مجلة تفكر المجلد (3) العدد(1)

‫‪‬‬ ‫ﻫﻴﺌﺔ ﺍﻟﺘﺤﺮﻳﺮ‬ ‫ﺭﺋﻴﺲ ﻫﻴﺌﺔ ﺍﻟﺘﺤﺮﻳﺮ‬ ‫ﺃ‪.‬ﺩ‪.‬ﻣﺒﺎﺭﻙ ﳏﻤﺪﻋﻠﻲ ﳎﺬﻭﺏ‬

‫ﺭﺋﻴﺲ ﺍﻟﺘﺤﺮﻳﺮ‪:‬‬

‫ﺩ‪ .‬ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺍﻷﻣﲔ ﺍﻟﻨﻌﻴﻢ‬

‫ﻣﺪﻳﺮ ﺍﻟﺘﺤﺮﻳﺮ‬ ‫ﺃ‪ .‬ﻗﺎﺳﻢ ﻋﻤﺮ ﺃﺑﻮ ﺍﳋﲑ‬

‫א‬

‫ﳏــﺮﺭﺍﻥ‬

‫ﺃ‪ .‬ﻋﻤﺮ ﺍﳋﲑ ﺇﺑﺮﺍﻫﻴﻢ‬

‫ﺃ‪ .‬ﲨﺎﻝ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺷﺮﻳﻒ‬

‫ﲨﻊ ﺇﻟﻜﺘﺮﻭﱐ‬ ‫ﻓﺎﺋﺰﺓ ﺣﺴﻦ ﳏﻤﺪ ﺃﲪﺪ‬ ‫ﺃﻣﺎﱐ ﺣﺴﻦ ﲪﺪ‬

‫‪:‬‬ ‫א‬ ‫اﻟﺴﻴﺪ رﺋﻴﺲ ﺗﺤﺮﻳﺮ ﻣﺠﻠﺔ ﺗﻔﻜﱡﺮ‬ ‫ﻣﻌﻬﺪ إﺱﻼم اﻟﻤﻌﺮﻓﺔ )إﻣﺎم( ‪ -‬ص ب ‪ - 526‬واد ﻣﺪﻧﻰ ‪ -‬اﻟﺴﻮدان‬ ‫ت‪ /‬ﻓﺎآﺲ ‪249 -0511 - 43399 :‬‬

‫‪III‬‬

‫ﻜﻠﻤــــــﺔ ﺍﻟﺘﺤﺭﻴــــﺭ‬ ‫ﺍﻟﻘﺎﺭﺉ ﺍﻟﻜﺭﻴﻡ‬ ‫ﺍﻻﻫﺘﻤﺎﻡ ﺒﺎﻟﻭﺍﻗﻊ ﻭﻏﻠﺒﺔ ﻫﺎﺠﺱ ﺍﻟﻤﺼﻴﺭ ﻋﻠﻰ ﺍﻷﻓﺌﺩﺓ ﻭﺍﻟﻌﻘﻭل ﻤﺩﺨﻼﻥ ﺃﺴﺎﺴﻴﺎﻥ‬ ‫ﻥ ﺍﻟﺘﺤﺩﻴﺩ‬ ‫ﻟﺒﻨﺎﺀ ﺍﻟﻤﺴﺘﻘﺒل ‪ .‬ﻭﻻ ﺃﺤﺩ ﻴﺴﺘﻁﻴﻊ ﺃﻥ ﻴﻨﻜﺭ ﻋﻼﻗﺔ ﺍﻟﻌﻠﻡ ﺒﺎﻟﻭﺍﻗﻊ ؛ ﺇﺫ ﺃ ّ‬ ‫ﺍﻟﻤﻌﻴﺎﺭﻱ ﺍﻟﻭﻅﻴﻔﻲ ﻟﻠﻌﻠﻡ ﻋﻨﺩ ﺍﻟﻤﻔﻜﺭﻴﻥ ﻴﻨﺤﺼﺭ ﻓﻲ ﻗﺩﺭﺓ ﺍﻟﻌﻠﻡ ﻋﻠﻰ ﺘﺤﺩﻴﺩ ﺍﻟﺤﻘﻴﻘﺔ ‪.‬‬ ‫ﻭﻗﺩﺭﺘﻪ ﻋﻠﻰ ﺤل ﺍﻟﻤﺸﻜﻼﺕ ﻭﻓﻌﺎﻟﻴﺘﻪ ﻓﻲ ﺘﺤﻘﻴﻕ ﺍﻟﺠﺩﻴﺩ ﻭﺘﻐﻴﻴﺭ ﺍﻷﻭﻀﺎﻉ ﻭﺍﻻﻨﺘﻘﺎل‬ ‫ﻼ ﻤﻥ ﺃﺼﻭل ﺍﻟﻘﻭﺓ ‪" ،‬ﻭﺍﻟﺘﻔﻭﻕ ﻓﻴﻪ‬ ‫ﺒﻬﺎ ﻨﺤﻭ ﺍﻷﻓﻀل ‪ .‬ﻭﻤﻥ ﺜ ّﻡ ﻓﺈﻥ ﺍﻟﻌﻠﻡ ﻴﻌﺘﺒﺭ ﺃﺼ ﹰ‬ ‫ﻭﺍﺤﺘﻜﺎﺭﻩ ﻫﻭ ﺘﻔﻭﻕ ﻓﻲ ﺃﺼل ﺍﻟﻘﻭﺓ ﻭﺍﺤﺘﻜﺎﺭ ﺃﺴﺭﺍﺭﻩ ﻫﻭ ﺍﺤﺘﻜﺎﺭ ﺃﺴﺭﺍﺭ ﺍﻟﻘﻭﺓ ‪،‬‬ ‫ﻭﺍﻟﺘﻔﻭﻕ ﻓﻲ ﺘﻭﻅﻴﻔﻪ ﺒﻤﻬﺎﺭﺓ ﻫﻭ ﺍﻟﺘﻔﻭﻕ ﻓﻲ ﺍﺴﺘﻐﻼل ﺍﻟﻘﻭﺓ ﺒﻤﻬﺎﺭﺓ " ﻓﻼ ﺒﻘﺎﺀ ﻓﻲ ﺍﻟﻌﺎﻟﻡ‬ ‫ﻻ ﺒﺘﻭﻅﻴﻑ ﺍﻟﻌﻠﻡ ﻻ ﺴﻴﻤﺎ ﺍﻟﻌﻠﻭﻡ ﺍﻟﻁﺒﻴﻌﻴﺔ ؛ ﻓﺤﺴﻥ ﺘﻭﻅﻴﻔﻬﺎ‬ ‫ﻭﻻ ﻫﻴﻤﻨﺔ ﻋﻠﻴﻪ – ﺇﺫﻥ – ﺇ ﹼ‬ ‫ﻫﻭ ﺍﻟﺫﻱ ﻴﺤ َﺩّﺩ ﻤﻭﺍﺯﻴﻥ ﺍﻟﻘﻭﻯ ‪ .‬ﻭﺘﺄﺴﻴﺴﹰﺎ ﻋﻠﻰ ﺫﻟﻙ ﻨﺴﺘﻁﻴﻊ ﺃﻥ ﻨﻔﻬﻡ ﺃﺴﺒﺎﺏ ﺘﺨﻠﱡﻔﻨﺎ‬ ‫ﺸّﻬﺎﺩﺓ ﻋﻠﻰ ﺍﻟﻨﺎﱠﺱ ﻭﺍﻟﻘﻴﺎﺩﺓ ﻟﻬﻡ‪.‬‬ ‫ﻭﻗﻌﻭﺩﻨﺎ ﻋﻥ ﺃﺩﺍﺀ ﺩﻭﺭﻨﺎ ﻓﻲ ﺍﻟ ﹶ‬ ‫ﺍﻟﻘﺎﺭﻱ ﺍﻟﻜﺭﻴﻡ‬ ‫ﻥ ﺃﻨﻅﻤﺔ ﺍﻟﺘﻌﻠﻴﻡ ﻓﻲ ﺍﻟﻌﺎﻟﻡ ﺍﻹﺴﻼﻤﻲ ﺍﻟﻤﻌﺎﺼﺭ – ﺩﻴﻨﻴﺔ ﻜﺎﻨﺕ ﺃﻡ ﻋﻠﻤﺎﻨﻴﺔ –‬ ‫ﺇّ‬ ‫ﻻ ﻤﻥ ﺍﻟﻐﺭﺒﺎﺀ‬ ‫ﺃﻨﻅﻤﺔ ﻋﻘﻴﻤﺔ ﺸﻠﹼﺕ ﻗﺩﺭﺓ ﺍﻹﻨﺴﺎﻥ ﻋﻥ ﺍﻟﺘﻔﻜﻴﺭ ﻭﺍﻹﺒﺩﺍﻉ ؛ ﻭﺃﻓﺭﺯﺕ ﺃﺠﻴﺎ ﹰ‬ ‫ﺍﻟﺫﻴﻥ ﻻ ﻴﻌﻴﺸﻭﻥ ﻫﻤﻭﻡ ﺍﻷﻤﺔ ﻭﻻ ﻴﻔﻘﻬﻭﻥ ﻭﺍﻗﻌﻬﺎ ‪ ،‬ﻭﻤﻥ ﺜﻡ ﻏﺎﺒﺕ ﺭﺴﺎﻟﻴﺔ ﺍﻟﻌﻠﻡ‬ ‫ﻭﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﺤ ٍﺩ ﺴﻭﺍﺀ ‪ ،‬ﻭﺼﺎﺭﺕ ﺍﻟﺸﻬﺎﺩﺍﺕ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺴﻴﻠﺔ ﻟﻠﺘﺒﺎﻫﻲ ﻻ ﺤﺎﻓﺯﹰﺍ ﻭﺩﺍﻓﻌ ﹰﺎ‬ ‫ﻟﻠﻌﻁﺎﺀ ﻭﺍﻹﺒﺩﺍﻉ ‪ .‬ﻭﺨﻴﺭ ﺩﻟﻴل ﻋﻠﻰ ﻤﺎ ﻨﻘﻭل ﻫﻭ ﻫﺫﻩ ﺍﻟﻨﺩﺭﺓ ﻓﻲ ﺍﻹﻨﺘﺎﺝ ﺍﻟﻌﻠﻤﻲ ﻤﻊ‬ ‫ل ﺍﻟﻌﻠﻡ ‪،‬‬ ‫ﺍﻟﻭﻓﺭﺓ ﻓﻲ ﺤﺎﻤﻠﻲ ﺍﻟﺩﻜﺘﻭﺭﺍﻩ ﻤﻤﺎ ﻴﻌﻨﻲ ﺃﻨﹼﻪ ﻜﻠﻤﺎ ﺘﺯﺍﻴﺩ ﺤﻤﻠﺔ ﺍﻟﺩﻜﺘﻭﺭﺍﻩ ﻜﻠﻤﺎ ﻗ ّ‬ ‫ﻭﻫﺫﻩ ﺤﺎﻟﺔ ﺒﺎﻟﻐﺔ ﺍﻟﺨﻁﻭﺭﺓ ﻤﻥ ﺤﺎﻻﺕ ﺍﻨﻌﺩﺍﻡ ﺍﻟﻭﺯﻥ ﻟﺠﺎﻤﻌﺎﺕ ﺍﻟﻌﺎﻟﻡ ﺍﻹﺴﻼﻤﻲ ‪ .‬ﻭﻫﻲ‬ ‫ﻜﺫﻟﻙ ﺤﺎﻟﺔ ﻤﻥ ﺤﺎﻻﺕ ﻗﺒﺽ ﺍﻟﻌﻠﻡ ﻭﺁﻴﺔ ﻤﻥ ﺁﻴﺎﺕ ﺘﺭﺍﺠﻊ ﺍﻟﺨﻴﺭ ﻭﺘﻘﺩﱡﻡ ﺍﻟﺸﱠﺭ " ﺤﺘﻰ ﺇﺫﺍ‬

‫ﻻ ﻓﺄﻓﺘﻭﺍ ﺒﻐﻴﺭ ﻋﻠﻡ ﻓﻀﻠﻭﺍ ﻭﺃﻀﻠﻭﺍ " ﻭﻫﺫﻩ‬ ‫ﻟﻡ ﻴﺒﻕ ﻋﺎﻟﻡ ﺍﺘﺨﺫ ﺍﻟﻨﺎﺱ ﺭﺅﻭﺴﹰﺎ ﺠﻬﺎ ﹰ‬ ‫ﺍﻟﺭﺅﻭﺱ ﺍﻟﺠﻬﺎل ﺍﻟﺘﻲ ﺘﻔﺘﻲ ﺒﻐﻴﺭ ﻋﻠﻡ ﻫﻲ ﺍﻵﻥ ﻅﺎﻫﺭﺓ ﻤﻥ ﻅﻭﺍﻫﺭ ﺤﻴﺎﺘﻨﺎ ﺍﻟﻌﻠﻤﻴﺔ‬ ‫ل ﺍﻟﻭﺭﻉ ﻭﻤﻥ ﺍﻟﻤﻌﻠﻭﻡ "ﺃﻥ ﺃﻭل ﻤﺎ ﻴﺭﻓﻊ ﻤﻥ‬ ‫ﻭﺍﻟﺜﻘﺎﻓﻴﺔ ؛ ﻷﻨﹼﻪ ﺇﺫﺍ ﺍﻨﻌﺩﻤﺕ ﺍﻟﺨﺸﻴﺔ ﻗ ّ‬ ‫ﺍﻟﻌﻠﻡ ﺍﻟﺨﺸﻭﻉ " ﻭﻤﻌﻠﻭﻡ ﺃﻴﻀﹰﺎ ﺃﻨﻪ ﻟﻴﺱ ﻤﻥ ﻓﺼل ﺒﻴﻥ ﺍﻟﺘﻘﻭﻯ ﻭﺘﺤﺼﻴل ﺍﻟﻌﻠﻡ ﺍﻟﻨﺎﻓﻊ‬ ‫ﻭﺍﺴﺘﻴﻌﺎﺒﻪ ‪ ‬ﻭﺍﺘﻘﻭﺍ ﺍﷲ ﻭﻴﻌﻠﻤﻜﻡ ﺍﷲ ‪‬‬ ‫ﺍﻟﻘﺎﺭﺉ ﺍﻟﻜﺭﻴﻡ‬ ‫ﻟﻘﺩ ﺼﺎﺭ ﺍﻟﻌﻠﻡ ﻭﻤﺅﺴﺴﺎﺘﻪ ﻤﻥ ﺃﻀﻌﻑ ﺍﻟﺤﺼﻭﻥ ﺍﻟﺘﻲ ﺘﺅُﺘﻰ ﻤﻥ ﻗِﺒﻠﻬﺎ ﺍﻷﻤﺔ ‪،‬‬ ‫ﻵ ﻟﻐﻴﺎﺏ ﺍﻟﺩﻭﺭ ﺍﻟﻭﻅﻴﻔﻲ ﻟﻠﻌﻠﻡ ﻓﻲ ﻋﻘﻠﻴﺔ ﻤﻥ ﻴﺨﻁﻁﻭﻥ ؛ ﻜﻤﺎ ﻴﺭﺠﻊ ﺫﻟﻙ‬ ‫ﻭﻤﺎ ﺫﻟﻙ ﺇ ّ‬ ‫ﺃﻴﻀﹰﺎ ﻟﻠﺘﺩﻤﻴﺭ ﺍﻟﺫﻱ ﻟﺤﻕ ﺒﻤﺅﺴﺴﺎﺕ ﺍﻟﺘﻌﻠﻴﻡ ﻻ ﺴﻴﻤﺎ ﺍﻟﺘﻌﻠﻴﻡ ﺍﻟﻌﺎﻟﻲ ﺍﻟﺫﻱ ﺘ ّﻡ ﺘﺴﻴﻴﺴﻪ‬ ‫ﻟﻴﺨﺩﻡ ﺍﻟﺴﱡﻠﻁﺔ ﻭﺍﻟﺴﱡﻠﻁﺎﻥ ﺤﻴﺙ ﺼﺎﺭ ﺍﻟﻭﻻﺀ ﻤﻘﺩﻤﹰﺎ ﻋﻠﻰ ﺍﻟﻜﻔﺎﺀﺓ ؛ ﻓﺘﺭﺩﺕ ﺍﻟﻌﻤﻠﻴﺔ‬ ‫ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻭﺘﺸﺭّﺩﺕ ﻜﻔﺎﺀﺍﺕ ﺍﻟﻌﺎﻟﻡ ﺍﻹﺴﻼﻤﻲ ؛ ﻓﻤﻥ ﻫﺎﺠﺭ ﻟﻠﻐﺭﺏ ﻨﺒﻎ ﻭﺼﺎﺭ ﺒﻌﻠﻤﻪ‬ ‫ﻋﻭﻨﹰﺎ ﻟﻌﺩﻭﻨﺎ ؛ ﻭﻤﻥ ﺒﻘﻰ ﻀﺎﻗﺕ ﻋﻠﻴﻪ ﺍﻷﺭﺽ ﺒﻤﺎ ﺭﺤﺒﺕ‪.‬‬ ‫ﺍﻟﻘﺎﺭﺉ ﺍﻟﻜﺭﻴﻡ‬ ‫ﻥ ﺍﻟﺨﺎﺴﺭ ‪ -‬ﻤﻥ ﺘﺭﺍﺠﻊ ﺍﻟﻌﻠﻡ ﻭﺩﻭﺭﻩ ﻭﻤﻥ ﺘﻐﻴﻴﺏ ﺍﻟﻌﻠﻤﺎﺀ ﺃﻭ ﺍﻨﺴﺤﺎﺏ ﺩﻭﺭﻫﻡ‬ ‫ﺇّ‬ ‫ﻥ ﺍﻟﻌﻠﻡ ﻫﻭ ﺒﻤﺜﺎﺒﺔ‬ ‫ﻓﻲ ﺍﻟﻤﺠﺘﻤﻊ ‪ -‬ﻫﻭ ﺍﻷﻤﺔ ﺒﻤﺠﻤﻭﻋﻬﺎ ﻻ ﺃﻓﺭﺍﺩﹰﺍ ﻤﻨﻬﺎ ﻗﻼﺌل ؛ ﺫﻟﻙ ﺃ ّ‬ ‫ﺍﻟﻘﻠﺏ ﺍﻟﺫﻱ ﻴﻀﺦ ﺍﻟﺩﻤﺎﺀ ﻓﻲ ﺸﺭﺍﻴﻴﻥ ﺍﻷﻤﺔ ؛ ﻓﺈﺫﺍ ﻤﺎ ﺍﻋﺘل ﻫﺫﺍ ﺍﻟﻘﻠﺏ ﺃﻭ ﺘﻭﻗﻑ ﺍﻨﺸﻠﺕ‬ ‫ﻗﺩﺭﺓ ﺍﻷﻤﺔ ﻭ ﻀﻌﻔﺕ ﻤﻨﺎﻋﺘﻬﺎ ﻋﻥ ﺍﻟﻤﻘﺎﻭﻤﺔ ﻭﺍﻟﻤﺩﺍﻓﻌﺔ ‪ .‬ﻭ ﻤﻤﺎ ﻻ ﺸﻙ ﻓﻴﻪ ﺃﻥ ﺠﻤﺎﻋﺔ‬ ‫ﺍﻟﻌﻠﻤﺎﺀ ﻫﻡ ﻁﺎﺌﻔﺔ ﻓﻲ ﺠﺴﻡ ﺍﻷﻤﺔ ﻴﺩﻋﻭﻥ ﺇﻟﻰ ﺍﻟﺨﻴﺭ ؛ ﻓﺈﺫﺍ ﻏﺎﺒﻭﺍ ﺃﻭ ﺍﻨﺴﺤﺒﻭﺍ ﺍﻨﻌﺩﻡ‬ ‫ﺍﻟﺨﻴﺭ ﻭﺍﺴﺘﻔﺤل ﺍﻟﺸﺭ‪.‬‬ ‫ﺍﻟﻘﺎﺭﺉ ﺍﻟﻜﺭﻴﻡ‬ ‫ﺇﻥ ﻤﺸﻜﻠﺔ ﺍﻷﻤﺔ ﺍﻟﺠﻭﻫﺭﻴﺔ – ﻭﺇﺸﻜﺎﻟﻴﺔ ﺍﻟﻌﻠﻡ ﻭﺍﻟﻌﻠﻤﺎﺀ ﺠﺯﺀ ﻤﻨﻬﺎ ‪ -‬ﺘﻜﻤﻥ ﻓﻲ‬ ‫ﺍﻹﺩﺍﺭﻱ ﺍﻟﻘﺎﺌﺩ ‪ ،‬ﻓﻤﺎ ﻤﻥ ﻤﺸﻜﻠﺔ ﺘﺸﻜﻭ ﺍﻷﻤﺔ ﻤﻨﻬﺎ ﺇﻻ ﻭﺍﻹﺩﺍﺭﻱ ﺍﻟﻘﺎﺌﺩ ﻗﺩ ﺘﺴﺒّﺏ ﻓﻴﻬﺎ‬

‫ﺤﻴﺙ ﺍﺒﺘﻠﻲ ﺍﷲ ﻫﺫﻩ ﺍﻷﻤﺔ ﺒﻭﻻﺓ ﻻ ﻴﻌﺭﻓﻭﻥ ﻟﻠﻭﻻﻴﺔ ﺍﻟﻌﺎﻤﺔ ﺤﺭﻤﺔ ؛ ﻭﻻ ﻴﺭﻋﻭﻨﻬﺎ ﺤﻕ‬ ‫ﺭﻋﺎﻴﺘﻬﺎ ‪ ،‬ﻓﻠﻡ ﻴﺴﺘﺄﺠﺭﻭﺍ ﺍﻟﻘﻭﻱ ﺍﻷﻤﻴﻥ ﺒل ﺍﺴﺘﺄﺠﺭﻭﺍ ﺍﺒﻥ ﺍﻟﺠﻬﺔ ﻭﺍﺒﻥ ﺍﻟﻘﺒﻴﻠﺔ ﻭﺍﺒﻥ‬ ‫ﻥ ﺍﻟﻤﺼﻠﺤﺔ‬ ‫ﺍﻟﺤﺯﺏ ؛ ﺩﻭﻥ ﻤﺭﺍﻋﺎﺓ ﻟﺸﺭﻁ ﺍﻟﻜﻔﺎﺀﺓ ﻭﺍﻟﻘﻭﺓ ﻭﺍﻷﻤﺎﻨﺔ ‪ ،‬ﻭﻫﺫﺍ ﺇﻨﻤﺎ ﻴﻌﻨﻲ ﺃ ّ‬ ‫ﺍﻟﻌﺎﻤﺔ –ﻤﺼﻠﺤﺔ ﺍﻷﻤﺔ – ﻏﺎﺌﺒﺔ ﻋﻥ ﺍﻟﻭﻋﻲ ‪ .‬ﻭﻤﻥ ﺍﻟﻤﻔﺎﺭﻗﺎﺕ ﺃﻨﻪ ﺒﻌﺩ ﻜل ﻫﺫﺍ ﺘﺭﻯ‬ ‫ﺍﻟﻘﺎﺩﺓ ﻴﺘﺒﺎﻜﻭﻥ ﻋﻠﻰ ﻭﺍﻗﻊ ﺍﻷﻤﺔ ﻭﻫﻭﺍﻨﻬﺎ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﺒﻴﻨﻤﺎ ﻫﻡ ﺴﺒﺏ ﺃﺴﺎﺱ ﻓﻲ ﺸﻘﺎﺌﻬﺎ‬ ‫ﻭﺘﻌﺎﺴﺘﻬﺎ‪.‬‬ ‫ﺍﻟﻘﺎﺭﺉ ﺍﻟﻜﺭﻴﻡ‬ ‫ﻥ ﺇﺼﻼﺡ ﻭﺍﻗﻊ ﺍﻷﻤﺔ ﻟﻥ ﻴﺘﻡ ﺇﻻ ﺒﺈﺼﻼﺡ ﺍﻟﻨﻅﺎﻡ ﺍﻟﺘﻌﻠﻴﻤﻲ ﻭﺍﻟﻌﻨﺎﻴﺔ ﺒﻤﺅﺴﺴﺎﺘﻪ‬ ‫ﺇّ‬ ‫ﻥ ﺇﺼﻼﺡ ﻭﺍﻗﻊ ﺍﻷﻤﺔ ﻟﻥ ﻴﺘﻡ ﺇﻻ ﺒﺈﺼﻼﺡ ﺃﻤﺭ ﺍﻟﺠﺎﻤﻌﺎﺕ ﺒﺎﻋﺘﺒﺎﺭﻫﺎ‬ ‫‪ ،‬ﻭﺒﺘﻌﺒﻴﺭ ﺃﺩﻕ ﻓﺈ ّ‬ ‫ﻥ ﺃﻭل ﻤﺎ ﻴﻨﺒﻐﻲ ﻋﻠﻰ ﺍﻟﺠﺎﻤﻌﺔ ﻓﻌﻠﻪ ﻫﻭ‬ ‫ﻤﺅﺴﺴﺎﺕ ﻟﺘﻔﺭﻴﺦ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺇﻨﺘﺎﺝ ﺍﻟﻌﻠﻡ‪ .‬ﻭﺇ ّ‬ ‫ﺇﻋﺎﺩﺓ ﺼﻴﺎﻏﺔ ﻓﻠﺴﻔﺘﻬﺎ ﻭﺩﻭﺭﻫﺎ ﻓﻲ ﺍﻟﻤﺠﺘﻤﻊ ‪ ،‬ﻭﻫﺫﻩ ﺍﻟﻔﻠﺴﻔﺔ ﺍﻟﻤﺼﻭﻏﺔ ﻴﻨﺒﻐﻲ ﺃﻥ ﺘﻨﺒﺜﻕ‬ ‫ﻤﻥ ﺼﻤﻴﻡ ﻤﻌﺘﻘﺩ ﻤﺠﺘﻤﻌﻬﺎ ﺍﻹﺴﻼﻤﻲ ‪ ،‬ﻭﺫﻟﻙ ﺍﻟﺩﻭﺭ ﻴﻨﺒﻐﻲ ﺃﻥ ﻴﻜﻭﻥ ﻫﻭ ﺍﻵﺨﺭ ﺩﻋﻭﺓ‬ ‫ﺇﻟﻲ ﺍﻟﺨﻴﺭ ‪ ،‬ﻭﺍﻟﺩﻋﻭﺓ ﺇﻟﻰ ﺍﻟﺨﻴﺭ ﺠﻬﺎﺩ ‪ ،‬ﻭﺍﻟﺠﻬﺎﺩ ﻤﺭﺍﺘﺏ ﻭﻟﻪ ﻭﺴﺎﺌل ‪ ،‬ﻭﻤﻥ ﻀﻤﻨﻬﺎ‬ ‫ﺇﻋﺩﺍﺩ ﺍﻟﻘﻭﺓ ﻟﻀﻤﺎﻥ ﺍﻟﺒﻘﺎﺀ ﻭﻻ ﻴﺘﻡ ﻫﺫﺍ ﺍﻟﺒﻘﺎﺀ ﺇﻻ ﺒﺎﺤﺘﻜﺎﺭ ﺍﻟﻘﻭﺓ ﻭﺍﻟﺘﻁﻭﱡﺭ ﺒﺘﻠﻙ ﺍﻟﻘﻭﺓ‬ ‫ﻭﺍﻟﻬﻴﻤﻨﺔ ﺍﻟﻌﺎﻟﻤﻴﺔ ﻭﺸﻤﻭﻟﻴﺔ ﻫﺫﻩ ﺍﻟﻬﻴﻤﻨﺔ ﻭﺍﺴﺘﻤﺭﺍﺭﻴﺘﻬﺎ ﻋﻥ ﻁﺭﻴﻕ ﺘﻁﻭﻴﺭ ﺍﻷﻨﻅﻤﺔ‬ ‫ﻭﺘﻘﻨﻴﺎﺕ ﺍﻟﻤﺩﺍﻓﻌﺔ ﺍﻟﺤﻀﺎﺭﻴﺔ ‪ ،‬ﻭﻫﺫﻩ ﻜﻠﻬﺎ ﺘﻘﻊ ﻋﻠﻰ ﻋﺎﺘﻕ ﺍﻟﺠﺎﻤﻌﺎﺕ ﻷﻨﹼﻬﺎ – ﻜﻤﺎ‬ ‫ﺃﺴﻠﻔﻨﺎ – ﻤﺅﺴﺴﺎﺕ ﻟﺘﻔﺭﻴﺦ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺇﻨﺘﺎﺝ ﺍﻟﻌﻠﻡ ‪.‬‬ ‫ﺍﻟﻘﺎﺭﺉ ﺍﻟﻜﺭﻴﻡ‬ ‫ﻥ ﻨﻬﺎﻴﺎﺕ ﺍﻟﻘﺭﻥ ﺍﻟﻌﺸﺭﻴﻥ ﻗﺩ ﺘﺠﺎﻭﺯﺕ ﻤﺭﺤﻠﺔ ﺍﻻﻨﺒﻬﺎﺭ ﻭﺍﻻﻓﺘﺘﺎﻥ ﺒﺎﻟﻌﻠﻡ ﺇﻟﻰ‬ ‫ﺇّ‬ ‫ﺤﺴﻥ ﺘﺸﻐﻴﻠﻪ ﻭﺘﻭﻅﻴﻔﻪ ؛ ﻏﻴﺭ ﺃﻨﻨﺎ‬

‫ﻓﻲ ﺍﻟﻌﺎﻟﻡ ﺍﻹﺴﻼﻤﻲ ﻤﺎﺯﻟﻨﺎ ﻨﻌﺎﻨﻲ‬

‫ﺍﻟﻤﺸﻜﻠﺔ‬

‫ﺍﻟﻤﻨﻬﺠﻴﺔ ‪ ،‬ﻓﺎﻟﻌﻠﻭﻡ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻋﻠﻰ ﺴﺒﻴل ﺍﻟﻤﺜﺎل ﻤﺎ ﺯﺍﻟﺕ ﻤﻌﺯﻭﻟﺔ – ﺒﺤﺠﺔ ﺍﻟﺤﻴﺎﺩ‬ ‫ﻥ ﻫﻨﺎﻙ ﺜﻤﺔ ﺍﻨﻔﺼﺎل ﺒﻴﻥ‬ ‫ﺍﻟﻌﻠﻤﻲ – ﻋﻥ ﻭﺍﻗﻌﻬﺎ ﺍﻟﺤﻀﺎﺭﻱ ﻭﻤﺘﻁﻠﺒﺎﺘﻪ ﻭﺃﻫﺩﺍﻓﻪ ؛ ﻜﻤﺎ ﺃ ّ‬

‫ﺍﻟﻌﻠﻭﻡ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻭﺍﻟﻌﻠﻭﻡ ﺍﻟﺸﺭﻋﻴﺔ ﻋﻠﻰ ﺍﻟﺭﻏﻡ ﻤﻥ ﺃﻨﻪ ﻟﻴﺱ ﺜﻤﺔ ﻓﺼل – ﻓﻲ ﺍﻹﺴﻼﻡ‬ ‫– ﺒﻴﻥ ﻤﺎ ﻫﻭ ﺩﻴﻨﻲ ﻭﻤﺎ ﻫﻭ ﺩﻨﻴﻭﻱ ‪.‬‬ ‫ﻥ ﺍﻟﺩﻜﺘﻭﺭ ﻗﻁﺏ ﻤﺼﻁﻔﻲ ﺴﺎﻨﻭ ﻴﺤﺎﻭل ﺘﻘﺩﻴﻡ ﺘﺼﻭﺭ ﻋﻥ‬ ‫ﻭﻓﻲ ﻫﺫﺍ ﺍﻹﻁﺎﺭ ﻓﺈ ّ‬ ‫ﻜﻴﻔﻴﺔ ﺍﻟﺘﻜﺎﻤل ﺒﻴﻥ ﺍﻟﻤﻌﺎﺭﻑ ﺍﻟﺸﺭﻋﻴﺔ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻤﻨﻬﺠﹰﺎ ﻭﻤﻭﻀﻭﻋﹰﺎ‬ ‫ﻭﻓﻠﺴﻔﺔ ﻭﺫﻟﻙ ﻜﻭﺴﻴﻠﺔ ﺃﺴﺎﺴﻴﺔ ﻤﻭﺼﻠﺔ ﺇﻟﻰ ﺘﺤﻘﻴﻕ ﺇﺴﻼﻡ ﺸﺎﻤل ﻟﻔﺭﻭﻉ ﺍﻟﻤﻌﺭﻓﺔ‬ ‫ﺍﻹﻨﺴﺎﻨﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﺇﺼﻼﺡ ﻤﺘﻜﺎﻤل ﻟﻤﻨﺎﻫﺞ ﺍﻟﺘﻔﻜﻴﺭ ﺍﻹﺴﻼﻤﻲ ﺍﻟﻤﻌﺎﺼﺭ ﻭﺫﻟﻙ‬ ‫ﺒﺎﺴﺘﻔﺎﺩﺓ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻤﻥ ﻤﻨﺎﻫﺞ‬

‫ﺍﻟﺒﺤﺙ ﻓﻲ ﺍﻟﻌﻠﻭﻡ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ‬

‫ﺍﻟﻤﻌﺎﺼﺭﺓ ﻭﺍﺴﺘﻔﺎﺩﺓ ﻤﻨﺎﻫﺞ ﺍﻟﺒﺤﺙ ﻤﻥ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﺴﻌﻴﹰﺎ ﻟﺘﻁﻭﻴﺭ ﻤﺴﺎﻟﻙ ﻋﻠﻤﻴﺔ‬ ‫ﺩﻗﻴﻘﺔ ﻟﻠﺘﺤﻘﱡﻕ ﻤﻥ ﻤﺩﻯ ﺇﻨﺠﺎﺯ ﻭﺘﺤﻘﱡﻕ ﻤﻘﺎﺼﺩ ﺍﻟﺸﱠﺭﻉ‪.‬‬ ‫ﻥ ﺍﻟﺩﻜﺘﻭﺭ ﺇﺒﺭﺍﻫﻴﻡ ﻤﺤﻤﺩ ﺯﻴﻥ ﻴﻨﺎﻗﺵ‬ ‫ﻭﻓﻲ ﺫﺍﺕ ﺍﻻﺘﺠﺎﻩ ﻓﺈ ّ‬

‫ﺇﺸﻜﺎﻟﻴﺔ ﻋﻠﻡ‬

‫ﺍﻻﺠﺘﻤﺎﻉ ﺍﻟﺩﻴﻨﻲ ﻭﺼﻠﺘﻪ ﺒﻤﺠﺎل ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻹﺴﻼﻤﻴﺔ ﺤﻴﺙ ﻴﺒ َﻴّﻥ ﺍﻻﺘﺠﺎﻫﺎﺕ ﺍﻟﻌﺎﻤﺔ ﻓﻲ‬ ‫ﺠّﻪ ﻟﺘﻠﻙ ﺍﻻﺘﺠﺎﻫﺎﺕ ‪ .‬ﻜﻤﺎ ﻴﺒﻴّﻥ ﺒﻌﺽ‬ ‫ﻋﻠﻡ ﺍﻻﺠﺘﻤﺎﻉ ﺍﻟﺩﻴﻨﻲ ﻭﺍﻟﻨﻘﺩ ﺍﻟﻤﻨﻬﺠﻲ ﺍﻟﺫﻱ ُﻭ َ‬ ‫ﺍﻟﺘﺤﻔﻅﺎﺕ ﺍﻟﻤﻨﻬﺠﻴﺔ ﺤﺎل ﺍﺴﺘﺨﺩﺍﻡ ﻋﻠﻡ ﺍﻻﺠﺘﻤﺎﻉ ﺍﻟﺩﻴﻨﻲ ﻟﺩﺭﺍﺴﺔ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻟﺩﻴﻨﻴﺔ‬ ‫ﺍﻹﺴﻼﻤﻴﺔ ‪ .‬ﻜﻤﺎ ﻴﺒﻴّﻥ ﻜﻴﻔﻴﺔ ﺇﻋﺎﺩﺓ ﻓﻬﻡ ﻭﺼﻴﺎﻏﺔ ﺃﺩﻭﺍﺕ ﻭﺃﺴﺎﻟﻴﺏ ﻭﻤﻨﺎﻫﺞ ﻋﻠﻡ‬ ‫ﺍﻻﺠﺘﻤﺎﻉ ﺍﻟﺩﻴﻨﻲ ﻓﻲ ﺩﺭﺍﺴﺔ ﻤﺠﺘﻤﻌﺎﺕ ﺍﻟﻤﺴﻠﻤﻴﻥ ﺍﻟﻤﻌﺎﺼﺭﺓ‪.‬‬ ‫ﻭﺤﻴﺙ ﺇﻥ ﻤﺤﻭﺭ ﺃﻭﺭﺍﻕ ﻟﻠﻨﻘﺎﺵ ﻤﺤﻭﺭ ﻟﻠﺘﺜﺎﻗﻑ ﻭﺍﻟﻤﺜﺎﻗﻔﺔ ﻭﺍﻟﺠﺩﺍل ﺒﺎﻟﺤﺴﻨﻰ‬ ‫ﻥ ﺍﻟﺒﺭﻭﻓﻴﺴﻭﺭ ﺍﻟﺼﺩﻴﻕ ﻤﺤﻤﺩ ﺍﻷﻤﻴﻥ ﺍﻟﻀﺭﻴﺭ ﻗﺩ ﻋﻘﺏ ﻋﻠﻰ ﺒﺤﺙ " ﺍﻟﻤﺴﺌﻭﻟﻴﺔ‬ ‫ﻓﺈ ّ‬ ‫ﺍﻟﺠﻨﺎﺌﻴﺔ ﻟﻠﻤﺼﺎﺭﻑ ﺍﻟﺘﺠﺎﺭﻴﺔ ﺒﺼﻔﺘﻬﺎ ﺸﺨﺼﻴﺎﺕ ﺍﻋﺘﺒﺎﺭﻴﺔ " ﻭﺍﻟﺫﻱ ﻨﺸﺭﺘﻪ ﺘﻔﻜﱡﺭ ﻓﻲ‬ ‫ﻼ ﻟﺫﻟﻙ ﺍﻟﺒﺤﺙ ﺍﻟﺫﻱ ﻨﹸﺸﺭ‪.‬‬ ‫ﺍﻟﻤﺠﻠﺩ )‪ ، (2‬ﺍﻟﻌﺩﺩ )‪ (2‬ﻭﻫﺫﺍ ﺍﻟﺘﻌﻘﻴﺏ ﻴﻌﺘﺒﺭ ﻤﻜﻤ ﹰ‬ ‫ﻭﺍﻟﻤﻭﺍﺯﻨﺔ ﻭﺍﻟﺘﺭﺠﻴﺢ ﺒﻴﻥ ﺃﻗﻭﺍل ﺍﻟﺒﺤﺜﻴﻥ ﻤﺘﺭﻭﻙ ﻟﻠﻘﺎﺭﺉ ﺍﻟﻠﺒﻴﺏ‪.‬‬ ‫ﻭﻴﺄﺘﻲ ﺘﻘﺭﻴﺭ ﺍﻟﺩﻜﺘﻭﺭ ﻤﺤﻤﻭﺩ ﻗﻠﻨﺩﺭ ﻓﻲ ﻤﺤﻭﺭ ﺍﻟﺘﻘﺎﺭﻴﺭ ﻭﺍﻟﻤﺭﺍﺠﻌﺎﺕ ﻋﻥ‬ ‫ﻤﺅﺘﻤﺭ ﺃﺴﻠﻤﺔ ﺍﻟﻌﻠﻭﻡ ﺍﻹﻨﺴﺎﻨﻴﺔ ﺒﺎﻟﺠﺎﻤﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺒﻤﺎﻟﻴﺯﻴﺎ ﻭﺍﻟﺫﻱ ﺍﻨﻌﻘﺩ ﻓﻲ ﺍﻟﻔﺘﺭﺓ ﻤﻥ‬

‫ﻼ ﻟﺒﺤﺜﻲ ﺍﻟﺩﻜﺘﻭﺭﻴﻥ ﺴﺎﻨﻭ ﻭﺇﺒﺭﺍﻫﻴﻡ ﻓﻲ‬ ‫ﺍﻟﺭﺍﺒﻊ ﺇﻟﻰ ﺍﻟﺴﺎﺩﺱ ﻤﻥ ﺃﻏﺴﻁﺱ ‪ 2000‬ﻭﺼ ﹰ‬ ‫ﻤﻨﺎﻗﺸﺔ ﺍﻹﺸﻜﺎﻟﻴﺔ ﺍﻟﻤﻨﻬﺠﻴﺔ ﻓﻲ ﺍﻟﻌﻠﻭﻡ ﺍﻹﻨﺴﺎﻨﻴﺔ ؛ ﺍﻟﺘﻲ ﺃﺒﻌﺩﺕ ﺍﻟﻭﺤﻲ ﻤﻥ ﻤﺼﺎﺩﺭ‬ ‫ﻤﻌﺭﻓﺘﻬﺎ ﻋﻠﻰ ﺍﻟﺭﻏﻡ ﻤﻥ ﺃﻨﻪ ﻟﻴﺱ ﻤﺘﺼﻭﺭﹰﺍ ﺃﻭ ﻤﻨﺸﻭﺩﹰﺍ ﺍﺠﺘﺜﺎﺙ ﺍﻷﺼﻭل ﻭﺍﻟﺠﺫﻭﺭ‬ ‫ﺍﻟﺤﻀﺎﺭﻴﺔ ﻟﻠﻤﺸﺭﻭﻉ ﺍﻟﻌﻠﻤﻲ ﻓﻲ ﺍﻟﻤﺒﺎﺤﺙ ﺍﻹﻨﺴﺎﻨﻴﺔ ‪ .‬ﻭﻟﻤﺎ ﻜﺎﻥ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﺃﺼل‬ ‫ﺘﻠﻙ ﺍﻷﺼﻭل ﻭﺍﻟﻤﻌﻴﺎﺭ ﺍﻟﺫﻱ ﺘﻌُﺎﻴﺭ ﺒﻪ ﺍﻟﻤﻌﺭﻓﺔ ؛ ﻭﺒﺎﻋﺘﺒﺎﺭﻩ ﻤﺼﺩﺭ ﻴﻘﻴﻨﻲ ﻟﻠﻤﻌﺭﻓﺔ ﻓﻘﺩ‬ ‫ﺘﻌﺎﻟﺕ ﺼﻴﺤﺎﺕ ﺍﻟﻤﻔﻜﺭﻴﻥ ﺍﻹﺴﻼﻤﻴﻴﻥ ﺍﻟﻤﻌﺎﺼﺭﻴﻥ ﻤﻨﺎﺩﻴ ﹰﺔ ﺒﺈﻋﺎﺩﺓ ﻗﺭﺍﺀﺓ ﺍﻟﻘﺭﺁﻥ ﻭﻭﻀﻊ‬ ‫ﺃﺴﺱ ﻟﻠﺘﻌﺎﻤل ﻤﻌﻪ ﻭﻓﻲ ﻫﺫﺍ ﺍﻟﻤﺤﻭﺭ ﻴﻘﺩّﻡ ﺍﻟﺩﻜﺘﻭﺭ ﻋﺒﺎﺱ ﻋﺒﺩ ﺍﻟﺤﻠﻴﻡ ﻋﺒﺎﺱ ﻗﺭﺍﺀﺓ‬ ‫ﻟﻜﺘﺎﺏ "ﺇﻋﺎﺩﺓ ﻗﺭﺍﺀﺓ ﺍﻟﻘﺭﺁﻥ" ﻟﺠﺎﻙ ﺒﻴﺭﻙ ﺍﻟﻤﺴﺘﺸﺭﻕ ﺍﻟﻔﺭﻨﺴﻲ ﺍﻟﻤﺸﻬﻭﺭ ﻭﻫﻲ ﺭﺅﻴﺔ‬ ‫ﻟﻘﺭﺍﺀﺓ ﺍﻟﻘﺭﺁﻥ ﺘﺄﺘﻰ ﻤﻥ ﻁﺭﻑ ﻏﻴﺭ ﺇﺴﻼﻤﻲ ﻓﻠﻴﻘﺭﺃﻫﺎ ﺍﻟﻘﺎﺭﺉ ﻋﻠﻰ ﻤﻜﺙ ﻭﻟﻴﻘﺎﺭﻨﻬﺎ‬ ‫ﺒﺎﻁﺭﻭﺤﺎﺕ ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ‪.‬‬ ‫ﻭﻓﻲ ﺫﺍﺕ ﻫﻤﻭﻡ ﺍﻟﻌﺩﺩ ﻴﺄﺘﻲ ﻤﺤﻭﺭ ﺍﻟﻭﺭﺍﻗﻴﺎﺕ ﺍﻟﺫﻱ ﺃﻋﺩﻩ ﻋﻼﺀ ﺍﻟﺩﻴﻥ ﺤﺴﻥ ﻋﺒﺩ‬ ‫ﺍﻟﺒﺎﻗﻲ ﻭﻋﺎﻟﻴﺔ ﺒﻠﻪ ﺍﻟﺴﻌﻴﺩ ﻋﻥ ﺍﻟﺘﺄﺼﻴل ﻭﺃﺴﻠﻤﺔ ﺍﻟﻤﻌﺭﻓﺔ ‪ ،‬ﻭﺍﻟﺫﻱ ﺘﺘﻭﻓﺭ ﻤﺎﺩﺘﻪ ﺒﻤﻜﺘﺒﺔ‬ ‫ﺍﻟﻔﺎﺭﻭﻗﻲ ﺒﺎﻟﻤﻌﻬﺩ‪.‬‬ ‫ﻥ ﺍﻟﺩﻜﺘﻭﺭ ﺠﻤﺎل ﺒﺎﺩﻱ ﻗﺩ ﺘﻨﺎﻭل ﻤﻔﻬﻭﻡ ﺍﻟﺘﻔﻜﱡﺭ ﻤﻥ‬ ‫ﺃﻤﺎ ﻓﻲ ﺍﻟﻘﺴﻡ ﺍﻹﻨﺠﻠﻴﺯﻱ ﻓﺈ ّ‬ ‫ﻭﺠﻬﺔ ﻨﻅﺭ ﻗﺭﺁﻨﻴﺔ ‪ ،‬ﺤﻴﺙ ﻴﻨﻅﺭ ﺍﻟﺒﺤﺙ ﺇﻟﻰ ﻤﻌﻨﻰ ﺍﻟﺘﻔﻜﱡﺭ ﻭﺍﺴﺘﻌﻤﺎﻻﺕ ﺍﻟﻘﺭﺁﻥ ﻟﻤﻔﻬﻭﻡ‬ ‫ﺍﻟﺘﻔﻜﱡﺭ ‪ ،‬ﻜﻤﺎ ﻴﺤ َﺩّﺩ ﻋﺩﺩﹰﺍ ﻤﻥ ﺘﻌﺎﺒﻴﺭ ﺍﻟﺘﻔﻜﺭ ﻭﺍﻟﺘﻌﺎﺒﻴﺭ ﺍﻟﺸﺒﻴﻬﺔ ﻟﻪ ‪ .‬ﺜﻡ ﻴﺭﺒﻁ ﺍﻟﺒﺎﺤﺙ‬ ‫ﺒﻴﻥ ﺍﻟﺘﻔﻜﱡﺭ ﻭﺍﻻﺠﺘﻬﺎﺩ ﻭﻴﺭﺍﻫﻤﺎ ﺃﺼﻠﻴﻥ ﺃﺴﺎﺴﻴﻥ ﻓﻲ ﻋﻤﻠﻴﺔ ﺘﺤﻘﻴﻕ ﺍﻟﻭﺜﻭﻕ ﻭﺍﻟﺜﺒﺎﺕ ﻋﻠﻰ‬ ‫ﺍﻹﻴﻤﺎﻥ ﻭﺍﻟﻤﺒﺩﺃ ‪.‬‬ ‫ﺍﻟﻘﺎﺭﺉ ﺍﻟﻜﺭﻴﻡ‬ ‫ﺘﻠﻙ ﺍﻟﻘﻀﺎﻴﺎ ﺍﻟﺘﻲ ﺘﻁﺭﺤﻬﺎ ﺘﻔﻜﱡﺭ ﻓﻲ ﻫﺫﺍ ﺍﻟﻌﺩﺩ ﺘﺩﺨل ﺒﺠﻤﻠﺘﻬﺎ ﻓﻲ ﺼﻤﻴﻡ‬ ‫ﻥ ﻤﻥ ﺒﻴﻥ ﺍﻟﻌﻠﻤﺎﺀ ﻤﻥ ﻴﺩﺭﻜﻭﻥ ﻭﺠﻭﺩ ﻫﺫﻩ‬ ‫ﺍﻟﻤﺸﻜﻠﺔ ﺍﻟﻤﻨﻬﺠﻴﺔ ﺍﻟﺘﻲ ﻨﻌﺎﻨﻴﻬﺎ ‪ ،‬ﻭﺤﻴﺙ ﺇ ّ‬ ‫ﻥ ﻫﺫﺍ ﻴﻤ ﹶﺜّل ‪ -‬ﻓﻲ ﺤﺩ ﺫﺍﺘﻪ ‪-‬‬ ‫ﺍﻟﻤﺸﻜﻠﺔ ﻭﺤﺠﻤﻬﺎ ﻭﻴﺴﻌﻭﻥ ﺇﻟﻰ ﻭﻀﻊ ﺍﻟﻤﻌﺎﻟﺠﺎﺕ ﻟﻬﺎ ﻓﺈ ّ‬

‫ﻻ‬ ‫ﺨﻁﻭﺓ ﺼﺤﻴﺤﺔ ﻟﺘﻐﻴﻴﺭ ﺍﻟﻭﺍﻗﻊ ﺒﺎﻟﻌﻠﻡ ‪.‬ﻭﻟﻴﺱ ﻋﺒﺜﹰﺎ ﺃﻥ ﺘﻜﻭﻥ ﺃﻭل ﺁﻴﺎﺕ ﺍﻟﻘﺭﺁﻥ ﻨﺯﻭ ﹰ‬ ‫ﺼّﺹ ﻫﺫﻩ ﺍﻟﻜﻠﻤﺔ‬ ‫ﻀﹰﺎ ﻋﻠﻴﻬﺎ‪ .‬ﻭﻤﻥ ﺜ ّﻡ ﻓﻠﻴﺱ ﻋﺒﺜﹰﺎ ﺃﻴﻀﹰﺎ ﺃﻥ ﻨﺨ َ‬ ‫ﺩﻋﻭﺓ ﻟﻠﻘﺭﺍﺀﺓ ﻭﺤ ّ‬ ‫ﻟﻠﺤﺩﻴﺙ ﻋﻥ ﺍﻟﻌﻠﻡ ﻭﺍﻟﻌﻠﻤﺎﺀ ﻭﻋﻥ ﺍﻟﺠﺎﻤﻌﺔ ﻜﻤﺅﺴﺴﺔ ﺤﺎﻀﻨﺔ ﻟﻠﻌﻠﻡ ﻭﺍﻟﻌﻠﻤﺎﺀ ‪ .‬ﻭﺤﻴﺙ‬ ‫ﻥ‬ ‫ﺇﻨﻨﺎ ﻻ ﻨﺴﻌﻰ ﻟﺘﻜﺭﻴﺭ ﻤﺎ ﺫﻜﺭﻨﺎﻩ ﺁﻨﻔﹰﺎ ﻓﺈﻨﻨﺎ ﻨﺅ ﹶﻜّﺩ ﺠﻤﻠﺔ ﻤﻥ ﺍﻟﻤﺴﻠﻤﺎﺕ ﺘﺘﻠﺨﺹ ﻓﻲ ﺃ ّ‬ ‫ﻥ ﺍﻟﻤﺅﺴّﺴﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ‬ ‫ﺍﻷﺯﻤﺔ ﺍﻟﺘﻲ ﺘﻌﺎﻨﻲ ﺍﻷﻤﺔ ﻤﻨﻬﺎ ﻫﻲ ﻓﻲ ﺼﻤﻴﻤﻬﺎ ﺃﺯﻤﺔ ﻓﻜﺭﻴﺔ ؛ ﻭﺃ ّ‬ ‫ﻥ ﺍﻹﺼﻼﺡ ﻭﺴﺒﻠﻪ ﻴﺒﺩﺃ ﻤﻥ ﺍﻟﺠﺎﻤﻌﺔ‬ ‫ﺒﻌﻠﻤﺎﺌﻬﺎ ﺘﺘﺤﻤل ﻭﺯﺭ ﺍﺴﺘﻔﺤﺎل ﻫﺫﻩ ﺍﻷﺯﻤﺔ‪ .‬ﻭﺃ ّ‬ ‫ﻥ ﺍﻟﺠﺎﻤﻌﺔ ﻫﻲ ﺍﻟﺘﻲ ﺘﻔ َﺭّﺥ ﺍﻟﻌﻠﻤﺎﺀ ‪ ،‬ﻭﺍﻟﻌﻠﻤﺎﺀ ﻫﻡ ﺍﻟﺫﻴﻥ ﻴﺩﻋﻭﻥ ﺇﻟﻰ ﺍﻟﺨﻴﺭ ‪ ،‬ﻭﻫﻡ‬ ‫ﻷّ‬ ‫ﺠّﻪ‬ ‫ﺍﻟﺫﻴﻥ ﻴﻘﺎﻭﻤﻭﻥ ﺍﻟﺸﺭ ‪ ،‬ﻭﻟﺫﻟﻙ ﻓﻬﻡ ﻓﻲ ﺤﻘﻴﻘﺔ ﺍﻷﻤﺭ – ﻭﻟﻴﺱ ﺍﻟﺴﻠﻁﺎﻥ – ﺍﻟﻤﻭ َ‬ ‫ﻭﺍﻟﻤﺭﺸﺩ ﻵﺤﺎﺩ ﺍﻷﻤﺔ ﻭﻋﻤﻭﻤﻬﺎ ﺒﻤﺎ ﻓﻴﻬﻡ ﺍﻟﺴﻼﻁﻴﻥ‪.‬‬ ‫ﺍﻟﻘﺎﺭﺉ ﺍﻟﻜﺭﻴﻡ‬ ‫ﻗﺩ ﻨﺘﻔﻕ ﺃﻭ ﻨﺨﺘﻠﻑ ﻓﻲ ﺠﻤﻠﺔ ﻤﺎ ﻫﻭ ﻤﻁﺭﻭﺡ ﻟﻜﻥ ﻤﺎ ﻴﻨﺒﻐﻲ ﺃﻥ ﻨﺘﻔﻕ ﻋﻠﻴﻪ ﻫﻭ‬ ‫ﺍﻨﺤﺴﺎﺭ ﺩﻭﺭ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻨﺴﺤﺎﺒﻬﻡ ﻋﻥ ﺍﻟﻭﺍﻗﻊ ﻭﻋﻥ ﺍﻟﺘﺄﺜﻴﺭ ﻓﻴﻪ ﺇﻤﺎ ﺇﻴﺜﺎﺭﹰﺍ ﻟﻠﺴﻼﻤﺔ ﻭﺨﻭﻓ ﹰﺎ‬ ‫ﻼ ﺃﻭ ﺘﻐﻴﻴﺒﹰﺎ ﻤﺘﻌﻤﺩﹰﺍ ﺃﻭ ﺨﻼﻓﻪ ‪ ..‬ﻭﻓﻲ ﻜل ﺍﻷﺤﻭﺍل ﻓﻘﺩ ﺍﻓﺘﻘﺩﺕ‬ ‫ﻤﻥ ﺍﻟﻤﻼﻤﺔ ﺃﻭ ﺘﻜﺎﺴ ﹰ‬ ‫ﺍﻷﻤﺔ ﺍﻟﻌﺎﻟﻡ ﺍﻟﺭﺴﺎﻟﻲ ﺍﻟﺫﻱ ﻴﻀﻊ ﻨﺼﺏ ﻋﻴﻨﻴﻪ ﻫﻤﻭﻡ ﺍﻷﻤﺔ ﻭﺁﻻﻤﻬﺎ ﻓﻴﺤﻨﻭ ﻋﻠﻴﻬﺎ ‪.‬ﻭﻟﻌل‬ ‫ﻤﺎ ﺃﺜﺭﻨﺎﻩ ﻴﻜﻭﻥ ﺤﺎﻓﺯﹰﺍ ﻟﺠﻤﺎﻋﺔ ﺍﻟﻌﻠﻤﺎﺀ ﻹﻋﺎﺩﺓ ﻗﺭﺍﺀﺓ ﺍﻟﺫﺍﺕ ﻭﺍﻜﺘﺸﺎﻓﻬﺎ ﻤﻥ ﺠﺩﻴﺩ ﺴﻌﻴ ﹰﺎ‬ ‫ﻻﺴﺘﻌﺎﺩﺓ ﺩﻭﺭﻫﻡ ﻓﻲ ﺍﻟﺤﻴﺎﺓ ﺍﻹﺴﻼﻤﻴﺔ‪.‬‬ ‫ﺍﻟﻘﺎﺭﺉ ﺍﻟﻜﺭﻴﻡ‬ ‫ﻥ ﺍﻟﻤﻘﺎﻡ ﻤﻘﺎﻡ ﺤﺩﻴﺙ ﻋﻥ ﺍﻟﻌﻠﻡ ﻭﺍﻟﻌﻠﻤﺎﺀ ﻓﺈﻨﻪ ﻻ ﻴﺴﻌﻨﺎ ﺇﻻ ﺃﻥ ﻨﺘﻘﺩﻡ ﻟﻸﺴﺎﺘﺫﺓ‬ ‫ﻭﻷ ّ‬ ‫ﺒﻜﻠﻴﺔ ﻤﻌﺎﺭﻑ ﺍﻟﻭﺤﻲ ﻭﺍﻟﻌﻠﻭﻡ ﺍﻹﻨﺴﺎﻨﻴﺔ ﺒﺎﻟﺠﺎﻤﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺒﻤﺎﻟﻴﺯﻴﺎ ﺒﺎﻟﺸﻜﺭ ﺍﻟﺠﺯﻴل‬ ‫ﻋﻠﻰ ﻤﺸﺎﺭﻜﺘﻬﻡ ﻟﻨﺎ ﺍﻟﻬﻡ ﺩﺍﻋﻴﻥ ﺍﷲ ﺃﻥ ﻴﺴ َﺩّﺩ ﺨﻁﺎﻨﺎ ﻭﺃﻥ ﻴﻘﻴل ﻋﺜﺭﺓ ﺃﻤﺘﻨﺎ ﻭﺃﻥ ﻴﻬﻴﺊ ﻟﻬﺎ‬ ‫ﺤّﺩ ﺒﻴﻥ ﻗﻠﻭﺏ ﺃﺒﻨﺎﺌﻬﺎ ﻟﻤﺎ ﻓﻴﻪ ﺍﻟﺨﻴﺭ ﺇ ﹼﻨﻪ ﺴﻤﻴﻊ ﻤﺠﻴﺏ ‪.‬‬ ‫ﻤﻥ ﺃﻤﺭﻫﺎ ﺭﺸﺩﹰﺍ ﻭﺃﻥ ﻴﻭ َ‬ ‫ﺭﺌﻴﺱ ﺍﻟﺘﺤﺭﻴﺭ‬

‫ﺍﻟﺘﻜﺎﻤل ﺒﻴﻥ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻭﻤﻨﺎﻫﺞ ﺍﻟﺒﺤﺙ‬

‫ﺩ‪ .‬ﻗﻁﺏ ﻤﺼﻁﻔﻰ ﺴﺎﻨﻭ‬

‫ﻱ ﻭﻤﻨﺎﻫﺞ ﺍﻟﺒﺤﺙ‬ ‫ﺍﻟﺘﻜﺎﻤل ﺒﻴﻥ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩ ّ‬ ‫ﻓﻲ ﺍﻟﻌﻠﻭﻡ ﺍﻹﻨﺴﺎﻨﱠﻴﺔ ﺍﻟﻤﻌﺎﺼﺭﺓ‬ ‫ﻤ ﺨل ‪:‬‬

‫‪.‬‬

‫ﻤ‬

‫ﺎﻭ‬

‫*‬

‫ﻥ ﻫﺫﻩ ﺍﻟﺩﺭﺍﺴﺔ ﺘﻬﺩﻑ ‪-‬ﺒﺸﻜل ﻋﺎﻡ‪ -‬ﺇﻟﻰ ﺘﻘﺩﻴﻡ ﺘﺼﻭﱡﺭ ﻋﺎﻡ ﻋﻥ ﻜﻴﻔﻴﺔ ﺘﺤﻘﻴﻕ‬ ‫ﺇّ‬

‫ﺘﻜﺎﻤل ﻤﻜﻴﻥ ﺒﻴﻥ ﺍﻟﻤﻌﺎﺭﻑ ﺍﻟﺸﱠﺭﻋﻴﺔ ﻭﺍﻟﻤﻌﺎﺭﻑ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻤﻨﻬﺠ ﹰﺎ‬ ‫ﻭﻤﻭﻀﻭﻋﹰﺎ ﻭﻓﻠﺴﻔﺔﹰ‪ ،‬ﻜﻤﺎ ﺘﺭﻭﻡ ﺍﻟﺩﺭﺍﺴﺔ ـ ﺒﺸﻜل ﺨﺎﺹ‪ -‬ﺇﻟﻘﺎﺀ ﺍﻟﻀﻭﺀ ﻋﻠﻰ ﻜﻴﻔﻴﺔ‬ ‫ﺘﺤﻘﻴﻕ ﺘﻜﺎﻤل ﻤﻨﺸﻭ ٍﺩ ﺒﻴﻥ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻭﻤﻨﺎﻫﺞ ﺍﻟﺒﺤﺙ ﺍﻟﺤﺩﻴﺜﺔ ﻓﻲ ﺍﻟﻌﻠﻭﻡ‬

‫ﺍﻹﻨﺴﺎﻨﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺍﻟﻤﻌﺎﺼﺭﺓ‪ ،‬ﻭﺴﺘﻌﻨﻰ ﺍﻟﺩﺭﺍﺴﺔ ﺒﺈﺒﺭﺍﺯ ﻜﻴﻔﻴﺔ ﺘﻭﻅﻴﻑ ﺍﻟﻌﺩﻴﺩ ﻤﻥ‬ ‫ﻙ‬ ‫ﻙ ُﻤ ِﻌﻴﻨ ٍﺔ ﻋﻠﻰ ﺍﻟﻜﺸﻑ ﻋﻥ ﻤﻘﺎﺼﺩ ﺍﻟﺸﺭﻴﻌﺔ‪ ،‬ﻭﻜﻤﺴﺎﻟ َ‬ ‫ﻤﻨﺎﻫﺞ ﺍﻟﺒﺤﺙ ﺍﻟﻤﻌﺎﺼﺭﺓ ﻜﻤﺴﺎﻟ َ‬

‫ﻼ ﻋﻥ‬ ‫ﻴﺴﺘﻔﺎﺩ ﻤﻨﻬﺎ ﻓﻲ ﺍﻟﺘﺤﻘﻕ ﻤﻥ ﺇﻨﺠﺎﺯ ﻤﻘﺎﺼﺩ ﺍﻟﺸﺭﻴﻌﺔ ﻓﻲ ﺃﺭﺽ ﺍﻟﻭﺍﻗﻊ‪ ،‬ﻭﻓﻀ ﹰ‬

‫ﺫﻟﻙ ﻓﺈﻥ ﺍﻟﺩﺭﺍﺴﺔ ﺴﺘﺤﺎﻭل ﺇﺒﺭﺍﺯ ﺃﻫﻤﻴﺔ ﺍﻻﻋﺘﺼﺎﻡ ﺒﺎﻟﺒُﻌﺩ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻋﻨﺩ ﺼﻴﺎﻏﺔ‬

‫ﻓﺭﻀﻴﺎﺕ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﺘﻭﺠﻴﻪ ﻨﺘﺎﺌﺠﻬﺎ ﻭﻓﻕ ﻤﺒﺎﺩﺉ ﺍﻹﺴﻼﻡ‬

‫ﺍﻟﻌﺎﻤﺔ ﻭﻜﻠﻴﺎﺘﻪ ﺍﻟﻜﺒﺭﻯ‪.‬‬

‫ﻭﺍﻨﻁﻼﻗﹰﺎ ﻤﻤﺎ ﻟﻬﺫﺍ ﺍﻟﺘﻜﺎﻤل ﻤﻥ ﺃﻫﻤﻴ ٍﺔ ﻗﺼﻭﻯ ﻭﻀـﺭﻭﺭ ٍﺓ ﺩﻴﻨﻴـﺔٍ‪ ،‬ﻓـﺈﻥ ﻫـﺫﻩ‬

‫ﺍﻟﺩﺭﺍﺴﺔ ﺘﺘﺒﻨﻰ ﺍﻟﺩﻋﻭﺓ ﺍﻟﻌﺎﺠﻠﺔ ﺍﻟﻤﻠﺤﺔ ﺇﻟﻰ ﺼﻴﺭﻭﺭﺓ ﺩﺭﺍﺴﺔ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻤﺘﻁﻠﺒـﹰﺎ‬

‫ﺇﺠﺒﺎﺭﻴﹰﺎ ﻋﻠﻰ ﺠﻤﻴﻊ ﺍﻟﻤﺘﺨﺼﺼﻴﻥ ﻓﻲ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻓﻲ ﺍﻟﺠﺎﻤﻌﺎﺕ‬ ‫ﻭﺍﻟﻤﻌﺎﻫﺩ ﻭﺍﻟﻜﻠﻴﺎﺕ ﺍﻟﻤﻭﺴﻭﻤﺔ ﺒﺎﻟﺠﺎﻤﻌﺎﺕ ﺍﻟﻭﻁﻨﻴﺔ ﻭﺴﻭﺍﻫﺎ‪ ،‬ﺘﺤﺼﻴﻨﹰﺎ ﻟﻬﻡ ﻤـﻥ ﺇﺴـﺎﺀﺓ‬

‫ﺍﺴﺘﺨﺩﺍﻡ ﻭﺘﻭﻅﻴﻑ ﻤﻨﺎﻫﺞ ﺍﻟﺒﺤﺙ ﺍﻟﺤﺩﻴﺜﺔ ﻓﻴﻤﺎ ﻴﺘﻌﺎﺭﺽ ﻤﻊ ﻤﻘﺎﺼﺩ ﺍﻟﺸﺭﻉ ﻭﻤﺒﺎﺩﺌـﻪ‬

‫ﺍﻟﻌﺎﻤﺔ‪ ،‬ﻭﻋﻭﻨﹰﺎ ﻟﻬﻡ ﻓﻲ ﺍﻟﻭﻗﺕ ﻨﻔﺴﻪ ﻋﻠﻰ ﺤﺴﻥ ﺼﻴﺎﻏﺔ ﻓﺭﻀﻴﺎﺕ ﺍﻷﺒﺤﺎﺙ ﻭﺍﻟﺩﺭﺍﺴﺎﺕ‬ ‫ﻭﻓﻕ ﺍﻟﺘﱠﺼﻭﺭ ﺍﻹﺴﻼﻤﻲ ﻋﻥ ﺍﻹﻨﺴﺎﻥ ﻭﺍﻟﺤﻴﺎﺓ ﻭﺍﻟﻭﺠﻭﺩ ﻜﻤﺎ ﺘﺘﺒﻨـﻰ ﺍﻟﺩﺭﺍﺴـﺔ ﺩﻋـﻭ ﹰﺓ‬

‫ﻤﻤﺎﺜﻠ ﹰﺔ ﺇﻟﻰ ﺼﻴﺭﻭﺭﺓ ﺩﺭﺍﺴﺔ ﻤﻨﺎﻫﺞ ﺍﻟﺒﺤﺙ ﺍﻟﺤﺩﻴﺜﺔ ﻓﻲ ﺍﻟﻌﻠﻭﻡ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴـﺔ‬

‫ﺍﻟﻤﻌﺎﺼﺭﺓ ﻤﺘﻁﻠﺒﹰﺎ ﺇﺠﺒﺎﺭﻴﹰﺎ ﻋﻠﻰ ﺠﻤﻴﻊ ﺍﻟﻤﺘﺨﺼﺼﻴﻥ ﻓﻲ ﺍﻟﺩﺭﺍﺴـﺎﺕ ﺍﻟﺸـﺭﻋﻴﺔ ﻓـﻲ‬ ‫*‬

‫ﺃﺴﺘﺎﺫ ﻤﺸﺎﺭﻙ ﺒﻘﺴﻡ ﺍﻟﻔﻘﻪ ﻭﺃﺼﻭﻟﻪ‪ -‬ﻜﻠﻴﺔ ﻤﻌﺎﺭﻑ ﺍﻟﻭﺤﻲ ﻭﺍﻟﻌﻠﻭﻡ ﺍﻹﻨﺴﺎﻨﻴﺔ – ﺍﻟﺠﺎﻤﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ‬

‫ﺍﻟﻌﺎﻟﻤﻴﺔ – ﻤﺎﻟﻴﺯﻴﺎ‪.‬‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪2001 ،(1‬ﻡ ‪1422/‬ﻫـ‬

‫ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻔﻠﺴﻔﺔ‬

‫ﻼ ﻓﻲ ﺘﺨﺭﻴﺞ ﺠﻴل‬ ‫ﺍﻟﺠﺎﻤﻌﺎﺕ ﻭﺍﻟﻜﻠﻴﺎﺕ ﻭﺍﻟﻤﻌﺎﻫﺩ ﺍﻟﻤﻭﺴﻭﻤﺔ ﺒﺎﻟﺠﺎﻤﻌﺎﺕ ﺍﻹﺴﻼﻤﻴﺔ‪ ،‬ﺃﻤ ﹰ‬ ‫ﻤﻥ ﺍﻟﻨﺵﺀ ﻗﺎﺩﺭ ﻋﻠﻰ ﺘﺤﻘﻴﻕ ﻭﺼل ﺃﻤﻴﻥ ﺒﻴﻥ ﻭﺤﻲ ﺍﻟﺴﻤﺎﺀ ﻭﻭﺍﻗـﻊ ﺍﻷﺭﺽ ﻨﺘﻴﺠـﺔ‬

‫ﺤﺴﻥ ﺘﻭﻅﻴﻔﻬﻡ ﺍﻟﻤﻨﺎﻫﺞ ﻭﺍﻷﺩﻭﺍﺕ ﺍﻟﺒﺤﺜﻴﺔ ﻤﺴﺎﻟﻙ ﻟﻠﻜﺸﻑ ﻋﻥ ﺍﻟﻤﻘﺎﺼـﺩ‪ ،‬ﺃﻭ ﻤﺴـﺎﻟﻙ‬ ‫ﻟﻠﺘﺤﻘﱡﻕ ﻤﻥ ﺇﻨﺠﺎﺯ ﺍﻟﻤﻘﺎﺼﺩ‪.‬‬

‫ﺇﻨﱠﻪ ﻟﻴﺱ ﻤﻥ ﻤﺭﻴ ٍﺔ ﻓﻲ ﺃﻨﱠﻪ ﺴﻴﻜﻭﻥ ﻋﻘﺒﻰ ﺘﺤﻘﻴﻕ ﻫﺫﺍ ﺍﻟﺘﻜﺎﻤـل ﺘﺨﻔﻴـﻑ ﺤﺎﻟـﺔ‬

‫ﻲ ﺍﻟﻤﻌﺎﺼﺭ ﻨﺘﻴﺠـﺔ‬ ‫ﺍﻟﺭﻫﻕ ﺍﻟﻔﻜﺭﻱ ﻭﺍﻟﺘﺸﺘﺕ ﺍﻟﻤﺭﺠﻌﻲ ﺍﻟﺫﻱ ﻴﻌﻴﺵ ﻓﻴﻪ ﺍﻟﻭﺍﻗﻊ ﺍﻹﺴﻼﻤ ﱡ‬ ‫ﺍﻟﻔﺼﺎﻡ ﺍﻟ ﱠﻨ ِﻜ ِﺩ ﺒﻴﻥ ﻋﻠﻭﻡ ﺍﻟﺩﻴﻥ ﻭﻋﻠﻭﻡ ﺍﻟﺩﻨﻴﺎ‪ ،‬ﻜﻤﺎ ﺃ ﱠﻨﻪ ﺴـﻴﺤﻭل ـ ﺒـﺈﺫﻥ ﺍﷲ ـ ﺩﻭﻥ‬

‫ﻱ ﺍﻟﺫﻱ ﺘﻌﻴﺵ ﻓﻴﻪ ﺃﻤﺘﻨﺎ ﺍﻟﻤﺠﻴﺩﺓ ﻤﻨـﺫ ﺃﻤـ ٍﺩ‬ ‫ﺘﻌﻤﻴﻕ ﺤﺎﻟﺔ ﺍﻟﻐﻴﺎﺏ ﻭﺍﻻﻨﺴﺤﺎﺏ ﺍﻟﺤﻀﺎﺭ ّ‬

‫ﻁﻭﻴل ﻨﺘﻴﺠﺔ ﻓﺼل ﺃﺒﻨﺎﺅﻫﺎ ﺒﻴﻥ ﺸﺅﻭﻥ ﺩﻴﻨﻬﺎ ﻭﺸﺅﻭﻥ ﺩﻨﻴﺎﻫﺎ‪.‬‬

‫ﻭﻤﻬﻤﺎ ﻴﻜﻥ ﻤﻥ ﺸﻲﺀٍ‪ ،‬ﻓﻘﺩ ﺤﺎﻭﻟﻨﺎ ﺃﻥ ﺘﻨﺘﻅﻡ ﻫﺫﻩ ﺍﻟﺩﺭﺍﺴﺔ ﻓﻲ ﺜﻼﺜﺔ ﻤﺒﺎﺤﺙ‪،‬‬

‫ﻴﻌﻨﻰ ﺃﻭﻟﻬﺎ ﺒﺘﺤﺩﻴﺩ ﺍﻹﻁﺎﺭ ﺍﻟﻌﺎﻡ ﻟﻠﺘﻜﺎﻤل ﺍﻟﻤﻨﺸﻭﺩ ﺒﻴﻥ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻭﻤﻨﺎﻫﺞ ﺍﻟﺒﺤﺙ‬

‫ﻓﻲ ﺍﻟﻌﻠﻭﻡ ﺍﻹﻨﺴﺎﻨﻴﺔ‪ ،‬ﻭﺃﻤﺎ ﺍﻟﻤﺒﺤﺙ ﺍﻟﺜﺎﻨﻲ‪ ،‬ﻓﻴﺘﻌﺭﺽ ﻹﺒﺭﺍﺯ ﺃﻭﺠﻪ ﺍﺴﺘﻔﺎﺩﺓ ﺍﻟﻔﻜﺭ‬ ‫ﺍﻟﻤﻘﺎﺼﺩﻱ ﻤﻥ ﻤﻨﺎﻫﺞ ﺍﻟﺒﺤﺙ‪ ،‬ﻭﺃﻤﺎ ﺍﻟﻤﺒﺤﺙ ﺍﻟﺜﺎﻟﺙ‪ ،‬ﻓﻴﺘﻨﺎﻭل ﺤﺩﻴﺜ ﹰﺎ ﻤﻭﺠﺯﹰﺍ ﻋﻥ ﺃﻭﺠﻪ‬ ‫ﺍﺴﺘﻔﺎﺩﺓ ﻤﻨﺎﻫﺞ ﺍﻟﺒﺤﺙ ﻓﻲ ﺍﻟﻌﻠﻭﻡ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻤﻥ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ‪ ،‬ﻭﻨﺘﺎﺌﺞ‬

‫ﺍﻟﺩﺭﺍﺴﺔ ﻭﺍﻗﺘﺭﺍﺤﺎﺘﻬﺎ ‪.‬‬ ‫‪-‬ﻓ ﺍ‬

‫‪ -‬ﺃﻭ ‪ :‬ﻓ‬

‫‪ 1:1‬ﻓ‬

‫ﺍﻟﻤ ﺤ ﺍ ﻭل‬

‫ﺎﺭ ﺍﻟﻌﺎﻡ ﻟﻠﺘﻜﺎﻤل ﺍﻟﻤ ﺸﻭ ﻴﻥ ﺍﻟ ﻜﺭ ﺍﻟﻤﻘﺎ‬ ‫ﺍ‬

‫ﻴﻌ ﺍﻟﻌ‬

‫ﺎﺭ ﺍﻟﻌﺎﻡ ﻟﻠﺘﻜﺎﻤل ﻴﻥ ﺍﻟﻤﻌﺎﺭ‬ ‫ﻴﻥ ﺍﻟﻭﺤ ﺍ ﻟ‬

‫ﻱ ﻭﻤ ﺎ‬

‫ﺍﻟﺸﺭ ﻴ ﻭﺍ‬

‫ﺍﻟ ﺎﻤ ﻭﺍﻟﻤﻌﺎﺭ‬

‫ﺍﻟ ﺤ‬

‫ﺎﻴ ‪:‬‬

‫ﺍﻟﺸﺭ ﻴ ‪:‬‬

‫ﻨﻘﺼﺩ ﺒﻤﺼﻁﻠﺢ ﺍﻟﺘﻜﺎﻤل ﺒـﻴﻥ ﺍﻟﻤﻌـﺎﺭﻑ ﺍﻟﺸﱠـﺭﻋﻴﺔ ﻭﺍﻟﻤﻌـﺎﺭﻑ ﺍﻹﻨﺴـﺎﻨﻴﺔ‬

‫ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﻁﺒﻴﻌﻴﺔ ﻓﻲ ﻫﺫﻩ ﺍﻟﺩﺭﺍﺴﺔ‪ ،‬ﺫﻟﻙ ﺍﻟﺠﻬ َﺩ ﺍﻟﻌﻠﻤﻲ ﺍﻟﻤﻨﻬﺠﻲ ﺍﻟﻤﻨﻅﱠﻡ ﺍﻟـﺫﻱ‬

‫ﻑ‬ ‫ﺕ ﺍﻟﻤﻌﺎﺭ ِ‬ ‫ﺴ ﹶﻨﺎ ِ‬ ‫ﺕ ﻭﺤ َ‬ ‫ﻴﻬﺩﻑ ﺇﻟﻰ ﺘﻁﻌﻴﻡ ﺍﻟﻤﻌﺎﺭﻑ ﺍﻟﺸﺭﻋﻴﺔ )ﺍﻟﻌﻠﻭﻡ ﺍﻟﺸﺭﻋﻴﺔ( ﺒﺈﻴﺠﺎﺒﻴﺎ ِ‬ ‫ﺍﻹﻨﺴﺎﻨﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻤﻥ ﺠﻬﺔٍ‪ ،‬ﻭﺘﻁﻌﻴﻡ ﺍﻟﻤﻌﺎﺭﻑ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺒﺈﻴﺠﺎﺒﻴـﺎﺕ‬ ‫ﺸﺭﻋﻴﺔ ﻤﻥ ﺠﻬ ٍﺔ ﺃﺨﺭﻯ‪ ،‬ﺒﺤﻴـﺙ ﺘﻐـﺩﻭ ﺍﻟﻤﻌـﺎﺭﻑ ﺍﻟﺸﱠـﺭﻋﻴﺔ‬ ‫ﻭﺤﺴﻨﺎﺕ ﺍﻟﻤﻌﺎﺭﻑ ﺍﻟ ﱠ‬

‫ﺍﻟﺘﻜﺎﻤل ﺒﻴﻥ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻭﻤﻨﺎﻫﺞ ﺍﻟﺒﺤﺙ‬

‫ﺩ‪ .‬ﻗﻁﺏ ﻤﺼﻁﻔﻰ ﺴﺎﻨﻭ‬

‫ﻭﺍﻟﻤﻌﺎﺭﻑ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻤﺘﻜﺎﻤﻠ ﹰﺔ ﻭﻤﺘﺠﺎﻭﺯﺓ ﺠﻭﺍﻨﺏ ﺍﻟﻨﻘﺹ ﻭﺍﻟﻘﺼﻭﺭ ﻓـﻲ‬

‫ﻜل ﻭﺍﺤﺩ ٍﺓ ﻤﻨﻬﻤﺎ‪ ،‬ﻓﻠﺴﻔ ﹰﺔ ﻭﻤﻭﻀﻭﻋﹰﺎ ‪ ،‬ﻭﻤﻨﻬﺠﹰﺎ‪.‬‬

‫ﻭﺒﻌﺒﺎﺭﺓ ﺃﺨﺭﻯ ﻋﻨﺩ ﺍﻟﺩﻜﺘﻭﺭ ﻋﺭﻓﺎﻥ ﻋﺒﺩ ﺍﻟﺤﻤﻴﺩ‪ ،‬ﻴﺭﺍﺩ ﺒﻪ‪..":‬ﻋﻨـﻭﺍﻥ ﻟﻤـﻨﻬﺞ‬

‫ﻓﻜﺭﻱ ﻓﻲ ﺍﻟﺘﺜﺎﻗﻑ ﺍﻟﺤﻀﺎﺭﻱ ﺫﻭ ﺒﻌﺩﻴﻥ‪ ،‬ﺃﻭ ﻤﻌﻨﻴﻴﻥ ﻤﺘﻀﺎﻴﻔﻴﻥ‪ :‬ﺍﻷﻭل ﻤﻨﻬﻤﺎ‪ :‬ﻭﻴـﺭﺍﺩ‬ ‫ﺒﻪ ﺠﻬﺩ ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ﺍﻟﻤﻌﺎﺼﺭ‪ ،‬ﻭﺴﻌﻴﻪ ﺍﻟﺤﺜﻴﺙ‪ ،‬ﻤﻥ ﺃﺠل ﻫﻀﻡ ﺠﻤﻴﻊ ﻤﺎ ﺃﻨﺠـﺯﻩ‬

‫ﺍﻟﻔﻜﺭ ﺍﻟﻐﺭﺒﻲ ﻭﺘﹶﻤﺜﱡﻠﻪ ﻓﻲ ﺒﻌﺩﻴﻪ‪ :‬ﺍﻟﺤﻀﺎﺭﻱ ﺍﻟﻤﺎﺩﻱ ﻭﺍﻟﺜﻘﺎﻓﻲ ﺍﻟﻤﻌﻨﻭﻱ‪ .‬ﻭﺃﻤﺎ ﺍﻟﺜـﺎﻨﻲ‪:‬‬

‫ﻓﻔﻴﻪ ﺍﻟﺘﻨﺒﻴﻪ ﻋﻠﻰ ﻭﺠﻭﺏ ﺘﺄﻤﻴﻥ ﺘﺤﺭﻴﺭ ﺘﻠﻙ ﺍﻟﻤﻨﺠﺯﺍﺕ ﺍﻟﺘﻲ ﻨﺸـﺄﺕ ﻀـﻤﻥ ﻤﻔـﺎﻫﻴﻡ‬

‫ﻓﻠﺴﻔﻴﺔ ﻻ ﺩﻴﻨﻴﺔ‪ ،‬ﻭﻤﺎﺩﻴﺔ ﻭﺇﻟﺤﺎﺩﻴﺔ‪ ،‬ﻭﺫﻟﻙ ﺒﺈﻋﺎﺩﺓ ﺘﻔﺴﻴﺭﻫﺎ‪ ،‬ﻭﺭﺒﻁﻬـﺎ ﺒﺈﻁـﺎﺭ ﻗﻴﻤـﻲ‬ ‫ﺇﺴﻼﻤﻲ‪ ،‬ﻤﻭﺼﻭل ﻭﻤﺘﺼل ﺒﺎﻟﻬﺩﻯ ﺍﻹﻟﻬﻲ ﺍﻟﺫﻱ ﺒﻠﻎ ﻜﻤﺎﻟﻪ ﻭﺨﺘﺎﻤﻪ ﺒﺎﻹﺴﻼﻡ‪.(1) "..‬‬

‫ﺇﻥ ﻫﺫﺍ ﺍﻟﺘﻜﺎﻤل ﺒﻴﻥ ﺍﻟﻤﻌﺎﺭﻑ ﺍﻟﺸﺭﻋﻴﺔ ﻭﺍﻟﻤﻌﺎﺭﻑ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ‬

‫ﺍﻟﻤﻌﺎﺼﺭﺓ‪ُ ،‬ﻴﻤﺜل ﺠﺯﺀ ﻻ ﻴﺘﺠﺯﺃ ﻤﻥ ﻤﺸﺭﻭﻉ ﺍﻟﺘﺄﺼﻴل ﺍﻹﺴﻼﻤﻲ‬

‫)‪(2‬‬

‫ﺍﻟﻜﺒﻴﺭ ﺍﻟﻬﺎﺩﻑ‬

‫ﺇﻟﻰ ﺇﺴﻼﻡ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻤﻌﺎﺭﻑ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺍﻟﻤﻌﺎﺼﺭﺓ ﺒﻔﻠﺴﻔﺎﺘﻬﺎ ﻭﻤﻨﺎﻫﺠﻬﺎ‬ ‫ﻭﻤﻨﻁﻠﻘﺎﺘﻬﺎ‪ ،‬ﻜﻤﺎ ﺃﻨﱠﻪ ﻴُﻤﺜل ﻓﻲ ﺍﻟﻭﻗﺕ ﻨﻔﺴﻪ ﺠﺯﺀ ﻤﻥ ﻤﺸﺭﻭﻉ ﺇﺼﻼﺡ ﻤﻨﺎﻫﺞ ﺍﻟﺘﻔﻜﻴﺭ‬

‫ﺍﻹﺴﻼﻤﻲ ﺍﻟﺭﺍﻫﻥ ﺒﺤﻴﺙ ﺘﻐﺩﻭ ﻤﻨﺎﻫﺞ ﻤﻭﺍﻜﺒ ﹰﺔ ﻭﻗﺎﺩﺭﺓ ﻋﻠﻰ ﺘﻭﺠﻴﻪ ﻤﺴﺘﺠﺩﺍﺕ ﻭﻗﻀﺎﻴﺎ‬

‫ل ﺠﻼﻟﻪ‪.‬‬ ‫ﺍﻟﻭﺍﻗﻊ ﺍﻟﻤﻌﻴﺵ ﻭﻓﻕ ﺍﻟﻤﻨﻬﺞ ﺍﻟﻤﺭﺍﺩ ﷲ ﺠ ﱠ‬

‫ﻭﻤﻥ ﺜﻡ ﻴﻤﻜﻥ ﺍﻟﻘﻭل ﺒﺄﻥ ﺍﻟﺘﻜﺎﻤل ﻴُﺸﻜل ﻤﺭﺤﻠ ﹰﺔ ﻀﺭﻭﺭﻴ ﹰﺔ ﻴﺘﻭﻗﻑ ﻋﻠﻰ ﺍﺠﺘﻴﺎﺯﻫﺎ‬

‫ﺘﺤﻘﻴﻕ ﺍﻷﺴﻠﻤﺔ ﺍﻟﺸﺎﻤﻠﺔ ﻟﻠﻌﻠﻭﻡ ﻭﺍﻟﻤﻌﺎﺭﻑ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﺘﺤﻘﻴﻕ ﺍﻹﺼﻼﺡ‬

‫ﺍﻟﻤﻨﺸﻭﺩ ﻟﻠﻌﻠﻭﻡ ﻭﺍﻟﻤﻌﺎﺭﻑ ﺍﻟﺸﺭﻋﻴﺔ ﺍﻟﻘﺎﺌﻤﺔ ﻓﻲ ﻫﺫﺍ ﺍﻟﻌﺼﺭ‪ ،‬ﻭﻴﻌﻨﻲ ﻫﺫﺍ ﺃﻥ ﺍﻟﺤﺎﺠﺔ‬ ‫)‪(1‬‬

‫ﺍﻨﻅﺭ‪ :‬ﻓﺘﺎﺡ‪ ،‬ﻋﺭﻓﺎﻥ ﻋﺒﺩ ﺍﻟﺤﻤﻴﺩ‪ :‬ﺒﺤﺙ ﺒﻌﻨﻭﺍﻥ‪ :‬ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ‪ ،‬ﻭﻤﻨﻬﺠﻴﺔ ﺍﻟﺘﺜﺎﻗﻑ ﺍﻟﺤﻀﺎﺭﻱ‬ ‫ﻤﻊ ﺍﻟﻐﺭﺏ ‪ .‬ﻤﺠﻠﱠﺔ ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ‪ ،‬ﺍﻟﻌﺩﺩ ﺍﻟﺨـﺎﻤﺱ‪ ،‬ﺍﻟﺴـﻨﺔ ﺍﻟﺜﺎﻨﻴـﺔ‪ ،‬ﻋـﺎﻡ ‪1996‬ﻡ‪ ،‬ﺹ‪9‬‬

‫)‪(2‬‬

‫ﺒﺎﺨﺘﺼﺎﺭ‪.‬‬

‫ﻤﻥ ﺍﻟﺒﺎﺤﺜﻴﻥ ﺍﻟﻤﻌﺎﺼﺭﻴﻥ ﻤﻥ ﻴﻁﻠﻘﻭﻥ ﻋﻠﻰ ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ﺃﻭ ﺇﺴﻼﻡ ﺍﻟﻤﻌﺭﻓﺔ‪ ،‬ﻫﺫﺍ ﺍﻟﻤﺼﻁﻠﺢ‪،‬‬ ‫ﻻ ﺇﺴﻼﻤﻴﺔ ‪ ..‬ﻭﻟﻤﺯﻴﺩ ﺤﻭل ﺼﻼﺤﻴﺔ ﻫﺫﺍ‬ ‫ﻭﻴﺭﻭﻤﻭﻥ ﻤﻨﻪ ﺘﺄﺼﻴل ﻜل ﺍﻟﻌﻠﻭﻡ ﺍﻟﺘﻲ ﻻ ﻨﺠﺩ ﻟﻬﺎ ﺃﺼﻭ ﹰ‬

‫ﺍﻟﻤﺼﻁﻠﺢ ﻴﺭﺍﺠﻊ‪ :‬ﻴﺎﻟﺠﻥ‪ ،‬ﻤﻘﺩﺍﺩ‪ :‬ﺃﺴﺎﺴﻴﺎﺕ ﺍﻟﺘﺄﺼﻴل ﻭﺍﻟﺘﻭﺠﻴﻪ ﺍﻹﺴـﻼﻤﻲ ﻟﻠﻌﻠـﻭﻡ ﻭﺍﻟﻤﻌـﺎﺭﻑ‬ ‫ﻭﺍﻟﻔﻨﻭﻥ‪ ،‬ﺍﻟﺭﻴﺎﺽ‪ ،‬ﺩﺍﺭ ﻋﺎﻟﻡ ﺍﻟﻜﺘﺏ‪ ،‬ﻁﺒﻌﺔ ﺃﻭﻟﻰ‪1996 ،‬ﻡ ‪ ،‬ﺹ‪ 32‬ﻭﻤﺎ ﺒﻌﺩﻫﺎ‪.‬‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪2001 ،(1‬ﻡ ‪1422/‬ﻫـ‬

‫ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻔﻠﺴﻔﺔ‬

‫ﺱ ﺇﻟﻰ ﺘﻌﻤﻴﻕ ﺍﻟﺒﺤﺙ ﻭﺍﻟﺘﺤﻘﻴﻕ ﻓﻲ ﻗﻀﺎﻴﺎ ﺍﻟﺘﻜﺎﻤل ﺠﻨﺒﹰﺎ ﺇﻟﻰ ﺠﻨﺏ ﻤﻊ ﻗﻀﺎﻴﺎ‬ ‫ﺍﻟﻴﻭﻡ ﺘﻤ ﱡ‬

‫ﺍﻷﺴﻠﻤﺔ ﺃﻭ ﺍﻟﺘﺄﺼﻴل ﺍﻹﺴﻼﻤﻲ ﻟﻠﻤﻌﺎﺭﻑ ﻭﺍﻟﻌﻠﻭﻡ ؛ ﺇﺫ ﺇﻨﱠﻪ ﻤﻥ ﺍﻟﻤﺸﺎﻫﺩ ﺃﻥ ﺜﻤﺔ‬

‫ﺼﻌﻭﺒ ﹰﺔ ﺒﺎﻟﻐ ﹰﺔ ﻓﻲ ﺍﻟﻭﺼﻭل ﺇﻟﻰ ﺇﺴﻼﻡ ﻋﺎﺠل ﻟﻜﺜﻴﺭ ﻤﻥ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻤﻌﺎﺭﻑ ﺍﻹﻨﺴﺎﻨﻴﺔ‬

‫ﺍﻟﻤﻌﺎﺼﺭﺓ‪ ،‬ﻭﺫﻟﻙ ﻨﺘﻴﺠﺔ ﻟﻠﻌﻘﺒﺎﺕ ﺍﻟﻔﻜﺭﻴﺔ ﻭﺍﻟﺴﻴﺎﺴﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺍﻟﺘﻲ ﺘﻌﺭﻗل ﺴﻴﺭ‬

‫ﺇﺴﻼﻡ ﺍﻟﻤﻌﺭﻓﺔ ﻓﻲ ﺍﻟﻌﺼﺭ ﺍﻟﺤﺎﻀﺭ ﻤﻥ ﺴﺎﺌﺭ ﺍﻟﺠﻬﺎﺕ ﻭﺍﻟﻤﺭﺍﻓﻕ ﻭﺍﻹﺩﺍﺭﺍﺕ ﻓﻲ ﺠﻤﻴﻊ‬ ‫ﺃﻨﺤﺎﺀ ﺍﻟﻌﺎﻟﻡ ﺍﻹﺴﻼﻤﻲ ﻭﻏﻴﺭ ﺍﻹﺴﻼﻤﻲ‪.‬‬

‫ﻋﻠﻰ ﺃﻨﱠﻪ ﻤﻥ ﺍﻟﺤﺭﻱ ﺒﺎﻟﺘﺤﻘﻴﻕ ﻭﺍﻟﺘﻘﺭﻴﺭ ﺒﺄﻥ ﻗﺒﻭل ﺍﻷﻭﺴﺎﻁ ﺍﻟﺴﻴﺎﺴﻴﺔ‬

‫ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﻔﻜﺭﻴﺔ ﻟﻔﻜﺭﺓ ﺍﻟﺘﻜﺎﻤل ﺃﻫﻭﻥ ﻭﺃﺴﻬل ﻓﻲ ﻨﻅﺭﻨﺎ ﻤﻥ ﻗﺒﻭل ﺫﺍﺕ ﺍﻷﻭﺴﺎﻁ‬

‫ﻼ ﺃﻤﻴﻨ ﹰﺎ‬ ‫ﻟﻔﻜﺭﺓ ﺍﻷﺴﻠﻤﺔ‪ ،‬ﻤﻤﺎ ﻴﺠﻌل ﺍﻟﺒﺤﺙ ﻓﻲ ﻗﻀﺎﻴﺎ ﺍﻟﺘﻜﺎﻤل ﺸﺄﻨﹰﺎ ﻀﺭﻭﺭﻴﹰﺎ ﻭﻤﺩﺨ ﹰ‬ ‫ﻟ ﺴﻼﻡ ﺍﻟﺸﺎﻤل ﻟﺠﻤﻴﻊ ﺸﻌﺎﺏ ﻭﻓﺭﻭﻉ ﺍﻟﻌﻠﻡ ﻭﺍﻟﻤﻌﺭﻓﺔ)‪.(1‬‬

‫ﻥ ﺘﻘﺭﻴﺭﻨﺎ ﺒﻀﺭﻭﺭﺓ ﺘﻁﻌﻴﻡ‬ ‫ﻭﺒﻁﺒﻴﻌﺔ ﺍﻟﺤﺎل ‪ ،‬ﻓﺈﻨﱠﻨﺎ ﻨﺒﺎﺩﺭ ﺇﻟﻰ ﺘﺤﺭﻴﺭ ﺍﻟﻘﻭل ﺒﺄ ّ‬

‫ﺍﻟﻤﻌﺎﺭﻑ ﺍﻟﺸﺭﻋﻴﺔ ﺒﺈﻴﺠﺎﺒﻴﺎﺕ ﺍﻟﻤﻌﺎﺭﻑ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﺘﻁﻌﻴﻡ ﺍﻟﻤﻌﺎﺭﻑ‬ ‫ﺍﻹﻨﺴﺎﻨﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺒﺈﻴﺠﺎﺒﻴﺎﺕ ﺍﻟﻤﻌﺎﺭﻑ ﺍﻟﺸﺭﻋﻴﺔ‪ ،‬ﻴﻨﻁﻠﻕ ﻤﻥ ﻗﻨﺎﻋﺘﻨﺎ ﺍﻷﻜﻴﺩﺓ ﺒﻌﺩﻡ‬

‫ﺕ ﺤﻴﺙ ﺇﻨ ّﻬﺎ ﺒﺄﻜﻤﻠﻬﺎ‬ ‫ﺕ ﻭﺴﻠﺒﻴﺎ ٍ‬ ‫ﺨﻠﻭ ﻫﺫﻩ ﺍﻟﻤﻌﺎﺭﻑ ﺍﻟﺸﺭﻋﻴﺔ ﻭﺍﻹﻨﺴﺎﻨﻴﺔ ﻤﻥ ﺇﻴﺠﺎﺒﻴﺎ ٍ‬ ‫ﻤﻌﺎﺭﻑ ﺃﻨﺘﺠﻬﺎ ﺍﻟﺒﺸﺭ ﺍﻟﺫﻴﻥ ﻴﻌﺘﺭﻱ ﺃﻋﻤﺎﻟﻬﻡ ﻭﻋﻘﻭﻟﻬﻡ ﺍﻟﻨﻘﺹ ﻭﺍﻟﻘﺼﻭﺭ‪ .‬ﻭﺒﻁﺒﻴﻌﺔ‬

‫ﺍﻟﺤﺎل‪ ،‬ﻓﺈﻨﱠﻨﺎ ﻨﺭﺠﻭ ﺃﻥ ﻻ ﻴﻔﻬﻡ ﻤﻥ ﻫﺫﺍ ﺍﻟﺘﻘﺭﻴﺭ ﻭﺠﻭﺩ ﻨﻘﺹ ﺃﻭ ﻗﺼﻭﺭ ﻓﻲ ﺤﻘﻴﻘﺔ‬

‫ﺍﻟﻭﺤﻲ ﺍﻹﻟﻬﻲ ﺍﻟﺴﺎﻤﻲ ﺍﻟﻤﺘﻤﺜل ﻓﻲ ﻜﻼﻡ ﺍﷲ –ﺴﺒﺤﺎﻨﻪ ﻭﺘﻌﺎﻟﻲ‪ -‬ﺍﻟﻤﻨـﺯل ﻋﻠﻰ ﺭﺴﻭﻟﻪ‬

‫) ‪ (‬ﻭﺍﻟﻤﺘﻤﺜل ـ ﺃﻴﻀﹰﺎ ـ ﻓﻲ ﺠﺯ ٍﺀ ﻜﺒﻴﺭ ﻤﻥ ﺴﻨﱠﺔ ﺍﻟﻤﺼﻁﻔﻰ ) ‪ (‬ﻓﺎﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ‬

‫ﻭﻫﺫﺍ ﺍﻟﻘﺩﺭ ﻤﻥ ﺍﻟﺴﱡﻨﺔ ﺍﻟﻨﺒﻭﻴﺔ ﻴﻌﺘﺒﺭﺍﻥ ﻓﻲ ﺤﺱ ﻋﺎﻤﺔ ﺍﻟﻤﺴﻠﻤﻴﻥ ﺍﻷﺼﻠﻴﻥ ﺍﻟﻠﺫﻴﻥ ﻻ‬ ‫ﻴﻌﺘﺭﻴﻬﻤﺎ ﻨﻘﺹ ﻭﻻ ﻗﺼﻭﺭ ﻋﺒﺭ ﺍﻟﺘﺎﺭﻴﺦ ‪ ،‬ﺇﺫ ﺇﻥ ﺍﻟﻭﺤﻲ ﺍﻹﻟﻬﻲ ﻜﺎﻥ ﻭﻻ ﻴﺯﺍل ﺃﺯﻟﻴ ﹰﺎ‬

‫ﻼ ﻻ ﻴﻤﻜﻥ ﺘﻐﻴﻴﺭﻩ ﺃﻭ ﺘﺠﺩﻴﺩﻩ ﺃﻭ ﺘﺒﺩﻴﻠﻪ ﺃﻭ ﺘﺤﺩﻴﺜﻪ ‪ ،‬ﻷﻨﹼﻪ ﺠﻰﺀ ﺒﻪ ﻟﻴﺨﺎﻁﺏ‬ ‫ﻭﺜﺎﺒﺘﹰﺎ ﻭﻜﺎﻤ ﹰ‬ ‫)‪(1‬‬

‫ﻟﻤﺯﻴﺩ ﻤﻥ ﺍﻟﺘﻭﻀﻴﺤﺎﺕ ﺤﻭل ﻫﺫﺍ ﺍﻷﻤﺭ‪ ،‬ﻴﺭﺍﺠﻊ ﺍﻟﺒﺤﺙ ﺍﻟﺫﻱ ﻜﺘﺒﻪ ﺍﻷﺴﺘﺎﺫ ﺍﻟـﺩﻜﺘﻭﺭ ﻤﺼـﻁﻔﻰ‬ ‫ﻋﺸﻭﻱ ﻓﻲ ﻤﺠﻠﱠﺔ ﺍﻟﺘﺠﺩﻴﺩ ﺒﻌﻨﻭﺍﻥ‪ :‬ﻨﺤﻭ ﺘﻜﺎﻤل ﺍﻟﻌﻠﻭﻡ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﻌﻠـﻭﻡ ﺍﻟﺸـﺭﻋﻴﺔ ‪ ،‬ﻤﺠﻠﱠـﺔ‬ ‫ﺍﻟﺘﺠﺩﻴﺩ‪ ،‬ﺍﻟﻌﺩﺩ ﺍﻟﺜﺎﻨﻲ‪ ،‬ﺍﻟﺴﻨﱠﺔ ﺍﻷﻭﻟﻰ‪ ،‬ﻋﺎﻡ ‪1997‬ﻡ ‪ ،‬ﺹ‪ 55‬ﻭﻤﺎ ﺒﻌﺩﻫﺎ‪.‬‬

‫ﺍﻟﺘﻜﺎﻤل ﺒﻴﻥ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻭﻤﻨﺎﻫﺞ ﺍﻟﺒﺤﺙ‬

‫ﺩ‪ .‬ﻗﻁﺏ ﻤﺼﻁﻔﻰ ﺴﺎﻨﻭ‬

‫ﺍﻟﻨﻭﻉ ﺍﻹﻨﺴﺎﻨﻲ ﻓﻲ ﻜل ﺯﻤﺎﻥ ﻭﻤﻜﺎﻥ ‪ ،‬ﻭﻫﻭ ﻤﺘﻌﺎل ﻋﻠﻰ ﺍﻟﻅﺭﻭﻑ ﻭﺍﻷﺤﻭﺍل ﻭﺍﻷﻤﻜﻨﺔ‬ ‫ﻭﺍﻷﺯﻤﻨﺔ‪.‬‬

‫ﺴﺠَﺕ ﺫﺍﺕ ﻴﻭﻡ ﺤﻭل ﻫﺫﺍ ﺍﻟﻭﺤﻲ ﺍﻹﻟﻬﻲ ‪-‬ﻤﻥ ﻓﻘ ٍﻪ‬ ‫ﻭﺃﻤﺎ ﺍﻟﻤﻌﺎﺭﻑ ﻭﺍﻟﻌﻠﻭﻡ ﺍﻟﺘﻲ ﹸﻨ ِ‬

‫ﻭﺘﻔﺴﻴﺭ ﻭﻟﻐ ٍﺔ ﻭﺃﺼﻭل ﻭﻋﻘﻴﺩ ٍﺓ ﻭﻜﻼﻡ ﻭﺴﻭﺍﻩ‪ -‬ﻭﺤﺎﻭل ﻭﺍﻀﻌﻭﻫﺎ ‪-‬ﺠﺎﻫﺩﻴﻥ ﻭﻤﺨﻠﺼﻴﻥ‬

‫ﻕ ﻟﻤﺭﺍﺩ ﺍﷲ ﻤﻥ ﻭﺤﻴﻪ ﺍﻟﻜﺭﻴﻡ‪ ،‬ﻓﻬﻲ ﻏﻴﺭ ﺃﺯﻟﻴ ٍﺔ ﻭﻻ ﻜﺎﻤﻠ ٍﺔ‬ ‫ﻭﻤﺄﺠﻭﺭﻴﻥ‪ -‬ﺘﻘﺩﻴﻡ ﺘﻔﺴﻴﺭ ﺩﻗﻴ ٍ‬

‫ﺒﺘﺎﺘﺎﹰ‪ ،‬ﻭﻗﺩ ﺍﻜﺘﻨﻔﻬﺎ ﻭﻻ ﻴﺯﺍل ﻴﻜﺘﻨﻔﻬﺎ ﻗﺩﺭ ﻏﻴﺭ ﻴﺴﻴﺭ ﻤﻥ ﺍﻟﻨﻘﺹ ﻭﺍﻟﻘﺼﻭﺭ‪ ،‬ﺘﺄﻜﻴﺩﹰﺍ ﻋﻠﻰ‬

‫ﺕ ﺒﺸﺭﻴ ﹰﺔ ﻭﻤﻌﺎﺭﻑ ﺇﻨﺴﺎﻨﻴ ﹰﺔ ﻏﻴﺭ ﻤﻌﺼﻭﻤ ٍﺔ ﺒﺄﻱ ﺤﺎل ﻤﻥ ﺍﻷﺤﻭﺍل ﻋﻥ‬ ‫ﻜﻭﻨﻬﺎ ﺇﻨﺘﺎﺠﺎ ٍ‬ ‫ﺍﻟﺨﻁﺄ ﻭﺍﻟﻨﻘﺹ ﻭﺍﻟﻘﺼﻭﺭ‪ ،‬ﻭﻟﺫﻟﻙ‪ ،‬ﻓﺈﻨﱠﻬﺎ ﻜﺎﻨﺕ ﻭﻻ ﺘﺯﺍل ﺘﺸﻬﺩ ﻴﻭﻤﹰﺎ ﺒﻌﺩ ﻴﻭﻡ ﺍﻟﻤﺯﻴﺩ‬

‫ﻤﻥ ﺍﻟﻤﺭﺍﺠﻌﺔ ﻭﺍﻟﺘﺤﻘﻴﻕ ﻭﺍﻟﺘﺼﺤﻴﺢ ﻭﺍﻟﺘﻜﻤﻴل ﻭﺍﻟﺘﺠﺩﻴﺩ ﻋﻠﻰ ﺃﻴﺩﻱ ﻋﻠﻤﺎﺀ ﺍﻷﻤﺔ‬ ‫ﻭﻤﻔﻜﺭﻴﻬﺎ ﻋﺒﺭ ﺍﻟﺘﺎﺭﻴﺦ ﺍﻹﺴﻼﻤﻲ ﺍﻟﻌﺭﻴﺽ ‪.‬‬

‫ﻭﺒﻨﺎﺀ ﻋﻠﻰ ﻫﺫﺍ‪ ،‬ﻓﺸﺘﱠﺎﻥ ﻤﺎ ﺒﻴﻥ ﺤﻘﻴﻘﺔ ﺍﻟﻭﺤﻲ ﻭﺒﻴﻥ ﻫﺫﻩ ﺍﻟﻤﻌﺎﺭﻑ ﺍﻟﻤﻭﺴﻭﻤﺔ‬

‫ﺒﺎﻟﻤﻌﺎﺭﻑ ﺍﻟﺸﺭﻋﻴﺔ ﻤﻥ ﺤﻴﺙ ﺍﻟﻤﻜﺎﻨﺔ ﻭﺍﻟﻤﻨـﺯﻟﺔ‪ ،‬ﻭﺒﻬﺫﺍ ﻓﺈﻥ ﺍﻟﻭﺤﻲ ﺍﻹﻟﻬﻲ ﺒﺸﻘﻴﻪ ـ‬

‫ﻜﺘﺎﺒﹰﺎ ﻭﺴ ﱠﻨ ﹰﺔ ـ ﻜﺎﻤل ﻏﻴﺭ ﻗﺎﺒل ﻟﻠﺘﻐﻴﺭ ﻭﺍﻟﺘﺒﺩل ﻭﺍﻹﻀﺎﻓﺔ ﻭﺍﻟﺯﻴﺎﺩﺓ ﻭﺍﻟﻨﻘﺼﺎﻥ‪ ،‬ﻭﺃﻤﺎ‬

‫ﺍﻟﻤﻌﺎﺭﻑ ﺍﻟﻤﻨﺴﻭﺠﺔ ﺤﻭﻟﻪ‪ ،‬ﻓﺈﻨﱠﻬﺎ ﻏﻴﺭ ﻜﺎﻤﻠ ٍﺔ ﻭﺘﻘﺒل ﺍﻟﺘﻐﻴﺭ ﻭﺍﻹﻀﺎﻓﺔ ﻭﺍﻟﺯﻴﺎﺩﺓ‬ ‫ﻭﺍﻟﻨﻘﺼﺎﻥ‪ ،‬ﺸﺄﻨﻬﺎ ﻓﻲ ﺫﻟﻙ ﺸﺄﻥ ﺍﻟﺒﺸﺭ ﺍﻟﺫﻴﻥ ﻭﻀﻌﻭﻫﺎ ﻭﺃﻨﺘﺠﻭﻫﺎ ﻭﺼﺎﻏﻭﻫﺎ ﻭﻓﻕ‬

‫ﻤﻌﻁﻴﺎﺘﻬﻡ ﺍﻟﻔﻜﺭﻴﺔ ﻭﺴﻘﻭﻓﻬﻡ ﺍﻟﻤﻌﺭﻓﻴﺔ ﻭﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﻴﺔ‪.‬‬

‫ﻑ ﺇﻨﺴﺎﻨﻴﺔ ﺒﺎﻋﺘﺒﺎﺭ ﺃﻥ‬ ‫ﺇﻥ ﻫﺫﻩ ﺍﻟﻤﻌﺎﺭﻑ ﺍﻟﻤﻭﺴﻭﻤﺔ ﺒﺎﻟﻤﻌﺎﺭﻑ ﺍﻟﺸﺭﻋﻴﺔ ﻤﻌﺎﺭ ﹸ‬

‫ﻭﺍﻀﻌﻴﻬﺎ ﻫﻡ ﺍﻟﺒﺸﺭ‪ ،‬ﻭﺒﺎﻋﺘﺒﺎﺭ ﺃﻨﱠﻬﺎ ﺘﺄﺜﺭﺕ ﺒﺎﻷﺒﻌﺎﺩ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻋﻨﺩ ﺍﻟﺼﻴﺎﻏﺔ ﻭﺍﻟﺘﺤﺭﻴﺭ‪،‬‬

‫ل ﻤﻥ ﺍﻟﺘﺄﺜﺭ ﺒﺄﺒﻌﺎﺩ ﺍﻟﺯﻤﺎﻥ ﻭﺍﻟﻤﻜﺎﻥ‪ ،‬ﻭﻟﻬﺫﺍ‪ ،‬ﻓﺈﻨﱠﻪ ﻴﺠﺭﻱ ﻋﻠﻴﻬﺎ ﻤﺎ ﻴﺠﺭﻱ ﻋﻠﻰ‬ ‫ﻭﻟﻡ ﺘﺨ ُ‬

‫ﺍﻟﻤﻌﺎﺭﻑ ﺍﻟﻤﻌﺭﻭﻓﺔ ﺍﻟﻴﻭﻡ ﺒﺎﻟﻤﻌﺎﺭﻑ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ‪ ،‬ﻓﻬﺫﻩ ﺍﻟﻤﻌﺎﺭﻑ ﺍﻷﺨﻴﺭﺓ‬

‫ﺘﻌﺭﻑ ﺒﻜﻭﻨﻬﺎ ﺇﻨﺴﺎﻨﻴﺔ ﺇﻤﺎ‪ :‬ﻷﻨﱠﻬﺎ ﻤﻌﺎﺭﻑ ﺘﺩﻭﺭ ﺤﻭل ﺍﻹﻨﺴﺎﻥ‪ ،‬ﺃﻭ ﻷﻨﱠﻬﺎ ﻤﻌﺎﺭﻑ ﻤﻥ‬

‫ﺇﻨﺘﺎﺝ ﺍﻟﺒﺸﺭ‪ ،‬ﻓﻬﻲ ﺒﺎﻋﺘﺒﺎﺭ ﺍﻟﻤﻌﻨﻰ ﺍﻟﺜﺎﻨﻲ ﺘﻌﺘﺒﺭ ﺼﻨﻭ ﺍﻟﻤﻌﺎﺭﻑ ﺍﻟﺸﺭﻋﻴﺔ‪ ،‬ﻭﺒﺎﻋﺘﺒﺎﺭ‬

‫ﺍﻟﻤﻌﻨﻰ ﺍﻷﻭل‪ ،‬ﺘﻌﺘﺒﺭ ﻋﻜﺱ ﺍﻟﻤﻌﺎﺭﻑ ﺍﻟﺸﺭﻋﻴﺔ ﻟﻜﻭﻨﻬﺎ ﻤﻌﺎﺭﻑ ﺘﺩﻭﺭ ﺤﻭل ﺍﻟﻨﺹ‬ ‫ﺍﻟﺸﺭﻋﻲ‪ ،‬ﻭﻟﻴﺱ ﺍﻹﻨﺴﺎﻥ‪.‬‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪2001 ،(1‬ﻡ ‪1422/‬ﻫـ‬

‫ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻔﻠﺴﻔﺔ‬

‫ﻭﻋﻠﻰ ﺍﻟﻌﻤﻭﻡ‪ ،‬ﻓﺈﻥ ﻜﻼ ﻫﺫﻴﻥ ﺍﻟﻨﻭﻋﻴﻥ ﻤﻥ ﺍﻟﻤﻌﺎﺭﻑ ﺒﺤﺎﺠ ٍﺔ ﻤﺴﺘﻤﺭ ٍﺓ ﺇﻟﻰ ﺩﻭﺍﻡ‬

‫ﺍﻟﻤﺭﺍﺠﻌﺔ ﻭﺍﻟﺘﺠﺩﻴﺩ ﻭﺍﻟﻤﻭﺍﻜﺒﺔ ﻵﻟﻴﺎﺘﻬﺎ ﻭﺃﺩﻭﺍﺕ ﺍﻟﺒﺤﺙ ﻓﻴﻬﺎ ﻓﻲ ﻀﻭﺀ ﺍﻟﺘﻐﻴﺭﺍﺕ‬ ‫ﻭﺍﻟﺘﻁﻭﺭﺍﺕ ﺍﻟﺘﻲ ﺘﻁﺭﺃ ﻋﻠﻰ ﻫﺫﻩ ﺍﻵﻟﻴﺎﺕ ﻭﺍﻷﺩﻭﺍﺕ ﻨﺘﻴﺠﺔ ﺍﻟﺘﻐﻴﺭﱡﺍﺕ ﻭﺍﻟﺘﻁﻭﺭﺍﺕ‬

‫ﺍﻟﻤﺘﺠﺩﺩﺓ ﺍﻟﻭﻗﻭﻉ ﻋﻠﻰ ﻤﺴﺎﺭ ﺍﻟﺤﻴﺎﺓ ﺍﻹﻨﺴﺎﻨﻴﺔ‪.‬‬

‫ﻋﻠﻰ ﺃﻨﱠﻪ ﻤﻥ ﺍﻟﺤﺭﻱ ﺒﺎﻟﺘﻘﺭﻴﺭ ﺒﺄﻥ ﻜﻭﻥ ﺍﻟﻤﻌﺎﺭﻑ ﺍﻟﺸﺭﻋﻴﺔ ﻤﻌﺎﺭﻑ ﺘﺩﻭﺭ ﺤﻭل‬

‫ﺍﻟﻭﺤﻲ ﺍﻹﻟﻬﻲ ﻭﺘﺭﻭﻡ ﺍﺴﺘﺠﻼﺀ ﻤﻌﺎﻨﻴﻪ ﺍﻟﺴﺎﻤﻴﺔ‪ ،‬ﻻ ﻴﻌﻨﻲ ﺫﻟﻙ ﺜﺒﻭﺕ ﺍﻟﻌﺼﻤﺔ ﻟﻬﺎ‪ ،‬ﻜﻤﺎ‬

‫ﺃﻥ ﺫﻟﻙ ﻻ ﻴﻨﺒﻐﻲ ﺃﻥ ﻴﻌﻨﻲ ﺒﺄﻱ ﺤﺎل ﻤﻥ ﺍﻷﺤﻭﺍل ﺴﻤﻭ ﻫﺫﻩ ﺍﻟﻤﻌﺎﺭﻑ ﻋﻠﻰ ﺍﻟﻤﺭﺍﺠﻌﺔ‬

‫ل ﺠﻼﻟﻪ‪-‬‬ ‫ل ﺍﻟﻌﺼﻤﺔ ﻟﻡ ﻭﻟﻥ ﺘﺜﺒﺕ ﺇﻻ ﻟﻜﺘﺎﺒﻪ ‪-‬ﺠ ﱠ‬ ‫ﻭﺍﻟﺘﺠﺩﻴﺩ ﻭﺍﻟﺘﺤﻘﻴﻕ‪ ،‬ﻓﺎﻟﻌﺼﻤﺔ ﻜ ﱡ‬ ‫ﻭﻟﺴﻨﱠﺔ ﻨﺒﻴﻪ )‪ -(1)(‬ﻭﺃﻤﺎ ﺍﻟﻤﻌﺎﺭﻑ ﺍﻟﺘﻲ ﺘﺩﻭﺭ ﺤﻭﻟﻬﻤﺎ ﺃﻭ ﺍﻟﻤﻌﺎﺭﻑ ﺍﻟﺘﻲ ﺘﺤﺎﻭل‬

‫ﺘﻔﺴﻴﺭ ﺍﻟﻅﻭﺍﻫﺭ ﺍﻟﺘﻲ ﺘﺅﺜﺭ ﻓﻲ ﺤﻴﺎﺓ ﺍﻹﻨﺴﺎﻥ ﺍﻟﻤﻜﻠﱠﻑ‪ ،‬ﻓﺈﻨﱠﻬﺎ ﻏﻴﺭ ﻤﻌﺼﻭﻤﺔ ﻭﻻ ﻴﻨﺒﻐﻲ‬ ‫)‪(1‬‬

‫ﻭﻓﻲ ﻫﺫﻩ ﺍﻟﻤﻨﺎﺴﺒﺔ‪ ،‬ﻨﻭ ﱡﺩ ﺃﻥ ﻨﻠﻔﺕ ﺍﻻﻨﺘﺒﺎﻩ ﺇﻟﻰ ﺃﻥ ﺘﻠﻙ ﺍﻟﻤﻌﺭﻜﺔ ﺍﻟﻔﻜﺭﻴﺔ ﺍﻟﺘﻲ ﻨﺸـﺒﺕ ﻓـﻲ ﺒﺩﺍﻴـﺔ‬ ‫ﺍﻟﺴﺒﻌﻴﻨﺎﺕ ﻤﻥ ﺍﻟﻘﺭﻥ ﺍﻟﻤﺎﻀﻲ ﺒﻴﻥ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻤﻌﺎﺼﺭﻴﻥ ﺤﻭل ﺇﻤﻜﺎﻨﻴﺔ ﺘﺠﺩﻴﺩ ﻋﻠﻡ ﺃﺼـﻭل ﺍﻟﻔﻘـﻪ‬

‫ﻭﻋﺩﻡ ﺇﻤﻜﺎﻨﻴﺔ ﺘﺠﺩﻴﺩﻩ‪ ،‬ﺍﺨﺘﻠﻁ ﺍﻟﺤﺎﺒل ﺒﺎﻟﻨﺎﺒل ﻓﻲ ﺘﻠﻙ ﺍﻟﻤﻌﺭﻜﺔ‪ ،‬ﺫﻟﻙ ﺃﻥ ﻜﺜﻴﺭﺍ ﻤﻥ ﺍﻟﻌﺎﻤـﺔ ﺨﻴـل‬

‫ﺇﻟﻴﻬﻡ ﺃﻥ ﺍﻟﻘﻭل ﺒﺘﺠﺩﻴﺩ ﻋﻠﻡ ﺃﺼﻭل ﺍﻟﻔﻘﻪ ﻴﻌﻨﻲ ﺘﺠﺩﻴﺩ ﺤﻘﻴﻘﺔ ﺍﻟﻭﺤﻲ‪ ،‬ﻭﺒﻤـﺎ ﺃﻥ ﺍﻟـﻭﺤﻲ ﻜﺎﻤـل‬ ‫ﻭﻤﺘﻜﺎﻤل ﻭﺸﺎﻤل ﻓﺈﻨﱠﻪ ﻻ ﻴﻤﻜﻥ ﺘﺠﺩﻴﺩﻩ‪ ،‬ﻭﻻ ﻴﺼﺢ ﺸﺭﻋﺎ ﺍﻟﺘﻔﻜﻴﺭ ﻓﻲ ﺘﺠﺩﻴﺩﻩ‪ ،‬ﻭﺒﻨﺎﺀ ﻋﻠـﻰ ﻫـﺫﺍ‬ ‫ﺍﻨﺘﻬﻭﺍ ﺇﻟﻰ ﺍﻟﻘﻭل ﺒﻌﺩﻡ ﻤﺸﺭﻭﻋﻴﺔ ﺘﺠﺩﻴﺩ ﺃﺼﻭل ﺍﻟﻔﻘﻪ ! ﻭﻗﺩ ﻜﺎﻥ ﺤﺭﻴﺎ ﺒﺄﻭﻟﺌﻙ ﺍﻟﺫﻴﻥ ﺨﺎﻀﻭﺍ ﺘﻠﻙ‬ ‫ل ﺠﻼﻟﻪ ﻻ ﻴﻌﺘﺭﻴـﻪ‬ ‫ﺍﻟﻤﻌﺭﻜﺔ ﻀﺭﻭﺭﺓ ﺍﻟﺘﻔﺭﻴﻕ ﺒﻴﻥ ﺤﻘﻴﻘﺔ ﺍﻟﻭﺤﻲ ﺒﻭﺼﻔﻪ ﺨﻁﺎﺒﺎ ﻤﻥ ﺍﻟﺸﺎﺭﻉ ﺠ ﱠ‬ ‫ﻨﻘﺹ ﺃﻭ ﻗﺼﻭﺭ‪ ،‬ﻭﺒﻴﻥ ﺍﻟﻤﻌﺭﻓﺔ ﺍﻷﺼﻭﻟﻴﺔ ﺍﻟﺘﻲ ﺍﺒﺘﻜﺭﻫﺎ ﺍﻹﻤﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺘﻭﺍﻀﻊ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠـﻰ‬ ‫ﺘﻁﻭﻴﺭ ﻤﺒﺎﺤﺜﻬﺎ ﻭﻤﻭﻀﻭﻋﺎﺘﻬﺎ ﻭﻤﺴﺎﺌﻠﻬﺎ ﻋﺒﺭ ﺍﻟﻘﺭﻭﻥ‪ ،‬ﻓﻬﺫﻩ ﺍﻟﻤﻌﺭﻓﺔ ﺍﻷﺼﻭﻟﻴﺔ ﺒﺸـﺭﻴﺔ ﺍﻟﻤﻨﺸـﺄ‬

‫ﻭﺇﻨﺴﺎﻨﻴﺔ ﺍﻟﺼﻨﻊ‪ ،‬ﻭﻟﺫﻟﻙ‪ ،‬ﻓﺈﻨﱠﻬﺎ ﻗﺎﺒﻠﺔ ﻟﻠﻤﺭﺍﺠﻌﺔ ﻭﺍﻟﺘﺠﺩﻴﺩ ﻭﺇﻋﺎﺩﺓ ﺍﻟﻨﻅﺭ ﻓﻲ ﻜﺜﻴﺭ ﻤـﻥ ﻗﻀـﺎﻴﺎﻫﺎ‬ ‫ﻭﻤﺴﺎﺌﻠﻬﺎ‪ ،‬ﻭﺍﻟﻘﻭل ﺒﻜﻤﺎﻟﻬﺎ ﻻ ﻴﻌﺩﻭ ﺃﻥ ﻴﻜﻭﻥ ﺘﺴﻭﻴ ﹰﺔ ﻟﻬﺎ ﺒﺎﻟﻭﺤﻲ ﺍﻹﻟﻬﻲ‪ ،‬ﻭﻻ ﻴﺨﻔﻰ ﻤﺎ ﻓﻲ ﺫﻟـﻙ‬ ‫ﻁ ﻭﺨﺭﻭﺝ ﻋﻥ ﺍﻟﺠﺎﺩﺓ‪ ،‬ﻓﺎﻟﻜﻤﺎل ﻟﻴﺱ ﺇﻻ ﻟﻜﺘﺎﺏ ﺍﷲ ﻭﺴﻨﱠﺔ ﺭﺴﻭﻟﻪ‪ ،‬ﻭﻻ ﻴﻤﻜﻥ ﻟﻠﻜﻤﺎل ﺃﻥ‬ ‫ﻤﻥ ﺸﻁ ٍ‬

‫ﻴﻜﻭﻥ ﻷﻱ ﻋﻤل ﺒﺸﺭﻱ ﻓﻜﺭﻱ ﺃﻭ ﺍﺠﺘﻤﺎﻋﻲ ﺃﻭ ﺍﻗﺘﺼﺎﺩﻱ ﺃﻭ ﺴﻴﺎﺴﻲ‪ ،‬ﻭﺒﻤﺎ ﺃﻥ ﺍﻟﻤﻌﺭﻓﺔ ﺍﻷﺼﻭﻟﻴﺔ‬

‫ﻋﻤل ﺒﺸﺭﻱ ﻓﻜﺭﻱ‪ ،‬ﻟﺫﻟﻙ‪ ،‬ﻓﺈﻨﱠﻬﺎ ﻻ ﺘﺴﻤﻭ ﻋﻠﻰ ﺍﻟﻤﺭﺍﺠﻌﺔ ﻭﺍﻟﺘﺠﺩﻴﺩ ﻭﻓﻕ ﻤﻌﻁﻴﺎﺕ ﺍﻟﻌﺼﺭ‪ ،‬ﻭﺫﻟﻙ‬ ‫ﻷﻨﱠﻬﺎ ﻟﻴﺴﺕ ﻭﺤﻴﺎ‪ ،‬ﻭﻴﻨﻁﺒﻕ ﻫﺫﺍ ﺍﻷﻤﺭ ﻋﻠﻰ ﺴﺎﺌﺭ ﺍﻟﻤﻌﺎﺭﻑ ﺍﻟﺸﺭﻋﻴﺔ ﻤﻥ ﺘﻔﺴﻴﺭ ﻭﻜـﻼﻡ ﻭﻓﻘـﻪ‬ ‫ﻭﻟﻐ ٍﺔ ﻭﺴﻭﺍﻫﺎ‪ ...‬ﻓﻠﻴﺘﺄﻤل!‬

‫ﺍﻟﺘﻜﺎﻤل ﺒﻴﻥ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻭﻤﻨﺎﻫﺞ ﺍﻟﺒﺤﺙ‬

‫ﺩ‪ .‬ﻗﻁﺏ ﻤﺼﻁﻔﻰ ﺴﺎﻨﻭ‬

‫ﻟﻬﺎ ﺃﻥ ﺘﻜﻭﻥ ﻤﻌﺼﻭﻤﺔﹰ‪ ،‬ﻭﺍﺩﻋﺎﺀ ﺍﻟﻌﺼﻤﺔ ﻟﻬﺎ ﺇﻟﺤﺎﻕ ﺒﻬﺎ ﺒﺎﻟﻭﺤﻲ‪ ،‬ﻤﻤﺎ ﻴﺠﻌﻠﻬﺎ ﺘﻐﺩﻭ ‪-‬‬ ‫ﻑ ﻤﺎ ﻴﻤﻜﻥ ﺃﻥ ﻴﺘﺭﺘﺏ ﻋﻠﻰ ﻫﺫﻩ ﺍﻟﺘﺴﻭﻴﺔ ﻤﻥ ﺁﺜﺎﺭ‬ ‫ﻓﻴﻤﺎ ﺒﻌﺩ‪ -‬ﺼﻨﻭ ﺍﻟﻭﺤﻲ‪ ،‬ﻭﻏﻴﺭ ﺨﺎ ٍ‬

‫ﻋﻠﻰ ﻤﺴﺘﻭﻯ ﺍﻟﻤﻌﺘﻘﺩ ﻭﺍﻟﺴﱡﻠﻭﻙ ‪ .‬ﻭﻓﻲ ﻫﺫﺍ ﻴُﻘﺭﺭ ﺃﺤﺩ ﺍﻟﻤﻔﻜﺭﻴﻥ ﺍﻟﻤﻌﺎﺼﺭﻴﻥ ﺃﻥ‬

‫ﺍﻟﺒﺭﺍﻤﺞ ﻭﺍﻟﻤﻨﺎﻫﺞ ﻭﺍﻟﻤﻌﺎﺭﻑ ﺍﻟﻤﺴﺘﻨﺒﻁﺔ ﻤﻥ ﻗﻴﻡ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﱠﺔ ﻻ ﺘﻤﺘﻠﻙ‪ .." :‬ﻋﺼﻤﺔ‬ ‫ﻭﻗﺩﺴﻴﺔ ﻭﺼﻭﺍﺒﻴﺔ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﱠﺔ‪ ،‬ﻷﻨﱠﻬﺎ ﺃﻓﻌﺎل ﻭﺍﺠﺘﻬﺎﺩﺍﺕ ﺒﺸﺭﻴﺔ ﻨﺴﺒﻴﺔ ﻴﺠﺭﻱ ﻋﻠﻴﻬﺎ‬

‫ﺍﻟﺨﻁﺄ ﻭﺍﻟﺼﻭﺍﺏ‪ ،‬ﻟﺫﻟﻙ‪ ،‬ﻓﻬﻲ ﺨﺎﻀـﻌﺔ ﺩﺍﺌﻤﹰﺎ ﻟﻠﻨﻘﺩ ﻭﺍﻟﺘﻘﻭﻴﻡ ﻭﺍﻟﻤﺭﺍﺠﻌﺔ ﻭﺍﻟﻤﻨﺎﺼﺤﺔ‬

‫ﻭﺍﻟﻤﺸﺎﻭﺭﺓ ﻭﺍﻟﻤﺜﺎﻗﻔﺔ ؛ ﺫﻟﻙ ﺃﻥ ﺃﻴﺔ ﻤﺤﺎﻭﻟﺔ ﻻﻋﺘﺒﺎﺭﻫﺎ ﺍﻹﺴﻼﻡ‪ ،‬ﺃﻭ ﺍﻻﺩﻋﺎﺀ ﻟﻬﺎ‬

‫ﺒﺎﻟﻌﺼﻤﺔ ﻭﺍﻟﺼﻭﺍﺏ ﺍﻟﻤﻁﻠﻕ ﺍﻟﺫﻱ ﻴﺘﺄﺒﻰ ﻋﻠﻰ ﺍﻟﻨﻘﺩ ﻭﺍﻟﻤﺭﺍﺠﻌﺔ‪ ،‬ﻓﺈﻥ ﺫﻟﻙ ﻴﻨﺎﻗﺽ‬

‫ﻁﺒﻴﻌﺘﻬﺎ ﺍﻟﺨﺎﻀﻌﺔ ﻟﻠﻤﺭﺍﺠﻌﺔ ﻭﺍﻟﺘﻌﺩﻴل ﻭﺍﻟﺘﺒﺩﻴل ﻭﺍﻹﻀﺎﻓﺔ ﻭﺍﻹﻟﻐﺎﺀ‪..‬ﻤﻊ ﺍﻹﺸﺎﺭﺓ ﺇﻟﻰ‬ ‫ﺃﻥ ﺼﻭﺍﺒﻴﺘﻬﺎ ﻟﻌﺼﺭ ﻭﻭﺍﻗﻊ ﻭﺍﺴﺘﻁﺎﻋﺎﺘﻪ ﻭﺇﻤﻜﺎﻨﺎﺘﻪ ﻻ ﺘﻌﻨﻲ ﺒﺎﻟﻀـﺭﻭﺭﺓ ﺼﻭﺍﺒﻴﺘﻬﺎ‬

‫ﻟﻜل ﻋﺼﺭ ﺒﻤﺘﻐﻴﺭﺍﺘﻪ ﺍﻟﺯﻤﺎﻨﻴﺔ ﻭﺍﻟﻤﻜﺎﻨﻴﺔ ﻭﺍﻹﻤﻜﺎﻨﻴﺔ‪ ،‬ﻭﺇﻻ ﻜﺎﻥ ﺍﻟﺘﺠﻤﱡـﺩ ﻭﺍﻟﺘﻜﻠﱡﺱ‬

‫ﻭﺍﻟﺘﻭﻗﻑ ﻭﻤﺤﺎﺼﺭﺓ ﺨﻠﻭﺩ ﻗﻴﻡ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﱠﺔ ﺒﺎﺴﻡ ﺤﻤﺎﻴﺘﻬﺎ ﻭﺍﻟﺤﻔﺎﻅ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺇﺩﺍﻨﺔ‬

‫ﻟﻤﺩﺍﺭﺱ ﺍﻻﺠﺘﻬﺎﺩ ﺍﻟﺘﻲ ﺒﺩﺃﺕ ﻤﺴﻴﺭﺘﻬﺎ ﻭﻤﺸﺭﻭﻋﻴﺘـﻬﺎ ﻓﻲ ﺨﻴﺭ ﺍﻟﻘـﺭﻭﻥ‪ ،‬ﻭﺇﻟﻐﺎﺀ‬

‫ﻟﻁﺒﻴﻌﺔ ﺍﻟﺤﻴﺎﺓ ﻭﺴﻨﻨﻬﺎ‪ ،‬ﻭﺇﻴﻘﺎﻓﹰﺎ ﻟﻠﻨﻤﻭ ﻭﺍﻻﻤﺘﺩﺍﺩ ﻭﺍﺴﺘﻤﺭﺍﺭ ﺍﻟﻌﻁﺎﺀ ﻭﺘﻘﻭﻴﻡ ﻤﺴﻴﺭﺓ ﺍﻟﺤﻴﺎﺓ‬ ‫ﺒﻘﻴﻡ ﺍﻟﺩﻴﻥ‪"..‬‬

‫)‪(1‬‬

‫ﻭﺍﻋﺘﺒﺎﺭﺍ ﺒﺄﻥ ﺠﺎﻨﺏ ﺍﻟﻘﺼﻭﺭ ﻭﺍﻟﻨﻘﺹ ﻴﻜﺘﻨﻑ ﻓﻲ ﻤﻌﻅﻡ ﺍﻷﺤﻴﺎﻥ ﺍﻟﺠﺎﻨﺏ‬

‫ﺍﻟﻤﻨﻬﺠﻲ ﻭﺍﻟﻔﻠﺴﻔﻲ ﻭﺍﻟﻤﻭﻀﻭﻋﻲ ﻭﺍﻟﻐﺎﺌﻲ ﻤﻥ ﺍﻟﻤﻌﺎﺭﻑ ﺴﻭﺍﺀ ﺃﻜﺎﻨﺕ ﻤﻌﺎﺭﻑ ﺸﺭﻋﻴ ﹰﺔ‬

‫ﺃﻡ ﻤﻌﺎﺭﻑ ﺇﻨﺴﺎﻨﻴ ﹰﺔ ﻭﺍﺠﺘﻤﺎﻋﻴﺔﹰ‪ ،‬ﻟﺫﻟﻙ‪ ،‬ﻓﺈﻥ ﻴﻜﻥ ﻤﻥ ﺘﻜﺎﻤل ﺒﻴﻥ ﺍﻟﻤﻌﺎﺭﻑ ﺍﻟﺸﺭﻋﻴﺔ‬ ‫ﻭﺍﻹﻨﺴﺎﻨﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ‪ ،‬ﻓﺈﻨﱠﻪ ﻴﻤﻜﻥ ﺃﻥ ﻴﺘﻡ ﻓﻲ ﺇﻁﺎﺭ ﺍﻟﻔﻠﺴﻔﺎﺕ ﺍﻟﺘﻲ ﺘﻭﺠﻪ ﻫﺫﻩ‬

‫ﺍﻟﻤﻌﺎﺭﻑ ﻭﺘﺅﺜﺭ ﻓﻲ ﻤﺴﺎﺭﻫﺎ ﻭﺘﻭﺠﻬﻬﺎ‪ ،‬ﻜﻤﺎ ﻴﻤﻜﻥ ﺃﻥ ﻴﺘﺤﻘﱠﻕ ﺫﻟﻙ ﺍﻟﺘﻜﺎﻤل ﻓﻲ ﺇﻁﺎﺭ‬

‫ﺍﻟﻤﻨﺎﻫﺞ ﻭﺍﻷﺩﻭﺍﺕ ﺍﻟﺒﺤﺜﻴﺔ ﺍﻟﺘﻲ ﻴﻌﻬﺩ ﺇﻟﻴﻬﺎ ﻤﻬﻤﺔ ﻀﺒﻁ ﺤﺭﻜﺔ ﺘﻌﺎﻤل ﺍﻟﻌﻘل ﺍﻟﺒﺸﺭﻱ‬ ‫ﻼ ﻋﻥ ﺫﻟﻙ‪،‬‬ ‫ل ﺍﻟﺩﺭﺍﺴﺔ ﻭﺍﻟﺘﺤﻘﻴﻕ‪ ،‬ﻭﻓﻀ ﹰ‬ ‫ﻤﻊ ﺍﻟﻭﺍﻗﻊ ﺍﻟﻤﻌﻴﺵ ﻭﺍﻟﻅﺎﻫﺭﺓ ﺍﻟﺘﻲ ﺘﻐﺩﻭ ﻤﺤ ﱠ‬

‫)‪(1‬‬

‫ﺍﻨﻅﺭ‪ :‬ﻋﻤﺭ ﻋﺒﻴﺩ ﺤﺴﻨﺔ ﺘﻘﺩﻴﻡ ﻜﺘﺎﺏ " ﻓﻘﻪ ﺍﻟﻭﺍﻗﻊ ﺃﺼﻭل ﻭﻀﻭﺍﺒﻁ ﻟﻸﺴﺘﺎﺫ ﺃﺤﻤﺩ ﺒﻭﻋﻭﺩ" ‪ ،‬ﻗﻁﺭ‪،‬‬ ‫ﻭﺯﺍﺭﺓ ﺍﻷﻭﻗﺎﻑ ﻭﺍﻟﺸﺅﻭﻥ ﺍﻹﺴﻼﻤﻴﺔ‪ ،‬ﻁﺒﻌﺔ ﺃﻭﻟﻰ‪2000 ،‬ﻡ ‪ ،‬ﺹ‪14‬ـ‪ 15‬ﺒﺎﺨﺘﺼﺎﺭ‪.‬‬

‫ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻔﻠﺴﻔﺔ‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪2001 ،(1‬ﻡ ‪1422/‬ﻫـ‬

‫ﻓﺈﻨﱠﻪ ﻤﻥ ﺍﻟﻭﺍﺭﺩ ﺃﻥ ﻴﺘﺤﻘﱠﻕ ﺍﻟﺘﻜﺎﻤل ﺒﻴﻥ ﻫﺫﻩ ﺍﻟﻤﻌﺎﺭﻑ ﻓﻲ ﺇﻁﺎﺭ ﺍﻟﻤﻭﻀﻭﻋﺎﺕ ﺍﻷﺴﺎﺴﻴﺔ‬ ‫ﺍﻟﺘﻲ ﺘﺘﺼﺩﻯ ﻟﻬﺎ ﻫﺫﻩ ﺍﻟﻤﻌﺎﺭﻑ ﺒﻤﻌﺯل ﻋﻥ ﺍﻟﻤﻌﺎﺭﻑ ﺍﻷﺨﺭﻯ‪.‬‬

‫ﻭﺒﻨﺎﺀ ﻋﻠﻰ ﻫﺫﺍ‪ ،‬ﻓﻴﻤﻜﻨﻨﺎ ﺍﻟﺨﻠﻭﺹ ﺇﻟﻰ ﺘﻘﺭﻴﺭ ﺍﻟﻘﻭل ﺒﺄﻥ ﺍﻹﻁﺎﺭ ﺍﻟﻌﺎﻡ ﻟﻠﺘﻜﺎﻤل‬

‫ﺍﻟﻤﻨﺸﻭﺩ ﺒﻴﻥ ﺍﻟﻤﻌﺎﺭﻑ ﺍﻟﺸﺭﻋﻴﺔ ﻭﺍﻟﻤﻌﺎﺭﻑ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻫﻭ ﺍﻟﻔﻠﺴﻔﺔ‬ ‫ﻭﺍﻟﻤﻨﻬﺞ ﻭﺍﻟﻤﻭﻀﻭﻉ‪ .‬ﻭﺤﺭﻱ ﺒﻨﺎ ﺘﻔﺼﻴل ﺍﻟﻘﻭل ﻓﻲ ﻫﺫﻩ ﺍﻟﻘﻀﺎﻴﺎ ﺒﺼﻭﺭ ٍﺓ ﻤﻭﻀﻭﻋﻴ ٍﺔ‬ ‫ﻤﺘﺭﺍﺒﻁﺔ‪.‬‬

‫‪ 2:1‬ﺘﻜﺎﻤل ﺍﻟﻤﻌﺎﺭ‬

‫ﺍﻟﺸﺭ ﻴ ﻭﺍﻟﻤﻌﺎﺭ‬

‫ﺍ‬

‫ﺎﻴ‬

‫ﻠ ﻤ ﺘﻭ ﺍﻟ ﻠ‬

‫)‪:(1‬‬

‫ﻟﺌﻥ ﺃﺴﻠﻔﻨﺎ ﺍﻟﻘﻭل ﺒﺄﻥ ﺍﻟﺘﻜﺎﻤل ﺒﻴﻥ ﺍﻟﻤﻌﺭﻓﺔ ﺍﻟﺸﺭﻋﻴﺔ ﻭﺍﻟﻤﻌﺭﻓﺔ ﺍﻹﻨﺴﺎﻨﻴﺔ‬

‫ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ‪ ،‬ﻴﻬﺩﻑ ﺇﻟﻰ ﺘﻁﻌﻴﻡ ﻜل ﻭﺍﺤﺩ ٍﺓ ﻤﻨﻬﻤﺎ ﺒﺈﻴﺠﺎﺒﻴﺎﺕ ﺍﻷﺨﺭﻯ‪ ،‬ﻭﻟﺌﻥ ﻜﺎﻥ ﻤﻥ‬

‫ﺍﻟﻤﻌﺭﻭﻑ ﻋﻨﺩ ﻋﺎﻤﺔ ﺍﻟﺒﺎﺤﺜﻴﻥ ﻓﻲ ﺃﺼﻭل ﺍﻟﻤﻌﺎﺭﻑ ﺃﻥ ﺍﻟﻤﻌﺭﻓﺔ ﺍﻟﺸﺭﻋﻴﺔ ﺘﺴﺘﻤ ﱡﺩ‬ ‫ﻓﻠﺴﻔﺘﻬﺎ ﻭﺃﻫﺩﺍﻓﻬﺎ ﻤﻥ ﻨﺼﻭﺹ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﱠﺔ ﺍﻟﻨﺒﻭﻴﺔ ﺍﻟﺼﺤﻴﺤﺔ ﻭﻤﻘﺭﺭﺍﺕ ﺍﻟﻌﻘل‬

‫ﺍﻟﻤﻬﺘﺩﻱ ﺒﻤﺘﻘﻀﻴﺎﺕ ﺍﻟﻭﺤﻲ‪ ،‬ﻭﺘﺘﺨﺫ ﻤﻥ ﻫﺫﻩ ﺍﻷﺼﻭل ﻗﻭﺍﻋﺩ ﻟﺒﻨﺎﺀ ﺍﻟﻬﺭﻡ ﺍﻟﻤﻌﺭﻓﻲ‬ ‫ﻭﺍﻟﺘﺼ ﱡﻭﺭ ﺍﻟﻌﺎﻡ ﻋﻥ ﺍﻟﺤﻴﺎﺓ ﻭﺍﻹﻨﺴﺎﻥ ﻭﺍﻟﻜﻭﻥ ﻭﺍﻟﻭﺠﻭﺩ‪ ،‬ﺒل ﻟﺌﻥ ﻜﺎﻥ ﻤﻥ ﺍﻟﻤﻌﺭﻭﻑ‬ ‫ﻋﻨﺩ ﻋﺎﻤﺔ ﺍﻟﺒﺎﺤﺜﻴﻥ ﻓﻲ ﺍﻟﻔﻜﺭ ﺍﻟﻐﺭﺒﻲ ﺍﻟﻤﻌﺎﺼﺭ ﺍﺘﺨﺎﺫ ﺍﻟﻤﻌﺭﻓﺔ ﺍﻹﻨﺴﺎﻨﻴﺔ ﺍﻟﻌﻘل‬

‫ﺍﻹﻨﺴﺎﻨﻲ ﺍﻟﺤﺭ ﻭﺍﻟﺘﺠﺭﺒﺔ ﺍﻟﺘﺎﺭﻴﺨﻴﺔ ﺃﺴﺎﺴﹰﺎ ﻟﻠﻬﺭﻡ ﺍﻟﻤﻌﺭﻓﻲ ﻭﺍﻟﺘﺼﻭﺭ ﺍﻟﻌﺎﻡ ﻋﻥ ﺍﻹﻨﺴﺎﻥ‬ ‫ﻭﺍﻟﺤﻴﺎﺓ ﻭﺍﻟﻜﻭﻥ ﻭﺍﻟﻭﺠﻭﺩ‪ ،‬ﻭﻟﺌﻥ ﻜﺎﻥ ﻤﻘﺘﻀﻰ ﺍﻻﻜﺘﻔﺎﺀ ﺒﺎﻟﻌﻘل ﺍﻹﻨﺴﺎﻨﻲ ﺍﻟﺤﺭ ﻭﺍﻟﺘﺠﺭﺒﺔ‬

‫ﺍﻟﺘﺎﺭﻴﺨﻴﺔ ﻜﻤﺼﺎﺩﺭ ﻻﺴﺘﻘﺎﺀ ﺍﻟﻔﻠﺴﻔﺎﺕ ﻭﺍﻟﻤﻨﻁﻠﻘﺎﺕ‪ ،‬ﻏﻠﱠﺏ ﻁﺎﺒﻊ ﺍﻟﺨﻁﺄ ﻭﺍﻟﺨﻁل ﻭﺍﻟﺤﻴﺩ‬

‫ﻭﺍﻟﺤﻴﻑ ﻋﻠﻰ ﻤﺴﺎﺭ ﺘﻠﻙ ﺍﻟﻤﻌﺭﻓﺔ‪ ،‬ﻨﺘﻴﺠﺔ ﺍﻟﻘﺼﻭﺭ ﻭﺍﻟﻨﻘﺹ ﺍﻟﺫﻱ ﻻ ﻴﺴﻠﻡ ﻤﻨﻪ ﻋﻘل‬

‫ﻁ‪ ،‬ﻭﻟﺌﻥ ﻜﺎﻥ ﻜل ﺫﻟﻙ ﻜﺫﻟﻙ‪ ،‬ﻓﺈﻥ ﺘﻜﺎﻤل ﺍﻟﻤﻌﺭﻓﺔ ﺍﻟﺸﺭﻋﻴﺔ ﻤﻊ ﺍﻟﻤﻌﺭﻓﺔ‬ ‫ﺇﻨﺴﺎﻨﻲ ﻗ ﱡ‬ ‫ﺍﻹﻨﺴﺎﻨﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺍﻟﻤﻌﺎﺼﺭﺓ ﻓﻲ ﻫﺫﺍ ﺍﻹﻁﺎﺭ ﻴﻤﻜﻥ ﻟﻪ ﺃﻥ ﻴﺘﻤﺭﻜﺯ ﺤﻭل ﺴﺒل‬

‫ﺘﻁﻌﻴﻡ ﺍﻟﻤﻌﺭﻓﺔ ﺍﻹﻨﺴﺎﻨﻴﺔ ﺒﻔﺭﻭﻋﻬﺎ ﻭﻤﻨﺎﻫﺠﻬﺎ ﺒﺎﻟﻔﻠﺴﻔﺔ ﺍﻟ ﱠﻨﺎﺼﻌﺔ ﺍﻟﺘﻲ ﺘﻨﻁﻠﻕ ﻤﻨﻬﺎ‬ ‫)‪(1‬‬

‫ﻭﻟﻤﺯﻴﺩ ﻤﻥ ﺍﻟﺘﻭﻀﻴﺢ ﺤﻭل ﻫﺫﺍ ﺍﻟﻤﻭﻀﻭﻉ‪ ،‬ﻴﺭﺍﺠﻊ ﺍﻟﺒﺤﺙ ﺍﻟﻘﻴﻡ ﺍﻟﺫﻱ ﻗﺩﻤﻪ ﺍﻷﺴﺘﺎﺫ ﺍﻟﺩﻜﺘﻭﺭ ﻤﺤﻤﺩ‬ ‫ﺍﻟﻐﺯﺍﻟﻲ ﻓﻲ ﻤﺅﺘﻤﺭ ﻋﻠﻭﻡ ﺍﻟﺸﺭﻴﻌﺔ ﻓﻲ ﺍﻟﺠﺎﻤﻌﺎﺕ ﺍﻟﺫﻱ ﻋﻘﺩ ﻓﻲ ﻋﻤﺎﻥ ‪ 19-16‬ﺭﺒﻴﻊ ﺍﻷﻭل ﻋﺎﻡ‬ ‫‪1415‬ﻫـ ﻭﻋﻨﻭﺍﻨﻪ‪ :‬ﺍﻟﻌﻠﻭﻡ ﺍﻹﺴﻼﻤﻴﺔ ﻭﺍﻟﻌﻠﻭﻡ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ‪ ،‬ﻭﻗﺩ ﻨﺸﺭﺕ ﺃﺒﺤﺎﺙ ﻫﺫﺍ ﺍﻟﻤﺅﺘﻤﺭ ﻓﻲ‬ ‫ﺠﺯﺌﻴﻥ ﻭﻨﺸﺭ ﻫﺫﺍ ﺍﻟﺒﺤﺙ ﻓﻲ ﺍﻟﺠﺯﺀ ﺍﻷﻭل‪ ،‬ﺹ‪.323-309‬‬

‫ﺍﻟﺘﻜﺎﻤل ﺒﻴﻥ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻭﻤﻨﺎﻫﺞ ﺍﻟﺒﺤﺙ‬

‫ﺩ‪ .‬ﻗﻁﺏ ﻤﺼﻁﻔﻰ ﺴﺎﻨﻭ‬

‫ﺍﻟﻤﻌﺭﻓﺔ ﺍﻟﺸﺭﻋﻴﺔ‪ ،‬ﻭﺍﻟﺘﻲ ﺘﺘﻤﺜﱠل ﻓﻲ ﺍﻟﻠﻴﺎﺫ ﺒﺎﻟﻭﺤﻲ ﺍﻹﻟﻬﻲ ﻻﺴﺘﺨﻼﺹ ﺍﻷﻫﺩﺍﻑ‬ ‫ﻭﺍﻟﻐﺎﻴﺎﺕ ﻭﺍﻟ ُﻤﺜﹸل ﺍﻟﺘﻲ ﺘﺤﻜﻡ ﺘﻭﺠﻬﺎﺕ ﺍﻷﻓﺭﺍﺩ ﻭﺍﻟﻤﺠﺘﻤﻌﺎﺕ‪ ،‬ﻭﺘﺤﺩﺩ ﺍﻟﻌﻼﻗﺔ ﺍﻟﻤﺜﻠﻰ ﺍﻟﺘﻲ‬

‫ﻴﻨﺒﻐﻲ ﺃﻥ ﺘﺴﻭﺩ ﺒﻴﻥ ﺍﻟﻌﺒﺎﺩ ﻭﺭﺒﻬﻡ ﻭﺒﻴﻥ ﺍﻟﻌﺒﺎﺩ ﺒﻌﻀﻬﻡ ﻤﻊ ﺒﻌﺽ‪ .‬ﻭﻴﻌﻨﻲ ﻫﺫﺍ ﻀﺭﻭﺭﺓ‬

‫ﻗﻴﺎﻡ ﺭﺠﺎل ﺍﻹﺼﻼﺡ ﻭﺍﻹﻋﻤﺎﺭ ﺒﻔﻙ ﺍﻻﺭﺘﺒﺎﻁ ﺒﻴﻥ ﺍﻟﻤﻌﺭﻓﺔ ﺍﻹﻨﺴﺎﻨﻴﺔ ﺍﻟﻤﻌﺎﺼﺭﺓ‬ ‫ل ﻭﺍﻷﻋﻅﻡ ﻟﻐﺎﻴﺎﺕ‬ ‫ﻭﻓﻠﺴﻔﺎﺘﻬﺎ ﺍﻟﺘﻲ ﺘﺄﺒﻰ ﺍﻻﻋﺘﺭﺍﻑ ﺒﻜﻭﻥ ﺍﻟﻭﺤﻲ ﺍﻹﻟﻬﻲ ﺍﻟﻤﺼﺩﺭ ﺍﻷﺠ ﱠ‬

‫ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻤﻌﺎﺭﻑ ﻭﺃﻫﺩﺍﻓﻬﺎ)‪.(1‬‬

‫ﺇﻨﱠﻪ ﻟﻴﺱ ﻤﻥ ﻤﺭﻴ ٍﺔ ﻓﻲ ﺃﻥ ﺇﺒﻌﺎﺩ ﺍﻟﻤﻌﺭﻓﺔ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻟﻠﻭﺤﻲ ﺍﻹﻟﻬﻲ‬

‫ﺒﺸﻘﻴﻪ ﻤﻥ ﺍﻟﺩﺍﺌﺭﺓ ﺍﻟﺘﻭﺠﻴﻬﻴﺔ ﻭﺍﻟﺘﺄﺴﻴﺴﻴﺔ ﻟﻠﻤﻨﻁﻠﻘﺎﺕ ﻭﺍﻟﻐﺎﻴﺎﺕ ﻭﺍﻷﻫﺩﺍﻑ ‪ ،‬ﺃﻭﺭﺜﻬﺎ‬

‫ﻓﺭﺍﻏﹰﺎ ﺭﻭﺤﻴﹰﺎ ﻭﻗﻠﻘﹰﺎ ﻨﻔﺴﻴﹰﺎ ﻋﻤﻴﻘﹰﺎ‪ ،‬ﻭﺭﺅﻴ ﹰﺔ ﻤﺎﺩﻴ ﹰﺔ ﻀﻴﻘ ﹰﺔ ﻟﻠﺤﻴﺎﺓ ﻭﺍﻹﻨﺴﺎﻥ ﻭﺍﻟﻜﻭﻥ‬ ‫ﻭﺍﻟﻭﺠﻭﺩ ‪ ،‬ﻤﻤﺎ ﺠﻌﻠﻬﺎ ﻓﻲ ﻨﻬﺎﻴﺔ ﺍﻟﻤﻁﺎﻑ ﺘﻠﻭﺫ ﺒﺎﻟﻜﺜﻴﺭ ﻤﻥ ﻭﺜﻨﻴﺎﺕ ﺍﻟﻴﻭﻨﺎﻥ ﻭﺍﻹﻏﺭﻴﻕ‬

‫ﻜﺄﺴﺱ ﻟﻀﺒﻁ ﻓﻠﺴﻔﺘﻬﺎ ﻭﻏﺎﻴﺎﺘﻬﺎ ﻭﺃﻫﺩﺍﻓﻬﺎ‪ ،‬ﻭﻻ ﻴﺨﻔﻰ ﻤﺎ ﻨﺘﺞ ﻭﻴﻨﺘﺞ ﻋﻥ ﺫﻟﻙ ﻤﻥ‬

‫ﺘﻀﻴﻴﻊ ﻟﻠﻜﺭﺍﻤﺔ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻭﺇﺴﺎﺀ ٍﺓ ﺇﻟﻰ ﺍﻟﻔﻁﺭﺓ ﺍﻟﻨﺎﺼﻌﺔ ﺍﻟﺘﻲ ﻓﻁﺭ ﺍﷲ ﻋﻠﻴﻬﺎ ﺍﻟﻨﺎﺱ ‪.‬‬

‫ﻭﺃﻴﹰﺎ ﻤﺎ ﻜﺎﻥ ﺍﻷﻤﺭ‪ ،‬ﻓﺈﻥ ﺍﻟﺘﻜﺎﻤل ﺍﻟﻤﻨﺸﻭﺩ ﺍﻟﻴﻭﻡ ﺒﻴﻥ ﺍﻟﻤﻌﺭﻓﺔ ﺍﻟﺸﺭﻋﻴﺔ ﻭﺍﻟﻤﻌﺭﻓﺔ‬

‫ﺍﻹﻨﺴﺎﻨﻴﺔ ﻓﻲ ﺇﻁﺎﺭ ﺍﻟﻔﻠﺴﻔﺔ‪ ،‬ﻻ ﺒﺩ ﻤﻥ ﺍﻟﺒﺩﺀ ﻓﻴﻪ ﻭﺍﺴﺘﻔﺭﺍ ﺍﻟﻭﺴﻊ ﻓﻲ ﺘﺤﻘﻴﻘﻪ ﺒﺼـﻭﺭ ٍﺓ‬ ‫ﻋﺎﺠﻠ ٍﺔ ﺇﻨﻘﺎﺫﹰﺍ ﻟﻠﻤﻌﺭﻓﺔ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻤﻥ ﺍﻟﻔﺭﺍ ﺍﻟﺭﻭﺤﻲ ﻭﺍﻟﻘﻠﻕ ﺍﻟﻨﻔﺴﻲ ﺍﻟﺫﻱ ﺘﻌـﻴﺵ ﻓﻴـﻪ‬

‫ﻫﺫﻩ ﺍﻟﻤﻌﺭﻓﺔ ﻭﺍﻟﻤﻔﺘﻭﻨﻭﻥ ﺒﻬﺎ ﻭﺒﺄﻫﺩﺍﻓﻬﺎ ﻭﻏﺎﻴﺎﺘﻬﺎ ﺍﻟﻤﺎﺩﻴﺔ ﺍﻟﺒﺤﺘﺔ‪.‬‬

‫ﻭﻴﺴﺘﻠﺯﻡ ﻫﺫﺍ ﺍﻟﺘﻜﺎﻤل ﻀﺭﻭﺭﺓ ﺇﻋﺎﺩﺓ ﺒﻨﺎﺀ ﻫﺫﻩ ﺍﻟﻤﻌﺭﻓﺔ ﻭﻓﻕ ﺃﺴـﺱ ﺘﻭﺤﻴﺩﻴـ ٍﺔ‬

‫ﻨﺎﺼﻌ ٍﺔ ﺘﺭﻯ ﻓﻲ ﺍﻟﻭﺤﻲ ﺍﻹﻟﻬﻲ ﺍﻷﺯﻟﻲ ﻤﺼﺩﺭﹰﺍ ﺩﺍﺌﻤﹰﺎ ﻭﺃﺴﺎﺴـﹰﺎ ﻟﻔﻠﺴـﻔﺎﺕ ﺍﻟﻤﻌـﺎﺭﻑ‬ ‫ﻭﺃﻫﺩﺍﻓﻬﺎ ﻭﻏﺎﻴﺎﺘﻬﺎ‪ ،‬ﻭﺘﺅﻤﻥ ﻓﻲ ﺍﻟﻭﻗﺕ ﻨﻔﺴﻪ ﺒﻜﻭﻥ ﻫﺫﺍ ﺍﻟﻭﺤﻲ ﺍﻟﻤﺭﺠﻌﻴﺔ ﺍﻟﺴﺎﻤﻴﺔ ﺍﻟﺘﻲ‬

‫ﻴﻠﺠﺄ ﺇﻟﻴﻬﺎ ﻟﺘﻭﺠﻴﻪ ﻨﺘﺎﺌﺞ ﺍﻟﻤﻌﺎﺭﻑ ﻭﺍﻟﻌﻠﻭﻡ ﻭﻓﻕ ﺍﻹﺭﺍﺩﺓ ﺍﻹﻟﻬﻴﺔ ﺍﻟﺨﺎﻟﺩﺓ ‪ ،‬ﻤﻤـﺎ ﻴﻌﻨـﻲ‬

‫ﻀﺭﻭﺭﺓ ﺍﻟﻘﻴﺎﻡ ﺒﻔﻙ ﺍﻻﺭﺘﺒﺎﻁ ﺒﻴﻥ ﺍﻟﻤﻌﺭﻓﺔ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻭﺍﻟﻔﻠﺴﻔﺎﺕ ﺍﻟﺘﻲ ﺘﻨﻁﻠﻕ ﻤﻨﻬﺎ ﻭﺍﻟﺘﻲ‬

‫ﻟﻡ ﺘﺨل ‪-‬ﻜﻤﺎ ﺃﺴﻠﻔﻨﺎ‪ -‬ﻤﻥ ﺍﻟﺘﺄﺜﺭ ﺍﻟﻭﺍﻀﺢ ﺒﻜﺜﻴـﺭ ﻤـﻥ ﺃﺩﺭﺍﻥ ﺍﻟﻭﺜﻨﻴـﺎﺕ ﺍﻟﻴﻭﻨﺎﻨﻴـﺔ‬ ‫)‪(1‬‬

‫ﻟﻤﺯﻴﺩ ﻤﻥ ﺍﻟﺘﻭﻀﻴﺢ ﺤﻭل ﻫﺫﺍ ﺍﻟﻤﻭﻀﻭﻉ‪ ،‬ﻴﺭﺍﺠﻊ ﺍﻟﺒﺤﺙ ﺍﻟﺫﻱ ﻜﺘﺒﻪ ﺍﻟﺩﻜﺘﻭﺭ ﻟﺅﻱ ﺍﻟﺼﺎﻓﻲ ﻓـﻲ‬ ‫ﻤﺠﻠﱠﺔ ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ‪ ،‬ﺍﻟﻌﺩﺩ ﺍﻷﻭل‪ ،‬ﺍﻟﺴﻨﺔ ﺍﻷﻭﻟﻰ‪ ،‬ﻋﺎﻡ ‪1995‬ﻡ ‪ ،‬ﺹ‪.44-31‬‬

‫ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻔﻠﺴﻔﺔ‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪2001 ،(1‬ﻡ ‪1422/‬ﻫـ‬

‫ﻭﺍﻹﻏﺭﻴﻘﻴﺔ ﺍﻟﻘﺎﺌﻤﺔ ﻋﻠﻰ ﺍﻟﺭﺅﻴﺔ ﺍﻟﻤﺎﺩﻴﺔ ﻟﻠﺤﻴﺎﺓ ﻭﺍﻹﻨﺴﺎﻥ)‪ .(1‬ﻭﺒﺘﻌﺒﻴﺭ ﺁﺨﺭ‪ ،‬ﻀـﺭﻭﺭﺓ‬

‫ﺍﻟﻘﻴﺎﻡ ﺏ " ﻋﻤﻠﻴﺔ ﺇﻋﺎﺩﺓ ﺒﻨﺎﺀ ‪ ..‬ﻓﻲ ﻀﻭﺀ ﺍﻟﺘﺼﻭﺭ ﺍﻹﺴـﻼﻤﻲ ﻟ ﻨﺴـﺎﻥ ﻭﺍﻟﻤﺠﺘﻤـﻊ‬ ‫ﻭﺍﻟﻭﺠﻭﺩ‪"..‬‬

‫)‪(2‬‬

‫ﻓﺘﻐﺩﻭ ﺍﻟﻤﻌﺭﻓﺔ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻤﻥ ﺒﻌ ُﺩ ﻤﻌﺭﻓ ﹰﺔ ﺨﻠﻭﺍ ﻤﻥ ﺍﻷﻓﻜﺎﺭ‬

‫ﺍﻟﻤﻀﺎﺩﺓ ﻟﺘﻌﺎﻟﻴﻡ ﺍﻹﺴﻼﻡ ﺒﻔﻀل ﺍﺴﺘﻬﺩﺍﺌﻬﺎ ﺒﻤﺤﻜﻤﺎﺕ ﺍﻟﻭﺤﻲ ﺍﻹﻟﻬﻲ ﺍﻟﺨﺎﻟﺩ ﻭﻤﻘـﺭﺭﺍﺕ‬

‫ﺍﻟﻌﻘل ﺍﻹﻨﺴﺎﻨﻲ ﺍﻟﻤﻬﺘﺩﻱ ﺒﻤﻘﺘﻀﻴﺎﺕ ﺍﻟﻭﺤﻲ‪.‬‬

‫ﻋﻠﻰ ﺃﻨﱠﻪ ﻤﻥ ﺍﻟﺤﺭﻱ ﺒﺎﻟﺘﻘﺭﻴﺭ ﻭﺍﻟﺘﺜﺒﻴﺕ ﻓﻲ ﻫﺫﺍ ﺍﻟﻤﻘﺎﻡ ﺃﻥ ﺍﻟﻤﻌﺭﻓﺔ ﺍﻟﺸﺭﻋﻴﺔ ﻻ ﺘﺤﺘـﺎﺝ‬ ‫ﻓﻲ ﻭﺍﻗﻊ ﺃﻤﺭﻫﺎ ﻤﻥ ﺃﻥ ﺘﻁﻌﻡ ﺒﺸﻲ ٍﺀ ﻤﻥ ﺍﻟﻤﻌﺭﻓﺔ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻓﻲ ﺍﻟﺠﺎﻨﺏ ﺍﻟﻔﻠﺴـﻔﻲ‪،‬‬

‫ﺫﻟﻙ ﻷﻥ ﺍﻟﻔﻠﺴﻔﺔ ﺍﻟﺘﻲ ﺘﻨﻁﻠﻕ ﻤﻨﻬﺎ ﺍﻟﻤﻌﺭﻓﺔ ﺍﻟﺸﺭﻋﻴﺔ ﺒﻔﺭﻭﻋﻬﺎ ﻭﻤﻨﺎﻫﺠﻬﺎ‪ ،‬ﺘﻤﺜل ﺃﻫﻡ‬

‫ﻓﻠﺴﻔ ٍﺔ ﻭﺃﺴﻤﻰ ﻤﺼﺩﺭ ﻴﻠﺠﺄ ﺇﻟﻴﻪ ﻋﻨﺩ ﻀﺒﻁ ﺍﻷﻫﺩﺍﻑ ﻭﺍﻟﻐﺎﻴﺎﺕ ﻭﺍﻟﺘﻭﺠﻬـﺎﺕ‪ ،‬ﻭﻤـﺎ‬

‫ل‬ ‫ﺫﻟﻙ ﺇﻻ ﻷﻨﱠﻬﺎ ﺘﻘﻭﻡ ﻋﻠﻰ ﺍﻻﻋﺘﺭﺍﻑ ﺍﻟﻜﺎﻤل ﺒﻜﻭﻥ ﺍﻟﻭﺤﻲ ﺍﻹﻟﻬﻲ ﺍﻟﻤﺼﺩﺭ ﺍﻷﺠـ ﱠ‬ ‫ﻟﻔﻠﺴﻔﺘﻬﺎ ﻤﻊ ﺍﻻﻋﺘﺩﺍﺩ ﺍﻟﻤﻌﺘﺩل ﺒﻤﻘﺭﺭﺍﺕ ﺍﻟﻌﻘل ﺍﻟﺫﻱ ﻴﻬﺘﺩﻱ ﺩﻭﻤﹰﺎ ﻭﺃﺒﺩﹰﺍ ﺒﻤﻘﺘﻀـﻴﺎﺕ‬

‫ﺍﻟﻭﺤﻲ ﺍﻹﻟﻬﻲ ﺍﻟﺴﺎﻤﻲ ‪ ،‬ﺍﻷﻤﺭ ﺍﻟﺫﻱ ﻜﺎﻥ ﻟﻪ ﺍﻟﺩﻭﺭ ﻓﻲ ﻏﻴﺎﺏ ﺍﻟﻔـﺭﺍ ﺍﻟﺭﻭﺤـﻲ‬

‫ﻭﺍﻟﻘﻠﻕ ﺍﻟﻨﻔﺴﻲ ﻟﺩﻯ ﻤﻌﻅﻡ ﺍﻟﺒﺎﺤﺜﻴﻥ ﻓﻲ ﻫﺫﻩ ﺍﻟﻤﻌﺭﻓﺔ ﺍﻟﺘﻲ ﺘﻘﻭﻡ ﻋﻠﻰ ﺍﻋﺘﻘﺎ ٍﺩ ﺘﺎﻡ ﺒﺄﻥ‬

‫ﺍﻟﻐﺎﻴﺔ ﺍﻟﻤﺜﻠﻰ ﻤﻥ ﺍﻟﻤﻌﺭﻓﺔ ﻫﻲ ﺘﺤﻘﻴﻕ ﻋﺒﻭﺩﻴﺔ ﺍﻹﻨﺴﺎﻥ ﻟﺭﺒﻪ ‪ ،‬ﻭﺘﺤﻘﻴـﻕ ﻗﻴﻭﻤﻴـﺔ‬ ‫ﺍﻟﻌﻘﻴﺩﺓ ﻋﻠﻰ ﻭﺍﻗﻊ ﺍﻟﻔﺭﺩ ﻭﺍﻟﻤﺠﺘﻤﻊ ﻤﺼﺩﺍﻗﹰﺎ ﻟﻘﻭﻟﻪ ﺠ ﱠ‬ ‫ل ﺠﻼﻟـﻪ ‪ ‬ل ﻥ‬ ‫ﻭ ﻜ ﻭﻤﺤﻴﺎﻱ ﻭﻤﻤﺎﺘ ﷲ ﺭ‬

‫ﺍﻟﻌﺎﻟﻤﻴﻥ‬

‫ﺍﻟﻤ ﻠﻤﻴﻥ‪) ‬ﺴﻭﺭﺓ ﺍﻟﻤﺎﺌﺩﺓ ‪ ،‬ﺁﻴﺎﺕ ‪(163-162‬‬

‫‪ 3:1‬ﺘﻜﺎﻤل ﺍﻟﻤﻌﺎﺭ‬

‫ﺍﻟﺸﺭ ﻴ ﻭﺍﻟﻤﻌﺎﺭ‬

‫ﺍ‬

‫ﺸﺭﻴ ﻟ ﻭ ﻟ ﺃﻤﺭ‬

‫ﺎﻴ ﻓ‬

‫ﺎﺭ ﺍﻟﻤ‬

‫ﺘ‬

‫ﻭﺃ ﺎ ﺃﻭل‬

‫‪:‬‬

‫ﻨﻘﺼﺩ ﺒﺎﻟﻤﻨﻬﺞ ﻓﻲ ﻫﺫﻩ ﺍﻟﺩﺭﺍﺴﺔ‪ ،‬ﺘﻠﻙ ﺍﻟﻤﻨﻅﻭﻤﺔ ﺍﻟﻔﻜﺭﻴﺔ ﻭﺍﻹﺠﺭﺍﺌﻴﺔ ﻭﺍﻟﻤﻌﺭﻓﻴﺔ‬

‫ﺍﻟﺘﻲ ﻴﺴﺘﻌﻴﻥ ﺒﻬﺎ ﺍﻟﺒﺎﺤﺙ ﻤﻥ ﺃﺠل ﺍﻟﻭﺼﻭل ﺇﻟﻰ ﻤﺒﺘﻐﺎﻩ ﻤﻥ ﺍﻟﺒﺤﺙ ‪ ،‬ﻭﺘﺘﻜﻭﻥ ﻫﺫﻩ‬

‫ﺍﻟﻤﻨﻅﻭﻤﺔ ﻤﻥ ﻤﺠﻤﻭﻉ ﺍﻷﺩﻭﺍﺕ ﺍﻟﺒﺤﺜﻴﺔ ﺍﻟﺘﺎﺭﻴﺨﻴﺔ ﻭﺍﻟﺘﺤﻠﻴﻠﻴﺔ ﻭﺍﻟﻭﺼﻔﻴﺔ ﻭﺍﻟﺘﺠﺭﻴﺒﻴﺔ‪،‬‬ ‫ﻭﺘﺅﺜﺭ ﺍﻟﻔﻠﺴﻔﺎﺕ ﻓﻲ ﺘﻭﺠﻬﺎﺕ ﻫﺫﻩ ﺍﻟﻤﻨﺎﻫﺞ ﻭﻓﺭﻀﻴﺎﺘﻬﺎ ﻭﺃﺴﺎﺴﻴﺎﺘﻬﺎ‪.‬‬

‫)‪(1‬‬ ‫)‪(2‬‬

‫ل‪.‬‬ ‫ﺍﻨﻅﺭ‪ :‬ﺒﺤﺙ ﺍﻷﺴﺘﺎﺫ ﺍﻟﺩﻜﺘﻭﺭ ﻤﺤﻤﺩ ﺍﻟﻐﺯﺍﻟﻲ ﺍﻟﻤﺸﺎﺭ ﺇﻟﻴﻪ ﻤﻥ ﻗﺒ ُ‬ ‫ﺍﻨﻅﺭ‪ :‬ﺭﺠﺏ‪ :‬ﺍﻟﺘﺄﺼﻴل ﺍﻹﺴﻼﻤﻲ ﻟﻠﻌﻠﻭﻡ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ‪ :‬ﻤﻌﺎﻟﻡ ﻋﻠﻰ ﺍﻟﻁﺭﻴﻕ ‪ ،‬ﺒﺤﺙ ﻤﻨﺸﻭﺭ ﻓـﻲ‬ ‫ﻤﺠﻠﱠﺔ ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ‪ ،‬ﺍﻟﻌﺩﺩ ﺍﻟﺜﺎﻟﺙ‪ ،‬ﺍﻟﺴﻨﺔ ﺍﻷﻭﻟﻰ‪ ،‬ﻋﺎﻡ ‪1996‬ﻡ‪ ،‬ﺹ‪ 61‬ﺒﺎﺨﺘﺼﺎﺭ‪.‬‬

‫ﺍﻟﺘﻜﺎﻤل ﺒﻴﻥ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻭﻤﻨﺎﻫﺞ ﺍﻟﺒﺤﺙ‬

‫ﺩ‪ .‬ﻗﻁﺏ ﻤﺼﻁﻔﻰ ﺴﺎﻨﻭ‬

‫ﻭﺍﻨﻁﻼﻗﹰﺎ ﻤﻥ ﻫﺫﺍ ﺍﻟﺘﺼﻭﺭ‪ ،‬ﻓﺈﻨﱠﻨﺎ ﻨﺭﻯ ﺃﻥ ﺜﻤﺔ ﺤﺎﺠ ﹰﺔ ﺇﻟﻰ ﺘﻜﺎﻤل ﺒﻴﻥ ﻤﻨﺎﻫﺞ‬

‫ﺍﻟﺒﺤﺙ ﻓﻲ ﺍﻟﻤﻌﺭﻓﺔ ﺍﻟﺸﺭﻋﻴﺔ ﻭﻤﻨﺎﻫﺞ ﺍﻟﺒﺤﺙ ﻓﻲ ﺍﻟﻤﻌﺭﻓﺔ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ‪،‬‬

‫ﻓﻌﻠﻰ ﻤﺴﺘﻭﻯ ﺘﻁﻌﻴﻡ ﺍﻟﻤﻌﺭﻓﺔ ﺍﻟﺸﺭﻋﻴﺔ ﺒﺈﻴﺠﺎﺒﻴﺎﺕ ﻤﻨﺎﻫﺞ ﺍﻟﺒﺤﺙ ﻓﻲ ﺍﻟﻤﻌﺭﻓﺔ ﺍﻹﻨﺴﺎﻨﻴﺔ‬

‫ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ‪ ،‬ﻴﻤﻜﻥ ﺃﻥ ﻴﺘﻡ ﺫﻟﻙ ﻤﻥ ﺨﻼل ﺘﻭﻅﻴﻑ ﻤﻬﻤﺎﺕ ﻤﻨﺎﻫﺞ ﺍﻟﺒﺤﺙ ﺍﻟﺤﺩﻴﺜﺔ ﺍﻟﺘﻲ‬

‫ﺘﺩﻭﺭ ﺤﻭل ﺘﻔﺴﻴﺭ ﻭﺘﺤﻠﻴل ﺍﻟﻨﺼﻭﺹ ﻭﺘﻭﻀﻴﺢ ﺴﺒل ﺘﻔﻌﻴل ﻗﻀﻴ ٍﺔ ﻓﻲ ﻤﺠﺘﻤﻊ ﻤﻥ‬

‫ﺍﻟﻤﺠﺘﻤﻌﺎﺕ‪ ،‬ﻭﻴﺄﺘﻲ ﻋﻠﻰ ﺭﺃﺱ ﺘﻠﻙ ﺍﻟﻤﻨﺎﻫﺞ ﻤﻨﻬﺞ ﺘﺤﻠﻴل ﺍﻟﻤﺤﺘﻭﻯ ﻭﺍﻟﻤﻨﻬﺞ ﺍﻟﺘﺎﺭﻴﺨﻲ‬ ‫ﻭﺍﻟﻤﺴﺢ ﺍﻻﺠﺘﻤﺎﻋﻲ ﻭﻤﻨﻬﺞ ﺩﺭﺍﺴﺔ ﺤﺎﻟ ٍﺔ ﻭﺴﻭﺍﻩ ‪ .‬ﻓﻠﺌﻥ ﻜﺎﻥ ﻤﻥ ﺍﻟﻤﻌﺭﻭﻑ ﺃﻥ ﻤﻨﺎﻫﺞ‬

‫ﺍﻟﺒﺤﺙ ﻓﻲ ﺍﻟﻤﻌﺭﻓﺔ ﺍﻟﺸﺭﻋﻴﺔ ﺒﻔﺭﻭﻋﻬﺎ‪ ،‬ﻤﻨﺎﻫﺞ ﺘﺩﻭﺭ ﺤﻭل ﻜﻴﻔﻴﺔ ﺘﻔﺴﻴﺭ ﻨﺼﻭﺹ‬

‫ﻼ ﻋﻥ ﺍﻟﺒﺤﺙ ﻋﻥ ﺴﺒل‬ ‫ﺍﻟﻭﺤﻲ ﺍﻹﻟﻬﻲ ﻭﺘﻘﺭﻴﺏ ﻤﻌﺎﻨﻴﻬﺎ ﺇﻟﻰ ﺍﻷﺫﻫﺎﻥ ﻭﺍﻟﻌﻘﻭل‪ ،‬ﻓﻀ ﹰ‬ ‫ﺘﻭﻗﻴﻊ ﺍﻟﺘﻌﺎﻟﻴﻡ ﺍﻟﻤﺴﺘﻔﺎﺩﺓ ﻤﻥ ﺘﻠﻙ ﺍﻟﻨﺼﻭﺹ ﻓﻲ ﻭﺍﻗﻊ ﺍﻟﻔﺭﺩ ﻭﺍﻟﻤﺠﺘﻤﻊ‪ ،‬ﻓﺈﻥ ﻤﻨﺎﻫﺞ‬

‫ﺕ ﻤﻌﻴﻨ ﹰﺔ ﻋﻠﻰ‬ ‫ﺍﻟﺒﺤﺙ ﺍﻟﻤﺸﺎﺭ ﺇﻟﻴﻬﺎ ﻓﻲ ﺍﻟﻤﻌﺭﻓﺔ ﺍﻹﻨﺴﺎﻨﻴﺔ ﺘﻨﺘﻅﻡ ﺇﻴﺠﺎﺒﻴﺎﺕ ﻭﻤﻜﻭﻨﺎ ٍ‬ ‫ﺘﺤﻘﻴﻕ ﺫﻟﻙ ﺍﻟﻤﺒﺘﻐﻰ‪ .‬ﻭﺨﺎﺼ ﹰﺔ ﺃﻥ ﻤﻌﻅﻡ ﻤﻨﺎﻫﺞ ﺍﻟﺒﺤﺙ ﻓﻲ ﺍﻟﻤﻌﺭﻓﺔ ﺍﻟﺸﺭﻋﻴﺔ ـ ﺇﻥ ﻟﻡ‬

‫ﻴﻜﻥ ﻜﻠﻬﺎ ـ ﻻ ﺘﻭﻟﻲ ﻜﺭﻴﻡ ﺍﻫﺘﻤﺎﻡ ﺒﺎﻟﺠﺎﻨﺏ ﺍﻟﻤﺘﻌﻠﻕ ﺒﻀﺒﻁ ﺃﻭﺼﺎﻑ ﺍﻹﻨﺴﺎﻥ ﺍﻟﻤﻜﻠﱠﻑ‬ ‫ﺒﺎﻟﻘﻴﺎﻡ ﺒﻭﺍﺠﺏ ﺍﻟﺨﻼﻓﺔ ﷲ ﻓﻲ ﺍﻷﺭﺽ ﻭﻋﻤﺎﺭﺓ ﺍﻟﻜﻭﻥ‪.‬‬

‫ﻭﻟﻬﺫﺍ‪ ،‬ﻓﺈﻥ ﺘﻜﺎﻤل ﺍﻟﻤﻌﺭﻓﺔ ﺍﻟﺸﺭﻋﻴﺔ ﻤﻊ ﺍﻟﻤﻌﺭﻓﺔ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻓﻲ ﻫﺫﺍ ﺍﻟﺠﺎﻨﺏ‪ ،‬ﻤﻥ‬

‫ﺸﺄﻨﻪ ﺍﻻﺭﺘﻘﺎﺀ ﺒﻤﻨﺎﻫﺞ ﺍﻟﺒﺤﺙ ﻓﻲ ﺍﻟﻤﻌﺭﻓﺔ ﺍﻟﺸﺭﻋﻴﺔ ﻹﻴﻼﺀ ﺍﻟﻤﺯﻴﺩ ﻤﻥ ﺍﻟﻌﻨﺎﻴﺔ‬ ‫ﻭﺍﻻﻫﺘﻤﺎﻡ ﺒﻬﺫﺍ ﺍﻟﺠﺎﻨﺏ‪.‬‬

‫ﻭﺃﻀﻑ ﺇﻟﻰ ﻫﺫﺍ ﺃﻨﱠﻪ ﻤﻥ ﺍﻟﻤﻌﻠﻭﻡ ﺒﺄﻥ ﻭﺴﺎﺌل ﻭﻁﺭﺍﺌﻕ ﺍﻟﺘﻌﺎﻤل ﻤﻊ ﺍﻟﻨﺹ‬

‫ﺍﻟﺸﺭﻋﻲ ﻭﻤﻨﺎﻫﺞ ﻓﻬﻡ ﻭﺍﻗﻊ ﺍﻹﻨﺴﺎﻥ ﺍﻟﻤﻜﻠﱠﻑ‪ ،‬ﻜﺎﻨﺕ ﻭﻻ ﺘﺯﺍل ﺘﺸﻬﺩ‪ ،‬ﻋﻠﻰ ﻤﺭ ﺍﻟﺩﻫﻭﺭ‬

‫ﻭﻜﺭ ﺍﻟﻌﺼﻭﺭ‪ ،‬ﺍﻟﺘﺠﺩﱡﺩ ﻭﺍﻟﺘﻐﻴﺭ ﺒﺘﺠﺩﺩ ﻭﺘﻐﻴﺭ ﺍﻟﺯﻤﺎﻥ ﻭﺍﻟﻤﻜﺎﻥ ﻭﺍﻷﺤﻭﺍل ﻭﺍﻷﻋﺭﺍﻑ‪،‬‬

‫ﻟﺫﻟﻙ‪ ،‬ﻓﺈﻨﱠﻪ ﻤﻥ ﺍﻷﻤﺭ ﺍﻟﻤﺸﺭﻭﻉ ﺍﻟﻴﻭﻡ ﺃﻥ ﻴﺘﻡ ﺍﻻﺴﺘﻌﺎﻨﺔ ﻭﺍﻻﺴﺘﻔﺎﺩﺓ ﻤﻥ ﺴﺎﺌﺭ ﺍﻟﻭﺴﺎﺌل‬ ‫ﻭﺍﻟﻁﺭﺍﺌﻕ ﻭﺍﻟﻤﻨﺎﻫﺞ ﺍﻟﺒﺤﺜﻴﺔ ﺍﻟﻤﺘﺎﺤﺔ ﻤﻥ ﺃﺠل ﺍﻟﺘﻭﺼل ﺇﻟﻰ ﻓﻬﻡ ﺴﺩﻴ ٍﺩ ﻟﻠﻤﺭﺍﺩ ﺍﻹﻟﻬﻲ‬ ‫ﻤﻥ ﻨﺼﻭﺹ ﺍﻟﻭﺤﻲ‪ ،‬ﻭﻤﻥ ﺃﺠل ﺍﻟﺘﻤﻜﱡﻥ ﻤﻥ ﺤﺴﻥ ﻓﻬﻡ ﻟﻭﺍﻗﻊ ﺍﻟﻤﻜﻠﱠﻑ ﻭﺍﻟﻅﺭﻭﻑ‬

‫ﺍﻟﻔﻜﺭﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﺴﻴﺎﺴﻴﺔ ﻭﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﺍﻟﺘﻲ ﻴﺘﺄﺜﺭ ﺒﻬﺎ ﺍﻟﻤﻜﻠﱠﻑ ﻤﻥ ﺠﻬﺔٍ‪ ،‬ﻭﺘﺅﺜﺭ‬

‫ﻻ ﻋﺒﺭ ﻫﺫﻴﻥ ﺍﻟﻔﻬﻤﻴﻥ ‪-‬ﺍﻟﻠﺫﻴﻥ ﻴﻨﺒﻐﻲ‬ ‫ﻫﻲ ﺍﻷﺨﺭﻯ ﻓﻲ ﺍﻹﻨﺴﺎﻥ ﻤﻥ ﺠﻬ ٍﺔ ﺃﺨﺭﻯ‪ ،‬ﻭﺼﻭ ﹰ‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪2001 ،(1‬ﻡ ‪1422/‬ﻫـ‬

‫ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻔﻠﺴﻔﺔ‬

‫ﺃﻥ ﻴﻜﻭﻨﺎ ﻤﻭﺍﺯﻴﻴﻥ‪ -‬ﺇﻟﻰ ﺍﻟﻤﻌﺎﻨﻲ ﺍﻟﺘﻲ ﺘﺤﻘﻕ ﻤﺼﻠﺤﺔ ﺍﻹﻨﺴﺎﻥ ﻭﺘﻌﻴﻨﻪ ﻋﻠﻰ ﺘﺤﻘﻴﻕ‬ ‫ﻤﻬﻤﺔ ﺍﻟﺨﻼﻓﺔ ﷲ ﻓﻲ ﺍﻷﺭﺽ ﻭﻋﻤﺎﺭﺓ ﺍﻟﻜﻭﻥ‪.‬‬

‫ﻭﺒﻁﺒﻴﻌﺔ ﺍﻟﺤﺎل ‪ ،‬ﻓﺈﻨﱠﻪ ﻟﻴﺱ ﻤﻥ ﺍﻷﻤﺭ ﺍﻟﻤﻨﻜﻭﺭ ﻓـﻲ ﺃﻥ ﺍﻟﻤﻌﺭﻓـﺔ ﺍﻹﻨﺴـﺎﻨﻴﺔ‬

‫ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻫﻲ ﺍﻷﺨﺭﻯ ﺘﺤﺘﺎﺝ ﺇﻟﻰ ﺃﻥ ﺘﻁﻌﻡ ﺒﺈﻴﺠﺎﺒﻴﺎﺕ ﺍﻟﻤﻌﺭﻓﺔ ﺍﻟﺸﺭﻋﻴﺔ ﻓﻲ ﺇﻁﺎﺭ‬

‫ﺞ‬ ‫ﺍﻟﻤﻨﻬﺞ‪ ،‬ﻭﻴﻤﻜﻥ ﺃﻥ ﻴﺘﻡ ﺫﻟﻙ ﻤﻥ ﺨﻼل ﺘﻭﻅﻴﻑ ﺍﻟﻌﺩﻴﺩ ﻤﻥ ﺍﻟﻤﻨﺎﻫﺞ ﺍﻟﺒﺤﺜﻴﺔ ﺍﻟﺘﻲ ﺘﻌـ ﱡ‬

‫ﺒﻬﺎ ﺍﻟﻤﻌﺎﺭﻑ ﺍﻟﺸﺭﻋﻴﺔ‪ ،‬ﻭﺨﺎﺼﺔ ﺍﻟﻤﻌﺭﻓﺔ ﺍﻷﺼﻭﻟﻴﺔ ﻭﺍﻟﻤﻌﺭﻓﺔ ﺍﻟﺤﺩﻴﺜﻴﺔ‪ ،‬ﻓﺜﻤـﺔ ﺃﺩﻭﺍﺕ‬ ‫ﺒﺤﺜﻴﺔ ﺸﺭﻋﻴﺔ ﻤﻌﺘﺒﺭﺓ‪ ،‬ﻴﻤﻜﻥ ﺘﻭﻅﻴﻔﻬـﺎ ﻓـﻲ ﺍﻟﺩﺭﺍﺴـﺎﺕ ﺍﻻﺠﺘﻤﺎﻋﻴـﺔ ﻭﺍﻹﻨﺴـﺎﻨﻴﺔ‬

‫ﻁ ﻤﺤﻜﱠﻡ ﻟ ﺜﺎﺭ ﺍﻟﻤﺘﺭﺘﱠﺒﺔ ﻋﻠﻰ ﺍﻟﻅـﻭﺍﻫﺭ ﺍﻟﻤﺎﺩﻴـﺔ‬ ‫ﺍﻟﻤﻌﺎﺼﺭﺓ‪ ،‬ﺒﻐﻴﺔ ﺍﻟﻭﺼﻭل ﺇﻟﻰ ﻀﺒ ٍ‬

‫ﺍﻟﺘﻲ ﺘﻁﺭﺃ ﻋﻠﻰ ﺤﻴﺎﺓ ﺍﻹﻨﺴﺎﻥ ﻭﺘﺅﺜﺭ ﻓﻴﻬﺎ‪ ،‬ﻭﺒﻐﻴﺔ ﺘﺴﺨﻴﺭ ﻨﺘﺎﺌﺞ ﺍﻟﺩﺭﺍﺴـﺎﺕ ﺍﻟﻤﺨﺘﻠﻔـﺔ‬

‫ﻟﻤﺼﻠﺤﺔ ﺍﻹﻨﺴﺎﻥ ﺍﻟﻤﻜﻠﱠﻑ ﺒﻌﻤﺎﺭﺓ ﺍﻟﻜﻭﻥ‪.‬‬

‫ﻲ‬ ‫ﻭﻤﻥ ﺍﻷﺩﻭﺍﺕ ﺍﻟﻘﺎﺩﺭﺓ ﻋﻠﻰ ﺘﺤﻘﻴـﻕ ﻫـﺫﺍ ﺍﻷﻤـﺭ‪ ،‬ﺍﻻﺴﺘﺤﺴـﺎﻥ ﺍﻷﺼـﻭﻟ ﱡ‬

‫ﻭﺍﻻﺴﺘﺼﻼﺡ ﻭﺍﻻﺴﺘﺼﺤﺎﺏ‪ ،‬ﻭﻤﻨﺎﻫﺞ ﺍﻟﻤﻔﺎﻫﻴﻡ )ﻤﻔﻬﻭﻡ ﺍﻟﻤﻭﺍﻓﻘﺔ ﻭﻤﻔﻬـﻭﻡ ﺍﻟﻤﺨﺎﻟﻔـﺔ(‬

‫ﻭﺍﻟﺩﻻﻻﺕ )ﻋﺒﺎﺭﺓ ﺍﻟﻨﺹ ﻭﺇﺸﺎﺭﺓ ﺍﻟﻨﺹ ﻭﺩﻻﻟﺔ ﺍﻟﻨﺹ ﻭﺍﻗﺘﻀﺎﺀ ﺍﻟـﻨﺹ(‪ ،‬ﻭﺴـﻭﺍﻫﺎ‪،‬‬

‫ﻼ ﻋﻥ ﺍﻟﻤﻘﺎﻴﻴﺱ ﺍﻟﻔﺫﱠﺓ ﻟﻨﻘﺩ ﺍﻟﻤﺘﻭﻥ ﻓﻲ ﻋﻠﻡ ﺍﻟﺤﺩﻴﺙ‪ ،‬ﻓﻬﺫﻩ ﺍﻟﻤﻨﺎﻫﺞ ﻴﻤﻜﻥ ﺍﺴﺘﺨﺩﺍﻤﻬﺎ‬ ‫ﻓﻀ ﹰ‬

‫ﻓﻲ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺍﻟﻤﻌﺎﺼﺭﺓ ﻤﻥ ﺃﺠل ﺍﻟﺘﻭﺼﱡل ﺇﻟﻰ ﺤﺴﻥ ﺘﻔﺴـﻴﺭ‬

‫ﻟﻠﻅﻭﺍﻫﺭ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﻭﺍﻟﻘﺎﻨﻭﻨﻴﺔ ﺍﻟﺘﻲ ﺘﻁﺭﺃ ﻋﻠﻰ ﺤﻴـﺎﺓ ﺍﻟﻔـﺭﺩ‬ ‫ﻭﺍﻟﺠﻤﺎﻋﺔ)‪.(1‬‬

‫‪ 4:1‬ﺘﻜﺎﻤل ﺍﻟﻤﻌﺎﺭ‬

‫ﺍﻟﺸﺭ ﻴ ﻭﺍﻟﻤﻌﺎﺭ‬

‫ﺍ‬

‫ﺎ ﻴ ﻤﻥ ﺤﻴ ﺍﻟﻤﻭ ﻭﻉ‪:‬‬

‫ﻭﺃﻤﺎ ﺘﻜﺎﻤل ﺍﻟﻤﻌﺎﺭﻑ ﺍﻟﺸﺭﻋﻴﺔ ﻤﻊ ﺍﻟﻤﻌﺎﺭﻑ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻤﻥ ﺤﻴﺙ ﺍﻟﻤﻭﻀﻭﻉ‪،‬‬

‫ﻓﺈﻨﱠﻨﺎ ﻨﻘﺼﺩ ﺒﺫﻟﻙ ﺘﻜﺎﻤﻠﻬﻤﺎ ﻓﻲ ﺍﻟﻘﻀﺎﻴﺎ ﺍﻷﺴﺎﺴﻴﺔ ﺍﻟﺘﻲ ﺘﺘﻤﺤﻭﺭ ﺤﻭﻟﻬﺎ ﻜل ﻭﺍﺤﺩ ٍﺓ‬

‫ﻤﻨﻬﻤﺎ‪ ،‬ﻓﻤﻥ ﺍﻟﻤﻌﻠﻭﻡ ﺃﻥ ﺍﻟﻤﻌﺎﺭﻑ ﺍﻟﺸﺭﻋﻴﺔ ﺘﻌﻨﻰ ﺒﺎﻟﺘﺭﻜﻴﺯ ﻋﻠﻰ ﻨﺼﻭﺹ ﺍﻟﻭﺤﻲ‬

‫ﺒﺸﻘﻴﻪ ـ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﱠﺔ ـ‪ ،‬ﻭﺘﺤﺎﻭل ﺘﻘﺩﻴﻡ ﺘﻔﺴﻴﺭ ﻟﻬﺎ‪ ،‬ﻭﺃﻤﺎ ﺍﻟﻤﻌﺎﺭﻑ ﺍﻹﻨﺴﺎﻨﻴﺔ‪ ،‬ﻓﺈﻨﱠﻬﺎ‬

‫)‪(1‬‬

‫ﺜﻤﺔ ﻤﺤﺎﻭﻟﺔ ﻤﻭﻓﱠﻘﺔ ﻟﻠﺩﻜﺘﻭﺭ ﻟﺅﻱ ﺍﻟﺼﺎﻓﻲ‪ ،‬ﻓﻲ ﺒﺤﺙ ﻟﻪ ﻤﻨﺸﻭﺭ ﻓﻲ ﻤﺠﻠـﺔ ﺇﺴـﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓـﺔ‬ ‫ﺒﻌﻨﻭﺍﻥ‪ :‬ﻨﺤﻭ ﻤﻨﻬﺠﻴﺔ ﺃﺼﻭﻟﻴﺔ ﻟﻠﺩﺭﺍﺴﺎﺕ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ‪ ..‬ﺍﻨﻅﺭ‪ :‬ﺍﻟﻌﺩﺩ ﺍﻷﻭل‪ ،‬ﺍﻟﺴﻨﺔ ﺍﻷﻭﻟﻰ‪ ،‬ﻋﺎﻡ‬ ‫‪1995‬ﻡ‪.‬‬

‫ﺍﻟﺘﻜﺎﻤل ﺒﻴﻥ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻭﻤﻨﺎﻫﺞ ﺍﻟﺒﺤﺙ‬

‫ﺩ‪ .‬ﻗﻁﺏ ﻤﺼﻁﻔﻰ ﺴﺎﻨﻭ‬

‫ﺘﺘﺭﻜﺯ ﺤﻭل ﺍﻹﻨﺴﺎﻥ ﻭﺍﻟﻅﻭﺍﻫﺭ ﺍﻟﻤﺤﻴﻁﺔ ﺒﻪ‪ ،‬ﻭﺘﺤﻘﻴﻘﹰﺎ ﻟﻤﺒﺩﺃ ﺍﻟﺘﻜﺎﻤل‪ ،‬ﻓﺈﻨﱠﻪ ﻤﻥ ﺍﻟﻤﻤﻜﻥ‬

‫ﺃﻥ ﻴﺘﻡ ﺘﻭﺴﻴﻊ ﺩﺍﺌﺭﺓ ﺍﻫﺘﻤﺎﻡ ﺍﻟﻤﻌﺎﺭﻑ ﺍﻟﺸﺭﻋﻴﺔ ﻤﻥ ﺍﻟﺘﺭﻜﻴﺯ ﻋﻠﻰ ﺍﻟﻨﺹ ﺇﻟﻰ ﺍﻟﺘﺭﻜﻴﺯ‬ ‫ﻋﻠﻰ ﺍﻟﻨﺹ ﻭﺍﻟﺠﻬﺔ ﺍﻟﺘﻲ ﻴﺨﺎﻁﺒﻬﺎ ﺍﻟﻨﱠﺹ ﺍﻟﺸﺭﻋﻲﱡ‪ ،‬ﻭﻫﻲ ﺍﻹﻨﺴﺎﻥ‪ ،‬ﺒﺤﻴﺙ ﺘﺘ ﱡﻡ ﺒﻠﻭﺭﺓ‬

‫ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﺘﻲ ﺘﻌﻨﻲ ﺒﺎﻟﻜﺸﻑ ﻋﻥ ﻫﺫﺍ ﺍﻹﻨﺴﺎﻥ ﻭﺍﻟﻭﺍﻗﻊ ﺍﻟﺫﻱ ﻴﻌﻴﺵ ﻓﻴﻪ‪ ،‬ﻭﺍﻟﻅﺭﻭﻑ‬

‫ﻼ ﻓﻲ ﺍﻟﻭﺼﻭل ﺇﻟﻰ ﺘﻔﺴﻴﺭ ﺴﺩﻴ ٍﺩ ﻗﺎﺩﺭ ﻋﻠﻰ ﺘﻭﻗﻴﻊ ﻤﺭﺍﺩ ﺍﻟﺸﺭﻉ ﻋﻠﻰ‬ ‫ﺍﻟﺘﻲ ﺘﺅﺜﺭ ﻓﻴﻪ‪ ،‬ﺃﻤ ﹰ‬ ‫ﻫﺫﺍ ﺍﻹﻨﺴﺎﻥ ﻭﻭﺍﻗﻌﻪ‪.‬‬

‫ﺇﻥ ﻓﻜﺭﺓ ﺍﻟﺘﻜﺎﻤل ﻓﻲ ﻫﺫﺍ ﺍﻟﻤﺠﺎل‪ ،‬ﺘﻘﻭﻡ ﻋﻠﻰ ﻀﺭﻭﺭﺓ ﺍﻟﺭﺒﻁ ﺒﻴﻥ ﺍﻟﺤﻜﻡ ﻭﻤﺤل‬

‫ﺘﻁﺒﻴﻘﻪ‪ ،‬ﻨﻌﻨﻲ ﺃﻨﱠﻪ ﺇﺫﺍ ﻜﺎﻨﺕ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﺸﺭﻋﻴﺔ ﺘﺭﻭﻡ ﺍﻟﻭﺼﻭل ﺇﻟﻰ ﺍﻟﺤﻜﻡ ﺍﻟﺸﺭﻋﻲ‬

‫ﻓﻲ ﻤﻌﻅﻡ ﺍﻷﺤﻴﺎﻥ‪ ،‬ﻓﺈﻨﱠﻪ ﻤﻥ ﺍﻟﻤﻤﻜﻥ ﺍﻻﺴﺘﻔﺎﺩﺓ ﻤﻥ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ‬ ‫ﻕ ﻟﻤﺤل ﺘﻨـﺯﻴل ﺍﻟﺤﻜﻡ ﻭﺘﻁﺒﻴﻘﻪ‪ .‬ﻭﻤﻥ ﺜﻡ‪ ،‬ﻓﺈﻥ ﺍﻟﻤﻌﺎﺭﻑ‬ ‫ﺒﻐﻴﺔ ﺍﻟﻭﺼﻭل ﺇﻟﻰ ﻓﻬﻡ ﺩﻗﻴ ٍ‬ ‫ﺍﻟﺸﺭﻋﻴﺔ ﻴﻤﻜﻥ ﻟﻬﺎ ﺃﻥ ﺘﺘﻜﺎﻤل ﻤﻊ ﺍﻟﻤﻌﺎﺭﻑ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻋﺒﺭ ﻫﺫﻩ ﺍﻟﻘﻨﺎﺓ ﺍﻟﺘﻲ ﻴﺘ ﱡﻡ ﻓﻴﻬﺎ‬

‫ﺍﻟﺭﺒﻁ ﺒﻴﻥ ﺍﻟﺤﻜﻡ ﻭﻤﺤﻠﻪ‪ ،‬ﻭﻓﻲ ﻫﺫﺍ ﻴﻘﻭل ﺃﺤﺩ ﺍﻟﺒﺎﺤﺜﻴﻥ ﺍﻟﻤﻌﺎﺼﺭﻴﻥ ﻤﺎ ﻨﺼﱡﻪ‪.." :‬ﺇﻥ‬

‫ﻓﻬﻡ ﺍﻟﻭﺍﻗﻊ ‪ ..‬ﺍﻟﺫﻱ ﻫﻭ ﻤﺤل ﺍﻷﺤﻜﺎﻡ ﻭﻤﻭﻀﻭﻋﻬﺎ‪ ،‬ﻻ ﻴﺘﺄﺘﻰ ﻤﻥ ﺍﻟﺭﺅﻯ ﺍﻟﺤﺴﻴﺭﺓ‪،‬‬ ‫ﻭﻻ ﺍﻟﻤﺠﺎﺯﻓﺎﺕ ﺍﻟﻘﺎﺼﺭﺓ‪ ،‬ﻭﺍﻻﻨﻔﻌﺎﻻﺕ ﺍﻟﺘﻲ ﻴﺤﻜﻤﻬﺎ ﺭ ﱡﺩ ﺍﻟﻔﻌل‪ ،‬ﺃﻭ ﻤﺤﺎﻭﻻﺕ ﺍﺨﺘﺯﺍل‬

‫ﺍﻟﻤﺎﻀﻲ ﻓﻲ ﻤﻭﻗﻑ‪ ،‬ﺃﻭ ﺍﻟﺤﻜﻡ ﻋﻠﻰ ﺍﻟﻭﺍﻗﻊ ﻤﻥ ﺨﻼل ﻟﺤﻅﺔ ﺘﺎﺭﻴﺨﻴﺔ ‪ ..‬ﺒﻌﻴﺩﺍ ﻋﻥ‬

‫ﺍﺴﺘﻜﻨﺎﻩ ﺍﻟﺤﻘﺎﺌﻕ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﺘﺠﺎﻭﺯ ﺍﻟﺼﻭﺭﺓ ﺇﻟﻰ ﺍﻟﺤﻘﻴﻘﺔ‪ ،‬ﻭﺍﻜﺘﺸﺎﻑ ﺍﻟﻘﺎﻨﻭﻥ‬

‫ﺍﻻﺠﺘﻤﺎﻋﻲ‪ ،‬ﺃﻭ ﻗﺎﻨﻭﻥ ﺍﻟﺤﺭﻜﺔ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ‪ ..‬ﻟﻘﺩ ﺃﺼﺒﺢ ﻓﻘﻪ ﺍﻟﻭﺍﻗﻊ‪ ،‬ﺃﻭ ﻓﻘﻪ ﺍﻟﻤﺠﺘﻤﻊ‪،‬‬

‫ﻋﻠﻤﹰﺎ ﻟﻪ ﺃﺩﻭﺍﺘﻪ ﻭﻭﺴﺎﺌل ﻗﻴﺎﺴﻪ ‪ ..‬ﺇﻨﱠﻪ ﺃﺼﺒﺢ ﺨﻼﺼ ﹰﺔ ﻟﻤﺠﻤﻭﻋﺔ ﻋﻠﻭﻡ ﺇﻨﺴﺎﻨﻴﺔ‬ ‫ﻭﺍﺠﺘﻤﺎﻋﻴﺔ ﻭﺘﺎﺭﻴﺨﻴﺔ‪.(1) "..‬‬

‫ﻭﻤﻬﻤﺎ ﻴﻜﻥ ﻤﻥ ﺸﻲﺀٍ‪ ،‬ﻓﺈﻨﱠﻨﺎ ﻨﺨﻠﺹ ﺇﻟﻰ ﺘﻘﺭﻴﺭ ﺍﻟﻘﻭل ﺒﺄﻥ ﺍﻟﻤﻌﺎﺭﻑ ﺍﻟﺸﺭﻋﻴﺔ‬

‫ﻴﻤﻜﻥ ﻟﻬﺎ ﺃﻥ ﺘﺘﻜﺎﻤل ﻤﻊ ﺇﻴﺠﺎﺒﻴﺎﺕ ﻭﺤﺴﻨﺎﺕ ﺍﻟﻤﻌﺎﺭﻑ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻋﻠﻰ ﻤﺴﺘﻭﻯ ﺍﻟﻤﻨﻬﺞ‬ ‫ﻭﺍﻷﺩﻭﺍﺕ ﺍﻟﺒﺤﺜﻴﺔ ﻭﻋﻠﻰ ﻤﺴﺘﻭﻯ ﺍﻟﻤﻭﻀﻭﻉ ﻭﻨﻘﻁﺔ ﺍﻻﻫﺘﻤﺎﻡ ﻭﺍﻟﺘﺭﻜﻴﺯ ‪.‬‬

‫)‪ (1‬ﺍﻨﻅﺭ‪ :‬ﻋﻤﺭ ﻋﺒﻴﺩ ﺤﺴﻨﺔ ﻓﻲ ﺘﻘﺩﻴﻡ ﻜﺘﺎﺏ ﻓﻘﻪ ﺍﻟﻭﺍﻗﻊ ﺃﺼﻭل ﻭﻀﻭﺍﺒﻁ ﺹ‪33‬ــ‪ 34‬ﺒﺘﺼـﺭﻑ‬ ‫ﻭﺍﺨﺘﺼﺎﺭ‪.‬‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪2001 ،(1‬ﻡ ‪1422/‬ﻫـ‬

‫ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻔﻠﺴﻔﺔ‬

‫ﻭﺃﻤﺎ ﺒﺎﻟﻨﺴﺒﺔ ﻟﻠﻤﻌﺎﺭﻑ ﺍﻹﻨﺴﺎﻨﻴﺔ‪ ،‬ﻓﺈﻨﱠﻬﺎ ﻫﻲ ﺍﻷﺨﺭﻯ ﺘﺤﺘﺎﺝ ﺇﻟﻰ ﺃﻥ ﺘﺴﺘﻔﻴﺩ ﻤﻥ‬

‫ﺤﺴﻨﺎﺕ ﻭﺇﻴﺠﺎﺒﻴﺎﺕ ﺍﻟﻤﻌﺎﺭﻑ ﺍﻟﺸﺭﻋﻴﺔ ﻋﻠﻰ ﻤﺴﺘﻭﻯ ﺍﻟﻤﻨﻬﺞ‪ ،‬ﻭﺫﻟﻙ ﻤﻥ ﺨﻼل ﺘﻭﺴﻴﻊ‬ ‫ﺩﺍﺌﺭﺓ ﺍﻫﺘﻤﺎﻤﻬﺎ ﺒﺤﻴﺙ ﻴﺘ ﱡﻡ ﺘﺠﺎﻭﺯ ﺩﺭﺍﺴﺔ ﺍﻹﻨﺴﺎﻥ ﻭﺍﻟﻅﻭﺍﻫﺭ ﺍﻟﻤﺎﺩﻴﺔ ﺍﻟﺒﺤﺘﺔ ﺍﻟﻤﺤﻴﻁﺔ‬

‫ﺒﻪ ﺇﻟﻰ ﺍﻻﻫﺘﻤﺎﻡ ﺒﺩﺭﺍﺴﺔ ﻤﻌﺎﻨﻲ ﺍﻟﺨﻁﺎﺏ ﺍﻹﻟﻬﻲ ﺍﻟﺫﻱ ﻴﺨﺎﻁﺏ ﻫﺫﺍ ﺍﻹﻨﺴﺎﻥ‪ ،‬ﻭﺍﻟﺘﻌﺭﻑ‬

‫ﻼ ﻋﻥ‬ ‫ﻋﻠﻰ ﺃﺤﻭﺍل ﺍﻟﻤﻜﻠﱠﻑ ﻭﻤﺩﻯ ﻗﺩﺭﺘﻪ ﻋﻠﻰ ﺍﻻﻤﺘﺜﺎل ﺒﺄﻭﺍﻤﺭ ﺍﻟﺸﺭﻉ ﻭﻨﻭﺍﻫﻴﻪ‪ ،‬ﻓﻀ ﹰ‬

‫ﺍﻟﻌﻭﺍﺭﺽ ﺍﻷﻫﻠﻴﺔ ﻭﺍﻟﻜﺴﺒﻴﺔ ﺍﻟﺘﻲ ﺘﻜﺘﻨﻑ ﺤﻴﺎﺓ ﺍﻟﻤﻜﻠﱠﻑ ﻭﺘﺤﻭل ﺩﻭﻨﻪ ﻭﺍﻟﻘﻴﺎﻡ ﺒﻭﺍﺠﺏ‬

‫ﺍﻟﺘﻜﻠﻴﻑ ﺒﺼﻭﺭ ٍﺓ ﻜﻠﻴ ٍﺔ ﺃﻭ ﺠﺯﺌﻴ ٍﺔ‪ .‬ﻓﻬﺫﻩ ﺍﻟﻤﻭﻀﻭﻋﺎﺕ‪ ،‬ﻭﺴﻭﺍﻫﺎ‪ ،‬ﻴﻤﻜﻥ ﻟﻠﻤﻌﺎﺭﻑ‬

‫ﺍﻹﻨﺴﺎﻨﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺃﻥ ﺘﺘﻨﺎﻭﻟﻬﺎ ﺒﺎﻟﺩﺭﺍﺴﺔ ﻭﺍﻟﺘﺤﻘﻴﻕ‪ ،‬ﻭﺫﻟﻙ ﺴﻌﻴﺎ ﺇﻟﻰ ﺘﻘﺩﻴﻡ ﺘﻔﺴﻴﺭ‬

‫ﻤﻌﻘﻭل ﻋﻥ ﻤﻨﺎﺴﺒﺎﺕ ﻨﺯﻭل ﻭﻭﺭﻭﺩ ﺍﻟﻭﺤﻲ ﺍﻹﻟﻬﻲ‪ ،‬ﻭﺘﺤﻠﻴل ﺍﻟﻅﺭﻭﻑ ﺍﻟﻔﻜﺭﻴﺔ‬ ‫ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﻭﺍﻟﺴﻴﺎﺴﻴﺔ ﺍﻟﺘﻲ ﺘﺅﺜﺭ ﻓﻲ ﻗﺩﺭﺓ ﺍﻟﻤﻜﻠﱠﻑ ﻋﻠﻰ ﺍﻻﻟﺘﺯﺍﻡ‬

‫ﺒﻤﻘﺘﻀﻴﺎﺕ ﺍﻟﺨﻁﺎﺏ ﺍﻹﻟﻬﻲ‪.‬‬

‫ﺕ ﻋﺩﻴﺩﺓ ﻟﺘﺤﻘﻴﻕ ﺍﻟﺘﻜﺎﻤل‬ ‫ﺕ ﻭﻤﺴﺘﻭﻴﺎ ٍ‬ ‫ﻭﻤﻬﻤﺎ ﻴﻜﻥ ﻤﻥ ﺸﻲﺀٍ‪ ،‬ﻓﺈﻥ ﺜﻤﺔ ﻤﺠﺎﻻ ٍ‬

‫ﺍﻟﻤﻨﺸﻭﺩ ﺒﻴﻥ ﺍﻟﻤﻌﺎﺭﻑ ﺍﻟﺸﺭﻋﻴﺔ ﻭﺍﻟﻤﻌﺎﺭﻑ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﻁﺒﻴﻌﻴﺔ‪ ،‬ﻭﻻ‬ ‫ﻴﺘﺴﻊ ﺍﻟﻤﻘﺎﻡ ﻟﺴﺭﺩﻫﺎ‪ ،‬ﻭﺨﺎﺼ ﹰﺔ ﺃﻥ ﻤﻘﺼﺩﻨﺎ ﻫﻭ ﺘﺴﻠﻴﻁ ﺍﻟﻀﻭﺀ ﻋﻠﻰ ﻜﻴﻔﻴﺔ ﺘﺤﻘﻴﻕ‬

‫ﺍﻟﺘﻜﺎﻤل ﺒﻴﻥ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻭﻤﻨﺎﻫﺞ ﺍﻟﺒﺤﺙ ‪.‬‬ ‫ﺎ ﻴﺎ‪ :‬ﻓ‬

‫ﺍ‬

‫ﺎﺭ ﺍﻟﻌﺎﻡ ﻟﻠﺘﻜﺎﻤل ﻴﻥ ﺍﻟ ﻜﺭ ﺍﻟﻤﻘﺎ‬

‫ﻱ ﻭﻤ ﺎ‬

‫ﺍﻟ ﺤ ﺍﻟﺤ ﻴ ‪:‬‬

‫ﻭﻟﺌﻥ ﺘﺒﻴﻥ ﻟﻨﺎ ﺒﻌﺽ ﺍﻟﺸﻲﺀ ﺍﻹﻁﺎﺭ ﺍﻟﻌﺎ ﱡﻡ ﻟﻠﺘﻜﺎﻤل ﺍﻟﻤﻨﺸـﻭﺩ ﺒـﻴﻥ ﺍﻟﻤﻌـﺎﺭﻑ‬

‫ﺍﻟﺸﺭﻋﻴﺔ ﻭﺍﻟﻤﻌﺎﺭﻑ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺒﺼﻭﺭﺓ ﻋﺎﻤﺔ‪ ،‬ﻓﺈﻨﱠﻪ ﺤﺭﻱ ﺒﻨﺎ ﺃﻥ ﻨﻔـﺯﻉ‬

‫ﺇﻟﻰ ﺘﺒﻴﺎﻥ ﺍﻹﻁﺎﺭ ﺍﻟﻌﺎﻡ ﺍﻟﺫﻱ ﻴﻤﻜﻥ ﺃﻥ ﻴﺘﺤﻘﱠﻕ ﻤﻥ ﺨﻼﻟﻪ ﺘﺤﻘﻴﻕ ﺘﻜﺎﻤل ﻤﻨﺸﻭﺩ ﻭﻤﺭﺠﻭ‬ ‫ﺒﻴﻥ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻭﻤﻨﺎﻫﺞ ﺍﻟﺒﺤﺙ ﻓﻲ ﺍﻟﻌﻠﻭﻡ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴـﺔ ﺍﻟﻤﻌﺎﺼـﺭﺓ‬ ‫ﺒﺼﻭﺭﺓ ﺨﺎﺼﺔٍ‪ ،‬ﺍﻨﻁﻼﻗﹰﺎ ﻤﻥ ﻗﻨﺎﻋﺘﻨﺎ ﺒﺄﻥ ﺍﻟﺠﺎﻨﺏ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻤﻥ ﺍﻟﻤﻌﺎﺭﻑ ﺍﻟﺸـﺭﻋﻴﺔ‬

‫ﺃﻜﺜﺭ ﺍﻟﺠﻭﺍﻨﺏ ﻗﺎﺒﻠﻴ ﹰﺔ ﻟﺘﺤﻘﻴﻕ ﺍﻟﻬﻡ ﺍﻟﺘﻜﺎﻤﻠﻲ ﺒـﻴﻥ ﺍﻟﻤﻌـﺎﺭﻑ ﺍﻟﺸـﺭﻋﻴﺔ ﻭﺍﻟﻤﻌـﺎﺭﻑ‬

‫ﺍﻹﻨﺴﺎﻨﻴﺔ‪ ،‬ﻻﻨﺘﻅﺎﻤﻪ ﺍﻟﻜﻠﻴﺎﺕ ﺍﻟﻌﺎﻤﺔ ﺍﻟﺘﻲ ﺘﻘﻭﻡ ﻋﻠﻴﻬﺎ ﻨﻅﺭﺓ ﺍﻹﺴـﻼﻡ ﺇﻟـﻰ ﺍﻹﻨﺴـﺎﻥ‬ ‫ﺤﻜﹶﻡ ﺍﻟﺴﺎﻤﻴﺔ ﺍﻟﺘﻲ ﻻ ﺘﺨﻀـﻊ‬ ‫ﻭﺍﻟﺤﻴﺎﺓ ﻭﺍﻟﻭﺠﻭﺩ‪ ،‬ﻭﻻﺸﺘﻤﺎﻟﻪ ﻋﻠﻰ ﺠﻤﻠ ٍﺔ ﻤﻥ ﺍﻟﻤﺒﺎﺩﺉ ﻭﺍﻟ ِ‬

‫ﻟﻅﺭﻭﻑ ﺍﻟﺯﻤﺎﻥ ﻭﺍﻟﻤﻜﺎﻥ‪ ،‬ﻭﺘﺴﻤﻭ ﻋﻠﻰ ﺍﻟﺘﺒﺩل ﻭﺍﻟﺘﺤﻭل ﻭﺍﻟﺘﻐﻴﺭ‪ .‬ﻭﺇﻀﺎﻓ ﹰﺔ ﺇﻟﻰ ﻫـﺫﺍ‪،‬‬

‫ﺩ‪ .‬ﻗﻁﺏ ﻤﺼﻁﻔﻰ ﺴﺎﻨﻭ‬

‫ﺍﻟﺘﻜﺎﻤل ﺒﻴﻥ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻭﻤﻨﺎﻫﺞ ﺍﻟﺒﺤﺙ‬

‫ﻓﺈﻥ ﻫﺫﺍ ﺍﻟﺠﺎﻨﺏ ﻤﻥ ﺍﻟﻤﻌﺎﺭﻑ ﺍﻟﺸﺭﻋﻴﺔ‪ ،‬ﻴﻤﺜل ﺍﻟﻤﺭﺠﻌﻴﺔ ﺍﻟﻌﻅﻤﻰ ﺍﻟﺘﻲ ﻴﻨﺒﻐﻲ ﺃﻥ ﻴﻼﺫ‬

‫ﺒﻬﺎ ﻋﻨﺩ ﺍﻟﻬﻡ ﺒﻀﺒﻁ ﻤﺭﺍﺩ ﺍﻟﺸﱠﺎﺭﻉ ﻓﻲ ﺸﺄﻥ ﻤﻥ ﺍﻟﺸـﺅﻭﻥ ﺍﻟﺘـﻲ ﺘﺘـﺄﺜﺭ ﺒـﺎﻟﻅﺭﻭﻑ‬ ‫ﻭﺍﻷﺤﻭﺍل ﻭﺍﻷﻤﻜﻨﺔ ﻭﺍﻷﺯﻤﻨﺔ‪ ،‬ﺃﻭ ﻋﻨﺩ ﺇﺭﺍﺩﺓ ﺘﻭﻗﻴﻊ ﺘﻌﺎﻟﻴﻡ ﺍﻟﺸﱠﺭﻉ ﻋﻠﻰ ﺍﻟﻭﺍﻗﻊ‪.‬‬

‫ﻭﺃﻤﺎ ﻤﻨﺎﻫﺞ ﺍﻟﺒﺤﺙ ﻓﻲ ﺍﻟﻤﻌﺎﺭﻑ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ‪ ،‬ﻓﺈﻨﱠﻬﺎ ﻫـﻲ ﺍﻷﺨـﺭﻯ‬

‫ﺘﻤﺜل ﺍﻵﻟﻴﺎﺕ ﺍﻷﺴﺎﺴﻴﺔ ﺍﻟﺘﻲ ﻴُﺘﻜﺄ ﻋﻠﻴﻬﺎ ﻟﺘﺤﺩﻴﺩ ﺘﻔﺴﻴﺭ ﻤﻌﻘﻭل ﻟﻠﻅـﻭﺍﻫﺭ ﺍﻻﺠﺘﻤﺎﻋﻴـﺔ‬ ‫ﻭﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﻭﺍﻟﺴﻴﺎﺴﻴﺔ ﻭﺍﻟﺘﺭﺒﻭﻴﺔ‪ ،‬ﻭﻟﻀﺒﻁ ﻓﺭﻀﻴﺎﺕ ﻭﺘﺴﺎﺅﻻﺕ ﺍﻟﺩﺭﺍﺴﺎﺕ ﻭﺍﻷﺒﺤﺎﺙ‬

‫ﻭﻨﺘﺎﺌﺠﻬﺎ‪.‬‬

‫ﻭﺒﻨﺎﺀ ﻋﻠﻰ ﻫﺫﺍ‪ ،‬ﻓﺈﻥ ﺜﻤﺔ ﺤﺎﺠﺔ ﺇﻟﻰ ﺍﻟﺒﺤﺙ ﻋﻥ ﺴـﺒل ﺍﻟﺘﻜﺎﻤـل ﺒـﻴﻥ ﺍﻟﻔﻜـﺭ‬

‫ﺍﻟﻤﻘﺎﺼﺩﻱ ﺒﻭﺼﻔﻪ ﺃﻫﻡ ﺠﺎﻨﺏ ﻴﻨﺘﻅﻡ ﻜﻠﻴﺎﺕ ﺍﻟﺸﺭﻉ‪ ،‬ﻭﻴﻤﺜل ﺍﻟﻤﺭﺠﻌﻴﺔ ﺍﻟﻌﻠﻴـﺎ ﻟﻀـﺒﻁ‬

‫ﻤﺭﺍﺩ ﺍﻟﺸﺎﺭﻉ ﻓﻲ ﻤﺨﺘﻠﻑ ﺍﻟﻘﻀﺎﻴﺎ ﻭﺘﻭﻗﻴﻊ ﺫﻟﻙ ﺍﻟﻤﺭﺍﺩ ﻋﻠﻰ ﺍﻟﻭﺍﻗـﻊ‪ ،‬ﻭﺒـﻴﻥ ﻤﻨـﺎﻫﺞ‬

‫ﺍﻟﺒﺤﺙ ﺍﻟﻤﻌﺎﺼﺭﺓ ﺒﻭﺼﻔﻬﺎ ﺁﻟﻴﺎﺕ ﺘﹸﻭﻅﱠﻑ ﻓﻲ ﺍﻷﺒﺤﺎﺙ ﻭﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻹﻨﺴﺎﻨﻴﺔ ﺍﻟﻤﻌﺎﺼﺭﺓ‬ ‫ﻻ ﺇﻟﻰ ﺘﻔﺴﻴﺭ ﻟﻠﻅﻭﺍﻫﺭ ﻭﺘﻭﺠﻴﻪ ﻵﺜﺎﺭﻫﺎ ﻓﻲ ﺍﻟﻤﺠﺘﻤﻌﺎﺕ‪.‬‬ ‫ﻭﺼﻭ ﹰ‬

‫ﻭﻋﻠﻴﻪ‪ ،‬ﻓﺈﻨﱠﻪ ﻴﻤﻜﻥ ﺍﻟﺨﻠﻭﺹ ﺇﻟﻰ ﺍﻟﻘﻭل ﺒﺄﻥ ﻤﺭﺍﺩﻨﺎ ﺒﺎﻟﺘﻜﺎﻤل ﺍﻟﻤﻨﺸﻭﺩ ﺒﻴﻥ ﺍﻟﻔﻜﺭ‬

‫ﺍﻟﻤﻘﺎﺼﺩﻱ ﻓﻲ ﺍﻟﻤﻌﺎﺭﻑ ﺍﻟﺸﺭﻋﻴﺔ ﻭﻤﻨﺎﻫﺞ ﺍﻟﺒﺤﺙ ﻓﻲ ﺍﻟﻌﻠﻭﻡ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴـﺔ‬

‫ﻓﻲ ﻤﻨﻅﻭﺭ ﻫﺫﻩ ﺍﻟﺩﺭﺍﺴﺔ‪ ،‬ﻴﻌﻨﻲ ‪:‬‬ ‫ﻓ‬

‫ﻠﻤ ﻤ‬

‫ﺍﻟ ﺭﺱ ﺍﻟﻤﻘﺎ‬

‫ﻤ‬

‫ﻱ ﻜﺸ ﺎ‬

‫ﺎ ﺎ ﻓ ﺍﻟﻭﺍ ﻊ ﺍﻟﻌﻤﻠ‬

‫ﺍﻟ ﻌ ﺍﻟﻤﻘﺎ‬

‫ﺍ‬

‫ﻤ‬

‫ﻤ‬

‫ﻤ ﻤﻊ ﻤﻘﺎ‬

‫ﻤ ﻠﻘﺎ‬

‫ﻥ ﺍﻟﻤﻘﺎ‬ ‫ﻜﻤﺎ ﻴ‬

‫ﻱ ﻭﺍ ﺘ ﺎﺭ ﻤﻌﻴﺎﺭﺍ ﻟ ﻴﺎ‬

‫ﻥ ﺍ‬

‫ﺍ ﺤﺎ‬

‫ﻴ‬

‫ﺎﻥ ﻭﺍﻟﺤﻴﺎ ﻭﺍﻟﻭ ﻭ‬

‫ﻭﺍﻟ ﺭﺍ‬ ‫ﺍﻟﺸ‬

‫ﺎ‬

‫ﺍ‬

‫ﺎﻴ‬

‫ﻌ‬

‫ﻟ ﺘﻭ ﻴ‬

‫ﻤﺎ‬

‫ﺍﻟﺸﺭ ﻴ ﺍﻟﻤﻌﺘ ﺭ‬

‫ﺍﻟﻌﻠﻤ ﺍﻟﻤ‬

‫ﺍ ﺍﻟ‬

‫ﺍﻟ ﺭ‬

‫ﻭ‬

‫ﺤﻴ‬

‫ﻴﺎ‬

‫ﺎ ﻟﻠﺘ ﺎ‬

‫ﺍﻟ ﺤ‬

‫ﻭﺘﺤﻘﻘﺎ ﻤﻥ ﻤ‬

‫ﻭﺘﻭ ﻴ ﺎ ﻭﻓ‬ ‫ﺍﻟﺘ‬

‫ﺘ ﻭ ﺘﻠ ﺍﻟ ﺭ ﻴﺎ‬

‫ﺭﻉ ﺍﻟﻌﺎﻤ ﻭﻜﻠﻴﺎﺘ ﺎ ‪.‬‬

‫ﺍﻟﺤ ﻴ‬

‫ﻟ ﺘﻭ ﻴ‬

‫ﺍﻟﺘ ﻭﺭ‬

‫ﺘﺘﺸﻜل ﻤ ﺎ‬ ‫ﻭﺍﻟﺘ ﺎ‬

‫ﺇﻨﱠﻪ ﻟﻴﺱ ﻤﻥ ﺭﻴﺏ ﺃﻥ ﻜﻼ ﻤﻥ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﺒﻤﺴـﺎﻟﻜﻪ ﻭﻤﺭﺍﺘﺒـﻪ ﻭﻁـﺭﻕ‬

‫ﺘﺤﻘﻴﻘﻪ‪ ،‬ﻭﻤﻨﺎﻫﺞ ﺍﻟﺒﺤﺙ ﻓﻲ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴـﺔ ﺍﻟﻤﻌﺎﺼـﺭﺓ ﺒﺄﺩﻭﺍﺘﻬـﺎ‬ ‫ﺕ ﺒﺸﺭﻴ ٍﺔ ﻤﺨﻠﺼ ٍﺔ ﻏﻴﺭ ﻤﻌﺼﻭﻤﺔٍ‪ ،‬ﻭﻻ ﺘﺴﻤﻭ ﺒﺄﻱ ﺤﺎل ﻤـﻥ‬ ‫ﻭﻭﺴﺎﺌﻠﻬﺎ‪ ،‬ﻭﻟﻴﺩ ﺍﺠﺘﻬﺎﺩﺍ ٍ‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪2001 ،(1‬ﻡ ‪1422/‬ﻫـ‬

‫ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻔﻠﺴﻔﺔ‬

‫ﺍﻷﺤﻭﺍل ﻋﻠﻰ ﺍﻟﻤﺭﺍﺠﻌﺔ ﺍﻟﻤﺴﺘﻤﺭﺓ‪ ،‬ﻗﺼﺩ ﺍﻻﺭﺘﻘﺎﺀ ﺒﻬﺎ ﺇﻟﻰ ﻤﺩﺍﺭﺝ ﺍﻹﺘﻘـﺎﻥ ﻭﺍﻟﻀـﺒﻁ‬ ‫ﻱ ﺒﻤﺴﺎﻟﻜﻪ ﻭﺃﻗﺴﺎﻤﻪ ﻭﻤﻭﻀـﻭﻋﺎﺘﻪ ﻭﻤﺒﺎﺤﺜـﻪ ‪ ،‬ﻴﻌﺘﺒـﺭ‬ ‫ﻭﺍﻻﻨﻀﺒﺎﻁ‪ ،‬ﻓﺎﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩ ﱡ‬

‫ﺨﻼﺼﺔ ﻟﺘﻠﻙ ﺍﻟﺠﻬﻭﺩ ﺍﻟﺘﻲ ﺒﺫﻟﻬﺎ ﺠﻬﺎﺒﺫﺓ ﺍﻷﺼﻭﻟﻴﻴﻥ ﻋﻠﻰ ﻤﺩﺍﺭ ﺍﻟﻘﺭﻭﻥ ﻤﻥ ﺃﺠل ﻀﺒﻁ‬ ‫ﺍﻟﻤﻌﺎﻨﻲ ﻭﺍﻷﺴﺭﺍﺭ ﻭﺍﻷﻫﺩﺍﻑ ﺍﻟﻤﺭﺍﺩﺓ ﷲ ﺘﻌﺎﻟﻰ ﻤﻥ ﺍﻟﻭﺤﻲ ﻜﺘﺎﺒﺎ ﻭﺴﻨﱠﺔ)‪.(1‬‬

‫ﻭﺃﻤﺎ ﻤﻨﺎﻫﺞ ﺍﻟﺒﺤﺙ ﻓﻲ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴـﺔ ﺍﻟﻤﻌﺎﺼـﺭﺓ‪ ،‬ﻓﻬـﻲ‬

‫ﺒﻁﺒﻴﻌﺘﻬﺎ ﺘﺭﺍﻜﻤﺎﺕ ﻤﻌﺭﻓﻴﺔ ﻭﻨﺘﺎﺌﺞ ﺠﻬﻭﺩ ﺠﺒﺎﺭﺓ‪ ،‬ﺘﻭﺍﻀﻊ ﺃﻫل ﺍﻟﻌﻠﻡ ﻤﻥ ﻜـل ﻓـﺭﻭﻉ‬

‫ﺍﻟﻌﻠﻭﻡ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻋﻠﻰ ﺼﻴﺎﻏﺘﻬﺎ ﻭﻀـﺒﻁ ﺩﻭﺍﺌﺭﻫـﺎ ﻭﺴـﺒل ﺘﻭﻅﻴﻔﻬـﺎ‬ ‫ﻭﺍﺴﺘﺨﺩﺍﻤﻬﺎ ﻓﻲ ﻤﺨﺘﻠﻑ ﺍﻟﻤﺠﺎﻻﺕ‪ ،‬ﻭﻻ ﺘﺯﺍل ﺍﻟﺠﻬﻭﺩ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﻤﻀﻨﻴﺔ ﺘﺒﺫل ﻴﻭﻤﺎ ﺒﻌﺩ‬

‫ﻼ ﻋـﻥ ﺘﻭﺴـﻴﻊ ﺩﻭﺍﺌﺭﻫـﺎ‬ ‫ﻴﻭﻡ ﻤﻥ ﺃﺠل ﺘﻁﻭﻴﺭﻫﺎ ﻭﺘﺠﺩﻴﺩ ﺍﻟﻘﻭل ﻓﻲ ﻤﺤﺘﻭﻴﺎﺘﻬﺎ‪ ،‬ﻓﻀ ﹰ‬ ‫ﻭﻤﺠﺎﻻﺕ ﺘﻭﻅﻴﻔﻬﺎ ﻓـﻲ ﺍﻟﻤﺴـﺎﺌل ﺍﻻﻗﺘﺼـﺎﺩﻴﺔ ﻭﺍﻟﺴﻴﺎﺴـﻴﺔ ﻭﺍﻟﻔﻜﺭﻴـﺔ ﻭﺍﻟﺘﺭﺒﻭﻴـﺔ‬ ‫ﻭﺍﻟﺘﺸﺭﻴﻌﻴﺔ‪ .‬ﻭﺒﻨﺎﺀ ﻋﻠﻰ ﻫﺫﺍ‪ ،‬ﻓﺈﻨﱠﻪ ﻻ ﻏﺭﻭ ﺃﻥ ﻴﻜﻭﻥ ﺜﻤﺔ ﺘﻜﺎﻤل ﺒﻴﻥ ﻫـﺫﻩ ﺍﻟﻤﻨـﺎﻫﺞ‬

‫ﻭﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ‪ ،‬ﻭﺨﺎﺼ ﹰﺔ ﺃﻥ ﻜﺒﺭﻯ ﻗﻀﺎﻴﺎ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﺘﻜﻤـﻥ ﻓـﻲ ﻀـﺒﻁ‬

‫ﻤﺴﺎﻟﻙ ﺍﻟﻜﺸﻑ ﻋﻥ ﺍﻟﻤﻘﺎﺼﺩ ﺍﻟﺸﺭﻋﻴﺔ ﺍﻟﺜﺎﻭﻴﺔ ﺒﻴﻥ ﺠﻨﺒﺎﺕ ﻨﺼﻭﺹ ﺍﻟﻭﺤﻲ‪ ،‬ﻭﻭﺴـﺎﺌل‬ ‫ﺘﺤﻘﻴﻕ ﻭﺇﻨﺠﺎﺯ ﺘﻠﻙ ﺍﻟﻤﻘﺎﺼﺩ ﻓﻲ ﺃﺭﺽ ﺍﻟﻭﺍﻗﻊ ‪.‬‬

‫)‪(1‬‬

‫ﻴﺫﻫﺏ ﻤﻌﻅﻡ ﺍﻟﺒﺎﺤﺜﻴﻥ ﺍﻟﻤﻌﺎﺼﺭﻴﻥ ﺇﻟﻰ ﺇﺭﺠﺎﻉ ﺘﺎﺭﻴﺦ ﻅﻬﻭﺭ ﺍﻫﺘﻤﺎﻡ ﺍﻷﺼﻭﻟﻴﻴﻥ ﺒﺎﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ‬ ‫ﺇﻟﻰ ﺍﻟﻘﺭﻥ ﺍﻟﺜﺎﻨﻲ ﺍﻟﻬﺠﺭﻱ‪ ،‬ﻭﻴﺅﻜﺩ ﻤﻌﻅﻤﻬﻡ ﺃﻥ ﺍﻹﻤﺎﻡ ﺍﻟﺒﺎﻗﻼﻨﻲ ﻤﻥ ﺃﻭﺍﺌل ﺃﻭﻟﺌـﻙ ﺍﻷﺼـﻭﻟﻴﻴﻥ‬

‫ﺍﻟﺫﻴﻥ ﺘﺤﺩﺜﻭﺍ ﻓﻲ ﺍﻟﻤﻘﺎﺼﺩ‪ ،‬ﻭﺃﻤﺎ ﺍﻹﻤﺎﻡ ﺍﻟﺠﻭﻴﻨﻲ‪ ،‬ﻓﻘﺩ ﺘﻤﻜﻥ ﻤﻥ ﺘﻁﻭﻴﺭ ﺍﻷﺴﺎﺴﻴﺎﺕ ﺍﻟﺘـﻲ ﻴﻘـﻭﻡ‬

‫ﻱ ﻭﺫﻟﻙ ﻓﻲ ﻜﺘﺎﺒﻪ ﺍﻟﺒﺭﻫﺎﻥ ﻓﻲ ﺃﺼﻭل ﺍﻟﻔﻘﻪ )ﺍﻨﻅﺭ‪ :‬ﺍﻟﺒﺭﻫﺎﻥ ﻓـﻲ ﺃﺼـﻭل‬ ‫ﻋﻠﻴﻬﺎ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩ ﱡ‬

‫ﺍﻟﻔﻘﻪ‪ ،‬ﺒﺘﺤﻘﻴﻕ ﻋﺒﺩ ﺍﻟﻌﻅﻴﻡ ﺍﻟﺩﻴﺏ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ‪ ،‬ﺩﺍﺭ ﺍﻷﻨﺼﺎﺭ‪ ،‬ﻁﺒﻌﺔ ﺜﺎﻨﻴﺔ ‪1400‬ﻫـ‪ ،‬ﺝ‪ 2‬ﺹ‪(913‬‬ ‫ﻭﺒﻠﻭﺭ ﺍﻹﻤﺎﻡ ﺍﻟﻐﺯﺍﻟﻲ ﻤﺎ ﺍﺒﺘﺩﺃﻩ ﺃﺴﺘﺎﺫﻩ ﻓﺄﻭﺩﻉ ﻜﺘﺎﺒﻪ ﺍﻟﻨﻔﻴﺱ ﺍﻟﻤﺴﺘﺼﻔﻰ ﺨﻼﺼﺔ ﻤﺎ ﺘﺤﺩﺙ ﻋﻨـﻪ‬

‫ﺍﻟﻌﻠﻤﺎﺀ ﻓﻲ ﺍﻟﻘﺭﻭﻥ ﺍﻟﺨﻤﺴﺔ ﺍﻷﻭﻟﻰ )ﺍﻨﻅﺭ‪ :‬ﺍﻟﻤﺴﺘﺼﻔﻰ ﻟﻠﻐﺯﺍﻟﻲ‪ ،‬ﻤﺼﺭ‪ ،‬ﺍﻟﻤﻁﺒﻌـﺔ ﺍﻷﻤﻴﺭﻴـﺔ‪،‬‬ ‫ﻁﺒﻌﺔ ‪1322‬ﻫـ‪ ،‬ﺝ‪ ، 1‬ﺹ‪ 310‬ﻭﻤﺎ ﺒﻌﺩﻫﺎ( ﻭﻟﻴﺱ ﻤﻥ ﺸﻙ ﺃﻥ ﺠﻬﻭﺩ ﻋﻠﻤﺎﺀ ﺍﻟﻘـﺭﻥ ﺍﻟﺴـﺎﺒﻊ‬ ‫ﻭﺍﻟﺜﺎﻤﻥ ﺘﻌﺘﺒﺭ ﺃﻫﻡ ﺍﻟﺠﻬﻭﺩ ﺍﻟﺘﻲ ﺒﺫﻟﺕ ﻓﻲ ﺴﺒﻴل ﺘﻁﻭﻴﺭ ﺍﻟـﺩﺭﺱ ﺍﻟﻤﻘﺎﺼـﺩﻱ ﻓـﻲ ﺍﻟﻤـﺩﻭﻨﺎﺕ‬

‫ﺍﻷﺼﻭﻟﻴﺔ‪ ،‬ﻭﺘﺄﺘﻲ ﻋﻠﻰ ﺭﺃﺱ ﺘﻠﻙ ﺍﻟﺠﻬﻭﺩ ﺍﻟﺠﺒﺎﺭﺓ ﻗﻭﺍﻋﺩ ﺍﻟﻌﺯ ﺒﻥ ﻋﺒﺩ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﻓﺭﻭﻕ ﺍﻟﻘﺭﺍﻓﻲ ‪،‬‬ ‫ﻭﺇﻋﻼﻡ ﺍﺒﻥ ﺍﻟﻘﻴﻡ ‪ ،‬ﻭﻤﻭﺍﻓﻘﺎﺕ ﺍﻟﺸﺎﻁﺒﻲ ﺍﻟﺦ ‪..‬‬

‫ﺍﻟﺘﻜﺎﻤل ﺒﻴﻥ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻭﻤﻨﺎﻫﺞ ﺍﻟﺒﺤﺙ‬

‫ﺩ‪ .‬ﻗﻁﺏ ﻤﺼﻁﻔﻰ ﺴﺎﻨﻭ‬

‫ﻭﺃﻤﺎ ﻤﻨﺎﻫﺞ ﺍﻟﺒﺤﺙ‪ ،‬ﻓﺈﻨﱠﻬﺎ ﺘﺘﻤﺤﻭﺭ ‪-‬ﻜﻤﺎ ﻫﻭ ﻤﻌﻠﻭﻡ‪ -‬ﺤـﻭل ﺴـﺒل ﺘﻭﻅﻴـﻑ‬

‫ﻭﺍﺴﺘﺨﺩﺍﻡ ﻤﺨﺘﻠﻑ ﺍﻟﻁﺭﺍﺌﻕ ﻭﺍﻟﺴﱡﺒل ﻤﻥ ﺃﺠل ﺍﻟﺤﺼﻭل ﻋﻠﻰ ﺍﻹﺤﺼﺎﺀﺍﺕ ﻭﺍﻟﻤﻌﻠﻭﻤﺎﺕ‬

‫ﻻ ﺃﻥ ﺍﻟﻤﻭﻀﻭﻉ ﺍﻟﻤﺩﺭﻭﺱ ﻫﻭ‬ ‫ﺍﻟﻼﺯﻤﺔ ﺤﻭل ﺍﻟﻤﻭﻀﻭﻉ ﺍﻟﻤﺩﺭﻭﺱ ‪ .‬ﻓﻠﻭ ﺍﻓﺘﺭﻀﻨﺎ ﺠﺩ ﹰ‬ ‫ﻤﻘﺎﺼﺩ ﺍﻟﺸﺭﻉ‪ ،‬ﻓﺈﻨﱠﻨﺎ ﻭﺍﻟﺤﺎل ﻜﺫﻟﻙ ﺒﺤﺎﺠﺔ ﺇﻟﻰ ﻫﺫﻩ ﺍﻟﻁﺭﺍﺌﻕ ﻭﺍﻟﺴﱡﺒل ﻟﻠﻭﺼـﻭل ﺇﻟـﻰ‬

‫ﺍﻟﻤﻘﺎﺼﺩ ﺍﻟﻤﺭﺍﺩﺓ ﷲ ﻤﻥ ﻨﺼﻭﺹ ﺍﻟﻭﺤﻲ ﻜﺘﺎﺒﺎ ﻭﺴﻨﱠﺔ ‪.‬‬

‫ﻭﺘﺄﺴﻴﺴﺎ ﻋﻠﻰ ﻫﺫﺍ‪ ،‬ﻓﺈﻨﱠﻨﺎ ﻨﺨﻠﺹ ﺇﻟﻰ ﺍﻟﻘﻭل ﺒﺄﻥ ﺍﻟﺘﻜﺎﻤل ﺒﻴﻥ ﺍﻟﻤﻌﺎﺭﻑ ﺍﻟﺸﺭﻋﻴﺔ‬

‫ﻭﺍﻟﻤﻌﺎﺭﻑ ﺍﻹﻨﺴﺎﻨﻴﺔ ﺒﺎﺴﺘﻔﺎﺩﺓ ﻜل ﻭﺍﺤﺩ ٍﺓ ﻤﻨﻬﻤﺎ ﺒﻤﺎ ﺘﺘﻀﻤﻨﻪ ﺍﻷﺨﺭﻯ ﻤﻥ ﺇﻴﺠﺎﺒﻴﺎﺕ‪،‬‬

‫ﻼ ﻓﻲ ﺘﺤﻘﻴﻕ ﺘﻜﺎﻤل ﺤﻘﻴﻘﻲ ﻴﻘﻭﻡ ﻋﻠﻰ‬ ‫ﺃﻤﺭ ﻤﻁﻠﻭﺏ ﻴﺤﺘﺎﺝ ﺇﻟﻴﻪ ﻓﻲ ﻫﺫﺍ ﺍﻟﻌﺼﺭ ﺃﻤ ﹰ‬

‫ﺍﻟﺘﺨﻠﺹ ﻤﻥ ﺍﻟﻔﺼل ﺍﻟﻤﻔﺘﻌل ﺒﻴﻥ ﺍﻟﻤﻌﺎﺭﻑ ﺍﻟﺸﺭﻋﻴﺔ ﻭﺍﻟﻤﻌﺎﺭﻑ ﺍﻹﻨﺴﺎﻨﻴﺔ‪ .‬ﻭﺃﻤﺎ‬

‫ﺍﻟﺘﻜﺎﻤل ﺍﻟﻤﻨﺸﻭﺩ ﺒﻴﻥ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻭﻤﻨﺎﻫﺞ ﺍﻟﺒﺤﺙ ﻓﻲ ﺍﻟﻌﻠﻭﻡ ﺍﻹﻨﺴﺎﻨﻴﺔ‬ ‫ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ‪ ،‬ﻓﺈﻨﱠﻪ ﺁﻜﺩ ﻭﺃﻜﺜﺭ ﻤﻁﻠﺒﺎ‪ ،‬ﺇﺫ ﺃﻨﱠﻪ ﻤﻥ ﺸﺄﻨﻪ ﺃﻥ ﻴﺴﺎﻋﺩ ﻋﻠﻰ ﺘﺤﻘﻴﻕ ﻭﺼل‬

‫ﻤﻜﻴﻥ ﺒﻴﻥ "‪..‬ﺍﻟﻭﺤﻲ ﻭﺍﻟﻭﺍﻗﻊ ﻋﻠﻰ ﻤﻌﻨﻰ ﺘﺒﻴﻴﻥ ﺍﻟﻤﺴﺎﻟﻙ ﻭﺍﻟﻜﻴﻔﻴﺎﺕ ﺍﻟﺘﻲ ﻴﺄﺨﺫ ﺒﻬﺎ‬ ‫)‪(1‬‬

‫ﺍﻟﻭﺤﻲ ﻤﺠﺭﺍﻩ ﻨﺤﻭ ﺍﻟﻭﻗﻭﻉ‪ ،‬ﻭﻴﺄﺨﺫ ﺒﻬﺎ ﺍﻟﻭﺍﻗﻊ ﻤﺠﺭﺍﻩ ﻨﺤﻭ ﺍﻟﺘﻜﻴﱡﻑ ﺒﺈﻟﺯﺍﻤﺎﺕ ﺍﻟﻭﺤﻲ"‬ ‫ﻓ ﺃﻭ‬

‫ﺍ ﺘﺎ‬

‫ﺍﻟ ﻜﺭ ﺍﻟﻤﻘﺎ‬

‫ﺍﻟﻤ ﺤ ﺍﻟ ﺎ‬ ‫ﻱ ﻤﻥ ﻤ ﺎ‬

‫ﺍﻟ ﺤ ﺍﻟﺤ ﻴ‬

‫ﻴﻌﻤﺩ ﻤﻌﻅﻡ ﺃﻫل ﺍﻟﻌﻠﻡ ﺒﺎﻷﺼﻭل ﺇﻟﻰ ﺘﻌﺭﻴﻑ ﻤﻘﺎﺼﺩ ﺍﻟﺸﺭﻴﻌﺔ ﺍﻟﻌﺎﻤـﺔ‪ ،‬ﺒﺄﻨﱠﻬـﺎ‬

‫ﺤﻜﹶﻡ ﺍﻟﻤﻠﺤﻭﻅﺔ ﻟﻠﺸﺎﺭﻉ ﻓـﻲ ﺠﻤﻴـﻊ ﺃﺤـﻭﺍل ﺍﻟﺘﺸـﺭﻴﻊ ﺃﻭ‬ ‫ﻋﺒﺎﺭﺓ ﻋﻥ "‪..‬ﺍﻟﻤﻌﺎﻨﻲ ﻭﺍﻟ ِ‬

‫ﻤﻌﻅﻤﻬﺎ‪ ،‬ﺒﺤﻴﺙ ﻻ ﺘﺨﺘﺹ ﻤﻼﺤﻅﺘﻬﺎ ﺒﺎﻟﻜﻭﻥ ﻓﻲ ﻨﻭﻉ ﺨﺎﺹ ﻤﻥ ﺃﺤﻜﺎﻡ ﺍﻟﺸﺭﻴﻌﺔ‪"..‬‬

‫)‪(2‬‬

‫ﻭﺒﺘﻌﺒﻴﺭ ﺁﺨﺭ ﻋﻨﺩ ﺍﻟﺸﻴﺦ ﻋﻼل ﺍﻟﻔﺎﺴﻲ‪ ،‬ﻴﺭﺍﺩ ﺒﻤﻘﺎﺼـﺩ ﺍﻟﺸـﺭﻴﻌﺔ "‪ ..‬ﺍﻟﻐﺎﻴـﺔ ﻤﻨﻬـﺎ‬

‫)ﺍﻟﺸﺭﻴﻌﺔ( ﻭﺍﻷﺴﺭﺍﺭ ﺍﻟﺘﻲ ﻭﻀﻌﻬﺎ ﺍﻟﺸﺎﺭﻉ ﻋﻨﺩ ﻜل ﺤﻜﻡ ﻤﻥ ﺃﺤﻜﺎﻤﻬﺎ‪"..‬‬ ‫)‪(1‬‬ ‫)‪(2‬‬ ‫)‪(1‬‬

‫)‪(1‬‬

‫‪ .‬ﻭﺃﻤـﺎ‬

‫ﺍﻨﻅﺭ‪ :‬ﺨﻼﻓﺔ ﺍﻹﻨﺴﺎﻥ ﺒﻴﻥ ﺍﻟﻭﺤﻲ ﻭﺍﻟﻌﻘل ـ ﻤﺭﺠﻊ ﺴﺎﺒﻕ ـ ﺹ‪ 115‬ﺒﺎﺨﺘﺼﺎﺭ‪.‬‬ ‫ﺍﻨﻅﺭ‪ :‬ﺍﺒﻥ ﻋﺎﺸﻭﺭ‪ :‬ﻤﻘﺎﺼﺩ ﺍﻟﺸﺭﻴﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ‪ ،‬ﺒﺘﺤﻘﻴﻕ ﺍﻷﺴﺘﺎﺫ ﻤﺤﻤـﺩ ﺍﻟﻁـﺎﻫﺭ ﺍﻟﻤﻴﺴـﺎﻭﻱ‬ ‫)ﺍﻷﺭﺩﻥ‪ ،‬ﺩﺍﺭ ﺍﻟﻨﻔﺎﺌﺱ‪ ،‬ﻭﻜﻭﺍﻻﻟﻤﺒﻭﺭ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﺠﺭ‪ ،‬ﻁﺒﻌﺔ ﺃﻭﻟﻰ ﻋﺎﻡ ‪1999‬ﻡ( ﺹ‪ 183‬ﺒﺎﺨﺘﺼﺎﺭ‪.‬‬ ‫ﺍﻨﻅﺭ‪ :‬ﺍﻟﻔﺎﺴﻲ‪ :‬ﻤﻘﺎﺼﺩ ﺍﻟﺸﺭﻴﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻭﻤﻜﺎﺭﻤﻬﺎ ‪ ،‬ﺩﺍﺭ ﺍﻟﻐﺭﺏ ﺍﻹﺴﻼﻤﻲ‪ ،‬ﻁﺒﻌﺔ ﺨﺎﻤﺴـﺔ‪،‬‬ ‫ﻋﺎﻡ ‪1993‬ﻡ ‪ ،‬ﺹ‪ 7‬ﺒﺎﺨﺘﺼﺎﺭ‪.‬‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪2001 ،(1‬ﻡ ‪1422/‬ﻫـ‬

‫ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻔﻠﺴﻔﺔ‬

‫ﺍﻟﺩﻜﺘﻭﺭ ﺍﻟﺭﻴﺴﻭﻨﻲ‪ ،‬ﻓﻴﻨﺘﻬﻲ ﺇﻟﻰ ﺍﻟﻘﻭل ﺒﺄﻥ ﺍﻟﻤﺭﺍﺩ ﺒﻤﻘﺎﺼﺩ ﺍﻟﺸﺭﻴﻌﺔ "‪..‬ﺍﻟﻐﺎﻴﺎﺕ ﺍﻟﺘـﻲ‬ ‫ُﻭﻀِﻌﺕ ﺍﻟﺸﺭﻴﻌﺔ ﻷﺠل ﺘﺤﻘﻴﻘﻬﺎ ﻟﻤﺼﻠﺤﺔ ﺍﻟﻌﺒﺎﺩ‪.(2)"..‬‬

‫ﻭﺃﻴﺎ ﻤﺎ ﻜﺎﻨﺕ ﺍﻟﺘﻌﺭﻴﻔﺎﺕ ﻭﺍﻟﺘﺼﻭﺭﺍﺕ ﻋﻥ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ‪ ،‬ﻓﺈﻥ ﺜﻤﺔ ﺍﺘﻔﺎﻗﹰﺎ ﺒﻴﻥ‬

‫ﺍﻟﻌﺎﻟﻤﻴﻥ ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭ ﺍﻟﻤﻘﺎﺼﺩ ﺍﻟﺸﺭﻋﻴﺔ ﻤﺠﻤﻭﻉ ﺍﻟﻤﻌﺎﻨﻲ ﻭﺍﻟﻐﺎﻴﺎﺕ ﻭﺍﻷﻫـﺩﺍﻑ ﺍﻟﺘـﻲ‬ ‫ﻭﻀﻌﻬﺎ ﺍﻟﺸﺎﺭﻉ ﻤﻥ ﺃﺠل ﺘﺤﻘﻴﻕ ﻤﺼﻠﺤﺔ ﺍﻟﻌﺒﺎﺩ ﺍﻟﺘﻲ ﺘﺘﻤﺜﱠل ﻓﻲ ﺠﻠﺏ ﻜـل ﻤـﺎ ﻓﻴـﻪ‬

‫ﻤﻨﻔﻌﺔ‪ ،‬ﻭﺩﺭﺀ ﻜل ﻤﺎ ﻓﻴﻪ ﻤﻔﺴﺩﺓ)‪.(3‬‬

‫ﺕ ﻫﺎﺩﻓﺔ ﺇﻟﻰ ﻀﺒﻁ ﻭﺘﺤﺩﻴـﺩ ﺍﻟﻤـﺭﺍﺩ ﺒـﺎﻟﻔﻜﺭ‬ ‫ﻭﺇﺫﺍ ﻜﺎﻥ ﻜل ﻤﺎ ﺴﻠﻑ‪ ،‬ﻤﺤﺎﻭﻻ ٍ‬

‫ﺍﻟﻤﻘﺎﺼﺩﻱ‪ ،‬ﻓﺈﻥ ﺜﻤﺔ ﻤﺤﺎﻭﻻﺕ ﻤﻤﺎﺜﻠﺔ ﺒُﺫﻟﺕ ﻤﻥ ﺃﺠل ﺘﺤﺩﻴﺩ ﺍﻟﻤﺭﺍﺩ ﺒﻤﻨﺎﻫﺞ ﺍﻟﺒﺤـﺙ‬

‫)‪(4‬‬

‫ﻓﻲ ﺍﻟﻌﻠﻭﻡ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ‪ ،‬ﻓﻴﺭﺍﺩ ﺒﻬﺎ ﻋﻨﺩ ﻤﻌﻅﻡ ﺍﻟﺒﺎﺤﺜﻴﻥ "‪..‬ﻤﺠﻤﻭﻉ ﺍﻷﺴﺎﻟﻴﺏ‬

‫ﻭﺍﻟﻭﺴﺎﺌل ﻭﺍﻟﻁﺭﺍﺌﻕ ﺍﻟﻤﺘﺒﻌﺔ ﻓﻲ ﺍﻟﻌﻠﻭﻡ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺍﻟﻤﻌﺎﺼﺭﺓ‪..‬ﻤﻥ ﺃﺠـل ﺍﻟﺤﺼـﻭل‬

‫ﻋﻠﻰ ﺍﻹﺤﺼﺎﺀﺍﺕ ﻭﺍﻟﻤﻌﻠﻭﻤﺎﺕ ﺍﻟﻼﺯﻤﺔ ﺤﻭل ﺍﻟﻤﻭﻀﻭﻉ ﺍﻟﻤﺩﺭﻭﺱ‪ /‬ﺍﻟﻤﺒﺤﻭﺙ ﻋﻨـﻪ‪،‬‬

‫ﻭﻫﺫﻩ ﺍﻷﺴﺎﻟﻴﺏ ﻭﺍﻟﻁﺭﺍﺌﻕ ﻤﺘﻌﺩﺩﺓ ﻭﻤﺘﻨﻭﻋﺔ‪ ،‬ﻭﺘﺤﺩﺩﻫﺎ ﻤﻭﻀﻭﻋﺎﺕ ﺍﻟﺒﺤﺙ ﻤﺴﺒﻘﹰﺎ‪"..‬‬ ‫)‪(2‬‬

‫)‪(3‬‬

‫)‪(4‬‬

‫)‪(5‬‬

‫ﺍﻨﻅﺭ‪ :‬ﺍﻟﺭﻴﺴﻭﻨﻲ‪ :‬ﻨﻅﺭﻴﺔ ﺍﻟﻤﻘﺎﺼﺩ ﻋﻨﺩ ﺍﻟﺸﺎﻁﺒﻲ ‪ ،‬ﺍﻟﺭﻴﺎﺽ‪ ،‬ﺍﻟﺩﺍﺭ ﺍﻟﻌﺎﻟﻤﻴﺔ ﻟﻠﻜﺘﺎﺏ ﺍﻹﺴـﻼﻤﻲ‪،‬‬ ‫ﻁﺒﻌﺔ ﺜﺎﻨﻴﺔ‪ ،‬ﻋﺎﻡ ‪1992‬ﻡ ‪ ،‬ﺹ‪.7‬‬

‫ﻋﺭﻑ ﺍﻹﻤﺎﻡ ﺍﻟﻐﺯﺍﻟﻲ ﺍﻟﻤﺼﻠﺤﺔ ﺒﺄﻨﻬﺎ ﻋﺒﺎﺭﺓ ﻋﻥ ﺠﻠﺏ ﻜل ﻤﺎ ﻓﻴﻪ ﻤﻨﻔﻌﺔ ﻭﺩﺭﺀ ﻜل ﻤﺎ ﻓﻴﻪ ﻤﻔﺴﺩﺓ‪،‬‬ ‫ﺍﻨﻅﺭ ﻨﺹ ﻤﺎ ﻗﺎﻟﻪ ﻓﻲ ﺍﻟﻤﺴﺘﺼﻔﻰ ـ ﻤﺭﺠﻊ ﺴﺎﺒﻕ ـ ﺝ‪ ،1‬ﺹ‪. 286‬‬ ‫ﻴﺭﺍﺩ ﺒﺎﻟﻤﻨﻬﺞ ﺒﺸﻜل ﻋﺎﻡ ﺍﻟﻁﺭﻴﻘﺔ ﺃﻭ ﺍﻷﺴﻠﻭﺏ ﺍﻟﺫﻱ ﻴﻨﺘﻬﺠﻪ ﺍﻟﻌﺎﻟﻡ ﻓﻲ ﺒﺤﺜﻪ‪ ،‬ﺃﻭ ﺩﺭﺍﺴﺔ ﻤﺸـﻜﻠﺘﻪ‬

‫ﻭﺍﻟﻭﺼﻭل ﺇﻟﻰ ﺤﻠﻭل ﻟﻬﺎ ﺃﻭ ﺇﻟﻰ ﺒﻌﺽ ﺍﻟﻨﺘﺎﺌﺞ‪ ..‬ﺍﻨﻅﺭ‪ :‬ﺍﻟﻌﻴﺴﻭﻱ ‪ ،‬ﻋﺒﺩ ﺍﻟﻔﺘﺎﺡ ﻭﻋﺒﺩ ﺍﻟـﺭﺤﻤﻥ‪:‬‬ ‫ﻤﻨﺎﻫﺞ ﺍﻟﺒﺤﺙ ﺍﻟﻌﻠﻤﻲ ﻓﻲ ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ﻭﺍﻟﻔﻜﺭ ﺍﻟﺤﺩﻴﺙ ‪ ،‬ﺒﻴﺭﻭﺕ‪ ،‬ﺩﺍﺭ ﺍﻟﺭﺍﺘـﺏ ﺍﻟﺠﺎﻤﻌﻴـﺔ‪،‬‬

‫ﻁﺒﻌﺔ ‪ 1996‬ـ‪1997‬ﻡ ‪ ،‬ﺹ‪ 13‬ﻭﻤﺎ ﺒﻌﺩﻫﺎ‪.‬‬

‫)‪ (5‬ﺍﻨﻅﺭ‪:‬‬ ‫‪Stefan Nowak: Methodology of Sociological Research – General Problems,‬‬ ‫‪USA, D, Reidel, Publishing Company, 1977, pp. 27-33.‬‬ ‫‪Chava Frankfort, David Nachmias: Research Methods in the Social‬‬ ‫‪St. Martin’s Press, 1996, pp. 324-329. =Sciences. New York,‬‬ ‫‪Lee Ellis: Research Methods in the Social Sciences. USA, Wm, C. Brown,‬‬ ‫‪1994, pp. 124-126.‬‬

‫ﺍﻟﺘﻜﺎﻤل ﺒﻴﻥ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻭﻤﻨﺎﻫﺞ ﺍﻟﺒﺤﺙ‬

‫ﺩ‪ .‬ﻗﻁﺏ ﻤﺼﻁﻔﻰ ﺴﺎﻨﻭ‬

‫ﻭﻴﻜﺎﺩ ﻫﺫﺍ ﺍﻟﺘﺼﻭﺭ ﺃﻥ ﻴﻜﻭﻥ ﻤﺤل ﺍﺘﻔﺎﻕ ﻟـﺩﻯ ﺍﻟﺒـﺎﺤﺜﻴﻥ ﻓـﻲ ﺍﻟﻌﻠـﻭﻡ ﺍﻹﻨﺴـﺎﻨﻴﺔ‬ ‫ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺍﻟﻤﻌﺎﺼﺭﺓ ‪ ،‬ﻭﻟﺫﻟﻙ ‪ ،‬ﻓﻼ ﺤﺎﺠﺔ ﺇﻟﻰ ﺇﻴﺭﺍﺩ ﺘﺼﻭﺭﺍﺕ ﻤﻤﺎﺜﻠﺔ ﻟﻪ‪.‬‬

‫ﻭﺃﻴﺎ ﻤﺎ ﻜﺎﻥ ﺍﻷﻤﺭ‪ ،‬ﻓﺈﻥ ﺍﻟﻨﻅﺭ ﺍﻟﺤﺼﻴﻑ ﻭﺍﻟﺘﺄﻤل ﺍﻟﺩﻗﻴﻕ ﻓﻴﻤـﺎ ﺃﻭﺭﺩﻨـﺎﻩ ﻤـﻥ‬

‫ﻑ ﻭﺘﺼﻭﺭ ﻋﻥ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ‪ ،‬ﻨﺠﺩ ﺃﻥ ﺜﻤﺔ ﻗﻀـﻴﺘﻴﻥ ﺠـﻭﻫﺭﻴﺘﻴﻥ ﻴـﺩﻭﺭ‬ ‫ﺘﻌﺭﻴ ٍ‬

‫ﺤﻜﹶـﻡ ﻭﺍﻟﻤﻌـﺎﻨﻲ‬ ‫ﺤﻭﻟﻬﻤﺎ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ‪ ،‬ﻭﻫﻤﺎ‪ :‬ﻗﻀﻴﺔ ﺍﻟﺘﻌﺭﻑ ﻋﻠﻰ ﺍﻷﻫﺩﺍﻑ ﻭﺍﻟ ِ‬ ‫ل ﺠﻼﻟﻪ‪ ،‬ﻭﻗﻀﻴﺔ ﺍﻟﺘﺤﻘﻕ ﻤﻥ ﻤﺩﻯ ﺇﻨﺠﺎﺯ ﻭﺘﺤﻘﻕ ﺘﻠﻙ ﺍﻷﻫﺩﺍﻑ ﻭﺍﻟﻤﻌﺎﻨﻲ‬ ‫ﺍﻟﻤﺭﺍﺩﺓ ﷲ ﺠ ﱠ‬ ‫ﻭﺍﻷﺴﺭﺍﺭ ﻓﻲ ﺍﻟﻭﺍﻗﻊ ﺍﻟﻤﻌﻴﺵ‪ ،‬ﻭﻜﻠﺘﺎ ﻫﺎﺘﻴﻥ ﺍﻟﻘﻀﻴﺘﻴﻥ‪ ،‬ﺘﺤﺘﺎﺠﺎﻥ ﺇﻟﻰ ﺍﺴﺘﺨﺩﺍﻡ ﻭﺘﻭﻅﻴﻑ‬

‫ﻋﺩ ٍﺩ ﻤﻥ ﺍﻟﻭﺴﺎﺌل ﻭﺍﻷﺩﻭﺍﺕ ﺍﻟﺒﺤﺜﻴﺔ ‪.‬‬

‫ﺤﻜﹶﻤﹰﺎ ﻭﺃﺴﺭﺍﺭﺍ ﻜﺎﻤﻨ ﹰﺔ ﻭﺜﺎﻭﻴـ ﹰﺔ‬ ‫ﻓ ﻤﺎ ﺍﻟﻘ ﻴ ﺍ ﻭﻟ ‪ ،‬ﻓﺘﻔﺘﺭﺽ ﺃﻥ ﺜﻤﺔ ﺃﻫﺩﺍﻓﹰﺎ ﻭ ِ‬

‫ﺤﻜﹶﻡ‬ ‫ﺒﻴﻥ ﺠﻨﺒﺎﺕ ﻨﺼﻭﺹ ﺍﻟﻭﺤﻲ‪ ،‬ﻭﻴﺤﺘﺎﺝ ﺍﻟﻤﺠﺘﻬﺩﻭﻥ ﺇﻟﻰ ﺍﺴﺘﺠﻼﺀ ﻫﺫﻩ ﺍﻷﻫﺩﺍﻑ ﻭﺍﻟ ِ‬ ‫ﻭﺍﻷﺴﺭﺍﺭ ﻭﻀﺒﻁﻬﺎ ﻀﺒﻁﹰﺎ ﻤﺤﻜﻤﺎ ﻋﺒﺭ ﻤﺨﺘﻠﻑ ﺍﻟﻭﺴﺎﺌل ﻭﺍﻟﻁﺭﺍﺌﻕ ﻭﺍﻟﻤﻨﺎﻫﺞ ﺍﻟﻔﻜﺭﻴﺔ‬

‫ﻻ ﺇﻟﻰ ﺘﺤﺩﻴﺩ ﻭﻀﺒﻁ ﺍﻟﺴﺒل ﻭﺍﻟﻁﺭﺍﺌﻕ ﺍﻟﻤﺴـﺎﻋﺩﺓ ﻋﻠـﻰ‬ ‫ﺍﻟﻤﺘﺎﺤﺔ ﻓﻲ ﻋﺼﻭﺭﻫﻡ ﻭﺼﻭ ﹰ‬ ‫ﺘﻤﺜﱡل ﺘﻠﻙ ﺍﻷﻫﺩﺍﻑ ﻭﺍﻷﺴﺭﺍﺭ ﻭﺘﺤﻘﻴﻘﻬﺎ ﻓﻲ ﺃﺭﺽ ﺍﻟﻭﺍﻗﻊ ‪.‬‬ ‫ﻭﺃﻤﺎ ﺍﻟﻘ ﻴ ﺍﻟ ﺎ ﻴ‬

‫ﻓﺈﻨﱠﻬﺎ ﺘﻔﺘﺭﺽ ﺒﺄﻥ ﺍﻟﺘﻌﺭﱡﻑ ﻋﻠﻰ ﺍﻷﻫﺩﺍﻑ ﻭﺍﻟﻐﺎﻴﺎﺕ‬

‫ﺤﻜﹶﻡ ﻟﻴﺱ ﻨﻬﺎﻴﺔ ﺍﻟﻤﻁﺎﻑ‪ ،‬ﻭﺇﻨﱠﻤﺎ ﻴﺠﺏ ﺃﻥ ﻴﺘﻠﻭ ﺫﻟﻙ ﺍﻟﺘﻌﺭﱡﻑ ﻭﺍﻟﺘﺄﻜﱡﺩ ﻤﻥ ﻤﺩﻯ ﺇﻨﺠﺎﺯ‬ ‫ﻭﺍﻟ ِ‬

‫ﻭﺘﺤﻘﻕ ﺘﻠﻙ ﺍﻷﻫﺩﺍﻑ ﻭﺍﻟﻐﺎﻴﺎﺕ ﻓﻲ ﻭﺍﻗﻊ ﺍﻟﻔﺭﺩ ﻭﺍﻟﺠﻤﺎﻋﺔ ﺍﻟﻤﺴﺘﻬﺩﻓﺔ ﺒﻬﺎ‪ ،‬ﻭﺫﻟﻙ ﺍﻋﺘﺒﺎﺭﺍ‬

‫ﺃﻥ ﺍﻟﻤﻘﺼﺩ ﺍﻷﻋﻠﻰ ﺍﻟﻨﻬﺎﺌﻲ ﻟﺠﻤﻴﻊ ﺘﺸﺭﻴﻌﺎﺕ ﺍﻟﺸﱠﺎﺭﻉ ﻫﻭ ﺘﺤﻘﻴﻕ ﻤﺼﺎﻟﺢ ﺍﻟﻌﺒﺎﺩ‪،‬‬ ‫ﺕ ﻋﻠﻤﻴ ٍﺔ ﻗﺎﺩﺭ ٍﺓ ﻋﻠﻰ ﺘﺤﻘﻴﻕ‬ ‫ﻓﺎﻟﺘﺄﻜﱡﺩ ﻭﺍﻟﺘﻴﻘﻥ ﻤﻥ ﺘﺤﻘﻕ ﻫﺫﺍ ﺍﻟﻤﻘﺼﺩ‪ ،‬ﻴﺤﺘﺎﺝ ﺇﻟﻰ ﺃﺩﻭﺍ ٍ‬

‫ﻫﺫﺍ ﺍﻷﻤﺭ‪ ،‬ﻭﺘﺠﻠﻴﺘﻪ ﺒﺤﻴﺙ ﻴﻐﺩﻭ ﺜﻤﺔ ﻭﻀﻭﺡ ﻓﻲ ﺍﻟﺭﺒﻁ ﺒﻴﻥ ﻭﺤﻲ ﺍﻟﺴﻤﺎﺀ ﻭﻭﺍﻗﻊ‬

‫ﺍﻷﺭﺽ ‪ .‬ﻭﺒﻨﺎﺀ ﻋﻠﻰ ﻫﺫﺍ‪ ،‬ﻓﺈﻨﱠﻪ ﻴﻤﻜﻨﻨﺎ ﺘﻘﺭﻴﺭ ﺍﻟﻘﻭل ﺒﺄﻥ ﺍﻟﺒﺤﺙ ﻓﻲ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ‬ ‫ﻴﺘﻁﻠﺏ ﻤﺭﺍﻋﺎﺓ ﺃﻤﺭﻴﻥ ﺃﺴﺎﺴﻴﻴﻥ‪ ،‬ﻭﻫﻤﺎ‪:‬‬

‫ﻭﻫﻨﺎﻟﻙ ﺍﻟﻌﺩﻴﺩ ﻤﻥ ﺍﻟﻤﺭﺍﺠﻊ ﺍﻟﻌﺭﺒﻴﺔ‪ ،‬ﺘﺒﻨﺕ ﻫﺫﺍ ﺍﻟﺘﻌﺭﻴﻑ ﻟﻤﻨﺎﻫﺞ ﺍﻟﺒﺤﺙ‪ ،‬ﻭﻤﻥ ﺘﻠﻙ ﺍﻟﻤﺭﺍﺠﻊ‪:‬‬

‫ﻤﺩﺨل ﻋﻠﻡ ﺍﻻﺠﺘﻤﺎﻉ ـ ﺩﺭﺍﺴﺔ ﻨﻅﺭﻴﺔ ﻓﻲ ﻓﻬﻡ ﺍﻟﻤﺠﺘﻤﻊ ـ ﻟﻤﺅﻟﻔﻪ ﺍﻟﺩﻜﺘﻭﺭ ﻤﺤﻤﺩ ﺃﺴﻌﺩ‪ ،‬ﺍﻟﺭﻴـﺎﺽ‪،‬‬ ‫ﺩﺍﺭ ﺍﻟﻔﻴﺼل ﺍﻟﺜﻘﺎﻓﻴﺔ‪ ،‬ﻁﺒﻌﺔ ‪1984‬ﻡ ‪ ،‬ﺹ‪ 37‬ﻭﻤﺎ ﺒﻌﺩﻫﺎ‪ .‬ﻭﻤﻨﺎﻫﺞ ﺍﻟﺒﺤﺙ ﺍﻻﺠﺘﻤﺎﻋﻲ ﻟﻠـﺩﻜﺘﻭﺭ‬ ‫ﻋﺎﺩل ﺍﻟﻬﻭﺍﺭﻱ ‪ ،‬ﺒﻴﺭﻭﺕ‪ ،‬ﻤﻜﺘﺒﺔ ﺍﻟﻔﻼﺡ‪ ،‬ﻁﺒﻌﺔ ﺃﻭﻟﻰ ‪1993‬ﻡ ‪ ،‬ﺹ‪ 251‬ﻭﻤﺎ ﺒﻌﺩﻫﺎ‪..‬‬

‫ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻔﻠﺴﻔﺔ‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪2001 ،(1‬ﻡ ‪1422/‬ﻫـ‬

‫ﺍ ﻤﺭ ﺍ ﻭل‪ :‬ﻴﺘﻌﻠﻕ ﺒﺎﻟﺘﻌﺭﻑ ﻋﻠﻰ ﺍﻟﻤﻘﺎﺼﺩ ﺍﻟﺸﺭﻋﻴﺔ ﺍﻟﺘﻲ ﺘﻨﺘﻅﻤﻬﺎ ﻨﺼـﻭﺹ‬

‫ﺍﻟﻭﺤﻲ ﻜﺘﺎﺒﺎ ﻭﺴ ﱠﻨ ﹰﺔ ‪ ،‬ﻭﺫﻟﻙ ﺒﻐﻴﺔ ﻀﺒﻁﻬﺎ ﻭﺘﺤﺩﻴﺩ ﺴﺒل ﺘﺤﻘﻴﻘﻬﺎ‪ ،‬ﻭﻴﻌﺭﻑ ﻫﺫﺍ ﺍﻟﺠﺎﻨـﺏ‬

‫ﻓﻲ ﺍﻟﺩﺭﺱ ﺍﻷﺼﻭﻟﻲ ﺍﻟﻤﻌﺎﺼﺭ ﻤ ﺎﻟ ﺍﻟﻜﺸ‬ ‫ﻋﺒﺩ ﺍﻟﻤﺠﻴﺩ ﺍﻟﻨﺠﺎﺭ)‪ ،(1‬ﻭ ﺭ‬ ‫ﻭﺃﻤﺎ ﺍ ﻤﺭ ﺍﻟ ﺎ‬

‫ﺎ ﻤﻘﺎ‬

‫ﻥ ﻤﻘﺎ‬

‫ﺍﻟﺸﺭﻴﻌ ﻋﻨﺩ ﺍﻟـﺩﻜﺘﻭﺭ‬

‫ﺍﻟﺸﺭﻉ ﻋﻨﺩ ﺍﻹﻤﺎﻡ ﺍﺒﻥ ﻋﺎﺸﻭﺭ)‪.(2‬‬

‫ﻓﺈﻨﱠﻪ ﻴﺘﻌﻠﻕ ﺒﺎﻟﺘﺤﻘﻕ ﻜل ﺍﻟﺘﺤﻘﱡﻕ ﻤﻥ ﻤﺩﻯ ﺇﻨﺠـﺎﺯ ﻭﺘﺤﻘﱡـﻕ‬

‫ﺍﻷﻫﺩﺍﻑ ﻭﺍﻟﻤﻌﺎﻨﻲ ﺍﻟﻤﺴﺘﺨﻠﺼﺔ ﻤﻥ ﻨﺼﻭﺹ ﺍﻟﻭﺤﻲ ﻓـﻲ ﺍﻟﻭﺍﻗـﻊ ﺍﻟﻌﻤﻠـﻲ ﻟﻠﻔـﺭﺩ‬ ‫ﻼ ﺒﺘﻌﺎﻟﻴﻡ ﺍﻟﺴﻤﺎﺀ ﻭﺼﺎﺩﺭﺍ ﻋﻨﻪ ﻓﻲ ﺴﻜﻨﺎﺘﻪ‬ ‫ﻭﺍﻟﺠﻤﺎﻋﺔ‪ ،‬ﺒﺤﻴﺙ ﻴﻐﺩﻭ ﻭﺍﻗﻊ ﺍﻷﺭﺽ ﻤﻨﻔﻌ ﹰ‬ ‫ﻭﺤﺭﻜﺎﺘﻪ‪ ،‬ﻭﻴﻤﻜﻥ ﺃﻥ ﻨﻁﻠﻕ ﻋﻠﻰ ﻫﺫﺍ ﺍﻟﺠﺎﻨﺏ ﻤ ﺎﻟ ﺍﻟﺘﺤﻘ ﻤﻥ‬

‫ﺍﻟﺸﺭ ﻴ ‪.‬‬

‫ﺎ ﺍﻟﻤﻘﺎ‬

‫ﻭﻟﺌﻥ ﻜﺎﻥ ﺍﻟﻭﺼﻭل ﺇﻟﻰ ﺍﻷﻤﺭ ﺍﻷﻭل ﻴﺘﻁﻠﺏ ﺍﺴﺘﺨﺩﺍﻡ ﻭﺘﻭﻅﻴﻑ ﺍﻟﻌﺩﻴـﺩ ﻤـﻥ‬

‫ﻤﻨﺎﻫﺞ ﺍﻟﺒﺤﺙ ﻤﻥ ﺍﺴﺘﻘﺭﺍﺀ ﻟﻔﻅﻲ ﻭﻤﻌﻨﻭﻱ ﻭﺍﺴﺘﺨﻼﺹ ﻤﺒﺎﺸﺭ ﻤﻥ ﺩﻻﻻﺕ ﺍﻟﻨﺼﻭﺹ‬

‫ﻭﻤﺭﺍﻤﻴﻬﺎ ﻭﻏﻴﺭ ﺫﻟﻙ‪ ،‬ﻓﺈﻥ ﺍﻟﻭﺼﻭل ﺇﻟﻰ ﺍﻷﻤﺭ ﺍﻟﺜﺎﻨﻲ‪ ،‬ﻴﺘﻁﻠﺏ ﻫﻭ ﺍﻵﺨـﺭ ﺍﺴـﺘﺨﺩﺍﻡ‬

‫ﻭﺘﻭﻅﻴﻑ ﺍﻟﻌﺩﻴﺩ ﻤﻥ ﻤﻨﺎﻫﺞ ﺍﻟﺒﺤﺙ ﻭﺍﻟﺩﺭﺍﺴﺔ ﻭﺍﻟﺘﺤﻘﻴﻕ‪ ،‬ﺇﺫ ﺃﻨﱠﻪ ﻤﻥ ﺍﻟـﻭﺍﺭﺩ ﺃﻥ ﻴـﺘﻡ‬

‫ﺤﻜﹶﻡ ﻭﺍﻟﻐﺎﻴﺎﺕ ﺍﻟﻤﺭﺍﺩﺓ ﷲ ﻤﻥ ﺘﺸﺭﻴﻌﺎﺘﻪ ﻋﻠـﻰ ﺍﻟﻤﺴـﺘﻭﻯ‬ ‫ﺍﻟﺘﻌﺭﻑ ﻋﻠﻰ ﺍﻷﻫﺩﺍﻑ ﻭﺍﻟ ِ‬ ‫ﺍﻟﻨﻅﺭﻱ ‪ ،‬ﻭﻟﻜﻨﱠﻪ ﻋﻨﺩ ﻤﺎ ﻴﺭﺍﺩ ﺘﺤﻘﻴﻕ ﺘﻠﻙ ﺍﻷﻫﺩﺍﻑ ﻭﺍﻟﻐﺎﻴـﺎﺕ ﻭﺘﻤﺜﱡﻠﻬـﺎ ﻓـﻲ ﻭﺍﻗـﻊ‬ ‫ﺨﻼﹶل ﻭﺃﺨﻁﺎﺀ ﻴﻤﻜﻥ ﺃﻥ ﺘﺤـﻭل‬ ‫ﻕ ﻭﺍﻟﺘﻨـﺯﻴل ِ‬ ‫ﺍﻷﺭﺽ‪ ،‬ﻓﻤﻥ ﺍﻟﻭﺍﺭﺩ ﺃﻥ ﺘﻜﺘﻨﻑ ﺍﻟﺘﺤﻘﻴ ﹶ‬

‫ﺩﻭﻥ ﺘﺤﻘﻴﻕ ﺍﻟﻤﻘﺎﺼﺩ ﻓﻲ ﺍﻟﻭﺍﻗﻊ ﺘﺤﻘﻴﻘﹰﺎ ﻤﻨﺸﻭﺩﺍ‪ ،‬ﻭﻟﻬﺫﺍ‪ ،‬ﻓﺈﻨﱠـﻪ ﻻ ﺒـﺩ ﻤـﻥ ﺍﻟﺘﻔﺭﻴـﻕ‬ ‫ﻭﺍﻟﻔﺼل ﺒﻴﻥ ﺤﻘﻴﻘﺔ ﺍﻟﻤﻘﺎﺼﺩ ﻭﺒﻴﻥ ﻭﺴﺎﺌل ﺘﺤﻘﻴﻘﻬﺎ‪.‬‬

‫)‪(1‬‬

‫ﻴﻌﺘﺒﺭ ﺍﻟﺩﻜﺘﻭﺭ ﺍﻟﻨﺠﺎﺭ ﺃﻭل ﻤﻥ ﺍﺴﺘﺨﺩﻡ ﻫﺫﺍ ﺍﻟﻤﺼﻁﻠﺢ ﻓﻲ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ‪ ،‬ﻭﻟﻌﻠﻪ ﺍﻗﺘﺒﺎﺱ ﻤﻨـﻪ‬ ‫ﻟﻤﺼﻁﻠﺢ ﻤﺴﺎﻟﻙ ﺍﻟﻌﻠﱠﺔ ﺍﻟﻤﻌﺭﻭﻓﺔ ﻋﻨﺩ ﺍﻷﺼﻭﻟﻴﻴﻥ‪ .‬ﻭﻟﻤﺯﻴﺩ ﻤﻥ ﺍﻟﺘﻔﺼﻴل‪ ،‬ﻴﺭﺍﺠﻊ ﻜﺘﺎﺏ ﺍﻟﻨﺠـﺎﺭ‬ ‫ﺍﻟﻤﻌﻨﻭﻥ‪ :‬ﻓﺼﻭل ﻓﻲ ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ﺒﺎﻟﻤﻐﺭﺏ ﻓﻲ ﺍﻟﻔﺼل ﺍﻟﺜﺎﻟﺙ ﻤـﻥ ﺍﻟﻘﺴـﻡ ﺍﻟﺜـﺎﻨﻲ‪ ،‬ﻫـﺫﺍ‬

‫ﺍﻟﻤﺼﻁﻠﺢ ﺘﺠﺎﻭﺯ ﺍﺴﺘﺨﺩﺍﻡ ﻤﺼﻁﻠﺢ ﺍﻟﻁﺭﻕ ﺍﻟﺫﻱ ﺍﺴﺘﺨﺩﻤﻪ ﺍﺒﻥ ﻋﺎﺸﻭﺭ ﻻﺤﻘﹰـﺎ‪ ،‬ﻜﻤـﺎ ﺘﺠـﺎﻭﺯ‬ ‫)‪(2‬‬

‫ﺍﺴﺘﺨﺩﺍﻡ ﻤﺼﻁﻠﺢ ﺍﻟﻤﺴﺎﻟﻙ ﺍﻟﺫﻱ ﺍﻨﺘﻬﻰ ﺇﻟﻴﻪ ﺍﻟﺩﻜﺘﻭﺭ ﺍﻟﻨﺠﺎﺭ‪..‬‬

‫ﻭﻴﻌﺘﺒﺭ ﺍﻹﻤﺎﻡ ﺍﺒﻥ ﻋﺎﺸﻭﺭ ﺃﻭل ﻤﻥ ﺍﺴﺘﺨﺩﻡ ﻫﺫﺍ ﺍﻟﻤﺼﻁﻠﺢ ﺘﻌﺒﻴﺭﺍ ﻋﻥ ﻤﺴـﺎﻟﻙ ﺍﻟﻜﺸـﻑ ﻋـﻥ‬ ‫ﺍﻟﻤﻘﺎﺼﺩ‪ ،‬ﻭﺘﺠﺎﻭﺯ ﻤﺼﻁﻠﺢ ﺍﻟﺠﻬﺎﺕ ﺍﻟﺫﻱ ﺫﻜﺭﻩ ﺍﻟﺸﺎﻁﺒﻲ ﻓﻲ ﻤﻭﺍﻓﻘﺎﺘﻪ ‪ ،‬ﻓﻠﻴﺘﺄﻤل!‬

‫ﺩ‪ .‬ﻗﻁﺏ ﻤﺼﻁﻔﻰ ﺴﺎﻨﻭ‬

‫ﺍﻟﺘﻜﺎﻤل ﺒﻴﻥ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻭﻤﻨﺎﻫﺞ ﺍﻟﺒﺤﺙ‬

‫ﺇﻥ ﻨﻅﺭ ﹰﺓ ﻋﺠﻠﻰ ﻓﻲ ﺠﻨﺒﺎﺕ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﺸﺭﻋﻴﺔ ﺤﻭل ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ‪ ،‬ﺘﺭﻴﻨـﺎ‬

‫ﺃﻨﱠﻬﺎ ﺘﻤﺭﻜﺯﺕ ﻭﺘﻔﺭﻋﺕ ﻓﻲ ﻤﻌﻅﻡ ﺍﻷﺤﻴﺎﻥ ﻟﺒﻴﺎﻥ ﺍﻟﺴﺒل ﻭﺍﻷﺩﻭﺍﺕ ﻭﺍﻟﻁـﺭﻕ ﺍﻟﻤﻌﻴﻨـﺔ‬

‫ﻋﻠﻰ ﺍﻟﺘﻌﺭﻑ ﻋﻠﻰ ﻤﻘﺎﺼﺩ ﺍﻟﺸﺭﻉ‪ ،‬ﻭﻤﻥ ﺍﻟﻨﺎﺩﺭ ﻓﻲ ﺤﻘﻴﻘﺔ ﺍﻷﻤﺭ ‪-‬ﺇﻥ ﻟﻡ ﻴﻜـﻥ ﻤـﻥ‬

‫ﺕ ﻭﺃﺒﺤﺎﺜﹰﺎ ﻋﻨﻴﺕ ﺒﺈﻟﻘﺎﺀ ﺍﻟﻀﻭﺀ ﻋﻠﻰ ﺍﻷﺩﻭﺍﺕ ﻭﺍﻟﺴﱡـﺒل‬ ‫ﺍﻟﻤﻌﺩﻭﻡ‪ -‬ﺃﻥ ﺘﺠﺩ ﺜﻤﺔ ﺩﺭﺍﺴﺎ ٍ‬ ‫ﻭﺍﻟﻁﺭﺍﺌﻕ ﺍﻟﻤﻌﻴﻨﺔ ﻋﻠﻰ ﺍﻟﺘﺤﻘﱡﻕ ﻤﻥ ﻤﺩﻯ ﺇﻨﺠﺎﺯ ﻭﺘﺤﻘﱡﻕ ﺍﻷﻫﺩﺍﻑ ﻭﺍﻟﺤِﻜﻡ ﺍﻟﻤـﺭﺍﺩﺓ ﷲ‬

‫ﻓﻲ ﻭﺍﻗﻊ ﺍﻷﺭﺽ ‪.‬‬

‫ﺇﻥ ﺇﻟﻘﺎﺀ ﻨﻅﺭ ٍﺓ ﺴﺭﻴﻌ ٍﺔ ﻓﻴﻤﺎ ﻀﻤﻨﻪ ﺍﻹﻤﺎﻡ ﺍﻟﺸﺎﻁﺒﻲ ﻓﻲ ﻤﻭﺍﻓﻘﺎﺘﻪ ﻓـﻲ ﺃﺼـﻭل‬

‫ﺍﻟﺸﺭﻴﻌﺔ‪ ،‬ﺘﺭﻴﻨﺎ ﺃﻨﱠﻪ ﺘﺠﺎﻭﺯ ﺍﻟﺤﺩﻴﺙ ﻋﻥ ﻤ ﺎﻟ‬

‫ﺎ ﺍﻟﻤﻘﺎ‬

‫‪ ،‬ﻭﺍﻜﺘﻔﻰ ﻓﻲ ﻤﻭﺍﻓﻘﺎﺘﻪ‬

‫ﺹ ﻤﺎ ﻗﺎﻟﻪ ﺒﻬـﺫﺍ ﺍﻟﺼـﺩﺩ"‪..‬‬ ‫ﺒﺘﺄﺼﻴل ﺍﻟﻘﻭل ﻓﻲ ﻤﺴﺎﻟﻙ ﺍﻟﻜﺸﻑ ﻋﻥ ﺍﻟﻤﻘﺎﺼﺩ‪ ،‬ﻭﻫﺫﺍ ﻨ ﱡ‬

‫ﻓﺼل‪ :‬ﺒﻴﺎﻥ ﺍﻟﺠﻬﺎﺕ ﺍﻟﺘﻲ ﺘﻌﺭﻑ ﺒﻬﺎ ﻤﻘﺎﺼﺩ ﺍﻟﺸﺭﻉ‪ ..‬ﻓﻨﻘﻭل ‪-‬ﻭﺒﺎﷲ ﺍﻟﺘﻭﻓﻴـﻕ‪ -‬ﺇﻨﱠـﻪ‬

‫ﺕ‪ :‬ﺇﺤﺩﺍﻫﺎ‪ :‬ﻤﺠﺭﺩ ﺍﻷﻤﺭ ﻭﺍﻟﻨﻬﻲ ﺍﻻﺒﺘﺩﺍﺌﻲ ﺍﻟﺘﺼﺭﻴﺤﻲ؛ ﻓـﺈﻥ ﺍﻷﻤـﺭ‬ ‫ﻴﻌﺭﻑ ﻤﻥ ﺠﻬﺎ ٍ‬

‫ﻤﻌﻠﻭﻡ ﺃﻨﱠﻪ ﺇﻨﱠﻤﺎ ﻜﺎﻥ ﺃﻤﺭﺍ ﻻﻗﺘﻀﺎﺌﻪ ﺍﻟﻔﻌل‪ ،‬ﻓﻭﻗﻭﻉ ﺍﻟﻔﻌل ﻋﻨﺩ ﻭﺠﻭﺩ ﺍﻷﻤﺭ ﺒﻪ ﻤﻘﺼﻭﺩ‬

‫ﻟﻠﺸﺎﺭﻉ ‪ .‬ﻭﻜﺫﻟﻙ ﺍﻟﻨﱠﻬﻲ ﻤﻌﻠﻭﻡ ﺃﻨﱠﻪ ﻤﻘﺘﺽ ﻟﻨﻔﻲ ﺍﻟﻔﻌل ﺃﻭ ﺍﻟﻜﻑ ﻋﻨﻪ‪ ،‬ﻓﻌـﺩﻡ ﻭﻗﻭﻋـﻪ‬

‫ﻤﻘﺼﻭﺩ ﻟﻪ‪ ،‬ﻭﺇﻴﻘﺎﻋﻪ ﻤﺨﺎﻟﻑ ﻟﻤﻘﺼﻭﺩﻩ‪ ،‬ﻜﻤﺎ ﺃﻥ ﻋﺩﻡ ﺇﻴﻘـﺎﻉ ﺍﻟﻤـﺄﻤﻭﺭ ﺒـﻪ ﻤﺨـﺎﻟﻑ‬

‫ﻟﻤﻘﺼﻭﺩﻩ… ﺍﻟﺜﺎﻨﻴﺔ‪ :‬ﺍﻋﺘﺒﺎﺭ ﻋﻠل ﺍﻷﻤﺭ ﻭﺍﻟﻨﻬﻲ‪ ،‬ﻭﻟﻤﺎﺫﺍ ﺃﻤﺭ ﺒﻬﺫﺍ ﺍﻟﻔﻌل ﻭﻟﻤﺎﺫﺍ ﻨﻬـﻰ‬

‫ﻋﻥ ﻫﺫﺍ ﺍﻵﺨﺭ ‪ ..‬ﻭﺍﻟﺠﻬﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺃﻥ ﻟﻠﺸﺎﺭﻉ ﻓﻲ ﺸﺭﻉ ﺍﻷﺤﻜﺎﻡ ﺍﻟﻌﺎﺩﻴـﺔ ﻭﺍﻟﻌﺒﺎﺩﻴـﺔ‬

‫ﻤﻘﺎﺼﺩ ﺃﺼﻠﻴﺔ ﻭﻤﻘﺎﺼﺩ ﺘﺎﺒﻌﺔ‪ ..‬ﻭﺫﻟﻙ ﺃﻥ ﻤﺎ ﻨﺹ ﻋﻠﻴﻪ ﻤﻥ ﻫﺫﻩ ﺍﻟﻤﻘﺎﺼﺩ ﺍﻟﺘﻭﺍﺒﻊ ﻫـﻭ‬

‫ﻤﺜﺒﺕ ﻟﻠﻤﻘﺼﺩ ﺍﻷﺼﻠﻲ‪ ،‬ﻭﻤﻘﻭ ﻟﺤﻜﻤﺘﻪ‪ ،‬ﻭﻤﺴﺘﺩﻉ ﻟﻁﻠﺒﻪ ﻭﺇﺩﺍﻤﺘﻪ‪) ..‬ﻓﻜل( ﻤﺎ ﻟﻡ ﻴـﻨﺹ‬ ‫ﻋﻠﻴﻪ ﻤﻤﺎ ﺸﺄﻨﻪ ﺫﻟﻙ ﻤﻘﺼﻭﺩ ﻟﻠﺸﺎﺭﻉ‪ ...‬ﻭﺍﻟﺠﻬﺔ ﺍﻟﺭﺍﺒﻌﺔ‪ :‬ﻤﻤﺎ ﻴﻌﺭﻑ ﺒﻪ ﻤﻘﺼﺩ ﺍﻟﺸﺎﺭﻉ‬

‫ﺍﻟﺴﻜﻭﺕ ﻋﻥ ﺸﺭﻉ ﺍﻟﺘﺴﺒﺏ‪ ،‬ﺃﻭ ﻋﻥ ﺸﺭﻋﻴﺔ ﺍﻟﻌﻤل ﻤﻊ ﻗﻴﺎﻡ ﺍﻟﻤﻌﻨﻰ ﺍﻟﻤﻘﺘﻀﻰ ﻟﻪ‪.(1)"..‬‬

‫)‪(1‬‬

‫ﺍﻨﻅﺭ‪ :‬ﺍﻟﺸﺎﻁﺒﻲ‪ :‬ﺍﻟﻤﻭﺍﻓﻘﺎﺕ ﻓﻲ ﺃﺼﻭل ﺍﻟﺸﺭﻴﻌﺔ ﺒﺘﺤﻘﻴﻕ ﺍﻟﺸﻴﺦ ﺩﺭﺍﺯ ﻭﺘﺨﺭﻴﺞ ﺍﻟﺸـﻴﺦ ﺇﺒـﺭﺍﻫﻴﻡ‬ ‫ﺭﻤﻀﺎﻥ ‪ ،‬ﺒﻴﺭﻭﺕ‪ ،‬ﺩﺍﺭ ﺍﻟﻤﻌﺭﻓﺔ‪ ،‬ﻁﺒﻌـﺔ ﺜﺎﻨﻴـﺔ‪ ،‬ﻋـﺎﻡ ‪1996‬ﻡ ‪ ،‬ﻡ‪ 1‬ﺝ‪ 2‬ﺹ‪666‬ــ ‪681‬‬ ‫ﺒﺘﺼﺭﻑ ﻭﺍﺨﺘﺼﺎﺭ‪.‬‬

‫ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻔﻠﺴﻔﺔ‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪2001 ،(1‬ﻡ ‪1422/‬ﻫـ‬

‫ﻭﻟﻡ ﻴﻜﻥ ﺍﻹﻤﺎﻡ ﺍﻟﺸﺎﻁﺒﻲ ﻭﺤﺩﻩ ﺍﻟﺫﻱ ﺴﻠﻙ ﻫﺫﺍ ﺍﻟﻤﻨﻬﺞ ﻓﻲ ﺍﻟﺘﻌﺎﻤل ﻤﻊ ﻤﺴـﺎﻟﻙ‬

‫ﺍﻟﺘﺤﻘﱡﻕ ﻤﻥ ﺍﻟﻤﻘﺎﺼﺩ‪ ،‬ﺒل ﺇﻥ ﺍﻹﻤﺎﻡ ﺍﺒﻥ ﻋﺎﺸﻭﺭ‪ ،‬ﺘﺠﺎﻭﺯ ﻓﻲ ﻤﻘﺎﺼﺩﻩ ﺍﻟﺤﺩﻴﺙ ﻋﻥ ﻫﺫﻩ‬

‫ﺍﻟﻤﺴﺎﻟﻙ‪ ،‬ﻭﺍﻜﺘﻔﻰ ﺒﺫﻜﺭ ﺍﻟﻁﺭﻕ ﺍﻟﺘﻲ ﺘﺜﺒﺕ ﺒﻬﺎ ﺍﻟﻤﻘﺎﺼﺩ‪ ،‬ﻭﻗﺎل ﻤﺎ ﻨﺼﱡﻪ‪:‬‬

‫"‪ ..‬ﺃﺤﺴﺒﻙ ﻗﺩ ﻭﺜﻘﺕ ﻤﻤﺎ ﻗﺭﺭﺘﻪ ﻟﻙ ﺁﻨﻔﹰﺎ ﺒﺄﻥ ﻟﻠﺸﺭﻴﻌﺔ ﻤﻘﺎﺼﺩ ﻤﻥ ﺍﻟﺘﺸﺭﻴﻊ ﺒﺄﺩﻟ ٍﺔ‬

‫ﺤﺼل ﻟﻙ ﺍﻟﻌﻠﻡ ﺒﻬﺎ ﺘﺤﻘﻕ ﺍﻟﻐﺭﺽ ﻋﻠﻰ ﻭﺠﻪ ﺍﻹﺠﻤﺎل‪ ،‬ﻓﺘﻁﻠﻌﺕ ﺍﻵﻥ ﺇﻟﻰ ﻤﻌﺭﻓـﺔ‬ ‫ﺍﻟﻁﺭﻕ ﺍﻟﺘﻲ ﻨﺴﺘﻁﻴﻊ ﺃﻥ ﻨﺒﻠﻎ ﺒﻬﺎ ﺇﻟﻰ ﺃﻋﻴـﺎﻥ ﺍﻟﻤﻘﺎﺼـﺩ ﺍﻟﺸـﺭﻋﻴﺔ ﻓـﻲ ﻤﺨﺘﻠـﻑ‬

‫ﺍﻟﺘﺸﺭﻴﻌﺎﺕ‪ ،‬ﻭﻜﻴﻑ ﻨﺼل ﺇﻟﻰ ﺍﻻﺴﺘﺩﻻل ﻋﻠﻰ ﺘﻌﻴﻴﻥ ﻤﻘﺼ ٍﺩ ﻤﺎ ﻤﻥ ﺘﻠـﻙ ﺍﻟﻤﻘﺎﺼـﺩ‪..‬‬

‫ﻓﻌﻠﻴﻨﺎ ﺃﻥ ﻨﺭﺴﻡ ﻁﺭﺍﺌﻕ ﺍﻻﺴﺘﺩﻻل ﻋﻠﻰ ﻤﻘﺎﺼﺩ ﺍﻟﺸﺭﻴﻌﺔ ﺒﻤـﺎ ﺒﻠﻐﻨـﺎ ﺇﻟﻴـﻪ ﺒﺎﻟﺘﺄﻤـل‬ ‫ﻭﺒﺎﻟﺭﺠﻭﻉ ﺇﻟﻰ ﻜﻼﻡ ﺃﺴﺎﻁﻴﻥ ﺍﻟﻌﻠﻤﺎﺀ‪ ..‬ﺍﻟﻁﺭﻴﻕ ﺍﻷﻭل‪ :‬ﻭﻫـﻭ ﺃﻋﻅﻤﻬـﺎ‪ ،‬ﺍﺴـﺘﻘﺭﺍﺀ‬

‫ﺍﻟﺸﺭﻴﻌﺔ ﻓﻲ ﺘﺼﺭﻓﺎﺘﻬﺎ‪ ،‬ﻭﻫﻭ ﻋﻠﻰ ﻨﻭﻋﻴﻥ‪ :‬ﺍﻟﻨﻭﻉ ﺍﻷﻭل‪ :‬ﺃﻋﻅﻤﻬﻤﺎ‪ :‬ﺍﺴﺘﻘﺭﺍﺀ ﺍﻷﺤﻜﺎﻡ‬

‫ﺍﻟﻤﻌﺭﻭﻓﺔ ﻋﻠﻠﻬﺎ‪ ،‬ﺍﻵﺌل ﺇﻟﻰ ﺍﺴﺘﻘﺭﺍﺀ ﺘﻠﻙ ﺍﻟﻌﻠل ﺍﻟﻤﺜﺒﺘﺔ ﺒﻁﺭﻕ ﻤﺴﺎﻟﻙ ﺍﻟﻌﻠﱠﺔ ‪ ..‬ﺍﻟﻨـﻭﻉ‬

‫ﺍﻟﺜﺎﻨﻲ‪ :‬ﺍﺴﺘﻘﺭﺍﺀ ﺃﺩﻟﺔ ﺃﺤﻜﺎﻡ ﺍﺸﺘﺭﻜﺕ ﻓﻲ ﻋﻠﱠﺔ ﺒﺤﻴﺙ ﻴﺤﺼل ﻟﻨﺎ ﺍﻟﻴﻘﻴﻥ ﺒﺄﻥ ﺘﻠﻙ ﺍﻟﻌﻠﱠـﺔ‬ ‫ﻤﻘﺼﺩ ﻤﺭﺍﺩ ﻟﻠﺸﺎﺭﻉ‪ ..‬ﺍﻟﻁﺭﻴﻕ ﺍﻟﺜﺎﻨﻲ‪ :‬ﺃﺩﻟﺔ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻭﺍﻀﺤﺔ ﺍﻟﺩﻻﻟﺔ ﺍﻟﺘـﻲ ﻴﻀـﻌﻑ‬

‫ﺍﺤﺘﻤﺎل ﺃﻥ ﻴﻜﻭﻥ ﺍﻟﻤﺭﺍﺩ ﻤﻨﻬﺎ ﻏﻴﺭ ﻤﺎ ﻫﻭ ﻅﺎﻫﺭﻫﺎ ﺒﺤﺴﺏ ﺍﻻﺴﺘﻌﻤﺎل ﺍﻟﻌﺭﺒﻲ ﺒﺤﻴـﺙ‬

‫ﻻ ﻴﺸﻙ ﻓﻲ ﺍﻟﻤﺭﺍﺩ ﻤﻨﻬﺎ ﺇﻻ ﺸﺎﺀ ﺃﻥ ﻴﺩﺨل ﻋﻠﻰ ﻨﻔﺴﻪ ﺸﻜﹰﺎ ﻻ ﻴﻌﺘ ﱡﺩ ﺒـﻪ ‪ ..‬ﺍﻟﻁﺭﻴـﻕ‬

‫ﺍﻟﺜﺎﻟﺙ‪ :‬ﺍﻟﺴﻨﱠﺔ ﺍﻟﻤﺘﻭﺍﺘﺭﺓ‪ ،‬ﻭﻫﺫﺍ ﺍﻟﻁﺭﻴﻕ ﻻ ﻴﻭﺠﺩ ﻟﻪ ﻤﺜﺎل ﺇﻻ ﻓـﻲ ﺤـﺎﻟﻴﻥ ‪ :‬ﺍﻟﺤـﺎل‬ ‫ﺍﻷﻭل‪ :‬ﺍﻟﻤﺘﻭﺍﺘﺭ‬

‫ﻼ ﻤﻥ ﺍﻟﻨﺒـﻲ‬ ‫ﺍﻟﻤﻌﻨﻭﻱ ﺍﻟﺤﺎﺼل ﻤﻥ ﻤﺸﺎﻫﺩﺓ ﻋﻤﻭﻡ ﺍﻟﺼﺤﺎﺒﺔ ﻋﻤ ﹰ‬

‫) ‪ ( ‬ﻓﻴﺤﺼل ﻟﻬﻡ ﻋﻠﻡ ﺒﺘﺸﺭﻴﻊ ﻓﻲ ﺫﻟﻙ ﻴﺴﺘﻭﻱ ﻓﻴﻪ ﺠﻤﻴﻊ ﺍﻟﻤﺸﺎﻫﺩﻴﻥ‪ ..‬ﺍﻟﺤﺎل ﺍﻟﺜﺎﻨﻲ‬

‫‪ :‬ﺘﻭﺍﺘﺭ ﻋﻤﻠﻲ ﻴﺤﺼل ﻵﺤﺎﺩ ﺍﻟﺼﺤﺎﺒﺔ ﻤﻥ ﺘﻜﺭّﺭ ﻤﺸﺎﻫﺩﺓ ﺃﻋﻤـﺎل ﺭﺴـﻭل ﺍﷲ )‪(‬‬ ‫ﺒﺤﻴﺙ ﻴﺴﺘﺨﻠﺹ ﻤﻥ ﻤﺠﻤﻭﻋﻬﺎ ﻤﻘﺼﺩﺍ ﺸﺭﻋﻴﺎ‪" ..‬‬

‫)‪(1‬‬

‫ﻭﻟﺌﻥ ﺘﺠﺎﻭﺯ ﺍﻟﻌﺎﻟﻤﺎﻥ ﺍﻟﺠﻠﻴﻼﻥ ﺍﻟﺘﻌﺭﱡﺽ ﻟﻤﺴﺎﻟﻙ ﺍﻟﺘﺤﻘﱡﻕ ﻤﻥ ﺇﻨﺠﺎﺯ ﻭﺘﺤﻘﱡـﻕ‬

‫ﺍﻟﻤﻘﺎﺼﺩ ﺍﻟﺸﺭﻋﻴﺔ ﻓﻲ ﻤﺩﻭﻨﺘﻴﻬﻤﺎ‪ ،‬ﻓﺈﻥ ﺍﻟﺒﺎﺤﺜﻴﻥ ﺍﻟﻤﻌﺎﺼﺭﻴﻥ ﻓﻲ ﺍﻟﻔﻜـﺭ ﺍﻟﻤﻘﺎﺼـﺩﻱ‬

‫ﺙ ﻤﻔﺼل‬ ‫ﺘﺎﺒﻌﻭﻫﻤﺎ ﻓﻲ ﻫﺫﺍ ﺍﻟﺸﺄﻥ‪ ،‬ﻭﻟﻡ ﻴﻌﻨﻭﺍ ‪-‬ﺤﺴﺏ ﻤﻁﺎﻟﻌﺘﻨﺎ ﺍﻟﻤﺘﻭﺍﻀﻌﺔ‪ -‬ﺒﺄﻱ ﺤﺩﻴ ٍ‬

‫)‪(1‬‬

‫ﺍﻨﻅﺭ‪ :‬ﻤﻘﺎﺼﺩ ﺍﻟﺸﺭﻴﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻻﺒﻥ ﻋﺎﺸﻭﺭ ـ ﻤﺭﺠﻊ ﺴﺎﺒﻕ ـ ﺹ‪136‬ـ ‪ 140‬ﺒﺘﺼـﺭﻑ‬ ‫ﻭﺍﺨﺘﺼﺎﺭ‪.‬‬

‫ﺍﻟﺘﻜﺎﻤل ﺒﻴﻥ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻭﻤﻨﺎﻫﺞ ﺍﻟﺒﺤﺙ‬

‫ﺩ‪ .‬ﻗﻁﺏ ﻤﺼﻁﻔﻰ ﺴﺎﻨﻭ‬

‫ﺤﻭل ﻫﺫﺍ ﺍﻟﻤﻭﻀﻭﻉ ﺍﻟﺸﺎﺌﻙ ﻤﻥ ﺍﻟﺩﺭﺱ ﺍﻟﻤﻘﺎﺼﺩﻱ‪ ،‬ﻭﺇﻨﱠﻤﺎ ﺍﺴﺘﻐﻔﻠﻭﻩ ﻭﺘﺠﺎﻭﺯﻭﻩ ﻓـﻲ‬ ‫ﺩﺭﺍﺴﺎﺘﻬﻡ ﺍﻟﻤﺴﺘﻔﻴﻀﺔ ﺤﻭل ﺍﻟﻤﻘﺎﺼﺩ ﻭﻤﺴﺎﻟﻙ ﺍﻟﻜﺸﻑ ﻋﻨﻬﺎ ﻭﻁﺭﻕ ﺍﻟﺘﻌﺭﻑ ﻋﻠﻴﻬﺎ )‪.(1‬‬

‫ﻭﻟﻬﺫﺍ‪ ،‬ﻜﻠﻪ‪ ،‬ﻓﻼ ﻏﺭﻭ ﺃﻥ ﻴﻐﻴﺏ ﺘﻨﺎﻭل ﻫﺫﺍ ﺍﻟﺠﺎﻨﺏ ﻤﻥ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼـﺩﻱ ﻓـﻲ‬

‫ﺍﻟﻤﺩﻭﻨﺎﺕ ﺍﻷﺼﻭﻟﻴﺔ ﺍﻟﻘﺩﻴﻤﺔ ﻭﺍﻟﺤﺩﻴﺜﺔ ﺍﻟﺘﻲ ﺘﻌﺭﻀﺕ ﻟﻠﺤﺩﻴﺙ ﻋﻥ ﻤﻘﺎﺼﺩ ﺍﻟﺸﱠﺭﻉ‪ ،‬ﻭﻻ‬

‫ل ﺜﻤﺔ ﺴﻜﻭﺕ ﺠﻤﺎﻋﻲ ﻋﻥ ﻫﺫﺍ ﺍﻟﺠﺎﻨﺏ ﻤﻥ ﺍﻟﻬﻡ ﺍﻟﻤﻘﺎﺼﺩﻱ ﺍﻟﻤﻌﺎﺼـﺭ‪،‬‬ ‫ﻋﺠﺏ ﺃﻥ ﻴﻅ ﱠ‬

‫ل ﺍﻟﻤﺴﺎﺱ ﺇﻟـﻰ‬ ‫ﺍﻷﻤﺭ ﺍﻟﺫﻱ ﻴﺠﻌﻠﻨﺎ ﻨﻨﺘﻬﻲ ﺇﻟﻰ ﺘﻘﺭﻴﺭ ﺍﻟﻘﻭل ﺒﺄﻥ ﺍﻟﺤﺎﺠﺔ ﺍﻟﻴﻭﻡ ﻤﺎﺴﺔ ﻜ ﱠ‬

‫ﺇﻴﻼﺀ ﻫﺫﺍ ﺍﻟﺠﺎﻨﺏ ﺍﻟﻤﺯﻴﺩ ﻤﻥ ﺍﻻﻫﺘﻤﺎﻡ ﻭﺍﻟﺩﺭﺍﺴﺔ ﻭﺍﻟﺘﺤﻘﻴﻕ‪ ،‬ﻭﺫﻟﻙ ﻷﻨﱠﻪ ﻤﻥ ﺨﻼل ﻫﺫﻩ‬

‫ﺍﻟﻤﺴﺎﻟﻙ‪ ،‬ﻴﻤﻜﻥ ﺍﻟﺘﺄﻜﱡﺩ ﻤﻥ ﻤﺩﻯ ﺼﺤﺔ ﺍﻟﻤﻘﺎﺼﺩ ﺍﻟﻤﺴﺘﺨﻠﺼﺔ ﻤﻥ ﺍﻟﻨﺼﻭﺹ ﻤﻥ ﺠﻬﺔٍ‪،‬‬

‫ﻭﻤﻥ ﻤﺩﻯ ﻤﻘﺩﺭﺓ ﻭﻜﻔﺎﺀﺓ ﻭﺴﺎﺌل ﺘﻁﻭﻴﻊ ﺍﻟﻭﺍﻗﻊ ﺍﻹﻨﺴﺎﻨﻲ ﻟﻤﺭﺍﺩ ﺍﻟﺸـﺎﺭﻉ ﻭﻤﻘﺎﺼـﺩﻩ‬

‫ﺍﻟﻌﻠﻴﺎ ﻤﻥ ﺠﻬ ٍﺔ ﺃﺨﺭﻯ‪.‬‬

‫ﺇﻥ ﻓﻜﺭﺓ ﺍﻟﺘﻜﺎﻤل ﺍﻟﺘﻲ ﻨﺩﻋﻭ ﺇﻟﻴﻬﺎ ﻓﻲ ﻫﺫﻩ ﺍﻟﺩﺭﺍﺴﺔ‪ ،‬ﺘﺘﺨﺫ ﻤﻥ ﻫـﺫﻩ ﺍﻟﻤﺴـﺄﻟﺔ‬

‫ﻗﻀﻴ ﹰﺔ ﺠﻭﻫﺭﻴﺔﹰ‪ ،‬ﻭﺘﺭﻯ ﺃﻨﱠﻬﺎ ﺘﺴﺘﺤﻕ ﻜل ﺍﻻﻫﺘﻤﺎﻡ ﻭﻜل ﺍﻟﻌﻨﺎﻴﺔ‪ ،‬ﺃﺴﻭ ﹰﺓ ﺒﺄﺨﺘﻬﺎ ﺍﻟﻤﺘﻤﺜﻠـﺔ‬

‫ﻓﻲ ﻤﺴﺎﻟﻙ ﺍﻟﻜﺸﻑ ﻋﻥ ﺍﻟﻤﻘﺎﺼﺩ ‪ .‬ﺇﺫ ﺃﻥ ﺍﻻﻜﺘﻔﺎﺀ ﺒﺎﻟﻭﺼﻭل ﺍﻟﻤﺠﺭﺩ ﺇﻟـﻰ ﺍﻟﻤﻘﺎﺼـﺩ‬

‫ﺍﻟﺸﺭﻋﻴﺔ ﻋﺒﺭ ﻤﺴﺎﻟﻜﻬﺎ ﺍﻟﻤﺫﻜﻭﺭﺓ ﻓﻲ ﺍﻟﻤﺩﻭﻨﺎﺕ ﺍﻷﺼﻭﻟﻴﺔ ﻭﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﻘﺩﻴﻤﺔ ﻭﺍﻟﺤﺩﻴﺜﺔ‬

‫ﺤﻭل ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ‪ ،‬ﻤﻊ ﻋﺩﻡ ﻋﺭﺽ ﺘﻠﻙ ﺍﻟﻤﻘﺎﺼﺩ ﺍﻟﻤﺴﺘﺨﻠﺼﺔ ﻋﻠـﻰ ﺍﻟﺘﺠﺭﻴـﺏ‬

‫ﻭﺍﻟﺘﺤﻘﻴﻕ ﻭﺍﻟﺩﺭﺍﺴﺔ ﻟﻠﺘﺄﻜﱡﺩ ﻤﻥ ﻤﺩﻯ ﺇﻨﺠﺎﺯﻫﺎ ﻭﺘﺤﻘﻘﻬﺎ ﻓﻲ ﺃﺭﺽ ﺍﻟﻭﺍﻗﻊ‪ ،‬ﻻ ﻴﻤﻜﻥ ﻟـﻪ‬

‫ﻁ ﺴـﺩﻴ ٍﺩ ﺒـﻴﻥ‬ ‫ﺃﻥ ﻴﺤﻘﻕ ﺍﻟﻐﺎﻴﺔ ﺍﻟﻤﺭﺘﺠﺎﺓ ﻤﻥ ﺍﻟﺒﺤﺙ ﺍﻟﻤﻘﺎﺼﺩﻱ ﺍﻟﺭﺍﻤﻲ ﺇﻟﻰ ﺘﺤﻘﻴﻕ ﺭﺒ ٍ‬ ‫ﻭﺤﻲ ﺍﻟﺴﻤﺎﺀ ﻭﻭﺍﻗﻊ ﺍﻷﺭﺽ ‪ .‬ﻭﻟﻬﺫﺍ‪ ،‬ﻓﺈﻨﱠﻪ ﻻ ﻤﻨـﺎﺹ ﻤـﻥ ﺍﻟﺘﻜﺎﻤـل ﺒـﻴﻥ ﺍﻟﻔﻜـﺭ‬

‫)‪(1‬‬

‫ﺍﻨﻅﺭ‪ :‬ﻋﻠﻰ ﺴﺒﻴل ﺍﻟﻤﺜﺎل‪ :‬ﻨﻅﺭﻴﺔ ﺍﻟﻤﻘﺎﺼﺩ ﻋﻨﺩ ﺍﻟﺸﺎﻁﺒﻲ ﻟﻠﺩﻜﺘﻭﺭ ﺍﻟﺭﻴﺴﻭﻨﻲ‪ ،‬ﻓﻌﻠﻰ ﺍﻟﺭﻏﻡ ﻤـﻥ‬ ‫ﺍﻟﺠﻬﻭﺩ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺠﺒﺎﺭﺓ ﺍﻟﺘﻲ ﺒﺫﻟﻬﺎ ﻓﻲ ﺼﻴﺎﻏﺔ ﻫﺫﻩ ﺍﻟﻨﻅﺭﻴﺔ ﻭﺘﻭﻀﻴﺢ ﺍﻟﻔﻜﺭﺓ‪ ،‬ﻏﻴـﺭ ﺃﻨﹼـﻪ ﻟـﻡ‬ ‫ﻴﺘﻁﺭﻕ ﺇﻟﻰ ﻫﺫﺍ ﺍﻟﺒﻌﺩ ﻓﻲ ﺍﻟﻬﻡ ﺍﻟﻤﻘﺎﺼﺩﻱ‪ ،‬ﻭﻜﺫﻟﻙ ﻜﺎﻥ ﺼﻨﻴﻊ ﺍﻷﺴﺘﺎﺫ ﺍﻟﺤﺴﻨﻲ ﻓﻲ ﻜﺘﺎﺒﻪ ﻨﻅﺭﻴﺔ‬

‫ﺙ ﻋﻠﻤﻲ ﻤﻨﻬﺠﻲ ﻋﻥ ﻁﺭﻕ ﺇﺜﺒـﺎﺕ ﺍﻟﻤﻘﺎﺼـﺩ‬ ‫ﺍﻟﻤﻘﺎﺼﺩ ﻋﻨﺩ ﺍﺒﻥ ﻋﺎﺸﻭﺭ‪ ،‬ﺤﻴﺙ ﺍﺴﺘﻐﻔل ﺃﻱ ﺤﺩﻴ ٍ‬ ‫ﻋﻠﻰ ﺍﻟﺭﻏﻡ ﻤﻤﺎ ﺃﻭﻻﻩ ﺍﺒﻥ ﻋﺎﺸﻭﺭ ﻤﻥ ﺃﻫﻤﻴﺔ ﻟﻬﺫﺍ ﺍﻟﻤﻭﻀﻭﻉ‪ ،‬ﻭﺃﻀﻑ ﺇﻟـﻰ ﻫـﺫﺍ ﺃﻥ ﺍﻷﺴـﺘﺎﺫ‬ ‫ﺍﻟﺤﺴﻨﻲ ﻟﻡ ﻴﺸﺭ ﻤﻥ ﻗﺭﻴﺏ ﺃﻭ ﺒﻌﻴ ٍﺩ ﺇﻟﻰ ﺍﻟﺒﻌﺩ ﺍﻟﻤﺫﻜﻭﺭ ﻓﻲ ﻜﺘﺎﺒﻪ ﺍﻟﻤﺫﻜﻭﺭ‪.‬‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪2001 ،(1‬ﻡ ‪1422/‬ﻫـ‬

‫ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻔﻠﺴﻔﺔ‬

‫ﺍﻟﻤﻘﺎﺼﺩﻱ ﻭﺒﻴﻥ ﻤﻨﺎﻫﺞ ﺍﻟﺒﺤﺙ ﺍﻟﺘﻲ ﻴﻤﻜﻥ ﻟﻬﺎ ﺃﻥ ﺘﺴﻬﻡ ﺒﺼﻭﺭ ٍﺓ ﻓﻌﺎﻟ ٍﺔ ﻓﻲ ﺘﺤﻘﻴﻕ ﻫﺫﺍ‬

‫ﺍﻟﺠﺎﻨﺏ ﺍﻟﻬﺎﻡ ﻤﻥ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ‪.‬‬

‫ﺇﻥ ﻓﻲ ﻤﻨﺎﻫﺞ ﺍﻟﺒﺤﺙ ﻤﻨﺎﻫﺞ ﻭﻁﺭﺍﺌﻕ ﻴﻤﻜﻥ ﻟﻬﺎ ﺃﻥ ﺘﺴﺩ ﻫـﺫﻩ ﺍﻟﺜﻐـﺭﺓ ﻓـﻲ‬

‫ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﺸﺭﻋﻴﺔ ﺒﺸﻜل ﻋﺎﻡ‪ ،‬ﻭﻓﻲ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﻤﻘﺎﺼﺩﻴﺔ ﺒﺸﻜل ﺨﺎﺹ‪ ،‬ﻭﺫﻟـﻙ ﻷﻥ‬ ‫ﻤﻨﺎﻫﺞ ﺍﻟﺒﺤﺙ ﻓﻲ ﺃﺼﻠﻬﺎ ﻤﻨﺎﻫﺞ ﺼﻤﻤﺕ ﻹﻋﺎﻨﺔ ﺍﻟﺒﺎﺤﺜﻴﻥ ﻋﻠﻰ ﺤﺴـﻥ ﺘﻔﻬـﻡ ﺍﻟﻔـﺭﺩ‬

‫ﻭﺍﻟﻭﺍﻗﻊ ﺍﻟﺫﻱ ﻴﻌﻴﺵ ﻓﻴﻪ ﻭﻴﺘﺄﺜﺭ ﺒﻪ ﻭﻴﺅﺜﺭ ﻓﻴﻪ‪ ،‬ﻜﻤﺎ ﺃﻨﱠﻬﺎ ﻗﺎﺩﺭﺓ ﻋﻠﻰ ﺘﺯﻭﻴـﺩ ﺍﻟﺒـﺎﺤﺜﻴﻥ‬

‫ﺕ ﺃﺴﺎﺴﻴ ٍﺔ ﺤﻭل ﻤ ﻻﺕ ﺍﻟﻭﻗﻭﻉ ﺍﻟﻔﻌﻠﻲ ﻷﺤﻜﺎﻡ ﺍﻟﺸﺭﻉ ﻭﻤﻘﺎﺼﺩﻩ‪ ،‬ﻭﻟﻘﺩ ﺃﻜﱠﺩ ﻫﺫﺍ‬ ‫ﺒﻤﻌﻠﻭﻤﺎ ٍ‬

‫ﻕ ﻗﻴﻡ ﻟﻪ ﻋﻠﻰ ﺃﻫﻤﻴﺔ ﻫـﺫﺍ‬ ‫ﺍﻟﺒﻌﺩ ﻓﻲ ﻫﺫﻩ ﺍﻟﻤﻨﺎﻫﺞ ﺍﻟﺩﻜﺘﻭﺭ ﻋﺒﺩ ﺍﻟﻤﺠﻴﺩ ﺍﻟﻨﺠﺎﺭ ﻓﻲ ﺘﻌﻠﻴ ٍ‬

‫ﺍﻟﻤﻭﻀﻭﻉ‪ ،‬ﻭﻗﺎل ﻤﺎ ﻨﺼﱡﻪ‪ ":‬ﺇﻥ ﺍﻟﻌﻠﻡ ﺒﺎﻟﻭﺍﻗﻊ ﺍﻹﻨﺴﺎﻨﻲ ‪ ..‬ﻴﺴﺘﻠﺯﻡ ﺍﺴﺘﺨﺩﺍﻡ ﺠﻤﻠ ٍﺔ ﻤـﻥ‬

‫ﻭﺴﺎﺌل ﺍﻟﻤﻌﺭﻓﺔ ﺍﻟﺘﻲ ﺘﻜﺸﻑ ﻋﻥ ﺍﻟﺠﻭﺍﻨﺏ ﺍﻟﻤﺨﺘﻠﻔﺔ )ﻓﻲ ﻁﺒﻴﻌﺔ ﺍﻟﻔﻌل ﺍﻹﻨﺴﺎﻨﻲ ﻓـﻲ‬

‫ﺫﺍﺘﻪ ﻭﺘﻔﺎﺼﻴل ﺃﺤﺩﺍﺜﻪ‪ ،‬ﻭﺩﻭﺍﻓﻌﻪ ﻭﺃﺴﺒﺎﺒﻪ ﺍﻟﻤﺒﺎﺸﺭﺓ ﻭﻏﻴﺭ ﺍﻟﻤﺒﺎﺸﺭﺓ‪ ،‬ﻭﺍﻵﺜﺎﺭ ﻭﺍﻟﻨﺘـﺎﺌﺞ‬

‫ﺍﻟﺘﻲ ﺘﻨﺸﺄ ﻋﻥ ﺍﻟﻔﻌل( ﻤﺜل ﻋﻠﻭﻡ ﺍﻟﻨﻔﺱ‬

‫ﻭﺍﻻﺠﺘﻤﺎﻉ ﻭﺍﻹﺤﺼـﺎﺀ ﻭﺍﻻﻗﺘﺼـﺎﺩ‪ ..‬ﺇﻥ‬

‫ﺨﻼﺼﺔ ﺍﻟﻤﻌﺭﻓﺔ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻴﻨﺒﻐﻲ ﺃﻥ ﺘﺴﺘﺨﺩﻡ ﻓﻲ ﺍﺴﺘﻜﺸﺎﻑ ﺤﻘﻴﻘﺔ ﺍﻟﻭﺍﻗﻊ‬ ‫ﺍﻹﻨﺴﺎﻨﻲ‪.(1)"..‬‬

‫ﻭﻴﺯﻴﺩ ﻫﺫﺍ ﺍﻷﻤﺭ ﺘﺄﻜﻴﺩﺍ ﻭﺘﻘﺭﻴﺭﺍ ﺍﻷﺴﺘﺎﺫ ﻋﻤﺭ ﻋﺒﻴﺩ ﻋﻨﺩ ﻤﺎ ﻗﺭﺭ ﺃﻥ ﻓﻬﻡ ﺍﻟﻭﺍﻗﻊ‬

‫ﺍﻹﻨﺴﺎﻨﻲ ﻭﺍﻟﺘﻌﺭﻑ ﻋﻠﻴﻪ ﺒﺩ ﱠﻗ ٍﺔ ﻻ ﻴﻤﻜﻥ ﻟﻪ ﺃﻥ ﻴﺘﺄﺘﻰ ﻤﻥ ﺨﻼل ﺍﻟﺭﺅﻯ ﺍﻟﺤﺴﻴﺭﺓ‪ ،‬ﺃﻭ‬ ‫ﺍﻟﻤﺠﺎﺯﻓﺎﺕ ﺍﻟﻘﺎﺼﺭﺓ‪ ،‬ﺃﻭ ﺍﻻﻨﻔﻌﺎﻻﺕ ﺍﻟﺘﻲ ﻴﺤﻜﻤﻬﺎ ﺭ ﱡﺩ ﺍﻟﻔﻌل ‪ ،‬ﻭﺇﻨﱠﻤﺎ ﻴﺘﻭﻗﻑ ﺇﺩﺭﺍﻙ‬

‫ﺍﻟﻭﺍﻗﻊ ﻓﻲ ﻨﻅﺭﻩ ﻋﻠﻰ ﻀﺭﻭﺭﺓ "‪..‬ﺍﺴﺘﻜﻨﺎﻩ ﺍﻟﺤﻘﺎﺌﻕ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﺘﺠﺎﻭﺯ ﺍﻟﺼﻭﺭﺓ ﺇﻟﻰ‬ ‫ﺍﻟﺤﻘﻴﻘﺔ‪ ،‬ﻭﺍﻜﺘﺸﺎﻑ ﺍﻟﻘﺎﻨﻭﻥ ﺍﻻﺠﺘﻤﺎﻋﻲ ‪ ،‬ﺃﻭ ﻗﺎﻨﻭﻥ ﺍﻟﺤﺭﻜﺔ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ‪..‬ﺍﻟﺫﻱ ﻴﻤﻜﻥ‬

‫ﻤﻥ ﺘﻔﺴﻴﺭ ﺍﻟﻅﻭﺍﻫﺭ ﻋﻠﻰ ﻭﺠﻬﻬﺎ ﺍﻟﺼﺤﻴﺢ ‪ ،‬ﻭﻴﺤﺩﺩ ﻤﻭﺍﻗﻊ ﺍﻟﻘﺼﻭﺭ ﻭﺃﺴﺒﺎﺏ ﺍﻟﺘﻘﺼﻴﺭ‪،‬‬ ‫ﻭﻴﺒﺼﺭ ﺍﻟﻌﻭﺍﻗﺏ ﻭﺍﻟﻤ ﻻﺕ ‪ ،‬ﻭﻻ ﺘﺨﺩﺸﻪ ﺍﻟﻨﺘﺎﺌﺞ ﺍﻟﻘﺭﻴﺒﺔ ﻭﺍﻟﺴﺭﻴﻌﺔ ‪ ،‬ﻭﺘﺄﺴﺭﻩ‬

‫ﺍﻻﻨﻔﻌﺎﻻﺕ‪ ..‬ﺇﻥ ﻭﺴﺎﺌل ﻭﺃﺩﻭﺍﺕ ﺴﺒﺭ ﺤﻘﻴﻘﺔ ﺍﻟﻤﺠﺘﻤﻊ‪ ،‬ﻭﻜﺸﻑ ﺨﻔﺎﻴﺎﻩ‪ ،‬ﻭﻤﻌﺭﻓﺔ ﻭﺍﻗﻌﻪ‪،‬‬ ‫ﻭﺘﺤﺩﻴﺩ ﻭﺠﻬﺎﺘﻪ ‪ ،‬ﺃﺼﺒﺤﺕ ﻋﻠﻭﻤﹰﺎ‪ .‬ﻓﻌﻠﻡ ﺍﻹﺤﺼﺎﺀ ﻭﺤﺼﺭ ﺍﻹﻤﻜﺎﻨﺎﺕ ﻭﺍﻻﺴﺘﻁﻼﻋﺎﺕ‬

‫)‪(1‬‬

‫ﺍﻨﻅﺭ‪ :‬ﺍﻟﻨﺠﺎﺭ‪ :‬ﺨﻼﻓﺔ ﺍﻹﻨﺴﺎﻥ ﺒﻴﻥ ﺍﻟﻭﺤﻲ ﻭﺍﻟﻌﻘل‪ :‬ﺒﺤﺙ ﻓﻲ ﺠﺩﻟﻴﺔ ﺍﻟﻨﺹ ﻭﺍﻟﻌﻘـل ﻭﺍﻟﻭﺍﻗـﻊ ‪،‬‬ ‫ﻭﺍﺸﻨﻁﻥ‪ ،‬ﺍﻟﻤﻌﻬﺩ ﺍﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ‪ ،‬ﻁﺒﻌﺔ ﺜﺎﻨﻴﺔ ‪1993 ،‬ﻡ ‪ ،‬ﺹ‪ 121‬ﺒﺎﺨﺘﺼﺎﺭ‪.‬‬

‫ﺍﻟﺘﻜﺎﻤل ﺒﻴﻥ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻭﻤﻨﺎﻫﺞ ﺍﻟﺒﺤﺙ‬

‫ﺩ‪ .‬ﻗﻁﺏ ﻤﺼﻁﻔﻰ ﺴﺎﻨﻭ‬

‫ﻭﺍﻟﻤﺴﺢ ﻭﺍﻟﺒﺤﺙ ﺍﻻﺠﺘﻤﺎﻋﻲ ﺒﻭﺴﺎﺌل ﻤﻨﻬﺠﻴ ٍﺔ ﻟﻠﺘﻘﻭﻴﻡ ﻟﻡ ﻴﻌﺩ ﺃﺭﻗﺎﻤﺎ ﺠﺎﻤﺩ ﹰﺓ‪..‬ﺤﺘﻰ ﺇﻥ‬

‫ﺍﺴﺘﻁﻼﻉ ﺍﻟﺭﺃﻱ ﻭﺍﻟﺘﻌﺭﻑ ﻋﻠﻰ ﺍﻟﺘﺤﻭﻻﺕ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﺃﺴﺒﺎﺒﻬﺎ‪ ،‬ﺃﺼﺒﺢ ﻋﻠﻤﺎ ﻭﻓﻨﺎ ‪..‬‬

‫ﻭﻟﻴﺴﺕ ﺍﻻﺴﺘﺒﻴﺎﻨﺎﺕ ﻭﻓﻨﻴﺔ ﻭﻀﻌﻬﺎ ﻭﻤﺎ ﻴﻁﺭﺡ ﻓﻴﻬﺎ ﻤﻥ ﺃﺴﺌﻠﺔٍ‪ ،‬ﻭﻤﺎ ﻴﺘﻭﺼل ﺇﻟﻴﻪ ﻤﻥ‬

‫ل ﺸﺄﻨﹰﺎ ﻓﻲ ﻓﻘﻪ ﺍﻟﻭﺍﻗﻊ ﻭﺍﻤﺘﻼﻙ ﻤﻔﺎﺘﺤﻪ‪ ،‬ﻭﺍﻟﺩﺨﻭل ﺇﻟﻴﻪ ﻤﻥ ﺃﺒﻭﺍﺒﻪ‪ ،‬ﺒﻌﻴﺩﺍ ﻋﻥ‬ ‫ﻨﺘﺎﺌﺞ‪ ،‬ﺒﺄﻗ ﱠ‬

‫ﺍﻟﻤﺠﺎﺯﻓﺎﺕ ﻭﺍﻟﺨﺒﻁ ﺍﻷﻋﺸﻰ‪.(1) "..‬‬

‫ﻭﻋﻠﻰ ﺍﻟﻌﻤﻭﻡ‪ ،‬ﻴﻤﻜﻨﻨﺎ ﺍﻻﻨﺘﻬﺎﺀ ﺇﻟﻰ ﺘﻘﺭﻴﺭ ﺍﻟﻘﻭل ﺒـﺄﻥ ﺍﻟﺘﻜﺎﻤـل ﺒـﻴﻥ ﺍﻟﻔﻜـﺭ‬

‫ﺍﻟﻤﻘﺎﺼﺩﻱ‪ ،‬ﻭﻤﻨﺎﻫﺞ ﺍﻟﺒﺤﺙ ﻓﻲ ﺍﻟﻌﻠﻭﻡ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺍﻟﻤﻌﺎﺼﺭﺓ‪ ،‬ﺒﺎﺕ ﻓﻲ ﻫﺫﺍ‬

‫ﻱ ﻤﺤﺎﻭﻟ ٍﺔ ﻟﻼﺴﺘﻬﺎﻨﺔ ﺒﻬﺫﺍ ﺍﻟﺘﻜﺎﻤل ﺃﻭ ﺍﻟﺘﻘﻠﻴـل‬ ‫ﺍﻟﻌﺼﺭ‪ ،‬ﺃﻤﺭﺍ ﻀﺭﻭﺭﻴﺎ ﻻ ﻤﻔﺭ ﻤﻨﻪ‪ ،‬ﻭﺃ ﱡ‬ ‫ﻤﻥ ﺃﻫﻤﻴﺘﻪ ‪ ،‬ﻓﺈﻨﱠﻬﺎ ﻻ ﺘﻌﺩﻭ ﺃﻥ ﺘﻜﻭﻥ ﺘﻌﻤﻴﻘﹰﺎ ﻭﺍﺴﺘﻤﺭﺍﺭﺍ ﻓﻲ ﺍﻟﺘﻁﺒﻴﻘﺎﺕ ﺍﻟﻌﺸﻭﺍﺌﻴﺔ ﻏﻴﺭ‬

‫ﺍﻟﻔﻌﺎﻟﺔ ﻷﺤﻜﺎﻡ ﺍﻟﺸﺭﻉ ﻭﻤﻘﺎﺼﺩﻩ ﺍﻟﻌﻠﻴﺔ ﻓﻲ ﻭﺍﻗﻊ ﺍﻟﻤﻜﻠﱠﻔﻴﻥ‪ ،‬ﻭﺭﺤﻡ ﺍﷲ ﺍﻹﻤﺎﻡ ﺍﻟﺸـﺎﻁﺒﻲ‬ ‫ﻋﻨﺩﻤﺎ ﻨﺒﻪ ﺫﺍﺕ ﻴﻭﻡ ﻋﻠﻰ ﺃﻫﻤﻴﺔ ﻭﻀﺭﻭﺭﺓ ﺍﻻﻟﺘﻔﺎﺕ ﺇﻟﻰ ﻤ ﻻﺕ ﺍﻟﻭﻗﻭﻉ ﺍﻟﻔﻌﻠﻲ ﻟﻸﻓﻌﺎل‬

‫ﺹ ﻤﺎ ﻗﺎﻟـﻪ‬ ‫ﻭﺍﻟﺘﺄﻜﱡﺩ ﻤﻥ ﻤﺩﻯ ﺇﻨﺠﺎﺯ ﻭﺘﺤﻘﱡﻕ ﻤﻘﺎﺼﺩ ﺍﻟﺸﺭﻉ ﻓﻲ ﺍﻟﻭﺍﻗﻊ ﺍﻟﻌﻤﻠﻲ‪ ،‬ﻭﻫﺫﺍ ﻨ ﱡ‬

‫ﺒﻬﺫﺍ ﺍﻟﺼﺩﺩ "‪ ..‬ﺍﻟﻨﻅﺭ ﻓﻲ ﻤ ﻻﺕ ﺍﻷﻓﻌﺎل ﻤﻌﺘﺒﺭ ﻤﻘﺼﻭﺩ ﺸﺭﻋﺎ‪ ،‬ﻜﺎﻨﺕ ﺍﻷﻓﻌﺎل ﻤﻭﺍﻓﻘ ﹰﺔ‬

‫ﺃﻭ ﻤﺨﺎﻟﻔﺔﹰ‪ ،‬ﻭﺫﻟﻙ ﺃﻥ ﺍﻟﻤﺠﺘﻬﺩ ﻻ ﻴﺤﻜﻡ ﻋﻠﻰ ﻓﻌل ﻤﻥ ﺍﻷﻓﻌﺎل ﺍﻟﺼﺎﺩﺭﺓ ﻋﻥ ﺍﻟﻤﻜﻠﱠﻔـﻴﻥ‬

‫ﺒﺎﻹﻗﺩﺍﻡ ﺃﻭ ﺒﺎﻹﺤﺠﺎﻡ ﺇﻻ ﺒﻌﺩ ﻨﻅﺭﻩ ﺇﻟﻰ ﻤﺎ ﻴﺅﻭل ﺇﻟﻴﻪ ﺫﻟﻙ ﺍﻟﻔﻌل‪ ،‬ﻤﺸﺭﻭﻋﺎ ﻟﻤﺼـﻠﺤﺔ‬

‫ﻓﻴﻪ ﺘﺴﺘﺠﻠﺏ‪ ،‬ﺃﻭ ﻟﻤﻔﺴﺩ ٍﺓ ﺘﺩﺭﺃ‪ ،‬ﻭﻟﻜﻥ ﻟﻪ ﻤ ل ﻋﻠﻰ ﺨﻼﻑ ﻤﺎ ﻗﺼﺩ ﻓﻴﻪ‪ ،‬ﻭﻗـﺩ ﻴﻜـﻭﻥ‬ ‫ﻏﻴﺭ ﻤﺸﺭﻭﻉ ﻟﻤﻔﺴﺩ ٍﺓ ﺘﻨﺸﺄ ﻋﻨﻪ‪ ،‬ﺃﻭ ﻤﺼﻠﺤ ٍﺔ ﺘﻨﺩﻓﻊ ﺒﻪ‪ ،‬ﻭﻟﻜﻥ ﻟﻪ ﻤ ل ﻋﻠﻰ ﺨﻼﻑ ﺫﻟﻙ‪،‬‬

‫ﻓﺈﺫﺍ ﺃﻁﻠﻕ ﺍﻟﻘﻭل ﻓﻲ ﺍﻷﻭل ﺒﺎﻟﻤﺸﺭﻭﻋﻴﺔ‪ ،‬ﻓﺭﺒﻤﺎ ﺃﺩﻯ ﺍﺴﺘﺠﻼﺏ ﺍﻟﻤﺼﻠﺤﺔ ﻓﻴـﻪ ﺇﻟـﻰ‬

‫ﻤﻔﺴﺩ ٍﺓ ﺘﺴﺎﻭﻱ ﺍﻟﻤﺼﻠﺤﺔ ﺃﻭ ﺘﺯﻴﺩ ﻋﻠﻴﻬﺎ‪ ،‬ﻓﻴﻜﻭﻥ ﻫـﺫﺍ ﻤﺎﻨﻌـﹰﺎ ﻤـﻥ ﺇﻁـﻼﻕ ﺍﻟﻘـﻭل‬

‫ﺒﺎﻟﻤﺸﺭﻭﻋﻴﺔ‪ ،‬ﻭﻜﺫﻟﻙ ﺇﺫﺍ ﺃﻁﻠﻕ ﺍﻟﻘﻭل ﻓﻲ ﺍﻟﺜﺎﻨﻲ ﺒﻌﺩﻡ ﺍﻟﻤﺸﺭﻭﻋﻴﺔ‪ ،‬ﺭﺒﻤﺎ ﺃﺩﻯ ﺫﻟﻙ ﺇﻟﻰ‬

‫ﺍﺴﺘﺩﻓﺎﻉ ﺍﻟﻤﻔﺴﺩﺓ ﺇﻟﻰ ﻤﻔﺴﺩ ٍﺓ ﺘﺴﺎﻭﻱ ﺃﻭ ﺘﺯﻴﺩ‪ ،‬ﻓﻼ ﻴﺼﺢ ﺍﻟﻘﻭل ﺒﻌـﺩﻡ ﺍﻟﻤﺸـﺭﻭﻋﻴﺔ‪"..‬‬ ‫)‪(1‬‬

‫ﺍﻨﻅﺭ‪ :‬ﻋﻤﺭ ﻋﺒﻴﺩ ﺤﺴﻨﺔ‪ :‬ﺘﻘﺩﻴﻡ ﻜﺘﺎﺏ‪ :‬ﻓﻘﻪ ﺍﻟﻭﺍﻗﻊ ﺃﺼﻭل ﻭﻀﻭﺍﺒﻁ ﻟﻤﺅﻟﻔﻪ ﺃﺤﻤﺩ ﺒﻭﻋﻭﺩ ‪ ،‬ﻗﻁﺭ‪،‬‬ ‫ﻭﺯﺍﺭﺓ ﺍﻷﻭﻗﺎﻑ ﻭﺍﻟﺸﺅﻭﻥ ﺍﻹﺴﻼﻤﻴﺔ‪ ،‬ﻁﺒﻌﺔ ﺃﻭﻟـﻰ‪ ،‬ﻋـﺎﻡ ‪2000‬ﻡ ‪ ،‬ﺹ‪ 33‬ـ‪ 35‬ﺒﺘﺼـﺭﻑ‬ ‫ﻭﺍﺨﺘﺼﺎﺭ‪.‬‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪2001 ،(1‬ﻡ ‪1422/‬ﻫـ‬

‫ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻔﻠﺴﻔﺔ‬

‫)‪.(2‬ﻓﺼﻔﻭﺓ ﺍﻟﻘﻭل ﺃﻨﱠﻪ ﻟﻴﺱ ﻤﻥ ﻤﺭﻴ ٍﺔ ﺃﻥ ﺒﺎﻹﻤﻜﺎﻥ ﻜل ﺍﻹﻤﻜﺎﻥ ﺇﺤﺩﺍﺙ ﺘﻜﺎﻤل ﺃﻤﻴﻥ ﺒﻴﻥ‬

‫ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻭﻤﻨﺎﻫﺞ ﺍﻟﺒﺤﺙ ﻓﻲ ﺍﻟﻌﻠـﻭﻡ ﺍﻹﻨﺴـﺎﻨﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴـﺔ‪ ،‬ﻓﺎﻟﻤﻘﺎﺼـﺩ‬ ‫ﺕ ﻜﺎﻤﻨ ﹰﺔ ﻭﺜﺎﻭﻴ ﹰﺔ ﺒﻴﻥ ﺠﻨﺒﺎﺕ ﻨﺼﻭﺹ ﺍﻟﻭﺤﻲ‬ ‫ﺍﻟﺸﺭﻋﻴﺔ ﺒﻭﺼﻔﻬﺎ ﻤﻌﺎﻨﻲ ﻭﺃﺴﺭﺍﺭ ﻭﻏﺎﻴﺎ ٍ‬

‫ﺕ ﺒﺤﺜﻴ ٍﺔ ﺍﺠﺘﻬﺎﺩﻴﺔ‪ ،‬ﻴﺴـﺘﻌﺎﻥ ﺒﻬـﺎ ﻤـﻥ ﺃﺠـل‬ ‫ﻜﺘﺎﺒﹰﺎ ﻭﺴ ﱠﻨﺔﹰ‪ ،‬ﺘﺤﺘﺎﺝ ﺇﻟﻰ ﻤﻨﺎﻫﺞ ﻭﺃﺩﻭﺍ ٍ‬

‫ﺤﻜﹶـﻡ ﺍﻟﻤـﺭﺍﺩﺓ ﷲ ﻓـﻲ‬ ‫ﺍﻟﻭﺼﻭل ﺇﻟﻰ ﺘﻠﻙ ﺍﻷﻫﺩﺍﻑ ﻭﺍﻟﻤﻌﺎﻨﻲ ﻭﺍﻷﺴﺭﺍﺭ ﻭﺍﻟﻐﺎﻴﺎﺕ ﻭﺍﻟ ِ‬ ‫ﺘﺸﺭﻴﻌﺎﺘﻪ ﺍﻟﻤﺨﺘﻠﻔﺔ ﻤﻥ ﺃﺠل ﻤﺼﻠﺤﺔ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﻭﺍﻋﺘﺒﺎﺭﺍ ﺒﺄﻥ ﻤﻨﺎﻫﺞ ﺍﻟﺒﺤﺙ ﻋﺒﺎﺭﺓ ﻋـﻥ‬

‫ﺘﻠﻙ ﺍﻷﺴﺎﻟﻴﺏ ﻭﺍﻟﻁﺭﺍﺌﻕ ﻭﺍﻷﺩﻭﺍﺕ ﺍﻟﺒﺤﺜﻴﺔ ﺍﻟﺘﻲ ﺘﻭﻅﱠﻑ ﻤﻥ ﺃﺠـل ﺍﻟﺘﺤﺼـل ﻋﻠـﻰ‬

‫ﺇﺤﺼﺎﺀﺍﺕ ﺃﻭ ﻤﻌﻠﻭﻤﺎﺕ ﻻﺯﻤﺔ ﺤﻭل ﻤﻭﻀﻭﻉ ﻤﻥ ﺍﻟﻤﻭﻀﻭﻋﺎﺕ ﺍﻟﻤﻌﺭﻭﻀﺔ ﻟﻠﺩﺭﺍﺴﺔ‬ ‫ﻭﺍﻟﺘﺤﻘﻴﻕ ‪.‬‬

‫ﻋﻠﻰ ﺃﻨﱠﻪ ﻤﻥ ﺍﻟﺠﺩﻴﺭ ﺒﺎﻟﺘﻨﺒﻴﻪ ﺃﻨﱠﻪ ﺇﺫﺍ ﻜﺎﻥ ﺒﻌﺽ ﺍﻷﺌﻤﺔ ﻜﺎﻟﺸﺎﻁﺒﻲ ﻭﺍﺒﻥ ﻋﺎﺸﻭﺭ‬

‫ﺫﻜﺭﻭﺍ ﻋﺩﺩﺍ ﻤﻥ ﺍﻟﻭﺴﺎﺌل ﻭﺍﻟﻁﺭﺍﺌﻕ ﺍﻟﺘﻲ ﻴﻤﻜﻥ ﺍﻻﺴﺘﻌﺎﻨﺔ ﺒﻬﺎ ﻓﻲ ﺍﻟﻜﺸﻑ ﻋﻥ ﺍﻟﻤﻘﺎﺼﺩ‬ ‫ﺍﻟﺸﺭﻋﻴﺔ‪ ،‬ﻓﺈﻨﱠﻬﻡ ﻟﻡ ﻴﻘﺼﺩﻭﺍ ﻤﻤﺎ ﺫﻜﺭﻭﻩ ﺤﺼﺭ ﻤﺴﺎﻟﻙ ﺍﻟﻜﺸﻑ ﻓـﻲ ﺘﻠـﻙ ﺍﻟﻁﺭﺍﺌـﻕ‬

‫ﺕ ﺒﻌﻀﺎ‬ ‫ﻕ ﻭﺠﻬﺎ ٍ‬ ‫ﻭﺍﻟﺠﻬﺎﺕ ﺍﻟﺘﻲ ﺍﻨﺘﻬﻭﺍ ﺇﻟﻴﻬﺎ‪ ،‬ﺒل ﻻ ﻴﻌﺩﻭ ﺃﻥ ﻴﻜﻭﻥ ﻤﺎ ﺫﻜﺭﻭﻩ ﻤﻥ ﻁﺭ ٍ‬

‫ل ﻋﻠﻰ ﻫـﺫﺍ‬ ‫ﻤﻥ ﺍﻟﻁﺭﻕ ﻭﺍﻟﺠﻬﺎﺕ ﺍﻟﺘﻲ ﻴﻤﻜﻥ ﺍﻻﺴﺘﻬﺩﺍﺀ ﺒﻬﺎ ﻓﻲ ﺘﺤﻘﻴﻕ ﺫﻟﻙ‪ ،‬ﻭﻟﻴﺱ ﺃﺩ ﱠ‬

‫ﺃﻥ ﺍﻹﻤﺎﻡ ﺍﺒﻥ ﻋﺎﺸﻭﺭ ﻋﻨﻲ ﻓﻲ ﻁﺭﺤﻪ ﺒﺘﺠﺎﻭﺯ ﺒﻌﺽ ﻤـﻥ ﺍﻟﻁـﺭﻕ ﺍﻟﺘـﻲ ﺫﻜﺭﻫـﺎ‬ ‫ﻼ‬ ‫ﺍﻟﺸﺎﻁﺒﻲ‪ ،‬ﻓﻠﻡ ﻴﻌﺘ ﱡﺩ ﺒﺠﻬﺔ ﺴﻜﻭﺕ ﺍﻟﺸﺎﺭﻉ‪ ،‬ﻭﻻ ﺒﺠﻬﺔ ﺍﺘﺨﺎﺫ ﺍﻟﻤﻘﺎﺼﺩ ﺍﻟﺘﺒﻌﻴـﺔ ﻭﺴـﺎﺌ ﹰ‬

‫ﻼ ﻋﻥ ﺃﻨﱠﻪ ﺘﺠﺎﻭﺯ ﺍﻋﺘﻤﺎﺩ ﺍﻟﺠﻬـﺔ ﺍﻷﻭﻟـﻰ ﺍﻟﺘـﻲ‬ ‫ﻟﻠﻜﺸﻑ ﻋﻥ ﺍﻟﻤﻘﺎﺼﺩ ﺍﻷﺼﻠﻴﺔ‪ ،‬ﻓﻀ ﹰ‬ ‫ل ﺒﻬﺎ ﺍﻟﺸﺎﻁﺒﻲ ﻜﻼﻤﻪ‪ ،‬ﻭﻓﻭﻕ ﻫﺫﺍ ﻜﻠﻪ‪ ،‬ﻓﺈﻨﱠﻪ ﻋﻨﻲ ﺒﺘﻠﺨﻴﺹ ﻤﺎ ﺫﻜﺭﻩ ﺍﻟﺸﺎﻁﺒﻲ ﻓﻲ‬ ‫ﺍﺴﺘﻬ ﱠ‬ ‫ﻤﻭﺍﻓﻘﺎﺘﻪ‪ ،‬ﻭﺃﻏﻔل ‪-‬ﺇﻥ ﺴﻬﻭﺍ ﺃﻭ ﻋﻤﺩﺍ ﺃﺜﻨﺎﺀ ﺘﻠﺨﻴﺼﻪ‪ -‬ﺍﻟﺠﻬﺔ ﺍﻟﺭﺍﺒﻌـﺔ ﺍﻟﺘـﻲ ﺫﻜﺭﻫـﺎ‬

‫ﺍﻟﺸﺎﻁﺒﻲ ﻭﺍﻟﺘﻲ ﺘﺘﻤﺜﱠل ﻓﻲ ﺴﻜﻭﺕ ﺍﻟﺸﺎﺭﻉ‪ ،‬ﻭﺍﻜﺘﻔﻰ ﺒﺫﻜﺭ ﺍﻟﺠﻬﺎﺕ ﺍﻟﺜﻼﺜﺔ ﺍﻷﻭﻟﻰ‪ ،‬ﻭﻫﺫﺍ‬

‫ﻼ ﻋﻥ ﺍﻟﺸﺎﻁﺒﻲ‪:‬‬ ‫ﺹ ﻤﺎ ﻗﺎﻟﻪ ﺒﻬﺫﺍ ﺍﻟﺼﺩﺩ ﻨﺎﻗ ﹰ‬ ‫ﻨ ﱡ‬

‫ﺕ‪ :‬ﺇﺤﺩﺍﻫﺎ‪ :‬ﻤﺠﺭﺩ ﺍﻷﻤﺭ ﻭﺍﻟﻨﻬﻲ ﺍﻻﺒﺘﺩﺍﺌﻲ‬ ‫"‪..‬ﺇﻥ ﻤﻘﺼﺩ ﺍﻟﺸﺎﺭﻉ ﻴﻌﺭﻑ ﻤﻥ ﺠﻬﺎ ٍ‬

‫ﺍﻟﺘﺼﺭﻴﺤﻲ‪ ..‬ﺍﻟﺜﺎﻨﻴﺔ‪ :‬ﺍﻋﺘﺒﺎﺭ ﻋﻠل ﺍﻷﻤﺭ ﻭﺍﻟﻨﻬﻲ‪ ..‬ﻭﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺃﻥ ﻟﻠﺸﺎﺭﻉ ﻓـﻲ ﺸـﺭﻉ‬ ‫)‪(2‬‬

‫ﺍﻨﻅﺭ‪ :‬ﺍﻟﻤﻭﺍﻓﻘﺎﺕ ـ ﻤﺭﺠﻊ ﺴﺎﺒﻕ ـ ﻡ‪ 2‬ﺝ‪ 4‬ﺹ‪552‬ـ‪ 553‬ﺒﺘﺼﺭﻑ ﻭﺍﺨﺘﺼﺎﺭ‪.‬‬

‫ﺍﻟﺘﻜﺎﻤل ﺒﻴﻥ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻭﻤﻨﺎﻫﺞ ﺍﻟﺒﺤﺙ‬

‫ﺩ‪ .‬ﻗﻁﺏ ﻤﺼﻁﻔﻰ ﺴﺎﻨﻭ‬

‫ﺍﻷﺤﻜﺎﻡ ﻤﻘﺎﺼﺩ ﺃﺼﻠﻴﺔ ﻭﻤﻘﺎﺼﺩ ﺘﺎﺒﻌﺔ‪ ،‬ﻓﻤﻨﻬﺎ ﻤﻨﺼﻭﺹ ﻋﻠﻴﻪ‪ ،‬ﻭﻤﻨﻬﺎ ﻤﺸـﺎﺭ ﺇﻟﻴـﻪ‪،‬‬

‫ﻭﻤﻨﻬﺎ ﻤﺎ ﺍﺴﺘﻘﺭﺉ ﻤﻥ ﺍﻟﻤﻨﺼﻭﺹ‪ .‬ﻓﺎﺴﺘﺩﻟﻠﻨﺎ ﺒﺫﻟﻙ ﻋﻠﻰ ﺃﻥ ﻜل ﻤﺎ ﻟﻡ ﻴﻨﺹ ﻋﻠﻴﻪ ﻤﻤﺎ‬

‫ﺫﻟﻙ ﺸﺄﻨﻪ ﻫﻭ ﻤﻘﺼﻭﺩ ﻟﻠﺸﺎﺭﻉ‪(1)"..‬ﻭﺒﻨﺎﺀ ﻋﻠﻰ ﻫﺫﺍ‪ ،‬ﻴﻤﻜﻨﻨﺎ ﺍﻟﺨﻠﻭﺹ ﺇﻟﻰ ﺍﻟﻘﻭل ﺒـﺄﻥ‬

‫ﻓﻲ ﺍﻹﻤﻜﺎﻥ ﻜل ﺍﻹﻤﻜﺎﻥ‪ ،‬ﻤﺭﺍﺠﻌﺔ ﻤﺎ ﺍﻨﺘﻬﻰ ﺇﻟﻴﻪ ﺍﻹﻤﺎﻤﺎﻥ ﻤﻥ ﺠﻬﺔٍ‪ ،‬ﻜﻤـﺎ ﺃﻨﱠـﻪ ﻤـﻥ‬

‫ﻼ ﺍﻟﺯﻴﺎﺩﺓ ﻋﻠﻰ ﻤﺎ ﺫﻜﺭﺍﻩ ﻭﺘﻌﻬﺩ ﻤﺎ ﻗﺭﺭﺍﻩ ﺒﺎﻟﻤﺭﺍﺠﻌﺔ ﺍﻟﺩﺍﺌﻤﺔ‬ ‫ﺍﻷﻤﺭ ﺍﻟﺠﺎﺌﺯ ﺸﺭﻋﺎ ﻭﻋﻘ ﹰ‬

‫ﻭﺍﻟﺘﺤﻘﻴﻕ ﻭﺍﻹﻀﺎﻓﺔ‪ ،‬ﻭﻻ ﻴﺼﺢ ‪-‬ﻻ ﻓﻲ ﺸﺭﻉ ﺃﻭ ﻋﻘل‪ -‬ﺍﻟﻭﻗﻭﻑ ﻜل ﺍﻟﻭﻗـﻭﻑ ﻋﻨـﺩ‬

‫ﻤﺴﺎﻟﻜﻬﻤﺎ ﻭﺍﻟﺠﻬﺎﺕ ﺍﻟﺘﻲ ﺫﻜﺭﺍﻫﺎ ‪ ،‬ﻭﺫﻟﻙ ﻷﻨﱠﻬﺎ ﺒﺠﻤﻠﺘﻬﺎ ﻤﺴﺎﻟﻙ ﺍﺠﺘﻬﺎﺩﻴﺔ ﻏﻴﺭ ﻜﺎﻤﻠـﺔٍ‪،‬‬ ‫ل ﺠﻼﻟﻪ‪ -‬ﻻ ﻴﺠﺩ ﺍﻟﻤﺭﺀ ﻓﻲ ﺭﺤﺎﺏ ﻨﺼﻭﺹ ﺍﻟـﻭﺤﻲ ﻜﺘﺎﺒـﺎ‬ ‫ﻭﻟﺤﻜﻤ ٍﺔ ﻴﻌﻠﻤﻬﺎ ﺍﷲ ‪-‬ﺠ ﱠ‬

‫ﻁ ﺃﻭ ﺘﺤﺩﻴ ٍﺩ ﻟﻤﺴﺎﻟﻙ ﺍﻟﻜﺸﻑ ﻋﻥ ﻤﻘﺎﺼﺩ ﺍﻟﺸﺭﻴﻌﺔ‪ ،‬ﻤﻤـﺎ ﻴﺠﻌـل ﺃﻤـﺭ‬ ‫ﻭﺴ ﱠﻨ ﹰﺔ ﺃﻱ ﻀﺒ ٍ‬

‫ﺍﻟﺒﺤﺙ ﻓﻲ ﺘﻠﻙ ﺍﻟﻤﺴﺎﻟﻙ ﺸﺄﻨﹰﺎ ﻤﺎﻀﻴﺎ ﺇﻟﻰ ﻴﻭﻡ ﺍﻟﻘﻴﺎﻤﺔ‪ ،‬ﻭﻴﺘﺠﺩﺩ ﻓﻴﻬﺎ ﺍﻻﺠﺘﻬـﺎﺩ ﺒﺘﺠـﺩﱡﺩ‬

‫ﺃﺩﻭﺍﺕ ﺍﻟﺒﺤﺙ ﻭﺍﻟﺘﺤﻠﻴل ﻭﺍﻟﺭﺼﺩ ‪.‬‬

‫ﺇﻥ ﻋﻠﻰ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻤﺘﺨﺼﺼﻴﻥ ﻓﻲ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﺸﺭﻋﻴﺔ ﺍﻟﺘﻔﻜﻴﺭ ﻓﻲ ﺍﻟﺸﱠﺭﻭﻉ ﻓﻲ‬

‫ﺘﻭﻅﻴﻑ ﻤﻨﻬﺞ ﺘﺤﻠﻴل ﺍﻟﻤﺤﺘﻭﻯ ﻭﺍﻟﻤﻀﻤﻭﻥ ﻓﻲ ﻤﺠﺎل ﺍﻟﻜﺸﻑ ﻋﻥ ﻤﻘﺎﺼﺩ ﺍﻟﺸﺭﻉ ﻤﻥ‬

‫ﻜﺜﻴﺭ ﻤﻥ ﻨﺼﻭﺹ ﺍﻟﻭﺤﻲ‪ ،‬ﻭﻴﻌﺭﻑ ﻫﺫﺍ ﺍﻟﻤﻨﻬﺞ ﺒﺄﻨﱠﻪ "‪ ..‬ﺍﻟﻁﺭﻴﻘﺔ ﺍﻟﺘﻲ ﺘﺒﺤـﺙ ﻓﻴﻤـﺎ‬

‫ﻴﻠﻲ‪ :‬ﻤﻥ ﻗﺎل ﻤﺎﺫﺍ ﻭﻟﻤﻥ ﻭﻜﻴﻑ ﻭﺘﺤﺕ ﺃﻴﺔ ﺍﻓﺘﺭﺍﻀﺎﺕ ﻭﻤﺎﺫﺍ ﻜﺎﻨـﺕ ﺍﻷﺴـﺒﺎﺏ‬

‫ﻭﺒﺄﻱ ﻗﺼ ٍﺩ ﻗﻴل ﺫﻟﻙ ﻭﻤﺎ ﻫﻲ ﺍﻟﻨﺘﺎﺌﺞ ﻭﺍﻵﺜﺎﺭ‪ .(2) "..‬ﻓﻬﺫﺍ ﺍﻟﻤﻨﻬﺞ ﻴﻬﺩﻑ ‪-‬ﻓﻲ ﺤﻘﻴﻘﺘﻪ‪-‬‬

‫ﺇﻟﻰ ﻤﻌﺭﻓﺔ ﺍﻟﺩﻭﺍﻓﻊ ﺍﻟﻜﺎﻤﻨﺔ ﻭﺭﺍﺀ ﺍﻟﻨﺼﻭﺹ ﻭﺍﻟﻨﺘﺎﺌﺞ ﺍﻟﻤﺘﺭﺘﱠﺒﺔ ﻋﻠﻰ ﺍﻷﻗـﻭﺍل ﻭﻤـﻥ‬ ‫ﺕ ﻭﺍﻀﺤ ﹰﺔ ﻋـﻥ ﺃﺴـﺒﺎﺏ‬ ‫ﺍﻟﻤﻌﻠﻭﻡ ﺃﻥ ﺜﻤﺔ ﻨﺼﻭﺼﹰﺎ ﺸﺭﻋﻴﺔ ﻋﺩﻴﺩ ﹰﺓ ﻻ ﺘﻨﺘﻅﻡ ﺘﺼﺭﻴﺤﺎ ٍ‬

‫ﻼ ﻋﻥ ﺘﺒﻴﺎﻥ ﺍﻟﺩﻭﺍﻓﻊ ﺍﻟﻜﺎﻤﻨﺔ ﻭﺭﺍﺀﻫﺎ‪ ،‬ﻟﺫﻟﻙ‪ ،‬ﻓﺈﻥ ﻫـﺫﺍ ﺍﻟﻤـﻨﻬﺞ‬ ‫ﻨﺯﻭﻟﻬﺎ ﻭﻭﺭﻭﺩﻫﺎ ﻓﻀ ﹰ‬ ‫ﻴﻤﻜﻥ ﻟﻪ ﺃﻥ ﻴﻌﻴﻥ ﺍﻟﺒﺎﺤﺙ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻋﻠﻰ ﺍﻟﻭﻗﻭﻑ ﻋﻠﻰ ﺍﻷﺴﺒﺎﺏ ﻭﺍﻟﺩﻭﺍﻓﻊ ﺍﻟﺘﻲ ﺘﻘﻑ‬

‫ﻭﺭﺍﺀ ﻨﺯﻭل ﻭﻭﺭﻭﺩ ﺘﻠﻙ ﺍﻟﻨﺼﻭﺹ‪ ،‬ﻤﻤﺎ ﺴﻴﻭﺼﻠﻪ ‪-‬ﻓﻲ ﻨﻬﺎﻴﺔ ﺍﻟﻤﻁﺎﻑ‪ -‬ﺇﻟﻰ ﺍﻟﺘﻌﺭﻑ‬ ‫ﻋﻠﻰ ﺍﻟﻤﻘﺎﺼﺩ ﻭﺍﻟﻤﻌﺎﻨﻲ ﺍﻟﺸﺭﻋﻴﺔ ﻤﻥ ﺘﻠﻙ ﺍﻟﻨﺼﻭﺹ ﺍﻟﺸﺭﻋﻴﺔ‪ .‬ﻭﻟﻬﺫﺍ‪ ،‬ﻓﺈﻥ ﺍﺴـﺘﻴﻌﺎﺏ‬

‫)‪(1‬‬ ‫)‪(2‬‬

‫ﺍﻨﻅﺭ‪ :‬ﻤﻘﺎﺼﺩ ﺍﻟﺸﺭﻴﻌﺔ ﻻﺒﻥ ﻋﺎﺸﻭﺭ ـ ﻤﺭﺠﻊ ﺴﺎﺒﻕ ـ ﺹ‪ 141‬ﺒﺎﺨﺘﺼﺎﺭ‪.‬‬ ‫ﻭﻟﻤﺯﻴﺩ ﻤﻥ ﺍﻟﻤﻌﻠﻭﻤﺎﺕ ﺤﻭل ﻫـﺫﻩ ﺍﻷﺩﺍﺓ ﻴﺭﺍﺠـﻊ‪Chave: Research Methods in the :‬‬ ‫‪Social Sciences. pp,327-329.‬‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪2001 ،(1‬ﻡ ‪1422/‬ﻫـ‬

‫ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻔﻠﺴﻔﺔ‬

‫ﺍﻟﺒﺎﺤﺜﻴﻥ ﻓﻲ ﺍﻟﺸﺭﻋﻴﺎﺕ ﻫﺫﺍ ﺍﻟﻤﻨﻬﺞ ﻭﺘﻤﻜﻨﻬﻡ ﻤﻥ ﻁﺭﻴﻘﺔ ﺘﻭﻅﻴﻔﻪ‪ ،‬ﺴﻴﺠﻌﻠﻬﻡ ﻗـﺎﺩﺭﻴﻥ‬ ‫ﻋﻠﻰ ﺍﻟﻭﺼﻭل ﺇﻟﻰ ﻤﻘﺎﺼﺩ ﺍﻟﺸﺭﻉ ﻤﻥ ﻭﺭﺍﺀ ﻤﻌﻅﻡ ﺍﻟﻨﺼﻭﺹ ﺍﻟﺸﺭﻋﻴﺔ ﺘﻤﻬﻴﺩﺍ ﻟﻭﻀﻊ‬

‫ﺍﻟﺨﻁﻁ ﺍﻟﻜﻔﻴﻠﺔ ﺒﺘﺤﻘﻴﻕ ﻗﻴﻭﻤﻴﺔ ﺍﻟﺩﻴﻥ ﻭﺘﺭﻗﻴﻊ ﺘﻌﺎﻟﻴﻡ ﺍﻹﺴﻼﻡ ﻋﻠﻰ ﻭﺍﻗﻊ ﺍﻟﻨﺎﺱ ‪.‬‬ ‫ﻭﺃﻤﺎ ﺍﻟﻤ‬

‫ﺍ ﺤ ﺎﺌ ﺍﻟﺫﻱ ﻴﺭﺍﺩ ﺒﻪ ﺍﻟﺘﻌﺭﻑ ﻋﻠﻰ ﺍﻟﻨﺴﺏ ﺍﻟﻤﺨﺘﻠﻔﺔ ﻟﻸﺸـﻴﺎﺀ‬

‫ﻤﻥ ﺤﻴﺙ ﺘﺄﺜﻴﺭﻫﺎ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻭﺘﺄﺜﺭ ﺍﻟﻨﺎﺱ ﺒﻬﺎ‬

‫)‪(1‬‬

‫‪ ،‬ﻓﺈﻨﱠﻪ ﻤﻥ ﺍﻟﻤﻤﻜـﻥ ﺘﻭﻅﻴﻔـﻪ ﻓـﻲ‬

‫ﺍﻟﺸﺭﻋﻴﺎﺕ ﺍﻟﻤﻌﺎﺼﺭﺓ ﻟﺘﺤﻘﻴﻕ ﻏﺭﻀﻴﻥ ﺃﺴﺎﺴﻴﻥ ﻤﺘﺩﺍﺨﻠﻴﻥ‪:‬‬

‫ﺃﻭﻟ ﻤﺎ‪ :‬ﻀﺒﻁ ﻭﻤﻌﺭﻓﺔ ﺍﻟﻨﺴﺒﺔ ﺍﻟﺘﻘﺭﻴﺒﻴﺔ ﻟﻜل ﻤﻥ ﺍﻟﻤﺼـﻠﺤﺔ ﻭﺍﻟﻤﻔﺴـﺩﺓ ﻓـﻲ‬

‫ﺘﺼﺭﻑ ﻤﻥ ﺍﻟﺘﺼﺭﻓﺎﺕ ﺍﻟﺘﻲ ﻟﻡ ﺘﺭﺩ ﻟﻬﺎ ﻨﺼﻭﺹ ﺼﺭﻴﺤﺔ ﻤﻥ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﱠﺔ ‪ ،‬ﻭﺫﻟﻙ‬

‫ﻤﻥ ﺃﺠل ﺘﻭﻅﻴﻑ ﺘﻠﻙ ﺍﻟﻨﺴﺒﺔ ﻓﻲ ﺘﺤﺩﻴﺩ ﺤﻜﻡ ﺍﻟﺸﺭﻉ ﻤﻥ ﺫﻟﻙ ﺍﻟﺘﺼﺭﻑ ﻤـﻥ ﺤﻴـﺙ‬

‫ﺍﻹﻗﺩﺍﻡ ﺃﻭ ﺍﻹﺤﺠﺎﻡ‪ ،‬ﻨﻌﻨﻲ ﺃﻥ ﺜﻤﺔ ﺠﻤﻠ ﹰﺔ ﻤﻥ ﺍﻟﺘﺼﺭﻓﺎﺕ ﺍﻟﺘﻲ ﻴﺘﻭﻗﻑ ﺍﻟﻘـﻭل ﺒﺼـﺤﺔ‬

‫ﺍﻹﻗﺩﺍﻡ ﻋﻠﻴﻬﺎ ﻋﻠﻰ ﻤﺩﻯ ﻤﺎ ﻴﺘﺭﺘﺏ ﻋﻠﻰ ﺍﻹﻗﺩﺍﻡ ﺃﻭ ﺍﻹﺤﺠﺎﻡ ﻤﻥ ﻤﺼﻠﺤ ٍﺔ ﺃﻭ ﻤﻔﺴـﺩﺓٍ‪،‬‬

‫ﻓﺈﺫﺍ ﻜﺎﻨﺕ ﻨﺴﺒﺔ ﺍﻟﻤﺼﻠﺤﺔ ﺃﻋﻠﻰ ﻤﻥ ﻨﺴﺒﺔ ﺍﻟﻤﻔﺴﺩﺓ‪ ،‬ﻓﺈﻨﱠﻪ ﻴﺼﺢ ﺍﻟﻘﻭل ـ ﻭﺍﻟﺤﺎل ﻜﺫﻟﻙ‬ ‫ـ ﺒﺼﺤﺔ ﺍﻹﻗﺩﺍﻡ ‪ ،‬ﻭﺃﻤﺎ ﺇﺫﺍ ﻜﺎﻨﺕ ﻨﺴﺒﺔ ﺍﻟﻤﻔﺴﺩﺓ ﻫﻲ ﺍﻷﻋﻠﻰ‪ ،‬ﻓﺈﻨﱠﻪ ﻴﻨﺘﻬﻰ ﺇﻟﻰ ﺍﻟﻘـﻭل‬

‫ﺒﻭﺠﻭﺏ ﺍﻹﺤﺠﺎﻡ ﻋﻥ ﻫﺫﺍ ﺍﻟﻔﻌل‪ .‬ﻭﺒﻨﺎﺀ ﻋﻠﻰ ﻫﺫﺍ‪ ،‬ﻓﺈﻥ ﺍﻟﻤـﻨﻬﺞ ﺍﻹﺤﺼـﺎﺌﻲ ﻴﻌﺘﺒـﺭ‬

‫ﺍﻟﻤﻨﻬﺞ ﺍﻷﻗﻭﻡ ﻟﻠﻭﺼﻭل ﺇﻟﻰ ﻫﺫﺍ ﺍﻟﻐﺭﺽ‪.‬‬ ‫ﻭﺃﻤﺎ ﺍﻟ ﺭ‬

‫ﺍﻟ ﺎ‬

‫ﺍﻟﺫﻱ ﻴﻤﻜﻥ ﺘﻭﻅﻴﻑ ﻫﺫﺍ ﺍﻟﻤﻨﻬﺞ ﻓﻲ ﺘﺤﻘﻴﻘﻪ‪ ،‬ﻓﺈﻨﱠـﻪ ﺘـﺎﺒﻊ‬

‫ﻟﻠﻐﺭﺽ ﺍﻷﻭل‪ ،‬ﻭﻴﺘﻤﺜﱠل ﻓﻲ ﺘﻭﻅﻴﻑ ﺍﻟﻨﺴﺒﺔ ﺍﻟﻤﺘﺤﺼﻠﺔ ﻟﻜل ﻤﻥ ﺍﻟﻤﺼـﻠﺤﺔ ﻭﺍﻟﻤﻔﺴـﺩﺓ‬ ‫ﻟﻠﺘﺼﺭﱡﻓﺎﺕ ﺍﻟﺘﻲ ﻟﻡ ﻴﺭﺩ ﻓﻴﻬﺎ ﻨﺼﻭﺹ ﺼﺭﻴﺤﺔ ﻓﻲ ﻀﺒﻁ ﻤﻘﺎﺼﺩ ﺍﻟﺸﱠﺭﻉ ﻤـﻥ ﺘﻠـﻙ‬

‫ﺍﻟﺘﺼﺭﱡﻓﺎﺕ‪ ،‬ﻭﺫﻟﻙ ﺒﻌﺩ ﻀﺒﻁ ﺤﻜﻤﻬﺎ ﺇﻥ ﺤﻼ ﺃﻭ ﺤﺭﻤ ﹰﺔ‪ .‬ﻭﻴﻤﻜـﻥ ﺃﻥ ﻨﻤﺜـل ﻟﻤﺠـﺎل‬

‫ﺘﻭﻅﻴﻑ ﻫﺫﺍ ﺍﻟﻤﻨﻬﺞ ﻓﻲ ﻀﻭﺀ ﺍﻟﻭﺍﻗﻊ ﺍﻟﻤﻌﺎﺼﺭ‪ ،‬ﺒﻤﺴـﺘﺠﺩﺍﺕ ﺍﻟﻌﺼـﺭ ﻓـﻲ ﻤﺠـﺎل‬

‫ﺍﻟﺴﻴﺎﺴﺔ ﻭﺍﻻﻗﺘﺼﺎﺩ ﻭﺍﻻﺠﺘﻤﺎﻉ ﺍﻟﺒﺸﺭﻱ ‪ ،‬ﻓﺎﻻﻋﺘﺩﺍﺩ ﺒﻤﺸﺭﻭﻋﻴﺔ ﺍﻟﺘﻌﺩﺩﻴﺔ ﺍﻟﺴﻴﺎﺴـﻴﺔ ‪-‬‬

‫ﻋﻠﻰ ﺴﺒﻴل ﺍﻟﻤﺜﺎل‪ -‬ﺸﺄﻥ ﻟﻡ ﻴﺭﺩ ﻓﻴﻬﺎ ﻨﺹ ﻤﻥ ﺍﻟﻜﺘﺎﺏ ﺃﻭ ﺍﻟﺴﻨﱠﺔ ‪ ،‬ﻭﺒﺎﻟﺘﺎﻟﻲ‪ ،‬ﻓﺈﻥ ﺍﻟﺤﻜﻡ‬

‫ﺒﺤﻠﻴﺘﻬﺎ ﺃﻭ ﺤﺭﻤﺘﻬﺎ ﻴﺠﺏ ﺃﻥ ﻴﺘﺄﺴﺱ ﻋﻠﻰ ﻤﺎ ﻴﺘﺭﺘﺏ ﻋﻠﻰ ﺍﻹﻗﺩﺍﻡ ﺃﻭ ﺍﻹﺤﺠـﺎﻡ ﻤـﻥ‬ ‫)‪(1‬‬

‫ﻭﻟﻤﺯﻴﺩ ﻤﻥ ﺍﻟﻤﻌﻠﻭﻤﺎﺕ ﺤﻭل ﻫﺫﺍ ﺍﻟﻤﻨﻬﺞ ﻴﺭﺍﺠﻊ‪ :‬ﻤﻨﺎﻫﺞ ﺍﻟﺒﺤﺙ ﺍﻟﻌﻠﻤﻲ ﻓـﻲ ﺍﻟﻔﻜـﺭ ﺍﻹﺴـﻼﻤﻲ‬ ‫ﻭﺍﻟﻔﻜﺭ ﺍﻟﺤﺩﻴﺙ ـ ﻤﺭﺠﻊ ﺴﺎﺒﻕ ـ ﺹ‪ 290‬ـ ‪. 292‬‬

‫ﺍﻟﺘﻜﺎﻤل ﺒﻴﻥ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻭﻤﻨﺎﻫﺞ ﺍﻟﺒﺤﺙ‬

‫ﺩ‪ .‬ﻗﻁﺏ ﻤﺼﻁﻔﻰ ﺴﺎﻨﻭ‬

‫ﻤﺼﻠﺤ ٍﺔ ﺃﻭ ﻤﻔﺴﺩﺓٍ‪ ،‬ﻓﺈﺫﺍ ﻋﺭﻓﺕ ﻨﺴﺒﺔ ﺍﻟﻤﺼﻠﺤﺔ ﻭﺍﻟﻤﻔﺴﺩﺓ ﻤﻥ ﻫﺫﺍ ﺍﻟﺘﺼﺭﱡﻑ ﻓﻲ ﺒﻴﺌـ ٍﺔ‬

‫ﻼ‬ ‫ﻤﻥ ﺍﻟﺒﻴﺌﺎﺕ ‪ ،‬ﻓﺈﻨﱠﻪ ﻴﻤﻜﻥ ﻓﻲ ﻀﻭﺀ ﺫﻟﻙ ﺘﺤﺩﻴﺩ ﺤﻜﻡ ﺍﷲ ﻤﻨﻪ ‪ ،‬ﻭﻟﻴﺱ ﻤﻥ ﺍﻟﻤﻘﺒﻭل ﻋﻘ ﹰ‬

‫ﺃﻭ ﺸﺭﻋﺎ ﺍﻟﺤﻜﻡ ﺒﺎﻹﻗﺩﺍﻡ ﺃﻭ ﺍﻹﺤﺠﺎﻡ ﺒﻨـﺎﺀ ﻋﻠـﻰ ﺍﻟﺤـﺩﺱ ﺃﻭ ﺍﻟﺘـﺄﻭﻴﻼﺕ ﺍﻟﻤﺘﻜﻠﻔـﺔ‬ ‫ﻟﻠﻨﺼﻭﺹ ﻭﺍﻟﻭﻗﺎﺌﻊ ﺍﻟﺘﺎﺭﻴﺨﻴﺔ ﺍﻟﺴﺎﻟﻔﺔ‪.‬‬

‫ﻭﻋﻠﻰ ﺍﻟﻌﻤﻭﻡ ‪ ،‬ﺜﻤﺔ ﺘﺼﺭﻓﺎﺕ ﻭﻗﻀﺎﻴﺎ ﻭﻤﺴﺎﺌل‪ ،‬ﻴﻤﻜﻥ ﺘﻭﻅﻴﻑ ﻫﺫﺍ ﺍﻟﻤﻨﻬﺞ ﻤﻥ‬

‫ﺃﺠل ﺍﻟﻭﺼﻭل ﺇﻟﻰ ﻤﻘﺎﺼﺩ ﺍﻟﺸﺭﻉ ﻤﻥ ﺠﻬ ٍﺔ ﻭﻤﻥ ﺃﺠل ﻤﻌﺭﻓﺔ ﺃﺤﻜﺎﻡ ﺍﻟﺸﺭﻉ ﻤﻥ ﺠﻬـ ٍﺔ‬ ‫ﺃﺨﺭﻯ ‪.‬‬

‫ﻭﺃﻤﺎ ﻤ‬

‫ﺭﺍ‬

‫ﺍﻟﺤﺎﻟ ﺍﻟ ﻱ ﻴﺭﺍﺩ ﺒﻪ ﺍﻟﻤﻨﻬﺞ ﺍﻟﺫﻱ ﻴﻌﻨـﻰ ﺒﺩﺭﺍﺴـﺔ ﺠﻤﻴـﻊ‬

‫ﺍﻟﺠﻭﺍﻨﺏ ﺍﻟﻤﺘﻌﻠﻘﺔ ﺒﺸﻲﺀ ﻭﺍﺤ ٍﺩ ﺃﻭ ﺒﻘﻀﻴﺔ ﻭﺍﺤﺩﺓ ﺩﺭﺍﺴ ﹰﺔ ﻤﻔﺼﻠ ﹰﺔ ﻗﺼﺩ ﺍﻻﺴﺘﻔﺎﺩﺓ ﻤﻨﻬـﺎ‬

‫ﻓﻲ ﺍﻟﺘﺸﺨﻴﺹ ﻭﺍﻻﻗﺘﺭﺍﺡ )‪ ،(1‬ﻓﺈﻥ ﻫﺫﺍ ﺍﻟﻤﻨﻬﺞ ﻭﺇﻥ ﺒﺩﺍ ﻤﻨﻬﺠﺎ ﻟﻠﺘﺸﺨﻴﺹ ﻭﺍﻟﺘﺤﻘﻴـﻕ‪،‬‬

‫ﻓﺈﻨﱠﻪ ﻴﻤﻜﻥ ﺍﺴﺘﺨﺩﺍﻤﻪ ﻟﺩﺭﺍﺴﺔ ﻤﺠﻤﻭﻋ ٍﺔ ﻤﻥ ﺍﻟﻨﺼﻭﺹ ﺍﻟﺸﺭﻋﻴﺔ ﺍﻟﻤﺘﺸﺎﺒﻬﺔ ﻭﺍﻟﻤﺘﻘﺎﺭﺒﺔ‪،‬‬ ‫ﻭﺫﻟﻙ ﻗﺼﺩ ﺍﺴﺘﺨﻼﺹ ﻤﻘﺎﺼﺩ ﺍﻟﺸﺭﻉ ﻤﻥ ﻋﻤﻭﻡ ﺘﻠﻙ ﺍﻟﻨﺼﻭﺹ‪ ،‬ﻜﻤﺎ ﻴﻤﻜﻥ ﺘﻭﻅﻴـﻑ‬

‫ﻫﺫﺍ ﺍﻟﻤﻨﻬﺞ ﻓﻲ ﺩﺭﺍﺴﺔ ﻤﺠﻤﻭﻉ ﺍﻟﺘﺼﺭﻓﺎﺕ ﺍﻟﻤﻨﺴﻭﺒﺔ ﺇﻟﻰ ﺭﺴـﻭل ﺍﷲ ) ‪ ( ‬ﺩﺭﺍﺴـ ﹰﺔ‬ ‫ﻤﻭﻀﻭﻋﻴ ﹰﺔ ‪ ،‬ﻭﺫﻟﻙ ﺒﻐﻴﺔ ﻤﻌﺭﻓﺔ ﺍﻟﻌﻼﺌﻕ ﺒﻴﻥ ﺘﻠﻙ ﺍﻟﺘﺼـﺭﻓﺎﺕ ﻭﺍﻟﻤﻘﺎﺼـﺩ ﺍﻟﻜﺎﻤﻨـﺔ‬ ‫ﻭﺭﺍﺀﻫﺎ‪.‬‬

‫ﻭﺃﻤﺎ ﺍﻟﻤ‬

‫ﺍﻟﺘﺎﺭﻴﺨ ﺍﻟﺫﻱ ﻴﺴﺘﺨﺩﻡ ﻟﻠﺤﺼﻭل ﻋﻠﻰ ﺃﻨﻭﺍﻉ ﻤﻥ ﺍﻟﻤﻌﺭﻓـﺔ ﻋـﻥ‬

‫ﻁﺭﻴﻕ ﺍﻟﻤﺎﻀﻲ ﺒﺩﺭﺍﺴﺔ ﻭﺘﺤﻠﻴل ﺒﻌﺽ ﺍﻟﻤﺸﻜﻼﺕ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻭﺍﻟﻌﻤﻠﻴـﺎﺕ ﺍﻻﺠﺘﻤﺎﻋﻴـﺔ‬ ‫ﺍﻟﺤﺎﻀﺭﺓ‪ ،‬ﻜﺸﻔﹰﺎ ﻋﻥ ﻜﻴﻔﻴﺔ ﻨﺸﺄﺓ ﺍﻟﻅﺎﻫﺭﺓ‪ ،‬ﻭﺃﺜﺭ ﺍﻟﺯﻤﺎﻥ ﻭﺍﻟﻤﻜﺎﻥ ﻓﻲ ﺘﺸﻜﻠﻬﺎ)‪ ،(2‬ﻓﺈﻨﱠـﻪ‬

‫ﻴﻤﻜﻥ ﺘﻭﻅﻴﻔﻪ ﻟﺘﺤﻠﻴل ﻭﻤﻌﺭﻓﺔ ﺃﺴﺒﺎﺏ ﻨﺸﻭﺀ ﺍﻟﻅﻭﺍﻫﺭ ﺍﻟﺘﻲ ﻜﺎﻥ ﻟﻬﺎ ﺩﻭﺭ ﻓـﻲ ﻨـﺯﻭل‬ ‫ﻭﻭﺭﻭﺩ ﺒﻌﺽ ﺍﻟﻨﺼﻭﺹ ﺍﻟﺸﺭﻋﻴﺔ‪ ،‬ﻜﻤﺎ ﻴﻤﻜﻥ ﺘﻭﻅﻴﻑ ﻫﺫﺍ ﺍﻟﻤﻨﻬﺞ ﻟﺩﺭﺍﺴﺔ ﻭﺘﺤﻠﻴـل‬

‫ﺃﺴﺒﺎﺏ ﺍﻟﻨـﺯﻭل ﻭﺍﻟﻭﺭﻭﺩ ﻟﻠﻨﺼﻭﺹ ﺍﻟﺤﺩﻴﺜﻴﺔ ﺍﻟﺘﻲ ﻟﻡ ﺘﺘـﻭﺍﻓﺭ ﺍﻟـﺩﻭﺍﻋﻲ ﺍﻟﻔﻜﺭﻴـﺔ‬

‫)‪ (1‬ﻟﻤﺯﻴﺩ ﻤﻥ ﺍﻟﻤﻌﻠﻭﻤﺎﺕ ﺤﻭل ﻫﺫﺍ ﺍﻟﻤﻨﻬﺞ‪ ،‬ﻴﺭﺍﺠﻊ‪:‬‬ ‫‪Stefan: Methodology of Sociological Research – General Problems. P21.‬‬ ‫)‪ (2‬ﻭﻟﻤﺯﻴﺩ ﻤﻥ ﺍﻟﻤﻌﻠﻭﻤﺎﺕ ﺤﻭل ﻫﺫﺍ ﺍﻟﻤﻨﻬﺞ ﻴﺭﺍﺠﻊ‪ :‬ﻤﻨﺎﻫﺞ ﺍﻟﺒﺤﺙ ﺍﻻﺠﺘﻤﺎﻋﻲ ﻟﻠﻬﻭﺍﺭﻱ ـ ﻤﺭﺠـﻊ‬ ‫ﺴﺎﺒﻕ ـ ﺹ‪ 251‬ﻭﻤﺎ ﺒﻌﺩﻫﺎ‪..‬‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪2001 ،(1‬ﻡ ‪1422/‬ﻫـ‬

‫ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻔﻠﺴﻔﺔ‬

‫ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﺴﻴﺎﺴﻴﺔ ﻋﻠﻰ ﻨﻘل ﺃﺴﺒﺎﺏ ﻭﺭﻭﺩﻫﺎ‪ ،‬ﻓﻤﻥ ﺍﻟﻤﻤﻜﻥ ﺍﻻﺴﺘﻌﺎﻨﺔ ﺒﻬﺫﺍ ﺍﻟﻤﻨﻬﺞ‬

‫ﻟﻠﻭﻗﻭﻑ ﻋﻠﻰ ﺍﻷﺴﺒﺎﺏ ﺍﻟﻜﺎﻤﻨﺔ ﻭﺭﺍﺀ ﺍﻟﻌﺩﻴﺩ ﻤﻥ ﺍﻟﺘﺼﺭﱡﻓﺎﺕ ﺍﻟﻨﺒﻭﻴـﺔ ﺍﻟﺴـﺎﻤﻴﺔ ﺒﻐﻴـﺔ‬

‫ﺍﻟﻭﻗﻭﻑ ﻋﻠﻰ ﺍﻟﻤﺭﺍﺤل ﺍﻟﺘﻲ ﻤﺭﺕ ﺒﻬﺎ ﺍﻟﺩﻋﻭﺓ ﺍﻹﺴﻼﻤﻴﺔ ﺩﺭﺍﺴـﺔ ﺘﺎﺭﻴﺨﻴـ ﹰﺔ ﻨﺎﺼـﻌ ﹰﺔ‬ ‫ﻻ ﻓﻲ ﺍﻟﻨﻬﺎﻴـﺔ‬ ‫ﻭﻭﺍﻋﻴ ﹰﺔ ﻋﻠﻰ ﺍﻟﺩﻭﺍﻓﻊ ﻭﺍﻟﻐﺎﻴﺎﺕ ﻭﺍﻷﻫﺩﺍﻑ ﻭﺭﺍﺀ ﺍﻟﻔﻌل ﺍﻟﺘﺎﺭﻴﺨﻲ‪ ،‬ﻭﺼﻭ ﹰ‬

‫ﺇﻟﻰ ﺍﺴﺘﺨﻼﺹ ﻨﺘﺎﺌﺞ ﺍﻟﺩﺭﺍﺴﺔ ﺍﻟﻭﺍﻋﻴﺔ ‪ ،‬ﻭﺘﻭﻅﻴﻑ ﺘﻠﻙ ﺍﻟﻨﺘﺎﺌﺞ ﻓﻲ ﺍﻟﻜﺸﻑ ﻋﻥ ﻤﻘﺎﺼﺩ‬ ‫ﺍﻟﺸﺭﻉ ﻭﻫﻜﺫﺍ‪.‬‬

‫ﻓﻬﺫﻩ ﻨﻤﺎﺫﺝ ﻟﺒﻌﺽ ﺍﻟﻤﻨﺎﻫﺞ ﺍﻟﺒﺤﺜﻴﺔ ﺍﻟﺘﻲ ﻴﻤﻜﻥ ﺘﻭﻅﻴﻔﻬﺎ ﻓﻲ ﺍﻟﺸﺭﻋﻴﺎﺕ ﻟﻠﻜﺸﻑ‬

‫ﻋﻥ ﻤﻘﺎﺼﺩ ﺍﻟﺸﱠﺭﻉ ﻤﻥ ﺠﻬﺔٍ‪ ،‬ﻭﻟﻠﺘﻌﺭﱡﻑ ﻋﻠﻰ ﺃﺤﻜﺎﻡ ﺒﻌﺽ ﺍﻟﻤﺴﺎﺌل ﺍﻟﺘﻲ ﻟـﻡ ﻴﺸـﻤﻠﻬﺎ‬

‫ﻁ ﻤﻥ ﺠﻬ ٍﺔ ﺃﺨﺭﻯ ‪.‬‬ ‫ﺍﻟﻭﺤﻲ ﺍﻟﺼﺭﻴﺢ ﺒﺘﺤﺩﻴﺩ ﺃﻭ ﻀﺒ ٍ‬

‫ﻭﺒﻁﺒﻴﻌﺔ ﺍﻟﺤﺎل‪ ،‬ﻓﺈﻨﱠﻪ ﻤﻥ ﺍﻟﺤﺭﻱ ﺒﺎﻟﻤﺒﺎﺩﺭﺓ ﺇﻟﻰ ﺍﻟﻘﻭل ﺒﺄﻥ ﺍﺴﺘﺨﺩﺍﻡ ﻭﺘﻭﻅﻴـﻑ‬

‫ﺒﻌﺽ ﻤﻨﺎﻫﺞ ﺍﻟﺒﺤﺙ ﺍﻟﻤﺸﺎﺭ ﺇﻟﻴﻬﺎ ﺁﻨﻔﹰﺎ ﻓﻲ ﻤﺠﺎل ﺍﻟﻜﺸﻑ ﻋـﻥ ﻤﻘﺎﺼـﺩ ﺍﻟﺸﱠـﺭﻉ‪ ،‬ﻻ‬ ‫ﻑ ﻤﻨﻪ‪ ،‬ﻭﻟﻜﻨﱠﻪ ﻴﺘﺠـﺎﻭﺯ ﺇﻟـﻰ ﻀـﺭﻭﺭﺓ‬ ‫ﻴﺘﻭﻗﻑ ﻋﻨﺩ ﻫﺫﺍ ﺍﻟﺤﺩ ﺍﻟﺫﻱ ﺃﺸﺭﻨﺎ ﺇﻟﻰ ﻁﺭ ٍ‬

‫ﺘﻭﻅﻴﻑ ﺘﻠﻙ ﺍﻟﻤﻨﺎﻫﺞ ﻭﺍﻷﺩﻭﺍﺕ ﺍﻟﺒﺤﺜﻴﺔ ﻓﻲ ﺍﻟﺘﺤﻘﻕ ﻤﻥ ﻤﺩﻯ ﺇﻨﺠﺎﺯ ﻭﻤﻘﺎﺼﺩ ﺍﻟﺸـﺭﻉ‬

‫ﻓﻲ ﻭﺍﻗﻊ ﺍﻟﻤﻜﻠﱠﻔﻴﻥ‪.‬‬

‫ﻭﻟﻘﺩ ﺃﺴﻠﻔﻨﺎ ﺍﻟﻘﻭل ﺒﺄﻥ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﻤﻘﺎﺼﺩﻴﺔ ﺍﻟﺘﻲ ﻭﺭﺜﻨﺎﻫﺎ ﻋﻥ ﻋﻠﻤﺎﺀ ﺍﻟﻘـﺭﻭﻥ‬

‫ﺍﻟﻐﺎﺒﺭﺓ ﻭﺒﻌﺽ ﺍﻟﺒﺎﺤﺜﻴﻥ ﺍﻟﻤﻌﺎﺼﺭﻴﻥ ﻓﻲ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ‪ ،‬ﺘﻤﺤﻭﺭﺕ ﺤﻭل ﺍﻟﺤـﺩﻴﺙ‬

‫ﺍﻟﻤﻔﺼل ﻋﻥ ﺍﻟﺠﻬﺎﺕ ﻭﺍﻟﻁﺭﻕ ﺍﻟﺘﻲ ﺘﻭﺼﻠﻨﺎ ﺇﻟﻰ ﻤﻌﺭﻓﺔ ﺤﻘﺎﺌﻕ ﺍﻟﻤﻘﺎﺼـﺩ ﻭﺍﻷﻫـﺩﺍﻑ‬ ‫ل ﻓﻲ ﻋﻼﻩ‪ -‬ﻭﻟﻡ ﺘﻌﻥ ﺘﻠﻙ ﺍﻟﺩﺭﺍﺴـﺎﺕ ﺒﺘﺤﺭﻴـﺭ‬ ‫ﻭﺍﻟﻐﺎﻴﺎﺕ ﻭﺍﻷﺴﺭﺍﺭ ﺍﻟﻤﺭﺍﺩﺓ ﷲ ‪-‬ﺠ ﱠ‬

‫ﺍﻟﻘﻭل ﻓﻲ ﺍﻷﺩﻭﺍﺕ ﻭﺍﻟﺠﻬﺎﺕ ﺍﻟﺘﻲ ﻴﻤﻜﻥ ﺍﻻﺴﺘﻌﺎﻨﺔ ﺒﻬﺎ ﻓﻲ ﺍﻟﺘﺤﻘﱡﻕ ﻭﺍﻟﺘﺄﻜﱡﺩ ﻤﻥ ﻤـﺩﻯ‬ ‫ﺤﻜﹶﻡ ﻭﺍﻷﺴﺭﺍﺭ ﺍﻟﻤﺭﺍﺩﺓ ﷲ ﻓﻲ ﻭﺍﻗﻊ ﺍﻷﺭﺽ‪ .‬ﺒﻨﺎﺀ ﻋﻠﻰ‬ ‫ﺇﻨﺠﺎﺯ ﻭﺘﺤﻘﱡﻕ ﺘﻠﻙ ﺍﻷﻫﺩﺍﻑ ﻭﺍﻟ ِ‬

‫ﻫﺫﺍ‪ ،‬ﻓﺈﻨﺎ ﻨﺭﻯ ﺃﻨﱠﻪ ﻤﻥ ﺃﻭﺠﻪ ﺍﻟﺘﻜﺎﻤل ﺍﻟﻤﻨﺸﻭﺩ ﺍﻟﻴﻭﻡ ﺒﻴﻥ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼـﺩﻱ ﻭﻤﻨـﺎﻫﺞ‬

‫ﺍﻟﺒﺤﺙ ﻓﻲ ﺍﻟﻌﻠﻭﻡ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ‪ ،‬ﻀﺭﻭﺭﺓ ﺍﻻﺴﺘﻔﺎﺩﺓ ﻤﻥ ﻤﻨﺎﻫﺞ ﺍﻟﺒﺤـﺙ ﻓـﻲ‬ ‫ﺍﻹﻨﺴﺎﻨﻴﺎﺕ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺎﺕ ﻓﻲ ﺍﻟﺘﺤﻘﻕ ﻤﻥ ﺇﻨﺠﺎﺯ ﻤﻘﺎﺼﺩ ﺍﻟﺸﺭﻴﻌﺔ‪.‬‬

‫ﺇﻥ ﺍﻟﺘﺄﻤل ﻓﻲ ﺍﻟﻌﺩﻴﺩ ﻤﻥ ﺍﻷﺩﻭﺍﺕ ﻭﻤﻨﺎﻫﺞ ﺍﻟﺒﺤـﺙ ﺍﻟﻤﻌﺎﺼـﺭﺓ ﻓـﻲ ﺍﻟﻌﻠـﻭﻡ‬

‫ﺍﻹﻨﺴﺎﻨﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ‪ ،‬ﻴﺭﻴﻨﺎ ﺃﻨﱠﻪ ﻴﻤﻜﻥ ﺘﻭﻅﻴﻑ ﺠﻠﻬﺎ ﻓﻲ ﺘﺤﻘﻴﻕ ﻫﺫﺍ ﺍﻟﻐﺭﺽ‪ ،‬ﻓﻤﻨﻬﺞ‬

‫ﺍﻟﺘﻜﺎﻤل ﺒﻴﻥ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻭﻤﻨﺎﻫﺞ ﺍﻟﺒﺤﺙ‬ ‫ﺒﺤﺜﻲ ﺒﻤﻨـﺯﻟﺔ ﺍﻟﻤﺴﺢ ﺍﻻﺠﺘﻤﺎﻋﻲ‬

‫)‪(1‬‬

‫ﺩ‪ .‬ﻗﻁﺏ ﻤﺼﻁﻔﻰ ﺴﺎﻨﻭ‬

‫ﻭﺍﻟﻤـﻨﻬﺞ ﺍﻹﺤﺼـﺎﺌﻲ ﻭﺍﻟﻤﻼﺤﻅـﺔ ﺍﻟﻤﺒﺎﺸـﺭﺓ‬

‫ﺒﺎﻟﻤﺸﺎﺭﻜﺔ ﻭﺒﻐﻴﺭ ﺍﻟﻤﺸﺎﺭﻜﺔ ‪ ،‬ﻭﺍﻟﻤﻨﻬﺞ ﺍﻟﺘﺠﺭﻴﺒﻲ)‪ ،(2‬ﻭﺩﺭﺍﺴﺔ ﺤﺎﻟ ِﺔ)‪ ،(3‬ﻭﺴـﻭﺍﻫﺎ ﻤـﻥ‬

‫ﺍﻷﺩﻭﺍﺕ ﺍﻟﺒﺤﺜﻴﺔ ﺍﻟﻤﻌﺭﻭﻓﺔ‪ ،‬ﻴﻤﻜﻥ ﺘﻭﻅﻴﻔﻬﺎ ﻜﻠﻬﺎ ﻓﻲ ﻫﺫﺍ ﺍﻟﻤﺠﺎل‪ ،‬ﺴﻭﺍﺀ ﻋﻠﻰ ﻤﺴـﺘﻭﻯ‬ ‫ﺍﻟﺒﺤﺙ ﻋﻥ ﺴﺒل ﺘﻁﻭﻴﻊ ﺍﻟﻭﺍﻗﻊ ﺍﻹﻨﺴﺎﻨﻲ ﻟﻸﺤﻜﺎﻡ ﺍﻟﻤﺭﺍﺩﺓ ﷲ‪ ،‬ﺃﻭ ﻋﻠﻰ ﻤﺴﺘﻭﻯ ﺍﻟﺘﺤﻘﻕ‬

‫ﻤﻥ ﻤﺩﻯ ﺇﻨﺠﺎﺯ ﺍﻟﻤﻘﺎﺼﺩ ﺍﻟﺘﻲ ﺘﻡ ﺍﻟﻭﺼﻭل ﺇﻟﻴﻬﺎ ﻋﺒﺭ ﺍﻟﻤﺴـﺎﻟﻙ ﺍﻻﺠﺘﻬﺎﺩﻴـﺔ ﺍﻟﺴـﺎﺒﻕ‬

‫ﺍﻹﺸﺎﺭﺓ ﺇﻟﻴﻬﺎ ‪ .‬ﻭﺒﻁﺒﻴﻌﺔ ﺍﻟﺤﺎل‪ ،‬ﻓﺈﻨﱠﻨﺎ ﻨﺒﺎﺩﺭ ﺇﻟﻰ ﺍﻟﻘﻭل ﺒﺄﻨﱠﻪ ﻻ ﻴﺴﺘﻌﺠﻠﻥ ﺃﺤﺩ ﺍﻟﻘﻭل ﺒﺄﻥ‬ ‫ﻤﻜﻭﻨﺎﺕ ﻭﻤﺤﺘﻭﻴﺎﺕ ﺍﻷﺩﻭﺍﺕ ﺍﻟﺒﺤﺜﻴﺔ ﺍﻟﻤﺸﺎﺭ ﺇﻟﻴﻬﺎ ﻻ ﺘﻨﺴﺠﻡ ﻤﻊ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﺸـﺭﻋﻴﺔ‬ ‫ﺒﺘﺎﺘﹰﺎ‪ ،‬ﻭﺒﺎﻟﺘﺎﻟﻲ‪ ،‬ﻓﻼ ﻴﻤﻜﻥ ﺘﻭﻅﻴﻔﻬﺎ ﻓﻲ ﺍﻷﻤﻭﺭ ﺍﻟﺸﺭﻋﻴﺔ‪.‬‬

‫ﺇﻨﱠﻨﺎ ﻨﺩﻓﻊ ﻫﺫﺍ ﺍﻻﻋﺘﺭﺍﺽ ﺒﺘﻘﺭﻴﺭ ﺍﻟﻘﻭل ﺒﺄﻥ ﻓﺭﻀﻴﺎﺕ ﻭﻤﻜﻭﻨﺎﺕ ﺘﻠـﻙ ﺍﻷﺩﻭﺍﺕ‬

‫ﻗﺎﺒﻠﺔ ﻟﻠﺘﻌﺩﻴل ﻭﺍﻟﺘﻐﻴﻴﺭ ﻭﺍﻟﺘﺒﺩﻴل ﻭﻓﻕ ﺍﻟﻐﺎﻴﺔ ﺍﻟﺘﻲ ﺘﺴﺘﺨﺩﻡ ﻤﻥ ﺃﺠل ﺘﺤﻘﻴﻘﻬﺎ‪ ،‬ﻭﺒﺎﻟﺘـﺎﻟﻲ‪،‬‬ ‫ﻓﺈﻥ ﺃﻤﺭ ﻓﻙ ﺍﻻﺭﺘﺒﺎﻁ ﺒﻴﻥ ﺘﻠﻙ ﺍﻷﺩﻭﺍﺕ ﻭﻤﻜﻨﻭﻨﺎﺘﻬﺎ ﻏﻴﺭ ﺍﻟﺸـﺭﻋﻴﺔ‪ ،‬ﻤﺘـﺭﻭﻙ ﻹﺭﺍﺩﺓ‬ ‫ﺍﻟﻤﺴﺘﺨﺩﻡ ﺍﻟﺫﻱ ﻴﻨﻁﻠﻕ ﻤﻥ ﻗﺎﻋﺩ ٍﺓ ﺇﻴﻤﺎﻨﻴ ٍﺔ ﺘﻌﺼﻤﻪ ﻤﻥ ﺍﻟﺯﻟـل ﻭﺍﻟﺨﻁـل‪ ،‬ﻓﻬـﻭ ﺃﺩﺭﻯ‬

‫ﺒﺎﻟﺤﻤﻭﻟﺔ ﺍﻟﺘﻲ ﻴﻭ ﱡﺩ ﺃﻥ ﻴﺤﻤل ﺒﻬﺎ ﺘﻠﻙ ﺍﻷﺩﻭﺍﺕ ﻭﺍﻟﻁﺭﺍﺌﻕ ﺍﻟﺒﺤﺜﻴﺔ ﺍﻟﻤﻌﺎﺼـﺭﺓ‪ ،‬ﻓﻬـﺫﻩ‬

‫)‪(1‬‬

‫ﻴﺭﺍﺩ ﺒﺎﻟﻤﺴﺢ ﺍﻻﺠﺘﻤﺎﻋﻲ ﻋﻨﺩ ﺠل ﺍﻟﺒﺎﺤﺜﻴﻥ ﺍﻟﻤﻌﺎﺼﺭﻴﻥ‪ :‬ﺍﻟﺩﺭﺍﺴﺔ ﺍﻻﺴﺘﻁﻼﻋﻴﺔ ﺍﻟﺘﻲ ﻴﻘﺼﺩ ﻤﻨﻬـﺎ‬ ‫ﺍﻟﻜﺸﻑ ﻋﻥ ﻤﺸﺎﻜل ﻤﺠﺘﻤﻊ ﻤﺎ‪ ،‬ﻭﺒﻌﺒﺎﺭﺓ ﺃﺨﺭﻯ‪ ،‬ﻫﻭ ﺩﺭﺍﺴﺔ ﻋﻠﻤﻴﺔ ﻟﻅﺭﻭﻑ ﺍﻟﻤﺠﺘﻤﻊ ﻭﺍﺤﺘﻴﺎﺠﺎﺘﻪ‬ ‫ﻗﺼﺩ ﺍﻟﺤﺼﻭل ﻋﻠﻰ ﻤﻌﻠﻭﻤﺎﺕ ﻜﺎﻓﻴﺔ ﻴﻤﻜﻥ ﺍﻻﺴﺘﻔﺎﺩﺓ ﻤﻨﻬﺎ ﻓﻲ ﻭﻀﻊ ﻭﺘﻨﻔﻴﺫ ﻤﺸﺭﻭﻉ ﻤﺎ‪ ..‬ﻭﻟﻤﺯﻴﺩ‬

‫ﻤﻥ ﺍﻟﻤﻌﻠﻭﻤﺎﺕ ﻴﺭﺍﺠﻊ‪:‬‬ ‫‪Lee Ellis: Research Methods in the Social Sciences. pp163-179.‬‬ ‫)‪ (2‬ﻴﺭﺍﺩ ﺒﺎﻟﻤﻨﻬﺞ ﺍﻟﺘﺠﺭﻴﺒﻲ‪ ،‬ﺍﻟﻤﻨﻬﺞ ﺍﻟﺫﻱ ﻴﺤﺎﻭل ﺘﻔﺴﻴﺭ ﺍﻟﻅﻭﺍﻫﺭ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﺴﻠﻭﻜﻴﺔ ﺒﺠﻤﻊ ﺒﻴﺎﻨﺎﺕ‬ ‫ﻭﻤﻌﻠﻭﻤﺎﺕ ﻋﻥ ﻁﺭﻴﻕ ﺍﻟﻤﺸﺎﻫﺩﺓ ﺒﻐﻴﺔ ﺍﻟﻭﺼﻭل ﺇﻟﻰ ﺇﻴﺠﺎﺩ ﺘﻔﺴﻴﺭ ﻋﻠﻤـﻲ ﻟﻠﻅـﻭﺍﻫﺭ ﻭﻤﻌﺭﻓـﺔ‬

‫ﺍﻟﻌﻼﻗﺎﺕ ﺒﻴﻥ ﺍﻷﺴﺒﺎﺏ ﻭﺍﻟﻨﺘﺎﺌﺞ‪ ..‬ﻭﻟﻤﺯﻴﺩ ﻤﻥ ﺍﻟﻤﻌﻠﻭﻤﺎﺕ‪ ،‬ﻴﺭﺍﺠﻊ‪:‬‬ ‫‪Chava: Research Methods in the Social Sciences. pp166-174.‬‬ ‫)‪ (3‬ﻴﻌﺭﻑ ﺒﻌﺽ ﺍﻟﺒﺎﺤﺜﻴﻥ ﺍﻟﻤﻌﺎﺼﺭﻴﻥ ﺩﺭﺍﺴﺔ ﺤﺎﻟﺔ ﺒﺄﻨﱠﻬﺎ ﻋﺒﺎﺭﺓ ﻋﻥ ﺍﻟﻤﻨﻬﺞ ﺍﻟﺫﻱ ﻴﻌﻨـﻰ ﺒﺩﺭﺍﺴـﺔ‬ ‫ﺠﻤﻴﻊ ﺍﻟﺠﻭﺍﻨﺏ ﺍﻟﻤﺘﻌﻠﻘﺔ ﺒﺸﻲﺀ ﻭﺍﺤ ٍﺩ ﺃﻭ ﺒﻘﻀﻴﺔ ﻭﺍﺤﺩﺓ ﺩﺭﺍﺴ ﹰﺔ ﻤﻔﺼﻠ ﹰﺔ ﻗﺼﺩ ﺍﻻﺴﺘﻔﺎﺩﺓ ﻤﻨﻬﺎ ﻓـﻲ‬

‫ﺍﻟﺘﺸﺨﻴﺹ ﻭﺍﻻﻗﺘﺭﺍﺡ‪ ،‬ﻭﻴﻤﻜﻥ ﺃﻥ ﺘﻜﻭﻥ ﺍﻟﺤﺎﻟﺔ ﺍﻟﻤﺩﺭﻭﺴﺔ ﻓﺭﺩﺍ ﺃﻭ ﻤﺠﺘﻤﻌﺎ ﺃﻭ ﻤﺅﺴﺴ ﹰﺔ ‪ ..‬ﻭﻟﻤﺯﻴﺩ‬ ‫ﻤﻥ ﺍﻟﻤﻌﻠﻭﻤﺎﺕ ﺤﻭل ﻫﺫﺍ ﺍﻟﻤﻨﻬﺞ‪ ،‬ﻴﺭﺍﺠﻊ‪:‬‬ ‫‪Stefan: Methodology of Sociological Research – General Problems. p .,21.‬‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪2001 ،(1‬ﻡ ‪1422/‬ﻫـ‬

‫ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻔﻠﺴﻔﺔ‬

‫ﺍﻷﺩﻭﺍﺕ ﻜﻤﺎ ﻴﻘﺭﺭ ﺍﻟﺒﺎﺤﺜﻭﻥ ﺍﻟﻌﺎﻟﻤﻭﻥ ﺒﻁﺒﺎﺌﻌﻬﺎ ﺼﺎﻟﺤﺔ ﻷﻥ ﺘﺴﺘﺨﺩﻡ ﻷﻏﺭﺍﺽ ﻤﺘﻌﺩﺩﺓ‬ ‫ﻭﻤﺘﻨﻭﻋﺔ‪ ،‬ﻭﻻ ﻴﺨﺘﺹ ﺒﻬﺎ ﻋﻠﻡ ﺩﻭﻥ ﻏﻴﺭﻩ‪ ،‬ﻨﻌﻨﻲ ﺃﻥ ﻤﻨﻬﺞ ﺩﺭﺍﺴﺔ ﺍﻟﺤﺎﻟﺔ ﺃﻭ ﺍﻟﻤـﻨﻬﺞ‬

‫ﺍﻟﺘﺠﺭﻴﺒﻲ‪ ،‬ﺃﻭ ﺍﻟﻤﺴﺢ ﺍﻻﺠﺘﻤﺎﻋﻲّ‪ ،‬ﻭﺴﻭﺍﻫﺎ ﻴﻭﻅﻔﻬﺎ ﻋﻠﻤﺎﺀ ﺍﻟﻨﻔﺱ‪ ،‬ﻜﻤﺎ ﻴﻭﻅﻔﻬﺎ ﻋﻠﻤـﺎﺀ‬ ‫ﺍﻻﺠﺘﻤﺎﻉ ﻭﺍﻹﻨﺴﺎﻥ‪ ،‬ﻭﻋﻠﻤﺎﺀ ﺍﻹﻋﻼﻡ‪ ،‬ﻭﻫﻜﺫﺍ ‪.‬‬ ‫ﻓ ﺃﻭ‬

‫ﺍ ﺘﺎ‬

‫ﺍﻟﻤ ﺤ ﺍﻟ ﺎﻟ‬

‫ﻤﺎ‬

‫ﺍﻟ ﺤ ﻤﻥ ﺍﻟ ﻜﺭ ﺍﻟﻤﻘﺎ‬

‫ﻱ‬

‫ﻓﻠﺌﻥ ﻜﺎﻥ ﻤﺎ ﺃﺴﻠﻔﻨﺎ ﻓﻴﻪ ﺍﻟﻘﻭل ﺘﺤﺩﻴﺩﺍ ﻷﻭﺠﻪ ﺍﺴﺘﻔﺎﺩﺓ ﺍﻟﻔﻜـﺭ ﺍﻟﻤﻘﺎﺼـﺩﻱ ﻤـﻥ‬

‫ﻤﻨﺎﻫﺞ ﺍﻟﺒﺤﺙ ﻓﻲ ﺍﻟﻌﻠﻭﻡ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺍﻟﻤﻌﺎﺼﺭﺓ‪ ،‬ﻓﺈ ﱠﻨﻪ ﺘﺘﻤﺔ ﻟﺫﻟﻙ‪ ،‬ﻨﻨﺘﻘل ﺇﻟﻰ‬ ‫ﺘﺒﻴﺎﻥ ﺃﻭﺠﻪ ﺍﺴﺘﻔﺎﺩﺓ ﻤﻨﺎﻫﺞ ﺍﻟﺒﺤﺙ ﻓﻲ ﺍﻟﻌﻠﻭﻡ ﺍﻹﻨﺴـﺎﻨﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴـﺔ ﻤـﻥ ﺍﻟﻔﻜـﺭ‬

‫ﺍﻟﻤﻘﺎﺼﺩﻱ‪ ،‬ﻭﺘﺘﻤﺜﱠل ﺘﻠﻙ ﺍﻷﻭﺠﻪ ﻓﻲ ﺘﺼﻭﺭﻨﺎ ﻓﻲ ﺍﻟﻌﺩﻴﺩ ﻤﻥ ﺍﻟﻤﺠﺎﻻﺕ ﺍﻟﻤﻬﻤـﺔ ﻓـﻲ‬

‫ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ‪ ،‬ﻭﻤﻥ ﺃﻫﻤﻬﺎ‪:‬‬ ‫‪ :1.3‬ﺍﻟﻭ ﻭ‬

‫ﻠ ﻤﺭﺍﺘ ﺍﻟﻤﻘﺎ‬

‫ﺍﻟﺸﺭ ﻴ ﻭ ﺭ ﺎﺘ ﺎ‪:‬‬

‫ﺜﻤﺔ ﻤﺭﺍﺘﺏ ﻭﺩﺭﺠﺎﺕ ﻟﻠﻤﻘﺎﺼﺩ ﺍﻟﺸﺭﻋﻴﺔ‪ ،‬ﻓﻬﻨﺎﻙ ﻤﻘﺎﺼﺩ ﻜﻠﻴﺔ ﺘﻭﺍﺘﺭﺕ ﺍﻟﺸﱠﺭﺍﺌﻊ‬

‫ﺍﻟﺴﻤﺎﻭﻴﺔ ﻋﻠﻰ ﺍﻟﺩﻋﻭﺓ ﺇﻟﻰ ﺍﻟﺤﻔﺎﻅ ﻋﻠﻴﻬﺎ ﺒﻭﺼﻔﻬﺎ ﻤﻘﺎﺼﺩ ﺼﺎﻟﺤ ﹰﺔ ﻟﻜل ﺯﻤﺎﻥ ﻭﻤﻜـﺎﻥ‬

‫ﻭﻟﻜل ﺇﻨﺴﺎﻥ ﻭﻻ ﺘﺨﺘﺹ ﺒﻬﺎ ﺸﺭﻴﻌﺔ ﺩﻭﻥ ﺃﺨﺭﻯ ﻭﺘﺘﻤﺜﱠل ﻫﺫﻩ ﺍﻟﻤﻘﺎﺼﺩ ﻓﻲ ﺤﻔﻅ ﺍﻟﻨﻔﺱ‬ ‫ﻭﺍﻟﺩﻴﻥ ﻭﺍﻟﻨﺴل ﻭﺍﻟﻌﺭﺽ ﻭﺍﻟﻌﻘل ﻭﺍﻟﻤﺎل‪ ،‬ﻭﻫﻨﺎﻟﻙ ﻤﻘﺎﺼﺩ ﻋﺎﻤﺔ ﻤﻨﺒﺜﺔ ﻓﻲ ﺜﻨﺎﻴﺎ ﺸﺭﻴﻌﺔ‬

‫ﻤﻥ ﺍﻟﺸﱠﺭﺍﺌﻊ ﻭﺘﺨﺘﺹ ﺒﻬﺎ ﺒﻌﺽ ﺍﻟﺸﺭﺍﺌﻊ ﺩﻭﻥ ﺒﻌﺽ‪ ،‬ﻭﺜﻤﺔ ﻤﻘﺎﺼـﺩ ﺃﺼـﻠﻴﺔ ﺘﻜﻔﱠـل‬ ‫ﺍﻟﺸﹼﺎﺭﻉ ﺍﻟﺤﻜﻴﻡ ﺒﺘﺤﺩﻴﺩﻫﺎ ﺍﺒﺘﺩﺍﺀ ﻭﺍﻟﺘﻨﺼﻴﺹ ﻋﻠﻴﻬﺎ ﺒﻐﺽ ﺍﻟﻨﻅﺭ ﻤﻥ ﺃﻥ ﻴﻜﻭﻥ ﻟﻠﻤﻜﻠﱠﻑ‬

‫ﺤﻅ ﻅﺎﻫﺭ ﻓﻴﻬﺎ ‪ ،‬ﻭﻫﻨﺎﻟﻙ ﻤﻘﺎﺼﺩ ﻗﻁﻌﻴﺔ ﻻ ﻴﺸﻙ ﻓﻲ ﻜﻭﻨﻬﺎ ﻤﻘﺎﺼﺩ ﻤـﺭﺍﺩ ﹰﺓ ﻟﻠﺸـﺎﺭﻉ‬ ‫ﺍﻟﺤﻜﻴﻡ ‪ ،‬ﻭﻫﻠﻡ ﺠﺭﺍ‪.‬‬

‫ﺇﻥ ﺍﺴﺘﻴﻌﺎﺏ ﺩﺍﺭﺴﻲ ﺍﻟﻤﻌﺎﺭﻑ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻟﻬﺫﻩ ﺍﻟﻤﺭﺍﺘﺏ ﻭﺍﻟـﺩﺭﺠﺎﺕ ﺍﻟﻤﺨﺘﻠﻔـﺔ‬

‫ﻟﻠﻤﻘﺎﺼﺩ ﺍﻟﺸﺭﻋﻴﺔ ﻤﻥ ﺸﺄﻨﻪ ﺃﻥ ﻴﻌﻴﻨﻪ ﺫﻟﻙ ﻋﻠﻰ ﺍﻻﺴﺘﻔﺎﺩﺓ ﻤﻨﻬﺎ ﻓـﻲ ﺘﻭﺠﻴـﻪ ﻏﺎﻴـﺎﺕ‬ ‫ﻭﺃﻫﺩﺍﻑ ﺩﺭﺍﺴﺘﻪ ﻟﻠﻅﻭﺍﻫﺭ ﺍﻟﻤﺨﺘﻠﻔﺔ‪ ،‬ﺒﺤﻴﺙ ﺘﻐﺩﻭ ﺍﻟﻨﺘﺎﺌﺞ ﺍﻟﻤﺴـﺘﻭﺤﺎﺓ ﻤـﻥ ﺍﻟﺩﺭﺍﺴـﺔ‬

‫ﻼ ﻋﻥ ﻫﺫﺍ‪ ،‬ﻓﺈﻥ‬ ‫ﻤﻨﺴﺠﻤﺔ ﻤﻊ ﻤﻘﺎﺼﺩ ﻭﻏﺎﻴﺎﺕ ﺍﻟﺸﱠﺭﻉ‪ ،‬ﻭﻏﻴﺭ ﻤﺘﻌﺎﺭﻀﺔ ﻤﻌﻬﺎ‪ .‬ﻭﻓﻀ ﹰ‬

‫ﺘﻌﺭﱡﻓﻪ ﻋﻠﻰ ﻫﺫﻩ ﺍﻟﻤﻘﺎﺼﺩ ﻭﻤﺭﺍﺘﺒﻬﺎ ‪ ،‬ﻜﻔﻴل ﺒﺄﻥ ﻴﻌﻴﻨﻪ ﺫﻟﻙ ﻋﻠﻰ ﺍﺴﺘﺤﻀﺎﺭﻫﺎ ﻋﻨﺩ ﺍﻟﻬﻡ‬

‫ﺩ‪ .‬ﻗﻁﺏ ﻤﺼﻁﻔﻰ ﺴﺎﻨﻭ‬

‫ﺍﻟﺘﻜﺎﻤل ﺒﻴﻥ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻭﻤﻨﺎﻫﺞ ﺍﻟﺒﺤﺙ‬

‫ﺒﺼﻴﺎﻏﺔ ﻤﺸﺭﻭﻉ ﺃﻭ ﺘﻌﺩﻴل ﻤﻭﻗﻑ ﺍﺠﺘﻤﺎﻋﻲ ﻴﺘﻌﺎﺭﺽ ﻤﻊ ﺘﻌﺎﻟﻴﻡ ﺍﻟﺸﺭﻉ ﺍﻟﺤﻨﻴﻑ ‪ ،‬ﺃﻭ‬

‫ﻤﻌﺎﻟﺠﺔ ﻅﺎﻫﺭﺓ ﺍﺠﺘﻤﺎﻋﻴﺔ ﻤﻨﺤﺭﻓﺔ ﻋﻥ ﺍﻟﻤﻨﻬﺞ ﺍﻟﺸـﺭﻋﻲ ﺍﻟﻘـﻭﻴﻡ ‪ .‬ﻓﺈﺸـﺭﺍﻑ ﺩﺍﺭﺱ‬ ‫ﺍﻻﺠﺘﻤﺎﻋﻴﺎﺕ ﻋﻠﻰ ﺃﻫﻤﻴﺔ ﺍﻟﺤﻔﺎﻅ ﻋﻠﻰ ﺍﻟﻤﻘﺎﺼﺩ ﺍﻟﻜﻠﻴﺔ ﺍﻟﻤﺘﻤﺜﻠﺔ ﻓﻲ ﺤﻔﻅ ﺍﻟﻨﻔﺱ ﻭﺍﻟﺩﻴﻥ‬ ‫ﻭﺍﻟﻨﺴل ﻭﺍﻟﻌﻘل ﻭﺍﻟﻤﺎل)‪ ،(1‬ﻤﻥ ﺸﺄﻨﻪ ﺃﻥ ﻴﻌﻴﻨﻪ ﺫﻟﻙ ﻋﻠﻰ ﺍﻟﺒﺤﺙ ﻋﻥ ﺍﻟﺴﱡﺒل ﻭﺍﻟﻁﺭﺍﺌـﻕ‬

‫ﺍﻟﻜﻔﻴﻠﺔ ﻟﻠﺤﻔﺎﻅ ﻋﻠﻰ ﻫﺫﻩ ﺍﻟﻤﻘﺎﺼﺩ‪ ،‬ﻜﻤﺎ ﺃﻥ ﺫﻟﻙ ﻜﻔﻴل ﺃﻴﻀﺎ ﺒﺄﻥ ﻴﺩﻓﻊ ﺒﻬﻡ ﺇﻟﻰ ﺍﻻﺒﺘﻌﺎﺩ‬

‫ﻋﻥ ﺍﻟﺘﻔﻜﻴﺭ ﻓﻲ ﺍﺴﺘﺒﺩﺍل ﻫﺫﻩ ﺍﻟﻤﻘﺎﺼﺩ ﺒﻐﻴﺭﻫﺎ ﻤﻥ ﺍﻟﻤﻘﺎﺼﺩ ﺍﻵﻨﻴـﺔ ﺍﻟﺒﺸـﺭﻴﺔ‪ ،‬ﻤﻤـﺎ‬

‫ﻴﺠﻌﻠﻬﻡ ﺤﺭﻴﺼﻴﻥ ﻓﻲ ﺃﻋﻤﺎﻟﻬﻡ ﻋﻠﻰ ﺍﻟﺒﺤﺙ ﻋﻥ ﺍﻟﻭﺴﺎﺌل ﺍﻟﻤﻌﻴﻨﺔ ﻋﻠﻰ ﺍﻟﺤﻔـﺎﻅ ﻋﻠـﻰ‬

‫ﻫﺫﻩ ﺍﻟﻤﻘﺎﺼﺩ ﻭﺼﻴﺎﻨﺘﻬﺎ ﺒﻌﺩ ﻭﺠﻭﺩﻫﺎ ﻤﻥ ﺍﻻﻨﻘﺭﺍﺽ ‪.‬‬

‫‪ :2.3‬ﻤ ﺎﻴﺭ ﺍﻟﻤﻘﺎ‬

‫ﻭﺍ ﻟﺘ ﺍﻡ‬

‫ﺎ‬

‫ﺍ ﺘﺨ ﺍﻡ ﺍﻟﻤ ﺎ‬

‫‪:‬‬

‫ﺇﻥ ﺍﺴﺘﻔﺎﺩﺓ ﺩﺭﺍﺴﻲ ﺍﻟﻤﻌﺎﺭﻑ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻤﻥ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻻ ﺘﺘﻭﻗـﻑ ﻋﻨـﺩ‬

‫ﻤﺴﺘﻭﻯ ﺍﺴﺘﺤﻀﺎﺭ ﻤﺭﺍﺘﺏ ﺍﻟﻤﻘﺎﺼﺩ ﻭﺍﻟﺼﺩﻭﺭ ﻋﻨﻬﺎ ﻋﻨﺩ ﺍﻟﺘﺨﻁﻴﻁ‪ ،‬ﻭﻟﻜﻨﱠﻬﺎ ﺘﺘﺠـﺎﻭﺯ‬

‫ﺇﻟﻰ ﺍﻻﻟﺘﺯﺍﻡ ﺒﻤﻘﺘﻀﻴﺎﺕ ﻫﺫﻩ ﺍﻟﻤﻘﺎﺼﺩ ﻋﻨﺩ ﺼﻴﺎﻏﺔ ﻓﺭﻀﻴﺎﺕ ﺍﻟﺒﺤﺙ ﺍﻟﺘﻲ ﺘﺘﺸﻜﱠل ﻤﻨﻬﺎ‬

‫ﺍﻟﻤﻨﺎﻫﺞ‪ ،‬ﺒﺤﻴﺙ ﻴﺘﻡ ﺍﺴﺘﺒﻌﺎﺩ ﻜل ﻓﺭﻀﻴﺔ ﺘﻌﺎﺭﺽ ﺃﻭ ﺘﺘﻌﺎﺭﺽ ﻤـﻊ ﻤﺒـﺎﺩﺉ ﺍﻟﺸـﺭﻉ‬

‫)‪(1‬‬

‫ﻤﻥ ﺍﻟﻤﻌﻠﻭﻡ ﺃﻥ ﺘﻜﺎﻟﻴﻑ ﺍﻟﺸﺭﻉ ـ ﻜﻤﺎ ﻗﺎل ﺍﻹﻤﺎﻡ ﺍﻟﺸﺎﻁﺒﻲ ـ ﺘﺭﺠﻊ " ﺇﻟﻰ ﺤﻔﻅ ﻤﻘﺎﺼﺩﻫﺎ ﻓـﻲ‬ ‫ﺍﻟﺨﻠﻕ‪ ،‬ﻭﻫﺫﻩ ﺍﻟﻤﻘﺎﺼﺩ ﻻ ﺘﻌﺩﻭ ﺜﻼﺜﺔ ﺃﻗﺴﺎﻡ‪ :‬ﺃﺤﺩﻫﺎ‪ :‬ﺃﻥ ﺘﻜﻭﻥ ﻀﺭﻭﺭﻴ ﹰﺔ‪ .‬ﻭﺍﻟﺜـﺎﻨﻲ‪ :‬ﺃﻥ ﺘﻜـﻭﻥ‬ ‫ﺤﺎﺠﻴ ﹰﺔ‪ .‬ﻭﺍﻟﺜﺎﻟﺙ‪ :‬ﺃﻥ ﺘﻜﻭﻥ ﺘﺤﺴﻴﻨﻴﺔ‪ .‬ﻓﺄﻤﺎ ﺍﻟﻀﺭﻭﺭﻴﺔ‪ ،‬ﻓﻤﻌﻨﺎﻫﺎ ﺃﻨﱠﻬﺎ ﻻ ﺒﺩ ﻤﻨﻬﺎ ﻓﻲ ﻗﻴﺎﻡ ﻤﺼـﺎﻟﺢ‬

‫ﺍﻟﺩﻴﻥ ﻭﺍﻟﺩﻨﻴﺎ‪ ،‬ﺒﺤﻴﺙ ﺇﺫﺍ ﻓﻘﺩﺕ ﻟﻡ ﺘﺠﺭ ﻤﺼﺎﻟﺢ ﺍﻟﺩﻨﻴﺎ ﻋﻠﻰ ﺍﺴﺘﻘﺎﻤﺔٍ‪ ،‬ﺒل ﻋﻠـﻰ ﻓﺴـﺎ ٍﺩ ﻭﺘﻬـﺎﺭﺝ‬ ‫ﻭﻓﻭﺕ ﺤﻴﺎﺓٍ‪،‬ﻭﻓﻲ ﺍﻷﺨﺭﻯ ﻓﻭﺕ ﺍﻟﻨﺠﺎﺓ ﻭﺍﻟﻨﻌـﻴﻡ ﻭﺍﻟﺭﺠـﻭﻉ ﺒﺎﻟﺨﺴـﺭﺍﻥ ﺍﻟﻤﺒـﻴﻥ‪ ..‬ﻭﻤﺠﻤـﻭﻉ‬

‫ﺍﻟﻀﺭﻭﺭﻴﺎﺕ ﺨﻤﺴﺔ‪ ،‬ﻭﻫﻲ‪ :‬ﺤﻔﻅ ﺍﻟﺩﻴﻥ‪،‬ﻭﺍﻟﻨﻔﺱ‪،‬ﻭﺍﻟﻨﺴل‪ ،‬ﻭﺍﻟﻤﺎل‪ ،‬ﻭﺍﻟﻌﻘل‪ .‬ﻭﻗﺩ ﻗﺎﻟﻭﺍ ﺇﻨﱠﻬﺎ ﻤﺭﺍﻋﺎﺓ‬ ‫ﻓﻲ ﻜل ﻤﱠﻠ ٍﺔ‪ " ..‬ﺍﻨﻅﺭ‪ :‬ﺍﻟﻤﻭﺍﻓﻘﺎﺕ ـ ﻤﺭﺠﻊ ﺴﺎﺒﻕ ـ ﻡ‪ 1‬ﺝ‪ 2‬ﺹ‪ 325-324‬ﺒﺎﺨﺘﺼﺎﺭ‪.‬‬

‫ﻭﻤﻥ ﺍﻟﺠﺩﻴﺭ ﺒﺎﻟﺫﻜﺭ ﺃﻥ ﻫﺫﻩ ﺍﻟﻀﺭﻭﺭﻴﺎﺕ ﺍﻟﻤﺫﻜﻭﺭﺓ ﻟﻴﺴﺕ ﻫﻲ ﺍﻟﻀﺭﻭﺭﻴﺎﺕ ﺍﻟﻨﻬﺎﺌﻴـﺔ‪ ،‬ﻭﻗﺎﺒﻠـﺔ‬

‫ﻟﻠﺯﻴﺎﺩﺓ ﻋﻠﻴﻬﺎ‪ ،‬ﻓﺒﻌﺽ ﺍﻷﻤﻭﺭ ﺍﻟﺘﻲ ﻜﺎﻨﺕ ﺤﺎﺠﻴﺎﺕ ﻓﻲ ﺍﻟﻌﺼﻭﺭ ﺍﻟﻐﺎﺒﺭﺓ‪ ،‬ﻴﻤﻜﻥ ﻟﻬﺎ ﺃﻥ ﺘﻐﺩﻭ ﺍﻟﻴﻭﻡ‬ ‫ﻀﺭﻭﺭﻴ ﹰﺔ ﻤﻥ ﺍﻟﻀﺭﻭﺭﻴﺎﺕ ﻜﻤﺎ ﻫﻭ ﺍﻟﺤﺎل ﻓﻲ ﺍﻟﻤﺴﺎﻭﺍﺓ ﻭﺍﻟﺤﺭﻴﺔ ﻭﺍﻟﻌﺩﺍﻟﺔ ﻭﺴﻭﺍﻫﺎ ﻤﻥ ﺍﻷﻤـﻭﺭ‬

‫ﺍﻟﺘﻲ ﻏﺩﺍ ﺘﺤﻘﻕ ﺍﻟﺴﻼﻡ ﻭﺍﻷﻤﻥ ﻤﺘﻭﻗ ﹰﻔﺎ ﻋﻠﻰ ﺘﻭﺍﻓﺭﻫﺎ ﻓﻲ ﺍﻟﻤﺠﺘﻤﻌﺎﺕ‪ .‬ﻭﻋﻠﻰ ﺍﻟﻌﻤﻭﻡ‪ ،‬ﻓﺈﻥ ﺘﻌﺭﻑ‬

‫ﺩﺍﺭﺴﻲ ﺍﻹﻨﺴﺎﻨﻴﺎﺕ ﻋﻠﻰ ﻫﺫﻩ ﺍﻟﻤﻘﺎﺼﺩ‪ ،‬ﺴﻴﻤﻬﺩ ﻟﻬﻡ ﺍﻟﻁﺭﻴﻕ ﻨﺤﻭ ﺇﻓﺴﺎﺡ ﺍﻟﻤﺠﺎل ﻟﺘﻭﻗﻴـﻊ ﺘﻌـﺎﻟﻴﻡ‬ ‫ﺍﻹﺴﻼﻡ ﻋﻠﻰ ﺍﻟﻭﺍﻗﻊ ﺒﺼﻭﺭ ٍﺓ ﻋﻠﻤﻴ ٍﺔ ﻤﺅﺜﺭﺓ‪.‬‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪2001 ،(1‬ﻡ ‪1422/‬ﻫـ‬

‫ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻔﻠﺴﻔﺔ‬

‫ﻭﻏﺎﻴﺎﺘﻪ ﺍﻷﺴﺎﺴﻴﺔ‪ ،‬ﻓﺘﻐﺩﻭ ﺍﻟﻔﺭﻀﻴﺎﺕ ﺍﻟﺒﺤﺜﻴﺔ ﻤﻨﺒﺜﻘ ﹰﺔ ﻭﻤﻨﺴﺠﻤﺔ ﻤﻊ ﻤﻘﺎﺼـﺩ ﺍﻟﺸـﺭﻉ‬

‫ﻭﺃﻫﺩﺍﻓﻪ ﺍﻟﻌﺎﻤﺔ‪ ،‬ﻫﺫﺍ ﻤﻥ ﺠﻬ ٍﺔ ‪.‬‬

‫ﻭﻤﻥ ﺠﻬ ٍﺔ ﺃﺨﺭﻯ‪ ،‬ﻓﺈﻥ ﻫﺫﻩ ﺍﻟﻤﻌﺭﻓﺔ ﺴﺘﻜﻭﻥ ﻋﻭﻨﹰﺎ ﻟﻪ ﻋﻠﻰ ﺍﻻﺒﺘﻌﺎﺩ ﻋﻥ ﺘﻭﻅﻴﻑ‬

‫ﻫﺫﻩ ﺍﻟﻤﻨﺎﻫﺞ ﻭﺍﻷﺩﻭﺍﺕ ﺍﻟﺒﺤﺜﻴﺔ ﻓﻴﻤﺎ ﻴﺘﻌﺎﺭﺽ ﻤﻊ ﻤﻘﺎﺼﺩ ﺍﻟﺸﺭﻉ ﻭﺘﻌﺎﻟﻴﻤـﻪ ﺍﻟﺨﺎﻟـﺩﺓ‪،‬‬

‫ﻭﺫﻟﻙ ﺍﻨﻁﻼﻗﹰﺎ ﻤﻥ ﺃﻥ ﻫﺫﻩ ﺍﻟﻤﻨﺎﻫﺞ ﻓﻲ ﺤﻘﻴﻘﺘﻬﺎ ﻭﺴﺎﺌل ﻗﺎﺒﻠﺔ ﻷﻥ ﺘﺴﺘﺨﺩﻡ ﻓـﻲ ﺍﻟﺨﻴـﺭ‬ ‫ﻭﻓﻲ ﺍﻟﺸﺭ ﻤﻌﺎﹰ‪ ،‬ﻭﺒﺎﻟﺘﺎﻟﻲ‪ ،‬ﻓﺈﻨﱠﻪ ﺤﺭﻱ ﺒﻤﺴﺘﺨﺩﻤﻴﻬﺎ ﺍﺴﺘﺤﻀﺎﺭ ﺍﻟﻘﺎﻋﺩﺓ ﺍﻟﺸﺭﻋﻴﺔ ﺍﻟﺘـﻲ‬ ‫ﺘﺤﻜﻡ ﺍﻟﻭﺴﺎﺌل ﻓﻲ ﺍﻟﻤﻨﻅﻭﺭ ﺍﻹﺴﻼﻤﻲ‪ ،‬ﻭﺍﻟﺘﻲ ﺘﺘﻤﺜﱠل ﻓﻲ ﻀﺭﻭﺭﺓ ﻤﺸـﺭﻭﻋﻴﺔ ﺍﻟﻐﺎﻴـﺔ‬

‫ﺍﻟﺘﻲ ﺘﺴﺘﺨﺩﻡ ﻤﻥ ﺃﺠل ﺍﻟﻭﺼﻭل ﺇﻟﻴﻬﺎ‪ ،‬ﻓﺎﻷﻤﻭﺭ ﻓﻲ ﺍﻟﻨﻅﺭﺓ ﺍﻹﺴﻼﻤﻴﺔ ﺒﻤﻘﺎﺼﺩﻫﺎ‪ ،‬ﻓﺈﺫﺍ‬

‫ﻟﻡ ﺘﻜﻥ ﺍﻟﻐﺎﻴﺔ ﻤﺸﺭﻭﻋ ﹰﺔ ﺃﻭ ﺤﻤﻴﺩﺓﹰ‪ ،‬ﻓﺈﻨﱠﻪ ﻴﻨﺒﻐﻲ ﺍﻻﺒﺘﻌﺎﺩ ﻤﻥ ﺍﺴﺘﺨﺩﺍﻡ ﻫﺫﻩ ﺍﻟﻭﺴﺎﺌل ﻤـﻥ‬ ‫ﺃﺠل ﺍﻟﻭﺼﻭل ﺇﻟﻴﻬﺎ‪.‬‬

‫ﻭﺘﻭﻀﻴﺤﺎ ﻟﻬﺫﺍ‪ ،‬ﻨﺭﻯ ﺃﻥ ﻨﻤﺜل ﻟﻪ ﺒﺘﻭﻅﻴﻑ ﻤﻨﻬﺞ ﺍﻟﻤﺴﺢ ﺍﻻﺠﺘﻤﺎﻋﻲ ﻓﻲ ﻤﺠﺘﻤﻊ‬

‫ﻤﻥ ﺍﻟﻤﺠﺘﻤﻌﺎﺕ ﻗﺼﺩ ﺍﻟﺘﻌﺭﱡﻑ ﻋﻠﻰ ﻤﻭﺍﻗﻑ ﺍﻟﻨﺎﺱ ﻤﻥ ﺘﺤﺭﻴﻡ ﺍﻟﺨﻤﺭ ﻭﺍﻟﺸﺫﻭﺫ ‪ ،‬ﺒﺤﻴﺙ‬

‫ﻴﺴﺘﻔﺎﺩ ﻤﻥ ﻤﺤﺼﻠﺔ ﺍﻟﺩﺭﺍﺴﺔ ﺍﻻﻨﺘﻬﺎﺀ ﺇﻟﻰ ﺍﻟﻘﻭل ﺒﺘﺤﻠﻴل ﺍﻟﺨﻤﺭ ﻭﺍﻟﺸﺫﻭﺫ ﻭﺘﻌﺎﻁﻴﻬﻤﺎ ﻓﻲ‬ ‫ﺍﻟﻤﺠﺘﻤﻌﺎﺕ‪ ،‬ﻭﺫﻟﻙ ﺍﻨﻁﻼﻗﹰﺎ ﻤﻥ ﺘﻘﺒﱡل ﺸﺭﻴﺤ ٍﺔ ﻤﻥ ﺍﻟﻤﺠﺘﻤﻊ ﻟﻬﺫﻩ ﺍﻟﻤﻤﺎﺭﺴﺎﺕ ﺍﻟﺒﻐﻴﻀﺔ‪.‬‬

‫ﻓﺈﺫﺍ ﻜﺎﻨﺕ ﺍﻟﻐﺎﻴﺔ ﻤﻥ ﺍﺴﺘﺨﺩﺍﻡ ﺃﺩﺍﺓ ﺍﻟﻤﺴﺢ ﺍﻻﺠﺘﻤﺎﻋﻲ ﻓﻲ ﻫﺫﺍ ﺍﻟﺸـﺄﻥ ﺘﻘﺭﻴـﺭ‬

‫ﺍﻷﻤﺭ ﺍﻟﻤﺫﻜﻭﺭ‪ ،‬ﻓﺈﻨﱠﻪ ﻴﺤﺭﻡ ﺍﺴﺘﺨﺩﺍﻤﻪ ﻭﻻ ﻴﺠﻭﺯ ﺍﺴﺘﻌﻤﺎﻟﻪ ﺒﺘﺎﺘﹰﺎ ﻓﻲ ﺍﻟﻨﻅﺭ ﺍﻹﺴـﻼﻤﻲ‪،‬‬

‫ﻭﺫﻟﻙ ﻷﻥ ﺍﻟﻐﺎﻴﺔ ﻤﻥ ﺍﺴﺘﺨﺩﺍﻤﻪ ﺘﺘﻤﺜﱠل ﻓﻲ ﻤﺨﺎﻟﻔﺔ ﺘﻌﺎﻟﻴﻡ ﺍﻟﺸﱠﺭﻉ ﻭﺘﻭﺠﻴﻬﺎﺘﻪ ﺍﻟﺼـﺭﻴﺤﺔ‬

‫ﻓﻲ ﻫﺫﺍ ﺍﻟﺸﺄﻥ‪ ،‬ﻭﻤﺎ ﺃﺩﻯ ﺇﻟﻰ ﺍﻟﺤﺭﺍﻡ ﻓﻲ ﺍﻟﻤﻨﻅﻭﺭ ﺍﻹﺴﻼﻤﻲ‪ ،‬ﻓﺈﻨﱠﻪ ﻴﻌﺘﺒﺭ ﻓﻲ ﺤﺩ ﺫﺍﺘﻪ‬ ‫ﺤﺭﺍﻤﺎ ‪.‬‬

‫ﻭﻋﻠﻴﻪ‪ ،‬ﻓﺈﻥ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﺒﻤﺴﺎﻟﻜﻪ ﻭﻤﺭﺍﺘﺒﻪ ﻭﻤﻭﻀﻭﻋﺎﺘﻪ‪ ،‬ﻜﻔﻴل ﺒﺄﻥ ﻴـﺯﻭﺩ‬

‫ﺍﻟﺒﺎﺤﺜﻴﻥ ﻓﻲ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﺍﻹﻨﺴﺎﻨﻴﺔ ﺍﻟﻤﻌﺎﺼـﺭﺓ ﺒﺎﻟﻤﺯﻴـﺩ ﻤـﻥ ﺍﻷﻓﻜـﺎﺭ‬ ‫ﻭﺍﻟﻤﻌﻠﻭﻤﺎﺕ ﺍﻟﻌﺎﻤﺔ ﻋﻥ ﺭﻭﺡ ﺍﻟﺸﺭﻴﻌﺔ ﻭﻏﺎﻴﺎﺘﻬﺎ ﻭﺃﻫﺩﺍﻓﻬﺎ‪ ،‬ﻤﻤﺎ ﺴﻴﻌﺼﻤﻬﻡ ﻤﻥ ﺇﺴـﺎﺀﺓ‬

‫ل ﺠﻼﻟـﻪ‪ ،‬ﻜﻤـﺎ ﺃﻥ ﺫﻟـﻙ‬ ‫ﺍﺴﺘﺨﺩﺍﻡ ﺍﻟﻤﻨﺎﻫﺞ ﻓﻴﻤﺎ ﻓﻴﻪ ﻤﺨﺎﻟﻔﺔ ﻷﻭﺍﻤﺭ ﺍﷲ ﻭﻨﻭﺍﻫﻴﻪ ﺠـ ﱠ‬ ‫ﺴﻴﻌﻴﻨﻬﻡ ﻋﻠﻰ ﺍﻟﺘﺠﻨﺏ ﻤﻥ ﺘﻭﻅﻴﻑ ﻨﺘﺎﺌﺞ ﺩﺭﺍﺴﺎﺘﻬﻡ ﺍﻟﻤﺘﺤﺼﻠﺔ ﻤﻥ ﺍﺴﺘﺨﺩﺍﻡ ﺍﻟﻤﻨـﺎﻫﺞ‬

‫ﺍﻟﺒﺤﺜﻴﺔ ﺍﻟﻤﺨﺘﻠﻔﺔ ﻓﻴﻤﺎ ﻴﻌﻭﺩ ﻋﻠﻴﻬﻡ ﻭﻋﻠﻰ ﺍﻟﻤﺠﺘﻤﻊ ﺍﻹﻨﺴﺎﻨﻲ ﺒﺎﻟﺜﺒﻭﺭ ﻭﺍﻟﺒﻭﺍﺭ‪.‬‬

‫ﺍﻟﺘﻜﺎﻤل ﺒﻴﻥ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻭﻤﻨﺎﻫﺞ ﺍﻟﺒﺤﺙ‬

‫ﺩ‪ .‬ﻗﻁﺏ ﻤﺼﻁﻔﻰ ﺴﺎﻨﻭ‬

‫ﻭﺃﻴﹰﺎ ﻤﺎ ﻜﺎﻥ ﺍﻷﻤﺭ‪ ،‬ﻓﺈﻥ ﺜﻤﺔ ﺃﻭﺠﻬﺎ ﻻﺴـﺘﻔﺎﺩﺓ ﻤﻨـﺎﻫﺞ ﺍﻟﺒﺤـﺙ ﻤـﻥ ﺍﻟﻔﻜـﺭ‬

‫ل ﻤﺎ ﻟﺨﱠﺼﻨﺎﻩ ﻴﺸـﻜل ﺃﻫـﻡ ﺍﻟﻘﻀـﺎﻴﺎ‬ ‫ﺍﻟﻤﻘﺎﺼﺩﻱ‪ ،‬ﻭﻟﻜﻥ ﺍﻟﻤﻘﺎﻡ ﻻ ﻴﺘﺴﻊ ﻟﺴﺭﺩﻫﺎ‪ ،‬ﻭﻟﻌ ﱠ‬ ‫ﻭﺍﻟﻤﺠﺎﻻﺕ ﻟﺘﺤﻘﻴﻕ ﺍﻟﺘﻜﺎﻤل ﺍﻟﻤﻨﺸﻭﺩ ﺒﻴﻥ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻭﻤﻨﺎﻫﺞ ﺍﻟﺒﺤﺙ ﺍﻟﺤﺩﻴﺜﺔ‪.‬‬ ‫ﺘﺎﺌ ﺍﻟ ﺤ ﻭﺍ ﺘﺭﺍﺤﺎﺘ ‪:‬‬

‫ﺒﻨﺎﺀ ﻋﻠﻰ ﻤﺎ ﺴﺒﻕ ‪ ،‬ﻭﺭﻏﺒ ﹰﺔ ﻓﻲ ﺘﺤﻘﻴﻕ ﺍﻟﺘﻜﺎﻤل ﺍﻟﻤﻨﺸﻭﺩ ﺍﻟﻤﺸﺎﺭ ﺇﻟﻴﻪ‪ ،‬ﻓﺈﻨﱠﻨﺎ ﻨﺘﻘﺩﻡ‬

‫ﺒﺎﻻﻗﺘﺭﺍﺤﺎﺕ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬

‫ﺃﻭ ‪ :‬ﺍﻨﺘﻬﺕ ﺍﻟﺩﺭﺍﺴﺔ ﺇﻟﻰ ﺍﻟﻘﻭل ﺒﺄﻥ ﺍﻟﺘﻜﺎﻤل ﺍﻟﻤﻨﺸـﻭﺩ ﺒـﻴﻥ ﺍﻟﻤﻌـﺎﺭﻑ ﺍﻟﺸـﺭﻋﻴﺔ‬ ‫ﻭﺍﻟﻤﻌﺎﺭﻑ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻴﻬﺩﻑ ﺇﻟﻰ ﺍﻟﻘﻴﺎﻡ ﺒﺘﻁﻌﻴﻡ ﻤﻨﻬﺠﻲ ﻤﺭﻜﱠﺯ ﻟﻠﻤﻌﺎﺭﻑ ﺍﻟﺸﺭﻋﻴﺔ‬

‫ﺒﺈﻴﺠﺎﺒﻴﺎﺕ ﺍﻟﻤﻌﺎﺭﻑ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻭﺘﻁﻌﻴﻡ ﺍﻟﻤﻌـﺎﺭﻑ ﺍﻹﻨﺴـﺎﻨﻴﺔ ﻫـﻲ ﺍﻷﺨـﺭﻯ‬

‫ﺒﺈﻴﺠﺎﺒﻴﺎﺕ ﺍﻟﻤﻌﺎﺭﻑ ﺍﻟﺸﺭﻋﻴﺔ ﻤﻭﻀﻭﻋﺎ ﻭﻤﻨﻬﺠﺎ ﻭﻓﻠﺴـﻔ ﹰﺔ ‪ .‬ﻓﺜﻤـﺔ ﺇﻴﺠﺎﺒﻴـﺎﺕ‬

‫ﺘﻨﺘﻅﻤﻬﺎ ﺍﻟﻤﻌﺎﺭﻑ ﺍﻟﺸﺭﻋﻴﺔ ﻴﻤﻜﻥ ﻟﻠﻤﻌﺎﺭﻑ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺍﻻﺴـﺘﻔﺎﺩﺓ‬

‫ﺕ‬ ‫ﻤﻨﻬﺎ ﻭﺨﺎﺼ ﹰﺔ ﻋﻠﻰ ﻤﺴﺘﻭﻯ ﺍﻟﻔﻠﺴﻔﺔ ﻭﺍﻟﻤﻨﻬﺞ ﻭﺍﻟﻤﻭﻀﻭﻉ‪ ،‬ﻜﻤﺎ ﺃﻥ ﺜﻤﺔ ﺇﻴﺠﺎﺒﻴﺎ ٍ‬

‫ﻟﻠﻤﻌﺎﺭﻑ ﺍﻹﻨﺴﺎﻨﻴﺔ‪ ،‬ﻴﻤﻜﻥ ﻟﻠﻤﻌﺎﺭﻑ ﺍﻟﺸﺭﻋﻴﺔ ﺍﻻﺴﺘﻔﺎﺩﺓ ﻤﻨﻬﺎ ﻋﻠـﻰ ﻤﺴـﺘﻭﻯ‬ ‫ﺍﻟﻤﻨﻬﺞ ﻭﺍﻟﻤﻭﻀﻭﻉ ﺒﺸﻜل ﺨﺎﺹ ‪.‬‬

‫ﺎ ﻴﺎ‪ :‬ﻨﺒﻬﺕ ﺍﻟﺩﺭﺍﺴﺔ ﻋﻠﻰ ﺃﻫﻤﻴﺔ ﺘﻌﻤﻴﻕ ﺍﻟﺒﺤﺙ ﻓﻲ ﻤﺠﺎل ﺍﻟﺘﻜﺎﻤـل ﺒـﻴﻥ ﺍﻟﻤﻌـﺎﺭﻑ‬ ‫ﺍﻟﺸﺭﻋﻴﺔ ﻭﺍﻟﻤﻌﺎﺭﻑ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻜﻭﺴﻴﻠ ٍﺔ ﺃﺴﺎﺴﻴ ٍﺔ ﻨﺎﺠﻌـ ٍﺔ ﻭﻤﻭﺼـﻠ ٍﺔ‬

‫ﺇﻟﻰ ﺘﺤﻘﻴﻕ ﺇﺴﻼﻡ ﺸﺎﻤل ﻟﻔﺭﻭﻉ ﺍﻟﻤﻌﺭﻓﺔ ﺍﻹﻨﺴـﺎﻨﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴـﺔ‪ ،‬ﻭﺇﺼـﻼﺡ‬ ‫ﻤﺘﻜﺎﻤل ﻟﻤﻨﺎﻫﺞ ﺍﻟﺘﻔﻜﻴﺭ ﺍﻹﺴﻼﻤﻲ ﺍﻟﻤﻌﺎﺼﺭ‪ .‬ﻭﺃﺸﺎﺭﺕ ﺍﻟﺩﺭﺍﺴﺔ ﺇﻟﻰ ﺃﻥ ﺍﻟﺘﻜﺎﻤل‬

‫ﻴﻤﺜل ﺍﻟﻤﺭﺤﻠﺔ ﺍﻷﺴﺎﺴﻴﺔ ﺍﻟﺘﻲ ﻴﻨﺒﻐﻲ ﺃﻥ ﻴﻭﻟﻰ ﻤﺯﻴﺩﺍ ﻤﻥ ﺍﻟﺘﺤﻘﻴـﻕ ﻭﺍﻟﺩﺭﺍﺴـﺔ‬

‫ﺘﻤﻬﻴﺩﺍ ﻟﻔﻜﺭﺓ ﺇﺴﻼﻡ ﺍﻟﻤﻌﺭﻓﺔ‪ ،‬ﻓﺒﻘﺩﺭ ﻤﺎ ﺘﺘﻌﻤﻕ ﻓﻜﺭﺓ ﺍﻟﺘﻜﺎﻤل ﺒـﻴﻥ ﺍﻟﻤﻌـﺎﺭﻑ‪،‬‬

‫ﻼ‬ ‫ﺒﻘﺩﺭ ﻤﺎ ﻴﺘﺤﻘﱠﻕ ﺇﺴﻼﻡ ﺍﻟﻤﻌﺎﺭﻑ ﻭﺇﺼﻼﺡ ﺍﻟﻤﻨﺎﻫﺞ‪ ،‬ﻭﺍﻟﻌﻜﺱ ﺼﺤﻴﺢ‪ ،‬ﻭﻓﻀـ ﹰ‬

‫ﻋﻥ ﺫﻟﻙ‪ ،‬ﻓﺈﻥ ﺍﻟﺩﺭﺍﺴﺔ ﻗﺭﺭﺕ ﺒﺄﻥ ﺍﻟﻤﺭﻭﻨﺔ ﺍﻟﺘﻲ ﺘﺘﺴ ﱡﻡ ﺒﻬﺎ ﻓﻜﺭﺓ ﺍﻟﺘﻜﺎﻤل ﺘﺠﻌﻠﻬﺎ‬

‫ﻻ ﻭﺃﺴﻬل ﺘﻁﺒﻴﻘﹰﺎ ﻤﻥ ﻓﻜﺭﺓ ﺍﻷﺴﻠﻤﺔ‪ ،‬ﻭﻟﺫﻟﻙ‪ ،‬ﻓﺈﻥ ﻋﻠﻰ ﺍﻟﻤﺴﺅﻭﻟﻴﻥ ﻋﻥ‬ ‫ﺃﻜﺜﺭ ﻗﺒﻭ ﹰ‬ ‫ﻓﻜﺭﺓ ﺇﺴﻼﻡ ﺍﻟﻤﻌﺭﻓﺔ ﺘﺨﺼﻴﺹ ﺠﺯ ٍﺀ ﻫﺎﻡ ﻤﻥ ﺍﻟﻤﺸﺭﻭﻉ ﻟﺘﻌﻤﻴﻕ ﻓﻜﺭﺓ ﺍﻟﺘﻜﺎﻤل‪.‬‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪2001 ،(1‬ﻡ ‪1422/‬ﻫـ‬

‫ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻔﻠﺴﻔﺔ‬

‫ﺎﻟ ﺎ‪ :‬ﺃﻜﱠﺩﺕ ﺍﻟﺩﺭﺍﺴﺔ ﻋﻠﻰ ﻀﺭﻭﺭﺓ ﺍﻟﺘﻔﺭﻴﻕ ﺒﻴﻥ ﺤﻘﻴﻘﺔ ﺍﻟﻭﺤﻲ ﺍﻹﻟﻬﻲ ﺒﻭﺼﻔﻪ ﻤﺼﺩﺭﺍ‬ ‫ﺃﺯﻟﻴﺎ ﺜﺎﺒﺘﹰﺎ ﻻ ﻴﻌﺘﺭﻴﻪ ﻨﻘﺹ ﺃﻭ ﺘﻘﺼﻴﺭ ﺃﻭ ﻗﺼﻭﺭ‪ ،‬ﻭﺒﻴﻥ ﺍﻟﻤﻌـﺎﺭﻑ ﺍﻟﻤﻭﺴـﻭﻤﺔ‬

‫ﺒﺎﻟﻤﻌﺎﺭﻑ ﺍﻟﺸﺭﻋﻴﺔ ﻭﺍﻟﺘﻲ ﻨﺴﺠﺕ ﺤﻭل ﺍﻟﻭﺤﻲ ﺍﻹﻟﻬﻲ ﻫﺎﺩﻓ ﹰﺔ ﺇﻟﻰ ﺘﻘﺩﻴﻡ ﺘﻔﺴـﻴﺭ‬

‫ﻟﻤﻌﺎﻨﻴﻪ ﻭﺃﻟﻔﺎﻅﻪ‪ ،‬ﻓﻬﺫﻩ ﺍﻟﻤﻌﺎﺭﻑ ﺒﺸﺭﻴﺔ ﺍﻟﻨﺸﺄﺓ ﻭﺍﻟﺼﻨﻌﺔ‪ ،‬ﻭﻟﻴﺴـﺕ ﻭﺤﻴـﺎ ﻭﻻ‬ ‫ﻤﺼﺩﺭﺍ ﺃﺯﻟﻴﺎ ﺜﺎﺒﺘﹰﺎ‪ ،‬ﻭﻴﻌﺘﺭﻴﻬﺎ ﺍﻟﻨﻘﺹ ﻭﺍﻟﺘﻘﺼﻴﺭ ﻭﺍﻟﻘﺼﻭﺭ‪ ،‬ﻤﻤﺎ ﻴﺴﺘﻠﺯﻡ ﺘﻌﻬﺩﻫﺎ‬

‫ﺒﺩﻭﺍﻡ ﺍﻟﺘﺠﺩﻴﺩ ﻭﺍﻟﺘﺤﻘﻴﻕ ﻭﺍﻟﻤﺭﺍﺠﻌﺔ ﺍﻟﺩﺍﺌﺒﺔ‪ ،‬ﻭﺒﻨﺎﺀ ﻋﻠﻰ ﻫـﺫﺍ‪ ،‬ﻓـﺈﻥ ﺍﻟﺘﻜﺎﻤـل‬

‫ﺍﻟﻤﻨﺸﻭﺩ ﺍﻟﻤﺭﺍﺩ ﻓﻲ ﻤﻨﻅﻭﺭ ﻫﺫﻩ ﺍﻟﺩﺭﺍﺴﺔ‪ ،‬ﻴﻨﺼﺭﻑ ﺇﻟﻰ ﺍﻟﺘﻜﺎﻤـل ﺒـﻴﻥ ﻫـﺫﻩ‬

‫ﺍﻟﻤﻌﺎﺭﻑ ﺍﻟﺸﺭﻋﻴﺔ ﻭﺒﻴﻥ ﺍﻟﻤﻌﺎﺭﻑ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺒﺎﻋﺘﺒﺎﺭ ﻜل ﻭﺍﺤـﺩ ٍﺓ‬ ‫ﻤﻨﻬﺎ ﻤﻌﺎﺭﻑ ﺒﺸﺭﻴﺔ ﻤﻥ ﺤﻴﺙ ﺍﻟﺘﻜﻭﻴﻥ ﻭﺍﻟﺘﺸﻜل ﻭﺍﻟﺘﺤﺭﻴﺭ‪ .‬ﻭﻻ ﻴﻌﻨﻲ ﺒﺄﻱ ﺤﺎل‬ ‫ﻤﻥ ﺍﻷﺤﻭﺍل ﺍﻟﺘﻜﺎﻤل ﺒﻴﻥ ﺤﻘﻴﻘﺔ ﺍﻟﻭﺤﻲ ﻭﺍﻟﻤﻌﺎﺭﻑ ﺍﻹﻨﺴﺎﻨﻴﺔ‪ ،‬ﺫﻟﻙ ﻷﻥ ﺍﻟـﻭﺤﻲ‬

‫ﺍﻹﻟﻬﻲ ﺒﺸﻘﻴﻪ ‪-‬ﻜﺘﺎﺒﺎ ﻭﺴ ﱠﻨ ﹰﺔ‪ -‬ﻜﻤﺎ ﻗﺭﺭﻨﺎ ﻻ ﻴﺤﺘﺎﺝ ﺇﻟﻰ ﺘﻜﺎﻤل ﻤﻊ ﺃﻴـﺔ ﻤﻌﺭﻓـ ٍﺔ‬ ‫ﺃﺨﺭﻯ‪ ،‬ﻷﻨﱠﻪ ﻜﺎﻤل ﻓﻲ ﺫﺍﺘﻪ ﻭﺴﺎﻡ ﻋﻠﻰ ﺍﻟﻤﺭﺍﺠﻌﺔ ﻭﺍﻟﺘﺠﺩﻴﺩ ﻭﺍﻟﺘﻐﻴﻴﺭ‪.‬‬

‫ﺭﺍ ﻌﺎ‪ :‬ﻗﺭﺭﺕ ﺍﻟﺩﺭﺍﺴﺔ ﺃﻥ ﺍﻋﺘﺒﺎﺭ ﺍﻟﻤﻌﺎﺭﻑ ﺍﻟﺸﺭﻋﻴﺔ ﻤﻌﺎﺭﻑ ﻤﻌﺼـﻭﻤ ﹰﺔ ﺃﻭ ﺴـﺎﻤﻴ ﹰﺔ‬

‫ﻋﻠﻰ ﺍﻟﻤﺭﺍﺠﻌﺔ ﻭﺍﻟﺘﺠﺩﻴﺩ‪ ،‬ﺍﺭﺘﻘﺎﺀ ﺒﺘﻠﻙ ﺍﻟﻤﻌﺎﺭﻑ ﺇﻟﻰ ﻤﺴﺘﻭﻯ ﺍﻟﻭﺤﻲ ﺍﻹﻟﻬﻲ ﻤﻥ‬

‫ﻁ ﻭﺨﻁـﻭﺭﺓٍ‪،‬‬ ‫ﻁ ﻭﺨﻠ ٍ‬ ‫ﺤﻴﺙ ﺍﻟﻤﻜﺎﻨﺔ ﻭﺍﻟﻤﻨـﺯﻟﺔ‪ ،‬ﻭﻻ ﻴﺨﻔﻰ ﻤﺎ ﻓﻲ ﺫﻟﻙ ﻤﻥ ﺸﻁ ٍ‬

‫ﺫﻟﻙ ﻷﻥ ﺍﻟﻭﺤﻲ ﺒﺸﻘﻴﻪ ﺃﺯﻟﻲ ﻏﻴﺭ ﻤﺤﺩﺙ‪ ،‬ﻭﺃﻤﺎ ﺍﻟﻤﻌﺎﺭﻑ ﺍﻟﺸﺭﻋﻴﺔ ﻤـﻥ ﻓﻘـﻪ‬

‫ﻭﺃﺼﻭل ﻭﻜﻼﻡ ﻭﺘﻔﺴﻴﺭ ﻭﺤﺩﻴﺙ ﻭﺴﻭﺍﻩ‪ ،‬ﻓﻬﻲ ﻤﺤﺩﺜﺔ ﻭﻟﻴﺴﺕ ﺃﺯﻟﻴﺔ‪ ،‬ﻭﺒﺎﻟﺘـﺎﻟﻲ‪،‬‬

‫ل ﺍﻟﻌﺼﻤﺔ ﻻ ﺘﺜﺒﺕ ﺇﻻ ﻟﻠﻭﺤﻲ‪ ،‬ﻭﻤﺎ ﻋﺩﺍﻩ ﻤﻥ ﻤﻌـﺎﺭﻑ ﺍﻟﺒﺸـﺭ‬ ‫ﻓﺈﻥ ﺍﻟﻌﺼﻤﺔ ﻜ ﱠ‬ ‫ﺍﻟﺸﺭﻋﻴﺔ ﻭﺍﻹﻨﺴﺎﻨﻴﺔ‪ ،‬ﻓﺈﻨﱠﻪ ﻴﻌﺘﺭﻴﻪ ﺍﻟﻨﻘﺹ ﻭﺍﻟﺘﻘﺼﻴﺭ ﻭﺍﻟﻘﺼﻭﺭ ﺍﻟﺫﻱ ﻴﺴـﺘﻭﺠﺏ‬

‫ﺘﻌﻬﺩﻩ ﺒﺎﻟﻤﺭﺍﺠﻌﺔ ﻭﺍﻟﺘﺤﻘﻴﻕ ﻭﺍﻟﺘﺠﺩﻴﺩ‪.‬‬

‫ﺨﺎﻤ ﺎ‪ :‬ﺃﻭﻀﺤﺕ ﺍﻟﺩﺭﺍﺴﺔ ﺃﻫﻤﻴﺔ ﺍﻟﺘﺭﻜﻴﺯ ﻋﻠﻰ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼـﺩﻱ ﻤـﻥ ﺍﻟﻤﻌـﺎﺭﻑ‬ ‫ﺍﻟﺸﺭﻋﻴﺔ ﻭﻤﻨﺎﻫﺞ ﺍﻟﺒﺤﺙ ﻓﻲ ﺍﻟﻌﻠﻭﻡ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻋﻨﺩ ﺍﻟﻬـﻡ ﺒﺘﺤﻘﻴـﻕ‬

‫ﺍﻟﺘﻜﺎﻤل ﺍﻟﻤﻨﺸﻭﺩ ﺒﻴﻥ ﺍﻟﻤﻌﺎﺭﻑ ﺍﻟﺸﺭﻋﻴﺔ ﻭﺍﻟﻤﻌﺎﺭﻑ ﺍﻹﻨﺴﺎﻨﻴﺔ‪ ،‬ﻭﺫﻟﻙ ﻷﻥ ﺍﻟﻔﻜﺭ‬

‫ﺍﻟﻤﻘﺎﺼﺩﻱ ﻴﺸﻜل ﺍﻟﻌﺼﺒﺔ ﺍﻟﺘﻲ ﺘﻘﻭﻡ ﻋﻠﻴﻬﺎ ﺍﻟﻤﻌﺎﺭﻑ ﺍﻟﺸﺭﻋﻴﺔ‪ ،‬ﻭﺃﻤـﺎ ﻤﻨـﺎﻫﺞ‬

‫ﺍﻟﺒﺤﺙ‪ ،‬ﻓﻴﻌﻬﺩ ﺇﻟﻴﻬﺎ ﺫﺍﺕ ﺍﻟﻤﻬﻤﺔ ﻓﻲ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴـﺔ‪ ،‬ﻤﻤـﺎ‬

‫ﺍﻟﺘﻜﺎﻤل ﺒﻴﻥ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻭﻤﻨﺎﻫﺞ ﺍﻟﺒﺤﺙ‬

‫ﺩ‪ .‬ﻗﻁﺏ ﻤﺼﻁﻔﻰ ﺴﺎﻨﻭ‬

‫ﻻ ﺇﻟﻰ ﺘﻜﺎﻤل ﻤﻨﺸـﻭ ٍﺩ ﺒـﻴﻥ ﺍﻟﺸـﺭﻋﻴﺎﺕ‬ ‫ﻴﺠﻌل ﺘﺤﻘﻴﻕ ﺍﻟﺘﻜﺎﻤل ﺒﻴﻨﻬﻤﺎ ﻤﻭﺼﻭ ﹰ‬ ‫ﻭﺍﻹﻨﺴﺎﻨﻴﺎﺕ‪.‬‬

‫ﺎ ﺎ‪ :‬ﺃﺒﺭﺯﺕ ﺍﻟﺩﺭﺍﺴﺔ ﺃﻭﺠﻪ ﺍﺴﺘﻔﺎﺩﺓ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻤﻥ ﻤﻨﺎﻫﺞ ﺍﻟﺒﺤﺙ ﻓﻲ ﺍﻟﻌﻠﻭﻡ‬

‫ﺍﻹﻨﺴﺎﻨﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺍﻟﻤﻌﺎﺼﺭﺓ‪ ،‬ﻭﺨﻠﺼﺕ ﺇﻟﻰ ﺘﻘﺭﻴـﺭ ﺍﻟﻘـﻭل ﻓـﻲ ﺃﻭﺠـﻪ‬

‫ﺍﻻﺴﺘﻔﺎﺩﺓ ﻤﻥ ﺍﻟﻌﺩﻴﺩ ﻤﻥ ﻤﻨﺎﻫﺞ ﺍﻟﺒﺤﺙ ﻋﻠﻰ ﻤﺴﺘﻭﻯ ﻜﺸﻑ ﻭﺍﺴﺘﺠﻼﺀ ﻤﻘﺎﺼـﺩ‬

‫ﺍﻟﺸﱠﺭﻉ ﻓﻲ ﺒﻌﺽ ﺍﻟﻤﺴﺎﺌل ﺍﻟﻌﺩﻴﻤﺔ ﺍﻟﻨﺼﻭﺹ‪ ،‬ﻭﻋﻠﻰ ﻤﺴﺘﻭﻯ ﻜﺸﻑ ﻭﺍﺴﺘﺠﻼﺀ‬

‫ﻼ ﻋﻥ ﺫﻟﻙ‪ ،‬ﻓﺈﻨﱠﻪ ﻤﻥ ﺍﻟﻤﻤﻜـﻥ‬ ‫ﻤﻘﺎﺼﺩ ﺍﻟﻤﻜﻠﱠﻔﻴﻥ ﻓﻲ ﺘﺼﺭﻓﺎﺘﻬﻡ ﺍﻟﻤﺨﺘﻠﻔﺔ‪ ،‬ﻭﻓﻀ ﹰ‬

‫ﻱ ﻤﻥ ﻤﻨﺎﻫﺞ ﺍﻟﺒﺤﺙ ﻋﻠﻰ ﻤﺴﺘﻭﻯ ﺍﻟﺘﺤﻘﻕ ﻤﻥ ﺇﻨﺠـﺎﺯ‬ ‫ﺃﻥ ﻴﺴﺘﻔﻴﺩ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩ ﱡ‬ ‫ﺍﻟﻤﻘﺎﺼﺩ ﻓﻲ ﺃﺭﺽ ﺍﻟﻭﺍﻗﻊ‪ ،‬ﻓﻠﺌﻥ ﻜﺎﻨﺕ ﺜﻤﺔ ﻤﺴﺎﻟﻙ ﻟﻠﻜﺸﻑ ﻋﻥ ﺍﻟﻤﻘﺎﺼﺩ‪ ،‬ﻓﺈﻨﱠـﻪ‬ ‫ﻻ ﺒﺩ ﻤﻥ ﺃﻥ ﻴﻜﻭﻥ ﺜﻤﺔ ﻤﺴﺎﻟﻙ ﻟﻠﺘﺤﻘﱡﻕ ﻤﻥ ﺇﻨﺠﺎﺯ ﺍﻟﻤﻘﺎﺼﺩ‪ ،‬ﻭﻴﻤﻜـﻥ ﺍﺴـﺘﺨﺩﺍﻡ‬ ‫ﻤﻨﺎﻫﺞ ﺍﻟﺒﺤﺙ ﻜﻤﺴﺎﻟﻙ ﻟﻠﺘﺤﻘﱡﻕ ﻤﻥ ﺇﻨﺠﺎﺯ ﺍﻟﻤﻘﺎﺼﺩ ‪.‬‬

‫ﺎ ﻌﺎ‪ :‬ﺃﻭﻀﺤﺕ ﺍﻟﺩﺭﺍﺴﺔ ﺃﻭﺠﻪ ﺍﺴﺘﻔﺎﺩﺓ ﻤﻨﺎﻫﺞ ﺍﻟﺒﺤﺙ ﻤﻥ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ‪ ،‬ﻭﺍﻨﺘﻬﺕ‬ ‫ﺇﻟﻰ ﺘﻘﺭﻴﺭ ﺍﻟﻘﻭل ﺒﺄﻥ ﺘﺤﻘﻴﻕ ﺫﻟﻙ ﻴﻤﻜﻥ ﺃﻥ ﻴﺘﻡ ﻤﻥ ﺨـﻼل ﺍﺴﺘﺤﻀـﺎﺭ ﺍﻟﺒﻌـﺩ‬ ‫ﺍﻟﻤﻘﺎﺼﺩﻱ ﻋﻨﺩ ﺼﻴﺎﻏﺔ ﻓﺭﻀﻴﺎﺕ ﻭﺘﺴﺎﺅﻻﺕ ﺍﻷﺒﺤﺎﺙ ﻭﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻹﻨﺴـﺎﻨﻴﺔ‪،‬‬ ‫ﻜﻤﺎ ﻴﻤﻜﻥ ﺃﻥ ﻴﺘﺤﻘﱠﻕ ﺫﻟﻙ ﻤﻥ ﺨﻼل ﺍﻟﺘﺄﻤل ﻓﻲ ﻜﻠﻴﺎﺕ ﺍﻟﺸﺭﻉ ﻭﻤﺒﺎﺩﺌﻬﺎ ﺍﻟﻌﺎﻤـﺔ‬

‫ﻋﻨﺩ ﺘﻘﺩﻴﻡ ﺘﻔﺴﻴﺭ ﻟﻠﻅﻭﺍﻫﺭ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﻭﺍﻟﺴﻴﺎﺴﻴﺔ ﻭﻏﻴـﺭ ﺫﻟـﻙ‪،‬‬

‫ﻓﻴﻐﺩﻭ ﺫﻟﻙ ﺍﻟﺘﻔﺴﻴﺭ ﻤﻨﺴﺠﻤﺎ ﻤﻊ ﻨﻅﺭﺍﺕ ﺍﻟﺸﱠﺭﻉ ﻭﺘﺤﻠﻴﻼﺘﻪ ﻷﻤﺜﺎل ﻫﺫﻩ ﺍﻟﻅﻭﺍﻫﺭ‬

‫‪.‬‬

‫ﺎﻤ ﺎ‪ :‬ﺍﻨﻁﻼﻗﹰﺎ ﻤﻥ ﺍﻷﻫﻤﻴﺔ ﺍﻟﻜﺒﺭﻯ ﻟﻠﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻓﻲ ﻤﺠـﺎل ﺘﺭﺸـﻴﺩ ﺍﻟﺼـﺤﻭﺓ‬

‫ﺍﻹﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺎﺼﺭﺓ ﻭﺘﺤﻘﻴﻕ ﻭﺼل ﻤﻜﻴﻥ ﺒﻴﻥ ﻭﺤﻲ ﺍﻟﺴﻤﺎﺀ ﻭﻭﺍﻗـﻊ ﺍﻷﺭﺽ‪،‬‬

‫ﻓﺈﻥ ﺍﻟﺩﺭﺍﺴﺔ ﺘﻬﻴﺏ ﺒﺎﻟﻜﻠﻴﺎﺕ ﻭﺍﻟﻤﻌﺎﻫﺩ ﻭﺍﻟﺠﺎﻤﻌﺎﺕ ﺍﻟﺘﻲ ﺘﺼﺒﻭ ﺇﻟﻰ ﺘﺨﺭﻴﺞ ﺠﻴل‬

‫ﻤﻥ ﺍﻟﻨﺵﺀ ﺠﺎﻤﻊ ﺒﻴﻥ ﺍﻟﻤﻌﺎﺭﻑ ﺍﻟﺸﺭﻋﻴﺔ ﻭﺍﻟﻤﻌﺎﺭﻑ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴـﺔ‪،‬‬

‫ﻭﻗﺎﺩﺭ ﻋﻠﻰ ﺘﺤﻘﻴﻕ ﺍﻹﺼﻼﺡ ﺍﻟﻤﻨﺸﻭﺩ ﻓﻲ ﻤﺠﺘﻤﻌﺎﺘﻬﻡ‪ ،‬ﻨﻬﻴﺏ ﺒﻬﺫﻩ ﺍﻟﻤﺅﺴﺴـﺎﺕ‬

‫ﺃﻥ ﺘﺼﻴﺭ ﻤﺎﺩﺓ ﻤﻘﺎﺼﺩ ﺍﻟﺸﺭﻴﻌﺔ ﻤﺎﺩ ﹰﺓ ﺇﺠﺒﺎﺭﻴ ﹰﺔ ﻭﻤﺘﻁﻠﺒﺎ ﺃﺴﺎﺴﻴﺎ ﻟﺴﺎﺌﺭ ﺍﻟﺩﺍﺭﺴﻴﻥ‬

‫ﻓﻲ ﺍﻟﻤﻌﺎﺭﻑ ﺍﻟﺸﺭﻋﻴﺔ ﺒﻔﺭﻭﻋﻬﺎ ﻭﺍﻟﻤﻌﺎﺭﻑ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴـﺔ ﺒﻔﺭﻭﻋﻬـﺎ‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪2001 ،(1‬ﻡ ‪1422/‬ﻫـ‬

‫ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻔﻠﺴﻔﺔ‬

‫ﺍﻟﻤﺨﺘﻠﻔﺔ‪ ،‬ﻭﺃﻻ ﺘﻨﺤﺼﺭ ﺩﺭﺍﺴﺘﻬﺎ ﻋﻠﻰ ﻁﻠﺒﺔ ﺍﻟﻔﻘﻪ ﻭﺍﻷﺼﻭل ﺃﻭ ﻁﻠﺒﺔ ﺍﻟﺸـﺭﻴﻌﺔ‬

‫ﻜﻤﺎ ﻫﻭ ﻤﺘﺒﻊ ﻓﻲ ﻤﻌﻅﻡ ﺍﻟﺠﺎﻤﻌﺎﺕ ﻭﺍﻟﻤﻌﺎﻫﺩ ﺍﻟﺸﺭﻋﻴﺔ ﻓﻲ ﺍﻟﻌـﺎﻟﻡ ﺍﻹﺴـﻼﻤﻲ‪،‬‬

‫ﻓﺎﻟﺘﺯﻭﺩ ﺒﺎﻟﻤﻌﺭﻓﺔ ﺍﻟﻤﻘﺎﺼﺩﻴﺔ‪ ،‬ﺸﺄﻥ ﻻ ﺒﺩ ﻤﻨـﻪ ﻟﺩﺍﺭﺴـﻲ ﺍﻟﺤـﺩﻴﺙ ﻭﺍﻟﻌﻘﻴـﺩﺓ‬

‫ﻭﺍﻟﺘﻔﺴﻴﺭ ﻭﺍﻟﺩﻋﻭﺓ‪ ،‬ﻭﺫﻟﻙ ﻟﻤﺎ ﺘﺘﻀﻤﻨﻪ ﻫﺫﻩ ﺍﻟﻤﻌﺭﻓﺔ ﻤﻥ ﻤﻌﺎﻥ ﻤﻭﺼـﻠ ٍﺔ ﺇﻟـﻰ‬

‫ﺤﺴﻥ ﺘﻔﻬﻡ ﻤﺭﺍﺩ ﺍﻟﺸﺎﺭﻉ ﻭﺤﺴﻥ ﺘﻤﺜﱡﻠﻪ ﻓﻲ ﺍﻟﻭﺍﻗﻊ ‪.‬‬

‫ﺘﺎ ﻌﺎ‪ :‬ﺍﻋﺘﺒﺎﺭﺍ ﺒﺄﻫﻤﻴﺔ ﺍﻟﻭﻋﻲ ﻋﻠﻰ ﺤﻘﺎﺌﻕ ﻤﻨﺎﻫﺞ ﺍﻟﺒﺤﺙ ﺍﻟﺤﺩﻴﺜﺔ ﺒﺎﻟﻨﺴـﺒﺔ ﻟﺩﺍﺭﺴـﻲ‬ ‫ﺍﻟﻤﻌﺎﺭﻑ ﺍﻟﺸﺭﻋﻴﺔ‪ ،‬ﺒﻐﻴﺔ ﺘﻭﻅﻴﻔﻬﺎ ﻓﻲ ﻋﻤﻠﻴﺔ ﺘﺴﺩﻴﺩ ﺍﻟﺤﻴﺎﺓ ﺒﺘﻌﺎﻟﻴﻡ ﺍﻟﺩﻴﻥ ﺒﺼﻭﺭﺓ‬ ‫ﻋﻠﻤﻴﺔ ﻭﻤﻭﻀﻭﻋﻴﺔ ﻤﻌﺘﺒﺭﺓ‪ ،‬ﻓﺈﻥ ﺍﻟﺩﺭﺍﺴﺔ ﺘﻘﺘـﺭﺡ ﻋﻠـﻰ ﺍﻟﻘـﺎﺌﻤﻴﻥ ﺒﺸـﺅﻭﻥ‬

‫ﺍﻟﺠﺎﻤﻌﺎﺕ ﻭﺍﻟﻜﻠﻴﺎﺕ ﻭﺍﻟﻤﻌﺎﻫﺩ ﺍﻟﺸﺭﻋﻴﺔ ﻓﻲ ﺍﻟﻌﺎﻟﻡ ﺍﻹﺴـﻼﻤﻲ‪ ،‬ﺍﻟﺸـﺭﻭﻉ ﻓـﻲ‬

‫ﺘﺼﻤﻴﻡ ﻤﺎﺩﺓ ﺒﺎﺴﻡ ﻤﻨﺎﻫﺞ ﺍﻟﺒﺤﺙ ﻓﻲ ﺍﻟﻌﻠﻭﻡ ﺍﻹﻨﺴـﺎﻨﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴـﺔ‪ ،‬ﺘﻌﻨـﻰ‬

‫ﺒﺎﻟﺘﺭﻜﻴﺯ ﻜل ﺍﻟﺘﺭﻜﻴﺯ ﻋﻠﻰ ﺴﺒل ﻭﻜﻴﻔﻴﺎﺕ ﺘﻭﻅﻴﻑ ﻤﺨﺘﻠﻑ ﺍﻟﻤﻨﺎﻫﺞ ﻭﺍﻟﻁﺭﺍﺌـﻕ‬

‫ﺍﻟﺒﺤﺜﻴﺔ ﺍﻟﺤﺩﻴﺜﺔ ﻓﻲ ﻤﺠﺎل ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﺸﺭﻋﻴﺔ ﺃﺴﻭ ﹰﺓ ﺒﻁﺭﻴﻘـﺔ ﺘﻭﻅﻴﻔﻬـﺎ ﻓـﻲ‬ ‫ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻹﻨﺴﺎﻨﻴﺔ ﺒﻌﺩ ﺇﻋﺎﺩﺓ ﺒﻨﺎﺌﻬﺎ ﻭﻓﻕ ﺍﻟﻤﻨﻅﻭﺭ ﺍﻹﺴﻼﻤﻲ‪ ،‬ﺜﻡ ﺼﻴﺭﻭﺭﺓ ﺘﻠﻙ‬

‫ﺍﻟﻤﺎﺩﺓ ﻤﺎﺩ ﹰﺓ ﺇﺠﺒﺎﺭﻴ ﹰﺔ ﻋﻠﻰ ﺠﻤﻴﻊ ﺩﺍﺭﺴﻲ ﺍﻟﻤﻌﺎﺭﻑ ﺍﻟﺸﺭﻋﻴﺔ ﺒﻔﺭﻭﻋﻬﺎ ﺍﻟﻤﺨﺘﻠﻔﺔ‪،‬‬ ‫ﻭﻜﻠﻤﺎ ﺘﺭﻜﱠﺯﺕ ﺘﻠﻙ ﺍﻟﻤﺎﺩﺓ ﻋﻠﻰ ﺴﺒل ﺘﻭﻅﻴﻑ ﺘﻠﻙ ﺍﻟﻤﻨﺎﻫﺞ ﻭﺍﺴﺘﺨﺩﺍﻤﻬﺎ‪ ،‬ﻜﺎﻥ ﻓﻲ‬ ‫ﺫﻟﻙ ﺨﻴﺭ ﻜﺜﻴﺭ ﻭﺘﺤﻘﻴﻕ ﻟﻠﻤﻘﺼﺩ ﺍﻷﺴﺎﺱ ﻤﻥ ﺍﻻﻋﺘﺩﺍﺩ ﺒﻬﺫﻩ ﺍﻟﻤﺎﺩﺓ ﻀﻤﻥ ﺍﻟﻤﻭﺍﺩ‬ ‫ﺍﻹﺠﺒﺎﺭﻴﺔ‪.‬‬

‫ﻭﺃﺨﻴ ﺭﺍ‪ :‬ﺨﻠﺼﺕ ﺍﻟﺩﺭﺍﺴﺔ ﺇﻟﻰ ﺘﻘﺭﻴﺭ ﺍﻟﻘﻭل ﺒﺄﻨﱠﻪ ﻗﺩ ﺤﺎﻥ ﺍﻵﻭﺍﻥ ﻟﻠﺘﻔﻜﻴﺭ ﻓﻲ ﺘﻀـﺎﻓﺭ‬ ‫ﺍﻟﺠﻬﻭﺩ ﻭﺍﻷﺒﺤﺎﺙ ﻨﺤﻭ ﺘﻁﻭﻴﺭ ﻤﺴﺎﻟﻙ ﻋﻠﻤﻴ ٍﺔ ﺩﻗﻴﻘ ٍﺔ ﻟﻠﺘﺤﻘﻕ ﻤﻥ ﻤـﺩﻯ ﺇﻨﺠـﺎﺯ‬

‫ﻭﺘﺤﻘﻕ ﻤﻘﺎﺼﺩ ﺍﻟﺸﺭﻉ‪ ،‬ﻓﻠﺌﻥ ﺃﻭﺴﻊ ﺍﻟﺒﺎﺤﺜﻭﻥ ﻭﺍﻟ ﹸﻜﺘﱠﺎﺏ ﺍﻷﻗﺩﻤﻭﻥ ﻭﺍﻟﻤﻌﺎﺼﺭﻭﻥ‬

‫ﻤﺴﺎﻟﻙ ﺍﻟﻜﺸﻑ ﻋﻥ ﻤﻘﺎﺼﺩ ﺍﻟﺸﺭﻴﻌﺔ ﺠﺎﻨﺏ ﺍﻟﺘﺤﻘﻴﻕ ﻭﺍﻟﺩﺭﺍﺴﺔ‪ ،‬ﻓـﺈﻥ ﻤﺴـﺎﻟﻙ‬

‫ﺍﻟﺘﺤﻘﻕ ﻤﻥ ﺇﻨﺠﺎﺯ ﺍﻟﻤﻘﺎﺼﺩ‪ ،‬ﻻ ﺘﺯﺍل ﺘﻔﺘﻘﺭ ﺇﻟﻰ ﺩﺭﺍﺴﺎﺕ ﻋﻠﻤﻴﺔ ﺠﺎﺩﺓ ﻭﻭﺍﻀﺤﺔ‪،‬‬ ‫ﺒل ﻴﺴﺘﻁﻴﻊ ﺍﻟﻤﺭﺀ ﺃﻥ ﻴﻘﺭﺭ ﺒﺄﻥ ﻫﺫﺍ ﺍﻟﺠﺎﻨﺏ ﻤﻥ ﺍﻟﻬﻡ ﺍﻟﻤﻘﺎﺼﺩﻱ ﺍﻟﻤﻌﺎﺼﺭ ﻴﻜﺎﺩ‬

‫ﺃﻥ ﻴﻜﻭﻥ ﻏﺎﺌﺒﺎ ﻓﻲ ﺴﺎﺌﺭ ﺍﻟﺩﺭﺍﺴﺎﺕ ﻭﺍﻟﻤﺅﻟﱠﻔﺎﺕ ﺍﻟﺤﺩﻴﺜﺔ ﻋﻥ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼـﺩﻱ‪،‬‬ ‫ﻤﻤﺎ ﻴﺠﻌل ﺘﻭﺠﻴﻪ ﺍﻻﻁﺭﻭﺤﺎﺕ ﻭﺍﻟﺩﺭﺍﺴﺎﺕ ﻭﺍﻷﺒﺤﺎﺙ ﺍﻟﻌﻠﻤﻴﺔ ﺇﻟﻰ ﻫﺫﺍ ﺍﻟﺠﺎﻨـﺏ‬

‫ﺍﻟﺘﻜﺎﻤل ﺒﻴﻥ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻭﻤﻨﺎﻫﺞ ﺍﻟﺒﺤﺙ‬

‫ﺩ‪ .‬ﻗﻁﺏ ﻤﺼﻁﻔﻰ ﺴﺎﻨﻭ‬

‫ﻤﻥ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﺍﻟﻤﻌﺎﺼﺭ ﻤﺴﺅﻭﻟﻴﺔ ﻓﻲ ﺃﻋﻨﺎﻕ ﺠﻤﻴﻊ ﺍﻟﺩﺍﻋﻴﻥ ﺇﻟﻰ ﺘﻭﻗﻴـﻊ‬

‫ﺘﻌﺎﻟﻴﻡ ﺍﻹﺴﻼﻡ ﻋﻠﻰ ﻭﺍﻗﻊ ﺍﻟﻤﺠﺘﻤﻌﺎﺕ ‪.‬‬

‫ﻭﻋﻠﻰ ﺍﻟﻌﻤﻭﻡ ‪ ،‬ﻫﺫﻩ ﺒﻌﺽ ﻤﻥ ﺍﻻﻗﺘﺭﺍﺤﺎﺕ ‪ ،‬ﻭﺃﻤﻠﻨﺎ ﺃﻥ ﺘﻨﺎل ﺤﺴﻥ ﺍﻟﻘﺒﻭل ﻋﻨﺩﻩ‬ ‫ل ﺠﻼﻟﻪ‪ -‬ﻭﺍﷲ ﻨﺴﺄل ﺃﻥ ﻴﺯﺭﻗﻨﺎ ﺍﻹﺨﻼﺹ ﻓﻲ ﺍﻟﻘﻭل ﻭﺍﻟﻌﻤل‪ ،‬ﻭﻴﺯﻴﺩﻨﺎ ﻓﻘﻬﺎ‬ ‫‪-‬ﺠ ﱠ‬

‫ﻓﻲ ﺩﻴﻨﻪ‪ ،‬ﺇﻨﱠﻪ ﻨﻌﻡ ﺍﻟﻤﻭﻟﻰ ﻭﻨﻌﻡ ﺍﻟﻨﺼﻴﺭ‪.‬‬ ‫ﺍﻟﻤﺭﺍ ﻊ‬

‫ﺃﻭ ‪ :‬ﺍﻟﻤﺭﺍ ﻊ ﺍﻟﻌﺭ ﻴ‬

‫)ﺃ( ﺍﻟﻜﺘ‬

‫‪ -1‬ﺃﺤﻤﺩ ﺒﻭﻋﻭﺩ ‪ ،‬ﻓﻘﻪ ﺍﻟﻭﺍﻗﻊ ﺃﺼﻭل ﻭﻀﻭﺍﺒﻁ ‪ ،‬ﻁ‪ ،1‬ﻭﺯﺍﺭﺓ ﺍﻷﻭﻗـﺎﻑ ﻭﺍﻟﺸـﺌﻭﻥ‬ ‫ﺍﻹﺴﻼﻤﻴﺔ ‪ ،‬ﻗﻁﺭ ‪2000 ،‬ﻡ‪.‬‬

‫‪ -2‬ﺃﺤﻤﺩ ﺍﻟﺭﻴﺴﻭﻨﻲ ‪ ،‬ﻨﻅﺭﻴﺔ ﺍﻟﻤﻘﺎﺼﺩ ﻋﻨﺩ ﺍﻟﺸﺎﻁﺒﻲ ‪ ،‬ﻁ‪ ،2‬ﺍﻟﺩﺍﺭ ﺍﻟﻌﺎﻟﻤﻴﺔ ﻟﻠﻜﺘـﺎﺏ‬ ‫ﺍﻹﺴﻼﻤﻲ ﺍﻟﺭﻴﺎﺽ ‪1992 ،‬ﻡ‪.‬‬

‫‪ -3‬ﺃﺒﻭ ﺇﺴﺤﺎﻕ ﺍﻟﺸﺎﻁﺒﻲ ‪ ،‬ﺍﻟﻤﻭﺍﻓﻘﺎﺕ ﻓﻲ ﺃﺼﻭل ﺍﻟﺸﺭﻴﻌﺔ ‪ ،‬ﻁ‪ ،2‬ﺘﺤﻘﻴﻕ ﺍﻟﺸﻴﺦ ﺩﺭﺍﺯ‬ ‫ﻭﺘﺨﺭﻴﺢ ﺍﻟﺸﻴﺦ ﺇﺒﺭﺍﻫﻴﻡ ﺭﻤﻀﺎﻥ ‪ ،‬ﺩﺍﺭ ﺍﻟﻤﻌﺭﻓﺔ ‪ ،‬ﺒﻴﺭﻭﺕ ‪1996 ،‬ﻡ‪.‬‬

‫‪ -4‬ﺇﺴﻤﺎﻋﻴل ﺍﻟﺤﺴﻨﻰ ‪ ،‬ﻨﻅﺭﻴﺔ ﺍﻟﻤﻘﺎﺼﺩ ﻋﻨﺩ ﺍﺒﻥ ﻋﺎﺸﻭﺭ ‪ ،‬ﻁ‪ ، 1‬ﺍﻟﻤﻌﻬـﺩ ﺍﻟﻌـﺎﻟﻤﻲ‬ ‫ﻟﻠﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ‪ ،‬ﻭﺍﺸﻨﻁﻥ ‪1995 ،‬ﻡ‪.‬‬

‫‪ -5‬ﻋﺒﺩ ﺍﻟﻤﻠﻙ ﺍﻟﺠﻭﻴﻨﻲ ‪ ،‬ﺍﻟﺒﺭﻫﺎﻥ ﻓﻲ ﺃﺼﻭل ﺍﻟﻔﻘﻪ ‪ ،‬ﻁ‪ ،2‬ﺘﺤﻘﻴﻕ ﻋﺒﺩ ﺍﻟﻌﻅﻴﻡ ﺍﻟﺩﻴﺏ‬ ‫‪ ،‬ﺩﺍﺭ ﺍﻷﻨﺼﺎﺭ ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ ‪1400 ،‬ﻫـ‪.‬‬

‫‪ -6‬ﻋﻼل ﺍﻟﻔﺎﺴﻰ‪ ،‬ﻤﻘﺎﺼﺩ ﺍﻟﺸـﺭﻴﻌﺔ ﺍﻹﺴـﻼﻤﻴﺔ ﻭﻤﻜﺎﺭﻤﻬـﺎ ‪ ،‬ﻁ‪ ،2‬ﺩﺍﺭ ﺍﻟﻐـﺭﺏ‬ ‫ﺍﻹﺴﻼﻤﻲ‪1993 ،‬ﻡ‪.‬‬

‫‪ -7‬ﻋﺎﺩل ﺍﻟﻬﻭﺍﺭﻱ ‪ ،‬ﻤﻨﺎﻫﺞ ﺍﻟﺒﺤﺙ ﺍﻻﺠﺘﻤﺎﻋﻲ ‪ ،‬ﻁ‪ ،1‬ﻤﻜﺘﺒﺔ ﺍﻟﻔـﻼﺡ ‪ ،‬ﺒﻴـﺭﻭﺕ ‪،‬‬ ‫‪1993‬ﻡ‪.‬‬

‫‪ -8‬ﻋﺒﺩ ﺍﻟﻤﺠﻴﺩ ﺍﻟﻨﺠﺎﺭ ‪ ،‬ﺨﻼﻓﺔ ﺍﻹﻨﺴﺎﻥ ﺒﻴﻥ ﺍﻟﻭﺤﻲ ﻭﺍﻟﻌﻘل ‪ ،‬ﺒﺤﺙ ﻓﻲ ﺠﺩﻟﻴﺔ ﺍﻟﻨﺹ‬ ‫ﻭﺍﻟﻌﻘل ﻭﺍﻟﻭﺍﻗﻊ ‪ ،‬ﻁ‪ ، 2‬ﺍﻟﻤﻌﻬﺩ ﺍﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ‪ ،‬ﻭﺍﺸﻨﻁﻥ‪1993 ،‬ﻡ‪.‬‬

‫ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻔﻠﺴﻔﺔ‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪2001 ،(1‬ﻡ ‪1422/‬ﻫـ‬

‫‪ -9‬ﻋﺒﺩ ﺍﻟﻔﺘﺎﺡ ﺍﻟﻌﻴﺴﻭﻱ ﻭﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﺍﻟﻌﻴﺴﻭﻱ‪ ،‬ﻤﻨﺎﻫﺞ ﺍﻟﺒﺤﺙ ﺍﻟﻌﻠﻤﻲ ﻓـﻲ ﺍﻟﻔﻜـﺭ‬ ‫ﺍﻹﺴﻼﻤﻲ ﻭﺍﻟﻔﻜﺭ ﺍﻟﺤﺩﻴﺙ ‪ ،‬ﺩﺍﺭ ﺍﻟﺭﺍﺘﺏ ﺍﻟﺠﺎﻤﻌﻴﺔ ‪ ،‬ﺒﻴﺭﻭﺕ ‪1996 ،‬ﻡ‪.‬‬

‫‪ -10‬ﻤﺤﻤﺩ ﺍﻟﻐﺯﺍﻟﻲ ‪ ،‬ﺍﻟﻤﺴﺘﺼﻔﻰ ﻓﻲ ﻋﻠﻡ ﺃﺼﻭل ﺍﻟﻔﻘﻪ ‪ ،‬ﺍﻟﻤﻁﺒﻌﺔ ﺍﻷﻤﻴﺭﻴﺔ ‪ ،‬ﻤﺼـﺭ‬ ‫‪1322 ،‬ﻫـ‪.‬‬

‫‪ -11‬ﻤﺤﻤﺩ ﺍﻟﻁﺎﻫﺭ ﺒﻥ ﻋﺎﺸﻭﺭ ‪ ،‬ﻤﻘﺎﺼﺩ ﺍﻟﺸﺭﻴﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ ‪ :‬ﺘﺤﻘﻴﻕ ﻤﺤﻤﺩ ﺍﻟﻁﺎﻫﺭ‬ ‫ﺍﻟﻤﻴﺴﺎﻭﻱ ‪ ،‬ﺩﺍﺭ ﺍﻟﻨﻔﺎﺌﺱ ﻭﺩﺍﺭ ﺍﻟﻔﺠﺭ ‪ ،‬ﺍﻷﺭﺩﻥ ﻭﻜﻭﺍﻻ ﻟﻤﺒﻭﺭ ‪1999 ،‬ﻡ‪.‬‬

‫‪ -12‬ﻤﺤﻤﺩ ﺃﺴﻌﺩ ‪ ،‬ﻤﺩﺨل ﻋﻠﻡ ﺍﻻﺠﺘﻤﺎﻉ ‪ ،‬ﺩﺭﺍﺴﺔ ﻨﻅﺭﻴﺔ ﻓﻲ ﻓﻬـﻡ ﺍﻟﻤﺠﺘﻤـﻊ ‪ ،‬ﺩﺍﺭ‬ ‫ﺍﻟﻔﻴﺼل ﺍﻟﺜﻘﺎﻓﻴﺔ ‪ ،‬ﺍﻟﺭﻴﺎﺽ‪1984 ،‬ﻡ‪.‬‬

‫) ( ﻭﺭﻴﺎ‬

‫‪ -1‬ﺇﺒﺭﺍﻫﻴﻡ ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﺭﺠﺏ ‪ ،‬ﺍﻟﺘﺄﺼﻴل ﺍﻹﺴﻼﻤﻲ ﻟﻠﻌﻠﻭﻡ ﺍﻻﺠﺘﻤﺎﻋﻴـﺔ ‪ ،‬ﻤﺠﻠـﺔ‬ ‫ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ‪ ،‬ﺍﻟﻌﺩﺩ ﺍﻷﻭل ‪ ،‬ﺍﻟﺴﻨﺔ ﺍﻷﻭﻟﻰ ‪1995 ،‬ﻡ‪.‬‬

‫‪ -2‬ﻋﺭﻓﺎﻥ ﻋﺒﺩ ﺍﻟﺤﻤﻴﺩ ﻓﺘﺎﺡ ‪ ،‬ﻤﻘﺎل ﺒﻌﻨﻭﺍﻥ ‪ :‬ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ﻭﻤﻨﻬﺠﻴـﺔ ﺍﻟﺘﺜـﺎﻗﻑ‬

‫ﺍﻟﺤﻀﺎﺭﻱ ﻤﻊ ﺍﻟﻐﺭﺏ ‪ ،‬ﻤﺠﻠﺔ ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ‪ ،‬ﺍﻟﻌﺩﺩ ﺍﻟﺨﺎﻤﺱ ‪ ،‬ﺍﻟﺴﻨﺔ ﺍﻟﺜﺎﻨﻴـﺔ‪،‬‬ ‫‪1996‬ﻡ‪.‬‬

‫‪ -3‬ﻟﺅﻱ ﺼﺎﻓﻲ ﻤﻨﻴﺭ‪ ،‬ﻨﺤﻭ ﻤﻨﻬﺠﻴﺔ ﺃﺼﻭﻟﻴﺔ ﻟﻠﺩﺭﺍﺴﺎﺕ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ‪ ،‬ﻤﺠﻠﺔ ﺇﺴـﻼﻤﻴﺔ‬ ‫ﺍﻟﻤﻌﺭﻓﺔ ‪ ،‬ﺍﻟﻌﺩﺩ ﺍﻷﻭل ‪ ،‬ﺍﻟﺴﻨﺔ ﺍﻷﻭﻟﻰ ‪1995 ،‬ﻡ‪.‬‬

‫ﺎ ﻴﺎ ‪ :‬ﺍﻟﻤﺭﺍ ﻊ ﺍ‬

‫ﻴ ‪:‬‬

‫‪1- Chava Frankfort, David Nachmias: Research Methods in the Social‬‬ ‫‪Sciences. New York, St.‬‬ ‫‪2- Martin’s Press, 1996 Lee Ellis: Research Methods in the Social Sciences.‬‬ ‫‪USA, Wm, C. Brown, 1994.‬‬ ‫‪3- Stefan Nowak: Methodology of Sociological Research – General‬‬ ‫‪Problems, USA, D, Reidel, Publishing Company, 1977.‬‬

‫ﻋﻠﻡ ﺍﻻﺠﺘﻤﺎﻉ ﺍﻟﺩﻴﻨﻲ ﻭﻋﻠﻭﻡ ﺍﻟﻭﺤﻲ ﻭﺍﻟﺘﺭﺍﺙ‬

‫ﺩ‪ .‬ﺇﺒﺭﺍﻫﻴﻡ ﻤﺤﻤﺩ ﺯﻴﻥ‬

‫ﻋﻠﻡ ﺍﻻﺠﺘﻤﺎﻉ ﺍﻟﺩﻴﻨﻲ ﻭﻋﻠﻭﻡ ﺍﻟﻭﺤﻲ ﻭﺍﻟﺘﺭﺍﺙ‬ ‫ﺩﺭﺍﺴﺔ ﻓﻲ ﻭﺼل ﺍﻟﻼﻫﻭﺕ ﺒﺎﻻﺠﺘﻤﺎﻉ ﺍﻟﺒﺸﺭﻱ‬ ‫ﻤﻘ ﻤ‬

‫‪ .‬ﺭﺍ ﻴﻡ ﻤﺤﻤ‬

‫ﻴﻥ‬

‫*‬

‫ﻥ ﻤﻨﺎﻫﺞ ﺍﻟﺒﺤﺙ ﺍﻻﺠﺘﻤﺎﻋﻲ ﻋﻠﻰ ﻋﻤﻭﻤﻬﺎ ﻗﺩ ﺃﺴﻬﻤﺕ ﻜﺜﻴﺭﹰﺍ‬ ‫ﺇﻥ ﻤﻤﺎ ﻻ ﺸﻙ ﻓﻴﻪ ﺃ ّ‬

‫ﻓﻲ ﺇﺜﺭﺍﺀ ﺤﻘل ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻹﺴﻼﻤﻴﺔ ﺴﻭﺍﺀ ﻓﻲ ﻓﻬﻡ ﺍﻟﻌﻠﻭﻡ ﺍﻹﺴﻼﻤﻴﺔ ﺃﻭ ﻓﻲ ﺩﺭﺍﺴﺔ‬ ‫ﺍﻟﺘﺎﺭﻴﺦ ﺍﻻﺠﺘﻤﺎﻋﻲ ﻟﻤﺠﺘﻤﻌﺎﺕ ﺍﻟﻤﺴﻠﻤﻴﻥ ﺍﻟﺴﺎﺒﻘﺔ ﺃﻭ ﺍﻟﻤﻌﺎﺼﺭﺓ‪ .‬ﻭﻓﻲ ﻫﺫﻩ ﺍﻟﺩﺭﺍﺴﺔ‬ ‫ﺴﻨﺤﺎﻭل ﺘﻭﺠﻴﻪ ﺍﻟﻌﻨﺎﻴﺔ ﺇﻟﻰ ﻓﺭﻉ ﻤﺤﺩّﺩ ﻫﻭ ﻋﻠﻡ ﺍﻻﺠﺘﻤﺎﻉ ﺍﻟﺩﻴﻨﻲ ﻭﺼﻠﺔ ﻤﺠﺎل‬

‫ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻹﺴﻼﻤﻴﺔ ﺒﻪ ؛ ﻭﻜﻴﻔﻴﺔ ﺇﻋﺎﺩﺓ ﺼﻴﺎﻏﺔ ﻤﻨﺎﻫﺠﻪ ﻟﻔﻬﻡ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻟﺩﻴﻨﻴﺔ‬

‫ل ﻤﺤﺎﻭﻟﺔ ﻜﻬﺫﻩ ﺘﻘﺘﻀﻲ ﺴﻌﺔ ﻓﻲ ﻤﻨﺎﻫﺞ ﺍﻟﻨﻅﺭ ﺇﻟﻰ ﺃﺩﺒﻴﺎﺕ ﻋﻠﻡ‬ ‫ﺍﻹﺴﻼﻤﻴﺔ ‪ .‬ﻭﻟﻌ ّ‬

‫ﺍﻻﺠﺘﻤﺎﻉ ﺍﻟﺩﻴﻨﻲ ﻭﺘﻘﺘﻀﻲ ﻜﺫﻟﻙ ﺠﻤﻠﺔ ﻤﻥ ﺍﻟﻤﻘﺎﺭﺒﺎﺕ ﻓﻲ ﺃﻜﺜﺭ ﻤﻥ ﻤﺠﺎل ﺤﺘﻰ ﺘﺘﻀﺢ‬

‫ﺍﻟﺼﻭﺭﺓ ﺍﻟﻜﻠﻴﺔ ﻤﻥ ﺨﻼل ﺠﺯﺌﻴﺎﺕ ﻤﺘﻌ َﺩّﺩﺓ ﻴﺴﻌﻰ ﻫﺫﺍ ﺍﻟﺒﺤﺙ ﻟﻠﻤﺯﺍﻭﺠﺔ ﺒﻴﻨﻬﺎ ﻭﻓﻕ‬

‫ﻭﻀﻊ ﻤﻨﻬﺠﻲ ﻤﻭﺤﺩ ﻓﻲ ﺇﻁﺎﺭ ﺭﺅﻴﺔ ﻜﻠﻴﺔ ﻴﻔﺘﺭﺽ ﺃﻨﻬﺎ ﺘﺸ ﹶﻜّل ﺍﻟﺴﻴﺎﻕ ﺍﻟﻨﻤﻭﺫﺠﻲ‬

‫ﺍﻷﻭﺴﻊ ﺍﻟﺫﻱ ﻨﺘﺤﺭﻙ ﻤﻥ ﺨﻼﻟﻪ‪ .‬ﻭﻋﻠﻴﻪ ﻓﺈﻨﻨﺎ ﺴﻨﺴﻌﻰ ‪:‬‬

‫ﺃﻭ ‪ :‬ﻟﺒﻴﺎﻥ ﺍﻻﺘﺠﺎﻫﺎﺕ ﺍﻟﻌﺎﻤﺔ ﻓﻲ ﻋﻠﻡ ﺍﻻﺠﺘﻤﺎﻉ ﺍﻟﺩﻴﻨﻲ‪.‬‬

‫ﺠّﻪ‬ ‫ﺎ ﻴﺎ‪ :‬ﻭﻤﻥ ﺨﻼل ﺫﻟﻙ ﺍﻟﻌﺭﺽ ﺍﻟﻌﺎﻡ ﺴﻨﺤﺎﻭل ﺍﻟﺘﺭﻜﻴﺯ ﻋﻠﻰ ﺍﻟﻨﻘﺩ ﺍﻟﻤﻨﻬﺠﻲ ﺍﻟﺫﻱ ﻭ َ‬

‫ﻟﺘﻠﻙ ﺍﻻﺘﺠﺎﻫﺎﺕ ﻓﻲ ﻤﺴﻴﺭﺓ ﺘﻁﻭﺭ ﻋﻠﻡ ﺍﻻﺠﺘﻤﺎﻉ ﺍﻟﺩﻴﻨﻲ ﻨﻔﺴﻪ ﺃﻱ ﺃﻨﻨـﺎ ﺴـﻨﻭﻟﻲ‬

‫ﻋﻨﺎﻴﺔ ﺨﺎﺼﺔ ﻟﻠﻨﻘﺩ ﺍﻟﺩﺍﺨﻠﻲ ﻟﻠﻌﻠﻡ ﺒﻤﻨﺎﻫﺞ ﺍﻟﻌﻠﻡ ﻨﻔﺴﻪ ﻭﻜﻴﻑ ﺍﺴﺘﻁﺎﻉ ﺍﻟﻌﻠﻡ ﺍﻟﻭﻋﻲ‬ ‫ﺒﺎﻟﻔﺠﻭﺍﺕ ﺍﻟﻤﻨﻬﺠﻴﺔ ﻭﺴﻌﻰ ﻟﻠﺘﺨﻠﺹ ﻤﻨﻬﺎ ﻭﻟﺘﻁﻭﻴﺭ ﻤﻨﻬﺠﻴﺔ ﺃﻜﺜﺭ ﺘﻤﺎﺴﻜﹰﺎ ‪.‬‬

‫ﺎﻟ ﺎ‪ :‬ﺴﻨﺤﺎﻭل ﺒﻴﺎﻥ ﺒﻌﺽ ﺍﻟﺘﺤﻔﻅﺎﺕ ﺍﻟﻤﻨﻬﺠﻴﺔ ﺤﺎل ﺍﺴﺘﺨﺩﺍﻡ ﻋﻠﻡ ﺍﻻﺠﺘﻤـﺎﻉ ﺍﻟـﺩﻴﻨﻲ‬ ‫ﻟﺩﺭﺍﺴﺔ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻟﺩﻴﻨﻴﺔ ﺍﻹﺴﻼﻤﻴﺔ ‪ .‬ﻭﺃﺨﻴﺭﹰﺍ ﺴﻨﺤﺎﻭل ﺒﻴﺎﻥ ﻜﻴﻔﻴـﺔ ﺇﻋـﺎﺩﺓ ﻓﻬـﻡ‬

‫* ﺃﺴﺘﺎﺫ ﻤﺸﺎﺭﻙ ﺒﻘﺴﻡ ﺍﻟﻔﻘﻪ ﻭﺃﺼﻭﻟﻪ ‪ -‬ﻜﻠﻴﺔ ﻤﻌﺎﺭﻑ ﺍﻟﻭﺤﻲ ﻭﺍﻟﻌﻠﻭﻡ ﺍﻹﻨﺴﺎﻨﻴﺔ ‪ -‬ﺍﻟﺠﺎﻤﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ‬ ‫ﺍﻟﻌﺎﻟﻤﻴﺔ‪ -‬ﻤﺎﻟﻴﺯﻴﺎ‪.‬‬

‫ﺘﻔﻜﱡﺭ ‪،‬ﻤﺠﻠﺩ )‪ ،(3‬ﻋﺩﺩ )‪ 2001 ،(1‬ﻡ‪1422 /‬ﻫـ‬

‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ‬

‫ﻭﺼﻴﺎﻏﺔ ﺃﺩﻭﺍﺕ ﻭﺃﺴﺎﻟﻴﺏ ﻭﻤﻨﺎﻫﺞ ﻋﻠﻡ ﺍﻻﺠﺘﻤﺎﻉ ﺍﻟﺩﻴﻨﻲ ﻓﻲ ﺩﺭﺍﺴـﺔ ﻤﺠﺘﻤﻌـﺎﺕ‬

‫ﺍﻟﻤﺴﻠﻤﻴﻥ ﺍﻟﺴﺎﺒﻘﺔ ﻭﺍﻟﻤﻌﺎﺼﺭﺓ‪ ،‬ﻭﻟﻌل ﻫﺫﻩ ﺍﻟﻨﻘﻁﺔ ﺍﻷﺨﻴﺭﺓ ﺘﻨﻁﻠﻕ ﻤـﻥ ﺍﻟﺭﺅﻴـﺔ‬

‫ﺍﻟﻜﻠﻴﺔ – ﺍﻟﺘﻲ ﺃﺸﺭﻨﺎ ﺇﻟﻴﻬﺎ ﺁﻨﻔﹰﺎ – ﻭﻫﻲ ﺒﺎﻟﺘﺎﻟﻲ ﺘﻤﺜل ﺠﻤﻠﺔ ﻤﻥ ﺍﻟﻤﺅﺸﺭﺍﺕ ﺍﻟﻌﺎﻤﺔ‬

‫ﺩﻭﻥ ﺍﻟﺩﺨﻭل ﻓﻲ ﺍﻟﺘﻔﺎﺼﻴل ‪ -‬ﻭﻟﻌﻠﻪ ﻤﻥ ﺍﻟﻤﻔﻴﺩ ﺘﺭﻙ ﺘﻔﺎﺼﻴل ﺍﻟﺘﻁﺒﻴﻕ ﻟﻤﻥ ﻟﻬـﻡ‬

‫ﺨﺒﺭﺓ ﺒﺤﺜﻴﺔ ﻭﻤﻤﺎﺭﺴﺔ ﻋﻤﻠﻴﺔ ﻓﻲ ﻫﺫﺍ ﺍﻟﻤﺠﺎل ‪ ،‬ﻟﻜﻥ ﺘﻠﻙ ﺍﻟﺨﺒﺭﺓ ﺍﻟﻌﻤﻠﻴﺔ ﻻ ﺘﺠﺩﻱ‬ ‫ﻥ ﺃﺩﻭﺍﺕ ﻭﻤﻨﺎﻫﺞ ﻋﻠﻡ ﺍﻻﺠﺘﻤﺎﻉ ﺍﻟﺩﻴﻨﻲ‬ ‫ﻜﺜﻴﺭﹰﺍ ﺇﻥ ﻟﻡ ﺘﺭﺘﺒﻁ ﺒﺎﻟﺭﺅﻴﺔ ﺍﻟﻜﻠﻴﺔ ﺒﺴﺒﺏ ﺃ ّ‬

‫ﺘﻨﻁﻭﻱ ﻋﻠﻰ ﺭﺅﻴﺔ ﻜﻠﻴﺔ ﻤﺴﺘﻨﺒﻁﺔ ﻭﻫﻲ ﻟﻴﺴﺕ ﻜﻤﺎ ﻴﺒﺩﻭ ﻤﺠﺭﺩ ﺃﺩﻭﺍﺕ ﻭﻤﻨـﺎﻫﺞ‬

‫ﺨّﺭ ﻟﺨﺩﻤﺔ ﻤﺠﺎل ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻹﺴﻼﻤﻴﺔ ‪ ،‬ﻭﺇﻨﻤﺎ ﻫﻲ ﻤﺤﻤﻠﺔ ﺒﻜﺜﻴﺭ ﻤﻥ‬ ‫ﻴﻤﻜﻥ ﺃﻥ ﺘﺴ ﹶ‬

‫ﺍﻟﺭﺅﻯ ﺍﻟﻤﻴﺘﺎﻓﻴﺯﻴﻘﻴﺔ ﺍﻟﺘﻲ ﻻﺒﺩ ﻤﻥ ﻓﻬﻤﻬﺎ ﻭﻨﻘﺩﻫﺎ ﻭﺘﻐﻴﻴﺭ ﺇﻴﻤﺎﺀﺍﺘﻬﺎ ﺤﺘﻰ ﺘﺘﺴﻕ ﻤﻊ‬

‫ﺍﻟﺭﺅﻴﺔ ﺍﻟﻜﻠﻴﺔ ﺍﻟﺘﻲ ﻴﻨﻁﻠﻕ ﻤﻨﻬﺎ ﻫﺫﺍ ﺍﻟﺒﺤﺙ ‪.‬‬

‫ﺇﺫﻥ ﻓﺈﻥ ﻫﺫﺍ ﺍﻟﺒﺤﺙ ﻴﺴﻌﻰ ﻟ ﺴﻬﺎﻡ ﻓﻲ ﺘﺄﺴﻴﺱ ﺫﻟﻙ ﺍﻟﻭﻋﻲ ﺍﻟﻜﻠﻲ ﺍﻟﺫﻱ ﺃﺸـﺎﺭ‬

‫ﺇﻟﻴﻪ ﺍﻟﻜﺜﻴﺭ ﻤﻥ ﺍﻟﺒﺎﺤﺜﻴﻥ ﻤﻥ ﻗﺒل)‪ .(1‬ﻭﺍﻟﺸﻲﺀ ﺍﻟﺫﻱ ﻴﻨﻔﺭﺩ ﺒﻪ ﻫﺫﺍ ﺍﻟﺒﺤﺙ ﻫﻭ ﻤﺤﺎﻭﻟﺘـﻪ‬

‫ﻓﻬﻡ ﻭﺘﺴﺩﻴﺩ ﺘﺠﺭﺒﺔ ﻗﺴﻡ ﻤﻌﺎﺭﻑ ﺍﻟﻭﺤﻲ ﻭﺍﻟﺘﺭﺍﺙ ﺒﺎﻟﺠﺎﻤﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺒﻤﺎﻟﻴﺯﻴﺎ ﻜﻭﺍﺤﺩﺓ‬

‫ﻤﻥ ﺍﻟﺘﺠﺎﺭﺏ ﺍﻟﺭﺍﺌﺩﺓ ﻓﻲ ﺤﻘل ﺍﻟﺘﻌﻠﻴﻡ ﺍﻟﺠﺎﻤﻌﻲ ﺍﻟﺘﻲ ﺘﺴﻌﻲ ﺇﻟﻰ ﺇﺤﺩﺍﺙ ﺘﻜﺎﻤـل ﺒـﻴﻥ‬

‫ﺍﻟﻌﻠﻭﻡ ﺍﻹﺴﻼﻤﻴﺔ ﻭﺍﻟﻌﻠﻭﻡ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻭﻓﻕ ﻨﻬﺞ ﻗﺎﺌﻡ ﻋﻠﻰ ﺘﻠﻙ ﺍﻟﺭﺅﻴﺔ ﺍﻟﻜﻠﻴﺔ ‪ .‬ﻭﺴﻨﺤﺎﻭل‬ ‫ﺘﻁﺒﻴﻕ ﺫﻟﻙ ﺍﻷﻤﺭ ﻋﻠﻰ ﻤﺠﺎل ﺍﻟﻔﻘﻪ ﻭﺍﻷﺼﻭل ﻤﻥ ﺠﻤﻠﺔ ﻤﻌﺎﺭﻑ ﺍﻟـﻭﺤﻲ ﻭﺍﻟﺘـﺭﺍﺙ‬

‫ﻭﻜﻴﻑ ﺃﻥ ﺫﻟﻙ ﺍﻟﺘﻁﺒﻴﻕ ﺍﻟﻌﻠﻤﻲ ﺴﻴﻘﺩﻡ ﻓﻬﻤﹰﺎ ﺃﺭﺤﺏ ﻭﺃﻭﺴﻊ ﻟﺘﻠﻙ ﺍﻟﻌﻠﻭﻡ ﺍﻟﺘﻲ ﻴﺘـﺩﺍﺨل‬

‫ﻓﻴﻬﺎ ﺍﻟﻌﻘل ﻭﺍﻟﻨﻘل ﻭﺍﻟﺨﺒﺭﺓ ﺍﻹﻨﺴﺎﻨﻴﺔ ﺒﺼﻭﺭﺓ ﻓﻲ ﻏﺎﻴﺔ ﺍﻟﺘﻌﻘﻴﺩ ‪ .‬ﻭﻤﻥ ﺜﻡ ﻓـﺈﻥ ﺫﻟـﻙ‬ ‫ﺍﻟﺘﻁﺒﻴﻕ ﻴﻤﻜﻥ ﺃﻥ ﻴﻌﺎﺩ ﺘﺭﻜﻴﺒﻪ ﺒﺼﻭﺭﺓ ﺃﻭ ﺒﺄﺨﺭﻯ ﻋﻠﻰ ﺒﻘﻴﺔ ﺍﻟﻌﻠﻭﻡ ﺍﻹﺴـﻼﻤﻴﺔ ﺍﻟﺘـﻲ‬ ‫ل ﺘﻌﻘﻴﺩﹰﺍ‪.‬‬ ‫ﻫﻲ ﺃﻗ ّ‬

‫)‪ (1‬ﻟﻌل ﻤﻥ ﺃﻤﻴﺯ ﺍﻟﺩﺭﺍﺴﺎﺕ ﻓﻲ ﻫﺫﺍ ﺍﻟﺠﺎﻨﺏ ﻤﺅﻟﻔﺎﺕ ﺒﺭﻭﻓﺴﻴﺭ ﺇﺒﺭﺍﻫﻴﻡ ﺭﺠﺏ ﺃﻨﻅـﺭ ﻋﻠـﻰ ﺴـﺒﻴل‬ ‫ﺍﻟﻤﺜﺎل‪:‬‬ ‫‪Towards a New Paradigm for Social Research, Tafakkur, Vol.I‬‬ ‫‪no. 1. 1999.‬‬

‫ﻋﻠﻡ ﺍﻻﺠﺘﻤﺎﻉ ﺍﻟﺩﻴﻨﻲ ﻭﻋﻠﻭﻡ ﺍﻟﻭﺤﻲ ﻭﺍﻟﺘﺭﺍﺙ‬ ‫ﻠﻡ ﺍ‬

‫ﺘﻤﺎﻉ ﺍﻟ ﻴ‬

‫ﺩ‪ .‬ﺇﺒﺭﺍﻫﻴﻡ ﻤﺤﻤﺩ ﺯﻴﻥ‬

‫ﻴﻥ ﻭﺭﻜﺎﻴﻡ ﻭﻤﺎﻜﺱ ﻓﻴ ﺭ ‪:‬‬

‫ﻥ ﻋﻠﻡ ﺍﻻﺠﺘﻤﺎﻉ ﺍﻟ َﺩّﻴﻨﻲ ﻫﻭ ﻤﻥ ﺍﻟﻤﻨﺠـﺯﺍﺕ ﺍﻟﻌﻠﻤﻴـﺔ ﻟﻠﺤﻀـﺎﺭﺓ‬ ‫ﻴﺒﺩﻭ ﻅﺎﻫﺭﹰﺍ ﺃ ّ‬

‫ﺍﻟﻐﺭﺒﻴﺔ ‪ .‬ﻭﻫﺫﻩ ﺍﻟﺩﻋﻭﻯ ﺼﺤﻴﺤﺔ ﻓﻲ ﻤﺠﻤﻠﻬﺎ ﺇﺫﺍ ﻗﺼِﺩ ﺒﻬﺎ ﺘﻠﻙ ﺍﻟﻤﻌﺎﺭﻑ ﺍﻟﺘﻲ ﺘﻌﻨـﻲ‬ ‫ﺒﻔﻬﻡ ﺍﻟﻭﻅﺎﺌﻑ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺍﻟﺘﻲ ﺘﻘﻭﻡ ﺒﻬﺎ ﺍﻟﻤﺅﺴﺴﺎﺕ ﺍﻟﺩﻴﻨﻴﺔ ﺃﻭ ﺫﻟﻙ ﺍﻟﻜل ﺍﻟﻤﻌﻘﺩ ﻤـﻥ‬

‫ﺍﻟﻨﺴﻴﺞ ﺍﻻﺠﺘﻤﺎﻋﻲ ﺍﻟﺫﻱ ﻴﻨﺩﺭﺝ ﻓﻲ ﻨﺴﻘﻪ ﺍﻟﻌﺎﻡ ﺍﻟﺒﻨﻲ ﺍﻟﺩﻴﻨﻴﺔ ﺒﻤﻘﻭﻻﺘﻬﺎ ﻭﻤﺅﺴﺴﺎﺘﻬﺎ )‪.(1‬‬ ‫ﻥ ﻋﻠﻡ ﺍﻻﺠﺘﻤﺎﻉ ﺍﻟﺩﻴﻨﻲ ﻫﻭ ﻭﺍﺤﺩ ﻤﻥ ﺇﻨﺠـﺎﺯﺍﺕ ﺍﻟﺤﻀـﺎﺭﺓ‬ ‫ﻭﺭﻏﻡ ﺘﺴﻠﻴﻤﻨﺎ ﺍﻟﻤﺒﺩﺌﻲ ﺒﺄ ّ‬

‫ﺍﻟﻐﺭﺒﻴﺔ ﺇﻻ ﺃﻨﻨﺎ ﻨﺭﻯ ﺃﻨﻪ ﻜﺎﻥ ﺜﻤﺔ ﻤﺤﺎﻭﻻﺕ ﻓﻲ ﺤﻀﺎﺭﺍﺕ ﺃﺨﺭﻯ ﻓﺘﺤﺕ ﺁﻓﺎﻕ ﺍﻟﻭﻋﻲ‬ ‫ﺍﻹﻨﺴﺎﻨﻲ ﺇﻟﻰ ﻤﺜل ﻫﺫﺍ ﺍﻟﻨﻭﻉ ﻤﻥ ﺍﻟﺩﺭﺍﺴﺎﺕ ﻓﻲ ﺍﻟﺘﻌﺎﻤل ﻤﻊ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻟﺩﻴﻨﻴﺔ ‪ .‬ﻭﺭﻏـﻡ‬ ‫ﻋﺩﻡ ﺤﺎﺠﺘﻨﺎ ﺇﻟﻰ ﺍﻟﺩﺨﻭل ﻓﻲ ﻤﻐﺎﻟﻁﺎﺕ ﺒﻴﺎﻥ ﺍﻟﺘﺄﺜﻴﺭ ﻭﺍﻟﺘﺄﺜﺭ ﺇﻻ ﺃﻥ ﺍﻟﻨﺎﻅﺭ ﻓﻲ ﻤﺅﻟﻔﺎﺕ‬

‫ﺍﻟﺒﻴﺭﻭﻨﻲ ) ﺕ‪440:‬ﻫـ( ‪ ،‬ﻭﺍﺒﻥ ﺨﻠﺩﻭﻥ )ﺕ‪808:‬ﻫـ( ﻤﻥ ﺒﻌـﺩﻩ ﻻ ﻴﻤﻠـﻙ ﺇﻻ ﻭﺃﻥ‬ ‫ﻴﺅ َﻤّﻥ ﻋﻠﻰ ﺫﻟﻙ ﺍﻷﻤﺭ‬

‫)‪(2‬‬

‫ﻥ‬ ‫‪ .‬ﻭﻟﺌﻥ ﻨﺸﺄ ﺘﻀﺎﺩ ﻤﻨﻬﺠﻲ ﺒﻴﻥ ﺍﻟﻼﻫﻭﺕ ﻭﻋﻠﻡ ﺍﻻﺠﺘﻤﺎﻉ ﻓﺈ ّ‬

‫ﺍﻟﺤﻀﺎﺭﺓ ﺍﻹﺴﻼﻤﻴﺔ ﻗﺩ ﺘﺸﺎﺒﻙ ﻓﻴﻬﺎ ﻤﺠﺎل ﻋﻠﻡ ﺍﻟﻜﻼﻡ ﻤﻊ ﻋﻠﻭﻡ ﺍﻻﺠﺘﻤﺎﻉ ﺍﻟﺒﺸﺭﻱ ﺤﺘﻰ‬ ‫ﺼﺎﺭﺕ ﻤﻘﻭﻻﺕ ﻋﻠﻡ ﺍﻟﻜﻼﻡ ﻤﻘﺩﻤﺎﺕ ﻤﻨﻬﺠﻴﺔ ﻓﻲ ﺍﻟﻨﻅﺭ ﺇﻟﻰ ﺍﻟﻅـﻭﺍﻫﺭ ﺍﻻﺠﺘﻤﺎﻋﻴـﺔ‬ ‫ﻭﺍﻟﺴﻴﺎﺴﻴﺔ ﻭﺍﻻﻗﺘﺼﺎﺩﻴﺔ ‪ .‬ﻭﻋﻠﻰ ﺫﻟﻙ ﺍﻟﻤﻐﺯﻯ ﺴﻨﺤﺎﻭل ﺒﻴﺎﻥ ﺃﻫﻤﻴﺔ ﺇﻋﺎﺩﺓ ﺍﻟﻨﻅﺭ ﻓـﻲ‬

‫ﻫﺫﺍ ﺍﻟﻌﻠﻡ ﺍﻟﺤﻴﻭﻱ ﻭﻓﻕ ﺍﻟﻨﺴﻕ ﺍﻹﺴﻼﻤﻲ ﺍﻟﻌﺎﻡ‪.‬‬

‫ﻟﻌل ﻤﻥ ﺃﻫﻡ ﺍﻟﻤﺅﻟﻔﺎﺕ ﺍﻟﺘﻲ ﻋﺎﻟﺠﺕ ﻨﻅﺭﻴﺎﺕ ﻋﻠﻡ ﺍﻻﺠﺘﻤﺎﻉ ﺍﻟﺩﻴﻨﻲ ﻜﺘﺎﺏ ﺇﻴﻔﺎﻨﺱ‬

‫ﺒﺭﻴﺘﺸﺭﺩ " ﺭﻴﺎ‬

‫ﺍ ﻴﺎﻥ ﺍﻟ ﺍﺌﻴ "‬

‫)‪(3‬‬

‫ﺍﻟﺫﻱ ﺤﺎﻭل ﻓﻴﻬﺎ ﺇﻋﺎﺩﺓ ﻗﺭﺍﺀﺓ ﺍﻟﺘﺎﺭﻴﺦ ﺍﻟﻔﻜﺭﻱ‬

‫ﻟﻤﻨﺎﻫﺞ ﺍﻟﻨﻅﺭ ﺍﻻﺠﺘﻤﺎﻋﻲ ﻟﻸﺩﻴﺎﻥ ‪ .‬ﻭﻗﺩ ﻗﺎﻡ ﺒﺈﺭﺠـﺎﻉ ﺒـﺩﺍﻴﺎﺕ ﺍﻟﻨﻅـﺭ ﺍﻻﺠﺘﻤـﺎﻋﻲ‬ ‫ﻟﻠﻅﻭﺍﻫﺭ ﺍﻟﺩﻴﻨﻴﺔ ﺇﻟﻰ ﺍﻟﻔﻠﺴﻔﺔ ﺍﻟﺒﺭﺍﻏﻤﺎﺘﻴﺔ ﺍﻟﺘﻲ ﻜﺎﻨﺕ ﺴﺎﺌﺩﺓ ﺤﺎل ﺍﺘﺠﺎﻩ ﻋﻠﻤﺎﺀ ﺍﻻﺠﺘﻤﺎﻉ‬

‫)‪ (1‬ﻫﻨﺎﻙ ﻜﺜﻴﺭ ﻤﻥ ﺍﻟﺩﻋﺎﻭﻯ ﺍﻟﺘﻲ ﺘﺴﻌﻰ ﻹﻋﻁﺎﺀ ﺍﺒﻥ ﺨﻠﺩﻭﻥ ﻭﻀﻌﹰﺎ ﻤﺭﻜﺯﻴـﹰﺎ ﻓـﻲ ﺍﻟﺭﻴـﺎﺩﺓ ﻟﻌﻠـﻡ‬ ‫ﺍﻻﺠﺘﻤﺎﻉ‪.‬‬ ‫)‪ (2‬ﻻ ﺸﻙ ﺃﻥ ﺃﺜﺭ ﺍﻟﺒﻴﺭﻭﻨﻲ ﻋﻠﻰ ﺩ‪ .‬ﺍﻟﻔﺎﺭﻭﻗﻲ ﻓﻲ ﻓﻬـﻡ ﺍﻟﻤﺴـﻴﺤﻴﺔ ﻭﻓـﻲ ﺇﻋـﺎﺩﺓ ﺒﻨـﺎﺀ ﺍﻟﻤـﻨﻬﺞ‬ ‫ﺍﻟﻔﻨﻭﻤﻨﻭﻟﺠﻲ ﻗﻴﻤﺔ ﻋﻠﻤﻴﺔ ﺭﻓﻴﻌﺔ‪.‬‬ ‫)‪Evans- Pritchard , E.E., Theories of Primitive Religion , Oxford, Oxford (3‬‬ ‫‪Press, 1982, p. 48-99.University‬‬

‫ﺘﻔﻜﱡﺭ ‪،‬ﻤﺠﻠﺩ )‪ ،(3‬ﻋﺩﺩ )‪ 2001 ،(1‬ﻡ‪1422 /‬ﻫـ‬

‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ‬

‫ﺇﻟﻰ ﺍﻟﻨﻅﺭ ﺇﻟﻰ ﺍﻟﻅﻭﺍﻫﺭ ﺍﻟﺩﻴﻨﻴﺔ ﻭﺒﺴﺒﺏ ﺴﻴﺎﺩﺓ ﺘﻠﻙ ﺍﻷﺠـﻭﺍﺀ ﺍﻟﻔﻠﺴـﻔﻴﺔ ﺍﻟﺒﺭﺍﻏﻤﺎﺘﻴـﺔ‬

‫ﻭﺘﺯﺍﺤﻤﻬﺎ ﻤﻊ ﻤﻴﻼﺩ ﻋﻠﻡ ﺍﻻﺠﺘﻤﺎﻉ ﺍﻟﺩﻴﻨﻲ ﻓﻘﺩ ﺘﺭﻜﺕ ﺒﺼﻤﺎﺕ ﻭﺍﻀﺤﺔ ﻋﻠـﻰ ﺘﻔﻜﻴـﺭ‬

‫ﺭﻭﺍﺩ ﻋﻠﻡ ﺍﻻﺠﺘﻤﺎﻉ ﺍﻟﺩﻴﻨﻲ‪ .‬ﻭﻗﺩ ﺃﻋﻁﻰ ﺍﻴﻔﺎﻨﺱ ﺒﺭﻴﺘﺸﺭﺩ ﺩﻭﺭﻜـﺎﻴﻡ ﻤﻜﺎﻨـﺔ ﺍﻟﺭﺍﺌـﺩ‬ ‫ﺴّﺱ ﻟﻌﻠﻡ ﺍﻻﺠﺘﻤﺎﻉ ﺍﻟﺩﻴﻨﻲ ﻭﻟﺫﻟﻙ ﻓﻘﺩ ﺃﻭﻟﻰ ﻋﻨﺎﻴﺔ ﻓﺎﺌﻘﺔ ﻟﻤﺭﺤﻠﺔ ﻤﺎ ﻗﺒل ﺩﻭﺭﻜـﺎﻴﻡ‬ ‫ﺍﻟﻤﺅ َ‬

‫ﻟﻤﺤﺎﻭﻟﺔ ﻓﻬﻡ ﺍﻟﻅﺭﻭﻑ ﺍﻟﺘﻲ ﺃﻓﻀﺕ ﺇﻟﻰ ﺘﺭﻜﻴﺏ ﻫﺫﺍ ﺍﻟﻌﻠﻡ ﺒﺎﻟﻜﻴﻔﻴﺔ ﺍﻟﺘﻲ ﻅﻬـﺭﺕ ﺒﻬـﺎ‬ ‫ﻋﻨﺩ ﺩﻭﺭﻜﺎﻴﻡ ‪.‬‬

‫ﻥ ﻨﺯﻋﺔ ﺘﻔﺴﻴﺭ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻟﺩﻴﻨﻴﺔ ﻋﻠﻰ ﺃﺴﺎﺱ ﻭﻅﻴﻔـﻲ‬ ‫ﻴﻌﺘﺒﺭ ﺇﻴﻔﺎﻨﺱ ﺒﺭﻴﺘﺸﺭﺩ ﺃ ّ‬

‫ﻥ ﺍﻻﺘﺠﺎﻩ ﺍﻟﺫﺭﺍﺌﻌﻲ ﻫﻭ ﺍﻟـﺫﻱ ﺃﻋﻁـﻰ ﺍﻟﻤﺴـﻭ‬ ‫ﻨﺎﺘﺞ ﻟﺘﺄﺜﻴﺭ ﺍﻟﻔﻠﺴﻔﺔ ﺍﻟﺒﺭﻏﻤﺎﺘﻴﺔ ﺃﻱ ﺃ ّ‬

‫ﺴّﺤﺭ‬ ‫ﺍﻟﻔﻠﺴﻔﻲ ﻟﺘﻔﺴﻴﺭ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻟﺩﻴﻨﻴﺔ ﺇﻟﻰ ﻨﻅﺭﻴﺔ ﻤﻠﻴﻨﻭ ﺴﻜﻲ ﻓﻲ ﺍﻟﺭﺒﻁ ﺒﻴﻥ ﺍﻟﺩﻴﻥ ﻭﺍﻟ َ‬

‫‪ .‬ﻭﻗﺩ ﻻﺤﻅ ﺒﺭﻴﺘﺸﺭﺩ ﻜﺫﻟﻙ ﺃﻥ ﺍﺘﺨﺎﺫ ﺍﻟﺒﻨﻰ ﻓﻲ ﺘﻔﺴﻴﺭ ﺍﻟﻅﻭﺍﻫﺭ ﺘﺭﺠﻊ ﺇﻟﻰ ﺍﻟﻜﺘﺎﺒـﺎﺕ‬

‫ﻥ ﻜﻼ ﺍﻟﻨﺯﻋﺘﻴﻥ ﻓﻲ ﺘﻔﺴﻴﺭ ﺍﻟﻅﺎﻫﺭﺓ‬ ‫ﺍﻷﻭﻟﻰ ﻋﻥ ﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻉ ﺍﻟﺒﺸﺭﻱ ‪ .‬ﻭﻋﻠﻴﻪ ﻓﺈ ّ‬ ‫ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﻋﻼﻗﺎﺘﻬﺎ ﺒﺎﻟﻅﺎﻫﺭﺓ ﺍﻟﺩﻴﻨﻴﺔ ﺃﻱ ﺍﻟﻨﺯﻋﺔ ﺍﻟﻭﻅﻴﻔﻴﺔ ﺃﻭ ﺍﻟﺒﻨﻴﻭﻴﺔ ﻗﺩ ﻭﺠﺩﺘﺎ ﻓﻲ‬

‫ﺍﻟﻜﺘﺎﺒﺎﺕ ﺍﻷﻭﻟﻰ ﻗﺒل ﺩﻭﺭﻜﺎﻴﻡ ‪ .‬ﻭﻟﺘﻌﻤﻴﻕ ﻫﺫﺍ ﺍﻟﻔﻬﻡ ﺭﻜﺯ ﺒﺭﻴﺘﺸﺭﺩ ﻋﻠﻰ ﺘﺤﻠﻴل ﻓﻭﺴﺘﻴل‬ ‫ﺩﻱ ﻜﻭﻟﻭﻥ ﻓﻲ ﻜﺘﺎﺒﻪ ﺍﻟﻤﺩﻴﻨﺔ ﺍﻟﻘﺩﻴﻤﺔ "‪ “The Ancient City‬ﻭﺍﻋﺘﺒﺭﻩ ﺇﻴﻔﺎﻨﺱ ﺒﺭﻴﺘﺸﺭﺩ‬

‫"… ﺃﺒﻌﺩ ﻭﺃﻋﻤﻕ ﺘﺤﻠﻴل ﺍﺠﺘﻤﺎﻋﻲ ﻟﻠﻅﺎﻫﺭﺓ ﺍﻟﺩﻴﻨﻴﺔ ﻤﻥ ﺤﻴﺙ ﺃﻨﻪ ﻗﺩ ﺍﺘﺴﻡ ﺒﺎﻟﺸﻤﻭل‬

‫)‪(1‬‬

‫ﻥ ﻜﺫﻟﻙ ﺃﺜﺭﻩ ﺍﻟﻭﺍﻀﺢ ﻋﻠﻰ ﺩﻭﺭﻜﺎﻴﻡ ﺨﺎﺼﺔ ﻭﺃﻥ ﺍﻟﻤﻘﻭﻟﺔ ﺍﻷﺴﺎﺴﻴﺔ ﻓﻲ ﻜﺘـﺎﺏ‬ ‫ﻭﻗﺩ ﺒﻴ ّ‬

‫ﺍﻟﻤﺩﻴﻨﺔ ﺍﻟﻘﺩﻴﻤﺔ ﺘﻌﺘﻤﺩ ﻋﻠﻰ ﺍﻟﻤﻘﻭﻟﺔ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ‪ :‬ﻭﺍﻟﺫﻱ ﻴﻌﻁﻲ ﺍﻟﻤﺠﻤﻭﻋﺔ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ‬ ‫ﺘﻤﺎﺴﻜﻬﺎ ﻫﻭ ﺸﻌﻭﺭﻫﺎ ﺍﻟﺠﻤﻌﻲ ﺒﺎﻻﻨﺘﻤﺎﺀ ﺇﻟﻰ ﺃﺴﻼﻑ ﺒﻌﻴﻨﻬﻡ ﻭﻴﺘﺤﻭل ﺫﻟﻙ ﺍﻟﺸﻌﻭﺭ ﺇﻟﻰ‬

‫ﻋﺒﺎﺩﺓ ﺃﻭﻟﺌﻙ ﺍﻷﺴﻼﻑ‪ ،‬ﻭﻓﻲ ﻫﺫﻩ ﺍﻟﺤﺎﻟﺔ ﻴﻼﺤﻅ ﺃﻥ ﺭﺃﺱ ﺍﻟﻌﺎﺌﻠﺔ ﻭﻜﺒﻴﺭﻫﺎ ﻴﺅﺩﻱ ﺩﻭﺭ‬

‫ﻥ ﻤﺠﻤﻭﻋﺔ ﺍﻟﻁﻘﻭﺱ ﻭﺍﻟﺸﻌﺎﺌﺭ ﺍﻟﻤﺘﺨﺫﺓ ﻴﻤﻜﻥ ﺃﻥ ﺘﻔﻬـﻡ ﻭﻓـﻕ ﺫﻟـﻙ‬ ‫ﺍﻟﻜﺎﻫﻥ ﻭﻋﻠﻴﻪ ﻓﺈ ّ‬

‫ﺍﻟﺘﺤﻠﻴل ﺍﻟﺫﻱ ﻴﺭﺩﻫﺎ ﻓﻲ ﻨﻬﺎﻴﺔ ﺍﻷﻤﺭ ﺇﻟﻰ ﺍﻟﻭﻅﻴﻔﺔ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺍﻟﺘﻲ ﺘﻨﺘﺞ ﻋﻨﻬـﺎ ﻭﻫـﻲ‬ ‫ﺍﻟﺘﻤﺎﺴﻙ ﺍﻻﺠﺘﻤﺎﻋﻲ ﻭﺍﻟﺘﺭﺍﺒﻁ ﺍﻟﺫﻱ ﺘﺤﺘﺎﺝ ﺇﻟﻴﻪ ﺍﻷﺴﺭﺓ ﻜﻤﺤﻀﻥ ﺍﺠﺘﻤﺎﻋﻲ ﺃﺴﺎﺴﻲ‪.‬‬

‫)‪(1‬‬

‫ﺍﻟﻤﺭﺠﻊ ﺍﻟﺴﺎﺒﻕ ‪ ،‬ﺹ‪.48‬‬

‫ﻋﻠﻡ ﺍﻻﺠﺘﻤﺎﻉ ﺍﻟﺩﻴﻨﻲ ﻭﻋﻠﻭﻡ ﺍﻟﻭﺤﻲ ﻭﺍﻟﺘﺭﺍﺙ‬

‫ﺩ‪ .‬ﺇﺒﺭﺍﻫﻴﻡ ﻤﺤﻤﺩ ﺯﻴﻥ‬

‫ﻭﻻﺤﻅ ﺍﻴﻔﺎﻨﺱ ﺒﺭﻴﺘﺸﺭﺩ ﻜﺫﻟﻙ ﺒﺄﻥ ﺭﻭﺒﺭﺘﺴﻭﻥ ﺴﻤﻴﺙ ﻗﺩ ﺘﺭﻙ ﺃﺜـﺭﹰﺍ ﻭﺍﻀـﺤﹰﺎ‬

‫ﻋﻠﻰ ﺩﻭﺭﻜﺎﻴﻡ ﻤﻥ ﺨﻼل ﺘﺤﻠﻴﻠﻪ ﻟﻠﻤﺠﺘﻤﻌﺎﺕ ﺍﻟﺴﺎﻤﻴﺔ ﺍﻟﻘﺩﻴﻤﺔ ﻓﻲ ﺍﻟﺠﺯﻴﺭﺓ ﺍﻟﻌﺭﺒﻴﺔ ﺤﻴﺙ‬

‫ﻥ ﺍﻹﻟﻪ ﻓﻲ ﺍﻟﺘﺤﻠﻴل ﺍﻟﻨﻬﺎﺌﻲ " ﺇﻨﻤﺎ ﻫﻭ ﻋﺼﺒﻴﺔ ﺍﻟﻘﺒﻴﻠﺔ ﺤﻴﻨﻤﺎ ﻴﻨﻅﺭ‬ ‫ﺫﻫﺏ ﺴﻤﻴﺙ ﻟﻠﻘﻭل ﺒﺄ ّ‬

‫ﺇﻟﻴﻬﺎ ﺒﻨﻭﻉ ﻤﻥ ﺍﻟﺘﻤﺠﻴﺩ ﻭﺍﻟﺘﻘﺩﻴﺱ ﻤﻥ ﻗﺒل ﺃﻓﺭﺍﺩ ﺍﻟﻘﺒﻴﻠﺔ")‪ .(1‬ﻭﻗﺩ ﻨﺠﺢ ﺇﻴﻔﺎﻨﺱ ﺒﺭﻴﺘﺸﺭﺩ‬

‫ﻓﻲ ﺒﻴﺎﻥ ﺍﻟﺼﻠﺔ ﺍﻟﻘﻭﻴﺔ ﻓﻴﻤﺎ ﺫﻫﺏ ﺇﻟﻴﻪ ﺴﻤﻴﺙ ﻓﻲ ﻫﺫﺍ ﺍﻟﺼﺩﺩ ﻓـﻲ ﺘﺤﻠﻴـل ﺩﻭﺭﻜـﻴﻡ‬

‫ﺍﻟﻼﺤﻕ ﻟﻬﺫﺍ ﺍﻷﻤﺭ ﺤﻴﻨﻤﺎ ﻋﺒﺭ ﻋﻥ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻟﺩﻴﻨﻴﺔ ﻓﻲ ﺍﻹﻁﺎﺭ ﺍﻻﺠﺘﻤﺎﻋﻲ ﻟﺘﺤﻠﻴﻠـﻪ ‪.‬‬ ‫ﻭﺭﻏﻡ ﺃﻥ ﺍﻴﻔﺎﻨﺱ ﺒﺭﻴﺸﺭﺩ ﻗﺩ ﺒﻴﻥ ﻟﻨﺎ ﺍﻷﺼﻭل ﺍﻟﺘﻲ ﺍﺴﺘﻘﻰ ﻤﻨﻬﺎ ﺩﻭﺭﻜﺎﻴﻡ ﻤﻨﻬﺠﻪ ﻓـﻲ‬

‫ﺘﺤﻠﻴل ﺍﻟﻅﺎﻫﺭﺓ ﺍﻟﺩﻴﻨﻴﺔ ﻭﺃﻨﻪ ﻟﻡ ﻴﻜﻥ ﻤﺨﺘﺭﻋﹰﺎ ﻟﻬﺫﺍ ﺍﻟﻤﺠﺎل ﻭﺇﻨﻤﺎ ﺒﻨﻰ ﻋﻠﻰ ﻤﻥ ﺴـﺒﻘﻭﻩ‬

‫ﻓﻲ ﻫﺫﺍ ﺍﻟﻤﻀﻤﺎﺭ ﺇﻻ ﺃﻨﱠﻪ ﻭﺼﻔﻪ ﺒﺄﻨﹼﻪ " ﺃﻋﻅﻡ ﺸﺨﺼﻴﺔ ﻓﻲ ﺘـﺎﺭﻴﺦ ﻋﻠـﻡ ﺍﻻﺠﺘﻤـﺎﻉ‬ ‫ﺍﻟﻤﻌﺎﺼﺭ")‪ .(2‬ﻭﺭﻏﻡ ﺫﻟﻙ ﻟﻡ ﻴﻨﺞ ﺩﻭﺭﻜﺎﻴﻡ ﻤﻥ ﺍﻟﻨﻘﺩ ﺍﻟﻼﺫﻉ ﺍﻟﺫﻱ ﻭﺠﻬﻪ ﻟـﻪ ﺇﻴﻔـﺎﻨﺱ‬

‫ﺒﺭﻴﺘﺸﺭﺩ ﻭﻷﻤﺜﺎﻟﻪ ﻤﻤﻥ ﺤﺎﻭﻟﻭﺍ ﺩﺭﺍﺴﺔ ﺍﻟﻅﻭﺍﻫﺭ ﺍﻟﺩﻴﻨﻴﺔ "ﺍﻟﺒﺩﺍﺌﻴﺔ" ﺃﻭ ﺃﻭﻟﻴﺎﺕ ﺍﻟﺘﺩﻴﻥ ﻋﻨﺩ‬

‫ﺍﻟﺠﻨﺱ ﺍﻟﺒﺸﺭﻱ ﺒﻤﺤﺎﻭﻟﺔ ﺘﻘﻤﺹ ﺸﺨﺼﻴﺔ ﻤﻥ ﻴﺤﺎﻭﻟﻭﻥ ﺩﺭﺴﻬﻡ ﺜﻡ ﺍﻟﺘﻘـﻭل ﻋﻠـﻴﻬﻡ‪.‬‬ ‫ﻭﻭﺼﻔﻬﻡ ﺇﻴﻔﺎﻨﺱ ﺒﺭﻴﺘﺸﺭﺩ ﺒﺄﻨﻬﻡ ﻴﺭﺘﻜﺒﻭﻥ ﺃﻏﻠﻭﻁﺔ " ﻟﻭ ﺃﻨﻨﻲ ﻜﻨﺕ ﺤﺼﺎﻨﹰﺎ‬

‫‪If I were‬‬

‫‪ " a horse‬ﻭﻟﺫﻟﻙ ﻭﺼﻑ ﺒﺭﻴﺘﺸﺭﺩ ﻤﺤﺎﻭﻟﺔ ﺩﻭﺭﻜﺎﻴﻡ ﻤﻥ ﻨﺎﺤﻴﺔ ﻤﻌﺭﻓﻴﺔ ﺃﻨﻬﺎ ﻗﺩ ﻭﻗﻌﺕ‬

‫ﻓﻲ ﺘﻠﻙ ﺍﻷﻏﻠﻭﻁﺔ ﻭﺍﻟﺘﻲ ﻜﺎﻥ ﻤﻥ ﺍﻟﻤﻤﻜﻥ ﺘﺠﺎﻭﺯﻫﺎ ﻟﻭ ﺃﻥ ﺩﻭﺭﻜﺎﻴﻡ ﺒﻨﻰ ﺃﻁﺭﻭﺤﺘﻪ ﻓﻲ‬ ‫ﻓﻬﻡ ﺍﻷﺩﻴﺎﻥ ﺍﻟﺒﺩﺍﺌﻴﺔ ﻋﻠﻰ ﺒﺤﺙ ﺤﻘﻠﻲ ﺠﺎﺩ ﺩﻭﻥ ﺍﻟﺘﻘﻭل ﻋﻠﻰ ﺍﻵﺨﺭﻴﻥ‪.‬‬

‫ﻻ ﺸﻙ ﺃﻥ ﻜﺘﺎﺏ ﺩﻭﺭﻜـﺎﻴﻡ " ﺍﻷﺸـﻜﺎل ﺍﻷﻭﻟﻴـﺔ ﻟﻠﺤﻴـﺎﺓ ﺍﻟﺒﺩﺍﺌﻴـﺔ "‬

‫)‪(3‬‬

‫‪“The‬‬

‫"‪ Elementary Forms of Religious Life‬ﻫﻭ ﻋﺒﺎﺭﺓ ﻋﻥ ﺘﺤﻠﻴل ﺍﺠﺘﻤﺎﻋﻲ ﻷﻨﻤﺎﻁ‬

‫ﺍﻟﺤﻴﺎﺓ ﺍﻟﺩﻴﻨﻴﺔ ﺍﻷﻭﻟﻴﺔ ﺤﺎﻭل ﻓﻴﻪ ﺩﻭﺭﻜﺎﻴﻡ ﺃﻥ ﻴﺘﺠﺎﻭﺯ ﺍﻟﻤﺤﺎﻭﻻﺕ ﺍﻟﻔﻠﺴﻔﻴﺔ ﻭﺍﻟﻼﻫﻭﺘﻴـﺔ‬

‫ﻭﺍﻷﺩﺒﻴﺔ ﻓﻲ ﺍﻟﺘﻌﺒﻴﺭ ﻋﻥ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻟﺩﻴﻨﻴﺔ ﻭﺃﻥ ﻴﻘ َﺩّﻡ ﻁﺭﻴﻘﺔ ﺠﺩﻴﺩﺓ ﻓـﻲ ﺍﻟﻨﻅـﺭ ﺇﻟـﻰ‬

‫)‪ (1‬ﺍﻟﻤﺭﺠﻊ ﺍﻟﺴﺎﺒﻕ ‪ ،‬ﺹ ‪.51‬‬ ‫)‪ (2‬ﺍﻟﻤﺭﺠﻊ ﺍﻟﺴﺎﺒﻕ ‪ ،‬ﺹ‪.53‬‬ ‫)‪Durkheim Emile : The Elementary Forms of Religious Life , New York, (3‬‬ ‫‪Free Press, 1965.‬‬

‫ﺘﻔﻜﱡﺭ ‪،‬ﻤﺠﻠﺩ )‪ ،(3‬ﻋﺩﺩ )‪ 2001 ،(1‬ﻡ‪1422 /‬ﻫـ‬

‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ‬

‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻟﺩﻴﻨﻴﺔ ﺘﺘﺠﺎﻭﺯ ﺍﻟﻤﻔﺎﻫﻴﻡ ﺍﻟﺴﺎﺒﻘﺔ ﻭﺘﺤﺎﻭل ﻓﻬﻡ ﺍﻟـﺩﻴﻥ ﻤـﻥ ﺨـﻼل ﻭﻅﻴﻔﺘـﻪ‬ ‫ﻥ ﻋﻠﻤﺎﺀ ﺍﻷﻨﺜﺭﻭﺒﻭﻟﻭﺠﻴﺔ ﻗﺩ‬ ‫ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﺇﻓﺭﺍ ﺍﻟﻤﻘﺩﺱ ﻤﻥ ﺒﻌﺩﻩ ﺍﻟﻤﺎﻭﺭﺍﺌﻲ‪ .‬ﻭﺭﻏﻡ ﺃ ّ‬

‫ﺍﺜﺒﺘﻭﺍ ﻋﺩﻡ ﺩﻗﺔ ﺍﻟﻤﻌﻠﻭﻤﺎﺕ ﺍﻟﺘﻲ ﺃﻗﺎﻡ ﻋﻠﻴﻬﺎ ﺩﻭﺭﻜﺎﻴﻡ ﺘﺤﻠﻴﻠﻪ ﻟﻠﻅﺎﻫﺭﺓ ﺍﻟﺩﻴﻨﻴﺔ ﺇﻻ ﺃﻨﱠﻪ ﺒﺎﺕ‬ ‫ﻥ ﻗﻴﻤﺔ ﻋﻤﻠﻪ ﺍﻟﻌﻠﻤﻲ ﺘﻌﺘﻤﺩ ﻓﻲ ﺍﻷﺼل ﻋﻠﻰ ﺍﻟﻤﻨﻬﺞ ﺍﻟﺫﻱ ﺍﺨﺘﻁﻪ ﻭﺍﻟـﺫﻱ‬ ‫ﻤﻥ ﺍﻟﻤﺅﻜﱠﺩ ﺃ ّ‬ ‫ﺤﺎﻭل ﻓﻴﻪ ﺇﻓﺴﺎﺡ ﺍﻟﻤﺠﺎل ﻟﺭﺅﻴﺔ ﺠﺩﻴﺩﺓ ﺘﺘﺠﺎﻭﺯ ﺍﻟﻨﻅﺭ ﺍﻟﻼﻫﻭﺘﻲ ﺃﻭ ﺍﻟﻔﻠﺴﻔﻲ ﻟﻠﻅـﺎﻫﺭﺓ‬

‫ﺍﻟﺩﻴﻨﻴﺔ ﻭﻤﺤﺎﻭﻟﺔ ﺇﻋﻁﺎﺀ ﻓﻬﻡ ﺍﺠﺘﻤﺎﻋﻲ ﻟﻠﺩﻴﻥ ﻭﺭﺒـﻁ ﺍﻟﻤﻘـﺩﺱ ﺒﺎﻻﺠﺘﻤـﺎﻉ ﺍﻟﺒﺸـﺭﻱ‬ ‫ﻭﺘﻔﺭﻴﻐﻪ ﻤﻥ ﺒﻌﺩﻩ ﺍﻟﻤﺎﻭﺭﺍﺌﻲ‪.‬‬

‫ﺤﺎﻭل ﺍﻴﻔﺎﻨﺱ ﺒﺭﻴﺘﺸﺭﺩ ﺘﺘﺒﻊ ﺍﻟﺘﻁﻭﺭ ﺍﻟﺫﻱ ﺤﺩﺙ ﻟﻠﻔﻜﺭ ﺍﻻﺠﺘﻤﺎﻋﻲ ﺍﻟﺩﻴﻨﻲ ﻤـﻥ‬

‫ﺒﻌﺩ ﺩﻭﺭﻜﺎﻴﻡ ﻭﺭﻜﺯ ﻋﻠﻰ ﻟﻴﻔﻲ ﺒﺭﻭل ﻭﻨﻅﺭﻴﺘﻪ ﺤﻭل ﺍﻟﻌﻘل ﺍﻟﺒﺩﺍﺌﻲ ﻭﺭﺒﻁ ﺒﻴﻨﻪ ﻭﺒـﻴﻥ‬

‫ﻤﻘﻭﻻﺕ ﺒﺭﺘﻭ ﻓﻲ ﻫﺫﺍ ﺍﻟﺼﺩﺩ ﻭﺒﻴﻥ ﺍﻟﻨﺯﻋﺔ ﺍﻟﺘﻁﻭﺭﻴﺔ ﺍﻟﺘﻲ ﺴﻴﻁﺭﺕ ﻋﻠـﻰ ﻨﻅﺭﺘﻬﻤـﺎ‬

‫ﻟ ﺨﺭ ﻭﻟﻠﺤﻀﺎﺭﺓ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻋﻠﻰ ﻭﺠﻪ ﺍﻟﻌﻤﻭﻡ‪ ..‬ﻭﻟﻘﺩ ﺠ ّﺭ ﺘﺤﻠﻴل ﺇﻴﻔـﺎﻨﺱ ﺒﺭﻴﺘﺸـﺭﺩ‬

‫ﻟﻠﻴﻔﻲ ﺒﺭﻭل ﺇﻟﻰ ﺍﻟﺤﺩﻴﺙ ﻋﻥ ﻤﻔﻜﺭ ﺍﺠﺘﻤﺎﻋﻲ ﻗﺩﻴﺭ ﻫﻭ ﻤﺎﻜﺱ ﻓﻴﺒﺭ ﻭﺍﻟـﺫﻱ ﺍﻋﺘﺒـﺭﻩ‬

‫ﺇﻴﻔﺎﻨﺱ ﺒﺭﻴﺘﺸﺭﺩ ﻤﺅﺭﺥ ﺍﺠﺘﻤﺎﻋﻲ ﻓﻲ ﺍﻟﻤﻘﺎﻡ ﺍﻷﻭل‪ .‬ﻭﻗﺩ ﺭﺃﻱ ﻓﻴﻪ ﺍﻴﻔﺎﻨﺱ ﺒﺭﻴﺘﺸﺭﺩ ﺃﻨﻪ‬ ‫ﻴﻤ ﹶﺜّل ﻤﺭﺤﻠﺔ ﻤﻬﻤﺔ ﻤﻥ ﺘﻁﻭﺭ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻟﻠﻅﺎﻫﺭﺓ ﺍﻟﺩﻴﻨﻴﺔ ﻭﺍﻟﺘﻲ ﺃﻓﺴـﺤﺕ‬

‫ﺍﻟﻤﺠﺎل ﻭﺍﺴﻌﹰﺎ ﻹﻤﻜﺎﻨﻴﺔ ﺍﺴﺘﻨﺒﺎﻁ ﻗﻭﺍﻋﺩ ﻜﻠﻴﺔ ﻋﻠﻲ ﺃﺴﺎﺴﻬﺎ ﺘﻔﻬﻡ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻟﺩﻴﻨﻴﺔ ﻭﻴﺭﻯ‬

‫ﺇﻴﻔﺎﻨﺱ ﺒﺭﻴﺘﺸﺭﺩ ﺃﻥ ﻓﻴﺒﺭ ﻗﺩ ﻨﺠﺢ ﻓﻲ ﺼﻴﺎﻏﺔ ﻤﻨﻬﺞ ﻟﻔﻬﻡ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻟﺩﻴﻨﻴﺔ ﻭﺍﻟﺘﻌﺎﻤـل‬

‫ﻤﻌﻬﺎ ﻟﻴﺱ ﻤﻥ ﺨﻼل ﺘﺤﻠﻴل ﻭﻅﻴﻔﻲ ﻜﻤﺎ ﻓﻌل ﺩﺭﻭﻜﺎﻴﻡ ﻭﻟﻜﻥ ﻤﻥ ﺨﻼل ﺒﻨـﺎﺀ ﻨﻤـﺎﺫﺝ‬ ‫ﻭﻗﻭﺍﻋﺩ ﻜﻠﻴﺔ ﺍﻋﺘﻤﺩﺕ ﻓﻲ ﻤﻨﻁﻠﻘﺎﺘﻬﺎ ﺍﻟﻤﻨﻬﺠﻴﺔ ﻋﻠﻰ ﺍﻟﺘﺄﻜﻴـﺩ ﻋﻠـﻰ ﺃﻫﻤﻴـﺔ ﺍﻟﻔﻬـﻡ‬

‫‪ "Verstehen‬ﺫﻟﻙ ﻷﻥ ﻓﻬﻡ ﺍﻟﻤﻌﺎﻨﻲ ﺍﻟﻜﺎﻤﻨﺔ ﻭﺭﺍﺀ ﺍﻟﺴﻠﻭﻙ ﺍﻹﻨﺴﺎﻨﻲ ﻤﻬﻤﺔ ﻟﻠﻐﺎﻴﺔ ﻓـﻲ‬ ‫ﺇﻋﻁﺎﺀ ﺘﻔﺴﻴﺭﺍﺕ ﺼﺎﺌﺒﺔ ﺤﻴﺙ ﺃﻥ ﺍﻟﺴﻠﻭﻙ ﺍﻹﻨﺴﺎﻨﻲ ﻓﻲ ﻤﺴﺘﻭﺍﻩ ﺍﻻﺠﺘﻤﺎﻋﻲ ﺍﻻﻗﺘﺼﺎﺩﻱ‬

‫ﻟﻴﺱ ﺭﻫﻨﹰﺎ ﺒﻘﻭﺍﻨﻴﻥ ﺘﺎﺭﻴﺨﻴﺔ ﺤﺘﻤﻴﺔ ﻭﺇﻨﻤﺎ ﻫﻭ ﻅﺎﻫﺭﺓ ﻓﺭﻴﺩﺓ ﻴﻤﻜﻥ ﻓﻬﻤﻬﺎ ﻓﻲ ﺇﻁﺎﺭﻫـﺎ‬ ‫ﺍﻟﺤﻀﺎﺭﻱ ﺍﻷﺸﻤل ‪ ،‬ﺤﻴﺙ ﻴﺠﺏ ﺍﻟﺘﺄﻜﻴﺩ ﻋﻠﻰ ﺍﻟﺘﺼﻭﺭﺍﺕ ﺍﻟﻜﻠﻴـﺔ‬

‫)‪(1‬‬

‫ﻭﺒﻴـﺎﻥ ﺼـﻠﺘﻬﺎ‬

‫)‪Weber Max , The Protestant Ethic and the Spirit of Capitalism, New . (1‬‬ ‫‪York, 1976, p2‬‬

‫ﻋﻠﻡ ﺍﻻﺠﺘﻤﺎﻉ ﺍﻟﺩﻴﻨﻲ ﻭﻋﻠﻭﻡ ﺍﻟﻭﺤﻲ ﻭﺍﻟﺘﺭﺍﺙ‬

‫ﺩ‪ .‬ﺇﺒﺭﺍﻫﻴﻡ ﻤﺤﻤﺩ ﺯﻴﻥ‬

‫ﺒﺎﻟﻅﻭﺍﻫﺭ ﺍﻟﺘﺎﺭﻴﺨﻴﺔ ﻭﺫﻟﻙ ﻴﻌﻨﻲ ﺃﻥ ﺃﻱ ﻅﺎﻫﺭﺓ ﺘﺎﺭﻴﺨﻴﺔ ﺇﻨﻤﺎ ﻫﻲ ﻨﺘﺎﺝ ﻟﺘﺼﻭﺭﺍﺕ ﻜﻠﻴﺔ‬

‫ﻥ ﻓﻴﺒـﺭ ﻗـﺩ‬ ‫ﺃﻓﺭﺯﺕ ﺘﻠﻙ ﺍﻟﻅﺎﻫﺭﺓ ﻓﻲ ﻅل ﻭﻀﻊ ﺘﺎﺭﻴﺨﻲ ﻤﺤﺩّﺩ ‪ .‬ﻭﻤﻤﺎ ﻻ ﺸﻙ ﻓﻴﻪ ﺃ ّ‬

‫ﺘﺄﺜﺭ ﺒﺴﻠﻔﻪ ﻤﺎﺭﻜﺱ ﻓﻲ ﺘﺤﻠﻴل ﺍﻟﻅﺎﻫﺭﺓ ﺍﻟﺭﺃﺴﻤﺎﻟﻴﺔ ﻟﻜﻨﻪ ﻋﻜﺱ ﻤﺎﺭﻜﺱ ﺘﻤﺎﻤﹰﺎ ﻓﻘﺩ ﺫﻫﺏ‬

‫ﺇﻟﻰ ﺃﻥ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻟﺭﺃﺴﻤﺎﻟﻴﺔ ﻗﺩ ﺘﺯﺍﻤﻨﺕ ﻤﻊ ﺍﻟﺘﻨﻅﻴﻡ ﺍﻟﻌﻘﻼﻨﻲ ﻟﻠﻌﻤل ﻭﺍﻹﻨﺘـﺎﺝ ‪ .‬ﻭﻗـﺩ‬

‫ﺭُﺒﻁﺕ ﻫﺫﻩ ﺍﻟﻌﻘﻼﻨﻴﺔ ﺒﺎﻟﻌﻤﻠﻴﺎﺕ ﺍﻟﺭﻭﺘﻴﻨﻴﺔ ﻭﺍﻟﺤﺴﺎﺒﺎﺕ ﺍﻟﻤﻨﻅﻤﺔ ﻟﺴﺒل ﺍﻹﺩﺍﺭﺓ ﻭﺍﻟﺘﻁﻭﻴﺭ‬

‫ﺍﻟﻤﺴﺘﻤﺭ ﻟﻠﻤﺸﺎﺭﻴﻊ ﺍﻟﺘﺠﺎﺭﻴﺔ ‪ .‬ﻭﻗﺩ ﺃﺩّﺕ ﻫﺫﻩ ﺍﻟﻌﻘﻼﻨﻴﺔ ﻓﻲ ﻨﻬﺎﻴﺔ ﺍﻷﻤﺭ ﺇﻟﻰ ﺇﻋﺎﺩﺓ ﺇﻨﺘﺎﺝ‬ ‫ﺭﺃﺱ ﺍﻟﻤﺎل ﺒﺼﻭﺭﺓ ﻤﺴﺘﻤﺭﺓ ﺒﺤﻴﺙ ﺼﺎﺭ ﻟﻼﺴﺘﺜﻤﺎﺭ ﻭﺇﻋﺎﺩﺓ ﺍﻻﺴﺘﺜﻤﺎﺭ ﻟﺭﺃﺱ ﺍﻟﻤـﺎل‬

‫ﻥ ﺭﺃﺱ ﺍﻟﻤﺎل ﺼﺎﺭ ﻏﺎﻴﺔ ﻓـﻲ‬ ‫ﺩﻭﺭ ﻓﻲ ﺭﻓﻊ ﻜﻔﺎﺀﺓ ﺍﻟﻔﻌﺎﻟﻴﺔ ﺍﻻﻗﺘﺼﺎﺩﻴﺔ ‪ .‬ﻭﺫﻟﻙ ﻴﻌﻨﻲ ﺃ ّ‬

‫ﺤﺩ ﺫﺍﺘﻪ ﻭﻟﻴﺱ ﻭﺴﻴﻠﺔ ﻟﺘﺤﻘﻴﻕ ﺍﻟﻤﺘﻌﺔ ﺃﻭ ﺍﻟﺜﺭﺍﺀ ﻜﻤﺎ ﺍﻟﺤﺎل ﻓﻲ ﺍﻟﻤﺠﺘﻤﻌﺎﺕ ﺍﻟﺘﻘﻠﻴﺩﻴـﺔ ‪.‬‬ ‫ﻭﻟﺫﻟﻙ ﺭﺃﻯ ﻓﻴﺒﺭ ﺃﻥ ﻫﺫﻩ ﺍﻟﻨﻅﺭﺓ ﺍﻟﺠﺩﻴﺩﺓ ﻟﺭﺃﺱ ﺍﻟﻤﺎل ﺇﻨﻤﺎ ﻫﻲ ﻭﻟﻴﺩﺓ ﺘﻠـﻙ ﺍﻟﻌﻘﻼﻨﻴـﺔ‬

‫ﺍﻟﺘﻲ ﺃﻀﻔﺕ ﻋﻠﻰ ﺭﺃﺱ ﺍﻟﻤﺎل ﻤﻌﻨﻰ ﺠﺩﻴﺩﹰﺍ ﻟﻡ ﻴﻜﻥ ﻤﺄﻟﻭﻓـﹰﺎ ﻓـﻲ ﻋﻼﻗـﺎﺕ ﺍﻹﻨﺘـﺎﺝ‬ ‫ﺍﻟﺘﻘﻠﻴﺩﻴﺔ‪.‬‬

‫ﻥ ﺍﻟﺘﻔﺴﻴﺭ ﻟﺫﻟﻙ ﺍﻷﻤﺭ ﻴﺭﺠﻊ ﺇﻟﻰ‬ ‫ﻭﻓﻲ ﺘﺤﻠﻴل ﻓﻴﺒﺭ ﻟﻬﺫﻩ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻟﻔﺭﻴﺩﺓ ﺭﺃﻱ ﺃ ّ‬

‫ﺍﻟﺘﻐﻴﺭﺍﺕ ﺍﻟﺘﺎﺭﻴﺨﻴﺔ ﺍﻟﻔﺭﻴﺩﺓ ﺍﻟﺘﻲ ﺠﻌﻠﺕ ﺇﻤﻜﺎﻨﻴﺔ ﺘﺭﺍﻜﻡ ﺭﺃﺱ ﺍﻟﻤﺎل ﺩﻭﻥ ﺃﻥ ﻴﺅﺩﻱ ﺫﻟﻙ‬

‫ﺇﻟﻰ ﺭﻏﺒﺔ ﻓﻲ ﺘﺤﻭﻴﻠﻪ ﺇﻟﻰ ﻤﺘﻊ ﺩﻨﻴﻭﻴﺔ ﻭﻴﺭﺠﻊ ﺫﻟﻙ ﺍﻷﻤﺭ ﺇﻟﻰ ﻤﺎ ﺃﺴﻤﺎﻩ ﻓﻴﺒﺭ ﺏ ‪: “The‬‬

‫"‪Worldly Asceticism‬ﻨﺯﻋﺔ ﺍﻟﺯﻫﺩ ﺍﻟﺩﻨﻴﻭﻱ ﻋﻨﺩ ﺍﻟﻤﺠﻤﻭﻋﺎﺕ ﺍﻟﺘﻁﻬﺭﻴﺔ ﻓﻲ ﺍﻟﻜﻨﻴﺴﺔ‬

‫ﺍﻟﺒﺭﻭﺘﺴﺘﺎﻨﺘﻴﺔ‬

‫)‪(2‬‬

‫ﻥ ﺘﺤﻠﻴل ﻓﻴﺒﺭ ﻟﻨﺸﻭﺀ ﻅﺎﻫﺭﺓ ﺍﻟﺭﺃﺴﻤﺎﻟﻴﺔ ﻓﻲ ﺍﻟﺤﻀـﺎﺭﺓ ﺍﻟﻐﺭﺒﻴـﺔ‬ ‫ﻭﻴﺒﺩﻭ ﺠﻠﻴﹰﺎ ﺃ ّ‬

‫ﻭﻤﺤﺎﻭﻟﺔ ﺍﻟﻜﺎﻟﻔﻨﻴﺔ ﺍﻟﻤﺯﺍﻭﺠﺔ ﺒﻴﻥ ﺍﻟﺭﺃﺴﻤﺎﻟﻴﺔ ﻭﺒﻴﻥ ﺍﻟﻜﺎﻟﻔﻨﻴﺔ ﻟﻬـﻲ ﻤﺤﺎﻭﻟـﺔ ﺘﺨﺘﻠـﻑ‬

‫ﺍﺨﺘﻼﻓﹰﺎ ﻨﻭﻋﻴﹰﺎ ﻋﻥ ﻤﺎ ﻗﺎﻡ ﺒﻪ ﺩﻭﺭﻜﺎﻴﻡ ﺨﻼل ﺘﺤﻠﻴﻠﻪ ﻟﻠﻅﺎﻫﺭﺓ ﺍﻟﺩﻴﻨﻴﺔ ﻭﻤﺤﺎﻭﻟﺔ ﺇﻓﺭﺍﻏﻬﺎ‬

‫ﻤﻥ ﺍﻟﺒﻌﺩ ﺍﻟﻤﻘﺩﺱ ﺩﻭﻥ ﻤﻭﺍﺭﺒﺔ ‪ .‬ﻭﺘﺒﺩﻭ ﺍﻟﻤﻭﺍﺯﻨﺔ ﻭﻋﻤﻕ ﺍﻟﻨﻅﺭ ﻋﻨـﺩ ﻓﻴﺒـﺭ ﺇﺫﺍ ﻤـﺎ‬

‫ﻗﻭﺭﻨﺕ ﻤﺤﺎﻭﻟﺘﻪ ﺒﺎﻟﻨﺯﻋﺔ ﺍﻟﻭﻅﻴﻔﻴﺔ ﻋﻨﺩ ﺩﻭﺭﻜﺎﻴﻡ ﺃﻭ ﺒﻤﺤﺎﻭﻟﺔ ﻤﺎﺭﻜﺱ ﻓـﻲ ﺘﻬﻤـﻴﺵ‬ ‫)‪(2‬‬

‫ﺍﻟﻤﺭﺠﻊ ﺍﻟﺴﺎﺒﻕ ‪ ،‬ﺹ‪.4‬‬

‫ﺘﻔﻜﱡﺭ ‪،‬ﻤﺠﻠﺩ )‪ ،(3‬ﻋﺩﺩ )‪ 2001 ،(1‬ﻡ‪1422 /‬ﻫـ‬

‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ‬

‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻟﺩﻴﻨﻴﺔ ﻤﻥ ﺍﻷﺴﺎﺱ ﻭﺠﻌﻠﻬﺎ ﻨﺘﺎﺠﹰﺎ ﻟﻠﺒﻨﻰ ﺍﻟﺘﺤﺘﻴﺔ ﻟﻌﻼﻗﺎﺕ ﺍﻹﻨﺘﺎﺝ‪ ،‬ﻭﻟﺌﻥ ﺴﻜﺕ‬

‫ﺩﻭﺭﻜﺎﻴﻡ ﻋﻥ ﻨﻘﺩ ﺍﻷﺩﻴﺎﻥ ﺼﺭﺍﺤﺔ ﻭﺴﻌﻰ ﻟﺘﺤﻭﻴل ﺍﻟﺴﺅﺍل ﺤﻭل ﻭﻅﻴﻔـﺔ ﺍﻟـﺩﻴﻥ ﻓـﻲ‬

‫ﺍﻟﻤﺠﺘﻤﻊ ﻭﻟﻴﺱ ﺨﻁﺌﻪ ﺃﻭ ﺼﻭﺍﺒﻪ ﻓﺈﻥ ﺍﻻﺘﺠﺎﻩ ﺍﻟﻤﺎﺩﻱ ﺍﻟﻤﺎﺭﻜﺴﻲ ﻗﺩ ﺴﻌﻰ ﺠﺎﻫﺩﹰﺍ ﻟﻬـﺩﻡ‬ ‫ﺍﻟﻤﻘﻭﻻﺕ ﺍﻟﺩﻴﻨﻴﺔ ﻤﻥ ﺃﺴﺎﺴﻬﺎ‪ ،‬ﻭﺭﻏﻡ ﺃﻥ ﺍﻻﺘﺠﺎﻩ ﺍﻟﻭﻅﻴﻔﻲ ﺃﻭ ﺍﻟﻔﻴﺒﺭﻱ ﻓﻲ ﻓﻬﻡ ﺍﻟﻅﺎﻫﺭﺓ‬

‫ﺍﻟﺩﻴﻨﻴﺔ ﻴﺘﺒﻨﻰ ﺫﺍﺕ ﺍﻟﻤﻨﻁﻠﻘﺎﺕ ﺍﻟﻭﻀﻌﻴﺔ ﺇﻻ ﺃﻥ ﺍﻻﺘﺠﺎﻩ ﺍﻟﻤﺎﺭﻜﺴﻲ ﻗﺩ ﺃﺒﻌﺩ ﺍﻟﻨﺠﻌﺔ ﻓـﻲ‬

‫ﻋﺩﺍﺀﻩ ﻟﻠﺩﻴﻥ ﺍﻟﻤﺅﺴﺴﻲ ‪ ،‬ﺒﻴﻨﻤﺎ ﺒﻘﻰ ﺍﻻﺘﺠﺎﻫﺎﻥ ﺍﻟـﻭﻅﻴﻔﻲ ﻭﺍﻟﻔﻴﺒـﺭﻱ ﺃﻜﺜـﺭ ﺘﺤﻔﻅـﹰﺎ‬

‫ﻭﺤﺼﺎﻓﺔ ﻓﻲ ﻨﻘﺩ ﺍﻟﻤﺅﺴﺴﺔ ﺍﻟﺩﻴﻨﻴﺔ‪.‬‬

‫ﻭﻟﻘﺩ ﻨﺠﺢ ﺇﻴﻔﺎﻨﺱ ﺒﺭﻴﺘﺸﺭﺩ ﻓﻲ ﺘﺤﻠﻴﻠﻪ ﻟﻤﻨﻁﻠﻘﺎﺕ ﻓﻴﺒﺭ ﻤﻥ ﺒﻴﺎﻥ ﺍﻟﺼـﻠﺔ ﺒﻴﻨﻬـﺎ‬

‫ﻭﺒﻴﻥ ﻓﻠﺴﻔﺔ ﺒﺭﺠﺴﻭﻥ ﻟﻜﻨﻪ ﺃﻜﺩ ﻋﻠﻰ ﻋﻅﻤﺔ ﻭﻗﻴﻤﺔ ﺍﻟﻤﻘﻭﻟﺔ ﺍﻟﻔﻴﺒﺭﻴﺔ ﻓﻲ ﺍﻟـﺭﺒﻁ ﺒـﻴﻥ‬

‫ﻨﺸﻭﺀ ﺍﻟﺭﺃﺴﻤﺎﻟﻴﺔ ﻓﻲ ﺍﻟﻐﺭﺏ ﻭﺒﻴﻥ ﺍﻷﺨﻼﻕ ﺍﻟﺒﺭﻭﺘﺴﺘﻨﺘﻴﺔ ‪ .‬ﻭﻴﺒﺩﻭ ﻭﺍﻀﺤﹰﺎ ﻤﻥ ﺍﻟـﺭﺩ‬

‫ﻭﺍﻟﺘﺤﻠﻴل ﺍﻟﺫﻱ ﻗﺩﻤﻪ ﺇﻴﻔﺎﻨﺱ ﺒﺭﻴﺘﺸﺭﺩ ﻟﻔﻬﻡ ﺍﻟﻅـﺎﻫﺭﺓ ﺍﻟﺩﻴﻨﻴـﺔ ﻤـﻥ ﻤﻭﻗﻌـﻪ ﻜﻌـﺎﻟﻡ‬

‫ﻟﻸﻨﺜﺭﻭﺒﻭﻟﻭﺠﻴﺎ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺃﻨﻪ ﻴﺨﺘﻠﻑ ﻤﻨﻬﺠﻴﹰﺎ ﻤﻊ ﺃﻭﻟﺌﻙ ﺍﻟﺫﻴﻥ ﺼﻨﻔﻬﻡ ﺒﺄﻨﻬﻡ ﻴﻨﺘﻤـﻭﻥ‬

‫ﺇﻟﻰ ﻁﺎﺌﻔﺔ ﺍﻟﻤﺜﻘﻔﻴﻥ ﻭﺍﻟﻤﻔﻜﺭﻴﻥ ﺫﻭﻱ ﺍﻟﻨﺯﻋﺔ ﺍﻷﺩﺒﻴﺔ ﺒﺴﺒﺏ ﺍﺴﺘﺨﺩﺍﻤﻬﻡ ﻟﻠﻤﻨﺎﻫﺞ ﺍﻷﺩﺒﻴﺔ‬ ‫ﻭﻜﺫﻟﻙ ﻁﺎﺌﻔﺔ ﻋﻠﻤﺎﺀ ﺍﻻﺠﺘﻤﺎﻉ‪.‬‬

‫ﻭﺒﺫﻟﻙ ﻴﺫﻫﺏ ﺇﻴﻔﺎﻨﺱ ﺒﺭﻴﺘﺸﺭﺩ ﺇﻟﻰ ﺃﻫﻤﻴﺔ ﺍﻟﻨﻅﺭ ﺇﻟﻰ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻟﺩﻴﻨﻴﺔ ﺒﺎﻋﺘﺒﺎﺭﻫﺎ‬

‫ﻅﺎﻫﺭﺓ ﻴﻤﻜﻥ ﺃﻥ ﺘﺨﻀﻊ ﻟﻠﺘﺤﻠﻴل ﺍﻟﻭﺼﻔﻲ ﻭﻋﻠﻴﻪ ﻴﺠﺏ ﺘﻼﻓﻲ ﺍﻟﻭﻗﻭﻉ ﻓﻲ ﻤﺤـﺎﻭﻻﺕ‬

‫ﺍﻹﺴﻘﺎﻁ ﺃﻭ ﺍﻻﺴﺘﻨﺒﺎﻁ ﺍﻟﻨﻔﺴﻲ ﻓﻲ ﺍﻟﺘﻌﺒﻴﺭ ﻋﻨﻬﺎ ﺤﻴﺙ ﺃﻥ ﺫﻟﻙ ﻴﻭﻗﻊ ﻓﻲ ﺃﻏﻠﻭﻁﺔ " ﻟـﻭ‬

‫ﺃﻨﻨﻲ ﻜﻨﺕ ﺤﺼﺎﻨﹰﺎ" ﻭﻟﺫﻟﻙ ﺍﻗﺘﺭﺡ ﺇﻴﻔﺎﻨﺱ ﺒﺭﻴﺘﺸﺭﺩ ﺘﺒﻨﻲ ﻤﻨﻬﺞ ﻤﺩﺭﺴﺔ ﺍﻟﺠﺸـﺘﻠﻁ ﺏ ‪:‬‬ ‫‪Kulturganze‬‬

‫)‪(1‬‬

‫ﻭﺍﻟﺫﻱ ﻴﻔﻀﻲ ﺇﻟﻰ ﺍﻟﻨﻅﺭ ﺇﻟﻰ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻟﺩﻴﻨﻴﺔ ﺃﻭ ﺍﻟﺤﻘﺎﺌﻕ ﺍﻟﺩﻴﻨﻴـﺔ "‬

‫ﻓﻲ ﺇﻁﺎﺭ ﺍﻟﻜل ﺍﻟﺜﻘﺎﻓﻲ ﻭﺍﻟﻤﺠﺘﻤﻊ ﺍﻟﺫﻱ ﺘﻨﺘﻤﻲ ﺇﻟﻴﻪ ")‪ .(2‬ﻭﻻ ﺸﻙ ﺃﻥ ﺇﻴﻔﺎﻨﺱ ﺒﺭﻴﺘﺸـﺭﺩ‬

‫ﻴﺘﺒﻨﻰ ﺍﺘﺠﺎﻫﹰﺎ ﻜﻠﻴﹰﺎ ﻓﻲ ﻓﻬﻡ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻟﺩﻴﻨﻴﺔ ﻭﻴﺒﻨﻲ ﻋﻠﻰ ﺘﻠﻙ ﺍﻻﺘﺠﺎﻫﺎﺕ ﺍﻟﺩﻴﻨﻴﺔ ﺍﻟﻤﺘ َﻌّﺩﺩﺓ‬

‫؛ ﺒل ﺇﻨﻪ ﻴﺅ ﹶﻜّﺩ ﻋﻠﻰ ﺃﻫﻤﻴﺔ ﺍﻟﻨﻅﺭ ﺒﺩﻗﺔ ﻟﻤﻔﻬﻭﻡ ﺍﻟﻌﻼﻗﺔ ﻜﻤﻔﻬﻭﻡ ﻤﺤﻭﺭﻱ ﺤﺎل ﻤﺤﺎﻭﻻﺕ‬ ‫)‪(1‬‬ ‫)‪(2‬‬

‫‪Evans – Prtichard, p. 112.‬‬ ‫ﺍﻟﻤﺭﺠﻊ ﺍﻟﺴﺎﺒﻕ ‪ ،‬ﺹ‪.1‬‬

‫ﻋﻠﻡ ﺍﻻﺠﺘﻤﺎﻉ ﺍﻟﺩﻴﻨﻲ ﻭﻋﻠﻭﻡ ﺍﻟﻭﺤﻲ ﻭﺍﻟﺘﺭﺍﺙ‬

‫ﺩ‪ .‬ﺇﺒﺭﺍﻫﻴﻡ ﻤﺤﻤﺩ ﺯﻴﻥ‬

‫ﺍﻟﻤﻘﺎﺭﻨﺔ ﻟﺘﻴﺴﻴﺭ ﺍﻟﻔﻬﻡ)‪ .(1‬ﻭﻗﺩ ﺴﻌﻰ ﺠﺎﻫﺩﹰﺍ ﻜﺫﻟﻙ ﻟﺩﺤﺽ ﻤﻘﻭﻟﺔ ﺇﻤﻜﺎﻨﻴﺔ ﻓﻬﻡ ﺍﻟﻅـﺎﻫﺭﺓ‬

‫ﺍﻟﺩﻴﻨﻴﺔ ﻋﻠﻰ ﺃﺴﺎﺱ ﻭﻅﻴﻔﻲ ﺃﻭ ﺍﻟﺴﻌﻲ ﻟﻤﻌﺭﻓﺔ ﺃﺼـﻭل ﺍﻟﻅـﺎﻫﺭﺓ ﺍﻟﺩﻴﻨﻴـﺔ ﻭﻜﻴﻔﻴـﺎﺕ‬

‫ﻥ ﻤﻔﻬﻭﻡ ﺍﻹﻟﻪ ﻤﻔﻬﻭﻤﹰﺎ ﻓﺎﺭ ﺍﻟﻤﺤﺘﻭﻯ ﻤﻥ ﺍﻟﻨﺎﺤﻴﺔ ﺍﻟﻤﻌﺭﻓﻴﺔ ﻭﻟﻜﻨﻪ ﻓﻲ ﺫﺍﺕ‬ ‫ﺍﻓﺘﺭﺍﺽ ﺃ ّ‬

‫ﺍﻟﻭﻗﺕ ﻴﺅﺩﻱ ﻭﻅﻴﻔﺔ ﺍﺠﺘﻤﺎﻋﻴﺔ ﺒﺎﻟﻐﺔ ﺍﻷﻫﻤﻴﺔ ﻭﻤﻥ ﺜﻡ ﻴﺠﺏ ﺍﻟﺘﺭﻜﻴـﺯ ﻋﻠـﻰ ﻭﻅﻴﻔﺘـﻪ‬ ‫ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﺘﻐﺎﻀﻲ ﻋﻥ ﻗﻴﻤﺘﻪ ﺍﻟﻤﻌﺭﻓﻴﺔ ‪ .‬ﻭﺭﺃﻯ ﺇﻴﻔﺎﻨﺱ ﺒﺭﻴﺘﺸـﺭﺩ ﺃﻥ ﺍﻟﻨﻤـﻭﺫﺝ‬

‫ﻼ ﻋﻥ ﺍﻟﻨﺯﻋﺔ ﺍﻟﺒﺭﺍﻏﻤﺎﺘﻴﺔ ﺍﻟﺘﻲ ﺃﻜﺴﺒﺘﻪ ﻟﻭﻨﻬﺎ‬ ‫ﺍﻟﺘﻔﺴﻴﺭﻱ ﺍﻟﻭﻅﻴﻔﻲ ﻴﺘﺴﻡ ﺒﺎﻟﻐﻤﻭﺽ ﻓﻀ ﹰ‬

‫؛ ﻭﺘﻠﺒﺴﻪ ﻜﺫﻟﻙ ﺒﺎﻟﻁﺭﻕ ﺍﻟﺘﻠﻴﻭﻟﻭﺠﻴﻪ ﻓﻲ ﺍﻟﺘﻔﺴﻴﺭ ‪ .‬ﻭﺃﺨﻴﺭﹰﺍ ﻓﻘﺩ ﻻﺤﻅ ﺇﻴﻔﺎﻨﺱ ﺒﺭﻴﺘﺸﺭﺩ‬ ‫ﻥ ﺍﻟﻨﻤﻭﺫﺝ ﺍﻟﻭﻅﻴﻔﻲ ﻓﻲ ﺘﻔﺴﻴﺭ ﺍﻟﻅﻭﺍﻫﺭ ﻴﻌﺘﻤـﺩ ﻋﻠـﻰ ﻤﻤـﺎﺜﻼﺕ ﺒﻴﻭﻟﻭﺠﻴـﺔ ؛‬ ‫ﺃّ‬

‫)‪(2‬‬

‫ﺸﻭﺸﺕ ﻜﺜﻴﺭﹰﺍ ﻋﻠﻰ ﻗﺩﺭﺘﻨﺎ ﻓﻲ ﺍﻟﻔﺼل ﻤﺎ ﺒﻴﻥ ﻤﺎ ﻫﻭ ﻏﻴﺭ ﺤﻴﻭﻱ ﻭﻤـﺎ ﻫـﻭ ﺤﻴـﻭﻱ‬

‫ﻭﺒﺎﻟﺘﺎﻟﻲ ﺇﻟﺒﺎﺱ ﺒﻌﺽ ﺍﻟﻤﻔﺎﻫﻴﻡ ﻭﺍﻟﻅﻭﺍﻫﺭ ﻤﻌﺎﻨﻲ ﻟﻴﺴﺕ ﻟﻬﺎ ‪ .‬ﻜل ﺫﻟﻙ ﺠﻌل ﺇﻴﻔـﺎﻨﺱ‬ ‫ﺒﺭﻴﺘﺸﺭﺩ ﻻ ﻴﺜﻕ ﻜﺜﻴﺭﹰﺍ ﻓﻲ ﻗﺩﺭﺓ ﻋﻠﻤﺎﺀ ﺍﻻﺠﺘﻤﺎﻉ ﻓﻲ ﻓﻬﻡ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻟﺩﻴﻨﻴﺔ ﺃﻭ ﻤﺎ ﺃﺴﻤﻭﻩ‬

‫" ﺒﺎﻟﺩﻴﻥ ﺍﻟﺒﺩﺍﺌﻲ"‪.‬‬

‫ﻻﺒﺩ ﻤﻥ ﺍﻟﺘﻭﻗﻑ ﻋﻨﺩ ﻤﻔﻬﻭﻡ ﺍﻟﻭﻅﻴﻔﺔ ﻭﺍﻟﻤﺩﺭﺴﺔ ﺍﻟﻭﻅﻴﻔﻴﺔ‬

‫)*(‬

‫ﺒﺸﻜل ﻋـﺎﻡ ﻭﻓـﻲ‬

‫ﻋﻠﻡ ﺍﻻﺠﺘﻤﺎﻉ ﺍﻟﺩﻴﻨﻲ ﺨﺎﺼﺔ ﺒﻴﻥ ﺃﻭﻟﺌﻙ ﺍﻟﺫﻴﻥ ﻴﻨﺘﻤﻭﻥ ﺇﻟﻰ ﺘﺭﺍﺙ ﺩﻭﺭﻜﺎﻴﻡ ﻓـﻲ ﻫـﺫﺍ‬

‫ﺍﻟﻤﻀﻤﺎﺭ)‪ .(3‬ﻨﻘﻭل ‪ :‬ﻟﻘﺩ ﻋﺭﻑ ﺩﻭﺭﻜﺎﻴﻡ ﺍﻟﻭﻅﻴﻔﺔ ﺒﺄﻨﻬﺎ ﻋﻼﻗﺔ ﺒﻴﻥ ﺍﻟﻤﻤﺎﺭﺴﺎﺕ ﺍﻟﺤﻴﻭﻴﺔ‬ ‫ﻭﺠﻤﻠﺔ ﻤﻥ ﺍﻻﺤﺘﻴﺎﺠﺎﺕ‬

‫)‪(4‬‬

‫‪ .‬ﻭﺒﺎﻟﻨﺴﺒﺔ ﻟﻪ ﺃﻥ ﺍﻟﺤﺎﺠﺔ ﺍﻷﻭﻟﻴﺔ ﻷﻱ ﻤﺅﺴﺴﺔ ﺍﺠﺘﻤﺎﻋﻴﺔ ﺒﻤﺎ‬

‫)‪ (1‬ﺍﻟﻤﺭﺠﻊ ﺍﻟﺴﺎﺒﻕ ‪ ،‬ﺹ‪.120‬‬ ‫)‪ (2‬ﺍﻟﻤﺭﺠﻊ ﺍﻟﺴﺎﺒﻕ ‪ ،‬ﺹ‪.114‬‬ ‫)*( ﺭﻏﻡ ﺃﻥ ﺩﻭﺭﻜﺎﻴﻡ ﻗﺩ ﺍﺴﺘﺨﺩﻡ ﺘﺤﻠﻴﻼ ﻭﻅﻴﻔﻴﹰﺎ ﻟﻔﻬﻡ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻟﺩﻴﻨﻴـﺔ ﻭﺘﺤﺩﻴـﺩﹰﺍ ﻟﻔﻬـﻡ ﺘﻌﺒﻴﺭﺍﺘﻬـﺎ‬ ‫ﺍﻟﻁﻘﻭﺴﻴﺔ ﺇﻻ ﺃﻥ ﺍﻻﺨﺘﻼﻑ ﻤﻊ ﺍﻟﻤﺩﺭﺴﺔ ﺍﻟﻭﻅﻴﻔﻴﺔ ﺍﻟﺘﻲ ﺃﺴﺴـﻬﺎ ﻤﺎﻟﻨﻭﻓﺴـﻜﻲ )‪(1942-1884‬‬ ‫ﻭﻁﻭﺭﻫﺎ ﻤﺭﺘﻴﻥ ﻭﺍﻀﺢ ﻟﻠﻐﺎﻴﺔ ‪ ،‬ﻭﺃﻨﺎ ﻤﺩﻴﻥ ﺒﻬﺫﻩ ﺍﻟﻤﻼﺤﻅﺔ ﺍﻟﻘﻴﻤﺔ ﻟﻠﺩﻜﺘﻭﺭ ﻤﺤﻤﺩ ﺒﻥ ﻨﺼﺭ‪.‬‬ ‫)‪Mitchell, G. Duncan. A Hundred Years & Sociology, Chicago, Aldin, (3‬‬ ‫‪1968.‬‬ ‫)‪Strasser, Herman. The Normative Structure of Sociology, Boston, 1976, p (4‬‬ ‫‪199.‬‬

‫ﺘﻔﻜﱡﺭ ‪،‬ﻤﺠﻠﺩ )‪ ،(3‬ﻋﺩﺩ )‪ 2001 ،(1‬ﻡ‪1422 /‬ﻫـ‬

‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ‬

‫ﻓﻲ ﺫﻟﻙ ﺍﻟﺩﻴﻥ ﻭﺍﻟﺫﻱ ﻴﻨﻅﺭ ﺇﻟﻴﻪ ﺒﺄﻨﻪ ﻤﺅﺴﺴﺔ ﺍﺠﺘﻤﺎﻋﻴﺔ ﻫﻲ ﺇﺤﺩﺍﺙ ﺍﻟﺘﻀﺎﻤﻥ ﻭﺍﻟﺘﺭﺍﺒﻁ‬ ‫ﺒﻴﻥ ﺃﻋﻀﺎﺌﻬﺎ ‪ .‬ﻭﻟﺫﻟﻙ ﻓﺈﻥ ﻤﻌﻨﻰ ﺍﻟﻤﺅﺴﺴﺔ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻴﺘﺤﻘﻕ ﺒﻤﻘﺩﺍﺭ ﺇﻨﺠﺎﺯﻫﺎ ﻟـﺫﻟﻙ‬

‫ﻥ ﺍﻟﻤﺠﺘﻤﻌﺎﺕ ﺍﻹﻨﺴﺎﻨﻴﺔ ﺇﻨﻤﺎ ﻫـﻲ‬ ‫ﺍﻟﻬﺩﻑ ﺍﻷﻭﻟﻰ‪ .‬ﻭﻋﻠﻰ ﺫﻟﻙ ﻓﺈﻨﻪ ﺒﺎﻟﻨﺴﺒﺔ ﻟﺩﻭﺭﻜﺎﻴﻡ ﻓﺈ ّ‬

‫ﻤﻔﻬﻭﻡ ﺃﻭﻟﻰ ﻻ ﻴﻤﻜﻥ ﺭﺩﻩ ﻷﻤﺭ ﺨﺎﺭﺝ ﻋﻨﻪ ﻭﺇﻨﻤﺎ ﻴﻔﺴﺭ ﻨﻔﺴﻪ ﺒﻨﻔﺴﻪ )‪. Sui Generis(1‬‬ ‫ﻭﺒﺴﺒﺏ ﻫﺫﺍ ﺍﻟﺴﻜﻥ ﺍﻟﺫﻱ ﻴﺤﺩﺙ ﻷﻓﺭﺍﺩ ﺍﻟﻤﺠﺘﻤﻊ ﺘﻨﺸﺄ ﺠﻤﻠﺔ ﻤﻥ ﺍﻷﻋﺭﺍﻑ ﻭﺍﻟﻘـﻭﺍﻨﻴﻥ‬

‫ﺍﻟﺘﻲ ﺘﺤﻜﻡ ﺫﻟﻙ ﺍﻻﺠﺘﻤﺎﻉ ﺍﻟﺒﺸﺭﻱ ﻭﻫﻲ ﺍﻟﺘﻲ ﺘﺸ ﹶﻜّل ﺍﻷﻓﺭﺍﺩ ﺤﺴﺏ ﺤﺎﺠﺎﺕ ﺍﻟﺘﻀـﺎﻤﻥ‬ ‫ﺍﻻﺠﺘﻤﺎﻋﻲ ﻭﺍﻟﺘﺭﺍﺒﻁ ﺍﻟﻤﻨﺸﻭﺩ‪ ،.‬ﻭﻋﻠﻴﻪ ﻓﺈﻥ ﻤﻔﻬﻭﻡ ﺍﻟﺴﻠﻁﺔ ﻭﺴﻁﻭﺘﻬﺎ ﻋﻠـﻰ ﺍﻷﻓـﺭﺍﺩ‬

‫ﺘﻌﻤل ﻓﻲ ﺍﻟﻤﺴﺘﻭﻴﻴﻥ ﺍﻟﺨﺎﺭﺠﻲ ﻭﺍﻟﺩﺍﺨﻠﻲ ﻤﻌﹰﺎ ‪.‬‬

‫ﻭﻴﺫﻫﺏ ﺩﻭﺭﻜﺎﻴﻡ ﺇﻟﻰ ﺍﻟﻘﻭل ﺒﺄﻨﻪ ﻻ ﻴﻤﻜﻥ ﺘﺼﻭﺭ ﻗﻴﺎﻡ ﻤﺅﺴﺴﺔ ﺍﺠﺘﻤﺎﻋﻴﺔ ﻋﻠـﻰ‬

‫ﺃﻜﺫﻭﺒﺔ ﻟﻜﻥ ﻫﺫﻩ ﺍﻟﻘﻨﺎﻋﺔ ﻋﻨﺩ ﺩﻭﺭﻜﺎﻴﻡ ﻗﺎﺌﻤﺔ ﺒﺴﺒﺏ ﻓﻬﻤﻪ ﻟﻤﻌﻨﻰ ﺍﻟﻤﺅﺴﺴﺔ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ‬

‫ﻓﻼ ﻤﻌﻨﻰ ﻟﻠﺴﺅﺍل ﻋﻥ ﺼﺤﺘﻬﺎ ﺃﻭ ﺨﻁﺌﻬﺎ ‪ .‬ﻭﻋﻠﻴﻪ ﻻ ﻴﺠﻭﺯ ﺍﻟﻘـﻭل ﺒﺈﻤﻜﺎﻨﻴـﺔ ﻗﻴـﺎﻡ‬ ‫ﻥ ﺴـﺒﺏ‬ ‫ﻤﺅﺴﺴﺔ ﺍﺠﺘﻤﺎﻋﻴﺔ ﺃﻭ ﻤﻤﺎﺭﺴﺔ ﺍﺠﺘﻤﺎﻋﻴﺔ ﻋﻠﻰ ﺃﻜﺫﻭﺒﺔ ﻭﺍﻟﻌﻠﺔ ﻓﻲ ﺫﻟﻙ ﻫـﻭ ﺃ ّ‬ ‫ﻭﺠﻭﺩ ﺍﻟﻤﺅﺴﺴﺔ ﺃﻭ ﺍﻟﻤﻤﺎﺭﺴﺔ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻫﻭ ﺍﻟﻭﻅﻴﻔﺔ ﺍﻟﺘﻲ ﺘﺅﺩﻴﻬﺎ ﻓﺈﻥ ﻭﺠـﺩﺕ ﺘﻠـﻙ‬

‫ﺍﻟﻭﻅﻴﻔﺔ ﻓﻼ ﻤﻌﻨﻰ ﻟﻠﺴﺅﺍل ﻋﻥ ﺍﻟﺼﺤﺔ ﻭﺍﻟﺒﻁﻼﻥ‪ ،‬ﻭﻋﻠﻴﻪ ﻴﺠﺏ ﻋـﺩﻡ ﺍﻟﺨﻠـﻁ ﺒـﻴﻥ‬ ‫ﺍﻟﻭﻅﻴﻔﺔ‬

‫)‪(2‬‬

‫ﺍﻟﺘﻲ ﺘﺅﺩﻴﻬﺎ ﺍﻟﻤﻤﺎﺭﺴﺔ ﻭﺒﻴﻥ ﻨﻭﺍﻴﺎ ﺃﻭ ﻤﻘﺎﺼﺩ ﻤﻤﺎﺭﺴﻲ ﺘﻠـﻙ ﺍﻟﻭﻅﻴﻔـﺔ ﻷﻥ‬

‫ﺫﻟﻙ ﻴﺅﺩﻱ ﺇﻟﻰ ﺍﻟﺨﻠﻁ ﺒﻴﻥ ﻤﺎ ﻫﻭ ﺍﺠﺘﻤﺎﻋﻲ ﺒﻤﺎ ﻫﻭ ﻨﻔﺴﻲ ‪ .‬ﻭﺭﻏﻡ ﺃﻥ ﺩﻭﺭﻜﺎﻴﻡ ﻗﺩ ﺒ َﻴّﻥ‬

‫ﺍﻟﻌﻼﻗﺔ ﺒﻴﻥ ﺍﻟﺩﺍﺨل ﻭﺍﻟﺨﺎﺭﺝ ﻓﻲ ﺍﻟﻤﻤﺎﺭﺴﺔ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺇﻻ ﺃﻨﻪ ﺒﺩﺍ ﻭﺍﻀﺤﹰﺎ ﻓـﻲ ﻋﻠـﻡ‬ ‫ﺍﻻﺠﺘﻤﺎﻉ ﺍﻟﻭﻅﻴﻔﻲ ﺃﻫﻤﻴﺔ ﺍﻟﺘﺄﻜﻴﺩ ﻋﻠﻰ ﺃﻥ ﺍﻟﺩﺍﺨل ﻴﻘﻊ ﺘﺤﺕ ﺩﺍﺌﺭﺓ ﺍﺨﺘﺼﺎﺹ ﻋﻠﻡ ﺁﺨﺭ‬

‫ﻫﻭ ﻋﻠﻡ ﺍﻟﻨﻔﺱ ﻭﻟﻴﺱ ﻋﻠﻡ ﺍﻻﺠﺘﻤﺎﻉ‪.‬‬

‫ﻥ ﺍﻟﺴﺒﻴل ﺍﻟﻭﺤﻴﺩ ﻟﺨﻠﻊ ﺍﻟﺩﻴﻤﻭﻤـﺔ ﻭﺍﻟﺜﺒـﺎﺕ‬ ‫ﻭﻗﺩ ﺒﺩﺍ ﻭﺍﻀﺤﹰﺎ ﺒﺎﻟﻨﺴﺒﺔ ﻟﺩﻭﺭﻜﺎﻴﻡ ﺃ ّ‬

‫ﻋﻠﻰ ﺍﻟﻤﺠﺘﻤﻊ ﻫﻭ ﺍﻟﺘﻤﻴﻴﺯ ﺒﻴﻥ ﻤﻨﻬﺞ ﻋﻠﻡ ﺍﻻﺠﺘﻤﺎﻉ ﻭﻋﻠﻡ ﺍﻟﻨﻔﺱ ‪ .‬ﺤﻴﺙ ﺇﻨـﻪ ﻴﺠـﺏ‬

‫)‪ (1‬ﺍﻟﻤﺭﺠﻊ ﺍﻟﺴﺎﺒﻕ ‪ ،‬ﺹ‪.118-115‬‬ ‫)‪Sorkin, Pitirim. Contemporary Sociological Theories, New York, 1928, (2‬‬ ‫‪p.464.‬‬

‫ﻋﻠﻡ ﺍﻻﺠﺘﻤﺎﻉ ﺍﻟﺩﻴﻨﻲ ﻭﻋﻠﻭﻡ ﺍﻟﻭﺤﻲ ﻭﺍﻟﺘﺭﺍﺙ‬

‫ﺩ‪ .‬ﺇﺒﺭﺍﻫﻴﻡ ﻤﺤﻤﺩ ﺯﻴﻥ‬

‫ﺍﻟﺘﻤﻴﻴﺯ ﺒﻴﻥ ﺍﻟﻭﻋﻲ ﺍﻟﺠﻤﻌﻲ ﻭﺍﻟﻭﻋﻲ ﺍﻟﻔﺭﺩﻱ ﻭﺒﻴﻥ ﺍﻟﺤﻘﺎﺌﻕ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻤﻥ ﺠﻬﺔ ﻭﺒﻴﻥ‬

‫ﻥ ﺍﻟﻤﻘﻴﺎﺱ ﺍﻟﻤﻭﻀﻭﻋﻲ ﻓـﻲ‬ ‫ﺍﻟﺤﻘﺎﺌﻕ ﺍﻟﻨﻔﺴﻴﺔ ﻤﻥ ﺠﻬﺔ ﺃﺨﺭﻯ‪ . .‬ﻭﻗﺩ ﺭﺃﻯ ﺩﻭﺭﻜﺎﻴﻡ ﺃ ّ‬

‫ﺍﻟﺘﻤﻴﻴﺯ ﻗﺎﺌﻡ ﻋﻠﻰ ﺃﻤﺭﻴﻥ ﻫﻤﺎ ‪ :‬ﻤﺎ ﻫﻭ ﺍﺠﺘﻤﺎﻋﻲ ﻻﺒﺩ ﺃﻥ ﻴﻜﻭﻥ ﺨﺎﺭﺠﻴﹰﺎ ﻭﻟﻪ ﻗﺩﺭﺓ ﻋﻠﻰ‬

‫ﻥ ﺍﻟﻭﻋﻲ ﺍﻟﺠﻤﻌﻲ ﻟﺩﻴﻪ ﻭﺠﻭﺩ ﺨﺎﺭﺠﻲ ﻤﻨﻔﺼـل‬ ‫ﺍﻟﻀﺒﻁ ﻭﺍﻟﺘﺄﺜﻴﺭ ‪ .‬ﻭﻴﻌﺘﻘﺩ ﺩﻭﺭﻜﺎﻴﻡ ﺃ ّ‬ ‫ﻋﻥ ﺍﻷﻓﺭﺍﺩ ﺍﻟﻤﺘﻌﻴﻨﻴﻥ ﻭﻴﺘﻤﺜل ﺫﻟﻙ ﺍﻟﻭﻋﻲ ﻓﻲ ﺠﻤﻠﺔ ﻤﻥ ﺍﻷﻋﺭﺍﻑ ﻭﺍﻷﺨﻼﻕ ؛ ﺍﻟﺘـﻲ‬

‫ﻟﻬﺎ ﺍﻟﻘﺩﺭﺓ ﻋﻠﻰ ﺍﻟﺘﺄﺜﻴﺭ ﻋﻠﻰ ﺍﻷﻓﺭﺍﺩ ﺒﺈﺤﺩﺍﺙ ﻨﺴﻴﺞ ﺨﺎﺭﺠﻲ ﻀﺎﺒﻁ ﻟﺴـﻠﻭﻜﻬﻡ ﻭﻴﻔﻌـل‬

‫ﺍﻟﻭﻋﻲ ﺍﻟﺠﻤﻌﻲ ﻓﻌﻠﻪ ﻓﻲ ﺍﻟﻀﺒﻁ ﺒﻐﺽ ﺍﻟﻨﻅﺭ ﻋﻥ ﺍﻟﺭﻏﺒﺎﺕ ﺍﻟﺸﺨﺼـﻴﺔ ﻟﻸﻓـﺭﺍﺩ ‪.‬‬ ‫ﻥ ﻤﺠﺎل ﺍﻫﺘﻤﺎﻡ ﻋﻠﻡ ﺍﻻﺠﺘﻤﺎﻉ ﻫﻭ ﻫﺫﻩ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻟﺨﺎﺭﺠﻴﺔ ﺍﻟﻤﺘﻤﺜﻠﺔ ﻓﻲ ﺍﻟﻭﻋﻲ‬ ‫ﻭﻟﺫﻟﻙ ﻓﺈ ّ‬

‫ﺍﻟﺠﻤﻌﻲ ‪ .‬ﻭﻋﻠﻴﻪ ﻓﺈﻨﹼﻪ ﻟﻴﺱ ﻟﻠﻔﺭﺩ ﻤﻌﻨﻰ ﺨﺎﺭﺝ ﺫﻟﻙ ﺍﻹﻁﺎﺭ ﺍﻟﺠﻤﻌـﻲ ‪ .‬ﻭﺘﻠـﻙ ﻫـﻲ‬

‫ﺍﻟﻌﻼﻗﺔ ﺍﻟﻔﺎﺼﻠﺔ ﺒﻴﻥ ﻤﺠﺎل ﺍﻫﺘﻤﺎﻡ ﻋﻠﻡ ﺍﻻﺠﺘﻤﺎﻉ ﻭﻋﻠﻡ ﺍﻟﻨﻔﺱ ‪ .‬ﻭﻫﺫﺍ ﺍﻟﻤﻭﻗﻑ ﺍﻟـﺫﻱ‬

‫ﻥ‬ ‫ﺍﺘﺨﺫﻩ ﺩﻭﺭﻜﺎﻴﻡ ﺇﺯﺍﺀ ﺍﻟﺼﻠﺔ ﺒﻴﻥ ﺍﻟﻔﺭﺩ ﻭﺒﻴﻥ ﺫﻟﻙ ﺍﻟﻭﻋﻲ ﺍﻟﺠﻤﻌﻲ ﺩﻋﺎﻩ‪ .‬ﺇﻟﻰ ﺍﻟﻘﻭل ﺒﺄ ّ‬

‫ﺍﻟﻭﻋﻲ ﺍﻟﺠﻤﻌﻲ ﺃﻭ ﺍﻟﻤﺠﺘﻤﻊ – ﻤﻥ ﻨﺎﺤﻴﺔ ﻤﻨﻁﻘﻴﺔ‪ -‬ﻟﻪ ﻭﺠﻭﺩ ﻗﺎﺌﻡ ﺒﺫﺍﺘﻪ ﻻ ﺼـﻠﺔ ﻟـﻪ‬ ‫ﺒﻭﺠﻭﺩ ﺍﻷﻓﺭﺍﺩ ﻭﺍﺴﺘﻤﺭﺍﺭﻴﺔ ﺫﻟﻙ ﺍﻟﻭﺠﻭﺩ ﻟﻴﺴﺕ ﺭﻫﻴﻨﺔ ﺒﻭﺠﻭﺩ ﺍﻷﻓﺭﺍﺩ‬

‫)‪(1‬‬

‫‪.‬‬

‫ﺇﻥ ﻤﺤﺎﻭﻟﺔ ﺩﻭﺭﻜﺎﻴﻡ ﺨﻠﻊ ﻤﻌﺎﻨﻲ ﺍﻟﻘﺩﺍﺴﺔ ﻋﻠﻰ ﺍﻟﻤﺠﺘﻤﻊ ﻭﺘﻔﺭﻴﻎ ﺍﻟﺩﻴﻥ ﻤﻥ ﻤﻌﺎﻨﻴﻪ‬

‫ﺍﻷﺨﻼﻗﻴﺔ ﺫﺍﺕ ﺍﻷﺼﻭل ﺍﻟﻐﻴﺒﻴﺔ ﺠﺭﻴﹰﺎ ﻭﺭﺍﺀ ﻤﻘﺘﻀﻴﺎﺕ ﻤﻨﻬﺠﻪ ﺍﻟﻭﻅﻴﻔﻲ ﺠﻌﻠـﻪ ﻴﻬـﺩﺭ‬

‫ﻥ ﺍﻟﺘﺤﻠﻴل ﺍﻟﻭﻅﻴﻔﻲ‬ ‫ﻜﺜﻴﺭﹰﺍ ﻤﻥ ﺍﻟﻘﻴﻡ ﻭﺍﻟﻤﻭﺍﻗﻑ ﺍﻟﻌﻘﻠﻴﺔ ﺍﻟﺒﺩﻴﻬﻴﺔ ‪ .‬ﻭﺠﻌﻠﻪ ﻜﺫﻟﻙ ﻴﺘﻨﺎﺴﻰ ﺃ ّ‬

‫ﻥ‬ ‫ﺍﻟﺫﻱ ﺘﺒﻨﺎﻩ ﻜﺎﻥ ﻴﻤﻜﻥ ﺃﻥ ﻴﻌﻭل ﻋﻠﻰ ﺍﻟﻤﻌﺎﻨﻲ ﺍﻟﻭﻅﻴﻔﻴﺔ ﻭﺍﻟﻼﻭﻅﻴﻔﻴﺔ ﻤﻌـﹰﺎ ‪ ،‬ﺫﻟـﻙ ﻷ ّ‬

‫ﻻ ﺤﻘﻴﻘﻴﹰﺎ ﻓﻲ ﺯﺍﻭﻴﺔ ﺍﻟﻨﻅﺭ ﻭﻴﺠﻌﻠﻬﺎ ﺃﺤﺎﺩﻴﺔ‬ ‫ﺍﻟﺘﺭﻜﻴﺯ ﻋﻠﻰ ﺍﻟﻤﻌﺎﻨﻲ ﺍﻟﻭﻅﻴﻔﻴﺔ ﻴﺤﺩﺙ ﺍﺨﺘﻼ ﹰ‬ ‫ﺍﻟﺠﺎﻨﺏ ‪ .‬ﻷﻨﻪ ﻻ ﻴﺘﺼﻭﺭ ﻓﻬﻡ ﺍﻷﺒﻌﺎﺩ ﺍﻟﻭﻅﻴﻔﻴﺔ ﻷﻱ ﻤﻘﻭﻟﺔ ﻤﻥ ﺍﻟﻤﻘﻭﻻﺕ ﺩﻭﻥ ﺍﻟﻨﻅـﺭ‬

‫ﺇﻟﻰ ﺍﻟﻤﻌﺎﻨﻲ ﺍﻟﻼﻭﻅﻴﻔﻴﺔ ﺍﻟﺘﻲ ﺘﻨﺘﺞ ﻋﻨﻬﺎ‪ .‬ﻭﻜﺫﻟﻙ ﻓﺈﻥ ﺴﻌﻲ ﺩﻭﺭﻜـﺎﻴﻡ ﻟﺘﻬﻤـﻴﺵ ﺩﻭﺭ‬

‫ﺍﻟﻔﺭﺩ ﺇﺯﺍﺀ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺠﻌﻠﻪ ﻴﺠﺭﺩ ﺍﻟﻔﺭﺩ ﻤﻥ ﻗﺩﺭﺓ ﺇﻴﺠﺎﺒﻴﺔ ﺇﺯﺍﺀ ﺍﻟﻤﺠﺘﻤﻊ ﺫﻟﻙ‬

‫ﻷﻥ ﺍﻟﻔﺭﺩ ﺇﻨﻤﺎ ﻫﻭ ﻗﻁﻌﺔ ﻤﻥ ﺍﻟﺸﻤﻊ ﺘﺘﺸﻜل ﺒﺸﻜل ﺍﻟﺨﺎﺘﻡ ﺍﻟﻤﺠﺘﻤﻌﻲ ﻭﻫﺫﻩ ﺍﻟﻁﺭﻴﻘـﺔ‬

‫)‪(1‬‬

‫ﺍﻟﻤﺭﺠﻊ ﺍﻟﺴﺎﺒﻕ ‪ ،‬ﺹ‪.456‬‬

‫ﺘﻔﻜﱡﺭ ‪،‬ﻤﺠﻠﺩ )‪ ،(3‬ﻋﺩﺩ )‪ 2001 ،(1‬ﻡ‪1422 /‬ﻫـ‬

‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ‬

‫ﻓﻲ ﻓﻬﻡ ﺍﻟﻌﻼﻗﺔ ﺒﻴﻥ ﺍﻟﻔﺭﺩ ﻭﺍﻟﻤﺠﺘﻤﻊ ﺃﻓﻀﺕ ﺒﺩﻭﺭﻜﺎﻴﻡ ﺇﻟﻲ ﺍﻟﻘﻭل ﺒﺄﻥ ﺍﻟﻤﺠﺘﻤﻊ ﺇﻨﻤﺎ ﻫﻭ‬ ‫ﻭﺤﺩﺓ ﺍﻟﺘﺤﻠﻴل ﺍﻷﺴﺎﺴﻴﺔ ﺍﻟﺘﻲ ﺘﺭﺩ ﺇﻟﻴﻬﺎ ﻜل ﺍﻟﻤﻤﺎﺭﺴﺎﺕ ﻭﻫﻲ ﻻ ﺘﻔﺴﺭ ﺒﺸﻲﺀ ﺨـﺎﺭﺝ‬

‫ﻋﻨﻬﺎ ‪ .‬ﻭﺭﻏﻡ ﺃﻥ ﺩﻭﺭﻜﺎﻴﻡ ﺤﺎﻭل ﺇﻨﺯﺍل ﺍﻟﺩﻴﻥ ﺇﻟﻲ ﺍﻷﺭﺽ ﻭﺠﻌـل ﻭﻅـﺎﺌﻑ ﺍﻟـﺩﻴﻥ‬

‫ﻭﻤﻤﺎﺭﺴﺎﺘﻪ ﺘﻌﺒﺭ ﻋﻥ ﻤﻌﺎﻨﻲ ﺍﺠﺘﻤﺎﻋﻴﺔ ﺇﻻ ﺃﻨﻪ ﺒﻁﺭﻴﻘﺘﻪ ﺘﻠﻙ ﻓﻲ ﺍﻟﺘﺤﻠﻴل ﻗﺩ ﺠﻌل ﻤـﻥ‬

‫ﺍﻟﻤﺠﺘﻤﻊ ﻤﻔﻬﻭﻤﹰﺎ ﻤﻴﺘﺎﻓﻴﺯﻴﻘﻴﹰﺎ ‪ .‬ﺫﻟﻙ ﺍﻟﻤﻔﻬﻭﻡ ﺍﻟﺫﻱ ﺃﺴﺒﻐﻪ ﺩﻭﺭﻜـﺎﻴﻡ ﻋﻠـﻲ ﺍﻟﻤﺠﺘﻤـﻊ‬ ‫ﺒﺎﻟﻜﻴﻔﻴﺔ ﺍﻟﺘﻲ ﻋﺒﺭ ﻋﻨﻬﺎ ﻤﻥ ﺍﻟﺼﻌﺏ ﺍﻟﻘﻭل ﺒﺄﻨﻪ ﻤﻔﻬﻭﻡ ﺘﺠﺭﻴﺒﻲ ﻤﺎﺩﻱ ﻭﺍﻟـﺫﻱ ﻴﺒـﺩﻭ‬

‫ﻭﺍﻀﺤﹰﺎ ﻟﻠﻌﻴﺎﻥ ﺘﻠﻙ ﺍﻟﻤﺴﺤﺔ ﺍﻟﻤﻴﺘﺎﻓﻴﺯﻴﻘﺔ ﺍﻟﺘﻲ ﺃﻟﺒﺴﻬﺎ ﺩﻭﺭﻜﺎﻴﻡ ﻟﻠﻤﺠﺘﻤﻊ ‪ .‬ﻭﻴﻤﻜﻨﻨﺎ ﺍﻟﻘﻭل‬

‫ل ﺍﻟﻤﺠﺘﻤﻊ ﻤﺤل ﺍﻹﻟﻪ ﻟﻜﻨﻪ ﻋﺒﺭ ﻋﻨﻪ ﺒﺄﻟﻔﺎﻅ ﻭﻤﻌـﺎﻨﻲ ﻴﺒـﺩﻭ ﻓـﻲ‬ ‫ﺒﺄﻥ ﺩﻭﺭﻜﺎﻴﻡ ﻗﺩ ﺃﺤ ّ‬

‫ﻅﺎﻫﺭﻫﺎ ﺃﻨﻬﺎ ﺘﺠﺭﻴﺒﻴﺔ ﺒﺎﻹﻀﺎﻓﺔ ﺇﻟﻲ ﺫﻟﻙ ﻓﺈﻥ ﻤﺤﺎﻭﻟﺔ ﺩﻭﺭﻜﺎﻴﻡ ﻟﺘﻬﻤـﻴﺵ ﺩﻭﺭ ﺍﻟﻔـﺭﺩ‬

‫ﺇﺯﺍﺀ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﺠﻌﻠﻪ ﻤﺘﻠﻕ ﺴﺎﻜﻥ ﻻ ﺇﺭﺍﺩﺓ ﻟﻪ ﻭﺇﻋﻁﺎﺀ ﺍﻟﺩﻭﺭ ﺍﻷﺴﺎﺴﻲ ﻓﻲ‬ ‫ﺍﻟﺘﺸﻜﻴل ﻭﺍﻟﻀﺒﻁ ﺍﻻﺠﺘﻤﺎﻋﻲ ﻟﻠﻤﺠﺘﻤﻊ ﻜﻜل ﺠﻌل ﻤﻥ ﻓﻬﻡ ﺩﻭﺭﻜﺎﻴﻡ ﻟﻬﺫﻩ ﺍﻟﻅﺎﻫﺭﺓ ﺒﻴﻥ‬ ‫ﻼ ﻤﻐﺭﻗﹰﺎ ﻓﻲ ﺘﻤﺠﻴﺩ ﺍﻟﻤﻌﺎﻨﻲ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﻤﺴﻘﻁﹰﺎ ﻟﻜﻴﻨﻭﻨـﺔ‬ ‫ﺍﻟﻔﺭﺩ ﻭﺍﻟﻤﺠﺘﻤﻊ ﻓﻬﻤﹰﺎ ﻤﺨﺘ ﹰ‬

‫ﺍﻟﻔﺭﺩ ﻭﻤﺒﺎﺩﺭﺍﺘﻪ ﺍﻟﺤﺭﺓ ﻓﻲ ﺍﻟﺘﻐﻴﻴﺭ ﻭﺍﻟﺘﻭﺠﻴﻪ ‪ .‬ﻭﻟﻌل ﺘﺄﻜﻴﺩ ﺍﻷﺩﻴﺎﻥ ﻋﻠﻰ ﻤﻌﺎﻨﻲ ﺍﻟﺤﺭﻴﺔ‬

‫ﻭﺍﻻﺨﺘﻴﺎﺭ ﺍﻹﻨﺴﺎﻨﻲ ﻟﺨﻼﺼﺔ ﺍﻟﺩﻴﻨﻲ ﻻ ﺘﺠﺩ ﻟﻬﺎ ﻤﻜﺎﻨﹰﺎ ﻓﻲ ﻨﻅﺎﻡ ﺩﻭﺭﻜـﺎﻴﻡ ﺍﻟﻤﻌﺭﻓـﻲ‬

‫ﻟﺘﺤﻠﻴل ﺍﻟﻅﺎﻫﺭﺓ ﺍﻟﺩﻴﻨﻴﺔ‪.‬‬

‫ﺇﺫﺍ ﺃﺠﻠﻨﺎ ﺍﻟﻨﻅﺭ ﻓﻲ ﺃﺩﺒﻴﺎﺕ ﻋﻠﻡ ﺍﻻﺠﺘﻤﺎﻉ ﺍﻟﺩﻴﻨﻲ ﺍﻟﻤﻨﺘﺴﺏ ﺇﻟﻲ ﺩﻭﺭﻜﺎﻴﻡ ﺃﻭ ﻓﻴﺒﺭ‬

‫ﻨﺠﺩ ﺃﻥ ﻗﻀﺎﻴﺎ ﺍﻟﺘﺤﻠﻴل ﺍﻟﻭﻅﻴﻔﻲ ﻭﺍﻟﻤﻭﺍﺠﻬﺔ ﺍﻟﻤﺘﻀﺎﺩﺓ ﺒﻴﻥ ﺍﻟﻔﺭﺩ ﻭﺍﻟﻤﺠﺘﻤﻊ ﻗﺩ ﻤﺜﻠـﺕ‬

‫ﻤﻔﺎﺼل ﻟﻠﺨﻼﻑ ﻤﻊ ﺍﻟﺘﺭﺍﺙ ﺍﻟﻤﻨﺴﻭﺏ ﺇﻟﻲ ﺩﻭﺭﻜﺎﻴﻡ ‪ ،‬ﺒﻴﻨﻤﺎ ﻗﻀـﻴﺔ ﺍﻟﻌﻘﻼﻨﻴـﺔ ﻓـﻲ‬

‫ﺍﻟﺘﺭﺍﺙ ﺍﻟﻔﻴﺒﺭﻱ ﻗﺩ ﻟﻘﻴﺕ ﻜﺫﻟﻙ ﺤﻅﻬﺎ ﻤﻥ ﺍﻟﻨﻘﺩ ﻭﺍﻟﺘﻘﻭﻴﻡ ‪ .‬ﻭﻗـﺩ ﺴـﻌﻲ ﻓﻴﺒـﺭ ﻓـﻲ‬

‫ﺍﺴﺘﺨﺩﺍﻤﻪ ﻟﻤﻔﻬﻭﻡ ﺍﻟﻌﻘﻼﻨﻴﺔ ﻟﻠﺘﻔﺭﻴﻕ ﺒﻴﻥ ﻨﻤﻁﻴﻥ ﻤﻥ ﺍﻹﻨﺘﺎﺝ ﺃﺤﺩﻫﻤﺎ ﺍﻟﺘﻘﻠﻴـﺩﻱ ﻭﺍﻟـﺫﻱ‬

‫ﺍﺭﺘﺒﻁ ﺒﺘﺼﻭﺭ ﻋﻘﺩﻱ ﻤﻌﻴﻥ ﻭﺍﻵﺨﺭ ﻫﻭ ﻨﻤﻁ ﺍﻹﻨﺘﺎﺝ ﺍﻟﺤﺩﻴﺙ ﻭﺍﻟﺫﻱ ﺍﺭﺘﺒﻁ ﺒﺎﻟﺘﺼـﻭﺭ‬

‫ﺍﻟﻌﻘﻼﻨﻲ ﻭﻗﺩ ﺘﻤﺜل ﺍﻷﺨﻴﺭ ﻓﻲ ﺍﻟﺤﻀﺎﺭﺓ ﺍﻟﻐﺭﺒﻴﺔ ﺍﻟﻤﻌﺎﺼـﺭﺓ)‪ .(1‬ﻭﺭﻏـﻡ ﺃﻥ ﻤﻔﻬـﻭﻡ‬

‫)‪Weber, Protestant Ethics. Weber, Max Sociology of Religion, Boston, 1963, P. 90.(1‬‬

‫ﺩ‪ .‬ﺇﺒﺭﺍﻫﻴﻡ ﻤﺤﻤﺩ ﺯﻴﻥ‬

‫ﻋﻠﻡ ﺍﻻﺠﺘﻤﺎﻉ ﺍﻟﺩﻴﻨﻲ ﻭﻋﻠﻭﻡ ﺍﻟﻭﺤﻲ ﻭﺍﻟﺘﺭﺍﺙ‬ ‫ﺍﻟﻌﻘﻼﻨﻴﺔ ﻓﻲ ﺍﻟﺘﺭﺍﺙ ﺍﻟﻔﻴﺒﺭﻱ ﺍﻟﺫﻱ ﻴﺘﺴﻡ ﺒﺎﻟﻐﻤﻭﺽ‬ ‫ﻤﻨﻅﺭﻱ ﻋﻠﻡ ﺍﻻﺠﺘﻤﺎﻉ‬

‫)‪(3‬‬

‫)‪(2‬‬

‫ﻗﺩ ﻭﺠﻪ ﺇﻟﻴﻪ ﻨﻘﺩ ﻋﻨﻴﻑ ﻤﻥ ﻗﺒل‬

‫ﻥ ﻤﺠﺭﺩ ﺍﻟﻘﺴﻤﺔ ﺒﻴﻥ ﻨﻭﻋﻴﻥ ﻤﻥ ﺍﻻﺠﺘﻤﺎﻉ ﺍﻟﺒﺸﺭﻱ ﻗـﺩ‬ ‫ﺇﻻ ﺃ َ‬

‫ﻴﻔﻴﺩ ﻜﺜﻴﺭﹰﺍ ﻓﻲ ﻓﻬﻡ ﺍﻟﺘﻁﻭﺭﺍﺕ ﺍﻟﺘﻲ ﻟﺤﻘﺕ ﺒﺎﻻﺠﺘﻤﺎﻉ ﺍﻟﺒﺸﺭﻱ ‪ .‬ﻭﻟﺫﻟﻙ ﺭﺃﻱ ﺍﻟـﺒﻌﺽ‬

‫ﺒﺄﻥ ﺘﻠﻙ ﺍﻟﻘﺴﻤﺔ ﻤﻔﻴﺩﺓ ﻟﻠﻐﺎﻴﺔ ﻭﺭﺅﻴﺔ ﺼﺎﺌﺒﺔ ﻟﻔﻬﻡ ﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻉ ﺍﻟﺒﺸﺭﻱ‬

‫)‪(1‬‬

‫‪ .‬ﺒﻴﻨﻤﺎ‬

‫ﺘﻌﺭﻀﺕ ﺍﻟﻘﺴﻤﺔ ﺍﻟﺘﻲ ﺍﻗﺘﺭﺤﻬﺎ ﻟﻴﻔﻲ ﺒﺭﻭل ﻟﻭﺼﻑ ﺍﻟﻤﺠﺘﻤﻌـﺎﺕ ﺍﻟﺒﺩﺍﺌﻴـﺔ ﺃﻱ ﻏﻴـﺭ‬

‫ﻥ ﻋﻘﻠﻴﺘﻬﺎ ﻋﻘﻠﻴﺔ ﻤﺎ ﻗﺒل ﺍﻟﻌﻘل ﺍﻟﻤﻨﻁﻘﻲ‬ ‫ﺍﻷﻭﺭﺒﻴﺔ ﺒﺄ ّ‬

‫)‪(2‬‬

‫ﻟﻨﻘﺩ ﻋﻨﻴـﻑ ﻭﺍﻋﺘﺒـﺭﺕ ﺃﻨﻬـﺎ‬

‫ﻤﺤﺎﻭﻟﺔ ﻋﻠﻤﻴﺔ ﻤﻐﻠﻔﺔ ﻻﺤﺘﻘﺎﺭ ﺍﻟﺸﻌﻭﺏ ﻏﻴﺭ ﺍﻷﻭﺭﺒﻴﺔ ‪.‬‬

‫ﻻ ﻟﻠﻔﻜـﺭ‬ ‫ﻥ ﺍﻟﺘﻁﻭﺭﺍﺕ ﺍﻟﺘﻲ ﺤﺩﺜﺕ ﻓﻲ ﺃﻭﺭﻭﺒﺎ ﻭﺃﻓﺴﺤﺕ ﻤﺠـﺎ ﹰ‬ ‫ﻻ ﻴﻤﺘﺭﻱ ﺃﺤﺩ ﺃ ّ‬

‫ﺍﻟﻌﻠﻤﺎﻨﻲ ﺍﻟﻤﺘﺤ َﺭّﺭ ﻤﻥ ﺃﺴﺭ ﺍﻟﻜﻨﻴﺴﺔ ﻗﺩ ﺃﺤﺩﺜﺕ ﺯﻭﺍﻴﺎ ﺠﺩﻴﺩﺓ ﻟﻠﻨﻅﺭ ﺇﻟﻲ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻟﺩﻴﻨﻴﺔ‬

‫‪ .‬ﻭﺭﻏﻡ ﺠﻨﻭﺤﻬﺎ ﻟﺘﻐﻠﻴﺏ ﺍﻟﻨﻅﺭ ﺍﻷﺤﺎﺩﻱ ﻭﻤﺤﺎﻭﻟﺔ ﺇﻗﺼﺎﺀ ﺍﻟﻤﻌـﺎﻨﻲ ﺍﻟﻤﻴﺘﺎﻓﻴﺯﻴﻘﻴـﺔ ﺇﻻ‬ ‫ﺃﻨ َﻬّﺎ ﻗﺩ ﺴﻘﻁﺕ ﻓﻲ ﻤﻐﺎﻟﻁﺎﺕ ﺍﺴﺘﺒﺩﺍل ﻤﻴﺘﺎﻓﻴﺯﻴﻘﺎ ﺍﻟﺩﻴﻥ ﺍﻟﻜﻨﺴﻲ ﺒﻤﻴﺘﺎﻓﻴﺯﻴﻘﻴـﺎ ﻭﻀـﻌﻴﺔ‬ ‫ﻋﻠﻤﺎﻨﻴﺔ ﺘﻠﺒﺜﺕ ﺒﺭﺅﻯ ﺒﺭﺍﻏﻤﺎﺘﻴﺔ ﻓﻠﺴﻔﻴﺔ ﻭﺘﺸﺭﺒﺕ ﻓﻲ ﺃﺤﻴﺎﻥ ﺃﺨﺭﻱ ﺒﻨﺯﻋﺎﺕ ﻋﻨﺼﺭﻴﺔ‬

‫ﺃﻭﺭﺒﻴﺔ ‪ .‬ﻭﻻ ﻴﻌﻨﻲ ﺫﻟﻙ ﺍﻟﻨﻘﺩ ﺇﺴﻘﺎﻁ ﺍﻟﻤﻤﺎﺭﺴﺔ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻓﻲ ﻓﻬﻡ ﺍﻟﻅـﺎﻫﺭﺓ ﺍﻟﺩﻴﻨﻴـﺔ‬ ‫ﻭﻟﻜﻥ ﻤﺤﺎﻭﻟﺔ ﺘﺴﺩﻴﺩﻫﺎ ﻭﺍﻹﻓﺎﺩﺓ ﻤﻥ ﺯﺍﻭﻴﺘﻬﺎ ﻓﻲ ﺍﻟﻨﻅﺭ)‪.(3‬‬

‫ﻥ ﺍﺩﻋﺎﺀ ﺍﻟﻤﻭﻀﻭﻋﻴﺔ ﺍﻟﻤﻁﻠﻘﺔ ﻟﺩﻱ ﺍﻟﻤﺸﺘﻐﻠﻴﻥ ﺒﻌﻠﻡ ﺍﻻﺠﺘﻤﺎﻉ‬ ‫ﻭﻴﺒﺩﻭ ﻭﺍﻀﺤ ﹰﺎ ﺃ ّ‬

‫ﺍﻟﺩﻴﻨﻲ ﻟﻬﻭ ﺩﻋﻭﺓ ﺘﺤﺘﺎﺝ ﺇﻟﻲ ﺩﻟﻴل ﻋﻠﻰ ﺃﻗل ﺘﻘﺩﻴﺭ ﺇﺫﺍ ﻟﻡ ﻨﻘل ﺃﻨﻬﺎ ﺩﻋﻭﺓ ﻻ ﺘﺴﺘﻨﺩ ﺇﻟﻲ‬ ‫ﺩﻟﻴل ﻋﻘﻠﻲ ‪ ،‬ﻭ ﻜﺫﻟﻙ ﻴﺒﺩﻭ ﻭﺍﻀﺤﹰﺎ ﺒﻤﻨﻁﻕ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻨﻔﺴﻬﺎ ﻭﺃﺩﻭﺍﺕ‬

‫‪Eisen, Amold , The Meanings and Confusions of Weberian "Rationality" BJS‬‬ ‫‪Vol. (2)29,1978.‬‬ ‫‪Rodinson , M, Islam and Capitalism, Texas,‬‬ ‫)‪1974(3‬‬ ‫)‪Theology and Sociology: Beyond Secular Reason, Oxford, Blak Well, (1‬‬ ‫‪Milbank, J 1995.‬‬ ‫)‪Evans, Pritchard, P. 79. (2‬‬ ‫)‪ (3‬ﺍﻟﻤﺭﺠﻊ ﺍﻟﺴﺎﺒﻕ ‪ ،‬ﺹ‪.77-48‬‬

‫ﺘﻔﻜﱡﺭ ‪،‬ﻤﺠﻠﺩ )‪ ،(3‬ﻋﺩﺩ )‪ 2001 ،(1‬ﻡ‪1422 /‬ﻫـ‬

‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ‬

‫ﺍﻟﺘﺤﻠﻴل ﺍﻟﺘﻲ ﻴﻌﻤﻠﻬﺎ ﺍﻟﺒﺎﺤﺙ ﺃﻥ ﻤﺎ ﻴﻘﻭﻡ ﺒﻪ ﻴﺤﺘﻭﻱ ﻋﻠﻲ ﺸﻘﻴﻥ ‪ :‬ﺍﻟﺸﻕ ﺍﻷﻭل ‪ :‬ﻫﻭ‬ ‫ﺍﻟﺤﻘﺎﺌﻕ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻜﻤﺎ ﻫﻲ ﻭﺍﻟﺸﻕ ﺍﻟﺜﺎﻨﻲ ‪ :‬ﻓﻬﻤﻨﺎ ﻟﺘﻠﻙ ﺍﻟﺤﻘﺎﺌﻕ ﻭﺍﻟﺫﻱ ﻴﻨﻁﻭﻱ ﻋﻠﻲ‬

‫ﻤﻭﻗﻔﻨﺎ ﻤﻥ ﺍﻟﻅﺎﻫﺭﺓ ﻭﺍﻟﻤﺴﻠﻤﺎﺕ ﺍﻟﺘﻲ ﺘﻨﻁﻠﻕ ﻤﻨﻬﺎ ﻭﻜل ﺫﻟﻙ ﻴﺠﻌل ﻤﻥ ﺍﻟﺤﻘﺎﺌﻕ‬

‫ﺍﻻﺠﺘﻤﺎﻋﻴﺔ "ﺤﻘﺎﺌﻕ ﻤﻌﻴﺎﺭﻴﺔ" ؛ ﺃﻗل ﻤﺎ ﻴﻤﻜﻥ ﺃﻥ ﺘﻭﺼﻑ ﺒﻪ ﻫﻭ ﺃﻨﻬﺎ ﺘﻌﺒﺭ ﻋﻥ ﻭﺠﻬﺔ‬

‫ﻨﻅﺭ ﺍﻟﺒﺎﺤﺙ ﻭﻤﺩﻱ ﺘﻔﺎﻋﻠﻪ ﻤﻊ ﺍﻟﻤﺎﺩﺓ ﺍﻟﺘﻲ ﻴﻘﻭﻡ ﺒﺩﺭﺍﺴﺘﻬﺎ ‪ .‬ﻭﻋﻠﻴﻪ ﻓﺈﻥ ﺇﻋﻤﺎل ﻤﻨﺎﻫﺞ‬

‫ﺍﻟﻨﻘﺩ ﺍﻟﺫﺍﺘﻲ ﻓﻲ ﺒﻴﺎﻥ ﺍﻟﻤﻭﻗﻑ ﺍﻟﺫﻱ ﻴﻨﻁﻠﻕ ﻤﻨﻪ ﺍﻟﺒﺎﺤﺙ ﺘﻔﻴﺩ ﻜﺜﻴﺭﹰﺍ ﻓﻲ ﺍﻟﻔﺼل ﺒﻴﻥ‬

‫ﺍﻟﺤﻘﺎﺌﻕ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﺒﻴﻥ ﺍﻟﺭﺅﻯ ﺍﻷﻴﺩﻴﻭﻟﻭﺠﻴﺔ ﺍﻟﺘﻲ ﻴﻨﻁﻠﻕ ﻤﻨﻬﺎ ﺍﻟﺒﺎﺤﺙ ﻭﺒﺎﻟﺘﺎﻟﻲ ﺘﻘﻠل‬

‫ﻤﻥ ﺍﺤﺘﻤﺎﻻﺕ ﺍﻟﻘﺼﻭﺭ ﺍﻟﺫﺍﺘﻲ ﻋﻨﺩ ﺍﻟﺒﺤﺙ ﺍﻟﻌﻠﻤﻲ ﻓﻲ ﺍﻟﻅﻭﺍﻫﺭ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻋﻠﻲ ﻭﺠﻪ‬

‫ﺍﻟﻌﻤﻭﻡ‪.‬‬

‫ﻭﺇﺫﺍ ﺃﻤﻌﻨﺎ ﺍﻟﻨﻅﺭ ﻜﺫﻟﻙ ﻓﻲ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻟﺩﻴﻨﻴﺔ ﻨﺠﺩ ﺃﻨﻬﺎ ﺘﺤﺘﻭﻱ ﻋﻠﻲ ﺒﻌﺩ ﺨﺎﺭﺠﻲ‬

‫ﻅﺎﻫﺭ ﻟﻠﻌﻴﺎﻥ ﻤﺘﻤﺜل ﻓﻲ ﺍﻟﺤﺭﻜﺎﺕ ﻭﺍﻷﻗﻭﺍل ﻭﺍﻷﻓﻌﺎل ﻭﺍﻟﺭﻤﻭﺯ ﺍﻟﺸﻌﺎﺌﺭﻴﺔ ﻭﻏﻴﺭﻫﺎ ﻤﻥ‬ ‫ﺍﻟﺭﻤﻭﺯ ؛ ﻜﻤﺎ ﺘﺤﺘﻭﻱ ﻋﻠﻰ ﺒﻌﺩ ﻨﻔﺴﻲ ﺩﺍﺨﻠﻲ ﻴﺨﻠﻊ ﻤﻌﺎﻥ ﺫﺍﺘﻴﺔ ﻗﺼـﺩﻴﺔ ﻋﻠـﻲ ﺘﻠـﻙ‬

‫ﻥ ﺤﺼﺭ ﻓﻬﻡ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻟﺩﻴﻨﻴﺔ ﻓـﻲ‬ ‫ﺍﻷﻓﻌﺎل ﻭﺍﻷﻗﻭﺍل ﻭﺍﻟﺤﺭﻜﺎﺕ ﻭﺍﻟﺸﻌﺎﺌﺭ ‪ .‬ﻭﻟﺫﻟﻙ ﻓﺈ ّ‬ ‫ﺒﻌﺩ ﻭﺍﺤﺩ ﻭﻫﻭ ﺍﻟﺒﻌﺩ ﺍﻟﺨﺎﺭﺠﻲ ﺍﻻﺠﺘﻤﺎﻋﻲ –ﻜﻤﺎ ﺴﻌﻲ ﻋﻠﻡ ﺍﻻﺠﺘﻤﺎﻉ ﺍﻟﺩﻴﻨﻲ ﺍﻟﻤﻨﺴﻭﺏ‬

‫ﺇﻟﻲ ﺩﻭﺭﻜﺎﻴﻡ –ﻓﻴﻪ ﺇﺨﻼل ﺒﻴّﻥ ﻓﻲ ﺘﻘﺩﻴﻡ ﺼﻭﺭﺓ ﻜﻠﻴﺔ ﻤﺘﻭﺍﺯﻨﺔ ﻟﻠﻅﺎﻫﺭﺓ ﺍﻟﺩﻴﻨﻴﺔ ‪ .‬ﻭﻟﻌل‬ ‫ﺍﻟﺨﻁﺄ ﺍﻟﻔﺎﺤﺵ ﺍﻟﺫﻱ ﻭﻗﻊ ﻓﻴﻪ ﺒﻌﺽ ﻋﻠﻤﺎﺀ ﺍﻻﺠﺘﻤﺎﻉ ﺍﻟﺩﻴﻨﻲ ﻓـﻲ ﻨﻅـﺭﻫﻡ ﻟﻠـﺩﻴﺎﻨﺎﺕ‬

‫ﺍﻷﻓﺭﻴﻘﻴﺔ ﺍﻟﺘﻘﻠﻴﺩﻴﺔ ﻭﻤﺤﺎﻭﻟﺔ ﻓﻬﻤﻬﺎ ﻭﻓﻘﹰﺎ ﻟﻤﻨﻁﻠﻘﺎﺕ ﺍﻟﻤﻴﺭﺍﺙ ﺍﻟﺩﻴﻨﻲ ﺍﻟﻴﻬﻭﺩﻱ ﺍﻟﻤﺴـﻴﺤﻲ‬

‫ﺃﻤﻴﺯ ﺩﻟﻴل ﻋﻠﻲ ﺫﻟﻙ ﺍﻷﻤﺭ ‪ .‬ﺇﺫ ﺃﻨﻬﻡ ﺃﺴﻘﻁﻭﺍ ﻜﺜﻴﺭﹰﺍ ﻤﻥ ﺍﻟﻤﻔﺎﻫﻴﻡ ﺍﻟﺩﻴﻨﻴﺔ ﺍﻟﺘﻲ ﺃﻟﻔﻭﻫـﺎ‬

‫ﻋﻠﻰ ﺘﻠﻙ ﺍﻟﺩﻴﺎﻨﺎﺕ ﺍﻷﻓﺭﻴﻘﻴﺔ ﺍﻟﺘﻘﻠﻴﺩﻴﺔ ﻭﺤﻴﻨﻤﺎ ﺘﻁﻭﺭﺕ ﺃﺴﺎﻟﻴﺏ ﺍﻟﻔﻬﻡ ﻭﺍﻟﻨﻘـﺩ ﻭﺸـﺎﺭﻙ‬

‫ﺒﻌﺽ ﻋﻠﻤﺎﺀ ﺍﻻﺠﺘﻤﺎﻉ ﺍﻟﺩﻴﻨﻲ ﺍﻷﻓﺎﺭﻗﺔ ﻓﻲ ﻫﺫﺍ ﺍﻟﺼﺩﺩ ﺒﺩﺍ ﻭﺍﻀﺤﹰﺎ ﺨﻠل ﺘﻠﻙ ﺍﻟﻨﻅـﺭﺓ‬

‫ﺍﻷﺤﺎﺩﻴﺔ‪ .‬ﻭﻨﺸﻁﺕ ﺩﻋﺎﻭﻯ ﺃﻫﻤﻴﺔ ﺇﻋﻤﺎل ﺍﻟﻤﻨﻬﺞ ﺍﻟﻔﻨﻭﻤﻨﻭﻟﻭﺠﻲ ﻟﻔﻬﻡ ﺍﻟﻅﻭﺍﻫﺭ ﺍﻟﺩﻴﻨﻴـﺔ‬

‫ﺤﺘﻰ ﻴﺘﺠﻨﺏ ﺍﻟﺒﺎﺤﺙ ﺍﻟﺴﻘﻭﻁ ﻓﻲ ﺇﺼﺩﺍﺭ ﺃﺤﻜﺎﻡ ﻗﻴﻤﻴﺔ ﻤﻥ ﻤﻭﻗﻌﻪ ﺍﻟﺜﻘـﺎﻓﻲ ﺃﻭ ﺍﻟـﺩﻴﻨﻲ‬ ‫ﺩﻭﻥ ﻭﻋﻲ ﻤﻨﻪ ﻭﺒﺎﻟﺘﺎﻟﻲ ﺘﻜﻭﻥ ﻨﺘﻴﺠﺔ ﺒﺤﺜﻪ ﻭﻓﻬﻤﻪ ﺼﻭﺭﺓ ﻤﺸﻭﻫﺔ ﻟﻠﻅﺎﻫﺭﺓ ﺍﻟﺘﻲ ﻴـﻭﺩ‬

‫ﺩ‪ .‬ﺇﺒﺭﺍﻫﻴﻡ ﻤﺤﻤﺩ ﺯﻴﻥ‬

‫ﻋﻠﻡ ﺍﻻﺠﺘﻤﺎﻉ ﺍﻟﺩﻴﻨﻲ ﻭﻋﻠﻭﻡ ﺍﻟﻭﺤﻲ ﻭﺍﻟﺘﺭﺍﺙ‬

‫ﺩﺭﺴﻬﺎ ‪ .‬ﻭﻋﻠﻴﻪ ﻓﺈﻥ ﺩﺭﺱ ﺍﻟﺒﻌﺩ ﺍﻟﺨﺎﺭﺠﻲ ﻟﻠﻅﺎﻫﺭﺓ ﺍﻟﺩﻴﻨﻴﺔ ﻻ ﻴﻔﻴﺩ ﻜﺜﻴﺭﹰﺍ ﻓﻲ ﻓﻬﻤﻬﺎ ﺒل‬

‫ﺭﺒﻤﺎ ﺃﺩﻱ ﺇﻟﻲ ﺘﺸﻭﻴﻬﻬﺎ‪.‬‬ ‫ﻠﻡ ﺍ‬

‫ﻭﻤ ﺎل ﺍﻟ ﺭﺍ ﺎ ﺍ‬

‫ﺘﻤﺎﻉ ﺍﻟ ﻴ‬

‫ﻤﻴ ‪:‬‬

‫ﺒﻌﺩ ﺍﻟﺘﺤﻠﻴل ﺍﻟﺴﺎﺒﻕ ﻻﺘﺠﺎﻫﺎﺕ ﻋﻠﻡ ﺍﻻﺠﺘﻤﺎﻉ ﺍﻟﺩﻴﻨﻲ ﻨﻼﺤﻅ ﺃﻥ ﻤﻨﺎﻫﺞ ﻋﻠﻡ ﺍﻻﺠﺘﻤـﺎﻉ‬

‫ﺍﻟﺩﻴﻨﻲ ﻗﺩ ﺍﺴﺘﺨﺩﻤﺕ ﺇﻤﺎ ﺒﻭﺍﺴﻁﺔ ﻤﺴﺘﺸﺭﻗﻴﻥ ﺃﻭ ﻋﻠﻤﺎﺀ ﺍﺠﺘﻤﺎﻉ‬

‫)‪(1‬‬

‫ﻓﻲ ﺩﺭﺱ ﺍﻟﻅـﺎﻫﺭﺓ‬

‫ﺍﻟﺩﻴﻨﻴﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺃﻭ ﻤﺠﺘﻤﻌﺎﺕ ﺍﻟﻤﺴﻠﻤﻴﻥ ﺍﻟﻤﻌﺎﺼﺭﺓ ‪ .‬ﻭﺭﻏﻡ ﺍﻟﻔﺎﺭﻕ ﺒﻴﻥ ﻤﺤـﺎﻭﻻﺕ‬ ‫ﺍﻟﻤﺴﺘﺸﺭﻗﻴﻥ ﻓﻲ ﺩﺭﺱ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻟﺩﻴﻨﻴﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻭﻤﺤﺎﻭﻻﺕ ﻋﻠﻤﺎﺀ ﺍﻻﺠﺘﻤﺎﻉ ﺍﻟﻐﺭﺒﻲ‬

‫ﺇﻻ ﺃﻥ ﻜﻼﻫﻤﺎ ﻗﺩ ﺃﻋﻤل ﻤﻨﺎﻫﺞ ﻋﻠﻡ ﺍﻻﺠﺘﻤﺎﻉ ﺍﻟﺩﻴﻨﻲ ﺩﻭﻥ ﻤﺤﺎﻭﻟﺔ ﺠﺎﺩﺓ ﻟﺘﺨﻠﻴﺼﻬﺎ ﻤﻥ‬

‫ﻗﺼﻭﺭﻫﺎ ﺍﻟﺫﺍﺘﻲ ‪ .‬ﻭﺍﻟﺫﻱ ﻴﺴﺘﺤﻕ ﻤﻨﺎ ﺍﻹﺸﺎﺭﺓ ﻓﻲ ﻫﺫﺍ ﺍﻟﺼﺩﺩ ﺍﻟﺤﻭﺍﺭ ﺍﻟﺫﻱ ﻨﺸﺏ ﺒﻴﻥ‬ ‫ﺍﻟﻤﺴﺘﺸﺭﻗﻴﻥ ﻭﺒﻴﻥ ﻋﻠﻤﺎﺀ ﺍﻻﺠﺘﻤﺎﻉ ﺤﻭل ﻓﻬﻡ ﻅﺎﻫﺭﺓ ﺍﻹﺴﻼﻡ ﻭﺍﻟﺭﺃﺴﻤﺎﻟﻴﺔ ‪.‬‬

‫ﻨﻘﻭل ‪ :‬ﺒﺄﻥ ﻓﻴﺒﺭ ﻨﻔﺴﻪ ﻗﺩ ﺒﺩﺃ ﺫﻟﻙ ﺍﻟﺤﻭﺍﺭ ﺤﻴﻨﻤﺎ ﺤﺎﻭل ﺒﻴﺎﻥ ﺃﻥ ﺍﻟﺭﺃﺴﻤﺎﻟﻴﺔ ﺇﻨﻤﺎ‬

‫ﻨﺘﺠﺕ ﻋﻥ ﺍﻟﺭﺅﻴﺔ ﻭﺍﻟﺘﺼﻭﺭﺍﺕ ﺍﻟﻜﺎﻟﻔﻴﻨﻴﺔ ﻓﻲ ﺇﻁﺎﺭ ﺸﺭﻭﻁ ﺘﺎﺭﻴﺨﻴﺔ ﻓﺭﻴـﺩﺓ ﺨﺎﺼـﺔ‬ ‫ﺒﺎﻟﺤﻀﺎﺭﺓ ﺍﻟﻐﺭﺒﻴﺔ‬

‫)‪(2‬‬

‫ﺜﻡ ﻗﺎﻡ ﻓﻴﺒﺭ ﺒﺒﻴﺎﻥ ﺍﻷﺴﺒﺎﺏ ﺍﻟﺘﻲ ﺠﻌﻠﺕ ﺍﻟﺭﺃﺴﻤﺎﻟﻴﺔ ﺘﺘﻁﻭﺭ ﻓﻘـﻁ‬

‫ﻓﻲ ﺍﻟﺤﻀﺎﺭﺓ ﺍﻟﻐﺭﺒﻴﺔ ﻭﻟﻴﺱ ﻓﻲ ﺍﻟﺤﻀﺎﺭﺍﺕ ﺍﻹﻨﺴﺎﻨﻴﺔ ﺍﻷﺨﺭﻯ‬

‫)‪(3‬‬

‫ﻭﻗﺩ ﻭﻭﺠﻪ ﺘﺤﻠﻴـل‬

‫ﻓﻴﺒﺭ ﻟ ﺴﻼﻡ ﻭﺍﻟﺭﺃﺴﻤﺎﻟﻴﺔ ﺒﻨﻘﺩ ﻋﻨﻴﻑ ﻤﻥ ﻗﺒل ﺒﻌﺽ ﺍﻟﻤﺴﺘﺸـﺭﻗﻴﻥ ﻭﺒﻌـﺽ ﻋﻠﻤـﺎﺀ‬ ‫ﺍﻻﺠﺘﻤﺎﻉ ﺍﻟﺩﻴﻨﻲ‬

‫)‪(4‬‬

‫ﻭﻭﺼﻑ ﺠﻬﺩ ﻓﻴﺒﺭ ﻓﻲ ﻫﺫﺍ ﺍﻟﺼﺩﺩ ﺒﺄﻨﻪ ﻗﺩ ﺍﻨﺒﻨﻰ ﻋﻠﻲ ﻤﻌﻠﻭﻤـﺎﺕ‬

‫ﻤﻐﻠﻭﻁﺔ ﻭﻗﺎﺼﺭﺓ ﻋﻥ ﺍﻹﺴﻼﻡ ﻭﻟﻌﺩﻡ ﻤﻌﺭﻓﺔ ﻓﻴﺒﺭ ﺒﻤﺼﺎﺩﺭ ﺍﻹﺴﻼﻡ ﺍﻷﺼﻠﻴﺔ ﻓﺈﻨﻪ ﻗـﺩ‬ ‫)‪Bocock, R,J. “The Ismailies in Tanzania: a Weberian Analysis” BJS Vol. (1‬‬ ‫‪. XXII. 1971.‬‬ ‫)‪Weber, The Sociology of Religion P269-262. (2‬‬ ‫)‪ (3‬ﺍﻟﻤﺭﺠﻊ ﺍﻟﺴﺎﺒﻕ ‪ ،‬ﺹ‪.270‬‬ ‫)‪ (4‬ﺃﻨﻅـﺭ ﻜـﺫﻟﻙ ‪Rodinson. Islam and Capitalism and Turner B.S. “Islam, and‬‬ ‫‪Weber Theses" BJS Vol. . XXX, 1979.‬‬

‫ﺘﻔﻜﱡﺭ ‪،‬ﻤﺠﻠﺩ )‪ ،(3‬ﻋﺩﺩ )‪ 2001 ،(1‬ﻡ‪1422 /‬ﻫـ‬

‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ‬

‫ﺃﻋﺘﻤﺩ ﻋﻠﻰ ﻤﺭﺍﺠﻊ ﺜﺎﻨﻭﻴﺔ ﻗﺼﺭﺕ ﻋﻥ ﺘﻘﺩﻴﻡ ﺼﻭﺭﺓ ﺩﻗﻴﻘﺔ ﻋﻥ ﺍﻹﺴﻼﻡ ‪ ،‬ﻭﻜﺫﻟﻙ ﻓﻘﺩ‬ ‫ﻭﺼﻑ ﺍﻟﺒﻌﺽ ﻤﻔﻬﻭﻡ ﺍﻟﻌﻘﻼﻨﻴﺔ ﻋﻨﺩﻩ ﺒﺄﻨﻪ ﻴﻨﻁﻭﻱ ﻋﻠﻰ ﻨﺯﻋﺔ ﻋﻨﺼﺭﻴﺔ ﻤﻐﻠﻔﺔ‬

‫)‪(5‬‬

‫‪.‬‬

‫ﻟﻌل ﻤﻥ ﺃﻤﻴﺯ ﺍﻷﻁﺭﻭﺤﺎﺕ ﻓﻲ ﻨﻘﺩ ﻓﻴﺒﺭ ﻓﻴﻤﺎ ﻴﺨـﺹ ﻤﻭﻗﻔـﻪ ﻤـﻥ ﺍﻹﺴـﻼﻡ‬

‫ﻭﺍﻟﺭﺃﺴﻤﺎﻟﻴﺔ ﻤﺎ ﻗﺎﻡ ﺒﻪ ﺍﻟﻤﺴﺘﺸﺭﻕ ﺭﻭﺩﻨﺴﻭﻥ ﻓﻲ ﻜﺘﺎﺒﻪ "ﺍﻹﺴﻼﻡ ﻭﺍﻟﺭﺃﺴـﻤﺎﻟﻴﺔ " ﻓﻘـﺩ‬

‫ﺴﻌﻰ ﺭﻭﺩﻨﺴﻭﻥ ﻟﻨﻘﺩ ﻤﻘﻭﻟﺔ ﻓﻴﺒﺭ ﺒﺄﻨﻪ ﺜﻤﺔ ﺼـﻠﺔ ﺒـﻴﻥ ﻨﺸـﻭﺀ ﺍﻟﺭﺃﺴـﻤﺎﻟﻴﺔ ﻭﺒـﻴﻥ‬

‫ﺍﻟﺘﺼﻭﺭﺍﺕ ﺍﻹﻋﺘﻘﺎﺩﻴﺔ ﺃﻭ ﺍﻟﻌﻘﺎﺌﺩ ﺍﻟﺩﻴﻨﻴﺔ ﺍﻷﺨﻼﻗﻴﺔ ‪ .‬ﺩﺭﺱ ﺭﻭﺩﻨﺴﻭﻥ ﺒﺼﻭﺭﺓ ﻤﻔﺼﻠﺔ‬

‫ﺍﻟﻘﺭﺁﻥ ﻭﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻭﻴﺔ ﻟﺒﻴﺎﻥ ﺭﺅﻴﺔ ﺍﻹﺴﻼﻡ ﻓﻲ ﺍﻟﻤﺴﺎﺌل ﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﻭﺭﺅﻴﺘﻪ ﺍﻟﻌﻘﺎﺌﺩﻴـﺔ‬

‫ﺍﻟﺘﻲ ﺘﺤﻜﻡ ﺍﻟﺴﻠﻭﻙ ﺍﻻﻗﺘﺼﺎﺩﻱ ‪ .‬ﻭﻤـﻥ ﺜـﻡ ﺩﺭﺱ ﺒﺼـﻭﺭﺓ ﻤﻔﺼـﻠﺔ ﺍﻟﻤﻤﺎﺭﺴـﺎﺕ‬ ‫ﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﻓﻲ ﻤﺠﺘﻤﻌﺎﺕ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻓﻲ ﺍﻟﻘﺭﻭﻥ ﺍﻟﻭﺴﻁﻲ ‪ .‬ﻭﻟﺒﻴﺎﻥ ﺤﺠﺘﻪ ﻓﻘـﺩ ﺠﻤـﻊ‬

‫ﺃﺩﻟﺔ ﻗﻭﻴﺔ ‪ ،‬ﻓﻘﺎﻡ ﺒﺩﺭﺱ ﺃﻴﺩﻴﻭﻟﻭﺠﻴﺔ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻓﻲ ﺤﻘل ﺍﻟﻨﺸﺎﻁ ﺍﻻﻗﺘﺼﺎﺩﻱ ﻓﻲ ﻓﺼل‬

‫ﻜﺎﻤل ﻗﺴﻡ ﻓﻴﻪ ﺘﻠﻙ ﺍﻷﻴﺩﻴﻭﻟﻭﺠﻴﺔ ﺇﻟﻲ ﻓﺘﺭﺘﻴﻥ ‪ :‬ﺍﻟﻔﺘﺭﺓ ﺍﻟﻘﺭﺁﻨﻴﺔ ‪ ،‬ﻭﻓﺘﺭﺓ ﻤﺎ ﺒﻌﺩ ﺍﻟﻘـﺭﺁﻥ‬

‫‪ .‬ﻭﻗﺩ ﺤﺎﻭل ﺭﻭﺩﻨﺴﻭﻥ ﺩﺤﺽ ﻤﻘﻭﻟﺔ ﻓﻴﺒﺭ ﻓﻲ ﺸﺄﻥ ﻋﺩﻡ ﻨﺸﺄﺓ ﻨﻤﻁ ﺍﻹﻨﺘﺎﺝ ﺍﻟﺭﺃﺴﻤﺎﻟﻲ‬

‫ﻓﻲ ﺍﻟﻤﺠﺘﻤﻌﺎﺕ ﺍﻷﺨﺭﻯ ﻭﻋﺠﺯﻫﺎ ﻋﻥ ﺇﺤﺩﺍﺙ ﺫﻟﻙ ﺍﻟﻨﻤﻁ ﺍﻹﻨﺘﺎﺠﻲ ﺒﻤـﺎ ﻓـﻲ ﺫﻟـﻙ‬ ‫ﺍﻟﺤﻀﺎﺭﺓ ﺍﻹﺴﻼﻤﻴﺔ ‪.‬‬

‫ﻭﻹﺜﺒﺎﺕ ﺨﻁﺄ ﺍﻟﻤﻘﻭﻟﺔ ﺍﻟﻔﻴﺒﺭﻴﺔ ﻓﻲ ﺸﺄﻥ ﻓﻬﻡ ﻅﺎﻫﺭﺓ ﺍﻹﺴﻼﻡ ﻭﺍﻟﺭﺃﺴـﻤﺎﻟﻴﺔ ﻗـﺎﻡ‬

‫ﺭﻭﺩﻨﺴﻭﻥ ﺒﺘﺤﻠﻴل ﺘﻠﻙ ﺍﻟﻅﺎﻫﺭﺓ ﻓﻲ ﻤﺴﺘﻭﻴﻴﻥ ﻟﻠﻨﻅﺭ ‪ :‬ﺍﻟﻤﺴﺘﻭﻯ ﺍﻷﻭل ﻫـﻭ ﻤﺤﺎﻭﻟـﺔ‬

‫ﺇﺜﺒﺎﺕ ﺃﻥ ﺍﻷﻴﺩﻴﻭﻟﻭﺠﻴﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺴﻭﺍﺀ ﻓﻴﻤﺎ ﺃﺴﻤﺎﻩ ﺭﻭﺩﻨﺴﻭﻥ ﺒﺎﻟﻤﺭﺤﻠﺔ ﺍﻟﻘﺭﺁﻨﻴﺔ ﺃﻭ ﻤﺎ‬ ‫ﺒﻌﺩ ﺍﻟﻤﺭﺤﻠﺔ ﺍﻟﻘﺭﺁﻨﻴﺔ ﻟﻡ ﺘﻜﻥ ﺘﻤﻨﻊ ﻨﺸﻭﺀ ﻨﻤﻁ ﺍﻹﻨﺘﺎﺝ ﺍﻟﺭﺃﺴﻤﺎﻟﻲ ﺤﻴﺙ ﻗـﺎل ‪ ":‬ﺇﻨﻨـﺎ‬

‫ﻻ ﺭﺤﺒﹰﺎ ﻟﻠﻌﻘل ﻭﺍﻟﻌﻘﻼﻨﻴﺔ ﺃﻜﺒـﺭ ﻤـﻥ‬ ‫ﻨﺴﺘﻨﺘﺞ ﺒﺄﻥ ﺃﻴﺩﻴﻭﻟﻭﺠﻴﺔ ﺍﻟﻘﺭﺁﻥ ﻗﺩ ﺃﻓﺴﺤﺕ ﻤﺠﺎ ﹰ‬ ‫)‪(1‬‬

‫ﻨﻅﻴﺭﻩ ﻓﻲ ﺍﻟﻌﻬﺩﻴﻥ ﺍﻟﻘﺩﻴﻡ ﻭﺍﻟﺠﺩﻴﺩ‬

‫ﻭﻗﺩ ﻭﺼل ﺭﻭﺩﻨﺴﻭﻥ ﻟﻬﺫﻩ ﺍﻟﻨﺘﻴﺠﺔ ﺒﻌﺩ ﻤﻘﺎﺭﻨﺎﺕ‬

‫ﻤﻔﺼﻠﺔ ﺒﻴﻥ ﺍﻟﻘﺭﺁﻥ ﻭﺍﻟﻌﻬﺩﻴﻥ ﺍﻟﻘﺩﻴﻡ ﻭﺍﻟﺠﺩﻴﺩ ﻓﻲ ﻗﻀﺎﻴﺎ "ﺍﻟﻌﻘل " "ﻭﺍﻟﺴﺤﺭ" "ﻭﺍﻟﻘـﺩﺭ"‬

‫ﻭﻏﻴﺭﻫﺎ ‪ .‬ﻭﻗﺩ ﺘﻭﺼل ﺃﻴﻀﹰﺎ ﺒﻌﺩ ﺘﺤﻠﻴل ﺩﻗﻴﻕ ﻟﺩﺭﺍﺴﺔ ﺘﺎﺭﻴﺦ ﺍﻟﻘﺭﻭﻥ ﺍﻟﻭﺴﻁﻰ ﻟﻠﻘﻭل ‪:‬‬

‫)‪(5‬‬ ‫)‪(1‬‬

‫‪Rodinson . Islam and Capitalism.‬‬ ‫ﺍﻟﻤﺭﺠﻊ ﺍﻟﺴﺎﺒﻕ ‪ ،‬ﺹ‪.115‬‬

‫ﻋﻠﻡ ﺍﻻﺠﺘﻤﺎﻉ ﺍﻟﺩﻴﻨﻲ ﻭﻋﻠﻭﻡ ﺍﻟﻭﺤﻲ ﻭﺍﻟﺘﺭﺍﺙ‬

‫ﺩ‪ .‬ﺇﺒﺭﺍﻫﻴﻡ ﻤﺤﻤﺩ ﺯﻴﻥ‬

‫"ﺒﺄﻥ ﻤﺴﺘﻭﻯ ﺍﻟﻌﻘﻼﻨﻴﺔ ﻓﻲ ﺍﻟﺤﻀﺎﺭﺓ ﺍﻹﺴﻼﻤﻴﺔ ﻓﻲ ﺍﻟﻘﺭﻭﻥ ﺍﻟﻭﺴﻁﻰ ﻟﻡ ﻴﻜﻥ ﺒﺄﻗل ﻤﻤﺎ‬

‫ﻜﺎﻨﺕ ﻋﻠﻴﻪ ﻓﻲ ﺍﻟﺤﻀﺎﺭﺓ ﺍﻟﻐﺭﺒﻴﺔ ﻓﻲ ﻨﻔﺱ ﺘﻠﻙ ﺍﻟﺤﻘﺒﺔ" )‪ .(2‬ﻭﻫﺫﻩ ﺍﻟﻨﺘﻴﺠﺔ ﺒﻨﻴﺕ ﻋﻠـﻲ‬

‫ﺘﺤﻠﻴل ﺩﻗﻴﻕ ﻟﻤﺎ ﺃﺴﻤﺎﻩ ﺭﻭﺩﻨﺴﻭﻥ ﺒﻔﺘﺭﺓ ﻤﺎ ﺒﻌﺩ ﺍﻟﻤﺭﺤﻠﺔ ﺍﻟﻘﺭﺁﻨﻴﺔ ‪ .‬ﻭﻓﻲ ﻤﻘﺎﺭﻨﺔ ﺒـﻴﻥ‬

‫ﺃﻴﺩﻴﻭﻟﻭﺠﻴﺔ ﺘﻠﻙ ﺍﻟﻔﺘﺭﺓ ﻭﺍﻷﻴﺩﻴﻭﻟﻭﺠﻴﺔ ﺍﻟﻤﺴﻴﺤﻴﺔ ﻓﻲ ﺫﺍﺕ ﺍﻟﻔﺘﺭﺓ ﻓﻲ ﻓﻬﻡ ﻗﻀﺎﻴﺎ "ﺍﻟﺩﻭﻟﺔ"‬

‫"ﻭﺍﻟﺘﻘﻨﻴﻥ" ﻭ"ﺍﻟﻌﻘﻼﻨﻴﺔ" ﺫﻫﺏ ﺭﻭﺩﻨﺴﻭﻥ ﻟﻠﻨﺘﻴﺠﺔ ﺴﺎﺒﻘﺔ ﺍﻟﺫﻜﺭ ‪ .‬ﻭﻋﻠﻴﻪ ﻓﺈﻨـﻪ ﺒﺎﻟﻨﺴـﺒﺔ‬

‫ﻹﻴﺩﻴﻭﻟﻭﺠﻴﺔ ﺍﻟﻤﺭﺤﻠﺘﻴﻥ ﻻ ﻨﺠﺩ ﻓﺎﺭﻗﹰﺎ ﻴﺠﻌل ﺘﻁﻭﺭ ﺍﻟﺭﺃﺴﻤﺎﻟﻴﺔ ﻓـﻲ ﺍﻟﻐـﺭﺏ ﻟﺴـﺒﺏ‬

‫ﺇﻴﺩﻴﻭﻟﻭﺠﻲ ﺤﺴﺏ ﺭﺃﻱ ﺭﻭﺩﻨﺴﻭﻥ ‪.‬‬

‫ﺃﻤﺎ ﻓﻲ ﺍﻟﻤﺴﺘﻭﻯ ﺍﻟﺜﺎﻨﻲ ﻤﻥ ﺍﻟﺘﺤﻠﻴل ﻓﻘﺩ ﺃﺸﺎﺭ ﺭﻭﺩﻨﺴﻭﻥ ﺇﻟﻲ ﺩﻟﻴل ﻭﺍﻗﻌﻲ ﻟﻨﺴﻑ‬

‫ﺍﻟﻤﻘﻭﻟﺔ ﺍﻟﻔﻴﺒﺭﻴﺔ ﻓﻲ ﺍﻟﻌﻼﻗﺔ ﺒﻴﻥ ﺍﻟﺩﻴﻥ ﻭﻨﻤﻁ ﺍﻹﻨﺘﺎﺝ ﺍﻟﺭﺃﺴﻤﺎﻟﻲ ﻭﻗـﺎل ﺭﻭﺩﻨﺴـﻭﻥ ‪":‬‬

‫ﻟﻌل ﻤﻥ ﺃﻭﻀﺢ ﺍﻷﺩﻟﺔ ﻋﻠﻲ ﺃﻥ ﺍﻹﺴﻼﻡ ﻟﻡ ﻴﻜﻥ ﻀﺩ ﻨﺸﻭﺀ ﺃﺨﻼﻕ ﺃﻭ ﻋﻘﻠﻴـﺔ ﺘﺸـﺠﻊ‬ ‫ﻋﻠﻲ ﻗﻴﺎﻡ ﻨﻤﻁ ﺇﻨﺘﺎﺝ ﺭﺃﺴﻤﺎﻟﻲ ﻫﻲ ﻤﺠﻤﻭﻋﺔ ﺍﻹﺒﺎﻀﻴﺔ ﻓﻲ ﻤﻨﻁﻘﺔ ﺍﻟﻭﺍﺤﺎﺕ ﺒﺎﻟﺠﺯﺍﺌﺭ‬

‫)‪(1‬‬

‫ﻭﻴﺒﺩﻭ ﻭﺍﻀﺤﹰﺎ ﺃﻥ ﺍﻟﻤﺠﻤﻭﻋﺔ ﺍﻹﺒﺎﻀﻴﺔ ﻓﻲ ﻤﻨﻁﻘﺔ ﺍﻟﻭﺍﺤﺎﺕ ﺒﺎﻟﺠﺯﺍﺌﺭ ﻫﻲ ﻤﺠﻤﻭﻋـﺔ‬

‫ﺃﻗﻠﻴﺔ ﻓﻲ ﻭﺴﻁ ﻏﺎﻟﺒﻴﺔ ﺴﻨﻴﺔ ﺘﺩﻴﻥ ﺒﺎﻟﻤﺫﻫﺏ ﺍﻟﻤﺎﻟﻜﻲ ﻭﻟﻴﺱ ﺍﻟﻔﺭﻕ ﺒﻴﻨﻬﻡ ﻭﺒﻴﻥ ﺍﻟﻐﺎﻟﺒﻴـﺔ‬

‫ﺍﻟﺴﻨﻴﺔ ﺤﻭل ﺃﺼﻭل ﺍﻹﺴﻼﻡ ﻭﺇﻨﻤﺎ ﺤﻭل ﻗﻀﺎﻴﺎ ﻓﺭﻋﻴﺔ)‪ .(2‬ﻭﻗﺩ ﺍﺴـﺘﺩل ﺭﻭﺩﻨﺴـﻭﻥ‬

‫ﺒﺎﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﻌﺩﻴﺩﺓ ﺍﻟﺘﻲ ﻗﺎﻡ ﺒﻬﺎ ﺒﺎﺤﺜﻭﻥ ﻋﻥ ﻫﺫﻩ ﺍﻟﻤﺠﻤﻭﻋﺔ ﻓﻲ ﺠﻨﻭﺏ ﺍﻟﺠﺯﺍﺌﺭ ﺤﻴﺙ‬

‫ﺍﺘﻔﻘﻭﺍ ﻋﻠﻲ ﺃﻭﺠﻪ ﺍﻟﺘﺸﺎﺒﻪ ﺍﻟﻤﺜﻴﺭﺓ ﻟﻠﺩﻫﺸﺔ ﺒﻴﻥ ﺴﻠﻭﻙ ﻫﺫﻩ ﺍﻟﻤﺠﻤﻭﻋﺔ ﺍﻻﻗﺘﺼﺎﺩﻱ ﻭﺒﻴﻥ‬

‫ﺃﺘﺒﺎﻉ ﺍﻟﻜﻨﻴﺴﺔ ﺍﻟﻜﺎﻟﻔﻴﻨﻴﺔ ﻭﻗﺩ ﺫﻫﺏ ﺭﻭﺩﻨﺴﻭﻥ ﻟﻠﻘﻭل ‪ ":‬ﻭﻗﺩ ﺒﺎﺕ ﻤﻥ ﺍﻟﻤﺴـﻠﻤﺎﺕ ﺒـﻴﻥ‬ ‫ﺍﻟﺒﺎﺤﺜﻴﻥ ﻓﻲ ﻫﺫﺍ ﺍﻟﻤﺠﺎل ﻭﺼﻑ ﻫﺫﻩ ﺍﻟﻤﺠﻤﻭﻋﺔ ﺒﺄﻨﻬﻡ ﻤﺘﻁﻬﺭﻱ ﺍﻹﺴـﻼﻡ "‬

‫)‪(3‬‬

‫ﻭﻟﻜـﻥ‬

‫ﻥ ﺍﻟﺴﻠﻭﻙ ﺍﻻﻗﺘﺼﺎﺩﻱ ﻹﺒﺎﻀﻴﺔ ﻋﻤﺎﻥ ﻓـﻲ ﺠﻨـﻭﺏ ﺸـﺭﻗﻲ‬ ‫ﺭﻭﺩﻨﺴﻭﻥ ﻗﺩ ﻻ ﺤﻅ ﺒﺄ ّ‬

‫ﺍﻟﺠﺯﻴﺭﺓ ﺍﻟﻌﺭﺒﻴﺔ ‪ -‬ﻭﺍﻟﺫﻴﻥ ﻴﺸﺎﺭﻜﻭﻥ ﺇﺒﺎﻀﻴﺔ ﻤﻨﻁﻘﺔ ﺍﻟﻭﺍﺤـﺎﺕ ﻓـﻲ ﺍﻟﺠﺯﺍﺌـﺭ ﺫﺍﺕ‬ ‫)‪(2‬‬ ‫)‪(1‬‬ ‫)‪(2‬‬ ‫)‪(3‬‬

‫‪Rodinson, Islam & Capitalism. P. II5.‬‬ ‫ﺍﻟﻤﺭﺠﻊ ﺍﻟﺴﺎﺒﻕ ﺹ ‪.116‬‬ ‫ﺃﺒﻭ ﺯﻫﺭﺓ ‪ ،‬ﻤﺤﻤﺩ ‪ ،‬ﺘﺎﺭﻴﺦ ﺍﻟﻤﺫﺍﻫﺏ ﺍﻹﺴﻼﻤﻴﺔ ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ ‪ ،‬ﺩ‪.‬ﺕ ‪ ،‬ﺹ‪91‬‬ ‫ﺍﻟﻤﺭﺠﻊ ﺍﻟﺴﺎﺒﻕ ‪ ،‬ﺹ‪.77‬‬

‫ﺘﻔﻜﱡﺭ ‪،‬ﻤﺠﻠﺩ )‪ ،(3‬ﻋﺩﺩ )‪ 2001 ،(1‬ﻡ‪1422 /‬ﻫـ‬

‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ‬

‫ﺍﻟﻤﺫﻫﺏ ﺍﻟﺩﻴﻨﻲ ‪ -‬ﻴﺨﺘﻠﻑ ﺘﻤﺎﻤﹰﺎ ﻋﻥ ﺍﻟﺴﻠﻭﻙ ﺍﻻﻗﺘﺼﺎﺩﻱ ﻟﻨﻅﺭﺍﺌﻬﻡ ﻓﻲ ﻤﻨﻁﻘﺔ ﺍﻟﻭﺍﺤﺎﺕ‬

‫ﻓﻲ ﺍﻟﺠﺯﺍﺌﺭ‪.‬‬

‫ﻥ ﺍﻟﺘﻔﺴﻴﺭ ﺍﻟﻤﻼﺌﻡ ﻟﻬﺫﺍ ﺍﻻﺨﺘﻼﻑ ﺍﻟﺒـ َﻴّﻥ ﻓـﻲ ﺍﻟﺴـﻠﻭﻙ‬ ‫ﻭﻗﺩ ﺭﺃﻯ ﺭﻭﺩﻨﺴﻭﻥ ﺃ ّ‬

‫ﺍﻻﻗﺘﺼﺎﺩﻱ ﺒﻴﻥ ﺇﺒﺎﻀﻴﺔ ﻋﻤﺎﻥ ﻭﺇﺒﺎﻀﻴﺔ ﺠﻨﻭﺏ ﺍﻟﺠﺯﺍﺌﺭ ﻻ ﻴﻤﻜﻥ ﺃﻥ ﻴﺘﻡ ﻋﻥ ﻁﺭﻴـﻕ‬

‫ﺍﻟﻤﻘﻭﻟﺔ ﺍﻟﻔﻴﺒﺭﻴﺔ ﻓﻲ ﻫﺫﺍ ﺍﻟﺼﺩﺩ ‪ ،‬ﺒﺴﺒﺏ ﺍﺸﺘﺭﺍﻜﻬﻤﺎ ﻓﻲ ﺍﻟﻤﺫﻫﺏ ﺍﻟﻌﻘﺎﺌﺩﻱ ‪.‬ﻭﻋﻠﻴﻪ ﻓﺈﻨﻪ‬

‫ﻻ ﻟﻠﻔﻌﺎﻟﻴﺔ ﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﻟﺩﻯ ﺇﺒﺎﻀﻴﺔ ﺠﻨـﻭﺏ‬ ‫ﻥ ﺍﻟﺘﻔﺴﻴﺭ ﺍﻷﻜﺜﺭ ﻗﺒﻭ ﹰ‬ ‫ﻤﻥ ﺍﻟﺭﺍﺠﺢ ﺍﻟﻘﻭل ﺒﺄ ّ‬

‫ﻥ ﺇﺒﺎﻀﻴﺔ ﺠﻨﻭﺏ ﺍﻟﺠﺯﺍﺌﺭ ﻫﻡ ﺃﻗﻠﻴﺔ ﻤﺫﻫﺒﻴﺔ ﺘﺭﻴﺩ‬ ‫ﺍﻟﺠﺯﺍﺌﺭ ﻤﻘﺎﺭﻨﺔ ﺒﺈﺒﺎﻀﻴﺔ ﻋﻤﺎﻥ ﻫﻭ ﺃ ّ‬

‫ﺍﻟﺤﻔﺎﻅ ﻋﻠﻲ ﻭﺠﻭﺩﻫﺎ ﺍﻟﻤﺘﻤﻴﺯ ‪،‬ﻟﺫﻟﻙ ﺘﻔﺠﺭﺕ ﻓﻴﻬﺎ ﻁﺎﻗﺎﺕ ﺍﻟﺴﻌﻲ ﻟﻠﺤﻔﺎﻅ ﻋﻠﻲ ﺘﻤﺎﺴﻜﻬﺎ‬

‫ﺍﻟﺩﺍﺨﻠﻲ ﺍﻟﺘﻲ ﺃﻓﻀﺕ ﺒﻬﺎ ﺇﻟﻲ ﺴﻠﻭﻙ ﻨﻤﻁ ﺍﻹﻨﺘﺎﺝ ﺍﻟﺭﺃﺴﻤﺎﻟﻲ)‪ .(1‬ﻭﻗﺩ ﺒﻴّﻥ ﺭﻭﺩﻨﺴﻭﻥ ﺃﻥ‬

‫ﻤﺜﺎل ﺇﺒﺎﻀﻴﺔ ﺠﻨﻭﺏ ﺍﻟﺠﺯﺍﺌﺭ ﻴﺠﻌل ﻤﻥ ﺍﻟﻤﻘﻭﻟﺔ ﺍﻟﻔﻴﺒﺭﻴﺔ ﺍﻟﺘﻲ ﺭﺒﻁﺕ ﺒﻴﻥ ﻨﻭﻉ ﺨﺎﺹ‬

‫ﻤﻥ ﺍﻟﻌﻘﻼﻨﻴﺔ ﻭﺒﻴﻥ ﺍﻟﺘﻁﻭﺭ ﺍﻟﺭﺃﺴﻤﺎﻟﻲ ﻓﻲ ﺃﻭﺭﻭﺒﺎ ﺩﻋﻭﻯ ﻤﻥ ﻏﻴـﺭ ﺩﻟﻴـل ‪ .‬ﻭﻴـﺭﻯ‬ ‫ﺭﻭﺩﻨﺴﻭﻥ ﺃﻨﻨﺎ ﺇﺫﺍ ﺃﺠﻠﻨﺎ ﺍﻟﻨﻅﺭ ﻓﻲ ﺘﻠﻙ ﺍﻟﻌﻘﻼﻨﻴﺔ ﻭﻤﻼﻤﺤﻬﺎ ﺍﻟﻤﺨﺘﻠﻔﺔ ﺭﺒﻤﺎ ﻴﻤﻜﻨﻨﺎ ﺍﻟﻘﻭل‬

‫ﻥ ﺘﻠﻙ‬ ‫ﺒﺄﻨﻬﺎ ﺭﺒﻤﺎ ﻜﺎﻨﺕ ﻨﺘﻴﺠﺔ ﻤﺼﺎﺤﺒﺔ ﻟﻠﺘﻁﻭﺭ ﺍﻟﺭﺃﺴﻤﺎﻟﻲ ﻭﻟﻴﺴﺕ ﺴﺒﺒﹰﺎ ﻟﻪ ‪ .‬ﺒﻤﻌﻨﻰ ﺃ ّ‬

‫ﺍﻟﻌﻘﻼﻨﻴﺔ ﺇﻨﻤﺎ ﻫﻲ ﻨﺎﺘﺞ ﺍﻟﺒﻨﻰ ﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﺍﻟﺴﺎﺌﺩﺓ ﻭﻟﻴﺴﺕ ﺴﺒﺒﹰﺎ ﻤﺒﺎﺸﺭﹰﺍ ﻓﻲ ﻭﺠﻭﺩﻫﺎ ﻜﻤﺎ‬ ‫ﺫﻫﺏ ﻓﻴﺒﺭ)‪.(2‬‬

‫ﻻ ﺸﻙ ﺃﻨﻪ ﺒﻌﺩ ﺍﻟﺘﺤﻠﻴل ﺍﻟﺴﺎﺒﻕ ﻷﻁﺭﻭﺤﺎﺕ ﻋﻠﻡ ﺍﻻﺠﺘﻤﺎﻉ ﺍﻟﺩﻭﺭﻜﺎﻴﻤﻲ ﻭﻋﻠـﻡ‬

‫ﺍﻻﺠﺘﻤﺎﻉ ﺍﻟﻔﻴﺒﺭﻱ ﺜﻡ ﻤﺤﺎﻭﻻﺕ ﺍﻟﺘﻭﻓﻴﻕ ﺒﻴﻨﻬﻤﺎ ﻋﻠﻲ ﻴﺩ ﺒﺎﺭﺴﻭﻥ‬

‫)‪(3‬‬

‫ﻋﻥ ﻁﺭﻴﻕ ﺍﻟﺠﻤﻊ‬

‫ﺒﻴﻥ ﺍﻟﻤﻔﺎﻫﻴﻡ ﺍﻟﻭﻅﻴﻔﻴﺔ ﻭﺍﻟﺒﻨﻴﻭﻴﺔ ‪ ،‬ﻜل ﻫﺫﻩ ﻗﺩ ﺃﺜﺭﺕ ﻓﻲ ﺯﻭﺍﻴﺎ ﺍﻟﻨﻅﺭ ﺇﻟـﻲ ﺍﻟﻅـﺎﻫﺭﺓ‬

‫ﺍﻟﺩﻴﻨﻴﺔ ﻭﻜﺫﻟﻙ ﻓﺈﻨﻬﺎ ﻗﺩ ﻋﺒﺭﺕ ﻋﻥ ﺃﺸﻜﺎل ﺍﻟﺘﻁﻭﺭ ﺍﻟﺩﻴﻨﻲ ﻓـﻲ ﺍﻟﺘـﺭﺍﺙ ﺍﻟﻴﻬـﻭﺩﻱ –‬ ‫ﺍﻟﻤﺴﻴﺤﻲ ﻓﻲ ﺇﻁﺎﺭ ﺍﻟﻤﻘﻭﻻﺕ ﺍﻟﻌﻠﻤﺎﻨﻴﺔ ﻭﻤﺤﺎﻭﻻﺕ ﺘﻁﻭﻴﺭ "ﺩﻴﻥ ﺍﺠﺘﻤـﺎﻋﻲ " ‪“Civil‬‬

‫)‪(1‬‬ ‫)‪(2‬‬ ‫)‪(3‬‬

‫ﺍﻟﻤﺭﺠﻊ ﺍﻟﺴﺎﺒﻕ ‪ ،‬ﺹ ‪.116‬‬ ‫ﺍﻟﻤﺭﺠﻊ ﺍﻟﺴﺎﺒﻕ ‪ ،‬ﺹ ‪.115‬‬ ‫‪Milbank, Theology & Sociology. P. 106-110‬‬

‫ﻋﻠﻡ ﺍﻻﺠﺘﻤﺎﻉ ﺍﻟﺩﻴﻨﻲ ﻭﻋﻠﻭﻡ ﺍﻟﻭﺤﻲ ﻭﺍﻟﺘﺭﺍﺙ‬

‫ﺩ‪ .‬ﺇﺒﺭﺍﻫﻴﻡ ﻤﺤﻤﺩ ﺯﻴﻥ‬

‫ﻥ ﻤﻨـﺎﻫﺞ‬ ‫‪ Religion‬ﻴﺤل ﻤﺤل ﺍﻟﻤﻘﻭﻻﺕ ﺍﻟﻤﺴﻴﺤﻴﺔ ﺍﻟﺘﺎﺭﻴﺨﻴﺔ ‪ .‬ﻭﻜﻤﺎ ﺒﺩﺍ ﻭﺍﻀﺤﹰﺎ ﻓﺈ ّ‬ ‫ﻋﻠﻡ ﺍﻻﺠﺘﻤﺎﻉ ﺍﻟﺩﻴﻨﻲ ﻗﺩ ﺍﺴﺘﺨﺩﻤﺕ ﻓﻲ ﻓﻬﻡ ﺍﻹﺴﻼﻡ ﻭﻓﻬﻡ ﻤﺠﺘﻤﻌﺎﺕ ﺍﻟﻤﺴﻠﻤﻴﻥ)‪.(4‬‬

‫ﻭﻟﻌﻠﻪ ﻤﻥ ﻨﺎﻓﻠﺔ ﺍﻟﻘﻭل ﺍﻟﺘﺄﻜﻴﺩ ﻋﻠﻲ ﺃﻥ ﻫﺫﻩ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﺘﻲ ﺍﺴﺘﺨﺩﻤﺕ ﻤﻨﺎﻫﺞ ﻋﻠﻡ‬

‫ﺍﻻﺠﺘﻤﺎﻉ ﺍﻟﺩﻴﻨﻲ ﻗﺩ ﺤﻤﻠﺕ ﻤﻌﻬﺎ ﻜل ﺍﻟﻤﻴﺯﺍﺕ ﺍﻟﻤﻨﻬﺠﻴﺔ ﻀﺩ ﺍﻟﺩﻴﻥ ﻋﻠﻲ ﻭﺠﻪ ﺍﻟﻌﻤـﻭﻡ‬

‫ﺒﺴﺒﺏ ﺍﻟﻤﻨﻁﻠﻘﺎﺕ ﺍﻟﻭﻀﻌﻴﺔ ﺍﻟﺘﻲ ﺍﺭﺘﻜﺯﺕ ﻋﻠﻴﻬﺎ ﺃﻭ ﺒﺴـﺒﺏ ﺍﻟﺘﻤﻴـﺯ ﺍﻟﻌﻨﺼـﺭﻱ ﺃﻭ‬

‫ﺍﻟﺤﻀﺎﺭﻱ ‪ .‬ﺒﺎﻹﻀﺎﻓﺔ ﺇﻟﻲ ﺃﻥ ﺍﻟﺘﺎﺭﻴﺦ ﺍﻟﻔﻜﺭﻱ ﺍﻟﻐﺭﺒﻲ ﻗﺩ ﻭﺴﻡ ﺘﻠﻙ ﺍﻟﻤﻨﺎﻫﺞ ﺒﺴـﻤﺎﺘﻪ‬

‫ﺍﻟﻭﺍﻀﺤﺔ ﺍﻟﻤﺘﻤﺜﻠﺔ ﺇﻤﺎ ﻓﻲ ﺍﻟﻔﻠﺴﻔﺔ ﺍﻟﺒﺭﺍﻏﻤﺎﺘﻴﺔ ﺃﻭ ﺍﻟﻔﻠﺴﻔﺔ ﺍﻷﻟﻤﺎﻨﻴﺔ ‪ .‬ﻭﻟـﺫﻟﻙ ﻓـﺈﻥ ﺃﻱ‬

‫ﻤﺤﺎﻭﻟﺔ ﻟﺘﺤﻘﻴﻕ ﻨﻘﺩ ﻤﻥ ﻤﻨﻁﻠﻘﺎﺕ ﺇﺴﻼﻤﻴﺔ ﻟﻼﺴﺘﻔﺎﺩﺓ ﻤﻥ ﻫﺫﻩ ﺍﻟﻤﻨﺎﻫﺞ ﻭﺇﻋﺎﺩﺓ ﺘﺄﺼﻴﻠﻬﺎ‬

‫ﻟﻔﻬﻡ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻟﺩﻴﻨﻴﺔ ﻻ ﺒﺩ ﺃﻥ ﻴﻨﺠﺯ ﺇﻤﻜﺎﻨﻴﺔ ﺍﻟﻔﺼل ﺒﻴﻥ ﺍﻷﻴﺩﻴﻭﻟﻭﺠﻴﺔ ﻭﺍﻟﻌﻠﻡ‬

‫ﻓﻲ ﻫﺫﺍ ﺍﻟﻤﻀﻤﺎﺭ ‪ .‬ﻭﻋﻠﻴﻪ ﻫل ﻴﻤﻜﻥ ﺍﻹﺠﺎﺒﺔ ﻋﻠﻲ ﺍﻟﺴﺅﺍل ‪ :‬ﻤﺎ ﻤﺩﻱ ﺇﻤﻜﺎﻨﻴﺔ ﺍﻟﺘﻔﺭﻗـﺔ‬

‫ﻥ ﻫﺫﻩ ﻤﻥ ﺍﻷﺴﺌﻠﺔ ﺍﻟﻤﻴﺘﺔ‬ ‫ﺒﻴﻥ ﺍﻟﻌﻠﻡ ﻭﺍﻷﻴﺩﻴﻭﻟﻭﺠﻴﺎ ﻓﻲ ﻤﺠﺎل ﻋﻠﻡ ﺍﻻﺠﺘﻤﺎﻉ ﺍﻟﺩﻴﻨﻲ‪ ،‬ﺃﻡ ﺃ ّ‬

‫ﺍﻟﺘﻲ ﻻ ﺘﺤﺩﺙ ﺘﻘﺩﻤﹰﺎ ﺇﻴﺠﺎﺒﻴﹰﺎ ﻓﻲ ﻫﺫﺍ ﺍﻟﺼﺩﺩ‪.‬‬

‫ﻥ ﺍﻟﻨﻅﺭ ﺇﻟﻲ ﺍﻟﺴﺅﺍل ﺍﻟﺴﺎﺒﻕ ﻴﻘﺘﻀﻲ ﻭﻋﻴﹰﺎ ﻋﻤﻴﻘﹰﺎ ﺒﺈﺸﻜﺎﻟﻴﺎﺕ ﺍﻟﻼﻫﻭﺕ ﻭﻋﻠـﻡ‬ ‫ﺇّ‬

‫ﺍﻻﺠﺘﻤﺎﻉ ﺍﻟﺩﻴﻨﻲ ﻓﻲ ﺍﻟﺤﻀﺎﺭﺓ ﺍﻟﻐﺭﺒﻴﺔ ﻭﻜﻴﻑ ﺃﻥ ﺤﻭﺍﺭ ﺍﻟﻘﻭﺓ ﻭﺍﻟﻤﻌﺭﻓﺔ ﻗﺩ ﺍﻨﺘﺞ ﻋﻠـﻡ‬

‫ﻼ ﻋﻥ ﺍﻟﻼﻫﻭﺕ ﺍﻟﻤﺴﻴﺤﻲ ﻓﻲ ﻓﻬﻡ ﺍﻟﺠﺎﻨـﺏ ﺍﻟـﻭﺍﻗﻌﻲ‬ ‫ﺍﻻﺠﺘﻤﺎﻉ ﺍﻟﺩﻴﻨﻲ ﻓﻲ ﺍﻟﻐﺭﺏ ﺒﺩﻴ ﹰ‬

‫ﻭﺍﻟﻌﻤﻠﻲ ﻟﻠﺘﺩﻴﻥ ‪ .‬ﻭﻟﻨﺎ ﺃﻥ ﻨﺘﺴﺎﺀل ﻫل ﺒﺎﻹﻤﻜﺎﻥ ﻨﺸﻭﺀ ﻋﻠﻡ ﺍﺠﺘﻤﺎﻉ ﺩﻴﻨـﻲ ﻓـﻲ ﻅـل‬

‫ﺍﻟﺤﻀﺎﺭﺓ ﺍﻹﺴﻼﻤﻴﺔ ﻜﻤﺎ ﺤﺩﺙ ﻓﻲ ﺍﻟﺤﻀﺎﺭﺓ ﺍﻟﻐﺭﺒﻴﺔ ‪ ،‬ﻓﻤﺜل ﻫـﺫﻩ ﺍﻷﺴـﺌﻠﺔ ﺍﻟﺘـﻲ‬ ‫ﺘﺘﻔﺭﻉ ﻋﻥ ﺍﻟﺴﺅﺍل ﺍﻟﺴﺎﺒﻕ ﺘﻌﻴﻥ ﻋﻠﻲ ﻓﻬﻡ ﺍﻷﺒﻌﺎﺩ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻟﻌﻤﻠﻴﺔ ﻟﻠﺩﺨﻭل ﻓﻲ ﺤـﻭﺍﺭ‬ ‫ﻋﻠﻤﻲ ﻤﻔﻴﺩ ﻤﻊ ﻤﻨﺠﺯﺍﺕ ﺍﻟﺤﻀﺎﺭﺓ ﺍﻟﻐﺭﺒﻴﺔ ﺍﻟﻌﻠﻤﻴﺔ ‪ .‬ﻫﺫﺍ ﺍﻟﻭﻋﻲ ﺒﺎﻟﺘـﺎﺭﻴﺦ ﺍﻟﺜﻘـﺎﻓﻲ‬

‫ﻭﺍﻟﻔﻜﺭﻱ ﻟﻌﻠﻡ ﺍﻻﺠﺘﻤﺎﻉ ﺍﻟﺩﻴﻨﻲ ﻓﻲ ﺍﻟﻐﺭﺏ ﻴﻌﻴﻥ ﻜﺜﻴﺭﹰﺍ ﻓﻲ ﺍﺘﺨﺎﺫ ﺍﻟﻤﻭﺍﻗـﻑ ﺍﻟﻌﻠﻤﻴـﺔ‬

‫ﺍﻟﺼﺎﺌﺒﺔ ﻓﻲ ﺍﻟﺘﻌﺎﻤل ﻤﻌﻪ ﻜﺘﺭﺍﺙ ﺇﻨﺴﺎﻨﻲ ﻟﻪ ﻤﻨﻁﻠﻘﺎﺕ ﺇﻴﺩﻟﻭﺠﻴﺔ ﻻﺒﺩ ﻤﻥ ﺍﻟﺘﻨﺒـﻪ ﺇﻟﻴﻬـﺎ‬ ‫)‪Watt, W.M. “Pre- Islamic Arabian Religion in the Qur’an" Islamic (4‬‬ ‫‪Studies Vol.. XV 1976. Schacht. An introduction to Islamic Law, Oxford,‬‬ ‫‪Oxford University Press, 1964.‬‬

‫ﺘﻔﻜﱡﺭ ‪،‬ﻤﺠﻠﺩ )‪ ،(3‬ﻋﺩﺩ )‪ 2001 ،(1‬ﻡ‪1422 /‬ﻫـ‬

‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ‬

‫ﺏ ﻗﻀـﻴﺔ‬ ‫ﺨﺎﺼﺔ ﻭﺃﻥ ﺩﻋﻭﻯ ﺍﻟﺘﻜﺎﻤل ﺍﻟﻤﻌﺭﻓﻲ ﺒﻴﻥ ﻤﻭﻀﻭﻉ ﺍﻟﻌﻠﻡ ﻭﻤﻨﻬﺠﻪ ﻫـﻲ ﻟـ ّ‬ ‫ﺍﻷﺴﻠﻤﺔ ‪ ،‬ﻭﻋﻠﻴﻪ ﻓﻜﺜﻴﺭﹰﺍ ﻤﺎ ﻴﻨﺘﻬﻲ ﺍﻷﻤﺭ ﺒﻤﻘﻭﻻﺕ ﺍﻷﺴﻠﻤﺔ ﻓﻲ ﻫﺫﺍ ﺍﻟﺼـﺩﺩ ﺒـﺎﻟﻘﻭل‬

‫ﺒﺄﻫﻤﻴﺔ ﺘﺤﺭﻴﺭ ﺍﻟﻌﻠﻡ ﻤﻥ ﻤﻨﻁﻠﻘﺎﺘﻪ ﻏﻴﺭ ﺍﻹﺴﻼﻤﻴﺔ ‪ ،‬ﻭﻟﻜﻥ ﻜﻴﻑ ﻴﺤﺩﺙ ﺫﻟﻙ ﺍﻟﺘﺤﺭﺭ ﺃﻭ‬

‫ﻓﻙ ﺍﻻﺭﺘﺒﺎﻁ ﻓﺫﻟﻙ ﻤﺭﺒﻁ ﺍﻟﻔﺭﺱ ﻭﻫﻭ ﻤﺎ ﻴﺠﺏ ﺍﻟﺘﺭﻜﻴﺯ ﻋﻠﻴـﻪ ﻓـﻲ ﻫـﺫﻩ ﺍﻟﻤﺭﺤﻠـﺔ‬ ‫ﺍﻟﻌﻠﻤﻴﺔ‪.‬‬

‫ﻴﺴﺘﺭﻋﻲ ﺍﻻﻨﺘﺒﺎﻩ ﻤﺤﺎﻭﻟﺔ ﺍﻟﻔﺎﺭﻭﻗﻲ ﺍﻟﻤﺒﻜﺭﺓ ﻟﻠﺘﻨﻅﻴﺭ ﻹﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ﻭﺍﻟﺘـﻲ‬

‫ﺠﺎﺀﺕ ﺘﻜﻤﻠﺔ ﻟﺠﻬﻭﺩ ﺴﺎﺒﻘﺔ ﻟﺨﺼﻬﺎ ﺍﻟﻔﺎﺭﻭﻗﻲ ﻓﻲ ﻜﺘﺎﺒﻪ ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓـﺔ)‪ ،(1‬ﻭﺍﻟـﺫﻱ‬

‫ﺒﻴﻥ ﻓﻴﻪ ﺍﻟﺨﻁﻭﺍﺕ ﺍﻟﻼﺯﻤﺔ ﻟﺘﺤﻘﻴﻕ ﺍﻷﺴﻠﻤﺔ ‪ .‬ﻭﻗﺩ ﺴﻌﻰ ﺍﻟﻔﺎﺭﻭﻗﻲ ﻟﺒﻴﺎﻥ ﺃﻥ ﺠـﻭﻫﺭ‬

‫ﺍﻟﻤﻘﻭﻻﺕ ﺍﻹﺴﻼﻤﻴﺔ ﻻ ﻴﺘﻨﺎﻗﺽ ﻤﻊ ﺍﻟﻌﻘﻼﻨﻴﺔ ﺍﻟﺭﺸﻴﺩﺓ ﻭﻻ ﻴﺤﺠﺭ ﺍﻟﻔﻜﺭ ﺍﻟﻨﻘﺩﻱ ﺍﻟﺜﺎﻗﺏ‬

‫‪ .‬ﻭﻋﻠﻴﻪ ﻓﺈﻥ ﺍﻷﻫﺩﺍﻑ ﺍﻟﺒﻌﻴﺩﺓ ﻟﻌﻤﻠﻴﺔ ﺍﻷﺴﻠﻤﺔ ﺇﻨﻤﺎ ﺘﺴﻌﻲ ﻹﻨﺘﺎﺝ ﻭﺇﺼـﺩﺍﺭ ﺍﻟﻤﻌﺭﻓـﺔ‬ ‫ﻥ ﻤﺤﺎﻭﻟـﺔ ﺨﻠـﻊ‬ ‫ﻭﺍﻟﺘﺭﺍﺙ ﺍﻹﻨﺴﺎﻨﻲ ﺍﻟﻤﻌﺭﻓﻲ ﻤﻥ ﻤﻨﻁﻠﻕ ﺇﺴﻼﻤﻲ )‪ .(1‬ﻭﻋﻠﻲ ﺫﻟﻙ ﻓﺈ ّ‬

‫ﺍﻟﻘﺩﺍﺴﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻋﻠﻲ ﺍﻟﻤﻌﺎﺭﻑ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻭﺇﻤﻜﺎﻨﻴﺔ ﺇﻨﺘﺎﺝ ﻤﻌﺎﺭﻑ ﺇﻨﺴﺎﻨﻴﺔ ﻤﻌﺎﺼـﺭﺓ‬ ‫ﻼ ﻤﻥ ﺍﻟﺒﺎﺤﺜﻴﻥ ﻭﻫﻴﺌﺎﺕ ﻭﻤﺅﺴﺴﺎﺕ ﻋﻠﻤﻴﺔ‬ ‫ﻭﻓﻘﺎ ﻟﻠﺭﺅﻴﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻟﻬﻭ ﻋﻤل ﻴﺘﻁﻠﺏ ﺠﻴ ﹰ‬

‫ﻤﺘﻨﻭﻋﺔ ﻜﻠﻬﺎ ﺘﻌﻤل ﻟﺘﻌﺒﻴﺩ ﺍﻟﻁﺭﻴﻕ ﻹﻨﺠﺎﺯ ﺫﻟـﻙ ﺍﻟﻤﺸـﺭﻭﻉ ‪ .‬ﻭﻻ ﺸـﻙ ﺃﻥ ﻤﻌﻨـﻲ‬

‫"ﺍﻷﺴﻠﻤﺔ" ﺃﻭ "ﺍﻟﺘﺄﺼﻴل " ﻻ ﻴﻌﻨﻲ ﺒﺄﻱ ﺤﺎل ﻤﻥ ﺍﻷﺤﻭﺍل ﺘﻐﻴﻴﺭ ﺍﻹﺴﻼﻡ ﻭﻓﻘﹰﺎ ﻟﻠـﺭﺅﻯ‬

‫ﺍﻟﻤﻌﺎﺼﺭﺓ ﻭﻟﻜﻥ "ﺇﻋﺎﺩﺓ ﺘﻌﺭﻴﻑ ﻭﺘﺭﺘﻴﺏ ﺍﻟﻤﻌﻠﻭﻤﺎﺕ ﻭﻤﺭﺍﺠﻌﺔ ﻁﺭﺍﺌﻕ ﺍﻟﺘﻔﻜﻴـﺭ ﻓـﻲ‬

‫ﺘﻘﻭﻴﻡ ﻭﺘﺭﺘﻴﺏ ﺍﻟﻤﻌﻠﻭﻤﺎﺕ ﻭﺍﻟﻤﻌﺎﺭﻑ ‪ ..‬ﻭﻜل ﺫﻟﻙ ﺍﻟﻌﻤل ﻴﻘﺼﺩ ﺒﻪ ﺃﻥ ﺘﺜـﺭﻱ ﺘﻠـﻙ‬

‫ﻥ‬ ‫ﺍﻟﻨﻅﻡ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺭﺅﻴﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻭﻤﻥ ﺜﻡ ﺘﻌﻤل ﻋﻠﻰ ﺨﺩﻤﺔ ﺍﻹﺴﻼﻡ ")‪ ،(2‬ﻭﺒﺎﻟﺘﺎﻟﻲ ﻓـﺈ ّ‬

‫ﺫﻟﻙ ﺍﻟﺠﻬﺩ ﻤﻥ ﺍﻟﻨﺎﺤﻴﺔ ﺍﻟﻤﻌﺭﻓﻴﺔ ﺍﻟﻤﻨﻬﺠﻴﺔ ﺴﻴﻔﻀﻲ ﺇﻟﻲ ﺍﺴﺘﺒﺩﺍل ﺍﻟﻤﻘﻭﻻﺕ ﻭﺍﻟﻤﻨﻁﻠﻘﺎﺕ‬

‫ﺍﻟﻐﺭﺒﻴﺔ ﺒﺎﻟﻤﻘﻭﻻﺕ ﺍﻹﺴﻼﻤﻴﺔ ﻤﺜل "ﻭﺤﺩﺓ ﺍﻟﻤﻌﺭﻓﺔ ‪ ،‬ﻭﻭﺤﺩﺓ ﺍﻟﺤﻕ ‪ ،‬ﻭﻭﺤﺩﺓ ﺍﻹﻨﺴـﺎﻨﻴﺔ‬

‫)‪(1‬‬ ‫)‪(1‬‬ ‫)‪(2‬‬

‫‪Al-Faruqi, I.R. Islamization of Knowledge, IIIT, 1402/1982, P15.‬‬ ‫ﺍﻟﻤﺭﺠﻊ ﺍﻟﺴﺎﺒﻕ ‪ ،‬ﺹ‪.15‬‬ ‫ﺍﻟﻤﺭﺠﻊ ﺍﻟﺴﺎﺒﻕ ﺹ ‪.15‬‬

‫ﻋﻠﻡ ﺍﻻﺠﺘﻤﺎﻉ ﺍﻟﺩﻴﻨﻲ ﻭﻋﻠﻭﻡ ﺍﻟﻭﺤﻲ ﻭﺍﻟﺘﺭﺍﺙ‬

‫ﺩ‪ .‬ﺇﺒﺭﺍﻫﻴﻡ ﻤﺤﻤﺩ ﺯﻴﻥ‬

‫ﻥ ﺍﻟﻐﺎﻴﺔ ﻤﻥ ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ﻋﻨﺩ ﺍﻟﻔﺎﺭﻭﻗﻲ ﺍﺴﺘﺌﻨﺎﻑ‬ ‫ﻭﻭﺤﺩﺍﻨﻴﺔ ﺍﷲ … )‪ .(3‬ﻭﻋﻠﻴﻪ ﻓﺈ ّ‬

‫ﺍﻟﻤﻌﺎﺭﻑ ﻋﻠﻲ ﺃﺴﺎﺱ ﺍﻟﺭﺅﻴﺔ ﺍﻹﺴﻼﻤﻴﺔ‪.‬‬

‫ﻤﻥ ﺍﻟﻤﻌﻠﻭﻡ ﺃﻥ ﻤﺩﺭﺴﺔ ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ﻟﻡ ﺘﻘﻑ ﻋﻨﺩ ﺠﻬﺩ ﺍﻟﻔﺎﺭﻭﻗﻲ ﻭﺇﻨﻤﺎ ﺒﻨﺕ‬

‫ﻋﻠﻴﻪ ﻭﺨﻠﺼﺕ ﺇﻟﻲ ﻤﺤﺎﻭﻻﺕ ﺠﺩﻴﺩﺓ ﻓﻲ ﺇﻋﺎﺩﺓ ﺍﻟﻨﻅﺭ ﻓﻲ ﺍﻟﺘﺭﺍﺙ ﺍﻹﺴـﻼﻤﻲ ﻨﻔﺴـﻪ‬ ‫ﻭﺍﻟﺩﻋﻭﺓ ﺇﻟﻲ ﺇﻋﺎﺩﺓ ﺒﻨﺎﺀ ﺍﻟﻤﻨﻬﺠﻴﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻭﻓﻘﹰﺎ ﻟﻤﻨﻬﺠﻴﺔ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻤﻌﺭﻓﻴـﺔ ﺍﻟﻘﺎﺌﻤـﺔ‬

‫ﻋﻠﻲ ﺍﻟﺠﻤﻊ ﺒﻴﻥ ﺍﻟﻘﺭﺍﺀﺘﻴﻥ ﺜﻡ ﺍﻟﻌﻤل ﻋﻠﻲ ﺇﻋﺎﺩﺓ ﺒﻨﺎﺀ ﺍﻟﺭﺅﻴﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻟﻜﻠﻴـﺔ ﻭﻓﻘـﹰﺎ‬

‫ﻟﻠﻤﺤﺎﻭﺭ ﺍﻟﺴﺘﺔ ﺍﻟﺘﻲ ﺍﻗﺘﺭﺤﻬﺎ ﺍﻟﺸﻴﺦ ﻁﻪ ﺠﺎﺒﺭ ﺍﻟﻌﻠﻭﺍﻨﻲ ‪ .‬ﻭﺴﻨﺤﺎﻭل ﺍﻟﺭﺒﻁ ﺒﻴﻥ ﻨﺘـﺎﺌﺞ‬

‫ﻫﺫﻩ ﺍﻟﺩﺭﺍﺴﺔ ﻭﺘﻠﻙ ﺍﻟﺘﻁﻭﺭﺍﺕ ﻓﻲ ﺨﺎﺘﻤﺔ ﺍﻟﺒﺤﺙ‪ .‬ﻭﻟﻜﻥ ﻻ ﺒﺩ ﻤﻥ ﺍﻟﺘﻨﻭﻴـﻪ ﺒﺄﻨﻨـﺎ ﺇﺫﺍ‬

‫ﺍﺘﺒﻌﻨﺎ ﺍﻟﺨﻁﻭﺍﺕ ﺍﻟﻤﻨﻬﺠﻴﺔ ﺍﻟﺘﻲ ﺍﻗﺘﺭﺤﻬﺎ ﺍﻟﻔﺎﺭﻭﻗﻲ ﻓﻲ ﻜﺘﺎﺒـﻪ ﺇﺴـﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓـﺔ‬

‫)‪(1‬‬

‫ﻴﻤﻜﻨﻨﺎ ﺍﻟﻘﻭل ﺒﺄﻨﻪ ﻤﻥ ﺍﻟﺼﻌﻭﺒﺔ ﺒﻤﻜﺎﻥ ﺍﻟﺘﻔﺭﻗﺔ ﺒﻴﻥ ﻤﺎ ﻫﻭ ﻋﻠﻤﻲ ﻭﻤﺎ ﻫﻭ ﺇﻴـﺩﻴﻭﻟﻭﺠﻲ‬

‫ﻓﻲ ﻤﺠﺎل ﻋﻠﻡ ﺍﻻﺠﺘﻤﺎﻉ ﺍﻟﺩﻴﻨﻲ ﺒﺴﺒﺏ ﺍﻟﺘﺩﺍﺨل ﺍﻹﻴﺩﻴﻭﻟﻭﺠﻲ ﺍﻟﻜﺜﻴﻑ ﻭﻁﺒﻴﻌـﺔ ﻨﺸـﺄﺓ‬ ‫ﺍﻟﻌﻠﻡ ﻓﻲ ﺍﻟﻐﺭﺏ ﻭﺨﺎﺼﺔ ﺤﻴﻨﻤﺎ ﻁﺒﻕ ﻫﺫﺍ ﺍﻟﻤﻨﻬﺞ ﻟﺩﺭﺍﺴﺔ ﺍﻹﺴﻼﻡ ﻜـﺩﻴﻥ‬

‫)‪(2‬‬

‫ﺤـﺎﻭل‬

‫ﺍﻟﺩﺍﺭﺴﻭﻥ ﺍﻟﻨﻅﺭ ﺇﻟﻴﻪ ﺒﻤﻨﻅﺎﺭ ﺍﻟﺘﺭﺍﺙ ﺍﻟﻴﻬﻭﺩﻱ ﺍﻟﻤﺴـﻴﺤﻲ ‪ .‬ﻭﺍﻟﺤـﺎل ﻜـﺫﻟﻙ ﻓـﺈﻥ‬

‫ﻤﺤﺎﻭﻻﺕ ﺍﻷﺴﻠﻤﺔ ﻓﻲ ﻫﺫﺍ ﺍﻟﻤﺠﺎل ﻻ ﺘﻌﺩﻭ ﺃﻥ ﺘﻜﻭﻥ ﻤﺤﺎﻭﻻﺕ ﻨﻘﺩﻴﺔ ﺘﺼﺤﻴﺤﻴﺔ ﻓـﻲ‬

‫ﺍﻟﻤﻘﺎﻡ ﺍﻷﻭل ﻭﻴﺒﺩﻭ ﺃﻨﻬﺎ ﻟﻥ ﺘﺒﺭﺡ ﻫﺫﺍ ﺍﻟﻤﻘﺎﻡ ﻗﻴﺩ ﺸﺒﺭ ‪ .‬ﻟﻜﻨﻨﺎ ﻨﻘـﻭل ‪ :‬ﺇﻥ ﺍﻟﺩﺭﺍﺴـﺎﺕ‬

‫ﺍﻟﺘﻲ ﻋﻨﻴﺕ ﺒﻔﻬﻡ ﻤﺠﺘﻤﻌﺎﺕ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻻﺸﻙ ﺃﻥ ﺒﻌﻀﻬﺎ ﻗﺩ ﺍﺘﺴﻡ ﺒﺎﻟﻤﻭﻀﻭﻋﻴﺔ ﻭﺍﻟﺩﻗـﺔ‬ ‫ﻭﻋﺭﻓﻨﺎ ﺒﺠﻭﺍﻨﺏ ﻜﺜﻴﺭﺓ ﻤﻬﻤﺔ ﻓﻲ ﻓﻬﻡ ﻤﺠﺘﻤﻌﺎﺘﻨﺎ ﺇﺯﺍﺀ ﺍﻵﺨﺭ ‪ .‬ﻭﻟﻜﻨﻬﺎ ﻜﺫﻟﻙ ﺘﺤﺘﺎﺝ ﺇﻟﻲ‬ ‫ﻤﺤﺎﻭﻟﺔ ﺠﺭﻫﺎ ﺇﻟﻲ ﻤﻨﻬﺞ ﺍﻟﻨﻅﺭ ﺇﻟﻲ ﻤﺠﺘﻤﻌﺎﺕ ﺍﻟﻤﺴﻠﻤﻴﻥ ﺘﺤﺕ ﺇﻁﺎﺭ ﻤﻔﻬﻭﻡ ﺍﻷﻤـﺔ ‪،‬‬

‫ﺍﻟﺫﻱ ﺫﻫﻠﺕ ﻋﻨﻪ ﻜﺜﻴﺭ ﻤﻥ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﺘﻲ ﺃُﻨﺠﺯﺕ ﻓﻲ ﺍﻟﻐﺭﺏ ﻋﻥ ﻤﺠﺘﻤﻌﺎﺕ ﺍﻟﻤﺴﻠﻤﻴﻥ‬ ‫ﺍﻟﻤﻌﺎﺼﺭﺓ‪.‬‬

‫)‪(3‬‬ ‫)‪(1‬‬ ‫)‪(2‬‬

‫ﺍﻟﻤﺭﺠﻊ ﺍﻟﺴﺎﺒﻕ ‪،‬ﺹ ‪.15‬‬ ‫ﺍﻟﻤﺭﺠﻊ ﺍﻟﺴﺎﺒﻕ ‪ ،‬ﺹ ‪.48‬‬ ‫‪Gibb, A.R.H., Studies on the Civilization of Islam, Boston, 1962.‬‬

‫ﺘﻔﻜﱡﺭ ‪،‬ﻤﺠﻠﺩ )‪ ،(3‬ﻋﺩﺩ )‪ 2001 ،(1‬ﻡ‪1422 /‬ﻫـ‬

‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ‬

‫ﻭﻻ ﺸﻙ ﺃﻥ ﻤﻔﻬﻭﻡ ﺍﻷﻤﺔ ﻀﺭﻭﺭﻱ ﻜﺈﻁﺎﺭ ﺠﺎﻤﻊ ﻟﻔﻬﻡ ﺍﻟﺘﺤﻭﻻﺕ ﺍﻻﺠﺘﻤﺎﻋﻴـﺔ‬

‫ﻭﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﻭﺍﻟﺴﻴﺎﺴﻴﺔ ﻓﻲ ﻤﺠﺘﻤﻌﺎﺕ ﺍﻟﻤﺴﻠﻤﻴﻥ ؛ ﻷﻥ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻲ ﺩﻭﻟﺔ ﻤـﺎ ﺒﻌـﺩ‬

‫ﺍﻻﺴﺘﻌﻤﺎﺭ ﻜﻭﺤﺩﺓ ﻟﻠﺘﺤﻠﻴل ﻴﺨل ﺒﺈﻤﻜﺎﻨﻴﺔ ﺘﻘﺩﻴﻡ ﺼﻭﺭﺓ ﻜﻠﻴﺔ ﻋﻥ ﺍﻟﻅﺎﻫﺭﺓ ﺨﺎﺼـﺔ ﻭﺃﻥ‬

‫ﺍﻟﺤﺩﻭﺩ ﺍﻟﺴﻴﺎﺴﻴﺔ ﺍﻟﻤﻌﺎﺼﺭﺓ ﺇﻨﻤﺎ ﺘﻤﺜل ﺒﻘﺎﻴﺎ ﻅﺎﻫﺭﺓ ﺍﻻﺴﺘﻌﻤﺎﺭ ﻭﻟﻴﺴﺕ ﻤﻌﺒﺭﹰﺍ ﺤﻘﻴﻘﻴـﹰﺎ‬

‫ﻋﻥ ﺍﻟﺘﻔﺎﻋﻼﺕ ﺍﻟﺤﻀﺎﺭﻴﺔ ﺍﻟﻌﻤﻴﻘﺔ ﺍﻟﺘﻲ ﺘﻤﺭ ﺒﻬﺎ ﻤﺠﺘﻤﻌﺎﺕ ﺍﻟﻤﺴـﻠﻤﻴﻥ ﺍﻟﻤﻌﺎﺼـﺭﺓ ‪.‬‬

‫ﻓﺎﻟﻭﺤﺩﺓ ﺍﻟﻠﻐﻭﻴﺔ ﻭﺍﻟﺩﻴﻨﻴﺔ ﻭﺍﻟﻌﻘﺎﺌﺩﻴﺔ ﻭﺍﻟﺸﻌﻭﺭﻴﺔ ﺍﻟﺘﻲ ﺘﺠﻤﻊ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻻ ﻴﻌﺒـﺭ ﻋﻨﻬـﺎ‬

‫ﻥ ﻫﺫﺍ ﺍﻟﺘﻔﺎﻋل ﺒﻴﻥ ﺍﻟﺠﺯﺀ ﺍﻹﻗﻠﻴﻤـﻲ ﻭﺍﻟﻤﻌﻨـﻰ‬ ‫ﺒﺼﻭﺭﺓ ﺤﻴﺔ ﺇﻻ ﻤﻔﻬﻭﻡ ﺍﻷﻤﺔ ‪ .‬ﻜﻤﺎ ﺃ ّ‬

‫ﺍﻷﻤﻤﻲ ﺍﻟﺜﺎﻭﻱ ﻓﻲ ﻤﻔﻬﻭﻡ ﺍﻷﻤﺔ ﻴﻌﻴﻥ ﻜﺜﻴﺭﹰﺍ ﻋﻠﻲ ﻓﻬﻡ ﺘﺸـﻜﻴﻼﺕ ﻗﻀـﺎﻴﺎ ﺍﻻﺠﺘﻤـﺎﻉ‬ ‫ﻭﺍﻟﺴﻴﺎﺴﺔ ﻭﺍﻻﻗﺘﺼﺎﺩ ﻓﻲ ﻤﺠﺘﻤﻌﺎﺕ ﺍﻟﻤﺴﻠﻤﻴﻥ ﺍﻟﻤﻌﺎﺼﺭﺓ ‪ .‬ﻭﺍﻟﺫﻫﻭل ﻋﻥ ﻤﻔﻬﻭﻡ ﺍﻷﻤﺔ‬

‫ﻭﺤﻴﻭﻴﺘﻪ ﻴﻔﻀﻲ ﺇﻟﻲ ﻜﺜﻴﺭ ﻤﻥ ﺍﻟﺘﺤﻜﻤﺎﺕ ﻭﺍﻟﺨﻠل ﺍﻟﻤﻨﻬﺠﻲ ‪ .‬ﺃﻤـﺎ ﻋﻠـﻲ ﺍﻟﻤﺴـﺘﻭﻱ‬

‫ﺍﻟﻤﻌﻴﺎﺭﻱ ﻓﻼ ﺒﺩ ﻤﻥ ﺃﻥ ﺘﻭﺠﻪ ﺩﺭﺍﺴﺎﺕ ﺍﻟﺘﺄﺼﻴل ﻭﻤﺤﺎﻭﻻﺕ ﺍﻹﻨﺘﺎﺝ ﺍﻟﻤﻌﺭﻓـﻲ ﻟﺤـل‬ ‫ﻤﺸﺎﻜل ﺍﻷﻤﺔ ﺤﺴﺏ ﺍﻷﻭﻟﻭﻴﺎﺕ ﺍﻟﻤﺭﻋﻴﺔ‬

‫)‪(1‬‬

‫‪.‬‬

‫ﻻ ﺸﻙ ﺃﻥ ﻋﻠﻡ ﺍﻻﺠﺘﻤﺎﻉ ﺍﻟﺩﻴﻨﻲ ﻴﺘﻌﻠﻕ ﺒﺎﻟﻔﻌل ﺍﻹﻨﺴﺎﻨﻲ ﻓﻲ ﺇﻁﺎﺭﻩ ﺍﻟﻤﺠﺘﻤﻌـﻲ‬

‫ﻭﻫﺫﺍ ﺍﻟﻔﻌل ﻗﺩ ﻴﻌﺒﺭ ﻋﻨﻪ ﻓﻲ ﺤﺎﻻﺕ ﺍﻟﻀﺒﻁ ﺍﻻﺠﺘﻤﺎﻋﻲ ﺒﺎﻟﻨﻅﻡ ﺍﻟﻘﻀـﺎﺌﻴﺔ ﻭﺍﻷﺤﻜـﺎﻡ‬

‫ﺍﻟﻘﺎﻨﻭﻨﻴﺔ ﻭﻟﺫﻟﻙ ﻓﺈﻥ "ﺴﻭﺴﻭﻟﻭﺠﻴﺎ ﺍﻷﺩﻴﺎﻥ " ﻫﻲ ﻤﻘﺩﻤـﺔ ﻀـﺭﻭﺭﻴﺔ " ﻟﺴﻭﺴـﻭﻟﻭﺠﻴﺎ‬

‫ﺍﻟﻘﺎﻨﻭﻥ " ﺇﻥ ﻜﺎﻥ ﺍﻟﻘﺎﻨﻭﻥ ﻤﻌﺒﺭﹰﺍ ﻋﻥ ﻗﻴﻡ ﺃﺨﻼﻗﻴﺔ ﻭﺩﻴﻨﻴﺔ ‪ .‬ﻭﺭﻏﻡ ﺍﻟﺨﻠل ﺍﻟﺫﻱ ﺼﺎﺤﺏ‬

‫ﻨﺸﺄﺓ ﻋﻠﻡ ﺍﻻﺠﺘﻤﺎﻉ ﺍﻟﺩﻴﻨﻲ ﻓﻲ ﺍﻟﻐﺭﺏ ﺇﻻ ﺃﻥ ﻫﺫﻩ ﺍﻟﻤﻨـﺎﻫﺞ ﻟـﻭ ﻏﻴـﺭﺕ ﺇﻴﻤﺎﺀﺍﺘﻬـﺎ‬ ‫ﺍﻟﻤﻨﻬﺠﻴﺔ ﻷﻓﺎﺩﺕ ﻜﺜﻴﺭﹰﺍ ﻓﻲ ﻓﻬﻡ ﺴﻭﺴﻭﻟﻭﺠﻴﺎ ﺍﻟﻘﺎﻨﻭﻥ‪ ،‬ﻭﻻ ﺒﺩ ﻤﻥ ﺍﻟﺘﻨﻭﻴﻪ ﻋﻠﻲ ﺃﻫﻤﻴـﺔ‬

‫ﺍﻟﻨﻅﺭ ﺇﻟﻲ ﻤﺠﺎل ﺘﻨﺯﻴل ﺍﻷﺤﻜﺎﻡ ﻓﻲ ﺃﺼﻭل ﺍﻟﻔﻘﻪ ﻭﻓﻘﺎ ﻟﻠﻤﻌﺎﺭﻑ ﺍﻟﺜﺭﺓ ﺍﻟﺘـﻲ ﻴﺘﻴﺤﻬـﺎ‬

‫ﻤﺠﺎل "ﺴﻭﺴﻭﻟﻭﺠﻴﺎ" ﺍﻟﻘﺎﻨﻭﻥ ﻭﺍﻟﺘﻲ ﺘﻌﻴﻥ ﻜﺜﻴﺭﺍ ﻓﻲ ﻓﻬﻡ ﺍﻟﻭﺍﻗـﻊ ﻭﺘﺠﻌـل ﺍﻻﺠﺘﻬـﺎﺩ‬

‫ﺍﻟﺘﻁﺒﻴﻘﻲ ﺃﻜﺜﺭ ﺩﻗﺔ ﻭﻭﺍﻗﻌﻴﺔ ‪.‬‬

‫)‪(1‬‬

‫‪Al- Faruqi, Islamization of Knowledge. P,43.‬‬

‫ﻋﻠﻡ ﺍﻻﺠﺘﻤﺎﻉ ﺍﻟﺩﻴﻨﻲ ﻭﻋﻠﻭﻡ ﺍﻟﻭﺤﻲ ﻭﺍﻟﺘﺭﺍﺙ‬

‫ﺩ‪ .‬ﺇﺒﺭﺍﻫﻴﻡ ﻤﺤﻤﺩ ﺯﻴﻥ‬

‫ﻟﺌﻥ ﺍﺘﻀﺢ ﺠﻠﻴﹰﺎ ﺼﻠﺔ ﻋﻠﻡ ﺍﻻﺠﺘﻤﺎﻉ ﺍﻟﺩﻴﻨﻲ ﺒﻤﺠﺎﻟﻲ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﻤﺘﻌﻠﻘﺔ ﺒﺎﻹﺴﻼﻡ‬

‫ﻥ ﻤﻥ ﺍﻷﻓﻴـﺩ ﻟﻠﻤﺴـﻠﻤﻴﻥ ﻤﺘﺎﺒﻌـﺔ‬ ‫ﻜﺩﻴﻥ ﻭﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﻤﺘﻌﻠﻘﺔ ﺒﻤﺠﺘﻤﻌﺎﺕ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻓﺈ ّ‬

‫ﺍﻟﻤﺭﺍﺠﻌﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺘﻲ ﺘﻤﺕ ﻓﻲ ﺇﻁﺎﺭ ﺍﻟﻌﻠﻡ ﺒﻤﻨﻁﻘﻪ ﺍﻟﺨﺎﺹ ﺒﻪ ﻓـﻲ ﻨﻘـﺩ ﻤﻔﻬـﻭﻡ‬

‫ﺍﻟﻭﻅﻴﻔﻴﺔ ﻭﻤﻔﻬﻭﻡ ﺍﻟﻌﻘﻼﻨﻴﺔ ﻜﻤﺎ ﺃﺸﺭﻨﺎ ﺴﺎﺒﻘﹰﺎ ‪ .‬ﻭﻻ ﺒﺩ ﻜﺫﻟﻙ ﻤﻥ ﻤﺘﺎﺒﻌﺔ ﺇﻤﻜﺎﻨﻴﺔ ﺇﻋﻤﺎل‬

‫"ﺴﻭﺴﻭﻟﻭﺠﻴﺎ" ﻟﻠﻤﻨﻬﺞ ﺍﻟﺴﻭﺴﻴﻭﻟﻭﺠﻲ ﻨﻔﺴﻪ ‪ ،‬ﻭﻫﺫﺍ ﺍﻟﻨﻤﻁ ﻤﻥ ﺍﻟﺩﺭﺍﺴﺎﺕ ﻤﻔﻴﺩ ﺠﺩﺍ ﻓـﻲ‬ ‫ﺘﺤﺭﻴﺭ ﺍﻟﻤﻨﻬﺞ ﻤﻥ ﺍﻟﺘﺤﻜﻤﺎﺕ ﻭﺍﻟﺘﺭﻫﺎﺕ ﺍﻟﻤﻨﻬﺠﻴﺔ ﻭﺍﻟﺘﺤﻴﱡﺯ ﺍﻟﺤﻀﺎﺭﻱ ‪.‬‬

‫ﻓﺎﻟﻤﻼﺤﻅﺘﺎﻥ ﺍﻟﺴﺎﺒﻘﺘﺎﻥ ﺘﻤﺜﻼﻥ ﺠﻭﻫﺭ ﺍﻟﻨﻘﺩ ﺍﻟﺫﺍﺘﻲ ﻟﻤﻨﻬﺞ ﻋﻠﻡ ﺍﻻﺠﺘﻤﺎﻉ ﺍﻟﺩﻴﻨﻲ ‪،‬‬

‫ﻓﺈﺫﺍ ﺍﻨﺘﻘﻠﻨﺎ ﺇﻟﻲ ﺩﺍﺌﺭﺓ ﺍﻟﻌﻠﻭﻡ ﺍﻹﺴﻼﻤﻴﺔ ﻻ ﺒﺩ ﻟﻨﺎ ﻤﻥ ﻤﻼﺤﻅﺔ ﺃﻥ ﻟﺏ ﺍﻟﻌﻠﻡ ﺍﻹﺴـﻼﻤﻲ‬ ‫ﻴﺘﻠﺨﺹ ﻓﻲ ﻨﻬﺎﻴﺔ ﺍﻷﻤﺭ ﻓﻲ ﺍﻟﻔﻘﻪ ﺍﻹﺴﻼﻤﻲ ﺒﺎﻋﺘﺒﺎﺭﻩ ﺍﻟﻨﺸـﺎﻁ ﺍﻟﺤﻴـﻭﻱ ﻟﻠﺤﻀـﺎﺭﺓ‬

‫ﺍﻹﺴﻼﻤﻴﺔ ﻭﺃﻫﻡ ﻤﻨﺠﺯﺍﺘﻬﺎ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻟﻌﻤﻠﻴﺔ ‪ .‬ﻭﻻ ﺸـﻙ ﺃﻥ ﻜﺜﻴـﺭﺍ ﻤـﻥ ﺍﻟﺩﺭﺍﺴـﺎﺕ‬ ‫ﺍﻹﺴﺘﺸﺭﺍﻗﻴﺔ ﺍﻟﺘﻲ ﺃﻋﻤﻠﺕ ﻤﻨﺎﻫﺞ ﻋﻠﻡ ﺍﻻﺠﺘﻤﺎﻉ ﺍﻟﺩﻴﻨﻲ ﻗﺩ ﻨﻅﺭﺕ ﻓﻲ ﻤﺠﺎل ﺍﻟﻔﻘـﻪ ﺃﻭ‬

‫ﺍﻟﺘﺸﻜﻴﻼﺕ ﺍﻟﺤﻀﺎﺭﻴﺔ ﻟﻪ ﺨﺎﺼﺔ ﻓﻲ ﺘﻠﻙ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﺘـﻲ ﻋﻨﻴـﺕ ﺒﻤﺠـﺎل ﺩﺭﺍﺴـﺔ‬ ‫ﻤﺠﺘﻤﻌﺎﺕ ﺍﻟﻤﺴﻠﻤﻴﻥ‪.‬‬

‫ﻓﺈﻥ ﻜﺎﻥ ﺫﻟﻙ ﻜﺫﻟﻙ ﻓﺈﻥ ﺍﻹﻤﺎﻡ ﺍﻟﻐﺯﺍﻟﻲ – ﻋﻠﻴﻪ ﺭﺤﻤﺔ ﺍﷲ – ﻗﺩ ﺤـﺎﻭل ﺒﻴـﺎﻥ‬

‫ﺍﻟﻌﻼﻗﺔ ﺒﻴﻥ ﺍﻟﻌﻠﻭﻡ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻷﺴﺎﺴﻴﺔ ‪ :‬ﻋﻠﻡ ﺃﺼﻭل ﺍﻟﺩﻴﻥ ‪ ،‬ﻭﻋﻠـﻡ ﺃﺼـﻭل ﺍﻟﻔﻘـﻪ‬

‫ﻭﺍﻟﻔﻘﻪ)‪ .(1‬ﻭﻓﻲ ﻤﺤﺎﻭﻟﺘﻪ ﺘﻠﻙ ﺒﻴﻥ ﺃﻥ ﺍﻟﻌﻠﻡ ﺍﻟﻜﻠﻲ ﻤﻥ ﺴﺎﺌﺭ ﺍﻟﻌﻠﻭﻡ ﺍﻟﺩﻴﻨﻴـﺔ ﻫـﻭ ﻋﻠـﻡ‬

‫ﺃﺼﻭل ﺍﻟﺩﻴﻥ ) ﺍﻟﻜﻼﻡ( ﺤﻴﺙ ﺇﻨﻪ ﻴﺘﻌﻠﻕ ﺒﺎﻟﻨﻅﺭ ﻓﻲ ﺍﻟﻭﺠـﻭﺩ ﻓـﻲ ﺫﺍﺕ ﺍﷲ ﻭﺼـﻔﺎﺘﻪ‬ ‫ﻭﻴﺘﺭﺘﺏ ﻋﻠﻲ ﺫﻟﻙ ﺃﻥ ﻤﺎ ﺍﺴﺘﻘﺭ ﻓﻲ ﻋﻠﻡ ﺃﺼﻭل ﺍﻟﺩﻴﻥ ﻴﺼﺒﺢ ﻤﻘﺩﻤﺎﺕ ﻤﺴﻠﻤﹰﺎ ﺒﻬﺎ ﻓـﻲ‬ ‫ﻋﻠﻡ ﺃﺼﻭل ﺍﻟﻔﻘﻪ ‪ ،‬ﻭﺍﻟﺫﻱ ﻫﻭ ﺠﺯﺌﻲ ﺇﺫﺍ ﻤﺎ ﻗﻭﺭﻥ ﺒﻌﻠﻡ ﺃﺼﻭل ﺍﻟـﺩﻴﻥ ‪ ،‬ﻟﻜـﻥ ﻋﻠـﻡ‬

‫ﺃﺼﻭل ﺍﻟﻔﻘﻪ ﺒﻤﻨﻬﺠﻪ ﻓﻲ ﻀﺒﻁ ﺍﻻﺴﺘﻨﺒﺎﻁ ﻓﻲ ﺍﻟﻔﻘﻪ ﻴﺼﻴﺭ ﻜﻠﻴﹰﺎ ﺒﺎﻟﻨﺴﺒﺔ ﻟﻠﻔﻘﻪ ﻭﺍﻟﻔﻘﻪ ﻫﻭ‬

‫ﻤﺠﺎل ﺃﻓﻌﺎل ﺍﻟﻤﻜﻠﻔﻴﻥ ﻭﺘﻨﻅﻴﻡ ﺤﺭﻜﺔ ﺍﻻﺠﺘﻤﺎﻉ ﺍﻟﺒﺸﺭﻱ ‪ .‬ﻫﺫﻩ ﺍﻟﻤﻨﻅﻭﻤﺔ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺘـﻲ‬

‫ﺍﺘﺨﺫﻫﺎ ﺍﻟﻐﺯﺍﻟﻲ ﺘﺒﻴﻥ ﺍﻟﺘﺭﺍﺘﺏ ﻭﺍﻟﺘﺭﺍﺒﻁ ﺍﻟﻌﻠﻤﻲ ﻭﺍﻟﻤﻨﻬﺠﻲ ﺒﻴﻥ ﺍﻟﻔﻌل ﺍﻹﻨﺴـﺎﻨﻲ ﻓـﻲ‬ ‫)‪(1‬‬

‫ﺍﻟﻐﺯﺍﻟﻲ ‪ ،‬ﺍﻟﻤﺴﺘﺼﻔﻰ ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ ‪ ،‬ﺍﻟﻤﻁﺒﻌﺔ ﺍﻷﻤﻴﺭﻴﺔ ‪1322،‬ﻫـ ‪ ،‬ﺝ‪ ،1‬ﺹ‪.5‬‬

‫ﺘﻔﻜﱡﺭ ‪،‬ﻤﺠﻠﺩ )‪ ،(3‬ﻋﺩﺩ )‪ 2001 ،(1‬ﻡ‪1422 /‬ﻫـ‬

‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ‬

‫ﺇﻁﺎﺭﻩ ﺍﻻﺠﺘﻤﺎﻋﻲ ﻭﺒﻴﻥ ﻗﻀﺎﻴﺎ ﺍﻟﺘﺼﻭﺭ ﻭﺍﻻﻋﺘﻘﺎﺩ ﺒﺤﻴﺙ ﻻ ﻴﻐﻔل ﺍﻹﻤﺎﻡ ﺍﻟﻐﺯﺍﻟﻲ ﺤﺎل‬

‫ﻨﻘﺎﺸﻪ ﻟﻤﺩﺍﺭﻙ ﺍﻟﻌﻘﻭل ﻭﻓﻘﹰﺎ ﻟﻠﻨﻅﺭ ﺍﻷﺭﺴﻁﻰ ﺃﻫﻤﻴﺔ ﺍﻋﺘﺒﺎﺭ ﺍﻻﺴﺘﻘﺭﺍﺀ ﺍﻟﻨـﺎﻗﺹ ﺍﻟـﺫﻱ‬

‫ﺤﻔﺘﻪ ﺍﻟﻘﺭﺍﺌﻥ‬

‫)‪(2‬‬

‫ﻤﺩﺭﻜﹰﺎ ﺴﺎﺩﺴﹰﺎ ﺇﻟﻲ ﻤﺩﺍﺭﻙ ﺍﻟﻴﻘﻴﻥ ‪ ،‬ﻭﻫﺫﺍ ﻭﺇﻥ ﻜﺎﻥ ﻓﻴﻪ ﻤﺨﺎﻟﻔﺔ ﻭﺍﻀﺤﺔ‬

‫ﻟﻠﻤﻨﻁﻕ ﺍﻷﺭﺴﻁﻰ ﺇﻻ ﺃﻥ ﺍﻟﻐﺯﺍﻟﻲ ﻗﺩ ﺭﺍﻋﻪ ﺍﻟﻔﺼل ﺍﻟﺘﺎﻡ ﺒﻴﻥ ﺍﻟﻴﻘﻴﻥ ﻭﺍﻟﻔﻌل ﺍﻹﻨﺴﺎﻨﻲ ؛‬ ‫ﻭﻟﺫﻟﻙ ﺠﺎﺀ ﺍﻹﻤﺎﻡ ﺍﻟﺸﺎﻁﺒﻲ ﻤﻥ ﺒﻌﺩ ﻟﺘﻁﻭﻴﺭ ﻫﺫﺍ ﺍﻟﻤﻌﻨﻰ ﻓﻴﻤـﺎ ﻋـﺭﻑ ﺒﺎﻻﺴـﺘﻘﺭﺍﺀ‬

‫ﺍﻟﻤﻌﻨﻭﻱ)‪ ،(3‬ﻭﺫﻟﻙ ﻗﺎﺩﻩ ﺇﻟﻲ ﺃﻥ ﻴﻌﺩل ﻤﻨﻅﻭﻤﺔ ﺍﻟﻐﺯﺍﻟﻲ ﻓﻲ ﺘﺭﺘﻴﺏ ﺍﻟﻌﻠﻭﻡ ﺍﻹﺴـﻼﻤﻴﺔ‬

‫ﺍﻷﺴﺎﺴﻴﺔ ﻭﻴﺭﺒﻁ ﺒﺼﻭﺭﺓ ﻓﻌﺎﻟﺔ ﺒﻴﻥ ﺍﻟﻌﻠﻡ ﻭﺍﻟﻌﻤل ‪ .‬ﻭﻜﺄﻥ ﻤﻘـﺩﻤﺎﺕ ﺍﻟﺸـﺎﻁﺒﻰ ﻓـﻲ‬

‫ﺍﻟﻤﻭﺍﻓﻘﺎﺕ ﻫﻲ ﺭﺩ ﻤﻨﻬﺠﻲ ﻋﻠﻤﻲ ﻋﻠﻲ ﻤﻘﺩﻤﺔ ﺍﻟﻤﺴﺘﺼﻔﻰ ﺍﻟﺘﻲ ﺒﺩﺍ ﻓﻴﻬﺎ ﺍﻟﻔﺼل ﻭﺍﻀﺤﹰﺎ‬

‫ﺒﻴﻥ ﺍﻟﻌﻠﻡ ﻭﺍﻟﻌﻤل ‪ ،‬ﻭﻋﻠﻴﻪ ﻓﺈﻨﻪ ﻋﻨﺩ ﺍﻟﺸﺎﻁﺒﻲ ﻴﺘﻔﺭﻉ ﻋﻥ ﺃﺼـﻭل ﺍﻟﺸـﺭﻴﻌﺔ ﻋﻠﻤـﻲ‬

‫ﺃﺼﻭل ﺍﻟﺩﻴﻥ ﻭﺍﻟﻔﻘﻪ ﺜﻡ ﻜﻼﻫﻤﺎ ﻴﺼﺏ ﻓﻲ ﻤﺠﺎل ﺍﻟﻌﻤل ﺃﻱ ﻤﺠﺎل ﺃﻋﻤﺎل ﺍﻟﻘﻠـﻭﺏ ﺃﻭ‬ ‫ﺍﻟﺠﻭﺍﺭﺡ ﻭﻟﺫﻟﻙ ﻓﺈﻥ ﺜﻤﺭﺓ ﺍﻟﻌﻠﻡ ﻫﻲ ﺍﻟﻔﻘﻪ ﻭﺒﻬﺫﻩ ﺍﻟﻜﻴﻔﻴﺔ ﻴﺘﻀﺢ ﻟﻨﺎ ﺍﻟﺭﺒﺎﻁ ﺍﻟﻀﺭﻭﺭﻱ‬

‫ﺒﻴﻥ ﺍﻟﻌﻠﻡ ﻭﺍﻟﻌﻤل‪.‬‬

‫ﻭﺇﺫﺍ ﺃﺠﻠﻨﺎ ﺍﻟﻨﻅﺭ ﻓﻴﻤﺎ ﻓﻌﻠﻪ ﺍﻟﺸﺎﻁﺒﻲ ﻓﻲ ﻤﺸﺭﻭﻋﻪ ﺍﻟﻔﻜﺭﻱ ﻨﺭﻯ ﺼﻌﻭﺒﺔ ﺍﻟﻔﺼل‬

‫ﺒﻴﻥ ﻤﺠﺎل ﺍﻟﻨﻅﺭ ﻭﺍﻟﻔﻌل ﺍﻻﺠﺘﻤﺎﻋﻲ ﺃﻭ ﺍﻟﻔﺼل ﺒﻴﻥ ﻤﺎ ﻫﻭ ﻻﻫﻭﺘﻲ ﻭﺒﻴﻥ ﻤـﺎ ﻫـﻭ‬

‫ﺍﺠﺘﻤﺎﻋﻲ ﻋﻨﺩ ﺍﻟﺤﺩﻴﺙ ﻋﻥ ﻨﻅﺭﻴﺔ ﺍﻟﻤﻘﺎﺼﺩ ﻋﻨﺩ ﺍﻟﺸﺎﻁﺒﻲ )‪ .(1‬ﻭﺫﻟﻙ ﻴﺠﻌﻠﻨﺎ ﻨﺅﻜﺩ ﻋﻠﻰ‬

‫ﺍﻟﻘﻀﺎﻴﺎ ﺍﻵﺘﻴﺔ‪:‬‬

‫ﺃﻭ ‪ :‬ﺍﻟﺤﺩﻴﺙ ﻋﻥ ﻨﻅﺭﻴﺔ ﻴﻘﺘﻀﻲ ﻭﺠﻭﺩ ﺃﻤﺭﻴﻥ ﺍﺜﻨﻴﻥ ﻫﻤﺎ ‪:‬‬ ‫‪ -1‬ﻤﻤﺎﺭﺴﺔ ﻋﻤﻠﻴﺔ ﻭﺍﻗﻌﻴﺔ‪.‬‬

‫‪ -2‬ﻭﺘﻨﻅﻴﺭ ﻟﻀﺒﻁ ﻤﺴﺎﺭ ﺘﻠﻙ ﺍﻟﻤﻤﺎﺭﺴﺔ ‪ .‬ﻭﺍﻟﺤﺎل ﻜﺫﻟﻙ ﻓﺈﻥ ﻓﻘﻪ ﺍﻟﻨﻭﺍﺯل ﻗـﺩ‬

‫ﺒﻠﻎ ﺸﺄﻭﺍ ﻋﻅﻴﻤﹰﺎ ﻓﻲ ﺯﻤﺎﻥ ﺍﻟﺸﺎﻁﺒﻲ ﻭﻗﺩ ﺍﻨﻌﻜﺱ ﺫﻟﻙ ﻓﻲ ﺍﻟﻤﻌﻴﺎﺭ ﺍﻟﻤﻌﺭﺏ ﻭﺍﻟﺠـﺎﻤﻊ‬ ‫)‪ (2‬ﺍﻟﻤﺭﺠﻊ ﺍﻟﺴﺎﺒﻕ ‪ ،‬ﺹ‪.136‬‬ ‫)‪ (3‬ﺍﻟﺸﺎﻁﺒﻲ ‪ ،‬ﺃﺒﻭ ﺇﺴﺤﺎﻕ ‪ ،‬ﺍﻟﻤﻭﺍﻓﻘﺎﺕ ‪ ،‬ﺒﻴﺭﻭﺕ ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺏ ﺍﻟﻌﻠﻤﻴﺔ ‪ ،‬ﺩ‪.‬ﺕ ‪ ،‬ﺝ‪ ،2‬ﺹ‪.39‬‬ ‫)‪ (1‬ﺍﻟﺭﻴﺴﻭﻨﻲ‪ ،‬ﺃﺤﻤﺩ‪ ،‬ﻨﻅﺭﻴﺔ ﺍﻟﻤﻘﺎﺼﺩ ﻋﻨﺩ ﺍﻹﻤﺎﻡ ﺍﻟﺸﺎﻁﺒﻲ ‪ ،‬ﺍﻟﺭﻴﺎﺽ‪ ،‬ﺍﻟـﺩﺍﺭ ﺍﻟﻌﺎﻟﻤﻴـﺔ ﻟﻠﻜﺘـﺎﺏ‬ ‫ﺍﻹﺴﻼﻤﻲ‪1992 ،‬ﻡ ‪.‬‬

‫ﻋﻠﻡ ﺍﻻﺠﺘﻤﺎﻉ ﺍﻟﺩﻴﻨﻲ ﻭﻋﻠﻭﻡ ﺍﻟﻭﺤﻲ ﻭﺍﻟﺘﺭﺍﺙ‬ ‫ﺍﻟﻤﻐﺭﺏ ﻋﻥ ﻓﺘﺎﻭﻯ ﺃﻫل ﺃﻓﺭﻴﻘﻴﺎ ﻭﺍﻷﻨﺩﻟﺱ ﻭﺍﻟﻤﻐﺭﺏ‬

‫ﺩ‪ .‬ﺇﺒﺭﺍﻫﻴﻡ ﻤﺤﻤﺩ ﺯﻴﻥ‬ ‫)‪(2‬‬

‫ﻭﺍﻟﺫﻱ ﺍﺤﺘﻭﻯ ﻋﻠـﻰ ﺠﻤﻠـﺔ‬

‫ﻭﺍﻓﺭﺓ ﻤﻥ ﻓﺘﺎﻭﻯ ﺍﻟﻤﺫﻫﺏ ﺍﻟﻤﺎﻟﻜﻲ ﻭﺍﻟﺘﻲ ﻴﺒﺩﻭ ﺃﻥ ﺍﻟﺸﺎﻁﺒﻲ ﻗﺩ ﻻﺤﻅ ﺒﻔﻁﻨﺘـﻪ ﺃﻥ ﻟـﻭ‬

‫ﺍﺴﺘﻤﺭ ﺍﻟﺤﺎل ﻋﻠﻰ ﺫﻟﻙ ﺍﻟﻤﻨﻭﺍل ﻻﻨﺘﻬﻰ ﻷﻥ ﻴﻨﻘﺴﻡ ﺍﻟﻔﻘﻪ ﺍﻹﺴﻼﻤﻲ ﻋﻠﻰ ﻨﻔﺴﻪ ﻭﻴﺼﻌﺏ‬ ‫ﻭﺠﻭﺩ ﺩﻻﺌل ﻟﻠﺠﻤﻊ ﺒﻴﻥ ﻤﺫﻫﺏ ﺃﺒﻲ ﺤﻨﻴﻔﺔ ﻭﺍﺒﻥ ﺍﻟﻘﺎﺴﻡ ‪ ،‬ﻓﻠﻘﺩ ﺘﻁﻭﺭ ﻓﻘﻪ ﺍﻟﻔﺘﺎﻭﻯ ﻓـﻲ‬

‫ﺍﻟﻤﺫﻫﺏ ﺍﻟﺤﻨﻔﻲ ﻭﺘﺄﺼل ﺒﺫﺍﺕ ﺍﻟﻜﻴﻔﻴﺔ ﺍﻟﺘﻲ ﺘﻁﻭﺭ ﺒﻬﺎ ﻓﻘـﻪ ﺍﻟﻨـﻭﺍﺯل ﻭﺘﺄﺼـل ﻓـﻲ‬

‫ﺍﻟﻤﺫﻫﺏ ﺍﻟﻤﺎﻟﻜﻲ ﻭﻏﺩﺍ ﺍﻟﺘﻭﺍﺼل ﺒﻴﻨﻬﻤﺎ ﻓﻲ ﺤﻜﻡ ﺍﻟﻤﻌﺩﻭﻡ ﻭﻜﺎﻥ ﻻﺒﺩ ﻤﻥ ﻤﺨﺭﺝ ﻴﺭﻜﺯ‬

‫ﻋﻠﻲ ﺃﻫﻤﻴﺔ ﻭﺤﺩﺓ ﺍﻷﻤﺔ ﻭﻴﺠﻌل ﻟﻼﺨﺘﻼﻑ ﺤﺩﻭﺩﹰﺍ ﻭﺃﺴﺴﹰﺎ ﻴﻨﺒﻨﻲ ﻋﻠﻴﻬـﺎ ﻻ ﺃﻥ ﻴﻜـﻭﻥ‬

‫ﺍﻻﺨﺘﻼﻑ ﻫﻭ ﺍﻷﺼل ﻓﻲ ﺘﻁﻭﺭ ﺍﻟﻔﻘﻪ ﻭﺍﻨﺸﻌﺎﺒﻪ ‪ ،‬ﻭﻗﺩ ﻓﻌل ﺫﻟﻙ ﺍﻹﻤﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ ﻤـﻥ‬

‫ﻗﺒل ﻓﻲ ﻤﺤﺎﻭﻟﺘﻪ ﻓﻲ ﺍﻟﺭﺴﺎﻟﺔ ﻟﻠﺘﻭﻓﻴﻕ ﺒﻴﻥ ﻤﺫﻫﺏ ﺃﺒﻲ ﺤﻨﻴﻔﺔ ﻭﺍﻹﻤﺎﻡ ﻤﺎﻟﻙ ﻭﻜﺎﻥ ﻨـﺎﺘﺞ‬ ‫ﺘﻠﻙ ﺍﻟﻤﺤﺎﻭﻟﺔ ﻋﻠﻡ ﺃﺼﻭل ﺍﻟﻔﻘﻪ‪.‬‬

‫ﻭﻟﻌل ﻨﺎﺘﺞ ﺍﻟﻤﺤﺎﻭﻟﺔ ﺍﻟﺜﺎﻨﻴﺔ ﺍﻟﺘﻲ ﻗﺎﻡ ﺒﻬﺎ ﺍﻹﻤﺎﻡ ﺍﻟﺸﺎﻁﺒﻲ ﻫﻭ ﻋﻠﻡ ﺍﻟﻤﻘﺎﺼﺩ ‪ .‬ﻭﻗﺩ‬

‫ﺘﻨﺒﻪ ﺍﻟﺸﺎﻁﺒﻲ ﺇﻟﻰ ﺃﻥ ﺍﻟﺠﻤﻊ ﻴﻐﺩﻭ ﺃﻜﺜﺭ ﺴﻬﻭﻟﺔ ﺇﺫﺍ ﻗﺎﻡ ﻋﻠﻰ ﺃﺴﺭﺍﺭ ﺍﻟﺘﻜﻠﻴـﻑ ﻭﻟـﻴﺱ‬ ‫ﻼ ﺠﺎﻤﻌـﹰﺎ‬ ‫ﻋﻠﻰ ﺁﺤﺎﺩ ﺍﻟﻔﺘﺎﻭﻯ ﻭﺍﻟﻭﺍﻗﻌﺎﺕ‪ ،‬ﻓﺄﺴﺭﺍﺭ ﺍﻟﺘﻜﻠﻴﻑ ﻭﺍﻟﺘﻌﺭﻴﻑ ﺒﻬﺎ ﺘﻌـﺩ ﺃﺼـ ﹰ‬ ‫ﻭﻤﻘﻴﺎﺴﹰﺎ ﺘﺭﺩ ﺇﻟﻴﻪ ﺍﻟﻜﺜﺭﺓ‪.‬‬

‫ﻓﻤﻥ ﺍﻟﻭﺍﻀﺢ ﺃﻥ ﺍﻟﺸﺎﻁﺒﻲ ﺭﺃﻯ ﺃﻥ ﻁﺭﻴﻘﺘﻪ ﺘﻠﻙ ﺴﺘﻭﺤﺩ ﺃﺼﻭل ﺍﻟﻔﺘـﻭﻯ ﻟﻔﻬـﻡ‬

‫ﺍﻟﻨﻭﺍﺯل ﻭﺇﺩﺭﺍﺠﻬﺎ ﺘﺤﺕ ﻨﻅﺎﻡ ﺍﻟﺸﺭﻴﻌﺔ ﻭﻨﺴﻘﻬﺎ ﺍﻟﻘﺎﺌﻡ ﻋﻠﻰ ﻤﺭﺍﻋـﺎﺓ ﺍﻟﻤﺼـﺎﻟﺢ ﻓـﻲ‬ ‫ﺍﻟﻌﺎﺠل ﻭﺍﻵﺠل ﻤﻌﹰﺎ ‪.‬‬

‫ﺎ ﻴﺎ‪ :‬ﺇﻥ ﻨﻅﺭﻴﺔ ﺍﻟﺸﺎﻁﺒﻲ ﻓﻲ ﺍﻟﻤﻘﺎﺼﺩ ﺘﺘﻌﻠﻕ ﺒﺘﻜﻴﻴﻑ ﺍﻟﻔﻌل ﺍﻹﻨﺴـﺎﻨﻲ ﻓـﻲ ﺼـﻠﺘﻪ‬ ‫ﺒﺎﻷﻤﺭ ﺍﻹﻟﻬﻲ ‪ .‬ﻭﻋﻠﻴﻪ ﻓﺈﻥ ﻗﻠﺏ ﻫﺫﻩ ﺍﻟﻨﻅﺭﻴﺔ ﻗﺎﺌﻡ ﻋﻠﻰ ﻨﻅﺭ ﻋﻤﻴﻕ ﻟﺫﻟﻙ ﺍﻟﻔﻌـل‬

‫ﻤﻥ ﺤﻴﺙ ﺒﻴﺎﻥ ﻤﺎﻫﻴﺘﻪ ﻭﻜﻴﻔﻴﺔ ﻭﻗﻭﻋﻪ ﻭﺍﻟﻤ ﻻﺕ ﺍﻟﺘﻲ ﻴﻔﻀـﻲ ﺇﻟﻴﻬـﺎ ‪ .‬ﻭﻟـﺫﻟﻙ‬ ‫ﻭﺍﺠﻬﺕ ﺍﻟﺸﺎﻁﺒﻲ ﺃﻋﻘﺩ ﺍﻟﻤﺸﺎﻜل ﺍﻟﻔﻜﺭﻴﺔ ﺤﺎل ﺍﻟﺤﺩﻴﺙ ﻋﻥ ﻓﻌل ﺍﻹﻨﺴﺎﻥ ﻭﺃﻤﺭ ﺍﷲ‬

‫ﻭﻫﻲ ﻤﺴﺄﻟﺔ ﺍﻟﺘﻌﻠﻴل ﻓﻲ ﺍﻷﻭﺍﻤﺭ ﺍﻹﻟﻬﻴﺔ ﻭﻗﻀﻴﺔ ﺍﻻﺨﺘﻴﺎﺭ ﻓﻲ ﺍﻟﻔﻌل ﺍﻹﻨﺴـﺎﻨﻲ ‪،‬‬

‫)‪ (2‬ﺍﻟﻭﻨﺸﺭﻴﺴﻲ ‪ ،‬ﺃﺒﻲ ﺍﻟﻌﺒﺎﺱ‪ ،‬ﺍﻟﻤﻌﻴﺎﺭ ﺍﻟﻤﻌﺭﺏ ﻭﺍﻟﺠﺎﻤﻊ ﺍﻟﻤﻐﺭﺏ ﻋﻥ ﻓﺘﺎﻭﻯ ﺃﻫل ﺃﻓﺭﻴﻘﻴﺎ ﻭﺍﻷﻨﺩﻟﺱ‬ ‫ﻭﺍﻟﻤﻐﺭﺏ‪ ،‬ﺍﻟﺭﺒﺎﻁ‪ ،‬ﺩﺍﺭ ﺍﻟﻤﻐﺭﺏ ﺍﻹﺴﻼﻤﻲ‪1981 ،‬ﻡ‪.‬‬

‫ﺘﻔﻜﱡﺭ ‪،‬ﻤﺠﻠﺩ )‪ ،(3‬ﻋﺩﺩ )‪ 2001 ،(1‬ﻡ‪1422 /‬ﻫـ‬

‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ‬

‫ﻭﻗﺩ ﻭﻋﻰ ﺍﻟﺸﺎﻁﺒﻲ ﺼﻠﺔ ﻫﺎﺘﻴﻥ ﺍﻟﻤﺴﺄﻟﺘﻴﻥ ﺒﻘﻀﺎﻴﺎ ﺃﺼﻭل ﺍﻟﺩﻴﻥ ﺍﻟﻜﻠﻴـﺔ ﻓﺠـﺭﺩ‬

‫ﺍﻟﺤﺩﻴﺙ ﻓﻴﻬﻤﺎ ﻤﻥ ﺍﻷﺒﻌﺎﺩ ﺍﻟﻜﻼﻤﻴﺔ ﺍﻟﺘﻲ ﻴﻔﻀﻲ ﺇﻟﻴﻬﺎ ﺍﻟﺘﻭﻏل ﻓﻲ ﻫﺎﺘﻴﻥ ﺍﻟﻤﺴﺄﻟﺘﻴﻥ‬

‫ﻭﺍﻜﺘﻔﻰ ﺒﺎﻟﺘﻨﺒﻴﻪ ﻋﻠﻰ ﺘﻠﻙ ﺍﻷﺒﻌﺎﺩ ﻭﺍﺘﺨﺎﺫ ﻤﻭﻗﻑ ﻴﺒﻴﻥ ﻓﻴـﻪ ﻨﻅﺭﻴﺘـﻪ ﺍﻷﺼـﻭﻟﻴﺔ‬

‫ﺍﻟﻘﺎﺌﻤﺔ ﻋﻠﻰ ﺍﻟﻘﻭل ﺒﺎﻟﺘﻌﻠﻴل ﺩﻭﻥ ﻗﺒﻭل ﻤﻭﻗﻑ ﺍﻟﻤﻌﺘﺯﻟﺔ ﺒﺭﻤﺘﻪ ‪ .‬ﻓﺎﺘﺨـﺎﺫ ﺍﻟﻘـﻭل‬

‫ﺒﺎﻟﺘﻌﻠﻴل ﻓﻲ ﺍﻷﻭﺍﻤﺭ ﺍﻹﻟﻬﻴﺔ ﻭﺍﻻﺨﺘﻴﺎﺭ ﻓﻲ ﺍﻟﻔﻌل ﺍﻹﻨﺴﺎﻨﻲ ﺍﺘﺨـﺫﻫﻤﺎ ﺍﻟﺸـﺎﻁﺒﻲ‬

‫ﻜﻤﻘﺩﻤﺘﻴﻥ ﺃﺴﺎﺴﻴﺘﻴﻥ ﻟﺒﻨﺎﺀ ﻨﻅﺭﻴﺔ ﺍﻟﻤﻘﺎﺼﺩ‪.‬‬

‫ﺎﻟ ﺎ‪ :‬ﻴﺄﺘﻲ ﺍﻟﺴﺅﺍل ﺍﻷﺴﺎﺱ ﺤﻭل ﻤﺎﻫﻴﺔ ﻫﺫﻩ ﺍﻟﻨﻅﺭﻴﺔ ﻭﻨﻘﻭل ‪ :‬ﺒﺄﻨﻬﺎ ﻨﻅﺭﻴﺔ ﻗﺎﺌﻤﺔ ﻋﻠﻰ‬

‫ﺃﺴﺎﺱ ﺘﺘﺒﻊ ﺍﻟﻤﺼﺎﻟﺢ ﻭﻭﺼﻑ ﻨﻅﺎﻡ ﺍﻟﺸﺭﻴﻌﺔ ﺒﺄﻨﻪ ﻴﺭﺍﻋﻲ ﺍﻟﻤﺼﺎﻟﺢ ﻭﻴﻌﻤل ﻋﻠﻰ‬ ‫ﺩﺭﺀ ﺍﻟﻤﻔﺎﺴﺩ‪ ،‬ﻟﻜﻥ ﻟﻴﺱ ﻜل ﺍﻟﻤﺼﺎﻟﺢ ﺴﻭﺍﺀ ﻓﻤﻨﻬﺎ ﻤﺎ ﻫﻭ ﻀﺭﻭﺭﻱ ﻭﻤﻨﻬﺎ ﻤﺎ ﻫﻭ‬ ‫ﺘﺤﺴﻴﻨﻲ ﻭﻤﻨﻬﺎ ﻤﺎ ﻫﻭ ﺒﻴﻨﻬﻤﺎ ﻭﻫﻭ ﺍﻟﺤﺎﺠﻲ ‪ .‬ﻓﺎﻟﻤﺼﺎﻟﺢ ﺍﻟﻀﺭﻭﺭﻴﺔ ﻫﺫﻩ ﻫﻲ ﺍﻟﺘﻲ‬

‫ﺭﺍﻋﺕ ﺍﻟﺸﺭﻴﻌﺔ ﺍﻟﻐﺭﺍﺀ ﺃﻤﺭ ﻗﻴﺎﻤﻬﺎ ﻭﺃﺨﺫ ﺍﻷﺴﺒﺎﺏ ﺍﻟﻤﻭﺠﺒﺔ ﻟﺫﻟﻙ ﻭﻨﺼﺏ‬

‫ﺍﻟﻌﻼﻤﺎﺕ ﺍﻟﺯﺍﺠﺭﺓ ﻟﻤﻥ ﻴﺴﻌﻰ ﻟﻬﺩﻤﻬﺎ ‪ .‬ﺜﻡ ﺤﺎﻭل ﺍﻟﺸﺎﻁﺒﻲ ﺒﻨﺎﺀ ﺠﻤﻠﺔ ﺍﻟﻌﻼﻗﺎﺕ‬

‫ﻭﺍﻻﺤﺘﻤﺎﻻﺕ ﺍﻟﺘﻲ ﻴﻤﻜﻥ ﺃﻥ ﺘﻨﻬﺽ ﺒﻴﻥ ﻤﺠﺎل ﺍﻟﻤﺼﺎﻟﺢ ﺍﻟﻀﺭﻭﺭﻴﺔ ﻭﺍﻟﺤﺎﺠﻴﺔ‬

‫ﻭﺍﻟﺘﺤﺴﻴﻨﻴﺔ ﻭﻜﻴﻑ ﺃﻥ ﺃﻱ ﻤﻨﻬﺎ ﻴﻌﺎﻀﺩ ﻗﻴﺎﻡ ﺍﻵﺨﺭ ﻭﻴﻤﻬﺩ ﻟﺒﻘﺎﺌﻪ ﻭﺍﺴﺘﺩﺍﻤﺘﻪ ﻭﺒﻬﺫﻩ‬

‫ﺍﻟﺼﻭﺭﺓ ﻓﻘﺩ ﻨﺒﻪ ﺍﻟﺸﺎﻁﺒﻲ ﻋﻠﻰ ﻨﺴﻕ ﻭﻨﻅﺎﻡ ﺍﻟﺸﺭﻴﻌﺔ ﻓﻲ ﻤﺭﺍﻋﺎﺘﻪ ﻟﻬﺫﻩ ﺍﻟﻤﺼﺎﻟﺢ‬

‫ﺒﻤﺭﺍﺘﺒﻬﺎ ﺍﻟﺜﻼﺙ ﻭﻜﻴﻔﻴﺔ ﺘﺤﺼﻴل ﻫﺫﻩ ﺍﻟﻤﺼﺎﻟﺢ ﻓﻲ ﺘﻀﺎﻓﺭ ﻭﺘﻌﺎﻀﺩ ﻭﻜﻴﻔﻴﺔ‬

‫ﺍﻟﺘﺭﺠﻴﺢ ﻓﻴﻤﺎ ﺒﻴﻨﻬﺎ ﺤﺎل ﺍﻟﺘﻌﺎﺭﺽ ‪ .‬ﻓﻲ ﻜل ﺫﻟﻙ ﻴﺴﻌﻰ ﺍﻟﺸﺎﻁﺒﻲ ﻟﻠﻨﻅﺭ ﺇﻟﻰ‬

‫ﻤﻭﻗﻊ ﺍﻟﻔﻌل ﺍﻹﻨﺴﺎﻨﻲ ﻭﺼﻠﺘﻪ ﺒﺄﻭﺍﻤﺭ ﺍﻟﻤﻜﻠﻑ ﺍﻟﺘﻲ ﺇﺫﺍ ﺍﺴﺘﻘﺭﻴﻨﺎ ﻤﻘﺘﻀﻴﺎﺕ ﺍﻷﺩﻟﺔ‬ ‫ﺒﺈﻁﻼﻕ ‪ ،‬ﻭﻟﻴﺱ ﺁﺤﺎﺩﻫﺎ ﻋﻠﻰ ﺍﻟﺨﺼﻭﺹ ‪ ،‬ﻨﺠﺩﻫﺎ ﻗﺎﺌﻤﺔ ﻋﻠﻰ ﺤﻔﻅ ﺍﻟﻀﺭﻭﺭﻴﺎﺕ‬

‫ﺍﻟﺨﻤﺱ ‪ .‬ﻭﺤﺘﻰ ﺘﻜﻤل ﻫﺫﻩ ﺍﻟﻀﺭﻭﺭﻴﺎﺕ ﻓﻲ ﺠﻠﺏ ﺍﻟﻤﺼﺎﻟﺢ ﻭﺩﺭﺀ ﺍﻟﻤﻔﺎﺴﺩ ﻻﺒﺩ‬

‫ﻟﻬﺎ ﻤﻥ ﻤﺼﺎﻟﺢ ﺤﺎﺠﻴﺔ ﻭﺘﺤﺴﻴﻨﻴﺔ ﺘﺄﺘﻲ ﺒﺎﻟﻀﺭﻭﺭﻴﺎﺕ ﻋﻠﻰ ﺃﻜﻤل ﻭﺠﻪ ‪ .‬ﻭﻟﻬﺫﺍ‬ ‫ﺍﻟﺒﻨﺎﺀ ﺍﻟﻨﻅﺭﻱ ﺍﻟﻘﺎﺌﻡ ﻋﻠﻰ ﻤﺴﻠﻤﺔ ﺃﻥ ﺍﻟﺸﺎﺭﻉ ﻗﺩ ﻭﻀﻊ ﺍﻟﺸﺭﺍﺌﻊ ﻟﻤﺼﺎﻟﺢ ﺍﻟﻌﺒﺎﺩ‬

‫ﻓﻲ ﺍﻟﻌﺎﺠل ﻭﺍﻵﺠل ﻤﻌ ﹰﺎ ﻋﻤل ﺍﻟﺸﺎﻁﺒﻲ ﻋﻠﻰ ﺒﻨﺎﺀ ﻨﺴﻕ ﻤﺘﻤﺎﺴﻙ ﻤﻥ ﺨﻼﻟﻪ ﻴﻤﻜﻥ‬ ‫ﺭﺩ ﺍﻟﻜﺜﺭﺓ ﻤﻥ ﺁﺤﺎﺩ ﺍﻷﻓﻌﺎل ﺇﻟﻰ ﺠﻤﻠﺔ ﻤﻥ ﺍﻟﻜﻠﻴﺎﺕ ﺍﻟﻀﺭﻭﺭﻴﺔ ﺍﻟﻘﻁﻌﻴﺔ ‪ .‬ﻭﻗﺩ‬

‫ﻋﻠﻡ ﺍﻻﺠﺘﻤﺎﻉ ﺍﻟﺩﻴﻨﻲ ﻭﻋﻠﻭﻡ ﺍﻟﻭﺤﻲ ﻭﺍﻟﺘﺭﺍﺙ‬

‫ﺩ‪ .‬ﺇﺒﺭﺍﻫﻴﻡ ﻤﺤﻤﺩ ﺯﻴﻥ‬

‫ﻴﺭﻯ ﺍﻟﺒﻌﺽ ﺃﻥ ﺍﻹﻤﺎﻡ ﺍﻟﺸﺎﻁﺒﻲ ﻗﺩ ﻋﻨﻰ ﺒﺎﻟﻔﻌل ﺍﻹﻨﺴﺎﻨﻲ ﺍﻟﻔﺭﺩﻱ ﻭﻟﻡ ﻴﻨﻅﺭ ﻟﻪ‬

‫ﻓﻲ ﺴﻴﺎﻗﻪ ﺍﻻﺠﺘﻤﺎﻋﻲ ﺃﻭ ﻟﻡ ﻴﻜﻥ ﺍﻟﻤﺠﺘﻤﻊ ﻫﻭ ﻭﺤﺩﺓ ﺍﻟﺘﺤﻠﻴل ﺍﻟﺘﻲ ﻴﻨﻁﻠﻕ ﻤﻨﻬﺎ ‪.‬‬ ‫ﻥ ﺍﺨﺘﻴﺎﺭ ﺍﻹﻤﺎﻡ ﺍﻟﺸﺎﻁﺒﻲ ﻫﻨﺎ‬ ‫ﻭﺭﻏﻡ ﻭﺠﻭﺩ ﻤﺴﻭﻏﺎﺕ ﻟﻤﺜل ﻫﺫﻩ ﺍﻟﻤﻼﺤﻅﺎﺕ ﺇﻻ ﺃ ّ‬

‫ﻗﺼﺩ ﻤﻨﻪ ﺍﻟﺘﻌﺭﻑ ﻋﻠﻰ ﻤﻼﻤﺢ ﻤﺸﺭﻭﻉ ﻓﻜﺭﻱ ﺭﺒﻁ ﻓﻴﻪ ﺍﻟﺠﺎﻨﺏ ﺍﻹﻟﻬﻲ ﺒﺘﻔﺎﺼﻴل‬

‫ﻭﻤﻌﺎﻨﻲ ﺍﻟﻔﻌل ﺍﻹﻨﺴﺎﻨﻲ ﻭﻻ ﺸﻙ ﺃﻥ ﺍﻟﻔﻌل ﺍﻹﻨﺴﺎﻨﻲ ﻻ ﻴﻤﻜﻥ ﺃﻥ ﻴﺠﺭﺩ ﻋﻥ‬ ‫ﺍﻻﺠﺘﻤﺎﻉ ﺍﻟﺒﺸﺭﻱ ‪.‬‬

‫ﻴﺒﺩﻭ ﻭﺍﻀﺤﹰﺎ ﻤﻥ ﺘﺤﻠﻴﻠﻨﺎ ﺍﻟﺴﺎﺒﻕ ﻟﻭﺍﺤﺩ ﻤﻥ ﺍﻟﻤﺸﺎﺭﻴﻊ ﺍﻟﻔﻜﺭﻴﺔ ﺍﻟﺭﺍﺌﺩﺓ ﻓﻲ ﺴﻴﺎﻕ‬

‫ﺍﻟﺤﻀﺎﺭﺓ ﺍﻹﺴﻼﻤﻴﺔ ﺍﺴﺘﺤﺎﻟﺔ ﺍﻟﻔﺼل ﺒﻴﻥ ﻤﺎ ﻫﻭ ﺍﺠﺘﻤﺎﻋﻲ ﻭﺒﻴﻥ ﻤﺎ ﻫﻭ ﻻﻫﻭﺘﻲ ﻭﻟﺫﻟﻙ‬

‫ﻥ‬ ‫ﻓﺈﻥ ﻋﻠﻡ ﺍﻻﺠﺘﻤﺎﻉ ﺍﻟﺩﻴﻨﻲ ﺍﻹﺴﻼﻤﻲ ﻻﺒﺩ ﺃﻥ ﻴﺭﺍﻋﻲ ﺘﻠﻙ ﺍﻟﺤﻘﻴﻘﺔ ﺍﻟﺒﺩﻴﻬﻴﺔ ‪ ،‬ﻭﻜﺫﻟﻙ ﻓﺈ ّ‬ ‫ﻫﻡ ﺘﻭﺤﻴﺩ ﺍﻷﻤﺔ ﻭﻭﺼل ﺸﺄﻨﻬﺎ ﺍﻟﻔﻜﺭﻱ ﺍﻟﻌﻠﻤﻲ ﻴﺒﻘﻰ ﻭﺍﺤﺩﹰﺍ ﻤﻥ ﺃﻫﻡ ﺍﻟﺴﻴﺎﻗﺎﺕ ﺍﻟﻨﻅﺭﻴﺔ‬

‫ﻓﻲ ﺃﻱ ﺘﺤﻠﻴل ﻴﺨﺹ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻟﺩﻴﻨﻴﺔ ﺍﻹﺴﻼﻤﻴﺔ‪.‬‬

‫ﻭﺍﻟﺤﺎل ﻜﺫﻟﻙ ﻓﺈﻥ ﺘﺠﺭﺒﺔ ﺍﻟﻔﻘﻪ ﻭﺍﻷﺼﻭل ﺒﺎﻟﺠﺎﻤﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻟﻌﺎﻟﻤﻴﺔ ﻓﻲ ﺇﻁﺎﺭ‬

‫ﻜﻠﻴﺔ ﻤﻌﺎﺭﻑ ﺍﻟﻭﺤﻲ ﻭﺍﻟﻌﻠﻭﻡ ﺍﻹﻨﺴﺎﻨﻴﺔ‬

‫)‪(1‬‬

‫ﻗﺩ ﺍﺘﺨﺫ ﻤﻥ ﺍﻟﺘﺩﺍﺒﻴﺭ ﻓﻲ ﻤﻘﺭﺭﺍﺘﻪ ﺍﻟﺩﺭﺍﺴـﻴﺔ‬

‫ﻤﺎ ﻴﻌﻴﻥ ﻋﻠﻰ ﺠﻌل "ﺴﻭﺴﻭﻟﻭﺠﻴﺎ ﺍﻟﻘﺎﻨﻭﻥ" ﻭﻋﻠﻡ ﺍﻻﺠﺘﻤﺎﻉ ﺍﻟﺩﻴﻨﻲ ﻤﻘﺩﻤﺎﺕ ﻤﻬﻤﺔ ﻓـﻲ‬

‫ﺘﺄﻫﻴل ﺍﻟﺩﺍﺭﺴﻴﻥ ‪ .‬ﻓﺈﻥ ﺩﺭﺍﺴﺔ ﻤﻘﺩﻤﺎﺕ ﺍﻟﻌﻠﻭﻡ ﺍﻹﻨﺴﺎﻨﻴﺔ – ﻤﻥ ﻀﻤﻨﻬﺎ ﻋﻠﻡ ﺍﻻﺠﺘﻤﺎﻉ –‬

‫ﺃﻭ ﺍﻟﺘﻭﻓﺭ ﻋﻠﻰ ﺩﺭﺱ ﻋﻠﻡ ﺍﻻﺠﺘﻤﺎﻉ ﻜﺘﺨﺼﺹ ﺜﺎﻥ ﺃﻭ ﻤﻨﺎﻫﺞ ﺍﻟﻌﻠﻭﻡ ﺍﻟﺘﺠﺭﻴﺒﻴﺔ ﻋﻠـﻰ‬ ‫ﻭﺠﻪ ﺍﻟﻌﻤﻭﻡ ﻴﻌﻴﻥ ﻜﺜﻴﺭﹰﺍ ﻋﻠﻰ ﺍﻟﻭﻋﻲ ﺒﻜﻴﻔﻴﺎﺕ ﺇﻨﺠﺎﺯ ﺍﻻﺠﺘﻬﺎﺩ ﺍﻟﺘﻁﺒﻴﻘﻲ ﻋﻠﻰ ﺃﺘﻡ ﻭﺠﻪ‬

‫‪ .‬ﻭﻜﺫﻟﻙ ﻓﺈﻥ ﺍﻟﺘﺭﻜﻴﺯ ﻋﻠﻰ ﻤﺠﺎل ﻤﻘﺎﺼﺩ ﺍﻟﺸﺭﻴﻌﺔ ﺍﺒﺘﺩﺍﺀ ﻤﻥ ﺍﻟﺩﺭﺠﺔ ﺍﻟﺠﺎﻤﻌﻴﺔ ﺍﻷﻭﻟﻰ‬

‫ﻴﻌﻴﻥ ﻜﺜﻴﺭﹰﺍ ﻋﻠﻰ ﻓﻬﻡ ﺍﻟﺘﺩﺍﺨل ﺍﻟﻤﻨﻬﺠﻲ ﺒﻴﻥ ﺍﻷﻤﺭ ﺍﻹﻟﻬﻲ ﻭﺍﻟﻔﻌل ﺍﻹﻨﺴﺎﻨﻲ ‪ .‬ﻭﻻ ﺒـﺩ‬

‫ﻤﻥ ﺍﻟﺘﺭﻜﻴﺯ ﻋﻠﻰ ﺃﻫﻤﻴﺔ ﺍﻟﻭﻋﻲ ﺒﺎﻟﻭﺍﻗﻊ ﺍﻻﺠﺘﻤﺎﻋﻲ ﻭﺭﺒﻁ ﺍﻟﺩﺭﺱ ﺍﻟﻔﻘﻬﻲ ﺒﻪ ‪.‬‬

‫)‪(1‬‬

‫ﺃﻨﻅﺭ‪ :‬ﺇﺒﺭﺍﻫﻴﻡ ﻤﺤﻤﺩ ﺯﻴﻥ‪ ،‬ﺘﺩﺭﻴﺱ ﺍﻟﻔﻘﻪ ﻭﺃﺼﻭﻟﻪ ‪ :‬ﻤﻥ ﻭﺠﻬﺔ ﻨﻅﺭ ﻤﻌﺎﺭﻑ ﺍﻟـﻭﺤﻲ‪ ،‬ﺘﻔﻜـﺭ ‪:‬‬ ‫ﺍﻟﻤﺠﻠﺩ ﺍﻷﻭل ‪ ،‬ﺍﻟﻌﺩﺩ ﺍﻷﻭل‪1999 ،‬ﻡ ‪ ،‬ﺹ‪.146-126‬‬

‫ﺘﻔﻜﱡﺭ ‪،‬ﻤﺠﻠﺩ )‪ ،(3‬ﻋﺩﺩ )‪ 2001 ،(1‬ﻡ‪1422 /‬ﻫـ‬ ‫ﻤﻥ ﺍﻟ ﻘ ﻴﺎ‬

‫ﻟ‬

‫ﻤﺎ‬

‫ﺍﻟﻌﻠﻭﻡ ﺍ‬

‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ‬

‫ﻤﻴ *‪:‬‬

‫ﻤﺜﻠﻤﺎ ﻓﻌل ﺍﻹﻤﺎﻡ ﺍﻟﻐﺯﺍﻟﻲ ﺤﻴﻨﻤﺎ ﺃﺭﺍﺩ ﺇﺼﻼﺡ ﻋﻠﻭﻡ ﺍﻟﺩﻴﻥ ﺤﻴﺙ ﺍﻨﺘﺒﻪ ﺇﻟﻰ‬

‫ﻤﺤﻭﺭﻴﺔ ﻓﻥ ﺍﻟﻔﻘﻬﻴﺎﺕ ﻭﻋﻅﻡ ﺍﻟﻤﻜﺎﻨﺔ ﺍﻟﺘﻲ ﻴﺤﺘﻠﻬﺎ ﺒﻴﻥ ﺍﻟﻌﻠﻭﻡ ﺍﻹﺴﻼﻤﻴﺔ ‪ ،‬ﻓﻜﺫﻟﻙ ﺍﻨﺘﺒﻪ‬

‫ﺇﻟﻰ ﺍﻟﺨﻠل ﺍﻟﺫﻱ ﺃﺼﺎﺏ ﻫﺫﺍ ﺍﻟﻌﻠﻡ ﺒﺴﺒﺏ ﺫﻫﻭل ﺒﻌﺽ ﺍﻟﻤﺸﺘﻐﻠﻴﻥ ﺒﻪ ﻋﻥ ﺃﻫﻤﻴﺔ ﺒﻨﺎﺀ‬

‫ﻫﺫﺍ ﺍﻟﻌﻠﻡ ﻋﻠﻰ ﻤﻘﺘﻀﻴﺎﺕ ﺍﻟﺘﻭﺤﻴﺩ ﻭﺍﻷﺴﺱ ﺍﻟﻤﺭﻋﻴﺔ ﻓﻲ ﺍﻷﺨﻼﻕ ﺍﻹﺴﻼﻤﻴﺔ ‪ .‬ﻭﻟﻜﻥ‬

‫ﺍﻹﻤﺎﻡ ﺍﻟﻐﺯﺍﻟﻲ ﻨﻔﺴﻪ ﺘﻠﻁﻔﹰﺎ ﻭﺠﺫﺒﹰﺎ ﻷﺼﺤﺎﺏ ﺼﻨﻌﺔ ﺍﻟﻔﻘﻪ ﺃﺴّﺱ ﻜﺘﺎﺒﻪ ﻋﻠﻰ ﺍﻟﺸﻜل‬ ‫ﺍﻟﻤﺄﻟﻭﻑ ﻋﻨﺩ ﻫﺅﻻﺀ ‪ ،‬ﻭﻟﻌل ﻫﺫﻩ ﺍﻟﻁﺭﻴﻘﺔ ﺃﻜﺜﺭ ﻗﺩﺭﺓ ﻋﻠﻰ ﺠﻌل ﺍﻹﺼﻼﺡ ﺍﻟﻤﺭﺍﺩ ﻓﻲ‬

‫ﻤﻨﺎﻫﺞ ﺍﻟﻌﻠﻭﻡ ﺍﻹﺴﻼﻤﻴﺔ ﻫﻭ ﺘﻜﻤﻠﺔ ﻟﻠﺒﻨﺎﺀ ﻋﻠﻰ ﻤﺎ ﺍﺴﺘﻘﺭ ﻋﻠﻴﻪ ﻤﻥ ﺃﺴﺎﺱ ﻗﻭﻴﻡ ‪ ،‬ﻭﻤﺜﻠﻤﺎ‬

‫ﻨﺠﺢ ﺍﻟﻐﺯﺍﻟﻲ ﻓﻲ ﺇﺤﻴﺎﺀ ﻋﻠﻭﻡ ﺍﻟﺩﻴﻥ ﻓﻲ ﻋﺼﺭﻩ ﻓﻜﺫﻟﻙ ﻓﺈﻥ ﺃﻱ ﻤﺤﺎﻭﻟﺔ ﻤﻌﺎﺼﺭﺓ ﻻ‬

‫ﺘﻨﺘﺒﻪ ﻟﻬﺫﻩ ﺍﻷﻤﻭﺭ ﺘﻔﻘﺩ ﻋﻨﺼﺭﹰﺍ ﺃﺴﺎﺴﻴﹰﺎ ﻤﻥ ﻋﻨﺎﺼﺭ ﻨﺠﺎﺤﻬﺎ ‪ .‬ﻭﻻ ﺸﻙ ﺃﻥ ﻓﻥ‬ ‫ﻼ ﻴﻌﺒ َّﺭ ﻋﻥ ﺭﻭﺡ ﺍﻟﺤﻀﺎﺭﺓ ﺍﻹﺴﻼﻤﻴﺔ ‪ ،‬ﻭﻟﺫﻟﻙ‬ ‫ﺍﻟﻔﻘﻬﻴﺎﺕ ﻴﻤ ﹶﺜّل ﺇﻨﺘﺎﺠﹰﺎ ﺇﺴﻼﻤﻴﹰﺎ ﺃﺼﻴ ﹰ‬

‫ﻥ ﺃﻱ ﺇﺼﻼﺡ ﻻ ﻴﺘﺼﺩﻱ ﻟﻘﻀﺎﻴﺎ ﺫﻟﻙ ﺍﻟﻔﻥ ﻴﺨﻁﺊ ﺍﻟﻐﺭﺽ ﺍﻟﻤﻁﻠﻭﺏ ﻭﻴﻜﻭﻥ ﺘﺤﻭﻴﻤ ﹰﺎ‬ ‫ﻓﺈ ّ‬

‫ﻥ ﺃﻱ ﺇﺼﻼﺡ ﻴﺘﺼﺎﺩﻡ ﻤﻊ ﺭﻭﺡ ﻫﺫﺍ ﺍﻟﻔﻥ‬ ‫ﺤﻭل ﺍﻟﻬﺩﻑ ﺩﻭﻥ ﺇﺼﺎﺒﺘﻪ ‪ ،‬ﻭﻜﺫﻟﻙ ﻓﺈ ّ‬ ‫ﺴﺭﻋﺎﻥ ﻤﺎ ﻴﻔﻘﺩ ﻤﺸﺭﻭﻋﻴﺘﻪ ﻭﻴﻠﻔﻅ ﺒﺤﺴﺒﺎﻨﻪ ﺠﺴﻤ ﹰﺎ ﻏﺭﻴﺒﹰﺎ ﻋﻠﻰ ﺭﻭﺡ ﺍﻟﺤﻀﺎﺭﺓ‬

‫ﺍﻹﺴﻼﻤﻴﺔ ‪ ،‬ﻭﻋﻠﻴﻪ ﻻﺒﺩ ﻤﻥ ﻤﺭﺍﻋﺎﺓ ﻤﺤﻭﺭﻴﺔ ﻫﺫﺍ ﺍﻟﻔﻥ ﻓﻲ ﺃﻱ ﺇﺼﻼﺡ ﻤﻨﺸﻭﺩ ﻟﻤﻨﺎﻫﺞ‬

‫ﺍﻟﻌﻠﻭﻡ ﺍﻹﺴﻼﻤﻴﺔ ‪ ،‬ﻭﻻ ﺴﻴﻤﺎ ﻭﺃﻥ ﺍﻟﺴﻭﺍﺩ ﺍﻷﻋﻅﻡ ﻤﻥ ﻁﻼﺏ ﻤﻌﺎﺭﻑ ﺍﻟﻭﺤﻲ ﻭﺍﻟﺘﺭﺍﺙ‬

‫ﻴﺴﺠﻠﻭﻥ ﻓﻲ ﻗﺴﻡ ﺍﻟﻔﻘﻪ ﻭﺍﻷﺼﻭل ‪ ،‬ﻭﻴﻌﺎﻀﺩ ﺫﻟﻙ ﻤﺎ ﻜﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺤﺎل ﺯﻤﺎﻥ ﺍﻹﻤﺎﻡ‬

‫ﺍﻟﻐﺯﺍﻟﻲ ‪ .‬ﻟﻜﻥ ﺍﻟﺴﺅﺍل ﺍﻟﻤﺤﻭﺭﻱ ﺍﻟﺫﻱ ﻨﺭﻴﺩ ﺍﻹﺠﺎﺒﺔ ﻋﻠﻴﻪ ﻫﻭ ﻜﻴﻑ ﻴﻤﻜﻥ ﺇﺤﺩﺍﺙ‬ ‫ﺇﺼﻼﺡ ﺸﺎﻤل ﻓﻲ ﻤﻨﺎﻫﺞ ﺍﻟﻌﻠﻭﻡ ﺍﻹﺴﻼﻤﻴﺔ ﺩﻭﻥ ﻤﺼﺎﺩﻤﺔ ﺃﺴﺱ ﻓﻥ ﺍﻟﻔﻘﻬﻴﺎﺕ‬

‫ﺃﻱ‬

‫ﻜﻴﻑ ﻴﻤﻜﻥ ﺍﻻﻨﺘﻘﺎل ﺒﻬﻤﻭﻡ ﻭﻗﻀﺎﻴﺎ ﻓﻥ ﺍﻟﻔﻘﻬﻴﺎﺕ ﺇﻟﻰ ﻤﻭﻀﻌﻪ ﺍﻟﻁﺒﻴﻌﻲ ﻓﻲ ﺴﻠﻡ‬

‫ﺃﻭﻟﻭﻴﺎﺕ ﺍﻟﻌﻠﻭﻡ ﺍﻹﺴﻼﻤﻴﺔ ‪.‬‬

‫*‬

‫ﻴﺒﺩﻭ ﺃﻥ ﺍﻟﺒﺎﺤﺙ ﻗﺩ ﺨﺭﺝ ﻋﻥ ﻤﻌﺎﻟﺠﺔ ﻗﻀﻴﺔ ﺍﻟﺒﺤﺙ ﺍﻷﺴﺎﺴﻴﺔ ﺤﺴﺏ ﻋﻨﻭﺍﻥ ﺍﻟﺒﺤـﺙ ﻭﺤﻴـﺙ ﺃﻥ‬ ‫ﻫﻴﺌﺔ ﺍﻟﺘﺤﺭﻴﺭ ﻤﻘﻴﺩﺓ ﺒﺭﺃﻱ ﺍﻟﻤﺤﻜﻡ ﻓﻘﺩ ﺭﺃﺕ ﻨﺸﺭ ﺍﻟﺒﺤﺙ ﺒﺤﺎﻟﺘﻪ ﺍﻟﺭﺍﻫﻨﺔ ‪.‬‬

‫ﻋﻠﻡ ﺍﻻﺠﺘﻤﺎﻉ ﺍﻟﺩﻴﻨﻲ ﻭﻋﻠﻭﻡ ﺍﻟﻭﺤﻲ ﻭﺍﻟﺘﺭﺍﺙ‬

‫ﺩ‪ .‬ﺇﺒﺭﺍﻫﻴﻡ ﻤﺤﻤﺩ ﺯﻴﻥ‬

‫ﻥ ﺍﻹﺠﺎﺒﺔ ﻋﻠﻰ ﺍﻟﺴﺅﺍل ﺍﻟﺴﺎﺒﻕ ﺘﺴﺘﺩﻋﻲ ﻭﺠـﻭﺩ‬ ‫ﻻ ﻴﺨﻔﻰ ﻋﻠﻰ ﺍﻟﻨﺎﻅﺭ ﺍﻟﻤﺤﻘﻕ ﺃ ّ‬

‫ﻨﻅﺭﻴﺔ ﻭﺍﻀﺤﺔ ﻓﻲ ﺘﺼﻨﻴﻑ ﺍﻟﻌﻠﻭﻡ ﺍﻹﺴﻼﻤﻴﺔ ﻭﻤﻭﻗﻑ ﻤﻌﺭﻓﻲ ﻤﺘﻜﺎﻤل ﻓﻲ ﺍﻟﺘﻌﺎﻤل ﻤﻊ‬

‫ﺍﻟﺘﺭﺍﺙ ﺍﻹﺴﻼﻤﻲ ‪ .‬ﻫﺫﺍ ﺒﺎﻹﻀﺎﻓﺔ ﺇﻟﻰ ﻭﺠﻭﺩ ﻤﺅﺴﺴﺔ ﻋﻠﻤﻴﺔ ﺘﺨﺘﺒﺭ ﻓﻴﻬﺎ ﻫﺫﻩ ﺍﻷﻨﺴﺎﻕ‬ ‫ﺍﻟﻔﻜﺭﻴﺔ ﻭﺘﺘﻁﻭﺭ ﻓﻲ ﺩﺍﺨﻠﻬﺎ ﺁﻟﻴﺎﺕ ﻟﺤل ﺍﻟﺘﻭﺘﺭﺍﺕ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻟﻨﻅﺭﻴﺔ ﻟﻜﺸﻑ ﺍﻟﻤﻔﺎﺭﻗـﺔ‬

‫ﺍﻟﻨﺎﺠﻤﺔ ﺒﻴﻥ ﺍﻟﻨﻅﺭ ﻭﺍﻟﺘﻁﺒﻴﻕ ‪ .‬ﻭﻟﻌل ﺘﺠﺭﺒﺔ ﻗﺴﻡ ﺍﻟﻔﻘﻪ ﻭﺍﻷﺼﻭل ﺒﺎﻟﺠﺎﻤﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ‬

‫ﻥ ﺩﺭﺱ‬ ‫ﺍﻟﻌﺎﻟﻤﻴﺔ ﺒﻤﺎﻟﻴﺯﻴﺎ ﺘﻤ ﹶﺜّل ﻭﺍﺤﺩﹰﺍ ﻤﻥ ﺍﻟﻨﻤﺎﺫﺝ ﺍﻟﻔﺭﻴﺩﺓ ﻓﻲ ﻫﺫﺍ ﺍﻟﻤﻀﻤﺎﺭ ‪ .‬ﻭﻋﻠﻴﻪ ﻓﺈ ّ‬ ‫ﻫﺫﻩ ﺍﻟﺘﺠﺭﺒﺔ ﻓﻲ ﺇﻁﺎﺭ ﺍﻟﺘﻁﻭﺭﺍﺕ ﺍﻟﻨﻅﺭﻴﺔ ﻓﻲ ﻤﻨﺎﻫﺞ ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ﻭﺍﻟﺘﻲ ﺼﺎﺭﺕ‬

‫ﺃﻜﺜﺭ ﺘﺭﻜﻴﺯﹰﺍ ﻋﻠﻰ ﻀﺭﻭﺭﺓ ﺇﺼﻼﺡ ﻤﻨﺎﻫﺞ ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ﺘﺭﻓﺩﻨﺎ ﺒﻭﻀﻊ ﻨﻤـﻭﺫﺠﻲ‬

‫ﻟ ﺠﺎﺒﺔ ﻋﻠﻰ ﺍﻟﺴﺅﺍل ﺍﻟﻤﺤﻭﺭﻱ ﺍﻟﺫﻱ ﻁﺭﺤﻨﺎﻩ ﺴﺎﺒﻘﹰﺎ ‪.‬‬

‫ل ﻜﺘﺎﺏ ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ‪ :‬ﺍﻟﻤﺒﺎﺩﺉ ﺍﻟﻌﺎﻤﺔ ﻭﺨﻁﺔ ﺍﻟﻌﻤل ‪،‬‬ ‫ﻟﻌ ّ‬

‫)‪(1‬‬

‫ﺤﺎﻭل ﻭﻀـﻊ‬

‫ﻤﻌﺎﻟﻡ ﻟﻤﻨﻬﺞ ﻟﺘﺠﺩﻴﺩ ﺍﻟﻌﻠﻡ ﺍﻹﺴﻼﻤﻲ ﻤﻔﻬﻭﻤﹰﺎ ﻭﻤﻀﻤﻭﻨﹰﺎ ‪ ،‬ﻭﺫﻟﻙ ﺒﺒﻴﺎﻥ ﺃﺴﺱ ﺫﻟﻙ ﺍﻟﻌﻠﻡ‬

‫ﻭﻤﻨﻁﻠﻘﺎﺘﻪ ﺍﻟﻨﻅﺭﻴﺔ ‪ .‬ﻭﻻ ﺸﻙ ﺃﻥ ﺍﻟﻤﻘﺩﻤﺔ ﻟﻜل ﺫﻟﻙ ﻫﻭ ﻤﺤﺎﻭﻟﺔ ﺒﻴﺎﻥ ﻨﻘـﺎﻁ ﺍﻟﻀـﻌﻑ‬

‫ﺍﻟﺘﻲ ﺍﻋﺘﺭﺕ ﺍﻟﻤﻨﻬﺠﻴﺔ ﺍﻟﺘﻘﻠﻴﺩﻴﺔ ﻭﺃﺨﺭﺠﺘﻬﺎ ﻋﻥ ﺤﻴﻭﻴﺘﻬﺎ ﻭﺇﺴﻬﺎﻤﻬﺎ ﺍﻟﺜﺭ ﻓﻲ ﺩﻓﻊ ﺤﺭﻜﺔ‬ ‫ﺍﻻﺠﺘﻬﺎﺩ ‪ ،‬ﻓﻠﺌﻥ ﻜﺎﻥ ﺍﻟﻔﻘﻪ ﻓﻲ ﻤﺒﺩﺃ ﺃﻤﺭﻩ ﻫﻭ ﺍﻟﻔﻬﻡ ﻟﺨﻁﺎﺏ ﺍﻟﺸﺎﺭﻉ ﻓﻲ ﻜل ﻤﺠـﺎﻻﺕ‬

‫ﺍﻟﺤﻴﺎﺓ ‪ ،‬ﻓﺈﻨﻪ ﺒﻌﺩ ﺫﻟﻙ ﺼﺎﺭ ﺍﺴﻤﹰﺎ ﻴﺘﻌﻠﻕ ﺒﺼﻨﺎﻋﺔ ﻤﺤﺩﺩﺓ ﺘﻌﻨﻲ ﺒﺄﻓﻌﺎل ﺍﻟﻤﻜﻠﻔـﻴﻥ ﻓـﻲ‬ ‫ﻤﺠﺎل ﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﺍﻟﻤﻌﺎﻤﻼﺕ ﻭﺍﻟﻨﻜﺎﺡ ﻭﺍﻟﻁﻼﻕ ﻭﺍﻟﻤﻭﺍﺭﻴـﺙ ﻭﺍﻟﺤـﺩﻭﺩ ﻭﺍﻟﻘﺼـﺎﺹ‬ ‫ﻭﻏﻴﺭﻫﺎ ‪ ،‬ﻭﻓﻘﺩ ﺤﻴﻭﻴﺘﻪ ﺍﻷﻭﻟﻰ ﻭﺩﺨﻠﺘﻪ ﺁﻓﺔ ﺍﻟﺘﻘﻠﻴﺩ ﻭﺍﻟﺘﻌﺼﺏ ﺍﻟﻤﺫﻫﺒﻲ ﻭﻀـﻴﻕ ﻤـﻥ‬

‫ﻨﻁﺎﻕ ﺍﻫﺘﻤﺎﻤﻪ ﻭﺼﺎﺭﺕ ﺴﻤﺔ ﺍﻟﻤﻨﻬﺞ ﺍﻷﺴﺎﺱ ﻓﻴﻪ ﻫﻭ ﺍﻟﻘﻴـﺎﺱ ﺍﻟـﺫﻱ ﻓﻘـﺩ ﺤﻴﻭﻴﺘـﻪ‬

‫ﻭﺍﺘﺼﺎﻟﻪ ﺒﺎﻟﻨﻭﺍﺯل ﺒﺴﺒﺏ ﺍﻟﻔﺼﺎﻡ ﺍﻟﺫﻱ ﺴﺎﺩ ﺒﻴﻥ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻷﻤﺭﺍﺀ ﻭﺼﺎﺭ ﺍﻟﻌﻠﻡ ﻻ ﺼﻠﺔ‬

‫ﻟﻪ ﺒﺎﻟﻭﺍﻗﻊ ﺍﻟﻌﻤﻠﻲ ﻭﺒﺴﺒﺏ ﺍﻟﻭﺍﻗﻊ ﺍﻟﺤﻀﺎﺭﻱ ﺍﻟﻌﺎﻡ ﺍﻟﺫﻱ ﺃﻓﺭﺯ ﻗﻀﺎﻴﺎ ﻤﻔﺘﻌﻠـﺔ ﻤﺜـل‬ ‫ﺘﻌﺎﺭﺽ ﺍﻟﻌﻘل ﻭﺍﻟﻨﻘل‪ ،‬ﻭﺜﻨﺎﺌﻴﺔ ﺍﻟﺜﻘﺎﻓﺔ ﻭﺍﻟﺩﻴﻥ ﻭﺍﻟﻔﺼل ﺒﻴﻥ ﺍﻟﻔﻜﺭ ﻭﺍﻟﻔﻌل ‪.‬‬

‫)‪Al- Faruqi, Isma 'il Raji: Islamization of Knowledge , Brontwood, (1‬‬ ‫‪ Marylaand:IIU, 1982‬ﺭﺍﺠﻊ ﺍﻟﺼﻔﺤﺎﺕ ﺍﻟﻤﺘﻌﻠﻘﺔ ﺒﺎﻟﻤﻨﻬﺞ ﻤﻥ ﺹ ‪.38-16‬‬

‫ﺘﻔﻜﱡﺭ ‪،‬ﻤﺠﻠﺩ )‪ ،(3‬ﻋﺩﺩ )‪ 2001 ،(1‬ﻡ‪1422 /‬ﻫـ‬

‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ‬

‫ﻟﻜل ﺫﻟﻙ ﻓﻘﺩ ﺼﺎﺭ ﺍﻟﻘﻴﺎﺱ ﻤﻨﻬﺠﹰﺎ ﺸﻜﻠﻴﹰﺎ ﺼﻭﺭﻴﹰﺎ ﻭﺼﺎﺭ ﺍﻻﺠﺘﻬﺎﺩ ﺍﻟﺫﻱ ﻴﻌﺘﻤﺩ‬

‫ﻋﻠﻴﻪ ﺴﺎﻜﻨﹰﺎ ﻻ ﺼﻠﺔ ﻟﻪ ﺒﺎﻟﻭﺍﻗﻊ ﺍﻟﺫﻱ ﻴﻌﺎﻟﺠﻪ ‪ ،‬ﺒل ﺼﺎﺭ ﺫﻟﻙ ﺍﻟﺤﺎل ﻴﻘﺘﻀﻲ ﺇﻋﺎﺩﺓ‬

‫ﺍﻟﻨﻅﺭ ﻓﻲ ﺃﺴﺱ ﺍﻟﻤﻨﻬﺞ ﻭﺘﺤﺭﻴﺭ ﻤﻭﺍﻀﻊ ﺍﻻﺘﻔﺎﻕ ﺍﻷﺴﺎﺴﻴﺔ ﻓﻴﻪ ‪ .‬ﻭﻋﻠﻴﻪ ﻻ ﺒﺩ ﻤﻥ ﺒﻨﺎﺀ‬ ‫ﺍﻟﻤﻨﻬﺞ ﺍﻹﺴﻼﻤﻲ ﻋﻠﻲ ﺍﻷﺴﺱ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻷﻭﻟﻲ ﻗﺒل ﺃﻥ ﺘﻌﺘﻭﺭﻫﺎ ﻋﻭﺍﻤل ﺍﻟﺘﺎﺭﻴﺦ‬ ‫ﻭﺍﻟﺒﻠﻲ ‪ .‬ﻭﻻ ﺸﻙ ﺃﻥ ﻫﺫﻩ ﺍﻷﺴﺱ ﻨﻔﺴﻬﺎ ﺘﺼﻠﺢ ﻟﺘﻤ ﹶﺜّل ﺍﻟﺭﺅﻴﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻟﻜﻠﻴﺔ ﺍﻟﺘﻲ‬

‫ﻴﻤﻜﻥ ﺃﻥ ﺘﻨﺩﺭﺝ ﺘﺤﺘﻬﺎ ﻜﺎﻓﺔ ﺍﻟﻌﻠﻭﻡ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻭﺍﻟﻁﺒﻴﻌﻴﺔ ﻤﻌﹰﺎ ‪ ،‬ﻭﻫﻲ ﺍﻟﺘﻲ ﺘﻤﻨﺢ ﺍﻟﻌﻠﻡ‬

‫ﺼﻔﺔ ﻜﻭﻨﻪ ﻤﺘﺴﻘﹰﺎ ﻤﻊ ﻤﺒﺎﺩﺉ ﻭﻗﻴﻡ ﺍﻹﺴﻼﻡ ‪ .‬ﻭﻫﺫﻩ ﺍﻟﺭﺅﻴﺔ ﻟﻬﺎ ﻤﻨﻁﻠﻘﺎﺕ ﺘﺒﻨﻲ ﻋﻠﻴﻬﺎ‬ ‫ﻭﺘﺤﺩﺩ ﻤﻌﺎﻟﻤﻬﺎ ﻭﻫﻲ‪:‬‬

‫ﺃﻭ ‪ :‬ﻭﺤﺩﺍﻨﻴﺔ ﺍﻟﺨﺎﻟﻕ ﻭﺍﻟﺘﻲ ﺘﻌﻨﻲ ﺃﻥ ﻭﺠﻭﺩ ﺍﻟﺨﺎﻟﻕ ﻋﺯ ﻭﺠل ﻭﻓﻌﻠﻪ ﻭﺇﺭﺍﺩﺘﻪ ﻫـﻲ‬ ‫ﺍﻟﻤﺒﺩﺃ ﻭﺍﻟﻤﻨﺸﺄ ﻭﺍﻟﻤﻨﻅﻡ ﻷﺴﺱ ﺍﻟﻌﻠﻡ ﻭﺍﻟﻘﻴﻡ ‪.‬‬

‫ﺎ ﻴﺎ ‪ :‬ﻭﺤﺩﺓ ﺍﻟﺨﻠﻕ ﻭﻫﺫﻩ ﺘﺘﺄﺘﻰ ﻜﻨﺘﻴﺠﺔ ﻤﻨﻁﻘﻴﺔ ﻟﻭﺤﺩﺍﻨﻴﺔ ﺍﻟﺨﺎﻟﻕ ﻭﺫﻟﻙ ﻴﻌﻨﻲ ﻜﺫﻟﻙ ﺃﻥ‬

‫ﻟﻠﺨﻠﻕ ﻏﺎﻴﺔ ﻤﺼﺩﺭ ﺘﺄﺴﻴﺴﻬﺎ ﻫﻭ ﺍﻟﺨﺎﻟﻕ ‪ ،‬ﻭﻟﺘﺤﻘﻴﻕ ﺘﻠﻙ ﺍﻟﻐﺎﻴﺔ ﻓﻘﺩ ﺴﺨﺭ ﺍﻟﻜﻭﻥ‬ ‫ﻟ ﻨﺴﺎﻥ ‪.‬‬

‫ﺎﻟ ﺎ ‪ :‬ﻭﺤﺩﺓ ﺍﻟﺤﻕ ﻭﻭﺤﺩﺓ ﺍﻟﻤﻌﺭﻓﺔ ﻭﺫﻟﻙ ﻴﻌﻨﻲ ﺭﻓﻊ ﺍﻟﺘﻌﺎﺭﺽ ﺍﻟﻅﺎﻫﺭﻱ ﺒﻴﻥ ﺍﻟﻌﻘـل‬

‫ﻭﺍﻟﻨﻘل ‪ ،‬ﻭﺘﺤﻘﻴﻕ ﻤﻌﻨﻰ ﺍﻟﺘﻁﺎﺒﻕ ﺒﻴﻨﻬﻤﺎ ﺒﺴﺒﺏ ﻭﺤﺩﺓ ﺍﻟﻤﺼﺩﺭ ‪ .‬ﻭﻴﺘﺭﺘﺏ ﻋﻠـﻲ‬

‫ﺫﻟﻙ ﺃﻨﻪ ﻤﺎ ﻤﻥ ﺒﺤﺙ ﻋﻠﻤﻲ ﺍﺠﺘﻬﺎﺩﻱ ﺇﻻ ﻭﻫﻭ ﺒﻁﺒﻴﻌﺘﻪ ﺩﻋﻭﺓ ﻟﻤﺸﺭﻭﻉ ﻤﻔﺘـﻭﺡ‬

‫ﻟﻠﺘﺼﻭﻴﺏ ﻭﺍﻟﺘﺴﺩﻴﺩ ‪ ،‬ﻭﺃﻥ ﻭﻋﻲ ﺍﻟﻔﻜﺭ ﺍﻟﺒﺸﺭﻱ ﺒﻤﺤﺩﻭﺩﻴﺘﻪ ﻫﻭ ﺍﻟﺴﺒﻴل ﻟﺘﻘـﻭﻴﻡ‬ ‫ﺫﻟﻙ ﺍﻟﻔﻜﺭ ﻭﺘﺭﺸﻴﺩﻩ ‪.‬‬

‫ﺭﺍ ﻌﺎ ‪ :‬ﻭﺤﺩﺓ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺒﺸﺭﻴﺔ ‪ :‬ﺇﻥ ﻗﺒﻭل ﺍﻹﻨﺴﺎﻥ ﻟﻸﻤﺎﻨﺔ ﻭﺘﻤﺘﻌﻪ ﺒﺤﺭﻴﺔ ﺍﻻﺨﺘﻴﺎﺭ ﺒﻴﻥ‬ ‫ﺍﻟﺤﻕ ﻭﺍﻟﺒﺎﻁل ﺘﺠﻌل ﻤﻥ ﺍﻹﻨﺴﺎﻥ ﻤﻭﻀﻌﹰﺎ ﻟﺘﺤﻘﻴﻕ ﻤﻘﺘﻀﻰ ﺍﻹﺭﺍﺩﺓ ﺍﻹﻟﻬﻴﺔ ﻤـﻥ‬ ‫ﺍﻟﺨﻠﻕ ﻭﺒﺎﻟﺘﺎﻟﻲ ﻴﺤﻘﻕ ﺍﻹﻨﺴﺎﻥ ﻤﻌﻨﻲ ﺨﻼﻓﺘﻪ ﻓﻲ ﺍﻷﺭﺽ ﺒﻤﺤﺽ ﺍﺨﺘﻴـﺎﺭﻩ ﻭﻻ‬ ‫ﺘﺘﺤﻘﻕ ﺘﻠﻙ ﺍﻟﺨﻼﻓﺔ ﺇﻻ ﺒﺄﻥ ﻴﻨﺨﻠﻊ ﺍﻹﻨﺴﺎﻥ ﺒﻜﻠﻴﺘﻪ ﻋﻥ ﺩﺍﻋﻴﺔ ﻫﻭﺍﻩ ﻭﻴﻠﺯﻡ ﺸﺭﻋﺔ‬

‫ﺍﻟﺨﺎﻟﻕ ﻭﻤﻨﻬﺠﻪ ﻓﻲ ﺍﻟﺘﺩﺒﻴﺭ ﻭﺒﺫﻟﻙ ﺘﺘﺤﻘﻕ ﺍﻟﻭﺤﺩﺓ ﻟﻠﺤﻴﺎﺓ ﺍﻟﺒﺸﺭﻴﺔ ‪.‬‬

‫ﻋﻠﻡ ﺍﻻﺠﺘﻤﺎﻉ ﺍﻟﺩﻴﻨﻲ ﻭﻋﻠﻭﻡ ﺍﻟﻭﺤﻲ ﻭﺍﻟﺘﺭﺍﺙ‬

‫ﺩ‪ .‬ﺇﺒﺭﺍﻫﻴﻡ ﻤﺤﻤﺩ ﺯﻴﻥ‬

‫ﺨﺎﻤ ﺎ ‪ :‬ﻭﺤﺩﺓ ﺍﻟﻨﻭﻉ ﺍﻹﻨﺴﺎﻨﻲ ‪ :‬ﻫﺫﻩ ﺍﻟﻭﺤﺩﺓ ﻟﻠﺒﺸﺭﻴﺔ ﻤﻨﺸﺅﻫﺎ ﺍﻟﺨﺎﻟﻕ ﻭﺍﻻﺨﺘﻼﻓـﺎﺕ‬ ‫ﺍﻟﻌﺭﻀﻴﺔ ﻓﻲ ﺍﻟﻠﻭﻥ ﻭﺍﻟﻌﺭﻕ ﻭﺍﻟﺠﻨﺱ ﻫﻲ ﺘﻨﻭﻉ ﻟﻠﺘﻌﺎﺭﻑ ﺒﻴﻥ ﺍﻟﺨﻠﻕ ﻭﻻ ﺘﻘـﻭﻡ‬ ‫ﻋﻠﻲ ﺃﺴﺎﺴﻬﺎ ﺃﻱ ﻗﻴﻡ ﻭﻻ ﺘﻨﺸﺄ ﺒﺴﺒﺒﻬﺎ ﺃﻱ ﺩﻋﺎﻭﻯ ﻤﺭﻜﺯﻴﺔ ﻗﺎﺌﻤﺔ ﻋﻠﻲ ﺍﻟﻠﻐـﺔ ﺃﻭ‬

‫ﺍﻟﻠﻭﻥ ﺃﻭ ﺍﻟﺠﻨﺱ ﺇﺫ ﻫﻲ ﻟﻴﺴﺕ ﻤﺼﺩﺭﺍ ﻟﻠﻘﻴﻡ ﻭﻻ ﻟﻠﻌﻠﻡ ﻭﺇﻨﻤﺎ ﻫﻲ ﻅﻭﺍﻫﺭ ﺘﻨـﻭﻉ‬ ‫ﺘﺸﻴﺭ ﺇﻟﻲ ﻭﺤﺩﺓ ﺍﻷﺼل ‪.‬‬

‫ﻫﺫﻩ ﺍﻟﻤﻨﻁﻠﻘﺎﺕ ﺍﻟﺨﻤﺴﺔ ﺘﻤﺜل ﺃﺴﺱ ﺍﻟﺭﺅﻴﺔ ﺍﻟﻜﻠﻴﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻟﻠﻌﻠﻡ ﻭﻟﻠﻘﻴﻡ ﻭﻤـﺎ‬

‫ﻤﻥ ﻤﻌﺭﻓﺔ ﺃﻭ ﻗﻴﻡ ﺘﺴﺘﺤﻕ ﻭﺴﻡ ﺍﻹﺴﻼﻡ ﺇﻻ ﻭﻴﺠﺏ ﺃﻥ ﺘﻨﻁﻠﻕ ﻤﻥ ﺘﻠﻙ ﺍﻷﺴﺱ ‪ .‬ﻭﻋﻠﻴﻪ‬

‫ﻓﺈﻥ ﺍﺴﺘﺌﻨﺎﻑ ﺤﺭﻜﺔ ﺍﻟﻌﻠﻡ ﻭﺍﻟﻘﻴﻡ ﺍﻹﺴﻼﻤﻴﺔ ﻴﺠﺏ ﺃﻥ ﺘﺭﺍﻋﻲ ﻫﺫﻩ ﺍﻷﺴﺱ ‪ ،‬ﻭﻋﻠﻴﻪ ﻓﺈﻥ‬

‫ﺃﻱ ﺇﺼﻼﺡ ﻟﻤﻨﺎﻫﺞ ﺍﻟﻌﻠﻭﻡ ﺍﻹﺴﻼﻤﻴﺔ ﻻ ﺒﺩ ﻭﺃﻥ ﻴﺭﺘﻜﺯ ﻋﻠﻲ ﻫﺫﻩ ﺍﻟﻤﺒﺎﺩﺉ ﺍﻟﺘﻲ ﺘﻤﺜـل‬ ‫ﻤﻨﻬﺞ ﺍﻹﺴﻼﻡ ﻓﻲ ﺍﻟﻨﻅﺭ ﺇﻟﻲ ﺍﻟﻜﻭﻥ ﻭﺍﻟﺤﻴﺎﺓ‪.‬‬ ‫ﺜﻡ ﺼﺩﺭ ﻜﺘﺎﺏ ﺃﺯﻤﺔ ﺍﻟﻌﻘل ﺍﻟﻤﺴﻠﻡ‬

‫)‪(1‬‬

‫ﻟﻠﺩﺨﻭل ﻓﻲ ﻗﻀﺎﻴﺎ ﺃﻜﺜـﺭ ﺘﺤﺩﻴـﺩﺍ ﻤـﻥ‬

‫ﻋﻤﻭﻤﻴﺎﺕ ﻜﺘﺎﺏ ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ‪ ،‬ﻭﻗﺎﻡ ﺒﺭﻓﺽ ﻤﻨﻁﻠﻘﺎﺕ ﺍﻟﺤل ﺍﻹﺴﻼﻤﻲ ﺍﻟﺘﻘﻠﻴـﺩﻱ‬

‫ﻭﺍﻟﺤل ﺍﻟﻘﺎﺌﻡ ﻋﻠﻲ ﺭﺅﻴﺔ ﺃﺘﺒﺎﻉ ﺍﻟﻐﺭﺏ ﻓﻜﻼﻫﻤﺎ ﻤﺴﺘﻠﺏ – ﻋﻨﺩ ﺃﺒﻲ ﺴﻠﻴﻤﺎﻥ – ﺃﻭﻟﻬﻤـﺎ‬

‫ﻟﻠﺘﺎﺭﻴﺦ ﺍﻹﺴﻼﻤﻲ‪ ،‬ﻭﺜﺎﻨﻴﻬﻤﺎ ﻟﻠﻐﺭﺏ ‪ .‬ﻭﻋﻠﻴﻪ ﻓﺈﻥ ﺍﻟﻤﺨﺭﺝ ﻤﻥ ﻫﺫﻩ ﺍﻷﺯﻤﺔ ﺍﻟﻔﻜﺭﻴﺔ ﻫﻭ‬

‫ﺤل ﻗﺎﺌﻡ ﻋﻠﻰ ﺍﻷﺼﺎﻟﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺎﺼﺭﺓ ﺍﻟﺘﻲ ﻻ ﺘﻨﻜﺭ ﺘﺭﺍﺜﻨـﺎ ﺍﻹﺴـﻼﻤﻲ ﺍﻟﺜـﺭ‪،‬‬ ‫ﻭﻟﻜﻨﻬﺎ ﺘﺤﺩﺩ ﻤﻨﺎﻫﺞ ﻟﺘﻭﻅﻴﻔﻪ ﻓﻲ ﺇﺤﺩﺍﺙ ﻨﻬﻀﺔ ﻤﻌﺎﺼﺭﺓ ﻭﻓﻕ ﻤﻨﻬﺞ ﻗﺎﺌﻡ ﻋﻠﻰ ﺃﺴـﺱ‬

‫ﻭﺤﺩﺍﻨﻴﺔ ﺍﷲ ﻭﺨﻼﻓﺔ ﺍﻹﻨﺴﺎﻥ ﻭﻤﺴﺌﻭﻟﻴﺘﻪ ﺍﻷﺨﻼﻗﻴﺔ ‪ .‬ﺜﻡ ﻴﻔﺼل ﺃﺒﻭ ﺴﻠﻴﻤﺎﻥ ﻓﻲ ﺍﻷﺴﺱ‬ ‫ﻭﺍﻟﻤﻨﻁﻠﻘﺎﺕ ﺍﻟﺘﻲ ﺘﺒﻨﻰ ﻋﻠﻴﻬﺎ ﺘﻠﻙ ﺍﻟﻤﻨﻬﺠﻴﺔ ‪.‬‬

‫ﻟﻌل ﺍﻟﺘﺤﻠﻴل ﺍﻟﺴﻴﺎﺴﻲ ﺍﻟﺘﺎﺭﻴﺨﻲ ﻟﺠﺫﻭﺭ ﺍﻷﺯﻤﺔ ﺍﻟﻔﻜﺭﻴﺔ ﻗﺩ ﺃﻓﻀﻰ ﺒﺄﺒﻲ ﺴﻠﻴﻤﺎﻥ‬

‫ﺇﻟﻰ ﺍﻟﻘﻭل ‪ :‬ﺒﺄﻥ ﺍﻟﻔﺼﺎﻡ ﺍﻟﺫﻱ ﺤﺩﺙ ﺒﻴﻥ ﺍﻟﻘﻴﺎﺩﺓ ﺍﻟﻔﻜﺭﻴﺔ ﻭﺍﻟﺴﻴﺎﺴـﻴﺔ ﺒﺴـﺒﺏ ﺘﺤـﻭل‬ ‫ﺍﻟﺨﻼﻓﺔ ﺇﻟﻰ ﻤﻠﻙ ﻋﻀﻭﺽ ﻗﺩ ﻜﺎﻨﺕ ﻟﻪ ﺍﻨﻌﻜﺎﺴﺎﺕ ﻋﻤﻴﻘﺔ ﻋﻠﻰ ﺍﻟﻌﻠﻡ ﺍﻹﺴﻼﻤﻲ ﻭﻋﻠﻰ‬

‫ﺍﻟﻤﺅﺴﺴﺔ ﺍﻟﺴﻴﺎﺴﻴﺔ ﻤﻌﹰﺎ ‪ .‬ﻓﻘﺩ ﺤﺭﻤﺕ ﺍﻟﻤﺅﺴﺴﺔ ﺍﻟﺴﻴﺎﺴﻴﺔ ﻤﻥ ﺍﻟﺭﺍﻓﺩ ﺍﻟﻌﻠﻤﻲ ﻭﺼـﺎﺭﺕ‬ ‫)‪ (1‬ﺃﺒﻭ ﺴﻠﻴﻤﺎﻥ ‪ ،‬ﻋﺒﺩ ﺍﻟﺤﻤﻴﺩ ‪ ،‬ﺃﺯﻤﺔ ﺍﻟﻌﻘل ﺍﻟﻤﺴﻠﻡ ‪ ،‬ﻫﻴﺭﻨﺩﻥ ‪ ،‬ﺍﻟﻤﻌﻬﺩ ﺍﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺭ ﺍﻹﺴـﻼﻤﻲ ‪،‬‬ ‫‪1990‬ﻡ‪.‬‬

‫ﺘﻔﻜﱡﺭ ‪،‬ﻤﺠﻠﺩ )‪ ،(3‬ﻋﺩﺩ )‪ 2001 ،(1‬ﻡ‪1422 /‬ﻫـ‬

‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ‬

‫ﻗﻭﺓ ﻏﺎﺸﻤﺔ ﺘﻌﺘﻤﺩ ﻋﻠﻰ ﺍﻟﻌﺼﺒﻴﺔ ﻭﺒﺄﺱ ﺭﺠﺎل ﺍﻟﻘﺒﺎﺌل ‪ ،‬ﻭﺘﻨﺤﺕ ﺍﻟﻤﺅﺴﺴﺔ ﺍﻟﻌﻠﻤﻴﺔ ﻋﻥ‬

‫ﺘﺩﺒﻴﺭ ﺸﺅﻭﻥ ﺍﻟﺤﻴﺎﺓ ﺍﻟﻌﺎﻤﺔ ﻭﺍﻨﻌﺯﻟﺕ ﻓﻲ ﺭﻜﻥ ﻗﺼﻲ ﻟﻴﺘﻨﺎﺴل ﻤـﻥ ﺭﺤﻤﻬـﺎ ﺸـﺭﻭﺡ‬ ‫ﻭﺤﻭﺍﺵ ﻭﻤﺨﺘﺼﺭﺍﺕ ﺤﻭل ﻨﺼﻭﺹ ﻤﻨﺒﺘﺔ ﺍﻟﺼﻠﺔ ﻋﻥ ﺍﻟﻭﺍﻗـﻊ ﺍﻟﻤﻌـﻴﺵ ‪ ،‬ﺃﻭ ﺃﻨﻬـﺎ‬

‫ﺃﻗﺤﻤﺕ ﻓﻲ ﺴﻴﺎﻕ ﺠﺩل ﺘﺎﺭﻴﺨﻲ ﻋﻘﻴﻡ ‪ .‬ﻭﻋﻠﻴﻪ ﻓﺈﻥ ﻫﺫﺍ ﺍﻟﻔﺼﺎﻡ ﺒﻴﻥ ﺍﻟﻘﻴﺎﺩﺘﻴﻥ ﺍﻟﺴﻴﺎﺴﻴﺔ‬

‫ﻻ ﻋﻥ ﺤﺭﻜﺔ ﺍﻟﻭﺍﻗﻊ ﺍﻟﻤﻌﻴﺵ ﻻ ﻴﺩﺒﺭﻫﺎ ﻭﻻ ﻴﺴـﻌﻰ ﻟﻔﻬـﻡ‬ ‫ﻭﺍﻟﻌﻠﻤﻴﺔ ﺠﻌل ﺍﻟﻌﻠﻡ ﻤﻨﻌﺯ ﹰ‬

‫ﻁﺒﺎﺌﻊ ﺍﻷﺸﻴﺎﺀ ﻭﺍﻟﺴﻨﻥ ﺍﻟﺘﻲ ﺘﻨﻁﻠﻕ ﻤﻨﻬﺎ ‪ ،‬ﻓﻬﺫﺍ ﺍﻻﺴﺘﻼﺏ ﺍﻟﻨﺼﻲ ﺍﻟﺘﺎﺭﻴﺨﻲ ﻟﻠﻌﻠﻡ ﺃﺨل‬

‫ﺒﻁﺒﻴﻌﺔ ﺍﻟﻤﻌﺎﺩﻟﺔ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺤﻘﺔ ﺍﻟﺘﻲ ﺘﺠﻌل ﺍﻟﻌﻠﻡ ﻤﻠﺠﺌﹰﺎ ﻟﻠﻌﻤل ﺍﻟﻨـﺎﻓﻊ ‪ .‬ﻭﻟـﺫﻟﻙ ﻓـﺈﻥ‬

‫ﺍﻹﺼﻼﺡ ﺍﻟﻤﻨﺸﻭﺩ ﻻ ﺒﺩ ﺃﻥ ﻴﺭﻜﺯ ﻋﻠﻰ ﺃﻫﻤﻴﺔ ﺍﻟﺭﺒﻁ ﺒﻴﻥ ﺍﻟﻨﺼﻭﺹ ﻭﺍﻟﻭﺍﻗﻊ ﺍﻟﻤﻌـﻴﺵ‬

‫ﻭﻁﺒﺎﺌﻊ ﺍﻷﺸﻴﺎﺀ ﻭﺍﻟﻔﻁﺭﺓ ﺍﻟﺒﺸﺭﻴﺔ ‪ ،‬ﻓﻬﺫﻩ ﺍﻟﺜﻼﺜﻴﺔ ﺍﻟﺘﻲ ﻤﺤﻭﺭﻫﺎ ﺍﻟﻨﺹ ﺍﻟﺩﻴﻨﻲ ﻭﻋﻤﻠﻬﺎ‬

‫ﻓﻲ ﺍﻟﻭﺍﻗﻊ ﺍﻟﻤﻌﻴﺵ ﺍﻟﻘﺎﺌﻡ ﻋﻠﻰ ﻓﻬﻡ ﻋﻤﻴﻕ ﻟﻠﻔﻁﺭﺓ ﺍﻟﺒﺸﺭﻴﺔ ﻭﻁﺒﺎﺌﻊ ﺍﻷﺸﻴﺎﺀ ﻫﻲ ﺍﻟﺘـﻲ‬ ‫ﻋﻠﻰ ﺃﺴﺎﺴﻬﺎ ﻴﻤﻜﻥ ﺃﻥ ﻴﺴﺘﺭﺩ ﺍﻟﻌﻠﻡ ﺍﻹﺴﻼﻤﻲ ﻋﺎﻓﻴﺘﻪ ﻭﺤﻴﻭﻴﺘﻪ ﻤﺭﺓ ﺃﺨﺭﻯ ‪.‬‬

‫)‪(1‬‬

‫ﻓﺈﻥ ﻜﺎﻥ ﺫﻟﻙ ﻜﺫﻟﻙ ‪ ،‬ﻓﻼ ﺒﺩ ﻤﻥ ﺒﻨﺎﺀ ﻤﺎ ﺃﺴﻤﺎﻩ ﺃﺒﻭ ﺴﻠﻴﻤﺎﻥ "ﻋﻠﻭﻡ ﺍﻟﺨﻼﻓـﺔ"‬

‫ﺍﻟﺘﻲ ﺘﻌﻴﻥ ﺍﻹﻨﺴﺎﻥ ﺍﻟﻤﺴﻠﻡ ﻋﻠﻰ ﺍﺴﺘﺌﻨﺎﻑ ﺩﻭﺭﻩ ﻓﻲ ﺍﻷﺭﺽ ﻜﺨﻠﻴﻔﺔ ﷲ ﻋﺯ ﻭﺠل ‪ .‬ﻭﻻ‬ ‫ﻴﻤﺎﺭﻱ ﺃﺤﺩ ﻓﻲ ﺃﻥ ﻫﺫﻩ ﺍﻟﻤﻨﻅﻭﻤﺔ ﺍﻟﺠﺩﻴﺩﺓ ﻤﻥ ﺍﻟﻌﻠﻭﻡ ﻟﻥ ﺘﺒﺩﺃ ﺒﺈﻋﺎﺩﺓ ﺍﺨﺘﺭﺍﻉ ﺍﻟﻌﺠﻠـﺔ‬

‫ﻤﻥ ﺠﺩﻴﺩ ﻭﻟﻜﻨﻬﺎ ﺴﺘﺒﻨﻰ ﻋﻠﻰ ﻤﺎ ﺤﺼﻠﺘﻪ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻤﻥ ﻋﻠﻭﻡ ﻭﻤﻌﺎﺭﻑ ﻟﻜﻥ ﻭﻓﻕ ﺭﺅﻴﺔ‬

‫ﻥ ﺍﻹﺠﺎﺒﺔ ﻋﻥ ﺴﺅﺍل ﻤﺎ ﻤﻭﻗﻔﻨﺎ ﻤﻥ ﺍﻟﻌﻠﻭﻡ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﻁﺒﻴﻌﻴـﺔ‬ ‫ﺇﺴﻼﻤﻴﺔ ‪ ،‬ﺒﻤﻌﻨﻰ ﺃ ّ‬ ‫ﺍﻟﺘﻲ ﺃﺒﺩﻋﻬﺎ ﺍﻟﻐﺭﺏ‬

‫ﺴﺘﻜﻭﻥ ﺍﻹﺠﺎﺒﺔ ﻋﺩﻡ ﺘﺠﺎﻫل ﺘﻠﻙ ﺍﻟﻤﻨﺠﺯﺍﺕ ﺍﻟﺤﻀﺎﺭﻴﺔ ﺍﻟﻌﻠﻤﻴـﺔ‬

‫ﻭﻟﻜﻥ ﻤﺤﺎﻭﻟﺔ ﺇﻋﺎﺩﺓ ﺼﻴﺎﻏﺘﻬﺎ ﻭﻓﻕ ﺍﻟﺭﺅﻴﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻟﻜﻠﻴﺔ‪ .‬ﻋﻠﻰ ﺍﻟﺭﻏﻡ ﻤﻥ ﻭﻀﻭﺡ‬

‫ﻫﺫﻩ ﺍﻹﺠﺎﺒﺔ ﻋﻠﻰ ﺍﻟﻤﺴﺘﻭﻯ ﺍﻟﻨﻅﺭﻱ ﺇﻻ ﺃﻥ ﺜﻤﺔ ﻓﺭﺍﻏﺎﺕ ﻜﺜﻴﺭﺓ ﻴﺠﺏ ﺃﻥ ﺘﺴـﺩ ﺤﺘـﻰ‬

‫)‪Abu Sulayman, Abdul Hamid, Towards an Islamic Theory of (1‬‬ ‫‪International Relations‬‬ ‫‪Directions for Methodology and Thought, Herndon, IIUM, 1993, P XXI.‬‬ ‫ﻜﺫﻟﻙ ﺭﺍﺠﻊ ﻤﻘﺎﻟﺔ ﺍﻟﻔﺎﺭ ﻭﻗﻲ ﺤﻭل " ﻋﻠﻭﻡ ﺍﻷﻤﺔ" ﻓﻲ‪:‬‬ ‫‪“Islamaizing the Social Sciences”, Social and Natural Sciences ed. Al‬‬‫‪Faruqi and A.O. Naseef, Jeddah: King Abdul Aziz University, 1981.‬‬

‫ﻋﻠﻡ ﺍﻻﺠﺘﻤﺎﻉ ﺍﻟﺩﻴﻨﻲ ﻭﻋﻠﻭﻡ ﺍﻟﻭﺤﻲ ﻭﺍﻟﺘﺭﺍﺙ‬

‫ﺩ‪ .‬ﺇﺒﺭﺍﻫﻴﻡ ﻤﺤﻤﺩ ﺯﻴﻥ‬

‫ﻴﻜﻭﻥ ﻟﺘﻠﻙ ﺍﻹﺠﺎﺒﺔ ﻤﻌﻨﻰ ﻭﺍﻀﺤﹰﺎ ‪ ،‬ﻭﻟﺫﻟﻙ ﺴﻌﻰ ﺃﺒﻭ ﺴﻠﻴﻤﺎﻥ ﻟﻠﺘﻔﺼﻴل ﻓـﻲ ﻤﺸـﺭﻭﻉ‬

‫ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ﻓﻲ ﻤﺠﺎل ﺍﻟﻌﻠﻭﻡ ﺍﻟﺴﻴﺎﺴﻴﺔ ﻭﺍﻹﺩﺍﺭﻴﺔ ‪ .‬ﻭﻟﻜﻥ ﻫﻨﺎﻙ ﻜﺫﻟﻙ ﺠﻤﻠﺔ ﻤـﻥ‬ ‫ﺍﻷﻭﻟﻭﻴﺎﺕ ﺍﻟﺘﻲ ﻴﻤﻜﻥ ﺃﻥ ﺘﺘﺨﺫ ﻓﻲ ﺇﻁﺎﺭ ﻫﺫﺍ ﺍﻟﻤﺸﺭﻭﻉ ﻤﺜل ﺃﻫﻤﻴﺔ ﺘﻜﺸﻴﻑ ﺍﻟﻨﺼﻭﺹ‬

‫ﺍﻹﺴﻼﻤﻴﺔ ﻭﺘﻴﺴﻴﺭﻫﺎ ﻟﻠﺩﺍﺭﺴﻴﻥ ﺤﺴﺏ ﺘﺨﺼﺼﺎﺘﻬﻡ ﻭﻜﺫﻟﻙ ﺃﻫﻤﻴـﺔ ﺍﻟﻌﻨﺎﻴـﺔ ﺒـﺎﻟﻌﻠﻭﻡ‬

‫ﺍﻟﺴﻠﻭﻜﻴﺔ ﻷﻨﻬﺎ ﺍﻟﻤﻔﺘﺎﺡ ﻟﻔﻬﻡ ﺍﻟﻁﺒﺎﺌﻊ ﻭﺍﻟﻔﻁﺭ‪.‬‬

‫ﻭﻟﻘﺩ ﺃﺒﺩﻯ ﺃﺒﻭ ﺴﻠﻴﻤﺎﻥ ﺘﺒﺭﻤﹰﺎ ﻭﺍﻀﺤﹰﺎ ﻤﻥ ﻤﺤﺎﻭﻻﺕ ﺇﻗﺤﺎﻡ ﻋﻠﻡ ﺃﺼﻭل ﺍﻟﻔﻘﻪ ﻓﻲ‬

‫ﺍﻟﻌﻠﻭﻡ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ‪ ،‬ﻓﻬﻭ ﻴﺭﻯ ﺃﻥ ﻤﻨﻬﺠﻴﺔ ﺃﺼﻭل ﺍﻟﻔﻘﻪ ﺍﻟﻘﺎﺌﻤﺔ ﻋﻠﻰ ﺍﻟﻘﻴـﺎﺱ ﻻ ﺘﻔـﻲ‬

‫ﺒﺎﻟﻐﺭﺽ ﺍﻟﻤﻁﻠﻭﺏ ﺒﺴﺒﺏ ﺍﻟﺘﺤﻭﻻﺕ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﺴﻴﺎﺴﻴﺔ ﻭﺍﻻﻗﺘﺼـﺎﺩﻴﺔ ﺍﻟﻬﺎﺌﻠـﺔ ‪.‬‬

‫ﻓﻬﺫﻩ ﺍﻟﻤﻘﺎﻴﺴﺔ ﺒﻴﻥ ﺍﻟﺠﺯﺌﻲ ﻭﺍﻟﺠﺯﺌﻲ ﻻ ﺴﺒﻴل ﻟﻭﻗﻭﻋﻬﺎ ﻭﻟﺫﻟﻙ ﻻ ﺒﺩ ﻤﻥ ﺍﻟﺘﻭﺍﻓﺭ ﻋﻠـﻰ‬ ‫ﻤﻨﻬﺞ ﻴﻌﻨﻲ ﺒﻤﻘﺎﺼﺩ ﻭﻏﺎﻴﺎﺕ ﺍﻟﻨﺼﻭﺹ ﺍﻟﻌﻠﻴﺎ ﻭﻴﺭﺍﻋﻰ ﺍﻟﺘﻐﻴ ﱡﺭ ﺍﻟﺯﻤﺎﻨﻲ ﻭﺍﻟﻤﻜﺎﻨﻲ ﺍﻟﺫﻱ‬

‫ﻁﺭﺃ ﻭﻴﺤﺎﻭل ﻜﺫﻟﻙ ﺇﻋﻤﺎل ﺫﺍﺕ ﺍﻟﻤﻨﻬﺠﻴﺔ ﻓﻲ ﻓﻬﻡ ﺍﻟﺒﻌﺩﻴﻥ ﺍﻟﺯﻤـﺎﻨﻲ ﻭﺍﻟﻤﻜـﺎﻨﻲ ﻓـﻲ‬ ‫ﺍﻟﻨﺼﻭﺹ ﺍﻟﺩﻴﻨﻴﺔ ﻨﻔﺴﻬﺎ ‪.‬‬

‫ﺒﻌﺩ ﺍﻨﻘﻀﺎﺀ ﻋﻘﺩ ﻤﻥ ﺍﻟﺯﻤﺎﻥ ﻋﻠﻰ ﺼﺩﻭﺭ ﻜﺘﺎﺏ ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ﺃﺼﺩﺭ ﺍﻟﻤﻌﻬﺩ‬

‫ﺍﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ﺇﺼﻼﺡ ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ﺒﻴﻥ ﺍﻟﻘﺩﺭﺍﺕ ﻭﺍﻟﻌﻘﺒـﺎﺕ – ﻭﺭﻗـﺔ‬

‫ﻋﻤل – ﺜﻡ ﺃﻋﻘﺏ ﺫﻟﻙ ﺼﺩﻭﺭ ﻜﺘﺎﺏ ﺇﺼﻼﺡ ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ‪ :‬ﻤـﺩﺨل ﺇﻟـﻰ ﻨﻅـﻡ‬

‫ﺍﻟﺨﻁﺎﺏ ﻓﻲ ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ‪،‬‬

‫)‪(1‬‬

‫ﻭﻫﻭ ﻋﺒﺎﺭﺓ ﻋﻥ ﻨﺹ ﻤﻨﻘﺢ ﻟﻭﺭﻗﺔ ﺍﻟﻌﻤل ﺘﻠﻙ ‪ ،‬ﻤـﻊ‬

‫ﺒﻌﺽ ﺍﻹﻀﺎﻓﺎﺕ ﻟﻴﻼﺌﻡ ﺍﻟﻜﺘﺎﺏ ﻋﻨﻭﺍﻨﻪ ﺍﻟﻤﻌﺩل ‪ .‬ﻭﺍﻟﺫﻱ ﻴﻬﻤﻨﺎ ﻓﻲ ﻫﺫﺍ ﺍﻟﻜﺘـﺎﺏ ﻫـﻭ‬

‫ﺭﺒﻁﻪ ﺍﻟﻤﺒﺎﺸﺭ ﺒﻴﻥ ﺇﺼﻼﺡ ﻤﻨﺎﻫﺞ ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ﻭﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ﻭﺩﺨﻭﻟـﻪ ﻓـﻲ‬ ‫ﻜﻴﻔﻴﺔ ﺇﺼﻼﺡ ﻤﻨﺎﻫﺞ ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ﻤﻥ ﻤﻨﻅﻭﺭ ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ﻭﻤﺤﺎﻭﻟﺔ ﺍﻜﺘﺸﺎﻑ‬

‫ﺍﻟﻤﻨﻅﻭﻤﺔ ﺍﻟﻔﻜﺭﻴﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻭﺍﻟﻨﻅﺎﻡ ﺍﻟﻤﻌﺭﻓﻲ ﺍﻹﺴﻼﻤﻲ ﻭﺍﻟﺘﺄﻜﻴﺩ ﻋﻠﻰ ﺃﻥ ﺇﻋﺎﺩﺓ ﺒﻨﺎﺀ‬

‫ﺍﻟﻨﺴﻕ ﺍﻟﻔﻜﺭﻱ ﺍﻹﺴﻼﻤﻲ ﻻ ﻴﺘﻡ ﺇﻻ ﺒﻔﻬﻡ ﻋﻤﻴﻕ ﻟﻤﻨﻬﺠﻴﺔ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻤﻌﺭﻓﻴﺔ ﺍﻟﻘﺎﺌﻤﺔ ﻋﻠﻰ‬

‫ﺍﻟﺠﻤﻊ ﺒﻴﻥ ﺍﻟﻘﺭﺍﺀﺘﻴﻥ ‪ ،‬ﻭﻋﻠﻴﻪ ﻴﻜﻭﻥ ﻤﺤﻭﺭ ﺍﻻﺭﺘﻜﺎﺯ ﻫﻭ ﺍﻟﻘﺭﺁﻥ ﻭﻤﻨﻬﺠﻴﺘﻪ ﺍﻟﻤﻌﺭﻓﻴـﺔ‬ ‫)‪ (1‬ﺍﻟﻌﻠﻭﺍﻨﻲ ‪ ،‬ﻁﻪ ﺠﺎﺒﺭ ‪ ،‬ﺇﺼﻼﺡ ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ‪ :‬ﻤﺩﺨل ﺇﻟﻰ ﻨﻅﻡ ﺍﻟﺨﻁﺎﺏ ‪ ،‬ﻋﻤـﺎﻥ ‪ ،‬ﺍﻟﻤﻌﻬـﺩ‬ ‫ﺍﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ‪1990 ،‬ﻡ‪.‬‬

‫ﺘﻔﻜﱡﺭ ‪،‬ﻤﺠﻠﺩ )‪ ،(3‬ﻋﺩﺩ )‪ 2001 ،(1‬ﻡ‪1422 /‬ﻫـ‬

‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ‬

‫ﻭﺍﻟﺴﻨﱡﺔ ‪ ،‬ﺒﺤﺴﺒﺎﻨﻬﺎ ﺘﺤﻤل ﻤﻨﻬﺠﻴﺔ ﺘﻨﺯﻴل ﺍﻟﻘﺭﺁﻥ ﻭﻫﻭ ﺍﻟﻤﺼﺩﺭ ﺍﻵﺨﺭ ﻟﻠﻤﻌﺭﻓﺔ ‪ .‬ﻭﺒﻨﺎﺀ‬

‫ﻋﻠﻰ ﺫﻟﻙ ﺘﺘﺄﺴﺱ ﻗﻭﺍﻋﺩ ﺍﻹﻨﺘﺎﺝ ﺍﻟﻤﻌﺭﻓﻲ ﻋﻠﻰ ﺍﻟﺩﻋﺎﺌﻡ ﺍﻵﺘﻴﺔ ‪:‬‬ ‫‪-1‬ﺇﻋﺎﺩﺓ ﺒﻨﺎﺀ ﺍﻟﺭﺅﻴﺔ ﺍﻟﻤﻌﺭﻓﻴﺔ ‪.‬‬

‫‪ -2‬ﺇﻋﺎﺩﺓ ﻓﺤﺹ ﻭﺘﺸﻜﻴل ﻭﺒﻨﺎﺀ ﻗﻭﺍﻋﺩ ﺍﻟﻤﻨﻬﺠﻴﺔ ﺍﻹﺴﻼﻤﻴﺔ ‪.‬‬ ‫‪ -3‬ﺒﻨﺎﺀ ﻤﻨﻬﺞ ﺍﻟﺘﻌﺎﻤل ﻤﻊ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻤﺠﻴﺩ ‪.‬‬

‫‪ -4‬ﺒﻨﺎﺀ ﻤﻨﻬﺞ ﻟﻠﺘﻌﺎﻤل ﻤﻊ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻭﻴﺔ ﺍﻟﻤﻁﻬﺭﺓ‪.‬‬ ‫‪ -5‬ﺇﻋﺎﺩﺓ ﺩﺭﺍﺴﺔ ﺘﺭﺍﺜﻨﺎ ﺍﻹﺴﻼﻤﻲ ﻭﻓﻬﻤﻪ ‪.‬‬

‫‪ -6‬ﺒﻨﺎﺀ ﻤﻨﻬﺞ ﻟﻠﺘﻌﺎﻤل ﻤﻊ ﺍﻟﺘﺭﺍﺙ ﺍﻹﻨﺴﺎﻨﻲ ﺍﻟﻤﻌﺎﺼﺭ)‪.(1‬‬

‫ﻻ ﻴﺨﻔﻰ ﻋﻠﻰ ﺍﻟﻨﺎﻅﺭ ﺘﺄﻜﻴﺩ ﺍﻟﻤﺅﻟﻑ ﻋﻠﻰ ﺃﻫﻤﻴﺔ ﺍﻟﻨﻅﺭ ﻟﻤﺎ ﻴﻠﻲ‪:‬‬

‫ﺃﻭ ‪ :‬ﺇﻟﻰ ﺍﻻﺠﺘﻬﺎﺩ ﻟﻴﺱ ﻤﻥ ﺯﺍﻭﻴﺔ ﻜﻭﻨﻪ ﻋﻤﻠﻴﺔ ﻓﻘﻬﻴﺔ ‪ ،‬ﺒل ﻤﻥ ﻤﺠﺎل ﻨﻅﺭ ﻓﺴـﻴﺢ‬

‫ﻴﻌﻴﺩ ﻟﻼﺠﺘﻬﺎﺩ ﺤﻴﻭﻴﺘﻪ ﺍﻷﻭﻟﻰ ﻗﺒل ﺤﺼﺭﻩ ﻓﻲ ﻤﺠﺎل ﺍﻟﻔﻘﻬﻴﺎﺕ ﻭﻴﻨﺒﻨﻲ ﻋﻠﻰ ﺫﻟﻙ‬

‫ﻻ ﻤﻥ ﺤﺼﺭﻩ ﻓﻲ ﺍﻟﺴﱡﻨﺔ ﻜﻤﺎ ﻫﻭ ﺍﻟﺤـﺎل‬ ‫ﺍﻷﻤﺭ ﺘﻭﺴﻴﻊ ﻤﻌﻨﻰ ﺍﻟﻌﻠﻡ ﺍﻹﺴﻼﻤﻲ ﺒﺩ ﹰ‬

‫ﻋﻨﺩ ﺍﻟﻤﺤﺩﺜﻴﻥ ‪ ،‬ﺃﻭ ﺘﻭﺴﻴﻌﻪ ﻟﻴﺸﻤل ﻋﻠﻭﻡ ﺍﻟﻤﻘﺎﺼﺩ ﻭﺍﻟﻭﺴﺎﺌل ﻜﻤﺎ ﺍﺘﻀﺢ ﻓﻴﻤـﺎ‬

‫ﺒﻌﺩ ﻓﻲ ﻋﺼﺭ ﺍﻟﺘﺩﻭﻴﻥ ﺇﻟﻰ ﺍﺭﺘﺒﺎﻁ ﺍﻟﻌﻠﻡ ﺒﺎﻟﻤﻨﻬﺞ ﺍﻟﺫﻱ ﻴﻨﺘﺠﻪ ﻭﻟﻴﺱ ﺒﺎﻟﻤﻭﻀﻭﻉ‬

‫ﺍﻟﺫﻱ ﻴﺘﻨﺎﻭﻟﻪ ‪.‬‬

‫ﺎ ﻴﺎ ‪ :‬ﺃﻫﻤﻴﺔ ﺍﻟﺘﻤﻴﻴﺯ ﺒﻴﻥ ﺍﻟﻭﺤﻲ ﻭﺒﻴﻥ ﻓﻬﻡ ﺍﻟﻭﺤﻲ ﻭﺘﻔﺴﻴﺭﻩ ﺒﺤﻴﺙ ﺘﻨﻌﻘـﺩ ﺍﻟﻌﺼـﻤﺔ‬

‫ﻟﻠﻭﺤﻲ ﻭﺤﺩﻩ ‪ ،‬ﻓﺎﻟﺘﺭﺍﺙ ﺍﻹﺴﻼﻤﻲ ﻓﻲ ﻓﻬﻡ ﺍﻟﻭﺤﻲ ﻭﺘﻔﺴﻴﺭﻩ ﻴﻌﺘﺒـﺭﻩ ﻜـل ﻤـﺎ‬ ‫ﻴﻌﺘﺭﻱ ﺍﻟﺘﺄﻭﻴﻼﺕ ﺍﻟﻨﺴﺒﻴﺔ ﺒﺴﺒﺏ ﻤﺤﺩﻭﺩﻴﺔ ﺍﻟﺯﻤﺎﻥ ﻭﺍﻟﻤﻜﺎﻥ ‪ .‬ﻋﻠﻴﻪ ﻻ ﻴﻤـﺎﺭﻱ‬

‫ﺃﺤﺩ ﻓﻲ ﺃﻥ ﺍﻟﻌﺼﻤﺔ ﻭﺍﻟﺜﺒﺎﺕ ﻟﻠﻭﺤﻲ ﻭﺇﻋﺎﺩﺓ ﺍﻟﻔﻬﻡ ﻭﺍﻟﺘﺠﺩﻴﺩ ﻫﻲ ﻷﻓﻬـﺎﻡ ﺫﻟـﻙ‬ ‫ﻅ ﻟﻬﺎ ﻤﻥ ﺍﻟﺜﺒﺎﺕ ﻭﺍﻟﻌﺼﻤﺔ ‪ ،‬ﻓﺜﻤﺔ ﻓﺭﻕ ﺠﻭﻫﺭﻱ ﺒﻴﻥ ﺘﺭﺍﺜﻨـﺎ‬ ‫ﺍﻟﻭﺤﻲ ﺍﻟﺘﻲ ﻻﺤ ﱠ‬ ‫ﺍﻟﻔﻘﻬﻲ ﻭﺍﻷﺼﻭﻟﻲ ﻭﺍﻟﻜﻼﻤﻲ ﻭﺒﻴﻥ ﺍﻟﻭﺤﻲ ﺍﻹﻟﻬﻲ ‪.‬‬

‫)‪(1‬‬

‫ﺍﻟﻤﺭﺠﻊ ﺍﻟﺴﺎﺒﻕ ‪ ،‬ﺹ‪.111-106‬‬

‫ﻋﻠﻡ ﺍﻻﺠﺘﻤﺎﻉ ﺍﻟﺩﻴﻨﻲ ﻭﻋﻠﻭﻡ ﺍﻟﻭﺤﻲ ﻭﺍﻟﺘﺭﺍﺙ‬

‫ﺩ‪ .‬ﺇﺒﺭﺍﻫﻴﻡ ﻤﺤﻤﺩ ﺯﻴﻥ‬

‫ﺎﻟ ﺎ ‪ :‬ﺇﻥ ﺒﻨﺎﺀ ﺍﻟﻨﺴﻕ ﺍﻟﻤﻌﺭﻓﻲ ﺍﻹﺴﻼﻤﻲ ﻫﻭ ﺍﺴﺘﺌﻨﺎﻑ ﻟﺠﻬﻭﺩ ﺇﺼﻼﺡ ﻤﻨﺎﻫﺞ ﺍﻟﻔﻜـﺭ‬

‫ﺍﻹﺴﻼﻤﻲ ﻤﻨﺫ ﺘﺄﺴﻴﺴﻬﺎ ﺍﻷﻭل ﻭﻫﺫﺍ ﺍﻟﺘﻭﺍﺼل ﺍﻟﻤﻨﻬﺠﻲ ﻗﺎﺌﻡ ﻋﻠﻰ ﻓﻬـﻡ ﻋﻤﻴـﻕ‬

‫ﻟﻠﻤﻨﻬﺠﻴﺔ ﺍﻷﺴﺎﺱ ﺍﻟﺘﻲ ﺠﺎﺀ ﺒﻬﺎ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻤﺠﻴﺩ ‪ .‬ﻓﻤﻘﺎﺼﺩ ﺍﻟﺸﺎﺭﻉ ﺍﻟﺤﻜﻴﻡ ﻭﻗـﻴﻡ‬

‫ﺍﻟﻭﺤﻲ ﺍﻟﻌﻠﻴﺎ ﻭﺍﻟﺒﻨﺎﺀ ﺍﻟﻤﻌﺭﻓﻲ ﺍﻹﺴﻼﻤﻲ ﻜﻠﻬﺎ ﺘﺒﻨـﻰ ﻋﻠـﻰ ﻤﻨﻬﺠﻴـﺔ ﺍﻟﻘـﺭﺁﻥ‬

‫ﺍﻟﻤﻌﺭﻓﻴﺔ ﻭﺘﻔﻌل ﻫﺫﻩ ﺍﻟﻤﻨﻬﺠﻴﺔ ﻋﺒﺭ ﺍﻟﻤﺤﺎﻭﺭ ﺍﻟﺴﺘﺔ – ﺴﺎﺒﻘﺔ ﺍﻟـﺫﻜﺭ – ﻟﻴﻜـﻭﻥ‬ ‫ﺍﻟﻨﺎﺘﺞ ﻫﻭ ﺍﻟﻨﻅﺎﻡ ﺍﻟﻤﻌﺭﻓﻲ ﺍﻹﺴﻼﻤﻲ ‪ ،‬ﻭﻫﺫﻩ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﻤﻨﻬﺠﻴﺔ ﺍﻟﺘـﻲ ﺘﺸـﻤل‬

‫ﺍﻟﻭﺤﻲ ﻭﺍﻟﻜﻭﻥ ﻭﺍﻟﺘﺎﺭﻴﺦ ﻭﺍﻹﻨﺴﺎﻥ ﻫﻲ ﺍﻟﺘـﻲ ﺘﻌﻁـﻲ ﺍﻟﻨﻤـﻭﺫﺝ ﺍﻟﻤﻌﺭﻓـﻲ‬ ‫ﺍﻹﺴﻼﻤﻲ ﺤﻴﻭﻴﺘﻪ ﻭﺘﺠﺩﺩﻩ ﻓﻲ ﻓﻬﻡ ﺠﺩﻟﻴﺔ ﺍﻟﻐﻴﺏ ﻭﺍﻟﻜﻭﻥ ﻭﺍﻹﻨﺴﺎﻥ‪.‬‬

‫ﻤﻥ ﺨﻼل ﻤﺎ ﺴﺒﻕ ﻴﺒﺩﻭ ﺠﻠﻴﹰﺎ ﺍﻨﺘﻘﺎل ﻗﻀﻴﺔ ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓـﺔ ﻓـﻲ ﺇﺼـﻼﺤﻬﺎ‬

‫ﻟﻤﻨﺎﻫﺞ ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ﻤﻥ ﺘﻘﺩﻴﻡ ﻤﻨﻬﺞ ﻟﻨﻘﺩ ﺍﻟﺘﺭﺍﺙ ﺍﻹﺴﻼﻤﻲ ﻭﺍﻹﻨﺴـﺎﻨﻲ ﻟﺘﺤﻘﻴـﻕ‬

‫ﻤﻌﻨﻰ ﺍﻟﺘﻭﺍﺼل ﻤﻊ ﺫﻟﻙ ﺍﻟﺘﺭﺍﺙ ﻭﺒﻴﺎﻥ ﻤﻭﻗﻌﻪ ﻓﻲ ﺍﻟﻤﻨﻅﻭﻤﺔ ﺍﻟﻔﻜﺭﻴـﺔ ﺍﻹﺴـﻼﻤﻴﺔ ‪.‬‬ ‫ﻭﻴﺒﺩﻭ ﻭﺍﻀﺤﹰﺎ ﻗﺼﻭﺭ ﺍﻟﻤﻨﻬﺠﻴﺔ ﻟﻠﺘﺄﺴﻴﺱ ﻟﻪ ‪ .‬ﻓﺈﻥ ﻜﺎﻥ ﺫﻟﻙ ﻜﺫﻟﻙ ‪ ،‬ﻓﻜﻴﻑ ﺍﻨﻌﻜﺱ ﻫﺫﺍ‬

‫ﺍﻟﻔﻬﻡ ﺍﻟﻤﻨﻬﺠﻲ ﻋﻠﻰ ﻓﻥ ﺍﻟﻔﻘﻬﻴﺎﺕ – ﺨﺎﺼﺔ ﻭﺃﻥ ﺼﺎﺤﺏ ﻫـﺫﻩ ﺍﻷﻁﺭﻭﺤـﺎﺕ ﻋـﺎﻟﻡ‬

‫ﺃﺼﻭﻟﻲ ﺭﻴﺎﻥ ﻤﻥ ﻋﻠﻡ ﺍﻟﺸﺭﻴﻌﺔ ﻭﻟﻪ ﻭﻋﻲ ﺒﻤ ﻻﺕ ﻁﺭﺤﻪ ﺍﻟﻤﻨﻬﺠﻲ ﺴﺎﻟﻑ ﺍﻟﺫﻜﺭ‪.‬‬

‫ﺒﻌﺩ ﻫﺫﺍ ﺍﻻﺴﺘﻌﺭﺍﺽ ﺍﻟﻤﻘﺘﻀﺏ ﻟﺒﻌﺽ ﺍﻟﻭﺜﺎﺌﻕ ﺍﻷﺴﺎﺴﻴﺔ ﻟﻤﺩﺭﺴـﺔ ﺇﺴـﻼﻤﻴﺔ‬

‫ﺍﻟﻤﻌﺭﻓﺔ ﻭﺍﻟﺘﻲ ﺭﻭﻋﻲ ﻓﻴﻬﺎ ﻤﺤﺎﻭﻟﺔ ﺘﻠﻤﺱ ﻤﻌﺎﻟﻡ ﻨﻅﺭﻴﺔ ﻟﻠﺘﻌﺎﻤل ﻤﻊ ﺍﻟﺘﺭﺍﺙ ﺍﻹﺴﻼﻤﻲ‬

‫ﻋﻠﻰ ﻭﺠﻪ ﺍﻟﻌﻤﻭﻡ‪ ،‬ﻭﺍﻟﺘﺭﺍﺙ ﺍﻟﻔﻘﻬﻲ ﻋﻠﻰ ﻭﺠﻪ ﺍﻟﺨﺼﻭﺹ‪ ،‬ﻭﻓﻬـﻡ ﻤﻌـﺎﻟﻡ ﺍﻹﺴـﻼﻡ‬

‫ﺍﻟﻤﻨﺸﻭﺩ ﻓﻲ ﻤﻨﺎﻫﺞ ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ‪ ،‬ﻜل ﺫﻟﻙ ﻟﺘﻘﻭﻴﻡ ﺘﺠﺭﺒﺔ ﻗﺴﻡ ﺍﻟﻔﻘﻪ ﻭﺍﻷﺼﻭل ﻓﻲ‬

‫ﺍﻟﺠﺎﻤﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻟﻌﺎﻟﻤﻴﺔ ﺒﻤﺎﻟﻴﺯﻴﺎ‪.‬‬

‫ﻭﻴﺒﺩﻭ ﺠﻠﻴﹰﺎ ﻷﻭل ﻭﻫﻠﺔ ﺃﻥ ﺍﻟﺒﺭﻨﺎﻤﺞ ﺍﻟﻌﻠﻤﻲ ﻟﻬﺫﺍ ﺍﻟﻘﺴﻡ ﻓﻲ ﺩﺭﺠﺘـﻪ ﺍﻟﺠﺎﻤﻌﻴـﺔ‬

‫ﺍﻷﻭﻟﻰ ﺃﻭ ﺍﻟﺜﺎﻨﻴﺔ ﺃﻭ ﺍﻟﺜﺎﻟﺜﺔ ) ﺍﻟﺒﻜﺎﻟﻭﺭﻴﻭﺱ ‪ /‬ﺍﻟﻤﺎﺠﺴﺘﻴﺭ ‪ /‬ﺍﻟﺩﻜﺘﻭﺭﺍﻩ ( ﻗﺎﺌﻡ ﻋﻠﻰ ﺃﻫﻤﻴﺔ‬

‫ﻓﻬﻡ ﻤﺠﺎل ﺍﻟﻔﻘﻬﻴﺎﺕ ﻓﻲ ﺇﻁﺎﺭ ﻤﻌﺎﺭﻑ ﺍﻟﻭﺤﻲ ﻭﺍﻟﺘﺭﺍﺙ ‪ .‬ﻭﺒﺎﻟﻁﺒﻊ ﻓـﺈﻥ ﻫـﺫﺍ ﺍﻟﻔﻬـﻡ‬

‫ﻴﺨﺘﻠﻁ – ﺃﺤﻴﺎﻨﹰﺎ – ﺒﻤﺎ ﺍﺴﺘﻘﺭ ﻋﻠﻴﻪ ﺍﻟﺤﺎل ﻓﻲ ﺍﻟﺠﺎﻤﻌﺎﺕ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻟﺘﻘﻠﻴﺩﻴـﺔ ‪ ،‬ﻟﻜـﻥ‬

‫ﺒﺴﺒﺏ ﻭﺠﻭﺩ ﺍﻟﻘﺴﻡ ﻓﻲ ﺇﻁﺎﺭ ﻤﻌﺎﺭﻑ ﺍﻟﻭﺤﻲ ﻭﺍﻟﺘﺭﺍﺙ ﻭﻀﻤﻥ ﻤﻨﻅﻭﻤﺔ ﻜﻠﻴﺔ ﻤﻌﺎﺭﻑ‬

‫ﺘﻔﻜﱡﺭ ‪،‬ﻤﺠﻠﺩ )‪ ،(3‬ﻋﺩﺩ )‪ 2001 ،(1‬ﻡ‪1422 /‬ﻫـ‬

‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ‬

‫ﺍﻟﻭﺤﻲ ﻭﺍﻟﻌﻠﻭﻡ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻴﺼﻌﺏ ﺘﺤﻭل ﻫﺫﺍ ﺍﻟﺒﺭﻨﺎﻤﺞ ﺍﻟﺩﺭﺍﺴﻲ ﻓﻲ ﻤﺴﺘﻭﻴﺎﺘﻪ ﺍﻟﺜﻼﺜـﺔ‬

‫ﺇﻟﻰ ﺒﺭﻨﺎﻤﺞ ﺘﻘﻠﻴﺩﻱ ﺍﻟﻐﺭﺽ ﻤﻨﻪ ﺘﺄﻫﻴل ﺩﺍﺭﺴﻴﻥ ﻟﻠﻔﻘﻪ ﻭﺍﻷﺼﻭل ﻜﻤﺎ ﺍﺴﺘﻘﺭ ﺫﻟﻙ ﺍﻷﻤﺭ‬ ‫ﻓﻲ ﻤﺩﻭﻨﺎﺕ ﺍﻷﺼﻭﻟﻴﻴﻥ ﻭﺍﻟﻔﻘﻬﺎﺀ ‪ .‬ﻭﻻ ﻴﻤﺎﺭﻱ ﺃﺤﺩ ﻓـﻲ ﺃﻥ ﺭﺴـﺎﺌل ﺍﻟﻁـﻼﺏ ﻓـﻲ‬ ‫ﻤﺴﺘﻭﻯ ﺍﻟﻤﺎﺠﺴﺘﻴﺭ ﻭﺍﻟﺩﻜﺘﻭﺭﺍﻩ ﺘﻌﻜﺱ ﻫﺫﻩ ﺍﻟﻭﻀﻌﻴﺔ ﻟﻠﻘﺴﻡ ﺤﻴﺙ ﺃﻥ ﻨﺴﺒﺔ ﻋﺎﻟﻴﺔ ﻤـﻥ‬

‫ﺘﻠﻙ ﺍﻟﺭﺴﺎﺌل ﺘﺤﺎﻭل ﻭﺼل ﺍﻟﺘﺭﺍﺙ ﺒﺎﻟﻭﺍﻗﻊ ﺍﻟﻤﻌﻴﺵ ﻭﺒﻌﻀﻬﺎ ﻴﺤﺎﻭل ﺍﻟﺘﺄﺴـﻴﺱ ﻟﻘـﻴﻡ‬

‫ﺍﻻﺠﺘﻬﺎﺩ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻭﺍﻟﺒﻌﺽ ﺍﻵﺨﺭ ﻴﺴﻌﻰ ﻹﺜﺎﺭﺓ ﻗﻀﺎﻴﺎ ﻓﻲ ﻤﻨـﺎﻫﺞ ﻓﻬـﻡ ﺍﻟﺘـﺭﺍﺙ‬

‫ﺍﻟﻔﻘﻬﻲ ﻭﺍﻷﺼﻭﻟﻲ ﻭﺍﻟﺘﺎﺭﻴﺦ ﻟﻪ ‪.‬‬

‫ﻭﻴﻤﻜﻥ ﺍﻟﻘﻭل ﺒﺄﻥ ﺘﻘﺴﻴﻡ ﺍﻟﺩﺭﺠﺔ ﺍﻟﻌﻠﻤﻴﺔ ﻓﻲ ﻤﺴﺘﻭﻴﺎﺘﻬﺎ ﺍﻟﺜﻼﺜﺔ ﺘﺴـﻌﻰ ﻟـﺭﺒﻁ‬

‫ﺤﺭﻜﺔ ﺍﻟﺘﻘﻨﻴﻴﻥ ﻓﻲ ﺍﻟﻔﻘﻪ ﺍﻹﺴﻼﻤﻲ ﺒﻘﻀﺎﻴﺎ ﺇﺼﻼﺡ ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ﻭﺠﻌـل ﻋﻤﻠﻴـﺔ‬ ‫ﻻ ‪ :‬ﺒﻘﻀﺎﻴﺎ ﺃﺼﻭل ﺍﻟﺩﻴﻥ ﻟﺘﺄﺴﻴﺱ ﻜﻠﻴﺎﺕ ﺍﻟﺘﺼﻭﺭ ﺍﻹﺴـﻼﻤﻲ ‪ ،‬ﺜـﻡ‬ ‫ﺍﻻﺠﺘﻬﺎﺩ ﺘﺒﺩﺃ ﺃﻭ ﹰ‬

‫ﺘﻨﺘﻘل ﺜﺎﻨﻴﹰﺎ ﻟﻠﺘﺄﻜﻴﺩ ﻋﻠﻰ ﺍﻟﻐﺎﻴﺎﺕ ﺍﻟﻌﻠﻴﺎ ﻟﻠﺩﻴﻥ ﻭﻓﻬﻡ ﻤﻘﺎﺼﺩﻩ ‪ ،‬ﺜﻡ ﺜﺎﻟﺜﹰﺎ ﻭﺃﺨﻴﺭﹰﺍ ‪ :‬ﺘﺤﺎﻭل‬ ‫ﺘﻨﺯﻴل ﺘﻠﻙ ﺍﻟﻜﻠﻴﺎﺕ ﻋﻠﻰ ﺍﻟﻭﺍﻗﻊ ﺍﻟﻤﻌﻴﺵ ﻟﻔﻬﻡ ﻭﺘﻁﺒﻴﻕ ﻤﻌﺎﻨﻲ ﺍﻟﺘـﺩﻴﻥ ﻋﻠـﻰ ﺃﻓﻌـﺎل‬

‫ﺍﻟﻤﻜﻠﻔﻴﻥ ﻭﺒﺫﻟﻙ ﻻ ﻴﻤﻜﻥ ﻋﺯل ﺍﻻﺠﺘﻬﺎﺩ ﺍﻟﻔﻘﻬﻲ ﻋﻥ ﻤﻌﺎﻨﻲ ﺍﻟﺩﻴﻥ ﺍﻟﻜﻠﻴﺔ ﻭﻤﻘﺎﺼـﺩﻩ ‪،‬‬

‫ﻭﻻ ﻴﻤﻜﻥ ﺒﺄﻴﺔ ﺤﺎل ﻤﻥ ﺍﻷﺤﻭﺍل ﺘﺒﻌﻴﺽ ﺍﻟﻔﻌل ﺍﻹﻨﺴﺎﻨﻲ ﻓﻲ ﺼﻠﺘﻪ ﺒﺎﻟﺨـﺎﻟﻕ ﻋـﺯ‬ ‫ﻭﺠل ﻭﺇﻨﻤﺎ ﺘﺄﺘﻲ ﺃﻫﻤﻴﺔ ﺍﻻﺠﺘﻬﺎﺩ ﺍﻟﻤﻨﻬﺠﻲ ﻓﻲ ﺍﻟﻔﻬﻡ ﻭﺍﻟﺘﻨﺯﻴل ﻓﻲ ﺘﻜﻴﻴﻔﻪ ﻟﻠﺼﻠﺔ ﺒـﻴﻥ‬

‫ﺍﻟﺤﻕ ﻭﺍﻟﺨﻠﻕ ‪.‬‬

‫ﻋﻠﻰ ﺍﻟﺭﻏﻡ ﻤﻥ ﺍﻟﻭﻀﻭﺡ ﺍﻟﻨﻅﺭﻱ ﺍﻟﺫﻱ ﻨﺠﺩﻩ ﻓﻲ ﻭﺜـﺎﺌﻕ ﻤﺩﺭﺴـﺔ ﺇﺴـﻼﻤﻴﺔ‬

‫ﺍﻟﻤﻌﺭﻓﺔ ﻓﻲ ﻨﻅﺭﺘﻬﺎ ﻟﻠﺘﺭﺍﺙ ﺍﻹﺴﻼﻤﻲ ﺇﻻ ﺃﻥ ﻗﺴﻡ ﺍﻟﻔﻘﻪ ﻭﺍﻷﺼﻭل – ﺒﺎﻋﺘﺒﺎﺭﻩ ﺍﻟﻘﺴـﻡ‬ ‫ﺍﻷﺴﺎﺴﻲ ﻤﻥ ﺃﻗﺴﺎﻡ ﻤﻌﺎﺭﻑ ﺍﻟﻭﺤﻲ ﻭﺍﻟﺘﺭﺍﺙ – ﻻ ﻴﺒـﺩﻭ ﻓـﻲ ﺘﻔﺎﺼـﻴل ﺍﻟﻤﻘـﺭﺭﺍﺕ‬ ‫ﺍﻟﺩﺭﺍﺴﻴﺔ ﻓﺭﻗﺎ ﻭﺍﻀﺤﹰﺎ ﺒﻴﻨﻪ ﻭﺒﻴﻥ ﺍﻷﻗﺴﺎﻡ ﺍﻟﺘﻘﻠﻴﺩﻴﺔ ﺍﻷﺨﺭﻯ ﻓﻲ ﺍﻟﺠﺎﻤﻌﺎﺕ ﺍﻹﺴﻼﻤﻴﺔ ‪،‬‬

‫ﻭﺭﺒﻤﺎ ﻜﺎﻥ ﺍﻟﺴﺒﺏ ﺍﻷﺴﺎﺱ ﻓﻲ ﺫﻟﻙ ﻴﺭﺠﻊ ﺇﻟﻰ ﺃﻥ ﺍﻟﻜﺜﺭﺓ ﺍﻟﻐﺎﻟﺒﺔ ﻤﻥ ﺃﺴﺎﺘﺫﺓ ﺍﻟﻘﺴﻡ ﻗـﺩ‬

‫ﺃﻟﻔﺕ ﺍﻟﻤﻨﺎﻫﺞ ﺍﻟﺘﻘﻠﻴﺩﻴﺔ ﻭﺩﺭﺴﺕ ﻋﻠﻰ ﺃﺴﺎﺱ ﺘﻠﻙ ﺍﻷﻨﻅﻤﺔ ‪ .‬ﻭﻟﻜﻥ ﺫﻟﻙ ﻻ ﻴﻌﻨﻲ ﻋـﺩﻡ‬

‫ﻭﺠﻭﺩ ﺘﺄﺜﺭ ﻤﺘﺒﺎﺩل ﺒﻴﻥ ﻫﺅﻻﺀ ﺍﻷﺴﺎﺘﺫﺓ ﺍﻟﻜﺭﺍﻡ ﻭﺒﻴﻥ ﺍﻟﻨﻅﺎﻡ ﺍﻟﺘﻌﻠﻴﻤﻲ ﺍﻟﺠﺩﻴـﺩ ﺍﻟـﺫﻱ‬

‫ﻭﺠﺩﻭﻩ ﻓﻲ ﻫﺫﺍ ﺍﻟﻘﺴﻡ ‪ ،‬ﻭﻴﺒﺩﻭ ﻟﻠﻌﻴﻥ ﺍﻟﻔﺎﺤﺼﺔ ﻋﻤﻕ ﺍﻟﺘﺄﺜﻴﺭ ﻓـﻲ ﺍﻹﻨﺘـﺎﺝ ﺍﻟﻌﻠﻤـﻲ‬

‫ﺩ‪ .‬ﺇﺒﺭﺍﻫﻴﻡ ﻤﺤﻤﺩ ﺯﻴﻥ‬

‫ﻋﻠﻡ ﺍﻻﺠﺘﻤﺎﻉ ﺍﻟﺩﻴﻨﻲ ﻭﻋﻠﻭﻡ ﺍﻟﻭﺤﻲ ﻭﺍﻟﺘﺭﺍﺙ‬

‫ﻟﺒﻌﺽ ﻫﺅﻻﺀ ﺍﻷﺴﺎﺘﺫﺓ ‪ ،‬ﻭﻴﺒﺩﻭ ﻜﺫﻟﻙ ﻓﻲ ﺍﻨﻘﺸﺎﻉ ﺍﻟﺤﺴﺎﺴﻴﺔ ﺍﻟﻠﻐﻭﻴـﺔ ﺘﺠـﺎﻩ ﺒﻌـﺽ‬ ‫ﺍﻟﻤﻔﺭﺩﺍﺕ – ﻻ ﻟﺸﻲﺀ ﺇﻻ ﻟﺠﺩﺘﻬﺎ ﻭﺤﺩﺍﺜﺘﻬﺎ ﻋﻠﻰ ﺃﺫﻥ ﺃﻟﻔﺕ ﻨﻭﻋﹰﺎ ﻤﻌﻴﻨﹰﺎ ﻤﻥ ﺍﻟﻤﻔـﺭﺩﺍﺕ‬

‫– ﻭﻻ ﺸﻙ ﺃﻥ ﻫﺫﺍ ﺍﻟﺘﺩﺍﺨل ﺒﻴﻥ ﻨﻅﺎﻡ ﺘﻌﻠﻴﻤﻲ ﺠﺩﻴﺩ ﻭﺒﻴﻥ ﻤﺎﺩﺓ ﻭﺜﻠﺔ ﻤﻥ ﺍﻷﺴـﺎﺘﺫﺓ‬

‫ﻼ ﺨﻼﻗـﹰﺎ ﺇﺫﺍ ﻤـﺎ‬ ‫ﺃﺤﻜﻤﺕ ﻓﻬﻡ ﺍﻟﻔﻘﻪ ﻭﺍﻷﺼﻭل ﻜﻤﺎ ﻭﺭﺜﺘﻪ ﺴﻴﻨﺘﺞ ﻓﻲ ﻨﻬﺎﻴﺔ ﺍﻷﻤﺭ ﺘﻔﺎﻋ ﹰ‬ ‫ﺭﻭﻋﻲ ﻓﻴﻪ ﺃﺩﺏ ﺍﻻﺨﺘﻼﻑ ‪ ،‬ﻭﻁﻭﺭﺕ ﻓﻴﻪ ﻟﻐﺔ ﻤﺸﺘﺭﻜﺔ ﻗﺎﺌﻤﺔ ﻋﻠﻰ ﺍﻻﺤﺘﺭﺍﻡ ﺍﻟﻤﺘﺒﺎﺩل‬

‫ﻭﺍﻟﺴﻤﺎﻉ ﺍﻟﻤﺘﺄﻨﻲ ﻟﻸﻁﺭﻭﺤﺎﺕ ﺍﻟﺠﺩﻴﺩﺓ ﺩﻭﻥ ﺍﻟﺩﺨﻭل ﻓﻲ ﺸـﺒﺎﻙ ﺍﻻﺘﻬـﺎﻡ ﺍﻟﻤﺘﺒـﺎﺩل‬ ‫)‪(1‬‬

‫ﺒﺘﻤﻴﻴﻊ ﺃﺼﻭل ﺍﻟﺩﻴﻥ ﺃﻭ ﺍﻟﺠﻤﻭﺩ ﻭﺍﻟﺘﻘﻠﻴﺩ ﺍﻷﻋﻤﻰ‬

‫‪ .‬ﻭﻁﺎﻟﻤﺎ ﺃﻥ ﻗﺩﺭ ﻫﺫﻩ ﺍﻷﻤـﺔ ﻫـﻭ‬

‫ﺍﻟﻭﺴﻁﻴﺔ ﻭﺃﻨﻬﺎ ﻤﻨﺸﻭﺩ ﻓﻴﻬﺎ ﺍﻻﻀﻁﻼﻉ ﺒﺄﻤﺭ ﺍﻟﺸﻬﻭﺩ ﺍﻟﺤﻀﺎﺭﻱ ﻓﺈﻥ ﺘﺤﻘﻴﻕ ﺍﻟﻭﺴﻁﻴﺔ‬

‫ﻓﻴﻤﺎ ﻨﺤﻥ ﺒﺼﺩﺩﻩ ﺃﻨﺠﻊ ﺍﻟﻐﺎﻴﺎﺕ ﻟﻠﻤﻀﻲ ﺒﺎﻟﻤﺸﺭﻭﻉ ﺍﻹﺴﻼﻤﻲ ﻓﻲ ﺇﺼﻼﺡ ﻤﻨﺎﻫﺞ ﺍﻟﻔﻜﺭ‬

‫ﺇﻟﻰ ﻏﺎﻴﺎﺘﻪ ﺍﻟﻤﻨﺸﻭﺩﺓ‪.‬‬

‫ﺨ‬

‫ﺎ ‪:‬‬

‫ﻭﺍﻟﺤﺎل ﻜﺫﻟﻙ ﻻﺒﺩ ﻤﻥ ﺍﻟﺘﺄﻜﻴﺩ ﻋﻠﻰ ﺍﻟﻤﺤﺎﻭﺭ ﺍﻵﺘﻴﺔ ﺤﺘﻰ ﻴﻜﺘﺴـﺏ ﺍﻹﺼـﻼﺡ‬

‫ﺍﻟﻤﻨﺸﻭﺩ ﻟﻼﻨﺘﻘﺎل ﻤﻥ ﻓﻥ ﺍﻟﻔﻘﻬﻴﺎﺕ ﺇﻟﻰ ﺇﺼﻼﺡ ﻤﻨـﺎﻫﺞ ﺍﻟﺘﻔﻜﻴـﺭ ﺍﻹﺴـﻼﻤﻲ ﺍﻟـﺯﺨﻡ‬ ‫ﻭﺍﻟﻨﺠﺎﺡ ﺍﻟﻤﺭﺠﻭ ﻟﻪ‪.‬‬

‫ﺃﻭ ‪ :‬ﺇﻥ ﻤﺤﻭﺭﻴﺔ ﻓﻥ ﺍﻟﻔﻘﻬﻴﺎﺕ ﻓﻲ ﻤﻨﺠﺯﺍﺕ ﺍﻟﺤﻀﺎﺭﺓ ﺍﻹﺴﻼﻤﻴﺔ ﺘﺩﻋﻭﻨﺎ ﺇﻟﻰ ﺍﺘﺨـﺎﺫ‬ ‫ﺜﻭﺏ ﺫﻟﻙ ﺍﻟﻔﻥ ﻭﻤﺒﺩﺃ ﺘﻠﻙ ﺍﻟﺼﻨﺎﻋﺔ ﻨﻘﻁﺔ ﺍﺭﺘﻜﺎﺯ ﻟﺫﻟﻙ ﺍﻹﺼﻼﺡ ﺒﺤﻴـﺙ ﻴﻌـﺎﺩ‬ ‫ﺍﻹﻨﺘﺎﺝ ﺍﻟﻔﻜﺭﻱ ﻋﻠﻰ ﺫﺍﺕ ﺍﻷﺴﺎﺱ ﺍﻟﻘﻭﻴﻡ ﻭﻴﺤﺩﺙ ﻤﻥ ﺜﻡ ﺍﻟﺘﻭﺍﺼل ﺍﻟﻤﺭﺠﻭ‪.‬‬

‫ﺎ ﻴﺎ‪ :‬ﻭﻟﻤﺎ ﻜﺎﻥ ﺃﺼل ﺍﻟﻔﻘﻪ ﻫﻭ ﺍﻟﻔﻬﻡ ﻭﻟﻤﺎ ﻜﺎﻥ ﺫﻟﻙ ﺍﻟﻔﻬﻡ ﻗﺩ ﺘﺤﺩﺩ ﻋﻠﻰ ﺃﺴﺱ ﻤـﻨﻬﺞ‬ ‫ﻗﻭﻴﻡ ﻓﻲ ﺍﻟﻨﻅﺭ ﺇﻟﻰ ﺍﻟﻭﺤﻲ ﻭﺍﻟﺘﺭﺍﺙ ‪ ،‬ﻓﺈﻥ ﻜل ﺁﻓﺎﺕ ﺍﻟﻨﻅﺭ ﺍﻟﺘﻘﻠﻴﺩﻱ – ﺍﻟﻘﺎﺌﻤـﺔ‬ ‫ﻋﻠﻰ ﺍﻟﺤﻔﻅ ﻭﺍﻻﺴﺘﻅﻬﺎﺭ ﻭﺍﻟﻭﻗﻭﻑ ﻋﻠﻰ ﺘﺭﺍﺙ ﺍﻷﻭﻟﻴﻥ ﺩﻭﻥ ﻓﻬﻤـﻪ ﻭﻤﺭﺍﻋـﺎﺓ‬

‫ﻻ ﻋﻨﻬﺎ ﻓﻘﻪ ﺠﺩﻴﺩ ﻤﺴـﺘﻤﺩ ﻤـﻥ‬ ‫ﺠﺎﻨﺏ ﺍﻟﻌﺼﺭ ﻭﺍﻟﻤﺼﺭ ﻓﻴﻪ – ﺘﻨﺤل ﻭﻴﻨﻬﺽ ﺒﺩ ﹰ‬

‫ﻼ ﺒﻜﺴﺏ ﺍﻷﺌﻤﺔ ﺍﻷﻋﻼﻡ ﻓﻲ ﻓﻘﻪ ﺍﻟﺩﻴﻥ ﻭﺘﻨﺯﻴﻠﻪ ﻋﻠﻰ ﺍﻟﻭﺍﻗﻊ‬ ‫ﻤﻌﺎﻨﻲ ﺍﻟﺘﻭﺤﻴﺩ ﻭﻤﺘﺼ ﹰ‬

‫)‪ (1‬ﺤﺎل ﺼﺩﻭﺭ ﻜﺘﺎﺏ ﻨﺤﻭ ﻓﻘﻪ ﺠﺩﻴﺩ ﻟﺠﻤﺎل ﺍﻟﺒﻨﺎ ﺍﺸﺘﺭﻙ ﺠﻤﻠﺔ ﻤﻥ ﺍﻷﺴﺎﺘﺫﺓ ﻤﻥ ﻗﺴﻡ ﺍﻟﻔﻘﻪ ﻟﻤﺭﺍﺠﻌﺘﻪ‬ ‫ﻓﻲ ﻨﺩﻭﺓ ﻋﻘﺩﺕ ﺒﺎﻟﺠﺎﻤﻌﺔ ‪ ،‬ﻭﻜﺎﻥ ﻭﺍﻀﺤﹰﺎ ﻓﻴﻬﺎ ﺫﻟﻙ ﺍﻟﺘﻭﺘﺭ ﻭﺍﻻﺘﻬﺎﻤﺎﺕ ﺍﻟﻤﺘﺒﺎﺩﻟﺔ ‪.‬‬

‫ﺘﻔﻜﱡﺭ ‪،‬ﻤﺠﻠﺩ )‪ ،(3‬ﻋﺩﺩ )‪ 2001 ،(1‬ﻡ‪1422 /‬ﻫـ‬

‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ‬

‫ﺘﻭﺨﻴﹰﺎ ﻟﻤﻌﺎﻨﻲ ﺍﻻﻨﺨﻼﻉ ﺒﺎﻟﻜﻠﻴﺔ ﻋﻥ ﺩﺍﻋﻲ ﺍﻟﻬﻭﻯ ﻭﺍﻻﻟﺘﺯﺍﻡ ﺒﺎﻟﺸـﺭﻋﺔ ﻭﺘـﺭﻙ‬

‫ﺍﻟﺒﺩﻋﺔ ‪ .‬ﻭﺫﻟﻙ ﺍﻷﻤﺭ ﻻ ﻴﺠﻌل ﺘﺠﺩﻴﺩ ﺍﻟﻔﻘﻪ ﻓﻲ ﺘﺠﺩﻴﺩ ﺃﺼﻭل ﺍﻟﻔﻘـﻪ ﺍﻟﺘـﻲ ﻫـﻲ‬ ‫ﻤﻨﺎﻫﺞ ﻟﻔﻬﻡ ﺍﻟﻭﺤﻲ ﻭﺘﻨﺯﻴﻠﻪ ﻋﻠﻲ ﺍﻟﻭﺍﻗﻊ ﻭﺇﻨﻤﺎ ﻴﺩﻋﻭ ﺇﻟﻲ ﺃﻥ ﺍﻟﻔﻘﻪ ﺒﻁﺒﻌﻪ ﺠﺩﻴﺩ ﺇﺫ‬

‫ﻫﻭ ﻓﻲ ﺍﻷﺼل ﻓﻬﻡ ﻟﻠﻨﺹ ﺍﻟﺸﺭﻋﻲ ﺍﻟﺫﻱ ﻴﺘﺠﺩﺩ ﻭﻓﻘﹰﺎ ﻟﺘﺠﺩﺩ ﻤﻌﺎﻨﻲ ﻓﻬﻡ ﻤﻘﺎﺼـﺩ‬ ‫)‪(1‬‬

‫ﺍﻟﺸﺎﺭﻉ ﻓﻲ ﺁﺤﺎﺩ ﺍﻟﻭﺍﻗﻌﺎﺕ‬

‫‪ .‬ﻓﺎﻻﻟﺘﻔﺎﺕ ﺇﻟﻰ ﻤﻘﺎﺼﺩ ﺍﻟﺸﺭﻴﻌﺔ ﻭﺍﻗﺘﻨﺎﺹ ﺃﻭﺍﺒﺩﻫﺎ‬

‫ﺍﻟﻜﻠﻴﺔ ﺍﻟﻤﺴﺘﺨﺭﺠﺔ ﻤﻥ ﻜﻠﻴﺎﺕ ﺍﻟﺸﺭﻴﻌﺔ ﻻ ﻤﻥ ﺁﺤﺎﺩﻫﺎ ﺍﻟﺠﺯﺌﻴﺔ ﻴﻔﻀﻲ ﻓﻲ ﻏﺎﻴـﺔ‬ ‫ﺍﻟﻤﻁﺎﻑ ﺇﻟﻲ ﺠﻤﻠﺔ ﻤﻥ ﺍﻟﻜﻠﻴﺎﺕ ﺘﻌﺼﻡ ﺍﻟﻤﺘﺩﻴﻥ ﻤـﻥ ﺃﻥ ﻴﺘﺤﺠـﺭ ﺒﻔﻬﻤـﻪ ﺃﻭ ﺃﻥ‬

‫ﻴﻨﺤﺭﻑ ﻋﻥ ﺍﻟﻐﺎﻴﺔ ﻤﻥ ﺍﻟﺘﺩﻴﻥ ‪ .‬ﻭﻟﺫﻟﻙ ﻓﺈﻥ ﺍﻟﺘﺠﺩﻴﺩ ﺍﻟﺤﻘﻴﻘﻲ ﻴﺒﺩﺃ ﺒﺘﺠﺩﻴـﺩ ﻓﻬـﻡ‬

‫ﺃﺼﻭل ﺍﻟﺩﻴﻥ ﻭﺍﻟﺘﻲ ﺘﻘﺘﻀﻲ ﺍﻟﻭﻗﻭﻑ ﻋﻠﻰ ﻤﻘﺎﺼﺩﻩ ﺍﻟﻜﻠﻴﺔ ﺍﻟﺘﻲ ﻋﻠﻰ ﺃﺴﺎﺴﻬﺎ ﻴﺘﻡ‬ ‫ﺘﺴﺩﻴﺩ ﻓﻬﻡ ﺍﻷﺤﻜﺎﻡ ﺍﻟﺠﺯﺌﻴﺔ ﻭﺘﻁﺒﻴﻕ ﺫﻟﻙ ﺍﻟﻔﻬﻡ ﻋﻠﻰ ﺍﻟﻭﺍﻗﻊ ﺍﻟﻤﻌﻴﺵ‪.‬‬

‫ﺎﻟ ﺎ‪ :‬ﻻ ﺒﺩ ﻤﻥ ﺍﻟﺘﻔﻁﻥ ﺇﻟﻰ ﺤﺭﻜﺔ ﺘﻘﻨﻴﻥ ﺍﻟﻔﻘﻪ ﺍﻹﺴﻼﻤﻲ ﺍﻟﺘﻲ ﺒﺩﺃﺕ ﻤﻨﺫ ﻤﺠﻠﺔ ﺍﻷﺤﻜﺎﻡ‬ ‫ﺍﻟﻌﺩﻟﻴﺔ ﻟﻴﺩﺨل ﺍﻟﻔﻘﻪ ﺍﻹﺴﻼﻤﻲ ﻓﻲ ﻤﺭﺤﻠﺔ ﺠﺩﻴﺩﺓ ﺃﻜﺜﺭ ﻀﺒﻁﹰﺎ ﻤﻥ ﻓﻘﻪ ﺍﻟﻨـﻭﺍﺯل ‪،‬‬ ‫ﻭﻟﻬﺫﻩ ﺍﻟﻤﺭﺤﻠﺔ ﺍﻟﺠﺩﻴﺩﺓ ﺨﺒﺭﺍﺕ ﻭﻤﺤﺎﺫﻴﺭ ﻻ ﺒﺩ ﻤﻥ ﻓﻬﻤﻬﺎ ﻭﺩﺭﺴﻬﺎ ﺤﺘـﻰ ﺘﻼﺌـﻡ‬

‫ﻥ ﻤﺠﺭﺩ ﺘﺤﻭﻴل ﻓﻘﻪ ﺍﻟﻨﻜﺎﺡ ﻭﺍﻟﻤﻭﺍﺭﻴـﺙ ﺇﻟـﻲ‬ ‫ﻁﺒﻴﻌﺔ ﺍﻟﻔﻘﻪ ﺍﻹﺴﻼﻤﻲ ‪ ،‬ﻭﻋﻠﻴﻪ ﻓﺈ ّ‬ ‫ﻤﺩﻭﻨﺔ ﻗﺎﻨﻭﻨﻴﺔ ﻟﻸﺤﻭﺍل ﺍﻟﺸﺨﺼﻴﺔ ﻗﺩ ﻻ ﻴﻔﻴﺩ ﺫﻟﻙ ﺍﻟﻔﻘﻪ ﺍﻟﻔﺎﺌﺩﺓ ﺍﻟﻤﺭﺠﻭﺓ ‪ ،‬ﻭﻜﺫﻟﻙ‬

‫ﻥ ﻅﻬﻭﺭ ﺍﻟﻨﻌﺭﺍﺕ ﺍﻟﻭﻁﻨﻴﺔ ﻭﺴﻌﻴﻬﺎ ﻓﻲ ﺒﻌﺽ ﺍﻟﺒﻘﺎﻉ ﻟﻠﺩﻋﻭﺓ ﺇﻟﻲ ﻤﺎ ﺍﺼـﻁﻠﺢ‬ ‫ﻓﺈ ّ‬ ‫ﻋﻠﻴﻪ ﺒﺎﺴﻡ "ﺍﻟﻔﻘﻪ ﺍﻟﻭﻁﻨﻲ "‬

‫)‪(2‬‬

‫ﻗﺩ ﻴﻔﻀﻲ ﻓﻲ ﻨﻬﺎﻴﺔ ﺍﻟﻤﻁﺎﻑ ﺇﻟﻲ ﻨﺴـﻑ ﺠﺴـﻭﺭ‬

‫ﺍﻟﺘﻭﺍﺼل ﺒﻴﻥ ﻤﺩﻭﻨﺎﺘﻨﺎ ﺍﻟﻔﻘﻬﻴﺔ ﻭﺒﻴﻥ ﺤﺎﻀﺭﻨﺎ ‪ ،‬ﻭﺭﺒﻤﺎ ﺃﻨﺸﺄ ﺠـﺯﺭﺍ ﻤﻌﺯﻭﻟـﺔ ﻻ‬ ‫ﺘﻤﺕ ﺒﺼﻠﺔ ﺇﻟﻲ ﺫﻟﻙ ﺍﻟﺘﺭﺍﺙ ﺍﻟﻔﻘﻬﻲ ﻭﺍﻟﻘﺎﻨﻭﻨﻲ ﺍﻟﺫﻱ ﻭﻗﻊ ﻓﻲ ﺍﻟﺤﻀﺎﺭﺓ ﺍﻹﺴﻼﻤﻴﺔ‬ ‫ﻷﺴﻼﻓﻨﺎ ‪.‬‬

‫)‪ (1‬ﺍﻨﻅﺭ ﻤﻘﺎﺼﺩ ﺍﻟﺸﺭﻴﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ ‪ ،‬ﺍﻟﺸﻴﺦ ﻤﺤﻤﺩ ﺍﻟﻁﺎﻫﺭ ﺒﻥ ﻋﺎﺸﻭﺭ ‪ ،‬ﺘﻭﻨﺱ ‪ ،‬ﺍﻟﺸﺭﻜﺔ ﺍﻟﺘﻭﻨﺴﻴﺔ‬ ‫‪.1978 ،‬‬ ‫ﻻ ﻋﻥ ﺍﻟﻔﻘﻪ ﺍﻟﺸﺎﻓﻌﻲ‪.‬‬ ‫)‪ (2‬ﻫﻨﺎﻙ ﺩﻋﻭﺓ ﻗﻭﻴﺔ ﻓﻲ ﺃﻨﺩﻭﻨﻴﺴﻴﺎ ﻹﺤﻴﺎﺀ ﻓﻘﻪ ﻭﻁﻨﻲ ﺒﺩ ﹰ‬

‫ﻋﻠﻡ ﺍﻻﺠﺘﻤﺎﻉ ﺍﻟﺩﻴﻨﻲ ﻭﻋﻠﻭﻡ ﺍﻟﻭﺤﻲ ﻭﺍﻟﺘﺭﺍﺙ‬

‫ﺩ‪ .‬ﺇﺒﺭﺍﻫﻴﻡ ﻤﺤﻤﺩ ﺯﻴﻥ‬

‫ﻭﻋﻠﻲ ﺍﻟﺭﻏﻡ ﻤﻥ ﺃﻫﻤﻴﺔ ﺍﻻﺴﺘﻔﺎﺩﺓ ﻤﻥ ﺘﺠﺎﺭﺏ ﺍﻟﺘﻘﻨﻴﻥ ﺘﻠﻙ ﻭﺃﻫﻤﻴﺔ ﺍﻟﻨﻅﺭ ﺒﻌـﻴﻥ‬

‫ﺍﻻﻋﺘﺒﺎﺭ ﺇﻟﻲ ﺍﻟﺘﺠﺭﺒﺔ ﺍﻟﻤﻔﻴﺩﺓ ﻟﻠﻘﺎﻨﻭﻥ ﺍﻷﻨﺠﻠﻭﺴﻜﺴﻭﻨﻲ ﻭﺍﻟﻘﺎﻨﻭﻥ ﻓﻲ ﺍﻟﻌﺎﻟﻡ ﺍﻹﺴـﻼﻤﻲ‬

‫ﺇﻻ ﺃﻨﻪ ﻻ ﺒﺩ ﻤﻥ ﻤﺭﺍﻋﺎﺓ ﺨﺼﻭﺼﻴﺎﺕ ﺍﻟﻔﻘﻪ ﺍﻹﺴﻼﻤﻲ ﺤﺎل ﺤﺭﻜﺔ ﺍﻟﺘﻘﻨﻴﻥ ﺘﻠﻙ ‪ .‬ﻭﻴﺒﺩﻭ‬ ‫ﻭﺍﻀﺤﹰﺎ ﺃﻥ ﻅﺎﻫﺭﺓ ﺍﻟﺘﻘﻨﻴﻥ ﻗﺩ ﺍﻨﺘﻘﻠﺕ ﻤﻥ ﻤﺠﺎل ﺍﻷﺤﻭﺍل ﺍﻟﺸﺨﺼﻴﺔ ﺇﻟﻲ ﻤﺠـﺎل ﻓﻘـﻪ‬

‫ﺍﻟﻤﻌﺎﻤﻼﺕ ﻭﺍﻟﺸﺭﻜﺎﺕ ﻭﺍﻟﻤﺅﺴﺴﺎﺕ ﺍﻟﻤﺼﺭﻓﻴﺔ ﻭﻤﺠﺎل ﻓﻘﻪ ﺍﻟﺠﻨﺎﻴﺎﺕ ﻭﺍﻟﻔﻘﻪ ﺍﻟﺩﺴﺘﻭﺭﻱ‬

‫‪ .‬ﻭﺭﺒﻤﺎ ﺃﻜﺴﺏ ﻜل ﺘﻠﻙ ﺍﻟﺘﺠﺎﺭﺏ ﺍﻟﻔﻘﻪ ﺍﻹﺴﻼﻤﻲ ﺤﻴﻭﻴﺔ ﻭﺃﺴﻬﻤﺕ ﺒﺭﺒﻁـﻪ ﺒﻘﻀـﺎﻴﺎ‬

‫ﺍﻟﻤﺠﺘﻤﻌﺎﺕ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺎﺼﺭﺓ‪ ،‬ﻟﻜﻥ ﺫﻟﻙ ﻻ ﻴﻌﻨﻲ ﺍﻻﺴﺘﺴﻼﻡ ﺍﻟﺫﻱ ﻴﺩل ﻋﻠﻰ ﺒـﻼﺩﺓ‬

‫ﺍﻟﻁﺒﻊ ‪ ،‬ﻟﻜل ﻤﻔﺎﻫﻴﻡ ﻭﻗﻴﻡ ﺍﻟﺘﻘﻨﻴﻥ ﻟﻠﻔﻘﻪ ﻭﻓﻕ ﻓﻬﻡ ﻋﻤﻴﻕ ﻟﻘﻴﻡ ﺍﻟﻌﺩل ﻓﻲ ﺍﻹﺴـﻼﻡ ﻤـﻊ‬

‫ﻤﺭﺍﻋﺎﺓ ﺍﻟﺘﺎﺭﻴﺦ ﺍﻟﺜﺭ ﻟﻠﺘﺸﺭﻴﻊ ﻓﻲ ﺍﻹﺴﻼﻡ ﻭﻤﺤﺎﻭﻟﺔ ﺘﻁﻭﻴﺭ ﻤﻔﺎﻫﻴﻡ ﻭﻗﻭﺍﻋـﺩ ﺃﺼـﻭﻟﻴﺔ‬ ‫ﺘﺤﺩﺙ ﺫﻟﻙ ﺍﻟﺘﻭﺍﺼل ‪ .‬ﻜل ﺫﻟﻙ ﺒﺎﻟﻁﺒﻊ ﻴﻌﻨﻲ ﺃﻫﻤﻴﺔ ﺇﻋﺎﺩﺓ ﺍﻟﻨﻅﺭ ﻓﻲ ﺘـﺩﺭﻴﺱ ﺍﻟﻔﻘـﻪ‬ ‫ﻭﺍﻷﺼﻭل ﻤﻨﻔﺼﻼ ﻋﻥ ﺍﻟﻘﺎﻨﻭﻥ ﻭﻋﻠﻡ ﺍﻻﺠﺘﻤﺎﻉ ﺃﻭ ﺍﻟﻨﻔﺱ ﺍﻟﻤﺭﺘﺒﻁ ﺒﻘﻀـﺎﻴﺎ ﺍﻟﺠـﺯﺍﺀ‬

‫ﻭﺍﻟﻘﺎﻨﻭﻥ ‪ .‬ﻭﺭﺒﻤﺎ ﻜﺎﻥ ﺍﻷﻓﻴﺩ ﺍﻟﺘﺄﻜﻴﺩ ﻋﻠﻲ ﺫﻟﻙ ﺍﻟﺭﺒﻁ ﺜﻡ ﺠﻌل ﺩﺭﺍﺴﺔ ﺍﻟﻔﻘﻪ ﻭﺍﻷﺼﻭل‬

‫ﺍﻟﻤﺭﺘﺒﻁﺔ ﺒﻌﻠﻡ ﺍﻻﺠﺘﻤﺎﻉ ﻭﺍﻟﻨﻔﺱ ﻤﻘﺩﻤﺔ ﻟﺩﺭﺍﺴﺔ ﺍﻟﻘﺎﻨﻭﻥ ﻭﺃﺼـﻭل ﺍﻟﺘﻘﺎﻀـﻲ ﺃﻱ ﺃﻥ‬

‫ﺍﻟﺩﺨﻭل ﻓﻲ ﻤﻬﻨﺔ ﺍﻟﻘﻀﺎﺀ ﻜﺩﺭﺠﺔ ﺠﺎﻤﻌﻴﺔ ﻋﻠﻴﺎ ‪ .‬ﺒﻬﺫﻩ ﺍﻟﻜﻴﻔﻴﺔ ﻭﺤﺩﻫﺎ ﻨﺴﺘﻁﻴﻊ ﺃﻥ ﻨﻔﻠﺕ‬ ‫ﻤﻥ ﺇﺸﻜﺎﻟﻴﺎﺕ ﺘﻘﻨﻴﻥ ﺍﻟﺸﺭﻴﻌﺔ ﻓﻲ ﻤﺴﺘﻭﻱ ﺍﻟﻨﻅﺭ ﻭﺍﻟﺘﻁﺒﻴﻕ ﻤﻌﺎ ‪.‬‬

‫ﺭﺍ ﻌﺎ ‪ :‬ﻻ ﻴﻤﺎﺭﻱ ﺃﺤﺩ ﻓﻲ ﺃﻥ ﻫﻨﺎﻙ ﻗﻀﺎﻴﺎ ﺸﺎﺌﻜﺔ ﺘﻭﺍﺠﻪ ﺍﻟﻔﻘﻪ ﺍﻹﺴﻼﻤﻲ ﻭﻟـﻡ ﺘﻜـﻥ‬

‫ﻜﺫﻟﻙ ﺤﺎل ﺘﻘﻴﻴﺩ ﻓﻘﻪ ﺍﻷﺤﻜﺎﻡ ﺍﻟﺴﻠﻁﺎﻨﻴﺔ ﺃﻭ ﺍﻟﺴﻴﺎﺴﺔ ﺍﻟﺸﱠﺭﻋﻴﺔ ‪ ،‬ﻤﻥ ﺫﻟﻙ ﻗﻀـﺎﻴﺎ‬

‫ﺍﻟﺤﺭﻴﺎﺕ ﺍﻟﻌﺎﻤﺔ ﻭﺤﻘﻭﻕ ﺍﻟﻤﻭﺍﻁﻨﺔ ﻭﺍﻟﻌﻼﻗﺎﺕ ﺒﻴﻥ ﺍﻟـﺩﻭل ﺍﻟﻘﻁﺭﻴـﺔ ﺍﻹﺴـﻼﻤﻴﺔ‬ ‫ﺒﻌﻀﻬﺎ ﺍﻟﺒﻌﺽ ﻭﺒﻴﻥ ﺩﻭل ﻏﻴﺭ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻭﻏﻴﺭﻫﺎ ﻤﻥ ﻤﺴﺎﺌل ﻭﻗﻀﺎﻴﺎ ﺍﻟﻌﻼﻗـﺎﺕ‬

‫ﻼ ﻋﻥ ﻭﻀﻊ ﺍﻟﻤﺭﺃﺓ ﻓﻲ ﺍﻟﻔﻘـﻪ ﺍﻹﺴـﻼﻤﻲ ﻭﻤﺴـﺎﺌل ﺤﻘـﻭﻕ‬ ‫ﺍﻟﺩﻭﻟﻴﺔ ‪ ،‬ﻫﺫﺍ ﻓﻀ ﹰ‬ ‫ﺍﻹﻨﺴﺎﻥ ﻭﻏﻴﺭﻫﺎ ﻤﻥ ﻤﺴﺘﺠﺩﺍﺕ ﺍﻟﻘﻀﺎﻴﺎ ﻭﺍﻟﻤﺴﺎﺌل ﺍﻟﺘﻲ ﻁﺭﺃﺕ ﻋﻠﻲ ﺍﻻﺠﺘﻤـﺎﻉ‬

‫ﺍﻟﺒﺸﺭﻱ ﺍﻹﻨﺴﺎﻨﻲ ﺒﺴﺒﺏ ﺘﺸﺎﺒﻙ ﺍﻟﻤﺼﺎﻟﺢ ﻭﺍﻨﺘﺸﺎﺭ ﻭﺴﺎﺌل ﺍﻻﺘﺼﺎل ‪ ،‬ﻭﻋﻠﻴﻪ ﻻ ﺒﺩ‬ ‫ﻤﻥ ﺒﻨﺎﺀ ﻜﻠﻴﺎﺕ ﺠﺩﻴﺩﺓ ﻓﻲ ﺍﻟﻨﻅﺭ ﺍﻻﺠﺘﻬﺎﺩﻱ ﺘﻌﺼﻡ ﻤﻥ ﺍﻟﺯﻟل ﻭﺘﺤﺎﻓﻅ ﻋﻠﻲ ﻨﺴﻕ‬ ‫ﻨﻅﺎﻡ ﺍﻟﺸﺭﻴﻌﺔ ﺍﻟﺫﻱ ﻴﺴﻌﻰ ﻟﺤﻔﻅ ﻤﺼﺎﻟﺢ ﺍﻟﺒﺸﺭ ﻓﻲ ﺍﻟﻌﺎﺠل ﻭﺍﻵﺠل‪.‬‬

‫ﺘﻔﻜﱡﺭ ‪،‬ﻤﺠﻠﺩ )‪ ،(3‬ﻋﺩﺩ )‪ 2001 ،(1‬ﻡ‪1422 /‬ﻫـ‬

‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ‬

‫ﺨﺎﻤ ﺎ ‪ :‬ﻻ ﺸﻙ ﺃﻥ ﻫﺩﻑ ﺍﻟﻌﻠﻡ ﻭﺇﺼﻼﺡ ﻤﻨﺎﻫﺠﻪ ﺃﻥ ﻴﺼﻴﺭ ﺫﻟﻙ ﺍﻟﻌﻠﻡ ﻤﻠﺠﺌﹰﺎ ﻟﻠﻌﻤـل‪،‬‬

‫ﻭﺃﻥ ﻴﻜﻭﻥ ﻋﻠﻤﹰﺎ ﻨﺎﻓﻌﹰﺎ ‪ ،‬ﻭﺤﺘﻰ ﻴﺘﺼﻑ ﺍﻟﻤﺘﻔﻘﻬﻭﻥ ﺍﻟﺠﺩﺩ ﺒﺫﻟﻙ ﺍﻷﻤﺭ ﻻ ﺒـﺩ ﻭﺃﻥ‬

‫ﻴﻜﻭﻥ ﺍﻟﻌﻠﻡ ﺼﻔﺔ ﻟﻬﻡ ﺤﺘﻰ ﻴﻨﻭﺭ ﻗﻠﻭﺒﻬﻡ ﺒﻪ ﻭﻴﺒﻠﻐﻭﻥ ﺒﺫﻟﻙ ﺩﺭﺠﺔ ﺍﻟﺭﺍﺴﺨﻴﻥ ﻓـﻲ‬ ‫)‪(1‬‬

‫ﺍﻟﻌﻠﻡ‪.‬‬

‫ﻼ ‪ ،‬ﻭﺫﻟﻙ ﻴﻌﻨﻲ ﻀﻤﻥ ﺃﺸﻴﺎﺀ ﻜﺜﻴـﺭﺓ‬ ‫ﻭﻫﺫﺍ ﺍﻟﺭﺴﻭﺥ ﻴﻘﺘﻀﻲ ﻋﻠﻤﹰﺎ ﻭﻋﻤ ﹰ‬

‫ﺃﻫﻤﻴﺔ ﺍﻟﺘﺭﻜﻴﺯ ﻋﻠﻲ ﺍﻟﻤﻨﻬﺎﺝ ﺍﻷﺨﻼﻗﻲ ﻭﺍﻟﻘﻴﻡ ﺍﻟﺘﻲ ﺘﺒﺜﻬﺎ ﺍﻟﻤﺅﺴﺴﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺘﻲ‬

‫ﻥ‬ ‫ﻻ ﺘﻔﺼل ﺒﻴﻥ ﺍﻟﻘﻭل ﻭﺍﻟﻌﻤل ﻭﻻ ﺒﻴﻥ ﺍﻷﺨﻼﻕ ﺍﻟﻌﺎﻤﺔ ﻭﺍﻟﺨﺎﺼﺔ ‪ .‬ﻭﻋﻠﻴـﻪ ﻓـﺈ ّ‬ ‫ﻨﻅﺎﻡ ﺍﻟﺩﺭﺠﺔ ﺍﻟﻌﻠﻤﻴﺔ ﻴﺠﺏ ﺃﻻ ﻴﺭﻜ َّﺯ – ﻓﻘـﻁ – ﻋﻠـﻲ ﺍﻟﻤﻌـﺎﺭﻑ ﻭﺍﻟﻭﺴـﺎﺌل‬

‫ﻟﺘﺤﺼﻴل ﺘﻠﻙ ﺍﻟﻤﻌﺎﺭﻑ ﺒل ﻴﺠﺏ ﺃﻥ ﻴﻜﻭﻥ ﻟﺤﻅ ﺒﻠﻭ ﺩﺭﺠﺔ ﺍﻟﺭﺴﻭﺥ ﻓﻲ ﺍﻟﻌﻠـﻡ‬ ‫ﺍﻟﻘﺩﺡ ﺍﻟﻤﻌﻠﱠﻲ ﻓﻴﻪ‪.‬‬

‫ﻥ ﻓﻥ ﺍﻟﻔﻘﻬﻴﺎﺕ ﺒﻁﺒﻌﻪ ﻴﻤﻜﻥ ﺃﻥ ﻴﻨﺤﻁ ﺇﻟﻲ ﺠﻤﻠﺔ ﻤﻥ ﺍﻟﺸﺭﻭﺡ ﻭﺍﻟﺤﻭﺍﺸـﻲ‬ ‫ﺃﺨﻴﺭﺍ ‪ :‬ﻓﺈ ّ‬

‫ﻭﺍﻟﺭﺴﻭﻡ ﺍﻟﺘﻲ ﻻ ﺘﻨﻔﺫ ﺇﻟﻲ ﺒﺎﻁﻥ ﺍﻟﻤﺭﻗﻭﻡ ﻭﺍﻟﻌﺎﺼﻡ ﺍﻟﻭﺤﻴﺩ ﻤﻥ ﺫﻟﻙ ﻫـﻭ ﺇﻋـﺎﺩﺓ‬

‫ﺍﻟﻨﻅﺭ ﻓﻴﻪ ﺒﺫﺍﺕ ﺍﻟﻤﻨﻬﺞ ﺍﻟﺫﻱ ﺃﺴﺴﻪ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻭﺘﺭﺠﻤﺘﻪ ﺍﻟﺴﱡﻨﺔ ﺍﻟﻨﺒﻭﻴﺔ ﺇﻟـﻲ‬

‫ﻨﻤﻭﺫﺝ ﻴﻘﺘﺩﻱ ﺒﻪ ﻭﻋﻠﻴﻪ ﻻ ﺒﺩ ﻤﻥ ﻤﺭﺍﺠﻌﺘﻪ ﻭﻓﻘﹰﺎ ﻷﺼﻭل ﺍﻟﻭﺤﻲ ﻭﺇﻁﺭﺍﺡ ﻤﺎ ﻋﻠﻕ‬

‫ﻤﻥ ﺍﻷﻓﻬﺎﻡ ﺒﺴﺒﺏ ﺍﻟﻌﺼﺭ ﻭﺍﻟﻤﺼﺭ‪.‬‬

‫ﺍﻟﺨﺎﺘﻤ‬

‫‪:‬‬

‫ﻻ ﺸﻙ ﺃﻥ ﺍﻟﻤﻀﻤﻭﻥ ﺍﻟﻌﻠﻤﻲ ﻟﻠﻨﺸﺎﻁ ﺍﻟﻔﻘﻬﻲ ﻫﻭ ﻟﺏ ﺍﻟﻌﻠﻡ ﺍﻹﺴـﻼﻤﻲ ﻭﺃﻥ ﺃﻱ‬

‫ﺇﺼﻼﺡ ﻟﻠﻌﻠﻡ ﺍﻹﺴﻼﻤﻲ ﻻﺒﺩ ﻭﺃﻥ ﻴﻤﺭ ﻋﺒﺭ ﺇﺼﻼﺡ ﻓﻥ ﺍﻟﻔﻘﻬﻴﺎﺕ ﻭﻟﻜﻥ ﺍﻗﺘﻀﺕ ﻁﺒﻴﻌﺔ‬

‫ﺍﻟﻌﻠﻡ ﺍﻹﺴﻼﻤﻲ ﺃﻥ ﺘﻜﻭﻥ ﻤﻨﺎﻫﺞ ﺍﻟﺘﻔﻜﻴﺭ ﻓﻴﻪ ﻫﻲ ﺍﻟﺘﻲ ﺘﺅﺘﻲ ﺜﻤﺎﺭﻫﺎ ﻓﻲ ﻤﺠـﺎل ﻓـﻥ‬

‫ﺍﻟﻔﻘﻬﻴﺎﺕ ﻭﻋﻠﻴﻪ ﻓﺈﻥ ﺍﻟﺘﺩﺍﺒﻴﺭ ﺍﻟﺘﻲ ﺃُﻗﺘﺭﺤﺕ ﻻﺒﺩ ﻭﺃﻥ ﺘﺭﺍﻋﻰ ﻓﻲ ﻫﺫﺍ ﺍﻟﺠﺎﻨﺏ‪ .‬ﻭﺃﺯﻋـﻡ‬

‫ﺃﻥ ﻭﺼل ﺍﻟﻼﻫﻭﺕ ﺒﺎﻻﺠﺘﻤﺎﻉ ﺍﻟﺒﺸﺭﻱ ﻫﻭ ﺘﺄﻜﻴﺩ ﻋﻠﻰ ﻤﻘﻭﻟﺔ ﺍﻹﻤﺎﻡ ﺍﻟﻐﺯﺍﻟﻲ ﻓﻲ ﺃﻫﻤﻴﺔ‬

‫ﺍﻟﺒﺩﺀ ﺒﻌﻠﻡ ﺍﻟﻜﻼﻡ )ﺍﻟﻼﻫﻭﺕ( ﺜﻡ ﺍﻻﻨﺘﻘﺎل ﺇﻟﻰ ﺃﺼﻭل ﺍﻟﻔﻘﻪ ﻭﺍﻟﺘﻲ ﺘﻨﺘﺞ ﻓﻘﻬﺎ ﺒﺤﻜﻡ ﺤﺭﻜﺔ‬ ‫ﺍﻻﺠﺘﻤﺎﻉ ﺍﻟﺒﺸﺭﻱ ‪ .‬ﻓﻬﺫﺍ ﺍﻟﺘﺭﺍﺒﻁ ﺍﻟﺫﻱ ﺭﺁﻩ ﺍﻹﻤﺎﻡ ﺍﻟﻐﺯﺍﻟﻲ ﻴﺅﻜﺩ ﻋﻠﻰ ﺤﻀﻭﺭ ﻤﻘﻭﻻﺕ‬

‫)‪ (1‬ﺍﻟﺸﺎﻁﺒﻲ ‪ :‬ﺍﻟﻤﻭﺍﻓﻘﺎﺕ ﻓﻲ ﺃﺼﻭل ﺍﻟﺸﺭﻴﻌﺔ ‪ ،‬ﺒﻴﺭﻭﺕ ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺏ ﺍﻟﻌﻠﻤﻴـﺔ ‪ ،‬ﺒـﺩﻭﻥ ﺘـﺎﺭﻴﺦ ‪،‬‬ ‫ﺝ‪،1‬ﺹ ‪.55‬‬

‫ﻋﻠﻡ ﺍﻻﺠﺘﻤﺎﻉ ﺍﻟﺩﻴﻨﻲ ﻭﻋﻠﻭﻡ ﺍﻟﻭﺤﻲ ﻭﺍﻟﺘﺭﺍﺙ‬

‫ﺩ‪ .‬ﺇﺒﺭﺍﻫﻴﻡ ﻤﺤﻤﺩ ﺯﻴﻥ‬

‫ﺍﻟﻼﻫﻭﺕ ﻓﻲ ﻗﻀﺎﻴﺎ ﺍﻻﺠﺘﻤﺎﻉ ﺍﻟﺒﺸﺭﻱ ﺍﻟﺘﻲ ﻴﺤﻜﻤﻬﺎ ﺍﻟﻔﻘﻪ ﺒﺴﺒﻴل ﺍﻻﺴﺘﺩﻻل ﺍﻟﻤﺭﺴـل‬ ‫ﺒﻴﻥ ﺍﻟﻨﺹ ﻭﺍﻟﻭﺍﻗﻊ ﻭﻟﻴﺱ ﻗﻴﺎﺱ ﻨﺹ ﻋﻠﻰ ﻨﺹ ﻟﻔﻬﻡ ﻭﺍﻗﻊ ﻤﺘﻐﻴّﺭ ‪.‬‬

‫ﺃﻭ ‪ :‬ﺍﻟﻤﺭﺍ ﻊ ﺍﻟﻌﺭ ﻴ‬

‫ﺍﻟﻤﺭﺍ ﻊ‬

‫‪ -1‬ﺃﺒﻭ ﺇﺴﺤﺎﻕ ﺍﻟﺸﺎﻁﺒﻲ ‪ ،‬ﺍﻟﻤﻭﺍﻓﻘﺎﺕ ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺏ ﺍﻟﻌﻠﻤﻴﺔ ‪ ،‬ﺒﻴﺭﻭﺕ ‪ ،‬ﺩ‪.‬ﺕ ‪.‬‬

‫‪ -2‬ﺃﺤﻤﺩ ﺍﻟﺭﻴﺴﻭﻨﻲ ‪ ،‬ﻨﻅﺭﻴﺔ ﺍﻟﻤﻘﺎﺼﺩ ﻋﻨﺩ ﺍﻹﻤﺎﻡ ﺍﻟﺸﺎﻁﺒﻲ ‪ ،‬ﺍﻟﺩﺍﺭ ﺍﻟﻌﺎﻟﻤﻴﺔ ﻟﻠﻜﺘـﺎﺏ‬ ‫ﺍﻹﺴﻼﻤﻲ ﺍﻟﺭﻴﺎﺽ ‪1992 ،‬ﻡ ‪.‬‬

‫‪ -3‬ﺇﺒﺭﺍﻫﻴﻡ ﻤﺤﻤﺩ ﺯﻴﻥ ‪ ،‬ﺘﺩﺭﻴﺱ ﺍﻟﻔﻘﻪ ﻭﺃﺼﻭﻟﻪ ﻤﻥ ﻭﺠﻬﺔ ﻨﻅﺭ ﻤﻌـﺎﺭﻑ ﺍﻟـﻭﺤﻲ ‪،‬‬ ‫ﺘﻔﻜﱡﺭ ‪ ،‬ﺍﻟﻤﺠﻠﺩ ﺍﻷﻭل ‪ ،‬ﺍﻟﻌﺩﺩ ﺍﻷﻭل ‪1999 ،‬ﻡ ‪.‬‬

‫‪ -4‬ﺃﺒﻭ ﺍﻟﻌﺒﺎﺱ ﺍﻟﻭﻨﺸﺭﺒﺒﺴﻲ ‪ ،‬ﺍﻟﻤﻌﻴﺎﺭ ﺍﻟﻤﻌﺭﺏ ﻭﺍﻟﺠﺎﻤﻊ ﺍﻟﻤﻐﺭﺏ ﻋﻥ ﻓﺘـﺎﻭﻯ ﺃﻫـل‬ ‫ﺃﻓﺭﻴﻘﻴﺎ ﻭﺍﻷﻨﺩﻟﺱ ﻭﺍﻟﻤﻐﺭﺏ ‪ ،‬ﺩﺍﺭ ﺍﻟﻐﺭﺏ ﺍﻹﺴﻼﻤﻲ ‪ ،‬ﺍﻟﺭﺒﺎﻁ ‪1981 ،‬ﻡ ‪.‬‬

‫‪ -5‬ﻁﻪ ﺠﺎﺒﺭ ﺍﻟﻌﻠﻭﺍﻨﻲ ‪ ،‬ﺇﺼﻼﺡ ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ‪ :‬ﻤﺩﺨل ﺇﻟﻰ ﻨﻅﻡ ﺍﻟﺨﻁﺎﺏ ‪،‬‬ ‫ﺍﻟﻤﻌﻬﺩ ﺍﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ‪ ،‬ﻋﻤﺎﻥ ‪1995 ،‬ﻡ ‪.‬‬

‫‪ -6‬ﻋﺒﺩ ﺍﻟﺤﻤﻴﺩ ﺃﺤﻤﺩ ﺃﺒﻭ ﺴﻠﻴﻤﺎﻥ ﺃﺯﻤﺔ ﺍﻟﻌﻘل ﺍﻟﻤﺴـﻠﻡ ‪ ،‬ﺍﻟﻤﻌﻬـﺩ ﺍﻟﻌـﺎﻟﻤﻲ ﻟﻠﻔﻜـﺭ‬ ‫ﺍﻹﺴﻼﻤﻲ ‪ ،‬ﻫﻴﺭﻨﺩﻥ ‪1995 ،‬ﻡ ‪.‬‬

‫‪ -7‬ﻤﺤﻤﺩ ﺍﻟﻁﺎﻫﺭ ﺒﻥ ﻋﺎﺸﻭﺭ ‪ ،‬ﻤﻘﺎﺼﺩ ﺍﻟﺸﺭﻴﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ ‪ ،‬ﺍﻟﺸـﺭﻜﺔ ﺍﻟﺘﻭﻨﺴـﻴﺔ ‪،‬‬ ‫ﺘﻭﻨﺱ ‪1978‬ﻡ ‪.‬‬ ‫ﻴ ‪:‬‬ ‫ﺎ ﻴﺎ ‪ :‬ﺍﻟﻤﺭﺍ ﻊ ﺍ‬

‫‪1- Al Faruqi, I.R. Islamization of knowledge, IIIT, 1402 A.H, 1982.‬‬ ‫‪2- Al- Farugi, I.R. and A.O. Naseef, Islamizing the Social Sciences: Social‬‬ ‫‪and Natural Sciences, King Ahdul Aziz, University, Jeddah, 1981.‬‬ ‫‪3- Abdul Hamid Ahmed Abu Suloyman, Towards an Islamic Theory of‬‬ ‫‪International Relations: New Directions of Methodology and Thought,‬‬ ‫‪IIIT, Herndon, 1995.‬‬

‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ‬

‫ﻫـ‬1422 /‫ ﻡ‬2001 ،(1) ‫ ﻋﺩﺩ‬،(3) ‫ﻤﺠﻠﺩ‬، ‫ﺘﻔﻜﱡﺭ‬

4- Bocock, R.J, The Ismailies in Tanzania: a Weberian Analysis, BJS. Vol. XXII, 1971.

5- Durkheim, Emile, The Elementary Forms of Religious Life, New York, 1972.

6- Evans – Pritchard, E.E. Theories of Primitive Religion, Oxford, Oxford University Press, 1982.

7- Eisen, Arnold, The Meanings and Confusions of Weberian “Rationality” BJS Vol. 29, 1978.

8- Gibb, A.R.H. Studies on the Civilization of Islam, Boston, 1962.

9- Mitchell, G. Duncan. A Hundred Years and Sociology, Chicago, Aldin, 1988.

10- Milbank, John, Theology and Sociology: Beyond Secular Reason, Oxford, Black well, 1995.

11- Rodinson, and Turner, B.S. Islam and Capitalism, “Islam and Weber theses” BJS, Vol. XXX, 1979.

I2- Rodinson, M. Islam and Capitalism, Texas, 1974.

13- Strasser, Herman, The Normative Structure of Sociology, Boston, 1976.

14- Sorkin, Pitirim.Contemporary Sociological Theories, New York, 1928.

15- Schacht, J. An Introduction to Islamic law, Oxford, Oxford University Press, 1964.

16- Weber, Max, The Protestant Ethic and the Spirit of Capitalism, New York, 1972.

17. Weber, Max. Sociology of Religion, Boston, 1963.

18- Watt, W.M. Pre- Islamic Arabians Religion in the Qur’ an: Islamic Studies, Vol.XV 1976.

‫ﺍﻟﻤﺴﺌﻭﻟﻴﻴﺔ ﺍﻟﺠﻨﺎﺌﻴﺔ ﻟﻠﻤﻤﺼﺎﺭﻑ ﺍﻟﺘﺠﺎﺭﻴﺔ ﺒﺼﻔﺘﻬﺎ ﺸﺨﺼﻴﺎﺕ ﺍﻋﺘﺒﺎﺭﻴﺔ‬

‫ﺒﺭﻭﻓﻴﺴﻭﺭ ﺍﻟﺼﺩﻴﻕ ﺍﻟﻀﺭﻴﺭ‬

‫ﺍﻟﻤﺴﺌﻭﻟﻴﺔ ﺍﻟﺠﻨﺎﺌﻴﺔ ﻟﻠﻤﺼﺎﺭﻑ‬ ‫ﺍﻟﺘﺠﺎﺭﻴﺔ ﺒﺼﻔﺘﻬﺎ ﺸﺨﺼﻴﺎﺕ ﺍﻋﺘﺒﺎﺭﻴﺔ‬ ‫ﺭﻭﻓﻴ ﻭﺭ ‪ .‬ﺍﻟ‬

‫ﻴ ﻤﺤﻤ ﺍ ﻤﻴﻥ ﺍﻟ ﺭﻴﺭ‬

‫*‬

‫ﻫﺫﺍ ﻫﻭ ﻋﻨﻭﺍﻥ ﺍﻟﺒﺤﺙ ﺍﻟﺫﻱ ﻜﺘﺒﻪ ﺍﻟﺩﻜﺘﻭﺭ ﺃﺤﻤﺩ ﻋﻠﻰ ﻋﺒﺩ ﺍﷲ ﺍﻷﻤﻴﻥ ﺍﻟﻌﺎﻡ‬ ‫ﻟﻠﻬﻴﺌﺔ ﺍﻟﻌﻠﻴﺎ ﻟﻠﺭﻗﺎﺒﺔ ﺍﻟﺸﺭﻋﻴﺔ ﻟﻠﺠﻬﺎﺯ ﺍﻟﻤﺼﺭﻓﻲ ﻭﺍﻟﻤﺅﺴﺴﺎﺕ ﺍﻟﻤﺎﻟﻴﺔ ‪ ،‬ﻭﺍﻟﺒﺤﺙ ﻓﻲ‬ ‫ﻅﺎﻫﺭﻩ ﻋﻥ ﻤﺴﺌﻭﻟﻴﺔ ﺍﻟﻤﺼﺎﺭﻑ ﺠﻨﺎﺌﻴﹰﺎ ‪ ،‬ﻭﻓﻲ ﺤﻘﻴﻘﺘﻪ ﻤﺤﺎﻭﻟﺔ ﻟﻠﺭﺩ ﻋﻠﻰ ﻓﺘﻭﻯ ﻫﻴﺌﺔ‬ ‫ﺍﻟﺭﻗﺎﺒﺔ ﺍﻟﺸﺭﻋﻴﺔ ﻟﺒﻨﻙ ﺍﻟﺒﺭﻜﺔ ﺍﻹﺴﻼﻤﻲ ﺍﻟﺘﻲ ﺃﺘﺸﺭﻑ ﺒﺭﺌﺎﺴﺘﻬﺎ‪ ،‬ﻭﻗﺩ ﺃﻭﺭﺩ ﺍﻟﺩﻜﺘﻭﺭ‬ ‫ﺃﺤﻤﺩ ﻫﺫﻩ ﺍﻟﻔﺘﻭﻯ ﻓﻲ ﺒﺤﺜﻪ ﺍﻟﻤﻨﺸﻭﺭ ﺒﻤﺠﻠﺔ ﺘﻔﻜﺭ ﺍﻟﻤﺠﻠﺩ )‪ (2‬ﺍﻟﻌﺩﺩ )‪(2‬‬ ‫ﺹ)‪ (164،165‬ﻤﻥ ﺒﺤﺜﻪ‪ ،‬ﻭﻭﺼﻑ ﻤﺼﺩﺭﻴﻬﺎ ﺒﺎﻟﺘﺒﻌﻴﺔ ‪ ،‬ﻭﻭﺼﻑ ﺭﺃﻴﻬﻡ ﺒﺎﻻﺸﺘﻁﺎﻁ‬ ‫ﻓﻲ ﺼﻔﺤﺔ )‪ ، (166‬ﻭﺫﻜﺭ ﺃﺴﻤﺎﺀ ﺃﻋﻀﺎﺀ ﺍﻟﻬﻴﺌﺔ ﻓﻲ ﺍﻟﻬﺎﻤﺵ ﺭﻗﻡ )‪، (2‬ﺹ )‪(165‬‬ ‫ﻤﻥ ﺍﻟﺒﺤﺙ‪.‬‬ ‫‪ /1‬ﻴﻘﻭل ﺍﻟ ﻜﺘﻭﺭ ﺃﺤﻤ‬

‫)‪:(164‬‬

‫"ﺃﺼﺩﺭﺕ ﻫﻴﺌﺔ ﺍﻟﺭﻗﺎﺒﺔ ﺍﻟﺸﺭﻋﻴﺔ ﻟﺒﻨﻙ ﺍﻟﺒﺭﻜﺔ ﺍﻟﺴـﻭﺩﺍﻨﻲ ﻓﺘـﻭﻯ ﺤـﻭل ﺫﺍﺕ‬ ‫ﺍﻟﻤﻭﻀﻭﻉ‪ ،‬ﺒﻨﺎﺀ ﻋﻠﻰ ﺍﻟﺸﻜﻭﻯ ﺍﻟﺘﻲ ﺘﻘﺩﻡ ﺒﻬﺎ ﺒﻨﻙ ﺍﻟﺒﺭﻜﺔ ﻀﺩ ﺍﻟﻐﺭﺍﻤﺔ ﺍﻟﺘﻲ‬

‫ﻭﻗﻌﻬـﺎ‬

‫ﻋﻠﻴﻪ ﺒﻨﻙ ﺍﻟﺴﻭﺩﺍﻥ"‬ ‫ﻥ ﺍﻟﻤﻭﻀﻭﻉ ﺍﻟﺫﻱ ﻴﺘﺤﺩﺙ ﻋﻨﻪ‬ ‫ﻭﺍﻟﻔﺘﻭﻯ ﻟﻡ ﺘﻜﻥ ﺤﻭل "ﺫﺍﺕ ﺍﻟﻤﻭﻀﻭﻉ"؛ ﻷ ّ‬ ‫ﺍﻟﺩﻜﺘﻭﺭ ﺃﺤﻤﺩ ﻫﻭ "ﻤﺴﺌﻭﻟﻴﺔ ﺍﻟﺸﺨﺹ ﺍﻻﻋﺘﺒﺎﺭﻱ ﻓﻲ ﺍﻟﻔﻘﻪ ﺍﻹﺴﻼﻤﻲ"‪ ،‬ﻭﺇﻨﻤﺎ ﻜﺎﻨﺕ ﻋﻥ‬ ‫ﺍﻟﻐﺭﺍﻤﺔ ﺍﻟﻤﺎﻟﻴﺔ ﺍﻟﺘﻲ ﻭﻗﱠﻌﻬﺎ ﺒﻨﻙ ﺍﻟﺴﻭﺩﺍﻥ ﻋﻠﻰ ﺒﻨﻙ ﺍﻟﺒﺭﻜﺔ ﺒﺴﺒﺏ ﺍﺭﺘﻜﺎﺏ ﺃﺤﺩ‬ ‫ﺍﻟﻤﻭﻅﻔﻴﻥ ﺠﺭﻴﻤﺔ ﺘﺯﻭﻴﺭ ﺘﺭﺘﺏ ﻋﻠﻴﻬﺎ ﺘﻤﻜﱡﻥ ﺃﺤﺩ ﺍﻟﻌﻤﻼﺀ ﻤﻥ ﺴﺤﺏ ﻤﺒﻠﻎ‬ ‫‪ 48.000.000‬ﺝ ﺱ‪ ،‬ﻓﻭﻗﱠﻊ ﺒﻨﻙ ﺍﻟﺴﻭﺩﺍﻥ ﻋﻠﻰ ﺒﻨﻙ ﺍﻟﺒﺭﻜﺔ ﻏﺭﺍﻤﺔ ﻤﻘﺩﺍﺭﻫﺎ‬ ‫‪ 14.000.000‬ﺝ ﺱ ‪.‬‬ ‫*‬

‫ﺃﺴﺘﺎﺫ ﻜﺭﺴﻲ ﺍﻟﺸﺭﻴﻌﺔ ﺒﻜﻠﻴﺔ ﺍﻟﻘﺎﻨﻭﻥ – ﺠﺎﻤﻌﺔ ﺍﻟﺨﺭﻁﻭﻡ‪.‬‬

‫ﺘﻔﻜﱡﺭ‪ ،‬ﻤﺠﻠﺩ )‪، (3‬ﻋﺩﺩ) ‪ 2001 ،(1‬ﻡ‪ 1422 /‬ﻫـ‬

‫ﺃﻭﺭﺍﻕ ﻟﻠﻨﻘﺎﺵ‬

‫ﻭﺍﻟﻔﺘﻭﻯ ﺒﻌﺩﻡ ﺸﺭﻋﻴﺔ ﻫﺫﻩ ﺍﻟﻌﻘﻭﺒﺔ ﻭﺃﻤﺜﺎﻟﻬﺎ ﻟﻡ ﺘﺼﺩﺭ ﻤﻥ ﺃﻋﻀﺎﺀ ﻫﻴﺌﺔ ﺍﻟﺭﻗﺎﺒﺔ‬ ‫ﺍﻟﺸﺭﻋﻴﺔ ﺍﻟﺜﻼﺜﺔ ﻟﺒﻨﻙ ﺍﻟﺒﺭﻜﺔ ﺍﻟﺫﻴﻥ ﺫﻜﺭﻫﻡ ﺩ‪ .‬ﺃﺤﻤﺩ ﻓﺤﺴﺏ ‪ ،‬ﻭﺇﻨﻤـﺎ ﺼـﺩﺭﺕ ﻤـﻥ‬ ‫ﺃﺭﺒﻌﺔ ﻤﻥ ﺃﻋﻀﺎﺀ ﻫﻴﺌﺔ ﺍﻟﺭﻗﺎﺒﺔ ﺍﻟﺸﺭﻋﻴﺔ ﻟﺒﻨﻙ ﻓﻴﺼل ﺍﻹﺴﻼﻤﻲ ﻭﻫﻡ‪:‬‬ ‫‪ -1‬ﺍﻟﺒﺭﻭﻓﺴﻴﺭ ‪ /‬ﺍﻟﺼﺩﻴﻕ ﻤﺤﻤﺩ ﺍﻷﻤﻴﻥ ﺍﻟﻀﺭﻴﺭ‪.‬‬ ‫‪ -2‬ﻓﻀﻴﻠـﺔ ﺍﻟﺸﻴﺦ ‪ /‬ﺍﻟﺼﺩﻴﻕ ﺃﺤﻤﺩ ﻋﺒﺩ ﺍﻟﺤﻲ – ﺭﺌﻴﺱ ﻤﺠﻠـﺱ ﺍﻹﻓﺘـﺎﺀ ﺴـﺎﺒﻘﹰﺎ ‪-‬‬ ‫ﺭﺤﻤﻪ ﺍﷲ‪.‬‬ ‫‪ -3‬ﺍﻟﺩﻜﺘﻭﺭ ‪ /‬ﺃﺤﻤﺩ ﻋﻠﻰ ﺍﻹﻤﺎﻡ ‪ -‬ﻤﺩﻴﺭ ﺠﺎﻤﻌﺔ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ‪.‬‬ ‫‪ -4‬ﺍﻟﺩﻜﺘﻭﺭ ‪ /‬ﻴﻭﺴﻑ ﺍﻟﺨﻠﻴﻔﺔ ﺃﺒﻭ ﺒﻜﺭ ‪ -‬ﻤﺩﻴﺭ ﻤﻌﻬﺩ ﺘﻌﻠﻴﻡ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺭﺒﻴـﺔ ﻟﻠﻨـﺎﻁﻘﻴﻥ‬ ‫ﺒﻐﻴﺭﻫﺎ‬ ‫ﻭﺼﺩﺭﺕ ﺃﻴﻀﹰﺎ ﻤﻥ ﺃﺭﺒﻌﺔ ﻤﻥ ﺃﻋﻀﺎﺀ ﺍﻟﻬﻴﺌﺔ ﺍﻟﻌﻠﻴﺎ ﻟﻠﺭﻗﺎﺒﺔ ﺍﻟﺸﺭﻋﻴﺔ ﻟﻠﺠﻬـﺎﺯ‬ ‫ﺍﻟﻤﺼﺭﻓﻲ ﻭﺍﻟﻤﺅﺴﺴﺎﺕ ﺍﻟﻤﺎﻟﻴﺔ ﻭﻫﻡ‪:‬‬ ‫‪ /1‬ﺍﻟﺒﺭﻭﻓﺴﻴﺭ ‪ /‬ﺍﻟﺼﺩﻴﻕ ﻤﺤﻤﺩ ﺍﻷﻤﻴﻥ ﺍﻟﻀﺭﻴﺭ‪.‬‬ ‫‪ /2‬ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ‪ /‬ﺍﻟﺼﺩﻴﻕ ﺃﺤﻤﺩ ﻋﺒﺩ ﺍﻟﺤﻲ ‪ -‬ﺭﺤﻤﻪ ﺍﷲ‪.‬‬ ‫‪ /3‬ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ‪ /‬ﺸﻴﺦ ﻤﺤﻤﺩ ﺍﻟﺠﺯﻭﻟﻲ ‪ -‬ﻗﺎﻀﻲ ﻗﻀﺎﺓ ﺍﻟﺴﻭﺩﺍﻥ ﺴﺎﺒﻘﹰﺎ ‪.‬‬ ‫‪ /4‬ﺍﻟﺩﻜﺘﻭﺭ ‪ /‬ﻋﻭﺽ ﻋﺒﺩ ﺍﷲ ﺃﺒﻭ ﺒﻜﺭ ‪ -‬ﺭﺌﻴﺱ ﻗﺴﻡ ﺍﻟﺸﺭﻴﻌﺔ ‪ ،‬ﻭﻋﻤﻴﺩ ﻜﻠﻴﺔ ﺍﻟﻘـﺎﻨﻭﻥ‬ ‫ﺒﺠﺎﻤﻌﺔ ﺍﻟﺨﺭﻁﻭﻡ‪.‬‬ ‫ﻭﺼﺩﺭﺕ ﺃﻴﻀﹰﺎ ﻤﻥ ﺍﻷﺴﺘﺎﺫ ﺃﺤﻤﺩ ﻋﻠﻰ ﻋﺒﺩ ﺍﷲ ﻤﺩﻴﺭ ﺇﺩﺍﺭﺓ ﺍﻟﻔﺘﻭﻯ ﻭﺍﻟﺒﺤﻭﺙ‬ ‫ﺒﺒﻨﻙ ﺍﻟﺘﻀﺎﻤﻥ ﺴﺎﺒﻘﺎ ﻓﻲ ﻜﺘﺎﺒﻪ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻻﻋﺘﺒﺎﺭﻴﺔ ﻓﻲ ﺍﻟﻔﻘﻪ ﺍﻹﺴﻼﻤﻲ ﻓﻲ ﺃﻜﺜﺭ ﻤﻥ‬ ‫ﻤﻭﻀﻊ‪ ،‬ﺍﻜﺘﻔﻲ ﺒﻨﻘل ﻤﺎ ﺠﺎﺀ ﻓﻲ ﺁﺨﺭ ﺍﻟﻜﺘﺎﺏ ﻓﻲ ﺼﻔﺤﺔ ‪" : 254‬ﺇﺫﺍ ﺘﻌﻤﺩ ﺍﻹﻨﺴﺎﻥ‬ ‫ﻻ ﻤﺴﺌﻭﻟﻴﺔ ﻜﺎﻤﻠﺔ ﻋﻥ ﻋﻤﺩﻩ‬ ‫ﺍﻟﻤﺴﺌﻭل ﻋﻥ ﺍﻟﺸﺨﺹ ﺍﻻﻋﺘﺒﺎﺭﻱ ﺍﻟﺨﻁﺄ ﻴﻅل ﻫﻭ ﻤﺴﺌﻭ ﹰ‬ ‫ﺴﻭﺍﺀ ﻜﺎﻥ ﻤﺩﻨﻴﹰﺎ ﺃﻡ ﺠﻨﺎﺌﻴﹰﺎ"‪.‬‬ ‫ﻭﻗﺩ ﻋﺎﺭﺽ ﺍﻟﺩﻜﺘﻭﺭ ‪ /‬ﺃﺤﻤﺩ ﻋﻠﻰ ﻋﺒﺩ ﺍﷲ ﺍﻷﻤﻴﻥ ﺍﻟﻌﺎﻡ ﻟﻠﻬﻴﺌﺔ ﺍﻟﻌﻠﻴـﺎ ﻟﻠﺭﻗﺎﺒـﺔ‬ ‫ﺍﻟﺸﺭﻋﻴﺔ ﻟﻠﺠﻬﺎﺯ ﺍﻟﻤﺼﺭﻓﻲ ﻭﺍﻟﻤﺅﺴﺴﺎﺕ ﺍﻟﻤﺎﻟﻴﺔ ﻭﻭﻜﻴل ﺒﻨﻙ ﺍﻟﺴﻭﺩﺍﻥ ﻓﺘـﻭﻯ ﻫـﺅﻻﺀ‬

‫ﺍﻟﻤﺴﺌﻭﻟﻴﻴﺔ ﺍﻟﺠﻨﺎﺌﻴﺔ ﻟﻠﻤﻤﺼﺎﺭﻑ ﺍﻟﺘﺠﺎﺭﻴﺔ ﺒﺼﻔﺘﻬﺎ ﺸﺨﺼﻴﺎﺕ ﺍﻋﺘﺒﺎﺭﻴﺔ‬

‫ﺒﺭﻭﻓﻴﺴﻭﺭ ﺍﻟﺼﺩﻴﻕ ﺍﻟﻀﺭﻴﺭ‬

‫ﺍﻟﻔﻘﻬﺎﺀ‪ ،‬ﻭﻟﻡ ﻴﻭﺍﻓﻘﻪ ﺃﺤﺩ ﻤﻥ ﺍﻟﻔﻘﻬﺎﺀ ﺍﻟﺫﻴﻥ ﺒﺤﺜﻭﺍ ﻫﺫﺍ ﺍﻟﻤﻭﻀﻭﻉ ﺴﻭﻯ ﺍﻟﺸﻴﺦ ‪ /‬ﺃﺤﻤـﺩ‬ ‫ﺤﺎﺝ ﻨﻭﺭ ﻋﻀﻭ ﺍﻟﻬﻴﺌﺔ ﺍﻟﻌﻠﻴﺎ‪.‬‬ ‫‪ -2‬ﺒﺩﺃ ﺍﻟﺩﻜﺘﻭﺭ ﺃﺤﻤﺩ ﺒﺤﺜﻪ ﺒﺎﻟﻜﻼﻡ ﻋﻥ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻻﻋﺘﺒﺎﺭﻴﺔ‪ :‬ﺘﻜﻴﻴﻔﻬﺎ‪ ،‬ﻭﺃﻫﻠﻴﺘﻬﺎ‬ ‫ﻭﻤﺴﺌﻭﻟﻴﺘﻬﺎ ﺍﻟﻤﺩﻨﻴﺔ‪ ،‬ﻭﻤﺴﺌﻭﻟﻴﺘﻬﺎ ﺍﻟﺠﻨﺎﺌﻴﺔ ﻓﻲ ﺍﻟﻘﻭﺍﻨﻴﻥ ﺹ )‪ ، (161-149‬ﺜﻡ ﺘﻜﻠﹼﻡ‬ ‫ﻋﻥ ﻤﺴﺌﻭﻟﻴﺔ ﺍﻟﺸﺨﺹ ﺍﻻﻋﺘﺒﺎﺭﻱ ﻓﻲ ﺍﻟﻔﻘﻪ ﺍﻹﺴﻼﻤﻲ )‪ (178-161‬ﻭﺴﺄﺒﺩﺃ‬ ‫ﺒﺎﻟﺘﻌﻘﻴﺏ ﻋﻠﻰ ﻫﺫﺍ ﺍﻟﺠﺯﺀ ‪ ،‬ﻷﻨﻪ ﻫﻭ ﺍﻷﻫﻡ‪.‬‬ ‫‪ -3‬ﺘﻜﻠﱠﻡ ﺍﻟﺩﻜﺘﻭﺭ ﺃﺤﻤﺩ ﻓﻲ ﺹ )‪ (161‬ﻋﻥ ﺍﻟﺫﻤﺔ ﻭﺃﻨﱠﻬﺎ ﻤﻨﺎﻁ ﺃﻫﻠﻴﺔ ﺍﻟﻭﺠﻭﺏ‪ ،‬ﻭﻗﺎل‬ ‫ﻥ ﺍﻟﺫﻤﺔ ﻻ ﺘﺜﺒﺕ ﺤﻘﻴﻘﺔ ﺇﻻ ﻟ ﻨﺴﺎﻥ ﻭﻟﻜﻨﻬﺎ ﺘﺜﺒﺕ ﺤﻜﻤ ﹰﺎ ﻟﻐﻴﺭ ﺍﻹﻨﺴﺎﻥ ﻓﻲ ﺸﺨﺹ‬ ‫ﺇّ‬ ‫ﺍﻟﺩﻭﻟﺔ ﻭﺇﺩﺍﺭﺘﻬﺎ ﻭ…… ﻭ…‪ ..‬ﻭﻫﻲ ﺍﻷﺸﺨﺎﺹ ﺍﻻﻋﺘﺒﺎﺭﻴﺔ ﻓﻲ ﺍﻟﻔﻘﻪ ﺍﻹﺴﻼﻤﻲ‬ ‫ﻓﻴﻜﻭﻥ ﻟﻬﺫﻩ ﺍﻟﻤﺅﺴﺴﺎﺕ ﻜﻴﺎﻥ ﻤﺘﻤﻴﺯ ﺘﻜﺘﺴﺏ ﺒﻪ ﺍﻟﺤﻘﻭﻕ ﻭﺘﻠﺘﺯﻡ ﻓﻴﻪ ﻤﻥ ﺜﹼﻡ‬ ‫ﺒﺎﻟﻭﺍﺠﺒﺎﺕ‪.‬‬ ‫ﻭﻫﺫﺍ ﺼﺤﻴﺢ ‪ ،‬ﻭﻟﻜﻥ ﺃﺴﺎﺱ ﺍﻟﻤﺴـﺌﻭﻟﻴﺔ ﺍﻟﺠﻨﺎﺌﻴـﺔ ﻫـﻭ ﺍﻹﺩﺭﺍﻙ )ﺍﻟﺘﻤﻴﻴـﺯ(‬ ‫ﻭﺍﻻﺨﺘﻴﺎﺭ‪ ،‬ﻭﻟﻴﺱ ﺍﻟﺫﻤﺔ‪ ،‬ﻭﺃﻫﻠﻴﺔ ﺍﻟﻭﺠﻭﺏ‪ ،‬ﻓﻤﺎ ﺃﻭﺭﺩﻩ ﺩﻜﺘﻭﺭ ‪ /‬ﺃﺤﻤﺩ ﻻ ﺩﻟﻴل ﻓﻴﻪ ﻋﻠﻰ‬ ‫ﻥ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻻﻋﺘﺒﺎﺭﻴﺔ ﺘﺴﺄل ﺠﻨﺎﺌﻴﹰﺎ ‪.‬‬ ‫ﺃّ‬ ‫‪ -4‬ﻴﻘﻭل ﺍﻟ ﻜﺘﻭﺭ ﺃﺤﻤ ﻓ‬

‫)‪:(162‬‬

‫" ﻻ ﻨﺘﺼّﻭﺭ ﺃﻥ ﻨﺠﺩ ﻓﻴﻪ )ﺍﻟﻔﻘﻪ ﺍﻹﺴﻼﻤﻲ ﺍﻟﻤﻭﺭﻭﺙ ( ﺴﻭﺍﺒﻕ ﻜﺎﻓﻴﺔ ﻭﻤﺘﻨﻭﻋـﺔ‬ ‫ﻋﻥ ﺍﻟﻤﺴﺌﻭﻟﻴﺔ ﺍﻟﺠﻨﺎﺌﻴﺔ ‪ ،‬ﻭﻨﺘﺩﺭﺝ ﺇﻟﻰ ﻤﻨﺎﻗﺸﺔ ﺍﻟﻤﺴﺌﻭﻟﻴﺔ ﺍﻟﺠﻨﺎﺌﻴﺔ‪ ،‬ﻓﻲ ﺍﻟﻔﻘﻪ ﺍﻹﺴﻼﻤﻲ‬ ‫ﺒﻭﺠﻬﺎﺕ ﻨﻅﺭ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻤﻌﺎﺼﺭﻴﻥ‪.‬‬ ‫ﻭﺃﻭﺍﻓﻘﻪ ﻋﻠﻰ ﺃﻨﱠﺎ ﻻ ﻨﺠﺩ ﺴﻭﺍﺒﻕ ﻋﻥ ﺍﻟﻤﺴﺌﻭﻟﻴﺔ ﺍﻟﺠﻨﺎﺌﻴﺔ‪ ،‬ﻭﻟﻜﻨﱠﺎ ﻨﺠﺩ ﺃﺤﻜﺎﻤﹰﺎ ﻓـﻲ‬ ‫ﺍﻟﻘﺭﺁﻥ ﻭﺍﻟﺴﱡﻨﺔ ﺘﺤﻜﻡ ﺃﺤﻜﺎﻡ ﺍﻟﻤﺴﺌﻭﻟﻴﺔ ﺍﻟﺠﻨﺎﺌﻴﺔ ﻟﻠﺸﺨﺼﻴﺎﺕ ﺍﻻﻋﺘﺒﺎﺭﻴﺔ‪.‬‬ ‫ﺫﻜﺭ ﺍﻟﺩﻜﺘﻭﺭ ﺃﺤﻤﺩ ﺜﻼﺜﺔ ﻤﻥ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻤﻌﺎﺼـﺭﻴﻥ ﺘﺤـﺩﺜﻭﺍ ﻋـﻥ ﺍﻟﻤﺴـﺌﻭﻟﻴﺔ‬ ‫ﺍﻟﺠﻨﺎﺌﻴﺔ ﻟﻠﺸﺨﺼﻴﺎﺕ ﺍﻻﻋﺘﺒﺎﺭﻴﺔ ﻭﻫﻡ ﺍﻟﺸﻬﻴﺩ ﻋﺒﺩ ﺍﻟﻘﺎﺩﺭ ﻋﻭﺩﺓ ﻭﺍﻟﺩﻜﺘﻭﺭ ﺃﺤﻤﺩ ﻓﺘﺤـﻲ‬

‫ﺘﻔﻜﱡﺭ‪ ،‬ﻤﺠﻠﺩ )‪، (3‬ﻋﺩﺩ) ‪ 2001 ،(1‬ﻡ‪ 1422 /‬ﻫـ‬

‫ﺃﻭﺭﺍﻕ ﻟﻠﻨﻘﺎﺵ‬

‫ﺒﻬﻨﺴﻲ ‪ ،‬ﻭﻫﻴﺌﺔ ﺍﻟﺭﻗﺎﺒﺔ ﺍﻟﺸﺭﻋﻴﺔ ﻟﺒﻨﻙ ﺍﻟﺒﺭﻜﺔ ﺍﻟﺴﻭﺩﺍﻨﻲ‪ ،‬ﻭﻫﺅﻻﺀ ﺍﻟﺜﻼﺜﺔ ﻴﺭﻭﻥ ﻋـﺩﻡ‬ ‫ﻤﺴﺎﺀﻟﺔ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻻﻋﺘﺒﺎﺭﻴﺔ ﺠﻨﺎﺌﻴﹰﺎ )‪.(1‬‬ ‫ﻟﻡ ﻴﺠﺩ ﺍﻟﺩﻜﺘﻭﺭ ﺃﺤﻤﺩ ﻋﺎﻟﻤﹰﺎ ﻭﺍﺤﺩﹰﺍ ﻴﻭﺍﻓﻘﻪ ﻋﻠﻰ ﺭﺃﻴﻪ ﻓﺄﺭﺍﺩ ﺃﻥ ﻴﻨﺘـﺯﻉ ﻤﻭﺍﻓﻘـﺔ‬ ‫ﺍﻟﺩﻜﺘﻭﺭ ﻋﺒﺩ ﺍﻟﻘﺎﺩﺭ ﻋﻭﺩﺓ ﻟﻪ ﻗﺴﺭﹰﺍ ﻓﻭﻗﻊ ﻓﻲ ﺨﻁﺄ ﻓﺎﺤﺵ‪ .‬ﻭﺍﻋﺘﻘﺩ ﺍﻟﺩﻜﺘﻭﺭ ﺃﺤﻤﺩ ﺃﻨﹼـﻪ‬ ‫ﻥ ﺭﺃﻱ ﺍﻟﺩﻜﺘﻭﺭ ﺒﻬﻨﺴﻲ ﻭﺭﺃﻱ ﺍﻟﻬﻴﺌـﺔ ﺘﺎﺒﻌـﺎﻥ‬ ‫ﺇﺫﺍ ﻜﺴﺏ ﺍﻟﺩﻜﺘﻭﺭ ﻋﺒﺩ ﺍﻟﻘﺎﺩﺭ ﻋﻭﺩﻩ ﻓﺈ ّ‬ ‫ﻭﻤﻘﻠﺩﺍﻥ ﻟﻠﺩﻜﺘﻭﺭ ﻋﻭﺩﺓ ﻜﻤﺎ ﻭﺼﻔﻬﻤﺎ‪ .‬ﺒﻴّﻥ ﺍﻟﺩﻜﺘﻭﺭ ﺃﺤﻤﺩ ﺭﺃﻱ ﺍﻟﺩﻜﺘﻭﺭ ﻋﺒـﺩ ﺍﻟﻘـﺎﺩﺭ‬ ‫ﻋﻭﺩﺓ ﻓﻘﺎل‪-:‬‬ ‫)ﺃ( ﺍﻟﺸﻬﻴﺩ ﻋﺒﺩ ﺍﻟﻘﺎﺩﺭ ﻋﻭﺩﺓ ﻤﻥ ﺍﻟﺫﻴﻥ ﺘﻨﺎﻭﻟﻭﺍ ﻫﺫﺍ ﺍﻟﻤﻭﻀﻭﻉ ﺒﻤﺎ ﻴﺘﻀﻤﻥ ﻓﻲ ﻅﺎﻫﺭﻩ‬ ‫ﻨﻔﻲ ﺍﻟﻤﺴﺌﻭﻟﻴﺔ ﺍﻟﺠﻨﺎﺌﻴﺔ ﻋﻥ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻻﻋﺘﺒﺎﺭﻴﺔ ﺇﺫ ﻴﻘﻭل‪:‬‬ ‫ﻭﻗﺒل ﺃﻥ ﺃﻨﻘل ﻤﺎ ﻜﺘﺒﻪ ﺍﻟﺩﻜﺘﻭﺭ ﻋﻭﺩﺓ ﺃﻭﺩ ﺃﻥ ﺃﻨﺒﻪ ﺍﻟﻘﺎﺭﺉ ﺇﻟـﻰ ﻋﺒـﺎﺭﺓ )ﻓـﻲ‬ ‫ﻥ ﺭﺃﻱ ﺍﻟﺩﻜﺘﻭﺭ ﻋﻭﺩﺓ ﻭﺇﻥ ﻜﺎﻥ ﻓـﻲ‬ ‫ﻅﺎﻫﺭﻩ (ﺍﻟﺘﻲ ﻴﺭﻴﺩ ﻤﻨﻬﺎ ﺍﻟﺩﻜﺘﻭﺭ ﺃﺤﻤﺩ ﺇﻗﻨﺎﻋﻨﺎ ﺒﺄ ّ‬ ‫ﻅﺎﻫﺭﻩ ﻴﻨﻔﻲ ﺍﻟﻤﺴﺌﻭﻟﻴﺔ ﺍﻟﺠﻨﺎﺌﻴﺔ ﻋﻥ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻻﻋﺘﺒﺎﺭﻴﺔ ﻓﺈﻨﹼﻪ ﻓـﻲ ﺤﻘﻴﻘﺘـﻪ ﻴﺜﺒـﺕ‬ ‫ﻤﺴﺎﺀﻟﺘﻬﺎ ﺠﻨﺎﺌﻴﹰﺎ ‪ ،‬ﻭﻫﺫﻩ ﺩﻋﻭﻯ ﺘﻜﺫﺒﻬﺎ ﻋﺒﺎﺭﺍﺕ ﺍﻟﺩﻜﺘﻭﺭ ﻋﺒﺩ ﺍﻟﻘﺎﺩﺭ ﻋﻭﺩﺓ ﺍﻟﺼـﺭﻴﺤﺔ‬ ‫ﺍﻟﺘﻲ ﺃﺜﺒﺘﻬﺎ ﺍﻟﺩﻜﺘﻭﺭ ﺃﺤﻤﺩ ﻭﻫﻰ‪:‬‬ ‫"ﻭﻟﻤﺎ ﻜﺎﻨﺕ ﺍﻟﺸﺭﻴﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺘﺸﺘﺭﻁ ﺃﻥ ﻴﻜﻭﻥ ﺍﻟﻔﺎﻋل ﻤﺩﺭﻜﹰﺎ ﻤﺨﺘﺎﺭﹰﺍ ﻓﻘﺩ ﻜﺎﻥ‬ ‫ﻁﺒﻴﻌﻴﹰﺎ ﺃﻥ ﻴﻜﻭﻥ ﺍﻹﻨﺴﺎﻥ ﻓﻘﻁ ﻫﻭ ﻤﺤل ﺍﻟﻤﺴﺌﻭﻟﻴﺔ ﺍﻟﺠﻨﺎﺌﻴﺔ ‪ ،‬ﻷﻨﱡﻪ ﻭﺤﺩﻩ ﻫﻭ ﺍﻟﻤـﺩﺭﻙ‬ ‫ﺍﻟﻤﺨﺘﺎﺭ"‪.‬‬ ‫ﻫل ﻴﺭﻴﺩ ﺍﻟﺩﻜﺘﻭﺭ ﺃﺤﻤﺩ ﻋﺒﺎﺭﺓ ﺃﻜﺜﺭ ﺼﺭﺍﺤﺔ ﻤﻥ ﻫﺫﻩ ﻓـﻲ ﻨﻔـﻲ ﺍﻟﻤﺴـﺌﻭﻟﻴﺔ‬ ‫ﻥ ﻫﺫﺍ ﺍﻟﻜﻼﻡ ﻴﺘﻀﻤﻥ ﻓﻲ ﻅـﺎﻫﺭﻩ‬ ‫ﺍﻟﺠﻨﺎﺌﻴﺔ ﻋﻥ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻻﻋﺘﺒﺎﺭﻴﺔ‪ ،‬ﻭﻜﻴﻑ ﻴﺩﻋﻲ ﺃ ّ‬ ‫ﻓﻘﻁ ﻨﻔﻲ ﺍﻟﻤﺴﺌﻭﻟﻴﺔ ﺍﻟﺠﻨﺎﺌﻴﺔ ﻋﻥ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻻﻋﺘﺒﺎﺭﻴﺔ* ‪.‬‬ ‫)‪ (1‬ﺃﻫﻤل ﺍﻟﺩﻜﺘﻭﺭ ﺃﺤﻤﺩ ﻋﺎﻟﻤﹰﺎ ﺭﺍﺒﻌﹰﺎ ﻫﻭ ﺍﻟﻘﺎﻀﻲ ﺃﺤﻤﺩ ﻋﻠﻰ ﻋﺒﺩ ﺍﷲ ﺼـﺎﺤﺏ ﻜﺘـﺎﺏ ﺍﻟﺸﺨﺼـﻴﺔ‬ ‫ﺍﻻﻋﺘﺒﺎﺭﻴﺔ ﻓﻲ ﺍﻟﻔﻘﻪ ﺍﻹﺴﻼﻤﻲ‪ ،‬ﻭﻜﺎﻥ ﻤﻥ ﺍﻟﻤﻔﺭﻭﺽ ﺃﻥ ﻴﺄﺘﻲ ﻗﺒل ﻫﻴﺌﺔ ﺍﻟﺭﻗﺎﺒﺔ ﻟﺒﻨﻙ ﺍﻟﺒﺭﻜﺔ‪.‬‬ ‫* ﻴﻘﻭل ﺍﻟﻘﺎﻀﻲ ﺃﺤﻤﺩ ﻓﻲ ﻜﺘﺎﺒﻪ ﺍﻟﻤﺫﻜﻭﺭ‪" :‬ﻟﺌﻥ ﺼﻠﺤﺕ ﺍﻟﺘﻔﺴﻴﺭﺍﺕ ﻭﺍﻟﺘﺒﺭﻴﺭﺍﺕ ﺍﻟﺴﺎﺒﻘﺔ ﺤﺠﺔ ﻭﺴـﺒﺒﹰﺎ‬ ‫ﻟﻠﻤﺴﺌﻭﻟﻴﺔ ﺍﻟﻤﺩﻨﻴﺔ ﻓﻬﻲ ﻻ ﺘﻨﻬﺽ ﺤﺠﺔ ﻭﻻ ﺘﻘﻭﻡ ﺴﺒﺒﹰﺎ ﻟﻠﻤﺴﺌﻭﻟﻴﺔ ﺍﻟﺠﻨﺎﺌﻴﺔ ﻟﻤﺎ ﻴﺸﺘﺭﻁ ﻓﻲ ﺍﻷﺨﻴـﺭﺓ‬

‫ﺍﻟﻤﺴﺌﻭﻟﻴﻴﺔ ﺍﻟﺠﻨﺎﺌﻴﺔ ﻟﻠﻤﻤﺼﺎﺭﻑ ﺍﻟﺘﺠﺎﺭﻴﺔ ﺒﺼﻔﺘﻬﺎ ﺸﺨﺼﻴﺎﺕ ﺍﻋﺘﺒﺎﺭﻴﺔ‬

‫ﺒﺭﻭﻓﻴﺴﻭﺭ ﺍﻟﺼﺩﻴﻕ ﺍﻟﻀﺭﻴﺭ‬

‫)ﺏ( ﻴﺴﺘﻤﺭ ﺍﻟﺩﻜﺘﻭﺭ ﺃﺤﻤﺩ ﻓﻲ ﻨﻘل ﻜﻼﻡ ﺍﻟﺩﻜﺘﻭﺭ ﻋﻭﺩﺓ ﻓﻴﻘﻭل‪ :‬ﻭﻴﺴﺘﻁﺭﺩ‬ ‫ﻼ‪):‬ﺍﻟﺩﻜﺘﻭﺭ ﻋﻭﺩﺓ( "ﻋﺭﻓﺕ ﺍﻟﺸﺭﻴﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻤﻥ ﻴﻭﻡ ﻭﺠﻭﺩﻫﺎ ﺍﻟﺸﺨﺼﻴﺎﺕ‬ ‫ﻗﺎﺌ ﹰ‬ ‫ﺍﻟﻤﻌﻨﻭﻴﺔ ﻓﺎﻋﺘﺒﺭ ﺍﻟﻔﻘﻬﺎﺀ ﺒﻴﺕ ﺍﻟﻤﺎل ﺠﻬﺔ‪ ،‬ﻭﺍﻟﻭﻗﻑ ﺠﻬﺔ‪ ،‬ﺃﻱ ﺸﺨﺼ ﹰﺎ ﻤﻌﻨﻭﻴ ﹰﺎ ‪،‬‬ ‫ﻭﻜﺫﻟﻙ ﺍﻋﺘﺒﺭﺕ ﺍﻟﻤﺩﺍﺭﺱ ﻭﺍﻟﻤﻼﺠﺊ ﻭﺍﻟﻤﺴﺘﺸﻔﻴﺎﺕ ﻭﻏﻴﺭﻫﺎ‪ ،‬ﻭﺠﻌﻠﺕ ﻫﺫﻩ ﺍﻟﺠﻬﺎﺕ‪،‬‬ ‫ﻼ ﻟﻤﻠﻙ ﺍﻟﺤﻘﻭﻕ ﻭﺍﻟﺘﺼﺭﻑ ﻓﻴﻬﺎ‪ .‬ﻭﻟﻜﻨﻬﺎ ﻟﻡ ﺘﺠﻌﻠﻬﺎ‬ ‫ﺃﻱ ﺍﻟﺸﺨﺼﻴﺎﺕ ﺍﻟﻤﻌﻨﻭﻴﺔ ﺃﻫ ﹰ‬ ‫ﻥ ﺍﻟﻤﺴﺌﻭﻟﻴﺔ ﺘﻨﺒﻨﻲ ﻋﻠﻰ ﺍﻹﺩﺭﺍﻙ ﻭﺍﻻﺨﺘﻴﺎﺭ‪ ،‬ﻭﻜﻼﻫﻤﺎ‬ ‫ﺃﻫﻼ ﻟﻠﻤﺴﺌﻭﻟﻴﺔ ﺍﻟﺠﻨﺎﺌﻴﺔ؛ ﻷ ّ‬ ‫ﻤﻨﻌﺩﻡ ﺩﻭﻥ ﺸﻙ ﻓﻲ ﻫﺫﻩ ﺍﻟﺸﺨﺼﻴﺎﺕ ﻟﻜﻥ ﺇﺫﺍ ﻭﻗﻊ ﺍﻟﻔﻌل ﺍﻟﻤﺤﺭﻡ ﻤﻤﻥ ﻴﺘﻭﻟﻰ‬ ‫ﻤﺼﺎﻟﺢ ﻫﺫﻩ ﺍﻟﺠﻬﺎﺕ ﺃﻭ ﺍﻷﺸﺨﺎﺹ ﺍﻟﻤﻌﻨﻭﻴﺔ ﻜﻤﺎ ﻨﺴﻤﻴﻬﺎ ﺍﻵﻥ‪ ،‬ﻓﺈﻨﻪ ﻫﻭ ﺍﻟﺫﻱ‬ ‫ﻴﻌﺎﻗﺏ ﻋﻠﻰ ﺠﻨﺎﻴﺘﻪ‪ ،‬ﻭﻟﻭ ﺃﻨﻪ ﻜﺎﻥ ﻴﻌﻤل ﻟﺼﺎﻟﺢ ﺍﻟﺸﺨﺹ ﺍﻟﻤﻌﻨﻭﻱ"‪:‬‬ ‫ﻭﻫﺫﻩ ﻋﺒﺎﺭﺍﺕ ﻭﺍﻀﺤﺔ ﻻ ﺘﺤﺘﻤل ﺃﻱ ﺘﺄﻭﻴل ﻟﺭﺃﻱ ﺍﻟﺩﻜﺘﻭﺭ ﻋﻭﺩﺓ‪.‬‬ ‫ﻥ ﺍﻟﺫﻱ ﺃﻭﻗﻊ ﺍﻟﺩﻜﺘﻭﺭ ﺃﺤﻤﺩ ﻓﻲ ﺍﻟﺨﻁﺄ ﺍﻟﻔﺎﺤﺵ ‪ ،‬ﻭﺠﻌﻠﻪ ﻴﺅﻭل ﻜﻼﻡ ﺍﻟﺩﻜﺘﻭﺭ‬ ‫)ﺝ ( ﺇ ّ‬ ‫ﻋﺒﺩ ﺍﻟﻘﺎﺩﺭ ﻋﻭﺩﺓ ﺍﻟﺼﺭﻴﺢ ﻫﻭ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﺘﻲ ﻨﻘﻠﻬﺎ ﺍﻟﺩﻜﺘﻭﺭ ﺃﺤﻤﺩ ﻤﻥ ﻜﻼﻡ ﺍﻟﺩﻜﺘﻭﺭ‬ ‫ﻋﻭﺩﺓ ﺒﻌﺩ ﻜﻼﻤﻪ ﺍﻟﺴﺎﺒﻕ ﻤﺒﺎﺸﺭﺓ ﻭﻫﻰ‪:‬‬ ‫"ﻭﻴﻤﻜﻥ ﻋﻘﺎﺏ ﺍﻟﺸﺨﺹ ﺍﻟﻤﻌﻨﻭﻱ ﻜﻠﻤﺎ ﻜﺎﻨﺕ ﺍﻟﻌﻘﻭﺒﺔ ﻭﺍﻗﻌﺔ ﻋﻠﻰ ﻤﻥ ﻴﺸـﺭﻓﻭﻥ‬ ‫ﻋﻠﻰ ﺸﺌﻭﻨﻪ ﺃﻭ ﺍﻷﺸﺨﺎﺹ ﺍﻟﺤﻘﻴﻘﻴﻴﻥ ﺍﻟﺫﻴﻥ ﻴﻤﺜﻠﻬﻡ ﺍﻟﺸﺨﺹ ﺍﻟﻤﻌﻨﻭﻱ‪ ،‬ﻜﻌﻘﻭﺒﺔ ﺍﻟﺤـل‬ ‫ﻭﺍﻟﻬﺩﻡ ﻭﺍﻹﺯﺍﻟﺔ ﻭﺍﻟﻤﺼﺎﺩﺭﺓ‪ ،‬ﻜﺫﻟﻙ ﻴﻤﻜﻥ ﺸﺭﻋﹰﺎ ﺃﻥ ﻴﻔﺭﺽ ﻋﻠﻰ ﻫﺫﻩ ﺍﻟﺸﺨﺼﻴﺎﺕ ﻤﺎ‬ ‫ﻴﺤﺩ ﻤﻥ ﻨﺸﺎﻁﻬﺎ ﺍﻟﻀﺎﺭ ﺤﻤﺎﻴﺔ ﻟﻠﺠﻤﺎﻋﺔ ﻭﻨﻅﺎﻤﻬﺎ ﻭﺃﻤﻨﻬﺎ" ﺹ )‪.(162‬‬ ‫ﻭﻨﻘل ﺍﻟﺩﻜﺘﻭﺭ ﺃﺤﻤﺩ ﻫﺫﻩ ﺍﻟﻌﺒﺎﺭﺓ ﻜﺎﻤﻠﺔ ﻤﺭﺓ ﺃﺨﺭﻯ ﻓﻲ ﺹ )‪ (165‬ﻭﺴـﺄﻋﻘﺏ‬ ‫ﻋﻠﻴﻬﺎ ﻫﻨﺎﻙ‪.‬‬ ‫ﻤﻥ ﺘﻭﺍﻓﺭ ﻋﻨﺼﺭ ﺍﻟﻨﻴﺔ ﺍﻹﺠﺭﺍﻤﻴﺔ ‪ Mens Rea‬ﻭﻤﻥ ﺍﻟﻌﺴﻴﺭ ﺘﻭﺍﻓﺭ ﻫﺫﺍ ﺍﻟﻌﻨﺼﺭ ﻓـﻲ ﺍﻟﺸـﺨﺹ‬ ‫ﺍﻻﻋﺘﺒﺎﺭﻱ ‪ ،‬ﻟﺫﻟﻙ ﻨﺠﺩ ﺃﻜﺜﺭ ﺍﻟﺸﺭﺍﺌﻊ ﺘﺭﻓﺽ ﻗﺒﻭل ﻤﺒﺩﺃ ﻤﺴﺌﻭﻟﻴﺔ ﺍﻟﺸﺨﺹ ﺍﻻﻋﺘﺒﺎﺭﻱ ﺍﻟﺠﻨﺎﺌﻴﺔ ﻋﻥ‬ ‫ﻥ ﻓﻲ ﺘﺤﻤﻴﻠﻪ ﻟﻬﺎ ﺨﺭﻗﺎ ﻟﻤﺒﺩﺃ ﺸﺨﺼﻴﺔ ﺍﻟﻌﻘﻭﺒﺔ" ‪ ،‬ﺹ‪.103‬‬ ‫ﺃﻓﻌﺎل ﻤﻤﺜﻠﻴﻪ ؛ ﻷ ّ‬ ‫ﻭﻴﻘﻭل ﺍﻟﻘﺎﻀﻲ ﺃﺤﻤﺩ ﻋﻠﻰ ﻋﺒﺩ ﺍﷲ ﻓﻲ ﺁﺨﺭ ﻜﺘﺎﺒﻪ "ﺇﺫﺍ ﺘﻌﻤﺩ ﺍﻹﻨﺴﺎﻥ ﺍﻟﻤﺴﺌﻭل ﻋﻥ ﺍﻟﺸﺨﺹ‬ ‫ﺍﻻﻋﺘﺒﺎﺭﻱ ﺍﻟﺨﻁﺄ ﻴﻅل ﻤﺴﺌﻭﻻ ﻤﺴﺌﻭﻟﻴﺔ ﻜﺎﻤﻠﺔ ﻋﻥ ﻋﻤﺩﻩ ﺴﻭﺍﺀ ﻜﺎﻥ ﻤﺩﻨﻴﺎ ﺃﻭ ﺠﻨﺎﺌﻴﹰﺎ " ﺹ ‪.254‬‬

‫ﺘﻔﻜﱡﺭ‪ ،‬ﻤﺠﻠﺩ )‪، (3‬ﻋﺩﺩ) ‪ 2001 ،(1‬ﻡ‪ 1422 /‬ﻫـ‬ ‫‪ /‬ﻴ ﺘﻤﺭ ﺍﻟ ﻜﺘﻭﺭ ﺃﺤﻤ ﻓ‬

‫ﻴﺎﻥ ﺭﺃﻱ ﺍﻟ ﻜﺘﻭﺭ ﻭ‬

‫ﺃﻭﺭﺍﻕ ﻟﻠﻨﻘﺎﺵ‬ ‫ﻓﻴﻘﻭل‪:‬‬

‫"ﻭﻴﺅﻜﺩ ﻫﺫﺍ ﺍﻟﻤﻌﻨﻰ ﺒﻨﺎﺀ ﻋﻠﻰ ﻤﺒﺩﺃ ﺸﺨﺼﻴﺔ ﺍﻟﻌﻘﻭﺒﺔ ﻓﻴﻘﻭل ‪":‬ﻓﻼ ﻴﺴـﺄل ﻤـﻥ‬ ‫ﺍﻟﺠﺭﻡ ﺇﻻ ﻓﺎﻋﻠﻪ ‪ ،‬ﻭﻻ ﻴﺅﺨﺫ ﺃﻤﺭﺅ ﺒﺠﺭﻴﺭﺓ ﻏﻴﺭﻩ" ﻭﻴﺴﺘﺩل ﻤﻥ ﺍﻟﻘﺭﺁﻥ ﺒﻘﻭﻟﻪ ﺘﻌﺎﻟﻰ ‪ :‬‬

‫ﻜل ﺱ‬

‫ﻭ ﺘﻜ‬ ‫ﻭ ﺍﻴ‬

‫ﻠﻴ ﺎ ‪  ،‬ﻭ ﺘ ﺭ ﻭﺍ ﺭ ﻭ ﺭ ﺃﺨ ﺭ ‪  ،‬ﻭﻤ ﻥ ﻴﻌﻤ ل‬

‫‪ ،‬ﻭﻤﻥ ﺍﻟﺴﱡﻨﺔ‪ " :‬ﻴ ﺨ ﺍﻟﺭ ل‬

‫ﺭﻴﺭ ﺃ ﻴ ﻭ‬

‫ﺭﻴﺭ ﺃﺨﻴ "‪.‬‬

‫ﻓﻠﻨﻨﻅﺭ ﺇﻟﻰ ﻫﺫﺍ ﺍﻟﺘﻨﺎﻗﺽ ﻓﻲ ﻓﻬﻡ ﺍﻟﺩﻜﺘﻭﺭ ﺃﺤﻤـﺩ ﻟﻜـﻼﻡ ﺍﻟـﺩﻜﺘﻭﺭ ﻋـﻭﺩﺓ‪،‬‬ ‫ﻓﺎﻟﺩﻜﺘﻭﺭ ﻋﺒﺩ ﺍﻟﻘﺎﺩﺭ ﻋﻭﺩﺓ ﻴﺅﻜﺩ ﻋﺩﻡ ﻤﺴﺌﻭﻟﻴﺔ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻻﻋﺘﺒﺎﺭﻴﺔ ‪ ،‬ﻭﻴﺴﺘﺩل ﻋﻠـﻰ‬ ‫ﻥ ﺍﻟﺩﻜﺘﻭﺭ ﺃﺤﻤﺩ ﻴﺭﻯ ﻜﻼﻡ‬ ‫ﺫﻟﻙ ﺒﺎﻟﻘﺭﺁﻥ ﻭﺍﻟﺴﱡﻨﺔ‪ ،‬ﻭﻤﺒﺩﺃ ﺸﺨﺼﻴﺔ ﺍﻟﻌﻘﻭﺒﺔ‪ ،‬ﻭﻤﻊ ﻫﺫﺍ ﻓﺈ ّ‬ ‫ﺍﻟﺩﻜﺘﻭﺭ ﻋﺒﺩ ﺍﻟﻘﺎﺩﺭ ﻋﻭﺩﺓ ﻴﺘﻀﻤﻥ ﻓﻲ ﻅﺎﻫﺭﻩ )ﻓﻘﻁ( ﻨﻔﻲ ﺍﻟﻤﺴـﺌﻭﻟﻴﺔ ﺍﻟﺠﻨﺎﺌﻴـﺔ ﻋـﻥ‬ ‫ﺍﻟﺸﺨﺼﻴﺔ ﺍﻻﻋﺘﺒﺎﺭﻴﺔ‪.‬‬ ‫)ﻫـ( ﻴﻤ‬

‫ﺍﻟ ﻜﺘﻭﺭ ﺃﺤﻤ ﻓ‬

‫ﻘل ﻜ ﻡ ﺍﻟ ﻜﺘﻭﺭ‬

‫ﺍﻟﻘﺎ ﺭ ﻭ‬

‫‪:‬‬

‫"ﻭﻟﻴﺱ ﻟﻬﺫﺍ ﺍﻟﻤﺒﺩﺃ ﺍﻟﻌﺎﻡ ﺇﻻ ﺍﺴﺘﺜﻨﺎﺀ ﻭﺍﺤﺩﹰﺍ ﻫﻭ ﺘﺤﻤﱡل ﺍﻟﻌﺎﻗﻠﺔ ﺍﻟﺩﻴﺔ ﻤﻊ ﺍﻟﺠﺎﻨﻲ ﻓﻲ‬ ‫ﺸﺒﻪ ﺍﻟﻌﻤﺩ ﻭﺍﻟﺨﻁﺄ‪ ،‬ﻭﺃﺴﺎﺱ ﻫﺫﺍ ﺍﻻﺴﺘﺜﻨﺎﺀ )ﺍﻟﻭﺤﻴﺩ( ﻫﻭ ﺘﺤﻘﻴﻕ ﺍﻟﻌﺩﺍﻟـﺔ ﺍﻟﻤﻁﻠﻘـﺔ ﺃﻱ‬ ‫ﻥ ﺘﻁﺒﻴﻕ ﻫﺫﺍ ﺍﻟﻤﺒﺩﺃ ﻋﻠﻰ ﺩﻴـﺔ‬ ‫ﻨﻔﺱ ﺍﻷﺴﺎﺱ ﺍﻟﺫﻱ ﻗﺎﻡ ﻋﻠﻴﻪ ﻤﺒﺩﺃ ﺸﺨﺼﻴﺔ ﺍﻟﻌﻘﻭﺒﺔ ؛ ﻷ ّ‬ ‫ﺸﺒﻪ ﺍﻟﻌﻤﺩ؛ ﻭﺍﻟﺨﻁﺄ ﻻ ﻴﻤﻜﻥ ﺃﻥ ﻴﺤﻘﻕ ﺍﻟﻌﺩﺍﻟﺔ ﺍﻟﻤﻁﻠﻘﺔ ‪ ،‬ﺒل ﺇﻨﱡﻪ ﻴـﺅﺩﻱ ﺇﻟـﻰ ﻅﻠـﻡ‬ ‫ﻓﺎﺤﺵ" ﺠﺎﺀ ﻫﺫﺍ ﻓﻲ ﺼﻔﺤﺔ ‪ 395‬ﻤﻥ ﻜﺘﺎﺏ ﺍﻟﺩﻜﺘﻭﺭ ﻋﺒﺩ ﺍﻟﻘﺎﺩﺭ ﻋـﻭﺩﺓ‪ ،‬ﻭﻫـﻭ ﺭﺃﻱ‬ ‫ﻟﺒﻌﺽ ﺍﻟﻔﻘﻬﺎﺀ‪ ،‬ﻭﺠﺎﺀ ﺒﻌﺩﻩ ﻤﺒﺎﺸﺭﺓ ﺍﻟﺭﺃﻱ ﺍﻵﺨﺭ ﺍﻟﺫﻱ ﺃﻫﻤﻠﻪ ﺍﻟﺩﻜﺘﻭﺭ ﺃﺤﻤـﺩ ﻗﺼـﺩﺍﹰ‪،‬‬ ‫ﻻ ﻤﻥ ﻜﺘﺎﺏ ﺍﻟﺩﻜﺘﻭﺭ ﻋﺒﺩ ﺍﻟﻘﺎﺩﺭ ﻋـﻭﺩﺓ ﺹ‬ ‫ﻭﺍﻷﻤﺎﻨﺔ ﺘﻘﺘﻀﻲ ﻨﻘﻠﻪ ‪ ،‬ﻭﻫﺫﺍ ﻨﺼﻪ ﻤﻨﻘﻭ ﹰ‬ ‫‪" .395‬ﻭﻤﻥ ﺍﻟﻔﻘﻬﺎﺀ ﻤﻥ ﻻ ﻴﻌﺘﺒﺭ ﺘﺤﻤﻴل ﺍﻟﻌﺎﻗﻠﺔ ﺍﻟﺩﻴﺔ ﺍﺴﺘﺜﻨﺎﺀ ﻤـﻥ ﻤﺒـﺩﺃ ﺸﺨﺼـﻴﺔ‬ ‫ﺍﻟﻌﻘﻭﺒﺔ ﺤﻴﺙ ﻴﺭﻯ ﺃﻨﻪ ﻟﻴﺱ ﻓﻲ ﺇﻴﺠﺎﺏ ﺍﻟﺩﻴﺔ ﻋﻠﻰ ﺍﻟﻌﺎﻗﻠﺔ ﺃﺨﺫﻫﻡ ﺒﺫﻨﺏ ﺍﻟﺠﺎﻨﻲ‪ ،‬ﺇﻨﻤـﺎ‬ ‫ﺍﻟﺩﻴﺔ ﻋﻠﻰ ﺍﻟﻘﺎﺘل‪ ،‬ﻭﺃﻤﺭ ﻫﺅﻻﺀ ﺒﺎﻟﺩﺨﻭل ﻤﻌﻪ ﻓﻲ ﺘﺤﻤﱡﻠﻬﺎ ﻋﻠﻰ ﻭﺠﻪ ﺍﻟﻤﻭﺍﺴﺎﺓ ﻟﻪ‪ ،‬ﻤـﻥ‬ ‫ﻏﻴﺭ ﺃﻥ ﻴﻠﺯﻤﻬﻡ ﺫﻨﺏ ﺠﻨﺎﻴﺘﻪ ‪ ،‬ﻭﻗﺩ ﺃﻭﺠﺏ ﺍﷲ ﻓﻲ ﺃﻤﻭﺍل ﺍﻷﻏﻨﻴﺎﺀ ﺤﻘﻭﻗﹰﺎ ﻟﻠﻔﻘﺭﺍﺀ ﻤـﻥ‬ ‫ﻏﻴﺭ ﺇﻟﺯﺍﻤﻬﻡ ﺫﻨﺒﹰﺎ ﻟﻡ ﻴﺫﻨﺒﻭﻩ‪ ،‬ﺒل ﻋﻠﻰ ﻭﺠﻪ ﺍﻟﻤﻭﺍﺴﺎﺓ ‪ ،‬ﻭﺃﻤﺭ ﺒﺼﻠﺔ ﺍﻷﺭﺤﺎﻡ ﺒﻜل ﻭﺠﻪ‬

‫ﺍﻟﻤﺴﺌﻭﻟﻴﻴﺔ ﺍﻟﺠﻨﺎﺌﻴﺔ ﻟﻠﻤﻤﺼﺎﺭﻑ ﺍﻟﺘﺠﺎﺭﻴﺔ ﺒﺼﻔﺘﻬﺎ ﺸﺨﺼﻴﺎﺕ ﺍﻋﺘﺒﺎﺭﻴﺔ‬

‫ﺒﺭﻭﻓﻴﺴﻭﺭ ﺍﻟﺼﺩﻴﻕ ﺍﻟﻀﺭﻴﺭ‬

‫ﺃﻤﻜﻥ ﺫﻟﻙ‪ ،‬ﻭﺃﻤﺭ ﺒﺒﺭ ﺍﻟﻭﺍﻟﺩﻴﻥ‪ ،‬ﻭﻫﺫﻩ ﻜﻠﻬﺎ ﺃﻤﻭﺭ ﻤﻨﺩﻭﺏ ﺇﻟﻴﻬﺎ ﻟﻠﻤﻭﺍﺴﺎﺓ ﻭﺇﺼﻼﺡ ﺫﺍﺕ‬ ‫ﺍﻟﺒﻴﻥ‪ ،‬ﻓﻜﺫﻟﻙ ُﺃﻤِﺭﺕ ﺍﻟﻌﺎﻗﻠﺔ ﺒﺘﺤﻤﱡل ﺍﻟﺩﻴﺔ ﻋﻥ ﻗﺎﺘل ﺍﻟﺨﻁﺄ ﻋﻠﻰ ﺠﻬﺔ ﺍﻟﻤﻭﺍﺴﺎﺓ ﻤﻥ ﻏﻴﺭ‬ ‫ﺇﺠﺤﺎﻑ ﺒﻬﻡ ﻭﺒﻪ‪ ،‬ﻭﺇﻨﻤﺎ ﻴﻠﹶﺯﻡ ﻜل ﺭﺠل ﻤﻨﻬﻡ ﺜﻼﺜﺔ ﺩﺭﺍﻫﻡ ﺃﻭ ﺃﺭﺒﻌﺔ ﻤﺅﺠﻠـﺔ ﺜـﻼﺙ‬ ‫ﺴﻨﻴﻥ‪ ،‬ﻓﻬﺫﺍ ﻤﻤﺎ ﺘﺩﻋﻭ ﺇﻟﻴﻪ ﻤﻜﺎﺭﻡ ﺍﻷﺨﻼﻕ‪ ،‬ﻭﻗﺩ ﻜﺎﻥ ﺘﺤﻤﻴل ﺍﻟﺩﻴﺎﺕ ﻤﺸـﻬﻭﺭﹰﺍ ﻓـﻲ‬ ‫ﺍﻟﻌﺭﺏ ﻗﺒل ﺍﻹﺴﻼﻡ‪ ،‬ﻭﻜﺎﻥ ﺫﻟﻙ ﻤﻤﺎ ﻴﻌﺩ ﻤﻥ ﺠﻤﻴل ﻓﻌﺎﻟﻬﻡ ﻭﻤﻜﺎﺭﻡ ﺃﺨﻼﻗﻬﻡ‪ ،‬ﻭﻗﺩ ﻗﺎل‬ ‫ﺍﻟﻨﺒﻲ ‪ " :‬ﻌ‬

‫ﺘﻤﻡ ﻤﻜﺎﺭﻡ ﺍ ﺨ‬

‫"‪ ،‬ﻭﻫﺫﺍ ﻓﻌل ﻤﺴﺘﺤﺴﻥ ﻓﻲ ﺍﻟﻌﻘﻭل ﻤﻘﺒﻭل ﻓـﻲ‬

‫ﺍﻟﻌﺎﺩﺍﺕ"ﺃﻫـ"‪.‬‬ ‫ﻭﻫﺫﺍ ﺍﻟﻜﻼﻡ ﻤﻨﻘﻭل ﻋﻥ ﺍﻟﺠﺼﺎﺹ‪ ،‬ﻭﻫﻭ ﺒﻌﺽ ﻤﺎ ﺠﺎﺀ ﻓﻲ ﻜﺘﺎﺒﻪ ﺃﺤﻜﺎﻡ ﺍﻟﻘﺭﺁﻥ‬ ‫ﻓﻠﻴﻨﻅﺭ ﺒﺎﻗﻴﻪ ‪ 272/2‬ﻭ ‪ ، 273‬ﻭﻫﻭ ﺍﻟﺼﻭﺍﺏ ﻋﻨﺩﻱ ﻓـﻲ ﻓﻬـﻡ ﺍﻵﻴـﺎﺕ ﺍﻟﻘﺭﺁﻨﻴـﺔ‬ ‫ﻭﺍﻷﺤﺎﺩﻴﺙ ﺍﻟﻨﺒﻭﻴﺔ ﺍﻟﺘﻲ‬

‫ﺘﻘﺭﺭ ﻤﺒﺩﺃ ﺸﺨﺼﻴﺔ ﺍﻟﻌﻘﻭﺒﺔ ﻤﻥ ﻏﻴﺭ ﺍﺴـﺘﺜﻨﺎﺀ‪ ،‬ﻋﻠـﻰ ﺃﻥ‬

‫ﺍﻟﺭﺃﻱ ﺍﻟﻘﺎﺌل ﺒﺎﻻﺴﺘﺜﻨﺎﺀ ﻟﻪ ﻤﺒﺭﺭﺍﺘﻪ ﺍﻟﺘﻲ‬

‫ﻨﻘﻠﻬﺎ ﺍﻟﺩﻜﺘﻭﺭ ﺃﺤﻤﺩ ﻓﻲ ﺹ )‪ (165‬ﻋـﻥ‬

‫ﺍﻟﺩﻜﺘﻭﺭ ﻋﺒﺩ ﺍﻟﻘﺎﺩﺭ ﻋﻭﺩﺓ ‪ ،‬ﻭﻫﻲ ﻤﺒﺭﺭﺍﺕ ﻻ ﺘﺘﺤﻘﻕ ﻓﻲ ﻏﻴﺭ ﺘﺤﻤـل ﺍﻟﻌﺎﻗﻠـﺔ ﻟﺩﻴـﺔ‬ ‫ﺍﻟﺨﻁﺄ ‪ ،‬ﻭﻻ ﻤﺤل ﻟﻬﺎ ﻓﻲ ﻤﻭﻀﻭﻋﻨﺎ‪ ،‬ﻷﻥ ﻏﺭﺍﻤﺎﺕ ﺒﻨـﻙ ﺍﻟﺴـﻭﺩﺍﻥ ﺘﻭﻗـﻊ ﻋﻠـﻰ‬ ‫ﺍﻟﻤﺨﺎﻟﻔﺎﺕ ﺍﻟﻤﺘﻌﻤﺩﺓ ﺍﻟﺘﻲ ﻴﺭﺘﻜﺒﻬﺎ ﻤﻭﻅﻔﻭ ﺍﻟﻤﺼﺎﺭﻑ‪.‬‬ ‫‪ -6‬ﺍﻟﻌﺎﻟﻡ ﺍﻟﺜﺎﻨﻲ ﺍﻟﻤﻌﺎﺼﺭ ﺍﻟﺫﻱ ﺒﻴﻥ ﺍﻟﺩﻜﺘﻭﺭ ﺃﺤﻤﺩ ﻭﺠﻬﺔ ﻨﻅﺭﻩ ﻓـﻲ ﺍﻟﻤﺴـﺌﻭﻟﻴﺔ‬ ‫ﺍﻟﺠﻨﺎﺌﻴﺔ ﻫﻭ ﺍﻟﺩﻜﺘﻭﺭ ﺃﺤﻤﺩ ﻓﺘﺤﻲ ﺒﻬﻨﺴﻲ‪ :‬ﻴﻘﻭل ﺍﻟﺩﻜﺘﻭﺭ ﺃﺤﻤﺩ ‪" :‬ﺫﻫﺏ ﺍﻟﺩﻜﺘﻭﺭ‬ ‫ﺃﺤﻤﺩ ﻓﺘﺤﻲ ﺒﻬﻨﺴﻲ ﻓﻲ ﺫﺍﺕ ﺍﻻﺘﺠﺎﻩ ﻋﻥ ﻤﺒﺩﺃ ﺸﺨﺼﻴﺔ ﺍﻟﻌﻘﻭﺒﺔ‪ ،‬ﻭﺍﺴﺘﺩل ﺒﺫﺍﺕ‬ ‫ﺍﻟﻨﺼﻭﺹ ﺍﻟﺘﻲ‬

‫ﻥ ﺘﺤﻤﻴل ﺍﻟﻌﺎﻗﻠﺔ ﻟﻠﺩﻴـﺔ‬ ‫ﺃﻭﺭﺩﻫﺎ ﺍﻟﺸﻬﻴﺩ ﻋﻭﺩﺓ‪ ،‬ﻭﺫﻫﺏ ﺇﻟﻰ ﺃ ّ‬

‫ﻤﻊ ﺍﻟﻤﺠﻨﻲ ﻋﻠﻴﻪ ) ﻫﻜﺫﺍ ﻭﺍﻟﺼﻭﺍﺏ ‪ :‬ﺍﻟﺠﺎﻨﻲ ( ﻟﻴﺱ ﺍﺴﺘﺜﻨﺎﺀ ﻤﻥ ﺍﻟﻘﺎﻋﺩﺓ ﺃﻋﻼﻩ‪،‬‬ ‫ﻓﺎﻟﻌﺎﻗﻠﺔ ﺘﺸﺘﺭﻙ ﻓﻲ ﺘﺤﻤل ﺍﻟﺩﻴﺔ ‪ ،‬ﻷﻨﹼﻬﺎ ﻗﺼﺭﺕ ﻓﻲ ﺇﺭﺸﺎﺩ ﺍﻟﺠﺎﻨﻲ ﺇﻟﻰ ﺴـﻭﺍﺀ‬ ‫ﺍﻟﺴﺒﻴل ﻭﻜﻑ ﺍﻷﺫﻯ"‪.‬‬ ‫ﻓﺭﺃﻱ ﺍﻟﺩﻜﺘﻭﺭ ﺒﻬﻨﺴﻲ ﺃﻥ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻻﻋﺘﺒﺎﺭﻴﺔ ﻟﻴﺴﺕ ﺃﻫﻼ ﻟﻠﻤﺴﺌﻭﻟﻴﺔ ﺍﻟﺠﻨﺎﺌﻴﺔ ‪ ،‬ﻭﺃﻥ‬ ‫ﻤﺒﺩﺃ ﺸﺨﺼﻴﺔ ﺍﻟﻌﻘﻭﺒﺔ ﻻ ﺍﺴﺘﺜﻨﺎﺀ ﻓﻴﻪ‪.‬‬

‫ﺃﻭﺭﺍﻕ ﻟﻠﻨﻘﺎﺵ‬

‫ﺘﻔﻜﱡﺭ‪ ،‬ﻤﺠﻠﺩ )‪، (3‬ﻋﺩﺩ) ‪ 2001 ،(1‬ﻡ‪ 1422 /‬ﻫـ‬

‫ﻥ ﺍﻟﺸﺨﺼـﻴﺔ‬ ‫‪ -7‬ﻭﻤﻥ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻤﻌﺎﺼﺭﻴﻥ ﺍﻟﺫﻴﻥ ﻗﺎل ﺍﻟﺩﻜﺘﻭﺭ ﺃﺤﻤﺩ ﺇﻨﻬﻡ ﻴﺭﻭﻥ ﺃ ّ‬ ‫ﻼ ﻟﻠﻤﺴﺌﻭﻟﻴﺔ ﺍﻟﺠﻨﺎﺌﻴﺔ ﺃﻋﻀﺎﺀ ﻫﻴﺌﺔ ﺍﻟﺭﻗﺎﺒﺔ ﺍﻟﺸﺭﻋﻴﺔ ﻟﺒﻨـﻙ‬ ‫ﺍﻻﻋﺘﺒﺎﺭﻴﺔ ﻟﻴﺴﺕ ﺃﻫ ﹰ‬ ‫ﺍﻟﺒﺭﻜﺔ ﺍﻟﺴﻭﺩﺍﻨﻲ‪.‬‬ ‫ﻭﻫﺫﺍ ﺼﺤﻴﺢ‪ ،‬ﻭﻟﻜﻥ ﺍﻟﻬﻴﺌﺔ ﻟﻡ ﺘﻌﺘﻤﺩ ﻓﻲ ﻓﺘﻭﺍﻫﺎ ﺒﻌﺩﻡ ﺸﺭﻋﻴﺔ ﺍﻟﻐﺭﺍﻤﺔ ﻋﻠﻰ ﻫﺫﺍ‬ ‫ﺍﻟﺴﺒﺏ‪ ،‬ﻭﺇﻨﻤﺎ ﺍﻋﺘﻤﺩﺕ ﻋﻠﻰ ﻨﺼﻭﺹ ﺍﻟﻘﺭﺁﻥ ﻭﺍﻟﺴﻨﺔ ﺍﻟﺼﺤﻴﺤﺔ ‪ ،‬ﻭﻤﺒـﺩﺃ ﺸﺨﺼـﻴﺔ‬ ‫ﺍﻟﻌﻘﻭﺒﺔ ﺍﻟﻤﺴﺘﻤﺩ ﻤﻥ ﻫﺫﻩ ﺍﻟﻨﺼﻭﺹ‪.‬‬ ‫ﻭﻴﻘﻭل ﺍﻟﺩﻜﺘﻭﺭ ﺃﺤﻤﺩ ﺒﻌﺩﻤﺎ ﺃﻭﺭﺩ ﻓﺘﻭﻯ ﻫﻴﺌﺔ ﺍﻟﺭﻗﺎﺒﺔ ﺍﻟﺸﺭﻋﻴﺔ ﻟﺒﻨﻙ ﺍﻟﺒﺭﻜﺔ‪:‬‬ ‫"ﻭﻓﻲ ﺘﻘﺩﻴﺭﻱ ﺃﻥ ﺍﻟﺭﺃﻴﻴﻥ ﺍﻟﺜﺎﻨﻲ ﻭﺍﻟﺜﺎﻟﺙ‪ -‬ﻴﺸﻴﺭ ﺇﻟﻰ ﺭﺃﻱ ﺍﻟـﺩﻜﺘﻭﺭ ﺒﻬﻨﺴـﻲ‬ ‫ﻭﺭﺃﻱ ﺍﻟﻬﻴﺌﺔ ‪ -‬ﺍﻋﺘﻤﺩﺍ ﻋﻠﻰ ﺍﻟﺤﺠﺞ ﺍﻟﺘﻲ ﺃﻭﺭﺩﻫﺎ ﺍﻟﺸﻬﻴﺩ ﻋﻭﺩﺓ" ‪.‬‬ ‫ﻭﻫﺫﺍ ﺼﺤﻴﺢ ‪ ،‬ﻭﻫﻭ ﻴﺯﻴﺩ ﺍﻟﺭﺃﻱ ﻗﻭﺓ ‪ ،‬ﻭﺍﻟﺤﺠﺞ ﺍﻟﺘﻲ‬

‫ﺍﻋﺘﻤﺩﻭﺍ ﻋﻠﻴﻬﺎ ﻫﻲ‬

‫ﻨﺼﻭﺹ ﺍﻟﻘﺭﺁﻥ ﻭﺍﻟﺴﻨﺔ ﻭﻤﺒﺩﺃ ﺸﺨﺼﻴﺔ ﺍﻟﻌﻘﻭﺒﺔ ﺍﻟﺫﻱ ﺃﻗﺭّﻩ ﺍﻟﻌﻘﻼﺀ ﻤﻥ ﻏﻴﺭ ﺍﻟﻤﺴﻠﻤﻴﻥ‪.‬‬ ‫‪ -8‬ﻴﻌﻭﺩ ﺍﻟﺩﻜﺘﻭﺭ ﺃﺤﻤﺩ ﺒﻌﺩ ﻫﺫﺍ ﺇﻟﻰ ﻜﻼﻡ ﺍﻟﺩﻜﺘﻭﺭ ﻋﻭﺩﺓ ﻓﻴﻘﻭل‪:‬‬ ‫ﻥ ﺠﻭﻫﺭ‬ ‫" ﻭﺍﻟﺸﻬﻴﺩ ﻋﻭﺩﺓ ﻭﺇﻥ ﻜﺎﻥ ﻓﻲ ﻅﺎﻫﺭ ﻋﺒﺎﺭﺘﻪ ﻤﺎ ﻴﻨﻔﻲ ﺍﻟﻤﺴﺌﻭﻟﻴﺔ ﺍﻟﺠﻨﺎﺌﻴﺔ ﺇﻻ ﺃ ّ‬ ‫ﺍﻟﻌﺒﺎﺭﺍﺕ ﻭﻭﺍﻗﻌﻬﺎ ﻴﺅﻜﺩ ﻤﺴﺌﻭﻟﻴﺔ ﺍﻟﺸﺨﺹ ﺍﻻﻋﺘﺒﺎﺭﻱ ﺍﻟﺠﻨﺎﺌﻴﺔ ‪ ،‬ﻭﻋﺒﺎﺭﺘﻪ ﺍﻟﺘﺎﻟﻴﺔ‬ ‫ﺘﻭﻀﺢ ﻫﺫﺍ ﺍﻟﻤﻌﻨﻲ ﺒﻼ ﻟﺒﺱ"‪.‬‬ ‫ﻭﻴﻜﺭﺭ ﺍﻟﺩﻜﺘﻭﺭ ﺃﺤﻤﺩ ﺍﻟﺨﻁﺄ ﺍﻟﻔﺎﺤﺵ ﺍﻟﺫﻱ ﺒﺩﺃ ﺒﻪ ﺤﺩﻴﺜﻪ ﻓﻲ ﻓﻬﻡ ﻜﻼﻡ ﺍﻟـﺩﻜﺘﻭﺭ‬ ‫ﻋﻭﺩﺓ‪ ،‬ﻭﻴﻨﻘل ﻨﻔﺱ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﺘﻲ ﻨﻘﻠﻬﺎ ﻓﻲ ﺹ )‪ (166‬ﻭﻴﻜﺘﺏ ﺒﻌﺩﻫﺎ ﻤﺒﺎﺸﺭﺓ‪:‬‬ ‫" ﻓﺎﻟﺸﻬﻴﺩ ﻋﻭﺩﺓ ﺇﺫﻥ ﻴﻘﻭل ﺒﻤﺴﺎﺀﻟﺔ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻻﻋﺘﺒﺎﺭﻴﺔ ﺠﻨﺎﺌﻴﺎ"‬ ‫ﻭﻫﺫﺍ ﻏﻴﺭ ﺼﺤﻴﺢ ‪ ،‬ﻓﺎﻟﺸﻬﻴﺩ ﻋﻭﺩﺓ ﻻ ﻴﻘﻭل ﺒﻤﺴﺎﺀﻟﺔ ﺍﻟﺸﺨﺼـﻴﺔ ﺍﻻﻋﺘﺒﺎﺭﻴـﺔ‬

‫ﺠﻨﺎﺌﻴﹰﺎ ‪ ،‬ﻭﻋﺒﺎﺭﺘﻪ ﺍﻟﺘﻲ ﻨﻘﻠﻬﺎ ﺩﻜﺘﻭﺭ ﺃﺤﻤﺩ ﻭﻓﻬﻡ ﻤﻨﻬﺎ ﻫﺫﺍ ﺍﻟﻔﻬﻡ ﻓﻴﻬـﺎ ﺨﻁـﺄ ﻤﻁﺒﻌـﻲ‬ ‫ﻭﺍﻀﺢ ﻫﻭ ﺍﻟﺫﻱ ﺃﻭﻗﻌﻪ ﻓﻲ ﻫﺫﺍ ﺍﻟﻔﻬﻡ ﺍﻟﺨﺎﻁﺊ ﻟﻜﻼﻡ ﺍﻟﺩﻜﺘﻭﺭ ﻋﻭﺩﺓ‪.‬‬

‫ﻭﺍﻟﺨﻁﺄ ﺍﻟﻤﻁﺒﻌﻲ ﻫﻭ ﺴﻘﻭﻁ ﻜﻠﻤﺔ )ﻏﻴﺭ( ﻭﺼﻭﺍﺏ ﻋﺒﺎﺭﺓ ﺍﻟﺩﻜﺘﻭﺭ ﻋﻭﺩﺓ‪.‬‬

‫ﺍﻟﻤﺴﺌﻭﻟﻴﻴﺔ ﺍﻟﺠﻨﺎﺌﻴﺔ ﻟﻠﻤﻤﺼﺎﺭﻑ ﺍﻟﺘﺠﺎﺭﻴﺔ ﺒﺼﻔﺘﻬﺎ ﺸﺨﺼﻴﺎﺕ ﺍﻋﺘﺒﺎﺭﻴﺔ‬

‫ﺒﺭﻭﻓﻴﺴﻭﺭ ﺍﻟﺼﺩﻴﻕ ﺍﻟﻀﺭﻴﺭ‬

‫" ﻭﻴﻤﻜﻥ ﻋﻘﺎﺏ ﺍﻟﺸﺨﺹ ﺍﻟﻤﻌﻨﻭﻱ ﻜﻠﻤﺎ ﻜﺎﻨﺕ ﺍﻟﻌﻘﻭﺒﺔ ﻏﻴﺭ ﻭﺍﻗﻌﺔ ﻋﻠـﻰ ﻤـﻥ‬

‫ﻴﺸﺭﻓﻭﻥ ﻋﻠﻰ ﺸﺌﻭﻨﻪ…"‬

‫ﻭﻫﺫﺍ ﺍﻟﺨﻁﺄ ﺍﻟﻤﻁﺒﻌﻲ ﻻ ﻴﺤﺘﺎﺝ ﺇﻟﻰ ﺠﻬﺩ ﻜﺒﻴﺭ ﻟﻤﻌﺭﻓﺘﻪ؛ ﻷﻥ ﻤﺎ ﻗﺒﻠﻪ ﻭﻤﺎ ﺒﻌﺩﻩ‬

‫ﻥ ﺍﻟـﺫﻱ‬ ‫ﻴﺩل ﻋﻠﻴﻪ ﻓﻘﺩ ﺫﻜﺭ ﺍﻟﺩﻜﺘﻭﺭ ﻋﻭﺩﺓ ﻗﺒﻠﻪ ﻤﺒﺎﺸﺭﺓ ﻋﺒﺎﺭﺓ ﺼﺭﻴﺤﺔ ﺘﺩل ﻋﻠـﻰ ﺃ ّ‬ ‫ﻴﻌﺎﻗﺏ ﻫﻭ ﺍﻟﺸﺨﺹ ﺍﻟﺫﻱ ﺍﺭﺘﻜﺏ ﺍﻟﻌﻤل ﺍﻟﻤﺤﺭﻡ‪ ،‬ﻭﺘﻠﻙ ﺍﻟﻌﺒﺎﺭﺓ ﻫﻲ‪:‬‬

‫"ﺇﺫﺍ ﻭﻗﻊ ﺍﻟﻔﻌل ﺍﻟﻤﺤﺭﻡ ﻤﻤﻥ ﻴﺘﻭﻟﻰ ﻤﺼﺎﻟﺢ ﻫﺫﻩ ﺍﻟﺠﻬﺎﺕ ﺃﻭ ﺍﻷﺸﺨﺎﺹ ﺍﻟﻤﻌﻨﻭﻴﺔ‬

‫‪ ،‬ﻜﻤﺎ ﻨﺴﻤﻴﻬﺎ ﺍﻵﻥ ‪ ،‬ﻓﺈﻨﻪ ﻫﻭ ﺍﻟﺫﻱ ﻴﻌﺎﻗﺏ ﻋﻠﻰ ﺠﻨﺎﻴﺘﻪ ‪ ،‬ﻭﻟﻭ ﺃﻨﻪ ﻜﺎﻥ ﻴﻌﻤل ﻟﺼـﺎﻟﺢ‬ ‫ﺍﻟﺸﺨﺹ ﺍﻟﻤﻌﻨﻭﻱ" ‪ ،‬ﺃﻫـ ﺹ )‪ (162‬ﻤﻥ ﺒﺤﺙ ﺩ‪ .‬ﺃﺤﻤﺩ‪ ،‬ﺼﻔﺤﺔ )‪ (95‬ﻤـﻥ ﻫـﺫﺍ‬ ‫ﺍﻟﺘﻌﻘﻴﺏ‪.‬‬

‫ﻓﻠﻭ ﻓﻬﻤﻨﺎ ﺍﻟﻌﺒﺎﺭﺓ ﻜﻤﺎ ﻓﻬﻤﻬﺎ ﺍﻟﺩﻜﺘﻭﺭ ﺃﺤﻤﺩ ﻤﻥ ﺩﻭﻥ )ﻏﻴﺭ( ﻓﺎﻥ ﺍﻟﺩﻜﺘﻭﺭ ﻋﻭﺩﺓ‬

‫ﻴﻜﻭﻥ ﻤﺘﻨﺎﻗﻀﹰﺎ ﺘﻨﺎﻗﻀﹰﺎ ﻭﺍﻀﺤﹰﺎ ‪.‬‬

‫ﻥ ﺍﻷﻤﺜﻠﺔ ﺍﻟﺘﻲ ﺫﻜﺭﻫﺎ ﺍﻟﺩﻜﺘﻭﺭ ﻋﺒﺩ ﺍﻟﻘﺎﺩﺭ ﻋﻭﺩﺓ ‪ :‬ﺍﻟﺤل‪ ،‬ﻭﺍﻟﻬﺩﻡ ﻭﺍﻹﺯﺍﻟﺔ ‪،‬‬ ‫ﺜﻡ ﺇ ّ‬

‫ﻻ ﻴﻤﻜﻥ ﺘﻭﻗﻴﻌﻬﺎ ﻋﻠﻰ ﺍﻟﺸﺨﺹ ﺍﻟﻁﺒﻴﻌﻲ ﻭﻟﻜـﻥ ﻴﻤﻜـﻥ ﺘﻭﻗﻴﻌﻬـﺎ ﻋﻠـﻰ ﺍﻟﺸـﺨﺹ‬

‫ﺍﻻﻋﺘﺒﺎﺭﻱ ﻤﻥ ﺍﻟﺠﻬﺔ ﺍﻟﺘﻲ ﺃﻭﺠﺩﺘﻪ‪.‬‬

‫‪ -9‬ﻴﺘﺭﻙ ﺍﻟﺩﻜﺘﻭﺭ ﺃﺤﻤﺩ ﺍﻟﺸﻬﻴﺩ ﻋﻭﺩﺓ ﻭﻴﺘﻨﺎﻭل ﺒﺭﻭﻓﻴﺴﻭﺭ ﺍﻟﻀﺭﻴﺭ ﻓﻴﻘﻭل‪:‬‬

‫" ﻭﻴﺅﻤﻥ ﺒﺭﻭﻓﻴﺴﻭﺭ ﺍﻟﻀﺭﻴﺭ ﻋﻠﻰ ﺘﻭﻗﻴﻊ ﻫﺫﻩ ﺍﻟﻌﻘﻭﺒﺎﺕ ﻋﻠﻰ ﺍﻟﺸﺨﺹ‬

‫ﺍﻻﻋﺘﺒﺎﺭﻱ ‪ ،‬ﻭﻫﻲ ﻋﻘﻭﺒﺎﺕ ﺍﻹﻨﺫﺍﺭ ﻭﺍﻟﺤﺩ ﻤﻥ ﺍﻟﻨﺸﺎﻁ ﻭﺍﻟﺤل ﻭﺍﻹﺯﺍﻟﺔ‪ ،‬ﻭﻟﻜﻨﻪ ﻻ ﻴﻘﺒل‬

‫ﺍﻟﻐﺭﺍﻤﺔ ﺍﻟﻤﺎﻟﻴﺔ ‪ ،‬ﻭﺃﺤﺴﺏ ﺃﻥ ﻓﻲ ﻤﺜل ﻫﺫﺍ ﺍﻟﺭﺃﻱ ﺍﺸﺘﻁﺎﻁﹰﺎ ﻏﻴﺭ ﻤﺒﺭﺭ‪".‬‬

‫ﻭﻫﺫﺍ ﺘﺼﻭﻴﺭ ﺴﻠﻴﻡ ﻟﺭﺃﻱ ﺍﻟﺒﺭﻭﻓﺴﻴﺭ ﺍﻟﻀﺭﻴﺭ ﺍﻟﺫﻱ ﻴﺴﺘﻨﺩ ﻓﻴﻪ ﺇﻟﻰ ﻨﺼـﻭﺹ‬

‫ﻥ‬ ‫ﺍﻟﻘﺭﺁﻥ ﻭﺍﻟﺴﻨﺔ ‪ ،‬ﻭﻤﺒﺩﺃ ﺸﺨﺼﻴﺔ ﺍﻟﻌﻘﻭﺒﺔ‪ ،‬ﻭﺍﻟﻔﺭﻕ ﺒﻴﻥ ﺍﻟﺤل ﻭﻤﺎ ﺸﺎﻜﻠﻪ ﻭﺍﻟﻐﺭﺍﻤﺔ؛ ﺃ ّ‬

‫ﺍﻟﺤل ﻴﻘﻊ ﻤﺒﺎﺸﺭﺓ ﻋﻠﻰ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻻﻋﺘﺒﺎﺭﻴﺔ ‪ ،‬ﻭﺍﻟﻐﺭﺍﻤﺔ ﻻ ﺘﻘـﻊ ﻋﻠـﻰ ﺍﻟﺸﺨﺼـﻴﺔ‬ ‫ﺍﻻﻋﺘﺒﺎﺭﻴﺔ ‪ ،‬ﻭﻻ ﻋﻠﻰ ﺍﻟﺸﺨﺹ ﺍﻟﺫﻱ ﺍﺭﺘﻜﺏ ﺍﻟﻤﺨﺎﻟﻔﺔ ﻭﺇﻨﻤﺎ ﺘﻘﻊ ﻋﻠﻰ ﺍﻟﻤﺴـﺎﻫﻤﻴﻥ ‪،‬‬

‫ﻓﻤﻌﺎﻗﺒﺔ ﺍﻟﺸﺨﺹ ﺍﻻﻋﺘﺒﺎﺭﻱ ﺒﺎﻟﻐﺭﺍﻤﺔ ﻴﺘﻌﺎﺭﺽ ﻤﻌﺎﺭﻀﺔ ﺼـﺭﻴﺤﺔ ﻤـﻊ ﻨﺼـﻭﺹ‬

‫ﺘﻔﻜﱡﺭ‪ ،‬ﻤﺠﻠﺩ )‪، (3‬ﻋﺩﺩ) ‪ 2001 ،(1‬ﻡ‪ 1422 /‬ﻫـ‬

‫ﺃﻭﺭﺍﻕ ﻟﻠﻨﻘﺎﺵ‬

‫ﺍﻟﻘﺭﺁﻥ ﻭﺍﻟﺴﻨﺔ ﻭﻤﺒﺩﺃ ﺸﺨﺼﻴﺔ ﺍﻟﻌﻘﻭﺒﺔ ؛ ﻭﻟﻬﺫﺍ ﺭﻓﻀﻬﺎ ﺒﺭﻭﻓﺴﻴﺭ ﺍﻟﻀﺭﻴﺭ ﻭﻏﻴـﺭﻩ ‪،‬‬

‫ﻓﺄﻴﻥ ﺍﻻﺸﺘﻁﺎﻁ ﻏﻴﺭ ﺍﻟﻤﺒﺭﺭ ‪.‬‬

‫ﻥ ﺍﻟﺫﻴﻥ ﻴﺭﻓﻀـﻭﻥ ﺍﻟﻐﺭﺍﻤـﺔ‬ ‫ﻥ ﻤﺼﺩﺭ ﺍﻻﺸﺘﻁﺎﻁ ﻫﻭ ﺃ ّ‬ ‫ﻴﺯﻋﻡ ﺍﻟﺩﻜﺘﻭﺭ ﺃﺤﻤﺩ " ﺃ ّ‬

‫ﻥ ﻨﻘﺒل ﺍﻟﺸﺨﺼﻴﺔ ﺍﻻﻋﺘﺒﺎﺭﻴﺔ ﻋﻠﻰ ﻋﻼﺘﻬﺎ ‪ ،‬ﺃﻭ ﻨﻤﺤﻭﻫـﺎ‬ ‫ﻭﻴﻭﺍﻓﻘﻭﻥ ﻋﻠﻰ ﺍﻟﺤل ﻴﺭﻭﻥ ﺃ ّ‬

‫ﻥ ﺍﻟﺫﻴﻥ ﻴﺭﻓﻀﻭﻥ ﻋﻘﻭﺒﺔ ﺍﻟﻐﺭﺍﻤﺔ ﻟﻡ‬ ‫ﻤﻥ ﺍﻟﻭﺠﻭﺩ" ‪ ،‬ﺹ )‪ ،(166‬ﻭﻫﺫﺍ ﺯﻋﻡ ﺒﺎﻁل؛ ﻷ ّ‬

‫ﻴﻘﻭﻟﻭﺍ ﻋﺎﻗﺒﻭﺍ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻻﻋﺘﺒﺎﺭﻴﺔ ﺒﺤﻠﻬﺎ ﻋﻨﺩﻤﺎ ﺘﺭﺘﻜﺏ ﻤﺨﺎﻟﻔﺔ‪ ،‬ﻜﻤﺎ ﻴﺼﻭﺭﻩ ﺍﻟﺩﻜﺘﻭﺭ‬

‫ﺃﺤﻤﺩ‪ ،‬ﻭﺇﻨﻤﺎ ﻗﺎﻟﻭﺍ ﻻ ﺘﻌﺎﻗﺒﻭﺍ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻻﻋﺘﺒﺎﺭﻴﺔ ﻋﻘﻭﺒﺔ ﺘﺘﻌـﺎﺭﺽ ﻤـﻊ ﻨﺼـﻭﺹ‬ ‫ﺍﻟﻘﺭﺁﻥ ﻭﺍﻟﺴﻨﺔ ‪ ،‬ﻓﻬل ﺍﻟﺘﻤﺴﻙ ﺒﺎﻟﻘﺭﺁﻥ ﻭﺍﻟﺴﻨﺔ ﺍﺸﺘﻁﺎﻁ !‪.‬‬

‫‪ -10‬ﻴﻌﻭﺩ ﺍﻟﺩﻜﺘﻭﺭ ﺃﺤﻤﺩ ﻤﺭﺓ ﺜﺎﻨﻴﺔ ﺃﻭ ﺜﺎﻟﺜﺔ ﺇﻟﻰ ﺭﺃﻱ ﺍﻟﺩﻜﺘﻭﺭ ﻋـﻭﺩﺓ ﻭﻓﻬﻤـﻪ‬ ‫ﻥ ﺠﻭﻫﺭ ﺤﺠﺔ ﺍﻟﺸﻬﻴﺩ ﻋﻭﺩﺓ ﻴﺘﺠﻪ ﻨﺤﻭ ﻤﺴﺎﺀﻟﺔ ﺍﻟﺸﺨﺹ‬ ‫ﺍﻟﺨﺎﻁﺊ ﻟﻪ ﻓﻴﻘﻭل‪" :‬ﻭﻗﻠﻨﺎ ﺃ ّ‬ ‫ﻥ ﺘﺒﺭﻴﺭﻩ ﺍﻻﻗﺘﺼﺎﺩﻱ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ﻭﺍﻟﻌﺩﻟﻲ ﻟﺘﺤﻤﻴـل ﺍﻟﺩﻴـﺔ‬ ‫ﺍﻻﻋﺘﺒﺎﺭﻱ ﺠﻨﺎﺌﻴﺎﹰ؛ ﻷ ّ‬

‫ﺍﻟﻌﺎﻗﻠﺔ ﻤﻊ ﺍﻟﺠﺎﻨﻲ ﻫﻭ ﺫﺍﺘﻪ ﺍﻟﺫﻱ ﻴﺩﻓﻊ ﺇﻟﻰ ﻋﻘﻭﺒـﺔ ﺍﻟﺸـﺨﺹ ﺍﻻﻋﺘﺒـﺎﺭﻱ ﻤـﻊ‬ ‫ﻥ ﺘﺤﻤﻴل ﺍﻟﺸـﺨﺹ ﺍﻟﻁﺒﻴﻌـﻲ ﻭﺤـﺩﻩ ﺤﺠـﻡ ﻤﺨﺎﻟﻔـﺎﺕ‬ ‫ﺍﻟﺸﺨﺹ ﺍﻟﻁﺒﻴﻌﻲ ؛ ﻷ ّ‬ ‫ﺍﻟﺸﺨﺼﻴﺔ ﺍﻻﻋﺘﺒﺎﺭﻴﺔ ﻻ ﻴﺘﻭﺍﺯﻥ ﻤﻊ ﻤﻘﺩﺭﺓ ﺍﻟﺸﺨﺹ ﺍﻟﻁﺒﻴﻌـﻲ ﺍﻟﻀـﻌﻴﻔﺔ ﻋﻠـﻰ‬

‫ﺍﻟﺘﺤﻤل ‪ ،‬ﻓﻔﻴﻪ ﺇﺨﻼل ﺒﻤﺒﺩﺃ ﺍﻟﻌﺩﺍﻟﺔ ﻭﺘﺤﻤﻴل ﺍﻟﻤﺠﺘﻤﻊ ﺒﺄﺨﻁﺎﺀ ﻭﻤﺨﺎﻟﻔﺎﺕ ﺍﻟﺸﺨﺼﻴﺔ‬ ‫ﺍﻻﻋﺘﺒﺎﺭﻴﺔ ﻭﺇﺨﻼل ﺒﺎﻟﺘﻭﺍﺯﻥ ﺍﻻﺠﺘﻤﺎﻋﻲ" ﺹ )‪.(166‬‬

‫ﻥ ﻓﻴﻬﺎ ﺃﺨﻁﺎﺀ ﻤﺘﻌﺩﺩﺓ ﻫﻲ‪:‬‬ ‫ﻨﻘﻠﺕ ﻫﺫﻩ ﺍﻟﻌﺒﺎﺭﺍﺕ ﻜﺎﻤﻠﺔ ؛ ﻷ ّ‬

‫‪ -1‬ﺤﺠﺔ ﺍﻟﺩﻜﺘﻭﺭ ﻋﻭﺩﺓ ﻓﻲ ﻋﺩﻡ ﻤﺴﺎﺀﻟﺔ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻻﻋﺘﺒﺎﺭﻴﺔ ﺠﻨﺎﺌﻴﹰﺎ ﻫﻲ ﺍﻟﻘﺭﺁﻥ‬ ‫ﻭﺍﻟﺴﻨﺔ ﻭﻤﺒﺩﺃ ﺸﺨﺼﻴﺔ ﺍﻟﻌﻘﻭﺒﺔ ‪ ،‬ﻭﻫﻲ ﺤﺠﺘﻨﺎ ‪ ،‬ﻭﻟﻴﺴﺕ ﺤﺠﺘﻪ ﺘﺒﺭﻴﺭﻩ ﻟﺘﺤﻤﻴل ﺍﻟﺩﻴﺔ‬

‫ﻟﻠﻌﺎﻗﻠﺔ ﻤﻊ ﺍﻟﺠﺎﻨﻲ‪.‬‬

‫‪ -2‬ﻗﻴﺎﺱ ﺍﻟﺩﻜﺘﻭﺭ ﺃﺤﻤﺩ ﻋﻘﻭﺒﺔ ﺍﻟﺸﺨﺹ ﺍﻻﻋﺘﺒﺎﺭﻱ ﻤﻊ ﺍﻟﺸﺨﺹ ﺍﻟﻁﺒﻴﻌﻲ ﻋﻠـﻰ‬ ‫ﺘﺤﻤﻴل ﺍﻟﺩﻴﺔ ﻟﻠﻌﺎﻗﻠﺔ ﻤﻊ ﺍﻟﺠﺎﻨﻲ ‪ ،‬ﻗﻴﺎﺱ ﺒﺎﻁل ‪ ،‬ﻤﻥ ﺜﻼﺜﺔ ﺃﻭﺠﻪ‪:‬‬

‫ﺃ‪ -‬ﺍﻟﺘﺤﻘﻴﻕ ﺃﻥ ﺘﺤﻤﻴل ﺍﻟﺩﻴﺔ ﻟﻠﻌﺎﻗﻠﺔ ﻤﻊ ﺍﻟﺠﺎﻨﻲ ﺍﻟﻘﺎﺘل ﺨﻁﺄ ﻟﻴﺴﺕ ﻋﻘﻭﺒـﺔ ‪،‬‬ ‫ﻭﺇﻨﻤﺎ ﻫﻲ ﻤﻥ ﻗﺒﻴل ﺍﻟﻤﻭﺍﺴﺎﺓ ‪ ،‬ﻜﻤﺎ ﺒﻴﻨﺎ‪.‬‬

‫ﺍﻟﻤﺴﺌﻭﻟﻴﻴﺔ ﺍﻟﺠﻨﺎﺌﻴﺔ ﻟﻠﻤﻤﺼﺎﺭﻑ ﺍﻟﺘﺠﺎﺭﻴﺔ ﺒﺼﻔﺘﻬﺎ ﺸﺨﺼﻴﺎﺕ ﺍﻋﺘﺒﺎﺭﻴﺔ‬

‫ﺒﺭﻭﻓﻴﺴﻭﺭ ﺍﻟﺼﺩﻴﻕ ﺍﻟﻀﺭﻴﺭ‬

‫ﺏ‪ -‬ﺘﺤﻤﻴل ﺍﻟﺩﻴﺔ ﻟﻠﻌﺎﻗﻠﺔ ﻤﻊ ﺍﻟﺠﺎﻨﻲ ﻻ ﺘﻜﻭﻥ ﻓﻲ ﺍﻟﻘﺘل ﺍﻟﻌﻤـﺩ ‪ ،‬ﻭﻤﻌﺎﻗﺒـﺔ‬

‫ﻻ ﻓـﻲ ﺍﻟﻤﺨﺎﻟﻔـﺔ‬ ‫ﺍﻟﺸﺨﺹ ﺍﻻﻋﺘﺒﺎﺭﻱ ﻤﻊ ﺍﻟﺸﺨﺹ ﺍﻟﻁﺒﻴﻌﻲ ﻻ ﺘﻜﻭﻥ ﺇ ﹼ‬ ‫ﺍﻟﻤﺘﻌﻤﺩﺓ‪ ،‬ﻓﻼ ﻤﺤل ﻟﻠﻘﻴﺎﺱ‪ -‬ﻫﺫﺍ ﻟﻭ ﺴﻠﻤﻨﺎ ﺒﺄﻥ ﺘﺤﻤﻴـل ﺍﻟﺩﻴـﺔ ﻟﻠﻌﺎﻗﻠـﺔ‬ ‫ﻋﻘﻭﺒﺔ‪.‬‬

‫ﻥ ﺍﻟﻤﻘﻴﺱ ﻋﻠﻴﻪ‬ ‫ﺠـ‪ -‬ﻟﻭ ﺘﺠﺎﻭﺯﻨﺎ ﻋﻥ ﻜل ﻤﺎ ﺘﻘﺩﻡ ﻓﺈﻥ ﺍﻟﻘﻴﺎﺱ ﻻ ﻴﺼﺢ ‪ ،‬ﻷ ّ‬

‫ﺜﺒﺕ ﺍﺴﺘﺜﻨﺎﺀ ﻋﻠﻰ ﺨﻼﻑ ﺍﻟﻘﻴﺎﺱ ‪ ،‬ﻭﻤﺎ ﺜﺒﺕ ﻋﻠﻰ ﺨـﻼﻑ ﺍﻟﻘﻴـﺎﺱ ﻻ‬ ‫ﻴﻘﺎﺱ ﻋﻠﻴﻪ‪.‬‬

‫‪ -3‬ﺍﺴﺘﻌﻤل ﺍﻟﺩﻜﺘﻭﺭ ﺃﺤﻤﺩ ﻋﺒﺎﺭﺓ ‪ :‬ﻤﺨﺎﻟﻔﺎﺕ ﺍﻟﺸﺨﺼـﻴﺔ ﺍﻻﻋﺘﺒﺎﺭﻴـﺔ ﻤـﺭﺘﻴﻥ ‪،‬‬ ‫ﻭﺍﻟﻤﺨﺎﻟﻔﺎﺕ ﻻ ﺘﺼﺩﺭ ﻤﻥ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻻﻋﺘﺒﺎﺭﻴﺔ ﻭﺇﻨﻤﺎ ﺘﺼﺩﺭ ﻤﻥ ﺍﻟﺸـﺨﺹ‬

‫ﺍﻟﻁﺒﻴﻌﻲ ‪.‬‬

‫‪ -4‬ﻜﺘ ﺍﻟ ﻜﺘﻭﺭ ﺃﺤﻤ‬

‫ﺍﻟﻌ ﺎﺭ ﺍﻟ ﺎﻤ‬

‫‪:‬‬

‫" ﻭﺴﻨﺘﻨﺎﻭل ﺍﻟﺤﺠﺞ ﺍﻷﺨﺭﻯ ﺒﻌﺩ ﺍﻟﻌﻭﺩﺓ ﻟﻤﺎ ﺇﺫﺍ ﻜﺎﻨﺕ ﻤﺒﺎﺩﺉ ﺍﻟﻔﻘﻪ ﺍﻹﺴـﻼﻤﻲ‬

‫ﺘﻘﺒل ﺃﻭ ﺘﺭﻓﺽ ﺍﻟﻤﺴﺌﻭﻟﻴﺔ ﺍﻟﺠﻨﺎﺌﻴﺔ ﻟﻠﺸﺨﺼﻴﺔ ﺍﻻﻋﺘﺒﺎﺭﻴﺔ‪.‬‬

‫ﺃﻭﻻ ‪" :‬ﻨﺒﺩﺃ ﺒﻌﺩ ﻫﺫﻩ ﺍﻟﻘﻀﻴﺔ ﺍﻷﺼﻭﻟﻴﺔ ﻓﻲ ﻤﻭﻀﻭﻉ ﺍﻟﻤﺴﺌﻭﻟﻴﺔ ﺍﻟﺠﻨﺎﺌﻴﺔ ﻋـﻥ ﺨﻁـﺄ‬ ‫ﻤﻤﺜﻠﻲ ﺍﻷﻤﺔ" ﺹ)‪.(166‬‬

‫ﻥ ﺍﻟﺩﻜﺘﻭﺭ ﺃﺤﻤﺩ ﻴﺭﻴﺩ ﺃﻥ ﻴﺘﺤﺩﺙ ﻋﻥ ﺨﻁـﺄ‬ ‫ﻟﻡ ﺃﻓﻬﻡ ﻤﻥ ﻫﺫﻩ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺴﻭﻯ ﺃ ّ‬

‫ﻤﻤﺜﻠﻲ ﺍﻷﻤﺔ ‪ ،‬ﺃﻤﺎ ﻋﺒﺎﺭﺍﺕ ﺍﻟﺤﺠﺞ ﺍﻷﺨﺭﻯ ﻭﺒﻌﺩ ﺍﻟﻌﻭﺩﺓ ﻭﺍﻟﻘﻀﻴﺔ ﺍﻷﺼﻭﻟﻴﺔ ‪ ..‬ﺍﻟﺦ ‪،‬‬

‫ﻓﻠﻡ ﺃﻓﻬﻡ ﺍﻟﻤﺭﺍﺩ ﻤﻨﻬﺎ‪.‬‬

‫‪ -12‬ﺃﻭﺭﺩ ﺍﻟﺩﻜﺘﻭﺭ ﺃﺤﻤﺩ ﺨﺒﺭ ﻗﺘل ﺨﺎﻟﺩ ﺒﻥ ﺍﻟﻭﻟﻴﺩ ﺒﻨﻲ ﺠﺫﻴﻤﺔ ﺨﻁﺄ ‪ ،‬ﻭﺃﻤﺭ ) ‪(‬‬ ‫ﻥ ﻤﺎ ﻗﺎﻟـﻪ ﺍﺒـﻥ‬ ‫ﻋﻠﻴﹰﺎ ﺒﺄﻥ ﻴﺩﻓﻊ ﺇﻟﻴﻬﻡ ﺍﻟﺩﻴﺔ ﻋﻥ ﻜل ﻤﺎ ﺃﺼﺎﺏ ﺨﺎﻟﺩ‪ ،‬ﻭﺍﻨﺘﻬﻲ ﺇﻟﻰ ﺃ ّ‬

‫ﻥ ﺨﻁﺄ ﺍﻹﻤﺎﻡ ﺃﻭ ﻨﺎﺌﺒﻪ ﻴﻜﻭﻥ ﻓﻲ ﺒﻴﺕ ﺍﻟﻤﺎل ‪،‬‬ ‫ﻥ ﻫﺫﺍ ﺍﻟﺤﺩﻴﺙ ﻴﺅﺨﺫ ﻤﻨﻪ ﺃ ّ‬ ‫ﻜﺜﻴﺭ ﻤﻥ ﺃ ّ‬ ‫ﻭﻫﺫﺍ ﺤﻕ ﻭﻟﻜﻥ ﺍﻟﺩﻜﺘﻭﺭ ﺃﺤﻤﺩ ﺃﺭﺍﺩ ﺃﻥ ﻴﺤﻤل ﻫﺫﺍ ﺍﻟﺨﺒﺭ ﺃﻜﺜﺭ ﻤﻤﺎ ﻴﺤﺘﻤل ﻓﻘﺎل‪-:‬‬

‫" ﺇﺫﺍ ﺘﻜﻔﱠل ﺒﻴﺕ ﻤﺎل ﺍﻟﺩﻭﻟﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺒﺠﺒﺭ ﺍﻷﺨﻁﺎﺀ ﺍﻟﺘﻲ ﺍﺭﺘﻜﺒﻬـﺎ ﺍﻟﺠـﻴﺵ‬

‫ﺍﻟﻤﺴﻠﻡ ‪ ،‬ﻓﺈﻥ ﻤﺴﺌﻭﻟﻴﺔ ﺒﻴﺕ ﺍﻟﻤﺎل ﻓﻲ ﺍﻟﺠﺭﻡ ﺍﻟﻤﺘﻌﻤﺩ ﺴﺘﻜﻭﻥ ﺃﻭﺠﺏ ﻭﺃﻭﻟﻰ‪ ،‬ﻜـل ﻤـﺎ‬

‫ﺘﻔﻜﱡﺭ‪ ،‬ﻤﺠﻠﺩ )‪، (3‬ﻋﺩﺩ) ‪ 2001 ،(1‬ﻡ‪ 1422 /‬ﻫـ‬

‫ﺃﻭﺭﺍﻕ ﻟﻠﻨﻘﺎﺵ‬

‫ﻥ ﺍﻟﺠﺭﻡ ﺍﻟﻤﺘﻌﻤﺩ ﻴﻭﺠﺏ ﻤﺴﺎﺀﻟﺔ ﻤﻥ ﻗﺒل ﺍﻟﺩﻭﻟﺔ ﻋﻠﻰ ﻤﺭﺘﻜﺒﻴﻪ‪ ،‬ﻜﻤـﺎ ﻴﻭﺠـﺏ‬ ‫ﻫﻨﺎﻟﻙ ﺃ ّ‬

‫ﺇﺜﻤﹰﺎ ﻋﻠﻰ ﻓﺎﻋﻠﻪ ‪ ،‬ﻭﺒﺫﻟﻙ ﺘﻜﻭﻥ ﺍﻟﺩﻭﻟﺔ ﺒﺼﻔﺘﻬﺎ ﺸﺨﺼﻴﺔ ﺍﻋﺘﺒﺎﺭﻴـﺔ ﻤﺴـﺌﻭﻟﺔ ﻤـﺩﻨﻴﹰﺎ‬ ‫ﻭﺠﻨﺎﺌﻴﹰﺎ ﻋﻤّﺎ ﻴﺼﺩﺭ ﻤﻥ ﺘﺠﺎﻭﺯ ﺠﻴﺸﻬﺎ ﻭﺇﻥ ﺒﻴﺕ ﺍﻟﻤﺎل ﻫﻭ ﺍﻟﺠﻬﺔ ﺍﻟﺘﻲ ﺘـﺩﻓﻊ ﻫـﺫﻩ‬

‫ﺍﻻﻟﺘﺯﺍﻤﺎﺕ ﺍﻟﻤﺎﻟﻴﺔ ﺹ )‪. (168 ، 162‬‬

‫ﺃﺨ‬

‫ﺍﻟ ﻜﺘﻭﺭ ﺃﺤﻤ ﻓ ﺘﻌﻠﻴﻘ‬

‫ﺍ ﻤﺭﺘﻴﻥ‪:‬‬

‫ﻥ ﺘﺤﻤﱡل ﺒﻴﺕ ﺍﻟﻤﺎل ﻟﻠﺠﺭﻡ ﺍﻟﻤﺘﻌﻤﺩ ﺃﻭﻟﻰ ﻤﻥ ﺘﺤﻤﻠﻪ ﺍﻟﺨﻁـﺄ؛‬ ‫ﺍﻷﻭﻟﻰ ﻓﻲ ﻗﻭﻟﻪ‪ :‬ﺇ ّ‬

‫ﻷﻥ ﻫﺫﺍ ﺍﻟﻘﻭل ﻴﺼﺎﺩﻡ ﺍﻟﺤﺩﻴﺙ ﺍﻟﺫﻱ ﻴﻭﺠﺏ ﺘﺤﻤل ﺒﻴﺕ ﺍﻟﻤـﺎل ﻟﺨﻁـﺄ ﺍﻟﺠـﻴﺵ ‪ ،‬ﻻ‬

‫ﻟﻌﻤﺩﻩ‪ ،‬ﻓﻠﻭ ﺃﻥ ﺃﺤﺩ ﺃﻓﺭﺍﺩ ﺠﻴﺵ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻗﺘل ﻋﻤﺩﺍ ﻭﺍﺤﺩﺍ ﻤﻥ ﺠﻴﺵ ﺍﻟﻜﻔﺎﺭ ﺒﻌﺩﻤﺎ ﺃﺴﻠﻡ‬

‫‪ ،‬ﻓﺈﻨﻪ ﻴﻘﺘﺹ ﻤﻨﻪ ‪ ،‬ﻭﺇﺫﺍ ﻗﺒل ﻭﻟﻲ ﺍﻟﺩﻡ ﺍﻟﺩﻴﺔ ﻓﺈﻨﻬﺎ ﺘﻠﺯﻡ ﺍﻟﻘﺎﺘل ﻭﺤـﺩﻩ ‪ ،‬ﻭﻻ ﺘﺘﺤﻤﻠﻬـﺎ‬ ‫ﺍﻟﻌﺎﻗﻠﺔ ‪ ،‬ﻭﻻ ﺒﻴﺕ ﺍﻟﻤﺎل‪.‬‬

‫ﺍﻟﺜﺎﻨﻴﺔ ‪ :‬ﺨﻠﻁﻪ ﺒﻴﻥ ﺍﻟﻤﺴﺌﻭﻟﻴﺔ ﺍﻟﻤﺩﻨﻴﺔ ﻭﺍﻟﻤﺴﺌﻭﻟﻴﺔ ﺍﻟﺠﻨﺎﺌﻴﺔ ﻓﻲ ﺇﻋﻁﺎﺌﻬﻤﺎ ﺤﻜﻤﹰﺎ ﻭﺍﺤﺩﺍﹰ‪،‬‬ ‫ﻭﻤﻭﻀﻭﻉ ﺤﺩﻴﺜﻨﺎ ﻫﻭ ﺍﻟﻤﺴﺌﻭﻟﻴﺔ ﺍﻟﺠﻨﺎﺌﻴﺔ‪.‬‬

‫‪ -13‬ﻴﻘﻭل ﺍﻟﺩﻜﺘﻭﺭ ﺃﺤﻤﺩ ﻓﻲ )ﺜﺎﻨﻴﺎ( ﻜل ﺍﻟﺫﻴﻥ ﻋﺒﺭﻭﺍ ﻋـﻥ ﺭﺃﻴﻬـﻡ ﻓـﻲ ﻨﻔـﻲ‬ ‫ﺍﻟﻤﺴﺌﻭﻟﻴﺔ ﺍﻟﺠﻨﺎﺌﻴﺔ ﻋﻥ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻻﻋﺘﺒﺎﺭﻴﺔ ﻴﺴﻠﻤﻭﻥ ﺒﻘﺒـﻭل ﻓﻜـﺭﺓ ﻭﻭﺍﻗـﻊ‬

‫ﺍﻟﺸﺨﺼﻴﺔ ﺍﻻﻋﺘﺒﺎﺭﻴﺔ ‪ ،‬ﻓﻠﻭ ﺃﻨﻬﻡ ﻨﻔﻭﺍ ﺍﻟﻤﺴﺌﻭﻟﻴﺔ ﺍﻟﺠﻨﺎﺌﻴـﺔ ﺒﻨـﺎﺀ ﻋﻠـﻰ ﻋـﺩﻡ‬ ‫ﺍﻋﺘﺭﺍﻓﻬﻡ ﺒﺎﻟﺸﺨﺼﻴﺔ ﺍﻻﻋﺘﺒﺎﺭﻴﺔ ‪ ،‬ﻟﻜﺎﻥ ﺫﻟﻙ ﻤﻨﻁﻘﻴﺎ ﻭﻤﻘﺒﻭﻻ ‪ ،‬ﺃﻤﺎ ﻭﻗﺩ ﻗﺒﻠـﻭﺍ‬

‫ﺍﻟﺸﺨﺼﻴﺔ ﺍﻻﻋﺘﺒﺎﺭﻴﺔ ﻓﻼ ﻤﻌﻨﻲ ﻟﻘﺒﻭﻟﻬﺎ ﻤﺎ ﻟﻡ ﻴﺘﺭﺘﺏ ﻋﻠﻰ ﻫﺫﺍ ﺍﻟﻘﺒـﻭل ﺁﺜـﺎﺭﻩ‬ ‫ﻭﻨﺘﺎﺌﺠﻪ‪.‬ﺃﻫـ‬

‫ﻫﺫﺍ ﻜﻼﻡ ﻏﻴﺭ ﻤﻨﻁﻘﻲ ‪ ،‬ﻷﻨﻪ ﻻ ﺘﻌﺎﺭﺽ ﺒﻴﻥ ﺍﻻﻋﺘﺭﺍﻑ ﺒﻔﻜـﺭﺓ ﺍﻟﺸﺨﺼـﻴﺔ‬

‫ﺍﻻﻋﺘﺒﺎﺭﻴﺔ‪ ،‬ﻭﻨﻔﻲ ﺍﻟﻤﺴﺌﻭﻟﻴﺔ ﺍﻟﺠﻨﺎﺌﻴﺔ ﻋﻨﻬﺎ ‪ ،‬ﺒل ﺇﻥ ﻨﻔﻲ ﺍﻟﻤﺴـﺌﻭﻟﻴﺔ ﺍﻟﺠﻨﺎﺌﻴـﺔ ﻋـﻥ‬

‫ﺍﻟﺸﺨﺼﻴﺔ ﺍﻻﻋﺘﺒﺎﺭﻴﺔ ﻴﺴﺘﻠﺯﻡ ﺍﻻﻋﺘﺭﺍﻑ ﺒﻭﺠﻭﺩﻫﺎ‪.‬‬

‫ﻭﻗﻭل ﺍﻟﺩﻜﺘﻭﺭ ﺃﺤﻤﺩ ‪ ":‬ﻓﻼ ﻤﻌﻨﻰ ﻟﻘﺒﻭﻟﻬﺎ ﻤﺎ ﻟﻡ ﻴﺘﺭﺘﺏ ﻋﻠﻰ ﻫﺫﺍ ﺍﻟﻘﺒﻭل ﺁﺜـﺎﺭﻩ‬

‫ﻭﻨﺘﺎﺌﺠﻪ ‪ ،‬ﻜﻼﻡ ﻏﻴﺭ ﻤﻨﻁﻘﻲ ﺃﻴﻀﺎ؛ ﻷﻨﻪ ﻻ ﻴﻠﺯﻡ ﻤﻥ ﻗﺒﻭل ﻓﻜﺭﺓ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻻﻋﺘﺒﺎﺭﻴﺔ‬

‫ﻗﺒﻭل ﺠﻤﻴﻊ ﺁﺜﺎﺭﻫﺎ ﻭﻨﺘﺎﺌﺠﻬﺎ؛ ﻓﺎﻟﻔﻘﻬﺎﺀ ﺍﻟﻤﺴـﻠﻤﻭﻥ ﺍﻟـﺫﻴﻥ ﻗﺒﻠـﻭﺍ ﻓﻜـﺭﺓ ﺍﻟﺸﺨﺼـﻴﺔ‬

‫ﺍﻟﻤﺴﺌﻭﻟﻴﻴﺔ ﺍﻟﺠﻨﺎﺌﻴﺔ ﻟﻠﻤﻤﺼﺎﺭﻑ ﺍﻟﺘﺠﺎﺭﻴﺔ ﺒﺼﻔﺘﻬﺎ ﺸﺨﺼﻴﺎﺕ ﺍﻋﺘﺒﺎﺭﻴﺔ‬

‫ﺒﺭﻭﻓﻴﺴﻭﺭ ﺍﻟﺼﺩﻴﻕ ﺍﻟﻀﺭﻴﺭ‬

‫ﺍﻻﻋﺘﺒﺎﺭﻴﺔ ﻗﺒﻠﻭﻫﺎ ﻭﻗﺒﻠﻭﺍ ﻤﻥ ﺁﺜﺎﺭﻫﺎ ﻤﺎ ﻻ ﻴﺘﻌﺎﺭﺽ ﻤﻊ ﺍﻟﺸﺭﻴﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻭﺭﻓﻀﻭﺍ‬

‫ﻤﺎ ﻴﺘﻌﺎﺭﺽ ﻤﻊ ﺍﻟﺸﺭﻴﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻭﻤﻨﻪ ﻤﺴﺌﻭﻟﻴﺘﻬﺎ ﺠﻨﺎﺌﻴﺎ‪ ،‬ﻭﻨﻔﻲ ﺍﻟﻤﺴﺌﻭﻟﻴﺔ ﺍﻟﺠﻨﺎﺌﻴﺔ‬ ‫ﻋﻥ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻻﻋﺘﺒﺎﺭﻴﺔ ﻟﻡ ﺘﻘل ﺒﻪ ﺍﻟﺸﺭﻴﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻭﺤﺩﻫﺎ ‪ ،‬ﻭﺇﻨﻤﺎ ﻗﺎﻟﺕ ﺒﻪ ﻜﺜﻴﺭ‬

‫ﻤﻥ ﺍﻟﻘﻭﺍﻨﻴﻥ ﻜﻤﺎ ﻴﻘﻭل ﺍﻟﺩﻜﺘﻭﺭ ﺃﺤﻤﺩ ﻓﻲ ﺒﺤﺜﻪ ﻫﺫﺍ )ﺹ‪ 168‬ﺱ ‪ (13‬ﺒل ﻗﺎﻟـﺕ ﺒـﻪ‬

‫ﺃﻜﺜﺭ ﺍﻟﺸﺭﺍﺌﻊ ﻜﻤـﺎ ﻴﻘـﻭل ﺍﻟـﺩﻜﺘﻭﺭ ﺃﺤﻤـﺩ ﻓـﻲ ﻜﺘﺎﺒـﻪ ﺍﻟﺸﺨﺼـﻴﺔ ﺍﻻﻋﺘﺒﺎﺭﻴـﺔ‬

‫)ﺹ‪،103‬ﺱ‪.(6‬‬

‫‪ -14‬ﻴﻘﻭل ﺍﻟ ﻜﺘﻭﺭ ﺃﺤﻤ ‪:‬‬

‫" ﻭﻗﺒﻭل ﺍﻟﺸﺨﺹ ﺍﻻﻋﺘﺒﺎﺭﻱ ﻴﺘﻡ ﻓﻲ ﺍﻟﺸﺭﻴﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺒﻤﻭﺠﺏ ﺃﺤﻜﺎﻡ ﺍﻟﻘﻴﺎﺱ‬

‫ﻋﻠﻰ ﺍﻟﺸﺨﺹ ﺍﻟﻁﺒﻴﻌﻲ ﺹ )‪.(168‬‬

‫ﻫﺫﺍ ﺭﺃﻱ ﺍﻟﺩﻜﺘﻭﺭ ﺃﺤﻤﺩ‪ ،‬ﻭﻟﻴﺱ ﺭﺃﻱ ﺍﻟﺸﺭﻴﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ ‪ ،‬ﻭﻴﻤﻀﻲ ﺍﻟـﺩﻜﺘﻭﺭ‬

‫ﺃﺤﻤﺩ ﻓﻲ ﺒﻴﺎﻥ ﺃﻁﻭﺍﺭ ﺍﻹﻨﺴﺎﻥ ﺍﻟﻁﺒﻴﻌﻲ ﻤﻨﺫ ﻨﺸﺄﺓ ﺍﻟﺠﻨﻴﻥ ﻓﻲ ﺒﻁﻥ ﺃﻤﻪ ﺇﻟﻰ ﺃﻥ ﻴﺼﺒﺢ‬

‫ﺒﺎﻟﻐﺎ ﻋﺎﻗﻼ ﺭﺸﻴﺩﺍ ‪ ،‬ﻭﺜﺒﻭﺕ ﺃﻫﻠﻴﺔ ﺍﻟﻭﺠﻭﺏ ﻭﺃﻫﻠﻴﺔ ﺍﻷﺩﺍﺀ ﻟ ﻨﺴﺎﻥ ﻓﻲ ﻫﺫﻩ ﺍﻷﻁﻭﺍﺭ ‪،‬‬

‫ﻭﻴﺸﻴﺭ ﺇﻟﻰ ﻤﺎ ﺘﻘﻭﻡ ﺒﻪ ﺍﻟﺸﺨﺼﻴﺎﺕ ﺍﻻﻋﺘﺒﺎﺭﻴﺔ ﻤﻥ ﻨﺸﺎﻁﺎﺕ ﻜﺒﻴـﺭﺓ ﻭﺃﺩﺍﺀ ﻤﺼـﺎﻟﺢ‬

‫ﺘﻌﺠﺯ ﻋﻨﻬﺎ ﻤﻘﺩﺭﺓ ﺍﻷﻓﺭﺍﺩ ‪ ،‬ﺜﻡ ﻴﺘﺴﺎﺀل ﻗﺎﺌﻼ‪:‬‬

‫ﻓﻬل ﻴﺘﻨﺎﺴﺏ ﻤﻊ ﻫﺫﻩ ﺍﻟﺤﻘﻭﻕ ﻭﺍﻻﻤﺘﻴﺎﺯﺍﺕ ﺍﻟﺘﻲ ﻴﺘﻤﺘﻊ ﺒﻬﺎ ﺃﻥ ﻨﻌﺘﺒـﺭ ﻗﻴـﺎﺱ‬

‫ﻫﺫﻩ ﺍﻟﺸﺨﺼﻴﺎﺕ ﺍﻻﻋﺘﺒﺎﺭﻴﺔ ﻋﻠﻰ ﺃﺴﺎﺱ ﺍﻟﺼﺒﻲ ﻏﻴﺭ ﺍﻟﻤﻤﻴﺯ‪ ،‬ﺃﻡ ﻋﻠﻰ ﺃﺴﺎﺱ ﺍﻟﺼـﺒﻲ‬

‫ﺍﻟﻤﻤﻴﺯ ﺍﻟﻤﺄﺫﻭﻥ ﻟﻪ ﺒﻤﺯﺍﻭﻟﺔ ﺍﻟﻨﺸﺎﻁ‪ ،‬ﺃﻡ ﻋﻠﻰ ﺃﺴﺎﺱ ﺍﻟﺸﺨﺹ ﺍﻟﺒﺎﻟﻎ ﺍﻟﻌﺎﻗـل ﺍﻟﺭﺸـﻴﺩ‬ ‫ﺹ )‪.(169‬‬

‫ﻭﻴﺠﻴﺏ ﺍﻟﺩﻜﺘﻭﺭ ﺃﺤﻤﺩ ﻋﻥ ﺴﺅﺍﻟﻪ ﺒﻘﻭﻟﻪ‪:‬‬

‫ﻥ ﺍﻟﻘﻴﺎﺱ ﺍﻟﺴﻠﻴﻡ ﺍﻟﺫﻱ ﻴﺄﺨﺫ ﻓﻲ ﺍﻻﻋﺘﺒﺎﺭ ﺍﻟﻤﺼﺎﻟﺢ ﺍﻟﺘـﻲ ﻴﺅﺩﻴﻬـﺎ‬ ‫"ﻓﻲ ﺘﻘﺩﻴﺭﻱ ﺃ ّ‬

‫ﺍﻷﺸﺨﺎﺹ ﺍﻻﻋﺘﺒﺎﺭﻴﻭﻥ ﺫﺍﺕ ﺍﻷﺜﺭ ﻭﺍﻟﺨﻁﺭ ﻓﻲ ﺤﻴﺎﺓ ﺍﻹﻨﺴﺎﻥ ﻭﺨﺎﺼﺔ ﺍﻟﻤﺼـﺎﺭﻑ ‪،‬‬ ‫ﻭﺍﻟﺤﻘﻭﻕ ﻭﺍﻻﻤﺘﻴﺎﺯﺍﺕ ﺍﻟﻭﺍﺴﻌﺔ ﺍﻟﺘﻲ ﺘﺘﻤﺘﻊ ﺒﻬﺎ ﻴﻔﺭﺽ ﺃﻥ ﺘﻘﺎﺱ ﻋﻠﻰ ﺃﻫﻠﻴﺔ ﺍﻟﺸـﺨﺹ‬

‫ﺍﻟﺒﺎﻟﻎ ﺍﻟﺭﺸﻴﺩ ﻤﻥ ﺒﺎﺏ ﺃﻭﻟﻰ‪ ،‬ﻭﻴﻤﻜﻥ ﺍﻟﺘﺠﺎﻭﺯ ﻭﺍﻟﻘﻭل ﺒﻘﻴﺎﺴﻬﺎ ﻓﻲ ﺍﻟﻤﻘﺩﺭﺓ ﻋﻠﻰ ﺍﻟﻨﺸﺎﻁ‬ ‫ﺒﺎﻟﺼﺒﻲ ﺍﻟﻤﻤﻴﺯ ﺍﻟﻤﺄﺫﻭﻥ ﻟﻪ ﺒﺎﻟﻤﻌﺎﻤﻠﺔ‪ ،‬ﻭﺃﻱ ﻨﺯﻭل ﺒﻬﺎ ﻟﺩﺭﺠﺔ ﺩﻭﻥ ﺫﻟﻙ ﻻ ﻴﺘﻨﺎﺴﺏ ﻤﻊ‬

‫ﺘﻔﻜﱡﺭ‪ ،‬ﻤﺠﻠﺩ )‪، (3‬ﻋﺩﺩ) ‪ 2001 ،(1‬ﻡ‪ 1422 /‬ﻫـ‬

‫ﺃﻭﺭﺍﻕ ﻟﻠﻨﻘﺎﺵ‬

‫ﺠﻭﻫﺭ ﺍﻟﺩﻭﺭ ﺍﻟﺫﻱ ﺘﻘﻭﻡ ﺒـﻪ ﻫـﺫﻩ ﺍﻷﺸـﺨﺎﺹ ﻭﺍﻟﻤﺼـﺎﺭﻑ ﻤﻨﻬـﺎ ﻋﻠـﻰ ﻭﺠـﻪ‬ ‫ﺍﻟﺨﺼﻭﺹ"‪،‬ﺹ )‪.(169‬‬

‫ﺃﻫﻠﻴﺔ ﺍﻟﻭﺠﻭﺏ ﻭﺃﻫﻠﻴﺔ ﺍﻷﺩﺍﺀ ﺍﻟﻠﺘﺎﻥ ﺃﺴﻬﺏ ﺍﻟﺩﻜﺘﻭﺭ ﺃﺤﻤﺩ ﻓﻲ ﺍﻟﺤـﺩﻴﺙ ﻋﻨﻬﻤـﺎ‬

‫ﻟﻴﺴﺘﺎ ﺃﺴﺎﺱ ﺍﻟﻤﺴﺌﻭﻟﻴﺔ ﺍﻟﺠﻨﺎﺌﻴﺔ‪ ،‬ﻭﺃﺴﺎﺱ ﺍﻟﻤﺴﺌﻭﻟﻴﺔ ﺍﻟﺠﻨﺎﺌﻴـﺔ ﺍﻹﺩﺭﺍﻙ ﻭﺍﻻﺨﺘﻴـﺎﺭ ‪،‬‬ ‫ﻭﺍﻹﺩﺭﺍﻙ ﻻ ﻴﻜﻭﻥ ﺇﻻ ﺒﻌﺩ ﺍﻟﺒﻠﻭ ‪ ،‬ﻭﻗﺒل ﺍﻟﺒﻠﻭ ﻻ ﻴﺴﺄل ﺍﻹﻨﺴﺎﻥ ﺠﻨﺎﺌﻴـﺎ‪ ،‬ﻭﺍﻟـﺩﻜﺘﻭﺭ‬

‫ﺃﺤﻤﺩ ﻗﺭﺭ ﺃﻭﻻ ﻗﻴﺎﺱ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻻﻋﺘﺒﺎﺭﻴﺔ ﻋﻠﻰ ﺃﻫﻠﻴﺔ ﺍﻟﺸﺨﺹ ﺍﻟﺒﺎﻟﻎ ﺍﻟﺭﺸﻴﺩ ‪ ،‬ﺜـﻡ‬

‫ﺘﺠﺎﻭﺯ ﻓﻘﺒل ﺃﻥ ﺘﻘﺎﺱ ﺒﺎﻟﺼﺒﻲ ﺍﻟﻤﻤﻴﺯ ﺍﻟﻤﺄﺫﻭﻥ ﻟﻪ ﺒﺎﻟﻤﻌﺎﻤﻠﺔ‪ ،‬ﻭﺍﻟﺼﺒﻲ ﺍﻟﻤﻤﻴﺯ ‪ ،‬ﺴﻭﺍﺀ‬

‫ﻜﺎﻥ ﻤﺄﺫﻭﻨﺎ ﻟﻪ ﺒﺎﻟﻤﻌﺎﻤﻠﺔ ‪ ،‬ﺃﻭ ﻏﻴﺭ ﻤﺄﺫﻭﻥ ﻟﻪ ﻟﻴﺱ ﺃﻫﻼ ﻟﻠﻤﺴﺌﻭﻟﻴﺔ ﺍﻟﺠﻨﺎﺌﻴـﺔ ﺒﺎﺘﻔـﺎﻕ‬

‫ﺍﻟﻔﻘﻬﺎﺀ‪ ،‬ﻓﻘﻴﺎﺱ ﺍﻟﺩﻜﺘﻭﺭ ﺃﺤﻤﺩ ﻴﺠﻌل ﺍﻟﺸﺨﺼﻴﺔ ﺍﻻﻋﺘﺒﺎﺭﻴـﺔ ﻏﻴـﺭ ﺃﻫـل ﻟﻠﻤﺴـﺌﻭﻟﻴﺔ‬

‫ﺍﻟﺠﻨﺎﺌﻴﺔ‪ ،‬ﻭﺍﻟﺫﻱ ﻴﻅﻬﺭ ﻟﻲ ﺃﻥ ﺍﻟﺩﻜﺘﻭﺭ ﺃﺤﻤﺩ ﺨﻠﻁ ﻓﻲ ﻗﻴﺎﺴﻪ ﻫـﺫﺍ ﺒـﻴﻥ ﺍﻟﻤﺴـﺌﻭﻟﻴﺔ‬

‫ﺍﻟﺠﻨﺎﺌﻴﺔ ﻭﺍﻟﻤﺴﺌﻭﻟﻴﺔ ﺍﻟﻤﺩﻨﻴﺔ‪.‬‬

‫‪ -15‬ﻴﻜﺭﺭ ﺍﻟﺩﻜﺘﻭﺭ ﺃﺤﻤﺩ ﻓﻲ ﺍﻟﺒﻨﺩ ) ﺜﺎﻟﺜﺎ ( ﺍﻟﺤـﺩﻴﺙ ﻋـﻥ ﻗﻴـﺎﺱ ﺍﻟﺸﺨﺼـﻴﺔ‬

‫ﺍﻻﻋﺘﺒﺎﺭﻴﺔ ﻋﻠﻰ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻟﻁﺒﻴﻌﻴﺔ ﻭﻴﻌﻴﺩ ﺍﻟﻜﻼﻡ ﻋﻥ ﺃﻫﻠﻴﺔ ﺍﻟﻭﺠﻭﺏ ﻭﺃﻫﻠﻴـﺔ‬

‫ﺍﻷﺩﺍﺀ ‪ ،‬ﻭﺘﺩﺭﺠﻬﻤﺎ ﻓﻲ ﺍﻹﻨﺴﺎﻥ ﺍﻟﻁﺒﻴﻌﻲ ‪ ،‬ﻭﻤﺎ ﻴﺘﺭﺘﺏ ﻋﻠﻴﻬﻤـﺎ ﻤـﻥ ﺍﻟﺘﻤﺘـﻊ‬

‫ﺒﺎﻟﺤﻘﻭﻕ ﻭﺍﻻﻟﺘﺯﺍﻡ ﺒﺎﻟﻭﺍﺠﺒﺎﺕ ‪ ،‬ﻭﻴﺭﻴﺩ ﺃﻥ ﻴﻁﺒﻕ ﻫﺫﺍ ﺍﻟﺘﺩﺭﺝ ﻋﻠﻰ ﺍﻟﺸﺨﺼـﻴﺔ‬

‫ﺍﻻﻋﺘﺒﺎﺭﻴﺔ ‪ ،‬ﻭﻜل ﻤﺎ ﻗﺎﻟﻪ ﺍﻟﺩﻜﺘﻭﺭ ﺃﺤﻤﺩ ﻓﻲ ﻫﺫﺍ ﺍﻟﺨﺼﻭﺹ ﻻ ﻋﻼﻗﺔ ﻟﻪ ﺒﺜﺒﻭﺕ‬

‫ﺍﻟﻤﺴﺌﻭﻟﻴﺔ ﺍﻟﺠﻨﺎﺌﻴﺔ ﻟﻠﺸﺨﺼﻴﺔ ﺍﻻﻋﺘﺒﺎﺭﻴﺔ‪.‬‬

‫ﻭﻤﻭﺍﺯﻨﺔ ﺍﻟﺸﺭﻴﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺒﻴﻥ ﺍﻟﺤﻘـﻭﻕ ﻭﺍﻻﻟﺘﺯﺍﻤـﺎﺕ‪ ،‬ﻭﻤﻘﺎﺒﻠﺘﻬـﺎ ﻟﻠـﻨﻌﻡ‬

‫ﻭﺍﻟﺤﻘﻭﻕ ﻭﺍﻻﻤﺘﻴﺎﺯﺍﺕ ﺒﺎﻟﻤﺴﺌﻭﻟﻴﺎﺕ ﻭﺍﻟﻭﺍﺠﺒﺎﺕ ﺍﻟﺫﻱ ﺃﻗﺤﻤـﻪ ﺍﻟـﺩﻜﺘﻭﺭ ﺃﺤﻤـﺩ ﻓـﻲ‬

‫ﺍﻟﻤﻭﻀﻭﻉ‪ ،‬ﻭﺃﻜﺜﺭ ﻤﻥ ﺍﻻﺴﺘﺸﻬﺎﺩ ﻋﻠﻴﻪ ﺃﻤﺭ ﻤﺴﻠﻡ ﺒﻪ‪ ،‬ﻭﻟﻜﻨﻪ ﻻ ﻴﻨﻘﺽ ﻓﺘﻴﻼ ﻤﻥ ﺤﺠﺔ‬

‫ﺍﻟﻤﺎﻨﻌﻴﻥ ﻟﻤﺴﺎﺀﻟﺔ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻻﻋﺘﺒﺎﺭﻴﺔ ﺠﻨﺎﺌﻴﺎ ‪ ،‬ﻭﻻ ﻴﺠﻌل ﻤﻨﻬﺎ ﺸﺨﺼﻴﺔ ﺤﻘﻴﻘﻴﺔ ﻜﻤﺎ‬ ‫ﻴﺭﻴﺩ ﺍﻟﺩﻜﺘﻭﺭ ﺃﺤﻤﺩ‪.‬‬

‫‪ -16‬ﻴﺴﻴﺭ ﺍﻟﺩﻜﺘﻭﺭ ﺃﺤﻤﺩ ﻓﻲ ﺍﻟﺒﻨﺩ )ﺭﺍﺒﻌﺎ( ﺍﻟﺫﻱ ﺨﺼﺹ ﻟﻪ ﺃﻜﺜﺭ ﻤﻥ ﺼﻔﺤﺔ ﻓﻲ‬ ‫ﻨﻔﺱ ﺍﻟﻔﻠﻙ ﺍﻟﺫﻱ ﺴﺎﺭ ﻓﻴﻪ ﺍﻟﺒﻨﺩ )ﺜﺎﻟﺜﺎ( ﻤﻥ ﺒﻴﺎﻥ ﻷﻫﻤﻴﺔ ﺍﻟﺸﺨﺼﻴﺎﺕ ﺍﻻﻋﺘﺒﺎﺭﻴـﺔ‬

‫ﺒﺭﻭﻓﻴﺴﻭﺭ ﺍﻟﺼﺩﻴﻕ ﺍﻟﻀﺭﻴﺭ‬

‫ﺍﻟﻤﺴﺌﻭﻟﻴﻴﺔ ﺍﻟﺠﻨﺎﺌﻴﺔ ﻟﻠﻤﻤﺼﺎﺭﻑ ﺍﻟﺘﺠﺎﺭﻴﺔ ﺒﺼﻔﺘﻬﺎ ﺸﺨﺼﻴﺎﺕ ﺍﻋﺘﺒﺎﺭﻴﺔ‬

‫ﻭﻗﻴﺎﻤﻬﺎ ﺒﻤﺎ ﻻ ﻴﺴﺘﻁﻴﻊ ﺍﻟﺸﺨﺹ ﺍﻟﻁﺒﻴﻌﻲ ﺍﻟﻘﻴﺎﻡ ﺒﻪ ﻭﺒﺨﺎﺼﺔ ﺍﻟﻤﺼﺎﺭﻑ ﺍﻟﺘـﻲ‬

‫ﺘﺘﻤﺘﻊ ﺒﺤﻘﻭﻕ ﻟﻥ ﺘﺘﻭﺍﻓﺭ ﻟﻸﺸﺨﺎﺹ ﺍﻟﻁﺒﻴﻌﻴﻴﻥ ﻓﺘﻌﻁﻲ ﺍﻟﺭﺨﺼـﺔ ﻟﺠﻤـﻊ ﺭﺃﺱ‬

‫ﺍﻟﻤﺎل ﻭ… ﻭ…‪ .‬ﻭ ﻴﻤﻀﻲ ﺍﻟﺩﻜﺘﻭﺭ ﺃﺤﻤﺩ ﻓﻲ ﺘﻌﺩﺍﺩ ﻫﺫﻩ ﺍﻟﺤﻘﻭﻕ ﺤﺘﻰ ﻴـﺫﻜﺭ‬ ‫ﻤﻨﻬﺎ ﻋﻤﻠﻴﺔ ﺨﻠﻕ ﺍﻟﻨﻘﻭﺩ ﺍﻟﺘﻲ ﻻ ﻴﺠﻭﺯ ﺃﻥ ﺘﻤﻨﺢ ﻟﻠﻤﺼﺎﺭﻑ‪.‬‬

‫ﻴﺫﻜﺭ ﺍﻟﺩﻜﺘﻭﺭ ﺃﺤﻤﺩ ﻜل ﻫﺫﺍ ﻟﻜﻲ ﻴﻜﺭﺭ ﻤﺎ ﻗﺎﻟﻪ ﻓﻲ ﺍﻟﺒﻨﻭﺩ ﺍﻟﺴﺎﺒﻘﺔ ﻤﻥ ﺃﻥ ﻫـﺫﻩ‬

‫ﺍﻟﺤﻘﻭﻕ ﻭﺍﻻﻤﺘﻴﺎﺯﺍﺕ ﺍﻟﺘﻲ‬

‫ﺘﺘﻤﺘﻊ ﺒﻬـﺎ ﺍﻟﻤﺼـﺎﺭﻑ ﻴﺠـﺏ ﺃﻥ ﺘـﻭﺯﻥ ﺒﻭﺍﺠﺒـﺎﺕ‬

‫ﻭﻤﺴﺌﻭﻟﻴﺎﺕ ﻋﻠﻰ ﻫﺫﻩ ﺍﻟﻤﺼﺎﺭﻑ …‪ ،.‬ﻭﻴﺼل ﻤﻥ ﻫﺫﺍ ﺇﻟﻰ ﺍﻟﻘﻭل " ﺒﺄﻨﻪ ﻴﺠﺏ ﻋﻠـﻰ‬

‫ﺍﻟﺩﻭﻟﺔ ﻤﻤﺜﻠﺔ ﻓﻲ ﺍﻟﺒﻨﻙ ﺍﻟﻤﺭﻜﺯﻱ ﺃﻥ ﺘﻀﻊ ﺍﻟﺴﻴﺎﺴﺎﺕ ﻭﺍﻟﺒﺭﺍﻤﺞ ﺍﻟﺘﻲ‬ ‫ﻫﺫﻩ ﺍﻟﻘﻭﺓ ﻟﻤﺼﻠﺤﺔ ﺍﻷﻤﺔ‪ ،‬ﻭﺃﻥ ﺘﻀﻊ ﺍﻟﻀﻭﺍﺒﻁ ﺍﻟﺘﻲ‬

‫ﺘﺅﻤﻥ ﺍﺴﺘﻐﻼل‬

‫ﺘﺤﻤل ﻫﺫﻩ ﺍﻟﻤﺼﺎﺭﻑ ﺭﺍﻏﺒـﺔ‬

‫ﻭﺭﺍﻫﺒﺔ ﻋﻠﻰ ﺇﻨﻔﺎﺫ ﻫﺫﻩ ﺍﻟﺴﻴﺎﺴﺔ ﻭﻫﻜﺫﺍ ﻴﻨﺒﻐﻲ ﻓﻲ ﻜل ﺘﺼﺭﻓﺎﺕ ﻭﻟﻲ ﺍﻷﻤﺭ ﺃﻥ ﺘﻜـﻭﻥ‬

‫ﻤﻨﻭﻁﺔ ﺒﺭﻋﺎﻴﺔ ﺍﻟﻤﺼﻠﺤﺔ ﺍﻟﻌﺎﻤﺔ"‬

‫ﻜل ﻫﺫﺍ ﻤﻘﺒﻭل ‪ ،‬ﻭﻟﻜﻥ ﺘﺼﺭﻓﺎﺕ ﻭﻟﻲ ﺍﻷﻤﺭ ﻴﺠﺏ ﺃﻥ ﺘﻜﻭﻥ ﺃﻭﻻ ﻭﻗﺒل ﻜل ﺸﺊ‬ ‫ﻤﻠﺘﺯﻤﺔ ﺒﻨﺼﻭﺹ ﺍﻟﻘﺭﺁﻥ ﻭﺍﻟﺴﻨﺔ ؛ ﻷﻥ ﺍﻻﻟﺘﺯﺍﻡ ﺒﻬﺎ ﻫﻭ ﺍﻟﺫﻱ ﻴﺤﻘﻕ ﺍﻟﻤﺼﻠﺤﺔ ﺍﻟﻌﺎﻤﺔ ‪،‬‬ ‫ﻭﻻ ﻴﺠﻭﺯ ﺃﻥ ﻴﻠﺠﺄ ﻭﻟﻲ ﺍﻷﻤﺭ ﺇﻟﻰ ﺍﻟﻌﻤل ﺒﺎﻟﻤﺼﻠﺤﺔ ﺍﻟﻌﺎﻤﺔ ﺇﻻ ﺇﺫﺍ ﻟﻡ ﻴﻭﺠﺩ ﻨﺹ ﻓﻲ‬ ‫ﺍﻟﻤﺴﺄﻟﺔ ‪ ،‬ﻭﻤﺴﺄﻟﺘﻨﺎ ﻫﺫﻩ ﻓﻴﻬﺎ ﻨﺼﻭﺹ‪.‬‬ ‫ﺃ‪ -‬ﻴﺘﺤﺩﺙ ﺍﻟﺩﻜﺘﻭﺭ ﺃﺤﻤﺩ ﻓﻲ ﺍﻟﺒﻨﺩ "ﺨﺎﻤﺴﺎ" ﻋﻥ ﺍﻟﻘﺎﻨﻭﻥ ﺍﻟﺠﻨـﺎﺌﻲ ﺍﻟﺴـﻭﺩﺍﻨﻲ ‪،1991‬‬ ‫ﻭﻴﺩﻋﻲ ﺃﻨﻪ ﺍﺤﺘﻔﻅ ﺒﺎﻟﻤﺴﺌﻭﻟﻴﺔ ﺍﻟﺠﻨﺎﺌﻴﺔ ﻟﻠﺸﺨﺼﻴﺔ ﺍﻻﻋﺘﺒﺎﺭﻴﺔ ﻤﻌﺘﻤﺩﺍ ﻋﻠﻰ ﻤﺎ ﺠﺎﺀ ﻓـﻲ‬ ‫ﺍﻟﻤﺎﺩﺓ ﺍﻟﺘﻔﺴﻴﺭﻴﺔ )‪ (3‬ﻤﻥ ﺃﻥ "ﻜﻠﻤﺔ ﺸﺨﺹ ﺘﺸﻤل ﺍﻟﺸﺨﺹ ﺍﻟﻁﺒﻴﻌﻲ ﻭﻜل ﺸـﺭﻜﺔ ﺃﻭ‬ ‫ﺠﻤﻌﻴﺔ ﺃﻭ ﻤﺠﻤﻭﻋﺔ ﻤﻥ ﺍﻷﺸﺨﺎﺹ ﺴﻭﺍﺀ ﻜﺎﻨﺕ ﺸﺨﺼﻴﺔ ﺍﻋﺘﺒﺎﺭﻴﺔ ﺃﻡ ﻟﻡ ﺘﻜﻥ "ﻭﻨﺴﻰ‬ ‫ﺃﻥ ﺍﻟﻤﺎﺩﺓ ﺘﻘﻭل ﻓﻲ ﺃﻭﻟﻬﺎ ﻤﺎ ﻟﻡ ﻴﻘﺘﺽ ﺍﻟﺴﻴﺎﻕ ﻤﻌﻨﻰ ﺁﺨﺭ"‪.‬‬ ‫ﺏ‪ -‬ﺃﻭﺭﺩ ﺍﻟﺩﻜﺘﻭﺭ ﺃﺤﻤﺩ ﻨﺹ ﺍﻟﻤﺎﺩﺓ )‪ (8‬ﺍﻟﺘﻲ ﺘﺘﺤﺩﺙ ﻋﻥ ﺃﺴﺎﺱ ﺍﻟﻤﺴﺌﻭﻟﻴﺔ ﺍﻟﺠﻨﺎﺌﻴـﺔ‬ ‫ﻭﻫﻰ‪:‬‬ ‫‪ -1‬ﻻ ﻤﺴﺌﻭﻟﻴﺔ ﺇﻻ ﻋﻠﻰ ﺍﻟﺸﺨﺹ ﺍﻟﻤﻜﻠﻑ ﺍﻟﻤﺨﺘﺎﺭ ‪.‬‬

‫ﺘﻔﻜﱡﺭ‪ ،‬ﻤﺠﻠﺩ )‪، (3‬ﻋﺩﺩ) ‪ 2001 ،(1‬ﻡ‪ 1422 /‬ﻫـ‬

‫ﺃﻭﺭﺍﻕ ﻟﻠﻨﻘﺎﺵ‬

‫‪ -2‬ﻻ ﻤﺴﺌﻭﻟﻴﺔ ﺇﻻ ﻋﻥ ﻓﻌل ﻏﻴﺭ ﻤﺸﺭﻭﻉ ﻴﺭﺘﻜﺏ ﺒﻘﺼﺩ ﺃﻭ ﻓﻌل ﻴﺭﺘﻜﺏ ﺒﺈﻫﻤﺎل‪.‬‬ ‫‪ -19‬ﺜﻡ ﺫﻜﺭ ﺘﻔﺴﻴﺭ ﺍﻟﻘﺎﻨﻭﻥ ﻟﻜﻠﻤﺔ "ﻤﻜﻠﻑ" ﻭﻫﻭ‪:‬‬ ‫ﻤﻜﻠ‬

‫‪ :‬ﺘﻌﻨﻲ ﺒﺎﻟﻨﺴﺒﺔ ﻟﻠﺸﺨﺹ ﺍﻟﻁﺒﻴﻌﻲ ﺍﻟﺒﺎﻟﻎ ﺍﻟﻌﺎﻗل ‪ ،‬ﻭﺒﺎﻟﻨﺴﺒﺔ ﻟﻠﺸﺨﺹ ﺍﻻﻋﺘﺒﺎﺭﻱ‬ ‫ﻤﻥ ﻟﺩﻴﻪ ﺃﻫﻠﻴﺔ ﺍﻻﻟﺘﺯﺍﻡ ﺍﻟﻘﺎﻨﻭﻨﻲ ﺜﻡ ﻗﺎل ‪ ":‬ﻭﻓﻲ ﺘﻘﺩﻴﺭﻱ ﺃﻥ ﺍﻟﻤﻘﺼـﻭﺩ ﺒﺄﻫﻠﻴـﺔ‬ ‫ﺍﻻﻟﺘﺯﺍﻡ ﺍﻟﻘﺎﻨﻭﻨﻲ ﺍﻟﺸﺨﺹ ﺍﻻﻋﺘﺒﺎﺭﻱ ﺍﻟﺫﻱ ﺘﻡ ﺘﻜﻭﻴﻨﻪ ﻭﻓﻘﺎ ﻟﻠﻘﺎﻨﻭﻥ‪ ،‬ﻭﺭﺨﺹ ﻟﻪ‬ ‫ﺒﻤﺯﺍﻭﻟﺔ ﻨﺸﺎﻁﻪ ﻭﻓﻘﺎ ﻟﻠﻘﺎﻨﻭﻥ ؛ ﻷﻨﻪ ﻋﻨﺩﺌﺫ ﻓﻘﻁ ﻴﻜﻭﻥ ﻟـﻪ ﺃﻫﻠﻴـﺔ ﺃﺩﺍﺀ ﻴﺒﺎﺸـﺭ‬ ‫ﺒﻤﻭﺠﺒﻬﺎ ﻨﺸﺎﻁﻪ ﻭﻴﺴﻌﻰ ﺒﻬﺎ ﻟﺘﺤﻘﻴﻕ ﺃﻏﺭﺍﻀﻪ"‬ ‫ﻭﺃﻭﺍﻓﻕ ﺍﻟﺩﻜﺘﻭﺭ ﺃﺤﻤﺩ ﻋﻠﻰ ﺃﻥ ﺍﻟﻤﻘﺼﻭﺩ ﺒﺄﻫﻠﻴﺔ ﺍﻻﻟﺘﺯﺍﻡ ﺍﻟﻘﺎﻨﻭﻨﻲ ﺃﻫﻠﻴﺔ ﺍﻷﺩﺍﺀ‬

‫ﻤﻊ ﻤﺎ ﻓﻲ ﻋﺒﺎﺭﺘﻪ ﻤﻥ ﺘﺸﻭﻴﺵ‪ ،‬ﻭﺃﺫﻜﺭﻩ ﺒﻤﺎ ﻗﻠﺕ ﻟﻪ ﺴﺎﺒﻘﺎ ﻤﻥ ﺃﻥ ﺍﻫﻠﻴﺔ ﺍﻷﺩﺍﺀ ﻟﻴﺴﺕ‬ ‫ﺃﺴﺎﺴﺎ ﻟﺜﺒﻭﺕ ﺍﻟﻤﺴﺌﻭﻟﻴﺔ ﺍﻟﺠﻨﺎﺌﻴﺔ ‪ ،‬ﻭﺃﻨﻬﺎ ﺘﻌﻨﻲ ﺃﻫﻠﻴﺔ ﺍﻟﺸﺨﺹ ﻷﻥ ﻴﻁﺎﻟﺏ ﻭﻴﻁﺎﻟﺏ ‪،‬‬ ‫ﻭﻫﻭ ﻤﻌﻨﻰ ﺍﻻﻟﺘﺯﺍﻡ ﺍﻟﻘﺎﻨﻭﻨﻲ‪.‬‬ ‫‪ -‬ﻴﻘﻭل ﺍﻟ ﻜﺘﻭﺭ ﺃﺤﻤ ﻌ‬

‫ﺍ‪:‬‬

‫"ﻭﻴﺭﻯ ﺒﺭﻭﻓﻴﺴﻭﺭ ﺍﻟﻀﺭﻴﺭ‪ -‬ﻭﻟﻡ ﻴﺫﻜﺭ ﻤﺭﺠﻌﺎ ‪ -‬ﺃﻥ ﺍﻟﻘﺎﻨﻭﻥ ﻤﻌﻴـﺏ ﻷﻨـﻪ‬ ‫ﻋﺭﻑ ﺍﻟﺘﻜﻠﻴﻑ ﻭﻟﻡ ﻴﻌﺭﻑ ﺍﻻﺨﺘﻴﺎﺭ ‪ ،‬ﻭﻓﻲ ﺘﻘﺩﻴﺭﻩ ﺃﻥ ﺍﻟﺸﺨﺹ ﺍﻻﻋﺘﺒﺎﺭﻱ ﻻ ﻴﻤﻜـﻥ‬ ‫ﺃﻥ ﻴﺘﺤﻘﻕ ﻟﻪ ﺍﻻﺨﺘﻴﺎﺭ ﻓﻲ ﺍﺭﺘﻜﺎﺏ ﺍﻟﺠﺭﻴﻤﺔ"‪.‬‬ ‫ﺒﺭﻭﻓﻴﺴﻭﺭ ﺍﻟﻀﺭﻴﺭ ﻟﻡ ﻴﻘل ﺍﻟﻘﺎﻨﻭﻥ ﻤﻌﻴﺏ ‪ ،‬ﻭﺇﻨﻤﺎ ﻗـﺎل‪ :‬ﺍﻟﻘـﺎﻨﻭﻥ ﻋـﺭﻑ "‬ ‫ﺍﻟﻤﻜﻠﻑ" ﺒﺎﻟﻨﺴﺒﺔ ﻟﻠﺸﺨﺹ ﺍﻟﻁﺒﻴﻌﻲ ﺒﺎﻟﺘﻌﺭﻴﻑ ﺍﻟﻔﻘﻬﻲ‪ ،‬ﻭﻋﺭﻓـﻪ ﺒﺎﻟﻨﺴـﺒﺔ ﻟﻠﺸـﺨﺹ‬ ‫ﺍﻻﻋﺘﺒﺎﺭﻱ ﺘﻌﺭﻴﻔﺎ ﻴﺠﻌﻠﻪ ﺃﻫﻼ ﻷﻥ ﻴﻁﺎﻟﺏ ﻭﻴﻁﺎﻟﺏ‪ ،‬ﻭﻫﺫﺍ ﻴﺠﻌﻠـﻪ ﺃﻫـﻼ ﻟﻠﻤﺴـﺌﻭﻟﻴﺔ‬ ‫ﺍﻟﻤﺩﻨﻴﺔ ‪ ،‬ﻭﻟﻡ ﻴﻌﺭﻑ "ﺍﻟﻤﺨﺘﺎﺭ" ﻻ ﺒﺎﻟﻨﺴﺒﺔ ﻟﻠﺸﺨﺹ ﺍﻟﻁﺒﻴﻌﻲ ﻭﻻ ﺒﺎﻟﻨﺴـﺒﺔ ﻟﻠﺸـﺨﺹ‬ ‫ﺍﻻﻋﺘﺒﺎﺭﻱ ‪ ،‬ﻭﻫﺫﺍ ﻴﻌﻨﻲ ﺃﻥ "ﺍﻟﻤﺨﺘﺎﺭ" ﻴﻌﺭﻑ ﺒﺎﻟﺘﻌﺭﻴﻑ ﺍﻟﻔﻘﻬﻲ‪ ،‬ﻭﺍﻻﺨﺘﻴﺎﺭ ﺒﻤﻔﻬﻭﻤـﻪ‬ ‫ﺍﻟﻔﻘﻬﻲ ﻤﻥ ﺨﺼﺎﺌﺹ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻟﻁﺒﻴﻌﻴﺔ‬

‫‪ ،‬ﻭﺒﻤﺎ ﺃﻥ ﺍﻟﻘﺎﻨﻭﻥ ﺠﻌﻠﻪ ﺸﺭﻁﺎ ﻟﻠﻤﺴﺌﻭﻟﻴﺔ‬

‫ﺍﻟﺠﻨﺎﺌﻴﺔ ﻭﻟﻡ ﻴﻌﻁﻪ ﺘﻌﺭﻴﻔﺎ ﺨﺎﺼﺎ ﻜﻤﺎ ﻓﻌل ﻓﻲ "ﺍﻟﻤﻜﻠﻑ" ﻓﺈﻥ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻻﻋﺘﺒﺎﺭﻴـﺔ ﻻ‬ ‫ﺘﻜﻭﻥ ﺃﻫﻼ ﻟﻠﻤﺴﺌﻭﻟﻴﺔ ﺍﻟﺠﻨﺎﺌﻴﺔ ﻓﻲ ﺍﻟﻘﺎﻨﻭﻥ ﺍﻟﺴﻭﺩﺍﻨﻲ ﺤﺴﺏ ﻨﺹ ﺍﻟﻤﺎﺩﺓ )‪.(8‬‬

‫ﺍﻟﻤﺴﺌﻭﻟﻴﻴﺔ ﺍﻟﺠﻨﺎﺌﻴﺔ ﻟﻠﻤﻤﺼﺎﺭﻑ ﺍﻟﺘﺠﺎﺭﻴﺔ ﺒﺼﻔﺘﻬﺎ ﺸﺨﺼﻴﺎﺕ ﺍﻋﺘﺒﺎﺭﻴﺔ‬

‫ﺒﺭﻭﻓﻴﺴﻭﺭ ﺍﻟﺼﺩﻴﻕ ﺍﻟﻀﺭﻴﺭ‬

‫ﺩ‪ -‬ﻴﺭﺩ ﺍﻟﺩﻜﺘﻭﺭ ﺃﺤﻤﺩ ﻋﻠﻰ ﻤﺎ ﻨﺴﺒﻪ ﻟﻠﺒﺭﻭﻓﻴﺴﻭﺭ ﺍﻟﻀﺭﻴﺭ ﻓﻴﻘﻭل ‪ ":‬ﻭﺃﺤﺴﺏ ﺃﻥ‬ ‫"ﺍﻟﻘﺎﻨﻭﻥ" ﻟﻡ ﻴﻜﻥ ﻤﻌﻴﺒﺎ ‪ ،‬ﻭﺇﻨﻤﺎ ﻟﻡ ﻴﺸﺄ ﺃﻥ ﻴﻌﺭﻑ ﺍﻻﺨﺘﻴﺎﺭ ﻓﻲ ﺍﻟﻤﺎﺩﺓ )‪ (3‬؛ ﻷﻨﻪ‬ ‫ﻴﺭﻴﺩ ﺃﻥ ﻴﻌﺭﻓﻪ ﺒﺎﻟﻨﻔﻲ ﻓﻲ ﺍﻟﻤﺎﺩﺓ )‪ (14‬ﺇﺫ ﺠﺎﺀ ﻓﻲ ﻫﺫﻩ ﺍﻟﻤﺎﺩﺓ‪:‬‬ ‫" ﻻ ﻴﻌﺩ ﻤﺭﺘﻜﺒﹰﺎ ﺠﺭﻴﻤﺔ ﺍﻟﺸﺨﺹ ﺍﻟﺫﻱ ﻟﻡ ﻴﻜﻥ ﻭﻗﺕ ﺍﺭﺘﻜﺎﺒﻪ ﺍﻟﻔﻌل ﻤﺨﺘـﺎﺭﺍ ‪،‬‬ ‫ﻭﻻ ﻓﻲ ﻭﺴﻌﻪ ﺍﻟﺴﻴﻁﺭﺓ ﻋﻠﻰ ﺃﻓﻌﺎﻟﻪ ﺒﺴﺒﺏ ﻗﻭﺓ ﻗﺎﻫﺭﺓ ﺃﻭ ﻤﺭﺽ ﻓﺠﺎﺌﻲ ﻤﻤـﺎ ﺠﻌﻠـﻪ‬ ‫ﻋﺎﺠﺯﺍ ﻋﻥ ﺘﻔﺎﺩﻱ ﺫﻟﻙ ﺍﻟﻔﻌل"‪.‬‬ ‫ﻓﻜﺄﻥ ﺍﻟﺸﺎﺭﻉ ﻴﺭﻴﺩ ﺃﻥ ﻴﺠﻌل ﺍﻷﺼل ﻓﻴﻤﻥ ﻴﺭﺘﻜﺏ ﻓﻌﻼ ﺃﻥ ﻴﻜﻭﻥ ﻗﺎﺼـﺩﺍ ﻟـﻪ‬ ‫ﻭﻤﺨﺘﺎﺭﺍ ﻟﻨﺘﺎﺌﺠﻪ ﺇﻻ ﺇﺫﺍ ﺘﺒﻴﻥ ﻏﻴﺭ ﺫﻟﻙ‪ ،‬ﻭﻋﻠﻴﻪ ﻓﺈﻥ ﻗﺎﻨﻭﻥ ﺍﻟﺠﻨﺎﻴﺎﺕ ﺍﻟﺴﻭﺩﺍﻨﻲ ﻗﺩ ﻗﺒـل‬ ‫ﻤﺒﺩﺃ ﺍﻟﻤﺴﺌﻭﻟﻴﺔ ﺍﻟﺠﻨﺎﺌﻴﺔ ﻟﻠﺸﺨﺹ ﺍﻻﻋﺘﺒﺎﺭﻱ ﻭﻟﻡ ﻴﺭ ﻓﻴﻬﺎ ﻤﺨﺎﻟﻔﺔ ﻷﺤﻜـﺎﻡ ﺍﻟﺸـﺭﻴﻌﺔ‬ ‫ﺍﻹﺴﻼﻤﻴﺔ" ‪ ،‬ﺹ)‪.(175‬‬ ‫ﻨﻌﻡ ﺍﻟﻘﺎﻨﻭﻥ ﻟﻴﺱ ﻤﻌﻴﺒﺎ ‪ ،‬ﻭﻟﻜﻨﻪ ﻴﻜﻭﻥ ﻤﻌﻴﺒﺎ ﻟﻭ ﻓﻬﻤﻨﺎﻩ ﺤﺴﺏ ﻓﻬﻡ ﺍﻟﺩﻜﺘﻭﺭ ﺃﺤﻤﺩ‬ ‫ﻥ ﺘﻌﺭﻴﻑ ﺍﻟﻜﻠﻤﺎﺕ ﻭﺍﻟﻌﺒﺎﺭﺍﺕ ﺠﻌل ﺍﻟﻘﺎﻨﻭﻥ ﻟﻪ ﻤﺎﺩﺓ ﺨﺎﺼﺔ ‪ ،‬ﻭﻤـﻥ ﺍﻟﻌﻴـﺏ ﺃﻥ‬ ‫؛ﻷّ‬ ‫ﻴﺫﻜﺭ ﺘﻌﺭﻴﻔﺎ ﻓﻲ ﻏﻴﺭﻫﺎ ‪ ،‬ﺜﻡ ﻤﺎ ﻫﺫﺍ ﺍﻟﺘﻌﺭﻴﻑ ﺒﺎﻟﻨﻔﻲ ﺍﻟﺫﻱ ﺃﺭﺍﺩ ﺃﻥ ﻴﻌﺭﻑ ﺒﻪ ﺍﻟﻘﺎﻨﻭﻥ‬ ‫ﺍﻻﺨﺘﻴﺎﺭ ! ﺍﻟﻤﺎﺩﺓ )‪ (14‬ﻟﻴﺱ ﻓﻴﻬﺎ ﺘﻌﺭﻴﻑ ﻟﻼﺨﺘﻴﺎﺭ ‪ ،‬ﻭﻜﻠﻤﺔ "ﺍﻟﺸﺨﺹ" ﺍﻟﻭﺍﺭﺩﺓ ﻓـﻲ‬ ‫ﻫﺫﻩ ﺍﻟﻤﺎﺩﺓ ﺘﻌﻨﻲ ﺍﻟﺸﺨﺹ ﺍﻟﻁﺒﻴﻌﻲ ﻓﻘﻁ‪ ،‬ﻭﻻ ﺘﺸﻤل ﺍﻟﺸـﺨﺹ ﺍﻻﻋﺘﺒـﺎﺭﻱ ‪ ،‬ﻭﻫـﺫﺍ‬ ‫ﻭﺍﻀﺢ ﻤﻥ ﺍﻟﺴﻴﺎﻕ ‪ ،‬ﻭﺍﺴﺘﻌﻤﺎل ﺍﻟﻘﺎﻨﻭﻥ ﺍﻟﺠﻨﺎﺌﻲ ﺍﻟﺴﻭﺩﺍﻨﻲ ﻟﻜﻠﻤﺔ "ﺸﺨﺹ" ﻟﻠﺸـﺨﺹ‬ ‫ﺍﻟﻁﺒﻴﻌﻲ ﻓﻘﻁ ﻭﺭﺩ ﻓﻲ ﻤﻭﺍﻀﻊ ﻜﺜﻴﺭﺓ ﻗﺒل ﺍﻟﻤﺎﺩﺓ )‪ (14‬ﻭﺒﻌﺩﻫﺎ‪.‬‬ ‫ﻥ ﺍﻟﻘﺎﻨﻭﻥ ﺍﻟﺠﻨﺎﺌﻲ ﺍﻟﺴﻭﺩﺍﻨﻲ ﻻ ﻴﺴﺄل ﺍﻟﺸـﺨﺹ ﺍﻻﻋﺘﺒـﺎﺭﻱ‬ ‫ﻭﻤﻤﺎ ﻴﺩل ﻋﻠﻰ ﺃ ّ‬ ‫ﺠﻨﺎﺌﻴﺎ ‪ -‬ﻤﺎ ﺠﺎﺀ ﻓﻲ ﺍﻟﻤﺎﺩﺓ )‪ (8‬ﻤﻥ ﺍﺸﺘﺭﺍﻁ ﺍﻟﻘﺼﺩ ﻓﻲ ﺍﺭﺘﻜﺎﺏ ﺍﻟﻔﻌل ﻏﻴﺭ ﺍﻟﻤﺸﺭﻭﻉ‬ ‫ﻟﺜﺒﻭﺕ ﺍﻟﻤﺴﺌﻭﻟﻴﺔ ﺍﻟﺠﻨﺎﺌﻴﺔ ‪ ،‬ﻭﺍﻟﻘﺼﺩ ﻻ ﻴﺘﺄﺘﹼﻰ ﺇﻻ ﻤﻥ ﺍﻟﺸﺨﺹ ﺍﻟﻁﺒﻴﻌﻲ ‪.‬‬ ‫ﻭﻟﻌﻠﻪ ﻤﻥ ﺍﻟﻤﻔﻴﺩ ﻓﻲ ﻫﺫﺍ ﺃﻥ ﻨﺸﻴﺭ ﺇﻟﻰ ﺃﻥ ﺍﻟﻘﺎﻨﻭﻥ ﺍﻟﺠﻨﺎﺌﻲ ﺍﻟﺴﻭﺩﺍﻨﻲ ﺍﻋﺘﻤﺩ ﻓﻲ‬ ‫ﺍﻟﻤﺎﺩﺓ)‪ (8‬ﻋﻠﻰ ﺍﻟﺩﻜﺘﻭﺭ ﻋﺒﺩ ﺍﻟﻘﺎﺩﺭ ﻋﻭﺩﺓ ﻓﻲ ﻜﺘﺎﺒﻪ ﺍﻟﺘﺸﺭﻴﻊ ﺍﻟﺠﻨﺎﺌﻲ ﺍﻹﺴﻼﻤﻲ ﺍﻟﺠﺯﺀ‬ ‫ﺍﻷﻭل ﺼﻔﺤﺔ ‪ 380‬ﻭﻤﺎ ﺒﻌﺩﻫﺎ‪ ،‬ﺘﺤﺕ ﻋﻨﻭﺍﻥ ﺍﻟﻤﺒﺤﺙ ﺍﻷﻭل‪ :‬ﻓﻲ ﺃﺴﺎﺱ ﺍﻟﻤﺴﺌﻭﻟﻴﺔ‬

‫ﺘﻔﻜﱡﺭ‪ ،‬ﻤﺠﻠﺩ )‪، (3‬ﻋﺩﺩ) ‪ 2001 ،(1‬ﻡ‪ 1422 /‬ﻫـ‬

‫ﺃﻭﺭﺍﻕ ﻟﻠﻨﻘﺎﺵ‬

‫ﺍﻟﺠﻨﺎﺌﻴﺔ ‪ ،‬ﻭﺼﻔﺤﺔ ‪ 409‬ﻭﻤﺎ ﺒﻌﺩﻫﺎ ‪ ،‬ﺘﺤﺕ ﻋﻨﻭﺍﻥ ﺍﻟﻤﺒﺤﺙ ﺍﻟﺭﺍﺒﻊ ﻓﻲ ﻗﺼﺩ ﺍﻟﻌﺼﻴﺎﻥ‬ ‫ﺃﻭ ﺍﻟﻘﺼﺩ ﺍﻟﺠﻨﺎﺌﻲ ‪ ،‬ﻭﺘﺄﻤل ﻗﻭل ﺍﻟﺩﻜﺘﻭﺭ ﻋﻭﺩﺓ ﻓﻲ ﺹ ‪" :392‬ﻓﺎﻟﻤﺴﺌﻭﻟﻴﺔ ﺍﻟﺠﻨﺎﺌﻴﺔ‬ ‫ﻓﻲ ﺍﻟﺸﺭﻴﻌﺔ ﺘﻘﻭﻡ ﻋﻠﻰ ﺜﻼﺜﺔ ﺃﺴﺱ ﺃﻭﻟﻬﺎ‪ :‬ﺃﻥ ﻴﺄﺘﻲ ﺍﻹﻨﺴﺎﻥ ﻓﻌﻼ ﻤﺤﺭﻤﺎ ﻭﺜﺎﻨﻴﻬﺎ ﺃﻥ‬ ‫ﻴﻜﻭﻥ ﺍﻟﻔﺎﻋل ﻤﺨﺘﺎﺭﺍ ‪ ،‬ﻭﺜﺎﻟﺜﻬﺎ ﺃﻥ ﻴﻜﻭﻥ ﺍﻟﻔﺎﻋل ﻤﺩﺭﻜﺎ‪ ،‬ﻭﻴﻌﻠﻕ ﺍﻟﺩﻜﺘﻭﺭ ﻋﻭﺩﺓ ﻋﻠﻰ‬ ‫ﻜﻠﻤﺔ "ﻤﺩﺭﻜﺎ" ﻓﻲ ﺍﻟﻬﺎﻤﺵ ﺒﻘﻭﻟﻪ ‪ :‬ﺍﺨﺘﺭﻨﺎ ﺍﻟﺘﻌﺒﻴﺭ ﺒﺎﻹﺩﺭﺍﻙ ﻋﻠﻰ ﺍﻟﺘﻌﺒﻴﺭ ﺒﺎﻟﺘﻤﻴﻴﺯ ‪،‬‬ ‫ﻷﻥ ﺍﻟﻔﻘﻬﺎﺀ ﻴﺠﻌﻠﻭﻥ ﺍﻟﺘﻤﻴﻴﺯ ﺃﺩﻨﻰ ﺩﺭﺠﺔ ﻤﻥ ﺍﻹﺩﺭﺍﻙ‪.‬‬ ‫‪ -18‬ﻴﻘﻭل ﺍﻟ ﻜﺘﻭﺭ ﺃﺤﻤ " ﺎ ﺎ"‪:‬‬ ‫ﻟﻜل ﻤﺎ ﺘﻘﺩﻡ ﺃﺭﻯ‪:‬‬ ‫‪ -1‬ﺃﻥ ﻨﻅﺭﻴﺔ ﺍﻟﺠﻬﺎﺯ ﺍﻟﺘﻲ ﺘﻁﻭﺭﺕ ﻓﻲ ﺍﻟﻘﻭﺍﻨﻴﻥ ﺍﻟﻭﻀﻌﻴﺔ ﻫﻲ ﺍﻟﻨﻅﺭﻴﺔ ﺍﻟﻤﺜﻠﻰ ﺍﻟﺘﻲ‬ ‫ﻴﻨﺒﻐﻲ ﻤﺭﺍﻋﺎﺘﻬﺎ ﻓﻲ ﺘﻜﻴﻴﻑ ﻨﺸﺎﻁ ﺍﻟﻤﺼﺎﺭﻑ‪ ،‬ﻭﻓﻲ ﺘﺤﺩﻴﺩ ﻤﺴـﺌﻭﻟﻴﺘﻬﺎ ﺒﻤﻌﻨـﻰ ﺃﻥ‬ ‫ﻴﻨﺴﺏ ﻨﺸﺎﻁ ﻫﺫﺍ ﺍﻟﺠﻬﺎﺯ ﺍﻹﻴﺠﺎﺒﻲ ﻭﺍﻟﺴﻠﺒﻲ ﺇﻟﻰ ﺍﻟﻤﺼﺎﺭﻑ" ﺃﻫـ‬ ‫ﺴﺒﺤﺎﻥ ﺍﷲ ‪ ،‬ﻤﺎﺫﺍ ﺠﺭﻯ ﻟﻠﺩﻜﺘﻭﺭ ﺃﺤﻤﺩ ﺤﺘﻰ ﺒﻠﻎ ﺒﻪ ﺍﻷﻤـﺭ ﺇﻟـﻰ ﺃﻥ ﻴـﺩﻋﻭ‬ ‫ﺍﻟﻤﺴﻠﻤﻴﻥ ﺇﻟﻰ ﺍﻷﺨﺫ ﺒﻨﻅﺭﻴﺔ ﺍﻟﺠﻬﺎﺯ ﻓﻲ ﺍﻟﻘﻭﺍﻨﻴﻥ ﺍﻟﻭﻀﻌﻴﺔ ‪ ،‬ﻫﺫﻩ ﺍﻟﻨﻅﺭﻴﺔ ﺍﻟﺨﻴﺎﻟﻴـﺔ‬ ‫ﺍﻟﺘﻲ‬

‫ﺘﺠﻌل ﻤﻥ ﺍﻟﻤﺼﺭﻑ ﺸﺨﺼﺎ ﺤﻘﻴﻘﻴﺎ ‪ ،‬ﺍﻗﺭﺃﻭﺍ ﻫﺫﻩ ﺍﻟﻌﺒـﺎﺭﺍﺕ ﺍﻟﺘـﻲ‬

‫ﻜﺘﺒﻬـﺎ‬

‫ﺍﻟﺩﻜﺘﻭﺭ ﺃﺤﻤﺩ ﻓﻲ ﺍﻟﺠﺯﺀ ﺍﻷﻭل ﻤﻥ ﺒﺤﺜﻪ ﻋﻥ ﻨﻅﺭﻴﺔ ﺍﻟﺠﻬﺎﺯ ﺹ)‪:(149‬‬ ‫" ﻴﻘﻭل ﻤﻴﻨﻼﻨﺩ‪ :‬ﺇﻥ ﺯﻤﻴﻠﻨﺎ ﺍﻷﻟﻤﺎﻨﻲ ﺠﻴﺭﻙ ﻴﻠﺨﺹ ﺠﻭﻫﺭ ﺍﻟﻨﻅﺭﻴﺔ ﺍﻟﺤﻘﻴﻘﻴﺔ ﻓﻲ‬ ‫ﺃﻨﻬﺎ ﻟﻴﺴﺕ ﻨﻅﺭﻴﺔ ﺍﻓﺘﺭﺍﻀﻴﺔ ﻭﻻ ﺭﻤﺯﻴﺔ‪ ،‬ﻭﻟﻴﺴﺕ ﺍﺴﻤﺎ ﺠﺎﻤﻌﺎ ﻟﻤﺠﻤﻭﻋﺔ ﺃﺸﺨﺎﺹ ‪،‬‬ ‫ﺇﻨﻤﺎ ﻫﻲ ﻜﺎﺌﻥ ﺤﻲ ﻭﺸﺨﺹ ﺤﻘﻴﻘﻲ ﻤﺎﺜل ﺒﺠﺴﻤﻪ ‪ ،‬ﻭﺃﻋﻀﺎﺌﻪ‪ ،‬ﻭﺇﺭﺍﺩﺘﻪ‪ ،‬ﻓﻬﻭ ﻓﻲ ﺫﺍﺘﻪ‬ ‫ﻴﻔﻜﺭ ﻭﻴﻌﻤل ﻤﻥ ﺨﻼل ﻤﺩﻴﺭﻴﻪ ﻭﻤﻭﻅﻔﻴﻪ ﺍﻟﺫﻴﻥ ﻫﻡ ﻜﺄﻁﺭﺍﻓﻪ ‪ ،‬ﻜﻤﺎ ﻴﻔﻜﺭ ﻭﻴﺘﺼﺭﻑ‬ ‫ﺍﻹﻨﺴﺎﻥ ﻤﺴﺘﺨﺩﻤﺎ ﻋﻘﻠﻪ ﻭﺃﻁﺭﺍﻓﻪ"ﺃﻫـ! ﻤﻥ ﻴﺼﺩﻕ ﻫﺫﺍ ‪.‬‬ ‫ﻭﺍﻗﺭﺃﻭﺍ ﺭﺃﻱ ﺍﻟﺩﻜﺘﻭﺭ ﺃﺤﻤﺩ ﻋﻠﻰ ﻋﺒﺩ ﺍﷲ ﻓﻲ ﻜﺘﺎﺒﻪ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻻﻋﺘﺒﺎﺭﻴﺔ ﻓـﻲ‬ ‫ﺍﻟﻔﻘﻪ ﺍﻹﺴﻼﻤﻲ‪ ،‬ﻴﻘﻭل ﺃﺤﻤﺩ ﻋﻠﻰ ﻋﺒﺩ ﺍﷲ ﻓﻲ ﺼﻔﺤﺔ ‪ 58‬ﻤﻥ ﻜﺘﺎﺒﻪ‪:‬‬ ‫ﺍﻟ ﺭﻴ ﺍﻟﺤﻘﻴﻘﻴ ﺃﻡ ﺍ ﻓﺘﺭﺍ ﻴ ‪:‬‬

‫ﺍﻟﻤﺴﺌﻭﻟﻴﻴﺔ ﺍﻟﺠﻨﺎﺌﻴﺔ ﻟﻠﻤﻤﺼﺎﺭﻑ ﺍﻟﺘﺠﺎﺭﻴﺔ ﺒﺼﻔﺘﻬﺎ ﺸﺨﺼﻴﺎﺕ ﺍﻋﺘﺒﺎﺭﻴﺔ‬

‫ﺒﺭﻭﻓﻴﺴﻭﺭ ﺍﻟﺼﺩﻴﻕ ﺍﻟﻀﺭﻴﺭ‬

‫ﻥ ﻨﻅﺭﻴﺔ ﺍﻟﺸﺨﺹ ﺍﻻﻋﺘﺒﺎﺭﻱ ﺍﻟﺤﻘﻴﻘﻴﺔ ﻫﻲ ﺍﻟﺘﻲ ﺘﺴﻭﺩ ﺍﻟﻴﻭﻡ ﻓـﻲ ﺍﻟﻔﻘـﻪ‬ ‫ﺭﻏﻡ ﺃ ّ‬ ‫ﻥ ﻋﺩﺩﹰﺍ ﻏﻴﺭ ﻗﻠﻴل ﻤﻥ ﺍﻟﻔﻘﻬﺎﺀ ﻻ ﻴﺯﺍل ﻋﻨﺩ ﺍﻟﺭﺃﻱ ﺍﻟﻘﺎﺌل ﺒـﺄﻥ ﺍﻟﻨﻅﺭﻴـﺔ‬ ‫ﺍﻟﻘﺎﻨﻭﻨﻲ ﺇﻻ ﺃ ّ‬ ‫ﺍﻻﻓﺘﺭﺍﻀﻴﺔ ﻫﻲ ﺍﻟﺘﻲ ﺘﻌﻁﻲ ﺘﻜﻴﻴﻔﺎ ﻭﺘﺼﻭﺭﺍ ﻭﺍﻗﻌﻴﺎ ﻟﻔﻜﺭﺓ ﺍﻟﺸـﺨﺹ ﺍﻻﻋﺘﺒـﺎﺭﻱ ‪،‬‬ ‫ﻭﻫﻭ ﺍﻟﺭﺃﻱ ﺍﻟﺫﻱ ﺃﺭﺠﺤﻪ‪.‬‬ ‫ﻭﻴﺫﻜﺭ ﺃﺤﻤﺩ ﻋﻠﻰ ﻋﺒﺩ ﺍﷲ ﺃﺭﺒﻌﺔ ﺃﺴﺒﺎﺏ ﻟﺘﺭﺠﻴﺤﻪ ﻓﻲ ﺼﻔﺤﺘﻴﻥ ﻭﻨﺼﻑ ‪- 59‬‬ ‫‪ .61‬ﻓﺎﺭﺠﻊ ﺇﻟﻴﻬﺎ‪.‬‬ ‫‪ -2‬ﻗﺎﻋﺩﺓ ﺍﻟﻐﻨﻡ ﺒﺎﻟﻐﺭﻡ ﺍﻟﺘﻲ ﺃﻭﺭﺩﻫﺎ ﺍﻟﺩﻜﺘﻭﺭ ﻓﻲ )‪ (2‬ﻤﻥ "ﺴﺎﺩﺴﺎ" ﺘـﻨﻘﺽ ﻨﻅﺭﻴـﺔ‬ ‫ﺍﻟﺠﻬﺎﺯ ﺍﻟﺘﻲ‬

‫ﺁﻤﻥ ﺒﻬﺎ ﺃﺨﻴﺭﹰﺍ ﻭﺍﻋﺘﺒﺭﻫﺎ ﺍﻟﻨﻅﺭﻴﺔ ﺍﻟﻤﺜﻠﻰ ‪ ،‬ﻭﻻ ﺘﺩل ﻋﻠﻰ ﺍﻟﻤﺴﺌﻭﻟﻴﺔ‬

‫ﺍﻟﺠﻨﺎﺌﻴﺔ ﻟﻠﺸﺨﺼﻴﺔ ﺍﻻﻋﺘﺒﺎﺭﻴﺔ‪ .‬ﻴﻘﻭل ﺍﻟﺩﻜﺘﻭﺭ ﻓﻲ ﺍﻻﺴﺘﺩﻻل ﺒﻬﺫﻩ ﺍﻟﻘﺎﻋﺩﺓ‪:‬‬

‫" ﺃﻥ ﺍﻟﻤﺼﺎﺭﻑ ﺘﻐﻨﻡ ﻜل ﺍﺠﺘﻬﺎﺩﺍﺕ ﺍﻟﺠﻬﺎﺯ ﺍﻹﺩﺍﺭﻱ ‪ ،‬ﻭﺘﺤﺼل ﻤﻥ ﺫﻟﻙ ﻋﻠﻰ‬

‫ﺃﺭﺒﺎﺡ ﻜﺒﻴﺭﺓ ﻭ…ﻭ… ﻭﺘﺘﻤﺨﺽ ﻜل ﻫﺫﻩ ﺍﻷﻋﻤﺎل ﻟﻤﺼﻠﺤﺔ ﺍﻟﻤﺼﺎﺭﻑ ﺃﻫـ ‪ .‬ﻭﻫﺫﺍ‬

‫ﺼﺤﻴﺢ‪ ،‬ﻭﻫﻭ ﺍﻟﻭﺍﺠﺏ ﻋﻤﻠﻪ ﻋﻠﻰ ﺍﻟﺠﻬﺎﺯ ﺍﻹﺩﺍﺭﻱ‪ ،‬ﻭﻴﻜﻭﻥ ﻤﻘﺼﺭﺍ‪ ،‬ﻭﻴﺴﺘﺤﻕ‬

‫ﺍﻟﻤﺤﺎﺴﺒﺔ ﻟﻭ ﺘﻌﻤﺩ ﺍﻟﺘﻘﺼﻴﺭ ﻓﻲ ﺃﺩﺍﺌﻪ‪.‬‬

‫ﻭﻴﻘﻭل ﺍﻟ ﻜﺘﻭﺭ ﺃﺤﻤ ﻌ‬

‫ﺍ‪:‬‬

‫" ﻓﻴﺠﺏ ﻭﺍﻟﺤﺎل ﻜﺫﻟﻙ ﺃﻥ ﺘﻐﺭﻡ ﺃﻤﺎﻡ ﺍﻟﻤﺠﺘﻤﻊ ﺍﻟﺫﻱ ﻅل ﻴﺘﻌﺎﻤل ﻤﻊ ﻫﺫﺍ ﺍﻟﺠﻬﺎﺯ‬

‫ﻻ ﺒﺼﻔﺘﻪ ﺍﻟﺸﺨﺼﻴﺔ‪ ،‬ﻭﺇﻨﻤﺎ ﺒﺼﻔﺘﻪ ﻫﻭ ﺍﻟﻤﺼﺭﻑ ﺍﻟﻤﻌـﻴﻥ ﺃﻥ ﻴﻐـﺭﻡ ﻜـل ﺃﺨﻁـﺎﺀ‬ ‫ﻭﺘﺠﺎﻭﺯﺍﺕ ﺠﻬﺎﺯﻩ " ﻭﻫﺫﺍ ﺃﻴﻀﺎ ﺼﺤﻴﺢ ﻭﻟﻜﻥ ﺒﺎﻟﻨﺴﺒﺔ ﻟﻤﺎ ﻴﻘﻊ ﻤﻥ ﺍﻟﺠﻬـﺎﺯ ﺨﻁـﺄ ﻻ‬

‫ﻋﻤﺩﺍ ‪ ،‬ﻭﻓﻲ ﺤﺩﻭﺩ ﺼﻼﺤﻴﺎﺘﻪ ‪ ،‬ﺃﻤﺎ ﺇﺫﺍ ﺘﻌﻤﺩ ﺍﻹﻨﺴـﺎﻥ ﺍﻟﻤﺴـﺌﻭل ﻋـﻥ ﺍﻟﺸـﺨﺹ‬

‫ﺍﻻﻋﺘﺒﺎﺭﻱ ﺍﻟﺨﻁﺄ ﻴﻅل ﻫﻭ ﻤﺴﺌﻭﻻ ﻤﺴﺌﻭﻟﻴﺔ ﻜﺎﻤﻠﺔ ﻋﻥ ﻋﻤﺩﻩ " ﻜﻤﺎ ﻴﻘـﻭل ﺍﻟـﺩﻜﺘﻭﺭ‬

‫ﺃﺤﻤﺩ ﻓﻲ ﻜﺘﺎﺒﻪ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻻﻋﺘﺒﺎﺭﻴﺔ ﺹ ‪.254‬‬

‫ﻭﻫﺫﺍ ﻫﻭ ﺍﻟﻔﻬﻡ ﺍﻟﺴﻠﻴﻡ ﻟﻘﺎﻋﺩﺓ ﺍﻟﻐﻨﻡ ﺒﺎﻟﻐﺭﻡ ﺍﻟﻤﺘﻔﻕ ﻤﻊ ﻗﺎﻋﺩﺓ ﺸﺨﺼﻴﺔ ﺍﻟﻌﻘﻭﺒـﺔ‬

‫ﺍﻟﺜﺎﺒﺘﺔ ﺒﺎﻟﻘﺭﺁﻥ ﻭﺍﻟﺴﻨﺔ ‪ ،‬ﻻ ﻜﻤﺎ ﻓﻬﻤﻪ ﺍﻟﺩﻜﺘﻭﺭ ﺃﺤﻤﺩ ﻟﻴﺅﻜﺩ ﺒﻪ ﺭﺃﻴﻪ ﺍﻟﺠﺩﻴﺩ ﻓﻲ ﻤﺴﺎﺀﻟﺔ‬

‫ﺍﻟﺸﺨﺼﻴﺔ ﺍﻻﻋﺘﺒﺎﺭﻴﺔ ﺠﻨﺎﺌﻴﺎ ﻋﻥ ﺍﺭﺘﻜﺎﺏ ﺠﻬﺎﺯﻫﺎ ﺍﻹﺩﺍﺭﻱ ﺍﻟﺠﺭﺍﺌﻡ ﻋﻤﺩﺍ ‪ ،‬ﻭﻟﻭ ﻜﺎﻨﺕ‬

‫ﺍﻟﺠﺭﻴﻤﺔ ﺴﺭﻗﺔ ﺃﻤﻭﺍل ﺍﻟﺸﺨﺼﻴﺔ ﺍﻻﻋﺘﺒﺎﺭﻴﺔ!‬

‫ﺃﻭﺭﺍﻕ ﻟﻠﻨﻘﺎﺵ‬

‫ﺘﻔﻜﱡﺭ‪ ،‬ﻤﺠﻠﺩ )‪، (3‬ﻋﺩﺩ) ‪ 2001 ،(1‬ﻡ‪ 1422 /‬ﻫـ‬

‫ﺜﻡ ﺇﻥ ﺍﺴﺘﺸﻬﺎﺩ ﺍﻟﺩﻜﺘﻭﺭ ﺃﺤﻤﺩ ﺒﻘﺎﻋﺩﺓ ﺍﻟﻐﻨﻡ ﺒﺎﻟﻐﺭﻡ ﻴﻨﻘﺽ ﺘﺄﻴﻴﺩﻩ ﻟﻨﻅﺭﻴﺔ ﺍﻟﺠﻬﺎﺯ؛‬

‫ﻷﻨﻪ ﺠﻌل ﺍﻟﺠﻬﺎﺯ ﺍﻹﺩﺍﺭﻱ ﺸﻴﺌﺎ‪ ،‬ﻭﺍﻟﺸﺨﺼﻴﺔ ﺍﻻﻋﺘﺒﺎﺭﻴﺔ ﺸﻴﺌﺎ ﺁﺨﺭ ﻴﻐﻨﻡ ﻭﻴﻐﺭﻡ ﻤـﻥ‬

‫ﺃﻓﻌﺎل ﺍﻟﺠﻬﺎﺯ ﺍﻹﺩﺍﺭﻱ‪ ،‬ﻭﻨﻅﺭﻴﺔ ﺍﻟﺠﻬﺎﺯ ﻻ ﺘﻔﺼل ﺒﻴﻥ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻻﻋﺘﺒﺎﺭﻴﺔ ﻭﺠﻬﺎﺯﻫﺎ‬ ‫ﺍﻹﺩﺍﺭﻱ‪ .‬ﺍﻨﻅﺭ ﺹ ‪ 175‬ﻤﻥ ﺒﺤﺙ ﺍﻟﺩﻜﺘﻭﺭ ﺃﺤﻤﺩ‪.‬‬

‫‪ -3‬ﻴﻘﺭﺭ ﺍﻟﺩﻜﺘﻭﺭ ﺃﺤﻤﺩ ﻓﻲ )‪ (3‬ﻤﻥ "ﺴﺎﺩﺴﺎ" "ﺃﻥ ﺸﺨﺼﻴﺔ ﺍﻟﻌﻘﻭﺒـﺔ ﻤﺤـل‬

‫ﺍﺘﻔﺎﻕ ﻓﻲ ﺍﻟﺸﺭﻴﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻭﺍﻟﻨﻅﻡ ﺍﻟﻭﻀﻌﻴﺔ ‪ ،‬ﻭﻟﻜﻨﻪ ﻴﺩﻋﻲ‪ ":‬ﺃﻥ ﺘﻭﻗﻴﻊ ﺍﻟﻌﻘﻭﺒﺎﺕ‬ ‫ﺍﻟﺠﻨﺎﺌﻴﺔ ﻋﻠﻰ ﺍﻟﻤﺼﺎﺭﻑ ﻻ ﻴﺘﻨﺎﻓﻰ ﻤﻊ ﺸﺨﺼﻴﺔ ﺍﻟﻌﻘﻭﺒﺔ ﺒل ﻴﺅﻜﺩﻫﺎ"‪.‬‬

‫ﻭﻫﺫﻩ ﺩﻋﻭﻯ ﺠﺭﻴﺌﺔ ﻭﻋﺠﻴﺒﺔ ﻟﻭ ﺃﺜﺒﺘﻬﺎ ﺍﻟﺩﻜﺘﻭﺭ ﺃﺤﻤﺩ ﻟﺴﻠﻤﺕ ﻟﻪ ﺘﺴﻠﻴﻤﺎ ﻜـﺎﻤﻼ‬

‫ﺒﻤﺴﺎﺀﻟﺔ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻻﻋﺘﺒﺎﺭﻴﺔ ﺠﻨﺎﺌﻴﺎ ‪ ،‬ﻭﺒﺸﺭﻋﻴﺔ ﺍﻟﻐﺭﺍﻤﺎﺕ ﺍﻟﺘﻲ ﻭﻗﻌﻬﺎ ﺒﻨﻙ ﺍﻟﺴﻭﺩﺍﻥ‬ ‫ﻋﻠﻰ ﺒﻨﻙ ﺍﻟﺒﺭﻜﺔ ﻭﻏﻴﺭﻩ‪.‬‬

‫ﻥ ﺍﻟﺨﻼﻑ ﺒﻴﻨﻲ ﻭﺒﻴﻥ ﺍﻟﺩﻜﺘﻭﺭ ﺃﺤﻤﺩ ﻫﻭ ﺃﻨﻲ ﺃﺭﻯ ﺃﻥ ﺍﻟﻌﻘﻭﺒﺔ ﺒﺎﻟﻐﺭﺍﻤﺎﺕ ﺍﻟﺘـﻲ‬ ‫ﺃ‪ -‬ﺇ ّ‬ ‫ﻭﻗﻌﻬﺎ ﺒﻨﻙ ﺍﻟﺴﻭﺩﺍﻥ ﻋﻠﻰ ﺒﻨﻙ ﺍﻟﺒﺭﻜﺔ ﻋﻘﻭﺒﺎﺕ ﻏﻴﺭ ﺸﺭﻋﻴﺔ؛ ﻷﻨﻬﺎ ﺘﺘﻨﺎﻓﻰ ﻤﻊ ﻤﺒﺩﺃ‬

‫ﺸﺨﺼﻴﺔ ﺍﻟﻌﻘﻭﺒﺔ؛ ﻷﻨﻬﺎ ﺘﻌﺩﺕ ﺍﻟﻤﺠﺭﻡ – ﻭﻫﻭ ﺃﺤﺩ ﻤﻭﻅﻔﻲ ﺍﻟﺒﻨﻙ ﻭﻤﺸـﺎﺭﻜﻭﻩ –‬

‫ﺘﻌﺩﺕ ﻫﺅﻻﺀ ﺇﻟﻰ ﺍﻟﻤﺴﺎﻫﻤﻴﻥ ﺍﻟﺫﻴﻥ ﻟﻡ ﻴﺸﺎﺭﻜﻭﺍ ﻓﻲ ﺍﻟﺠﺭﻴﻤﺔ ﻻ ﻤﻥ ﻗﺭﻴـﺏ ﻭﻻ‬

‫ﻤﻥ ﺒﻌﻴﺩ ‪ ،‬ﻭﺩﻟﻴﻠﻲ ﻋﻠﻰ ﺃﻥ ﺍﻟﻌﻘﻭﺒﺔ ﺒﺎﻟﻐﺭﺍﻤﺔ ﻭﻗﻌﺕ ﻋﻠﻰ ﺍﻟﻤﺴﺎﻫﻤﻴﻥ‪ ،‬ﻭﻟﻡ ﺘﻭﻗـﻊ‬

‫ﻋﻠﻰ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻻﻋﺘﺒﺎﺭﻴﺔ ﻫﻭ ﺍﻟﻌﻴﺎﻥ‪ ،‬ﻭﻫﻭ ﻤﺎ ﻨﺸﺎﻫﺩﻩ ﺒﺄﻋﻴﻨﻨﺎ ﻓـﻲ ﻤﻴﺯﺍﻨﻴـﺎﺕ‬

‫ﺍﻟﺒﻨﻭﻙ ﺍﻟﺘﻲ‬

‫ﻋﺎﻗﺒﻬﺎ ﺒﻨﻙ ﺍﻟﺴﻭﺩﺍﻥ ﺒﺎﻟﻐﺭﺍﻤﺔ ‪ ،‬ﻫﻭ ﺒﻨﺩ "ﻏﺭﺍﻤﺎﺕ ﺒﻨﻙ ﺍﻟﺴـﻭﺩﺍﻥ"‪،‬‬

‫ﺍﻟﺘﻲ ﺘﺨﺼﻡ ﻤﻥ ﺤﻘﻭﻕ ﺍﻟﻤﺴﺎﻫﻤﻴﻥ‪ ،‬ﻭﺘﺅﺜﺭ ﻋﻠﻰ ﺃﺭﺒﺎﺤﻬﻡ‪ ،‬ﻭﻗﺩ ﺘﺤـﻭل ﺃﺭﺒـﺎﺤﻬﻡ‬

‫ﺇﻟﻰ ﺨﺴﺎﺭﺓ ‪ ،‬ﻨﺸﺎﻫﺩ ﻫﺫﺍ ﺒﺄﻋﻴﻨﻨﺎ‪ ،‬ﻭﻟﻜﻥ ﺍﻟﺩﻜﺘﻭﺭ ﺃﺤﻤﺩ ﻴﺭﻴﺩ ﻤﻨﺎ ﺃﻥ ﻨﻜﺫﺏ ﺃﻋﻴﻨﻨـﺎ‬ ‫ﻭﻨﺼﺩﻕ ﺃﻤﺎﻨﻴﻪ ﻭﺇﻴﻤﺎﻨﻪ ﺒﻨﻅﺭﻴﺔ ﺍﻟﺠﻬﺎﺯ ﺍﻟﺘﻲ‬

‫ﺨﻴﻠﺕ ﻟﻪ ﺃﻥ ﻫﺫﻩ ﺍﻟﻐﺭﺍﻤﺎﺕ ﻭﺍﻗﻌﺔ‬

‫ﻋﻠﻰ ﺍﻟﺒﻨﻙ ) ﺍﻟﺸﺨﺼﻴﺔ ﺍﻻﻋﺘﺒﺎﺭﻴﺔ ( ﻭﻟﻴﺴﺕ ﻭﺍﻗﻌﺔ ﻋﻠﻰ ﺍﻟﻤﺴﺎﻫﻤﻴﻥ‪.‬‬

‫ﻻ ﻴﻤﻜﻥ ﺍﻻﻋﺘﺭﺍﻑ ﻟﻠﺩﻜﺘﻭﺭ ﺃﺤﻤﺩ ﺒﺄﻥ ﻏﺭﺍﻤﺎﺕ ﺒﻨﻙ ﺍﻟﺴﻭﺩﺍﻥ ﻻ ﺘﺘﻨﺎﻓﻰ ﻤﻊ‬

‫ﺸﺨﺼﻴﺔ ﺍﻟﻌﻘﻭﺒﺔ ﺇﻻ ﺇﺫﺍ ﺃﺜﺒﺕ ﻟﻲ ﺃﻥ ﺍﻟﻐﺭﺍﻤﺎﺕ ﻟﻡ ﺘﺨﺼﻡ ﻤﻥ ﺤﻘﻭﻕ ﺍﻟﻤﺴﺎﻫﻤﻴﻥ‪،‬‬

‫ﻭﺃﻤﺭﺕ ﺒﺘﺼﺤﻴﺢ ﺍﻟﻤﻴﺯﺍﻨﻴﺎﺕ ‪ ،‬ﺃﻭ ﺍﺜﺒﺕ ﻟﻲ ﺃﻥ ﺍﻟﻤﺴﺎﻫﻤﻴﻥ ﺸﺭﻜﺎﺀ ﻓﻲ ﺍﻟﺠﺭﻴﻤﺔ ‪ ،‬ﺃﻭ‬

‫ﺍﻟﻤﺴﺌﻭﻟﻴﻴﺔ ﺍﻟﺠﻨﺎﺌﻴﺔ ﻟﻠﻤﻤﺼﺎﺭﻑ ﺍﻟﺘﺠﺎﺭﻴﺔ ﺒﺼﻔﺘﻬﺎ ﺸﺨﺼﻴﺎﺕ ﺍﻋﺘﺒﺎﺭﻴﺔ‬

‫ﺒﺭﻭﻓﻴﺴﻭﺭ ﺍﻟﺼﺩﻴﻕ ﺍﻟﻀﺭﻴﺭ‬

‫ﻗﻠﺕ ﺃﻥ ﺍﻟﻤﺴﺎﻫﻤﻴﻥ ﻫﻡ ﺍﻟﺒﻨﻙ ﻭﺍﻟﺸﺨﺼﻴﺔ ﺍﻻﻋﺘﺒﺎﺭﻴﺔ ﻓﻘﻀﻴﺕ ﻋﻠﻰ ﺍﻟﺸﺨﺼﻴﺔ‬ ‫ﺍﻻﻋﺘﺒﺎﺭﻴﺔ‪.‬‬

‫ﺏ‪ -‬ﺇﻥ ﺍﻟﻘﺎﻀﻲ ﺃﺤﻤﺩ ﻋﻠﻰ ﻋﺒﺩ ﺍﷲ ﻗﺭﺭ ﻓﻲ ﺃﻜﺜﺭ ﻤﻥ ﻤﻭﻀـﻊ ﻓـﻲ ﻜﺘﺎﺒـﻪ‬

‫"ﺍﻟﺸﺨﺼﻴﺔ ﺍﻻﻋﺘﺒﺎﺭﻴﺔ" ﺃﻥ ﺘﻭﻗﻴﻊ ﺍﻟﻌﻘﻭﺒﺎﺕ ﺍﻟﺠﻨﺎﺌﻴﺔ ﻋﻠﻰ ﺍﻟﻤﺼـﺎﺭﻑ ﺘﺘﻨـﺎﻓﻰ ﻤـﻊ‬ ‫ﺸﺨﺼﻴﺔ ﺍﻟﻌﻘﻭﺒﺔ ‪ ،‬ﺃﻨﻘل ﺇﻟﻴﻜﻡ ﻓﻴﻤﺎ ﻴﻠﻲ ﻤﺎ ﻜﺘﺒﻪ ﻓﻲ ﺼﻔﺤﺔ ‪ 100‬ﻤﻥ ﻜﺘﺎﺒﻪ ‪ ،‬ﺤﻴﺙ ﻨﻘل‬

‫ﻟﻨﺎ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﺘﺎﻟﻴﺔ ﻤﻨﺴﻭﺒﺔ ﺇﻟﻰ ﺴﺎﻟﻤﻨﺩ‪ .‬ﻫل ﻴﺘﻔﻕ ﻤـﻊ ﺍﻟﻌﺩﺍﻟـﺔ ﻤﻌﺎﻗﺒـﺔ ﺍﻟﺸـﺨﺹ‬ ‫ﺍﻻﻋﺘﺒﺎﺭﻱ‪ ،‬ﻭﻫﻭ ﻤﺤﺽ ﺍﻓﺘﺭﺍﺽ ﺒﻌﻘﻭﺒﺔ ﺘﻨﻔﺫ ﻤﻨﻪ ﺇﻟـﻰ ﺃﺸـﺨﺎﺹ ﻁﺒﻴﻌﻴـﻴﻥ ﻫـﻡ‬ ‫ﺍﻟﻤﺴﺘﻔﻴﺩﻭﻥ ﻤﻥ ﻭﺭﺍﺌﻪ ‪ ،‬ﻤﻤﺎ ﻴﺨﺎﻟﻑ ﻗﺎﻋﺩﺓ ﺸﺨﺼﻴﺔ ﺍﻟﻌﻘﻭﺒﺔ ‪.‬‬

‫ﺒﻬﻨﺎﻡ‪.‬‬

‫ﻭﻨﻘل ﺃﺤﻤﺩ ﻋﻠﻰ ﻋﺒﺩ ﺍﷲ ﺍﻟﺠﻭﺍﺏ ﺍﻟﺘﺎﻟﻲ ﻋﻥ ﻫﺫﺍ ﺍﻟﺴﺅﺍل ﻋﻠﻰ ﻟﺴﺎﻥ ﺭﻤﺴـﻴﺱ‬

‫" ﻴﺠﺎﺏ ﻋﻥ ﻫﺫﻩ ﺍﻟﺘﺴﺎﺅﻻﺕ ﺒﺄﻨﻪ ﺭﻏﻡ ﺍﺴﺘﻘﺭﺍﺭ ﻤﺒﺩﺃ ﺸﺨﺼﻴﺔ ﺍﻟﻌﻘﻭﺒﺔ ﺇﻻ ﺃﻥ ﻜل‬

‫ﻋﻘﻭﺒﺔ ﺘﻨﻔﺫ ﻴﻜﻭﻥ ﻟﻬﺎ ﺃﺜﺭ ﻤﺒﺎﺸﺭ ﺃﻭ ﻏﻴﺭ ﻤﺒﺎﺸﺭ ﻋﻠﻰ ﻤﻥ ﻴﺘﺼل ﻭﻴﻌﺎﻴﺵ ﺍﻟﺸﺨﺹ‬

‫ﺍﻟﻤﻌﺎﻗﺏ ‪ ،‬ﻭﺃﻥ ﻫﺫﺍ ﺍﻷﺜﺭ ﺭﻏﻡ ﺫﻟﻙ ﻻ ﻴﻁﻌﻥ ﻓﻲ ﻤﺒﺩﺃ ﺸﺨﺼﻴﺔ ﺍﻟﻌﻘﻭﺒﺔ؛ ﻷﻨﻪ ﺃﺜﺭ‬

‫ﻤﺘﺄﺕ ﻤﻥ ﺍﻟﻭﺍﻗﻊ ﻭﻁﺒﻴﻌﺔ ﺍﻷﺸﻴﺎﺀ ﻭﻟﻴﺱ ﻨﺎﺸﺌﺎ ﻤﺒﺎﺸﺭﺓ ﻤﻥ ﺤﻜﻡ ﺍﻟﻘﺎﻨﻭﻥ" ﺃﻫـ ﺜﻡ‬ ‫ﻴﻔﺼل ﺍﻟﻘﺎﻀﻲ ﺃﺤﻤﺩ ﻋﻠﻰ ﻋﺒﺩ ﺍﷲ ﻓﻲ ﻫﺫﺍ ﺍﻟﺨﻼﻑ ﺒﻴﻥ ﺭﻤﺴﻴﺱ ﻭﺴﺎﻟﻤﻨﺩ ﺒﻘﻭﻟﻪ‪:‬‬

‫" ﻭﺍﻟﻅﺎﻫﺭ ﺃﻥ ﻫﺫﺍ ﺍﻟﺘﻔﺴﻴﺭ ﻏﻴﺭ ﻭﺠﻴﻪ؛ ﻷﻥ ﻤﺴﺎﺱ ﺍﻟﻌﻘﻭﺒﺔ ﺒﻐﻴﺭ ﺍﻟﻤﻌﺎﻗﺏ ﻓـﻲ‬

‫ﺍﻷﺸﺨﺎﺹ ﺍﻟﻁﺒﻴﻌﻴﻴﻥ ﺩﺍﺌﻤﺎ ﺠﺎﻨﺒﻲ ‪ ،‬ﻭﺘﺘﺄﺜﺭ ﺃﺴﺭﺓ ﺍﻟﻤﺤﺒﻭﺱ ﻭﺍﻟﻤﻐﺭﻡ ﺒﺩﺭﺠﺔ ﻤﺎ ﻤـﻥ‬

‫ﺠﺭﺍﺀ ﺤﺒﺴﻪ ﻭﻏﺭﺍﻤﺘﻪ‪ ،‬ﻭﻟﻜﻥ ﺍﻟﻌﻘﻭﺒﺔ ﻓﻲ ﺍﻷﺼل ﺘﻨﺼﺏ ﻋﻠﻴﻪ ﻫﻭ‪ ،‬ﻭﺫﻟﻙ ﺒﻌﻜﺱ ﻤـﺎ‬

‫ﻫﻭ ﻓﻲ ﺍﻟﺸﺨﺹ ﺍﻻﻋﺘﺒﺎﺭﻱ ﺍﻟﺫﻱ ﻻ ﻴﺘﺤﻤل ﻤﻥ ﺍﻟﻌﻘﻭﺒﺔ ﺸﻴﺌﺎ ‪ ،‬ﻭﺇﻨﻤﺎ ﺘﻨﻔـﺫ ﻤﺒﺎﺸـﺭﺓ‬ ‫ﻷﻋﻀﺎﺌﻪ ﻓﺘﺘﺄﺜﺭ ﺍﺴﺘﺤﻘﺎﻗﺎﺘﻬﻡ ﻭﻓﻭﺍﺌﺩﻫﻡ ‪ ،‬ﻭﺘﺸﻐل ﺫﻤﻤﻬﻡ ﺒﺎﻟﺩﻴﻭﻥ ﻓﻲ ﺤﺎﻟـﺔ ﺍﻟﻀـﻤﺎﻥ‬ ‫ﻭﻏﻴﺭ ﺫﻟﻙ(ﺃﻫـ‬

‫ﻫﺫﺍ ﺤﻜﻡ ﺍﻟﻘﺎﻀﻲ ﺃﺤﻤﺩ ﺒﻨﺼﻪ ‪ ،‬ﻭﻫﻭ ﻻ ﻴﺤﺘﺎﺝ ﺇﻟﻰ ﺘﻌﻠﻴﻕ ﻤﻨﻲ‪.‬‬

‫ﺠـ‪ -‬ﻗﺭﺃﺕ ﻤﺎ ﻜﺘﺒﻪ ﺍﻟﺩﻜﺘﻭﺭ ﺃﺤﻤﺩ ﻓﻲ ﺹ )‪ (171-168‬ﺘﺄﻴﻴـﺩﹰﺍ ﻟـﺩﻋﻭﺍﻩ ﺃﻥ‬

‫ﺘﻭﻗﻴﻊ ﺍﻟﻌﻘﻭﺒﺎﺕ ﺍﻟﺠﻨﺎﺌﻴﺔ ‪ -‬ﻏﺭﺍﻤﺎﺕ ﺒﻨﻙ ﺍﻟﺴﻭﺩﺍﻥ ‪ -‬ﻋﻠﻰ ﺍﻟﻤﺼﺎﺭﻑ ﻻ ﻴﺘﻨﺎﻓﻰ ﻤـﻊ‬

‫ﺘﻔﻜﱡﺭ‪ ،‬ﻤﺠﻠﺩ )‪، (3‬ﻋﺩﺩ) ‪ 2001 ،(1‬ﻡ‪ 1422 /‬ﻫـ‬

‫ﺃﻭﺭﺍﻕ ﻟﻠﻨﻘﺎﺵ‬

‫ﺸﺨﺼﻴﺔ ﺍﻟﻌﻘﻭﺒﺔ‪ ،‬ﻭﺃﻋﺩﺕ ﻗﺭﺍﺀﺘﻪ ﻤﺭﺍﺕ ﻓﻠﻡ ﺃﺠﺩ ﻓﻴﻪ ﺩﻟﻴﻼ ﻭﺍﺤـﺩﹰﺍ ﻋﻠـﻰ ﺍﻟـﺩﻋﻭﻯ‪،‬‬

‫ﻭﻭﺠﺩﺕ ﻓﻴﻪ ﺘﻜﺭﺍﺭﺍ ﻟﻠﺩﻋﻭﻯ ﻭﺘﺄﻜﻴﺩﺍ ﻟﻬﺎ‪ ،‬ﻭﺃﺴﻁﺭﹰﺍ ﻟﻡ ﺃﻓﻬﻡ ﻤﻨﻬﺎ ﺸﻴﺌﺎ‪ ،‬ﻭﺒﻴﺎﻨﺎ ﻷﻫﺩﺍﻑ‬

‫ﺍﻟﻌﻘﻭﺒﺔ ‪ ،‬ﻭﺒﻴﺎﻨﺎ ﻟﻠﻌﻘﻭﺒﺎﺕ ﺍﻟﺘﻲ ﺘﻨﺎﺴﺏ ﺍﻟﺸﺨﺼﻴﺎﺕ ﺍﻟﻤﻌﻨﻭﻴﺔ‪.‬‬ ‫ﻭﻓﻴﻤﺎ ﻴﻠﻲ ﺒﻴﺎﻥ ﻟﻤﺎ ﺃﺠﻤﻠﺘﻪ‪:‬‬

‫ﺃ‪ -‬ﺒﺩﺃ ﺍﻟﺩﻜﺘﻭﺭ ﺃﺤﻤﺩ ﺍﺴﺘﺩﻻﻟﻪ ﺒﻘﻭﻟﻪ‪:‬‬

‫"ﻷﻥ ﺍﻟﻤﺠﺘﻤﻊ ﻤﻤﺜﻼ ﻓﻲ ﺍﻟﺩﻭﻟﺔ ﻫﻭ ﺍﻟﺫﻱ ﺭﺨﺹ ﻟﻠﻤﺼﺎﺭﻑ ﺒﻤﺯﺍﻭﻟﺔ ﻨﺸـﺎﻁﻬﺎ‪،‬‬

‫ﻭﻫﻭ ﺍﻟﺫﻱ ﻤﻨﺤﻬﺎ ﺍﻟﺤﻘﻭﻕ ﻭﺍﻻﻤﺘﻴﺎﺯﺍﺕ‪ ،‬ﻭﻫﻭ ﺍﻟﺫﻱ ﺤﺩﺩ ﻟﻬـﺎ ﺍﻟﻭﺍﺠﺒـﺎﺕ ‪ ،‬ﻭﺩﺭﺠـﺔ‬ ‫ﺍﻟﻤﺴﺎﺀﻟﺔ‪ ،‬ﻭﺍﻟﻤﺠﺘﻤﻊ ﻭﺍﻷﻓﺭﺍﺩ ﻴﺘﻌﺎﻤﻠﻭﻥ ﻤﻊ ﻜﻴـﺎﻥ ﻫـﻭ ﺍﻟﻤﺼـﺭﻑ ﺍﻟﻤﻌـﻴﻥ‪ ،‬ﻭﻤـﺎ‬

‫ﺍﻷﺸﺨﺎﺹ ﺍﻟﻁﺒﻴﻌﻴﻴﻭﻥ ﺘﺤﺕ ﻤﺴﻤﻰ ﺍﻟﺠﻬﺎﺯ ﺇﻻ ﺃﺩﻭﺍﺕ ﺘﻌﺒﺭ ﻋﻥ ﺍﻟﻤﺼﺭﻑ ‪ ،‬ﻭﻨﺘﻌﺎﻤل‬ ‫ﻤﻌﻬﻡ ﺩﻭﻥ ﺤﺎﺠﺔ ﺇﻟﻰ ﻤﻌﺭﻓﺔ ﺃﺴﻤﺎﺌﻬﻡ ﻭﻋﻨﺎﻭﻴﻨﻬﻡ ﻷﻨﻬﻡ ﻴﻤﺜﻠﻭﻥ ﺸﻴﺌﺎ ﺃﻜﺒﺭ ﻤﻨﻬﻡ ﻫـﻭ‬

‫ﺍﻟﻤﺼﺭﻑ ﺍﻟﻤﻌﻴﻥ ﺍﻟﺫﻱ ﻴﺘﻌﺎﻤل ﻤﻌﻪ ﺍﻟﻨﺎﺱ‪.‬‬ ‫ﻭﻋﻠﻴﻪ ﻓﺈﻥ ﺍﻟﻤﺨﺎﻟﻔﺎﺕ ﺍﻟﺘﻲ‬

‫ﻭﺍﻟﺼﻔﺔ ﺍﻟﺘﻲ‬

‫ﺘﺭﺘﻜﺏ ﺒﻭﺍﺴﻁﺔ ﺇﺩﺍﺭﺓ ﻫﺫﺍ ﺍﻟﺠﻬﺎﺯ ﻤـﻥ ﺍﻟﻤﻭﻗـﻊ‬

‫ﺃﻀﻔﺎﻫﺎ ﻋﻠﻴﻬﻡ ﺍﻟﻤﺼﺭﻑ ﺒﺄﻨﻬﻡ ﺃﺩﻭﺍﺕ ﺍﻟﺘﻌﺒﻴﺭ ﻋﻨﻪ ﻴﺠـﺏ ﺃﻥ ﺘﻭﻗـﻊ‬

‫ﻋﻘﻭﺒﺎﺘﻬﺎ ﻋﻠﻰ ﺍﻟﻤﺼﺭﻑ ‪ ،‬ﻭﻫﻲ ﻋﻘﻭﺒﺔ ﺸﺨﺼﻴﺔ ﻋﻥ ﻓﻌل ﺍﺭﺘﻜﺒﻪ ﺍﻟﻤﺼـﺭﻑ ‪ ،‬ﻭﺍﻥ‬

‫ﻜﺎﻥ ﺫﻟﻙ ﻻ ﻴﻌﻔﻲ ﺍﻟﺸﺨﺹ ﺍﻟﻁﺒﻴﻌﻲ ﻤﻥ ﺍﻟﻤﺴﺌﻭﻟﻴﺔ = ﺹ )‪.(169‬‬ ‫ﺼﺤﻴﺢ ﺃﻥ ﺍﻟﺩﻭﻟﺔ ﻫﻲ ﺍﻟﺘﻲ‬

‫ﺭﺨﺼﺕ ﻟﻠﻤﺼﺎﺭﻑ … ﺍﻟﺦ ‪ ،‬ﻭﻟﻜﻥ ﺍﻟﺩﻭﻟﺔ ﻻ‬

‫ﺘﺴﺘﻁﻴﻊ ﺃﻥ ﺘﻤﻨﺢ ﺍﻟﻤﺼﺎﺭﻑ ﺍﻤﺘﻴﺎﺯﺍﺕ ‪ ،‬ﻭﺘﻔﺭﺽ ﻋﻠﻴﻬﺎ ﻭﺍﺠﺒﺎﺕ ﻭﻤﺴﺌﻭﻟﻴﺎﺕ‬ ‫ﺘﺘﻌﺎﺭﺽ ﻤﻊ ﺃﺤﻜﺎﻡ ﺍﻟﺸﺭﻴﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ‪ ،‬ﻭﻤﻨﻬﺎ ﻤﺒﺩﺃ ﺸﺨﺼﻴﺔ ﺍﻟﻌﻘﻭﺒﺔ‪.‬‬

‫ﻭﺼﺤﻴﺢ ﺇﻥ ﺍﻷﺸﺨﺎﺹ ﺍﻟﻁﺒﻴﻌﻴﻴﻥ ﻓﻲ ﺍﻟﻤﺼﺭﻑ ﻫـﻡ ﺍﻟـﺫﻴﻥ ﻴﻌﺒـﺭﻭﻥ ﻋـﻥ‬

‫ﺍﻟﻤﺼﺭﻑ ﻭﻴﻤﺜﻠﻭﻨﻪ ‪ ،‬ﻭﻟﻜﻥ ﻫل ﻤﻨﺤﺕ ﺍﻟﺩﻭﻟﺔ ﻫﺅﻻﺀ ﺍﻷﺸﺨﺎﺹ ﺍﻟﻁﺒﻴﻌﻴﻴﻥ ﺍﻟﺴﻠﻁﺔ ﻓﻲ‬

‫ﺃﻥ ﻴﺘﺼﺭﻓﻭﺍ ﻜﻤﺎ ﻴﺸﺎﺀﻭﻥ‪ ،‬ﻭﻴﺤﻤﻠﻭﺍ ﺍﻟﻤﺼﺭﻑ ﺍﻟﻤﺴﺌﻭﻟﻴﺔ ‪ ،‬ﺃﻡ ﺠﻌﻠﺕ ﻟﻬﻡ ﺤﺩﻭﺩﺍ ﻓـﻲ‬ ‫ﺘﺼﺭﻓﺎﺘﻬﻡ ﻴﺠﻴﺏ ﺍﻟﻘﺎﻀﻲ ﺃﺤﻤﺩ ﻋﻠﻰ ﻋﺒﺩ ﺍﷲ ﻓﻲ ﻜﺘﺎﺒﻪ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻻﻋﺘﺒﺎﺭﻴـﺔ ﺹ‬

‫‪ 100‬ﻨﻘﻼ ﻋﻥ ﺴﺎﻟﻤﻨﺩ ﺒ ﻻﺘﻲ‪:‬‬

‫ﺍﻟﻤﺴﺌﻭﻟﻴﻴﺔ ﺍﻟﺠﻨﺎﺌﻴﺔ ﻟﻠﻤﻤﺼﺎﺭﻑ ﺍﻟﺘﺠﺎﺭﻴﺔ ﺒﺼﻔﺘﻬﺎ ﺸﺨﺼﻴﺎﺕ ﺍﻋﺘﺒﺎﺭﻴﺔ‬

‫ﺒﺭﻭﻓﻴﺴﻭﺭ ﺍﻟﺼﺩﻴﻕ ﺍﻟﻀﺭﻴﺭ‬

‫" ﺇﻥ ﺴﻠﻁﺔ ﺍﻟﻤﻤﺜﻠﻴﻥ ﻤﺤﺩﺩﺓ ﺒﺎﻟﻘﺎﻨﻭﻥ ‪ ،‬ﻭﻤﺤﻜﻭﻤﺔ ﺒﻠﻭﺍﺌﺢ ﺍﻟﺸﺨﺹ ﺍﻻﻋﺘﺒـﺎﺭﻱ‬

‫ﺍﻟﺩﺍﺨﻠﻴﺔ ‪ ،‬ﻓﺈﺫﺍ ﻜﺎﻥ ﺍﻟﻔﻌل ﺍﻟﻤﻌﺎﻗﺏ ﻋﻠﻴﻪ ﻏﻴﺭ ﻗﺎﻨﻭﻨﻲ ﻓﻼ ﻴﺼﺢ ﻟﻬﻡ ﺍﺒﺘﺩﺍﺀ ﺍﺭﺘﻜﺎﺒـﻪ‪،‬‬ ‫ﻷﻨﻪ ﻟﻴﺱ ﻓﻲ ﺤﺩﻭﺩ ﺴﻠﻁﺘﻬﻡ‪ ،‬ﻓﺈﻥ ﻓﻌﻠﻭﻩ ﺭﻏﻡ ﺃﻨﻪ ﺨﺎﺭﺝ ﻋﻥ ﺴﻠﻁﺘﻬﻡ ﻓﻼ ﺘﺼﺢ ﻨﺴﺒﺘﻪ‬

‫ﺇﻟﻰ ﺍﻟﺸﺨﺹ ﺍﻻﻋﺘﺒﺎﺭﻱ ﺃﻫـ ‪.‬‬

‫ﻭﻫﺫﻩ ﻫﻲ ﻗﻀﻴﺔ ﺒﻨﻙ ﺍﻟﺒﺭﻜﺔ ﻤﻊ ﺒﻨﻙ ﺍﻟﺴﻭﺩﺍﻥ ‪ ،‬ﻓﺈﻥ ﺍﻟﻤﺨﺎﻟﻔﺔ ﺍﻟﺘـﻲ ﺍﺭﺘﻜﺒﻬـﺎ‬

‫ﺍﻟﻤﻭﻅﻑ ﺨﺎﺭﺠﺔ ﺘﻤﺎﻤﺎ ﻋﻥ ﺴﻠﻁﺘﻪ‪.‬‬

‫ﻭﺃﻤﺎ ﻗﻭل ﺍﻟﺩﻜﺘﻭﺭ ﺃﺤﻤﺩ ‪ :‬ﻭﻋﻠﻴﻪ ﻓﺈﻥ ﺍﻟﻤﺨﺎﻟﻔﺎﺕ ‪ ..‬ﺇﻟﻰ ﺁﺨـﺭ ﺍﻟﻔﻘـﺭﺓ ﻓﻬـﻭ‬

‫ﺘﻜﺭﺍﺭ ﻟﻠﺩﻋﻭﻯ‪ ،‬ﻭﺘﺄﻜﻴﺩ ﻟﻬﺎ‪ ،‬ﻭﻟﻴﺱ ﺩﻟﻴﻼ ﻋﻠﻰ ﺼﺤﺔ ﺍﻟﺩﻋﻭﻯ ‪ ،‬ﻤﻊ ﻤﺎ ﻓﻲ ﻋﺒﺎﺭﺍﺘـﻪ‬

‫ﻤﻥ ﺘﻨﺎﻗﺽ ﻓﻬﻭ ﻴﻘﺭﺭ ﻓﻲ ﺃﻭﻟﻬﺎ ﺃﻥ ﺍﻟﻤﺨﺎﻟﻔﺎﺕ ﺘﺭﺘﻜﺏ ﺒﻭﺍﺴﻁﺔ ﺇﺩﺍﺭﺓ ﺍﻟﺠﻬﺎﺯ ‪ ،‬ﻭﻴﻘﺭﺭ‬

‫ﺒﻌﺩ ﺴﻁﺭﻴﻥ ﺃﻥ ﺍﻟﻌﻘﻭﺒﺔ ﺸﺨﺼﻴﺔ ﻋﻥ ﻓﻌل ﺍﺭﺘﻜﺒﻪ ﺍﻟﻤﺼﺭﻑ‪ ،‬ﻭﻴﺴـﺘﺩﺭﻙ ﻓﻴﻘـﺭﺭ ﺃﻥ‬ ‫ﻋﻘﻭﺒﺔ ﺍﻟﻤﺼﺭﻑ ﻻ ﺘﻌﻔﻲ ﺍﻟﺸﺨﺹ ﺍﻟﻁﺒﻴﻌﻲ !‬

‫‪ -2‬ﻴﻤﻀﻲ ﺍﻟﺩﻜﺘﻭﺭ ﺃﺤﻤﺩ ﻓﻲ ﺤﺩﻴﺜﻪ ﻓﻴﺤﺎﻭل ﺃﻥ ﻴﺯﻴل ﺘﻨﺎﻗﻀﻪ ﺒﻤﺎ ﻴﻔﻬﻡ ﻤﻨـﻪ ﺃﻥ"‬ ‫ﺍﻟﻤﺩﻴﺭ ﺃﻭ ﺍﻟﻤﻭﻅﻑ ﻴﺭﺘﻜﺏ ﺍﻟﻤﺨﺎﻟﻔﺔ ﺒﻭﺠﻪ ﻤﺒﺎﺸﺭ ﻭﺍﻟﻤﺼﺭﻑ ﻴﺭﺘﻜﺒﻬﺎ ﺒﻭﺠـﻪ‬ ‫ﻏﻴﺭ ﻤﺒﺎﺸﺭ‪ ،‬ﻭﺃﻥ ﺍﻟﻤﺸﺭﻉ ﺃﻋﻁﻰ ﻫﺫﺍ ﺍﻟﺩﻭﺭ ﺍﻟﻜﺒﻴﺭ ﻭﺍﻟﺨﻁﻴﺭ ﻟﻠﻤﺼﺭﻑ ﻭﻟـﻡ‬

‫ﻴﻌﻁﻪ ﻟﻠﻤﻭﻅﻑ ‪ ،‬ﻭﻟﺫﻟﻙ ﻓﺎﻟﻤﺸﺭﻉ ﻴﺭﻴﺩ ﺃﻥ ﻴﻤﺜل ﺃﻤﺎﻤﻪ ﻋﻨـﺩ ﺍﻟﻤﺴـﺎﺀﻟﺔ ﻫـﺫﺍ‬ ‫ﺍﻟﻤﺼﺭﻑ ﻭﻟﻴﺱ ﺍﻟﻤﻭﻅﻑ ﺍﻷﺩﺍﺓ ‪ ،‬ﻭﺃﻥ ﺘﻭﻗﻊ ﺍﻟﻌﻘﻭﺒﺔ ﻋﻠﻰ ﺍﻟﻤﺼﺭﻑ‪.‬‬

‫ﺨﻴﺎل ﻋﺠﻴﺏ! ﻜﻴﻑ ﻴﻤﺜل ﺍﻟﻤﺼﺭﻑ ﺃﻤﺎﻡ ﺍﻟﻤﺸﺭﻉ ﻭﻜﻴﻑ ﺘﻭﻗﻊ ﺍﻟﻌﻘﻭﺒﺔ ﻋﻠـﻰ‬

‫ﺍﻟﻤﺼﺭﻑ ﻫﺫﺍ ﻫﻭ ﻤﺎ ﻨﻁﻠﺏ ﻤﻥ ﺍﻟﺩﻜﺘﻭﺭ ﺃﺤﻤﺩ ﺒﻴﺎﻨﻪ‪.‬‬

‫‪ -3‬ﻴﺴﺘﻤﺭ ﺍﻟﺩﻜﺘﻭﺭ ﺃﺤﻤﺩ ﻓﻲ ﺨﻴﺎﻟﻪ ﻭﺘﻜﺭﺍﺭ ﺩﻋﻭﺍﻩ ﺍﻟﺘﻲ ﻻ ﺩﻟﻴل ﻟﻪ ﻋﻠﻴﻬـﺎ‬

‫ﻓﻴﻘﻭل‪:‬‬

‫" ﻭﺇﻥ ﺘﻭﻗﻴﻊ ﺍﻟﻌﻘﻭﺒﺔ ﺒﺼﻔﺔ ﺸﺨﺼﻴﺔ ﻋﻠﻰ ﺍﻟﻤﺼﺭﻑ ﺍﻟﻤﺨﺎﻟﻑ ﻓﻴﻪ ﺘﻭﺍﺯﻥ ﺒـﻴﻥ‬

‫ﺩﺭﺠﺔ ﺍﻟﺤﻘﻭﻕ ﻭﺍﻻﻟﺘﺯﺍﻤﺎﺕ ‪ ،‬ﻭﺘﻭﺍﺯﻥ ﺒﻴﻥ ﻤﺼﻠﺤﺔ ﺍﻟﻤﺼﺎﺭﻑ ﻭﻤﺼﻠﺤﺔ ﺍﻟﻤﺠﺘﻤـﻊ‪،‬‬ ‫ﻭﺍﻟﻘﻭل ﺒﻐﻴﺭ ﺫﻟﻙ ﻓﻴﻪ ﺇﺨﻼل ﺒﻬﺫﻩ ﺍﻟﻘﻭﺍﻋﺩ‪ ،‬ﻭﻤﺎ ﻴﺘﻭﺍﻓﻕ ﻤﻊ ﺸﺨﺼـﻴﺔ ﺍﻟﻌﻘﻭﺒـﺔ ﻓـﻲ‬

‫ﺘﻭﻗﻴﻌﻬﺎ ﻋﻠﻰ ﺍﻟﺸﺨﺹ ﺍﻻﻋﺘﺒﺎﺭﻱ"‪.‬‬

‫ﺘﻔﻜﱡﺭ‪ ،‬ﻤﺠﻠﺩ )‪، (3‬ﻋﺩﺩ) ‪ 2001 ،(1‬ﻡ‪ 1422 /‬ﻫـ‬

‫ﺃﻭﺭﺍﻕ ﻟﻠﻨﻘﺎﺵ‬

‫ﻭﻴﻀﻴﻑ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﺘﺎﻟﻴﺔ ﻏﻴﺭ ﺍﻟﻤﻔﻬﻭﻤﺔ ﻋﻥ ﻓﻠﺴﻔﺔ ﺍﻟﻌﻘﻭﺒﺔ‪:‬‬

‫" ﻭﻓﻲ ﻫﺫﻩ ﺍﻟﺤﺎل ﺍﻟﻤﺼﺎﺭﻑ ﻤﻨﺎﺴﺒﺘﻬﺎ ﻤﻊ ﻓﻠﺴﻔﺔ ﺍﻟﻌﻘﻭﺒﺔ ﺇﺫ ﻴﺸﺘﺭﻁ ﻓﻲ ﺍﻟﻌﻘﺎﺏ‬

‫ﺃﻥ ﻴﺤﻘﻕ ﺠﻤﻠﺔ ﻤﻥ ﺍﻷﻫﺩﺍﻑ"‪ .‬ﻭﻴﺫﻜﺭ ﺜﻼﺜﺔ ﺃﻫﺩﺍﻑ ﻫﻲ‪:‬‬ ‫‪ -1‬ﺇﺼﻼﺡ ﺍﻟﺠﺎﻨﻲ …‪.‬‬

‫‪ -2‬ﺃﻥ ﺘﻜﻭﻥ ﺍﻟﻌﻘﻭﺒﺔ ﻤﻭﺠﻬﺔ ﻟﻠﺠﺎﻨﻲ ﻭﺭﺍﺩﻋﺔ ﻟﻐﻴﺭﻩ ﻤـﻥ ﺍﻗﺘـﺭﺍﻑ ﻤﺜـل ﻫـﺫﻩ‬ ‫ﺍﻟﻤﺨﺎﻟﻔﺔ ﺃﻭ ﺍﻟﺠﺭﻴﻤﺔ…‬

‫‪ -3‬ﺃﻥ ﺘﻜﻭﻥ ﺍﻟﻌﻘﻭﺒﺔ ﻤﺘﻨﺎﺴﺒﺔ ﻤﻊ ﺤﺠﻡ ﺍﻟﻔﻌل ﺍﻟﻤﺠﺭﻡ " ﺃﻫـ‬

‫ﺃﻭﺍﻓﻕ ﺍﻟﺩﻜﺘﻭﺭ ﺃﺤﻤﺩ ﻋﻠﻰ ﻫﺫﻩ ﺍﻷﻫﺩﺍﻑ ﻟﻠﻌﻘﺎﺏ ﻭﺃﺴﺄﻟﻪ ﻤﻥ ﺍﻟﺠﺎﻨﻲ ﺍﻟﺫﻱ ﻴﺭﻴـﺩ‬

‫ﺇﺼﻼﺤﻪ‬

‫ﻭﻤﻥ ﺍﻟﺠﺎﻨﻲ ﺍﻟﺫﻱ ﺘﻭﺠﻪ ﺇﻟﻴﻪ ﺍﻟﻌﻘﻭﺒﺔ ﻭﻤﻥ ﺍﻟﻐﻴﺭ ﺍﻟﺫﻱ ﻴﺭﻴﺩ ﺃﻥ ﻴﺭﺩﻋـﻪ‬

‫ﺒﺎﻟﻌﻘﻭﺒﺔ ﻭﺴﻴﻘﻭل ﻫﻭ ﺍﻟﻤﺼﺭﻑ ‪ -‬ﺍﻟﺸﺨﺼﻴﺔ ﺍﻻﻋﺘﺒﺎﺭﻴﺔ ‪ -‬ﻗﻁﻌﺎ‪.‬‬ ‫ﻭﺃﺴﺎﻟﻪ ﻜﻴﻑ ﻴﺠﻨﻲ ﺍﻟﻤﺼﺭﻑ ‪ -‬ﺍﻟﺸﺨﺼﻴﺔ ﺍﻻﻋﺘﺒﺎﺭﻴﺔ –‬

‫ﺘﻭﺠﻪ ﺇﻟﻴﻪ ﺍﻟﻌﻘﻭﺒﺔ ﻓﺘﺅﻟﻤﻪ ﻭﺘﺭﺩﻉ ﻏﻴﺭﻩ ‪.‬‬ ‫ﻭﺴﺄﻨﻘل‬

‫ﻭﻫل ﻴﻤﻜﻥ ﺃﻥ‬

‫ﺇﻟﻰ ﺍﻟﺩﻜﺘﻭﺭ ﺃﺤﻤﺩ ﺠﻭﺍﺏ ﺍﻟﻘﺎﻀﻲ ﺃﺤﻤﺩ ﻋﻠﻰ ﻋﺒﺩ ﺍﷲ ﻓﻲ ﻜﺘﺎﺒﻪ‬

‫ﺍﻟﺸﺨﺼﻴﺔ ﺍﻻﻋﺘﺒﺎﺭﻴﺔ ﺹ‪ 60‬ﻓﻲ ﺭﺩﻩ ﻋﻠﻰ ﺍﻟﺫﻴﻥ ﻴﻘﻭﻟﻭﻥ ﺒﻤﻌﺎﻗﺒﺔ ﺍﻟﺸﺨﺼﻴﺔ‬ ‫ﺍﻻﻋﺘﺒﺎﺭﻴﺔ‪:‬‬

‫ﺍﻟﻤﺤﺎﺴﺒﺔ ﻭﺍﻟﻤﻌﺎﻗﺒﺔ ﻻ ﺘﺠﺩﻱ ﻭﻻ ﺘﺤﻘﻕ ﺃﻫﺩﺍﻓﻬﺎ ﺇﺫﺍ ﻟﻡ ﺘﺭﺩﻉ ﻭﺘﺼﻠﺢ ﺍﻟﻤﻌﺎﻗﺏ ‪،‬‬

‫ﻭﺫﻟﻙ ﻤﺎ ﻻ ﻴﻤﻜﻥ ﺤﺼﻭﻟﻪ ﻤﻥ ﺸﺨﺹ ﻻ ﺭﻭﺡ ﻓﻴﻪ ﺘﺤﺱ ﻭﻻ ﻤﺼﻠﺤﺔ ﺘﺘﺄﺜﺭ ﺍﻟﻠﻬﻡ ﺇﻻ‬

‫ﺭﻭﺡ ﻭﻤﺼﻠﺤﺔ ﺍﻟﻤﻨﺘﻔﻌﻴﻥ ﻤﻥ ﻭﺭﺍﺀ ﻫﺫﺍ ﺍﻟﺸﺨﺹ ﺍﻻﻋﺘﺒﺎﺭﻱ ﺍﻟﺫﻴﻥ ﻋﺎﺩﺓ ﻤﺎ ﺘﻨﻔﺫ ﺇﻟﻴﻬﻡ‬

‫ﺍﻟﻌﻘﻭﺒﺔ ﺍﻟﻤﻭﻗﻌﺔ ﻋﻠﻴﻪ ‪ ،‬ﻓﺈﺫﺍ ﻜﺎﻥ ﺍﻷﻤﺭ ﻜﺫﻟﻙ ﻓﻤﺎ ﺃﺤﺭﻯ ﺍﻟﻘﺎﻨﻭﻥ ﺍﻟﺠﻨﺎﺌﻲ ﺃﻥ ﻴﻌـﺎﻗﺒﻬﻡ‬

‫ﺍﺒﺘﺩﺍﺀ ﻭﻤﺒﺎﺸﺭﺓ‪ ،‬ﻭﻴﻌﺘﺒﺭ ﺫﻟﻙ ﺍﺴﺘﺜﻨﺎﺀ ﻤﻥ ﺍﻟﻘﺎﻋﺩﺓ ﺍﻟﻘﺎﻨﻭﻨﻴﺔ ﺍﻟﺘﻲ ﻫﻲ ﻤﻥ ﺼﻨﻊ ﺍﻹﻨﺴﺎﻥ‬

‫ﻻ ﻤﻥ ﺃﻥ ﻴﻘﻠﺏ ﻁﺒﻴﻌﺔ ﺍﻷﺸﻴﺎﺀ‬ ‫‪ ،‬ﻭﻟﻴﺱ ﺫﻟﻙ ﺒﺩﻋﺎﹰ‪ ،‬ﻓﻤﺎ ﻤﻥ ﻗﺎﻋﺩﺓ ﺇﻻ ﻭﻟﻬﺎ ﺍﺴﺘﺜﻨﺎﺀ ‪ ،‬ﺒﺩ ﹰ‬ ‫ﻟﺘﺘﻤﺎﺸﻰ ﻤﻊ ﺍﻟﻘﺎﻋﺩﺓ ﺍﻟﺼﻨﺎﻋﻴﺔ‪ ،‬ﺃ ﻫـ ‪.‬‬

‫ﻤﺎ ﺭﺃﻱ ﺍﻟﺩﻜﺘﻭﺭ ﺍﺤﻤﺩ ﻓﻲ ﻫﺫﺍ ﺍﻟﻜﻼﻡ ﺍﻟﻭﺍﻀﺢ ﺍﻟﺼﺭﻴﺢ ﻓﻲ ﺇﺒﻁﺎل ﺩﻋـﻭﺍﻩ ‪: :‬‬

‫ﺇﻥ ﺘﻭﻗﻴﻊ ﺍﻟﻌﻘﻭﺒﺎﺕ ﺍﻟﺠﻨﺎﺌﻴﺔ ﻋﻠﻰ ﺍﻟﻤﺼﺎﺭﻑ ﻻ ﻴﺘﻨﺎﻓﻰ ﻤﻊ ﺸﺨﺼﻴﺔ ﺍﻟﻌﻘﻭﺒﺔ " ‪.‬‬

‫ﺍﻟﻤﺴﺌﻭﻟﻴﻴﺔ ﺍﻟﺠﻨﺎﺌﻴﺔ ﻟﻠﻤﻤﺼﺎﺭﻑ ﺍﻟﺘﺠﺎﺭﻴﺔ ﺒﺼﻔﺘﻬﺎ ﺸﺨﺼﻴﺎﺕ ﺍﻋﺘﺒﺎﺭﻴﺔ‬

‫ﺒﺭﻭﻓﻴﺴﻭﺭ ﺍﻟﺼﺩﻴﻕ ﺍﻟﻀﺭﻴﺭ‬

‫‪ -4‬ﻴﺭﺠﻊ ﺍﻟﺩﻜﺘﻭﺭ ﺃﺤﻤﺩ ﺇﻟﻰ ﺭﺃﻱ ﺍﻟﺩﻜﺘﻭﺭ ﻋﻭﺩﺓ ﻓﻲ ﻀﻡ ﺍﻟﻌﺎﻗﻠﺔ ﺇﻟﻰ ﺍﻟﺠﺎﻨﻲ ﻓـﻲ‬

‫ﺘﺤﻤل ﺍﻟﺩﻴﺔ ‪ ..‬ﻭﻴﺭﻴﺩ ﺃﻥ ﻴﻨﺘﺯﻉ ﻤﻨﻪ ﺘﺄﻴﻴﺩﹰﺍ ﻟﺭﺃﻴﻪ ﻓﻲ ﺘﺤﻤﻴل ﺍﻟﻤﺴﺌﻭﻟﻴﺔ ﻟﻠﻤﺼـﺭﻑ‬ ‫ﻋﻥ ﺍﻟﺠﺭﺍﺌﻡ ﺍﻟﺘﻲ ﻴﺭﺘﻜﺒﻬﺎ ﻤﻭﻅﻔﻭﻩ ‪.‬‬

‫ﻭﻫﺫﺍ ﺍﻟﻘﻴﺎﺱ ﺃﻭ ﺍﻟﺘﺸﺒﻴﻪ ﻏﻴﺭ ﺴﻠﻴﻡ ﻟﻤﺎ ﺒﻴﻨﺘﻪ ﺴﺎﺒﻘﹰﺎ ﻤﻥ ﺃﻥ ﺍﻟﻌﺎﻗﻠﺔ ﻻ ﺘﺘﺤﻤل ﺩﻴﺔ‬

‫ﺍﻟﻌﻤﺩ ‪ ،‬ﻓﺎﻟﻘﻴﺎﺱ ﺍﻟﺴﻠﻴﻡ ﻴﻘﻀﻲ ﺃﻥ ﻴﺘﺤﻤل ﺍﻟﻤﻭﻅﻑ ﺍﻟﻤﺴﺌﻭﻟﻴﺔ ﻭﺤﺩﻩ ﻋﻤﺎ ﻴﺭﺘﻜﺏ ﻋـﻥ‬ ‫ﺍﻟﺠﺭﺍﺌﻡ ﻋﻤﺩﹰﺍ‪.‬‬

‫ﻭﻴﺒﺩﻭ ﻟﻲ ﺃﻥ ﺍﻟﺩﻜﺘﻭﺭ ﺃﺤﻤﺩ ﻗﺩ ﺨﻠﻁ ﻓـﻲ ﺍﻟﻔﻘـﺭﺓ ) ﺩ ( ﻭ )ﻫــ ( ﻓـﻲ ﺹ‬

‫)‪ (177‬ﺒﻴﻥ ﺍﻟﻤﺴﺌﻭﻟﻴﺔ ﺍﻟﺠﻨﺎﺌﻴﺔ ﻭﺍﻟﻤﺴﺌﻭﻟﻴﺔ ﺍﻟﻤﺩﻨﻴﺔ ‪.‬‬

‫ﻭﻴﺒﺩﻭ ﺃﻥ ﺍﻟﺩﻜﺘﻭﺭ ﺃﺤﻤﺩ ﻗﺩ ﺃﺩﺭﻙ ﻫﺫﺍ ﺍﻟﺨﻠﻁ ﻓﺄﺭﺍﺩ ﺃﻥ ﻴﺒﺭﺭﻩ ﺒﻘﻭﻟﻪ ﺹ )‪( 24‬‬

‫‪ ":‬ﻭﻫﺫﻩ ﻤﻥ ﺍﻟﻤﺴﺎﺌل ﺍﻟﺘﻲ‬ ‫ﻭﺍﻟﻤﺩﻨﻴﺔ ‪ . .‬ﺍﻟﺦ" ‪.‬‬

‫ﺯﺍﻭﺝ ﻓﻴﻬﺎ ﺍﻟﻔﻘﻪ ﺍﻹﺴﻼﻤﻲ ﻤﺒﻜﺭﹰﺍ ﺒﻴﻥ ﺍﻟﻤﺴﺌﻭﻟﻴﺔ ﺍﻟﺠﻨﺎﺌﻴﺔ‬

‫‪ -5‬ﻴﺨﺘﻡ ﺍﻟﺩﻜﺘﻭﺭ ﺍﺤﻤﺩ ﺒﺤﺜﻪ ﺒﺒﻴﺎﻥ ﺍﻟﻌﻘﻭﺒﺎﺕ ﺍﻟﺘﻲ ﺘﻨﺎﺴﺏ ﺍﻟﺸﺨﺼﻴﺎﺕ ﺍﻻﻋﺘﺒﺎﺭﻴـﺔ‪،‬‬ ‫ﻭﻴﻘﻭل ﻓﻲ ﺁﺨﺭ ﻜﻼﻤﻪ ‪" :‬ﻭﻻ ﻴﺩﺨل ﻓﻲ ﻫﺫﻩ ﺍﻟﻌﻘﻭﺒﺎﺕ ﺒﺤﺎل ﻋﻘﻭﺒﺎﺕ ﺍﻟﺤﺒﺱ ‪ ،‬ﻭﻻ‬

‫ﺍﻟﻌﻘﻭﺒﺎﺕ ﺍﻟﺠﺴﺩﻴﺔ ﻜﺎﻟﺠﻠﺩ ﻭﺍﻹﻋﺩﺍﻡ"‪.‬‬

‫ﻓﺈﺫﺍ ﻗﺒل ﺩﻜﺘﻭﺭ ﺍﺤﻤﺩ ﺍﻟﻌﻘﻭﺒﺔ ﺒﺎﻟﻐﺭﺍﻤﺔ ‪ ،‬ﻭﻗﺒل ﺘﻭﻗﻴﻌﻬﺎ ﻋﻠﻰ ﺍﻟﻤﺴﺎﻫﻤﻴﻥ ‪ ،‬ﻓﻠـﻡ‬

‫ﻻ ﻴﻘﺒل ﺍﻟﻌﻘﻭﺒﺔ ﺒﺎﻟﺠﻠﺩ ﻭﺍﻟﺤﺒﺱ ﻭﻴﻭﻗﻌﻬﺎ ﻋﻠﻰ ﺍﻟﻤﺴﺎﻫﻤﻴﻥ ‪.‬‬

‫ﺇﻥ ﺍﻟﻌﻘﻭﺒﺎﺕ ﺍﻟﺘﻲ ﺘﻨﺎﺴﺏ ﺍﻟﺸﺨﺼﻴﺎﺕ ﺍﻻﻋﺘﺒﺎﺭﻴﺔ ﻫﻲ ﺍﻟﺘﻲ‬

‫ﻴﻤﻜﻥ ﺃﻥ ﺘﻘﻊ‬

‫ﻼ ﻤﺜل ﺍﻟﺤﺩ ﻤﻥ ﺍﻟﻨﺸﺎﻁ ﻭﺍﻟﺤﺭﻤﺎﻥ ﺍﻟﻤﺅﻗﺕ ﻤﻥ ﻤﺯﺍﻭﻟﺔ ﺍﻟﻨﺸﺎﻁ ) ﺍﻟﺤل ( ﺃﻤﺎ‬ ‫ﻋﻠﻴﻬﺎ ﻓﻌ ﹰ‬

‫ﺍﻟﻌﻘﻭﺒﺎﺕ ﺍﻟﺘﻲ‬

‫ﻻ ﻴﻤﻜﻥ ﺃﻥ ﺘﻘﻊ ﻋﻠﻰ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻻﻋﺘﺒﺎﺭﻴﺔ ﻭﺇﻨﻤﺎ ﺘﻨﻔﺫ ﻤﻨﻬﺎ ﺇﻟﻰ‬

‫ﻏﻴﺭﻫﺎ ﻤﺜل ﺍﻟﻐﺭﺍﻤﺔ ‪ ،‬ﻭﺍﻟﺠﻠﺩ ﻭﺍﻟﺴﺠﻥ ﻓﻼ ﺘﻨﺎﺴﺒﻬﺎ ﻭﻻ ﻴﺠﻭﺯ ﺘﻭﻗﻴﻌﻬﺎ ﻋﻠﻴﻬﺎ ‪ .‬ﻭﺃﻁﺎﻟﺏ‬

‫ﺍﻟﺩﻜﺘﻭﺭ ﺃﺤﻤﺩ ﺃﻥ ﻴﺜﺒﺕ ﻟﻲ ﻭﺍﺤﺩﹰﺍ ﻤﻥ ﺍﻷﺸﻴﺎﺀ ﺍﻟﺜﻼﺜﺔ ﺍﻟﺘﻲ‬ ‫ﺒﺩﻋﻭﺍﻩ‪ ،‬ﻭﺃﻜﺭﺭﻫﺎ ﻟﻪ ‪:‬‬

‫‪ -‬ﺇﻥ ﺍﻟﻐﺭﺍﻤﺎﺕ ﻟﻡ ﺘﺨﺼﻡ ﻤﻥ ﺍﻟﻤﺴﺎﻫﻤﻴﻥ ‪ ،‬ﺃﻭ ‪.‬‬

‫‪ -‬ﺇﻥ ﺍﻟﻤﺴﺎﻫﻤﻴﻥ ﺸﺭﻜﺎﺀ ﻓﻲ ﺍﻟﺠﺭﻴﻤﺔ ‪ ،‬ﺃﻭ ‪.‬‬

‫ﻁﻠﺒﺘﻬﺎ ﻤﻨﻪ ﻟﻜﻲ ﺍﺴﻠﻡ ﻟﻪ‬

‫ﺘﻔﻜﱡﺭ‪ ،‬ﻤﺠﻠﺩ )‪، (3‬ﻋﺩﺩ) ‪ 2001 ،(1‬ﻡ‪ 1422 /‬ﻫـ‬

‫ﺃﻭﺭﺍﻕ ﻟﻠﻨﻘﺎﺵ‬

‫‪ -‬ﺇﻥ ﺍﻟﻤﺴﺎﻫﻤﻴﻥ ﻫﻡ ﺍﻟﺒﻨﻙ ) ﺍﻟﺸﺨﺼﻴﺔ ﺍﻻﻋﺘﺒﺎﺭﻴﺔ ( ‪.‬‬

‫ﻭﺃﻥ ﻴﺒﻴﻥ ﻟﻨﺎ ﺨﻁﺄ ﺤﻜﻡ ﺍﻟﻘﺎﻀﻲ ﺃﺤﻤﺩ ﻋﻠﻰ ﻋﺒﺩ ﺍﷲ ﻓﻲ ﻜﺘﺎﺒﻪ ﺍﻟﺸﺨﺼﻴﺔ‬

‫ﺍﻻﻋﺘﺒﺎﺭﻴﺔ ﺍﻟﺫﻱ ﺃﺸﺭﺕ ﺇﻟﻴﻪ ﻓﻲ ﺹ ‪21 ، 20 ، 4 ،3 ،2‬‬ ‫ﺍ ﺘﻌﻘﻴ‬

‫ﻠ ﻤﺎ ﻜﺘ‬

‫ﺍﻟ ﻜﺘﻭﺭ ﺃﺤﻤ ﺘﺤ‬

‫ﻭﺍﻥ ‪:‬‬

‫ﻤﺴﺌﻭﻟﻴﺔ ﺍﻟﺸﺨﺹ ﺍﻻﻋﺘﺒﺎﺭﻱ ﻓﻲ ﺍﻟﻔﻘﻪ ﺍﻹﺴﻼﻤﻲ ‪.‬ﻭﻫﻭ ﺍﻟﺫﻱ ﻴﻬﻤﻨﻲ ‪.‬‬

‫ﺃﻤﺎ ﻤﺎ ﻜﺘﺒﻪ ﻗﺒل ﺫﻟﻙ ﻋﻥ ﺘﻜﻴﻴﻑ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻻﻋﺘﺒﺎﺭﻴﺔ ‪ ،‬ﻭﺃﻫﻠﻴﺘﻬﺎ ‪ ،‬ﻭﻨﺸـﺎﻁﻬﺎ‬

‫ﻭﻤﺴﺌﻭﻟﻴﺘﻬﺎ ﺍﻟﻤﺩﻨﻴﺔ ﻭﺍﻟﺠﻨﺎﺌﻴﺔ ﻓﻲ ﺍﻟﻘﻭﺍﻨﻴﻥ ﺍﻟﻭﻀﻌﻴﺔ ‪ ،‬ﻭﻓﻲ ﺭﺃﻱ ﺍﻟﻘﺎﻨﻭﻨﻴﻴﻥ ‪ ،‬ﻓﺈﻥ ﺍﻟﺫﻱ‬

‫ﻴﻬﻤﻨﻲ ﻤﻨﻪ ﻫﻭ ﺍﻻﺨﺘﻼﻑ ﺒﻴﻥ ﺃﺼﺤﺎﺏ ﺍﻟﻨﻅﺭﻴﺔ ﺍﻻﻓﺘﺭﺍﻀﻴﺔ ﻟﻠﺸﺨﺼﻴﺔ ﺍﻻﻋﺘﺒﺎﺭﻴـﺔ‪،‬‬

‫ﺍﻟﺫﻴﻥ ﻻ ﻴﺭﻭﻥ ﻤﺴﺎﺀﻟﺔ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻻﻋﺘﺒﺎﺭﻴﺔ ﺠﻨﺎﺌﻴﹰﺎ ‪ ،‬ﻭﺃﺼﺤﺎﺏ ﺍﻟﻨﻅﺭﻴـﺔ ﺍﻟﺤﻘﻴﻘﻴـﺔ‬

‫ﺍﻟﺫﻴﻥ ﻴﺭﻭﻥ ﻤﺴﺎﺀﻟﺔ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻻﻋﺘﺒﺎﺭﻴﺔ ﺠﻨﺎﺌﻴﹰﺎ ‪ ،‬ﻭﻤﺎ ﻗﺭﺭﻩ ﺍﻟـﺩﻜﺘﻭﺭ ﺃﺤﻤـﺩ ﻓـﻲ‬ ‫)‪(1‬‬

‫ﺼﻔﺤﺔ )‪ (151‬ﻤﻥ ﺃﻥ ﻜﺜﻴﺭﹰﺍ‬

‫ﻤﻥ ﺍﻟﻘﻭﺍﻨﻴﻥ ﻻ ﺘﺴﻠﻡ ﺍﺒﺘـﺩﺍﺀ ﺒﻤﺴـﺌﻭﻟﻴﺔ ﺍﻟﺸـﺨﺹ‬

‫ﺍﻻﻋﺘﺒﺎﺭﻱ ﺍﻟﺠﻨﺎﺌﻴﺔ ﻟﻤﺎ ﻴﺸﺘﺭﻁ ﻓﻲ ﺍﻟﻤﺴﺌﻭﻟﻴﺔ ﺍﻟﺠﻨﺎﺌﻴﺔ ﻤـﻥ ﺘـﻭﺍﻓﺭ ﻋﻨﺼـﺭ ﺍﻟﻨﻴـﺔ‬

‫ﺍﻹﺠﺭﺍﻤﻴﺔ ‪ Mens Rea‬ﻭﻗﺩ ﻴﺼﻌﺏ ﺘﻭﺍﻓﺭ ﻫﺫﺍ ﺍﻟﻌﻨﺼﺭ ﻓﻲ ﺍﻟﺸﺨﺹ ﺍﻻﻋﺘﺒﺎﺭﻱ ‪.‬‬

‫ﻭﺒﻤﺎ ﺃﻥ ﺃﺼﺤﺎﺏ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻻﻋﺘﺒﺎﺭﻴﺔ ﺃﻨﻔﺴﻬﻡ ﻗﺩ ﺍﺨﺘﻠﻔﻭﺍ ﻓﻴﻤﺎ ﺒﻴﻨﻬﻡ ﻓﻲ‬

‫ﻤﺴﺌﻭﻟﻴﺘﻬﺎ ﺍﻟﺠﻨﺎﺌﻴﺔ‪ ،‬ﻭﺒﻤﺎ ﺃﻥ ﺍﺨﺘﻼﻓﻬﻡ ﻫﺫﺍ ﻴﻌﺘﻤﺩ ﻋﻠﻰ ﻋﻘﻭﻟﻬﻡ ﺍﻟﻤﺠﺭﺩﺓ ﺍﻟﺘﻲ‬

‫ﻻ‬

‫ﻴﺴﻨﺩﻫﺎ ﺸﺭﻉ ‪ ،‬ﻭﺒﻤﺎ ﺃﻥ ﺍﻟﻔﻘﻬﺎﺀ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻗﺩ ﺍﻋﺘﺭﻓﻭﺍ ﺒﻤﺒﺩﺃ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻻﻋﺘﺒﺎﺭﻴﺔ‬ ‫ﻭﺃﻋﻁﻭﻫﺎ ﻤﻥ ﺍﻟﺼﻼﺤﻴﺎﺕ ﻜل ﻤﺎ ﻻ ﻴﺘﻌﺎﺭﺽ ﻤﻊ ﺍﻟﺸﺭﻴﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ ‪ ،‬ﻓﺈﻥ ﺍﻟﻭﺍﺠﺏ‬

‫ﻋﻠﻴﻬﻡ ﺃﻥ ﻴﻌﺭﻀﻭﺍ ﻫﺫﻩ ﺍﻟﻤﺴﺄﻟﺔ ﺍﻟﻤﺨﺘﻠﻑ ﻓﻴﻬﺎ ﻋﻠﻰ ﺍﻟﺸﺭﻴﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ ‪ ،‬ﻭﻗﺩ ﻓﻌﻠﻭﺍ ‪،‬‬

‫ﻭﺜﺒﺕ ﻟﻬﻡ ﺼﺤﺔ ﺭﺃﻱ ﺍﻷﻜﺜﺭﻴﺔ ﺍﻟﺘﻲ‬

‫ﻻ ﺘﺴﻠﻡ ﺒﻤﺴﺌﻭﻟﻴﺔ ﺍﻟﺸﺨﺹ ﺍﻻﻋﺘﺒﺎﺭﻱ ﺠﻨﺎﺌﻴ ﹰﺎ‬

‫ﻭﺍﺘﻔﺎﻗﻪ ﻤﻊ ﻨﺼﻭﺹ ﺍﻟﻘﺭﺁﻥ ﻭﺍﻟﺴﻨﺔ ‪ ،‬ﻭﺃﻥ ﺍﻟﺭﺃﻱ ﺍﻵﺨﺭ ﻴﺘﻌﺎﺭﺽ ﻤﻊ ﻫﺫﻩ ﺍﻟﻨﺼﻭﺹ‬

‫ﻼ ﻟﻠﻤﺴﺌﻭﻟﻴﺔ ﺍﻟﺠﻨﺎﺌﻴﺔ ‪.‬‬ ‫‪ ،‬ﻭﺇﺠﻤﺎﻉ ﺍﻟﻔﻘﻬﺎﺀ ﻋﻠﻰ ﺃﻥ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻻﻋﺘﺒﺎﺭﻴﺔ ﻟﻴﺴﺕ ﺃﻫ ﹰ‬ ‫)‪(1‬‬

‫ﺫﻜﺭ ﺍﻟﻘﺎﻀﻲ ﺃﺤﻤﺩ ﻓﻲ ﻜﺘﺎﺒﻪ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻻﻋﺘﺒﺎﺭﻴﺔ ﺹ ‪" 103‬ﺃﻥ ﺃﻜﺜﺭ ﺍﻟﺸﺭﺍﺌﻊ ﺘﺭﻓﺽ ﻗﺒﻭل‬ ‫ﻤﺒﺩﺃ ﻤﺴﺌﻭﻟﻴﺔ ﺍﻟﺸﺨﺹ ﺍﻻﻋﺘﺒﺎﺭﻱ ﺍﻟﺠﻨﺎﺌﻴﺔ ﻋﻥ ﺃﻓﻌﺎل ﻤﻤﺜﻠﻴﻪ ‪ ،‬ﻷﻥ ﻓﻲ ﺘﺤﻤﻴﻠﻪ ﻟﻬﺎ ﺨﺭﻗﺎ ﻟﻤﺒﺩﺃ‬ ‫ﺸﺨﺼﻴﺔ ﺍﻟﻌﻘﻭﺒﺔ"‪.‬‬

‫ﺃﺴﻠﻤﺔ ﺍﻟﻌﻠﻭﻡ ﺍﻹﻨﺴﺎﻨﻴﺔ ‪ :‬ﺍﻻﺴﺘﺭﺍﺘﻴﺠﻴﺎﺕ ﻭﺍﻷﺴﺎﻟﻴﺏ‬

‫ﻤﺅﺘﻤﺭ ﺃﺴﻠﻤﺔ ﺍﻟﻌﻠﻭﻡ ﺍﻹﻨﺴﺎﻨﻴﺔ‬ ‫ﺍﻻﺴﺘﺭﺍﺘﻴﺠﻴﺎﺕ ﻭﺍﻷﺴﺎﻟﻴﺏ‬

‫ﺩ‪ .‬ﻤﺤﻤﻭﺩ ﻗﻠﻨﺩﺭ‬

‫‪ .‬ﻤﺤﻤﻭ ﻠ ﺭ‬

‫*‬

‫ﻋﻘﺩﺕ ﻜﻠﻴﺔ ﻤﻌﺎﺭﻑ ﺍﻟﻭﺤﻲ ﻭﺍﻟﻌﻠﻭﻡ ﺍﻹﻨﺴﺎﻨﻴﺔ ﺒﺎﻟﺠﺎﻤﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻟﻌﺎﻟﻤﻴﺔ‬

‫ﻤﺅﺘﻤﺭ ﺃﺴﻠﻤﺔ ﺍﻟﻌﻠﻭﻡ ﺍﻹﻨﺴﺎﻨﻴﺔ ﺒﻤﺒﻨﻰ ﺍﻟﺠﺎﻤﻌﺔ ﺒﻜﻭﺍﻻ ﻟﻤﺒﻭﺭ ﻓﻲ ﺍﻟﻔﺘﺭﺓ ﻤﻥ ﺍﻟﺭﺍﺒﻊ ﺇﻟﻰ‬

‫ﺍﻟﺴﺎﺩﺱ ﻤﻥ ﺃﻏﺴﻁﺱ ‪ ، 2000‬ﺘﺤﺕ ﺸﻌﺎﺭ "ﺃﺴﻠﻤﺔ ﺍﻟﻌﻠﻭﻡ ﺍﻹﻨﺴﺎﻨﻴﺔ ‪ :‬ﺍﻻﺴﺘﺭﺍﺘﻴﺠﻴﺎﺕ‬

‫ﻭﺍﻷﺴﺎﻟﻴﺏ"‪ .‬ﻓﻲ ﻫﺫﺍ ﺍﻟﺘﻘﺭﻴﺭ ﻨﻘﺩﻡ ﻤﻠﺨﺼﹰﺎ ﻟﻤﺎ ﻗﺩﻡ ﻤﻥ ﺃﻭﺭﺍﻕ ﻭﻤﺎ ﺠﺭﻯ ﻤﻥ ﻤﻨﺎﻗﺸﺎﺕ‬

‫ﻓﻲ ﺍﻟﻤﺅﺘﻤﺭ ﺍﻟﺫﻱ ﺍﺴﺘﻤﺭ ﻟﺜﻼﺜﺔ ﺃﻴﺎﻡ‪.‬‬

‫ﺒﺩﺃﺕ ﺠﻠﺴﺎﺕ ﺍﻟﻤﺅﺘﻤﺭ ﺒﻜﻠﻤﺔ ﺍﻓﺘﺘﺎﺤﻴﺔ ﻟﻌﻤﻴﺩ ﺍﻟﻜﻠﻴﺔ ‪ ،‬ﺍﻟﺒﺭﻭﻓﻴﺴﻭﺭ ﻤﺤﻤﺩ ﻋﺭﻴﺱ‬

‫ﻋﺜﻤﺎﻥ ﻭﺍﻟﺫﻱ ﻗﺩﻡ ﻋﺭﻀﹰﺎ ﺘﺎﺭﻴﺨﻴﹰﺎ ﻤﻭﺠﺯﹰﺍ ﻟﺘﻁﻭﺭ ﻜﻠﻴﺔ ﻤﻌـﺎﺭﻑ ﺍﻟـﻭﺤﻲ ﻭﺍﻟﻌﻠـﻭﻡ‬

‫ﺍﻹﻨﺴﺎﻨﻴﺔ ﻤﻨﺫ ﺃﻥ ﻜﺎﻨﺕ ﻤﺭﻜﺯﹰﺍ ﺼﻐﻴﺭﹰﺍ ﻟﻠﺩﺭﺍﺴﺎﺕ ﺍﻟﺩﻴﻨﻴﺔ ﻓﻲ ﻋﺎﻡ ‪1983‬ﻡ ‪ .‬ﻜﻤﺎ ﻗـﺩﻡ‬ ‫ﻋﺭﻀﹰﺎ ﺘﺎﺭﻴﺨﻴﹰﺎ ﻟﺘﻁﻭﺭ ﻓﻜﺭﺓ ﺍﻟﺘﺄﺼﻴل ﻭﺍﻷﺴﻠﻤﺔ ‪ ،‬ﻓﺫﻜﺭ ﺃﻥ ﺍﻟﺭﺅﻴﺔ ﺍﻟﺘﻘﻠﻴﺩﻴـﺔ ﻜﺎﻨـﺕ‬

‫ﺘﻘﻭﻡ ﻋﻠﻰ ﺃﻥ ﺍﻷﺴﺎﺘﺫﺓ ﻭﺍﻟﻁﻼﺏ ﺍﻟﻤﺘﺨﺼـﺼﻴﻥ ﻓﻲ ﻤﺠﺎل ﺍﻟﻌﻠﻭﻡ ﺍﻟﺩﻴﻨﻴﺔ ﻴﻨﺒﻐﻲ ﻋﻠﻴﻬﻡ‬

‫ﺃﻥ ﻴﺭﻜﺯﻭﺍ ﻋﻠﻰ ﺘﺨﺼـﺼﺎﺘﻬﻡ ﺍﻟﺩﻴﻨﻴﺔ ﻤﻊ ﺍﻻﻫﺘﻤﺎﻡ ﺒﺎﻟﻠﻐﺔ ﺍﻟﻌﺭﺒﻴﺔ ‪ ،‬ﺒﻴﻨﻤﺎ ﺘﻘﻭﻡ ﺍﻟﻨﻅﺭﺓ‬ ‫ﺍﻟﺘﻘﻠﻴﺩﻴﺔ ﻓﻲ ﻤﺠﺎل ﺍﻟﻌﻠﻭﻡ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻋﻠﻰ ﻭﺠﻭﺏ ﺃﻥ ﻴﺘﺨﺼﺹ ﻁﻼﺏ ﺍﻟﻌﻠﻭﻡ ﺍﻹﻨﺴﺎﻨﻴﺔ‬ ‫ﺒﻌﻴﺩﹰﺍ ﻋﻥ ﻋﻠﻭﻡ ﺍﻟﺩﻴﻥ‪ .‬ﻭﻗﺎل ﺍﻟﺒﺭﻭﻓﻴﺴﻭﺭ ﻋﺭﻴﺱ ﺇﻥ ﺍﻟﻨﻅﺭﺓ ﺍﻟﺤﺩﻴﺜﺔ ﻟﺘﻜﺎﻤل ﺍﻟﻔـﺭﻋﻴﻥ‬ ‫ﺘﻘﻭﻡ ﻋﻠﻰ ﺤﻘﻴﻘﺔ ﺃﻥ ﺍﻟﻌﻠﻭﻡ ﺫﺍﺕ ﺍﻟﺼﻠﺔ ﺒﺎﻹﻨﺴﺎﻥ ﻴﻤﻜﻥ ﺃﻥ ﺘﺄﺨﺫ ﺒﻌﺩﹰﺍ ﺩﻴﻨﻴـﹰﺎ ﺃﻴﻀـﹰﺎ ‪،‬‬ ‫ﻭﺃﺸﺎﺭ ﻓﻲ ﻫﺫﺍ ﺍﻟﺼﺩﺩ ﺇﻟﻰ ﺍﻟﻌـﻼﻤﺔ ﺍﻟﻤﺴﻠﻡ ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﺒﻥ ﺨـﻠﺩﻭﻥ ﻭﺩﻭﺭﻩ ﻓـﻲ‬

‫ﻼ ﺒﻪ ﻋﻠﻰ ﺃﻥ ﻋﻠﻭﻡ ﺍﻟﺤﻴﺎﺓ ﻴﻤﻜﻥ ﺃﻥ ﺘﺴﻬﻡ ﻓﻲ ﺤـل‬ ‫ﺭﺒﻁ ﻋﻠﻭﻡ ﺍﻟﺤﻴﺎﺓ ﺒﻌﻠﻭﻡ ﺍﻟﺩﻴﻥ ﻤﺩﻟ ﹰ‬ ‫ﻤﺸﺎﻜل ﺍﻷﻤﺔ ﺇﺫﺍ ﻤﺎ ﺃﻀﻴﻑ ﺇﻟﻴﻬﺎ ﻫﺫﺍ ﺍﻟﺒﻌﺩ ﺍﻟﺩﻴﻨﻲ ‪ .‬ﻭﺭﻜﺯ ﻋﻤﻴـﺩ ﺍﻟﻜﻠﻴـﺔ ﻋﻠـﻰ ﺃﻥ‬

‫ﺍﻟﻤﻌﻠﻤﻴﻥ ﻴﻤﻜﻥ ﺃﻥ ﻴﺼﺒﺤﻭﺍ ﻋﻭﺍﻤل ﻟﻠﺘﻐﻴﻴﺭ ﻭﺍﻟﻨﻬﻭﺽ ﺒﺎﻷﻤﺔ ﺇﺫﺍ ﻤﺎ ﺃﻟﻤّﻭﺍ ﺒﺩﻴﻨﻬﻡ ﺇﻟﻤﺎﻤﹰﺎ‬ ‫ﺼﺤﻴﺤﹰﺎ ﻭﺘﺨﺼﺼﻭﺍ ﻓﻲ ﺍﻟﻤﺠﺎﻟﻴﻥ ‪ ،‬ﻤﺠﺎل ﻋﻠﻭﻡ ﺍﻟﺤﻴﺎﺓ ﻭﻋﻠﻭﻡ ﺍﻟﺩﻴﻥ‪.‬‬

‫*‬

‫ﺃﺴﺘﺎﺫ ﻤﺸﺎﺭﻙ‪ -‬ﻗﺴﻡ ﺍﻻﺘﺼﺎل ‪ -‬ﻜﻠﻴﺔ ﻤﻌﺎﺭﻑ ﺍﻟﻭﺤﻲ ﻭﺍﻟﻌﻠﻭﻡ ﺍﻹﻨﺴﺎﻨﻴﺔ ‪ -‬ﺍﻟﺠﺎﻤﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ‬ ‫ﺍﻟﻌﺎﻟﻤﻴﺔ ‪ -‬ﻤﺎﻟﻴﺯﻴﺎ‪.‬‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪2001, (1‬ﻡ‪1422/‬ﻫـ‬

‫ﺘﻘﺎﺭﻴﺭ ﻭﻤﺭﺍﺠﻌﺎﺕ‬

‫ﻼ‬ ‫ﻭﻓﺼل ﺍﻟﺒﺭﻭﻓﻴﺴﻭﺭ ﻋﺭﻴﺱ ﻓﻲ ﺍﻟﻨﻭﺍﺤﻲ ﻭﺍﻟﺠﻭﺍﻨﺏ ﺍﻟﺘﻲ ﻴﻤﻜﻥ ﺃﻥ ﺘﺸﻜل ﺘﺩﺍﺨ ﹰ‬

‫ﺇﻴﺠﺎﺒﻴﹰﺎ ﺒﻴﻥ ﺍﻟﻌﻠﻭﻡ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻭﺍﻟﻌﻠﻭﻡ ﺍﻟﺩﻴﻨﻴﺔ ﻓﻲ ﺴﺒﻴل ﺘﻌﺎﻭﻨﻬﻤﺎ ﻟﺤل ﻤﺸﺎﻜل ﺍﻷﻤﺔ‬ ‫ﺍﻹﺴﻼﻤﻴﺔ‪ .‬ﻓﺩﺭﺍﺴﺎﺕ ﻋﻠﻡ ﺍﻻﺠﺘﻤﺎﻉ ﻴﻤﻜﻥ ﺃﻥ ﺘﺭﻜﺯ ﻋﻠﻰ ﻗﻀﺎﻴﺎ ﺍﻟﺠﻤﺎﻋﺔ ﺍﻹﺴﻼﻤﻴﺔ‬ ‫ﻭﻤﺸﺎﻜﻠﻬﺎ ‪ ،‬ﻭﻗﻀﺎﻴﺎ ﻜﻘﻀﺎﻴﺎ ﺍﻟﺒﻴﺌﺔ ﻴﻤﻜﻥ ﺃﻥ ﺘﺩﺭﺱ ﻤﻥ ﻤﻨﻅﻭﺭ ﺩﻴﻨﻲ ﺇﺴﻼﻤﻲ ‪ ،‬ﺒﻴﻨﻤﺎ‬

‫ﻴﻤﻜﻥ ﺃﻥ ﺘﺭﺒﻁ ﺍﻟﻘﻀﺎﻴﺎ ﺍﻟﺴﻴﺎﺴﻴﺔ ﻭﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﺒﺄﺒﻌﺎﺩﻫﺎ ﺍﻟﻤﺨﺘﻠﻔﺔ ﺒﺎﻟﻭﺍﻗﻊ ﺍﻹﺴﻼﻤﻲ‬

‫ﻓﻘﻀﻴﺔ ﻜﻘﻀﻴﺔ ﺍﻟﺘﺼﻭﻑ ﺍﻹﺴﻼﻤﻲ ﻴﻤﻜﻥ ﺃﻥ ﺘﺩﺭﺱ ﻭﺘﺤﻠل ﻤﻥ ﻤﻨﻅﻭﺭ ﺍﺠﺘﻤﺎﻋﻲ‬ ‫ﻭﻨﻔﺴﻲ ﻴﺠﻌﻠﻬﺎ ﺼﺎﻟﺤﺔ ﻭﻤﻨﺎﺴﺒﺔ ﻟﻠﻔﻬﻡ ﻭﺍﻻﻗﺘﻨﺎﻉ ﺒﻬﺎ ﻓﻲ ﻋﺎﻟﻡ ﺍﻟﻴﻭﻡ‪.‬‬

‫ﻼ ﻟﻠﻨﻬـﻭﺽ ﺒـﺄﻤﺭ‬ ‫ﻭﺃﻜﺩ ﺍﻟﺒﺭﻭﻓﻴﺴﻭﺭ ﻋﺭﻴﺱ ﺃﻫﻤﻴﺔ ﺘﻬﻴﺌﺔ ﺍﻟﻤﻌﻠﻤﻴﻥ ﻟﻴﻜﻭﻨﻭﺍ ﺃﻫ ﹰ‬

‫ﺃﺴﻠﻤﺔ ﺍﻟﻤﻌﺎﺭﻑ ﻭﺍﻟﻌﻠﻭﻡ ‪ ،‬ﻭﻗﺎل ﺇﻥ ﻜﻠﻴﺔ ﻤﻌﺎﺭﻑ ﺍﻟﻭﺤﻲ ﺒﺎﻟﺠﺎﻤﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻟﻌﺎﻟﻤﻴﺔ‬

‫ﺤﺭﺼﺕ ﻋﻠﻰ ﻫﺫﺍ ﺍﻷﻤﺭ ﻤﻥ ﺨﻼل ﺍﻟﺘﺩﺭﻴﺏ ﻭﺍﻟﺘﺄﻫﻴل ﺍﻟﺫﻱ ﺍﻨﺘﻅﻡ ﻓﻲ ﻤﺠﺎل ﺍﻟﺘﻜﺎﻤـل‬ ‫ﺒﻴﻥ ﻋﻠﻭﻡ ﺍﻟﻭﺤﻲ ﻭﺍﻟﻌﻠﻭﻡ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻭﺍﻟﺫﻱ ﺘﻤﺜﻠﻪ ﺍﻵﻥ ﺩﻭﺭﺘﺎ ﺩﺒﻠـﻭﻡ ﻋﻠـﻭﻡ ﺍﻟـﻭﺤﻲ‬

‫ﻷﺴﺎﺘﺫﺓ ﺍﻟﻌﻠﻭﻡ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻭﺩﺒﻠﻭﻡ ﺍﻟﻌﻠﻭﻡ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻷﺴﺎﺘﺫﺓ ﻋﻠﻭﻡ ﺍﻟﻭﺤﻲ ‪ ،‬ﻭﻫﻤﺎ ﺩﻭﺭﺘﺎﻥ‬

‫ﺘﻌﻘﺩﺍﻥ ﺴﻨﻭﻴﹰﺎ ﺒﺎﻟﺘﺯﺍﻤﻥ ﻭﻴﻨﺘﺴﺏ ﺇﻟﻴﻬﻤﺎ ﺃﺴﺎﺘﺫﺓ ﺍﻟﺘﺨﺼﺹ ﺍﻟﻤﻘﺎﺒل ‪ ،‬ﺇﺫ ﻴﻨﺘﺴﺏ ﺃﺴـﺎﺘﺫﺓ‬

‫ﺍﻟﻌﻠﻭﻡ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻟﺩﻭﺭﺓ ﺩﺒﻠﻭﻡ ﻋﻠﻭﻡ ﺍﻟﻭﺤﻲ ﻤﺜﻼﹰ‪ ،‬ﺒﻴﻨﻤﺎ ﻴﻘﻭﻡ ﺃﺴﺎﺘﺫﺓ ﻤﻥ ﻗﺴـﻡ ﺍﻟﻌﻠـﻭﻡ‬

‫ﺍﻹﻨﺴﺎﻨﻴﺔ ﺒﺘﺩﺭﻴﺱ ﺃﺴﺎﺘﺫﺓ ﻤﻌﺎﺭﻑ ﺍﻟﻭﺤﻲ ﻓﻲ ﺩﻭﺭﺓ ﺍﻟﻌﻠﻭﻡ ﺍﻹﻨﺴﺎﻨﻴﺔ ‪.‬‬ ‫ﺍ‬

‫ﻠﻤ ﻟﻤﺎ ﺍ ﻭﻟﻤﻥ‬

‫ﺒﺩﺃﺕ ﺠﻠﺴﺔ ﺍﻟﻌﻤل ﺍﻷﻭﻟﻰ ﻟﻤﺅﺘﻤﺭ ﺍﻷﺴﻠﻤﺔ ﺒﻭﺭﻗﺔ ﺸﻔﻬﻴﺔ ﻟﻠﺒﺭﻭﻓﻴﺴﻭﺭ ﻤﺤﻤـﻭﺩ‬

‫ﺃﻴﻭﺏ‪ ،‬ﻤﻥ ﺠﺎﻤﻌﺔ ﺘﻤﺒل ﺒﺒﻨﺴﻠﻔﺎﻨﻴﺎ ﺒﺎﻟﻭﻻﻴـﺎﺕ ﺍﻷﻤﺭﻴﻜﻴـﺔ ﺍﻟﻤﺘﺤـﺩﺓ ‪ .‬ﻭﻗـﺩ ﺭﻜـﺯ‬ ‫ﺍﻟﺒﺭﻭﻓﻴﺴﻭﺭ ﺃﻴﻭﺏ ﻋﻠﻰ ﻀﺭﻭﺭﺓ ﺍﻟﺴﻌﻲ ﺇﻟﻰ ﻭﻀﻊ ﺍﻟﻌﻠﻡ ﺍﻟﻐﺭﺒﻲ ﻓﻲ ﺨﺩﻤﺔ ﺍﻹﺴـﻼﻡ‬

‫ﻭﺍﻟﻤﺴﻠﻤﻴﻥ ‪ ،‬ﻭﻗﺎل ﺇﻨﻨﺎ ﻴﻨﺒﻐﻲ ﺃﻥ ﻨﺄﺨﺫ ﻤﻥ ﻋﻠﻭﻡ ﺍﻟﻐﺭﺏ ﺩﻭﻥ ﺃﻥ ﻨﺒﺨﺱ ﺍﻟﻐﺭﺏ ﺃﺸﻴﺎﺀﻩ‬

‫ﻭﺩﻭﻥ ﺃﻥ ﻨﻘﻠل ﻤﻥ ﺸﺄﻥ ﺇﻨﺠﺎﺯﻩ ﻓﻲ ﻤﺠﺎل ﺍﻟﺒﺤﺙ ﺍﻟﻌﻠﻤﻲ ﻭﺍﻻﻜﺘﺸـﺎﻑ ﻭﺍﻻﺨﺘـﺭﺍﻉ‪.‬‬ ‫ﻭﻗﺎل ﺍﻟﺒﺭﻭﻓﻴﺴﻭﺭ ﺃﻴﻭﺏ ﺇﻨﻪ ﻴﻨﺒﻐﻲ ﻋﻠـﻰ ﺍﻟﻤﺴـﻠﻤﻴﻥ ﺃﻥ ﻴﺴـﺘﻨﺩﻭﺍ ﻋﻠـﻰ ﻗﺎﻋـﺩﺓ‬

‫ﺍﻹﻨﺠﺎﺯﺍﺕ ﺍﻟﻐﺭﺒﻴﺔ ﺩﻭﻥ ﺤﺭﺝ ﺃﻭ ﺘﺭﺩﺩ ‪ ،‬ﻭﻋﻠﻴﻬﻡ ﺃﻥ ﻴﺄﺨﺫﻭﺍ ﻤﻤﺎ ﺤﻘﻘﻪ ﺍﻟﻐـﺭﺏ ﻤـﺎ‬

‫ﻴﻘﻭﻯ ﺩﻴﻨﻬﻡ ﻭﻴﻌﻠﻰ ﻤﻥ ﺸﺄﻥ ﺍﻷﻤﺔ ﺍﻹﺴﻼﻤﻴﺔ ‪ .‬ﻭﻗﺎل ﺇﻨﻪ ﻴﻨﻁﻠﻕ ﻓﻲ ﺤﺩﻴﺜﻪ ﻫﺫﺍ ﻤـﻥ‬

‫ﺃﺴﻠﻤﺔ ﺍﻟﻌﻠﻭﻡ ﺍﻹﻨﺴﺎﻨﻴﺔ ‪ :‬ﺍﻻﺴﺘﺭﺍﺘﻴﺠﻴﺎﺕ ﻭﺍﻷﺴﺎﻟﻴﺏ‬

‫ﺩ‪ .‬ﻤﺤﻤﻭﺩ ﻗﻠﻨﺩﺭ‬

‫ﺤﺭﺹ ﺃﻜﻴﺩ ﻋﻠﻰ ﻤﺴﺘﻘﺒل ﺍﻟﻨﻬﻀﺔ ﺒﺎﻟﻤﺴﻠﻤﻴﻥ ﻓـﻲ ﺍﺴـﺘﻨﺎﺩ ﻋﻠـﻰ ﺍﻟﺘﻘـﺩﻡ ﺍﻟﻌﻠﻤـﻲ‬ ‫ﻭﺍﻟﺤﻀﺎﺭﻱ ﺍﻟﺫﻱ ﻴﺸﻬﺩﻩ ﺍﻟﻌﻠﻡ ﻜﻠﻪ‪.‬‬

‫ﻭﻗﺎل ﺍﻟﺒﺭﻭﻓﻴﺴﻭﺭ ﺃﻴﻭﺏ ﺇﻥ ﺍﻟﻐﺭﺏ ﻟﻪ ﻤﻨﺎﻫﺞ ﺒﺤﺙ ﺠﻴﺩﺓ ﻭﺃﺴﺎﻟﻴﺏ ﻟﻠﻘﻴﺎﺱ‬

‫ﻭﺍﻟﺘﻘﻭﻴﻡ ﻴﻤﻜﻥ ﺃﻥ ﺘﻌﻴﻥ ﺍﻟﻤﺴﻠﻤﻴﻥ‪ ،‬ﻓﻠﻤﺎﺫﺍ ﻴﺭﻴﺩ ﺍﻟﻤﺴﻠﻤﻭﻥ ﺘﺠﺎﻭﺯ ﻤﺎ ﻫﻭ ﻤﻔﻴﺩ ﻭﺠﻴﺩ ﻓﻲ‬

‫ﺍﻟﻐﺭﺏ ﻭﻗﺎل ﺃﻴﻭﺏ ﺇﻨﻪ ﻻ ﻴﻌﺘﻘﺩ ﺃﻨﻪ ﻴﻤﻜﻥ ﻟﻨﺎ ﻜﻤﺴﻠﻤﻴﻥ ﺃﻥ ﻨﺅﺴﻠﻡ ﺍﻟﻌﻠﻭﻡ ﺍﻟﻐﺭﺒﻴﺔ ‪،‬‬

‫ﻜﻌﻠﻡ ﺍﻟﻨﻔﺱ ﻤﺜﻼﹰ‪ ،‬ﻓﻘﺩ ﺃﺭﺴﻰ ﻫﺫﺍ ﺍﻟﻌﻠﻡ ﻗﻭﺍﻋﺩﻩ ﺍﻟﻌﻠﻤﻴﺔ ﻭﻟﻴﺱ ﻫﻨﺎﻙ ﻤﺎ ﻴﻤﻜﻥ ﺃﻥ ﻨﻔﻌﻠﻪ‬ ‫ﻤﻥ ﺃﺠل ﺃﺴﻠﻤﺔ ﺍﻟﻨﻅﺭﻴﺎﺕ ﺍﻟﺘﻲ ﺘﻡ ﻭﻀﻌﻬﺎ ﻓﻴﻪ ‪ ،‬ﻭﻗﺎل ﺇﻨﻨﺎ ﻟﻥ ﻨﺴﺘﻔﻴﺩ ﺸﻴﺌﹰﺎ ﻜﻤﺴﻠﻤﻴﻥ‬ ‫ﻼ‪.‬‬ ‫ﻤﻥ ﻤﺤﺎﻭﻟﺔ ﺃﺴﻠﻤﺔ ﻓﺭﻭﻴﺩ ﻤﺜ ﹰ‬

‫ﺘﺎﺭﻴ ﺤﺭﻜ ﺃ ﻠﻤ ﺍﻟﻌﻠﻭﻡ ﺍ‬

‫ﺎﻴ‬

‫ﻓﻲ ﺍﻟﺠﻠﺴﺔ ﺍﻷﻭﻟﻰ ﺃﻴﻀﹰﺎ ﻗﺩﻡ ﺍﻷﺴـﺘﺎﺫ ﺍﻟـﺩﻜﺘﻭﺭ ﻋﺒﺩ ﺍﻟﺭﺸﻴﺩ ﻤﻭﺘﻴﻥ ﻋﺭﻀـﹰﺎ‬

‫ﻟﺘﻁﻭﺭ ﺤﺭﻜﺔ ﻭﻓﻜﺭ ﺃﺴﻠﻤﺔ ﺍﻟﻤﻌﺭﻓﺔ ﻤﺴﺘﻌﺭﻀﹰﺎ ﻟﻬﺎ ﻤﻨـﺫ ﺠﻬـﻭﺩ ﺍﻟﺸـﻬﻴﺩ ﺍﻟﻤﺭﺤـﻭﻡ‬ ‫ﺇﺴﻤﺎﻋﻴل ﺍﻟﻔﺎﺭﻭﻗﻲ ﻭﻏﻴﺭﻩ ﻤﻥ ﺍﻟﻤﻨﻅﺭﻴﻥ ﻓﻲ ﻤﺠﺎل ﺍﻷﺴﻠﻤﺔ‪.‬‬

‫ﻭﻗﺩﻡ ﺒﺭﻭﻓﻴﺴﻭﺭ ﻤﻭﺘﻴﻥ ﺘﻌﺭﻴﻑ ﺍﻟﻔﺎﺭﻭﻗﻲ ﻟﻤﻔﻬﻭﻡ ﺃﺴﻠﻤﺔ ﺍﻟﻌﻠﻭﻡ ﺤﻴﺙ ﻴﻌﺭّﻓﻬﺎ‬

‫ﺒﺄﻨﻬﺎ "ﺇﻋﺎﺩﺓ ﺼﻴﺎﻏﺔ ﺍﻟﻤﻌﺭﻓﺔ ﻜﻤﺎ ﺘﺘﻨﺎﺴﺏ ﻭﺍﻹﺴـﻼﻡ"‪ .‬ﻭﻗﺎل ﺇﻥ ﺍﻟﻐـﺭﺽ ﺍﻟﻨـﻬﺎﺌﻲ‬

‫ﻤﻥ ﺍﻷﺴﻠﻤﺔ ﻜﺎﻥ ﻫﻭ ﺇﻨﻬﺎﺀ ﺫﻟﻙ ﺍﻻﻨﻔﺼﺎﻡ ﺒﻴﻥ ﻨﻭﻋﻴﻥ ﻤﻥ ﺍﻟﺘﻌﻠﻴﻡ ‪ :‬ﺍﻟﺤﺩﻴﺙ ﺍﻟﻌﻠﻤﺎﻨﻲ ‪،‬‬

‫ﻭﺍﻟﺘﻘﻠﻴﺩﻱ ﺍﻹﺴﻼﻤﻲ ‪ .‬ﻭﻗﺩ ﺤﺩﺩ ﺍﻟﻔﺎﺭﻭﻗﻲ ﻓﻴﻤﺎ ﺒﻌﺩ ﺍﻷﺴﻠﻤﺔ ﺒﺎﻋﺘﺒﺎﺭﻫﺎ ﺇﻜﺴﺎﺏ ﺍﻟﻌﻠـﻭﻡ‬

‫ﺍﻹﻨﺴﺎﻨﻴﺔ ﺒﻌﺩﹰﺍ ﺇﺴﻼﻤﻴﹰﺎ ﻤﻥ ﺨﻼل ﺇﺼﺩﺍﺭ ﺍﻟﻜﺘﺏ ﻭﺍﻟﻤﺭﺍﺠﻊ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻟﻤﻨﺎﺴﺒﺔ ﻟﻬﺎ ‪.‬‬

‫ﻭﺤﺩﺩ ﺍﻟﻔﺎﺭﻭﻗﻲ ﻓﻲ ﻤﺅﻟﻔﻪ ﺍﻟﺸﻬﻴﺭ "ﺃﺴﻠﻤﺔ ﺍﻟﻤﻌﺭﻓﺔ" ‪ ،‬ﺍﻟﻤﺒﺎﺩﺉ ﺍﻟﻌﺎﻤـﺔ ﻭﺨﻁـﺔ‬

‫ﺍﻟﻌﻤل ﺨﻁﻭﺍﺕ ﺘﻨﻔﻴﺫ ﺍﻷﺴﻠﻤﺔ ﺍﻟﺘﻲ ﻴﻤﻜﻥ ﺘﻠﺨﻴﺼﻬﺎ ﻓﻲ ﺃﻨﻬﺎ ﺘﺒﺩﺃ ﺒﺎﻟﺘﻔﻭﻕ ﻭﺍﻟﺘﻤﻜﻥ ﻓـﻲ‬ ‫ﻤﺠﺎل ﺍﻟﻌﻠﻭﻡ ﺍﻟﺤﺩﻴﺜﺔ ‪ ،‬ﺜﻡ ﺘﺘﺠﻪ ﺇﻟﻰ ﺩﺭﺍﺴﺔ ﻭﻨﻘﺩ ﺍﻟﻭﺍﻗﻊ ﻓﻲ ﻜل ﻤﺠﺎل ﻤـﻥ ﻤﺠـﺎﻻﺕ‬

‫ﺍﻟﻌﻠﻭﻡ ﺍﻟﺤﺩﻴﺜﺔ ‪ ،‬ﻭﻜﺫﺍ ﺩﺭﺍﺴﺔ ﻭﻨﻘﺩ ﺍﻟﻭﺍﻗﻊ ﻓﻲ ﺍﻟﻌﻠﻭﻡ ﺍﻹﺴﻼﻤﻴﺔ ‪ .‬ﺜـﻡ ﺘﻌﻤـﺩ ﺠﻬـﻭﺩ‬

‫ﺍﻷﺴﻠﻤﺔ ﺇﻟﻰ ﺍﻟﺒﺤﺙ ﻓﻲ ﻗﻀﺎﻴﺎ ﻭﻤﺸﺎﻜل ﺍﻷﻤﺔ ﻭﺘﺤﺩﻴﺩ ﺃﺒﻌﺎﺩ ﺘﻠﻙ ﺍﻟﻤﺸـﺎﻜل ﻭﺼـﻠﺘﻬﺎ‬ ‫ﺒﻤﺠﺎﻻﺕ ﺍﻟﻌﻠﻭﻡ ﺍﻹﻨﺴﺎﻨﻴﺔ ﺃﻭ ﺍﻟﺩﻴﻨﻴﺔ ؛ ﺜﻡ ﺘﻨﺘﻬﻲ ﺇﻟﻰ ﺇﻋﺎﺩﺓ ﺼﻴﺎﻏﺔ ﺍﻟﻌﻠﻭﻡ ﻤـﻥ ﺒﻌـﺩ‬

‫ﺍﻟﺘﺤﻠﻴل ﻭﺍﻟﺘﺭﻜﻴﺏ ﺍﻟﺨﻼﻕ ﻟﻭﺍﻗﻊ ﺍﻷﻤﺔ ﻭﻤﺸﺎﻜﻠﻬﺎ‪.‬‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪2001, (1‬ﻡ‪1422/‬ﻫـ‬

‫ﺘﻘﺎﺭﻴﺭ ﻭﻤﺭﺍﺠﻌﺎﺕ‬

‫ﻭﺴـﺭﺩ ﺍﻟﺒﺭﻭﻓﻴﺴﻭﺭ ﻤـﻭﺘﻴﻥ ﺘـﻁﻭﺭ ﺍﻟﻔـﻜﺭ ﻓﻲ ﻤﺠـﺎل ﺃﺴﻠﻤﺔ ﺍﻟﻤﻌﺭﻓﺔ ﻓﻲ‬

‫ﺍﺭﺘﺒﺎﻁﻪ ﺒﺎﻟﺠﺎﻤﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻟﻌﺎﻟﻤﻴﺔ ﺒﻤﺎﻟﻴﺯﻴﺎ‪ -‬ﻤﻥ ﺨﻼل ﻤﺩﻴﺭﻫﺎ ﺍﻟﺴـﺎﺒﻕ ﺍﻟـﺩﻜﺘﻭﺭ‬

‫ﻋﺒﺩ ﺍﻟﺤﻤﻴﺩ ﺃﺒﻭ ﺴﻠﻴﻤﺎﻥ‪ -‬ﻤﺒﻴﻨﹰﺎ ﺍﻟﺘﺤﻭﻻﺕ ﺍﻟـﺘﻲ ﺼﺎﺤﺒﺕ ﻓـﻜﺭﺓ ﺍﻷﺴﻠـﻤﺔ ﻤﻥ ﺨﻼل‬

‫ﺘﻁﺒﻴﻘﻬﺎ ﺍﻟﻌﻤﻠﻲ ﻓﻲ ﺍﻟﺠﺎﻤﻌﺔ ﺇﻀﺎﻓﺔ ﺇﻟﻰ ﺘﻁﻭﺭ ﺍﻟﻔﻜﺭﺓ ﻤـﻥ ﺨـﻼل ﺘﻌـﺩﻴل ﺍﻟﻘﻴـﺎﺩﺓ‬ ‫ﺒﺎﺴﺘﺸﻬﺎﺩ ﺍﻟﻔﺎﺭﻭﻗﻲ ﻭﺘﻭﻟﻰ ﺠﺎﺒﺭ ﺍﻟﻌﻠﻭﺍﻨﻲ ﻫﻤﻭﻡ ﺍﻟﺘﺩﺒﻴﺭ ﻷﻤﺭ ﺍﻟﻔﻜﺭﺓ‪.‬‬

‫ﻻ ﻜﺒﻴﺭﹰﺍ ﻗﺩ ﺃﺼﺎﺏ ﺠﻬﻭﺩ ﺍﻟﺘﻁﺒﻴﻕ ﺤﻴﺙ‬ ‫ﻭﺨﻠﺹ ﺍﻟﺒﺭﻭﻓﻴﺴﻭﺭ ﻤﻭﺘﻴﻥ ﺇﻟﻰ ﺃﻥ ﺘﺤﻭ ﹰ‬

‫ﺒﺩﺃ ﻤﻥ ﺃﻓﻜﺎﺭ ﺍﻟﻔﺎﺭﻭﻗﻲ ﺫﺍﺕ ﺍﻟﺒﻌﺩ ﺍﻟﺸﻤﻭﻟﻲ ‪ ،‬ﻭﺍﻨﺘﻬﺕ ﺇﻟﻰ ﺃﻓﻜﺎﺭ ﺃﺒﻲ ﺴﻠﻴﻤﺎﻥ ﺍﻟﻌﻤﻠﻴـﺔ‬

‫ﺍﻟﻤﺘﻤﺜﻠﺔ ﻓﻲ ﺍﻻﻫﺘﻤﺎﻡ ﺒﺎﻟﺘﺭﺠﻤﺔ ﻭﺍﻟﻨﺸﺭ‪ ،‬ﺜﻡ ﺍﻟﺘﺭﻜﻴﺯ ﻋﻠﻰ ﺍﻟﻌﻠﻭﻡ ﺍﻟﺴﻴﺎﺴﻴﺔ ‪ ،‬ﺜﻡ ﺍﻟﺘﺤﻭل‬

‫ﻨﺤﻭ ﺍﻟﻨﺸﺊ ﻭﺍﻷﻁﻔﺎل ﻜﻨﻭﺍﺓ ﻟﺒﻨﺎﺀ ﻗﺎﻋﺩﺓ ﺍﻟﻌﻠﻭﻡ ﺍﻹﻨﺴﺎﻨﻴﺔ ﺫﺍﺕ ﺍﻟﺒﻌﺩ ﺍﻹﺴﻼﻤﻲ ﺍﻟﺭﺍﺴﺦ‬

‫‪.‬‬

‫ﻭﻓﻲ ﺠﻠﺴﺔ ﺍﻟﻌﻤل ﺍﻟﺜﺎﻨﻴﺔ ﻗﺩﻡ ﺍﻷﺴﺘﺎﺫ ﺍﻟﺩﻜﺘﻭﺭ ﻏﻼﻡ ﻨﺒﻲ ﺜﺎﻗﺏ ﻤﻥ ﻜﻠﻴﺔ ﻤﻌﺎﺭﻑ‬

‫ﺍﻟﻭﺤﻲ ﺒﺎﻟﺠﺎﻤﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻭﺭﻗﺔ ﺃﺨﺭﻯ ﺘﻨﺎﻭﻟﺕ ﺒﺎﻟﺴﺭﺩ ﺍﻟﺘـﺎﺭﻴﺨﻲ ﻓﻜـﺭﺓ ﺍﻷﺴـﻠﻤﺔ‬ ‫ﻭﺘﻁﻭﺭﻫﺎ‪ .‬ﺇﺫ ﺘﻨﺎﻭل ﺩﻜﺘﻭﺭ ﻏﻼﻡ ﻓﻲ ﻭﺭﻗﺘﻪ ﺃﺴﻠﻤﺔ ﺍﻟﻤﻌﺭﻓﺔ ﻤﻨﺫ ﻤﺅﺘﻤﺭ ﻤﻜـﺔ ﻋـﺎﻡ‬

‫‪1977‬ﻡ ﺤﻴﺙ ﺃﺭﺴﻰ ﺫﻟﻙ ﺍﻟﻤﺅﺘﻤﺭ ﺍﻟﺒﻌﺩ ﺍﻟﺴﻴﺎﺴﻲ ﻟﻔﻜﺭﺓ ﺍﻷﺴـﻠﻤﺔ ﻤـﻥ ﺨـﻼل ﺩﻭﺭ‬

‫ﺍﻟﻤﺭﺤﻭﻡ ﺍﻟﻤﻠﻙ ﺨﺎﻟﺩ ﺒﻥ ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﻭﻭﻟﻲ ﻋﻬﺩﻩ ﻓﻲ ﺫﻟﻙ ﺍﻟﻭﻗﺕ ﺍﻷﻤﻴﺭ ﻓﻬﺩ ﺒﻥ ﻋﺒـﺩ‬ ‫ﺍﻟﻌﺯﻴﺯ ‪.‬‬

‫ﻭﻗﺩ ﺴﺭﺩﺕ ﻭﺭﻗﺔ ﺍﻟﺩﻜﺘﻭﺭ ﺜﺎﻗﺏ ﺘﻭﺼﻴﺎﺕ ﺫﻟﻙ ﺍﻟﻤﺅﺘﻤﺭ ﺜـﻡ ﻁﺭﺤـﺕ ﺴـﺭﺩﹰﺍ‬

‫ﺘﺎﺭﻴﺨﻴﹰﺎ ﻻﺘﺠﺎﻫﺎﺕ ﺍﻟﺘﻁﺒﻴﻕ ﻟﺘﻠﻙ ﺍﻟﺘﻭﺼﻴﺎﺕ ﻭﻫﻲ ﺘﻭﺼـﻴﺎﺕ ﺍﻤﺘـﺩﺕ ﻤـﻥ ﺇﻨﺸـﺎﺀ‬

‫ﺍﻟﺠﺎﻤﻌﺎﺕ ﺍﻹﺴﻼﻤﻴﺔ ﻭﻭﻀﻊ ﺍﻟﻤﻨﺎﻫﺞ ﺫﺍﺕ ﺍﻟﺒﻌﺩ ﺍﻹﺴﻼﻤﻲ‪ ،‬ﺇﻟﻰ ﺇﻗﺎﻤﺔ ﺍﻟﻤﺭﺍﻜﺯ ﻭﻁﺒﻊ‬

‫ﺍﻟﻤﺭﺍﺠﻊ ﻭﺍﻟﻜﺘﺏ ﻭﺇﺼﺩﺍﺭ ﺍﻟﻤﺠﻼﺕ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺩﻴﻨﻴﺔ ﺍﻹﺴﻼﻤﻴﺔ‪.‬‬

‫ﻭﻗﻭّﻡ ﺍﻟـﺩﻜﺘﻭﺭ ﺜـﺎﻗﺏ ﺍﻟﻤﺠـﻬﻭﺩﺍﺕ ﻓﻲ ﺴﺒـﻴل ﺘﺤﻘﻴﻕ ﺍﻷﺴﻠﻤﺔ ﻤﺒﻴﻨﹰﺎ ﻤﻜﺎﻤﻥ‬

‫ﺍﻹﺨﻔﺎﻕ ﻭﺍﻟﻨـﺠﺎﺡ ‪ ،‬ﻤﺸﻴﺭﹰﺍ ﺇﻟـﻰ ﺍﻟﺠﺎﻤـﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻟﻌﺎﻟﻤﻴﺔ ﺒﺎﻋﺘﺒﺎﺭﻫﺎ ﻭﺍﺤﺩﹰﺍ ﻤﻥ‬ ‫ﺘﻠﻙ ﺍﻟﻨﺠﺎﺤﺎﺕ‪.‬‬

‫ﺃﻤﺎ ﺍﻟﺩﻜﺘﻭﺭ ﺠﻤﻴل ﻓﺎﺭﻭﻗﻲ ﻤﻥ ﻗﺴﻡ ﺍﻟﻌﻠﻭﻡ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ‪ ،‬ﻓﻘﺩ ﺭﻜـﺯﺕ ﻭﺭﻗﺘـﻪ‬

‫ﻋﻠﻰ ﻜﻴﻔﻴﺔ ﺭﺒﻁ ﺍﻟﻌﻠﻭﻡ ﺍﻹﻨﺴﺎﻨﻴﺔ ﺒﺎﻟﻘﺭﺁﻥ ﻭﺘﻘﺩﻴﻡ ﺘﻠﻙ ﺍﻟﻌﻠﻭﻡ ﻤﻥ ﻤﻨﻅﻭﺭ ﻗﺭﺁﻨﻲ‪ .‬ﻭﻗـﺩ‬

‫ﺃﺴﻠﻤﺔ ﺍﻟﻌﻠﻭﻡ ﺍﻹﻨﺴﺎﻨﻴﺔ ‪ :‬ﺍﻻﺴﺘﺭﺍﺘﻴﺠﻴﺎﺕ ﻭﺍﻷﺴﺎﻟﻴﺏ‬

‫ﺩ‪ .‬ﻤﺤﻤﻭﺩ ﻗﻠﻨﺩﺭ‬

‫ﺍﻗﺘﺭﺤﺕ ﺍﻟﻭﺭﻗﺔ ﺍﻟﻨﻅﺭ ﺇﻟﻰ ﻭﺍﻗﻊ ﺍﻟﺤﺭﻜﺔ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺍﻟﺒﺸﺭﻴﺔ ﻨﻅﺭﺓ ﺇﺴـﻼﻤﻴﺔ ﻭﺫﻟـﻙ‬

‫ﺒﺒﻨﺎﺀ ﺃﺴﺎﺴﻴﺎﺘﻬﺎ ﻭﻗﻭﺍﻋﺩﻫﺎ ﻋﻠﻰ ﻗﺎﻋﺩﺓ ﻤﻥ ﺍﻟﻘﺭﺁﻥ‪ .‬ﻭﻴﺸﻴﺭ ﺍﻟـﺩﻜﺘﻭﺭ ﻓـﺎﺭﻭﻗﻲ ﺇﻟـﻰ‬

‫ﺍﻷﺴﻠﻭﺏ ﺍﻹﺴﻼﻤﻲ ﻟﻤﻌﺭﻓﺔ ﺍﻟﺤﻘﻴﻘﺔ ﺤﻴﺙ ﻴﺠﻌل ﺍﻹﺴﻼﻡ ﻤﺒﺩﺃ ﺍﻟﺘﻭﺤﻴﺩ ﺍﻷﺴﺎﺱ ﺍﻟـﺫﻱ‬

‫ﺘﻘﻭﻡ ﻋﻠﻴﻪ ﺤﺭﻜﺔ ﺍﻟﺒﺤﺙ ﻋﻥ ﺍﻟﺤﻘﻴﻘﺔ ‪ ،‬ﺜﻡ ﻴﻨﻅﺭ ﺇﻟﻰ ﺍﻷﺩﻭﺍﺕ ﻭﺍﻟﻤﻔـﺎﻫﻴﻡ ﺍﻷﺴﺎﺴـﻴﺔ‬

‫ﺍﻟﻤﺭﺘﺒﻁﺔ ﺒﺎﻟﺒﺤﺙ ﻋﻥ ﺍﻟﺤﻘﻴﻘﺔ ‪ ،‬ﻓﻴﺠﻌل ﻟﻬﺎ ﺃﺴﺎﺴ ﹰﺎ ﻤﻥ ﺍﻟﻘﺭﺁﻥ‪.‬‬

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‫ﻠﻤ‬

‫ﻴﻥ ﺍﻟﺘﺨ ﻴل ﻭﺍﻟﺘ ﻠﻴل‬

‫ﺒﺩﺃ ﺍﻟﻴﻭﻡ ﺍﻟﺜﺎﻨﻲ ﻤﻥ ﺍﻟﻤﺅﺘﻤﺭ ﺒﺨﻁﺎﺏ ﻟﻸﺴﺘﺎﺫ ﺍﻟﺩﻜﺘﻭﺭ ﻴﻭﺴﻑ ﺤﺴﻴﻥ ‪ ،‬ﻨﺎﺌـﺏ‬

‫ﻋﻤﻴﺩ ﻜﻠﻴﺔ ﻤﻌﺎﺭﻑ ﺍﻟﻭﺤﻲ ﻟﻠﺸﺌﻭﻥ ﺍﻷﻜﺎﺩﻴﻤﻴﺔ ‪ ،‬ﺤﻴﺙ ﻨﺎﻗﺵ ﺍﻟﺩﻜﺘﻭﺭ ﻴﻭﺴـﻑ ﻓﻜـﺭﺓ‬

‫ﻭﻓﻌل ﺍﻷﺴﻠﻤﺔ ‪ ،‬ﻓﻔﺭﻕ ﺒﻴﻥ ﺜﻼﺙ ﺠﻤﺎﻋﺎﺕ ﻓﻲ ﻫﺫﺍ ﺍﻟﺼﺩﺩ ‪.‬‬

‫ﺠﻤﺎﻋﺔ ﺃﻭﻟﻰ ﺘﺭﻯ ﻓﻲ ﺍﻟﻐﺭﺏ ﻭﻓﻲ ﻭﺴﺎﺌﻠﻪ ﻭﺃﺩﻭﺍﺘﻪ ﺍﻟﻔﻜﺭﻴﺔ ﻭﺍﻟﻌﻠﻤﻴﺔ ﻤﺎ ﻴﻨﺒﻐﻲ‬

‫ﺍﻟﺘﻤﺴﻙ ﺒﻪ ﻓﻲ ﺴﺒﻴل ﺍﻟﺘﻘﺩﻡ ؛ ﻭﺠﻤﺎﻋﺔ ﺘﺭﻯ ﻓﻲ ﺭﻓﺽ ﺍﻟﻔﻜﺭ ﺍﻟﻐﺭﺒـﻲ ﻭﻓـﻲ ﻟﻔـﻅ‬

‫ﻼ ﻟﺒﻘﺎﺀ ﺍﻷﻤﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺴﻠﻴﻤﺔ ﻤﻥ ﺍﻟﺘﻀﻌﻀـﻊ ﻭﺍﻟﺘﻔﺘـﺕ‪ .‬ﺃﻤـﺎ‬ ‫ﻭﺴﺎﺌﻠﻪ ﻭﺃﺩﻭﺍﺘﻪ ﺴﺒﻴ ﹰ‬

‫ﺍﻟﺠﻤﺎﻋﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻓﺈﻨﻬﺎ ﺘﻘﻑ ﻤﺎ ﺒﻴﻥ ﻫﺫﻩ ﻭﺘﻠﻙ ‪ ،‬ﺇﺫ ﺘﺭﻯ ﺃﻥ ﻨﺄﺨﺫ ﻤـﻥ ﺃﺩﻭﺍﺕ ﺍﻟﻐـﺭﺏ‬ ‫ﻭﻤﻨﺎﻫﺠﻪ ‪ ،‬ﺜﻡ ﻨﻌﻤﺩ ﺇﻟﻰ ﺘﻨﻘﻴﺔ ﺘﻠﻙ ﺍﻷﺩﻭﺍﺕ ﻭﺍﻟﻤﻨﺎﻫﺞ ﻤﻤﺎ ﻴﻌﺎﺭﺽ ﺍﻟﻭﺍﻗﻊ ﻭﺍﻻﺘﺠـﺎﻩ ؛‬

‫ﻭﻤﻥ ﺜﻡ ﻨﺠﻌل ﻤﻨﻬﺎ ﺃﺩﻭﺍﺕ ﺘﻔﻴﺩ ﺍﻟﺘﻘﺩﻡ ﻭﺍﻟﻨﻬﻀﺔ ﻭﺍﻟﺘﻤﺎﺴﻙ ﺍﻹﺴﻼﻤﻲ ﺍﻟﻤﻨﺸﻭﺩ ‪.‬‬

‫ﻭﻗـﺭﻅ ﺍﻷﺴـﺘﺎﺫ ﺍﻟـﺩﻜﺘﻭﺭ ﻴﻭﺴﻑ ﺤﺴﻴﻥ ﻓﻲ ﺨﻁﺎﺒـﻪ ﻤﺠﻬـﻭﺩﺍﺕ ﺍﻟﻔﺭﻴـﻕ‬

‫ﻼ ﺩﻭﺭ ﺍﻟﺠﻤﺎﻋﺎﺕ ﺍﻟﺘﻲ ﺍﺠﺘﻬﺩﺕ ﻓﻲ ﻫﺫﺍ ﺍﻟﻤﺠﺎل ﻓﻲ ﺭﺤـﺎﺏ ﺍﻟﺠﺎﻤﻌـﺔ‬ ‫ﺍﻟﺜﺎﻟﺙ ‪ ،‬ﻤﻔﺼ ﹰ‬ ‫ﺍﻹﺴﻼﻤﻴﺔ ﺍﻟﻌﺎﻟﻤﻴﺔ ﻤﻨﺫ ﺃﻥ ﻜﺎﻨﺕ ﻤﺭﻜﺯﹰﺍ ﻟﻠـﺩﺭﺍﺴﺎﺕ ﺍﻹﺴـﻼﻤﻴﺔ ﻭﺤﺘـﻰ ﺍﻜﺘﻤﻠـﺕ‬

‫ﻭﻨﻬﻀﺕ ﻜﻠﻴ ﹰﺔ ﻟﻤﻌﺎﺭﻑ ﺍﻟﻭﺤﻲ ﻭﺍﻟﻌﻠﻭﻡ ﺍﻹﻨﺴﺎﻨﻴﺔ‪ .‬ﻭﻗﺩ ﺭﻜـﺯﺕ ﻭﺭﻗــﺔ ﺍﻟـﺩﻜﺘﻭﺭ‬

‫ﻴﻭﺴﻑ ﻋﻠﻰ ﻀﺭﻭﺭﺓ ﺍﻟﺜﺒﺎﺕ ﻭﺍﻹﺼﺭﺍﺭ ﻋﻠﻰ ﺍﻟﻤﺒﺩﺃ ﻓﻲ ﺴﺒﻴل ﺘﺤﻘﻴﻕ ﺍﻟﻬـﺩﻑ ﻤﻨﺎﺩﻴﹰﺎ‬

‫ﻼ ﻟﻠﻴـﺄﺱ‬ ‫ﺒﺄﻥ ﻻ ﻴﻜﻭﻥ ﺘﺨﺫﻴل ﺍﻟﺒﻌﺽ ﻭﺘﻘﻠﻴﻠﻬﻡ ﻤﻥ ﺸﺄﻥ ﺍﻟﻌﺎﻜﻔﻴﻥ ﻋﻠﻰ ﻫﺫﺍ ﺍﻟﻌﻤل ﺴﺒﻴ ﹰ‬ ‫ﻭﺍﻻﺴﺘﺴﻼﻡ ﻭﺍﻨﻬﻴﺎﺭ ﺍﻟﻤﺸﺭﻭﻉ ﺒﺄﻜﻤﻠﻪ‪.‬‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪2001, (1‬ﻡ‪1422/‬ﻫـ‬ ‫ﺍ‬

‫ﻠﻤ‬

‫ﺘﻘﺎﺭﻴﺭ ﻭﻤﺭﺍﺠﻌﺎﺕ‬

‫ﻴﻥ ﻠﻡ ﺍﻟ ﺱ ﻭ ﻠﻡ ﺍ ﺘ ﺎل‬

‫ﻭﺘﻠﺕ ﻜﻠﻤﺔ ﺍﻟﺒﺭﻭﻓﻴﺴﻭﺭ ﻴﻭﺴﻑ ‪ ،‬ﻭﺭﻗﺘﺎﻥ ﻗﺩﻡ ﺍﻷﻭﻟﻰ ﺍﻟﺒﺭﻭﻓﻴﺴﻭﺭ ﻤﺤﻤﺩ ﻤﻘﺩﺍﺩ‬

‫‪ -‬ﻭﻗﺩ ﺭﻜﺯﺕ ﻭﺭﻗﺘﻪ ﻋﻠﻰ ﺃﺴﻠﻤﺔ ﺍﻟﻤﻌﺭﻓﺔ ‪ ،‬ﺁﺨﺫﺓ ﻤﻥ ﻋﻠﻡ ﺍﻟﻨﻔﺱ ﻜﺤﺎﻟﺔ ﻟﻠﺩﺭﺍﺴﺔ‪ .‬ﻭﻗﺩ‬

‫ﻗﺴﻤﺕ ﺍﻟﻭﺭﻗﺔ ﻤﺤﺎﻭﻻﺕ ﺍﻷﺴﻠﻤﺔ ﻓﻲ ﻋﻠﻡ ﺍﻟﻨﻔﺱ ﺇﻟﻰ ﺃﺭﺒﻌﺔ ﻓﺭﻕ ‪.‬‬

‫‪ -1‬ﻓﺭﻴﻕ ﺍﻹﺩﺨﺎل ‪-‬ﻭﻫﻭ ﻓﺭﻴﻕ ﻴﻘﻭﻡ ﺒﺎﺘﺒﺎﻉ ﺍﻟﻭﺴﺎﺌل ﻭﺍﻷﺴﺎﻟﻴﺏ ﺍﻟﻐﺭﺒﻴﺔ ﻓﻲ ﻓﻬﻡ ﻭﺘﻔﺴﻴﺭ‬

‫ﺍﻟﻘﻀﺎﻴﺎ ﺫﺍﺕ ﺍﻟﺒﻌﺩ ﺍﻹﺴﻼﻤﻲ ﻭﻴﺼل ﺍﻟﻨﻅﺭﻴﺎﺕ ﻭﺍﻟﻤﻔﺎﻫﻴﻡ ﺍﻟﺨﺎﺼﺔ ﺒﻌﻠﻡ ﺍﻟﻨﻔﺱ ﺒﺎﻵﻴﺎﺕ‬ ‫ﻭﺍﻷﺤﺎﺩﻴﺙ‪.‬‬

‫‪-2‬ﻓﺭﻴﻕ ﺍﻟﺩﻓﺎﻉ ؛ ﻭﻫﻭ ﻓﺭﻴﻕ ﻴﺠﻌل ﺍﻹﺴﻼﻡ ﺃﺴﺎﺴﹰﺎ ﻷﻓﻜﺎﺭ ﻋﻠﻡ ﻨﻔﺴﻴﺔ ﺤﺩﻴﺜﺔ‪ ،.‬ﻭﻫﻭ ﻓﺭﻴﻕ‬ ‫ﻴﺒﺤﺙ ﻓﻴﻤﺎ ﻗﺩﻤﻪ ﺍﻟﻤﺴﻠﻤﻭﻥ ﺍﻷﻭﺍﺌل ﺫﻭﻱ ﺍﻟﺼﻠﺔ ﺒﻌﻠﻡ ﺍﻟﻨﻔﺱ‪.‬‬

‫‪ -3‬ﻭﻓﺭﻴﻕ ﺍﻟﺼﻭﻓﻴﺔ ﻭﻫﻭ ﻓﺭﻴﻕ ﻴﺭﻯ ﻓﻲ ﺃﺴﻠﻭﺏ ﺍﻟﺼﻭﻓﻴﺔ )ﺘﺯﻜﻴﺔ ﺍﻟﻨﻔﺱ( ﺍﺭﺘﺒﺎﻁﹰﺎ ﻭﺜﻴﻘ ﹰﺎ‬ ‫ﺒﻌﻠﻡ ﺍﻟﻨﻔﺱ ‪.‬‬

‫‪ -4‬ﻓﺭﻴﻕ ﺃﺨﻴﺭ ﻫﻭ ﻓﺭﻴﻕ ﺍﻟﺘﻤﻜﻥ ﻭﻫﻭ ﺠﻤﺎﻋﺔ ﻤﻥ ﺍﻟﻤﺘﻤﻜﻨﻴﻥ ﻓﻲ ﻤﺠﺎل ﺍﻟﻌﻠﻭﻡ ﺍﻹﺴﻼﻤﻴﺔ‬ ‫ﻭﻋﻠﻡ ﺍﻟﻨﻔﺱ ﻟﻌﺒﻭﺍ ﺩﻭﺭﹰﺍ ﻫﺎﻤﹰﺎ ﻓﻲ ﺤﻘﻥ ﺍﻟﺒﻌﺩ ﺍﻹﺴﻼﻤﻲ ﻓﻲ ﺠﺴﺩ ﻋﻠﻡ ﺍﻟﻨﻔﺱ ‪.‬‬

‫ﻭﻴﺭﻯ ﺍﻟﺒﺭﻭﻓﻴﺴﻭﺭ ﻤﻘﺩﺍﺩ ﻓﻲ ﺍﻟﻔﺭﻴﻕ ﺍﻷﺨﻴﺭ ﺠﻤﺎﻋﺔ ﻤﺘﻤﻜﻨﺔ ﻴﻤﻜﻨﻬﺎ ﺃﻥ ﺘﺨﻠـﻕ‬

‫ﺍﻟﻘﺎﻋﺩﺓ ﺍﻟﺴﻠﻴﻤﺔ ﻟﻌﻠﻡ ﺍﻟﻨﻔﺱ ﺫﻱ ﺍﻟﺒﻌﺩ ﺍﻹﺴﻼﻤﻲ‪ ،‬ﻭﺍﻟﻤﻨﺎﺴﺏ ﻷﻫﺩﺍﻑ ﺍﻟﺠﺎﻤﻌﺔ ﻭﺍﻟﻤﺠﺘﻤﻊ‬

‫ﺍﻹﺴﻼﻤﻲ‪.‬‬

‫ﺃﻤﺎ ﺍﻟﻭﺭﻗﺔ ﺍﻟﺜﺎﻨﻴﺔ ﻓﻘﺩ ﻗﺩﻤﺕ ﻤﻥ ﺍﻟﺩﻜﺘﻭﺭ ﻤﺤﻤﻭﺩ ﻗﻠﻨﺩﺭ ﻤﻥ ﻗﺴﻡ ﺍﻻﺘﺼﺎل ﺒﻜﻠﻴﺔ‬

‫ﻤﻌﺎﺭﻑ ﺍﻟﻭﺤﻲ‪ .‬ﻭﻗﺩ ﺘﻨﺎﻭﻟﺕ ﺍﻟﻭﺭﻗﺔ ﺒﺎﻟﻨﻘﺩ ﻭﺍﻗﻊ ﺍﻷﺴﻠﻤﺔ ﻓﻲ ﻤﺠﺎل ﺍﻻﺘﺼـﺎل ﺤﻴـﺙ‬

‫ﺭﻜﺯﺕ ﻋﻠﻰ ﻗﻀﻴﺘﻲ ﺍﻟﻤﻔﺎﻫﻴﻡ ﻭﺍﻟﻤﻨﻬﺠﻴﺔ‪ .‬ﻭﺃﺸﺎﺭﺕ ﺍﻟﻭﺭﻗﺔ ﺒﺎﻟﺨﺼﻭﺹ ﻓﻲ ﻫﺫﺍ ﺍﻷﻤﺭ‬

‫ﺇﻟﻰ ﻗﻀﻴﺔ ﺨﻠﻁ ﺍﻟﻤﻔﺎﻫﻴﻡ ﺍﻻﺘﺼﺎﻟﻴﺔ ﻓﻲ ﺍﻟﻜﺘﺎﺒﺎﺕ ﺍﻟﻌﺭﺒﻴﺔ ﻋﻥ ﺍﻻﺘﺼﺎل‪ .‬ﻭﺃﺸﺎﺭﺕ ﺇﻟﻰ‬

‫ﺨﻁﻭﺭﺓ ﻏﻴﺎﺏ ﻤﻔﺎﻫﻴﻡ ﻤﻭﺤﺩﺓ ﻭﺃﺜﺭﻫﺎ ﻋﻠﻰ ﻏﻴـﺎﺏ ﺍﻟﺒﺤـﻭﺙ ﺍﻟﺭﺍﺸـﺩﺓ ﻭﺍﻟﻨﻅﺭﻴـﺎﺕ‬

‫ﺍﻻﺘﺼﺎﻟﻴﺔ ﺍﻹﺴﻼﻤﻴﺔ‪.‬‬

‫ﺃﻤﺎ ﺍﻟﻴﻭﻡ ﺍﻟﺜﺎﻟﺙ ﻓﻘﺩ ﺒﺩﺃ ﺒﺠﻠﺴﺔ ﺼﺒﺎﺤﻴﺔ ﻗﺩﻤﺕ ﻓﻴﻬﺎ ﻭﺭﻗﺘﺎﻥ ‪ ،‬ﻭﺭﻗـﺔ ﺒﺎﻟﻠﻐـﺔ‬

‫ﺍﻟﻌﺭﺒﻴﺔ ﻟﻸﺴﺘﺎﺫ ﺍﻟﺩﻜﺘﻭﺭ ﻨﺯﺍﺭ ﺍﻟﻌﺎﻨﻲ ﻤﻥ ﺠﺎﻤﻌﺔ ﺍﻟﺒﺤﺭﻴﻥ ‪ ،‬ﻭﺃﺨﺭﻯ ﺒﺎﻟﻠﻐﺔ ﺍﻹﻨﺠﻠﻴﺯﻴﺔ‬

‫‪ .‬ﺃﻤﺎ ﻭﺭﻗﺔ ﺒﺭﻭﻓﻴﺴﻭﺭ ﺍﻟﻌﺎﻨﻲ ﻓﻘﺩ ﺘﻨﺎﻭﻟﺕ ﺍﻷﺴﻠﻤﺔ ﻤﻥ ﻤﻨﻅﻭﺭ ﺘﺎﺭﻴﺨﻲ ﺠﻌل ﻤﻥ ﻓﺘﺭﺓ‬

‫ﺃﺴﻠﻤﺔ ﺍﻟﻌﻠﻭﻡ ﺍﻹﻨﺴﺎﻨﻴﺔ ‪ :‬ﺍﻻﺴﺘﺭﺍﺘﻴﺠﻴﺎﺕ ﻭﺍﻷﺴﺎﻟﻴﺏ‬

‫ﺩ‪ .‬ﻤﺤﻤﻭﺩ ﻗﻠﻨﺩﺭ‬

‫ﺍﻟﻔﺘﻭﺤﺎﺕ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻷﻭﻟﻰ ﻤﺭﺤﻠﺔ ﺃﻭﻟﻰ ﻟﻸﺴﻠﻤﺔ ‪ ،‬ﻓﻲ ﺍﻟﻭﻗﺕ ﺍﻟﺫﻱ ﻨﻅﺭﺕ ﺍﻟﻭﺭﻗـﺔ‬

‫ﺇﻟﻰ ﺠﻬﻭﺩ ﺍﻷﺴﻠﻤﺔ ﺍﻟﺤﺎﻟﻴﺔ ﺒﺎﻋﺘﺒﺎﺭﻫﺎ ﻤﺭﺤﻠﺔ ﺜﺎﻨﻴﺔ‪.‬‬

‫ﺃﻤﺎ ﺍﻟﻭﺭﻗﺔ ﺍﻹﻨﺠﻠﻴﺯﻴﺔ ﻓﻘﺩ ﻜﺎﻨﺕ ﻟﻸﺴﺘﺎﺫ ﺍﻟﺩﻜﺘﻭﺭ ﻤﺤﻤﺩ ﺍﻟﺒﺭﻋﻲ ﻤـﻥ ﺠﺎﻤﻌـﺔ‬

‫ﺍﻟﻤﻌﺎﺩﻥ ﻭﺍﻟﺒﺘﺭﻭل ﺒﺎﻟﻤﻤﻠﻜﺔ ﺍﻟﻌﺭﺒﻴﺔ ﺍﻟﺴﻌﻭﺩﻴﺔ ﺘﻨﺎﻭﻟﺕ ﻤﻨﻬﺠﻴﺔ ﺍﻟﻤﺭﺠﻌﻴﺔ ﺍﻟﺫﺍﺘﻴـﺔ ﻓـﻲ‬ ‫ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻭﻫﻲ ﻭﺭﻗﺔ ﻨﻬﺠﺕ ﻨﻬﺠ ﹰﺎ ﻓﻠﺴﻔﻴ ﹰﺎ ﻓﻲ ﻁﺭﺡ ﻤﻔﺎﻫﻴﻤﻬﺎ ﻭﻤﻨﺎﻫﺠﻬﺎ‪.‬‬

‫ﺍﻟﺘﺎﺭﻴ ﻭ ﻠﻭﻡ ﺍ‬

‫ﺘﻤﺎﻉ ﺍ ﻌﺎ ﺍﻟ ﻜﺭﻴ ﻟ‬

‫ﻠﻤ ‪:‬‬

‫ﻭﻓﻲ ﺍﻟﺠﻠﺴﺎﺕ ﺍﻟﻤﺘﻭﺍﺯﻴﺔ ﻟﻠﻴﻭﻡ ﺍﻟﺜﺎﻟﺙ ﺍﻨﻌﻘﺩﺕ ﺜﻼﺙ ﺠﻠﺴﺎﺕ ﻓﻲ ﻭﻗﺕ ﻭﺍﺤـﺩ ‪:‬‬

‫ﻓﻔﻲ ﻗﺎﻋﺔ ﻭﺍﺤﺩﺓ ﺠﺭﻯ ﻋﺭﺽ ﻭﻤﻨﺎﻗﺸﺔ ﺍﻷﻭﺭﺍﻕ ﺍﻟﺘﺎﻟﻴﺔ‪ :‬ﺭﺅﻴـﺔ ﺍﻹﺴـﻼﻡ ﻟﻠﻭﺠـﻭﺩ‬ ‫ﻭﻤﻭﺭﻓﻭﻟﻭﺠﻴﺎ ﺍﻟﺘﺎﺭﻴﺦ ﻗﺩﻤﻬﺎ ﺍﻟﺒﺭﻭﻓﻴﺴﻭﺭ ﻋﻁﺎﺀ ﺍﷲ ﻜﻭﺒﺎﻨﺴﻜﻲ ﻤـﻥ ﻗﺴـﻡ ﺍﻟﺘـﺎﺭﻴﺦ‬

‫ﺒﺎﻟﺠﺎﻤﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ‪ .‬ﻭﻫﻲ ﻭﺭﻗﺔ ﺍﺘﺠﻬﺕ ﺇﻟﻰ ﻋﺭﺽ ﺭﺅﻴﺔ ﺍﻟﻜﺎﺘﺏ ﻟﻠﺘﺎﺭﻴﺦ ﺒﻤﺎ ﻴﺠﻌﻠﻪ‬

‫ﺴﺒﺒﹰﺎ ﻤﻥ ﺃﺴﺒﺎﺏ ﺍﻟﻘﻭﺓ ﻟﻠﻤﺴﻠﻤﻴﻥ‪ .‬ﻭﻴﻘﻭل ﺍﻟﻜﺎﺘﺏ ﺇﻥ ﺍﻟﻭﺭﻗﺔ ﺘﻬﺘﻡ ﺒﻘﻀﻴﺔ ﺇﻜﺴﺎﺏ ﺍﻟﺤﻘﻴﻘﺔ‬

‫ﺍﻟﺘﺎﺭﻴﺨﻴﺔ ﻗﻭﺓ ﻭﻭﻀﻌﻬﺎ ﻓﻲ ﺨﺩﻤﺔ ﺍﻹﺴﻼﻡ ﻭﺍﻟﻤﺴﻠﻤﻴﻥ ‪ ،‬ﻭﺫﻟﻙ ﻤﻥ ﺒﺎﺏ ﺍﻹﻴﻤﺎﻥ ﺒـﺄﻥ‬

‫ﻤﻥ ﻴﻌﺭﻑ ﺍﻟﺘﺎﺭﻴﺦ ﺠﻴﺩﹰﺍ ﻴﻤﻠﻙ ﻤﻔﺎﺘﻴﺢ ﺍﻟﻤﺴﺘﻘﺒل‪.‬‬

‫ﺃﻤﺎ ﻭﺭﻗﺔ ﺍﻟﺩﻜﺘﻭﺭ ﺃﺤﻤﺩ ﺍﻟﻴﺎﺱ ﻤﻥ ﻗﺴﻡ ﺍﻟﺘﺎﺭﻴﺦ ﺃﻴﻀﹰﺎ ﻓﻘﺩ ﺘﻨﺎﻭﻟﺕ ﻤﺴﺄﻟﺔ ﺍﻟﺤﻘﺏ‬

‫ﺍﻟﺘﺎﺭﻴﺨﻴﺔ ﻓﻲ ﻋﻤل ﻴﻘﺎﺭﻥ ﺒﻴﻥ ﺍﻟﻤﻔﺎﻫﻴﻡ ﺍﻟﻐﺭﺒﻴﺔ ﻭﺍﻟﻤﻔـﺎﻫﻴﻡ ﺍﻹﺴـﻼﻤﻴﺔ ﻓـﻲ ﻤﺠـﺎل‬

‫ﺍﻟﺘﺤﻘﻴﺏ‪ .‬ﻭﺘﻨﻅﺭ ﺍﻟﻭﺭﻗﺔ ﺇﻟﻰ ﻤﺴﺄﻟﺔ ﻨﺸﻭﺀ ﺍﻹﻨﺴﺎﻥ ﻭﺘﻁﻭﺭﻩ ﻜﻤﺎ ﻭﺭﺩﺕ ﻓﻲ ﺍﻟﺘـﺭﺍﺙ‬

‫ﺍﻟﻐﺭﺒﻲ‪ .‬ﺜﻡ ﺘﻘﺎﺭﻨﻬﺎ ﺒﻤﺎ ﻭﺭﺩ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﻭﻓﻲ ﺃﻋﻤﺎل ﺍﻟﻌﻠﻤـﺎﺀ ﺍﻟﻤﺴـﻠﻤﻴﻥ ﺍﻷﻭﺍﺌـل‪.‬‬ ‫ﻭﺘﺴﺎﺀﻟﺕ ﺍﻟﻭﺭﻗﺔ ﻋﻥ ﺇﻤﻜﺎﻨﻴﺔ ﻤﻌﺭﻓﺔ ﺒﺩﺍﻴﺔ ﺍﻟﺘﺎﺭﻴﺦ ﻤﻥ ﻭﺠﻬﺔ ﻨﻅﺭ ﺇﺴﻼﻤﻴﺔ ﻤﻥ ﺨﻼل‬

‫ﺘﺤﻠﻴل ﻭﺘﻔﺴﻴﺭ ﺍﻟﻨﺼﻭﺹ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻟﻤﺘﻭﺍﻓﺭﺓ‪.‬‬

‫ﺃﻤﺎ ﺍﻟﻭﺭﻗﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻓﻲ ﻨﻔﺱ ﺍﻟﻘﺎﻋﺔ ﻓﻘﺩ ﻗﺩﻤﺕ ﻤﺸﺎﺭﻜﺔ ﺒﻴﻥ ﺍﻷﺴـﺘﺎﺫﻴﻥ ﻤﺤﻤـﺩ‬

‫ﺇﺴﻼﻡ ﺤﻨﻴﻑ ﻭﺭﻭﺯﻴﺘﺎ ﻤﺤﻤﺩ ﺃﻤﻴﻥ ‪ ،‬ﻭﻗﺩ ﺘﻨﺎﻭﻟﺕ ﺍﻟﻭﺭﻗﺔ ﺒﺎﻟﺘﺤﻠﻴل ﻭﺍﻟﻤﻘﺎﺭﻨـﺔ ﻤـﻨﻬﺞ‬

‫ﺍﻟﺩﺭﺍﺴﺔ ﻓﻲ ﻤﺠﺎل ﺍﻻﻗﺘﺼﺎﺩ ﺍﻹﺴﻼﻤﻲ ﻓﻲ ﺠﺎﻤﻌﺘﻲ ﺍﻟﻤﻼﻴﻭ ﻭﺍﻹﺴـﻼﻤﻴﺔ ﺍﻟﻌﺎﻟﻤﻴـﺔ ‪،‬‬

‫ﻭﻫﻲ ﺩﺭﺍﺴﺔ ﺘﻌﺘﺒﺭ ﺠﺯﺀﹰﺍ ﻤﻥ ﺩﺭﺍﺴﺔ ﺸﺎﻤﻠﺔ ﺘﺘﻨﺎﻭل ﺘﺩﺭﻴﺱ ﺍﻻﻗﺘﺼﺎﺩ ﺍﻹﺴﻼﻤﻲ ﻓـﻲ‬ ‫ﻤﺎﻟﻴﺯﻴﺎ‪ .‬ﻭﻗﺩ ﺭﻜﺯﺕ ﺍﻟﺩﺭﺍﺴﺔ ﻋﻠﻰ ﺠﻭﺍﻨﺏ ﻨﻭﻋﻴﺔ ﺍﻟﺒﺭﺍﻤﺞ‪ /‬ﺘﺩﺭﻴﺏ ﺍﻷﺴﺎﺘﺫﺓ‪ /‬ﺨﻠﻔﻴـﺔ‬

‫ﺍﻟﻁﻼﺏ‪ /‬ﻭﻤﺤﺘﻭﻴﺎﺕ ﺍﻟﺒﺭﺍﻤﺞ‪.‬‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪2001, (1‬ﻡ‪1422/‬ﻫـ‬

‫ﺘﻘﺎﺭﻴﺭ ﻭﻤﺭﺍﺠﻌﺎﺕ‬

‫ﻭﻓـﻲ ﻗﺎﻋﺔ ﺃﺨـﺭﻯ ﺠﺭﻯ ﺘـﻘﺩﻴﻡ ﻭﻤﻨﺎﻗﺸﺔ ﺜﻼﺙ ﺃﻭﺭﺍﻕ ﺒﺎﻟﻠﻐﺔ ﺍﻹﻨﺠﻠﻴﺯﻴﺔ‪.‬‬

‫ﻜﺎﻨﺕ ﺃﻭﻻﻫﺎ ﻭﺭﻗﺔ ﺍﻷﺴﺘﺎﺫ ﺍﻟﻤﺸﺎﺭﻙ ﺍﻟﺩﻜﺘﻭﺭ ﺍﻟﻔﺎﺘﺢ ﻋﺒﺩ ﺍﻟﺴـﻼﻡ ﺍﻟﺘـﻲ ﺘــﻨﺎﻭﻟﺕ‬ ‫ﺒﺎﻟﺸـﺭﺡ ﺒﻌﺽ ﺍﻟﻤﻌﺎﻨﻲ ﺍﻟﻤﺭﺘﺒﻁﺔ ﺒﻔﻜﺭﺓ ﺍﻟﺘﻌﺩﺩﻴﺔ ﺍﻟﺴﻴﺎﺴﻴﺔ ‪ .‬ﻭﻗﺩ ﺸﺭﺤﺕ ﺍﻟﻭﺭﻗﺔ ﻓﻲ‬

‫ﻗﺴﻤﻬﺎ ﺍﻷﻭل ﻤﻔﻬﻭﻡ ﺍﻟﻔﻜﺭ ﺍﻟﺴﻴﺎﺴﻲ ‪ ،‬ﻭﺃﺒﻌﺎﺩﻩ ﺍﻟﻔﻠﺴﻔﻴﺔ ﻭﺍﻟﻨﻅﺭﻴﺔ ‪ .‬ﺃﻤﺎ ﺍﻟﻘﺴﻡ ﺍﻟﺜـﺎﻨﻲ‬ ‫ﻤﻥ ﺍﻟﻭﺭﻗﺔ ﻓﺈﻨﻪ ﺭﻜﺯ ﻋﻠﻰ ﺘﻭﻀﻴﺢ ﻤﻔﻬﻭﻡ ﺍﻟﺘﻌﺩﺩﻴﺔ ﺍﻟﺴﻴﺎﺴﻴﺔ ﻓﻲ ﺍﻹﺴﻼﻡ ﻭﻗﺩ ﺴـﻌﺕ‬

‫ﺍﻟﻭﺭﻗﺔ ﻓﻲ ﻤﺠﻤﻠﻬﺎ ﺇﻟﻰ ﺩﺤﺽ ﺍﻟﻘﻭل ﺒﺄﻥ ﺃﻓﻜـﺎﺭ ﺍﻹﺴـﻼﻡ ﻭﻤﻔﺎﻫﻴﻤـﻪ ﻭﻤﻤﺎﺭﺴـﺎﺘﻪ‬ ‫ﺍﻟﺴﻴﺎﺴﻴﺔ ﺘﻨﺎﻗﺽ ﻤﺒﺎﺩﺉ ﺍﻟﺘﻌﺩﺩﻴﺔ ﻭﺍﻟﺤﺭﻴﺔ ﻭﺍﻟﻤﻔﺎﻫﻴﻡ ﺍﻟﺴﻴﺎﺴﻴﺔ ﺍﻟﺤﺩﻴﺜﺔ‪.‬‬

‫ﺃﻤﺎ ﺍﻟﻭﺭﻗﺔ ﺍﻟﺜﺎﻨﻴﺔ ﻓﻘﺩ ﻗﺩﻤﻬﺎ ﺍﻟﺩﻜﺘﻭﺭ ﺇﺴﻤﺎﺭﺠﻲ ﺤﺎﺝ ﺴﺎﺭ ﺍﻟﺩﻴﻥ ﻤﺸـﺎﺭﻜﺔ ﻤـﻊ‬

‫ﺍﻷﺴﺘﺎﺫ ﻤﺤﻤﺩ ﻓﻬﺎﻡ ﻗﺎﻟﺏ‪ .‬ﻭﺍﻟﻭﺭﻗﺔ ﻓﻲ ﻭﺍﻗﻌﻬﺎ ﺒﺤﺙ ﻴﺴﺘﻌﺭﺽ ﻤﺤﺘﻭﻴﺎﺕ ﻜﺘﺏ ﺘﻌﻠﻴﻡ‬

‫ﺍﻟﻠﻐﺔ ﺍﻹﻨﺠﻠﻴﺯﻴﺔ ﻟﻐﻴﺭ ﺍﻟﻨﺎﻁﻘﻴﻥ ﺒﻬﺎ‪ .‬ﻭﻫﻲ ﻭﺭﻗﺔ ﺘﺘﻨﺎﻭل ﻗﻴﺎﺱ ﺍﻟﻤﺤﺘﻭﻯ ﻤﻥ ﻤﻨﻅـﻭﺭ‬ ‫ﺇﺴﻼﻤﻲ‪ .‬ﻭﻗﺩ ﺨﻠﺼﺕ ﺇﻟﻰ ﺃﻥ ﻤﺤﺘﻭﻯ ﺍﻟﻜﺘﺏ ﻭﺍﻟﻤﻭﻀﻭﻋﺎﺕ ﺍﻟﺘﻲ ﻴﺘﻡ ﺘﺩﺭﻴﺴﻬﺎ ﻏﻴـﺭ‬

‫ﺇﺴﻼﻤﻴﺔ‪ ،‬ﻭﻤﺘﻌﺎﺭﺽ ﻤﻊ ﺍﺘﺠﺎﻫﺎﺕ ﻭﺃﻓﻜﺎﺭ ﻭﻨﻤﻁ ﺍﻟﺤﻴﺎﺓ ﺍﻹﺴﻼﻤﻲ‪ .‬ﻭﻗـﺩ ﺍﺴﺘﻘﺼـﺕ‬

‫ﺍﻟﻭﺭﻗﺔ ﺃﻴﻀﹰﺎ ﺁﺭﺍﺀ ﺍﻷﻜﺎﺩﻴﻤﻴﻴﻥ ﻓﻲ ﻫﺫﺍ ﺍﻟﺠﺎﻨﺏ ﻭﺨﺭﺠﺕ ﺒﺘﻭﺼﻴﺎﺘﻬﺎ ﺤﻭﻟﻬﺎ‪.‬‬

‫ﺃﻤﺎ ﺍﻟﻭﺭﻗﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻓﻘﺩ ﻗﺩﻤﻬﺎ ﺍﻟﺩﻜﺘﻭﺭ ﻋﻭﺽ ﺇﺒﺭﺍﻫﻴﻡ ﻋﻭﺽ ﻤﻥ ﻗﺴﻡ ﺍﻻﺘﺼﺎل‬

‫ﻭﺘﻨﺎﻭﻟﺕ ﺃﺨﻼﻗﻴﺎﺕ ﺍﻟﻌﻤل ﺍﻟﺼﺤﻔﻲ ‪ ،‬ﺤﻴﺙ ﻗﺩﻡ ﺍﻟﺩﻜﺘﻭﺭ ﻋﻭﺽ ﺍﺴﺘﻌﺭﺍﻀﹰﺎ ﻟﻤﻔـﺎﻫﻴﻡ‬

‫ﺍﻟﺒﻌﺩ ﺍﻷﺨـﻼﻗﻲ ﻟﻤﻔﻬﻭﻡ ﺍﻟﺼﺤـﺎﻓﺔ ﻓﻲ ﺍﻟﻌﺎﻟﻡ ﺍﻟﻐﺭﺒﻲ ‪ ،‬ﺜﻡ ﺤﺩﺩ ﺃﺒﻌﺎﺩ ﺍﻟﻔﻬﻡ ﺍﻹﺴﻼﻤﻲ‬ ‫ﻟﺴﻠﻭﻙ ﺍﻟﺼﺤﺎﻓﺔ ﻭﺍﻟﺼﺤﺎﻓﻴﻴﻥ ‪ .‬ﻭﻗﺩﻤﺕ ﺍﻟﻭﺭﻗﺔ ﻤﻘﺘﺭﺤﹰﺎ ﻟﻨﻤـﻭﺫﺝ ﺍﻟﺴـﻠﻭﻙ ﺍﻟﻤﻬﻨـﻲ‬ ‫ﻟﻠﺼﺤﺎﻓﻴﻴﻥ ﻤـﻥ ﺍﻟﻤﻨـﻅﻭﺭ ﺍﻹﺴﻼﻤﻲ ‪.‬‬

‫ﻭﻓﻲ ﻗﺎﻋﺔ ﺜﺎﻟﺜﺔ ﻗﺩﻡ ﺍﻷﺴﺘﺎﺫ ﺍﻟﻤﺸﺎﺭﻙ ﺍﻟﺩﻜﺘﻭﺭ ﺇﺒﺭﺍﻫﻴﻡ ﻤﺤﻤﺩ ﺯﻴﻥ ﻭﺭﻗﺔ ﺘﻨﺎﻭﻟﺕ‬

‫ﻋﻠﻡ ﺍﻻﺠﺘﻤﺎﻉ ﺍﻟﺩﻴﻨﻲ ﻓﻲ ﻤﻘﺎﺭﻨﺔ ﻤﻊ ﻋﻠﻭﻡ ﺍﻟﻭﺤﻲ ﻭﺍﻟﺘﺭﺍﺙ ﻭﻫـﻲ ﻭﺭﻗــﺔ ﺒﻴﻨـﺕ‬

‫ﺍﺘﺠﺎﻫﺎﺕ ﻋﻠﻡ ﺍﻻﺠـﺘﻤﺎﻉ ﺍﻟـﺩﻴﻨﻲ ‪ ،‬ﻜﻤﺎ ﺒﻴﻨﺕ ﺍﻟﻨﻘﺩ ﺍﻟﻤﻨﻬﺠﻲ ﺍﻟﻤﻘـﺩﻡ ﻀﺩﻫﺎ‪ .‬ﻭﻗـﺩ‬

‫ﺍﻫﺘﻤﺕ ﺍﻟﻭﺭﻗﺔ ﺒﺈﺒﺩﺍﺀ ﻋﺩﺩ ﻤﻥ ﺍﻟﺘﺤﻔﻅﺎﺕ ﺍﻟﻤﻨﻬﺠﻴﺔ ﻀﺩ ﺍﺴﺘﺨﺩﺍﻡ ﻋﻠﻡ ﺍﻻﺠﺘﻤﺎﻉ ﺍﻟﺩﻴﻨﻲ‬ ‫ﻟﺩﺭﺍﺴﺔ ﺍﻹﺴﻼﻡ‪.‬‬

‫ﺃﻤﺎ ﺍﻟﺩﻜﺘﻭﺭ ﺇﺒﺭﺍﻫﻴﻡ ﺃﺒﻭ ﺸﻭﻙ ﻤﻥ ﻗﺴﻡ ﺍﻟﺘﺎﺭﻴﺦ ‪ ،‬ﻓﻘـﺩ ﻨـﺎﻗﺵ ﻓـﻲ ﻭﺭﻗﺘـﻪ‬

‫ﺍﻟﻤﺸﻜﻼﺕ ﺍﻟﻤﻨﻬﺠﻴﺔ ﺍﻟﻤﺼﺎﺤﺒﺔ ﻟﻤﺸﺭﻭﻋﺎﺕ ﺍﻷﺴﻠـﻤﺔ‪ .‬ﻓـﺎﺴﺘـﻌﺭﻀﺕ ﺍﻟﻭﺭﻗﺔ ﻓـﻲ‬

‫ﺃﺴﻠﻤﺔ ﺍﻟﻌﻠﻭﻡ ﺍﻹﻨﺴﺎﻨﻴﺔ ‪ :‬ﺍﻻﺴﺘﺭﺍﺘﻴﺠﻴﺎﺕ ﻭﺍﻷﺴﺎﻟﻴﺏ‬

‫ﺩ‪ .‬ﻤﺤﻤﻭﺩ ﻗﻠﻨﺩﺭ‬

‫ﻤـﺤﺎﻭﺭﻫﺎ ﺘﻁﻭﺭ ﻤﻨﻬﺞ ﺍﻟﺒﺤﺙ ﺍﻟﺘﺎﺭﻴﺨﻲ ﻤﻊ ﺍﻟﺘﺭﻜﻴﺯ ﻋﻠﻰ ﺒﻌﺽ ﻋﻠـﻤﺎﺌﻪ ﻭﺩﻭﺭﻫﻡ‬

‫ﻓﻲ ﺇﺭﺴﺎﺀ ﻗﻭﺍﻋﺩ ﺫﻟﻙ ﺍﻟﻤﻨﻬﺞ‪ .‬ﺜﻡ ﺍﺴﺘﻌﺭﻀﺕ ﺍﻟﻭﺭﻗـﺔ ﻋـﻁﺎﺀ ﺒﻌﺽ ﺍﻟــﻤﺩﺍﺭﺱ‬ ‫ﺍﻟﻐﺭﺒﻴﺔ ﻟﻼﺭﺘﻘﺎﺀ ﺒﻤﻨﻬﺞ ﺍﻟﺒﺤﺙ ﺍﻟﺘﺎﺭﻴﺨﻲ ﻓﻲ ﺇﻁﺎﺭ ﻨﻘﺩﻱ ‪ ،‬ﻜﻤﺎ ﻗﺩﻤﺕ ﻓـﻲ ﺨﺘﺎﻤﻬـﺎ‬ ‫ﻋﺭﻀﹰﺎ ﻨﻘﺩﻴﹰﺎ ﻟﻼﺘﺠﺎﻫﺎﺕ ﺍﻟﺤﺩﻴﺜﺔ ﺍﻟﺘﻲ ﻴﺘﻤﺤﻭﺭ ﺤﻭﻟﻬﺎ ﺍﻟﺘﻔﺴﻴﺭ ﺍﻹﺴﻼﻤﻲ ﻟﻠﺘﺎﺭﻴﺦ ‪.‬‬

‫ﺃﻤﺎ ﻭﺭﻗﺔ ﺍﻟﺩﻜﺘﻭﺭ ﻨﺼﺭ ﺍﻟﺩﻴﻥ ﺇﺒﺭﺍﻫﻴﻡ ﺤﺴﻴﻨﻲ ﻓﻘﺩ ﺘﻨﺎﻭﻟﺕ ﺒﺎﻟﻤﻭﺍﺯﻨﺔ ﻤﻔﻬـﻭﻡ‬

‫ﺍﻹﺴـﻼﻤﻴﺔ ﻓـﻲ ﺍﻷﺩﺏ ‪ ،‬ﻭﻗـﺩﻤﺕ ﺸﺭﺤﹰﺎ ﻷﺒﻌﺎﺩﻫﺎ ﻭﻤﻜﺎﻨﺘﻬﺎ ‪ .‬ﺃﻤﺎ ﺠﻠﺴـﺔ ﺍﻟﻤﺴـﺎﺀ‬

‫ﺍﻟﺜﺎﻨﻴﺔ ‪ ،‬ﻓﻘﺩ ﺍﺸﺘﻤﻠﺕ ﻋﻠـﻰ ﺜﻼﺙ ﺠﻠﺴﺎﺕ ﻤﺘﺯﺍﻤﻨﺔ‪.‬‬

‫ﺍﺸﺘﻤﻠﺕ ﺍﻟﻘﺎﻋﺔ ﺍﻷﻭﻟﻰ ﻋﻠﻰ ﺃﻭﺭﺍﻕ ﺒﺎﻟﻠﻐﺔ ﺍﻟﻌﺭﺒﻴﺔ ﻓﺘﻨﺎﻭل ﺍﻟﺩﻜﺘﻭﺭ ﻋـﻭﺽ ﺍﷲ‬

‫ﺍﻟﺩﺍﺭﻭﺘﻲ ﻤﻨﻬﺞ ﻤﺤﻤﺩ ﺇﻗﺒﺎل ﺍﻹﺴﻼﻤﻲ ﻤﻥ ﺨﻼل ﺸﻌﺭﻩ ‪ ،‬ﻭﻨﺹ ﻤﻥ ﺃﺸﻌﺎﺭ ﺍﻟﺸـﺎﻋﺭ‬

‫ﺇﻗﺒﺎل ﻭﺍﺴﺘﺨﺭﺍﺝ ﻟﻠﺘﻭﺠﻪ ﺍﻟﺩﻴﻨﻲ ﺍﻟﻤﻭﺠﻭﺩ ﻓﻴﻬﺎ‪.‬‬

‫ﺃﻤﺎ ﻭﺭﻗﺔ ﺍﻟﺩﻜﺘﻭﺭ ﻋﺒﺩ ﺍﻟﺼﻤﺩ ﻋﺒﺩ ﺍﷲ ﻤﻥ ﻤﺭﻜﺯ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻹﺴﻼﻤﻴﺔ ﺒﻤﻠﺒﻭﺭﻥ‬

‫ﺃﺴﺘﺭﺍﻟﻴﺎ ‪ ،‬ﻓﻘﺩ ﺘﻨﺎﻭﻟﺕ ﺇﺼﻼﺡ ﺍﻟﻤﻨﻬﺞ ﺍﻟﺒﻴﺎﻨﻲ ﻭﻀﺭﻭﺭﺓ ﺍﻟﻌﻨﺎﻴﺔ ﺒﺎﻟﻠﻐﺔ ﺍﻟﻌﺭﺒﻴﺔ ﻟﺘﺤﻘﻴﻕ‬

‫ﺃﻫﺩﺍﻑ ﺍﻷﺴﻠﻤﺔ‪ .‬ﻭﻫﻲ ﻭﺭﻗﺔ ﺤﺩﺩﺕ ﺍﻟﺘﻁﻭﺭ ﺍﻟﺘﺎﺭﻴﺨﻲ ﻟﻤﻨﺎﻫﺞ ﺘﺤﻠﻴل ﺍﻟﻤﻌﺭﻓـﺔ ﻋﻨـﺩ‬

‫ﺍﻹﺴﻼﻤﻴﻴﻥ ‪ ،‬ﻭﻗﺩ ﺭﺃﺕ ﺍﻟﻭﺭﻗﺔ ﻀﻌﻔﹰﺎ ﻴﻨﺒﻐﻲ ﺃﻥ ﻴﻌﺎﻟﺠﻪ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻷﻜـﺎﺩﻴﻤﻴﻭﻥ ﻓـﻲ‬ ‫ﺴﺒﻴل ﺘﺤﻘﻴﻕ ﺃﻫﺩﺍﻑ ﺍﻷﺴﻠﻤﺔ ﺍﻟﻤﺭﺠﻭﺓ‪..‬‬

‫ﺃﻤﺎ ﺍﻟﻭﺭﻗﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻓﻘﺩ ﻜﺎﻨﺕ ﻟﻠﺩﻜﺘﻭﺭ ﺃﺤﻤﺩ ﺍﻟﺤﺴﻥ ﺴﻤﺴﺎﻋﺔ ‪ ،‬ﻭﺍﻟـﺫﻱ ﺘﻨـﺎﻭل‬

‫ﺒﺎﻟﺸﺭﺡ ﻭﺍﻟﺘﺤﻠﻴل ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﻠﻐﻭﻴﺔ ﺒﺎﻋﺘﺒﺎﺭﻫﺎ ﺍﻷﺴﺎﺱ ﻟﻔﻬﻡ ﻨﺼﻭﺹ ﺍﻟـﻭﺤﻲ‪ .‬ﻭﻗـﺩ‬

‫ﺍﺘﺠﻬﺕ ﺍﻟﻭﺭﻗﺔ ﺇﻟـﻰ ﺒﻴﺎﻥ ﺍﻟﻤﺼﺎﺩﺭ ﻓﻲ ﻨﻭﻋﻴﻥ‪ :‬ﺃﺼﻭل ﻭﻓـﺭﻭﻉ‪ ،‬ﻭﻗـﺎﻤﺕ ﺒﺘﻔﺴﻴﺭ‬ ‫ﻭﺘﺤﻠﻴل ﻜل ﻤـﻥ ﺘﻠﻙ ﺍﻷﺼﻭل ﻭﺍﻟﻔﺭﻭﻉ‪.‬‬

‫ﻭﻓﻲ ﺍﻟﻘﺎﻋﺔ ﺍﻟﺜﺎﻟﺜﺔ ﺠﺭﻯ ﺘﻘﺩﻴﻡ ﺜﻼﺙ ﺃﻭﺭﺍﻕ ﺒﺎﻟﻠﻐﺔ ﺍﻹﻨﺠﻠﻴﺯﻴﺔ ﻜﺎﻨﺕ ﺍﻷﻭﻟﻰ ﻤﻥ‬

‫ﺍﻷﺴﺘﺎﺫ ﺍﻟﻤﺸﺎﺭﻙ ﺩ‪ .‬ﺤﺎﺠﺎ ﻤﺤﻲ ﺍﻟﺩﻴﻥ ﺍﻟﺫﻱ ﻨﻅﺭ ﺇﻟﻰ ﺇﻤﻜﺎﻨﻴﺔ ﺃﻥ ﺘﻜﻭﻥ ﻫﻨﺎﻙ ﺇﻨﺠﻠﻴﺯﻴﺔ‬

‫ﺇﺴﻼﻤﻴﺔ ﺍﻟﺒﻌﺩ ﻓﻲ ﻤﺠﺎل ﺍﻟﻤﺨﺎﻁﺒﺔ ﻭﺍﻟﻜﺘﺎﺒﺔ ‪ ،‬ﻭﻗﺩ ﻋﺭﻓﺕ ﺍﻟﻭﺭﻗﺔ ﺍﻹﻨﺠﻠﻴﺯﻴﺔ ﺍﻹﺴﻼﻤﻴﺔ‬ ‫ﺒﺎﻋﺘﺒﺎﺭﻫﺎ "ﻟﻐﺔ ﻤﺒﺴﻁﺔ ﻭﻤﺘﺄﺩﺒﺔ ﻭﻏﻴﺭ ﻤﺘﻤﺎﻴﺯﺓ ﻋﺭﻗﻴﹰﺎ ﺃﻭ ﻤﻬﻨﻴﹰﺎ ‪ ،‬ﻭﻏﻴﺭ ﻤﻴﺎﻟ ٍﺔ ﻟﻠـﺫﻜﻭﺭ‬

‫ﺩﻭﻥ ﺍﻹﻨﺎﺙ "‪ .‬ﻭﻗﺩ ﺩﻋﺕ ﺍﻟﻭﺭﻗﺔ ﺇﻟﻰ ﺍﺘﺒﺎﻉ ﺃﺴﻠﻭﺏ ﻓﻲ ﻜﺘﺎﺒﺔ ﺍﻟﻜﻠﻤـﺎﺕ ﻭﺍﻟﻌﺒـﺎﺭﺍﺕ‬

‫ﺍﻹﻨﺠﻠﻴﺯﻴﺔ ﺒﻤﺎ ﻴﻘﺭﺒﻬﺎ ﻤـﻥ ﺍﻟﻨﻁﻕ ﺍﻟﻌﺭﺒﻲ ﻟﻬﺎ‪..‬‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪2001, (1‬ﻡ‪1422/‬ﻫـ‬

‫ﺘﻘﺎﺭﻴﺭ ﻭﻤﺭﺍﺠﻌﺎﺕ‬

‫ﺃﻤﺎ ﻭﺭﻗﺔ ﺍﻟﺩﻜﺘﻭﺭ ﺠﻤﺎل ﺒﺎﺩﻱ ﻤﻥ ﻗﺴﻡ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﻌﺎﻤﺔ ﺒﻜﻠﻴﺔ ﻋﻠﻭﻡ ﺍﻟـﻭﺤﻲ ‪،‬‬

‫ﻓﻘﺩ ﺘﻨﺎﻭﻟﺕ ﻤﻔﻬﻭﻡ ﺍﻟﺘﻔﻜﺭ ﻤﻥ ﻭﺠﻬﺔ ﻨﻅﺭ ﻗﺭﺁﻨﻴﺔ ‪ ،‬ﺤﻴﺙ ﻴﻨﻅﺭ ﺍﻟﺒﺤﺙ ﺇﻟـﻰ ﻤﻌﻨـﻰ‬

‫ﺍﻟﺘﻔﻜﺭ ﻭﺍﺴﺘﻌﻤﺎﻻﺕ ﺍﻟﻘﺭﺁﻥ ﻟﻤﻔﻬﻭﻡ ﺍﻟﺘﻔﻜﺭ‪ ،‬ﻜﻤﺎ ﻴﺤﺩﺩ ﻋﺩﺩﹰﺍ ﻤﻥ ﺘﻌﺎﺒﻴﺭ ﺍﻟﺘﻔﻜﺭ ﻭﺍﻟﺘﻌﺎﺒﻴﺭ‬

‫ﺍﻟﺸﺒﻴﻬﺔ ﻟﻤﻔﻬﻭﻡ ﺍﻟﺘﻔﻜﺭ‪ .‬ﺜﻡ ﻴﺭﺒﻁ ﺍﻟﺒﺎﺤﺙ ﺒﻴﻥ ﺍﻟﺘﻔﻜﺭ ﻭﺍﻻﺠﺘﻬﺎﺩ ﻭﻴﺭﺍﻫﻤﺎ ﺃﺴﺎﺴﻴﻥ ﻓـﻲ‬ ‫ﻋﻤﻠﻴﺔ ﺘﺤﻘﻴﻕ ﺍﻟﻭﺜﻭﻕ ﻭﺍﻟﺜﺒﺎﺕ ﻋﻠﻰ ﺍﻹﻴﻤﺎﻥ ﻭﺍﻟﻤﺒﺩﺃ‪.‬‬

‫ﻭﻜﺎﻨﺕ ﺍﻟﻭﺭﻗﺔ ﺍﻷﺨﻴﺭﺓ ﻫﻲ ﻭﺭﻗﺔ ﺍﻟﺩﻜﺘﻭﺭ ﺤﺯﻴﺯﺍﻥ ﻤﺤﻤﺩ ﻨﻭﺕ ﻤﻥ ﻗﺴﻡ ﻋﻠـﻡ‬

‫ﺍﻻﺠﺘﻤﺎﻉ ﻭﺍﻟﺘﻲ ﺘﺤﺩﺜﺕ ﻋﻥ ﻭﺠﻭﺏ ﺇﻋﺎﺩﺓ ﺘﻭﺠﻴﻪ ﻋﻠﻡ ﺍﻻﺠﺘﻤﺎﻉ ﺒﻤﺎ ﻴﺘﻨﺎﺴﺏ ﻭﺍﻟﺘﻭﺠﻪ‬

‫ﺍﻹﺴﻼﻤﻲ‪ .‬ﻭﺘﻌﺘﺒﺭ ﺍﻟﻭﺭﻗﺔ ﺭﺅﻴﺔ ﺸﺨﺼﻴﺔ ﻹﻤﻜﺎﻨﻴﺔ ﺘﺤﻘﻴﻕ ﻋﺎﻟﻤﻴﺔ ﺃﻭﺴﻊ ﻟﻌﻠﻡ ﺍﻻﺠﺘﻤﺎﻉ‬

‫ﺒﻤﺎ ﻴﻘﺭﺒﻬﺎ ﻤﻥ ﺍﻻﺴﺘﺠﺎﺒﺔ ﻟﺤﺎﺠﺎﺕ ﻤﺠﺘﻤﻌﺎﺕ ﻜﺎﻟﻤﺠﺘﻤﻊ ﺍﻹﺴﻼﻤﻲ ‪ ،‬ﻭﻫﻲ ﻟﺫﻟﻙ ﺘﻬـﺘﻡ‬ ‫ﻜﺜﻴﺭﹰﺍ ﺒﺘﻔﺴﻴﺭ ﻭﺘﺤﻠﻴل ﺍﻟﻤﻔﺎﻫﻴﻡ ﻭﺍﻟﻤﻌﺎﻨﻲ ﺍﻷﺴﺎﺴﻴﺔ ﻟﻌﻠﻡ ﺍﻻﺠﺘﻤﺎﻉ‪.‬‬ ‫ﻤ ﺍﺨ‬

‫ﺭﺌﻴﺱ ﺍﻟ ﺎﻤﻌ ﻓ ﺨﺘﺎﻡ ﺍﻟﻤ ﺘﻤﺭ‬

‫ﻜﺎﻨﺕ ﻤﺩﺍﺨﻠﺔ ﺭﺌﻴﺱ ﺍﻟﺠﺎﻤﻌﺔ ﺍﻟﺩﻜﺘﻭﺭ ﻜﻤﺎل ﺤﺴﻥ‪ ،‬ﻫﻲ ﺨﺘﺎﻡ ﺃﻋﻤﺎل ﺍﻟﻤـﺅﺘﻤﺭ‪،‬‬

‫ﻭﻗﺩ ﺭﻜﺯ ﺍﻟﺒﺭﻭﻓﻴﺴﻭﺭ ﻜﻤﺎل ﺤﺴﻥ ﻋﻠﻰ ﺃﻥ ﺍﻟﻤﺅﺘﻤﺭ ﺠﺎﺀ ﻓﻲ ﻭﻗﺘﻪ ﻭﺘﻤﻜﻥ ﻤﻥ ﺘﻭﻀﻴﺢ‬

‫ﻤﻭﺍﻗﻊ ﺍﻟﺨﻼﻑ ﺍﻟﺘﻲ ﺘﺴﺘﻭﺠﺏ ﺍﻟﺘﻔﻜﺭ ﻭﺍﻟﻤﺩﺍﺭﺴﺔ‪ .‬ﻭﻗﺎل ﺇﻥ ﺍﻟﻘﻀﻴﺔ ﺍﻷﻫﻡ ﻫﻭ ﺃﻥ ﻨﺤﺩﺩ‬

‫ﺒﻭﻀﻭﺡ ﺃﻴﻥ ﻨﺭﻴﺩ ﺃﻥ ﻨﺘﺠﻪ‪ .‬ﻭﻗﺎل ﺇﻥ ﺒﻌﺽ ﺍﻟﺘﺭﺩﺩ ﻭﺍﻟﻀﺒﺎﺒﻴﺔ ﺠﺎﺀﺕ ﻨﺘﻴﺠﺔ ﺍﺨـﺘﻼﻑ‬

‫ﺍﻟﻘﻴﺎﺩﺍﺕ ﻭﻓﺭﺩﻴﺔ ﺍﻟﻘﺭﺍﺭﺍﺕ‪.‬‬

‫ﻭﻗﺎل ﺍﻟﺒﺭﻭﻓﻴﺴﻭﺭ ﻜﻤﺎل ﺇﻨﻨﺎ ﻴﺠﺏ ﺃﻥ ﻨﻨﻅﺭ ﺇﻟﻰ ﺃﻤﺭ ﺍﻷﺴﻠﻤﺔ ﻤﻥ ﻤﻨﻅﻭﺭ‬

‫ﻭﺍﻗﻌﻲ ﻴﺴﻌﻰ ﺇﻟﻰ ﺇﺤﺩﺍﺙ ﺍﻟﻨﻘﻠﺔ ﺍﻟﻤﻁﻠﻭﺒﺔ ﻟﻌﺎﻟﻡ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻤﺒﻨﻴﹰﺎ ﻋﻠﻰ ﺍﻟﻌﻠﻡ ﺍﻟﺤﺩﻴﺙ‬ ‫ﻭﺍﻟﺩﻴﻥ ﺍﻟﻘﻭﻴﻡ ‪ ،‬ﻭﻫﻭ ﺃﻤﺭ ﻟﻥ ﻴﺘﺄﺘﻰ ﺇﻻ ﺇﺫﺍ ﺍﺘﻔﻘﻨﺎ ﻋﻠﻰ ﺸﺩ ﺍﻟﺨﻁﻭ ﻭﺘﻭﺤﻴﺩ ﺍﻟﺨﻁﻰ ‪.‬‬

‫ﺩ‪ .‬ﻋﺒﺎﺱ ﻋﺒﺩ ﺍﻟﺤﻠﻴﻡ ﻋﺒﺎﺱ‬

‫ﺠﺎﻙ ﺒﻴﺭﻙ ﻭﺇﻋﺎﺩﺓ ﻗﺭﺍﺀﺓ ﺍﻟﻘﺭﺁﻥ‬

‫ﺠﺎﻙ ﺒﻴﺭﻙ ﻭﺇﻋﺎﺩﺓ ﻗﺭﺍﺀﺓ ﺍﻟﻘﺭﺁﻥ‬ ‫‪.‬‬ ‫ﺭﺍ‬

‫" ﺎ‬

‫ﺎﺱ‬

‫ﺍﻟﺤﻠﻴﻡ‬

‫ﺎﺱ‬

‫*‬

‫ﺍﻟﻘﺭ ﻥ "ﻜﺘﺎﺏ ﻟﻠﻤﺴﺘﺸﺭﻕ ﺍﻟﻔﺭﻨﺴﻲ ‪ ،‬ﻭﻋﺎﻟﻡ ﺍﻻﺠﺘﻤﺎﻉ ﺍﻟﻤﺸﻬﻭﺭ ‪،‬‬

‫ﺍﻷﺴﺘﺎﺫ ﻓﻲ ﺍﻟﻜﻭﻟﻴﺞ ﺩﻱ ﻓﺭﺍﻨﺱ ﺠﺎﻙ ﺒﻴﺭﻙ ‪ ،‬ﺘﺭﺠﻤﻪ ﺍﻟﺩﻜﺘﻭﺭ ﻤﻨﺫﺭ ﻋﻴﺎﺸﻲ ﺒﻌﻨـﻭﺍﻥ‬ ‫ﺁﺨﺭ ﻫﻭ "ﺍﻟﻘﺭﺁﻥ ﻭﻋﻠﻡ ﺍﻟﻘﺭﺍﺀﺓ " ﻤﻊ ﺃﻥ ﻤﺎ ﺒﻴﻥ "ﺇﻋﺎﺩﺓ ﺍﻟﻘـﺭﺍﺀﺓ ‪ /‬ﻭﻋﻠـﻡ ﺍﻟﻘـﺭﺍﺀﺓ "‬ ‫ﻥ ﻤﺎ‬ ‫ﻥ ﺍﻟﻌﻴﺎﺸﻲ ﻴﺩﺭﻙ ﺸﺴﻭﻋﻬﺎ ‪ ،‬ﻭﺒﺭﻏﻡ ﺤﺴﻥ ﺍﻟﻨﻴﺔ ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻡ ‪ ،‬ﻓﺈ ّ‬ ‫ﻤﺴﺎﻓﺔ ﻻ ﺸﻙ ﺃ ّ‬ ‫ﻗﺩّﻤﻪ ﺍﻟﻤﺘﺭﺠﻡ ﻤﻥ ﻋﺫﺭ ﻟﻬﺫﺍ ﺍﻟﺘﻐﻴﻴﺭ ﻏﻴﺭ ﻤﻘﺒﻭل ‪ ،‬ﻏﻴﺭ ﺃﻥ ﻤﺎ ﻴﻐﻔﺭ ﻟﻪ ﺼﻨﻴﻌﻪ ﻫﺫﺍ ‪،‬‬ ‫ﺘﻠﻙ ﺍﻟﻤﻘﺎﻟﺔ ﺍﻟﺠﻤﻴﻠﺔ ﺍﻟﺘﻲ ﺍﻓﺘﺘﺢ ﺒﻬﺎ ﺍﻟﺘﺭﺠﻤﺔ ﺒﻌﻨﻭﺍﻥ "ﻗﺭﺍﺀﺓ ﺍﻟﺫﺍﺕ ﻟﻠﻘﺭﺁﻥ" ﻓـﻲ ﻨﺤـﻭ‬ ‫ﺠّل ﺍﻟﺤﺩﻴﺙ ﻋﻨﻬﺎ‪.‬‬ ‫ﺃﺭﺒﻊ ﻋﺸﺭﺓ ﺼﻔﺤﺔ ﻨﺅ َ‬ ‫ﻟﻘﺩ ﺴﻴﻁﺭﺕ ﻓﻜﺭﺓ ﺍﻟﺘﺠﺩﻴﺩ ﻋﻠﻲ ﻤﻨﻬﺠﻴﺔ ﺍﻟﺘﻔﻜﻴﺭ ﻋﻨﺩ ﺠﺎﻙ ﺒﻴﺭﻙ ‪ ،‬ﻓﻬﻭ ﻴـﺭﻯ‬ ‫ﺃﻨﻬﺎ ﻤﻥ ﺃﺒﺠﺩﻴﺎﺕ ﻤﻨﻬﺠﻴﺔ ﺍﻟﺤﻴﺎﺓ ﺍﻹﺴﻼﻤﻴﺔ ‪ ،‬ﺠﺎﻋ ﹰ‬ ‫ﻼ ﺤﺩﻴﺙ ﺍﻟﺭﺴﻭل ) ‪ " :( ‬ﻥ ﺍﷲ‬ ‫ﺘﻌﺎﻟ ﻴ ﻌ‬ ‫ﺫﻟﻙ ‪،‬‬

‫)‪(1‬‬

‫ﻟ‬

‫ﺍ ﻤ‬

‫ﻠ ﺭﺃﺱ ﻜل ﻤﺎﺌ‬

‫ﻤﻥ ﻴ‬

‫ﻼ ﻋﻠـﻲ‬ ‫ﻟ ﺎ ﻴ ﺎ " ﺩﻟﻴ ﹰ‬

‫ﻼ ﻤﻥ ﺃﺼﻭل ﺍﻟﺘﻔﻜﻴﺭ ﻓﻲ ﺍﻟﺤﻴﺎﺓ ﺍﻟﻤﻌﺎﺼﺭﺓ ﺍﻟﺘﻲ ﺘـﺩﻓﻊ ﺍﻟﻤﺠﺘﻤﻌـﺎﺕ‬ ‫ﻭﺃﺼ ﹰ‬

‫ﺍﻟﻌﺭﺒﻴﺔ ﺇﻟﻲ ﻋﻤﻠﻴﺔ ﺘﻁﻭﺭ ﺠﻭﻫﺭﻴﺔ ﻁﺎﻟﻤﺎ ﻨﺎﺩﻯ ﺒﻬﺎ ﻫﺫﺍ ﺍﻟﻤﻔﻜﺭ‬

‫)‪(2‬‬

‫؛ ﺍﻟﻐﺭﻴﺏ ﺍﻟﻘﺭﻴـﺏ‬

‫ﻼ ﺘﺤﺕ ﻗﻭﻯ ﺍﺴﺘﻌﻤﺎﺭﻴﺔ ﺇﻤﺒﺭﻴﺎﻟﻴﺔ ﻨﺎﻫﺒـﺔ ﻟﺨﻴﺭﺍﺘﻬـﺎ‬ ‫ﻤﻌﹰﺎ ﻟﻠﻨﻬﻭﺽ ﺒﺄﻤﺔ ﺭﺯﺤﺕ ﻁﻭﻴ ﹰ‬ ‫ﻤﻔﺭﻗﺔ ﻷﺒﻨﺎﺌﻬﺎ ‪ ،‬ﺸﺭﻁ ﺃﻥ ﻴﻜﻭﻥ ﺍﻟﻨﻬﻭﺽ ﺍﻟﻤﻁﻠﻭﺏ ﻗﺎﺌﻤﹰﺎ ﻋﻠﻲ ﺍﻟﻤﻭﺍﺯﻨﺔ ﺒﻴﻥ ﺍﻟﻤـﺎﺩﺓ‬ ‫* ﺃﺴﺘﺎﺫ ﺠﺎﻤﻌﻲ ﺴﻭﺩﺍﻨﻲ ﻤﻘﻴﻡ ﺒﺎﻟﺴﻌﻭﺩﻴﺔ‪.‬‬ ‫)‪ (1‬ﺍﻨﻅﺭ ﻤﻘﺎﻟﺔ ﺒﻴﺭﻙ‪ :‬ﻨﺤﻭ ﻋﻠﻡ ﺍﺠﺘﻤﺎﻉ ﺠﺩﻴﺩ‪ ،‬ﺘﺭﺠﻤﺔ ﺇﺒﺭﺍﻫﻴﻡ ﺍﻟﻜﻴﻼﻨﻲ ‪ ،‬ﻤﺠﻠﺔ ﺍﻟﻤﻌﺭﻓﺔ ‪ ،‬ﻉ ‪، 37‬‬ ‫‪1965‬ﻡ ‪ ،‬ﺹ ‪.14‬‬ ‫)‪ (2‬ﻟﻠﻤﺯﻴﺩ ﺍﻨﻅﺭ ‪ :‬ﺠﺎﻙ ﺒﻴﺭﻙ ‪،‬ﺍﻟﻌﺭﺏ ‪ ..‬ﺘﺎﺭﻴﺦ ﻭﻤﺴﺘﻘﺒل‪ ،‬ﺘﻌﺭﻴﺏ ﺨﻴﺭﻱ ﺤﻤﺎﺩ ‪ ،‬ﺍﻟﻬﻴﺌﺔ ﺍﻟﻤﺼـﺭﻴﺔ‬ ‫ﺍﻟﻌﺎﻤﺔ ‪1971 ،‬ﻡ‪.‬‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪2001, (1‬ﻡ‪1422/‬ﻫـ‬

‫ﺘﻘﺎﺭﻴﺭ ﻭﻤﺭﺍﺠﻌﺎﺕ‬

‫ﻭﺍﻟﺭﻭﺡ ﻓﻲ ﻭﻗﺕ ﻭﺍﺤﺩ ‪ ،‬ﻭﻜﻴﻑ ﻻ ﻭﻨﺤﻥ ﺃﻤﺎﻡ ﻭﺍﺤﺩ ﻤﻥ ﺃﻜﺒﺭ ﺘﻼﻤـﺫﺓ ﺍﻟﻤﺴﺘﺸـﺭﻕ‬ ‫ﺍﻟﻔﺭﻨﺴﻲ ﺍﻟﻤﺸﻬﻭﺭ ﻟﻭﻴﺱ ﻤﺎﺴﻴﻨﻴﻭﻥ ﺍﻟﻤﻌﺭﻭﻑ ﺒﺩﺭﺍﺴﺎﺘﻪ ﻭﺃﺒﺤﺎﺜﻪ ﺍﻟﺩﻴﻨﻴﺔ ﻭﺍﻟﺭﻭﺤﻴـﺔ‬ ‫ﻓﻲ ﺤﻀﺎﺭﺓ ﺍﻹﺴﻼﻡ ‪ ،‬ﻭﺃﻤﺎﻡ ﻨﺎﻗﺩ ﻤﻌﺎﺼﺭ ﻭﺒﺎﺤﺙ ﻤﺘﻌﻤﻕ ﻴﻌﺩ ﺍﻹﺴﻼﻡ ﺩﻴﻨﹰﺎ " ﻴﺤﻔﻅ‬ ‫ﻁﺒﻴﻌﺔ ﺍﻹﻨﺴﺎﻥ ﻭﺍﻟﻁﺒﻴﻌﺔ ﺒﺸﻜل ﻋﺎﻡ ‪ ،‬ﻭﻻ ﻴﺭﻏﻡ ﺍﻹﻨﺴﺎﻥ ﺇﻻ ﻋﻠﻰ ﻁﺎﻋـﺔ ﺍﻟﻘـﺎﻨﻭﻥ‬ ‫ﻥ ﺒﻴﺭﻙ ﻴ َﻤّﺜل ﻭﺠﻬﹰﺎ ﺨﺎﺼﹰﺎ ﻤﻥ ﺃﻭﺠﻪ ﺍﻟﺨﻁـﺎﺏ‬ ‫ﻼ ﻋﻥ ﻫﺫﺍ ﻭﺫﺍﻙ ‪ ،‬ﻓﺈ ّ‬ ‫ﺍﻹﻟﻬﻲ" )‪ .(3‬ﻓﻀ ﹰ‬ ‫ﺍﻻﺴﺘﺸﺭﺍﻗﻲ ﺍﻟﻤﻌﺎﺼﺭ‪ ،‬ﺘﻤﺘﺯﺝ ﻓﻴﻪ ﺍﻟﺼﺩﺍﻗﺔ ﺍﻟﺤﻘﺔ ‪ ،‬ﻭﺍﻟﻤﻭﻀـﻭﻋﻴﺔ ﺍﻟﺤﻘـﺔ ‪ ،‬ﻓﻴﻤـﺎ‬ ‫ﻴﺨﺹ ﺍﻟﺘﺎﺭﻴﺦ ﺍﻟﻌﺭﺒﻲ ﺍﻹﺴﻼﻤﻲ ‪ ،‬ﻭﺼﻭﺭﺓ ﺍﻟﻤﺠﺘﻤﻌﺎﺕ ﺍﻟﻌﺭﺒﻴﺔ ﺍﻟﻤﻌﺎﺼﺭﺓ ﻭﺍﻻﻫﺘﻤﺎﻡ‬ ‫ﺍﻟﺸﺩﻴﺩ ﺒﺜﻘﺎﻓﺔ ﺍﻟﻌﺭﺏ ﻭﺘﺭﺍﺜﻬﻡ ﻭﺨﺩﻤﺔ ﻗﻀﺎﻴﺎﻫﻡ )‪.(1‬‬ ‫ﺘﺄﺘﻲ ﺩﺭﺍﺴﺔ ﺍﻟﻤﺴﺘﺸﺭﻕ ﺍﻟﻔﺭﻨﺴﻲ ﺒﻴﺭﻙ "ﺇﻋﺎﺩﺓ ﻗﺭﺍﺀﺓ ﺍﻟﻘـﺭﺁﻥ" ﻤﻭﺍﺠﻬـﺔ ﺒـﻴﻥ‬ ‫ﻨﻤﻁﻴﻥ ﻗﺭﺍﺌﻴﻴﻥ ﻟﻠﻨﺹ ﺍﻟﻘﺭﺁﻨﻲ ‪ ،‬ﺃﻭﻟﻬﻤﺎ ﻴﺘﻤﺜل ﻓﻲ "ﻗﺭﺍﺀﺓ ﺍﻟﺫﺍﺕ" ‪ ،‬ﻭﺍﻟﺜﺎﻨﻲ ﻓﻲ "ﻗﺭﺍﺀﺓ‬ ‫ﻥ ﻗﺭﺍﺀﺓ ﺍﻟﺫﺍﺕ ﻤﺅﺴّﺴﺔ ﻋﻠـﻲ‬ ‫ﺍﻵﺨﺭ"‪ ،‬ﻭﻻ ﺘﻌﻨﻲ ﻫﺫﻩ ﺍﻟﻤﻭﺍﺠﻬﺔ ﺨﻼﻓﹰﺎ ﺒﺎﻟﻀﺭﻭﺭﺓ ‪ ،‬ﻷ ّ‬ ‫ﺨﻁﺎﺏ ﻤﻨﻬﺠﻲ ﻴﺘﺴﻕ ﻤﻊ ﺜﻘﺎﻓﺔ ﻫﺫﻩ ﺍﻟﺫﺍﺕ ﻭﺤﻀﺎﺭﺘﻬﺎ ‪ ،‬ﺃﻤﺎ ﻗﺭﺍﺀﺓ ﺍﻵﺨـﺭ ﻓـﺘﻌﻜﺱ‬ ‫ﻥ ﺍﻹﺴﻼﻡ ﺜﻘﺎﻓﺔ ﻭﻋﻼﻗﺔ ﺤﺴّﺎﺴﺔ ﻤﻊ ﺍﻵﺨﺭ ‪ ،‬ﻭﺇﺩﺭﺍﻙ ﺸـﻌﺭﻱ‬ ‫ﺘﺭﻜﻴﺯﹰﺍ ﺃﺴﺎﺴﻴﹰﺎ ﻋﻠﻰ " ﺃ ّ‬ ‫ﺹ ﻤﺘﻔﺭ ّﺩ ﺒﻤـﺎ‬ ‫ﺴّﺱ ﻟﺩﻴﻥ ﺍﻹﺴﻼﻡ ﻭﺤﻀﺎﺭﺘﻪ ﻨ ّ‬ ‫ﻥ ﺍﻟﻨﺹ ﺍﻟﻘﺭﺁﻨﻲ ﺍﻟﻤﺅ َ‬ ‫ﻟﻠﺨﻠﻕ " )‪ .(2‬ﻭﺃ ّ‬ ‫ﻴﻀﻔﻴﻪ ﻋﻠﻲ ﻫﺫﻩ ﺍﻟﺤﻀﺎﺭﺓ ﻤﻥ ﺼﻔﺎﺕ ﺍﻟﺤﺭﻜﺔ ﻭﺍﻟﺘﻘﺩﻡ ﻭﺍﻟﺩﻴﻤﻭﻤﺔ ‪ .‬ﻟﺫﻟﻙ ﺠﺎﺀﺕ ﺇﻋﺎﺩﺓ‬ ‫ﻗﺭﺍﺀﺓ ﺠﺎﻙ ﺒﻴﺭﻙ ﻟﻠﻘﺭﺁﻥ – ﻭﻫﻭ ﺍﻟﺫﻱ ﺃﻤﻀﻰ ﺨﻤﺴﺔ ﻋﺸﺭ ﻋﺎﻤﹰﺎ ﻴﺘﺭﺠﻡ ﻤﻌﺎﻨﻴﻪ ﺇﻟـﻲ‬ ‫ﺍﻟﻔﺭﻨﺴﻴﺔ – ﺠﺎﺀﺕ ﻟﺘﻌﻨﻲ "ﺘﺠﺩﻴﺩ ﺍﺴﺘﻨﺒﺎﻁ ﻭﺘﻭﺴﻴﻊ ﺩﻭﺍﺌﺭ ﺍﻻﺴﺘﻨﺘﺎﺝ ﻭﺘﻭﻟﻴـﺩ ﺩﻻﺌـل ‪،‬‬ ‫)‪(3‬‬

‫ﺒﺩﺭ ﺍﻟﺩﻴﻥ ﻋﺭﻭﺩﻜﻲ ‪ ،‬ﻤﻐﺎﻤﺭﺍﺕ ﺍﻷﺼﺎﻟﺔ ‪ ،‬ﻗﺭﺍﺀﺓ ﺃﻭﻟﻲ ﻓﻲ ﻜﺘﺎﺏ ﺠﺎﻙ ﺒﻴﺭﻙ ‪:‬ﻜﻠﻤـﺔ ﺍﻟﻌـﺭﺏ‬

‫ﻟﻠﻌﺎﻟﻡ ﺍﻟﺠﺩﻴﺩ‪ ،‬ﻤﺠﻠﺔ ﺍﻟﻤﻌﺭﻓﺔ ﻉ ‪1975 ، 162‬ﻡ ‪ ،‬ﺹ ‪.104‬‬

‫)‪(1‬‬

‫ﺩ‪ .‬ﻋﺒﺩ ﺍﻟﺴﻼﻡ ﺍﻟﻌﺠﻴﻠﻲ ‪،‬ﺠﺎﻙ ﺒﺒﻴﺭﻙ ﺍﻟﺫﻱ ﺭﺤل ‪ ،‬ﻤﺠﻠـﺔ ﺍﻟﻤﻌﺭﻓـﺔ ‪ ،‬ﻉ ‪ ، 1995 ، 387‬ﺹ‬

‫‪.188‬‬

‫)‪(2‬‬

‫ﻤﺤﻤﺩ ﺒﻨﻭﻨﺔ ‪ ،‬ﺍﻟﻘﺭﺁﻥ ﻭﻋﻠﻡ ﺍﻟﻘﺭﺍﺀﺓ ‪ :‬ﺍﻟﻤﻘﺩﻤﺔ ‪ ،‬ﺹ ‪.25‬‬

‫ﺠﺎﻙ ﺒﻴﺭﻙ ﻭﺇﻋﺎﺩﺓ ﻗﺭﺍﺀﺓ ﺍﻟﻘﺭﺁﻥ‬

‫ﺩ‪ .‬ﻋﺒﺎﺱ ﻋﺒﺩ ﺍﻟﺤﻠﻴﻡ ﻋﺒﺎﺱ‬

‫ﻭﺘﺠﻨﻴﺩ ﻨﺘﺎﺝ ﺍﻟﻠﻐﺔ ﻭﺍﻻﺠﺘﻤﺎﻉ ﻭﺍﻟﻤﻨﻁﻕ ﻭﺍﻷﻨﺎﺴﺔ ‪ ،‬ﻭﺍﻟﺼﻭﺕ ﻭﺍﻟﺒﻼﻏﺔ ‪ ،‬ﻭﺍﻟﺘﺭﻜﻴـﺏ‬ ‫ﻭﺍﻵﺜﺎﺭ ﻟﻠﺤﺼﻭل ﻋﻠﻲ ﻤﻔﺎﻫﻴﻡ ﻤﺅ َ‬ ‫ﺴّﺴﺔ ﻟﻤﻌﺎﻟﻡ ﻤﻨﻅﻭﻤﺔ ﺇﻨﺴﺎﻨﻴﺔ ﻭﺍﻋﻴﺔ ﻫﺎﺩﻓﺔ ")‪ .(3‬ﻭﻤﻥ‬ ‫ﻫﻨﺎ ﺠﺎﺀﺕ ﺘﺭﺠﻤﺔ ﺩ‪ .‬ﻤﻨﺫﺭ ﻋﻴﺎﺸﻲ ﺍﻟﻤﻌﺭﻭﻑ ﺒﺄﺒﺤﺎﺜﻪ ﻭﺩﺭﺍﺴﺎﺘﻪ ﺍﻟﻠﺴـﺎﻨﻴﺔ ﻭﺍﻟﺩﻻﻟﻴـﺔ‬ ‫ﻟﻬﺫﻩ ﺍﻟﻨﱠﺹ ﻤﻥ ﻗﺒﻴل ﻤﻨﺎﺴﺒﺔ ﺍﻟﻤﻘﺎل ﻟﻤﻘﺘﻀﻰ ﺍﻟﺤﺎل ‪ .‬ﻭﻻ ﺸـﻙ ﺃﻥ ﻗـﺭﺍﺀﺓ ﻓﺎﺤﺼـﺔ‬ ‫ﻟﻠﻔﺼل ﺍﻟﺫﻱ ﺠﻌﻠﻪ ﻓﺎﺘﺤﺔ ﻟﻬﺫﺍ ﺍﻟﻌﻤل ﺘﻜﺸﻑ ﻋﻥ ﺇﻴﻤﺎﻨﻪ ﺍﻟﻌﻤﻴﻕ ﺒﺠﻬﻭﺩ ﻋﻠﻤﺎﺀ ﺍﻷﺼﻭل‬ ‫ﻓﻲ ﻤﺠﺎل ﺍﻟﻌﻠﻡ ﺒﺎﻟﺨﻁﺎﺏ ﻭﺃﺠﻨﺎﺴﻪ ﻭﺍﻟﻌﻠﻡ ﺒﺎﻟﻨﺹ ﻭﻤﻜﻭﻨﺎﺘﻪ ‪ ،‬ﻭﻫﻰ ﺩﺭﺍﺴﺎﺕ ﺴـﺎﺭﺕ‬ ‫ﺒﻨﻔﺴﻬﺎ ﻤﺴﺎﺭﹰﺍ ﻟﺴﺎﻨﻴﹰﺎ ﻭﺃﺴﻠﻭﺒﻴﹰﺎ ﻭﺴﻴﻤﻴﻭﻟﻭﺠﻴﹰﺎ ﻴﻜﺎﺩ ﺍﻟﻤﺭﺀ ﻴﺤﺴﺏ ﺃﻨﻪ ﺃﻤﺎﻡ ﺃﺤـﺩﺙ ﻤـﺎ‬ ‫ﺃﻨﺘﺠﺘﻪ ﺍﻟﻤﻌﺭﻓﺔ ﺍﻟﺤﺩﻴﺜﺔ ﻓﻲ ﺇﻁﺎﺭ "ﻋﻠﻡ ﺍﻟﻘﺭﺍﺀﺓ"‪.‬‬ ‫ﻟﻘﺩ ﺤﺭﺹ ﺍﻟﻌﻴﺎﺸﻲ ﻋﻠﻲ ﻋﺭﺽ ﺍﺘﺠﺎﻫﺎﺕ ﺍﻟﺒﺤﺙ ﺍﻟﺩﻻﻟﻲ ﻋﻨﺩ ﺍﻟﻌﺭﺏ‬ ‫ﻭﺤﺼﺭﻫﺎ ﻓﻲ ﺜﻼﺜﺔ ﺍﺘﺠﺎﻫﺎﺕ ﻫﻲ ‪:‬‬ ‫ﺍ ﻭل ‪ :‬ﺍﺘﺠﺎﻩ ﻴﺒﺤﺙ ﻓﻲ ﺘﻁﻭﻴﺭ ﺍﻟﻠﻐﺔ ﺘﺒﻌﹰﺎ ﻟﺘﻁﻭﺭ ﺍﺴﺘﻌﻤﺎﻟﻬﺎ ﺍﻟﺤﻀﺎﺭﻱ‪.‬‬ ‫ﻭﺍﻟ ﺎ‬

‫‪ :‬ﺍﺘﺠﺎﻩ ﻴﺒﺤﺙ ﻓﻲ ﺍﻟﺘﻁﻭﺭ ﺍﻻﺠﺘﻤﺎﻋﻲ ﻭﺃﺜﺭﻩ ﻓﻲ ﺍﻟﺩﻻﻟﺔ ﺍﻟﻠﻐﻭﻴﺔ ﻭﺫﻟـﻙ ﻤـﻥ‬ ‫ﺨﻼل ﺍﻟﺩﺭﺱ ﺍﻟﻠﻐﻭﻱ ﺍﻟﻘﺎﺌﻡ ﻋﻠﻲ ﺍﻟﺨﻁﺎﺏ ﺍﻟﺘﺩﺍﻭﻟﻲ ﺒﺼـﻭﺭﺓ ﻨﺼـﻭﺹ ﻤـﻥ‬ ‫ﺍﻟﺤﺩﻴﺙ ﺍﻟﺸﺭﻴﻑ ﻭﺍﻷﺩﺏ ﺍﻟﻌﺭﺒﻲ‪.‬‬

‫ﻭﺍ ﺨﻴﺭ ‪ :‬ﺍﺘﺠﺎﻩ ﻗﺎﺌﻡ ﻋﻠﻲ ﺩﺭﺍﺴﺔ ﺍﻟﻨﱠﺹ ﺍﻟﻘﺭﺁﻨﻲ‪.‬‬ ‫ﻭﺒﻌﺩ ﺍﻟﻔﺭﺍ ﻤﻥ ﻋﺭﺽ ﻫﺫﻩ ﺍﻻﺘﺠﺎﻫﺎﺕ ﻴﻨﺘﻘل ﺍﻟﻌﻴﺎﺸﻲ ﺇﻟﻲ ﻤﺴﺎﺭ ﺁﺨﺭ ﺃﺴـﻤﺎﻩ‬

‫ﻥ ﺤﻀﺎﺭﺓ ﺍﻹﺴﻼﻡ ﻗﺎﻤﺕ ﻋﻠـﻲ‬ ‫)ﺤﻀﺎﺭﺓ ﺍﻟﻨﺹ ﻭﺘﺤﻭل ﺍﻟﺸﺨﺹ ( ‪ ،‬ﻭﻴﻌﻨﻲ ﺒﺫﻟﻙ ﺃ ّ‬ ‫ﺍﻟﺨﻁﺎﺏ ﺍﻟﻘﺭﺁﻨﻲ ﻜﺄﺴﺎﺱ ﺃﻨﻁﻭﻟﻭﺠﻲ ﻟﺘﻜﻭﻴﻥ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻟﻤﺴﻠﻤﺔ ﻭﺍﻨﺘﻘﺎﻟﻬﺎ ﻤﻥ ﺍﻟﺤﻘﻴﻘﺔ‬ ‫ﺍﻟﺸﺨﺼﻴﺔ ﺇﻟﻲ ﺍﻟﺤﻘﻴﻘﺔ ﺍﻟﻨﺼﻴﺔ ‪ ،‬ﻭﻫﺫﺍ ﻴﺘﻁﻠﺏ ﻤﻥ ﺩﺍﺭﺱ ﺍﻟﺨﻁﺎﺏ ﺍﻟﻘﺭﺁﻨﻲ ﺍﻟﻨﻅﺭ ﻓﻲ‬

‫ﺜﻼﺜﺔ ﺃﻨﻤﺎﻁ ﺩﻻﻟﻴﺔ ﻫﻲ )ﺍﻟﺩﻻﻟﺔ ﺍﻟﺘﺎﺭﻴﺨﻴﺔ ‪ ،‬ﻭﺍﻟﺩﻻﻟﺔ ﺍﻟﻨﺼﻴﺔ ‪ ،‬ﻭﺍﻟﺩﻻﻟﺔ ﺍﻵﻨﻴﺔ ( ﻭﻜل‬

‫ﺴّﺱ ﻤﻥ ﺍﻟﻜﺎﺌﻥ ﺍﻟﺒﺸﺭﻱ " ﺼـﻭﺭﺓ‬ ‫ﻥ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻴﺅ َ‬ ‫ﻫﺫﻩ ﺍﻟﺩﻻﻻﺕ ﺘﺘﻀﺎﻓﺭ ﻟﺘﺅ ﹶﻜّﺩ ﺃ ّ‬

‫)‪(3‬‬

‫ﺩ‪ .‬ﻤﺤﻤﻭﺩ ﻋﻜﹼﺎﻡ ‪ ،‬ﺍﻟﻘﺭﺁﻥ ﻭﻋﻠﻡ ﺍﻟﻘﺭﺍﺀﺓ ‪ :‬ﺘﻘﺩﻴﻡ ‪ ،‬ﺹ ‪.8‬‬

‫ﺘﻘﺎﺭﻴﺭ ﻭﻤﺭﺍﺠﻌﺎﺕ‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪2001, (1‬ﻡ‪1422/‬ﻫـ‬

‫ﻟﻭﺠﻭﺩ ﺍﻟﺸﺭﻴﻌﺔ ‪ ،‬ﻭﻴﻜﻭﻥ ﺨﻁﺎﺒﻪ ﺨﻁﺎﺒﹰﺎ ﻟﻬﺎ ‪ ،‬ﻭﺇﺫ ﺫﺍﻙ ﻓﺈﻨﻪ ﻴﺘﺨﻠﹼـﻕ ﻓﻴـﻪ ﺴﻴﺎﺴـ ﹰﺔ ‪،‬‬ ‫ﻼ"‬ ‫ﻭﺍﻗﺘﺼﺎﺩﹰﺍ ‪ ،‬ﻭﺴﻠﻭﻜﹰﺎ ﺍﺠﺘﻤﺎﻋﻴﺎﹰ‪ ،‬ﻭﺃﺨﻼﻗﹰﺎ ﻭﺘﻌﺎﻤ ﹰ‬

‫)‪(1‬‬

‫ﻥ‬ ‫‪ ،‬ﻭﺍﻟﺫﻱ ﻴﻬ ّﻡ ﺍﻟﻌﻴﺎﺸﻲ ﻫﻨـﺎ ‪ ،‬ﺃ ّ‬

‫ﺍﻟﻘﺭﺁﻥ – ﺒﻭﺼﻔﻪ ﻜﻼﻤﹰﺎ – ﻴﻀﻊ ﻨﻔﺴﻪ ﻓﻲ ﻗﻠﺏ ﺍﻟﺘﻭﺍﺼل ﺍﻟﻠﺴﺎﻨﻲ ‪ ،‬ﻭﻫـﺫﺍ ﻴﻘﺘﻀـﻲ‬

‫ﺹ( ﺇﻟﻲ ﻋﻨﺼﺭ ﺜﺎﻟﺙ ‪ ،‬ﻭﻫـﻭ )ﺍﻟﻤﺘﻠﻘـﻲ( ﻤﻤـﺎ‬ ‫ﺍﻟﺘﻨﺒّﻪ )ﺒﺎﻷﻀﺎﻓﺔ ﺇﻟﻰ ﺍﻟﻤﺭﺴل ‪ ،‬ﻭﺍﻟﻨ ّ‬ ‫ﻻ ﻋﻠﻲ ﻤﻨﺸﺌﻪ ﻭﺫﺍﺘﻪ ﻭﻤﺘﻠﻘﻴﻪ ‪ .‬ﻭﺍﻟﻌﻼﻗﺔ ﺍﻟﺘﻲ ﻴﻤﻜـﻥ‬ ‫ﻴﺠﻌل ﺍﻟﺨﻁﺎﺏ ﺍﻟﻘﺭﺁﻨﻲ ﺨﻁﺎﺒﹰﺎ ﺩﺍ ﹰ‬

‫ﻟﻌﻠﻤﺎﺀ ﺍﻟﻠﻐﺔ ﺒﺤﺜﻬﺎ ﻫﻲ ﺍﻟﻘﺎﺌﻤﺔ ﺒﻴﻥ ﺍﻟﻨﺹ ﻭﺍﻟﻤﺘﻠﻘﻲ ‪ ،‬ﺘﻠﻙ ﺍﻟﺘﻲ ﻟﺨﺼﻬّﺎ ﺍﻟﺩﻜﺘﻭﺭ ﻤﻨﺫﺭ‬ ‫ﻓﻲ ﺜﻼﺜﺔ ﺠﻭﺍﻨﺏ ﻫﻲ )ﺍﻟﺘﻠﻘﻲ ﺍﻟﺴﻠﺒﻲ ﺃﻭ ﺍﻹﻴﺠﺎﺒﻲ ‪ ،‬ﻭﺍﻟﺘﻠﻘﻲ ﺍﻟﻨﺎﻗﺹ ﻟﻠـﻨﺹ ﺴـﻴﺒﻘﻰ‬ ‫ﻋﻠﻰ ﻤﺜﺎل ﻤﺘﻠﻘﻴﻪ ﻻ ﻋﻠﻲ ﻤﺜﺎل ﻤﺭﺴﻠﻪ ‪ ،‬ﻭﺍﻟﺘﻔﺴﻴﺭ )ﻜﺘﻠﻘﻲ( ﻴﻅل ﻤﺭﻫﻭﻨـﹰﺎ ﺒﻅـﺭﻭﻑ‬

‫ﺜﻘﺎﻓﻴﺔ ‪ ،‬ﺯﻤﺎﻨﻴﺔ ﻭﻤﻜﺎﻨﻴﺔ ﻭﻫﺫﻩ ﺍﻟﻨﻘﻁﺔ ﺍﻷﺨﻴﺭﺓ ﺒﺎﻟﺘﺤﺩﻴﺩ ﺘﺠﻌل ﺍﻟﻨﺹ ﺍﻟﻘﺭﺁﻨﻲ ﻤﺠﺎﻭﺯﹰﺍ‬

‫ﻟﻠﺘﺎﺭﻴﺦ ‪ ،‬ﻤﺘﻘﺩﻤﹰﺎ ﻟﻠﺯﻤﺎﻥ ﻭﻟﻠﻅﺭﻭﻑ ﺍﻟﺫﺍﺘﻴﺔ ﻭﺍﻹﻨﺴﺎﻨﻴﺔ ‪ ،‬ﻭﺘﺅ ﹶﻜّـﺩ ﺃﻴﻀـﹰﺎ ‪ :‬ﺩﻴﻤﻭﻤـﺔ‬ ‫ﺍﻟﺤﻀﻭﺭ ﺍﻟﻘﺭﺁﻨﻲ ﺒﻭﺼﻔﻪ ﻨﺼﹰﺎ ﻭﻨﺴﻘﹰﺎ ﻭﻤﻨﺘﺠﹰﺎ ﺜﻘﺎﻓﻴﹰﺎ ‪ ،‬ﻭﻜﺫﻟﻙ ﺍﻨﺘﺴﺎﺏ ﻫﺫﺍ ﺍﻟﺨﻁـﺎﺏ‬

‫ﻻ‪.‬‬ ‫ﺇﻟﻲ ﻗﺎﺌﻠﻪ ﺘﻤﺎﻤﹰﺎ ﻭﻜﻤﺎ ﹰ‬

‫ﻥ ﺍﻟﺩﻜﺘﻭﺭ ﺍﻟﻌﻴﺎﺸﻲ ﻴﻬﺩﻑ ﺇﻟـﻲ ﺘﺄﺴـﻴﺱ‬ ‫ﻭﺃﺭﻯ – ﻤﻥ ﺨﻼل ﻜل ﻤﺎ ﺴﺒﻕ – ﺃ ّ‬

‫ﻤﻨﻅﻭﺭ ﻟﺴﺎﻨﻲ ﻴﺘﻌﺎﻤل ﻤﻊ ﺍﻟﺨﻁﺎﺏ ﺍﻟﻘﺭﺁﻨﻲ ﻋﺒﺭ ﺘﺄﺴﻴﺱ ﺃﺒﻌﺎﺩ ﻤﻌﺭﻓﻴﺔ ﻫﺎﻤﺔ ﻟﻨﻅﺭﻴـﺔ‬

‫ﻻ ﺭﻤﺯﻴـﹰﺎ‬ ‫ﺨﺎﺼﺔ ﻓﻲ ﺍﻟﺘﻠﻘﻲ ﺍﻋﺘﻤﺎﺩﹰﺍ ﻋﻠﻲ ﺍﻟﻨﻅﺭ ﻓﻲ ﺍﻟﺩﻻﻟﺔ ﺍﻟﻨﺼـﻴﺔ ﺒﺎﻋﺘﺒﺎﺭﻫـﺎ ﺩﺍ ﹰ‬ ‫ﻴﺘﺠﺎﻭﺯ ﺍﻷﺯﻤﻨﺔ ﻭﻴﺴﻜﻥ ﻓﻲ ﺍﻵﺘﻲ ﻋﻠﻰ ﺍﻟﺩﻭﺍﻡ‪.‬‬

‫ﺹ ﺍﻟﺩﻜﺘﻭﺭ ﺠﺎﻙ ﺒﻴﺭﻙ ﻓـﻲ‬ ‫ﻭﺒﻌﺩ ﺘﻘﺩﻴﻤﻴﻥ ﻤﻭﺠﺯﻴﻥ ‪ ،‬ﻭﻓﺎﺘﺤﺔ ﻤﻔﺼّﻠﺔ ‪ ،‬ﻴﺄﺘﻲ ﻨ ّ‬

‫ﺃﺭﺒﻌﺔ ﻓﺼﻭل ‪ ،‬ﺠﻌل ﺍﻷﻭل ﺒﻌﻨﻭﺍﻥ "ﻤﻘﺎﺭﺒﺎﺕ ﻓﻲ ﺍﻟﺒﻨﻴﺔ " ﻴﻭﻀﺢ ﻓﻴﻪ ﺨﻁﺘﻪ ﻓﻲ ﻫـﺫﺍ‬

‫ﺍﻟﺒﺤﺙ ﻭﺍﻟﻤﺘﻤﺜﻠﺔ ﺒﺎﺴﺘﺒﺩﺍل ﺍﻟﻤﻌﺭﻓﺔ ﺒﺎﻟﺘﺄﻤل ﻭﺍﻟﻤﺩﻭﻨﺔ ﺒﺎﻟﺘﺤﻠﻴل ‪ ،‬ﻹﻋﺎﺩﺓ ﻗﺭﺍﺀﺓ ﺍﻟﻘـﺭﺁﻥ‬ ‫ﺒﺎﺴﺘﺨﺩﺍﻡ ﻤﻜﺘﺴﺒﺎﺕ ﺍﻟﻌﺼﺭ ﺍﻟﻤﻨﻬﺠﻴﺔ ‪ ،‬ﻭﺍﻟﺤﺴﺎﺴﻴﺔ ﺍﻟﺫﺍﺘﻴﺔ ‪ ،‬ﻤـﻊ ﺍﻹﺤﺎﻁـﺔ ﻤﺠـﺩﺩﹰﺍ‬

‫ﺒﻁﺭﻴﻘﺔ ﺍﻷﺠﻴﺎل ﺍﻟﺴﺎﺒﻘﺔ ﻓﻲ ﺍﻟﻔﻬﻡ ‪ ،‬ﻭﻫﺫﻩ ﺍﻹﻋﺎﺩﺓ ﻻ ﺘﻐﺽ ﺍﻟﻁﺭﻑ ﻋﻥ ﺍﻟﺴﻤﺔ ﺍﻟﺠﻠﻴﻠﺔ‬

‫ﻟﻠﻨﺹ ﺍﻟﻘﺭﺁﻨﻲ ﺃﻭ ﻋﻥ ﺍﻟﻨﺩﺍﺀ )ﺍﻟﺼﻭﺘﻲ( ﻟﻠﻘﺭﺁﻥ ‪ ،‬ﻓﻬﺫﺍ ﺍﻟﻨﺹ ﻴﺼﻌﺩ ﺇﻟﻴﻨﺎ ﻤﺜل ﺃﻋﻤـﺩﺓ‬ ‫)‪(1‬‬

‫ﻓﺎﺘﺤﺔ ﺍﻟﻤﺘﺭﺠﻡ ‪ ،‬ﻨﻔﺴﻪ ‪ ،‬ﺹ ‪.20‬‬

‫ﺠﺎﻙ ﺒﻴﺭﻙ ﻭﺇﻋﺎﺩﺓ ﻗﺭﺍﺀﺓ ﺍﻟﻘﺭﺁﻥ‬

‫ﺩ‪ .‬ﻋﺒﺎﺱ ﻋﺒﺩ ﺍﻟﺤﻠﻴﻡ ﻋﺒﺎﺱ‬

‫ﺴّﻠﻭﻙ ﻭﺍﻟﻤﻌﺘﻘﺩﺍﺕ ﺒﺎﻟﻨﺴﺒﺔ ﺇﻟـﻲ ﻤﻼﻴـﻴﻥ‬ ‫ﻤﻥ ﺍﻷﺼﻭﺍﺕ ﺍﻟﻤﻭﺠﻬﺔ ﺒﺸﻌﺎﻉ ﺍﻹﻴﻤﺎﻥ ﻭﺍﻟ َ‬

‫ﻥ )ﺠﺎﻙ ﺒﻴﺭﻙ( ﺍﻟﺫﻱ ﻴﻌﺘﺭﻑ ﺒﺄﻥ ﺍﻟﻘﺭﺁﻥ ﻨﺹ ﻴﻭﺤﻲ ﺒﺎﻻﺤﺘﺭﺍﻡ ‪،‬‬ ‫ﺍﻟﺒﺸﺭ ‪ ،‬ﻭﻤﻊ ﺫﻟﻙ ﻓﺈ ّ‬ ‫ﻴﻘﺩ ّﻡ ﺒﺤﺜﹰﺎ ﻗﺎﺌﻤﺎ ﻋﻠﻲ ﺍﻟﻤﻭﻀﻭﻋﻴﺔ ﺍﻟﻨﻘﺩﻴﺔ ﻤﻊ ﺃﻥ ﺜﻤﺔ ﺨﻼﻓﹰﺎ ﻭﺍﻀﺤﹰﺎ ﺒﻴﻥ ﺘﺫﻭﻕ ﺸﺨﺹ‬

‫ﻤﻥ ﺃﺒﻨﺎﺀ ﺍﻟﻘﺭﻥ ﺍﻟﻌﺸﺭﻴﻥ ‪ ،‬ﻭﺃﻭﻟﺌﻙ ﺍﻟﺫﻴﻥ ﻋﺎﺸﻭﺍ ﻓﻲ ﺍﻟﻘﺭﻥ ﺍﻟﺴﺎﺒﻊ ﻤﻤﻥ ﺴﻤﻌﻭﺍ ﺍﻟﻘﺭﺁﻥ‬

‫ﻟﻠﻤﺭﺓ ﺍﻷﻭﻟﻲ ﻓﻤﻥ ﺫﺍ ﺍﻟﺫﻱ ﻴﺴﺘﻁﻴﻊ ﺃﻥ ﻴﻌﻴﺩ ﺇﻟﻴﻨﺎ ﺍﻨﻔﻌﺎﻟﻬﻡ ﺍﻷﻭل ﻫﺫﺍ ﺍﻻﻨﻔﻌﺎل ﺍﻟﺫﻱ ﻻ‬ ‫ﻴﻨﻔﻲ ﺤﻘﻴﻘﺔ ﻋﻘﻠﻴﺔ ﺘﺅﻜﺩ ﺃﻥ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ "ﻴﺴﺘﻁﻴﻊ ﺃﻥ ﻴﻭﺠﺯ ﻨﻔﺴﻪ ﻓﻲ ﻜﻠﻤﺔ ﻭﺍﺤـﺩﺓ‬

‫ﻫﻲ ﻭﺤﺩﺍﻨﻴﺔ ﺍﷲ ‪ .‬ﻭﺃﻥ ﻫﺫﻩ ﺍﻟﻭﺤﺩﺓ ﺍﻟﻠﻐﻭﻴﺔ ﺍﻟﺼﻐﺭﻯ )ﺃﺤﺩ( ﻟ ﹸﺘﻌَـ ّﺩ ﻭﺤـﺩﺓ ﻋﻤﻼﻗـﺔ‬ ‫ﻟﻠﻭﺤﺩﺍﻨﻴﺔ ﺍﻹﻟﻬﻴﺔ ﻤﺜﻠﻬﺎ ﺍﻟﻨﺹ ﺍﻟﻘﺭﺁﻨﻲ ﻓﻲ ﻤﺠﻤﻭﻋﻪ ﺍﻟﺫﻱ ﺍﺘﻔﻘﺕ ﻜل ﺍﻟﻔﺭﻕ ﻋﻠﻲ ﻨﺼﻪ‬ ‫ﺒﻌﺩ ﺍﻟﺠﻤﻊ ‪ ،‬ﻭﻟﻡ ﻴﻌﺘﺭﺽ ﻋﻠﻴﻪ ﻻ ﻓﻲ ﻤﺠﻤﻭﻋﻪ ﻭﻻ ﻓﻲ ﺘﻔﺎﺼﻴﻠﻪ ﺃﺤﺩ ﻤﻨﻬﻡ"‪.‬‬

‫ﻟﻘﺩ ﺃﺩّﻯ ﻫﺫﺍ ﺍﻟﻤﻨﻬﺞ ﺒﺠﺎﻙ ﺒﻴﺭﻙ ﺇﻟﻲ ﻤﻬﺎﺠﻤﺔ ﺒﻌﺽ ﻨﻭﺍﺤﻲ ﺍﻟﻤﻨﻬﺞ ﺍﻟﺘـﺎﺭﻴﺨﻲ‬

‫ﻟﻠﻤﺴﺘﺸﺭﻗﻴﻥ ﻓﻲ ﺩﺭﺍﺴﺘﻬﻡ ﻟﻠﻘﺭﺁﻥ ‪ ،‬ﻷﻨﹼﻬﺎ – ﺒﺎﻟﻁﺒﻊ – ﺩﺭﺍﺴﺎﺕ ﺃﻏﻔﻠﺕ ﺠﺎﻨﺒﹰﺎ ﻤﻬﻤﹰﺎ ﻓﻴﻪ‬

‫ﺃﻻ ﻭﻫﻭ ﺍﻟﺠﺎﻨﺏ ﺍﻟﺩﻻﻟﻲ ﺍﻟﹶﻠّﺴﺎﻨﻲ ﺍﻟﺫﻱ ﺍﺭﺘﻀﺎﻩ ﺒﻴﺭﻙ ﻤﻨﻬﺠﹰﺎ ﻤﻐﺎﻴﺭﹰﺍ ﻹﻋﺎﺩﺓ ﺍﻟﻘﺭﺍﺀﺓ ‪،‬‬

‫ﻭﻤﺜﹼل ﻟﻤﺩﺍﺨﻠﻪ ﺒﺩﻻﻻﺕ ﺘﺴﻠﺴل ﺘﺎﺭﻴﺦ ﺍﻟﻨﺯﻭل ‪ ،‬ﻭﻤﻭﺍﻀﻊ ﺍﻟﺴﻭّﺭ ‪ ،‬ﻭﺍﻟﺘﻌﺩّﺩ ﺍﻟﺼﻭﺘﻲ ‪،‬‬

‫ﻭﻤﻭﺍﻗﻊ ﺍﻷﻟﻔﺎﻅ ﻓﻲ ﺍﻟﺴﻭﺭﺓ ﺍﻟﻭﺍﺤﺩﺓ ‪ ،‬ﻭﻏﻴﺭ ﺫﻟﻙ ﻤﻤﺎ ﻴﻜﺸﻑ " ﻋﻥ ﻨﻅﺎﻡ ﻨﺤﻥ ﻻ ﻨﻤﻠﻙ‬

‫ﻥ )ﺘﻌﺩﺩ ﺍﻟﻤﻭﻀﻭﻋﺎﺕ ﻓﻲ ﺍﻟﺴﻭﺭﺓ ﺍﻟﻭﺍﺤﺩﺓ ( ﻴﻤﻜﻥ ﺩﺭﺍﺴﺘﻬﺎ‬ ‫ﻤﻔﺎﺘﻴﺤﻪ ﺒﻜل ﺘﺄﻜﻴﺩ" ‪ ،‬ﺜﻡ ﺇ ّ‬

‫ﻋﺒﺭ ﺠﻬﻭﺩ ﺍﻟﺩﻻﻟﻴﻴﻥ ﺍﻟﻤﺤﺩﺜﻴﻥ ﻟﻠﻜﺸﻑ ﻋﻥ ﻨﻅﺎﻡ ﺍﻟﺘﺸﺎﺒﻜﺎﺕ ‪ ،‬ﺍﻟﺘﻲ ﺘﺸﺒﻪ – ﻜﻤﺎ ﻴـﺭﻯ‬

‫ﺒﻴﺭﻙ – ﺍﻟﺴﺠﺎﺩ ﺍﻟﻤﻐﺭﺒﻲ ‪ ،‬ﻭﻤﺎ ﻋﻠﻲ ﺍﻟﺩﺍﺭﺱ ﺇﻻ ﺇﺠﺭﺍﺀ ﺒﻌﺽ ﺍﻹﺤﺼﺎﺀﺍﺕ ﻷﺴﺎﻟﻴﺏ‬

‫ﻤﺜل ‪ :‬ﺍﻟﺴﺭﺩ ‪ ،‬ﺍﻟﺨﻁﺎﺏ ﺒﺄﺴﻠﻭﺏ ﻤﺒﺎﺸﺭ ‪ ،‬ﺍﻟﺨﻁﺎﺏ ﺒﺄﺴﻠﻭﺏ ﻏﻴﺭ ﻤﺒﺎﺸﺭ ‪ ..،‬ﺍﻟﺦ ‪ .‬ﺇﻥ‬

‫ﺍﻟﺘﺸﺎﺒﻙ ‪ ،‬ﻭﺍﻟﺘﻘﺎﻁﻌﺎﺕ ﺍﻟﻤﺘﺩﺍﺨﻠﺔ ﺒﻴﻥ ﺍﻟﺩﺍﺌﻡ ﻭﺍﻟﻅﺭﻓﻲ ﻴﻌﻜﺱ ﺤﺎﻟﺔ ﻗﺼﻭﻯ ﻤﻥ ﺤﺎﻻﺕ‬

‫ﺍﻟﺒﻨﻴﺔ ﻓﻲ ﺘﺸﺎﺒﻜﻬﺎ ﺍﻷﻤﺭ ﺍﻟﺫﻱ ﻴﺩﻋﻭ ﺇﻟﻲ ﻀﺭﻭﺭﺓ ﺍﻹﻓﺎﺩﺓ ﻤﻥ ﻋﺩﺓ ﻋﻠﻭﻡ ﻤﻥ ﺃﺠل ﺫﻟﻙ‬

‫ﻜﻌﻠﻡ ﺍﻟﺘﺼﻨﻴﻑ ﻟﻜﺸﻑ ﺍﻹﻁﺭﺍﺩﺍﺕ ‪ ،‬ﻭﻋﻠﻡ ﺍﻟﻌﺭﻭﺽ ﻟﻜﺸﻑ ﺍﻟﻌﻼﻗﺔ ﺒـﻴﻥ ﺘﻁـﻭﺭﺍﺕ‬

‫ﺍﻟﻤﻌﻨﻲ ﻭﺤﺭﻜﺎﺕ ﺍﻹﻴﻘﺎﻉ ﺍﻟﻠﻔﻅﻲ ‪ ،‬ﻭﻜﺫﻟﻙ ﻓﻘﻪ ﺍﻟﻠﻐـﺔ ﻤـﻥ ﺃﺠـل ﻤﻌﺎﻴﻨـﺔ ﺍﻵﻴـﺎﺕ‬ ‫ﻭﻤﺘﻐﺎﻴﺭﺍﺘﻬﺎ ﺍﻟﻤﺤﺘﻤﻠﺔ ﻓﻲ ﻤﺴﺎﺭ ﺍﻟﺴﻭﺭﺓ‪.‬‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪2001, (1‬ﻡ‪1422/‬ﻫـ‬

‫ﺘﻘﺎﺭﻴﺭ ﻭﻤﺭﺍﺠﻌﺎﺕ‬

‫ﻭﻴﻨﺘﻘل ﺒﻨﺎ ﺒﻴﺭﻙ ﻓﻲ ﺍﻟﻔﺼل ﺍﻟﺜﺎﻨﻲ ﺇﻟﻲ ﻗﻀﻴﺔ "ﺍﻟﺯﻤﻥ ﻓﻲ ﺍﻟﻘﺭﺁﻥ" ﻭﻜﺎﻨﺕ ﻋﺒﺎﺭﺓ‬

‫ﻫﻴﺠل ﻤﻥ ﻜﺘﺎﺒﻪ )ﻅﺎﻫﺭﺍﺘﻴﺔ ﺍﻟﺭﻭﺡ( ﺍﻟﺘﻲ ﺘﻘﻭل "‪ :‬ﺍﻟﺤﻘﻴﻘﻲ ﻫﻭ ﺍﻟﺼـﻴﺭﻭﺭﺓ ﻨﻔﺴـﻬﺎ "‬

‫ﺹ‬ ‫ﻼ ﻴﺅﻜﺩ ﻤﻥ ﺨﻼﻟﻪ ﺃﻥ ﻨﻅﺎﻡ ﺍﻻﺘﺼﺎل ﺍﻟﻘﺭﺁﻨﻲ ﻤﺨﺘﻠﻑ ﻋﻥ ﻨﻅﺎﻡ ﺇﻴﺼﺎل ﺃﻱ ﻨ ّ‬ ‫ﻤﺩﺨ ﹰ‬

‫ﺁﺨﺭ ﺒﻜل ﺘﺄﻜﻴﺩ ﻓﻬﻭ ﺇﻴﺼﺎل ﻤﻥ ﺍﷲ ﺇﻟﻲ ﺍﻟﺒﺸﺭ ‪ ،‬ﺇﻴﺼﺎل ﻤﻁﻠﻕ ‪ ،‬ﻴﺭﺒﻁ ﺍﻟﻭﺤﻲ ﻋﺒـﺭﻩ‬

‫ﺒﻴﻥ ﺍﻟﻌﻅﻤﺔ ﺍﻹﻟﻬﻴﺔ ﻭﺤﺭﻜﻴﺔ ﺍﻹﻨﺴﺎﻥ ‪ ،‬ﻭﻤﻥ ﻫﻨﺎ ﺃﺨﺫ ﺒﻴﺭﻙ ﻋﻠﻲ ﻋﺎﺘﻘﻪ ﺇﻴﻀﺎﺡ ﻤﻌﻨﻰ‬

‫ﺍﻟﺯﻤﻥ ﻓﻲ ﻫﺫﺍ ﺍﻹﻴﺼﺎل ‪ ،‬ﻭﺘﻡ ﺘﺼﻭّﺭﻩ ﻋﺒﺭ ﺜﻼﺜﺔ ﻤﻨﻅﻭﺭﺍﺕ ‪:‬‬ ‫‪ -1‬ﻤﻨﻅﻭﺭ ﺍﻟﺯﻤﻥ ﺍﻟﻤﻌﻴﺵ‪.‬‬

‫‪ -2‬ﻤﻨﻅﻭﺭ ﺍﻟﺯﻤﻥ ﺍﻟﻤﺴﻨﺩ‪.‬‬

‫‪ -3‬ﻤﻨﻅﻭﺭ ﺍﻟﺯﻤﻥ ﺍﻟﻤﺴﻘﻁ )ﺍﻟﻤﺴﺘﻘﺒل ( ‪ ،‬ﻭﻤﺎ ﻴﻬﻤﻨﺎ ﻤﻥ ﻫﺫﻩ ﺍﻟﺘﺼﻭﺭﺍﺕ ﻤﺠﺘﻤﻌﺔ‬ ‫ﻫﻭ ﺍﻟﻭﺼﻭل ﺇﻟﻲ ﻓﻜﺭﺓ ﺍﻟﺼﻴﺭﻭﺭﺓ ﻭﺍﻟﻼﺘﻨﺎﻫﻲ ﻓﻲ ﺍﻟﺩﻻﻟﺔ ﺍﻟﻘﺭﺁﻨﻴـﺔ ‪ ،‬ﻷﻨﻬّـﺎ‬

‫ﺩﻻﻟﺔ ﺼﻠﺤﺕ ﻟﻠﻤﺎﻀﻲ‪ ،‬ﻭﻤﺎ ﺯﺍﻟﺕ ﺼﺎﻟﺤﺔ ﻟﻠﺤﻴـﺎﺓ ﺍﻟﻤﻌﺎﺼـﺭﺓ ‪ ،‬ﻭﺴـﺘﻅل‬

‫ﺼﺎﻟﺤﺔ ﻟﺤﻴﺎﺓ ﻤﺴﺘﻘﺒﻠﻴﺔ ﻓﻬﻲ ﺩﻻﻟﺔ ﻤﺴﺘﻤﺭﺓ ﻓﻲ ﺍﻟﺯﻤﻥ‪.‬‬

‫ﻭﻴﻨﺎﻗﺵ ﺒﻴﺭﻙ ﻓﻲ ﺍﻟﻔﺼل ﺍﻟﺜﺎﻟﺙ ﻗﻀﻴﺔ " ﺍﻟﻤﻌﻴﺎﺭ ﻓﻲ ﺍﻟﻘـﺭﺁﻥ" ﺃﻱ ﺍﻟﻘﺎﻋـﺩﺓ ﺃﻭ‬

‫ﺍﻟﻤﻴﺯﺍﻥ ﺍﻟﺫﻱ ﻴﺭﺠﻊ ﺇﻟﻴﻪ ﺴﻠﻭﻙ ﺍﻟﺸﺨﺹ ﻀﻤﻨﹰﺎ ﺃﻭ ﻋﻼﻨﻴﺔ … ﻤﻭﻀـﺤﹰﺎ ﺃﻥ ﺍﻟﺸـﺭﻉ‬ ‫ﺭﺴﻡ ﺍﻟﺨﻁﻭﻁ ﺍﻟﻌﺭﻴﻀﺔ ﻭﺒﻌﺽ ﺍﻟﺘﻔﺼﻴﻼﺕ ﻟﻌﺩﺩ ﻤﻥ ﺍﻷﺤﻜﺎﻡ ‪ ،‬ﺜـﻡ ﺠـﺎﺀﺕ ﺍﻟﺴـﻨﺔ‬

‫ﻟﺘﻜﻤﻠﺔ ﺍﻹﻴﻀﺎﺡ ‪ ،‬ﻭﺘﺒﻊ ﺫﻟﻙ ﺠﻬﻭﺩ ﺍﻟﻔﻘﻬﺎﺀ ﻭﺍﺠﺘﻬﺎﺩﺍﺘﻬﻡ ‪ ،‬ﻟﻜﻨﻪ ﺘﻭﻗﻑ ﻟﻨﻘـﺩ ﻤﺴـﺄﻟﺔ‬

‫ﺍﻻﺨﺘﺼﺎﺹ ﺇﻟﻲ ﺤﺩ ﺍﻟﻤﺒﺎﻟﻐﺔ ﻭﺇﻏﻼﻕ ﺒﺎﺏ ﺍﻻﺠﺘﻬﺎﺩ ﻭﺍﻟﻤﺤﺎﻓﻅﺔ ﺠﻬﺎﺭﹰﺍ ‪ ،‬ﻭﺍﻟﻌﺩﻭﺍﻨﻴـﺔ‬

‫ﻥ ﻫﺫﺍ ﻜﻠﻪ ﻻ ﻴﻨﻔﻲ ﻤـﺎ‬ ‫ﻼ ‪ ،‬ﻤﻊ ﺃ ّ‬ ‫ﺇﺯﺍﺀ ﺍﻷﺸﻜﺎل ﺍﻟﺜﻘﺎﻓﻴﺔ ﺍﻷﺨﺭﻯ ﻜﺎﻟﺼﻭﻓﻴﺔ ﻭﺍﻟﻔﻠﺴﻔﺔ ﻤﺜ ﹰ‬ ‫ﻟﻠﻔﻘﻬﺎﺀ ﻤﻥ ﻓﻀل ﻋﻅﻴﻡ ‪ .‬ﻭﻴﺨﻠﺹ ﺠﺎﻙ ﺒﻴﺭﻙ ﺇﻟﻰ ﻭﺠﻭﺩ ﺃﺭﺒﻌﺔ ﺃﻨﻭﺍﻉ ﻤﻥ ﺍﻟﻤﻌـﺎﻴﻴﺭ‬

‫ﺃﻭ ﺍﻟﻘﻭﺍﻋﺩ ﻟﻠﺤﻜﻡ ﺍﻟﻔﻘﻬﻲ ﻫﻲ‪:‬‬ ‫‪ -1‬ﻟﻘﻭﺍﻋﺩ ﺍﻟﺜﺎﺒﺘﺔ ‪.‬‬

‫‪ -2‬ﻗﻭﺍﻋﺩ ﺍﻟﺤﺎﻻﺕ ﺍﻟﺨﺎﺼﺔ‪.‬‬

‫‪ -3‬ﺍﻟﻘﻭﺍﻋﺩ ﺍﻟﺭﺍﺠﻌﺔ ﺇﻟﻰ ﺍﻟﻅﺭﻭﻑ‪.‬‬ ‫‪ -4‬ﺍﻟﻘﻴﺎﺱ‪.‬‬

‫ﺠﺎﻙ ﺒﻴﺭﻙ ﻭﺇﻋﺎﺩﺓ ﻗﺭﺍﺀﺓ ﺍﻟﻘﺭﺁﻥ‬

‫ﺩ‪ .‬ﻋﺒﺎﺱ ﻋﺒﺩ ﺍﻟﺤﻠﻴﻡ ﻋﺒﺎﺱ‬

‫ﻭﺒﻨﺎﺀ ﻋﻠﻲ ﻫﺫﻩ ﺍﻟﻤﻌﻴﺎﺭﻴﺔ ﻓﻲ ﺍﻟﻘﺎﻨﻭﻥ ﺍﻹﺴﻼﻤﻲ ﻴﺤﻜﻡ ﺒﻴﺭﻙ ﺒﺘﻤﻴﺯ ﻫﺫﺍ ﺍﻟﻘﺎﻨﻭﻥ‬

‫ﻭﺘﻔﻭﻗﻪ ﻋﻠﻰ ﻜل ﻤﻥ ﺍﻟﻘﺎﻨﻭﻥ ﺍﻟﺭﻭﻤﺎﻨﻲ ﻭﺍﻟﺒﻴﺯﻨﻁﻲ ﻭﻗﻭﺍﻨﻴﻥ ﺠﺴﺘﻨﻴﺎﻥ ﺍﻟﺘﻲ ﺩ َﻭّﻨﺕ ﻗﺒـل‬ ‫ﻋﺼﺭ ﺍﻟﻭﺤﻲ‪.‬‬

‫ﻥ ﺍﻟﻘﺎﻨﻭﻥ ﺍﻹﺴﻼﻤﻲ ﺍﻟﻘﺎﺩﻡ ﻤﻥ ﺍﻟﻤﻁﻠﻕ ﻴﻌﺩ ﺘﻁﺒﻴﻘﻪ ﺠﺯﺀﹰﺍ ﻤﻥ ﺍﻟﻁﺎﻋﺔ ﻟﻬﺫﺍ‬ ‫ﻜﻤﺎ ﺃ ّ‬

‫ﺍﻟﻤﻁﻠﻕ ﻤﻥ ﺠﻬﺔ ‪ ،‬ﻜﻤﺎ ﺃﻨﻪ ﻴﻨﺠﺯ ﺍﻟﻁﺒﻴﻌﺔ ﻭﻻ ﻴﻠﻐﻴﻬﺎ ﻤﻥ ﺠﻬﺔ ﺃﺨﺭﻯ ‪ ،‬ﻭﻫﺫﺍ ﺍﻟﻘـﺎﻨﻭﻥ‬

‫– ﺒﺘﻌﺒﻴﺭ ﺒﻴﺭﻙ – ﻤﻠﺊ ﺒﺘﻌﺩﺩ ﺍﻟﻤﺘﻜﺎﻓﺌﺎﺕ ﺍﻟﺤﻴﺔ ﺍﻟﺘﻲ ﻴﻭﻗﻅﻬﺎ ﺍﻟﻨﺩﺍﺀ ﺍﻟﻘﺭﺁﻨﻲ ﻓﻲ ﻭﻋـﻲ‬ ‫ﺍﻟﻤﺅﻤﻥ ﻭﻴﺒﻌﺜﻬﺎ ﻓﻲ ﺍﻟﺴﻠﻭﻙ ﺍﻻﺠﺘﻤﺎﻋﻲ‪.‬‬

‫ﻭﻴﺨﺘﻡ ﺒﻴﺭﻙ ﻤﺤﺎﻀﺭﺍﺘﻪ ﻫﺫﻩ ﺒﻔﺼل ﺃﺨﻴﺭ ﻋﻥ "ﺍﻟﻘﺭﺁﻥ ﻭﺍﻟﻠﻐﺔ ﺍﻟﻌﺭﺒﻴﺔ " ﻭﻫﻭ ﻤﺎ‬

‫ﻴﺠﻌل ﺍﻟﻤﻨﺎﺥ ﻤﺨﺘﻠﻔﹰﺎ ﺍﺨﺘﻼﻓﹰﺎ ﺠﺫﺭﻴﹰﺎ ﻋﻥ ﺍﻟﻤﺴﻴﺤﻴﺔ ﺍﻟﺘﻲ ﻟﻴﺱ ﻟﻠﻐـﺔ ﻓﻴﻬـﺎ ﺃﻱ ﻋﻼﻗـﺔ‬ ‫ﺒﺎﻷﻨﺎﺠﻴل ‪ ،‬ﻭﻴﺩﻫﺸﻨﺎ ﺠﺎﻙ ﺒﻴﺭﻙ ﺒﺎﻟﻤﻭﻀﻭﻋﻴﺔ ﺍﻟﻔﺎﺌﻘﺔ ﺍﻟﺘﻲ ﺘﻌﻜﺱ ﻭﺠﻬﹰﺎ ﻨﺎﺼﻌﹰﺎ ﻟﻨﻤﻁ‬

‫ﻥ ﺍﺨﺘﻴﺎﺭ ﺍﻟﻌﺭﺒﻴﺔ ﻟﻐﺔ ﻟﻠﻘﺭﺁﻥ ﻋﺎﺌﺩ ﻟﻤﺎ ﺘﻘﺩّﻤـﻪ ﻤـﻥ‬ ‫ﺠﻴﺩ ﻤﻥ ﺍﻻﺴﺘﺸﺭﺍﻕ ﺤﻴﻥ ﻴﺅ ﹶﻜّﺩ ﺃ ّ‬

‫ﺠﻭﺩﺓ ﻓﺎﺌﻘﺔ ﺘﻨﺎﺴﺏ ﻤﺎ ﻓﻴﻪ ﻤﻥ ﺘﻔﺼﻴل ﻭﺒﻴﺎﻥ ‪ ،‬ﻭﻫﻤﺎ ﺍﻟﺴﻤﺘﺎﻥ ﺍﻟﻠﺘﺎﻥ ﺭﻜﺯﺕ ﻋﻠﻴﻬﻤـﺎ‬

‫ﺠﻬﻭﺩ ﻋﻠﻤﺎﺀ ﺍﻟﻠﻐﺔ ﺍﻟﻘﺩﻤﺎﺀ ‪ ،‬ﻭﻗﺩ ﺠﺎﺀﺕ ﺃﻋﻤﺎل ﺴﻭﺴﻴﺭ ﻟﺘﺅ ﹶﻜّﺩ ﻫﺫﺍ ﺍﻟﻤﻁﻠﺏ ‪ ،‬ﺜ ّﻡ ﺴﺎﺭ‬

‫ﻋﻠﻤﺎﺀ ﺍﻟﺼﻭﺘﻴﺎﺕ ﻋﻠﻰ ﺍﻟﻤﻨﻬﺞ ﻨﻔﺴﻪ ﻟﻠﻭﺼﻭل ﺇﻟﻰ ﺍﻟﻐﺎﻴﺔ ﻋﻴﻨﻬﺎ ‪ ،‬ﺒل ﺇﻥ ﺍﻟﻤﺴﺄﻟﺔ ﺃﻗﺩﻡ‬

‫ﻤﻥ ﺫﻟﻙ ﺇﺫ ﺃﺭﺠﻌﻬﺎ ﺒﻴﺭﻙ ﺇﻟﻰ ﺃﺭﺴﻁﻭ ﺍﻟﺫﻱ ﻴﻁﻠﺏ ﺃﻥ ﻴﻜﻭﻥ ﺍﻟﺨﻁﺎﺏ ﺍﻟﻔﻠﺴﻔﻲ ﺨﻁﺎﺒﹰﺎ‬ ‫ﻴﺘﻀﻭّﻉ ﻨﻭﺭﻩ ‪.‬‬

‫ﺤﺎﻭل ﺒﻴﺭﻙ ﺘﻌﺭﻴﻑ ﻟﻐﺔ ﺍﻟﻘﺭﺁﻥ ﺒﺄﻨﻬﺎ ﺍﻟﺼﻴﻐﺔ ﺍﻟﻨﻬﺎﺌﻴﺔ ﺍﻟﺘﻲ ﻨﻘﻠﺕ ﻋﺒﺭﻫﺎ‬

‫ﺍﻟﺭﺴﺎﻟﺔ ﺍﻹﻟﻬﻴﺔ ﺇﻟﻰ ﺍﻟﺒﺸﺭ ‪ ،‬ﻭﻫﻲ ﺼﻴﻐﺔ ﻟﺴﺎﻨﻴﺔ ﺒﻜل ﺘﺄﻜﻴﺩ ﺭﺒﻁﺕ ﺒﻴﻥ ﺍﻷﺸﻜﺎل‬

‫ﺍﻷﺩﺒﻴﺔ ﺍﻟﻤﻌﺭﻭﻓﺔ ﻟﺩﻯ ﻋﺭﺏ ﺍﻟﺠﺎﻫﻠﻴﺔ ‪ ،‬ﻓﻜﺸﻔﺕ ﻟﻬﻡ ﻋﻥ ﺘﺩﻓﹼﻕ ﺸﻔﻭﻱ ﺠﺩﻴﺩ ﺇﻟﻲ‬ ‫ﺠﺎﻨﺏ ﺇﻴﻘﺎﻋﺎﺕ ﺃﻜﺜﺭ ﻗﺼﺭﺍﹰ‪ ،‬ﻤﻔﺼّﻠﺔ ‪ ،‬ﻭﻤﺠﺯّﺃﺓ ‪ ،‬ﻭﻤﻥ ﻫﻨﺎ ﻨﺸﺄﺕ ﺩﻫﺸﺔ ﺍﻟﻭﻟﻴﺩ ﺒﻥ‬

‫ﺍﻟﻤﻐﻴﺭﺓ ﻭﻏﻴﺭﻩ ﻤﻥ ﺍﻟﻌﺭﺏ ‪ ،‬ﻫﺫﻩ ﺍﻟﺩﻫﺸﺔ ﺍﻟﺘﻲ ﻴﻨﺎﺩﻱ ﺠﺎﻙ ﺒﻴﺭﻙ ﺒﻀﺭﻭﺭﺓ ﻗﻴﺎﻡ‬ ‫ﺩﺭﺍﺴﺎﺕ ﻤﺨﺘﺼﺔ ﺘﺘﺭﺍﻭﺡ ﺒﻴﻥ ﻋﻠﻡ ﺍﻟﺩﻻﻟﺔ ﻭﻋﻠﻡ ﻭﻅﺎﺌﻑ ﺍﻷﺼﻭﺍﺕ ﻟﺘﺤﺩﻴﺩ ﺃﺒﻌﺎﺩﻫﺎ‬

‫ﺍﻟﻤﻭﻀﻭﻋﻴﺔ ﺒﺸﻜل ﻋﻠﻤﻲ ‪.‬‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪2001, (1‬ﻡ‪1422/‬ﻫـ‬

‫ﺘﻘﺎﺭﻴﺭ ﻭﻤﺭﺍﺠﻌﺎﺕ‬

‫ﻭﻤﻥ ﻟﻔﺘﺎﺕ ﺒﻴﺭﻙ ﺍﻟﻤﺩﻫﺸﺔ ﻓﻲ ﺍﻟﺤﺩﻴﺙ ﻋﻥ ﺍﻟﻌﻼﻗﺔ ﺒﻴﻥ ﺍﻟﻘﺭﺁﻥ ﻭﺍﻟﻠﻐﺔ ﺍﻟﻌﺭﺒﻴﺔ‬

‫ﻥ ﺍﻟﺸﱠـﻜل ﺍﻟﺠﺩﻴـﺩ‬ ‫‪ ،‬ﺃﻨﻪ ﻴ ﹶﻔّﺴﺭ ﺘﻭﻗﹼﻑ ﻟﺒﻴﺩ ﻋﻥ ﻗﻭل ﺍﻟﺸﻌﺭ ﺒﻌﺩ ﺇﺴﻼﻤﻪ ﺒﺈﺤﺴﺎﺴﻪ ﺒـﺄ ّ‬

‫ﻟﻠ َﺭّﺴﺎﻟﺔ ﻗﺩ ﺘﺠﺎﻭﺯﻩ ‪ ،‬ﻜﻤﺎ ﺘﺠﺎﻭﺯﻩ ﻤﻀﻤﻭﻨﻬﺎ ‪ ،‬ﻓﺘﻭﻗﻑ ﺇﺫ ﺫﺍﻙ ﻋﻥ ﻨﻅـﻡ ﺍﻟﺸـﻌﺭ ‪،‬‬

‫ﻭﻜﺫﻟﻙ ﻜﺎﺒﺩ ﻤﻌﺎﺼﺭﻭﻩ ﻤﺜﻠﻪ ﺘﺤﺩّﻱ ﺍﻟﻠﻐﺔ ﺍﻟﺠﺩﻴﺩﺓ ‪ ،‬ﻭﻤﻥ ﻫﻨﺎ ﻅﻬﺭﺕ ﻓﻜﺭﺓ ﺍﻹﻋﺠـﺎﺯ‬ ‫ﻭﺍﻟﺭﻏﺒﺔ ﻟﺩﻯ ﺒﻌﻀﻬﻡ ﺒﻤﻌﺎﺭﻀﺔ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ‪ ،‬ﻏﻴﺭ ﺃﻥ ﺍﻟﻭﺍﻗﻊ ﺍﻟﻌﻤﻠﻲ ﺃﺜﺒﺕ – ﻜﻤﺎ‬

‫ﻥ ﺍﺴﺘﺒﺩﺍل ﺃﻱ ﻜﻠﻤﺔ ﺒﻜﻠﻤﺔ ﻤﻥ ﻜﻼﻤﻨﺎ "ﻤﺴﺘﺤﻴل" ‪ ،‬ﺍﻷﻤﺭ ﺍﻟﺫﻱ ﻴﻔﺘﺭﻕ‬ ‫ﻴﺭﻯ ﺒﻴﺭﻙ – ﺃ ّ‬

‫ﻋﻥ ﺍﻟﺸﻌﺭ ﺤﻴﺙ ﻴﻤﻜﻥ ﺍﺴﺘﺒﺩﺍل ﻤﻔﺎﺼل ﻜﺎﻤﻠﺔ ﻤﻥ ﺍﻷﺒﻴﺎﺕ ‪ ،‬ﻭﺘﻌﻠﻴل ﻫﺫﻩ ﺍﻻﺴـﺘﺤﺎﻟﺔ‬

‫ﺴﻴﻜﻭﻥ – ﺒﺎﻋﺘﻘﺎﺩ ﺒﻴﺭﻙ – ﻋﺒﺭ ﺍﻟﺘﻘﺩﻡ ﺍﻟﺤﺎﻟﻲ ﻭﺍﻵﺘﻲ ﻓﻲ ﺍﻟﻌﻠﻭﻡ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻭﺍﻟﺒﻼﻏـﺔ‬ ‫ﻭﺍﻟﺸﻌﺭ ﻭﺍﻟﺴﻴﻤﻴﻭﻟﻭﺠﻴﺎ ﺍﻟﺘﻲ ﺘﺴﻤﺢ ﺒﺎﺴﺘﻜﺸﺎﻑ ﺒﻌﺽ ﺍﻹﻤﻜﺎﻨﺎﺕ ﻓﻲ ﺍﻟﺘﺤﻠﻴل ﻭﺘﻜـﻭﻥ‬

‫ﻗﺎﺩﺭﺓ ﻋﻠﻲ ﻜﺸﻑ ﺨﻭﺍﺹ ﺍﻟﻨﺹ ﺍﻟﻘﺭﺁﻨﻲ‪.‬‬

‫ﺴّﺱ ‪ ،‬ﻭﻋﻤﻭﺩ ﻤﻥ‬ ‫ﻥ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ " ﻜﺘﺎﺏ ﻤﺅ َ‬ ‫ﻭﻓﻲ ﺍﻟﺨﺎﺘﻤﺔ ﺨﻠﺹ ﺒﻴﺭﻙ ﺇﻟﻰ ﺃ ّ‬

‫ﺍﻟﻜﻼﻡ ﻴﺼﻌﺩ ﻤﻥ ﻋﻤﻕ ﺍﻷﺯﻤﻨﺔ ‪ ،‬ﻭﺒﻴﺎﻥ ﻴﻬﺘﺯ ﺒﺎﻟﺼﻭﺭ ‪ ،‬ﻭﺒـﺎﻷﺨﻼﻕ ‪ ،‬ﻭﺍﻟﺴـﻠﻭﻙ ‪،‬‬ ‫ﻭﺃﻨﻪ ﻓﻭﻕ ﺫﻟﻙ ﻜﻠﻪ ‪ ،‬ﻟﻴﻌﺩ ﻜﺘﺎﺒﹰﺎ ﺭﻭﺤﻴﹰﺎ ﻓﻲ ﻨﻅﺭ ﺍﻟﻤﺅﻤﻨﻴﻥ ‪ ،‬ﻓﻘﺩ ﻜﻭﻥ ﻭﻻ ﻴﺯﺍل ﻴﻜﻭّﻥ‬

‫ﺒﺎﻟﻨﺴﺒﺔ ﺇﻟﻰ ﻤﺠﻤﻭﻉ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻓﻲ ﻜل ﺍﻷﺯﻤﻨﺔ ﻭﻓﻲ ﻜل ﺍﻟﺒﻠﺩﺍﻥ ﻭﻋﻴﹰﺎ ﻭﺍﻗﻌﻴﹰﺎ ﻤﻼﺯﻤـﹰﺎ‬

‫ﻟﻬﻭﻴﺔ ﺍﻟﺠﻤﺎﻋﻴﺔ"‪.‬‬

‫ﻭﺒﻌﺩ ‪ ،‬ﻫﺫﺍ ﻜﺘﺎﺏ ﺒﻴﺭﻙ ‪ ،‬ﺃﻭﺩ ﺃﻥ ﺃﺨﺘﻡ ﺭﺤﻠﺘﻲ ﻤﻌﻪ ﺒﺸﻜﺭ ﻋﻤﻴﻕ ﻟﻠﺭﻭﺡ ﺍﻟﻌﻠﻤﻴﺔ‬

‫‪ ،‬ﻭﺍﻟﺠﺎﻨﺏ ﺍﻟﻤﺸﺭﻕ ﻟﻨﻤﻁ ﺁﺨﺭ ﻟﻡ ﻨﻌﻬﺩﻩ ﻤﻥ ﻗﺒل ﻓﻲ ﺍﻟﺩﺭﺱ ﺍﻻﺴﺘﺸﺭﺍﻗﻲ ﻭﺨﻁﺎﺒﻪ‬ ‫ﺍﻟﺨﺎﺹ ﺒﺤﻀﺎﺭﺓ ﺍﻹﺴﻼﻡ ‪ .‬ﻜﻤﺎ ﺃﻭﺩ ﺍﻹﺸﺎﺭﺓ ﺇﻟﻲ ﻫﺫﺍ ﺍﻟﻔﺭﻴﻕ ﻤﻥ ﺍﻟﻤﺴﺘﺸﺭﻗﻴﻥ ﺍﻟﺫﻴﻥ‬ ‫ﻭﻗﻔﻭﺍ ﺇﻟﻲ ﺠﺎﻨﺏ ﺍﻟﺤﻕ ﺍﻟﻌﺭﺒﻲ ﺍﻹﺴﻼﻤﻲ "ﺤﻀﺎﺭﻴﹰﺎ ‪ ،‬ﻭﻓﻜﺭﻴﹰﺎ ‪ ،‬ﻭﺴﻴﺎﺴﻴﹰﺎ " ﻓﻲ ﺃﺒﺤﺎﺜﻬﻡ‬

‫ﻭﺩﺭﺍﺴﺎﺘﻬﻡ ﺍﻟﺘﻲ ﻤﺜﹼﻠﺕ ﺩﺭﺴ ﹰﺎ ﻓﻲ ﻨﺯﺍﻫﺔ ﺍﻟﻌﻠﻡ ﻭﻤﻭﻀﻭﻋﻴﺔ ﺨﻁﺎﺒﻪ‪.‬‬

‫ﻭﻻ ﺃﻨﺴﻰ ﺃﻥ ﺃﺸﻴﺩ ﺒﺎﻟﺠﻬﺩ ﺍﻟﻌﻅﻴﻡ ﺍﻟﺫﻱ ﺒﺫﻟﻪ ﺍﻟﻤﺘﺭﺠﻡ ﺩ‪ .‬ﻤﻨﺫﺭ ﻋﻴﺎﺸﻲ ﻓﻲ‬

‫ﺇﺨﺭﺍﺝ ﺍﻟﻌﻤل‪ ،‬ﻭﺍﻟﻤﺸﺎﺭﻜﺔ ﻓﻴﻪ ﺒﺸﻜل ﺇﺒﺩﺍﻋﻲ ﻴﺘﺠﺎﻭﺯ ﺍﻟﺘﺭﺠﻤﺔ ﺍﻵﻟﻴﺔ ﺇﻟﻰ ﺍﻟﺘﻔﺎﻋل‬

‫ﺍﻟﻌﻤﻴﻕ ﻤﻊ ﺍﻟﻨﺹ ﺒﻜﺜﻴﺭ ﻤﻥ ﺍﻟﺘﻌﻠﻴﻘﺎﺕ ﻭﺍﻟﻬﻭﺍﻤﺵ ﻭﺍﻟﺸﺭﻭﺤﺎﺕ ﺍﻟﺘﻲ ﻗﺩّﻤﺕ ﻟﻠﻨﺹ ﻓﺎﺌﺩﺓ‬ ‫ﻋﻅﻴﻤﺔ ﺒﻜل ﺘﺄﻜﻴﺩ‪.‬‬

‫‪‬א‪‬א‪‬א‪‬א‪‬א‪‬‬

‫ﻗﺎﺋﻤﺔ وراﻗﻴﺔ ﻋﻦ ﺗﺄﺻﻴﻞ اﻟﻤﻌﺮﻓﺔ‬ ‫ﺑﻤﻜﺘﺒﺔ اﻟﻔﺎروﻗﻲ‬ ‫ﺍﻟ ﻴﻥ ﺤ ﻥ‬ ‫ﺎﻟﻴ‬

‫ﺍﻟ ﺎ‬

‫*‬

‫ﻠ ﺍﻟ ﻌﻴ *‬

‫ﺘﺄﺘﻲ ﻫﺫﻩ ﺍﻟﻘﺎﺌﻤﺔ ﻤﻭﺍﺼﻠﺔ ﻟﺴﻠﺴﻠﺔ ﺍﻟﻘﻭﺍﺌﻡ ﺍﻟﻭﺭﺍﻗﻴﺔ ﺍﻟﺘﻲ ﺘﺼﺩﺭﻫﺎ ﺇﺩﺍﺭﺓ‬ ‫ﺍﻟﻤﻌﻠﻭﻤﺎﺕ ﺒﻤﻌﻬﺩ ﺇﺴﻼﻡ ﺍﻟﻤﻌﺭﻓﺔ؛ ﺤﻴﺙ ﺘﺘﻨﺎﻭل ﻫﺫﻩ ﺍﻟﻘﺎﺌﻤﺔ ﺍﻟﻭﺭﺍﻗﻴﺔ ﻤﻭﻀﻭﻋﺎﺕ‬ ‫ﺘﺄﺼﻴل ﺍﻟﻤﻌﺭﻓﺔ ﺒﺎﻟﻠﻐﺘﻴﻥ ﺍﻟﻌﺭﺒﻴﺔ ﻭﺍﻹﻨﺠﻠﻴﺯﻴﺔ‪ ،‬ﻭﺍﻟﻤﺘﻭﻓﺭﺓ ﻤﺎﺩﺘﻬﺎ ﺒﻤﻜﺘﺒﺔ ﺍﻟﻔﺎﺭﻭﻗﻲ‬ ‫ﻥ ﻫﺫﻩ‬ ‫ﺒﻤﻌﻬﺩ ﺇﺴﻼﻡ ﺍﻟﻤﻌﺭﻓﺔ ﻭﺫﻟﻙ ﺘﻴﺴﻴﺭﹰﺍ ﻟﻁﻼﺏ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﻌﻠﻴﺎ ﻭﺍﻟﺒﺎﺤﺜﻴﻥ ‪ .‬ﻋﻠﻤﹰﺎ ﺒﺄ ّ‬ ‫ﺍﻟﻘﺎﺌﻤﺔ ﺘﺸﺘﻤل ﻋﻠﻰ ﺍﻟﻤﻭﻀﻭﻋﺎﺕ ﺍﻟﺘﻲ ﻴﺘﻀﻤﻥ ﻋﻨﻭﺍﻨﻬﺎ ﻜﻠﻤﺔ ﺘﺄﺼﻴل ﺃﻭ ﺇﺴﻼﻤﻴﺔ‬ ‫ﺍﻟﻤﻌﺭﻓﺔ‪.‬‬ ‫ﻗﻤﻨﺎ ﺒﺘﺭﺘﻴﺏ ﻫﺫﻩ ﺍﻟﻘﺎﺌﻤﺔ ﺘﺭﺘﻴﺒﹰﺎ ﺃﺒﺠـﺩﻴﹸﺎ ﺤﺘـﻰ ﻴﺴـﻬل ﺍﻟﻭﺼـﻭل ﺇﻟـﻰ‬ ‫ﺍﻟﻤﻭﻀﻭﻉ ﺒﺴﻬﻭﻟ ٍﺔ ﻭﻴﺴﺭ‪ .‬ﻭﻗﺴﻤﻨﺎﻫﺎ ﺇﻟﻰ ﺜﻼﺜ ِﺔ ﺃﻗﺴﺎﻡ ﻫﻲ‪-:‬‬ ‫‪-1‬‬

‫*‬

‫ﻗﺎﺌﻤﺔ ﺭﺅﻭﺱ ﺍﻟﻤﻭﻀﻭﻋﺎﺕ ‪.‬‬

‫‪-2‬‬

‫ﻜﺸﺎﻑ ﺍﻟﻤﺅﻟﻔﻴﻥ ‪.‬‬

‫‪-3‬‬

‫ﺍﻟﻘﺎﺌﻤﺔ ﺍﻟﺭﺌﻴﺴﻴﺔ ‪.‬‬

‫ﺇﺩﺍﺭﺓ ﺍﻟﻤﻌﻠﻭﻤﺎﺕ ﺒﻤﻌﻬﺩ ﺇﺴﻼﻡ ﺍﻟﻤﻌﺭﻓﺔ‪.‬‬

‫‪14222001,13‬‬

‫‪‬א‪‬‬

‫ﺎﺌﻤ ﺭ ﻭﺱ ﺍﻟﻤﻭ ﻭ ﺎ‬ ‫ﺍﻹﻋﻼﻡ‬

‫‪ 1‬ــ ‪4‬‬

‫ﺍﻻﻗﺘﺼﺎﺩ‬

‫‪ 5‬ــ ‪11‬‬

‫ﺍﻷﻤﺔ‬ ‫ﺍﻟﺒﺤﺙ ﺍﻟﻌﻠﻤﻲ‬

‫‪ 12‬ــ ‪14‬‬ ‫‪15‬‬

‫ﺍﻟﺒﻴﺌﺔ‬

‫‪16‬‬

‫ﺍﻟﺘﺎﺭﻴﺦ‬

‫‪ 17‬ــ ‪21‬‬

‫ﺍﻟﺘﺭﺒﻴﺔ ﻭﺍﻟﺘﻌﻠﻴﻡ‬

‫‪ 22‬ــ ‪26‬‬

‫ﺍﻟﺴﻠﻁﺔ ﺍﻟﻘﻀﺎﺌﻴﺔ‬

‫‪27‬‬

‫ﻋﻠﻡ ﺍﻟﻨﻔﺱ‬

‫‪ 28‬ــ ‪29‬‬

‫ﺍﻟﻌﻠﻭﻡ‬

‫‪ 30‬ــ ‪33‬‬

‫ﺍﻟﻌﻠﻭﻡ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ‬

‫‪ 34‬ــ ‪39‬‬

‫ﺍﻟﻌﻠﻭﻡ ﺍﻹﻨﺴﺎﻨﻴﺔ‬

‫‪ 40‬ــ ‪41‬‬

‫ﺍﻟﻌﻠﻭﻡ ﺍﻟﻁﺒﻴﺔ‬

‫‪ 42‬ــ ‪44‬‬

‫ﺍﻟﻌﻠﻭﻡ ﺍﻟﻁﺒﻴﻌﻴﺔ‬

‫‪ 45‬ــ ‪50‬‬

‫ﺍﻟﻌﻠﻭﻡ ﺍﻟﺴﻴﺎﺴﻴﺔ‬

‫‪ 51‬ــ ‪53‬‬

‫ﺍﻟﻔﻠﺴﻔﺔ‬

‫‪ 54‬ــ ‪55‬‬

‫ﺍﻟﻔﻥ‬

‫‪56‬‬

‫ﺍﻟﻤﻌﺭﻓﺔ‬

‫‪ 57‬ــ ‪81‬‬

‫ﺍﻟﻤﻨﺎﻫﺞ‬

‫‪ 82‬ــ ‪85‬‬

‫‪‬א‪‬א‪‬א‪‬א‪‬א‪‬‬ ‫ﻓ ﺭﺱ ﺍﻟﻤ ﻟ ﻴﻥ‬ ‫)ﻤﺭﺘﺏ ﻫﺠﺎﺌﻴﹰﺎ ﺘﺒﻌﹰﺎ ﻟﻼﺴﻡ ﺍﻷﺨﻴﺭ (‬ ‫)ﺍﻷﺭﻗﺎﻡ ﺍﻟﻤﺫﻜﻭﺭﺓ ﺃﻤﺎﻡ ﺍﻷﺴﻤﺎﺀ ﻫﻲ ﺃﺭﻗﺎﻡ ﺍﻟﻤﺩﺍﺨل ﻭﻟﻴﺴﺕ ﺃﺭﻗﺎﻡ ﺍﻟﺼﻔﺤﺎﺕ(‬ ‫)ﺃ(‬ ‫ﺇﺒﺭﺍﻫﻴﻡ ‪ ،‬ﻤﺠﺩﻱ ﺍﻟﺒﺨﻴﺕ‬

‫‪5‬‬

‫ﺇﻤﺎﻡ ‪ ،‬ﺯﻜﺭﻴﺎ ﺒﺸﻴﺭ‬

‫‪55 ، 54 ، 30‬‬

‫) (‬ ‫ﺒﺎﺸﺎ ‪ ،‬ﺃﺤﻤﺩ ﻓﺅﺍﺩ‬

‫‪45‬‬

‫ﺍﻟﺒﺎﻗﺭ ‪ ،‬ﺒﻬﺎﺀ ﺍﻟﺩﻴﻥ ﺃﺤﻤﺩ‬

‫‪6‬‬

‫ﺒﺭﻴﻤﺔ ‪ ،‬ﻤﺤﻤﺩ ﺍﻟﺤﺴﻥ‬

‫‪57 ، 31، 22 ،12‬‬

‫) (‬ ‫ﺍﻟﺘﺭﺍﺒﻲ ‪ ،‬ﺃﺤﻤﺩ ﺇﺒﺭﺍﻫﻴﻡ‬

‫‪7‬‬

‫) (‬ ‫ﺤﺎﺝ ﺍﻟﺘﻭﻡ ‪ ،‬ﺒﺸﻴﺭ‬

‫‪23‬‬

‫ﺍﻟﺤﻤﻭﺭﻱ ‪ ،‬ﻗﺎﺴﻡ‬

‫‪8‬‬

‫) (‬ ‫ﺨﻀﺭ ‪ ،‬ﺃﺤﻤﺩ ﺇﺒﺭﺍﻫﻴﻡ‬

‫‪34 ، 32‬‬

‫ﺨﻀﺭ ‪ ،‬ﻋﺒﺩ ﺍﻟﻌﻠﻴﻡ ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ‬

‫‪17‬‬

‫ﺨﻁﻴﺏ ‪ ،‬ﻤﺤﻤﺩ ﺍﻷﻤﻴﻥ ﻤﺼﻁﻔﻲ‬

‫‪13‬‬

‫ﺨﻠﻴل ‪ ،‬ﻋﻤﺎﺩ ﺍﻟﺩﻴﻥ‬

‫‪59 ،58 ،20 ، 19 ،18‬‬

‫)ﺭ(‬

‫‪14222001,13‬‬

‫‪‬א‪‬‬

‫ﺭﺠﺏ ‪ ،‬ﺇﺒﺭﺍﻫﻴﻡ ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ‬

‫‪36 ، 35‬‬

‫ﺭﺸﻴﺩ ‪ ،‬ﺤﻜﻴﻡ ﻤﺤﻤﺩ‬

‫‪83‬‬

‫)ﺱ(‬ ‫ﺍﻟﺴﺎﻋﻭﺭﻱ ‪ ،‬ﺤﺴﻥ ﻋﻠﻲ‬

‫‪51، 37 ، 10 - 9‬‬

‫ﺴﺎﻟﻡ ‪ ،‬ﺃﺩﺭﻴﺱ‬

‫‪38‬‬

‫ﺍﻟﺴﻠﻁﺔ ﺍﻟﻘﻀﺎﺌﻴﺔ‬

‫‪27‬‬

‫ﺃﺒﻭ ﺴﻠﻴﻤﺎﻥ ‪ ،‬ﻋﺒﺩ ﺍﻟﺤﻤﻴﺩ‬

‫‪60‬‬

‫) (‬ ‫ﺸﺭﻑ ﺍﻟﺩﻴﻥ ‪ ،‬ﻋﻠﻲ ﺍﻟﻁﺎﻫﺭ‬

‫‪84 ، 61 ، 47 ، 46‬‬

‫ﺍﻟﺸﺭﻴﻑ ‪ ،‬ﺭﺤﺎﺏ ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ‬

‫‪52‬‬

‫ﺸﻨﺎﻥ ‪ ،‬ﺃﺤﻤﺩ ﻤﺤﻤﺩ ﺍﻟﺤﺴﻥ‬

‫‪24‬‬

‫ﺸﻭﻗﺎﺭ ‪ ،‬ﺇﺒﺭﺍﻫﻴﻡ ﺁﺩﻡ ﺃﺤﻤﺩ‬

‫‪62‬‬

‫ﺸﻴﺦ ﺇﺩﺭﻴﺱ ‪ ،‬ﺠﻌﻔﺭ‬

‫‪48‬‬

‫)‬

‫(‬

‫ﺼﺎﻓﻲ ‪ ،‬ﻟﺅﻱ‬

‫‪63 ، 40‬‬

‫ﺼﺎﻟﺢ ‪ ،‬ﻤﺤﻤﺩ ﻋﺜﻤﺎﻥ‬

‫‪15‬‬

‫ﺼﺤﺭﺍﻭﻱ ‪ ،‬ﻤﻘﻼﺘﻲ‬

‫‪64‬‬

‫)ﻉ(‬ ‫ﺍﻟﻌﺎﻗﺏ ‪ ،‬ﺃﺤﻤﺩ ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ‬

‫‪49‬‬

‫ﺍﻟﻌﺎﻨﻲ ‪ ،‬ﻨﺯﺍﺭ‬

‫‪65‬‬

‫ﻋﺒﺩ ﺍﻟﺭﺅﻭﻑ ‪ ،‬ﻤﺤﻤﺩ ﺼﺎﻟﺢ‬

‫‪82‬‬

‫ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ‪ ،‬ﻋﻤﺭ‬

‫‪42‬‬

‫‪‬א‪‬א‪‬א‪‬א‪‬א‪‬‬ ‫ﻋﺒﺩ ﺍﻟﻠﻁﻴﻑ ‪ ،‬ﻜﻤﺎل‬

‫‪41‬‬

‫ﻋﺒﺩ ﺍﻟﻠﻲ ‪ ،‬ﻋﺒﺩ ﺍﻟﺤﻔﻴﻅ‬

‫‪66‬‬

‫ﻋﺒﺩ ﺍﻟﻤﺎﺠﺩ ‪ ،‬ﻋﺼﺎﻡ ﻤﺤﻤﺩ‬

‫‪25‬‬

‫ﻋﺒﻴﺩ ‪ ،‬ﻤﺤﺠﻭﺏ‬

‫‪50‬‬

‫ﻋﺜﻤﺎﻥ ‪ ،‬ﻋﺒﺩ ﺍﻟﻌﺎل ﻋﺒﺩ ﺍﷲ‬

‫‪43‬‬

‫ﻋﺜﻤﺎﻥ ‪ ،‬ﻋﺜﻤﺎﻥ ﺃﺒﻭﺯﻴﺩ‬

‫‪1‬‬

‫ﺍﻟﻌﻠﻭﺍﻨﻲ ‪ ،‬ﻁﻪ ﺠﺎﺒﺭ‬

‫‪69 ، 68 ، 67‬‬

‫ﻋﻴﺴﻰ ﻤﺤﻤﺩ ﺭﻓﻘﻲ‬

‫‪28‬‬

‫) (‬ ‫ﻏﺎﺯﻱ ‪ ،‬ﻤﺤﻤﻭﺩ‬

‫‪70‬‬

‫) (‬ ‫ﺍﻟﻔﺎﺭﻭﻗﻲ ‪ ،‬ﺇﺴﻤﺎﻋﻴل ﺭﺍﺠﻲ‬

‫‪72 ، 71‬‬

‫ﻓﺘﺎﺡ ‪ ،‬ﻋﺭﻓﺎﻥ ﻋﺒﺩ ﺍﻟﺤﻤﻴﺩ‬

‫‪73‬‬

‫ﺃﺒﻭ ﺍﻟﻔﻀل ‪ ،‬ﻤﻨﻰ ﻋﺒﺩ ﺍﻟﻤﻨﻌﻡ‬

‫‪14‬‬

‫) (‬ ‫ﻗﺎﻀﻲ ‪ ،‬ﻡ ‪ .‬ﺃ‪.‬‬

‫‪74‬‬

‫)ﻡ(‬ ‫ﻤﺤﺠﻭﺏ ‪ ،‬ﻋﺒﺎﺱ‬

‫‪26‬‬

‫ﻤﺤﻤﺩ ‪ ،‬ﺃﺤﻤﺩ ﺤﺴﻥ‬

‫‪3،2‬‬

‫ﻤﺤﻤﺩ ‪ ،‬ﺃﻤﻴﻨﺔ ﺴﻴﺩ‬

‫‪56‬‬

‫ﻤﺤﻤﺩ ‪ ،‬ﺴﻴﻑ ﺍﻟﺩﻴﻥ‬

‫‪7‬‬

‫ﻤﺭﺍﺡ ‪ ،‬ﻤﺤﻤﺩ‬

‫‪21‬‬

‫‪14222001,13‬‬

‫‪‬א‪‬‬

‫ﺍﻟﻤﺭﺯﻭﻗﻲ ‪ ،‬ﺃﺒﻭ ﻴﻌﺭﺏ‬

‫‪75‬‬

‫ﻤﺴﻌﻭﺩ ‪ ،‬ﻋﻤﺭ‬

‫‪76‬‬

‫ﻤﺼﻁﻔﻰ ‪ ،‬ﻜﻤﺎل ﺯﻜﻲ‬

‫‪77 ، 44‬‬

‫ﻤﻌﻬﺩ ﺇﺴﻼﻡ ﺍﻟﻤﻌﺭﻓﺔ )ﺇﻤﺎﻡ(‬

‫‪53 ، 33‬‬

‫ﺍﻟﻤﻌﻬﺩ ﺍﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ‬

‫‪79 ، 78‬‬

‫ﻤﻠﻜﺎﻭﻱ ‪ ،‬ﻓﺘﺤﻲ‬

‫‪81 ، 80‬‬

‫ﻤﻭﺴﻲ ‪ ،‬ﻋﺒﺩﻩ ﻤﺨﺘﺎﺭ‬

‫‪4‬‬

‫ﺍﻟﻤﻴﺴﺎﻭﻱ ‪ ،‬ﻤﺤﻤﺩ ﺍﻟﻁﺎﻫﺭ‬

‫‪85‬‬

‫)ﻥ(‬ ‫ﻨﺠﺎﺘﻲ ‪ ،‬ﻤﺤﻤﺩ ﻋﺜﻤﺎﻥ‬ ‫)‬

‫‪29‬‬

‫(‬

‫ﻫﻼل ‪ ،‬ﻋﺒﺩ ﺍﷲ‬

‫‪16‬‬

‫)ﻭ(‬ ‫ﻭﺯﺍﺭﺓ ﺍﻟﻤﺎﻟﻴﺔ ﻭﺍﻻﻗﺘﺼﺎﺩ ﺍﻟﻭﻁﻨﻲ‬

‫‪11‬‬

‫ﺍﻟﻘﺎﺌﻤ ﺍﻟﺭﺌﻴ ﻴ‬ ‫ﺍ‬ ‫‪/1‬‬

‫ﻤﺎﻥ‬

‫ﻡ‬

‫ﻤﺎﻥ ﺃ ﻭ ﻴ‬

‫ﻤﺸﻜﻼﺕ ﺘﺄﺼﻴل ﺍﻟﻨﻅﺎﻡ ﺍﻹﻋﻼﻤﻲ ‪ ،‬ﻤ ﻠ ﺃ ﺤ ﺎ‬

‫ﺍ ﻴﻤ ﺎﻥ ‪ ،‬ﻉ‪) 8‬ﺫﻭ ﺍﻟﺤﺠـﺔ‬

‫‪ 1418‬ﻫـ ‪ /‬ﺃﺒﺭﻴل ‪1998‬ﻡ( ‪ ،‬ﻤﺭﻜﺯ ﺃﺒﺤﺎﺙ ﺍﻹﻴﻤﺎﻥ ‪ ،‬ﺍﻟﺨﺭﻁﻭﻡ ‪ ،‬ﺍﻟﺴـﻭﺩﺍﻥ ‪،‬‬ ‫ﺹ‪. 66 - 50‬‬ ‫‪ / 2‬ﻤﺤﻤ‬

‫ﺃﺤﻤ ﺤ ﻥ‬

‫‪‬א‪‬א‪‬א‪‬א‪‬א‪‬‬ ‫ﺍﻹﻋﻼﻡ ﻤﻥ ﺍﻟﻤﻨﻁﻠﻕ ﺍﻟﻐﺭﺒﻲ ﺇﻟﻲ ﺍﻟﺘﺄﺼﻴل ﺍﻹﺴﻼﻤﻲ )‪ ، (1‬ﻤ ﻠ ﺍﻟ ﻴﺎﻥ ‪ ،‬ﺱ‪11‬‬ ‫‪ ،‬ﻉ‪) 109‬ﺭﻤﻀﺎﻥ ‪1417‬ﻫـ‪ /‬ﻴﻨﺎﻴﺭ ‪1997‬ﻡ ( ﺍﻟﻤﻨﺘﺩﻯ ﺍﻹﺴﻼﻤﻲ ‪ ،‬ﻟﻨـﺩﻥ ‪ ،‬ﺹ‬ ‫‪. 45 – 38‬‬ ‫ﺃﺤﻤ ﺤ ﻥ‬

‫‪ / 3‬ﻤﺤﻤ‬

‫ﺍﻹﻋﻼﻡ ﻤﻥ ﺍﻟﻤﻨﻁﻠﻕ ﺍﻟﻐﺭﺒﻲ ﺇﻟﻲ ﺍﻟﺘﺄﺼﻴل ﺍﻹﺴﻼﻤﻲ )‪ ، (2‬ﻤ ﻠ ﺍﻟ ﻴﺎﻥ ‪ ،‬ﺱ‪11‬‬ ‫‪ ،‬ﻉ‪) 110‬ﺸﻭﺍل ‪1417‬ﻫـ ‪ /‬ﻓﺒﺭﺍﻴﺭ‪1997‬ﻡ ( ﺍﻟﻤﻨﺘﺩﻯ ﺍﻹﺴﻼﻤﻲ ‪ ،‬ﻟﻨـﺩﻥ ‪ ،‬ﺹ‬ ‫‪. 51 – 42‬‬ ‫ﻤﺨﺘﺎﺭ‬

‫‪ / 4‬ﻤﻭ‬

‫ﻨﺤﻭ ﺭﺅﻴﺔ ﺘﺄﺼﻴﻠﻴﺔ ﻟ ﻋﻼﻡ ‪ ،‬ﻤ ﻠ ﺍﻟﺘ‬

‫ﻴل ‪،‬ﻉ‪) 4‬ﺃﺒﺭﻴل ‪ ، (1996‬ﺇﺩﺍﺭﺓ ﺘﺄﺼﻴل‬

‫ﺍﻟﻤﻌﺭﻓﺔ‪ ،‬ﺍﻟﺨﺭﻁﻭﻡ ‪ ،‬ﺍﻟﺴﻭﺩﺍﻥ ‪ ،‬ﺹ ‪. 133 - 119‬‬ ‫ﺍ ﺘ‬ ‫‪/5‬‬

‫ﺎ‬

‫ﺭﺍ ﻴﻡ ﻤ ﻱ ﺍﻟ ﺨﻴ‬

‫ﻨﺩﻭﺓ ﺘﺄﺼﻴل ﺍﻟﻌﻤل ﺍﻟﻤﺼﺭﻓﻲ ﻓﻲ ﺍﻟﺴـﻭﺩﺍﻥ )‪ 21-20‬ﻴﻭﻟﻴـﻭ ‪ (1997‬ﻋـﺭﺽ‬ ‫ﻭﺘﻠﺨﻴﺹ ‪،‬‬ ‫ﻤ ﻠ‬

‫ﺭﻓ ‪ ،‬ﻉ‪) 12‬ﺴﺒﺘﻤﺒﺭ ‪ ، ( 1997‬ﺒﻨﻙ ﺍﻟﺴﻭﺩﺍﻥ ‪ ،‬ﺍﻟﺨﺭﻁــﻭﻡ ‪،‬‬

‫ﺍﻟﻤ‬

‫ﺍﻟﺴـﻭﺩﺍﻥ ‪ ،‬ﺹ‪. 67-57‬‬ ‫‪ / 6‬ﺍﻟ ﺎ ﺭ‬

‫ﺎ ﺍﻟ ﻴﻥ ﺃﺤﻤ‬

‫ﺍﻻﺴﺘﺜﻤﺎﺭ ﺒﺎﻟﻤﺸﺎﺭﻜﺔ ‪ ،‬ﺘﺄﺼﻴل ﺍﻟﻤﺒﺩﺃ ﻓﻲ ﻀﻭﺀ ﺍﻟﺸﺭﻴﻌﺔ ‪ ،‬ﻤ ﻠ ﺍﻟﻤ‬

‫ﺭﻓ‬

‫‪) 19‬ﻴﻭﻨﻴﻭ ‪1999‬ﻡ ( ‪ ،‬ﺒﻨﻙ ﺍﻟﺴﻭﺩﺍﻥ ‪ ،‬ﺍﻟﺨﺭﻁﻭﻡ ‪ ،‬ﺍﻟﺴﻭﺩﺍﻥ ‪ ،‬ﺹ ‪. 13 - 3‬‬ ‫‪ / 7‬ﺍﻟﺘﺭﺍ‬ ‫ﻭ ﻤﺤﻤ‬

‫ﺃﺤﻤ‬ ‫ﻴ‬

‫ﺭﺍ ﻴﻡ‬ ‫ﺍﻟ ﻴﻥ‬

‫ﻉ‬

‫‪14222001,13‬‬

‫‪‬א‪‬‬

‫ﺤﻭل ﺘﺄﺼﻴل ﺍﻟﻌﻤل ﺍﻻﻗﺘﺼﺎﺩﻱ ‪ ،‬ﻤ ﻠ ﺃﻓﻜﺎﺭ‬

‫ﻴ‬

‫‪ ،‬ﻤـﺞ‪ ، 1‬ﻉ‪ ) 1‬ﺩﻴﺴـﻤﺒﺭ‬

‫‪ ، ( 1995‬ﻫﻴﺌﺔ ﺍﻷﻋﻤﺎل ﺍﻟﻔﻜﺭﻴﺔ ‪ ،‬ﺍﻟﺨﺭﻁﻭﻡ ‪ ،‬ﺍﻟﺴﻭﺩﺍﻥ ‪ ،‬ﺹ ‪. 28-1‬‬ ‫‪ / 8‬ﺍﻟﺤﻤﻭﺭﻱ‬

‫ﺎ ﻡ‬

‫ﺍﻟﻤﺸﻜﻠﺔ ﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﺃﺴﺎﺱ ﺇﺴﻼﻡ ﻋﻠﻡ ﺍﻻﻗﺘﺼﺎﺩ ‪ " ،‬ﻨﺩﻭﺓ ﻨﺤﻭ ﺒﺭﻨﺎﻤﺞ ﻟﻠﺒﺤﺙ‬ ‫ﺍﻟﻌﻠﻤﻲ ﻓﻲ ﺇﺴﻼﻡ ﺍﻟﻌﻠﻭﻡ"‪1415) ،‬ﻫـ ‪1994 /‬ﻡ( ‪ ،‬ﻤﻌﻬﺩ ﺇﺴﻼﻡ ﺍﻟﻤﻌﺭﻓﺔ )ﺇﻤﺎﻡ( ‪،‬‬ ‫ﺠﺎﻤﻌﺔ ﺍﻟﺠﺯﻴﺭﺓ ‪ ،‬ﻭﺩﻤﺩﻨﻲ ‪ ،‬ﺍﻟﺴﻭﺩﺍﻥ ‪ 14 ،‬ﺹ ‪.‬‬ ‫‪ / 9‬ﺍﻟ ﺎ ﻭﺭﻱ ﺤ ﻥ ﻠ‬ ‫ﺍﻟﺴﻭﺩﺍﻥ ﻭﺘﺄﺼﻴل ﺍﻻﻗﺘﺼﺎﺩ ﺍﻟﺴﻴﺎﺴﻲ ‪ ،‬ﻤ ﻠ ﺃﻓﻜﺎﺭ‬

‫ﻴ‬

‫‪ ،‬ﻤﺞ‪ ، 1‬ﻉ‪) 4‬ﻤـﺎﺭﺱ‬

‫‪ ، ( 1999‬ﻫﻴﺌﺔ ﺍﻷﻋﻤﺎل ﺍﻟﻔﻜﺭﻴﺔ ‪ ،‬ﺍﻟﺨﺭﻁﻭﻡ ‪ ،‬ﺍﻟﺴﻭﺩﺍﻥ ‪ ،‬ﺹ ‪. 331-326‬‬ ‫‪ / 10‬ﺍﻟ ﺎ ﻭﺭﻱ ﺤ ﻥ ﻠ‬ ‫ﺘﺄﺼﻴل ﺍﻻﻗﺘﺼﺎﺩ ﺍﻟﺴﻴﺎﺴﻲ ‪ ،‬ﻤ ﻠ ﺍﻟﺘ‬

‫ﻴل ‪ ،‬ﻉ‪ ) 7‬ﻴﻨﺎﻴﺭ ‪ ، (1999‬ﺇﺩﺍﺭﺓ ﺘﺄﺼﻴل‬

‫ﺍﻟﻤﻌﺭﻓﺔ ‪ ،‬ﺍﻟﺨﺭﻁﻭﻡ ‪ ،‬ﺍﻟﺴﻭﺩﺍﻥ ‪ ،‬ﺹ ‪. 97 - 73‬‬ ‫‪ / 11‬ﻭ ﺍﺭ ﺍﻟﻤﺎﻟﻴ ﻭﺍ ﺘ ﺎ ﺍﻟﻭ‬ ‫ﻭﺜﺎﺌﻕ ﻨﺩﻭﺓ ﺘﺄﺼﻴل ﺍﻟﻨﺸﺎﻁ ﺍﻟﻨﺸﺎﻁ ﺍﻻﻗﺘﺼﺎﺩﻱ ‪) ،‬ﺭﺠﺏ ‪1419‬ﻫـ ‪ /‬ﺃﻜﺘﻭﺒﺭ‬ ‫‪1998‬ﻡ( ‪،‬‬ ‫ﻭﺯﺍﺭﺓ ﺍﻟﻤﺎﻟﻴﺔ ﻭﺍﻻﻗﺘﺼﺎﺩ ﺍﻟﻭﻁﻨﻲ ‪ ،‬ﺍﻟﻠﺠﻨﺔ ﺍﻟﻌﻠﻴﺎ ﻟﺘﺄﺼﻴل ﺍﻟﻨﺸﺎﻁ ﺍﻻﻗﺘﺼﺎﺩﻱ ‪،‬‬ ‫ﺍﻟﺨﺭﻁﻭﻡ ‪ ،‬ﺍﻟﺴﻭﺩﺍﻥ ‪.‬‬ ‫ﺍ ﻤ‬ ‫‪ / 12‬ﺭﻴﻤ‬

‫ﻤﺤﻤ ﺍﻟﺤ ﻥ‬

‫ﺇﺴﻼﻡ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺴﻭﺩﺍﻨﻴﺔ ‪ ،‬ﻤﺩﺍﺨل ﻨﻅﺭﻴﺔ ﻭﺃﻭﻟﻭﻴﺎﺕ ﻋﻤﻠﻴﺔ ‪ ،‬ﻁ‪ 1999 ، 1‬ﻡ ‪،‬‬ ‫ﺍﻟﻤﺭﻜﺯ ﺍﻟﻌﺎﻟﻤﻲ ﻷﺒﺤﺎﺙ ﺍﻹﻴﻤﺎﻥ‪ ،‬ﺍﻟﺨﺭﻁﻭﻡ ‪ ،‬ﺍﻟﺴﻭﺩﺍﻥ ‪ 26 ، ،‬ﺹ ‪.‬‬ ‫‪ / 13‬ﺨ ﻴ‬

‫ﻤﺤﻤ ﺍ ﻤﻴﻥ ﻤ‬

‫‪‬א‪‬א‪‬א‪‬א‪‬א‪‬‬ ‫ﺫﺍﺘﻴﺔ ﻭﺃﺼﺎﻟﺔ ﺍﻷﻤﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻤﻥ ﺃﺴﺒﺎﺏ ﺍﻟﺘﺩﻫﻭﺭ ﻭﺍﻟﺘﺒﻌﻴﺔ ‪ ،‬ﻤ ﻠ ﺍﻟﺘ‬

‫ﻴل ‪،‬ﻉ‪6‬‬

‫)ﻴﻨﺎﻴﺭ ‪ ، (1998‬ﺇﺩﺍﺭﺓ ﺘﺄﺼﻴل ﺍﻟﻤﻌﺭﻓﺔ ‪ ،‬ﺍﻟﺨﺭﻁﻭﻡ ‪ ،‬ﺍﻟﺴﻭﺩﺍﻥ‪ ،‬ﺹ ‪. 54 - 36‬‬ ‫‪ / 14‬ﺃ ﻭ ﺍﻟ‬

‫ل ﻤ‬

‫ﺍﻷﻤﺔ ﺍﻟﻘﻁﺏ‪،‬‬

‫ﺍﻟﻤ ﻌﻡ‬ ‫ﻨﺤﻭ ﺘﺄﺼﻴل ﻤﻨﻬﺎﺠﻲ ﻟﻤﻔﻬﻭﻡ ﺍﻷﻤﺔ ﻓﻲ ﺍﻹﺴﻼﻡ ‪ ،‬ﻁ‪، 1‬‬

‫‪1411‬ﻫـ ‪1996 /‬ﻡ ‪ ،‬ﺍﻟﻤﻌﻬﺩ ﺍﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ ‪ 63 ،‬ﺹ ‪.‬‬ ‫ﺍﻟ ﺤ ﺍﻟﻌﻠﻤ‬ ‫‪/ 15‬‬

‫ﺎﻟ‬

‫ﻤﺎﻥ‬

‫ﻤﺤﻤ‬

‫ﺘﺄﺼﻴل ﺍﻟﺒﺤﺙ ﺍﻟﻌﻠﻤﻲ ﻭﺘﻤﻭﻴﻠﻪ ﻭﺘﺤﺩﻴﺎﺕ ﺍﻟﻌﻭﻟﻤﺔ ‪ ،‬ﻤ ﻠ‬

‫ﺃ ﺤ ﺎ ﺍ ﻴﻤ ﺎﻥ ‪ ،‬ﻉ‪12‬‬

‫)ﺠﻤﺎﺩﻱ ﺍﻷﻭﻟﻰ ‪1421‬ﻫـ ‪ /‬ﺃﻏﺴﻁﺱ ‪2000‬ﻡ(‪ ،‬ﻤﺭﻜﺯ ﺃﺒﺤﺎﺙ ﺍﻹﻴﻤﺎﻥ ‪ ،‬ﺍﻟﺨﺭﻁﻭﻡ ‪،‬‬ ‫ﺍﻟﺴﻭﺩﺍﻥ‪ ،‬ﺹ‪. 110- 101‬‬ ‫ﺍﻟ ﻴﺌ‬ ‫‪/ 16‬‬

‫ل‬

‫ﺍﷲ‬

‫ﺍﻟﺘﺄﺼﻴل ﺍﻹﺴﻼﻤﻲ ﻟﻠﺘﺸﺭﻴﻌﺎﺕ ﺍﻟﺒﻴﺌﻴﺔ ‪ ،‬ﻤ ﻠ ﻤ‬

‫ﺭ ﺍﻟﺤ ﻭﺍﺭ ﺱ ‪ ، 7‬ﻉ ‪، 23‬‬

‫‪ ) 24‬ﺸﺘﺎﺀ ﻭﺭﺒﻴﻊ ‪1992‬ﻡ ( ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻼﺡ ﻟﻠﻨﺸﺭ ﻭﺍﻟﺘﻭﺯﻴﻊ ‪ ،‬ﺒﻴﺭﻭﺕ ‪ ،‬ﺹ ‪152‬‬ ‫ ‪. 163‬‬‫ﺍﻟﺘﺎﺭﻴ‬ ‫‪ / 17‬ﺨ ﺭ‬

‫ﺍﻟﻌﻠﻴﻡ‬

‫ﺍﻟﺭﺤﻤﻥ‬

‫ﺍﻟﻤﺴﻠﻤﻭﻥ ﻭﻜﺘﺎﺒﺔ ﺍﻟﺘﺎﺭﻴﺦ ﺩﺭﺍﺴﺔ ﻓﻲ ﺍﻟﺘﺄﺼﻴل ﺍﻹﺴﻼﻤﻲ ﻟﻌﻠﻡ ﺍﻟﺘﺎﺭﻴﺦ ‪ ،‬ﻁ‪، 1‬‬ ‫‪1413‬ﻫـ ‪ 1993 /‬ﻡ ‪ ،‬ﺍﻟﻤﻌﻬﺩ ﺍﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ‪ ،‬ﻭﺍﺸﻨﻁﻥ ‪ 319 ،‬ﺹ ‪.‬‬ ‫‪ / 18‬ﺨﻠﻴل‬

‫ﻤﺎ ﺍﻟ ﻴﻥ‬

‫‪14222001,13‬‬

‫‪‬א‪‬‬

‫ﺇﺴﻼﻡ ﻋﻠﻡ ﺍﻟﺘﺎﺭﻴﺦ ‪" ،‬ﻨﺩﻭﺓ ﻨﺤﻭ ﺒﺭﻨﺎﻤﺞ ﻟﻠﺒﺤﺙ ﺍﻟﻌﻠﻤﻲ ﻓﻲ ﺇﺴﻼﻡ ﺍﻟﻌﻠﻭﻡ " ‪،‬‬ ‫)‪1994 / 1415‬ﻡ( ‪ ،‬ﻤﻌﻬﺩ ﺇﺴﻼﻡ ﺍﻟﻤﻌﺭﻓﺔ )ﺇﻤﺎﻡ( ‪ ،‬ﺠﺎﻤﻌﺔ ﺍﻟﺠﺯﻴﺭﺓ ‪ ،‬ﻭﺩﻤﺩﻨﻲ ‪،‬‬ ‫ﺍﻟﺴﻭﺩﺍﻥ‪ 25 ،‬ﺹ ‪.‬‬ ‫‪ / 19‬ﺨﻠﻴل‬

‫ﻤﺎ ﺍﻟ ﻴﻥ‬

‫ﺤﻭل ﺇﺴﻼﻤﻴﺔ ﺘﻔﺴﻴﺭ ﺍﺒﻥ ﺨﻠﺩﻭﻥ ﻟﻠﺘﺎﺭﻴﺦ ‪ ،‬ﻤ ﻠ ﺍﻟﻤ ﻠﻡ ﺍﻟﻤﻌﺎ ﺭ ‪،‬ﻉ ‪) 32‬ﺸﻭﺍل‬ ‫‪1402‬ﻫـ ‪ /‬ﺃﻏﺴﻁﺱ ‪1982‬ﻡ( ‪ ،‬ﻤﺅﺴﺴﺔ ﺍﻟﻤﺴﻠﻡ ﺍﻟﻤﻌﺎﺼﺭ ‪ ،‬ﺍﻟﻜﻭﻴﺕ ‪ ،‬ﺹ ‪25‬‬ ‫ ‪. 49‬‬‫ﻤﺎ ﺍﻟ ﻴﻥ‬

‫‪ / 20‬ﺨﻠﻴل‬

‫ﻤﺩﺨل ﺇﻟﻲ ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ﻤﻊ ﻤﺨﻁﻁ ﻤﻘﺘﺭﺡ ﻹﺴﻼﻤﻴﺔ ﻋﻠﻡ ﺍﻟﺘﺎﺭﻴﺦ ‪ ،‬ﻁ‪، 3‬‬ ‫‪ ،1992‬ﺍﻟﻤﻌﻬﺩ ﺍﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ‪ ،‬ﻭﺍﺸﻨﻁﻥ ‪ 104 ،‬ﺹ ‪.‬‬ ‫‪ / 21‬ﻤﺭﺍ‬

‫ﻤﺤﻤ‬

‫ﻤﺴﺎﻫﻤﺔ ﻤﺠﻠﺔ ﺍﻟﻤﺴﻠﻡ ﺍﻟﻤﻌﺎﺼﺭ ﻓﻲ ﺃﺴﻠﻤﺔ ﺍﻟﺘﺎﺭﻴﺦ ‪ ،‬ﻤ ﻠ ﺍﻟﻜﻠﻤ ‪ ،‬ﺱ‪ ، 7‬ﻉ ‪29‬‬ ‫)ﺨﺭﻴﻑ ‪ 1421‬ﻫـ ‪2000 /‬ﻡ( ‪ ،‬ﻤﻨﺘﺩﻯ ﺍﻟﻜﻠﻤﺔ ﻟﻠﺩﺭﺍﺴﺎﺕ ﻭﺍﻷﺒﺤﺎﺙ ‪ ،‬ﺒﻴـﺭﻭﺕ‪.‬‬ ‫ﺹ ‪. 75- 60‬‬ ‫ﺍﻟﺘﺭ ﻴ ﻭﺍﻟﺘﻌﻠﻴﻡ‬ ‫‪ / 22‬ﺭﻴﻤ‬

‫ﻤﺤﻤ ﺍﻟﺤ ﻥ‬

‫ﺇﺴﻼﻡ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺠﺎﻤﻌﻲ ﺒﻴﻥ ﺍﻟﻨﻅﺭﻴﺔ ﻭﺍﻟﺘﻁﺒﻴﻕ ‪ ،‬ﻤ ﻠ ﺍﻟﺘﻌﻠﻴﻡ ﺍﻟﻌ ﺎﻟ ﻭﺍﻟ ﺤ‬ ‫ﺍﻟﻌﻠﻤ‬

‫ﻉ‪) 1‬ﺭﺒﻴﻊ ﺍﻟﺜﺎﻨﻲ ‪1420‬ﻫـ ‪ /‬ﺃﻏﺴﻁﺱ ‪1999‬ﻡ‪ ،‬ﻭﺯﺍﺭﺓ ﺍﻟﺘﻌﻠﻴﻡ ﺍﻟﻌـﺎﻟﻲ‬

‫ﻭﺍﻟﺒﺤﺙ ﺍﻟﻌﻠﻤﻲ ‪ ،‬ﺍﻟﺨﺭﻁﻭﻡ ‪ ،‬ﺍﻟﺴﻭﺩﺍﻥ ‪ ،‬ﺹ ‪.49-35‬‬ ‫‪ / 23‬ﺤﺎ ﺍﻟﺘﻭﻡ‬

‫ﺸﻴﺭ‬

‫ﺘﺄﺼﻴل ﺘﺭﺒﻴﺔ ﺍﻟﻤﻌﻠﻡ‪ ،‬ﻁ‪ 1401 ، 1‬ﻫـ‪1981/‬ﻡ ‪ ،‬ﻤﻜﺔ ﺍﻟﻤﻜﺭﻤﺔ ‪ ،‬ﺍﻟﻤﻤﻠﻜﺔ ﺍﻟﻌﺭﺒﻴﺔ‬ ‫ﺍﻟﺴﻌﻭﺩﻴﺔ‪ 50 ،‬ﺹ ‪.‬‬

‫‪‬א‪‬א‪‬א‪‬א‪‬א‪‬‬ ‫‪ / 24‬ﺸ ﺎﻥ ﺃﺤﻤ ﻤﺤﻤ ﺤ ﻥ‬ ‫ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ﻓﻲ ﻤﺠﺎل ﺍﻟﻌﻠﻭﻡ ﺍﻟﺴﻠﻭﻜﻴﺔ ﻭﺍﻟﺘﺭﺒﻭﻴﺔ " ﻭﺭﻗﺔ ﻨﻘﺎﺵ ﺭﻗﻡ )‪(2‬‬ ‫" ‪ ،‬ﻤﻌﻬﺩ ﺇﺴﻼﻡ ﺍﻟﻤﻌﺭﻓﺔ )ﺇﻤﺎﻡ( ‪ ،‬ﺠﺎﻤﻌﺔ ﺍﻟﺠﺯﻴﺭﺓ ‪،‬ﻭﺩ ﻤﺩﻨﻲ ‪ ،‬ﺍﻟﺴﻭﺩﺍﻥ ‪ 8 ،‬ﺹ ‪.‬‬ ‫‪/ 25‬‬

‫ﺎﻡ ﻤﺤﻤ ﻭ ﺨﺭﻭﻥ‬

‫ﺍﻟﻤﺎ‬

‫ﻜﺘﺎﺏ ﺒﺤﻭﺙ ﻨﺩﻭﺓ ﺘﺄﺼﻴل ﺍﻟﻜﺘﺎﺏ ﺍﻟﺠﺎﻤﻌﻲ ﻭﺃﺴﻠﻤﺘﻪ ‪ ،‬ﺠﺎﻤﻌﺔ ﺍﻟﺴﻭﺩﺍﻥ ﻟﻠﻌﻠﻭﻡ‬ ‫ﻭﺍﻟﺘﻜﻨﻠﻭﺠﻴﺎ ﺒﺎﻻﺸﺘﺭﺍﻙ ﻤﻊ ﺠﺎﻤﻌﺔ ﺠﻭﺒﺎ ‪ ،‬ﻁ‪1998 ، 1‬ﻡ ‪ ،‬ﺩﺍﺭ ﺠﺎﻤﻌﺔ ﺍﻟﺴﻭﺩﺍﻥ‬ ‫ﻟﻠﻁﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺭ ‪ ،‬ﺍﻟﺨﺭﻁﻭﻡ‪ ،‬ﺍﻟﺴﻭﺩﺍﻥ ‪196 ،‬ﺹ ‪.‬‬ ‫ﺎﺱ‬

‫‪ / 26‬ﻤﺤ ﻭ‬

‫ﻤﺩﺨل ﺇﻟﻲ ﺇﺴﻼﻡ ﺍﻟﺘﺭﺒﻴﺔ ‪ ،‬ﻤ ﻠ ﺘ ﻜﺭ ‪ ،‬ﻤﺞ ‪ ، 2‬ﻉ‪1421) 2‬ﻫــ ‪2000 /‬ﻡ( ‪،‬‬ ‫ﻤﻌﻬﺩ ﺇﺴﻼﻡ ﺍﻟﻤﻌﺭﻓﺔ ﺇﻤﺎﻡ ‪ ،‬ﺠﺎﻤﻌﺔ ﺍﻟﺠﺯﻴﺭﺓ ‪ ،‬ﻭﺩﻤﺩﻨﻲ ‪ ،‬ﺍﻟﺴﻭﺩﺍﻥ ‪ ،‬ﺹ ‪. 55-5‬‬ ‫ﺍﻟ ﻠ‬ ‫‪ / 27‬ﺍﻟ ﻠ‬

‫ﺍﻟﻘ ﺎﺌﻴ‬

‫ﺍﻟﻘ ﺎﺌﻴ‬

‫ﺭﺅﻯ ﺤﻭل ﺒﺩﺍﻴﺎﺕ ﺍﻟﺘﺄﺼﻴل " ﺩﻭﺭ ﺍﻟﺴﻠﻁﺔ ﺍﻟﻘﻀﺎﺌﻴﺔ " ‪ ،‬ﻁ‪1415) ، 1‬ﻫـ ‪/‬‬ ‫‪1995‬ﻡ( ﺍﻟﺴﻠﻁﺔ ﺍﻟﻘﻀﺎﺌﻴﺔ ‪ ،‬ﺍﻟﺨﺭﻁﻭﻡ ‪ ،‬ﺍﻟﺴﻭﺩﺍﻥ ‪ 124 ،‬ﺹ‪.‬‬ ‫ﻠ ﻡ ﺍﻟ ﺱ‬ ‫‪ / 28‬ﻴ‬

‫ﻤﺤﻤ ﺭﻓﻘ‬

‫ﻨﺤﻭ ﺃﺴﻠﻤﺔ ﻋﻠﻡ ﺍﻟﻨﻔﺱ ‪ ،‬ﻤ ﻠ ﺍﻟﻤ ﻠﻡ ﺍﻟﻤﻌﺎ ﺭ ‪ ،‬ﺱ‪ ، 12‬ﻉ‪) 46‬ﺭﺒﻴـﻊ ﺍﻟﺜـﺎﻨﻲ‬ ‫‪1406‬ﻫـ ‪ /‬ﺩﻴﺴﻤﺒﺭ ‪1985‬ﻡ ‪ ،‬ﻤﺅﺴﺴﺔ ﺍﻟﻤﺴﻠﻡ ﺍﻟﻤﻌﺎﺼﺭ ‪ ،‬ﺍﻟﻜﻭﻴـﺕ ‪ ،‬ﺹ ‪-31‬‬ ‫‪. 56‬‬ ‫‪/ 29‬‬

‫ﺎﺘ‬

‫ﻤﺤﻤ‬

‫ﻤﺎﻥ‬

‫‪14222001,13‬‬

‫‪‬א‪‬‬

‫ﻤﻨﻬﺞ ﺍﻟﺘﺄﺼﻴل ﺍﻹﺴﻼﻤﻲ ﻟﻌﻠﻡ ﺍﻟﻨﻔﺱ ‪ ،‬ﻤ ﻠ ﺍﻟﻤ ﻠﻡ ﺍﻟﻤﻌﺎ‬

‫ﺭ ‪ ،‬ﺱ‪ ، 15‬ﻉ ‪57‬‬

‫)ﻤﺤﺭﻡ ‪ 1411‬ﻫـ ‪ /‬ﻴﻭﻟﻴﻭ ‪1990‬ﻡ( ‪ ،‬ﻤﺅﺴﺴﺔ ﺍﻟﻤﺴﻠﻡ ﺍﻟﻤﻌﺎﺼﺭ ‪ ،‬ﺍﻟﻜﻭﻴﺕ ‪ ،‬ﺹ‬ ‫‪.45-21‬‬ ‫ﺍﻟﻌﻠ‬ ‫‪ / 30‬ﻤﺎﻡ‬

‫ﻭﻡ‬

‫ﻜﺭﻴﺎ ﺸﻴﺭ‬

‫ﻨﺤﻭ ﻤﻨﻬﺠﻴﺔ ﺇﺴﻼﻤﻴﺔ ﻟﻠﻌﻠﻭﻡ ‪ " ،‬ﻨﺩﻭﺓ ﻨﺤﻭ ﺒﺭﻨﺎﻤﺞ ﻟﻠﺒﺤﺙ ﺍﻟﻌﻠﻤﻲ ﻓﻲ ﺇﺴﻼﻡ ﺍﻟﻌﻠﻭﻡ‬ ‫" ‪1415) ،‬ﻫـ ‪1994 /‬ﻡ( ‪ ،‬ﻤﻌﻬﺩ ﺇﺴﻼﻡ ﺍﻟﻤﻌﺭﻓﺔ )ﺇﻤﺎﻡ( ‪ ،‬ﺠﺎﻤﻌﺔ ﺍﻟﺠﺯﻴﺭﺓ ‪ ،‬ﻭﺩ‬ ‫ﻤﺩﻨﻲ ‪ ،‬ﺍﻟﺴـﻭﺩﺍﻥ ‪ 13 ،‬ﺹ ‪.‬‬ ‫‪ / 31‬ﺭﻴﻤ‬

‫ﻤﺤﻤ ﺍﻟﺤ ﻥ‬

‫ﻨﺤﻭ ﺒﺭﻨﺎﻤﺞ ﻟﻠﺒﺤﺙ ﺍﻟﻌﻠﻤﻲ ﻓﻲ ﺇﺴﻼﻡ ﺍﻟﻌﻠﻭﻡ ‪" ،‬ﻭﺭﻗﺔ ﻋﻤل" ﻨﺩﻭﺓ ﻨﺤﻭ ﺒﺭﻨﺎﻤﺞ‬ ‫ﻟﻠﺒﺤﺙ ﺍﻟﻌﻠﻤﻲ ﻓﻲ ﺇﺴﻼﻡ ﺍﻟﻌﻠﻭﻡ " ‪ ،‬ﻤﻌﻬﺩ ﺇﺴﻼﻡ ﺍﻟﻤﻌﺭﻓﺔ )ﺇﻤﺎﻡ ( ‪ ،‬ﺠﺎﻤﻌﺔ ﺍﻟﺠﺯﻴﺭﺓ‬ ‫‪ ،‬ﻭﺩﻤﺩﻨﻲ ‪ ،‬ﺍﻟﺴﻭﺩﺍﻥ ‪ 8 ،‬ﺹ‪.‬‬ ‫‪ / 32‬ﺨ ﺭ ﺃﺤﻤ‬

‫ﺭﺍ ﻴﻡ‬

‫ﺤﻭل ﻅﺎﻫﺭﺓ ﺃﺴﻠﻤﺔ ﺍﻟﻌﻠﻭﻡ ‪ ،‬ﻤ ﻠ ﺍﻟ ﻴ ﺎﻥ ‪ ،‬ﺱ ‪ ، 15‬ﻉ ‪) ، 151‬ﺭﺒﻴـﻊ ﺍﻷﻭل‬ ‫‪1421‬ﻫـ ‪ /‬ﻴﻭﻨﻴﻭ ‪2000‬ﻡ ( ‪ ،‬ﺍﻟﻤﻨﺘﺩﻯ ﺍﻹﺴﻼﻤﻲ ‪ ،‬ﻟﻨﺩﻥ ‪ ،‬ﺹ ‪ 126‬ـ ‪. 131‬‬ ‫‪ / 33‬ﻤﻌ‬

‫ﻡ ﺍﻟﻤﻌﺭﻓ ) ﻤﺎﻡ(‬

‫ﻜﺘﺎﺏ ﻨﺤﻭ ﺒﺭﻨﺎﻤﺞ ﻟﻠﺒﺤﺙ ﺍﻟﻌﻠﻤﻲ ﻓﻲ ﺇﺴﻼﻡ ﺍﻟﻌﻠﻭﻡ ‪ ،‬ﻁ‪1994 ، ، 1‬ﻡ ‪ ،‬ﻤﻌﻬـﺩ‬ ‫ﺇﺴﻼﻡ ﺍﻟﻤﻌﺭﻓﺔ )ﺇﻤﺎﻡ( ‪ ،‬ﺠﺎﻤﻌﺔ ﺍﻟﺠﺯﻴﺭﺓ ‪ ،‬ﻭﺩ ﻤﺩﻨﻲ ‪ ،‬ﺍﻟﺴﻭﺩﺍﻥ ‪ 753 ،‬ﺹ ‪.‬‬ ‫ﺍﻟﻌﻠﻭﻡ ﺍ‬ ‫‪ / 34‬ﺨ ﺭ ﺃﺤﻤ‬

‫ﺘﻤﺎ ﻴ‬

‫ﺭﺍ ﻴﻡ‬

‫ﺇﺴﺘﺭﺍﺘﻴﺠﻴﺔ ﺃﺴﻠﻤﺔ ﺍﻟﻤﺠﺘﻤﻊ ‪ ،‬ﻤ ﻠ ﺍﻟ ﻴﺎﻥ ﺱ ‪ ، 12‬ﻉ ‪) ، 116‬ﺭﺒﻴـﻊ ﺍﻟﺜـﺎﻨﻲ‬ ‫‪ 1418‬ﻫـ ‪/‬‬

‫‪‬א‪‬א‪‬א‪‬א‪‬א‪‬‬ ‫‪1997‬ﻡ( ﺍﻟﻤﻨﺘﺩﻯ ﺍﻹﺴﻼﻤﻲ ‪ ،‬ﻟﻨﺩﻥ ‪ ،‬ﺹ ‪. 61 - 54‬‬ ‫ﺭﺍ ﻴﻡ‬

‫‪ / 35‬ﺭ‬

‫ﺍﻟﺭﺤﻤﻥ‬

‫ﺍﻟﺘﺄﺼﻴل ﺍﻹﺴﻼﻤﻲ ﻟﻠﻌﻠﻭﻡ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ‪ ،‬ﺩﺍﺭ ﻋﺎﻟﻡ ﺍﻟﻜﺘﺏ‪ ،‬ﺍﻟﺭﻴﺎﺽ ‪1996 ،‬ﻡ ‪،‬‬ ‫‪237‬ﺹ‪.‬‬ ‫ﺭﺍ ﻴﻡ‬

‫‪ /36‬ﺭ‬

‫ﺍﻟﺭﺤﻤﻥ‬

‫ﻤﻌﺎﻟﻡ ﺍﻟﺘﺄﺼﻴل ﺍﻹﺴﻼﻤﻲ ﻟﻠﻌﻠﻭﻡ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ‪ ،‬ﻤ ﻠ‬

‫ﻤﻴ ﺍﻟﻤﻌﺭﻓ ‪ ،‬ﺱ‪ ، 11‬ﻉ‬

‫‪) 3‬ﺭﻤﻀﺎﻥ ‪1416‬ﻫـ ‪1996 /‬ﻡ(‪ ،‬ﺍﻟﻤﻌﻬﺩ ﺍﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ‪ ،‬ﻭﺍﺸﻨﻁﻥ ‪،‬‬ ‫ﺹ ‪. 83- 47‬‬ ‫‪ / 37‬ﺍﻟ ﺎ ﻭﺭﻱ ﺤ ﻥ ﻠ‬ ‫ﺘﺄﺼﻴل ﺍﻟﻌﻠﻭﻡ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ‪ ،‬ﻤ ﻠ‬

‫ﺃ ﺤﺎ‬

‫ﺍ ﻴﻤ ﺎﻥ ‪ ،‬ﺱ‪ ، 1‬ﻉ‪) 3‬ﺭﺒﻴـﻊ ﺍﻷﻭل‬

‫‪ 1414‬ﻫـ ‪ /‬ﺴﺒﺘﻤﺒﺭ ‪1993‬ﻡ ( ‪ ،‬ﺍﻟﻤﺭﻜﺯ ﺍﻟﻌﺎﻟﻤﻲ ﻷﺒﺤﺎﺙ ﺍﻹﻴﻤﺎﻥ ‪ ،‬ﺍﻟﺨﺭﻁـﻭﻡ‪،‬‬ ‫ﺍﻟﺴﻭﺩﺍﻥ ‪ ،‬ﺹ ‪. 25 - 10‬‬ ‫‪ / 38‬ﺎﻟﻡ‬

‫ﺭﻴﺱ‬

‫ﺍﻷﺴﺱ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻹﺴﻼﻡ ﺍﻟﻤﻌﺭﻓﺔ ‪ ،‬ﻨﺩﻭﺓ ﻨﺤﻭ ﺒﺭﻨﺎﻤﺞ ﻟﻠﺒﺤﺙ ﺍﻟﻌﻠﻤﻲ ﻓﻲ ﺇﺴﻼﻡ‬ ‫ﺍﻟﻌﻠﻭﻡ ‪1415) ،‬ﻫـ ‪1994/‬ﻡ ( ‪ ،‬ﻤﻌﻬﺩ ﺇﺴﻼﻡ ﺍﻟﻤﻌﺭﻓﺔ)ﺇﻤﺎﻡ( ‪ ،‬ﺠﺎﻤﻌﺔ ﺍﻟﺠﺯﻴﺭﺓ ‪،‬‬ ‫ﻭﺩﻤﺩﻨﻲ ﺍﻟﺴﻭﺩﺍﻥ ‪ 15 ،‬ﺹ ‪.‬‬ ‫‪ / 39‬ﻠﻴﻭﻥ‬

‫ﺭ ﺎﻥ‬

‫ﺍﻹﺴﻼﻡ ﻭﺍﻟﻌﻠﻭﻡ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ‪ ،‬ﺘﺴﺎﺅﻻﺕ ﺤﻭل ﺃﺴﻠﻤﺔ ﺍﻟﻤﻌﺭﻓﺔ ‪ ،‬ﻤ ﻠ‬ ‫ﻴﺎ ﻴ‬

‫ﺱ‪ ، 3‬ﻉ‪) 2‬ﺭﺒﻴﻊ ‪1413‬ﻫـ ‪1993 /‬ﻡ( ‪ ،‬ﻤﺭﻜﺯ ﺩﺭﺍﺴـﺎﺕ ﺍﻟﻭﺤـﺩﺓ‬

‫ﺍﻟﻌﺭﺒﻴﺔ ‪ ،‬ﺒﻴﺭﻭﺕ ‪،‬ﺹ ‪. 138 - 119‬‬ ‫ﺍﻟﻌﻠﻭﻡ ﺍ‬ ‫‪/ 40‬‬

‫ﺎﻓ‬

‫ﺭﺍ ﺍ‬

‫ﻟ ﻱ‬

‫ﺎﻴ‬

‫‪14222001,13‬‬

‫‪‬א‪‬‬

‫ﻨﺤﻭ ﻤﻨﻬﺠﻴﺔ ﺃﺼﻭﻟﻴﺔ ﻟﻠﺩﺭﺍﺴﺎﺕ ﺍﻹﻨﺴﺎﻨﻴﺔ ‪ ،‬ﻤﺠﻠﺔ ﺍﻟﺘﺄﺼﻴل ‪،‬ﻉ‪) 2‬ﻤﺎﻴﻭ‬ ‫‪ ، (1995‬ﺇﺩﺍﺭﺓ‬ ‫ﺘﺄﺼﻴل ﺍﻟﻤﻌﺭﻓﺔ ‪ ،‬ﺍﻟﺨﺭﻁﻭﻡ ‪ ،‬ﺍﻟﺴﻭﺩﺍﻥ ‪ ،‬ﺹ ‪. 41 - 23‬‬ ‫‪/ 41‬‬

‫ﻜﻤﺎل‬

‫ﺍﻟﻠ ﻴ‬

‫ﺘﺄﺼﻴل ﺍﻟﻌﻠﻭﻡ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻓﻲ ﺍﻟﻔﻜﺭ ﺍﻟﻌﺭﺒﻲ ﺍﻟﻤﻌﺎﺼﺭ ‪ ،‬ﻤ ﻠ ﻤ ﺭ ﺍﻟﺤﻭﺍﺭ ‪ ،‬ﻉ‪39‬‬ ‫)ﺼﻴﻑ ﻭﺨﺭﻴﻑ ‪1999‬ﻡ( ‪ ،‬ﻤﺅﺴﺴﺔ ﺍﻟﻔﻼﺡ ﻟﻠﻨﺸﺭ ﻭﺍﻟﺘﻭﺯﻴﻊ ‪ ،‬ﺒﻴﺭﻭﺕ ‪ ،‬ﺹ ‪87‬‬ ‫ ‪. 107‬‬‫ﺍﻟﻌﻠ ﻭﻡ ﺍﻟ‬ ‫ﺍﻟﻌ ﻴ‬

‫‪/ 42‬‬

‫ﻴ‬

‫ﻤﺭ‬

‫ﺘﺄﺼﻴل ﻋﻠﻭﻡ ﺍﻟﻁﺏ ‪" ،‬ﻨﺩﻭﺓ ﻨﺤﻭ ﺒﺭﻨﺎﻤﺞ ﻟﻠﺒﺤﺙ ﺍﻟﻌﻠﻤﻲ ﻓﻲ ﺇﺴﻼﻡ ﺍﻟﻌﻠﻭﻡ"‬ ‫)‪ 1415‬ﻫـ ‪1994 /‬ﻡ( ‪ ،‬ﻤﻌﻬﺩ ﺇﺴﻼﻡ ﺍﻟﻤﻌﺭﻓﺔ ‪ ،‬ﺠﺎﻤﻌﺔ ﺍﻟﺠﺯﻴﺭﺓ ‪ ،‬ﻭﺩﻤﺩﻨﻲ ‪،‬‬ ‫ﺍﻟﺴﻭﺩﺍﻥ ‪ 12 ،‬ﺹ‪.‬‬ ‫‪/ 43‬‬

‫ﺍﻟﻌﺎل‬

‫ﻤﺎﻥ‬

‫ﺍﷲ‬

‫ﻨﺤﻭ ﻤﻨﻬﺞ ﺇﺴﻼﻤﻲ ﻟﺘﻌﻠﻴﻡ ﺍﻟﻁﺏ ﻭﻤﻤﺎﺭﺴﺘﻪ ‪ ،‬ﻤ ﻠ ﺃ ﺤﺎ‬

‫ﺍ ﻴﻤ ﺎﻥ ﺱ‪ ، 1‬ﻉ‪1‬‬

‫)ﺭﺠﺏ ‪1413‬ﻫـ ‪ /‬ﻴﻨﺎﻴﺭ ‪1993‬ﻡ( ‪ ،‬ﻤﺭﻜﺯ ﺃﺒﺤﺎﺙ ﺍﻹﻴﻤـﺎﻥ ‪ ،‬ﺍﻟﺨﺭﻁـﻭﻡ ‪ ،‬ﺹ‬ ‫‪. 127 – 118‬‬ ‫‪ / 44‬ﻤ‬

‫ﻜﻤﺎل ﻜ‬

‫ﺤﻭل ﺍﻟﻬﺩﻯ ﺍﻟﻨﺒﻭﻱ ﻓﻲ ﺍﻟﻁﺏ ‪ ،‬ﻤ ﻠ ﺃ ﺤ ﺎ ﺍ ﻴﻤ ﺎﻥ ‪ ،‬ﻉ‪ ، 1‬ﺱ‪) 2‬ﺠﻤـﺎﺩﻯ‬ ‫ﺍﻷﻭل ‪1416‬ﻫـ ‪ /‬ﺃﻜﺘﻭﺒﺭ ‪1995‬ﻡ( ﻤﺭﻜﺯ ﺃﺒﺤﺎﺙ ﺍﻹﻴﻤـﺎﻥ ‪ ،‬ﺍﻟﺨﺭﻁـﻭﻡ ‪ ،‬ﺹ‬ ‫‪. 68-49‬‬ ‫ﺍﻟﻌﻠﻭﻡ ﺍﻟ ﻴﻌﻴ‬ ‫‪ /45‬ﺎﺸﺎ ﺃﺤﻤ ﻓ ﺍ‬

‫‪‬א‪‬א‪‬א‪‬א‪‬א‪‬‬ ‫ﻨﺤﻭ ﺇﻋﺩﺍﺩ ﺍﻟﺸﺒﺎﺏ ﺍﻟﻤﺴﻠﻡ ﻟﻤﻭﺍﺠﻬﺔ ﺍﻟﺘﺤﺩﻴﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻟﺤﻀﺎﺭﻴﺔ ﺒﺎﻹﺴـﻬﺎﻡ ﻓـﻲ‬ ‫ﺃﺴﻠﻤﺔ ﺍﻟﻌﻠﻭﻡ ﺍﻟﻜﻭﻨﻴﺔ ‪ ،‬ﻤ ﻠ ﺍﻟﻤ ﻠﻡ ﺍﻟﻤﻌﺎ ﺭ ‪ ،‬ﺱ‪ ، 25‬ﻉ‪ ) 97‬ﺭﺒﻴـﻊ ﺍﻟﺜـﺎﻨﻲ‬ ‫‪1421‬ﻫـ ‪ /‬ﻴﻭﻟﻴﻭ ‪2000‬ﻡ( ‪ ،‬ﻤﺅﺴﺴﺔ ﺍﻟﻤﺴﻠﻡ ﺍﻟﻤﻌﺎﺼﺭ ‪ ،‬ﺍﻟﻜﻭﻴـﺕ ‪ ،‬ﺹ ‪-17‬‬ ‫‪. 57‬‬ ‫‪ /46‬ﺸﺭ‬

‫ﺍﻟ ﻴﻥ‬

‫ﻠ ﺍﻟ ﺎ ﺭ‬

‫ﺇﺸﺘﻤﺎل ﺍﻟﻘﺭﺁﻥ ﻋﻠﻲ ﺍﻟﻤﻌﺭﻓﺔ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﻜﻭﻨﻴـﺔ ‪ ،‬ﻤ ﻠ‬

‫ﺍﻟﺘ‬

‫ﻴل ‪،‬ﻉ‪) 5‬ﺃﺒﺭﻴـل‬

‫‪ ، (1997‬ﺇﺩﺍﺭﺓ‬ ‫ﺘﺄﺼﻴل ﺍﻟﻤﻌﺭﻓﺔ ‪ ،‬ﺍﻟﺴﻭﺩﺍﻥ ‪ ،‬ﺍﻟﺨﺭﻁﻭﻡ ‪ ،‬ﺹ ‪. 175 - 156‬‬ ‫‪ / 47‬ﺸﺭ‬

‫ﺍﻟ ﻴﻥ‬

‫ﻠ ﺍﻟ ﺎ ﺭ‬

‫ﺤﻭل ﺍﻟﺨﺼﺎﺌﺹ ﺍﻟﻘﺭﺁﻨﻴﺔ ﻓﻲ ﻤﺠﺎل ﺍﻟﻌﻠﻭﻡ ﺍﻟﻜﻭﻨﻴﺔ ‪ ،‬ﻤ ﻠ ﺃ ﺤﺎ ﺍ ﻴﻤﺎﻥ ‪ ،‬ﻉ‪، 1‬‬ ‫ﺱ‪) 3‬ﺭﺒﻴﻊ ﺜﺎﻨﻲ ‪1418‬ﻫـ ‪ /‬ﺃﻏﺴﻁﺱ ‪1997‬ﻡ( ‪ ،‬ﻤﺭﻜـﺯ ﺃﺒﺤـﺎﺙ ﺍﻹﻴﻤـﺎﻥ ‪،‬‬ ‫ﺍﻟﺨﺭﻁﻭﻡ ‪ ،‬ﺍﻟﺴﻭﺩﺍﻥ ‪ ،‬ﺹ ‪. 75-46‬‬ ‫‪ / 48‬ﺸﻴ‬

‫ﺭﻴﺱ‬

‫ﻌﺭ‬

‫ﺇﺴﻼﻤﻴﺔ ﺍﻟﻌﻠﻭﻡ ﻭﻤﻭﻀﻭﻋﻴﺘﻬﺎ ‪ ،‬ﻤ ﻠ ﺍﻟﻤ ﻠﻡ ﺍﻟﻤﻌﺎ ﺭ ‪ ،‬ﺱ‪ ، 13‬ﻉ‪) 50‬ﺭﺒﻴـﻊ‬ ‫ﺍﻟﺜﺎﻨﻲ ‪1408‬ﻫـ ‪ /‬ﻴﻭﻟﻴﻭ ‪1987‬ﻡ( ‪ ،‬ﻤﺅﺴﺴﺔ ﺍﻟﻤﺴﻠﻡ ﺍﻟﻤﻌﺎﺼﺭ ‪ ،‬ﺍﻟﻜﻭﻴﺕ ‪ ،‬ﺹ ‪5‬‬ ‫– ‪. 19‬‬ ‫‪ / 49‬ﺍﻟﻌﺎ‬

‫ﺃﺤﻤ‬

‫ﺍﻟﺭﺤﻤﻥ‬

‫ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ﻓﻲ ﻤﺠﺎل ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﺘﻘﺎﻨﺔ ‪ " ،‬ﻨﺩﻭﺓ ﻨﺤﻭ ﺒﺭﻨﺎﻤﺞ ﻟﻠﺒﺤﺙ ﺍﻟﻌﻠﻤﻲ ﻓﻲ‬ ‫ﺇﺴﻼﻡ ﺍﻟﻌﻠﻭﻡ " ‪1415) ،‬ﻫـ ‪1995 /‬ﻡ( ‪ ،‬ﻤﻌﻬﺩ ﺇﺴﻼﻡ ﺍﻟﻤﻌﺭﻓﺔ )ﺇﻤﺎﻡ( ‪ ،‬ﺠﺎﻤﻌﺔ‬ ‫ﺍﻟﺠﺯﻴﺭﺓ‪ ،‬ﻭﺩﻤـﺩﻨﻲ ‪ ،‬ﺍﻟﺴﻭﺩﺍﻥ ‪ 10 ،‬ﺹ ‪.‬‬ ‫‪/ 50‬‬

‫ﻴ‬

‫ﻤﺤ ﻭ‬

‫‪14222001,13‬‬

‫‪‬א‪‬‬

‫ﺃﺴﺱ ﺍﻟﺘﺄﺼﻴل ﺍﻹﺴﻼﻤﻲ ﻓﻲ ﺍﻟﻌﻠﻭﻡ ﺍﻟﻁﺒﻴﻌﻴﺔ ‪ " ،‬ﻨﺩﻭﺓ ﻨﺤﻭ ﺒﺭﻨﺎﻤﺞ ﻟﻠﺒﺤﺙ ﺍﻟﻌﻠﻤﻲ‬ ‫ﻓﻲ ﺇﺴﻼﻡ ﺍﻟﻌﻠﻭﻡ " )‪1415‬ﻫـ ‪1994/‬ﻡ( ‪ ،‬ﻤﻌﻬﺩ ﺇﺴﻼﻡ ﺍﻟﻤﻌﺭﻓﺔ )ﺇﻤﺎﻡ( ‪ ،‬ﺠﺎﻤﻌﺔ‬ ‫ﺍﻟﺠﺯﻴﺭﺓ‪ ،‬ﻭﺩ ﻤﺩﻨﻲ ‪ ،‬ﺍﻟﺴﻭﺩﺍﻥ ‪ 11 ،‬ﺹ ‪.‬‬ ‫ﺍﻟﻌﻠﻭﻡ ﺍﻟ ﻴﺎ ﻴ‬ ‫‪ / 51‬ﺍﻟ ﺎ ﻭﺭﻱ ﺤ ﻥ ﻠ‬ ‫ﺍﻟﻌﻠﻭﻡ ﺍﻟﺴﻴﺎﺴﻴﺔ ﺒﻴﻥ ﺍﻷﺼﺎﻟﺔ ﻭﺍﻟﺘﺄﺼﻴل ‪ " ،‬ﻨﺩﻭﺓ ﻨﺤﻭ ﺒﺭﻨﺎﻤﺞ ﻟﻠﺒﺤﺙ ﺍﻟﻌﻠﻤﻲ‬ ‫ﻓﻲ ﺇﺴﻼﻡ ﺍﻟﻌﻠﻭﻡ " )‪1415‬ﻫـ‪1994 /‬ﻡ( ‪ ،‬ﻤﻌﻬﺩ ﺇﺴﻼﻡ )ﺇﻤﺎﻡ( ‪ ،‬ﺠﺎﻤﻌﺔ ﺍﻟﺠﺯﻴﺭﺓ ‪،‬‬ ‫ﻭﺩ ﻤﺩﻨﻲ ‪ ،‬ﺍﻟﺴﻭﺩﺍﻥ ‪ 26 ،‬ﺹ ‪.‬‬ ‫‪ / 52‬ﺍﻟﺸﺭﻴ‬

‫ﺭﺤﺎ‬

‫ﺍﻟﺭﺤﻤﻥ‬

‫ﺘﻘﺭﻴﺭ ﻋﻥ ﺩﻭﺭﺓ ﺘﺄﺼﻴل ﺍﻟﻤﻤﺎﺭﺴﺔ ﺍﻟﺴﻴﺎﺴﻴﺔ ‪ ،‬ﻤ ﻠ ﺘ ﻜﺭ ‪ ،‬ﻤـﺞ‪ ، 1‬ﻉ‪1420) 1‬‬ ‫ﻫـ ‪1999 /‬ﻡ( ‪ ،‬ﻤﻌﻬﺩ ﺇﺴﻼﻡ ﺍﻟﻤﻌﺭﻓﺔ )ﺇﻤﺎﻡ( ‪ ،‬ﻭﺩ ﻤﺩﻨﻲ ‪ ،‬ﺍﻟﺴﻭﺩﺍﻥ ‪ ،‬ﺹ ‪224‬‬ ‫ ‪. 244‬‬‫‪ / 53‬ﻤﻌ‬

‫ﻡ ﺍﻟﻤﻌﺭﻓ ) ﻤﺎﻡ(‬

‫ﻭﺜﺎﺌﻕ ﺩﻭﺭﺓ ﺘﺄﺼﻴل ﺍﻟﻤﻤﺎﺭﺴﺔ ﺍﻟﺴﻴﺎﺴﻴﺔ ﻟﻠﻘﻴﺎﺩﺍﺕ ﺍﻟﻭﻻﺌﻴﺔ ‪1995 ،‬ﻡ ‪ ،‬ﻤﻌﻬﺩ‬ ‫ﺇﺴﻼﻡ ﺍﻟﻤﻌﺭﻓﺔ )ﺇﻤﺎﻡ( ‪ ،‬ﺠﺎﻤﻌﺔ ﺍﻟﺠﺯﻴﺭﺓ ‪ ،‬ﻭﺩ ﻤﺩﻨﻲ ‪ ،‬ﺍﻟﺴﻭﺩﺍﻥ ‪ 252 ،‬ﺹ ‪.‬‬ ‫ﺍﻟ ﻠ‬ ‫‪ / 54‬ﻤﺎﻡ‬

‫ﻜﺭﻴﺎ ﺸﻴﺭ‬

‫ﻨﺤﻭ ﺘﺄﺼﻴل ﺘﺩﺭﻴﺱ ﺍﻟﻔﻠﺴﻔﺔ ‪ ،‬ﻤ ﻠ ﺍﻟﺘ‬

‫ﻴل ‪،‬ﻉ‪) 6‬ﻴﻨﺎﻴﺭ ‪ ، (1998‬ﺇﺩﺍﺭﺓ ﺘﺄﺼﻴل‬

‫ﺍﻟﻤﻌﺭﻓﺔ‪ ،‬ﺍﻟﺨﺭﻁﻭﻡ ‪ ،‬ﺍﻟﺴﻭﺩﺍﻥ ‪ ،‬ﺹ ‪. 35 - 24‬‬ ‫‪ / 55‬ﻤﺎﻡ‬

‫ﻜﺭﻴﺎ ﺸﻴﺭ‬

‫ﻨﺤﻭ ﺘﺄﺼﻴل ﺘﺩﺭﻴﺱ ﺍﻟﻤﻨﻁﻕ ﻓﻲ ﺍﻟﻌﺎﻟﻡ ﺍﻹﺴﻼﻤﻲ ‪ ،‬ﻤ ﻠ ﺍﻟﺘ‬

‫ﻴل ‪ ،‬ﻉ‪) 4‬ﺃﺒﺭﻴـل‬

‫‪ ، (1996‬ﺇﺩﺍﺭﺓ ﺘﺄﺼﻴل ﺍﻟﻤﻌﺭﻓﺔ ‪ ،‬ﺍﻟﺨﺭﻁﻭﻡ ‪ ،‬ﺍﻟﺴﻭﺩﺍﻥ ‪ ،‬ﺹ ‪. 81 - 65‬‬

‫‪‬א‪‬א‪‬א‪‬א‪‬א‪‬‬ ‫ﺍﻟ‬ ‫‪ /56‬ﻤﺤﻤ‬

‫ﺃﻤﻴ‬

‫ﻥ‬

‫ﻴ‬

‫ﺇﺴﻼﻤﻴﺔ ﺍﻟﻔﻨﻭﻥ ﺍﻟﻤﺭﺌﻴﺔ ﻤ ﻠ ﺍﻟﻤ ﻠﻡ ﺍﻟﻤﻌﺎ ﺭ ﺱ‪ ، 14‬ﻉ ‪) 54‬ﺭﺒﻴـﻊ ﺍﻟﺜـﺎﻨﻲ‬ ‫‪ 1409‬ﻫـ ‪ /‬ﺩﻴﺴﻤﺒﺭ‪1987‬ﻡ ( ‪ ،‬ﻤﺅﺴﺴﺔ ﺍﻟﻤﺴﻠﻡ ﺍﻟﻤﻌﺎﺼﺭ ‪ ،‬ﺍﻟﻜﻭﻴﺕ ‪ ،‬ﺹ ‪101‬‬ ‫ ‪. 112‬‬‫ﺍﻟﻤﻌ‬ ‫‪ / 57‬ﺭﻴﻤ‬

‫ﺭﻓ‬

‫ﻤﺤﻤ ﺍﻟﺤ ﻥ‬

‫ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ﻟﻤﺎﺫﺍ ‪" ،‬ﻭﺭﻗﺔ ﻨﻘﺎﺵ )‪1991 ، (1‬ﻡ ‪ ،‬ﻤﻌﻬﺩ ﺇﺴﻼﻡ ﺍﻟﻤﻌﺭﻓﺔ‬ ‫)ﺇﻤﺎﻡ( ‪ ،‬ﺠﺎﻤﻌﺔ ﺍﻟﺠﺯﻴﺭﺓ ‪ ،‬ﻭﺩ ﻤﺩﻨﻲ ‪ ،‬ﺍﻟﺴﻭﺩﺍﻥ ‪ 14 ،‬ﺹ ‪.‬‬ ‫‪ / 58‬ﺨﻠﻴل‬

‫ﻤﺎ ﺍﻟ ﻴﻥ‬

‫ﺤﻭل ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ‪ ،‬ﺍﻟﻤﺼﻁﻠﺢ ﻭﺍﻟﻀﺭﻭﺭﺍﺕ ‪ ،‬ﻤ ﻠ ﺍﻟﻤ‬

‫ﻠﻡ ﺍﻟﻤﻌﺎ‬

‫ﺭ‪،‬‬

‫ﺱ‪ ، 14‬ﻉ‪) 53‬ﻤﺤﺭﻡ ‪1409‬ﻫـ ‪ /‬ﺴﺒﺘﻤﺒﺭ ‪1988‬ﻡ( ‪ ،‬ﻤﺅﺴﺴﺔ ﺍﻟﻤﺴﻠﻡ ﺍﻟﻤﻌﺎﺼﺭ‬ ‫‪ ،‬ﺍﻟﻜﻭﻴﺕ ‪ ،‬ﺹ ‪. 10 – 5‬‬ ‫‪ / 59‬ﺨﻠﻴل‬

‫ﻤﺎ ﺍﻟ ﻴﻥ‬

‫ﺍﻟﻤﻌﺭﻓﺔ ﺍﻹﺴﻼﻤﻴﺔ ‪ ،‬ﺍﻟﺒﺤﺙ ﻋﻥ ﺍﻟﻤﻐﺯﻯ ‪ ،‬ﻤ ﻠ ﺃ ﺤ ﺎ ﺍ ﻴﻤ ﺎﻥ ‪ ،‬ﺱ‪ ، 1‬ﻉ‪2‬‬ ‫)ﺫﻭ ﺍﻟﻌﻘﺩﺓ ‪1413‬ﻫـ ‪ /‬ﻤﺎﻴﻭ ‪1993‬ﻡ( ‪ ،‬ﺍﻟﻤﺭﻜﺯ ﺍﻟﻌﺎﻟﻤﻲ ﻷﺒﺤـﺎﺙ ﺍﻹﻴﻤــﺎﻥ ‪،‬‬ ‫ﺍﻟﺨﺭﻁـﻭﻡ ‪ ،‬ﺍﻟﺴـﻭﺩﺍﻥ ‪ ،‬ﺹ‪. 34 - 25‬‬ ‫‪ / 60‬ﺃ ﻭ ﻠﻴﻤﺎﻥ‬

‫ﺍﻟﺤﻤﻴ‬

‫ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ﻭﺇﺴﻼﻤﻴﺔ ﺍﻟﻌﻠﻭﻡ ﺍﻟﺴﻴﺎﺴﻴﺔ ‪ ،‬ﻤ ﻠ‬

‫ﺍﻟﻤ‬

‫ﻠﻡ ﺍﻟﻤﻌﺎ‬

‫ﺭ‪،‬ﻉ ‪31‬‬

‫)ﺭﺠﺏ ‪ 1402‬ﻫـ ‪ /‬ﻤﺎﻴﻭ ‪1982‬ﻡ(‪ ،‬ﻤﺅﺴﺴﺔ ﺍﻟﻤﺴﻠﻡ ﺍﻟﻤﻌﺎﺼﺭ‪ ،‬ﺒﻴﺭﻭﺕ ‪ ،‬ﺹ ‪19‬‬ ‫– ‪. 45‬‬ ‫‪ / 61‬ﺸﺭ‬

‫ﺍﻟ ﻴﻥ‬

‫ﻠ ﺍﻟ ﺎ ﺭ‬

‫‪14222001,13‬‬ ‫ﺘﺄﺼﻴل ﺍﻟﻤﻌﺭﻓﺔ ‪ ،‬ﺃﺴﺴﻪ ﻭﺃﻫﺩﺍﻓﻪ ‪ ،‬ﻤ ﻠ ﺍﻟﺘ‬

‫‪‬א‪‬‬ ‫ﻴل ‪،‬ﻉ‪) 6‬ﻴﻨـﺎﻴﺭ ‪ ، (1998‬ﺇﺩﺍﺭﺓ‬

‫ﺘﺄﺼﻴل ﺍﻟﻤﻌﺭﻓﺔ‪ ،‬ﺍﻟﺨﺭﻁﻭﻡ ‪ ،‬ﺍﻟﺴﻭﺩﺍﻥ ‪ ،‬ﺹ ‪. 16 -1‬‬ ‫ﺭﺍ ﻴﻡ ﻡ ﺃﺤﻤ‬

‫‪ / 62‬ﺸﻭ ﺎﺭ‬

‫ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ﺍﻟﻤﺼﻁﻠﺢ ﻭﺍﻟﻤﻔﻬﻭﻡ ﻋﻨﺩ ﺒﺭﻭﻓﻴﺴﻭﺭ ﻁﻪ ﺠﺎﺒﺭ ﺍﻟﻌﻠﻭﺍﻨﻲ ‪ ،‬ﻤ ﻠ‬ ‫ﺘ ﻜﺭ ‪ ،‬ﻤﺞ‪ ،1‬ﻉ‪ 1420) 1‬ﻫـ ‪1999 /‬ﻡ( ‪ ،‬ﻤﻌﻬﺩ ﺇﺴﻼﻡ ﺍﻟﻤﻌﺭﻓﺔ ﺇﻤﺎﻡ ﺍﻟﺴﻭﺩﺍﻥ‬ ‫‪ ،‬ﻭﺩﻤﺩﻨﻲ ‪ ،‬ﺹ ‪. 193 - 149‬‬ ‫‪/ 63‬‬

‫ﻟ ﻱ‬

‫ﺎﻓ‬

‫ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ﻤﻥ ﺍﻟﻤﺒﺎﺩﺉ ﺍﻟﻤﻌﺭﻓﻴﺔ ﺇﻟﻲ ﺍﻟﻁﺭﺍﺌﻕ ﺍﻹﺠﺭﺍﺌﻴﺔ ‪ ،‬ﻤ ﻠ‬

‫ﻤﻴ‬

‫ﺍﻟﻤﻌﺭﻓ ‪ ،‬ﺱ‪،1‬ﻉ‪) 3‬ﺭﻤﻀﺎﻥ ‪ 1416‬ﻫـ ‪1996 /‬ﻡ( ‪ ،‬ﺹ ‪45.-11‬‬ ‫‪/ 64‬‬

‫ﺤﺭﺍﻭﻱ ﻤﻘ ﺘ‬

‫ﻨﺩﻭﺓ ﻋﻤل ﻋﻥ ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ )ﺘﻘﺭﻴﺭ( ‪ ،‬ﻤ ﻠ‬

‫ﻤﻴ ﺍﻟﻤﻌﺭﻓ‬

‫‪ ،‬ﺱ‪ ، 2‬ﻉ‪6‬‬

‫)ﺭﺒﻴﻊ ﺍﻵﺨﺭ‬ ‫‪ 1417‬ﻫـ ‪ /‬ﺴﺒﺘﻤﺒﺭ ‪1996‬ﻡ( ‪ ،‬ﺍﻟﻤﻌﻬﺩ ﺍﻟﻌـﺎﻟﻤﻲ ﻟﻠﻔﻜﺭ ﺍﻹﺴـﻼﻤﻲ ‪ ،‬ﻭﺍﺸﻨﻁﻥ‬ ‫‪ ،‬ﺹ ‪188. - 185‬‬ ‫ﺍﺭ‬

‫‪ / 65‬ﺍﻟﻌﺎ‬

‫ﻤﺤﺩﺩﺍﺕ ﺃﻭﻟﻴﺔ ﻷﺴﻠﻤﺔ ﺍﻟﻤﻌﺭﻓﺔ " ﻨﻅﺭﺓ ﻤﻀﺎﻓﺔ" ‪ ،‬ﻤ ﻠ‬

‫ﺍﻟﺘ ﻴ‬

‫‪ ،‬ﺱ‪ ، 2‬ﻉ‪3‬‬

‫)ﺸﻭﺍل ‪1418‬ﻫـ ‪1998 /‬ﻡ ( ‪ ،‬ﺍﻟﺠﺎﻤﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻟﻌﺎﻟﻤﻴﺔ ‪ ،‬ﻤﺎﻟﻴﺯﻴﺎ ‪ ،‬ﺹ ‪97‬‬ ‫– ‪. 128‬‬ ‫‪/ 66‬‬

‫ﺍﻟﻠ‬

‫ﺍﻟﺤ ﻴ‬

‫ﻨﺩﻭﺓ ﺍﻟﻤﻌﺭﻓﺔ ﻭﻤﺴﺄﻟﺔ ﺍﻷﺴﻠﻤﺔ )ﺘﻘﺭﻴﺭ( ‪ ،‬ﻤ ﻠ‬

‫ﻤﻴ ﺍﻟﻤﻌﺭﻓ‬

‫‪ ، ،‬ﺱ‪، 1‬ﻉ‪3‬‬

‫)ﺭﻤﻀﺎﻥ ‪ 1416‬ﻫـ ‪1996 /‬ﻡ(‪ ،‬ﺍﻟﻤﻌﻬﺩ ﺍﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ‪ ،‬ﻭﺍﺸـﻨﻁﻥ ‪،‬‬ ‫ﺹ ‪. 195 – 183‬‬

‫‪‬א‪‬א‪‬א‪‬א‪‬א‪‬‬ ‫ﺎﺭ‬

‫‪ / 67‬ﺍﻟﻌﻠﻭﺍ‬

‫ﺍﺒﻥ ﺘﻴﻤﻴﺔ ﻭﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ‪ ،‬ﻁ‪1415) ، 2‬ﻫـ‪1995/‬ﻡ( ‪ ،‬ﺍﻟﻤﻌﻬﺩ ﺍﻟﻌﺎﻟﻤﻲ‬ ‫ﻟﻠﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ‪ ،‬ﻭﺍﺸﻨﻁﻥ ‪ 83 ،‬ﺹ ‪.‬‬ ‫ﺎﺭ‬

‫‪ / 68‬ﺍﻟﻌﻠﻭﺍ‬

‫ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ﻟﻤﺎﺫﺍ ﻤ ﻠ‬

‫ﻤﻴ ﺍﻟﻤﻌﺭﻓ ‪،‬ﺱ‪ ، 1‬ﻉ‪) 1‬ﻤﺤﺭﻡ ‪1416‬ﻫـ ‪/‬‬

‫ﻴﻭﻨﻴﻪ ‪ ،( 1959‬ﺍﻟﻤﻌﻬﺩ ﺍﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ‪ ،‬ﻭﺍﺸﻨﻁﻥ ‪ ،‬ﺹ ‪. 29 -11‬‬ ‫ﺎﺭ‬

‫‪ / 69‬ﺍﻟﻌﻠﻭﺍ‬

‫ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ﺒﻴﻥ ﺍﻷﻤﺱ ﻭﺍﻟﻴﻭﻡ ‪ ،‬ﻤ ﻠ ﺍﻟﺘ‬

‫ﻴل ‪،‬ﻉ‪) 2‬ﻤﺎﻴﻭ ‪ ، (1995‬ﺇﺩﺍﺭﺓ‬

‫ﺘﺄﺼﻴل ﺍﻟﻤﻌﺭﻓﺔ ‪ ،‬ﺍﻟﺴﻭﺩﺍﻥ‪ ،‬ﺍﻟﺨﺭﻁﻭﻡ ‪ ،‬ﺹ ‪. 22 - 6‬‬ ‫‪ / 70‬ﺎ ﻱ ﻤﺤﻤﻭ‬ ‫ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ‪ ،‬ﺍﻟﻔﻜﺭ ﺍﻟﺴﻴﺎﺴﻲ ﻭﺍﻟﺩﺴﺘﻭﺭﻱ ‪ ،‬ﻤ ﻠ ﺍﻟﻤ ﻠﻡ ﺍﻟﻤﻌﺎ ﺭ ‪ ،‬ﻉ‪) 34‬‬ ‫ﺭﺒﻴﻊ‬ ‫ﺍﻟﺜﺎﻨﻲ‪ 1403‬ﻫـ ‪ /‬ﻓﺒﺭﺍﻴﺭ ‪1983‬ﻡ ( ‪ ،‬ﻤﺅﺴﺴﺔ ﺍﻟﻤﺴﻠﻡ ﺍﻟﻤﻌﺎﺼﺭ ‪ ،‬ﺒﻴـﺭﻭﺕ‪ ،‬ﺹ‬ ‫‪. 85-75‬‬ ‫ﻤﺎ ﻴل ﺭﺍ‬

‫‪ / 71‬ﺍﻟ ﺎﺭﻭ‬

‫ﺃﺴﻠﻤَﺔ ﺍﻟﻤﻌﺭﻓﺔ ‪ ،‬ﻤ ﻠ ﺍﻟﻤ ﻠﻡ ﺍﻟﻤﻌﺎ ﺭ‪،‬ﻉ ‪) 32‬ﺸﻭﺍل ‪ 1402‬ﻫـ ‪ /‬ﺃﻏﺴـﻁﺱ‬ ‫‪1982‬ﻡ(‪ ،‬ﻤﺅﺴﺴﺔ ﺍﻟﻤﺴﻠﻡ ﺍﻟﻤﻌﺎﺼﺭ ‪ ،‬ﺒﻴﺭﻭﺕ ‪ ،‬ﺹ ‪. 23 - 9‬‬ ‫ﻤﺎ ﻴل ﺭﺍ‬

‫‪ / 72‬ﺍﻟ ﺎﺭﻭ‬

‫ﺃﺴﻠﻤﺔ ﺍﻟﻤﻌﺭﻓﺔ‪ ،‬ﺍﻟﻤﺒﺎﺩﺉ ‪ ،‬ﺨﻁﺔ ﺍﻟﻌﻤل ‪ ،‬ﻁ‪ 1404 ) ، 1‬ﻫـ ‪1984 /‬ﻡ ( ‪،‬‬ ‫ﺩﺍﺭ ﺍﻟﺒﺤﻭﺙ ﺍﻟﻌﻠﻤﻴﺔ ﻟﻠﻨﺸﺭ ﻭﺍﻟﺘﻭﺯﻴﻊ‪ ،‬ﺍﻟﻜﻭﻴﺕ ‪ 130 ،‬ﺹ ‪.‬‬ ‫‪ / 73‬ﻓﺘﺎ‬

‫ﺭﻓﺎﻥ‬

‫ﺍﻟﺤﻤﻴ‬

‫‪14222001,13‬‬

‫‪‬א‪‬‬

‫ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ﻭﻤﻨﻬﺠﻴﺔ ﺍﻟﺘﺜﺎﻗﻑ ﺍﻟﺤﻀﺎﺭﻱ ﻤـﻊ ﺍﻟﻐـﺭﺏ ‪ ،‬ﻤ ﻠ‬

‫ﻤﻴ‬

‫ﺍﻟﻤﻌﺭﻓ ‪ ،‬ﺱ‪ ، 2‬ﻉ‪) 5‬ﺼﻔﺭ ‪ / 1417‬ﻴﻭﻟﻴﻪ ‪1996‬ﻡ( ‪ ،‬ﺍﻟﻤﻌﻬﺩ ﺍﻟﻌـﺎﻟﻤﻲ ﻟﻠﻔﻜـﺭ‬ ‫ﺍﻹﺴﻼﻤﻲ ‪ ،‬ﻭﺍﺸﻨﻁﻥ ‪ ،‬ﺹ ‪.32 - 9‬‬ ‫‪ / 74‬ﺎ‬

‫ﻡ ‪ .‬ﺃ‪.‬‬

‫ﺃﺴﻠﻤَﺔ ﺍﻟﻤﻌﺎﺭﻑ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺤﺩﻴﺜﺔ ‪ ،‬ﻤ ﻠ ﺍﻟﻤ ﻠﻡ ﺍﻟﻤﻌﺎ ﺭ‬

‫ﺱ ‪، 9‬ﻉ ‪) 35‬ﺭﺠﺏ‬

‫‪ 1403‬ﻫـ ‪ /‬ﻤﺎﻴﻭ ‪1983‬ﻡ(‪ ،‬ﻤﺅﺴﺴﺔ ﺍﻟﻤﺴﻠﻡ ﺍﻟﻤﻌﺎﺼﺭ ‪ ،‬ﺒﻴـﺭﻭﺕ ‪ ،‬ﺹ ‪- 35‬‬ ‫‪. 44‬‬ ‫‪ / 75‬ﺍﻟﻤﺭ ﻭ‬

‫ﺃ ﻭ ﻴﻌﺭ‬

‫ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ‪ ،‬ﺭﺅﻴﺔ ﻤﻐﺎﻴﺭﺓ ‪ ،‬ﻤ ﻠ‬

‫‪ ،‬ﺱ‪، 4‬ﻉ‪) 14‬ﺨﺭﻴﻑ‬

‫ﻤﻴ ﺍﻟﻤﻌﺭﻓ‬

‫‪ 1419‬ﻫـ‪1999/‬ﻡ( ‪ ،‬ﺍﻟﻤﻌﻬﺩ ﺍﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ‪ ،‬ﻭﺍﺸﻨﻁﻥ ‪ ،‬ﺹ ‪– 139‬‬

‫‪. 166‬‬ ‫‪ / 76‬ﻤ ﻌﻭ‬

‫ﻤﺭ‬

‫ﺍﻟﺩﻭﺭ ﻭﺍﻟﺘﺴﻠﺴل ﻓﻲ ﺒﻨﺎﺀ ﺃﺴﻠﻤﺔ ﺍﻟﻤﻌﺭﻓﺔ ‪ ،‬ﻤ ﻠ ﺍﻟﺘ‬

‫ﻴل ‪،‬ﻉ‪) 5‬ﺃﺒﺭﻴل ‪، (1997‬‬

‫ﺇﺩﺍﺭﺓ ﺘﺄﺼﻴل ﺍﻟﻤﻌﺭﻓﺔ ‪ ،‬ﺍﻟﺨﺭﻁﻭﻡ ‪ ،‬ﺍﻟﺴﻭﺩﺍﻥ ‪ ،‬ﺹ ‪. 97 - 57‬‬ ‫‪ / 77‬ﻤ‬

‫ﻜﻤﺎل ﻜ‬

‫ﺍﻹﺴﻼﻡ ﻭﺍﻟﻌﻠﻡ " ﻤﻼﻤﺢ ﻨﻅﺭﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ﻤﻥ ﻤﻨﻅﻭﺭ ﺇﺴﻼﻤﻲ " ‪ ،‬ﻤ ﻠ‬

‫ﺃﺤ ﺎ‬

‫ﺍ ﻴﻤ ﺎﻥ ‪ ،‬ﺱ‪ ، 1‬ﻉ‪) 1‬ﺭﺠﺏ ‪1413‬ﻫـ ‪ /‬ﻤﺎﻴﻭ ‪1993‬ﻡ( ‪ ،‬ﺍﻟﻤﺭﻜـﺯ ﺍﻟﻌـﺎﻟﻤﻲ‬ ‫ﻷﺒﺤﺎﺙ ﺍﻹﻴﻤﺎﻥ ‪ ،‬ﺍﻟﺨﺭﻁﻭﻡ ‪ ،‬ﺍﻟﺴﻭﺩﺍﻥ ‪ ،‬ﺹ ‪. 62 - 41‬‬ ‫‪ / 78‬ﺍﻟﻤﻌ‬

‫ﺍﻟﻌﺎﻟﻤ ﻟﻠ ﻜﺭ ﺍ‬

‫ﻤ‬

‫ﺍﻟﻭﺠﻴﺯ ﻓﻲ ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ‪ ،‬ﻁ‪ 1987 ، 3‬ﻡ ‪ ،‬ﺍﻟﻤﻌﻬﺩ ﺍﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺭ‬ ‫ﺍﻹﺴﻼﻤﻲ ‪ ،‬ﻭﺍﺸﻨﻁﻥ‪ 225 ،‬ﺹ ‪.‬‬

‫‪‬א‪‬א‪‬א‪‬א‪‬א‪‬‬ ‫‪ / 79‬ﺍﻟﻤﻌ‬

‫ﻤ‬

‫ﺍﻟﻌﺎﻟﻤ ﻟﻠ ﻜﺭ ﺍ‬

‫ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ "ﺍﻟﻤﺒﺎﺩﺉ ‪ ،‬ﺨﻁﺔ ﺍﻟﻌﻤل ‪ ،‬ﺍﻹﻨﺠﺎﺯﺍﺕ " ‪ ،‬ﻁ‪ 1992 ، 2‬ﻡ ‪،‬‬ ‫ﺍﻟﻤﻌﻬﺩ ﺍﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ‪ ،‬ﻭﺍﺸﻨﻁﻥ ‪ 225 ،‬ﺹ ‪.‬‬ ‫‪ / 80‬ﻤﻠﻜﺎﻭﻱ ﻓﺘﺤ‬ ‫ﺩﻭﺭﺓ ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ﺒﺠﺎﻤﻌﺔ ﺍﻟﺠﺯﻴﺭﺓ ﺒﺎﻟﺴﻭﺩﺍﻥ )ﺘﻘﺭﻴـﺭ(‬

‫ﻤ ﻠ‬

‫ﻤﻴ‬

‫ﺍﻟﻤﻌﺭﻓ ‪ ،‬ﺱ‪ ، 2‬ﻉ‪) 5‬ﺼﻔﺭ ‪1417‬ﻫـ ‪1996 /‬ﻡ( ‪،‬ﺍﻟﻤﻌﻬـﺩ ﺍﻟﻌـﺎﻟﻤﻲ ﻟﻠﻔﻜـﺭ‬ ‫ﺍﻹﺴﻼﻤﻲ ‪ ،‬ﻭﺍﺸﻨﻁﻥ ‪ ،‬ﺹ ‪194. - 193‬‬ ‫‪ / 81‬ﻤﻠﻜﺎﻭﻱ ﻓﺘﺤ‬ ‫ﺤﻠﻘﺔ ﺩﺭﺍﺴﻴﺔ ﺤﻭل ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ﻭﻤﻨﻬﺠﻴﺔ ﺍﻟﺒﺤﺙ ﻤﻥ ﻤﻨﻅﻭﺭ ﺇﺴﻼﻤﻲ ‪ -‬ﺍﻟﻬﻨﺩ‬ ‫ﻤ ﻠ‬

‫ﻤﻴ ﺍﻟﻤﻌﺭﻓ ‪ ،‬ﺱ‪ ، 2‬ﻉ‪) 5‬ﺼﻔﺭ ‪1417‬ﻫــ ‪1996 /‬ﻡ( ﺍﻟﻤﻌﻬـﺩ‬

‫ﺍﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺭ ﺍﻹﺴـﻼﻤﻲ ‪ ،‬ﻭﺍﺸﻨﻁﻥ ‪ ،‬ﺹ ‪. 197 – 195‬‬ ‫ﺍﻟﻤ ﺎ‬ ‫ﺍﻟﺭ ﻭ‬

‫‪/ 82‬‬

‫ﻤﺤﻤ‬

‫ﺎﻟ‬

‫ﺘﺄﺼﻴل ﻤﻨﺎﻫﺞ ﺍﻟﺘﻌﻠﻴﻡ ﻗﺒل ﺍﻟﻤﺩﺭﺴﻲ ﻤﻥ ﺃﻴﻥ ﺘﺒﺩﺃ ﺍﻟﺨﻁﻭﺓ ﺍﻷﻭﻟﻰ ﻓﻲ ﺇﺴﻼﻡ‬ ‫ﺍﻟﻤﻌﺭﻓﺔ ‪" ،‬ﻨﺩﻭﺓ ﻨﺤﻭ ﺒﺭﻨﺎﻤﺞ‬ ‫ﻟﻠﺒﺤﺙ ﺍﻟﻌﻠﻤﻲ ﻓﻲ ﺇﺴﻼﻡ ﺍﻟﻌﻠﻭﻡ" )‪ 1415‬ﻫـ ‪1994 /‬ﻡ ‪ ،‬ﻤﻌﻬﺩ ﺇﺴﻼﻡ‬ ‫ﺍﻟﻤﻌﺭﻓﺔ ‪ ،‬ﺠﺎﻤﻌﺔ ﺍﻟﺠﺯﻴﺭﺓ ‪ ،‬ﺍﻟﺴﻭﺩﺍﻥ ‪ 46 ،‬ﺹ ‪.‬‬ ‫‪ / 83‬ﺭﺸﻴ‬

‫ﺤﻜﻴﻡ ﻤﺤﻤ‬

‫ﺘﻌﻠﻴﻡ ﺍﻟﻁﻔل ﺍﻟﻤﺴﻠﻡ ﻭﺘﻨﺸﺌﺘﻪ ﻭﺃﺴﻠﻤﺔ ﺍﻟﻤﻨﺎﻫﺞ ‪ ،‬ﻤ ﻠ ﺃ ﺤﺎ‬

‫ﺍ ﻴﻤﺎﻥ ‪ ،‬ﺱ‪ ، 2‬ﻉ‪1‬‬

‫)ﺠﻤﺎﺩﻯ ﺍﻷﻭل ‪1416‬ﻫـ ‪ /‬ﺃﻜﺘﻭﺒﺭ ‪1995‬ﻡ( ‪ ،‬ﺍﻟﻤﺭﻜﺯ ﺍﻟﻌﺎﻟﻤﻲ ﻷﺒﺤﺎﺙ ﺍﻹﻴﻤﺎﻥ ‪،‬‬ ‫ﺍﻟﺴﻭﺩﺍﻥ ‪ ،‬ﺍﻟﺨﺭﻁﻭﻡ ‪ ،‬ﺹ ‪. 79 - 69‬‬ ‫‪ / 84‬ﺸﺭ‬

‫ﺍﻟ ﻴﻥ‬

‫ﻠ ﺍﻟ ﺎ ﺭ‬

‫‪14222001,13‬‬

‫‪‬א‪‬‬

‫ﺭﺅﻴﺔ ﺤﻭل ﺘﺭﺸﻴﺩ ﻭﺘﺄﺼﻴل ﻤﻨﺎﻫﺞ ﺍﻟﻌﻠﻭﻡ ﺒﺎﻟﺠﺎﻤﻌﺎﺕ ﺍﻟﺴﻭﺩﺍﻨﻴﺔ ‪ ،‬ﻤ ﻠ‬

‫ﺃﺤ ﺎ‬

‫ﺍ ﻴﻤﺎﻥ ‪ ،‬ﺱ‪ ،1‬ﻉ‪) 1‬ﺭﺠﺏ ‪1413‬ﻫـ ‪ /‬ﻴﻨـﺎﻴﺭ ‪1993‬ﻡ( ‪ ،‬ﺍﻟﻤﺭﻜـﺯ ﺍﻟﻌـﺎﻟﻤﻲ‬ ‫ﻷﺒﺤﺎﺙ ﺍﻹﻴﻤﺎﻥ ‪ ،‬ﺍﻟﺴﻭﺩﺍﻥ ‪ ،‬ﺍﻟﺨﺭﻁﻭﻡ ‪ ،‬ﺹ ‪90. - 81‬‬ ‫‪ / 85‬ﺍﻟﻤﻴ ﺎﻭﻱ ﻤﺤﻤ ﺍﻟ ﺎ ﺭ‬ ‫ﻤﻥ ﺍﻟﺴﻭﺩﺍﻥ ﺇﻟﻲ ﻤﺎﻟﻴﺯﻴﺎ ‪ :‬ﻤﺸﺎﻋل ﺃﺴﻠﻤﺔ ﺍﻟﻤﻨﺎﻫﺞ ﺍﻟﺠﺎﻤﻌﻴـﺔ ﻭﺁﻓﺎﻗﻬـﺎ ‪ ،‬ﻤﺠﻠـﺔ‬ ‫ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ‪ ،‬ﺱ‪، 1‬ﻉ‪) 11‬ﻤﺤﺭﻡ ‪1416‬ﻫـ ‪ /‬ﻴﻭﻨﻴـﻪ ‪1995‬ﻡ( ‪ ،‬ﺹ ‪177‬‬ ‫– ‪. 184‬‬

‫א‬‫א‬‫א‬‫א‬‫א‬ Subject Headings A-Islamization of Anthropology

1

B-Islamization of Curriculum

2

C-Islamization of Diciplines

3-5

D-Islamization of History

6

E-Islamization of Knowledge

7-12

F-Islamization of Librarianship

13

G-Islamization of Linguistic

14

H-Islamization of Methodology

15-16

I-Islamization of Politics

17-18

J-Islamization of Sciences

19-25

Author Index 1 Abul-Fadl-Mona

22

2-Al Faruqi Ismail Raji

8

3-Aliyu U. Tilde

20

4-Altayab Abd ul Kader I.

3

5-Ausaf Ali

19

6-Butter Worth Charles E.

17

7-Choudhury Masudul Alam

15

8-Dhaouadi Mahmoud

23

9-Fazlur Rahman

9

10-Hashim Rosani

2

‫א‬

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11-Ilyas Ba. Yunus

10

12-Imam Zakaria Bashir

25

13-Kennedy Charles H.

18

14-Khalil Imad Al Din

12,16

15-Khan M. Akram

4

16-Mahroof M.M.M.

6

17-Momin A.R.

1

18-Moten Rashid A.

21

19-Sayyid Muhammed Syeed

14

20-Sharfuddin Ibn Omer Mohamed

5

21-Sheikh Idris Jaafer

24

22-Siddiqui Rashid

13

23-Zain al-Abedin .

7

(A) Islamization of Anthropology 1/ Islamization of Anthropological Knowledge Momin A.R. Ajiss, Vol. b , No.1 , September 1989.

IIIT Virginia , 1989.

PP. 143 – 153 (B) Islamization of Curriculum 2/ Islamization of the Curriculum Hashim Rosani Ajiss , Vol , 16 , No . 2 , Summer 1999.

‫א‬‫א‬‫א‬‫א‬‫א‬ IIIT . Virginia . 1999.

PP. 27 .43 . ( C) Islamization of Diciplines 3/ Islamization of Disciplines: Transformation of Historic Tradition Al tayab Abdul kader I. Ajiss, Vol. 5. No, 2 , December 1988.

IIIT, Virginia , 1988.

PP. 219 – 237.

4/ Islamization of Disciplines : Commodity Exchange and Stock Exchange in Islamic Economy Khan M. Akram.

Ajiss , Vol , 5 , No, 1 , September , 1988.

PP. 91 . 114.

5/ Islamizaition of the Disciplines : Towards an Islamic Administrative Theory Sharfuddin ibn Omer Mohamed Ajiss , Vol , 4 , No , 2 , December 1987.

IIIT , virginia , 1987.

PP. 229 , 244.

(D) Islamization of History 6/ Towards the Islamization of History:a Historical Survey Mahroof M.M.M

‫א‬

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Ajiss , Vol . 17 , No , 1 , Spring , 2000.

IIIT , Virginia , 2000 .

PP. 65 – 83.

(E) Islamization of Knowledge 7/ Workshop on Islamization of Knowledge Zain al – Abedin T. AJiss. Vol. 6 .No, 1. September 1989 IIIT, virinia , 1989.

PP, 196- .

8/ Article on Islamization of Knowledge : Myeta-Religion : Towards a Critical World Theology Al faruqi Ismail Raji Ajiss , Vol , 3 , No , 1 , September , 1996.

IIIT , Virginia , 1996.

PP. 13 – 57.

9/ Islamization of Knowledge : a Response Fazlur Rahman Ajiss , Vol , 5 , No , 1 , September 1988 .

IIIT , Virginia , 1988.

PP. 3 – 11.

10/ Al faruqi and Beyond : Future Directions in Islamization of Knowledge Ilyas, Ba – Yanus Ajiss . Vol . 5 . No . 1 , September, 1988.

‫א‬‫א‬‫א‬‫א‬‫א‬ IIIT , Virginia , 1988.

PP. 13 – 28.

11/ ( Islamization of Knowledge ) A seminar Report Ajiss , Vol , 4 No , 2 , December . 1987.

IIIT , Virginia , 1987.

PP. 325 – 327.

12/ Islamization of Knowledge Khalil Imad Al din IIIT, Virginia, 1991.

28p. ; 24 cm.

(F) Islamization of Librarianship 13/ The Intellectual Role of Islamizing librarianship Siddique, Rashid Ajiss , Vol , 5 , No.2 , December . 1988.

IIIT , Virginia , 1988.

PP. 275 – 278.

(G) Islamization of Linguistic 14/ Islamization of Linguistics sayyid Muhammad Sayyid Ajiss , Vol . 3, No.1 , September 1986.

IIIT , Virginia , 1986. pp. 77 – 87.

(H)

‫א‬

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Islamization of Methodology 15/ Islamization of Knowledge : a Methodology (book review) Choudhury, Masudul Alam Ajiss , Vol , 9 , No , 3 , Fall , 1992.

IIIT , Virginia , 1992. pp. 410 – 415.

16/ Methodology Pour L’. Islamization Du Savoir Khalil, Imad Al Din IIIT, Virginia, 1991.

30 p. ; 24 cm.

(I) Islamization of Politics 17/ Revolution and Political Philosophy: What in Islamization of Knowledge (Search Notes) Butter, Worth Charles E .

Ajiss , Vol . 10 . No . 2 . Summer , 1993.

IIIT , Virginia , 1993.

PP. 249 – 250.

18/ Islamization of Real State : Pre – Emption and Reforms in Pakistan , 1978 – 1992 Kennedy, charles H .

Journal of Islamic Studies , Vol , 4 , No , 1 . January . 1993.

Oxford University Press , London , 1993.

PP. 71 – 83.

(J)

‫א‬‫א‬‫א‬‫א‬‫א‬ Islamization of Sciences 19/An Approach to the Islamization of Social and Behavioral Sciences Ausaf Ali Ajiss , Vol.6, No.1,Septmber 1989.

IIIT, Virginia, 1989. pp.37-58.

20/ A critique of “the Islamization of the Sciences” its Philosophy and Methodology Aliyu, U. Tilde AJISS, vol 6 ,N0 .1, September 1989 IIIT , Virginia , 1989 .

PP. 201 – 208.

21/Islamization of Knowledge: Methodology of Research in Political Science Moten, Rashid A .

Ajiss , Vol , 7 , No , 2 September 1990.

IIIT , Virginia , 1990.

PP. 161 – 175.

22/Islamization as a Force of Global Renewal Abul-Fadl, Mona, Ajiss , Vol , 5 . N0. 2, December 1988 IIIT , Virginia , 1988.

PP: 163- 179.

23/ Reflections into the Spirit of the Islamic Corpus of Knowledge and the Rise of the New Science

‫א‬

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Dhaouadi Mahmoud Ajiss ,Vol , 10 , no , 2 , Summer , 1993.

IIIT , Virginia , 1993.

PP. 153 , 164.

24/ The Islamization of the Science : its Philosophy and Methodology Sheikh Idris, Jaafar Ajiss , Vol . 4 , No, 2 , December . 1987.

IIIT , Virginia , 1987.

PP. 201 . 208.

25/ Knowledge and Belief Imam Zakaria Bashir Tafakkur ,vol.(1/2), No.(2/1), 1421 - 2000.

Institute of Islamization of Knowledge(IMAM) Wad Medani, Sudan.

Tafakkur from a Qur’anic Perspective Dr. Jamal Ahmed Badi* Introduction This paper attempts to provide an exposé of the concept of Tafakkur as an integral part of the Qur’anic view of man.

Obviously, man as a vicegerent has a noble task and a grand mission to undertake on this earth. As clearly stated in certain Qur’anic verses, the essence of the mission of man has to do with the faculties which are put at his disposal by his Omnipotent Creator. In this respect, the faculty of Tafakkur becomes one of the most important features that not only distinguishes man from other creatures; but also qualifies him to accomplish a pivotal role as a civilization builder and mission conveyer. In the present work the concept of Tafakkur is approached from a sociolinguistic angle. This implies the analysis of the Qur’anic meaning of Tafakkur as well as the social implications of these connotations.

On the other hand, the present work finds its raison d’être in the need for deep insights into the Qur’anic view of Tafakkur, not only as a human faculty but also as an agent of human creative thinking and human dynamic development. The paper attempts to disentangle some of the main elements of the concept of Tafakkur.

Definition of Tafakkur *

Head, Department of General Studies, International Islamic University, Malaysia.

‫ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻔﻠﺴﻔﺔ‬

‫ﻫـ‬1422/‫ ﻡ‬2001 ، (1) ‫ ﻋﺩﺩ‬، (3) ‫ ﻤﺠﻠﺩ‬، ‫ﺘﻔﻜﱡﺭ‬

Tafakkur is the Arabic term for deep thinking. According to al – Fairu=abadi, who is one of the prominent early Muslim Linguists al – Fikr ( pl. afkar) “ i.e. thought “ is reflection upon something . According to his view, Fikr and Tafakkur are synonymous

(1)

Though Ibnu Manzur, another famous linguist,

uses the same definition, he states that Tafakkur is the noun from Tafkir . He quotes al- Juhari who defines Tafakkur as pondering and contemplating (2).Tafkir or “ thought” , is an abstract notion, where by Tafkir or Tafakkur “ thinking” is a deliberate, systematic process of reflective discourse. This is why the Qur’an refers to it in multiple words rather than in one single term as we will see later.

Professor

Malik

Badri,

a

contemporary

Muslim

psychologist, draws a clear distinction between ‘Tafkir’ and ‘ Tafakkur’ . Tafakkur is deeper and broader in scope than Tafkir.

Tafakkur bridges the perceptions from this life (Dunia) to those of the hereafter ( akhira), and from the creations to their Creator, the Almighty. This bridging is known as ‘Ibrah’ or ‘I ‘atibar’ .

Thus, Tafkir might be confined to solving the problems of our present life where emotions may not be involved. But Tafakkur goes beyond this life to the broader area of ‘Akhira’ , and beyond the superficiality of materialism to a deeper horizon of ‘the spirit’

(1) Al – Fairuzabadi : Al – Qamus al – Muhit “, Beruit , Muassassat al Risalah , 1996 (the root fakara).

(2) Ibnu Manzur : “Lisanu al – Arab “ , Darul Fikr , Beruit . 1990 (the root fakara).

Tafakkur from a Qur’anic Perspective

Dr. Jamaal Ahmed Badi

and by that, Tafakkur motivates all the external, internal and activities of the mu’min, i.e. the believer(1).

Professor Badri is of the view that Tafakkur goes through three interrelated stages as follows: 1. Information that comes through conception via the senses of imagination or abstract intellectual information.

2. Paying closer and greater attention to that information, acknowledging its aesthetic traits and perfect creation, which in turn leads to amazement and appreciation.

3. Moving to think about the Greator, which leads to stronger faith and better knowledge of His attributes(2).

4. People differ in their levels of “Tafakkur” according to their depth of Iman ( Faith), ability to focus and concentrate,

emotional

and

intellectual

states,

environmental factors, degree of knowledge and familiarity with what they think about and its essence.(3) Qur’anic Usage of the Term Tafakkur The Qur’an has used the derivatives of the verb ‘ Fakkara’ – which is the root word of Tafakkur – eighteen times: ( AlBaquarah 219 & 266, Al – Imran : 191, Al- An’am : 50, AlA'araf 176 & 184, Yunus: 24, Ar-Ra’d:3, An- Nahl:11,44&69,

(1)

Al - Tafakkur mina al – Mushahada ila al Shuhud , IIIT publications , Herndon, Va .

1993. P.41 (2) Ibid . P. 42& 43.

(3) Ibid . p 87-98

‫ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻔﻠﺴﻔﺔ‬

‫ﻫـ‬1422/‫ ﻡ‬2001 ، (1) ‫ ﻋﺩﺩ‬، (3) ‫ ﻤﺠﻠﺩ‬، ‫ﺘﻔﻜﱡﺭ‬

Aar-Rum:8 & 21, Saba’: 46, Az – Zumar: 42, Al- Jathiyah: 13, Al-Hassshr : 21, and Al- Muddathir: (18).

By going through these verses one can observe the following;(1) 1. The term has been used 18 times as mentioned above 2. The term has been used as a ‘verb’ rather than a ‘noun’ in all verses i.e. as a process rather than an abstract conception.

3. In one verse the verb is used in the past tense: (AlMuddathir: 18), whereas it has been used in the present tense in all other 17 places. This emphasizes the continuity of the process.

4. The 17 instances of the present tense of the verb are used in their plural form which implies the importance of collective thinking in Islam or what we may call the “shuratic way of thinking”.

5. The majority of the Mufasirun interpreted ‘Tafakkur’ as reflection and contemplation, which is a process and not an outcome.

Synonymous Qur’anic Terms The Qur’an has used the following terms as synonyms for ‘Tafakkur’; 1) Nazr “ ‫ ”ﺍﻟﻨﻅﺭ‬: to consider:

(1)

Khalid, Ma’ ad Ahmad : Al- Tajdid Journal, 11UM. Issue 3 , Feb. 1998 . Page 181.

Tafakkur from a Qur’anic Perspective

Dr. Jamaal Ahmed Badi

“ Say: consider whatever is in the heavens and on earth” (Yunus:101). “ Have they, then, never considered (God’s) mighty domination over the heavens and the earth, and all the things that God has created?” (Al-A’araf: 185).

2) Tabassur “‫”ﺍﻟﺘﺒﺼـﺭ‬: insight; as in Surat Yusuf: “say (O Prophet): This is my way: Resting upon conscious insight accessible to reason, I am calling you all unto God, I and they who follow me”(1). (Yusuf: 108) 3) Tadabbur “‫ ”ﺍﻟﺘﺩﺒﺭ‬Pondering.

“All this have We expounded in this blessed divine writ which We have revealed unto thee, ( O Muhammad ) so that men may ponder over its messages, and those who are endowed with insight may take them to heart” (Sad:29) In another verse Allah the almighty says: “Will they not, then , Ponder over this Qur’an? Or are there lock upon their hearts?” (Muhammad: 24).

4) Tafagguh “‫”ﺍﻟﺘﻔﻘــﻪ‬: To fully understand, to grasp, to comprehend and apprehend “Behold how many facets We give these Messages, so that they might understand the truth” (Al-Ana’m: 65).

(1)

The noun basirah (as also the verb ) has the abstract connotation of "seeing without one's mind” : and so it signifies "the faculty of understanding based on conscious insight” as well as, tropically, “an evidence accessible to the intellect” or "verifiable by the intellect”. Asad, Mohammad : The Message of The Qur'an, Note 104 page 354.

‫ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻔﻠﺴﻔﺔ‬

‫ﻫـ‬1422/‫ ﻡ‬2001 ، (1) ‫ ﻋﺩﺩ‬، (3) ‫ ﻤﺠﻠﺩ‬، ‫ﺘﻔﻜﱡﺭ‬

In the same surah, in another verse: “And He it is who brought you all into being out of one living entity, and a resting – place (after death): clearly, indeed, have We spelled out these messages unto people who can grasp the truth!” (Al-Ana’m: 98).

5) Tadhakkur “‫ ”ﺍﻟﺘﺫﻜﺭ‬: To bear or keep in mind or to heart: “ And He makes clear His messages unto mankind, so that they might bear them in mind.” (Al – Baqarah: 221). “ Clearly, indeed, have We spelled out these messages unto people who are willing to take them to heart.” (Al – An’am: 126). “ Can, then, he who knows that whatever has been bestowed from on high upon thee by thy Sustainer is the truth be deemed equal to one who is blind?

Only they who are endowed with insight keep this in mind.”

Ar-Ra’d: 19.

6) I’atibar “‫ ”ﺍﻻﻋﺘﺒـﺎﺭ‬: to learn, derive or take a lesson from the history of other nations and the experiences of others and not to repeat their faults. “ Behold, there is indeed a lesson for all who have eyes to see.” (Al- Imran: 13) “ It is God who causes night and day to alternate: in this to, behold, there is surely a lesson for all who have eyes to see “ (An- Nur . 44). “ Learn a lesson, then, O you who are endowed with insight.” (Al- Hashr:2).

Tafakkur from a Qur’anic Perspective

Dr. Jamaal Ahmed Badi

7) Ta’aqqul “ ‫ ”ﺍﻟﻌﻘل‬: to use one’s mind in the right way.(1) “Have they, then, never journeyed about the earth, letting their hearts gain wisdom, and causing theiir ears to hear?” (AlHaj:46).

The Qur’an classifies aql or intellect into two categories: 1. Aqlu-Rushd or guided mind, and 2. Aqlu-Idrak or a conceiving mind, where the mind conceives but does not lead to guidance in ethical and religious fields.

“And most certainly have We destined for hell many of the jinn and men who have hearts with which they fail to grasp the truth, and eyes with which they fail to see, and ears with which they fail to hear. They are like cattle-any, they are even less conscious of the right way: it is they who are truly heedless!”

(Al- A’raf:179).

Reasoning, according to the Qur’anic perspective, is the primary functioon of reason, so, if reason fails to fulfill this function, it loses its value.

“Verily, the vilest of all creatures in the sight of God are those deaf, those dumb ones who do not use their reason.” ( AlAnfal:22).

(1)

AqI or " intellect” has not been used as a noun in the Qur'an, but as a verb it has been used forty nine times in different tenses and forms. In addition, synonyms of "aqI” were used several times, such as: "Lub” “hulm” , “ hijr”, nuha” qalb” And " Fu, ad". For further elaboration see: Ismail, Fatima / al- Qur’an wa Aal- Nadharu Al- Aqli/ IIIT, Herndon, Va. 1993. Pages 63&64.

‫ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻔﻠﺴﻔﺔ‬

‫ﻫـ‬1422/‫ ﻡ‬2001 ، (1) ‫ ﻋﺩﺩ‬، (3) ‫ ﻤﺠﻠﺩ‬، ‫ﺘﻔﻜﱡﺭ‬

Al-Aqad puts it in another way by arguing that the kind of aqI which Revelation addresses is the one that can conceive of truth, distinguishes between paradoxes, seeks insight, reflects and ponders. It is the aqI or intellect which is contrary to the one, which is rigid, arrogant and misleading. It is not the one that is opposite to Junun or insanity because insanity nullifies Taklif and the Insane “Person” is excused . He emphasizes that aqI, according to the Islamic view, is the one that seeks truth and is always in search of it.(1) 7) Tawassum “~a•K{A” (2) To contemplate or reflect.

1) (saying) : Our Lord! You have not created all this without purpose, glory be to You! Save us from the torment of the Fire.” (Al- Imran:190-191).

2) To reflect upon the verses of Qur’an “This is a Book (the Qur’an) which we have sent down to you, full of blessings that? May ponder over its verses, and that men of understanding may engage in remembrance.”(Saad:29).

3) Allah tells us in the Qur’an that the objective of so many stories which have been mentioned in various Surahs is to motivate humankind to think and reflect in order to learn and to seek wisdom. “Narrate to them the stories, so that they may reflect.” (Al- A’raf:176).

(1)

Al – Aqad, Abbas:"Al- Tafkir Faridhatum Islamiyyah” , Al- Maktabah al – Asriyyah , Beruit. P 17&36.

(2) “In its full significance , the term mutawassim denotes "one who applies his mind to the study of the outward appearance of a thing with a view to understanding its real nature and inner characteristics' A sad, Muhammad, note 54 page 390.

Tafakkur from a Qur’anic Perspective

Dr. Jamaal Ahmed Badi

4) Allah commands us to reflect upon the beginning of everything and to observe the roots so one may not jump to (questionable) conclusions without a critical insight. “Say (O Muhammad ): Travel in the land and see how He (Allah) originated creation.” (Al- Ankabut:20).

5) Allah directs the attention of humankind to one of the methodologies of thinking by saying: “Say to them (O Muhammad): I exhort you on one thing only – that you stand up for Allah’s sake in pairs and singly, and reflect.” (Saba:46).

Dr. Bakkar considers thinking a vital necessity based on the Qur’anic verse: “Who has created death and life, that He may test which of you is the best in conduct.” (Al- Mulk:2).

Life is a real test, he infers, and life is full of challenges and problem solving opportunities. To overcome these challenges, to solve problems and hence to pass the test, there is a great need for thinking because there are Sunnan or Divine needed to be think about.

“Verily, in all this there are messages indeed for those who can read the signs.” (Al-Hijr: 75).

As it can be noticed that the Qur’an has used different terms for Tafakkur, it has been said that more words a culture uses as synonyms, the more important to the culture the idea or the thing the word represents.

‫ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻔﻠﺴﻔﺔ‬

‫ﻫـ‬1422/‫ ﻡ‬2001 ، (1) ‫ ﻋﺩﺩ‬، (3) ‫ ﻤﺠﻠﺩ‬، ‫ﺘﻔﻜﱡﺭ‬

We can clearly observe that all these Qur’anic terms describe the functions of the human intellect or aqI (1).

It is also very obvious that the Qur’an encourages thinking and reflection as it leads to belief in Allah the Almighty.

The Status of Tafakkur in Islam Tafakkur is considered as Ibadah or a form of worshiping Allah, which, is rewarded and provided to be done with sincerity ( Ikhlas), good intention and for a good purpose.

Abbas Al- Aqad, a prominent contemporary thinker, consider ‘Tafkir’ or thinking as an Islamic obligation (1).

According to Dr. Bakkar’(2) , the Qur’anic verses which encourage thinking could be classified into five group, namely: 1) In the field of Tawhid and to direct man’s attention to the Creator of the universe. For example, Allah says: “Verily!

In the creation of the heavens and earth, and in the alternation of night and day, there are indeed signs for men of understanding.

Those who remember Allah while they are standing, sitting, and lying down on their sides, and think deeply about the creation of the heavens and the earth, principles which govern human life and which can only be explained and discovered through thinking.

(1)

Ismail, Fatima. Ibid.pp.66.

Al- Tafkir Faridhatun Islamiyyah.

(2) Bakker, Abdul Karim "Al-Tafkir al- Mudhui” (1)

Tafakkur from a Qur’anic Perspective

Dr. Jamaal Ahmed Badiďˆ

There are Divine principles which govern the Universe as well. Allah has diffused within the Universe many Divine priciples which are consistent, coherent, comprehensive and constant.

An individual will not discover these principles by passively sitting in an armchair. One must actively investigate, study and examine them. Once the principles have been discovered, they must be applied and used to advantage.

Thinking is necessary for the implementation of Islamic values, adds Bakkar. Sincerity, loyalty, and eagerness are very important factors in solving and overcoming our problems, but they may not ensure lasting sacrifice and dedication unless the Ummah put its own values into daily practice. This could be done through the continuous process of Ijtihad aimed at generating specific functions for each value, and generating motivations for those function to keep them everlasting.

He gives three examples for the purpose of illustration.

They are: a) Shura or Mutual Consultation: Since life is becoming more complicated and sophisticated, there is a pressing need now to improve and enhance the ways of implementing Shura and to crystallize this great value in newly organized forms in order to ensure relevance to contemporary issuse. b) The Unity of the Muslim Umah:

‫ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻔﻠﺴﻔﺔ‬

‫ﻫـ‬1422/‫ ﻡ‬2001 ، (1) ‫ ﻋﺩﺩ‬، (3) ‫ ﻤﺠﻠﺩ‬، ‫ﺘﻔﻜﱡﺭ‬

This is another great Islamic value, which Muslims talk about all the time. Many books have been written, and a number of conferences held to evaluate its magnitude. But all of this is not enough. What we need is an ongoing examination and discussion of the causes of the existing Muslim disunity in order to avoid it.

We should also think about a suitable framework for Unity which fits the complex conditions that we are facing.

Moreover, we need to explore the relationship between freedom and unity and means through which we can fulfill both of these values. c) Helping the Needy: Again this is one of the great Islamic values, which is encouraged by the Qur’an and Sunnah. “And if anyone saved a life, it would be as if he saved the life of all mankind.” (AlMa’idah:32).

Because of the desire to get this reward, this value is still practiced in Muslim societies. But contemporary challenges such as wars, floods, earthquakes, droughts, and poverty necessitate more effective and organized efforts in order to overcome those challenges. Thinking is the keyword again.

Barriers That Hinder Tafakkur The Qur’an mentions certain factors that influence Tafakkur in a negative way, leading to deception, falsehood, ignorance, disbelief and misguidance. For example:

Tafakkur from a Qur’anic Perspective

Dr. Jamaal Ahmed Badi

1) “Jahl” |_¢O{A : Or Ignorance and not being aware of the truth. “And even if we were to send down angels unto them, and if the dead were to speak unto them, and even if we were to assemble before them, face, all the things that can prove the truth, they would still not believe unless God so willed. But (of this) most of them are entirely unaware.”

(Al- An’am: 111).

“And we brought the children of Israel across the sea; and thereupon they came upon people who were devoted to the worship of some idols of theirs. Said the children of Israel : (O Moses , set up for us a god even as they have gods!). He replied: (Verily, you are people without any awareness of right and wrong!).” (Al- a’araf:138).

2) “Al- I’arad” hAZ_k¬A : or turning a way from the truth. “ So long as we keep their heart and their eyes turned away from the truth(1) , even as they did not believe in it in the first instance: and so We shall leave them in their overweening Arrogance, blindly stumbling to and fro.” (AlAn’am 110).

“And so, when they swerved from the right way, God let their hearts swerve from the truth(2)” ( As- Saff:5).

(1)

“So long as they remain blind to the truth in consequence of their unwillingness to acknowledge it and this is in accordance with the law of cause and effect which God imposed on His creation.” Asad, Note 95 P. 189.

(2) “ Thus, Persistence in wrong actions is bound to react on man’s belifs as well.” Asad, Note 4, P . 860.

‫ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻔﻠﺴﻔﺔ‬

‫ﻫـ‬1422/‫ ﻡ‬2001 ، (1) ‫ ﻋﺩﺩ‬، (3) ‫ ﻤﺠﻠﺩ‬، ‫ﺘﻔﻜﱡﺭ‬

All these verses serve as a reference to the natural law instituted by God, whereby a person who persistently adheres to false beliefs and refuses to the voice of truth gradually loses the ability to perceive the truth.” (3) .

3) Taglid & Ta’assub J__elK{A• X__¶{wK{A : Blind imitation of tradition .”But when they are told , ( follow what God has bestowed from on high ,) some answer, ( Nay, we shall follow only that which we found our forefathers believing in and doing.)Why, even if their forefathers did not use their reason at all, and were devoid Of all guidance?” (AlBaqarah: 170).

4) Hawa ‫ اﻟﻬ ﻮى‬: Lust and desires . “ But, behold, many people lead others astray by their own errant views, without ( having any real) knowledge.” (Al-An’am: 119.)

“Hast thou ever considered the kind of man who makes his own desires his deity?” (Al-Furqan: 43).(1). “ And since they can not respond to this thy challenge, know that they are following only their own likes and dislikes: and who could be more astray than he who follows but his own likes and dislikes without any guidance from God?” (AlQasas:50).

5) Takabbur Z_IyK{A Arrogance: Takabbur or arrogance has been mentioned about sixty times in the Qur’an. In all (3) (1)

Asad, Note 7, P.4. see also : Al- Jathiyah:23.

Tafakkur from a Qur’anic Perspective

Dr. Jamaal Ahmed Badi

these places it has been condemned, as it is one of the main causes of going astray and causes one deny the messages of God. “ From My messages shall I cause to turn away all those who, without any right, behave haughtily on earth: for, though they may see every sign of the truth, they do not believe in it, and though they may see the path of rectitude, they do not choose to follow it- whereas, if they see a path of error, they take it for their own: this, because they have given the lie to Our messages, and have remained heedless of them.(1)” (Al- A’raf:146). “ it is in this way that God sets a seal on every arrogant, self- exalting heart.(2)” (Ghafir:35).

6) Nif’aq xB_t {A : hypocrisy and two – facedness: Since nifaq means dishonesty and having a bad heart full of doubt and unwillingness to submit to the will of Allah, it snatches away the faculty of understanding.“But this truth the hypocrites cannot grasp.” (Al- Munafiqun:7).

7) Reliance on conjecture ·_j{A nB_IKA : Conjecture devoid of sound proof and universal appeal will certainly lead to fallacies.

Allah says: “Now if thou pay heed unto the majority of those who live on earth, they will but lead thee astray from the (1)

(2)

“As so often in the Qur'an God's “causing” the sinners to sin is shown to be a consequence of their own behavior and the result of their free choice.” Asad, Note 110, P.224 This is said about who would call God’s messages in question without having any evidence.

‫ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻔﻠﺴﻔﺔ‬

‫ﻫـ‬1422/‫ ﻡ‬2001 ، (1) ‫ ﻋﺩﺩ‬، (3) ‫ ﻤﺠﻠﺩ‬، ‫ﺘﻔﻜﱡﺭ‬

path of God: they follow but other people’s conjectures, and they themselves do nothing but guess.” (Al- An’am: 116)(3).

Allah reminds us that conjecture can never be a substitute for truth. (4) 8) Juh’ud(1) X•_RO{A : Conscious rejection or denial of truth, after being convinced about it. “But when Our lightgiving messages came into them, they said, (This is clearly but spellbinding deception)- and in their wickedness and self- exaltation they rejected them, although their minds were convinced of their truth.” (An- Naml: 13&14). “ For thus it is : perverted are the minds of those who knowingly reject God’s messages.” (Ghafir: 63). “ And none could knowingly reject Our messages unless it be such as would deny an obvious truth.” ( Al- Ankabut:47).(2) 9) Takdhib J¶YyK{A : Giving the lie to the messages of God: “ To them shall happen the like of what happened to Pharaoh’s people and those who lived before them : They gave the lie to Our messages – and God took them to task for their sins: for God is severe in retribution,” (Al’Imran:11).

“And who could be more wicked than he who attributes his own lying inventions to God or gives the lie to His messages?”

(Al- An’am21).

(3)

See also Al-An'am : Yunus: 66 , An –Najm: 23& 28, and Al-Jathiyah:24.

As in : (Yunus : 36) and ( An- Najm: 28). = (1) “Jahada: in the sense of a person’s denying or rejecting something, which he know to be true.” Asad, note 45, p.613.

(2) See also Al- An'am: 33, Al- Alaraf : 51, Fussilat 15, and Al- Ahqaf:26.

(4)

Tafakkur from a Qur’anic Perspective

Dr. Jamaal Ahmed Badi

“ Lost indeed are they who consider it a lie that they will have to meet God – till the Last Hour suddenly comes upon them, and they cry, Alas for us, that we disregarded it” ( AlAn’am:31).

“But they who give the lie to Our messages and scorn them in their pride – these are destined for the fire, therein to abide.”

(Al- A’araf:36).

“Nay, but they are bent on giving the lie to everything the wisdom whereof they do not comprehend, and ere its inner meaning has become clear to them. Even thus did those who lived before their time give the lie to the truth: and behold what happened in the end to those evildoers!” (Yumus:39).

“For, behold, it has been revealed to us that in the life to come suffering shall befall all who give the lie to the truth and turn away from it!” (Taha:48).

Indeed all the above mentioned traits (barriers) contribute a great deal to misleading our perception of the truth.

This shows us the wisdom of seeking Allah’s help and guidance at least seventeen times a day by reciting Suratul Fatiha: “Guide us to the straight way, the way of those upon whom Thou Hast bestowed They blessings, not of those who have been condemned ( by Thee), nor of those who go astray.”

Some Mufasirun say that condemnation here is related to those who know the truth but fail to follow it and, as a consequence, reject it.

‫ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻔﻠﺴﻔﺔ‬

‫ﻫـ‬1422/‫ ﻡ‬2001 ، (1) ‫ ﻋﺩﺩ‬، (3) ‫ ﻤﺠﻠﺩ‬، ‫ﺘﻔﻜﱡﺭ‬

It reveals the great wisdom behind the Prophetic dua’ “O Allah help me to conceive the truth as a truth and enable me to follow it, and help me to conceive the wrong as being wrong and enable me to refrain from it.”

Creative Thinking : An Islamic Perspective: Islam encourages creativity and creative thinking at so many levels and by various ways and means.

• It calls for contemplation, reflection, reckoning, and good understanding; • It uses modes of expression that provoke the mind and forces it to think; • It discourages subjectivity and whatever causes bias, prejudice and rigidity; • It promotes open – mindedness, open –heartedness and flexibility, and • It implements analytical and evaluative thinking.

Professor Dr. Mohammad Arjun, a very well- known contemporary scholar, considers the fifth fundamental principle of Guidance in the Qur’an as a way of provoking and freeing the human mind from the domination of materialistic desires and whims so that aqI may be adjusted to its original status. He is also of the view that the rational thinking and reasoning used in the Qur’anic dialogues by means of which the misunderstandings of nonbelievers are removed and their misconceptions are refuted

Tafakkur from a Qur’anic Perspective

Dr. Jamaal Ahmed Badi

are an intellectual aspect of I’ajaz or inimitability of the Qur’an.(1) The first characteristic of revelation regarding this matter is the call for Ihsan(2) in all of what we do in this life. Allah Says: He Who has created death as well as life, so that He might put to a test (and thus show) which of you is best in conduct(1).

This could be considered as one of the main reasons for the creation of humankind in Islam. This calls for being alert and aware of everything that a Muslim does.

Self accountability does not confine itself to being honest and sincere alone as many Muslim think. It is due to this narrow conception that we may observe discrepancies in the everyday practices of Muslims.

We are also responsible to do things in the right way, in a complete manner and nicely.

The term: “best” used in the Qur’anic verse implies that we Muslim should be competitive in all that we do.

The second characteristic in the Qur’anic call is the command to read : iqra, which signifies knowledge or Ilm. To cite some Qur’anic verses, “God will exalt by many degrees those of you who have attained faith and, above all, such as have been vouchsafed true knowledge.” (Al- Mujadalah: 11).

(1)

Al- Qur'an al- Adhim Hidaiyatuhu – wa – Iajazuhu, Daru- al – Qalam, Damscus 1989. P 48.

(2) The term denotes doing things completely and in a nice manner.

(3) (1) 67:2.

‫ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻔﻠﺴﻔﺔ‬

‫ﻫـ‬1422/‫ ﻡ‬2001 ، (1) ‫ ﻋﺩﺩ‬، (3) ‫ ﻤﺠﻠﺩ‬، ‫ﺘﻔﻜﱡﺭ‬

“And so We propound these parables unto man : but none can grasp their innermost meaning save those of true knowledge.” (Al- Ankabut:43).

The prophet (peace be upon him) and all Muslims are commanded to ask God for more and more knowledge in their dua’: “O Lord! Increase my knowledge.” ( Taha: 114).

Islam claims to be knowledge- based scheme of life. By taking a closer look at the Islamic Civilization it crystal clear that Islam is true in its claim: “Thus with a single word, iqra; Islam began to nurture an inquiring mind which, by reading the Qur’an and other literature and examining nature, would formulate ideas and arrive at conclusions that would help man to understand himself and the world around him. The pursuit of knowledge and the application of reason in understanding natural phenomena were to form the basic foundation of Qur’an – based knowledge.

Blind following and tradition were being replaced with rational(1) study and with a new spirit of inquiry and understanding that were to become the bedrock of Islamic thought and methodology.

From then on, no thesis or proposition was to be accepted at face value; reason and rigor were to be applied to determine their origins and validity. This new methodology brought about what (1)

Muhammad Asad distinguishes between reason and rationalism. Unlike reason, “rationalism does not content itself with registration and control, but jumps into the field of speculation; it is not receptive and detached like pure reason, but extremely subjective and temperamental.” Islam at the Crossroads, p. 92.

Tafakkur from a Qur’anic Perspective

Dr. Jamaal Ahmed Badi

is now referred to as the scientific mind, which rejects mythology and rests on analysis, reasoning and proof at every step(2).”

Asking

thought

provoking-

questions

is

the

next

characteristic of revelation texts.There are approximately as many as 1200 question in the Qur’an. These questions were asked for many purposes such as the affirmation of an idea, concept, value or belief, or the nullification of an idea, concept or belief as well as attention directing and changing perception.

If we consider that an average published Qur’an consists of six hundred pages, this means that there are an average of two questions on every single page.

If we explore the Sunnah, we notice the same phenomenon.

In so many hadith the Prophet ( peace be upon him) uses this method of asking thought provoking- questions.

In one incident the Prophet (peace be upon him) asked his companions the following question: “Whom do you consider a bankrupt” They replied: “The one who has no dirham nor a dinar”(1) The Prophet then said; “ The bankrupt, indeed, is the one who on the Day of Judgement, comes with considerably huge good deeds, but at the same time his record is replaced with so many bad acts such as insulting, backbiting, killing …… etc.

(2) (1)

Al- Alwani , Taha: Ijtihad. ,Herndon: IIIT, 1993,.P.4,5.

The kind of money existed at that time.

‫ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻔﻠﺴﻔﺔ‬

‫ﻫـ‬1422/‫ ﻡ‬2001 ، (1) ‫ ﻋﺩﺩ‬، (3) ‫ ﻤﺠﻠﺩ‬، ‫ﺘﻔﻜﱡﺭ‬

So, his good deeds will be distributed among his victims, yet if the distribution is not complete, he then will be burdened with the bad deeds of those whom he wronged. Consequently he will be thrown into the hell-fire.”

A dialogue between the Prophet (peace be upon him) and a young man is on record. The man appeals to the Prophet: “O, Prophet of Allah allow me to commit adultery”. The companions were so shocked: who in the world is this man who is asking permission for such an unlawful act?

The Prophet, who advised his companions not to intervene and to leave the matter to him, invited the man to come closer, and asked him “Would do you allow it to be done to your mother?”

The man replied emphatically in the negative: “Oh, no Prophet of Allah”. The Prophet (peace be upon him) explained : “ Others also do not allow it to be done to their mothers”.

Without any kind of delay the Prophet proceeded in his inquiry: “Would do you allow it to be done to your sister?” The answer in the same emphatic tone was: “Oh, no, Prophet of Allah”.

“Would you allow it to be done to your aunt?” The expected logical answer continued to be “Oh, on, Prophet of Allah”.

In the end great Prophet (peace be upon him) put his hand on the man’s shoulder- as a sign of more care for him – and supplicated:

Tafakkur from a Qur’anic Perspective

Dr. Jamaal Ahmed Badi

“O Allah forgive him his sins, purify his heart, and keep him away from committing adultery.”

It is reported that the youngster was never found to have ever thought of such a thing again.(1) A recently published book by Zuhair Mansur Al- Meziadi is an introduction to the creative method from an Islamic perspective. The author argues(1) that unless we attain and follow the unique Qur’anic methodology of thinking we will not be able to explore and discover the treasures that Allah the Almighty has created in the universe. He points out that Islam establishes certain unique methodologies to be undertaken by the different senses of man. With regard to the sense of sight he lists the following; 1) Observing and looking carefully at the creation of Allah.

2) Using our sight to gain the light of guidance from the Qur’an.

With regard of the sense of hearing : he includes the following; 1) Listening carefully to the verses of the Qur’an.

2) Listening to whatever is beneficial and good (al- Qaulu alHassan).

3) Avoiding Listening to bad speeches such as backbiting, and slandering.

(1) (1)

Musnad al imam Ahmad 5/ 256,257.

Muqadimah fi Manhaj al- Ibda : Roayyah Islamiyyah, Daru- al- Wafa, Al- Mansurah 1993.P. 31-64.

‫ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻔﻠﺴﻔﺔ‬

‫ﻫـ‬1422/‫ ﻡ‬2001 ، (1) ‫ ﻋﺩﺩ‬، (3) ‫ ﻤﺠﻠﺩ‬، ‫ﺘﻔﻜﱡﺭ‬

4) Searching for the truth and right while listening and being careful not to be fooled or misled by others. He identifies three areas which man has to ponder over; the human life, the Universe and the Hereafter.

Thinking should be along the lines of the Islamic worldview.

The objective of thinking in Islam is subservient to reaching Itqan (Perfection) and Ihsan (Excellence).

After elaborating on the contributions of Muslim scholars to human thought,(1) the author discusses briefly the conditions of what he calls the “Islamic creative method”, about which he cited the six following conditions;(2) 1) Aims are determined by the Shari’ah.

2) Creativity should not contradict the Shari’ah.

3) Creativity should lead to more knowledge about our Creator.

4) Creativity can be in anything that will lead to scientific advancement which in turn will lead to more social progress.

5) Creativity can be in anything that strengthens the Muslims.

6) Creativity can be in anything that enhances the clarity of the Islamic message and cause it to spread all over the world.

(1) (2)

Ibid. P. 230-299.

Ibid. P. 301- 307.

Tafakkur from a Qur’anic Perspective

Dr. Jamaal Ahmed Badi

These conditions are very brief and theoretical in nature.

They need further investigation, analysis and evaluation.

Applications and practical examples are needed as well.

The relationship between creativity and the shari’ah could be determined through the following: Firstly, the Shari’ah is one of the primary impetuses for the development of original thought.

Secondly, the Shari’ah is the unifying force or the “cement” which brings together Muslims from all over the world, as well as blending together diverse ideas, inventions, solutions, and discoveries. Accordingly, to the extent that an idea, discovery or solution fits within the framework of the Shari’ah, it is “taken in” and accepted.

Thirdly, the Shari’ah provides moral-ethical guidance for creative individuals to enable them to pursue their creative endeavors in a healthy manner.

Fourthly, the Shari’ah provides the framework for a healthey, morally- upright environment by removing all impediments to the proper and full growth of the intellect.(1) In the light of the above, a number of characteristics of the Islamic concept of creativity can be deduced. First of all, creativity is of a multi-faceted nature, incorporating physical, mental, spiritual and teleological components. Secondly, since creativity is intricately linked with the human role of (1)

Loeffelholtz, Ouida: Creativity in Islamic Thought. UIAM, master thesis, Nov. 1999. P. 113-117.

‫ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻔﻠﺴﻔﺔ‬

‫ﻫـ‬1422/‫ ﻡ‬2001 ، (1) ‫ ﻋﺩﺩ‬، (3) ‫ ﻤﺠﻠﺩ‬، ‫ﺘﻔﻜﱡﺭ‬

vicegerency, it cannot be divorced from the concepts of responsibility, accountability, taqwa, humility, and gratitude.

Thirdly, in addition to being practical and linked with action, creative inventions and innovations should also reflect the spiritual dimension of humans and should not have a strictly utilitarian function. Fourthly, creativity should not be an individualistic affair, but should take into consideration the interest and needs of the community. A fifth characteristic of the Islamic concept of creativity, concerns the issue of reward.

According to the Holy Qur’an all humans will be judged according to their intentions and efforts. Those who do good deeds will be rewarded greatly, while those who generate evil ideas and creations, will be punshed accordingly(1).

Tafakkur: A leading Factor to Iitihad: Ijlihad is derived from the root word jahada which literally means striving, or self- exertion in any activity.

Ijtihad mainly consists of inellectual exertion. It is defined as the application by a jurist of all his faculties either in inferring the rules of the Shari’ah from their sources, or in implementing such rules and applying them to particular issues.(2) Such inferring and implementing cannot be achived without Tafakkur.

Islam encourages the appreciation of multiple views and differences of opinion provided that they are based on solid (1) (2)

Ibid. p. 117-123.

Kamali, Mohammad Hashim: Principles of Islamic Jurisprudence. IImiah Publishers, K.L.1999 . p. 367.

Tafakkur from a Qur’anic Perspective

Dr. Jamaal Ahmed Badi

grounds, sound and authentic proof and evidence from the Qur’an and Sunnah and backed by good, acceptable reasoning.

In one of the great events of the Sirah, the Prophet (peace be upon him) commanded his companions: “Whoever believes in Allah and the hereafter should not pray, Asr except at Bani Quraidhah.” It was narrated that the time of that prayer came while they were still on their way to the place they were going to.

They split into two groups, one group decided to pray ‘ Asr at its due time by interpreting the command as being a way of telling them to hurry up. The other group waited until they reached the place and prayed Salatu Al- Asr after sunset adhering to the given command. After they came back to Madinah and reported the incident to the Prophet (peace be upon him), the Prophet approved both views.

The Muslim scholars used this incident as clear evidence among others for calling for Ijtihad.

Another incident is the Hadith of Mu’adh ibn Jabal when he was sent by the Prophet to Yamen. The Prophet ( peace be upon him) asked Mu’adh: “What will you do if you are faced by a problem?

Mu’adh : replied “ I will refer it to the book of Allah.” The Prophet asked Mu’adh again: “ what about if it is not mentioned in the Book of Allah?”

Mua’dh answered : “I will refer it to the Sunnah of the Prophet of Allah.”

‫ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻔﻠﺴﻔﺔ‬

‫ﻫـ‬1422/‫ ﻡ‬2001 ، (1) ‫ ﻋﺩﺩ‬، (3) ‫ ﻤﺠﻠﺩ‬، ‫ﺘﻔﻜﱡﺭ‬

The Prophet asked for the third time: “ What will you do if you cannot find it there?” Mu’adh responded confidently: “Then I will do my Ijtihad.”

The Prophet was so happy about the answer given by Mu’adh and approved his last statement pertaining to performing Ijtihad(1).

The significance of Iitihad is that it “ continues to be the main instrument of interpreting the Divine message and relating it to the changing conditions of the Muslim community in its aspirations to attain justice, salvation and truth.”(1) To put it another way, one might say: “Considering that the accepted juridical sources of Islam are valid for all times and places, Ijtihad may be considered as a creative but disciplined intellectual effort to derive legal rulings from those sources while taking in consideration the variables imposed by the fluctuating circumstances of Muslim Society.”(2) As consequence of Ijtihad development the concept of Maqasid was introduced into Islamic thought. The Shari’ah on the whole, seeks primarily to protect and promote five essential values, namely: faith, life, intellect, lineage or progeny and (1)

There is a difference of opinion among some scholars regarding the authenticity of this Hadith.

(1) Ibid. p. 366.

(2) Al Alwani, Taha Jabir; Ijtihad, IIIT/ Herndon, Va. 1993- p. 4. Iqbal argues that the:" schools of law recognize three degrees of Ijtihad:1) Complete authority in legislation which is practically confined to the founders of schools, (2) relative authority which is to be exercised within the limits of a particular school, and (3) special authority which relates to the determining of the law applicable to a particular case left undetermined by the founders.” (The Reconstruction of Religious Thought in Islam. P. 148). Dr. Taha traced five new trends of Ijtihad, p. 20 & 21 . In my humble opinion all these trends need to be analyzed, assessed, re- examined and evaluated carefully.

Tafakkur from a Qur’anic Perspective

Dr. Jamaal Ahmed Badi

property. It validates all measures necessary for their preservation and advancement(3).

The Shari’ah is generally predicated on benefits to the indiviidual and the community, and its laws are designed so as to protect these benefits and to facilitate the improvement and perfection of the conditions of human life on earth(1).

A number of prominent scholars have thereafter contributed to the development of the theory and science of Maqasid. AlShatibi advocated and accentuated the need for knowledge of the science of al-Maqasid as a prerequisite to the attainment of the rank of a mujtahid. Ibnu Ashur, a contemporary scholar, stressed that knowledge of the science of Maqasid was indispensable to Ijtihad in all its manifestations(2).

Since one of the main objectives of the Shari’ah is to maximize benefits and to minimize and eliminate harm, new subconcepts have emerged such as prioritizing (Awlawiyyat), criteria to ascertain preference amongst conflicting interests (Altarjih), and weighing between benefits and harm (Muazanah) Some of the maxims of the above mentioned concepts are: • Avoiding harm takes precedence over gaining benefit.

• A harm cannot be removed by substituting it with a similar degree of another harm let alone a higher one.

• Public interest takes precedence over individual interest.

(3)

Kamali, ibid. p. 397. ibid. p. 394.

(2) Ibid . P. 405 (1)

‫ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻔﻠﺴﻔﺔ‬

‫ﻫـ‬1422/‫ ﻡ‬2001 ، (1) ‫ ﻋﺩﺩ‬، (3) ‫ ﻤﺠﻠﺩ‬، ‫ﺘﻔﻜﱡﺭ‬

• Incurring individual harm is acceptable to avoid/ prevent public harm.

• Necessities make prohibitions allowable.

• We may tolerate or accept giving up a minor benefit in order to gain a major one • We may tolerate or accept a lesser harm in order to avoid a major one.

• We may tolerate or accept a minor harm in order to gain a major benefit.

• We may give up a minor benefit in order to avoid a major harm.

These valuable and precious maxims can be very helpful in overcoming so many contemporary challenges that are faced by the Muslim Ummah today. They can also be used as criteria to distinguish between permissible and non-permissible creative ideas and applications.

The Contributions of Muslim Thinkers to Human Thought: Here I will discuss Tafakkur as an outcome and as a response to the Qur’anic commands to ponder, reflect and contemplate.

I would like to start this section of the paper with the question that Pervez Hoodbhoy(1) posed in his book: “Islam and Science”: Can there be an Islamic Science?(2)

(1) (2)

A young physicist at Qugid – i– Azam University in Pakistan.

Hoobbhoy, Pervez: Islam and Science, "Religious Orthodoxy and the Battle for Rationality.” Zed Books Lts., London & New Jersey 1991. Chapter 7 p.77

Tafakkur from a Qur’anic Perspective

Dr. Jamaal Ahmed Badi

The fact that he posed a question as the title of a chapter raises doubts. In so doing the author implies that the answer to his designed question is “no”.

The author argues that Islamic science does not exist and all efforts to make an Islamic science have failed. Furthermore, according to his personal view, the author stresses that there has never existed, and still does not exist, a definition of Islamic Science(1) , which is acceptable to all Muslim.

The author raises more doubts by posing more attentiondirected question towards a chosen frame – which is a popular method of Western judgmental negative logical thinking – where the answers to these questions could be detected and speculated on the way they are worded and articulated: • Was the science developed by Muslims specifically of an Islamic character, hence deserving to be called Islamic science? Or was it universalistic and therefore more appropriately called Muslim Science?

• Is the thesis that the Golden Age of science was developed primarily by Arabs correct? How important was the role of non- Muslim and non – Arab scholars?

• Did the major institutions of medieval Muslim society truly accept, assimilate, and internalize the rational sciences?

(1)

About definition of science see: Acikgenc, Alparslan; Islamic Science: Towards a definition. ISTAC publications, K.L. 1996.

‫ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻔﻠﺴﻔﺔ‬

‫ﻫـ‬1422/‫ ﻡ‬2001 ، (1) ‫ ﻋﺩﺩ‬، (3) ‫ ﻤﺠﻠﺩ‬، ‫ﺘﻔﻜﱡﺭ‬

• Whether the science developed by Muslims in medieval times was uniquely connected with Islamic theology and beliefs, or whether its presumptions and techniques were essentially those of other human civilizations as well?

The author stresses and emphasizes that Religious orthodoxy confronts Muslim science

(1)

. In order to prove that

assumption the author intentionally and purposely mixes philosophy and the negative attitudes of early Muslim scholars towards it on the one hand, and sciences as a whole on the other hand. This contradicts the simplest principles of research methodology.

Besides, he exploits the differences of opinion amongst various Islamic sects to formulate a fabricated Islamic veiw that suits his preconceptions, prejudices and biased conclusions.

According to Professor Dr. Irfan Abdul Fattah,(*) a very well-known

contemporary

scholar,

a

great

deal

of

misunderstanding and superficial, erroneous and stereotyped conjecture concerning the productive innovative aspects of Islamic science and Muslim cultural achievements have been the accumulated in Western traditions, due to a diversity of reasons, such as:

(1)

ibid.p.95.

-For a full discussion of these stereotyped allegations, see : Said, Edward (1978), Orientalism. London. (*) For further details consult: 1. Dirasatun fi al – fikr al – Arabi al- Islamic Dar- Amar, 1991. P. 17-29.

Tafakkur from a Qur’anic Perspective

Dr. Jamaal Ahmed Badi

1. In modern history, the term science is restricted wholly to a knowledge acquired by observation and experimental methodology. What is beyond the reach of sensual observation and experimental study is not knowledge and defies the definition of the term Science.

2. Western thought, from the early days of Greek philosophy in the sixth century B.C. developed a notion of a reason with ontological capacity which extends to cover and understand both the unseen and the observable worlds.

Hence the emergence – Later on – in Christian theology of the duality of knowledge; the secular and the sacred, and the unbridgeable gap between these two areas of human understanding. Such a duality was constantly reflected in prescribed curricula of study.

3. The Euro-centric or West – centric unilateral theories concerning human civilization presented world civilization as the pure product of the West. Other cultures are denied the privilege of innovative experiences, in toto. As far as Islamic culture is concerned, these self-centric theories still prevail in works dealing with Islam. In their view Islam presented as a petrified entity, inherently void of the ability to change or develop(1).

Hoodbhoy felt that his book needed to be balanced with a somewhat dissimilar view as mentioned in the “foreword”.

(1)

For a full discussion of these stereotyped allegations, see: Said, Edward (1978), Orientalism. London.

‫ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻔﻠﺴﻔﺔ‬

‫ﻫـ‬1422/‫ ﻡ‬2001 ، (1) ‫ ﻋﺩﺩ‬، (3) ‫ ﻤﺠﻠﺩ‬، ‫ﺘﻔﻜﱡﺭ‬

“Unveiling Islam” by Roger Du Pasquier(2) could be taken, to a certain extent, as the fulfillment of that wish. Du Pasquier states clearly that Islamic civilization is based on Tawhid: “Drawing on a vast diversity of sources and material, it ( i.e.

Islamic Civilization) revealed an extraordinary assimilative power which allowed it, throughout the centuries and in all the regions in which it took root, to retain a remarkable degree of coherence and homogeneity, and to remain, like everything else which emanates from Islam, centered on the principles of oneness.”(1) Another fulfillment of Hoodbhoy’s wish is a good compiled work of twenty Muslim scholars from the Indian subcontinentwhere Hoodbhoy lives- entitled “Muslims’ Contribution to Science”

(2)

. The most important findings of Dr. Razi-ud-din

Siddiqi’s work on the Attitude of Islam Towards Science is that Islamic perspective pre-matched the three main aspects of science today are: 1. Islam makes it obligatory on every believer to acquire knowledge. In this regard the democratization of knowledge with the consequent liberation of the human spirit and mind brought about by Islam was really the greatest revolution in human affairs.

(2)

Published by The Islamic Texts Society, Cambridge 1992.

Ibid. p. 102 (2) Compiled by; Dr. Mohammad Mirza & Muhammad Iqbal Siddiqi. Kazi publications, Lahore, Pakistan, 1986. Five years before the work of Hoodbhoy.

(1)

Tafakkur from a Qur’anic Perspective

Dr. Jamaal Ahmed Badi

2. The Qur’an, unlike Greek philosophy, appealed constantly to reason and experience and thus it showed for the first time that science was based on experiment as well as theory.

3. There is no asceticism in Islam. This world and all its resources are to be used for the material betterment of the human race, though men should not devote themselves exclusively to the physical aspect of their personality alone. They should conquer the forces of Nature, and should subjugate them for their own good.

In this compiled work, the contributions of the Muslim thinkers- throughout Islamic history- to scientific progress were shown and elaborated on, particularly in the fields of Mathematics, Chemistry, Medical Sciences and Medicine, Astronomy, Anatomy, History and Sociology.

Out of a long list of Muslim Scholars the following are noteworthy: 1. Al-Beiruni, who is considered the most profound and original savant and mathematician in Islam.

2. Al-Farghani, Al-Battani and Al Khawarizmi the great pioneers in Astronomy.

3. Jabir ibn- Hayyan, The father of modern chemistry.

4. Abu Bakr Al-Razi and Ibnu Sina, big names in the domain of medical science(1).

(1)

For more insight on this contribution see; Fazlur Rahman: “Health and Medicine in Islamic Tradition”. Abdulmajeed & co.K.L. 1993.

‫ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻔﻠﺴﻔﺔ‬

‫ﻫـ‬1422/‫ ﻡ‬2001 ، (1) ‫ ﻋﺩﺩ‬، (3) ‫ ﻤﺠﻠﺩ‬، ‫ﺘﻔﻜﱡﺭ‬

5. Ibn al –Haitham who was able to develop Optics to its highest degree during his time.

6. Ibn- al- Nafis al- Damishqi, Zakariyyah al-Qazwini and Hamad al Mastaufi, leading figures in anatomy.

7. Ibnu Khaldun, an honorable name in both fields of History and Sociology.

Another good aspect of the compilation is the valuable Quotations from Western scientists about the Muslim scholars’ contributions to scientific progress. The most valuable quotation of all is the following one by George Sarton who says: “The most valuable of all, the most original and the most pregnant (works) were written in Arabic. From the second half of the eighth to the end of the eleventh century, Arabic was the scientific, the progressive language of mankind. During that period anyone wishing to be well-informed and up- to- date, had to study Arabic. It will suffice here to evoke a few glorious names without contemporary equivalents in the West; Jabir ibn Haiyan, al-Kindi, al-khwarizmi, al-Razi, Thabit ibn Qura, al-Battani, Hunain ibn Ishaq, al- Farabi, Ibrahim ibn Siman, al- Mas’udi, al- Tabari, Abul- Wafa, Ali ibn Abbas, Abul Qasim, ibn alJazzar, al-Beruni, Ibn Sina, Ibn Yunus, al- Karkhi, Ibn alHaitham, Ali ibn Isa, al-Ghazzali, Al-Zaqali, Omar Khayyam- a magnificent array of names which it would be difficult to extend.

If anyone tells you that the Middle Ages were scientifically sterile, just quote these men to him. All of these scientists

Tafakkur from a Qur’anic Perspective

Dr. Jamaal Ahmed Badi

flourished within a relatively short period between 750 and 1100”(1) Conclusion: In the previous analysis, the task of providing a comprehensive Qur’anic view of the concept of Tafakkur was attempted. The main indications of the concept were highlighted, and their social implications were put forward. The discussions presented in this paper lead us to the conclusion that the concept of Tafakkur within the Qur’anic context is considered as the piece de resistance of any creative thinking or civilizational progress in all aspects of life. This is how our new generations should view the concept of Tafakkur and perceive its intellectual and social implications.

List of References 1. Al ‘ AIwani, Taha Jabir.. Ijtihad, Herndon, Va: IIIT., 1993.

2. Al-‘Aqqad, Abbas.’ Al-Tafkir Faridah Islamiyyah, Beirut: Al-maktabah al- Asriyyah.

3. Arjun’ Muhammad. Al-Qur’an al-‘ Azim Hidaiyatuhuwa- Ijazuhu, Damascus Darul- Qalam,1989.

4. Asad, Muhammad.The Message of the Qur’an.

5. Badri, Malik., Al-Tafakkur min al-Mushahadah ila alshuhud, Herndon, Va:IIIT. 1993.

6. Bakkar, Abdul Karim. Al-Tafkir al-Mawdu, Damascus Daru- al- Qalam, 1993.

(1)

Ibid .p. 131-132.

‫ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻔﻠﺴﻔﺔ‬

‫ﻫـ‬1422/‫ ﻡ‬2001 ، (1) ‫ ﻋﺩﺩ‬، (3) ‫ ﻤﺠﻠﺩ‬، ‫ﺘﻔﻜﱡﺭ‬

7. Du Pasquier, Roger. Unveiling Islam, Cambridge, The Islamic Texts Society, 1992.

8. Fairuzabadi. Al-Qamus al- Muhit, Beirut Muassassat alRisalah, 1996.

9. Hoodbhoy, Pervez. Islam and Science, London, Zed Books Limited, 1991.

10. Iqbal, Muhammad. The Reconstruction of Religious Thought in Islam, Lahore Sh. Muhammad Ashraf, 1982.

11. Ismail, Fatima: Al-Qur’an wa al Nazar al- ‘ Aqli, Herndon, IIIT, Va. 1993.

12. Kamali, Mohammad Hashim. Principles of Islamic Jurisprudence, Kuala Lumpur, Ilmiah Publishers, 1999.

13. Khalid, Ma’ ad: Al- Taajdid Journal, IIUM., Feb., 1998., P.174-203.

14. Ibnu Manzur. Lisanu al- Arab, Beriut Daral – Fikr, 1990.

15. Al- Meziadi, Zuhair. Muqaddimah fi Manhaj al- Ibda’: Ru’yah Islamiyyah, Al- Mansura, Daru- al- wafa, 1993.

16. Mirza, Mohammad & Siddiqi, Muhammad Iqbal. Muslim Contributions to Science, Lahore

Kazi Publications,

1986.

17.

Ouida: Creativity In Islamic Thought, IIUM-Master

Thesis, Nov. 1999.

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Chairperson: Prof. Mubaruk. M. Magthoub

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Editor-in-Chief:

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‫ﺍﳍﺎﺗـﻒ ‪ ………..………………………………… :‬ﺍﻟﻔﺎﻛﺲ ‪..…………………………………… :‬‬ ‫ﻧﻮﻉ ﺍﻻﺷﺘﺮﺍﻙ ‪:‬‬

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‫ﻗﻴﻤﺔ ﺍﻻﺷﺘﺮﺍﻙ ﺍﻟﺴﻨﻮﻱ‪:‬‬

‫ﺃ‪ /‬ﺩﺍﺧﻞ ﺍﻟﺴﻮﺩﺍﻥ‬

‫ﺏ‪ /‬ﺧﺎﺭﺝ ﺍﻟﺴﻮﺩﺍﻥ‬ ‫•‬

‫‪ /2‬ﻣﺆﺳﺴﺎﺕ ‪:‬‬

‫‪ /1‬ﺍﻷﻓـﺮﺍﺩ ‪) :‬ﺃﻟﻒ ﺩﻳﻨﺎﺭ ﺳﻮﺩﺍﱐ( ‪ /2‬ﺍﳌﺆﺳﺴﺎﺕ ) ﺛﻼﺛﺔ ﺁﻻﻑ ﺩﻳﻨﺎﺭ ﺳﻮﺩﺍﱐ(‬ ‫‪ /1‬ﺍﻷﻓـﺮﺍﺩ ‪ ) :‬ﻋﺸﺮﻭﻥ ﺩﻭﻻﺭﹰﺍ(‬

‫‪ /2‬ﺍﳌﺆﺳﺴﺎﺕ ) ﺛﻼﺛﻮﻥ ﺩﻭﻻﺭﹰﺍ(‬

‫ﻳﺘﻢ ﺍﻟﺪﻓﻊ ﺑﺸﻴﻚ ﺑﺎﺳﻢ ﺍﻟﺴﻴﺪ ‪ /‬ﻋﻤﻴﺪ ﻣﻌﻬﺪ ﺇﺳﻼﻡ ﺍﳌﻌﺮﻓﺔ ‪.‬‬

‫אא‬ ‫א‬

‫א‬

‫א א‬

‫ ﻧﺒﺎﺗﺎﺕ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ ‪ :‬ﺍﻟﺪﻛﺘﻮﺭ ﻛﻤﺎﻝ ﻓﻀﻞ ﺍﻟﺴﻴﺪ ‪.‬‬‫א א‬

‫ ﺍﳌﺴﺌﻮﻟﻴﺔ ﺍﳉﻨﺎﺋﻴﺔ ﻟﻠﻤﺼﺎﺭﻑ ‪ :‬ﺍﻟﺪﻛﺘﻮﺭ ﺃﲪﺪ ﻋﻠﻰ ﻋﺒﺪ ﺍﷲ ‪.‬‬‫ ﺇﺳﻼﻣﻴﺔ ﺍﳌﻌﺮﻓﺔ ﳌﺎﺫﺍ ؟ ‪ :‬ﺍﻟﺪﻛﺘﻮﺭ ﳏﻤﺪ ﺍﳊﺴﻦ ﺑﺮﳝﺔ ‪.‬‬‫ ﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﻟﻘﺮﺁﻥ ‪ :‬ﺑﺮﻭﻓﺴﲑ ﻣﺒﺎﺭﻙ ﳏﻤﺪ ﻋﻠﻰ ﳎﺬﻭﺏ ‪.‬‬‫ ﺍﻷﻣﻦ ﺍﻟﻐﺬﺍﺋﻲ )ﺭﺅﻳﺔ ﺗﺄﺻﻴﻠﻴﺔ( ‪ :‬ﺑﺮﻭﻓﺴﲑ ﻓﺘﺤﻲ ﳏﻤﺪ ﺧﻠﻴﻔﺔ ‪.‬‬‫ ﺍﻟﱪﺍﻣﺞ ﺍﻟﺘﻠﻔﺰﻳﻮﻧﻴﺔ ﻭﺃﺛﺮﻫﺎ ﻋﻠﻰ ﺍﻟﺴﻠﻮﻙ ‪ :‬ﳏﺎﺳﻦ ﺟﺎﺩ ﺍﷲ ‪.‬‬‫א‬

‫א‬

‫א‬

‫ ﳏﺎﺿﺮﺍﺕ ﰲ ﺍﳌﻨﻬﺠﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪ :‬ﺑﺮﻭﻓﺴﲑ ﻃﻪ ﺟﺎﺑﺮ ﺍﻟﻌﻠﻮﺍﱐ ‪.‬‬‫ ﺇﺳﻼﻡ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺘﺮﺑﻮﻳﺔ ‪ :‬ﺍﻟﺪﻛﺘﻮﺭ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺳﺮ ﺍﳋﺘﻢ ‪.‬‬‫ ﺍﻟﺘﻐﺬﻳﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ :‬ﺍﻟﺪﻛﺘﻮﺭ ﻛﻤﺎﻝ ﻓﻀﻞ ﺍﻟﺴﻴﺪ ‪.‬‬‫ﳎﻠﺔ ﺗﻔﻜﺮ‬ ‫ﺻﺪﺭ ﻣﻨﻬﺎ ﺛﻼﺛﺔ ﺃﻋﺪﺍﺩ ﺣﱴ ﺍﻵﻥ ‪.‬‬