍﻟﻨﺎﺱ ﻭﻗﺪ ﻭﻟﺪ‪‬ﻢ ﺃﻣﻬﺎ‪‬ﻢ ﺃﺣﺮﺍﺭﴽ«‪.‬‬ ‫ﻭﻣﻦ ﻫﺬﻩ ﺍﻷﻣﺜﻠﺔ ‪-‬ﻭﻏﲑﻫﺎ ﻛﺜﲑ‪ -‬ﻳﺘﺠﻠﻰ ﺑﻮﺿﻮﺡ ﻣﺪﻯ‬ ‫ﺣﺮﺹ ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﺍﻟﺪﻓﺎﻉ ﻋﻦ ﺣﺮﻳﺔ ﺍﻹﻧﺴﺎﻥ ﻭﻛﺮﺍﻣﺘﻪ ﻭﺣﻘﻮﻗﻪ‬ ‫ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﻟﻌﺎﻣﺔ ﺑﺼﺮﻑ ﺍﻟﻨﻈﺮ ﻋﻦ ﺍﻧﺘﻤﺎﺀﺍﺗﻪ ﺍﻟﻌِﺮﻗﻴﺔ ﺃﻭ ﺍﻟﺪﻳﻨﻴﺔ ﺃﻭ‬ ‫ﺍﻟﺜﻘﺎﻓﻴﺔ‪ .‬ﻭﺫﻟﻚ ﻛﻠﻪ ﻳﻌﱪ ﺗﻌﺒﲑﴽ ﻻ ﻳﻘﺒﻞ ﺍﻟﺘﺄﻭﻳﻞ ﻋﻦ ﺍﻟﺘﺴﺎﻣﺢ‬ ‫ﺍﻹﺳﻼﻣﻲ ﺍﻟﺬﻱ ﺳﻴﻈﻞ ﻋﻨﻮﺍﻧﴼ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﺇﱃ ﺁﺧﺮ ﺍﻟﺰﻣﺎﻥ‪.‬‬ ‫)*( ﻭﺯﻳﺮ ﺍﻷﻭﻗﺎﻑ ﻭﺭﺋﻴﺲ ﺍﳌﺠﻠﺲ ﺍﻷﻋﻠﻰ ﻟﻠﺸﺆﻭﻥ ﺍﻹﺳﻼﻣﻴﺔ ‪ -‬ﲨﻬﻮﺭﻳﺔ ﻣﺼﺮ‬ ‫ﺍﻟﻌﺮﺑﻴﺔ‪.‬‬ ‫)‪ (١‬ﺇﺷﺎﺭﺓ ﺇﱃ ﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ‪» :‬ﻛﻞ ﺑﲏ ﺁﺩﻡ ﺧﻄﺎﺀ‪ ،‬ﻭﺧﲑ ﺍﳋﻄﺎﺋﲔ ﺍﻟﺘﻮﺍﺑﻮﻥ«‪.‬‬ ‫)ﺭﻭﺍﻩ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻭﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﺑﻦ ﻣﺎﺟﺔ(‪.‬‬ ‫‪‬ﻭ َﺟ َﻌ ْﻠﻨَ ُ‬ ‫ﺎﻛ ْﻢ ُﺷ ُﻌﻮﺑﴼ َﻭﻗَﺒَﺎﺋ َ‬ ‫ِﻞ ﻟِﺘَ َﻌ َﺎﺭﻓُﻮﺍ‪) ‬ﺍﳊﺠﺮﺍﺕ‪:‬‬ ‫)‪ (٢‬ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ‪َ :‬‬ ‫‪.(١٣‬‬

‫ﻭﺍﻟﻮﻋﻲ ﺑﺬﻟﻚ ﻛﻠﻪ ﺃﻣﺮ ﺿﺮﻭﺭﻱ ﳚﺐ ﺃﻥ ﻧﻌﻠﻤﻪ ﻟﻸﺟﻴﺎﻝ‬ ‫ﺍﳉﺪﻳﺪﺓ‪ ،‬ﻭﺑﺼﻔﺔ ﺧﺎﺻﺔ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﻘﺪﻭﺓ ﻭﻟﻴﺲ ﻋﻦ ﻃﺮﻳﻖ‬ ‫ﺍﻟﺘﻠﻘﲔ‪ .‬ﻭﻻ ﺟﺪﺍﻝ ﰲ ﺃﻥ ﺍﳊﻮﺍﺭ ﻗﺪ ﺃﺻﺒﺢ ﰲ ﻋﺼﺮﻧﺎ ﺍﳊﺎﺿﺮ‬ ‫ﺃﻛﺜﺮ ﺇﳊﺎﺣﴼ ﻣﻦ ﺃﻱ ﻭﻗﺖ ﻣﻀﻰ‪ ،‬ﺑﻞ ﺃﺻﺒﺢ ﺿﺮﻭﺭﺓ ﻣﻦ‬ ‫ﺿﺮﻭﺭﺍﺕ ﺍﻟﻌﺼﺮ‪ ،‬ﻟﻴﺲ ﻓﻘﻂ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﻷﻓﺮﺍﺩ ﻭﺍﳉﻤﺎﻋﺎﺕ‪،‬‬ ‫ﻭﺇﳕﺎ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﻟﻌﻼﻗﺎﺕ ﺑﲔ ﺍﻷﻣﻢ ﻭﺍﻟﺸﻌﻮﺏ ﺍﳌﺨﺘﻠﻔﺔ‪.‬‬ ‫ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺑﻌﺾ ﺍﻟﺪﻭﻝ ﰲ ﺍﻟﻘﺮﻥ ﺍﳉﺪﻳﺪ ﻻ ﺗﺰﺍﻝ ﺗﻔﻀﻞ‬ ‫ﺷﺮﻳﻌﺔ ﺍﻟﻐﺎﺏ ﺑﺪﻻً ﻣﻦ ﺍﻟﻠﺠﻮﺀ ﺇﱃ ﺍﳊﻮﺍﺭ‪ ،‬ﻓﺈﻥ ﻋﻠﻰ ﺍﳌﺠﺘﻤﻊ‬ ‫ﻳﺼﺤﺢ ﺍﻷﻭﺿﺎﻉ‪ ،‬ﻭﻳﻌﻴﺪ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﺪﻭﻝ ﺍﳋﺎﺭﺟﺔ‬ ‫ﺍﻟﺪﻭﱄ ﺃﻥ ّ‬ ‫ﻋﻠﻰ ﺍﻟﻘﻴﻢ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﺍﳊﻀﺎﺭﻳﺔ ﺇﱃ ﺻﻮﺍ‪‬ﺎ ﺣﱴ ﺗﻨﺼﺎﻉ ﺇﱃ‬ ‫ﺍﻷﺳﻠﻮﺏ ﺍﳊﻀﺎﺭﻱ ﰲ ﺍﻟﺘﻌﺎﻣﻞ ﻭﻫﻮ ﺍﳊﻮﺍﺭ‪ .‬ﻓﻠﻴﺲ ﻫﻨﺎﻙ ﻣﻦ‬ ‫ﺳﺒﻴﻞ ﺇﱃ ﺣﻞ ﺍﳌﺸﻜﻼﺕ ﻭﲡﻨﺐ ﺍﻟﻨـﺰﺍﻋﺎﺕ ﺇﻻ ﻣﻦ ﺧﻼﻝ‬ ‫ﺍﳊﻮﺍﺭ‪.‬‬ ‫)‪(٢‬‬

‫ﻭﻣﻦ ﻣﻨﻄﻠﻖ ﺍﻷﳘﻴﺔ ﺍﻟﺒﺎﻟﻐﺔ ﻟﻠﺘﻌﺎﺭﻑ ﺑﲔ ﺍﻷﻣﻢ ﻭﺍﻟﺸﻌﻮﺏ‬ ‫ﻭﺍﳊﻀﺎﺭﺍﺕ ﻭﺍﻷﺩﻳﺎﻥ ‪-‬ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺍﻻﺧﺘﻼﻓﺎﺕ ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ‪-‬‬ ‫ﻛﺎﻧﺖ ﺩﻋﻮﺓ ﺍﻹﺳﻼﻡ ﺇﱃ ﺍﳊﻮﺍﺭ ﺑﲔ ﺍﻷﺩﻳﺎﻥ‪ .‬ﻭﺫﻟﻚ ﳌﺎ ﻟﻸﺩﻳﺎﻥ‬ ‫ﻣﻦ ﺗﺄﺛﲑ ﻋﻤﻴﻖ ﰲ ﺍﻟﻨﻔﻮﺱ‪ .‬ﻭﻳﻌﺪ ﺍﻹﺳﻼﻡ ﺃﻭﻝ ﺩﻳﻦ ﻳﻮﺟﻪ ﻫﺬﻩ‬ ‫ﺍﻟﺪﻋﻮﺓ ﻭﺍﺿﺤﺔ ﺻﺮﳛﺔ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪﴿ :‬ﻗ ْ‬ ‫ُﻞ ﻳَﺎ ﺃَ ْﻫ َﻞ ﺍﻟْ ِﻜﺘَ ِ‬ ‫ﺎﺏ‬ ‫ﺗَ َﻌﺎﻟَ ْﻮﺍ ﺇِﻟَﻰ َﻛﻠ َِﻤ ٍﺔ َﺳ َﻮﺍ ٍﺀ ﺑَﻴْﻨَﻨَﺎ َﻭﺑَﻴْﻨَ ُﻜ ْﻢ ﺃَﻻﱠ ﻧَ ْﻌﺒُ َﺪ ﺇِﻻﱠ ﺍﷲَ َﻭﻻَ ﻧُ ْﺸﺮ َ‬ ‫ِﻙ ﺑِ ِﻪ‬ ‫ِﻦ ُﺩﻭ ِﻥ ﺍﷲِ ﻓَﺈ ِْﻥ ﺗَ َﻮﻟﱠ ْﻮﺍ ﻓَﻘُﻮﻟُﻮﺍ‬ ‫َﺷﻴْﺌًﺎ َﻭﻻَ ﻳَﺘﱠ ِﺨ َﺬ ﺑَ ْﻌ ُﻀﻨَﺎ ﺑَ ْﻌ ًﻀﺎ ﺃَ ْﺭﺑَﺎﺑًﺎ ﻣ ْ‬ ‫ِﻤﻮ َﻥ﴾ )ﺁﻝ ﻋﻤﺮﺍﻥ‪.(٦٤ :‬‬ ‫ْﺍﺷ َﻬ ُﺪﻭﺍ ﺑِﺄَﻧﱠﺎ ُﻣ ْﺴﻠ ُ‬ ‫ﻭﱂ ِ‬ ‫ﻳﻜﺘﻒ ﺍﻟﻘﺮﺁﻥ ﲟﺠﺮﺩ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﳊﻮﺍﺭ ﺑﲔ ﺍﻷﺩﻳﺎﻥ‪ ،‬ﺑﻞ‬ ‫ﺭﺳﻢ ﺍﳌﻨﻬﺞ ﺍﻟﺬﻱ ﻳﻨﺒﻐﻲ ﺍﺗﺒﺎﻋﻪ ﰲ ﻣﺜﻞ ﻫﺬﺍ ﺍﳊﻮﺍﺭ‪ .‬ﻭﺫﻟﻚ ﰲ ﻗﻮﻟﻪ‬ ‫ﺗﻌﺎﱃ‪َ ﴿ :‬ﻭﻻَ ﺗُ َﺠﺎ ِﺩﻟُﻮﺍ ﺃَ ْﻫ َ‬ ‫ِﻲ ﺃَ ْﺣ َﺴ ُﻦ ﺇِﻻﱠ‬ ‫ـﻞ ﺍﻟْ ِﻜﺘَ ِ‬ ‫ﺎﺏ ﺇِﻻﱠ ﺑِﺎﻟﱠﺘِـﻲ ﻫ َ‬ ‫ِﻝ ﺇِﻟَﻴْﻨَﺎ َﻭﺃُﻧْﺰ َ‬ ‫ِﻳﻦ َﻇﻠ َُﻤﻮﺍ ِﻣﻨْ ُﻬ ْﻢ َﻭﻗُﻮﻟُﻮﺍ ﺁ َﻣﻨﱠﺎ ﺑِﺎﻟﱠﺬِﻱ ﺃُﻧْـﺰ َ‬ ‫ِﻝ ﺇِﻟَﻴْ ُﻜ ْﻢ‬ ‫ﺍﻟﱠﺬ َ‬ ‫َﻭﺇِﻟَ ُﻬﻨَﺎ َﻭﺇِﻟَ ُﻬ ُﻜ ْﻢ َﻭ ِ‬ ‫ﺍﺣ ٌﺪ َﻭﻧَ ْﺤ ُﻦ ﻟَُﻪ ُﻣ ْﺴﻠ ُِﻤﻮ َﻥ﴾ )ﺍﻟﻌﻨﻜﺒﻮﺕ‪.(٤٦ :‬‬ ‫ﺃﻣﺎ ﺍﳊﻜﻢ ﻋﻠﻰ ﺍﻵﺧﺮﻳﻦ ﺍﻟﺬﻳﻦ ﻳﺸﺎﺭﻛﻮﻧﻨﺎ ﰲ ﺍﻹﻧﺴﺎﻧﻴﺔ‪،‬‬ ‫ﻓﻴﺠﺪﺭ ﺑﻨﺎ ﺃﻥ ﻧﺘﺮﻛﻪ ﷲ ﺟﻞ ﺷﺄﻧﻪ؛ ﻭﺧﲑ ﻟﻨﺎ ﺑﺪﻻً ﻣﻦ ﺫﻟﻚ ﺃﻥ‬ ‫ﳒﺘﻬﺪ ﰲ ﺃﻥ ﻧﺴﻠﻚ ﺣﻴﺎﳍﻢ ﻣﺴﻠﻜﴼ ﻋﺎﺩﻻً ﻣﺘﺴﺎﳏﴼ ﻃﺎﳌﺎ ﱂ ﻳﺴﻴﺌﻮﺍ‬ ‫ﺇﻟﻴﻨﺎ‪ .‬ﻓﺎﻟﺪﻳﻦ ﻻ ﳛﻔﻞ ﺇﻻ ﺑﺎﻷﻋﻤﺎﻝ ﺍﻟﱵ ﻧﺘﺤﻤﻞ ﳓﻦ ﻣﺴﺌﻮﻟﻴﺘﻬﺎ؛‬ ‫ﻭﳍﺬﺍ ﻳﻘﻮﻝ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ‪َ ﴿ :‬ﻭﺃُﻣ ِْﺮ ُﺕ ﻷَ ْﻋﺪ َ‬ ‫ِﻝ‬ ‫ﺑَﻴْﻨَ ُﻜ ْﻢ ﺍﷲُ َﺭﺑﱡﻨَﺎ َﻭ َﺭﺑﱡ ُﻜ ْﻢ ﻟَﻨَﺎ ﺃَ ْﻋ َﻤﺎﻟُﻨَﺎ َﻭﻟَ ُﻜ ْﻢ ﺃَ ْﻋ َﻤﺎﻟُ ُﻜ ْﻢ ﻻَ ُﺣ ﱠﺠ َﺔ ﺑَﻴْﻨَﻨَﺎ‬ ‫َﻭﺑَﻴْﻨَ ُﻜ ْﻢ ﺍﷲُ ﻳَ ْﺠ َﻤ ُﻊ ﺑَﻴْﻨَﻨَﺎ َﻭﺇِﻟَﻴْ ِﻪ ﺍﻟْ َﻤ ِ‬ ‫ﺼﲑُ﴾ )ﺍﻟﺸﻮﺭﻯ‪.(١٥ :‬‬

‫ﺍﻟﺮﺑﺎﻋﻴﺔ ﺍﻟﺸﺮﻳﻔﺔ ﻟﻠﺮﺳﻮﻝ ‪‬‬ ‫ﻣﺘﺤﻒ ﻃﻮﺏ ﻗﺎﰊ ‪ -‬ﺇﺳﻄﻨﺒﻮﻝ‬

‫ﺍﳌﺸﺘﺮﻛﺔ ﺍﻟﱵ ﺗﺸﻜﻞ ﺍﻷﺳﺎﺱ ﺍﳌﺘﲔ ﻟﻠﺘﻌﺎﻭﻥ ﺍﻟﺒﻨّﺎﺀ ﺑﲔ ﺍﻷﻣﻢ‬ ‫ﻭﺍﻟﺸﻌﻮﺏ‪ .‬ﻭﺍﳊﻮﺍﺭ ‪‬ﺬﺍ ﺍﳌﻌﲎ ﻳُﻌﺪ ﻗﻴﻤﺔ ﺣﻀﺎﺭﻳﺔ ﻳﻨﺒﻐﻲ ﺍﳊﺮﺹ‬ ‫ﻋﻠﻴﻬﺎ ﻭﺍﻟﺘﻤﺴﻚ ‪‬ﺎ ﻭﺇﺷﺎﻋﺘﻬﺎ ﻋﻠﻰ ﲨﻴﻊ ﺍﳌﺴﺘﻮﻳﺎﺕ‪.‬‬

‫ﺍﻟﺘﺴﺎﻣﺢ ﺍﻟﺪﻳﲏ‬ ‫ﻭﻧﻈﺮﴽ ﳌﺎ ﻟﻠﺪﻳﻦ ﻣﻦ ﻋﻤﻖ ﻋﻤﻴﻖ ﰲ ﺍﻟﻨﻔﻮﺱ ﻓﺈﻥ ﺍﳊﻮﺍﺭ ﺑﲔ‬ ‫ﺍﻷﺩﻳﺎﻥ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻜﺘﺐ ﻟﻪ ﺍﻟﻨﺠﺎﺡ ﺇﻻ ﺇﺫﺍ ﺳﺎﺩ ﺍﻟﺘﺴﺎﻣﺢ‬ ‫ﺑﲔ ﺍﳌﺘﺤﺎﻭﺭﻳﻦ‪ّ ،‬‬ ‫ﻭﺣﻞ ﳏﻞ ﺍﻟﺘﻌﺼﺐ ﺍﳌﻌﺘﺎﺩ ﺑﲔ ﺃﺗﺒﺎﻉ ﺍﻟﺪﻳﺎﻧﺎﺕ‬ ‫ﺍﳌﺨﺘﻠﻔﺔ‪ .‬ﻭﻗﺪ ﺣﺮﺹ ﺍﻹﺳﻼﻡ ﻛﻞ ﺍﳊﺮﺹ ﻋﻠﻰ ﺗﺄﻛﻴﺪ ﻫﺬﺍ‬ ‫ﺍﻟﺘﺴﺎﻣﺢ ﺑﲔ ﺍﻷﺩﻳﺎﻥ ﲜﻌﻠﻪ ﻋﻨﺼﺮﴽ ﺟﻮﻫﺮﻳﴼ ﻣﻦ ﻋﻨﺎﺻﺮ ﻋﻘﻴﺪﺓ‬ ‫ﺍﳌﺴﻠﻤﲔ‪.‬‬ ‫ﻓﺎﻷﺩﻳﺎﻥ ﺍﻟﺴﻤﺎﻭﻳﺔ ﲨﻴﻌﻬﺎ ﺗُﻌﺪ ﰲ ﻧﻈﺮ ﺍﻹﺳﻼﻡ ﺣﻠﻘﺎﺕ‬ ‫ﻣﺘﺼﻠ ًﺔ ﻟﺮﺳﺎﻟﺔ ﻭﺍﺣﺪﺓ ﺟﺎﺀ ‪‬ﺎ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺮﺳﻞ ﻣﻦ ﻋﻨﺪ ﺍﷲ‬ ‫ﻋﻠﻰ ﻣﺪﻯ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻹﻧﺴﺎﱐ‪ .‬ﻭﻣﻦ ﻫﻨﺎ ﻓﺈﻥ ﻣﻦ ﺃﺻﻮﻝ ﺍﻹﳝﺎﻥ‬ ‫ﰲ ﺍﻹﺳﻼﻡ ﺍﻹﳝﺎﻥ ﲜﻤﻴﻊ ﺃﻧﺒﻴﺎﺀ ﺍﷲ ﻭﺭﺳﻠﻪ ﻭﻣﺎ ﺃﻧﺰﻝ ﻋﻠﻴﻬﻢ ﻣﻦ‬ ‫ﺍﻟﺮ ُﺳ ُ‬ ‫ﻮﻝ ﺑ َِﻤﺎ‬ ‫ﻭﺣﻲ ﺇﳍﻲ‪ .‬ﻭﰲ ﻫﺬﺍ ﻳﻘﻮﻝ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪﴿ :‬ﺁ َﻣ َﻦ ﱠ‬ ‫ﻼﺋ َ‬ ‫ﺃُﻧْﺰ َ‬ ‫ِﻦ َﺭﺑِّ ِﻪ َﻭﺍﻟْ ُﻤ ْﺆ ِﻣﻨُﻮ َﻥ ُﻛ ﱞﻞ ﺁ َﻣ َﻦ ﺑِﺎﷲِ َﻭ َﻣ َ‬ ‫ِﻜﺘِ ِﻪ َﻭ ُﻛﺘُﺒِ ِﻪ‬ ‫ِﻝ ﺇِﻟَﻴْ ِﻪ ﻣ ْ‬ ‫ﺳﻠِﻪِ﴾ )ﺍﻟﺒﻘﺮﺓ‪.(٢٨٥ :‬‬ ‫َﻭ ُﺭ ُ‬ ‫ﻭﻣﻦ ﺃﺟﻞ ﺫﻟﻚ ﳝﺘﺎﺯ ﺍﳌﻮﻗﻒ ﺍﻹﺳﻼﻣﻲ ﰲ ﺃﻱ ﺣﻮﺍﺭ ﺩﻳﲏ ﺑﺄﻧﻪ‬ ‫ﻣﻮﻗﻒ ﻣﻨﻔﺘﺢ ﻋﻠﻰ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻭﻣﺘﺴﺎﻣﺢ ﺇﱃ ﺃﺑﻌﺪ ﺍﳊﺪﻭﺩ‪ .‬ﻓﻘﺪ‬ ‫ﺃﻗﺮ ﺍﻹﺳﻼﻡ ﻣﻨﺬ ﺍﻟﺒﺪﺍﻳﺔ ﺍﻟﺘﻌﺪﺩﻳﺔ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﻴﺔ‪ ،‬ﻭﺻﺎﺭﺕ ﻫﺬﻩ‬ ‫ﺍﻟﺘﻌﺪﺩﻳﺔ ﻣﻦ ﺍﻟﻌﻼﻣﺎﺕ ﺍﳌﻤﻴﺰﺓ ﰲ ﺍﻟﺘﻌﺎﻟﻴﻢ ﺍﻹﺳﻼﻣﻴﺔ‪ .‬ﻭﺍﻷﻣﺜﻠﺔ‬ ‫ﻋﻠﻰ ﺫﻟﻚ ﻛﺜﲑﺓ ﻭﻣﺘﻌﺪﺩﺓ‪ .‬ﻓﻘﺪ ﺗﺄﺳﺲ ﳎﺘﻤﻊ ﺍﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ‬ ‫ﺑﻌﺪ ﻫﺠﺮﺓ ﺍﻟﺮﺳﻮﻝ ﺇﻟﻴﻬﺎ ﻋﻠﻰ ﺍﻟﺘﻌﺪﺩﻳﺔ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﻴﺔ‪ ،‬ﻭﻣﺎﺭﺱ‬ ‫ﺍﳌﺴﻠﻤﻮﻥ ﺫﻟﻚ ﻣﻦ ﺑﻌﺪﻩ ﻋﻤﻠﻴﴼ ﻋﻠﻰ ﻣﺪﻯ ﺗﺎﺭﳜﻬﻢ ﺍﻟﻄﻮﻳﻞ‪.‬‬ ‫ﻭﻳﺆﻛﺪ ﺫﻟﻚ ﻣﺎ ﻳﻌﺮﻓﻪ ﺍﻟﺘﺎﺭﻳﺦ ﻣﻦ ﺃﻥ ﺍﳌﺴﻠﻤﲔ ﱂ ﻳُﻜﺮِﻫﻮﺍ‬ ‫ﺃﺣﺪﴽ ﻋﻠﻰ ﺍﻟﺪﺧﻮﻝ ﰲ ﺍﻹﺳﻼﻡ‪ .‬ﻓﺎﳊﺮﻳﺔ ﺍﻟﺪﻳﻨﻴﺔ ﻣﻜﻔﻮﻟﺔ ﻟﻠﺠﻤﻴﻊ‪،‬‬ ‫ﻭﺗﻌﺪ ﻣﺒﺪﺃ ﻣﻦ ﺍﳌﺒﺎﺩﺉ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﺬﻱ ّ‬ ‫ﺃﻛﺪﻩ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﰲ‬ ‫ﻳﻦ﴾ )ﺍﻟﺒﻘﺮﺓ‪ ،(٢٥٦ :‬ﻭﰲ ﻗﻮﻟﻪ ﰲ ﻣﻮﺿﻊ‬ ‫ﻗﻮﻟﻪ‪﴿ :‬ﻻَ ﺇ ِْﻛ َﺮﺍ َﻩ ﻓِﻲ ﺍﻟ ِّﺪ ِ‬ ‫ِﻦ َﻭ َﻣ ْﻦ َﺷ َﺎﺀ ﻓَﻠْﻴَ ْﻜ ُﻔ ْﺮ﴾ )ﺍﻟﻜﻬﻒ‪.(٢٩ :‬‬ ‫َﻤ ْﻦ َﺷ َﺎﺀ ﻓَﻠْﻴُ ْﺆﻣ ْ‬ ‫ﺁﺧﺮ‪﴿ :‬ﻓ َ‬ ‫ﻭﻣﻦ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻷﺳﺎﺳﻴﺔ ﺍﳌﻌﺮﻭﻓﺔ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺷﺄﻥ‬ ‫ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻘﺎﻋﺪﺓ ﺍﳌﻌﺮﻭﻓﺔ‪» :‬ﳍﻢ ﻣﺎ ﻟﻨﺎ ﻭﻋﻠﻴﻬﻢ ﻣﺎ‬ ‫ﻋﻠﻴﻨﺎ«‪ ،‬ﺃﻱ ﳍﻢ ﻣﺎ ﻟﻨﺎ ﻣﻦ ﺣﻘﻮﻕ‪ ،‬ﻭﻋﻠﻴﻬﻢ ﻣﺎ ﻋﻠﻴﻨﺎ ﻣﻦ ﻭﺍﺟﺒﺎﺕ‪.‬‬ ‫ﺍﻟﺴﻨﺔ ﺍﻷﻭﱃ ‪ -‬ﺍﻟﻌﺪﺩ )‪٢٧ ٢٠٠٦ (٣‬‬

‫ﺍﻟﻠﺤﻴﺔ ﺍﻟﺸﺮﻳﻔﺔ ﻟﻠﺮﺳﻮﻝ ‪ / ‬ﻣﺘﺤﻒ ﻃﻮﺏ ﻗﺎﰊ ‪ -‬ﺇﺳﻄﻨﺒﻮﻝ‬

‫ﻭﻋﻲ ﺑﻀﺮﻭﺭﺓ ﺇﺗﺎﺣﺔ ﺍﻟﻔﺮﺻﺔ ﻭﻳﻌﻤﻠﻮﺍ ﺑﻪ ﺑﻄﺮﻳﻘﺔ ﺁﻟﻴﺔ‪ ،‬ﻭﺇﳕﺎ ﻳﺮﻳﺪ ﺗﺮﺑﻴﺔ ﺍﻟﻨﻔﺲ ﻭﲢﻘﻴﻖ ﺍﻟﺬﺍﺕ‬ ‫ﺃﻣﺎﻡ ﺍﻵﺧﺮﻳﻦ ﳌﻤﺎﺭﺳﺔ ﺣﺮﻳﺘﻬﻢ ﻭﺍﻟﻌﻤﻞ ﺍﳌﺴﺌﻮﻝ ﺍﻟﺬﻱ ﻳﺆ ﱠﺩﻯ ﻋﻦ ﺍﻗﺘﻨﺎﻉ‪.‬‬ ‫ﺃﻳﻀﴼ؛ ﻷﻥ ﳍﻢ ﻧﻔﺲ ﺍﳊﻖ ﺍﻟﺬﻱ‬ ‫ﻭﻳﺸﺘﻤﻞ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﱐ ﺍﻟﺬﻱ ﺃﻭﺭﺩﻧﺎﻩ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻣﻮﺭ؛‬ ‫ﻳﻄﻠﺒﻪ ﺍﻹﻧﺴﺎﻥ ﻟﻨﻔﺴﻪ‪ .‬ﻭﻫﺬﺍ ﻳﻌﲏ ﺃﻭﳍﺎ‪ :‬ﺃﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﱂ ﻳﻨﻪ ﻋﻦ ﺍﻟﺘﺴﺎﻣﺢ ﻣﻊ ﺍﻵﺧﺮﻳﻦ‪.‬‬ ‫ﺃﻥ ﺍﻟﻌﻼﻗﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺑﲔ ﺃﻓﺮﺍﺩ ﻭﺛﺎﻧﻴﻬﺎ‪ :‬ﺃﻥ ﺍﻟﺘﺴﺎﻣﺢ ﻣﻊ ﺍﻵﺧﺮﻳﻦ ﺍﻟﺬﻳﻦ ﱂ ﻳﻌﺘﺪﻭﺍ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ‬ ‫ﺍﻟﺒﺸﺮ ﻫﻲ ﻋﻼﻗﺔ ﻣﻮﺟﻮﺩﺍﺕ ﻭﺍﻟﺘﻌﺎﻳﺶ ﺍﻹﳚﺎﰊ ﻣﻌﻬﻢ ﺑﺎﻟﱪ ﻭﺍﻟﻘﺴﻂ ﻫﻮ ﺍﻟﻌﺪﻝ ﺑﻌﻴﻨﻪ‪ .‬ﻭﺛﺎﻟﺜﻬﺎ‪:‬‬ ‫ﺣﺮﺓ ﻳﺘﻨﺎﺯﻝ ﻛﻞ ﻣﻨﻬﻢ ﻋﻦ ﻗﺪ ٍﺭ ﺍﻟﺘﺄﻛﻴﺪ ﻋﻠﻰ ﺃﻥ ﻣﻦ ﻳﺴﻠﻚ ﻫﺬﺍ ﺍﻟﺴﺒﻴﻞ ﻳَ َ‬ ‫ﲝﺐ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‬ ‫ﺤﻈﻰ ّ‬ ‫ﻣِﻦ ﺣﺮﻳﺘﻪ ﰲ ﺳﺒﻴﻞ ﻗﻴﺎﻡ ﳎﺘﻤﻊ ﻭﺗﻌﺎﱃ‪.‬‬ ‫ﺇﻧﺴﺎﱐ ﳛﻘﻖ ﺍﳋﲑ ﻟﻠﺠﻤﻴﻊ‪.‬‬ ‫ﻭ‪‬ﺬﺍ ﺍﻷﺳﻠﻮﺏ ﺍﳌﻘﻨﻊ ﺍﻟﺬﻱ ﳜﻠﻮ ﻣﻦ ﺍﻹﻛﺮﺍﻩ ﻋﻠﻰ ﻓﻌﻞ ﺷﻲ ٍﺀ‬ ‫ﻭﻫﺬﺍ ﻳﻌﲏ ﺑﻌﺒﺎﺭﺓ ﺃﺧﺮﻯ ﺃﻥ ﻫﺬﺍ ﻣﺎ ﺃﻭ ﺍﻻﻣﺘﻨﺎﻉ ﻋﻨﻪ ﺗﺼﻞ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ ‪-‬ﺭﺳﺎﻟﺔ ﺍﻟﺘﺴﺎﻣﺢ‪ -‬ﺇﱃ‬ ‫ﺍﳌﺠﺘﻤﻊ ﺍﻹﻧﺴﺎﱐ ﺍﳌﻨﺸﻮﺩ ﻟﻦ ﺍﻟﻨﻔﻮﺱ ﰲ ﻳﺴﺮ ﻭﺳﻬﻮﻟﺔ‪ ،‬ﻭﲢﻘﻖ ﺍﳍﺪﻑ ﺍﳌﻄﻠﻮﺏ ﻭﻫﻮ ﻧﺸﺮ‬ ‫ﻳﺘﺤﻘﻖ ﻋﻠﻰ ﺍﻟﻨﺤﻮ ﺍﻟﺼﺤﻴﺢ ﺇﻻ ﺇﺫﺍ ﺳﺎﺩ ﺍﻟﺘﺴﺎﻣﺢ ﺑﲔ ﺃﻓﺮﺍﺩﻩ‪ ،‬ﺍﻟﺘﺴﺎﻣﺢ ﺑﲔ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺃﻭﺳﻊ ﻧﻄﺎﻕ‪.‬‬ ‫ﲟﻌﲎ ﺃﻥ ﳛﺐ ﻛﻞ ﻓﺮﺩ ﻓﻴﻪ ﻟﻶﺧﺮﻳﻦ ﻣﺎ ﳛﺐ ﻟﻨﻔﺴﻪ‪.‬‬ ‫ﺍﻟﺘﺴﺎﻣﺢ ﻭﺍﻟﺘﻌﺪﺩﻳﺔ‬ ‫ﺍﻟﺘﺴﺎﻣﺢ ﺍﻹﳚﺎﰊ ﺍﻟﺸﺎﻣﻞ‬

‫)‪(١‬‬

‫ﻭﻻ ﺷﻚ ﰲ ﺃﻥ ﻭﻋﻴﻨﺎ ﺑﺄﻧﻨﺎ ّ‬ ‫ﺧﻄﺎﺅﻭﻥ ﻳﻮﺍﻛﺒﻪ ﰲ ﺍﻟﻮﻗﺖ‬ ‫ﺫﺍﺗﻪ ﻭﻋﻴﻨﺎ ﲟﺴﺌﻮﻟﻴﺘﻨﺎ ﺍﻟﱵ ﺗﺮﺗﻜﺰ ﻋﻠﻴﻬﺎ ﻛﺮﺍﻣﺘﻨﺎ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﺍﻷﻣﺮ‬ ‫ﺍﻟﺬﻱ ّ‬ ‫ﳝﻜﻨﻨﺎ ﻣﻦ ﺍﻟﺴﻠﻮﻙ ﺍﻟﻘﻮﱘ ﺍﳌﺘﺴﺎﻣﺢ ﺣﻴﺎﻝ ﺍﻵﺧﺮﻳﻦ ﺍﻟﺬﻳﻦ‬ ‫ﻳﺸﺎﺭﻛﻮﻧﻨﺎ ﰲ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﻭﺍﻟﺬﻳﻦ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺮﺑﻄﻨﺎ ‪‬ﻢ ﺭﺑﺎﻁ‬ ‫ﺍﻟﺘﻀﺎﻣﻦ ﺍﻹﻧﺴﺎﱐ ﺍﳌﺸﺘﺮﻙ‪ .‬ﻭﺍﻟﺘﺴﺎﻣﺢ ‪-‬ﻛﻤﺎ ﺃﳌﺤﻨﺎ‪ -‬ﻳﻘﻮﻡ ﻋﻠﻰ‬ ‫ﺍﻻﻋﺘﺮﺍﻑ ﲝﺮﻳﺔ ﻭﻛﺮﺍﻣﺔ ﻛﻞ ﺇﻧﺴﺎﻥ‪ .‬ﻭﳓﻦ ﻣﻄﺎﻟَﺒﻮﻥ ﺃﺧﻼﻗﻴّﺎ‬ ‫ﻭﺩﻳﻨﻴّﺎ ﺃﻥ ﻧﻜﻮﻥ ﻣﺘﺴﺎﳏﲔ ﻣﻊ ﻛﻞ ﺍﻟﺒﺸﺮ ﺑﻐﺾ ﺍﻟﻨﻈﺮ ﻋﻦ‬ ‫ﺍﻧﺘﻤﺎﺀﺍ‪‬ﻢ ﺍﻟﻌﺮﻗﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﻴﺔ ﻭﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﻷﻳﺪﻳﻮﻟﻮﺟﻴﺔ‪.‬‬ ‫ﻭﻻ ﻳﻜﺘﻔﻲ ﺍﻹﺳﻼﻡ ﺑﺘﻌﻠﻴﻢ ﺃﺗﺒﺎﻋﻪ ﻫﺬﺍ ﺍﻟﺘﺴﺎﻣﺢ ﺍﻟﺸﺎﻣﻞ‬ ‫ﺑﻮﺻﻔﻪ ﺷﺮﻃﴼ ﻣﻦ ﺷﺮﻭﻁ ﺍﻟﺴﻼﻡ ﺍﻟﻀﺮﻭﺭﻱ ﻟﻠﻤﺠﺘﻤﻊ ﺍﻹﻧﺴﺎﱐ‪،‬‬ ‫ﺑﻞ ﻳﻄﻠﺐ ﻣﻨﻬﻢ ﺃﻳﻀﴼ ﺍﻻﻟﺘﺰﺍﻡ ﺑﺎﻟﺴﻠﻮﻙ ﺍﻟﻌﺎﺩﻝ ﺍﻟﺬﻱ ﻻ ﻳﻘﺒﻞ‬ ‫ﺑﺎﻵﺧﺮ ﻓﺤﺴﺐ‪ ،‬ﺑﻞ ﳛﺘﺮﻡ ﺛﻘﺎﻓﺘﻪ ﻭﻋﻘﻴﺪﺗﻪ ﻭﺧﺼﻮﺻﻴﺎﺗﻪ‬ ‫ﻭﺧﲑ ﻭﺻﻒ ﳝﻜﻦ ﺃﻥ ﻧﻄﻠﻘﻪ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﺴﺎﻣﺢ‬ ‫ﺍﳊﻀﺎﺭﻳﺔ‪َ .‬‬ ‫ﺃﻧﻪ ﺗﺴﺎﻣﺢ ﺇﳚﺎﰊ ﻭﻟﻴﺲ ﺗﺴﺎﳏﴼ ﺣﻴﺎﺩﻳﴼ‪ .‬ﻭﰲ ﻫﺬﺍ ﻳﻘﻮﻝ ﺍﻟﻘﺮﺁﻥ‬ ‫ِﻳﻦ ﻟَ ْﻢ ﻳُﻘَﺎﺗِﻠ ُ‬ ‫ﺍﻟﻜﺮﱘ‪﴿ :‬ﻻَ ﻳَﻨْ َﻬ ُ‬ ‫ﻳﻦ َﻭﻟَ ْﻢ‬ ‫ُﻮﻛ ْﻢ ﻓِﻲ ﺍﻟ ِّﺪ ِ‬ ‫ﺎﻛ ُﻢ ﺍﷲُ َﻋ ِﻦ ﺍﻟﱠﺬ َ‬ ‫ِﻦ ِﺩﻳَﺎﺭ ُ‬ ‫ِﺟ ُ‬ ‫ِﻛ ْﻢ ﺃَ ْﻥ ﺗَﺒَ ﱡﺮﻭ ُﻫ ْﻢ َﻭﺗُﻘ ِ‬ ‫ﷲ ﻳُ ِﺤ ﱡﺐ‬ ‫ِﻢ ﺇِ ﱠﻥ ﺍ َ‬ ‫ﻳُ ْﺨﺮ ُ‬ ‫ﻮﻛ ْﻢ ﻣ ْ‬ ‫ْﺴ ُﻄﻮﺍ ﺇِﻟَﻴْﻬ ْ‬ ‫ﺍﻟْ ُﻤﻘ ِ‬ ‫ﲔ﴾ )ﺍﳌﻤﺘﺤﻨﺔ‪.(٨ :‬‬ ‫ْﺴ ِﻄ َ‬ ‫ﻭﻣﻦ ﺍﳌﻼﺣﻆ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﻭﰲ ﺁﻳﺎﺕ ﺃﺧﺮﻯ ﻛﺜﲑﺓ ﺃﻥ ﺍﻟﻘﺮﺁﻥ‬ ‫ﱂ ﻳﺴﺘﺨﺪﻡ ﺃﺳﻠﻮﺏ ﺍﻷﻣﺮ ﺑﻄﺮﻳﻖ ﻣﺒﺎﺷﺮ‪ ،‬ﻭﺇﳕﺎ ﺍﺳﺘﺨﺪﻡ ﺃﺳﻠﻮﺏ‬ ‫ﺍﻟﺘﻨﺒﻴﻪ ﻭﺍﻟﺘﻮﺟﻴﻪ ﺍﻟﺬﻱ ﻳﺘﻄﻠﺐ ﺍﺳﺘﺨﺪﺍﻡ ﺍﻟﻌﻘﻞ ﺍﻹﻧﺴﺎﱐ‪ .‬ﻭﻣﻦ‬ ‫ﻋﺎﺩﺓ ﺍﻟﻘﺮﺁﻥ ﺃﻥ ﻳﻌﺎﰿ ﺍﳌﺸﻜﻼﺕ ﺑﻄﺮﻳﻘﺔ ﻣﺘﺪﺭﺟﺔ ﺗﺘﻔﻖ ﻣﻊ ﺛﻘﺎﻓﺔ‬ ‫ﻛﻞ ﻓﺮﺩ‪ .‬ﻭﺍﻹﺳﻼﻡ ﻻ ﻳﺮﻳﺪ ﺃﻥ ﻳﻘﻮﻝ ﻟﻠﻨﺎﺱ ﻛﻼﻣﴼ ﻟﻴﺤﻔﻈﻮﻩ‬ ‫‪٢٦‬‬

‫ﺍﻟﺴﻨﺔ ﺍﻷﻭﱃ ‪ -‬ﺍﻟﻌﺪﺩ )‪٢٠٠٦ (٣‬‬

‫ﻭﻣﻦ ﻫﻨﺎ ﻻ ﳚﻮﺯ ﺃﻥ ﻳُﻨﻈﺮ ﺇﱃ ﺍﺧﺘﻼﻑ ﺍﳉﻤﺎﻋﺎﺕ ﺍﻟﺒﺸﺮﻳﺔ‬ ‫ﰲ ﺃﻋﺮﺍﻗﻬﺎ ﻭﺃﻟﻮﺍ‪‬ﺎ ﻭﻣﻌﺘﻘﺪﺍ‪‬ﺎ ﻭﻟﻐﺎ‪‬ﺎ ﻋﻠﻰ ﺃ‪‬ﺎ ﲤﺜﻞ ﺣﺎﺋ ً‬ ‫ﻼ ﻳﻌﻮﻕ‬ ‫ﺍﻟﺘﻘﺎﺭﺏ ﻭﺍﻟﺘﺴﺎﻣﺢ ﻭﺍﻟﺘﻌﺎﻳﺶ ﺍﻹﳚﺎﰊ ﺑﲔ ﺍﻟﺸﻌﻮﺏ‪ .‬ﻓﻘﺪ ﺧﻠﻖ‬ ‫ﲔ ‪ ‬ﺇِﻻﱠ َﻣ ْﻦ َﺭ ِﺣ َﻢ‬ ‫﴿ﻭﻻَ ﻳَ َﺰﺍﻟُﻮ َﻥ ُﻣ ْﺨﺘَﻠِ ِﻔ َ‬ ‫ﺍﷲ ﺍﻟﻨﺎﺱ ﳐﺘﻠﻔِﲔ‪َ :‬‬ ‫َﺭﺑﱡ َﻚ﴾ )ﻫﻮﺩ‪ ،(١١٩-١١٨ :‬ﻛﻤﺎ ﻳﻘﻮﻝ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪.‬‬ ‫ﻭﻟﻜﻦ ﻫﺬﺍ ﺍﻻﺧﺘﻼﻑ ﺑﲔ ﺍﻟﻨﺎﺱ ﰲ ﺃﺟﻨﺎﺳﻬﻢ ﻭﻟﻐﺎ‪‬ﻢ ﻭﻋﻘﺎﺋﺪﻫﻢ‬ ‫ﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﻣﻨﻄﻠﻘﴼ ﺃﻭ ﻣﱪﺭﴽ ﻟﻠﻨـﺰﺍﻉ ﻭﺍﻟﺸﻘﺎﻕ ﺑﲔ ﺍﻷﻣﻢ‬ ‫ﻭﺍﻟﺸﻌﻮﺏ‪ ،‬ﺑﻞ ﺍﻷﺣﺮﻯ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻻﺧﺘﻼﻑ ﻭﺍﻟﺘﻨﻮﻉ ﺩﺍﻓﻌﴼ‬ ‫ﺇﱃ ﺍﻟﺘﻌﺎﺭﻑ ﻭﺍﻟﺘﻌﺎﻭﻥ ﻭﺍﻟﺘﺂﻟﻒ ﺑﲔ ﺍﻟﻨﺎﺱ ﻣﻦ ﺃﺟﻞ ﲢﻘﻴﻖ ﻣﺎ‬ ‫ﻳﺼﺒﻮﻥ ﺇﻟﻴﻪ ﻣﻦ ﺗﺒﺎﺩﻝ ﻟﻠﻤﻨﺎﻓﻊ ﻭﺗﻌﺎﻭﻥ ﻋﻠﻰ ﲢﺼﻴﻞ ﺍﳌﻌﺎﻳﺶ ﻭﺇﺛﺮﺍﺀ‬ ‫ْ‬ ‫﴿ﻭ َﺟ َﻌ ْﻠﻨَ ُ‬ ‫ﺎﻛ ْﻢ‬ ‫ﻟﻠﺤﻴﺎﺓ ﻭﺍﻟﻨﻬﻮﺽ ‪‬ﺎ‪ .‬ﻭﻣﻦ ﻫﻨﺎ ﻳﻘﻮﻝ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪َ :‬‬ ‫ُﺷ ُﻌﻮﺑﴼ َﻭﻗَﺒَﺎﺋ َ‬ ‫ِﻞ ﻟِﺘَ َﻌ َﺎﺭﻓُﻮﺍ﴾ )ﺍﳊﺠﺮﺍﺕ‪ ،(١٣ :‬ﻭﺍﻟﺘﻌﺎﺭﻑ ﻫﻮ ﺍﳋﻄﻮﺓ‬ ‫ﺍﻷﻭﱃ ﳓﻮ ﺍﻟﺘﺂﻟﻒ ﻭﺍﻟﺘﻌﺎﻭﻥ ﰲ ﲨﻴﻊ ﺍﳌﺠﺎﻻﺕ‪.‬‬ ‫ﺍﻟﺘﺴﺎﻣﺢ ﻭﺍﳊﻮﺍﺭ‬ ‫ﺇﻥ ﺍﳊﻮﺍﺭ ﰲ ﻣﻌﻨﺎﻩ ﺍﻟﺼﺤﻴﺢ ﻻ ﻳﻘﻮﻡ ﻭﻻ ﻳﺆﺩﻱ ﺇﱃ ﺍﳍﺪﻑ‬ ‫ﺍﳌﻨﺸﻮﺩ ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ ﻫﻨﺎﻙ ﺍﺣﺘﺮﺍﻡ ﻣﺘﺒﺎﺩﻝ ﺑﲔ ﺃﻃﺮﺍﻑ ﺍﳊﻮﺍﺭ‪،‬‬ ‫ﻛﻞ ﺟﺎﻧﺐ ﻟﻮﺟﻬﺔ ﻧﻈﺮ ﺍﳉﺎﻧﺐ ﺍﻵﺧﺮ‪ .‬ﻭ‪‬ﺬﺍ ﺍﳌﻌﲎ ﻓﺈﻥ‬ ‫ﻭﺍﺣﺘﺮﺍﻡ ِ‬ ‫ﺍﳊﻮﺍﺭ ﻳﻌﲏ ﺍﻟﺘﺴﺎﻣﺢ ﻭﺍﺣﺘﺮﺍﻡ ﺣﺮﻳﺔ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻭﺍﺣﺘﺮﺍ ُﻡ ﺍﻟﺮﺃﻱ‬ ‫ﺍﻵﺧﺮ ﻻ ﻳﻌﲏ ﺑﺎﻟﻀﺮﻭﺭﺓ ﺍﻟﻘﺒﻮﻝ ﺑﻪ‪ .‬ﻭﻟﻴﺲ ﺍﳍﺪﻑ ﻣﻦ ﺍﳊﻮﺍﺭ‬ ‫ﳎﺮﺩ ّ‬ ‫ﻓﻚ ﺍﻻﺷﺘﺒﺎﻙ ﺑﲔ ﺍﻵﺭﺍﺀ ﺍﳌﺨﺘﻠﻔﺔ ﺃﻭ ﲢﻴﻴﺪ ﻛﻞ ﻃﺮﻑ‬ ‫ﺇﺯﺍﺀ ﺍﻟﻄﺮﻑ ﺍﻵﺧﺮ‪ ،‬ﻭﺇﳕﺎ ﻫﺪﻓُﻪ ﺍﻷﻛﱪ ﻫﻮ ﺇﺛﺮﺍﺀ ﺍﻟﻔﻜﺮ ﻭﺗﺮﺳﻴﺦ‬ ‫ﻗﻴﻤﺔ ﺍﻟﺘﺴﺎﻣﺢ ﺑﲔ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﲤﻬﻴﺪ ﺍﻟﻄﺮﻳﻖ ﻟﻠﺘﻌﺎﻭﻥ ﺍﳌﺜﻤﺮ ﻓﻴﻤﺎ‬ ‫ﻳﻌﻮﺩ ﻋﻠﻰ ﲨﻴﻊ ﺍﻷﻃﺮﺍﻑ ﺑﺎﳋﲑ‪ ،‬ﻭﺫﻟﻚ ﺑﺎﻟﺒﺤﺚ ﻋﻦ ﺍﻟﻘﻮﺍﺳﻢ‬

‫‪ ‬‬ ‫ﺃﺻﺒﺤﺖ‬ ‫»ﺃﺭﺩﺕ ﺃﻥ ﺃﻋﺮﻑ ﺻﻔﺎﺕ ﺫﻟﻚ ﺍﻟﺮﺟﻞ ]‪ [‬ﺍﻟﺬﻱ ﻣﻠَﻚ ﺑﺪﻭﻥ ﻧﺰﺍﻉ ﻗﻠﻮﺏ ﻣﻼﻳﲔ ﺍﻟﺒﺸﺮ‪ ..‬ﻟﻘﺪ‬ ‫ُ‬ ‫ُ‬ ‫ﻣﻘﺘﻨﻌﺎ ﻛﻞ ﺍﻻﻗﺘﻨﺎﻉ ﺃﻥ ﺍﻟﺴﻴﻒ ﱂ ﻳﻜﻦ ﺍﻟﻮﺳﻴﻠﺔ ﺍﻟﱵ ﻣﻦ ﺧﻼﳍﺎ ﺍﻛﺘﺴﺐ ﺍﻹﺳﻼﻡ ﻣﻜﺎﻧﺘﻪ‪ ،‬ﺑﻞ ﻛﺎﻥ ﺫﻟﻚ ﻣﻦ‬ ‫ﺧﻼﻝ ﺑﺴﺎﻃﺔ ﺍﻟﺮﺳﻮﻝ ﻣﻊ ﺩﻗﺘﻪ ﻭﺻﺪﻗﻪ ﰲ ﺍﻟﻮﻋﻮﺩ‪ ،‬ﻭﺗﻔﺎﻧﻴﻪ ﻭﺇﺧﻼﺻﻪ ﻷﺻﺪﻗﺎﺋﻪ ﻭﺃﺗﺒﺎﻋﻪ‪ ،‬ﻭﺷﺠﺎﻋﺘﻪ ﻣﻊ ﺛﻘﺘﻪ‬ ‫ﺍﳌﻄﻠﻘﺔ ﰲ ﺭﺑﻪ ﻭﰲ ﺭﺳﺎﻟﺘﻪ‪ .‬ﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ ﻫﻲ ﺍﻟﱵ ﻣ ّﻬﺪﺕ ﺍﻟﻄﺮﻳﻖ‪ ،‬ﻭﲣﻄﺖ ﺍﳌﺼﺎﻋﺐ ﻭﻟﻴﺲ ﺍﻟﺴﻴﻒ‪«.‬‬ ‫ﻣﻬﺎﲤﺎ ﻏﺎﻧﺪﻱ ‪ /‬ﳏﺮﺭ ﺍﳍﻨﺪ‬

‫‪=ﬁ˘ä˛^=º‬‬ ‫ﺃ‪.‬ﺩ‪ .‬ﳏﻤﻮﺩ ﲪﺪﻱ ﺯﻗﺰﻭﻕ *‬

‫ﺍﻹﺳﻼﻡ ﺩﻳﻦ ﻋﺎﳌﻲ ﻳﺘﺠﻪ ﺑﺮﺳﺎﻟﺘﻪ ﺇﱃ ﺍﻟﺒﺸﺮﻳﺔ ﻛﻠﻬﺎ‪ ،‬ﺗﻠﻚ‬ ‫ا‬ ‫ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﱵ ﺗﺄﻣﺮ ﺑﺎﻟﻌﺪﻝ ﻭﺗﻨﻬﻰ ﻋﻦ ﺍﻟﻈﻠﻢ ﻭﺗُﺮﺳﻲ ﺩﻋﺎﺋﻢ‬ ‫ﺍﻟﺴﻼﻡ ﰲ ﺍﻷﺭﺽ‪ ،‬ﻭﺗﺪﻋﻮ ﺇﱃ ﺍﻟﺘﻌﺎﻳﺶ ﺍﻹﳚﺎﰊ ﺑﲔ ﺍﻟﺒﺸﺮ ﲨﻴﻌﴼ‬ ‫ﰲ ﺟﻮ ﻣﻦ ﺍﻹﺧﺎﺀ ﻭﺍﻟﺘﺴﺎﻣﺢ ﺑﲔ ﻛﻞ ﺍﻟﻨﺎﺱ ﺑﺼﺮﻑ ﺍﻟﻨﻈﺮ ﻋﻦ‬ ‫ﺃﺟﻨﺎﺳﻬﻢ ﻭﺃﻟﻮﺍ‪‬ﻢ ﻭﻣﻌﺘﻘﺪﺍ‪‬ﻢ‪ .‬ﻓﺎﳉﻤﻴﻊ ﻳﻨﺤﺪﺭﻭﻥ ﻣﻦ »ﻧﻔﺲ‬ ‫ﺎﺱ ﺍﺗﱠﻘُﻮﺍ‬ ‫ﻭﺍﺣﺪﺓ«‪ ،‬ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪﴿ :‬ﻳَﺎ ﺃَﻳﱡ َﻬﺎ ﺍﻟﻨﱠ ُ‬ ‫َﺭﺑﱠ ُﻜ ُﻢ ﺍﻟﱠﺬِﻱ َﺧﻠَﻘ ُ‬ ‫ِﻦ ﻧﱠ ْﻔ ٍﺲ َﻭ ِ‬ ‫ﺍﺣ َﺪﺓٍ﴾ )ﺍﻟﻨﺴﺎﺀ‪.(١ :‬‬ ‫َﻜ ْﻢ ﻣ ْ‬ ‫ﻭﻋﺎﳌﻨﺎ ﺍﻟﻴﻮﻡ ﰲ ﺃﺷﺪ ﺍﳊﺎﺟﺔ ﺇﱃ ﺍﻟﺘﺴﺎﻣﺢ ﺍﻟﻔﻌﺎﻝ ﻭﺍﻟﺘﻌﺎﻳﺶ‬ ‫ﺍﻹﳚﺎﰊ ﺑﲔ ﺍﻟﻨﺎﺱ ﺃﻛﺜﺮ ﻣﻦ ﺃﻱ ﻭﻗﺖ ﻣﻀﻰ‪ ،‬ﻧﻈﺮﴽ ﻷﻥ ﺍﻟﺘﻘﺎﺭﺏ‬ ‫ﺑﲔ ﺍﻟﺜﻘﺎﻓﺎﺕ ﻭﺍﻟﺘﻔﺎﻋﻞ ﺑﲔ ﺍﳊﻀﺎﺭﺍﺕ ﻳﺰﺩﺍﺩ ﻳﻮﻣﴼ ﺑﻌﺪ ﻳﻮﻡ‬ ‫ﺑﻔﻀﻞ ﺛﻮﺭﺓ ﺍﳌﻌﻠﻮﻣﺎﺕ ﻭﺍﻻﺗﺼﺎﻻﺕ ﻭﺍﻟﺜﻮﺭﺓ ﺍﻟﺘﻜﻨﻮﻟﻮﺟﻴﺔ ﺍﻟﱵ‬ ‫ﺃﺯﺍﻟﺖ ﺍﳊﻮﺍﺟﺰ ﺍﻟﺰﻣﺎﻧﻴﺔ ﻭﺍﳌﻜﺎﻧﻴﺔ ﺑﲔ ﺍﻷﻣﻢ ﻭﺍﻟﺸﻌﻮﺏ‪ ،‬ﺣﱴ‬ ‫ﺃﺻﺒﺢ ﺍﳉﻤﻴﻊ ﻳﻌﻴﺸﻮﻥ ﰲ ﻗﺮﻳﺔ ﻛﻮﻧﻴﺔ ﻛﺒﲑﺓ‪.‬‬

‫ﻛﺘﺎﺏ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﺇﱃ ﺍﳌﻘﻮﻗﺲ ﻋﻈﻴﻢ ﺍﻟﻘﺒﻂ‪ /‬ﻣﺘﺤﻒ ﻃﻮﺏ ﻗﺎﰊ ‪ -‬ﺇﺳﻄﻨﺒﻮﻝ‬

‫^◊‪=y€_ãk‬‬

‫ﺍﻟﻨﺎﺱ ﲨﻴﻌﴼ ﺧﻠﻔﺎﺀ ﰲ ﺍﻷﺭﺽ ﺍﻟﱵ ﻧﻌﻴﺶ ﻓﻮﻗﻬﺎ‪ ،‬ﻭﺟﻌﻠﻬﻢ ﺷﺮﻛﺎﺀ‬ ‫ﰲ ﺍﳌﺴﺌﻮﻟﻴﺔ ﻋﻨﻬﺎ‪ ،‬ﻭﻣﺴﺌﻮﻟﲔ ﻋﻦ ﻋﻤﺎﺭ‪‬ﺎ ﻣﺎﺩﻳﴼ ﻭﻣﻌﻨﻮﻳﴼ ﻛﻤﺎ‬ ‫ﺽ َﻭ ْﺍﺳﺘَ ْﻌ َﻤ َﺮ ُﻛ ْﻢ‬ ‫ِﻦ ﺍﻷَ ْﺭ ِ‬ ‫ﻳﻘﻮﻝ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ُ ﴿ :‬ﻫ َﻮ ﺃَﻧْ َﺸﺄَ ُﻛ ْﻢ ﻣ َ‬ ‫ﻓِﻴ َﻬﺎ﴾ )ﻫﻮﺩ‪ .(٦٢ :‬ﺃﻱ ﻃﻠﺐ ﻣﻨﻜﻢ ﻋﻤﺎﺭ‪‬ﺎ ﻭﺻﻨﻊ ﺍﳊﻀﺎﺭﺓ ﻓﻴﻬﺎ‪.‬‬ ‫ﻭﻣﻦ ﺃﺟﻞ ﺫﻟﻚ ﻣﻴّﺰ ﺍﷲ ﺍﻹﻧﺴﺎﻥ ﺑﺎﻟﻌﻘﻞ ﻭﺳﻠّﺤﻪ ﺑﺎﻟﻌﻠﻢ ﺣﱴ‬ ‫ﻳﻜﻮﻥ ﻗﺎﺩﺭﴽ ﻋﻠﻰ ﺃﺩﺍﺀ ﻣﻬﻤﺘﻪ ﻭﲢﻤﻞ ﻣﺴﺌﻮﻟﻴﺎﺗﻪ ﰲ ﻫﺬﻩ ﺍﳊﻴﺎﺓ‪.‬‬

‫ﻭﳍﺬﺍ ﻳﻮﺟﻪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺧﻄﺎﺑﻪ ﺇﱃ ﺍﻟﻌﻘﻞ ﺍﻹﻧﺴﺎﱐ ﺍﻟﺬﻱ‬ ‫ﻳﻌﺪ ّ‬ ‫ﺃﺟﻞ ﻧﻌﻤﺔ ﺃﻧﻌﻢ ﺍﷲ ‪‬ﺎ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ‪ .‬ﻭﻣﻦ ﻫﻨﺎ ﻓﺈﻥ ﻋﻠﻰ‬ ‫ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻳﺴﺘﺨﺪﻡ ﻋﻘﻠﻪ ﺍﻻﺳﺘﺨﺪﺍﻡ ﺍﻷﻣﺜﻞ؛ ﻭﰲ ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ‬ ‫ﻳﻄﻠﺐ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﳝﺎﺭﺱ ﺣﺮﻳﺘﻪ ﺍﻟﱵ ﻣﻨَﺤﻬﺎ ﺍﷲ ﻟﻪ‬ ‫ﻭﺍﻟﱵ ﻫﻲ ﺷﺮﻁ ﺿﺮﻭﺭﻱ ﻟﺘﺤﻤﻞ ﺍﳌﺴﺌﻮﻟﻴﺔ‪ .‬ﻓﺎﷲ ﺳﺒﺤﺎﻧﻪ ﻻ‬ ‫ﻳﺮﺿﻰ ﻟﻌﺒﺎﺩﻩ ﺍﻟﻄﺎﻋﺔ ﺍﻵﻟﻴﺔ ﺍﻟﱵ ﲡﻌﻞ ﺍﻹﻧﺴﺎﻥ ﻋﺎﺟﺰﴽ ﻋﻦ ﺍﻟﻌﻤﻞ‬ ‫ﺍﳊﺮ ﺍﳌﺴﺌﻮﻝ‪ .‬ﻓﻌﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺇﺫﻥ ﺃﻥ ﳛﺮﺹ ﻋﻠﻰ ﺣﺮﻳﺘﻪ ﻭﺃﻻ‬ ‫ﻭﺍﻹﺳﻼﻡ ﺩﻳﻦ ﻳﺴﻌﻰ ﻣﻦ ﺧﻼﻝ ﻣﺒﺎﺩﺋﻪ ﻭﺗﻌﺎﻟﻴﻤﻪ ﺇﱃ ﺗﺮﺑﻴﺔ ﻳﺒﺪﺩﻫﺎ ﻓﻴﻤﺎ ﻳﻌﻮﺩ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺍﻵﺧﺮﻳﻦ ﺑﺎﻟﻀﺮﺭ‪.‬‬ ‫ﻭﻣﻦ ﺷﺄﻥ ﺍﳌﻤﺎﺭﺳﺔ ﺍﳌﺴﺌﻮﻟﺔ ﻟﻠﺤﺮﻳﺔ ﺃﻥ ﲡﻌﻞ ﺍﳌﺮﺀ ﻋﻠﻰ‬ ‫ﺃﺗﺒﺎﻋﻪ ﻋﻠﻰ ﺍﻟﺘﺴﺎﻣﺢ ﺇﺯﺍﺀ ﻛﻞ ﺍﻷﺩﻳﺎﻥ ﻭﺍﻟﺜﻘﺎﻓﺎﺕ‪ .‬ﻓﻘﺪ ﺟﻌﻞ ﺍﷲ‬ ‫ﺍﻟﺴﻨﺔ ﺍﻷﻭﱃ ‪ -‬ﺍﻟﻌﺪﺩ )‪٢٥ ٢٠٠٦ (٣‬‬

‫• ﺟﺪﺍﺭﺓ ﺍﻟﺒﺸﺮ ﺑﺎﻻﺻﻄﻔﺎﺀ ﺍﻹﳍﻲ ﻧﺒﻴﺎ ﻭﺭﺳﻮﻻً‪،‬‬ ‫ﻳﻮﺣﻰ ﺇﻟﻴﻪ‪،‬‬ ‫• ﻭﺍﺳﺘﺤﺎﻟﺔ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻨﱯ ﻭﺍﻟﺮﺳﻮﻝ ﺇﻻ ﺑﺸﺮﴽ َ‬

‫ﺽ ﻳَﻨْﺒُﻮ ًﻋﺎ ‪ ‬ﺃَ ْﻭ ﺗَ ُﻜﻮ َﻥ ﻟَ َﻚ‬ ‫ِﻦ ﺍﻷَ ْﺭ ِ‬ ‫ِﻦ ﻟَ َﻚ َﺣﺘﱠﻰ ﺗَ ْﻔ ُﺠ َﺮ ﻟَﻨَﺎ ﻣ َ‬ ‫ﻧُ ْﺆﻣ َ‬ ‫ﻴﻞ َﻭ ِﻋﻨَ ٍﺐ ﻓَﺘُ َﻔ ِّﺠ َﺮ ﺍﻷَﻧْ َﻬ َﺎﺭ ِﺧ َ‬ ‫ﻼﻟَ َﻬﺎ ﺗَ ْﻔ ِﺠﲑًﺍ ‪ ‬ﺃَ ْﻭ‬ ‫ِﻦ ﻧَ ِﺨ ٍ‬ ‫َﺟﻨﱠٌﺔ ﻣ ْ‬ ‫ﻼﺋ َ‬ ‫ﺗُ ْﺴﻘ َ‬ ‫ِﻲ ﺑِﺎﷲِ َﻭﺍﻟْ َﻤ َ‬ ‫ِﻜ ِﺔ‬ ‫ِﻂ ﱠ‬ ‫ﺍﻟﺴ َﻤ َﺎﺀ َﻛ َﻤﺎ َﺯ َﻋ ْﻤ َﺖ َﻋﻠَﻴْﻨَﺎ ِﻛ َﺴ ًﻔﺎ ﺃَ ْﻭ ﺗَْﺄﺗ َ‬ ‫ﻗَﺒِﻴ ً‬ ‫ﺍﻟﺴ َﻤﺎ ِﺀ‬ ‫ﻼ ‪ ‬ﺃَ ْﻭ ﻳَ ُﻜﻮ َﻥ ﻟَ َﻚ ﺑَﻴْ ٌﺖ ﻣ ْ‬ ‫ِﻦ ُﺯ ْﺧ ُﺮ ٍﻑ ﺃَ ْﻭ ﺗَ ْﺮﻗَﻰ ﻓِﻲ ﱠ‬ ‫ِﻦ ﻟ ُِﺮﻗِﻴِّ َﻚ َﺣﺘﱠﻰ ﺗُﻨَ ِّﺰ َﻝ َﻋﻠَﻴْﻨَﺎ ِﻛﺘَﺎﺑًﺎ ﻧَﻘ َْﺮ ُﺅ ُﻩ ﻗ ْ‬ ‫ُﻞ ُﺳﺒْ َﺤﺎ َﻥ َﺭﺑِّﻲ‬ ‫َﻭﻟَ ْﻦ ﻧُ ْﺆﻣ َ‬ ‫َﻫ ْﻞ ُﻛﻨْ ُﺖ ﺇِﻻﱠ ﺑَ َﺸ ًﺮﺍ َﺭ ُﺳﻮﻻً﴾ )ﺍﻹﺳﺮﺍﺀ‪﴿ ،(٩٣-٨٨ :‬ﻗ ْ‬ ‫ُﻞ ﻟَ ْﻮ َﻛﺎ َﻥ ﻓِﻲ‬ ‫ﺍﻟﺴ َﻤﺎ ِﺀ َﻣﻠ ً‬ ‫ﻼﺋ َ‬ ‫ﺽ َﻣ َ‬ ‫َﻜﺎ‬ ‫ﺍﻷَ ْﺭ ِ‬ ‫ِﻢ ﻣ َ‬ ‫ِﻜ ٌﺔ ﻳَ ْﻤ ُﺸﻮ َﻥ ُﻣ ْﻄ َﻤﺌِﻨِّﲔَ ﻟَﻨَ ﱠﺰﻟْﻨَﺎ َﻋﻠَﻴْﻬ ْ‬ ‫ِﻦ ﱠ‬ ‫َﺭ ُﺳﻮﻻً﴾ )ﺍﻹﺳﺮﺍﺀ‪.(٩٥ :‬‬

‫• ﻭﺍﻧﺘﻬﺎﺀ ﺍﻟﻄﻮﺭ ﺍﻟﺴﺎﺫﺝ ﻣﻦ ﺍﳌﺴﲑﺓ ﺍﻟﺘﻄﻮﺭﻳﺔ ﻟﻺﻧﺴﺎﻥ‪،‬‬ ‫ﻭﺍﻟﺬﻱ ﻛﺎﻧﺖ ﺗﻨﺎﺳﺒﻪ »ﺍﻵﻳﺎﺕ‪-‬ﺍﳌﻌﺠﺰﺍﺕ« ﺍﻟﱵ »ﺗﺪﻫﺶ‬ ‫ﺍﻟﻌﻘﻞ«‪ .‬ﻓﻠﻘﺪ ﺃﺧﻠﻰ ﻫﺬﺍ ﺍﻟﻄﻮﺭ ﺍﳌﻜﺎ َﻥ ﻟﻄﻮﺭ ﺑﻠﻐﺖ ﻓﻴﻪ ﺍﻹﻧﺴﺎﻧﻴﺔ‬ ‫»ﺭﺷﺪﻫﺎ«‪ .‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻹﺳﻼﻡ ﻫﻮ ﺍﻟﺮﺳﺎﻟﺔ ﺍﳋﺎﲤﺔ‪ ،‬ﻭ‪‬ﺎ ﺍﺭﺗﻔﻌﺖ‬ ‫ﺍﻟﻮﺻﺎﻳﺔ ﻋﻦ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻓﻼ ﺑﺪ ﻭﺃﻥ ﻳﻠﻌﺐ »ﺍﻟﻌﻘﻞ« َﺩﻭﺭﴽ ﻗﺎﺋﺪﴽ‬ ‫ﰲ »ﺭﺷﺪ« ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ﻭﰲ »ﺇﺭﺷﺎﺩﻩ«؛ ﻭﻣﻦ ﰒ ﻓﺈﻥ »ﻃﺒﻴﻌﺔ‬ ‫ﺍﻹﻋﺠﺎﺯ« ﰲ ﻣﻌﺠﺰﺓ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ‪ ‬ﻻ ﺑﺪ ﻭﺃﻥ ﲣﺘﻠﻒ ﻋﻦ‬ ‫ﻭﻟﻘﺪ ﻛﺎﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﺬﺍ ﺍﳌﻨﻄﻖ‪ ،‬ﻳﻘﻄﻊ ﺍﻟﻄﺮﻳﻖ ﻋﻠﻰ ﻛﻞ‬ ‫ﻃﺒﻴﻌﺘﻬﺎ ﰲ ﻣﻌﺠﺰﺍﺕ ﺍﻟﺮﺳﻞ ﺍﻟﺴﺎﺑﻘﲔ‪ ،‬ﺇ‪‬ﺎ ﻟﻦ »ﺗﺪﻫﺶ ﺍﻟﻌﻘﻞ«‪،‬‬ ‫ﺍﳌﺤﺎﻭﻻﺕ ﺍﻟﱵ ﳝﻜﻦ ﺃﻥ ﺗﻈﻬﺮ ﻣﻦ ﺿﻌﺎﻑ ﺍﻟﻌﻘﻮﻝ‪ ،‬ﻭﺿﻌﺎﻑ‬ ‫ﺑﻞ ﺳﺘﺘﺨﺬﻩ َ‬ ‫ﺣﻜﻤﴼ ﻭﺣﺎﻛﻤﴼ‪.‬‬ ‫ﺍﻹﳝﺎﻥ »ﺑﺎﻟﻌﻘﻞ«‪ ،‬ﻟﺘﺸﻜﻚ ﰲ »ﺑﺸﺮﻳﺔ« ﺍﻟﺮﺳﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ‬ ‫ﻃﻮﺭ ﺍﻟﺮﺷﺪ ﻭﺍﻟﺮﺳﺎﻟﺔ ﺍﳋﺎﲤﺔ‬ ‫ُﻞ ﺇِﻧﱠ َﻤﺎ ﺃَﻧَﺎ ﺑَ َﺸ ٌﺮ ِﻣﺜْﻠ ُ‬ ‫ﻭﺍﻟﺴﻼﻡ‪﴿ :‬ﻗ ْ‬ ‫ﻮﺣﻰ ﺇِﻟَ ﱠﻲ ﺃَﻧﱠ َﻤﺎ ﺇِﻟَ ُﻬ ُﻜ ْﻢ ﺇِﻟٌَﻪ‬ ‫ُﻜ ْﻢ ﻳُ َ‬ ‫ِﺤﺎ َﻭﻻَ ﻳُ ْﺸﺮ ْ‬ ‫َﺎﺀ َﺭﺑِِّﻪ ﻓَﻠْﻴَ ْﻌ َﻤ ْﻞ َﻋ َﻤ ً‬ ‫ﻧﻌﻢ‪ ،‬ﻟﻘﺪ ﻭﻗﻒ ﻫﺬﺍ ﺍﻟﺴﺒﺐ ﺧﻠﻒ ﺇﳊﺎﺡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻋﻠﻰ َﻭ ِ‬ ‫ِﻙ‬ ‫ﻼ َﺻﺎﻟ ً‬ ‫َﻤ ْﻦ َﻛﺎ َﻥ ﻳَ ْﺮ ُﺟﻮﺍ ﻟِﻘ َ‬ ‫ﺍﺣ ٌﺪ ﻓ َ‬ ‫»ﺑﺸﺮﻳﺔ« ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ‪ ‬ﺭﻏﻢ ﺃﻥ ﻫﺬﻩ »ﺍﻟﺒﺸﺮﻳﺔ« ﱂ ﺗﻜﻦ ﺑِﻌِﺒَﺎ َﺩ ِﺓ َﺭﺑِِّﻪ ﺃَ َﺣ ًﺪﺍ﴾ )ﺍﻟﻜﻬﻒ‪ .(١١٠ :‬ﻓﻬﺬﺍ ﺍﻟﺘﺄﻛﻴﺪ ﻋﻠﻰ »ﺑﺸﺮﻳﺔ«‬ ‫ﻣﻮﺿﻊ ﺧﻼﻑ ﻭﻻ ﻣﻮﻃﻦ ﺷﺒﻬﺎﺕ‪.‬‬ ‫ﺍﻟﺮﺳﻮﻝ‪ ،‬ﻭﺛﻴﻖ ﺍﻟﺼﻠﺔ ﺑﺎﻟﺘﺄﻛﻴﺪ ﻋﻠﻰ ﺿﺮﻭﺭﺓ ﺃﻥ ﺗﺒﻘﻰ ﻋﻘﻴﺪﺓ‬ ‫﴿ﻭﺃَ َﺳ ﱡﺮﻭﺍ ﺍﻟﻨﱠ ْﺠ َﻮﻯ »ﺍﻟﺘﻮﺣﻴﺪ« ﰲ ﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ ﳏﺘﻔﻈﺔ ﺑﻨﻘﺎﺋﻬﺎ ﺍﻟﺸﺪﻳﺪ‪.‬‬ ‫ﻓﻤﻦ ﺍﻟﻌﺮﺏ ﻣﻦ ﺭﺩﺩ ﻣﻘﻮﻟﺔ ﺍﻷﻣﻢ ﺍﻟﺴﺎﺑﻘﺔ‪َ :‬‬ ‫ِﻳﻦ َﻇﻠ َُﻤﻮﺍ َﻫ ْﻞ َﻫﺬَﺍ ﺇِﻻﱠ ﺑَ َﺸ ٌﺮ ِﻣﺜْﻠ ُ‬ ‫ُﻜ ْﻢ﴾ )ﺍﻷﻧﺒﻴﺎﺀ‪ ،(٣ :‬ﺑﻞ ﻭﻃﻠﺒﻮﺍ‬ ‫ﻭﰲ ﻫﺬﺍ ﺍﻟﻀﻮﺀ ﻭﺟﺐ ﻭﳚﺐ ﻋﻠﻰ ﺍﻟﻌﻘﻞ ﺍﳌﺴﻠﻢ ﺃﻥ ﻳﻨﻈﺮ ﺇﱃ‬ ‫ﺍﻟﱠﺬ َ‬ ‫ﻣﺎ ﻃﻠﺒﺘﻪ ﺗﻠﻚ ﺍﻷﻣﻢ‪﴿ :‬ﻓَﻠْﻴَْﺄﺗِﻨَﺎ ﺑِﺂﻳَ ٍﺔ َﻛ َﻤﺎ ﺃُ ْﺭ ِﺳ َﻞ ﺍﻷَ ﱠﻭﻟُﻮ َﻥ﴾ )ﺍﻷﻧﺒﻴﺎﺀ‪ :‬ﻛﻞ ﺍﻟﻘﺼﺺ ﻭﺍﻷﺧﺒﺎﺭ ﺍﻟﱵ ﻧَﺴﺒﺖ ﻭﺗَﻨﺴﺐ ﺇﱃ ﺍﻟﺮﺳﻮﻝ ‪،‬‬ ‫‪ .(٥‬ﻭﺃﻣﺎﻡ ﻫﺬﺍ »ﺍﳌﻨﻄﻖ ﺍﳉﺎﻫﻠﻲ« ﺍﻟﺬﻱ ﻭﻗﻒ ﺑﺄﺻﺤﺎﺑﻪ ﻋﻨﺪ ﺍﳋﻮﺍﺭﻕ ﺍﳌﺎﺩﻳﺔ ﺍﳌﺪﻫﺸﺔ ﻟﻠﻌﻘﻮﻝ‪ ،‬ﻭﺍﻟﱵ ﻫﻲ ﻣﻦ ﺟﻨﺲ ﻣﻌﺠﺰﺍﺕ‬ ‫»ﺟﺎﻫﻠﻴﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ« ﺗﻮﺍﻟﺖ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺗﻜﺸﻒ ﺯﻳﻒ ﻫﺬﺍ ﺍﻟﺮﺳﻞ ﺍﻟﺬﻳﻦ ﺳﺒﻘﺖ ﺭﺳﺎﻻ‪‬ﻢ ﺭﺳﺎﻟﺔ ﺍﻹﺳﻼﻡ‪ ،‬ﻋﻨﺪﻣﺎ ﱂ ﺗﻜﻦ‬ ‫»ﺍﳌﻨﻄﻖ«؛ ﻓﺎﻟﺘﻜﺬﻳﺐ ﻭﺍﻟﻌﻨﺎﺩ ﻭﺍﳉﺤﻮﺩ ﻫﻮ ﺳﺒﺐ ﺍﻟﻜﻔﺮ‪ ،‬ﻭﻟﻴﺲ ﺍﻟﺒﺸﺮﻳﺔ ﻗﺪ ﺑﻠﻐﺖ ﺳﻦ ﺍﻟﺮﺷﺪ ﺍﻟﺬﻱ ﺁﺫﻧﺖ ﺑﻪ ﺭﺳﺎﻟﺔ ﺍﻹﺳﻼﻡ‪.‬‬ ‫ﺍﻻﻓﺘﻘﺎﺭ ﺇﱃ »ﺍﻵﻳﺔ‪-‬ﺍﳌﻌﺠﺰﺓ« »ﺍﳌﺪﻫﺸﺔ ﻟﻠﻌﻘﻞ«‪ ،‬ﻭﺫﻟﻚ ﺑﺪﻟﻴﻞ‬ ‫ﻭﺻﺪﻕ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﺇﺫ ﻳﻘﻮﻝ‪ ،‬ﳏﺬﱢﺭﴽ ﺃ ّﻣﺘﻪ ﻣﻦ ﺍﺳﺘﻌﺎﺭﺓ‬ ‫ﺃﻥ ﳎﻲﺀ ﻣﻌﺠﺰﺍﺕ ﺍﻟﺮﺳﻞ ﺍﻟﺴﺎﺑﻘﲔ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻨﺤﻮ ﱂ ﲢﻮﻝ ﺳﺬﺍﺟﺔ ﺍﻷﻣﻢ ﺍﻟﱵ ﺳﺒﻘﺖ‪ ،‬ﻭﺍﻟﺴﲑ ﻋﻠﻰ ‪‬ﺠﻬﺎ ﰲ ﺍﻻﳓﺮﺍﻑ ﻋﻦ‬ ‫ِﻦ ﻗ َْﺮﻳَ ٍﺔ ﺃَ ْﻫﻠ ْ‬ ‫َﻜﻨَﺎ َﻫﺎ »ﺍﻟﺮﻗﻲ ﻭﺍﻟﺒﺴﺎﻃﺔ« ﺍﻟﻠﺘﲔ ﲤﻴﺰﺕ ‪‬ﻤﺎ ﻋﻘﺎﺋﺪ ﺍﻹﺳﻼﻡ‪» :‬ﻟﺘﺘﺒﻌﻦ‬ ‫ﻗﻮﻣﻬﻢ ﻣﻦ ﺍﻟﻜﻔﺮ ﺇﱃ ﺍﻹﳝﺎﻥ‪َ ﴿ :‬ﻣﺎ ﺁ َﻣﻨَ ْﺖ ﻗَﺒْﻠَ ُﻬ ْﻢ ﻣ ْ‬ ‫ﺃَﻓَ ُﻬ ْﻢ ﻳُ ْﺆ ِﻣﻨُﻮ َﻥ﴾ )ﺍﻷﻧﺒﻴﺎﺀ‪ .(٦ :‬ﻛﻤﺎ ﺃﻥ ﺍﻟﺮﺳﻞ ﻛﺎﻧﻮﺍ ﺩﺍﺋﻤﴼ‪ ،‬ﺑﺸﺮﴽ َﺳﻨَ َﻦ ﻣﻦ ﻛﺎﻥ ﻗﺒﻠﻜﻢ ﺷﱪﴽ ﺑﺸﱪ ﻭﺫﺭﺍﻋﴼ ﺑﺬﺭﺍﻉ‪ ،‬ﺣﱴ ﻟﻮ ﺩﺧﻠﻮﺍ‬ ‫﴿ﻭ َﻣﺎ ﺃَ ْﺭ َﺳ ْﻠﻨَﺎ ﻗَﺒْﻠ َ‬ ‫ِﺟﺎﻻً ﻧُ ِ‬ ‫ﺐ ﻟﺪﺧﻠﺘﻤﻮﻩ«؟! )ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ(‪.‬‬ ‫َﻚ ﺇِﻻﱠ ﺭ َ‬ ‫ﻳﺄﺗﻴﻬﻢ ﻭﺣﻲ ﺍﻟﺴﻤﺎﺀ‪َ :‬‬ ‫ﻮﺣﻲ ﺇِﻟَﻴْﻬ ْ‬ ‫ِﻢ ُﺟ ْﺤﺮ َﺿ ّ‬ ‫َﺎﺳﺄَﻟُﻮﺍ ﺃَ ْﻫ َﻞ ﺍﻟ ِﺬ ْ‬ ‫ّﻛ ِﺮ ﺇ ِْﻥ ُﻛﻨْﺘُ ْﻢ ﻻَ ﺗَ ْﻌﻠ َُﻤﻮ َﻥ ‪َ ‬ﻭ َﻣﺎ َﺟ َﻌ ْﻠﻨَﺎ ُﻫ ْﻢ َﺟ َﺴ ًﺪﺍ‬ ‫ﻓْ‬ ‫ﺇﻥ »ﺑﺸﺮﻳﺔ ﺍﻟﺮﺳﻮﻝ« ﺍﻟﱵ ﺗﺆﻛﺪﻫﺎ »ﻣﻌﺠﺰﺗﻪ‪-‬ﺍﻟﻘﺮﺁﻥ«‬ ‫ﻻَ ﻳَْﺄ ُﻛﻠُﻮ َﻥ ﱠ‬ ‫ﺍﻟﻄ َﻌﺎ َﻡ َﻭ َﻣﺎ َﻛﺎﻧُﻮﺍ َﺧﺎﻟِﺪ َ‬ ‫ِﻳﻦ﴾ )ﺍﻷﻧﺒﻴﺎﺀ‪ ،(٨-٧ :‬ﻭﺑﻠﻮﻍ ﻟﻴﺴﺖ ﳎﺮﺩ »ﲢﺼﻴﻞ ﺣﺎﺻﻞ«‪ ،‬ﻭﺇﳕﺎ ﻫﻲ »ﺛﻮﺭﺓ« ﻋﻠﻰ‬ ‫ﺍﻹﻧﺴﺎﻧﻴﺔ »ﻃﻮﺭ ﺍﻟﺮﺷﺪ« ﻗﺪ ﺁﺫﻥ ﲞﺘﺎﻡ »ﻃﻮﺭ ﺍﻟﻨﺒﻮﺓ ﻭﺍﻟﺮﺳﺎﻟﺔ«‪ ،‬ﺍﻟﺘﺼﻮﺭﺍﺕ ﺍﳉﺎﻫﻠﻴﺔ ﻟﻸﻣﻢ ﺍﻟﺴﺎﺑﻘﺔ‪ ،‬ﻋﻦ »ﻃﺒﻴﻌﺔ ﺍﻟﺮﺳﻞ« ﻭ‬ ‫ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﺃﻓﺴﺢ »ﻟﻠﻌﻘﻞ ﺍﻹﻧﺴﺎﱐ« ﻣﻜﺎﻧﺎ ﻋﺎﻟﻴﴼ ﰲ »ﺗﺮﺷﻴﺪ« »ﻃﺒﻴﻌﺔ ﺍﳌﻌﺠﺰﺍﺕ«‪ .‬ﻛﺎﻧﺖ ﻛﺬﻟﻚ ﻋﻨﺪﻣﺎ ﲢﺪﺙ ﻋﻨﻬﺎ ﺍﻟﻘﺮﺁﻥ‬ ‫ﺍﻹﻧﺴﺎﻥ ﻭ»ﻫﺪﺍﻳﺘﻪ«‪ .‬ﻭﻟﺬﻟﻚ ﻛﻠﻪ ﺍﺧﺘﻠﻔﺖ »ﻃﺒﻴﻌﺔ ﺍﻹﻋﺠﺎﺯ« ﺍﻟﻜﺮﱘ‪ ،‬ﻭﻫﻲ ﻻ ﺗﺰﺍﻝ ﻛﺬﻟﻚ‪» ،‬ﺛﻮﺭﺓ« ﻋﻠﻰ »ﺍﻟﺘﺼﻮﺭﺍﺕ« ﺍﻟﱵ‬ ‫ﰲ ﻣﻌﺠﺰﺓ ﳏﻤﺪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪﴿ :‬ﻗ ْ‬ ‫ُﻞ ﻟَﺌ ِ‬ ‫ِﻦ ْﺍﺟﺘَ َﻤ َﻌ ِﺖ ﻃﺮﺃﺕ ﻋﻠﻰ ﺃﻓﻜﺎﺭ ﻭﻣﻮﺍﺭﻳﺚ ﺑﻌﺾ ﺍﻟﺘﻴﺎﺭﺍﺕ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﱵ‬ ‫ﺍﻹِﻧْ ُﺲ َﻭﺍﻟْ ِﺠ ﱡﻦ َﻋﻠَﻰ ﺃَ ْﻥ ﻳَْﺄﺗُﻮﺍ ﺑِ ِﻤﺜْ ِﻞ َﻫﺬَﺍ ﺍﻟْﻘ ُْﺮﺁ ِﻥ ﻻَ ﻳَْﺄﺗُﻮ َﻥ ﺑِ ِﻤﺜْﻠِ ِﻪ ﺍﺳﺘﻨﺎﻣﺖ ﻟﻠﻘﺼﺺ ﺍﳋﺮﺍﰲ ﻭﱂ ﺗﺘﺨﺬ ﻣﻦ ﺍﻟﻌﻘﻼﻧﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ‬ ‫ﺎﺱ ﻓِﻲ َﻫﺬَﺍ ﻣﻮﻗﻔﴼ ﻭ ّﺩﻳّﴼ‪.‬‬ ‫َﻭﻟَ ْﻮ َﻛﺎ َﻥ ﺑَ ْﻌ ُﻀ ُﻬ ْﻢ ﻟِﺒَ ْﻌﺾٍ َﻇﻬِﲑًﺍ ‪َ ‬ﻭﻟَ َﻘ ْﺪ َﺻ ﱠﺮ ْﻓﻨَﺎ ﻟِﻠﻨﱠ ِ‬ ‫ِﻦ ُﻛ ِّﻞ َﻣﺜَ ٍﻞ ﻓَﺄَﺑَﻰ ﺃَ ْﻛﺜَ ُﺮ ﺍﻟﻨﱠ ِ‬ ‫ﺍﻟْﻘ ُْﺮﺁ ِﻥ ﻣ ْ‬ ‫ﻮﺭﺍ ‪َ ‬ﻭﻗَﺎﻟُﻮﺍ ﻟَ ْﻦ )*( ﻛﺎﺗﺐ ﻭﻣﻔﻜﺮ ﺇﺳﻼﻣﻲ ‪ -‬ﻣﺼﺮ‪.‬‬ ‫ﺎﺱ ﺇِﻻﱠ ُﻛ ُﻔ ً‬ ‫‪٢٤‬‬

‫ﺍﻟﺴﻨﺔ ﺍﻷﻭﱃ ‪ -‬ﺍﻟﻌﺪﺩ )‪٢٠٠٦ (٣‬‬

‫ﻭﻻ ﺗﺆﻣﻦ ﺇﻻ ﺇﺫﺍ »ﺍﻧﺪﻫﺶ ﻋﻘﻠُﻬﺎ«‪ .‬ﻭﻫﻲ ﻣﺮﺍﺣﻞ ﻛﺎﻧﺖ‬ ‫»ﻋﻘﻮﻝ« ﺍﻷﻛﺜﺮﻳﺔ ﻓﻴﻬﺎ ﺗﺄﰉ ﺃﻥ ﺗﺼﺪﻕ ﺍﺗﺼﺎﻝ ﺍﻟﺴﻤﺎﺀ ﺑﺎﻷﺭﺽ‬ ‫ﻋﻦ ﻃﺮﻳﻖ »ﺑﺸﺮ«‪ ،‬ﻓﻜﺎﻧﺖ ﺗﻨـﺰﻉ ﺇﱃ »ﺭﺳﻞ ‪ -‬ﻣﻼﺋﻜﺔ«‬ ‫ﻧﺰﻭ َﻋﻬﺎ ﺇﱃ ﺍﳌﻌﺠﺰﺍﺕ »ﺍﳌﺪﻫﺸﺔ ﻟﻠﻌﻘﻮﻝ«‪.‬‬ ‫ﻓﺎﻟﺬﻳﻦ ﻛﺬّﺑﻮﺍ ﻧﻮﺣﺎ ‪ ‬ﻗﺪ ﺃﻧﻜﺮﻭﺍ ﻭﺍﺳﺘﻨﻜﺮﻭﺍ »ﺟﺪﺍﺭﺓ‬ ‫﴿ﻭﻟَ َﻘ ْﺪ ﺃَ ْﺭ َﺳ ْﻠﻨَﺎ ﻧُﻮﺣﴼ ﺇِﻟَﻰ ﻗ َْﻮ ِﻣ ِﻪ ﻓَﻘ َ‬ ‫َﺎﻝ‬ ‫ﺍﻟﺒﺸﺮ ﺃﻥ ﻳﻜﻮﻥ ﺭﺳﻮﻻً«‪َ :‬‬ ‫ﻼ ﺗَﺘﱠﻘُﻮ َﻥ ‪ ‬ﻓَﻘ َ‬ ‫ِﻦ ﺇِﻟٍَﻪ ﻏَﻴْ ُﺮ ُﻩ ﺃَﻓَ َ‬ ‫َﺎﻝ‬ ‫ﻳَﺎ ﻗ َْﻮ ِﻡ ﺍ ْﻋﺒُ ُﺪﻭﺍ ﺍﷲَ َﻣﺎ ﻟَ ُﻜ ْﻢ ﻣ ْ‬ ‫ﺍﻟْ َﻤ َُ‬ ‫ِﻦ ﻗ َْﻮ ِﻣ ِﻪ َﻣﺎ َﻫﺬَﺍ ﺇِﻻﱠ ﺑَ َﺸ ٌﺮ ِﻣﺜْﻠ ُ‬ ‫ُﻜ ْﻢ ﻳُﺮِﻳ ُﺪ ﺃَ ْﻥ‬ ‫ِﻳﻦ َﻛ َﻔ ُﺮﻭﺍ ﻣ ْ‬ ‫ﻸ ﺍﻟﱠﺬ َ‬ ‫ﻼﺋ َ‬ ‫ﻳَﺘَ َﻔ ﱠﻀ َﻞ َﻋﻠَﻴْ ُﻜ ْﻢ َﻭﻟَ ْﻮ َﺷ َﺎﺀ ﺍﷲُ ﻷََﻧْ َﺰ َﻝ َﻣ َ‬ ‫ِﻌﻨَﺎ ﺑِ َﻬﺬَﺍ ﻓِﻲ‬ ‫ِﻜ ًﺔ َﻣﺎ َﺳﻤ ْ‬ ‫ﺁﺑَﺎﺋِﻨَﺎ ﺍﻷَْ ﱠﻭﻟِﲔَ﴾ )ﺍﳌﺆﻣﻨﻮﻥ‪ .(٢٤-٢٣ :‬ﻭﻛﺬﻟﻚ ﺻﻨﻊ ﻗﻮﻡ »ﻋﺎﺩ«‬ ‫َﺎﻝ ﺍﻟْ َﻤ َُ‬ ‫﴿ﻭﻗ َ‬ ‫ِﻳﻦ َﻛ َﻔ ُﺮﻭﺍ‬ ‫ﻣﻊ ﺭﺳﻮﳍﻢ ﻫﻮﺩ ‪َ :‬‬ ‫ِﻦ ﻗ َْﻮ ِﻣ ِﻪ ﺍﻟﱠﺬ َ‬ ‫ﻸ ﻣْ‬ ‫َﻭ َﻛ ﱠﺬﺑُﻮﺍ ﺑِﻠِﻘَﺎ ِﺀ ﺍ ِ‬ ‫ْﻵﺧ َﺮ ِﺓ َﻭﺃَﺗْ َﺮ ْﻓﻨَﺎ ُﻫ ْﻢ ﻓِﻲ ﺍﻟْ َﺤﻴَﺎ ِﺓ ﺍﻟ ﱡﺪﻧْﻴَﺎ َﻣﺎ َﻫﺬَﺍ ﺇِﻻﱠ‬ ‫ﺑَ َﺸ ٌﺮ ِﻣﺜْﻠ ُ‬ ‫ﻥ ‪‬‬ ‫ِﻤﺎ ﺗَ ْﺸ َﺮﺑُﻮ َ‬ ‫ِﻤﺎ ﺗَْﺄ ُﻛﻠُﻮ َﻥ ِﻣﻨْ ُﻪ َﻭﻳَ ْﺸ َﺮ ُﺏ ﻣ ﱠ‬ ‫ُﻜ ْﻢ ﻳَْﺄ ُﻛ ُﻞ ﻣ ﱠ‬ ‫َﻭﻟَﺌ ِْﻦ ﺃَ َﻃ ْﻌﺘُ ْﻢ ﺑَ َﺸ ًﺮﺍ ِﻣﺜْﻠ ُ‬ ‫َﻜ ْﻢ ﺇِﻧﱠ ُﻜ ْﻢ ﺇِﺫًﺍ ﻟَ َﺨ ِ‬ ‫ﺎﺳ ُﺮﻭ َﻥ﴾ )ﺍﳌﺆﻣﻨﻮﻥ‪-٣٣ :‬‬ ‫‪ .(٣٤‬ﺃﻣﺎ »ﲦﻮﺩ« ﺍﻟﺬﻳﻦ ﺃﺭﺳﻞ ﺍﷲ ﺇﻟﻴﻬﻢ ﺻﺎﳊﴼ ‪ ،‬ﻓﺈ‪‬ﻢ ﻣﻊ‬ ‫ﺇﻧﻜﺎﺭﻫﻢ »ﺟﺪﺍﺭﺓ ﺍﻟﺒﺸﺮ ﺑﺎﻟﺮﺳﺎﻟﺔ«‪ ،‬ﻗﺪ ﻃﻠﺒﻮﺍ »ﺍﻵﻳﺔ‪-‬ﺍﳌﻌﺠﺰﺓ«‬ ‫ﲔ ‪ ‬ﺇِ ْﺫ ﻗ َ‬ ‫ﺍﻟﱵ ﺗﺪﻫﺶ ﺍﻟﻌﻘﻮﻝ‪َ :‬‬ ‫َﺎﻝ ﻟَ ُﻬ ْﻢ‬ ‫﴿ﻛ ﱠﺬﺑَ ْﺖ ﺛَ ُﻤﻮ ُﺩ ﺍﻟْ ُﻤ ْﺮ َﺳﻠِ َ‬ ‫ِﺢ ﺃَﻻَ ﺗَﺘﱠﻘُﻮ َﻥ﴾ )ﺍﻟﺸﻌﺮﺍﺀ‪ .(١٤٢-١٤١ :‬ﻟﻜﻨﻬﻢ ﻛﺬّﺑـﻮﻩ‪:‬‬ ‫ﺃَ ُﺧﻮ ُﻫ ْﻢ َﺻﺎﻟ ٌ‬ ‫ِﻳﻦ ‪َ ‬ﻣﺎ ﺃَﻧْ َﺖ ﺇِﻻﱠ ﺑَ َﺸ ٌﺮ ِﻣﺜْﻠُﻨَﺎ ﻓَ ْﺄ ِﺕ‬ ‫ِﻦ ﺍﻟْ ُﻤ َﺴ ﱠﺤﺮ َ‬ ‫﴿ﻗَﺎﻟُﻮﺍ ﺇِﻧﱠ َﻤﺎ ﺃَﻧْ َﺖ ﻣ َ‬ ‫ﲔ﴾ )ﺍﻟﺸﻌﺮﺍﺀ‪.(١٥٤-١٥٣ :‬‬ ‫ﺍﻟﺼﺎ ِﺩﻗِ َ‬ ‫ِﻦ ﱠ‬ ‫ﺑِﺂﻳَ ٍﺔ ﺇ ِْﻥ ُﻛﻨْ َﺖ ﻣ َ‬ ‫ﻓﻠﻤﺎ ﺟﺎﺀ‪‬ﻢ »ﺍﻵﻳـﺔ‪-‬ﺍﳌﻌﺠﺰﺓ« »ﺍﳌﺪﻫﺸـﺔ ﻟﻠﻌﻘﻞ« )ﻭﻫﻲ‬ ‫ﺍﻟﻨﺎﻗﺔ( ﺍﺳـﺘﻤﺮﻭﺍ ﻋﻠﻰ ﺗﻜﺬﻳﺒﻬﻢ ﻭﻛﻔﺮﻫﻢ‪ ،‬ﺍﺳﺘﻨﻜﺎﺭﴽ ﻣﻨﻬﻢ ﺃﻥ‬ ‫ﻳﻜﻮﻥ ﺑﺸﺮﺍ ﺭﺳﻮﻻً‪﴿ :‬ﻓَﻘَﺎﻟُﻮﺍ ﺃَﺑَ َﺸ ًﺮﺍ ِﻣﻨﱠﺎ َﻭ ِ‬ ‫ﺍﺣ ًﺪﺍ ﻧَﺘﱠﺒ ُِﻌ ُﻪ ﺇِﻧﱠﺎ ﺇِﺫًﺍ ﻟَﻔِﻲ‬ ‫َﺿﻼ ٍ‬ ‫َﻝ َﻭ ُﺳ ُﻌﺮٍ﴾ )ﺍﻟﻘﻤﺮ‪.(٢٤ :‬‬

‫ﻭﻋﻠﻰ ﻫـﺬﺍ ﺍﻟﺪﺭﺏ‪ِ ،‬‬ ‫ﺩﺭﺏ ﺍﺳـﺘﻨﻜﺎﺭ »ﺟﺪﺍﺭﺓ ﺍﻟﺒﺸﺮ‬ ‫ﺑﺎﻟﺮﺳﺎﻟﺔ«‪ ،‬ﺳﺎﺭ »ﺃﺻﺤﺎﺏ ﺍﻷﻳﻜﺔ ‪ /‬ﺃﻫﻞ َﻣﺪﻳَﻦ« ﻋﻨﺪﻣﺎ ﺑﻌﺚ‬ ‫ﺍﷲ ﺇﻟﻴﻬﻢ »ﺷﻌﻴﺒﴼ« ‪﴿ :‬ﺇِ ْﺫ ﻗ َ‬ ‫ﻥ ‪‬‬ ‫َﺎﻝ ﻟَ ُﻬ ْﻢ ُﺷ َﻌﻴْ ٌﺐ ﺃَﻻَ ﺗَﺘﱠﻘُﻮ َ‬ ‫ﲔ﴾ )ﺍﻟﺸﻌﺮﺍﺀ‪ .(١٧٨ :‬ﻟﻜﻨﻬﻢ ﻛﺬﺑﻮﻩ ﻣﺴﺘﻨﻜﺮﻳﻦ‬ ‫ﺇِﻧِّﻲ ﻟَ ُﻜ ْﻢ َﺭ ُﺳﻮ ٌﻝ ﺃَ ِﻣ ٌ‬ ‫ِﻳﻦ ‪‬‬ ‫ِﻦ ﺍﻟْ ُﻤ َﺴ ﱠﺤﺮ َ‬ ‫ﺟﺪﺍﺭﺗﻪ ﻛﺒﺸﺮ ﺑﺎﻟﺮﺳﺎﻟﺔ‪﴿ :‬ﻗَﺎﻟُﻮﺍ ﺇِﻧﱠ َﻤﺎ ﺃَﻧْ َﺖ ﻣ َ‬ ‫ﲔ﴾ )ﺍﻟﺸﻌﺮﺍﺀ‪-١٨٥ :‬‬ ‫ِﻦ ﺍﻟْ َﻜﺎ ِﺫﺑِ َ‬ ‫َﻭ َﻣﺎ ﺃَﻧْ َﺖ ﺇِﻻﱠ ﺑَ َﺸ ٌﺮ ِﻣﺜْﻠُﻨَﺎ َﻭﺇ ِْﻥ ﻧَ ُﻈﻨﱡ َﻚ ﻟَﻤ َ‬ ‫‪ .(١٨٦‬ﰒ ﻃﻠﺒﻮﺍ ﻣﻨﻪ ﻛﻤﺎ ﻃﻠﺒﺖ »ﻋـﺎﺩ« ﻣﻦ »ﺻﺎﱀ« »ﺍﻵﻳﺔ ‪-‬‬ ‫ﺍﳌﻌﺠﺰﺓ« ﺍﻟﱵ »ﺗﺪﻫﺶ ﺍﻟﻌﻘﻞ ﻭﺗﺬﻫﻠﻪ«‪﴿ :‬ﻓَﺄَ ْﺳﻘ ْ‬ ‫ِﻂ َﻋﻠَﻴْﻨَﺎ ِﻛ َﺴ ًﻔﺎ‬ ‫ﺍﻟﺼﺎ ِﺩﻗِﲔَ﴾ )ﺍﻟﺸﻌﺮﺍﺀ‪.(١٨٧ :‬‬ ‫ِﻦ ﱠ‬ ‫ﺍﻟﺴ َﻤﺎ ِﺀ ﺇ ِْﻥ ُﻛﻨْ َﺖ ﻣ َ‬ ‫ﻣَ‬ ‫ِﻦ ﱠ‬ ‫ﻭﻟﻘﺪ ﲢﺪﺙ ﺍﳌﺴﻴﺢ ﻋﻴﺴﻰ ﺑﻦ ﻣﺮﱘ ‪ ‬ﻋﻦ ﺣﺎﻝ ﺑﲏ‬ ‫ﺇﺳﺮﺍﺋﻴﻞ ﻋﻨﺪﻣﺎ ﺃﺭﺳﻠﻪ ﺍﷲ ﺇﻟﻴﻬﻢ‪ ،‬ﻓﻘﺎﻝ ﻋﻨﻬﻢ‪ :‬ﺇ‪‬ﻢ ِﺧﺮﺍﻑ ﺿﺎﻟّﺔ‪.‬‬ ‫ﻭﻟﻘﺪ ﺟﺎﺀﻫﻢ ﻋﻴﺴﻰ ‪ ‬ﺑﺎﳌﻌﺠﺰﺍﺕ ﺍﻟﱵ »ﺗُﺪﻫﺶ ﺍﻟﻌﻘﻮﻝ« ﻣﻦ‬ ‫ﻣﺜﻞ ﺇﺣﻴﺎﺀ ﺍﳌﻮﺗﻰ ﻭﺇﺑﺮﺍﺀ ﺍﻷﻛﻤﻪ ﻭﺍﻷﺑﺮﺹ‪ ...‬ﻓﻠﻢ ﻳﺆﻣﻨﻮﺍ ﺑﻪ‪ ،‬ﺑﻞ‬ ‫ﺇﻥ ﺍﳊﻮﺍﺭﻳﲔ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺑﻪ ﻗﺪ ﻃﻠﺒﻮﺍ ﻫﻢ ﺍﻵﺧﺮﻳﻦ ﻣﻦ ﻋﻴﺴﻰ‬ ‫»ﺍﻵﻳﺔ‪-‬ﺍﳌﻌﺠﺰﺓ« ﺍﻟﱵ »ﺗﺪﻫﺶ ﺍﻟﻌﻘﻮﻝ«‪﴿ :‬ﺇِ ْﺫ ﻗ َ‬ ‫َﺎﻝ ﺍﻟْ َﺤ َﻮﺍ ِﺭﻳﱡﻮ َﻥ‬ ‫ِﻦ‬ ‫ِﻴﺴﻰ ﺍﺑْ َﻦ َﻣ ْﺮﻳَ َﻢ َﻫ ْﻞ ﻳَ ْﺴﺘَ ِﻄﻴ ُﻊ َﺭﺑﱡ َﻚ ﺃَ ْﻥ ﻳُﻨَ ِّﺰ َﻝ َﻋﻠَﻴْﻨَﺎ َﻣﺎﺋِ َﺪ ًﺓ ﻣ َ‬ ‫ﻳَﺎ ﻋ َ‬ ‫ﺍﻟﺴ َﻤﺎ ِﺀ ﻗ َ‬ ‫َﺎﻝ ﺍﺗﱠﻘُﻮﺍ ﺍﷲَ ﺇ ِْﻥ ُﻛﻨْﺘُ ْﻢ ُﻣ ْﺆ ِﻣﻨِﲔَ ‪ ‬ﻗَﺎﻟُﻮﺍ ﻧُﺮِﻳ ُﺪ ﺃَ ْﻥ ﻧَْﺄ ُﻛ َﻞ‬ ‫ﱠ‬ ‫ِﻦ‬ ‫ِﻦ ﻗُﻠُﻮﺑُﻨَﺎ َﻭﻧَ ْﻌﻠ ََﻢ ﺃَ ْﻥ ﻗَ ْﺪ َﺻ َﺪ ْﻗﺘَﻨَﺎ َﻭﻧَ ُﻜﻮ َﻥ َﻋﻠَﻴْ َﻬﺎ ﻣ َ‬ ‫ِﻣﻨْ َﻬﺎ َﻭﺗَ ْﻄ َﻤﺌ ﱠ‬ ‫ِﻳﻦ﴾ )ﺍﳌﺎﺋﺪﺓ‪.(١١٣-١١٢ :‬‬ ‫ﱠ‬ ‫ﺍﻟﺸﺎ ِﻫﺪ َ‬ ‫ﻭﻟﺬﻟﻚ َﻓﻌﻠَﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺃﻥ ﺩﻋﻮﺓ ﻋﻴﺴﻰ ‪ ‬ﻛﺎﻧﺖ‪﴿ :‬ﺃَ ِﻥ‬ ‫ﺍ ْﻋﺒُ ُﺪﻭﺍ ﺍﷲَ َﺭﺑِّﻲ َﻭ َﺭﺑﱠ ُﻜ ْﻢ﴾ )ﺍﳌﺎﺋﺪﺓ‪ ،(١١٧ :‬ﺇﻻ ﺃﻥ ﻗﻮﻣﴼ ﻗﺪ ﺿﻠّﻮﺍ ﻓﻴﻪ‪،‬‬ ‫ﻓﺎﺳﺘﻌﻈﻤﻮﺍ ﺃﻥ ﺗﻈﻬﺮ ﻫﺬﻩ »ﺍﻵﻳﺎﺕ‪-‬ﺍﳌﻌﺠﺰﺍﺕ« ﺍﻟﱵ »ﺗﺪﻫﺶ‬ ‫ﺍﻟﻌﻘﻞ« ﻋﻠﻰ ﻳﺪ ﺑﺸﺮ‪ ،‬ﻓﺎﲣﺬﻭﻩ ﻭﺃﻣﻪ ﺇﳍَﲔ ﻣﻦ ﺩﻭﻥ ﺍﷲ‪.‬‬ ‫ﺗﻠﻚ ﻛﺎﻧﺖ ﻣﺴﲑﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻣﻊ ﺭﺳﺎﻻﺕ ﺍﻟﺴﻤﺎﺀ‪...‬‬

‫ﺍﻟﻨﻌﻞ ﺍﻟﺸﺮﻳﻒ ﻟﻠﺮﺳﻮﻝ ‪ / ‬ﻣﺘﺤﻒ ﻃﻮﺏ ﻗﺎﰊ ‪ -‬ﺇﺳﻄﻨﺒﻮﻝ‬

‫ﻓﺘﻌﺒﲑﴽ ﻋﻦ ﻗﺼﻮﺭ ﻫﺬﻩ ﺍﻹﻧﺴﺎﻧﻴﺔ ﰲ »ﺍﻟﺮﺷﺪ ﺍﻟﻌﻘﻼﱐ«‪ ،‬ﻛﺎﻥ‬ ‫ﺍﺳﺘﻨﻜﺎﺭ ﺍﻷﻛﺜﺮﻳﺔ »ﺟﺪﺍﺭﺓ ﺍﻟﺒﺸﺮ«‬ ‫ﺑﺎﻟﻨﺒﻮﺓ ﻭﺍﻟﺮﺳﺎﻟﺔ ﻭﺍﻟﻨـﺰﻭﻉ ﺇﱃ‬ ‫ﺃﻥ ﺗﻜﻮﻥ »ﻣﻌﺠﺰﺓ« ﺍﻟﺮﺳﻮﻝ ﳑﺎ‬ ‫»ﻳﺪﻫﺶ ﺍﻟﻌﻘﻞ« ﻭﻻ ﳛﺘﻜﻢ ﺇﻟﻴﻪ‪.‬‬ ‫ﻭﳍﺬﺍ ﺭﺃﻳﻨـﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬ ‫ﻭﻫﻮ ﺍﳌﻌﺠﺰﺓ ﺍﻟﻌﻘﻠﻴﺔ ﺍﳋﺎﻟﺪﺓ‬‫ﻳﻠﺢ ﻣﻊ ﺑﻘﺎﻳﺎ‬ ‫ﻟﻠﺮﺳﺎﻟﺔ ﺍﳋﺎﲤﺔ‪ّ -‬‬ ‫ﻫـﺬﻩ ﺍﻟﻔﻜﺮﻳﺔ ﺍﳉﺎﻫﻠﻴﺔ ﻋﻠﻰ‬ ‫ﺑﺸﺮﻳﺔ ﳏﻤﺪ ﺑﻦ ﻋﺒـﺪ ﺍﷲ ‪،‬‬ ‫ﻟﻴﻌﻠﻦ ﻭﻳﺆﻛﺪ‪:‬‬ ‫ﺍﻟﺴﻨﺔ ﺍﻷﻭﱃ ‪ -‬ﺍﻟﻌﺪﺩ )‪٢٣ ٢٠٠٦ (٣‬‬

‫‪‬‬

‫‪ ‬‬

‫ﻣﺎﺫﺍ ﺗﻌﲏ‬

‫ﺑَ َﺸﺮﻳﱠﺔ ﺍﻟﺮﺳﻮﻝ؟‬ ‫ﺃ‪.‬ﺩ‪ .‬ﳏﻤﺪ ﻋﻤﺎﺭﺓ *‬ ‫ﺃﺃ‪.‬ﺩ‬

‫﴿ﻗ ْ‬ ‫ﺖ ﺇِﻻﱠ ﺑَ َﺸﺮﴽ َﺭ ُﺳﻮﻻً﴾)ﺍﻹﺳﺮﺍﺀ‪(٩٣ :‬‬ ‫ُﻞ ُﺳﺒْ َﺤﺎ َﻥ َﺭﺑِّﻲ َﻫ ْﻞ ُﻛﻨْ ُ‬

‫ُﻞ ﺇِﻧﱠ َﻤﺎ ﺃَﻧَﺎ ﺑَ َﺸ ٌﺮ ِﻣﺜْﻠ ُ‬ ‫﴿ﻗ ْ‬ ‫ﻮﺣﻰ ﺇِﻟَ ﱠﻲ ﺃَﻧﱠ َﻤﺎ ﺇِﻟَ ُﻬ ُﻜ ْﻢ ﺇِﻟٌَﻪ َﻭ ِ‬ ‫َﻤ ْﻦ َﻛﺎ َﻥ ﻳَ ْﺮ ُﺟﻮﺍ‬ ‫ُﻜ ْﻢ ﻳُ َ‬ ‫ﺍﺣ ٌﺪ ﻓ َ‬ ‫ِﺤﺎ َﻭﻻَ ﻳُ ْﺸﺮ ْ‬ ‫َﺎﺀ َﺭﺑِّ ِﻪ ﻓَﻠْﻴَ ْﻌ َﻤ ْﻞ َﻋ َﻤ ً‬ ‫ِﻙ ﺑِﻌِﺒَﺎ َﺩ ِﺓ َﺭﺑِّ ِﻪ ﺃَ َﺣ ًﺪﺍ﴾)ﺍﻟﻜﻬﻒ‪(١١٠ :‬‬ ‫ﻼ َﺻﺎﻟ ً‬ ‫ﻟِﻘ َ‬

‫ﺣﻜﻤﺔ ﺗﻮﻛﻴﺪ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﺑﺸﺮﻳﺔ ﺍﻟﺮﺳﻮﻝ ‪‬‬

‫ﻷﻥ ﺗُ َ‬ ‫ﻮﻛﻞ‬ ‫ﻣﻦ ﺑﻠﻮﻍ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻣﺮﺣﻠﺔ »ﺍﻟﺮﺷﺪ« ﺍﻟﱵ ﺗﺄﻫﻠﺖ ‪‬ﺎ‪ْ ،‬‬ ‫ﺇﱃ »ﻋﻘﻠﻬﺎ ﺍﻟﺮﺍﺷﺪ« ‪‬ﺘﺪﻱ ﺑﻪ ‪-‬ﻛﻠﻤﺎ ﺍﳓﺮﻓﺖ ﺃﻭ ﺿﻠﺖ‪ -‬ﺇﱃ‬ ‫ﺟﺎﺩﺓ ﺍﻟﺮﺳﺎﻟﺔ ﺍﳋﺎﲤﺔ‪ ،‬ﺩﻭﳕﺎ ﺣﺎﺟﺔ ﺇﱃ ﺭﺳﻮﻝ ﺟﺪﻳﺪ‪.‬‬ ‫ﻃﺒﻴﻌﺔ ﺍﳌﻌﺠﺰﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ‬

‫ع ﻋﻨﺪﻣﺎ ﺍﺻﻄﻔﻰ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ‪‬‬ ‫ﻭﻟﻘﺪ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻄﻮﺭ ﺍﳉﺪﻳﺪ ﺍﻟﺬﻱ ﺍﺭﺗﻘﺖ ﺇﻟﻴﻪ ﺍﻹﻧﺴﺎﻧﻴﺔ‪،‬‬ ‫ﻧﺒﻴّﴼ ﻭﺭﺳﻮﻻً‪ ،‬ﻭﻋﻨﺪﻣﺎ ﺻﺪﻉ ﳏﻤﺪ ‪ ‬ﺑﺄﻣﺮ ﺭﺑﻪ‪ ،‬ﻓﺪﻋﺎ‬ ‫ﻃﻮﺭ »ﺍﻟﺮﺷﺪ«‪ ،‬ﻫﻮ ﺍﻟﺬﻱ ﺣ ّﺪﺩ ﺍﻟﻄﺎﺑﻊ ﺍﻟﺬﻱ ﲤﻴﺰﺕ ﺑﻪ »ﻣﻌﺠﺰﺓ‬ ‫ﺍﻟﻨﺎﺱ ﺇﱃ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺇﱃ ﺍﻹﳝﺎﻥ ﺑﻪ ﻧﺒﻴّﴼ ﻭﺭﺳﻮﻻً‪ ،‬ﱂ ﺗﻜﻦ ﻫﻨﺎﻙ‬ ‫َ‬ ‫ُ‬ ‫ﳏﻤﺪ ‪ «‬ﺍﻟﱵ ﲢﺪﻯ ‪‬ﺎ ﻗﻮ َﻣﻪ‪ ،‬ﻓﺠﺎﺀﺕ ﻟﺬﻟﻚ‪:‬‬ ‫ﺷﺒﻬﺔ ﻋﻠﻰ »ﺑﺸﺮﻳﺔ« ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ‪.‬‬

‫ﻓﻬﻮ ﻗﺪ ﻧﺸﺄ ﻳﺘﻴﻤﴼ ﰲ ﺍﻟﻔﺮﻉ ﺍﳍﺎﴰﻲ ﻣﻦ ﻗﺒﻴﻠﺔ ﻗﺮﻳﺶ ﲟﻜﺔ‪،‬‬ ‫ﻭﻫﻮ ﻗﺪ ﺷﺐ ﺍﻟﺸﺒﺎﺏ ﺍﻟﻄﻴﺐ ﺍﳌﺄﻟﻮﻑ ﻣﻦ ﺍﻟﺒﺸﺮ ﺍﳌﺴﺘﻘﻴﻤﲔ‪،‬‬ ‫ﰒ ﻫﻮ ﻗﺪ ﺭﻋﻰ ﺍﻟﻐﻨﻢ ﺣﻴﻨﺎ ﻣﻦ ﺍﻟﺪﻫﺮ ﻭﻣﺎﺭﺱ ﺍﻟﺘﺠﺎﺭﺓ ﺣﻴﻨﺎ ﺁﺧﺮ‬ ‫ﻛﻤﺎ ﻛﺎﻥ ﻳﺼﻨﻊ ﺃﻗﺮﺍﻧﻪ ﻣﻦ ﺍﻟﺒﺸﺮ ﺍﻟﻌﺎﺩﻳﲔ‪ ،‬ﻓﻠﻴﺲ ﰲ ﺣﻴﺎﺗﻪ ﻫﺬﻩ‬ ‫ﻣﺎ ﻛﺎﻥ ﻳﺜﲑ ﺃﻳﺔ ﺷﺒﻬﺔ ﺣﻮﻝ »ﺑﺸﺮﻳﺘﻪ« ﺃﻭ ﻳﻠﻘﻲ ﻋﻠﻴﻬﺎ ﺍﻟﺸﻜﻮﻙ‬ ‫ﺃﻭ ﺍﻟﻈﻼﻝ‪.‬‬ ‫ﻭﻣﻊ ﻛﻞ ﻫﺬﺍ ﻓﻠﻘﺪ ﻭﺟﺪﻧﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﲡﺘﻬﺪ ﺁﻳﺎﺗﻪ ﺍﻟﺒﻴﻨﺎﺕ‬ ‫ﻨﻔﻲ ﺃﻥ ﻳﻜﻮﻥ ﺇﻻ »ﺑﺸﺮﴽ‬ ‫ﻟﺘﺆﻛﺪ ﻋﻠﻰ »ﺑﺸﺮﻳﺔ« ﳏﻤﺪ ‪ ‬ﻭﻟﺘَ َ‬ ‫ﻳﻮﺣﻰ ﺇﻟﻴﻪ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﺑﺎﻟﻨﺒﺄ ﺍﻟﻌﻈﻴﻢ‪ .‬ﻓﻠ َِﻢ ﻛﺎﻥ‬ ‫ﺭﺳﻮﻻ«‪ ،‬ﻭﺑﺸﺮﴽ َ‬ ‫ﻫﺬﺍ ﺍﻟﺘﺄﻛﻴﺪ ﻭﺍﻹﳊﺎﺡ ﻋﻠﻰ ﻗﻀﻴﺔ ﱂ ﺗﻜﻦ ﳏﻞ ﺧﻼﻑ ﻭﻻ ﺷﺒﻬﺔ‬ ‫ﻭﻻ ﺟﺪﺍﻝ؟‬ ‫ﻹﺩﺭﺍﻙ ﺍﻟﺴﺮ ﺍﻟﺬﻱ ﳚﻴﺐ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﺴﺎﺅﻝ ﻻ ﺑﺪ ﻣﻦ ﺍﻟﻨﻈﺮ‬ ‫ﺇﱃ ﺭﺳﺎﻟﺔ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ‪ ‬ﰲ ﺳﻴﺎﻕ ﻣﺎ ﺗﻘﺪﻣﻬﺎ ﻣﻦ ﺭﺳﺎﻻﺕ‬ ‫‪‬ﺾ ‪‬ﺎ ﺍﻟﺮﺳﻞ ﺍﻟﺬﻳﻦ ﺳﺒﻘﻮﻩ ﻋﻠﻰ ﺩﺭﺏ ﺍﺗﺼﺎﻝ ﺍﻟﺴﻤﺎﺀ ﺑﺎﻟﺒﺸﺮ‬ ‫ﳍﺪﺍﻳﺘﻬﻢ ﺇﱃ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ؛ ﻭﺃﻳﻀﴼ ﰲ ﺿﻮﺀ ﻛﻮﻥ ﺍﻟﺮﺳﺎﻟﺔ‬ ‫ﺍﳌﺤﻤﺪﻳﺔ ﻫﻲ ﺍﻟﺮﺳﺎﻟﺔ ﺍﳋﺎﲤﺔ ﻟﻄﻮﺭ ﺍﻟﻨﺒﻮﺓ ﻭﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﲟﺎ ﻳﻌﻨﻴﻪ ﺫﻟﻚ‬ ‫‪٢٢‬‬

‫ﺍﻟﺴﻨﺔ ﺍﻷﻭﱃ ‪ -‬ﺍﻟﻌﺪﺩ )‪٢٠٠٦ (٣‬‬

‫• ﻣﻌﺠﺰﺓ ﻋﻘﻠﻴﺔ ‪-‬ﺭﻏﻢ ﺃ‪‬ﺎ »ﻧﻘﻞ« ﻭ » َﻭﺣﻲ«‪ -‬ﻓﻬﻲ ﻻ‬ ‫ﺗﺪﻫﺶ ﺍﻟﻌﻘﻞ ﻭﻻ ﺗﺬﻫﻠﻪ‪ ،‬ﻭﺇﳕﺎ ﻫﻲ ﺗﻨﻀﺠﻪ ﻭﺗﺮﺷﺪﻩ‪ ،‬ﻭﲡﻌﻠﻪ‬ ‫ﻣﻨﺎﻁ ﺍﻟﺘﻜﻠﻴﻒ‪ ،‬ﻭﺗﺘﺨﺬﻩ َ‬ ‫ﺣﻜﻤﺎ ﻭﺣﺎﻛﻤﺎ ﰲ ﻓﻘﻪ ﻣﺮﺍﻣﻴﻬﺎ ﻭﺍﻛﺘﻨﺎﻩ‬ ‫ﺿﻤﺖ ﻣﻦ‬ ‫ﺃﺳﺮﺍﺭ ﺇﻋﺠﺎﺯﻫﺎ‪ ،‬ﻭﺍﺳﺘﺨﺮﺍﺝ ﺍﻟﱪﺍﻫﲔ ﻭﺍﻷﺣﻜﺎﻡ ﳑﺎ ّ‬ ‫ﺍﻟﺴﻮﺭ ﻭﺍﻵﻳﺎﺕ‪.‬‬ ‫• ﻭﻫﻲ ‪-‬ﳍﺬﺍ ﺍﻟﺴﺒﺐ‪ -‬ﺧﺎﻟﺪﺓ ﺧﻠﻮﺩ ﺍﻟﺮﺳﺎﻟﺔ ﺍﳋﺎﲤﺔ‪ ،‬ﻷﻥ‬ ‫ﺗﺄﺛﲑﻫﺎ ﺩﺍﺋﻢ ﺍﻟﻔﻌﻞ ﻭﺍﻟﱪﻫﻨﺔ‪ .‬ﻓﻬﻲ ﻟﻴﺴﺖ ﺳﻔﻴﻨﺔ ﻧﻮﺡ ‪ ،‬ﺃﻭ‬ ‫ﻧﺎﻗﺔ ﺻﺎﱀ ‪ ،‬ﺃﻭ ﻋﺼﺎ ﻣﻮﺳﻰ ‪ ،‬ﺃﻭ ﺇﺑﺮﺍﺀ ﻋﻴﺴﻰ ‪‬‬ ‫ﻟﻸﻛﻤﻪ ﻭﺍﻷﺑﺮﺹ‪ ...‬ﺇﱃ ﺁﺧﺮ ﺍﳌﻌﺠﺰﺍﺕ ﺍﻟﱵ »ﺃﺩﻫﺸﺖ ﺍﻟﻌﻘﻞ«‪،‬‬ ‫ﻭﺍﻟﱵ ﻭﻗﻒ »ﺇﺩﻫﺎﺷﻬﺎ« ﻫﺬﺍ ﻋﻨﺪ ﺣﺪﻭﺩ »ﺍﻟﺸﻬﻮﺩ«!‬ ‫• ﻭﻷ‪‬ﺎ ﻛﺎﻧﺖ ﺍﻟﺘﻌﺒﲑ ﻋﻦ ﺑﻠﻮﻍ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻃﻮﺭ »ﺭﺷﺪﻫﺎ«‪،‬‬ ‫ﻭﻋﻦ ﺍﺗﺴﺎﻕ »ﻃﺒﻴﻌﺔ ﺇﻋﺠﺎﺯﻫﺎ« ﻣﻊ ﻫﺬﺍ ﺍﻟﻄﻮﺭ ﺍﳉﺪﻳﺪ‪ ،‬ﻭﺟﺪﻧﺎﻫﺎ‬ ‫ﺗﻮﱄ ﺍﻫﺘﻤﺎﻣﻬﺎ ﺑﻜﺜﲑ ﻣﻦ ﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﱵ ﺗﺪﻋﻢ ﻣﻦ ﻋﻮﺍﻣﻞ »ﺭﺷﺪ‬ ‫ﺍﻹﻧﺴﺎﻧﻴﺔ«‪ ،‬ﻭﺍﻟﱵ ﺗُﺰﻳﻞ ﺑﻘﺎﻳﺎ ﺍﻟﺸﺒﻬﺎﺕ ﻭﺍﳋﺮﺍﻓﺎﺕ ﻭﺍﳌﻌﺘﻘﺪﺍﺕ‬ ‫ﺍﻟﺒﺎﻗﻴﺔ ﻣﻦ ﺍﳌﺮﺍﺣﻞ ﺍﻟﺴﺎﺑﻘﺔ‪ ،‬ﻋﻨﺪﻣﺎ ﻛﺎﻧﺖ ﺍﻻﻧﺴﺎﻧﻴﺔ ِ‬ ‫»ﺧﺮﺍﻓًﺎ‬ ‫ﺿﺎﻟّﺔ« ﲢﺘﺎﺝ ﺇﱃ »ﺍﻟﻮﺻﺎﻳﺔ ﺍﻟﺪﺍﺋﻤﺔ« ﻣﻦ ﻗِﺒﻞ ﺍﻟﺮﺳﻞ ﻭﺍﻷﻧﺒﻴﺎﺀ‪،‬‬

‫ﺍﳊﻤﺎﺋﻢ ﻋﻠﻰ ﺷﺮﻓﺎﺕ ﺍﻟﺸﺒﺎﺑﻴﻚ ﻣﻦ ﺟﺪﻳﺪ‪،‬‬ ‫ﻓ ْﻠﺘَ ُﺤ ﱠﻂ‬ ‫ُ‬ ‫ﻭﻟﺘﺨﺘَﻠ ْ‬ ‫ﻧﺪﺍﺀﺍﺕ ﺍﻟﺬﻛﺮ‪ :‬ﻫﻮ ‪ ..‬ﻫﻮ‪ ،‬ﺑﺪﻋﺎﺀ »ﺁﻣﲔ«‬ ‫ِﻂ‬ ‫ْ‬ ‫ُ‬ ‫ﺇ‪‬ﺎ ﻟﻴﻠﺔ ﻣﺒﺎﺭﻛﺔ‪ ،‬ﻓﻬﻠﻤﻮﺍ ﻳﺎ »ﻓﻮﺍﺗﺢ« ‪ ،‬ﻭﻳﺎ »ﻳﻮﺍﺳﲔ«‪.‬‬ ‫ﺭﺅﻭﺱ َﻇﻠﱠْﻠﺘَﻬﺎ ﺑﺎﻟﻈﻼﻝ؟‬ ‫ﺃﻳﻦ ﻳﺎ َﺳ ُ‬ ‫ﺤﺎﺏ‪ٌ ،‬‬ ‫ﺭﻓﺎﻕ ٍ‬ ‫ﺩﺭﺏ‪،‬‬ ‫ﻭﻫﻞ ﺗﺬﻛﺮ‪ ،‬ﻳﺎ ﻃﺮﻳﻖ‪ ،‬ﻣﻦ ﺳﺎﺭﻭﺍ َ‬ ‫ﺣﺒﻴﺐ‪..‬‬ ‫ﻣﻊ ﻣﺴﺎﻓ ٍﺮ ٍ‬ ‫ﻋﺒَﺮﻭﺍ ﺍﻟﺼﺨﻮﺭ ﻭﺍﳉﺒﺎﻝ‪،‬‬ ‫ﻗﺎﻓﻠﺔ ﺗﻠﻮ ﻗﺎﻓﻠﺔ‪ ،‬ﻭﺭﻛﺒﺎ ﺗﻠﻮ ﺭﻛﺐ‪،‬‬ ‫ﰲ ﺻﺤﺎﺭﻯ ﻻ ﲢ ّﺪﻫﺎ ﺁﻓﺎﻕ‪..‬‬ ‫ﺍﻵﺛﺎﺭ ﳌﻦ ﻗَﺪِﻣﻮﺍ‪،‬‬ ‫ﻻ ﺯﺍﻟﺖ ُ‬ ‫ﺍﻟﻄﺮﻳﻖ‪.‬‬ ‫ﻭﳌﻦ ﻳﺮﺣﻠﻮﻥ‬ ‫ُ‬ ‫ﺍﻟﻐﺎﺭ ﺍﳌﻜﺒﱢﺮ‪ ،‬ﻟﻴﺲ ﻟﻠﻌﻨﺎﻛﺐ؛‬ ‫ﻭﻫﺬﺍ ُ‬ ‫ﺑﻞ ﻟﻠﻤﻼﺋﻜﺔ ﻭﺍﻷﻧﺒﻴﺎﺀ‪...‬‬ ‫ﺍﻟﻌﻨﻜﺒﻮﺕ ﰲ ﺍﳍﻮﺍﺀ‪،‬‬ ‫ﱂ ﻳﻜﻦ‬ ‫ُ‬ ‫ﺍﻷﺭﺽ‪ ،‬ﻭﻻ ﰲ ﺍﳌﺎﺀِ‪،‬‬ ‫ﻭﻻ ﰲ‬ ‫ِ‬ ‫ﺑﻞ ﰲ ﻋﻴﻮ ٍﻥ ﻋﻦ ﺍﳊﻖ ﻋﻤﻴﺎﺀ!‬ ‫ﻭﻫﺬﺍ ﺍﻟﻐﻮﺭ ﺍﻟﺴﺤﻴﻖ‪،‬‬ ‫ﺃ َﻣﻼﺫ ﻫﻮ ﻟﻠﺠﻦ‪ ..‬ﺃﻡ َﻣﻮﺋﻞ ﻟﻠﻤﻼﺋﻚ؟‬ ‫ﺍﻟﻌﺶ‪ ،‬ﺍﻟﺬﻱ ﳒﻬﻞ ﻣﺎ ﻳﺴﻜﻨﻪ‪،‬‬ ‫ﻭﻫﺬﺍ ّ‬ ‫ﺃﺣﻤﺎﻣﺔ‪ ،‬ﺃﻡ ﻓﺎﺧﺘﺔ‪ ،‬ﺃﻡ ﻫﺪﻫﺪ؟‬ ‫َ‬ ‫ﻠﻖ ﻃﻴﻮﺭﻩ ﳓﻮ ﺍﳌﺪﻳﻨﺔ ﻓﺠﺮﴽ؟‬ ‫ﻭﻫﻞ ﺃ َﻃ َ‬ ‫ﻳﺎ ﺃﻳﺘﻬﺎ ﺍﳌﺘﻮﻓﺎﺓ ﺍﻟﺮﺍﻗﺪﺓ ﰲ »ﺃﺑﻮﺍﺀ«‪،‬‬ ‫ﰲ ﺭﻭﺿﻚ ﺗﻔﺘﺤﺖ ﺯﻫﺮﺓٌ؛ ﺃﲨﻞ ﻣﺎ ﰲ ﺍﻟﻜﻮﻥ ﺯﻫﺮﴽ‪.‬‬ ‫ِ‬ ‫ﺫﻛﺮﺍﻙ ﻣﺪﺛّﺮﺓ ﺑﺪﻑ ِﺀ ﺭﻣﺎﻝ ﺍﻟﺼﺤﺮﺍﺀ!‬ ‫ﻟِﺘَﻨَ ْﻢ‬ ‫ﻻ ﺯﺍﻟﺖ ﺍﻟﺼﺤﺮﺍﺀ ﲡﻴﺐ َﻣﻦ ِ‬ ‫ﻳﺼ ْﺦ ﳍﺎ ﲰﻌﴼ؛‬ ‫ﺻﻮﺕ ﻫﺪﺭﺍ‪...‬‬ ‫ﻓﻴﺼﻤﺖ »ﻳﺎ ﻟﻴﻞ«؛ ﻭﻳﻬﺪﺭ ٌ‬ ‫»ﺑﺪﺭ« ﻳُﻨﺸﺪ ﺷﻌﺮﺍ‪.‬‬ ‫»ﺃُ ُﺣ ٌﺪ« ﻳﻘﺮﺃ ً‬ ‫ﺭﺛﺎﺀ‪ ،‬ﻭ ٌ‬ ‫ِ‬ ‫ﻭﺃﻧﺖ‪ ،‬ﺃﻳّﺘﻬﺎ ﺍﳌﺪﻳﻨﺔ‪،‬‬ ‫ﺇﻳﺎﺏ ﻣﺎﺋ ِﺔ ٍ‬ ‫ﺍﺟﻌﻠﻲ ﻣﻠﺤﻤ ًﺔ ﻣﻦ ِ‬ ‫ﺃﻟﻒ‪،‬‬ ‫ﰲ ﻳﻮﻡ ﺣﺞ؛‬ ‫ﻳَ ْﻘ ُﺪﻣﻬﻢ ﳏﻤﺪ‪ ،‬ﻭﰲ َﺟﻨْﺒﻪ ﺃﺑﻮ ﺑﻜﺮ‪.‬‬ ‫ﻧﻮﺭ‪ ،‬ﻭﰲ ﻋﺜﻤﺎﻥ ﺃﻧﻮﺍﺭ‪.‬‬ ‫ﰲ ﺃﰊ ﺑﻜﺮ ٌ‬ ‫ﻗﺮﺷﻲ ﺟﺒﺎﺭ‪.‬‬ ‫ﻭﻋﻤﺮ ﻳﺘﺤﺪﻯ ﻭﺟﻪ ﻛﻞ ﱟ‬ ‫ﻭﻋﻠﻲ ﻳﻔﺘﺢ ﺍﻷﺑﻮﺍﺏ‪..‬‬ ‫ﱞ‬ ‫ﻋﻠﻲ ﺗﻨﺤﲏ ﺍﻷﺳﻮﺍﺭ‪.‬‬ ‫ﺃﻣﺎ َﻡ ّ‬

‫ﻭﻳﺴﺘﺸﻬﺪ ُ‬ ‫ﺃﺑﻄﺎﻝ ﺍﳊﻖ؛ َﻣﻦ َﺷﻬِﺪﻭﺍ ﺧﻴﱪَ ﻭﺃُ ُﺣﺪﴽ ﻭﺑﺪﺭﴽ‪،‬‬ ‫ﰲ ﺃﻳﺎ ِﻡ ﺳﻌﺪٍ‪ ،‬ﳛﻠﻮ ﻓﻴﻪ ﺍﳌﻮﺕ‪.‬‬ ‫ﻘﺮ ﳍﺎ ﰲ ﺍﻷﺭﺽ ﻗﺮﺍﺭ‪.‬‬ ‫ﺗﻠﻚ ﺃﺭﻭﺍﺡ ﳎﻨﱠﺤﺔ‪ ،‬ﻻ ﻳَ ّ‬ ‫ﻓﻠﺘَ ُﺤ ﱠﻂ ﺍﳊﻤﺎﺋﻢ ﻋﻠﻰ ﺷﺮﻓﺎﺕ ﺍﻟﺸﺒﺎﺑﻴﻚ ﻣﻦ ﺟﺪﻳﺪ‪،‬‬ ‫ﻭﻟْﺘَ ْﺨﺘَﻠ ْ‬ ‫ِﻂ ﻧﺪﺍﺀﺍﺕ ﺍﻟﺬﻛﺮ‪ :‬ﻫﻮ‪ ..‬ﻫﻮ‪ ،‬ﺑﺪﻋﺎﺀ »ﺁﻣﲔ«‬ ‫ﺇ‪‬ﺎ ﻟﻴﻠﺔ ﻣﺒﺎﺭﻛﺔ‪ ،‬ﻓﻬﻠﻤﻮﺍ ﻳﺎ »ﻓﻮﺍﺗﺢ«‪ ،‬ﻭﻳﺎ »ﻳﻮﺍﺳﲔ«‪.‬‬ ‫ﺃَﻗﺒ ِْﻞ‪ ،‬ﻳﺎ ﳏﻤﺪ‪ ،‬ﺑﺎﻷﻟﻄﺎﻑ ﻭﺍﳋﲑ ﻭﺍﻟﻄﻴﻮﺏ؛‬ ‫ﻋﻠﻰ ﺃﺑﻨﺎﺀ ﺁﺩﻡ‪،‬‬ ‫ﻗﺒﻞ ﺃﻥ ﻳﻐﺎﺩﺭ ﺍﻟﻮﺟﺪﺍﻥ ﺍﳌﻌﻄﻮﺏ؛ ﺇﱃ ﺍﻟﻐﺪ‪.‬‬ ‫ﻔﺢ ﻣﻦ ﺍﻟﻘﻠﻮﺏ‪،‬‬ ‫ﻭﻟْﻴﻔِﺾ ﺍﻹﳝﺎﻥ ﻭﻟﻴَ ْﻄ ْ‬ ‫ﻭﻟﻴَ ْﺸ ُﺪ »ﻋ ْ‬ ‫ِﻱ« ﺑﺎﻟﺘﻜﺒﲑ ﰲ ﺃﲨﻞ ﺍﻷﳊﺎﻥ‪،‬‬ ‫ِﻄﺮ ﱡ‬ ‫ﺍﻷﻭﻟﻴﺎﺀ ﺍﻟﻘﺮﺁ َﻥ‪،‬‬ ‫ﻭﻟﻴﺘْ ُﻞ‬ ‫ُ‬ ‫ﺍﻵﻳﺎﺕ ﺍﳌﻨﻘﻮﺷ ُﺔ ﺑﻨﻮ ِﺭ ﺍﻟﻌﻴﻮﻥ‪،‬‬ ‫ﻭﻟﺘﻨﺘﺸﺮ‬ ‫ُ‬ ‫ﰲ ﺧﻂ »ﻗﺎﻳِﺶ ﺯﺍ َﺩﻩ ﻋﺜﻤﺎﻥ«؛‬ ‫ﻭﻟﻴَ ْﻜﺘُ ْﺐ َﻣ ْﺪ َﺣ َﻚ »ﻏﺎﻟﺐ«‪ ،‬ﻭﻣﻮﻟِ َﺪ َﻙ »ﺳﻠَﻴﻤﺎﻥ«‬ ‫ﻭﻟﻴَ ُﻌ ْﺪ »ﺳﻨﺎ ٌﻥ« ﻭﺃﻟﻒ ﺳﻨﺎﻥ‪،‬‬ ‫ﰲ ﺍﻟﻘﺒﺎﺏ ﻭﺍﻷﻋﻤﺪﺓ ﻭﺍﻷﻃﻮﺍﻕ‪.‬‬ ‫ﻭﻟﻴَ ُﺸ ّﻞ ﻣﻦ ﻳﻨﻮﻱ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺟﻨﺎﺯﺓ ﺍﳊﻘﻴﻘﺔ!‬ ‫ﺟﻨﺎﺡ‪،‬‬ ‫ﺟﻨﺎﺡ‪،‬‬ ‫ﻭﺍﻟﺮﻳﺢ ٌ‬ ‫ﺍﻟ َﻐﻴﻢ ٌ‬ ‫ُ‬ ‫ﻭﺍ َ‬ ‫ﺟﻨﺎﺡ‪ ،‬ﻭﺟﱪﻳﻞ ﺟﻨﺎﺡ‪،‬‬ ‫ﳋ ِﻀ ُﺮ ٌ‬ ‫ﻭﺍﻷﻭﺭﺍﻕ ﺍﻟﱵ ﲢﻔﻆ ﺁﻳﺎﺗﻚ ﺃﺟﻨﺤﺔ‪...‬‬ ‫ﻓَ ْﻠﺘُ ْﻔﺘَ ْﺢ ﺃﺑﻮﺍﺏ ﺍﻟﺴﻤﻮﺍﺕ‪،‬‬ ‫ﻭﻟﺘﻨﻔﺮﺝ ﻃﺒﻘﺎﺕ ﺍﻷﺳﺘﺎﺭ‪ ،‬ﺳﺘﺮﺍ ﻓﺴﺘﺮﺍ‪،‬‬ ‫ﻭﻟِﺘُﻨْﺜَﺮ ﺍﻟﻨﺠﻮ ُﻡ ﻓﻮﻕ ﺍﻟﺼﺤﺎﺭﻯ ﻧﺜﺮﴽ‪،‬‬ ‫ﻭﻟﺘَ َ‬ ‫ﺻﻔﺎ‪...‬‬ ‫ﺻﻔﺎ ًّ‬ ‫ﺼﻄ ﱠﻒ ﰲ ﺩﺭﻭﺑﻚ ًّ‬ ‫ﻭﺍﻷﺑﺮﻳﺎﺀ ﻣﻦ ﺍﻟﺬﻧﻮﺏ‪.‬‬ ‫ﺍﻷﻳﺘﺎ ُﻡ‬ ‫ُ‬ ‫ﻭﻟﺘَ ْﻐﺰ ْ‬ ‫ِﻝ ﺭﺍﻳﺘَﻚ ﺍﻟﺒﻨﺎﺕ‪،‬‬ ‫ ﺍﻟﻼﺋﻲ ﻳُ ِ‬‫ﱐ ﺣﺰ ٍﻥ ﻛﻠﻤﺎ‪‬ﺎ ﻟﻴﺎﱄ ﺍﻟﺼﺤﺮﺍﺀ ‪-‬‬ ‫ﻨﺸ ْﺪﻥ ﺃﻏﺎ َ‬ ‫ﲞﻴﻮﻁ ﺷﻌﺮﻫﻦ‪.‬‬ ‫ﻭﻟﻴﺆﺫّﻥ »ﺩﺍﻭ ُﺩ«‪ ..‬ﺇﻥ ﻛﺎﻥ ﻗﺪ َ‬ ‫ﺳﻜ َﺖ »ﺑِﻼﻝ«‬ ‫ﺍﳊﻤﺎﺋﻢ ﻋﻠﻰ ﺷﺮﻓﺎﺕ ﺍﻟﺸﺒﺎﺑﻴﻚ ﻣﻦ ﺟﺪﻳﺪ‪،‬‬ ‫ﻓﻠﺘﺤ ﱠﻂ‬ ‫ُ‬ ‫ُ‬ ‫ﻭﻟﺘَﺨﺘَﻠ ْ‬ ‫ِﻂ ﻧﺪﺍﺀﺍﺕ ﺍﻟﺬﻛﺮ‪ :‬ﻫﻮ ‪ ..‬ﻫﻮ‪ ،‬ﺑﺪﻋﺎﺀ »ﺁﻣﲔ«‬ ‫ﺇ‪‬ﺎ ﻟﻴﻠﺔ ﻣﺒﺎﺭﻛﺔ‪ ،‬ﻓﻬﻠﻤﻮﺍ ﻳﺎ »ﻓﻮﺍﺗﺢ«‪ ،‬ﻭﻳﺎ »ﻳﻮﺍﺳﲔ«‪.‬‬ ‫)*( ﻣﻦ ﻛﺒﺎﺭ ﺷﻌﺮﺍﺀ ﻭﺃﺩﺑﺎﺀ ﺗﺮﻛﻴﺎ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ ‪ .١٩٧٥‬ﺍﻟﺘﺮﲨﺔ ﻋﻦ ﺍﻟﺘﺮﻛﻴﺔ‪ :‬ﻋﻮﱐ ﻋﻤﺮ‬ ‫ﻟﻄﻔﻲ ﺃﻭﻏﻠﻲ‪.‬‬ ‫)‪ (١‬ﺍﳌﻘﺼﻮﺩ ﺳﻮﺭﺓ ﺍﻟﻔﺎﲢﺔ ﻭ ﻳﺲ‪ (٢) .‬ﺍﳌﻘﺼﻮﺩ ﻫﻮ ﺍﻟﺼﺤﺎﰊ ﺳﻠﻤﺎﻥ ﺍﻟﻔﺎﺭﺳﻲ ‪.‬‬

‫ﺍﻟﺴﻨﺔ ﺍﻷﻭﱃ ‪ -‬ﺍﻟﻌﺪﺩ )‪٢١ ٢٠٠٦ (٣‬‬

‫‪‬‬

‫ﺍﳊﻤﺎﺋﻢ ﻋﻠﻰ ُﺷ ُﺮ َﻓ ِ‬ ‫ﺍﻟﺮﻭﺡ‬ ‫َﻓ ْﻠﺘَ ْﻬﺪِﻝ‬ ‫ُ‬ ‫ﺎﺕ ﱡ‬

‫ﺳﺠﺎﺩﺗﻚ ﺍﻟﺮﻣﺎﻝ‪...‬‬ ‫ﻛﺎﻧﺖ ّ‬ ‫ﻭﺃﺻﻮﺍﺕ ﺍﻷﺫﺍﻥ ﺗَﻌﻠﻮ‪،‬‬ ‫ُ‬ ‫ﻣﻦ ﺍﻟﻌﺼﻮﺭ‪ ..‬ﻭﻣﻦ ﺍﻟﺪﻳﺎﺭ‪،‬‬ ‫ﻭﺗﻠﺘﻘﻲ ﰲ ﺍﻟﺴﻤﺎﻭﺍﺕ‪.‬‬ ‫ﻣﺆﻣﻨ ًﺔ ﻛﺎﻧﺖ ﺍﳌﺴﺎﺟﺪ‪ ،‬ﻣﺆﻣﻨﺔ ﺍﳌﻨﺎﺑﺮ!‬ ‫ﻭﺍﻟﺘﻜﺒﲑ ﻳَﻔﻴﺾ ﻭﻳﻨﻀﺢ ﻣﻦ ﺍﻟﻘﺒﺎﺏ‪...‬‬ ‫ﺩﻋﻮﺍﺕ ﺁﻣﲔ‪.‬‬ ‫ِﺒﺎﺏ ﲤﻠﺆﻫﺎ‬ ‫ُ‬ ‫ﻗ ٌ‬ ‫ﻭﰲ ﺍﻟﻠﻴﺎﱄ ﺍﳌﺒﺎﺭﻛﺔ‪...‬‬ ‫ﱂ ﺗﻜﻦ ﺩﻋﻮﺍﺗﻨﺎ ﺗﺮﺟﻊ ﺧﺎﺋﺒﺔ‪،‬‬ ‫ﰲ ﻟﻴﺎﻝ ﺗﺘﻮ ّﻫﺞ ﺃﻧﻮﺍﺭﴽ‪.‬‬ ‫ﱡ‬ ‫ﻛﻞ ﻣﻦ ﺟﺎﺀ ﺇﱃ ﺑﺎﺑﻚ‪ ،‬ﻣﻦ ﻗﺮﻳﺐ ﺃﻭ ﺑﻌﻴﺪ‪،‬‬ ‫ﻣﺆﻣﻨﺎ ﻋﺎﺩ‪ ،‬ﻳﺎ ﳏﻤﺪ‪...‬‬ ‫ﳌّﺎ ﻛﺎﻧﺖ ﺍﻟﺒﺴﻤﻠﺔ ﺑﺮﻛﺔ ﺧﺒﺰﻧﺎ‪،‬‬ ‫ﻭﺃُّﻣﺘﻚ ﻋﺰﻳﺰ ًﺓ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﳌﻌﺎﺩ‪ ،‬ﻳﺎ ﳏﻤﺪ‪...‬‬ ‫ﺍﳊﻤﺎﺋﻢ ﻋﻠﻰ ﺷﺮﻓﺎﺕ ﺍﻟﺸﺒﺎﺑﻴﻚ ﻣﻦ ﺟﺪﻳﺪ‪،‬‬ ‫ﻓﻠﺘَ ُﺤ ّﻂ‬ ‫ُ‬ ‫ﻭﻟِﺘَ ْﺨﺘَﻠ ْ‬ ‫ﻧﺪﺍﺀﺍﺕ ﺍﻟ ﱢﺬ ْﻛﺮ‪ :‬ﻫﻮ‪ ..‬ﻫﻮ‪ ،‬ﺑﺪﻋﺎﺀ »ﺁﻣﲔ«‬ ‫ِﻂ‬ ‫ُ‬ ‫ﺇ‪‬ﺎ ﻟﻴﻠﺔ ﻣﺒﺎﺭﻛﺔ‪ ،‬ﻓﻬﻠﻤﻮﺍ ﻳﺎ »ﻓﻮﺍﺗﺢ«‪ ،‬ﻭﻳﺎ »ﻳﻮﺍﺳﲔ«‪(١).‬‬ ‫ّ‬ ‫ﺍﻷﻣﻬﺎﺕ ﻳﺬﻛﺮﻧﻚ ﺑﺎﻛﻴﺎﺕ‪ ،‬ﰲ ﻫﺬﻩ ﺍﻷﻳﺎﻡ؛‬ ‫ﻳﺎ ﻳﺘﻴﻢ ﺍﻷﻳﺘﺎﻡ‪ ،‬ﻳﺎ ﻏﺮﻳﺐ ﺍﻟﻐﺮﺑﺎﺀ‪،‬‬ ‫ﻛﻨﺖ ﻟﻠﻤﺴﺘﻀﻌﻔﲔ ﺟﻨﺎﺣﺎ‪..‬‬ ‫ﻭﺻﺎﺣﺒﴼ ﻟﻠﻔﻘﺮﺍﺀ‪،‬‬ ‫ُ‬ ‫ﺭﺳﻮﻝ‪ ..‬ﻓﺄﻳﻦ ﺃﻧﺖ؟‬ ‫ﻳﺎ‬ ‫ﻳﺎ ﻧﱯ‪ ..‬ﺃﻳﻦ ﺃﻧﺖ ﺍﻵﻥ؟‬ ‫ﺃﻳﺎﻡ ﻣﻀﺖ‪ ،‬ﻣﺎ ﺃﺣﻼﻫﺎ‪ ،‬ﻳﺎ ﳏﻤﺪ‪...‬‬ ‫ﻣﺎ ﺃﺣﻼﻫﺎ ﻣﻦ ﺃﺯﻣﺎﻥ!‬ ‫ﻗﻠﺐ ﻣﺆﻣﻨﲔ ﺑﻚ ﺍﻹﳝﺎ ُﻥ‪،‬‬ ‫ﻗﺒﻞ ﻣﻴﻼﺩﻙ‪َ ،‬ﻭﻗَﻊ ﰲ ِ‬ ‫ﺣﲔ ﻃ َﻐﺖ ﺍﻟﻐﻔﻠﺔ ﻣﺜﻞ ﺍﻟﺼﺤﺎﺭﻯ‪،‬‬ ‫ﻳﺘﻴﻢ »ﻋﺒﺪﺍﷲ«‪ ...‬ﻭﺃﻣﺎﻧ ُﺔ »ﺁﻣﻨﺔ«‪،‬‬ ‫ﺑﻜﻰ ُ‬ ‫»ﺣﻠِﻴﻤﺔ«‪.‬‬ ‫ﰲ ِﺣ ْﺠ ِﺮ َ‬ ‫ﻭﻛﻨﺖ ﻟـ »ﺧﺪﳚﺔ« َﺯﻫﺮﺓً‪ ،‬ﻭﻟـ »ﻋﺎﺋﺸﺔ« ﻭﺭﺩﴽ‪،‬‬ ‫َ‬ ‫َ‬ ‫ﻭﺭﺳﻮﻝ ﺍﻟﺴﻤﺎﻭﺍﺕ‪.‬‬ ‫ﻭﺑُﺆﺑ َﺆ ﻋﲔ ﺍﻷﻣﺔ‪،‬‬ ‫ﻠﺖ ﺇﱃ ﺍﻷﺻﻘﺎﻉ ﺭﺳﻼً‪.‬‬ ‫ﺭﺳ َ‬ ‫ﺑُ َ‬ ‫ﻌﺜﺖ ﺭﺳﻮﻻً‪ ،‬ﻭﺃَ َ‬ ‫‪٢٠‬‬

‫ﺍﻟﺴﻨﺔ ﺍﻷﻭﱃ ‪ -‬ﺍﻟﻌﺪﺩ )‪٢٠٠٦ (٣‬‬

‫ﻋﺎﺭﻑ ‪‬ﺎﺩ ﺁﺳﻴﺎ *‬

‫ﱠﻤﺖ ﺭﻭﺣﻚ ﷲ‪ ،‬ﻭﻣﺪﺩﺕ ﻳﺪﻙ ﻟﻸﻣﺔ ﻣ ّﺪﴽ‪.‬‬ ‫ﺳﻠ َ‬ ‫ﻫﺎﺟﺮﺕ ﺍﱃ ﺍﳌﺪﻳﻨﺔ‪ ،‬ﺇﺫ ﺿﺎﻗﺖ ﺑﻚ ﺃﺭﺽ ﻣﻜﺔ؛‬ ‫ﻭﻛﺎﻧﺖ ﻟﻚ ﻣﺄﻭﻯ ﻭﻭﻃﻨﴼ ﻭﻣﻬﺪﴽ‪.‬‬ ‫ﺍﳌﻔﺮ ﻭﺍﻟﺪﻧﻴﺎ ﺑﻨﺎ ﺗﻀﻴﻖ‪ ،‬ﻳﺎ ﳏﻤﺪ؟!‬ ‫ﻓﺈﱃ ﺃﻳﻦ ّ‬ ‫ﺍﻟﻨﻔﺎﻕ ﻭﺍﻟﻜﻔﺮ ﻭﺍﳋﻴﺎﻧﺔ ﰲ ﺍﻷﺭﺽ‪،‬‬ ‫ﰲ ﻋﺼ ٍﺮ ﳍﺎ ﻣِﻦ َﺫ َﻫ ٍﺐ!‬ ‫ﻭﺗ ّﺪﻋﻲ ﺍﻷﻟﺴﻦ ﻭﺍﻟﺼﻔﺤﺎﺕ ﻭﺍﻟﺴﻄﻮﺭ‪:‬‬ ‫ْﺃﻥ ﻣﺎﺕ ﺃﺑﻮ ﳍﺐ!‬ ‫ﺣﻲ‪ ،‬ﻳﺎ ﳏﻤﺪ‪..‬‬ ‫ﻫﺬﺍ ﺃﺑﻮ ٍ‬ ‫ﳍﺐ ّ‬ ‫ﳉ ُ‬ ‫ﺟﻬﻞ ﺍ َ‬ ‫ﻬﻮﻝ‪ ،‬ﰲ ﺍﻟﻘﺎﺭﺍﺕ ﳚﻮﻝ‪..‬‬ ‫ﻭﺃﺑﻮ ٍ‬ ‫ﻤﻌﺖ ﺁﺫﺍﻧُﻨﺎ ﺍﳍﺎﺋﻤ ُﺔ ﺑﺎﳌﻮﺍﻟﻴﺪ!‬ ‫ﻣﺎ ﺃﺣﻠﻰ ﻣﺎ َﺳ ْ‬ ‫ﺃﲰﺎﺀ َﺣﻔﻈﺘْﻬﺎ ﺷﻔﺎ ُﻫﻨﺎ‪..‬‬ ‫ﻣﺎ ﺃﺣﻠﻰ ً‬ ‫ﺗﻌﻮﺩﺕ ﻋﻠﻰ ﺍﲰﻚ‪ ..‬ﻳﺎ ﻧﱯ!‬ ‫ﺍﻟﱵ ّ‬ ‫ﺍﺗﺒﺎﻉ ﺃَﺛﺮﻙ ﰲ ﺍﻟﻄﺮﻳﻖ‪،‬‬ ‫ﻴﺖ ﺧﻄﻮﺍﺗُﻨﺎ َ‬ ‫ﰒ ﻧَ ِﺴ ْ‬ ‫ﻓﺎﻟﻴﻮﻡ ﺇﺫﻥ ﺳﻮﺍ ُﺩ ﺍﻷﺳﺘﺎ ِﺭ ﺑﺎﻟﻜﻌﺒﺔ ﻳﻠﻴﻖ‪.‬‬ ‫ﺁﻣﺎﻟُﻨﺎ ﰲ ٍ‬ ‫ﺣﺮﺏ ﻣﻊ ﺍﳌﻔﺎﺧﺮ‪،‬‬ ‫ﺟﺒﻞ ٍ‬ ‫ﻗﺎﻑ‪ ،‬ﺃﻣﲑٌ ﻣﺘﺴﻠﱢﻂ ﻗﺎﻫﺮ‪.‬‬ ‫ﻭﺍﻟﻔﺨﺮ ﰲ ِ‬ ‫ُ‬ ‫ﺍﻟﻀﻤﺎﺋﺮ ﺧﺮﺍﺏ‪ ...‬ﻭﺍﻟﻮﺟﺪﺍﻥ ﺗﺎﻟﻒ‪.‬‬ ‫ِ‬ ‫ﺍﳊﺴﻨﺎﺕ ﻗﺒﻞ ﺍﻟﻐﺪ‪ ،‬ﻭﻫﺎﺕ ﺍﻟﻠﻄﺎﺋﻒ؛‬ ‫ﻓﻬﺎﺕ‬ ‫ﻷﺑﻨﺎﺀ ﺁﺩﻡ‪.‬‬ ‫ﻫﺬﻩ ﺍﻷﺳﻮﺍﺭ ﺍﻟﱵ ﺗﺮﺍﻫﺎ‪ ..‬ﺑﻌﻀﻬﺎ ﺧﻴﱪ‪ ،‬ﻭﺑﻌﻀﻬﺎ ﻃﺎﺋﻒ‪.‬‬ ‫ﺍﻟﺴﻨُﻮﻥ‪...‬‬ ‫ﱂ ﻧﻔﺘﺤﻬﺎ‪ ،‬ﻳﺎ ﳏﻤﺪ‪ ،‬ﻭﻗﺪ ﻣﻀﺖ ّ‬ ‫ﻓﻼ ِﺻﺪﻕ ﻭﻻ ﺍﺳﺘﻘﺎﻣﺔ‪ ...‬ﻭﻻ ﺣﺴﻨﺎﺕ ﻭﻻ ﺧﲑ‪.‬‬ ‫ﺴﻴﺖ ﻛﻴﻒ ﺗﺜﻤﺮ‪.‬‬ ‫ﻭﺃ َ‬ ‫ﲨﻞ ﺍﻷﻏﺼﺎﻥ ﰲ ﺍﻟﺒﺴﺎﺗﲔ‪ ،‬ﻧَ ْ‬ ‫ﻭﰲ ﺟﻮﻑ ﺍﻵﺛﺎﻡ‪ ،‬ﻣﻌﺴﻠﺔ ﺍﳊﺮﺍﻡ‪.‬‬ ‫ِﺡ َﻣ ْﻦ ﻓﺮﺡ‪ ،‬ﻛﺄﻧﻪ ﻋﻴﺪ!‬ ‫ﻓَﺮ َ‬ ‫ِﺡ ﻣﻦ ﺃﻓﺮﻍ ﻣﺎﺀ »ﺍﻟﺴﻤﺎﻭﺓ«‪،‬‬ ‫ﻓَﺮ َ‬ ‫ﻭﺻﺒُّﻪ ﰲ »ﺳﺎﻭﺓ«‬ ‫َ‬ ‫ﻭﺃﺗﻌ َﺐ ﺧﻴْﻠﻪ َﻣ ْﻦ ﺃﺗﻌﺐ‪،‬‬ ‫َ‬ ‫ﺑﻘﻔﺰﺓ ﻭﺍﺣﺪﺓ ﻣﻦ ﺍﳋﻨﺎﺩﻕ‪.‬‬ ‫ﻛﻞ »ﺳﻠْﻤﺎﻥ«‪(٢).‬‬ ‫ﻓَﻠﺘﺒْ ِﻚ ﻳﺜﺮﺏ‪ِ ،‬‬ ‫ﻭﻟﻴﺒﻚ ﱡ َ َ‬

‫ﱢ‬ ‫ﻭﻳﻨﻈﻢ َ‬ ‫ﻧﺸﺎﻁ ﺟﺴﻢ ﺍﻹﻧﺴﺎﻥ ﺑﺎﻟﻨﻬﺎﺭ ﻭﻳﺜﺒﱢﻄﻪ ﺑﺎﻟﻠﻴﻞ ﻣﺎ ﻳُﻌﺮﻑ‬ ‫ﺍﳌﺦ ﻓﻴﻤﺎ‬ ‫ﺑﺎﺳﻢ »ﺍﻟﺴﺎﻋﺔ ﺍﳊﻴَﻮﻳﺔ«‪ ،‬ﻭﻫﻲ ﻋﺒﺎﺭﺓ ﻋﻦ ﻣﺮﻛﺰ ﰲ ّ‬ ‫ﻳُﻌﺮﻑ ﺑﺎﺳﻢ »ﺍﻟﻨّﻮﺍﺓ ﻓﻮﻕ ﺍﻟﺘﺼﺎﻟﺒﺔ« ﻭﻳﻨﺘﺸﺮ ﻣﻨﻬﺎ ﺇﱃ ﺍﻟﻌﺪﻳﺪ‬ ‫ﻣﻦ ﺧﻼﻳﺎ ﺍﳉﺴﻢ ﻭﺃﻧﺴﺠﺘﻪ‪ .‬ﻭﻳﺘﺤﻜﻢ ﰲ ﻫﺬﻩ ﺍﻟﺴﺎﻋﺔ ﺃﺭﺑﻊ ﻣﻦ‬ ‫ﺣﺎﻣﻼﺕ ﺍﻟﺼﻔﺎﺕ ﺍﻟﻮﺭﺍﺛﻴﺔ )ﺍﳌﻮﺭﺛﺎﺕ ﺃﻭ ﺍﳉﻴﻨﺎﺕ( ﺍﻟﱵ ﺗﺘﺄﺛﺮ‬ ‫ﺑﺪﻭﺭﺓ ﺍﻟﻈﻼﻡ ﻭﺍﻟﻨﻮﺭ ﻭﺍﻟﻀﻮﺿﺎﺀ ﻭﺍﻟﺴﻜﻮﻥ‪ ،‬ﻭﺑﺬﻟﻚ ﺗﺘﺤﻜﻢ ﰲ‬ ‫ﺳﺎﻋﺎﺕ ﺍﻟﻴﻘَﻈﺔ ﻭﺍﳌﻨﺎﻡ‪.‬‬ ‫ﺍﻟﺴﺎﻋﺔ ﺍﳊﻴﻮﻳﺔ ﻭﺃﻭﻗﺎﺕ ﺍﻟﺼﻼﺓ‬ ‫ﻭﻋﻠﻰ ﺫﻟﻚ ﻓﺈﻥ ﺍﻟﻨﻮﻡ ﻛﻈﺎﻫﺮﺓ ﺣﻴﻮﻳﺔ ﺃﻣﺮ ﻻﺯﻡ ﻟﻺﻧﺴﺎﻥ؛‬ ‫ﺣﻮﺍﺳﻪ ﻋﻤﺎ ﳛﻴﻂ ﺑﻪ ﻭﺗﻈﻞ‬ ‫ﻓﻴﻪ ﻳﻔﻘﺪ ً‬ ‫ﺟﺰﺀ ﻣﻦ ﺇﺩﺭﺍﻛﻪ ﻓﺘﻨﻘﻄﻊ ّ‬ ‫ﺃﺟﻬﺰﺗﻪ ﺍﳉﺴﺪﻳﺔ ﰲ ﺍﻟﻌﻤﻞ‪ ،‬ﻓﻴﺄﺧﺬ ﻛ ﱞﻞ ﻣﻦ َﻋﻘْﻠﺔ ﻭﺑ َﺪﻧﻪ ﻗﺴﻄﺎ‬ ‫ﻣﻦ ﺍﻟﺮﺍﺣﺔ ﻟﻴﻌﻮﺩ ﺑﻌﺪ ﻳﻘﻈﺘﻪ ﺣﻴﻮﻳﺎ ﻧﺸﻴﻄﺎ ﻗﺎﺩﺭﺍ ﻋﻠﻰ ﻣﻮﺍﺟﻬﺔ‬ ‫ﻣﺴﺌﻮﻟﻴﺎﺗﻪ؛ ﻭﻋﻠﻰ ﺫﻟﻚ ﻓﺈﻥ ﺍﻟﻨﻮﻡ ﻧﻌﻤﺔ ﻣﻦ ﻧﻌﻢ ﺍﷲ ﺍﻟﻌﺪﻳﺪﺓ ﻋﻠﻰ‬ ‫ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺍﻻﻧﺘﻈﺎﻡ ﰲ ﺃﺩﺍﺀ ﺍﻟﺼﻠﻮﺍﺕ ﺍﻹﺳﻼﻣﻴﺔ ﻋﻠﻰ‬ ‫ﻭﻗﺘﻬﺎ ﻳﻀﺒﻂ ﺍﻟﺴﺎﻋﺔ ﺍﳊﻴﻮﻳﺔ ﰲ ﺟﺴﻢ ﺍﻹﻧﺴﺎﻥ ً‬ ‫ﺿﺒﻄﺎ ﺩﻗﻴﻘﺎ‬ ‫ﻳﺘﻮﺍﻓﻖ ﻣﻊ ﻣﺎ َ‬ ‫ﻓﻄﺮﻫﺎ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ‪.‬‬ ‫ﻓﺎﻟﻴﻘﻈﺔ ﻣﺒﻜﺮﺍ ﻷﺩﺍﺀ ﺻﻼﺓ ﺍﻟﻔﺠﺮ ﻳﺘﻮﺍﻓﻖ ﻣﻊ ﺍﻟﺪﺭﻭﺓ ﰲ ﺇﻓﺮﺍﺯ‬ ‫ﻫﺮﻣﻮﻧﺎﺕ ﺍﻟﻨﺸﺎﻁ ﰲ ﺟﺴﻢ ﺍﻹﻧﺴﺎﻥ‪ .‬ﻭﺍﻟﻘﻴﻠﻮﻟﺔ ﺑﻌﺪ ﺃﺩﺍﺀ ﺻﻼﺓ‬ ‫ﺍﻟﻈﻬﺮ ﺗﺰﻳﻞ ﺍﻟﺘﻮﺗّﺮﺍﺕ ﺍﻟﻨﺎﲡﺔ ﻋﻦ ﺍﻟﻨﺸﺎﻁ ﺍﻟﺼﺒﺎﺣﻲ ﻭﻣﺎ ﻳﺼﺎﺣﺒﻪ‬ ‫ﻣﻦ ﺇﻓﺮﺍﺯﺍﺕ ﻟﻠﻬﺮﻣﻮﻧﺎﺕ ﺍﳌﻌﻴﻨﺔ ﻋﻠﻴﻪ‪ ،‬ﻭﺗﻌﻄﻲ ﳉﺴﻢ ﺍﻹﻧﺴﺎﻥ‬ ‫ﺍﻟﻔﺮﺻﺔ ﻷﺧﺬ ﻗﺴﻂ ﻣﻦ ﺍﻟﺮﺍﺣﺔ‪ .‬ﻭﺍﻻﺳﺘﻴﻘﺎﻅ ﻷﺩﺍﺓ ﺻﻼﺓ ﺍﻟﻌﺼﺮ‬ ‫ﻗﻤﺔ ﺇﻓﺮﺍﺯ ﺍﻷﺩﺭﻳﻨﺎﻟﲔ ﺍﳌﻌﲔ ﻋﻠﻰ ﺍﻟﺒﻌﺪ ﻋﻦ ﺍﻟﺘﻮﺗﺮ‪.‬‬ ‫ﻳﺘﻮﺍﻓﻖ ﻣﻊ ّ‬ ‫ﻭﺍﻻﺳﺘﻌﺪﺍﺩ ﻟﺼﻼﺓ ﺍﳌﻐﺮﺏ ﺇﻳﺬﺍﻧﺎ ﺑﺒﺪﺀ ﻟﻴﻞ ﺟﺪﻳﺪ ﻳﺼﺎﺣﺒﻪ ﺯﻳﺎﺩﺓ‬ ‫ﻭﺍﺿﺤﺔ ﰲ ﺇﻓﺮﺍﺯ ﺍﳍﺮﻣﻮﻧﺎﺕ ﺍﻟﱵ ﺗﻌﲔ ﻋﻠﻰ ﺍﻻﺳﺘﺮﺧﺎﺀ ﻣﻦ ﻣﺜﻞ‬ ‫ﻫﺮﻣﻮﻥ »ﺍﳌﻴﻼﺗﻮﻧﲔ«‪.‬‬ ‫ﻭﺧﺘﺎﻡ ﺍﻟﻨﺸﺎﻁ ﺑﺄﺩﺍﺀ ﺻﻼﺓ ﺍﻟﻌﺸﺎﺀ ﻭﺍﻻﺳﺘﻌﺪﺍﺩ ﻟﻠﺨﻠﻮﺩ ﺇﱃ‬ ‫ﺍﻟﻨﻮﻡ ﰲ ﺃﻛﺜﺮ ﺳﺎﻋﺎﺕ ﺍﻟﻠﻴﻞ ﻣﻮﺍﺀﻣﺔ ﻟﺘﻠﻘﻲ ﺟﺴﻢ ﺍﻹﻧﺴﺎﻥ ﻗﺴﻄﻪ‬ ‫ﺍﻟﻜﺎﰲ ﻣﻦ ﺍﻟﺮﺍﺣﺔ ﰲ ﺛﻠﺜﻲ ﺍﻟﻠﻴﻞ ﺍﻷﻭﻟﲔ‪ ،‬ﻟﻴﻘﻮﻡ ﰲ ﺛﻠﺜﻪ ﺍﻷﺧﲑ‬ ‫ﻷﺩﺍﺀ ﺳﻨﺔ ﺍﻟﺘﻬﺠﺪ ﰲ ﺃﺑﺮﻙ ﺳﺎﻋﺎﺕ ﺍﻟﻠﻴﻞ‪ ،‬ﻭﻳﺴﺘﻌﺪ ﻷﺩﺍﺀ ﺻﻼﺓ‬ ‫ﺍﻟﻔﺠﺮ ﻣﻊ ﺃﻭﻝ ﺧﻴﻮﻁ ﺍﻟﻨﻬﺎﺭ ﺍﳉﺪﻳﺪ‪ ،‬ﻭﻣﻊ ﺑﺪﺀ ﺩﻭﺭﺓ ﺟﺪﻳﺪﺓ‬ ‫ﻟﻠﺴﺎﻋﺔ ﺍﳊﻴﻮﻳﺔ ﰲ ﺩﺍﺧﻞ ﺍﳉﺴﺪ ﰲ ﻭﻗﺘﻬﺎ ﺍﳌﻀﺒﻮﻁ ﺣﺴﺐ ﻓﻄﺮﺓ‬ ‫ﺍﳋﺎﻟﻖ ﺟﻞ ﺟﻼﻟﻪ ﳍﺎ‪.‬‬ ‫ﻋﻼﻗﺔ ﺍﻟﻨﻮﻡ ﺑﺎﳌﻮﺕ‬ ‫ﻳﻘﺎﺭﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺍﻟﻨﻮﻡ ﺑﺎﳌﻮﺕ ﻭﻳﻌﺘﱪﻩ ﻣﻮﺗ ًﺔ ُﺻﻐﺮﻯ ﺗﺬﻛﺮ‬ ‫ﺍﻹﻧﺴﺎﻥ ﺑﺎﳌﻮﺗﺔ ﺍﻟﻜﱪﻯ ﺍﻟﱵ ﻫﻲ ﺣﺘﻤﺎ ﻗﺎﺩﻣﺔ ﰲ ﻣﻮﻋﺪ ﻻ ﻳﻌﻠﻤﻪ‬ ‫ﺇﻻ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﺫﻟﻚ ﻷﻧﻪ ﰲ ﱟ‬ ‫ﻛﻞ ﻣﻦ ﺍﳊﺎﻟﺘﲔ ﺗﻐﺎﺩﺭ ﺍﻟﺮﻭﺡ ﺍﳉﺴﺪ‬

‫ﻣﻐﺎﺩﺭﺓ ﻣﺆﻗﺘﺔ ﰲ ﺣﺎﻟﺔ ﺍﻟﻨﻮﻡ ﻭﻣﻐﺎﺩﺭﺓ ﻣﺴﺘﻤﺮﺓ ﺇﱃ ﻳﻮﻡ ﺍﻟﺒﻌﺚ ﰲ‬ ‫ﺣﺎﻟﺔ ﺍﳌﻮﺕ‪ .‬ﻭﻗﺪ ﺃﺛﺒﺖ ﺑﺮﻭﻓﺴﻮﺭ »ﺁﺭﺛﺮ ﺃﻟﻴﺴﻦ« ﺭﺋﻴﺲ ﻗﺴﻢ‬ ‫ﺍﳍﻨﺪﺳﺔ ﺍﻟﻜﻬﺮﺑﺎﺋﻴﺔ ﻭﺍﻹﻟﻴﻜﺘﺮﻭﻧﻴﺔ ﲜﺎﻣﻌﺔ ﻟﻨﺪﻥ ﰲ ﲝﺜﻪ ﺍﳌﻘﺪﻡ ﺇﱃ‬ ‫ﻣﺆﲤﺮ ﺍﻹﻋﺠﺎﺯ ﺍﻟﻌﻠﻤﻲ ﻟﻠﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺍﻟﺬﻱ ﻋﻘﺪ ﺑﺎﻟﻘﺎﻫﺮﺓ ﺳﻨﺔ‬ ‫‪١٩٨٥‬ﻡ ﺃﻥ ﻫﻨﺎﻙ ﻗﺪﺭﺍ ﻣﻦ ﺍﻟﻄﺎﻗﺔ ﻳﻐﺎﺩﺭ ﺟﺴﺪ ﺍﳌﻴﺖ ﻭﻻ ﻳﻌﻮﺩ‪،‬‬ ‫ﺑﻴﻨﻤﺎ ﻳﻐﺎﺩﺭ ﺟﺴﻢ ﺍﻟﻨﺎﺋﻢ ﻭﻳﻌﻮﺩ ﺇﻟﻴﻪ ﻋﻨﺪ ﺍﺳﺘﻴﻘﺎﻇﺔ؛ ﻭﰲ ﺫﻟﻚ ﻳﻘﻮﻝ‬ ‫ﲔ َﻣ ْﻮﺗِ َﻬﺎ َﻭﺍﻟﱠﺘِﻲ ﻟَ ْﻢ ﺗَ ُﻤ ْﺖ‬ ‫ﺭﺑﻨﺎ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ‪﴿ :‬ﺍَﷲُ ﻳَﺘَ َﻮﻓﱠﻰ ﺍﻷَﻧْ ُﻔ َﺲ ِﺣ َ‬ ‫َﻀﻰ َﻋﻠَﻴْ َﻬﺎ ﺍﻟْ َﻤ ْﻮ َﺕ َﻭﻳُ ْﺮ ِﺳ ُﻞ ﺍﻷُ ْﺧ َﺮﻯ ﺇِﻟَﻰ‬ ‫ﻓِﻲ َﻣﻨَﺎ ِﻣ َﻬﺎ ﻓَﻴُ ْﻤ ِﺴ ُﻚ ﺍﻟﱠﺘِﻲ ﻗ َ‬ ‫ﺃَ َﺟ ٍﻞ ُﻣ َﺴ ًّﻤﻰ ﺇِ ﱠﻥ ﻓِﻲ َﺫﻟ َ‬ ‫ِﻚَﻵﻳَ ٍ‬ ‫َﻮ ٍﻡ ﻳَﺘَ َﻔ ﱠﻜ ُﺮﻭ َﻥ﴾ )ﺍﻟﺰﻣﺮ‪.(٤٢ :‬‬ ‫ﺎﺕ ﻟِﻘ ْ‬ ‫ﺍﻟﺴﻨﱠﺔ ﰲ ﺍﻟﻨﻮﻡ‬ ‫ﻣﻦ ﺁﻳﺎﺕ ﱡ‬ ‫ﻳﺴﻦ ﺍﻟﻨﻮﻡ ﻋﻠﻰ ﺍﳉﺎﻧﺐ ﺍﻷﳝﻦ ﻣﺘّﺠﻬﺎ ﺇﱃ ﺍﻟﻘﺒﻠﺔ؛ ﻭﻗﺪ ﺃﺛﺒﺘﺖ‬ ‫ّ‬ ‫ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻄﺒﻴﺔ ﺃﻥ ﻫﺬﺍ ﻫﻮﺃ ﻭﺿﻊ ﻟﻨﻮﻡ ﺍﻹﻧﺴﺎﻥ ﻟﺘﺤﺎﺷﻲ ﺿﻐﻂ‬ ‫ﺍﻷﺣﺸﺎﺀ ﻋﻠﻰ ﺍﻟﻘﻠﺐ ﻭﻋﻠﻰ ﻛﻞ ﻣﻦ ﺍﻷﻭﺭﺩﺓ ﻭﺍﻟﺸﺮﺍﻳﲔ ﺍﻟﺮﺋﻴﺴﻴﺔ‬ ‫ﰲ ﺟﺴﻤﻪ‪ .‬ﻭﻗﺪ ﺫﻛﺮ ﺭﺑﻨﺎ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﰲ ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ ﰲ‬ ‫ﺍﻟﺸ َﻤ ِ‬ ‫َﺍﺕ ﺍﻟْﻴَ ِﻤ ِ‬ ‫ﺎﻝ﴾ )ﺍﻟﻜﻬﻒ‪ (١٨ :‬ﺃﻥ‬ ‫َﺍﺕ ِّ‬ ‫ﲔ َﻭﺫ َ‬ ‫﴿ﻭﻧُ َﻘﻠِّﺒُ ُﻬ ْﻢ ﺫ َ‬ ‫ﺁﻳﺔ َ‬ ‫ﺃﺻﺤﺎﺏ ﺍﻟﻜﻬﻒ ﺍﻟﺬﻳﻦ ﻧﺎﻣﻮﺍ ﳌﺪﺓ ‪ ٣٠٠‬ﺳﻨﺔ ﴰﺴﻴﺔ )‪ ٣٠٩‬ﺳﻨﺔ‬ ‫ﺃﻣﺲ ﺍﳊﺎﺟﺔ ﺇﱃ ﺃﻥ ﻳﻘﻠﺒﻮﺍ ﺫﺍﺕ ﺍﻟﻴﻤﲔ ﻭﺫﺍﺕ‬ ‫َ‬ ‫ﻗﻤﺮﻳﺔ( ﻛﺎﻧﻮﺍ ﰲ ّ‬ ‫»ﺍﻟﺘﻘﺮﺣﺎﺕ ﺍﻟﺴﺮﻳﺮﻳﺔ«‬ ‫ﺑﺎﺳﻢ‬ ‫ﻳﻌﺮﻑ‬ ‫ﲟﺎ‬ ‫ﻳﺼﺎﺑﻮﺍ‬ ‫ﻻ‬ ‫ﺣﱴ‬ ‫ﺍﻟﺸﻤﺎﻝ‬ ‫ّ‬ ‫ﻭﺍﻟﱵ ﺗﺼﻴﺐ ﺍﳌﺮﺿﻰ ﺍﻟﺬﻳﻦ ﻻ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺍﻟﻨﻬﻮﺽ ﻣﻦ ﺍﻟﺴﺮﻳﺮ‬ ‫ﻓﺘﺘﻘﺮﺡ ﺟﻨﻮ‪‬ﻢ ﻭﺍﷲ ﺗﻌﺎﱃ ﺃﻋﻠﻰ ﻭﺃﻋﻠﻢ‪.‬‬

‫)*( ﺃﺳﺘﺎﺫ ﻋﻠﻢ ﺍﻷﺭﺽ ‪ -‬ﻣﺼﺮ‪.‬‬ ‫)‪ (١‬ﺍﻟﺒﻘﺮﺓ‪٢٥٥ :‬؛ ﺍﻷﻋﺮﺍﻑ‪٩٧ :‬؛ ﺍﻷﻧﻔﺎﻝ‪٤٣ :‬؛ ﺍﻟﻔﺮﻗﺎﻥ‪٤٧ :‬؛ ﺍﻟﺮﻭﻡ‪٢٣ :‬؛‬ ‫ﺍﻟﺼﺎﻓﺎﺕ‪١٠٢ :‬؛ ﺍﻟﺰﻣﺮ‪٤٢ :‬؛ ﺍﻟﻘﻠﻢ‪١٩ :‬؛ ﻭﺍﻟﻨﺒﺄ‪.٩ :‬‬ ‫)‪ (٢‬ﺍﻷﻧﻔﺎﻝ‪١١ :‬؛ ﻭﺁﻝ ﻋﻤﺮﺍﻥ‪.١٥٤ :‬‬ ‫)‪ (٣‬ﺍﻷﻧﻌﺎﻡ‪١٣،٩٦ :‬؛ ﻳﻮﻧﺲ‪٦٧ :‬؛ ﺍﻟﻘﺼﺺ‪٧٢،٧٣ :‬؛ ﻏﺎﻓﺮ‪٦١:‬؛ ﻭﺍﻟﻨﻤﻞ‪.٨٦ :‬‬ ‫)‪ (٤‬ﺍﻟﻔﺮﻗﺎﻥ‪٤٧ :‬؛ ﻭﺍﻟﻨﺒﺄ‪.٩ :‬‬ ‫)‪ (٥‬ﺍﻷﻋﺮﺍﻑ‪٩٧ ،٤ :‬؛ ﻭﻳﻮﻧﺲ‪.٥٠ :‬‬ ‫)‪ (٦‬ﺍﻷﻧﻌﺎﻡ‪٩٦ :‬؛ ﻭﺍﻟﻔﻠﻖ‪.١:‬‬

‫ﺍﻟﺴﻨﺔ ﺍﻷﻭﱃ ‪ -‬ﺍﻟﻌﺪﺩ )‪١٩ ٢٠٠٦ (٣‬‬

‫ِﻦ َﺭ ْﺣ َﻤﺘِ ِﻪ َﺟ َﻌ َﻞ ﻟَ ُﻜ ُﻢ ﺍﻟﻠﱠﻴْ َﻞ َﻭﺍﻟﻨﱠ َﻬ َﺎﺭ ﻟِﺘَ ْﺴ ُﻜﻨُﻮﺍ ﻓِﻴ ِﻪ‬ ‫ﺗُﺒْ ِﺼ ُﺮﻭ َﻥ ‪َ ‬ﻭﻣ ْ‬ ‫َﻀﻠِ ِﻪ َﻭﻟَ َﻌﻠ ُ‬ ‫ﱠﻜ ْﻢ ﺗَ ْﺸ ُﻜ ُﺮﻭ َﻥ﴾ )ﺍﻟﻘﺼﺺ‪.(٧٤-٧٢ :‬‬ ‫ِﻦ ﻓ ْ‬ ‫َﻭﻟِﺘَﺒْﺘَ ُﻐﻮﺍ ﻣ ْ‬

‫ﻣﻦ ﺍﻟﺮﻳﺎﺡ ﻭﺍﻟﺴﺤﺎﺏ ﻭﻧﺰﻭﻝ ﺍﳌﻄﺮ ﺑﺈﺫﻥ ﺍﷲ ﺗﻌﺎﱃ ﻭﻏﲑ ﺫﻟﻚ‬ ‫ﻣﻦ ﺍﻟﻌﻤﻠﻴﺎﺕ ﻭﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﱵ ﺑﺪﻭ‪‬ﺎ ﻻ ﳝﻜﻦ ﻟﻸﺭﺽ ﺃﻥ ﺗﻜﻮﻥ‬ ‫ﺻﺎﳊﺔ ﻻﺳﺘﻘﺒﺎﻝ ﺍﳊﻴﺎﺓ‪.‬‬ ‫ﻭﳓﻦ ﻧﻌﻠﻢ ﺃﻥ ﻛﻞ ﺻﻮﺭ ﺍﳊﻴﺎﺓ ﺍﻷﺭﺿﻴﺔ ﻻ ﺗﺘﺤﻤﻞ ﻣﻮﺍﺻﻠﺔ‬ ‫ﺍﻟﻌﻤﻞ ﺩﻭﻥ ﺃﺧﺬ ﻗﺴﻂ ﻛﺎﻣﻞ ﻣﻦ ﺍﻟﺮﺍﺣﺔ ﻭﺇﻻ ﻫﻠﻜﺖ‪ ،‬ﻭﻳﻨﻄﺒﻖ‬ ‫ﺫﻟﻚ ﻋﻠﻰ ﻛﻞ ﻣﻦ ﺍﻹﻧﺴﺎﻥ ﻭﺍﳊﻴﻮﺍﻥ ﻭﺍﻟﻨﺒﺎﺕ‪.‬‬ ‫ﺍﻟﻌﻘﻞ ﺍﻟﺒﺸﺮﻱ ﻭﺍﻟﻨﻮﻡ‬ ‫ﻓﺎﻹﻧﺴﺎﻥ ﳛﺘﺎﺝ ﺇﱃ ﺃﻥ ﻳﺴﻜﻦ ﺑﺎﻟﻠﻴﻞ‪ ،‬ﻭﺇﱃ ﺃﻥ ﳜﻠﺪ ﻓﻴﻪ‬ ‫ﺇﱃ ﺷﻲﺀ ﻣﻦ ﺍﻻﺳﺘﺮﺧﺎﺀ ﻭﺍﻟﺮﺍﺣﺔ ﻭﺍﻟﻌﺒﺎﺩﺓ ﻭﺍﻟﻨﻮﻡ ﺣﱴ ﻳﺴﺘﻌﻴﺪ‬ ‫ﻧﺸﺎﻃﻪ ﺍﻟﺒﺪﱐ ﻭﺍﻟﺬﻫﲏ ﻭﺍﻟﺮﻭﺣﻲ ﻭﺍﻟﻨﻔﺴﻲ‪ ،‬ﻭﻳﺴﺘﺠﻤﻊ ﻗﻮﺍﻩ‬ ‫ﻟﻠﻌﻤﻞ ﰲ ﺍﻟﻨﻬﺎﺭ ﺍﻟﺘﺎﱄ ﻭﻣﺎ ﻳﺘﻄﻠﺒﻪ ﺫﻟﻚ ﻣﻦ ﺣﺴﻦ ﺍﻟﻘﻴﺎﻡ‬ ‫ﺑﻮﺍﺟﺒﺎﺕ ﺍﻻﺳﺘﺨﻼﻑ ﰲ ﺍﻷﺭﺽ‪ .‬ﻭﺫﻟﻚ ﻟﺘﻌﻮﻳﺾ ﻣﺎ ﻓﻘﺪﻩ‬ ‫ﺍﳉﺴﻢ ﻣﻦ ﺧﻼﻳﺎ ﺃﺛﻨﺎﺀ ﻳﻘﻈﺘﻪ ﻭﺗﺮﻣﻴﻢ ﻣﺎ ﺗﻠِﻒ ﻣﻨﻬﺎ ﻭﲡﺪﻳﺪ ﻣﺎ‬ ‫ﳛﺘﺎﺝ ﺍﳉﺴﻢ ﺇﱃ ﲡﺪﻳﺪﻩ‪ .‬ﻭﻗﺪ ﺛﺒﺖ ﺑﺎﻟﺘﺠﺮﺑﺔ ﺃﻥ ﻣﺦ ﺍﻹﻧﺴﺎﻥ‬ ‫ﳝﻦ ﻋﻠﻴﻨﺎ ﺭﺑﻨﺎ‬ ‫ﻫﻮ ﺃﻛﺜﺮ ﺃﺟﺰﺍﺀ ﺟﺴﺪﻩ ﺣﺎﺟﺔ ﺇﱃ ﺍﻟﻨﻮﻡ‪ .‬ﻭﻟﺬﻟﻚ ّ‬ ‫ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﲜَ ْﻌﻞ ﺍﻟﻠﻴﻞ ﻟﻠﺮﺍﺣﺔ ﻭﺍﻟﺴﻜﻦ‪ ،‬ﻭﺟﻌﻞ ﺍﻟﻨﻬﺎﺭ ﻟﻠﻜﺪﺡ‬ ‫ﻭﺍﻟﻌﻤﻞ ﻓﻴﻘﻮﻝ ﻋﺰ ﻣﻦ ﻗﺎﺋﻞ‪:‬‬ ‫﴿ﻗ ْ‬ ‫ُﻞ ﺃَ َﺭﺃَﻳْﺘُ ْﻢ ﺇ ِْﻥ َﺟ َﻌ َﻞ ﺍﷲُ َﻋﻠَﻴْ ُﻜ ُﻢ‬

‫ﺍﻟﻠﱠﻴْ َﻞ َﺳ ْﺮ َﻣ ًﺪﺍ ﺇِﻟَﻰ ﻳَ ْﻮ ِﻡ ﺍﻟْﻘِﻴَﺎ َﻣ ِﺔ َﻣ ْﻦ ﺇِﻟٌَﻪ‬ ‫ﻏَﻴْ ُﺮ ﺍﷲِ ﻳَْﺄﺗ ُ‬ ‫ِﻀﻴَﺎ ٍﺀ ﺃَﻓَ َ‬ ‫ِﻴﻜ ْﻢ ﺑ ِ‬ ‫ﻼ ﺗَ ْﺴ َﻤ ُﻌﻮ َﻥ‬ ‫‪ ‬ﻗْ‬ ‫ُﻞ ﺃَ َﺭﺃَﻳْﺘُ ْﻢ ﺇ ِْﻥ َﺟ َﻌ َﻞ ﺍﷲُ َﻋﻠَﻴْ ُﻜ ُﻢ‬ ‫ﺍﻟﻨﱠ َﻬ َﺎﺭ َﺳ ْﺮ َﻣ ًﺪﺍ ﺇِﻟَﻰ ﻳَ ْﻮ ِﻡ ﺍﻟْﻘِﻴَﺎ َﻣ ِﺔ َﻣ ْﻦ ﺇِﻟٌَﻪ‬ ‫ﻏَﻴْ ُﺮ ﺍﷲِ ﻳَْﺄﺗ ُ‬ ‫ِﻴﻜ ْﻢ ﺑِﻠَﻴْ ٍﻞ ﺗَ ْﺴ ُﻜﻨُﻮ َﻥ ﻓِﻴ ِﻪ ﺃَﻓَ َ‬ ‫ﻼ‬ ‫‪١٨‬‬

‫ﺍﻟﺴﻨﺔ ﺍﻷﻭﱃ ‪ -‬ﺍﻟﻌﺪﺩ )‪٢٠٠٦ (٣‬‬

‫ﻭﻣﻌﲎ ﺫﻟﻚ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻗﺪ ﺟﻌﻞ ﻟﻺﻧﺴﺎﻥ ﺩﻭﺭ ًﺓ ﻳﻮﻣﻴﺔ ﻣﻊ‬ ‫ﺗﻌﺎﻗﺐ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ‪ ،‬ﻳَﺒﺪﺅﻫﺎ ﺑﺎﻟﺘﺒﻜﲑ ﻟﺼﻼﺓ ﺍﻟﻔﺠﺮ‪ ،‬ﻭﺍﻟﻘﻴﻠﻮﻟﺔ‬ ‫ﰲ ﺍﻟﻈﻬﲑﺓ‪ ،‬ﻭﺍﻻﺳﺘﻴﻘﺎﻅ ﻗﺒﻞ ﺻﻼﺓ ﺍﻟﻌﺼﺮ‪ ،‬ﻭﻋﺪﻡ ﺍﻟﺴﻬﺮ ﺑﻌﺪ‬ ‫ﺃﺩﺍﺀ ﺻﻼﺓ ﺍﻟﻌﺸﺎﺀ ﺇﻻ ﻟﻀﺮﻭﺭﺓ‪ ،‬ﻭﺫﻟﻚ ﻟﺘﻮﻓﲑ ﺇﻣﻜﺎﻧﻴﺔ ﺍﻟﻘﻴﺎﻡ‬ ‫ﰲ ﺍﻟﺜﻠﺚ ﺍﻷﺧﲑ ﻣﻦ ﺍﻟﻠﻴﻞ ﻷﺩﺍﺀ ﺳﻨﺔ ﺍﻟﺘﻬﺠﺪ‪ .‬ﻭﻟﺬﻟﻚ ﺃﺧﺮﺝ‬ ‫ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﰲ ﻣﺴﻨﺪﻩ ﻗﻮﻝ ﺍﻟﺮﺳﻮﻝ ‪» :‬ﻻ َﺳ َﻤﺮ ﺑﻌﺪ ﺍﻟﺼﻼﺓ‬ ‫ﻳﻌﲏ ﺍﻟﻌﺸﺎﺀ ﺍﻵﺧﺮﺓ‪ -‬ﺇﻻ ﻷﺣﺪ ﺭﺟﻠﲔ‪ :‬ﱟ‬‫ﻣﺼﻞ ﺃﻭ ﻣﺴﺎﻓﺮ«‪.‬‬ ‫ﻳﺮﺧﺺ ﰲ ﺫﻟﻚ ﺇﻻ ﻟﻄﻠﺐ ﺍﻟﻌﻠﻢ ﺃﻭ ﺃﺩﺍﺀ ﻣﺎ ﻻ ﺑﺪ ﻣﻨﻪ‬ ‫ﻭﻻ ﱠ‬ ‫ﻣﻦ ﺃﻋﻤﺎﻝ‪ .‬ﻛﺬﻟﻚ ﻗﻮﻟَﻪ ﻋﻠﻴﻪ ﺃﻓﻀﻞ ﺍﻟﺼﻼﺓ ﻭﺃﺯﻛﻰ ﺍﻟﺘﺴﻠﻴﻢ‪:‬‬ ‫ﺍﻟﺴ ُﺮﺝ‪ ،‬ﻭﺃﻭﻛﻮﺍ )ﺃﻱ‪:‬‬ ‫»ﺃﻏﻠﻘﻮﺍ ﺍﻷﺑﻮﺍﺏ ﺑﺎﻟﻠﻴﻞ‪ ،‬ﻭﺃﻃﻔﺌﻮﺍ ﱡ‬ ‫ﺣﻜﻤﻮﺍ ﺃﺭﺑﻄﺔ( ﺍﻷﺳﻘﻴﺔ‪ ،‬ﻭﲬﺮﻭﺍ )ﺃﻱ ّ‬ ‫ﺃَ ِ‬ ‫ﻏﻄﻮﺍ( ﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﺸﺮﺍﺏ‬ ‫ﺗﻌﺮ ُﺿﻮﺍ ﻋﻠﻴﻪ ﺷﻴﺌًﺎ«‪.‬‬ ‫ﻭﻟﻮ ﺃﻥ ُ‬ ‫ﺃﺻﺢ ﻧﻮﻡ‬ ‫ﺍﻟﻌﻤﻠﻴﺔ ﻭﺑﺎﻟﺘﺤﺎﻟﻴﻞ ﺍﳌﺨﺘﱪﻳﺔ ﺃ ّﻥ ّ‬ ‫ﻭﻗﺪ ﺛﺒﺖ ﺑﺎﻟﺘﺠﺮﺑﺔ َ‬ ‫ﺍﻷﻭﻻﻥ(‪،‬‬ ‫ﺍﻹﻧﺴﺎﻥ ﻫﻮ ﰲ ﺍﻟﺴﺎﻋﺎﺕ ﺍﻷﻭﱃ ﻣﻦ ﺍﻟﻠﻴﻞ )ﺛُﻠﺜَﻲ ﺍﻟﻠﻴﻞ ّ‬ ‫ﻭﺃ ّﻥ ﻧﺸﺎﻁ ﺟﺴﻢ ﺍﻹﻧﺴﺎﻥ ﻳﺘﺤﺮﻙ ﻣﻦ ﺣ ّﺪﻩ ﺍﻷﺩﱏ ﺇﱃ ﺣ ّﺪﻩ‬ ‫ﺍﻷﻗﺼﻰ ﰒ ﻳﺘﺮﺍﺟﻊ ﻟﻴﺼﻞ ﺇﱃ ﺍﳊﺪ ﺍﻷﺩﱏ ﰲ ﺩﻭﺭﺍﺕ ﻣﻨﺘﻈﻤﺔ ﻭﻓﻖ‬ ‫ﺗﺸﻮﻫﻬﺎ‬ ‫ﺧﻄﺔ ﻳﻮﻣﻴﺔ ﺛﺎﺑﺘﺔ ﲢﺪﺩﻫﺎ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﻮﺭﺍﺛﻴﺔ ﻭﺗﻀﺒﻄﻬﺎ ﺃﻭ ﱢ‬ ‫ﺍﳌﻤﺎﺭﺳﺎﺕ ﺍﻟﻔﺮﺩﻳﺔ‪.‬‬ ‫ﻓﻔﻲ ﺃﺛﻨﺎﺀ ﺍﻟﻨﻬﺎﺭ ﻳﻨﺸﻂ ﰲ ﺟﺴﻢ ﺍﻹﻧﺴﺎﻥ ﻛﻞ ﻣﻦ ﺃﺟﻬﺰﺗﻪ‬ ‫ﺍﻟﻌﺼﱯ‪ ،‬ﺍﻟﺪﻭﺭﻱ‪ ،‬ﺍﻟﺘﻨ ّﻔﺴﻲ؛ ﻛﻤﺎ ﻳﺰﺩﺍﺩ ﺇﻓﺮﺍﺯ ﻛﻞ‬ ‫ﺍﻟﺘﺎﻟﻴﺔ‪ :‬ﺍﳉﻬﺎﺯ َ‬ ‫ﻣﻦ ﺍﳍﺮﻣﻮﻧﺎﺕ ﺍﻟﱵ ﺗﻮﻓﺮ ﺍﻟﻄﺎﻗﺔ ﻟﻠﺠﺴﻢ ﻣﺜﻞ »ﺍﻟﻜﻮﺭﺗﻴﺰﻭﻥ«‬ ‫ﻭﺍﳍﺮﻣﻮﻧﺎﺕ ﺍﳌﺤ ّﻔﺰﻩ ﻹﻓﺮﺍﺯﻩ‪ ،‬ﻭﺗﺰﺩﺍﺩ ﺣﺎﺟﺔ ﺍﳉﺴﻢ ﺇﱃ‬ ‫ﺍﻟﻜﺮﺑﻮﻫﻴﺪﺭﺍﺕ ﻭﰲ ﻣﻘﺪﻣﺘﻬﺎ ﺍﻟﺴﻜﺮ‪ ،‬ﻭﻳﻨﺸﻂ ﲢﻠﻴﻞ ﻛﻞ ﻣﻦ‬ ‫ﺍﻟﱪﻭﺗﻴﻨﺎﺕ ﻭﺍﻟﺪﻫﻮﻥ ﻟﺘﻌﻄﻲ ﻃﺎﻗﺔ ﺍﳊﺮﻛﺔ ﻭﺍﻟﻨﺸﺎﻁ ﻟﻠﺠﺴﻢ‪.‬‬ ‫ﺑﻴﻨﻤﺎ ﰲ ﺍﻟﻠﻴﻞ ﻳﺰﺩﺍﺩ ﺇﻓﺮﺍﺯ ﺍﳍﺮﻣﻮﻧﺎﺕ ﺍﻟﺪﺍﻋﻴﺔ ﻟﻠﺠﺴﻢ ﺇﱃ‬ ‫ﺍﻟﺮﺍﺣﺔ ﻭﺍﻻﺳﺘﺮﺧﺎﺀ ﻣﺜﻞ »ﺍﳌﻴﻼﺗﻮﻧﲔ« ﻭ »ﺍﻟﺒﻮﺭﺳﺘﺎﺟﻼﻧﺪﻳﻦ«‪،‬‬ ‫ﻛﻤﺎ ﺗﻨﺸﻂ ﺩﻓﺎﻋﺎﺕ ﺍﳉﺴﻢ ﺍﻟﺬﺍﺗﻴﺔ‬ ‫ﺍﻟﻮﺩﻱ‪،‬‬ ‫ﻣﻦ ﻣﺜﻞ ﺍﳉﻬﺎﺯ ﺍﻟﻌﺼﱯ ﻏﲑ ّ‬ ‫ﻭﺍﳉﻬﺎﺯ ﺍﻟﻠﻴﻤﻔﺎﻭﻱ‪ ،‬ﻭﻛﺮﺍﺕ ﺍﻟﺪﻡ‬ ‫ﺍﻟﺒﻴﻀﺎﺀ‪ ،‬ﻭﻏﲑﻫﺎ ﻣﻦ ﺃﺟﻬﺰﺓ ﺍﳌَﻨﺎﻋﺔ‬ ‫ﰱ ﺍﳉﺴﻢ؛ ﺑﻴﻨﻤﺎ ﻳﻘﻞ ﺇﻓﺮﺍﺯ ﻫﺮﻣﻮﻥ‬ ‫»ﺍﻟﻜﻮﺭﺗﻴﺰﻭﻥ« ﻭ »ﺍﻷﺩﺭﻳﻨﺎﻟﲔ«‪ ،‬ﻭ‬ ‫»ﺍﻟﻜﻮﺭﺗﺰﻭﻝ« ﻭﻛﻠﻬﺎ ﻣﻦ ﺍﻹﻓﺮﺍﺯﺍﺕ‬ ‫ﺍﳌﻨﺸﻄﺔ ﻟﻠﺠﺴﻢ‪.‬‬

‫‪‬‬ ‫»ﺍﳊﻖ ﺃﻥ ﺍﻟﻨﱯ ]‪ [‬ﱂ ﻳﻌﺮﻑ ﺍﻟﺮﺍﺣﺔ ﻭﻻ ﺍﻟﺴﻜﻮﻥ ﺑﻌﺪ ﺃﻥ ﺃﻭﺣﻲ ﺇﻟﻴﻪ ﰲ ﻏﺎﺭ ﺣﺮﺍﺀ؛ ﻓﻘﻀﻰ ﺣﻴﺎﺓ ﻳﻌﺠﺐ‬ ‫ﺍﻹﻧﺴﺎﻥ ‪‬ﺎ‪ .‬ﻭﺍﳊﻖ ﺃﻥ ﻋﺸﺮﻳﻦ ﺳﻨﺔ ﻛﻔﺖ ﻹﻋﺪﺍﺩ ﻣﺎ ﻳﻘﻠﺐ ﺍﻟﺪﻧﻴﺎ‪ ..‬ﻓﻘﺪ ﻧﺒﺘﺖ ﰲ ﺭﻣﺎﻝ ﺍﳊﺠﺎﺯ ﺍﳉﺪﻳﺒﺔ ﺣﺒﺔ‬ ‫ﺳﻮﻑ ﲡﺪﺩ‪ ،‬ﻋﻤﺎ ﻗﻠﻴﻞ‪ ،‬ﺑﻼﺩ ﺍﻟﻌﺮﺏ ﻭﲤﺘﺪ ﺃﻏﺼﺎ‪‬ﺎ ﺇﱃ ﺑﻼﺩ ﺍﳍﻨﺪ ﻭﺍﳌﺤﻴﻂ ﺍﻷﻃﻠﻨﻄﻲ‪«.‬‬ ‫ﺇﻣﻴﻞ ﺩﺭﻣﻨﻐﻢ ﻣﺴﺘﺸﺮﻕ ﻓﺮﻧﺴﻲ‪ ،‬ﻋﻦ ﻛﺘﺎﺑﻪ »ﺣﻴﺎﺓ ﳏﻤﺪ«‬

‫َﻭ َﺟ َﻌ ْﻠﻨَﺎ ﻧَﻮ َﻣ ُﻜ ْﻢ ُﺳﺒَﺎﺗﴼ‬ ‫ﻣﺪﻟﻮﻻﺕ ﺍﻟﻨﻮﻡ‬ ‫ج ﺟﺎﺀﺕ ﻟﻔﻈﺔ »ﺍﻟﻨﻮﻡ« ﲟﺸﺘﻘﺎ‪‬ﺎ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺗﺴﻊ‬ ‫)‪(١‬‬ ‫ﺎﺳﺎ‬ ‫ﻣﺮﺍﺕ‪ .‬ﻗﺎﻝ ﺗﻌﺎﱃ‪َ :‬‬ ‫﴿ﻭ ُﻫ َﻮ ﺍﻟﱠﺬِﻱ َﺟ َﻌ َﻞ ﻟَ ُﻜ ُﻢ ﺍﻟﻠﱠﻴْ َﻞ ﻟِﺒَ ً‬ ‫ﻮﺭﺍ﴾ )ﺍﻟﻔﺮﻗﺎﻥ ‪ .(٤٧:‬ﻭﺟﺎﺀ ﺍﻟﺘﻌﺒﲑ‬ ‫َﻭﺍﻟﻨﱠ ْﻮ َﻡ ُﺳﺒَﺎﺗًﺎ َﻭ َﺟ َﻌ َﻞ ﺍﻟﻨﱠ َﻬ َﺎﺭ ﻧُ ُﺸ ً‬ ‫ﻋﻦ ﺍﻟﻨﻮﻡ ﺑﻠﻔﻆ »ﺍﻟﻨﻌﺎﺱ« ﻭ »ﻧﻌﺎﺳـﺎ« ﰲ ﻣﻮﺿﻌﲔ ﻣﻦ ﻛﺘﺎﺏ‬ ‫ﺍﷲ ﺍﻟﻌﺰﻳـﺰ‪ (٢).‬ﻳﻘﻮﻝ ﺗﻌﺎﱃ‪﴿ :‬ﺇِ ْﺫ ﻳُ َﻐ ِّﺸ ُ‬ ‫ﺎﺱ ﺃَ َﻣﻨَ ًﺔ ِﻣﻨْ ُﻪ﴾‬ ‫ﻴﻜ ُﻢ ﺍﻟﻨﱡ َﻌ َ‬ ‫َ‬ ‫»ﺍﻟﺴﻜﻦ«‬ ‫)ﺍﻷﻧﻔﺎﻝ‪ .(١١:‬ﻭﻛﺬﻟﻚ ﺟﺎﺀ ﺍﻟﺘﻌﺒﲑ ﻋﻦ ﺍﻟﻨﻮﻡ ﺑﻠﻔﻈﺔ‬ ‫)‪(٤‬‬ ‫)‪(٣‬‬ ‫ﻭﻣﺸﺘﻘﺎ‪‬ﺎ ﺳـﺒﻊ ﻣﺮﺍﺕ‪ .‬ﻭﺑﺘﻌﺒﲑ »ﺍﻟﺴﺒﺎﺕ« ﻣﺮﺗﲔ‪ .‬ﻳﻘﻮﻝ‬ ‫ﺭﺑﻨﺎ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ‪َ ﴿ :‬ﻭ َﺟ َﻌ ْﻠﻨَﺎ ﻧَ ْﻮ َﻣ ُﻜ ْﻢ ُﺳﺒَﺎﺗًﺎ ‪َ ‬ﻭ َﺟ َﻌ ْﻠﻨَﺎ ﺍﻟﻠﱠﻴْ َﻞ‬ ‫ﺎﺷﺎ﴾ )ﺍﻟﻨﺒﺄ‪ (١١-٩ :‬ﻭﺟﺎﺀ ﺍﻟﺘﻌﺒﲑ ﻋﻦ‬ ‫ﺎﺳﺎ ‪َ ‬ﻭ َﺟ َﻌ ْﻠﻨَﺎ ﺍﻟﻨﱠ َﻬ َﺎﺭ َﻣ َﻌ ً‬ ‫ﻟِﺒَ ً‬ ‫)‪(٥‬‬ ‫ﺍﻟﻨﻮﻡ ﺑﻠﻔﻈﺔ »ﺑﻴﺎﺗﺎ« ﰲ ﺛﻼﺛﺔ ﻣﻮﺍﺿﻊ‪.‬‬ ‫ﻛﺬﻟﻚ ﺫﻛﺮ ﺍﻟﻠﻴﻞ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﰲ )‪ (٩٢‬ﻣﻮﺿﻌﺎ‪ ،‬ﻭﺫﻛﺮ‬ ‫ﺍﻟﻨﻬﺎﺭ ﰲ )‪ (٥٧‬ﻣﻮﺿﻌﺎ‪ ،‬ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﻭﺭﻭﺩ ﻟﻔﻈﺘَﻲ »ﺍﻟﺼﺒﺢ«‬ ‫ﻭ »ﺍﻹﺻﺒﺎﺡ« ﻭﻣﺸﺘﻘﺎ‪‬ﻤﺎ ﲟﺪﻟﻮﻝ ﺍﻟﻨﻬﺎﺭ ﰲ ﻣﻮﺍﺿﻊ ﻋﺪﻳﺪﺓ ﻣﻦ‬ ‫ﻛﺘﺎﺏ ﺍﷲ )‪ (٤١‬ﻣﺮﺓ؛ ﻭﻛﺬﻟﻚ ﻟﻔﻈﺔ »ﺍﻟﻴﻮﻡ« ﻭﻣﺸﺘﻘﺎ‪‬ﺎ )ﻭﺟﺎﺀﺕ‬ ‫ﰲ ‪ ٣٦٥‬ﻣﻮﺿﻌﺎ( ﻟﺘﺪﻝ ﰲ ﺑﻌﺾ ﻫﺬﻩ ﺍﳌﻮﺍﺿﻊ ﻋﻠﻰ ﺍﻟﻨﻬﺎﺭ؛‬ ‫ﻭﻟﻔﻈﺔ »ﺍﻟﻔﻠﻖ« ﻭﻣﺸﺘﻘﺎ‪‬ﺎ ﻭﺍﻟﱵ ﺟﺎﺀﺕ ﻛﺬﻟﻚ ﲟﺪﻟﻮﻝ ﺍﻟﻨﻬﺎﺭ‬ ‫)‪(٦‬‬ ‫ﺎﺡ َﻭ َﺟ َﻌ َﻞ ﺍﻟﻠﱠﻴْ َﻞ َﺳ َﻜﻨًﺎ‬ ‫ﰲ ﻣﻮﺿﻌﲔ‪ .‬ﻗﺎﻝ ﺗﻌﺎﱃ ﴿ﻓَﺎﻟ ُ‬ ‫ِﻖ ﺍﻹِ ْﺻﺒَ ِ‬ ‫َﻤ َﺮ ُﺣ ْﺴﺒَﺎﻧًﺎ َﺫﻟ َ‬ ‫ِﻳﺮ ﺍﻟْ َﻌﺰِﻳ ِﺰ ﺍﻟْ َﻌﻠِﻴ ِﻢ﴾ )ﺍﻷﻧﻌﺎﻡ‪.(٩٦ :‬‬ ‫َﻭ ﱠ‬ ‫ﺍﻟﺸ ْﻤ َﺲ َﻭﺍﻟْﻘ َ‬ ‫ِﻚ ﺗَ ْﻘﺪ ُ‬ ‫ﻭﰲ ﻫﺬﻩ ﺍﻹﺷﺎﺭﺍﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻳﺬﻛﺮﻧﺎ ﺭﺑﻨﺎ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﺑﺄﻧﺔ ﻗﺪ ﺟﻌﻞ‬

‫ﺍﻟﻨﺠﺎﺭ *‬ ‫ﺃ‪.‬ﺩ‪ .‬ﺯﻏﻠﻮﻝ ّ‬

‫ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ﺁﻳﺘﲔ ﻣﻦ‬ ‫ﺁﻳﺎﺗﻪ ﺍﻟﻜﻮﻧﻴﺔ ﺍﻟﱵ‬ ‫ﺗﺴﺘﺤﻖ ﻣﻦ ﻛﻞ ﺇﻧﺴﺎﻥ‬ ‫ﻋﺎﻗﻞ ﺃﻥ ﻳﺘﻮﻗﻒ ﻋﻨﺪﳘﺎ‬ ‫ﻭﺃﻥ ﻳﺘﺄﻣﻞ ﺩﻻﻻ‪‬ﻤﺎ؛‬ ‫ﻭﺫﻟﻚ ﻷﻥ ﺗﺒﺎﺩﻝ‬ ‫ﻛﻞ ﻣﻦ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ‬ ‫ﻭﺍﺧﺘﻼﻓﻬﻤﺎ ﻭﺗﻌﺎﻗﺒﻬﻤﺎ‬ ‫ﻫﻮ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﻼﺯﻣﺔ‬ ‫ﻻﺳﺘﻘﺎﻣﺔ ﺍﳊﻴﺎﺓ ﻋﻠﻰ ﺍﻷﺭﺽ‪ ،‬ﻷﻧﻪ ﺑﺪﻭﻥ ﺫﻟﻚ ﺍﻟﺘﺒﺎﺩﻝ ﻣﺎ ﻛﺎﻥ‬ ‫ﳑﻜﻨﺎ ﻟﻠﺤﻴﺎﺓ ﺃﻥ ﺗﻘﻮﻡ ﺃﻭ ﺃﻥ ﺗﻨﺘﻈﻢ ﰲ ﻣﺴﲑﺍ‪‬ﺎ ﺍﳌﺨﺘﻠﻔﺔ؛ ﻭﺫﻟﻚ‬ ‫ﻟﻌﺪﻡ ﺍﻧﺘﻈﺎﻡ ﺗﻮﺯﻳﻊ ﺍﻟﻄﺎﻗﺔ ﻋﻠﻰ ﺳﻄﺢ ﺍﻷﺭﺽ‪ ،‬ﻭﻟﺘﻼﺷﻰ ﺍﻹﺣﺴﺎﺱ‬ ‫ﲟﺮﻭﺭ ﺍﻟﺰﻣﻦ ﻭﺗﺘﺎﺑﻊ ﺍﻷﺣﺪﺍﺙ‪.‬‬ ‫ﺃّ‬ ‫ﳘﻴﺔ ﺗﻌﺎﻗﺐ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ‬ ‫ﻓﺒﻬﺬﺍ ﺍﻟﺘﺒﺎﺩﻝ ﺑﲔ ﺍﻹﻇﻼﻡ ﻭﺍﻟﻨﻮﺭ ﻳﺘﻢ ﺍﻟﺘﺤﻜﻢ ﰲ ﺩﺭﺟﺎﺕ‬ ‫ﻭﻛﻤﻴﺎﺕ ﺍﻟﻀﻮﺀ ﺍﻟﻼﺯﻣﺔ ﻟﻠﺤﻴﺎﺓ ﺍﻷﺭﺿﻴﺔ ﰲ‬ ‫ﺍﳊﺮﺍﺭﺓ ﻭﺍﻟﺮﻃﻮﺑﺔ ّ‬ ‫ﳐﺘﻠﻒ ﺑﻴﺌﺎ‪‬ﺎ؛ ﻛﻤﺎ ﻳﺘﻢ ﺍﻟﺘﺤﻜﻢ ﰲ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻷﻧﺸﻄﺔ ﺍﳊﻴﺎﺗﻴﺔ‬ ‫ﻣﻦ ﻣﺜﻞ ﺍﻟﺘﻨﻔﺲ‪ ،‬ﺍﻟﻨﱠﺘْﺢ‪ ،‬ﺍﻟﺘﻤﺜﻴﻞ ﺍﻟﻀﻮﺋﻲ‪ ،‬ﺍﻷَﻳْﺾ‪ ،‬ﻛﻤﺎ ﻳﺘﻢ‬ ‫ﺍﻟﻐﺎﺯﻱ ﺍﳌﺤﻴﻂ ﺑﺎﻷﺭﺽ‪،‬‬ ‫ﺿﺒﻂ ﺍﻟﺘﺮﻛﻴﺐ ﺍﻟﻜﻴﻤﻴﺎﺋﻲ ﻟﻠﻐﻼﻑ‬ ‫ّ‬ ‫ﻭﺗﺘﻢ ﺩﻭﺭﺓ ﺍﳌﺎﺀ ﺑﲔ ﺍﻷﺭﺽ ﻭﺍﻟﺴﻤﺎﺀ‪ ،‬ﻭﻳﺘﻢ ﺿﺒﻂ ﺣﺮﻛﺎﺕ ﻛﻞ‬ ‫ﺍﻟﺴﻨﺔ ﺍﻷﻭﱃ ‪ -‬ﺍﻟﻌﺪﺩ )‪١٧ ٢٠٠٦ (٣‬‬

‫ﺍﻟﺪﻳﻦ ﻭﺗﺸﺮﻳﻊ ﺍﻟﻘﻮﺍﻧﲔ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺎﳌﺠﺘﻤﻊ ﻭﺍﳌﺤﺎﻛﻤﺔ ﻭﺍﻟﺜﻘﺎﻓﺔ ﻟﻶﺧﺮﻳﻦ ﺑﺎﻟﻌﻴﺶ ﺣﺴﺐ ﺃﺩﻳﺎ‪‬ﻢ‪ .‬ﻭﻗﺪ ﺣﻘﻖ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﻫﺬﻳﻦ‬ ‫ﻭﺍﻟﺘﺠﺎﺭﺓ ﻭﺍﻟﻔﻦ ﻭﺍﻟﻌﺒﺎﺩﺓ ﻭﺗﻨﻈﻴﻢ ﺍﳊﻴﺎﺓ ﺍﻟﻴﻮﻣﻴﺔ‪...‬ﺍﱁ‪ ،‬ﻣﻮﺍﻗﻒ ﻫﺬﻩ ﺍﻟﺸﺮ َﻃﲔ ﻗﺒﻞ ‪ ١٤٠٠‬ﺳﻨﺔ ﻭﰎ ﺗﺴﺠﻴﻠﻬﻤﺎ ﰲ ﺇﻃﺎﺭ ﺍﻟﻘﻮﺍﻧﲔ ﻭﺍﳊﻘﻮﻕ‪،‬‬ ‫ﺍﳌﺠﻤﻮﻋﺎﺕ ﻭﺍﻟﻄﻮﺍﺋﻒ ﺍﳌﺨﺘﻠﻔﺔ ﺳﺘﺒﻘﻰ ﻛﻤﺎ ﻫﻲ ﻭﻛﻤﺎ ﺗﺮﻏﺐ ﺑﻴﻨﻤﺎ ﱂ ﻳﺘﺤﻘﻖ ﻫﺬﺍ ﺣﱴ ﺍﻵﻥ ﰲ ﻋﺼﺮﻧﺎ ﺍﳊﺎﱄ‪.‬‬ ‫ﲝﺮﻳﺔ ﻣﻦ ﺧﻼﻝ‬ ‫ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﻮﺛﻴﻘﺔ ﻋﺎﳌﻴﺔ ﻭﻣﻮﺿﻮﻋﻴﺔ ﻭﻓَﻮﻕ ﺍﻟﻄﻮﺍﺋﻒ‬ ‫ﻭﺗﺴﺘﻄﻴﻊ ﺍﻟﺘﻌﺒﲑ ﻋﻦ ﻧﻔﺴﻬﺎ ﰲ ﻫﺬﻩ ﺍﻟﺴﺎﺣﺎﺕ ّ‬ ‫ﺍﳌﻘﺎﻳﻴﺲ ﺍﻟﻘﺎﻧﻮﻧﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﻴﺔ‪ .‬ﻭﺍﳌﺎﺩﺓ ﺍﻟﱵ ﻛﺎﻧﺖ ﺗَﻀﻤﻦ ﻫﺬﻩ ﺍﳊﻘﻮﻕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﺃﻱ ﱂ ﻳﻜﻦ ﺑﻮﺳﻊ ﺍﳌﺴﻠﻤﲔ ﻭﺍﻟﻴﻬﻮﺩ ﻭﺍﳌﺸﺮﻛﲔ‬ ‫ﻫﻲ ﺍﳌﺎﺩﺓ ﺭﻗﻢ »‪.«٢٥‬‬ ‫ﺍﳋﺮﻭﺝ ﺧﺎﺭﺝ ﻧﻄﺎﻗﻬﺎ ﺍﻟﻌﺎﻡ‪.‬‬

‫ﺃﻣﺎ ﺍﳌﺎﺩﺓ ﺭﻗﻢ »‪ «٤٢‬ﻓﺘﺬﻛﺮ ﺑﺄﻧﻪ ﰲ ﺣﺎﻟﺔ ﻇﻬﻮﺭ ﺃﻱ ﺧﻼﻑ‬ ‫ﳜﺸﻰ ﻣﻦ ﻋﻮﺍﻗﺒﻪ ﻳﺘﻢ ﺍﻟﺮﺟﻮﻉ ﻓﻴﻪ ﺇﱃ ﺍﻟﺮﺳﻮﻝ ‪ .‬ﻭﺍﻟﻈﺎﻫﺮ ﻣﻦ‬ ‫ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻭﻣﻦ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﻭﻣﻦ ﻣﺼﺎﺩﺭ ﺍﻟﺴﲑﺓ‬ ‫ﺮﺣﺖ ﻣﻦ ﻗﺒﻞ ﺍﻟﻴﻬﻮﺩ ﻭﺍﳌﺸﺮﻛﲔ‪.‬‬ ‫ﺍﻟﻨﺒﻮﻳﺔ ﻓﺈﻥ ﻫﺬﻩ ﺍﳌﺎﺩﺓ ﻗﺪ ﺍﻗﺘُ ْ‬ ‫ﻷﻥ ﺍﻟﻮﺿﻊ ﺍﻟﻔﻮﺿﻮﻱ ﰲ ﺍﳌﺪﻳﻨﺔ ﻛﺎﻥ ﻗﺪ ﻫﺰ ﺍﻟﺜﻘﺔ ﻭﺍﻻﻃﻤﺌﻨﺎﻥ ﺑﲔ‬ ‫ﺍﻟﻘﺒﺎﺋﻞ‪ .‬ﻟﺬﺍ ﻓﻘﺪ ﺍﺗﻔﻖ ﲨﻴﻊ ﺍﻷﻃﺮﺍﻑ ﻋﻠﻰ ﺭﻓﻊ ﺍﳌﺸﺎﻛﻞ ﺍﻟﱵ ﻻ‬ ‫ﻳﺴﺘﻄﻴﻌﻮﻥ ﺣﻠﱠﻬﺎ ﺇﱃ ﻣﺮﺟﻊ ﺃﻋﻠﻰ ﻳﻘﻮﻡ ﲝﻠّﻬﺎ‪ .‬ﻭﻛﺎﻥ ﻫﺬﺍ ﺍﳌﺮﺟﻊ‬ ‫ﻫﻮ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﺍﻟﺬﻱ ﻛﺎﻥ ﻣﺮﺟﻌﴼ ﳏﺎﻳﺪﴽ ﺃﺗﻰ ﻣﻦ ﺧﺎﺭﺝ ﺍﳌﺪﻳﻨﺔ‪.‬‬ ‫ﻭﻛﺎﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻳﺬﻛﺮ ﻟﻪ ﺃﻥ ﺑ ُِﻮﺳﻌﻪ ﺍﻟﻨﻈﺮ ﰲ ﺩﻋﺎﻭﻯ ﺍﻟﻘﻮﻡ‬ ‫ﺇﻥ ﺃﺭﺍﺩ ﺫﻟﻚ ﻭﻳﻌﻄﻴﻪ ﻫﺬﻩ ﺍﻟﺼﻼﺣﻴﺔ ﴿ﻓَﺈ ِْﻥ َﺟ ُﺎﺀ َ‬ ‫َﺎﺣ ُﻜ ْﻢ ﺑَﻴْﻨَ ُﻬ ْﻢ‬ ‫ﻭﻙ ﻓ ْ‬ ‫ِﺽ َﻋﻨْ ُﻬ ْﻢ﴾ )ﺍﳌﺎﺋﺪﺓ‪ .(٤٢ :‬ﻭﻋﻠﻰ ﺇﺛﺮ ﻫﺬﻩ ﺍﻵﻳﺔ ﻛﺎﻥ ﺍﻟﺮﺳﻮﻝ‬ ‫ﺃَ ْﻭ ﺃَ ْﻋﺮ ْ‬ ‫‪ ‬ﳜﻴّﺮ َﻣﻦ ﻳﺮﺍﺟﻌﻪ ﻣﻨﻬﻢ ﻭﻛﺎﻥ ﻳﺴﺄﳍﻢ ﻣﺎ ﺇﺫﺍ ﻛﺎﻧﻮﺍ ﻳﺮﻳﺪﻭﻥ‬ ‫ﺃﻥ ﳛﻜﻢ ﺑﻴﻨﻬﻢ ﺑﺎﻟﻘﺮﺁﻥ ﺃﻡ ﺑﺎﻟﺘﻮﺭﺍﺓ؛ ﺃﻱ ﺇﻥ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﻛﺎﻥ ﰲ‬ ‫ﻣﻮﺿﻊ »ﺍ َ‬ ‫ِ‬ ‫»ﺍﳊﺎﻛﻢ«‪ .‬ﻭﳚﺐ ﺃﻥ ﻧﻀﻴﻒ‬ ‫ﳊ َﻜﻢ« ﻭﻟﻴﺲ ﰲ ﻣﻮﺿﻊ‬ ‫ﻫﻨﺎ ﺃﻥ ﺍﻟﻨﻈﺮ ﰲ ﻗﻀﺎﻳﺎ ﻏﲑ ﺍﳌﺴﻠﻤﲔ ﺃﻭ ﺇﻋﻄﺎﺀ ﺣﻖ ﺣﻞ ﻣﺸﺎﻛﻠﻬﻢ‬ ‫ﻭﺩﻋﺎﻭﻳﻬﻢ ‪-‬ﻻ ﺳﻴﻤﺎ ﺍﻟﺪﻋﺎﻭﻯ ﺍﳌ َﺪﻧﻴﺔ ﻣﻨﻬﺎ‪ -‬ﰲ ﳏﺎﻛﻤﻬﻢ ﻭﺿﻤﻦ‬ ‫ﻗﻮﺍﻧﻴﻨﻬﻢ ﺃﺻﺒﺢ ﻣﻨﺬ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﺣﻘّﴼ ﻣﻦ ﺣﻘﻮﻕ ﺍﻟﺬﻣﻴﲔ‪ ،‬ﻭﺍﺳﺘﻤﺮ‬ ‫ﻫﺬﺍ ﺍﻷﻣﺮ ﺣﱴ ‪‬ﺎﻳﺔ ﺍﻟﺪﻭﻟﺔ ﺍﻟﻌﺜﻤﺎﻧﻴﺔ‪.‬‬ ‫ﺃﻣﺎ ﺍﳌﺎﺩﺓ »‪ «٢٣‬ﻓﻜﺎﻧﺖ ﺗﺸﲑ ﺇﱃ ﺃﻥ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﻫﻮ ﺍﳊﺎﻛﻢ‬ ‫ﺍﳌﻄﻠﻖ ﰲ ﺍﻷﻣﻮﺭ ﺍﻟﺪﻳﻨﻴﺔ ﻟﻠﻤﺴﻠﻤﲔ‪ ،‬ﻭﻟﻜﻨﻪ ﻳﺴﺘﺸﲑ ﺍﻵﺧﺮﻳﻦ ﰲ ﺍﳌﺴﺎﺋﻞ‬ ‫ﺍﻹﺩﺍﺭﻳﺔ‪ .‬ﻭﻛﺎﻥ ﻫﺬﺍ ﺃﻣﺮﴽ ﻃﺒﻴﻌﻴّﴼ‪ ،‬ﻷﻥ ﺍﳌﺴﻠﻤﲔ ﻛﺎﻧﻮﺍ ﻗﺪ ﺑﺎﻳﻌﻮﻩ ﻭﺭﺿﻮﺍ‬ ‫ﺑﺎﻻﺭﺗﺒﺎﻁ ﺑﻪ ﻭﺍﻻﻧﻘﻴﺎﺩ ﻟﻪ ﻣﻨﺬ ﺍﻟﺒﺪﺍﻳﺔ‪ .‬ﻭﻫﻮ ﺃﻣﺮ ﻣﻨﺎﺳﺐ ﻷﺳﺲ ﺍﻟﺪﻳﻦ‬ ‫ﻛﻤﺒ َﺪﺃ‬‫ﺍﻹﺳﻼﻣﻲ ﺍﻟﺬﻱ ﻻ ﻳﻔﺮﻕ ﺑﲔ ﺍﻟﻌﺒﺎﺩﺓ ﻭﺍﳊﻘﻮﻕ‪ .‬ﻭﻫﺬﻩ ﺍﳌﺎﺩﺓ َ‬ ‫ﺃﺳﺎﺳﻲ‪ّ -‬‬ ‫ﺗﺆﻛﺪ ﺃﻥ ﺍﻟﺪﻳﻦ ﺍﻹﺳﻼﻣﻲ ﻳُﻠﺰﻡ ﺍﳌﺴﻠﻤﲔ ﻓﻘﻂ‪.‬‬ ‫ﱟ‬ ‫ﻭﺍﻟﺬﻳﻦ ﻳﺘّﻬﻤﻮﻥ ﺍﻹﺳﻼﻡ ﻭﻳَ ِﺼﻤﻮﻧﻪ ﺑﺎﻟﺪﻛﺘﺎﺗﻮﺭﻳﺔ ﻻ ﻳﻌﺮﻓﻮﻥ ﻫﺬﻩ‬ ‫ﺍﳊﻘﻴﻘﺔ ﲤﺎﻡ ﺍﳌﻌﺮﻓﺔ‪ .‬ﻷﻥ ﺍﻟﻨﺎﺱ ﺇﻥ ﻛﺎﻧﻮﺍ ﺃﺣﺮﺍﺭﴽ ﰲ ﺍﺧﺘﻴﺎﺭ ﺩﻳﻨﻬﻢ ﻭﳍﻢ‬ ‫ﻣﺜﻞ ﻫﺬﺍ ﺍﳊﻖ ﻓﺈﻥ ﻫﺬﺍ ﻳﺆﺩﻱ ‪-‬ﻭﻳﻌﲏ ﺃﻳﻀﴼ‪ -‬ﺃﻥ ﺍﻷﺷﻜﺎﻝ ﺍﳌﺨﺘﻠﻔﺔ‬ ‫ﻟﻠﺤﻴﺎﺓ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﻘﻮﺍﻧﲔ ﺍﳌﺮﺗﺒﻄﺔ ‪‬ﺎ ﳚﺐ ﺃﻥ ﺗﻜﻮﻥ ﻣﺘﻼﺋﻤﺔ ﻣﻊ‬ ‫ﺍﻟﺪﻳﻦ ﻭﻣﻊ ﺍﻷﻓﻜﺎﺭ ﺍﻟﺪﻳﻨﻴﺔ‪ .‬ﻭﰲ ﻫﺬﺍ ﺍﻟﻮﺿﻊ ﻓﺈﻥ ﺍﻟﺪﻳﻦ ﺍﻹﺳﻼﻣﻲ‬ ‫ﻭﺍﻟﻘﻮﺍﻧﲔ ﺍﻹﺳﻼﻣﻴﺔ ﺗﻠﺰﻡ ﺍﳌﺴﻠﻤﲔ ﻓﻘﻂ‪ ،‬ﻭﻻ ﺗَﺸﻤﻞ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻭﻻ‬ ‫ﻳُﻄﻠﺐ ﻣﻦ ﻏﲑ ﺍﳌﺴﻠﻤﲔ ﺍﻟﺘﺼﺮﻑ ﺣﺴﺐ ﻫﺬﻩ ﺍﻟﻘﻮﺍﻧﲔ‪ .‬ﻭﻫﺬﺍ ﺷﺮﻁ‬ ‫ﻭﻛﺬﻟﻚ ﺿﻤﺎﻥ‪ -‬ﳊﺮﻳﺔ ﺍﻟﺪﻳﻦ ﻭﺍﻟﻮﺟﺪﺍﻥ ﻭﺣﺮﻳﺔ ﺍﻟﺘﻌﺒﲑ ﻭﺍﻟﺴﻤﺎﺡ‬‫‪١٦‬‬

‫ﺍﻟﺴﻨﺔ ﺍﻷﻭﱃ ‪ -‬ﺍﻟﻌﺪﺩ )‪٢٠٠٦ (٣‬‬

‫ﻛﺎﻥ ﻫﺬﺍ ﻭﺣﺪﻩ ﺍﻧﻘﻼﺑﴼ ﻭﺛﻮﺭﺓ ﻛﺒﲑﺓ‪ .‬ﻓﻔﻲ ﻫﺬﻩ ﺍﻟﺒﻨﻴﺔ ﺍﻟﻘﺎﻧﻮﻧﻴﺔ‬ ‫ﺍﳉﺪﻳﺪﺓ ﺍﻟﱵ ﻻ ﺗﺘﻢ ﻓﻴﻬﺎ ﲪﺎﻳﺔ ﺍﳌﺠﺮﻡ ﻣﻦ ﺃﻱ ﻃﺎﺋﻔﺔ ﺃﻭ ﲨﺎﻋﺔ‬ ‫ﺗﺘﺠﻠﻰ ﺍﻟﻌﺪﺍﻟﺔ ﻭﺗﺴﻮﺩ ﺍﻟﻄﻤﺄﻧﻴﻨﺔ ﻭﺗﻈﻬﺮ ﻭﺗُﺼﺒﺢ ﻣﺴﺆﻭﻟﻴﺔ ﺍﺟﺘﻤﺎﻋﻴﺔ‬ ‫ﻣﺸﺘﺮﻛﺔ ﺑﲔ ﲨﻴﻊ ﺍﻷﻃﺮﺍﻑ )ﺍﳌﺎﺩﺓ‪ ١٢ :‬ﻭ ‪ ١٣‬ﻭ ‪ .(٢١‬ﻭﻳﻌﲏ‬ ‫ﻫﺬﺍ ﺃﻥ ﺍﳉﺮﺍﺋﻢ ﻭﺍﻟﻌﻘﻮﺑﺎﺕ ﺃﺻﺒﺤﺖ ﻓﺮﺩﻳﺔ‪ ،‬ﻭﺍﳕﺤﻰ ﻣﻔﻬﻮﻡ ﺍﳉﺮﺍﺋﻢ‬ ‫ﻭﺍﻟﻌﻘﻮﺑﺎﺕ ﺍﳉﻤﺎﻋﻴﺔ‪ .‬ﻭﻟﻜﻦ ﻗﻴﺎﻡ ﻗﺒﻴﻠﺔ ﺍﳉﺎﱐ ﺑﺪﻓﻊ ﺩﻳﺔ ﺍﳌﻘﺘﻮﻝ ﱂ‬ ‫ﻳﻜﻦ ﻳُ ّ‬ ‫ﺨﻞ ﰲ ﻇﺮﻭﻑ ﻭﺟﻮ ﺫﻟﻚ ﺍﻟﻌﻬﺪ ‪‬ﺬﺍ ﺍﻷﺳﺎﺱ ﺍﻟﻘﺎﻧﻮﱐ‪ .‬ﻛﻤﺎ‬ ‫ﻛﺎﻧﺖ ﺍﻟﻔﻘﺮﺓ »‪/١٢‬ﺏ« ﺗﺴﻤﺢ ﻟﻸﺷﺨﺎﺹ ﺑﺎﻟﻘﻴﺎﻡ ‪-‬ﺧﺎﺭﺝ ﻫﺬﻩ‬ ‫ﺍﻟﻮﺛﻴﻘﺔ‪ -‬ﺑﻌﻘﺪ ﺍﺗﻔﺎﻗﺎﺕ ﺃﺧﺮﻯ ﻣﻊ ﻣﻮﺍﱄ ﺍﻷﺷﺨﺎﺹ ﺍﻵﺧﺮﻳﻦ‪.‬‬ ‫ﺇﻥ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﱵ ‪‬ﻤﻨﺎ ﰲ ﻫﺬﻩ ﺍﻟﻮﺛﻴﻘﺔ ﺃ‪‬ﺎ ﻭﺛﻴﻘﺔ ﻣﻜﺘﻮﺑﺔ ﰲ‬ ‫ﻋﺎﻡ ‪٦٢٢‬ﻡ‪ ،‬ﻧﺘﻴﺠ َﺔ ﻣﺒﺎﺣﺜﺎﺕ ﻭﻣﺸﺎﻭﺭﺍﺕ ﺑﲔ ﻗﻄﺎﻋﺎﺕ ﺩﻳﻨﻴﺔ‬ ‫ﻭﺍﺟﺘﻤﺎﻋﻴﺔ ﳐﺘﻠﻔﺔ‪ ،‬ﻭﺃ‪‬ﺎ ﻭﺿﻌﺖ ﻟﻠﺘﻄﺒﻴﻖ ﺍﻟﻌﻤﻠﻲ‪.‬‬ ‫ﻫﺬﺍ ﻭﳝﻜﻨﺎ ﺃﻥ ﻧﺴﺘﺨﺮﺝ ﻛﻠﻴﺎﺕ ﺃﺳﺎﺳﻴﺔ ﻣﻦ ﺃﺣﻜﺎﻡ ﻫﺬﻩ‬ ‫ﺍﻟﻮﺛﻴﻘﺔ ﺇﻥ ﻗﻤﻨﺎ ﺑﻌﻤﻠﻴﺔ ﲡﺮﻳﺪ ﻭﺗﻌﻤﻴﻢ ﳍﺎ‪ ،‬ﻭﻣﻦ ﰒ ﳝﻜﻦ ﳍﺬﻩ‬ ‫ﺍﻟﻜﻠﻴﺎﺕ ﺍﻷﺳﺎﺳﻴﺔ ﺃﻥ ﺗﻜﻮﻥ ﻣﺼﺪﺭ ﺇﳍﺎﻡ ﰲ ﺣﻞ ﻛﺜﲑ ﻣﻦ ﺍﳌﺸﺎﻛﻞ‬ ‫ﺍﻟﻴﻮﻡ‪ .‬ﻭﻫﻨﺎﻙ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﻭﺍﻵﻳﺎﺕ ﻭﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻟﺘﺠﺎﺭﺏ‬ ‫ﺍﻟﺬﺍﺗﻴﺔ ﻭﺍﳌﺤﻠﻴﺔ ﰲ ﺗﺎﺭﻳﺦ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺃﺣﻜﺎﻡ‬ ‫ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﱵ ﺗﺆﻳﺪ ﺍﳌﺸﺮﻭﻉ ﺍﻟﻜﺒﲑ ﺍﻟﺬﻱ ﺍﺳﺘﻬﺪﻓﺘﻪ ﻫﺬﻩ‬ ‫ﺍﻟﻮﺛﻴﻘﺔ‪ .‬ﻭﺇﻥ ﺍﻟﺘﺠﺎﺭﺏ ﺍﻟﱵ ﺣ َﻔﻞ ‪‬ﺎ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻹﺳﻼﻣﻲ ﰲ ﻫﺬﺍ‬ ‫ﺍﳌﻮﺿﻮﻉ ﻛﺎﻧﺖ ﺍﻧﻌﻜﺎﺳﴼ ﻟﺮﻭﺡ ﻫﺬﻩ ﺍﻟﻮﺛﻴﻘﺔ ﲞﻄﻮﻃﻬﺎ ﺍﻟﻌﺎﻣﺔ‬ ‫ﻭﺷﺮﺣﴼ ﻭﺗﻄﺒﻴﻘﴼ ﳍﺎ‪ .‬ﺇﻧﻨﺎ ﻭﳓﻦ ﻧﻌﻴﺶ ﰲ ﻫﺬﺍ ﺍﻟﻌﺼﺮ ﻣﺸﺎﻛﻞ ﻋ ّﺪﺓ‬ ‫ﻣﺜﻞ ﺍﻟﻨـﺰﺍﻉ ﺍﻟﻌﺮﰊ ﺍﻹﺳﺮﺍﺋﻴﻠﻲ ﻭﺍﻟﻨـﺰﺍﻋﺎﺕ ﺍﻹﻗﻠﻴﻤﻴﺔ ﻭﺩﻋﻮﻯ‬ ‫ﻣﺎﺳﺔ‬ ‫ﺻﺮﺍﻉ ﺍﳊﻀﺎﺭﺍﺕ ﻭﺍﻟﻌﻤﻠﻴﺎﺕ ﺍﻹﺭﻫﺎﺑﻴﺔ ﻧﺮﻯ ﺃﻧﻨﺎ ﰲ ﺣﺎﺟﺔ ّ‬ ‫ﺇﱃ ﻣﺸﺎﺭﻳﻊ ﺗﺘﺨﺬ ﻣﻦ ﺍﻟﺘﻌﺎﻗﺪ ﻭﺍﳊﻮﺍﺭ ﻭﺍﳌﺒﺎﺣﺜﺎﺕ ﺃﺳﺎﺳﴼ ﳍﺎ‪ ،‬ﺃﻱ‬ ‫ﳓﺘﺎﺝ ﺇﱃ ﻣﺸﺎﺭﻳﻊ ﺗﺆﻣﻦ ﺑﺎﻟﺘﻌﺪﺩﻳﺔ ﻭﺗﺴﻌﻰ ﳍﺎ‪.‬‬ ‫)*( ﻛﺎﺗﺐ ﻭﺑﺎﺣﺚ ﺗﺮﻛﻲ‪ .‬ﺍﻟﺘﺮﲨﺔ ﻋﻦ ﺍﻟﺘﺮﻛﻴﺔ‪ :‬ﺃﻭﺭﺧﺎﻥ ﳏﻤﺪ ﻋﻠﻲ‪.‬‬

‫ﺍﳌﺼﺎﺩﺭ‪:‬‬

‫)‪ (١‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪.‬‬ ‫)‪ (٢‬ﺍﻟﺴﲑﺓ ﺍﻟﻨﺒﻮﻳﺔ ﻻﺑﻦ ﻫﺸﺎﻡ‪.‬‬ ‫)‪ (٣‬ﺍﻟﻄﺒﻘﺎﺕ ﺍﻟﻜﱪﻯ ﻻﺑﻦ ﺳﻌﺪ‪.‬‬ ‫)‪ (٤‬ﺍﻟﻮﺛﺎﺋﻖ ﺍﻟﺴﻴﺎﺳﻴﺔ ﳌﺤﻤﺪ ﲪﻴﺪ ﺍﷲ‪.‬‬ ‫‪(5) Wellhausen, Skizzen und vorarberten.‬‬

‫ﻣﻦ ﺳﻜﺎﻥ ﺍﳌﺪﻳﻨﺔ؛ ﺃﻱ ﺇﻥ ﺇﺭﻏﺎﻡ ﺍﻷﻃﺮﺍﻑ ﺍﻷﺧﺮﻯ ‪-‬ﺍﻟﱵ ﻛﺎﻧﺖ ﺃﻧﺬﺍﻙ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﺪﻳﻨﻴﺔ ﺃﻭ ﺍﻟﺴﻴﺎﺳﻴﺔ ﺃﻭ ﺍﻟﻔﻠﺴﻔﻴﺔ‪...‬ﺍﱁ( ﻋﻠﻰ ﺃﺳﺎﺱ ﻣﻦ‬ ‫ﻣﻌﺎﻫﺪﺓ ﻭﻋﻘﺪ‪ .‬ﻭﳚﺐ ﺣﻀﻮﺭ ﲨﻴﻊ ﺍﻷﻃﺮﺍﻑ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺃﻭ َﻣﻦ‬ ‫ﺃﻛﺜﺮ ﻋﺪﺩﴽ ﻭ ُﻋ ّﺪﺓ ﻣﻦ ﺃﺗﺒﺎﻋﻪ‪ -‬ﻋﻠﻰ ﻗﺒﻮﻝ ﺍﻟﻮﺛﻴﻘﺔ ﻛﺎﻥ ﻣﺴﺘﺤﻴﻼً‪.‬‬ ‫ﻭﻣﻦ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻷﺧﺮﻯ ﺍﻟﱵ ﺃ ّﺩﺕ ﺇﱃ ﻗﺒﻮﻝ ﻫﺬﻩ ﺍﻟﻮﺛﻴﻘﺔ ﺍﳉﻤﺎﻋﻴﺔ ﳝﺜّﻠﻮ‪‬ﺎ ﰲ ﺃﺛﻨﺎﺀ ‪‬ﻴﺌﺔ ﻭﻭﺿﻊ ﻫﺬﻩ ﺍﳌﻌﺎﻫﺪﺓ ﺃﻭ ﺍﻟﻌﻘﺪ‪ ،‬ﻭﺃﻥ ﻳﺘﻢ ﻫﺬﺍ‬ ‫ﺟﻮ ﻣﻦ ﺍﳊﺮﻳﺔ ﻭﺍﳊﻮﺍﺭ ﻭﺍﳌﺒﺎﺣﺜﺔ ﻭﺍﳌﺬﺍﻛﺮﺓ ﺑﲔ ﻫﺬﻩ ﺍﻷﻃﺮﺍﻑ‪.‬‬ ‫ﰲ ﺧﺘﺎﻡ ﺍﳌﺒﺎﺣﺜﺎﺕ ﺍﻟﱵ ﺃﺟﺮﺍﻫﺎ ﺍﻟﻨﱯ ‪ ‬ﻣﻊ ﺍﻷﻃﺮﺍﻑ ﺍﻷﺧﺮﻯ ﰲ ّ‬ ‫ﻭﻧﻈﺮﴽ ﻟﻜﻮﻥ ﻫﺬﻩ ﺍﻷﻃﺮﺍﻑ ﲨﺎﻋﺎﺕ ﻏﲑ ﻣﺘﺠﺎﻧﺴﺔ ﻛﺎﻥ‬ ‫ﻭﺍﻟﱵ ﺍﺳﺘﻨﺪﺕ ﺇﱃ ﺃﺧﺬ ﺇﲨﺎﻉ ﻛﻞ ﺍﻷﻃﺮﺍﻑ‪ ،‬ﻫﻮ ﺇﻳﻘﺎﻑ ﺍﻟﻔﻮﺿﻰ‬ ‫ﻭﻏﻴﺎﺏ ﺍﻷﻣﻦ ﺍﻟﺬﻱ ﺗﺮﺩﻯ ﻓﻴﻪ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ﺑﻌﺪ ‪ ١٢٠‬ﻋﺎﻣﴼ ﻣﻦ ﻣﻦ ﺍﻟﻀﺮﻭﺭﻱ ﺃﻥ ﺗﻜﻮﻥ ﻛﻞ ﻣﺎﺩﺓ ﻣﻦ ﻣﻮﺍﺩ ﺍﻟﻮﺛﻴﻘﺔ ﲢﻤﻞ ﻃﺎﺑﻊ‬ ‫ﺍﻟﻘﺘﺎﻝ ﻭﺍﻟﺒﻐﻀﺎﺀ‪ ،‬ﻭﱂ ﺗﺴﺘﻄﻊ ﺍﳌﺪﻳﻨﺔ ﺃﻥ ﺗﺼﻞ ﺑﻨﻔﺴﻬﺎ ﺇﱃ ﱟ‬ ‫ﺴﺠﻞ ﻧﺘﻴﺠﺔ‬ ‫ﺣﻞ ﺍﳌﺸﺎﺭﻛﺔ ﻭﻃﺎﺑﻊ ﺍﻻﻟﺘﻘﺎﺀ ﺑﲔ ﻫﺬﻩ ﺍﻷﻃﺮﺍﻑ‪ ،‬ﻭﺃﻥ ﺗُ ﱠ‬ ‫ﻭﺍﺳﺘﻘﺮﺍﺭ ﻭﺳﻼﻡ ﺍﺟﺘﻤﺎﻋﻲ ﻭﺳﻴﺎﺳﻲ ﻣﻊ ﺍﻟﻘﻮﻯ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻓﻴﻬﺎ‪ .‬ﺍﻟﺘﺼﻮﻳﺖ ﻋﻠﻴﻬﺎ‪ .‬ﻭﻛﻞ ﻣﺎﺩﺓ ﻣﺘﱠ َﻔﻖ ﻋﻠﻴﻬﺎ ﺗﺸﻜﻞ ﺣﻜﻤﴼ ﻣﻦ ﺃﺣﻜﺎﻡ‬ ‫ﻓﻜﺄ‪‬ﺎ ﻛﺎﻧﺖ ﺗﻨﺘﻈﺮ ﻣﻨﻘﺬﴽ ﳍﺎ‪ .‬ﻭﺑﻴﻨﻤﺎ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﳌﺪﻳﻨﺔ ﺗﺘﻘَﻬﻘَﺮ ﺍﻟﻮﺛﻴﻘﺔ‪ ،‬ﻭﻛﻞ ﻣﺎﺩﺓ ﺗﻜﻮﻥ ﻣﻮﺿﻊ ﺧﻼﻑ ﺑﲔ ﺍﻷﻃﺮﺍﻑ ﺗُﺘﺮﻙ ﳍﺬﻩ‬ ‫ﺠﻤﻊ ﻋﻠﻴﻬﺎ ﺗﺪﺧﻞ ﰲ ﺳﺎﺣﺔ ﺍﳌﻌﺎﻫﺪﺓ‪،‬‬ ‫ﺑﺎﺳﺘﻤﺮﺍﺭ ﺇﱃ ﺍﻟﻮﺭﺍﺀ ﺍﻗﺘﺼﺎﺩﻳّﴼ ﺑﺴﺒﺐ ﺍﳊﺮﻭﺏ ﺍﳌﺴﺘﻤﺮﺓ‪ ،‬ﻛﺎﻧﺖ ﺍﻷﻃﺮﺍﻑ‪ .‬ﻓﺎﻟﻔﻘﺮﺍﺕ ﺍﳌُ َ‬ ‫ﻫﻨﺎﻙ ﰲ ﺍﻷﻓﻖ ﻧﺬﺭ ﺣﺮﺏ ﺟﺪﻳﺪﺓ‪ .‬ﻭﰲ ﻫﺬﺍ ﺍﻟﻮﻗﺖ ﺍﳊﺮِﺝ ﻇ َﻬﺮ ﻭﺍﻟﻔﻘﺮﺍﺕ ﺍﳌﺨﺘﻠﻒ ﻋﻠﻴﻬﺎ ﺗﺪﺧﻞ ﰲ ﳎﺎﻝ ﺍﳊﺮﻳﺔ ﺍﻟﺬﺍﺗﻴﺔ )ﺃﻭ ﺍﳊﻜﻢ‬ ‫ﺍﻟﺜﺮﻱ ﺍﳌﻮﺟﻮﺩ ﺿﻤﻦ ﺍﻟﻮﺣﺪﺓ‪،‬‬ ‫ﻃﺮﻕ ﺇﻣﻜﺎﻧﻴﺔ ﺍﻟﻌﻴﺶ ﻣﻌﴼ ﺑﺄﻣﻦ ﻣﻊ ﺍﻟﺬﺍﰐ(‪ .‬ﻭﻫﺬﺍ ﺩﻟﻴﻞ ﻋﻠﻰ ﺍﻻﺧﺘﻼﻑ ّ‬ ‫ﺷﺨﺺ ﺃَﺟﻨﱯ ﻋﻨﻬﺎ ﺃﺷﺎﺭ ﺇﱃ ُ‬ ‫ﻛﺎﻓﺔ ﺍﳌﺠﻤﻮﻋﺎﺕ ﺍﳌﻮﺟﻮﺩﺓ ﺍﻷﺧﺮﻯ‪ ،‬ﻭﺩﻋﺎ ﺍﳉﻤﻴﻊ ﺇﱃ ﺍﻻﺭﺗﺒﺎﻁ ﺃﻱ ﻫﻮ »ﺍﳉﻤﺎﻋﻴﺔ« ﺍﻟﺼﺤﻴﺤﺔ‪.‬‬ ‫ﺣﻖ ﺣﻘﱠﻪ‪.‬‬ ‫ﺑﺎﻷﺳﺲ ﺍﻟﻘﺎﻧﻮﻧﻴﺔ ﺍﻟﱵ ﺗﻌﻄﻲ ﻟﻜﻞ ﺫﻱ ّ‬ ‫ﺍﳌﺒﺪﺃ ﺍﻟﺜﺎﱐ‪ :‬ﻭﻫﻮ ﺍﺧﺘﻴﺎﺭ ﻣﺒﺪﺃ »ﺍﳌﺸﺎﺭﻛﺔ« ﺑﺪﻻً ﻣﻦ ﻣﺒﺪﺃ‬ ‫ﻭﺍﻟﻨﻘﻄﺔ ﺍﳌﻬﻤﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻫﻲ ﻗﺒﻮﻝ ﻛﻞ ٍ‬ ‫ﻃﺮﻑ ﻭﺟﻮ َﺩ ﺍﻷﻃﺮﺍﻑ‬ ‫ّ‬ ‫»ﺍﻟﺘﺤﻜﻢ«‪ ،‬ﻷﻧﻪ ﰲ ﻇﻞ ﺍﳊﻜﻢ ﺍﻟﺴﻴﺎﺳﻲ ﺍﻟﺪﻛﺘﺎﺗﻮﺭﻱ ﻻ ﻳﺘﻢ‬ ‫ﺍﻷﺧﺮﻯ ﻛﻈﺎﻫﺮﺓ ﻭﻋﺪﻡ ﺍﻟﻘﻴﺎﻡ ﺑﺄﻱ ﺿﻐﻂ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻗﺒﻮﳍﺎ ﻛﻤﺎ ﻗﺒﻮﻝ ﺍﻟﺘﻨﻮﻉ ﻭﺍﻻﺧﺘﻼﻑ‪ ،‬ﺑﻴﻨﻤﺎ ﻧﺮﻯ ﺃﻥ ﻭﺛﻴﻘﺔ ﺍﳌﺪﻳﻨﺔ ﺗﺬﻛﺮ ﺃﲰﺎﺀ‬ ‫ﻫﻲ‪ ،‬ﻭﻛﻤﺎ ﺗﻘﻮﻡ ﺑﺘﻌﺮﻳﻒ ﻧﻔﺴﻬﺎ‪ ،‬ﻭﺍﺣﺘﺮﺍﻡ ﺣﻖ ﺍﳊﻴﺎﺓ ﳍﺎ‪ ،‬ﻭﺍﺣﺘﺮﺍﻡ ﺍﻟﻘﺒﺎﺋﻞ ﺍﳌﺴﻠﻤﺔ ﻭﺃﲰﺎﺀ ﺍﻟﻘﺒﺎﺋﻞ ﺍﻟﻴﻬﻮﺩﻳﺔ ﻗﺒﻴﻠﺔ ﺗﻠﻮ ﻗﺒﻴﻠﺔ‪ ،‬ﻛﻤﺎ ﺗﺸﲑ‬ ‫ﺃﻓﻜﺎﺭﻫﺎ‪ ،‬ﰲ ﻇﻞ ﺍﻟﻘﺎﻧﻮﻥ ﻭﲢﺖ ﲪﺎﻳﺘﻪ‪.‬‬ ‫ﺇﱃ ﺍﳌﺸﺮﻛﲔ ﰲ ﻣﺎﺩﺓ ﺃﺧﺮﻯ )ﺍﳌﺎﺩﺓ‪/٢٠ :‬ﺏ(‪ .‬ﻭﻛﻠﻤﺔ »ﺍﳌﻮﱃ«‬ ‫ﻭﳚﺐ ﺃﻻّ ﻧﻨﺴﻰ ﺃﻥ ﺍﻟﻴﻬﻮﺩ ‪-‬ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻃﺮﻓﴼ ﰲ ﻫﺬﻩ ﺍﻟﻮﺛﻴﻘﺔ‪ -‬ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﻟﻮﺛﻴﻘﺔ ﺗﺸﲑ ﺇﱃ ﺍﻟﻘﺒﺎﺋﻞ ﻭﺍﻟﻌﺸﺎﺋﺮ ﻭﺍﳌﺠﻤﻮﻋﺎﺕ ﺍﻟﱵ‬ ‫ﱂ ﻳﻜﻮﻧﻮﺍ ﻳُﻌﺪﻭﻥ »ﺫ ّﻣﻴّﲔ« ﻭﱂ ﻳﻜﻮﻧﻮﺍ ﺇﺫﻥ ﻳﻌﻄﻮﻥ ﺍﳉﺰﻳﺔ ﻷﻱ ﺩﺧﻠﺖ ﰲ ﻋﻬﺪ ﺃﻭ ﺍﺗﻔﺎﻕ ﻣﻊ ﺇﺣﺪﻯ ﺍﻟﻘﺒﺎﺋﻞ ﺩﻭﻥ ﻭﺟﻮﺩ ﺃﻱ ﻗﺮﺍﺑ ِﺔ‬ ‫ﺣﻜﻢ ﺃﻭ ﺳﻠﻄﺔ ﺃﻭ ﺩﻭﻟﺔ ﺧﺎﺭﺟﻬﻢ‪ .‬ﻷﻥ ﺁﻳﺔ ﺍﳉﺰﻳﺔ ﻧﺰﻟﺖ ﰲ ﺍﻟﺴﻨﺔ ﺩﻡ ﻣﻌﻬﺎ‪ .‬ﻭﻫﺬﺍ ﻳﻌﲏ ﺃﻥ ﻛﻞ ﻃﺮﻑ ﻣﻦ ﺍﻷﻃﺮﺍﻑ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻟﱵ‬ ‫ﺍﻟﺘﺎﺳﻌﺔ ﻣﻦ ﺍﳍﺠﺮﺓ‪ ،‬ﻭﻫﺬﺍ ﻳﺒﻴّﻦ ﺑﺄﻥ ﺍﻷﻃﺮﺍﻑ ﺍﳌﺸﺎﺭﻛﺔ ﰲ ﺍﻟﻮﺛﻴﻘﺔ ﱂ ﻭﻗّﻌﺖ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻮﺛﻴﻘﺔ ﻛﺎﻥ ﳝﺜﻞ ﺃﻳﻀﴼ ﺍﻟﻘﺒﺎﺋﻞ ﻭﺍﳌﺠﻤﻮﻋﺎﺕ‬ ‫ﺗﻜﻦ ﺗُﻌﻄﻲ ﺍﳉﺰﻳﺔ ﺣﱴ ﺗﻠﻚ ﺍﻟﺴﻨﺔ‪ ،‬ﺃﻱ ﱂ ﺗﻜﻦ ﺗُ َﻌ ﱡﺪ ﻣﻦ ﺍﻟﺬﻣﻴﲔ‪ .‬ﺍﳌﺮﺗﺒﻄﺔ ‪‬ﺎ‪ ،‬ﻭﻛﺎﻥ ﻳﻌﻄﻲ ﻧﻔﺲ ﺍﳊﻘﻮﻕ ﻭﺍﳌﺴﺆﻭﻟﻴﺎﺕ ﳍﺎ‪ .‬ﺇﻻ‬ ‫ﲜﺎﻧﺐ ﻫﺬﺍ‪ ،‬ﻓﻘﺪ ﺍﺷﺘﺮﻙ ﺍﻟﻌﺮﺏ ﺍﳌﺸﺮﻛﻮﻥ ﰲ ﻫﺬﻩ ﺍﻟﻮﺛﻴﻘﺔ ﺃﻥ ﺍﳌﺎﺩﺓ ﺭﻗﻢ »‪/٢٠‬ﺏ« ﻛﺎﻧﺖ ﺗﺸﲑ ﺇﱃ ﺃﺣﻜﺎﻡ ﺧﺎﺻﺔ ﺑﺎﻟﻨﺴﺒﺔ‬ ‫»ﺍﻟـﻤ َﻮﺍﻟِﻲ«‪ .‬ﻟﻠﻤﺸﺮﻛﲔ ﺍﻟﻌﺮﺏ‪ ،‬ﻭﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻷﺣﻜﺎﻡ ﺗﺆﻳﱠﺪ ﺑﺎﳌﺎﺩﺓ ﺭﻗﻢ »‪«٤٣‬‬ ‫ﺑﺎﻋﺘﺒﺎﺭﻫﻢ ‪-‬ﺣﺴﺐ ﺍﻟﻌﺎﺩﺍﺕ ﻭﺍﻷﻋﺮﺍﻑ ﺍﻟﻌﺮﺑﻴﺔ‪ -‬ﻣﻦ‬ ‫َ‬ ‫ﻓﺤﺴﺐ ﻫﺬﻩ ﺍﻷﻋﺮﺍﻑ ﺇﻥ ﺩﺧﻠﺖ ﻗﺒﻴﻠﺔ ﺃﻭ ﻋﺸﲑﺓ ﺃﻭ ﲨﺎﻋﺔ ﰲ ﻛﺬﻟﻚ‪ .‬ﻭﻛﺎﻧﺖ ﺍﻟﻐﺎﻳﺔ ﻣﻦ ﻫﺬﻩ ﺍﻷﺣﻜﺎﻡ ﻣﻨﻊ ﻣﺸﺮﻛﻲ ﺍﳌﺪﻳﻨﺔ‬ ‫ﻣﻌﺎﻫﺪﺓ ﻓﺈﻥ ﺣﻠﻔﺎﺀﻫﺎ ﺍﻟﺴﺎﺑﻘﲔ )ﺃﻱ َﻣﻮﺍﻟِﻴﻬﺎ( ﻳﻜﻮﻧﻮﻥ ﻃﺮﻓﴼ ﻏﲑ ﻣﻦ ﺃﻱ ﺗﻌﺎﻭﻥ ﻣﻊ ﻣﺸﺮﻛﻲ ﻣﻜﺔ ﺳﻴﺎﺳﻴﴼ ﻛﺎﻥ ﺃﻡ ﻋﺴﻜﺮﻳﴼ‪ .‬ﻫﺬﺍ‬ ‫ﺃﻱ ﺭﻏﺒﺔ ﰲ ﺍﻟﺘﻌﺎﻭﻥ‬ ‫ﻣﺒﺎﺷﺮ ﰲ ﺗﻠﻚ ﺍﳌﻌﺎﻫﺪﺓ‪ .‬ﻭﳓﻦ ﻧﻌﻠﻢ ﻣﻦ ﺳﻮﺭﺓ »ﺑﺮﺍﺀﺓ« ﺃﻥ ﺍﳌﺸﺮﻛﲔ ﻋﻠﻤﴼ ﺑﺄﻥ ﻣﺸﺮﻛﻲ ﺍﳌﺪﻳﻨﺔ ﱂ ﻳﻜﻮﻧﻮﺍ ﳛﻤﻠﻮﻥ ّ‬ ‫ﺍﻟﻌﺮﺏ ﺑﻘﻮﺍ ﻣﺪﺓ ﻃﻮﻳﻠﺔ ﻳﻌﻴﺸﻮﻥ ﰲ ﺍﳌﺪﻳﻨﺔ‪ .‬ﻭﻛﺎﻧﺖ ﺳﻮﺭﺓ »ﺑﺮﺍﺀﺓ« ﻣﻊ ﻣﺸﺮﻛﻲ ﻣﻜﺔ‪ ،‬ﻷ‪‬ﻢ ﻛﺎﻧﻮﺍ ﳜﺎﻓﻮﻥ ﻣﻦ ﺃﻥ ﳚﻠﺐ ﻫﺬﺍ ﺍﻟﺘﻌﺎﻭﻥ‬ ‫ﺇﻧﺬﺍﺭﴽ ﺑﻘﻄﻊ ﲨﻴﻊ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺴﻴﺎﺳﻴﺔ ﻭﺇﻧﺬﺍﺭﴽ ﺑﺎﳊﺮﺏ‪ .‬ﻭﻣﻊ ﺫﻟﻚ ﻣﺸﺎﻛﻞ ﳍﻢ‪ .‬ﻭﻟﻜﻨﻬﻢ ﻛﺎﻧﻮﺍ ﻳﺮﻏﺒﻮﻥ ﰲ ﺍﻟﺘﻤﺘﻊ ﺩﺍﺧﻞ ﺩﻭﻟﺔ ﺍﳌﺪﻳﻨﺔ‬ ‫)ﺍﳌﻮﺿﺤﺔ ﰲ ﺍﳌﺎﺩﺓ‪ :‬ﺭﻗﻢ ‪ (٣٩‬ﺑﻜﻞ ﺍﳊﻘﻮﻕ ﻭﺍﳊﺮﻳﺎﺕ ﻣﻊ ﺍﻵﺧﺮﻳﻦ‪.‬‬ ‫ﱠ‬ ‫ﻓﺈﻥ ﺍﳌﺸﺮﻛﲔ ﺍﻟﻌﺮﺏ ﺍﳌﻌﺎ َﻫﺪﻳﻦ ﻛﺎﻧﻮﺍ ُﻣﺴﺘَﺜﻨَﲔ ﻣﻦ ﺍﳊﺮﺏ ﻻ‬ ‫ﲔ ﺛُ ﱠﻢ ﻟَ ْﻢ ﻭﻗﺪ ﻗﺎﻣﺖ ﺍﻟﻮﺛﻴﻘﺔ ﺑﺘﺄﻣﲔ ﻭﺿﻤﺎﻥ ﻫﺬﻩ ﺍﳊﻘﻮﻕ ﻭﺍﳊﺮﻳﺎﺕ ﳍﻢ‬ ‫ِﻦ ﺍﻟْ ُﻤ ْﺸﺮ ِ‬ ‫ِﻛ َ‬ ‫ِﻳﻦ َﻋﺎ َﻫ ْﺪﺗُ ْﻢ ﻣ َ‬ ‫ﳝﺴﻬﻢ ﺃﺣﺪ ﺑﺴﻮﺀ ﴿ﺇِﻻﱠ ﺍﻟﱠﺬ َ‬ ‫ِﻢ َﻋ ْﻬ َﺪ ُﻫ ْﻢ ﺃﻳﻀﴼ ﻭﻋﻠﻰ ﺃﺳﺎﺱ ﻣﻦ ﺍﻟﻘﺎﻧﻮﻥ‪ .‬ﻭﳓﻦ ﻧﻌﻠﻢ ﺑﺄﻥ ﻣﺸﺮﻛﻲ ﺍﳌﺪﻳﻨﺔ‬ ‫ُﺼ ُ‬ ‫ﻳَﻨْﻘ ُ‬ ‫ِﺮﻭﺍ َﻋﻠَﻴْ ُﻜ ْﻢ ﺃَ َﺣ ًﺪﺍ ﻓَﺄَﺗ ﱡِﻤﻮﺍ ﺇِﻟَﻴْﻬ ْ‬ ‫ﻮﻛ ْﻢ َﺷﻴْﺌًﺎ َﻭﻟَ ْﻢ ﻳُ َﻈﺎﻫ ُ‬ ‫ﻭﻫﻢ ﻃﺮﻑ ﰲ ﻭﺛﻴﻘﺔ ﺍﳌﺪﻳﻨﺔ‪ -‬ﺍﺳﺘﻤﺮﻭﺍ ﰲ ﺍﻟﻌﻴﺶ ﰲ ﺍﳌﺪﻳﻨﺔ ﺣﱴ‬‫ﲔ﴾ )ﺍﻟﺘﻮﺑﺔ‪.(٤ :‬‬ ‫ِﻢ ﺇِ ﱠﻥ ﺍﷲَ ﻳُ ِﺤ ﱡﺐ ﺍﻟْ ُﻤﺘﱠ ِﻘ َ‬ ‫ﺇِﻟَﻰ ُﻣ ﱠﺪﺗِﻬ ْ‬ ‫ﺟﺮﺗﺎ ﻣﻊ ﻣﺸﺮﻛﻲ ﻣﻜﺔ‪ ،‬ﻭﱂ ﳛﺪﺙ‬ ‫ﺑﻌﺪ ﻣﻌﺮﻛﺘَﻲ ﺑﺪﺭ ﻭﺃُﺣﺪ ﺍﻟﻠﺘَﲔ َ‬ ‫ﺍﳌﺒﺎﺩﺉ ﺍﻷﺳﺎﺳﻴﺔ ﰲ ﺍﻟﻮﺛﻴﻘﺔ‬ ‫ﺃﻱ ﻣﺸﺎﻛﻞ ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﺍﳌﺴﻠﻤﲔ‪.‬‬ ‫ﺍﳌﺒﺪﺃ ﺍﻷﻭﻝ‪ :‬ﳚﺐ ﻋﻠﻰ ﻛﻞ ﻣﺸﺮﻭﻉ ﻣﺜﺎﱄ ﻳﺮﻳﺪ ﲢﻘﻴﻖ ﺍﳊﻖ ّ‬ ‫ﻭﻧﺴﺘﻨﺘﺞ ﳑﺎ ﺗﻘﺪﻡ ﺃﻥ ﻛﻞ ﳎﻤﻮﻋﺔ ﺩﻳﻨﻴﺔ ﻭﻋﺮﻗﻴﺔ ﻛﺎﻧﺖ ﲤﻠﻚ‬ ‫ﻭﺍﻟﻌﺪﻝ ﻭﺍﺣﺘﺮﺍﻡ ﺍﻟﻘﺎﻧﻮﻥ ﻭﺍﳊﻘﻮﻕ ﻭﻳﻬﺪﻑ ﺇﱃ ﲢﻘﻴﻖ ﺍﻟﺴﻼﻡ‬ ‫ﻭﺍﻻﺳﺘﻘﺮﺍﺭ ﺑﲔ ﺍﻟﻨﺎﺱ ﺃﻥ ﻳﻈﻬﺮ ﺑﲔ ﺍﳉﻤﺎﻋﺎﺕ ﺍﳌﺨﺘﻠﻔﺔ )ﻣﻦ ﺣﺮﻳﺔ ﺛﻘﺎﻓﻴﺔ ﻭﺣﻘﻮﻗﻴﺔ؛ ﺃﻱ ﺇﻥ ﻣﻮﻗﻒ ﻛﻞ ﻃـﺮﻑ ﻣﻦ ﻧﺎﺣﻴﺔ‬ ‫ﺍﻟﺴﻨﺔ ﺍﻷﻭﱃ ‪ -‬ﺍﻟﻌﺪﺩ )‪١٥ ٢٠٠٦ (٣‬‬

‫ﻣﻦ ﺃﺩﻳﺎﻥ ﻭﻣﻦ ﻋﻨﺎﺻﺮ ﻭﻗﻮﻣﻴﺎﺕ ﻭﺃﻣﺎﻛﻦ ﺟﻐﺮﺍﻓﻴﺔ ﳐﺘﻠﻔﺔ ّ‬ ‫ﻣﺸﻜﻠﲔ‬ ‫ﻗﻄﺎﻋﴼ ﺍﺟﺘﻤﺎﻋﻴﴼ ﳐﺘﻠﻔﴼ‪ .‬ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﻫﺬﺍ ﺃﻥ ﺍﳌﺎﺩﺓ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ ﻭﺛﻴﻘﺔ‬ ‫ﺍﳌﺪﻳﻨﺔ ﻛﺎﻧﺖ ﺗﺸﲑ ﺇﱃ ﲨﺎﻋﺔ ﺳﻴﺎﺳﻴﺔ ﻗﺎﺋﻤﺔ ﻋﻠﻰ ﺃﺳﺎﺱ ﺍﻟﺪﻳﻦ‪،‬‬ ‫ﻭﻫﻲ ﺃﻣﺔ ﻭﺍﺣﺪﺓ ﺩﻭﻥ ﺳﺎﺋﺮ ﺍﻟﻨﺎﺱ‪.‬‬ ‫ﻭﻻ ﺣﺎﺟﺔ ﺑﻨﺎ ﺇﱃ ﺫﻛﺮ ﺃﻥ ﺍﳌﺪﻳﻨﺔ ﱂ ﺗﻜﻦ ﻣﺆﻟﱠﻔﺔ ﻣﻦ ﺍﳌﺴﻠﻤﲔ‬ ‫ﻓﻘﻂ‪ ،‬ﻓﻘﺪ ﻛﺎﻥ ﻓﻴﻬﺎ ﺍﻟﻴﻬﻮﺩ ﺍﻟﺬﻳﻦ ﺍﺳﺘﻘﺮﻭﺍ ﻓﻴﻬﺎ ﻣﻨﺬ ﺯﻣﻦ ﺑﻌﻴﺪ‪،‬‬ ‫ﻭﻛﺎﻥ ﻫﻨﺎﻟﻚ ﺍﻟﻌﺮﺏ ﺍﻟﺬﻳﻦ ﱂ ﻳﺪﺧﻠﻮﺍ ﰲ ﺍﻹﺳﻼﻡ‪ .‬ﻟﺬﺍ ﻛﺎﻥ ﺃﻣﺎﻡ‬ ‫ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻣﻬﻤﺔ ﻋﺎﺟﻠﺔ ﻫﻲ ﺍﻟﺘﺄﻟﻴﻒ ﺑﲔ ﻫﺬﻩ ﺍﻟﻘﻄﺎﻋﺎﺕ‬ ‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺗﺄﻣﲔ َﻋﻴﺸﻬﺎ ﻣﻌﴼ ﺩﻭﻥ ﻣﺸﺎﻛﻞ‪.‬‬

‫ﻓﻠﻢ ﺗﻜﻦ ﻫﻨﺎﻙ ﺣﺎﺟﺔ ﰲ ﺍﳌﺪﻳﻨﺔ ﻟﻜﻲ ﻳﻐﲑ ﺍﻟﺮﺳﻮﻝ ‪‬‬ ‫ﺇﺳﺘﺮﺍﺗﻴﺠﻴﺘﻪ ﺍﻟﱵ ﻛﺎﻥ ﻳﺘّﺒﻌﻬﺎ ﰲ ﻣﻜﺔ؛ ﻓﺈﻥ ﺣﻴﺎﺗﻪ ﰲ ﺍﳌﺪﻳﻨﺔ ﻛﺎﻧﺖ‬ ‫ﻭﺍﺳﺘﻤﺮﺍﺭﺍ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﳊﻘﻮﻗﻴﺔ‬ ‫ﺷﺮﺣﴼ ﻭﺇﻳﻀﺎﺣﴼ‬ ‫ً‬ ‫ﻭﺍﳌﺆﺳﺴﺎﺗﻴﺔ ﻟﻠﻮﺣﻲ ﺍﻟﺬﻱ ﻧﺰﻝ ﻋﻠﻴﻪ ﰲ ﻣﻜﺔ‪ .‬ﺃﻱ ﺗﻨﻔﻴﺬ ﻣﺸﺮﻭﻉ‬ ‫ﺍﺟﺘﻤﺎﻋﻲ ﲨﺎﻋﻲ ﻣﺴﺘﻨﺪ ﻋﻠﻰ ﺃﺳﺎﺱ ﻣﻦ ﺍﳊﺮﻳﺔ ﺣﻴﺚ ﺗﺴﺘﻄﻴﻊ‬ ‫ﺍﳉﻤﺎﻋﺎﺕ ﺍﻟﱵ ﲤﻠﻚ ﺣﻜﻤﴼ ﺫﺍﺗﻴﴼ ﺃﻥ ﺗﻌﻴﺶ ﻣﻌﴼ ﰲ ﳎﺘﻤﻊ ﻋﺎﻡ‪ ،‬ﺃﻭ‬ ‫ﺃﻥ ﺗﻀﻊ ﻧﻈﺎﻣﺎ ﺳﻴﺎﺳﻴﺎ ﻳﻴﺴﺮ ﻟﻠﺠﻤﻴﻊ ﺍﻟﻌﻴﺶ ﻣﻌﴼ ﺑﺴﻼﻡ‪ .‬ﻻ ﺷﻚ‬ ‫ﺃﻥ ﺍﻟﺘﺒﻠﻴﻎ )ﺃﻱ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﻟﺪﻳﻦ ﺍﳉﺪﻳﺪ( ﻛﺎﻥ ﺳﻴﺴﺘﻤﺮ ﻭﻟﻜﻦ‬ ‫ﺑﺸﺮﻁ ﻋﺪﻡ ﺇﻛﺮﺍﻩ ﺃﻱ ﺷﺨﺺ ﻋﻠﻰ ﺍﻋﺘﻨﺎﻕ ﺩﻳﻦ ﻣﻌﲔ‪ ،‬ﻭﻛﺬﻟﻚ‬ ‫ﺭﻓﻊ ﲨﻴﻊ ﺍﻟﻌﻮﺍﺋﻖ ﺃﻣﺎﻡ ﻣﻦ ﻳﺮﻏﺐ ﰲ ﺗﺒﺪﻳﻞ ﺩﻳﻨﻪ‪.‬‬

‫ﺑﺪﺃ ﺍﻟﺮﺳﻮﻝ ‪- ‬ﳊﻞ ﺍﳌﻌﻀﻠﺔ‪ -‬ﺑﻔﺤﺺ ﺍﻟﺒﻨﻴﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‬ ‫ﻭﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﻟﺴﻜﺎﻧﻴﺔ ﻟﻠﻤﺪﻳﻨﺔ ﺃﻭﻻً‪ .‬ﻓﻘﺎﻡ ﺑﺈﺣﺼﺎﺀ ّ‬ ‫ﺳﻜﺎﱐ ﰲ ﺍﳌﺪﻳﻨﺔ‪،‬‬ ‫ﻭﻫﻮ ﺃﻣﺮ ﻛﺎﻥ ﻏﺮﻳﺒﴼ ﲤﺎﻣﴼ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺘﻘﺎﻟﻴﺪ ﻭﺍﻷﻋﺮﺍﻑ ﺍﻟﱵ ﻛﺎﻧﺖ‬ ‫ﺳﺎﺋﺪﺓ ﺁﻧﺬﺍﻙ‪ .‬ﻭﻗﺪ ﺗﺒﲔ ﻧﺘﻴﺠﺔ ﺍﻹﺣﺼﺎﺀ ﺃﻥ ﻋﺪﺩ ّ‬ ‫ﺳﻜﺎﻥ ﺍﳌﺪﻳﻨﺔ‬ ‫ﻳﺒﻠﻎ ‪ ١٠‬ﺁﻻﻑ ﺷﺨﺺ‪ ،‬ﻣﻨﻬﻢ ‪ ١٥٠٠‬ﻣﺴﻠﻢ ﻭ ‪ ٤٠٠٠‬ﻳﻬﻮﺩﻱ‬ ‫ﻭ ‪ ٤٥٠٠‬ﻣﻦ ﺍﳌﺸﺮﻛﲔ ﺍﻟﻌﺮﺏ‪.‬‬

‫ﻭﻋﻘﺐ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ﻋﻘﺪ ﳎﻠﺲ ﻛﺒﲑ ﺿﻢ ﺍﻷﻧﺼﺎﺭ‬ ‫ﻭﻧﻘﺒﺎﺀ ﺍﳌﻬﺎﺟﺮﻳﻦ ﺣﻴﺚ ﰎ ﻓﻴﻪ ﰲ ﺍﻷﺭﺟﺢ ﻣﺪﺍﻭﻟﺔ ﺍﻷﺣﻜﺎﻡ‬ ‫ﻭﺍﻷﺳﺲ ﺍﻟﻘﺎﻧﻮﻧﻴﺔ ﻟﻌﻤﻠﻴﺔ ﺍﻟﺘﺂﺧﻲ ﺍﻟﱵ ﺫﻛﺮﻧﺎﻫﺎ ﺳﺎﺑﻘﴼ‪ .‬ﻭﻗﺪ ﰎ‬ ‫ﺗﻌﻴﲔ ﺍﳌﻮﺍﺩ ‪ ٢٣-١‬ﻣﻦ ﻫﺬﻩ ﺍﻟﻮﺛﻴﻘﺔ ﻭﺗﺪﻭﻳﻨﻬﺎ ﰲ ﻫﺬﺍ ﺍﻻﺟﺘﻤﺎﻉ‪،‬‬ ‫ﺃﻱ ﰎ ﺗﺴﺠﻴﻞ ﺷﻜﻞ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﻘﺎﻧﻮﻧﻴﺔ ﻟﻠﺠﻤﺎﻋﺔ‬ ‫ﺍﻹﺳﻼﻣﻴﺔ ﻭﺗﺜﺒﻴﺘﻬﺎ ﰲ ﻣﻮﺍﺩ ﻗﺎﻧﻮﻧﻴﺔ ﻣﻜﺘﻮﺑﺔ‪.‬‬

‫ﺣﻞ ﺍﳌﻌﻀﻠﺔ‬

‫ﰒ ﺧﻄﺎ ﺭﺳﻮﻟﻨﺎ ‪ ‬ﺧﻄﻮﺓ ﺛﺎﻧﻴﺔ ﻓﻘﺎﻡ ﺑﺘﺮﺳﻴﻢ ﺍﳊﺪﻭﺩ ﻟﻠﻤﺪﻳﻨﺔ‬ ‫ﺍﳌﻨﻮﺭﺓ ﻭﻭﺿﻊ ﻋﻼﻣﺎﺕ ﰲ ﺯﻭﺍﻳﺎ ﺍﳉﻬﺎﺕ ﺍﻷﺭﺑﻊ ﳍﺎ‪ ،‬ﻭﻫﻜﺬﺍ َﻋﻴﱠ َﻦ‬ ‫ﺣﺪﻭﺩ »ﺩﻭﻟﺔ ﺍﳌﺪﻳﻨﺔ«‪ .‬ﻭﺣﺴﺐ ﺍﳌﺎﺩﺓ ‪ ٣٩‬ﻣﻦ ﺍﻟﻮﺛﻴﻘﺔ ﻓﺈﻥ ﺍﳌﻨﻄﻘﺔ‬ ‫ﺍﳌﺤﺼﻮﺭﺓ ﰲ ﺿﻤﻦ ﻫﺬﻩ ﺍﳊﺪﻭﺩ ﻭﺍﻟﻮﺍﻗﻌﺔ ﰲ ﺩﺍﺧﻞ ﻭﺍﺩﻱ ﻳﺜﺮﺏ‬ ‫)ﺍﳉﻮﻑ( ﺃﺻﺒﺤﺖ ﻣﻨﻄﻘﺔ ﺍﳊﺮﻡ‪.‬‬ ‫ﻛﺎﻥ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﳛﺎﻭﻝ ﻣﻦ ﺟﻬ ٍﺔ ﺇﺳﻜﺎﻥ ﺍﳌﻬﺎﺟﺮﻳﻦ ﻭﺗﺄﻣﲔ‬ ‫ﺗﻜﻴّﻔﻬﻢ ﻣﻊ ﺑﻴﺌﺘﻬﻢ ﺍﳉﺪﻳﺪﺓ‪ ،‬ﻭﳛﺎﻭﻝ ﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ َﻃﻤﺄَﻧﺔ ﺍﻟﻴﻬﻮﺩ‬ ‫ﺟﻮ ﺁﻣﻦ‬ ‫ﻭﺍﳌﺸﺮﻛﲔ ﺍﻟﻌﺮﺏ‪ ،‬ﻭﻛﺎﻥ ﻳﻘﻮﻝ ﳍﻢ ﺑﺄﻥ ﻏﺎﻳﺘﻪ ﻫﻲ ﺗﺄﻣﲔ ّ‬ ‫ﳌﻨﺘﺴﱯ ﺍﻟﺪﻳﻦ ﺍﳉﺪﻳﺪ‪ .‬ﻭﺍﳊﻘﻴﻘﺔ ﺃﻥ ﺍﳌﺴﻠﻤﲔ ﻗﺪ ﺗﺒﻨﱠﻮﺍ ﻣﻀﻤﻮﻥ‬ ‫ﺍﻟﻮﺣﻲ ﺍﻟﺬﻱ ﻧﺰﻝ ﺃﺛﻨﺎﺀ ﻭﺟﻮﺩﻫﻢ ﰲ ﻣﻜﺔ‪ ،‬ﻭﺍﻟﺬﻱ ﻛﺎﻥ ﻳﻘﻮﻝ‬ ‫ﻗﺮﻳﺸﺎ ﺭﻓﻀﺖ ﻫﺬﺍ‬ ‫ِﻲ ﺩ ِ‬ ‫ِﻳﻦ﴾ )ﺍﻟﻜﺎﻓﺮﻭﻥ‪ .(٦ :‬ﻭﻟﻜﻦ ً‬ ‫﴿ﻟَ ُﻜ ْﻢ ﺩِﻳﻨُ ُﻜ ْﻢ َﻭﻟ َ‬ ‫ﺍﳌﺸﺮﻭﻉ ﺍﳌﺘﻀﻤﻦ ﻟﻠﺴﻤﺎﺡ ﺑﺘﻌﺪﺩ ﺍﻷﺩﻳﺎﻥ‪ ،‬ﻭﺣﺎﻭﻟﺖ ﻣﻨﻊ ﺍﻟﺮﺳﻮﻝ‬ ‫‪ ‬ﻋﻦ ﺍﻟﻘﻴﺎﻡ ﺑﺘﺒﻠﻴﻎ ﺩﻳﻨﻪ‪ ،‬ﻭﺍﺧﺘﺎﺭﺕ ﻓﺘﻨﺔ ﺍﻟﺮﺍﻏﺒﲔ ﰲ ﺍﻟﺪﺧﻮﻝ ﺇﱃ‬ ‫ﺍﻹﺳﻼﻡ ﻋﻦ ﺩﻳﻨﻬﻢ ﺑﺎﻟﻀﻐﻮﻁ ﻭﻓﻨﻮﻥ ﺍﻟﺘﻌﺬﻳﺐ‪.‬‬ ‫ﺍﻟﻔﺮﺿﻴﺎﺕ‪ ،‬ﺇﻻّ ﺃﻧﻪ ﳝﻜﻦ ﺍﻟﻘﻮﻝ ﺑﺄﻥ‬ ‫ﻭﻣﻊ ﺃﻧﻪ ﻻ ﻳﺼﺢ َﺳﻮﻕ َ‬ ‫ﻣﺸﺮﻛﻲ ﻣﻜﺔ ﻟﻮ ﲰﺤﻮﺍ ﻟﻠﻤﺴﻠﻤﲔ ﲝﺮﻳﺔ ﺍﻟﺮﺃﻱ ﻭﺍﻟﻌﻘﻴﺪﺓ ﻭﲟﻤﺎﺭﺳﺔ‬ ‫ﺩﻳﻨﻬﻢ ﻭﺑﺎﳊﺮﻳﺔ ﰲ ﺍﻟﺘﺒﻠﻴﻊ‪ ،‬ﳌﺎ ﲤﺖ ﺍﳍﺠﺮﺓ ّ‬ ‫ﻭﻟﻈﻞ ﺍﳌﺴﻠﻤﻮﻥ ﻳﻌﻴﺸﻮﻥ‬ ‫ﻣﻊ ﻏﲑﻫﻢ ﰲ ﻣﻜﺔ‪ .‬ﺇﺫ ﱂ ﻳﻜﻦ ﻟﻠﺮﺳﻮﻝ ‪ ‬ﻃﻮﺍﻝ ﺍﻟﻌﻬﺪ ﺍﳌﻜﻲ‬ ‫ﺳﻮﻯ ﻃﻠﺒَﲔ‪ :‬ﺃﺣﺪﳘﺎ ﺣﺮﻳﺔ ﺍﻟﻘﻴﺎﻡ ﺑﺘﺒﻠﻴﻎ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺍﻵﺧﺮ ﺣﺮﻳﺔ‬ ‫ﳑﺎﺭﺳﺔ ﻣﺒﺎﺩﺉ ﺍﻟﺪﻳﻦ ﰲ ﺟﻮ ﺁﻣﻦ ﺩﻭﻥ ﺃﻱ ﻣﻀﺎﻳﻘﺎﺕ‪ .‬ﻭﻫﺎﺗﺎﻥ‬ ‫ﺍﳊﺮﻳﺘﺎﻥ ﺍﳌﻄﻠﻮﺑﺘﺎﻥ ﳘﺎ ﻣﻦ ﻣﻄﺎﻟﺐ ﺍﻟﺒﺸﺮ ﰲ ﺍﳌﺎﺿﻲ ﻭﺍﳊﺎﺿﺮ‬ ‫ﻭﺍﳌﺴﺘﻘﺒﻞ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪.‬‬ ‫‪١٤‬‬

‫ﺍﻟﺴﻨﺔ ﺍﻷﻭﱃ ‪ -‬ﺍﻟﻌﺪﺩ )‪٢٠٠٦ (٣‬‬

‫ﺑﻌﺪ ﺫﻟﻚ ﻗﺎﻡ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﲟﺸﺎﻭﺭﺍﺕ ﻋﺪﻳﺪﺓ‪ ،‬ﻟﻴﺲ ﻣﻊ ﺭﺅﺳﺎﺀ‬ ‫ﻗﺒﺎﺋﻞ ﺍﳌﺴﻠﻤﲔ ﻓﺤﺴﺐ ﺑﻞ ﺃﻳﻀﴼ ﻣﻊ ﺯﻋﻤﺎﺀ ﻭﳑﺜﻠﻲ ﺍﳉﻤﺎﻋﺎﺕ‬ ‫ﺍﻷﺧﺮﻯ ﻣﻦ ﻏﲑ ﺍﳌﺴﻠﻤﲔ‪ .‬ﻛﺎﻥ ﺍﻻﺟﺘﻤﺎﻉ ﺍﻷﻭﻝ ﻣﻊ ﺍﳌﺴﻠﻤﲔ ﰲ‬ ‫ﺑﻴﺖ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ‪ ‬ﰒ ﻣﻊ ﺯﻋﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ ﻭﺍﻟﻴﻬﻮﺩ ﰲ ﺑﻴﺖ‬ ‫ﺑﻨﺖ ﺍﳊﺎﺭﺙ ﺣﻴﺚ ﰎ ﺍﻟﺘﻔﺎﻫﻢ ﻋﻠﻰ ﺍﳌﺒﺎﺩﺉ ﺍﻷﺳﺎﺳﻴﺔ ﻟـ»ﺩﻭﻟﺔ‬ ‫ﺍﳌﺪﻳﻨﺔ« ﺍﳉﺪﻳﺪﺓ‪ .‬ﻭﰲ ﺭﺃﻱ ﺍﻟﻌﺎﱂ ﺍﳌﺤﻘﻖ ﳏﻤﺪ ﲪِﻴﺪ ﺍﷲ ﻓﺈﻥ‬ ‫ﻫﺬﺍ »ﺍﻟﺪﺳﺘﻮﺭ ﺍﳉﺪﻳﺪ ﻟﻠﺪﻭﻟﺔ« ﻛﺎﻥ ﻣﻦ ﺯﺍﻭﻳﺔ ﻋﻘ ًﺪﺍ ﺍﺟﺘﻤﺎﻋﻴًﺎ‬ ‫ﺑﲔ ﺍﳉﻤﺎﻋﺎﺕ ﺍﳌﻨﻀﻮﻳﺔ ﲢﺖ ﻣﻈﻠﺔ ﻫﺬﻩ ﺍﻟﺪﻭﻟﺔ ﺍﳉﺪﻳﺪﺓ‪ ،‬ﻭﻫﺬﺍ‬ ‫ﺍﻟﺪﺳﺘﻮﺭ ﻫﻮ ﻭﺛﻴﻘﺔ ﺍﳌﺪﻳﻨﺔ ﺍﳌﻮﺟﻮﺩﺓ ﺑﲔ ﺃﻳﺪﻳﻨﺎ ﺣﺎﻟﻴﴼ‪.‬‬ ‫ﻻ ﺷﻚ ﺃﻥ ِﻛﻼ ﺍﻻﺟﺘﻤﺎ َﻋﲔ ﺟﺮﻳﺎ ﰲ ﺟﻮ ﻣﻦ ﺍﳊﻮﺍﺭ ﺍ ُ‬ ‫ﳊﺮ‪،‬‬ ‫ﻃﺮﺡ ﳑﺜﻠﻮ ﺍﳉﻤﺎﻋﺎﺕ ﺍﳌﺨﺘﻠﻔﺔ ﻃﻠﺒﺎ‪‬ﻢ ﻭﺃَﻭﻟﻮﻳﺎ‪‬ﻢ‪ ،‬ﻭﺍﺳﺘﻤﻌﻮﺍ‬ ‫ﻓﻘﺪ َ‬ ‫ﺇﱃ ﺁﺭﺍﺀ ﺍﻵﺧﺮﻳﻦ ﻭﲢﺎﺩﺛﻮﺍ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ ﻭﺣﺪﺩﻭﺍ ﺍﻟﻨﻘﺎﻁ ﺍﻷﺳﺎﺳﻴﺔ‬ ‫ﻭﺍﻹﻃﺎﺭ ﺍﳌﺸﺘﺮﻙ ﰒ ُﺳ ِّﺠ َﻞ َﻣﱳ ﻫﺬﺍ ﺍﻹﻃﺎﺭ‪.‬‬ ‫ﺃﺣﻜﺎﻡ ﺍﻟﻮﺛﻴﻘﺔ‬

‫ﻳﺮﻯ ﺍﻷﺳﺘﺎﺫ ﳏﻤﺪ ﲪﻴﺪ ﺍﷲ ﺑﺄﻧﻪ ﺇﱃ ﺟﺎﻧﺐ ﻛﻮﻥ ﻫﺬﻩ ﺍﻟﻮﺛﻴﻘﺔ‬ ‫ﺩﺳﺘﻮﺭ ﺍﻟﺪﻭﻟﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻷﻭﱃ‪ ،‬ﻓﺈ‪‬ﺎ ﻛﺎﻧﺖ ﰲ ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ ﺃﻭﻝ‬ ‫ﺩﺳﺘﻮﺭ ﻣﻜﺘﻮﺏ ﰲ ﺍﻟﻌﺎﱂ ﺁﻧﺬﺍﻙ‪ .‬ﻭﻳﺘّﻀﺢ ﻣﻦ ﺍﳌﻌﻠﻮﻣﺎﺕ ﺍﻟﻮﺍﺻﻠﺔ ﺇﻟﻴﻨﺎ‬ ‫ﻋﻦ ﻃﺮﻳﻖ ﺃﻧﺲ ‪ ‬ﻭﻋﻦ ﻃﺮﻳﻖ ﺁﺧﺮﻳﻦ ﺑﺄﻥ ﻫﺬﻩ ﺍﻟﻮﺛﻴﻘﺔ ﻇﻬﺮﺕ‬ ‫ﻛﺈﲨﺎﻉ ﻭﺍﺗﻔﺎﻕ ﲨﻴﻊ ﺍﻷﻃﺮﺍﻑ ﻋﻠﻴﻬﺎ ﰲ ‪‬ﺎﻳﺔ ﻫﺬﻩ ﺍﳌﺤﺎﺩﺛﺎﺕ‪ ،‬ﻭﻫﺬﺍ‬ ‫ﻫﻮ ﺍﻟﺼﺤﻴﺢ؛ ﻷﻧﻪ ﱂ ﻳﻜﻦ ﻣﻦ ﺍﳌﻤﻜﻦ ﻗﻴﺎﻡ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﺍﻟﺬﻱ ﺍﺿﻄﺮ‬ ‫ﺇﱃ ﺍﳍﺠﺮﺓ ﻣﻦ ﻣﻜﺔ ﻟﻴ ً‬ ‫ﺳﺮﻱ ﺑﺈﺟﺒﺎﺭ ﺍﻵﺧﺮﻳﻦ ﻋﻠﻰ ﻛﺘﺎﺑﺔ‬ ‫ﻼ ﻭﺑﺸﻜﻞ ّ‬ ‫ﻭﺛﻴﻘ ٍﺔ ﺗﻠﺒّﻲ ﺭﻏﺒﺎﺗﻪ ﻓﻘﻂ‪ ،‬ﻋﻠﻤﴼ ﺑﺄﻥ ﺃﺗﺒﺎﻋﻪ ﱂ ﻳﻜﻮﻧﻮﺍ ﻳﺘﺠﺎﻭﺯﻭﻥ ‪٪١٥‬‬

‫ﻣﺘﺠﺎﻧﺴﺘﲔ‪ .‬ﻭﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ ﳚﻠﺐ ﺍﻻﻧﺘﺒﺎﻩ ﺃﻧﻪ ﺑﻴﻨﻤﺎ ﻛﺎﻧﺖ ﻫﻨﺎﻙ‬ ‫ﻣﻌﺎﺭﻙ ﺑﲔ ﺍﻟﻌﺮﺏ ﻭﺍﻟﻴﻬﻮﺩ‪ ،‬ﻛﺎﻧﺖ ﻫﻨﺎﻙ ﻣﻌﺎﺭﻙ ﺑﲔ ﺍﻟﻘﺒﺎﺋﻞ ﺍﻟﻌﺮﺑﻴﺔ‬ ‫ﻓﺤﺴﺐ ﺍﳌﻌﻠﻮﻣﺎﺕ ﺍﻟﱵ ﺃﻭﺭﺩﻫﺎ‬ ‫ﻭﻣﻌﺎﺭﻙ ﺑﲔ ﺍﻟﻘﺒﺎﺋﻞ ﺍﻟﻴﻬﻮﺩﻳﺔ ﻛﺬﻟﻚ‪َ .‬‬ ‫ﺍﺑﻦ ﻫﺸﺎﻡ ﻓﺈﻥ ﺍﻟﻘﺴﻢ ﺍﻷﻛﱪ ﻣﻦ ﻗﺒﻴﻠﺔ ﺑﲏ ﻗَﻴﻨُﻘﺎﻉ ﺍﻟﻴﻬﻮﺩﻳﺔ ﻛﺎﻧﻮﺍ ﺣﻠﻔﺎﺀ‬ ‫ﻟﻘﺒﻴﻠﺔ ﺍ َ‬ ‫ﺰﺭﺝ ﺍﻟﻌﺮﺑﻴﺔ‪ .‬ﻭﻛﺎﻥ ﺍﻟﻘﺴﻢ ﺍﻷﻛﱪ ﻣﻦ ﻗﺒﻴﻠﱵ ﺑﲏ ِ‬ ‫ﺍﻟﻨﻀﲑ ﻭﺑﲏ‬ ‫ﳋَ‬ ‫َﻗﺮﻳﻈﺔ ﺣﻠﻔﺎﺀ ﻟﻘﺒﻴﻠﺔ ﺑﲏ ﺃﻭﺱ ﺍﻟﻌﺮﺑﻴﺔ‪ .‬ﻭﻟﻜﻦ ﺍﳌﻌﺎﺭﻙ ﺍﻟﻜﺒﲑﺓ ﻛﺎﻧﺖ‬ ‫ﲡﺮﻱ ﺑﲔ ﻗﺒﻴﻠﺘَﻲ ﺍﻷﻭﺱ ﻭﺍﳋﺰﺭﺝ‪ .‬ﻭﻳﺬﻛﺮ ﺍﳌﺆﺭﺧﻮﻥ ﺃﻥ ﺣﺮﺏ‬ ‫»ﺑُﻌﺎﺙ« ﺍﻟﻄﺎﺣﻨﺔ ﺑﲔ ﺍﻷﻭﺱ ﻭﺍﳋﺰﺭﺝ ﺍﺳﺘﻤﺮﺕ ‪ ١٢٠‬ﻋﺎﻣﴼ‪.‬‬ ‫ﻭﺍﳊﻘﻴﻘﺔ ﺃﻥ ﻫﺬﻩ ﺍﳊﺮﻭﺏ ﺍﻟﻀﺮﻭﺱ ﺑﲔ ﻫﺎﺗﲔ ﺍﻟﻘﺒﻴﻠﺘﲔ ‪-‬ﺍﻟﻠّﺘَﲔ‬ ‫ﻛﺎﻧﺘﺎ ﺗﻨﺤﺪﺭﺍﻥ ﻣﻦ ﻗﺒﻴﻠﺔ ﻭﺍﺣﺪﺓ ﻫﻲ ﻗﺒﻴﻠﺔ ﺑﲏ ﻗَﻴﻞ‪ -‬ﺩﻓﻌﺖ ﺍﳌﺪﻳﻨﺔ ﻭﻣﺎ‬ ‫ﺣﻮﺍﻟﻴﻬﺎ ﺇﱃ ﺍﻟﻔﻮﺿﻰ ﻭﺍﻻﺿﻄﺮﺍﺏ‪ ،‬ﻭﺃﺧﻠّﺖ ﺑﺎﻷﻣﻦ ﻭﺃﺛﺎﺭﺕ ﻧﻮﻋﴼ‬ ‫ﻣﻦ ﺍﻟﻴﺄﺱ ﻭﺍﻟﻘﻨﻮﻁ‪ .‬ﻭﻗﺒﻞ ﺃﻳﺎﻡ ﻣﻦ ﻫﺠﺮﺓ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﺇﱃ ﺍﳌﺪﻳﻨﺔ ّ‬ ‫ﻓﻜﺮ‬ ‫ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ﰲ ﺗﻨﺼﻴﺐ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃُﰊّ ﻣﻠﻜﴼ ﻋﻠﻴﻬﻢ ﻟﻜﻲ ﻳﺘﻢ ﺗﺄﺳﻴﺲ‬ ‫ﺳﻠﻄﺔ ﻣﺮﻛﺰﻳﺔ ﺗﻀﻊ ﺣ ّﺪﴽ ﳍﺬﻩ ﺍﻟﺼﺪﺍﻣﺎﺕ ﻭﺍﻟﻨـﺰﺍﻋﺎﺕ‪.‬‬

‫ﺍﻟﻌﺮﺑﻴﺔ‪ .‬ﻭﳑﺎ ﻛﺎﻥ ﻳﺰﻳﺪ ﻣﻦ ﺃﳘﻴﺘﻬﺎ ﻭﺟﻮﺩ ﺍﻟﻜﻌﺒﺔ ﻓﻴﻬﺎ ‪-‬ﻭﻛﺎﻧﺖ ﻣﻦ‬ ‫ﺃﻫﻢ ﺍﳌﺮﺍﻛﺰ ﺍﻟﺪﻳﻨﻴﺔ ﻣﻨﺬ ﺍﻟﺴﺎﺑﻖ‪ -‬ﻭﻭﺟﻮﺩ ﺃﻛﱪ ﺍﻟﻘﺒﺎﺋﻞ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺃﻋﺮﻗﻬﺎ‬ ‫ﻓﻴﻬﺎ‪ .‬ﻭﻧﻈﺮﴽ ﳋﺼﺎﺋﺼﻬﺎ ﻫﺬﻩ‪ ،‬ﻓﻘﺪ ﻧُﻈﻤﺖ ﻣﻜﺔ ﺗﻨﻈﻴﻤﴼ ﺟﻴﺪﴽ ﻣﻦ‬ ‫ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﺴﻴﺎﺳﻴﺔ ﻭﺍﻹﺩﺍﺭﻳﺔ‪ .‬ﻭﲜﺎﻧﺐ ﻣﺮﻛﺰﻳﺘﻬﺎ ﺍﻟﺴﻴﺎﺳﻴﺔ ﻭﺍﻟﺒﲑﻭﻗﺮﺍﻃﻴﺔ‬ ‫ﻛﺎﻧﺖ ﺗﺒﺪﻭ ‪-‬ﺑﺴﺒﺐ ﻭﺟﻮﺩ ﺍﻟﻘﺒﺎﺋﻞ ﺍﳊﺮﺓ ﻓﻴﻬﺎ‪ -‬ﰲ ﻣﻈﻬﺮ ﺣﻜﻢ‬ ‫ﻛﻮﻧْﻔﺪﺭﺍﱄ‪ ،‬ﺇﻻ ﺃﻥ ﺍﳌﺪﻳﻨﺔ ‪-‬ﻣﺪﻳﻨﺔ ﺍﳍﺠﺮﺓ‪ -‬ﻛﺎﻧﺖ ﺗﻔﺘﻘﺮ ﺇﱃ ﻣﺜﻞ‬ ‫ﻫﺬﻩ ﺍﻟﻮﺣﺪﺓ ﺍﻟﺴﻴﺎﺳﻴﺔ‪ .‬ﻷﻧﻪ ﺑﻴﻨﻤﺎ ﻛﺎﻧﺖ ﻗﺒﻴﻠﺘﺎ ﻗﺮﻳﺶ ﰲ ﻣﻜﺔ ﻭﺛﻘﻴﻒ‬ ‫ﰲ ﺍﻟﻄﺎﺋﻒ ﺗُﺤﻘﻘﺎﻥ ﺍﻟﻮﺣﺪﺓ ﺍﻟﺴﻴﺎﺳﻴﺔ‪ ،‬ﺇﻻ ﺃﻥ ﻫﺬﻩ ﺍﻟﻮﺣﺪﺓ ﺍﻟﺴﻴﺎﺳﻴﺔ‬ ‫ﱂ ﺗﻜﻦ ﻣﺘﺤﻘّﻘﺔ ﰲ ﺍﳌﺪﻳﻨﺔ ﻟﻮﺟﻮﺩ ﻧﺰﺍﻉ ﻣﺴﺘﻤﺮ ﻭﺣﺮﻭﺏ ﺑﲔ ﺍﻟﻘﺒﺎﺋﻞ‬ ‫ﺍﳌﻮﺟﻮﺩﺓ ﻓﻴﻬﺎ ﻛﻘﺒﻴﻠﺘَﻲ ﺍﻷﻭﺱ ﻭﺍﳋﺰﺭﺝ ﺍﻟﻌﺮﺑﻴﺘَﲔ ﻭﺍﻟﻘﺒﺎﺋﻞ ﺍﻟﻴﻬﻮﺩﻳﺔ‬ ‫)ﻗﺒﺎﺋﻞ ﺑﲏ ﻗَﻴﻨﻘﺎﻉ ﻭﺑﲏ ﺍﻟﻨﻀﲑ ﻭﺑﲏ َﻗﺮﻳﻈﺔ(‪ .‬ﻭﻳﻘﻮﻝ »ﻭﳍﺎﻭﺳﻦ« ﺇﻥ‬ ‫ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﳒَﺢ ﰲ ﺇﺭﺳﺎﺀ ﻭﺣﺪﺓ ﺳﻴﺎﺳﻴﺔ ﻋﺠﻴﺒﺔ ﰲ ﺫﻟﻚ ﺍﳉﻮ‬ ‫ﻣﺎﺳﺔ ﺇﱃ‬ ‫ﺍﳌﻀﻄﺮﺏ ﰲ ﺍﳌﺪﻳﻨﺔ ﺑﲔ ﻫﺬﻩ ﺍﻟﻘﺒﺎﺋﻞ ﺍﻟﱵ ﻛﺎﻧﺖ ﰲ ﺣﺎﺟﺔ ّ‬ ‫ﻭﺣﺪﺓ ﺳﻴﺎﺳﻴﺔ‪ .‬ﻭﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﻮﺣﺪﺓ ﺍﻟﺴﻴﺎﺳﻴﺔ ﺃﻣﺮﴽ ﺟﺪﻳﺪﴽ ﻭﻏﺮﻳﺒﴼ‬ ‫ﱂ ﻳﺄﻟَﻔﻪ ﺍﻟﻌﺮﺏ‪ .‬ﻭﺗﻴﻘﻦ ﺍﻟﺒﺎﺣﺜﻮﻥ ﺑﺄﻥ ﺍﻟﻔﺮﻭﻕ ﺑﲔ ﻣﻜﺔ ﻭﺍﳌﺪﻳﻨﺔ ﻣﻦ‬ ‫ﻭﻧﻈﺮﴽ ﻟﻜﻮﻥ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ﻋﻠﻰ ﺍﺗﺼﺎﻝ ﻭﺛﻴﻖ ﻣﻊ ﺑِﻴﺰﻧﻄﺔ ﻭﻣﻊ‬ ‫ﻧﺎﺣﻴﺔ ﺍﻟﺒﻴﺌﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﺴﻴﺎﺳﻴﺔ ﻭﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﺳﺎﻋﺪﺕ ﻋﻠﻰ ﲡﺬﺭ ﻓﺎﺭﺱ ﻓﻘﺪ ﺭﺃَﻭﺍ ﺃﻥ ﺍﻟﻨﻈﺎﻡ ﺍﳌﻠﻜﻲ ﳝﻜﻦ ﺃﻥ ﻳﺆﺳﺲ ﺍﻟﻨﻈﺎﻡ ﻭﻳُﻨﻬﻲ‬ ‫ﺍﳌﺴﻠﻤﲔ ﰲ ﺍﳌﺪﻳﻨﺔ ﻭﻋﻠﻰ ﻗﻴﺎﻡ ﻭﺣﺪﺓ ﺳﻴﺎﺳﻴﺔ ﺟﺪﻳﺪﺓ ﻫﻨﺎﻙ‪.‬‬ ‫ﰊ ﻛﺎﻧﺖ ﺿﻌﻴﻔﺔ‪ ،‬ﻓﻘﺪ ﻛﺎﻥ‬ ‫ﺍﻟﻔﻮﺿﻰ‪ .‬ﻭﻟﻜﻦ ﺳﺠﺎﻳﺎ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃ ّ‬ ‫ﻛﺎﻥ ﻏﻴﺎﺏ ﻭﺟﻮﺩ ﺳﻠﻄﺔ ﺳﻴﺎﺳﻴﺔ ﻣﺮﻛﺰﻳﺔ ﰲ ﺍﳌﺪﻳﻨﺔ ﻳﻨﻌﻜﺲ ﺷﺨﺼﴼ ﺿﻴﻖ ﺍﻷﻓﻖ ﺣﺮﻳﺼﴼ ﻋﻠﻰ ﻣﺼﺎﳊﻪ‪ ،‬ﻭﻛﺎﻧﺖ ﺍﳋﻼﻓﺎﺕ‬ ‫ﻏﻴﺎﺏ‬ ‫ﺣﱴ ﻋﻠﻰ ﺍﳊﻴﺎﺓ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﻋﻠﻰ ﺳﺎﺣﺔ ﺍﻟﺪﻓﺎﻉ ﺃﻳﻀﴼ‪ .‬ﻓﻌﺪﻡ ﺍﻟﻌﻤﻴﻘﺔ ﺍﻟﱵ ﺗﻌﺼﻒ ﺑﺎﳌﺪﻳﻨﺔ ﺗﺘﺠﺎﻭﺯ ﻃﺎﻗﺘﻪ ﻛﺜﲑﴽ‪ .‬ﻭﻗﺪ ﺳ ّﻬﻞ ُ‬ ‫ﻭﺟﻮﺩ ﺩﻓﺎﻉ ﻣﺸﺘﺮﻙ ﰲ ﺍﳌﺪﻳﻨﺔ ﺃﺩﻯ ﺇﱃ ﻗﻴﺎﻡ ﻛﻞ ﻗﺒﻴﻠﺔ ﺑﺒﻨﺎﺀ ﺳﻮﺭ ﺍﻟﺴﻠﻄﺔ ﺍﻟﺴﻴﺎﺳﻴﺔ ﺍﳌﺮﻛﺰﻳﺔ ﰲ ﺍﳌﺪﻳﻨﺔ ﻗﺪﻭ َﻡ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﺇﻟﻴﻬﺎ‪.‬‬ ‫ﻟﻠﻌﺮﺏ‪.‬‬ ‫ﺩﻓﺎﻋﻲ ّ‬ ‫ﻗﻮﻱ ﳍﺎ‪ .‬ﻭﻳﺬﻛﺮ ﺍﺑﻦ ّ‬ ‫ﻓﺤﺴﺐ ﺭﺃﻱ ﺍﻟﺴﻴﺪﺓ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﻓﺈﻥ ﺍﳉﻮ ﺍﳌﻀﻄﺮﺏ‬ ‫ﺍﻟﻨﺠﺎﺭ ﻭﺟﻮﺩ ‪ ١٣‬ﺳﻮﺭﴽ َ‬ ‫َ‬ ‫ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻷﺳﻮﺍﺭ ﲟﺜﺎﺑﺔ »ﻏِﻴﺘُﻮ« ﻳﻔﺼﻞ ﻛﻞ ﻗﺒﻴﻠﺔ ﺃﻭ ﳎﻤﻮﻋﺔ ﻣﻦ ﻟﻠﻤﺪﻳﻨﺔ ﺳﺎﻋﺪ ﻋﻠﻰ ﺗﻘﻮﻳﺔ ﻣﻜﺎﻧﺔ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﰲ ﺍﳌﺪﻳﻨﺔ‪.‬‬ ‫ﺍﻟﻘﺒﺎﺋﻞ ﻋﻦ ﺍﻟﻘﺒﺎﺋﻞ ﺍﻷﺧﺮﻯ‪ .‬ﻭﻛﺎﻧﺖ ﻣﺼﺎﺭﻳﻒ ﺍﻟﺪﻓﺎﻉ ﺍﳌﺸﺘﺮﻙ ‪-‬‬ ‫ﺍﻷﻃﺮﺍﻑ ﺍﳌﻮﻗﻌﺔ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻮﺛﻴﻘﺔ‬ ‫ﻭﻫﻮ ﺃﻣﺮ ﺧﺎﺹ ﺑﺎﻟﻴﻬﻮﺩ‪ -‬ﺗُﺪﻓﻊ ﻣﻦ ﻗﺒﻞ ﺻﻨﺪﻭﻕ ﺷﻌﱯ‪ .‬ﺃﻣﺎ ﺍﻟﻘﺒﺎﺋﻞ‬ ‫ﻛﺎﻥ ﻣﻦ ﺃﻭﺍﺋﻞ ﻣﺎ ﻋﻤﻠﻪ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﺑﻌﺪ ﻭﺻﻮﻟﻪ ﺇﱃ ﺍﳌﺪﻳﻨﺔ‬ ‫ﺃﺳﺴﺖ ﻣﺎ ﻳﺸﺒﻪ ﺻﻨﺪﻭﻕ ﺍﻟﻀﻤﺎﻥ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻟﺪﻓﻊ‬ ‫ﺍﻟﻌﺮﺑﻴﺔ ﻓﻘﺪ ّ‬ ‫ﻫﻮ ﺇﻳﻮﺍﺀ ﺍﳌﻬﺎﺟﺮﻳﻦ ﺍﳉﺪﺩ ﺍﻟﺬﻳﻦ ﻗﺪﻣﻮﺍ ﺇﱃ ﺍﳌﺪﻳﻨﺔ‪ ،‬ﻭﺍﲣﺎﺫ ﺍﻟﺘﺪﺍﺑﲑ‬ ‫ﻣﺒﺎﻟﻎ ﺍﻟﺪﻳﺎﺕ‪ .‬ﻭﻣﻊ ﺃﻥ ﺍﻟﻴﻬﻮﺩ ﻛﺎﻧﻮﺍ ﳝﻠﻜﻮﻥ ﺍﻟﺘﻮﺭﺍﺓ ﺇﻻ ﺃﻧﻪ ﱂ ﻳﻜﻦ‬ ‫ﺍﻟﻼﺯﻣﺔ ﻟﺘﺄﻣﲔ ﺍﳊﺎﺟﺎﺕ ﺍﳌﻌﻴﺸﻴﺔ ﺍﻟﻀﺮﻭﺭﻳﺔ ﳍﻢ ﻭﻟﻌﻮﺍﺋﻠﻬﻢ‪ .‬ﻟﺬﺍ ﻗﺎﻡ‬ ‫ﻫﻨﺎﻙ ﻗﺎﻧﻮﻥ ﻣﻜﺘﻮﺏ ّ‬ ‫ﻳﻨﻈﻢ ﺍﻟﻌﻼﻗﺎﺕ ﺑﲔ ﺍﻷﻓﺮﺍﺩ ﻭﺑﲔ ﺍﻟﻘﺒﺎﺋﻞ‪.‬‬ ‫ﺑﺘﺄﺳﻴﺲ ﻋﻼﻗﺎﺕ ﺍﻟﺘﻌﺎﻭﻥ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﺑﲔ ﻣﺴﻠﻤﻲ ﺍﳌﺪﻳﻨﺔ‬ ‫ﺣﺴﺐ ﺍﻷﻋﺮﺍﻑ‬ ‫ﻭﻛﺎﻧﺖ ﺍﳋﻼﻓﺎﺕ ﻭﺍﳌﻨﺎﺯﻋﺎﺕ ﺗُ َﺤ ّﻞ ﰲ ﺍﻟﻐﺎﻟﺐ َ‬ ‫»ﺍﻷﻧﺼﺎﺭ« ﻭﻣﺴﻠﻤﻲ ﻣﻜﺔ »ﺍﳌﻬﺎﺟﺮﻳﻦ«‪ ،‬ﻭﺃﻃﻠﻖ ﺍﺳﻢ »ﺍﳌﺆﺍﺧﺎﺓ«‬ ‫ﺍﻟﺴﺎﺋﺪﺓ ﻭﻣﻦ ﻗِﺒﻞ ﺣﻜﺎﻡ‪ .‬ﻭﻟﻜﻦ ﻧﻈﺮﴽ ﻟﻌﺪﻡ ﻭﺟﻮﺩ ﻗﻮﺍﻧﲔ ﻭﺍﺿﺤﺔ‬ ‫ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻌﻼﻗﺔ‪ .‬ﻭﻗﺪ ﺍﺷﺘﺮﻙ ﰲ ﻋﻤﻠﻴﺔ ﺍﳌﺆﺍﺧﺎﺓ ﻫﺬﻩ ‪ ٤٥‬ﺃﻧﺼﺎﺭﻳﴼ‬ ‫ﻓﺈﻥ ﺍﻷﻃﺮﺍﻑ ﺍﻟﻘﻮﻳﺔ ﱂ ﺗﻜﻦ ﺗﺄﺑﻪ ﻟﻘﺮﺍﺭﺍﺕ ﻫﺆﻻﺀ ﺍﳊﻜﺎﻡ ﳑﺎ ﻛﺎﻥ‬ ‫ﻭ ‪ ٤٥‬ﻣﻬﺎﺟﺮﴽ‪ ،‬ﺃﻱ ﺑﻠﻎ ﺍﳌﺠﻤﻮﻉ ‪ ٩٠‬ﺷﺨﺼﴼ‪ .‬ﻭﺗﺸﲑ ﺍﳌﺼﺎﺩﺭ‬ ‫ﻳﻌﲏ ﺩﻭﺍﻡ ﺍﻟﻈﻠﻢ ﻭﺿﻴﺎﻉ ﺍﳊﻘﻮﻕ‪.‬‬ ‫ﺍﻟﺘﺎﺭﳜﻴﺔ ﺇﱃ ﺃﻧﻪ ﱂ ﻳﺒﻖ ﻫﻨﺎﻙ ﻣﻬﺎﺟﺮ ﱂ ﻳﺸﺘﺮﻙ ﰲ ﻫﺬﻩ ﺍﳌﺆﺍﺧﺎﺓ‪.‬‬ ‫ﻛﺎﻧﺖ ﻧﺴﺒﺔ ﻣﻦ ﻳﻘﺮﺃﻭﻥ ﻭﻳﻜﺘﺒﻮﻥ ﰲ ﺍﳌﺪﻳﻨﺔ ﻧﺴﺒﺔ ﺿﺌﻴﻠﺔ‪،‬‬ ‫ﺑﻌﺪ ﻫـﺬﻩ ﺍﻟﺘﻄﻮﺭﺍﺕ ﺍﻟﱵ ﺣﺪﺛﺖ ﺑﻌﺪ ﺍﳍﺠﺮﺓ ﻇﻬﺮﺕ ﺛﻼﺛﺔ‬ ‫ﻭﻛﺎﻥ ﺍﻟﻴﻬﻮﺩ ﻳﺘﻜﻠﻤﻮﻥ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﻳﻜﺘﺒﻮﻥ ﺍﻟﻌﺮﺑﻴﺔ ﺑﺎﳊﺮﻭﻑ ﺍﻟﻌِﱪﻳﺔ‪.‬‬ ‫ﻗﻄﺎﻋﺎﺕ ﺍﺟﺘﻤﺎﻋﻴﺔ ﰲ ﺍﳌﺪﻳﻨﺔ‪ :‬ﺍﳌﺴـﻠﻤﻮﻥ‪ ،‬ﺍﻟﻴﻬﻮﺩ‪ ،‬ﻭﺍﻟﻌﺮﺏ‬ ‫ِ‬ ‫ﻭﻛﺎﻧﻮﺍ ﻳﺆﺩﻭﻥ ﻋﺒﺎﺩﺍ‪‬ﻢ ﻭﻳﻌﻠّﻤﻮﻥ ﺃﺑﻨﺎﺀﻫﻢ ﰲ »ﺑﻴﺖ ﺍﳌ ْﺪﺭﺍﺱ« ﺃﻭ ﺍﳌﺸﺮﻛﻮﻥ‪ .‬ﻛﺎﻥ ﺍﳌﺴﻠﻤﻮﻥ ﻳﺘﺄﻟﻔﻮﻥ ﻣﻦ ﺍﳌﻬﺎﺟﺮﻳﻦ ّ‬ ‫ﺍﳌﻜﻴّﲔ ﻭﻣﻦ‬ ‫»ﺍﳌﺪﺍﺭﺱ«‪ .‬ﺑﻴﻨﻤﺎ ﻛﺎﻥ ﺍﻟﻌﺮﺏ ﳏﺮﻭﻣﲔ ﺣﱴ ﻣﻦ ﻫﺬﻩ ﺍﻟﻔﺮﺻﺔ‬ ‫ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ﻣﻦ ﺍﻷﻧﺼﺎﺭ ﻣﻦ ﻗﺒﻴﻠﺘَﻲ ﺍﻷﻭﺱ ﻭﺍﳋﺰﺭﺝ‪ .‬ﻛﺎﻧﺖ ﻣﺜﻞ‬ ‫ﺍﻟﻀﺌﻴﻠﺔ‪ .‬ﻭﻧﻈﺮﴽ ﻷ‪‬ﻢ ﻛﺎﻧﻮﺍ ﻻ ﳝﻠﻜﻮﻥ ﻛﺘﺎﺑﴼ )ﺃﻱ ﻛﺎﻧﻮﺍ ﺃ ّﻣﻴﲔ(‬ ‫ﻫﺬﻩ ﺍﻟﺒﻨﻴﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺷﻴﺌﴼ ﻏﺮﻳﺒﴼ ﰲ ﺷﺒﻪ ﺍﳉﺰﻳﺮﺓ ﺍﻟﻌﺮﺑﻴﺔ ﻭﻏﲑ‬ ‫ﻛﺎﻧﻮﺍ ﻳﺸﻌﺮﻭﻥ ﺑﺎﻟﻀﺂﻟﺔ ﻭﺍﻟﻨﻘﺺ ﺃﻣﺎﻡ ﺍﻟﻴﻬﻮﺩ‪.‬‬ ‫ﻣﻌﺮﻭﻑ ﰲ ﺣﻴﺎﺓ ﺍﻟﻌﺮﺏ ﻭﺗﻘﺎﻟﻴﺪﻫﻢ‪ .‬ﻷﻥ ﺍﻟﺘﻘﺎﻟﻴﺪ ﺍﻟﻘﺒﻠﻴﺔ ﺍﻟﻌﺮﺑﻴﺔ‬ ‫ﱂ ﺗﻜﻦ ﺍﳌﺠﻤﻮﻋﺘﺎﻥ ﺍﻟﻌﺮﻗﻴﺘﺎﻥ )ﺃﻱ ﺍﻟﻌﺮﺏ ﻭﺍﻟﻴﻬﻮﺩ( ﳎﻤﻮﻋﺘﲔ ﻛﺎﻧﺖ ﻗﺎﺋﻤﺔ ﻋﻠﻰ ﺭﺍﺑﻄﺔ ﺍﻟﺪﻡ ﻭﺍﻟﻘﺮﺍﺑﺔ‪ ،‬ﺑﻴﻨﻤﺎ ﺍﺟﺘﻤﻊ ﰲ ﺍﳌﺪﻳﻨﺔ ﺃﻧﺎﺱ‬ ‫ﺍﻟﺴﻨﺔ ﺍﻷﻭﱃ ‪ -‬ﺍﻟﻌﺪﺩ )‪١٣ ٢٠٠٦ (٣‬‬

‫‪ ‬‬

‫ﻭﺛﻴﻘﺔ ﺍﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ‬

‫ﻭﺛﻴﻘﺔ ﺍﻟﺴﻼﻡ ﰲ ﳎﺘﻤﻊ ﻣﺘﻌﺪﺩ ﺍﻟﺜﻘﺎﻓﺎﺕ ﻭﺍﻷﺩﻳﺎﻥ‬

‫ﻋﻠﻲ ﺑﻮﻻﺝ *‬

‫ﺍﻟﻘﻴﻤﺔ ﺍﻟﺘﺎﺭﳜﻴﺔ ﻟﻠﻮﺛﻴﻘﺔ‬

‫ﻻ ﻧﺒﺎﻟﻎ ﺇﻥ ﻗﻠﻨﺎ ﺇﻥ »ﺍﳊﻮﺍﺭ« ﺃﺻﺒﺢ ﲰﺔ ﻋﻬﺪﻧﺎ ﺍﳊﺎﱄ‪ .‬ﺍﳊﻮﺍﺭ‬ ‫ﻻ‬ ‫ﻳﻌﲏ ﻗﻴﺎﻡ ﺍﳌﺠﻤﻮﻋﺎﺕ ﺍﳌﺨﺘﻠﻔﺔ ﻟﻠﺠﻤﺎﻋﺎﺕ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﻟﱵ ﺗﻌﻴﺶ‬ ‫ﻛﺎﻥ ﺍﳌﺴﺘﺸﺮﻕ ﺍﻷﳌﺎﱐ »ﻭﳍﺎﻭﺳﻦ‪ «Wellhausen -‬ﺃﻭﻝ ﻣﻦ‬ ‫ﻣﻌﴼ ﲝﻮﺍﺭ ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ ﳏﺎﻭﻟﲔ ﺑﺬﻟﻚ ﻓ ْﻬﻢ ﺃﺣﺪﻫﻢ ﻟﻶﺧﺮ ﻭﺍﻻﻋﺘﺮﺍﻑ ﺑﻪ‬ ‫ﻋﺮﻑ ﻫﺬﻩ ﺍﻟﻮﺛﻴﻘﺔ ﻭﻗﺪﻣﻬﺎ ﻟﻸﻭﺳﺎﻁ ﺍﻟﻌﻠﻤﻴﺔ ﰲ ﺍﻟﻌﺼﺮ ﺍﳊﺪﻳﺚ‪.‬‬ ‫ّ‬ ‫ﻭﺍﺳﺘﺨﺮﺍﺝ ﺍﻷﺳﺲ ﺍﳌﺸﺘﺮﻛﺔ ﺍﳌﻮﺟﻮﺩﺓ ﺑﻴﻨﻬﻢ ﻋﻠﻰ ﻗﺪﺭ ﺍﻹﻣﻜﺎﻥ ﻭﺍﻟﱵ ﻭﻧﺪﻳﻦ ﺇﱃ ﺍﻷﺳﺘﺎﺫ ﳏﻤﺪ ﲪِﻴﺪ ﺍﷲ ﺭﲪﻪ ﺍﷲ ﻭﺇﱃ ﲝﻮﺛﻪ ﺍﻟﻮﺍﺳﻌﺔ ﰲ‬ ‫ّ‬ ‫ﺗﺸﻜﻞ ﺃﺭﺿﻴﺔ ﻗﺎﻧﻮﻧﻴﺔ ﺗﺴﺎﻋﺪﻫﻢ ﻋﻠﻰ ﺍﻟﻌﻴﺶ ﻣﻌﴼ ﺑﺄﻣﻦ ﻭﺳﻼﻡ‪.‬‬ ‫ﺍﺷﺘﻬﺎﺭ ﻫﺬﻩ ﺍﻟﻮﺛﻴﻘﺔ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﰲ ﻣﻌﺮﻓﺘﻨﺎ ﻣﻌﺮﻓﺔ ﺷﺎﻣﻠﺔ‬ ‫ﻭﻣﻦ ﺯﺍﻭﻳﺔ ﺍﻟﻨﻈﺮﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻓﺈﻥ ﺍﻟﺒﺸﺮ ُﺧﻠﻘﻮﺍ ﲞﺼﺎﺋﺺ ﻏﻨﻴﺔ ﻭﳐﺘﻠﻔﺔ‪ ،‬ﺑﺎﻟﻈﺮﻭﻑ ﺍﻟﺘﺎﺭﳜﻴﺔ ﻭﺑﺎﻟﺒﻴﺌﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻋﻨﺪ ﺻﺪﻭﺭ ﻫﺬﻩ ﺍﻟﻮﺛﻴﻘﺔ‪.‬‬ ‫ﻭﺇﻥ ﻣﻦ ﺍﳋﻄﺄ ﺍﲣﺎﺫ ﻫﺬﺍ ﺍﻻﺧﺘﻼﻑ ﺳﺒﺒﴼ ﻟﻠﺼﺮﺍﻉ ﻭﻟﻠﺨﺼﺎﻡ؛ ﻓﻤﺜﻞ‬ ‫ﻛﺎﻥ ﺃﻭﻝ ﻣﻦ ﺳﺠﻞ ﻫﺬﻩ ﺍﻟﻮﺛﻴﻘﺔ ﻫﻮ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ )ﺗﻮﰲ‬ ‫ﻫﺬﺍ ﺍﳋﻄﺄ ﺳﻴﺆ ﱢﺩﻱ ﺇﱃ ﺍﻹﺧﻼﻝ ﺑﺎﻷﻣﻦ ﻭﺑﺎﻟﺴﻼﻡ‪ ،‬ﻭﻳُﻠﺤﻖ ﺿﺮﺭﴽ ‪ ١٥١‬ﻫـ(؛ ﻭﻳﻘﺎﻝ ﺑﺄﻥ ﺍﺑﻦ ﺳﻴﺪ ﺍﻟﻨﺎﺱ ﻭﺍﺑﻦ ﻛﺜﲑ ﻗﺎﻣﺎ ﺑﺘﺴﺠﻴﻞ‬ ‫ﻛﺒﲑﴽ ﺑﺎﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﻭﻳﻨﺴﻒ ﲨﻴﻊ ﺟﺴﻮﺭ ﺍﻟﺘﻔﺎﻫﻢ‪ .‬ﺑﻴﻨﻤﺎ ﺍﻟﺼﻮﺍﺏ ﻫﺬﻩ ﺍﻟﻮﺛﻴﻘﺔ ﻭ َﺩ ْﺭﺟﻬﺎ ﰲ ﻛﺘﺒﻬﻤﺎ؛ ﻛﻤﺎ ﻗﺎﻡ ﺍﻟﺒﻴﻬﻘﻲ ﺑﺈﺩﺭﺍﺝ ﺍﻟﻔﻘﺮﺍﺕ‬ ‫ﻓﻮﺍﺣﺔ ﲤﻠﻚ ﻛﻞ ﺯﻫﺮﺓ ﻣﻨﻬﺎ »‪ «٢٣-١‬ﺍﳋﺎﺻﺔ ﺑﺘﻨﻈﻴﻢ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﳌﻬﺎﺟﺮﻳﻦ ﻭﺍﻷﻧﺼﺎﺭ ﻭﺑﻴﺎﻥ‬ ‫ﻫﻮ ﻋ ّﺪ ﻛﻞ ﻫﺬﻩ ﺍﻻﺧﺘﻼﻓﺎﺕ ﻛﺰﻫﻮﺭ ّ‬ ‫ﺧﺎﺻﴼ ‪‬ﺎ ﺗﺸﻜﻞ ﺣﺪﻳﻘﺔ ﺇﻧﺴﺎﻧﻴﺔ ﻣﺒﺎﺭﻛﺔ‪.‬‬ ‫ﺳﻨَﺪﻫﺎ‪ .‬ﻭﺫﻛﺮ ﺍﺑﻦ ﻫﺸﺎﻡ )ﺗﻮﰲ ‪ ٢١٣‬ﻫـ( ﻫﺬﻩ ﺍﻟﻮﺛﻴﻘﺔ ﰲ ﻛﺘﺎﺑﻪ‬ ‫ﲨﺎﻻً ﻭﻋﻄﺮﴽ ّ‬ ‫ﻫﻨﺎﻙ ﻃﺮﻳﻘﺎﻥ ﻟﺘﻌﺎﻳﺶ ﺍﻟﻨﺎﺱ ﻣﻌﴼ؛ ﺃﺣﺪﳘﺎ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻘﻮﺓ »ﺍﻟﺴﲑﺓ ﺍﻟﻨﺒﻮﻳﺔ« ﺑﺼﻮﺭﺓ ﺃﻛﺜﺮ ﺗﻔﺼﻴ ً‬ ‫ﻼ ﻣﻦ ﺍﺑﻦ ﺇﺳﺤﺎﻕ‪ .‬ﻭﺗﺮِﺩ‬ ‫ﻭﺍﻟﺒﻄﺶ‪ ،‬ﻭﺍﻟﺜﺎﱐ ﻗﻴﺎﻡ ﺍﻷﻧﺎﺱ ﺍﻷﺣﺮﺍﺭ ﺑﺎﻟﻮﺻﻮﻝ ﺇﱃ ﺍﻟﺘﻔﺎﻫﻢ ﻓﻴﻤﺎ ﺍﻟﻮﺛﻴﻘﺔ ﺃﻳﻀﴼ ﺑﻜﺎﻣﻠﻬﺎ ﰲ ﻛﺘﺎﺏ »ﺍﻷﻣﻮﺍﻝ« ﻷﰊ ﻋﺒَﻴﺪ‪ ،‬ﻭﰲ ﻛﺘﺎﺏ‬ ‫ﺑﻴﻨﻬﻢ ﻭﺇﺭﺳﺎﺀ ﻫﺬﺍ ﺍﻟﺘﻔﺎﻫﻢ ﺑﻌﻘﺪ ﻗﺎﻧﻮﱐ ﻣﻌﻴﱠﻦ‪ ،‬ﻭﺗﻌﻴﲔ ﺃﺳﻠﻮﺏ »ﺍﻷﻣﻮﺍﻝ« ﳊﻤﻴﺪ ﺑﻦ ﺯﳒﻮﻳﻪ )ﺗﻮﰲ ‪ ٢٤٧‬ﻫـ(‪.‬‬ ‫ﻭﺗﺸﲑ ﻛﺘﺐ ﺍﳊﺪﻳﺚ ﺇﱃ ﺃﻥ ﺍﻟﻔﻘﺮﺍﺕ »‪ «٢٣-١‬ﺍﻟﱵ ﺗﺘﻨﺎﻭﻝ‬ ‫ﺍﻟﺘﺼﺮﻑ ﻭﺍﻟﺘﻌﺎﻣﻞ ﻭﺣﻘﻮﻕ ﻛﻞ ﺇﻧﺴﺎﻥ ﻭﻣﺴﺆﻭﻟﻴﺎﺗﻪ‪ .‬ﻭﱂ ﺗﻮﺿﻊ‬ ‫ﺍﻟﺪﺳﺎﺗﲑ ﻭﺍﻟﻘﻮﺍﻧﲔ ﻭﺍﻟﻌﻬﻮﺩ ﻭﺍﳌﻮﺍﺛﻴﻖ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺇﻻّ ﻟﺘﺄﻣﲔ ﻫﺬﺍ ﺍﻷﻣﺮ‪ .‬ﺍﻟﻌﻼﻗﺎﺕ ﻓﻴﻤﺎ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﻛﺘﺒﺖ ﰲ ﺑﻴﺖ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ‪‬؛ ﺃﻣﺎ‬ ‫ﻭﻻ ﺷﻚ ﺃﻧﻪ ﻟﻮﻻ ﻭﺟﻮﺩ ﻣﺘﻮ ِﻥ ﻭﻧﺼﻮﺹ ﺍﳌﻌﺎﻫﺪﺍﺕ ﻭﺍﳌﻮﺍﺛﻴﻖ ﻟَﻤﺎ ﺍﻟﻔﻘﺮﺍﺕ »‪ «٤٧-٢٤‬ﺍﻟﱵ ﺗﻨﻈﻢ ﻋﻼﻗﺎﺕ ﺍﳌﺴﻠﻤﲔ ﻣﻊ ﺍﳌﺸﺮﻛﲔ‬ ‫ﲢﻘﻖ ﺃﻱ ﺳﻼﻡ ﺍﺟﺘﻤﺎﻋﻲ ﻭﻻ ﺃﻱ ﻭﺣﺪﺓ ﺳﻴﺎﺳﻴﺔ‪ .‬ﻭﻟﻜﻦ ﺍﳌﻬﻢ ﻫﻨﺎ ﻭﺍﻟﻴﻬﻮﺩ ﻓﻜﺘﺒﺖ ﰲ ﺑﻴﺖ ﺑﻨﺖ ﺍﳊﺎﺭﺙ‪ .‬ﻋﻠﻤﴼ ﺑﺄﻧﻨﺎ ‪-‬ﺇﻥ ﺃﳘﻠﻨﺎ ﺃﲰﺎﺀ‬ ‫ِﺿﺎ ﺍﻟﻘﺒﺎﺋﻞ ﻭﺍﻷﻣﺎﻛﻦ‪ -‬ﳒﺪ ﺃﻥ ﲨﻴﻊ ﺍﻷﺳﺲ ﺍﻟﻘﺎﻧﻮﻧﻴﺔ ﳍﺬﻩ ﺍﻟﻮﺛﻴﻘﺔ‬ ‫ﺃﻥ ﻫﺬﻩ ﺍﳌﻌﺎﻫﺪﺍﺕ ﳚﺐ ﺃﻥ ﺗﺴﺠﻞ ﺑﺈﺭﺍﺩﺓ ﺇﻧﺴﺎﻧﻴﺔ ُﺣﺮﺓ ﻭﺑﺮ َ‬ ‫ﻭﲨﻴﻊ ﺍﻷﺣﻜﺎﻡ ﻭﺍﳌﺒﺎﺩﺉ ﺍﻟﻮﺍﺭﺩﺓ ﻓﻴﻬﺎ ﻣﻮﺟﻮﺩﺓ ﰲ ﺍﻟﻌﺪﻳﺪ ﻣﻦ‬ ‫ﺍﻷﻃﺮﺍﻑ ﻭﺩﻭﻥ ﺃﻱ ﺇﻛﺮﺍﻩ‪.‬‬ ‫ﻭﺍﳌﻮﺍﺿﻴﻊ ﺍﳌﻄﺮﻭﺣﺔ ﺣﺎﻟﻴﴼ ﺃﻣﺎﻡ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ ﻣﻬﻤﺎ ﺗﺒﺎﻳﻨﺖ ﻭِﺟﻬﺎﺕ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ‪.‬‬ ‫ْ‬ ‫ّ‬ ‫ﻭﺍﻷﺭﺟﺢ ﺃﻥ ﻫﺬﻩ ﺍﻟﻮﺛﻴﻘﺔ ﻛﺘﺒﺖ ﻭﻭﻗﻊ ﻋﻠﻴﻬﺎ ﰲ ﺍﻟﻌﺎﻡ ﺍﻷﻭﻝ‬ ‫ﺃﻱ ﻧﻈﺎﻡ‬ ‫ﺫﻣﺎ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﳌﻘﺎﻳﻴﺲ ﺍﻟﱵ ﻳﺘﺨﺬﻫﺎ ﻭﻳﺘّﺒﻌﻬﺎ ﱡ‬ ‫ﻣﺪﺣﺎ ﺃﻭ ًّ‬ ‫ﻧﻈﺮﻧﺎ ً‬ ‫ﺳﻴﺎﺳﻲ ﻫﻲ ﻟﺘﺄﻣﲔ ﻗﻴﺎﻡ ﻛﻞ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﳌﺠﻤﻮﻋﺎﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻟﻠﻬﺠﺮﺓ )‪ ٦٢٢‬ﻡ(‪ ،‬ﻭﻗﺪ ﻗﺎﻡ »ﻭﳍﺎﻭﺳﻦ« ﺑﺘﺠﺰﺋﺔ ﺍﳌﱳ ﺍﻷﺻﻠﻲ ﺍﻟﺬﻱ‬ ‫ﺍﳌﺨﺘﻠﻔﺔ ﺑﺎﺳﺘﻌﻤﺎﻝ ﺇﺭﺍﺩ‪‬ﺎ ﺑﻜﻞ ﺣﺮﻳﺔ ﻟﺘﺆﺛّﺮ ﻋﻠﻰ ﻣﺮﺍﻛﺰ ﺍﲣﺎﺫ ﺍﻟﻘﺮﺍﺭﺍﺕ ﺃﻭﺭﺩﻩ ﺍﺑﻦ ﻫﺸﺎﻡ ﻭﺃﺑﻮ ﻋﺒَﻴﺪ ﺇﱃ ‪ ٤٧‬ﻓﻘﺮﺓ‪ ،‬ﰒ ﻗﺎﻡ ﲪِﻴﺪ ﺍﷲ ﺑﺘﺠﺰﺋﺔ‬ ‫ﺑﻌﺾ ﻫﺬﻩ ﺍﻟﻔﻘﺮﺍﺕ ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ ﻓﺒﻠﻎ ﻫﺬﺍ ﺍﻟﺮﻗﻢ ﺇﱃ ‪ ٥٢‬ﻓﻘﺮﺓ‪.‬‬ ‫ﻭﻣﻌﺮﻓﺔ ﻣﺪﻯ ﺍﺳﺘﻌﻤﺎﻝ ﺍﳌﺆﺳﺴﺎﺕ ﺍﳌﺪﻧﻴّﺔ ﳊﻘﻮﻗﻬﺎ ﰲ ﺍﻟﺘﻌﺒﲑ‪.‬‬ ‫ﺍﻟﺒﻴﺌﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‬ ‫ﻭﳝﻜﻦ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺍﻹﺳﻼﻡ ﳝﻠﻚ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﺗﺮﺍﺛﴼ ﻏﻨﻴّﴼ‪ .‬ﻓﻘﺪ‬ ‫ﺇﻥ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﱵ ﺑﺪﺃ ‪‬ﺎ ﻧﺒﻴّﻨﺎ ‪ ‬ﰲ ﻣﻜﺔ ﻋﺎﻡ ‪٦١٠‬ﻡ ﱂ‬ ‫ﻗﺎﻡ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻹﺳﻼﻣﻲ ﻭﺍﻟﺘﺠﺮﺑﺔ ﺍﻟﺘﺎﺭﳜﻴﺔ ﻟﻺﺳﻼﻡ ﺑﺸﻜﻞ ﻋﺎﻡ ﻋﻠﻰ‬ ‫ﻗﺒﻮﻝ ﺍﳋﺼﻮﺻﻴﺎﺕ ﺍﳌﺘﻨﻮﻋﺔ ﻟﻜﺎﻓﺔ ﺍﳌﺠﻤﻮﻋﺎﺕ ﺍﳌﺨﺘﻠﻔﺔ ﺩﻳﻨﻴﺔ ﻛﺎﻧﺖ ﲡﻠﺐ ﺇﱃ ﺍﻹﺳﻼﻡ ﺇﻻ ﻧ َﻔﺮﴽ ﻣﻌﺪﻭﺩﻳﻦ‪ .‬ﻭﻋﻨﺪﻣﺎ ﺯﺍﺩ ﻋﺪﺩﻫﻢ ﲟﻀﻲ‬ ‫ﻣﻀﻲ ‪ ١٣‬ﺳﻨﺔ ﰲ‬ ‫ﺃﻡ ﻗﻮﻣﻴﺔ ﺃﻡ ﺛﻘﺎﻓﻴﺔ ﺃﻡ ﻟﻐﻮﻳﺔ‪ .‬ﻭﻗﺪ َﻭﺟﺪﺕ ﺃﺩﻳﺎﻥ ﻭﻣﺬﺍﻫﺐ ﻭﺛﻘﺎﻓﺎﺕ ﺍﻟﻮﻗﺖ ُﺟﻮ‪‬ﻮﺍ ﺑﻌﺮﺍﻗﻴﻞ ﻭﻣﻀﺎﻳﻘﺎﺕ ﻋﺪﻳﺪﺓ‪ .‬ﻭﺑﻌﺪ ّ‬ ‫ﻣﻜﺔ ﺑﻘﻲ ﻋﺪﺩ ﺍﳌﺆﻣﻨﲔ ﳏﺪﻭﺩﴽ‪ ،‬ﻓﻠﻢ ﻳﺒﻖ ﺃﻣﺎﻡ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﻭﺍﳌﺆﻣﻨﲔ‬ ‫ﻋﺪﻳﺪﺓ ﻭﺃﻗﻮﺍﻡ ﻋﺪﻳﺪﻭﻥ ﺇﻣﻜﺎﻧﻴ َﺔ ﺍﻟﻌﻴﺶ ﺑﺄﻣﺎﻥ ﰲ ﻇﻞ ﺍﻹﺳﻼﻡ‪.‬‬ ‫ﻭﺇﻥ ﻭﺛﻴﻘﺔ ﺍﳌﺪﻳﻨﺔ ﻣﺜﺎﻝ ﻭﺍﺿﺢ ﻭﺟﻴﺪ ﻃﺒﻖ ﰲ ﺍﻟﻮﺍﻗﻊ ﺍﻟﻌﻤﻠﻲ ﺇﻻ ﺍﳋﺮﻭﺝ ﻣﻦ ﻣﻜﺔ ﺇﱃ ﻣﻜﺎﻥ ﺁﺧﺮ ﳚﺪﻭﻥ ﻓﻴﻪ ﺍﳊﺮﻳﺔ ﻭﺍﻷﻣﻦ‪ ،‬ﻟﺬﺍ‬ ‫ّ‬ ‫ﻼ ﻭﺃﳕﻮﺫﺝ ﻟﻠﻌﻴﺶ ﻣﻌﴼ ﺑﺴﻼﻡ‪ .‬ﻓﻠﻨﻄﺎﻟﻊ ﻭﺛﻴﻘﺔ ﺍﳌﺪﻳﻨﺔ ﻭﻧﺘﻔﺤﺼﻬﺎ ﺍﺿﻄﺮﻭﺍ ﺇﱃ ﺍﳍﺠﺮﺓ ﺇﱃ ﺍﳊﺒﺸﺔ ﻣﺮﺗَﲔ ﰲ ﺑﺎﺩﺉ ﺍﻷﻣﺮ ﰒ ﺇﱃ ﺍﳌﺪﻳﻨﺔ‪.‬‬ ‫ﻓﻌ ً‬ ‫ﻣﻦ ﻫﺬﻩ ﺍﻟﺰﺍﻭﻳﺔ‪.‬‬

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‫ﺍﻟﺴﻨﺔ ﺍﻷﻭﱃ ‪ -‬ﺍﻟﻌﺪﺩ )‪٢٠٠٦ (٣‬‬

‫ﻛﺎﻧﺖ ﻣﻜﺔ ﻣﻦ ﺃﻫﻢ ﻣﺮﺍﻛﺰ ﺍﻟﺴﻴﺎﺳﺔ ﻭﺍﻟﺘﺠﺎﺭﺓ ﰲ ﺷﺒﻪ ﺍﳉﺰﻳﺮﺓ‬

‫‪‘ ÓqÎ‬‬ ‫‪Ú ‰ Ìá‬‬ ‫‪æa @ Ú‬‬ ‫‪ÒäÏ‬‬ ‫@‪‰æa‬‬

‫‪.١‬ﻫﺬﺍ ﻛﺘﺎﺏ ﻣﻦ ﳏﻤﺪ ﺍﻟﻨﱯ ]ﺭﺳﻮﻝ ﺍﷲ[‪ ،‬ﺑﲔ ﺍﳌﺆﻣﻨﲔ ﻭﺍﳌﺴﻠﻤﲔ ﻣﻦ ﻗﺮﻳﺶ ﻭ]ﺃﻫﻞ[ ﻳﺜﺮﺏ‪ ،‬ﻭﻣﻦ ﺗﺒﻌﻬﻢ ﻓﻠﺤﻖ ‪‬ﻢ ﻭﺟﺎﻫﺪ ﻣﻌﻬﻢ‪،‬‬ ‫‪.٢‬ﺃ‪‬ﻢ ﺃ ّﻣﺔ ﻭﺍﺣﺪﺓ ﻣِﻦ ﺩﻭﻥ ﺍﻟﻨﺎﺱ‪.٣ .‬ﺍﳌﻬﺎﺟﺮﻭﻥ ﻣﻦ ﻗﺮﻳﺶ ﻋﻠﻰ َﺭﺑﻌﺘﻬﻢ ﻳﺘﻌﺎﻗﻠﻮﻥ ﺑﻴﻨﻬﻢ ﻭﻫﻢ ﻳَﻔ ُﺪﻭﻥ ﻋﺎﻧِﻴَﻬﻢ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻘﺴﻂ ﺑﲔ ﺍﳌﺆﻣﻨﲔ‪.‬‬ ‫‪.٤‬ﻭﺑﻨﻮ َﻋﻮﻑ ﻋﻠﻰ َﺭﺑﻌﺘﻬﻢ ﻳﺘﻌﺎﻗﻠﻮﻥ ﻣﻌﺎﻗﻠَﻬﻢ ﺍﻷﻭﱃ‪ ،‬ﻭﻛﻞ ﻃﺎﺋﻔﺔ ﺗَﻔﺪﻱ ﻋﺎﻧﻴﻬﺎ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻘﺴﻂ ﺑﲔ ﺍﳌﺆﻣﻨﲔ‪.٥ .‬ﻭﺑﻨﻮ ﺍﳊﺎﺭﺙ ]ﺑﻦ‬ ‫ﺍﳋﺰﺭﺝ[ ﻋﻠﻰ ﺭﺑﻌﺘﻬﻢ ﻳﺘﻌﺎﻗﻠﻮﻥ ﻣﻌﺎﻗﻠﻬﻢ ﺍﻷﻭﱃ‪ ،‬ﻭﻛﻞ ﻃﺎﺋﻔﺔ ﺗﻔﺪﻱ ﻋﺎﻧﻴﻬﺎ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻘﺴﻂ ﺑﲔ ﺍﳌﺆﻣﻨﲔ‪.٦ .‬ﻭﺑﻨﻮ ﺳﺎﻋِﺪﺓ ﻋﻠﻰ ﺭﺑﻌﺘﻬﻢ‬ ‫َ‬ ‫ﻳﺘﻌﺎﻗﻠﻮﻥ ﻣﻌﺎﻗﻠﻬﻢ ﺍﻷﻭﱃ‪ ،‬ﻭﻛﻞ ﻃﺎﺋﻔﺔ ﺗَﻔﺪﻱ ﻋﺎﻧﻴﻬﺎ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻘﺴﻂ ﺑﲔ ﺍﳌﺆﻣﻨﲔ‪.٧ .‬ﻭﺑﻨﻮ ُﺟﺸﻢ ﻋﻠﻰ ﺭﺑﻌﺘﻬﻢ ﻳﺘﻌﺎﻗﻠﻮﻥ ﻣﻌﺎﻗﻠﻬﻢ ﺍﻷﻭﱃ‪،‬‬ ‫ﻭﻛﻞ ﻃﺎﺋﻔﺔ ﺗﻔﺪﻱ ﻋﺎﻧﻴﻬﺎ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻘﺴﻂ ﺑﲔ ﺍﳌﺆﻣﻨﲔ‪.٨ .‬ﻭﺑﻨﻮ ﺍﻟﻨّ ّﺠﺎﺭ ﻋﻠﻰ ﺭﺑﻌﺘﻬﻢ ﻳﺘﻌﺎﻗﻠﻮﻥ ﻣﻌﺎﻗﻠﻬﻢ ﺍﻷﻭﱃ‪ ،‬ﻭﻛﻞ ﻃﺎﺋﻔﺔ ﺗﻔﺪﻱ ﻋﺎﻧﻴﻬﺎ‬ ‫ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻘﺴﻂ ﺑﲔ ﺍﳌﺆﻣﻨﲔ‪.٩ .‬ﻭﺑﻨﻮ َﻋﻤﺮﻭ ﺑﻦ ﻋﻮﻑ ﻋﻠﻰ ﺭﺑﻌﺘﻬﻢ ﻳﺘﻌﺎﻗﻠﻮﻥ ﻣﻌﺎﻗﻠﻬﻢ ﺍﻷﻭﱃ‪ ،‬ﻭﻛﻞ ﻃﺎﺋﻔﺔ ﺗﻔﺪﻱ ﻋﺎﻧﻴﻬﺎ ﺑﺎﳌﻌﺮﻭﻑ‬ ‫ﻭﺍﻟﻘﺴﻂ ﺑﲔ ﺍﳌﺆﻣﻨﲔ‪.١٠ .‬ﻭﺑﻨﻮ ﺍﻟﻨﱠﺒِﻴﺖ ﻋﻠﻰ ﺭﺑﻌﺘﻬﻢ ﻳﺘﻌﺎﻗﻠﻮﻥ ﻣﻌﺎﻗﻠﻬﻢ‪ ،‬ﻭﻛﻞ ﻃﺎﺋﻔﺔ ﺗﻔﺪﻱ ﻋﺎﻧﻴﻬﺎ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻘﺴﻂ ﺑﲔ ﺍﳌﺆﻣﻨﲔ‪.١١ .‬ﻭﺑﻨﻮ‬ ‫ﺍﻷﻭﺱ ﻋﻠﻰ ﺭﺑﻌﺘﻬﻢ ﻳﺘﻌﺎﻗﻠﻮﻥ ﻣﻌﺎﻗﻠﻬﻢ ﺍﻷﻭﱃ‪ ،‬ﻭﻛﻞ ﻃﺎﺋﻔﺔ ﺗﻔﺪﻱ ﻋﺎﻧﻴﻬﺎ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻘﺴﻂ ﺑﲔ ﺍﳌﺆﻣﻨﲔ‪.١٢ .‬ﻭﺃ ّﻥ ﺍﳌﺆﻣﻨﲔ ﻻ ﻳﺘﺮﻛﻮﻥ‬ ‫ﻔﺮﺣﺎ )ﺃﻱ ﻣﺜﻘﻼ ﺑﺎﻟ ﱠﺪﻳﻦ ﻭﻛﺜﺮﺓ ﺍﻟﻌﻴﺎﻝ( ﺑﻴﻨﻬﻢ ﺃﻥ ﻳﻌﻄﻮﻩ ﺑﺎﳌﻌﺮﻭﻑ ﰲ ﻓﺪﺍﺀ ﺃﻭ ﻋﻘﻞ‪.‬‬ ‫‪/١٢‬ﺏ‪.‬ﻭﺃﻥ ﻻ ﳛﺎﻟﻒ ﻣﺆﻣﻦ ﻣﻮﱃ ﻣﺆﻣﻦ ﺩﻭﻧﻪ‪.‬‬ ‫ْ‬ ‫ُﻣ َ‬ ‫‪.١٣‬ﻭﺃﻥ ﺍﳌﺆﻣﻨﲔ ﺍﳌﺘﻘﲔ ]ﺃﻳﺪﻳﻬﻢ[ ﻋﻠﻰ ]ﻛﻞ[ َﻣﻦ ﺑﻐﻰ ﻣﻨﻬﻢ‪ ،‬ﺃﻭ ﺍﺑﺘﻐﻰ َﺩﺳﻴﻌ َﺔ )ﻛﺒﲑﺓ( ﻇﻠ ٍﻢ‪ ،‬ﺃﻭ ﺇﲦًﺎ‪ ،‬ﺃﻭ ﻋﺪﻭﺍﻧًﺎ‪ ،‬ﺃﻭ ﻓﺴﺎ ًﺩﺍ ﺑﲔ ﺍﳌﺆﻣﻨﲔ‪،‬‬ ‫ﻛﺎﻓﺮﺍ ﻋﻠﻰ ﻣﺆﻣﻦ‪.١٥ .‬ﻭﺃ ّﻥ ﺫ ّﻣﺔ ﺍﷲ ﻭﺍﺣﺪﺓ‬ ‫ﻭﺃﻥ ﺃﻳﺪﻳﻬﻢ ﻋﻠﻴﻪ ً‬ ‫ﲨﻴﻌﺎ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻭﻟ َﺪ ﺃﺣﺪﻫﻢ‪.١٤ .‬ﻭﻻ ﻳَ ْﻘﺘُﻞ ﻣﺆﻣ ٌﻦ ﻣﺆﻣﻨًﺎ ﰲ ﻛﺎﻓﺮ ﻭﻻ ﻳﻨﺼﺮ ً‬ ‫ﺍﻟﻨﺼﺮ ﻭﺍﻷﺳﻮ َﺓ ﻏﲑ ﻣﻈﻠﻮﻣﲔ ﻭﻻ‬ ‫ﳚﱪ ﻋﻠﻴﻬﻢ ﺃﺩﻧﺎﻫﻢ‪ ،‬ﻭﺃ ّﻥ ﺍﳌﺆﻣﻨﲔ ﺑﻌﻀﻬﻢ ﻣﻮﺍﱄ ﺑﻌﺾ ﺩﻭﻥ ﺍﻟﻨﺎﺱ‪.١٦ .‬ﻭﺃﻧّﻪ َﻣﻦ ﺗﺒﻌﻨﺎ ﻣﻦ ﻳﻬﻮﺩ ﻓﺈ ّﻥ ﻟﻪ َ‬ ‫ُﻣﺘﻨﺎﺻﺮﻳﻦ ﻋﻠﻴﻬﻢ‪.١٧ .‬ﻭﺃ ّﻥ ِﺳﻠﻢ ﺍﳌﺆﻣﻨﲔ ﻭﺍﺣﺪﺓٌ‪ ،‬ﻻ ﻳُﺴﺎﻟِﻢ ﻣﺆﻣﻦ ﺩﻭﻥ ﻣﺆﻣﻦ ﰲ ﻗﺘﺎﻝ ﰲ ﺳﺒﻴﻞ ﺍﷲ‪ ،‬ﺇﻻ ﻋﻠﻰ ﺳﻮﺍﺀ ﻭﻋﺪﻝ ﺑﻴﻨﻬﻢ‪.١٨ .‬ﻭﺃ ّﻥ‬ ‫ﺑﻌﻀﺎ‪.١٩ .‬ﻭﺃﻥ ﺍﳌﺆﻣﻨﲔ ﻳُﺒِﻲﺀ ﺑﻌﻀﻬﻢ ﻋﻦ ﺑﻌﺾ ﲟﺎ ﻧﺎﻝ ﺩﻣﺎﺀﻫﻢ ﰲ ﺳﺒﻴﻞ ﺍﷲ‪.٢٠ .‬ﻭﺃﻥ ﺍﳌﺆﻣﻨﲔ ﺍﳌﺘﻘﲔ‬ ‫ﻛﻞ ﻏﺎﺯﻳﺔ َﻏ َﺰﺕ ﻣﻌﻨﺎ ﻳﻌﻘﺐ ﺑﻌﻀﻬﺎ ً‬ ‫ﻧﻔﺴﺎ‪ ،‬ﻭﻻ ﳛﻮﻝ ﺩﻭﻧﻪ ﻋﻠﻰ ﻣﺆﻣﻦ‪.٢١ .‬ﻭﺃﻧّﻪ َﻣﻦ ﺍﻋﺘَﺒﻂ ﻣﺆﻣﻨًﺎ‬ ‫ﻋﻠﻰ ﺃﺣﺴﻦ ﻫ ًﺪﻯ ﻭﺃﻗﻮﻣﻪ‪/٢٠ ،‬ﺏ‪.‬ﻭﺃﻧّﻪ ﻻ ﳚﲑ ﻣﺸﺮﻙ ﻣﺎﻻً ﻟﻘﺮﻳﺶ ﻭﻻ ً‬ ‫ﻗﺘﻼ ﻋﻦ ﺑﻴّﻨﺔ ﻓﺈﻧﻪ ﻗ ََﻮ ٌﺩ ﺑﻪ ﺇﻻ ﺃﻥ ﻳﺮﺿﻰ ﻭﱄ ﺍﳌﻘﺘﻮﻝ ]ﺑﺎﻟﻌﻘﻞ[‪ ،‬ﻭﺃﻥ ﺍﳌﺆﻣﻨﲔ ﻋﻠﻴﻪ ﻛﺎﻓّ ًﺔ ﻭﻻ ﱡ‬ ‫ﳛﻞ ﳍﻢ ﺇﻻ ﻗﻴﺎﻡ ﻋﻠﻴﻪ‪.٢٢ .‬ﻭﺃﻧّﻪ ﻻ ﳛﻞ ﳌﺆﻣﻦ‬ ‫ﺃﻗﺮ ﲟﺎ ﰲ ﻫﺬﻩ ﺍﻟﺼﺤﻴﻔﺔ ﻭﺁﻣﻦ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﺃﻥ ﻳَﻨﺼﺮ ُﻣﺤ ِﺪﺛًﺎ )ﳎﺮﻣﺎ( ﻭﻻ ﻳُﺆﻭِﻳﻪ‪ ،‬ﻭﺃﻥ ﻣﻦ ﻧﺼﺮﻩ ﺃﻭ ﺁﻭﺍﻩ ﻓﺈ ّﻥ ﻋﻠﻴﻪ ﻟﻌﻨ َﺔ ﺍﷲ ﻭﻏﻀﺒَﻪ ﻳﻮﻡ‬ ‫ﱠ‬ ‫ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻭﻻ ﻳُﺆﺧﺬ ﻣﻨﻪ ﺻﺮﻑ ﻭﻻ ﻋﺪﻝ‪.٢٣ .‬ﻭﺃﻧﻜﻢ ﻣﻬﻤﺎ ﺍﺧﺘﻠﻔﺘﻢ ﻓﻴﻪ ﻣﻦ ﺷﻲﺀ ﻓﺈ ّﻥ ﻣﺮ ﱠﺩﻩ ﺇﱃ ﺍﷲ ]‪[‬ﻭﺇﱃ ﳏﻤﺪ ]‪.٢٤ .[‬ﻭﺃ ّﻥ ﺍﻟﻴﻬﻮﺩ‬ ‫ﻳﻨﻔﻘﻮﻥ ﻣﻊ ﺍﳌﺆﻣﻨﲔ ﻣﺎ ﺩﺍﻣﻮﺍ ُﻣﺤﺎﺭﺑﲔ‪.٢٥ .‬ﻭﺃ ّﻥ ﻳﻬﻮﺩ ﺑﲏ ﻋﻮﻑ ﺃُّﻣﺔ ﻣﻊ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻟﻠﻴﻬﻮﺩ ﺩِﻳﻨﻬﻢ ﻭﻟﻠﻤﺴﻠﻤﲔ ﺩِﻳﻨﻬﻢ‪َ ،‬ﻣﻮﺍﻟﻴﻬﻢ ﻭﺃﻧﻔﺴﻬﻢ ﺇﻻ‬ ‫ﻣﻦ ﻇﻠَﻢ ﻭﺃﰒ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳُﻮﺗِﻎ )ﺃﻱ ﻻ ﻳﻬﻠﻚ( ﺇﻻ ﻧﻔﺴﻪ ﻭﺃﻫﻞ ﺑﻴﺘِﻪ‪.٢٦ .‬ﻭﺃ ّﻥ ﻟﻴﻬﻮﺩ ﺑﲏ ﺍﻟﻨّ ّﺠﺎﺭ ﻣﺜﻞ ﻣﺎ ﻟﻴﻬﻮﺩ ﺑﲏ ﻋﻮﻑ‪.٢٧ .‬ﻭﺃ ّﻥ ﻟﻴﻬﻮﺩ ﺑﲏ‬ ‫ﺍﳊﺎﺭﺙ ﻣﺜﻞ ﻣﺎ ﻟﻴﻬﻮﺩ ﺑﲏ ﻋﻮﻑ‪.٢٨ .‬ﻭﺃ ّﻥ ﻟﻴﻬﻮﺩ ﺑﲏ ﺳﺎﻋﺪﺓ ﻣﺜﻞ ﻣﺎ ﻟﻴﻬﻮﺩ ﺑﲏ ﻋﻮﻑ‪.٢٩ .‬ﻭﺃ ّﻥ ﻟﻴﻬﻮﺩ ﺑﲏ ُﺟ َﺸﻢ ﻣﺜﻞ ﻣﺎ ﻟﻴﻬﻮﺩ ﺑﲏ ﻋﻮﻑ‪.‬‬ ‫‪.٣٠‬ﻭﺃ ّﻥ ﻟﻴﻬﻮﺩ ﺑﲏ ﺍﻷﻭﺱ ﻣﺜﻞ ﻣﺎ ﻟﻴﻬﻮﺩ ﺑﲏ ﻋﻮﻑ‪.٣١ .‬ﻭﺃ ّﻥ ﻟﻴﻬﻮﺩ ﺑﲏ ﺛَﻌﻠَﺒﺔ ﻣﺜﻞ ﻣﺎ ﻟﻴﻬﻮﺩ ﺑﲏ ﻋﻮﻑ‪ ،‬ﺇﻻ َﻣﻦ ﻇﻠﻢ ﻭﺃَﰒ ﻓﺈﻧّﻪ ﻻ ﻳُﻮﺗِﻎ ﺇﻻ‬ ‫ﻧﻔﺴﻪ َ‬ ‫ﺍﻟﺸ َﻄﻴﺒَﺔ ﻣﺜﻞ ﻣﺎ ﻟﻴﻬﻮﺩ ﺑﲏ ﻋﻮﻑ‪ ،‬ﻭﺃ ّﻥ ﺍﻟﱪﱠ ﺩﻭﻥ ﺍﻹﰒ‪.٣٤ .‬ﻭﺃ ّﻥ‬ ‫ﻭﺃﻫﻞ ﺑﻴﺘﻪ‪.٣٢ .‬ﻭﺃ ّﻥ َﺟ ْﻔﻨَ َﺔ ﺑﻄ ٌﻦ ﻣِﻦ ﺛﻌﻠﺒﺔ ﻛﺄﻧﻔﺴﻬﻢ‪.٣٣ .‬ﻭﺃ ّﻥ ﻟﺒﲏ ﱡ‬ ‫َ‬ ‫ﻨﺤ ِﺠﺰ ﻋﻠﻰ‬ ‫ﻳ‬ ‫ﻻ‬ ‫ﻪ‬ ‫ﻧ‬ ‫‪/٣٦‬ﺏ‪.‬ﻭﺃ‬ ‫]‪.[‬‬ ‫ﳏﻤﺪ‬ ‫ﺑﺈﺫﻥ‬ ‫ﺇﻻ‬ ‫ﺃﺣﺪ‬ ‫ﻣﻨﻬﻢ‬ ‫ﳜﺮﺝ‬ ‫ﻻ‬ ‫‪.٣٦‬ﻭﺃﻧﻪ‬ ‫ﻛﺄﻧﻔﺴﻬﻢ‪.‬‬ ‫ﻳﻬﻮﺩ‬ ‫ﺑﻄﺎﻧﺔ‬ ‫‪.٣٥‬ﻭﺃﻥ‬ ‫ﻛﺄﻧﻔﺴﻬﻢ‪.‬‬ ‫ﺛﻌﻠﺒﺔ‬ ‫ﻣﻮﺍﱄ‬ ‫ّ‬ ‫ََ‬ ‫ﺮﺡ‪ ،‬ﻭﺃﻧﻪ َﻣﻦ ﻓَﺘَﻚ ﻓﺒﻨﻔﺴﻪ ﻓﺘﻚ ﻭﺃﻫﻞ ﺑﻴﺘﻪ ﺇﻻ ﻣﻦ َﻇﻠﻢ‪ ،‬ﻭﺃ ّﻥ ﺍﷲ ﻋﻠﻰ ﺃﺑَ ﱢﺮ ﻫﺬﺍ‪.٣٧ .‬ﻭﺃ ّﻥ ﻋﻠﻰ ﺍﻟﻴﻬﻮﺩ ﻧﻔﻘﺘﻬﻢ ﻭﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﻧﻔﻘﺘﻬﻢ‪،‬‬ ‫ﺛﺄ ِﺭ ُﺟ ٍ‬ ‫ﺣﺎﺭﺏ ﺃﻫﻞ ﻫﺬﻩ ﺍﻟﺼﺤﻴﻔﺔ‪ ،‬ﻭﺃ ّﻥ ﺑﻴﻨﻬﻢ ﺍﻟﻨﺼﺢ ﻭﺍﻟﻨﺼﻴﺤﺔ ﻭﺍﻟﱪّ ﺩﻭﻥ ﺍﻹﰒ‪/٣٧ .‬ﺏ‪.‬ﻭﺃﻧﻪ ﱂ ﻳﺄﰒ ﺍﻣﺮ ٌﺅ ﲝﻠﻴﻔﻪ‪ ،‬ﻭﺃ ّﻥ‬ ‫ﻭﺃ ّﻥ ﺑﻴﻨﻬﻢ ﺍﻟﻨﺼﺮ ﻋﻠﻰ َﻣﻦ َ‬ ‫ﺍﻟﻨﺼﺮ ﻟﻠﻤﻈﻠﻮﻡ‪.٣٨ .‬ﻭﺃ ّﻥ ﺍﻟﻴﻬﻮﺩ ﻳُﻨﻔﻘﻮﻥ ﻣﻊ ﺍﳌﺆﻣﻨﲔ ﻣﺎ ﺩﺍﻣﻮﺍ ﳏﺎﺭﺑﲔ‪.٣٩ .‬ﻭﺃ ّﻥ ﻳَﺜﺮﺏ ﺣﺮﺍ ٌﻡ ﺟﻮﻓُﻬﺎ ﻷﻫﻞ ﻫﺬﻩ ﺍﻟﺼﺤﻴﻔﺔ‪.٤٠ .‬ﻭﺃ ّﻥ ﺍﳉﺎﺭ‬ ‫ﻣﻀﺎﺭ ﻭﻻ ﺁﺛِﻢ‪.٤١ .‬ﻭﺃﻧّﻪ ﻻ ﺗُﺠﺎﺭ ﺣﺮﻣ ٌﺔ ﺇﻻ ﺑﺈﺫﻥ ﺃﻫﻠﻬﺎ‪.٤٢ .‬ﻭﺃﻧّﻪ ﻣﺎ ﻛﺎﻥ ﺑﲔ ﺃﻫﻞ ﻫﺬﻩ ﺍﻟﺼﺤﻴﻔﺔ ﻣِﻦ َﺣﺪﺙ ﺃﻭ ﺍﺷﺘﺠﺎﺭ‬ ‫ﻛﺎﻟﻨﻔﺲ ﻏﲑ ﱟ‬ ‫ﻳُﺨﺎﻑ ﻓﺴﺎ ُﺩﻩ‪ ،‬ﻓﺈ ّﻥ َﻣ َﺮ ﱠﺩﻩ ﺇﱃ ﺍﷲ ]‪ [‬ﻭﺇﱃ ﳏﻤﺪ ﺭﺳﻮﻝ ﺍﷲ ]‪ ،[‬ﻭﺃﻥ ﺍﷲ ﻋﻠﻰ ﺃﺗﻘﻰ ﻣﺎ ﰲ ﻫﺬﻩ ﺍﻟﺼﺤﻴﻔﺔ ﻭﺃﺑَ ﱢﺮﻩ‪.٤٣ .‬ﻭﺃﻧّﻪ ﻻ ﺗُﺠﺎﺭ ﻗﺮﻳﺶ‬ ‫ﻭﻻ َﻣﻦ ﻧَ َﺼﺮﻫﺎ‪.٤٤ .‬ﻭﺃ ّﻥ ﺑﻴﻨﻬﻢ ﺍﻟﻨﺼﺮ ﻋﻠﻰ َﻣﻦ ﺩﻫﻢ ﻳﺜﺮﺏ‪.٤٥ .‬ﻭﺇﺫﺍ ُﺩﻋﻮﺍ ﺇﱃ ﺻﻠﺢ ﻳُﺼﺎﳊﻮﻧﻪ ﻭﻳﻠﺒﺴﻮﻧﻪ ﻓﺈ‪‬ﻢ ﻳﺼﺎﳊﻮﻧﻪ ﻭﻳﻠﺒﺴﻮﻧﻪ‪ ،‬ﻭﺃ‪‬ﻢ‬ ‫ﺣﺎﺭﺏ ﰲ ﺍﻟ ﱢﺪﻳﻦ‪/٤٥ .‬ﺏ‪.‬ﻋﻠﻰ ﻛﻞ ﺃﻧﺎﺱ ِﺣ ﱠﺼﺘﻬﻢ ﻣِﻦ ﺟﺎﻧﺒﻬﻢ ﺍﻟﺬﻱ ﻗِﺒَﻠﻬﻢ‪.٤٦ .‬ﻭﺃ ّﻥ‬ ‫ﺇﺫﺍ َﺩﻋﻮﺍ ﺇﱃ ﻣﺜﻞ ﺫﻟﻚ‪ ،‬ﻓﺈﻧﻪ ﳍﻢ ﻋﻠﻰ ﺍﳌﺆﻣﻨﲔ ﺇﻻ َﻣﻦ َ‬ ‫ﻳﻬﻮﺩ ﺍﻷﻭﺱ ﻣﻮﺍﻟﻴﻬﻢ ﻭﺃﻧﻔﺴﻬﻢ ﻋﻠﻰ ﻣﺜﻞ ﻣﺎ ﻷﻫﻞ ﻫﺬﻩ ﺍﻟﺼﺤﻴﻔﺔ‪ ،‬ﻣﻊ ﺍﻟﺒ ِّﺮ ﺍﳌﺤﺾ ﻣِﻦ ﺃﻫﻞ ﻫﺬﻩ ﺍﻟﺼﺤﻴﻔﺔ‪ ،‬ﻭﺃ ّﻥ ﺍﻟﺒ ِّﺮ ﺩﻭﻥ ﺍﻹﰒ ﻻ ﻳَ ِ‬ ‫ﻜﺴﺐ‬ ‫ﺧﺮﺝ‬ ‫ﻛﺎﺳﺐ ﺇﻻ ﻋﻠﻰ ﻧﻔﺴﻪ‪ ،‬ﻭﺃ ّﻥ ﺍﷲ ﻋﻠﻰ ﺃﺻﺪﻕ ﻣﺎ ﰲ ﻫﺬﻩ ﺍﻟﺼﺤﻴﻔﺔ ﻭﺃﺑَ ﱢﺮﻩ‪.٤٧ .‬ﻭﺃﻧﻪ ﻻ ﳛﻮﻝ ﻫﺬﺍ‬ ‫ُ‬ ‫ﺍﻟﻜﺘﺎﺏ ﺩﻭﻥ ﻇﺎﱂٍ ﺃﻭ ﺁﰒ‪ ،‬ﻭﺃﻧﻪ َﻣﻦ َ‬ ‫ﺟﺎﺭ ﳌﻦ ﺑَ ﱠﺮ ﻭﺍﺗّﻘﻰ ﻭﳏﻤﺪ ﺭﺳﻮﻝ ﺍﷲ ]‪.[‬‬ ‫ﺁ ِﻣ ٌﻦ ﻭﻣﻦ ﻗﻌﺪ ﺁ ِﻣ ٌﻦ ﺑﺎﳌﺪﻳﻨﺔ‪ ،‬ﺇﻻ َﻣﻦ ﻇﻠﻢ ﻭﺃﰒ‪ ،‬ﻭﺃ ّﻥ ﺍﷲ ٌ‬ ‫)ﺍﳌﺼﺪﺭ‪ :‬ﺍﻟﺴﲑﺓ ﺍﻟﻨﺒﻮﻳﺔ ﻻﺑﻦ ﻫﺸﺎﻡ‪(.١٥١-١٥٠/٢ ،‬‬

‫ﺍﻟﺴﻨﺔ ﺍﻷﻭﱃ ‪ -‬ﺍﻟﻌﺪﺩ )‪١١ ٢٠٠٦ (٣‬‬

‫ﻳﺎ ﻋﺠﺒﴼ ِ‬ ‫ﻟﺠـﺬْﻉ‬ ‫ﻻ ﻳﻌﻲ ﻭﻟﻴـﺲ‬ ‫ﻟـﻪ ﻗﻠﺐ ﻛﻘﻠﻮﺑﻨﺎ‬ ‫ﻳﺤﻦ ﺇﻟﻰ ﺭﺳـﻮﻝ‬ ‫ّ‬ ‫ُ‬ ‫ﺍﷲ ‪ ،‬ﻷﻧﻪ ﺃﺑْﻌﺪ‬ ‫ﻋﻨﻪ‪ ،‬ﺛﻢ ﻻ ﻳﻜﻮﻥ‬ ‫ﺍﻹﻧﺴﺎﻥ ﺫﻭ ﺍﻟﻘﻠﺐ‬ ‫ﻭﺍﻟﻤﺸﺎﻋﺮ ﻣﺜﻞ ﻫﺬﺍ‬ ‫ﺍﻟﺠﻤﺎﺩ ﻓﻲ ﺣﻨﻴﻨﻪ‬ ‫ﺇﻟﻰ ﺭﺳﻮﻝ ﺍﷲ!‬

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‫ﺗﻌﺸﻘﻬﻢ ﻟﻺﺳﻼﻡ ﺻ ًﺪﻯ ﻟﺪﻋﻮﺓ ﺫﻟﻚ ﺍﻟﺴﻠﻒ‪ ،‬ﻳﻮﻡ ﺃﺣﺪﴽ«‪ ،‬ﻓﺘﺒﺴﻢ ﺍﳌﺼﻄﻔﻰ ‪ ‬ﻭﻗﺎﻝ‪» :‬ﻟﻘﺪ َﺣ ّﺠ ْﺮﺕ‬ ‫ﺩﺧﻠﻮﺍ ﺭﺑﻮﻋﻬﻢ ﻓﺮﺃﻭﺍ ﰲ ﺳﻠﻮﻛﻬﻢ ﻣﺎ ﱂ ﻳﺮﻭﻩ ﰲ ﻭﺍﺳﻌﴼ ﻳﺎ ﺃﺧﺎ ﺍﻟﻌﺮﺏ«‪.‬‬ ‫ﺳﻠﻮﻙ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﺭﺃﻭﺍ ﰲ ﺇﻧﺴﺎﻧﻴﺘﻬﻢ‪ ،‬ﰲ ﻭﺩﺍﻋﺘﻬﻢ‪،‬‬ ‫ﺗﺄﺳ ْﻮﺍ ﺑﻪ ﻭﻛﻮﻧﻮﺍ ﺷﻌﺎﻋﴼ‪،‬‬ ‫ﻫﺬﺍ ﻫﻮ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﱠ‬ ‫ﰲ ﻟﻄﻔﻬﻢ‪ ،‬ﰲ ﺣﺒﻬﻢ‪ ،‬ﰲ ﺇﺧﻼﺻﻬﻢ‪ ،‬ﻣﺎ ﱂ ﻳﺮﻭﺍ ﻛﻮﻧﻮﺍ ﻣﺼﺎﺑﻴﺢ ﺍﳍﺪﺍﻳﺔ‪ ،‬ﻭﻟﻦ ﺗﻜﻮﻧﻮﺍ ﻛﺬﻟﻚ ﺇﻻ‬ ‫ﻣﺜﻞ ﺫﻟﻚ ﻻ ﻣﻦ ُ‬ ‫ﻗﺒﻞ ﻭﻻ ﻣﻦ ﺑﻌﺪ‪ .‬ﻣﻦ ﺃﻳﻦ ﺟﺎﺀ ﺑﺄﺧﻼﻗﻜﻢ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﻟﺮﺍﺷﺪﺓ‪ .‬ﺑَﺮﻫِﻨﻮﺍ ﻋﻠﻰ ﺃﺧﻼﻗﻜﻢ‬ ‫ﺫﻟﻚ ﻛﻠﻪ؟ ﻣﻦ ﺍﻹﺳﻼﻡ‪ .‬ﺗﻌﺸﻘﻮﺍ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﺍﻟﺬﻱ ﺍﻟﺴﺎﻣﻴﺔ ﺑﺘﺂﻟﻔﻜﻢ‪ ،‬ﺑﺎﻟﻮﺩ ﺍﻟﺬﻱ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺸﻴﻊ‬ ‫ﻓﺠﺮ ﻫﺬﻩ ﺍﻷﺧﻼﻕ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﻟﺮﺍﺷﺪﺓ‪ ،‬ﻫﺬﺍ ﺍﻹﺳﻼﻡ ﻓﻴﻤﺎ ﺑﻴﻨﻜﻢ‪ ،‬ﺑﺈﺳﻘﺎﻁ ﻋﻮﺍﻣﻞ ﺍﳋﻼﻓﺎﺕ ﻭﺍﻟﺘﺪﺍﺑﺮ‪.‬‬ ‫ّ‬ ‫ﺍﻟﺬﻱ ﻭﺻﻞ ﺇﱃ ﺭﺑﻮﻉ ﺍﻟﻐﺮﺏ ﺍﻟﺬﻱ ﺃﺷﺮﻗﺖ ﴰﺴﻪ‬ ‫ٍ‬ ‫ﻛﻠﻤﺎﺕ ﻣﺪﺑّﺠ ًﺔ ﻭﺇﳕﺎ ﻫﻮ‬ ‫ﺍﻷﺧﻼﻕ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻟﻴﺴﺖ‬ ‫ُ‬ ‫ﰲ ﺇﺳﺒﺎﻧﻴﺎ‪ ،‬ﻛﻢ ﻫﻲ ﻗﻄﺮﺍﺕ ﺍﻟﺪﻣﺎﺀ ﺍﻟﱵ ﺃُﺭﻳﻘﺖ ﰲ ﺳﻠﻮﻙ‪ .‬ﻋﻨﺪﻣﺎ ﺗﺰﻭﻝ ﺍﳋﻼﻓﺎﺕ ﺍﻟﱵ ﺗﺴﺘﺸﺮﻱ ﺑﲔ‬ ‫ﺳﺒﻴﻞ ﺫﻟﻚ؟ ﻭﻻ ﻗﻄﺮﺓ‪ .‬ﻛﻴﻒ ﺍﻧﺘﺸﺮ ﺍﻹﺳﻼﻡ ﺧﻼﻝ ﺍﳊﲔ ﻭﺍﻵﺧـﺮ ﺑﲔ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻋﻨﺪﻣﺎ ﻳﺸﻴﻊ ﺍﻹﻳﺜﺎﺭ‬ ‫ﻋﺸﺮﺍﺕ ﺍﻟﺴﻨﻮﺍﺕ ﻻ ﺧﻼﻝ ﻗﺮﻭﻥ؟ ﺍﻧﺘﺸﺮ ﺍﻹﺳﻼﻡ ﺑﲔ ﺍﳌﺴﻠﻢ ﻭﺃﺧﻴﻪ ﺍﳌﺴﻠﻢ ﺑﺪﻻً ﻣﻦ ﺍﻷﺛﺮﺓ‪ ،‬ﻋﻨﺪﻣﺎ‬ ‫ﺇﺫ ﺗﻌﺸﻖ ﺃﻫﻞ ﻫﺬﻩ ﺍﻟﺒﻘﺎﻉ ﰲ ﺍﳌﺴﻠﻤﲔ ﺃﺧﻼﻗﻬﻢ‪ ،‬ﺃﺗﻨﺎﺯﻝ ﻋﻦ ﻓﻜﺮ ﺍﺟﺘﻬﺎﺩﻱ ﺗﺒﻨﱠﻴﺘَﻪ ﰲ ﺳﺒﻴﻞ ﺃﺧﻮﺓ‬ ‫ﺗﻌﺸﻘﻮﺍ ﻓﻴﻬﻢ ﺻﺪﻗﻬﻢ‪ ،‬ﺇﻧﺴﺎﻧﻴﺘﻬﻢ‪ ،‬ﻟﻄﻔﻬﻢ‪ ،‬ﺇﺳﻼﻣﻴﺔ‪ ،‬ﻭﻋﻨﺪﻣﺎ ﺗﺘﻨﺎﺯﻝ ﻋﻦ ﺭﺃﻱ ﺍﺟﺘﻬﺎﺩﻱ ﺗﺒﻨﱠﻴﺘَﻪ‬ ‫ﻓﺘﺮﺳﺦ ﺍﻹﺳﻼﻡ ﰲ ﻗﻠﻮﺏ ﺃﻭﻟﺌﻚ ﺍﻟﻨﺎﺱ‪ .‬ﰲ ﺳﺒﻴﻞ ﺃﺧﻮﺓ ﺇﺳﻼﻣﻴﺔ ﱡ‬ ‫ﺃﺟﻞ ﻭﺃﺑﻘﻰ؛ ﻋﻨﺪﺋﺬ ﻳﻨﻈﺮ‬ ‫ﻭﺩﺍﻋﺘﻬﻢ‪ّ ،‬‬ ‫ﻭﺃﻧﺘﻢ ﺃﺣﻔﺎﺩ ﺫﻟﻚ ﺍﻟﺮﻋﻴﻞ ﲝﺎﺟﺔ ﻣﺎﺳﺔ ﺍﻟﻴﻮﻡ ﺇﱃ ﺍﻟﻐﺮﺏ ﺇﻟﻴﻜﻢ‪ ،‬ﻳﺘﻌﺸﻘﻮﻧﻜﻢ‪ .‬ﻭﺣﱴ ﻟﻮ ﻛﻨﺘﻢ ﺻﺎﻣﺘﲔ‬ ‫ﺃﻥ ﺗُﺼﺤﺤﻮﺍ ﺻﻮﺭﺓ ﺍﻹﺳﻼﻡ ﰲ ﺃﺫﻫﺎﻥ ﻛﺜﲑ ﻣﻦ ﻓﺈ ّﻥ َﺻﻤﺘﻜﻢ ﺍﳌﻘﺪﺱ ﻟﺴﻮﻑ ﻳﻜﻮﻥ ﺃﻋﻈﻢ ﻣﺼﺒﺎﺡ‬ ‫ﺍﻟﻨﺎﺱ ﺍﻟﺬﻳﻦ ُﺷﻮﻫﺖ ﺣﻘﻴﻘﺔ ﺍﻹﺳﻼﻡ ﰲ ﺃﺫﻫﺎ‪‬ﻢ ﻳﻬﺪﻱ ﺍﻟﺴﺎﻟﻜﲔ ﺇﱃ ﺍﷲ‪ ،‬ﳜﺮﺝ ﺍﻟﺘﺎﺋﻬﲔ ﻣﻦ ﻇﻠﻤﺎﺕ‬ ‫ﻭﺭﺅﻭﺳﻬﻢ‪ .‬ﻛﻴﻒ ﺗﺴﺘﻄﻴﻌﻮﻥ ﺃﻥ ﺗﺼﺤﺤﻮﺍ ﻫﺬﻩ ﺗِﻴﻬﻬﻢ ﺇﱃ ﺍﻹﺳﻼﻡ‪.‬‬ ‫ِﺨ َﻄﺐ ﺭﻧّﺎﻧﺔ؟ ﺃﺑﺪﴽ‪ ،‬ﻻ‬ ‫ﺍﻟﺼﻮﺭﺓ ﺍﻟﱵ ﺷﻮﻫﺖ‪ ،‬ﺃَﺑ ُ‬ ‫ﻫﺬﻩ ﺛﻼﺛﺔ ﺃﻫﺪﺍﻑ‪ ،‬ﳓﺘﻔﻲ ﺑﺬﻛﺮﻯ ﻣﻮﻟِﺪ ﺭﺳﻮﻝ‬ ‫ﺗﻔﻴﺪ ﺍﳋﻄﺐ ﻭﺣﺪﻫﺎ‪ .‬ﺃﺑﺘﻬﺪﻳﺪﺍﺕ ﻭﺇﻧﺬﺍﺭﺍﺕ؟ ﺃﺑﻘﻮﺓ ﺍﷲ ‪ ‬ﻟﺘﺤﻘﻴﻘﻬﺎ‪ .‬ﻓﺎﻻﺣﺘﻔﺎﻝ ﻟﻴﺲ ﺃﻣﺮﴽ ﻣﻘﺼﻮﺩﴽ‬ ‫ﻣﺎﺩﻳﺔ؟ ﻻ ﺗﻜﻔﻲ ﻭﺣﺪﻫﺎ‪ ،‬ﺇﳕﺎ ﺍﻟﺬﻱ ﻳﺼﺤﺢ ﻫﺬﺍ ﻟﺬﺍﺗﻪ ﻭﺇﳕﺎ ﻫﻮ ﺳﺒﻴﻞ ﺇﱃ ﻫﺬﻩ ﺍﻷﻫﺪﺍﻑ ﺍﻟﺜﻼﺛﺔ‪.‬‬ ‫ﺍﳋﻄﺄ ﺍﻟﺬﻱ ﺭﺍﻥ ﻋﻠﻰ ﻋﻘﻮﻝ ﻛﺜﲑ ﻣﻦ ﺍﻟﻐﺮﺑﻴﲔ‪ ،‬ﺑﻞ‬ ‫ﺟﺪﺩﻭﺍ ﳏﺒﺔ ﺭﺳﻮﻝ ﺍﷲ ﺑﲔ ﺟﻮﺍﳓﻜﻢ‪ ،‬ﺍﺟﻌﻠﻮﺍ‬ ‫ﻋﻠﻰ ﺃﻓﺌﺪ‪‬ﻢ ﺃﻳﻀﴼ‪ ،‬ﺃﻥ ﺗُﺮﻭﻫﻢ ﻣﻦ ﺳﻠﻮﻛﻜﻢ ﻭﻣﻦ ﻣﻨﻪ ﺑﻌﺪ ﺍﷲ َﻣﻬﻮﻯ ﻗﻠﻮﺑﻜﻢ‪ .‬ﺟـﺪﺩﻭﺍ ﺍﻟﺒﻴﻌﺔ ﻣـﻊ‬ ‫ﻧﻔﻮﺳﻜﻢ ﺻﻔﺤﺔ ﺍﻷﺧﻼﻕ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﻟﺮﺍﺷﺪﺓ‪ ،‬ﻭﺃﻥ‬ ‫ﻭﺳﻨّﺘﻪ؛ ﻭﺃﻻ‬ ‫ﺭﺳـﻮﻝ ﺍﷲ ‪ ،‬ﻋﻠﻰ ﺃﻥ ﺗﺘﺒﻌﻮﺍ َﻫ ْﺪﻳﻪ ُ‬ ‫ﲡﻌﻠﻮﺍ ﺩﻋﻮﺗﻜﻢ ﺇﱃ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺳﺎﺋﺮ ًﺓ ﲢﺖ ﻣﻈﻠﺔ ﺗﺒ ّﺪﻟﻮﺍ ﺣﱴ ﻻ ﺗُﻄﺮﺩﻭﺍ ﻣﻦ ﺣﻮﺿﻪ ﺇﺫﺍ ﻗـﺎﻡ ﺍﻟﻨﺎﺱ‬ ‫ﺍﻷﺧﻼﻕ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻛﻤﺎ ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻳﻔﻌﻞ‪.‬‬ ‫»ﻓﺴﺤﻘﴼ‪،‬‬ ‫ﻏﺪﴽ ﻟﺮﺏ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﻭﺣﱴ ﻻ ﻳﻘﺎﻝ ﻟﻜﻢ ُ‬ ‫ّ‬ ‫ﺗﻌﺸﻘﻪ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﻗﺴﻮﺓ ﻗﻠﻮﺏ ﺍﻷﻋﺮﺍﺏ‪ ،‬ﻓﺴﺤﻘﴼ‪ ،‬ﻓﺴﺤﻘﴼ«‪.‬‬ ‫ﺗﻌﺸﻘﻮﻩ ﻟﺘﻮﺍﺿﻌﻪ ﻭﺃﺧﻼﻗﻪ ﻭﺣﺒﻪ‪ ،‬ﻹﻧﺴﺎﻧﻴﺘﻪ ﺍﻟﻌﺠﻴﺒﺔ‬ ‫ﲨﻠﻮﺍ ﺳﻠﻮﻛﻜﻢ ﺑﺎﻷﺧﻼﻕ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﻟﺮﺍﺷﺪﺓ‪،‬‬ ‫ِّ‬ ‫ﺍﻟﻐﺮﻳﺒﺔ‪.‬‬ ‫ﻭﺍﻋﻠﻤﻮﺍ ﺃﻥ ﺍﻟﺜﻤﺮﺓ ﺍﻟﻮﺣﻴﺪﺓ ﰲ ﺍﻟﺪﻧﻴﺎ ﻟﺸﺠﺮﺓ ﺍﻹﺳﻼﻡ‬ ‫ﺍﻧﻈﺮﻭﺍ ﺇﱃ ﺫﻟﻚ ﺍﻷﻋﺮﺍﰊ ﺍﻟﺬﻱ ﺩﺧﻞ ﻣﺴﺠﺪ ﻫﻲ ﲦﺮﺓ ﻭﺍﺣﺪﺓ ﻻ ﺛﺎﱐ ﳍﺎ‪ ،‬ﺃﻻ ﻭﻫﻲ ﺍﻷﺧـﻼﻕ‬ ‫ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻓﺄﺧﻄﺄ ﰲ ﺑﻌﺾ ﺗﺼﺮﻓﺎﺗﻪ؛ ﻓﻨﺎﻝ ﻣﻨﻪ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﻟﺮﺍﺷﺪﺓ؛ ُﺣ ْﺴﻦ ُﺧﻠﻖ ﺍﳌﺴﻠﻢ ﻣﻊ ﺃﻫﻠﻪ‪ ،‬ﻣﻊ‬ ‫ُ‬ ‫ﺑﻌﺾ ﺍﻟﺼﺤﺎﺑﺔ ﺍﻟﺬﻳﻦ ﻛﺎﻥ ﻋﻬﺪﻫﻢ ﺑﺎﻹﺳﻼﻡ ﻗﺮﻳﺒﴼ‪ ،‬ﺃﻭﻻﺩﻩ؛ ُﺣﺴﻦ ُﺧﻠﻖ ﺍﳌﺮﺃﺓ ﻣﻊ ﺯﻭﺟﻬﺎ ﻭﺃﻭﻻﺩﻫﺎ؛ ﰒ‬ ‫ﻧﺎﻟﻮﺍ ﻣﻨﻪ ﺑﺒﻌﺾ ﺍﻟﻜﻠﻤﺎﺕ‪ ،‬ﻓﺄﻗﺒﻞ ﺇﻟﻴﻪ ﺍﳌﺼﻄﻔﻰ ُﺣﺴﻦ ﺧﻠﻖ ﺍﳌﺴﻠﻢ ﻣﻊ ﺇﺧﻮﺍﻧﻪ ﺍﳌﺴﻠﻤﲔ ﻳﺘﺂﻟﻔﻮﻥ‪،‬‬ ‫‪ ‬ﻭﺃﺟﻠﺴﻪ ﺇﱃ ﺟﺎﻧﺒﻪ‪ ،‬ﻭﻻَﻃﻔﻪ‪ ،‬ﻭﺣ ّﺪﺛﻪ ﺑﺎﻟﻜﻼﻡ ﻳﺘﻀﺎﻣﻨﻮﻥ‪ ،‬ﻳﻜﻮﻧﻮﻥ ﻣﺜﺎﻝ ﺍﻟﻮﺣﺪﺓ؛ ﰒ ُﺣﺴﻦ ﺧﻠﻖ‬ ‫ﺍﳌﺤﺒﱠﺐ‪ ،‬ﻓﻔﺎﺽ ﻗﻠﺒﻪ ﺣﺒّﴼ ﻟﺮﺳﻮﻝ ﺍﷲ ‪ ‬ﻭﺭﻓﻊ ﺍﳌﺴﻠﻢ ﻣﻊ ﺳﺎﺋﺮ ﻋﺒﺎﺩ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪.‬‬ ‫ﻳﺪﻳﻪ ﻳﻘﻮﻝ‪» :‬ﺍﻟﻠّﻬﻢ ﺍﺭﲪﲏ ﻭﳏﻤﺪﴽ ﻭﻻ ﺗﺮﺣﻢ ﻣﻌﻨﺎ‬ ‫)*( ﻛﻠﻴﺔ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﺟﺎﻣﻌﺔ ﺩﻣﺸﻖ ‪ -‬ﺳﻮﺭﻳﺎ‪.‬‬

‫ﺍﻟﺴﻨﺔ ﺍﻷﻭﱃ ‪ -‬ﺍﻟﻌﺪﺩ )‪٢٠٠٦ (٣‬‬

‫ﺍﻟﱪﻫﺎﻥ ﻋﻠﻰ ﺫﻟﻚ‪ .‬ﺑﺮﻫﺎﻥ ﳏﺒﱵ ﷲ ﺍﺗﺒﺎﻋﻲ ﻟﺮﺳﻮﻝ‬ ‫ﺍﻟﺮ ُﺳ َ‬ ‫ﺎﻉ ﺍﷲَ﴾ )ﺍﻟﻨﺴﺎﺀ‪:‬‬ ‫ﻮﻝ ﻓَ َﻘ ْﺪ ﺃَ َﻃ َ‬ ‫ﺍﷲ ‪َ ﴿ ‬ﻣ ْﻦ ﻳُ ِﻄ ِﻊ ﱠ‬ ‫‪ .(٨٠‬ﺗﻌﺎﻟﻮﺍ ﳒﺪﺩ ﺑﻴﻌﺘﻨﺎ ﻟﺮﺳﻮﻝ ﺍﷲ ‪َ ،‬‬ ‫ﺗﺮﻛﻨﺎ ﻋﻠﻰ‬ ‫ﺳﻨﺔ ﺑﻴﻀﺎﺀ ﻧﻘﻴﺔ ﻇﺎﻫﺮﻫﺎ ﻛﺒﺎﻃﻨﻬﺎ ﻻ ﻳﺰﻳﻎ ﻋﻨﻬﺎ ﺇﻻ‬ ‫ﻫﺎﻟﻚ‪ ،‬ﻻ ﺗﺒﺘﻌﺪﻭﺍ ﻋﻨﻪ‪ ،‬ﻻ ﺗﺒﺘﻌﺪﻭﺍ ﻋﻦ ﺳﻨﺔ ﻧﺒﻴﻜﻢ‬ ‫ﺍﳌﺼﻄﻔﻰ ‪.‬‬ ‫ﺃﻋﻮﺩ ﺇﱃ ﺫﻟﻚ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﺗﺸﻮﻕ ﻓﻴﻪ ﺭﺳﻮﻝ‬ ‫ﺍﷲ ﺇﻟﻴﻨﺎ‪ .‬ﺃﻗﻮﻝ »ﺇﻟﻴﻨﺎ«‪ ،‬ﺁﻣ ً‬ ‫ﻼ ﺃﻥ ﻧﻜﻮﻥ ﳓﻦ ﻣﻦ‬ ‫ﺣﺪﻳﺚ‬ ‫ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﺍﺷﺘﺎﻕ ﺇﻟﻴﻬﻢ ﺭﺳﻮﻝ ﺍﷲ ‪.‬‬ ‫ٌ‬ ‫ِﺸﺎﺭﺓ ﻭﻧﺼﻔﻪ ﺍﻵﺧﺮ ﺇﻧﺬﺍﺭ‪ ،‬ﻗﺎﻝ‪:‬‬ ‫ﻧﺼﻔﻪ ﺍﻷﻭﻝ ﺑ َ‬ ‫»ﺳﺄﻛﻮﻥ َﻓﺮﻃﴼ ﳍﻢ ﻋﻠﻰ ﺍﳊﻮﺽ« ﺃﻱ ﺳﺄﺳﺘﻘﺒﻠﻬﻢ‬ ‫ﻋﻠﻰ ﺍﳊﻮﺽ‪ ،‬ﻗﺎﻝ ﻟﻪ ﺃﺣﺪ ﺃﺻﺤﺎﺑﻪ‪ :‬ﺃﺗﻌﺮﻓﻬﻢ ﻳﺎ‬ ‫ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻳﻌﲏ ﺃﻧﺖ ﱂ ﺗﺮﻫﻢ‪ ،‬ﻗﺎﻝ‪» :‬ﺃﺭﺃﻳﺘﻢ ﻟﻮ‬ ‫ﺃﻥ ﺭﺟ ً‬ ‫ُﺮ ُﻣ َﺤ ّﺠﻠﺔ ﰲ ﺧﻴﻮﻝ ُﺩ ْﻫ ٍﻢ ﺑُﻬﻢ‬ ‫ﻼ ﻟﻪ ﺧﻴﻮﻝ ﻏ ﱞ‬ ‫ﺃﻓﻜﺎﻥ ﻳﻌﺮﻓﻬﺎ؟« ﻗﺎﻟﻮﺍ‪ :‬ﻧﻌﻢ‪.‬‬ ‫ُﺮ‪ ،‬ﺃﻱ ﳍﺎ ﺻﺒﻐﺔ‬ ‫ﺃﻓﺮﺃﻳﺘﻢ ﻟﻮ ﺃﻥ ﺭﺟﻼ ﻟﻪ ﺧﻴﻮﻝ ﻏ ﱞ‬ ‫ﺑﻴﻀﺎﺀ ﻋﻠﻰ ﺟﺒﻴﻨﻬﺎ ﻭﳍﺎ ﺃَﺳﻮﺭﺓ ﺑﻴﻀﺎﺀ ﻋﻠﻰ ﻗﻮﺍﺋﻤﻬﺎ‪،‬‬ ‫ﻫﺬﺍ ﻣﻌﲎ »ﻏُﺮ ﳏﺠﻠﺔ«‪ ،‬ﻭﺳﻂ ﺧﻴﻮﻝ » ُﺩﻫﻢ ‪‬ﻢ«‪،‬‬ ‫ﺃﻱ ﺳﻮﺩﺍﺀ ﺃﻓﻜﺎﻥ ﻳﻌﺮﻓﻬﺎ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻧﻌﻢ‪ ،‬ﻗﺎﻝ‪» :‬ﻓﺄﻧﺎ‬ ‫ﻏﺮﴽ ﳏﺠﻠﲔ ﻣﻦ ﺁﺛﺎﺭ ﺍﻟﻮﺿﻮﺀ«‪ ،‬ﰒ ﻗﺎﻝ‪:‬‬ ‫ﺃﻋﺮﻓﻬﻢ ّ‬ ‫»ﺃﻻ ﻟَﻴﺬﺍ َﺩ ﱠﻥ ﺭﺟﺎﻝ ﻋﻦ ﺣﻮﺿﻲ« ﺃﻱ ﻟﻴﻄﺮﺩﻥ ﺭﺟﺎﻝ‬ ‫ﻋﻦ ﺣﻮﺿﻲ ﻛﻤﺎ ﻳﺬﺍﺩ ﺍﻟﺒﻌﲑ ﺍﻟﻀﺎﻝ‪ ،‬ﻓﺄﻗﻮﻝ‪» :‬ﺃﻻ‬ ‫ﻫﻠﻢ‪ ،‬ﺃﻻ ﻫﻠﻢ« ﻓﻴﻘﺎﻝ‪ :‬ﺇﻧﻚ ﻻ ﺗﺪﺭﻙ ﻛﻢ ﺑ ّﺪﻟﻮﺍ ﻣﻦ‬ ‫ّ‬ ‫ﻓﺴﺤﻘﴼ‪ ،‬ﻓﺴﺤﻘﴼ«‪.‬‬ ‫»ﻓﺴﺤﻘﴼ‪ُ ،‬‬ ‫ﺑﻌﺪﻙ‪ ،‬ﺃﻗﻮﻝ‪ُ :‬‬ ‫ﺗﻌﺎﻟﻮﺍ ﳓﺮﺹ ﻋﻠﻰ ﺃﻥ ﻧﺘﺒﻊ ﺣﺒﻴﺒﻨﺎ ﺍﳌﺼﻄﻔﻰ ﻭﻻ‬ ‫ﻧﺒ ّﺪﻝ ﻭﻻ ﻧﻐﲑ‪ ،‬ﺃﻧﺘﻢ ﺗُ ْﺪ َﻋ ْﻮﻥ ﺑﲔ ﺍﳊﲔ ﻭﺍﻵﺧﺮ ﺇﱃ‬ ‫ﺍﻟﺘﻐﻴﲑ‪ ،‬ﺇﱃ ﺍﻟﺘﺒﺪﻳﻞ‪ ،‬ﺇﱃ ﺍﻟﺘﻄﻮﻳﺮ‪ ،‬ﺇﻳﺎﻛﻢ!‪ .‬ﻭﺍﷲ ﺇ‪‬ﺎ‬ ‫ُﺭﻗﻴﺔ ﺷﻴﻄﺎﻥ‪ ،‬ﺍﺛﺒﺘﻮﺍ ﻋﻠﻰ ﺍﻟﻌﻬﺪ‪ ،‬ﻧ ﱢﻔﺬﻭﺍ ﻭﺻﻴﺔ ﺭﺳﻮﻝ‬ ‫ﻣﺮﺿﻪ ﺍﻟﺬﻱ ﺗﻮﰲ ﻓﻴﻪ‪:‬‬ ‫ﺍﷲ ‪ ‬ﻳﻮﻡ ﻗﺎﻝ ﻭﻫﻮ ﰲ َ‬ ‫»ﻭﻟﺴﻮﻑ ﲡﺪﻭﻥ ﺃﺛﺮ ًﺓ ﻣﻦ ﺑﻌﺪﻱ ﻓﺎﺻﱪﻭﺍ ﺣﱴ‬ ‫ﺗَﻠْﻘﻮﱐ ﻋﻠﻰ ﺍﳊﻮﺽ«‪ .‬ﺍﺻﱪﻭﺍ ﻋﻠﻰ ﺍﻟﺸﺪﺍﺋﺪ ﺇﻥ‬ ‫ﺭﺃﻳﺘﻤﻮﻫﺎ ﺷﺪﺍﺋﺪ‪ ،‬ﺍﺻﱪﻭﺍ ﻋﻠﻰ ﺃﻭﺍﻣﺮ ﺍﷲ ﻳُﻌﻨﻜﻢ ﺍﷲ‬ ‫ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ .‬ﻫﻞ ﺗﻌﻠﻤﻮﻥ ﺃﻋﻈﻢ ﻣﺰﻳﺔ ﻣﺘﻊ ﺍﷲ‬ ‫‪‬ﺎ ﺭﺳﻮﻟﻪ ﺍﳌﺼﻄﻔﻰ؟ ﺇ‪‬ﺎ ﻣﺰﻳﺔ ﺍﻷﺧﻼﻕ ﺍﻹﻧﺴﺎﻧﻴﺔ‬ ‫ﺃﻋﻠﻢ ﺃﻥ ﺍﷲ ﺃﺛﲎ ﻋﻠﻰ ﺣﺒﻴﺒﻪ ﺍﳌﺼﻄﻔﻰ‬ ‫ﺍﻟﺮﻓﻴﻌﺔ‪ ،‬ﻭﻣﺎ ُ‬ ‫ﲟﺰﻳﺔ ّ‬ ‫ﺃﺟﻞ ﻭﺃﲰﻰ ﻭﺃﺑﻘﻰ ﻣﻦ ﻣﺰﻳﺔ ﺍﻷﺧﻼﻕ ﺍﻟﱵ‬

‫ُﻖ‬ ‫ﺻﺎﻏﻪ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻋﻠﻴﻬﺎ ﴿ َﻭﺇِﻧﱠ َﻚ ﻟَ َﻌﻠَﻰ ُﺧﻠ ٍ‬ ‫َﻋ ِﻈﻴ ٍﻢ﴾ )ﺍﻟﻘﻠﻢ‪ .(٤ :‬ﻗِﻔﻮﺍ ﺃﻣﺎﻡ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺍﳌﻮﺟﺰﺓ‬ ‫ﺍﻟﱵ ﻻ ﺗﺘﻨﺎﻫﻰ ﻣﻌﺎﻧﻴﻬﺎ‪ ،‬ﻭﺍﻟﱵ ﺗﻨﺒﺾ ﺑﺪﻻﺋﻞ ﳏﺒﺔ ﺍﷲ‬ ‫ُﻖ َﻋ ِﻈﻴ ٍﻢ﴾‪» ،‬ﺇﳕﺎ‬ ‫‪ ‬ﻟﺮﺳﻮﻟﻪ‪َ ﴿ ،‬ﻭﺇِﻧﱠ َﻚ ﻟَ َﻌﻠَﻰ ُﺧﻠ ٍ‬ ‫ﺑﻌﺜﺖ ﻷﲤﻢ ﻣﻜﺎﺭﻡ ﺍﻷﺧﻼﻕ«‪.‬‬ ‫‪ .٣‬ﺍﻷﺧﻼﻕ‬ ‫ﻭﺃﻗﻮﻝ ﲝﻖ‪ ،‬ﻟﻮ ﺃﻥ ﺍﷲ ﻋﺰ ﻭﺟﻞ َﻋﻠِﻢ ﺃﻥ ﻫﻨﺎﻟﻚ‬ ‫ﺳﺒﻴ ً‬ ‫ﻼ ﻟﺘﻨﻤﻴﺔ ﺍﻷﺧﻼﻕ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﻟﻔﺎﺿﻠﺔ ﰲ ﺣﻴﺎﺓ‬ ‫ﺍﻹﻧﺴﺎﻥ ﻏﲑ ﺳـﺒﻴﻞ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﳝﺎﻧﻴﺔ ﻭﻏﲑ ﺳـﺒﻴﻞ‬ ‫ﺍﳌﺒﺎﺩﺉ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻷ َﻣﺮ ﻋﺒﺎﺩﻩ ﺑﺴﻠﻮﻙ ﺫﻟﻚ ﺍﻟﺴﺒﻴﻞ‪،‬‬ ‫ﻟﻜﻦ ﺍﷲ ﺍﳊﻜﻴﻢ ﺍﻟﻌﻠﻲ ﺍﻟﻘﺪﻳـﺮ ﻋﻠﻢ ﺃﻥ ﺍﻟﺴﺒﻴﻞ‬ ‫ﺍﻷَﻭﺣﺪ ﺍﻟﺬﻱ ﻳﻔﺠﺮ ﺍﻷﺧﻼﻕ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﻭﻣﻦ ﰒ‬ ‫ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﺴﺎﻣﻴﺔ ﺑﲔ ﺟﻮﺍﻧﺢ ﺍﻟﻌﺒﺪ ﻫﻮ ﺭﺑﻮﺑﻴﺔ‬ ‫ﺍﻟﻮﺍﺣﺪ ﺍﻷﺣﺪ ﻭﻫﻴﻨﻤﺘﻪ ﻋﻠﻴﻪ‪ .‬ﻫﺬﺍ ﻫﻮ ﺍﻟﺴﺒﻴﻞ ﺍﻟﺬﻱ‬ ‫ﳛﻘﻖ ﺍﻷﺧﻼﻕ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﻟﻔﺎﺿﻠﺔ‪ ،‬ﺃﻟﺴﻨﺎ ﻣﺴﻠﻤﲔ؟‬ ‫ﺃﻟﺴﻨﺎ ﻣﺆﻣﻨﲔ ﺑﺎﷲ؟ ﺃﻟﺴﻨﺎ ﻗﺪ ﻋﺎﻫﺪﻧﺎ ﺍﷲ ﻋﻠﻰ ﺃﻥ‬ ‫ﻧﺘﺄﺳﻰ ﺑﺮﺳﻮﻟﻪ‪ ،‬ﺇﺫ ﻗﺎﻝ‪﴿ :‬ﻟَ َﻘ ْﺪ ﻛﺎ َﻥ ﻟَ ُﻜ ْﻢ ﻓِﻲ َﺭ ُﺳ ِ‬ ‫ﻮﻝ‬ ‫ﻓﺘﺄﺳﻮﺍ ﺑﺄﺧﻼﻕ‬ ‫ﺍﷲِ ﺃُ ْﺳ َﻮﺓٌ َﺣ َﺴﻨٌَﺔ﴾ )ﺍﻷﺣﺰﺍﺏ‪ ،(٢١ :‬ﺇﺫﻥ ّ‬ ‫ﺍﳌﺼﻄﻔﻰ ‪ ‬ﺍﻟﺬﻱ ﻳﻘﻮﻝ‪» :‬ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ! ﺇﻧﻜﻢ ﻟﻦ‬ ‫ِﺘﺴ ْﻌﻜﻢ ﻣﻨﻬﻢ ﺑﺴﻄ ُﺔ ﺍﻟﻮﺟﻪ‬ ‫ﺗَ َﺴﻌﻮﺍ َ‬ ‫ﺍﻟﻨﺎﺱ ﺑﺄﻣﻮﺍﻟﻜﻢ‪ ،‬ﻟ َ‬ ‫ﺍﻟﻨﺎﺱ ﻛﻠﻬﻢ‬ ‫ﻭﺣﺴﻦ ﺍﳋﻠﻖ« ﺇﻧﻜﻢ ﻟﻦ ﺗﺴﻌﻮﺍ ﺍﻟﻨﺎﺱ‪َ ،‬‬ ‫ﻣﺴﻠﻤﲔ ﻭﻏﲑ ﻣﺴﻠﻤﲔ‪ ،‬ﻟﻦ ﺗﺴﻌﻮﺍ ﺍﻟﻨﺎﺱ ﺑﺄﻣﻮﺍﻟﻜﻢ‪،‬‬ ‫ﺃﻣﻮﺍﻟﻜﻢ ﻻ ﺗﻜﻔﻲ ﻟﺸﺮﺍﺀ ﻗﻠﻮﺏ ﺍﻟﻨﺎﺱ ﺃﺑﺪﴽ‪ ،‬ﻟﻜﻦ‬ ‫ﻫﻨﺎﻙ ﺳﺒﻴ ٌﻞ ﺁﺧﺮ ﻻ ﻳﻜﻠّﻔﻜﻢ ﺷﻴﺌﴼ ﻣﻦ ﻫﺬﺍ‪ ،‬ﻓﻠْﺘﺴﻌﻜﻢ‬ ‫ﻣﻨﻬﻢ ﺑﺴﻄﺔ ﺍﻟﻮﺟﻪ ﻭﺣﺴﻦ ﺍﳋﻠﻖ‪.‬‬ ‫ﺣﺴﻦ ﺍﳋﻠﻖ ﻫﻮ ﺍﻟﺴﻼﺡ ﺍﻷﻣﻀﻰ ﻋﻠﻰ ﻃﺮﻳﻖ‬ ‫ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﷲ‪ ،‬ﺣﺴﻦ ﺍﳋﻠﻖ ﻫﻮ ﺍﻟﺪﻭﺍﺀ ﺍﻷﳒﻊ‬ ‫ﺍﻟﺬﻱ ﳚﻌﻠﻜﻢ ﳏﺒﻮﺑﲔ ﰲ ﻗﻠﻮﺏ ﺍﻟﻨﺎﺱ‪ ،‬ﺍﻟﺬﻱ ﳚﻌﻞ‬ ‫ﻟﻜﻠﻤﺎﺗﻜﻢ ﺳﻠﻄﺎﻧﴼ ﻋﻠﻰ ﻋﻘﻮﳍﻢ ﻭﻣﻦ ﰒّ ﺳﻠﻄﺎﻧﴼ ﻋﻠﻰ‬ ‫ﺃﻓﺌﺪ‪‬ﻢ‪ .‬ﺍﳋﻠُﻖ ﺍﻹﻧﺴﺎﱐ ﺍﻟﺴﺎﻣﻲ ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﺜﻤﺮﺓ‬ ‫ﺍﻷﻭﱃ ﻟﺸﺠﺮﺓ ﺍﻹﺳﻼﻡ ﻫﻮ ﺍﻟﺴﺒﻴﻞ ﺍﻟﺬﻱ ﺍﻓﺘﺘﺢ ﺑﻪ‬ ‫ﺍﳌﺴﻠﻤﻮﻥ ﻣﻦ ﻗَﺒﻠﻜﻢ ﺷـﺮﻕ ﺍﻟﻌﺎﱂ ﻭﻏﺮﺑﻪ‪ .‬ﺍﻹﺳﻼﻡ‬ ‫ﺍﻟﺬﻱ ﻭﺻﻞ ﺇﱃ ﺭﺑﻮﻉ ﺁﺳﻴﺎ ﺍﻟﻮﺳﻄﻰ ﻭﻏﲑﻫﺎ ﻭﺇﱃ‬ ‫ﺟﻨﻮﺏ ﺷﺮﻗﻲ ﺁﺳﻴﺎ‪ ،‬ﺑﺄﻱ ﻭﺳﻴﻠﺔ ﻭﺻﻞ؟ ﱂ ﻳﺼﻞ‬ ‫ﺇﻻ ﺑﻮﺍﺳﻄﺔ ﺍﻷﺧﻼﻕ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﻟﺮﺍﺷﺪﺓ‪ .‬ﻭﺍﻧﻈﺮﻭﺍ‬ ‫ﺇﱃ ﺍﳌﺴﻠﻤﲔ ﻫﻨﺎﻙ ﻛﻢ ﻳﺘﻌﺸﻘﻮﻥ ﺍﻹﺳﻼﻡ‪ .‬ﺇ ّﻥ‬

‫ﺗﺮﺍﺏ ﺍﻟﻘﱪ ﺍﻟﺸﺮﻳﻒ ﻟﻠﺮﺳﻮﻝ ‪‬‬ ‫ﻣﺘﺤﻒ ﻃﻮﺏ ﻗﺎﰊ ‪ -‬ﺇﺳﻄﻨﺒﻮﻝ‬

‫ﺍﻟﺴﻨﺔ ﺍﻷﻭﱃ ‪ -‬ﺍﻟﻌﺪﺩ )‪٢٠٠٦ (٣‬‬

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‫ﻳﺘﺠ ّﺰﺃ ﻣﻦ ﺍﻹﳝﺎﻥ ﺑﺎﷲ‪ ،‬ﻓﻜﺎﻥ ﻻ ﺑ ّﺪ ﺃﻥ ﻳﺒﻠﱢ َﻐﻨﺎ ﺫﻟﻚ‬ ‫ﻳﺖ ﺃﻣﺎﻧﺔ ﺍﷲ ‪َ ﴿ ،‬ﻭﺇ ِْﻥ ﻟَ ْﻢ ﺗَ ْﻔ َﻌ ْﻞ ﻓَﻤﺎ‬ ‫ﻭﺇﻻ ﻣﺎ ﺃُ ّﺩ ْ‬ ‫ﺖ ﺭِﺳﺎﻟَﺘَﻪ﴾ )ﺍﳌﺎﺋﺪﺓ‪.(٦٧ :‬‬ ‫ﺑَﻠﱠ ْﻐ َ‬ ‫ﺗﻠﻤﺴﻮﺍ ﰲ ﺃﻓﺌﺪﺗﻜﻢ ﻣﻜﺎﻥ ﳏﺒﺘﻜﻢ ﻟﺮﺳﻮﻝ ﺍﷲ‬ ‫ّ‬ ‫‪ ،‬ﻭﺍﻋﻠﻤﻮﺍ ﺃﻧﻪ ﺍﻟﺪﻭﺍﺀ ﺍﻟﺬﻱ ﻳﻘﻀﻲ ﻋﻠﻰ ﻛﺜﲑ‬ ‫ﻣﻦ ﺃﻣﺮﺍﺿﻨﺎ ﺍﻟﻨﻔﺴﻴﺔ ﺍﻟﱵ ﲡﺘﺎﺡ ﻋﺎﻟَﻤﻨﺎ ﺍﻹﺳﻼﻣﻲ‬ ‫ﻛﻠﻪ‪ .‬ﳏﺒﺔ ﺍﳌﺼﻄﻔﻰ ‪ ‬ﻫﻲ ﺍﻟﺪﻭﺍﺀ ﻟﻮ ﺃﻥ ﺃﻓﺌﺪﺗﻨﺎ‬ ‫ﻛﺎﻧﺖ ﺃﻭﻋﻴﺔ ﳍﺬﺍ ﺍﳊﺐ‪ .‬ﻭﳓﻦ ﺍﻟﺬﻳﻦ ﺣﻴﻞ ﺑﻴﻨﻨﺎ‬ ‫ﻭﺑﲔ ﺭﺅﻳﺔ ﺍﳌﺼﻄﻔﻰ ‪ ،‬ﻭﱂ ﺗﻜﺘﺤﻞ ﺃﻋﻴﻨﻨﺎ ﲟَﺮﺁﻩ‬ ‫ﻭﺣﺠﺒﻨﺎ ﻋﻦ ﺭﺅﻳﺘﻪ ﺑﺰﻣﻦ ﻳﺒﻠﻎ ﻣﺪﺍﻩ ﺃﺭﺑﻌﺔ ﻋﺸﺮ ﺃﻭ‬ ‫ُ‬ ‫ﲬﺴﺔ ﻋﺸﺮ ﻗﺮﻧﴼ‪ ،‬ﻻ ﺑ ّﺪ ﺃﻥ ﻳﺴﺘﺒ ّﺪ ﺑﻨﺎ ﺍﳊﻨﲔ ﺇﻟﻴﻪ‪،‬‬ ‫ﺗﺸﻮﻕ‬ ‫ﻭﻻ ﺑ ّﺪ ﺃﻥ ﻳﺴﺘﺒ ّﺪ ﺑﻨﺎ ﺍﻟﺸﻮﻕ ﺇﻟﻴﻪ‪ ...‬ﺇﱃ ﺍﻟﺬﻱ ﱠ‬ ‫ﻧﺘﺸﻮﻕ ﺇﻟﻴﻪ‪ .‬ﺃﻻ ﺗﺬﻛﺮﻭﻥ ﻳﻮﻡ ﺯﺍﺭ ﺍﻟﺒﻘﻴﻊ‬ ‫ﺇﻟﻴﻨﺎ ﻗﺒﻞ ﺃﻥ ﱠ‬ ‫ﻗُﺒﻴﻞ ﻭﻓﺎﺗﻪ‪ ،‬ﺳﻠّﻢ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﺒﻘِﻴﻊ ﻭﻣﻌﻪ ﺛﻠّﺔ ﻣﻦ‬ ‫ﺭﺃﻳﺖ ﺇﺧﻮﺍﻧﻨﺎ«‬ ‫»ﻭﺩ ُ‬ ‫ِﺩﺕ ﺃﻧّﻲ ﻗﺪ ُ‬ ‫ﺃﺻﺤﺎﺑﻪ ﰒ ﻗﺎﻝ‪َ :‬‬ ‫ﻗﺎﻟﻮﺍ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺃﻟﺴﻨﺎ ﺇﺧﻮﺍﻧﻚ؟ ﻗﺎﻝ »ﺑﻞ ﺃﻧﺘﻢ‬ ‫ﺃﺻﺤﺎﰊ‪ ،‬ﻭﺇﺧﻮﺍﱐ ﺍﻟﺬﻳﻦ ﱂ ﻳﺄﺗﻮﺍ ﺑﻌ ُﺪ ﻭﺃﻧﺎ ﻓ ََﺮ ُﻃﻬﻢ‬ ‫ﻋﻠﻰ ﺍ َ‬ ‫ﳊﻮﺽ« )ﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋﻲ(‪.‬‬

‫ﺍﻟﻠﺤﻴﺔ ﺍﻟﺸﺮﻳﻔﺔ ﻟﻠﺮﺳﻮﻝ ‪‬‬ ‫ﻣﺘﺤﻒ ﻃﻮﺏ ﻗﺎﰊ ‪ -‬ﺇﺳﻄﻨﺒﻮﻝ‬

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‫ﺍﻟﺴﻨﺔ ﺍﻷﻭﱃ ‪ -‬ﺍﻟﻌﺪﺩ )‪٢٠٠٦ (٣‬‬

‫ﺗﺸﻮﻕ ﺭﺳﻮﻝ ﺍﷲ ﺇﻟﻴﻨﺎ؟ ﺃﻓﻼ ﻧُﺒﺎﺩﻟﻪ‬ ‫ﺃﺭﺃﻳﺘﻢ ﻛﻴﻒ ّ‬ ‫ﺷﻮﻗﴼ ﺑﺸﻮﻕ‪ ،‬ﺃﻓﻼ ﻧﺒﺎﺩﻟﻪ ﺗَ ْﺤﻨﺎﻧﴼ ﺑﺘﺤﻨﺎﻥ‪ ،‬ﺣﺒﴼ‬ ‫ﲝﺐ؟! ﺃﻋﺘﻘﺪ ﺃﻧﻨﺎ ﲝﺎﺟﺔ ﺇﱃ ﺃﻥ ﳒﺪﺩ ﺣﺒﻨﺎ ﻟﺮﺳﻮﻝ‬ ‫ﻣﺘﻔﺮﻋﴼ ﻋﻦ‬ ‫ﺍﷲ‪ ،‬ﻭﻟﻴﺲ ُﺣﺒﱡﻨﺎ ﻟﺮﺳﻮﻝ ﺍﷲ ﺇﻻ ﻏُﺼﻨﴼ ّ‬ ‫ﺣﺒﻨﺎ ﷲ ‪ .‬ﻳﺎ ﻋﺠﺒﴼ ﳉﻤﺎﺩ ﻻ ﻳﻌﻲ‪ ،‬ﻭﻟﻴﺲ ﻟﻪ ﻗﻠﺐ‬ ‫ﳛﻦ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻷﻧﻪ‬ ‫ﻛﻘﻠﻮﺑﻨﺎ ﻳﻨﺒﺾ ﺑﻪ‪ّ ،‬‬ ‫ﺍﻟﺸﺠﻲ‬ ‫ﺃُﺑْﻌﺪ ﻋﻨﻪ‪ ،‬ﰒ ﻻ ﻳﻜﻮﻥ ﺍﻹﻧﺴﺎﻥ ﺫﻭ ﺍﻟﻘﻠﺐ‬ ‫ّ‬ ‫ﺫﻭ ﺍﳌﺸﺎﻋﺮ ﺍﻟﻮ ّﻫﺎﺟﺔ ﻣﺜﻞ ﻫﺬﺍ ﺍﳉﻤﺎﺩ ﰲ ﺣﻨﻴﻨﻪ ﺇﱃ‬ ‫ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﺃﻳُﻌﻘﻞ ﺫﻟﻚ؟!‬ ‫ﺃﺗﺬﻛﺮﻭﻥ ﻣﺎ ﻗﺎﻟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ ﻭﻏﲑُﻩ ﻳﻮﻡ‬ ‫ُﻭ ِﺿﻊ ﺍﳌﻨﱪ ﻟﺮﺳﻮﻝ ﺍﷲ ‪ ‬ﺑﺈﺫﻥ ﻣﻨﻪ‪ ،‬ﻭﺃُﺑﻌﺪ ﺍﳉﺬﻉ‬ ‫ﺍﻟﺬﻱ ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﺇﺫﺍ ﻭﻗﻒ ﳜﻄﺐ ﺍﺳﺘﻨﺪ‬ ‫ﻗﺼﻲ ﰲ ﺍﳌﺴﺠﺪ‪،‬‬ ‫ﺇﻟﻴﻪ‪ ...‬ﺃُﺑﻌﺪ ﺍﳉﺬﻉ ﺇﱃ ﻣﻜﺎﻥ ّ‬ ‫ﻭﻟـﻤﺎ ﻭﻗﻒ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﳜﻄﺐ ﲰﻊ ﻛﻞ ﻣﻦ‬ ‫ّ‬ ‫ﰲ ﺍﳌﺴﺠﺪ ﺃﺯﻳﺰﴽ ﻛﺄﺯﻳﺰ ﺍﳌﺮﺟﻞ ﻳﻨﺒﻌﺚ ﻣﻦ ﺫﻟﻚ‬ ‫ﺍﳉﺬﻉ ﺍﳉﺎﻣﺪ ﺍﻟﺬﻱ ﻻ ﻳَﻌﻘﻞ ﻓﻴﻤﺎ ﻧﺘﺼﻮﺭ‪ ،‬ﻭﺍﻟﺬﻱ‬ ‫ﺣﻦ ﺇﱃ ﺭﺳﻮﻝ‬ ‫ﻟﻴﺲ ﻟﻪ ﻗﻠﺐ ﻛﻘﻠﻮﺑﻨﺎ ﻓﻴﻤﺎ ﻧﺘﺨﻴّﻞ‪ّ ،‬‬ ‫ﺍﷲ ‪ ‬ﻷﻧﻪ ﺃُﺑﻌﺪ ﻋﻨﻪ ﺑﻀﻌﺔ ﺃﻣﺘﺎﺭ‪ ،‬ﺣﱴ ﻧﺰﻝ ﺭﺳﻮﻝ‬

‫ﺍﷲ ‪ ‬ﻣﻦ ﺍﳌﻨﱪ ﻭﺍﺳﺘﻠﻢ ﺍﳉﺬﻉ ﻭﻇﻞ ﻭﺍﺿﻌﴼ ﻳﺪﻩ‬ ‫ﻋﻠﻴﻪ ﺇﱃ ﺃﻥ َﺳ َﻜﻦ‪ .‬ﻭﺇﱐ ﻷﲣﻴﻞ ﺃﻥ ﺍﳌﺼﻄﻔﻰ ‪‬‬ ‫ﻛﺎﻥ ﻳﻘﻮﻝ ﻟﻪ ﻭﻗﺪ ﻭﺿﻊ ﻳﺪﻩ ﻋﻠﻴﻪ‪» :‬ﻣﺎﺫﺍ ﺗﺮﻳﺪ؟ ﺇﻥ‬ ‫ﺷﺌﺖ ﻏﺮﺳﺘﻚ ﻓﻮﻕ ﺃﻋﻠﻰ ﺭﺍﺑﻴﺔ ﻣﻦ ﻗﻤﻢ ﺍﻷﺭﺽ‪،‬‬ ‫َ‬ ‫ﳔﻠﺔ ﺳﺤﻮﻗﴼ‪ ،‬ﻳﺘﻤﺘﻊ ﺍﻟﻨﺎﺱ ﺑﺜﻤﺎﺭ َ‬ ‫ِﻙ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ«‪،‬‬ ‫ﻭﻟﻜﻦ ﺍﳉﺬﻉ ﱂ ﻳﻌﺠﺒﻪ ﺫﻟﻚ‪ .‬ﻗﺎﻝ ﻟﻪ ﻣﻦ ﺧﻼﻝ ﻣﺎ‬ ‫ﺘﺮﺟﻢ ﺇﻟﻴﻪ ﺫﻟﻚ ﺍﳊﻨﲔ ﻭﺍﻷﻧﲔ‪» :‬ﻻ‪ ،‬ﺃﺭﻳﺪ ﻗﺮﺑﻚ‪،‬‬ ‫ﻳُ َ‬ ‫ﺃﺭﻳﺪ ﺍﻟﻘﺮﺏ ﻣﻨﻚ«‪.‬‬ ‫ﺃﻟﺴﻨﺎ ﺃﺣﺮﻯ ﺑﺄﻥ ﻧﻘﻮﻝ ﻫﺬﺍ ﳊﺒﻴﺒﻨﺎ ﺍﳌﺼﻄﻔﻰ ‪‬؟‬ ‫ﺑﻴﻨﻨﺎ ﻭﺑﻴﻨﻪ ﺃﺯﻣﻨﺔ ﻃﻮﻳﻠﺔ ﺣﺎﻟﺖ ﺩﻭﻥ ﺭﺅﻳﺘﻨﺎ ﻟﻪ ﻭﻗﺮﺑﻨﺎ‬ ‫ﻣﻨﻪ‪ ،‬ﺃﻟﺴﻨﺎ ﺃَ ْﻭﱃ ﻣﻦ ﻫﺬﺍ ﺍﳉﺬﻉ ﺑﺄﻥ ﻧﻘﻮﻝ ﻟﻪ‪» :‬ﻧﺮﻳﺪ‬ ‫ﻗﺮﺑﻚ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ«‪.‬‬ ‫ﺗﻠﻤﺴﻮﺍ ﳏﺒﺔ ﺭﺳﻮﻝ ﺍﷲ ﺑﲔ ﺟﻮﺍﳓﻜﻢ‪،‬‬ ‫ﺍﳊﺐ‪ّ ...‬‬ ‫ﺇﻥ ﻋﺪﰎ ﺇﱃ ﺃﻧﻔﺴﻜﻢ ﻓﻮﺟﺪﰎ ﺃﻥ ﳏﺒﺔ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻷﻫﻞ‬ ‫ّﺒﺖ ﻋﻠﻰ ﳏﺒﺔ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻓﺎﻋﻠﻤﻮﺍ‬ ‫ﻭﺍﻟﻌﺸﲑﺓ ﻗﺪ ﺗﻐﻠ ْ‬ ‫ﺃﻧﻜﻢ ﺗﻌﺎﻧﻮﻥ ﰲ ﺣﻴﺎﺗﻜﻢ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻦ ﻣﺸﻜﻠﺔ ﻻ‬ ‫ّ‬ ‫ﺣﻞ ﳍﺎ‪ .‬ﻭﻣﻬﻤﺎ ﻗَ ّﺪﻣﺖ ﺍﻟﻌﻘﻮﻝ ﻭﺍﻷﻓﻜﺎﺭ ﺣﻠﻮﻻً‬ ‫ﻓﺎﻟﻌﻘﻼﻧﻴﺔ ﻻ ﺗﻘﺪﻡ ﰲ ﻣﺜﻞ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ًّ‬ ‫ﺣﻼ ﻧﺎﺟﺰﴽ‪،‬‬ ‫ﺍﻟﻘﻠﺐ ﻫﻮ ﺍﻟﺬﻱ ﻳﻘﺪﻡ ﺍﳊﻞ‪ .‬ﺍﻟﻌﻘﻞ ﻳﺸﲑ ﻛﻤﺎ ﻳﺸﲑ‬ ‫ﺍﻟﺸﺮﻃﻲ ﳌﻦ ﺗﺎﻩ ﻋﻦ ﺍﻟﻄﺮﻳﻖ ﺇﱃ ﺍﳉﺎﺩﺓ ﺍﻟﱵ ﻳﻨﺒﻐﻲ‬ ‫ﺃﻥ ﻳﺴﻠﻜﻬﺎ‪ ،‬ﻭﻻ ﻳﻔﻌﻞ ﺍﻟﻌﻘﻞ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ؛ ﺃﻣﺎ‬ ‫ﺍﳊﺎﺩﻱ ﺍﻟﺬﻱ ﻳﺴﻮﻕ‪ ،‬ﻭﻳﺪﻓﻊ ﺇﱃ ﺍﻟﻄﺮﻳﻖ ﻓﻬﻮ ﺍﳊﺐ‪،‬‬ ‫ﺍﳌﺆﻣﻦ ﻳﺮﻛﻞ ﺑﻘﺪﻣﻪ ﺍﻟﺪﻧﻴﺎ ﻭﺃﻫﻮﺍﺀﻫﺎ‪،‬‬ ‫ﻫﻮ ﺍﻟﺬﻱ ﳚﻌﻞ َ‬ ‫ﻫﻮ ﺍﻟﺬﻱ ﳚﻌﻞ ﺍﳌﺆﻣﻦ ﻳﺮﻛﻞ ﺑﻘﺪﻣﻪ ﻛﻞ ﻣﺎ ﻳﻨﺎﻓﺲ‬ ‫ﺩﻳﻦ ﺍﷲ ِ‬ ‫ﻭﺷ ْﺮﻋﺔ ﺍﷲ ﻭﺃﻭﺍﻣﺮ ﺍﷲ ‪ .‬ﻧﻌﻢ‪ ،‬ﻫﺬﻩ ﻫﻲ‬ ‫ﺍﻟﻐﺎﻳﺔ ﺍﻷﻭﱃ ﻣﻦ ﺍﺣﺘﻔﺎﺋﻨﺎ ﲟﻮﻟﺪ ﺍﳌﺼﻄﻔﻰ ‪ ،‬ﻭﺇﻧﲏ‬ ‫ﻷﺳﺄﻝ ﺍﷲ ﺃﻥ ﳚﻌﻞ ﻗﻠﻮﺑﻨﺎ ﺃﻭﻋﻴﺔ ﺻﺎﻓﻴﺔ ﳊﺐ ﺍﷲ‬ ‫ﺃﻭﻻً ﻭﳊﺐ ﺣﺒﻴﺒﻪ ﺍﳌﺼﻄﻔﻰ ‪ ‬ﺛﺎﻧﻴﴼ‪.‬‬ ‫‪ .٢‬ﺍﻟﺘﺄﺳﻲ‬ ‫ﺍﻟﻐﺎﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ ﺍﺣﺘﻔﺎﺋﻨﺎ ﺑﺬﻛﺮﻯ ﺣﺒﻴﺒﻨﺎ‬ ‫ﺍﳌﺼﻄﻔﻰ ‪ ‬ﺃﻥ ﳒﺪﺩ ﺍﻟﺒﻴﻌﺔ ﻟـﻪ‪ ،‬ﻳﻘﻮﻝ ﺍﷲ ﻋﺰ‬ ‫ﻭﺟﻞ‪﴿ :‬ﻗ ْ‬ ‫ﷲ ﻓَﺎﺗﱠﺒ ُِﻌﻮﻧِﻲ ﻳُ ْﺤﺒِﺒْ ُﻜ ُﻢ‬ ‫ُﻞ ﺇ ِْﻥ ُﻛﻨْﺘُ ْﻢ ﺗُ ِﺤﺒﱡﻮ َﻥ ﺍ َ‬ ‫ﺍﷲُ َﻭﻳَ ْﻐﻔ ِْﺮ ﻟَ ُﻜ ْﻢ ُﺫﻧُﻮﺑَ ُﻜ ْﻢ﴾ )ﺁﻝ ﻋﻤﺮﺍﻥ‪﴿ ،(٣١ :‬ﻗ ْ‬ ‫ُﻞ ﺇ ِْﻥ‬ ‫ُﻛﻨْﺘُ ْﻢ ﺗُ ِﺤﺒﱡﻮ َﻥ ﺍﷲَ ﻓَﺎﺗﱠﺒ ُِﻌﻮﻧِﻲ﴾ ﺃﻱ ﻓﺎﺗﺒﻌﻮﺍ ﺭﺳﻮﻝ ﺍﷲ‪،‬‬ ‫ِ‬ ‫ﻻﺣﻈﻮﺍ ﻫﺬﺍ ﺍﻟﺮﺑﻂ‪ ،‬ﻳﻘﻮﻝ ﱄ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪» :‬ﺃﲢﺒﲏ؟‬ ‫ﺃﲢﺐ ﻣﻮﻻﻙ ﻭﺧﺎﻟﻘﻚ؟«‪» ،‬ﻧﻌﻢ ﻳﺎ ﺭﺏ«‪ .‬ﻗَ ﱢﺪﻡ‬

‫‪ ‬‬ ‫»ﻳﻜﻔﻲ ﳏﻤﺪﴽ ]‪ [‬ﻓﺨﺮﴽ ﺃﻧّﻪ ﺧﻠّﺺ ﺃﻣ ًﺔ ﺫﻟﻴﻠ ًﺔ َﺩ َﻣﻮﻳ ًﺔ ﻣﻦ ﳐﺎﻟﺐ ﺷﻴﺎﻃﲔ ﺍﻟﻌﺎﺩﺍﺕ ﺍﻟﺬﻣﻴﻤﺔ‪،‬‬ ‫ﻗﻲ ﻭﺍﻟﺘﻘﺪﻡ؛ ﻭﺃ ّﻥ ﺷﺮﻳﻌ َﺔ ﳏﻤ ٍﺪ ]‪ [‬ﺳﺘﺴﻮ ُﺩ ﺍﻟﻌﺎﱂ ﻻﻧﺴﺠﺎﻣﻬﺎ ﻣﻊ ﺍﻟﻌﻘﻞ‬ ‫ﻭﻓﺘﺢ ﻋﻠﻰ ﻭﺟﻮﻫﻬﻢ َ‬ ‫ﻃﺮﻳﻖ ﱡ‬ ‫ﺍﻟﺮ ّ‬ ‫ﻭﺍﳊﻜﻤﺔ‪«.‬‬ ‫ﺍﻷﺩﻳﺐ ﺍﻟﺮﻭﺳﻲ ﺗﻮﻟﺴﺘﻮﻱ‬

‫ﺍﻟﺘﺄﺳﻲ ‪ -‬ﺍﻷﺧﻼﻕ‬ ‫ﺍﳊﺐ ‪ّ -‬‬

‫ﺃﻫﺪﺍﻑ ﺍﻻﺣﺘﻔﺎﻝ ﲟﻮﻟﺪ ﺳﻴﺪ ﺍﻷﻧﺎﻡ‬ ‫ﺃ‪.‬ﺩ‪ .‬ﳏﻤﺪ ﺳﻌﻴﺪ ﺭﻣﻀﺎﻥ ﺍﻟﺒﻮﻃﻲ *‬

‫ﻟﻘﺪ ﺻﺢ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﺃﻧﻪ ُﺭﺋﻲ ﰲ ﻳﻮﻡ ﻣﻦ ﺃﻳﺎﻡ‬ ‫ل‬ ‫ﺍﻻﺛﻨﲔ ﺻﺎﺋﻤﴼ‪ ،‬ﻓﺴﺄﻟﻪ ﺃﺣﺪ ﺍﻟﺼﺤﺎﺑﺔ ﻋﻦ ﺫﻟﻚ ‪-‬ﻭﺍﻟﺸﻬﺮ‬ ‫ﻟﺪﺕ ﻓﻴﻪ« )ﺭﻭﺍﻩ‬ ‫ﻟﻴﺲ ﺷﻬﺮ ﺭﻣﻀﺎﻥ‪ -‬ﻓﻘﺎﻝ ‪ ‬ﻟَﻪ‪» :‬ﺫﺍﻙ ﻳﻮ ٌﻡ ُﻭ ُ‬ ‫ﺻﺢ‬ ‫ﻣﺴﻠﻢ(‪ .‬ﻭﻫﺬﺍ ﻳﻌﲏ ﺃﻧﻪ ‪ ‬ﻳَﺤﺘﻔﻲ ﺑﺎﻟﻴﻮﻡ ﺍﻟﺬﻱ ﻭﻟﺪ ﻓﻴﻪ‪ .‬ﻓﻘﺪ ّ‬ ‫ﺃﻧﻪ ﻭﻟﺪ ﻳﻮﻡ ﺍﻻﺛﻨﲔ‪ ،‬ﻭﺗﻮﰲ ﺃﻳﻀﴼ ﻳﻮﻡ ﺍﻻﺛﻨﲔ‪ ،‬ﻭﻣﻌﺎﺫ ﺍﷲ ﺃﻥ‬ ‫ُ‬ ‫ﺍﺣﺘﻔﺎﻝ ﺍﳌﺼﻄﻔﻰ ‪ ‬ﺑﻴﻮﻡ ﻭﻻﺩﺗﻪ ﻋﻦ ﻃﺮﻳﻖ ﺻﻴﺎﻡ ﺫﻟﻚ‬ ‫ﻳﻜﻮﻥ‬ ‫ﺍﻟﻴﻮﻡ ﺑﺪﺍﻓﻊ ﻣﻦ ﺍﻟﺘﺒﺎﻫﻲ‪ ،‬ﻣﻌﺎﺫ ﺍﷲ‪ ،‬ﻭﺇﳕﺎ ﻫﻮ ﺷﻜﺮ ﷲ ﺳﺒﺤﺎﻧﻪ‬ ‫ﻭﺗﻌﺎﱃ ﺃﻥ ﺍﺻﻄﻔﺎﻩ ﻭﺃﺭﺳﻠﻪ ﺭﲪﺔ ﻟﻠﻌﺎﳌﲔ‪ .‬ﰒ ﺇﻧﻪ ﺗﻌﻠﻴﻢ ﻟﻨﺎ ﳓﻦ‬ ‫ﻣﺼﺪﺭ ﺍﻟﺮﲪﺔ ﳛﺘﻔﻲ‬ ‫ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺃﻣﺔ ﺍﳌﺼﻄﻔﻰ ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ‬ ‫ُ‬ ‫ﺑﻴﻮﻡ ﻭِﻻﺩﺗﻪ‪ ،‬ﻓﺎﻟﻨﺎﺱ ﺍﻟﺬﻳﻦ ﺗﻠﻘﱠﻮﺍ ﻫﺬﻩ ﺍﻟﺮﲪﺔ ﻭﺃﻛﺮﻣﻬﻢ ﺍﷲ ﻋﺰ‬ ‫ﻭﺟﻞ ‪‬ﺎ ﺃَ ْﻭﱃ ﺑﺎﻻﺣﺘﻔﺎﺀ ﻭﺍﻻﺣﺘﻔﺎﻝ ﺑﻴﻮﻡ ﻭﻻﺩﺗﻪ ‪.‬‬

‫ﻭﻫﺎ ﳓﻦ ﰲ ﺍﻷﻳﺎﻡ ﺍﻟﱵ ﺗﻔﻮﺡ ﻓﻴﻬﺎ ﺫﻛﺮﻯ ﻭﻻﺩﺓ ﺍﳌﺼﻄﻔﻰ‬ ‫‪ ،‬ﻭﻻ ﺷﻚ ﺃﻥ ﻣﻦ ﺩﻭﺍﻋﻲ ﲡﺪﻳﺪ ﺍﻟﺒَﻴﻌﺔ ﻟﺮﺳﻮﻝ ﺍﷲ ﻭﲡﺪﻳﺪ‬ ‫ﺍﳌﺤﺒﺔ ﻟﻪ ﻭﺍﻟﻨﻈﺮ ﺇﱃ ﺣﻘﻴﻘﺔ ﺍﺗﺒﺎﻋﻨﺎ ﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺃﻥ‬ ‫ﺑﺬﻛﺮﻯ ﻭﻻﺩﺗﻪ‪ ،‬ﻻ ﻟﺬﺍﺕ ﺍﻻﺣﺘﻔﺎﺀ‪.‬‬ ‫ﳓﺘﻔﻲ َ‬

‫ﻟﻴﺲ ﺍﻻﺣﺘﻔﺎﺀ ﻣﻘﺼﻮﺩﴽ ﺑﺬﺍﺗﻪ ﻭﺇﳕﺎ ﻫﻮ ﻭﺳﻴﻠ ٌﺔ ﺇﱃ ﻫﺪﻑ؛‬ ‫ﺍﻟﻐﺮﺽ ﺍﻷﻭﻝ‪ ،‬ﰒ‬ ‫ﺍﳍﺪﻑ ﺃﻥ ﳒﺪﺩ ﺣﺒﻨﺎ ﻟﻠﻤﺼﻄﻔﻰ ‪ ،‬ﻓﻬﺬﺍ ﻫﻮ َ‬ ‫ﻧﺘﺄﺳﻰ ﺑﺎﳌﺼﻄﻔﻰ ‪ ‬ﻭﻫﺬﺍ ﻫﻮ ﺍﳍﺪﻑ ﺍﻟﺜﺎﱐ‪ ،‬ﻭﺻﺪﻕ ﺍﷲ ﺇﺫ‬ ‫ﺃﻥ ّ‬ ‫ﻗﺎﻝ‪﴿ :‬ﻟَ َﻘ ْﺪ َﻛﺎ َﻥ ﻟَ ُﻜ ْﻢ ﻓِﻲ َﺭ ُﺳ ِ‬ ‫ﻮﻝ ﺍﷲِ ﺃُ ْﺳ َﻮﺓٌ َﺣ َﺴﻨٌَﺔ﴾ )ﺍﻷﺣﺰﺍﺏ‪،(٢١ :‬‬

‫ﺍﳍﺪﻑ ﺍﻟﺜﺎﻟﺚ ﺃﻥ ﳒﻌﻞ ﻣﻦ ﺍﻷﺧﻼﻕ ﺍﻟﱵ ﺃﻛﺮﻡ ﺍﷲ ﻋﺰ ﻭﺟﻞ ‪‬ﺎ‬ ‫ﻭﺃﺳﺎﺱ ﺣﻮﺍﺭﻧﺎ ﻣﻊ ﻋﺒﺎﺩ‬ ‫ﺭﺳﻮﻟﻪ ﳏﻤﺪﴽ ‪ ‬ﻣﻨﻬﺞ ﺩﻋﻮﺗﻨﺎ ﺇﱃ ﺍﷲ‪،‬‬ ‫َ‬ ‫ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ ،‬ﻓﺄﻧﻌِﻢ ﺑﺎﻻﺣﺘﻔﺎﻝ ﺑﺬﻛﺮﻯ ﻣﻮﻟﺪ ﺍﳌﺼﻄﻔﻰ ‪‬‬ ‫ﻋﻨﺪﻣﺎ ﻳﻜﻮﻥ ُﺳﻠﱠﻤﴼ ﻟﺒﻠﻮﻍ ﻫﺬﻩ ﺍﻷﻫﺪﺍﻑ ﺍﻟﺜﻼﺛﺔ‪.‬‬

‫ﺍﳊﺐ‬ ‫‪ّ .١‬‬ ‫ﺍﳍﺪﻑ ﺍﻷﻭﻝ ﺗﻐﺬﻳﺔ ﳏﺒّﺘﻨﺎ ﻟﺮﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻻ ﺃﻗﻮﻝ ﺇﳚﺎﺩ‬ ‫ﳏﺒﺘﻨﺎ‪ ،‬ﻓﺄﻧﺎ ﻻ ﺃﺗﺼﻮﺭ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﺍﻟﺪﻧﻴﺎ ﻣﺴﻠﻢ ﺁﻣﻦ ﺑﺎﷲ ﻭﺁﻣﻦ‬ ‫ِﻋﺎﺀ ﳌﺤﺒﺔ ﻫﺬﺍ ﺍﻟﺮﺳﻮﻝ ﺍﻟﺬﻱ‬ ‫ﺑﻨﺒﻮﺓ ﳏﻤﺪ ‪ ‬ﰒ ﱂ ﻳُﺼﺒﺢ ﻗﻠﺒﻪ ﻭ ً‬ ‫ِﻦ ﺃَﻧْ ُﻔ ِﺴ ُﻜ ْﻢ‬ ‫ﺟﺎﺀ ُﻛ ْﻢ َﺭ ُﺳﻮ ٌﻝ ﻣ ْ‬ ‫ﺍﺻﻄﻔﺎﻩ ﺍﷲ ﻭﺃﺭﺳﻠﻪ ﺭﲪﺔ ﻟﻨﺎ‪﴿ :‬ﻟَ َﻘ ْﺪ َ‬ ‫ﻴﻢ﴾‬ ‫ِﻳﺺ َﻋﻠَﻴْ ُﻜ ْﻢ ﺑِﺎﻟْ ُﻤ ْﺆ ِﻣﻨِ َ‬ ‫َﻋﺰِﻳ ٌﺰ َﻋﻠَﻴْ ِﻪ ﻣﺎ َﻋﻨِﺘﱡ ْﻢ َﺣﺮ ٌ‬ ‫ﲔ َﺭ ُﺅﻭﻑٌ َﺭ ِﺣ ٌ‬

‫)ﺍﻟﺘﻮﺑﺔ‪.(١٢٨ :‬‬

‫ﻣﺆﻣﻦ ﺑﺎﷲ ﻭﺑﺮﺳﻮﻝ ﺍﷲ ﰒ ﻻ ﻳﻜﻮﻥ ﳏﺒﴼ ﷲ؟! ﻫﺬﺍ ﺃﻣﺮ ﻻ‬ ‫ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ‪ ،‬ﻭﻟﻜﻦ ﺍﳌﺄﻣﻮﻝ ﻣﻦ ﺍﺣﺘﻔﺎﺋﻨﺎ ﻭﺍﺣﺘﻔﺎﻟﻨﺎ ﺑﺬﻛﺮﻯ‬ ‫ﻣﻮﻟﺪ ﺍﳌﺼﻄﻔﻰ ‪ ‬ﺃﻥ ﺗُﻤﺘﱢﻌﻨﺎ ﺫﻛﺮﺍﻩ ﲟﺰﻳﺪ ﻣﻦ ﳏﺒﺘﻪ ﻭﺃﻥ ﺗﺘﺠﺪﺩ‬ ‫ﺻﺢ‬ ‫ﳏﺒﺘُﻪ ‪ ‬ﰲ ﺃﻋﻤﺎﻕ ﻧﻔﻮﺳﻨﺎ‪ .‬ﻭﳓﻦ ﻧﻌﻠﻢ ﺃﻧﻪ ‪ ‬ﻗﺎﻝ ﻓﻴﻤﺎ ّ‬ ‫ﺃﺣﺐ ﺇﻟﻴﻪ ﻣﻦ ﻣﺎﻟﻪ ﻭﻭﻟﺪﻩ‬ ‫ﻋﻨﻪ‪» :‬ﻻ ﻳﺆﻣﻦ ﺃﺣ ُﺪﻛﻢ ﺣﺘّﻰ ﺃﻛﻮﻥ ّ‬ ‫ﻭﺍﻟﻨﺎﺱ ﺃﲨﻌﲔ« )ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ(‪ .‬ﱂ ﻳَﻘُﻞ ﺍﳌﺼﻄﻔﻰ ‪ ‬ﻫﺬﺍ ﺍﻟﻜﻼﻡ‬ ‫ﺇﻃﺮﺍﺀ ﻟﻨﻔﺴﻪ ‪-‬ﻻ‪ ،‬ﻣﻌﺎﺫ ﺍﷲ‪ -‬ﻭﺇﳕﺎ ﺑﻠﱠ َﻐﻨﺎ ﻣﺎ ﺃﻣﺮﻩ ﺍﷲ ﻋﺰ ﻭﺟﻞ‬ ‫ً‬ ‫ﺃﻥ ﻳﺒﻠﱢﻐﻨﺎ ﺇﻳﺎﻩ‪ .‬ﺃ َﻣﺮﻩ ﺍﷲ ﺃﻥ ﻳﻌﻠﱢﻤﻨﺎ ﺑﺄﻥ ﳏﺒﺘﻨﺎ ﻟﺮﺳﻮﻝ ﺍﷲ ﺟﺰﺀ ﻻ‬ ‫ﺍﻟﺴﻨﺔ ﺍﻷﻭﱃ ‪ -‬ﺍﻟﻌﺪﺩ )‪٢٠٠٦ (٣‬‬

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‫ﻭﺗﻔﺮﺳﺖ ﰲ ﺃﻋﻴﻨﻨﺎ ﻭﲤﻌﻨﺖ ﻭﻛﺄ‪‬ﺎ ﺳﺤﺮﺗﻨﺎ ﺑﻄﻌﻤﻬﺎ‬ ‫ﻭﺑﻼﻏﺘﻬﺎ ﻣﻦ ﺭﺃﺳﻨﺎ ﺣﱴ ﺃﲬﺺ ﻗﺪﻣﻴﻨﺎ‪ .‬ﻛﺎﻥ ﻫﺬﺍ‬ ‫ﺍﻷﻣﺮ ﺧﺼﻠﺔ ﻣﻦ ﺧﺼﺎﻟﻚ ﺗﻔﺮﺩﺕ ‪‬ﺎ‪ ،‬ﻭﺳﺠﻴﺔ ﻣﻦ‬ ‫ﺳﺠﺎﻳﺎﻙ ﱂ ﻳﺸﺎﺭﻛﻚ ﻓﻴﻬﺎ ﺃﺣﺪ‪.‬‬

‫ﻛﺎﻧﺖ ﺭﺳﺎﻟﺘﻚ ﻋﺎﳌﻴﺔ‬ ‫ﻭﻛﻮﻧﻴﺔ‪ ،‬ﻟـﺬﺍ ﻛﺎﻥ‬ ‫ﻛﻞ ﺷـﺨﺺ ﻳﺄﺧﺬ‬ ‫ﻣﻨﻬﺎ ﺣﺴـﺐ ﺳـﻌﺔ‬ ‫ﻗﻠﺒﻪ ﻭﻳﻘﻴّﻤﻬﺎ ﺣﺴﺐ‬ ‫ﻗﺎﺑﻠﻴﺘﻪ ﻭﺣﺴﺐ ﺟـﻮ‬ ‫ﻗﻠﺒﻪ ﻭﺃﺣﻮﺍﻟـﻪ‪ .‬ﻭﺫﻟﻚ‬ ‫ﺑﻔﻀﻞ ﺍﻟﻄﺎﺑﻊ ﺍﻟﻔﻄﺮﻱ‬ ‫ﻓﻴﻬﺎ‪ ،‬ﻭﻛﻮﻥ ﺍﻷﺣﻜﺎﻡ‬ ‫ﺍﻟﺘﺸﺮﻳﻌﻴﺔ ﻓﻴﻬﺎ ﻣﺴﺎﻳﺮﺓ‬ ‫ﻟﻠﻘﻮﺍﻧﲔ ﺍﻟﺴـﺎﺋﺪﺓ ﰲ‬ ‫ﺍﻟﻜﻮﻥ ﻭﻣﻮﺍﻓﻘﺔ ﻟﻠﻄﺎﺋﻒ‬ ‫ﺍﻟﻘﻠﺒﻴﺔ ﻭﺍﻟﺮﻭﺣﻴﺔ ﻭﺍﻟﻌﻘﻠﻴﺔ‬ ‫ﺍﳌﻮﺟﻮﺩﺓ ﰲ ﺍﻹﻧﺴﺎﻥ‪.‬‬

‫ﺍﺳﺘﻄﻌﺖ ﺃﻥ ﲣﺎﻃﺐ ﺍﻟﻨﺎﺱ ﲨﻴﻌﴼ ﺧﻄﺎﺑﴼ ﻳﻌﻠﻮ‬ ‫َ‬ ‫ﻋﻠﻰ ﲨﻴﻊ ﺍﳌﺸﺎﺭﺏ ﻭﺍﻟﺜﻘﺎﻓﺎﺕ ﺍﳋﺎﺻﺔ‪ ،‬ﻭﻟﻜﻦ‬ ‫ﺑﺄﺳﻠﻮﺏ ﻓﺎﺋﻖ ﺍﳉﻤﺎﻝ ﺳﺎﻣﻲ ﺍﻟﺪﺭﺟﺎﺕ ﻻ ﳚﺮﺡ‬ ‫ﺃﺣﺪﴽ ﻭﻻ ﳜﺪﺵ ﻣﺸﺎﻋﺮﻩ‪ ...‬ﲣﺎﻃﺐ ﻛﻞ ﺍﻟﻨﺎﺱ‬ ‫ﻓﺘﺆﺛﺮ ﰲ ﺍﻷﺭﻭﺍﺡ ﺍﳌﻬﻴﺄﺓ ﻭﺗﻮﻗﻈﻬﺎ‪ .‬ﺧﻄﺎﺑﻚ ﺑﻠﻴﻎ‪...‬‬ ‫ﺧﻄﺎﺏ ﺫﻭ ﺭﻣﻮﺯ ﺧﺎﺻﺔ ﻭﺇﺷﺎﺭﺍﺕ ﻭﺇﳝﺎﺀﺍﺕ ﺗﻘﻮﻡ‬ ‫ﲟﻀﺎﻋﻔﺔ ﻣﻌﲎ ﺍﻟﺘﻌﺎﺑﲑ ﻭﺗُﻌﻤﻘﻬﺎ ﻭﺗُﺠﺴﺪﻫﺎ‪ ...‬ﻟﻘﺪ‬ ‫ﻓﺘﺤﺖ ﺃﺑﻮﺍﺏ ﺃﺳﺮﺍﺭ ﺍﻷﺷﻴﺎﺀ ﻭﺍﳊﻮﺍﺩﺙ ﺃﻣﺎﻡ ﻣﻦ‬ ‫ﺳﻴﺄﰐ ﻣﻦ ﺑﻌﺪﻙ‪ ،‬ﺑﻞ ﻓﺘﺤﺘﻬﺎ ﻋﻠﻰ ﻣﺼﺎﺭﻳﻌﻬﺎ ﺃﻣﺎﻡ‬ ‫ﺑﻌﻀﻬﻢ ﺣﱴ ﲰﻮﺍ ﺇﱃ ﺗﺬﻭﻕ ﻧﺸﻮﺓ ﻋﺎﱂ ﺁﺧﺮ‪...‬‬ ‫ﻧﺸﻮﺓ ﻻ ﺗﺒﻠﻐﻬﺎ ﺃﻱ ﻧﺸﻮﺓ ﺃﺧﺮﻯ ﻭﻻ ﺗﺮﻗﻰ ﺇﻟﻴﻬﺎ‪.‬‬ ‫ﻭﳓﻦ ﻻ ﻧﺰﺍﻝ ﳓﺘﻔﻆ ﰲ ﻗﻠﻮﺑﻨﺎ ‪‬ﺒﺎﺕ ﺍﻟﺴﻤﺎﺀ‬ ‫ﻭﻫﺪﺍﻳﺎﻫﺎ )ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ( ﻭﻋﻨﺪﻣﺎ ﻧﻘﻮﻡ ﺑﺎﻟﺘﻌﺒﲑ‬ ‫ﻋﻨﻬﺎ ﻭﺗﺮﲨﺘﻬﺎ ﺇﱃ ﺍﻟﻮﺍﻗﻊ ﺑﺘﻌﺎﺑﲑ ﺟﺪﻳﺪﺓ ﺣﺴﺐ‬ ‫ﻣﻘﺘﻀﻴﺎﺕ ﺍﻟﻌﺼﺮ ﻧﺘﺬﻛﺮﻙ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ‪ ،‬ﻟﻴﺲ ﻣﺮﺓ‬ ‫ﻭﺍﺣﺪﺓ ﺑﻞ ﺃﻟﻒ ﻣﺮﺓ‪ ...‬ﻭﻣﻦ ﺃﻋﻤﺎﻕ ﻗﻠﻮﺑﻨﺎ ﻧﻨﺤﲏ‬ ‫ﺇﺟﻼﻻً ﻟﻚ ﻭﺗﻮﻗﲑﴽ‪ .‬ﻓﻬﺬﺍ ﺣﻖ ﻟﻚ‪ ،‬ﻛﻤﺎ ﻫﻮ‬ ‫ﻭﺍﺟﺐ ﻋﻠﻰ ﲨﻴﻊ ﺭﻋﺎﻳﺎﻙ ﻭﺃﺗﺒﺎﻋﻚ ﺍﻟﺬﻳﻦ ﺗﻨﺒﺾ‬ ‫ﻗﻠﻮ‪‬ﻢ ﺑﺎﻟﻮﻓﺎﺀ ﻟﻚ‪.‬‬ ‫ﺃﻧﺖ ﻫﺒﺔ ﻟﻠﻜﻮﻥ ﻣﻦ ﻗِﺒَﻞ ﺍﳋﺎﻟﻖ ﺟﻞ ﻭﻋﻼ ﻻ ﻧﻈﲑ‬ ‫ﳍﺎ ﻭﻻ ﻣﺜﻴﻞ‪ ،‬ﻭﺭﺳﺎﻟﺘﻚ ﻭﺗﻌﺎﻟﻴﻤﻚ ﺃﻣﺎﻧﺔ ﻣﻨﻪ ﺗﻌﺎﱃ‬ ‫ﺃﺻﺒﺤﺖ ﻋﻨﺪ ﺍﻟﺬﻳﻦ ﻋﺮﻓﻮﺍ ﻫﺬﺍ ﻭﺃﺩﺭﻛﻮﻩ‬ ‫ﺇﻟﻴﻚ‪ .‬ﻟﻘﺪ‬ ‫َ‬ ‫ﺃﻋ ّﺰ ﻭﺃﺣﺐ ﻣﻦ ﺃﺭﻭﺍﺣﻬﻢ‪ ،‬ﻓﻘﺪ ﻋﻠﻤﻮﺍ ﻣﺪﻯ َﺩﻳﻨﻬﻢ‬ ‫ﻟﻚ‪ .‬ﻟﺬﺍ ﻓﻤﺎ ﻓﺘﺌﻮﺍ ﳐﻠﺼﲔ ﻟﻚ ﻭﺃﻭﻓﻴﺎﺀ‪ ،‬ﻭﻗﺪ ﺣﺼﻠﻮﺍ‬ ‫ﻋﻠﻰ ﺃﺿﻌﺎﻑ ﻭﺃﺿﻌﺎﻑ َ‬ ‫ﻣﻘﺎﺑﻞ ﻫﺬﺍ ﺍﻟﻮﻓﺎﺀ‪.‬‬ ‫ﻭﻟﻜﻦ ﺟـﺎﺀ ﻳﻮﻡ ﻇﻬﺮ ﻓﻴﻪ ﺑﻌﺾ ﺍﳌﺨﺘﻠﲔ ﻧﻔﺴﻴّﴼ‬ ‫ﻭﻋﻘﻠﻴّﴼ ﻣﻦ ﺟﺤﻮﺭﻫﻢ ﻣﻦ ﻣﻨﺘﺴﱯ ﺛﻘﺎﻓﺎﺕ ﺃﺧﺮﻯ‬ ‫ﻭﻗﺎﺀﻭﺍ ﺃﻗـﺬﺍﺭ ﻛﻔﺮ ﻗﻠﻮ‪‬ﻢ ﻭﺃﺭﺟﺎﺳـﻬﺎ ﻭﺑﺪﺃﻭﺍ‬ ‫ﻳﺘﺤﺮﺷﻮﻥ ﺑﻚ ﻭﻳﺼﻤﻮﻧﻚ –ﺣﺎﺷﺎﻙ ﺃﻟﻒ ﻣﺮﺓ‪-‬‬ ‫ﺑﺎﻟﺒﺪﺍﻭﺓ‪ ،‬ﻭﻳَ ِﺼ ُﻤﻮﻥ ﺻﻮﺕ ﺍﻟﺴﻤﺎﺀ ﻭﺭﺳﺎﻟﺘﻚ ﺑﺄ‪‬ﺎ‬ ‫»ﻗﺎﻧـﻮﻥ ﺍﻟﺼﺤﺮﺍﺀ«‪ ،‬ﻭﳛﺎﻭﻟﻮﻥ ﺣﺒﺴﻚ ﰲ ﻋﻬﺪ‬ ‫ﻣﻌﲔ‪ ،‬ﻭﻳﺘﺠﺮﺃﻭﻥ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺑﺄﻧﻚ ﺗﻌﻮﺩ »ﻟﺬﻟﻚ‬

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‫ﺍﻟﺴﻨﺔ ﺍﻷﻭﱃ ‪ -‬ﺍﻟﻌﺪﺩ )‪٢٠٠٦ (٣‬‬

‫ﺍﻟﻌﻬﺪ ﻭﻟﺬﻟﻚ ﺍﻟﻘﻮﻡ«‪ ،‬ﻭﺷﺠﻌﻮﺍ ‪‬ﺬﺍ ﻋﺎﳌﴼ ﻣﻠﻴﺌﴼ‬ ‫ﺑﺎﻷﺣﻘﺎﺩ ﻭﺍﳋﺼﻮﻣﺎﺕ ﻭﺍﻟﻌﺪﺍﻭﺍﺕ‪ ،‬ﻭﺍﺳﺘﻌﺎﻧﻮﺍ ﻋﻠﻰ‬ ‫ﺫﻟﻚ ﺑﺮﺳﻮﻡ ﻛﺎﺭﻳﻜﺎﺗﲑﻳﺔ ﺷﻨﻴﻌﺔ ﺑﻌﻴﺪﺓ ﻋﻦ ﺍ ُ‬ ‫ﳋﻠﻖ؛‬ ‫ﺗﻌﺮﺿﺖ ﳉﺤﻮﺩ ﺃﺗﺒﺎﻋﻚ ﻭﻋﺪﻡ ﻭﻓﺎﺋﻬﻢ‪ ،‬ﻭﳍﺠﻮﻡ‬ ‫ﺃﻱ‬ ‫ْ‬ ‫َ‬ ‫ِﺴﻠَﻔﻨﺎ ﺍﻟﺼﺎﱀ‬ ‫ﺃﻋﺪﺍﺋﻚ‪ .‬ﻭﻟﻮ ﺗﺮﻛﻨﺎ ﺍﳉﻬﻮﺩ ﺍﳌﺒﺎﺭﻛﺔ ﻟ َ‬ ‫ﻭﺃﺟﺪﺍﺩﻧﺎ ﺍﻷﻭﻓﻴﺎﺀ ﺟﺎﻧﺒﴼ ﻓﺴﻨﺪﺭﻙ ﺑﺄﻧﻨﺎ ﱂ ﻧﺴﺘﻄﻊ‬ ‫ﺃﻥ ﻧُﻌ ِّﺮ َﻑ ﺍﻟﻌﺎﱂ ﺑﻚ‪ .‬ﻭﻛﻠﻤﺎ ﺗﺬﻛﺮﻧﺎ ﺍﻵﻥ ﳏﺎﻭﻻﺕ‬ ‫ﺟﺒﻬﺔ ﺍﻟﻜﻔﺮ ﻭﺍﻟﺘﻬﺠﻢ ﻋﻠﻴﻚ ﺗَ ْﻤﺘَﻤﻨﺎ‪» :‬ﻣﺎ ﺃﺟﺤﺪﻧﺎ‬ ‫ﻭﻣﺎ ﺃﺑﻌﺪﻧﺎ ﻋﻦ ﺍﻟﻮﻓﺎﺀ!!«‬ ‫ﻭﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﻛﻞ ﺷﻲﺀ ﻓﻼ ﻧﺸﻚ ﻣﻄﻠﻘﴼ ﺑﺄﻥ‬ ‫ﻋﻬﺪﴽ ﺟﺪﻳﺪﴽ ﺫﺍ ﺟﺬﻭﺭ ﻣﻌﻨﻮﻳﺔ ﻭﺭﻭﺣﻴﺔ ﻗﻮﻳﺔ‪ ،‬ﻭﺫﺍ‬ ‫ﺟﻴﻨﺎﺕ ﺻﺎﻓﻴﺔ‪ ...‬ﻋﻬﺪﴽ ﺯﺍﻫﺮﴽ ﺫﺍ ﺟـﻮ ﻭﻣﺎﺀ ﻭﺗﺮﺑﺔ‬ ‫ﺗﺒﺸﺮ ﺑﻌﺎﱂ ﺟﺪﻳـﺪ ﻗﺮﻳﺐ ﻣﻦ ﺭﺣﺎﺑﻚ ﺍﻟﱵ ﺗﻔﻮﺡ‬ ‫ﺷﻔﻘﺔ ﻭﺭﲪﺔ‪ ...‬ﻭﺳﻴﻜﻮﻥ ﻫﺬﺍ ﺑﻌﺜﴼ ﺟﺪﻳﺪﴽ ﺁﺟ ً‬ ‫ﻼ ﺃﻡ‬ ‫ﻋﺎﺟﻼ‪ .‬ﻟﻘﺪ ﺑﺪﺃ ﺍﻵﻻﻑ ﺑﻞ ﻣﺌﺎﺕ ﺍﻵﻻﻑ ﻣﻨﺬ ﺍﻵﻥ‬ ‫ﻳﻨﺘﻈﺮﻭﻥ ﻫﺬﺍ ﺍﻟﻌﻬﺪ ﺍﳉﺪﻳﺪ ﻭﻳﺘﺮﻗّﺒﻮﻧﻪ ﻭﻳﻌﻴﺸﻮﻥ‬ ‫ﻋﻠﻰ ﺃﻣﻠﻪ‪.‬‬ ‫ﻻ ﺃﺳﺘﻄﻴﻊ ﺃﻧﺎ‪ ،‬ﻭﻻ ﻳﺴﺘﻄﻴﻊ ﺍﻵﺧﺮﻭﻥ ﺃﻥ ﻳﻄﻠﺒﻮﺍ‬ ‫ﻣﻨﻚ ﺍﻟﻌﻔﻮ ﻭﺍﻟﺼﻔﺢ‪ ...‬ﻧﺴﺘﺤﻲ ﻣﻦ ﻫﺬﺍ ﻭﳔﺠﻞ‪...‬‬ ‫ﻭﻟﻜﻨﻨﺎ ﱂ ﻧﺸﻚ ﳊﻈﺔ ﻣﻦ ﺳﻌﺔ ﻛﺮﻣﻚ‪ .‬ﻭﰲ ﺃﺻﻌﺐ‬ ‫ﺍﻷﻭﻗﺎﺕ ﻭﺍﻷﺣﻮﺍﻝ‪ ،‬ﻋﻨﺪﻣﺎ ﺃﻇﻠﻤﺖ ﺁﻓﺎﻗﻨﺎ‪ ،‬ﻭﻫﺠﻢ‬ ‫ﺍﳋﺮﻳﻒ ﻋﻠﻴﻨﺎ‪ ،‬ﻭﺧﺮﺑﺖ ﺍﻟﻄﺮﻕ ﻭ‪‬ﺪﻣﺖ ﺍﳉﺴﻮﺭ‪...‬‬ ‫ﺣﱴ ﰲ ﻫﺬﻩ ﺍﻷﻭﻗﺎﺕ ﱂ ﻧﺼﺮﻑ ﻋﻴﻮﻧﻨﺎ ﻭﱂ ﻧﺒﻌﺪﻫﺎ‬ ‫ﻭﻛﺮﺭﻧﺎ ﻗﻮﻝ »ﻛﺘّﺎﳒﻲ‬ ‫ﻋﻦ ﺗﻌﻘﺐ ﺁﺛﺎﺭ ﻗﺪﻣﻴﻚ ّ‬ ‫ﺯﺍﺩﻩ«‪:‬‬ ‫»ﺃﻧﺖ ﻋﺰﻳﺰﻧـﺎ‪ ...‬ﻣﺮﺷﺪﻧـﺎ‪ ...‬ﺃﺳﺘﺎﺫﻧـﺎ‪...‬‬ ‫ﺳﻴﺪﻧﺎ‪ ...‬ﻧﻮﺭﻧﺎ ﺍﳌﻀﻲﺀ‪ ...‬ﺿﻴﺎﺀ ﻣﻌﻨﻮﻳﺎﺗﻨﺎ ﰲ‬ ‫ﺍﻟﺪﺍﺭﻳﻦ‪ ...‬ﻛﻞ ﺇﺧﻮﺍﱐ ﻣﺘﻔﻘﻮﻥ ﻋﻠﻰ ﻫﺬﺍ«‪ .‬ﻟﻨﻌﺒِّﺮ‬ ‫ﻣﺮﺓ ﺑﻌﺪ ﻣﺮﺓ ﻋﻦ ﻭﻓﺎﺋﻨﺎ ﻟﻚ ﻭﺇﺧﻼﺻﻨﺎ‪ .‬ﻧﻮﺍﻗﺼﻨﺎ‬ ‫ﻛﺜﲑﺓ‪ ،‬ﻭﺇﳘﺎﻟﻨﺎ ﻛﺒﲑ‪ ،‬ﻭﻟﻜﻨﻪ ﺳﻴﺒﻘﻰ ﻛﻘﻄﺮﺓ ﲜﺎﻧﺐ‬ ‫ﲝﺎﺭ ﻋﻔﻮﻙ ﻭﲰﺎﺣﺘﻚ‪ .‬ﺇﺫﻥ‪:‬‬ ‫ﻣﻮﻻﻱ ﻭﺳـﻴﺪﻱ!‪ ...‬ﻻ ﺗﻘﻄﻊ ﻛﺮﻣﻚ ﻋﻦ‬ ‫ﺍﻟﺒﺆﺳﺎﺀ ﻭﺍﻟﻔﻘﺮﺍﺀ!‬ ‫ﺃﻳﻠﻴﻖ ﺑﺴﻠﻄﺎﻥ ﺍﻟﻜﺮﻡ ﻗﻄﻊ ﻛﺮﻣﻪ ﻋﻦ ﺍﳌﻌﺪﻣﲔ‬ ‫ﻭﺍﳌﺘﺴﻮﻟﲔ؟!‬ ‫)*( ﺍﻟﺘﺮﲨﺔ ﻋﻦ ﺍﻟﺘﺮﻛﻴﺔ‪ :‬ﺃﻭﺭﺧﺎﻥ ﳏﻤﺪ ﻋﻠﻲ‪.‬‬

‫ﺍﳉﻤﻴﻊ ﺑﺄﺷﻴﺎﺀ ﻛﺜﲑﺓ ﻣﻦ ﻋﺎﱂ ﻭﺃﻓﻖ ﺃﺭﻭﺍﺣﻬﻢ‪ .‬ﻭﻣﻦ ﺍﻟﻄﺮﻕ ﺍﻟﱵ ﺗﺴﻠﻜﻬﺎ ﺍﻷﺩﻣﻐﺔ ﺍﻟﺒﺎﺣﺜﺔ ﻋﻦ ﺍﻟﻨـﻮﺭ‪.‬‬ ‫ﰒ ﻓﻘﺪ ﲣﻠﺖ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺑﺄﲨﻌﻬﺎ‪ ،‬ﺑﻞ ﺣﱴ ﻋﺎﱂ ﺍﳉﻦ‬ ‫ﻟﻘﺪ ﻛﻨﺖ ﺑﺈﳝﺎﻧﻚ ﺍﳌﺪﻫﺶ ﺍﻟﺬﻱ ﻻ ﻳﻌﺮﻑ ﺍﻟﺘﺮﺩﺩ‬ ‫ﻭﻋﺎﱂ ﺍﻷﺭﻭﺍﺡ ﺍﻟﻄﻴﺒﺔ ‪-‬ﺑﻔﻀﻞ ﺍﳌﻌﺎﱐ ﺍﳌﺘﺮﺷﺤﺔ ﻣﻦ ﺃﻭ ﺍﳋﻮﺭ ﻭﺑﺄﺻﺤﺎﺑﻚ ﺍﳌﻴﺎﻣﲔ ﺍﻷﻭﻓﻴﺎﺀ ﺍﻟﺬﻳﻦ ﻭﻗﻔﻮﺍ‬ ‫ﺭﺳﺎﻟﺘﻚ ﻭﺑﻔﻀﻞ ﻟﺐ ﻭﺟﻮﻫﺮ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ‪ -‬ﻋﻦ ﻣﻌﻚ ﺗﺴﻌﻰ ﳓﻮ ﺃﻣﻞ ﻛﺒﲑ ﻓﻮﻕ ﻛﻞ ﺃﻣﻞ‪ ،‬ﻭﻫﻮ ﺃﻥ‬ ‫ﺑﺬﻟﺖ ﻛﻞ ﻣﺎ‬ ‫ﺍﻟﻘﻮﺍﻟﺐ ﺍﳉﺎﻣﺪﺓ ﻟﺒﻌﺾ ﺍﳌﻔﺎﻫﻴﻢ ﻓﺘﻤﻠﺼﺖ ﻣﻨﻬﺎ ﺗُﺴﻤﻊ ﺻﻮﺗﻚ ﻟﻺﻧﺴﺎﻧﻴﺔ ﲨﻌﺎﺀ‪ .‬ﻟﻘﺪ َ‬ ‫ﻭﻭﳉﺖ ﺇﱃ ﻋﺎﱂ ﺍﻟﺘﻐﻴﲑ ﻭﺍﻟﺘﺠﺪﻳﺪ‪.‬‬ ‫ﰲ ﻭﺳﻌﻚ ﻃﻮﺍﻝ ﺣﻴﺎﺗﻚ ﺍﻟﺴﻨﻴﺔ ﻭﰲ ﻛﻞ ﻓﺼﻞ ﻣﻦ‬ ‫ﻭﺳﻮﺍﺀ ﺃﺷﻌﺮ ﺑﻪ ﺍﳉﻤﻴﻊ ﺃﻡ ﱂ ﻳﺸﻌﺮﻭﺍ ﻓﺈﻥ ﺍﻟﻘﺴﻢ ﻓﺼﻮﳍﺎ ﺑﻞ ﰲ ﻛﻞ ﻧﻔﺲ ﻣﻦ ﺃﻧﻔﺎﺳﻚ ﺍﻟﻌﻄﺮﺓ ﻣﻦ‬ ‫ﺍﻷﻋﻈﻢ ﻣﻦ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﺳﺘﻄﺎﻉ ﲢﻘﻴﻖ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺃﺟﻞ ﺍﻟﺴﻌﺎﺩﺓ ﺍﻷﺑﺪﻳﺔ ﻟﻺﻧﺴﺎﻧﻴﺔ ﲨﻌﺎﺀ‪ ،‬ﻭﱂ ﻳﻨﻘﻄﻊ‬ ‫ﺃﻧـﻮﺍﻉ ﺍﻟﺘﺠﺪﻳﺪ ﻭﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻟﻨﺠﺎﺣﺎﺕ ﺑﻔﻀﻞ ﺟﻬﺪﻙ ﻫﺬﺍ ﻭﻭﻓﺎﺅﻙ ﻭﺇﺧﻼﺻﻚ ﺃﺑﺪﴽ‪ .‬ﻭﻣﺎ ﻛﺎﻥ ﻛﻞ‬ ‫ﻣﻨﻈﻮﻣﺔ ﺍﻹﳝﺎﻥ ﺍﻟﱵ ﻭﺿﻌﺘﻬﺎ ﻭﺑﻔﻀﻞ ﺍﻷﻫﺪﺍﻑ ﻫﺬﺍ ﻟﻴﻨﻘﻄﻊ ﺃﻭ ﻳﺘﻮﻗﻒ ﳊﻈﺔ‪ ،‬ﻷﻧﻚ ﻛﻨﺖ ﺗﺴﻌﻰ‬ ‫ﺃﺷﺮﺕ ﺇﻟﻴﻬﺎ ﻭﺷﺠﻌﺖ ﻋﻠﻴﻬﺎ‪.‬‬ ‫ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﻟﱵ َ‬ ‫ﻟﺘﺤﻘﻴﻖ ﺃﺣﻼﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ ﲨﻌﺎﺀ ﻟﻜﻲ ﺗﻜﻮﻥ ﳉﻬﻮﺩﻫﺎ‬ ‫ﻭﺣﱴ ﻓﺠﺮ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﻳﻮﻣﻬﺎ ﺍﻟﺬﻱ ﻃﻠﻌﺖ ﻣﻌﲎ‪ ،‬ﻭﻟﻜﻲ ﲢﻘﻖ ﺍﻷﺭﻭﺍﺡ ّ‬ ‫ﺍﻟﻈﺎﻣﺌﺔ ﻟﻸﺑﺪﻳﺔ ﺃﻣﻠﻬﺎ‬ ‫ﺭﺳﻠﺖ‬ ‫ﻓﻴﻪ ﻛﺎﻥ ﺍﻟﻈﻼﻡ ﻳﺴﻮﺩ ﻛﻞ ﺟﺰﺀ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ‪ .‬ﻭﺣﻠﻤﻬﺎ‪ ...‬ﻓﻬﺬﻩ ﻫﻲ ﺭﺳﺎﻟﺘﻚ‪ ،‬ﻭﻣﻦ ﺃﺟﻠﻬﺎ ﺃُ َ‬ ‫ﻛﺎﻥ ﺍﳉﻤﻴﻊ ﻳﺮﲡﻔﻮﻥ ﺧﻮﻓﴼ ﻣﻦ ﻭﺣﺸﺔ ﺍﻟﻌﺪﻡ‪ ،‬ﻭﺑُﻌﺜﺖ‪ ...‬ﻟﺘﺄﻣﲔ ﺍﳊﺎﺟﺎﺕ ﺍﻟﻘﻠﺒﻴﺔ ﻭﺍﻟﺮﻭﺣﻴﺔ ﻭﺍﳌﺎﺩﻳﺔ‬ ‫ﻭﻳﻘﻠﻘﻮﻥ ﻣﻦ ﺍﳌﺸﺎﻛﻞ ﺍﻟﱵ ﲢﻴﻂ ‪‬ﻢ ﻭﲢﺎﺻﺮﻫﻢ‪ .‬ﻟﻺﻧﺴﺎﻧﻴﺔ‪ ،‬ﻭﻟﺘﺤﻘﻴﻖ ﺃﻣﻠﻬﺎ ﰲ ﺍﳊﺐ ﻭﺍﻟﺘﺤﺎﺑُﺐ‪،‬‬ ‫ﺗﺒﺸﺮ ّ‬ ‫ﻭﻟﻜﻦ ﺑﻔﻀﻞ ﺭﺳﺎﻟﺘﻚ ﺍﻟﱵ ﻛﺎﻧﺖ ّ‬ ‫ﲝﻞ ﻭﻟﺘﺤﻘﻴﻖ ﺃﺣﻼﻣﻬﺎ ﻭﺁﻣﺎﳍﺎ ﰲ ﺍﻟﺴﻌﺎﺩﺓ ﻫﻨﺎ ﻭﰲ ﺍﻟﺪﺍﺭ‬ ‫ﻛﻞ ﻣﺸﻜﻠﺔ ﻭﺗﻠﺒﻴﺔ ﻛﻞ ﺣﺎﺟﺔ ﻭﲢﻘﻴﻖ ﻛﻞ ﺃﻣﻨﻴﺔ ﺍﻵﺧﺮﺓ‪ ...‬ﻛﺎﻥ ﻫﺬﺍ ﺍﻷﻣﺮ ﻳﺸﻜﻞ ﻋﻤﻘﴼ ﻣﻬﻤﴼ ﻣﻦ‬ ‫ﻭﻛﻞ ﺃﻣﻞ‪ ،‬ﺍﻧﺸﺮﺣﺖ ﺍﻷﻧﻔﺲ ﻭﺗﻔﺘﺤﺖ ﺍﻵﻣﺎﻝ ﰲ ﺭﺳﺎﻟﺘﻚ‪ ،‬ﻭﻛﻨﺖ ﻗﺪ ﻋﺰﻣﺖ ﻋﻠﻰ ﲢﻘﻴﻖ ﻫﺬﺍ ﺍﻷﻣﺮ‪.‬‬ ‫ﺍﻷﺭﻭﺍﺡ‪ ،‬ﻓﺒﺪﺃﺕ ﻧﺴﺎﺋﻢ ﺍﻷﻣﻞ ‪‬ﺐ ﻋﻠﻰ ﺍﻟﻘﻠﻮﺏ‬ ‫ﻛﺎﻧﺖ ﺭﺳﺎﻟﺘﻚ ﻋﺎﳌﻴﺔ ﻭﻛﻮﻧﻴﺔ‪ ،‬ﻟـﺬﺍ ﻛﺎﻥ ﻛﻞ‬ ‫ﺍﻟﱵ ﻛﺎﻧﺖ ﺗﺘﻘﻠﺐ ﻋﻠﻰ ﲨﺮﺍﺕ ﺍﻟﻴﺄﺱ‪ ،‬ﻭﺻﺪﺣﺖ‬ ‫ﺃﻧﻐﺎﻡ ﺍﻷﻣﻞ ﻭﺍﻟﺴﻠﻮﺍﻥ ﰲ ﻛﻞ ﻣﻜﺎﻥ‪ ،‬ﺇﱃ ﺩﺭﺟﺔ ﺷـﺨﺺ ﻳﺄﺧﺬ ﻣﻨﻬﺎ ﺣﺴﺐ ﺳـﻌﺔ ﻗﻠﺒﻪ ﻭﻳﻘﻴّﻤﻬﺎ‬ ‫ﺃﻥ ﺍﻟﻨﻐﻤﺎﺕ ﺍﻟﺴﺤﺮﻳﺔ ﺍﻟﱵ ﺑﺪﺃﺕ ﺗﺘﻌﺎﱃ ﻭﺗﻨﺘﻘﻞ ﻋﱪ ﺣﺴﺐ ﻗﺎﺑﻠﻴﺘﻪ ﻭﺣﺴﺐ ﺟـﻮ ﻗﻠﺒﻪ ﻭﺃﺣﻮﺍﻟﻪ‪ .‬ﻭﺫﻟﻚ‬ ‫ﺗﺒﺸﺮ ﺍﻟﻘﻠﻮﺏ ﺍﳊﺰﻳﻨﺔ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ ﺑﻔﻀﻞ ﺍﻟﻄـﺎﺑـﻊ ﺍﻟﻔﻄﺮﻱ ﻓﻴﻬﺎ‪ ،‬ﻭﻛﻮﻥ ﺍﻷﺣﻜﺎﻡ‬ ‫ﺍﻟﻨﺴﺎﺋﻢ ﻛﺎﻧﺖ ّ‬ ‫ﺑﺎﻟﺴﻌﺎﺩﺓ ﻭﺍﻟﺒﻬﺠﺔ‪ ،‬ﻭﺗﺘﺤﺪﺙ ﻣﻌﻬﺎ ﻋﻦ ﺍﳊﺐ‪ ،‬ﺍﻟﺘﺸﺮﻳﻌﻴﺔ ﻓﻴﻬﺎ ﻣﺴﺎﻳﺮﺓ ﻟﻠﻘﻮﺍﻧﲔ ﺍﻟﺴﺎﺋﺪﺓ ﰲ ﺍﻟﻜﻮﻥ‬ ‫ﺃﻱ ﻛﻴﻒ ﺗُ ِﺤ ّﺐ ﻭﻛﻴﻒ ﺗُ َﺤ ّﺐ‪ ،‬ﻭﺗﻨﻔﺚ ﺍﳊﻴﺎﺓ ﰲ ﻭﻣﻮﺍﻓﻘﺔ ﻟﻠﻄﺎﺋﻒ ﺍﻟﻘﻠﺒﻴﺔ ﻭﺍﻟﺮﻭﺣﻴﺔ ﻭﺍﻟﻌﻘﻠﻴﺔ ﺍﳌﻮﺟﻮﺩﺓ‬ ‫ﺍﻟﻌﻼﻗﺎﺕ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﺭﻭﺍﺑﻄﻬﺎ ﺍﻟﱵ ﺑﺪﺕ ﻭﻛﺄ‪‬ﺎ ﰲ ﺍﻹﻧﺴﺎﻥ‪ .‬ﻓﻜﻞ ﻗﻠﺐ‪ ،‬ﻭﻛﻞ ﻓﺆﺍﺩ ﳚﺪﻫﺎ ﻣﻮﺍﻓِﻘﺔ‬ ‫ﲢﺘﻀﺮ‪ ،‬ﻭﺗﺴﻨﺪ ﻭﲢﻴﻲ ﺍﳌﺤﺒﺔ ﻭﺍﻟﻌﺸﻖ‪ ،‬ﻭﲤﺪ ﺍﳌﺸﺎﻋﺮ ﻟﻔﻄﺮﺗﻪ ﻭﻣﻼﺋﻤﺔ ﳍﺎ‪ ،‬ﻭﻳﻄﻠﻊ ﺑﻮﺍﺳﻄﺘﻬﺎ ﻭﰲ ﺟﻮﻫﺎ‬ ‫ﺍﻹﻧﺴﺎﻧﻴﺔ –ﺍﻟﱵ ﻫﺠﻌﺖ ﰲ ﺍﻟﻘﻠﻮﺏ ﻣﻨﺬ ﻋﺼﻮﺭ‪ -‬ﺍﻟﺮﻭﺣﺎﱐ ﻋﻠﻰ ﺍﻷﺳﺮﺍﺭ ﺍﻟﻌﻤﻴﻘﺔ ﻟﻠﻮﺟﻮﺩ‪ .‬ﺃﺟﻞ‪ ،‬ﻛﻞ‬ ‫ﺑﺎﳊﺮﻛﺔ ﻭﺍﻟﻨﺸﺎﻁ‪ ،‬ﻭﺗﺪﻋﻮ ﺍﻟﻨﺎﺱ ﲨﻴﻌﴼ ﺇﱃ ﺍﻟﻐﻮﺹ ﻣﺎ ﲰﻌﻨﺎﻩ ﻣﻨﻚ‪ ،‬ﻭﻛﻞ ﻣﺎ ﻓﻬﻤﻨﺎﻩ ﻣﻦ ﺃﺷﻴﺎﺀ ﻭﺃﻣﻮﺭ‬ ‫ﻭﺧﻠُﻘﻚ ﺍﻟﺮﻓﻴﻊ ﻓﻬﻤﻨﺎﻫﺎ‬ ‫ﰲ ﺃﻋﻤﺎﻕ ﻗﻠﻮ‪‬ﻢ ﻟﻜﻲ ﻳﻌﺮﻑ ﻛﻞ ﺇﻧﺴﺎﻥ ﺣﻘﻴﻘﺘﻪ‪ ،‬ﻋﻨـﺪ ﻗﺮﺍﺀﺗﻨﺎ ﻟﺘﺼﺮﻓﺎﺗﻚ ُ‬ ‫ﻭﻓﺴﺮﻧﺎﻫﺎ‪ ،‬ﻣﻊ ﺃﻥ ﻣﺼﺪﺭﻫﺎ ﻣﺼﺪﺭ‬ ‫ﻭﻳﻘ ﱢﺪﺭ ﺇﻧﺴﺎﻧﻴﺘﻪ ﺣﻖ ﺍﻟﺘﻘﺪﻳﺮ‪.‬‬ ‫ﻭﺳـﻌﺪﻧﺎ ‪‬ﺎ ّ‬ ‫ﺃﺣﻴﺖ ﺍﻟﻘﻠﻮﺏ ﺳﺎ ٍﻡ ﺗﻨـﺰﻟﺖ ﻣﻨﻪ ﻣﻮﺟﺎﺕ ﺇﺛﺮ ﻣﻮﺟـﺎﺕ ﺣﺴﺐ‬ ‫ﺇﻥ ﺃﻧﻔﺎﺳـﻚ ﺍﻟﺪﺍﻓﺌـﺔ ﺍﳌﺨﻠﺼﺔ ْ‬ ‫ﺍﻟﻈﻤﺄﻯ ﺇﱃ ﺍﳊـﺐ ﻭﺍﻷﻣـﻞ ﻭﺍﻟﺴـﻌﺎﺩﺓ‪ .‬ﺃﻣـﺎ ﻋﻘﻮﻟﻨﺎ ﻭﻣﺴﺘﻮﺍﻧﺎ‪ ،‬ﻓﺄﺣﺎﻃﺖ ﺑﺄﺭﻭﺍﺣﻨﺎ ﻭﺍﺣﺘﻀﻨﺘﻬﺎ‪،‬‬ ‫ﺍﻟﻘﻠﻮﺏ ﺍﻟﻈﻤﺄﻯ ﺍﻟﱵ ﺍﳓﻨﺖ ﺗﻮﻗﲑﴽ ﻟـﺮﺳـﺎﻟﺘﻚ ﻭﺩﺍﻋﺒﺖ ﻣﺸـﺎﻋﺮﻧﺎ ﻭﺃﺣﺎﺳﻴﺴﻨﺎ‪ ،‬ﻭﺃﺣﺴﺴﻨﺎ ﺑﻘﺮ‪‬ﺎ‬ ‫ﻓﻘـﺪ ﺃﺛـﺎﺭﺕ ﻓﻴﻬﺎ ﺍﻧﻔﻌﺎﻻً ﻗﺪﺳـﻴﴼ‪ ،‬ﻭﺳـﺎﻗﺖ ﻣﻨﺎ ﻭﻛﺄ‪‬ﺎ ﻧﺒﺘﺖ ﻭﳕﺖ ﰒ ﺗﺮﻋﺮﻋﺖ ﰲ ﺇﻗﻠﻴﻢ ﻗﻠﻮﺑﻨﺎ‬ ‫ﲝﻤﻰ ﺍﻟﻌﺒـﻮﺩﻳﺔ ﷲ ﺇﱃ ﺗﺪﻗﻴﻘﺎﺕ ﻭﰲ ﺑﺴﺘﺎ‪‬ﺎ؛ ﻭﺷﻌﺮﻧﺎ ﺑﺪﻓﺌﻬﺎ ﺣﱴ ﻟﻜﺄ‪‬ﺎ ﺗﻮﺷﻚ ﺃﻥ‬ ‫ﺍﻷﺭﻭﺍﺡ ﺍﻟﺴـﺎﻣﻴﺔ ّ‬ ‫ﻭﺗﻔﺤﺼﺎﺕ ﺟـﺪﻳـﺔ‪ ،‬ﺗﺪﻗﻴﻘﺎﺕ ﺗﻠﺘﻤﻊ ﻭﺗﱪﻕ ﰲ ﺗﺘﺪﻓﻖ ﻣﻦ ﺻﺪﻭﺭﻧﺎ‪ .‬ﻟﻘﺪ ﺃﺣﺎﻃﺖ ﲟﺎﻫﻴﺘﻨﺎ ﺍﻹﻧﺴﺎﻧﻴﺔ‬

‫ﺗﻌﺮﺿﺖ ﳉﺤـﻮﺩ‬ ‫َ‬ ‫ﺃﺗﺒﺎﻋﻚ ﻭﻋﺪﻡ ﻭﻓﺎﺋﻬﻢ‪،‬‬ ‫ﻭﳍﺠـﻮﻡ ﺃﻋﺪﺍﺋـﻚ‪.‬‬ ‫ﻭﻟـﻮ ﺗﺮﻛﻨـﺎ ﺍﳉﻬﻮﺩ‬ ‫ﺍﳌﺒﺎﺭﻛﺔ ﻟﺴﻠﻔﻨﺎ ﺍﻟﺼﺎﱀ‬ ‫ﻭﺃﺟﺪﺍﺩﻧـﺎ ﺍﻷﻭﻓﻴـﺎﺀ‬ ‫ﺟﺎﻧﺒﴼ ﻓﺴﻨﺪﺭﻙ ﺑﺄﻧﻨﺎ ﱂ‬ ‫ﻧﺴﺘﻄﻊ ﺃﻥ ﻧُﻌ ِّﺮ َﻑ ﺍﻟﻌﺎﱂ‬ ‫ﺑﻚ‪ .‬ﻭﻛﻠﻤﺎ ﺗﺬﻛﺮﻧـﺎ‬ ‫ﺍﻵﻥ ﳏـﺎﻭﻻﺕ ﺟﺒﻬﺔ‬ ‫ﺍﻟﻜﻔﺮ ﻭﺍﻟﺘﻬﺠﻢ ﻋﻠﻴﻚ‬ ‫ﲤﺘﻤﻨﺎ‪» :‬ﻣﺎ ﺃﺟﺤﺪﻧﺎ ﻭﻣﺎ‬ ‫ﺃﺑﻌﺪﻧﺎ ﻋﻦ ﺍﻟﻮﻓﺎﺀ!!«‬

‫ﺍﻟﺴﻨﺔ ﺍﻷﻭﱃ ‪ -‬ﺍﻟﻌﺪﺩ )‪٢٠٠٦ (٣‬‬

‫‪٥‬‬

‫‪‬‬

‫‪‬‬

‫ﻧﺖ ﻗﻠﺒُﻨﺎ ﺍﳋ ّﻔﺎﻕ‬ ‫ﺃﻧﺖ‬ ‫ﻭﺭﻭﺣﻨﺎ ﺾ‬ ‫ﺍﻟﻨﺎﺑﺾ‬ ‫ﳏﻤﺪ ﻓﺘﺢ ﺍﷲ ﮔﻮﻟﻦ‬

‫ﻭﺃﺿﺤﻰ ﺃﺻﺤﺎ‪‬ﺎ ﳑﺜﱢﻠﻲ ﺍﻟﻘﻴﻢ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻋﻠﻰ ﻣﺪﻯ ﺍﻟﻌﺼﻮﺭ‪ ،‬ﻓﻤﺎ‬ ‫ﺧﺎﺏ ﻭﻣﺎ ﺿﺎﻉ ﻣﻦ ﺍﻗﺘﺪﻯ ‪‬ﻢ‪ .‬ﻟﻘﺪ ﻭﺟﺪ ﺟﻞ ﺍﻟﻌﺎﱂ ﺍﻹﻧﺴﺎﱐ‬ ‫ﻓﻴﻬﻢ ﻭﰲ ﺃﺻﻮﺍ‪‬ﻢ ﻭﻛﻠﻤﺎ‪‬ﻢ ﻭﺃﻗﻮﺍﳍﻢ ﻧﺒﻀﺎﺕ ﻭﺟﺪﺍﻧﻪ ﺍﻟﱵ ﱂ‬ ‫ﻳﻜﻦ ﻗﺪ ﺍﻛﺘﺸﻔﻬﺎ ﺣﱴ ﺫﻟﻚ ﺍﻟﻴﻮﻡ‪ ،‬ﻭﺍ ّﻃﻠﻊ ﻛﻞ ﻭﺍﺣﺪ ﺑﻔﻀﻠﻬﻢ‬ ‫ﻋﻠﻰ ﺃﻋﻤﺎﻗﻪ ﺍﻟﺪﺍﺧﻠﻴﺔ‪.‬‬

‫ﻛﺎﻧﺖ ﻭﻻﺩﺗﻚ ﻭﻻﺩﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺃﻳﻀﺎ‪ ...‬ﻟﻘﺪ ﺍﺳﺘﻄﺎﻉ‬ ‫ك‬ ‫ﺍﻟﻘﺎﺻﻲ ﻭﺍﻟﺪﺍﱐ ﻭﺍﻟﺼﺪﻳﻖ ﻭﺍﻟﻌﺪﻭ ﺃﻥ ﻳﺒﺼﺮ ﺑﺎﻟﻨﻮﺭ ﺍﻟﺬﻱ‬ ‫ﻧﺸﺮﺗﻪ ﺻﻮﺍﺑﻪ ﻭﺃﺧﻄﺎﺀﻩ‪ ،‬ﻭﻳﻘﻴّﻤﻬﺎ ﻋﻠﻰ ﺃﺳﺎﺳﻪ ﻭﺑﻮﺍﺳﻄﺘﻪ‪ ،‬ﻓﻴﺒﻠﻎ‬ ‫ﺑﻔﻀﻠﻪ ﻣﻦ ﺍﻻﻃﻤﺌﻨﺎﻥ ﻣﺒﻠﻐﺎ ﻣﻌﻴﻨﺎ‪ .‬ﳓﻦ ﲨﻴﻌﺎ ﻣﺎ ﻛﺎﻥ ﲟﻘﺪﻭﺭﻧﺎ‬ ‫ﺃﻥ ﻧﻔﻬﻢ ﺍﳉﻨﺔ ﺍﻟﱵ ﻧﺸﻌﺮ ‪‬ﺎ ﰲ ﺃﻋﻤﺎﻕ ﻗﻠﻮﺑﻨﺎ ﺣﻖ ﺍﻟﻔﻬﻢ‪ ،‬ﻭﻧﺪﺭﻙ‬ ‫ﺳﻌﺎﺩ‪‬ﺎ ﺍﻷﺑﺪﻳﺔ ﺣﻖ ﺍﻹﺩﺭﺍﻙ ﺇﻻ ﺑﺒﻴﺎﻧﻚ ﺍﻟﺴﻤﺎﻭﻱ‪ ...‬ﺃﺟﻞ‪،‬‬ ‫ﺃﺟﻞ‪ ،‬ﺑﻔﻀﻠﻚ ﺃﺻﺒﺢ ﲨﻴﻊ ﺍﻟﻨﺎﺱ ﺍﻟﺬﻳﻦ ﺑﺪﻭﺍ ﳐﺘﻠﻔﲔ ﺟ ّﺪﴽ‬ ‫ﺑﺸﻼﻝ ﺑﻴﺎﻧﻚ ﺍﻟﺴﺎﺣﺮ ﺍﺳﺘﻄﻌﻨﺎ ﺃﻥ ﻧﺘﻮﺟﻪ ﳓﻮ ﻣﺎ ﻳﺒﺘﻐﻴﻪ ﻣﻨﺎ ﺍﳊﻖ ﺑﻌﻀﻬﻢ ﻋﻦ ﺑﻌﺾ‪ ،‬ﺑﻞ ﺃﺻﺒﺢ ﺣﱴ ﺍﳉﻦ ﻭﺃﺻﺤﺎﺏ ﺍﻷﺭﻭﺍﺡ‬ ‫ﺗﻌﺎﱃ ﻭﻣﺎ ﻳﺮﺿﺎﻩ ﻟﻨﺎ‪.‬‬ ‫ﺍﻟﻄﻴﺒﺔ ‪-‬ﲟﻌﲎ ﻣﻦ ﺍﳌﻌﺎﱐ‪ -‬ﻳﺘﻜﻠﻤﻮﻥ ﻋﻦ ﻣﻌﺎ ٍﻥ ﻣﺎ ﻛﺎﻧﺖ ﲣﻄﺮ‬ ‫ﺇﻥ ﻛﺎﻧﺖ ﺃﻋﻴﻨﻨﺎ ﺍﻟﻴﻮﻡ ﺗَﺮ ﱡ‬ ‫ِﻑ ﺑﺘﺴﺒﻴﺢ ﺍﷲ ﺗﻌﺎﱃ ﻭﺗﻘﺪﻳﺴﻪ‪ ...‬ﻋﻠﻰ ﺑـﺎﳍﻢ ﻣﻦ ﻗﺒﻠﻚ ﻭﻻ ﺗﻨﻌﻜﺲ ﻋﻠﻰ ﺃﺣﺎﺳـﻴﺴﻬﻢ‪ ،‬ﻭﺇﻥ‬ ‫ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﻗﻠﻮﺑﻨﺎ ﺍﻟﻴﻮﻡ ﺗﻨﺒﺾ ﺑﺸﻮﻕ ﺍﻟﻮﺻﺎﻝ‪ ...‬ﻓﺄﻧﺖ‪ ،‬ﺃﻧﺖ ﺍﻧﻌﻜﺴﺖ ﻓﻤﺎ ﻛﺎﻧـﻮﺍ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺍﻟﺘﻌﺒﲑ ﻋﻨﻬﺎ‪ ،‬ﻭﺇﻥ ﺍﺳﺘﻄﺎﻋﻮﺍ‬ ‫ﺍﻟﺬﻱ ﺃﺷﻌﻠﺖ ﻓﺘﻴﻞ ﻫﺬﻩ ﺍﳌﺸﺎﻋﺮ ﻭﺍﻷﻓﻜﺎﺭ ﺍﻟﻌﻠﻮﻳﺔ ﰲ ﺃﻋﻤﺎﻕ ﺍﻟﺘﻌﺒﲑ ﻓﻤﺎ ﻛﺎﻧﻮﺍ ﳚﻴﺪﻭ‪‬ﺎ‪ ،‬ﻭﻻ ﻳﻀﻌﻮﻥ ﻛﻞ ﺷﻲﺀ ﰲ ﻣﻜﺎﻧﻪ‬ ‫ﻗﻠﻮﺑﻨﺎ‪ ...‬ﺃﻧﺖ ﻣﻦ ﻋﻠّﻤﺘﻨﺎ ﻭﺃﺷﺮﺕ ﺇﱃ ﺍﻟﺬﺭﻯ ﺍﻟﺴﺎﻣﻴﺔ ﺍﳊﻘﻴﻘﻴﺔ ﺍﻟﺼﺤﻴﺢ؛ ﻭﻟﻜﻨﻬﻢ ﺃﺻﺒﺤﻮﺍ ﻳُﺘﻘﻨﻮﻥ ﻫﺬﺍ ﺑﻔﻀﻠﻚ ﻭﳛﻠﻮﻥ ﻣﺸﺎﻛﻞ‬ ‫ﺃﻭﻗﺪﺕ ﰲ ﻗﻠﻮﺑﻨﺎ ﲨﺮﺍﺕ ﺍﳊﺐ ﻭﻣﻌﻀﻼﺕ ﻋﺪﻳﺪﺓ‪.‬‬ ‫ﻟﻺﻧﺴﺎﻥ ﻭﻟﻺﻧﺴﺎﻧﻴﺔ‪ ...‬ﺃﻧﺖ ﻣﻦ‬ ‫َ‬ ‫ﻓﺖ ﺍﻟﻌﺎﱂ ﺑﻘﺪﻭﻣﻚ‪ ،‬ﻭﺗﺮﺑّﻌﺖ ﻋﻠﻰ ﻋﺮﺵ ﻗﻠﻮﺑﻨﺎ‬ ‫ﻛﺸﻔﺖ ﻟﻠﻤﺘﻮﺟﻬﲔ ﺇﻟﻴﻚ‬ ‫ﻭﺃﺫﻗﺘﻨﺎ ﻧﺸﻮﺓ ﺍﻟﻮﺻﺎﻝ‪ ...‬ﺃﻧﺖ ﻣﻦ‬ ‫ﺷﺮ َ‬ ‫َ‬ ‫ﺑﻌﺪ ﺃﻥ ّ‬ ‫ﺣﻠﻠﺖ ﺭﻣﻮﺯ ﻭﺷـﻔﺮﺍﺕ ﺃﺳـﺮﺍﺭ ﺍﳌﻌﺎﱐ ﺍﻟﻌﻤﻴﻘﺔ ﳌﻌﲎ ﻭﳌﺎﻫﻴﺔ‬ ‫ﺍﳊﻘﻴﻘﻲ ﻟﻠﻮﺟﻮﺩ‪ ...‬ﻭﻋﻼﻭﺓ‬ ‫ﺍﻟﺴﺮ‬ ‫َ‬ ‫ﻭﺇﱃ ﺭﺣﺎﺑﻚ ﺑﻜﻞ ﺗﻮﻗﲑ ﻋﻦ ّ‬ ‫ّ‬ ‫ﻭﺃﻃﻠﻘﺖ ﺑﺬﻟﻚ ﺍﻷﻟﺴﻦ‬ ‫ﻭﺩﻟﻠﺖ ‪-‬ﺁﺧﺬًﺍ ﺇﻗﺮﺍﺭ ﻭﺗﻘﺪﻳﺮ ﻭﺗﺼﻮﻳﺐ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ُﺧﻠﻖ ﰲ ﺃﺣﺴﻦ ﺗﻘﻮﱘ‪،‬‬ ‫ﺃﺷﺮﺕ‬ ‫ﻋﻠﻰ ﻫﺬﺍ ﻓﻘﺪ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫ﺗﺘﺤﻮﻝ ﺇﱃ ﺑﻼﺑﻞ ﻭﻋﻨـﺎﺩﻝ‬ ‫ﺍﳌﻼﻳﲔ ﺑﻞ ﺍﻟﺒﻼﻳﲔ ﻣﻦ ﺍﻟﻨﺎﺱ‪ -‬ﺃﺻﺤﺎﺏ ﺍﻷﺭﻭﺍﺡ ﺍﳌﻨﺼﻔﺔ ﺇﱃ ﻋﻦ ﻋﻘﺎﳍﺎ‪،‬‬ ‫َ‬ ‫ﻭﻋﻠﻤﺖ ﺍﻟﻐﺮﺑﺎﻥ ﻛﻴﻒ ّ‬ ‫ﻗﻴﻢ ﺛﺎﺑﺘﺔ ﻟﻜﻲ ﻳﻈﻞ ﻛﻞ ﺇﻧﺴﺎﻥ ﻋﻠﻰ ﻣﺎﻫﻴﺘﻪ ﺍﳊﻘﻴﻘﻴﺔ‪.‬‬ ‫ﺻ ّﺪﺍﺣﺔ‪ ،‬ﻭﺃﺛﺮﺕ ﺭﻏﺒﺔ ﺍﻟﺼﺪﻳﻖ ﻭﺍﻟﻌﺪﻭ ﰲ ﺍﻹﺻﻐﺎﺀ ﺇﱃ ﺃﻋﻤﺎﻗﻬﻢ‬ ‫ﺇﻥ ﺍﻟﻨﻔﻮﺱ ﺍﻟﱵ ﺗﺬﻭﻗﺖ ﺣﻘﻴﻘﺔ ﺍﳊﺐ ﺑﻔﻀﻠﻚ ﻭﺍﻫﺘﺪﺕ ﺇﱃ ﻭﺍﻟﺘﻌﺒﲑ ﻋﻨﻬﺎ‪ ،‬ﻛﻞ ﻣﻦ ﺯﻭﺍﻳﺎ ﳐﺘﻠﻔﺔ‪.‬‬ ‫ﻭﺑﻔﻀﻞ ﻗﻴﺎﻣﻚ ﺑﺘﺄﻣﲔ ﻇﻬﻮﺭ ﺍﻟﻘﻴـﻢ ﺍﻹﻧﺴـﺎﻧﻴﺔ ﻭﺍﻟﻌﺎﳌﻴﺔ‬ ‫ﺁﻓﺎﻕ ﺍﳊﻴﺎﺓ ﺍﻟﺮﻭﺣﻴﺔ ﺍﻟﻮﺍﺳﻌﺔ ﺑﺪﺃﺕ ﺗَ ْﺸﺪﻭﺍ ‪-‬ﻭﻛﺄ‪‬ﺎ ﻣﻄﺒﻮﻋﺔ‬ ‫ﻭﺻﻬﺮ ﺁﻻﻑ ﻭﺟﻬﺎﺕ ﺍﻟﻨﻈﺮ ﻭﺍﻵﺭﺍﺀ ﻭﺍﳌﻔﺎﻫﻴﻢ ﰲ‬ ‫ﻋﻠﻰ ﺍﳊﺐ ﻭﺍﻟﺘﻮﻗﲑ‪ -‬ﺑﺘﺮﻧﻴﻤﺎﺕ ﺳﺎﻣﻴﺔ ﻣﻨﺒﻌﺜﺔ ﻣﻦ ﺃﻋﻤﺎﻕ ﺍﻟﺮﻭﺡ ﺍﳌﺸﺘﺮﻛﺔ‪َ ،‬‬ ‫ﺃﺣﺲ‬ ‫ﻭﻛﻠﻤﺎﺕ ﺣﻜﻴﻤﺔ ﺗﻌﺒّﺮ ﻋﻦ ﻋﻤﻖ ﺍﻷﺑﻌﺎﺩ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻟﺪﻳﻬﺎ‪ ،‬ﺑﻮﺗﻘﺔ ﻭﺍﺣﺪﺓ ﻭﲨﻌﻬﺎ ﺣﻮﻝ ﳏﻮﺭ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﺮﻭﺡ‪ ،‬ﻓﻘﺪ ّ‬ ‫‪٤‬‬

‫ﺍﻟﺴﻨﺔ ﺍﻷﻭﱃ ‪ -‬ﺍﻟﻌﺪﺩ )‪٢٠٠٦ (٣‬‬

‫ﳎﻠﺔ ﻋﻠﻤﻴﺔ ﺛﻘﺎﻓﻴﺔ ﻓﺼﻠﻴﺔ ﺗﺼﺪﺭ ﻋﻦ‪:‬‬ ‫‪Işık Özel Eğitim Tic. Ltd. Şti.‬‬

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‫‪‬‬ ‫‪‬‬ ‫‪1306-1879‬‬

‫ﺃﻧﺖ ﻗﻠﺒﻨﺎ ﺍﳋﻔﺎﻕ ﻭﺭﻭﺣﻨﺎ ﺍﻟﻨﺎﺑﺾ‬ ‫ﳏﻤﺪ ﻓﺘﺢ ﺍﷲ ﻛﻮﻟﻦ‪٤........................‬‬ ‫ﺍﳊﺐ‪-‬ﺍﻟﺘﺄﺳﻲ‪-‬ﺍﻷﺧﻼﻕ‪ :‬ﺃﻫﺪﺍﻑ ﺍﻻﺣﺘﻔﺎﻝ ﲟﻮﻟﺪ ﺳﻴﺪ ﺍﻷﻧﺎﻡ ‪‬‬ ‫ﺃ‪.‬ﺩ‪ .‬ﳏﻤﺪ ﺳﻌﻴﺪ ﺭﻣﻀﺎﻥ ﺍﻟﺒﻮﻃﻲ‪٧.............‬‬ ‫ﻭﺛﻴﻘﺔ ﺍﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ‪ :‬ﻭﺛﻴﻘﺔ ﺍﻟﺴﻼﻡ ﰲ ﳎﺘﻤﻊ ﻣﺘﻌﺪﺩ ﺍﻟﺜﻘﺎﻓﺎﺕ ﻭﺍﻷﺩﻳﺎﻥ‬ ‫ﻋﻠﻲ ﺑﻮﻻﺝ‪١١.............................‬‬ ‫ﻭﺟﻌﻠﻨﺎ ﻧﻮﻣﻜﻢ ﺳﺒﺎﺗﴼ‬ ‫ﺃ‪.‬ﺩ‪ .‬ﺯﻏﻠﻮﻝ ﺍﻟﻨﺠﺎﺭ‪١٧.......................‬‬ ‫ﻓﻠﺘﻬﺪﻝ ﺍﳊﻤﺎﺋﻢ ﻋﻠﻰ ﺷﺮﻓﺎﺕ ﺍﻟﺮﻭﺡ »ﺷﻌﺮ«‬ ‫ﻋﺎﺭﻑ ‪‬ﺎﺩ ﺁﺳﻴﺎ‪٢٠.........................‬‬ ‫ﻣﺎﺫﺍ ﺗﻌﲏ ﺑﺸﺮﻳﺔ ﺍﻟﺮﺳﻮﻝ ‪‬‬ ‫ﺃ‪.‬ﺩ‪ .‬ﳏﻤﺪ ﻋﻤﺎﺭﺓ‪٢٢........................‬‬ ‫ﺍﻟﺘﺴﺎﻣﺢ ﰲ ﺍﻹﺳﻼﻡ‬ ‫ﺃ‪.‬ﺩ‪ .‬ﳏﻤﻮﺩ ﲪﺪﻱ ﺯﻗﺰﻭﻕ‪٢٥.................‬‬ ‫ﲨﺎﻟﻴﺔ ﺍﻟﺘﻨﺎﻇﺮ‬ ‫ﺑﲑﺍﻡ ﻳﺮﻟﻴﻘﺎﻳﺎ‪٢٩............................‬‬ ‫ﺍﻟﻘﺼﻴﺪﺓ ﺍ ُ‬ ‫ﳊﺠﺮﻳﺔ‪ :‬ﺃﺷﻮﺍﻕ ﻋﺸﻘﻴﺔ ﰲ ﺣﻀﺮﺓ ﺳﻴﺪ ﺍﻹﻧﺴﺎﻧﻴﺔ »ﺷﻌﺮ«‬ ‫ﺃ‪.‬ﺩ‪ .‬ﺳﻌﺪﻱ ﺟﻮﻏﻨﻠﻲ ‪ -‬ﺳﻼﻣﻲ ﺑﺎﻗﲑﺟﻲ‪٣١....‬‬ ‫ﺍﻟﺮﺳﻮﻝ ‪ ‬ﰲ ﻋﻠﻮ ﺷﺄﻧﻪ ﻭﺭﻓﻌﺔ ﻣﻨـﺰﻟﺘﻪ‬ ‫ﺃ‪.‬ﺩ‪ .‬ﻋﻠﻲ ﲨﻌﺔ‪٣٣..........................‬‬ ‫ﺍﻟﻄﺒﻴﻌﺔ ﺍﻷﺧﻼﻗﻴﺔ ﰲ ﺣﺮﻭﺏ ﺍﻟﺮﺳﻮﻝ ‪‬‬ ‫ﻋﻮﻳﺲ‪٣٧...................‬‬ ‫ﺍﳊﻠﻴﻢ‬ ‫ﺃ‪.‬ﺩ‪ .‬ﻋﺒﺪ‬ ‫َ‬ ‫ﻣﻦ ﺻﺤﺮﺍﺀ ﳒﺪ ﳓﻮ ﺍﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ »ﺷﻌﺮ«‬ ‫ﳏﻤﺪ ﻋﺎﻛﻒ‪٤٠............................‬‬ ‫ﻋﻨﺪ ﻗﺪﻣﻲ ﺍﳊﺒﻴﺐ ‪‬‬ ‫ﺃﺩﻳﺐ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺪﺑﺎﻍ‪٤٢.....................‬‬ ‫ﻣﻦ ﺁﻓﺎﻕ ﺍﻟﺬﺍﺕ ﺍﳌﺤﻤﺪﻳﺔ ‪‬‬ ‫ﺇﺣﺴﺎﻥ ﻗﺎﺳﻢ ﺍﻟﺼﺎﳊﻲ‪٤٤....................‬‬ ‫ﺍﻟﺴﲑﺓ ﺍﻟﻨﺒﻮﻳﺔ ﻣﺸﺮﻭﻋﴼ ﺣﻀﺎﺭﻳﴼ‬ ‫ﺃ‪.‬ﺩ‪ .‬ﻋﻤﺎﺩ ﺍﻟﺪﻳﻦ ﺧﻠﻴﻞ‪٤٧....................‬‬ ‫ﺍﻟﻨﻮﺭ ﺍﳋﺎﻟﺪ‪ :‬ﳏﻤﺪ ‪‬‬ ‫ﺃﲪﺪ ‪‬ﺠﺖ‪٥٠............................‬‬ ‫ﻣﻜﺎﻧﺔ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﰲ ﻧﻈﺮ ﺍﳌﻨﺼﻔﲔ ﻣﻦ ﺍﳌﺴﺘﺸﺮﻗﲔ‬ ‫ﺃ‪.‬ﺩ‪ .‬ﺃﲪﺪ ﻋﻤﺮ ﻫﺎﺷﻢ‪٥٢....................‬‬ ‫َﻃﻴﺒﺔ »ﺷﻌﺮ«‬ ‫ﺃ‪.‬ﺩ‪ .‬ﺣﺴﻦ ﺍﻷﻣﺮﺍﱐ‪٥٤......................‬‬ ‫ﺍﻟﻄﻴﻮﺭ‪ ...‬ﻣﻠﺤﻨﻮﻥ ﱂ ﳓﻞ ﺃﺳﺮﺍﺭﻫﻢ ﺑﻌ ُﺪ‬ ‫ﻋﺰﻳﺮ ﺃﻭﻏﻮﺭ‪٥٥.............................‬‬ ‫ﻓﺼﻞ ﺍﳌﻘﺎﻝ ﻓﻴﻤﺎ ﺑﲔ ﻓﻠﺴﻔﺔ ﺍﻟﺒﺸﺮ ﻭﺣﻜﻤﺔ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﺍﻻﻧﻔﺼﺎﻝ‬ ‫ﺃ‪.‬ﺩ‪ .‬ﻃﻪ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‪٥٨......................‬‬ ‫ﻋﻘﺎﳍﺎ ﺍﳊﺐ »ﺷﻌﺮ«‬ ‫ﻧﺒﻴﻠﺔ ﺍﳋﻄﻴﺐ‪٦٢............................‬‬ ‫ﺍﳌﺘﺎﻫﺔ‬ ‫ﲨﺎﻝ ﺃﻣﲔ‪٦٣..............................‬‬ ‫ﺍﻟﻨﻬﺎﻳﺔ ﺍﳊﺘﻤﻴﺔ‪ :‬ﻣﻮﺕ ﺍﻟﻜﻮﻥ‬ ‫ﺃﻭﺭﺧﺎﻥ ﳏﻤﺪ ﻋﻠﻲ‪٦٥.......................‬‬

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‫ﺃﻗﻼﻡ ﻛﺘّﺎﺏ ﻫﺬﺍ ﺍﻟﻌﺪﺩ ﻣﻦ »ﺣﺮﺍﺀ« ﺗﻌﻠﻮ ﻭﺗﺘﺴﺎﻣﻰ ﻟﺘﻼﺣﻖ ‪-‬ﻭﻟﻮ ﻣﻦ‬ ‫أ‬ ‫ﻭﺍﻟﺴﻤﻮ‪ .‬ﻓﺮﺳﺎﻟﺘﻪ‬ ‫ﺑﻌﻴﺪ‪ -‬ﺃﻓﻘًﺎ ﻣﻦ ﺁﻓﺎﻕ ﳏﻤﺪ ‪ ‬ﺍﳌﻮﻏﻠﺔ ﰲ ﺍﻻﺭﺗﻔﺎﻉ‬ ‫ّ‬ ‫‪ ‬ﺳﺮﻣﺪﻳﺔ ﺃﺑﺪﻳﺔ ﻻ ﺗﻐﻴﺐ ﻭﻻ ﺗﺄﻓﻞ؛ ﻷ‪‬ﺎ ﺗﻨـ ّﺰﻟﺖ ﻣﻦ ﺭﻭﺡ ﺍﳊﻖ‪ ،‬ﻭﺍﳊﻖ‬ ‫ﺩﺍﺋﻤﻲ ﺍﻟﻮﺟﻮﺩ ﻻ ﻳﻄﺎﻟﻪ ﺍﳌﻮﺕ ﺃﻭ ﺍﻟﻌﺪﻡ‪ .‬ﻭﻗﺪ ﻳﻜﻮﻥ ﻣﻦ ﺃﺷﺪ ﺃﺣﺪﺍﺙ ﺍﻟﺘﺎﺭﻳﺦ‬ ‫ّ‬ ‫ﺭﻋﺒًﺎ ﻭﺍﻧﺘﻜﺎﺳﺎ ْﺃﻥ ﻳﺄﰐ َﻣﻦ ﻳﺘﺴﺎﻓﻪ ﻋﻠﻰ ﺭﻭﺡ ﺍﳊﻖ ﺩﻭﻥ ﺷﻌﻮﺭ ﺑﺄﻳﺔ ﻣﺴﺆﻭﻟﻴﺔ‬ ‫ﺃﺧﻼﻗﻴﺔ ﺗﺮﺩﻋﻪ ﻋﻦ ﻫﺬﺍ ﺍﻟﺴﻔﻪ‪.‬‬ ‫ﻭﻧﺒﺾ ﺃﺭﻭﺍﺣﻨﺎ‬ ‫ﻓﻤﺤﻤﺪ ‪- ‬ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺍﳌﻘﺎﻝ ﺍﻟﺮﺋﻴﺲ‪ -‬ﺧﻔ ُ‬ ‫ّﺎﻕ ﻗﻠﻮﺑﻨﺎ ُ‬ ‫ﻭﻣﻔﺘﺎﺡ ﺃﻓﻜﺎﺭﻧﺎ ﻭﻗﻠﻮﺑﻨﺎ؛ ﻣﻨﻪ ﻧﺴﺘﻨﺸﻖ ﺃﻧﻔﺎﺱ ﺍﳊﻴﺎﺓ‪ ،‬ﻭﻧﻨﻬﻞ ﺩﻭﺍﻡ ﺍﻟﺒﻘﺎﺀ‪،‬‬ ‫ُ‬ ‫ﻭﺃﻧﺪﺍﺀ ﺍﻟﺮﺃﻓﺔ ﻭﺍﻟﺮﲪﺔ‪.‬‬ ‫َ‬ ‫ﻓﺎﻷﲝﺎﺙ ﻭﺍﳌﻘﺎﻻﺕ ﺍﻟﱵ ﻳﺘﻀﻤﻨﻬﺎ ﻫﺬﺍ ﺍﻟﻌﺪﺩ ﻳﺘﻨﺎﻭﻝ ﻛ ﱞﻞ ﻣﻨﻬﺎ ﺟﺎﻧﺒًﺎ ﻣﻦ‬ ‫ﺟﻮﺍﻧﺐ ﺍﻟﺸﺨﺼﻴﺔ ﺍﳌﺤﻤﺪﻳﺔ ﺫﺍﺕ ﺍﻷﺑﻌﺎﺩ ﺍﻟﻜﻮﻧﻴﺔ‪ .‬ﻓﺤﻴﺎﺗﻪ ﺃﺷﺒﻪ ﻣﺎ ﺗﻜﻮﻥ‬ ‫ﺑﺎﳌﺤﻴﻂ ﺍﳍﺎﺋﻞ ﺍﻟﺴﻌ ِﺔ ﺍﻟﺬﻱ ﻳﺸﻜﻞ ﺑﺎﺭﺗﻔﺎﻉ ﻣﻮﺟﻪ ﻋﺎﳌًﺎ ﻣﻦ ﺍﻟﻘﻮﻯ ﺍﻟﺪﺍﻓﻌﺔ‬ ‫ﻭﺍﳌﺤﺮﻛﺔ ﻟﻺﻧﺴﺎﻥ ﳓﻮ ﻭﺣﺪﺓ ﺑﺸﺮﻳﺔ ﻭﻋﺎﳌﻴﺔ ﺗﺘﻌﺎﻳﺶ ﻓﻴﻬﺎ ﺍﻟﺸﻌﻮﺏ ﺑﻨﻮﻉ‬ ‫ﻣﻦ ﺍﻟﺘﻀﺎﻣﻦ ﻭﺍﻟﺘﻜﺎﻓﻞ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻭﺍﻹﻧﺴﺎﱐ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺟﻮﻫﺮ ﺭﺳﺎﻟﺔ ﳏﻤﺪ‬ ‫‪ ‬ﻟﻠﺒﺸﺮﻳﺔ‪.‬‬ ‫ﰲ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﺗﺬﻭﺏ ﻭﺗﺘﻼﺷﻰ ﲨﻴﻊ ﺍﳌﺘﻨﺎﻗﻀﺎﺕ ﺍﻟﺘﺎﺭﳜﻴﺔ ﰲ ﺍﻟﻄﺒﻴﻌﺔ‬ ‫ﻭﻳﻔﺸﻮ ﺍﻷﻣﻦ ﻭﺍﻷﻣﺎﻥ‪ ،‬ﻭﻳﻐﺪﻭ ﺍﻹﻧﺴﺎﻥ ﺃﺧﺎ ﺍﻹﻧﺴﺎﻥ‪...‬‬ ‫ﻟﻴﻌﻢ ﺍﻟﺴﻼﻡ‪،‬‬ ‫َ‬ ‫ﺍﻟﺒﺸﺮﻳﺔ ّ‬ ‫ﻭﻋﻠﻰ ﺍﻟﺒﺸﺮﻳﺔ ‪-‬ﺇﺫﺍ ﻫﻲ ﱂ ﺗﻔﻘﺪ ﺣﺠﺎﻫﺎ‪ -‬ﺃﻥ ﺗُﺼﻐﻲ ﻟﻜﻠﻤﺎﺗﻪ ﺍﻟﱵ ﺻﺎﻏﻬﺎ‬ ‫ﳍﺎ ﻣﻦ ﻗﻠﺒﻪ ﺍﻟﺮﺅﻭﻑ ﺍﻟﺮﺣﻴﻢ؛ ﺇ ّﻥ ﰲ ﻗﻠﺒﻪ ﻣﻦ ﺳﻌﺔ ﺍﻟﺮﲪﺔ ﻣﺎ ﳝﻜﻦ ﺃﻥ ﻳﻐﺬﻱ‬ ‫ﺭﻭﺡ ﺍﳋﻠﻴﻘﺔ ﺑﺄﲨﻌﻬﺎ‪ ،‬ﻭﻳﻨﲑ ﺍﻟﻘﻠﺐ ﺍﻟﺒﺸﺮﻱ ﺑﻨﻮﺭ ﺍﻟﺸﻮﻕ ﺇﱃ ﺍﳋﻠﻮﺩ ﰲ ﻛﻨﻒ‬ ‫ﺍﷲ ﺗﻌﺎﱃ ﻭﰲ ﺟﻨّﺘﻪ‪.‬‬ ‫ﺑﻌﻀﺎ ﻣﻦ ﺻﻔﺤﺎ‪‬ﺎ ﲟﺎ ﻗﺎﻟﻪ ﺑﻌﺾ ﺍﳌﻨﺼﻔﲔ ﻣﻦ‬ ‫ﻭﻳُﺴﻌﺪ »ﺣﺮﺍﺀ« ﺃﻥ ﲢﻠﻲ ً‬ ‫ﺍﳌﺴﺘﺸﺮﻗﲔ ﰲ ﺣﻘﻪ ﺻﻠﻮﺍﺕ ﺍﷲ ﻋﻠﻴﻪ‪ ،‬ﻭﻳﺴﻌﺪﻫﺎ ﻛﺬﻟﻚ ْﺃﻥ ﺗﻨﺸﺮ ﻋﻠﻰ ﺍﳌﻸ‬ ‫ﺭﺍﺋﻌﺎ‬ ‫ﻭﺛﻴﻘﺔ ﻫﺎ ّﻣﺔ ﺣﻔﻈﻬﺎ ﻟﻨﺎ ﺍﻟﺘﺎﺭﻳﺦ ﻭﻫﻲ »ﻭﺛﻴﻘﺔ ﺍﳌﺪﻳﻨﺔ«؛ ﺣﻴﺚ ﺗﻌ ﱡﺪ ً‬ ‫ﳕﻮﺫﺟﺎ ً‬ ‫ﻣﻦ ﳕﺎﺫﺝ ﺗﺮﺳﻴﺦ ﻓﻜﺮﺓ ﺍﳌﻮﺍﻃﻨﺔ ﺍﻟﺼﺎﳊﺔ ﰲ ﳎﺘﻤﻊ ﻣﺘﻌﺪﺩ ﺍﻟﺜﻘﺎﻓﺎﺕ ﻭﺍﻷﺩﻳﺎﻥ‪،‬‬ ‫ﺇﱃ ﺟﺎﻧﺐ »ﺍﻟﻘﺼﻴﺪﺓ ﺍ ُ‬ ‫ﺗﻨﻢ ﻋﻦ ﻋﻤﻖ ﺍﻹﳝﺎﻥ ﻭﺭﺳﻮﺧﻪ ﰲ ﺍﻟﺸﻌﺐ‬ ‫ﳊ ْﺠﺮﻳﺔ« ﺍﻟﱵ ﱡ‬ ‫ﺍﻟﺘﺮﻛﻲ ﻭﻋﻈﻢ ﻋﺸﻘﻪ ﻟﻠﺮﺳﻮﻝ ‪ ،‬ﻭﻻ ﺃﺩﻝ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﻌﺸﻖ ﻣﻦ ﺣﺮﺻﻪ‬ ‫ﻋﻠﻰ ﺍﻻﺣﺘﻔﺎﻅ ﰲ ﻣﺘﺎﺣﻒ ﺇﺳﻄﻨﺒﻮﻝ ﺑﺒﻌﺾ ﺁﺛﺎﺭﻩ ‪ ،‬ﻭﻫﻲ ﺃﻣﺎﻧﺎﺕ ﻣﻘﺪﺳﺔ‬ ‫ﳚﻠﻬﺎ ﻭﻳﻌﺘﺰ ‪‬ﺎ ﻭﻳﻔﺪﻳﻬﺎ ﺑﺮﻭﺣﻪ؛ ﻭﺻﻮﺭﻫﺎ ﻣﻮﺯﻋﺔ ﻋﻠﻰ ﺻﻔﺤﺎﺕ ﻫﺬﺍ ﺍﻟﻌﺪﺩ‬ ‫ﻣﻦ »ﺣﺮﺍﺀ«‪.‬‬ ‫ﺇﻥ »ﺣﺮﺍﺀ« ﺍﻟﻴﻮﻡ ﺑﺴﺘﺎﻥ ﺃﺧﻀﺮ ﻭﺭﺑﻴﻊ ﺃﺯﻫﺮ؛ ﻓﺎﻟﻨﺎﻇﺮ ﰲ ﺑﺴﻴﻄﻬﺎ ﺍﳌﻤﺘ ّﺪ‬ ‫ﳓﻮ ﺃﺑﻌﺎﺩ ﺷﺎﺳﻌﺔ ﰲ ﺍﻟﻔﻜﺮ ﻭﺍﳌﻌﺮﻓﺔ ﻻ ﻳﺴﻌﻪ ﺇﻻ ﺍﻻﻣﺘﺪﺍﺩ ﻣﻌﻬﺎ ﰲ ﺇﺯﺟﺎﺋﻬﺎ‬ ‫ٍ‬ ‫ﻣﻠﻬﻮﺝ‪ ،‬ﻷﻧﻪ ﺳﲑﻯ‬ ‫ﺻﺎﻣﺖ‬ ‫ﻟﻺﻧﺴﺎﻥ ﰲ ﺃﺣﻀﺎﻥ ﺍﻷﺑﺪﻳﺔ ﻋﻠﻰ ﳓﻮ ﺳﺮﻳ ٍﻊ‬ ‫ٍ‬ ‫ﻭﺟﻮﺩﻩ ﺍﻷﻓﻀﻞ ﰲ ﻣﺮﺁ‪‬ﺎ ﺍﻟﺼﻘﻴﻠﺔ ﺍﻟﱵ ﺗﻌﻜﺲ ﺟﻮﻫﺮ ﺍﻹﻧﺴﺎﻥ ﻭﺣﻘﻴﻘﺘﻪ‪ ،‬ﻭﻫﻞ‬ ‫»ﺣﺮﺍﺀ« ﺇﻻّ ﺍﻹﻧﺴﺎﻥ ﰲ ﺃﺻﻔﻰ ﺭﻭﺣﻪ‪ ،‬ﻭﺃﻧﻘﻰ ﻭﺟﺪﺍﻧﻪ ﻭﺃﺷﺮﻑ ﻗﻠﻤﻪ؟!‬

‫‪ ‬‬ ‫)ﺃﺑﺮﻳﻞ ‪ -‬ﻳﻮﻧﻴﻮ( ‪٢٠٠٦‬‬

‫‪‬‬

‫• ﺣﺮﺍﺀ ﳎﻠﺔ ﻋﻠﻤﻴﺔ ﺛﻘﺎﻓﻴﺔ ﻓﺼﻠﻴﺔ ﺗﻌﲎ ﺑﺎﻟﻌﻠﻮﻡ ﺍﻟﻄﺒﻴﻌﻴﺔ ﻭﺍﻹﻧﺴﺎﻧﻴﺔ‬ ‫ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﲢﺎﻭﺭ ﺃﺳﺮﺍﺭ ﺍﻟﻨﻔﺲ ﺍﻟﺒﺸﺮﻳﺔ ﻭﺁﻓﺎﻕ ﺍﻟﻜﻮﻥ ﺍﻟﺸﺎﺳﻌﺔ ﺑﺎﳌﻨﻈﻮﺭ‬ ‫ﺍﻟﻘﺮﺁﱐ ﺍﻹﳝﺎﱐ ﰲ ﺗﺂﻟﻒ ﻭﺗﻨﺎﺳﺐ ﺑﲔ ﺍﻟﻌﻠﻢ ﻭﺍﻹﳝﺎﻥ‪ ،‬ﻭﺍﻟﻌﻘﻞ ﻭﺍﻟﻘﻠﺐ‪،‬‬ ‫ﻭﺍﻟﻔﻜﺮ ﻭﺍﻟﻮﺍﻗﻊ‪.‬‬ ‫• ﲡﻤﻊ ﺑﲔ ﺍﻷﺻﺎﻟﺔ ﻭﺍﳌﻌﺎﺻﺮﺓ ﻭﺗﻌﺘﻤﺪ ﺍﻟﻮﺳﻄﻴﺔ ﰲ ﻓﻬﻢ ﺍﻹﺳﻼﻡ ﻭﻓﻬﻢ‬ ‫ﺍﻟﻮﺍﻗﻊ‪ ،‬ﻣﻊ ﺍﻟﺒﻌﺪ ﻋﻦ ﺍﻹﻓﺮﺍﻁ ﻭﺍﻟﺘﻔﺮﻳﻂ‪.‬‬ ‫• ﺗﺆﻣﻦ ﺑﺎﻻﻧﻔﺘﺎﺡ ﻋﻠﻰ ﺍﻵﺧﺮ‪ ،‬ﻭﺍﳊﻮﺍﺭ ﺍﻟﺒﻨﺎﺀ ﻭﺍﳍﺎﺩﺉ ﻓﻴﻤﺎ ﻳﺼﺐ ﻟﺼﺎﱀ‬ ‫ﺍﻹﻧﺴﺎﻧﻴﺔ‪.‬‬ ‫• ﺗﺴﻌﻰ ﺇﱃ ﺍﳌﻮﺍﺯﻧﺔ ﺑﲔ ﺍﻟﻌﻠﻤﻴﺔ ﰲ ﺍﳌﻀﻤﻮﻥ ﻭﺍﳉﻤﺎﻟﻴﺔ ﰲ ﺍﻟﺸﻜﻞ ﻭﺃﺳﻠﻮﺏ‬ ‫ﺍﻟﻌﺮﺽ‪ ،‬ﻭﻣﻦ ﰒ ﺗﺪﻋﻮ ﺇﱃ ﻣﻌﺎﳉﺔ ﺍﳌﻮﺍﺩ ﲟﻬﻨﻴﺔ ﻋﺎﻟﻴﺔ ﻣﻊ ﺍﻟﺘﺒﺴﻴﻂ ﻭﻣﺮﺍﻋﺎﺓ‬ ‫ﺍﳉﻮﺍﻧﺐ ﺍﻷﺩﺑﻴﺔ ﻭﺍﳉﻤﺎﻟﻴﺔ ﰲ ﺍﻟﻜﺘﺎﺑﺔ‪.‬‬

‫‪‬‬

‫• ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻨﺺ ﺍﳌﺮﺳﻞ ﺟﺪﻳﺪﺍ ﱂ ﻳﺴﺒﻖ ﻧﺸﺮﻩ‪.‬‬ ‫• ﺃﻻ ﻳﺰﻳﺪ ﺣﺠﻢ ﺍﻟﻨﺺ ﻋﻠﻰ ‪ ٢٠٠٠‬ﻛﻠﻤﺔ ﻛﺤﺪ ﺃﻗﺼﻰ‪ ،‬ﻭﻟﻠﻤﺠﻠﺔ ﺃﻥ‬ ‫ﺗﻠﺨﺺ ﺃﻭ ﲣﺘﺼﺮ ﺍﻟﻨﺼﻮﺹ ﺍﻟﱵ ﺗﺘﺠﺎﻭﺯ ﺍﳊﺪ ﺍﳌﻄﻠﻮﺏ‪.‬‬ ‫• ﻳﺮﺟﻰ ﻣﻦ ﺍﻟﻜﺎﺗﺐ ﺍﻟﺬﻱ ﱂ ﻳﺴﺒﻖ ﻟﻪ ﺍﻟﻨﺸﺮ ﰲ ﺍﳌﺠﻠﺔ ﺇﺭﺳﺎﻝ ﻧﺒﺬﺓ ﳐﺘﺼﺮﺓ‬ ‫ﻋﻦ ﺳﲑﺗﻪ ﺍﻟﺬﺍﺗﻴﺔ‪.‬‬ ‫• ﲣﻀﻊ ﺍﻷﻋﻤﺎﻝ ﺍﳌﻌﺮﻭﺿﺔ ﻟﻠﻨﺸﺮ ﳌﻮﺍﻓﻘﺔ ﻫﻴﺌﺔ ﺍﻟﺘﺤﺮﻳﺮ‪ ،‬ﻭﳍﻴﺌﺔ ﺍﻟﺘﺤﺮﻳﺮ ﺃﻥ‬ ‫ﺗﻄﻠﺐ ﻣﻦ ﺍﻟﻜﺎﺗﺐ ﺇﺟﺮﺍﺀ ﺃﻱ ﺗﻌﺪﻳﻞ ﻋﻠﻰ ﺍﳌﺎﺩﺓ ﺍﳌﻘﺪﻣﺔ ﻗﺒﻞ ﺇﺟﺎﺯ‪‬ﺎ ﻟﻠﻨﺸﺮ‪.‬‬ ‫• ﺍﳌﺠﻠﺔ ﻏﲑ ﻣﻠﺰﻣﺔ ﺑﺈﻋﺎﺩﺓ ﺍﻟﻨﺼﻮﺹ ﺇﱃ ﺃﺻﺤﺎ‪‬ﺎ ﻧﺸﺮﺕ ﺃﻡ ﱂ ﺗﻨﺸﺮ‪،‬‬ ‫ﻭﺗﻠﺘﺰﻡ ﺑﺈﺑﻼﻍ ﺃﺻﺤﺎ‪‬ﺎ ﺑﻘﺒﻮﻝ ﺍﻟﻨﺸﺮ‪ ،‬ﻭﻻ ﺗﻠﺘﺰﻡ ﺑﺈﺑﺪﺍﺀ ﺃﺳﺒﺎﺏ ﻋﺪﻡ ﺍﻟﻨﺸﺮ‪.‬‬ ‫• ﲢﺘﻔﻆ ﺍﳌﺠﻠﺔ ﲝﻘﻬﺎ ﰲ ﻧﺸﺮ ﺍﻟﻨﺼﻮﺹ ﻭﻓﻖ ﺧﻄﺔ ﺍﻟﺘﺤﺮﻳﺮ ﻭﺣﺴﺐ‬ ‫ﺍﻟﺘﻮﻗﻴﺖ ﺍﻟﺬﻱ ﺗﺮﺍﻩ ﻣﻨﺎﺳﺒﺎ‪.‬‬ ‫• ﺍﻟﻨﺼﻮﺹ ﺍﻟﱵ ﺗﻨﺸﺮ ﰲ ﺍﳌﺠﻠﺔ ﺗﻌﺒﱢﺮ ﻋﻦ ﺁﺭﺍﺀ ُﻛﺘﱠﺎ‪‬ﺎ‪ ،‬ﻭﻻ ﺗﻌﺒﱢﺮ ﺑﺎﻟﻀﺮﻭﺭﺓ‬ ‫ﻋﻦ ﺭﺃﻱ ﺍﳌﺠﻠﺔ‪.‬‬ ‫• ﻟﻠﻤﺠﻠﺔ ﺣﻖ ﺇﻋﺎﺩﺓ ﻧﺸﺮ ﺍﻟﻨﺺ ﻣﻨﻔﺼ ً‬ ‫ﻼ ﺃﻭ ﺿﻤﻦ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻟﺒﺤﻮﺙ‪،‬‬ ‫ﲨﺎ ﺇﱃ ﺃﻱ ﻟﻐﺔ ﺃﺧﺮﻯ‪ ،‬ﺩﻭﻥ ﺣﺎﺟﺔ ﺇﱃ ﺍﺳﺘﺌﺬﺍﻥ ﺻﺎﺣﺐ‬ ‫ﺑﻠﻐﺘﻪ ﺍﻷﺻﻠﻴﺔ ﺃﻭ ﻣﺘﺮ ً‬ ‫ﺍﻟﻨﺺ‪.‬‬ ‫• ﳎﻠﺔ ﺣﺮﺍﺀ ﻻ ﲤﺎﻧﻊ ﰲ ﺍﻟﻨﻘﻞ ﺃﻭ ﺍﻻﻗﺘﺒﺎﺱ ﻋﻨﻬﺎ ﺷﺮﻳﻄﺔ ﺫﻛﺮ ﺍﳌﺼﺪﺭ‪.‬‬ ‫ﻳﺮﺟﻰ ﺇﺭﺳﺎﻝ ﲨﻴﻊ ﺍﳌﺸﺎﺭﻛﺎﺕ ﺇﱃ ﻫﻴﺌﺔ ﲢﺮﻳﺮ ﺍﳌﺠﻠﺔ ﻋﻠﻰ ﺍﻟﻌﻨﻮﺍﻥ ﺍﻵﰐ‪:‬‬ ‫‪hira@hiramagazine.com‬‬

‫ﺳﻌﺮ ﺍﻟﻨﺴﺨﺔ‪ :‬ﻣﺼﺮ )‪ (١٠‬ﺟﻨﻴﻬﺎﺕ‪ .‬ﺍﳌﻐﺮﺏ )‪ (١٥‬ﺩﺭﳘﴼ‪ .‬ﺍﻷﺭﺩﻥ )‪ (١,٥‬ﺩﻳﻨﺎﺭ‪ .‬ﺍﻹﻣﺎﺭﺍﺕ )‪ (١٠‬ﺩﺭﺍﻫﻢ‪ .‬ﺍﻟﺒﺤﺮﻳﻦ )‪ (١‬ﺩﻳﻨﺎﺭ‪ .‬ﺍﻟﺴﻌﻮﺩﻳﺔ )‪ (١٠‬ﺭﻳﺎﻻﺕ‪ .‬ﺳﻠﻄﻨﺔ ُﻋﻤﺎﻥ )‪ (١‬ﺭﻳﺎﻝ‪ .‬ﺍﻟﺴﻮﺩﺍﻥ )‪ (٣٥٠‬ﺩﻳﻨﺎﺭ‪ .‬ﻗﻄﺮ )‪ (١٠‬ﺭﻳﺎﻻﺕ‪.‬‬ ‫ﺍﻟﻜﻮﻳﺖ )‪ (١‬ﺩﻳﻨﺎﺭ‪ .‬ﻟﻴﺒﻴﺎ )‪ (٢‬ﺩﻳﻨﺎﺭ‪ .‬ﺍﳉﺰﺍﺋﺮ )‪ (١٥٠‬ﺩﻳﻨﺎﺭ‪ .‬ﺳﻮﺭﻳﺎ )‪ (١٠٠‬ﻟﲑﺓ‪ .‬ﻟﺒﻨﺎﻥ )‪ (٣٠٠٠‬ﻟﲑﺓ‪ .‬ﺗﻮﻧﺲ )‪ (٢,٥‬ﺩﻳﻨﺎﺭ‪ .‬ﺍﻟﻴﻤﻦ )‪ (٣٥٠‬ﺭﻳﺎﻝ‪ .‬ﺍﻟﻌﺮﺍﻕ )‪ (٢٠٠٠‬ﺩﻳﻨﺎﺭ‪ .‬ﺗﺮﻛﻴﺎ )‪ (٤‬ﻟﲑﺓ‪ .‬ﺃﻭﺭﻭﺑﺎ ﻭﺃﻣﺮﻳﻜﺎ )‪ (٤‬ﺩﻭﻻﺭ‪.‬‬