مجلة تفكر المجلد(5) العدد(2) by Tafakkur

Notes to Contributors "Tafakkur" is a refereed biannual journal issued by the Institute of Islamization of knowledge (IMAM), Gazira University of Sudan. The main focus of the journal is on issues concerning Islamization of knowledge, both theoretical and empirical. Contributors are kindly requested to take note of the following points when submitting their manuscripts: 1. The submitted paper should focus on issues of Islamization of knowledge. 2. The paper should at least contribute to a better understanding of its subject matter. 3. The research methodology and style should suit the modern reader. 4. Whenever verses from the Qurâ&#x20AC;&#x2122;an are quoted, reference should be made to their chapter and number. Sayings from Sunnah should be authenticated. 5. Detailed mathematical derivations should be supplied separately and will not be published. 6. References should be listed at the end of the paper. References in English should be written in the standard format, e.g, for essays: Biraima, M. H., (1999): "Social Reality."Tafakkur, Vol. 1, No. 1, Sudan, And for books: Biraima, M.H., (1999): A Quranic View..., (International Centre for Faith Studies), Sudan. References in Arabic should be written as shown in the Arabic section. 7. All manuscripts should be submitted in a typewritten copy plus an electronic copy (Windows 95 or Compatibles). 8. The manuscript should not exceed 35 typewritten pages (A4 size), with a separately supplied abstract of no more than 200 words. 9. Papers submitted to Tafakkur should be original, and are not expected to have been submitted for publication elsewhere. 10. The author's name his postal and electronic address as well as his phone and fax numbers should be supplied separately from the text of the paper. 11. The paper would be subjected to a double blind refereeing. 12. The editorial board reserves the right to make nonsubstantial changes in the paper, as well as not returning the original manuscripts to their authors. 13. Authors of accepted refereed papers will be paid a financial reward.

‫ﺗَﻔﻜﱡــﺮ‬ (2)

( 1424/ 2003)

‫א‬

(5) ‫اﻟﻤﺠﻠﺪ‬

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‫ﺭﺋﻴﺲ ﻫﻴﺌﺔ ﺍﻟﺘﺤﺮﻳﺮ‬ ‫ﺃ‪.‬ﺩ ﳏﻤﺪ ﺍﳊﺴﻦ ﺑﺮﳝﺔ‬ ‫ﺇﺑﺮﺍﻫﻴﻢ‬

‫ﺃ‪ .‬ﻣﻮﺳﻲ ﺁﺩﻡ ﺃﺑﻮﺯﺭﻗﺔ‬

‫ﺩ‪ .‬ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺍﻷﻣﲔ‬ ‫ﺍﻟﻨﻌﻴﻢ‬

‫א‬

‫ﺩ‪ .‬ﺃﲪﺪ ﳏﻤﺪ ﺍﳊﺴﻦ ﺷﻨﺎﻥ‬ ‫ﺃ‪.‬ﲨﺎﻝ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺷﺮﻳﻒ‬

‫ﺭﺋﻴﺲ ﺍﻟﺘﺤﺮﻳﺮ‪:‬‬

‫א‬

‫ﳏــﺮﺭﻭﻥ‬

‫ﺃ‪ .‬ﻳﻮﺳﻒ ﺍﻟﺒﺸﲑ ﳏﻤﺪ‬ ‫ﺃ‪ .‬ﻗﺎﺳﻢ ﻋﻤﺮ ﺃﺑﻮ ﺍﳋﲑ‬

‫ﲨﻊ ﺇﻟﻜﺘﺮﻭﱐ‬

‫ﻓﺎﺋﺰﺓ ﺣﺴﻦ ﳏﻤﺪ ﺃﲪﺪ‬ ‫ﺃ ﺃﻣﺎﱐ ﺣﺴﻦ ﲪﺪ‬

‫‪:‬‬

‫ﺍﻟﺴﻴﺪ ﺭﺋﻴﺲ ﲢﺮﻳﺮ ﳎﻠﺔ ﺗﻔﻜﱡﺮ‬ ‫ﻣﻌﻬﺪ ﺇﺳﻼﻡ ﺍﳌﻌﺮﻓﺔ )ﺇﻣﺎﻡ( ‪ -‬ﺹ ﺏ ‪ - 526‬ﻭﺍﺩ ﻣﺪﱏ ‪ -‬ﺍﻟﺴﻮﺩﺍﻥ‬ ‫ﻓﺎﻛﺲ ‪00 249 -511 /43399 -20428 :‬‬ ‫ﺗﻠﻔﻮﻧﺎﺕ ‪00 249 -511 /20420 -20421 -20425:‬‬ ‫‪E.mail: Tafakur- Imam @ hotmail .com‬‬ ‫‪III‬‬

‫א‬ ‫" ﺗﻔﻜﱡﺮ" ﳎﻠﺔ ﳏﻜﻤﺔ ﻧﺼﻒ ﺳﻨﻮﻳﺔ ﺗﺼﺪﺭ ﻋﻦ ﻣﻌﻬﺪ ﺇﺳﻼﻡ ﺍﳌﻌﺮﻓﺔ )ﺇﻣﺎﻡ( ﺎﻣﻌﺔ ﺍﳉﺰﻳﺮﺓ‬ ‫)ﺍﻟﺴﻮﺩﺍﻥ( ﻭ ﺘﻢ ﺑﻘﻀﺎﻳﺎ ﺇﺳﻼﻡ ﺍﳌﻌﺮﻓﺔ ﺍﻟﻨ ﺮﻳﺔ ﻭﺍﻟﺘ ﺒﻴﻘﻴﺔ ‪.‬ﺗﺘﻜﻮﻥ ﺍ ﻠﺔ ﻣﻦ ﺍﳌﻠﻔﺎﺕ ﺍﻵﺗﻴﺔ ‪:‬‬ ‫ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻮﻡ ﻭﺍﻟﻔﻠﺴﻔﺔ ﺍﻟﻮﺣﻲ ﻭﻋﻠﻮﻣﻪ ﺍﻟ ﺎﻫﺮﺓ ﺍ ﺟﺘﻤﺎﻋﻴﺔ ﺍﻟ ﺎﻫﺮﺓ ﺍﻟ ﺒﻴﻌﻴﺔ ﺍﻟﺘﺮﺍ‬ ‫ﺍﻟﺘﻘﺎﺭﻳﺮ‬ ‫ﺍﳌﻌﺮﰲ ﺍﻹﺳﻼﻣﻲ ﺍﻟﻔﻜﺮ ﺍﻹﻧﺴﺎﱐ ﺍﻟﻮﺍﻗ ﺍﻹﺳﻼﻣﻲ ﺍﻟﻌﻮﳌﺔ ﺃﻭﺭﺍ ﻟﻠﻨﻘﺎ‬ ‫ﻭﺍﳌﺮﺍﺟﻌﺎﺕ ‪.‬‬ ‫ﻳﺮﺟﻰ ﻣﻦ ﲨﻴ ﺍﻟﺬﻳﻦ ﻳﺘﻘﺪﻣﻮﻥ ﺑﺄ ﺎﺛﻬﻢ ﺇ ﺍ ﻠﺔ ﺍﺳﺘﺼﺤﺎﺏ ﺍﻟﻨﻘﺎ ﺍﻵﺗﻴﺔ ‪:‬‬ ‫ﺃﻥ ﻳﻬﺘﻢ ﺍﻟﺒﺤ ﺍﻟﻌﻠﻤﻲ ﺪﻣﺔ ﻗﻀﻴﺔ ﺍﻟﺘﺄﺻﻴﻞ ﺍﳌﻌﺮﰲ ﻣﻦ ﺧﻼﻝ ﻣﺼﺎﺩﺭ ﺍﳌﻌﺮﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬ ‫‬‫ﺃﻥ ﻳﻘﺪﻡ ﺍﻟﺒﺤ ﺇﺿﺎﻓﺔ ﻭﺍﺿﺤﺔ ﺇ ﺍﳌﻮﺿﻮ ﺍﳌﺪﺭﻭ ‪.‬‬ ‫‬‫ﺃﻥ ﻳﻨﺎﺳ ﺍﻟﺒﺤ ﻭﺃﺳﻠﻮﺑﻪ ﺍﻟﻘﺎﺭ ﺍﳌﻌﺎﺻﺮ ‪.‬‬ ‫‬‫ﻳﺸﺘﺮ ﺍ ﻟﺘﺰﺍﻡ ﺑﻘﻮﺍﻋﺪ ﻭﺷﺮﻭ ﺍﻟﺒﺤ ﺍﻟﻌﻠﻤﻲ ﺍﳌﺘﻌﺎﺭﻑ ﻋﻠﻴﻬﺎ ‪.‬‬ ‫‬‫ﻳﺸﺘﺮ ﻛﺘﺎﺑﺔ ﺃﺭﻗﺎﻡ ﺍﻵﻳﺎﺕ ﻭﺳﻮﺭﻫﺎ ﻭ ﺮﻳﺞ ﺍﻷﺣﺎﺩﻳ ﺍﻟﻨﺒﻮﻳﺔ ﰲ ﺃﺻﻞ ﺍﻟﺒﺤ ‪.‬‬ ‫‬‫ﲨﻴ ﺍﳊﻠﻮﻝ ﻭﺍﳌﻌﺎﳉﺎﺕ ﺍﻟﺮﻳﺎﺿﻴﺔ ﻋﺪﺍ ﺍﳌﻌﺎﺩ ﺕ ﺍﻷﺳﺎﺳﻴﺔ ﺗﺮﻓﻖ ﻛﻤﻠﺤﻖ ﻣﻨﻔﺼﻞ ﻋﻦ‬ ‫‬‫ﺃﺻﻞ ﺍﻟﺒﺤ ) ﻳﻨﺸﺮ( ‪.‬‬ ‫ﻳﻨﺒﻐﻲ ﻭﺿ ﻗﺎﺋﻤﺔ ﻣﺼﺎﺩﺭ ﺍﻟﺪﺭﺍﺳﺔ ﻣﺮﺗﺒﺔ ﰲ ﺎﻳﺔ ﺍﻟﺒﺤ ‪.‬‬ ‫‬‫ﻳﺮﺳﻞ ﺍﻟﺒﺤ ﻣ ﺒﻮﻋﺎ ﰲ ﻧﺴ ﺔ ﻭﺭﻗﻴﺔ ﻭﳏﻔﻮ ﺎ ﰲ ﻗﺮﺹ ﻛﻤﺒﻴﻮﺗﺮ )ﻧ ﺎﻡ ﻭﻳﻨﺪﻭﺯ ‪ 98‬ﺃﻭ‬ ‫‬‫‪ 2000‬ﺃﻭ ﺃ ﺑﺮﺍﻣﺞ ﺃﺧﺮ ﻗﺎﺑﻠﺔ ﻟﻠﺘﺤﻮﻳﻞ ﺇ ﻭﻳﻨﺪﻭﺯ ‪ 98‬ﺃﻭ ‪. (2000‬‬ ‫ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺒﺤ ﻗﺪ ﻧﺸﺮ ﻣﻦ ﻗﺒﻞ ﺃﻭ ﻣﻘﺪﻣﺎ ﻟﻠﻨﺸﺮ ﰲ ﻣﻜﺎﻥ ﺁﺧﺮ‪.‬‬ ‫‬‫ﻳﻜﺘ ﺍﺳﻢ ﺍﻟﺒﺎﺣ ﻭﻋﻨﻮﺍﻧﻪ ﺍﻟﱪﻳﺪ ﻭﺍ ﻟﻜﺘﺮﻭﱐ ﻭﺭﻗﻢ ﻫﺎﺗﻔﻪ ﻭﻓﺎﻛﺴﻪ ﰲ ﻭﺭﻗﺔ ﻣﺴﺘﻘﻠﺔ‬ ‫‬‫ﻋﻦ ﺍﻟﺒﺤ ‪.‬‬ ‫ﺗﻌﺮ ﺍﻟﺒﺤﻮ ﻋﻠﻰ ﳏﻜﻤﲔ ﺘﺎﺭﻫﻢ ﻫﻴﺌﺔ ﺍﻟﺘﺤﺮﻳﺮ ﻭﻟﻠﻬﻴﺌﺔ ﺍﳊﻖ ﰲ ﺇﺟﺮﺍ ﺗﻌﺪﻳﻼﺕ‬ ‫‬‫ﲢﺮﻳﺮﻳﺔ ﺲ ﺟﻮﻫﺮ ﺍﻟﺒﺤ ‪.‬‬ ‫ﲢﺠ ﺍ ﻴﺌﺔ ﺍﺳﻢ ﺍﻟﺒﺎﺣ ﻋﻨﺪ ﺇﺭﺳﺎﻝ ﺍﻟﺒﺤ ﺇ ﺍ ﻜﻤﲔ ﻭﻛﺬﻟ ﺃ ﺎ ﺍ ﻜﻤﲔ ﻋﻦ‬ ‫‬‫ﺍﻟﺒﺎﺣ ‪ .‬ﻭ ﺗﺮﺩ ﺍﻟﺒﺤﻮ ﻷﺻﺤﺎ ﺎ ﻗﺒﻠ ﻟﻠﻨﺸﺮ ﺃﻡ ﺗﻘﺒﻞ‪.‬‬ ‫ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺰﻳﺪ ﻋﺪﺩ ﺻﻔﺤﺎﺕ ﺍﻟﺒﺤ ﻋﻦ ﺲ ﻭﺛﻼﺛﲔ ﺻﻔﺤﺔ )ﺣﺠﻢ ‪ (A4‬ﻭﺗﺮﻓﻖ‬ ‫‬‫ﺧﻼﺻﺔ ﻣﻨﻔﺼﻠﺔ ﻟﻪ ﺗﺰﻳﺪ ﻋﻦ ﻣﺎﺋ ﻛﻠﻤﺔ ‪.‬‬ ‫ﺗﺮﺗﻴ ﺍﻷ ﺎ ﺑﺎ ﻠﺔ ﻳﺄ ﺣﺴ ﺍﳌﻠﻔﺎﺕ ﺍ ﺪﺩﺓ ﻣﻦ ﻗﺒﻞ ﻫﻴﺌﺔ ﺍﻟﺘﺤﺮﻳﺮ ‪.‬‬ ‫‬‫ﻨ ﺍ ﻴﺌﺔ ﺻﺎﺣ ﺍﻟﺒﺤ ﺍ ﻜﻢ ﺍﳌﻨﺸﻮﺭ ﻣﻜﺎﻓﺄﺓ ﻣﺎﻟﻴﺔ‪.‬‬ ‫‬‫‪II‬‬

‫א‬ ‫ﺍﻟ‬

‫ﻜﻠﻤﺔ ﺍﻟﺘﺤﺭﻴﺭ‬

‫‪4-1‬‬

‫ﻤﻠﻑ ﺍﻟﻔﻠﺴﻔﺔ ﻭﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ‬ ‫‪‬‬

‫‪‬‬

‫* ﺍ‬

‫‪‬‬

‫ﻤﻠﻑ ﺍﻟﻭﺤﻲ ﻭﻋﻠﻭﻤﻪ‬ ‫‪*‬ﺍﻟﻤ‬ ‫‪‬‬ ‫‪‬‬

‫‪‬‬

‫ﺭ ﺍﻟﻤ ﺭ‬

‫ﺍ ﻟ ﻴﺔ‬

‫ﻟﻠ‬

‫ﺍﻟ ﺭ‬

‫‪‬ﺩ‪ .‬ﺇﺒﺭﺍﻫﻴﻡ ﺸﻭﻗـﺎﺭ‬

‫ﺭ‬

‫ﻤ ﻤ‬ ‫‪‬ﺩ‪ .‬ﺍﻟﻤﺼﻁﻔﻰ ﺘﺎﺝ ﺍﻟﺩﻴﻥ‬

‫ﻤﻠﻑ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ‬

‫*ﺍﻟﺘﻤﻜﻴ ﺍﻟﺤ‬ ‫ﺭﺍ ﺔ‬

‫ﺍﻟﻤ‬

‫ﺭ‬

‫ﺍﻟ‬

‫ﻴ‬

‫‪ ‬‬

‫ﻤ‬

‫ﺭﺍ‬

‫ﺭ ﺍ ﺘﻤ‬

‫ﺍﻟﻜﺭﻴ ‪ ‬‬

‫‪48 -5‬‬

‫‪86 -49‬‬

‫ﺭ ﺍﻟ ﺭ‬

‫‪ ‬‬ ‫ﺩ‪ .‬ﻋﺒﺩ ﺍﷲ ﻤﺤﻤﺩ ﺍﻷﻤﻴﻥ ﺍﻟﻨﻌﻴﻡ ‪142 -87‬‬

‫‪‬‬ ‫‪‬‬ ‫ﻤﻠﻑ ﺍﻟﺘﺭﺍﺙ ﺍﻟﻤﻌﺭﻓﻲ ﺍﻹﺴﻼﻤﻲ‬ ‫ﻤ ‪ ‬‬ ‫ﺍﻟ ﻜﺭ ﺍ‬ ‫‪ *‬ﺍ ﺍﺭ‬ ‫‪ ‬‬ ‫ﺩ‪ .‬ﺼﺎﻟﺢ ﺒﻥ ﻋﻠﻰ ﺃﺒﻭ ﻋﺭﺍﺩ‬ ‫‪ ‬‬ ‫ﻤﻠﻑ ﺘﻘﺎﺭﻴﺭ ﻭﻤﺭﺍﺠﻌﺎﺕ‬

‫*‬

‫ﺤﺔ‬

‫ﻤ‬

‫‪170 -143‬‬

‫ﺔﺍ ﻴ‬

‫ﻤ ‪‬‬ ‫–‬ ‫ﺩ‪ .‬ﺃﺤﻤﺩ ﻤﺤﻤﺩ ﺍﻟﺤﺴﻥ ﺸﻨﺎﻥ‬

‫‪190-171‬‬

‫اﻟﻘﺴﻢ اﻹﻧﺠﻠﻴﺰي‬

‫ﻤﻠﻑ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ‪ ‬‬

‫’‪* MEASURING THE SUDANESE ISLAMIC BANKS‬‬

‫‪SCALE EFFICIENCY, TECHNOLOGICAL CHANGE AND TFP‬‬ ‫‪GROWTH USING TRANSLOG COST FUNCTION‬‬ ‫‪Naziruddin Abdullah & Abd elrhman Elzahi Saaid‬‬ ‫‪1 - 37‬‬

‫‪IV‬‬

‫ﻣﻌﻬﺪ إﺱﻼم اﻟﻤﻌﺮﻓﺔ )إﻣﺎم(‬ ‫ﺃﻨﺸ ﻓﻲ ﻴﻨﺎﻴﺭ ‪1991‬ﻡ ﺒﺠﺎﻤﻌﺔ ﺍﻟﺠﺯﻴﺭﺓ ﻟﻴﻜﻭﻥ ﻤﺅﺴﺴﺔ ﻟﻸﺒﺤﺎﺙ‬ ‫ﺍﻟﻤﺘﻘﺩﻤﺔ ﻭﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﻌﻠﻴﺎ ﻓﻲ ﻤﺠﺎل ﺇﺴﻼﻡ ﺍﻟﻤﻌﺭﻓﺔ‪.‬‬

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‫ﺍ ‪-:‬‬

‫* ﺍﻟﻘﻴﺎﻡ ﺒﺎﻟﺒﺤﻭﺙ ﺍﻟﺠﺎﺩﺓ ﻓﻲ ﻤﺠﺎل ﻤﻨﻬﺠﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻟﻘﺎﺌﻤﺔ‬ ‫ﻋﻠﻰ ﺍﻟﺠﻤﻊ ﺒﻴﻥ ﺍﻟﻘﺭﺍﺀﺘﻴﻥ "ﺍﻟﻭﺤﻲ ﻭﺍﻟﻜﻭﻥ"‪.‬‬ ‫* ﺍﻟﻌﻤل ﻋﻠﻰ ﺘﺄﺼﻴل ﺍﻟﻌﻠﻭﻡ ﻭﺭﺒﻁ ﺃﻫﺩﺍﻓﻬﺎ ﺒﺎﻟﻤﻘﺎﺼﺩ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻟﻨﺎﺒﻌﺔ‬ ‫ﻤﻥ ﺍﻟﻭﺤﻲ ﺍﻟﻜﺭﻴﻡ ‪.‬‬ ‫* ﺍﻟﺘﻭﺍﺼل ﺍﻟﻤﺘﺒﺼﺭ ﻤﻊ ﺍﻟﺘﺭﺍﺙ ﺍﻟﻤﻌﺭﻓﻲ ﺍﻹﺴﻼﻤﻲ ﻭﺍﻟﻔﻜﺭ ﺍﻹﻨﺴﺎﻨﻲ‬ ‫ﻭﺫﻟﻙ ﻤﻥ ﺨﻼل ﺍﻟﺘﺼﺩﻴﻕ ﻋﻠﻴﻪ ﺒﺎﻟﻤﻨﻬﺠﻴﺔ ﺍﻟﻤﻌﺭﻓﻴﺔ ﺍﻟﻘﺭﺁﻨﻴﺔ ‪.‬‬ ‫* ﺍﻟﻌﻤل ﻋﻠﻰ ﺇﻴﺠﺎﺩ ﻤﻨﺎﻫﺞ ﺩﺭﺍﺴﻴﺔ ﻟﻜﺎﻓﺔ ﺍﻟﻌﻠﻭﻡ ﺘﻘﻭﻡ ﻋﻠﻰ ﻨﻅﺭﻴﺔ‬ ‫ﺍﻟﻤﻌﺭﻓﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺘﺩﺭﺱ ﻟﻠﻁﻼﺏ ﻀﻤﻥ ﺍﻟﻤﻨﺎﻫﺞ ﺍﻟﺠﺎﻤﻌﻴﺔ ‪.‬‬ ‫* ﺍﻟﻌﻤل ﻋﻠﻰ ﺩﺭﺍﺴﺔ ﺍﻟﻭﺍﻗﻊ ﺍﻟﺴﻭﺩﺍﻨﻲ ﻭﺘﻘﺩﻴﻡ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﻤﺘﻌﻠﻘﺔ ﺒﺎﻟﺤﻠﻭل‬ ‫ﺍﻹﺴﻼﻤﻴﺔ ﺍﻟﻼﺯﻤﺔ ‪.‬‬

‫ﺍﻟ ﻴﻜ ﺍ ﺍﺭ ‪:‬‬

‫‪-1‬ﺍﻟﻌﻤﻴﺩ " ﺇﺩﺍﺭﺍﺕ ﻭﻭﺤﺩﺍﺕ ﺇﻤﺎﻡ "‪.‬‬ ‫‪ -2‬ﻫﻴﺌﺔ ﺍﻟﺘﺤﺭﻴﺭ‪.‬‬ ‫‪ -3‬ﺍﻹﺩﺍﺭﺓ ﺍﻟﺘﻨﻔﻴﺫﻴﺔ " ﺸﺌﻭﻥ ﺇﺩﺍﺭﻴﺔ ‪ ،‬ﺸﺌﻭﻥ ﻤﺎﻟﻴﺔ "‪.‬‬ ‫‪ -4‬ﺇﺩﺍﺭﺓ ﺍﻟﺒﺤﻭﺙ ﻭﺍﻟﻤﻨﺎﻫﺞ ﻭﺍﻟﺒﺭﺍﻤﺞ " ﻗﺴﻡ ﺍﻟﺒﺤﻭﺙ ‪ ،‬ﻗﺴﻡ ﺍﻟﻤﻨﺎﻫﺞ ‪،‬‬ ‫ﻗﺴﻡ ﺍﻟﺒﺭﺍﻤﺞ "‪.‬‬ ‫‪ -5‬ﺇﺩﺍﺭﺓ ﺍﻟﻤﻌﻠﻭﻤﺎﺕ "ﻤﻜﺘﺒﺔ ﺍﻟﻔﺎﺭﻭﻗﻲ ‪ ،‬ﻗﻭﺍﻋﺩ ﺍﻟﻤﻌﻠﻭﻤﺎﺕ‪ ،‬ﺍﻟﺘﻜﺸﻴﻑ‬ ‫ﻭﺍﻻﺴﺘﺨﻼﺹ‪ ،‬ﺍﻟﻤﺼﻐﺭﺍﺕ ﺍﻟﻔﻠﻤﻴﺔ "‪.‬‬

‫ﻜﻠﻤﺔ ﺍﻟﺘﺤﺭﻴﺭ‬ ‫ﻤﻥ ﻗﺒل ﺴﻘﻁﺕ ﺃﻓﻐﺎﻨﺴﺘﺎﻥ ﻭﺼﺎﺭﺕ ﻤﺴﺘﻌﻤﺭﺓ ﺃﻤﺭﻴﻜﻴﺔ ﻭﻫﺎﻫﻭ ﺍﻟﻌﺭﺍﻕ ﻴﺴـﻘﻁ‬

‫ﻫﻭ ﺍﻵﺨﺭ ﻭ ُﻴ ﹶﻨﺼﱠﺏ ﻋﻠﻴﻪ ﺤﺎﻜﻡ ﺃﻤﺭﻴﻜﻲ ‪ .‬ﻭﻗﺩ ﻴﺒﺩﻭ ﻫﺫﺍ ﺸﻴﺌﹰﺎ ﻋﺎﺩﻴﹰﺎ ﻭﻁﺒﻴﻌﻴﹰﺎ ﻟﻜﺜﻴﺭ ﻤﻥ‬

‫ﻤﺴﻠﻤﻲ ﻫﺫﺍ ﺍﻟﺯﻤﺎﻥ ﻭﻫﻨﺎ ﻤﻨﺒﻊ ﺍﻟﺩﻫﺸﺔ ﻭﺍﻻﺴﺘﻐﺭﺍﺏ ﺇﺫ ﻜﻴﻑ ﻴﻨﺴﺎﻕ ﺍﻟﻌﻘـل ﺍﻟﻤﺴـﻠﻡ‬ ‫ﻭﺭﺍﺀ ﺩﻋﺎﻭﻯ ﺃﻋﺩﺍﺌﻪ ﻓﻴﺴﺘﺴﻴﻎ ﻗﺘل ﺃﺨﻴﻪ ﺍﻟﻤﺴﻠﻡ ﻭﺍﻨﺘﻬﺎﻙ ﻋﺭﺽ ﺃﺨﺘﻪ ﺍﻟﻤﺴﻠﻤﺔ ﻋﻠﻰ ﻴﺩ‬ ‫ﻋﺩﻭﻩ ﺍﻟﻜﺎﻓﺭ ﺍﻟﻔﺎﺠﺭ؟ ﻭﺍﻟﻤﺴﻠﻤﻭﻥ ﻜﻤﺎ ﺩﻟﺕ ﺍﻟﻨﺼـﻭﺹ ﺍﻹﻟﻬﻴـﺔ ﻭﺍﻟﻨﺒﻭﻴـﺔ – ﻭﻫـﻭ‬

‫ﺍﻷﺼل‪ -‬ﺃﺸﺩﺍﺀ ﻋﻠﻰ ﺍﻟﻜﺎﻓﺭﻴﻥ ‪ ،‬ﺭﺤﻤﺎﺀ ﺒﻴﻨﻬﻡ ﻭﻓﻲ ﺘﺭﺍﺤﻤﻬﻡ ﻤﺜل ﺍﻟﺠﺴﺩ ﺍﻟﻭﺍﺤـﺩ ﺇﺫﺍ‬

‫ﺍﺸﺘﻜﻰ ﻤﻨﻪ ﻋﻀﻭ ﺘﺩﺍﻋﻰ ﻟﻪ ﺴﺎﺌﺭ ﺍﻟﺠﺴﺩ ﺒﺎﻟﺴﻬﺭ ﻭﺍﻟﺤﻤﻰ‪ ،‬ﻭﻤﻜﻤـﻥ ﺍﻻﺴـﺘﻐﺭﺍﺏ ﺃﻥ‬ ‫ﻴﺘﺠﺎﻭﺯ ﺍﻟﻌﻘل ﺍﻟﻤﺴﻠﻡ ﺍﻟﻐﻔﻠﺔ ﻋﻥ ﻫﺫﻩ ﺍﻟﺤﻘﻴﻘﺔ ﺇﻟﻰ ﺍﻟﺩﻓﺎﻉ ﻋﻥ ﺃﻋﺩﺍﺌﻪ ﻭﺇﻨﻜﺎﺭ ﺃﻫـﺩﺍﻓﻬﻡ‬ ‫ﻭﻤﺭﺍﻤﻴﻬﻡ‪.‬‬

‫ﻻ ﺫﻟﻭﺍ‪،‬‬ ‫ﻟﻘﺩ ﻏﹸﺯﻯ ﺍﻟﻤﺴﻠﻤﻭﻥ ﻓﻲ ﻋﻘﺭ ﺩﺍﺭﻫﻡ ﻭﻤﺎ ﻏﹸﺯﻯ ﻗﻭﻡ ﻓﻲ ﻋﻘﺭ ﺩﺍﺭﻫﻡ ﺇ ﹼ‬

‫ﻭﻫﺫﺍ ﺍﻟﺫﱡل ﻭﺍﻟﺼﻐﺎﺭ ﻅﻬﺭ ﻭﺍﻀﺤﹰﺎ ﻭﺠﻠﻴ ﹰﺎ ﻓﻲ ﺍﻻﺴﺘﺴﻼﻡ ﺍﻟﻤﺨﺯﻱ ﻟﻠﻭﺍﻗﻊ ﺍﻟﻤﺨﺯﻱ ﻭﻫﻭ‬

‫ﻟﻴﺱ ﺍﺴﺘﺴﻼﻡ ﻤﺠﻤﻭﻋﺔ ﻤﻥ ﺍﻷﻓﺭﺍﺩ ﺍﻟﻤﺴﻠﻤﻴﻥ ﺒل ﺍﺴﺘﺴﻼﻡ ﺩﻭل ﺒﺤﺎﻟﻬﺎ ﺭﺃﺕ ﻓﻲ‬

‫ﺃﻤﺭﻴﻜﺎ ﺍﻟﺤﺎﻤﻲ ﺍﻟﻌﻅﻴﻡ ﻭﺍﻟﻤﺤﺭﱢﺭ ﺍﻟﻌﻅﻴﻡ‪ ،‬ﺍﻟﺤﺎﻤﻲ ﻭﺍﻟﻤﺤ َﺭّﺭ ﻤﻥ ﻁﺎﻏﻭﺕ ﻫﻭ ﺼﻨﺎﻋﺔ‬

‫ﺃﻤﺭﻴﻜﻴﺔ ﺴﻭﺍﺀ ﻜﺎﻥ ﺃﻓﻐﺎﻨﻴﹰﺎ ﺃﻡ ﻋﺭﺍﻗﻴﹰﺎ ‪.‬‬

‫ﻟﻘﺩ ﺃﻅﻬﺭﺕ ﻫﺫﻩ ﺍﻟﻤﺤﻥ ﻭﺍﻟﻨﻭﺍﺯل ﻏﻴﺎﺏ ﻋﻘﻴﺩﺓ ﺍﻟﻭﻻﺀ ﻭﺍﻟﺒـﺭﺍﺀ ﻟـﺩﻯ ﺍﻟﻜﺜـﺭﺓ‬

‫ﻭﺤﺎﻟﺔ ﺍﻟﻐﺒﺵ ﻭﺍﻟﻀﺒﺎﺒﻴﺔ ﻓﻲ ﻓﻬﻤﻬﺎ ﻭﺍﺴﺘﻴﻌﺎﺒﻬﺎ ﻟﻤﻥ ﻁﺒﻘﻭﻫﺎ ‪ ،‬ﻓﻘﺩ ﺘﻭﻟﻰ ﺍﻟﺒﻌﺽ ﺃﻤﺭﻴﻜﺎ‬ ‫– ﺍﻟﻜﺎﻓﺭ ﺍﻟﺼﺭﻴﺢ – ﺒﺤﺠﺔ ﻜﻔﺭ ﻨﻅﺎﻡ ﺍﻟﻌﺭﺍﻕ ﻭﻜﻔﹼﺭ ﺒﻌﻀﻬﻡ ﺍﻟﻁﺎﻟﺒﺎﻥ ﻤﻥ ﻗﺒل ﻭﻋﻠـﻰ‬

‫ﻥ ﺍﻷﻤﺭ ﺴﻭﺍﺀ‬ ‫ﻥ ﺇﻤﺎﻤﺔ ﺍﻟﻴﻬﻭﺩﻱ ﻭﺍﻟﻨﺼﺭﺍﻨﻲ ﺠﺎﺌﺯﺓ ﻭﻤﻥ ﺜ ّﻡ ﻓﺈ ّ‬ ‫ﻫﺫﺍ ﻭﺤﺴﺏ ﻫﺫﺍ ﺍﻟﻔﻬﻡ ﻓﺈ ّ‬

‫ﻜﺎﻥ ﺃﻤﺭﹰﺍ ﺒﺎﻟﻤﻌﺭﻭﻑ ﺃﻭ ﻨﻬﻴﹰﺎ ﻋﻥ ﺍﻟﻤﻨﻜﺭ ﺼﺎﺭ ﺒﻴﺩ ﻫﺅﻻﺀ ﺍﻷﺌﻤﺔ ‪ ،‬ﻭﻫﺫﺍ ﻤﻤﺎ ﻴﺘﻌـﺫﹼﺭ‬

‫ﻼ ﻓﺈﻨﻪ ﻻ ﻴﺭﺠﻭ ﻨﻔﻌﻙ‪.‬‬ ‫ﻥ ﻋﺩﻭﻙ ﻭﻟﻭ ﻜﺎﻥ ﻋﺎﻗ ﹰ‬ ‫ﻗﺒﻭﻟﻪ ﻭﻴﺘﻭﺠﺏ ﺭﺩﻩ ﻭﻟﻭ ﻜﺎﻥ ﺼﺤﻴﺤﹰﺎ ﻷ ّ‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ ‪1424 /‬ﻫـ‬

‫ﻜﻠﻤﺔ ﺍﻟﺘﺤﺭﻴﺭ‬

‫ﻭﺃﻅﻬﺭﺕ ﻫﺫﻩ ﺍﻟﻤﺤﻥ ﻭﺍﻟﻨﻭﺍﺯل – ﺃﻴﻀﹰﺎ‪ -‬ﻨﻔﺎﻕ ﺤﻜﻭﻤـﺎﺕ ﻁﺎﻟﻤـﺎ ﺠﻌﺠﻌـﺕ‬

‫ﻻ ﺍﷲ" ﻭ "‬ ‫ﺒﺎﻟﺸﻌﺎﺭﺍﺕ ﺍﻹﺴﻼﻤﻴﺔ ﺒﺩﺀﹰﺍ ﺒـ " ﺍﻹﺴﻼﻡ ﻫﻭ ﺍﻟﺤل" ﻭﻤﺭﻭﺭﹰﺍ ﺒـ" ﻻ ﻭﻻﺀ ﺇ ﹼ‬

‫ﻫﻲ ﷲ ﻫﻲ ﷲ" ﻭ " ﺍﻟﻤﻭﺕ ﻷﻤﺭﻴﻜﺎ" ﻭﺍﻨﺘﻬﺎ ًﺀ ﺒﻤﺭﺤﻠﺔ ﺍﻟﺘﻨﺯﻴـل ﻭﺍﻟﺘﻤﺜﻴـل ‪ ...‬ﺃﻗـﻭل‬

‫ﺃﻅﻬﺭﺕ ﻫﺫﻩ ﺍﻟﻤﺤﻥ ﺍﻟﺤﺠﻡ ﺍﻟﺤﻘﻴﻘﻲ ﻟﻠﺤﺭﻜﺎﺕ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻟﺘﻲ ﻗﺒﻀﺕ ﻋﻠﻰ ﺍﻟﺴﱡـﻠﻁﺔ ‪،‬‬

‫ﻓﻘﺩ ﻅﻠﹼﺕ ﺘﻠﻙ ﺍﻟﺸﻌﺎﺭﺍﺕ ﺍﻹﺴﻼﻤﻴﺔ – ﻭﻤﺎ ﺯﺍﻟﺕ – ﻤﺼﺩﺭ ﻋﺯﺓ ﻟﻌﺎﻤﺔ ﺍﻟﻤﺴﻠﻤﻴﻥ ﺍﻟﺫﻴﻥ‬ ‫ﻥ ﺍﻤﺘﺤﺎﻥ ﺍﻟﻭﺍﻗﻊ ﻭﺍﺒﺘﻼﺀﺍﺘـﻪ‬ ‫ﻴﺸﻌﺭﻭﻥ ﺒﺤﺠﻡ ﺍﻟﻤﺄﺴﺎﺓ ﻭﺍﻟﻬﺯﻴﻤﺔ ﺃﻤﺎﻡ ﺃﻋﺩﺍﺌﻬﻡ ‪ ،‬ﻏﻴﺭ ﺃ ّ‬

‫ﺃﻭﻀﺢ ﺤﺎﻟﺔ ﺍﻟﻀﻌﻑ ﺍﻟﺘﻲ ﺘﻌﺎﻨﻴﻬﺎ ﺘﻠﻙ ﺍﻟﺤﺭﻜﺎﺕ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻟﺘﻲ ﻟﻡ ﺘﻁﺒﻕ ﻤﻥ ﺍﻹﺴﻼﻡ‬ ‫ﺴﻭﻯ ﺸﻌﺎﺭﺍﺕ ﺍﻟﺘﻤﻜﻴﻥ ﻭﺃﻫﻤﻠﺕ ﻋﻠﻭﻡ ﺍﻟﺘﻤﻜﻴﻥ ﻭﻭﺴﺎﺌﻠﻪ ‪ .‬ﻭﻟﻘﺩ ﺃﻭﻀﺤﺕ ﺍﻟﻨﺼـﻭﺹ‬

‫ﺍﻟﻘﺭﺁﻨﻴﺔ ﻭﺍﻟﻨﺒﻭﻴﺔ ﻀﺭﻭﺭﺓ ﺍﻹﻋﺩﺍﺩ ﻭﺍﻻﺴﺘﻌﺩﺍﺩ ﺒﺎﻟﻘﻭﺓ ﻭﺃﺨﺫ ﺍﻟﺤﺫﺭ ﺍﻟﺩﺍﺌﻡ ﻤـﻥ ﺃﻋـﺩﺍﺀ‬

‫ﺍﻷﻤﺔ ﻭﻋﺩﻡ ﻤﻭﺍﻻﺘﻬﻡ ﻏﻴﺭ ﺃﻥ ﺍﻟﻭﺍﻗﻊ ﺍﻹﺴﻼﻤﻲ ﻭﺍﻗﻊ ﺸﻌﺎﺭﺍﺕ ﻭﻟﻴﺱ ﻭﺍﻗـﻊ ﺘﻘﻨﻴـﺎﺕ‬

‫ﻻ ﺍﻟﺘﺒﻌﻴﺔ ﻭﺍﻟﺠﺭﻱ ﺨﻠﻑ ﺍﻟﻘﻭﻱ ﻭﻟـﻭ ﻜـﺎﻥ ﺍﻟﻤﺴـﻴﺢ‬ ‫ﻭﻤﻥ ﺜ ّﻡ ﻓﻠﻴﺱ ﺃﻤﺎﻡ ﺍﻟﻀﻌﻴﻑ ﺇ ﹼ‬

‫ﺍﻟﺩﱠﺠﺎل‪ .‬ﻭﻟﻴﺱ ﻫﻨﺎﻙ ﻤﻥ ﺤل ﻟﻤﺸﻜﻼﺕ ﻫﺫﺍ ﺍﻟﻭﺍﻗﻊ ﺍﻹﺴـﻼﻤﻲ ﺍﻟﺒﺌـﻴﺱ ﺇﻻ ﺒﺈﻋـﺎﺩﺓ‬

‫ﻗﺭﺍﺀﺓ ﻤﻨﻬﺞ ﺍﻟﺘﻐﻴﻴﺭ ﺍﻹﺴﻼﻤﻲ ﻭﺘﻁﺒﻴﻘﻪ ﻓﻲ ﺍﻟﻭﺍﻗﻊ‪.‬‬

‫ﺍﻟﻘﺎﺭﻱ ﺍﻟﻜﺭﻴﻡ‬

‫ﻥ ﻤﻌﻅﻡ ﻗﺭﺍﺌﻬﺎ ﻫﻡ ﻤﻥ‬ ‫ﻥ "ﺘﻔﻜﱡﺭ" ﻤﺠﻠﺔ ﻤﺘﺨﺼﺼﺔ ﻭﻟﻬﺫﺍ ﻓﺈ ّ‬ ‫ﻤﻥ ﺍﻟﻤﻌﻠﻭﻡ ﺃ ّ‬

‫ﺍﻟﻤﺤﺴﻭﺒﻴﻥ ﻓﻲ ﺯﻤﺭﺓ ﺍﻟﻌﻠﻤﺎﺀ ﻭﻏﺎﻟﺒﻴﺘﻬﻡ ﻻ ﻴﻨﺸﻐل ﺒﺴﻔﺎﺴﻑ ﺍﻷﻤﻭﺭ ﻭﻫﻲ ﺒﺠﻤﻠﺘﻬﺎ‬

‫ﺘﺘﻌﻠﻕ ﺒﺎﻟﺸﺄﻥ ﺍﻟﻌﺎﻡ ﻟﻸﻤﺔ ﻤﺜل ﻤﺎ ﺫﻜﺭﻨﺎ ﻤﻥ ﺴﻘﻭﻁ ﻜﺎﺒﻭل ﻭﺒﻐﺩﺍﺩ‪ ،‬ﻓﻨﺤﺏ ﻫﻨﺎ ﺘﻭﻀﻴﺢ‬

‫ﺒﻌﺽ ﻤﻁﺎﻟﺏ ﺃﻤﺭﻴﻜﺎ ﻭﺍﻟﺤﻠﻔﺎﺀ ﻷﺠل ﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﺍﻹﺭﻫﺎﺏ – ﻭﻫﻭ ﻋﻨﺩﻫﻡ ﺍﻹﺴﻼﻡ‪-‬‬

‫ﻭﺫﻟﻙ ﺘﺒﺼﻴﺭﹰﺍ ﻭﺘﻨﺒﻴﻬﹰﺎ ﻹﺨﻭﺍﻨﻨﺎ ﺍﻟﻌﻠﻤﺎﺀ ‪:‬‬

‫ﻥ ﻫﺫﻩ ﺍﻟﻤﻨﺎﻫﺞ ﻫﻲ ﻤﻨﺒﻊ ﺍﻹﺭﻫﺎﺏ‬ ‫ﻻ‪ :‬ﺘﻐﻴﻴﺭ ﻤﻨﺎﻫﺞ ﺍﻟﺘﻌﻠﻴﻡ ﻓﻲ ﺍﻟﺩّﻭل ﺍﻹﺴﻼﻤﻴﺔ ﻷ ّ‬ ‫ﺃﻭ ﹰ‬

‫ﻟﺫﻟﻙ ﻴﺭﻭﻥ ﻀﺭﻭﺭﺓ ﺤﺫﻑ ﻤﺎﺩﺓ ﺍﻟﺘﺭﺒﻴﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻭﺘﻐﻴﻴﺭﻫﺎ ﺒﺎﻟﺜﻘﺎﻓﺔ ﺍﻟﺩﻴﻨﻴﺔ‬ ‫ﻭﺫﻟﻙ ﺒﺎﻟﺤﺩﻴﺙ ﻋﻥ ﺍﻟﻴﻬﻭﺩﻴﺔ ﻭﺍﻟﻤﺴﻴﺤﻴﺔ ﻭﺍﻹﺴﻼﻡ ﻜﻭﺤﺩﺓ ﺠﺎﻤﻌﺔ ‪ ،‬ﻭﻴﺭﻭﻥ‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ ‪1424 /‬ﻫـ‬

‫ﻜﻠﻤﺔ ﺍﻟﺘﺤﺭﻴﺭ‬

‫ﺸﻁﺏ ﻜﻠﻤﺔ ﺍﻟﺠﻬﺎﺩ ﻨﻬﺎﺌﻴ ﹰﺎ ﻭﺘﻐﻴﻴﺭ ﻋﻘﻭل ﺍﻟﻁﻼﺏ ﻓﻴﻤﺎ ﻴﺘﻌﻠﻕ ﺒﺎﻟﻌﻼﻗﺎﺕ ﻤﻊ‬

‫ﺍﻟﻨﺼﺎﺭﻯ ﻭﺍﻟﻴﻬﻭﺩ‪ ،‬ﻜﻤﺎ ﻴﺭﻭﻥ ﻀﺭﻭﺭﺓ ﺍﻟﺘﻌﻠﻴﻡ ﺍﻟﻤﺨﺘﻠﻁ ﻭﺇﺸﺎﻋﺔ ﺍﻟﻘﻴﻡ ﺍﻟﻐﺭﺒﻴﺔ‬ ‫ﺒﻴﻥ ﺍﻟﻁﻼﺏ ﺍﻟﻤﺴﻠﻤﻴﻥ ‪.‬‬

‫ﺜﺎﻨﻴﹰﺎ‪ :‬ﺘﺭﻯ ﺃﻤﺭﻴﻜﺎ ﻭﺍﻟﺤﻠﻔﺎﺀ ﻀﺭﻭﺭﺓ ﺇﻏﻼﻕ ﻤﻜﺎﺘﺏ ﺍﻟﻤﺅﺴﺴﺎﺕ ﻭﺍﻟﻤﻨﻅﻤﺎﺕ ﺍﻹﺴﻼﻤﻴﺔ‬

‫ﺒﺎﻋﺘﺒﺎﺭﻫﺎ ﺃﻭﻜﺎﺭﹰﺍ ﻟﻺﺭﻫﺎﺏ ﻭﻤﺼﺩﺭﹰﺍ ﻟﺘﻤﻭﻴﻠﻪ‪ ،‬ﻭﻫﻨـﺎﻙ ﻗـﻭﺍﺌﻡ ﺒﺄﺴـﻤﺎﺀ ﻫـﺫﻩ‬

‫ﺍﻟﻤﺅﺴﺴﺎﺕ ﻭﺍﻟﻤﻨﻅﻤﺎﺕ ﻟﺩﻯ ﺃﻤﺭﻴﻜﺎ ﻭﺭﻭﺴﻴﺎ ﻭﺒﺭﻴﻁﺎﻨﻴﺎ ﻋﻠﻰ ﺴﺒﻴل ﺍﻟﻤﺜﺎل ‪.‬‬

‫ﻭﻜﻤﺎ ﺫﻜﺭﻨﺎ ﻓﻠﻴﺱ ﺃﻤﺎﻡ ﺍﻟﻀﻌﻴﻑ ﺴﻭﻯ ﺍﻟﺠﺭﻱ ﺨﻠﻑ ﺍﻟﻘﻭﻱ ﻭﻋﻠﻰ ﺫﻟﻙ ﻓﻘﺩ‬

‫ﺴﺎﺭﻋﺕ ﺒﻌﺽ ﺍﻟﺩﻭل ﺍﻹﺴﻼﻤﻴﺔ ﺒﺘﻠﺒﻴﺔ ﻫﺫﻴﻥ ﺍﻟﻤﻁﻠﺒﻴﻥ ﻓﺘﻘﺭّﺭ ﺇﻏﻼﻕ ﻤﻜﺎﺘﺏ ﺍﻟﻤﻨﻅﻤﺎﺕ‬

‫ﺍﻹﺴﻼﻤﻴﺔ ﺍﻟﻤﺸﺒﻭﻫﺔ ‪ ،‬ﻜﻤﺎ ﺘﻘﺭّﺭ ﺃﻴﻀﹰﺎ ﺇﻋﺎﺩﺓ ﺍﻟﻨﻅﺭ ﻓﻲ ﺍﻟﻤﻨﺎﻫﺞ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻭﺘ ّﻡ‬ ‫ﺍﺴﺘﺠﻼﺏ ﺍﻟﺨﺒﺭﺍﺀ ﺍﻷﻤﺭﻴﻜﻴﻴﻥ ﻹﻋﺎﻨﺔ ﺘﻠﻙ ﺍﻟﺩﱡﻭل ﺍﻹﺴﻼﻤﻴﺔ ﻓﻲ ﻭﻀﻊ ﻤﻨﺎﻫﺞ ﺒﺩﻴﻠﺔ‬

‫ﻥ ﺤﺼﻭﻨﻨﺎ ﻤﻬ ﱠﺩﺩﺓ ﻤﻥ‬ ‫ﻜﻔﻴﻠﺔ ﺒﺘﻌﻠﻴﻡ ﺃﺒﻨﺎﺌﻬﻡ ﻭﺘﺭﺒﻴﺘﻬﻡ ﺘﺭﺒﻴﺔ ﺴﻭﻴﺔ ﻭﺭﺸﻴﺩﺓ ‪ .‬ﻭﻫﻜﺫﺍ ﻓﺈ ّ‬ ‫ﺩﺍﺨﻠﻬﺎ ﻭﻤﻥ ﻗﻭﻡ ﻫﻡ ﻤﻥ ﺒﻨﻲ ﺠﻠﺩﺘﻨﺎ ﻭﻴﺘﻜﻠﻤﻭﻥ ﺒﺄﻟﺴﻨﺘﻨﺎ ‪.‬‬

‫ﻥ ﺍﻟﺤﺩﻴﺙ ﻋﻥ ﺍﻟﻭﺍﻗﻊ ﺍﻹﺴﻼﻤﻲ ﻫﻭ ﺤﺩﻴﺙ ﻓﻲ ﺍﻟﻤﻨﻬﻴﺎﺕ ﻭﻓﻲ ﺍﻟﻤﺴﻜﻭﺕ ﻋﻨـﻪ‬ ‫ﺇّ‬

‫ﻏﻴﺭ ﺃﻨﻪ ﺠﻬﺎﺩ ﻭﺍﻀﻌﻑ ﺍﻟﺠﻬﺎﺩ ﺃﻥ ﻴﻜﺭﻩ ﻗﻠﺒﻙ ﺍﻟﺨﻁﺄ ﻭﺃﻥ ﺘﺘﺤﻴّﻥ ﺍﻟﻔـﺭﺹ ﻟﺘﺠـﺎﻫﺭ‬

‫ﺒﻠﺴﺎﻨﻙ ﻓﺈﺫﺍ ﻭﺠﺩﺕ ﺘﻠﻙ ﺍﻟﻔﺭﺼﺔ ﻓﻌﻠﻴﻙ ﺃﻥ ﺘﺒﺤﺙ ﻋﻥ ﻓﺭﺼﺔ ﺃﺨﺭﻯ ﻟﺘﻐﻴﱢـﺭ ﺍﻟﺨﻁـﺄ‬

‫ﺒﻴﺩﻙ ﻭﺤﻴﻨﻬﺎ ﻓﻘﻁ ﺘﺤﻘﱢﻕ ﺸﻬﻭﺩﻙ ﻭﻭﺍﺠﺒﻙ ﻜﻤﺴﻠﻡ ﻭﻫﻭ ﻭﺍﺠﺏ ﻴﻨﺒﻐﻲ ﺃﻥ ﻨﺴﻌﻰ ﺇﻟﻴﻪ ﻤﺎ‬ ‫ﻭﺴﻌﻨﺎ ﺍﻟﺠﻬﺩ‪.‬‬

‫ﺍﻟﻘﺎﺭﻱ ﺍﻟﻜﺭﻴﻡ‬

‫ﺃﻓﺘﺘﺢ ﺍﻟﻌﺩﺩ ﺩ‪ .‬ﺇﺒﺭﺍﻫﻴﻡ ﺸﻭﻗﺎﺭ ﺒﺎﻟﺤﺩﻴﺙ ﻓﻲ ﻤﻠﻑ ﺍﻟﻔﻠﺴﻔﺔ ﻋﻥ ﺍﻹﻁﺎﺭ ﺍﻟﻤﻌﺭﻓﻲ‬

‫ﻟﻠﺴﻨﻥ ﺍﻹﻟﻬﻴﺔ ﺤﻴﺙ ﻋﺭﺽ ﺨﺼﺎﺌﺹ ﺍﻟﻤﻌﺭﻓﺔ ﻓﻲ ﺍﻟﺘﺼﻭﺭ ﺍﻟﻘﺭﺁﻨﻲ ﻤﻥ ﺨﻼل ﺒﻴﺎﻥ‬

‫ﻭﻀﻌﻴﺔ ﻭﻁﺒﻴﻌﺔ ﺍﻟﺴﻨﻥ ﺍﻹﻟﻬﻴﺔ ﻭﻭﻀّﺢ ﻜﻴﻔﻴﺔ ﺤﺼﻭل ﺍﻟﻤﻌﺭﻓﺔ ﻭﺍﻟﺒﻴﺎﻥ ﺍﻹﻟﻬﻲ ﻟﻠﻤﻌﺭﻓﺔ‬ ‫ﻋﻥ ﻁﺭﻴﻕ ﺍﻟﺭﺴل ﻭﺍﻷﻨﺒﻴﺎﺀ‪.‬‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ ‪1424 /‬ﻫـ‬

‫ﻜﻠﻤﺔ ﺍﻟﺘﺤﺭﻴﺭ‬

‫ﻭﻓﻲ ﻤﻠﻑ ﺍﻟﻭﺤﻲ ﻭﻋﻠﻭﻤﻪ ﺤﺎﻭل ﺩ‪ .‬ﺍﻟﻤﺼﻁﻔﻰ ﺘﺎﺝ ﺍﻟﺩﻴﻥ ﺇﻋﺎﺩﺓ ﺍﻟﻨﻅـﺭ ﻓـﻲ‬

‫ﻨﻅﺭﻴﺔ ﺍﻟﻤﺠﺎﺯ ﻭﺘﻘﺩﻴﻡ ﻤﻔﻬﻭﻡ ﺃﺼﻴل ﻟﻠﻤﺠﺎﺯ ﻤﻥ ﺨﻼل ﺇﻋﺎﺩﺘﻪ ﻟﻠﻨﻅﺭ ﻓﻲ ﺠﻤﻠـﺔ ﻤـﻥ‬

‫ﺍﻟﻤﺼﻁﻠﺤﺎﺕ ﺍﻟﻤﺘﻌﻠﻘﺔ ﺒﻨﻅﺭﻴﺔ ﺍﻟﻤﺠﺎﺯ ﻓﻲ ﺍﻟﻌﺭﺒﻴﺔ ﻟﻴﻔﺘﺢ ﺒﺫﻟﻙ ﺒﺎﺒﹰﺎ ﻟﻠﻤﺩﺍﺭﺴﺔ ‪.‬‬

‫ﻭﻓﻲ ﻤﻠﻑ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺩﺭﺱ ﺩ‪ .‬ﻋﺒﺩ ﺍﷲ ﻤﺤﻤﺩ ﺍﻷﻤﻴﻥ ﺍﻟﻭﺴﺎﺌل ﺍﻟﺘـﻲ‬

‫ﻁﺭﺤﺘﻬﺎ ﺍﻟﺭﺅﻴﺔ ﺍﻟﻘﺭﺁﻨﻴﺔ ﻟﺘﺤﻘﻴﻕ ﺍﻟﺘﻤﻜﻴﻥ ﻭﺍﻟﺸﻬﻭﺩ ﺍﻟﺤﻀﺎﺭﻱ ﻟﻸﻤﺔ ﺤﻴﺙ ﻜﺜﺭ ﺍﻟﺤﺩﻴﺙ‬ ‫ﻋﻥ ﺍﻟﺘﻤﻜﻴﻥ ﺍﻟﺤﻀﺎﺭﻱ ﺩﻭﻥ ﺃﻥ ﻴﻌﺩ ﺍﻟﻤﺴﻠﻤﻭﻥ ﻋﺩﺓ ﻤﻤﺎ ﺃﺩﻯ ﺇﻟﻰ ﺃﻥ ﺘﻜﻭﻥ ﺍﻟﻤﺸﺎﺭﻴﻊ‬

‫ﺍﻟﺤﻀﺎﺭﻴﺔ ﺍﻟﺘﻲ ﺘﻁﺭﺤﻬﺎ ﺍﻟﺠﻤﺎﻋﺎﺕ ﺍﻹﺴﻼﻤﻴﺔ "ﺠﻌﺠﻌﺔ ﺒﻼ ﻁﺤﻴﻥ " ﻭﺫﻟـﻙ ﻹﻫﻤـﺎل‬

‫ﻫﺫﻩ ﺍﻟﺠﻤﺎﻋﺎﺕ ﻟﻠﻭﺴﺎﺌل ﻭﻋﻠﻭﻤﻬﺎ‪.‬‬

‫ﻭﻓﻲ ﻤﻠﻑ ﺍﻟﺘﺭﺍﺙ ﺍﻟﻤﻌﺭﻓﻲ ﺍﻹﺴﻼﻤﻲ ﻗﺩ ّﻡ ﺩ‪ .‬ﺼﺎﻟﺢ ﺒﻥ ﻋﻠﻲ ﺃﺒﻭ ﻋﺭّﺍﺩ ﺩﺭﺍﺴﺔ‬

‫ﻋﻥ ﻨﺸﺄﺓ ﺍﻹﺩﺍﺭﺓ ﻭﺘﻁﻭﺭﻫﺎ ﻭﺨﺼﺎﺌﺼﻬﺎ ﻓﻲ ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ‪ .‬ﻭﻓﻲ ﻤﻠـﻑ ﺘﻘـﺎﺭﻴﺭ‬

‫ﻭﻤﺭﺍﺠﻌﺎﺕ ﺭﺍﺠﻊ ﺩ‪ .‬ﺃﺤﻤﺩ ﻤﺤﻤﺩ ﺍﻟﺤﺴﻥ ﺸﻨﺎﻥ ﻜﺘﺎﺏ ﻤﺎﻟﻙ ﺒﺩﺭﻱ ﻋﻥ ﺍﻷﻴـﺩﺯ ﻤـﻥ‬

‫ﻤﻨﻅﻭﺭ ﺇﺴﻼﻤﻲ‪.‬‬

‫ﺃﻤﺎ ﺍﻟﻤﻠﻑ ﺍﻹﻨﺠﻠﻴﺯﻱ ﻓﻘﺩ ﺘﺤﺩﺙ ﻓﻴﻪ ﺩ‪ .‬ﻨﻅﻴﺭ ﺍﻟﺩﻴﻥ ﻋﺒﺩ ﺍﷲ ﻭﺩ‪ .‬ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ‬

‫ﺍﻟﺯﺍﻫﻲ ﻋﻥ ﺍﻟﺘﺤﻭل ﺍﻟﻜﺒﻴﺭ ﺍﻟﺫﻱ ﺤﺩﺙ ﻓﻲ ﻗﻁﺎﻉ ﺍﻟﻤﺼﺎﺭﻑ ﺍﻹﺴﻼﻤﻴﺔ ﻓﻲ ﺍﻟﺴﻭﺩﺍﻥ ‪،‬‬

‫ﺤﻴﺙ ﺒﺤﺜﺕ ﺍﻟﺩﺭﺍﺴﺔ ﻓﻲ ﻜﻔﺎﺀﺓ ﺍﻟﺤﺠﻡ ﻭﺍﻟﻨﻤﻭ ﺍﻟﻜﻠﻲ ﻟﻌﻭﺍﻤل ﺍﻹﻨﺘﺎﺝ ﻓﻲ ﻗﻁﺎﻉ‬

‫ﺍﻟﻤﺼﺎﺭﻑ ﻓﻲ ﺍﻟﻔﺘﺭﺓ ﻤﻥ ‪1998 -1989‬ﻡ ‪ ،‬ﻭﺃﺒﺎﻨﺕ ﺍﻟﺩﺭﺍﺴﺔ ﺇﻤﻜﺎﻨﻴﺔ ﺘﻤﺩّﺩ ﺍﻟﺒﻨﻭﻙ‬ ‫ﺍﻹﺴﻼﻤﻴﺔ‪.‬‬

‫ﻨﺴﺄل ﺍﷲ ﺃﻥ ﻴﻨﻔﻊ ﺒﻬﺫﺍ ﺍﻟﺠﻬﺩ ﻭﺃﻥ ﻴﺜﻴﺏ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺫﻴﻥ ﻜﺘﺒﻭﺍ ﺨﻴـﺭﹰﺍ ﺇﻨـﻪ ﻨﻌـﻡ‬

‫ﺍﻟﻤﻭﻟﻰ ﻭﻨﻌﻡ ﺍﻟﻨﺼﻴﺭ‬

‫ﺍﻹﻁﺎﺭ ﺍﻟﻤﻌﺭﻓﻲ ﻟﻠﺴﻨﻥ ﺍﻹﻟﻬﻴﺔ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ‬ ‫‪ .‬ﺭﺍ ﻴ‬

‫ﻤ ﻤﺔ‬

‫ﺤﻤ‬

‫ﺭ*‬

‫ﻫﺫﺍ ﺍﻟﺒﺤﺙ ‪ ،‬ﺩﺭﺍﺴﺔ ﻓﻲ ﺍﻹﻁﺎﺭ ﺍﻟﻤﻌﺭﻓﻲ ﻟﻠﺴﻨﻥ ﺍﻹﻟﻬﻴﺔ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ‪،‬‬

‫ﻼ ‪ ،‬ﻤﻥ ﺨﻼل‬ ‫ﺤﻴﺙ ﺘ ّﻡ ﻋﺭﺽ ﺨﺼﺎﺌﺹ ﺍﻟﻤﻌﺭﻓﺔ ﻓﻲ ﺍﻟﺘﺼﻭﺭ ﺍﻟﻘﺭﺁﻨﻲ ﻤﺠﻤ ﹰ‬ ‫ﻤﺴﺘﻭﻴﻴﻥ‪:‬‬

‫ﺍﻟﻤ ﺘ‬

‫ﺍ‬

‫‪ :‬ﻴﺒﻴﻥ ﻭﻀﻌﻴﺔ ﺍﻟﺴﱡﻨﻥ ﺍﻹﻟﻬﻴﺔ ﻓﻲ ﺍﻟﺘﺼﻭﺭ ﺍﻟﻤﻌﺭﻓﻲ ﺍﻟﻘﺭﺁﻨﻲ ﻋﺎﻤﺔ‬ ‫ﻭﻴﺤﺩﺩ ﻁﺒﻴﻌﺘﻬﺎ ‪ ،‬ﻭﺫﻟﻙ ﻤﻥ ﺨﻼل ﺒﻴﺎﻥ ﻜﻴﻔﻴﺔ ﺤﺼﻭل ﺍﻟﻤﻌﺭﻓﺔ‬

‫ﻥ ﺍﻟﺴﱡﻨﻥ ﺍﻹﻟﻬﻴﺔ ﻫﻲ ﻤﻌﻴﺎﺭ‬ ‫ﻟﻺﻨﺴﺎﻥ ﻓﻲ ﻫﺫﺍ ﺍﻟﺘﺼﻭﺭ ‪ ،‬ﻭﻗﺩ ﺘﺒﻴّﻥ ﺃ ّ‬

‫ﻥ ﺍﻟﻌﺭﺽ ﻓﻲ ﻫﺫﺍ ﺍﻟﻤﺴﺘﻭﻯ ﺒﻴّﻥ ﺍﻟﺨﺼﺎﺌﺹ‬ ‫ﺍﻟﻤﻌﺭﻓﺔ‪ .‬ﻭﻜﻤﺎ ﺃ ّ‬ ‫ﺍﻟﻤ ﺘ‬

‫ﺍﻟ‬

‫ﺍﻟﻤﻌﺭﻓﻴﺔ ﺍﻟﻌﺎﻤﺔ ﺍﻟﺘﻲ ﺘﺤﺩﺩ ﺃﺼﻭﻟﻬﺎ ﻭﻤﺒﺎﺩﺌﻬﺎ ﺍﻟﻜﻠﻴﺔ‪.‬‬

‫‪ :‬ﻓﻴﺘﻨﺎﻭل ﺃﺤﺩ ﺃﺴﻠﻭﺒﻲ ﺘﺤﺼﻴل ﺍﻟﻤﻌﺭﻓﺔ‬

‫)‪(1‬‬

‫ﻤﻥ ﺍﻟﻤﻨﻅﻭﺭ ﺍﻟﻘﺭﺁﻨﻲ ‪،‬‬

‫ﻭﻫﻭ ﺍﻟﺒﻴﺎﻥ ﺍﻹﻟﻬﻲ ﺍﻟﻤﺒﺎﺸﺭ ﻟﻠﻤﻌﺭﻓﺔ ﻋﻥ ﻁﺭﻴﻕ ﺒﻌﺙ ﺍﻷﻨﺒﻴﺎﺀ‬ ‫ﻥ ﺍﷲ ﺘﻌﺎﻟﻰ ﻗﺩ ﺃﺨﺫ ﺒﻴﺩ‬ ‫ﻭﺍﻟ ﱡﺭﺴل‪ .‬ﻭﻗﺩ ﺘﺒﻴّﻥ ﻤﻥ ﺨﻼل ﺍﻟﻌﺭﺽ ﺃ ّ‬

‫ﺍﻟﺒﺸﺭﻴﺔ ﻋﺒﺭ ﻤﺭﺍﺤل ﺤﻴﺎﺘﻬﺎ ﺍﻟﻤﺨﺘﻠﻔﺔ ﺇﻟﻰ ﻤﺭﺍﻗﻲ ﺍﻟﻤﻌﺭﻓﺔ ‪ ،‬ﺒﻬﺫﺍ‬ ‫ﺍﻷﺴﻠﻭﺏ ﺍﻟﻤﺒﺎﺸﺭ ‪ ،‬ﺍﻟﺸﺎﻤل ﻟﻤﺠﺎﻟﻲ ﺍﻟﻐﻴﺏ ﻭﺍﻟﺸﻬﺎﺩﺓ ‪ ،‬ﺍﻟﺫﻱ ﺘﺤﻭل‬

‫* ﺩﻜﺘﻭﺭﺍﻩ ﻓﻲ ﻤﻌﺎﺭﻑ ﺍﻟﻭﺤﻲ ﻤﻥ ﺍﻟﺠﺎﻤﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻟﻌﺎﻟﻤﻴﺔ ﺒﻤﺎﻟﻴﺯﻴﺎ‪.‬‬ ‫)‪ (1‬ﺃﻤﺎ ﺍﻷﺴﻠﻭﺏ ﺍﻟﺜﺎﻨﻲ ‪ ،‬ﻭﻫﻭ ﺍﻟﻤﺴﺘﻭﻯ ﺍﻟﺜﺎﻟﺙ ﺍﻟﺫﻱ ﻴﻤﺜل ﺍﻟﻤﻨﻬﺞ ﺍﻹﺴﺘﻨﺒﺎﻁﻲ ‪ ،‬ﻓﻘﺩ ﺘﻡ ﻓﺼﻠﻪ ﻋـﻥ‬ ‫ﻫﺫﺍ ﺍﻟﺒﺤﺙ ﻷﺴﺒﺎﺏ ﻓﻨﻴﺔ ‪ .‬ﻭﻓﻲ ﺍﻟﻭﺍﻗﻊ ﺃﻥ ﻫﺫﺍ ﺍﻟﺒﺤﺙ ﻜﺎﻥ ﻗﺩ ﺠﺎﺀ ﻀﻤﻥ ﺩﺭﺍﺴﺔ ﺸـﺎﻤﻠﺔ ﻟﻠﺴـﻨﻥ‬ ‫ﺍﻹﻟﻬﻴﺔ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ‪ ،‬ﻤﻭﻀﻭﻋﹰﺎ ﻭﻤﻨﻬﺠﹰﺎ‪ .‬ﻓﻜﺎﻥ ﺍﻟﻤﻭﻀﻭﻉ ﺍﻟﻌﺎﻡ ﻟﻠﺒﺤﺙ ﻴﺩﻭﺭ ﺤﻭل ﺜﻼﺜﺔ ﻤﺤـﺎﻭﺭ‬ ‫ﺃﺴﺎﺴﻴﺔ‪ :‬ﻤﺤﻭﺭ ﺍﻷﺼﻭل ﺍﻟﻜﻠﻴﺔ ﻟﻠﺴﻨﻥ ﺍﻹﻟﻬﻴﺔ ﺍﻟﺫﻱ ﺒﺤﺙ ﻓﻲ ﺍﻟﺼﻴﻎ ﺍﻟﺘﻲ ﻴﺴﺘﻌﺭﺽ ﺒﻬﺎ ﺍﻟﻘـﺭﺁﻥ‬ ‫ﺘﻠﻙ ﺍﻟﺴﱡﻨﻥ ‪ ،‬ﺒﺎﻹﻀﺎﻓﺔ ﺇﻟﻰ ﺨﺼﺎﺌﺼﻬﺎ ﺍﻟﻌﺎﻤﺔ‪ .‬ﻭﻤﺤﻭﺭ ﺍﻷﺼﻭل ﺍﻟﻔﺭﻋﻴﺔ ﻟﻠﺴﻨﻥ ﺍﻟﺫﻱ ﺒﺤﺙ ﻓـﻲ‬ ‫ﺍﻟﺴﱡﻨﻥ ﻋﻠﻰ ﺤﺴﺏ ﻤﺠﺎﻻﺘﻬﺎ ﻭﻫﻲ‪ :‬ﺍﻟﻁﺒﻴﻌﺔ ﻭﺍﻟﻤﺠﺘﻤﻊ ﺜﻡ ﺍﻷﻨﻔﺱ‪ .‬ﻭﻜﺎﻥ ﺍﻹﻁﺎﺭ ﺍﻟﻤﻌﺭﻓﻲ ﻟﻠﺴـﻨﻥ‬ ‫ﺍﻹﻟﻬﻴﺔ ﻫﻭ ﺍﻟﻤﺤﻭﺭ ﺍﻷﻭل ﻟﻠﺩﺭﺍﺴﺔ ‪ ،‬ﻭﻗﺩ ﺍﺸﺘﻤل ﻫﺫﺍ ﺍﻟﻤﺤﻭﺭ ﻋﻠﻰ ﺍﻟﻤﻨﻬﺞ ﺍﻟﻨﺒﻭﻱ ﻓﻲ ﺒﻴﺎﻥ ﺍﻟﺴﱡﻨﻥ‬ ‫ﺍﻹﻟﻬﻴﺔ ﺃﻴﻀﹰﺎ‪.‬‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ ‪1424 /‬ﻫـ‬

‫ﺍﻟﻔﻠﺴﻔﺔ ﻭﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ‬

‫ﻓﻲ ﺨﺎﺘﻤﺔ ﺍﻟﺭﺴﺎﻻﺕ ﺇﻟﻰ ﻨﻅﺎﻡ ﺍﺴﺘﻨﺒﺎﻁﻲ ﺃﺭﺴﺕ ﻗﻭﺍﻋﺩﻩ ﺍﻟﺭﺴﺎﻟﺔ‬

‫ﺍﻟﺨﺎﺘﻤﺔ ‪ ،‬ﻭﺫﻟﻙ ﺒﺈﻨﺯﺍل ﺍﻟﻜﺘﺎﺏ ﻋﻠﻰ ﺍﻟﺭﺴﻭل ﺍﻟﺨﺎﺘﻡ )‪ ، (‬ﻤﺘﻀﻤﻨ ﹰﺎ‬ ‫ﻤﻨﻬﺞ ﺍﻟﻨﻅﺭ ﻭﺍﻻﺴﺘﺩﻻل ‪ ،‬ﺇﻟﻰ ﺠﺎﻨﺏ ﺍﻵﻟﻴﺎﺕ ﺍﻟﺘﻲ ﺘﻌﻴﻥ ﻋﻠﻰ‬

‫ﺍﻻﺴﺘﻨﺒﺎﻁ ﻤﻥ ﻤﺼﺩﺭﻱ ﺍﻟﻤﻌﺭﻓﺔ‪ :‬ﺍﻟﻘﺭﺁﻥ ﻭﺍﻟﻭﺠﻭﺩ‪ ،‬ﺃﻱ ﺍﻟﻤﺘﻠﻭ‬ ‫ﻭﺍﻟﻤﻨﻅﻭﺭ‪.‬‬

‫ﺘﻨﺎﻭل ﺍﻟﺒﺤﺙ ﻫﺫﻩ ﺍﻟﻤﻭﻀﻭﻋﺎﺕ ﺒﺎﻟﻌﺭﺽ ﻭﺍﻟﺘﺤﻠﻴل ﻭﺍﻟﻤﻨﺎﻗﺸﺔ ‪ ،‬ﻤﻌﺘﻤﺩﹰﺍ ﻓﻲ ﺫﻟﻙ‬

‫ﻥ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻜﺎﻥ ﺤﺭﻴﺼﹰﺎ ﻋﻠﻰ‬ ‫ﻋﻠﻰ ﻤﻨﻬﺞ ﺍﻟﺘﻔﺴﻴﺭ ﺍﻟﻤﻭﻀﻭﻋﻲ‪ ،‬ﻓﺘﺒﻴّﻥ ﻤﻥ ﺫﻟﻙ ﺃ ّ‬

‫ﺒﻴﺎﻥ ﺍﻟﺴﱡﻨﻥ ﺍﻹﻟﻬﻴﺔ ﻭﺘﻘﺩﻴﻤﻬﺎ ﻟﻺﻨﺴﺎﻥ ‪ ،‬ﺒﺎﻟﻨﺹ ﺃﻭ ﺒﺎﻟﻤﻌﻨﻰ ‪ ،‬ﺒﺎﻋﺘﺒﺎﺭﻫﺎ ﺁﻟﻴﺎﺕ ﺘﻌﻴﻥ‬ ‫ﻥ ﺍﺴﺘﺠﺎﺒﺔ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻜﺎﻨﺕ ﻀﻌﻴﻔﺔ‪ .‬ﻓﻔﻲ ﺤﻴﻥ ﻨﺠﺩ ﻤﺼﻨﻔﺎﺕ‬ ‫ﻋﻠﻰ ﺍﻻﺴﺘﻨﺒﺎﻁ ‪ ،‬ﺇﻻ ﺃ ّ‬ ‫ﻋﺩﻴﺩﺓ ﻓﻲ ﺃﺩﻕ ﺠﺯﺌﻴﺎﺕ ﺒﻌﺽ ﻤﻭﻀﻭﻋﺎﺕ ﺍﻟﻘﺭﺁﻥ‬

‫ﻜﺎﻟﻔﻘﻪ ﻭﺍﻟﻌﻘﺎﺌﺩ ‪ ،‬ﻟﻡ ﻴﺤﻅ ﻋﻠﻡ‬

‫ﺍﻟﺴﱡﻨﻥ ﺍﻹﻟﻬﻴﺔ ‪ ،‬ﻭﻫﻭ ﺃﻫﻡ ﻋﻠﻡ ﻴﻭﺍﺯﻱ ﺍﻟﺒﻴﺎﻥ ﺍﻹﻟﻬﻲ ﺍﻟﻤﺒﺎﺸﺭ ﻟﻠﻤﻌﺭﻓﺔ ‪ ،‬ﺴﻭﻯ ﺒﺭﺴﺎﻟﺔ‬

‫ﻓﺭﻴﺩﺓ ﻤﻥ ﺸﻴ ﺍﻹﺴﻼﻡ ﺍﺒﻥ ﺘﻴﻤﻴﺔ !‪.‬‬ ‫ﺍﻟ‬

‫ﻴ ﺍﻟﻤ‬

‫ﺍﻟ ﺭ‬

‫ﺍﻟ ﻜﺭ ﺍ‬

‫ﻤ‬

‫ﺍﻟﺴﱡﻨﻥ ﻓﻲ ﺍﻟﻠﻐﺔ ﺠﻤﻊ ﺴﱡﻨﺔ ﻭﻫﻲ ﺘﻁﻠﻕ ﻓﻲ ﻟﺴﺎﻥ ﺍﻟﻌﺭﺏ ﺒﻤﻼﺤﻅﺔ ﺠﺎﻨﺒﻴﻥ ﺃﻭ‬

‫ﺍﻋﺘﺒﺎﺭﻴﻥ ﺍﺜﻨﻴﻥ ﻴﺘﺤﺩﺩ ﺒﻬﻤﺎ ﺍﻟﻤﻌﻨﻰ ﻭﻋﻠﻰ ﻀﻭﺌﻬﻤﺎ ﻴُﻔﻬﻡ ﺍﻟﻤﻘﺼﻭﺩ‪ :‬ﺃﺤﺩﻫﻤﺎ ﺍﻟﺠﺎﻨﺏ‬

‫ﺍﻟﻤﻨﻬﺠﻲ ‪ ،‬ﻭﻫﻭ ﻜﻭﻥ ﺍﻟﻌﻤل ﺃﻭ ﺍﻟﺘﺼﺭﻑ‬

‫)‪(1‬‬

‫ﺍﻟﻤﻘﺼﻭﺩ ﻴﺸﻜل ﺃﺴﻠﻭﺒﹰﺎ ﺠﺩﻴﺩﹰﺍ ﻴﻜﻭﻥ ﺒﻪ‬

‫ﺴﺎﺒﻘﺔ ﻴُﻘﺘﺩﻯ ﺒﻬﺎ ‪ ،‬ﻭﺍﻟﺜﺎﻨﻲ ﺠﺎﻨﺏ ﻤﻌﻨﻭﻱ ﻭﻴﻘﺼﺩ ﺒﻪ ﺍﻟﻤﺩﺍﻭﻤﺔ ﻭﺍﻻﺴﺘﻤﺭﺍﺭ ﻋﻠﻰ ﺍﺘﺒﺎﻉ‬

‫ﺫﺍﺕ ﺍﻷﺴﻠﻭﺏ ﺒﺼﻔﺔ ﻤﺘﻜﺭﺭﺓ ﻭﻤﻁﺭﺩﺓ ‪ ،‬ﻤﻥ ﻏﻴﺭ ﺘﻔﻜﻴﺭ ﺃﻭ ﺭﻭﻴﺔ‪.‬‬

‫ﻓﺎﻟ ﱡ‬ ‫ﺴﻨﺔ ﺒﻤﻼﺤﻅﺔ ﺍﻟﺠﺎﻨﺏ ﺍﻷﻭل ﻫﻲ‪ :‬ﺍﻟﻁﺭﻴﻘﺔ ﻭﺍﻟﺴﻴﺭﺓ ﻭﺍﻟﻤﺜﺎل ﺍﻟﻤﺘﺒﻊ)‪.(1‬‬

‫ﻭﺒﺎﻋﺘﺒﺎﺭ ﺍﻟﺠﺎﻨﺏ ﺍﻟﺜﺎﻨﻲ ﻫﻲ ﺍﻟﻌﺎﺩﺓ)‪ ،(2‬ﻭﻴُﻌﻨﻰ ﺒﻬﺎ ﺍﻟﺘﻜﺭﺍﺭ ﻭﺍﻟﻤﺩﺍﻭﻤﺔ ﺍﻟﻠﺫﺍﻥ ﻴﻜﺴﺒﺎﻥ‬ ‫)‪ (1‬ﺍﻟﻤﻘﺼﻭﺩ ﺒﺎﻷﻋﻤﺎل ﻫﻲ ﺍﻷﻓﻌﺎل ﺍﻟﻌﺎﺩﻴﺔ ﻟﻠﻔﺭﺩ ﺍﻟﺘﻲ ﻻ ﺘﻨﺸﻲﺀ ﺇﻟﺘﺯﺍﻤﺎﺕ ﻜﺎﻟﻨﻭﻡ ﻭﺍﻷﻜل ﻭﺍﻟﺸـﺭﺏ‬ ‫‪...‬ﺍﻟ ‪ ،‬ﺃﻤﺎ ﺍﻟﻤﻘﺼﻭﺩ ﺒﺎﻟﺘﺼﺭﻓﺎﺕ ﻓﻬﻲ ﺍﻷﻓﻌﺎل ﺍﻟﺘﻲ ﺘﻨﺘﺸﻲﺀ ﺇﻟﺘﺯﺍﻤﺎﺕ ﻜﺎﻟﺒﻴﻊ ﻭﺍﻟﺸﺭﺍﺀ ﻭﻏﻴﺭﻫﺎ‪.‬‬ ‫)‪ (1‬ﻗﺎل ﺍﻹﻤﺎﻡ ﺍﻟﻁﺒﺭﻱ "ﺕ‪310:‬ﻫ" ‪،‬ﺃﺒﻭ ﺠﻌﻔﺭ ﻤﺤﻤﺩ ﺒﻥ ﺠﺭﻴﺭﻓﻲ ﺘﻔﺴـﻴﺭﻩ ﻋﻨـﺩ ﺍﻵﻴـﺔ ‪ 137:‬ﺁل‬ ‫ﻋﻤﺭﺍﻥ ‪ ،‬ﺇﻥ ﺍﻟﺴﱡﻨﺔ ﻫﻲ‪ :‬ﺍﻟﻤﺜﺎل ﺍﻟﻤﺘﺒﻊ ﻭﺍﻹﻤﺎﻡ ﺍﻟﻤﺅﺘﻡ ﺒﻪ‪ .‬ﻭﻜﺫﻟﻙ ﻗﺎل ﺍﻟﺯﺠﺎﺝ ” ﺕ‪311:‬ﻫ ” ﺃﺒـﻭ‬

‫ﺩ‪ .‬ﺇﺒﺭﺍﻫﻴﻡ ﺸﻭﻗﺎﺭ‬

‫ﺍﻹﻁﺎﺭ ﺍﻟﻤﻌﺭﻓﻲ ﻟﻠﺴﻨﻥ ﺍﻹﻟﻬﻴﺔ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ‬

‫ﺍﻟﻨﻔﺱ ﻗﻭﻯ ﺍﻋﺘﺒﺎﺭﻴﺔ ﺘﺤﻤﻠﻬﺎ ﻋﻠﻰ ﻨﻤﻁ ﺜﺎﺒﺕ ﻤﻥ ﺍﻟﻌﻤل ﺩﻭﻥ ﺘﻭﺠﻴﻪ ﻋﻘﻠﻲ ‪ ،‬ﻭﻫﻨﺎ ﻗﺩ‬

‫ﺘﹸﺤﻤل ﺍﻟﺴﱡﻨﺔ ﻋﻠﻰ ﺍﻟﻁﺒﻴﻌﺔ ﻭﺍﻟﺴﺠﻴﺔ‪ .‬ﻓﺎﻟﻨﻅﺭ ﻓﻲ ﺍﻟﻤﻌﻨﻰ ﻋﻨﺩ ﺇﻁﻼﻕ ﻫﺫﻩ ﺍﻟﻠﻔﻅﺔ ﻴﻜﻭﻥ‬

‫ﻤﻥ ﻫﺎﺘﻴﻥ ﺍﻟﻨﺎﺤﻴﺘﻴﻥ ‪ ،‬ﻭﺘﻨﻀﺒﻁ ﺴﺎﺌﺭ ﻤﻌﺎﻨﻲ ﺍﻟﺴﱡﻨﺔ ﻓﻲ ﺃﻨﻬﺎ ﺃﺴﻠﻭﺏ ﻤﻁﺭﺩ ﻓﻲ ﺍﻟﺤﺭﻜﺔ‬ ‫ﻭﺍﻟﺘﺘﺎﺒﻊ ‪ ،‬ﺴﻭﺍﺀ ﻜﺎﻥ ﻋﻠﻰ ﺍﻟﻤﺴﺘﻭﻯ ﺍﻟﻔﺭﺩﻱ ﺃﻭ ﺍﻟﺠﻤﺎﻋﻲ ‪ ،‬ﻭﻟﺫﻟﻙ ﻗﺎل ﺍﺒﻥ ﻓﺎﺭﺱ‬

‫"ﺕ‪395:‬ﻫ " ﻓﻲ "ﻤﻌﺠﻡ ﻤﻘﺎﻴﻴﺱ ﺍﻟﻠﻐﺔ"‪ :‬ﺍﻟﺴﻴﻥ ﻭﺍﻟﻨﻭﻥ ﺃﺼل ﻭﺍﺤﺩ ﻤﻁﺭﺩ ‪ ،‬ﻭﻫﻭ‬ ‫ﺠﺭﻴﺎﻥ ﺍﻟﺸﻲﺀ ﻭﺍﻁﺭﺍﺩﻩ ﻓﻲ ﺴﻬﻭﻟﺔ‪.‬‬

‫ﺴﻨﺔ" ﻤﻌﺎﻥ ﺍﺼﻁﻼﺤﻴﺔ ﻤﺘﻌﺩﺩﺓ ﻭﻓﻕ ﺍﻟﻔﻨﻭﻥ‬ ‫ﻭﻓﻲ ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ﺃﻁﻠﻘﺕ ﻋﻠﻰ "ﺍﻟ ﱡ‬

‫ﺍﻟﻤﺨﺘﻠﻔﺔ‪ .‬ﻗﺎل ﺍﺒﻥ ﻤﻨﻅﻭﺭ‪" :‬ﻭﺇﺫﺍ ﺃﻁﻠﻘﺕ ﺍﻟﺴﱡﻨﺔ ﻓﻲ ﺍﻟﺸﺭﻉ‬

‫)‪(3‬‬

‫ﻓﺈﻨﻤﺎ ﻴﺭﺍﺩ ﺒﻬﺎ ﻤﺎ ﺃﻤﺭ ﺒﻪ‬

‫ﻼ ﻤﻤﺎ ﻟﻡ ﻴﻨﻁﻕ ﺒﻪ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺯﻴﺯ‪ ،‬ﻭﻟﻬﺫﺍ‬ ‫ﻻ ﻭﻓﻌ ﹰ‬ ‫ﺍﻟﻨﺒﻲ )‪ (‬ﻭﻨﻬﻰ ﻋﻨﻪ ﻭﻨﺩﺏ ﺇﻟﻴﻪ ﻗﻭ ﹰ‬ ‫ﺴﻨﺔ ﺃﻱ ﺍﻟﻘﺭﺁﻥ ﻭﺍﻟﺤﺩﻴﺙ")‪ .(1‬ﻗﺼﺩ ﺍﺒﻥ ﻤﻨﻅﻭﺭ‬ ‫ﻴﻘﺎل ﻓﻲ ﺃﺩﻟﺔ ﺍﻟﺸﺭﻉ‪ :‬ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟ ﱡ‬

‫ﺒﺎﻟﺸﺭﻉ ﻫﻨﺎ ﺍﺼﻁﻼ ﻋﻠﻤﺎﺀ ﺃﺼﻭل ﺍﻟﻔﻘﻪ ﺍﻟﺫﻴﻥ ﻴﻨﻅﺭﻭﻥ ﺇﻟﻰ "ﺍﻟﺴﻨﺔ" ﻤﻥ ﺯﺍﻭﻴﺔ ﺃﺩﻟﺔ‬

‫ﻥ‬ ‫ﺍﻷﺤﻜﺎﻡ ﻭﺒﺎﻋﺘﺒﺎﺭﻫﺎ ﻤﺼﺩﺭﹰﺍ ﻟﻠﺘﺸﺭﻴﻊ ﺒﺠﺎﻨﺏ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ‪ ،‬ﻭﻟﺫﻟﻙ ﺫﻫﺒﻭﺍ ﺇﻟﻰ ﺃ ّ‬

‫ﻥ‬ ‫ﺍﻟﺴﱡﻨﺔ ﻫﻲ ﻜل ﻤﺎ ﺠﺎﺀ ﻋﻥ ﺍﻟﻨﺒﻲ)‪ (‬ﻤﻥ ﻗﻭل ﺃﻭ ﻓﻌل ﺃﻭ ﺘﻘﺭﻴﺭ‪ .‬ﻭﻴﻘﺼﺩﻭﻥ ﺒﺫﻟﻙ ﺃ ّ‬ ‫ﺇﺴﺤﺎﻕ ﺇﺒﺭﺍﻫﻴﻡ ﺍﻟﺴّﺭﻱ ﻓﻲ ﻜﺘﺎﺒﻪ ” ﻤﻌﺎﻨﻲ ﺍﻟﻘﺭﺁﻥ ﻭﺇﻋﺭﺍﺒﻪ ” ‪.‬ﻭ ﺫﻫﺏ ﺍﺒـﻥ ﻤﻨﻅـﻭﺭ "ﺕ‪711‬ﻫ"‬ ‫ﻥ ﺍﻷﺼل ﻓﻴـﻪ ﺍﻟﻁﺭﻴﻘـﺔ‬ ‫ﺠﻤﺎل ﺍﻟﺩﻴﻥ ﻤﺤﻤﺩ ﺒﻥ ﻤﻜﺭﻡ ‪ ،‬ﻓﻲ "ﻟﺴﺎﻥ ﺍﻟﻌﺭﺏ " ‪ ،‬ﻤﺎﺩﺓ "ﺴﻨﻥ " ﺇﻟﻰ ﺃ ّ‬ ‫ﻭﺍﻟﺴﻴﺭﺓ‪ .‬ﻭﻗﺎل ﺼﺎﺤﺏ ﻤﺨﺘﺎﺭﺍﻟﺼﺤﺎ " ﺝ‪ :"133/1‬ﺍﻟﺴُﻨﻥ‪ :‬ﺍﻟﻁﺭﻴﻘﺔ ‪ ،‬ﻴﻘﺎل‪ :‬ﺍﺴﺘﻘﺎﻡ ﻓﻼﻥ ﻋﻠـﻰ‬ ‫ﺴﻨﻥ ﻭﺍﺤﺩ‪ .‬ﻭﺍﻤﺽ ﻋﻠﻰ ﺴُﻨﻨﻙ ﻭﺴَﻨﻨﻙ ﺃﻱ ﻋﻠﻰ ﻭﺠﻬﻙ‪ ،‬ﻭﺘﻨﺢ ﻋﻥ ﺴُﻨﻥ ﺍﻟﻁﺭﻴﻕ‪ ،‬ﻭﺴَﻨﻨﻪ ﻭﺴﻨﻨﻪ‪،‬‬ ‫ﺜﻼﺙ ﻟﻐﺎﺕ ﻭﺍﻟﺴﻨﺔ‪ :‬ﺍﻟﺴﻴﺭﺓ " ﻭﻫﻜﺫﺍ ﺫﻫﺏ ﺃﻜﺜﺭﻫﻡ ﺇﻟﻰ ﺃﻥ ﺍﻟﺴﻨﺔ‪ :‬ﻫﻲ ﺍﻟﻁﺭﻴﻘﺔ ﻭﺍﻟﺴﻴﺭﺓ‪.‬‬ ‫)‪ (2‬ﻫﺫﺍ ﻤﺎ ﻗﺎﻟﻪ ﺍﻟﺯﻤﺨﺸﺭﻱ ‪ ،‬ﻤﺤﻤﻭﺩ ﺒﻥ ﻋﻤﺭ ﻋﻨﺩ ﺘﻔﺴﻴﺭ ﺍﻵﻴﺔ ‪ 42‬ﻤﻥ ﺴـﻭﺭﺓ ﻓـﺎﻁﺭ ‪ ،‬ﺭﺍﺠـﻊ "‬ ‫ﺍﻟﻜﺸﺎﻑ ﻋﻥ ﺤﻘﺎﺌﻕ ﺍﻟﺘﻨﺯﻴل ﻭ ﻋﻴﻭﻥ ﺍﻷﻗﺎﻭﻴل ﻓﻲ ﻭﺠﻭﻩ ﺍﻟﺘﺄﻭﻴل "‪ -‬ﺍﻟﺒﺎﺒﻲ ﺍﻟﺤﻠﺒﻲ "ﺍﻟﻘﺎﻫﺭﺓ‪"1972‬‬ ‫ﻭﻴﻼﺤﻅ ﺃﻥ ﺘﻔﺴﻴﺭ ﺍﻟﺴﱡﻨﺔ ﺒﺎﻟﻁﺭﻴﻘﺔ ﻭﺍﻟﻌﺎﺩﺓ ﻫﻭ ﺼﻨﻴﻊ ﺃﻜﺜﺭ ﺍﻷﺼﻭﻟﻴﻴﻥ ‪ ،‬ﺒﻴﻨﻤﺎ ﻟﻡ ﻴﺭﺩ ﻟﻔﻅ ﺍﻟﻌـﺎﺩﺓ‬ ‫ﻼ ‪ ،‬ﻫﺫﺍ ﻭﻗﺩ ﻨﻘل ﺍﻹﻤﺎﻡ ﺍﻟﺸﻭﻜﺎﻨﻲ ﻓﻲ ” ﺇﺭﺸﺎﺩ ﺍﻟﻔﺤـﻭل ”‬ ‫ﻋﻨﺩ ﺃﻫل ﺍﻟﻤﻌﺎﺠﻡ ﺘﻔﺴﻴﺭﹰﺍ ﻟﻠﺴﻨﺔ ﺇﻻ ﻗﻠﻴ ﹰ‬ ‫ﻥ ﺍﻟﺴﱡﻨﺔ ﻫﻲ ﺍﻟﺩﻭﺍﻡ‪.‬‬ ‫ﻋﻥ ﺍﻟﻜﺴﺎﺌﻲ ﻗﻭﻟﻪ‪ :‬ﺇ ّ‬ ‫ﻥ ﺍﺴﺘﺨﺩﺍﻡ ﻤﻔﺭﺩﺓ " ﺴُﻨﺔ "‬ ‫)‪ (3‬ﻗﺼﺩ ﺒﺎﻟﺸﺭﻉ ﻫﻨﺎ ﺍﺼﻁﻼ ﺍﻷﺼﻭﻟﻴﻴﻥ ﺃﻭ ﻤﺎ ﻗﺎﺒل ﺍﻟﻤﻌﻨﻰ ﺍﻟﻠﻐﻭﻱ ‪ ،‬ﻷ ّ‬ ‫ﻼ ﻋﻥ ﺍﻻﺴﺘﺨﺩﺍﻡ ﺍﻟﻘﺭﺁﻨـﻲ ﻟﻬـﺎ‬ ‫ﻓﻲ ﺘﺭﺍﺜﻨﺎ ﺍﻹﺴﻼﻤﻲ ﺘﺤﻤل ﻤﻔﺎﻫﻴﻡ ﺃﻭﺴﻊ ﻤﻥ ﻫﺫﺍ ﺍﻟﺘﻌﺭﻴﻑ ‪ ،‬ﻓﻀ ﹰ‬ ‫ﺒﻁﺭﻴﻘﺘﻪ ﺍﻟﺨﺎﺼﺔ ‪.‬‬ ‫)‪ (1‬ﺍﺒﻥ ﻤﻨﻅﻭﺭ ‪ ،‬ﻟﺴﺎﻥ ﺍﻟﻌﺭﺏ ‪ ،‬ﻤﺼﺩﺭ ﺴﺎﺒﻕ ﺝ‪.225/13‬‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ ‪1424 /‬ﻫـ‬

‫ﺍﻟﻔﻠﺴﻔﺔ ﻭﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ‬

‫ﻫﺫﻩ ﺍﻷﻤﻭﺭ ﺍﻟﺜﻼﺜﺔ ﻫﻲ ﺍﻟﺩﺍﻟﺔ ﻋﻠﻰ ﻁﺭﻴﻘﺘﻪ )‪ (‬ﻭﻤﻨﻬﺠﻪ ﻓﻲ ﺒﻴﺎﻥ ﻭﺘﻨـﺯﻴل ﺃﺤﻜﺎﻡ‬

‫ﺍﻟﺩﻴﻥ)‪ .(2‬ﺒﻴﻨﻤﺎ ﺃﻀﺎﻑ ﺃﻫل ﺍﻟﺤﺩﻴﺙ ﺇﻟﻰ ﻤﺎ ﺫﻜﺭﻩ ﺍﻷﺼﻭﻟﻴﻭﻥ ﺃﻤﺭﻴﻥ ﺁﺨﺭﻴﻥ ﻫﻤﺎ‪:‬‬ ‫ﺼﻔﺎﺘﻪ )‪ (‬ﻭﺴﻴﺭﺘﻪ‪ .‬ﻭﺍﻟﻔﻘﻬﺎﺀ ﻴﻘﺼﺭﻭﻥ ﺍﻟﺴﱡﻨﺔ ﻋﻠﻰ ﻤﺎ ﻗﺎﺒل ﺍﻟﻔﺭﺽ ﺃﻭ ﺍﻟﻭﺍﺠﺏ ﻤﻥ‬ ‫ﺍﻷﺤﻜﺎﻡ ‪ ،‬ﻭﻴﻘﻭﻟﻭﻥ ﺇﻨﻬﺎ‪ :‬ﻤﺎ ﻴُﺤﻤﺩ ﻓﺎﻋﻠﻪ ﻭﻻ ﻴُﺫﻡ ﺘﺎﺭﻜﻪ ‪ ،‬ﻜﺎﻟﻤﻨﺩﻭﺏ ﻭﺍﻟﻤﺴﺘﺤﺏ‬

‫)‪(3‬‬

‫ﺹ ﻤﻥ ﻜل ﺘﻠﻙ ﺍﻟﻤﻌﺎﻨﻲ ﺍﻟﺴﺎﺒﻘﺔ‪.‬‬ ‫ﻭﻫﻭ ﺃﺨ ّ‬

‫ﺴﻨﺔ" ﺃﻭﺴﻊ ﻤﻥ ﻫﺫﻩ ﺍﻟﻤﻌﺎﻨﻲ‬ ‫ﻭﺒﺎﺴﺘﻘﺭﺍﺀ ﺍﻟﻘﺭﺁﻥ ﻭﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻭﻴﺔ ﻨﺠﺩ ﺃﻥ ﻤﻔﻬﻭﻡ "ﺍﻟ ﱡ‬

‫ﺍﻻﺼﻁﻼﺤﻴﺔ ﻓﻲ ﻨﻁﺎﻗﻬﺎ ‪ ،‬ﻭﻗﺩ ﺒﻴّﻥ ﺍﺒﻥ ﺘﻴﻤﻴﺔ ﻤﻔﻬﻭﻡ ﺍﻟﺴﱡﻨﺔ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺒﺄﻨﻬﺎ‪" :‬ﺍﻟﻌﺎﺩﺓ‬

‫ﻥ ﻫﺫﺍ ﺃﻴﻀ ﹰﺎ‬ ‫ﺍﻟﺘﻲ ﺘﺘﻀﻤﻥ ﺃﻥ ﻴﻔﻌل ﻓﻲ ﺍﻟﺜﺎﻨﻲ ﻤﺜل ﻤﺎ ﻓﻌل ﺒﻨﻅﻴﺭﻩ ﺍﻷﻭل")‪ .(4‬ﻭﻴﺒﺩﻭ ﺃ ّ‬ ‫ﺴﻨﺔ" ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﻨﺼﹰﺎ ‪ ،‬ﻭﻫﻲ ﺍﻟﻤﻌﺭﻭﻓﺔ ﺒﺴﻨﻥ ﺍﻟﺘﺎﺭﻴ ﺃﻭ‬ ‫ﻴﻨﺤﺼﺭ ﻓﻲ ﻤﺎ ﺠﺎﺀ ﺒﻠﻔﻅ " ﱡ‬

‫ﺍﻻﺠﺘﻤﺎﻉ ‪ ،‬ﻭﺒﺠﺎﻨﺒﻬﺎ ﺃﻨﻭﺍﻉ ﺃﺨﺭﻯ ﻤﻥ ﺍﻟﺴﱡﻨﻥ ﻴﻘﺭﺭﻫﺎ ﺍﻟﻘﺭﺁﻥ ﺒﺼﻴﻎ ﻤﺨﺘﻠﻔﺔ ﻓﻲ ﻤﺠﺎﻟﻲ‬ ‫ﺍﻟﻁﺒﻴﻌﺔ ﻭﺍﻷﻨﻔﺱ‪.‬‬

‫ﻥ ﻤﻔﻬﻭﻡ ﺍﻟﺴﱡﻨﺔ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺃﻗﺭﺏ ﺇﻟﻰ ﺍﻟﻤﻌﻨﻰ ﺍﻟﻠﻐﻭﻱ ﺍﻟﻌﺎﻡ ‪،‬‬ ‫ﻭﻓﻲ ﺍﻟﻤﺠﻤل ﻓﺈ ّ‬

‫ﻭﻤﺒﺎﻴﻥ ﻟﺘﻠﻙ ﺍﻟﻤﻌﺎﻨﻲ ﺍﻻﺼﻁﻼﺤﻴﺔ ‪ ،‬ﻭﻗﺩ ﺠﺎﺀﺕ ﻤﻀﺎﻓﺔ ﺇﻟﻰ ﺜﻼﺙ ﺠﻬﺎﺕ‪ :‬ﺴﱡﻨﺔ ﺍﷲ‬ ‫ﺘﻌﺎﻟﻰ ‪ ،‬ﻭﺴُﻨﺔ ﺍﻷﻨﺒﻴﺎﺀ ﻋﻠﻴﻬﻡ ﺍﻟﺴﻼﻡ ﻓﻲ ﺒﻴﺎﻥ ﺍﻟﺸﺭﻋﺔ ﻭﻭﻀﻊ ﺍﻟﻤﻨﻬﺎﺝ ‪ ،‬ﺜﻡ ﺴُﻨﺔ‬ ‫ﺴﺎﺌﺭ ﻋﺒﺎﺩ ﺍﷲ ‪ ،‬ﺍﻟﺼﺎﻟﺢ ﻤﻨﻬﻡ ﻭﺍﻟﻁﺎﻟﺢ‪ .‬ﻭﺴُﻨﺔ ﺍﷲ ﻫﻲ ﻁﺭﻴﻘﺔ ﺤﻜﻤﺘﻪ ﻓﻲ ﺘﺼﺭﻴﻑ‬

‫ﺸﺅﻭﻥ ﺍﻟﺨﻠﻕ )‪ ،(1‬ﻭﺍﻟﺘﻲ ﻴﻤﻜﻥ ﺍﻟﺘﻌﺒﻴﺭ ﻋﻨﻬﺎ ﺒﻌﺒﺎﺭﺍﺕ ﻤﺨﺘﻠﻔﺔ ﻤﺜل ﺍﻟﻨﺎﻤﻭﺱ ﻭﺍﻟﻨﻅﺎﻡ‬ ‫ﺤﺩّﺙ ﺒﻪ ﻋﻨﻪ ﺒﻌﺩ‬ ‫)‪ (2‬ﻗﺎل ﺸﻴ ﺍﻹﺴﻼﻡ ﺍﺒﻥ ﺘﻴﻤﻴﺔ‪ :‬ﺍﻟﺤﺩﻴﺙ ﺍﻟﻨﺒﻭﻱ ﻫﻭ ﻋﻨﺩ ﺍﻹﻁﻼﻕ ﻴﻨﺼﺭﻑ ﺇﻟﻰ ﻤﺎ ُ‬ ‫ﺍﻟﻨﺒﻭﺓ ﻤﻥ ﻗﻭﻟﻪ ﻭﻓﻌﻠﻪ ﻭﺍﻗﺭﺍﺭﻩ ‪ ،‬ﻓﺈﻥ ﺴﻨﺘﻪ ﺜﺒﺘﺕ ﻤﻥ ﻫﺫﻩ ﺍﻟﻭﺠﻭﻩ ﺍﻟﺜﻼﺜﺔ ‪ .‬ﻓﻤﺎ ﻗﺎﻟﻪ ﺇﻥ ﻜﺎﻥ ﺨﺒـﺭﹰﺍ‬ ‫ﻭﺠﺏ ﺘﺼﺩﻴﻘﻪ ﺒﻪ ‪ ،‬ﻭﺇﻥ ﻜﺎﻥ ﺘﺸﺭﻴﻌﹰﺎ ‪ ،‬ﺇﻴﺠﺎﺒﹰﺎ ﺃﻭ ﺘﺤﺭﻴﻤﹰﺎ ﺃﻭ ﺇﺒﺎﺤﺔ ﻭﺠﺏ ﺍﺘﺒﺎﻋﻪ ﻓﻴﻪ ‪ ".‬ﻤﺠﻤـﻭﻉ‬ ‫ﺍﻟﻔﺘﺎﻭﻱ ﻤﺞ‪.7-6/18‬‬ ‫)‪ (3‬ﺭﺍﺠﻊ ﻫﺫﻩ ﺍﻟﻤﻌﺎﻨﻲ‪:‬ﻋﺒﺩ ﺍﻟﻐﻨﻲ ﻋﺒﺩ ﺍﻟﺨﺎﻟﻕ‪ ،‬ﺤﺠﻴﺔ ﺍﻟﺴﻨﺔ‪ ،‬ﻤﻁﺒﻭﻋﺎﺕ ﺍﻟﻤﻌﻬـﺩ ﺍﻟﻌـﺎﻟﻤﻲ ﻟﻠﻔﻜـﺭ‬ ‫ﺍﻹﺴﻼﻤﻲ ﻁ‪ ،1‬ﺩﺍﺭ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ" ﺒﻴﺭﻭﺕ‪.” 1986‬ﺹ‪ .84-45‬ﻭﻗﺎﺭﻥ‪ :‬ﺍﻟﻘﺭﻀﺎﻭﻱ‪ ،‬ﻴﻭﺴﻑ ‪،‬‬ ‫ﺍﻟﻤﺩﺨل ﻟﺩﺭﺍﺴﺔ ﺍﻟﺴﱡﻨﺔ ﺍﻟﻨﺒﻭﻴﺔ ‪ ،‬ﻁ ‪3‬ﻤﻜﺘﺒﺔ ﻭﻫﺒﺔ ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ ‪1992‬ﻡ " ‪ ،‬ﺹ‪.12‬‬ ‫)‪ (4‬ﺍﺒﻥ ﺘﻴﻤﻴﺔ ‪ ،‬ﺃﺤﻤﺩ ﺒﻥ ﻋﺒﺩ ﺍﻟﺤﻠﻴﻡ ‪ ،‬ﻤﺠﻤﻭﻉ ﺍﻟﻔﺘﺎﻭﻯ ‪ ،‬ﻤﺞ‪.20-19/13‬‬ ‫)‪ (1‬ﺍﻷﺼﻔﻬﺎﻨﻲ ‪ ،‬ﺍﻟﺭﺍﻏﺏ ‪ ،‬ﻤﻔﺭﺩﺍﺕ ﻏﺭﻴﺏ ﺍﻟﻘﺭﺁﻥ ‪ ،‬ﺩﺍﺭ ﺍﻟﻤﻌﺭﻓﺔ ‪،‬ﺒﻴﺭﻭﺕ‪،‬ﺒﺩﻭﻥ ﺘﺎﺭﻴ "‪ .‬ﻤـﺎﺩﺓ ”‬ ‫ﺴﻥ‪ .‬ﻭﻟﻌل ﻤﻥ ﺍﻟﺘﻌﺒﻴﺭﺍﺕ ﺍﻟﻤﻨﺎﺴﺒﺔ ﻋﻥ ﺍﻟﺴﱡﻨﻥ ﺍﻹﻟﻬﻴﺔ ﻭﺒﻴﺎﻥ ﻤﺠﺎﻻﺘﻬﺎ ‪ ،‬ﻤﺎ ﺠـﺎﺀ ﻋـﻥ ﺍﻟﺸـﻴ‬

‫ﺩ‪ .‬ﺇﺒﺭﺍﻫﻴﻡ ﺸﻭﻗﺎﺭ‬

‫ﺍﻹﻁﺎﺭ ﺍﻟﻤﻌﺭﻓﻲ ﻟﻠﺴﻨﻥ ﺍﻹﻟﻬﻴﺔ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ‬

‫ﻭﺍﻟﻘﺎﻨﻭﻥ ‪ ،‬ﻭﻏﻴﺭﻫﺎ ﻤﻥ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﺘﻲ ﺘﻌﻜﺱ ﻤﻀﻤﻭﻥ ﺍﻟﺤﻜﻤﺔ ﺍﻹﻟﻬﻴﺔ ﺍﻟﻤﺘﻌﻠﻘﺔ ﺒﺨﻠﻘﻪ‬

‫ﻭﺃﻤﺭﻩ ‪ ،‬ﻭﺍﻟﻤﺘﺠﻠﻴﺔ ﻓﻲ ﺸﺭﻋﻪ ﻭﻓﻲ ﺤﻘﺎﺌﻕ ﺍﻟﻜﻭﻥ‬

‫)‪(2‬‬

‫ﺍﻟﻜﺎﻤﻨﺔ ﻓﻲ ﺍﻟﻭﺠﻭﺩ ﺒﺼﺭﻑ‬

‫ﺍﻟﻨﻅﺭ ﻋﻥ ﺍﻟﻭﻋﻲ ﺍﻹﻨﺴﺎﻨﻲ ﻭﺇﺩﺭﺍﻜﻪ‪ .‬ﻭﻫﺫﻩ ﻫﻲ ﻤﻘﺼﻭﺩﻨﺎ ﻓﻲ ﻫﺫﺍ ﺍﻟﺒﺤﺙ‪.‬‬

‫ﻭﺴﻨﻥ ﺍﷲ ﺘﻌﺎﻟﻰ ﺒﻬﺫﺍ ﺍﻟﻤﻌﻨﻰ ﻴﻁﺭﺤﻬﺎ ﺍﻟﻘﺭﺁﻥ ﺒﺼﻴﻎ ﻤﺨﺘﻠﻔﺔ ‪ ،‬ﻜﺼﻴﻐﺔ ﺍﻟﺸﺭﻁ‬

‫ﻭﺍﻟﺠﺯﺍﺀ‪ ،‬ﻭﻴﻌﺭﻀﻬﺎ ﺒﺄﺴﺎﻟﻴﺏ ﻤﺘﻌﺩﺩﺓ ﻜﺎﻟﺘﻌﻤﻴﻡ ﻭﺍﻟﺘﻔﺼﻴل ‪ ،‬ﻭﺍﻟﺘﻨﺼﻴﺹ‬

‫ﻥ ﺍﻟﻨﻅﺭ ﻓﻲ ﺍﻟﺴﱡﻨﻥ ﺍﻹﻟﻬﻴﺔ ﻴﻨﺒﻐﻲ ﺃﻥ ﻴﻜﻭﻥ ﺃﻴﻀﹰﺎ ﻤﻥ ﺠﻭﺍﻨﺏ‬ ‫ﻭﺍﻟﺘﻘﺭﻴﺭ‪..‬ﺍﻟ ‪ ،‬ﻭﻋﻠﻴﻪ ﻓﺈ ّ‬

‫ﻤﺘﻌﺩﺩﺓ ﻻ ﻤﻥ ﺠﺎﻨﺏ ﻭﺍﺤﺩ‪.‬‬

‫ﻓﻬﻲ ﻤﻥ ﺤﻴﺙ ﻤﻭﻀﻭﻉ ﺘﻌﻠﻘﻬﺎ ﻗﺩ ﺘﺭﺘﺒﻁ ﺒﻌﻨﺎﺼﺭ ﺍﻷﺸﻴﺎﺀ ﻭﺘﻜﻭﻴﻨﺎﺘﻬﺎ‬

‫ﻭﻅﻭﺍﻫﺭﻫﺎ ‪ ،‬ﺃﻭ ﺒﺄﻋﻤﺎل ﺍﻟﻘﻠﻭﺏ ﻭﺃﺤﻭﺍﻟﻬﺎ ﻓﺘﻜﻭﻥ ﻤﻭﻀﻭﻋﹰﺎ ﻟﻸﺨﻼﻕ ‪ ،‬ﺃﻭ ﺒﺎﻟﻤﺠﺘﻤﻌﺎﺕ‬

‫ﺍﻟﺒﺸﺭﻴﺔ ﻭﻨﺸﺎﻁﻬﺎ ﺍﻟﺤﻀﺎﺭﻱ ﻭﺤﺭﻜﺘﻬﺎ ﺍﻟﻌﻤﺭﺍﻨﻴﺔ ‪ ،‬ﻓﺘﻨﺸﺄ ﻤﻥ ﻜل ﺫﻟﻙ ﻋﻠﻭﻡ ﻤﺨﺘﻠﻔﺔ‪:‬‬

‫ﻁﺒﻴﻌﻴﺔ ﻭﺇﻨﺴﺎﻨﻴﺔ ﻭﺍﺠﺘﻤﺎﻋﻴﺔ ﻭﻏﻴﺭﻫﺎ‪ .‬ﻭﺒﺎﻟﻨﻅﺭ ﺇﻟﻰ ﻁﺭﻴﻘﺔ ﻭﺠﻭﺩﻫﺎ ﻓﻲ ﺍﻟﻭﺍﻗﻊ ‪ ،‬ﻓﻬﻲ‬

‫ﺇﻤﺎ ﺃﻥ ﺘﻭﺠﺩ ﻤﻨﻔﺭﺩﺓ ﺒﺎﻋﺘﺒﺎﺭﻫﺎ ﺨﺼﺎﺌﺹ ﻟﻸﺸﻴﺎﺀ ‪ ،‬ﻭﺇﻤﺎ ﻓﻲ ﺘﺩﺍﺨل ﻭﺘﻔﺎﻋل ﻤﻊ‬

‫ﺒﻌﻀﻬﺎ ﺍﻟﺒﻌﺽ ‪ ،‬ﻓﺘﻨﺸﺄ ﺒﻴﻨﻬﺎ ﻋﻼﻗﺎﺕ ‪ ،‬ﻭﺃﻨﺸﻁﺔ ﻤﺨﺘﻠﻔﺔ ﺴﻭﺍﺀ ﺒﺎﻟﺴﻠﺏ ﺃﻭ ﺒﺎﻹﻴﺠﺎﺏ‪.‬‬

‫ﺍﻟﺸﻌﺭﺍﻭﻱ ﺒﻘﻭﻟﻪ‪ ":‬ﺍﻟﺴﱡﻨﻥ ﻫﻲ ﺍﻟﻁﺭﻕ ﺍﻟﺘﻲ ﻴﺼﺭّﻑ ﺍﷲ ﺒﻬﺎ ﺍﻟﻜﻭﻥ ﺒﻤﺎ ﻴﺤﻘﻕ ﻤﺼﻠﺤﺔ ﺫﻟﻙ ﺍﻟﻜﻭﻥ ‪،‬‬ ‫ﻟﻴﻀﻤﻥ ﻟﻺﻨﺴﺎﻥ ﻤﺎ ﻴﺤﻘﻕ ﻤﺼﻠﺤﺘﻪ‪ .‬ﻭﻤﺼﻠﺤﺔ ﺍﻹﻨﺴﺎﻥ ﺘﺘﻤﺜل ﻓﻲ ﺃﻥ ﻴﺴﻭﺩ ﺍﻟﺤﻕ ﻓﻲ ﺤﻴﺎﺓ ﺍﻹﻨﺴﺎﻥ‬ ‫ﺍﻟﻤﺨﺘﺎﺭ ﻜﻤﺎ ﺴﺎﺩ ﺍﻟﺤﻕ ﻓﻲ ﺍﻟﻜﻭﻥ ﺍﻟﻤﺴﻴّﺭ "‪ .‬ﻤﺤﻤﺩ ﻤﺘﻭﻟﻰ ﺍﻟﺸﻌﺭﺍﻭﻱ ‪ ،‬ﺘﻔﺴﻴﺭ ﺍﻟﺸﻌﺭﺍﻭﻱ ‪ ،‬ﻨﺸـﺭ‬ ‫ﺩﺍﺭ ﺍﻷﺨﺒﺎﺭ ” ﺍﻟﻘﺎﻫﺭﺓ ‪1991‬ﻡ ” ﻤﺞ‪.1763/3‬‬ ‫)‪ (2‬ﻤﻥ ﺍﻟﻤﻔﻴﺩ ﺘﺤﺩﻴﺩ ﻤﻔﻬﻭﻡ ﻟﻔﻅ ” ﺍﻟﻜﻭﻥ ” ﻜﻤﺎ ﻭﺭﺩ ﻓﻲ ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ‪ .‬ﻓﺎﻟﻘﺭﺁﻥ ﻴﺴـﺘﺨﺩﻡ ﻟﻔـﻅ ”‬ ‫ﺍﻟﺘﻜﻭﻴﻥ ” ﺼﻔﺔ ﷲ ﺘﻌﺎﻟﻰ ﻭﻫﻭ ﺇﺨﺭﺍﺝ ﺍﻟﻤﻌﺩﻭﻡ ﻤﻥ ﻜﺘﻡ ﺍﻟﻌﺩﻡ ﺇﻟﻰ ﺍﻟﻭﺠـﻭﺩ ‪ ،‬ﻜﻤـﺎ ﺫﻫـﺏ ﺇﻟﻴـﻪ‬ ‫ﺍﻟﺘﻬﺎﻨﻭﻱ ﻓﻲ" ﺇﺼﻁﻼﺤﺎﺕ ﺍﻟﻔﻨﻭﻥ " ‪ ،‬ﻤﺎﺩﺓ ” ﺍﻟﺘﻜﻭﻴﻥ "‪ .‬ﻭﺠﺎﺀ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ‪ :‬ﺍ‬ ‫ﻟ ﻜ ﻴﻜ ‪ " ‬ﻤﺭﻴﻡ ‪ ."35‬ﻭﺫﻫﺏ ﺍﻟﺘﻬﺎﻨﻭﻱ ﺇﻟـﻰ ﺃﻥ ﻤﻌﻨـﻰ ﺍﻟﻜـﻭﻥ ﻋﻨـﺩ‬ ‫ﻤﺭﺍ ﻤ ﻴ‬ ‫ﺍﻟﻤﺘﻜﻠﻤﻴﻥ ﻤﺭﺍﺩﻑ ﻟﻠﻭﺠﻭﺩ ﻭﻗﺩ ﻴﺴﺘﺨﺩﻡ ﺃﻴﻀﹰﺎ ﻤﺼﻁﻠﺢ ” ﺍﻟﻌﺎﻟﻡ ” ﻭﻴﻘﺼﺩ ﺒـﻪ ﻤﺠﻤـﻭﻉ ﺃﺠـﺯﺍﺀ‬ ‫ﺍﻟﻜﻭﻥ‪ ،‬ﺃﻱ ﻤﺠﻤﻭﻉ ﺍﻟﻤﺨﻠﻭﻗﺎﺕ‪ .‬ﻭﻋﻨﺩ ﺍﻟﻔﻼﺴﻔﺔ ﻴﺭﺍﺩﻑ ﺍﻟﻜﻭﻥ ﺍﻟﻭﺠﻭﺩ ﺍﻟﻤﻁﻠﻕ ﺍﻟﻌﺎﻡ ﺍﻟﺫﻱ ﺒﻤﻌﻨـﻰ‬ ‫ﻥ ﺍﻟﻜﻭﻥ ﻫﻭ ﻤﺠﻤﻭﻉ ﻤﺎ ﺘﻜﻭّﻥ ﺒﺎﻹﺭﺍﺩﺓ ﺍﻹﻟﻬﻴﺔ ﻓـﻲ‬ ‫ﺍﻟﻤﻜﹼﻭﻥ‪ .‬ﻓﺘﺤﺼل ﻤﻥ ﺠﻤﻠﺔ ﻫﺫﻩ ﺍﻟﺘﻌﺭﻴﻔﺎﺕ ﺃ ّ‬ ‫ﺍﻟﺯﻤﺎﻥ ﻭﺍﻟﻤﻜﺎﻥ ﻤﻥ ﺍﻟﻤﻭﺠﻭﺩﺍﺕ ﻤﻥ ﻜﺘﻡ ﺍﻟﻌﺩﻡ ‪.‬ﺭﺍﺠﻊ ﻋﺭﻀﹰﺎ ﺒﻬﺫﺍ ﺍﻟﻤﻌﻨـﻰ‪ :‬ﺍﻟﺘﻔﺘـﺎﺯﺍﻨﻲ ‪ ،‬ﺃﺒـﻭ‬ ‫ﺍﻟﻭﻓﺎﺀ ﺍﻟﻐﻨﻴﻤﻲ ‪ ،‬ﺍﻹﻨﺴﺎﻥ ﻭﺍﻟﻜﻭﻥ ﻓﻲ ﺍﻹﺴﻼﻡ ‪ ،‬ﺩﺍﺭ ﺍﻟﺜﻘﺎﻓﺔ ﻟﻠﻨﺸﺭ " ﺍﻟﻘﺎﻫﺭﺓ ‪1995‬ﻡ " ﺹ‪.25‬‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ ‪1424 /‬ﻫـ‬

‫ﺍﻟﻔﻠﺴﻔﺔ ﻭﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ‬

‫ﻭﺒﺎﻟﻨﻅﺭ ﺇﻟﻰ ﺨﺼﺎﺌﺹ ﻋﻤﻠﻬﺎ ﻭﻁﺭﻴﻘﺔ ﻨﺸﺎﻁﻬﺎ ﺘﺘﻌﺩﺩ ﺇﻟﻰ ﺴﻨﻥ ﺼﺎﺭﻤﺔ ﻓﻭﺭﻴﺔ ﺍﻟﻨﺘﺎﺌﺞ‬

‫ﻭﺃﺨﺭﻯ ﻤﺘﺭﺍﺨﻴﺔ ﺍﻟﻨﺘﺎﺌﺞ ‪ ،‬ﺒﺤﻴﺙ ﻗﺩ ﻴﺨﻔﻰ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﺃﺴﻠﻭﺏ ﺍﻁﺭﺍﺩﻫﺎ‪ .‬ﻭﺒﺎﻟﻨﻅﺭ ﺇﻟﻰ‬

‫ﺍﺭﺘﺒﺎﻁﻬﺎ ﺒﺈﺭﺍﺩﺓ ﺍﻹﻨﺴﺎﻥ ﻤﻥ ﺠﺎﻨﺏ ﻭﺍﻹﺭﺍﺩﺓ ﺍﻹﻟﻬﻴﺔ ﻤﻥ ﺠﺎﻨﺏ ﺁﺨﺭ ﺘﺘﻨﻭﻉ ﺇﻟﻰ ﺴﻨﻥ‬ ‫ﻜﻭﻨﻴﺔ ﻭﺃﺨﺭﻯ ﺸﺭﻋﻴﺔ‪ .‬ﻭﺍﻟﺴﻨﻥ ﺍﻹﻟﻬﻴﺔ ﺒﺎﻋﺘﺒﺎﺭ ﺫﺍﺘﻬﺎ ﻓﺈﻨﻬﺎ ﺁﻴﺎﺕ ﺒﻴّﻨﺎﺕ ‪ ،‬ﻭﺩﻻﺌل‬ ‫ﻭﻤﺭﺸﺩﺍﺕ ﺘﻬﺩﻱ ﺍﻟﺨﻠﻕ ﺇﻟﻰ ﺍﻟﺨﺎﻟﻕ ﻋﻥ ﻁﺭﻴﻕ ﺍﻟﻨﻅﺭ‪.‬‬

‫ﺴﻨﻥ‬ ‫ﻓﻬﺫﻩ ﻫﻲ ﺃﻫﻡ ﺍﻟﺠﻭﺍﻨﺏ ﻭﺍﻟﻤﻨﻁﻠﻘﺎﺕ ﺍﻟﺘﻲ ﺘﻜ َّﻭﻥ ﻤﻭﻀﻭﻉ ﺍﻟﺒﺤﺙ ﻓﻲ ﺍﻟ ﱡ‬

‫ﺍﻹﻟﻬﻴﺔ ﺒﺼﻭﺭﺓ ﻋﺎﻤﺔ ‪ ،‬ﻭﻟﻜﻥ ﻟﻜﻲ ﻴﺘﻡ ﻓﻬﻡ ﺍﻟﻘﻭﺍﻨﻴﻥ ﺍﻹﻟﻬﻴﺔ ﺒﻁﺭﻴﻘﺔ ﻋﻠﻤﻴﺔ ﻤﻨﻀﺒﻁﺔ‬

‫ﻻﺒﺩ ﻤﻥ ﻁﺭﺤﻬﺎ ﻓﻲ ﺇﻁﺎﺭﻫﺎ ﺍﻟﻤﻌﺭﻓﻲ ‪ ،‬ﻭﺫﻟﻙ ﻀﻤﻥ ﺍﻟﺘﺼﻭﺭ ﺍﻟﻘﺭﺁﻨﻲ ﺍﻟﻌﺎﻡ ﻟﻠﻤﻌﺭﻓﺔ‪،‬‬

‫ﻭﻫﻭ ﺍﻟﺠﺎﻨﺏ ﺍﻟﺫﻱ ﻴﻌﺎﻟﺠﻪ ﻫﺫﺍ ﺍﻟﺒﺤﺙ‪.‬‬ ‫‪ :‬ﺍﻟ‬

‫ﺍ ﻟ ﻴﺔ ﺍﻟﺘ‬

‫ﺭ ﺍﻟﻤ ﺭ‬

‫ﺍﻟ ﺭ‬

‫ﺇﺫﺍ ﻜﺎﻥ ﺍﻹﻁﺎﺭ ﺍﻟﻤﻌﺭﻓﻲ ﻟﻠﺴﻨﻥ ﺍﻹﻟﻬﻴﺔ ﻫﻭ ﺍﻟﺘﺼﻭﺭ ﺍﻟﻘﺭﺁﻨﻲ ﻟﻠﻤﻌﺭﻓﺔ ‪ ،‬ﻓﺄﻴﻥ‬

‫ﻤﻭﻗﻊ ﺘﻠﻙ ﺍﻟﺴﱡﻨﻥ ﻓﻲ ﻫﺫﺍ ﺍﻟﺘﺼﻭﺭ ﻋﻠﻰ ﻭﺠﻪ ﺍﻟﺘﺤﺩﻴﺩ ؟‪.‬‬

‫ﻥ ﺍﻹﺠﺎﺒﺔ‬ ‫ﻤﻥ ﻏﻴﺭ ﺃﻥ ﻨﺴﺘﻬﺩﻑ ﺍﻟﺘﻌﺭﺽ ﻟﻠﻤﻨﻬﺞ ﺍﻟﻤﻌﺭﻓﻲ ﺒﺼﻭﺭﺓ ﺘﻔﺼﻴﻠﻴﺔ ‪ ،‬ﻓﺈ ّ‬

‫ﻋﻠﻰ ﻫﺫﺍ ﺍﻟﺴﺅﺍل ﺘﻘﺘﻀﻲ ﺍﻟﺘﻌﺭﻑ ﻋﻠﻰ ﺍﻷﺴﺱ ﺍﻟﺘﻲ ﻴﻘﻭﻡ ﻋﻠﻴﻬﺎ ﺍﻟﺘﺼﻭﺭ ﺍﻟﻤﻌﺭﻓﻲ‬ ‫ﻋﻤﻭﻤﹰﺎ ‪ ،‬ﻭﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﺨﺼﻭﺼﹰﺎ ‪ ،‬ﻭﻫﻲ ﻓﻲ ﺠﻤﻠﺘﻬﺎ ﺘﺩﻭﺭ ﺤﻭل ﺍﻟﻤﺤﺎﻭﺭ‬

‫ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬

‫ﻤﺎ ﻫﻲ ﻁﺒﻴﻌﺔ ﺍﻟﻤﻌﺭﻓﺔ ﻓﻲ ﺍﻟﺘﺼﻭﺭ ﺍﻟﻘﺭﺁﻨﻲ ‪ ،‬ﻭﻤﺎ ﻫﻭ ﻤﺼﺩﺭﻫﺎ ﻭﻁﺭﻕ‬

‫ﺘﺤﺼﻴﻠﻬﺎ ‪ ،‬ﻭﻤﺎ ﻫﻲ ﺃﻫﻡ ﻭﺴﺎﺌل ﺍﻜﺘﺴﺎﺒﻬﺎ ‪ ،‬ﺜﻡ ﻤﺎ ﺍﻟﻀﺎﺒﻁ ﻭﺍﻟﻤﻌﻴﺎﺭ ﻓﻲ ﺍﻟﺘﺤﺼﻴل‬

‫ﺍﻟﻤﻌﺭﻓﻲ ﻤﻥ ﺍﻟﻭﺠﻬﺔ ﺍﻟﻘﺭﺁﻨﻴﺔ ؟‬

‫ﻫﺫﻩ ﻫﻲ ﺃﻫﻡ ﺍﻟﻤﺤﺎﻭﺭ ﺍﻟﺘﻲ ﻴﻤﻜﻥ ﻤﻥ ﺨﻼﻟﻬﺎ ﺍﻟﻭﻗﻭﻑ ﻋﻠﻰ ﺍﻟﺨﺼﺎﺌﺹ ﺍﻟﻌﺎﻤﺔ‬

‫ﻟﻠﺘﺼﻭﺭ ﺍﻟﻤﻌﺭﻓﻲ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ‪ ،‬ﻭﻴﺘﺤﺩﺩ ﻤﻭﻗﻊ ﺍﻟﺴﱡﻨﻥ ﺍﻹﻟﻬﻴﺔ ﻀﻤﻥ ﺇﻁﺎﺭﻫﺎ‪.‬‬

‫ﺘﻭﺠﺩ ﺤﺼﻴﻠﺔ ﻤﻘﺩﺭﺓ ﻤﻥ ﺍﻟﺠﻬﺩ ﺍﻟﺒﺸﺭﻱ ﻋﻥ ﺍﻟﻤﻌﺭﻓﺔ ﺘﺸﻜﻠﺕ ﻤﻥ ﺨﻼل‬

‫ﻤﺤﺎﻭﻻﺕ ﻤﺴﺘﻤﺭﺓ ﻟﻺﺠﺎﺒﺔ ﻋﻥ ﻫﺫﻩ ﺍﻟﺘﺴﺎﺅﻻﺕ ﻋﺒﺭ ﺍﻟﺘﺎﺭﻴ ﺍﻹﻨﺴﺎﻨﻲ ‪ ،‬ﻭﻫﻲ ﺤﺼﻴﻠﺔ‬

‫ﺍﻹﻁﺎﺭ ﺍﻟﻤﻌﺭﻓﻲ ﻟﻠﺴﻨﻥ ﺍﻹﻟﻬﻴﺔ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ‬

‫ﺩ‪ .‬ﺇﺒﺭﺍﻫﻴﻡ ﺸﻭﻗﺎﺭ‬

‫ﻴﺼﻌﺏ ﺘﺤﺩﻴﺩ ﺠﺯﺌﻴﺎﺕ ﺍﺘﺠﺎﻫﺎﺘﻬﺎ ﻓﻲ ﻫﺫﺍ ﺍﻟﻤﻘﺎﻡ ‪ ،‬ﻭﻟﻜﻥ ﻴﻤﻜﻥ ﺇﻀﺎﻓﺘﻬﺎ ﺇﻟﻰ ﺜﻼﺜﺔ‬ ‫ﻤﻨﻁﻠﻘﺎﺕ ﻓﻜﺭﻴﺔ ﺒﺎﻟﻨﻅﺭ ﺇﻟﻰ ﺼﻠﺘﻬﺎ ﺒﺎﻟﺘﺼﻭﺭ ﺍﻟﻘﺭﺁﻨﻲ ﻟﻠﻤﻌﺭﻓﺔ)‪ .(1‬ﻓﻬﻲ ﺇﻤﺎ ﻗﺎﺌﻤﺔ ﻋﻠﻰ‬

‫ﺍﻟﻌﻘل ﺍﻟﻤﺤﺽ ‪ ،‬ﻭﺇﻤﺎ ﻤﻤﺯﻭﺠﺔ ﺒﻴﻥ ﺍﻟﻌﻘل ﻭﺍﻟﻨﻘل ﻤﻊ ﺘﻐﻠﻴﺏ ﺠﺎﻨﺏ ﺍﻟﻌﻘل ‪ ،‬ﻭﺇﻤﺎ ﺃﻥ‬ ‫ﻴﻜﻭﻥ ﺠﺎﻨﺏ ﺍﻟﻨﻘل ﻫﻭ ﺍﻷﻏﻠﺏ‪.‬‬

‫ﻭﻟﻌل ﺃﻗﺭﺏ ﻫﺫﻩ ﺍﻟﻤﻨﻁﻠﻘﺎﺕ ﺇﻟﻰ ﺍﻟﺘﺼﻭﺭ ﺍﻟﻘﺭﺁﻨﻲ ﻟﻠﻤﻌﺭﻓﺔ ﻫﻭ ﺍﻷﺨﻴﺭ ﻭﻫﻭ ﻤﺎ‬

‫ﺠﺎﺀ ﻓﻲ ﺇﻁﺎﺭ ﻋﻠﻡ ﺃﺼﻭل ﺍﻟﺩﻴﻥ‪ ،‬ﺤﻴﺙ ﻜﺎﻥ ﺍﻟﻐﺭﺽ ﻫﻭ ﺍﻟﺩﻓﺎﻉ ﻋﻥ ﺍﻟﻌﻘﻴﺩﺓ ﻓﻲ‬

‫ﻥ ﺘﺼﺩﻴﺭ ﻤﺼﻨﻔﺎﺕ ﺃﺼﻭل ﺍﻟﺩﻴﻥ ﺩﺍﺌﻤﹰﺎ‬ ‫ﻤﻭﺍﺠﻬﺔ ﺍﻟﺘﻴﺎﺭﺍﺕ ﺍﻟﻔﻜﺭﻴﺔ ﺍﻟﻤﺨﺘﻠﻔﺔ‪ .‬ﻜﻤﺎ ﺃ ّ‬ ‫ﺒﺄﺒﻭﺍﺏ ﻭﻓﺼﻭل ﻋﻥ ﺍﻟﻌﻠﻡ ﻭﺍﻟﻤﻌﺭﻓﺔ ﺩﻟﻴل ﻤﻌﺘﺒﺭ ﻴﻌﻜﺱ ﻤﺩﻯ ﺇﻫﺘﻤﺎﻤﻬﻡ ﺒﻬﺫﺍ‬

‫ﺍﻟﺠﺎﻨــﺏ)‪.(2‬‬

‫ﻓﺎﻟﺘﺼﻭﺭ ﺍﻟﻤﻌﺭﻓﻲ ﻜﻤﺎ ﻴﻌﺭﻀﻪ ﺍﻟﻘﺭﺁﻥ ﻤﻨﻬﺞ ﻤﺘﻜﺎﻤل ﺍﻟﺠﻭﺍﻨﺏ ﺇﺫﺍ ﻗﻴﺱ‬

‫ﺒﺎﻟﺘﺼﻭﺭﺍﺕ ﺍﻟﻤﻌﺭﻓﻴﺔ ﺍﻟﻭﻀﻌﻴﺔ ﻓﻲ ﺍﻟﺘﺎﺭﻴ ﺍﻹﻨﺴﺎﻨﻲ‪ .‬ﺃﻤﺎ ﺒﻴﺎﻥ ﺘﻔﺎﺼﻴل ﻫﺫﻩ ﺍﻟﺠﻭﺍﻨﺏ‬

‫)‪ (1‬ﻫﺫﻩ ﺍﻟﻤﻨﻁﻠﻘﺎﺕ ﺍﻟﻔﻜﺭﻴﺔ ﻴﻤﻜﻥ ﻀﺒﻁﻬﺎ ﻓﻲ ﺜﻼﺜﺔ ﻷﻨﻬﺎ‪ :‬ﺇﻤﺎ ﻗﺎﺌﻤﺔ ﻋﻠﻰ ﺍﻟﻌﻘل ﺍﻟﻤﺤﺽ ‪ ،‬ﻜﻤﺎ ﻫـﻭ‬ ‫ﺍﻟﺤﺎل ﻋﻨﺩ ﺍﻟﻔﻼﺴﻔﺔ ﻤﻥ ﺃﺘﺒﺎﻉ ﺍﻟﻤﺫﻫﺏ ﺍﻟﻌﻘﻠﻲ ‪ ،‬ﺨﺎﺭﺝ ﻨﻁﺎﻕ ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ‪ ،‬ﻭﺇﻤﺎ ﻋﻠﻰ ﺍﻟﻤﺯﺝ‬ ‫ﺒﻴﻥ ﺍﻟﻌﻘل ﻭﺍﻟﻨﻘل ﻤﻊ ﺘﻐﻠﻴﺏ ﺠﺎﻨﺏ ﺍﻟﻌﻘل ‪ ،‬ﻜﻤﺎ ﻫﻭ ﺍﻟﺤﺎل ﻋﻨﺩ ﺍﻟﻔﻼﺴﻔﺔ ﺍﻟﻤﺴﻠﻤﻴﻥ ‪ ،‬ﻭﺇﻤﺎ ﺃﻥ ﻴﻜﻭﻥ‬ ‫ﺠﺎﻨﺏ ﺍﻟﻨﻘل ﻫﻭ ﺍﻷﻏﻠﺏ ‪ ،‬ﻜﻤﺎ ﻫﻭ ﺍﻟﺤﺎل ﻋﻨﺩ ﺃﻫل ﻋﻠﻡ ﺍﻟﻜﻼﻡ‪ .‬ﻭﺇﻟﻰ ﺠﺎﻨـﺏ ﻜـل ﺫﻟـﻙ ﺘﻭﺠـﺩ‬ ‫ﻤﺠﻬﻭﺩﺍﺕ ﻤﻌﺎﺼﺭﺓ ﻓﻲ ﺇﻁﺎﺭ ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ﻗﺩ ﺘﻘﺘﺭﺏ ﻤﻥ ﺍﻟﺘﺼﻭﺭ ﺍﻟﻤﻌﺭﻓﻲ ﺍﻟﻘﺭﺁﻨﻲ ﺃﻭ ﺘﺒﺘﻌـﺩ‬ ‫ﻋﻨﻪ‪.‬‬ ‫)‪ (2‬ﺭﺍﺠﻊ ﻋﻠﻰ ﺴﺒﻴل ﺍﻟﻤﺜﺎل‪ :‬ﺍﻟﺒﺎﻗﻼﻨﻲ ‪ ،‬ﺃﺒﻭﺒﻜﺭ ﻤﺤﻤﺩ ﺒﻥ ﺍﻟﻁﻴﺏ "ﺕ‪403:‬ﻫ " ﻜﺘﺎﺏ‪ :‬ﺘﻤﻬﻴﺩ ﺍﻷﻭﺍﺌل‬ ‫ﻭﺘﻠﺨﻴﺹ ﺍﻟﺩﻻﺌل ‪ ،‬ﻭﺍﻟﻘﺎﻀﻲ ﻋﺒﺩ ﺍﻟﺠﺒﺎﺭ ﺍﻟﻤﻌﺘﺯﻟﻲ ” ﺕ‪415:‬ﻫ " ﻜﺘﺎﺏ‪ :‬ﺍﻟﻤﻐﻨـﻲ ﻓـﻲ ﺃﺒـﻭﺍﺏ‬ ‫ﺍﻟﺘﻭﺤﻴﺩ ﻭﺍﻟﻌﺩل ‪ ،‬ﻭﺍﻟﺒﻐﺩﺍﺩﻱ ‪ ،‬ﺃﺒﻭ ﻤﻨﺼﻭﺭ ﻋﺒﺩ ﺍﻟﻘﺎﻫﺭ ” ﺕ‪429 :‬ﻫ ” ﻜﺘﺎﺏ‪ :‬ﺃﺼـﻭل ﺍﻟـﺩﻴﻥ ‪،‬‬ ‫ﻭﺍﻟﻘﺎﻀﻲ ﺃﺒﻭ ﻴﻌﻠﻰ ﺍﻟﺤﻨﺒﻠﻲ "ﺕ‪458:‬ﻫ ” ﻜﺘﺎﺏ‪ :‬ﺍﻟﻤﻌﺘﻤﺩ ﻓﻲ ﺃﺼﻭل ﺍﻟﺩﻴﻥ ‪ ،‬ﻭﻜﺘﺎﺏ ﺇﺤﻴﺎﺀ ﻋﻠـﻭﻡ‬ ‫= ﺍﻟﺩﻴﻥ ﻟﻺﻤﺎﻡ ﺍﻟﻐﺯﺍﻟﻲ ” ﺕ‪505:‬ﻫ "‪ .‬ﻭﻤﻥ ﺍﻟﻤﺘﺄﺨﺭﻴﻥ ﻜﺘﺎﺏ ﺍﻟﻤﻭﺍﻗﻑ ﻟﻺﻴﺠﻲ ‪ ،‬ﻋﻀـﺩ ﺍﻟـﺩﻴﻥ‬ ‫ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ” ﺕ‪756‬ﻫ ” ﻭﺸﺭﺤﻪ ﻟﻠﺴﻴﺩ ﺍﻟﺸﺭﻴﻑ ﻋﻠﻰ ﺒﻥ ﻤﺭﺘﻀﻰ ﺍﻟﺠﺭﺠـﺎﻨﻲ ” ﺕ‪816:‬ﻫ "‪.‬‬ ‫ﺼﺩّﺭﺕ ﺒﺄﺒﻭﺍﺏ ﺘﺒﻴﻥ ﻤﺎﻫﻴﺔ ﺍﻟﻌﻠﻡ ﻭﺍﻟﻤﻌﺭﻓﺔ ﻭﻤﺎ ﻴﺘﻌﻠﻕ ﺒﻬﻤﺎ ﻤﻥ ﻤﺴﺎﺌل‪.‬‬ ‫ﻓﻜل ﻫﺫﻩ ﺍﻟﻤﺼﻨﻔﺎﺕ ﻗﺩ ُ‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ ‪1424 /‬ﻫـ‬

‫ﺍﻟﻔﻠﺴﻔﺔ ﻭﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ‬

‫ﻓﻔﻲ ﻤﻅﺎﻨﻬﺎ ﻤﻥ ﺍﻟﻤﺼﻨﻔﺎﺕ)‪ ،(1‬ﻭﻴﺘﻭﺠﻪ ﺍﻟﻨﻅﺭ ﻫﻨﺎ ﺇﻟﻰ ﺍﻷﺴﺱ ﺍﻟﻌﺎﻤﺔ ﺍﻟﺘﻲ ﺘﹸﺒﻨﹶﻰ ﻋﻠﻴﻬﺎ‬

‫ﺘﻠﻙ ﺍﻟﺘﻔﺎﺼﻴل ‪ ،‬ﺒﺎﻟﻘﺩﺭ ﺍﻟﺫﻱ ﻴﺘﺤﺩﺩ ﺒﻪ ﺍﻹﻁﺎﺭ ﺍﻟﻤﻌﺭﻓﻲ ﻟﻠﺴﻨﻥ ﺍﻹﻟﻬﻴﺔ ‪ ،‬ﺒﺤﻴﺙ ﺘﻌﻜﺱ‬

‫ﺍﻹﺠﺎﺒﺔ ﻋﻥ ﺘﻠﻙ ﺍﻷﺴﺌﻠﺔ ﺍﻟﻤﻁﺭﻭﺤﺔ ‪ ،‬ﺃﻱ ﻤﺼﺩﺭ ﺍﻟﻤﻌﺭﻓﺔ ﻭﻁﺭﻕ ﺘﺤﺼﻴﻠﻬﺎ ﻭﻭﺴﺎﺌل‬

‫ﻜﺴﺒﻬﺎ ‪ ،‬ﻭﺃﻫﺩﺍﻓﻬﺎ ﻭﻤﻌﻴﺎﺭﻫﺎ ‪ ،‬ﻭﺍﻟﻤﻨﻬﺞ ﺍﻟﻌﻠﻤﻲ ﺍﻟﺫﻱ ﻭﻀﻌﻪ ﺍﻟﻘﺭﺁﻥ ﻟﻔﻬﻡ ﺤﻘﺎﺌﻕ‬

‫ﺍﻟﻭﺠﻭﺩ ﻭﺘﻔﺴﻴﺭﻫﺎ‪.‬‬

‫‪ -1‬ﻜﻴ ﻴﺔ ﺘﺤ ﻴ ﺍﻟﻤ ﺭ ﺔ‬

‫ﺍﺴﺘﻌﺭﺽ ﺃﺒﻭ ﻤﻨﺼﻭﺭ ﺍﻟﺒﻐﺩﺍﺩﻱ ﺨﻼﺼﺔ ﺍﻷﺴﺱ ﺍﻟﻤﻌﺭﻓﻴﺔ ﻓﻲ ﺍﻹﺴﻼﻡ‬

‫ﺒﺎﻟﺼﻭﺭﺓ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬

‫ﻻ ﺇﻟﻰ ﺍﻟﻤﺼﺩﺭ ﺍﻟﺤﻘﻴﻘﻲ ﻟﻠﻤﻌﺭﻓﺔ ﻓﻲ ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ﻓﻲ ﺘﻘﺴﻴﻡ‬ ‫ﻓﻬﻭ ﻗﺩ ﺃﺸﺎﺭ ﺃﻭ ﹰ‬

‫ﺃﺴﺎﺴﻲ ﻓﻘﺎل‪" :‬ﺍﻟﻌﻠﻭﻡ ﻋﻨﺩﻨﺎ ﻗﺴﻤﺎﻥ‪ :‬ﺃﺤﺩﻫﻤﺎ ﻋﻠﻡ ﺍﷲ ﺘﻌﺎﻟﻰ ‪ ،‬ﻭﻫﻭ ﻋﻠﻡ ﻗﺩﻴﻡ ﻟﻴﺱ‬

‫ﺒﻀﺭﻭﺭﻱ ﻭﻻ ﻤﻜﺘﺴﺏ ﻭﻻ ﻭﺍﻗﻊ ﻋﻥ ﺤﺱ ﻭﻻ ﻋﻥ ﻓﻜﺭ ﻭﻫﻭ ﻤﻊ ﺫﻟﻙ ﻤﺤﻴﻁ ﺒﺠﻤﻴﻊ‬

‫ﺍﻟﻤﻌﻠﻭﻤﺎﺕ ﻋﻠﻰ ﺍﻟﺘﻔﺼﻴل ‪ ،..‬ﻭﺍﻟﻘﺴﻡ ﺍﻟﺜﺎﻨﻲ ﻤﻥ ﺃﻗﺴﺎﻡ ﺍﻟﻌﻠﻭﻡ‪ :‬ﻋﻠﻭﻡ ﺍﻟﻨﺎﺱ ﻭﺴﺎﺌﺭ‬

‫ﺍﻟﺤﻴﻭﺍﻨﺎﺕ‪.‬‬

‫ﺜﻡ ﺒﻴّﻥ ﻨﻭﻉ ﺍﻟﻤﻌﺎﺭﻑ ﺍﻟﺘﻲ ﺘﺤﺼل ﻟﻠﻨﺎﺱ ﻓﻲ ﺍﻟﻘﺴﻡ ﺍﻷﺨﻴﺭ ﻓﻘﺎل‪ :‬ﻭﻫﻲ‬

‫ﻀﺭﺒﺎﻥ‪ :‬ﻀﺭﻭﺭﻱ ﻭﻤﻜﺘﺴﺏ ‪ ،‬ﻭﺍﻟﻔﺭﻕ ﺒﻴﻨﻬﻤﺎ ﻤﻥ ﺠﻬﺔ ﻗﺩﺭﺓ ﺍﻟﻌﺎﻟﻡ ﻋﻠﻰ ﻋﻠﻤﻪ‬

‫ﺍﻟﻤﻜﺘﺴﺏ ﻭﺍﺴﺘﺩﻻﻟﻪ ﻋﻠﻴﻪ ‪ ،‬ﻭﻭﻗﻭﻉ ﺍﻟﻀﺭﻭﺭﻱ ﻓﻴﻪ ﻤﻥ ﻏﻴﺭ ﺍﺴﺘﺩﻻل ﻤﻨﻪ ﻭﻻ ﻗﺩﺭﺓ ﻟﻪ‬ ‫ﻋﻠﻴﻪ‪ .‬ﻭﺍﻟﻌﻠﻡ ﺍﻟﻀﺭﻭﺭﻱ ﻗﺴﻤﺎﻥ‪ :‬ﺃﺤﺩﻫﻤﺎ ﻋﻠﻡ ﺒﺩﻴﻬﻲ ﻭﺍﻟﺜﺎﻨﻲ ﻋﻠﻡ ﺤﺴّﻲ‪ .‬ﻭﺍﻟﺒﺩﻴﻬﻲ‬

‫ﻗﺴﻤﺎﻥ‪ :‬ﺃﺤﺩﻫﻤﺎ ﻋﻠﻡ ﺒﺩﻴﻬﻲ ﻓﻲ ﺍﻹﺜﺒﺎﺕ ﻜﻌﻠﻡ ﺍﻟﻌﺎﻟﻡ ﻤﻨﹼﺎ ﺒﻭﺠﻭﺩ ﻨﻔﺴﻪ ‪ ،‬ﻭﻤﺎ ﻴﺠﺩ ﻓﻲ‬ ‫ﻨﻔﺴﻪ ﻤﻥ ﺃﻟﻡ ﻭﻟﺫﺓ ﻭﺠﻭﻉ ﻭﻋﻁﺵ ﻭﺤﺭ ﻭﺒﺭﺩ ﻭﻏ ّﻡ ﻭﻓﺭ ‪ ،‬ﻭﻨﺤﻭ ﺫﻟﻙ‪ .‬ﻭﺍﻟﺜﺎﻨﻲ ﻋﻠﻡ‬

‫ﻥ ﺸﻴﺌﹰﺎ ﻭﺍﺤﺩﹰﺍ ﻻ‬ ‫ﺒﺩﻴﻬﻲ ﻓﻲ ﺍﻟﻨﻔﻲ ﻜﻌﻠﻡ ﺍﻟﻌﺎﻟﻡ ﻤﻨﹼﺎ ﺒﺎﺴﺘﺤﺎﻟﺔ ﺍﻟﻤﺤﺎﻻﺕ ‪ ،‬ﻭﺫﻟﻙ ﻜﻌﻠﻤﻪ ﺒﺄ ّ‬

‫ﻥ‬ ‫ﻴﻜﻭﻥ ﻗﺩﻴﻤﹰﺎ ﻭﻤﺤﺩﺜﹰﺎ ‪ ،‬ﻭﺍﻟﺸﺨﺹ ﺍﻟﻭﺍﺤﺩ ﻻ ﻴﻜﻭﻥ ﺤ ّﻴﹰﺎ ﻭﻤﻴّﺘﹰﺎ ﻓﻲ ﺤﺎل ﻭﺍﺤﺩﺓ ‪ ،‬ﻭﺃ ّ‬

‫ﻼ‪ :‬ﺍﻟﻜﺭﺩﻱ ‪ ،‬ﺭﺍﺠﺢ ﻋﺒﺩ ﺍﻟﺤﻤﻴﺩ ‪ ،‬ﻨﻅﺭﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ﺒﻴﻥ ﺍﻟﻘﺭﺁﻥ ﻭﺍﻟﻔﻠﺴﻔﺔ ‪ ،‬ﻤﻜﺘﺒﺔ ﺍﻟﻤﺅﻴﺩ "‬ ‫)‪ (1‬ﺭﺍﺠﻊ ﻤﺜ ﹰ‬ ‫ﺍﻟﺭﻴﺎﺽ – ﺍﻟﺴﻌﻭﺩﻴﺔ ‪1992‬ﻡ "‪ .‬ﻭﻫﺫﺍ ﺍﻟﻜﺘﺎﺏ ﻤﻥ ﺍﻟﻤﺅﻟﻔﺎﺕ ﺍﻟﻤﻌﺎﺼﺭﺓ ﺍﻟﺘـﻲ ﺠﻤﻌـﺕ ﺒﺄﺴـﻠﻭﺏ‬ ‫ﻤﻘﺎﺭﻥ ﻗﻀﺎﻴﺎ ﺍﻟﻤﻌﺭﻓﺔ ﺒﻴﻥ ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ﻭﺍﻟﻭﻀﻌﻲ ﺒﺼﻭﺭﺓ ﺸﺎﻤﻠﺔ‪.‬‬

‫ﺍﻹﻁﺎﺭ ﺍﻟﻤﻌﺭﻓﻲ ﻟﻠﺴﻨﻥ ﺍﻹﻟﻬﻴﺔ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ‬

‫ﺩ‪ .‬ﺇﺒﺭﺍﻫﻴﻡ ﺸﻭﻗﺎﺭ‬

‫ﻼ ﺒﻪ ﻤﻥ ﺍﻟﻭﺠﻪ ﺍﻟﺫﻱ ﻋﻠﻤﻪ ﻓﻲ ﺤﺎل ﻭﺍﺤﺩﺓ‪ .‬ﺃﻤﺎ ﺍﻟﻌﻠﻭﻡ‬ ‫ﺍﻟﻌﺎﻟﻡ ﺒﺎﻟﺸﻲﺀ ﻻ ﻴﻜﻭﻥ ﺠﺎﻫ ﹰ‬ ‫ﺍﻟﺤﺴﻴﺔ ﻓﻤُﺩﺭَﻜﻪ ﻤﻥ ﺠﻬﺔ ﺍﻟﺤﻭﺍﺱ ﺍﻟﺨﻤﺱ‪.‬‬

‫ﺃﻤﺎ ﻋﻥ ﻁﺭﻕ ﺘﺤﺼﻴل ﺍﻟﻤﻌﺭﻓﺔ ﻓﻘﺩ ﻗﺎل ﺍﻟﺒﻐﺩﺍﺩﻱ‪ :‬ﺍﻟﻌﻠﻭﻡ ﺍﻟﻨﻅﺭﻴﺔ ﺃﺭﺒﻌﺔ ﺃﻗﺴﺎﻡ‪:‬‬

‫ﺃﺤﺩﻫﺎ ﺍﻻﺴﺘﺩﻻل ﺒﺎﻟﻌﻘل ﻤﻥ ﺠﻬﺔ ﺍﻟﻘﻴﺎﺱ ﻭﺍﻟﻨﻅﺭ‪ .‬ﻭﺍﻟﺜﺎﻨﻲ ﻤﻌﻠﻭﻡ ﻤﻥ ﺠﻬﺔ ﺍﻟﺘﺠﺎﺭﺏ‬

‫ﻭﺍﻟﻌﺎﺩﺍﺕ‪ .‬ﻭﺍﻟﺜﺎﻟﺙ ﻤﻌﻠﻭﻡ ﻤﻥ ﺠﻬﺔ ﺍﻟﺸﺭﻉ‪ .‬ﻭﺍﻟﺭﺍﺒﻊ ﻤﻌﻠﻭﻡ ﻤﻥ ﺠﻬﺔ ﺍﻹﻟﻬﺎﻡ ﻓﻲ ﺒﻌﺽ‬

‫ﺍﻟﻨﺎﺱ ﺃﻭ ﺒﻌﺽ ﺍﻟﺤﻴﻭﺍﻨﺎﺕ ﺩﻭﻥ ﺒﻌﺽ ‪ -‬ﻴﻘﺼﺩ ﺒﺎﻟﻨﻅﺭﻱ ﻫﻨﺎ ﺍﻟﻌﻠﻡ ﺍﻟﻤﻜﺘﺴﺏ ﻨﻔﺴﻪ‬ ‫ﺒﻭﺠﻪ ﻋﺎﻡ ‪ ،‬ﻻ ﺍﻟﺤﺎﺼل ﺒﺎﻟﻨﻅﺭ ﻭﺍﻹﺴﺘﺩﻻل ﻓﺤﺴﺏ ‪ -‬ﻟﺫﻟﻙ ﻗﺎل‪ :‬ﻭﺍﻟﻌﻠﻭﻡ ﺍﻟﻨﻅﺭﻴﺔ‬ ‫ﻨﻭﻋﺎﻥ‪ :‬ﻋﻘﻠﻲ ﻭﺸﺭﻋﻲ ‪ ،‬ﻭﻜل ﻭﺍﺤﺩ ﻤﻨﻬﻤﺎ ﻤﻜﺘﺴﺏ ﻟﻠﻌﺎﻟﻡ ﺒﻪ ‪ ،‬ﻭﺍﻗﻊ ﻟﻪ ﺒﺎﺴﺘﺩﻻل ﻤﻨﻪ‬

‫ﻋﻠﻴﻪ ﻭﺒﻌﻀﻬﺎ ﺃﺠﻠﻰ ﻤﻥ ﺒﻌﺽ ")‪.(1‬‬

‫ﻴﻅﻬﺭ ﻤﻥ ﻫﺫﺍ ﺍﻟﻌﺭﺽ ﺃﻥ ﻁﺒﻴﻌﺔ ﺍﻟﻤﻌﺭﻓﺔ ﻓﻲ ﺍﻟﺘﺼﻭﺭ ﺍﻟﻘﺭﺁﻨﻲ ﻟﻬﺎ ﺠﺎﻨﺒﺎﻥ‪:‬‬

‫ﺠﺎﻨﺏ ﺇﻟﻬﻲ ﺒﻪ ﺘﺤﺼل ﺍﻟﻤﻌﺭﻓﺔ ﻋﻥ ﻁﺭﻴﻕ ﺍﻟﺘﻜﻭﻴﻥ ﻭﺍﻟﺨﻠﻕ ﻓﻲ ﺍﻹﻨﺴﺎﻥ –ﺩﻭﻥ‬

‫ﺇﺭﺍﺩﺓ ﻤﻨﻪ‪ -‬ﻟﻴﻜ ّﻭﻥ ﺍﻷﺼﻭل ﺍﻟﺘﻲ ﺘﺘﺄﺴﺱ ﻋﻠﻴﻬﺎ ﺍﻟﻤﻌﺭﻓﺔ ‪ ،‬ﻭﻫﻭ ﺍﻟﻤﺴﻤﻲ ﺒﺎﻟﻀﺭﻭﺭﻱ ‪،‬‬ ‫ﻭﻗﺩ ﻴﺴﻤﻰ ﻭﻫﺒﻲ‪ .‬ﻭﺠﺎﻨﺏ ﺁﺨﺭ ﻜﺴﺒﻲ ﻴﻘﻭﻡ ﻋﻠﻰ ﺇﺭﺍﺩﺓ ﺍﻹﻨﺴﺎﻥ ﻭﻤﺩﻯ ﻗﺩﺭﺘﻪ ﻋﻠﻰ‬

‫ﺍﻻﺴﺘﺩﻻل ﻭﺍﻻﺠﺘﻬﺎﺩ ﻓﻲ ﺍﻟﻁﻠﺏ‪ .‬ﻭﻗﺩ ﺃﻤ ّﺩ ﺍﷲ ﺘﻌﺎﻟﻰ ﺍﻹﻨﺴﺎﻥ ﺒﺎﻟﻌﻘل ﻭﺍﻟﺤﻭﺍﺱ ﻟﺒﻨﺎﺀ‬

‫ﻫﺫﺍ ﺍﻟﺠﺎﻨﺏ ﺍﻷﺨﻴﺭ ﻤﻥ ﺍﻟﻤﻌﺭﻓﺔ ﻋﻥ ﻁﺭﻴﻕ ﺍﻟﺘﺠﺭﺒﺔ ﻭﺍﻻﺴﺘﺩﻻل ‪ ،‬ﺒل ﻗﺩ ﺠﺎﺀﺘﻪ‬

‫ﻤﻌﺎﺭﻑ ﻤﺒﺎﺸﺭﺓ ﻤﻥ ﺍﷲ ﺘﻌﺎﻟﻰ ﻋﻥ ﻁﺭﻴﻕ ﺍﻟﻭﺤﻲ ﻭﺍﻹﻟﻬﺎﻡ ﻟﺤﻴﻥ ﻤﻥ ﺍﻟﺯﻤﻥ ﻗﺒل ﺃﻥ‬

‫)‪ (1‬ﻴﺘﺤﺩﺙ ﺍﻹﻤﺎﻡ ﺍﻟﺒﻐﺩﺍﺩﻱ ﻫﻨﺎ ﻋﻠﻰ ﻟﺴﺎﻥ ﺍﻟﻤﺘﻜﻠﻤﻴﻥ ﺍﻟﺫﻴﻥ ﻫﻡ ﺃﻗﺭﺏ ﺇﻟﻰ ﺍﻟﺘﺼﻭﺭ ﺍﻟﻘﺭﺁﻨﻲ ﻓﻲ ﻫـﺫﻩ‬ ‫ﺍﻟﻤﺴﺄﻟﺔ ﻤﻥ ﻏﻴﺭﻫﻡ ﻜﻤﺎ ﺴﺒﻘﺕ ﺍﻹﺸﺎﺭﺓ ‪.‬‬ ‫* ﻭﺭﺍﺠﻊ ﻜل ﻫﺫﻩ ﺍﻹﻗﺘﺒﺎﺴﺎﺕ ‪ ،‬ﺍﻟﺒﻐﺩﺍﺩﻱ ‪ ،‬ﺃﺒﻭ ﻤﻨﺼﻭﺭ ﻋﺒﺩ ﺍﻟﻘﺎﻫﺭ ﺒﻥ ﻁﺎﻫﺭ ﺍﻟﺘﻤﻴﻤﻲ " ﺕ‪429:‬ﻫ‬ ‫ل‬ ‫" ‪ ،‬ﻜﺘﺎﺏ ﺃﺼﻭل ﺍﻟﺩﻴﻥ ‪ ،‬ﻁ‪ 1‬ﺩﺍﺭ ﺍﻵﻓﺎﻕ ﺍﻟﺠﺩﻴﺩﺓ ‪ ،‬ﺒﻴﺭﻭﺕ ‪1981‬ﻡ ‪ ،‬ﺹ‪ .14 ،9-8‬ﺫﻫﺏ ﺠـ ّ‬ ‫ﻋﻠﻤﺎﺌﻨﺎ ﺇﻟﻰ ﺃﻥ ﺇﺩﺭﺍﻙ ﻭﺠﻭﺩ ﺍﷲ ﺘﻌﺎﻟﻰ ﻤﻥ ﺍﻟﻌﻠﻭﻡ ﺍﻟﻀﺭﻭﺭﻴﺔ ﺍﻟﺘﻲ ﻴﺠﺩﻫﺎ ﺍﻹﻨﺴﺎﻥ ﻓﻲ ﻨﻔﺴﻪ ﺩﻭﻥ‬ ‫ﺢ ﻫﺫﺍ ﺍﻟﻘﻭل ﺘﻘﺘﺼﺭ ﻤﻬﻤﺔ ﺍﻟﻤﻌﺭﻓﺔ ﻟﻠﺭﺴل ﻓﻲ ﺤـﻕ ﺍﷲ ﻋﻠـﻰ‬ ‫ﺤﺎﺠﺔ ﺇﻟﻰ ﺩﻟﻴل ﻭﺒﺭﻫﺎﻥ‪ .‬ﻓﺈﺫﺍ ﺼ ّ‬ ‫ﺇﺜﺒﺎﺕ ﻭﺤﺩﺍﻨﻴﺘﻪ ﺘﻌﺎﻟﻰ ﻓﻲ ﺍﻟﺫﺍﺕ ﻭﺍﻷﻓﻌﺎل ﻭﺍﻟﺼﻔﺎﺕ ‪.‬ﺭﺍﺠﻊ‪ :‬ﻜﺘﺎﺏ ﺍﻟﻤﻭﺍﻗﻑ ﻟﻠﻘﺎﻀﻲ ﻋﻀﺩ ﺍﻟﺩﻴﻥ‬ ‫ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﺍﻹﻴﺠﻲ " ﺕ‪756:‬ﻫ " ﻭﺸﺭﺤﻪ ﻟﻠﺴﻴﺩ ﺍﻟﺸﺭﻴﻑ ﻋﻠـﻰ ﺒـﻥ ﻤﺭﺘﻀـﻰ ﺍﻟﺠﺭﺠـﺎﻨﻲ‬ ‫"ﺕ‪816:‬ﻫ " ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺏ ﺍﻟﻌﻠﻤﻴﺔ " ﺒﻴﺭﻭﺕ ‪1998‬ﻡ " ﻁ‪.1‬ﻤﺞ‪.68/1‬‬

‫ﺍﻟﻔﻠﺴﻔﺔ ﻭﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ ‪1424 /‬ﻫـ‬

‫ﻴﻜﺘﻤل ﺍﻷﻤﺭ ﺒﺎﻟﺭﺴﺎﻟﺔ ﺍﻟﺨﺎﺘﻤﺔ ﺍﻟﺘﻲ ﺠﻤﻌﺕ ﻓﻲ ﻤﻨﻬﺠﻬﺎ ﺒﻴﻥ ﻫﺫﻩ ﺍﻷﺴﺎﻟﻴﺏ ﺍﻟﺜﻼﺜﺔ ‪،‬‬

‫ﺃﻋﻨﻲ ﺍﻟﻭﺤﻲ ﻭﺍﻟﺘﺠﺭﺒﺔ ﻭﺍﻻﺴﺘﺩﻻل ﺒﻨﻭﻋﻴﻪ ﺍﻟﻘﻴﺎﺴﻲ ﻭﺍﻻﺴﺘﻘﺭﺍﺌﻲ)‪ .(1‬ﻭﻴﺘﺒﻴﻥ ﻤﻥ ﻜل‬ ‫ﺫﻟﻙ ﺃﻥ ﻁﺭﻕ ﺘﺤﺼﻴل ﺍﻟﻤﻌﺭﻓﺔ ﻤﻥ ﺍﻟﻭﺠﻬﺔ ﺍﻟﻘﺭﺁﻨﻴﺔ ﺘﺘﻠﺨﺹ ﻓﻲ ﺍﻵﺘﻲ‪:‬‬

‫ﺃ‪ -‬ﺍﻟﺨﺒﺭ ﺍﻟﺼﺎﺩﻕ ﻤﻥ ﺍﷲ ﺘﻌﺎﻟﻰ ﻭﺭﺴﻠﻪ ‪ ،‬ﻭﻴﺘﻤﺜل ﻓﻲ ﺍﻟﺒﻴﺎﻥ ﺍﻹﻟﻬﻲ ﻟﻠﻤﻌﺭﻓﺔ ﻋﻥ‬ ‫ﻁﺭﻴﻕ ﺍﻟﻭﺤﻲ‪.‬‬

‫ﺏ‪ -‬ﺍﻟﻤﻌﺎﺭﻑ ﺍﻟﺤﺎﺼﻠﺔ ﻋﻥ ﻁﺭﻴﻕ ﺍﻟﻨﻅﺭ ﻭﺍﻻﺴﺘﺩﻻل ﺍﻟﻘﺎﺌﻤﻴﻥ ﻋﻠﻰ ﻤﺒﺎﺩ‬ ‫ﺍﻷﻭﻟﻴﺔ ‪ ،‬ﺴﻭﺍﺀ ﻜﺎﻥ ﻓﻲ ﻤﺠﺎل ﺍﻟﻐﻴﺏ ﺃﻭ ﺍﻟﺸﻬﺎﺩﺓ‪.‬‬

‫ﺍﻟﻌﻘل‬

‫ﺝ‪ -‬ﺍﻟﻤﻌﺎﺭﻑ ﺍﻟﺤﺎﺼﻠﺔ ﻋﻥ ﻁﺭﻴﻕ ﺍﻟﺘﺠﺭﺒﺔ ﺍﻟﻘﺎﺌﻤﺔ ﻋﻠﻰ ﺍﻟﺤﻭﺍﺱ ﻓﻲ ﻋﺎﻟﻡ ﺍﻟﺸﻬﺎﺩﺓ‪.‬‬

‫ﻭﻗﺩ ﺃﺸﺎﺭ ﺍﻟﻘﺭﺁﻥ ﺇﻟﻰ ﻫﺫﻩ ﺍﻟﻁﺭﻕ ﺍﻟﺜﻼﺜﺔ ﻤﺭﺍﺭﹰﺍ ﻓﻲ ﻤﺤﺎﻭﻟﺔ ﻹﺜﺎﺭﺓ ﺇﻨﺘﺒﺎﻩ‬

‫ﺍﻹﻨﺴﺎﻥ ‪ ،‬ﺤﻴﺙ ﺃﺜﺒﺕ ﻟﻪ ﺍﻟﺠﻬل ﻓﻲ ﻤﺒﺘﺩﺃ ﻗﺩﻭﻤﻪ ﺇﻟﻰ ﺍﻟﺤﻴﺎﺓ ‪ ،‬ﻓﻘﺎل ﺘﻌﺎﻟﻰ‪ :‬ﺍﻟﻠ‬ ‫ﺍ‬

‫ﺭ ﻜ ﻤ‬

‫ﺭ ﺍ‬

‫ﻤ ﺘﻜ‬

‫ﻟ ﻠﻜ ﺘ ﻜﺭ‬

‫ﺘ ﻠﻤ‬

‫ﻴ‬

‫ﻟﻜ ﺍﻟ ﻤ‬

‫‪ ، ‬ﺜﻡ ﻗﺎل‪:‬‬

‫‪" ‬ﺍﻟﻨﺤل ﺁﻴﺔ ‪ ."78 :‬ﻓﺎﻟﺴﻤﻊ ﻫﻭ ﻭﺴﻴﻠﺔ ﻋﻠﻡ ﺍﻟﺨﺒﺭ‬

‫ﻥ ﺍﻟﺒﺼﺭ ﻭﺴﻴﻠﺔ ﻋﻠﻡ ﺍﻟﻤﺨﺘﺒﺭ ‪ ،‬ﻭﺍﻟﻔﺅﺍﺩ ﻭﺴﻴﻠﺔ ﺍﻟﺘﺤﻠﻴل ﻭﺍﻟﺘﺭﻜﻴﺏ ‪ ،‬ﺃﻱ‬ ‫‪ ،‬ﻜﻤﺎ ﺃ ّ‬

‫ﺍﻻﺴﺘﺩﻻل‪ .‬ﻓﻬﺫﻩ ﻫﻲ ﺠﻤﻠﺔ ﺍﻟﻭﺴﺎﺌل ﺍﻟﺘﻲ ﺘﻘﻭﺩ ﺍﻹﻨﺴﺎﻥ ﺇﻟﻰ ﺍﻟﻤﻌﺭﻓﺔ ‪ ،‬ﻭﻜﻠﻬﺎ ﻋﻁﺎﺀ‬

‫ﺭﺒﺎﻨﻲ ﺨﺎﻟﺹ ﻴﺩﺨل ﻀﻤﻥ ﺍﻷﻤﺎﻨﺔ ﺍﻟﺘﻲ ﺤﻤﻠﻬﺎ ﺍﻹﻨﺴﺎﻥ ‪ ،‬ﻟﺫﻟﻙ ﻗﺎل ﺘﻌﺎﻟﻰ‪:‬‬

‫ﻤ ﻟﻴ‬

‫ﻟ‬

‫ﻠ‬

‫"ﺍﻹﺴﺭﺍﺀ ﺁﻴﺔ‪." (36) :‬‬

‫‪-2‬‬

‫ﺍﻟﻤ ﺭ ﺔ‬

‫ﺍﻟ ﻤ‬

‫ﺍﻟﺘ‬

‫ﺍﻟ‬

‫ﺭ ﺍﻟ ﺍ ﻜ‬

‫ﻟ‬

‫ﻜ‬

‫ﻤ‬

‫ﺘ‬

‫‪‬‬

‫ﺭ ﺍﻟ ﺭ‬

‫ﻥ ﺨﺼﺎﺌﺹ ﺍﻟﻤﻌﺭﻓﺔ ﻓﻲ ﺍﻟﺘﺼﻭﺭ ﺍﻟﻘﺭﺁﻨﻲ ﻤﻥ ﺍﻟﻤﻭﻀﻭﻋﺎﺕ ﺍﻟﻤﻬﻤﺔ ﺍﻟﺘﻲ‬ ‫ﺇّ‬

‫ﻫﻲ ﻓﻲ ﺤﺎﺠﺔ ﺇﻟﻰ ﺒﺤﺙ ﻤﺴﺘﻔﻴﺽ ‪ ،‬ﻴﺒﻴّﻥ ﺃﻨﻭﺍﻋﻬﺎ ﻭﻴﻌﺎﻟﺞ ﺴﺎﺌﺭ ﻤﺴﺎﺌﻠﻬﺎ ﻭﻤﺘﻌﻠﻘﺎﺘﻬﺎ ‪،‬‬ ‫)‪ (1‬ﺇﻥ ﻜل ﺍﻵﻴﺎﺕ ﺍﻟﻘﺭﺁﻨﻴﺔ ﺍﻟﺘﻲ ﺘﺩﻋﻭ ﺇﻟﻰ ﺍﻻﻋﺘﺒﺎﺭ ﺇﻨﻤﺎ ﺘﺩﻋﻭ ﺇﻟﻰ ﺍﺴﺘﺨﺩﺍﻡ ﺍﻟﻘﻴﺎﺱ– ﻋﻘﻠﻴـﹰﺎ ﻜـﺎﻥ ﺃﻡ‬ ‫ﺭ‪ " ‬ﺍﻟﺤﺸﺭ‪ " 2‬ﻭﻫﺫﺍ ﻴﻤﺜل ﺠﺎﻨﺒﹰﺎ ﻜﺒﻴﺭﹰﺍ ﻤﻥ ﺍﻟﺴﱡﻨﻥ‬ ‫ﻓﻘﻬﻴﹰﺎ ‪-‬ﻜﻘﻭﻟﻪ ﺘﻌﺎﻟﻰ‪ :‬ﺘ ﺭ ﺍ ﻴ ﻟ ﺍ‬ ‫ﺍﻹﺠﺘﻤﺎﻋﻴﺔ ‪ ،‬ﻭﻫﻲ ﺘﻠﻙ ﺍﻟﻤﻌﺭﻭﻓﺔ ﺒﺴﻨﻥ ﺍﻟﺘﺎﺭﻴ ‪ .‬ﺃﻤﺎ ﺍﻹﺴﺘﻘﺭﺍﺀ ﻓﺈﻥ ﻜل ﺍﻵﻴﺎﺕ ﺍﻟﺘﻲ ﺘـﺩﻋﻭ ﺇﻟـﻰ‬ ‫ﻤﻌﺭﻓﺔ ﺍﷲ ﻋﻥ ﻁﺭﻴﻕ ﺍﻟﻌﻘل ﺘﺭﺸﺩ ﺇﻟﻴﻪ ‪ ،‬ﻭﻴﻌﻜﺱ ﺫﻟﻙ ﺠﺎﻨﺏ ﺍﻟﺴﱡﻨﻥ ﺍﻟﻁﺒﻴﻌﻴﺔ‪.‬‬

‫ﺩ‪ .‬ﺇﺒﺭﺍﻫﻴﻡ ﺸﻭﻗﺎﺭ‬

‫ﺍﻹﻁﺎﺭ ﺍﻟﻤﻌﺭﻓﻲ ﻟﻠﺴﻨﻥ ﺍﻹﻟﻬﻴﺔ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ‬

‫ﻷﻨﻬﺎ ﺘﻀﻊ ﺍﻟﻘﻭﺍﻋﺩ ﺍﻟﻌﺎﻤﺔ ﺍﻟﺘﻲ ﺘﻭﺠﻪ ﺍﻟﺒﺤﺙ ﺍﻟﻌﻠﻤﻲ ﺇﻨﻁﻼﻗﹰﺎ ﻤﻥ ﺍﻟﻘﺭﺁﻥ ﻨﻔﺴﻪ‪ .‬ﻭﻴﻐﻠﺏ‬

‫ﻓﻲ ﻅﻨﻲ ﺃﻨﻪ ﻟﻭ ﺘﻡ ﺒﻴﺎﻥ ﻫﺫﻩ ﺍﻟﺨﺼﺎﺌﺹ ﻤﻥ ﻗﺒل ﺒﺼﻭﺭﺓ ﺠﻠﻴﺔ ﻭﺘﺤﻘﻕ ﺇﻋﻤﺎﻟﻬﺎ ‪،‬‬ ‫ﻟﻌﺼﻤﺕ ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ﻤﻥ ﺍﻟﺨﻭﺽ ﻓﻲ ﻜﺜﻴﺭ ﻤﻥ ﺍﻟﻤﺒﺎﺤﺙ ﺍﻟﺘﻲ ﻤﺎ ﻜﺎﻥ ﻟﻪ ﺃﻥ‬

‫ﻴﺨﻭﺽ ﻓﻴﻬﺎ‪ ،‬ﻷﻨﻪ ﻻ ﻴﻔﻀﻲ ﺇﻟﻰ ﺘﺤﻘﻴﻕ ﻨﺘﺎﺌﺞ ﻤﻠﻤﻭﺴﺔ ﻓﻲ ﺍﻟﻭﺍﻗﻊ ‪ ،‬ﺒل ﻗﺩ ﻴﻭﺭﺙ‬

‫ﺴﻭﺀ ﺍﻟﻔﻬﻡ ﻋﻥ ﺍﻟﺘﺼﻭﺭ ﺍﻟﻘﺭﺁﻨﻲ ﻟﻸﺠﻴﺎل ﺍﻟﻤﺘﻌﺎﻗﺒﺔ ‪ ،‬ﻤﺜل ﺃﻏﻠﺏ ﺍﻟﻤﺴﺎﺌل ﺍﻟﺘﻲ ﻜﺎﻨﺕ‬

‫ﻤﺜﺎﺭﹰﺍ ﻟﻠﺠﺩل ﻭﺍﻟﺨﻼﻑ ﺒﻴﻥ ﺍﻟﻔﺭﻕ ﺍﻹﺴﻼﻤﻴﺔ‪.‬‬

‫ﻭﺇﺫﺍ ﺘﻌﺫﺭ ﺒﻴﺎﻥ ﺘﻔﺎﺼﻴل ﻫﺫﻩ ﺍﻟﺨﺼﺎﺌﺹ ﻓﻲ ﻫﺫﺍ ﺍﻟﻤﻭﻀﻊ ﻨﻅﺭﹰﺍ ﻟﻁﺒﻴﻌﺔ ﺍﻟﺒﺤﺙ‪،‬‬

‫ﻓﻠﻴﻜﻥ ﺫﻟﻙ ﻓﻲ ﻤﻭﻗﻊ ﺁﺨﺭ ‪ ،‬ﻭﻟﻜﻥ ﻴﻨﺒﻐﻲ ﻋﺭﺽ ﺍﻟﻘﺩﺭ ﺍﻟﺫﻱ ﺒﻪ ﻴﺘﻤﻴﺯ ﺍﻟﺘﺼﻭﺭ‬ ‫ﺍﻟﻤﻌﺭﻓﻲ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻋﻥ ﺴﺎﺌﺭ ﺍﻟﺘﺼﻭﺭﺍﺕ ﺍﻟﻭﻀﻌﻴﺔ‪.‬‬

‫ﻓﻤﻥ ﺃﻫﻡ ﻫﺫﻩ ﺍﻟﺨﺼﺎﺌﺹ‪ :‬ﺃﻥ ﺍﻟﻤﻌﺭﻓﺔ ﻓﻲ ﺍﻟﺘﺼﻭﺭ ﺍﻟﻘﺭﺁﻨﻲ ﺇﻟﻬﻴﺔ ﺍﻟﻤﺼﺩﺭ ‪ ،‬ﺃﻱ‬

‫ﺃﻥ ﺍﷲ ﺘﻌﺎﻟﻰ ﺨﺎﻟﻕ ﺍﻟﻤﻌﺭﻓﺔ ﻭﻤﻜﺴﺒﻬﺎ ﻟﻺﻨﺴﺎﻥ ‪،‬ﻜﻤﺎ ﻴﻜﺴﺒﻬﺎ ﻟﻤﻥ ﺸﺎﺀ ﻤﻥ ﺨﻠﻘﻪ ‪ ،‬ﺤﻴﺙ‬

‫ﺃﻥ ﺍﻹﻨﺴﺎﻥ ﻴﻭﻟﺩ ﻤﻥ ﻏﻴﺭ ﻋﻠﻡ‪ :‬ﺍﻟﻠ‬ ‫ﺍ‬

‫ﻟﻜ ﺍﻟ ﻤ‬

‫ﺭ ﺍ‬

‫ﺭ ﻜ ﻤ‬

‫ﻟ ﻠﻜ ﺘ ﻜﺭ‬

‫ﻤ ﺘﻜ‬

‫ﺘ ﻠﻤ‬

‫ﻴ‬

‫‪ " ‬ﺍﻟﻨﺤل ﺁﻴﺔ‪ ."78 :‬ﻭﻋﻠﻴﻪ ﻓﺈﻥ‬

‫ﺍﻟﻤﻌﺭﻓﺔ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻤﻌﺭﻓﺔ ﻨﺴﺒﻴﺔ ﻤﻬﻤﺎ ﺒﻠﻐﺕ ﺒﺼﺎﺤﺒﻬﺎ ﻤﻥ ﻤﻘﺎﻡ‪ ،‬ﺴﻭﺍﺀ ﻤﻥ ﺤﻴﺙ ﺍﻟﻜﻡ‬

‫ﺃﻭ ﻤﻥ ﺤﻴﺙ ﺍﻟﻜﻴﻑ)‪ ،(1‬ﻭﺫﻟﻙ ﻤﺎ ﻴﺅ ﱢﻜﺩﻩ ﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ‪ :‬ﻴ ﻟ‬ ‫ﺍﻟﺭ‬

‫ﻤ‬

‫ﺘﻌﺎﻟﻰ‪:‬‬

‫ﻤﺭ ﺭ‬ ‫ﻜ‬

‫ﻤ‬

‫ﻠ‬

‫ﺘﻴﺘ ﻤ‬

‫ﺍﻟ ﻠ‬

‫ﻠﻴ ‪" ‬ﻴﻭﺴﻑ‪."76:‬‬

‫ﻠﻴ‬

‫ﺍﻟﺭ‬

‫‪" ‬ﺍﻹﺴﺭﺍﺀ ‪ ،" 85:‬ﻭﻗﻭﻟﻪ‬

‫)‪ (1‬ﻗﺎل ﺍﺒﻥ ﺨﻠﺩﻭﻥ ‪ ،‬ﻭﻫﻭ ﻴﻼﺤﻅ ﻫﺫﺍ ﺍﻟﺠﺎﻨﺏ ﻤﻥ ﺍﻟﺘﺼﻭﺭ ﺍﻟﻘﺭﺁﻨﻲ ﻟﻠﻤﻌﺭﻓﺔ ‪ ":‬ﺇﻥ ﺍﻟﺒﺸـﺭ ﺠﺎﻫـل‬ ‫ﺒﺎﻟﻁﺒﻊ ‪ ،‬ﻟﻠﺘﺭﺩﺩ ﺍﻟﺫﻱ ﻓﻲ ﻋﻠﻤﻪ ‪ ،‬ﻭﻋﺎﻟﻡ ﺒﺎﻟﻜﺴﺏ ﻭﺍﻟﺼﻨﺎﻋﺔ ﻟﺘﺤﺼﻴل ﺍﻟﻤﻁﻠﻭﺏ ﺒﻔﻜﺭﻩ ﺒﺎﻟﺸـﺭﻭﻁ‬ ‫ﺍﻟﺼﻨﺎﻋﻴﺔ "‪ .‬ﺍﻟﻤﻘﺩﻤﺔ ‪ ،‬ﺘﺤﻘﻴﻕ‪ :‬ﻋﻠﻰ ﻋﺒﺩ ﺍﻟﻭﺍﺤﺩ ﻭﺍﻓﻲ ‪ ،‬ﺩﺍﺭ ﻨﻬﻀﺔ ﻤﺼـﺭ ” ﺍﻟﻘـﺎﻫﺭﺓ ‪1979‬ﻡ‬ ‫"ﻁ‪،3‬ﺝ‪ ،3‬ﺹ‪.1015‬‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ ‪1424 /‬ﻫـ‬

‫ﺍﻟﻔﻠﺴﻔﺔ ﻭﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ‬

‫ﻭﻤﻥ ﻫﺫﻩ ﺍﻟﺨﺼﺎﺌﺹ ﺃﻴﻀﹰﺎ‪ :‬ﺃﻥ ﺍﻟﻤﻌﺭﻓﺔ ﻓﻲ ﺍﻟﺘﺼﻭﺭ ﺍﻟﻘﺭﺁﻨﻲ ﻻ ﺘﺒﺤﺙ ﻋﻥ‬

‫ﺤﻘﺎﺌﻕ ﺍﻷﺸﻴﺎﺀ ﻭﻜﻨﻬﻬﺎ ‪ ،‬ﻭﺇﻨﻤﺎ ﻋﻥ ﺨﺼﺎﺌﺼﻬﺎ ﻭﺼﻔﺎﺘﻬﺎ ﺍﻟﻤﻤﻴﺯﺓ ﻭﻁﺒﺎﺌﻌﻬﺎ)‪ .(2‬ﻭﻫﺫﺍ‬ ‫ﻻ ﻴﻌﻨﻲ ﺤﺼﺭﹰﺍ ﻟﻠﻌﻠﻡ ﻓﻲ ﺠﺎﻨﺏ ﻤﻌﻴﻥ ‪ ،‬ﺒﻘﺩﺭ ﻤﺎ ﻴﻌﻨﻲ ﺘﺒﺼﻴﺭﹰﺍ ﻟﻺﻨﺴﺎﻥ ﻭﺘﻭﺠﻴﻬﹰﺎ ﻟﻪ‬

‫ﺇﻟﻰ ﺍﻟﻤﺠﺎل ﺍﻟﻤﻌﺭﻓﻲ ﺍﻟﺼﺤﻴﺢ ﺍﻟﻤﻨﺘﺞ‪ .‬ﻓﺎﻟﻜﻭﻥ ﻜﻠﻪ ﻤﺠﺎل ﻟﻠﻨﻅﺭ ‪ ،‬ﻭﻟﻜﻥ ﺍﻟﻐﺭﺽ ﻤﻥ‬ ‫ﺍﻟﻨﻅﺭ ﻭﺍﻟﻌﻠﻡ ﻓﻲ ﺍﻟﺘﺼﻭﺭ ﺍﻟﻘﺭﺁﻨﻲ ﻫﻭ ﺍﻟﻌﻤل ‪ ،‬ﻟﺫﻟﻙ ﻻ ﺠﺩﻭﻯ ﻤﻥ ﺍﻟﺨﻭﺽ ﻓﻲ ﺃﻤﺭ‬

‫ﻤﻌﺭﻓﻲ ﻻﻴﻜﻭﻥ ﻤﻥ ﻭﺭﺍﺌﻪ ﻋﻤل ﻋﻠﻰ ﻤﻘﺘﻀﺎﻩ ‪ ،‬ﻭﻻ ﺘﻘﺘﻀﻴﻪ ﻤﻬﻤﺔ ﺍﻹﻨﺴﺎﻥ ﻓﻲ ﺍﻟﺤﻴﺎﺓ‪.‬‬

‫ﻓﺎﻟﻨﻅﺭ ﺨﺎﺭﺝ ﻨﻁﺎﻕ ﺍﻟﻭﺴﺎﺌل ﺍﻟﺘﻲ ﺠﻬﺯ ﺍﷲ ﺘﻌﺎﻟﻰ ﺒﻬﺎ ﺍﻹﻨﺴﺎﻥ ﺃﻤﺭ ﻏﻴﺭ ﻤﻨﺘﺞ ﻓﻲ‬

‫ﺍﻟﺘﺼﻭﺭ ﺍﻟﻘﺭﺁﻨﻲ)‪.(3‬‬

‫ﻟﻜﻥ ﻟﻡ ﻴﻠﺘﺯﻡ ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ﻤﻥ ﺤﻴﺙ ﺍﻟﻭﺍﻗﻊ ﺒﻬﺫﺍ ﺍﻷﺼل ﻓﻲ ﺃﻜﺜﺭ ﺍﻷﺤﻭﺍل‪،‬‬

‫ﺇﺘﺒﺎﻋﹰﺎ ﻟﻠﻔﻜﺭ ﺍﻟﻭﻀﻌﻲ‪ ،‬ﻓﺨﺎﺽ ﻓﻲ ﻜﺜﻴﺭ ﻤﻥ ﺍﻟﻘﻀﺎﻴﺎ ﻏﻴﺭ ﺍﻟﻤﻨﺘﺠﺔ ﻭﻏﻴﺭ ﺍﻟﻤﻔﻴﺩﺓ‬

‫ﻟﻠﻌﻤل‪ ،‬ﻜﻤﺎ ﻫﻭ ﻭﺍﻀﺢ ﻓﻲ ﺒﻌﺽ ﻗﻀﺎﻴﺎ ﻋﻠﻡ ﺍﻟﻜﻼﻡ‪ ،‬ﻜﻤﺸﻜﻠﺔ ﺃﻓﻌﺎل ﺍﻟﻌﺒﺎﺩ ﻭﻤﺸﻜﻠﺔ‬

‫ﺨﻠﻕ ﺍﻟﻘﺭﺁﻥ‪ ،‬ﻭﺭﺅﻴﺔ ﺍﻟﺨﺎﻟﻕ ﺘﻌﺎﻟﻰ ﺒﺎﻟﺒﺼﺭ‪ ،‬ﺇﻟﻰ ﺁﺨﺭ ﺘﻠﻙ ﺍﻟﻤﺴﺎﺌل‪ .‬ﻫﺫﺍ ﻓﻲ ﺍﻟﻭﻗﺕ‬ ‫ﺍﻟﺫﻱ ﻴﻌﻠﻤﻨﺎ ﺍﻟﻘﺭﺁﻥ‪ :‬ﻟﻴ‬

‫ﻜﻤ ﻠ‬

‫ﺍﻟ ﻤﻴ ﺍﻟ‬

‫ﻴﺭ ‪" ‬ﺍﻟﺸﻭﺭﻯ ﺁﻴﺔ‪."11 :‬‬

‫ﻥ ﻜل ﻤﺎ ﺘﺒﺎﺩﺭ ﺇﻟﻰ ﺫﻫﻥ ﺍﻹﻨﺴﺎﻥ ﻤﻥ ﺸﻲﺀ ﻓﺎﷲ ﺘﻌﺎﻟﻰ ﺨﻼﻑ ﺫﻟﻙ ‪،‬‬ ‫ﻭﻗﺩ ﺒﻴﻨﺕ ﺍﻟﺴﱡﻨﺔ ﺃ ّ‬

‫ﻟﻬﺫﺍ ﻻ ﻴﺠﺩﻱ ﺍﻟﺘﻔﻜﻴﺭ ﻓﻲ ﺫﺍﺕ ﺍﷲ ﺘﻌﺎﻟﻰ ‪ ،‬ﺃﻭ ﻤﺤﺎﻭﻟﺔ ﻓﻬﻡ ﻜﻴﻔﻴﺔ ﺍﺭﺘﺒﺎﻁ ﻓﻌﻠﻪ ﺘﻌﺎﻟﻰ‬ ‫ﺒﻔﻌل ﺍﻟﻌﺒﺩ ﻤﻥ ﻭﺭﺍﺀ ﺍﻟﺤﺠﺏ ‪ ،‬ﻭﻜل ﺍﻟﺤﻘﺎﺌﻕ ﺍﻟﻤﺸﺎﺒﻬﺔ ‪ ،‬ﻓﺈﻥ ﺍﻟﻨﻅﺭ ﻓﻴﻬﺎ ﻋﻤل ﻏﻴﺭ‬

‫ﻤﻨﺘﺞ‪ .‬ﻭﺇﻨﻤﺎ ﻴﻜﻭﻥ ﺍﻟﻨﻅﺭ ﻓﻲ ﺁﺜﺎﺭ ﻓﻌﻠﻪ ﻭﺼﻔﺎﺘﻪ ﺘﻌﺎﻟﻰ ﺍﻟﻤﺘﺠﻠﻴﺔ ﻓﻲ ﺍﻟﻭﺠﻭﺩ ‪ ،‬ﻭﻫﻲ‬

‫ﻼ ﺇﻟﻰ ﺍﻹﻴﻤﺎﻥ ﺒﻪ ﺘﻌﺎﻟﻰ ﻭﺘﻭﺤﻴﺩﻩ‪.‬‬ ‫ﺴﻨﻨﻪ ﺍﻟﺘﻲ ﺒﺜﻬﺎ ﻓﻲ ﺍﻟﻜﻭﻥ ﻟﺘﻜﻭﻥ ﺴﺒﻴ ﹰ‬

‫)‪ (2‬ﻟﻌل ﻫﺫﺍ ﻫﻭ ﺍﻟﺴﺒﺏ ﻓﻲ ﺇﻋﻼﻥ ﺍﻟﺤﺭﺏ ﻋﻠﻰ ﺍﻟﻔﻠﺴﻔﺔ ﺒﺼﻴﻐﺘﻬﺎ ﺍﻟﻴﻭﻨﺎﻨﻴﺔ ﻤﻥ ﺒﻌﺽ ﻋﻠﻤﺎﺀ ﺍﻹﺴﻼﻡ‬ ‫ﻭﻋﻠﻰ ﺭﺃﺴﻬﻡ ﺍﻹﻤﺎﻡ ﺍﻟﻐﺯﺍﻟﻰ ﻭﺍﺒﻥ ﺘﻴﻤﻴﺔ‪.‬‬ ‫)‪ (3‬ﻗﺎل ﺍﻟﺨﻁﻴﺏ ﺍﻟﺒﻐﺩﺍﺩﻱ ” ﺕ‪463:‬ﻫ ” ‪ ،‬ﻭﻫﻭ ﻴﺅﻜﺩ ﻫﺫﻩ ﺍﻟﻨﻘﻁﺔ‪ ":‬ﻭﺍﻟﻌﻠﻡ ﻴﺭﺍﺩ ﻟﻠﻌﻤل ‪ ،‬ﻜﻤﺎ ﺍﻟﻌﻤـل‬ ‫ﻴﺭﺍﺩ ﻟﻠﻨﺠﺎﺓ ‪ ،‬ﻓﺈﺫﺍ ﻜﺎﻥ ﺍﻟﻌﻤل ﻗﺎﺼﺭﹰﺍ ﻋﻥ ﺍﻟﻌﻠﻡ ﻜﺎﻥ ﺍﻟﻌﻠﻡ ﻜﹼﻠﹰﺎ ﻋﻠﻰ ﺍﻟﻌﺎﻟﻡ ‪ ،‬ﻭﻨﻌﻭﺫ ﺒﺎﷲ ﻤﻥ ﻋﻠـﻡ‬ ‫ﻼ ” ﺍﻗﺘﻀﺎﺀ ﺍﻟﻌﻠـﻡ ﺍﻟﻌﻤـل ‪ ،‬ﺕ‪ :‬ﺍﻷﻟﺒـﺎﻨﻲ ‪،‬‬ ‫ﻻ ‪ ،‬ﻭﺼﺎﺭ ﻓﻲ ﺭﻗﺒﺔ ﺼﺎﺤﺒﻪ ﻏ ﹰ‬ ‫ﻋﺎﺩ ﻜﻼ ﻭﺃﻭﺭﺙ ﹸﺫ ﹰ‬ ‫ﺩﻤﺸﻕ ‪ ، 1997‬ﻁ‪.4‬ﺹ‪ ، 15-14‬ﻭﻗﺎﺭﻥ ﺘﻬﺫﻴﺏ ﺍﻟﻜﺘﺎﺏ ‪ ،‬ﺍﻟﻤﻜﺘﺏ ﺍﻹﺴﻼﻤﻲ ‪ ،‬ﺒﻴﺭﻭﺕ ‪1993‬ﻡ‬ ‫ﻁ‪،1‬ﺹ‪.6‬‬

‫ﺍﻹﻁﺎﺭ ﺍﻟﻤﻌﺭﻓﻲ ﻟﻠﺴﻨﻥ ﺍﻹﻟﻬﻴﺔ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ‬

‫ﺩ‪ .‬ﺇﺒﺭﺍﻫﻴﻡ ﺸﻭﻗﺎﺭ‬

‫ﻥ ﺍﻟﻤﻌﺭﻓﺔ ﻓﻲ ﺍﻟﺘﺼﻭﺭ ﺍﻟﻘﺭﺁﻨﻲ ﻗﺎﺌﻤﺔ ﻋﻠﻰ ﺴﱡﻨﺔ‬ ‫ﻭﻤﻥ ﻫﺫﻩ ﺍﻟﺨﺼﺎﺌﺹ ﺃﻴﻀ ﹰﺎ‪ :‬ﺃ ّ‬

‫ﻼ ﻓﻲ ﺘﺭﺘﻴﺏ ﺍﻟﻤﻘﺩﻤﺎﺕ‬ ‫ﺍﻹﺯﺩﻭﺍﺝ ﻭﺍﻟﺘﻜﺎﻤل‪ ،‬ﺴﻭﺍﺀ ﻜﺎﻥ ﻋﻠﻰ ﺍﻟﻤﺴﺘﻭﻯ ﺍﻟﻔﻜﺭﻱ‪ ،‬ﻤﻤﺜ ﹰ‬

‫ﻋﻠﻰ ﻭﺠﻪ ﻤﺨﺼﻭﺹ ﻟﺘﺤﺼﻴل ﺍﻟﻨﺘﺎﺌﺞ)‪ ،(1‬ﺃﻭ ﻋﻠﻰ ﻤﺴﺘﻭﻯ ﺍﻟﺘﺩﺍﻓﻊ ﺒﻴﻥ ﺍﻷﺩﻟﺔ‬

‫ﻓﻲ ﺼﻭﺭﺓ ﺤﻕ ﻭﺒﺎﻁل ﻓﻲ ﺍﻟﺫﻫﻥ‪ ،‬ﺃﻭ ﻓﻲ ﺍﻟﻭﺍﻗﻊ‪ ،‬ﻜﻤﺎ ﻫﻭ ﺍﻟﺸﺄﻥ ﻓﻲ ﺍﻟﻜﻭﻥ ﺍﻟﻤﺎﺩﻱ‬ ‫ﻜل)‪.(2‬‬

‫ﻭﺍﻟﻤﻘﺼﻭﺩ ﺒﺎﻹﺯﺩﻭﺍﺠﻴﺔ ﻫﻨﺎ ﺃﻥ ﻴﻘﺎﺭﻥ ﺍﷲ ﺘﻌﺎﻟﻰ ﺒﻴﻥ ﺃﻤﺭﻴﻥ ﻤﺘﻼﺯﻤﻴﻥ ﻤﻌﺭﻓﻴ ﹰﺎ‬

‫ﻟﺒﻴﺎﻥ ﺍﻟﺴﺒﻴل ﺍﻷﻤﺜل ﻟﻔﻬﻡ ﺍﻟﻐﺎﻴﺎﺕ ﺍﻟﻤﻌﺭﻓﻴﺔ ﻓﻲ ﺍﻟﻘﺭﺁﻥ‪ ،‬ﺘﹸﻔﻀﻲ ﻤﺭﺍﻋﺎﺘﻬﺎ – ﺃﻱ‬

‫ﺍﻟﻤﻘﺎﺭﻨﺔ ‪ -‬ﺇﻟﻰ ﺤﺴﻥ ﺍﻟﺘﻌﺎﻤل ﻤﻊ ﺍﻟﻭﺍﻗﻊ‪ .‬ﻭﺘﺒﺭﺯ ﻫﺫﻩ ﺍﻹﺯﺩﻭﺍﺠﻴﺔ ﺍﻟﻤﻌﺭﻓﻴﺔ ﻓﻲ‬

‫ﺠﻭﺍﻨﺏ ﻜﺜﻴﺭﺓ ﺃﻫﻤﻬﺎ ﻤﺎ ﻴﻠﻲ‪:‬‬

‫ ﻓﻤﻥ ﺤﻴﺙ ﻭﺴﺎﺌل ﺍﻜﺘﺴﺎﺏ ﺍﻟﻤﻌﺭﻓﺔ ﻫﻨﺎﻙ ﺇﺯﺩﻭﺍﺠﻴﺔ ﻭﺘﻜﺎﻤل ﺒﻴﻥ ﺍﻟﻌﻘل ﻭﺍﻟﺤﺱ ﻤﻥ‬‫ﻨﺎﺤﻴﺔ‪ ،‬ﻭﺍﻟﻌﻘل ﻭﺍﻟﻨﻘل ﻤﻥ ﻨﺎﺤﻴﺔ ﺃﺨﺭﻯ‪ .‬ﻭﺍﻟﻘﺴﻡ ﺍﻷﻭل ﻴﻤ ﱢﺜل ﺍﻷﺴﺱ ﺍﻟﺘﻲ ﺘﻘﻭﻡ‬

‫ﻋﻠﻴﻬﺎ ﺍﻟﻤﻌﺎﺭﻑ ﺍﻹﻨﺴﺎﻨﻴﺔ‪ ،‬ﻭﻴﻤ ﱢﺜل ﺍﻟﻘﺴﻡ ﺍﻟﺜﺎﻨﻲ‪ ،‬ﺃﻋﻨﻲ ﺍﻟﻌﻘل ﻭﺍﻟﻨﻘل ‪ ،‬ﺍﻟﺒﻨﺎﺀ‬

‫ﺍﻟﻤﻌﺭﻓﻲ ﺍﻟﺫﻱ ﻻ ﺘﻜﺘﻤل ﺤﻘﻴﻘﺘﻪ ﺒﺼﻭﺭﺓ ﺴﻠﻴﻤﺔ ﺇﻻ ﺒﻬﺫﺍ ﺍﻹﺯﺩﻭﺍﺝ‪ .‬ﻭﻫﺫﺍ ﻴﺒﻴّﻥ ﻋﺩﻡ‬

‫ﺠﺩﻭﻯ ﺃﻴﺔ ﻤﺤﺎﻭﻟﺔ ﻟﻠﻔﺼل ﺒﻴﻥ ﻫﺫﻩ ﺍﻹﺯﺩﻭﺍﺠﻴﺎﺕ ﺍﻟﺘﻲ ﻫﻲ ﺠﺯﺀ ﻤﻥ ﺍﻟﺴﱡﻨﻥ‬

‫ﺍﻟﻜﻭﻨﻴﺔ‪.‬‬

‫ﻼ‪":‬ﻜل ﻋﻠﻡ ﻻ ﻴﺤﺼل ﺇﻻ ﻋـﻥ ﻋﻠﻤـﻴﻥ ﺴـﺎﺒﻘﻴﻥ ﻴﺄﺘﻠﻔـﺎﻥ‬ ‫)‪ (1‬ﻗ ﱠﺭﺭ ﺍﻹﻤﺎﻡ ﺍﻟﻐﺯﺍﻟﻲ ﻫﺫﻩ ﺍﻟﺤﻘﻴﻘﺔ ﻗﺎﺌ ﹰ‬ ‫ﻭﻴﺯﺩﻭﺠﺎﻥ ﻋﻠﻰ ﻭﺠﻪ ﻤﺨﺼﻭﺹ ‪ ،‬ﻓﻴﺤﺼل ﻤﻥ ﺇﺯﺩﻭﺍﺠﻬﻤﺎ ﻋﻠﻡ ﺜﺎﻟﺙ ﻋﻠﻰ ﻤﺜـﺎل ﻤـﺎ ﻴﺤﺼـل‬ ‫ﺍﻟﻨﺘﺎﺝ ﻤﻥ ﺇﺯﺩﻭﺍﺝ ﺍﻟﻔﺤل ﺒﺎﻷﻨﺜﻰ‪ .‬ﺜﻡ ﻜﻤﺎ ﺃﻥ ﻤﻥ ﺃﺭﺍﺩ ﺭﻤﻜﺔ‪ -‬ﻨﻭﻉ ﻤﻥ ﺍﻟﺨﻴل ﺍﻟﺘﺭﻜﻲ‪ -‬ﻟﻡ ﻴﻤﻜﻨﻪ‬ ‫ﺫﻟﻙ ﻤﻥ ﺤﻤﺎﺭ ﻭﺒﻌﻴﺭ ‪ ،‬ﺒل ﻤﻥ ﺃﺼل ﻤﺨﺼﻭﺹ ﻤﻥ ﺍﻟﺨﻴل ﺍﻟﺫﻜﺭ ﻭﺍﻷﻨﺜﻰ ‪ ،‬ﻓﻜﺫﻟﻙ ﻜل ﻋﻠﻡ ﻓﻠـﻪ‬ ‫ﺃﺼﻼﻥ ﻤﺨﺼﻭﺼﺎﻥ ﻭﺒﻴﻨﻬﻤﺎ ﻁﺭﻴﻕ ﻓﻲ ﺍﻹﺯﺩﻭﺍﺝ ﻴﺤﺼل ﻤﻨﻪ ﺍﻟﻌﻠﻡ ﺍﻟﻤﺴﺘﻔﺎﺩ ﺍﻟﻤﻁﻠـﻭﺏ"‪ .‬ﻭﻷﻥ‬ ‫ﺍﻟﻐﺯﺍﻟﻲ ﻴﺭﻯ ﺃﻥ ﺍﻹﺯﺩﻭﺍﺝ ﺴﱡﻨﺔ ﻋﺎﻤﺔ ﻓﻲ ﺍﻟﻤﺎﺩﻴﺎﺕ ﻭﺍﻟﻤﻌﻨﻭﻴﺎﺕ ‪ ،‬ﻟﺫﻟﻙ ﻗﺎل ﻓﻲ ﻤﻭﻀﻊ ﺁﺨﺭ‪":‬ﺇﻥ‬ ‫ﺍﻟﻤﻭﺠﻭﺩﺍﺕ ﻜﻠﻬﺎ ﻤﺘﻘﺎﺒﻠﺔ ﻤﺯﺩﻭﺠﺔ ﺇﻻ ﺍﷲ ﺘﻌﺎﻟﻰ ﻓﺈﻨﻪ ﻓﺭﺩ ﻻ ﻤﻘﺎﺒل ﻟﻪ ﺒل ﻫﻭ ﺍﻟﻭﺍﺤﺩ ﺍﻟﺤﻕ ﺍﻟﺨﺎﻟﻕ‬ ‫ﻟﻸﺯﻭﺍﺝ ﻜﻠﻬﺎ"‪ ،‬ﺇﺤﻴﺎﺀ ﻋﻠﻭﻡ ﺍﻟﺩﻴﻥ ‪،‬ﻁ‪ ، 1‬ﺩﺍﺭ ﺍﻟﺤﺩﻴﺙ ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ ‪1992‬ﻡ ‪،‬ﻤﺞ‪.44 ، 22/3‬‬ ‫)‪ (2‬ﺭﺍﺠﻊ ﻓﻲ ﺼﻭﺭ ﺍﻟﺘﺩﺍﻓﻊ ﺍﻟﻔﻜﺭﻱ ﻀﻤﻥ ﺍﻟﻤﺠﺎﻻﺕ ﺍﻟﺨﻤﺴﺔ ﺍﻟﺘﻲ ﻴﺘﺨﺫﻫﺎ ﺍﻟﺼـﺭﺍﻉ ﺒـﻴﻥ ﺍﻟﺤـﻕ‬ ‫ﻭﺍﻟﺒﺎﻁل ﻋﺎﻤﺔ‪ :‬ﺍﻟﺒﺤﺙ ﺍﻟﺸﺎﻤل ﺍﻟﺫﻱ ﺃﻋﺩﻩ ﻤﺤﻤﺩ ﺭﺸﻴﺩ ﺭﻀﺎ ‪ ،‬ﻓﻲ ﻤﺠﻠﺔ ﺍﻟﻤﻨﺎﺭ ‪ ،‬ﺍﻟﻤﺠﻠﺩ ﺍﻟﺘﺎﺴﻊ ‪،‬‬ ‫ﺴﱡﻨﺔ ‪1906‬ﻡ ‪ ،‬ﺹ‪.54‬‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ ‪1424 /‬ﻫـ‬

‫ﺍﻟﻔﻠﺴﻔﺔ ﻭﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ‬

‫ ﻭﻤﻥ ﺤﻴﺙ ﻤﻴﺩﺍﻥ ﺍﻟﺒﺤﺙ ﻭﻤﺠﺎل ﺍﻟﻌﻤل ﻫﻨﺎﻙ ﺇﺯﺩﻭﺍﺠﻴﺔ ﻭﺘﻜﺎﻤل ﺒﻴﻥ ﺍﻟﻐﻴﺏ‬‫ﻭﺍﻟﺸﻬﺎﺩﺓ ﻭﻴﺼﺒﺢ ﺍﻹﻴﻤﺎﻥ ﺒﻜل ﻤﻨﻬﻤﺎ ﻭﺍﺠﺏ‪ .‬ﺜﻡ ﺇﻥ ﺍﻟﻤﻌﺭﻓﺔ ﻤﻥ ﻫﺫﺍ ﺍﻟﻭﺠﻪ ﻋﺒﺎﺭﺓ‬

‫ﻋﻥ ﺇﻨﻁﻼﻕ ﻭﻋﺒﻭﺭ ﻤﺴﺘﻤﺭ ﻤﻥ ﻋﺎﻟﻡ ﺍﻟﻐﻴﺏ ﺇﻟﻰ ﻋﺎﻟﻡ ﺍﻟﺸﻬﺎﺩﺓ ‪ ،‬ﺴﻭﺍﺀ ﻋﻥ ﻁﺭﻴﻕ‬

‫ﺍﻟﻤﻘﺩﻤﺎﺕ ﺍﻟﻌﻘﻠﻴﺔ ﺍﻟﺼﺤﻴﺤﺔ ﺃﻭ ﻋﻥ ﻁﺭﻴﻕ ﺘﺄﻭﻴل ﻤﺎ ﺠﺎﺀ ﻓﻲ ﻜﺘﺎﺏ ﺍﷲ ﺘﻌﺎﻟﻰ ﻤﻥ‬

‫ﺃﺨﺒﺎﺭ ﻭﻤﻘﺭﺭﺍﺕ ﻭﺘﺤﻭﻴﻠﻬﺎ ﺇﻟﻲ ﺤﻘﺎﺌﻕ ﻤﻠﻤﻭﺴﺔ ﻓﻲ ﺍﻟﻭﺍﻗﻊ ﺒﻤﺭﻭﺭ ﺍﻟﺯﻤﻥ ﻭﺘﻁﻭﺭ‬

‫ﺍﻟﻌﻠﻡ‪ .‬ﻭﻫﺫﺍ ﺃﺤﺩ ﻭﺠﻭﻩ ﺍﻹﻋﺠﺎﺯ ﺍﻟﻘﺭﺁﻨﻲ‪.‬‬

‫‪ -‬ﻭﻤﻥ ﺤﻴﺙ ﻁﺭﻴﻘﺔ ﺘﺤﺼﻴل ﺍﻟﻤﻌﺭﻓﺔ ﻫﻨﺎﻙ ﺇﺯﺩﻭﺍﺠﻴﺔ ﻭﺘﻜﺎﻤل ﺒﻴﻥ ﺍﻟﻌﻠﻡ ﺍﻟﻀﺭﻭﺭﻯ‬

‫ﻭﺍﻟﻌﻠﻡ ﺍﻟﻤﻜﺘﺴﺏ ‪ ،‬ﺃﻭ ﺍﻟﻭﻫﺒﻲ ﻭﺍﻟﻜﺴﺒﻲ ﺍﻟﻠﺫﻴﻥ ﺒﻬﻤﺎ ﻴﺘﺒﻴّﻥ ﺍﻟﺩﻭﺭ ﺍﻹﻟﻬﻲ ﻭﺍﻟﺩﻭﺭ‬

‫ﺍﻟﺒﺸﺭﻱ ﻓﻲ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﻤﻌﺭﻓﻴﺔ‪ .‬ﻭﻤﺤﺎﻭﻟﺔ ﺘﺤﺩﻴﺩ ﺍﻟﻌﻼﻗﺔ ﺃﻭ ﺍﻟﻭﻗﻭﻑ ﻋﻠﻰ "ﺍﻟﻜﻴﻔﻴﺔ"‬

‫ﻫﻨﺎ ﺃﻤﺭ ﻋﺴﻴﺭ ‪ ،‬ﻨﻅﺭﹰﺍ ﻟﻠﺠﺎﻨﺏ ﺍﻹﻟﻬﻲ ﺍﻟﺫﻱ ﻴﺨﺭﺝ ﻋﻥ ﻨﻁﺎﻕ ﺍﻟﻭﺴﺎﺌل ﺍﻟﻤﻌﺭﻓﻴﺔ‬

‫ﻟﻺﻨﺴﺎﻥ‪ .‬ﻟﻬﺫﺍ ﻟﻡ ﻴﻭﻓﻕ ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ﻓﻲ ﺍﻟﻭﺼﻭل ﺇﻟﻰ ﻨﺘﺎﺌﺞ ﻤﻔﻴﺩﺓ ﻋﻨﺩﻤﺎ‬

‫ﻋﻘﹶﻴﺏ ﺍﻟﻨﻅﺭ ‪ ،‬ﻭﻫﻲ ﻗﻀﻴﺔ ﺃﺸﺒﻪ ﺒﻤﺤﺎﻭﻟﺔ‬ ‫ﺨﺎﺽ ﻓﻲ ﻤﺴﺄﻟﺔ ﻜﻴﻔﻴﺔ ﺤﺼﻭل ﺍﻟﻌﻠﻡ ُ‬ ‫ﻤﻌﺭﻓﺔ ﻜﻴﻔﻴﺔ ﺇﻓﻀﺎﺀ ﺃﻓﻌﺎل ﺍﻟﻌﺒﺎﺩ ﺇﻟﻰ ﻨﺘﺎﺌﺠﻬﺎ ﻭﺁﺜﺎﺭﻫﺎ ﻤﻊ ﻓﻌل ﺍﷲ ﺘﻌﺎﻟﻰ ﺍﻟﺫﻱ‬

‫ﺨﻠﻕ ﻜل ﺸﻲﺀ‪ .‬ﻓﺎﻟﺒﺤﺙ ﻓﻲ ﻜل ﻤﻨﻬﻤﺎ ﻋﻤل ﻏﻴﺭ ﻤﻨﺘﺞ ﻻ ﻴﺅﺩﻱ ﺇﻟﻰ ﻨﺘﺎﺌﺞ‬ ‫ﻤﻠﻤﻭﺴﺔ)‪.(1‬‬

‫ﻨﻌﻡ ﻗﺩ ﺘﺅﺩﻱ ﻤﻌﺭﻓﺔ ﺤﻘﻴﻘﺔ ﺫﻟﻙ ﺇﻟﻰ ﺍﻁﻤﺌﻨﺎﻥ ﺍﻟﻘﻠﺏ ﻭﺘﻘﻭﻴﺔ ﺍﻹﻴﻤﺎﻥ ‪ ،‬ﻭﻗﺩ ﺴﺄل‬

‫ﺒﻌﺽ ﺍﻷﻨﺒﻴﺎﺀ ﺍﷲ ﺘﻌﺎﻟﻰ ﺃﻥ ﻴﺤﻘﻕ ﻟﻬﻡ ﺫﻟﻙ‪ ،‬ﻜﻤﺎ ﻗﺎل ﺇﺒﺭﺍﻫﻴﻡ )‪ :(‬ﺭ‬ ‫ﻜﻴ‬

‫ﺘﺤ‬

‫ﺭ‬

‫ﺍﻟﻤ ﺘ ‪" ‬ﺍﻟﺒﻘﺭﺓ ﺁﻴﺔ‪ ،"260:‬ﺒل ﻗﺩ ﺴﺄل ﻤﻭﺴﻰ )‪ (‬ﺃﻜﺒﺭ ﻤﻥ ﺫﻟﻙ‬

‫)‪ (1‬ﻓﻲ ﺍﻟﻭﺍﻗﻊ ﺍﻟﺒﺤﺙ ﻓﻲ ﻫﺫﻩ ﺍﻷﻤﻭﺭ ﻟﻪ ﺠﺎﻨﺒﺎﻥ‪ :‬ﺍﻟﺠﺎﻨﺏ ﺍﻷﻭل ﺃﻥ ﻴﻜﻭﻥ ﺒﺤﺜﹰﺎ ﻋﻥ ﺍﻟﺤﻘﻴﻘﺔ ﻜﻤﺎ ﻫـﻭ‬ ‫ﻓﻲ ﻭﺍﻗﻊ ﺍﻷﻤﺭ ‪ ،‬ﻭﺍﻟﻨﻅﺭ ﻓﻲ ﻫﺫﺍ ﺍﻟﺠﺎﻨﺏ ﺒﺤﺙ ﻓﻲ ﺤﻘﻴﻘﺔ ﺍﻟﺸﻲﺀ ﻭﻫﻭ ﺃﻤﺭ ﻏﻴـﺭ ﻤﻨـﺘﺞ‪ .‬ﺃﻤـﺎ‬ ‫ﺍﻟﺠﺎﻨﺏ ﺍﻟﺜﺎﻨﻲ ﻓﻬﻭ ﺍﻟﺒﺤﺙ ﻋﻥ ﺨﺼﺎﺌﺹ ﺍﻷﺸﻴﺎﺀ ‪ ،‬ﻭﺍﻷﺴﺒﺎﺏ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻟﺘﻲ ﺘﻌﻜﺱ ﻓﻌل ﺍﷲ ﺘﻌﺎﻟﻰ‬ ‫= ﻏﻴﺭ ﺍﻟﻤﻨﻅﻭﺭ ‪ ،‬ﻭﻫﻲ ﺍﻟﻘﻭﺍﻨﻴﻥ ﻭﺍﻟﺴﻨﻥ ﺍﻟﺘﻲ ﺃﻭﺩﻋﻬﺎ ﺍﷲ ﺘﻌﺎﻟﻰ ﻓﻲ ﺍﻟﺨﻠﻕ ﻟﺘﺭﺸﺩ ﺍﻟﻌﺒـﺎﺩ ﺇﻟـﻰ‬ ‫ﺍﻟﺨﺎﻟﻕ ‪ ،‬ﺒﻬﺎ ﺴﺨﺭﺕ ﺍﻷﺸﻴﺎﺀ ﻟﻺﻨﺴﺎﻥ ‪ ،‬ﻜﺄﻥ ﻴﻌﺭﻑ ﺍﻹﻨﺴﺎﻥ ﺃﻥ ﺍﻟﻤﺎﺀ ﻴﺘﻜﻭﻥ ﻤﻥ ﻋﻨﺼﺭﻴﻥ ﺒﻨﺴﺏ‬ ‫ﻤﺤﺩﺩﺓ ﻤﺘﻰ ﺇﻨﺩﻤﺠﺎ ﻤﻌﹰﺎ ﻜﺎﻥ ﺍﻟﻨﺎﺘﺞ ﻤﺎﺀ ‪ ،‬ﻤﻊ ﻜﻤﺎل ﺍﻟﺸﺭﻭﻁ ﻭﺇﻨﺘﻔﺎﺀ ﺍﻟﻤﻭﺍﻨﻊ ‪ ،‬ﻓﺎﻟﺒﺤﺙ ﻓـﻲ ﻫـﺫﺍ‬ ‫ﺍﻟﺠﺎﻨﺏ ﺃﻤﺭ ﻤﻤﻜﻥ ‪ ،‬ﺒل ﻴﺩﻓﻊ ﺍﻟﻘﺭﺁﻥ ﺇﻟﻴﻪ ﺍﻟﻨﺎﺱ ﺩﻓﻌﹰﺎ ‪ ،‬ﻭﺍﻟﺘﻤﻴﻴﺯ ﺒﻴﻥ ﺍﻟﺠﺎﻨﺒﻴﻥ ﺃﻤﺭ ﺩﻗﻴﻕ ﻭﻫﺎﻡ‪.‬‬

‫ﺍﻹﻁﺎﺭ ﺍﻟﻤﻌﺭﻓﻲ ﻟﻠﺴﻨﻥ ﺍﻹﻟﻬﻴﺔ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ‬ ‫ﻓﻘﺎل‪ :‬ﺭ‬

‫ﺭ‬

‫ﺩ‪ .‬ﺇﺒﺭﺍﻫﻴﻡ ﺸﻭﻗﺎﺭ‬

‫ﺭ ﻟﻴ ‪" ‬ﺍﻷﻋﺭﺍﻑ ﺁﻴﺔ‪ ،"143:‬ﻭﻟﻜﻥ ﺍﻹﺠﺎﺒﺔ‪ ،‬ﻋﻠﻰ ﻜل ﺤﺎل‪ ،‬ﻟﻡ‬

‫ﺘﻜﻥ ﻤﺒﺎﺸﺭﺓ‪ ،‬ﺒل ﻓﻴﻬﺎ ﻤﺎ ﻴﻔﻴﺩ ﺍﻟﺘﻭﺠﻴﻪ ﺒﻌﺩﻡ ﺍﻟﻌﻭﺩﺓ ﺇﻟﻰ ﻤﺜل ﻫﺫﻩ ﺍﻷﺴﺌﻠﺔ‪ .‬ﻭﻜﻔﻰ ﻟﻠﻨﺎﺱ‬ ‫ﻋﺒﺭﺓ ﻤﺎ ﻭﻗﻊ ﻋﻠﻰ ﺒﻨﻲ ﺇﺴﺭﺍﺌﻴل‪:‬‬ ‫ﻠﻤ ‪" ‬ﺍﻟﻨﺴﺎﺀ ﺁﻴﺔ‪."153 :‬‬

‫ﻟ ﺍ ﺭ‬

‫ﺍﻟﻠ‬

‫ﺘ‬

‫ﺭ‬

‫ﺔ‬

‫ﺍﻟ‬

‫ﺴﻨﺔ ﺍﷲ ﺘﻌﺎﻟﻰ ﺜﺎﺒﺘﺔ ﻻ ﺘﺘﺒﺩل ‪ ،‬ﻭﺍﻟﺠﺯﺍﺀ ﻤﻥ‬ ‫ﻥ ُ‬ ‫ﻭﺒﻘﺭﺍﺀﺓ ﺍﻵﻴﺘﻴﻥ ﻤﻌﹰﺎ ﻴﺘﺒﻴﻥ ﺃ ّ‬

‫ﺠﻨﺱ ﺍﻟﻌﻤل ﻓﻲ ﻜل ﺤﺎل‪ .‬ﻓﻠﻤﺎ ﻁﻠﺏ ﻤﻭﺴﻰ )‪ (‬ﺇﺯﺍﺤﺔ ﺍﻟﺤﺠﺎﺏ ﻓﻲ ﺍﻟﺩﻨﻴﺎ ﻟﻠﻨﻅﺭ‬ ‫ﺇﻟﻰ ﺭﺒﻪ ﺒﻘﻭﻟﻪ‪ :‬ﺭ‬

‫ﺭ ﻟﻴ‬

‫ﻙ ﺍﷲ ﺘﻌﺎﻟﻰ ﺍﻟﺠﺒل ﺃﻤﺎﻤﻪ ‪‬‬ ‫‪ ‬ﺩّ‬

‫ﺭ ﻤ‬

‫ﺤﺴَﻥ ﺍﻟﻘﺼﺩ ﻓﻲ ﺍﻟﻁﻠﺏ ‪ ،‬ﻷﺼﺎﺒﻪ‬ ‫‪ .‬ﻭﻴﻐﻠﺏ ﻓﻲ ﺍﻟﻅﻥ ﺃﻨﻪ ﻭﻟﻭ ﻟﻡ ﻴﻜﻥ ﻨﺒﻴﹰﺎ ﻭ َ‬

‫ﺍﻟﺴﻭﺀ ﻭﻤﺎﺕ ﻤﻥ ﺍﻟﺼﺎﻋﻘﺔ ﺜﻡ ﻟﻡ ﻴﻔﻕ ﻟﻴﺠﺩ ﻓﺭﺼﺔ ﻹﻋﻼﻥ ﺍﻟﺘﻭﺒﺔ ﺒﻘﻭﻟﻪ‪:‬‬ ‫ﺘ‬

‫ﻟﻴ‬

‫ﺤ‬

‫ﺍﻟﻤ ﻤ ﻴ ‪" ‬ﺍﻷﻋﺭﺍﻑ ﺁﻴﺔ‪ ."143 :‬ﺃﻤﺎ ﺒﻨﻭ ﺇﺴﺭﺍﺌﻴل ﻓﺒﺴﻭﺀ ﻨﻴﺘﻬﻡ‬

‫ﻋﻨﺩﻤﺎ ﺴﺄﻟﻭﺍ ﻨﻔﺱ ﺍﻟﻤﺴﺄﻟﺔ ﺃﺨﺫﺘﻬﻡ ﺍﻟﺼﺎﻋﻘﺔ ﺒﻅﻠﻤﻬﻡ !‬

‫)‪(1‬‬

‫‪ -‬ﻭﻤﻥ ﺤﻴﺙ ﺍﻟﻐﺎﻴﺔ ﻫﻨﺎﻙ ﺇﺯﺩﻭﺍﺠﻴﺔ ﻭﺘﻜﺎﻤل ﺒﻴﻥ ﺍﻟﻌﻠﻡ ﻭﺍﻟﻌﻤل ‪ .‬ﻭﺍﻷﺨﻴﺭ ﻫﻭ‬

‫ﺍﻟﻐﺭﺽ ﻭﺇﻻ ﻓﻼ ﻓﺎﺌﺩﺓ ﻤﻥ ﻋﻠﻡ ﻻ ﻴﻔﻀﻲ ﺇﻟﻰ ﻋﻤل ﻓﻲ ﺍﻟﺘﺼﻭﺭ ﺍﻟﻘﺭﺁﻨﻲ ﻟﻠﻤﻌﺭﻓﺔ ‪،‬‬

‫ﻭﻜﻔﻰ ﺍﺴﺘﻌﺎﺫﺓ ﺍﻟﻨﺒﻲ )‪ (‬ﻤﻥ ﺫﻟﻙ‪ .‬ﻭﻗﺩ ﺃﻓﺎﺽ ﻋﻠﻤﺎﺅﻨﺎ ﻓﻲ ﺒﻴﺎﻥ ﻫﺫﺍ ﺍﻟﺠﺎﻨﺏ ‪،‬ﻜﻤﺎ‬

‫ﻨﻘل ﻋﻨﻬﻡ ﺍﺒﻥ ﺨﻠﺩﻭﻥ ﻤﻘﻭﻟﺘﻬﻡ ﺍﻟﺸﻬﻴﺭﺓ ﻓﻲ ﻫﺫﺍ ﺍﻟﺼﺩﺩ‪" :‬ﺃﻭل ﺍﻟﻌﻤل ﺁﺨﺭ ﺍﻟﻔﻜﺭﺓ ‪،‬‬ ‫ﻭﺃﻭل ﺍﻟﻔﻜﺭﺓ ﺁﺨﺭ ﺍﻟﻌﻤل"‪.‬‬

‫ﻥ ﺃﻓﻌﺎل ﺍﻟﺒﺸﺭ ﻤﻨﻅﻤﺔ ﻤﺭﺘﺒﺔ ﻷﻨﻬﺎ ﻨﺘﺎﺝ ﺍﻟﻔﻜﺭ ‪،‬‬ ‫ﺜﻡ ﻗﺎل ﺍﺒﻥ ﺨﻠﺩﻭﻥ ﻭﻫﻭ ﻴﺒﻴّﻥ ﺃ ّ‬

‫ﺒﺨﻼﻑ ﺃﻓﻌﺎل ﺴﺎﺌﺭ ﺍﻟﺤﻴﻭﺍﻨﺎﺕ‪ ":‬ﻓﻼ ﻴﺘﻡ ﻓﻌل ﺍﻹﻨﺴﺎﻥ ﻓﻲ ﺍﻟﺨﺎﺭﺝ ﺇﻻ ﺒﺎﻟﻔﻜﺭ ‪ ،..‬ﻓﻬﺫﺍ‬

‫)‪ (1‬ﻗﺎل ﺍﻹﻤﺎﻡ ﺍﻟﻐﺯﺍﻟﻲ ﻭﻫﻭ ﻴﺒﻴّﻥ ﻫﺫﺍ ﺍﻹﺭﺘﺒﺎﻁ‪ ":‬ﺇﺫﺍ ﺤﺼل ﺍﻟﻌﻠﻡ ﻓﻲ ﺍﻟﻘﻠﺏ ﺘﻐﻴﺭ ﺤﺎل ﺍﻟﻘﻠـﺏ ‪ ،‬ﻭﺇﺫﺍ‬ ‫ﺘﻐﻴﺭ ﺤﺎل ﺍﻟﻘﻠﺏ ﺘﻐﻴﺭﺕ ﺃﻋﻤﺎل ﺍﻟﺠﻭﺍﺭ ﻓﺎﻟﻌﻤل ﺘﺎﺒﻊ ﺍﻟﺤﺎل ‪ ،‬ﻭﺍﻟﺤﺎل ﺘﺎﺒﻊ ﺍﻟﻌﻠﻡ ‪ ،‬ﻭﺍﻟﻌﻠـﻡ ﺘـﺎﺒﻊ‬ ‫ﺍﻟﻔﻜﺭ "‪ .‬ﺭﺍﺠﻊ ‪ :‬ﺍﻟﺘﻔﻜﺭ ﻓﻲ ﺨﻠﻕ ﺍﷲ " ﺭﺴﺎﻟﺔ ﻤﻘﺘﺒﺴﺔ ﻤﻥ ﻜﺘﺎﺏ ﺇﺤﻴﺎﺀ ﻋﻠﻭﻡ ﺍﻟﺩﻴﻥ ‪ ،‬ﻁ‪،1‬ﺇﻋـﺩﺍﺩ‪:‬‬ ‫ﻤﺎﻫﺭ ﺍﻟﻤﻨﺠﺩ ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺭ ﺍﻟﻌﺭﺒﻲ ‪ ،‬ﺒﻴﺭﺕ ‪1995‬ﻡ‪ ،‬ﺹ‪.41‬‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ ‪1424 /‬ﻫـ‬

‫ﺍﻟﻔﻠﺴﻔﺔ ﻭﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ‬

‫ﺍﻟﻔﻜﺭ ﻫﻭ ﺍﻟﺨﺎﺼﻴﺔ ﺍﻟﺒﺸﺭﻴﺔ ﺍﻟﺘﻲ ﺘﻤﻴﺯ ﺒﻬﺎ ﺍﻟﺒﺸﺭ ﻋﻥ ﻏﻴﺭﻩ ﻤﻥ ﺍﻟﺤﻴﻭﺍﻥ ‪ ،‬ﻭﻋﻠﻰ ﻗﺩﺭ‬

‫ﺤﺼﻭل ﺍﻷﺴﺒﺎﺏ ﻭﺍﻟﻤﺴﺒﺒﺎﺕ ﻓﻲ ﺍﻟﻔﻜﺭ ﻤﺭﺘﺒﺔ ﺘﻜﻭﻥ ﺇﻨﺴﺎﻨﻴﺘﻪ ")‪.(1‬‬

‫ﻥ ﺍﻟﻌﻠﻡ ﻭﺍﻟﻌﻤل ﻫﻤﺎ ﻋﻨﺼﺭﺍ ﺍﻟﻌﺒﺎﺩﺓ ‪ ،‬ﻓﻘﺎل‪:‬‬ ‫ﺃﻤﺎ ﺍﻟﺭﺍﻏﺏ ﺍﻷﺼﻔﻬﺎﻨﻲ ﻓﻘﺩ ﺭﺃﻯ ﺃ ّ‬

‫ﻥ ﺍﻟﻌﻠﻡ ﻜﺎﻷﺱّ ﻭﺍﻟﻌﻤل‬ ‫"ﺍﻟﻌﺒﺎﺩﺓ ﻀﺭﺒﺎﻥ‪ :‬ﻋﻠﻡ ﻭﻋﻤل ‪ ،‬ﻭﺤﻘﻬﻤﺎ ﺃﻥ ﻴﺘﻼﺯﻤﺎ ‪ ،‬ﻷ ّ‬ ‫ﻜﺎﻟﺒﻨﺎﺀ‪ ،‬ﻭﻜﻤﺎ ﻻ ﻴﻐﻨﻲ ﺃﺱﱡ ﻤﺎ ﻟﻡ ﻴﻜﻥ ﺒﻨﺎﺀ ‪ ،‬ﻭﻻ ﻴﺜﺒﺕ ﺍﻟﺒﻨﺎﺀ ﻤﺎ ﻟﻡ ﻴﻜﻥ ﺃﺱّ ‪ ،‬ﻜﺫﻟﻙ ﻻ‬

‫ﻴﻐﻨﻲ ﻋﻠﻡ ﺒﻐﻴﺭ ﻋﻤل ‪ ،‬ﻭﻻ ﻋﻤل ﺒﻐﻴﺭ ﻋﻠﻡ‪ ،..‬ﻭﺍﻟﻌﻠﻡ ﺃﺸﺭﻓﻬﻤﺎ ﻭﻟﻜﻥ ﻻﻴﻐﻨﻲ ﺒﻐﻴﺭ‬ ‫ﻋﻤل ")‪.(2‬‬

‫ﻭﻤﻥ ﺠﺎﻨﺏ ﺁﺨﺭ ‪ ،‬ﻭﺒﺎﻟﻨﻅﺭ ﺇﻟﻰ ﻏﺎﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ﻭﺃﺴﻠﻭﺏ ﺍﻟﻌﻤل ﻤﻌﹰﺎ ‪ ،‬ﻫﻨﺎﻙ‬

‫ﻥ ﺍﻟﻤﻌﺭﻓﺔ ﻓﻲ ﺍﻟﺘﺼﻭﺭ ﺍﻟﻘﺭﺁﻨﻲ‬ ‫ﺇﺯﺩﻭﺍﺠﻴﺔ ﺍﻟﻌﻠﻡ ﻭﺍﻷﺨﻼﻕ ﺃﻭ ﺍﻟﻌﻠﻡ ﻭﺍﻟﺸﺭﻉ ‪ ،‬ﺃﻱ ﺃ ّ‬ ‫ﻤﻌﺭﻓﺔ ﻤﻨﻀﺒﻁﺔ ﻤﻥ ﺤﻴﺙ ﺃﻨﻬﺎ ﻨﺘﺎﺝ ﺍﻟﻔﻜﺭ ‪ ،‬ﻭﻤﺤﻜﻭﻤﺔ ﺒﺎﻟﺸﺭﻉ ﻤﻥ ﺤﻴﺙ ﺃﻨﻬﺎ ﻋﻤل‬

‫ﻓﻲ ﻤﻨﻁﻠﻘﺎﺘﻬﺎ ﻭﺍﺴﺘﻬﺩﺍﻑ ﻏﺎﻴﺎﺘﻬﺎ ‪.‬‬

‫ﻓﻤﻥ ﺤﻴﺙ ﺍﻟﻤﻨﻁﻠﻘﺎﺕ ﻴﺠﺏ ﺃﻻ ﺘﺘﻌﺭﺽ ﺜﻭﺍﺒﺕ ﺍﻟﻨﻅﺎﻡ ﺍﻟﻜﻭﻨﻲ ﻟﻺﺨﺘﺒﺎﺭ ﺒﺩﻋﻭﻯ‬

‫ﺍﻟﺤﺼﻭل ﻋﻠﻰ ﻨﺘﺎﺌﺞ ﻋﻠﻤﻴﺔ ‪ ،‬ﻜﺎﻤﺘﻬﺎﻥ ﻜﺭﺍﻤﺔ ﺍﻹﻨﺴﺎﻥ ﻤﻥ ﺃﺠل ﺍﻟﻌﻠﻡ ﺒﺈﺠﺭﺍﺀ ﺘﺠﺎﺭﺏ‬

‫ﻋﻠﻤﻴﺔ ﻤﻬﻠﻜﺔ ﻓﻴﻪ ﺃﻭ ﺍﻟﺘﻀﺤﻴﺔ ﺒﺤﻴﺎﺘﻪ ﻤﻥ ﺃﺠل ﺫﻟﻙ‪ .‬ﻭﻤﻥ ﺤﻴﺙ ﺍﻟﻨﺘﺎﺌﺞ ﻴﺠﺏ ﺃﻻ‬

‫ﻴﺘﻌﺭﺽ ﺍﻟﻨﻅﺎﻡ ﺍﻟﻜﻭﻨﻲ ﺒﺄﺴﺭﻩ ﻟﻠﺨﻁﺭ ﺒﺴﺒﺏ ﺍﻟﻌﻠﻡ ﻭﺍﻟﻤﻌﺭﻓﺔ ‪ ،‬ﻭﻟﻭ ﻤﻠﻙ ﺍﻹﻨﺴﺎﻥ‬ ‫ﺍﻟﻘﺩﺭﺓ ﻭﻭﺴﺎﺌل ﺍﻹﺒﺎﺩﺓ ﺍﻟﺸﺎﻤﻠﺔ‪.‬‬

‫ﻫﺫﻩ ﺒﻌﺽ ﺍﻟﺨﺼﺎﺌﺹ ﺍﻟﻌﺎﻤﺔ ﻟﻠﺘﺼﻭﺭ ﺍﻟﻤﻌﺭﻓﻲ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﺘﻲ ﺘﻤﻴﺯﻩ ﻋﻥ‬

‫ﺴﺎﺌﺭ ﺍﻟﺘﺼﻭﺭﺍﺕ ﺍﻟﻭﻀﻌﻴﺔ ‪ ،‬ﻭﻫﻲ ﻤﻘﺭﺭﺓ ﺒﻌﻤﻭﻤﺎﺕ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ‪ ،‬ﻤﺅﻴﺩﺓ‬

‫ﺒﻨﺼﻭﺹ ﺠﺯﺌﻴﺔ ‪ ،‬ﺒﻬﺎ ﻴﺘﺸﻜل ﺍﻹﻁﺎﺭ ﺍﻟﻌﺎﻡ ﻟﻠﻤﻌﺭﻓﺔ ﺍﻟﺫﻱ ﺘﻌﻤل ﻓﻲ ﻅﻠﻪ ﺍﻟﺴﱡﻨﻥ‬ ‫)‪ (1‬ﺍﺒﻥ ﺨﻠﺩﻭﻥ ‪ ،‬ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﺒﻥ ﻤﺤﻤﺩ ‪ ،‬ﺍﻟﻤﻘﺩﻤﺔ ‪ ،‬ﻤﺼﺩﺭ ﺴﺎﺒﻕ ﺹ‪ ، 1011‬ﻭﺭﺍﺠﻊ ﻤﺯﻴﺩﹰﺍ ﻤـﻥ‬ ‫ﺍﻟﺘﻔﺼﻴل ﻋﻥ ﺇﺯﺩﻭﺍﺠﻴﺔ ﺍﻟﻌﻠﻡ ﻭﺍﻟﻌﻤل ‪ ،‬ﺍﻹﻤﺎﻡ ﺍﻟﺸﺎﻁﺒﻲ ﻓﻲ ﺍﻟﻤﻭﺍﻓﻘﺎﺕ ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜـﺭ ” ﺍﻟﻘـﺎﻫﺭﺓ‪،‬‬ ‫ﺒﺩﻭﻥ ﺘﺎﺭﻴ ” ﻤﺞ‪.46/1‬‬ ‫)‪ (2‬ﺍﻷﺼﻔﻬﺎﻨﻲ ‪ ،‬ﺍﻟﺭﺍﻏﺏ ‪ ،‬ﺘﻔﺼﻴل ﺍﻟﻨﺸﺄﺘﻴﻥ ﻭﺘﺤﺼﻴل ﺍﻟﺴﻌﺎﺩﺘﻴﻥ‪ ،‬ﻁ‪ ،1‬ﺘﺤﻘﻴﻕ ﻋﺒﺩ ﺍﻟﻤﺠﻴﺩ ﺍﻟﻨﺠﺎﺭ ‪،‬‬ ‫ﺩﺍﺭ ﺍﻟﻐﺭﺏ ﺍﻹﺴﻼﻤﻲ‪ ،‬ﺒﻴﺭﻭﺕ ‪ ،1988‬ﺹ‪.159‬‬

‫ﺍﻹﻁﺎﺭ ﺍﻟﻤﻌﺭﻓﻲ ﻟﻠﺴﻨﻥ ﺍﻹﻟﻬﻴﺔ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ‬ ‫ﺍﻹﻟﻬﻴﺔ‪ .‬ﻭﻤﻨﻬﺎ ﺘﺘﺤﺩﺩ ﺍﻷﺼﻭل ﻭﺍﻟﻤﺒﺎﺩ‬ ‫ﺍﻵﺘﻲ‪:‬‬

‫ﺩ‪ .‬ﺇﺒﺭﺍﻫﻴﻡ ﺸﻭﻗﺎﺭ‬

‫ﺍﻟﻌﺎﻤﺔ ﻟﻠﺘﺼﻭﺭ ﺍﻟﻤﻌﺭﻓﻲ ﺍﻹﺴﻼﻤﻲ ﻓﻲ‬

‫ﺃ‪ -‬ﺍﻹﻴﻤﺎﻥ ﺒﺎﻟﻐﻴﺏ ﺍﻟﺫﻱ ﺒﻪ ﺘﺘﺒﻴﻥ ﻤﺤﺩﻭﺩﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ﺍﻟﺒﺸﺭﻴﺔ ﻤﻬﻤﺎ ﺒﻠﻐﺕ ﺍﻟﻤﺩﻯ‪.‬‬

‫ﺏ‪ -‬ﺍﻹﻴﻤﺎﻥ ﺒﻭﺍﺤﺩﻴﺔ ﻤﺼﺩﺭ ﺍﻟﻨﻅﺎﻡ ﺍﻟﻜﻭﻨﻲ ‪ ،‬ﺍﻟﺫﻱ ﻴﺘﺠﻠﻰ ﻤﻥ ﺨﻼل ﺍﻟﺘﻭﺤﻴﺩ‪ :‬ﻟ‬ ‫ﻜ‬

‫ﻴ ﻤ ﻟ ﺔ‬

‫ﺁﻴﺔ‪."22 :‬‬

‫ﺍﻟﻠ ﻟ‬

‫ﺘ‬

‫ﺤ‬

‫ﺍﻟﻠ ﺭ ﺍﻟ ﺭ‬

‫ﻤ ﻴ‬

‫‪" ‬ﺍﻷﻨﺒﻴﺎﺀ‬

‫ﺝ‪ -‬ﺍﻹﻴﻤﺎﻥ ﺒﺎﻟﻭﺍﻗﻊ ﺍﻟﻤﻭﻀﻭﻋﻲ ﻟﻸﺸﻴﺎﺀ ﻭﺍﻟﻭﺠﻭﺩ ﺨﺎﺭﺝ ﺍﻟﻭﻋﻲ ﺍﻹﻨﺴﺎﻨﻲ‪.‬‬ ‫ﺩ‪ -‬ﺇﺜﺒﺎﺕ ﻨﻅﺎﻡ ﺍﻷﺴﺒﺎﺏ ﻭﺍﻟﻤﺴﺒﺒﺎﺕ ‪ ،‬ﺃﻱ ﻤﺒﺩﺃ ﺍﻟﻌﻠﻴﺔ ﺍﻟﻌﺎﻤﺔ‪.‬‬

‫‪ -3‬ﻤ ﻴ ﺭ ﺍﻟﻤ ﺭ ﺔ‬

‫ﺍﻟﺘ‬

‫ﺭ ﺍﻟ ﺭ‬

‫ﺘﻨﺩﺭﺝ ﺍﻟﺴﱡﻨﻥ ﺍﻹﻟﻬﻴﺔ ﻀﻤﻥ ﻤﻌﻴﺎﺭ ﺍﻟﻤﻌﺭﻓﺔ ﻓﻲ ﺍﻟﺘﺼﻭﺭ ﺍﻟﻘﺭﺁﻨﻲ ‪ ،‬ﻟﺫﻟﻙ ﻴﻨﺒﻐﻲ‬

‫ﻋﺭﺽ ﺍﻟﺨﻁﻭﺍﺕ ﺍﻟﺘﻲ ﺘﺒﻴﻥ ﻤﻭﻗﻌﻬﺎ ﻭﺘﺤﺩﺩ ﻨﻁﺎﻗﻬﺎ ‪ ،‬ﺒﺎﺘﺒﺎﻉ ﺃﺴﻠﻭﺏ ﺘﻔﺼﻴﻠﻲ ﻴﺸﺭ‬

‫ﺍﻟﻤﻁﻠﻭﺏ‪.‬‬

‫ﻓﺎﻟﻤﻘﺼﻭﺩ ﺒﺎﻟﻤﻌﻴﺎﺭ ﻫﻨﺎ‪ :‬ﺍﻟﻀﺎﺒﻁ ﺍﻟﻌﻠﻤﻲ ﺍﻟﺫﻱ ﻴﺭﺸﺩ ﺍﻹﻨﺴﺎﻥ ﺇﻟﻰ ﺘﺤﻘﻴﻕ ﺍﻟﻴﻘﻴﻥ‬

‫ﻓﻲ ﺴﺒﻴل ﻁﻠﺒﻪ ﻟﻠﻤﻌﺭﻓﺔ ‪ ،‬ﻭﺒﻪ ﻴﺘﻤﻜﻥ ﻤﻥ ﺘﻤﻴﻴﺯ ﺍﻟﺤﻘﻴﻘﺔ ﻋﻥ ﺍﻟﻭﻫﻡ‪ .‬ﺜﻡ ﺇﻨﻪ ﻟﻤﺎ ﻜﺎﻨﺕ‬

‫ﻥ‬ ‫ﺍﻟﻤﻌﺭﻓﺔ ﻗﺩ ﺘﻜﻭﻥ ﻤﺘﻌﻠﻘﺔ ﺒﺫﻭﺍﺕ ﺍﻷﺸﻴﺎﺀ ﺃﻭ ﺒﺎﻟﻨﺴﺏ ﺒﻴﻨﻬﺎ ﻭﺇﻀﺎﻓﺔ ﺍﻷﺤﻜﺎﻡ ﺇﻟﻴﻬﺎ ‪ ،‬ﻓﺈ ّ‬

‫ﺍﻟﻤﻘﺼﻭﺩ ﺒﺎﻟﻤﻌﻴﺎﺭ ﻫﻨﺎ ﻤﺎ ﺘﻌﻠﻕ ﺒﺎﻟﺠﺎﻨﺏ ﺍﻷﺨﻴﺭ‪ .‬ﻭﻟﻜﻥ ﻋﻠﻰ ﺨﻼﻑ ﺍﻟﻔﻜﺭ ﺍﻟﻭﻀﻌﻲ‬ ‫ﻓﺈﻥ ﺍﻟﻤﻌﻴﺎﺭ ﻓﻲ ﺍﻟﺘﺼﻭﺭ ﺍﻟﻘﺭﺁﻨﻲ ﻗﺩ ﻴﺴﺘﻔﺎﺩ ﻤﻥ ﺍﻷﻤﺭ ﻭﺍﻟﻨﻬﻲ ﻜﻤﺎ ﻴﺴﺘﻔﺎﺩ ﻤﻥ ﻤﻁﻠﻕ‬

‫ﺍﻟﺨﺒﺭ‪ .‬ﻭﻫﻭ ﺇﻤﺎ ﺃﻥ ﻴﻜﻭﻥ ﻤﻌﻴﺎﺭﹰﺍ ﻨﻘﻠﻴﹰﺎ ﻗﺎﺌﻤﹰﺎ ﻋﻠﻰ ﺍﻟﺨﺒﺭ ﺍﻟﺼﺎﺩﻕ ﻤﻥ ﺍﷲ ﺘﻌﺎﻟﻰ ﻭﻨﺒﻴّﻪ‬

‫)‪ ، (‬ﺍﻟﻤﻔﻴﺩ ﻟﻠﻴﻘﻴﻥ ‪ ،‬ﻭﺇﻤﺎ ﺃﻥ ﻴﻜﻭﻥ ﻤﻌﻴﺎﺭﹰﺍ ﻋﻘﻠﻴﹰﺎ ﻗﺎﺌﻤﹰﺎ ﻋﻠﻰ ﺍﻟﻤﻘﺩﻤﺎﺕ ﺍﻟﻴﻘﻴﻨﻴﺔ ‪،‬‬ ‫ﻜﺎﻷﻭﻟﻴﺎﺕ ﺍﻟﻌﻘﻠﻴﺔ ﺃﻭ ﺍﻟﻤﺤﺴﻭﺴﺎﺕ ﺃﻭ ﺍﻟﻤﺠﺭﺒﺎﺕ)‪.(1‬‬

‫)‪ (1‬ﺭﺍﺠﻊ ﻜﻼﻤﹰﺎ ﺒﻬﺫﺍ ﺍﻟﻤﻌﻨﻲ ‪ ،‬ﺍﻹﻤﺎﻡ ﺍﻟﻐﺯﺍﻟﻲ ‪ ،‬ﻤﻌﻴﺎﺭ ﺍﻟﻌﻠﻡ ‪ ،‬ﻁ‪ ،1‬ﺩﺍﺭ ﺍﻟﻜﺘﺏ ﺍﻟﻌﻠﻤﻴﺔ ‪ ،‬ﺒﻴـﺭﻭﺕ‬ ‫‪1990‬ﻡ ‪ ،‬ﺹ‪ 26‬ﻭﻤﺎ ﺒﻌﺩﻫﺎ ‪.‬‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ ‪1424 /‬ﻫـ‬

‫ﺍﻟﻔﻠﺴﻔﺔ ﻭﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ‬

‫ﻭﻫﺫﻩ ﻫﻲ ﺍﻷﺼﻭل ﺍﻟﺘﻲ ﺘﹸﺒﻨﻰ ﻋﻠﻴﻬﺎ ﺍﻟﻤﻌﺭﻓﺔ ﺍﻟﻤﻜﺘﺴﺒﺔ ‪ ،‬ﻭﺒﺎﻟﻨﻅﺭ ﺇﻟﻴﻬﺎ ﻴﺼﺒﺢ‬

‫ﺍﻟﻤﻘﺼﻭﺩ ﺒﺎﻟﻤﻌﻴﺎﺭ ﻫﻨﺎ‪ :‬ﺍﻟﺩﻟﻴل ﺍﻟﻤﺭﺸﺩ ﺇﻟﻰ ﺍﻟﻌﻠﻡ ‪ ،‬ﺒﻤﻌﻨﻲ ﺍﻷﺴﺎﺱ ﺍﻟﺫﻱ ﻴﻜﻭﻥ ﻤﻨﻪ‬

‫ﺍﻻﻨﻁﻼﻕ ﻻﻜﺘﺴﺎﺏ ﺍﻟﻤﻌﺭﻓﺔ ﺍﻟﻴﻘﻴﻨﻴﺔ‪ .‬ﻭﻫﺫﺍ ﻴﺘﻤﺜل ﻓﻲ ﺍﻟﻌﻘل ﺍﻟﺫﻱ ﺃﻭﺩﻋﻪ ﺍﷲ ﺘﻌﺎﻟﻰ‬

‫ﺴﻨﺔ ﻨﺒﻴﻪ )‪( ‬‬ ‫ﻼ ﻓﻲ ﻜﺘﺎﺏ ﺍﷲ ﺘﻌﺎﻟﻰ ﻭ ُ‬ ‫ﻤﻌﺎﺭﻑ ﺃﻭﻟﻴﺔ ﻴﻘﻴﻨﻴﺔ ‪ ،‬ﻭﻓﻲ ﺍﻟﻨﻘل ﻤﻤﺜ ﹰ‬ ‫ﻭﺍﻹﺠﻤﺎﻉ‪ .‬ﻭﺍﻟﻤﻌﺭﻓﺔ ﻓﻴﻬﺎ ﻗﺩ ﺘﻜﻭﻥ ﻤﺒﺎﺸﺭﺓ ﺒﺎﻟﻨﺹ ‪ ،‬ﻭﻗﺩ ﺘﻜﻭﻥ ﻓﻲ ﺤﺎﺠﺔ ﺇﻟﻰ ﻨﻅﺭ‬

‫ﻟﺘﺤﺼﻴﻠﻬﺎ ‪ ،‬ﻜﻤﺎ ﻫﻭ ﻤﻌﺭﻭﻑ ﻓﻲ ﺃﺼﻭل ﺍﻟﻔﻘﻪ‪.‬‬

‫ﻭﺒﺎﻋﺘﺒﺎﺭ ﺍﻟﻨﻅﺭ ﻭﺍﻻﺴﺘﻨﺒﺎﻁ ﻫﻨﺎﻙ ﺃﻤﺭﺍﻥ ﺁﺨﺭﺍﻥ ﻤﺘﺼﻼﻥ ﺒﺎﻟﻤﻌﻴﺎﺭ ﻫﻤﺎ‪ :‬ﻤﺠﺎل‬

‫ﺍﻟﻨﻅﺭ‪ ،‬ﻭﺍﻟﻁﺭﻴﻘﺔ ﺍﻹﺠﺭﺍﺌﻴﺔ ﺍﻟﻤﻭﺼﻠﺔ ﺇﻟﻰ ﺍﻟﻤﻁﻠﻭﺏ ﻴﻘﻴﻨ ﹰﺎ‪.‬‬

‫ﺃﻤﺎ ﻤﺠﺎل ﺍﻟﻨﻅﺭ ﻭﺍﻻﺴﺘﻨﺒﺎﻁ ﻓﺈﻤﺎ ﻓﻲ ﻜﺘﺎﺏ ﺍﷲ ﺍﻟﻤﻨﺯل "ﺍﻟﻘﺭﺁﻥ" ‪ ،‬ﻭﺇﻤﺎ ﻓﻲ ﻜﺘﺎﺏ‬

‫ﺍﷲ ﺍﻟﻤﺸﻬﻭﺩ "ﺍﻷﻨﻔﺱ ﻭﺍﻵﻓﺎﻕ"‪ .‬ﻭﺃﻤﺎ ﺍﻟﻁﺭﻴﻘﺔ ﺍﻹﺠﺭﺍﺌﻴﺔ ﻓﻬﻲ ﺃﺴﻠﻭﺏ ﺍﻟﻨﻅﺭ‬ ‫ﻭﺍﻹﺴﺘﺩﻻل‪ ،‬ﻟﻴﻜﻭﻥ ﺍﻟﻤﻘﺼﻭﺩ ﺒﺎﻟﻤﻌﻴﺎﺭ ﻋﻨﺩﺌﺫ ﺍﻹﺴﺘﻘﺭﺍﺀ ﻭﺍﻟﻘﻴﺎﺱ ‪ ،‬ﺍﻟﻘﺎﺌﻤﻴﻥ ﻋﻠﻰ‬

‫ﺍﻟﺴﱡﻨﻥ ﻭﺍﻟﻘﻭﺍﻨﻴﻥ ﺍﻹﻟﻬﻴﺔ ﺍﻟﻤﺒﺜﻭﺜﺔ ﻓﻲ ﺍﻟﻭﺠﻭﺩ ﻓﻲ ﺼﻭﺭﺓ ﻋﻠل ﻭﺃﺴﺒﺎﺏ ﻭﺃﻤﺜﺎل ‪،‬‬

‫ﻟﻐﺭﻀﻴﻥ ﺍﺜﻨﻴﻥ ﻫﻤﺎ‪ :‬ﺇﺭﺸﺎﺩ ﺍﻟﺨﻠﻕ ﺇﻟﻰ ﺤﻜﻤﺔ ﺍﷲ ﻓﻲ ﺍﻟﻜﻭﻥ ﻟﻴﺘﺨﺫﻫﺎ ﺍﻟﻨﺎﺱ ﻤﻌﻴﺎﺭﹰﺍ‬ ‫ﻟﻺﺴﺘﻨﺒﺎﻁ ﺍﻟﻤﻌﺭﻓﻲ ﻤﻥ ﺍﻟﻤﺼﺩﺭﻴﻥ ‪ ،‬ﺃﻱ ﻤﺠﺎﻟﻲ ﺍﻟﻨﻅﺭ ﺍﻟﺴﺎﺒﻘﻴﻥ‪ .‬ﻭﺍﻟﻐﺭﺽ ﺍﻟﺜﺎﻨﻲ ‪،‬‬

‫ﻭﻫﻭ ﺍﻷﻫﻡ ‪ ،‬ﺇﺘﺨﺎﺫ ﺘﻠﻙ ﺍﻟﻘﻭﺍﻨﻴﻥ ﻭﺴﻴﻠﺔ ﺇﻟﻰ ﻤﻌﺭﻓﺔ ﺍﷲ ﺍﻟﺫﻱ ﺃﻭﺠﺩ ﻫﺫﺍ ﺍﻟﻨﻅﺎﻡ ﻭﺘﻠﻙ‬ ‫ﺍﻟﺴﱡﻨﻥ ﻓﻲ ﺍﻟﺨﻠﻕ ﺜﻡ ﺃﺭﺸﺩ ﺍﻟﻨﺎﺱ ﺇﻟﻴﻬﺎ‪ :‬ﺍﻟ‬

‫"ﺍﻷﻋﻠﻰ ﺁﻴﺔ ‪."3 -2‬‬

‫ﻠ‬

‫* ﺍﻟ‬

‫ﺭ‬

‫‪‬‬

‫ﻭﻫﺫﺍ ﺍﻟﻤﻌﻴﺎﺭ ‪ ،‬ﺃﻋﻨﻲ ﺍﻟﺫﻱ ﻴﺭﺸﺩﻨﺎ ﺇﻟﻴﻪ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻤﺘﻤﺜل ﻓﻲ ﺍﻟﺴﱡﻨﻥ ﺍﻹﻟﻬﻴﺔ ‪ ،‬ﺃﻋﻡ‬

‫ﻭﺃﺸﻤل ﻤﻥ ﺍﻟﻤﻌﻴﺎﺭ ﺍﻟﻤﻌﺭﻭﻑ ﺍﻟﻘﺎﺌﻡ ﻋﻠﻰ ﺍﻹﺴﺘﺩﻻل ‪ ،‬ﻷﻨﻪ ﻻ ﻴُﺒﻁل ﺍﻟﻘﻴﺎﺱ‬ ‫ﻭﺍﻹﺴﺘﻘﺭﺍﺀ ﻭﺇﻨﻤﺎ ﻴﻀﻴﻑ ﺇﻟﻴﻬﻤﺎ ﻗﻭﺍﻋﺩ ﺃﺨﺭﻯ ﻟﺘﺤﺼﻴل ﺍﻟﻤﻌﺭﻓﺔ ‪،‬ﻜﻤﺎ ﺴﻴﺘﻀﺢ ﻓﻴﻤﺎ‬

‫ﻴﻠﻲ‪.‬‬

‫ﺩ‪ .‬ﺇﺒﺭﺍﻫﻴﻡ ﺸﻭﻗﺎﺭ‬

‫ﺍﻹﻁﺎﺭ ﺍﻟﻤﻌﺭﻓﻲ ﻟﻠﺴﻨﻥ ﺍﻹﻟﻬﻴﺔ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ‬

‫ﻓﺎﷲ ﺘﻌﺎﻟﻰ ﻴﻌﻠﻤﻨﺎ ﻓﻲ ﻜﺘﺎﺒﻪ ﺍﻟﻜﺭﻴﻡ ﺃﻨﻪ ﻴﺠﻤﻊ ﺒﻴﻥ ﺍﻟﻤﺘﻤﺎﺜﻼﺕ ﻭﻴﻔﺭﻕ ﺒﻴﻥ‬

‫ﺍﻟﻤﺨﺘﻠﻔﺎﺕ ‪ ،‬ﻭﺃﻤﺭﻨﺎ ﺒﺎﻹﻋﺘﺒﺎﺭ ﻤﻤﺎ ﻭﻗﻊ ﻟﻸﻤﻡ ﺍﻟﺴﺎﺒﻘﺔ)‪ ،(1‬ﺜﻡ ﻭﻋﺩﻨﺎ ‪ ،‬ﻭﻭﻋﺩﻩ ﺤﻕ ‪،‬‬ ‫ﺒﺘﺤﻘﻴﻕ ﺃﻤﻭﺭ ﺒﻌﻴﻨﻬﺎ ‪ ،‬ﻜﺎﻟﻨﺼﺭ ﻭﺍﻟﻅﻔﺭ ﻋﻠﻰ ﺍﻷﻋﺩﺍﺀ ‪ ،‬ﻭﻭﻓﺭﺓ ﺍﻟﻨﻌﻡ ﻓﻲ ﺍﻟﺩﻨﻴﺎ ﺇﺫﺍ ﻨﺤﻥ‬

‫ﺇﻟﺘﺯﻤﻨﺎ ﺒﺄﻤﻭﺭ ﻤﻌﻴﻨﺔ ‪ ،‬ﻭﻜﺭﺭ ﺫﻟﻙ ﺒﺄﺴﻠﻭﺏ ﻭﺼﻴﻎ ﻤﺨﺘﻠﻔﺔ ‪ ،‬ﻜﺎﻟﺘﻨﺼﻴﺹ ﻋﻠﻰ ﺃﻥ‬

‫ﻁﺭﻴﻘﺔ ﻤﺎ ﻓﻲ ﺍﻟﺘﻌﺎﻤل ﻤﻊ ﻋﺒﺎﺩﻩ ﺴﱡﻨﺔ ﻟﻪ ﺘﻌﺎﻟﻰ ﻻ ﻴﻐﻴﺭﻫﺎ ﻭﻻ ﻴﺒﺩﻟﻬﺎ‪ .‬ﻭﻤﺜﻠﻪ ﺼﻴﻐﺔ‬ ‫ﺍﻟﻌﻤﻭﻡ ﺍﻟﻤﻔﻴﺩ ﻟﻠﻘﺎﻋﺩﺓ ﺍﻟﻌﺎﻤﺔ ﻜﻘﻭﻟﻪ ﺘﻌﺎﻟﻰ‪ :‬ﻟﻜ‬

‫ﻜﺘ ‪" ‬ﺍﻟﺭﻋﺩ ﺁﻴﺔ‪ "38 :‬ﻭﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ‪ :‬ﻜ‬

‫ﻤﺔ‬

‫‪" ‬ﻴﻭﻨﺱ ﺁﻴﺔ ‪ "49‬ﻭ‪ ‬ﻟﻜ‬

‫‪" ‬ﺍﻟﻘﺼﺹ‬

‫ﻟ‬

‫ﺁﻴﺔ‪ ."88 :‬ﺃﻭ ﺼﻴﻐﺔ ﺍﻟﺸﺭﻁ ﻭﺍﻟﺠﺯﺍﺀ ‪،‬ﻜﻤﺎ ﻓﻲ ﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ‪ :‬ﻤ ﻴﺘ ﺍﻟﻠ ﻴ‬ ‫ﻤ ﺭ * ﻴﺭ‬

‫ﻤ ﺤﻴ‬

‫ﻴﺤﺘ‬

‫‪" ‬ﺍﻟﻁﻼﻕ ﺃﻴﺔ ‪."3-2‬‬

‫ﻟ‬

‫ﻓﺎﷲ ﺘﻌﺎﻟﻰ ﻴﻌﻠﻤﻨﺎ ﻓﻲ ﻫﺫﻩ ﺍﻵﻴﺔ ﺍﻷﺨﻴﺭﺓ ﻭﺃﻤﺜﺎﻟﻬﺎ ﺇﻁﺭﺍﺩ ﻓﻌﻠﻪ ﺘﻌﺎﻟﻰ ﻤﻊ ﻓﻌل‬

‫ﺍﻟﻌﺒﺩ ‪ ،‬ﺒﺤﻴﺙ ﻴﺘﻘﺩﻡ ﺍﻟﻌﺒﺩ ﺒﺘﺤﻘﻴﻕ ﺍﻟﺸﺭﻁ ﻟﺤﺼﻭل ﺍﻟﺠﺯﺍﺀ ﺍﻟﻤﺭﺘﺏ ﺍﻟﺜﺎﺒﺕ ﻤﻥ ﻋﻨﺩ‬ ‫ﺍﷲ‪ ،‬ﻜﻤﺎ ﺃﻜﺩ ﺘﻌﺎﻟﻰ ﻫﺫﺍ ﺍﻷﻤﺭ ﻓﻲ ﺁﻴﺎﺕ ﺃﺨﺭﻯ ﻤﺜل ﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ‪:‬‬ ‫ﺤﺘ ﻴ ﻴﺭ ﺍ ﻤ‬

‫ﺍﻟﻠ‬

‫ﻴ ﻴﺭ ﻤ‬

‫ﺕ ﺇﻟﻰ ﺩﻋﻭﻯ ﺇﺤﺘﻤﺎل‬ ‫‪" ‬ﺍﻟﺭﻋﺩ ﺁﻴﺔ‪ ."11:‬ﻭﻫﻨﺎ ﻻ ﻴُﻠ ﹶﺘ ﹶﻔ ﹸ‬

‫ﺘﺨﻠﻑ ﻫﺫﺍ ﺍﻟﺠﺯﺍﺀ ﺒﺈﺭﺍﺩﺓ ﺍﷲ ﻭﻤﺸﻴﺌﺘﻪ ﺍﻟﻘﺎﻫﺭﺓ ‪ ،‬ﻭﺇﻨﻤﺎ ﻴﻨﺒﻐﻲ ﻟﻠﻌﺒﺩ ﺍﻟﻨﻅﺭ ﻓﻲ ﺠﺎﻨﺒﻪ ‪،‬‬

‫ﻷﻥ ﺇﺭﺍﺩﺓ ﺍﷲ ﻭﻤﺸﻴﺌﺘﻪ ﻻ ﺘﻌﺎﺭﻀﺎﻥ ﺴﻨﺘﻪ ﻭﻭﻋﺩﻩ ﺘﻌﺎﻟﻰ ‪ ،‬ﻭﻫﻲ ﺤﻘﻴﻘﺔ ﺘﺜﺒﺕ ﻟﻤﻥ‬

‫ﺍﺴﺘﻘﺭﺃ ﺍﻟﻔﻜﺭﺓ ﺍﻟﻜﻠﻴﺔ ﻟﻠﺴﻨﻥ ﺍﻹﻟﻬﻴﺔ ﻓﻲ ﺍﻟﻘﺭﺁﻥ‪.‬‬

‫ﺇﺫﻥ ﻤﻌﻴﺎﺭ ﺍﻟﺴﱡﻨﻥ ﺍﻹﻟﻬﻴﺔ ﺼﺎﻟﺢ ﻻﺴﺘﻨﺒﺎﻁ ﺍﻷﺤﻜﺎﻡ ﺍﻟﻌﻘﻠﻴﺔ ﻭﻜﺫﻟﻙ ﺍﻷﺤﻜﺎﻡ‬

‫ﺍﻟﺸﺭﻋﻴﺔ ﺍﻟﻔﻘﻬﻴﺔ ‪ ،‬ﻭﻴﺘﻴﺢ ﺍﻟﻔﺭﺼﺔ ﻟﺘﺤﺼﻴل ﺍﻟﻤﻌﺎﺭﻑ ﻓﻲ ﺍﻟﻤﺠﺎﻟﻴﻥ ﻤﻌﹰﺎ‪ .‬ﺃﻋﻨﻲ‬

‫ﺍﻹﺴﺘﻨﺒﺎﻁ ﻤﻥ ﺍﻟﻤﺼﺩﺭ ﺍﻟﻨﻘﻠﻲ ﻭﺒﻨﻔﺱ ﺍﻟﻘﺩﺭ ﻤﻥ ﺍﻟﻁﺒﻴﻌﺔ‪ .‬ﺃﻤﺎ ﺍﻟﺠﺎﻨﺏ ﺍﻷﻭل ﻓﻘﺩ ﻭﻀﻊ‬ ‫ﻗﻭﺍﻋﺩﻩ ﺍﻷﺼﻭﻟﻴﻭﻥ ﻭﻋﻠﻰ ﺭﺃﺴﻬﻡ ﺍﻹﻤﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ ‪ ،‬ﻭﻋﻨﺩ ﺃﺨﺫ ﻤﻌﻴﺎﺭ ﺍﻟﺴﱡﻨﻥ ﻓﻲ‬

‫ﺍﻻﻋﺘﺒﺎﺭ ﺴﻴﻀﻴﻑ ﺇﻟﻰ ﺫﻟﻙ ﻤﺎ ﺫﻜﺭ ﺍﷲ ﺘﻌﺎﻟﻰ ﻓﻲ ﻜﺘﺎﺒﻪ ﻤﻥ ﻨﻅﻡ ﻭﻗﻭﺍﻋﺩ‪ .‬ﻭﺫﻟﻙ ﻭﻓﻕ‬

‫)‪ (1‬ﻫﺫﺍ ﻤﺎ ﺠﺎﺀ ﺘﻌﺭﻴﻔﹰﺎ ﻟﻠﺴﻨﻥ ﺍﻹﻟﻬﻴﺔ ﻋﻨﺩ ﺸﻴ ﺍﻹﺴﻼﻡ ﺍﺒﻥ ﺘﻴﻤﻴﺔ ﻓﻲ ﻤﻭﺍﻀﻊ ﻤﺘﻌﺩﺩ ﻤﻥ ﻤﺼﻨﻔﺎﺘﻪ ‪،‬‬ ‫ﺇﺫ ﺭﺃﻱ ﺃﻨﻬﺎ‪ ":‬ﺍﻟﻌﺎﺩﺓ ﺍﻟﺘﻲ ﺘﺘﻀﻤﻥ ﺃﻥ ﻴﻔﻌل ﻓﻲ ﺍﻟﺜﺎﻨﻲ ﻤﺎ ﻓﻌل ﺒﻨﻅﻴﺭﻩ ﺍﻷﻭل " ﻤﺠﻤـﻭﻉ ﺍﻟﻔﺘـﺎﻭﻯ‬ ‫ﻤﺞ‪.20-19/13‬‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ ‪1424 /‬ﻫـ‬

‫ﺍﻟﻔﻠﺴﻔﺔ ﻭﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ‬

‫ﺍﻟﻌﺒﺎﺭﺍﺕ ﻭﺍﻟﺼﻴﻐﺔ ﺍﻟﺘﻲ ﺘﺴﺎﻋﺩ ﻋﻠﻰ ﺍﺴﺘﻨﺒﺎﻁ ﺍﻟﻤﻌﺎﻨﻲ ﺍﻟﺘﻲ ﺘﺭﺸﺩ ﺇﻟﻰ ﺤﺴﻥ ﺍﻟﻘﺭﺍﺀﺓ‬

‫ﻥ ﺍﻟﻨﺼﻭﺹ ﺍﻟﺘﻲ ﻴﻘﺩﻤﻬﺎ‬ ‫ﻟﻠﻤﺠﺎﻟﻴﻥ‪ .‬ﺃﻤﺎ ﺍﻟﺠﺎﻨﺏ ﺍﻟﺜﺎﻨﻲ " ﺍﻟﻁﺒﻴﻌﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ" ﻓﺈ ّ‬

‫ﻥ ﺸﻴ ﺍﻹﺴﻼﻡ ﺍﺒﻥ‬ ‫ﺍﻟﻘﺭﺁﻥ ﻟﺒﻴﺎﻥ ﺍﻟﺴﱡﻨﻥ ﺍﻹﻟﻬﻴﺔ ﻓﻴﻪ ﻟﻡ ﺘﺴﺘﻐل ﺒﺼﻭﺭﺓ ﻜﺎﻓﻴﺔ‪ .‬ﻭﻤﻊ ﺃ ّ‬

‫ﺘﻴﻤﻴﺔ ﻗﺩ ﺘﻨﺒﻪ ﺇﻟﻰ ﻨﻅﺭﻴﺔ ﺍﻟﺴﱡﻨﻥ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺒﺼﻭﺭﺓ ﻋﺎﻤﺔ ‪ ،‬ﻓﺘﻌﺭﺽ ﻟﻬﺎ ﻓﻲ ﻤﻭﺍﻗﻊ‬

‫ﻤﺨﺘﻠﻔﺔ ﻤﻥ ﻤﺼﻨﻔﺎﺘﻪ ‪ ،‬ﻭﺃﻓﺭﺩ ﻟﻬﺎ ﺭﺴﺎﻟﺔ ﻤﺴﺘﻘﻠﺔ ‪ ،‬ﺇﻻ ﺃﻨﻪ ﻟﻡ ﻴﻀﻊ ﻓﻲ ﺫﻟﻙ ﺘﺼﻭﺭﹰﺍ‬

‫ﻼ‪ .‬ﻜﻤﺎ ﺘﻨﺒﻪ ﺍﻹﻤﺎﻡ ﺍﻟﻐﺯﺍﻟﻲ ﺇﻟﻰ ﺍﻟﻨﻅﺎﻡ ﺍﻟﺩﻗﻴﻕ ﺍﻟﺫﻱ ﻴﺭﺒﻁ ﺍﻟﺴﱡﻨﻥ ﺍﻟﻜﻭﻨﻴﺔ ﺒﺎﻟﺴﻨﻥ‬ ‫ﻤﺘﻜﺎﻤ ﹰ‬

‫ﺍﻟﺸﺭﻋﻴﺔ ‪ ،‬ﻭﻟﻜﻨﻪ ﻟﻡ ﻴﺸﺄ ﺍﻟﺨﻭﺽ ﻓﻴﻪ ﻨﻅﺭﹰﺍ ﻟﻠﻅﺭﻭﻑ ﺍﻟﺘﺎﺭﻴﺨﻴﺔ ﺍﻟﺘﻲ ﻜﺎﻨﺕ ﺘﺤﻴﻁ ﺒﻪ‬ ‫ﻭﻗﺘﺌﺫ ‪ ،‬ﻭﺨﺎﺼﺔ ﻤﻭﻗﻔﻪ ﻤﻥ ﺍﻟﻔﻼﺴﻔﺔ ‪ ،‬ﻭﻟﻜﻥ ﻗﺩ ﺃﺴﻲﺀ ﻓﻬﻡ ﻋﺒﺎﺭﺍﺘﻪ ﻓﻲ ﺃﻜﺜﺭ ﺍﻷﺤﻭﺍل‬

‫ﻜﻤﺎ ﻫﻭ ﻭﺍﻀﺢ ﻓﻲ ﻤﺴﺄﻟﺔ ﺍﻷﺴﺒﺎﺏ ﻭﺍﻟﻤﺴﺒﺒﺎﺕ)‪.(1‬‬

‫‪ -4‬ﻤﻠ‬

‫ﺍ‬

‫ﺭ ﺍﻟﻤ ﺭ‬

‫ﻟﻠ‬

‫ﺍ ﻟ ﻴﺔ‬

‫ﺍﻟ ﺭ‬

‫ﻭﺨﻼﺼﺔ ﺍﻟﻘﻭل ﻓﻲ ﺍﻹﻁﺎﺭ ﺍﻟﻤﻌﺭﻓﻲ ﻟﻠﺴﻨﻥ ﺍﻹﻟﻬﻴﺔ ‪ ،‬ﻫﻲ ﺃﻨﻬﺎ ﺘﺤﺘل ﺃﻫﻡ ﺠﺎﻨﺏ‬

‫ﻤﻥ ﺠﻭﺍﻨﺏ ﺍﻟﻤﻌﺭﻓﺔ ﻓﻲ ﺍﻟﺘﺼﻭﺭ ﺍﻟﻘﺭﺁﻨﻲ ‪ ،‬ﺃﻋﻨﻲ ﺒﺫﻟﻙ ﺍﻟﻤﻌﻴﺎﺭ ﺍﻟﺫﻱ ﻴﺭﺸﺩ ﺇﻟﻰ‬

‫ﺘﺤﺼﻴل ﺍﻟﻴﻘﻴﻥ ﻓﻲ ﺇﻜﺘﺴﺎﺏ ﺍﻟﻌﻠﻡ ‪ ،‬ﻭﻴﻘﻭﺩ ﺍﻟﻨﺎﻅﺭ ﺇﻟﻰ ﺍﻻﺴﺘﻨﺒﺎﻁ ﺍﻟﺼﺤﻴﺢ ﻤﻥ ﻤﺠﺎﻟﻲ‬

‫ﺍﻟﻤﻌﺭﻓﺔ ﺍﻟﻤﻨﻘﻭل ﻭﺍﻟﻤﻨﻅﻭﺭ‪.‬‬

‫ﻭﻤﻴﺯﺓ ﻫﺫﺍ ﺍﻟﻤﻌﻴﺎﺭ ﻫﻲ ﺃﻥ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﺒﻴّﻥ ﻗﻭﺍﻋﺩﻩ ﻭﺃﺼﻭﻟﻪ ﺜﻡ ﺃﺭﺸﺩ ﺍﻟﻨﺎﺱ‬

‫ﺇﻟﻴﻬﺎ ‪ ،‬ﻟﺫﻟﻙ ﻓﻬﻭ ﺃﻜﺜﺭ ﺩﻗﺔ ﻤﻥ ﺤﻴﺙ ﺘﺤﻘﻴﻕ ﺍﻟﻴﻘﻴﻥ ﻭﺇﻁﻤﺌﻨﺎﻥ ﺍﻟﻘﻠﺏ ‪،‬ﻜﻤﺎ ﺃﻨﻪ ﺃﻜﺜﺭ‬ ‫ﻻ ﻤﻥ ﺤﻴﺙ ﻨﻁﺎﻕ ﺍﻟﻌﻤل ﻷﻨﻪ ﺼﺎﻟﺢ ﻟﻺﻋﻤﺎل ﻓﻲ ﻤﺠﺎﻟﻲ ﺍﻟﻤﻌﺭﻓﺔ ﻭﺍﺴﺘﻨﺒﺎﻁ‬ ‫ﺸﻤﻭ ﹰ‬

‫ﺍﻷﺤﻜﺎﻡ ﺍﻟﻌﻘﻠﻴﺔ ﻭﺍﻟﺸﺭﻋﻴﺔ ﻋﻠﻰ ﺤﺩ ﺴﻭﺍﺀ‪.‬‬ ‫ﺍ‬

‫ﻭﻴﺘﻨﻭﻉ ﻤﻌﻴﺎﺭ ﺍﻟﻤﻌﺭﻓﺔ ﻭﻀﺎﺒﻁﻬﺎ ﺒﺼﻔﺔ ﻋﺎﻤﺔ ﺒﺎﻋﺘﺒﺎﺭ ﺃﺼﻭﻟﻪ ﺇﻟﻰ ﻨﻭﻋﻴﻥ‪:‬‬

‫‪ :‬ﻤﻌﻴﺎﺭ ﻋﻘﻠﻲ ﺒﺤﺕ ﻗﺎﺌﻡ ﻋﻠﻰ ﺃﺼﻭل ﻋﻘﻠﻴﺔ ﻜﺎﻟﺒﺩﻴﻬﻴﺎﺕ ‪ ،‬ﻭﺍﻟﻤﺤﺴﻭﺴﺎﺕ ‪،‬‬ ‫ﻭﺍﻟﻤﺠﺭﺒﺎﺕ ﻭﻫﺫﺍ ﺍﻟﻨﻭﻉ ﺘﻌﺭﺽ ﻟﻪ ﺍﻹﻤﺎﻡ ﺍﻟﻐﺯﺍﻟﻰ ﺒﺎﻟﺘﻔﺼﻴل ﻓﻲ ﺒﻌﺽ ﻜﺘﺒﻪ‬

‫)‪ (1‬ﺘﻌﺭﺽ ﺍﻹﻤﺎﻡ ﺍﻟﻐﺯﺍﻟﻰ ﻟﻬﺫﺍ ﺍﻟﻨﻅﺎﻡ ﻓﻲ ﻤﻭﺍﻗﻊ ﻤﺨﺘﻠﻔﺔ ﻤﻥ ﻤﺼﻨﻔﺎﺘﻪ ‪ ،‬ﻭﺨﺎﺼﺔ ﻓﻲ ﻜﺘﺎﺒﻴﻪ‪ :‬ﺘﻬﺎﻓﺕ‬ ‫ﺍﻟﻔﻼﺴﻔﺔ ‪ ،‬ﻭﻤﻌﻴﺎﺭ ﺍﻟﻌﻠﻡ‪ .‬ﻭﻤﻥ ﺍﻟﻌﺴﻴﺭ ﻓﻬﻡ ﻤﻘﺼﻭﺩﻩ ﺇﻻ ﺒﺎﻟﺠﻤﻊ ﺒﻴﻥ ﺘﻠﻙ ﺍﻟﻤﺼﻨﻔﺎﺕ ‪ ،‬ﻤﻊ ﺍﻟﺘﻨﺒﻴـﻪ‬ ‫ﻥ ﻤﺴﺄﻟﺔ ﺍﻷﺴﺒﺎﺏ ﻭﺍﻟﻤﺴﺒﺒﺎﺕ ﻋﻨﺩ ﺍﻟﻐﺯﺍﻟﻲ ﺘﻤﺕ ﻤﻨﺎﻗﺸﺘﻬﺎ ﻓﻲ ﺒﺤﺙ ﻤﺴﺘﻘل‪.‬‬ ‫ﻋﻠﻰ ﺃ ّ‬

‫ﺍﻹﻁﺎﺭ ﺍﻟﻤﻌﺭﻓﻲ ﻟﻠﺴﻨﻥ ﺍﻹﻟﻬﻴﺔ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ‬

‫ﺩ‪ .‬ﺇﺒﺭﺍﻫﻴﻡ ﺸﻭﻗﺎﺭ‬

‫ﻤﺜل‪ :‬ﻤﻌﻴﺎﺭ ﺍﻟﻌﻠﻡ ‪ ،‬ﻭﻤﺤﻙ ﺍﻟﻨﻅﺭ ‪ ،‬ﻭﺍﻟﻘﺴﻁﺎﺱ ﺍﻟﻤﺴﺘﻘﻴﻡ‪ .‬ﻭﻗﺩ ﺴﺒﻘﻪ ﺇﻟﻴﻪ ﺍﻟﻔﻜﺭ‬

‫ﺍﻟﻭﻀﻌﻲ ﻋﻥ ﻁﺭﻴﻕ ﺍﻟﻔﻼﺴﻔﺔ ﻭﺍﻟﻤﻨﺎﻁﻘﺔ‪ .‬ﻭﻟﻜﻥ ﺘﻌﺭّﻀﺕ ﺃﺼﻭل ﻫﺫﺍ ﺍﻟﻨﻭﻉ‬

‫ﻟﻠﻨﻘﺽ ﻤﻥ ﻜﺜﻴﺭ ﻤﻥ ﺍﻟﻤﻔﻜﺭﻴﻥ ‪ ،‬ﺃﺒﺭﺯﻫﻡ ﻓﻲ ﺍﻟﺤﻘل ﺍﻹﺴﻼﻤﻲ ﺸﻴ ﺍﻹﺴﻼﻡ‬

‫ﺍﺒﻥ ﺘﻴﻤﻴﺔ ﺍﻟﺫﻱ ﺘﻌّﻘﺒﻬﺎ ﺒﺼﻭﺭﺓ ﺸﺎﻤﻠﺔ ‪ ،‬ﻻ ﺴﻴﻤﺎ ﻓﻲ ﺠﺎﻨﺒﻴﻪ‪ :‬ﺍﻟﺤﺩ ﻭﺍﻟﻘﻴﺎﺱ ‪،‬‬

‫ﻓﻲ ﺃﻜﺜﺭ ﻤﺼﻨﻔﺎﺘﻪ ﻤﺜل ﻨﻘﺽ ﺍﻟﻤﻨﻁﻕ ‪ ،‬ﻭﻤﻭﺍﻓﻘﺔ ﺼﺤﻴﺢ ﺍﻟﻤﻨﻘﻭل ﻟﺼﺭﻴﺢ‬ ‫ﺍﻟﻤﻌﻘﻭل ‪ ،‬ﻭﺨﻼﻓﻬﻤﺎ‪.‬‬

‫ﺍﻟ‬

‫ﺍ‬

‫ﺍﻟ‬

‫ﻥ ﺃﺼﻭﻟﻪ ﻤﻘﺭﺭﺓ ﺒﺎﻟﻤﻨﻘﻭل ﺍﻟﺫﻱ ﻫﻭ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‬ ‫‪ :‬ﻤﻌﻴﺎﺭ ﻨﻘﻠﻲ ‪ ،‬ﺃﻱ ﺃ ّ‬

‫ﻭﺍﻹﺠﻤﺎﻉ‪ .‬ﻭﻫﺫﺍ ﺍﻟﻨﻭﻉ ﻻ ﻴُﺒﻁل ﺒﺎﻟﻀﺭﻭﺭﺓ ﺍﻟﻨﻭﻉ ﺍﻷﻭل ﻭﺇﻨﻤﺎ ﻴﻜﻤﻠﻪ‬

‫ﻭﻴﺯﺍﻭﺠﻪ ‪،‬ﻜﻤﺎ ﻤﻀﻰ ﺒﻴﺎﻨﻪ ﻓﻲ ﺍﻟﺨﺼﺎﺌﺹ ‪ ،‬ﻭﻫﻭ ﻴﻨﻘﺴﻡ ﺇﻟﻰ ﻗﺴﻤﻴﻥ‪:‬‬

‫‪ :‬ﻤﻌﻴﺎﺭ ﻨﻘﻠﻲ ﻨﻅﺭﻱ ‪ ،‬ﺒﻤﻌﻨﻰ ﺃﻨﻪ ﻤﻌﻴﺎﺭ ﻤﺴﺘﻨﺒﻁ ﻤﻥ ﺃﺼﻭل ﻨﻘﻠﻴﺔ ﺃﻭ‬ ‫ﻤﺴﺘﻔﺎﺩ ﻤﻨﻬﺎ ﻤﺜل ﺒﻌﺽ ﺃﻨﻭﺍﻉ ﺍﻟﺴﱡﻨﻥ ﺍﻹﻟﻬﻴﺔ ‪ ،‬ﻜﻤﺎ ﺃﻤﺭﻨﺎ ﺍﻟﻘﺭﺁﻥ‬ ‫ﺒﺎﻹﻋﺘﺒﺎﺭ ﻤﻥ ﻤﻭﺍﻗﻑ ﺍﻷﻤﻡ ﺍﻟﺴﺎﻟﻔﺔ‪ .‬ﻭﻫﺫﺍ ﺒﻌﻴﻨﻪ ﻫﻲ ﺍﻟﺴﱡﻨﻥ ﺍﻹﻟﻬﻴﺔ‬

‫ﺍﻟﻤﺴﻤﺎﺓ ﺒﺴﻨﻥ ﺍﻟﺘﺎﺭﻴ ‪ ،‬ﻭﻻ ﻤﻌﻨﻰ ﻟﻺﻋﺘﺒﺎﺭ ﺇﻻ ﺒﻭﺠﻭﺩ ﻤﻌﻴﺎﺭ ﺜﺎﺒﺕ ﺒﻪ‬ ‫ﻴﻤﻜﻥ ﻗﻴﺎﺱ ﺍﻟﺤﺎﻀﺭ ﺒﺎﻟﻤﺎﻀﻲ ‪ ،‬ﻭﺍﻟﻐﺎﺌﺏ ﺒﺎﻟﺸﺎﻫﺩ ‪ ،‬ﻭﻫﺫﺍ ﻻ ﺨﻼﻑ ﻓﻴﻪ‪،‬‬ ‫ﻭﺇﻥ ﻜﺎﻨﺕ ﻫﻨﺎﻙ ﻤﻭﺍﻗﻑ ﻟﺒﻌﺽ ﺍﻟﻌﻠﻤﺎﺀ ﻤﻥ ﺍﻟﻘﻴﺎﺱ ﺍﻟﻔﻘﻬﻲ ‪ ،‬ﻜﻤﻭﻗﻑ‬

‫ﺍﻟﻅﺎﻫﺭﻴﺔ‪ .‬ﻭﺃﻭﻀﺢ ﻤﺜﺎل ﻟﻬﺫﺍ ﺍﻟﻨﻭﻉ ﻫﻭ ﺍﻟﻘﻴﺎﺱ ﺍﻟﻔﻘﻬﻲ ﺍﻟﻤﺴﺘﻨﺒﻁﺔ ﻋﻠﺘﻪ‬

‫ﺒﺎﻟﻨﻅﺭ ﻓﻲ ﺍﻟﻨﺼﻭﺹ ‪ ،‬ﻜﻤﺎ ﻫﻭ ﻤﻌﺭﻭﻑ ﻓﻲ ﺃﺼﻭل ﺍﻟﻔﻘﻪ‪ .‬ﺃﻤﺎ ﺍﻟﻘﻴﺎﺱ‬

‫ﺒﺼﻭﺭ ﻋﺎﻤﺔ ﻓﻴﻌﺘﺒﺭ ﻤﻌﻴﺎﺭﹰﺍ ﻋﻘﻠﻴﹰﺎ ﻤﻘﺭﺭﹰﺍ ﺍﻋﺘﺒﺎﺭﻩ ﺒﺎﻟﻨﻘل ﻭﺇﻥ ﻜﺎﻨﺕ ﻁﺒﻴﻌﺔ‬

‫ﺍﻹﻨﺴﺎﻥ ﺘﺴﺘﺨﺩﻤﻪ ﺒﻁﺭﻴﻘﺔ ﻋﻔﻭﻴﺔ ﺃﻭ ﻓﻁﺭﻴﺔ ‪ ،‬ﻜﻤﺎ ﻴﺭﻯ ﺍﺒﻥ ﺘﻴﻤﻴﺔ ﻓﻲ‬

‫ﻤﺒﺎﺤﺜﻪ‪.‬‬

‫ﻥ ﺍﻟﻤﻌﻴﺎﺭ ﻨﻔﺴﻪ ﻤﻨﺼﻭﺹ ﻋﻠﻴﻪ ‪،‬‬ ‫‪ :‬ﻤﻌﻴﺎﺭ ﻨﻘﻠﻲ ﻨﺼﻲ ‪ ،‬ﻭﻨﻌﻨﻲ ﺒﺫﻟﻙ ﺃ ّ‬

‫ﺴﻨﺔ‪ .‬ﻭﻜﺜﻴﺭ ﻤﻥ ﺍﻟﺴﱡﻨﻥ ﺍﻹﻟﻬﻴﺔ ﻤﻥ ﻫﺫﺍ ﺍﻟﻘﺴﻡ ‪،‬‬ ‫ﺴﻭﺍﺀ ﻜﺎﻥ ﻓﻲ ﺍﻟﻜﺘﺎﺏ ﺃﻭ ﺍﻟ ُ‬

‫ﺴﻨﺔ ﺍﷲ ( ﻋﻠﻰ ﺤﺎﺩﺜﺔ ﻤﺎ ‪ ،‬ﺃﻭ ﻅﺎﻫﺭﺓ‬ ‫ﻜﺄﻥ ُﻴﻌّﻘﺏ ﺍﷲ ﺘﻌﺎﻟﻰ ﺒﺫﻜﺭ ) ﱡ‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ ‪1424 /‬ﻫـ‬

‫ﺍﻟﻔﻠﺴﻔﺔ ﻭﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ‬

‫ﻤﻌﻴﻨﺔ ﻭﻫﺫﻩ ﻜﻠﻬﺎ ﻓﻲ ﺍﻟﺠﻭﺍﻨﺏ ﺍﻟﺘﻲ ﻟﻺﻨﺴﺎﻥ ﺩﻭﺭ ﻓﻴﻬﺎ ﻭﺍﻟﺘﻲ ﻨﺴﻤﻴﻬﺎ‬ ‫ﺒﺎﻟﺴﻨﻥ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺃﻭ ﺍﻟﺘﺎﺭﻴﺨﻴﺔ‪ .‬ﻭﻗﺩ ﻴﻨﺹ ﺍﻟﻘﺭﺁﻥ ﻋﻠﻰ ﺍﻟﻤﻌﻴﺎﺭ ﺒﺼﻴﻐﺔ‬

‫ﺍﻟﺸﺭﻁ ﻭﺍﻟﺠﺯﺍﺀ ‪ ،‬ﺃﻭ ﺒﺼﻴﻐﺔ ﻭﻋﺩ ‪ ،‬ﺃﻭ ﻓﻲ ﺼﻴﻐﺔ ﺨﺒﺭﻴﺔ ‪ ،‬ﻭﺇﻟﻰ ﻏﻴﺭ‬ ‫ﺫﻟﻙ ﻤﻥ ﺍﻟﺼﻴﻎ ﺍﻟﻤﺨﺘﻠﻔﺔ ﺍﻟﺘﻲ ﺘﻅﻬﺭ ﺒﺎﺴﺘﻘﺭﺍﺀ ﺍﻟﻘﺭﺁﻥ‪ .‬ﻭﺃﺒﺭﺯ ﻤﺜﺎل ﻟﻬﺫﺍ‬

‫ﺍﻟﻘﺴﻡ ﻤﻥ ﺍﻟﻘﻴﺎﺱ ﺍﻟﻔﻘﻬﻲ ﻫﻭ ﺍﻟﻌﻠﺔ ﺍﻟﻤﻨﺼﻭﺼﺔ ‪ ،‬ﻭﻫﻲ ﻤﺸﻬﻭﺭﺓ ﻓﻲ ﻋﻠﻡ‬

‫ﺃﺼﻭل ﺍﻟﻔﻘﻪ‪ .‬ﻭﻓﻲ ﺍﻟﺤﺩﻴﺙ ﻗﻭل ﺍﻟﻨﺒﻲ )‪ " (‬ﻟﻜ‬

‫ﺍ‬

‫ﺍ "‪.‬‬

‫ﻭﻗﺩ ﺘﻨﺎﻭل ﺍﻷﺼﻭﻟﻴﻭﻥ ﻫﺫﻴﻥ ﺍﻟﻘﺴﻤﻴﻥ ﺒﺎﻟﺒﺤﺙ ﻭﺍﻟﺩﺭﺱ ﻓﻲ ﺃﻜﺜﺭ ﻤﺼﻨﻔﺎﺘﻬﻡ ‪،‬‬

‫ﻭﺘﻡ ﺍﺴﺘﺨﺩﺍﻤﻬﻤﺎ ﻓﻌﻠﻴﹰﺎ ﻓﻲ ﻨﻁﺎﻕ ﺍﺴﺘﻨﺒﺎﻁ ﺍﻷﺤﻜﺎﻡ ﺍﻟﻔﻘﻬﻴﺔ ﺩﻭﻥ ﺍﻟﻤﺴﺎﺌل ﺍﻟﻌﻠﻤﻴﺔ ﺒﺼﻭﺭﺓ‬

‫ﻋﺎﻤﺔ ‪ .‬ﻭﻗﺩ ﺼُﻨﻔﺕ ﻓﻲ ﺫﻟﻙ ﺒﻌﺽ ﺍﻟﻤﺼﻨﻔﺎﺕ ﺍﻟﺨﺎﺼﺔ ‪ ،‬ﻤﺜل ﻜﺘﺎﺏ "ﺸﻔﺎﺀ ﺍﻟﻐﻠﻴل ﻓﻲ‬

‫ﺒﻴﺎﻥ ﺍﻟﺸﺒﻪ ﻭﺍﻟﻤﺨﻴل ﻭﻤﺴﺎﻟﻙ ﺍﻟﺘﻌﻠﻴل" ﻟﻺﻤﺎﻡ ﺍﻟﻐﺯﺍﻟﻲ‪.‬‬

‫ﻥ ﺍﻟﺴﱡﻨﻥ ﺍﻹﻟﻬﻴﺔ ﺸﺎﻤﻠﺔ ﻟﻜل ﻫﺫﻩ ﺍﻷﻨﻭﺍﻉ ﻭﺍﻷﻗﺴﺎﻡ ‪ ،‬ﻓﺘﻤﻴﺯﺕ‬ ‫ﻭﺒﻬﺫﺍ ﺘﺒﻴّﻥ ﺃ ّ‬

‫ﺒﺎﻟﺸﻤﻭل ﻤﻥ ﺤﻴﺙ ﻨﻁﺎﻕ ﺍﻟﻌﻤل ‪ ،‬ﻭﺍﻟﺩﻗﺔ ﻭﻁﻤﺄﻨﻴﻨﺔ ﺍﻟﻘﻠﺏ ﻤﻥ ﺤﻴﺙ ﺒﻠﻭ ﺍﻟﻴﻘﻴﻥ ‪،‬‬

‫ﻷﻨﻬﺎ ﻗﺎﺌﻤﺔ ﻋﻠﻰ ﺍﻟﻤﻨﻘﻭل ‪ ،‬ﻤﺴﺘﺭﺸﺩﺓ ﺒﺎﻟﻤﻌﻘﻭل ‪ ،‬ﻜﻤﺎ ﺃﻨﻬﺎ ﺘﺘﺼﻑ ﺒﺎﻟﺜﺒﺎﺕ ﻭﺍﻻﻁﺭﺍﺩ‬

‫ﺒﺎﻋﺘﺒﺎﺭﻫﺎ ﻤﻌﻴﺎﺭﹰﺍ ﻟﻠﻌﻠﻡ‪.‬‬

‫ﻥ ﺍﻟﺘﺼﻭﺭ ﺍﻟﻘﺭﺁﻨﻲ ﻟﻠﻤﻌﺭﻓﻪ ﻗﺩ ﺠﻤﻊ ﺒﻴﻥ ﺩﻗﺔ ﺍﻟﻤﻌﻴﺎﺭ‬ ‫ﻤﻥ ﻜل ﻤﺎ ﺴﺒﻕ ﻴﻅﻬﺭ ﺃ ّ‬

‫ﺍﻟﻤﻌﺭﻓﻲ ﻭﺴﻼﻤﺔ ﺍﻟﻤﻨﻬﺞ ﺍﻟﻌﻠﻤﻲ ﻭﻨﹸﺒل ﺍﻟﻐﺎﻴﺔ ﺍﻟﻤﻌﺭﻓﻴﺔ‪ .‬ﺃﻤﺎ ﻋﻥ ﺍﻟﻤﻨﻬﺞ ﻓﺈﻥ ﺍﻟﻘﺭﺁﻥ‬

‫ﺍﻟﻜﺭﻴﻡ ﻗﺩ ﺍﺴﺘﺨﺩﻡ ﻜل ﻭﺴﺎﺌل ﺍﻹﻗﻨﺎﻉ ﻭﺍﻟﺘﻔﻬﻴﻡ ﻹﺯﺍﻟﺔ ﺃﻨﻤﺎﻁ ﺍﻟﺘﻔﻜﻴﺭ ﺍﻟﺘﻲ ﺘﺘﻌﺎﺭﺽ ﻤﻊ‬

‫ﺍﻟﻁﺭﻴﻘﺔ ﺍﻟﺼﺤﻴﺤﺔ ﺍﻟﻤﻭﺼﻠﺔ ﺇﻟﻲ ﺍﻟﻤﻌﺭﻓﺔ ﺍﻟﺤﻘﺔ ‪ ،‬ﻭﻻ ﺴﻴﻤﺎ ﺍﻟﺘﻘﻠﻴﺩ ﺍﻷﻋﻤﻰ ‪ ،‬ﻜﻤﺎ ﺒﻴّﻥ‬

‫ﺍﻟﻨﺒﻲ )‪ (‬ﺒﻌﺽ ﺠﻭﺍﻨﺏ ﻫﺫﺍ ﺍﻟﻤﻨﻬﺞ ﺒﺒﻴﺎﻥ ﻤﻌﻭﻗﺎﺘﻪ ﻤﺜل ﺍﻟﺘﻨﺠﻴﻡ ﻭﺍﻟﻜﻬﺎﻨﺔ ﻭﺍﻟﺨﺭﺍﻓﺔ‬ ‫ﻭﻏﻴﺭﻫﺎ‪ ،‬ﻭﺃﺭﺸﺩ ﺍﻟﻨﺎﺱ ﺇﻟﻰ ﺍﻟﻌﻤل ﺒﺎﻟﺴﻨﻥ ﺍﻹﻟﻬﻴﺔ ﺍﻟﺘﻲ ﺘﻤ ﱢﺜل ﺍﻟﻤﻌﻴﺎﺭ ﺍﻟﻌﻠﻤﻲ ﺍﻟﺼﺤﻴﺢ‬

‫ﻭﻨﻬﻰ )‪ (‬ﻋﻥ ﺘﻔﺴﻴﺭ ﺍﻟﻅﻭﺍﻫﺭ ﺍﻟﻁﺒﻴﻌﻴﺔ ﺒﺄﺴﺒﺎﺏ ﻭﻫﻤﻴﺔ ﻻ ﺘﻤﺕ ﺇﻟﻰ ﺍﻟﺤﻘﻴﻘﺔ ﺒﺼﻠﺔ‪،‬‬

‫ﻥ‬ ‫ﻜﻤﺎ ﻓﻲ ﺤﺩﻴﺙ ﻜﺴﻭﻑ ﺍﻟﺸﻤﺱ ﻓﻲ ﻴﻭﻡ ﻭﻓﺎﺓ ﺍﺒﻨﻪ ﺍﺒﺭﺍﻫﻴﻡ‪ .‬ﻭﺍﻷﻫﻡ ﻤﻥ ﺫﻟﻙ ﻜﻠﻪ ﺃ ّ‬ ‫ﺍﻟﻘﺭﺁﻥ ﻗﺩ ﺒﻴّﻥ ﻟﻺﻨﺴﺎﻥ ﻤﺭﻜﺯﻩ ﺍﻟﺼﺤﻴﺢ ﻓﻲ ﺍﻟﺤﻴﺎﺓ ﻤﺜﻠﻤﺎ ﺒﻴّﻥ ﻟﻪ ﺍﻟﻐﺎﻴﺔ ﻤﻥ ﻭﺠﻭﺩﻩ ‪،‬‬

‫ﺍﻹﻁﺎﺭ ﺍﻟﻤﻌﺭﻓﻲ ﻟﻠﺴﻨﻥ ﺍﻹﻟﻬﻴﺔ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ‬

‫ﺩ‪ .‬ﺇﺒﺭﺍﻫﻴﻡ ﺸﻭﻗﺎﺭ‬

‫ﻥ ﺍﻟﻜﻭﻥ ﻜﻠﻪ ﻤﺴﺨﺭ ﻟﻺﻨﺴﺎﻥ ‪ ،‬ﺍﻷﻤﺭ ﺍﻟﺫﻱ ﻴﺩﻓﻌﻪ ﺇﻟﻰ ﺍﻻﺴﺘﻌﻼﺀ ﻋﻥ‬ ‫ﻭﺫﻟﻙ ﺒﺒﻴﺎﻥ ﺃ ّ‬

‫ﻤﺴﺘﻭﻯ ﺍﻷﺸﻴﺎﺀ ﻭﻋﺩﻡ ﺍﻟﻭﻗﻭﻉ ﻓﻲ ﺤﺒﺎﺌل ﺘﻘﺩﻴﺴﻬﺎ ﻭﻋﺒﺎﺩﺘﻬﺎ ﺩﻭﻥ ﺍﻟﺨﺎﻟﻕ ﺴﺒﺤﺎﻨﻪ‪ .‬ﻫﺫﺍ‬

‫ﻥ ﻤﻌﺭﻓﺔ ﺍﻹﻨﺴﺎﻥ ﻟﻤﺭﻜﺯﻩ ﺍﻟﺼﺤﻴﺢ ﻴﺩﻓﻌﻪ ﺇﻟﻰ ﺤﺴﻥ‬ ‫ﺠﺎﻨﺏ ‪ ،‬ﻭﻤﻥ ﺠﺎﻨﺏ ﺁﺨﺭ ‪ ،‬ﻓﺈ ّ‬

‫ﺍﻟﺘﻌﺎﻤل ﻤﻊ ﺍﻟﻁﺒﻴﻌﺔ ﻤﻥ ﺤﻭﻟﻪ ﻻﺴﺘﺩﺭﺍﺭ ﺍﻟﻤﺯﻴﺩ ﻤﻥ ﺍﻟﻤﻨﺎﻓﻊ ﺒﺎﻟﻭﻗﻭﻑ ﻋﻠﻰ ﺍﻷﺴﺭﺍﺭ‬ ‫ﺍﻟﻤﻭﺩﻋﺔ ﻓﻴﻬﺎ)‪.(1‬‬

‫ﺃﻤﺎ ﻏﺎﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ﻓﻲ ﺍﻟﺘﺼﻭﺭ ﺍﻟﻤﻌﺭﻓﻲ ﺍﻟﻘﺭﺁﻨﻲ ﻓﻬﻲ ﺃﻤﺭﺍﻥ‪ :‬ﻤﻌﺭﻓﺔ ﺍﻟﺨﺎﻟﻕ ‪،‬‬

‫ﺃﻱ ﺍﻟﺘﻌﺭﻴﻑ ﺒﺎﷲ ﺴﺒﺤﺎﻨﻪ ﻭﺘﻌﺎﻟﻰ ‪ ،‬ﺜﻡ ﺍﻟﻌﻤل ﻋﻠﻰ ﻤﻘﺘﻀﻰ ﺘﻠﻙ ﺍﻟﻤﻌﺭﻓﺔ‬ ‫ﺘﻌﺎﻟﻰ‪:‬‬

‫ﻠ‬

‫ﻟ‬

‫ﺍﻟﻠ‬

‫ﺍ ﺘ ﺭﻟ‬

‫‪" ‬ﻤﺤﻤﺩ ﺁﻴﺔ‪" 19 :‬‬

‫)‪(2‬‬

‫‪،‬ﻜﻤﺎ ﻗﺎل‬

‫ﻓﺎﻟﻤﻌﺭﻓﺔ ﻓﻲ ﺍﻟﺘﺼﻭﺭ ﺍﻟﻘﺭﺁﻨﻲ ﻤﺘﺴﺎﻭﻗﺔ ﻭﻤﻨﺴﺠﻤﺔ ﻤﻊ ﺘﻜﻭﻴﻥ ﺍﻹﻨﺴﺎﻥ ﻭﻁﺒﻴﻌﺘﻪ‪،‬‬

‫ﻓﻬﻭ ﻤﻀﻁﺭ ﻓﻲ ﺘﻜﻭﻴﻨﻪ ﻤﺠﺒﺭ ﻓﻴﻪ ‪ ،‬ﻭﻟﻜﻨﻪ ﻤﺨﻴﺭ ﻓﻲ ﻋﻤﻠﻪ ﺒﻴﻥ ﺍﻟﻔﺠﻭﺭ ﻭﺍﻟﺘﻘﻭﻯ ‪،‬‬

‫ﻤﺤﺎﺴﺏ ﻋﻠﻴﻪ‪ .‬ﻓﻜﺫﻟﻙ ﺍﻟﻤﻌﺭﻓﺔ ﻋﻨﺩﻩ ﺇﻤﺎ ﺃﻥ ﺘﻜﻭﻥ ﻤﻜﺘﺴﺒﺔ ﺒﺈﺭﺍﺩﺘﻪ ﻭﺒﻘﺩﺭﺘﻪ ﺍﻟﺘﻲ‬

‫ﺃﻭﺩﻋﻬﺎ ﺍﷲ ﺘﻌﺎﻟﻰ ﻓﻴﻪ ‪ ،‬ﻜﺎﻟﻌﻘل ﻭﺍﻟﺤﻭﺍﺱ ‪ ،‬ﻭﺇﻤﺎ ﻤﻀﻁﺭ ﺇﻟﻴﻬﺎ ‪ ،‬ﺒﺄﻥ ﺃﻭﺩﻋﻬﺎ ﺍﷲ‬ ‫ﺘﻌﺎﻟﻰ ﻓﻴﻪ ﻤﻥ ﻏﻴﺭ ﺇﺭﺍﺩﺓ ﻤﻨﻪ ﻭﻻ ﺍﺨﺘﻴﺎﺭ‪.‬‬

‫)‪ (1‬ﻗﺎﺭﻥ‪ :‬ﺍﻟﻨﺠﺎﺭ ‪ ،‬ﻋﺒﺩ ﺍﻟﻤﺠﻴﺩ ﻋﻤﺭ ‪ ” ،‬ﺍﻹﻨﺴﺎﻥ ﻭﺍﻟﻜﻭﻥ ﻓﻲ ﺍﻟﻌﻘﻴﺩﺓ ﺍﻹﺴﻼﻤﻴﺔ ” ‪ ،‬ﻤﺠﻠـﺔ ﺍﻟﻤﺴـﻠﻡ‬ ‫ﺍﻟﻤﻌﺎﺼﺭ ‪ ،‬ﺍﻟﻌﺩﺩ" ‪1995 ، "77‬ﻡ‪.‬‬ ‫)‪ (2‬ﻟﻬﺫﺍ ﻗﺎل ﺍﺒﻥ ﺒﻁﺔ " ﺕ‪387:‬ﻫ " ﻓﻲ ﻜﺘﺎﺏ " ﺍﻹﺒﺎﻨﺔ " ‪ ":‬ﻓﺎﻹﻴﻤﺎﻥ ﻴﺎ ﺃﺨﻲ –ﺭﺤﻤـﻙ ﺍﷲ – ﻫـﻭ‬ ‫ﺍﻟﻘﻭل ‪ ،‬ﻭﺍﻟﻌﻤل ﻫﻭ ﺍﻟﻁﺎﻋﺔ ‪ ،‬ﻭﺍﻟﻘﻭل ﺘﺒﻊ ﻟﻠﻁﺎﻋﺔ ‪ ” ،‬ﻴﻘﺼﺩ ﺃﻥ ﺍﻟﻌﻤل ﺍﻟﻤﺅﺴﺱ ﻋﻠﻰ ﺍﻻﻋﺘﻘﺎﺩ ﻫﻭ‬ ‫ﺘﻨﻔﻴﺫ ﺤﺭﻓﻲ ﻟﻪ " ‪ ،‬ﻭﺍﻟﻌﻤل ﻭﺍﻟﻨﺎﺱ ﻴﺘﻔﺎﻀﻠﻭﻥ ﻓﻴﻪ ﻋﻠﻰ ﺤﺴﺏ ﻤﻘﺎﺩﻴﺭ ﻋﻘﻭﻟﻬﻡ ﻭﻤﻌﺭﻓﺘﻬﻡ ﺒﺭﺒﻬﻡ ‪،‬‬ ‫ﻭﺸﺩﺓ ﺍﺠﺘﻬﺎﺩﻫﻡ ﻓﻲ ﺍﻟﺴﺒﻕ ﺒﺎﻷﻋﻤﺎل ﺍﻟﺼﺎﻟﺤﺔ ﺇﻟﻴﻪ "‪ .‬ﺍﺒﻥ ﺒﻁﺔ ‪ ،‬ﺃﺒﻭ ﻋﺒﺩ ﺍﷲ ﻋﺒﻴﺩ ﺍﷲ ﺒﻥ ﻤﺤﻤـﺩ‬ ‫ﺍﻟﻌﻜﺒﺭﻱ ‪ ،‬ﺍﻹﺒﺎﻨﺔ ﻋﻥ ﺸﺭﻴﻌﺔ ﺍﻟﻔﺭﻕ ﺍﻟﻨﺎﺠﻴﺔ ﻭﻤﺠﺎﻨﺒﺔ ﺍﻟﻔﺭﻕ ﺍﻟﻤﺫﻤﻭﻤﺔ ‪ ،‬ﺩﺍﺭ ﺍﻟﺭﺍﻴﺔ " ﺍﻟﺭﻴـﺎﺽ‬ ‫= ‪1988‬ﻡ ” ﻤﺞ‪ .840/2‬ﻭﻴﺭﺘﺒﻁ ﺍﻟﻌﻤل ﺒﺎﻹﻋﺘﻘﺎﺩ ﻓﻲ ﻜل ﺍﻟﺘﺼﻭﺭﺍﺕ ﺒﺼﻭﺭﺓ ﻋﺎﻤـﺔ ‪ ،‬ﺤﻴـﺙ‬ ‫ﻥ‬ ‫ﻴﺸ ﱢﻜل ﺃﺭﻀﻴﺘﻪ ﺍﻟﻔﻠﺴﻔﻴﺔ ‪ ،‬ﻭﻟﻜﻥ ﻟﻤﺎ ﻜﺎﻥ ﺍﻹﺴﻼﻡ ﻗﺎﺌﻤﹰﺎ ﻋﻠﻰ ﺘﺼﻭﺭ ﺼﺤﻴﺢ ﻟﻠﻜﻭﻥ ﻭﺍﻟﺤﻴـﺎﺓ ﻓـﺈ ّ‬ ‫ﺍﻟﻌﻤل ﻋﻠﻰ ﻤﻘﺘﻀﻰ ﺍﻟﺘﺼﻭﺭ ﺍﻹﺴﻼﻤﻲ ﻴﻘﻭﻡ ﻋﻠﻰ ﺃﺴﺎﺱ ﻓﻠﺴﻔﻲ ﺴـﻠﻴﻡ ﻤﻨﻬﺠﻴـﹰﺎ ‪ ،‬ﻟـﺫﻟﻙ ﺘـﺩﻓﻊ‬ ‫ﺍﻟﻨﺼﻭﺹ ﺍﻟﺸﺭﻋﻴﺔ ﺒﺎﻟﻤﺴﻠﻡ ﺇﻟﻰ ﺘﺼﺭﻴﻑ ﻋﻤﻠﻪ ﻜﻠﻪ ﺇﻟﻰ ﺍﷲ ﺘﻌﺎﻟﻰ ﺒﺘﻭﺠﻴﻪ ﺍﻟﻘﺼﺩ ﺇﻟﻴﻪ ﺘﻌﺎﻟﻰ ﺤﺘﻰ‬ ‫ﻟ ﻴ " ﺍﻟﺤﺩﻴﺙ‪.‬‬ ‫ﻻ ﻴﻔﻘﺩ ﺍﻟﺼﻔﺔ ﺍﻟﺸﺭﻋﻴﺔ ‪ ،‬ﻭﺍﻟﻘﺎﻋﺩﺓ ﺍﻟﻌﺎﻤﺔ ﻫﻲ‪ ":‬ﻤ ﺍ ﻤ‬

‫ﺍﻟﻔﻠﺴﻔﺔ ﻭﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ ‪1424 /‬ﻫـ‬

‫ﻓﺈﻥ ﺘﺤﺩﺩ ﺍﻹﻁﺎﺭ ﺍﻟﻤﻌﺭﻓﻲ ﻟﻠﺴﻨﻥ ﺍﻹﻟﻬﻴﺔ ﺒﻤﺎ ﺘﻘﺩﻡ ﻤﻥ ﻋﺭﺽ ‪ ،‬ﻴﻨﺒﻐﻲ ﺘﺫﻴﻴل‬

‫ﺫﻟﻙ ﺒﺎﻟﻨﻤﺎﺫﺝ ﺍﻟﺘﻲ ﺘﺒﻴﻥ ﺘﻁﺒﻴﻘﺎﺘﻬﺎ‪ .‬ﻭﻟﻜﻥ ﻟﻤﺎ ﻜﺎﻨﺕ ﺃﻫﻤﻴﺔ ﻫﺫﻩ ﺍﻟﺴﱡﻨﻥ ﻗﺩ ﺒﺭﺯﺕ ﺒﺎﻟﻨﹸﻘﻠﺔ‬

‫ﻓﻲ ﺍﻟﻤﻨﻬﺞ ﺍﻟﻤﻌﺭﻓﻲ ﺒﻤﺠﻲﺀ ﺍﻟﺭﺴﺎﻟﺔ ﺍﻟﺨﺎﺘﻤﺔ‬

‫ﻭﺍﻟﺘﺤﻭل ﺇﻟﻰ ﺍﻟﻨﻅﺎﻡ ﺍﻟﻤﻌﺭﻓﻲ‬

‫ﻻ ﻭﺒﺸﻲﺀ ﻤﻥ ﺍﻟﺘﻔﺼﻴل ﻟﻬﺫﺍ ﺍﻷﺴﻠﻭﺏ ﺍﻟﻤﺒﺎﺸﺭ‬ ‫ﺍﻻﺴﺘﻨﺒﺎﻁﻲ ‪ ،‬ﻓﺈﻨﻪ ﻴﻨﺒﻐﻲ ﺍﻟﺘﻌﺭﺽ ﺃﻭ ﹰ‬ ‫ﻟﺘﺤﺼﻴل ﺍﻟﻤﻌﺭﻓﺔ ﻋﻥ ﻁﺭﻴﻕ ﺍﻟﺭﺴل ﻋﻠﻴﻬﻡ ﺍﻟﺴﻼﻡ ‪ ،‬ﻟﻴﺘﺒﻴﻥ ﺩﻭﺭ ﻫﺫﺍ ﺍﻟﻤﻨﻬﺞ ﻓﻲ‬

‫ﺘﺄﺴﻴﺱ ﺃﺴﻠﻭﺏ ﺍﻟﻤﻌﺭﻓﺔ ﺍﻟﻤﻜﺘﺴﺒﺔ ﻋﻥ ﻁﺭﻴﻕ ﺍﻟﻨﻅﺭ ﻭﺍﻹﺴﺘﺩﻻل ‪ ،‬ﻭﺍﻟﺫﻱ ﻻﺒﺩ ﻤﻥ‬ ‫ﺘﺨﺼﻴﺼﻪ ﺒﺒﺤﺙ ﺁﺨﺭ ﻤﺴﺘﻘل‪.‬‬ ‫ﻴ ‪ :‬ﺍﻟ ﻴ‬

‫ﻴ‬

‫ﺍ ﻟ‬

‫ﺍﻟﻤ‬

‫ﺭ ﻟﻠﻤ ﺭ ﺔ‪:‬‬

‫ﻗﺎل ﺘﻌﺎﻟﻰ‪ :‬ﻤ ﺭ ﻠ ﻤ ﺭ‬ ‫ﻴ‬

‫ﻤ ﻴ‬

‫ﻠ‬

‫ﻤ ﻟﻴ ﻴ ﻟ‬

‫ﺍﻟ ﻴ ﺍﻟﺤﻜﻴ ‪ ‬ﺇﺒﺭﺍﻫﻴﻡ ﺁﻴﺔ‪."4:‬‬

‫ﻴ‬

‫ﺍﻟﻠ ﻤ‬

‫ﻥ ﺍﻟ ُﻬﺩَﻯ ﻭَﺍﻟﻌﻠﻡ ﹶﻜﻤَﺜﹶل ﺍﻟﻐﹶﻴﺙ ﺍﻟﻜﹶﺜﻴﺭ‬ ‫ﻭﻗﺎل ﺍﻟﻨﺒﻲ)‪َ ":(‬ﻤﺜﹶل ﻤَﺎ َﺒ َﻌﺜﹶﻨﻲ ﺍﻟﻠ ُﻪ ﺒﻪ ﻤ َ‬

‫ﺏ ﺍﻟﻜﹶﺜﻴ َﺭ ‪َ ،‬ﻭﻜﹶﺎﻨﹶﺕ ﻤﻨﻬَﺎ‬ ‫ﻥ ﻤﻨﻬَﺎ ﻨﹶﻘﻴﱠﺔ ﻗﹶﺒﻠﹶﺕ ﺍﻟﻤَﺎ َﺀ ﻓﹶﺄﻨﺒَﺘﹶﺕ ﺍﻟﻜﹶﻸ ﻭَﺍﻟﻌُﺸ َ‬ ‫ﺏ ﺃﺭﻀًﺎ ﹶﻓﻜﹶﺎ َ‬ ‫ﺃﺼَﺎ َ‬

‫ﺴﻘﹶﻭﺍ َﻭ َﺯ َﺭﻋُﻭﺍ ‪ ،‬ﻭَﺃﺼَﺎﺒَﺕ ﻤﻨﻬَﺎ‬ ‫ﺱ ﹶﻓﺸﹶﺭﺒُﻭﺍ َﻭ َ‬ ‫ﺏ ﺃﻤﺴَﻜﹶﺕ ﺍﻟﻤَﺎ َﺀ ﹶﻓ ﹶﻨ ﹶﻔﻊَ ﺍﻟﻠ ُﻪ ﺒﻬَﺎ ﺍﻟﻨﺎ َ‬ ‫ﺃﺠَﺎﺩ ُ‬

‫ﺕ ﻜﹶﻸ‪ .‬ﹶﻓﺫﹶﻟﻙَ َﻤﺜﹶل ﻤَﻥ ﹶﻓ ﹸﻘﻪَ ﻓﻲ ﺩﻴﻥ‬ ‫ﻙ ﻤَﺎ ًﺀ ﻭَﻻ ﺘﹸﻨﺒ ﹸ‬ ‫ﻲ ﻗﻴﻌَﺎﻥ ﻻ ﺘﹸﻤﺴ ُ‬ ‫ﻁﹶﺎﺌ ﹶﻔﺔﹰ ﺃﺨﺭَﻯ ﺇﻨﻤَﺎ ﻫ َ‬

‫ﺍﻟﻠﻪ ﻭَ ﹶﻨ ﹶﻔﻌَ ُﻪ ﻤَﺎ َﺒ َﻌﺜﹶﻨﻲ ﺍﻟﻠ ُﻪ ﺒﻪ ﹶﻓﻌَﻠﻡَ َﻭﻋَﻠ َﻡ ﻭَﻤَﺜﹶل ﻤَﻥ ﻟﹶﻡ ﻴَﺭﻓﹶﻊ ﺒﺫﹶﻟﻙَ ﺭَﺃﺴًﺎ َﻭﻟﹶﻡ ﻴَﻘﺒَل ُﻫﺩَﻯ‬ ‫ﺍﻟﻠﻪ ﺍﻟﺫﻱ ﺃﺭﺴﻠ ﹸ‬ ‫ﺕ ﺒﻪ ")‪.(1‬‬

‫‪ -1‬ﺍﻟﻤ ﺭ ﺔ‬

‫ﺭﻴ ﺍ‬

‫ﻴ‬

‫ﺍﻟﺭ‬

‫)ﻋﻠﻴﻬﻡ ﺍﻟﺴﻼﻡ (‬

‫ﻓﺎﻟﻤﻌﺭﻓﺔ ﻜﺎﻨﺕ ﻤﺒﺎﺸﺭﺓ ﻋﻥ ﻁﺭﻴﻕ ﺍﻟﺭﺴل ‪ ،‬ﻜﻤﺎ ﺘﻘﺭﺭﻫﺎ ﺍﻵﻴﺔ ‪ ،‬ﻭﻟﻠﻨﺎﺱ ﻤﻨﻬﺎ‬

‫ﺜﻼﺜﺔ ﻤﻭﺍﻗﻑ ‪ ،‬ﻜﻤﺎ ﻴﻘﺭﺭﻩ ﺍﻟﺤﺩﻴﺙ‪ .‬ﻭﻗﺩ ﺤﺎﻭل ﺍﻹﻨﺴﺎﻥ ﻤﻨﺫ ﻓﺠﺭ ﺘﺎﺭﻴﺨﻪ ﺃﻥ ﻴﺘﻁﻠﻊ‬

‫ﺇﻟﻲ ﺍﻟﻤﻌﺭﻓﺔ ﺒﻤﺎ ﺃﻭﺩﻉ ﺍﷲ ﺘﻌﺎﻟﻰ ﻓﻴﻪ ﻤﻥ ﻗﻭﺓ ﻭﻗﺩﺭﺓ ﻋﻠﻰ ﺫﻟﻙ‪ .‬ﻭﻟﻜﻥ ﺠﺭﺕ ﺴﱡﻨﺔ ﺍﷲ‬

‫ﺃﻥ ﺘﺘﻡ ﺍﻟﻤﻬﻤﺔ ﺍﻟﻤﻌﺭﻓﻴﺔ ﻟﻺﻨﺴﺎﻥ ﻋﻥ ﻁﺭﻴﻕ ﺒﻌﺙ ﺍﻷﻨﺒﻴﺎﺀ ﻭﺇﺭﺴﺎل ﺍﻟﺭﺴل ‪ ،‬ﻋﻠﻰ‬ ‫ﺤﺴﺏ ﻤﻘﺘﻀﻰ ﺍﻟﺘﻁﻭﺭ ﺍﻟﻔﻜﺭﻱ ﻟﻠﺒﺸﺭ ‪ ،‬ﻟﺒﺙ ﺍﻟﻤﻌﺎﺭﻑ ﺒﺸﺘﻰ ﺃﻨﻭﺍﻋﻬﺎ ﻭﻤﺠﺎﻻﺘﻬﺎ‬ ‫)‪(1‬‬

‫ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﻜﺘﺎﺏ ﺍﻟﻌﻠﻡ‬

‫ﺩ‪ .‬ﺇﺒﺭﺍﻫﻴﻡ ﺸﻭﻗﺎﺭ‬

‫ﺍﻹﻁﺎﺭ ﺍﻟﻤﻌﺭﻓﻲ ﻟﻠﺴﻨﻥ ﺍﻹﻟﻬﻴﺔ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ‬

‫ﻭﺍﻟﺘﻲ ﺘﺩﻭﺭ ﺃﺴﺎﺴﹰﺎ ﺤﻭل ﺘﻌﺭﻴﻑ ﺍﻹﻨﺴﺎﻥ ﺒﺭﺒﻪ ﻋﻥ ﻁﺭﻴﻕ ﺘﻌﺭﻴﻔﻪ ﺒﻨﻔﺴﻪ ﻭﻤﺎ ﻴﺤﻴﻁ ﺒﻪ‬

‫ﻤﻥ ﺍﻟﻜﻭﻥ ﻭﺍﻟﺤﻴﺎﺓ ﻭﺘﺒﺼﻴﺭﻩ ﺒﺎﻟﻤﺒﺩﺃ ﻭﺍﻟﻤﻌﺎﺩ‪ .‬ﺃﻱ ﺘﻌﺭﻴﻔﻪ ﺒﺎﻹﻟﻪ ﺍﻟﺤﻕ ﻭﺼﻔﺎﺘﻪ ﻭﺃﻓﻌﺎﻟﻪ‬

‫ﺍﻟﻤﺘﺠﻠﻴﺔ ﻓﻲ ﺍﻟﻜﻭﻥ ﻭﻨﻅﺎﻤﻪ ‪ ،‬ﺜﻡ ﺍﻟﺤﻘﺎﺌﻕ ﺍﻟﻤﺘﻌﻠﻘﺔ ﺒﺘﻠﻙ ﺍﻟﻤﻌﺭﻓﺔ ﺍﻟﺨﺎﺩﻤﺔ ﻟﻬﺎ ﻜﻤﻘﺎﻴﻴﺱ‬

‫ﺍﻟﺨﻴﺭ ﻭﺍﻟﺸﺭ ﻭﺍﻟﻘﻴﻡ ﻭﻤﻌﺎﻴﻴﺭ ﺍﻟﺤﻕ ﻭﺍﻟﺒﺎﻁل ‪ ،‬ﻭﻭﻀﻊ ﺍﻟﺸﺭﺍﺌﻊ ﻭﺘﻘﺭﻴﺭ ﻗﻭﺍﻋﺩ ﺍﻟﺤﻼل‬ ‫ﻭﺍﻟﺤﺭﺍﻡ ﺍﻟﺘﻲ ﺘﻨﻅﻡ ﺍﻟﺴﻠﻭﻙ ﺍﻟﻭﺍﻋﻲ ﻟﻺﻨﺴﺎﻥ ﻟﻴﺘﺤﺩﺩ ﺒﺫﻟﻙ ﻤﺼﻴﺭﻩ‪.‬‬ ‫ﺍﻟ‬

‫ﻟ‬

‫ﻗﺎل ﺘﻌﺎﻟﻰ‪:‬‬

‫ﺍﻟﻠ‬

‫ﺍﻟﺤ‬

‫‪" ‬ﺍﻟﻨﺤل ﺁﻴﺔ‪ "36 :‬ﻓﺎﻟﻁﺎﻏﻭﺕ ﺭﻤﺯ ﻟﻠﺒﺎﻁل ﺍﻟﺫﻱ ﻻ ﺤﻘﻴﻘﺔ ﻟﻪ ﻭﻻ ﻗﺭﺍﺭ‬

‫ﻭﺍﷲ ﻫﻭ ﺍﻟﺤﻕ ﺍﻟﺒﺎﻗــﻲ‪ :‬ﻟ‬ ‫ﺍﻟ‬

‫ﻜ‬

‫ﻤﺔ ﺭ‬

‫ﺍ‬

‫ﺍ ﺍﻟﻠ‬

‫ﺍ ﺘ ﺍ‬

‫ﺍﻟﻠ‬

‫ﻤ ﻴ‬

‫ﺍﻟ ﻠ ﺍﻟﻜ ﻴﺭ‪" ‬ﺍﻟﺤﺞ ﺁﻴﺔ‪" " 62 :‬ﻟﻘﻤﺎﻥ ﺁﻴﺔ‪"30:‬‬

‫ﻤ‬

‫ﻗﺩ ﻴﻜﺘﺴﺏ ﺍﻹﻨﺴﺎﻥ ﺒﻌﺽ ﻤﻌﺎﺭﻓﻪ ﻋﻥ ﻁﺭﻴﻕ ﺍﻟﺘﺠﺭﺒﺔ ﻭﺍﻟﻤﻤﺎﺭﺴﺔ ‪ ،‬ﻭﺒﺎﻟﺘﻔﻜﺭ‬

‫ﻭﺍﻟﺘﺄﻤل ﻓﻲ ﺍﻵﻓﺎﻕ ﻭﺍﻷﻨﻔﺱ ‪ ،‬ﺇﻻ ﺃﻥ ﻫﺫﻩ ﺍﻟﻁﺭﻴﻘﺔ ﻤﻊ ﺃﻨﻬﺎ ﻓﻲ ﺤﺎﺠﺔ ﺇﻟﻰ ﻭﻗﺕ ﺃﻁﻭل‬

‫ﻓﻲ ﺘﺤﻘﻴﻕ ﺫﻟﻙ ﻓﻬﻲ ﻻ ﺘﺠﻴﺏ ﻋﻥ ﻜﺜﻴﺭ ﻤﻥ ﺍﻷﺴﺌﻠﺔ ﺍﻟﻤﻌﺭﻓﻴﺔ ﺍﻟﻤﻬﻤﺔ ﺍﻟﺘﻲ ﺘﺩﻭﺭ ﻓﻲ‬ ‫ﺫﻫﻥ ﺍﻹﻨﺴﺎﻥ ﻭﺨﻠﺩﻩ ‪ ،‬ﻤﺜل ﺍﻟﻤﺒﺩﺃ ﻭﺍﻟﻤﻌﺎﺩ ﻭﺩﻭﺭ ﺍﻹﻨﺴﺎﻥ ﻓﻲ ﺍﻟﺤﻴﺎﺓ‪ .‬ﺒل ﺤﺘﻰ ﺤﻘﺎﺌﻕ‬

‫ﺍﻟﺤﻴﺎﺓ ﻤﻥ ﺤﻭﻟﻪ ﻭﺍﻟﺘﻲ ﻴﺘﻤﻜﻥ ﻤﻥ ﺍﻟﺘﻌﺭﻑ ﻋﻠﻴﻬﺎ ﻓﺈﻨﻪ ﻻ ﻴﺴﺘﻁﻴﻊ ﺘﻔﺴﻴﺭ ﺍﻟﻜﺜﻴﺭ ﻤﻥ‬

‫ﺍﻟﻅﻭﺍﻫﺭ ﺍﻟﻤﺘﻌﻠﻘﺔ ﺒﻬﺎ !‬

‫ﺒﻤﻌﻨﻰ ﺃﻥ ﺍﻟﻌﻘل ﺍﻹﻨﺴﺎﻨﻲ ﺍﻟﻤﺠﺭﺩ ﻋﻥ ﺍﻟﻭﺤﻲ ﺍﻹﻟﻬﻲ ﻭﺇﻥ ﺘﻤﻜﻥ ﻤﻥ ﻤﻌﺭﻓﺔ‬

‫ﻁﺭﻴﻘﺔ ﻋﻤل ﺍﻷﺸﻴﺎﺀ ﻭﻜﻴﻔﻴﺔ ﻭﻗﻭﻋﻬﺎ ﻓﺈﻨﻪ ﻋﺎﺠﺯ ﻋﻥ ﺘﻔﺴﻴﺭ ﺤﻘﻴﻘﺔ ﺫﻟﻙ ‪ ،‬ﻜﻤﺎ ﻫﻭ‬ ‫ﻋﺎﺠﺯ ﻋﻥ ﺘﻔﺴﻴﺭ ﺍﻟﺴﺒﺏ ﻓﻲ ﻭﻗﻭﻋﻬﺎ ﻋﻠﻰ ﺃﻨﻤﺎﻁ ﺒﻌﻴﻨﻬﺎ ﺩﻭﻥ ﺴﻭﺍﻫﺎ‪ .‬ﻭﺫﻟﻙ ﻴﻌﻨﻲ ﺃﻥ‬

‫ﺍﻟﻤﻌﺭﻓﺔ ﺍﻟﻌﻘﻠﻴﺔ ﻴﻤﻜﻥ ﺃﻥ ﺘﺤﺩﺜﻨﺎ ﻋﻥ ﻜﻴﻔﻴﺔ ﻋﻤل ﺍﻟﺸﻲﺀ ﻭﻟﻜﻨﻬﺎ ﻻ ﺘﺴﺘﻁﻴﻊ ﺃﻥ ﺘﺤﺩﺜﻨﺎ‬

‫ﻥ‬ ‫ﻋﻥ ﺴﺒﺏ ﻭﺠﻭﺩ ﺍﻟﺸ ﻨﻔﺴﻪ ‪ ،‬ﻭﻻ ﺃﺴﺒﺎﺏ ﻋﻤﻠﻪ ﻋﻠﻰ ﻨﺤﻭ ﺩﻭﻥ ﺴﻭﺍﻩ‪ .‬ﻭﻫﺫﺍ ﻴﻔﺴﺭ ﺃ ّ‬

‫ﻤﻬﻤﺔ ﺍﻟﻌﻘل ﻤﺤﺼﻭﺭﺓ ﻓﻲ ﺍﻟﺸﺎﻫﺩ ‪ ،‬ﻭﺩﻭﺭﻩ ﺍﻷﺴﺎﺴﻲ ﻴﺘﻤﺜل ﻓﻲ ﺘﻴﺴﻴﺭ ﺍﻟﺤﻴﺎﺓ ﻻ ﺘﻔﺴﻴﺭ‬ ‫ﺍﻟﻭﺠﻭﺩ ‪ ،‬ﺍﻷﻤﺭ ﺍﻟﺫﻱ ﺍﻗﺘﻀﻰ ﺒﻌﺙ ﺍﻷﻨﺒﻴﺎﺀ ﻭﺇﺭﺴﺎل ﺍﻟﺭﺴل‪.‬‬

‫‪-2‬‬

‫ﺔﺍ‬

‫ﻴ‬

‫ﺍﻟﺭ‬

‫)‪(‬‬

‫ﺍﻟﻔﻠﺴﻔﺔ ﻭﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ ‪1424 /‬ﻫـ‬

‫ﺘﺭﺠﻊ ﺃﺴﺒﺎﺏ ﺘﻌﺎﻗﺏ ﺍﻷﻨﺒﻴﺎﺀ ﻭﺍﻟﺭﺴل ﻷﺩﺍﺀ ﺍﻟﻤﻬﻤﺔ ﺍﻟﻤﻌﺭﻓﻴﺔ ﺒﺼﻭﺭﺓ ﺃﺴﺎﺴﻴﺔ‬

‫ﺇﻟﻰ ﺴﺒﺏ ﺠﻭﻫﺭﻱ ﺃﻻ ﻭﻫﻭ ﺍﻟﺘﺒﺎﺱ ﺍﻟﺤﻕ ﺒﺎﻟﺒﺎﻁل ‪ ،‬ﻭﺍﻨﺤﺭﺍﻑ ﺍﻟﻨﺎﺱ ﻋﻥ ﺼﺭﺍﻁ ﺍﷲ‬

‫ﺍﻟﻤﺴﺘﻘﻴﻡ‪ .‬ﻭﻗﺩ ﺠﻌل ﺍﷲ ﺫﻟﻙ ﺴﱡﻨﺔ ﺇﻟﻬﻴﺔ ﺜﺎﺒﺘﺔ ﻋﻠﻰ ﻤﺴﺘﻭﻱ ﺍﻟﻔﻜﺭ ﺍﻹﻨﺴﺎﻨﻲ "ﺍﻟﻤﻌﻨﻭﻱ"‪،‬‬

‫ﻜﻤﺎ ﻫﻲ ﺴﱡﻨﺔ ﻋﻠﻰ ﻤﺴﺘﻭﻱ ﺍﻟﺘﺩﺍﻓﻊ "ﺍﻟﻤﺎﺩﻱ" ﻓﻲ ﻭﺍﻗﻊ ﺍﻟﺤﻴﺎﺓ‪ .‬ﻓﻜﻠﻤﺎ ﺘﻡ ﺍﻟﺘﻤﻴﻴﺯ ﺒﻴﻥ‬

‫ﺍﻟﺤﻕ ﻭﺍﻟﺒﺎﻁل ﻋﻥ ﻁﺭﻴﻕ ﺍﻷﻨﺒﻴﺎﺀ ﻭﺍﻟﺭﺴل ‪ ،‬ﻻ ﻴﻠﺒﺙ ﺃﻥ ﻴﻌﻭﺩ ﺍﻻﻟﺘﺒﺎﺱ ﻤﻥ ﺠﺩﻴﺩ ﻓﻲ‬

‫ﺃﺫﻫﺎﻥ ﺍﻟﻨﺎﺱ ﻭﻋﻘﻭﻟﻬﻡ ﻤﻤﺎ ﻴﻘﺘﻀﻲ ﺘﺠﺩﺩ ﺍﻟﻤﻬﻤﺔ ﺍﻟﻤﻌﺭﻓﻴﺔ ﻭﺍﺴﺘﻤﺭﺍﺭﻫﺎ‪ .‬ﻓﻠﻭﻻ ﺫﻟﻙ‬

‫ﻟﻜﻔﻰ ﺍﻟﻨﺎﺱ ﻨﺒﻲ ﺃﻭ ﺭﺴﻭل ﻭﺍﺤﺩ‪ .‬ﺜﻡ ﺇﻨﻪ ﻟﻤﺎ ﻜﺎﻥ ﻋﺩﺩ ﺍﻷﻨﺒﻴﺎﺀ ﺃﻜﺒﺭ ﻤﻥ ﻋﺩﺩ ﺍﻟﺭﺴل‬

‫ﻓﻲ ﺍﻟﻭﺍﻗﻊ ‪ ،‬ﺇﺫ ﻜل ﺭﺴﻭل ﻨﺒﻲ ﻭﻟﻴﺱ ﺍﻟﻌﻜﺱ ‪ ،‬ﻓﺈﻥ ﺫﻟﻙ ﻴُﻔﺴّﺭ ﺃﻥ ﺍﻟﺒﺎﻁل ﺒﻤﺨﺘﻠﻑ‬ ‫ﺼﻭﺭﻩ ﻭﺃﺸﻜﺎﻟﻪ ﺃﻜﺜﺭ ﺍﺨﺘﻼﻁﹰﺎ ﻭﺍﻟﺘﺒﺎﺴﺎ ﺒﺎﻟﺤﻕ ﻤﻥ ﺍﻟﺘﺒﺎﺱ ﺍﻟﺤﺭﺍﻡ ﺒﺎﻟﺤﻼل‪ .‬ﻭﺒﻤﻌﻨﻰ‬ ‫ﺁﺨﺭ ﺇﻥ ﺤﺎﺠﺔ ﺍﻟﺒﺸﺭﻴﺔ ﺇﻟﻰ ﺍﻟﻤﻌﺭﻓﺔ ﻋﺒﺭ ﺍﻟﺘﺎﺭﻴ‬

‫ﻜﺎﻨﺕ ﺃﻜﺒﺭ ﻤﻥ ﺤﺎﺠﺘﻬﻡ ﺇﻟﻰ‬

‫ﺍﻟﺘﺸﺭﻴﻊ‪ .‬ﻭﺫﻟﻙ ﻤﺎ ﻴﺅﻜﺩﻩ ﻗﻭل ﺍﻟﻨﺒﻲ ﺍﻟﺨﺎﺘﻡ )‪ :(‬ﻋَﻥ ﺍﻟﻨﱡﻌﻤَﺎﻥ ﺒﻥ ﺒَﺸﻴﺭ" ﺍﻟﺤَﻼل َﺒ ﱢﻴﻥ‬ ‫ﻭَﺍﻟ َ‬ ‫ﺤﺭَﺍ ُﻡ َﺒﻴﱢﻥ َﻭﺒَﻴ ﹶﻨ ُﻬﻤَﺎ ﺃﻤُﻭﺭ ﻤُﺸﺘﹶﺒﻬَﺔ ")‪.(1‬‬

‫ﻥ ﺍﻟﺤﻕ ﺇﻨﻤﺎ ﻴﻨﺒﻐﻲ‬ ‫ﻟﻡ ﻴﺭﺩ ﻋﻨﻪ )‪ (‬ﻤﺜل ﻫﺫﻩ ﺍﻟﻌﺒﺎﺭﺓ ﻓﻲ ﺍﻟﺤﻕ ﻭﺍﻟﺒﺎﻁل ‪ ،‬ﻷ ّ‬

‫ﻥ‬ ‫ﺃﻥ ﻴﻌﻠﻭ ﺸﺭﻋﹰﺎ ﻭﻟﻜﻥ ﻜﻭﻨﹰﺎ)‪(2‬ﻴﻨﺎﺯﻋﻪ ﺍﻟﺒﺎﻁل ﻓﻲ ﺫﻟﻙ ﻟﻴﺒﻘﻰ ﺍﻹﺒﺘﻼﺀ ﻗﺎﺌﻤﹰﺎ ‪ ،‬ﺭﻏﻡ ﺃ ّ‬ ‫ﻼ‪:‬‬ ‫ﺍﻟﺒﺎﻁل ﻟﻥ ﻴﺼﻤﺩ ﻓﻲ ﻤﻭﺍﺠﻬﺔ ﺍﻟﺤﻕ ﻁﻭﻴ ﹰ‬ ‫ﺍﻟ‬

‫ﻜ‬

‫‪" ‬ﺍﻹﺴﺭﺍﺀ ﺁﻴﺔ ‪."81 :‬‬

‫ﺍﻟﺤ‬

‫ﺍﻟ‬

‫)‪ (1‬ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﻜﺘﺎﺏ ﺍﻟﺒﻴﻭﻉ ‪.‬‬ ‫)‪ (2‬ﺇﻥ ﻤﻔﻬﻭﻡ " ﺍﻟﻜﻭﻨﻲ " ﻭ " ﺍﻟﺸﺭﻋﻲ " ﻓﻜﺭﺓ ﻗﺩﻴﻤﺔ ﻓﻲ ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ‪ ،‬ﻭﻤﻨﻬـﺎ ﻨﺸـﺄﺕ ﻓﻜـﺭﺓ‬ ‫ﻥ‬ ‫ﺍﻟﻘﻀﺎﺀ ﺍﻟﻤﺒﺭﻡ ﻭﺍﻟﻘﻀﺎﺀ ﺍﻟﻤﻌﻠﹼﻕ ‪ ،‬ﺇﺸﺎﺭﺓ ﺇﻟﻰ ﺩﻭﺭ ﺍﻹﻨﺴﺎﻥ ﻓﻲ ﺤﺭﻜﺔ ﺍﻟﺴﱡﻨﻥ ﺍﻹﻟﻬﻴﺔ ‪ ،‬ﻭﻴﺒـﺩﻭ ﺃ ّ‬ ‫ﺍﻟﻤﺭﺸﺩ ﻟﻬﺫﺍ ﺍﻟﺘﺼﻨﻴﻑ ﻫﻭ ﺍﻵﻴﺎﺕ ﺍﻟﻘﺭﺁﻨﻴﺔ ﻨﻔﺴﻬﺎ‪ .‬ﻭﻗﺩ ﺃﻭﺭﺩ ﺃﺒﻭ ﻁﺎﻟﺏ ﺍﻟﻤﻜﻲ ﻓﻲ ” ﻗﻭﺕ ﺍﻟﻘﻠﻭﺏ‬ ‫ﻤﺞ‪ ” 260-259/1‬ﻓﻜﺭﺓ ﺍﻟﻜﻭﻨﻲ ﻭﺍﻟﺸﺭﻋﻲ ﺒﺎﻋﺘﺒﺎﺭﻫﺎ ﺃﺴﻠﻭﺒﹰﺎ ﻟﺩﺭﺀ ﺸﹸﺒﻪ ﺍﻟﺘﻌﺎﺭﺽ ﻓﻲ ﻜﺘـﺎﺏ ﺍﷲ‬ ‫ﺍﻟﻜﺭﻴﻡ ‪ ،‬ﻭﺃﺭﺠﻊ ﺍﻟﻔﻜﺭﺓ ﺒﺭﻤﺘﻬﺎ ﻤﻥ ﺍﻟﻨﺎﺤﻴﺔ ﺍﻟﺘﺎﺭﻴﺨﻴﺔ ﺇﻟﻰ ﺤﺴﻥ ﺍﻟﺒﺼﺭﻱ ‪ ،‬ﻭﻟﻜﻥ ﻴﺒﺩﻭ ﺃﻨﻬﺎ ﺃﺨﺫﺕ‬ ‫ﺸﻬﺭﺘﻬﺎ ﻜﻤﻨﻬﺞ ﻋﺎﻡ ﻟﻔﻬﻡ ﺍﻟﻌﻼﻗﺔ ﺒﻴﻥ ﻓﻌل ﺍﷲ ﺘﻌﺎﻟﻰ ﻤﻥ ﻭﺭﺍﺀ ﺍﻟﻤﻨﻅﻭﺭ ‪ ،‬ﻭﺒﻴﻥ ﻓﻌل ﺍﻟﻌﺒﺩ ﺍﻟـﺫﻱ‬ ‫ﻴﺜﺒﺕ ﻟﻪ ﺍﻹﺭﺍﺩﺓ ﻭﺍﻻﺨﺘﻴﺎﺭ ﺜﻡ ﺍﻟﺠﺯﺍﺀ ‪ ،‬ﻋﻨﺩ ﺸﻴ ﺍﻹﺴﻼﻡ ﺍﺒﻥ ﺘﻴﻤﻴﺔ ﻭﺘﻠﻤﻴﺫﻩ ﺍﺒﻥ ﻗﻴﻡ ﺍﻟﺠﻭﺯﻴـﺔ ‪،‬‬ ‫ﺤﻴﺙ ﺘﻌﺭﻀﺎ ﺒﺼﻭﺭﺓ ﺸﺎﻤﻠﺔ ﻟﻤﻔﻬﻭﻡ ﺍﻟﻜﻭﻨﻲ ﻭﺍﻟﺸﺭﻋﻲ ﻓﻲ ﺃﻓﻌﺎل ﺍﷲ ﻤﺜل ﺍﻹﺭﺍﺩﺓ ‪ ،‬ﻭﺍﻟﻤﺸـﻴﺌﺔ ‪،‬‬ ‫ﻭﺍﻷﻤﺭ ‪ ،‬ﻭﺍﻟﻜﻠﻤﺎﺕ ‪ ،‬ﻭﺍﻟﻬﺩﻱ ‪ ،‬ﻭﺍﻟﺠﻌل ﻭﺍﻻﺴﺘﻁﺎﻋﺔ ‪ ...‬ﺍﻟ ‪.‬‬

‫ﺩ‪ .‬ﺇﺒﺭﺍﻫﻴﻡ ﺸﻭﻗﺎﺭ‬

‫ﺍﻹﻁﺎﺭ ﺍﻟﻤﻌﺭﻓﻲ ﻟﻠﺴﻨﻥ ﺍﻹﻟﻬﻴﺔ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ‬

‫ﻭﻴﻘﻊ ﺍﻟﺘﺒﺎﺱ ﺍﻟﺒﺎﻁل ﺒﺎﻟﺤﻕ ﺒﺼﻭﺭ ﻤﺨﺘﻠﻔﺔ ﻭﻷﺴﺒﺎﺏ ﻤﺨﺘﻠﻔﺔ ﺃﻴﻀ ﹰﺎ‪ .‬ﻭﻗﺩ ﻀﺭﺏ‬

‫ﻼ ﻤﺎﺩﻴﹰﺎ ﻟﺒﻴﺎﻥ ﻫﺫﻩ ﺍﻟﺼﻭﺭ ﻓﻲ ﻜﺘﺎﺒﻪ ﺍﻟﻜﺭﻴﻡ ‪ ،‬ﻓﻘﺎل ﺘﻌﺎﻟﻰ‪:‬‬ ‫ﺍﷲ ﺘﻌﺎﻟﻰ ﻤﺜ ﹰ‬ ‫ﺍﻟ ﻤ‬

‫ﻤ‬

‫ﺍﻟ ﺭ ﺍ ﺘ‬ ‫ﻴ‬

‫ﻴﺔ‬

‫ﻟ‬

‫ﺤﻠﻴﺔ‬

‫"ﺍﻟﺭﻋﺩ ﺁﻴﺔ‪."17:‬‬

‫ﻤﺘ‬

‫ﻤ ﻤ ﻴ‬

‫ﺭ‬

‫ﺍﻟ‬

‫ﺤﺘﻤ ﺍﻟ ﻴ‬

‫ﻤﻠ ﻜﻟ ﻴ ﺭ‬

‫ﺍ ﺭ‬

‫ﻴﻤﻜ‬

‫ﺍ ﺭﺍ ﻴ‬

‫ﺍﻟﻠ ﺍﻟﺤ‬

‫ﻤﻤ ﻴ‬

‫ﺍﻟ‬

‫ﻜﻟ ﻴ ﺭ‬

‫ﻟﻘﺩ ﺒﻴّﻥ ﺍﷲ ﺘﻌﺎﻟﻰ ﺍﻟﺼﺭﺍﻉ ﺒﻴﻥ ﺍﻟﺤﻕ ﻭﺍﻟﺒﺎﻁل ﻓﻲ ﺍﻟﻤﺒﺎﺩ‬

‫ﻤ‬

‫ﻠﻴ‬

‫ﻤ ﺍﻟ‬

‫ﺍﻟﻠ ﺍ ﻤ ‪‬‬ ‫ﻭﺍﻟﻘﻴﻡ ﺒﺄﻤﺭﻴﻥ‬

‫ﻤﺎﺩﻴﻴﻥ‪ ،‬ﺍﻟﻤﺎﺀ ﻭﺍﻟﻨﺎﺭ ﻭﻫﻤﺎ ﻤﺘﻨﺎﻗﻀﺎﻥ ﻭﻟﻜﻨﻬﻤﺎ ﻴﺅﺩﻴﺎﻥ ﻤﻬﻤﺔ ﻭﺍﺤﺩﺓ "ﺘﻨﻘﻴﺔ ﺍﻟﺨﺒﺙ"‬

‫ﻥ "ﺍﻟﺜﻨﺎﺌﻴﺔ" ﻓﻲ ﺍﻷﺸﻴﺎﺀ ﺴُﻨﺔ ﻋﺎﻤﺔ ﻭﻗﺎﻨﻭﻥ ﺜﺎﺒﺕ ﻋﻠﻰ ﺍﻟﻤﺴﺘﻭﻴﻴﻥ‪ :‬ﺍﻟﻤﺎﺩﻱ‬ ‫ﻹﺜﺒﺎﺕ ﺃ ّ‬

‫ﻥ ﺍﻷﻤﻭﺭ‬ ‫ﻭﺍﻟﻤﻌﻨﻭﻱ‪.‬ﻜﻤﺎ ﺃﺸﺎﺭ ﺍﷲ ﺘﻌﺎﻟﻰ ﺒﻬﺫﻴﻥ ﺍﻟﻤﺜﺎﻟﻴﻥ ﺇﻟﻰ ﺃﻤﺭ ﺁﺨ َﺭ ﻤﻬﻡ ﻭﻫﻭ ﺃ ّ‬

‫ﺍﻟﻤﺘﻘﺎﺒﻠﺔ ﺘﺅﺩﻱ ﻋﺎﺩﺓ ﻤﻬﻤﺔ ﻭﺍﺤﺩﺓ ﻋﻠﻰ ﻤﺴﺘﻭﻯ ﺍﻟﻨﺘﺎﺌﺞ ﻟﺼﺎﻟﺢ ﺍﻹﻨﺴﺎﻥ‪.‬‬

‫ﻟﻬﺫﺍ ﺍﻟﺴﺒﺏ ﻜﺎﻨﺕ ﺍﻟﻤﻬﻤﺔ ﺍﻟﻤﻌﺭﻓﻴﺔ ﺘﺘﻡ ﻤﺒﺎﺸﺭﺓ ﻋﻥ ﻁﺭﻴﻕ ﺍﻟﻭﺤﻲ ﺍﻹﻟﻬﻲ‬

‫ﺒﺈﺭﺴﺎل ﺍﻟﺭﺴل ﻟﻠﻔﺼل ﺒﻴﻥ ﺍﻟﺤﻕ ﻭﺍﻟﺒﺎﻁل ‪ ،‬ﻜﻠﻤﺎ ﺍﺨﺘﻠﻁ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﺍﻷﻤﺭ ‪ ،‬ﻭﻗﺩ‬

‫ﺘﺠﻠﺕ ﺍﻟﻤﻌﺭﻓﺔ ﺍﻟﻤﺒﺎﺸﺭﺓ ﺒﺄﻗﺼﻰ ﺼﻭﺭﻫﺎ ﻵﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ،‬ﺜﻡ ﺘﺘﺎﺒﻊ ﺍﻷﻤﺭ ﺤﺘﻰ‬ ‫ﻤﺠﻲﺀ ﺨﺎﺘﻡ ﺍﻷﻨﺒﻴﺎﺀ ﻭﺍﻟﺭﺴل ﻤﺤﻤﺩ )‪ ، (‬ﻗﺎل ﺘﻌﺎﻟﻰ‪:‬‬

‫ﻜﻠ‬

‫ﻤ ﻟﻴ ﻴ‬

‫ﻠ‬

‫‪" ‬ﺍﻟﺒﻘﺭﺓ ﺁﻴﺔ‪ ، "31 :‬ﻭﻗﺎل ﺘﻌﺎﻟﻰ‪ :‬ﻤ ﺭ ﻠ ﻤ ﺭ‬ ‫ﻟ‬

‫ﻴ‬

‫ﺍﻟﻠ ﻤ‬

‫ﻴ‬

‫ﻤ‬

‫ﻴ‬

‫ﺍ‬

‫ﻠ‬

‫ﻤ‬

‫ﺍﻟ ﻴ ﺍﻟﺤﻜﻴ ‪‬‬

‫"ﺇﺒﺭﺍﻫﻴﻡ ﺁﻴﺔ ‪ ."4:‬ﻭﻫﺫﺍ ﺍﻟﺒﻴﺎﻥ ﻻ ﻴﻜﻭﻥ ﻓﻲ ﻤﺠﺎل ﻭﺍﺤﺩ‪ ،‬ﻭﺇﻨﻤﺎ ﻴﻜﻭﻥ ﻓﻲ ﻤﺠﺎﻻﺕ‬ ‫ﻤﺨﺘﻠﻔﺔ ‪ ،‬ﻭﻋﻠﻰ ﻤﺴﺘﻭﻴﺎﺕ ﻤﺘﻌﺩﺩﺓ ﻜﻤﺎ ﻴﻠﻲ‪:‬‬

‫‪ -3‬ﻤ‬

‫ﺍﻟ ﻴ‬

‫ﺍﻟﻤ‬

‫ﺭ ﻟﻠﻤ ﺭ ﺔ‬

‫ﻥ ﺼﻭﺭ ﺍﻟﺒﻴﺎﻥ ﺍﻟﻤﺒﺎﺸﺭ ﻟﻠﻤﻌﺭﻓﺔ ﻋﻥ ﻁﺭﻴﻕ ﺍﻷﻨﺒﻴﺎﺀ ﻭﺍﻟﺭﺴل ‪ ،‬ﺘﺨﺘﻠﻑ‬ ‫ﻋﻠﻰ ﺃ ّ‬

‫ﻤﻭﻀﻭﻋﺎﺕ ﺘﻌﻠﻘﻬﺎ ‪،‬ﻜﺎﻟﺘﻌﺭﻴﻑ ﺒﺎﷲ ﺘﻌﺎﻟﻰ ﻭﻤﻼﺌﻜﺘﻪ ﻭﺭﺴﻠﻪ ‪ ،‬ﻭﻭﻀﻊ ﺍﻟﺸﺭﺍﺌﻊ ‪ ،‬ﺃﻱ‬

‫ﻗﻭﺍﻋﺩ ﺍﻟﺤﻼل ﻭﺍﻟﺤﺭﺍﻡ ﻭﺍﻷﻤﺭ ﻭﺍﻟﻨﻬﻲ ‪ ،‬ﻭﻭﻀﻊ ﻗﻭﺍﻋﺩ ﺍﻷﺨﻼﻕ ﺒﺒﻴﺎﻥ ﻤﻌﺎﻨﻲ ﺍﻟﺨﻴﺭ‬

‫ﺍﻟﻔﻠﺴﻔﺔ ﻭﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ ‪1424 /‬ﻫـ‬

‫ﻭﺍﻟﺸﺭ ﻭﺍﻟﻤﻨﻜﺭ ﻭﺍﻟﻤﻌﺭﻭﻑ ﻭﻭﻀﻊ ﺍﻷﺴﺱ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺘﻲ ﺒﻬﺎ ﻴﺘﻤﻜﻥ ﺍﻹﻨﺴﺎﻥ ﻤﻥ‬

‫ﺍﻟﺘﻤﻴﻴﺯ ﺒﻴﻥ ﺍﻟﺤﻕ ﻭﺍﻟﺒﺎﻁل ﻭﺍﻟﺼﺎﻟﺢ ﻭﺍﻟﻁﺎﻟﺢ ﻤﻥ ﺍﻷﻋﻤﺎل‪ .‬ﻭﺠﻤﻠﺔ ﻫﺫﻩ ﺍﻟﻤﻭﻀﻭﻋﺎﺕ‬ ‫ﻴﻤﻜﻥ ﺘﺼﻨﻴﻔﻬﺎ ‪ ،‬ﺒﺎﻟﻨﻅﺭ ﺇﻟﻰ ﻁﺒﻴﻌﺔ ﺍﻟﻤﺠﺎل ﺍﻟﻤﻌﺭﻓﻲ ‪ ،‬ﺇﻟﻰ ﻤﺠﺎﻟﻴﻥ‪:‬‬

‫ﺍﻟﻤ‬

‫‪ :‬ﺒﻴﺎﻥ ﺤﻘﺎﺌﻕ ﺍﻟﻐﻴﺏ ﺍﻟﻤﻁﻠﻕ ‪ ،‬ﻜﻭﺤﺩﺍﻨﻴﺔ ﺍﷲ ﻭﺼﻔﺎﺘﻪ ﻭﺃﻓﻌﺎﻟﻪ ‪ ،‬ﻭﻤﻌﺭﻓﺔ‬

‫ﺍ‬

‫ﺭﺴﻠﻪ ﻤﻥ ﺍﻟﻤﻼﺌﻜﺔ‪ ،‬ﻭﻤﻌﺭﻓﺔ ﺃﺤﻭﺍل ﺍﻟﻘﻴﺎﻤﺔ ﻭﺍﻟﺤﺸﺭ‪ ،‬ﻭﺍﻟﺠﻨﺔ ﻭﺍﻟﻨﺎﺭ‬ ‫ﻭﺃﺤﻭﺍل ﺍﻟﻨﺎﺱ ﻓﻴﻬﻤﺎ ‪ ،‬ﻭﻤﺠﺎل ﺍﻟﻐﻴﺏ ﺍﻟﻨﺴﺒﻲ ﻜﻤﻌﺭﻓﺔ ﺃﺤﻭﺍل ﺍﻷﻤﻡ‬

‫ﺍﻟﻐﺎﺒﺭﺓ ﻭﻤﺎ ﻜﺎﻥ ﻓﻴﻬﻡ ﻤﻥ ﻓﻌل ﺍﷲ ﻭﻓﻕ ﺃﻋﻤﺎﻟﻬﻡ ﻋﺒﺭﺓ ﻭﻋﻅﺔ ﻟﻸﺠﻴﺎل‬

‫ﻓﻲ ﺍﻟﺘﺎﺭﻴ ‪ .‬ﻭﻴﺘﻌﻠﻕ ﺒﻬﺫﺍ ﺍﻟﺠﺎﻨﺏ ﺃﻴﻀ ﹰﺎ ﺒﻴﺎﻥ ﺍﻟﻤﺒﺩﺃ ﻭ ﻏﺎﻴﺔ ﺍﻟﺤﻴﺎﺓ‬ ‫ﻭﺍﻟﻤﺼﻴﺭ‪.‬‬

‫ﻭﺃﻜﺜﺭ ﻤﺎ ﺍﻫﺘﻡ ﺒﻪ ﺍﻟﺭﺴل ﻋﻠﻴﻬﻡ ﺍﻟﺴﻼﻡ ﻓﻲ ﻫﺫﺍ ﺍﻟﺠﺎﻨﺏ ﻫﻭ ﺇﺜﺒﺎﺕ ﺍﻟﺘﻭﺤﻴﺩ ﻭﺩﻓﻊ‬

‫ﺍﻟﺸﺭﻙ ﺒﻨﻭﻋﻴﻪ‪ :‬ﺍﻟﻅﺎﻫﺭ ﺍﻟﺫﻱ ﻴﻔﻀﻲ ﺇﻟﻰ ﺍﻟﻁﺎﻋﺔ ﺍﻟﻤﻁﻠﻘﺔ ﻟﻠﻤﺨﻠﻭﻕ ﺩﻭﻥ ﺍﻟﺨﺎﻟﻕ ﻓﺘﺘﺒﺩﺩ‬

‫ﻁﺎﻗﺔ ﺍﻟﻌﺒﺎﺩ ‪ ،‬ﻭﺍﻟﺸﺭﻙ ﺍﻟﺨﻔﻲ ﺍﻟﺫﻱ ﺘﺘﻭﻟﺩ ﻋﻨﻪ ﻗﻨﺎﻋﺎﺕ ﺒﺎﻁﻠﺔ ‪ ،‬ﻭﺘﺼﻭﺭﺍﺕ ﺨﺎﻁﺌﺔ ‪،‬‬ ‫ﻓﻴﻔﻀﻲ ﺇﻟﻰ ﺘﻔﺴﻴﺭ ﺒﺎﻁل ﻟﺤﻘﺎﺌﻕ ﺍﻟﻭﺠﻭﺩ‪ .‬ﻭﻫﺫﺍ ﺍﻷﺨﻴﺭ ﻫﻭ ﺍﻷﺨﻁﺭ ﻓﻲ ﻨﻅﺭ ﺍﻟﻘﺭﺁﻥ‬ ‫ﻥ ﺃﺜﺭﻩ ﺴﻴﺒﻘﻰ ﻤﻊ ﺍﻷﺠﻴﺎل‪.‬‬ ‫ﻷّ‬

‫ﻓﻲ ﺍﻟﺠﻤﻠﺔ ﻴﻘﻊ ﺍﻻﻟﺘﺒﺎﺱ ﻫﻨﺎ ﺒﺼﻭﺭ ﻤﺨﺘﻠﻔﺔ ﻜﺎﻹﻟﺤﺎﺩ ﻭﺍﻹﺸﺭﺍﻙ ﻭﻏﻴﺭﻫﻤﺎ ‪،‬‬

‫ﻓﻴﺒﻌﺙ ﺍﷲ ﺭﺴﻠﻪ ﻟﺒﻴﺎﻥ ﺍﻟﺤﻕ ﻓﻲ ﺫﻟﻙ ‪ ،‬ﻤﻊ ﺘﺯﻜﻴﺔ ﺍﻟﻨﻔﻭﺱ ﻭﺘﻁﻬﻴﺭﻫﺎ ﻤﻥ ﺍﻟﻤﻌﺎﺼﻲ ‪،‬‬ ‫ﻗﺎل ﺘﻌﺎﻟﻰ‪ :‬ﻤ ﺭ ﻠ ﻤ‬ ‫ﻤ‬

‫ﻠ‬

‫ﻤ‬

‫ﺭ‬

‫‪ ) ‬ﺍﻷﻨﺒﻴﺎﺀ ﺁﻴﺔ‪ ( (25) :‬ﻭﻗﺎل ﺘﻌﺎﻟﻰ‪:‬‬ ‫ﻟ‬

‫ﺍﺤ‬

‫ﺍﻟ ﻤﻴ ﺍﻟ‬

‫ﻴ‬

‫ﺭ‬

‫ﺤ‬

‫ﺍﻟﻠ‬

‫ﻟﻴ‬

‫ﺘﺘ‬

‫ﻟ‬

‫ﺍ ﻟ ﻴ ﺍ ﻴ‬

‫‪ " ‬ﺍﻟﻨﺤل ﺁﻴﺔ‪ "51 :‬ﻭﻗﺎل ﺘﻌﺎﻟﻰ‪ ‬ﻟﻴ‬

‫ﻴﺭ ‪" ‬ﺍﻟﺸﻭﺭﻯ ﺁﻴﺔ‪."11 :‬‬

‫ﻜﻤ ﻠ‬

‫ﻓﻬﺫﻩ ﺍﻵﻴﺎﺕ ﺘﻭﻀﺢ ﺍﻟﻤﻨﻬﺞ ﺍﻟﻤﻌﺭﻓﻲ ﻓﻲ ﺒﻴﺎﻥ ﺍﻟﺤﻕ ﻭﺇﻅﻬﺎﺭﻩ‪ ،‬ﻭﺩﺤﺽ ﺍﻟﺒﺎﻁل‬

‫ﻭﺯﻫﻘﻪ ﻓﻲ ﺤﻕ ﺍﷲ ﺘﻌﺎﻟﻰ‪ ،‬ﻭﻫﻲ ﺍﻟﺭﺴﺎﻟﺔ ﺍﻟﺘﻲ ﺠﺎﺀﺕ ﺒﻬﺎ ﻋﺎﻤﺔ ﺍﻟﺭﺴل ﻟﺘﺄﺴﻴﺱ‬

‫ﺍﻟﺘﻭﺤﻴﺩ ﻭﺒﻨﺎﺀ ﺍﻷﺨﻼﻕ ﻭﺍﻟﻘﻴﻡ‪ .‬ﻭﻋﻨﺩ ﺨﺎﺘﻡ ﺍﻷﻨﺒﻴﺎﺀ ﻭﺍﻟﺭﺴل )‪ (‬ﻗﺩ ﺍﺘﺨﺫ ﻫﺫﺍ ﺍﻟﻤﻨﻬﺞ‬

‫ﺩ‪ .‬ﺇﺒﺭﺍﻫﻴﻡ ﺸﻭﻗﺎﺭ‬

‫ﺍﻹﻁﺎﺭ ﺍﻟﻤﻌﺭﻓﻲ ﻟﻠﺴﻨﻥ ﺍﻹﻟﻬﻴﺔ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ‬

‫ﻤﻨﺤﹰﺎ ﺘﻁﻭﺭﻴ ﹰﺎ ﻟﻴﺸﻤل ‪ ،‬ﺇﻟﻰ ﺠﺎﻨﺏ ﺍﻟﺘﻭﺤﻴﺩ ﻭﺍﻟﺘﺯﻜﻴﺔ‪ ،‬ﺃﺴﻠﻭﺒﹰﺎ ﺠﺩﻴﺩﹰﺍ ﻓﻲ ﺒﺙ ﺍﻟﻤﻌﺭﻓﺔ‬ ‫ﺸﺎﻤﻼﹰ‪ ،‬ﻤﻭﻀﻭﻋﹰﺎ ﻭﻤﻨﻬﺠﹰﺎ‪ .‬ﻓﻤﻥ ﺤﻴﺙ ﺍﻟﻤﻭﻀﻭﻉ‪ ،‬ﻓﻘﺩ ﺍﺤﺘﻭﺕ ﺍﻟﺭﺴﺎﻟﺔ ﺍﻟﺨﺎﺘﻤﺔ ﻤﻥ‬

‫ﺍﻟﻤﻌﺎﺭﻑ ﻜل ﻤﺎ ﻤﻥ ﺸﺄﻨﻪ ﺃﻥ ﻴﺤﻘﻕ ﻤﺼﻠﺤﺔ ﺍﻹﻨﺴﺎﻥ ﻓﻲ ﺍﻟﺩﻨﻴﺎ ﻭﺴﻌﺎﺩﺘﻪ ﻓﻲ ﺍﻵﺨﺭﺓ‪،‬‬ ‫ﻜﻤﺎ ﻋﺒﺭ ﻋﻨﻪ ﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ‪:‬ﻤ ﺭ‬

‫ﺍﻟﻜﺘ‬

‫"ﺍﻷﻨﻌـﺎﻡ ﺁﻴﺔ‪"38 :‬‬

‫ﻤ‬

‫ﻴﺤ ﺭ ‪‬‬

‫ﻟ ﺭ‬

‫ﺃﻤﺎ ﻤﻥ ﺍﻟﻨﺎﺤﻴﺔ ﺍﻟﻤﻨﻬﺠﻴﺔ ﻓﻘﺩ ﺩﻋﺎ ﺇﺒﺭﺍﻫﻴﻡ )‪ (‬ﻟﻬﺫﻩ ﺍﻷﻤﺔ ﺒﺄﺼﻭل ﻤﻌﺭﻓﻴﺔ‬

‫ﻋﺎﻤﺔ‪ :‬ﺭ‬ ‫ﻴ ﻜﻴ‬

‫ﺍ‬

‫ﻴ‬

‫ﺭ‬

‫ﻤ‬

‫ﻠ )‪ (2‬ﺍ ﺭ‬

‫ﺍﻟﻌﻠﻕ ﺁﻴﺔ‪."2،3،4 :‬‬

‫ﻠﻴ‬

‫ﺍﻟﻜﺘ‬

‫ﺍﻟ ﻴ ﺍﻟﺤﻜﻴ ‪" ‬ﺍﻟﺒﻘﺭﺓ ﺁﻴﺔ‪ ، "129 :‬ﻓﻜﺎﻨﺕ ﺍﻹﺠﺎﺒﺔ ‪ ،‬ﻭﺒﺩﺃﺕ‬

‫ﺍﻟﺭﺴﺎﻟﺔ ﺍﻟﺨﺎﺘﻤﺔ ﺒﻘﻭﻟﻪ ﺘﻌﺎﻟﻰ‪ :‬ﺍ ﺭ‬ ‫ﺭ‬

‫ﻴﺘﻠ‬

‫ﻴﺘ‬

‫ﻴ ﻠﻤ‬

‫ﺍﻟﺤﻜﻤﺔ‬

‫ﺍ ﻜﺭ )‪ (3‬ﺍﻟ‬

‫ﻠ‬

‫ﺭ‬

‫ﺍﻟ‬

‫ﻠ )‪(1‬‬

‫ﻟ ﻠ )‪ (4‬ﻠ ﺍ‬

‫ﻠ‬

‫ﺍ‬

‫ﻤ‬

‫ﻤ ﻟ ﻴ ﻠ )‪" ( 5‬‬

‫ﺼل ﺍﷲ ﺘﻌﺎﻟﻰ ﻓﻲ ﻫﺫﻩ ﺍﻵﻴﺎﺕ ﻤﺎ ﻤﻀﻰ ﺫﻜﺭﻩ ﻤﻥ ﺨﺼﺎﺌﺹ ﺍﻟﻤﻌﺭﻓﺔ ﻓﻲ‬ ‫ﻴﻔ ﱢ‬

‫ﺍﻟﺘﺼﻭﺭ ﺍﻟﻘﺭﺁﻨﻲ‪:‬‬

‫‪ :‬ﺇﻨﻪ ﺘﻌﺎﻟﻰ ﻗﺩ ﺠﻤﻊ ﺒﻴﻥ ﺍﻟﻤﻌﺭﻓﺔ ﻭﺍﻷﺨﻼﻕ ‪ ،‬ﺤﻴﺙ ﺘﺘﻡ ﺇﻟﻰ ﺠﺎﻨﺏ ﺘﻌﻠﻴﻡ ﺍﻟﻜﺘﺎﺏ‬

‫ﻭﺍﻟﺤﻜﻤﺔ ‪ ،‬ﺘﺯﻜﻴﺔ ﺍﻟﻨﻔﻭﺱ ‪ ،‬ﻜﻤﺎ ﺃﻥ ﺍﻟﻘﺭﺍﺀﺓ ﺘﻜﻭﻥ ﺒﺎﺴﻡ ﺍﻟﺭﺏ ﺴﺒﺤﺎﻨﻪ ﻭﺘﻌﺎﻟﻰ‪.‬‬

‫ﺃﻱ ﺃﻥ ﺍﻟﻤﻌﺭﻓﺔ ﻫﻨﺎ ﺸﺎﻤﻠﺔ ﻟﻜﻨﻬﺎ ﻟﻴﺴﺕ ﻤﻁﻠﻘﺔ ‪ ،‬ﺒل ﻫﻲ ﻤﻌﺭﻓﺔ ﻤﻨﻀﺒﻁﺔ ﺒﺎﻟﻘﻴﻡ‬

‫ﻭﺍﻷﺨﻼﻕ ﻭﺍﻟﺸﺭﻉ ﻓﻲ ﻨﺘﺎﺌﺠﻬﺎ ﻭﺃﻫﺩﺍﻓﻬﺎ ‪ ،‬ﻭﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺤﻜﻤﺔ ﺃﺤﺩﻫﻤﺎ ﻤﺼﺩﺭ‬

‫ﺍﻟﻤﻌﺭﻓﺔ ﻭﺍﻵﺨﺭ ﻭﺴﻴﻠﺘﻬﺎ‪.‬‬

‫ﻨﻘل ﺍﻟﻘﺭﻁﺒﻲ ﻋﻥ ﺍﻹﻤﺎﻡ ﻤﺎﻟﻙ ﻗﻭﻟﻪ‪ :‬ﺍﻟﻜﺘﺎﺏ‪ :‬ﺍﻟﻘﺭﺁﻥ ‪ ،‬ﻭﺍﻟﺤﻜﻤﺔ ‪ :‬ﺍﻟﻤﻌﺭﻓﺔ‬

‫ﺒﺎﻟﺩﻴﻥ ﻭﺍﻟﻔﻘﻪ ﻓﻲ ﺍﻟﺘﺄﻭﻴل ﻭﺍﻟﻔﻬﻡ ﺍﻟﺫﻱ ﻫﻭ ﺴﺠﻴّﺔ ﻭﻨﻭﺭ ﻤﻥ ﺍﷲ ﺘﻌﺎﻟﻰ‪ .‬ﻭﻨﻘل ﻋﻥ ﻗﺘﺎﺩﺓ‬

‫ﻗﻭﻟﻪ‪ :‬ﺍﻟﺤﻜﻤﺔ‪ :‬ﺍﻟﺴﱡﻨﺔ ﻭﺒﻴﺎﻥ ﺍﻟﺸﺭﺍﺌﻊ‪ .‬ﻭﻗﺎل ﺍﺒﻥ ﻜﺜﻴﺭ‪ :‬ﻴﺯﻜﻴﻬﻡ ‪ ،‬ﺃﻱ ﻴﻁﻬﺭﻫﻡ ﻤﻥ‬

‫ﺍﻟﻔﻠﺴﻔﺔ ﻭﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ ‪1424 /‬ﻫـ‬

‫ﺭﺫﺍﺌل ﺍﻷﺨﻼﻕ ﻭﺩﻨﺱ ﺍﻟﻨﻔﻭﺱ ﻭﺃﻓﻌﺎل ﺍﻟﺠﺎﻫﻠﻴﺔ‪ .‬ﻭﻨﻘل ﻋﻥ ﺍﺒﻥ ﻋﺒﺎﺱ ﻗﻭﻟﻪ‪ :‬ﻴﻁﻬﺭﻫﻡ‬

‫ﻴﻌﻨﻲ ﻁﺎﻋﺔ ﺍﷲ ﻭﺍﻹﺨﻼﺹ)‪.(1‬‬

‫ﻥ ﺍﻟﺘﺼﻭﺭ ﺍﻟﻘﺭﺁﻨﻲ ﻗﺩ ﺠﻤﻊ ﺒﻴﻥ ﺍﻟﺨﹶﻠﻕ ﻭﺍﻟﻤﻌﺭﻓﺔ ﻤﻥ ﺤﻴﺙ ﻭﺤﺩﺓ ﺍﻟﻤﺼﺩﺭ ‪،‬‬ ‫ﻴ‪ :‬ﺇ ّ‬ ‫ﻥ ﺍﷲ ﺘﻌﺎﻟﻰ ﻜﻤﺎ ﺃﻋﻁﻰ ﺍﻹﻨﺴﺎﻥ ﺨﹶﻠﻘﹶﻪ ﻓﻬﻭ ﺍﻟﺫﻱ ﻴﻠﻬﻤﻪ ﺒﺎﻟﻤﻌﺭﻓﺔ ‪ ،‬ﻭﺍﻟﻭﺴﻴﻠﺔ‬ ‫ﺃﻱ ﺃ ّ‬ ‫ﺇﻟﻴﻬﺎ ‪ ،‬ﻟﺫﻟﻙ ﻜﺎﻥ ﺃﻭل ﻤﺎ ﺃﻨﺯل ﻤﻥ ﺍﻟﻘﺭﺁﻥ ﻫﻭ‪ :‬ﺍ ﺭ‬ ‫ﺍﻟﺫﻱ ﺨﺘﻤﻪ ﺒﻘﻭﻟﻪ‪ :‬ﻠ ﺍ‬ ‫ﺍﻟﻠ‬ ‫ﺍ‬

‫ﻤ ﺘﻜ‬

‫ﺭ ﻜ ﻤ‬

‫ﺭ‬

‫ﻟ ﻠﻜ ﺘ ﻜ‬

‫ﻤ ﻟ ﻴﻠ‬

‫ﻴ‬

‫ﺘ ﻠﻤ‬

‫ﺭ‬

‫ﻠ ‪‬‬

‫ﺍﻟ‬

‫‪ . ‬ﻭﻗﺎل ﻓﻲ ﻤﻭﻀﻊ ﺁﺨﺭ‪:‬‬ ‫ﻟﻜ ﺍﻟ ﻤ‬

‫‪" ‬ﺍﻟﻨﺤل ﺁﻴﺔ‪."78 :‬‬

‫ﺭ‬

‫ﺍ‬

‫ﻥ ﺍﷲ ﺘﻌﺎﻟﻰ ﺒﺫﻟﻙ ﻋﻠﻰ‬ ‫ﻭﻫﺫﺍ ﺼﺤﻴﺢ ﺤﺘﻰ ﻓﻲ ﺤﻕ ﺍﻟﺭﺴل "ﻋﻠﻴﻬﻡ ﺍﻟﺴﻼﻡ" ‪ ،‬ﺇﺫ ﻤ ّ‬

‫ﻨﺒﻴﻪ )‪:(‬‬ ‫ﺍﻟﻠ‬

‫ﻠﻴ‬

‫ﻴﻤ‬

‫ﺒﻘﻭﻟﻪ ﺘﻌﺎﻟﻰ‪ :‬ﻟ‬ ‫ﻠﻴ‬

‫ﻴﺘ‬

‫ﺍ‬

‫ﺭ ﺍ‬

‫ﻠﻴ ﺍﻟﻜﺘ‬

‫ﺍﻟﻠ‬

‫‪‬‬ ‫ﻤ ﺍﻟﻠ‬

‫ﻴ ﻜﻴ‬

‫ﻴ ﻠﻤ‬

‫)‪(1‬‬

‫ﺍﻟﺤﻜﻤﺔ‬

‫ﻠﻤ ﻤ ﻟ ﺘﻜ ﺘ ﻠ‬

‫ﻥ ﻋﻠﻰ ﺃﻤﺘﻪ )‪(‬‬ ‫"ﺍﻟﻨﺴﺎﺀ ﺁﻴﺔ‪، "113 :‬ﻜﻤﺎ ﻤ ّ‬

‫ﻠ ﺍﻟﻤ ﻤ ﻴ‬ ‫ﺍﻟﻜﺘ‬

‫ﻜ‬

‫ﺍﻟﺤﻜﻤﺔ‬

‫ﻴ‬

‫ﺭ‬

‫ﻜ ﺍ ﻤ‬

‫ﻤ ﻴ ‪" ‬ﺁل ﻋﻤﺭﺍﻥ ﺁﻴﺔ‪ ."164 :‬ﻭﻋﻠﻰ ﺴﺎﺌﺭ ﺍﻟﺒﺸﺭ ﺒﻘﻭﻟﻪ ﺘﻌﺎﻟﻰ‪:‬‬ ‫ﻟ ﻠﻜ ﺘ ﻜﺭ ‪" ‬ﺍﻟﻨﺤل ﺁﻴﺔ‪."78:‬‬

‫ﻤ‬

‫ﻟ‬

‫ﻴﺘﻠ ﺍ‬

‫ﻟﻜ ﺍﻟ ﻤ‬

‫ﻟ ‪ :‬ﺒﻴﺩ ﺃﻥ ﺍﻟﻤﻌﺭﻓﺔ ﻤﻥ ﺍﷲ ﺘﻌﺎﻟﻰ ‪ ،‬ﻤﺼﺩﺭﹰﺍ ﻭﻭﺴﻴﻠﺔ ‪ ،‬ﺇﻻ ﺃﻨﻪ ﻴﺠﺏ ﺍﺘﺨﺎﺫ ﺍﻷﺴﺒﺎﺏ‬

‫ﻤﻥ ﺠﺎﻨﺏ ﺍﻹﻨﺴﺎﻥ ﻓﻲ ﺘﺤﺼﻴﻠﻬﺎ ﺇﺫ ﻴﻘﻭل ﺍﷲ ﺘﻌﺎﻟﻰ ﻟﻨﺒﻴﻪ )‪ :(‬ﺍ ﺭ ‪ ‬ﺍﻟﺘﻤﺎﺴ ﹰﺎ‬

‫ﻟﻸﺴﺒﺎﺏ ﻭﺘﻌﻠﻴﻤﹰﺎ ﻟﻸﻤﺔ ﻓﻲ ﺍﻟﻭﻗﺕ ﺍﻟﺫﻱ ﻴﻘ ﱢﺭﺭ ﺴﺒﺤﺎﻨﻪ ﺍﺴﺘﺤﺎﻟﺔ ﺍﻤﺘﺜﺎﻟﻪ )‪ (‬ﻟﻬﺫﺍ‬ ‫)‪ (1‬ﺍﻟﻘﺭﻁﺒﻲ ‪ ،‬ﺃﺒﻭ ﻋﺒﺩ ﺍﷲ ﻤﺤﻤﺩ ﺒﻥ ﺃﺤﻤﺩ ﺍﻷﻨﺼﺎﺭﻱ ‪ ،‬ﺍﻟﺠﺎﻤﻊ ﻷﺤﻜـﺎﻡ ﺍﻟﻘـﺭﺁﻥ ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘـﺎﺏ‬ ‫ﺍﻟﻌﺭﺒﻲ " ﺒﻴﺭﻭﺕ ‪1952‬ﻡ " ﻤﺞ‪.131/2‬‬ ‫ ﺍﺒﻥ ﻜﺜﻴﺭ ‪ ،‬ﻋﻤﺎﺩ ﺍﻟﺩﻴﻥ ﺃﺒﻭ ﺍﻟﻔﺩﺍﺀ ﺍﺴﻤﺎﻋﻴل ‪ ،‬ﺘﻔﺴﻴﺭ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻌﻅﻴﻡ ‪ ،‬ﻤﻜﺘﺒﺔ ﺩﺍﺭ ﺍﻟﺴﻼﻡ " ﺒﻴﺭﻭﺕ‬‫‪1992‬ﻡ " ﻤﺞ‪.197/1‬‬ ‫)‪ (1‬ﻴﻨﺒﻐﻲ ﺍﻟﺘﻔﻁﻥ ﺇﻟﻰ ﺃﻥ ﺃﺴﻠﻭﺏ ﻨﻘل ﺍﻟﻤﻌﺭﻓﺔ ﺇﻟﻰ ﺍﻷﻨﺒﻴﺎﺀ ﻭﺍﻟﺭﺴل " ﺍﻟﻭﺤﻲ " ﻤﺨﺘﻠﻑ ﻋﻥ ﺍﻟﻭﺴـﺎﺌل‬ ‫ﺍﻟﻤﻌﺘﺎﺩﺓ ﻟﺘﻠﻘﻲ ﺍﻟﻤﻌﺭﻓﺔ ﻋﻨﺩ ﺴﺎﺌﺭ ﺍﻟﺒﺸﺭ‪.‬‬

‫ﺍﻹﻁﺎﺭ ﺍﻟﻤﻌﺭﻓﻲ ﻟﻠﺴﻨﻥ ﺍﻹﻟﻬﻴﺔ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ‬ ‫ﺍﻷﻤﺭ ﻓﻲ ﺘﻠﻙ ﺍﻟﻠﺤﻅﺔ‪ :‬ﻤ ﻜ‬

‫ﺘﺘﻠ ﻤ‬

‫ﺫﻜﺭ ﺍﻟﻭﺴﺎﺌل ‪،‬ﻜﻘﻭﻟﻪ ﺘﻌﺎﻟﻰ‪ :‬ﺍﻟ‬

‫ﻠ‬

‫ﺍ ﺭﺘ‬

‫ﺩ‪ .‬ﺇﺒﺭﺍﻫﻴﻡ ﺸﻭﻗﺎﺭ‬ ‫ﻠ ﻤ ﻜﺘ‬

‫ﻴﻤﻴ‬

‫ﺘ‬

‫ﺍﻟﻤ ﻠ ‪" ‬ﺍﻟﻌﻨﻜﺒﻭﺕ ﺁﻴﺔ‪ ، "48:‬ﺒل ﺤﺘﻰ ﻓﻲ ﺤﻕ ﺫﺍﺘﻪ ﺍﻟﻌﻠﻴﺔ ﻴَﺭ ُﺩ‬ ‫ﻟ ﻠ ‪ ، ‬ﻜﺎﻨﺕ ﻭﺴﻴﻠﺔ ﺍﻟﺘﻌﻠﻴﻡ ﻫﻲ‬

‫ﺍﻟﻘﻠﻡ ﻤﻊ ﺃﻨﻪ ﺘﻌﺎﻟﻰ ﻗﺎل ﻓﻲ ﻜﺘﺎﺒﻪ‪ :‬ﻤ ﻤﺭ‬ ‫ﻴﻜ ‪" ‬ﻴﺱ ﺁﻴﺔ‪."82:‬‬

‫ﺍ ﺭﺍ‬

‫ﻴ‬

‫ﻟ ﻜ‬

‫ﻴ‬

‫ﻭﺒﻬﺫﺍ ﻴﻌﻠﻤﻨﺎ ﺍﷲ ﺘﻌﺎﻟﻰ ﻁﺭﻴﻘﺘﻴﻥ ﻓﻲ ﻜﻴﻔﻴﺔ ﺘﺼﺭﻓﻪ ﻓﻲ ﺨﻠﻘﻪ‪ :‬ﻁﺭﻴﻘﺔ ﻤﺒﺎﺸﺭﺓ ‪،‬‬

‫ﺃﻱ ﻗﺎﻨﻭﻥ ‪ ‬ﻜ‬

‫ﻴﻜ‬

‫‪ ، ‬ﻭﻁﺭﻴﻘﺔ ﺃﺨﺭﻯ ﻫﻲ ﺍﺘﺨﺎﺫ ﺍﻟﻭﺴﺎﺌل ﻭﺍﻟﻭﺴﺎﺌﻁ ﻟﺤﻜﻤﺔ ﻫﻭ‬

‫ﻴﻌﻠﻤﻬﺎ ﻭﺫﻟﻙ ﻫﻭ ﻗﺎﻨﻭﻥ‪ :‬ﻠ‬

‫ﻟ ﻠ ‪ ‬ﻭ‪‬‬

‫ﻟ‬

‫ﺭﺍ ﻤ‬

‫ﻴ ‪" ‬ﺹ ﺁﻴﺔ‪"71:‬‬

‫ﻭﻫﻭ ﺘﻌﺎﻟﻰ ﺍﻟﻘﺎﺩﺭ ﻋﻠﻰ ﺃﻥ ﻴﺨﻠﻕ ﺒﺸﺭﹰﺍ ﻤﻥ ﻏﻴﺭ ﻤﺎﺩﺓ‪ .‬ﺒل ﻗﺩ ﺠﻌل ﺍﷲ ﺘﻌﺎﻟﻰ ﻟﻌﻨﺼﺭ‬

‫ﺍﻟﺯﻤﻥ ﺩﻭﺭﹰﺍ ﻓﻲ ﻓﻌﻠﻪ ‪ ،‬ﻓﻘﺎل ﺘﻌﺎﻟﻰ‪:‬‬ ‫ﺘﺔ ﻴ‬

‫ﺍ ﺘ‬

‫ﻠ ﺍﻟ ﺭ‬

‫ﺭ ﻜ ﺍﻟﻠ ﺍﻟ‬

‫‪ " ‬ﺍﻷﻋﺭﺍﻑ ﺁﻴﺔ‪."54 :‬‬

‫ﻠ ﺍﻟ ﻤ ﺍ‬

‫ﺍ ﺭ‬

‫ﻭﺍﻟﻤﻨﻬﺞ ﺍﻷﻤﺜل ﻟﻠﻌﺒﺩ ﻓﻲ ﺍﻟﺘﻌﺎﻤل ﻤﻊ ﻫﺎﺘﻴﻥ ﺍﻟﻁﺭﻴﻘﺘﻴﻥ ﻫﻭ ﺃﻥ ﻻ ﻴﺨﻠﻁ ﺒﻴﻨﻬﻤﺎ‬

‫ﻓﻲ ﺤﻕ ﺍﷲ ﺘﻌﺎﻟﻰ ‪ ،‬ﺒﺄﻥ ﻴﺠﻌل ﻗﺎﻨﻭﻥ ‪ ‬ﻜ‬ ‫ﻠ‬

‫ﻴﻜ‬

‫‪ ‬ﻓﻲ ﻤﻭﻀﻊ ﺍﻟﻘﺎﻨﻭﻥ ﺍﻵﺨﺭ‪‬‬

‫ﻟ ﻠ ‪ ، ‬ﺒﺩﻋﻭﻯ ﺃﻥ ﺍﷲ ﻗﺎﺩﺭ ﻋﻠﻰ ﺫﻟﻙ ‪ ،‬ﻷﻨﻪ ﺘﻌﺎﻟﻰ ﻫﻭ ﺍﻟﺫﻱ ﺃﺭﺍﺩ ﺃﻥ ﻴﻔﻬﻤﻨﺎ‬

‫ﺍﻟﻁﺭﻴﻘﺘﻴﻥ ‪ ،‬ﻭﺇﻻ ﻟﻜﻔﻰ ﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ‪:‬‬

‫ﺍﻟﻠ‬

‫ﻠ ﻜ‬

‫ﻴﺭ‪" ‬ﺍﻟﺒﻘﺭﺓ ﺁﻴﺔ‪"20 :‬‬

‫ﻭﺃﻤﺜﺎﻟﻪ‪.‬ﻜﻤﺎ ﺃﻥ ﺍﻟﺨﻠﻁ ﺒﻴﻥ ﺍﻷﻤﻭﺭ ﺍﻟﻤﺘﻤﺎﻴﺯﺓ ﻴﻔﻀﻲ ﺇﻟﻰ ﺴﻭﺀ ﻓﻬﻡ ﻟﻠﺤﻘﺎﺌﻕ ﺍﻟﻤﻌﺭﻓﻴﺔ‬

‫"ﻜﻤﺎ ﺴﻴﺄﺘﻲ ﺘﻔﺼﻴﻠﻪ"‪.‬‬

‫ﻭﺃﻤﺎ ﺍﻟﻌﺒﺩ ﻓﻲ ﺤﻕ ﻨﻔﺴﻪ ﻓﺈﻨﻪ ﻻﺒﺩ ﻤﻥ ﺍﻟﺠﻤﻊ ﺒﻴﻥ ﺍﻟﻁﺭﻴﻘﺘﻴﻥ ﻓﻲ ﺍﻟﻌﻤل)‪ ،(1‬ﺒﺄﻥ‬

‫ﻴﺄﺨﺫ ﺒﺎﻷﺴﺒﺎﺏ ﺜﻡ ﻴﺘﻭﻜل‪ .‬ﺃﻱ ﻴﺠﻤﻊ ﺒﻴﻥ ﻤﺎ ﻴﺭﺍﻩ ﻓﻲ ﺍﻟﺸﺎﻫﺩ ﻤﻥ ﻭﺴﺎﺌل ﻭﺃﺩﻭﺍﺕ‬ ‫)‪ (1‬ﻗﺎل ﺍﻟﻌﻼﻤﺔ ﺒﺩﻴﻊ ﺍﻟﺯﻤﺎﻥ ﺴﻌﻴﺩ ﺍﻟﻨﻭﺭﺴﻲ "ﺕ‪1960-‬ﻡ " ‪ ،‬ﻭﻫﻭ ﻴﺒﻴّﻥ ﻀـﺭﻭﺭﺓ ﺍﻟﺘﻭﻓﻴـﻕ ﺒـﻴﻥ‬ ‫ﺍﻹﻋﺘﻘﺎﺩ ﻭﺍﻷﺨﺫ ﺒﺎﻷﺴﺒﺎﺏ‪ ” :‬ﻭﺍﻋﻠﻡ ﺃﻥ ﻟﻜل ﻤﻥ ﻫﺎﺘﻴﻥ ﺍﻟﺩﺍﺌﺭﺘﻴﻥ ﻤﻘﺎﻤﹰﺎ ﻤﻌﻴﻨﹰﺎ ﻭﺃﺤﻜﺎﻤﹰﺎ ﻤﺨﺼﻭﺼﺔ‪،‬‬ ‫ﻓﻼﺒﺩ ﺃﻥ ﻴﻌﻁﻰ ﻜل ﺤﻘﻪ‪ .‬ﻓﻤﻥ ﻨﻅﺭ ﻓﻲ ﻤﻘﺎﻡ ﺩﺍﺌﺭﺓ ﺍﻷﺴﺒﺎﺏ ﺒﻁﺒﻴﻌﺘﻪ ﻭﻭﻫﻤﻪ ﻭﺨﻴﺎﻟـﻪ ﻭﻤﻘـﺎﻴﻴﺱ‬ ‫ﺍﻷﺴﺒﺎﺏ ﺇﻟﻰ ﺩﺍﺌﺭﺓ ﺍﻻﻋﺘﻘﺎﺩ ﺍﻀﻁﺭ ﺇﻟﻰ ﺍﻻﻋﺘﺯﺍل – ﻴﻘﺼﺩ ” ﺍﻟﺤﺘﻤﻴﺔ ” ﺃﻱ ﺘﻌﻁﻴل ﻗﺩﺭﺓ ﺍﷲ ﺘﻌﺎﻟﻰ‬ ‫ﻓﻲ ﺘﻠﻙ ﺍﻷﺴﺒﺎﺏ ‪ ، -‬ﻭﻤﻥ ﻨﻅﺭ ﻤﻥ ﻤﻘﺎﻡ ﺍﻻﻋﺘﻘﺎﺩ ﻭﻤﻘﺎﻴﻴﺴﻪ ﻭﺒﺭﻭﺤﻪ ﻭﻭﺠﺩﺍﻨﻪ ﺇﻟﻰ ﺩﺍﺌﺭﺓ ﺍﻷﺴﺒﺎﺏ‬

‫ﺍﻟﻔﻠﺴﻔﺔ ﻭﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ ‪1424 /‬ﻫـ‬

‫ﻟﺤﺼﻭل ﺍﻟﻨﺘﺎﺌﺞ ﻭﺘﺤﻘﻴﻕ ﺍﻷﻏﺭﺍﺽ ‪ ،‬ﻭﻴﺭﻓﻊ ﺍﻷﻤﺭ ﺇﻟﻰ ﺍﻟﺨﺎﻟﻕ ﺴﺒﺤﺎﻨﻪ ﻓﻴﻤﺎ ﻏﺎﺏ ﻋﻨﻪ‬ ‫ﻤﻥ ﺤﻘﺎﺌﻕ ‪ ،‬ﻭﺫﻟﻙ ﻫﻭ ﻤﺎ ﺃﻤﺭ ﺍﷲ ﺒﻪ ﻋﺒﺎﺩﻩ ‪ ،‬ﺍﺒﺘﻌﺎﺩﹰﺍ ﻋﻥ ﻁﺭﻓﻲ ﺍﻟﻨﻘﻴﺽ ﺇﻓﺭﺍﻁﹰﺎ ﺃﻭ‬ ‫ﺘﻔﺭﻴﻁ ﹰﺎ‪ .‬ﻭﻫﺫﺍ ﻫﻭ ﺍﻟﻤﻨﻬﺞ ﺍﻷﻤﺜل ﻓﻲ ﺍﻟﺘﻌﺎﻤل ﻤﻊ ﺍﻟﺴﱡﻨﻥ ﺍﻹﻟﻬﻴﺔ‪.‬‬

‫ﻰ ﺠﺩﻴﺩﹰﺍ ﻓﻲ ﺍﻟﺭﺴﺎﻟﺔ ﺍﻟﺨﺎﺘﻤﺔ ‪،‬‬ ‫ﻥ ﺍﻷﺴﻠﻭﺏ ﺍﻟﻤﻌﺭﻓﻲ ﻗﺩ ﺍﺘﺨﺫ ﻤﻨﺤ ً‬ ‫ﻭﺒﻬﺫﺍ ﻴﺘﺒﻴّﻥ ﺃ ّ‬

‫ﻥ ﺍﻹﻨﺴﺎﻥ ﻜﺎﻥ ﻓﻲ ﻀﻼل ﻋﻥ ﺍﻟﻬﺩﻑ ‪ ،‬ﻭﻓﻲ‬ ‫ﺸﻤل ﺍﻟﻤﻭﻀﻭﻉ ﻭﺍﻟﻤﻨﻬﺞ ‪ ،‬ﻜﻤﺎ ﻴﺘﺒﻴﻥ ﺃ ّ‬

‫ﺠﻬل ﻋﻥ ﻜﺜﻴﺭ ﻤﻥ ﺍﻟﺤﻘﺎﺌﻕ ﺍﻟﻌﻠﻤﻴﺔ ﺤﺘﻰ ﺃﻨﻘﺫﻩ ﺍﷲ ﻤﻥ ﺫﻟﻙ ﻭﺃﻜﺭﻤﻪ ﺒﻤﻌﺭﻓﺔ ﻨﻔﺴﻪ‬

‫ﻭﺒﻴّﻥ ﻟﻪ ﺍﻟﻔﺭﻕ ﺒﻴﻥ ﺍﻟﺨﺎﻟﻕ ﻭﺍﻟﺨﻼﺌﻕ ﻭﻤﻨﺤﻪ ﺍﻹﻴﻤﺎﻥ ﺒﻪ ﺘﻌﺎﻟﻰ ﺍﺴﺘﺠﺎﺒﺔ ﻟﺩﻋﺎﺀ ﺇﺒﺭﺍﻫﻴﻡ‬

‫‪ :‬ﻜﻤ ﺭ ﻠ‬ ‫ﺍﻟ‬

‫ﻴﻜ ﺭ‬

‫ﺍﻟﺤﻜﻤﺔ ﻴ ﻠﻤﻜ ﻤ ﻟ ﺘﻜ‬

‫ﺍﻟﺤﻜﻤﺔ‬

‫ﺍ ﻤﻴﻴ‬

‫ﻜ ﺍﻤ‬

‫ﺭ‬

‫ﻤ ﻜ ﻴﺘﻠ‬

‫ﻠﻴﻜ‬

‫ﻴﺘ‬

‫ﻴ ﻜﻴﻜ‬

‫ﻠﻴ‬

‫ﻴﺘ‬

‫ﻴ ﻜﻴ‬

‫ﻴ ﻠﻤﻜ ﺍﻟﻜﺘ‬

‫ﺍ ﺘ ﻠﻤ ‪" ‬ﺍﻟﺒﻘﺭﺓ ﺁﻴﺔ‪ "151:‬ﻭﻓﻲ ﺴﻭﺭﺓ ﺍﻟﺠﻤﻌﺔ‪:‬‬ ‫ﻟ‬

‫ﻤ‬

‫ﻴﺘﻠ‬

‫ﻴ ﻠﻤ‬

‫ﺍﻟﻜﺘ‬

‫ﻤ ﻴ ‪ ."2" ‬ﻓﺎﻟﻨﺒــﻲ )‪ (‬ﻜﺎﻥ ﺴﺒﺒﹰﺎ ﻓﻲ‬

‫ﻨﺸﺭ ﺍﻟﻤﻌﺭﻓﺔ ﺍﻟﺤﻘﺔ ﺒﻴﻥ ﺍﻷﻤﻴﻴﻥ ﻭﻫﻡ ﺴﺒﺏ ﻓﻲ ﻨﻘﻠﻬﺎ ﺇﻟﻰ ﺴﺎﺌﺭ ﺍﻟﺒﺸﺭ ‪ ،‬ﻭﺍﻟﺒﻴﺎﻥ‬

‫ﺍﻟﻤﻌﺭﻓﻲ ﻫﻨﺎ ﺸﻤل ﺃﺼﻭل ﺍﻟﻤﻌﺭﻓﺔ ﻜﻠﻬﺎ ﻭﻟﻡ ﻴﻨﺤﺼﺭ ﻓﻲ ﺠﺎﻨﺏ ﻤﻌﻴﻥ‪ ،‬ﻭﻫﺫﺍ ﻴﻨﻘﻠﻨﺎ‬

‫ﺇﻟﻰ‪:‬‬ ‫ﺍﻟﻤ‬

‫ﺍﻟ‬

‫‪ :‬ﻭﻫﻭ ﻭﻀﻊ ﺍﻟﻤﻨﻬﺞ ﺍﻟﻘﻭﻴﻡ ﻟﻺﻨﺴﺎﻨﻴﺔ ‪ ،‬ﻭﺫﻟﻙ ﺒﺒﻴﺎﻥ ﺍﻟﺴﱡﻨﻥ ﺍﻟﻜﻭﻨﻴﺔ‬

‫ﻭﺍﻟﺸﺭﻋﻴﺔ ﻭﻗﻭﺍﻋﺩ ﺍﻷﺨﻼﻕ ﺍﻟﺘﻲ ﺒﻬﺎ ﻴﺘﻡ ﺘﻬﺫﻴﺏ ﺍﻟﺴﻠﻭﻙ ﺍﻹﻨﺴﺎﻨﻲ ﻓﻲ‬

‫ﺍﻟﺤﻴﺎﺓ ‪ ،‬ﻜﺘﻤﻴﻴﺯ ﺍﻟﻤﺄﻤﻭﺭ ﻋﻥ ﺍﻟﻤﺤﻅﻭﺭ ‪ ،‬ﻭﺍﻟﺼﺎﻟﺢ ﻋﻥ ﺍﻟﻁﺎﻟﺢ ﻓﻲ‬

‫ﺍﻷﻋﻤﺎل ‪ ،‬ﻭﺘﻤﻴﻴﺯ ﺍﻟﺼﺩﻕ ﻋﻥ ﺍﻟﻜﺫﺏ ﻓﻲ ﺍﻟﻤﻘﺎل ‪ ،‬ﻭﺍﻟﻤﻌﺭﻭﻑ ﻋﻥ‬

‫ﺍﻟﻤﻨﻜﺭ ﻓﻲ ﺍﻷﺨﻼﻕ‪ .‬ﻭﻜﺫﻟﻙ ﺒﻴﺎﻥ ﺃﺼﻭل ﺍﻟﻤﻌﺭﻓﺔ ﺍﻟﺘﻲ ﺘﺴﺎﻋﺩ ﺍﻹﻨﺴﺎﻥ‬

‫ﻼ ﺘﹶﻨﺒﻴﻠﻴﹰﺎ – ﻴﻘﺼﺩ ﺍﻟﺠﺒﺭﻴﺔ ‪ -‬ﻭﺘﻤﺭﺩﹰﺍ ﻓﻲ ﻤﻘﺎﺒﻠﺔ ﺍﻟﻤﺸﻴﺌﺔ ﺍﻟﻨﻅﺎﻤﻴﺔ " ﺜﻡ ﺃﻀﺎﻑ " ﻟﻜﻥ ﻴﻠﺯﻡ‬ ‫ﺃﻨﺘﺞ ﺘﻭﻜ ﹰ‬ ‫ﻋﻠﻰ ﺍﻟﻌﺒﺩ ﻭﻫﻭ ﻓﻲ ﺩﺍﺌﺭﺓ ﺍﻷﺴﺒﺎﺏ ﺃﻥ ﻻ ﻴﻬﻤل ﺍﻷﺴﺒﺎﺏ ﺒﺎﻟﻤﺭﺓ ﻟﺌﻼ ﻴﻜﻭﻥ ﻤﺘﻤـﺭﺩﹰﺍ ﻓـﻲ ﻤﻘﺎﺒﻠـﺔ‬ ‫ﺍﻟﻨﻅﺎﻡ ﺍﻟﻤﻭﺩﻉ ﺒﺤﻜﻤﺘﻪ ﻭﻤﺸﻴﺌﺘﻪ ﺘﻌﺎﻟﻰ ‪ ،‬ﻷﻥ ﺍﻟﺘﻭﻜل ﻓﻲ ﺘﻠﻙ ﺍﻟﺩﺍﺌﺭﺓ ﻋﻁﺎﻟـﺔ "‪ .‬ﺭﺍﺠـﻊ ﻜﺘﺎﺒـﻪ‪:‬‬ ‫ﺇﺸﺎﺭﺍﺕ ﺍﻹﻋﺠﺎﺯ ﻓﻲ ﻤﻅﺎﻥ ﺍﻹﻴﺠﺎﺯ ‪ ،‬ﻁ‪ ،2‬ﻁﺒﻊ ﺸﺭﻜﺔ ﺴﻭﺯﻟﺭ ﺍﻟﻘﺎﻫﺭﺓ ‪1994‬ﻡ ‪،‬ﺹ‪.29/28‬‬

‫ﺩ‪ .‬ﺇﺒﺭﺍﻫﻴﻡ ﺸﻭﻗﺎﺭ‬

‫ﺍﻹﻁﺎﺭ ﺍﻟﻤﻌﺭﻓﻲ ﻟﻠﺴﻨﻥ ﺍﻹﻟﻬﻴﺔ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ‬

‫ﻓﻲ ﺘﺤﺴﻴﻥ ﺃﺩﺍﺀ ﻤﻬﻤﺘﻪ ﻓﻲ ﺍﻟﺤﻴﺎﺓ ‪ ،‬ﺒﺘﺴﺨﻴﺭ ﺍﻷﺸﻴﺎﺀ ﻟﻤﺼﻠﺤﺘﻪ ﻓﻲ‬ ‫ﻤﺨﺘﻠﻑ ﺍﻟﻤﺠﺎﻻﺕ ‪ ،‬ﻟﺘﻜﻭﻥ ﻭﺴﻴﻠﺔ ﺇﻟﻰ ﻤﻌﺭﻓﺔ ﺍﻟﺨﺎﻟﻕ ﺴﺒﺤﺎﻨﻪ ﻭﺘﻌﺎﻟﻰ‪.‬‬

‫ﻭﻫﺫﻩ ﺍﻟﺼﻭﺭﺓ ﻤﻥ ﺍﻟﺒﻴﺎﻥ ﺘﺘﻔﺭﻉ ﺇﻟﻰ ﻨﻭﻋﻴﻥ‪ :‬ﻨﻭﻉ ﻴﺘﻌﻠﻕ ﺒﺘﻬﺫﻴﺏ ﺍﻟﺴﻠﻭﻙ‬

‫ﺍﻹﻨﺴﺎﻨﻲ ﻭﺘﺯﻜﻴﺘﻪ ‪ ،‬ﻭﻫﻲ ﻗﻭﺍﻋﺩ ﺍﻷﺨﻼﻕ ﺒﻤﻔﻬﻭﻤﻬﺎ ﺍﻟﻌﺎﻡ ﺍﻟﺸﺎﻤل ﻟﻺﻴﻤﺎﻥ ﻭﺍﻟﻘﻴﻡ ‪،‬‬

‫ﻭﻫﻨﺎ ﺤﺭﻴﺔ ﺍﻹﻨﺴﺎﻥ ﻭﺇﺭﺍﺩﺘﻪ ﻭﻗﺩﺭﺘﻪ ﻋﻨﺎﺼﺭ ﻤﻬﻤﺔ ﻓﻴﻪ ‪ ،‬ﻨﻅﺭﹰﺍ ﻟﺘﺭﺘﺏ ﺍﻟﺠﺯﺍﺀ‬ ‫ﻭﺍﻟﺤﺴﺎﺏ ﻋﻠﻰ ﺍﻟﺒﻴﺎﻥ ‪ ،‬ﻭﻟﻴﺘﺤﻘﻕ ﺍﻟﻜﺴﺏ ﺍﻟﻁﻭﻋﻲ ﻟﻺﻨﺴﺎﻥ ‪ ،‬ﻜﻤﺎ ﻗﺎل ﺘﻌﺎﻟﻰ‪:‬‬ ‫ﻜﺭﺍ‬

‫ﺘ ﻴ ﺍﻟﺭ‬

‫ﺍﻟ ﻴ‬

‫ﺭ‬

‫ﻜ ﻤ ﻴ ﺤﺘ‬

‫ﻤ ﺍﻟ‬

‫‪" ‬ﺍﻟﺒﻘﺭﺓ ﺁﻴﺔ‪، "256 :‬ﻭﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ‪ :‬ﻤ‬

‫‪ " ‬ﺍﻹﺴﺭﺍﺀ ﺁﻴﺔ‪."15:‬‬

‫ﻭﻨﻭﻉ ﺁﺨﺭ ﻤﻥ ﺍﻟﺒﻴﺎﻥ ﻴﺘﻌﻠﻕ ﺒﺎﻟﺴﻨﻥ ﺍﻟﻜﻭﻨﻴﺔ ﺃﻱ ﺒﻘﻭﺍﻋﺩ ﺍﻟﻤﻌﺭﻓﺔ ﻭﺃﺼﻭل ﺍﻟﺒﺤﺙ‬

‫ﺍﻟﻌﻠﻤﻲ ﻋﻠﻰ ﻤﺴﺘﻭﻯ ﺍﻟﻜﻠﻴﺎﺕ ﻭﺍﻟﻘﻭﺍﻋﺩ ‪،‬ﻜﻤﺎ ﻓﻲ ﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ‪ :‬ﻤ ﻜ‬ ‫ﻜﺘ‬

‫ﻴ ﻟ ﻠﻜ ﺘ ﻜﺭ ( ‪" ‬ﺍﻟﺫﺍﺭﻴﺎﺕ ﺁﻴﺔ ‪ "49:‬ﻭﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ‪:‬‬

‫ﻟ‬

‫ﺘ ﻠﻤ‬

‫ﺍ ﻟ‬

‫‪ "‬ﺍﻷﻨﺒﻴﺎﺀ ﺁﻴﺔ ‪ "7:‬ﻭﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ‪ :‬ﻟ‬

‫‪" ‬ﻴﻭﺴﻑ ﺁﻴﺔ‪ ،"111:‬ﻭﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ‪ :‬ﻜ‬

‫"ﺍﻟﻘﺼﺹ ﺁﻴﺔ‪ ."88:‬ﻭﻗﻭﻟﻪ ﺘﻌﺎﻟـﻰ‪ :‬‬ ‫"ﺍﻷﻨﺒﻴﺎﺀ ﺁﻴﺔ‪."30:‬‬

‫ﻠ ﻤ ﺍﻟﻤ‬

‫ﻜ‬

‫ﻟ ﺍ‬

‫ﺤ‬

‫ﻟ‬

‫ﺍﻟ ﻜﺭ‬

‫ﻠ‬

‫ﺭ‬ ‫‪‬‬

‫ﻴ ﻤ‬

‫‪‬‬

‫ﻓﻬﺫﻩ ﻨﻤﺎﺫﺝ ﻷﺼﻭل ﻤﻌﺭﻓﻴﺔ ﺒﻴّﻨﻬﺎ ﺍﷲ ﺘﻌﺎﻟﻰ ﻟﻠﺒﺸﺭﻴﺔ ﻤﺒﺎﺸﺭﺓ ‪ ،‬ﺇﻟﻰ ﺠﺎﻨﺏ‬

‫ﺘﻌﺭﻴﻔﻬﺎ ﺒﺎﻟﺨﺎﻟﻕ ﻭﺸﺭﺍﺌﻌﻪ ‪ ،‬ﻟﺘﻜﻭﻥ ﺴﻨﻨﹰﺎ ﺘﻬﺩﻱ ﺍﻟﻨﺎﺱ ﺇﻟﻰ ﺍﷲ ﺘﻌﺎﻟﻰ ﻓﻲ ﻤﺨﺘﻠﻑ‬ ‫ﻤﺠﺎﻻﺕ ﺍﻟﺤﻴﺎﺓ‪ .‬ﻭﻟﻴﺱ ﻹﺭﺍﺩﺓ ﺍﻹﻨﺴﺎﻥ ﻫﻨﺎ ﺩﻭﺭ ﻓﻲ ﻭﻀﻊ ﻫﺫﻩ ﺍﻟﺴﱡﻨﻥ ﺃﻭ ﺍﻟﺴﻴﻁﺭﺓ‬

‫ﻋﻠﻴﻬﺎ ‪ ،‬ﺇﻻ ﻤﻥ ﺤﻴﺙ ﺍﻟﺒﺤﺙ ﻋﻥ ﻤﻘﺘﻀﻴﺎﺘﻬﺎ ﻭﻤﻌﺭﻓﺔ ﺃﺤﻭﺍﻟﻬﺎ ﻭﺸﺭﻭﻁﻬﺎ ‪ ،‬ﺜﻡ ﺘﻭﻅﻔﻴﻬﺎ‬

‫ﻟﻤﺼﻠﺤﺘﻪ ﻟﻴﺯﺩﺍﺩ ﻋﻠﻤﹰﺎ ﻭﻜﺴﺒﹰﺎ‪.‬‬ ‫ﻴﺘ‬

‫ﻭﺠﺎﺀﺕ ﺍﻹﺸﺎﺭﺓ ﺇﻟﻰ ﻫﺫﻴﻥ ﺍﻟﻨﻭﻋﻴﻥ ﻤﻥ ﺍﻟﺒﻴﺎﻥ ﻓﻲ ﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ‪ :‬ﻴﺘﻠ ﺍ ﻠﻴ‬ ‫ﻴ ﻜﻴ‬

‫ﻴ ﻠﻤ‬

‫ﺍﻟﻜﺘ‬

‫ﺍﻟﺤﻜﻤﺔ ‪ ، ‬ﻜﻤﺎ ﻭﺭﺩﺕ ﻤﺭﺍﺭﹰﺍ ﻓﻲ ﺍﻟﻘﺭﺁﻥ‪.‬‬

‫ﺍﻟﻔﻠﺴﻔﺔ ﻭﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ ‪1424 /‬ﻫـ‬

‫ﻭﻫﺫﻩ ﺍﻵﻴﺎﺕ ﺩﻟﻴل ﻋﻠﻰ ﺨﺎﺼﻴﺘﻴﻥ ﻴﺘﻤﻴﺯ ﺒﻬﻤﺎ ﺍﻟﺘﺼﻭﺭ ﺍﻟﻘﺭﺁﻨﻲ ﻟﻠﻤﻌﺭﻓﺔ ﻜﻤﺎ‬

‫ﺴﺒﻕ ﺫﻜﺭﻩ‪ :‬ﺍﻟﺠﻤﻊ ﺒﻴﻥ ﺍﻟﻨﻘل ﻭﺍﻟﻌﻘل ﻤﻥ ﻨﺎﺤﻴﺔ ‪ ‬ﺍﻟﻜﺘ‬ ‫ﻭﺍﻷﺨﻼﻕ ﻤﻥ ﻨﺎﺤﻴﺔ ﺃﺨﺭﻯ‪ ‬ﻴ ﻜﻴ‬

‫ﺍﻟﺤﻜﻤﺔ ‪ ، ‬ﻭﺒﻴﻥ ﺍﻟﻤﻌﺭﻓﺔ‬

‫ﻴ ﻠﻤ ‪ .‬ﻜﻤﺎ ﺃﻨﻬﺎ ﺘﺭﺸﺩ ﺇﻟﻰ ﺃﻫﺩﺍﻑ ﺍﻟﻌﻠﻡ‬

‫ﻓﻲ ﺍﻹﺴﻼﻡ ﻭﺃﻏﺭﺍﻀﻪ ﻭﻫﻲ‪ :‬ﻤﻌﺭﻓﺔ ﺍﻟﻨﻔﺱ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻤﻥ ﺃﺠل ﺘﻁﻬﻴﺭﻫﺎ ﻭﺘﺭﻗﻴﺘﻬﺎ ﻨﺤﻭ‬ ‫ﺒﺎﺭﻴﻬﺎ ‪ ،‬ﺭﻭﺤﻴﹰﺎ ﻭﻤﺎﺩﻴﹰﺎ ‪ ،‬ﻭﺍﻜﺘﺸﺎﻑ ﺍﻟﻁﺒﻴﻌﺔ ﻭﻗﻭﺍﻨﻴﻨﻬﺎ ﻤﻥ ﺃﺠل ﺍﺴﺘﻐﻼﻟﻬﺎ ﺍﻷﻤﺜل‬

‫ﻟﻤﺼﻠﺤﺔ ﺍﻹﻨﺴﺎﻥ‪.‬‬

‫ﺍ ﻟ ﻴﺔ ﻟﻤ ﺭ ﺔ ﺍﻟﻤ‬

‫‪-4‬ﻜﻴ ﻴﺔ ﺘ ﻠ ﺍﻟ‬

‫ﺭ‬

‫ﻭﻟﻤﺎ ﻜﺎﻨﺕ ﺍﻟﺴﱡﻨﻥ ﻫﻲ ﻓﻌل ﺍﷲ ﺘﻌﺎﻟﻰ ﻓﻲ ﺨﻠﻘﻪ ﺍﻟﺫﻱ ﻴﻨﺒﻐﻲ ﻤﻌﺭﻓﺘﻬﺎ ﻤﻥ ﺨﻼل‬

‫ﺍﻟﺼﻭﺭﺓ ﺍﻷﻭﻟﻰ ﻤﻥ ﺍﻟﺒﻴﺎﻥ ‪ ،‬ﻓﺈﻨﻬﺎ ﺘﺘﻌﻠﻕ ﺒﺎﻟﺼﻭﺭﺓ ﺍﻟﺜﺎﻨﻴﺔ ﺒﻨﻭﻋﻴﻬﺎ ‪ ،‬ﺍﻟﻜﻭﻨﻲ‬

‫ﻭﺍﻟﺸﺭﻋﻲ‪ .‬ﻓﺘﺘﻌﻠﻕ ﺒﺎﻟﻨﻭﻉ ﺍﻷﻭل "ﺍﻟﺸﺭﻋﻲ" ﻤﻥ ﺨﻼل ﺇﺭﺍﺩﺓ ﺍﻹﻨﺴﺎﻥ ﻨﻔﺴﻪ ‪ ،‬ﻓﻴﻅﻬﺭ‬

‫ﺇﻁﺭﺍﺩﻫﺎ ﺒﻁﺭﻴﻘﺔ ﻤﻁﺎﺒﻘﺔ ﻟﻁﺒﻴﻌﺔ ﺍﻟﻨﻔﺱ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻭﻤﺭﻭﻨﺘﻬﺎ ﻭﺫﺒﺫﺒﺘﻬﺎ ‪ ،‬ﻜﻤﺎ ﻋﺒّﺭ ﻋﻨﻬﺎ‬

‫ﻓﻲ ﺍﻟﺘﻨﺎﺴﺏ ﺒﻴﻥ ﺍﻟﻤﺨﺎﻟﻔﺎﺕ ﻭﺍﻟﻤﻌﺎﺼﻲ ﻭﻨﺘﺎﺌﺠﻬﺎ ﻗﻭﻟﹸ ُﻪ ﺘﻌﺎﻟﻰ‪ :‬ﻟ‬ ‫ﻜﺭ ﺍ‬

‫ﻤ‬

‫ﻜﻟ‬ ‫ﻠﻴ‬

‫ﺭ‬

‫ﻠ‬

‫ﻟ‬

‫ﻠ‬

‫ﻤ‬

‫‪" ‬ﺍﻟﻤﻨﺎﻓﻘﻭﻥ ﺁﻴﺔ‪ "3:‬ﻭﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ‪:‬‬

‫ﻴ‬

‫ﻤ ﻜ ﺍ ﻟﻴ ﻤ ﺍ ﻤ ﻜ‬

‫ﻟﻴ‬

‫ﺍﻟﻤ ﺘ ﻴ ‪ "‬ﻴﻭﻨﺱ ﺁﻴﺔ‪"74 :‬‬

‫ﻭﻓﻲ ﺴﻨﻥ ﺍﻟﻁﺎﻋﺎﺕ ﻗﺎل ﺘﻌﺎﻟﻰ‪ :‬ﻟ‬

‫ﺭﻜ‬

‫ﻤ‬

‫ﺍﻟ ﻤ‬

‫ﺍ ﺭ‬

‫‪‬‬

‫)‪(1‬‬

‫ﺍﻟ ﺭ‬

‫ﻤ ﺍ‬

‫ﺍ‬

‫ﻤ‬

‫ﻤ ﺍ ﺍﺘ ﺍ ﻟ ﺘﺤ‬

‫"ﺍﻷﻋﺭﺍﻑ ﺁﻴﺔ‪ ." 96:‬ﻭﻓﻲ ﺴﻨﻥ ﺍﻟﺘﻐﻴﻴﺭ‬

‫)‪ (1‬ﻗﺎل ﺍﺒﻥ ﻗﻴﻡ ﺍﻟﺠﻭﺯﻴﺔ ﻓﻲ ﻤﻀﻤﻭﻥ ﻫﺫﻩ ﺍﻟﺴﱡﻨﺔ ﻭﻫﻭ ﻴﺘﺤﺩﺙ ﻋﻥ ﺍﻵﺜﺎﺭ ﺍﻟﻌﺎﺠﻠﺔ ﻟﻠﻤﻌﺎﺼﻲ‪ ":‬ﻤﻨﻬـﺎ‬ ‫ﺤﺭﻤﺎﻥ ﺍﻟﺭﺯﻕ ‪ ،..‬ﻭﻜﻤﺎ ﺃﻥ ﺘﻘﻭﻱ ﺍﷲ ﻤﺠﻠﺒﺔ ﻟﻠﺭﺯﻕ ‪ ،‬ﻓﺘﺭﻙ ﺍﻟﺘﻘﻭﻯ ﻤﺠﻠﺒﺔ ﻟﻠﻔﻘﺭ ‪ ،‬ﻓﻤﺎ ﺍﺴـﺘﺠﻠﺏ‬ ‫ﺭﺯﻕ ﺒﻤﺜل ﺘﺭﻙ ﺍﻟﻤﻌﺎﺼﻲ‪ .‬ﻭﻤﻨﻬﺎ ﺘﻌﺴﻴﺭ ﺃﻤﻭﺭﻩ ﻋﻠﻴﻪ ‪ ،‬ﻓﻼ ﻴﺘﻭﺠﻪ ﻷﻤﺭ ﺇﻻ ﻴﺠﺩﻩ ﻤﻐﻠﻘﹰﺎ ﺩﻭﻨـﻪ ﺃﻭ‬ ‫ﻤﺘﻌﺴﺭﹰﺍ ﻋﻠﻴﻪ ‪ ،‬ﻭﻫﺫﺍ ﻜﻤﺎ ﺃﻥ ﻤﻥ ﺍﺘﻘﻰ ﺍﷲ ﺠﻌل ﻟﻪ ﻤﻥ ﺃﻤﺭﻩ ﻴﺴﺭﹰﺍ ‪ ،‬ﻓﻤﻥ ﻋﻁل ﺍﻟﺘﻘﻭﻯ ﺠﻌل ﻟـﻪ‬ ‫ﻤﻥ ﺃﻤﺭﻩ ﻋﺴﺭﹰﺍ ‪ ،‬ﻭﻴﺎ ﷲ ﺍﻟﻌﺠﺏ ! ﻜﻴﻑ ﻴﺠﺩ ﺍﻟﻌﺒﺩ ﺃﺒﻭﺍﺏ ﺍﻟﺨﻴﺭ ﻭﺍﻟﻤﺼﺎﻟﺢ ﻤﺴﺩﻭﺩﺓ ﻋﻨﻪ ﻭﻁﺭﻗﻬﺎ‬ ‫ﻤﻌﺴﺭﺓ ﻋﻠﻴﻪ ﻭﻫﻭ ﻻ ﻴﻌﻠﻡ ﻤﻥ ﺃﻴﻥ ﺃﺘﻰ ؟ "‪.‬ﺸﻤﺱ ﺍﻟﺩﻴﻥ ﻤﺤﻤﺩ ﺒﻥ ﺃﺒـﻲ ﺒﻜـﺭ ” ‪751-691‬ﻫ "‪،‬‬ ‫ﺍﻟﺠﻭﺍﺏ ﺍﻟﻜﺎﻓﻲ ﻟﻤﻥ ﺴﺄل ﻋﻥ ﺍﻟﺩﻭﺍﺀ ﺍﻟﺸﺎﻓﻲ‪ ،‬ﻁ‪ ، 1‬ﺩﺍﺭ ﺍﻟﻜﺘـﺏ ﺍﻟﻌﻠﻤﻴـﺔ ‪ ،‬ﺒﻴـﺭﺕ‪1984 ،‬ﻡ ‪،‬‬ ‫ﺹ‪.61-60‬‬

‫ﺍﻹﻁﺎﺭ ﺍﻟﻤﻌﺭﻓﻲ ﻟﻠﺴﻨﻥ ﺍﻹﻟﻬﻴﺔ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ‬ ‫ﺍﻻﺠﺘﻤﺎﻋﻲ ﺠﺎﺀ ﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ‪:‬‬

‫ﺍﻟﻠ‬

‫ﻴ ﻴﺭ ﻤ‬

‫ﺩ‪ .‬ﺇﺒﺭﺍﻫﻴﻡ ﺸﻭﻗﺎﺭ‬ ‫ﺤﺘ ﻴ ﻴﺭ ﺍ ﻤ‬

‫‪‬‬

‫ﻕ ﻴَﻬﺩﻱ ﺇﻟﹶﻰ ﺍﻟﺒ ﱢﺭ‬ ‫ﺼﺩ ﹶ‬ ‫ﻥ ﺍﻟ ﱢ‬ ‫"ﺍﻟﺭﻋﺩ ﺁﻴﺔ‪ ."11:‬ﻭﻓﻲ ﺴﻨﻥ ﺍﻷﺨﻼﻕ ﺠﺎﺀ ﻋﻥ ﺍﻟﻨﺒﻲ )‪ ":(‬ﺇ ﱠ‬ ‫ﻥ ﺍﻟﻜﹶﺫﺏَ ﻴَﻬﺩﻱ‬ ‫ﻥ ﺍﻟ ﱠﺭﺠُل ﹶﻟﻴَﺼ ُﺩﻕﹸ ﺤَﺘﻰ ﻴُﻜ ﹶﺘﺏَ ﺼﺩﱢﻴﻘﹰﺎ ﻭَﺇ ﱠ‬ ‫ﻥ ﺍﻟﺒ ﱠﺭ ﻴَﻬﺩﻱ ﺇﻟﹶﻰ ﺍﻟﺠَﻨﺔ ﻭَﺇ ﱠ‬ ‫ﻭَﺇ ﱠ‬

‫ﻥ ﺍﻟ ﱠﺭﺠُل ﹶﻟﻴَﻜﺫ ُ‬ ‫ﻥ ﺍﻟ ﹸﻔﺠُﻭ َﺭ ﻴَﻬﺩﻱ ﺇﻟﹶﻰ ﺍﻟﻨﺎﺭ ﻭَﺇ ﱠ‬ ‫ﺇﻟﹶﻰ ﺍﻟ ﹸﻔﺠُﻭﺭ ﻭَﺇ ﱠ‬ ‫ﺏ ﺤَﺘﻰ ﻴُﻜ ﹶﺘﺏَ ﹶﻜﺫﺍﺒﹰﺎ")‪.(2‬‬

‫ﻥ ﻨﺘﺎﺌﺠﻬﺎ ﻟﻴﺴﺕ‬ ‫ﺍﻟﺨﺎﺼﻴﺔ ﺍﻟﺠﻭﻫﺭﻴﺔ ﻓﻲ ﻜل ﺍﻟﺴﱡﻨﻥ ﺍﻟﻤﺘﻌﻠﻘﺔ ﺒﻬﺫﺍ ﺍﻟﻨﻭﻉ ﻫﻲ ﺃ ّ‬

‫ﻓﻭﺭﻴﺔ ﻭﺇﻨﻤﺎ ﻫﻲ ﻤﺘﺭﺍﺨﻴﺔ ﻋﻥ ﻤﻘﺘﻀﺎﻫﺎ ﻤﻊ ﻋﻨﺼﺭ ﺍﻟﺯﻤﻥ ﺒﺤﻴﺙ ﻗﺩ ﻴﺨﻔﻰ ﻨﻅﺎﻡ‬ ‫ﺍﻁﺭﺍﺩﻫﺎ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ‪ .‬ﻓﺎﻟﻁﺒﻊ ﻋﻠﻰ ﺍﻟﻘﻠﻭﺏ ﻟﻡ ﻴﻘﻊ ﻤﻥ ﺃﻭل ﻭﻫﻠﺔ ﺘﺭﻓﺽ ﻓﻴﻬﺎ ﺍﻟﺩﻋﻭﺓ‪،‬‬

‫ﻥ‬ ‫ﻭﺇﻨﻤﺎ ﺘﺭﺘﺏ ﺫﻟﻙ ﺒﺎﻟﻌﻨﺎﺩ ﻭﺍﻹﺼﺭﺍﺭ ﻋﻠﻰ ﺭﻓﺽ ﺍﻟﺩﻋﻭﺓ ﻭﺘﻜﺫﻴﺏ ﺍﻟﺭﺴل ‪،‬ﻜﻤﺎ ﺃ ّ‬

‫ﺍﻟﻜﺎﺫﺏ ﻟﻡ ﻴﻜﺘﺏ ﻜﺫﹼﺍﺒﹰﺎ ﻋﻨﺩ ﺍﷲ ﺘﻌﺎﻟﻰ ﻤﻥ ﺃﻭل ﻜﺫﺒﺔ ‪ ،‬ﻭﺇﻨﻤﺎ ﺼﺎﺭ ﻜﺫﻟﻙ ﺒﺴﺒﺏ‬

‫ﺍﻹﺼﺭﺍﺭ ﻭﺍﻹﺴﺘﻤﺭﺍﺭ ‪ ،‬ﻭﻫﻜﺫﺍ ﺒﻘﻴﺔ ﺍﻟﺨﺼﺎل ﻭﻫﺫﺍ ﻴﻌﻜﺱ ﺭﺤﻤﺔ ﺍﷲ ﺒﻌﺒﺎﺩﻩ ‪ ،‬ﻭﻫﻭ‬ ‫ﻤﻭﻀﻭﻉ ﻟﺴﻨﻥ ﺍﻷﻨﻔﺱ‪.‬‬

‫ﻭﺘﺘﻌﻠﻕ ﺍﻟﺴﱡﻨﻥ ﺍﻹﻟﻬﻴﺔ ﺒﺎﻟﻨﻭﻉ ﺍﻟﺜﺎﻨﻲ ‪ ،‬ﺃﻱ ﺍﻟﺘﻲ ﺘﻨﺘﻔﻲ ﻓﻴﻬﺎ ﺇﺭﺍﺩﺓ ﺍﻹﻨﺴﺎﻥ ‪،‬‬

‫ﻓﻴﻅﻬﺭ ﺇﻁﺭﺍﺩﻫﺎ ﺒﺼﻭﺭﺓ ﺘﻨﺎﺴﺏ ﻁﺒﻴﻌﺔ ﻫﺫﺍ ﺍﻟﻭﺼﻑ ‪ ،‬ﺃﻱ ﺒﺸﻜل ﺼﺎﺭﻡ ﻭﻭﻗﺘﻲ‬ ‫ﻜﺎﺭﺘﺒﺎﻁ ﻏﻠﻴﺎﻥ ﺍﻟﻤﺎﺀ ﺒﺩﺭﺠﺔ ﺤﺭﺍﺭﺓ ﻤﺌﻭﻴﺔ ﻤﻌﻴﻨﺔ ‪ ،‬ﻭﺍﺭﺘﺒﺎﻁ ﺍﻟﺩﺍﺀ ﺒﺎﻟﺩﻭﺍﺀ ‪ ،‬ﻭﺍﻟﺴﺎﻟﺏ‬

‫ﺒﺎﻟﻤﻭﺠﺏ ‪ ،‬ﻓﻲ ﺍﻹﻓﻀﺎﺀ ﺇﻟﻰ ﻨﺘﺎﺌﺠﻬﺎ ﻋﻨﺩ ﺇﻜﺘﻤﺎل ﺍﻟﺸﺭﻭﻁ ﻭﺇﻨﺘﻔﺎﺀ ﺍﻟﻤﻭﺍﻨﻊ‪ .‬ﻭﻫﺫﻩ‬

‫ﺍﻷﻤﺜﻠﺔ ﺘﺩﺨل ﺘﺤﺕ ﺘﻠﻙ ﺍﻷﺼﻭل ﺍﻟﻌﺎﻤﺔ ﻟﻠﺴﻨﻥ ﺍﻟﺘﻲ ﻭﺭﺩ ﺫﻜﺭﻫﺎ ﻓﻲ ﺍﻟﻨﻭﻉ ﺍﻷﺨﻴﺭ ﻤﻥ‬ ‫ﺍﻟﺒﻴﺎﻥ ﺍﻹﻟﻬﻲ ﻟﻠﻤﻌﺭﻓﺔ ﻤﺜل ﻗﺎﻨﻭﻥ ﺍﻟﺯﻭﺠﻴﺔ ﻋﻠﻰ ﻤﺨﺘﻠﻑ ﻤﺴﺘﻭﻴﺎﺘﻪ ‪ ،‬ﻭﻗﺎﻨﻭﻥ ﺍﻟﺤﺭﻜﺔ‬ ‫ﺍﻟﺩﺍﺨﻠﻴﺔ ﻟﻸﺸﻴﺎﺀ ‪ ،‬ﺃﻱ ﺼﺭﺍﻉ ﺍﻟﻤﺘﻨﺎﻗﻀﺎﺕ ﺍﻟﻤﻔﻀﻲ ﺇﻟﻰ ﺘﻐﻴّﺭ ﺒﻨﻴﺔ ﺍﻟﺸﻲﺀ ﺒﺎﺴﺘﻤﺭﺍﺭ ‪،‬‬ ‫ﻭﻫﻭ ﻗﺎﻨﻭﻥ ﺍﻟﻔﻨﺎﺀ ﻭﺍﻟﻬﻼﻙ ﻜﻤﺎ ﻴﺴﻤﻴﻪ ﺍﻟﻘﺭﺁﻥ‪ .‬ﻭﻗﺩ ﺒ ﱠﻴﻥ ﺍﻟﻨﺒﻲ )‪ (‬ﺒﻌﺽ ﺍﻟﻨﻤﺎﺫﺝ ﻤﻥ‬

‫ﺱ ﻭَﺍﻟ ﹶﻘﻤَﺭَ ﺁ َﻴﺘﹶﺎﻥ ﻤﻥ‬ ‫ﻥ ﺍﻟﺸﻤ َ‬ ‫ﻫﺫﻩ ﺍﻷﺼﻭل ‪ ،‬ﺤﻴﺙ ﻭﺭﺩ ﻋﻨﻪ )‪ (‬ﻓﻲ ﺍﻟﺤﺩﻴﺙ ‪" :‬ﺇ ﱠ‬

‫)‪(2‬‬

‫ﻤﺴﻠﻡ‪ :‬ﻜﺘﺎﺏ ﺍﻟﺒﺭ ﻭﺍﻟﺼﻠﺔ‪.‬‬

‫ﺍﻟﻔﻠﺴﻔﺔ ﻭﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ ‪1424 /‬ﻫـ‬

‫ﺼﻠﱡﻭﺍ ﺤَﺘﻰ‬ ‫ﺤﻴَﺎﺘﻪ ﻓﹶﺈﺫﹶﺍ ﺭَﺃﻴ ﹸﺘﻤُﻭ ُﻫﻤَﺎ ﻓﹶﺎﺩﻋُﻭﺍ ﺍﻟﻠ َﻪ َﻭ َ‬ ‫ﺁﻴَﺎﺕ ﺍﻟﻠﻪ ﻻ ﻴَﻨﻜﹶﺴﻔﹶﺎﻥ ﻟﻤَﻭﺕ ﺃﺤَﺩ ﻭَﻻ ﻟ َ‬ ‫ﻴَﻨﺠَﻠ َ‬ ‫ﻲ ")‪.(1‬‬

‫ﻭﻴﻘﻊ ﺍﻟﺨﻠﻁ ﻓﻲ ﻜل ﻫﺫﻩ ﺍﻟﺼﻭﺭ ﻋﻠﻰ ﻤﺴﺘﻭﻴﻴﻥ‪ :‬ﺨﻠﻁ ﺍﻟﺸﺭﻋﻲ ﺒﺎﻟﻜﻭﻨﻲ ﻤﻥ‬

‫ﻥ‬ ‫ﻨﺎﺤﻴﺔ ‪ ،‬ﻭﺨﻠﻁ ﺍﻟﺤﻘﻴﻘﺔ ﺍﻟﻌﻠﻤﻴﺔ ﺒﺎﻟﻭﻫﻡ ﻤﻥ ﻨﺎﺤﻴﺔ ﺃﺨﺭﻯ‪ .‬ﻭﺍﻷﺨﻴﺭ ﻫﻭ ﺍﻷﻫﻡ ﻷ ّ‬ ‫ﺍﻟﻘﺭﺁﻥ ﻗﺩ ﺃﺜﺎﺭ ﺍﻹﻨﺘﺒﺎﻩ ﺇﻟﻰ ﻀﺭﻭﺭﺓ ﺍﻟﺘﻤﻴﻴﺯ ﺒﻴﻥ ﺍﻟﺤﻕ ﺍﻟﻤﻭﻀﻭﻋﻲ ﻭﺍﻟﻭﻫﻡ ‪ ،‬ﺃﻭ‬

‫ﺍﻟﺫﺍﺘﻲ ﺍﻟﺫﻱ ﻴﺼﻔﻪ ﻓﻲ ﺃﻜﺜﺭ ﺍﻷﺤﻭﺍل ﺒـ"ﻫﻭﻯ ﺍﻟﻨﻔﺱ" ‪ ،‬ﻜﻤﺎ ﻴﻘﺎﺒل ﺃﺤﻴﺎﻨﹰﺎ ﺍﻟﺤﻕ ﺒﺎﻟﻅﻥ‬

‫ﺍﻟﺫﻱ ﻻ ﻴﻐﻨﻲ ﻤﻥ ﺍﻟﺤﻕ ﺸﻴﺌﹰﺎ‪:‬‬ ‫ﻤ ﺭ‬

‫ﺍﻟ‬

‫ﻴﺘ‬

‫‪" ‬ﺍﻟﻨﺠﻡ ﺁﻴﺔ‪"23:‬‬

‫ﺍﻟ‬

‫ﻤ ﺘ‬

‫ﺍ‬

‫ﻟ‬

‫ﻥ ﺍﻟﻤﻌﺭﻓﺔ ﺍﻟﻤﻌﺘﻤﺩﺓ ﻓﻲ ﺍﻟﺘﺼﻭﺭ ﺍﻟﻘﺭﺁﻨﻲ ﺇﻨﻤﺎ ﺘﹸﺒﻨﹶﻰ ﻋﻠﻰ ﺍﻟﻴﻘﻴﻥ‬ ‫ﻭﻫﺫﺍ ﺩﻟﻴل ﻋﻠﻰ ﺃ ّ‬

‫ﺍﻟﻘﺎﺌﻡ ﻋﻠﻰ ﺍﻟﺩﻟﻴل ‪ ،‬ﻻ ﻋﻠﻰ ﺍﻟﻅﻨﻭﻥ ﻭﺍﻷﻭﻫﺎﻡ‪.‬‬

‫ﻭﺍﻟﻤﻘﺼﻭﺩ ﺒﺎﻟﻜﻭﻨﻲ ﻫﻨﺎ ﻫﻭ ﺍﻟﻭﺠﻭﺩ ﺍﻟﻤﻭﻀﻭﻋﻲ ﻟﻠﺤﻘﻴﻘﺔ ﺒﺼﺭﻑ ﺍﻟﻨﻅﺭ ﻋﻥ‬

‫ﺍﻟﻭﻋﻲ ﺍﻹﻨﺴﺎﻨﻲ ﻟﻪ‪ .‬ﻓﺎﷲ ﺘﻌﺎﻟﻰ ﻫﻭ ﺍﻟﺤﻕ ‪ ،‬ﻭﻫﻭ ﻤﻭﺠﻭﺩ ﺒﺼﺭﻑ ﺍﻟﻨﻅﺭ ﻋﻥ ﻭﻋﻲ‬ ‫ﺍﻹﻨﺴﺎﻥ ﺒﺫﻟﻙ ‪ ،‬ﺴﻭﺍﺀ ﻋﻠﻰ ﻫﺩﻯ ﺃﻭ ﻀﻼل‪ .‬ﻭﻜﺫﻟﻙ ﺃﻓﻌﺎﻟﻪ ﺘﻌﺎﻟﻰ ﻓﻲ ﺍﻟﻭﺠﻭﺩ ﺤﻘﺎﺌﻕ‬ ‫ﻤﻭﻀﻭﻋﻴﺔ ﻜﺎﺌﻨﺔ‪ :‬ﻤﻨﻬﺎ ﻤﺎ ﺍﻫﺘﺩﻯ ﺇﻟﻴﻪ ﺍﻹﻨﺴﺎﻥ ﻭﺘﺼﻭﺭﻩ ﻋﻠﻰ ﺤﻘﻴﻘﺘﻪ ﻋﻥ ﻁﺭﻴﻕ‬

‫ﺍﻟﺒﻴﺎﻥ ﺍﻹﻟﻬﻲ ‪ ،‬ﻜﻤﻌﺭﻓﺘﻪ ﺠﺭﻴﺎﻥ ﺍﻟﺸﻤﺱ ﺇﻟﻰ ﻤﺴﺘﻘﺭﻫﺎ ﻋﻠﻰ ﻗﺩﺭ ‪ ،‬ﻭﻤﻨﻬﺎ ﻤﺎ ﻴﺘﺼﻭﺭﻩ‬

‫ﺒﻐﻴﺭ ﺫﻟﻙ ‪ ،‬ﺇﻋﺘﻤﺎﺩﹰﺍ ﻋﻠﻰ ﻤﺩﺍﺭﻜﻪ ﺍﻟﺫﺍﺘﻴﺔ ‪ ،‬ﻜﺼﻐﺭ ﺍﻟﻨﺠﻭﻡ ﺍﻟﺒﺎﺩﻱ ﻟﻠﻌﻴﻥ ‪ ،‬ﻭﻤﻨﻬﺎ ﻤﺎ ﻟﻡ‬

‫ﻴﻬﺘﺩ ﺇﻟﻴﻪ ﺍﻹﻨﺴﺎﻥ ﻤﻁﻠﻘﹰﺎ ﺤﺘﻰ ﺍﻵﻥ‪.‬‬

‫ﺃﻤﺎ ﺍﻟﺸﺭﻋﻲ ﻓﻬﻭ ﻤﺎ ﺘﻌﻠﻕ ﺒﺎﻷﻤﺭ ﻭﺍﻟﻨﻬﻲ ﻭﺍﻟﺘﻜﻠﻴﻑ ‪ ،‬ﻭﺍﻟﻭﻋﻲ ﺍﻹﻨﺴﺎﻨﻲ ﺸﺭﻁ‬

‫ﻻﻋﺘﺒﺎﺭﻩ ‪ ،‬ﻓﺈﺫﺍ ﻓﹸﻘ َﺩ ﺍﺭﺘﻔﻊ ﺍﻻﻋﺘﺒﺎﺭ ﻭﻤﻥ ﺜﻡ ﺍﺭﺘﻔﻊ ﺍﻟﺘﻜﻠﻴﻑ‪ .‬ﻟﺫﻟﻙ ﻜﺎﻥ ﺍﻟﻤﻨﻬﺞ ﺍﻟﻤﻌﺭﻓﻲ‬

‫ﻼ ﻓﻲ ﺒﻴﺎﻥ ﺍﻟﺴﱡﻨﻥ ﺍﻟﺸﺭﻋﻴﺔ ﻤﻤﺜﻠﺔ ﻓﻲ ﺍﻷﻭﺍﻤﺭ ﻭﺍﻟﻨﻭﺍﻫﻲ ﻋﻠﻰ‬ ‫ﺍﻹﻟﻬﻲ ﺃﻜﺜﺭ ﺘﻔﺼﻴ ﹰ‬

‫ﻤﺴﺘﻭﻯ ﺍﻷﺼﻭل ﻭﺍﻟﺘﻔﺭﻴﻌﺎﺕ ‪ ،‬ﻜﻤﺎ ﻫﻭ ﻤﻌﺭﻭﻑ ﻓﻲ ﺍﻟﻔﻘﻪ ﻭﺃﺼﻭﻟﻪ ‪ ،‬ﺃﻤﺎ ﺍﻟﺴﱡﻨﻥ‬

‫)‪(1‬‬

‫ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻜﺘﺎﺏ ﺍﻟﺠﻤﻌﺔ ‪.‬‬

‫ﺩ‪ .‬ﺇﺒﺭﺍﻫﻴﻡ ﺸﻭﻗﺎﺭ‬

‫ﺍﻹﻁﺎﺭ ﺍﻟﻤﻌﺭﻓﻲ ﻟﻠﺴﻨﻥ ﺍﻹﻟﻬﻴﺔ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ‬

‫ﺍﻟﻜﻭﻨﻴﺔ ﻓﻜﺎﻥ ﻋﻠﻰ ﻤﺴﺘﻭﻯ ﺍﻷﺼﻭل ﺍﻟﻜﻠﻴﺔ ﻭﺍﻟﻨﻤﺎﺫﺝ‪ .‬ﻭﺒﻬﺫﺍ ﺘﻠﺨﺼﺕ ﺃﺼﻭل ﺍﻟﺒﻴﺎﻥ‬ ‫ﺍﻟﺫﻱ ﺠﺎﺀﺕ ﺒﻪ ﺍﻷﻨﺒﻴﺎﺀ ﻭﺍﻟﺭﺴل ﻓﻲ ﺃﻤﺭﻴﻥ‪:‬‬ ‫‪-‬‬

‫ﻭﻀﻊ ﺍﻟﺘﺼﻭﺭ ﺍﻟﺼﺤﻴﺢ ﻋﻥ ﺍﻟﻭﺠﻭﺩ ﻭﺫﻟﻙ ﺒﺎﻟﺘﻤﻴﻴﺯ ﺒﻴﻥ ﺍﻟﺤﻕ ﻭﺍﻟﺒﺎﻁل‬

‫‪-‬‬

‫ﻭﺍﻷﻤﺭ ﺍﻟﺜﺎﻨﻲ ﻫﻭ ﻭﻀﻊ ﺍﻟﻤﻨﻬﺞ ﺍﻟﻘﻭﻴﻡ ﺒﺒﻴﺎﻥ ﺍﻟﻤﺄﻤﻭﺭ‬

‫ﻓﻲ ﺤﻕ ﺍﷲ ﺘﻌﺎﻟﻰ‬

‫ﻤﻥ ﺍﻟﻤﺤﻅﻭﺭ ‪ ،‬ﻭﺍﻟﺤﺴﻥ ﻤﻥ ﺍﻟﻘﺒﺢ ﻓﻲ ﺍﻷﻋﻤﺎل ﻭﺍﻟﺨﻴﺭ‬

‫ﻤﻥ ﺍﻟﺸﺭ ﻓﻲ ﺍﻷﺨﻼﻕ‪.‬‬

‫ﻭﺘﻌﺘﺒﺭ ﻫﺫﻩ ﺍﻟﻤﻬﻤﺔ ﺍﻟﻤﻌﺭﻓﻴﺔ ﺍﻟﺘﻲ ﺘﻤﺕ ﻋﻥ ﻁﺭﻴﻕ ﺍﻟﺭﺴل ﻋﺒﺎﺭﺓ ﻋﻥ ﺇﺨﺭﺍﺝ‬

‫ﻟﻠﻨﺎﺱ ﻤﻥ ﻅﻠﻤﺎﺕ ﺍﻟﺠﻬل ﻭﺍﻟﻀﻼل ﺇﻟﻰ ﻨﻭﺭ ﺍﻟﻤﻌﺭﻓﺔ ﻭﺍﻟﻬﺩﻯ ﻜﻤﺎ ﻴﻘﺭﺭﻫﺎ ﻗﻭﻟﻪ‬ ‫ﺘﻌﺎﻟﻰ‪ :‬ﺍﻟﺭ ﻜﺘ‬

‫ﺭﺍ ﺍﻟ ﻴ ﺍﻟﺤﻤﻴ‬ ‫ﻴ‬

‫ﻴ‬

‫"ﺍﻟﺤﺩﻴﺩ ﺁﻴﺔ‪."9:‬‬

‫ﻟ‬

‫ﻤ ﺍﻟ ﻠﻤ‬

‫ﻟﻴ ﻟﺘ ﺭ ﺍﻟ‬

‫ﻟ ﺍﻟ ﺭ‬

‫‪" ‬ﺇﺒﺭﺍﻫﻴﻡ ﺁﻴﺔ‪ "1:‬ﻭﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ‪:‬‬

‫ﻟﻴ ﺭ ﻜ ﻤ ﺍﻟ ﻠﻤ‬

‫ﻟ ﺍﻟ ﺭ‬

‫ﺍﻟﻠ‬

‫ﺍﻟ‬

‫ﻜ ﻟﺭ‬

‫ﻴ‬

‫ﺭ‬

‫ﻟ‬

‫ﻠ‬

‫ﺭﺤﻴ ‪‬‬

‫ﻓﻌﻤﻠﻴﺔ ﺍﻹﺨﺭﺍﺝ ﻤﻥ ﺍﻟﻅﻠﻤﺎﺕ ﻫﻨﺎ ﺘﻤّﺕ ﺒﺘﻼﻭﺓ ﺁﻴﺎﺕ ﻭﻫﺫﻩ ﺼﻔﺔ ﻟﻠﻤﻨﻬﺞ ﺍﻟﻤﻌﺭﻓﻲ‬

‫ﻓﻲ ﺍﻟ ﱢﺭﺴﺎﻟﺔ ﺍﻟﺨﺎﺘﻤﺔ ﺍﻟﺘﻲ ﺠﻤﻌﺕ ﺒﻴﻥ ﺍﻟﻨﻘل ﻭﺍﻟﻌﻘل ‪ ،‬ﻭﺍﻟﻤﻌﺭﻓﺔ ﻭﺍﻷﺨﻼﻕ ‪ ،‬ﻭﺒﻴﻥ‬ ‫ﺍﻹﻨﺯﺍل ﻭﺍﻟﺘﻼﻭﺓ)‪ :(1‬ﺭ‬ ‫ﻤﻠ ﺍ ﺍﻟ‬

‫ﻟﺤ‬

‫ﻤ ﺍﻟ ﻠﻤ‬

‫ﻴﺘﻠ‬

‫ﻠﻴﻜ‬

‫ﻴ‬

‫ﺍﻟﻠ ﻤ ﻴ‬

‫ﻟ ﺍﻟ ﺭ ‪" ‬ﺍﻟﻁﻼﻕ ﺁﻴﺔ‪"11:‬‬

‫ﻟﻴ ﺭ‬

‫ﺍﻟ ﻴ‬

‫ﻤ ﺍ‬

‫ﻰ ﻤﻌﺭﻓﻲ ﺨﺎﺹ ﻭﻫﻭ ﺘﺤﻭﻴل ﺍﻟﻤﻌﺭﻓﺔ ﺍﻟﻨﻅﺭﻴﺔ ﺇﻟﻰ ﻋﻤل ﻤﻠﻤﻭﺱ ﺃﻭ ﺍﻟﻌﻤل ﻋﻠﻰ‬ ‫)‪ (1‬ﻟﻠﺘﻼﻭﺓ ﻫﻨﺎ ﻤﻌﻨ ً‬ ‫ﻭﻓﻕ ﺍﻟﻤﻌﺭﻓﺔ ‪ ،‬ﻜﻤﺎ ﺒﻴﻨﻪ ﺍﻟﺭﺍﻏﺏ ﺍﻷﺼﻔﻬﺎﻨﻲ ﻓﻲ "ﺍﻟﻤﻔﺭﺩﺍﺕ ” ﺒﻘﻭﻟﻪ‪ ":‬ﻭﺍﻟﺘﻼﻭﺓ ﺘﺨـﺘﺹ ﺒﺎﺘﺒـﺎﻉ‬ ‫ﻜﺘﺏ ﺍﷲ ﺍﻟﻤﻨﺯﻟﺔ ‪ ،‬ﺘﺎﺭﺓ ﺒﺎﻟﻘﺭﺍﺀﺓ ﻭﺘﺎﺭﺓ ﺒﺎﻻﺭﺘﺴﺎﻡ ﻟﻤﺎ ﻓﻴﻬﺎ ﻤﻥ ﺃﻤﺭ ﻭﻨﻬﻲ ﻭﺘﺭﻏﻴﺏ ﻭﺘﺭﻫﻴﺏ ‪ ،‬ﺃﻭ‬ ‫ﻤﺎ ﻴﺘﻭﻫﻡ ﻤﻥ ﺫﻟﻙ ﻭﻫﻭ ﺃﺨﺹ ﻤﻥ ﺍﻟﻘﺭﺍﺀﺓ‪ ” ...‬ﺜﻡ ﻗﺎل‪":‬ﻭﺇﻨﻤﺎ ﻴﻘﺎل ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﻓﻲ ﻜل ﺸـﻲﺀ ﺇﺫﺍ‬ ‫ﻗﺭﺃﺘﻪ ﻭﺠﺏ ﻋﻠﻴﻙ ﺇﺘﺒﺎﻋﻪ ‪ ..‬ﺃﻤﺎ ﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ‪ :‬ﻴﺘﻠ ﺤ ﺘ ﺘ ‪ ‬ﻓﺈﺘﺒﺎﻉ ﻟﻪ ﺒﺎﻟﻌﻠﻡ ﻭﺍﻟﻌﻤـل "‪.‬‬ ‫ﺍﻟﻤﻔﺭﺩﺍﺕ ﻓﻲ ﻏﺭﻴﺏ ﺍﻟﻘﺭﺁﻥ ‪ ،‬ﻤﺼﺩﺭ ﺴﺎﺒﻕ ﺹ‪ ، 74‬ﻤﺎﺩﺓ ” ﺘﻠﻰ "‪.‬‬

‫ﺍﻟﻔﻠﺴﻔﺔ ﻭﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ ‪1424 /‬ﻫـ‬

‫ﺒﻴﻨﻤﺎ ﻓﻲ ﺤﻕ ﻤﻭﺴﻰ )‪ (‬ﻴﺫﻜﺭ ﺍﷲ ﺘﻌﺎﻟﻰ ﺃﻥ ﺇﺨﺭﺍﺝ ﺒﻨﻲ ﺇﺴﺭﺍﺌﻴل ﻤﻥ‬

‫ﺍﻟﻅﻠﻤﺎﺕ ﺇﻟﻰ ﺍﻟﻨﻭﺭ ﺘ ّﻡ ﺒﺎﻅﻬﺎﺭ ﺍﻵﻴﺎﺕ ﻭﺇﺒﺭﺍﺯﻫﺎ ‪ ،‬ﻻ ﺒﺘﻼﻭﺘﻬﺎ‪ :‬ﻟ‬ ‫ﺭ‬

‫ﻴﺘ‬

‫ﻟ ﺍﻟ ﺭ‬

‫ﻤ ﻤ ﺍﻟ ﻠﻤ‬

‫ﻜﺭ‬

‫ﺭ ﻠ ﻤ‬

‫ﻴ ﺍﻟﻠ ‪" ‬ﺇﺒﺭﺍﻫﻴﻡ ﺁﻴﺔ‪."5:‬‬

‫ﻭﻫﺫﺍ ﻴﻌﻜﺱ ﺘﺒﺎﻴﻥ ﺍﻟﻤﻨﻬﺞ ﺍﻟﻤﻌﺭﻓﻲ ﺒﻴﻥ ﺍﻟﺭﺴﺎﻟﺘﻴﻥ ﻋﻠﻰ ﻤﺴﺘﻭﻱ ﺍﻟﻭﺴﺎﺌل ﻭﺍﻟﺘﻔﺼﻴﻼﺕ‬

‫‪ ،‬ﺩﻭﻥ ﺍﻟﻜﻠﻴﺎﺕ‪ :‬ﻟﻜ‬ ‫ﻟﻜ ﻟﻴ ﻠ ﻜ‬

‫ﺭ ﺍﻟﻤ ﺭ‬

‫‪ -5‬ﺍ‬

‫ﻠ ﻤﻜ‬

‫ﻟ‬

‫ﺭ ﺔ ﻤ‬

‫ﻤ ﺘ ﻜ ‪ " ‬ﺍﻟﻤﺎﺌﺩﺓ ﺁﻴﺔ‪."48:‬‬ ‫ﻟﻠﻤ‬

‫ﺍﻟﻠ ﻟ ﻠﻜ ﻤﺔ ﺍﺤ‬

‫ﺍ‬

‫ﻭﻓﻲ ﺴﺒﻴل ﺇﺨﺭﺍﺝ ﺍﻟﻨﺎﺱ ﻤﻥ ﺍﻟﻅﻠﻤﺎﺕ ﺇﻟﻰ ﺍﻟﻨﻭﺭ ﺠﺎﺀ ﺘﺄﻴﻴﺩ ﺍﻟﺭﺴل ﺒﺎﻵﻴﺎﺕ‬

‫ﺍﻟﺒﻴﻨﺎﺕ ‪ ،‬ﺍﻟﻤﺎﺩﻴﺔ ﻤﻨﻬﺎ ﺃﻭ ﺍﻟﻤﻌﻨﻭﻴﺔ ﻜﻤﻌﺠﺯﺓ ﺍﻟﻘﺭﺁﻥ ﺍﻟﺫﻱ ﻴﺘﻠﻰ‪ .‬ﻭﻫﺫﺍﻥ ﺍﻟﻨﻭﻋﺎﻥ ﻤﻥ‬

‫ﺍﻟﻤﻌﺠﺯﺍﺕ ﺇﻨﻤﺎ ﻴﻌﻜﺴﺎﻥ ﻤﻨﻬﺠﻴﻥ ﻤﺨﺘﻠﻔﻴﻥ ﻟﻠﻤﻌﺭﻓﺔ ‪،‬ﻜﻤﺎ ﺘﻤﺕ ﺍﻹﺸﺎﺭﺓ ﺇﻟﻴﻬﻤﺎ ‪ ،‬ﻋﻠﻰ‬ ‫ﻤﺴﺘﻭﻯ ﺍﻟﺘﻔﺼﻴل ﻻ ﻋﻠﻰ ﺍﻷﺼﻭل‪ .‬ﻓﺎﻟﻨﻭﻉ ﺍﻟﻤﺎﺩﻱ ﻴﻭﻀﺢ ﻟﻠﺒﺸﺭﻴﺔ ﺃﻥ ﺍﻟﺴﱡﻨﻥ ﺍﻟﻜﻭﻨﻴﺔ‬

‫ﻼ ﻟﻠﺘﻘﺩﻴﺱ‬ ‫ﻥ ﺃﻨﻬﺎ ﺘﻌﻤل ﺒﺫﺍﺘﻬﺎ ﻓﺘﺼﺒﺢ ﻤﺤ ﹰ‬ ‫ﻭﺭﺍﺀﻫﺎ ﺨﺎﻟﻕ ﻤﺩﺒﺭ ﻷﻤﺭﻫﺎ ﺤﺘﻰ ﻻ ﻴُﻅ ُ‬ ‫ﻭﺍﻟﻌﺒﺎﺩﺓ ﺩﻭﻥ ﻤﻭﺠﺩﻫﺎ ﻭﻤﻌﻁﻲ ﻨﻅﺎﻤﻬﺎ‪.‬‬

‫ﺃﻤﺎ ﺍﻟﻨﻭﻉ ﺍﻟﻤﻌﻨﻭﻱ "ﺍﻟﻘﺭﺁﻥ" ﺍﻟﻤﺘﻠﻭ ‪ ،‬ﻓﻘﺩ ﺨﺎﻁﺏ ﺍﻟﻨﺎﺱ ﺒﻠﻐﺘﻴﻥ‪:‬‬

‫ﺍ ﻟ ‪ :‬ﻟﻐﺔ ﺤﻘﺎﺌﻕ ﺍﻟﻭﺠﻭﺩ ﺍﻟﺫﻱ ﺘﺤﻜﻤﻪ ﺍﻟﺴﱡﻨﻥ ﻤﻤﺜﻠﺔ ﻓﻲ ﺍﻷﻨﻔﺱ ﻭﺍﻟﻁﺒﻴﻌﺔ‬

‫ﻭﺍﻟﻭﻗﺎﺌﻊ ﺍﻟﺘﺎﺭﻴﺨﻴﺔ‪:‬‬ ‫ﺭ‬

‫ﺍﻟﻠ ﻴ‬

‫ﻴ ﺭ‬

‫ﻟ‬

‫ﺍﻟﻠ‬

‫ﻠ ﻜ‬

‫‪" ‬ﺍﻟﻐﺎﺸﻴﺔ ﺁﻴﺔ ‪ "18، 17‬‬

‫ﻴﺭ ﺍ‬

‫ﺍﻟ‬

‫ﺍ ﺭ‬

‫"ﺍﻟﺭﻭﻡ ﺁﻴﺔ‪."42:‬‬

‫ﺍ‬

‫ﺭ‬

‫ﺭ ﺍ ﻜﻴ‬

‫ﻜ‬

‫ﺍ‬

‫ﻴﺭ ﺍ‬

‫ﻜﻴ‬

‫ﺍ ﺭ‬

‫ﻠ *‬

‫ﻟ‬

‫ﺭ ﺍ ﻜﻴ‬

‫ﺍﻟ ﻤ‬

‫ﺍﻟ ﻠ‬

‫ﻜﻴ‬

‫ﻴﺭ‪" ‬ﺍﻟﻌﻨﻜﺒﻭﺕ ﺁﻴﺔ‪:،"20 :‬‬

‫ﺔ ﺍﻟ ﻴ ﻤ‬

‫ﻜ‬

‫ﻜﺭ‬

‫ﻤ ﺭﻜﻴ ‪‬‬

‫ﻥ ﺍﻟﻐﺭﺽ ﻤﻨﻪ ﻜﺸﻑ ﺴﻨﻥ ﺍﷲ‬ ‫ﻓﺎﻟﺴﺅﺍل ﺍﻟﻤﻌﺭﻓﻲ ﻫﻨﺎ ﻫﻭ "ﻜﻴﻑ" ﻭﻟﻴﺱ "ﻟ َﻡ" ‪ ،‬ﻷ ّ‬

‫ﻓﻲ ﺍﻟﺨﻠﻕ ﻟﻴﻨﻘﺎﺩ ﺒﻬﺎ ﺍﻟﻨﺎﺱ ﺇﻟﻰ ﺍﻹﻴﻤﺎﻥ ﺒﺎﻟﺨﺎﻟﻕ ‪ ،‬ﻻ ﻤﻌﺭﻓﺔ ﺍﻟﻐﺎﻴﺔ ﻤﻥ ﺨﻠﻕ ﺍﻷﺸﻴﺎﺀ‬ ‫ﺴﺨﹼﺭﺕ ﻟﻺﻨﺴﺎﻥ‪ .‬ﻭﻫﺫﻩ ﻤﻥ ﺃﻫﻡ ﺨﺼﺎﺌﺹ ﺍﻟﺘﺼﻭﺭ ﺍﻟﻤﻌﺭﻓﻲ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﻜﻤﺎ‬ ‫ﺍﻟﺘﻲ ُ‬

‫ﺩ‪ .‬ﺇﺒﺭﺍﻫﻴﻡ ﺸﻭﻗﺎﺭ‬

‫ﺍﻹﻁﺎﺭ ﺍﻟﻤﻌﺭﻓﻲ ﻟﻠﺴﻨﻥ ﺍﻹﻟﻬﻴﺔ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ‬

‫ﻥ ﺍﷲ ﺘﻌﺎﻟﻰ ﻗﺩ ﺃﻭﺩﻉ ﻓﻲ ﺍﻹﻨﺴﺎﻥ ﺍﻟﻘﺩﺭﺓ‬ ‫ﺴﺒﻕ ﺫﻜﺭﻫﺎ‪ .‬ﻭﻜل ﻫﺫﻩ ﺍﻵﻴﺎﺕ ﺩﻟﻴل ﻋﻠﻰ ﺃ ّ‬

‫ﻋﻠﻰ ﺇﺩﺭﺍﻙ ﺴﻨﻥ ﺍﷲ ﺘﻌﺎﻟﻰ ﻓﻲ ﺨﻠﻘﻪ ﺒﻌﻘﻠﻪ ‪ ،‬ﻫﺫﺍ ﺠﺎﻨﺏ ‪ ،‬ﻭﻤﻥ ﻤﻥ ﺠﺎﻨﺏ ﺁﺨﺭ ﻓﺈ ﹼﻨﻬﺎ‬

‫ﺘﺩل ﻋﻠﻰ ﻭﺠﻭﺩ ﺘﻠﻙ ﺍﻟﺴﱡﻨﻥ ﻓﻲ ﺍﻟﻭﺍﻗﻊ ‪ ،‬ﻭﺇﻻ ﻟﻤﺎ ﻜﺎﻥ ﻫﺫﺍ ﺍﻟﺘﻭﺠﻴﻪ ﺍﻹﻟﻬﻲ ﺒﺎﻟﻨﻅﺭ !‪.‬‬

‫ﺃﻤﺎ ﻋﻥ ﺍﻹﻨﺴﺎﻥ ﻓﻼﺒﺩ ﻤﻥ ﺇﺠﺎﺒﺘﻪ ﻋﻠﻰ ﺴﺅﺍل "ﻟ َﻡ" ﻓﻲ ﺤﻕ ﻨﻔﺴﻪ‪ ،‬ﺃﻱ ﺒﻴﺎﻥ ﺍﻟﻐﺎﻴﺔ‬

‫ﻤﻥ ﻭﺠﻭﺩﻩ‪ ،‬ﻓﻘﺎل ﺘﻌﺎﻟﻰ‪:‬‬

‫ﺁﻴﺔ‪."56:‬‬

‫ﻤ‬

‫ﻠ‬

‫ﺍ‬

‫ﺍﻟ‬

‫‪(1)‬ﺍﻟﺫﺍﺭﻴﺎﺕ‬

‫ﻟﻴ‬

‫ﺍﻟﻠ ﺔ ﺍﻟ ﻴﺔ‪ :‬ﻫﻲ ﻟﻐﺔ ﺍﻟﺨﻁﺎﺏ ﺍﻟﺘﻲ ﺘﹸﻌﺒّﺭ ﺒﺎﻟﺘﺄﻭﻴل ﻋﻥ ﺘﻠﻙ ﺍﻟﺤﻘﺎﺌﻕ ﻭﺍﻟﻭﻗﺎﺌﻊ‬

‫ﻭﺍﻟﺴﻨﻥ ‪ ،‬ﻗﺎل ﺘﻌﺎﻟﻰ‪:‬‬

‫ﻤ ﻴ ﺭ‬

‫"ﻤﺭﻴﻡ ﺁﻴـﺔ‪ ،."97:‬ﻭﻗﺎل ﺘﻌﺎﻟﻰ‪:‬‬ ‫ﻟ‬

‫ﺘ ﻴ ‪" ‬ﺍﻹﺴﺭﺍﺀ ﺁﻴﺔ‪."106:‬‬

‫ﻠ‬

‫ﺭ‬

‫ﻟﺘ ﺭ‬ ‫ﺭ‬

‫ﺍﻟﻤﺘ ﻴ‬

‫ﻟﺘ ﺭ‬

‫ﻠ‬

‫ﺘ ﺭ‬ ‫ﺍﻟ‬

‫ﻠ‬

‫ﻤ ﻟ ﺍ‪‬‬ ‫ﻤﻜ‬

‫ﻥ‬ ‫ﻭﻟﺴﺎﻥ ﺍﻟﻨﺒﻲ )‪ (‬ﺍﻟﺫﻱ ُﻴﺴّﺭ ﺒﻪ ﺍﻟﻘﺭﺁﻥ ﻫﻭ ﺍﻟﻠﺴﺎﻥ ﺍﻟﻌﺭﺒﻲ ﺍﻟﻤﺒﻴﻥ ‪ ،‬ﺃﻱ ﺃ ّ‬

‫ﺍﻹﺭﺍﺩﺓ ﺍﻹﻟﻬﻴﺔ ﺍﺘﺨﺫﺕ ﻤﻥ ﻟﻐﺔ ﺍﻟﻌﺭﺏ ﻭﻋﺎﺀﹰﺍ ﺃﻭ ﺃﺩﺍﺓ ﻟﻺﺨﺒﺎﺭ ﻋﻥ ﺫﺍﺘﻪ ﺍﻟﻌﻠﻴﺔ ﻭﻟﻠﺘﻌﺒﻴﺭ‬

‫)‪ (1‬ﺍﻟﺘﻔﺴﻴﺭ ﺍﻟﻤﺸﻬﻭﺭ ﻋﻥ ﺍﺒﻥ ﻋﺒﺎﺱ ﻟﻬﺫﻩ ﺍﻵﻴﺔ ﻫﻭ‪ ":‬ﺨﻠﻘﻬﻡ ﻟﻴﻌﺭﻓﻭﻩ "‪ .‬ﻭﻟﻜﻥ ﻓﺴﺭﻫﺎ ﺸﻴ ﺍﻹﺴـﻼﻡ‬ ‫ﺍﺒﻥ ﺘﻴﻤﻴﺔ ﺒﺎﻋﺘﺒﺎﺭ ﺃﻥ ﺍﻟﻼﻡ ﻓﻲ ” ﻟﻴﻌﺒﺩﻭﻥ ” ﻻﻡ ﺘﻌﻠﻴل ‪ ،‬ﻭﻟﻴﺴﺕ ﺍﻟﻼﻡ ﺍﻟﺫﻱ ﻴﺴﻤﻴﻬﺎ ﺍﻟﻨﺤـﺎﺓ ﺒـﻼﻡ‬ ‫ﺍﻟﺼﻴﺭﻭﺭﺓ ‪ ،‬ﻭﻟﻴﺴﺕ ﻻﻡ ﻋﺎﻗﺒﺔ‪ .‬ﻭﻴﻘﻭل‪ ":‬ﻻﻡ ﺍﻟﺘﻌﻠﻴل ﺘﻔﻴﺩ ﺍﻟﻌﻠﺔ ﺍﻟﻐﺎﺌﻴﺔ ‪ ،‬ﻭﻫﻲ ﻤﺘﻘﺩﻤﺔ ﻓﻲ ﺍﻟﻌﻠـﻡ‬ ‫ﻭﺍﻹﺭﺍﺩﺓ ‪ ،‬ﻤﺘﺄﺨﺭﺓ ﻓﻲ ﺍﻟﻭﺠﻭﺩ ﻭﺍﻟﺤﺼﻭل " ﻭﺒﻨﺎﺀ ﻋﻠﻰ ﻫﺫﺍ ﻴﻘﺭﺭ ﺍﺒﻥ ﺘﻴﻤﻴﺔ ﺃﻥ ﺍﻹﺭﺍﺩﺓ ﻓﻲ ﻜﺘﺎﺏ‬ ‫ﺍﷲ ﻋﻠﻰ ﻨﻭﻋﻴﻥ ﺘﻘﻊ ﻓﻲ ﺃﺭﺒﻊ ﻤﺭﺍﺘﺏ ﺒﺤﺴﺏ ﺇﺴﺘﻠﺯﺍﻡ ﻭﻗﻭﻉ ﺍﻟﻤﺭﺍﺩ ﻭﻋﺩﻡ ﺍﺴﺘﻠﺯﺍﻤﻪ‪ :‬ﺇﺭﺍﺩﺓ ﺩﻴﻨﻴـﺔ‬ ‫ﺸﺭﻋﻴﺔ ‪ ،‬ﻭﺃﺨﺭﻯ ﺇﺭﺍﺩﺓ ﻜﻭﻨﻴﺔ ‪ ،‬ﻟﻴﺨﻠﺹ ﺇﻟﻰ ﻗﻭﻟﻪ‪ ":‬ﻭﺇﺫﺍ ﻜﺎﻥ ﻜﺫﻟﻙ ﻓﻤﻘﺘﻀﻰ ﺍﻟﻼﻡ ﻓـﻲ ﻗﻭﻟـﻪ‬ ‫‪ ‬ﻫﺫﻩ ﺍﻹﺭﺍﺩﺓ ﻫﻲ ﺍﻹﺭﺍﺩﺓ ﺍﻟﺩﻴﻨﻴﺔ ﺍﻟﺸﺭﻋﻴﺔ ‪ ،‬ﻭﻫﺫﻩ‬ ‫ﻟﻴ‬ ‫ﺍ‬ ‫ﺘﻌﺎﻟﻰ‪ :‬ﻤ ﻠ ﺍﻟ‬ ‫ﻥ ﺍﻟﻐﺎﻴﺔ ﺍﻟﺘﻲ ﺘﺠﺏ ﻟﻬﻡ ﻭﺘﺭﻀﻰ ﻟﻬﻡ ﻭﺍﻟﺘﻲ ﺃﻤﺭﻭﺍ ﺒﻔﻌﻠﻬـﺎ‬ ‫ﻗﺩ ﻴﻘﻊ ﻤﺭﺍﺩﻫﺎ ﻭﻗﺩ ﻻ ﻴﻘﻊ ‪ ،‬ﻭﺍﻟﻤﻌﻨﻰ ﺃ ّ‬ ‫ﻫﻲ ﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﻓﻬﻲ ﺍﻟﻌﻤل ﺍﻟﺫﻱ ﺨﻠﻕ ﺍﻟﻌﺒﺎﺩ ﻟﻪ "‪ .‬ﻤﺠﻤﻭﻋﺔ ﺍﻟﺭﺴﺎﺌل ﺍﻟﻜﺒﺭﻯ ‪ ،‬ﺩﺍﺭ ﺇﺤﻴـﺎﺀ ﺍﻟﺘـﺭﺍﺙ‬ ‫ﺍﻟﻌﺭﺒﻲ " ﺒﻴﺭﻭﺕ ‪1972‬ﻡ " ﺝ‪" 78-75 /2‬ﺍﻟﺭﺴﺎﻟﺔ ﺍﻟﺭﺍﺒﻌﺔ‪:‬ﻤﺭﺍﺘﺏ ﺍﻹﺭﺍﺩﺓ "‪.‬ﻫﺫﺍ ﺍﻟﺘﻔﺴﻴﺭ ﻴﺤـل‬ ‫ﺍﻟﻤﺸﻜل ﺍﻟﺫﻱ ﻴﺜﻭﺭ ﻋﻨﺩ ﺘﻔﺴﻴﺭ ﺍﻵﻴﺔ ﻭﻫﻭ‪ :‬ﻜﻴﻑ ﺨﻠﻘﻬﻡ ﻟﻌﺒﺎﺩﺘﻪ ﻭﻓﻴﻬﻡ ﻋﺼﺎﺓ ﻭﻜﻔﹼﺎﺭ ؟‪.‬‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ ‪1424 /‬ﻫـ‬

‫ﺍﻟﻔﻠﺴﻔﺔ ﻭﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ‬

‫ﺒﻬﺎ ﻋﻤّﺎ ﺃﻭﺩﻋﻪ ﻓﻲ ﺍﻟﻜﻭﻥ ﻤﻥ ﺍﻟﺤﻘﺎﺌﻕ‪ .‬ﻭﻋﻠﻴﻪ ﻴﺘﻭﻗﻑ ﻓﻬﻡ ﺍﻟﺨﻁﺎﺏ ﺍﻟﻘﺭﺁﻨﻲ ﻤﻥ ﻫﺫﺍ‬

‫ﺍﻟﻭﺠﻪ ﻋﻠﻰ ﻤﻌﺭﻓﺔ ﻗﻭﺍﻋﺩ ﻟﻐﺔ ﺍﻟﻌﺭﺏ ﺍﻷﻤﻴﻴﻥ ﻭﻓﻨﻭﻥ ﺨﻁﺎﺒﻬﺎ)‪.(1‬‬

‫ﻭﺒﻬﺫﻴﻥ ﺍﻟﻠﻐﺘﻴﻥ ﺘﻅﻬﺭ ﺃﻫﻤﻴﺔ ﺍﻟﺨﺎﺼﻴﺔ ﺍﻟﻤﻌﺭﻓﻴﺔ ﻟﻺﻨﺘﻘﺎل ﺍﻟﻤﺴﺘﻤﺭ ﻤﻥ ﺍﻟﻐﻴﺏ ﺇﻟﻰ‬

‫ﺍﻟﺸﻬﺎﺩﺓ ‪ ،‬ﺃﻱ ﺘﺄﻭﻴل ﻤﺎ ﺃﺨﺒﺭ ﺍﻟﻘﺭﺁﻥ ﻤﻥ ﺤﻘﺎﺌﻕ ﺒﺤﺼﻭﻟﻬﺎ ﻭﺍﻗﻌ ﹰﺎ‪ .‬ﻭﺒﻬﺫﺍ ﻴﻤﺜل ﺍﻟﻘﺭﺁﻥ‬

‫ﻁﻭﺭﹰﺍ ﻤﻌﺭﻓﻴ ﹰﺎ ﺠﺩﻴﺩﹰﺍ ﺘﹸﺅﺴﺱ ﻓﻴﻪ ﺍﻟﻤﻌﺭﻓﺔ ﻭﺍﻹﻴﻤﺎﻥ ﻋﻠﻰ ﺘﻼﻭﺓ ﺍﻟﻨﺹ ﻭﻗﺭﺍﺀﺓ ﺴﻨﻥ ﺍﷲ‬ ‫ﻓﻲ ﺨﻠﻘﻪ)‪ .(2‬ﺃﻱ ﻴﺒﻴّﻥ ﻟﻠﻨﺎﺱ ﺍﻟﺠﺎﻨﺏ ﺍﻟﻌﻘﻠﻲ ﻟﻠﻤﻌﺭﻓﺔ ﺇﻟﻰ ﺠﺎﻨﺏ ﺍﻟﻨﺹ ﺍﻟﻤﺒﺎﺸﺭ‬ ‫ﺍﻟﻤﻁﺎﺒﻕ ‪،‬ﻜﻤﺎ ﺘﻭﻀﺤﻪ ﺍﻟﻨﺼﻭﺹ ﺍﻟﺴﺎﺒﻘﺔ ‪ ،‬ﻭﻫﻭ ﺃﺤﺩ ﻭﺠﻭﻩ ﺍﻹﻋﺠﺎﺯ ﺍﻟﻘﺭﺁﻨﻲ)‪.(3‬‬ ‫ﻭﻫﻜﺫﺍ ﺘﺩﺨل ﺍﻟﻤﻌﺠﺯﺍﺕ ﻀﻤﻥ ﻤﻨﻅﻭﻤﺔ ﺍﻟﺘﺼﻭﺭ ﺍﻟﻘﺭﺁﻨﻲ ﻟﻠﻤﻌﺭﻓﺔ‪.‬‬

‫ﻭﻓﻲ ﺨﺘﺎﻡ ﻫﺫﺍ ﺍﻟﻌﺭﺽ ﻟﻠﺒﻴﺎﻥ ﺍﻹﻟﻬﻲ ﺍﻟﻤﺒﺎﺸﺭ ﻟﻠﻤﻌﺭﻓﺔ ﻨﺨﻠﺹ ﺇﻟﻰ ﺍﻟﺴﺅﺍل‬

‫ﺍﻟﺘﺎﻟﻲ‪:‬‬

‫ﺇﺫﺍ ﻜﺎﻥ ﺍﻟﻤﻨﻬﺞ ﺍﻟﻤﻌﺭﻓﻲ ‪ ،‬ﻋﻠﻰ ﺤﺴﺏ ﻤﺎ ﺠﺭﺕ ﺒﻪ ﺴﱡﻨﺔ ﺍﷲ ‪ ،‬ﺃﻥ ﻴﺘﻌﺎﻗﺏ‬

‫ﺍﻟﺭﺴل ﻭﺍﻷﻨﺒﻴﺎﺀ ﻟﻬﺩﺍﻴﺔ ﺍﻟﺒﺸﺭﻴﺔ ﻋﻥ ﻁﺭﻴﻕ ﺍﻟﺒﺙ ﺍﻟﻤﺒﺎﺸﺭ ﻟﻠﻤﻌﺭﻓﺔ ‪ ،‬ﻓﻜﻴﻑ ﺒﻪ ﺍﻟﺤﺎل‬ ‫ﻭﻗﺩ ﺍﻨﻘﻁﻌﺕ ﻫﺫﻩ ﺍﻟﻁﺭﻴﻘﺔ ﺒﻤﺠﻲﺀ ﺨﺎﺘﻡ ﺍﻷﻨﺒﻴﺎﺀ ﻭﺍﻟﺭﺴل )‪ (‬ﺒﺎﻟﺭﺴﺎﻟﺔ ﺍﻟﺨﺎﺘﻤﺔ ؟‬

‫)‪ (1‬ﺭﺍﺠﻊ ﺘﻔﺼﻴل ﻫﺫﺍ ﺍﻟﺠﺎﻨﺏ ﻋﺭﺽ ﺍﻹﻤﺎﻡ ﺍﻟﺸﺎﻁﺒﻲ ﻓﻲ ﺍﻟﻤﻭﺍﻓﻘﺎﺕ ﻤﺞ‪ ، 64/2‬ﻁﺒﻊ ﺩﺍﺭ ﺍﻟﻔﻜـﺭ ‪،‬‬ ‫ﺒﺸﺭ ﻭﺘﻌﻠﻴﻕ ﻋﺒﺩ ﺍﷲ ﺩﺭﺍﺯ‪.‬‬ ‫)‪ (2‬ﻴﻘﻭﻡ ﺍﻟﻤﻨﻬﺞ ﺍﻟﻤﻌﺭﻓﻲ ﺍﻹﺴﻼﻤﻲ ﻫﻨﺎ ﻋﻠﻰ ﺃﺴﻠﻭﺒﻴﻥ‪ :‬ﺃﺴﻠﻭﺏ ﺍﻹﺠﺘﻬﺎﺩ ﻹﻴﺠﺎﺩ ﺘﻁﺎﺒﻕ ﺒﻴﻥ ﺍﻟﺴﱡـﻨﻥ‬ ‫ﺍﻟﻜﻭﻨﻴﺔ ﻭﺤﻘﺎﺌﻘﻬﺎ ﺍﻟﻤﻭﻀﻭﻋﻴﺔ ﺒﺤﻴﺙ ﺘﻔﺴﺭ ﺍﻟﻅﻭﺍﻫﺭ ﺒﻁﺭﻴﻘﺔ ﻋﻠﻤﻴﺔ ﻤﻭﻀﻭﻋﻴﺔ ‪ ،‬ﻻ ﺒﺎﻟﺨﺭﺍﻓـﺔ ﺃﻭ‬ ‫ﺍﻟﺼﺩﻓﺔ ‪ .‬ﻭﻫﻨﺎ ﻻ ﻴﺘﻭﻗﻑ ﺍﻹﺠﺘﻬﺎﺩ ﻋﻠﻰ ﺍﻟﻭﺍﻗﻊ ﻭﺇﻨﻤﺎ ﻴﻤﺘﺩ ﻟﻘﺭﺍﺀﺓ ﺍﻟﻤﺴﺘﻘﺒل ﻭﺍﺴﺘﻁﻼﻉ ﺍﻟﻤﺠﻬـﻭل‬ ‫ﻭﻤﺎ ﻴﺨﻔﻴﻪ ﺍﻟﻐﻴﺏ ﻤﻥ ﺤﻘﺎﺌﻕ ‪ ،‬ﺒﺎﻹﻨﻁﻼﻕ ﻤﻥ ﺍﻷﺴﺱ ﺍﻟﺘﻲ ﺘﺤﻜﻡ ﺍﻟﺴﱡﻨﻥ ﺍﻹﻟﻬﻴﺔ ﻜﻘﻭﻟﻪ ﺘﻌﺎﻟــﻰ ‪:‬‬ ‫ﺭ ‪ ‬ﻟﻭﻀﻊ ﺍﻟﻨﻅﺭﻴﺎﺕ ﻭﺍﻟﺨﻁﻁ ﺍﻟﻁﻤﻭﺤﺔ ﻟﻸﻤﺔ‪ .‬ﻭﺍﻷﺴـﻠﻭﺏ ﺍﻟﺜـﺎﻨﻲ‬ ‫‪ ‬ﺘﺭ ﺍﻴ ﻟ ﺍ‬ ‫ﻫﻭ‪ :‬ﺍﻹﺠﺘﻬﺎﺩ ﻹﻴﺠﺎﺩ ﺘﻁﺎﺒﻕ ﻤﻌﺭﻓﻲ ﺒﻴﻥ ﺍﻟﻭﻗﺎﺌﻊ ﻭﺍﻟﺤﺎﺩﺜﺎﺕ ﻭﺒﻴﻥ ﺃﺤﻜﺎﻤﻬﺎ ﺍﻟﺸﺭﻋﻴﺔ ﻋﻠﻰ ﻤﻘﺘﻀﻰ‬ ‫ﺍﻟﺴﱡﻨﻥ ﺍﻟﺸﺭﻋﻴﺔ ﻟﻴﻨﻀﺒﻁ ﺍﻷﺴﻠﻭﺏ ﺍﻷﻭل ﻓﻲ ﻏﺎﻴﺎﺘﻪ ﻭﺃﻫﺩﺍﻓﻪ ﺒﻘﻭﺍﻋﺩ ﺍﻟﺸﺭﻉ ‪ ،‬ﻭﻫﺫﺍ ﻫﻭ ﺍﻹﺠﺘﻬـﺎﺩ‬ ‫ﺍﻟﻔﻘﻬﻲ‪.‬‬ ‫)‪ (3‬ﺭﺍﺠﻊ ﺘﻔﺼﻴل ﺃﻭﻓﻰ ﻟﻬﺫﺍ ﺍﻟﺠﺎﻨﺏ ﻤﻥ ﺍﻹﻋﺠﺎﺯ ﺍﻟﻘﺭﺁﻨﻲ ‪ ،‬ﻤﺎﻟﻙ ﺒﻥ ﻨﺒﻲ ‪ ،‬ﻓﻲ ﻜﺘـﺎﺏ " ﺍﻟﻅـﺎﻫﺭﺓ‬ ‫ﺍﻟﻘﺭﺁﻨﻴﺔ"‪.‬‬

‫ﺩ‪ .‬ﺇﺒﺭﺍﻫﻴﻡ ﺸﻭﻗﺎﺭ‬

‫ﺍﻹﻁﺎﺭ ﺍﻟﻤﻌﺭﻓﻲ ﻟﻠﺴﻨﻥ ﺍﻹﻟﻬﻴﺔ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ‬

‫ﺍﻹﺠﺎﺒﺔ ﺍﻟﻤﻘﻨﻌﺔ ﻟﻬﺫﺍ ﺍﻟﺴﺅﺍل ﻨﺠﺩﻫﺎ ﻓﻲ ﺁﻴﺘﻴﻥ ﺘﺭﺸﺩ ﺇﺤﺩﺍﻫﻤﺎ ﺇﻟﻰ ﻤﺼﺩﺭ‬

‫ﺍﻟﻤﻌﺭﻓﺔ‪ ،‬ﻭﺍﻷﺨﺭﻯ ﺇﻟﻰ ﻭﺴﻴﻠﺔ ﺘﺤﺼﻴﻠﻬﺎ ‪ ،‬ﺃﻤﺎ ﺍﻷﻭﻟﻰ ﻓﻘﻭﻟﻪ ﺘﻌﺎﻟﻰ‪:‬‬ ‫ﻠﻴ‬

‫ﻟ‬

‫ﺍﻟﻜﺘ‬

‫"ﺍﻟﻌﻨﻜﺒﻭﺕ ﺁﻴﺔ‪"51:‬‬

‫ﻴﺘﻠ‬

‫ﻠﻴ‬

‫ﻭﺃﻤﺎ ﺍﻵﻴﺔ ﺍﻟﺜﺎﻨﻴﺔ ﻓﻘﻭﻟﻪ ﺘﻌﺎﻟﻰ‪:‬‬ ‫ﻟ ﺭ‬

‫ﺍﻟﻠ‬

‫ﻟ ﺍﻟﺭ‬ ‫ﻠﻴﻜ‬

‫ﺭﺤﻤﺘ‬

‫ﻟ‬

‫ﺍ‬

‫ﻟ ﺍ ﻤﺭ ﻤ‬

‫ﺘ ﺘ ﺍﻟ ﻴ‬

‫ﻟﺭﺤﻤﺔ‬

‫ﻤﺭ ﻤ ﺍ ﻤ‬

‫ﻜﺭ‬

‫ﻟ ﻠﻤ ﺍﻟ ﻴ ﻴ ﺘ‬

‫ﻟ‬

‫ﺍﻟ‬

‫ﻠﻴ ‪ " ‬ﺍﻟﻨﺴﺎﺀ ﺁﻴﺔ‪."83:‬‬

‫ﻟ ﻴﻜ‬

‫ﻴ ﻤ‬

‫ﻤ‬

‫‪‬‬

‫ﺍ ﺍ‬

‫ﻟ‬

‫ﺇﺫﻥ ﻓﻲ ﺍﻟﻜﺘﺎﺏ ﻜﻔﺎﻴﺔ ‪ ،‬ﺜﻡ ﺇﻥ ﺍﷲ ﺘﻌﺎﻟﻰ ﺒﻔﻀﻠﻪ ﻭﺭﺤﻤﺘﻪ ﺃﻨﻘﺫ ﺍﻟﺒﺸﺭﻴﺔ ﻤﻥ ﺃﻥ‬

‫ﻴﻜﻭﻨﻭﺍ ﺠﻤﻴﻌﹰﺎ ﺠﻨﻭﺩﹰﺍ ﻷﺒﻠﻴﺱ ‪ ،‬ﻓﻲ ﺍﻟﺨﻠﻁ ﺒﻴﻥ ﺍﻟﺤﻕ ﻭﺍﻟﺒﺎﻁل ‪ ،‬ﻭﺫﻟﻙ ﺒﺈﻨﺯﺍل ﺍﻟﻜﺘﺎﺏ ‪،‬‬ ‫ﺜﻡ ﺒﺈﺭﺸﺎﺩ ﺍﻟﻨﺎﺱ ﻷﺨﺫ ﺍﻟﻤﻌﺭﻓﺔ ﻤﻥ ﺃﻭﻟﻲ ﺍﻷﻟﺒﺎﺏ ‪ ،‬ﻭﻫﻡ ﺃﻫل ﺍﻻﺴﺘﻨﺒﺎﻁ ‪ ،‬ﻭﺭﺜﺔ‬

‫ﺍﻷﻨﺒﻴﺎﺀ‪ .‬ﻭﻫﺫﺍ ﻴﻌﻨﻲ ﻗﻁﻌﹰﺎ ﺃﻥ ﺇﻨﺯﺍل ﺍﻟﻜﺘﺎﺏ ﻭﺘﻼﻭﺘﻪ ﺒﺎﻟﻤﻔﻬﻭﻡ ﺍﻟﻤﻌﺭﻓﻲ ‪ ،‬ﻴﻘﻭﻤﺎﻥ ﻤﻘﺎﻡ‬

‫ﺍﻟﻤﻨﻬﺞ ﺍﻟﺴﺎﺒﻕ ‪ ،‬ﺃﻱ ﺃﻥ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﻘﺭﺍﺀﺓ ﻫﻤﺎ ﺍﻟﻤﻨﻬﺞ ﺍﻟﻤﻌﺭﻓﻲ ﺍﻟﺒﺩﻴل ‪ ،‬ﻭﻫﺫﺍ ﻴﻘﺭﺭ‬ ‫ﻨﺘﻴﺠﺘﻴﻥ ﻤﻬﻤﺘﻴﻥ‪:‬‬

‫ﺍﻟ ﺘﻴ ﺔ ﺍ ﻟ ‪ :‬ﺇ ّ‬ ‫ﻥ ﺍﻟﻜﺘﺎﺏ "ﺍﻟﻘﺭﺁﻥ" ﻤﺼﺩﺭ ﻋﺎﻡ ﺸﺎﻤل ﻟﻠﻤﻌﺭﻓﺔ)‪ ،(1‬ﻭﺘﺘﺤﻘﻕ ﻫﺫﻩ‬ ‫ﺍﻟﻨﺘﻴﺠﺔ ﺒﺘﻼﻭﺓ ﺍﻟﻜﺘﺎﺏ ‪ ،‬ﺃﻱ ﺒﺎﻟﻘﺭﺍﺀﺓ ﻭﺍﻟﺘﺩﺒﺭ ﺜﻡ ﺍﻟﻌﻤل ﻋﻠﻰ ﻤﻘﺘﻀﻰ‬ ‫ﺍﻟﺘﺼﻭﺭ ﺍﻟﺫﻱ ﻓﻴﻪ‪.‬‬

‫ﺍﻟ ﺘﻴ ﺔ ﺍﻟ ﻴﺔ‪ :‬ﺇﻥ ﻤﻬﻤﺔ ﺍﻷﻨﺒﻴﺎﺀ ﻭﺍﻟﺭﺴل ‪ ،‬ﺍﻟﺫﻴﻥ ﻜﺎﻨﻭﺍ ﺴﻔﺭﺍﺀ ﺒﻴﻥ ﺍﻟﺨﺎﻟﻕ ﻭﺍﻟﺨﻠﻕ‬

‫ﻓﻲ ﻨﻘل ﺍﻟﻤﻌﺭﻓﺔ ‪ ،‬ﻗﺩ ﺍﻨﺘﻘﻠﺕ ﺇﻟﻰ ﻋﺎﻤﺔ ﺍﻟﻨﺎﺱ ﺃﻭ ﻤﻥ ﻴﻨﻭﺏ ﻋﻨﻬﻡ ﻓﻲ‬ ‫ﺍﻟﺒﻴﺎﻥ ﺍﻟﻤﻌﺭﻓﻲ ﻭﻫﻡ ﺍﻟﻌﻠﻤﺎﺀ ‪.‬‬

‫)‪ (1‬ﻟﻬﺫﺍ ﻗﺎل ﺍﻹﻤﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ‪ ":‬ﻓﻠﻴﺴﺕ ﺘﻨﺯل ﺒﺄﺤﺩ ﻤﻥ ﺃﻫل ﺩﻴﻥ ﺍﷲ ﻨﺎﺯﻟﺔ ﺇﻻ ﻓﻲ ﻜﺘﺎﺏ ﺍﷲ ﺍﻟﺩﻟﻴل ﻋﻠﻰ‬ ‫ﺴﺒﻴل ﺍﻟﻬﺩﻯ ﻓﻴﻬﺎ " ‪ .‬ﻓﻤﻔﻬﻭﻡ ﺍﻟﺩﻟﻴل ﻋﺎﻡ ‪ ،‬ﻻ ﻴﻘﺼﺭ ﻋﻠﻰ ﻤﻌﺭﻓﺔ ﺍﻟﺤﻜﻡ ﺍﻟﺸﺭﻋﻲ‪ " ،‬ﺍﻟﺭﺴـﺎﻟﺔ " ‪،‬‬ ‫ﺘﺤﻘﻴﻕ ﺃﺤﻤﺩ ﺸﺎﻜﺭ‪ ،‬ﺹ‪.20‬‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ ‪1424 /‬ﻫـ‬

‫ﺍﻟﻔﻠﺴﻔﺔ ﻭﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ‬

‫ﻭﻫﻜﺫﺍ ﻭﻗﻌﺕ ﻋﻠﻰ ﻋﺎﺘﻕ ﺍﻟﺒﺸﺭﻴﺔ ﻤﻬﻤﺔ ﺇﻀﺎﻓﻴﺔ ﻟﻠﺒﺤﺙ ﻋﻥ ﺍﻟﺤﻕ ﺒﺎﻨﻘﻁﺎﻉ ﺒﻌﺙ‬

‫ﺍﻟﺭﺴل ﻭﻤﺠﻲﺀ ﺨﺎﺘﻡ ﺍﻷﻨﺒﻴﺎﺀ )‪ .(‬ﻭﻟﻜﻥ ﻤﺎ ﺍﻟﻭﺴﺎﺌل ﻭﺍﻵﻟﻴﺎﺕ ﺍﻟﺘﻲ ﺘﻌﻴﻥ ﺍﻹﻨﺴﺎﻥ‬ ‫ﻟﻠﻘﻴﺎﻡ ﺒﻬﺫﻩ ﺍﻟﻤﻬﻤﺔ ؟‬

‫ﻟﻌل ﺍﻹﺠﺎﺒﺔ ﻋﻥ ﻫﺫﺍ ﺍﻟﺴﺅﺍل ﻨﺠﺩﻫﺎ ﻋﻨﺩ ﺍﻷﺴﻠﻭﺏ ﺍﻟﺜﺎﻨﻲ ﻻﻜﺘﺴﺎﺏ ﺍﻟﻤﻌﺭﻓﺔ ﻓﻲ‬

‫ﺍﻟﺘﺼﻭﺭ ﺍﻟﻘﺭﺁﻨﻲ ‪ ،‬ﺃﻱ ﺃﺴﻠﻭﺏ ﺍﻟﻨﻅﺭ ﻭﺍﻻﺴﺘﺩﻻل ‪ ،‬ﻭﻫﻭ ﻤﺎ ﻴﻤﻜﻥ ﺘﺴﻤﻴﺘﻪ ﺒـ "ﺍﻟﻨﻅﺎﻡ‬

‫ﺍﻻﺴﺘﻨﺒﺎﻁﻲ" ﺍﻟﺫﻱ ﺒﻴّﻥ ﺍﻟﻘﺭﺁﻥ ﻨﻔﺴﻪ ﻤﻌﻴﺎﺭﻩ ﻭﺁﻟﻴﺎﺘﻪ ﻟﻴﻜﻭﻥ ﻤﻨﻬﺠﹰﺎ ﻟﻼﺴﺘﻨﺒﺎﻁ ﺍﻟﻤﻌﺭﻓﻲ‬

‫ﻤﺎ ﺒﻘﻴﺕ ﺤﺎﺠﺔ ﺍﻹﻨﺴﺎﻥ ﺇﻟﻰ ﺍﻟﻤﻌﺭﻓﺔ)‪.(1‬‬

‫ﺍﻟﻤﺭﺍ‬

‫‪:‬‬

‫‪ -1‬ﺃﺤﻤﺩ ﺤﺴﻥ ﻓﺭﺤﺎﺕ ‪ :‬ﺴﱡﻨﺔ ﺍﷲ ﺍﻟﺘﻲ ﻻ ﺘﺘﺒﺩل ﻭﻻ ﺘﺘﺤﻭل ‪ ،‬ﺩﺍﺭ ﻋﻤﺎﺭ‪،‬ﺍﻷﺭﺩﻥ‬ ‫‪1999‬ﻡ‪.‬‬

‫‪ -2‬ﺃﺤﻤﺩ ﺒﻥ ﻋﺒﺩ ﺍﻟﺤﻠﻴﻡ ﺍﺒﻥ ﺘﻴﻤﻴﺔ‪ :‬ﻤﺠﻤﻭﻉ ﺍﻟﻔﺘﺎﻭﻱ ‪ ،‬ﺠﻤﻊ ﻭﺘﺭﺘﻴﺏ ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﺒﻥ‬ ‫ﻗﺎﺴﻡ ‪ ،‬ﺍﻟﺴﻌﻭﺩﻴﺔ ‪.‬‬

‫‪ -‬ﺭﺴﺎﻟﺔ ﺍﻟﺴﱡﻨﺔ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﻀﻤﻥ ﺠﺎﻤﻊ ﺍﻟﺭﺴﺎﺌل ‪ ،‬ﻤﻁﺒﻌﺔ ﺍﻟﻤﺩﻨﻲ ﺍﻟﻘﺎﻫﺭﺓ ‪1969‬ﻡ‪.‬‬

‫‪ -3‬ﺃﺤﻤﺩ ﺒﻥ ﻓﺎﺭﺱ‪ :‬ﻤﻌﺠﻡ ﻤﻘﺎﻴﻴﺱ ﺍﻟﻠﻐﺔ ‪ ،‬ﻋﺎﻟﻡ ﺍﻟﻜﺘﺏ‪ ،‬ﺒﻴﺭﻭﺕ ﺒﺩﻭﻥ ﺘﺎﺭﻴ ‪.‬‬

‫‪ -4‬ﺃﺤﻤﺩ ﺒﻥ ﻤﺤﻤﺩ ﺒﻥ ﻴﻌﻘﻭﺏ ﺒﻥ ﻤﺴﻜﻭﻴﻪ ‪ :‬ﺘﻬﺫﻴﺏ ﺍﻷﺨﻼﻕ ﻭﺘﻁﻬﻴﺭ ﺍﻷﻋﺭﺍﻕ ‪،‬‬ ‫ﺘﺤﻘﻴﻕ‪ :‬ﺍﺒﻥ ﺍﻟﺨﻁﻴﺏ ‪ ،‬ﺍﻟﻤﻁﺒﻌﺔ ﺍﻟﻤﺼﺭﻴﺔ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ ‪1398‬ﻫ‪.‬‬

‫‪ -5‬ﺒﺩﻴﻊ ﺍﻟﺯﻤﺎﻥ ﺴﻌﻴﺩ ﺍﻟﻨﻭﺭﺴﻲ‪ :‬ﺇﺸﺎﺭﺍﺕ ﺍﻹﻋﺠﺎﺯ ﻓﻲ ﻤﻅﺎﻥ ﺍﻹﻋﺠﺎﺯ ‪ ،‬ﺩﺍﺭ‬ ‫ﺴﻭﺯﻟﺭ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ ‪1994‬ﻡ‪.‬‬

‫‪ -6‬ﺠﻤﺎل ﺍﻟﺩﻴﻥ ﻤﺤﻤﺩ ﺒﻥ ﺃﻜﺭﻡ ﺍﺒﻥ ﻤﻨﻅﻭﺭ‪ :‬ﻟﺴﺎﻥ ﺍﻟﻌﺭﺏ‪ ،‬ﺩﺍﺭ ﺼﺎﺩﺭ‪ ،‬ﺒﻴﺭﻭﺕ‬ ‫‪1956‬ﻡ‪.‬‬

‫‪ -7‬ﺤﺎﺭﺙ ﺒﻥ ﺃﺴﺩ ﺍﻟﻤﺤﺎﺴﺒﻲ‪ :‬ﺍﻟﻌﻘل ﻭﻓﻬﻡ ﺍﻟﻘﺭﺁﻥ‪ ،‬ﺍﻟﺩﺍﺭ ﺍﻟﻜﻨﺩﻱ‪ ،‬ﺒﻴﺭﻭﺕ ‪1982‬ﻡ‪.‬‬ ‫)‪ (1‬ﻗﺩ ﺘﻡ ﺒﻴﺎﻥ ﺁﻟﻴﺎﺕ ﻫﺫﺍ ﺍﻟﻤﻨﻬﺞ ﺍﻻﺴﺘﺩﻻﻟﻲ ﺍﻟﻌﻤﻠﻲ ‪ ،‬ﻓﻲ ﺒﺤﺙ ﻤﺴﺘﻘل ﻋﻨﻭﺍﻨـﻪ " ﺍﻟﺴﱡـﻨﻥ ﺍﻹﻟﻬﻴـﺔ‬ ‫ﻭﺍﻟﺒﻌﺩ ﺍﻟﻤﻌﺭﻓﻲ ﻟﻺﻨـﺯﺍل ﻭﺍﻟﺘﻨﺯﻴل ﻓﻲ ﺍﻟﻘﺭﺁﻥ " ﻨﺴﺄل ﺍﷲ ﺃﻥ ﻴﻭﻓﻘﻨﺎ ﻓﻲ ﺘﻘﺩﻴﻤﺔ ﻟﻠﺒﺎﺤﺜﻴﻥ‪.‬‬

‫ﺍﻹﻁﺎﺭ ﺍﻟﻤﻌﺭﻓﻲ ﻟﻠﺴﻨﻥ ﺍﻹﻟﻬﻴﺔ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ‬

‫ﺩ‪ .‬ﺇﺒﺭﺍﻫﻴﻡ ﺸﻭﻗﺎﺭ‬

‫‪ -8‬ﺃﺒﻭ ﺤﺎﻤﺩ ﺍﻟﻐﺯﺍﻟﻲ‪ :‬ﻤﻌﻴﺎﺭ ﺍﻟﻌﻠﻡ ‪ ،‬ﺩﺍﺭ ﺍﻟﻤﻌﺎﺭﻑ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ ‪ ،‬ﺒﺩﻭﻥ ﺘﺎﺭﻴ ‪.‬‬

‫‪ -9‬ﺍﻟﺭﺍﻏﺏ ﺍﻷﺼﻔﻬﺎﻨﻲ‪:‬ﺍﻟﻤﻔﺭﺩﺍﺕ ﻓﻲ ﻏﺭﻴﺏ ﺍﻟﻘﺭﺁﻥ ‪ ،‬ﺩﺍﺭ ﺍﻟﻤﻌﺭﻓﺔ ‪،‬ﺒﻴﺭﻭﺕ ‪ ،‬ﺒﺩﻭﻥ‬ ‫ﺘﺎﺭﻴ (‪.‬‬

‫‪ -‬ﺘﻔﺼﻴل ﺍﻟﻨﺸﺄﺘﻴﻥ ﻭﺘﺤﺼﻴل ﺍﻟﺴﻌﺎﺩﺘﻴﻥ ‪ ،‬ﺩﺍﺭ ﺍﻟﻐﺭﺏ ﺍﻹﺴﻼﻤﻲ‪ ،‬ﺒﻴﺭﻭﺕ ‪.1988‬‬

‫‪-10‬‬

‫ﺴﻠﻴﻤﺎﻥ ﺍﻟﺨﻁﻴﺏ‪ :‬ﺃﺴﺱ ﻤﻔﻬﻭﻡ ﺍﻟﺤﻀﺎﺭﺓ ﻓﻲ ﺍﻹﺴﻼﻡ ‪ ،‬ﺯﻫﺭﺍﺀ ﻟﻺﻋﻼﻡ‬

‫‪-11‬‬

‫ﺴﻴﺩ ﻗﻁﺏ‪ :‬ﺨﺼﺎﺌﺹ ﺍﻟﺘﺼﻭﺭ ﺍﻹﺴﻼﻤﻲ ﻭﻤﻘﻭﻤﺎﺘﻪ‪ ،‬ﺩﺍﺭ ﺍﻟﺸﺭﻭﻕ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ‪،‬‬

‫‪-12‬‬

‫ﻋﺒﺎﺱ ﻤﺤﻤﻭﺩ ﺍﻟﻌﻘﺎﺩ ‪ :‬ﺍﻟﻔﻠﺴﻔﺔ ﺍﻟﻘﺭﺁﻨﻴﺔ ‪ ،‬ﻤﻁﺒﻌﺔ ﻟﺠﻨﺔ ﺍﻟﺘﺄﻟﻴﻑ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ ‪،‬‬

‫‪-13‬‬

‫ﻋﺒﺩ ﺍﻟﺤﻤﻴﺩ ﺍﻟﺒﻼﻟﻲ‪ :‬ﺴﱡﻨﺔ ﺍﷲ ﻓﻲ ﺍﺒﺘﻼﺀ ﺍﻷﻤﻡ‪ ،‬ﺩﺍﺭ ﺍﻟﺩﻋﻭﺓ‪ ،‬ﺍﻟﻜﻭﻴﺕ‪1992،‬ﻡ‪.‬‬

‫‪-15‬‬

‫ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﺤﺴﻥ ﺤﺒﻨﻜﺔ ﺍﻟﻤﻴﺩﺍﻨﻲ‪ :‬ﻀﻭﺍﺒﻁ ﺍﻟﻤﻌﺭﻓﺔ ﻭﺃﺼﻭل ﺍﻻﺴﺘﺩﻻل ‪،‬‬

‫ﺍﻟﻌﺭﺒﻲ ﺍﻟﻘﺎﻫﺭﺓ ‪ ،‬ﺒﺩﻭﻥ ﺘﺎﺭﻴ ‪.‬‬

‫‪1983‬ﻡ‪.‬‬

‫ﺒﺩﻭﻥ ﺘﺎﺭﻴ ‪.‬‬

‫‪-14‬‬

‫ﻋﺒﺩ ﺍﻟﺤﻤﻴﺩ ﺼﺩﻴﻘﻲ‪ :‬ﺘﻔﺴﻴﺭ ﺍﻟﺘﺎﺭﻴ ‪ ،‬ﺩﺍﺭ ﺍﻟﻘﻠﻡ ‪ ،‬ﺍﻟﻜﻭﻴﺕ ‪1980‬ﻡ‪.‬‬

‫ﺩﺍﺭ ﺍﻟﻘﻠﻡ ‪،‬ﺩﻤﺸﻕ ‪1993‬ﻡ‪.‬‬

‫‪-16‬‬

‫ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﺒﻥ ﻤﺤﻤﺩ ﺒﻥ ﺨﻠﺩﻭﻥ ‪ :‬ﺍﻟﻤﻘﺩﻤﺔ ‪ ،‬ﺩﺍﺭ ﻨﻬﻀﺔ ﻤﺼﺭ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ‬

‫‪1979‬ﻡ‪.‬‬

‫‪ -‬ﺸﻔﺎﺀ ﺍﻟﺴﺎﺌل ﻭﺘﻬﺫﻴﺏ ﺍﻟﻤﺴﺎﺌل ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺭ ‪ ،‬ﺩﻤﺸﻕ ‪1996‬ﻡ‪.‬‬

‫‪-17‬‬

‫ﻋﺒﺩ ﺍﻟﻜﺭﻴﻡ ﺯﻴﺩﺍﻥ‪ :‬ﺍﻟﺴﱡﻨﻥ ﺍﻹﻟﻬﻴﺔ ﻓﻲ ﺍﻷﻤﻡ ﻭﺍﻟﻤﺠﺘﻤﻌﺎﺕ ﻭﺍﻷﻓﺭﺍﺩ ﻓﻲ‬

‫‪-18‬‬

‫ﻋﺒﺩ ﺍﷲ ﺘﻠﻴﺩﻱ ‪ :‬ﺃﺴﺒﺎﺏ ﻫﻼﻙ ﺍﻷﻤﻡ ﻭ ﺴﱡﻨﺔ ﺍﷲ ﻓﻲ ﺍﻟﻘﻭﻡ ﺍﻟﻤﺠﺭﻤﻴﻥ ‪ ،‬ﺩﺍﺭ‬

‫‪-19‬‬

‫ﻋﻠﻰ ﺒﻥ ﻤﺤﻤﺩ ﺍﻟﺠﺭﺠﺎﻨﻲ ‪ :‬ﺍﻟﺘﻌﺭﻴﻔﺎﻥ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺏ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺒﻴﺭﻭﺕ ‪2000‬ﻡ‪.‬‬

‫‪-20‬‬

‫ﺍﻟﺸﺭﻴﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ ‪ ،‬ﻤﺅﺴﺴﺔ ﺍﻟﺭﺴﺎﻟﺔ‪ ،‬ﺒﻴﺭﻭﺕ ‪1993‬ﻡ‪.‬‬ ‫ﺍﻟﺒﺸﺎﺌﺭ ﺍﻹﺴﻼﻤﻴﺔ ‪ ،‬ﺒﻴﺭﻭﺕ ‪1986‬ﻡ‪.‬‬

‫ﻋﻤﺎﺩ ﺍﻟﺩﻴﻥ ﺨﻠﻴل‪ :‬ﺍﻟﺘﻔﺴﻴﺭ ﺍﻹﺴﻼﻤﻲ ﻟﻠﺘﺄﺭﻴ ‪ ،‬ﺩﺍﺭ ﺍﻟﻌﻠﻡ ﻟﻠﻤﻼﻴﻴﻥ ‪ ،‬ﺒﻴﺭﻭﺕ ‪.‬‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ ‪1424 /‬ﻫـ‬

‫ﺍﻟﻔﻠﺴﻔﺔ ﻭﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ‬

‫‪-21‬‬

‫ﺍﺒﻥ ﻗﻴﻡ ﺍﻟﺠﻭﺯﻴﺔ‪ :‬ﺸﻔﺎﺀ ﺍﻟﻌﻠﻴل ﻓﻲ ﻤﺴﺎﺌل ﺍﻟﻘﻀﺎﺀ ﻭ ﺍﻟﻘﺩﺭ ﻭﺍﻟﺤﻜﻤﺔ ﻭﺍﻟﺘﻌﻠﻴل‪،‬‬

‫‪-22‬‬

‫ﻤﺤﻤﺩ ﺍﻟﺒﺎﻗﺭ ﺼﺩﺭ‪ :‬ﺍﻟﺴﱡﻨﻥ ﺍﻟﺘﺎﺭﻴﺨﻴﺔ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ‪ ،‬ﺩﺍﺭ ﺍﻟﺘﻌﺎﺭﻑ‪ ،‬ﺒﻴﺭﻭﺕ‬

‫ﺍﻟﺤﺴﻴﻨﻴﺔ ‪،‬ﺍﻟﻘﺎﻫﺭﺓ ‪1323‬ﻫ ‪.‬‬

‫‪1989‬ﻡ‪.‬‬

‫‪ -23‬ﻤﺤﻤﺩ ﺒﻥ ﺍﻟﺠﺭﻴﺭ ﺍﻟﻁﺒﺭﻱ‪ :‬ﺠﺎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﻓﻲ ﺘﺄﻭﻴل ﺁﻱ ﺍﻟﻘﺭﺁﻥ‪ ،‬ﺩﺍﺭ ﺍﻟﻤﻌﺎﺭﻑ‪،‬‬ ‫ﺍﻟﻘﺎﻫﺭﺓ‪.‬‬

‫‪ -24‬ﻤﺤﻤﺩ ﺍﻟﺼﺎﺩﻕ ﻋﺭﺠﻭﻥ‪ :‬ﺴﻨﻥ ﺍﷲ ﻓﻲ ﺍﻟﻤﺠﺘﻤﻊ ﻤﻥ ﺨﻼل ﺍﻟﻘﺭﺁﻥ ‪ ،‬ﺍﻟﺩﺍﺭ‬ ‫ﺍﻟﺴﻌﻭﺩﻴﺔ ﻟﻠﺘﻭﺯﻴﻊ‪ ،‬ﺠﺩﺓ ‪1984‬ﻡ ‪.‬‬

‫‪ -25‬ﻤﺤﻤﺩ ﻋﺒﺩ ﺍﷲ ﺩﺭﺍﺯ‪ :‬ﺩﺴﺘﻭﺭ ﺍﻷﺨﻼﻕ ﻓﻲ ﺍﻟﻘﺭﺁﻥ‪ ،‬ﻤﺅﺴﺴﺔ ﺍﻟﺭﺴﺎﻟﺔ‪ ،‬ﺒﻴﺭﻭﺕ‬ ‫‪1985‬ﻡ‪.‬‬

‫‪ -26‬ﻤﺤﻤﺩ ﻗﻁﺏ‪ :‬ﺤﻭل ﺍﻟﺘﻔﺴﻴﺭ ﺍﻹﺴﻼﻤﻲ ﻟﻠﺘﺄﺭﻴ ‪ ،‬ﺍﻟﻤﺠﻤﻭﻋﺔ ﺍﻹﻋﻼﻤﻴﺔ ﺠﺩﺓ ‪،‬‬ ‫ﺒﺩﻭﻥ ﺘﺎﺭﻴ ‪.‬‬

‫‪ -27‬ﻤﺤﻤﺩ ﺍﻟﻜﺘﺎﻨﻲ‪ :‬ﺠﺩل ﺍﻟﻌﻘل ﻭﺍﻟﻨﻘل ﻓﻲ ﻤﻨﺎﻫﺞ ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ‪ ،‬ﺩﺍﺭ ﺍﻟﺜﻘﺎﻓﺔ‪ ،‬ﺍﻟﺩﺍﺭ‬ ‫ﺍﻟﺒﻴﻀﺎﺀ‪1992 ،‬ﻡ‪.‬‬

‫‪ -28‬ﻤﺤﻤﺩ ﺒﻥ ﻋﻠﻲ ﺒﻥ ﻋﻁﻴﺔ ﺃﺒﻭ ﻁﺎﻟﺏ ﺍﻟﻤﻜﻲ‪ :‬ﻗﻭﺕ ﺍﻟﻘﻠﻭﺏ ﻓﻲ ﻤﻌﺎﻤﻠﺔ ﺍﻟﻤﺤﺒﻭﺏ‪،‬‬ ‫ﻤﺅﺴﺴﺔ ﺍﺒﻥ ﺨﻠﺩﻭﻥ ﻟﻠﺩﺭﺍﺴﺎﺕ ﻭﺍﻟﻨﺸﺭ‪ ،‬ﻋﻤﺎﻥ‪ -‬ﺍﻷﺭﺩﻥ ‪1990‬ﻡ‪.‬‬

‫‪ -29‬ﺃﺒﻭ ﺍﻟﻤُﻌﻴﻥ ﻤﻴﻤﻭﻥ ﺒﻥ ﻤﺤﻤﺩ‪ :‬ﺘﺒﺼﺭﺓ ﺍﻷﺩﻟﺔ ﻓﻲ ﺃﺼﻭل ﺍﻟﺩﻴﻥ ‪ ،‬ﻁﺒﻊ ﺍﻟﻤﻌﻬﺩ‬ ‫ﺍﻟﻌﻠﻤﻲ ﺍﻟﻔﺭﻨﺴﻲ ﻟﻠﺩﺭﺍﺴﺎﺕ ﺍﻟﻌﺭﺒﻴﺔ‪ ،‬ﺩﻤﺸﻕ ‪1990‬ﻡ‪.‬‬

‫‪ -30‬ﻭﻟﻲ ﺍﷲ ﺍﻟﺩﻫﻠﻭﻱ‪ :‬ﺤﺠﺔ ﺍﷲ ﺍﻟﺒﺎﻟﻐﺔ ‪ ،‬ﺩﺍﺭ ﺍﻟﻤﻌﺭﻓﺔ ‪ ،‬ﺒﻴﺭﻭﺕ ﺒﺩﻭﻥ ﺘﺎﺭﻴ ‪.‬‬

‫ﺍﻟﻤ‬

‫ﻤ ﻤ‬

‫ﺭ‬

‫ﻴ‬ ‫‪ .‬ﺍﻟﻤ‬

‫ﺘ‬

‫ﺍﻟ ﻴ )*(‬

‫ﻤﻥ ﺍﻷﺩﻟﺔ ﺍﻟﺘﻲ ﻴﺘﻌﻠﻕ ﺒﻬﺎ ﻤﺜﺒﺘﻭﺍ ﺍﻟﻤﻭﺍﻀﻌﺔ ﺍﻟﻠﻐﻭﻴﺔ ﺤﻴﻥ ﺍﺴﺘﺩﻻﻟﻬﻡ ﻋﻠﻰ ﻭﻗﻭﻉ‬

‫ﺍﻟﻤﺠﺎﺯ ﺍﺴﺘﺤﺎﻟﺔ ﺃﻥ ﻴﻜﻭﻥ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺩ ﺘﻌﻠﻡ ﻜل ﻫﺫﻩ ﺍﻟﻠﻐﺎﺕ ﺍﻟﺘﻲ ﻴﺘﻜﻠﻤﻬﺎ‬

‫ﺍﻟﻨﺎﺱ)‪ ،(1‬ﻭﺫﻫﺏ ﺃﺒﻭ ﻤﻨﺼﻭﺭ ﻓﻴﻤﺎ ﺤﻜﺎﻩ ﻋﻨﻪ ﺍﻹﻤﺎﻡ ﺍﻟﺯﺭﻜﺸﻲ ﺇﻟﻰ ﺃﻥ ﺍﻟﺘﻭﻗﻴﻑ " ﻭﻗﻊ‬

‫ﻓﻲ ﺍﻻﺒﺘﺩﺍﺀ ﻋﻠﻰ ﻟﻐﺔ ﻭﺍﺤﺩﺓ"‬

‫)‪(2‬‬

‫ﻭﻫﻭ ﻤﺫﻫﺏ ﺘﺄﺴﺱ ﻋﻠﻰ ﻭﻋﻲ ﺘﻔﻀﻴﻠﻲ ﻟﻠﻐﺔ ﺍﻟﻌﺭﺏ‬

‫ﻋﻠﻰ ﻏﻴﺭﻫﺎ‪ ،‬ﺤﻴﺙ ﻤﺎﻟﻭﺍ ﺇﻟﻰ ﺍﻋﺘﺒﺎﺭ ﺍﻟﻌﺭﺒﻴﺔ ﺃﻡ ﺍﻷﻟﺴﻨﺔ‪ ،‬ﻭﻤﻌﻴﻥ ﺍﻟﻠﻐﺎﺕ‪ ،‬ﻭﻫﻭ ﺘﺼﻭﺭ‬

‫ﻏﻴﺭ ﻤﺴﺘﺒﻌﺩ ﻋﻨﺩﻱ‪ ،‬ﺇﻻ ﺃﻨﻬﻡ ﺃﻗﺎﻤﻭﻩ ﻋﻠﻰ ﺍﺴﺘﺩﻻﻻﺕ ﻀﻌﻴﻔﺔ ﺘﻔﺘﻘﺩ ﺍﻟﻤﻨﻬﺞ ﺍﻟﻌﻠﻤﻲ‪،‬‬ ‫ﻭﺘﺴﺘﺤﻀﺭ ﺍﻟﻌﺎﻁﻔﺔ ﺍﻟﺩﻴﻨﻴﺔ‪ ،‬ﻭﻟﺫﻟﻙ ﺃﻟﻔﻴﻨﺎﻫﻡ ﻴﺄﺘﻭﻥ ﺒﺎﻟﻐﺭﺍﺌﺏ ﻭﻴﺴﻭﻗﻭﻨﻬﺎ ﻤﺴﺎﻕ ﺍﻷﺩﻟﺔ‪،‬‬

‫ﻭﻤﻥ ﺫﻟﻙ ﻤﺎ ﺭﻭﺍﻩ ﺍﺒﻥ ﻋﺴﺎﻜﺭ ﻓﻲ ﺘﺎﺭﻴﺨﻪ ﻋﻥ ﺍﺒﻥ ﻋﺒﺎﺱ ﺭﻀﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪" :‬ﺃﻥ ﺁﺩﻡ‬

‫)‪ (‬ﻜﺎﻨﺕ ﻟﻐﺘﻪ ﻓﻲ ﺍﻟﺠﻨﺔ ﺍﻟﻌﺭﺒﻴﺔ‪ ،‬ﻓﻠﻤﺎ ﻋﺼﻰ ﺴﻠﺒﻪ ﺍﻟﻌﺭﺒﻴﺔ ﻓﺘﻜﻠﻡ ﺒﺎﻟﺴﺭﻴﺎﻨﻴﺔ‪ ،‬ﻓﻠﻤﺎ‬

‫)*( ﺃﺴﺘﺎﺫ ﻤﺴﺎﻋﺩ‪ ،‬ﻗﺴﻡ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﻌﺎﻤﺔ‪ ،‬ﻜﻠﻴﺔ ﻤﻌﺎﺭﻑ ﺍﻟﻭﺤﻲ‪ ،‬ﺍﻟﺠﺎﻤﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻟﻌﺎﻟﻤﻴﺔ ﻤﺎﻟﻴﺯﻴﺎ‬ ‫)‪ (1‬ﻤﻥ ﺍﻟﺫﻴﻥ ﺫﻫﺒﻭﺍ ﻫﺫﺍ ﺍﻟﻤﺫﻫﺏ ﺍﻟﺩﻜﺘﻭﺭ ﺍﻟﻤﻁﻌﻨﻲ ﺍﻟﺫﻱ ﺃﺒﻠﻰ ﺒﻼ ًﺀ ﺤﺴﻨﹰﺎ ﻓﻲ ﺍﻟﻘﻭل ﺒﺎﻟﻭﻀـﻊ ﻓـﻲ‬ ‫ﺩﻓﺎﻋﻪ ﺍﻟﻤﺴﺘﻤﻴﺕ ﻋﻥ ﺍﻟﻤﺠﺎﺯ‪ ،‬ﻭﻫﻭ ﻤﺎ ﺘﻭﻗﻑ ﻓﻴﻪ ﻜﺜﻴﺭ ﻤﻥ ﺍﻟﻌﻠﻤﺎﺀ ﻤﺴﻠﻤﻴﻥ ﻭﺃﺠﺎﻨﺏ‪ ،‬ﻜﺎﺒﻥ ﺠﻨﻲ‬ ‫ﻭﺍﻟﺒﻴﻀﺎﻭﻱ ﻭﻤﺠﻤﻊ ﺍﻟﻠﻐﺔ ﺍﻟﺒﺎﺭﻴﺴﻲ‪ ،‬ﻭﻟﻘﺩ ﺃﻭﺭﺩ ﻫﻭ ﻨﻔﺴﻪ ﻓﻲ ﻜﺘﺎﺒﻪ ﻋﻥ ﺍﻟﻤﺠﺎﺯ ﺒﻴﻥ ﺍﻟﻤﺠﻭﺯﻴﻥ‬ ‫ﻭﺍﻟﻤﺎﻨﻌﻴﻥ ﻨﺼﹰﺎ ﻟﻠﺩﻜﺘﻭﺭ ﻋﻠﻲ ﻋﺒﺩ ﺍﻟﻭﺍﺤﺩ ﻭﺍﻓﻲ ﻓﻲ ﻜﺘﺎﺒﻪ ﻋﻠﻡ ﺍﻟﻠﻐﺔ ﺃﺸﺎﺭ ﻓﻴﻪ ﺇﻟـﻰ ﺃﻥ ﻋﻠﻤـﺎﺀ‬ ‫ﺍﻟﻠﻐﺔ ﺭﻓﻀﻭﺍ ﺍﻟﻘﻭل ﺒﺎﻻﺼﻁﻼ ﻭﺍﻟﻤﻭﺍﻀﻌﺔ ﻭﺭﻓﻀﻭﺍ ﺍﻟﻘﻭل ﺒﺎﻹﻟﻬﺎﻡ ﻭﺍﻟﻘﻭل ﺒﺎﻟﻐﺭﻴﺯﺓ ﺍﻟﺨﺎﺼﺔ‬ ‫ﻓﻲ ﺘﻔﺴﻴﺭ ﺃﺼل ﺍﻟﻠﻐﺔ‪ .‬ﺭﺍﺠﻊ ﺍﻟﻤﺠﺎﺯ ﻓﻲ ﺍﻟﻠﻐﺔ ﻭﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﺒﻴﻥ ﺍﻹﺠﺎﺯﺓ ﻭﺍﻟﻤﻨـﻊ‪739/2:‬‬ ‫ﻭﻓﻲ ﺭﺃﻴﻪ ﻓﻲ ﺘﺄﺴﻴﺱ ﺍﻟﻘﻭل ﺒﺎﻟﻭﻀﻊ ﻋﻠﻰ ﺘﻌﺩﺩ ﺍﻟﻠﻐﺎﺕ‪ ،‬ﺭﺍﺠﻊ ﺍﻟﻜﺘﺎﺏ ﻨﻔﺴـﻪ "‪ ،"744/2‬ﻭﻟﻨـﺎ‬ ‫ﺠﻭﻟﺔ ﺃﺨﺭﻯ ﻤﻊ ﺍﻟﺩﻜﺘﻭﺭ ﺍﻟﻤﻁﻌﻨﻲ ﻟﻨﻘﺩ ﺍﻷﺴﺱ ﺍﻟﺘﻲ ﺒﻨﻰ ﻋﻠﻴﻬﺎ ﺩﻓﺎﻋﻪ ﻋﻥ ﺍﻟﻤﺠﺎﺯ‪ ،‬ﻭﺍﺴـﺘﺨﻔﺎﻓﻪ‬ ‫ﺍﻟﺒﻴﻥ ﺒ ﺭﺍﺀ ﺍﺒﻥ ﺘﻴﻤﻴﺔ‪ ،‬ﻭﺇﻥ ﻜﻨﺎ ﻨﻘﺩﺭ ﻟﻪ ﺠﻬﺩﻩ ﺍﻟﻭﺍﻀﺢ ﺍﻟﺫﻱ ﺒﺫﻟﻪ ﻓﻲ ﻜﺘﺎﺒﻪ‪.‬‬ ‫)‪ (2‬ﺍﻟﻤﺯﻫﺭ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻠﻐﺔ ﻭﺃﻨﻭﺍﻋﻬﺎ‪ 27/1:‬ﻭﺭﺍﺠﻊ ﺍﻟﺒﺤﺭ ﺍﻟﻤﺤﻴﻁ‪242/2:‬‬

‫ﺍﻟﻭﺤﻲ ﻭﻋﻠﻭﻤـﻪ‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ ‪1424 /‬ﻫـ‬

‫ﺘﺎﺏ ﺭﺩ ﺍﷲ ﻋﻠﻴﻪ ﺍﻟﻌﺭﺒﻴﺔ")‪ .(1‬ﻭﻻ ﻴﺨﻔﻰ ﻤﺎ ﻟﻬﺫﻩ ﺍﻟﺭﻭﺍﻴﺔ ﻤﻥ ﻋﻼﻗﺔ ﻭﺍﻀﺤﺔ ﺒﺜﻘﺎﻓﺔ‬

‫ﺍﻟﺼﺭﺍﻉ ﺍﻟﻠﻐﻭﻱ ﺒﻴﻥ ﺍﻟﻌﺭﺏ ﻭﺍﻟﺴﺭﻴﺎﻥ‪ ،‬ﻭﻫﻭ ﻤﺎ ﻴﻔﺴﺭ ﺭﺒﻁ ﺘﻜﻠﻡ ﺍﻟﺴﺭﻴﺎﻨﻴﺔ ﺒﺎﻟﺫﻨﺏ‬

‫ﻥ ﺍﻷﻟﺴﻨﺔ ﻜﻠﻬﺎ ﻋﻨﺩ ﺍﷲ‬ ‫ﻥ ﺍﻷﺩﻟﺔ ﻤﻥ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻗﺎﺌﻤﺔ ﻋﻠﻰ ﺃ ّ‬ ‫ﻭﺍﻟﻌﺭﺒﻴﺔ ﺒﺎﻟﺘﻭﺒﺔ ﻤﻊ ﺃ ّ‬

‫ﺁﻴﺎﺕ ﻋﻠﻰ ﻋﻅﻤﺘﻪ ﻭﻭﺠﻭﺩﻩ‬ ‫ﻟ ﺘﻜ‬

‫ﻟ ﺍﻜ‬

‫"ﺍﻟﺭﻭﻡ‪ ،‬ﺍﻵﻴﺔ‪"22 :‬‬

‫ﻤ‬

‫ﻴﺘ‬

‫ﻠ‬

‫ﺍﻟ ﻤ ﺍ‬

‫ﺍ ﺭ‬

‫ﺍ ﺘ‬

‫ﻭﻫﻨﺎﻙ ﺒﻌﺽ ﺍﻵﺭﺍﺀ ﺘﻨﺤﻭ ﻤﻨﺤﻰ ﻭﺼﻔﻴ ﹰﺎ ﺒﻌﻴﺩﹰﺍ ﻨﻭﻋﹰﺎ ﻤﺎ ﻋﻥ ﺍﻟﺘﺤﻴﺯ ﺍﻟﻠﻐﻭﻱ‪ ،‬ﻤﻥ‬

‫ﻤﺜل ﻤﺎ ﺫﻫﺏ ﺇﻟﻴﻪ ﻋﺒﺩ ﺍﻟﻤﻠﻙ ﺒﻥ ﺤﺒﻴﺏ ﻤﻥ ﺃﻥ ﺍﻟﻌﺭﺒﻴﺔ ﻜﺎﻨﺕ ﻟﺴﺎﻥ ﺁﺩﻡ ﻓﻲ ﺍﻟﺠﻨﺔ‪ ،‬ﺜﻡ‬ ‫ﺘﻔﺭﻋﺕ ﻋﻨﻪ ﺍﻟﺴﺭﻴﺎﻨﻴﺔ ﺒﻌﺩ ﺃﻤﺩ ﺒﻌﻴﺩ)‪ .(2‬ﻭﻟﻘﺩ ﻗﺎﺩﻩ ﺇﻟﻰ ﻫﺫﺍ ﺍﻟﻤﺫﻫﺏ ﺍﻟﺘﻘﺎﺭﺏ ﺍﻟﻤﻭﺠﻭﺩ‬

‫ﺒﻴﻥ ﺍﻟﻠﺴﺎﻥ ﺍﻟﻌﺭﺒﻲ ﻭﺍﻟﺴﺭﻴﺎﻨﻲ)‪.(3‬‬

‫ﻥ ﺍﻟﺤﺩﻴﺙ ﻋﻥ ﺃﺼل ﺍﻟﻠﻐﺎﺕ ﻭﺃﻴﻬﺎ ﺃﺴﺒﻕ ﻓﻲ ﺍﻟﻭﺠﻭﺩ ﺍﻷﻭل‪ ،‬ﻤﺒﺤﺙ‬ ‫ﻭﺍﻟﻭﺍﻗﻊ ﺃ ّ‬

‫ﻤﺜﻴﺭ ﻟﻠﺠﺩل‪ ،‬ﺤﻴﺙ ﺘﻨﺘﺼﺏ ﺍﻟﺘﺤﻴﺯﺍﺕ ﺍﻟﻌﺭﻗﻴﺔ ﻭﺍﻟﻠﻐﻭﻴﺔ ﻭﺍﻟﺩﻴﻨﻴﺔ ﺤﺠﺒﹰﺎ ﺘﻤﻨﻊ ﻤﻥ ﺍﻟﺭﺅﻴﺔ‬

‫ﺍﻟﺼﺎﻓﻴﺔ ﺍﻟﻤﺤﺎﻴﺩﺓ‪ ،‬ﻭﺤﻴﺙ ﺘﺤﻀﺭ ﺍﻟﺘﺨﺭﺼﺎﺕ ﻭﺍﻟﻅﻨﻭﻥ ﻓﻲ ﻏﻴﺎﺏ ﺃﺩﻟﺔ ﻋﻠﻤﻴﺔ ﻴﻤﻜﻥ‬ ‫ﺍﻻﻁﻤﺌﻨﺎﻥ ﺇﻟﻴﻬﺎ‪.‬‬

‫ﻭﻟﻘﺩ ﺃﺸﺎﺭﺕ ﻤﻭﺴﻭﻋﺔ ﺍﻟﻠﺴﺎﻨﻴﺎﺕ ﺇﻟﻰ ﺃﻨﻪ ﻓﻲ ﺴﻨﺔ ‪1866‬ﻡ ﻗﺭﺭ ﻤﺠﻤﻊ ﺍﻟﻠﻐﺔ ﻓﻲ‬

‫ﺒﺎﺭﻴﺱ‪ linguistic society in Paris :‬ﺇﻟﻐﺎﺀ ﺃﻱ ﺒﺤﺙ ﻴﺘﻌﻠﻕ ﺒﺄﺼل ﺍﻟﻠﻐﺎﺕ)‪ ،(4‬ﻭﺫﻫﺒﺕ‬

‫)‪ (1‬ﺍﻟﻤﺯﻫﺭ‪.30/1:‬‬ ‫)‪ (2‬ﺍﻟﺴﻴﻭﻁﻲ‪ ،‬ﺍﻟﻤﺯﻫﺭ‪.30/1:‬‬ ‫)‪ (3‬ﻨﻔﺴﻪ ‪.30/1:‬‬ ‫‪The Encyclopedia of Language and Linguistics, V5, P: 2881‬‬ ‫)‪(4‬‬ ‫‪See also: Merrit Ruhlen. On the origin of language, studies in linguistic‬‬ ‫‪taxonomy, Stanford University Press, 1944. P: 261.‬‬

‫ﺍﻟﻤﺠــــﺎﺯ ﻤﻥ ﻤﻨﻅـﻭﺭ ﺠﺩﻴﺩ‬ ‫ﺍﻟﻤﺫﻫﺏ ﻨﻔﺴﻪ ﺍﻟﺠﻤﻌﻴﺔ ﺍﻟﻠﻨﺩﻨﻴﺔ ﻟﻠﻔﻴﻠﻭﻟﻭﺠﻴﺎ‬

‫ﺍﻟﺘﺨﻤﻴﻥ ﻭﺍﻟﻅﻥ‪.‬‬

‫ﺩ‪ .‬ﺍﻟﻤﺼﻁﻔﻰ ﺘﺎﺝ ﺍﻟﺩﻴﻥ‬ ‫)‪(1‬‬

‫ﻨﻅﺭﹰﺍ ﻟﻘﻴﺎﻡ ﻤﺜل ﻫﺫﻩ ﺍﻷﺒﺤﺎﺙ ﻋﻠﻰ ﻤﺠﺭﺩ‬

‫ﻥ ﻫﻨﺎﻙ ﺘﻘﺎﺭﺒﹰﺎ ﺒﻴﻥ ﺍﻷﻨﻅﺎﺭ ﺍﻟﻐﺭﺒﻴﺔ ﺍﻟﻤﻌﺎﺼﺭﺓ ﻭﺍﻟﺘﺼﻭﺭﺍﺕ ﺍﻟﻌﺭﺒﻴﺔ‬ ‫ﻭﺍﻟﺤﺎﺼل ﺃ ّ‬

‫ﻓﻲ ﺘﻨﺎﻭل ﻫﺫﺍ ﺍﻟﻤﻭﻀﻭﻉ‪ ،‬ﻭﻟﻜﻥ ـ ﻤﻊ ﺍﻷﺴﻑ ـ ﻓﻲ ﺠﺎﻨﺒﻪ ﺍﻟﺴﻠﺒﻲ‪ ،‬ﺤﻴﺙ ﺠﻌل ﻫﺫﺍ‬

‫ﺍﻟﻤﺠﺎل ﺍﻟﺤﻴﻭﻱ ﻤﻥ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻹﻨﺴﺎﻨﻴﺔ ﺴﺎﺤﺔ ﻹﻅﻬﺎﺭ ﺍﻟﺘﺤﻴﺯﺍﺕ ﺍﻟﺤﻀﺎﺭﻴﺔ‪ ،‬ﻭﺘﻌﻤﻴﻕ‬

‫ﺍﻟﻤﺭﻜﺯﻴﺎﺕ ﺍﻟﺜﻘﺎﻓﻴﺔ‪ .‬ﻟﻘﺩ ﻜﺎﻥ ﻫﺫﺍ ـ ﻓﻲ ﻋﻤﻭﻤﻪ ـ ﻭﺍﻗﻌﹰﺎ ﻓﻲ ﺍﻟﺘﺭﺍﺙ ﺍﻹﺴﻼﻤﻲ ﺍﻟﺫﻱ‬

‫ﻤﺜﻠﺕ ﻓﻴﻪ ﻗﻴﻤﺔ ﺍﻟﺘﻔﻀﻴل ﺃﺴﺎﺴﹰﺎ ﻤﻥ ﺃﺴﺱ ﻤﺠﺎﻟﻪ ﺍﻟﺘﺩﺍﻭﻟﻲ)‪ ،(2‬ﺤﻴﺙ ﻨﻅﺭ ﺇﻟﻰ ﺍﻟﻠﻐﺔ‬

‫ﺍﻟﻌﺭﺒﻴﺔ ﺒﻤﻨﻅﺎﺭ ﻋﻘﺩﻱ ﺘﻡ ﺒﻪ ﺇﺴﻘﺎﻁ ﻤﺤﻭﺭ ﺍﻟﺘﻔﻀﻴل ﺃﻭ ﺍﻟﺨﻴﺭﻴﺔ ﺍﻟﻌﻘﺩﻴﺔ‪ ،‬ﻋﻠﻰ ﻤﺤﻭﺭ‬ ‫ﺍﻟﺨﻴﺭﻴﺔ ﺍﻟﻠﻐﻭﻴﺔ‪.‬‬

‫ﻥ ﺍﻟﺭﺅﻯ ﺍﻟﺘﻲ ﺃﻨﺘﺠﻬﺎ ﻓﻲ‬ ‫ﺃﻤﺎ ﺍﻟﺘﺭﺍﺙ ﺍﻟﻐﺭﺒﻲ‪ ،‬ﻭﻤﻊ ﺍﺩﻋﺎﺌﻪ ﺍﻟﻤﻭﻀﻭﻋﻴﺔ‪ ،‬ﻓﺈ ّ‬

‫ﺍﻟﻤﻭﻀﻭﻉ ﻜﺎﻨﺕ ﺩﻭﻤﹰﺎ ﻤﺼﻁﺒﻐﺔ ﺒﻨﺯﻭﻉ ﻤﺭﻜﺯﻱ‪ ،‬ﻭﺃﻨﺎﻨﻴﺔ ﺤﻀﺎﺭﻴﺔ‪ ،‬ﻓﻘﺩ ﻗﺎﻤﺕ‬

‫ﺩﺭﺍﺴﺎﺕ ﻜﺜﻴﺭﺓ ﻟﺘﻌﻠﻲ ﻤﻥ ﺸﺄﻥ ﺍﻟﻠﻐﺎﺕ ﺍﻟﻬﻨﺩﻭﺃﻭﺭﻭﺒﻴﺔ‪ ،‬ﻭﻜﺄﻨﻬﺎ ﺨﻼﺼﺔ ﻟﻠﻜﻤﺎل ﺍﻟﻠﻐﻭﻱ‪،‬‬

‫ﻭﺤﺼل ﻨﻔﻭﺭ ﻗﻭﻱ ﻤﻥ ﻤﻘﻭﻟﺔ ﺍﻷﺼل ﺍﻟﻭﺍﺤﺩ ﻟﻠﻐﺎﺕ " ﻭﺍﻟﺫﻱ ﺸﺠﻌﺘﻪ ﻓﻲ ﻭﻗﺕ ﻤﺒﻜﺭ‬

‫ﻨﻭﺍﺯﻉ ﺍﻟﻌﺠﺏ ﺍﻟﻤﺘﻐﻁﺭﺴﺔ‪ ،‬ﻭﺍﻟﺘﻲ ﺃﻋﺎﻗﺕ ﺍﻻﻫﺘﻤﺎﻡ ﺒﻤﻘﻭﻟﺔ ﺍﻷﺼل ﺍﻟﻭﺍﺤﺩ ﻟﻠﻐﺔ")‪.(3‬‬

‫ﻥ ﺇﺜﺒﺎﺕ ﺍﻷﺼل ﺍﻟﻭﺍﺤﺩ ﻟﻠﻐﺎﺕ‪ ،‬ﺒﺎﻟﻌﻠﻡ ﻭﻟﻴﺱ ﺒﻤﺠﺭﺩ ﺍﻟﻌﺎﻁﻔﺔ ﺍﻟﺩﻴﻨﻴﺔ ﺃﻭ ﻏﻴﺭﻫﺎ‪،‬‬ ‫ﺇّ‬

‫ﻭﺍﻹﻴﻤﺎﻥ ﺒﻤﺎ ﻴﺴﺘﻠﺯﻤﻪ ﺫﻟﻙ ﺍﻹﺜﺒﺎﺕ ﻤﻥ ﺍﻋﺘﻘﺎﺩ ﻓﻲ ﺍﻷﺼل ﺍﻟﻭﺍﺤﺩ ﻟﻠﺒﺸﺭ‪ ،‬ﻭﻋﻠﻴﻪ‬

‫ﺍﻹﻴﻤﺎﻥ ﺒﻭﺤﺩﺓ ﺍﻟﺨﺎﻟﻕ ﺍﻟﻤﺘﻌﺎﻟﻲ‪ ،‬ﻗﻠﺕ ﺇﻥ ﺇﺜﺒﺎﺕ ﺫﻟﻙ ﺴﻴﺨﻴﻑ ﺍﻟﻜﺜﻴﺭﻴﻥ ﻤﻥ ﺠﻤﻴﻊ‬ ‫)‪Marcel Danesi, Vico, Metaphor, and the origin of language, Indiana (1‬‬ ‫‪University Press,1993, P:VII‬‬ ‫) ‪ (2‬ﻟﻠﺘﻭﺴﻊ ﻓﻲ ﻓﻬﻡ ﺨﺎﺼﻴﺔ ﺍﻟﺘﻔﻀﻴل ﺍﻟﺘﻲ ﺘﺄﺴﺱ ﻋﻠﻴﻬﺎ ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ‪ ،‬ﻭﺍﻟﺘﻲ ﺘﻌﻨﻲ ﺘﻔﻀﻴل ﻜل‬ ‫ﺍﻟﻘﻴﻡ ﺍﻟﻤﺄﺼﻭﻟﺔ ﻓﻲ ﻤﻘﺎﺒل ﺍﻟﻘﻴﻡ ﺍﻟﻭﺍﻓﺩﺓ‪ ،‬ﺭﺍﺠﻊ‪ :‬ﻁﻪ ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ‪ ،‬ﺘﺠﺩﻴﺩ ﺍﻟﻤﻨﻬﺞ ﻓﻲ ﺘﻘﻭﻴﻡ‬ ‫ﺍﻟﺘﺭﺍﺙ‪ ،‬ﺍﻟﻤﺭﻜﺯ ﺍﻟﺜﻘﺎﻓﻲ ﺍﻟﻌﺭﺒﻲ‪،‬ﻁ‪ ،2‬ﺍﻟﺩﺍﺭ ﺍﻟﺒﻴﻀﺎﺀ ﺍﻟﻤﻐﺭﺏ ‪.‬‬ ‫‪Merrit Ruhlen, op. cit. pp. 262‬‬ ‫‪.‬‬ ‫)‪(3‬‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ ‪1424 /‬ﻫـ‬

‫ﺍﻟﻭﺤﻲ ﻭﻋﻠﻭﻤـﻪ‬

‫ﺍﻷﺩﻴﺎﻥ ﻭﺍﻷﻋﺭﺍﻕ ﻤﻤﻥ ﻤﺭﺩﻭﺍ ﻋﻠﻰ ﺍﻻﻋﺘﻘﺎﺩ ﺒﺴﻴﺎﺩﺘﻬﻡ ﻋﻠﻰ ﺍﻟﺒﺸﺭﻴﺔ‪ ،‬ﻭﺃﻓﻀﻠﻴﺘﻬﻡ‬ ‫ﻟﻘﻴﺎﺩﺘﻬﺎ‪.‬‬

‫ﻥ ﻤﻘﻭﻟﺔ ﺍﻟﺘﻌﺩﺩ ﺍﻟﻠﻐﻭﻱ‪ ،‬ﻭﺇﻥ ﻜﺎﻨﺕ ﻟﻭﺤﺩﻫﺎ ﻏﻴﺭ ﻜﺎﻓﻴﺔ ﻹﺜﺒﺎﺕ ﻨﻅﺭﻴﺔ‬ ‫ﻭﻋﻤﻭﻤﹰﺎ ﻓﺈ ّ‬

‫ﻥ ﺍﻟﺒﺤﺙ ﻓﻲ ﺘﺎﺭﻴ ﺍﻟﻠﻐﺎﺕ ﻻ ﺯﺍل ﻤﺎﻀﻴﹰﺎ ﺭﻏﻡ ﺠﻭ ﺍﻟﻌﺩﺍﺀ ﻟﻬﺫﺍ‬ ‫ﺍﻟﻤﻭﺍﻀﻌﺔ ﻓﻲ ﺍﻟﻠﻐﺔ ﻓﺈ ّ‬

‫ﺍﻟﺘﺨﺼﺹ)‪ ،(1‬ﺤﻴﺙ ﻟﻡ ﻴﻌﺩ ﻤﺴﺘﺒﻌﺩﹰﺍ ﺍﻻﺭﺘﻜﺎﺯ ﻋﻠﻰ ﺒﻌﺽ ﺁﺭﺍﺀ ﺍﻟﺒﺎﺤﺙ ﺍﻹﻴﻁﺎﻟﻲ‬ ‫‪ Trombetti‬ﻭﺍﻷﻤﺭﻴﻜﻲ ‪ Sapir‬ﻟﺘﺄﻜﻴﺩ ﺍﻷﺼل ﺍﻟﻤﺸﺘﺭﻙ ﻟﻠﻐﺎﺕ ﺍﻟﺒﺸﺭﻴﺔ‪ ،‬ﻫﺫﻩ ﺍﻟﻠﻐﺎﺕ‬

‫ﺍﻟﺘﻲ ﺨﻀﻌﺕ ﻟﺘﻁﻭﺭﺍﺕ ﺼﻭﺘﻴﺔ ﻭﺘﺭﻜﻴﺒﻴﺔ ﺘﻌﻭﺩ ﺇﻟﻰ ﻤﻼﻴﻴﻥ ﺍﻟﺴﻨﻴﻥ‪ ،‬ﻭﺍﻟﺘﻲ ﺘﺨﺘﺯﻥ‬

‫ﺘﺎﺭﻴ ﺍﻟﺒﺸﺭﻴﺔ ﻜﻠﻬﺎ‪ ،‬ﺃﻓﺭﺯﺕ ﺘﻨﻭﻋﹰﺎ ﻟﻐﻭﻴﹰﺎ ﻴﺼﻌﺏ ﻓﻲ ﺍﻟﻅﺎﻫﺭ ﺍﻟﻜﺸﻑ ﻋﻥ ﺍﻟﺘﺭﺍﺒﻁﺎﺕ‬ ‫ﻭﺍﻟﺘﻌﺎﻟﻘﺎﺕ ﻓﻴﻪ‪ ،‬ﻭﻫﻭ ﻤﺎ ﻴﺸﻜﻙ ﻓﻲ ﻤﺘﺎﻨﺔ ﺍﻟﻘﻭل ﺒﺎﻟﻭﻀﻊ ﺍﻟﻠﻐﻭﻱ‪ ،‬ﻭﻴﻌﻴﺩ ﺍﻟﺤﻴﺎﺓ ﻤﻥ‬

‫ﺠﺩﻴﺩ ﻟﻠﺭﺅﻴﺔ ﺍﻟﺩﻴﻨﻴﺔ ﻓﻲ ﺘﻔﺴﻴﺭ ﺃﺼل ﺍﻟﻠﻐﺔ ﻭﺇﻥ ﻜﻨﺎ ﻻ ﻨﻨﻔﻲ ﺍﻷﺜﺭ ﺍﻟﺒﺸﺭﻱ ﻓﻲ‬ ‫ﺍﺴﺘﻌﻤﺎﻟﻬﺎ‪.‬‬ ‫ﺍﻟ‬

‫ﺍﻟﻤ‬

‫‪:‬‬

‫ﺃﺜﺒﺘﻨﺎ ﻓﻴﻤﺎ ﺴﺒﻕ ﻫﺸﺎﺸﺔ ﺍﻟﺒﻨﺎﺀ ﺍﻟﺫﻱ ﺃﻗﺎﻤﻭﺍ ﻋﻠﻴﻪ ﻨﻅﺭﻴﺔ ﺍﻟﻭﻀﻊ ﻓﻲ ﺍﻟﻠﻐﺔ‪ ،‬ﻓﻤﺎ‬

‫ﺘﺭﻯ ﻴﺤﺩﺙ ﻟﺒﻨﺎﺀ ﻫﺫﺍ ﺸﺄﻨﻪ ﺇﺫﺍ ﻗﺎﻡ ﻋﻠﻰ ﺃﺴﺎﺴﻪ ﺼﺭ ﺃﺸﺩ ﻤﻨﻪ ﻤﺘﺎﻨﺔ ﻭﺃﻗﻭﻯ ﺴﺒﺒﹰﺎ؟؟‬ ‫)‪(1‬‬

‫ﺍﻨﺘﺸﺭﺕ ﻓﻲ ﺃﻭﺍﺴﻁ ﺍﻟﻘﺭﻥ ﺍﻟﻤﺎﻀﻲ ﻓﻲ ﺍﻟﻐﺭﺏ ﺍﻟﺘﺼﻭﺭﺍﺕ ﺍﻟﺒﻨﻴﻭﻴﺔ ﺍﻟﺫﺭﻴﺔ‪ ،‬ﺍﻟﺘـﻲ ﺤﻠـﺕ ﻤﺤـل‬ ‫ﺍﻟﺩﺭﺍﺴﺔ ﺍﻟﺘﺎﺭﻴﺨﻴﺔ ﻟﻠﻐﺔ‪ ،‬ﻭﺍﻟﻌﺭﺏ ـ ﺒﻔﻌل ﺍﻟﺘﻘﻠﻴﺩ ـ ﺤﺫﻭﺍ ﺤﺫﻭ ﺍﻟﻐـﺭﺏ ﻓـﻲ ﺍﺴـﺘﻨﺒﺎﺕ ﻫـﺫﺍ‬ ‫ﺍﻟﻤﻨﻬﺞ‪ ،‬ﺘﺤﺕ ﺩﻋﻭﻯ ﺍﺘﺒﺎﻉ ﺍﻟﻤﻨﻬﺞ ﺍﻟﻌﻠﻤﻲ ﻓﻲ ﺩﺭﺍﺴﺔ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻟﻠﻐﻭﻴـﺔ‪ ،‬ﻭﺍﻟﺤـﺎل ﺃﻥ ﺇﻋـﺎﺩﺓ‬ ‫ﺍﻻﻋﺘﺒﺎﺭ ﻟﻠﻐﻭﻴﺎﺕ ﺍﻟﺘﺎﺭﻴﺨﻴﺔ ﻭﺍﻟﻤﻘﺎﺭﻨﺔ ﻓﻲ ﻤﻨﺎﻫﺠﻨﺎ ﺍﻟﺠﺎﻤﻌﻴﺔ ﻟﻪ ﺃﻜﺜﺭ ﻤﻥ ﻤﺯﻴﺔ‪ ،‬ﻓﺈﻨـﻪ ﺴـﻴﻁﻌﻡ‬ ‫ﺍﻟﻤﻨﻬﺞ ﺍﻟﺒﻨﻴﻭﻱ ﺒﺒﻌﺩ ﺘﺎﺭﻴﺨﻲ ﻤﻬﻡ‪ ،‬ﻭﺴﻴﺩﻋﻡ ﺍﻻﻨﻔﺘﺎ ﺍﻟﻠﻐـﻭﻱ‪ ،‬ﻭﺍﻟﺤـﻭﺍﺭ ﺍﻟﺜﻘـﺎﻓﻲ‪ ،‬ﻭﻴﻘـﺭﺏ‬ ‫ﺍﻟﻠﻐﻭﻴﺎﺕ ﻤﻥ ﺍﻷﻨﺘﺭﺒﻭﻟﻭﺠﻴﺎ ﻭﻋﻠﻡ ﺍﻟﺘﺎﺭﻴ ﻭﺍﻟﺤﻔﺭﻴﺎﺕ ﻭﻋﻠﻡ ﺍﻻﺠﺘﻤﺎﻉ‪ ،‬ﻭﻫﺫﺍ ﻤﺎ ﺴﻴﻌﻴﺩ ﻟﻠﺴﺎﻨﻴﺎﺕ‬ ‫ﺍﻟﻌﺭﺒﻴﺔ ﺒﻌﺩﻫﺎ ﺍﻹﺠﺭﺍﺌﻲ ﺍﻟﻤﻔﻴﺩ ﻟﻠﻤﺠﺘﻤﻊ ﻭﺍﻟﻌﻠﻡ ﻋﻭﻀﹰﺎ ﻋﻥ ﺍﻹﻏﺭﺍﻕ ﻓﻲ ﺍﻷﺒﺤـﺎﺙ ﺍﻟﻠﺴـﺎﻨﻴﺔ‬ ‫ﺍﻟﻤﺠﺭﺩﺓ‪ ،‬ﺇﻥ ﺍﻟﺘﻜﺎﻤل ﺍﻟﻤﻌﺭﻓﻲ ﺍﻟﺫﻱ ﺘﺴﻌﻰ ﺇﻟﻴﻪ ﺠﻤﻴﻊ ﺍﻟﻌﻠﻭﻡ ﺍﻵﻥ ﻨﻅﺭﹰﺍ ﻟﻭﺤﺩﺓ ﺍﻟﺤﻘـﺎﺌﻕ ﺍﻟﺘـﻲ‬ ‫ﺘﺴﻌﻰ ﻜﻠﻬﺎ ﺇﻟﻰ ﻜﺸﻔﻬﺎ‪ ،‬ﻟﻥ ﻴﺘﻡ ﺇﻻ ﻋﺒﺭ ﺇﻋﺎﺩﺓ ﺍﻻﻋﺘﺒﺎﺭ ﻟﻠﻐﻭﻴﺎﺕ ﺍﻟﺘﺎﺭﻴﺨﻴـﺔ ﻭﺍﻟﻤﻘﺎﺭﻨـﺔ ﻓـﻲ‬ ‫ﺠﺎﻤﻌﺎﺘﻨﺎ ﺍﻟﻌﺭﺒﻴﺔ ﻭﺍﻹﺴﻼﻤﻴﺔ‪.‬‬

‫ﺍﻟﻤﺠــــﺎﺯ ﻤﻥ ﻤﻨﻅـﻭﺭ ﺠﺩﻴﺩ‬

‫ﺩ‪ .‬ﺍﻟﻤﺼﻁﻔﻰ ﺘﺎﺝ ﺍﻟﺩﻴﻥ‬

‫ﻥ ﺘﻠﻙ ﺍﻟﻤﺘﺎﻨﺔ ﻏﻴﺭ ﻨﺎﻓﻌﺔ ﺇﺫﺍ ﺃﻗﻴﻤﺕ ﻋﻠﻰ ﺃﺴﺱ ﻤﺎ ﻟﻬﺎ ﻓﻲ ﺍﻟﺯﻭﺍل ﻤﻥ‬ ‫ﻻ ﺸﻙ ﺃ ّ‬

‫ﻥ ﺍﻟﻤﺠﺎﺯ‬ ‫ﻤﺤﻴﺹ‪ ،‬ﻭﻟﻘﺩ ﺘﻨﺒﻪ ﺸﻴ ﺍﻹﺴﻼﻡ ﺍﺒﻥ ﺘﻴﻤﻴﻪ ﺇﻟﻰ ﻫﺫﺍ ﺤﻴﻥ ﺫﻫﺏ ﺇﻟﻰ ﺍﻟﻘﻭل ﺒﺄ ّ‬ ‫ﻏﻴﺭ ﻤﻠﺯﻡ ﺇﻻ ﻋﻠﻰ ﺃﺴﺎﺱ ﺍﻻﻋﺘﻘﺎﺩ ﺒﻭﻀﻊ ﺍﻟﻠﻐﺔ‪ ،‬ﻗﺎل ﻓﻲ ﺘﻘﺴﻴﻡ ﺍﻟﻠﻔﻅ ﺇﻟﻰ ﺤﻘﻴﻘﺔ‬

‫ﻻ ﻟﻤﻌﻨﻰ ﺜﻡ ﺒﻌﺩ‬ ‫ﻭﻤﺠﺎﺯ‪ " :‬ﻭﻫﺫﺍ ﺍﻟﺘﻘﺴﻴﻡ ﻭﺍﻟﺘﺤﺩﻴﺩ ﻴﺴﺘﻠﺯﻡ ﺃﻥ ﻴﻜﻭﻥ ﺍﻟﻠﻔﻅ ﻗﺩ ﻭﻀﻊ ﺃﻭ ﹰ‬

‫ﻥ ﺍﻷﻟﻔﺎﻅ‬ ‫ﺫﻟﻙ ﻗﺩ ﻴﺴﺘﻌﻤل ﻓﻲ ﻏﻴﺭ ﻤﻭﻀﻭﻋﻪ‪ ...،‬ﻭﻫﺫﺍ ﻜﻠﻪ ﺇﻨﻤﺎ ﻴﺼﺢ ﺃﻥ ﻟﻭ ﻋﻠﻡ ﺃ ّ‬

‫ﻻ ﻟﻤﻌﺎﻥ ﺜﻡ ﺒﻌﺩ ﺫﻟﻙ ﺍﺴﺘﻌﻤﻠﺕ ﻓﻴﻬﺎ ﻓﻴﻜﻭﻥ ﻟﻬﺎ ﻭﻀﻊ ﻤﺘﻘﺩﻡ ﻋﻠﻰ‬ ‫ﺍﻟﻌﺭﺒﻴﺔ ﻭﻀﻌﺕ ﺃﻭ ﹰ‬ ‫ﺍﻻﺴﺘﻌﻤﺎل‪ ،‬ﻭﻫﺫﺍ ﺇﻨﻤﺎ ﺼﺢ ﻋﻠﻰ ﻗﻭل ﻤﻥ ﻴﺠﻌل ﺍﻟﻠﻐﺎﺕ ﺍﺼﻁﻼﺤﻴﺔ")‪.(1‬‬

‫ﻥ ﺇﺜﺒﺎﺕ‬ ‫ﻭﻴﺭﻴﺩ ﻫﺫﺍ ﺍﻹﻤﺎﻡ ﺍﻷﻟﻤﻌﻲ ﺃﻥ ﻴﻭﺠﻪ ﺍﻷﻨﻅﺎﺭ ﺇﻟﻰ ﺤﻘﻴﻘﺔ ﻤﻬﻤﺔ ﻭﻫﻲ ﺃ ّ‬

‫ﺍﻟﻠﻐﻭﻴﺎﺕ ﺒﺎﻟﻤﻨﻁﻕ ﺍﻟﻌﻘﻠﻲ ﺍﻟﻤﺠﺭﺩ ﺇﻨﻤﺎ ﻴﻨﺴﺠﻡ ﻤﻊ ﺍﻟﺒﻨﺎﺀ ﺍﻻﺴﺘﺩﻻﻟﻲ ﺍﻟﺫﻱ ﺍﻨﻁﻠﻕ ﻤﻨﻪ‬

‫ﻥ ﺍﻹﺜﺒﺎﺕ ﻋﻴﻨﻲ ﺒل ﻫﻭ ﺇﺜﺒﺎﺕ ﺒﺭﻫﺎﻨﻲ‪ ،‬ﻭﻫﻭ ﻴﻔﻘﺩ ﺍﻹﻟﺯﺍﻡ‬ ‫ﺍﻟﻤﺜﺒﺕ‪ ،‬ﻭﻻ ﻴﻌﻨﻲ ﺫﻟﻙ ﺃ ّ‬

‫ﺨﺎﺭﺝ ﺍﻟﻨﺴﻕ ﺍﻻﺴﺘﺩﻻﻟﻲ ﺍﻟﺫﻱ ﺃﺜﺒﺕ ﻓﻴﻪ‪ ،‬ﻭﻴﻜﻔﻲ ﻓﻲ ﻨﻘﺽ ﺇﻟﺯﺍﻤﻴﺘﻪ ﺍﻻﻨﻁﻼﻕ ﻤﻥ‬

‫ﻥ ﺍﻟﻠﻐﺔ ﻟﻴﺴﺕ ﻭﻀﻌ ﹰﺎ‬ ‫ﻼ ﻓﻴﻤﺎ ﻨﺤﻥ ﺒﺼﺩﺩ ﻤﺩﺍﺭﺴﺘﻪ‪ :‬ﺇ ّ‬ ‫ﻤﻘﺩﻤﺎﺕ ﻤﺨﺎﻟﻔﺔ‪ ،‬ﻜﺄﻥ ﻨﻘﻭل ﻤﺜ ﹰ‬

‫ﻭﻟﻜﻨﻬﺎ ﺘﻭﻗﻴﻑ ﻤﻥ ﺍﷲ‪.‬ﻓﻴﻨﺘﺞ ﻋﻥ ﺫﻟﻙ ﻗﻭل ﺠﺩﻴﺩ ﻻ ﻴﻘل ﺒﺭﻫﺎﻨﻴﺔ ﻋﻥ ﺍﻟﻘﻭل ﺒﺎﻟﻭﻀﻊ‪،‬‬

‫ﻤﺎ ﺩﺍﻡ ﺃﺼﺤﺎﺒﻪ ﻋﺎﺠﺯﻴﻥ ﻋﻥ ﺇﺜﺒﺎﺘﻪ ﺒﻐﻴﺭ ﺩﻟﻴل ﺍﻹﻤﻜﺎﻥ‪ ،‬ﺇﺫ ﺒﺎﻹﻤﻜﺎﻥ ﻨﺴﺘﻁﻴﻊ ﺇﺜﺒﺎﺕ‬ ‫ﻨﻅﺭﻴﺔ ﺍﻟﺘﻭﻗﻴﻑ ﺃﻴﻀ ﹰﺎ‪.‬‬

‫ﻟﻘﺩ ﺍﻗﺘﺭﺏ ﺍﺒﻥ ﺘﻴﻤﻴﺔ )‪ (‬ﻤﻥ ﺍﻻﻨﺘﺒﺎﻩ ﻟﻠﻁﺒﻴﻌﺔ ﺍﻟﺤﺴﻴﺔ ﻟﻠﻐﺔ ﻭﺍﻟﺘﻲ ﺘﻔﺭﺽ‬ ‫ﻤﻨﻬﺠﹰﺎ ﺠﺩﻴﺩﹰﺍ ﻓﻲ ﺍﻟﺩﺭﺍﺴﺔ ﻭﺍﻟﻨﻅﺭ‪ ،‬ﻭﻤﻌﻨﻰ ﻫﺫﺍ ﺃﻥ ﺃﻨﻅﺎﺭ ﺍﺒﻥ ﺘﻴﻤﻴﻪ ﻓﻲ ﺍﻟﻠﻐﻭﻴﺎﺕ ﻟﻭ‬ ‫ﻭﺠﺩﺕ ﻤﻥ ﺍﻻﺤﺘﺭﺍﻡ ﻭﺍﻟﻔﻬﻡ ﻤﺎ ﻭﺠﺩﺘﻪ ﺁﺭﺍﺅﻩ ﻓﻲ ﺍﻟﻌﻘﻴﺩﺓ ﻭﺍﻟﻜﻼﻡ ﻭﺍﻟﺸﺭﻴﻌﺔ‪ ،‬ﻟﺤﺩﺙ‬ ‫ﺘﺠﺩﻴﺩ ﻜﺒﻴﺭ ﻓﻲ ﻤﻨﻬﺞ ﺍﻟﺘﻔﻜﻴﺭ ﻓﻲ ﺍﻟﻠﻐﺔ ﻤﻥ ﺍﻟﻤﻨﻬﺞ ﺍﻟﻭﺼﻔﻲ‪ ،‬ﻭﺍﻟﻤﻨﻁﻘﻲ ﺇﻟﻰ ﺍﻟﻤﻨﻬﺞ‬ ‫)‪(1‬‬

‫ﺍﻹﻴﻤﺎﻥ‪77:‬ـ‪.78‬‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ ‪1424 /‬ﻫـ‬

‫ﺍﻟﻭﺤﻲ ﻭﻋﻠﻭﻤـﻪ‬

‫ﺍﻟﺘﺠﺭﻴﺒﻲ ﺍﻟﻤﺨﺒﺭﻱ‪ ،‬ﻭﻫﻭ ﻋﻴﻥ ﻤﺎ ﻨﺠﺢ ﻓﻴﻪ ﻓﻲ ﺍﻟﻤﻨﻁﻕ‪ .‬ﻭﻨﺤﻥ ﻫﻨﺎ ﻻ ﻨﺘﻘﻭل ﻋﻠﻴﻪ‬ ‫ﻟﻨﺭﻓﻌﻪ ﻤﻜﺎﻨﹰﺎ ﻨﺩﻋﻴﻪ‪ ،‬ﺒل ﻫﺎﻫﻲ ﻨﺼﻭﺼﻪ ﺸﺎﻫﺩﺓ ﻋﻠﻰ ﻤﺎ ﻨﻘﻭل‪.‬‬ ‫ﻓﻔﻲ ﻤﻨﺎﻗﺸﺘﻪ ﻟﻘﻀﻴﺔ ﺍﻟﺤﺩ ﻓﻲ ﺍﻟﻤﻨﻁﻕ‪ ،‬ﺫﻫﺏ ﺍﺒﻥ ﺘﻴﻤﻴﺔ ﺇﻟﻰ ﺘﻔﻨﻴﺩ ﻤﺎ ﺍﺴﺘﻘﺭ ﻋﻠﻴﻪ‬ ‫ﻥ ﺍﻟﺘﺼﻭﺭ ﻟﻠﺸﻲﺀ "ﻻ ﻴﻌﺭﻑ ﺇﻻ ﺒﺎﻟﺤﺩ"‬ ‫ﺭﺃﻱ ﺃﻫل ﺍﻟﺼﻨﺎﻋﺔ ﺍﻟﻤﻨﻁﻘﻴﺔ ﻤﻥ ﺃ ّ‬

‫)‪(1‬‬

‫ﻭﺍﺴﺘﺩل‬

‫ﻥ "ﺍﻷﻤﻡ ﺠﻤﻴﻌﻬﻡ ﻤﻥ ﺃﻫل ﺍﻟﻌﻠﻡ ﻭﺍﻟﻤﻘﺎﻻﺕ ﻭﺃﻫل ﺍﻟﻌﻤل ﻭﺍﻟﺼﻨﺎﻋﺎﺕ‬ ‫ﻋﻠﻰ ﺫﻟﻙ ﺒﺄ ّ‬ ‫ﻴﻌﺭﻓﻭﻥ ﺍﻷﻤﻭﺭ ﺍﻟﺘﻲ ﻴﺤﺘﺎﺠﻭﻥ ﺇﻟﻰ ﻤﻌﺭﻓﺘﻬﺎ‪ ،‬ﻭﻴﺘﺤﻘﻘﻭﻥ ﻤﻥ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻷﻋﻤﺎل ﻤﻥ ﻏﻴﺭ‬ ‫ﺘﻜﻠﻡ ﺒﺤﺩ ﻤﻨﻁﻘﻲ‪ ،‬ﻭﻻ ﻨﺠﺩ ﺃﺤﺩﹰﺍ ﻤﻥ ﺃﺌﻤﺔ ﺍﻟﻌﻠﻭﻡ ﻴﺘﻜﻠﻡ ﺒﻬﺫﻩ ﺍﻟﺤﺩﻭﺩ‪ ،‬ﻻ ﺃﺌﻤﺔ ﺍﻟﻔﻘﻪ ﻭﻻ‬ ‫ﺍﻟﻨﺤﻭ ﻭﻻ ﺍﻟﻁﺏ ﻭﻻ ﺍﻟﺤﺴﺎﺏ‪ ،‬ﻭﻻ ﺃﻫل ﺍﻟﺼﻨﺎﻋﺎﺕ ﻤﻊ ﺃﻨﻬﻡ ﻴﺘﺼﻭﺭﻭﻥ ﻤﻔﺭﺩﺍﺕ‬ ‫ﻥ ﻋﻠﻡ ﺍﻟﻨﺤﻭ ﻓﻲ‬ ‫ﻋﻤﻠﻬﻡ‪ .‬ﻓﻌﻠﻡ ﺍﺴﺘﻐﻨﺎﺀ ﺍﻟﺘﺼﻭﺭ ﻋﻥ ﻫﺫﻩ ﺍﻟﺤﺩﻭﺩ")‪ ،(2‬ﻭﻤﻌﻨﻰ ﻫﺫﺍ ﺃ ّ‬ ‫ﻤﻨﻬﺠﻪ ﻻ ﻴﺨﺘﻠﻑ ﻋﻥ ﻋﻠﻡ ﺍﻟﻁﺏ ﻭﻻ ﺍﻟﺤﺴﺎﺏ‪ ،‬ﻓﻲ ﻋﺩﻡ ﺤﺎﺠﺘﻪ ﻟﻠﺤﺩ ﺍﻟﻤﻨﻁﻘﻲ ﺍﻟﻜﻠﻲ‪،‬‬ ‫ﻥ ﺍﺒﻥ ﺘﻴﻤﻴﺔ ﻭﻤﻥ ﻭﺤﻲ ﺩﻓﺎﻋﻪ ﻋﻥ ﺍﻟﻤﻨﻬﺞ ﺍﻟﺘﺠﺭﻴﺒﻲ ﺍﻟﺤﺴﻲ ﻴﻘﺩﻡ ﺍﻟﺘﺼﻭﺭ‬ ‫ﻭﻤﻌﻠﻭﻡ ﺃ ّ‬ ‫ﻥ " ﺒﺩﻫﻴﺎﺕ ﺍﻟﺒﺭﻫﺎﻥ ﺃﺴﺎﺴﻬﺎ‬ ‫ﺍﻟﺠﺯﺌﻲ ﻓﻲ ﺍﻟﺒﻨﺎﺀ ﺍﻟﻤﻌﺭﻓﻲ ﻋﻠﻰ ﺍﻟﺘﺼﻭﺭ ﺍﻟﻜﻠﻲ‪ ،‬ﻷ ّ‬ ‫ﺠﺯﺌﻲ ﻻ ﻜﻠﻲ ﺤﺴﻲ ﺘﺠﺭﻴﺒﻲ ﻻ ﻋﻘﻠﻲ"‬

‫)‪(3‬‬

‫ﻓﻤﺎﻫﻴﺔ ﺍﻷﺸﻴﺎﺀ ﻻ ﺘﺜﺒﺕ ﺒﻤﺠﺭﺩ ﺍﻟﺘﺼﻭﺭ‬

‫ﺍﻟﺫﻫﻨﻲ‪ ،‬ﺒل ﻴﻨﺒﻐﻲ ﺃﻥ ﻴﻤﺤﺽ ﺘﺤﻘﻘﻬﺎ ﻓﻲ ﺍﻷﻋﻴﺎﻥ "ﻭﺍﻟﻤﻘﺩﺭ ﻓﻲ ﺍﻷﺫﻫﺎﻥ ﺒﺤﺴﺏ ﻤﺎ‬ ‫ﻴﻘﺩﺭﻩ ﻜل ﺃﺤﺩ ﻓﻲ ﺫﻫﻨﻪ‪ ،‬ﻓﻴﻤﺘﻨﻊ ﺃﻥ ﺘﻜﻭﻥ ﺍﻟﺤﻘﺎﺌﻕ ﺍﻟﻤﻭﺠﻭﺩﺓ ﺘﺎﺒﻌﺔ ﻟﺫﻟﻙ"‬

‫)‪(4‬‬

‫ﻤﺎ ﺫﻫﺒﻨﺎ ﺇﻟﻴﻪ ﻤﻥ ﻋﺩﻡ ﻜﻔﺎﻴﺔ ﺍﻹﻤﻜﺎﻥ ﺍﻟﻌﻘﻠﻲ ﻓﻲ ﺇﺜﺒﺎﺕ ﺍﻟﻤﻭﺍﻀﻌﺔ ﺍﻟﻠﻐﻭﻴﺔ‪.‬‬

‫)‪ (1‬ﺍﻟﺭﺩ ﻋﻠﻰ ﺍﻟﻤﻨﻁﻘﻴﻴﻥ‪. 36/1:‬‬ ‫)‪ (2‬ﻨﻔﺴﻪ‪.36/1:‬‬ ‫)‪ (3‬ﺍﻟﺭﺩ ﻋﻠﻰ ﺍﻟﻤﻨﻁﻘﻴﻴﻥ‪ 24:‬ﻤﻥ ﻤﻘﺩﻤﺔ ﺍﻟﻤﺤﻘﻕ‪.‬‬ ‫)‪ (4‬ﻨﻔﺴﻪ‪.37/1:‬‬

‫ﻭﻫﺫﺍ ﻋﻴﻥ‬

‫ﺍﻟﻤﺠــــﺎﺯ ﻤﻥ ﻤﻨﻅـﻭﺭ ﺠﺩﻴﺩ‬

‫ﺩ‪ .‬ﺍﻟﻤﺼﻁﻔﻰ ﺘﺎﺝ ﺍﻟﺩﻴﻥ‬

‫ﻼ‬ ‫ﻭﻟﻘﺩ ﺍﺴﺘﻁﺎﻉ ﺍﻟﺸﻴ ﺃﻥ ﻴﺠﻌل ﻤﻥ ﺍﻻﺴﺘﻌﻤﺎل ـ ﻭﻫﻭ ﻤﻌﻁﻰ ﺤﺴﻲ ـ ﺃﺼ ﹰ‬

‫ﻥ‬ ‫ﺘﻘﻭﻡ ﻋﻠﻴﻪ ﺍﻟﻨﻅﺭﻴﺔ ﺍﻟﻠﻐﻭﻴﺔ‪ ،‬ﻓﺈﺫﺍ ﺘﻁﺭﻕ ﺍﻟﺸﻙ ﻭﺍﻟﺨﻼﻑ ﺇﻟﻰ ﺩﻋﻭﻯ ﺍﻟﻤﻭﺍﻀﻌﺔ‪ ،‬ﻓﺈ ّ‬

‫ﺍﻻﺴﺘﻌﻤﺎل ﺍﻟﻠﻐﻭﻱ ﻫﻭ ﻤﺎ ﻨﻜﺎﺩ ﻨﻠﻤﺴﻪ ﻤﻥ ﺍﻟﻠﻐﺔ‪ ،‬ﻓﺈﻟﻴﻪ ﺇﺫﻥ ﺘﺭﺘﺩ ﻭﻋﻠﻰ ﺃﺴﺎﺴﻪ ﺘﺩﺭﺱ‪.‬‬

‫ﻟﻘﺩ ﻨﺠﺢ ﺍﻹﻤﺎﻡ ﺍﺒﻥ ﺘﻴﻤﻴﻪ ﻓﻲ ﺭﺩ ﻤﻘﻭﻟﺔ ﺍﻟﻭﻀﻊ ﺍﻟﻠﻐﻭﻱ‪ ،‬ﻭﺍﺴﺘﺒﺩل ﺒﻬﺎ ﺘﺼﻭﺭﹰﺍ‬

‫ﺴﺭ ﺒﻪ ﻫﺫﻩ ﺍﻟﻬﺒﺔ ﺍﻹﻟﻬﻴﺔ ﺍﻟﻤﺘﻔﺭﺩﺓ‪ ،‬ﻫﺫﺍ ﺍﻟﺘﺼﻭﺭ ﻫﻭ ﻤﺎ ﺴﻤﺎﻩ ﺒﺎﻹﻟﻬﺎﻡ‪ ،‬ﻭﻟﺴﺕ‬ ‫ﺠﺩﻴﺩﺍ ﻓ ﱠ‬

‫ﺃﺩﺭﻱ ﻟ َﻡ ﻟﻡ ﻴﺸﺭ ﺼﺎﺤﺏ ﺍﻟﻤﺯﻫﺭ ﺇﻟﻰ ﺭﺃﻱ ﺍﻟﺸﻴ ﻤﻊ ﺃﻨﻪ ﻴﺴﺘﻨﺩ ﺘﺼﻭﺭﹰﺍ ﺠﺩﻴﺩﹰﺍ ﻓﻲ‬ ‫ﺘﻔﺴﻴﺭ ﺃﺼل ﺍﻟﻠﻐﺔ‪.‬‬

‫ﺍﻟﺸﻴ‬

‫ﻥ‬ ‫ﻭﻤﻔﻬﻭﻡ ﺍﻹﻟﻬﺎﻡ ﻋﻨﺩﻩ ﻤﻔﻬﻭﻡ ﻤﺨﺎﻟﻑ ﻟﻤﻔﻬﻭﻡ ﺍﻟﻭﺤﻲ‪ ،‬ﺤﺘﻰ ﻻ ﻴﻅﻥ ﻅﺎﻥ ﺃ ّ‬ ‫ﻴﻘﻭل ﺒﺎﻟﺘﻭﻗﻴﻑ‪ ،‬ﻭﻴﺒﺩﻭ ﻟﻨﺎ ﻫﺫﺍ ﺍﻟﺘﻤﻴﻴﺯ ﺒﻴﻨﻬﻤﺎ ﻋﻨﺩﻩ ﺤﻴﻨﻤﺎ ﺭﻓﺽ ﺃﻥ ﺘﻜﻭﻥ‬

‫ﺍﻟﻠﻐﺎﺕ ﻗﺩ ﺘﻠﻘﻴﺕ ﺒﺎﻟﻭﺤﻲ ﻋﻥ ﺁﺩﻡ ﻷﻨﻨﺎ ‪-‬ﻴﻘﻭل ﺍﻟﺸﻴ ‪ " :-‬ﻨﻌﻠﻡ ﺃﻨﻪ ) ﺃﻱ ﺍﷲ( ﻟﻡ ﻴﻌﻠﻡ‬

‫ﻥ ﺘﻠﻙ ﺍﻟﻠﻐﺎﺕ‬ ‫ﺁﺩﻡ ﺠﻤﻴﻊ ﺍﻟﻠﻐﺎﺕ ﺍﻟﺘﻲ ﻴﺘﻜﻠﻡ ﺒﻬﺎ ﺠﻤﻴﻊ ﺍﻟﻨﺎﺱ ﺇﻟﻰ ﻴﻭﻡ ﺍﻟﻘﻴﺎﻤﺔ‪ ،‬ﻭﺃ ّ‬

‫ﺍﺘﺼﻠﺕ ﺇﻟﻰ ﺃﻭﻻﺩﻩ ﻓﻼ ﻴﺘﻜﻠﻤﻭﻥ ﺇﻻ ﺒﻬﺎ ﻓﺈ ّ‬ ‫ﻥ ﺩﻋﻭﻯ ﻫﺫﺍ ﻜﺫﺏ ﻅﺎﻫﺭ")‪.(1‬‬

‫ﻥ ﺫﺭﻴﺔ ﺁﺩﻡ ﺍﻨﻘﻁﻌﺕ ﺒﻌﺩ ﺍﻟﻁﻭﻓﺎﻥ‪ ،‬ﺇﻻ ﺃﺘﺒﺎﻉ ﻨﻭ ‪ ،‬ﻭﻤﻌﻠﻭﻡ ﺃﻨﻬﻡ‬ ‫ﻭﺩﻟﻴﻠﻪ ﻓﻲ ﺫﻟﻙ ﺃ ّ‬

‫ﻟﻡ ﻴﺘﻜﻠﻤﻭﺍ ﺒﻜل ﻤﺎ ﺘﻜﻠﻤﺕ ﺒﻪ ﺍﻷﻤﻡ ﺒﻌﺩﻫﻡ)‪ ،(2‬ﻭﻫﺫﺍ ﺍﻻﺨﺘﻼﻑ ﺒﻴﻥ ﺍﻟﻠﻐﺎﺕ ﻴﺸﻴﺭ ﺇﻟﻰ‬ ‫ﺫﻟﻙ‪.‬‬

‫ﻟﻘﺩ ﺴﻠﻙ ﺍﺒﻥ ﺘﻴﻤﻴﺔ ﻓﻲ ﺍﺴﺘﺩﻻﻟﻪ ﻤﺴﻠﻜﹰﺎ ﻜﺎﻥ ﺴﻴﻘﻭﺩﻩ ﺇﻟﻰ ﺇﺤﺩﺍﺙ ﺜﻭﺭﺓ ﻓﻲ ﺍﻟﻔﻜﺭ‬

‫ﻥ ﺍﻟﻤﺸﻜﻠﺔ ﻅﻠﺕ ﻓﻲ ﺍﻟﻬﺎﺠﺱ ﺍﻟﺫﻱ ﻅل ﻴﺤﻜﻤﻪ ﻓﻲ ﺍﻻﺴﺘﺩﻻل ﺒﺎﻟﻠﻐﻭﻴﺎﺕ‬ ‫ﺍﻟﻠﻐﻭﻱ‪ ،‬ﻏﻴﺭ ﺃ ّ‬ ‫ﻭﻫﻭ ﻫﺎﺠﺱ ﻋﻘﺩﻱ ﻻ ﻴﺩﺨل ﻓﻴﻪ ﺍﻟﺘﻔﻜﻴﺭ ﺍﻟﻠﻐﻭﻱ ﺇﻻ ﺒﺼﻔﺘﻪ ﺁﻟﻴﺔ ﻤﻥ ﺍﻵﻟﻴﺎﺕ ﺍﻟﻤﻘﺼﻭﺩﺓ‬

‫ﻼ‪.‬‬ ‫ﺘﺒﻌﹰﺎ ﻻ ﺃﺼ ﹰ‬ ‫)‪(1‬‬ ‫)‪(2‬‬

‫ﺍﻹﻴﻤﺎﻥ‪79:‬ـ‪.80‬‬ ‫ﻨﻔﺴﻪ‪.80 :‬‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ ‪1424 /‬ﻫـ‬

‫ﺍﻟﻭﺤﻲ ﻭﻋﻠﻭﻤـﻪ‬

‫ﻟﻘﺩ ﺭﺒﻁ ﺭﺤﻤﻪ ﺍﷲ ﺒﻴﻥ ﻤﻔﻬﻭﻡ ﺍﻟﻠﻐﺔ ﻭﻤﻔﻬﻭﻡ ﺍﻟﻘﺩﺭﺓ ﻭﺍﻟﺘﻲ ﻴﻁﻠﻕ ﻋﻠﻴﻬﺎ‬

‫ﻥ ﺍﻟﻘﺩﺭﺓ ﻋﻠﻰ‬ ‫ﺘﺸﻭﻤﺴﻜﻲ ﻭﺃﺘﺒﺎﻋﻪ ﻤﻥ ﺍﻟﺘﻭﻟﻴﺩﻴﻴﻥ‪ ،Competence :‬ﻭﻤﻌﻨﺎﻫﺎ ﻋﻨﺩ ﺍﻟﺸﻴ ﺃ ّ‬

‫ﺇﻨﺘﺎﺝ ﺍﻷﺼﻭﺍﺕ ﺠﺒﻠﺔ ﻓﻲ ﺍﻹﻨﺴﺎﻥ ﻭﺍﻟﺤﻴﻭﺍﻥ‪ ،‬ﻭﺃﻥ ﻫﺫﻩ ﺍﻷﺼﻭﺍﺕ ﻓﻲ ﺍﻟﺤﺎﻟﺔ ﺍﻹﻨﺴﺎﻨﻴﺔ‬ ‫ﺘﺘﺤﻭل ﺇﻟﻰ ﻨﺴﻕ ﻤﻥ ﺍﻟﻌﻼﻤﺎﺕ ﺍﻟﺩﺍﻟﺔ ﺒﺘﺩﺨل ﺍﻟﺘﺼﻭﺭﺍﺕ ﻭﺍﻟﻤﻔﺎﻫﻴﻡ ﺍﻟﻤﺘﺸﻜﻠﺔ ﻓﻲ‬ ‫ﻥ ﺍﻹﻨﺴﺎﻥ ﻤﻭﺠﻭﺩ ﻭﺁﻟﺔ ﺍﻟﺘﻔﻜﻴﺭ ﻤﻌﻪ ﻓﻬﻭ ﻴﻌﺭﻑ ﺠﺒﻠﺔ ﻜﻴﻑ‬ ‫ﺍﻟﻭﻋﻲ‪ ،‬ﻤﻌﻨﻰ ﺫﻟﻙ ﺃ ّ‬

‫ﻴﺴﺘﻌﻤﻠﻬﺎ ﻓﻲ ﺍﻗﺘﻨﺎﺹ ﺍﻷﻓﻜﺎﺭ ﻭﺍﺴﺘﻌﻤﺎﻟﻬﺎ‪ ،‬ﻫﻜﺫﺍ ﻴﺘﻡ ﻤﻊ ﺍﺒﻥ ﺘﻴﻤﻴﺔ ﺍﻟﺭﺒﻁ ﺒﻴﻥ ﺍﻟﺨﺒﺭﺓ‬

‫ﺍﻟﺫﻫﻨﻴﺔ ﻭﺍﻹﻨﺠﺎﺯ ﺍﻟﻠﻐﻭﻱ ﻓﻲ ﺇﻁﺎﺭ ﻫﺫﻩ ﺍﻟﻤﻌﺎﺩﻟﺔ‪:‬‬

‫ﺃﺼﻭﺍﺕ ‪ +‬ﺘﺼﻭﺭ = ﻟﻐﺔ ) ﻤﻨﻁﻕ ﺒﺎﻟﺘﻌﺒﻴﺭ ﺍﻟﻘﺭﺁﻨﻲ (‬ ‫ﻥ ﺃﻜﺜﺭ ﺍﻟﻠﻐﺎﺕ ﻨﺎﻗﺼﺔ‬ ‫ﻥ ﺍﻟﻠﻐﺎﺕ ﻟﻴﺴﺕ ﻤﺘﻠﻘﺎﺓ ﻋﻥ ﺁﺩﻡ ﺃ ّ‬ ‫ﻴﻘﻭل‪ " :‬ﻭﻤﺎ ﻴﺩل ﻋﻠﻰ ﺃ ّ‬

‫ﻋﻥ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺭﺒﻴﺔ‪ ،‬ﻟﻴﺱ ﻋﻨﺩﻫﻡ ﺃﺴﻤﺎﺀ ﺨﺎﺼﺔ ﻟﻸﻭﻻﺩ‪ ،‬ﻭﺍﻟﺒﻴﻭﺕ‪ ،‬ﻭﺍﻷﺼﻭﺍﺕ ﻭﻏﻴﺭ‬

‫ﺫﻟﻙ ﻤﻤﺎ ﻴﻀﺎﻑ ﺇﻟﻰ ﺍﻟﺤﻴﻭﺍﻥ ﺒل ﺇﻨﻤﺎ ﻴﺴﺘﻌﻤﻠﻭﻥ ﻓﻲ ﺫﻟﻙ ﺍﻹﻀﺎﻓﺔ‪ ،‬ﻓﻠﻭ ﻜﺎﻥ ﺁﺩﻡ ﻋﻠﻴﻪ‬

‫ﺍﻟﺴﻼﻡ ﻋﻠﻤﻪ ﺍﻟﺠﻤﻴﻊ ﻟﻌﻠﻤﻬﺎ ﻤﺘﻨﺎﺴﺒﺔ‪ ،‬ﻭﺃﻴﻀﺎ ﻓﻜل ﺃﻤﺔ ﻟﻴﺱ ﻟﻬﺎ ﻜﺘﺎﺏ ﻟﻴﺱ ﻓﻲ ﻟﻐﺘﻬﺎ‬

‫ﻥ ﺫﻟﻙ ﻋﺭﻑ ﺒﺎﻟﺤﺱ‬ ‫ﺃﻴﺎﻡ ﺍﻷﺴﺒﻭﻉ‪ ،‬ﻭﺇﻨﻤﺎ ﻴﻭﺠﺩ ﻓﻲ ﻟﻐﺘﻬﺎ ﺍﺴﻡ ﺍﻟﻴﻭﻡ ﻭﺍﻟﺸﻬﺭ ﻭﺍﻟﺴﻨﺔ ﻷ ّ‬ ‫ﻥ ﺍﻟﺘﻌﺒﻴﺭ ﻴﺘﺒﻊ ﺍﻟﺘﺼﻭﺭ‪ ...‬ﻓﻔﻲ ﻟﻐﺔ ﺍﻟﻌﺭﺏ‬ ‫ﻭﺍﻟﻌﻘل‪ ،‬ﻓﻭﻀﻌﺕ ﻟﻪ ﺍﻷﻤﻡ ﺍﻷﺴﻤﺎﺀ ﻷ ّ‬ ‫ﻭﺍﻟﻌﺒﺭﺍﻨﻴﻴﻥ ﻤﻥ ﺘﻠﻘﻲ ﻋﻨﻬﻡ ﺃﻴﺎﻡ ﺍﻷﺴﺒﻭﻉ ﺒﺨﻼﻑ ﺍﻟﺘﺭﻙ ﻭﻨﺤﻭﻫﻡ ﻓﺈﻨﻪ ﻟﻴﺱ ﻓﻲ ﻟﻐﺘﻬﻡ‬

‫ﺃﻴﺎﻡ ﺍﻷﺴﺒﻭﻉ ﻷﻨﻬﻡ ﻟﻡ ﻴﻌﺭﻓﻭﺍ ﺫﻟﻙ ﻓﻠﻡ ﻴﻌﺒﺭﻭﺍ ﻋﻨﻪ")‪.(1‬‬

‫ﻥ ﺍﻟﻌﺭﺏ ﺴﻴﻨﻜﻔﺌﻭﻥ ﻋﻠﻰ ﺍﻟﻌﻘﺏ ﻓﻲ ﻤﺠﺎل ﺍﻟﻤﻌﺭﻓﺔ‬ ‫ﻭﻟﻭ ﻋﻠﻡ ﺍﺒﻥ ﺘﻴﻤﻴﺔ ﺃ ّ‬

‫ﻥ ﺘﻔﻀﻴﻠﻪ ﻟﻠﻌﺭﺒﻴﺔ ﻋﻠﻰ ﻏﻴﺭﻫﺎ ﻓﻲ ﻤﺠﺎل ﺍﻟﺴﻌﺔ‬ ‫ﻭﺍﻟﺘﺼﻭﺭﺍﺕ ﻭﺇﻨﺘﺎﺝ ﺍﻷﻓﻜﺎﺭ‪ ،‬ﻟﺘﺄﻜﺩ ﺃ ّ‬

‫ﻥ ﺯﻤﺎﻨﹰﺎ ﺴﻴﺄﺘﻲ ﺘﺤﺎﺼﺭ ﻓﻴﻪ ﺍﻟﻌﺭﺒﻴﺔ ﺒﺄﻋﺩﺍﺩ ﻫﺎﺌﻠﺔ‬ ‫ﻓﻲ ﺍﻷﺴﻤﺎﺀ ﻭﺍﻷﻟﻔﺎﻅ ﻟﻴﺱ ﻤﻁﻠﻘﹰﺎ‪ ،‬ﻭﺃ ّ‬ ‫ﻤﻥ ﺍﻷﻟﻔﺎﻅ ﺍﻟﺠﺩﻴﺩﺓ ﻓﻼ ﺘﺠﺩ ﻤﺤﻴﺼﹰﺎ ﻤﻥ ﺍﻻﻗﺘﺭﺍﺽ‪.‬‬ ‫)‪(1‬‬

‫ﺍﻹﻴﻤﺎﻥ‪.82 :‬‬

‫ﺩ‪ .‬ﺍﻟﻤﺼﻁﻔﻰ ﺘﺎﺝ ﺍﻟﺩﻴﻥ‬

‫ﺍﻟﻤﺠــــﺎﺯ ﻤﻥ ﻤﻨﻅـﻭﺭ ﺠﺩﻴﺩ‬

‫ﺍﻟﺸﻴ ﺇﺫﻥ ﻴﺭﺒﻁ ﺒﻴﻥ ﺍﻟﻤﻌﺭﻓﺔ ﺍﻟﺘﺼﻭﺭﻴﺔ ﻭﺍﻟﺘﻌﺒﻴﺭ ﺍﻟﻠﻐﻭﻱ‪ ،‬ﻭﻫﺫﺍ ﺍﻟﺭﺒﻁ ﻨﺠﺩﻩ ﻗﺩ‬

‫ﺍﺴﺘﻭﻯ ﻨﻅﺭﻴﺔ ﻗﺎﺌﻤﺔ ﺍﻷﺭﻜﺎﻥ ﻤﻊ ﺍﻟﻤﺩﺭﺴﺔ ﺍﻟﺩﻴﻜﺎﺭﺘﻴﺔ ﺍﻟﺠﺩﻴﺩﺓ ﻓﻲ ﻤﺠﺎل ﺍﻟﻠﺴﺎﻨﻴﺎﺕ‬ ‫ﻭﺍﻟﺘﻲ ﻴﻤﺜﻠﻬﺎ ﺘﺸﻭﻤﺴﻜﻲ‪.‬‬

‫ﻥ ﺍﻟﻘﻭل ﺒﺎﻟﻭﻀﻊ ﻓﻲ ﺍﻟﻠﻐﺔ ﻻ ﻴﺠﻴﺏ ﺒﺘﺎﺘ ﹰﺎ ﻋﻥ ﺴﺅﺍل ﺍﻟﻤﻌﺭﻓﺔ ﺍﻹﻨﺴﺎﻨﻴﺔ‬ ‫ﺇّ‬

‫ﺨﺼﻭﺼﹰﺎ ﺒﺎﻋﺘﻤﺎﺩ ﺍﻟﻌﻼﻗﺔ ﺍﻟﻘﻭﻴﺔ ﺒﻴﻥ ﺍﻟﺘﺼﻭﺭ ﻭﺍﻟﻠﻐﺔ ﻭﺍﻟﺘﻲ ﺩﺍﻓﻊ ﻋﻨﻬﺎ ﺍﺒﻥ ﺘﻴﻤﻴﺔ‪ ،‬ﺫﻟﻙ‬ ‫ﻥ ﺍﻟﺘﺴﻠﻴﻡ ﺒﻬﺫﻩ ﺍﻟﻌﻼﻗﺔ ﻴﺅﺩﻱ ﺇﻟﻰ ﻫﺯ ﺃﺭﻜﺎﻥ ﺍﻟﻤﻭﺍﻀﻌﺔ ﺍﻟﻠﻐﻭﻴﺔ ﻭﻫﺫﺍ ﺍﻟﺒﻴﺎﻥ‪:‬‬ ‫ﺃّ‬ ‫ﻴﻤﻜﻥ ﺘﻘﺴﻴﻡ ﺍﻟﻤﻌﺎﺭﻑ ﺍﻹﻨﺴﺎﻨﻴﺔ ﺇﻟﻰ ﻗﺴﻤﻴﻥ‪:‬‬ ‫ ﺘﺼﻭﺭﺍﺕ ﻀﺭﻭﺭﻴﺔ ﺃﻭ ﻤﺎ ﻴﺴﻤﻰ ﺒﺎﻟﻌﻠﻭﻡ ﺍﻟﻀﺭﻭﺭﻴﺔ‪ ،‬ﻭﻫﻲ ﺠﻤﻠﺔ ﻤﻌﺎﺭﻑ ﻗﺎﺌﻤﺔ‬‫ﻓﻲ ﺍﻟﻭﻋﻲ ﻭﻻ ﺘﺤﺘﺎﺝ ﺇﻟﻰ ﺍﺴﺘﺩﻻل‪ ،‬ﻓﻬﻲ ﻤﻜﺘﻔﻴﺔ ﺒﺫﺍﺘﻬﺎ ﻓﻲ ﺇﺜﺒﺎﺕ ﻤﻌﻘﻭﻟﻴﺘﻬﺎ‪.‬‬

‫ ﺘﺼﺩﻴﻘﺎﺕ‪ ،‬ﺃﻭ ﻤﺎ ﻴﺴﻤﻰ ﺒﺎﻟﻌﻠﻭﻡ ﺍﻟﻨﻅﺭﻴﺔ ﻭﻫﻲ ﺍﻟﺘﻲ ﻴﺘﻭﺼل ﺇﻟﻴﻬﺎ ﺒﻀﺭﻭﺏ ﻤﻥ‬‫ﺍﻻﺴﺘﺩﻻﻻﺕ ﺍﻟﻤﺨﺘﻠﻔﺔ‪ ،‬ﻟﻭﻻﻫﺎ ﻟﻡ ﻴﺴﺘﻁﻊ ﺍﻟﻭﻋﻲ ﺍﻟﺤﻜﻡ ﻋﻠﻰ ﻤﻌﻘﻭﻟﻴﺘﻬﺎ‪.‬‬

‫ﻭﻷﻨﻨﺎ ﻨﺭﻴﺩ ﺃﻥ ﻨﺴﺘﺒﻌﺩ ﻤﻥ ﺘﺤﻠﻴﻠﻨﺎ ﺍﻟﻤﻌﺎﺭﻑ ﺍﻟﻤﻜﺘﺴﺒﺔ ﻋﻥ ﻁﺭﻴﻕ ﺍﻟﺤﺱ‬

‫ﻭﺍﻟﺘﺠﺭﺒﺔ‪ ،‬ﻓﺈﻨﻨﺎ ﺴﻨﻌﺘﻤﺩ ﻓﻲ ﻤﺩﺍﺭﺴﺘﻨﺎ ﻫﺫﻩ ﻤﺒﺤﺙ ﺍﻟﺘﺼﻭﺭﺍﺕ ﺍﻟﻀﺭﻭﺭﻴﺔ ﺩﺍﺨل ﺃﻜﺜﺭ‬

‫ﺍﻷﻨﺴﺎﻕ ﺍﻟﻤﻌﺭﻓﻴﺔ ﺍﻟﺘﺼﺎﻗ ﹰﺎ ﺒﺎﻟﻨﻅﺭ ﺍﻟﻤﺠﺭﺩ ﻭﻫﻭ ﺍﻟﺭﻴﺎﻀﻴﺎﺕ‪.‬‬ ‫ﻭﻴﻤﻜﻥ ﻫﻨﺎ ﺍﻋﺘﻤﺎﺩ ﺍﻟﺘﻤﻴﻴﺯ ﺍﻟﻜﺎﻨﻁﻲ‬

‫)‪(1‬‬

‫ﺒﻴﻥ ﺍﻟﻤﻌﺎﺭﻑ ﺍﻟﻘﺒﻠﻴﺔ‪ ،‬ﻭﻫﻲ ﻤﺎ ﻴﻬﻤﻨﺎ ﻫﻨﺎ‪،‬‬

‫ﻭﺍﻟﻤﻌﺎﺭﻑ ﺍﻟﺒﻌﺩﻴﺔ ﺍﻟﻤﺭﺘﺒﻁﺔ ﺒﺎﻟﺤﺱ ﻭﺍﻟﺨﺒﺭﺓ ﻭﺍﻟﺘﺤﻠﻴل‪ ،‬ﻭﻫﻭ ﺘﻤﻴﻴﺯ ﻗﺩﻴﻡ ﻴﻌﻭﺩ ﻓﻲ‬

‫ﻥ ﻫﻨﺎﻙ ﺠﻤﻠﺔ ﻤﻥ ﺍﻟﻘﻀﺎﻴﺎ ﻻ ﺘﺤﺘﺎﺝ ﺇﻟﻰ ﺍﺴﺘﺩﻻل‪ ،‬ﻷﻨﻬﺎ‬ ‫ﺃﺼﻭﻟﻪ ﺇﻟﻰ ﺃﺭﺴﻁﻭ‪ ،‬ﻭﻤﻔﺎﺩﻩ ﺃ ّ‬ ‫ﻤﺘﻠﺒﺴﺔ ﺒﻌﻘﻭﻟﻨﺎ‪ ،‬ﻭﻻ ﻴﻤﻜﻥ ﺘﺼﻭﺭ ﺃﻱ ﻨﺴﻕ ﻤﻌﺭﻓﻲ ﺒﺩﻭﻨﻬﺎ‪ ،‬ﻭﻫﺫﺍ ﻤﺎ ﻴﺼﺩﻕ ﻋﻠﻰ‬

‫ﺒﻌﺽ ﻋﻨﺎﺼﺭ ﺍﻟﻤﻨﻁﻕ ﻭﺍﻟﺭﻴﺎﻀﻴﺎﺕ‪.‬‬

‫)‪ (1‬ﻨﺴﺒﺔ ﺇﻟﻰ ﻜﺎﻨﻁ ﻭﻫﻭ ﻓﻴﻠﺴﻭﻑ ﺃﻟﻤﺎﻨﻲ ﺫﻭ ﻨﺯﻋﺔ ﻤﺜﺎﻟﻴﺔ‪.‬‬

‫ﺍﻟﻭﺤﻲ ﻭﻋﻠﻭﻤـﻪ‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ ‪1424 /‬ﻫـ‬

‫ﺫﻟﻙ ﺃﻥ ﺒﻌﺽ ﺍﻟﻘﻀﺎﻴﺎ ﺍﻟﺭﻴﺎﻀﻴﺔ ﻗﻀﺎﻴﺎ ﻀﺭﻭﺭﻴﺔ ﻴﻤﻜﻥ ﻤﻌﺭﻓﺘﻬﺎ ﺩﻭﻥ ﺤﺎﺠﺔ‬

‫ﻼ ﻫﺫﻩ ﺍﻷﻤﺜﻠﺔ‪:‬‬ ‫ﺇﻟﻰ ﺇﻗﺎﻤﺔ ﺒﺭﻫﺎﻥ ﻋﻠﻰ ﺼﺩﻗﻬﺎ‪ ،‬ﺨﺫ ﻤﺜ ﹰ‬ ‫‪2 = 1+1‬‬ ‫ﺍﻟﻜل ﺃﻜﺒﺭ ﻤﻥ ﺍﻟﺠﺯﺀ‬ ‫ﺍﻟﻤﺘﺴﺎﻭﻴﺎﻥ ﺒﺎﻟﻨﺴﺒﺔ ﺇﻟﻰ ﺜﺎﻟﺙ ﻤﺘﺴﺎﻭﻴﺎﻥ‬

‫ﻫﺫﻩ ﺍﻟﻘﻀﺎﻴﺎ ﻫﻲ ﻁﺒﻌﹰﺎ ﻗﻀﺎﻴﺎ ﺘﺼﻭﺭﻴﺔ ﺒﺤﺘﺔ‪ ،‬ﻭﻴﻤﻜﻥ ﺍﻟﺘﻭﺼل ﺇﻟﻴﻬﺎ ﺒﻌﻴﺩﹰﺍ ﻋﻥ‬

‫ﺃﻱ ﺨﺒﺭﺓ ﺍﺠﺘﻤﺎﻋﻴﺔ‪ ،‬ﺃﻭ ﺍﺭﺘﺒﺎﻁ ﻭﺍﻗﻌﻲ‪ ،‬ﻭﺘﺯﺩﺍﺩ ﺍﻟﻴﻘﻴﻨﻴﺔ ﺍﻟﻤﺠﺭﺩﺓ ﻟﻠﺭﻴﺎﻀﻴﺎﺕ ﺒﺎﻋﺘﻤﺎﺩ‬ ‫ﺍﻟﻨﻤﻁ ﺍﻟﺒﺭﻫﺎﻨﻲ ﺍﻟﻘﺎﺌﻡ ﻋﻠﻰ ﻤﺎ ﻴﻁﻠﻕ ﻋﻠﻴﻪ‪ :‬ﺍﻟﻤﺼﺎﺩﺭﺍﺕ ﺃﻱ ﺃﻨﻙ ﻓﻲ ﺴﻴﺎﻕ ﺒﺭﻫﺎﻨﻲ‬ ‫ﻤﻌﻴﻥ‪ ،‬ﻤﻠﺯﻡ ﺒﺎﻟﺘﺴﻠﻴﻡ ﺒﺎﻟﻨﺘﻴﺠﺔ ﻨﻅﺭﹰﺍ ﻟﺘﺴﺎﻭﻗﻬﺎ ﻤﻊ ﺍﻟﻤﺼﺎﺩﺭﺍﺕ ﺍﻟﺘﻲ ﺘﻤﺜل ﺍﻟﻤﺠﺎل‬

‫ﺍﻟﺘﻌﺭﻴﻔﻲ ﻟﻠﻨﺴﻕ‪.‬‬

‫ﻭﻨﺤﻥ ﻁﺒﻌﹰﺎ ﻻ ﻨﻘﺼﺩ ﺘﺠﺭﻴﺩ ﺍﻟﺭﻴﺎﻀﻴﺎﺕ ﻜﻠﻬﺎ ﻤﻥ ﺍﻟﻁﺎﺒﻊ ﺍﻟﺤﺴﻲ‪ ،‬ﻭﺍﻟﺫﻱ ﻴﻤﻜﻥ‬

‫ﻼ ﺩﺍﺨل ﺍﻟﻨﺴﻕ ﺍﻟﺒﺭﻫﺎﻨﻲ ﻤﻊ ﺃﻨﻪ‬ ‫ﺘﻠﻤﺴﻪ ﻓﻲ ﺍﻟﻬﻨﺩﺴﺔ‪ ،‬ﺤﻴﺙ ﻴﺼﻴﺭ ﺍﻟﻤﻜﺎﻥ ﺠﺯﺀﹰﺍ ﺃﺼﻴ ﹰ‬

‫ﻥ ﻫﻨﺎﻙ ﺠﺯﺀﹰﺍ ﻤﻥ ﺍﻟﻤﻌﺎﺭﻑ ﺍﻹﻨﺴﺎﻨﻴﺔ ﺘﻤﺜل‬ ‫ﺤﺴﻲ‪ ،‬ﻭﻟﻜﻥ ﻤﺎ ﻨﺭﻴﺩ ﺍﻟﻭﺼﻭل ﺇﻟﻴﻪ ﻫﻭ ﺃ ّ‬

‫ﺘﺼﻭﺭﺍﺕ ﻗﺒﻠﻴﺔ ﻴﻌﺠﺯ ﺍﻟﻌﻘل ﻋﻥ ﺍﻻﺴﺘﺩﻻل ﺒﺩﻭﻨﻬﺎ‪ ،‬ﻭﻫﻲ ﻗﻀﺎﻴﺎ ﻴﻘﻴﻨﻴﺔ ﻻ ﺘﻘﺒل ﺍﻟﺸﻙ‪،‬‬

‫ﻥ ﻜل ﻴﻘﻴﻥ ﻭﺍﻗﻌﻲ ﻓﻬﻭ ﻨﺴﺒﻲ‪،‬‬ ‫ﻭﺍﻟﻴﻘﻴﻥ ﺍﻟﻤﻘﺼﻭﺩ ﻫﻨﺎ ﻫﻭ ﺍﻟﻴﻘﻴﻥ ﺍﻟﻤﺠﺭﺩ ﻋﻥ ﺍﻟﻭﺍﻗﻊ‪ ،‬ﻷ ّ‬

‫ﻴﺘﺤﻭل ﺒﺘﺤﻭل ﻭﺍﻗﻌﻪ‪ ،‬ﻴﻘﻭل ﺍﻟﻬﻨﺩﺴﻲ ﺭﻴﻤﺎﻥ‪" :‬ﺤﻴﻥ ﺘﺸﻴﺭ ﺍﻟﺭﻴﺎﻀﻴﺎﺕ ﺇﻟﻰ ﺍﻟﻭﺍﻗﻊ ﻓﻼ‬ ‫ﻴﻘﻴﻥ ﻓﻴﻬﺎ‪ ،‬ﻭﺤﻴﻥ ﺘﻜﻭﻥ ﻴﻘﻴﻨﻴﺔ ﻓﻼ ﺘﺸﻴﺭ ﺇﻟﻰ ﺍﻟﻭﺍﻗﻊ"‬

‫)‪(1‬‬

‫ﻭﻋﺩﻡ ﺇﺸﺎﺭﺘﻬﺎ ﻟﻠﻭﺍﻗﻊ ﻻ ﻴﻨﻔﻲ‬

‫ﻋﻨﻬﺎ ﻜﻭﻨﻬﺎ ﻤﻌﺭﻓﺔ‪ ،‬ﻭﻟﻜﻨﻬﺎ ﻤﻌﺭﻓﺔ ﺘﻨﻁﻠﻕ ﻤﻥ ﺍﻟﻭﺍﻗﻊ ﻭﺘﻌﻭﺩ ﺇﻟﻴﻪ‪.‬‬

‫ﻼ ﻋﻥ‪ :‬ﻓﻲ ﻓﻠﺴﻔﺔ ﺍﻟﻠﻐﺔ‪.73 :‬‬ ‫)‪ (1‬ﻨﻘ ﹰ‬

‫ﺩ‪ .‬ﺍﻟﻤﺼﻁﻔﻰ ﺘﺎﺝ ﺍﻟﺩﻴﻥ‬

‫ﺍﻟﻤﺠــــﺎﺯ ﻤﻥ ﻤﻨﻅـﻭﺭ ﺠﺩﻴﺩ‬

‫ﻤﺎ ﻨﺭﻭﻤﻪ ﻫﻨﺎ ﺴﺅﺍل ﻤﻬﻡ ﻫﻭ‪ :‬ﻫل ﻴﺼﺢ ﺃﻨﻨﺎ ﻻ ﻨﺴﺘﻁﻴﻊ ﺃﻥ ﻨﻌﺒﺭ ﻋﻥ‬

‫ﺍﻟﺘﺼﻭﺭﺍﺕ ﺍﻟﻘﺒﻠﻴﺔ ﺇﻻ ﺒﻠﻐﺔ ﺘﻭﺍﻀﻌﻴﺔ؟؟ ﺜﻡ ﻜﻴﻑ ﻴﻤﻜﻥ ﺘﺼﻭﺭ ﻤﻌﺭﻓﺔ ﻗﺒﻠﻴﺔ ﻓﻲ ﺍﻟﻭﻋﻲ‬ ‫ﺒﺩﻭﻥ ﻭﺠﻭﺩ ﺭﻤﺯ ﺩﺍل؟؟‪.‬‬

‫ﻥ‬ ‫ﻥ ﺍﻟﻨﺴﻕ ﺍﻟﺘﺼﻭﺭﻱ ﺍﻟﻘﺒﻠﻲ ﻤﻭﺠﻭﺩ ﻤﻊ ﺍﻟﻨﺴﻕ ﺍﻟﺩﻻﻟﻲ ﻭﺠﻭﺩﹰﺍ ﺘﺯﺍﻤﻨﻴﹰﺎ‪ ،‬ﻭﺇ ّ‬ ‫ﺇّ‬

‫ﺍﻟﻘﺩﺭﺓ ﻋﻠﻰ ﺍﻟﺘﺼﻭﺭ ﻫﻲ ﻨﻔﺴﻬﺎ ﺍﻟﻘﺩﺭﺓ ﻋﻠﻰ ﺍﻟﺘﺭﻤﻴﺯ‪ ،‬ﻏﻴﺭ ﺃﻨﻨﺎ‪ ،‬ﺒﺨﺼﻭﺹ ﺍﻟﺘﺼﻭﺭ‬

‫ﻻ ﻓﻲ ﻏﻴﺎﺏ ﺩﺭﺍﺴﺎﺕ ﻋﻠﻤﻴﺔ ﻋﻥ ﻤﺴﺎﻗﺎﺕ ﺍﻟﻨﻤﺫﺠﺔ‬ ‫ﻭﺍﻟﻠﻐﺔ‪ ،‬ﻻ ﻨﻌﺭﻑ ﺃﻴﻬﻤﺎ ﻴﻘﻊ ﺃﻭ ﹰ‬ ‫ﻭﺍﻟﺘﺼﻭﺭ ﻓﻲ ﺍﻟﺩﻤﺎ ﺍﻟﺒﺸﺭﻱ‪.‬‬

‫ﻥ ﻭﺠﻭﺩ ﺍﻟﺘﺼﻭﺭﺍﺕ ﺍﻟﻘﺒﻠﻴﺔ ﺩﻟﻴل ﻋﻠﻰ ﻭﺠﻭﺩ‬ ‫ﻭﻜل ﻤﺎ ﻴﻤﻜﻥ ﺍﻻﻁﻤﺌﻨﺎﻥ ﺇﻟﻴﻪ ﻫﻭ ﺃ ّ‬

‫ﺍﻟﻠﻐﺔ‪ ،‬ﻭﻫﻨﺎ ﺃﻋﻭﺩ ﻤﺭﺓ ﺃﺨﺭﻯ ﻷﻤﻴﺯ ﺒﻴﻥ ﻤﺎ ﺃﺴﻤﻴﻪ ﺍﻟﻠﻐﺔ ﺃﻱ ﺍﻟﻨﺴﻕ ﺍﻟﺜﺎﺒﺕ‪ ،‬ﻭﻤﺎ ﺃﺴﻤﻴﻪ‬

‫ﺍﻷﻟﻔﺎﻅ ﻭﻫﻲ ﺍﻟﻤﺘﻐﻴﺭﺍﺕ ﺍﻟﻤﺭﺘﺒﻁﺔ ﺒﺎﻟﺜﻘﺎﻓﺔ ﻭﺍﻟﻤﺠﺘﻤﻊ ﻭﺍﻟﺘﺎﺭﻴ ‪.‬‬

‫ﻟﻘﺩ ﺍﺴﺘﻁﺎﻉ ﺘﺸﻭﻤﺴﻜﻲ ﺃﻥ ﻴﻌﻴﺩﻨﺎ ﺇﻟﻰ ﺴﺅﺍل ﺍﻟﺒﺩﺍﻴﺔ‪ ،‬ﻭﻫﻭ‪ :‬ﻤﺎ ﺍﻟﺫﻱ ﻴﺠﻌل‬

‫ﺍﻹﻨﺴﺎﻥ ﻗﺎﺩﺭﹰﺍ ﻋﻠﻰ ﺍﻟﺘﻭﺍﺼل ﺒﺎﻟﻠﻐﺔ؟؟ ﺒل ﻤﺎ ﺍﻟﺫﻱ ﺃﻗﺩﺭ ﺍﻟﻁﻔل ﺍﻟﺼﻐﻴﺭ ﻋﻠﻰ ﺇﻨﺘﺎﺝ‬

‫ﺃﻋﺩﺍﺩ ﻫﺎﺌﻠﺔ ﻤﻥ ﺍﻟﺠﻤل ﻴﻭﻤﻴﹰﺎ ﺩﻭﻥ ﻤﻌﺭﻓﺔ ﺴﺎﺒﻘﺔ؟؟‪.‬‬

‫ﻜﺎﻥ ﻤﻥ ﺍﻟﻤﻤﻜﻥ ﺃﻥ ﻴﻁﺭ ﺍﺒﻥ ﺘﻴﻤﻴﺔ ﺍﻟﺴﺅﺍل ﻨﻔﺴﻪ ﻓﻲ ﻤﻌﺭﺽ ﺤﺩﻴﺜﻪ ﻋﻥ ﻟﻐﺔ‬

‫ﺍﻟﻁﻔل ﻭﺼﻠﺘﻬﺎ ﺒﺎﻟﻤﻭﺍﻀﻌﺔ ﻟﻭﻻ ﺃﻥ ﺤﺠﺒﻪ ﻋﻥ ﺫﻟﻙ ﻋﺎﺌﻘﺎﻥ ﺤﺠﺒﺎ ﻏﻴﺭﻩ ﻤﻥ ﻋﻠﻤﺎﺀ‬ ‫ﺍﻟﻤﺴﻠﻤﻴﻥ ﻫﻤﺎ‪:‬‬

‫‪ -‬ﺭﺒﻁ ﺍﻟﻤﻭﺍﻀﻌﺔ ﺒﻤﻌﺭﻓﺔ "ﺍﻷﺴﻤﺎﺀ"‪ ،‬ﻫﺫﺍ ﺍﻟﻤﻔﻬﻭﻡ ﺍﻟﻘﺭﺁﻨﻲ ﺍﻟﺭﺤﺏ ﺍﻟﺫﻱ ﺘﺤﻭل‪،‬‬

‫ﺒﻔﻌل ﺘﺠﺎﺫﺏ ﺍﻟﻤﺤﺎﻭﺭ ﺍﻟﻤﻌﺭﻓﻴﺔ‪ ،‬ﺇﻤﺎ ﺇﻟﻰ ﻤﻔﻬﻭﻡ ﺍﻻﺴﻡ ﺍﻟﻤﻘﺎﺒل ﻟﻠﻔﻌل ﻭﺍﻟﺤﺭﻑ ﺘﺤﺕ‬

‫ﺘﺄﺜﻴﺭ ﺍﻟﻨﻤﻭﺫﺝ ﺍﻟﻤﻌﺭﻓﻲ ﺍﻟﻨﺤﻭﻱ‪ ،‬ﻭﺇﻤﺎ ﺇﻟﻰ ﻤﻔﻬﻭﻡ ﺍﻟﻠﻔﻅ ﻋﺎﻤﺔ ﺘﺤﺕ ﺘﺄﺜﻴﺭ ﻤﻘﻭﻟﺔ‬ ‫ﺍﻻﺴﺘﻘﻼل ﺍﻟﺩﻻﻟﻲ ﻟﻸﻟﻔﺎﻅ ﻭﺍﻟﺘﻲ ﺃﻓﻠﺢ ﺸﻴ‬ ‫ﻭﺇﺒﺭﺍﺯ ﺘﻬﺎﻓﺘﻬﺎ‪.‬‬

‫ﺍﻟﺒﻼﻏﻴﻴﻥ ﻋﺒﺩ ﺍﻟﻘﺎﻫﺭ ﻓﻲ ﺘﺤﻁﻴﻤﻬﺎ‪،‬‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ ‪1424 /‬ﻫـ‬

‫ﺍﻟﻭﺤﻲ ﻭﻋﻠﻭﻤـﻪ‬

‫‪ -‬ﺭﺒﻁ ﺍﻟﻤﻭﺍﻀﻌﺔ ﺒﻤﺠﺎل ﺍﻟﺠﺩﺍل ﺍﻟﻌﻘﺩﻱ ﻭﺍﻟﺫﻱ ﻟﻡ ﻴﺴﻤﺢ ﺒﺎﻟﻨﻅﺭ ﺇﻟﻴﻬﺎ ﻨﻅﺭﹰﺍ‬

‫ﻼ‪.‬‬ ‫ﺃﺼﻠﻴﹰﺎ‪ ،‬ﺒل ﻜﺎﻥ ﻴﺸﺎﺭ ﺇﻟﻴﻬﺎ ﻋﺭﻀﹰﺎ ﻻ ﻏﺭﻀﹰﺎ‪ ،‬ﻭ ﺘﺒﻌﹰﺎ ﻻ ﺃﺼ ﹰ‬

‫ﻓﺎﻟﻁﻔل ﻓﻲ ﻨﻅﺭ ﺍﻹﻤﺎﻡ ﺍﺒﻥ ﺘﻴﻤﻴﺔ "ﺇﺫﺍ ﻅﻬﺭ ﻤﻨﻪ ﺍﻟﺘﻤﻴﻴﺯ ﺴﻤﻊ ﺃﺒﻭﻴﻪ ﺃﻭ ﻤﻥ ﻴﺭﺒﻴﻪ‬

‫ﻥ ﺫﻟﻙ ﺍﻟﻠﻔﻅ ﻴﺴﺘﻌﻤل ﻓﻲ ﺫﻟﻙ ﺍﻟﻤﻌﻨﻰ‪،‬‬ ‫ﻴﻨﻁﻕ ﺒﺎﻟﻠﻔﻅ‪ ،‬ﻭﻴﺸﻴﺭ ﺇﻟﻰ ﺍﻟﻤﻌﻨﻰ‪ ،‬ﻓﺼﺎﺭ ﻴﻔﻬﻡ ﺃ ّ‬

‫ﺃﻱ ﺃﺭﺍﺩ ﺍﻟﻤﺘﻜﻠﻡ ﺒﻪ ﺫﻟﻙ ﺍﻟﻤﻌﻨﻰ‪ ،‬ﺜﻡ ﻫﻜﺫﺍ ﻴﺴﻤﻊ ﻟﻔﻅﹰﺎ ﺒﻌﺩ ﻟﻔﻅ ﺤﺘﻰ ﻴﻌﺭﻑ ﻟﻐﺔ ﺍﻟﻘﻭﻡ‬ ‫ﺍﻟﺫﻴﻥ ﻨﺸﺄ ﺒﻴﻨﻬﻡ ﻤﻥ ﻏﻴﺭ ﺃﻥ ﻴﻜﻭﻨﻭﺍ ﻗﺩ ﺍﺼﻁﻠﺤﻭﺍ ﻤﻌﻪ ﻋﻠﻰ ﻭﻀﻊ ﻤﺘﻘﺩﻡ‪ ،‬ﺒل ﻭﻻ‬

‫ﺃﻭﻗﻔﻭﻩ ﻋﻠﻰ ﻤﻌﺎﻨﻲ ﺍﻷﺴﻤﺎﺀ")‪.(1‬‬

‫ﻟﻘﺩ ﻅﻥ ﺍﻹﻤﺎﻡ ﺃﻨﻪ ﺒﻬﺫﺍ ﺍﻟﺩﻟﻴل ﺴﻴﻠﺯﻡ ﺨﺼﻭﻤﻪ ﺍﻟﺤﺠﺔ‪ ،‬ﺃﻱ ﺃﻥ ﺘﻌﻠﻡ ﺍﻟﻁﻔل ﻟﻠﻐﺔ‬

‫ﻟﻡ ﻴﺘﺄﺴﺱ ﻋﻠﻰ ﻤﻭﺍﻀﻌﺔ ﺴﺎﺒﻘﺔ‪ ،‬ﻭﺇﻨﻤﺎ ﺍﺴﺘﻨﺩ ﺇﻟﻰ ﻤﺠﺭﺩ ﺍﻻﺴﺘﻌﻤﺎل‪ ،‬ﻏﻴﺭ ﺃﻨﻪ ﻫﺭﺏ‬

‫ﻤﻥ ﺇﺴﺎﺭ ﺍﻟﻤﻭﺍﻀﻌﺔ ﻟﻴﻘﻊ ﻓﻴﻬﺎ ﺤﻴﻥ ﺍﻋﺘﺭﻑ ﺒﺄﻥ ﺍﻟﻁﻔل ﻴﺘﻠﻘﻰ ﺍﻟﻠﻔﻅ ﻭﻴﺘﻠﻘﻰ ﻤﻌﻪ‬

‫ﺍﻹﺸﺎﺭﺓ ﺇﻟﻰ ﻤﻌﻨﺎﻩ‪ ،‬ﻭﻫﺫﺍ ﺘﻭﺍﻀﻊ ﻤﻥ ﻁﺭﻴﻕ ﻏﻴﺭ ﻤﺒﺎﺸﺭ‪ .‬ﺜﻡ ﺇﻥ ﺭﺒﻁ ﺘﻌﻠﻡ ﺍﻟﻠﻐﺔ‬ ‫ﺒﺎﻷﻟﻔﺎﻅ ﻏﻴﺭ ﺼﺤﻴﺢ ﺇﺫ ﻻ ﻴﺘﺼﻭﺭ ﻓﻲ ﻤﺘﻌﻠﻡ ﺍﻟﻠﻐﺔ ﺍﻹﺤﺎﻁﺔ ﺒﺠﻤﻴﻊ ﻤﻔﺭﺩﺍﺘﻬﺎ‬

‫)‪(2‬‬

‫ﺤﺘﻰ‬

‫ﻥ ﺍﻟﻁﻔل ﺒﻤﻌﺭﻓﺘﻪ ﺃﻟﻔﺎﻅ ﺍﻟﻘﻭﻡ ﻴﻜﻭﻥ ﻗﺩ ﻋﺭﻑ ﻟﻐﺘﻬﻡ‪ .‬ﻭﺭﺤﻠﺔ ﺘﻌﻠﻡ ﺍﻷﻟﻔﺎﻅ‬ ‫ﻴﺩﻋﻰ ﺒﺄ ّ‬ ‫ﺭﺤﻠﺔ ﻤﺎﻀﻴﺔ ﻻ ﺘﻨﺘﻬﻲ ﺤﺘﻰ ﺒﺎﻟﻨﺴﺒﺔ ﻟﻠﺫﻱ ﺃﺘﻘﻥ ﺍﻟﻠﻐﺔ ﻭﺃﺤﺎﻁ ﺒﻭﺠﻭﻩ ﺘﺼﺭﻴﻔﻬﺎ ﻋﻠﻤ ﹰﺎ‪.‬‬

‫ﻥ ﺍﻋﺘﻤﺎﺩ ﺘﺼﻭﺭ ﺘﺸﻭﻤﺴﻜﻲ ﻟﻠﻐﺔ ﺴﻴﻌﻴﺩ ﺘﺭﺘﻴﺏ ﺍﻻﺴﺘﺩﻻل ﺍﻟﺘﻴﻤﻲ‪ ،‬ﺇﺫ ﻴﺭﻯ ﻫﺫﺍ‬ ‫ﺇّ‬

‫ﻥ ﺍﻹﻨﺠﺎﺯ ﺍﻟﻠﻐﻭﻱ ﻋﻨﺩ ﺍﻟﻔﺭﺩ ﻴﺤﺘﻭﻱ ﻋﻠﻰ ﻋﺩﺩ ﻫﺎﺌل ﻤﻥ ﺍﻹﻤﻜﺎﻨﺎﺕ ﺍﻟﺘﻲ‬ ‫ﺍﻟﻠﺴﺎﻨﻲ ﺃ ّ‬ ‫ﻴﺘﻴﺤﻬﺎ ﻟﻪ ﻭﻋﻴﻪ ﺒﻨﺴﻕ ﺍﻟﻠﻐﺔ ﻭﻗﺎﻨﻭﻨﻬﺎ‪ ،‬ﻭﻫﺫﺍ ﺍﻟﻌﺩﺩ ﻴﺴﺘﺤﻴل ﻁﺒﻌ ﹰﺎ ﺘﻌﻠﻤﻪ ﻜﻠﻪ ﻤﻤﺎ ﻴﺸﻴﺭ‬

‫ﺇﻟﻰ ﻭﺠﻭﺩ ﻗﻭﺍﻋﺩ ﺼﻭﺭﻴﺔ ﻗﺒﻠﻴﺔ ﺘﻭﻟﺩ ﺍﻟﺠﻤل ﻭﺘﻨﺘﺞ ﺍﻟﺘﺭﺍﻜﻴﺏ ﺍﻟﻤﺘﻤﻴﺯﺓ ﺒﻤﻘﺒﻭﻟﻴﺘﻬﺎ‬

‫)‪ (1‬ﺍﻹﻴﻤﺎﻥ‪.79:‬‬ ‫)‪ (2‬ﻗﺎل ﺍﻹﻤﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ‪" :‬ﻭﻟﺴﺎﻥ ﺍﻟﻌﺭﺏ ﺃﻭﺴﻊ ﺍﻷﻟﺴﻨﺔ ﻤﺫﻫﺒﹰﺎ‪ ،‬ﻭﺃﻜﺜﺭﻫﺎ ﺃﻟﻔﺎﻅﹰﺎ‪ ،‬ﻭﻻ ﻨﻌﻠﻤﻪ ﻴﺤﻴﻁ ﺒﺠﻤﻴـﻊ‬ ‫ﻋﻠﻤﻪ ﺇﻨﺴﺎﻥ ﻏﻴﺭ ﻨﺒﻲ‪ ،‬ﻭﻟﻜﻨﻪ ﻻ ﻴﺫﻫﺏ ﻤﻨﻪ ﺸﻲﺀ ﻋﻠﻰ ﻋﺎﻤﺘﻬﺎ" ﺍﻟﺭﺴﺎﻟﺔ‪.42 :‬‬

‫ﺍﻟﻤﺠــــﺎﺯ ﻤﻥ ﻤﻨﻅـﻭﺭ ﺠﺩﻴﺩ‬

‫ﺩ‪ .‬ﺍﻟﻤﺼﻁﻔﻰ ﺘﺎﺝ ﺍﻟﺩﻴﻥ‬

‫ﺍﻟﻨﺤﻭﻴﺔ)‪ ،(1‬ﻫﺫﻩ ﺍﻟﻘﻭﺍﻋﺩ ﺍﻟﻘﺒﻠﻴﺔ ﻫﻲ ﻤﺎ ﻗﺎﺩ ﺘﺸﻭﻤﺴﻜﻲ ﺇﻟﻰ ﻤﻭﺍﺠﻬﺔ ﺍﻟﺘﺼﻭﺭﺍﺕ‬ ‫ﺍﻟﺘﺠﺭﻴﺒﻴﺔ ﺍﻷﻤﺒﻴﺭﻴﻘﻴﺔ ﻜﻤﺎ ﺘﺠﻠﺕ ﻓﻲ ﺍﻟﻤﺩﺭﺴﺔ ﺍﻟﺴﻠﻭﻜﻴﺔ‪ ،‬ﺤﻴﺙ ﺩﻋﺎ ﺇﻟﻰ ﺍﻻﻋﺘﻘﺎﺩ‬ ‫ﺒﻭﺠﻭﺩ ﺃﻨﺴﺎﻕ ﻓﻁﺭﻴﺔ ﻓﻲ ﺍﻟﺩﻤﺎ ﺍﻟﺒﺸﺭﻱ ﺘﺤ ﱢﺩﺩ ﻁﺒﻴﻌﺔ ﺍﺴﺘﻌﻤﺎﻟﻪ ﻟﻠﻐﺔ‪ ،‬ﻫﺫﺍ ﺍﻻﺴﺘﻌﻤﺎل‬

‫ﺍﻟﺫﻱ ﻴﺼﻌﺏ ﺍﻟﻘﻭل ﺇﻨﻪ ﺘﻤﺕ ﻤﻌﺭﻓﺘﻪ ﻜﻠﻴﹰﺎ ﻋﻥ ﻁﺭﻴﻕ ﺍﻟﺘﻠﻘﻴﻥ)‪.(2‬‬

‫ﻥ ﺍﻋﺘﻤﺎﺩ ﻤﺎ ﻨﺴﻤﻴﻪ ﺩﺍﺨل ﺍﻟﻤﺠﺎل ﺍﻟﺘﺩﺍﻭﻟﻲ ﺍﻹﺴﻼﻤﻲ ﺒﺎﻟﻔﻁﺭﺓ ﺍﻟﺠﻤﻌﻴﺔ ﺍﻟﻘﺎﺌﻤﺔ‬ ‫ﺇّ‬

‫ﻋﻠﻰ ﻭﺤﺩﺓ ﺍﻟﻤﺨﻠﻭﻕ ﻭﻭﺤﺩﺓ ﺍﻟﺨﺎﻟﻕ ﻴﻤﻜﻥ ﺃﻥ ﻴﻘﻠل ﻤﻥ ﺃﻫﻤﻴﺔ ﺍﻻﻨﺘﻘﺎﺩﺍﺕ ﺍﻟﺘﻲ ﻭﺠﻬﻬﺎ‬

‫ﺨﺼﻭﻡ ﺘﺸﻭﻤﺴﻜﻲ ﻟﺘﺼﻭﺭﻩ ﺍﻟﻠﻐﻭﻱ ﺃﻤﺜﺎل )‪ Hook(1969‬ﻭ )‪ Harman (1974‬ﻭ‬

‫‪ Kripke 1982‬ﺍﻟﺫﻴﻥ ﻋﺎﺭﻀﻭﺍ ﺃﻓﻜﺎﺭ ﺘﺸﻭﻤﺴﻜﻲ ﻟﻨﺯﻭﻋﻬﺎ ﺍﻟﺫﺍﺘﻲ ﻭﻁﺒﻴﻌﺘﻬﺎ ﺍﻟﻌﻘﻼﻨﻴﺔ‬ ‫ﺍﻟﻤﺠﺭﺩﺓ)‪.(3‬‬

‫ﻥ ﺍﻟﻠﻐﺔ ﻟﻴﺴﺕ ﻭﺤﻴﹰﺎ ﻭﻻ‬ ‫ﻥ ﺍﻋﺘﻤﺎﺩﻨﺎ ﻋﻠﻰ ﺘﺼﻭﺭ ﺍﺒﻥ ﺘﻴﻤﻴﺔ ﺍﻟﺫﻱ ﻤﻔﺎﺩﻩ ﺃ ّ‬ ‫ﺇّ‬

‫ﺍﺼﻁﻼﺤﹰﺎ‪ ،‬ﻤﺩﻋﻤﹰﺎ ﺒﺈﻨﺠﺎﺯﺍﺕ ﺒﻌﺽ ﺍﻟﻤﺩﺍﺭﺱ ﺍﻟﻠﺴﺎﻨﻴﺔ ﺍﻟﻤﻌﺎﺼﺭﺓ‪ ،‬ﺴﻴﺴﻠﻁ ﺍﻟﻀﻭﺀ‬ ‫ﺍﻟﻜﺎﺸﻑ ﻋﻠﻰ ﻗﻀﻴﺔ ﺍﺤﺘﺩ ﺍﻟﺠﺩﺍل ﺤﻭﻟﻬﺎ‪ ،‬ﻭﺤﺎﺯﺕ ﻨﺼﻴﺒﹰﺎ ﻻ ﺒﺄﺱ ﺒﻪ ﻤﻥ ﺍﻟﻤﺩﺍﺭﺴﺔ‬ ‫ﻭﺍﻟﺘﺤﻠﻴل ﻤﻥ ﻗﺒل ﻋﻠﻤﺎﺌﻨﺎ ﺍﻟﻘﺩﻤﺎﺀ‪ ،‬ﻭﻫﻲ ﺇﻤﻜﺎﻨﻴﺔ ﻭﻗﻭﻉ ﺍﻟﻭﻀﻊ ﻓﻲ ﺍﻟﺘﺭﻜﻴﺏ ﻋﻠﻰ‬ ‫ﻏﺭﺍﺭ ﻭﻗﻭﻋﻪ ﻓﻲ ﺍﻷﻟﻔﺎﻅ‪.‬‬

‫ﻥ ﺩﻻﻟﺔ ﺍﻟﻜﻼﻡ ﻋﻘﻠﻴﺔ‪،‬‬ ‫ﻥ ﺍﻟﻭﻀﻊ ﻓﻲ ﺍﻟﺘﺭﻜﻴﺏ ﻤﻤﺘﻨﻊ ﻷ ّ‬ ‫ﻴﺭﻯ ﺍﻹﻤﺎﻡ ﺍﻟﺭﺍﺯﻱ ﺃ ّ‬

‫ﻥ ﺍﻟﺩﺍل ﺒﺎﻟﻭﻀﻊ ﻻﺒﺩ ﻤﻥ ﺇﺤﺼﺎﺌﻪ ﻭﺍﻤﺘﻨﻊ ﺍﻻﺴﺘﺌﻨﺎﻑ ﻓﻴﻪ‪،‬‬ ‫ﻭﻅﺎﻫﺭﻩ ﺍﺒﻥ ﻤﺎﻟﻙ ﺒﺩﻟﻴل ﺃ ّ‬

‫ﻭﻟﻭ ﻜﺎﻥ ﻜﺫﻟﻙ ﻻﻤﺘﻨﻊ ﺃﻥ ﻨﺘﻜﻠﻡ ﺒﻜﻼﻡ ﻟﻡ ﻨﺴﺒﻕ ﺇﻟﻴﻪ ﻓﻲ ﺍﻻﺴﺘﻌﻤﺎل‪ ،‬ﻭﺤﻜﻰ ﻏﻴﺭﻩ ﺃﻨﻪ‬ ‫)‪The encyclopedia of language and linguistics, op.cit. V2, P: 538 . (1‬‬ ‫)‪Ibid. V2, P: 538. (2‬‬ ‫‪Ibid. V2, P: 538‬‬ ‫)‪(3‬‬

‫‪.‬‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ ‪1424 /‬ﻫـ‬

‫ﺍﻟﻭﺤﻲ ﻭﻋﻠﻭﻤـﻪ‬

‫ﻟﻭ ﺩل ﺍﻟﻜﻼﻡ ﺒﺎﻟﻭﻀﻊ ﻻﻓﺘﻘﺭ ﺇﻟﻰ ﺍﻟﻨﻘل ﻋﻥ ﺍﻟﻌﺭﺏ ﻓﻲ ﺘﺭﻜﻴﺏ ﺍﻟﺠﻤل ﻭﺘﺸﻘﻴﻕ‬

‫ﺍﻟﻤﻘﺎﻻﺕ‪ ،‬ﻭﻟﺘﺘﺒﻊ ﺍﻟﻌﺭﺏ ﺍﻟﺠﻤل ﻓﺄﻭﺩﻋﻭﻫﺎ ﻜﺘﺒﻬﻡ ﻜﻤﺎ ﻓﻌﻠﻭﺍ ﻤﻊ ﺍﻷﻟﻔﺎﻅ‪ ،‬ﻭﻟﺫﻟﻙ ﻓﻤﻥ‬ ‫ﻋﺭﻑ ﺃﺠﺯﺍﺀ ﺍﻹﺴﻨﺎﺩ ﺒﺎﻟﻭﻀﻊ ـ ﻋﻠﻰ ﺤﺩ ﺘﻌﺒﻴﺭﻫﻡ ـ ﻋﺭﻑ ﺩﻻﻟﺔ ﺍﻹﺴﻨﺎﺩ ﺒﺎﻟﻌﻘل)‪.(1‬‬

‫ﻭﻜﻼﻤﻬﻡ ﻫﻨﺎ ﻋﺎﺌﺩ ﺇﻟﻰ ﺍﻟﻁﺒﻴﻌﺔ ﺍﻟﺘﻭﻟﻴﺩﻴﺔ ﻟﻠﺘﺭﺍﻜﻴﺏ ﻭﺍﻟﺘﻲ ﻻ ﺘﺴﺘﻠﺯﻡ ﺘﻭﻗﻴﻔﹰﺎ ﻭﻻ‬

‫ﺘﻠﻘﻴﻨﹰﺎ ﻤﻥ ﺃﺼﺤﺎﺏ ﺍﻟﻠﺴﺎﻥ‪ ،‬ﻭﺇﻨﻤﺎ ﻴﻜﺘﻔﻰ ﻓﻴﻬﺎ ﺒﻤﻌﺭﻓﺔ ﺍﻟﻨﺴﻕ ﺍﻟﺘﺭﻜﻴﺒﻲ ﻟﻠﻐﺔ ﺤﺘﻰ ﻴﺘﻡ‬

‫ﺘﻭﻟﻴﺩ ﻤﺎ ﻻ ﻨﻬﺎﻴﺔ ﻟﻪ ﻤﻥ ﺍﻟﺠﻤل ﻭﺍﻟﺘﺭﺍﻜﻴﺏ‪.‬‬

‫ﻼ ﻋﻨﺩ ﺍﻟﻘﻭﻡ ﻋﻠﻰ ﻋﺩﻡ‬ ‫ﻭﺇﺫﺍ ﻜﺎﻥ ﻫﺫﺍ ﺍﻟﻁﺎﺒﻊ ﺍﻟﺘﻭﻟﻴﺩﻱ ﻭﺍﻟﻌﻘﻠﻲ ﻟﻠﺘﺭﺍﻜﻴﺏ ﺩﻟﻴ ﹰ‬

‫ﻭﻗﻭﻉ ﺍﻟﻭﻀﻊ ﻓﻴﻬﺎ‪ ،‬ﻓﺈﻨﻨﺎ ﺴﻨﺴﺘﺜﻤﺭ ﺩﻟﻴﻠﻬﻡ ﻫﺫﺍ ﻓﻲ ﻗﻀﺎﻴﺎ ﻤﺠﺎﺯﻴﺔ ﻨﺴﺒﻭﻫﺎ ﺇﻟﻰ ﺍﻟﻭﻀﻊ‬

‫ﻤﻊ ﺃﻨﻬﺎ ﻋﻘﻠﻴﺔ‪ ،‬ﻜﺎﻟﻤﺠﺎﺯ ﺍﻟﻌﻘﻠﻲ ﻭﺍﻻﺴﺘﻌﺎﺭﺓ‪.‬‬ ‫ﺤ ﺍﻟ‬

‫‪:‬‬ ‫ﻥ ﺴﺒﺏ ﺫﻟﻙ ﻓﻲ ﺭﺃﻴﻨﺎ ﺃﻨﻬﻡ ﻟﻡ‬ ‫ﺍﺨﺘﻠﻑ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻲ ﺤﺩ ﺍﻟﻭﻀﻊ‪ ،‬ﻭﻻ ﻴﺨﻔﻰ ﺃ ّ‬

‫ﻴﺘﺼﻭﺭﻭﻩ ﻋﻠـﻰ ﺴﻨﻥ ﻭﺍﺤﺩ ﻓﺎﺴﺘﻌﺼﻰ ﻋﻠﻴﻬﻡ ﺤﺩﻩ‪ .‬ﻭﻟﻌل ﻤﻥ ﺃﺸﻬﺭ ﺘﻌﺭﻴﻔﺎﺘﻪ ﻤﺎ‬

‫ﻥ ﺍﻟﻭﻀﻊ ﻋﺒﺎﺭﺓ ﻋﻥ ﺘﺨﺼﻴﺹ ﺍﻟﺸﻲﺀ ﺒﺎﻟﺸﻲﺀ‬ ‫ﻨﺠﺩﻩ ﻋﻨﺩ ﺍﻹﻤﺎﻡ ﺍﻟﺴﺒﻜﻲ ﺍﻟﺫﻱ ﻴﺭﻯ ﺃ ّ‬

‫ﺒﺤﻴﺙ ﺇﺫﺍ ﺃﻁﻠﻕ ﺍﻷﻭل ﻓﻬﻡ ﻤﻌﻪ ﺍﻟﺜﺎﻨﻲ)‪ ،(2‬ﻭﻷﻨﻨﺎ ﻗﺩ ﺩﻟﻠﻨﺎ ﻋﻠﻰ ﺃﻥ ﺤﺩ ﺍﻟﺸﻲﺀ ﻓﻲ‬

‫ﺍﻷﺫﻫﺎﻥ ﻻ ﻴﻌﻨﻲ ﺃﻥ ﻴﻜﻭﻥ ﻋﻠﻰ ﻤﺎ ﺤﺩ ﺒﻪ ﻓﻲ ﺍﻷﻋﻴﺎﻥ‪ ،‬ﻓﺈﻥ ﻫﺫﺍ ﺍﻟﺤﺩ ﻤﺸﻜل ﻓﻲ‬

‫ﻨﻅﺭﻱ‪ ،‬ﺇﺫ ﻴﻔﻬﻡ ﻤﻥ ﺍﻟﺘﺨﺼﻴﺹ ﺍﻻﻨﻔﺭﺍﺩ ﺒﺎﻟﺸﻲﺀ‪ ،‬ﺒﺤﻴﺙ ﺇﺫﺍ ﺘﻠﻔﻅ ﺒﺎﻟﻜﻠﻤﺔ ﺍﻨﻘﺩ ﻓﻲ‬ ‫)‪ (1‬ﺍﻟﻤﺯﻫﺭ‪ 40/1:‬ﻭﺭﺍﺠﻊ ﻓﻠﺴﻔﺔ ﺍﻟﻤﺠﺎﺯ‪ ،‬ﺒﻴﻥ ﺍﻟﺒﻼﻏﺔ ﺍﻟﻌﺭﺒﻴﺔ ﻭﺍﻟﻔﻜﺭ ﺍﻟﺤﺩﻴﺙ‪131:‬ـ‪.132‬‬ ‫ﻭﻤﻥ ﺍﻟﺫﻴﻥ ﺭﺠﺤﻭﺍ ﻭﻗﻭﻉ ﺍﻟﻭﻀﻊ ﻓﻲ ﺍﻟﺘﺭﺍﻜﻴﺏ‪ :‬ﺍﻟﻘﺭﺍﻓﻲ ﻭﺍﻟﺴﺒﻜﻲ‪ ،‬ﻭﺫﻫﺒﺎ ﺇﻟﻰ ﺃﻥ ﺍﻟﻌﺭﺏ ﺤﺠﺭﺕ‬ ‫ﻥ ﻤﺎ ﻗﺼﺩﺍﻩ ﺒﻠﻔﻅ ﺍﻟﺘﺭﺍﻜﻴﺏ ﻫﻭ ﺍﻟﻨﺴﻕ ﺍﻟﻨﺤﻭﻱ‪،‬‬ ‫ﻓﻲ ﺍﻟﺘﺭﺍﻜﻴﺏ ﻜﻤﺎ ﺤﺠﺭﺕ ﻓﻲ ﺍﻟﻤﻔﺭﺩﺍﺕ‪ ،‬ﻭﻋﻨﺩﻱ ﺃ ّ‬ ‫ﻭﻟﻴﺱ ﺍﻟﺘﺭﻜﻴﺏ ﺍﻷﺴﻠﻭﺒﻲ ﺍﻟﺫﻱ ﻴﺴﺘﺤﻴل ﻓﻴﻪ ﺍﻟﻨﻘل ﻋﻥ ﺍﻟﻌﺭﺏ ﻜﻤﺎ ﺫﻫﺏ ﺇﻟﻰ ﺫﻟـﻙ ﺍﺒـﻥ ﻤﺎﻟـﻙ‬ ‫ﻭﻏﻴﺭﻩ‪ ،‬ﺭﺍﺠﻊ‪ :‬ﺍﻟﻤﺯﻫﺭ‪.40/1:‬‬ ‫)‪ (2‬ﻓﻲ ﻓﻠﺴﻔﺔ ﺍﻟﻤﺠﺎﺯ‪.125:‬‬

‫ﺍﻟﻤﺠــــﺎﺯ ﻤﻥ ﻤﻨﻅـﻭﺭ ﺠﺩﻴﺩ‬

‫ﺩ‪ .‬ﺍﻟﻤﺼﻁﻔﻰ ﺘﺎﺝ ﺍﻟﺩﻴﻥ‬

‫ﺍﻟﺫﻫﻥ ﻤﻌﻨﻰ ﻴﺨﺘﺹ ﺒﻬﺎ‪ ،‬ﻭﻫﺫﺍ ﻏﻴﺭ ﺤﺎﺼل ﻓﻲ ﺍﻟﻠﻐﺔ ﺍﻁﺭﺍﺩﹰﺍ ﺇﺫ ﻗﺩ ﻴﺴﺘﻌﻤل ﺍﻟﻠﻔﻅ‬ ‫ﺍﻟﻭﺍﺤﺩ ﻓﻲ ﻤﻌﻨﻰ ﻤﻊ ﺃﻨﻪ ﻏﻴﺭ ﻤﺨﺘﺹ ﺒﻪ ﺇﺫ ﻴﺸﺎﺭﻜﻪ ﻓﻴﻪ ﻤﻌﻨﻰ ﺁﺨﺭ ﻭﻫﻭ ﻤﺎ ﻴﻁﻠﻕ‬ ‫ﻋﻠﻴﻪ‪ :‬ﺍﻻﺸﺘﺭﺍﻙ‪ ،‬ﻭﻗﺩ ﻴﺴﺘﻌﻤل ﺍﻟﻠﻔﻅﺎﻥ ﻓﻲ ﻤﻌﻨﻰ ﻭﺍﺤﺩ ﻭﻫﻭ ﻤﺎ ﻴﺴﻤﻰ‪ :‬ﺍﻟﺘﺭﺍﺩﻑ ﻓﻼ‬

‫ﻴﻜﻭﻥ ﺍﻟﻭﻀﻊ ﺘﺨﺼﻴﺼﹰﺎ ﺤﻴﻨﻬﺎ‪.‬‬

‫ﻥ ﺍﻟﻤﻌﺎﻨﻲ ﺘﻔﻬﻡ ﺒﻤﺠﺭﺩ ﺇﻁﻼﻕ‬ ‫ﻥ ﻫﺫﺍ ﺍﻟﺤﺩ ﻴﻔﻴﺩ ﺍﺴﺘﻘﻼل ﺍﻷﻟﻔﺎﻅ ﺒﺎﻟﺩﻻﻟﺔ‪ ،‬ﻭﻜﺄ ّ‬ ‫ﺜﻡ ﺇ ّ‬

‫ﺍﻷﻟﻔﺎﻅ ﻤﻊ ﺃ ّ‬ ‫ﻥ " ﺍﻟﻤﻌﺎﻨﻲ ﺇﻨﻤﺎ ﺘﻜﻭﻥ ﻭﺍﺭﺩﺓ ﻓﻲ ﺍﻟﻜﻠﻡ ﺍﻟﻤﺭﻜﺒﺔ ﺩﻭﻥ ﺍﻟﻤﻔﺭﺩﺓ")‪.(1‬‬

‫ﻭﻟﻌل ﺍﻹﻤﺎﻡ ﺍﻟﺴﺒﻜﻲ ﺃﺭﺍﺩ ﺒﺎﻟﺘﺨﺼﻴﺹ ﺍﻟﺘﺨﺼﻴﺹ ﺍﻟﻌﻘﻠﻲ ﺃﻭ ﺍﻻﻗﺘﺭﺍﻥ ﺒﺤﻴﺙ‬

‫ﻴﻠﻔﻅ ﺍﻟﻠﻔﻅ ﻓﻴﺴﺘﺩﻋﻲ ﻤﻌﻪ ﻤﻌﻨﺎﻩ ﻻﻗﺘﺭﺍﻨﻪ ﺒﻪ ﻓﻲ ﺍﻟﺫﻫﻥ‪ ،‬ﻭﻫﻭ ﻤﺎ ﻴﺠﻌل ﺍﻟﺩﻻﻟﺔ ﻋﻨﺩﻩ‬

‫ﺩﻻﻟﺔ ﺫﻫﻨﻴﺔ ﻭﻟﻴﺴﺕ ﺍﺼﻁﻼﺤﻴﺔ ﺍﻋﺘﺒﺎﻁﻴﺔ‪ ،‬ﻭﻫﻭ ﻤﺎ ﺫﻫﺏ ﺇﻟﻴﻪ ﺍﻹﻤﺎﻡ ﺍﻟﺭﺍﺯﻱ ﺤﻴﻥ‬

‫ﺭﺒﻁ ﺍﻟﻭﻀﻊ ﺒﺎﻟﺼﻭﺭ ﺍﻟﺫﻫﻨﻴﺔ ﺍﻟﺘﻲ ﺘﺘﺭﻜﻬﺎ ﺍﻷﻟﻔﺎﻅ‪ ،‬ﻓﺫﻫﺏ ﻴﺭﺒﻁ ﺒﻴﻥ ﺍﻟﻭﻀﻊ‬ ‫ﻭﺍﻟﺘﻤﺜﻼﺕ ﺍﻟﺫﻫﻨﻴﺔ‪ ،‬ﻋﻭﺽ ﺭﺒﻁﻪ ﺒﺎﻟﻤﺎﻫﻴﺎﺕ ﺍﻟﺨﺎﺭﺠﻴﺔ ﻜﻤﺎ ﻓﻌل ﺁﺨﺭﻭﻥ‪ ،‬ﻭﺍﺴﺘﺩل‬

‫ﺍﻟﺭﺍﺯﻱ ﻋﻠﻰ ﻤﺫﻫﺒﻪ ﺒﺄﻥ "ﻤﻥ ﺭﺃﻯ ﺸﺒﺤ ﹰﺎ ﻤﻥ ﺒﻌﻴﺩ ﻭﻅﻨﻪ ﺤﺠﺭﹰﺍ ﺃﻁﻠﻕ ﻋﻠﻴﻪ ﻟﻔﻅ‬

‫ﺍﻟﺤﺠﺭ‪ ،‬ﻓﺈﺫﺍ ﺩﻨﺎ ﻤﻨﻪ ﻭﻅﻨﻪ ﺸﺠﺭﹰﺍ ﺃﻁﻠﻕ ﻋﻠﻴﻪ ﻟﻔﻅ ﺍﻟﺸﺠﺭ‪ ،‬ﻓﺈﺫﺍ ﺩﻨﺎ ﻤﻨﻪ ﻭﻅﻨﻪ ﻓﺭﺴ ﹰﺎ‬

‫ﺃﻁﻠﻕ ﻋﻠﻴﻪ ﺍﺴﻡ ﺍﻟﻔﺭﺱ‪ ،‬ﻓﺈﺫﺍ ﺘﺤﻘﻕ ﺃﻨﻪ ﺇﻨﺴﺎﻥ ﺃﻁﻠﻕ ﻋﻠﻴﻪ ﻟﻔﻅ ﺍﻹﻨﺴﺎﻥ‪ ،‬ﻓﺒﺎﻥ ﺒﻬﺫﺍ ﺃﻥ‬

‫ﺇﻁﻼﻕ ﺍﻟﻠﻔﻅ ﺩﺍﺌﺭ ﻤﻊ ﺍﻟﻤﻌﺎﻨﻲ ﺍﻟﺫﻫﻨﻴﺔ ﺩﻭﻥ ﺍﻟﺨﺎﺭﺠﻴﺔ‪ ،‬ﻓﺩل ﻋﻠﻰ ﺃﻥ ﺍﻟﻭﻀﻊ ﻟﻠﻤﻌﻨﻰ‬ ‫ﺍﻟﺫﻫﻨﻲ ﻻ ﺍﻟﺨﺎﺭﺠﻲ")‪.(2‬‬

‫ﻭﻫﺫﺍ ﺍﻟﺫﻱ ﺫﻫﺏ ﺇﻟﻴﻪ ﺍﻟﺭﺍﺯﻱ ﻻ ﻭﺠﻪ ﻟﺘﻌﻠﻘﻪ ﺒﺎﻟﻭﻀﻊ‪ ،‬ﺒل ﻴﺭﺘﺒﻁ ﺒﺎﻻﻋﺘﻘﺎﺩ‬

‫ﻭﺍﻟﻅﻥ‪ ،‬ﺇﺫ ﻻ ﻴﻨﻔﻲ ﺘﺤﻘﻕ ﻭﻀﻊ ﻟﻔﻅ ﺒﺈﺯﺍﺀ ﻤﻌﻨﻰ ﻤﻌﻴﻥ ﺍﺘﻔﻘﻭﺍ ﻋﻠﻴﻪ ﺃﻥ ﻴﺨﻁ‬

‫ﺍﻟﺸﺨﺹ ﻓﻲ ﺇﻁﻼﻕ ﺃﺴﻤﺎﺀ ﻴﻌﺭﻑ ﻤﻌﻨﺎﻫﺎ ﻤﻭﺍﻀﻌﺔ ﻋﻠﻰ ﻏﻴﺭ ﻤﺴﻤﺎﻫﺎ‪ ،‬ﻓﺎﻟﺫﻱ ﺃﻁﻠﻕ‬ ‫)‪(1‬‬ ‫)‪(2‬‬

‫ﺍﻟﻁﺭﺍﺯ‪11/1:‬‬ ‫ﺍﻟﻤﺯﻫﺭ‪ 42/1:‬ﻭﺍﻹﺴﻨﻭﻱ‪ ،‬ﻨﻬﺎﻴﺔ ﺍﻟﺴﻭل ﻓﻲ ﺸﺭ ﻤﻨﻬﺎﺝ ﺍﻟﻭﺼﻭل ﺇﻟﻰ ﻋﻠﻡ ﺍﻷﺼﻭل‪ ،‬ﺘﺤﻘﻴـﻕ‪:‬‬ ‫ﺸﻌﺒﺎﻥ ﻤﺤﻤﺩ ﺇﺴﻤﺎﻋﻴل‪ ،‬ﻁ‪ ،1‬ﺩﺍﺭ ﺍﺒﻥ ﺤﺯﻡ‪ ،1999 ،‬ﺒﻴﺭﻭﺕ "‪."181/1‬‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ ‪1424 /‬ﻫـ‬

‫ﺍﻟﻭﺤﻲ ﻭﻋﻠﻭﻤـﻪ‬

‫ﺍﺴﻡ ﺍﻟﺤﺠﺭ ﺃﻭ ﺍﻟﺸﺠﺭ ﻋﻠﻰ ﺍﻟﺸﺨﺹ ﻅﻨﹰﺎ ﻤﻨﻪ ﺃﻨﻪ ﻜﺫﻟﻙ ﻟﺒﻌﺩ ﺍﻟﺭﺅﻴﺔ ﺃﻭ ﻀﻌﻔﻬﺎ‪،‬‬ ‫ﻴﻌﺭﻑ ﻤﺴﺒﻘ ﹰﺎ ﻤﻌﻨﻰ ﺍﻟﺤﺠﺭ ﻭﺍﻟﺸﺠﺭ ﻭﺍﻟﺸﺨﺹ‪ ،‬ﻓﺘﻜﻭﻥ ﺍﻟﺼﻭﺭﺓ ﺍﻟﻤﻨﻘﺩﺤﺔ ﻓﻲ ﺫﻫﻨﻪ‬ ‫ﻋﻨﺩ ﺍﻟﺘﻠﻔﻅ ﺒﻤﺎ ﻴﺭﻯ ﺼﻭﺭﺓ ﺫﻫﻨﻴﺔ ﺸﻜﻠﻬﺎ ﺍﻟﻤﺘﻠﻔﻅ ﺒﻨﺎﺀ ﻋﻠﻰ ﻤﺎ ﻅﻥ ﺃﻨﻪ ﺭﺃﻯ‪ ،‬ﻭﻟﻴﺴﺕ‬

‫ﺍﻟﺼﻭﺭﺓ ﺍﻟﺫﻫﻨﻴﺔ ﻫﺫﻩ ﺒﺄﻱ ﺤﺎل ﻤﻥ ﺍﻷﺤﻭﺍل ﺼﻭﺭﺓ ﺸﻜﻠﻬﺎ ﺍﻟﻭﻀﻊ‪ ،‬ﺃﻭ ﻋﻴﻨﻬﺎ‬

‫ﺍﻻﺼﻁﻼ ‪.‬‬

‫ﻥ ﺍﻟﻠﻔﻅ ﻭﻀﻊ ﻟﻠﻤﻌﻨﻰ ﻤﻥ ﻏﻴﺭ ﺘﻘﻴﺩ‬ ‫ﻭﺫﻫﺏ ﺍﻷﺴﻨﻭﻱ ﺇﻟﻰ ﺭﺩ ﺭﺃﻱ ﺍﻟﺭﺍﺯﻱ‪ ،‬ﺒﺄ ّ‬

‫ﻥ ﺍﻟﻌﻼﻗﺔ‬ ‫ﺒﻭﺼﻑ ﺯﺍﺌﺩ ﺴﻭﺍﺀ ﻜﺎﻥ ﻫﺫﺍ ﺍﻟﻭﺼﻑ ﻓﻲ ﺍﻟﺫﻫﻥ ﺃﻡ ﻓﻲ ﺍﻟﺨﺎﺭﺝ)‪ ،(1‬ﺒﻤﻌﻨﻰ ﺃ ّ‬ ‫ﺒﻴﻥ ﺍﻟﺩﺍل ﻭﺍﻟﻤﺩﻟﻭل ﻋﻨﺩﻩ ﺍﻋﺘﺒﺎﻁﻴﺔ‪ ،‬ﻭﻫﺫﺍ ﺼﺤﻴﺢ ﻓﻲ ﺍﻟﻘﺩﺭ ﺍﻷﻜﺒﺭ ﻤﻥ ﺍﻟﻠﻐﺔ‪ ،‬ﺒﺎﺴﺘﺜﻨﺎﺀ‬

‫ﺒﻌﺽ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﺘﻲ ﺃﺨﺫ ﻤﻌﻨﺎﻫﺎ ﻤﻥ ﺍﻟﻭﺍﻗﻊ ﺍﻟﺨﺎﺭﺠﻲ ﺒﺤﻴﺙ ﺭﻭﻋﻴﺕ ﻓﻴﻬﺎ ﺍﻟﻤﻨﺎﺴﺒﺔ‬ ‫ﺍﻟﻭﺍﻗﻌﻴﺔ ﻭﺍﻟﻁﺒﻴﻌﻴﺔ ﺒﻴﻥ ﺍﻟﺩﻭﺍل ﻭﺍﻟﻤﺩﻟﻭﻻﺕ)‪.(2‬‬

‫ﻭﻻ ﻴﺅﺩﻱ ﺍﻟﻘﻭل ﺒﺎﻋﺘﺒﺎﻁﻴﺔ ﺍﻟﻌﻼﻗﺔ ﺒﻴﻥ ﺍﻟﺩﺍل ﻭﺍﻟﻤﺩﻟﻭل ﺇﻟﻰ ﺍﻟﻘﻭل ﺒﺎﻟﻭﻀﻊ ﻓﻲ‬

‫ﺍﻟﻠﻐﺔ‪ ،‬ﻷﻨﻬﺎ ﺃﻤﺭ ﻤﺘﻌﻠﻕ ﺒﺎﻷﻟﻔﺎﻅ‪ ،‬ﻭﻫﻭ ﻤﺎ ﻨﺅﻤﻥ ﺒﻪ ﺇﺫ ﻟﻭ ﻜﺎﻨﺕ ﻫﻨﺎﻙ ﻤﻨﺎﺴﺒﺔ ﺒﻴﻥ ﺍﻟﻠﻔﻅ‬ ‫ﻭﺍﻟﻤﻌﻨﻰ ﻭﺍﻟﺩﺍل ﻭﺍﻟﻤﺩﻟﻭل ﻟﻤﺎ ﻜﺎﻥ ﻫﻨﺎﻙ ﻭﺠﻪ ﻻﺨﺘﻼﻑ ﺍﻟﻠﻐﺎﺕ ﻓﻲ ﺇﻁﻼﻕ ﺃﻟﻔﺎﻅ‬ ‫ﻤﺨﺘﻠﻔﺔ ﻋﻠﻰ ﺃﺸﻴﺎﺀ ﻤﺘﺤﺩﺓ ﻓﻲ ﺍﻷﻋﻴﺎﻥ‪ ،‬ﻭﻫﻭ ﺩﻟﻴل ﻜﺎﻑ ﻓﻲ ﻨﻅﺭﻨﺎ ﻟﺭﺩ ﻤﺫﻫﺏ ﻤﻥ‬

‫ﺃﺜﺒﺕ ﺍﻟﻤﻨﺎﺴﺒﺔ ﺍﻟﻁﺒﻴﻌﻴﺔ ﺒﻴﻥ ﺍﻟﺩﺍل ﻭﺍﻟﻤﺩﻟﻭل‪.‬‬

‫)‪ (1‬ﻨﻬﺎﻴﺔ ﺍﻟﺴﻭل‪.181/1:‬‬ ‫)‪ (2‬ﻭﻫﻭ ﻤﺫﻫﺏ ﻋﺒﺎﺩ ﺍﻟﺼﻤﻴﺭﻱ‪ ،‬ﻭﻴﻘﻭﻡ ﻋﻠﻰ ﺍﻓﺘﺭﺍﺽ ﻭﺠﻭﺩ ﻋﻼﻗﺔ ﻁﺒﻴﻌﻴﺔ ﺒﻴﻥ ﺍﻟﺩﺍل ﻭﺍﻟﻤﺩﻟﻭل‪،‬‬ ‫ﻓﺘﻜﻭﻥ ﺇﻓﺎﺩﺓ ﺍﻟﻠﻔﻅ ﻋﻨﺩﻩ ﺫﺍﺘﻴﺔ ﻻ ﺘﻌﻠﻕ ﻟﻬﺎ ﺒﺎﻟﻭﻀﻊ‪ ،‬ﺭﺍﺠﻊ ﻤﺫﻫﺒﻪ ﻓﻲ ﺍﻟﺨﺼﺎﺌﺹ ﻻﺒﻥ ﺠﻨﻲ ‪،‬‬ ‫ﻭﺍﻟﻤﺯﻫﺭ ﻟﻠﺴﻴﻭﻁﻲ‪ ،‬ﺇﻻ ﺃﻨﻨﺎ ﻭﻤﻊ ﺍﻷﺴﻑ ﻻ ﻨﺠﺩ ﺘﻔﺼﻴﻼ ﻵﺭﺍﺀ ﻋﺒﺎﺩ‪ ،‬ﻭﻜل ﻤﺎ ﻭﺼﻠﻨﺎ ﻤﺴﻭﻕ‬ ‫ﻓﻲ ﺴﻴﺎﻕ ﺤﺠﺎﺠﻲ ﻫﺩﻓﻪ ﺍﻟﺭﺩ ﻭﻟﻴﺱ ﺍﻟﻌﺭﺽ ﺍﻷﻤﻴﻥ‪ ،‬ﺭﺍﺠﻊ‪:‬‬ ‫‪Weiss,Bernard George, Language in Orthodox Muslim Thought: a Study of‬‬ ‫‪“Wad! al-lughah” and its Development. A Ph.D dissertation presented to‬‬ ‫‪the Faculty of Prinston University, May 1966, P: 13-18‬‬

‫ﺩ‪ .‬ﺍﻟﻤﺼﻁﻔﻰ ﺘﺎﺝ ﺍﻟﺩﻴﻥ‬

‫ﺍﻟﻤﺠــــﺎﺯ ﻤﻥ ﻤﻨﻅـﻭﺭ ﺠﺩﻴﺩ‬

‫ﻥ ﺍﻻﻋﺘﺒﺎﻁﻴﺔ ﻋﻥ ﺍﻟﻨﺴﻕ ﺍﻟﻠﻐﻭﻱ ﺒﻤﻌﺯل‪ ،‬ﻓﻼ‬ ‫ﻭﺇﺫﺍ ﻜﺎﻥ ﺫﻟﻙ ﻜﺫﻟﻙ ﺩل ﻋﻠﻰ ﺃ ّ‬

‫ﻴﺘﺭﺘﺏ ﻋﻠﻰ ﺍﻟﻘﻭل ﺒﻬﺎ‪ ،‬ﺇﺫﻥ‪ ،‬ﺍﻟﻘﻭل ﺒﺎﻻﺼﻁﻼ ‪.‬‬

‫ﻥ ﺇﻋﺎﺩﺓ ﺍﻻﻋﺘﺒﺎﺭ ﻟﻤﻔﻬﻭﻡ ﺍﻟﻨﺴﻕ ﻓﻲ ﺍﻟﻨﻅﺭ ﺇﻟﻰ ﺍﻟﻠﻐﺔ ﻴﺴﺘﺘﺒﻌﻪ‬ ‫ﻭﺠﺩﻴﺭ ﺒﺎﻹﺸﺎﺭﺓ ﺃ ّ‬

‫ﺍﻟﺘﻬﻭﻴﻥ ﻤﻥ ﺸﺄﻥ ﺍﻟﺘﻨﺎﻭل ﺍﻟﺠﺯﺌﻲ ﻟﻬﺎ‪ ،‬ﻭﻴﻘﻠل ﻤﻥ ﻗﻴﻤﺔ ﺍﻷﻟﻔﺎﻅ ﺍﻟﺘﻲ ﺍﻫﺘﻡ ﺒﻬﺎ ﺍﻟﻠﻐﻭﻴﻭﻥ‬ ‫ﺍﻟﻌﺭﺏ ﺍﻫﺘﻤﺎﻤﹰﺎ ﺯﺍﺌﺩﹰﺍ‪ ،‬ﺠﻌﻠﺕ ﺁﺭﺍﺀﻫﻡ ﺫﺍﺕ ﻁﺎﺒﻊ ﺫﺭﻱ‪ ،‬ﻴﻔﺘﻘﺩ ﻟﻤﻴﺯﺓ ﺍﻟﺸﻤﻭل‪،‬‬ ‫ﻭﺍﻹﺤﺎﻁﺔ‪.‬‬

‫ﻭﻟﻘﺩ ﺤﺎﻭل ﺍﻹﻤﺎﻡ ﻋﺒﺩ ﺍﻟﻘﺎﻫﺭ ﺍﻟﺠﺭﺠﺎﻨﻲ ﺃﻥ ﻴﻌﻴﺩ ﺍﻻﻋﺘﺒﺎﺭ ﻟﻠﺘﻌﻠﻴل ﺍﻟﻌﻘﻠﻲ‬

‫ﻟﻘﻀﺎﻴﺎ ﺍﻟﻠﻐﺔ‪ ،‬ﺒﺤﻴﺙ ﻴﻨﻅﺭ ﺇﻟﻰ ﺍﻟﻠﻐﺔ ﻻ ﺒﺼﻔﺘﻬﺎ ﺠﺴﻤﺎ ﻫﺠﻴﻨﹰﺎ‪ ،‬ﻤﺘﻨﺎﺜﺭﹰﺍ‪ ،‬ﺒل ﺒﻭﺼﻔﻬﺎ‬

‫ﻨﺴﻘﹰﺎ ﻭﻨﻅﺎﻤﹰﺎ " ﻭﻫﻭ ﺃﺤﺩ ﻤﺎ ﻏﻔل ﻋﻨﻪ ﺍﻟﻨﺎﺱ ﻭﺩﺨل ﻋﻠﻴﻬﻡ ﺍﻟﻠﺒﺱ ﻓﻴﻪ‪ ،‬ﺤﺘﻰ ﻅﻨﻭﺍ ﺃﻨﻪ‬

‫ﻥ ﻤﺴﺎﺌﻠﻪ ﻜﻠﻬﺎ ﻤﺸﺒﻬﺔ ﺒﺎﻟﻠﻐﺔ ﻓﻲ ﻜﻭﻨﻬﺎ ﺍﺼﻁﻼﺤ ﹰﺎ‬ ‫ﻟﻴﺱ ﻟﻬﺫﺍ ﺍﻟﻌﻠﻡ ﻗﻭﺍﻨﻴﻥ ﻋﻘﻠﻴﺔ‪ ،‬ﻭﺃ ّ‬ ‫ﻟﻴﺘﻭﻫﻡ ﻋﻠﻴﻬﺎ ﺍﻟﻨﻘل ﻭﺍﻟﺘﺒﺩﻴل‪ ،‬ﻭﻟﻘﺩ ﻓﺤﺵ ﻏﻠﻁﻬﻡ ﻓﻴﻪ"‬

‫)‪(1‬‬

‫‪.‬‬

‫ﻫﺎ ﻫﻭ ﺫﺍ ﺃﺤﺩ ﺃﻋﻤﺩﺓ ﺍﻟﻔﻜﺭ ﺍﻟﻠﻐﻭﻱ ﻓﻲ ﺘﺭﺍﺜﻨﺎ ﻴﻌﻲ ﻭﺒﺸﻜل ﺃﻭﻟﻲ ﺨﻁﻭﺭﺓ ﺍﻟﻘﻭل‬

‫ﻥ ﺍﻻﺼﻁﻼ ﻴﺠﻌل ﻤﻥ ﻨﻅﺎﻡ ﺍﻟﻠﻐﺔ ﻭﺒﻨﻴﺘﻬﺎ‬ ‫ﺒﺎﻻﺼﻁﻼ ‪ ،‬ﻭﺇﻥ ﻟﻡ ﻴﺫﻫﺏ ﺇﻟﻰ ﺇﻨﻜﺎﺭﻩ‪ ،‬ﻷ ّ‬

‫ﺍﻟﻌﻤﻴﻘﺔ ﺸﻴﺌﹰﺎ ﻴﻘﺎﺱ ﻋﻠﻰ ﺍﻷﻟﻔﺎﻅ ﻓﻲ ﺍﺼﻁﻼ ﺍﻟﻨﺎﺱ ﻋﻠﻴﻬﺎ‪ ،‬ﺤﻴﺙ ﻴﻔﻴﺩ ﻫﺫﺍ ﻤﻥ ﻁﺭﻑ‬ ‫ﺨﻔﻲ ﺃﻥ ﺘﻘﺎﻟﻴﺩ ﺍﻟﻠﻐﺔ ﻟﻴﺴﺕ ﻗﻭﺍﻨﻴﻥ ﺘﺘﺒﻊ‪ ،‬ﻭﻟﻜﻨﻬﺎ ﺃﻋﺭﺍﻑ ﺘﺒﺘﺩﻉ‪ ،‬ﺇﺫ ﻋﻠﻰ ﻫﺫﺍ ﺍﻷﺴﺎﺱ‬ ‫ﻴﻘﻊ ﺍﻟﺘﺒﺩﻴل ﻭﺍﻟﻨﻘل ﻓﻲ ﺍﻟﻠﻐﺔ ﺒﺤﺴﺏ ﺤﺎﺠﺔ ﺍﻟﺠﻤﺎﻋﺔ ﺍﻟﻠﻐﻭﻴﺔ ﺇﻟﻰ ﺫﻟﻙ‪ ،‬ﻭﻻ ﻴﺨﻔﻰ ﻤﺎ ﻓﻲ‬

‫ﻥ ﺍﻻﺼﻁﻼ ﻋﻠﻰ ﻗﻭﺍﻨﻴﻥ ﺍﻟﻨﺴﻕ ﺍﻟﻠﻐﻭﻱ ﻤﺴﺘﺤﻴل ﺍﻟﻭﻗﻭﻉ‪،‬‬ ‫ﻫﺫﺍ ﺍﻟﺭﺃﻱ ﻤﻥ ﻓﺴﺎﺩ‪ ،‬ﻷ ّ‬

‫ﻓﻬﻭ ﻴﺸﺒﻪ ﻗﻭﺍﻨﻴﻥ ﺍﻟﻁﺒﻴﻌﺔ ﺍﻟﻤﺤﻴﻁﺔ ﺒﻨﺎ ﻭﺍﻟﺘﻲ ﻻ ﻴﺘﺼﻭﺭ ﻭﺠﻭﺩﻫﺎ ﻤﻥ ﺫﺍﺘﻬﺎ‪ ،‬ﺒل ﻫﻲ‬

‫ﻤﺨﻠﻭﻗﺔ ﻜﺫﻟﻙ ﻤﻥ ﻟﺩﻥ ﻋﻠﻴﻡ ﺨﺒﻴﺭ‪ ،‬ﻭﺍﻟﻠﻐﺔ ﻨﻅﺎﻡ ﻤﺨﻠﻭﻕ ﻤﻊ ﺍﻹﻨﺴﺎﻥ ﻤﺘﻠﺒﺱ ﺒﻭﻋﻴﻪ‪،‬‬

‫ﻭﻻ ﻴﺤﺘﺎﺝ ﻓﻴﻪ ﺇﻻ ﻟﻘﺩﺭ ﻤﻥ ﺍﻟﺘﻠﻘﻴﻥ ﻟﻴﻌﺭﻑ ﺍﻹﻨﺴﺎﻥ ﻁﺭﻴﻘﺔ ﺍﺴﺘﻌﻤﺎﻟﻪ‪.‬‬ ‫)‪ (1‬ﺃﺴﺭﺍﺭ ﺍﻟﺒﻼﻏﺔ‪.303:‬‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ ‪1424 /‬ﻫـ‬

‫ﺍﻟﻭﺤﻲ ﻭﻋﻠﻭﻤـﻪ‬

‫ﻏﻴﺭ ﺃﻨﻨﺎ ﻨﺘﺴﺎﺀل ﻫﻨﺎ‪ :‬ﻟﻡ ﻟﻡ ﻴﺴﺘﻤﺭ ﻋﺒﺩ ﺍﻟﻘﺎﻫﺭ ﻋﻠﻰ ﻫﺫﺍ ﺍﻟﺴﻨﻥ ﻟﻴﻨﻔﻲ‬

‫ﻥ ﺍﻟﻭﻀﻊ‬ ‫ﺍﻟﻤﻭﺍﻀﻌﺔ؟؟ ﻭﺍﻟﺠﻭﺍﺏ ﻭﺇﻥ ﻜﻨﺎ ﺴﻨﺅﺠل ﺍﻟﺘﻔﺼﻴل ﻓﻴﻪ ﺇﻟﻰ ﺒﺤﺙ ﻻﺤﻕ‪ ،‬ﻫﻭ ﺃ ّ‬ ‫ﻋﻨﺩ ﺍﻟﺸﻴ ﻟﻡ ﻴﻜﻥ ﻤﺘﻤﺤﻀﹰﺎ ﻟﻠﻤﻌﻨﻰ ﺍﻟﺫﻱ ﺍﺸﺘﻬﺭ ﻋﻨﺩ ﺃﺼﺤﺎﺏ ﺍﻻﺼﻁﻼ ‪ ،‬ﻭﺍﻟﺫﻱ‬

‫ﻴﻔﻴﺩ ﺍﺘﻔﺎﻕ ﺠﻤﺎﻋﺔ ﻤﻥ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺇﻁﻼﻕ ﺃﺴﻤﺎﺀ ﻤﻌﻴﻨﺔ ﻋﻠﻰ ﺍﻟﻤﻭﺠﻭﺩﺍﺕ‪ ،‬ﺇﺫ ﺍﻟﻭﻀﻊ‬ ‫ﻋﻨﺩ ﻋﺒﺩ ﺍﻟﻘﺎﻫﺭ ﻟﻡ ﻴﻜﻥ ﻴﻌﻨﻲ ﺸﻴﺌﹰﺎ ﺁﺨﺭ ﺴﻭﻯ ﺍﻻﺴﺘﻌﻤﺎل)‪.(1‬‬ ‫ﺤ ﺍﻟﺤ ﻴ ﺔ‪:‬‬ ‫ﺤﻘﻴﻘﺔ‬

‫ﺘﺩﻭﺭ ﻤﻌﺎﻨﻲ ﺍﻟﺤﻘﻴﻘﺔ ﻓﻲ ﺍﻟﻠﻐﺔ ﺤﻭل ﺍﻟﺜﺒﺎﺕ ﻭﺍﻻﺴﺘﻘﺭﺍﺭ‪ ،‬ﻭﺍﻟﺸﻲﺀ ﺍﻟﺤﻕ‪ :‬ﺍﻟﺜﺎﺒﺕ‬

‫)‪(2‬‬

‫ﻭﻟﺫﻟﻙ ﺴﻤﻲ ﺍﷲ ﺘﻌﺎﻟﻰ ﺍﻟﺤﻕ ﻷﻨﻪ ﺜﺎﺒﺕ ﻻ ﻴﺯﻭل‪ ،‬ﻭﺍﻟﺒﺎﻁل ﺒﻀﺩ ﺫﻟﻙ ﻷﻨﻪ‬

‫ﻥ ﺍﻟﺠﺭﺠﺎﻨﻲ ﻓﻲ ﺘﻌﺭﻴﻔﺎﺘﻪ‪ ،‬ﻭﺒﺘﺄﺜﻴﺭ‬ ‫ﺩﺍﺌﻡ ﺍﻟﺯﻭﺍل‪ ،‬ﻏﻴﺭ ﻤﺴﺘﻘﺭ ﻋﻠﻰ ﺤﺎل‪ ،‬ﻭﺍﻟﻐﺭﻴﺏ ﺃ ّ‬

‫ﻤﻥ ﺘﺩﺍﻭل ﺍﻟﻤﺼﻁﻠﺢ ﻓﻲ ﻋﻬﺩﻩ ﻓﺼل ﻓﻲ ﺍﻟﺘﻌﺭﻴﻑ ﺒﻴﻥ ﺍﻟﺤﻕ ﻭﺍﻟﺤﻘﻴﻘﺔ‪.‬‬

‫ﻓﺎﻟﺤﻕ ﻋﻨﺩﻩ ﻓﻲ ﺍﻟﻠﻐﺔ ﻫﻭ ﺍﻟﺜﺎﺒﺕ ﺍﻟﺫﻱ ﻻ ﻴﺴﻭ ﺇﻨﻜﺎﺭﻩ)‪ ،(3‬ﺃﻤﺎ ﺍﻟﺤﻘﻴﻘﺔ ﻓﻬﻲ" ﺍﺴﻡ‬

‫ﺃﺭﻴﺩ ﺒﻪ ﻤﺎ ﻭﻀﻊ ﻟﻪ‪ ،‬ﻓﻌﻴﻠﺔ ﻤﻥ ﺤﻕ ﺍﻟﺸﻲﺀ ﺇﺫﺍ ﺜﺒﺕ‪ ،‬ﺒﻤﻌﻨﻰ ﻓﺎﻋﻠﺔ‪ ،‬ﺃﻱ ﺤﻘﻴﻕ‪ ،‬ﻭﺍﻟﺘﺎﺀ‬

‫ﻓﻴﻪ ﻟﻠﻨﻘل ﻤﻥ ﺍﻟﻭﺼﻔﻴﺔ ﺇﻟﻰ ﺍﻹﺴﻤﻴﺔ ﻜﻤﺎ ﻓﻲ ﺍﻟﻌﻼﻤﺔ‪ ،‬ﻻ ﻟﻠﺘﺄﻨﻴﺙ‪ ،‬ﻭﻓﻲ ﺍﻻﺼﻁﻼ ‪:‬‬ ‫ﻫﻲ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻤﺴﺘﻌﻤﻠﺔ ﻓﻴﻤﺎ ﻭﻀﻌﺕ ﻟﻪ ﻓﻲ ﺍﺼﻁﻼ ﺒﻪ ﺍﻟﺘﺨﺎﻁﺏ‪ ،‬ﻭﺍﺤﺘﺭﺯ ﺒﻪ ﻋﻥ‬ ‫ﺍﻟﻤﺠﺎﺯ ﺍﻟﺫﻱ ﺍﺴﺘﻌﻤل ﻓﻴﻤﺎ ﻭﻀﻊ ﻟﻪ ﻓﻲ ﺍﺼﻁﻼ ﺁﺨﺭ ﻏﻴﺭ ﺍﺼﻁﻼ ﺍﻟﺘﺨﺎﻁﺏ")‪،(4‬‬ ‫ﻭﺍﻻﺤﺘﺭﺍﺯ ﺍﻟﺫﻱ ﻗﺼﺩﻩ ﻫﻭ ﻤﻨﻊ ﺩﺨﻭل ﺍﻟﺤﻘﻴﻘﺔ ﺍﻟﺸﺭﻋﻴﺔ ﻓﻲ ﺤﺩ ﺍﻟﻤﺠﺎﺯ ﺍﻟﺫﻱ ﻫﻭ‬

‫ﻥ ﺍﻷﻟﻔﺎﻅ ﺍﻟﺸﺭﻋﻴﺔ‬ ‫ﺍﺴﺘﻌﻤﺎل ﺍﻟﻠﻔﻅ ﻓﻲ ﻏﻴﺭ ﻤﺎ ﻭﻀﻊ ﻟﻪ ﻓﻲ ﺍﺼﻁﻼ ﺒﻪ ﺍﻟﺘﺨﺎﻁﺏ‪ ،‬ﻷ ّ‬

‫)‪(1‬‬ ‫)‪(2‬‬ ‫)‪(3‬‬ ‫)‪(4‬‬

‫ﻨﻔﺴﻪ‪.3:‬‬ ‫ﺍﻟﺘﻌﺭﻴﻔﺎﺕ‪.120 :‬‬ ‫ﻨﻔﺴﻪ‪.120 :‬‬ ‫ﻨﻔﺴﻪ‪.121:‬‬

‫ﺍﻟﻤﺠــــﺎﺯ ﻤﻥ ﻤﻨﻅـﻭﺭ ﺠﺩﻴﺩ‬

‫ﺩ‪ .‬ﺍﻟﻤﺼﻁﻔﻰ ﺘﺎﺝ ﺍﻟﺩﻴﻥ‬

‫‪ -‬ﻓﻲ ﻨﻅﺭ ﺍﻟﺠﺭﺠﺎﻨﻲ ‪ -‬ﻭﺇﻥ ﻨﻘﻠﺕ ﻤﻥ ﻭﻀﻊ ﺇﻟﻰ ﺁﺨﺭ ﻓﺈﻨﻬﺎ ﺤﻘﺎﺌﻕ ﻻ ﻴﺘﻁﺭﻕ ﺇﻟﻴﻬﺎ‬

‫ﺍﻟﻤﺠﺎﺯ‪.‬‬

‫ﻥ‬ ‫ﻭﻫﺫﺍ ﺍﻟﻔﺼل ﻓﻲ ﺍﻟﺘﻌﺭﻴﻑ ﺒﻴﻥ ﺍﻟﺤﻕ ﻭﺍﻟﺤﻘﻴﻘﺔ ﻓﻲ ﺍﻟﺤﺩ ﻻ ﻴﺴﻠﻡ ﻟﻪ ﺒﻪ‪ ،‬ﺇﺫ ﺃ ّ‬

‫ﺘﻌﺭﻴﻑ ﺍﻟﺤﻘﻴﻘﺔ ﺒﺄﻨﻬﺎ ﺍﻻﺴﻡ ﺍﻟﻤﺴﺘﻌﻤل ﻓﻲ ﻤﺎ ﻭﻀﻊ ﻟﻪ ﻤﺤﺽ ﺘﺤﻜﻡ‪ ،‬ﺇﺫ ﻫﻭ ﻗﺎﺌﻡ ﻋﻠﻰ‬

‫ﻥ ﺍﻟﺤﺩ‬ ‫ﻼ ﺃﻡ ﻻ؟‪ .‬ﻭﻤﻌﻠﻭﻡ ﺃ ّ‬ ‫ﻗﻀﻴﺔ ﺨﻼﻓﻴﺔ ﻓﻲ ﺍﻷﺼل ﻭﻫﻲ‪ :‬ﻫل ﺍﻟﻠﻐﺔ ﻤﻭﻀﻭﻋﺔ ﺃﺼ ﹰ‬ ‫ﺒﺎﻟﻘﻀﻴﺔ ﺍﻟﺨﻼﻓﻴﺔ ﻻ ﻴﻠﺯﻡ ﺍﻟﻤﺨﺎﻟﻑ‪ ،‬ﻓﻼ ﻴﺴﻠﻡ ﺍﻟﺤﺩ ﺇﺫﻥ ﻤﻥ ﺭﺩ ﻭ ﺍﻋﺘﺭﺍﺽ‪.‬‬

‫ﻥ ﻤﺼﻁﻠﺢ ﺍﻟﺤﻘﻴﻘﺔ ﺩﺍﺌﺭ ﻋﻨﺩ ﺃﻫل ﺍﻻﺼﻁﻼ ﻋﻠﻰ ﻤﺎ‬ ‫ﻭﻋﻠﻰ ﻓﺭﺽ ﺘﺴﻠﻴﻤﻨﺎ ﺒﺄ ّ‬

‫ﺫﻜﺭﻩ ﺍﻟﺠﺭﺠﺎﻨﻲ ﻭﻏﻴﺭﻩ‪ ،‬ﺃﻓﻼ ﻴﺼﺢ ﺤﻤل ﺍﻟﻠﻔﻅ ﻋﻠﻰ ﻤﺎ ﺍﺴﺘﻘﺭ ﻋﻠﻴﻪ ﻓﻲ ﺍﻟﻠﻐﺔ‪ ،‬ﻭﻜﻤﺎ‬

‫ﺍﺴﺘﻌﻤﻠﻪ ﺃﻫل ﺍﻟﻠﺴﺎﻥ ﻗﺒل ﺃﻥ ﻴﺘﺤﻭل ﺍﺘﺠﺎﻫﻪ ﺒﻔﻌل ﺨﻼﻓﺎﺕ ﺃﻫل ﺍﻟﻜﻼﻡ ﻭﺠﺩﺍﻟﻬﻡ؟‬

‫ﻻ ﺸﻙ ﺃﻥ ﺍﻟﺠﺭﺠﺎﻨﻲ ﻓﻲ ﻫﺫﺍ ﺍﻟﺘﻌﺭﻴﻑ ﻅل ﻤﺤﻜﻭﻤﹰﺎ ﺒﻨﺴﻕ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﺴﺎﺌﺩﺓ ﻓﻲ‬

‫ﻋﺼﺭﻩ‪ ،‬ﻭﺨﻀﻊ ﻟﻤﻘﻭﻻﺕ ﺠﺎﻫﺯﺓ ﻅﻨ ﹰﺎ ﻤﻨﻪ ﺃﻨﻬﺎ ﺃﺼﺒﺤﺕ ﻴﻘﻴﻨﻴﺔ ﺜﺎﺒﺘﺔ‪ ،‬ﻭﺍﻟﺤﺎل ﺃﻨﻬﺎ‬

‫ﺒﻌﻜﺱ ﺫﻟﻙ ﺘﻤﺎﻤﹰﺎ ﻓﻲ ﺍﻟﺤﻘﻴﻘﺔ‪.‬‬

‫ﻭﻟﻘﺩ ﺠﻤﻊ ﺼﺎﺤﺏ ﺍﻟﻠﺴﺎﻥ ﻓﻲ ﺘﻌﺭﻴﻔﻪ ﻟﻠﺤﻘﻴﻘﺔ ﺒﻴﻥ ﺍﻟﻤﻌﻨﻰ ﺍﻟﻠﻐﻭﻱ ﺍﻷﺼﻠﻲ‪،‬‬

‫ﻭﺍﻟﻤﻌﻨﻰ ﺍﻻﺼﻁﻼﺤﻲ ﺤﻴﻥ ﺫﻫﺏ ﺇﻟﻰ ﺃ ّ‬ ‫ﻥ ﺍﻟﺤﻘﻴﻘﺔ ﺍﻟﻴﻘﻴﻥ ﻭﺍﻟﻜﻨﻪ)‪ ،(1‬ﻤﺴﺘﺩﻻ ﺒﺤﺩﻴﺙ‬

‫ﺍﻟﺭﺴﻭل )‪" :(‬ﻻ ﻴﺒﻠﻎ ﺍﻟﻤﺅﻤﻥ ﺤﻘﻴﻘﺔ ﺍﻹﻴﻤﺎﻥ ﺤﺘﻰ ﻻ ﻴﻌﻴﺏ ﻤﺴﻠﻤﹰﺎ ﺒﻌﻴﺏ ﻫﻭ ﻓﻴﻪ"‪،‬‬

‫ﻏﻴﺭ ﺃﻥ ﺍﺒﻥ ﻤﻨﻅﻭﺭ ﺃﻏﺭﺏ ﺤﻴﻥ ﻤﺯﺝ ﺍﻟﻤﻌﻨﻰ ﺍﻟﻠﻐﻭﻱ ﻟﻠﺤﻘﻴﻘﺔ ﺒﺎﻟﻤﻌﻨﻰ ﺍﻻﺼﻁﻼﺤﻲ‪،‬‬

‫ﻓﺫﻫﺏ ﻴﻘﻭل‪ " :‬ﻭﺍﻟﺤﻘﻴﻘﺔ ﻓﻲ ﺍﻟﻠﻐﺔ ﻤﺎ ﺃﻗﺭ ﻓﻲ ﺍﻻﺴﺘﻌﻤﺎل ﻋﻠﻰ ﺃﺼل ﻭﻀﻌﻪ ﻭﺍﻟﻤﺠﺎﺯ‬ ‫)‪(2‬‬

‫ﻤﺎ ﻜﺎﻥ ﺒﻀﺩ ﺫﻟﻙ"‬

‫ﻭﻟﻴﺕ ﺸﻌﺭﻱ ﻋﻥ ﺃﻱ ﻟﻐﺔ ﻴﺘﺤﺩﺙ ﺍﺒﻥ ﻤﻨﻅﻭﺭ؟ ﺇﻥ ﻜﺎﻥ ﻴﺭﻴﺩ‬

‫ﺍﻟﻌﺭﺒﻴﺔ ﻓﺈﻨﻨﺎ ﻟﻡ ﻨﺠﺩ ﻟﻠﻔﻅ ﺍﻟﺤﻘﻴﻘﺔ ﻫﺫﺍ ﺍﻟﻤﻌﻨﻰ ﻓﻲ ﺍﻟﻠﻐﺔ‪ ،‬ﻭﺇﻥ ﻜﺎﻥ ﻤﻘﺼﻭﺩﻩ ﻤﻌﻨﻰ ﻓﻲ‬ ‫)‪(1‬‬ ‫)‪(2‬‬

‫ﻟﺴﺎﻥ ﺍﻟﻌﺭﺏ‪ 52/10:‬ﻤﺎﺩﺓ‪ :‬ﺤﻘﻕ‪.‬‬ ‫ﻨﻔﺴﻪ‪.52/10 :‬‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ ‪1424 /‬ﻫـ‬

‫ﺍﻟﻭﺤﻲ ﻭﻋﻠﻭﻤـﻪ‬

‫ﺍﻟﻠﻐﺔ ﻭﻀﻌﻪ ﺃﻫل ﺍﻟﺼﻨﺎﻋﺔ ﺍﻟﻜﻼﻤﻴﺔ ﻓﻲ ﻋﺼﻭﺭ ﻤﺘﺄﺨﺭﺓ ﻋﻥ ﻋﺼﻭﺭ ﺍﻻﺤﺘﺠﺎﺝ‬

‫ﺍﻟﻠﻐﻭﻱ ﻭﻫﻭ ﻤﺎ ﻴﺴﻤﻰ ﺒﺎﻟﻭﻀﻊ ﺍﻟﺨﺎﺹ ﻓﺼﺤﻴﺢ ﻋﻠﻰ ﺸﺭﻁ ﺭﻓﻊ ﺍﻟﻭﻫﻡ ﺍﻟﺫﻱ ﺘﺅﺩﻱ‬

‫ﺇﻟﻴﻪ ﻋﺒﺎﺭﺓ ﺍﺒﻥ ﻤﻨﻅﻭﺭ‪ .‬ﻭﻫﺎ ﻫﻲ ﺫﻱ ﻟﻔﻅﺔ ﺍﻟﻤﺠﺎﺯ ﻓﻲ ﺍﻟﻤﻌﺎﺠﻡ ﺍﻟﻘﺩﻴﻤﺔ ﻟﻡ ﺘﺘﻤﺤﺽ ﻟﻤﺎ‬ ‫ﻥ ﺍﻟﺤﻘﻴﻘﺔ ـ ﻓﻲ ﻋﺩﻡ ﺘﻤﺤﺽ ﺩﻻﻟﺘﻬﺎ‬ ‫ﺍﺩﻋﺎﻩ ﺼﺎﺤﺏ ﺍﻟﻠﺴﺎﻥ ﻓﻴﻬﺎ ﻤﻤﺎ ﺴﻨﺭﺍﻩ‪ ،‬ﻓﻅﻬﺭ ﺃ ّ‬

‫ﻟﻤﺎ ﺍﺩﻋﺎﻩ ـ ﻋﻠﻰ ﻨﻔﺱ ﺍﻟﺴﻨﻥ‪.‬‬

‫ﻴﻘﻭل ﺍﻟﺒﻴﻀﺎﻭﻱ‪" :‬ﺍﻟﺤﻘﻴﻘﺔ ﻓﻌﻴﻠﺔ ﻤﻥ ﺍﻟﺤﻕ ﺒﻤﻌﻨﻰ ﺍﻟﺜﺎﺒﺕ ﺃﻭ ﺍﻟﻤﺜﺒﺕ‪ ،‬ﻨﻘل ﺇﻟﻰ‬

‫ﺍﻟﻌﻘﺩ ﺍﻟﻤﻁﺎﺒﻕ‪ ،‬ﺜﻡ ﺇﻟﻰ ﺍﻟﻘﻭل ﺍﻟﻤﻁﺎﺒﻕ ﺜﻡ ﺇﻟﻰ ﺍﻟﻠﻔﻅ ﺍﻟﻤﺴﺘﻌﻤل ﻓﻴﻤﺎ ﻭﻀﻊ ﻟﻪ ﻓﻲ‬ ‫ﺍﺼﻁﻼ ﺍﻟﺘﺨﺎﻁﺏ")‪.(1‬‬

‫ﻓﺘﺄﻤل ﺠﻤﻌﻪ ﺒﻴﻥ ﺍﻟﻤﻌﻨﻰ ﺍﻟﻠﻐﻭﻱ‪ ،‬ﻭﺍﻟﻤﻌﻨﻰ ﺍﻻﺼﻁﻼﺤﻲ ﺍﻟﺤﺎﺩﺙ‪ ،‬ﺒل ﺇﻨﻪ ﻜﻤﺎ‬

‫ﻥ ﺍﻟﻤﻌﻨﻰ ﺍﻻﺼﻁﻼﺤﻲ ـ ﻭﺍﻟﺫﻱ ﺍﺩﻋﻰ ﺍﺒﻥ ﻤﻨﻅﻭﺭ ﺴﺎﺒﻘ ﹰﺎ ﺃﻨﻪ ﻟﻐﻭﻱ‬ ‫ﺘﺭﻯ ﻴﺸﻴﺭ ﺇﻟﻰ ﺃ ّ‬

‫ﺃﺼﻴل ـ ﻤﻌﻨﻰ ﻤﻨﻘﻭل ﻋﻥ ﺃﺼل ﺒﺭﺘﺒﺔ ﺜﺎﻟﺜﺔ‪ ،‬ﺃﻱ ﺃﻨﻪ ﻁﺎﺭ ‪ ،‬ﻭﻋﻠﻰ ﺍﺼﻁﻼﺤﻬﻡ ﻓﻬﻭ‬

‫ﻥ ﺍﺴﺘﻌﻤﺎل‬ ‫ﻤﺠﺎﺯ ﻋﻥ ﻤﺠﺎﺯ ﺴﺎﺒﻕ‪ ،‬ﻭﻟﻘﺩ ﻻﺤﻅ ﺍﻟﺴﺒﻜﻲ ﻤﺎ ﻻﺤﻅﻨﺎﻩ ﻓﺫﻫﺏ ﺇﻟﻰ ﺃ ّ‬

‫ﺍﻟﺤﻘﻴﻘﺔ ﻭﺍﻟﻤﺠﺎﺯ ﻓﻲ ﻋﺭﻑ ﺍﻷﺼﻭﻟﻴﻴﻥ ﻤﺠﺎﺯ‬

‫)‪(2‬‬

‫ﻭﻟﺴﺕ ﺃﺩﺭﻱ ﻟﻡ ﺨﺹ ﺍﻷﺼﻭﻟﻴﻴﻥ‬

‫ﺒﻬﺫﺍ ﺍﻟﻌﺭﻑ ﻭﻫﻭ ﺃﻓﻀل ﻤﻥ ﻴﻌﺭﻑ ﺃﻥ ﻋﻠﻤﺎﺀ ﺍﻟﺒﻴﺎﻥ ﻟﻡ ﻴﺸﺫﻭﺍ ﻋﻥ ﻁﻭﻕ ﺫﻟﻙ ﺍﻟﻌﺭﻑ‬

‫ﻥ ﺍﻟﺤﻘﻴﻘﺔ ﻨﻘﻠﺕ ﻤﻥ ﻤﻌﻨﻰ ﺍﻟﺜﺎﺒﺕ ﺃﻭ ﺍﻟﻤﺜﺒﺕ ﺇﻟﻰ‬ ‫ﻭﻻ ﺨﺭﺠﻭﺍ ﻋﻨﻪ‪ ،‬ﻴﻘﻭل ﺍﻟﺴﺒﻜﻲ‪" :‬ﺜﻡ ﺇ ّ‬

‫ﺍﻻﻋﺘﻘﺎﺩ ﺍﻟﻤﻁﺎﺒﻕ ﻟﻠﻭﺍﻗﻊ‪ ...‬ﺜﻡ ﻨﻘﻠﺕ ﻤﻥ ﺍﻻﻋﺘﻘﺎﺩ ﺍﻟﻤﻁﺎﺒﻕ ﺇﻟﻰ ﺍﻟﻠﻔﻅ ﺍﻟﻤﺴﺘﻌﻤل ﻓﻴﻤﺎ‬

‫ﻭﻀﻊ ﻟﻪ ﻓﻲ ﺃﺼﻁﻼ ﺍﻟﺘﺨﺎﻁﺏ"‬

‫)‪(1‬‬

‫)‪(2‬‬ ‫)‪(3‬‬

‫)‪(3‬‬

‫ﻭﻗﺎل‪ " :‬ﻗﺎل ﺍﻹﻤﺎﻡ ‪ -‬ﻴﻘﺼﺩ ﺍﻟﺒﻴﻀﺎﻭﻱ ‪ :-‬ﻓﻅﻬﺭ‬

‫ﺍﻹﺒﻬﺎﺝ ﻓﻲ ﺸﺭ ﺍﻟﻤﻨﻬﺎﺝ‪ .271/1:‬ﻭﺭﺍﺠﻊ ﻓﻲ ﺩﻭﺭﺍﻥ ﺍﻟﺤﻘﻴﻘﺔ ﻋﻠﻰ ﺍﻟﺜﺒـﻭﺕ ﻭﺍﻟﻭﻗـﻭﻉ‪ :‬ﺍﺒـﻥ‬ ‫ﻓﺎﺭﺱ‪ ،‬ﻤﻌﺠﻡ ﻤﻘﺎﻴﻴﺱ ﺍﻟﻠﻐﺔ ﺍﻟﺠﻭﻫﺭﻱ‪ :‬ﺍﻟﺼﺤﺎ ‪.‬‬ ‫ﺍﻹﺒﻬﺎﺝ‪.271/1:‬‬ ‫ﻨﻔﺴﻪ ‪.271/1:‬‬

‫ﺍﻟﻤﺠــــﺎﺯ ﻤﻥ ﻤﻨﻅـﻭﺭ ﺠﺩﻴﺩ‬

‫ﺩ‪ .‬ﺍﻟﻤﺼﻁﻔﻰ ﺘﺎﺝ ﺍﻟﺩﻴﻥ‬

‫ﻥ ﺇﻁﻼﻕ ﻟﻔﻅ ﺍﻟﺤﻘﻴﻘﺔ ﻋﻠﻰ ﻫﺫﺍ ﺍﻟﻤﻌﻨﻰ ﺍﻟﻤﻌﺭﻭﻑ ﻟﻴﺱ ﺤﻘﻴﻘﺔ ﺒل ﻤﺠﺎﺯﹰﺍ ﻭﺍﻗﻌﹰﺎ ﻓﻲ‬ ‫ﺃّ‬

‫ﺍﻟﺭﺘﺒﺔ ﺍﻟﺜﺎﻟﺜﺔ")‪.(1‬‬

‫ﻭﻨﺤﻥ ﻫﻨﺎ ﻨﺴﺄل ﺍﻟﺴﺒﻜﻲ‪ :‬ﻫل ﻟﻙ ﺃﻥ ﺘﺨﺒﺭﻨﺎ ﻤﺘﻰ ﻭﻗﻌﺕ ﻫﺫﻩ ﺍﻟﻨﻘﻼﺕ ﺍﻟﺜﻼﺙ؟؟‬

‫ﻭﻋﻠﻰ ﻓﺭﺽ ﺘﺴﻠﻴﻤﻨﺎ ﺒﻭﻗﻭﻋﻬﺎ ﻓﻬل ﺘﺒﻘﻰ ﻤﻌﺎﻨﻴﻬﺎ ﺍﻷﺼﻠﻴﺔ ﻤﺭﺍﺩﺓ ﻓﻲ ﺍﻻﺴﺘﻌﻤﺎل؟‬

‫ﻥ ﻭﻗﻭﻉ ﺍﻟﻨﻘل ﺜﺎﺒﺕ ﻓﻲ ﺍﻻﺴﺘﻌﻤﺎل‬ ‫ﻭﻁﺒﻴﻌﻲ ﺃﻥ ﻴﻜﻭﻥ ﺠﻭﺍﺒﻪ ﻋﻥ ﺍﻟﺴﺅﺍل ﺍﻷﻭل ﺃ ّ‬

‫ﻭﻻ ﻴﺭﺩﻩ ﺠﻬﻠﻨﺎ ﺒﺯﻤﺎﻥ ﻭﻗﻭﻋﻪ‪ ،‬ﻭﻫﺫﺍ ﺠﻭﺍﺏ ﻤﻘﺒﻭل ﻭﺇﻥ ﻜﺎﻥ ﻻ ﻴﺤﺴﻡ ﻗﻲ ﺍﻟﻤﺴﺄﻟﺔ‬

‫ﺨﻼﻓﹰﺎ‪.‬‬

‫ﺃﻤﺎ ﺠﻭﺍﺒﻪ ﻋﻥ ﺍﻟﺴﺅﺍل ﺍﻟﺜﺎﻨﻲ ﻓﻠﻌﻠﻪ ﻴﺜﺒﺕ ﻓﻴﻪ ﺃﻥ ﺍﻟﻤﻌﺎﻨﻲ ﺍﻷﺼﻠﻴﺔ ﺘﺒﻘﻰ ﺒﻌﺩ ﺍﻟﻨﻘل‬

‫ﻤﺭﺍﺩﺓ ﺒﺎﻟﺘﺒﻊ ﻻ ﺒﺎﻷﺼل‪ ،‬ﻋﻠﻰ ﺭﺃﻱ ﻤﻥ ﻴﺫﻫﺏ ﻓﻲ ﺍﻟﻨﻘل ﺍﻟﻤﺠﺎﺯﻱ ﺇﻟﻰ ﺒﻘﺎﺀ ﺍﻟﻤﻌﺎﻨﻲ‬

‫ﺍﻷﺼﻠﻴﺔ ﻤﺘﻀﻤﻨﺔ ﻓﻲ ﺍﻷﻟﻔﺎﻅ‪ ،‬ﻭﺇﻥ ﻜﺎﻥ ﺍﻹﻤﺎﻡ ﺍﻟﺴﺒﻜﻲ ﻋﻠﻰ ﻤﺫﻫﺏ ﻤﻥ ﻴﺅﻤﻥ ﺒﺎﻟﻨﻘل‬

‫ﺍﻟﻤﻁﻠﻕ ﻟﻤﻌﺎﻨﻲ ﺍﻷﻟﻔﺎﻅ ﻤﻥ ﺃﺼﻭﻟﻬﺎ ﻓﻼ ﻏﺭﻭ ﺃﻥ ﻴﺠﺭﺩ ﻟﻔﻅ ﺍﻟﺤﻘﻴﻘﺔ ﻤﻥ ﻤﻌﻨﻰ ﺍﻟﺜﺒﻭﺕ‬ ‫ﻭﻤﻁﺎﺒﻘﺔ ﺍﻟﻭﺍﻗﻊ ﻭﺍﻻﻋﺘﻘﺎﺩ‪ ،‬ﻭﻴﻠﺒﺱ ﺍﻟﻠﻔﻅ ﻤﻌﻨﻰ ﺠﺩﻴﺩﹰﺍ ﺃﺨﺫ ﺴﻠﻁﺎﻨﻪ ﻤﻥ ﺍﻟﻌﺭﻑ ﺍﻟﺨﺎﺹ‪.‬‬

‫ﻟﻘﺩ ﺍﻟﺘﺒﺱ ﻋﻠﻰ ﻜﺜﻴﺭ ﻤﻥ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺤﺩﻭﺩ ﺒﻴﻥ ﺍﻟﺤﻕ ﻭﺍﻟﺤﻘﻴﻘﺔ‪ ،‬ﻓﺎﻟﺤﻕ ﻫﻭ ﻤﺎ ﺜﺒﺕ‬

‫ﻤﻁﻠﻘﹰﺎ ﻭﺍﺘﺴﻡ ﺒﺎﻟﺼﺩﻕ‪ ،‬ﻭﺍﻨﺘﻔﻰ ﻋﻨﻪ ﺍﻟﺘﻨﺎﻗﺽ ﺴﻭﺍﺀ ﻜﺎﻥ ﺤﻘﻴﻘﺔ ﻭﺍﻗﻌﻴﺔ ﺃﻡ ﺘﺼﻭﺭﹰﺍ ﻨﻅﺭﻴﹰﺎ‪.‬‬

‫ﺃﻤﺎ ﺍﻟﺤﻘﻴﻘﺔ ﻓﻬﻲ ﺍﻟﻜﻨﻪ‪ :‬ﺃﻱ ﻤﺎ ﺒﻪ ﻴﻜﻭﻥ ﺍﻟﺸﻲﺀ ﻫﻭ ﻫﻭ‪ ،‬ﺒﺤﻴﺙ ﺇﺫﺍ ﺍﻨﺘﻔﻰ ﻻ ﻴﺼﻴﺭ‬ ‫ﺍﻟﺸﻲﺀ ﻫﻭ ﻫﻭ‪ ،‬ﺜﻡ ﺇﻥ ﺍﻟﺤﻘﻴﻘﺔ ﻤﻥ ﺠﻬﺔ ﺃﺨﺭﻯ ﻫﻲ ﺍﻟﺤﺎل ﺍﻟﺘﻲ ﻴﺼﻴﺭ ﻋﻠﻴﻬﺎ ﺍﻟﺸﻲﺀ‬ ‫)‪(1‬‬

‫ﻨﻔﺴﻪ "‪ ،"271/1‬ﻭﻫﺫﺍ ﺍﻟﻤﺫﻫﺏ ﻫﻭ ﻤﺎ ﺍﺨﺘﺎﺭﻩ ﺼﺎﺤﺏ ﺍﻟﻁﺭﺍﺯ‪ ،‬ﻗﺎل ﻓﻲ ﻟﻔﻅ ﺍﻟﺤﻘﻴﻘﺔ‪" :‬ﻤﻘﻭﻟﺔ ﻓـﻲ‬ ‫ﺍﻷﺼل ﻋﻠﻰ ﺍﻟﺸﻲﺀ ﺍﻟﺜﺎﺒﺕ ﻏﻴﺭ ﺍﻟﻤﻨﻔﻲ‪ ...‬ﺜﻡ ﺇﻨﻬﺎ ﻨﻘﻠﺕ ﺇﻟﻰ ﺍﺴﺘﻌﻤﺎل ﺍﻟﻠﻔﻅ ﻓـﻲ ﻤﻭﻀـﻭﻋﻪ‬ ‫ﺍﻷﺼﻠﻲ "ﺍﻟﻁﺭﺍﺯ‪ ،46/1 :‬ﻭﻫﺫﺍ ﺒﺎﻁل ﻷﻨﻪ ﻟﻡ ﻴﺤﺼل ﻟﻠﻔﻅ ﻨﻘل ﺍﻟﺒﺘﺔ‪ ،‬ﻭﻟﻜﻨﻪ ﺍﺼﻁﻼ ﺒﺎﻟﻌﺭﻑ‬ ‫ﺍﻟﺨﺎﺹ ﻜﻤﺎ ﻴﻘﻭل ﺍﻷﺼﻭﻟﻴﻭﻥ‪ ،‬ﺩﻟﻴل ﺫﻟﻙ ﺃﻨﻙ ﻟﻭ ﻗﻠﺕ‪ :‬ﻫﺫﻩ ﺤﻘﻴﻘـﺔ ﻻﻨﺼـﺭﻑ ﺍﻟـﺫﻫﻥ ﺇﻟـﻰ‬ ‫ﺍﻟﻤﻌﺭﻭﻑ ﻤﻥ ﺍﻟﻠﻔﻅ ﻭﻫﻭ ﺍﻟﺜﺒﺎﺕ ﻭﺍﻟﻤﻁﺎﺒﻘﺔ‪ ،‬ﻭﻋﻠﻴﻙ ﺃﻥ ﺘﺄﺘﻲ ﺒﻘﻴﺩ ﻟﻴﻔﻬﻡ ﺍﻟﻤﺨﺎﻁﺏ ﺃﻨﻙ ﺘﻘﺼـﺩ‬ ‫ﻤﻔﻬﻭﻤﻬﺎ ﺍﻟﺨﺎﺹ‪.‬‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ ‪1424 /‬ﻫـ‬

‫ﺍﻟﻭﺤﻲ ﻭﻋﻠﻭﻤـﻪ‬

‫ﻤﺘﺤﻘﻘﹰﺎ‪ ،‬ﻭﻫﺫﺍ ﻤﺎ ﻗﺼﺩﻩ ﺍﻹﻤﺎﻡ ﺍﻟﺒﻴﻀﺎﻭﻱ ﺒﻤﻁﺎﺒﻘﺔ ﺍﻟﻭﺍﻗﻊ‪ ،‬ﻭﺇﻥ ﺨﺼﺼﻪ ﺒﺎﻟﻘﻭل‪ ،‬ﻓﻅﻬﺭ‬

‫ﻥ ﺍﻟﺤﻘﻴﻘﺔ ﺘﺄﺨﺫ ﻤﻌﻨﻰ ﺍﻟﺜﺒﺎﺕ ﻤﻥ ﺍﻟﺤﻕ ﻭﺘﺴﺘﻘل ﻋﻨﻪ ﻓﻲ ﻤﻌﻨﻰ ﺍﻟﺘﺤﻘﻕ‬ ‫ﻤﻤﺎ ﺴﻠﻑ ﺃ ّ‬

‫ﺍﻟﻭﺍﻗﻌﻲ‪ ،‬ﻭﻻ ﻨﺭﻯ ﻭﺠﻬﹰﺎ ﻟﻠﻔﺼل ﺒﻴﻨﻬﻤﺎ ﻤﻁﻠﻘﹰﺎ‪ ،‬ﺇﺫ ﺒﻬﺫﺍ ﺍﻟﻔﺼل ﻴﺼﺎﺭ ﺇﻟﻰ ﺘﺠﺭﻴﺩ‬

‫ﺍﻟﺤﻘﻴﻘﺔ ﻤﻥ ﻤﻀﻤﻭﻨﻬﺎ ﺍﻟﻭﺍﻗﻌﻲ ﻭﺍﻟﺫﻫﻨﻲ ﻟﺘﻠﺒﺱ ﻤﻌﻨﻰ ﻟﻐﻭﻴﹰﺎ ﻟﻡ ﻨﺠﺩ ﻟﻪ ﺃﺜﺭﹰﺍ ﻋﻨﺩ ﺃﻫل‬

‫ﺍﻟﻠﻐﺔ ﺍﻷﻭﺍﺌل‪ ،‬ﻭﻫﺫﺍ ﻫﻭ ﻤﺎ ﺴﻘﻁ ﻓﻴﻪ ﺍﻹﻤﺎﻡ ﺃﺒﻭ ﺍﻟﻭﻟﻴﺩ ﺍﻟﺒﺎﺠﻲ ﺤﻴﺙ ﺭﺩ ﻋﻠﻰ ﻤﻨﻜﺭﻱ‬

‫ﺍﻟﻤﺠﺎﺯ ﺤﻴﻥ ﻗﺎﻟﻭﺍ ﺇﻥ ﺍﻟﻘﺭﺁﻥ ﻜﻠﻪ ﺤﻕ‪ ،‬ﻭﻤﺤﺎل ﺃﻥ ﻴﻜﻭﻥ ﺤﻘﹰﺎ ﻤﺎ ﻟﻴﺱ ﺒﺤﻘﻴﻘﺔ‪ ،‬ﻗﺎل‬

‫ﻥ ﺍﻟﺤﻕ ﻀﺩ ﺍﻟﺒﺎﻁل‪،‬‬ ‫ﺍﻟﺒﺎﺠﻲ ﻓﻲ ﺍﻟﺭﺩ ﻋﻠﻴﻬﻡ‪" :‬ﺍﻟﺤﻘﻴﻘﺔ ﻟﻴﺴﺕ ﻤﻥ ﺍﻟﺤﻕ ﺒﺴﺒﻴل‪ ،‬ﻷ ّ‬ ‫)‪(1‬‬

‫ﻭﺍﻟﺤﻘﻴﻘﺔ ﻀﺩ ﺍﻟﻤﺠﺎﺯ"‬

‫ﻭﻜﺎﻥ ﻋﻠﻴﻪ ﺃﻥ ﻴﺩﺤﺽ ﻗﻭﻟﻬﻡ ﺒﺄﻥ ﺍﻟﺤﻕ ﻻ ﻴﻜﻭﻥ ﺩﺍﺌﻤﹰﺎ ﺤﻘﻴﻘﺔ‪،‬‬

‫ﻥ ﻤﺩﺍﺭ ﺍﻟﺤﻘﻴﻘﺔ ﻋﻠﻰ ﺍﻟﺘﺤﻘﻕ ﺍﻟﻭﺍﻗﻌﻲ‪ ،‬ﻭﻟﻴﺱ ﻜل ﺤﻕ ﻭﺍﻗﻌﻴﹰﺎ‪ ،‬ﻓﺎﻨﺘﻔﻰ ﺒﺫﻟﻙ ﺃﻥ ﻴﻜﻭﻥ‬ ‫ﻷّ‬

‫ﺍﻟﻤﺠﺎﺯ ﻤﻀﺎﺩﹰﺍ ﻟﻠﺤﻕ‪.‬‬ ‫ﻜﻤ ﻠ‬

‫ﻭﻟﻘﺩ ﺫﻫﺏ ﺭﺤﻤﻪ ﺍﷲ ﻴﺩﻟل ﻋﻠﻰ ﻤﺎ ﺴﻤﺎﻩ ﻤﺠﺎﺯ ﺍﻟﺯﻴﺎﺩﺓ ﺒﻘﻭﻟﻪ ﺘﻌﺎﻟﻰ‪ :‬ﻟﻴ‬

‫ﻥ ﺍﻟﻤﺠﺎﺯ ﻫﻨﺎ ﺒﺯﻴﺎﺩﺓ ﺍﻟﻜﺎﻑ‪ ،‬ﻭﺩﹼﻟل ﻋﻠﻰ ﻤﺠﺎﺯ‬ ‫‪" ‬ﺍﻟﺸﻭﺭﻯ‪ ،‬ﺍﻵﻴﺔ‪ "11 :‬ﺃﻱ ﺃ ّ‬

‫ﺍﻟﻨﻘﺼﺎﻥ ﺒﻘﻭﻟﻪ ﺘﻌﺎﻟﻰ‪  :‬ﺍ‬

‫ﻥ ﺍﻟﻤﺠﺎﺯ ﻫﻨﺎ‬ ‫ﺍﻟ ﺭﻴﺔ‪ " ‬ﻴﻭﺴﻑ‪ ،‬ﺍﻵﻴﺔ‪ " .72:‬ﺃﻱ ﺃ ّ‬

‫ﺒﺤﺫﻑ ﺃﻫل ﺃﻭ ﺴﻜﺎﻥ ﺃﻭ ﻤﺎ ﺸﺎﺒﻪ ﻤﻤﺎ ﻴﺠﻭﺯ ﻋﻠﻴﻪ ﺃﻥ ﻴﺴﺄل ﻓﻴﺠﻴﺏ‪ ،‬ﻓﻜﻴﻑ ﺘﻜﻭﻥ‬

‫ﺍﻟﺤﻘﻴﻘﺔ ﺒﻀﺩ ﻫﺫﻴﻥ ﺍﻟﻤﺠﺎﺯﻴﻥ ﻭﺍﻷﻟﻔﺎﻅ ﻜﻠﻬﺎ ﺤﻘﻴﻘﺔ؟‪.‬‬

‫ﻟﻘﺩ ﺍﺨﺘﻠﻁ ﻋﻠﻴﻪ ﻤﻔﻬﻭﻡ ﺍﻟﻤﺠﺎﺯ ﻓﻲ ﺍﺼﻁﻼ ﺃﻫل ﺍﻟﺒﻴﺎﻥ ﻭﺍﻷﺼﻭل‪ ،‬ﻭﻤﻔﻬﻭﻤﻪ‬

‫ﻓﻲ ﺍﺼﻁﻼ ﺒﻌﺽ ﻋﻠﻤﺎﺀ ﺍﻟﻠﻐﺔ ﻜﻤﺎ ﺴﻴﺄﺘﻲ ﺒﻴﺎﻨﻪ‪.‬‬

‫ﻥ ﺍﺼﻁﻼ ﺃﺼﺤﺎﺏ ﺍﻟﺼﻨﺎﻋﺔ ﺍﻟﺠﺩﻟﻴﺔ ﻋﻠﻰ ﺃﻥ ﺍﻟﺤﻘﻴﻘﺔ ﻤﻌﻨﺎﻫﺎ‪" :‬‬ ‫ﻭﻋﻤﻭﻤﹰﺎ ﻓﺈ ّ‬

‫ﺍﺴﺘﻌﻤﺎل ﺍﻟﻠﻔﻅ ﻓﻴﻤﺎ ﻭﻀﻊ ﻟﻪ ﻓﻲ ﺍﺼﻁﻼ ﺒﻪ ﺍﻟﺘﺨﺎﻁﺏ" ﻟﻴﺴﺘﻘﻴﻡ ﻟﻬﻡ ﺇﺜﺒﺎﺕ ﺍﻟﻤﺠﺎﺯ‬ ‫ﺍﻟﺫﻱ ﺍﺼﻁﻠﺤﻭﺍ ﺃﻴﻀﹰﺎ ﻋﻠﻰ ﺘﻌﺭﻴﻔﻪ ﺒﻤﺎ ﻴﺨﺎﻟﻑ ﻗﻁﻌﹰﺎ ﻤﻌﻨﺎﻩ ﻓﻲ ﻤﻌﻬﻭﺩ ﺍﻟﻌﺭﺏ ﻓﻲ‬

‫)‪(1‬‬

‫ﺇﺤﻜﺎﻡ ﺍﻟﻔﺼﻭل ﻓﻲ ﺃﺤﻜﺎﻡ ﺍﻷﺼﻭل‪.70 :‬‬

‫ﺍﻟﻤﺠــــﺎﺯ ﻤﻥ ﻤﻨﻅـﻭﺭ ﺠﺩﻴﺩ‬ ‫ﺍﻻﺴﺘﻌﻤﺎل‪ ،‬ﻗﻠﺕ ﻫﺫﺍ ﺍﻻﺼﻁﻼ‬

‫ﺩ‪ .‬ﺍﻟﻤﺼﻁﻔﻰ ﺘﺎﺝ ﺍﻟﺩﻴﻥ‬

‫ﻻ ﻴﻠﺯﻡ ﺇﻻ ﻤﻥ ﺍﻋﺘﺭﻑ ﺒﺼﻭﺍﺒﻴﺘﻪ‪ ،‬ﻭﻋﻤل ﻋﻠﻰ‬

‫ﻤﻘﺘﻀﺎﻩ‪ ،‬ﻭﻤﻥ ﻟﻡ ﻴﻌﺘﺭﻑ ﻟﻬﻡ ﺒﺎﺼﻁﻼﺤﻬﻡ ﻓﻬﻭ ﺒﻤﻨﺄﻯ ﻋﻥ ﺍﻟﺘﻘﻴﺩ ﺒﻪ ﻓﻲ ﺍﻻﺴﺘﺩﻻل‪،‬‬

‫ﻓﻭﺠﺏ ﺇﺫﻥ ﺍﻟﺭﺠﻭﻉ ﺇﻟﻰ ﺍﻟﺘﻌﺭﻴﻑ ﺍﻟﺠﺎﻤﻊ ﺍﻟﻤﺘﻔﻕ ﻋﻠﻴﻪ ﻟﻴﺤﺼل ﺒﺫﻟﻙ ﺍﻟﺘﻌﺎﻭﻥ ﻓﻲ‬

‫ﻁﻠﺏ ﺍﻟﺤﻕ ﻭﺍﻟﻌﻤل ﺒﻤﻘﺘﻀﺎﻩ‪.‬‬

‫ﻥ ﻤﻌﻨﻰ ﺍﻟﺤﻘﻴﻘﺔ ﻤﻌﻨﻰ ﻤﺠﺭﺩ ﻋﻥ ﺍﻟﺴﻴﺎﻕ ﺍﻟﻠﻐﻭﻱ‪ ،‬ﻓﻬﻭ ﻤﻔﻬﻭﻡ ﻜﻠﻲ‪،‬‬ ‫ﻭﺍﻟﺤﺎﺼل ﺃ ّ‬

‫ﺫﻫﻨﻲ‪ ،‬ﻻ ﻴﺨﺘﻠﻑ ﻓﻲ ﺘﻌﺭﻴﻔﻪ ﺒﺎﺨﺘﻼﻑ ﺍﻟﻠﻐﺎﺕ‪ ،‬ﻭﻴﺸﻴﺭ ﻤﻌﺠﻡ ﺃﻜﺴﻔﻭﺭﺩ ﺇﻟﻰ ﺒﻌﺽ‬

‫ﻤﻌﺎﻨﻲ ﺍﻟﺤﻘﻴﻘﺔ ﺍﻟﺘﻲ ﺘﺩﻭﺭ ﻤﻌﻅﻤﻬﺎ ﻋﻠﻰ ﺍﻻﻨﺴﺠﺎﻡ ﻭﺍﻟﺨﻠﻭ ﻤﻥ ﺍﻟﺘﻨﺎﻗﺽ ﻭﻤﻁﺎﺒﻘﺔ‬

‫ﺍﻟﻭﺍﻗﻊ)‪ ،(1‬ﻭﻫﻲ ﺍﻟﻤﻌﺎﻨﻲ ﺍﻟﺘﻲ ﺃﻟﻔﻴﻨﺎﻫﺎ ﻋﻨﺩ ﺍﻟﺒﻴﻀﺎﻭﻱ ﻭﺍﻟﺴﺒﻜﻲ ﻭﻏﻴﺭﻫﻤﺎ‪ .‬ﻭﺴﺒﺏ‬

‫ﻥ ﻫﺫﺍ‬ ‫ﻥ ﺍﻟﺤﻘﻴﻘﺔ ﺒﻤﻌﻨﻰ ﺍﺴﺘﻌﻤﺎل ﺍﻟﻠﻔﻅ ﻓﻲ ﻭﻀﻌﻪ ﺍﻷﺼﻠﻲ ﺃ ّ‬ ‫ﺨﻼﻓﻨﺎ ﻤﻊ ﻤﻥ ﺍﺩﻋﻰ ﺃ ّ‬

‫ﺍﻟﺘﻌﺭﻴﻑ ﺘﻌﺭﻴﻑ ﺒﺎﻟﻌﺭﻑ ﺍﻟﺨﺎﺹ‪ ،‬ﻭﺃﺭﻴﺩ ﻟﻪ ـ ﺘﺤﻜﻤ ﹰﺎ ـ ﺃﻥ ﻴﺴﻭﺩ ﻟﻴﺼﺒﺢ ﻫﻭ ﻤﻌﻨﻰ‬ ‫ﺍﻟﺤﻘﻴﻘﺔ ﺩﺍﺌﻤﹰﺎ‪ ،‬ﻭﻫﺫﺍ ﺤﺘﻤﹰﺎ ﻏﻴﺭ ﻤﻠﺯﻡ ﻟﻠﻤﺨﺎﻟﻔﻴﻥ‪.‬‬ ‫ﺍ ﺍﻟﺤ ﻴ ﺔ‪:‬‬ ‫ﺫﻫﺏ ﻋﻠﻤﺎﺀ ﺍﻟﻌﺭﺒﻴﺔ ﻓﻲ ﻓﻬﻤﻬﻡ ﺍﻟﺨﺎﺹ ﻟﻠﺤﻘﻴﻘﺔ ﺇﻟﻰ ﺘﻘﺴﻴﻤﻬﺎ ﺇﻟﻰ‪:‬‬ ‫ﺍﻟﺤ ﻴ ﺔ ﺍﻟﻠ ﻴﺔ‪ :‬ﻭﻫﻲ ﻤﺎ ﺩل ﻋﻠﻰ ﻤﻌﻨﻰ ﻭﻗﻌﺕ ﻋﻠﻴﻪ ﺍﻟﻤﻭﺍﻀﻌﺔ)‪ ،(2‬ﻭﻭﻗﻊ ﻓﻲ‬

‫ﺘﻌﺭﻴﻑ ﻋﺒﺩ ﺍﻟﻘﺎﻫﺭ ﺍﻟﺠﺭﺠﺎﻨﻲ ﻟﻬﺎ ﺒﺄﻨﻬﺎ‪" :‬ﻜل ﻜﻠﻤﺔ ﺃﺭﻴﺩ ﺒﻬﺎ ﻤﺎ ﻭﻗﻌﺕ ﻟﻪ ﻓﻲ ﻭﻀﻊ‬

‫ﻭﺍﻀﻌﻬﺎ ﻭﻗﻭﻋﹰﺎ ﻻ ﻴﺴﺘﻨﺩ ﻓﻴﻪ ﺇﻟﻰ ﻏﻴﺭﻩ"‬

‫)‪(3‬‬

‫ﻭﻫﺫﺍ ﺤﺩ ﻏﻴﺭ ﺠﺎﻤﻊ ﻭﻻ ﻤﺎﻨﻊ ﺇﺫ ﻋﻠﻰ‬

‫ﺍﺼﻁﻼﺤﻬﻡ ﻻ ﻴﺘﻨﺎﻭل ﺍﻟﺘﻌﺭﻴﻑ ﺍﻟﺤﻘﻴﻘﺔ ﺍﻟﺸﺭﻋﻴﺔ ﻭﺍﻟﻌﺭﻓﻴﺔ ﻤﻊ ﺃﻥ ﺍﻟﻠﻔﻅ ﻓﻴﻬﻤﺎ ﻻ ﻴﺭﺍﺩ‬

‫ﺒﻪ ﻤﺎ ﻭﻗﻊ ﻟﻪ ﻓﻲ ﻭﻀﻊ ﺍﻟﻭﺍﻀﻊ‪ ،‬ﺇﺫ ﺍﻟﻠﻔﻅ ﻓﻲ ﺍﻟﺤﻘﻴﻘﺔ ﺍﻟﺸﺭﻋﻴﺔ ﻭﺍﻟﻌﺭﻓﻴﺔ ﻤﻨﻘﻭل‪-‬‬ ‫)‪(1‬‬ ‫‪The Oxford English Dictionary, J.A. Simpson and S.C. Weiner,‬‬ ‫‪1989,Calarendon Press, Oxford. 2nd Edition. V: XVIII, P: 627 ,‬‬ ‫)‪ (2‬ﺍﻟﻁﺭﺍﺯ‪.5/1:‬‬ ‫)‪ (3‬ﺃﺴﺭﺍﺭ ﺍﻟﺒﻼﻏﺔ‪.303 :‬‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ ‪1424 /‬ﻫـ‬

‫ﺍﻟﻭﺤﻲ ﻭﻋﻠﻭﻤـﻪ‬

‫ﻋﻠﻰ ﺤﺩ ﻗﻭﻟﻬﻡ‪ -‬ﻤﻥ ﻭﻀﻊ ﺇﻟﻰ ﺁﺨﺭ‪ ،‬ﻓﺘﺘﻤﺤﺽ ﺍﻟﺤﻘﻴﻘﺘﺎﻥ ﻋﻨﺩ ﺍﻟﺠﺭﺠﺎﻨﻲ ﻟﻠﻤﺠﺎﺯ‬

‫ﻭﻫﺫﺍ ﺒﺎﻁل)‪ ،(1‬ﻭﻫﺫﺍ ﺍﻻﻋﺘﺭﺍﺽ ﺭﺩﻩ ﺍﻟﻌﻠﻭﻱ ﺒﺘﺄﻭﻴل ﻜﻼﻡ ﺍﻟﺠﺭﺠﺎﻨﻲ ﺒﺄﻨﻪ ﻴﻘﺼﺩ ﺃﻱ‬

‫ﻭﻀﻊ ﻜﺎﻥ‪ ،‬ﺒﻤﻌﻨﻰ ﺃﻨﻪ ﻻ ﻴﻘﺼﺩ ﺍﻟﻭﻀﻊ ﺍﻷﺼﻠﻲ ﻭﺤﺩﻩ‪ ،‬ﺇﺫ ﻗﺩ ﻴﻠﺤﻕ ﺍﻟﻭﻀﻊ ﺍﻷﺼﻠﻲ‬

‫ﻭﻀﻊ ﺘﺎل ﺒﺎﻟﺸﺭﻉ ﺃﻭ ﺒﺎﻟﻌﺭﻑ‪ ،‬ﻭﻫﻭ ﻤﺨﺭﺝ ﺘﺄﻭﻴﻠﻲ ﻁﺭﻴﻑ ﻏﻴﺭ ﺃﻨﻪ ﻴﺅﺩﻱ ﺇﻟﻰ ﺍﻟﻘﻭل‬ ‫ﺒﺘﺠﺩﺩ ﺍﻟﻭﻀﻊ ﻓﻲ ﺍﻟﻠﻐﺔ ﻤﻊ ﻏﻴﺎﺏ ﺩﻟﻴل ﺇﺜﺒﺎﺘﻪ‪ ،‬ﻓﺎﻷﻟﻔﺎﻅ ﺍﻟﺸﺭﻋﻴﺔ ﻟﻡ ﻴﺤﺼل ﻓﻴﻬﺎ ﺘﺠﺩﺩ‬

‫ﻓﻲ ﺍﻟﻭﻀﻊ ﺤﺘﻰ ﻨﺩﻋﻲ ﺨﺭﻭﺠﻬﺎ ﻋﻥ ﺤﺩ ﺍﻟﻤﺠﺎﺯ‪ ،‬ﺒل ﺇﻥ ﻤﺎ ﻴﺩﻋﻭﻨﻪ ﻓﻴﻬﺎ ﻤﻥ ﻨﻘل ﻭﺇﻥ‬ ‫ﻟﻡ ﻴﺼﺢ ﻓﻴﻪ ﺩﻟﻴل ﻓﺈﻨﻪ ﻨﻘل ﻭﺍﺤﺩ ﻤﻥ ﻭﻀﻊ ﻭﺍﺤﺩ ﻓﻠﻴﺘﺄﻤل‪.‬‬

‫ﻥ ﺘﻌﺭﻴﻑ ﺍﻟﺸﻴ ﻋﺒﺩ ﺍﻟﻘﺎﻫﺭ ﻟﻴﺱ ﻤﺎﻨﻌﹰﺎ ﺇﺫ ﻴﺅﺩﻱ ﺇﻟﻰ ﻋﺩ ﻜل ﺍﻷﻟﻔﺎﻅ ﺍﻟﺘﻲ‬ ‫ﺜﻡ ﺇ ّ‬

‫ﻥ ﺍﻟﺩﻟﻴل ﻗﺎﺌﻡ ﻋﻠﻰ ﻭﺠﻭﺩ ﺃﻟﻔﺎﻅ ﻤﻭﻀﻭﻋﺔ‬ ‫ﺘﺸﻴﺭ ﺇﻟﻰ ﻤﻌﻨﺎﻫﺎ ﺍﻟﻭﻀﻌﻲ ﺤﻘﻴﻘﺔ ﻤﻊ ﺃ ّ‬

‫ﻟﻤﻌﺎﻥ ﻭﻟﻜﻥ ﺍﻟﻌﻠﻤﺎﺀ ﻟﻡ ﻴﻨﻅﺭﻭﺍ ﺇﻟﻴﻬﺎ ﻋﻠﻰ ﺃﻨﻬﺎ ﺤﻘﺎﺌﻕ ﻷﻨﻬﺎ ﺒﺒﺴﺎﻁﺔ ﻟﻡ ﺘﺴﺘﻌﻤل ﻓﻼ‬ ‫ﺘﻜﻭﻥ ـ ﺤﺴﺏ ﺯﻋﻤﻬﻡ ـ ﺤﻘﻴﻘﺔ ﻭﻻ ﻤﺠﺎﺯﹰﺍ‪.‬‬

‫ﻭﻫﻨﺎ ﻨﻭﺩ ﺃﻥ ﻨﻘﻑ ﻤﻌﻬﻡ ﻭﻗﻔﺔ ﻤﻊ ﺘﺼﻨﻴﻔﺎﺘﻬﻡ ﻷﻨﻭﺍﻉ ﺍﻟﺤﻘﺎﺌﻕ‪ ،‬ﻭﺴﻴﻅﻬﺭ ﻟﻠﻤﺘﺘﺒﻊ‬

‫ﻥ ﻤﺎ ﺤﻜﻡ ﺍﻟﻘﻭﻡ ﻓﻲ ﺘﺼﻨﻴﻔﺎﺘﻬﻡ ﻫﻭ ﺍﻟﺘﺼﻭﺭ ﺍﻟﺸﺭﻋﻲ‪ ،‬ﻭﺍﻟﻨﻅﺭ ﺍﻟﻌﻘﻠﻲ ﺍﻟﻤﺠﺭﺩ‬ ‫ﺃّ‬

‫"ﺍﻟﻤﻨﻁﻘﻲ" ﻟﻠﻐﺔ‪ ،‬ﻓﻬﻡ ﻟﻡ ﻴﻨﻁﻠﻘﻭﺍ ﻤﻥ ﺍﻟﻭﻋﻲ ﺍﻟﻠﻐﻭﻱ ﺫﺍﺘﻪ ﻹﻗﺎﻤﺔ ﻨﻅﺭﻴﺔ ﻓﻲ ﺍﻟﻠﻐﺔ ﻗﺎﺩﺭﺓ‬

‫ﻋﻠﻰ ﻭﺼﻑ ﻭﺘﺄﻭﻴل ﺍﻟﺨﻁﺎﺒﺎﺕ ﺍﻟﺸﺭﻋﻴﺔ ﻭﺍﻟﺠﻤﺎﻟﻴﺔ‪ .‬ﻭﺃﻭل ﻤﺎ ﻴﺜﻴﺭﻨﺎ ﻓﻲ ﺘﻘﺴﻴﻤﺎﺘﻬﻡ‬

‫ﻨﻭﻉ ﻤﻥ ﺍﻷﻟﻔﺎﻅ "ﺍﻟﻤﻬﻤﻠﺔ ﻓﻲ ﺍﻻﺴﺘﻌﻤﺎل" ﺇﺫ ﺠﻌﻠﻭﻫﺎ ﺼﻨﻔﹰﺎ ﺜﺎﻟﺜﹰﺎ ﺒﻴﻥ ﺍﻟﺤﻘﻴﻘﺔ ﻭﺍﻟﻤﺠﺎﺯ‪،‬‬ ‫ﻭﺤﺩﻭﻫﺎ ﺒ ﻟﻴﺔ ﺍﻟﻨﻔﻲ ﻓﻘﺎﻟﻭﺍ ﻓﻴﻬﺎ‪ :‬ﻻ ﺤﻘﻴﻘﺔ ﻭﻻ ﻤﺠﺎﺯ‪ ،‬ﻭﺍﻟﺤﺩ ﺒﺎﻟﻨﻔﻲ ﻫﻨﺎ ﻜﺎﻑ ﻟﻠﺘﺩﻟﻴل‬

‫ﻼ ﻷﻨﻬﻡ ﺇﺫ ﻟﻡ ﻴﺤﻴﻁﻭﺍ ﺒﺨﺼﺎﺌﺼﻪ ﺍﻟﺫﺍﺘﻴﺔ ﺫﻫﺒﻭﺍ‬ ‫ﻋﻠﻰ ﺃﻨﻬﻡ ﺃﻤﺎﻡ ﺼﻨﻑ ﻤﻌﺩﻭﻡ ﺃﺼ ﹰ‬

‫ﻴﺘﻭﺴﻠﻭﻥ ﺒﺎﻟﻠﻴﺱ ﺤﺘﻰ ﻴﺜﺒﺘﻭﺍ ﻟﻪ ﺨﺼﺎﺌﺹ ﻤﻌﻴﻨﺔ ﻋﻥ ﻁﺭﻴﻕ ﻨﻔﻲ ﻤﻘﺎﺒﻠﻬﺎ‪ ،‬ﻭﻫﻭ ﻤﺫﻫﺏ‬

‫ﻻ ﻓﻲ ﺍﻟﻨﻅﺭﻴﺎﺕ ﻭﺍﻟﺼﻭﺭﻴﺎﺕ ﺒﻤﺎ ﻴﺅﺩﻴﻪ ﻫﻨﺎﻙ ﻤﻥ ﺇﺤﺩﺍﺙ ﻨﻭﻉ‬ ‫ﻓﻲ ﺍﻟﺤﺩ ﻭﺇﻥ ﻜﺎﻥ ﻤﻘﺒﻭ ﹰ‬ ‫)‪(1‬‬

‫ﺍﻟﺘﺤﺼﻴل ﻤﻥ ﺍﻟﻤﺤﺼﻭل‪.223/1:‬‬

‫ﺍﻟﻤﺠــــﺎﺯ ﻤﻥ ﻤﻨﻅـﻭﺭ ﺠﺩﻴﺩ‬

‫ﺩ‪ .‬ﺍﻟﻤﺼﻁﻔﻰ ﺘﺎﺝ ﺍﻟﺩﻴﻥ‬

‫ﻤﻥ ﺍﻟﺘﺼﻭﺭ ﻴﺼﻴﺭ ﺒﻪ ﺇﺩﺭﺍﻙ ﺍﻟﻤﻭﻀﻭﻉ ﻤﻤﻜﻨﹰﺎ‪ ،‬ﻓﺈﻨﻪ ﻓﻲ ﺍﻟﻠﻐﻭﻴﺎﺕ ﻏﻴﺭ ﻤﻘﻨﻊ ﻭﻻ‬

‫ﻤﻘﺒﻭل‪ .‬ﻭﻟﻘﺩ ﺘﻭﺴل ﻋﻠﻤﺎﺅﻨﺎ ﺒﻬﺫﺍ ﺍﻟﻤﻬﻴﻊ ﻓﻲ ﺍﻟﺤﺩ‪ ،‬ﺤﻴﻥ ﺍﻨﺒﺭﻭﺍ ﻟﺘﻌﺭﻴﻑ ﺼﻔﺎﺕ ﺍﻟﺨﺎﻟﻕ‬ ‫ﻋﺯ ﻭﻋﻼ ﻓﻘﺎﻟﻭﺍ‪ " :‬ﻟﻴﺱ ﺒﺠﺴﻡ‪ ،‬ﻭﻟﻴﺱ ﻓﻲ ﺯﻤﺎﻥ‪ ،"...‬ﺃﻱ ﺃﻨﻬﻡ ﻟﻤﺎ ﻋﺠﺯﻭﺍ ﻋﻥ‬

‫ﺍﻹﺩﺭﺍﻙ ﺍﻟﺤﻘﻴﻘﻲ ﻟﻠﺼﻔﺎﺕ ﺍﻹﻟﻬﻴﺔ‪ ،‬ﺍﻜﺘﻔﻭﺍ ﺒﺘﻌﺭﻴﻔﻬﺎ ﺒﻤﺎ ﻻ ﻴﺠﻭﺯ ﻓﻲ ﺤﻘﻪ ﺘﻌﺎﻟﻰ‪ ،‬ﻭﻤﻊ‬

‫ﺃﻥ ﻫﺫﺍ ﺍﻟﻤﻨﻬﺞ ﻓﻲ ﺍﻟﺘﻌﺭﻴﻑ ﻴﺤﻤل ﻤﻌﺭﻓﺔ ﻤﺎ ﺒﺎﻟﺨﺎﻟﻕ ﺍﻟﻌﻅﻴﻡ ﻓﺈﻨﻪ "ﻴﻌﻠﻥ ﺃﻥ ﺍﻟﻁﺭﻴﻕ‬ ‫ﻼ ﻓﻴﺴﻘﻁ ﻓﻲ ﺍﻟﺘﻌﻁﻴل")‪.(1‬‬ ‫ﻤﺴﺩﻭﺩ ﺇﻟﻰ ﺇﺩﺭﺍﻙ ﺍﻟﺤﻘﺎﺌﻕ ﺍﻟﻐﻴﺒﻴﺔ ﺠﻤﻠﺔ ﻭﺘﻔﺼﻴ ﹰ‬

‫ﻓﺈﻥ ﻜﺎﻥ ﻫﺫﺍ ﺼﺤﻴﺤﹰﺎ ﻓﻲ ﺍﻻﺴﺘﺩﻻل ﻓﻲ ﺍﻹﻟﻬﻴﺎﺕ ﺍﻟﺘﺠﺭﻴﺩﻴﺔ‪ ،‬ﻓﻤﺎ ﻗﻭﻟﻙ ﻓﻲ‬

‫ﺍﻻﺴﺘﺩﻻل ﺒﻪ ﻓﻲ ﺍﻟﺤﺴﻴﺎﺕ ﺃﻗﺼﺩ ﺍﻷﻟﻔﺎﻅ ﺍﻟﻤﻬﻤﻠﺔ ﺍﻟﻤﻭﺠﻭﺩﺓ ﺃﻤﺎﻤﻨﺎ ﺒﻴﻥ ﺃﻁﻭﺍﺀ ﺍﻟﻤﻌﺎﺠﻡ‬

‫ﻭﺍﻟﻘﻭﺍﻤﻴﺱ ﻭﺍﻟﻤﺩﻭﻨﺎﺕ ﺍﻟﻠﻐﻭﻴﺔ‪ ،‬ﺃﻟﻴﺱ ﺤﺩﻫﺎ ﺒﺎﻟﻨﻔﻲ ﺩﻟﻴل ﻋﻠﻰ ﻜﻭﻨﻬﺎ ﻤﻌﺩﻭﻤﺔ ﻓﻲ‬

‫ﻥ ﺍﻟﺫﻱ ﻗﺎﺩﻫﻡ ﺇﻟﻰ ﻫﺫﺍ ﻫﻭ ﺃﻨﻬﻡ ﻭﺠﺩﻭﺍ ﺃﻟﻔﺎﻅ ﹰﺎ ﻜﺄﻨﻬﺎ ﻤﻥ ﻋﺩﻡ‬ ‫ﻼ؟؟ ﺇ ّ‬ ‫ﺍﻟﺘﺼﻭﺭ ﺃﺼ ﹰ‬

‫ﺍﺴﺘﻌﻤﺎﻟﻬﺎ ﺃﺼﺒﺤﺕ ﻻ ﺘﺩل ﺇﻻ ﻋﻠﻰ ﻤﻌﻨﻰ ﻭﺍﺤﺩ ﻤﻨﺒﺕ ﻋﻥ ﺍﻟﺴﻴﺎﻕ ﻓﻠﻡ ﻴﻌﺭﻓﻭﺍ ﻫل ﻫﻲ‬ ‫ﻤﻨﻘﻭﻟﺔ ﻋﻥ ﺃﺼل ﺃﻭ ﻤﻭﻀﻭﻋﺔ ﻟﺫﻟﻙ ﺍﻟﻤﻌﻨﻰ‪ ،‬ﻓﺄﺩﺨﻠﻭﻫﺎ ﻓﻲ ﻗﺴﻡ ﻁﺭﻴﻑ ﻫﻭ ﻗﺴﻡ‬

‫ﺍﻷﻟﻔﺎﻅ ﺍﻟﺘﻲ ﻟﻴﺴﺕ ﺤﻘﻴﻘﺔ ﻭﻻ ﻤﺠﺎﺯﹰﺍ‪.‬‬

‫ﻓﻬل ﻫﺫﺍ ﺘﺴﻠﻴﻡ ﻤﻨﻬﻡ ﺒﺎﻨﻬﺩﺍﻡ ﺍﻟﺜﻨﺎﺌﻴﺔ ﺍﻟﺘﺎﺭﻴﺨﻴﺔ‪ :‬ﺍﻟﺤﻘﻴﻘﺔ ﻭﺍﻟﻤﺠﺎﺯ؟؟ ﻭﻫﻲ ﺜﻨﺎﺌﻴﺔ‬

‫ﻟﻡ ﺘﻁﺭﺩ ﻟﻬﻡ ﻜل ﺍﻻﻁﺭﺍﺩ‪.‬‬

‫ﻥ ﻤﻥ ﺍﻷﻟﻔﺎﻅ ﻤﺎ ﻻ ﻴﺠﻭﺯ ﺤﻤﻠﻪ ﻻ ﻋﻠﻰ ﺍﻟﺤﻘﻴﻘﺔ ﻭﻻ‬ ‫ﻨﻘل ﺍﻟﺴﻴﻭﻁﻲ ﻓﻲ ﺍﻟﻤﺯﻫﺭ ﺃ ّ‬

‫ﻋﻠﻰ ﺍﻟﻤﺠﺎﺯ‪ ،‬ﻷﻨﻬﺎ ﻟﻡ ﺘﺴﺘﻌﻤل ﻓﻴﻤﺎ ﻭﻀﻌﺕ ﻟﻪ‪ ،‬ﻭﺜﺎﻨﻴﹰﺎ ﻷﻨﻬﺎ ﻟﻡ ﺘﻨﻘل ﻻﻨﺘﻔﺎﺀ ﺍﻟﻭﻀﻊ‬

‫ﺍﻷﻭل‪ ،‬ﺃﻭ ﻟﻐﻴﺎﺏ ﺍﻟﻌﻼﻗﺔ ﻜﻤﺎ ﻓﻲ ﺃﺴﻤﺎﺀ ﺍﻷﻋﻼﻡ)‪.(2‬‬

‫)‪(1‬‬ ‫)‪(2‬‬

‫ﺍﻟﻌﻤل ﺍﻟﺩﻴﻨﻲ ﻭﺘﺠﺩﻴﺩ ﺍﻟﻌﻘل‪.32 :‬‬ ‫ﻓﻠﺴﻔﺔ ﺍﻟﻤﺠﺎﺯ‪.29:‬‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ ‪1424 /‬ﻫـ‬

‫ﺍﻟﻭﺤﻲ ﻭﻋﻠﻭﻤـﻪ‬

‫ﻭﻴﺭﻭﻯ ﺍﻟﺴﺒﻜﻲ ﺤﻜﺎﻴﺔ ﻋﻥ ﺍﻟﺒﻴﻀﺎﻭﻱ ﺃﻥ " ﺍﻟﻤﺴﺘﻌﻤل ﻴﺨﺭﺝ ﺒﻪ ﺍﻟﻠﻔﻅ ﻗﺒل‬

‫ﺍﻻﺴﺘﻌﻤﺎل‪،‬ﻓﺈﻨﻪ ﻟﻴﺱ ﺒﺤﻘﻴﻘﺔ ﻭﻻ ﻤﺠﺎﺯ")‪ ،(1‬ﻭﻫﻭ ﺘﺼﻨﻴﻑ ﺠﻤﺎﻋﺔ ﻤﻥ ﺃﻫل ﺍﻷﺼﻭل‪،‬‬

‫ﻥ ﺸﺭﻁﻬﻤﺎ‬ ‫ﻗﺎﻟﻭﺍ‪ " :‬ﺍﻟﻠﻔﻅ ﻗﺩ ﻻ ﻴﻜﻭﻥ ﺤﻘﻴﻘﺔ ﻭ ﻻ ﻤﺠﺎﺯﹰﺍ ﻜﺎﻟﻠﻔﻅ ﻗﺒل ﺍﻻﺴﺘﻌﻤﺎل ﻷ ّ‬

‫ﺍﻻﺴﺘﻌﻤﺎل ﻭﻫﻭ ﻤﻨﺘﻑ‪ ،‬ﻭﻜﺎﻷﻋﻼﻡ ﺍﻟﻤﺘﺠﺩﺩﺓ ﺒﺎﻟﻨﺴﺒﺔ ﺇﻟﻰ ﻤﺴﻤﻴﺎﺘﻬﺎ‪ ،‬ﻓﺈﻨﻬﺎ ﺃﻴﻀﹰﺎ ﻟﻴﺴﺕ‬ ‫ﻥ ﻤﺴﺘﻌﻤﻠﻬﺎ ﻟﻡ ﻴﺴﺘﻌﻤﻠﻬﺎ ﻓﻴﻤﺎ ﻭﻀﻌﺕ ﻟﻪ‪ ،‬ﺇﻤﺎ ﻷﻨﻪ ﺍﺨﺘﺭﻋﻬﺎ ﻤﻥ ﻏﻴﺭ ﺴﺒﻕ‬ ‫ﺒﺤﻘﻴﻘﺔ‪ ،‬ﻷ ّ‬

‫ﻭﻀﻊ ﻜﻤﺭﺘﺠﻠﺔ ﺃﻭ ﻨﻘﻠﻬﺎ ﻋﻤﺎ ﻭﻀﻌﺕ ﻟﻪ ﻜﺎﻟﻤﻨﻘﻭﻟﺔ‪ ،‬ﻭﻟﻴﺴﺕ ﻤﺠﺎﺯﹰﺍ ﻷﻨﻬﺎ ﻟﻡ ﺘﻨﻘل‬

‫ﻟﻌﻼﻗﺔ‪ ،‬ﻗﺎﻟﻪ ﺼﺎﺤﺏ ﺍﻟﻤﻌﺘﻤﺩ ﻭﺍﻟﻤﺤﺼﻭل‪ ،‬ﺃﻤﺎ ﺍﻷﻋﻼﻡ ﺍﻟﻤﻭﻀﻭﻋﺔ ﺒﻭﻀﻊ ﺃﻫل ﺍﻟﻠﻐﺔ‬

‫ﻓﻬﻲ ﺤﻘﺎﺌﻕ ﻟﻐﻭﻴﺔ ﻜﺄﺴﻤﺎﺀ ﺍﻷﺠﻨﺎﺱ‪ .‬ﻭﻋﻠﻰ ﻫﺫﺍ ﻓﻼ ﻓﺭﻕ ﺒﻴﻥ ﺍﻟﻤﻨﻘﻭﻟﺔ ﻭﺍﻟﻤﺭﺘﺠﻠﺔ‬ ‫ﺨﻼﻓﹰﺎ ﻟﻠﻬﻨﺩﻱ ﺤﻴﺙ ﺨﺼﻬﺎ ﺒﺎﻟﻤﻨﻘﻭﻟﺔ ")‪.(2‬‬

‫ﻭﺇﻟﻰ ﻫﺫﺍ ﺫﻫﺏ ﺍﻟﺒﻼﻏﻴﻭﻥ ﺃﻴﻀﹰﺎ‪ ،‬ﻗﺎل ﺍﻟﺴﺒﻜﻲ ﻓﻲ ﺸﺭﺤﻪ ﻟﻜﻼﻡ ﺍﻟﻘﺯﻭﻴﻨﻲ ﺤﻭل‬

‫ﺍﻟﺤﻘﻴﻘﺔ ﻭﺃﻨﻬﺎ " ﺍﻟﻜﻠﻤﺔ ﺍﻟﻤﺴﺘﻌﻤﻠﺔ ﻓﻴﻤﺎ ﻭﻀﻌﺕ ﻓﻲ ﺍﺼﻁﻼ ﺒﻪ ﺍﻟﺘﺨﺎﻁﺏ")‪ " :(3‬ﻭﻗﻭﻟﻪ‬

‫ﺍﻟﻤﺴﺘﻌﻤﻠﺔ ﻓﺼل ﺃﺨﺭﺝ ﺍﻟﻜﻠﻤﺔ ﻗﺒل ﺍﻻﺴﺘﻌﻤﺎل‪ ،‬ﻓﺈﻨﻬﺎ ﻟﻔﻅ ﻤﻭﻀﻭﻉ ﻭﻟﻴﺱ ﺒﺤﻘﻴﻘﺔ ﻭﻻ‬ ‫ﻤﺠﺎﺯ‪ ،‬ﻭﻤﻘﺘﻀﻰ ﻫﺫﺍ ﺍﻻﺤﺘﺭﺍﺯ ﺃﻥ ﻴﻜﻭﻥ ﺍﻟﻠﻔﻅ ﻗﺒل ﺍﻻﺴﺘﻌﻤﺎل ﻭﺒﻌﺩ ﺍﻟﻭﻀﻊ ﻴﺴﻤﻰ‬

‫ﻜﻠﻤﺔ")‪.(4‬‬

‫ﻭﻴﺘﻀﺢ ﻤﻥ ﻜﻼﻤﻬﻡ ﺃﻥ ﻫﻨﺎﻙ ﻤﻘﻴﺎﺴﻴﻥ ﺒﻬﻤﺎ ﺘﻌﺭﻑ ﺍﻟﺤﻘﻴﻘﺔ ﻭﺘﻤﻴﺯ ﻋﻥ ﺍﻟﻤﺠﺎﺯ‬

‫ﻭﻋﻥ ﺍﻟﻘﺩﺭ ﺍﻟﻤﺸﺘﺭﻙ ﺒﻴﻨﻬﻤﺎ ﻤﻤﺎ ﻻ ﻴﻌﺩ ﺤﻘﻴﻘﺔ ﻭﻻ ﻤﺠﺎﺯﹰﺍ‪ ،‬ﻭﻫﺫﺍﻥ ﺍﻟﻤﻘﺎﺴﺎﻥ ﻫﻤﺎ‪:‬‬ ‫ﺍﻟ‬

‫)‪(1‬‬ ‫)‪(2‬‬ ‫)‪(3‬‬ ‫)‪(4‬‬

‫‪ :‬ﻭﻤﻌﻨﺎﻩ ﺃﻥ ﻴﻭﻀﻊ ﺍﻟﻠﻔﻅ ﺒﺈﺯﺍﺀ ﻤﻌﻨﻰ ﻤﺼﻁﻠﺢ ﻋﻠﻴﻪ ﺍﺼﻁﻼﺤﹰﺎ ﺃﻭﻟﻴﹰﺎ ﻭﻟﻴﺱ‬ ‫ﺍﺼﻁﻼﺤﹰﺎ ﻋﺭﻓﻴﹰﺎ ﺃﻭ ﺍﺼﻁﻼﺤﹰﺎ ﻤﺘﺠﺩﺩﹰﺍ "ﺍﻻﺭﺘﺠﺎل"‪.‬‬

‫ﺍﻹﺒﻬﺎﺝ‪.272/2:‬‬ ‫ﺍﻟﺒﺤﺭ ﺍﻟﻤﺤﻴﻁ‪.115/3 :‬‬ ‫ﺘﻠﺨﻴﺹ ﺍﻟﻤﻔﺘﺎ ‪.5/4:‬‬ ‫ﻋﺭﻭﺱ ﺍﻷﻓﺭﺍ ‪ 4/4:‬ﻭﺭﺍﺠﻊ ﻤﻭﺍﻫﺏ ﺍﻟﻔﺘﺎ ‪.6/4 :‬‬

‫ﺍﻟﻤﺠــــﺎﺯ ﻤﻥ ﻤﻨﻅـﻭﺭ ﺠﺩﻴﺩ‬ ‫ﺍ‬

‫ﺩ‪ .‬ﺍﻟﻤﺼﻁﻔﻰ ﺘﺎﺝ ﺍﻟﺩﻴﻥ‬

‫ﻥ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻤﺴﺘﻌﻤﻠﺔ ﻫﻲ ﺍﻟﺘﻲ ﺘﻨﺼﺭﻑ ﺇﻟﻰ ﺍﻟﺤﻘﻴﻘﺔ ﺃﻭ ﺇﻟﻰ‬ ‫ﺘ ﻤ ‪ :‬ﻭﻤﻌﻨﺎﻩ ﺃ ّ‬ ‫ﺍﻟﻤﺠﺎﺯ‪ ،‬ﻓﻼ ﻴﺩﺨل ﺍﻟﻤﻬﻤل ﻤﻥ ﺍﻷﻟﻔﺎﻅ ﻓﻲ ﻫﺫﺍ ﺍﻟﺘﻘﺴﻴﻡ‪.‬‬

‫ﻭﻟﻘﺩ ﺠﻤﻊ ﺍﺒﻥ ﺴﻴﺩﻩ ﻫﺫﻴﻥ ﺍﻟﻤﻘﻴﺎﺴﻴﻥ ﻓﻘﺎل‪" :‬ﺍﻟﺤﻘﻴﻘﺔ ﻓﻲ ﺍﻟﻠﻐﺔ ﻤﺎ ﺃﻗﺭ ﻓﻲ‬

‫ﺍﻻﺴﺘﻌﻤﺎل ﻋﻠﻰ ﻭﻀﻌﻪ‪ ،‬ﻭﺍﻟﻤﺠﺎﺯ ﻤﺎ ﻜﺎﻥ ﺒﺨﻼﻑ ﺫﻟﻙ")‪.(1‬‬

‫ﻥ ﺍﻻﺴﺘﻌﻤﺎل ﻭﺍﻟﻭﻀﻊ ﻫﻤﺎ ﺍﻟﺤﻜﻤﺎﻥ ﻓﻴﻤﺎ ﻴﻨﺼﺭﻑ‬ ‫ﻭﻟﻘﺩ ﺘﺒﻴﻥ ﻟﻨﺎ ﻤﻥ ﻜﻼﻤﻬﻡ ﺃ ّ‬

‫ﻥ ﺍﻟﻭﻀﻊ ﺍﻟﻠﻐﻭﻱ ﺃﻤﺭ ﻤﺨﺘﻠﻑ ﻓﻴﻪ ﻷﻨﻪ‬ ‫ﻟﻠﺤﻘﻴﻘﺔ ﺃﻭ ﻟﻠﻤﺠﺎﺯ ﻤﻥ ﺍﻷﻟﻔﺎﻅ‪ ،‬ﻭﻷﻨﻨﺎ ﺃﺜﺒﺘﻨﺎ ﺃ ّ‬

‫ﻤﺒﻨﻲ ﻋﻠﻰ ﺍﻹﻤﻜﺎﻥ ﺍﻟﻌﻘﻠﻲ‪ ،‬ﻓﺒﻘﻰ ﺇﺫﻥ ﻤﻘﻴﺎﺱ ﻻ ﻴﺘﻁﺭﻕ ﺇﻟﻴﻪ ﺸﻙ ﻭﻻ ﻴﺘﺴﺭﺏ ﺇﻟﻴﻪ‬

‫ﺍﻟﺨﻼﻑ ﺒﻴﻥ ﻤﺅﻴﺩﻱ ﺍﻟﻤﺠﺎﺯ ﻭﻤﻌﺎﺭﻀﻴﻪ‪ ،‬ﺫﻟﻙ ﺍﻟﻤﻘﻴﺎﺱ ﻫﻭ ﺍﻻﺴﺘﻌﻤﺎل‪.‬‬

‫ﻥ ﺍﻟﻠﻔﻅ ﻗﺒل ﺍﺴﺘﻌﻤﺎﻟﻪ ﻻ ﻴﻜﻭﻥ‬ ‫ﻭﻟﻘﺩ ﺃﺸﺎﺭ ﺍﺒﻥ ﺘﻴﻤﻴﺔ ﺇﻟﻰ ﻓﺴﺎﺩ ﺭﺃﻱ ﻤﻥ ﻗﺎل ﺃ ّ‬

‫ﺤﻘﻴﻘﺔ ﻭﻻ ﻤﺠﺎﺯﹰﺍ ﻷﻥ ﺍﻹﻤﺎﻡ ﻻ ﻴﺘﺼﻭﺭ – ﻭﺤﻕ ﻟﻪ ﺫﻟﻙ – ﺍﻟﻠﻔﻅ ﺒﻤﻌﺯل ﻋﻥ‬

‫ﻼ‪ ،‬ﻭﺍﻋﺘﺒﺭ ﺍﻟﻤﻁﻌﻨﻲ ﻤﺫﻫﺏ ﺍﺒﻥ ﺘﻴﻤﻴﺔ ﻫﻨﺎ ﺼﺤﻴﺤﹰﺎ ﻭﺫﻫﺏ ﻴﻭﻓﻕ ﺒﻴﻥ‬ ‫ﺍﻻﺴﺘﻌﻤﺎل ﺃﺼ ﹰ‬ ‫ﻥ ﺃﻟﻔﺎﻅﹰﺎ ﻤﻭﺠﻭﺩﺓ ﻓﻲ ﺍﻟﻤﻌﺠﻡ ﻤﻨﺒﺜﺔ ﻋﻥ ﺍﻻﺴﺘﻌﻤﺎل ﻜﺄﺴﻤﺎﺀ‬ ‫ﺁﺭﺍﺀ ﺍﻟﻌﻠﻤﺎﺀ ﺒﺩﻋﻭﻯ ﺃ ّ‬

‫ﺍﻟﺠﻤل ﺍﻟﻜﺜﻴﺭﺓ ﻏﻴﺭ ﺍﻟﻤﺴﺘﻌﻤﻠﺔ)‪.(2‬‬

‫ﻼ ـ ﻟﻴﺴﺕ‬ ‫ﻥ ﻫﺫﻩ ﺍﻷﻟﻔﺎﻅ ﺍﻟﻤﻬﻤﻠﺔ ـ ﺇﻥ ﻜﺎﻥ ﺜﻤﺔ ﻟﻔﻅ ﻤﻬﻤل ﺃﺼ ﹰ‬ ‫ﻭﺍﻟﻘﻭل ﺒﺄ ّ‬

‫ﺤﻘﻴﻘﺔ ﻭﻟﻴﺴﺕ ﻤﺠﺎﺯﹰﺍ ﺘﺤﻜﻡ ﻋﻠﻰ ﺍﻟﻠﻐﺔ ﻭﺠﻌل ﻟﻠﻤﺠﺎﺯ ﻭﻜﺄﻨﻪ ﻗﺩﺭ ﻤﺴﻠﻁ ﻋﻠﻰ ﺍﻷﻟﻔﺎﻅ‪،‬‬

‫ﻼ ﻭﺍﻻﺴﺘﻌﻤﺎل ﻫﻭ ﻤﺎ ﻴﻌﻁﻴﻬﺎ‬ ‫ﻥ ﻫﺫﻩ ﺍﻷﻟﻔﺎﻅ ﻤﺠﺭﺩﺓ ﻋﻥ ﺍﻟﺩﻻﻟﺔ ﺃﺼ ﹰ‬ ‫ﻭﺍﻟﺤﺎﺼل ﺃ ّ‬

‫ﻥ ﺍﻟﻭﻀﻊ ﻋﺎﺠﺯ ﻋﻥ‬ ‫ﻥ ﺍﻟﻭﻀﻊ ﺍﻷﺼﻠﻲ ﻋﻥ ﺍﻟﺩﻻﻟﺔ ﺒﻤﻌﺯل‪ ،‬ﺃﻱ ﺃ ّ‬ ‫ﻤﻌﻨﺎﻫﺎ‪ ،‬ﻓﺘﺒﻴﻥ ﺃ ّ‬

‫ﻥ ﺍﻷﻟﻔﺎﻅ ﺇﺫﺍ‬ ‫ﺘﻔﺠﻴﺭ ﺍﻟﻁﺎﻗﺔ ﺍﻟﺩﻻﻟﻴﺔ ﻓﻲ ﺍﻷﻟﻔﺎﻅ‪ ،‬ﻭﻫﻭ ﻤﺎ ﻴﻘﻭﻡ ﺒﻪ ﺍﻻﺴﺘﻌﻤﺎل‪ .‬ﻭﺍﻟﺤﺎل ﺃ ّ‬

‫ﻭﺭﺩﺕ ﻓﻲ ﺍﻟﻤﻌﺠﻡ ﺩﺍﻟﺔ ﻋﻠﻰ ﺸﻲﺀ ﻓﻬﻲ ﺩﺍﻟﺔ ﻋﻠﻴﻪ ﺒﺎﻻﺴﺘﻌﻤﺎل ﻭﻻ ﻴﺘﺼﻭﺭ ‪ -‬ﺤﺘﻰ‬ ‫)‪(1‬‬ ‫)‪(2‬‬

‫ﺍﻟﻤﺤﻜﻡ‪ ،‬ﻨﻘﻼ ﻋﻥ‪ :‬ﻓﻠﺴﻔﺔ ﺍﻟﻤﺠﺎﺯ‪.16:‬‬ ‫ﺍﻟﻤﺠﺎﺯ ﻓﻲ ﺍﻟﻠﻐﺔ ﻭﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﺒﻴﻥ ﺍﻹﺠﺎﺯﺓ ﻭﺍﻟﻤﻨﻊ‪.744/2 :‬‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ ‪1424 /‬ﻫـ‬

‫ﺍﻟﻭﺤﻲ ﻭﻋﻠﻭﻤـﻪ‬

‫ﻋﻨﺩ ﺍﻟﻘﺎﺌﻠﻴﻥ ﺒﺎﻟﻭﻀﻊ ‪ -‬ﺃﻥ ﺘﻭﻀﻊ ﺍﻷﻟﻔﺎﻅ ﺒﺈﺯﺍﺀ ﻤﻌﺎﻨﻲ ﺩﻭﻥ ﻗﺼﺩ ﻤﻨﻬﻡ ﻻﺴﺘﻌﻤﺎﻟﻬﺎ‬

‫ﻥ ﻫﺫﻩ ﺍﻷﻟﻔﺎﻅ ﻗﺩ ﺍﺴﺘﻌﻤﻠﺕ ﻓﻌﻼ ﻓﻘﺩ ﺃﺜﺒﺘﻭﻫﺎ ﻓﻲ ﺍﻟﻤﻌﺠﻡ ﺩﺍﻟﺔ ﻋﻠﻰ ﻤﻌﻨﻰ‪ ،‬ﻭﻻ‬ ‫ﻓﻴﻬﺎ‪ ،‬ﻭﻷ ّ‬ ‫ﻴﻨﺯﻉ ﻋﻨﻬﺎ ﺩﻻﻟﺘﻬﺎ ﺍﻷﺼﻠﻴﺔ "ﺍﻟﺤﻘﻴﻘﻴﺔ ﺒﺎﺼﻁﻼﺤﻬﻡ" ﻭ ﻻ ﺩﻻﻟﺘﻬﺎ ﺍﻟﻔﺭﻋﻴﺔ ﺤﻘﻴﻘﺔ ﻤﻠﻐﻴﺔ‬

‫ﺃﻭ ﻤﺠﺎﺯ ﻤﻌﺩﻭﻡ‪ .‬ﻓﺎﻷﻟﻔﺎﻅ ﻻ ﺘﺩل ﻋﻠﻰ ﻏﻴﺭ ﻤﻌﺎﻨﻴﻬﺎ ﺍﻷﺼﻠﻴﺔ ﺴﻭﻯ ﺒﻭﺍﺴﻁﺔ ﻋﻭﺍﻤل‬ ‫ﺍﻟﺴﻴﺎﻕ ﻭﺍﻟﺘﺭﻜﻴﺏ‪ ،‬ﻭﻟﻴﺴﺕ ﺍﻟﻠﻐﺔ ﺍﻟﻤﺠﺭﺩﺓ ﻟﻭﺤﺩﻫﺎ‪.‬‬

‫ﻥ ﻫﺫﺍ ﺍﻟﻘﺴﻡ ﺍﻟﺜﺎﻟﺙ ﻤﻥ ﺃﻗﺴﺎﻡ ﺍﻟﺩﻻﻟﺔ‪ ،‬ﺃﻗﺼﺩ ﺍﻟﺫﻱ ﻟﻴﺱ ﺤﻘﻴﻘﺔ ﻭﻻ ﻤﺠﺎﺯﹰﺍ ﻗﺩ‬ ‫ﺇّ‬

‫ﺃﺘﻰ ﻋﻠﻰ ﻗﺎﻋﺩﺓ ﺃﺴﺴﻭﻫﺎ ﻓﻲ ﺒﻴﺎﻨﻬﻡ ﻟﻠﻌﻼﻗﺔ ﺍﻟﻠﺯﻭﻤﻴﺔ ﺒﻴﻥ ﺍﻟﺤﻘﻴﻘﺔ ﻭﺍﻟﻤﺠﺎﺯ‪ ،‬ﻓﻘﺎﻟﻭﺍ ﺇﻥ‬ ‫ﺍﻟﺤﻘﻴﻘﺔ ﺒﻤﺜﺎﺒﺔ ﺍﻷﺼل ﻟﻠﻤﺠﺎﺯ‪ ،‬ﻭﻟﺫﻟﻙ ﻓﻠﻜل ﻤﺠﺎﺯ ﺤﻘﻴﻘﺔ ﻭﻟﻴﺱ ﻟﻜل ﺤﻘﻴﻘﺔ ﻤﺠﺎﺯ‪،‬‬ ‫ﻭﺩﻟﻴﻠﻬﻡ ﻓﻲ ﺫﻟﻙ ﺩﻟﻴل ﻋﻘﻠﻲ ﻤﺒﻨﻲ ﻋﻠﻰ ﻤﻘﺩﻤﺔ ﻤﻨﻁﻘﻴﺔ ﺘﻌﺒﺭ ﻋﻥ ﻨﻔﺴﻬﺎ ﻜﺎﻵﺘﻲ‪:‬‬ ‫ﻡ‪ 1‬ﻟﻜل ﻓﺭﻉ ﻻ ﺒﺩ ﻤﻥ ﺃﺼل‬ ‫ﻡ‪ 2‬ﺍﻟﻤﺠﺎﺯ ﻓﺭﻉ ﻭﺍﻟﺤﻘﻴﻘﺔ ﺃﺼل‬ ‫ﻥ ‪ -‬ﻟﻜل ﻤﺠﺎﺯ ﺤﻘﻴﻘﺔ‬

‫)‪(1‬‬

‫ﻭﻨﺤﻥ ﻻ ﻨﺭﻴﺩ ﺃﻥ ﻨﺠﺎﺩﻟﻬﻡ ﻓﻲ ﺍﻟﻤﻘﺩﻤﺔ ﺍﻟﺜﺎﻨﻴﺔ‪ ،‬ﻷﻨﻬﺎ ﻻ ﺘﻠﺯﻤﻨﺎ ﻓﻲ ﺸﻲﺀ‪ ،‬ﻭﺇﻨﻤﺎ‬

‫ﺴﻨﺒﻴﻥ ﻋﺩﻡ ﺍﻁﺭﺍﺩ ﻗﺎﻋﺩﺓ ﺃﻥ ﻟﻜل ﻤﺠﺎﺯ ﺤﻘﻴﻘﺔ‪ ،‬ﻤﻤﺎ ﻴﺅﻜﺩ ﻤﺎ ﺫﻫﺒﻨﺎ ﺇﻟﻴﻪ ﻤﻥ ﺃﻥ ﺴﻼﻤﺔ‬

‫ﺍﻟﺒﻨﺎﺀ ﺍﻟﻤﻨﻁﻘﻲ ﻓﻲ ﺍﻻﺴﺘﺩﻻل ﻓﻲ ﺍﻟﻠﻐﻭﻴﺎﺕ ﻻ ﻴﻔﻴﺩ ﺍﺴﺘﻠﺯﺍﻤﺎ ﺼﺤﺔ ﺍﻟﻨﺘﺎﺌﺞ ﻭﺴﻼﻤﺔ‬ ‫ﺍﻟﺨﻼﺼﺎﺕ‪.‬‬

‫ﻓﻘﺩ ﺫﻫﺏ ﺍﻵﻤﺩﻱ‬

‫)‪(1‬‬

‫ﻭﺍﺒﻥ ﺍﻟﺤﺎﺠﺏ‬

‫)‪(2‬‬

‫ﺇﻟﻰ ﻤﻨﻊ ﺍﻁﺭﺍﺩ ﺍﻟﻘﺎﻋﺩﺓ‪ ،‬ﻭﺍﺨﺘﺎﺭﻩ‬

‫ﻥ ﺍﻟﻤﺠﺎﺯ ﻭﺇﻥ ﻜﺎﻥ‬ ‫ﺍﻟﺒﻴﻀﺎﻭﻱ‪ ،‬ﻭﻗﺎل ﻋﻨﻪ ﺍﺒﻥ ﺍﻟﺴﺎﻋﺎﺘﻲ ﻫﻭ ﻤﺫﻫﺏ ﺍﻟﻤﺤﻘﻘﻴﻥ " ﻷ ّ‬ ‫)‪ (1‬ﻭﺇﻟﻰ ﻫﺫﺍ ﺫﻫﺏ ﺼﺎﺤﺏ ﺍﻟﻠﻤﻊ ﻭﺃﺒﻭ ﺒﻜﺭ ﺍﻟﺒﺎﻗﻼﻨﻲ ﻭﺍﺒﻥ ﻓﻭﺭﻙ ﻭﺍﺒﻥ ﺒﺭﻫﺎﻥ ﻭﺍﻟﻘﺎﻀﻲ ﻋﺒﺩ ﺍﻟﺠﺒﺎﺭ ﻭﺃﺒﻭ‬ ‫ﺍﻟﺤﺴﻴﻥ ﺍﻟﺒﺼﺭﻱ ﻤﻥ ﺍﻟﻤﻌﺘﺯﻟﺔ ﻭﺍﻹﻤﺎﻡ ﻓﺨﺭ ﺍﻟﺩﻴﻥ ﺍﻟﺭﺍﺯﻱ‪ ،‬ﺭﺍﺠﻊ‪ :‬ﺍﻟﺒﺤﺭ ﺍﻟﻤﺤﻴﻁ‪.103/3 :‬‬

‫ﺍﻟﻤﺠــــﺎﺯ ﻤﻥ ﻤﻨﻅـﻭﺭ ﺠﺩﻴﺩ‬

‫ﺩ‪ .‬ﺍﻟﻤﺼﻁﻔﻰ ﺘﺎﺝ ﺍﻟﺩﻴﻥ‬

‫ﻼ ﻓﻲ ﻏﻴﺭ ﻤﺎ ﻭﻀﻊ ﻟﻪ ﻓﻔﺎﺌﺩﺓ ﺍﻟﻭﻀﻊ ﺍﻟﺘﻬﻴﺅ ﻟﻼﺴﺘﻌﻤﺎل‪ ،‬ﻭﻷﻥ ﺍﻟﻠﻔﻅ ﺒﻌﺩ‬ ‫ﻤﺴﺘﻌﻤ ﹰ‬ ‫ﻭﻀﻌﻪ ﻭﻗﺒل ﺍﺴﺘﻌﻤﺎﻟﻪ ﻻ ﺤﻘﻴﻘﺔ ﻭﻻ ﻤﺠﺎﺯ ﻓﻴﺠﻭﺯ ﺃﻥ ﻴﺴﻤﻰ ﺒﻪ ﺤﻴﻨﺌﺫ ﻏﻴﺭﻩ ﻟﻌﻼﻗﺔ‬ ‫ﺒﻴﻨﻬﻤﺎ ﻓﻴﻜﻭﻥ ﻤﺠﺎﺯﹰﺍ ﻻ ﺤﻘﻴﻘﺔ ﻟﻪ"‬

‫)‪(3‬‬

‫ﻥ ﻫﻨﺎﻙ ﻤﺠﺎﺯﺍﺕ ﺒﻼ ﺤﻘﻴﻘﺔ‪.‬‬ ‫ﺃﻱ ﺃ ّ‬

‫ﻥ ﺍﻟﻤﺠﺎﺯ ﻴﻔﺘﻘﺭ ﺇﻟﻰ ﺴﺒﻕ ﻭﻀﻊ ﺃﻭل‪ ،‬ﻻ ﺇﻟﻰ‬ ‫ﻥ ﺍﻟﺤﻕ " ﺃ ّ‬ ‫ﻭﺫﻫﺏ ﺁﺨﺭﻭﻥ ﺇﻟﻰ ﺃ ّ‬

‫ﻥ ﺍﻟﻤﺠﺎﺯ ﻴﺴﺘﻠﺯﻡ ﺍﻟﻠﻔﻅ ﺍﻟﻤﻭﻀﻭﻉ ﺒﺈﺯﺍﺀ‬ ‫ﺴﺒﻕ ﺤﻘﻴﻘﺔ‪ ،‬ﻭﻜﺫﺍ ﻗﺎل ﺍﻷﺼﻔﻬﺎﻨﻲ‪ :‬ﺍﻟﺤﻕ ﺃ ّ‬

‫ﻤﻌﻨﻰ ﻤﻥ ﺍﻟﻤﻌﺎﻨﻲ ﻭﺍﻟﺤﻘﻴﻘﺔ ﻟﻴﺴﺕ ﺍﻟﻠﻔﻅ ﺍﻟﻤﻭﻀﻭﻉ ﺒل ﺍﻟﻤﺴﺘﻌﻤل ﻓﻴﻤﺎ ﻭﻀﻊ ﻟﻪ‬

‫ﺍﻟﻠﻔـﻅ"‬

‫)‪(4‬‬

‫ﻭﻫﺫﺍ ﺒ ﱢﻴﻥ ﺍﻟﻔﺴﺎﺩ ﺇﺫ ﻴﺅﺩﻱ ﺇﻟﻰ ﺍﻟﻘﻭل ﺒﻭﻗﻭﻉ ﺍﻟﻭﻀﻊ ﺩﻭﻥ ﻗﺼﺩ ﻟﻼﺴﺘﻌﻤﺎل‬

‫ﻭﻫﺫﺍ ﺭﺠﻡ ﺒﺎﻟﻐﻴﺏ ﻟﻴﺱ ﺒﻌﺩﻩ ﻤﺭﻤﻰ‪ ،‬ﺇﺫ ﺃﻥ ﺍﻷﻟﻔﺎﻅ ﻻ ﺘﺩل ﺇﻻ ﺒﺎﻻﺴﺘﻌﻤﺎل)‪.(5‬‬

‫ﻥ ﻤﺫﻫﺏ ﺍﺒﻥ ﺘﻴﻤﻴﺔ ﻓﻲ ﺭﺒﻁ ﺍﻟﺩﻻﻻﺕ ﺒﺎﻻﺴﺘﻌﻤﺎل ﺃﺴﻠﻡ ﻭﺃﺩﻋﻰ ﺇﻟﻰ‬ ‫ﻭﻫﻨﺎ ﻴﺒﺩﻭ ﺃ ّ‬

‫ﺍﻟﻘﺒﻭل ﻤﻥ ﺭﺒﻁ ﺩﻻﻻﺕ ﺍﻟﻠﻐﺔ ﺒﺎﻟﻭﻀﻊ‪ ،‬ﻭﻴﺅﻴﺩ ﻫﺫﺍ ﻤﺎ ﺫﻫﺏ ﺇﻟﻴﻪ ﺍﻟﻌﻠﻭﻱ ﺤﻴﻥ ﻗﺎل‪":‬‬ ‫ﻥ ﻤﺴﺘﻨﺩ ﺍﻟﺤﻘﻴﻘﺔ ﻭﺍﻟﻤﺠﺎﺯ ﺇﻨﻤﺎ ﻫﻭ ﺍﻟﻠﻐﺔ ﻻ ﻏﻴﺭ‪ ،‬ﻓﺈﺫﺍ ﻜﺎﻥ ﻻ ﻤﺴﺘﻨﺩ ﻟﻬﻤﺎ‬ ‫ﻭﺍﻋﻠﻡ ﺃ ّ‬

‫)‪ (1‬ﺍﻵﻤﺩﻱ‪ ،‬ﻫﻭ‪ :‬ﻋﻠﻲ ﺒﻥ ﺃﺒﻲ ﻋﻠﻲ ﺒﻥ ﻤﺤﻤﺩ ﺒﻥ ﺴﺎﻟﻡ ﺍﻟﺘﻐﻠﺒﻲ‪ ،‬ﺃﺒﻭ ﺍﻟﺤﺴﻥ‪ ،‬ﺴﻴﻑ ﺍﻟﺩﻴﻥ ﺍﻵﻤـﺩﻱ‪،‬‬ ‫ﺍﻟﻔﻘﻴﻪ ﺍﻷﺼﻭﻟﻲ ﺍﻟﻤﺘﻜﻠﻡ‪ ،‬ﻗﺎل ﻋﻨﻪ ﺴﺒﻁ ﺍﺒﻥ ﺍﻟﺠﻭﺯﻱ‪" :‬ﻟﻡ ﻴﻜﻥ ﻓﻲ ﺯﻤﺎﻨﻪ ﻤـﻥ ﻴﺠﺎﺭﻴـﻪ ﻓـﻲ‬ ‫ﺍﻷﺼﻠﻴﻥ ﻭﻋﻠﻡ ﺍﻟﻜﻼﻡ"‪ ،‬ﻤﻥ ﺃﺸﻬﺭ ﻜﺘﺒﻪ ﻓﻲ ﺍﻷﺼﻭل‪ ،‬ﺍﻹﺤﻜﺎﻡ‪ ،‬ﺘﻭﻓﻲ ﺴﻨﺔ ‪631‬ﻫـ‪.‬‬ ‫ﺍﻨﻅﺭ‪ :‬ﻁﺒﻘﺎﺕ ﺍﻟﺸﺎﻓﻌﻴﺔ ﻟﻠﺴﺒﻜﻲ‪ ،‬ﺝ‪ ،8‬ﺹ‪ ،306‬ﺸﺫﺭﺍﺕ ﺍﻟﺫﻫﺏ‪ ،‬ﺝ‪ ،5‬ﺹ‪.144‬‬ ‫)‪(2‬‬

‫)‪(3‬‬ ‫)‪(4‬‬ ‫)‪(5‬‬

‫ﺍﺒﻥ ﺍﻟﺤﺎﺠﺏ ﻫﻭ ﻋﺜﻤﺎﻥ ﺒﻥ ﻋﻤﺭ ﺒﻥ ﺃﺒﻲ ﺒﻜﺭ‪ ،‬ﺃﺒﻭ ﻋﻤﺭ‪ ،‬ﺠﻤﺎل ﺍﻟﺩﻴﻥ‪ ،‬ﺍﻟﻔﻘﻴﻪ ﺍﻟﻤﺎﻟﻜﻲ‪ ،‬ﺍﻟﻤﻌﺭﻭﻑ‬ ‫ﺒﺎﺒﻥ ﺍﻟﺠﺎﺠﺏ‪ ،‬ﻗﺎل ﻋﻨﻪ ﺃﺒﻭ ﺸﺎﻤﺔ‪" :‬ﻜﺎﻥ ﺭﻜﻨﹰﺎ ﻤﻥ ﺃﺭﻜﺎﻥ ﺍﻟﺩﻴﻥ ﻓﻲ ﺍﻟﻌﻠﻡ ﻭﺍﻟﻌﻤل‪ ،‬ﺒﺎﺭﻋـﹰﺎ ﻓـﻲ‬ ‫ﺍﻟﻌﻠﻭﻡ ﺍﻷﺼﻭﻟﻴﺔ‪ ،‬ﻭﺘﺤﻘﻴﻕ ﻋﻠﻭﻡ ﺍﻟﻌﺭﺒﻴﺔ‪ ،‬ﻭﻤﺫﻫﺏ ﻤﺎﻟﻙ ﺒﻥ ﺃﻨﺱ"‪ ،‬ﻤﻥ ﻤﺅﻟﻔﺎﺘﻪ‪) :‬ﺍﻟﻤﺨﺘﺼﺭ( ﻓﻲ‬ ‫ﺃﺼﻭل ﺍﻟﻔﻘﻪ‪ ،‬ﻭ)ﺍﻟﻜﺎﻓﻴﺔ( ﻓﻲ ﺍﻟﻨﺤﻭ‪ ،‬ﻭ )ﺍﻟﺸﺎﻓﻴﺔ( ﻓﻲ ﺍﻟﺼﺭﻑ‪ ،‬ﺘﻭﻓﻲ ﺴﻨﺔ ‪.646‬‬ ‫ﺍﻨﻅﺭ‪ :‬ﺍﻟﺩﻴﺒﺎﺝ ﺍﻟﻤﺫﻫﺏ ﺝ‪ ،2‬ﺹ‪ ،86‬ﺸﺫﺭﺍﺕ ﺍﻟﺫﻫﺏ ﺝ‪ ،5‬ﺹ‪.234‬‬ ‫ﺍﻟﺒﺤﺭ ﺍﻟﻤﺤﻴﻁ‪.103/3 :‬‬ ‫ﻨﻔﺴﻪ‪.103/3:‬‬ ‫ﻨﻔﺴﻪ‪.103/3:‬‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ ‪1424 /‬ﻫـ‬

‫ﺍﻟﻭﺤﻲ ﻭﻋﻠﻭﻤـﻪ‬

‫ﺴﻭﺍﻫﺎ‪ ،‬ﻓﻴﺠﺏ ﺃﻥ ﺘﻜﻭﻥ ﺍﻟﺘﻔﺭﻗﺔ ﺒﻴﻨﻬﻤﺎ ﻤﺘﻠﻘﺎﺓ ﻤﻥ ﺠﻬﺔ ﺃﻫل ﺍﻟﻠﻐﺔ ﻓﻲ ﺍﻻﺴﺘﻌﻤﺎل"‬

‫)‪(1‬‬

‫ﻥ ﺍﻟﺤﻘﺎﺌﻕ ﻭﺍﻟﻤﺠﺎﺯﺍﺕ ﻟﻭ ﻜﺎﻨﺕ ﻤﻌﻘﻭﻻﺕ ﺼﺭﻓﺔ ﻟﺼﺢ ﺃﻥ‬ ‫ﻭﻫﺫﺍ ﺼﺤﻴﺢ ﻤﻥ ﺠﻬﺔ ﺃ ّ‬

‫ﻴﻌﺭﻑ ﻤﺘﻜﻠﻡ ﻟﻐﺔ ﺃﺠﻨﺒﻴﺔ ﻜل ﺍﻟﻤﺠﺎﺯﺍﺕ ﺍﻟﻌﺭﺒﻴﺔ‪ ،‬ﻭﻟﺼﺢ ﺃﻥ ﻴﻁﺒﻕ ﻤﺠﺎﺯﺍﺕ ﻟﻐﺘﻪ ﻋﻠﻰ‬ ‫ﻤﺠﺎﺯﺍﺕ ﺍﻟﻌﺭﺒﻴﺔ ﻭﻫﺫﺍ ﻁﺒﻌ ﹰﺎ ﻏﻴﺭ ﻤﻤﻜﻥ ﻋﻠﻰ ﺠﻬﺔ ﺍﻻﺴﺘﻠﺯﺍﻡ‪.‬‬

‫ﻭﻗﻭﻟﻨﺎ ﻋﻠﻰ ﺠﻬﺔ ﺍﻻﺴﺘﻠﺯﺍﻡ ﺘﺤﻭﻁ ﻤﻥ ﺍﻋﺘﺒﺎﺭ ﻜل ﺃﺼﻨﺎﻑ ﺍﻟﻤﺠﺎﺯﺍﺕ ﻤﻨﻘﻭﻟﺔ‬

‫ﻥ ﺍﻟﺘﺭﺍﻜﻴﺏ ﺍﻟﻠﻐﻭﻴﺔ ﻻ ﻭﺠﻪ ﻟﻠﺘﺼﺭﻑ ﻓﻴﻬﺎ ﺇﺫ ﻫﻲ‬ ‫ﻋﻥ ﺃﻫل ﺍﻟﻠﻐﺔ ﻭﺇﻻ ﺼﺢ ﻗﻭﻟﻬﻡ ﺃ ّ‬

‫ﻥ ﺍﻟﻨﺴﻕ ﺍﻟﻨﺤﻭﻱ ﻤﻨﻘﻭل ﻋﻨﻬﻡ ﺒﺨﻼﻑ‬ ‫ﻤﻨﻘﻭﻟﺔ ﻋﻥ ﺃﺼﺤﺎﺏ ﺍﻟﻠﺴﺎﻥ‪ ،‬ﻭﺍﻟﻅﺎﻫﺭ ﺃ ّ‬

‫ﺍﻟﺘﺭﻜﻴﺏ ﺍﻷﺴﻠﻭﺒﻲ ﻟﻤﺎ ﻟﻠﺫﺍﺕ ﺍﻟﻤﺘﻜﻠﻤﺔ ﻤﻥ ﺃﺜﺭ ﻓﻲ ﺇﻨﺸﺎﺌﻪ ﻭﺒﻨﺎﺌﻪ‪.‬‬

‫ﻥ ﺍﻻﺴﺘﻨﺎﺩ ﺇﻟﻰ ﺍﻟﺘﻘﺴﻴﻡ ﺍﻟﺫﻱ ﺍﻗﺘﺭﺤﻪ ﺍﻟﺸﻴ ﻋﺒﺩ ﺍﻟﻘﺎﻫﺭ ﺍﻟﺠﺭﺠﺎﻨﻲ ﺒﻴﻥ ﺍﻟﻤﻌﻨﻰ‬ ‫ﺇّ‬

‫ﻭﺼﻭﺭﺓ ﺍﻟﻤﻌﻨﻰ ﻴﻔﻴﺩ ﻓﻲ ﺤل ﻤﺸﻜل ﺍﻟﺼﻠﺔ ﺍﻟﻤﻔﺘﺭﻀﺔ ﺒﻴﻥ ﺍﻟﺤﻘﻴﻘﺔ ﻭﺍﻟﻤﺠﺎﺯ ﻤﻥ ﺠﻬﺔ‬ ‫ﻭﺘﻘﺎﻟﻴﺩ ﺍﻟﻌﺭﺏ ﻓﻲ ﺍﻟﻜﻼﻡ ﻤﻥ ﺠﻬﺔ ﺃﺨﺭﻯ‪.‬‬

‫ﻓﺼﻭﺭﺓ ﺍﻟﻤﻌﻨﻰ ﻫﻲ ﺍﻟﻨﺴﻕ ﺍﻷﺴﻠﻭﺒﻲ ﻟﻠﻤﻌﻨﻰ ﺴﻭﺍﺀ ﻜﺎﻥ ﺤﻘﻴﻘﻴﺎ ﺃﻡ ﻤﺠﺎﺯﻴﹰﺎ‪ ،‬ﻭﻫﺫﺍ‬ ‫ﺍﻟﻨﺴﻕ ﻤﺘﺤﻘﻕ ﻋﻠﻰ ﻨﺤﻭ ﻴﺴﻤﺢ ﺒﻪ ﻗﺎﻨﻭﻥ ﺍﻟﻨﺤﻭ‪ ،‬ﻭﻻ ﻴﺘﺼﻭﺭ ﻤﺨﺎﻟﻔﺔ ﺍﻷﺴﻠﻭﺏ ﻟﺫﻟﻙ‬ ‫)‪(1‬‬

‫ﻥ ﺍﻟﻌﻠﻭﻱ ﻭﻏﻴﺭﻩ ﺨﺎﻟﻔﻭﺍ ﻫﺫﻩ ﺍﻟﻘﺎﻋﺩﺓ‪ ،‬ﻭﺃﺩﺨﻠﻭﺍ ﻤﺴﺘﻨﺩﺍﺕ ﺍﻟﻌﻘﻭل ﻓﻲ ﺍﻟﻨﻅﺭ ﺇﻟﻰ‬ ‫ﺍﻟﻁﺭﺍﺯ‪ .90/1:‬ﻏﻴﺭ ﺃ ّ‬ ‫ﻥ ﺍﻟﻌﻠﻭﻱ ﻤﻴﺯ ﺒﻴﻥ ﺍﻟﻁﺭﻕ ﺍﻟﺘﻲ ﺘﺘﻤﻴﺯ ﺒﻬﺎ ﺍﻟﺤﻘﻴﻘﺔ ﻋﻥ ﺍﻟﻤﺠﺎﺯ ﻭﺃﺭﺠﻌﻬﺎ ﺇﻟﻰ ﻁﺭﻴﻘﻴﻥ‪:‬‬ ‫ﺍﻟﻤﺠﺎﺯ‪ ،‬ﻭﻤﻥ ﺫﻟﻙ ﺃ ّ‬ ‫ﺭ ‪" :‬ﻓﺈﻨﻪ ﻴﺴﺘﺤﻴل ﻋﻘﻼ ﺘﻌﻠﻕ‬ ‫ﻁﺭﻴﻕ ﺍﻟﺘﻨﺼﻴﺹ ﻭﻁﺭﻴﻕ ﺍﻻﺴﺘﺩﻻل‪ ،‬ﻗﺎل ﻓﻲ ﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ‪:‬‬ ‫ﻥ ﺍﺴﺘﻌﻤﺎﻟﻬﺎ ﻤﺠﺎﺯ ﺒﺎﻟﻨﻘﺼﺎﻥ ﻭﺃﻥ ﺍﻷﺼل‪ :‬ﻭﺠﺎﺀ ﺃﻤﺭ ﺭﺒﻙ‪،‬‬ ‫ﺍﻟﻤﺠﻲﺀ ﺒﺎﻟﺫﺍﺕ ﻻﺴﺘﺤﺎﻟﺘﻪ ﻋﻠﻴﻬﺎ‪ ،‬ﻓﻴﻌﻠﻡ ﺃ ّ‬ ‫ﻭﻫﺫﺍ ﻤﺤﺽ ﻤﺨﺎﻟﻔﺔ ﻟﻤﺎ ﺴﺒﻕ ﺃﻥ ﻗﺭﺭﻩ ﻤﻥ ﺃﻥ ﺍﻟﻤﺴﺘﻨﺩ ﻓﻲ ﺍﻋﺘﺒﺎﺭ ﺍﻟﺤﻘﻴﻘﺔ ﻭﺍﻟﻤﺠﺎﺯ ﻫﻭ ﺍﻟﻠﻐﺔ‪ ،‬ﻓﻤﺎ ﺘﺭﺍﻩ‬ ‫ﻗﺎﺌﻼ ﻓﻲ ﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ‪:‬ﻭﺠﺎﺀ ﺭﺒﻙ ﻭﺍﻟﻤﻠﻙ ﺼﻔﺎ ﺼﻔﺎ‪ e‬ﻫل ﺍﻟﻤﻘﺼﻭﺩ ﻫﻭ‪ :‬ﻭﺠﺎﺀ ﺃﻤﺭ ﺭﺒﻙ ﻭﺍﻟﻤﻠﻙ ﺃﻡ ﺃﻥ‬ ‫ﺍﻟﻤﻼﺌﻜﺔ ﻫﻲ ﺃﻴﻀﺎ ﻟﻡ ﺘﺠﻲﺀ ؟؟؟‪ ،‬ﻭﻟﺴﻨﺎ ﻫﻨﺎ ﻨﺸﺒﻪ‪ ،‬ﺇﺫ ﺍﻟﻤﺠﻲﺀ ﺜﺎﺒﺕ ﻭﺍﻟﻜﻴﻔﻴﺔ ﺘﻠﻴﻕ ﺒﻪ ﺴﺒﺤﺎﻨﻪ‪ ،‬ﻭﻨﺤﻥ ﻫﻨﺎ‬ ‫ﻨﻀﻊ ﻗﺎﻨﻭﻨﹰﺎ" ﻓﻲ ﺍﻟﺘﺄﻭﻴل ﻴﺭﺘﺩ ﺇﻟﻰ ﻤﺎ ﻗﺎﻟﻪ ﺍﻟﺴﻠﻑ ﻤﻔﺎﺩﻩ ﺃﻥ ﻤﺎ ﻴﻌﺒﺭ ﺍﷲ ﺘﻌﺎﻟﻰ ﺒﻪ ﻋﻥ ﻨﻔﺴﻪ ﺘﻌﺒﻴﺭ ﻟﻐﻭﻱ‬ ‫ﻋﻥ ﺃ ﻤﺭ ﻏﻴﺒﻲ‪ ،‬ﻓﺘﻜﻭﻥ ﺍﻟﻠﻐﺔ ﺤﻴﻨﻬﺎ ﺭﺍﻤﺯﺓ ﻭﻟﻴﺴﺕ ﻤﺸﻴﺭﺓ ﻟﻸﻋﻴﺎﻥ ﺍﻟﺨﺎﺭﺠﻴﺔ ﻜﻤﺎ ﻫﻭ ﺍﻷﻤﺭ ﻓﻲ‬ ‫ﺍﻟﻤﺤﺴﻭﺴﺎﺕ‪ ،‬ﻭﻴﺘﺤﺼل ﻤﻤﺎ ﻗﻠﻨﺎ ﺃﻥ ﻨﺜﺒﺕ ﻤﺎ ﺃﺜﺒﺕ ﺍﷲ ﻟﻨﻔﺴﻪ ﻭﻨﻨﻔﻲ ﻤﺎ ﻨﻔﺎﻩ ﻋﻨﻬﺎ ﻻ ﻋﻠﻰ ﺠﻬﺔ ﺍﻟﺘﻜﻴﻴﻑ‬ ‫ﻭﺇﻨﻤﺎ ﻋﻠﻰ ﺠﻬﺔ ﺍﻹﻴﻤﺎﻥ ﺒﺎﻟﻠﻭﺍﺯﻡ ﻭﺍﻵﺜﺎﺭ‪.‬‬

‫ﺍﻟﻤﺠــــﺎﺯ ﻤﻥ ﻤﻨﻅـﻭﺭ ﺠﺩﻴﺩ‬

‫ﺩ‪ .‬ﺍﻟﻤﺼﻁﻔﻰ ﺘﺎﺝ ﺍﻟﺩﻴﻥ‬

‫ﺍﻟﻘﺎﻨﻭﻥ‪ ،‬ﻭﻋﻠﻴﻪ ﻓﺎﻟﻭﺍﺠﺏ ﻨﻘل ﻫﺫﺍ ﺍﻟﻘﺎﻨﻭﻥ ﻋﻥ ﺍﻟﻌﺭﺏ ﺇﺫ ﺒﻪ ﻴﺒﺘﻌﺩ ﻋﻥ ﺍﻟﺨﻁﺄ ﻭﻴﺘﺠﺎﻨﻑ‬ ‫ﻋﻥ ﺍﻟﻠﺤﻥ‪.‬‬ ‫ﻭﺃﻤﺎ ﺍﻟﻤﻌﻨﻰ ﺫﺍﺘﻪ ﻓﻼ ﻴﺘﺼﻭﺭ ﻭﻗﻭﻉ ﺍﻟﺨﻼﻑ ﻓﻴﻪ ﺒﺤﺴﺏ ﺍﻻﺨﺘﻼﻑ ﻓﻲ ﺍﻟﻠﻐﺎﺕ‪،‬‬ ‫ﻥ ﺍﻟﻤﻌﺎﻨﻲ ﻗﻀﺎﻴﺎ ﻋﻘﻠﻴﺔ ﻻ ﻭﺠﻪ ﻟﺘﻌﻠﻘﻬﺎ ﺒﺎﻟﺴﻨﻥ ﺍﻟﻨﺤﻭﻱ ﺇﻻ ﺤﻴﻥ ﺍﻟﺘﻌﺒﻴﺭ ﺒﻬﺎ‪،‬‬ ‫ﻷّ‬ ‫ﻭﺇﺨﺭﺍﺠﻬﺎ ﻟﻠﻨﺎﺱ ﻓﻲ ﻟﻐﺔ ﺩﻭﻥ ﻟﻐﺔ ﻭﺃﺴﻠﻭﺏ ﺩﻭﻥ ﺃﺴﻠﻭﺏ‪.‬‬ ‫ﻟﻘﺩ ﺤﺩﺍ ﻫﺫﺍ ﺍﻟﺘﻤﻴﻴﺯ ﺒﻌﺒﺩ ﺍﻟﻘﺎﻫﺭ ﺇﻟﻰ ﺍﻟﺘﻔﺭﻴﻕ ﺒﻴﻥ ﺍﻟﻤﺠﺎﺯ ﺍﻟﻌﻘﻠﻲ ﻭﺍﻟﻤﺠﺎﺯ‬ ‫ﺍﻟﻠﻐﻭﻱ‪ ،‬ﻓﺎﻟﻌﻼﻗﺎﺕ ﺍﻹﺴﻨﺎﺩﻴﺔ ﻓﻲ ﺍﻟﻠﻐﺔ ﻋﻨﺩﻩ ﻻ ﻭﺠﻪ ﻟﺘﻌﻠﻘﻬﺎ ﺒﺎﻟﻠﻐﺔ ﻤﻥ ﺤﻴﺙ ﻫﻲ‬ ‫ﻭﻀﻊ ﻭﺍﺼﻁﻼ ‪ ،‬ﻭﻜﺄﻨﻪ ﻴﺭﺩ ﻋﻠﻰ ﺍﻟﻘﺎﺌﻠﻴﻥ ﺒﻭﻗﻭﻉ ﺍﻟﻭﻀﻊ ﻓﻲ ﺍﻟﺘﺭﺍﻜﻴﺏ‪ ،‬ﺇﺫ ﺍﻟﻠﻐﺔ ﻓﻲ‬ ‫ﺒﻨﺎﻫﺎ ﺍﻟﺘﺭﻜﻴﺒﻴﺔ ﻻ ﺘﺜﺒﺕ ﺤﻜﻤﹰﺎ ﻭﻻ ﺘﻨﻔﻴﻪ‪ ،‬ﻭﻟﻜﻥ ﺍﻟﻤﺘﻜﻠﻡ ﻫﻭ ﻤﻥ ﻴﺘﻤﺘﻊ ﺒﻬﺫﻩ ﺍﻟﻘﺩﺭﺓ‬ ‫ﻓﻴﻨﺸﻲﺀ ﺃﺤﻜﺎﻤﹰﺎ ﺇﻤﺎ ﺒﺈﺜﺒﺎﺘﻬﺎ ﺃﻭ ﻨﻔﻴﻬﺎ‪ ،‬ﻓﺈﺜﺒﺎﺕ ﺍﻟﻤﺭﺽ ﻟﺯﻴﺩ ﻓﻲ ﻗﻭﻟﻙ‪ :‬ﺯﻴﺩ ﻤﺭﻴﺽ‬ ‫ﻥ ﺍﻟﺠﻤﻠﺔ ﺨﺒﺭ ﻴﺤﺘﻤل ﺍﻟﺘﺼﺩﻴﻕ ﻭﺍﻟﺘﻜﺫﻴﺏ‪،‬‬ ‫ﺘﺼﺭﻑ ﻤﻥ ﺍﻟﻤﺘﻜﻠﻡ ﻭﺩﻋﻭﻯ ﻴﺩﻋﻴﻬﺎ ﻷ ّ‬ ‫ﻭﺍﻟﺘﺼﺩﻴﻕ ﻭﺍﻟﺘﻜﺫﻴﺏ ﺤﻜﻤﺎﻥ ﻴﺘﻌﻠﻘﺎﻥ ﺒﺎﻟﻤﺘﻜﻠﻡ ﻻ ﺒﺎﻟﻠﻐﺔ‪ ،‬ﻭﻟﻴﺱ ﻟﻠﻐﺔ‪.‬‬ ‫ﻥ ﺃﺤﻜﺎﻡ ﺍﻟﺤﻘﻴﻘﺔ ﻭﺍﻟﻤﺠﺎﺯ ﻤﺭﺩﻫﺎ ﺇﻟﻰ ﺍﻟﻌﻘل‪ ،‬ﻓﻼ ﻴﺘﺼﻭﺭ‬ ‫ﻭﺇﺫﺍ ﻜﺎﻥ ﺫﻟﻙ ﻜﺫﻟﻙ ﻓﺈ ّ‬ ‫ﺃﻥ ﻴﻘﻊ ﻓﻴﻬﺎ ﺍﺨﺘﻼﻑ ﺒﻴﻥ ﻋﺭﺒﻲ ﺃﻭ ﻋﺠﻤﻲ ﻷﻨﻬﺎ ﺃﺤﻜﺎﻡ ﻋﻘﻠﻴﺔ ﻻ ﺘﻌﻠﻕ ﻟﻬﺎ ﻤﻥ ﺃﻱ‬ ‫ﻭﺠﻪ ﺒﺎﻟﻠﻐﺔ)‪ ،(1‬ﻭﻟﻌل ﻫﺫﺍ ﻤﺎ ﺴﻴﻘﻭﺩ ﻋﺒﺩ ﺍﻟﻘﺎﻫﺭ ﺍﻟﺠﺭﺠﺎﻨﻲ ﺇﻟﻰ ﻨﻔﻲ ﺍﻟﻨﻘل ﻓﻲ‬ ‫ﺍﻻﺴﺘﻌﺎﺭﺓ‪ ،‬ﻭﺭﺒﻁﻬﺎ ﺒﺎﺩﻋﺎﺀ ﺍﻟﻤﺘﻜﻠﻡ‪ ،‬ﻭﻫﻭ ﺃﻤﺭ ﺴﻨﻌﻭﺩ ﺇﻟﻴﻪ‪.‬‬

‫)‪(1‬‬

‫ﺃﺴﺭﺍﺭ ﺍﻟﺒﻼﻏﺔ‪.303 :‬‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ ‪1424 /‬ﻫـ‬

‫ﺍﻟﻭﺤﻲ ﻭﻋﻠﻭﻤـﻪ‬

‫ﺍﻟﺤ ﻴ ﺔ ﺍﻟ ﺭ ﻴﺔ‪:‬‬ ‫ﻭﺍﺨﺘﻠﻔﻭﺍ ﻓﻲ ﻁﺒﻴﻌﺔ ﺘﻌﺎﻤل ﺍﻟﺸﺎﺭﻉ ﺍﻟﺤﻜﻴﻡ ﻤﻊ ﺍﻟﻠﻐﺔ‪ ،‬ﻫل ﺃﺒﻘﻰ ﺍﻷﻟﻔﺎﻅ ﺍﻟﻠﻐﻭﻴﺔ‬

‫ﻋﻠﻰ ﺩﻻﻟﺘﻬﺎ ﺍﻷﺼﻠﻴﺔ‪ ،‬ﺃﻡ ﺘﺼﺭﻑ ﻓﻴﻬﺎ ﺒﻨﻘﻠﻬﺎ ﻟﺘﺩل ﻋﻠﻰ ﻤﻌﺎﻥ ﺸﺭﻋﻴﺔ ﺠﺩﻴﺩﺓ ﺃﻡ ﺒﻴﻥ‬

‫ﻫﺫﺍ ﻭﺫﺍﻙ‪.‬‬

‫ﻭﺫﻫﺏ ﺍﻟﻤﻌﺘﺯﻟﺔ ﺇﻟﻰ ﺍﻟﻘﻭل ﺒﺄﻥ ﺍﻟﺸﺭﻉ ﻴﺘﺼﺭﻑ ﻓﻲ ﺍﻷﻟﻔﺎﻅ ﺘﺼﺭﻑ ﺍﻟﻭﺍﻀﻊ‬

‫ﻼ ﻤﻁﻠﻘﹰﺎ ﺒﺤﻴﺙ ﻻ ﻴﺒﻘﻰ ﻟﻬﺎ ﺘﻌﻠﻕ‬ ‫ﻟﻠﻐﺔ‪ ،‬ﻭﻟﺫﻟﻙ ﻓﻬﻭ ﻴﻨﻘل ﺍﻷﻟﻔﺎﻅ ﻤﻥ ﻤﻌﺎﻨﻴﻬﺎ ﺍﻷﺼﻠﻴﺔ ﻨﻘ ﹰ‬ ‫ﻥ ﺍﻟﻨﻘل ﺍﻟﺸﺭﻋﻲ ﻟﻸﻟﻔﺎﻅ ﻟﻴﺱ ﻜﻠﻴﹰﺎ‪،‬‬ ‫ﻤﻥ ﺃﻱ ﻭﺠﻪ ﺒﻬﺎ‪ ،‬ﻭﺫﻫﺏ ﺍﻷﺸﺎﻋﺭﺓ ﺇﻟﻰ ﺍﻟﻘﻭل ﺒﺈ ّ‬ ‫ﻥ ﺍﻷﻟﻔﺎﻅ ﺘﻜﻭﻥ ﺩﺍﻟﺔ ﻋﻠﻰ ﻤﻌﺎﻨﻴﻬﺎ ﺍﻟﻠﻐﻭﻴﺔ ﻓﻴﺘﺼﺭﻑ ﻓﻴﻬﺎ ﺍﻟﺸﺭﻉ ﺘﺼﺭﻓ ﹰﺎ ﺁﺨﺭ‬ ‫ﺒﺤﻴﺙ ﺃ ّ‬

‫ﺒﺎﻟﻨﻘل ﻤﻊ ﺒﻘﺎﺀ ﺩﻻﻻﺘﻬﺎ ﺍﻷﺼﻠﻴﺔ ﻭﺍﺭﺩﺓ ﺤﻴﻥ ﺍﻟﺘﻠﻔﻅ ﻭﺍﻻﺴﺘﻌﻤﺎل‪ ،‬ﻭﺘﻀﺎﻑ ﺇﻟﻴﻬﺎ‬

‫ﺍﻟﺩﻻﻻﺕ ﺍﻟﺸﺭﻋﻴﺔ ﺍﻟﺠﺩﻴﺩﺓ‪ ،‬ﻭﻫﺫﺍ ﻤﺫﻫﺏ ﺍﻟﻐﺯﺍﻟﻲ‪ ،‬ﻭﺨﺎﻟﻑ ﺍﻟﺒﺎﻗﻼﻨﻲ ﺍﻟﺠﻤﻬﻭﺭ ﻓﺄﺒﻁل‬

‫ﺍﻟﻨﻘل ﺠﻤﻠﺔ)‪ ،(1‬ﻭﻫﻭ ﻤﺎ ﻨﺭﺍﻩ ﺼﻭﺍﺒﹰﺎ ﻜﻤﺎ ﺴﻴﺄﺘﻲ ﺒﻴﺎﻥ ﺫﻟﻙ‪.‬‬

‫ﻥ ﺃﻤﺭ‬ ‫ﻭﻗﺩ ﻴﺒﺩﻭ ﻟﻤﻥ ﻟﻡ ﻴﺘﻌﻭﺩ ﻋﻠﻰ ﺍﻟﺘﻤﺤﻴﺹ‪ ،‬ﻭﺍﻜﺘﻔﻰ ﺒﺎﻟﺘﻘﻠﻴﺩ ﻭﺍﻟﻤﺤﺎﻜﺎﺓ‪ ،‬ﺃ ّ‬

‫ﻥ ﺍﻟﺨﻼﻑ ﺒﻴﻥ‬ ‫ﺍﻟﺤﻘﻴﻘﺔ ﺍﻟﺸﺭﻋﻴﺔ ﻗﺩ ﺤﺴﻡ‪ ،‬ﻭﺃﻥ ﻻ ﻤﺠﺎل ﻓﻴﻬﺎ ﻟﻠﻤﺯﻴﺩ‪ ،‬ﻭﺍﻟﺤﻘﻴﻘﺔ ﺃ ّ‬

‫ﺍﻟﻌﻠﻤﺎﺀ ﻤﺎ ﻴﺯﺍل ﺠﺫﻋﹰﺎ ﻓﻲ ﻫﺫﻩ ﺍﻟﻤﺴﺄﻟﺔ‪ ،‬ﺃﻱ ﻓﻲ ﻭﻗﻭﻉ ﺍﻟﻨﻘل ﺍﻟﺸﺭﻋﻲ ﻟﻸﻟﻔﺎﻅ‪ ،‬ﻭﻓﻲ‬

‫ﻁﺒﻴﻌﺘﻪ ﻭﺨﺼﺎﺌﺼﻪ‪.‬‬

‫ﻥ ﻤﺎ ﺴﻤﻭﻩ ﺍﻟﺤﻘﻴﻘﺔ ﺍﻟﺸﺭﻋﻴﺔ ﻴﻘﻑ‬ ‫ﻭﻷﻨﻬﻡ ﺭﺒﻁﻭﺍ ﺍﻟﻤﺠﺎﺯ ﺒﺎﻟﻭﻀﻊ ﺍﻟﻠﻐﻭﻱ ﻓﺈ ّ‬

‫ﺤﺎﺠﺯﹰﺍ ﺃﻤﺎﻡ ﺍﻜﺘﻤﺎل ﺒﻨﺎﺌﻬﻡ ﺍﻟﻨﻅﺭﻱ‪ ،‬ﻷﻨﻬﺎ ﺘﻘﺘﻀﻲ ﺍﻟﻘﻭل ﺒﻭﻗﻭﻉ ﻭﻀﻊ ﺘﺎل ﻟﻠﻭﻀﻊ‬

‫ﺍﻷﺼﻠﻲ‪ ،‬ﺇﺫ ﻤﺠﺭﺩ ﺍﻋﺘﺒﺎﺭﻫﺎ ﻤﻨﻘﻭﻟﺔ ﻴﺩﺨﻠﻬﺎ ﻓﻲ ﺍﻟﺤﺩ ﺍﻟﺫﻱ ﻭﻀﻌﻭﻩ ﻟﻠﻤﺠﺎﺯ‪ ،‬ﻭﻷﻨﻬﺎ‬

‫)‪(1‬‬

‫ﺍﻟﻁﺭﺍﺯ‪55/1:‬ـ‪ .56‬ﻭﺍﻟﻤﺤﺼﻭل ﻓﻲ ﻋﻠﻡ ﺃﺼﻭل ﺍﻟﻔﻘﻪ‪.298/1:‬‬

‫ﺍﻟﻤﺠــــﺎﺯ ﻤﻥ ﻤﻨﻅـﻭﺭ ﺠﺩﻴﺩ‬ ‫ﻟﻴﺴﺕ ﻤﺠﺎﺯﹰﺍ ﻋﻨﺩ ﺃﻏﻠﺏ ﺍﻷﺼﻭﻟﻴﻴﻥ ﺨﻼﻓﹰﺎ ﻟﻠﺭﺍﺯﻱ‬

‫ﺩ‪ .‬ﺍﻟﻤﺼﻁﻔﻰ ﺘﺎﺝ ﺍﻟﺩﻴﻥ‬ ‫)‪(1‬‬

‫ﻭﺍﻟﺒﻴﻀﺎﻭﻱ‬

‫)‪(2‬‬

‫ﻓﻘﺩ ﻋﺩﻭﻫﺎ ﺤﻘﻴﻘﺔ‬

‫ﻥ ﺍﻟﺸﺭﻉ ﺃﺤﺩﺙ ﻓﻲ ﺍﻷﻟﻔﺎﻅ ﻭﻀﻌﺎ ﺜﺎﻨﻴﹰﺎ ﻭﻫﺫﺍ ﺃﻴﻀﺎ‬ ‫ﺸﺭﻋﻴﺔ ﻭﻴﻠﺯﻡ ﻋﻨﻪ ﺃﻥ ﻴﺴﻠﻤﻭﺍ ﺒﺄ ّ‬

‫ﻼ‪ " :‬ﻭﺍﺨﺘﻠﻑ ﻓﻲ ﺍﻟﺸﺭﻋﻴﺔ‪ ،‬ﻓﻤﻨﻊ ﺍﻟﻘﺎﻀﻲ‪،‬‬ ‫ﻏﻴﺭ ﻤﻘﺒﻭل‪ ،‬ﻭﻴﺸﺭ ﺍﻟﺒﻴﻀﺎﻭﻱ ﺍﻟﺴﺒﺏ ﻗﺎﺌ ﹰ‬

‫ﻭﺃﺜﺒﺕ ﺍﻟﻤﻌﺘﺯﻟﺔ‪ ،‬ﻭﺍﻟﺤﻕ ﺃﻨﻬﺎ ﻤﺠﺎﺯﺍﺕ ﻟﻐﻭﻴﺔ ﺍﺸﺘﻬﺭﺕ ﻻ ﻤﻭﻀﻭﻋﺎﺕ ﻤﺒﺘﺩﺃﺓ‪ ،‬ﻭﺇﻻ ﻟﻡ‬

‫ﺘﻜﻥ ﻋﺭﺒﻴﺔ‪ ،‬ﻓﻼ ﻴﻜﻭﻥ ﺍﻟﻘﺭﺁﻥ ﻋﺭﺒﻴﹰﺎ ﻭﻫﻭ ﺒﺎﻁل ")‪.(3‬‬

‫ﻭﻟﻘﺩ ﺫﻫﺏ ﺒﻌﻀﻬﻡ ﻓﻲ ﺇﺜﺒﺎﺘﻬﺎ ﻤﺫﻫﺒﹰﺎ ﻁﺭﻴﻔﹰﺎ‪ ،‬ﻓﻘﺩ ﻗﺴﻡ ﺍﻷﻟﻔﺎﻅ ﺇﻟﻰ)‪:(4‬‬ ‫‪ -‬ﻗﺴﻡ ﻴﻜﻭﻥ ﻓﻴﻪ ﺍﻟﻠﻔﻅ ﻭﺍﻟﻤﻌﻨﻰ ﻤﻌﻠﻭﻤﻴﻥ ﻷﻫل ﺍﻟﻠﻐﺔ ﻏﻴﺭ ﺃﻨﻬﻡ ﻟﻡ ﻴﻀﻌﻭﺍ ﺍﻹﺴﻡ ﻟﺫﻟﻙ‬

‫ﺍﻟﻤﻌﻨﻰ ‪.‬‬

‫ ﻗﺴﻡ ﻴﻜﻭﻥ ﻓﻴﻪ ﺍﻟﻠﻔﻅ ﻭﺍﻟﻤﻌﻨﻰ ﻏﻴﺭ ﻤﻌﻠﻭﻤﻴﻥ ﻜﺄﻭﺍﺌل ﺍﻟﺴﻭﺭ ﻟﻤﻥ ﺠﻌﻠﻬﺎ ﺃﺴﻤﺎﺀ‪.‬‬‫ ﻗﺴﻡ ﻴﻜﻭﻥ ﻓﻴﻪ ﺍﻟﻠﻔﻅ ﻤﻌﻠﻭﻤﹰﺎ ﻟﺩﻴﻬﻡ ﻭﺍﻟﻤﻌﻨﻰ ﻏﻴﺭ ﻤﻌﻠﻭﻡ ‪.‬‬‫ ﻭﻗﺴﻡ ﻴﻜﻭﻥ ﻓﻴﻪ ﺍﻟﻤﻌﻨﻰ ﻤﻌﻠﻭﻤﹰﺎ ﻭﺍﻟﻠﻔﻅ ﻏﻴﺭ ﻤﻌﻠﻭﻡ ﻜﺎﻷﺏ‪.‬‬‫ﻭﺒﺎﻟﻨﺴﺒﺔ ﻟﻠﻘﺴﻡ ﺍﻟﺜﺎﻨﻲ ﻓﻬﻭ ﻜﻤﺎ ﺘﺭﻯ ﻗﺴﻡ ﻏﺭﻴﺏ‪ ،‬ﻭﻫﻭ ﻋﻠﻰ ﻜل ﺤﺎل ﻏﻴﺭ ﻤﻠﺯﻡ‬

‫ﺇﻻ ﻟﻤﻥ ﺠﻌل ﺍﻟﺤﺭﻭﻑ ﺍﻟﻤﻘﻁﻌﺔ ﺃﺴﻤﺎﺀ‪ ،‬ﺃﻤﺎ ﺍﻟﻘﺴﻡ ﺍﻟﺜﺎﻟﺙ ﻭﺍﻟﺭﺍﺒﻊ ﻓﺄﻤﺭﻫﻤﺎ ﺃﻋﺠﺏ ﺇﺫ‬

‫ﻥ ﺜﻨﺎﺌﻴﺔ ﺍﻟﻠﻔﻅ ﻭﺍﻟﻤﻌﻨﻰ ﻋﻤﻘﺕ ﺃﺨﺎﺩﻴﺩﻫﺎ ﻓﻲ ﻭﻋﻲ ﺒﻌﺽ ﺍﻟﻠﻐﻭﻴﻴﻥ ﻭﺍﻟﻔﻘﻬﺎﺀ ﻓﺄﻀﺤﻭﺍ‬ ‫ﺃّ‬ ‫ﻴﺴﻠﻤﻭﻥ ﺒﻭﺠﻭﺩ ﺃﻟﻔﺎﻅ ﺩﻭﻥ ﻤﻌﻨﻰ ﻭﻤﻌﺎﻨﻲ ﺩﻭﻥ ﺃﻟﻔﺎﻅ‪ ،‬ﻭﻟﻴﺱ ﻫﺫﺍ ﻓﺤﺴﺏ ﺒل ﺇﻥ ﻫﺫﺍ‬

‫ﺍﻟﻠﻔﻅ ﻋﺩﻴﻡ ﺍﻟﻤﻌﻨﻰ ﻤﻌﻠﻭﻡ ﻟﺩﻴﻬﻡ‪ ،‬ﻭﻫﺫﺍ ﺍﻟﻤﻌﻨﻰ ﻴﺘﻴﻡ ﺍﻟﻠﻔﻅ ﻤﻌﻠﻭﻡ ﻟﺩﻴﻬﻡ ﺃﻴﻀﹰﺎ ﻭﻟﻴﺕ‬ ‫ﺸﻌﺭﻱ ﻜﻴﻑ ﻴﻜﻭﻥ ﺍﻟﻠﻔﻅ ﻤﻌﻠﻭﻤﹰﺎ ﺩﻭﻥ ﻤﻌﻨﺎﻩ ؟؟ ﻫل ﻴﻜﻭﻥ ﺤﻴﻨﻬﺎ ﻟﻔﻅﹰﺎ ﺃﻡ ﻤﺠﺭﺩ‬ ‫)‪(1‬‬ ‫)‪(2‬‬ ‫)‪(3‬‬ ‫)‪(4‬‬

‫ﺍﻟﻤﺤﺼﻭل‪.415/1:‬‬ ‫ﺍﻹﺒﻬﺎﺝ‪.275/1 :‬‬ ‫ﻨﻔﺴﻪ‪.275/1 :‬‬ ‫ﻨﻔﺴﻪ‪.276/1 :‬‬

‫ﺍﻟﻭﺤﻲ ﻭﻋﻠﻭﻤـﻪ‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ ‪1424 /‬ﻫـ‬

‫ﻥ ﺃﻨﺎﺴﹰﺎ ﻗﺩ ﻴﺠﻬﻠﻭﻥ ﻤﻌﻨﻰ ﻟﻔﻅ ﻤﺘﺩﺍﻭل‬ ‫ﺃﺼﻭﺍﺕ؟؟ ﻭﺇﻥ ﻜﺎﻥ ﺼﺎﺤﺏ ﺍﻟﺘﻘﺴﻴﻤﺎﺕ ﻴﻘﺼﺩ ﺃ ّ‬ ‫ﻋﻨﺩ ﺍﻟﺠﻤﺎﻋﺔ ﺍﻟﻠﻐﻭﻴﺔ ﻓﻬﺫﺍ ﺠﺩ ﻭﺍﺭﺩ‪ ،‬ﻭﺍﻟﻤﺴﺄﻟﺔ ﻫﻨﺎ ﺠﻬل ﺒﺎﻟﻤﻌﻨﻰ ﻭﻟﻴﺱ ﻜﻤﺎ ﻴﻭﻫﻡ‬

‫ﺍﻟﺘﻘﺴﻴﻡ ﻭﺠﻭﺩ ﺃﻟﻔﺎﻅ ﻤﻌﻠﻭﻤﺔ ﺩﻭﻥ ﻤﻌﻨﺎﻫﺎ‪.‬‬

‫ﺜﻡ ﻤﺎ ﻫﺫﺍ ﺍﻟﻤﻌﻨﻰ ﺍﻟﻤﻌﻠﻭﻡ ﺫﻭ ﺍﻟﻠﻔﻅ ﺍﻟﻤﺠﻬﻭل ؟ ﺃﻫﻭ ﺸﻲﺀ ﺘﻬﺠﺱ ﺒﻪ ﺍﻟﺠﻤﺎﻋﺔ‬

‫ﺍﻟﻠﻐﻭﻴﺔ ﺩﻭﻥ ﺃﻥ ﻴﺠﻌﻠﻭﺍ ﻟﻪ ﻟﻔﻅ ﹰﺎ ﻴﻌﺒﺭﻭﻥ ﺒﻪ ﻋﻨﻪ؟ ﻭﻫل ﻋﺭﻓﻭﺍ ﺍﻟﻠﻔﻅ ﺒﻤﺠﺭﺩ ﺃﻥ‬ ‫ﺴﻤﻌﻭﻩ ﻜﻤﺎ ﻓﻲ ﺍﻷﺏ؟؟‬ ‫ﻟﺘ‬

‫ﻭﺃﻤﺎ ﺍﻟﻘﺴﻡ ﺍﻷﻭل ﻓﻘﺩ ﺍﺴﺘﺸﻬﺩ ﻋﻠﻴﻪ ﺼﻔﻲ ﺍﻟﺩﻴﻥ ﺍﻟﻬﻨﺩﻱ ﺒﻘﻭﻟﻪ ﺘﻌﺎﻟﻰ‪  :‬ﻟ‬ ‫ﻤ‬

‫ﻠ‬

‫ﺍﻟ ﻤ ﺍ‬

‫ﺍ ﺭ‬

‫ﻟﻴ ﻟ ﺍ ‪‬‬

‫ﻜﺎﻥ ﻤﻌﻠﻭﻤﹰﺎ ﻟﺩﻴﻬﻡ‪ ...‬ﻟﻜﻥ ﻟﻡ ﻴﻀﻌﻭﻩ ﷲ ﺘﻌﺎﻟﻰ"‬

‫)‪(1‬‬

‫)‪(2‬‬

‫ﻥ ﻫﺫﺍ ﺍﻟﻠﻔﻅ "ﺃﻱ ﺍﷲ"‬ ‫ﻗﺎل‪ :‬ﻓﺈ ّ‬

‫ﻭﻫﺫﺍ ﻤﺤﺽ ﺘﻘ ﱡﻭل ﺒﻼ ﺩﻟﻴل‪،‬‬

‫ﻭﻴﻅﻬﺭ ﺘﻬﺎﻓﺕ ﻤﺎ ﺫﻫﺏ ﺇﻟﻴﻪ ﺒﺈﺘﻤﺎﻡ ﺍﻵﻴﺔ ﺒﻘﻭﻟﻪ ﺘﻌﺎﻟﻰ‪ :‬ﺃﻨﻰ "ﻴﺅﻓﻜﻭﻥ" ﺃﻱ ﻜﻴﻑ ﻴﻜﺫﺒﻭﻥ‬

‫ﺒﺄﻥ ﺃﺨﺒﺭﻭﺍ ﺒﻐﻴﺭ ﻤﺎ ﻴﻁﺎﺒﻕ ﺍﻟﻭﺍﻗﻊ ﻓﻲ ﺍﻋﺘﻘﺎﺩﻫﻡ‪ ،‬ﻭﻟﻭ ﺃﻨﻬﻡ ﺠﻬﻠﻭﺍ ﻤﻌﻨﻰ ﺍﻟﻠﻔﻅ ﻟﻤﺎ ﻜﺎﻥ‬

‫ﻫﻨﺎﻙ ﺴﺒﺏ ﻟﺭﻤﻴﻬﻡ ﺒﺎﻟﻜﺫﺏ ﻷﻨﻬﻡ ﺴﻴﻜﻭﻨﻭﻥ ﺴﺎﻋﺘﻬﺎ ﻗﺩ ﺃﺨﺒﺭﻭﺍ ﺒﺸﻲﺀ ﻻ ﻴﻌﺘﻘﺩﻭﻥ‬

‫ﺨﻼﻓﻪ)‪.(3‬‬

‫ﻥ ﺍﻟﺸﺭﻉ ﻟﻡ ﻴﺄﺕ ﻟﻴﺤﺩﺙ ﻓﻲ ﺍﻟﻠﻐﺔ ﺃﻭﻀﺎﻋ ﹰﺎ ﺠﺩﻴﺩﺓ‪ ،‬ﻭﻻ ﺃﻥ ﻴﺘﺼﺭﻑ‬ ‫ﻭﻋﻤﻭﻤﹰﺎ ﻓﺈ ّ‬

‫ﻓﻴﻬﺎ ﻋﻠﻰ ﻏﻴﺭ ﻫﺩﻯ ﻤﻥ ﺴﻨﻨﻬﺎ ﻭﻗﺎﻨﻭﻨﻬﺎ ﻓﻼ ﻴﺘﺼﻭﺭ ﺇﺫﻥ ﻭﻗﻭﻉ ﺍﻟﻭﻀﻊ ﺍﻟﺜﺎﻨﻲ ﻜﻤﺎ ﻻ‬

‫ﻴﺘﺼﻭﺭ ﺃﻥ ﺘﻨﻔﺼل ﺍﻟﺩﻻﻟﺔ ﺍﻟﺸﺭﻋﻴﺔ ﻋﻥ ﺍﻟﺩﻻﻟﺔ ﺍﻟﻠﻐﻭﻴﺔ ﻟﻸﻟﻔﺎﻅ ﺒﺤﻴﺙ ﺘﺸﻴﺭ ﺍﻟﺜﺎﻨﻴﺔ‬

‫ﺇﻟﻰ ﻤﻌﻨﻰ ﻻ ﺘﺸﻴﺭ ﺇﻟﻴﻪ ﺍﻷﻭﻟﻰ‪ ،‬ﻭﻟﻘﺩ ﺘﻨﺒﻪ ﺍﻟﺸﻴ ﻋﺒﺩ ﺍﻟﻘﺎﻫﺭ ﺍﻟﺠﺭﺠﺎﻨﻲ ﺇﻟﻰ ﻫﺫﺍ ﺤﻴﻥ‬

‫ﻗﺎل‪ " :‬ﻭﺃﻗل ﻤﺎ ﻴﻨﺒﻐﻲ ﺃﻥ ﺘﻌﺭﻓﻪ ﺍﻟﻁﺎﺌﻔﺔ ﺍﻷﻭﻟﻰ ﻭﻫﻡ ﺍﻟﻤﻨﻜﺭﻭﻥ ﻟﻠﻤﺠﺎﺯ ﺃﻥ ﺍﻟﺘﻨﺯﻴل‬ ‫ﻜﻤﺎ ﻟﻡ ﻴﻘﻠﺏ ﺍﻟﻠﻐﺔ ﻓﻲ ﺃﻭﻀﺎﻋﻬﺎ ﺍﻟﻤﻔﺭﺩﺓ ﻋﻥ ﺃﺼﻭﻟﻬﺎ ﻭﻟﻡ ﻴﺨﺭﺝ ﺍﻷﻟﻔﺎﻅ ﻋﻥ ﺩﻻﻟﺘﻬﺎ‬ ‫)‪(1‬‬ ‫)‪(2‬‬ ‫)‪(3‬‬

‫ﺍﻟﺯﺨﺭﻑ‪ ،‬ﺍﻵﻴﺔ‪.87‬‬ ‫ﺍﻹﺒﻬﺎﺝ‪.276/1:‬‬ ‫ﻤﻔﺎﺘﻴﺢ ﺍﻟﻐﻴﺏ‪.200/27:‬‬

‫ﺍﻟﻤﺠــــﺎﺯ ﻤﻥ ﻤﻨﻅـﻭﺭ ﺠﺩﻴﺩ‬

‫ﺩ‪ .‬ﺍﻟﻤﺼﻁﻔﻰ ﺘﺎﺝ ﺍﻟﺩﻴﻥ‬

‫ﻥ ﺸﻴﺌﹰﺎ ﻤﻥ ﺫﻟﻙ ﺇﻥ ﺯﻴﺩ ﺇﻟﻴﻪ ﻤﺎ ﻟﻡ ﻴﻜﻥ ﻗﺒل ﺍﻟﺸﺭﻉ ﻤﺎ ﻴﺩل ﻋﻠﻴﻪ‪ ،‬ﺃﻭ ﻀﻤﻥ ﻤﺎ ﻟﻡ‬ ‫ﻭﺃ ّ‬

‫ﻴﺘﻀﻤﻨﻪ ﺃﺘﺒﻊ ﺒﺒﻴﺎﻥ ﻤﻥ ﻋﻨﺩ ﺍﻟﻨﺒﻲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻜﺫﻟﻙ ﻟﻡ ﻴﻘﺼﺩ ﺒﺘﺒﺩﻴل ﻋﺎﺩﺍﺕ‬

‫ﺃﻫﻠﻬﺎ‪ ،‬ﻭﻟﻡ ﻴﻨﻘﻠﻬﻡ ﻋﻥ ﺃﺴﺎﻟﻴﺒﻬﻡ ﻭﻁﺭﻗﻬﻡ‪ ..‬ﻤﻥ ﺍﻟﺘﺸﺒﻴﻪ ﻭﺍﻟﺘﻤﺜﻴل ﻭﺍﻟﺤﺫﻑ ﻭﺍﻻﺘﺴﺎﻉ")‪.(1‬‬

‫ﻥ ﻤﺎ ﻗﺎﻡ ﺒﻪ ﺍﻟﺸﺭﻉ ﺘﺠﺎﻩ ﺍﻷﻟﻔﺎﻅ ﻟﻴﺱ ﺴﻭﻯ ﻋﻤﻠﻴﺎﺕ ﺩﻻﻟﻴﺔ ﺘﻘﻭﻡ‬ ‫ﻭﻤﻌﻨﻰ ﺫﻟﻙ ﺃ ّ‬

‫ﺒﻬﺎ ﺍﻟﺠﻤﺎﻋﺔ ﺍﻟﻠﻐﻭﻴﺔ ﻨﻔﺴﻬﺎ ﻓﻲ ﺘﻌﺎﻤﻠﻬﺎ ﻤﻊ ﺍﻷﻟﻔﺎﻅ ﺃﻗﺼﺩ ﺒﻬﺫﻩ ﺍﻟﻌﻤﻠﻴﺎﺕ‪ :‬ﺍﻟﺘﺨﺼﻴﺹ‬ ‫ﻭﺍﻟﺘﻌﻤﻴﻡ ﻭﺍﻟﺘﺄﻜﻴﺩ ﻭﻏﻴﺭ ﺫﻟﻙ‪.‬‬ ‫ﺔ‪:‬‬

‫ﺤﺎﻭﻟﻨﺎ ﻓﻲ ﻫﺫﺍ ﺍﻟﺒﺤﺙ ﺃﻥ ﻨﻌﻴﺩ ﺍﻟﻨﻅﺭ ﻓﻲ ﻤﻘﻭﻻﺕ ﻋﺩﺓ ﻴﻘﻭل ﻋﻨﻬﺎ ﻜﺜﻴﺭ ﻤﻥ‬

‫ﺍﻟﻨﺎﺱ ﺇﻨﻬﺎ ﻨﻀﺠﺕ ﻭﺍﺤﺘﺭﻗﺕ‪ ،‬ﻓﺎﻟﻤﺠﺎﺯ ﻋﻨﺩ ﺃﻫل ﺍﻟﻨﻅﺭ ﻫﻭ ﺍﻨﺘﻘﺎل ﻤﻥ ﺩﻻﻟﺔ ﻭﻀﻌﻴﺔ‬

‫ﺇﻟﻰ ﺩﻻﻟﺔ ﺘﺎﻟﻴﺔ ﻤﻊ ﻭﺠﻭﺩ ﻋﻼﻗﺔ ﺒﻴﻥ ﺍﻟﻤﻨﻘﻭل ﻭﺍﻟﻤﻨﻘﻭل ﺇﻟﻴﻪ‪ ،‬ﻭﻫﺫﺍ ﺘﺴﻠﻴﻡ ﻤﻨﻬﻡ ﺒﻭﻗﻭﻉ‬ ‫ﺍﻟﻭﻀﻊ ﻓﻲ ﺍﻟﻠﻐﺔ‪ ،‬ﻭﻫﺫﺍ ﻤﺤﺽ ﻅﻥ ﻟﻡ ﻴﻘﻡ ﻋﻠﻴﻪ ﺩﻟﻴل‪ ،‬ﻭﻤﻌﻨﻰ ﻫﺫﺍ ﺃﻥ ﺍﻟﻤﺠﺎﺯ‬ ‫ﺍﻟﻤﺼﻁﻠﺢ ﻋﻠﻴﻪ ﻻ ﻴﺜﺒﺕ ﺇﻻ ﺩﺍﺨل ﻨﺴﻕ ﻓﻜﺭﻱ ﻴﺴﻠﻡ ﺒﻭﻗﻭﻉ ﺍﻟﻭﻀﻊ ﻓﻲ ﺍﻟﻠﻐﺔ‪ ،‬ﻭﻟﻬﺫﺍ‬

‫ﻓﻨﺤﻥ ﻨﺸﺎﻁﺭ ﺍﺒﻥ ﺘﻴﻤﻴﺔ ﻤﺠﻤل ﻨﻘﺩﻩ ﻟﻨﻅﺭﻴﺔ ﺍﻟﻤﺠﺎﺯ‪ ،‬ﺩﻭﻥ ﺃﻥ ﻴﻌﻨﻲ ﻫﺫﺍ ﺃﻨﻨﺎ ﻨﻌﻤﻡ‬

‫ﺍﻟﻨﺘﺎﺌﺞ ﺍﻟﺘﻲ ﺨﺭﺝ ﺒﻬﺎ ﻫﺫﺍ ﺍﻟﻌﺎﻟﻡ ﺍﻟﺠﻠﻴل ﻋﻠﻰ ﺍﻟﻭﺼﻑ ﺍﻟﻌﺎﻡ ﻟﻠﻐﺔ‪ ،‬ﻭﻴﻘﺘﻀﻴﻨﺎ ﻫﺫﺍ ﺃﻥ‬ ‫ﻨﺤﺎﻭل ﺘﻘﺩﻴﻡ ﻤﻔﻬﻭﻡ ﺃﺼﻴل ﻟﻤﺎ ﻴﺴﻤﻰ ﺒﺎﻟﻤﺠﺎﺯ‪ ،‬ﻭﻫﻭ ﻤﺎ ﻗﻤﻨﺎ ﺒﻪ ﻓﻲ ﺩﺭﺍﺴﺔ ﺃﺨﺭﻯ‬

‫ﺴﺘﺭﻯ ﺍﻟﻨﻭﺭ ﻗﺭﻴﺒﹰﺎ‪ ،‬ﻭﺤﺴﺒﻨﺎ ﻫﻨﺎ ﺃﻨﻨﺎ ﺃﻋﺩﻨﺎ ﺍﻟﻨﻅﺭ ﻓﻲ ﺠﻤﻠﺔ ﻤﻥ ﺍﻟﻤﺼﻁﻠﺤﺎﺕ ﺍﻟﻤﺘﻌﻠﻘﺔ‬

‫ﺒﻨﻅﺭﻴﺔ ﺍﻟﻤﺠﺎﺯ ﻓﻲ ﺍﻟﻌﺭﺒﻴﺔ‪ ،‬ﻟﻌﻠﻨﺎ ﻨﻔﺘﺢ ﺒﺎﺒﹰﺎ ﻟﻤﺩﺍﺭﺴﺔ ﻤﺎ ﻗﺩ ﻴﻅﻥ ﺃﻨﻪ ﻟﻡ ﻴﻌﺩ ﻓﻲ ﺤﺎﺠﺔ‬

‫ﺇﻟﻰ ﺩﺭﺱ ﺤﺘﻰ ﻨﻀ ﺒﻌﻀﹰﺎ ﻤﻥ ﺍﻟﺤﻴﻭﻴﺔ ﻓﻲ ﺍﻟﻨﻔﻭﺱ‪.‬‬

‫)‪(1‬‬

‫ﺃﺴﺭﺍﺭ ﺍﻟﺒﻼﻏﺔ‪341:‬ـ‪342‬‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ ‪1424 /‬ﻫـ‬ ‫ﺍﻟﻤﺭﺍ‬

‫ﺍﻟﻭﺤﻲ ﻭﻋﻠﻭﻤـﻪ‬

‫ﺍﻟ ﺭ ﻴﺔ‬

‫‪ -1‬ﺍﻷﺭﻤﻭﻱ‪ ،‬ﺘﺤﻘﻴﻕ‪ :‬ﻋﺒﺩ ﺍﻟﺤﻤﻴﺩ ﻋﻠﻲ ﺃﺒﻭﺯﻨﻴﺩ‪ :،‬ﺍﻟﺘﺤﺼﻴل ﻤﻥ ﺍﻟﻤﺤﺼﻭل‪ ،‬ﻁ‪،1‬‬ ‫ﻤﺅﺴﺴﺔ ﺍﻟﺭﺴﺎﻟﺔ‪.1988. ،‬‬

‫‪ -2‬ﺍﻹﺴﻨﻭﻱ‪ :‬ﻨﻬﺎﻴﺔ ﺍﻟﺴﻭل ﻓﻲ ﺸﺭ ﻤﻨﻬﺎﺝ ﺍﻟﻭﺼﻭل ﺇﻟﻰ ﻋﻠﻡ ﺍﻷﺼﻭل‪ ،‬ﺘﺤﻘﻴﻕ‪:‬‬ ‫ﺸﻌﺒﺎﻥ ﻤﺤﻤﺩ ﺇﺴﻤﺎﻋﻴل ‪ ،‬ﻁ‪ ،1‬ﺩﺍﺭ ﺍﺒﻥ ﺤﺯﻡ‪،‬ﺒﻴﺭﻭﺕ‪.1999 ،‬‬

‫‪ -3‬ﺍﺒﻥ ﺘﻴﻤﻴﻪ‪ :‬ﺍﻟﺭﺩ ﻋﻠﻰ ﺍﻟﻤﻨﻁﻘﻴﻴﻥ‪ ،‬ﺘﺤﻘﻴﻕ‪ :‬ﺭﻓﻴﻕ ﺍﻟﻌﺠﻡ‪ ،‬ﻁ‪ ،1‬ﺩﺍﺭ ﺍﻟﻔﻜﺭ ﺍﻟﻠﺒﻨﺎﻨﻲ‪،‬‬ ‫ﺒﻴﺭﻭﺕ ‪.1993‬‬

‫‪ -‬ﺍﺒﻥ ﺘﻴﻤﻴﻪ‪ :‬ﺍﻹﻴﻤﺎﻥ‪ ،‬ﺘﺤﻘﻴﻕ‪ :‬ﻤﺤﻤﺩ ﺨﻠﻴل ﻫﺭﺍﺱ ‪)،‬ﺩ‪.‬ﻁ‪.‬ﺕ(‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺭ‪.‬‬

‫‪ -4‬ﺍﻟﺭﺍﺯﻱ‪ :‬ﺍﻟﻤﺤﺼﻭل ﻓﻲ ﻋﻠﻡ ﺃﺼﻭل ﺍﻟﻔﻘﻪ‪ ،‬ﺘﺤﻘﻴﻕ‪ :‬ﻁﻪ ﺠﺎﺒﺭ ﻓﻴﺎﺽ ﺍﻟﻌﻠﻭﺍﻨﻲ‪،‬‬ ‫ﻁ‪ ،2‬ﻤﺅﺴﺴﺔ ﺍﻟﺭﺴﺎﻟﺔ‪ ،‬ﺒﻴﺭﻭﺕ‪.1992 ،‬‬

‫‪ -‬ﺍﻟﺭﺍﺯﻱ‪ :‬ﻤﻔﺎﺘﻴﺢ ﺍﻟﻐﻴﺏ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺏ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺒﻴﺭﻭﺕ‪.1990 ،‬‬

‫‪ -5‬ﺍﻟﺯﺭﻜﺸﻲ‪ :‬ﺘﺤﻘﻴﻕ ﻟﺠﻨﺔ ﻤﻥ ﻋﻠﻤﺎﺀ ﺍﻷﺯﻫﺭ‪ :‬ﺍﻟﺒﺤﺭ ﺍﻟﻤﺤﻴﻁ‪ ،‬ﻁ‪ ،1‬ﺩﺍﺭ‬ ‫ﺍﻟﻜﺘﺒﻲ‪.1994،‬‬

‫‪ -6‬ﺍﻟﺴﺒﻜﻲ‪ :‬ﺍﻹﺒﻬﺎﺝ ﻓﻲ ﺸﺭ‬ ‫ﺒﻴﺭﻭﺕ‪.‬‬

‫ﺍﻟﻤﻨﻬﺎﺝ‪ ،‬ﻁ‪1404 ،1‬ﻫـ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺏ ﺍﻟﻌﻠﻤﻴﺔ‪،‬‬

‫‪ -‬ﻋﺭﻭﺱ ﺍﻷﻓﺭﺍ ‪ ،‬ﻀﻤﻥ ﺸﺭﻭ ﺍﻟﺘﻠﺨﻴﺹ‪ ،‬ﺩﺍﺭ ﺍﻟﺴﺭﻭﺭ‪ ،‬ﻟﺒﻨﺎﻥ‪.‬‬

‫‪ -7‬ﺍﻟﺸﺎﻓﻌﻲ‪ :‬ﺍﻟﺭﺴﺎﻟﺔ‪ ،‬ﺘﺤﻘﻴﻕ ﺃﺤﻤﺩ ﺸﺎﻜﺭ ‪)،‬ﺩ‪.‬ﻁ‪.‬ﺕ( ﺩﺍﺭ ﺍﻟﻜﺘﺏ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺒﻴﺭﻭﺕ‪.‬‬

‫‪ -8‬ﻁﻪ ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ‪ :‬ﺘﺠﺩﻴﺩ ﺍﻟﻤﻨﻬﺞ ﻓﻲ ﺘﻘﻭﻴﻡ ﺍﻟﺘﺭﺍﺙ‪،‬ﺍﻟﻤﺭﻜﺯ ﺍﻟﺜﻘﺎﻓﻲ ﺍﻟﻌﺭﺒﻲ‪،‬ﻁ‪،2‬‬ ‫ﺍﻟﺩﺍﺭ ﺍﻟﺒﻴﻀﺎﺀ ﺍﻟﻤﻐﺭﺏ ‪.‬‬

‫‪ -‬ﺍﻟﻌﻤل ﺍﻟﺩﻴﻨﻲ ﻭﺘﺠﺩﻴﺩ ﺍﻟﻌﻘل‪ ،‬ﻁ‪ 2‬ﺍﻟﻤﺭﻜﺯ ﺍﻟﺜﻘﺎﻓﻲ ﺍﻟﻌﺭﺒﻲ‪ ،‬ﺒﻴﺭﻭﺕ‪ ،‬ﻟﺒﻨﺎﻥ‪ ،‬ﺍﻟﺩﺍﺭ‬

‫ﺍﻟﺒﻴﻀﺎﺀ‪ ،‬ﺍﻟﻤﻐﺭﺏ ‪.1997‬‬

‫ﺩ‪ .‬ﺍﻟﻤﺼﻁﻔﻰ ﺘﺎﺝ ﺍﻟﺩﻴﻥ‬

‫ﺍﻟﻤﺠــــﺎﺯ ﻤﻥ ﻤﻨﻅـﻭﺭ ﺠﺩﻴﺩ‬

‫‪ -9‬ﻋﺒﺩ ﺍﻟﻘﺎﻫﺭ ﺍﻟﺠﺭﺠﺎﻨﻲ‪ :‬ﺃﺴﺭﺍﺭ ﺍﻟﺒﻼﻏﺔ‪ ،‬ﺘﺤﻘﻴﻕ ﻤﺤﻤﺩ ﺭﺸﻴﺩ ﺭﻀﺎ ‪ ،‬ﻁ‪ ،1‬ﺩﺍﺭ ﺍﻟﻜﺘﺏ‬ ‫ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺒﻴﺭﻭﺕ‪1988 ،‬‬

‫‪ -10‬ﺍﻟﻌﻠﻭﻱ ‪ :‬ﺍﻟﻁﺭﺍﺯ ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺏ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺒﻴﺭﻭﺕ‪.1982،‬‬

‫‪-11‬‬

‫ﻋﻠﻲ ﺒﻥ ﻤﺤﻤﺩ ﺍﻟﺠﺭﺠﺎﻨﻲ‪ ،‬ﺘﺤﻘﻴﻕ‪ :‬ﺇﺒﺭﺍﻫﻴﻡ ﺍﻷﺒﻴﺎﺭﻱ ‪:‬ﺍﻟﺘﻌﺭﻴﻔﺎﺕ‪) ،‬ﺩ‪.‬ﺕ( ﺩﺍﺭ‬

‫‪-12‬‬

‫ﻓﻬﻤﻲ ﺯﻴﺩﺍﻥ ‪ :‬ﻓﻲ ﻓﻠﺴﻔﺔ ﺍﻟﻠﻐﺔ‪ ،‬ﺩﺍﺭ ﺍﻟﻨﻬﻀﺔ ﺍﻟﻌﺭﺒﻴﺔ‪ ،‬ﺒﻴﺭﻭﺕ‪.1985 ،‬‬

‫ﺍﻟﺭﻴﺎﻥ‪.‬‬

‫‪-13‬‬

‫‪-14‬‬

‫ﺍﻟﻘﺯﻭﻴﻨﻲ‪ :‬ﺘﻠﺨﻴﺹ ﺍﻟﻤﻔﺘﺎ ‪ ،‬ﻀﻤﻥ ﺸﺭﻭ ﺍﻟﺘﻠﺨﻴﺹ‪ ،‬ﺩﺍﺭ ﺍﻟﺴﺭﻭﺭ‪ ،‬ﻟﺒﻨﺎﻥ‪.‬‬

‫ﻟﻁﻔﻲ ﻋﺒﺩ ﺍﻟﺒﺩﻴﻊ‪ :‬ﻓﻠﺴﻔﺔ ﺍﻟﻤﺠﺎﺯ‪ ،‬ﺒﻴﻥ ﺍﻟﺒﻼﻏﺔ ﺍﻟﻌﺭﺒﻴﺔ ﻭﺍﻟﻔﻜﺭ ﺍﻟﺤﺩﻴﺙ‪ ،‬ﻁ‪،2‬‬

‫ﺩﺍﺭ ﺍﻟﺒﻼﺩ‪ ،‬ﺠﺩﺓ‪. 1986 ،‬‬

‫‪ -15‬ﺍﻟﺴﻴﻭﻁﻲ ‪:‬ﺍﻟﻤﺯﻫﺭ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻠﻐﺔ ﻭﺃﻨﻭﺍﻋﻬﺎ‪ ،‬ﺘﺤﻘﻴﻕ‪ :‬ﻤﺤﻤﺩ ﺃﺒﻭ ﺍﻟﻔﻀل ﺇﺒﺭﺍﻫﻴﻡ‬ ‫ﻭﺁﺨﺭﻴﻥ‪ ،‬ﻤﻨﺸﻭﺭﺍﺕ ﺍﻟﻤﻜﺘﺒﺔ ﺍﻟﻌﺼﺭﻴﺔ‪)،‬ﺩ‪.‬ﻁ( ‪ ،‬ﺒﻴﺭﻭﺕ ‪.1986‬‬

‫‪ -‬ﺍﻟﻤﻁﻌﻨﻲ‪ :‬ﺍﻟﻤﺠﺎﺯ ﻓﻲ ﺍﻟﻠﻐﺔ ﻭﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﺒﻴﻥ ﺍﻹﺠﺎﺯﺓ ﻭﺍﻟﻤﻨﻊ‪ ،‬ﻋﺭﺽ‬

‫‪-16‬‬

‫ﻭﺘﺤﻠﻴل ﻭﻨﻘﺩ‪ ،‬ﻁ‪،2‬ﻤﻜﺘﺒﺔ ﻭﻫﺒﻪ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ‪.1993 ،‬‬

‫ﺍﺒﻥ ﻤﻨﻅﻭﺭ‪ :‬ﻟﺴﺎﻥ ﺍﻟﻌﺭﺏ‪ ،‬ﺩﺍﺭ ﺼﺎﺩﺭ‪ ،‬ﺒﻴﺭﻭﺕ ‪.‬‬

‫‪-17‬‬

‫ﺃﺒﻭ ﺍﻟﻭﻟﻴﺩ ﺍﻟﺒﺎﺠﻲ‪ :‬ﺘﺤﻘﻴﻕ‪ :‬ﻋﺒﺩ ﺍﷲ ﺍﻟﺠﺒﻭﺭﻱ‪ :‬ﺇﺤﻜﺎﻡ ﺍﻟﻔﺼﻭل ﻓﻲ ﺃﺤﻜﺎﻡ‬

‫‪-18‬‬

‫ﺍﻟﺘﻠﺨﻴﺹ‪ ،‬ﺩﺍﺭ‬

‫ﺍﻷﺼﻭل‪ ،‬ﻁ‪ ،1‬ﻤﺅﺴﺴﺔ ﺍﻟﺭﺴﺎﻟﺔ‪ ،‬ﺒﻴﺭﻭﺕ‪.1989،‬‬ ‫ﺍﺒﻥ ﻴﻌﻘﻭﺏ ﺍﻟﻤﻐﺭﺒﻲ ‪ :‬ﻤﻭﺍﻫﺏ ﺍﻟﻔﺘﺎ‬

‫ﺍﻟﺴﺭﻭﺭ‪ ،‬ﻟﺒﻨﺎﻥ‪.‬‬

‫‪ ،‬ﻀﻤﻥ ﺸﺭﻭ‬

‫ﺍﻟﻭﺤﻲ ﻭﻋﻠﻭﻤـﻪ‬

‫ﻫـ‬1424 / ‫ﻡ‬2003 ، (2) ‫ ﻋﺩﺩ‬، (5) ‫ ﻤﺠﻠﺩ‬، ‫ﺘﻔﻜﱡﺭ‬ ‫ﻴﺔ‬

‫ﺍ‬

1. Merrit Ruhlen. On the origin of language ,studies in linguistic taxonomy ,Stanford University Press, 1944 .

2. Marcel Danesi, Vico, Metaphor, and the origin of language ,Indiana University Press,1993. 3. The Oxford English Dictionary ,J.A. Simpson and S.C. Weiner, 2nd Edition, 1989, Calarendon Press, Oxford. V: XVIII. 4. R.E.Acher, The Encyclopedia of Language and Linguistics ,V5,. 5. Weiss,Bernard George, Language in orthodox Muslim thought :a study of “Wad! al-lughah” and its development .A PhD dissertation presented to the faculty of Prinston university, May 1966, .

‫ﺍﻟﻤﺭﺍ‬

‫ﺍﻟﺘﻤﻜﻴ ﺍﻟﺤ‬

‫ﺭ‬

‫ﺭﺍ ﺔ‬

‫ﺭ ﺍﻟ ﺭ‬

‫ﺍﻟﻤ‬ ‫ﺍﻟ‬ ‫‪.‬‬

‫ﺍ‬

‫ﻤﺤﻤ ﺍ ﻤﻴ ﺍﻟ ﻴ‬

‫)*(‬

‫ﻥ ﺍﻟﻨﺎﻅﺭ ﻓﻲ ﺍﻟﻭﺍﻗﻊ ﺍﻟﻌﺎﻟﻤﻲ ﺍﻟﻤﻌﻴﺵ ﻴﻼﺤﻅ ﻫﻴﻤﻨﺔ ﺍﻟﺤﻀﺎﺭﺓ ﺍﻟﻐﺭﺒﻴﺔ ﺍﻟﻤﺸﺒّﻌﺔ‬ ‫ﺇّ‬

‫ﺒﺎﻟﻘﻴﻡ ﺍﻟﻤﺴﻴﺤﻴﺔ ﺍﻟﻴﻬﻭﺩﻴﺔ ﻭﻫﻲ ﻗﻴﻡ ﻤﻨﺒﺜﻘﺔ ﻤﻥ ﺨﻁﺎﺏ ﺇﻟﻬﻲ ﺤﺼﺭﻱ ﺃﻱ ﺨﺎﺹ‬

‫ﺒﺸﻌﻭﺏ ﻭﺃﻗﻭﺍﻡ ﻤﻌﻴّﻨﺔ ﻭﺠﺎﺀ ﻤﺭﺍﻋﻴﹰﺎ ﻟﺒﻴﺌﺔ ﺍﻟﻨﺯﻭل ‪ ،‬ﻓﻼ ﻴﻤﻜﻥ – ﺇﺫﻥ – ﺼﺒﻎ ﻫﺫﺍ‬ ‫ﺍﻟﺨﻁﺎﺏ ﺒﺼﺒﻐﺔ ﺍﻟﻌﺎﻟﻤﻴﺔ ﺒﺤﻴﺙ ﻴﺘﻡ ﺘﻌﻤﻴﻡ ﻗﻴﻤﻪ ﻋﻠﻰ ﻜﺎﻓﺔ ﺍﻟﺸﻌﻭﺏ ﻭﻋﻠﻰ ﺍﻤﺘﺩﺍﺩ‬

‫ﻥ ﻤﻥ ﺸﺄﻥ ﻫﺫﺍ ﺃﻥ ﻴﺅﺩﻱ ﺇﻟﻰ ﺍﻟﻤﺸﻘﺔ ﻭﺍﻹﻋﻨﺎﺕ ‪.‬‬ ‫ﺍﻟﻌﺼﻭﺭ ﻷ ّ‬

‫ﻥ ﻫﻨﺎﻙ ﺠﺎﻨﺏ ﻤﺎﺩﻱ ﻤﻠﺤﻭﻅ ﺃﺩﻯ ﺇﻟﻰ ﻫﻴﻤﻨﺔ ﺍﻟﺤﻀﺎﺭﺓ ﺍﻟﻐﺭﺒﻴﺔ ﻭﻫﻭ‬ ‫ﻋﻠﻰ ﺃ ّ‬

‫ﺍﻟﺠﺎﻨﺏ ﺍﻟﻤﺘﻌﻠﱢﻕ ﺒﺘﺴﺨﻴﺭ ﺍﻟﺴﻨﻥ ﺍﻟﺠﺯﺌﻴﺔ ﻻﺴﺘﺜﻤﺎﺭ ﺍﻟﻜﻭﻥ‪ ،‬ﻭﻫﺫﻩ ﺍﻟﺴﻨﻥ ﺘﻌﺘﺒﺭ ﺴﻨﻨ ﹰﺎ‬ ‫ﻥ ﺍﻟﺴﱡﻨﺔ ﺍﻹﻟﻬﻴﺔ ﺍﻟﺤﺎﻜﻤﺔ ﻫﻲ‬ ‫ﻤﺤﺎﻴﺩﺓ ﺘﻌﻁﻲ ﻜل ﻤﻥ ﻴﻭﻅﻔﻬﺎ ﻋﻠﻰ ﻗﺩﺭ ﺴﻌﻴﻪ ‪ ،‬ﻏﻴﺭ ﺃ ّ‬

‫ﺴﻨﺔ ﺍﻹﻴﻤﺎﻥ ﻓﺎﻟﺤﻀﺎﺭﺓ ﺍﻟﺘﻲ ﺘﺘﻌﺎﻤل ﻤﻊ ﻫﺫﻩ ﺍﻟﺴﻨﺔ ﺘﺒﻘﻰ ﻭﺘﻠﻙ ﺍﻟﺘﻲ ﺘﻬﻤﻠﻬﺎ ﺘﻔﻨﻰ‪.‬‬

‫ﻭﺒﺨﺘﻡ ﺍﻟﻨﺒﻭﺓ ﺍﺘﺴﻊ ﺍﻟﺨﻁﺎﺏ ﺍﻹﻟﻬﻲ ﺒﺤﻜﻡ ﻋﺎﻟﻤﻴﺘﻪ ﻟﻴﺸﻤل ﻜﺎﻓﺔ ﺸﻌﻭﺏ ﺍﻟﻌﺎﻟﻡ‬

‫ﻭﻋﻠﻰ ﻤﺭ ﺍﻟﻌﺼﻭﺭ ﻭﺘﻡ ﺘﻜﻠﻴﻑ ﺍﻟﻨﺒﻲ ﻭﺍﺘﺒﺎﻋﻪ ﺒﺈﻅﻬﺎﺭ ﺍﻹﺴﻼﻡ ﻋﻠﻰ ﻤﺎ ﻋﺩﺍﻩ ﻤﻥ‬

‫ﺍﻷﺩﻴﺎﻥ ﻭﻴﻘﺘﻀﻲ ﺫﻟﻙ ﺍﻟﻘﻴﺎﻡ ﺒﻭﺍﺠﺏ ﺍﻟﺘﺒﻠﻴﻎ ﻭﺍﻟﺸﻬﺎﺩﺓ ﻋﻠﻰ ﺍﻟﻨﹼﺎﺱ ‪ ،‬ﺃﻱ ﺃﻥ ﺍﻷﻤﺔ‬

‫ﺍﻟﻤﺴﻠﻤﺔ ﺃﻤﺔ ﺭﺴﺎﻟﺔ ﺘﺅﻤﻥ ﺒﺎﻟﺤﻕ ﻭﺘﺩﻋﻭ ﻟﻪ‪ ،‬ﻭﻫﺫﻩ ﺍﻟﺭﱢﺴﺎﻟﻴﺔ ﺘﺘﻁﻠﺏ ﺃﻥ ﺘﻜﻭﻥ ﺍﻷﻤﺔ ﻓﻲ‬ ‫ﻥ ﺍﻟﻀﻌﻴﻑ ﻻ ﻴﺴﺘﻁﻴﻊ ﺇﻗﺎﻤﺔ ﺍﻟﻌﺩل‪ ،‬ﻟﺫﻟﻙ ﺠﺎﺀ ﺍﻷﻤﺭ ﺍﻹﻟﻬﻲ ﺒﺈﻋﺩﺍﺩ‬ ‫ﻤﻭﻗﻑ ﺍﻟﻘﻭﻯ ﻷ ّ‬

‫ﻥ ﻫﺫﻩ ﺍﻟﺭﺴﺎﻟﻴﺔ ﺃﻭﺠﺩﺕ ﻟﻸﻤﺔ ﺃﻋﺩﺍﺀ ‪‬‬ ‫ﺍﻟﻘﻭﺓ ﻭﺃﺨﺫ ﺍﻟﺤﺫﺭ ﺍﻟﺩﺍﺌﻡ ﻷ ّ‬ ‫ﻴ ﺘﻠ ﻜ ﺤﺘ‬

‫ﻴﺭ ﻜ‬

‫ﻴﻜ‬

‫ﺍ ﺘ‬

‫ﺍﻟﻌﺩﺍﺀ ﻭﺘﻠﻙ ﺍﻟﻤﻘﺎﺘﻠﺔ ﻤﺴﺘﻤﺭﺓ ﻜﻤﺎ ﺘﺩل ﺍﻵﻴﺔ‪.‬‬ ‫)*(‬

‫ﻴ ﺍﻟ‬

‫ﺍ ‪ " ‬ﺍﻟﺒﻘﺭﺓ ‪ ،‬ﺁﻴﺔ ‪ ." 217‬ﻭﻫﺫﺍ‬

‫ﺃﺴﺘﺎﺫ ﻤﺴﺎﻋﺩ ﺒﻤﻌﻬﺩ ﺇﺴﻼﻡ ﺍﻟﻤﻌﺭﻓﺔ‪ -‬ﺠﺎﻤﻌﺔ ﺍﻟﺠﺯﻴﺭﺓ‪.‬‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ ‪1424 /‬ﻫـ‬

‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻹﺠﺘﻤﺎﻋﻴﺔ‬

‫ﻥ ﺴﻌﻲ ﺍﻷﻤﺔ ﻟﺘﺤﻘﻴﻕ ﺘﻠﻙ ﺍﻟﺭﱢﺴﺎﻟﻴﺔ ﻴﻌﻨﻲ ﻓﻲ ﻤ ﻻﺘﻪ ﻫﻴﻤﻨﺔ ﻫﺫﻩ ﺍﻷﻤﺔ ﺒﺤﻴﺙ‬ ‫ﺇّ‬

‫ﺘﻜﻭﻥ ﺼﺎﺤﺒﺔ ﺍﻟﻜﻠﻤﺔ ﻭﺍﻟﻨﻔﻭﺫ ﻓﻲ ﺍﻟﻌﺎﻟﻡ ﻭﻫﻭ ﻤﺎ ﻴﻌﻨﻲ ﺍﻟﺘﻤﻜﻴﻥ‪ .‬ﻭﻴﺘﻁﻠﺏ ﺘﺤﻘﻴﻕ ﻫﺫﺍ‬

‫ﺍﻟﺘﻤﻜﻴﻥ ﻭﺴﺎﺌل ﻟﺘﺤﻘﻴﻘﻪ ‪ ،‬ﻭﺍﻟﻭﺴﺎﺌل ﺘﻘﻊ ﻓﻲ ﺩﺍﺌﺭﺓ ﺍﻟﻤﺭﻭﻨﺔ ﻭﻋﺩﻡ ﺍﻟﺜﺒﺎﺕ ﻓﻬﻲ ﻗﺎﺒﻠﺔ‬

‫ﻟﻼﺠﺘﻬﺎﺩ ﻋﻠﻰ ﻀﻭﺀ ﺍﻟﻭﺍﻗﻊ ‪ ،‬ﻭﻴﻤﻜﻥ ﺇﺠﻤﺎل ﺍﻟﻭﺴﺎﺌل ﺍﻟﺘﻲ ﻁﺭﺤﺘﻬﺎ ﺍﻟﺭﺅﻴﺔ ﺍﻟﻘﺭﺁﻨﻴﺔ‬

‫ﻓﻴﻤﺎ ﻴﻠﻲ‪-:‬‬

‫‪ :‬ﻭﺴﺎﺌل ﺜﻘﺎﻓﻴﺔ ﻭﻤﻌﺭﻓﻴﺔ ﻴﺘﺤﻘﻕ ﺒﻭﺍﺴﻁﺘﻬﺎ ﺼﻴﺎﻏﺔ ﺍﻷﻓﺭﺍﺩ ﻭﺘﺸﻜﻴل ﻋﻘﻭﻟﻬﻡ ﻭﻓﻘﹰﺎ‬ ‫ﻟﻤﺒﺎﺩ ﺍﻹﺴﻼﻡ ﻭﺘﺼﻭﺭﺍﺘﻪ‪.‬‬

‫ﻴ ‪ :‬ﻭﺴﺎﺌل ﻤﺅﺴﺴﻴﺔ ﻭﺘﻨﻅﻴﻤﻴﺔ ﻟﻬﺎ ﺍﻟﻘﺩﺭﺓ ﻋﻠﻲ ﺴﻴﺎﺴﺔ ﺍﻟﻨﹼﺎﺱ ﻭﺼﻴﺎﻨﺔ ﻨﻅﺎﻡ ﺍﻟﻭﺤﺩﺓ‬ ‫ﻭﺘﺤﻘﻴﻕ ﺍﻟﺨﺒﺭﺓ ﺍﻟﻨﻤﻭﺫﺠﻴﺔ ﻭﺘﺤﺴﻴﻨﻬﺎ ﺒﺎﺴﺘﻤﺭﺍﺭ ﺒﺎﻋﺘﺒﺎﺭﻫﺎ ﺍﻟﻨﻤـﻭﺫﺝ ﺍﻟﻤﺭﺴـل‬

‫ﻥ ﺍﻟﻨﻤﻭﺫﺠﻴﺔ ﻗﻭﺓ ﺃﺴﺎﺴﻴﺔ ﻓﻲ ﺍﻹﻗﻨﺎﻉ ﻭﺍﻟﺠﺫﺏ ﻭﻤـﻥ ﺜـﻡ ﻓﻬـﻲ‬ ‫ﻟﻠﻨﺎﺱ ﻜﺎﻓﺔ ”ﻷ ّ‬ ‫ﺸﺭﻁ ﻓﻲ ﺍﻟﺨﺭﻭﺝ ﻭﻤﺼﺩﺍﻗﻴﺔ ﻟﻠﺩﻋﻭﺓ")‪.(1‬‬

‫ﻟ ‪ :‬ﻭﺴﺎﺌل ﻋﺴﻜﺭﻴﺔ ﻭﺘﻜﻨﻭﻟﻭﺠﻴﺔ ﻟﻬﺎ ﺍﻟﻘﺩﺭﺓ ﻋﻠﻲ ﺍﻟﺭﺩﻉ ﻭﺇﺤـﺩﺍﺙ ﺍﻟﺘـﻭﺍﺯﻥ ﻓـﻲ‬ ‫ﺭﺍ‬

‫ﻤﻴﺯﺍﻥ ﺍﻟﻘﻭﻯ‪.‬‬

‫‪ :‬ﺍﻟﻭﺴﺎﺌل ﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﺍﻟﺘﻲ ﺒﻤﻭﺠﺒﻬﺎ ﻴﺘﻡ ﺇﻴﺠﺎﺩ ﻤﺠﺘﻤﻊ ﺍﻟﻜﻔﺎﻴﺔ ﻭﺍﻟﻌﺩل ﻜﻤﺎ ﻴـﺘﻡ‬ ‫ﻤﻥ ﺨﻼﻟﻬﺎ ﺇﻋﺩﺍﺩ ﺍﻟﻭﺴﺎﺌل ﺍﻟﺴﺎﺒﻘﺔ‪.‬‬

‫ﺴّﻴﺎﺴﻲ ﻭﺍﻻﻗﺘﺼﺎﺩﻱ ﻭﺍﻟﻌﻠﻤﻲ ﻭﺍﻟﺘﻜﻨﻭﻟﻭﺠﻲ – ﻫﻲ ﺍﻟﺘﻲ ﺘﻘﻭﻡ‬ ‫ﻭﻫﺫﻩ ﺍﻟﻭﺴﺎﺌل – ﺍﻟ َ‬

‫ﻋﻠﻴﻬﺎ ﺍﻟﻘﻭﺓ " ﻭﺍﻟﺘﻜﺎﻤل ﻫﻭ ﺍﻟﻘﻭﺓ‪ .‬ﻭﺍﻟﻘﻭﺓ ﻫﻲ ﺍﻟﻤﻤﺎﺜﻠﺔ ﺃﻱ ﺍﻟﻤﻌﺎﺼﺭﺓ ﻓﺎﻨﻁﻼﻗـﹰﺎ ﻤـﻥ‬

‫ﻥ ﺍﻟﻘﺭﺁﻥ ﻴﺩﻋﻭ ﻟﻠﺘﺤﺩﻴﺙ‬ ‫ﺍﻟﻌﻼﻗﺔ ﺒﻴﻥ ﺍﻟﺩﻭﺭ ﺍﻟﺭﱢﺴﺎﻟﻲ ﻟﻸﻤﺔ ﻭﺍﻟﻤﻭﻗﻑ ﺍﻟﻌﺩﺍﺌﻲ ﻟ ﺨﺭ ﻓﺈ ّ‬

‫ﻥ ﺍﻟﻤﻤﺎﺜﻠﺔ‬ ‫ﺃﻱ ﺘﺠﺩﻴﺩ ﺍﻵﻟﻴﺎﺕ ﻭﺍﻟﺘﻘﻨﻴﺎﺕ ﻤﻥ ﺃﺠل ﺘﺤﻘﻴﻕ ﺍﻟﻤﻤﺎﺜﻠﺔ – ﺃﻱ ﺍﻟﻤﻌﺎﺼﺭﺓ – ﻷ ّ‬

‫)‪(1‬‬

‫ﺍﻟﻌﻤﺎﺭﻱ ‪ :‬ﻨﻅﺭﻴﺔ ﺍﻻﺴﺘﻌﺩﺍﺩ ‪ ،‬ﺹ‪.117‬‬

‫ﺍﻟﺘﻤﻜﻴ ﺍﻟﺤ‬

‫ﺍﻟﻤ‬

‫ﺭ‬

‫ﺭ ﺍﻟ ﺭ‬

‫‪ -‬ﺭﺍ ﺔ‬

‫ﺍﻟ‬

‫‪.‬‬

‫ﺍ‬

‫ﻤﺤﻤ ﺍ ﻤﻴ ﺍﻟ ﻴ‬

‫ﺸﺭﻁ ﻓﻲ ﺍﻟﻤﻭﺍﺠﻬﺔ ﻭﻋﻠﻴﻪ ﺘﻜﻭﻥ ﺍﻟﻤﻌﺎﺼﺭﺓ )ﺍﻟﺘﺤﺩﻴﺙ( ﻭﺍﺠﺒـﺔ ﺤﺴـﺏ ﺍﻟﻤﻀـﻤﻭﻥ‬

‫ﺍﻟﻘﺭﺁﻨﻲ")‪.(1‬‬ ‫ﺍﻟ‬

‫ﺍﻟ‬

‫ﻴﺔ‬

‫ﻻ ﻤﻥ ﺨﻼل ﺍﻟﺴﻌﻲ ﺘﺒﻌﹰﺎ ﻟﻤﻨﻬﺞ ﺍﻟﻤﺭﺤﻠﻴﺔ ﻭﺍﻟﺘـﺩﺭﺝ‬ ‫ﺇﺫﺍ ﻜﺎﻥ ﺍﻟﺘﻤﻜﻴﻥ ﻻ ﻴﺘﺤﻘﹼﻕ ﺇ ﹼ‬

‫ﻥ ﺍﻟﻭﺴﻴﻠﺔ ﺍﻟﺜﻘﺎﻓﻴﺔ ﺘﻌﺘﺒﺭ ﺒﺩﺍﻴﺔ ﺍﻟﺴﱠﻌﻲ ﻟﺘﺤﻘﻴﻕ ﺍﻟﺘﻤﻜﻴﻥ ﻭﺫﻟﻙ ﺒﺒﻨﺎﺀ ﺍﻹﻨﺴﺎﻥ ﺍﻟﺭﱢﺴـﺎﻟﻲ‬ ‫ﻓﺈ ّ‬

‫ﺍﻟﺫﻱ ﻴﺘﻁﺎﺒﻕ ﻤﻊ ﺍﻟﺨﻁﺎﺏ ﺍﻹﻟﻬﻲ ‪ ،‬ﻭﺍﻟﺴّﺎﻋﻲ ﺇﻟﻰ ﺘﻨﺯﻴل ﻗﻴﻡ ﻫﺫﺍ ﺍﻟﺨﻁﺎﺏ ﻓﻲ ﺍﻟﻭﺍﻗﻊ‪.‬‬ ‫ﻭﺒﺫﻟﻙ ﺘﻐﺩﻭ ﺍﻟﻭﺴﻴﻠﺔ ﺍﻟﺜﻘﺎﻓﻴﺔ ﻤﻥ ﺃﻫﻡ ﻭﺃﺨﻁﺭ ﺍﻟﻭﺴﺎﺌل ﻹﺤﺩﺍﺙ ﺍﻟﺘﻤﻜﻴﻥ ﻷﻨﻪ ﻤﺎ ﻟﻡ ﻴﺘﻡ‬

‫ﺇﻴﺠﺎﺩ ﺍﻹﻨﺴﺎﻥ ﺍﻟﺭﱢﺴﺎﻟﻲ ﻓﻠﻴﺱ ﺜﻤﺔ ﺴﺒﻴل ﻴﻭﺼل ﺇﻟﻰ ﺍﻟﺘﻤﻜﻴﻥ‪ .‬ﻭﻟﻬﺫﺍ ﻜﺎﻨﺕ ﻫﺫﻩ ﺍﻟﻭﺴﻴﻠﺔ‬ ‫ﻫﻲ ﺒﺩﺍﻴﺔ ﻜﺎﻓﺔ ﺍﻟﺩﻋﻭﺍﺕ ﺍﻟﻨﺒﻭﻴﺔ‪ .‬ﻭﺘﺘﺤﻘﻕ ﻫﺫﻩ ﺍﻟﻭﺴﻴﻠﺔ ﻭﻓﻕ ﺍﻟﻤﺤﺎﻭﺭ ﺍﻟﺘﺎﻟﻴﺔ ‪:‬‬ ‫‪ :‬ﺍﻟﻤﺤ ﺭﺍﻟﺘ‬

‫ﺭ‬

‫ﺍ‬

‫ﺘ‬

‫ﻥ ﻴﺒﺩﺃ ﻤﻥ ﺘﻐﻴﻴﺭ ﻤﺎ ﺒـﺎﻷﻨﻔﺱ ‪ ،‬ﺃﻭ‬ ‫ﻥ ﺃﻱ ﺘﻐﻴﻴﺭ ﻨﺎﺠﺢ ﻓﻲ ﻋﺎﻟﻡ ﺍﻟﺸﻬﺎﺩﺓ ﻻﺒﺩ ﺃ ّ‬ ‫ﺇّ‬

‫ﻥ ﺘﻐﻴﻴﺭ ﺍﻟﻭﺍﻗﻊ ﺍﻻﺠﺘﻤﺎﻋﻲ ﻴﺴﺘﻠﺯﻡ ﺘﻐﻴﻴﺭ ﻭﺍﻗﻊ ﺃﺴﺒﻕ ﻤﻨﻪ ﻫـﻭ ﺍﻟﻭﺍﻗـﻊ‬ ‫ﺒﻤﻌﻨﻰ ﺁﺨﺭ ﺇ ّ‬

‫ﺍﻟﻨﻔﺴﻲ ‪ ،‬ﻭﻫﺫﺍ ﻴﺴﺘﺩﻋﻲ ﻭﺠﻭﺩ ﻨﻤﻭﺫﺝ ﺘﺭﺒﻭﻱ ﻟﻠﺘﻐﻴﻴﺭ ﻤﺴﺘﻘﻰ ﻤﻥ ﻤﺫﻫﺒﻴﺔ ﻜﻭﻨﻴﺔ‪ .‬ﻫﺫﺍ‬

‫ﺍﻟﺘﻐﻴﻴﺭ ﻓﻲ ﺍﻟﻤﻨﻬﺞ ﺍﻹﺴﻼﻤﻲ ﻴﺘﺤﻘﹼﻕ ﻤﻥ ﺨﻼل ﺍﻟﻤﻨﻅﻭﻤﺔ ﺍﻹﻴﻤﺎﻨﻴﺔ ﺍﻟﺘﻲ ﺘﻨﺒﺜﻕ ﻜﻠﻬﺎ ﻤﻥ‬ ‫ﻥ ﺍﻹﻴﻤﺎﻥ ﻓﻲ ﺍﻟﺘﺼّﻭﺭ ﺍﻟﻘﺭﺁﻨﻲ ﻴﺒﺩﺃ ﻜﻌﻤﻠﻴﺔ ﺒﺎﻁﻨﻴﺔ‬ ‫ﻋﻘﻴﺩﺓ ﺍﻹﻴﻤﺎﻥ ﺒﺎﷲ ﻭﺘﻭﺤﻴﺩﻩ‪ .‬ﺫﻟﻙ ﺃ ّ‬

‫ﺤﻴﺙ ﻴﺘﻡ ﺇﺼﻼ ﺍﻟﻘﻠﺏ ﺍﻟﺫﻱ ﻴﻌﺘﺒﺭ ﻤﻨﺒﻌﹰﺎ ﻟﻠﻌﻭﺍﻤل ﺍﻟﺒﺎﻁﻨﻴﺔ ﺜﻡ ﻴﺘﺤﻘﹼﻕ ﺍﻟﺘﻐﻴﻴـﺭ ﻓـﻲ‬

‫ﻥ ﺍﻟﺒﻌـﺩ ﺍﻻﻋﺘﻘـﺎﺩﻯ‬ ‫ﺍﻟﺫﻫﻥ ﻭﻭﺠﻬﺔ ﺍﻟﻨﻅﺭ ﻭﻴﻨﻌﻜﺱ ﺫﻟﻙ ﻋﻠﻰ ﺍﻷﻋﻤﺎل‪ .‬ﻭﻋﻠﻰ ﻫﺫﺍ ﻓﺈ ّ‬ ‫ﻭﺍﻟﺘﺼﱡﻭﺭﻱ ﻴﻌﺩ ﻤﺤﻭﺭ ﺍﻟﺒﻨﺎﺀ ﺍﻟﺜﻘﺎﻓﻲ ﻟﻠﻤﺠﺘﻤﻊ ‪ ،‬ﻭﻟﻪ ﺍﻟﺩﻭﺭ ﺍﻟﻤﺤـﻭﺭﻱ ﻓـﻲ ﻋﻤﻠﻴـﺔ‬

‫ﺍﻟﺘﻐﻴﻴﺭ ﻭﺇﻨﺸﺎﺀ ﻤﺠﺘﻤﻊ ﺍﻻﺴﺘﺨﻼﻑ ‪ ،‬ﺤﻴﺙ ﻻ ﻴﻌﺩ ﻫﺫﺍ ﺍﻟﺒﻌﺩ ﻭﺴـﻴﻠﺔ ﻓﺤﺴـﺏ ﻭﺇﻨﻤـﺎ‬ ‫ﻴﺸﻜﱢل ﻤﻥ ﺯﺍﻭﻴﺔ ﺃﺨﺭﻯ ﻏﺎﻴﺔ ﻟﻬﺫﺍ ﺍﻟﻤﺠﺘﻤﻊ ﺤﻴﺙ ﻴﻬﺩﻑ ﺍﻟﺘﺼﻭﱡﺭ ﺍﻹﺴﻼﻤﻲ ﺍﻟﻭﺼﻭل‬

‫ﺇﻟﻰ ﻤﺠﺘﻤﻊ ﺍﻻﺴﺘﺨﻼﻑ ﺍﻟﻤﻜﻭﱠﻥ ﻤﻥ ﺃﻓﺭﺍﺩ ﻴﺤﻤﻠﻭﻥ ﺍﻟﺭﺴﱢﺎﻟﺔ ﻭﺍﻷﻤﺎﻨﺔ ﻭﻴﻘﻭﻤﻭﻥ ﺒﻭﻅﻴﻔﺔ‬ ‫)‪(1‬‬

‫ﺍﻟﻌﻤﺎﺭﻱ ‪ :‬ﻨﻅﺭﻴﺔ ﺍﻻﺴﺘﻌﺩﺍﺩ ‪ ،‬ﺹ ‪) 118- 117‬ﺒﺘﺼﺭﻑ(‪.‬‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ ‪1424 /‬ﻫـ‬

‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻹﺠﺘﻤﺎﻋﻴﺔ‬

‫ﻥ ﻤﻴﻼﺩ ﺍﻟﺠﻤﺎﻋﺔ‬ ‫ﺍﻟﺸﻬﺎﺩﺓ ﻋﻠﻰ ﺍﻟﻌﺎﻟﻤﻴﻥ ﺘﺤﻘﻴﻘﹰﺎ ﻟﻠﻌﺒﺎﺩﺓ ﷲ ﻭﺤﺩﻩ")‪ .(1‬ﻋﻠﻰ ﻀﻭﺀ ﺫﻟﻙ ﻓﺈ ّ‬ ‫ﻤﻥ ﺍﻟﻭﺠﻬﺔ ﺍﻟﺜﻘﺎﻓﻴﺔ ﺩﻟﻴل ﻋﻠﻰ ﻅﻬﻭﺭ ﻤﻨﻬﺞ ﺠﺩﻴﺩ ﻟﻠﺴﻠﻭﻙ ﺍﻻﺠﺘﻤﺎﻋﻲ ﻭﺒﺭﻭﺯ ﺍﺘﺠـﺎﻩ‬

‫ﻓﻜﺭﻯ ﻴﺤﻤل ﻗﻴﻤﹰﺎ ﺘﻬﺩﻑ ﺇﻟﻰ ﺇﻋﺎﺩﺓ ﺒﻨﺎﺀ ﺍﻟﻤﺠﺘﻤﻊ ﻭﻁﺒﻌﻪ ﺒﻁﺎﺒﻊ ﺁﺨﺭ "ﻭﻟﻜـﻥ ﺤﻴﻨﻤـﺎ‬ ‫ﺠل ﻅﻬﻭﺭ ﺸـﻜل‬ ‫ﻨﺘﺤﺩّﺙ ﻋﻥ ﻤﻴﻼﺩ ﻤﺠﺘﻤﻊ ﻤﻌ ﱠﻴﻥ ﻓﺈﻨﹼﺎ ﻨﻌﺭﻓﻪ ﻀﻤﻨﹰﺎ ﺒﻭﺼﻔﻪ ﺤﺩﺜﹰﺎ ﻴﺴ ﱢ‬

‫ﻤﻥ ﺃﺸﻜﺎل ﺍﻟﺤﻴﺎﺓ ﺍﻟﻤﺸﺘﺭﻜﺔ‪ .‬ﻜﻤﺎ ﻴﺴﺠﱢل ﻨﻘﻁﺔ ﺍﻨﻁﻼﻕ ﻟﺤﺭﻜﺔ ﺍﻟﺘﻐﻴﻴﺭ ﺍﻟﺘﻲ ﺘﺘﻌـﺭّﺽ‬

‫ﻟﻬﺎ ﺍﻟﺤﻴﺎﺓ ﻭﻴﻅﻬﺭ ﻫﺫﺍ ﺍﻟﺸﻜل ﻓﻲ ﺼﻭﺭﺓ ﻨﻅﺎﻡ ﺠﺩﻴﺩ ﻟﻠﻌﻼﻗﺎﺕ ﺒﻴﻥ ﺃﻓﺭﺍﺩ ﺠﻤﺎﻋﺔ ﻤﻌﻴّﻨﺔ‬

‫‪ ...‬ﺍﻟﻤﺠﺘﻤﻊ ﻫﻭ ﺍﻟﺠﻤﺎﻋﺔ ﺍﻟﺘﻲ ﺘﻐﻴﱢﺭ ﺩﺍﺌﻤﹰﺎ ﺨﺼﺎﺌﺼﻬﺎ ﺒﺈﻨﺘﺎﺝ ﻭﺴﺎﺌل ﺍﻟﺘﻐﻴﻴﺭ ﻤﻊ ﻋﻠﻤﻬﺎ‬ ‫ﺒﺎﻟﻬﺩﻑ ﺍﻟﺫﻱ ﺘﺴﻌﻲ ﺇﻟﻴﻪ ﻤﻥ ﻭﺭﺍﺀ ﻫﺫﺍ ﺍﻟﺘﻐﻴﻴﺭ")‪ .(2‬ﻓﻬﺫﺍ ﺍﻟﻨﻅﺎﻡ ﻤﻥ ﺍﻟﻌﻼﻗﺎﺕ ﻫﻭ ﺍﻟﺫﻱ‬

‫ﻴﺸﻜﹼل ﺍﻟﻤﻐﺯﻯ ﺍﻟﺜﻘﺎﻓﻲ ﻟﻠﺠﻤﺎﻋﺔ ﺍﻟﺘﻲ ﺘﺭﻴﺩ ﺇﻨﺠﺎﺯ ﻋﻤﻠﻴﺔ ﺍﻟﺘﻐﻴﻴﺭ‪ .‬ﻓﺎﻟﺘﻭﻟﻴـﺩ ﺍﻟﺠﻤـﺎﻋﻲ‬

‫ﻼ ﻋﻔﻭﻴﹰﺎ ﺒﻤﻘﺩﺍﺭ ﻤﺎ ﻫﻭ ﺠﻬﺩ ﺨﺎﻀﻊ ﻟﺴﻨﻥ ﺍﻟﺒﻨﺎﺀ ﺍﻟﺤﻀﺎﺭﻱ‬ ‫ﺍﻟﻤﺸﺘﺭﻙ ﻟﻠﺘﺎﺭﻴ ﻟﻴﺱ ﻋﻤ ﹰ‬

‫ﺍﻟﺘﻲ ﺘﺤﻜﻡ ﻤﻘﺎﻴﻴﺱ ﺍﻟﺴﻠﻭﻙ ﺩﺍﺨل ﻋﺎﻟﻡ ﺍﻷﻓﻜﺎﺭ ﻭﺍﻷﺸـﺨﺎﺹ ﻭﺍﻷﺸـﻴﺎﺀ ﺇﺫ "ﺍﻟﻌﻤـل‬ ‫ﺍﻟﺘﺎﺭﻴﺨﻲ ﺒﺎﻟﻀﺭﻭﺭﺓ ﻤﻥ ﺼﻨﻊ ﺍﻷﺸﺨﺎﺹ ﻭﺍﻷﻓﻜﺎﺭ ﻭﺍﻷﺸﻴﺎﺀ ﺠﻤﻴﻌﹰﺎ‪ .‬ﻭﻤﻌﻨﻲ ﻫﺫﺍ ﺃﻨﹼﻪ‬ ‫ﻻ ﻴﻤﻜﻥ ﺃﻥ ﻴﺘﻡ ﻋﻤل ﺘﺎﺭﻴﺨﻲ ﺇﺫﺍ ﻟﻡ ﺘﺘﻭﻓﺭ ﺼﻼﺕ ﻀﺭﻭﺭﻴﺔ ﺩﺍﺨـل ﻫـﺫﻩ ﺍﻟﻌـﻭﺍﻟﻡ‬

‫ﺍﻟﺜﻼﺜﺔ ﻟﺘﺭﺒﻁ ﺃﺠﺯﺍﺀﻫﺎ ﻓﻲ ﻨﻁﺎﻗﻬﺎ ﺍﻟﺨﺎﺹ ﻭﺒﻴﻥ ﻫﺫﻩ ﺍﻟﻌﻭﺍﻟﻡ ﻟﺘﺸﻜﱢل ﻜﻴﺎﻨﻬﺎ ﺍﻟﻌﺎﻡ ﻤـﻥ‬

‫ﺃﺠل ﻋﻤل ﻤﺸﺘﺭﻙ‪ .‬ﻭﻫﺫﺍ ﺍﻟﺸﺭﻁ ﻴﺴﺘﻠﺯﻡ ﻜﻨﺘﻴﺠﺔ ﻤﻨﻁﻘﻴﺔ ﻭﺠﻭﺩ ﻋﺎﻟﻡ ﺭﺍﺒﻊ ﻫﻭ ﺸـﺒﻜﺔ‬ ‫ﺍﻟﻌﻼﻗﺎﺕ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ "‬

‫)‪(3‬‬

‫ﻥ ﺼﻴﺎﻏﺔ ﺍﻟﻔﺭﺩ ﺍﻟﻤﺴﻠﻡ ﺘﺘﻡ ﻗﺒل ﻭﺠﻭﺩ ﺍﻟﻤﺠﺘﻤـﻊ ﺃﻭ‬ ‫‪ .‬ﻏﻴﺭ ﺃ ّ‬

‫)‪ (1‬ﻨﺼﺭ ﻋﺎﺭﻑ ‪ :‬ﻨﻅﺭﻴﺎﺕ ﺍﻟﺘﻨﻤﻴﺔ ﺍﻟﺴﱢﻴﺎﺴﻴﺔ ‪ ،‬ﺹ‪.327‬‬ ‫)‪ (2‬ﻤﺎﻟﻙ ﺒﻥ ﻨﺒﻲ ‪ :‬ﻤﻴﻼﺩ ﻤﺠﺘﻤﻊ‪ ،‬ﺸﺒﻜﺔ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ‪ ،‬ﺘﺭﺠﻤﺔ ﻋﺒﺩ ﺍﻟﺼﺒﻭﺭ ﺸﺎﻫﻴﻥ‪ ،‬ﺩﺍﺭ‬ ‫ﺍﻟﻔﻜﺭ ‪ ،‬ﺩﻤﺸﻕ ‪1989‬ﻡ‪ ،‬ﺹ ‪.17-16‬‬ ‫)‪ (3‬ﺍﻟﻤﺼﺩﺭ ﻨﻔﺴﻪ ‪ ،‬ﺹ‪ .27‬ﻭﺭﺍﺠﻊ ‪ :‬ﺒﺭﻏﻭﺙ ‪ :‬ﺍﻟﻤﻨﻬﺞ ﺍﻟﻨﺒﻭﻱ ﻭﺍﻟﺘﻐﻴﻴﺭ ﺍﻟﺤﻀـﺎﺭﻱ ‪ ،‬ﺹ‪-108‬‬ ‫‪.109‬‬

‫ﺍﻟﺘﻤﻜﻴ ﺍﻟﺤ‬

‫ﺍﻟﻤ‬

‫ﺭ‬

‫‪ -‬ﺭﺍ ﺔ‬

‫ﺭ ﺍﻟ ﺭ‬

‫‪.‬‬

‫ﺍﻟ‬

‫ﺍ‬

‫ﻤﺤﻤ ﺍ ﻤﻴ ﺍﻟ ﻴ‬

‫ﻥ ﻤﺤل ﺍﻟﺘﻐﻴﻴـﺭ ﻓـﻲ‬ ‫ﻋﺎﻟﻡ ﺍﻷﺸﻴﺎﺀ ﺤﻴﺙ ﺘﻌﺩ ﺍﻟﻔﻜﺭﺓ ﻫﻲ ﻤﺤﻭﺭ ﺍﻟﺩﻭﻟﺔ ﻭﺍﻟﺤﻀﺎﺭﺓ ﻷ ّ‬

‫ﺍﻟﻜﻭﻥ ﻫﻭ ﺍﻹﻨﺴﺎﻥ ﺍﻟﺫﻱ ﻴﻭﺠﺩ ﺍﻷﻓﻜﺎﺭ ﻭﺍﻷﺸﻴﺎﺀ )‪.(1‬‬

‫ﻥ ﺍﻟﻤﻨﻬﺞ ﺍﻟﻘﺭﺁﻨﻲ ﻴﺒﺩﺃ ﻤﻨﻬﺎ ﻓﻲ ﺩﻋﻭﺘـﻪ‬ ‫ﻥ ﺍﻟﻨﻔﺱ ﺘﻌﺘﺒﺭ ﻤﻨﺎﻁ ﺍﻟﺘﻐﻴﻴﺭ ﻓﺈ ّ‬ ‫ﻭﺤﻴﺙ ﺃ ّ‬

‫ﻟﺘﻐﻴﻴﺭ ﺍﻟﻭﺍﻗﻊ ﺤﻴﺙ ﻴﺠﻌل ﺠﻤﺎﻉ ﺍﻟﻭﺴﻴﻠﺔ ﺍﻟﺜﻘﺎﻓﻴﺔ ﻟﻠﺭﺴﺎﻟﺔ ﺍﻟﺨﺎﺘﻤﺔ ﻓﻲ ‪‬‬ ‫ﺍ ﻤﻴﻴ ﺭ‬

‫ﻜ ﺍﻤ‬

‫ﻟ‬

‫ﻤ‬

‫ﻴﺘﻠ‬

‫ﻠﻴ‬

‫ﻴﺘ‬

‫ﻴ ﻜﻴ‬

‫ﻴ ﻠﻤ‬

‫ﺍﻟﻜﺘ‬

‫ﺍﻟ‬

‫ﺍﻟﺤﻜﻤ ﺔ‬

‫ﻤ ﻴ ‪" ‬ﺍﻟﺠﻤﻌﺔ ‪ ،‬ﺁﻴﺔ ‪ ."2‬ﻓﺘﺯﻜﻴﺔ ﺍﻟﻨﻔﺱ ﺒـﺘﻼﻭﺓ ﺍﻵﻴـﺎﺕ‬

‫ﺘﻬﺩﻑ ﺇﻟﻲ ﺘﻤﻜﻴﻥ ﻗﻴﻡ ﻭﺩﻭﺍﻓﻊ ﺍﻟﺘﻘﻭﻯ ﻓﻴﻬﺎ ﻭﻜﺒﺢ ﻗﻴﻡ ﺍﻟﻔﺠﻭﺭ ﻭﺩﻭﺍﻓﻌﻬﺎ‪ .‬ﻭﺤﻴﻨﻤـﺎ ﻴـﺘﻡ‬

‫ﺼﻴﺎﻏﺔ ﺍﻷﻨﻔﺱ ﻭﻓﻕ ﺍﻟﻤﻨﻅﻭﻤﺔ ﺍﻟﻌﻘﺩﻴﺔ ﻴﺘﺄﺴّﺱ ﻤﺠﺘﻤﻊ ﺍﻻﺴﺘﺨﻼﻑ ﻭﻫﻭ ﺍﻟﻤﺠﺘﻤﻊ ﺍﻟﺫﻱ‬

‫ﻴﺘﻁﺎﺒﻕ ﺇﻨﺴﺎﻨﻪ ﻤﻊ ﺍﻟﺨﻁﺎﺏ ﺍﻹﻟﻬﻲ ﺒﺤﻴﺙ ﻴﺴﺘﺠﻴﺏ ﻟﻨﺩﺍﺀ ﺍﻹﺴﻼﻡ ﻭﻴﻤـﺎﺭﺱ ﻭﻅﺎﺌﻔـﻪ‬ ‫ﺍﻷﺴﺎﺴﻴﺔ ﻓﻲ ﺍﻟﻌﺒﺎﺩﺓ ﻭﺍﻹﻋﻤﺎﺭ ﻭﺍﻹﻨﻘﺎﺫ ﻭﺍﻟﺘﻌﺎﺭﻑ‪ ،‬ﻭﻴﺴﻌﻰ ﺩﻭﻤﹰﺎ ﺇﻟﻰ ﺇﻴﺠﺎﺩ ﺍﻟﺸـﺭﻭﻁ‬

‫ﺍﻟﺘﻲ ﺘﺅﻫﻠﻪ ﻟﺘﻘﺩﻴﻡ ﺍﻹﺴﻼﻡ ﻟﻠﻨﹼﺎﺱ ﻭﺘﻭﻓﻴﺭ ﺍﻟﻭﺴﻁ ﺍﻟﺫﻱ ﺘﻌﻴﺵ ﻓﻴﻪ ﺘﻌﺎﻟﻴﻤﻪ ﻭﺘﺸـﺭﻴﻌﺎﺘﻪ‬ ‫ﻭﺘﺴﻤﻭ ﻓﻴﻪ ﺫﺍﺕ ﺍﻹﻨﺴﺎﻥ)‪.(2‬‬

‫ﻭﻴﻤﻜﻥ ﺍﻟﻘﻭل ﺒﺄﻨﹼﻪ ﻤﺎ ﻟﻡ ﻴﺘﻡ ﺘﻐﻴﻴﺭ ﻋﺎﻟﻡ ﺍﻷﻨﻔـﺱ ﻭﻓـﻕ ﺍﻟﻤﻨﻅﻭﻤـﺔ ﺍﻟﻌﻘﺩﻴـﺔ‬

‫ﺍﻹﺴﻼﻤﻴﺔ ﻓﻠﻴﺱ ﻤﻥ ﺴﺒﻴل ﻴﻭﺼل ﺇﻟﻰ ﺘﻐﻴﻴﺭ ﺍﻟﻭﺍﻗﻊ ﻭﻓﻕ ﺍﻟﻤﺭﺍﺩ ﺍﻹﻟﻬﻲ‪ .‬ﻭﺒﻤﻌﻨﻲ ﺁﺨﺭ‬

‫ﻥ‬ ‫ﻥ ﻋﻤﻠﻴﺔ ﺍﻟﺒﻨﺎﺀ ﺍﻟﺤﻀﺎﺭﻱ ﺃﻭ ﺇﻋﺎﺩﺓ ﺍﻟﺒﻨﺎﺀ ﻻﺒﺩ ﺃﻥ ﺘﻨﺒﺜﻕ ﻤﻥ ﻋﻘﻴﺩﺓ ﺍﻷﻤﺔ ﺤﻴـﺙ ﺃ ّ‬ ‫ﻓﺈ ّ‬

‫ﻟﻜل ﺤﻀﺎﺭﺓ ﺠﻭﻫﺭﻫﺎ ﺍﻟﺨﺎﺹ‪ .‬ﻭﺠﻭﻫﺭ ﺍﻟﺤﻀﺎﺭﺓ ﺍﻹﺴـﻼﻤﻴﺔ ﻴﻨﺒﺜـﻕ ﻤـﻥ ﻋﻘﻴـﺩﺓ‬ ‫ﻥ ﺒﻨﺎﺀ ﻋﺎﻟﻡ ﺍﻷﻨﻔﺱ ﻭﻓﻘﹰﺎ ﻟﻤﻨﻅﻭﻤﺔ ﻏﻴﺭ ﺇﺴﻼﻤﻴﺔ ﻴﻌﻨﻲ ﺃﻥ ﺘﺘﻭﻗﻑ‬ ‫ﺍﻟﺘﻭﺤﻴﺩ‪ .‬ﻭﻤﻥ ﺜ ّﻡ ﻓﺈ ّ‬

‫ﺍﻟﺤﻀﺎﺭﺓ ﺍﻹﺴﻼﻤﻴﺔ ﻋﻥ ﺍﻟﻌﻁﺎﺀ ﻭﺃﻥ ﻴﺘﻭﻗﻑ ﺘﺒﻌﹰﺎ ﻟﺫﻟﻙ ﺍﻟﺩﻭﺭ ﺍﻟﺭﱢﺴﺎﻟﻲ ﻟﺤﺎﻤﻠﻲ ﻫـﺫﻩ‬ ‫ﺍﻟﺤﻀﺎﺭﺓ‪.‬‬

‫)‪(1‬‬

‫)‪(2‬‬

‫ﻤﺤﻤﺩ ﻓﺘﺤﻲ ﻋﺜﻤﺎﻥ ‪ :‬ﺩﻭﻟﺔ ﺍﻟﻔﻜﺭﺓ ﺍﻟﺘﻲ ﺃﻗﺎﻤﻬﺎ ﺭﺴﻭل ﺍﻹﺴﻼﻡ ﻋﻘﺏ ﺍﻟﻬﺠﺭﺓ ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ ‪ ،‬ﻤﻜﺘﺒـﺔ‬ ‫ﻭﻫﺒﻪ )ﺏ ﺕ(‪ ،‬ﺹ‪ .14-9‬ﻭﺃﻨﻅﺭ ﻨﺼﺭ ﻋﺎﺭﻑ ‪ :‬ﻨﻅﺭﻴﺎﺕ ﺍﻟﺘﻨﻤﻴﺔ ‪ ،‬ﻤﺼﺩﺭ ﺴﺎﺒﻕ ‪ ،‬ﺹ‪328‬‬ ‫ﺒﺭﻏﻭﺙ ‪ :‬ﺍﻟﻤﻨﻬﺞ ﺍﻟﻨﺒﻭﻱ ‪ ،‬ﻤﺼﺩﺭ ﺴﺎﺒﻕ ‪ ،‬ﺹ‪.142‬‬

‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻹﺠﺘﻤﺎﻋﻴﺔ‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ ‪1424 /‬ﻫـ‬ ‫ﻴ ‪ :‬ﺍﻟﻤﺤ ﺭ ﺍﻟﻤ ﺭ‬

‫ﺇﺫﺍ ﻜﺎﻥ ﺍﻟﻤﺤﻭﺭ ﺍﻟﺘﺼﻭﺭﻱ ﻭﺍﻻﻋﺘﻴﺎﺩﻱ ﻴﻬﺩﻑ ﺃﺴﺎﺴﹰﺎ ﺇﻟﻲ ﺘﻐﻴﻴﺭ ﺍﻟﻘﻠﺏ ﺍﻟﺫﻱ‬

‫ﻥ ﺍﻟﻤﺤﻭﺭ ﺍﻟﻤﻌﺭﻓﻲ ﻴﺘﺠﻪ ﻤﺒﺎﺸﺭﺓ ﻟﻠﻌﻘل ﻟﺘﺸﻜﻴﻠﻪ‬ ‫ﻴﻌﺘﺒﺭ ﻤﻨﺒﻌﹰﺎ ﻟﻸﺤﺎﺴﻴﺱ ﺍﻟﺒﺎﻁﻨﻴﺔ‪ ،‬ﻓﺈ ّ‬

‫"ﺒﺎﻟﺼﻴﻐﺔ ﺍﻟﺘﻲ ﺘﻤﻜﱢﻨﻪ ﻤﻥ ﺍﻟﺘﻌﺎﻤل ﻤﻊ ﺍﻟﻜﻭﻥ ﻭﺍﻟﻌﺎﻟﻡ ﻭﺍﻟﻭﺠﻭﺩ ﺒﺎﻟﺤﺠﻡ ﻨﻔﺴﻪ ﻭﺍﻟﻁﻤﻭ‬ ‫ﻨﻔﺴﻪ ﺍﻟﺫﻱ ﺠﺎﺀ ﺍﻹﺴﻼﻡ ﻟﻜﻲ ﻴﻤﻨﺤﻬﺎ ﺍﻹﻨﺴﺎﻥ"‬ ‫ﻭﺍﻟﻘﺭﺁﻥ ﻜﺨﻁﺎﺏ ﺒـ ‪ ‬ﺭ‬ ‫ﺭ‬

‫ﻠ‬

‫ﺍ ﻜﺭ ﺍﻟ‬

‫ﻟﻠ‬

‫ﺭ‬

‫ﻠ ﺍ‬

‫ﺍﻟ‬

‫)‪(1‬‬

‫ﻠ‬

‫ﻭﻤﻥ ﺜﻡ ﻓﻘﺩ ﺍﺒﺘﺩﺃ ﺍﻹﺴﻼﻡ ﻜﺭﺴﺎﻟﺔ‬ ‫ﻠ‬

‫ﺍ‬

‫ﻤ ﻟ ﻴ ﻠ ‪ ‬ﺍﻟﻌﻠﻕ ‪ ،‬ﺁﻴﺎﺕ ‪" 5-1‬‬

‫ﻜﻤﺩﺨل ﻭﺴﺒﻴل ﺇﻟﻲ ﺍﻟﺘﻐﻴﻴﺭ ﻭﺍﻨﺘﻬﻰ ﺒﻤﺭﺤﻠﺔ ﺍﻻﻜﺘﻤﺎل ﻭﺍﻟﻜﻤﺎل ‪‬ﺍﻟﻴ‬ ‫ﺘﻤﻤ‬

‫ﻤﺘ‬

‫ﻠﻴﻜ‬

‫ﺭ ﻴ ﻟﻜ ﺍ‬

‫ﻤ‬

‫ﻠ‬

‫ﺍﺭ‬

‫ﻴ ‪" ‬ﺍﻟﻤﺎﺌﺩﺓ ‪ ،‬ﺁﻴﺔ ‪."3‬‬

‫ﻜﻤﻠ ﻟﻜ‬

‫ﻴﻜ‬

‫ﻭﺍﻟﻘﺭﺍﺀﺓ ﺍﻟﻨﺎﻓﻌﺔ ﻫﻲ ﺘﻠﻙ ﺍﻟﺘﻲ ﺘﹸﻔﻬﻡ ﻋﻠﻲ ﺃﻨﻬﺎ ﺘﻌﺒﻴﺭ ﻴﺘﺴﻊ ﻟﻴﺸﻤل ﺍﻟﻤﺴﻁﻭﺭ ﻓـﻲ‬

‫ﺍﻟﺴﻁﻭﺭ ﻭﺍﻟﻤﻨﺜﻭﺭ ﻓﻲ ﺍﻟﻭﺠﻭﺩ ﻓﻼﺒﺩ ﺃﻥ ﺘﻜﻭﻥ ﻗﺭﺍﺀﺓ ﺘﻌﻭﺩ ﻋﻠﻰ ﺍﻹﻨﺴﺎﻥ ﺒﻔﻜﺭﺓ ﻜﻠﻴﱢـﺔ‬

‫ﻋﻥ ﺍﻟﻜﻭﻥ ﻭﺍﻟﺤﻴﺎﺓ ﻭﺍﻹﻨﺴﺎﻥ ﻭﻋﻼﻗﺔ ﻜل ﻤﻨﻬﺎ ﺒﺎﻵﺨﺭ ﻭﺩﻭﺭ ﺍﻹﻨﺴﺎﻥ ﻓﻲ ﻫﺫﺍ ﺍﻟﻭﺠﻭﺩ‬

‫ﻜﻤﺎ ﺘﺘﺴﻊ ﻟﻤﻌﺭﻓﺔ ﺍﻷﺸﻴﺎﺀ ﻭﻓﺤﺼﻬﺎ ﻭﺍﺨﺘﺒﺎﺭﻫﺎ ﻭﻤﻼﺤﻅﺘﻬﺎ‪ .‬ﻭﻗﺩ ﻋﺒّـﺭ ﻋـﻥ ﻫـﺫﻩ‬

‫ﺍﻟﻤﻨﻬﺠﻴﺔ ﻓﻲ ﺍﻟﻘﺭﺍﺀﺓ ﺍﻷﺜﺭ ﺍﻟﺫﻱ ﺭﻭﺍﻩ ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﺍﻟﺴﻠﻤﻲ ‪" :‬ﺤﺩﺜﻨﺎ ﻤﻥ ﻜﺎﻥ ﻴﻘﺭﺌﻨـﺎ‬

‫ﺍﻟﻘﺭﺁﻥ ﻤﻥ ﺃﺼﺤﺎﺏ ﺍﻟﻨﺒﻲ )‪ (‬ﺃﻨﻬﻡ ﻜﺎﻨﻭﺍ ﻴﻘﺘﺭﺌﻭﻥ ﻤﻥ ﺭﺴﻭل )‪ (‬ﻋﺸﺭ ﺁﻴﺎﺕ ﻓﻼ‬ ‫ﻴﺄﺨﺫﻭﻥ ﻓﻲ ﺍﻟﻌﺸﺭ ﺍﻷﺨﺭﻯ ﺤﺘﻰ ﻴﻌﻠﻤﻭﺍ ﻤﺎ ﻓﻲ ﻫﺫﻩ ﻤﻥ ﺍﻟﻌﻠﻡ ﻭﺍﻟﻌﻤل‪ .‬ﻗﺎﻟﻭﺍ ‪ :‬ﻓﻌﻠﻤﻨﺎ‬

‫ﺍﻟﻌﻠﻡ ﻭﺍﻟﻌﻤل"‬

‫)‪(2‬‬

‫‪.‬‬

‫ﻭﻟﻘﺩ ﻓﹸﻬﻤﺕ ﺍﻟﻘﺭﺍﺀﺓ ﻓﻲ ﻋﺼﺭ ﺍﻟﻨﺒﻭﺓ ﻭﺍﻟﺨﻼﻓﺔ ﺍﻟﺭﺍﺸﺩﺓ ﺒﻬﺫﺍ ﺍﻟﻤﻌﻨـﻰ ﻓـﺘﻤﻜﻥ‬

‫ﺍﻟﻤﺴﻠﻤﻭﻥ ﻤﻥ ﺒﻨﺎﺀ ﺍﻟﻨﻤﻭﺫﺝ ﺍﻟﻤﻌﺭﻓﻲ ﺍﻟﻘﺎﺌﻡ ﻋﻠﻴﻬﺎ ﻭﺒـﺩﺃﺕ ﺘﺘﻭﻟـﺩ ﻟـﺩﻴﻬﻡ ﺍﻟﻤﻌـﺎﺭﻑ‬ ‫)‪(1‬‬

‫)‪(2‬‬

‫ﻋﻤﺎﺩ ﺍﻟﺩﻴﻥ ﺨﻠﻴل ‪ :‬ﺤﻭل ﺇﻋﺎﺩﺓ ﺘﺸﻜﻴل ﺍﻟﻌﻘل ﺍﻟﻤﺴﻠﻡ‪ ،‬ﻁ‪ ، 1‬ﺴﻠﺴﻠﺔ ﻜﺘـﺎﺏ ﺍﻷﻤـﺔ "‪ ، "4‬ﻗﻁـﺭ‬ ‫ﺭﻤﻀﺎﻥ ‪1403‬ﻫـ ‪ ،‬ﺹ‪.42‬‬ ‫ﻤﺴﻨﺩ ﺃﺤﻤﺩ ﻭﺒﻬﺎﻤﺸﻪ ﻤﻨﺘﺨﺏ ﻜﻨﺯ ﺍﻟﻌﻤﺎل ﻡ‪ ،5‬ﺹ‪. 410‬ﻭﻋﻥ ﻫﺫﻩ ﺍﻟﻘﺭﺍﺀﺓ ﺍﻟﻘﺎﺼـﺩﺓ ﺭﺍﺠـﻊ ‪:‬‬ ‫ﺠﻭﺩﺕ ﺴﻌﻴﺩ ‪ :‬ﺍﻗﺭﺃ ﻭﺭﺒّﻙ ﺍﻷﻜﺭﻡ ‪ ،‬ﻁ‪ ، 2‬ﺩﺍﺭ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻌﺎﺼﺭ ‪ ،‬ﺒﻴﺭﻭﺕ ‪1993‬ﻡ‪.‬‬

‫ﺍﻟﺘﻤﻜﻴ ﺍﻟﺤ‬

‫ﺭ‬

‫ﺍﻟﻤ‬

‫ﺭ ﺍﻟ ﺭ‬

‫‪ -‬ﺭﺍ ﺔ‬

‫ﺍﻟ‬

‫‪.‬‬

‫ﺍ‬

‫ﻤﺤﻤ ﺍ ﻤﻴ ﺍﻟ ﻴ‬

‫ﺍﻟﻤﺘﻨﻭﻋﺔ ﺍﻟﺘﻲ ﻭﺍﺠﻬﻭﺍ ﺒﻬﺎ ﻤﺨﺘﻠﻑ ﺸﺅﻭﻥ ﺍﻟﺤﻴﺎﺓ‪ .‬ﻭﻟﻘﺩ ﻜﺎﻥ ﻭﺍﻀـﺤﹰﺎ ﻓـﻲ ﻋﺼـﺭ‬

‫ﻥ ﺍﻟﻬﺩﻑ ﺍﻷﺴﺎﺱ ﻟﻠﻘﺭﺍﺀﺓ ﻫـﻭ ﺒﻨـﺎﺀ ﺍﻟﻌﻘـل ﺍﻟﻌﻠﻤـﻲ‬ ‫ﺍﻟﺭﺴﺎﻟﺔ ﻭﻟﺩﻯ ﺍﻟﺼﺩﺭ ﺍﻷﻭل ﺃ ّ‬

‫ﺍﻟﻤﻌﺭﻓﻲ ﻭﺘﻭﻓﻴﺭ ﺇﻁﺎﺭ ﻤﺭﺠﻌﻲ ﻟﻪ ﻭﻨﻤﻭﺫﺝ ﻴﺴﺘﻁﻴﻊ ﺃﻥ ﻴﻭﻟﱢﺩ ﻤﻨﻪ ﺒﺎﻻﺠﺘﻬﺎﺩ ﻭﺍﻹﺒـﺩﺍﻉ‬ ‫ﻤﺎ ﻴﺤﺘﺎﺠﻪ ﻭﻟﺫﻟﻙ ﻜﺎﻥ )‪ (‬ﻴﺤﺙ ﺃﺼﺤﺎﺒﻪ ﻋﻠﻰ ﺍﻻﺠﺘﻬﺎﺩ)‪.(1‬‬

‫ﻫﺫﻩ ﺍﻟﻘﺭﺍﺀﺓ ﺍﻟﻘﺎﺼﺩﺓ ﺼﺎﺤﺒﺘﻬﺎ ﺩﻋﻭﺓ ﺍﻟﻘﺭﺁﻥ ﻟﻺﻨﺴﺎﻥ ﺒﺎﻟﺘﻔﻜﺭ ﻭﺍﻟﺘﺩﺒﺭ ﻭﺍﻟﺘﻔﻘﹼـﻪ‬

‫ﻼ‬ ‫ﻭﺍﻟﻨﻅﺭ ﻓﻲ ﺁﻴﺎﺕ ﺍﻷﻨﻔﺱ ﻭﺍﻵﻓﺎﻕ‪ .‬ﻭﻫﺫﻩ ﺩﻋﻭﺓ ﺼﺭﻴﺤﺔ ﻟﻠﻌﻘل ﺍﻟﻤﺴﻠﻡ ﻟﻴﻜـﻭﻥ ﻋﻘـ ﹰ‬

‫ﺘﺠﺭﻴﺒﻴﹰﺎ ﻴﻘﻭﻡ ﺒﺘﺴﺨﻴﺭ ﻤﻭﺠﻭﺩﺍﺕ ﺍﻟﻁﺒﻴﻌﺔ‪ .‬ﻭﻫﺫﺍ ﻴﻌﻨﻲ ﺃﻥ ﺘﺒﺭﺯ ﺍﻟﻌﻠﻭﻡ ﺍﻟﺘﺠﺭﻴﺒﻴﺔ ﺒﺤﻴﺙ‬

‫ﻼ ﻤﻥ ﺃﺼﻭل ﺍﻟﻘﻭﺓ ‪ ،‬ﻭﻫﻭ ﻤﺎ ﺍﻨﺘﺒﻬﺕ ﻟﻪ ﺍﻟﺤﻀﺎﺭﺓ ﺍﻟﻐﺭﺒﻴﺔ ﺍﻟﻤﻌﺎﺼﺭﺓ ﺤﻴﺙ‬ ‫ﺘﻜﻭﻥ ﺃﺼ ﹰ‬ ‫ﻜﺎﻥ ﺍﻜﺘﺸﺎﻑ ﺍﻟﻌﻠﻭﻡ ﺍﻟﺘﺠﺭﻴﺒﻴﺔ ﺍﻟﻤﺎﺩﻴﺔ ﻜﺄﺼل ﻟﻠﻘﻭﺓ ﻭﺩﺨﻭﻟﻬﺎ ﻓﻲ ﺘﻁﻭﻴﺭ ﺍﻟﺘﻜﻨﻭﻟﻭﺠﻴـﺎ‬

‫ﻭﺇﻨﺘﺎﺠﻬﺎ ﺜﻭﺭﺓ ﻤﺩﻫﺸﺔ ﻏﻴﱠﺭﺕ ﻨﻅﺎﻡ ﺍﻟﺤﻴﺎﺓ ﻭﻋﺯّﺯﺕ ﻋﻘﻠﻴﺔ ﺍﻟﺒﻘﺎﺀ ﻭﺍﻻﺴﺘﻌﻤﺎﺭ ‪ .‬ﻭﻤـﻊ‬

‫ﺍﻜﺘﺸﺎﻑ ﺍﻟﻘﻭﺓ ﻓﻲ ﺍﻟﻌﻠﻡ ﻅﻬﺭ ﻤﻌﻴﺎﺭ ﺠﺩﻴﺩ ﻟﻠﺘﻘﺴﻴﻤﺔ ﺍﻟﻌﺎﻟﻤﻴﺔ ﻓﺎﻷﻤﻡ ﺍﻟﺘﻲ ﺘﻤﻠـﻙ ﺍﻟﻌﻠـﻡ‬

‫ﻭﺍﻟﺘﻜﻨﻭﻟﻭﺠﻴﺎ ﻫﻲ ﺍﻷﻤﻡ ﺍﻟﻘﻭﻴﺔ ‪ ،‬ﺍﻟﺤﻴّﺔ‪ ،‬ﺍﻟﺤﺭﺓ ‪ ،‬ﺍﻟﺴﱢﻴﺩﺓ ‪ ،‬ﺍﻟﺤﺎﻜﻤﺔ‪ .‬ﻭﺍﻷﻤﻡ ﺍﻟﺘﻲ ﻫـﻲ‬

‫ﻋﺎﺠﺯﺓ ﻋﻥ ﺍﻤﺘﻼﻙ ﺍﻟﻌﻠﻡ ﻭﺍﻟﺘﻜﻨﻭﻟﻭﺠﻴﺎ "ﺍﻟﻌﻠﻡ ﻭﺩﻟﻴﻠﻪ" ﺃﻤﻡ ﻀﻌﻴﻔﺔ ﺠﺎﻤـﺩﺓ ﻤﺤﻜﻭﻤـﺔ‬

‫ﻭﻤﺴﺘﻌﺒﺩﺓ ﻭﻓﻘﻴﺭﺓ ﻓﻠﻡ ﻴﻜﻥ ﻫﻨﺎﻙ ﺘﻘﺩّﻡ ﻭﺘﺨﻠﹼﻑ ﻭﻟﻜﻥ ﻫﻨﺎﻙ ﻗﻭﻱ ﻭﻀـﻌﻴﻑ‪ ،‬ﺤـﺎﻜﻡ‬

‫ﻭﻤﺤﻜﻭﻡ ﺒل ﺃﺼﺒﺢ ﺍﻟﻌﻠﻡ ﻀﺎﺒﻁﹰﺎ ﻤﻥ ﻀﻭﺍﺒﻁ ﺍﻟﺒﺸﺭﻴﺔ‪ .‬ﻭﻫﻜﺫﺍ ﺃﺴﻔﺭ ﺍﻤﺘﻼﻙ ﺍﻟﻌﻠـﻭﻡ‬

‫ﺍﻟﺘﺠﺭﻴﺒﻴﺔ ﻭﺘﻭﻅﻴﻔﻬﺎ ﺘﻭﻅﻴﻔﹰﺎ ﻋﻠﻤﻴﹰﺎ ﺇﻟﻰ ﺜﻭﺭﺓ ﺼﻨﺎﻋﻴﺔ ﻗﻠﹼﺒﺕ ﻨﻅﺎﻡ ﺍﻟﺤﻴﺎﺓ ﻋﻠﻰ ﺍﻟﻤﺴﺘﻭﻯ‬

‫ﺍﻟﺩﺍﺨﻠﻲ ﻭﺍﻟﺨﺎﺭﺠﻲ ﻤﻌﹰﺎ ﻭﺃﺼﺒﺢ ﺍﻟﺩﻓﺎﻉ ﻋﻥ ﺍﻟﺫﺍﺕ ‪ -‬ﺍﻟﻨﻭﻋﻴـﺔ ﺍﻟﺤﻀـﺎﺭﻴﺔ‪ -‬ﺒـﺩﻭﻥ‬

‫ﺍﻤﺘﻼﻙ ﺍﻟﻌﻠﻡ ﺍﻟﺘﺠﺭﻴﺒﻲ ﻭﺩﻟﻴﻠﻪ )ﺍﻟﺘﻜﻨﻭﻟﻭﺠﻲ( ﻤﺴﺘﺤﻴ ﹰ‬ ‫ﻼ")‪.(1‬‬

‫)‪ (1‬ﺃﻨﻅﺭ ﻤﻘﺩﻤﺔ ﺍﻟﻌﻠﻭﺍﻨﻲ ﻟﻜﺘﺎﺏ ﺃﺤﻤﺩ ﺒﻥ ﺸﻌﻴﺏ ﺍﻟﻨﺴﺎﺌﻲ ‪ :‬ﻜﺘﺎﺏ ﺍﻟﻌﻠﻡ‪ ،‬ﺩﺭﺍﺴﺔ ﻭﺘﺤﻘﻴﻕ ﺩ‪ .‬ﻓـﺎﺭﻭﻕ‬ ‫ﺤﻤﺎﺩﺓ ‪ ،‬ﺍﻟﻤﻌﻬﺩ ﺍﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ‪ ،‬ﺴﻠﺴﻠﺔ ﺘﻴﺴﻴﺭ ﺍﻟﺘﺭﺍﺙ "‪ ، "4‬ﻁ‪ ،1‬ﺃﻤﺭﻴﻜـﺎ ‪1993‬ﻡ ‪،‬‬ ‫ﺹ‪11-10‬‬ ‫ﻭﺭﺍﺠﻊ ‪:‬‬ ‫ ﺍﻟﻌﻠﻭﺍﻨﻲ ‪ :‬ﺍﻟﺠﻤﻊ ﺒﻴﻥ ﺍﻟﻘﺭﺍﺀﺘﻴﻥ ‪ ،‬ﺍﻟﻤﻌﻬﺩ ﺍﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ‪.‬‬‫)‪ (1‬ﺍﻟﻌﻤﺎﺭﻱ‪ :‬ﻨﻅﺭﻴﺔ ﺍﻻﺴﺘﻌﺩﺍﺩ ‪ ،‬ﻤﺼﺩﺭ ﺴﺎﺒﻕ ‪ ،‬ﺹ‪.42-41‬‬

‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻹﺠﺘﻤﺎﻋﻴﺔ‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ ‪1424 /‬ﻫـ‬

‫ﻟﻘﺩ ﺍﻫﺘﻡ ﺍﻹﺴﻼﻡ ﺒﺎﻟﻌﻠﻡ ﻭﺠﻌل ﻁﻠﺒﻪ ﻓﺭﻴﻀﺔ ﻋﻠﻰ ﻜل ﻤﺴﻠﻡ ﻭﻤﺴـﻠﻤﺔ ﻭﺍﻋﺘﺒـﺭ‬

‫ﺍ ﻜ ﻴﺭﺍ ‪" ‬ﺍﻟﻔﺭﻗﺎﻥ ‪ ،‬ﺁﻴﺔ ‪" 52‬‬

‫ﺍﻟﻌﻤل ﺍﻟﻔﻜﺭﻱ ﺃﻋﻠﻰ ﺃﻨﻭﺍﻉ ﺍﻟﺠﻬﺎﺩ ‪‬‬

‫‪ .‬ﻭﺠﻌل ﺍﻟﻨﻔﺭﺓ ﻟﻁﻠﺏ ﺍﻟﻌﻠﻡ ﻤﻘﺩﻤﺔ ﻋﻠﻰ ﻨﻔﻴﺭ ﻤﻭﺍﺠﻬﺔ ﺍﻷﻋﺩﺍﺀ ‪ ‬ﻤ ﻜ‬ ‫ﻟﻴ ﺭ ﺍ ﻜ ﺔ ﻠ‬ ‫ﺍﺭ‬

‫ﻤ‬

‫ﺍ ﻟﻴ‬

‫ﺭﻤ ﻜ‬ ‫ﻟﻠ‬

‫ﺔ ﻟﻴﺘ‬

‫ﺭﺔﻤ‬

‫ﺍ‬

‫ﺍﻟ ﻴ‬

‫ﺍﻟﻤ ﻤ‬

‫ﺭ ﺍ‬

‫ﻟﻴ‬

‫ﻴﺤ ﺭ ‪" ‬ﺍﻟﺘﻭﺒﺔ ‪ ،‬ﺁﻴـﺔ ‪ ."122‬ﺒـل ﺇﻥ ﺍﻟﻌﻠـﻡ ﻭﺭﺩ‬

‫ﻜﻤﺼﻁﻠﺢ ﻟﻠﺩﻴﻥ ﺫﺍﺘﻪ ﺍﻟﺫﻱ ﻋﻠﹼﻤﻪ ﺍﷲ ﺍﻷﻨﺒﻴﺎﺀ ﻭﻋﻠﻰ ﺍﻟﻨﻭﺍﻤﻴﺱ ﺍﻟﺘﻲ ﻴﺴﻴﱢﺭ ﺒﻬﺎ ﻜﻭﻨـﻪ ‪‬‬ ‫ﻟ ﺘﺭ‬

‫ﻟ‬

‫ﺍﺘ‬

‫ﺍ‬

‫ﺍﻟﻴ‬

‫ﺍﻟ‬

‫ﻟ ﺍﻟ‬

‫ﺭ‬

‫ﺤﺘ ﺘﺘ‬

‫ﻤﻠﺘ‬

‫ﻤ ﺍﻟ ﻠ ﻤ ﻟ ﻤ ﺍ‬

‫ﻤ‬

‫ﺍ‬

‫ﻟ‬

‫ﺍﻟ‬

‫ﻴﺭ‪" ‬ﺍﻟﺒﻘﺭﺓ ‪ ،‬ﺁﻴﺔ ‪ . 120‬ﻭﺃﻨﻅﺭ ﺁل ﻋﻤـﺭﺍﻥ ‪ ،‬ﺁﻴـﺔ ‪ ،7‬ﻭﺍﻟﻨﺴـﺎﺀ‪ ،‬ﺃﻴـﺔ ‪. 57‬‬

‫ﻭﺍﻷﺤﻘﺎﻑ ‪ ،‬ﺁﻴﺔ ‪ ."23‬ﻭﺭﻓﻊ ﺍﷲ ﻤﻜﺎﻨﺔ ﺍﻟﻌﻠﻤﺎﺀ ﺇﻟﻰ ﺍﻟﺩﺭﺠﺎﺕ ﺍﻟﻌﻠﻰ ‪ ‬ﻴﺭ‬ ‫ﻤ ﺍﻤﻜ‬

‫ﺍﻟ ﻴ‬

‫ﺘ ﺍ ﺍﻟ ﻠ‬

‫ﺭ‬

‫ﺍ‬

‫ﺍﻟ ﻴ‬

‫‪" ‬ﺍﻟﻤﺠﺎﺩﻟﺔ ‪ ،‬ﺁﻴﺔ ‪ " 11‬ﻭﻤﺎ ﻫﺫﻩ ﺍﻷﻫﻤﻴﺔ ﺍﻟﺘـﻲ‬

‫ﻴﺤﺘﻠﻬﺎ ﺍﻟﻌﻠﻡ ﺇﻻ ﻟﻜﻭﻨﻪ " ﺍﻟﻤﺤﻀﻥ ﻭﺍﻟﺭﺤﻡ ﺍﻟﺫﻱ ﺘﺘﺨﻠﹼﻕ ﻭﺘﻨﻤﻭ ﻓﻴﻪ ﻗﺎﺒﻠﻴـﺎﺕ ﺍﻹﻨﺴـﺎﻥ‬ ‫ﻭﺘﺘﺸﻜﹼل ﺸﺨﺼﻴﺘﻪ ﻭﺘﻨﻤﻲ ﻤﻬﺎﺭﺍﺘﻪ ﻭﺘﺘﻜﻭﻥ ﺜﻘﺎﻓﺘﻪ ﺃﻭ ﺘﺼﻨﻊ ﺸﺎﻜﻠﺘﻪ ﻓﻬـﻭ ﺒﻬـﺫﺍ ﻤـﻥ‬

‫ﺍﻟﺼﻨﺎﻋﺎﺕ ﺍﻻﺴﺘﺭﺍﺘﻴﺠﻴﺔ ﻭﺫﻟﻙ ﻟﻤﺎ ﻴﻘﻭﻡ ﺒﻪ ﻤﻥ ﺩﻭﺭ ﺨﻁﻴﺭ ﻓـﻲ ﺼـﻴﺎﻏﺔ ﺍﻷﻓـﺭﺍﺩ‬ ‫ﻭﺍﻟﻭﺍﻗﻊ")‪.(2‬‬

‫ﺇﺫﺍ ﻜﺎﻥ ﺍﻟﻌﻘل ﺍﻟﻤﺴﻠﻡ ﻓﻲ ﺍﻟﻘﺭﻭﻥ ﺍﻷﻭﻟﻰ ﻟﻠﺭﺴﺎﻟﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻗﺩ ﺍﺴﺘﻁﺎﻉ ﺘﻭﻅﻴﻑ‬

‫ﺍﻟﻌﻠﻭﻡ ﻀﻤﻥ ﻨﺎﻅﻡ ﻤﻨﻬﺠﻲ ﻭﻤﻌﺭﻓﻲ ﺇﻟﻬﻲ ﻗﺎﺌﻡ ﻋﻠﻲ ﺍﻟﻭﺤﻲ ﻟﺨﺩﻤﺔ ﺍﻟﻤﻘﺎﺼﺩ ﺍﻹﻟﻬﻴـﺔ‬

‫ﻤﻤﺎ ﺃﺩﻯ ﺇﻟﻰ ﻫﻴﻤﻨﺔ ﺍﻟﺤﻀﺎﺭﺓ ﺍﻹﺴﻼﻤﻴﺔ ﻋﻠﻰ ﻏﻴﺭﻫﺎ ﻤﻥ ﺍﻟﺤﻀﺎﺭﺍﺕ ﺍﻟﺴﺎﺌﺩﺓ ﺤﻴﻨﺫﺍﻙ‬

‫ﻻ ﺃﻥ ﺍﻟﻌﻘل ﺍﻟﻤﺴﻠﻡ ﻗﺩ ﻋﺠﺯ ﺒﻌﺩ ﺫﻟﻙ ﻋﻥ ﺃﺩﺍﺀ ﺩﻭﺭﻩ ﺍﻟﺭﱢﺴﺎﻟﻲ ﻭﻴﻌﺯﻯ ﺫﻟﻙ ﻟﻤﺎ ﺤﺩﺙ‬ ‫ﺇﹼ‬

‫ﻤﻥ ﻓﺼل ﻟﻠﻌﻠﻭﻡ ﺤﻴﺙ ﺨﺎﺽ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻲ ﺇﺸﻜﺎﻟﻴﺔ ﺘﺼﻨﻴﻑ ﺍﻟﻌﻠﻭﻡ ‪ ،‬ﻭﺃﻓﻀﻠﻴﺔ ﺒﻌﻀـﻬﺎ‬

‫)‪(2‬‬

‫ﺍﻟﻤﻜﻲ ﺃﻗﻼﻨﻴﺔ ‪ :‬ﺍﻟﻨﻅﻡ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻋﻨﺩ ﺍﻟﻤﺤﺩﺜﻴﻥ ﻓﻲ ﺍﻟﻘﺭﻭﻥ ﺍﻟﺜﻼﺜﺔ ﺍﻷﻭﻟﻰ‪ ،‬ﺴﻠﺴﻠﺔ ﻜﺘﺎﺏ ﺍﻷﻤﺔ "‪،"3‬‬ ‫ﻁ‪ ،1‬ﻗﻁﺭ ﺭﺠﺏ ‪1413‬ﻫـ‪ ،‬ﻤﻘﺩﻤﺔ ﻋﻤﺭ ﻋﺒﻴﺩ ﺤﺴﻨﺔ ‪ ،‬ﺹ‪.11-10‬‬

‫ﺍﻟﺘﻤﻜﻴ ﺍﻟﺤ‬

‫ﺭ‬

‫ﺍﻟﻤ‬

‫ﺭ ﺍﻟ ﺭ‬

‫‪ -‬ﺭﺍ ﺔ‬

‫ﺍﻟ‬

‫‪.‬‬

‫ﺍ‬

‫ﻤﺤﻤ ﺍ ﻤﻴ ﺍﻟ ﻴ‬

‫ﻋﻠﻰ ﺍﻟﺒﻌﺽ ‪ ،‬ﻭﻤﺎ ﻫﻭ ﺍﻟﺸﺭﻋﻲ ﻤﻨﻬﺎ ﻭﺍﻟﻤﺤﻤﻭﺩ ﻭﺍﻟﻤﺫﻤﻭﻡ ﻭﺍﻟﻌﻘﻠﻲ ﻭﺍﻟﻤﻠﻲ)‪ .(1‬ﻭﻫﻜﺫﺍ‬

‫ﺍﻨﻬﻤﻙ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻲ ﺍﻟﻤﺠﺎﺩﻻﺕ ﺤﻴﺙ ﺴﻌﻰ ﻜل ﻋﺎﻟﻡ ﻟﻼﻨﺘﺼﺎﺭ ﻟﻌﻠﻤﻪ ﻋﻠﻰ ﺍﻟﺭﻏﻡ ﻤـﻥ‬

‫ﻥ ﺍﻟﻤﻨﻅﻭﺭ ﺍﻹﺴﻼﻤﻲ ﻴﻌﺘﺒﺭ ﻜل ﺍﻟﻌﻠﻭﻡ ﻋﻠﻭﻤﹰﺎ ﻤﺤﺘﺭﻤﺔ ﺘﺴﻌﻰ ﻜﻠﻬﺎ ﻟﺨﺩﻤﺔ ﺍﻟﻤﻘﺎﺼـﺩ‬ ‫ﺃّ‬

‫ﺍﻹﻟﻬﻴﺔ ‪ ،‬ﻓﻼ ﻓﺼل ﺒﻴﻥ ﻤﺎ ﻫﻭ ﺩﻴﻨﻲ ﻭﻤﺎ ﻫﻭ ﺩﻨﻴﻭﻱ ” ﻓﻜل ﺍﻟﻌﻠﻭﻡ ﻋﺒﺎﺩﺓ ﻭﻤﻥ ﺜ ّﻡ ﻓﻬﻲ‬ ‫ﺠﻤﻴﻌﹰﺎ ﺩﻴﻨﻴﺔ ﺍﻟﺠﻭﻫﺭ ﺃﺨﺭﻭﻴﺘﻪ‪ .‬ﻭﻤﺎ ﻴﻤﻜﻥ ﻗﺒﻭل ﺍﻟﻤﻘﺎﺒﻠﺔ ﻓﻴﻪ ﺒﻴﻥ ﺍﻟﺩﱢﻴﻨﻲ ﻭﺍﻟﻼﺩﻴﻨﻲ ﻫﻭ‬

‫ﺍﻟﺘﻭﻅﻴﻑ ﺍﻟﻤﻤﻜﻥ ﻟﻠﻌﻠﻭﻡ ﻭﻟﻜﻥ ﻋﻨﺩﺌﺫ ﺘﻜﻭﻥ ﺍﻟﻌﻠﻭﻡ ﺍﻟﺩﻴﻨﻴﺔ ﻫﻲ ﺃﻴﻀﹰﺎ ﻗﺎﺒﻠﺔ ﻟﻠﺘﻭﻅﻴـﻑ‬ ‫ﺍﻟﺫﻱ ﻴﻨﻔﻲ ﻋﻨﻬﺎ ﺍﻟﺼﻔﺔ ﺍﻟﺩﻴﻨﻴﺔ ﻋﻨﺩﻤﺎ ﺘﺼﺒﺢ ﻟﻐﻴﺭ ﻭﺠﻪ ﺍﷲ")‪.(2‬‬ ‫ﻟ ‪ :‬ﺍﻟﻤﺤ ﺭ ﺍﻟﻤ‬

‫ﻟﻘﺩ ﺃﺒﺭﺯ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﺍﻟﻤﺤﻭﺭ ﺍﻟﻤﻨﻬﺠﻲ ﻓﻲ ﺍﻟﺴـﺒﺒﻴﺔ ﺍﻟﺘﺎﺭﻴﺨﻴـﺔ ﻭﺍﻟﻘﺎﻨﻭﻨﻴـﺔ‬

‫ﺍﻟﺘﺎﺭﻴﺨﻴﺔ ﻭﺍﻟﺒﺤﺙ ﺍﻟﺘﺠﺭﻴﺒﻲ ﺒﺎﻋﺘﺒﺎﺭﻫﺎ ﻁﺭﺍﺌﻕ ﺘﺤﺩﱢﺩ ﺘﻭﺠﱡﻪ ﺤﺭﻜﺔ ﺍﻟﻌﻘل ﺍﻟﺒﺸﺭﻱ ﻓـﻲ‬ ‫ﺫﺍﺕ ﺍﻟﻭﻗﺕ ﺍﻟﺫﻱ ﺘﺤﺭﱢﺭﻩ ﻤﻥ ﺍﻟﺨﺭﺍﻓﺔ ﻭﺍﻟﻤﺼﺎﺩﻓﺔ ﻭﺍﻻﻋﺘﺒﺎﻁﻴﺔ ﻭﺍﻟﻤﺜﺎﻟﻴﺔ ﻭﺍﻟﻅﻥ ﻭﺇﺘﺒﺎﻉ‬

‫ﺍﻟﻬﻭﻯ‬

‫)‪(3‬‬

‫‪ .‬ﺤﻴﺙ ﺘﻬﺩﻑ ﺨﺎﺼﻴﺔ ﺍﻟﺴﺒﺒﻴﺔ ﺇﻟﻰ ﺍﻟﺭﺒﻁ ﺒﻴﻥ ﺍﻷﺴﺒﺎﺏ ﻭﺍﻟﻤﺴﺒﺒﺎﺕ‪ .‬ﻭﻋﻠـﻰ‬

‫ﻥ ﺍﻟﻭﻗـﺎﺌﻊ ﺍﻟﺘﺎﺭﻴﺨﻴـﺔ ﻻ‬ ‫ﻥ ﺍﻟﻘﺭﺁﻥ ﻟﻠﻜﺭﻴﻡ ﻴﺅﻜﱢﺩ ﻋﻠﻰ ﺃ ّ‬ ‫ﻤﺴﺘﻭﻯ ﺍﻟﻘﺎﻨﻭﻨﻴﺔ ﺍﻟﺘﺎﺭﻴﺨﻴﺔ ﻓﺈ ّ‬ ‫ﺘﺨﻠﻕ ﺒﺎﻟﺼﺩﻓﺔ ﻭﺇﻨﻤﺎ ﺘﺘﺤﻘﻕ ﻭﻓﻘﹰﺎ ﻟﺴﻨﻥ ﻭﻨﻭﺍﻤﻴﺱ ﺜﺎﺒﺘﺔ‪ .‬ﻭﻟﻘﺩ ﻋﺩّﺩ ﺍﻟﻘﺭﺁﻥ ﻫﺫﻩ ﺍﻟﺴـﻨﻥ‬

‫ﺍﻟﺘﻲ ﺘﺘﺤﻜﻡ ﻓﻲ ﺍﻟﺤﻴﺎﺓ ﻭﺍﻷﺤﻴﺎﺀ ﻭﺫﻟﻙ ﺤﺘﻰ ﻴﺘﺤﻘﹼﻕ ﺒﻬﺎ ﺍﻟﻌﻘل ﺍﻟﻤﺴـﻠﻡ ﻓـﻲ ﻤﺴـﻴﺭﺘﻪ‬ ‫ﺍﻟﻘﺎﺼﺩﺓ "‬

‫)‪(1‬‬

‫‪.‬‬

‫)‪ (1‬ﺭﺍﺠﻊ ﻋﻠﻰ ﺴﺒﻴل ﺘﻘﺴﻴﻡ ﺍﻟﻐﺯﺍﻟﻲ ﻭﺇﺒﻥ ﺘﻴﻤﻴﺔ ﻟﻠﻌﻠﻭﻡ ﻓﻲ ‪-:‬‬ ‫ ﺍﻟﻐﺯﺍﻟﻲ‪ :‬ﺇﺤﻴﺎﺀ ﻋﻠﻭﻡ ﺍﻟﺩﻴﻥ ﻡ‪ ، 1‬ﻜﺘﺎﺏ ﺍﻟﻌﻠﻡ ‪ ،‬ﺹ‪ 15‬ﻭﻤﺎ ﺒﻌﺩﻫﺎ‪.‬‬‫ ﺇﺒﻥ ﺘﻴﻤﻴﺔ ‪ :‬ﺍﻟﻔﺘﺎﻭﻱ ‪ ،‬ﻡ‪ ،20‬ﺹ‪.63-62‬‬‫ﻭﺤﻭل ﺃﺯﻤﺔ ﺍﻟﺘﻌﻠﻴﻡ ﻋﺎﻤﺔ ﺭﺍﺠﻊ‪:‬‬ ‫ ﺯﻏﻠﻭل ﺭﺍﻏﺏ ﺍﻟﻨﺠﺎﺭ ‪ :‬ﺃﺯﻤﺔ ﺍﻟﺘﻌﻠﻴﻡ ﺍﻟﻤﻌﺎﺼﺭ ﻭﺤﻠﻭﻟﻬﺎ ﺍﻹﺴﻼﻤﻴﺔ ‪ ،‬ﺍﻟﻤﻌﻬـﺩ ﺍﻟﻌـﺎﻟﻤﻲ ﻟﻠﻔﻜـﺭ‬‫ﺍﻹﺴﻼﻤﻲ‪ ،‬ﺴﻠﺴﻠﺔ ﺭﺴﺎﺌل ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ "‪ ، "6‬ﻁ‪ ،1‬ﺃﻤﺭﻴﻜﺎ ‪1990‬ﻡ‪.‬‬ ‫)‪ (2‬ﺍﻟﻤﺭﺯﻭﻗﻲ ‪ :‬ﺍﻟﺭﻭﺤﺎﻨﻴﺔ ﺍﻹﺴﺘﺨﻼﻓﻴﺔ ‪ ،‬ﻤﺠﻠﺔ ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ‪ ،‬ﻋﺩﺩ "‪ "13‬ﺹ‪.84‬‬ ‫)‪ (3‬ﺃﻨﻅﺭ ﻓﻲ ﺫﻟﻙ ﻋﻤﺎﺩ ﺍﻟﺩﻴﻥ ﺨﻠﻴل ‪ :‬ﺤﻭل ﺇﻋﺎﺩﺓ ﺘﺸﻜﻴل ﺍﻟﻌﻘل ﺍﻟﻤﺴﻠﻡ ﺹ‪.61-48‬‬ ‫)‪ (1‬ﻟﻤﻌﺭﻓﺔ ﺇﺸﻜﺎﻟﻴﺔ ﺍﻟﺴﻨﻥ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺭﺍﺠﻊ‪:‬‬

‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻹﺠﺘﻤﺎﻋﻴﺔ‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ ‪1424 /‬ﻫـ‬

‫ﺃﻤﺎ ﻋﻠﻰ ﻤﺴﺘﻭﻯ ﻤﻨﻬﺞ ﺍﻟﺒﺤﺙ ﺍﻟﺤﺴﱢﻲ – ﺍﻟﺘﺠﺭﻴﺒﻲ ﻓﻘﺩ ﺩﻋﺎ ﺍﻟﻘـﺭﺁﻥ ﺍﻟﻜـﺭﻴﻡ‬

‫ﺍﻟﻨﺎﺱ ﺇﻟﻰ ﺍﻟﺘﺒﺼﺭ ﺒﺤﻘﻴﻘﺔ ﻭﺠﻭﺩﻫﻡ ﻭﺍﺭﺘﺒﺎﻁﺎﺘﻬﻡ ﺍﻟﻜﻭﻨﻴﺔ ﻋﻥ ﻁﺭﻴﻕ ﺍﻟﻨﻅـﺭ ﺍﻟﺤﺴـﻲ‬

‫ﺇﻟﻰ ﻤﺎ ﺤﻭﻟﻬﻡ‪ .‬ﻭﺃﻋﻁﻰ ﻟﻠﺤﻭﺍﺱ ﻤﺴﺅﻭﻟﻴﺘﻬﺎ ﻋﻥ ﻜل ﺨﻁﻭﺓ ﻴﺨﻁﻭﻫﺎ ﺍﻹﻨﺴﺎﻥ ﺍﻟﻤﺴـﻠﻡ‬

‫ﻓﻲ ﻤﺠﺎل ﺍﻟﺒﺤﺙ ﻭﺍﻟﻨﻅﺭ ﻭﺍﻟﺘﺄﻤل ﻭﺍﻟﻤﻌﺭﻓﺔ ﻭﺍﻟﺘﺠﺭﻴﺏ ‪‬‬ ‫ﻠ‬

‫ﺍﻟ ﻤ‬

‫ﺍﻟ‬

‫ﺭ ﺍﻟ ﺍ ﻜ‬

‫ﻟ‬

‫ﻜ‬

‫ﻤ‬

‫ﺘ‬

‫ﻤ ﻟﻴ‬

‫ﻟ‬

‫‪" ‬ﺍﻹﺴﺭﺍﺀ ‪ ،‬ﺁﻴﺔ ‪."36‬‬

‫ﻭﻟﻘﺩ ﺍﺴﺘﻁﺎﻉ ﺍﻟﻌﻘل ﺍﻟﻤﺴﻠﻡ ﻤﻥ ﺨﻼل ﺍﻟﻤﻨﻬﺞ ﺍﻟﺘﺠﺭﻴﺒﻲ ﺒﻨﺎﺀ ﺼﺭ ﺍﻟﺤﻀـﺎﺭﺓ‬

‫ﺍﻹﺴﻼﻤﻴﺔ ﻭﻫﻭ ﺫﺍﺕ ﺍﻟﻤﻨﻬﺞ ﺍﻟﺫﻱ ﺍﻗﺘﺒﺴﺘﻪ ﺃﻭﺭﺒﺎ ﻤﻥ ﺍﻟﺤﻀﺎﺭﺓ ﺍﻹﺴﻼﻤﻴﺔ ﻭﺍﺴﺘﻁﺎﻋﺕ‬

‫ﻤﻥ ﺨﻼﻟﻪ ﺍﻟﺩﺨﻭل ﻓﻲ ﻋﺼﺭ ﺍﻟﻨﻬﻀﺔ ﺍﻟﺫﻱ ﺘﻌﺘﺒﺭ ﺍﻟﺤﻀﺎﺭﺓ ﺍﻟﻐﺭﺒﻴﺔ ﺍﻟﻤﻌﺎﺼﺭﺓ ﺍﻤﺘﺩﺍﺩﹰﺍ‬

‫ﻻ ﻟﻜﻲ ﻴﺅﻜﱢﺩ ﻓﻲ ﻤﻭﻗﻔﻪ ﻤﻥ ﺍﻟﻌﻤل‬ ‫ﻥ ﺃﺤﺩ ﺃﻥ ﺍﻹﺴﻼﻡ ﻤﺎ ﺠﺎﺀ ﺇ ﹼ‬ ‫ﻟﻪ‪ .‬ﻭﻤﻥ ﺜﻡ "ﻓﻼ ﻴﺘﺼﻭﺭ ّ‬ ‫ﺍﻟﺤﻀﺎﺭﻱ ﻋﻠﻰ ﺍﻟﺠﻭﺍﻨﺏ ﺍﻷﺨﻼﻗﻴﺔ ﻭﺍﻟﺭﱡﻭﺤﻴﺔ ﻓﺤﺴﺏ … ﺇﻥ ﻫﻨـﺎﻙ ﺁﻴـﺎﺕ ﻗﺭﺁﻨﻴـﺔ‬

‫ﻋﺩﻴﺩﺓ ﺘﻀﻊ ﺍﻟﺠﻤﺎﻋﺔ ﺍﻟﺒﺸﺭﻴﺔ ﺍﻟﻤﺅﻤﻨﺔ ﻓﻲ ﻗﻠﺏ ﺍﻟﻌﺎﻟﻡ ﻭﺍﻟﻁﺒﻴﻌﺔ‪ ،‬ﻭﺘﺩﻓﻌﻬﺎ ﺇﻟﻰ ﺃﻥ ﺘﺒﺫل‬

‫ﺠﻬﺩﻫﺎ ﻤﻥ ﺃﺠل ﺍﻟﺘﻨﻘﻴﺏ ﻋﻥ ﺍﻟﺴﱡﻨﻥ ﻭﺍﻟﻨﻭﺍﻤﻴﺱ ﻓﻲ ﺃﻋﻤﺎﻕ ﺍﻟﺘﺭﺒـﺔ ‪ ،‬ﻭﻓـﻲ ﺼـﻤﻴﻡ‬

‫ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﻤﺎﺩﻴﺔ ﺒﻴﻥ ﺍﻟﺠﺯﺌﻴﺎﺕ ﻭﺍﻟﺫﺭﺍﺕ… ﺇﻨﻨﺎ ﺒﺎﺯﺍﺀ ﺤﺭﻜﺔ ﺤﻀﺎﺭﻴﺔ ﺸﺎﻤﻠﺔ ﺘـﺭﺒﻁ‬

‫ﺒﻴﻥ ﻤﺴﺄﻟﺔ ﺍﻹﻴﻤﺎﻥ ﻭﺍﻹﺒﺩﺍﻉ ﻭﺍﻟﻜﺸﻑ ‪ ،‬ﺒﻴﻥ ﺍﻟﺘﻠﻘﻲ ﻋﻥ ﺍﷲ ﻭﺍﻟﺘﻭﻏﹼل ﻗﺩﻤﹰﺎ ﻓﻲ ﻤﺴـﺎﻟﻙ‬

‫ﺍﻟﻁﺒﻴﻌﺔ ﻤﻨﺤﻨﻴﺎﺘﻬﺎ ﻭﻏﻭﺍﻤﻀﻬﺎ … ﺒﻴﻥ ﺘﺤﻘﻴﻕ ﻤﺴﺘﻭﻯ ﺭﻭﺤﻲ ﻋﺎل ﻟﻺﻨﺴـﺎﻥ ﻋﻠـﻰ‬

‫ﺍﻷﺭﺽ ﻭﺒﻴﻥ ﺘﺴﺨﻴﺭ ﻁﺎﻗﺎﺕ ﺍﻟﻌﺎﻟﻡ ﻟﺘﺤﻘﻴﻕ ﺍﻟﺩﺭﺠﺔ ﻨﻔﺴﻬﺎ ﻤﻥ ﺍﻟﺘﻘﺩﻡ ﻋﻠﻰ ﺍﻟﻤﺴـﺘﻭﻯ‬ ‫ﺍﻟﻤﺎﺩﻱ ﻭﻟﻡ ﻴﻔﺼل ﺍﻹﺴﻼﻡ ﺒﻴﻥ ﻫﺫﺍ ﻭﺫﺍﻙ")‪.(1‬‬ ‫ﺍﻟ‬

‫ﺍﻟﻤ‬

‫ﻴﺔ ﺍﻟﺘ ﻴﻤﻴﺔ‬

‫ ﻤﺤﻤﺩ ﻫﻴﺸﻭﺭ ‪ :‬ﺴﻨﻥ ﺍﻟﻘﺭﺁﻥ ﻓﻲ ﻗﻴﺎﻡ ﺍﻟﺤﻀﺎﺭﺍﺕ ﻭﺴﻘﻭﻁﻬﺎ‪.‬‬‫ ﻋﺒﺩ ﺍﷲ ﺍﻟﺘﻠﻴﺩﻱ ‪ :‬ﺃﺴﺒﺎﺏ ﻫﻼﻙ ﺍﻷﻤﻡ ﻭﺴﻨﺔ ﺍﷲ ﻓﻲ ﺍﻟﻘﻭﻡ ﺍﻟﻤﺠﺭﻤﻴﻥ ﻭﺍﻟﻤﻨﺤﺭﻓﻴﻥ ‪.‬‬‫ ﻤﺤﻤﺩ ﺍﻟﺼﺎﺩﻕ ﻋﺭﺠﻭﻥ ‪ :‬ﺴﻨﻥ ﺍﷲ ﻓﻲ ﺍﻟﻤﺠﺘﻤﻊ ﻤﻥ ﺨﻼل ﺍﻟﻘﺭﺁﻥ‪.‬‬‫ ﻤﺤﻤﺩ ﺍﻟﻐﺯﺍﻟﻲ ﻭﻋﻤﺭ ﻋﺒﻴﺩ ﺤﺴﻨﻪ ‪ :‬ﻜﻴﻑ ﻨﺘﻌﺎﻤل ﻤﻊ ﺍﻟﻘﺭﺁﻥ ‪ ،‬ﺍﻟﻤﻌﻬﺩ ﺍﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺭ ﺍﻹﺴـﻼﻤﻲ‪،‬‬‫ﺴﻠﺴﻠﺔ ﻗﻀﺎﻴﺎ ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ "‪، "5‬ﻁ‪ /3‬ﺃﻤﺭﻴﻜﺎ ‪1992‬ﻡ ‪ ،‬ﺹ‪.133-117 ، 54 – 49‬‬ ‫)‪ (1‬ﻋﻤﺎﺩ ﺍﻟﺩﻴﻥ ﺨﻠﻴل ‪ :‬ﺍﻟﻤﺼﺩﺭ ﺍﻟﺴﺎﺒﻕ‪ ،‬ﺹ‪61‬‬

‫ﺍﻟﺘﻤﻜﻴ ﺍﻟﺤ‬

‫ﺭ‬

‫ﺍﻟﻤ‬

‫ﺭ ﺍﻟ ﺭ‬

‫‪ -‬ﺭﺍ ﺔ‬

‫ﺍﻟ‬

‫‪.‬‬

‫ﺍ‬

‫ﻤﺤﻤ ﺍ ﻤﻴ ﺍﻟ ﻴ‬

‫ﻥ ﺘﻨﺯﻴل ﻗﻴﻡ ﺍﻟﺩﻴﻥ ﻓﻲ ﺍﻟﻭﺍﻗﻊ ﻭﻀﺒﻁ ﺤﺭﻜﺔ ﺍﻟﻨﹼﺎﺱ ﻭﺘﺭﺸﻴﺩﻫﺎ ﻭﻓﻕ ﻫﺫﻩ ﺍﻟﻘﻴﻡ‬ ‫ﺇّ‬

‫ﺒﺤﻴﺙ ﻴﺘﻡ ﺘﺤﻘﻴﻕ ﻏﺎﻴﺎﺕ ﺍﻻﺴﺘﺨﻼﻑ ﻭﺍﻟﺘﻤﻜﻴﻥ ﻟﻠﺩﱢﻴﻥ ﻭﻟﺠﻤﺎﻋﺔ ﺍﻟﻤﺅﻤﻨﻴﻥ ﺘﺤﺘﺎﺝ ﺇﻟﻰ‬

‫ﺍﻷﺩﺍﺓ ﺍﻟﻤﻨﻅﹼﻤﺔ ﻟﻬﺫﻩ ﺍﻟﺤﺭﻜﺔ ﻭﻫﺫﻩ ﺍﻷﺩﺍﺓ ﺍﻟﻤﻨﻅﻤﺔ ﻫﻲ ﺍﻟﺩﻭﻟﺔ ﻭﺁﻟﻴﺎﺘﻬﺎ‪ .‬ﻭﺇﺫﺍ ﻜﺎﻨﺕ‬

‫ﺍﻟﻭﻅﻴﻔﺔ ﺍﻷﺴﺎﺴﻴﺔ ﻟﻸﻤﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻫﻲ ﺘﻭﻅﻴﻑ ﺸﺘﹼﻰ ﺍﻟﻭﺴﺎﺌل ﻭﺍﻟﻘﺩﺭﺍﺕ ﻭﺍﻷﻭﻀﺎﻉ‬

‫ﻓﻲ ﺍﻟﻤﺠﺘﻤﻊ ﺒﺤﻴﺙ ﻴﺤﺘل ﺴﻠﹼﻡ ﻏﺎﻴﺎﺕ ﺍﻟﻤﺠﺘﻤﻊ ﺍﻟﺴﱠﻌﻲ ﺇﻟﻰ ﺇﻗﺎﻤﺔ ﻤﺸﺭﻭﻋﻴﺔ ﺇﺴﻼﻤﻴﺔ‬

‫ﻥ‬ ‫ﻋﻠﻴﺎ ﻗﻭﺍﻤﻬﺎ ﺃﻥ ﺘﻜﻭﻥ ﻜﻠﻤﺔ ﺍﷲ ﻫﻲ ﺍﻟﻌﻠﻴﺎ ﻤﺅﺴّﺴﺔ ﻋﻠﻰ ﺍﻟﻌﺩل ﺍﻟﻤﺴﺘﻤﺩ ﻤﻥ ﺍﻟﺘﻭﺤﻴﺩ ﻓﺈ ّ‬

‫ﺫﻟﻙ ﻴﺴﺘﻠﺯﻡ ﺘﺤﻘﻴﻕ ﻤﺒﺩﺃﻴﻥ ‪ :‬ﺍﻟﺘﻀﺎﻤﻥ ﻓﻲ ﺘﻨﻔﻴﺫ ﻤﺎ ﺃﻤﺭ ﺍﷲ ﺒﻪ ‪ .‬ﻭﺍﻟﺘﻀﺎﻤﻥ ﻓﻲ ﻤﻨﻊ‬

‫ﻤﺎ ﻨﻬﻰ ﺍﷲ ﻋﻨﻪ ‪ ،‬ﻭﻫﻤﺎ ﻴﺴﺘﻠﺯﻤﺎﻥ ﺇﻋﺩﺍﺩ ﻗﻭﺓ ﺇﺴﻼﻤﻴﺔ ﺫﺍﺕ ﻤﻭﺍﺼﻔﺎﺕ ﺨﺎﺼﺔ ﺘﻤﻜﱢﻥ‬ ‫ﻤﻥ ﺍﻟﻘﺩﺭﺓ ﻋﻠﻰ ﺍﻟﻤﺒﺎﺩﺭﺓ ﻓﻲ ﻀﻭﺀ ﻋﻤﻭﻡ ﺍﻟﺭﱢﺴﺎﻟﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻟﺘﻲ ﺘﺸﻤل ﻋﺎﻟﻡ ﺍﻟﺘﻜﻠﻴﻑ‬

‫ﺍﻟﻤﺨﺎﻁﺏ ﺒﻬﺎ ﺍﻟﺒﺸﺭﻴﺔ ﺠﻤﻌﺎﺀ)‪.(2‬‬

‫ﻥ ﺍﻟﺤﺎﺠﺔ ﺇﻟﻰ ﺍﻻﺠﺘﻤﺎﻉ ﻫﻲ ﺍﻟﻤﺼﺩﺭ ﺍﻷﺴـﺎﺱ ﻟﻼﺠﺘﻤـﺎﻉ ﺍﻟﺒﺸـﺭﻱ ﻭﻫـﺫﺍ‬ ‫ﺇّ‬

‫ﺍﻻﺠﺘﻤﺎﻉ ﺍﻟﺒﺸﺭﻱ ﻴﻘﻭﺩ ﺇﻟﻰ ﺍﻟﺘﻨﺎﺯﻉ ﻭﺍﻟﺘﻅﺎﻟﻡ ﺃﻭ ﺍﻟﺘﺩﺍﻓﻊ ﺒﻴﻥ ﺍﻟﻨﺎﺱ ﻓﻲ ﺘﺤﺼﻴﻠﻬﻡ ﻟﺯﻴﻨﺔ‬

‫ﺍﻟﺤﻴﺎﺓ ﺍﻟﺩﻨﻴﺎ ﻭﺴﻌﻴﻬﻡ ﻟﻠﻜﺒﺭﻴﺎﺀ ﻓﻲ ﺍﻷﺭﺽ ﻭﻤﻥ ﺜﻡ ﻜﺎﻨﺕ ﺍﻟﺤﺎﺠﺔ ﺇﻟﻰ ﺍﻟﻌﻨﺼﺭ ﺍﻟﺭﺍﺩﻉ‬

‫ﻟﻜﻑ ﺍﻟﺘﻅﺎﻟﻡ ﻭﻓﺼل ﺍﻟﺘﻨﺎﺯﻉ ﻭﺍﻟﺨﺼﺎﻡ)‪ .(1‬ﻭﻫﺫﺍ ﺍﻟﻌﻨﺼﺭ ﺍﻟـﺭﺍﺩﻉ ﻫـﻭ ﺍﻟﺴـﻠﻁﺔ ﺃﻭ‬ ‫ﺍﻟﺩﻭﻟﺔ‪.‬‬

‫)‪ (2‬ﺃﻨﻅﺭ‪:‬‬ ‫ ﻤﺼﻁﻔﻲ ﻜﻤﺎل ﻭﺼﻔﻲ ‪ :‬ﺍﻟﻤﺸﺭﻭﻋﻴﺔ ﻓﻲ ﺍﻟﻨﻅﺎﻡ ﺍﻹﺴﻼﻤﻲ ‪ ،‬ﻤﻁﺒﻌﺔ ﺍﻷﻤﺎﻨﺔ ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ ‪1970‬ﻡ‪،‬‬‫ﺹ ‪.50 ،27‬‬ ‫ ﻭﺼﻔﻲ ‪ :‬ﻤﺩﻭﻨﺔ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺩﻭﻟﻴﺔ ﻓﻲ ﺍﻹﺴﻼﻡ‪ ،‬ﻤﻁﺒﻌﺔ ﺍﻷﻤﺎﻨﺔ ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ ‪1972‬ﻡ‪ ،‬ﺹ‪.6-5‬‬‫– ﺍﻟﺴﻴﺩ ﻋﻤﺭ ‪ :‬ﺍﻟﺩﻭﺭ ﺍﻟﺴﱢﻴﺎﺴﻲ ﻟﻠﺼﻔﻭﺓ ﻓﻲ ﺍﻹﺴﻼﻡ‪ ،‬ﻁ‪ ، 1‬ﺴﻠﺴﻠﺔ ﺍﻟﺭﺴـﺎﺌل ﺍﻟﺠﺎﻤﻌﻴـﺔ )‪، (29‬‬ ‫ﺍﻟﻤﻌﻬﺩ ﺍﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ ‪ ،1996‬ﺹ‪.376‬‬ ‫)‪ (1‬ﺭﺍﺠﻊ ﻓﻲ ﺫﻟﻙ‪ :‬ﻴﺤﻲ ﺒﻥ ﻋﺩﻱ‪ :‬ﺘﻬﺫﻴﺏ ﺍﻷﺨﻼﻕ ‪ ،‬ﻤﻨﺸﻭﺭﺍﺕ ﻋﻭﻴﺩﺍﺕ‪ ،‬ﺒﻴﺭﻭﺕ ‪ ،1962‬ﺹ‪.72‬‬ ‫ ﻗﺩﺍﻤﺔ ﺒﻥ ﺠﻌﻔﺭ ‪ :‬ﺍﻟﺴﻴﺎﺴﺔ ﻤﻥ ﻜﺘﺎﺏ ﺍﻟﺨﺭﺍﺝ ﻭﺼﻨﺎﻋﺔ ﺍﻟﻜﺘﺎﺒﺔ ‪ ،‬ﺸﺭ ﻭﺘﻌﻠﻴﻕ ﺩ‪ .‬ﻤﺤﻤﺩ ﺤﺴـﻥ‬‫ﺍﻟﺯﺒﻴﺩﻱ‪ ،‬ﺩﺍﺭ ﺍﻟﺭﺸﻴﺩ ﻟﻠﻨﺸﺭ ‪ ،‬ﺒﻐﺩﺍﺩ ‪1981‬ﻡ‪ ،‬ﺹ‪.49‬‬ ‫ ﻋﺒﺩ ﺍﷲ ﺒﻥ ﺍﻷﺯﺭﻕ ‪ :‬ﺒﺩﺍﺌﻊ ﺍﻟﺴﻠﻙ ﻓﻲ ﻁﺒﺎﺌﻊ ﺍﻟﻤﻠﻙ ‪ ،‬ﺝ‪ ،1‬ﺘﺤﻘﻴﻕ ﻋﻠﻰ ﺴـﺎﻤﻲ ﺍﻟﻨﺸـﺎﺭ ‪ ،‬ﺩﺍﺭ‬‫ﺍﻟﺤﺭﻴﺔ ‪ ،‬ﺒﻐﺩﺍﺩ ‪1977‬ﻡ‪ ،‬ﺹ‪.67‬‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ ‪1424 /‬ﻫـ‬

‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻹﺠﺘﻤﺎﻋﻴﺔ‬

‫ﻟﻘﺩ ﺠﺭﺕ ﻤﻨﺎﻗﺸﺎﺕ ﻓﻴﻤﺎ ﺒﻴﻥ ﺍﻟﻤﺘﻜﻠﻤﻴﻥ ﻭﻓﻴﻤﺎ ﺒﻴﻥ ﻓﻼﺴﻔﺔ ﺍﻟﺴﱢﻴﺎﺴﺔ ﻋﻥ ﺍﻟﺴﱡـﻠﻁﺔ‬

‫ﻭﺃﺼﻠﻬﺎ ﻭﻏﺎﻴﺘﻬﺎ ﻭﺍﺭﺘﺒﻁ ﻜل ﺫﻟﻙ ﺒﺎﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﺘﻔﺴﻴﺭﻫﺎ ﺒﺎﻟﺭﺠﻭﻉ ﺒﻬﺎ ﺇﻟـﻰ‬

‫ﺍﻟﻘﺎﻋﺩﺓ ﺍﻷﺼﻭﻟﻴﺔ ﺍﻟﺘﻲ ﺘﺠﻴﺏ ﻋﻠﻰ ﺍﻟﺘﺴﺎﺅﻻﺕ ﺍﻟﻨﻬﺎﺌﻴﺔ ﻋﻥ ﺍﻟﻌﻼﻗﺎﺕ ﺒﻴﻥ ﺍﷲ ﻭﺍﻹﻨﺴﺎﻥ‬

‫ﻥ‬ ‫ﻭﺍﻟﻜﻭﻥ ﻭﻤﺎ ﻴﻨﺸﺄ ﻋﻥ ﺫﻟﻙ ﻤﻥ ﺘﺼﻭﺭﺍﺕ ﻭﻀﻌﻴﺔ ﻭﺩﻴﻨﻴﺔ ‪ .‬ﻓﻔﻲ ﻤﺠﺎل ﺍﻟﺴﱢﻴﺎﺴﺔ ﻓـﺈ ّ‬

‫ﺍﻟﺘﺼﻭﺭﺍﺕ ﺍﻟﻭﻀﻌﻴﺔ ﻏﻴّﺒﺕ ﺍﻟﺒﻌﺩ ﺍﻟﻤﺭﺠﻌﻲ ﺍﻟﺫﻱ ﻴﻀﻔﻲ ﻋﻠﻰ ﺍﻟﺴـﻠﻁﺔ ﻭﻤﻘ َﻭّﻤﺎﺘﻬـﺎ‬

‫ﺍﻟﻤﻌﻴﺎﺭﻴﺔ ﺍﻵﺘﻴﺔ ﻤﻥ ﺨﺎﺭﺝ ﺍﻟﻨﺴﻴﺞ ﺍﻻﺠﺘﻤﺎﻋﻲ‪ ،‬ﺇﺫ ﺃﻨﻬﺎ ﺘﺴﺘﺒﻌﺩ ﻜـل ﺇﻤﻜـﺎﻥ ﻟﻭﺠـﻭﺩ‬ ‫ﻥ ﺸﻲﺀ ﻤﺎ ﻻ‬ ‫ﻜﻴﻨﻭﻨﺔ ﻓﻭﻕ ﺍﻟﻭﺠﻭﺩ ﺍﻟﻤﺎﺩﻱ ﻭﺘﻜﻭﻥ ﻤﻔﺎﺭﻗﺔ ﻟﻪ‪ ،‬ﻭﺘﻨﻐﻠﻕ ﻓﻲ ﺤﻜﻡ ﻤﻔﺎﺩﻩ ﺃ ّ‬

‫ﻴﻤﻜﻥ ﺃﻥ ﻴﻭﺠﺩ ﺇﺫﺍ ﻟﻡ ﻴﻜﻥ ﻨﺘﻴﺠﺔ ﺃﻭ ﺤﺼﻴﻠﺔ ﻟﻠﻤﺎﻀﻲ‪ .‬ﻓﻤﻨﺫ ﺍﻟﻠﺤﻅﺔ ﺍﻟﺘﻲ ﻻ ﻴﺒﻘﻰ ﻓﻴﻬﺎ‬

‫ﻟﻺﻨﺴﺎﻥ ﻏﺎﻴﺔ ﺘﺘﺠﺎﻭﺯ ﻭﺠﻭﺩﻩ ﺍﻷﺭﻀﻲ ﺘﺼﺒﺢ ﺍﻟﺴﻠﻁﺔ ﻭﺍﻟﻜﺴﺏ ﺍﻟﻤﻌﻴﺎﺭﻴﻥ ﺍﻟﻭﺤﻴـﺩﻴﻥ‬

‫ﻟﻠﺤﻘﻴﻘﺔ ﻭﺍﻟﺘﻘﹼﺩﻡ")‪ .(2‬ﺒﻴﻨﻤﺎ ﺍﻟﺘﺼﻭﺭ ﺍﻹﺴﻼﻤﻲ ﻻ ﻴﻨﺎﻗﺵ ﺃﺼل ﺍﻟﺴﻠﻁﺔ ﻭﻀﺭﻭﺭﺘﻬﺎ ﺒﻌﻴﺩﹰﺍ‬ ‫ﻋﻥ ﻤﻘﺼﻭﺩﻫﺎ ﻭﻤﻤﺎﺭﺴﺘﻬﺎ ﺍﻟﻌﻤﻠﻴﺔ ﻭﻀﻭﺍﺒﻁ ﺘﻠﻙ ﺍﻟﻤﻤﺎﺭﺴﺔ ﻓﻬﻭ ﻴﺼل ﺍﻟﺴﻠﻁﺔ ﺒﺩﺍﻴـﺔ‬

‫ﺒﺄﺼﻠﻬﺎ ﺍﻟﻌﻘﺩﻱ ﺍﻟﺫﻱ ﺘﺴﺘﻤﺩ ﻤﻨﻪ ﺨﺼﻭﺼﻴﺔ ﺍﻟﻤﻨﺸﺄ ﻭﺍﻟﻤﻘﺼﺩ ﻷﻨﹼﻬﺎ ﻓﻲ ﺤﻘﻴﻘﺘﻬﺎ "ﺤﻤـل‬

‫ﻟﻠﻜﺎﻓﺔ ﻋﻠﻰ ﻤﻘﺘﻀﻰ ﺍﻟﻨﻅﺭ ﺍﻟﺸﺭﻋﻲ ﻓﻲ ﻤﺼﺎﻟﺤﻬﻡ ﺍﻷﺨﺭﻭﻴﺔ ﻭﺍﻟﺩﻨﻴﻭﻴﺔ ﺍﻟﺭﺍﺠﻌﺔ ﺇﻟﻴﻬﺎ‬ ‫ﻤﺜﻠﻤﺎ ﻫﻲ ﻤﻭﻀﻭﻋﺔ ﻟﺨﻼﻓﺔ ﺍﻟﻨﺒﻭﺓ ﻓﻲ ﺤﺭﺍﺴﺔ ﺍﻟﺩﻴﻥ ﻭﺴﻴﺎﺴﺔ ﺍﻟﺩﻨﻴﺎ ")‪.(1‬‬

‫ ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﻋﺒﺩ ﺍﷲ ﺒﻥ ﻨﺼﺭ ﺒﻥ ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﺍﻟﺸﻴﺭﺍﺯﻱ ‪ :‬ﺍﻟﻤﻨﻬﺞ ﺍﻟﻤﺴـﻠﻭﻙ ﻓـﻲ ﺴﻴﺎﺴـﺔ‬‫ﺍﻟﻤﻠﻭﻙ‪ ،‬ﺘﺤﻘﻴﻕ ﻋﻠﻰ ﻋﺒﺩ ﺍﷲ ﺍﻟﻤﻭﺴـﻰ ‪ ،‬ﻁ‪ ،1‬ﻤﻜﺘﺒـﺔ ﺍﻟﻤﻨـﺎﺭ ‪ ،‬ﺍﻟﺯﺭﻗـﺎﺀ ‪ ،‬ﺍﻷﺭﺩﻥ ‪1987‬ﻡ‪،‬‬ ‫ﺹ‪167-163‬‬ ‫ ﻤﺤﻲ ﺍﻟﺩﻴﻥ ﻤﺤﻤﺩ ﻗﺎﺴﻡ ‪ :‬ﺍﻟﺴﱢﻴﺎﺴﺔ ﺍﻟﺸﺭﻋﻴﺔ ﻭﻤﻔﻬﻭﻡ ﺍﻟﺴﱢﻴﺎﺴﺔ ﺍﻟﺤﺩﻴﺙ‪ ،‬ﺴﻠﺴﻠﺔ ﺍﻟﺭﺴﺎﺌل ﺍﻟﺠﺎﻤﻌﻴـﺔ‬‫"‪ "27‬ﺍﻟﻤﻌﻬﺩ ﺍﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ ‪1997‬ﻡ ‪ ،‬ﺹ‪.120-119‬‬ ‫)‪ (2‬ﺠﺎﺭﻭﺩﻱ‪ :‬ﻭﻋﻭﺩ ﺍﻹﺴﻼﻡ‪ ،‬ﺘﺭﺠﻤﺔ ﻤﻬﺩﻱ ﺯﻏﻴﺏ‪ ،‬ﺍﻟﺩﺍﺭ ﺍﻟﻌﺎﻟﻤﻴﺔ‪ ،‬ﺒﻴﺭﻭﺕ ‪1984‬ﻡ‪ ،‬ﺹ‪.47،173‬‬ ‫ﻭﻟﻤﻌﺭﻓﺔ ﺁﺭﺍﺀ ﺍﻟﻤﺩﺍﺭﺱ ﺍﻟﻔﻜﺭﻴﺔ ﺤﻭل ﺍﻟﻘﺎﻋﺩﺓ ﺍﻷﺼﻭﻟﻴﺔ ﺍﻟﺘﻲ ﺘﺸﺭ ﺍﻟﺤﻴﺎﺓ ﻭﻭﺍﻗﻌﻬﺎ ﻭﺤـﺩﻭﺩﻫﺎ‬ ‫ﻭﻏﺎﻴﺎﺘﻬﺎ‪ ،‬ﻭﻫل ﺘﺅﺨﺫ ﻫﺫﻩ ﺍﻟﻘﺎﻋﺩﺓ ﻤﻥ ﺸﺒﻜﺔ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺃﻡ ﻤﻥ ﺨﺎﺭﺠﻬﺎ‬ ‫ﺃﻨﻅﺭ‪ -:‬ﺍﻟﺘﺠﺎﻨﻲ ﻋﺒﺩ ﺍﻟﻘﺎﺩﺭ ‪ :‬ﺃﺼﻭل ﺍﻟﻔﻜﺭ ﺍﻟﺴﻴﺎﺴﻲ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻤﻜﻲ‪ ،‬ﺹ‪ ،34-25‬ﻭﺫﻟﻙ ﻟﻤﻌﺭﻓﺔ‬ ‫ﺁﺭﺍﺀ ﺍﻟﻤﺩﺭﺴﺔ ﺍﻟﻤﺜﺎﻟﻴﺔ ﻭﺍﻟﻤﺎﺭﻜﺴﻴﺔ ﻭﺍﻟﻭﻀﻌﻴﺔ ﻭﺍﻟﻤﺩﺭﺴﺔ ﺍﻟﺘﻭﺤﻴﺩﻴﺔ ﺍﻹﺴﻼﻤﻴﺔ‪.‬‬ ‫)‪ (1‬ﺭﺍﺠﻊ ﻓﻲ ﺫﻟﻙ‪ - :‬ﺍﻟﻤﺎﻭﺭﺩﻱ‪ :‬ﻜﺘﺎﺏ ﺍﻷﺤﻜﺎﻡ ﺍﻟﺴﻠﻁﺎﻨﻴﺔ ‪ ،‬ﺹ‪.5‬‬ ‫‪ -‬ﺍﻹﻴﺠﻲ‪ :‬ﺍﻟﻤﻭﺍﻗﻑ ﻓﻲ ﻋﻠﻡ ﺍﻟﻜﻼﻡ ‪ ،‬ﺹ‪.395‬‬

‫ﺍﻟﺘﻤﻜﻴ ﺍﻟﺤ‬

‫ﺍﻟﻤ‬

‫ﺭ‬

‫ﺭ ﺍﻟ ﺭ‬

‫ﺍﻟ‬

‫‪ -‬ﺭﺍ ﺔ‬

‫ﺍ‬

‫‪.‬‬

‫ﻤﺤﻤ ﺍ ﻤﻴ ﺍﻟ ﻴ‬

‫ﻥ ﺍﻟﻌﺩﻴﺩ ﻤﻥ ﺍﻵﻴﺎﺕ ﺍﻟﻘﺭﺁﻨﻴﺔ ﺘﺩﻋﻭ ﺇﻟﻰ ﻗﻴﺎﻡ ﺍﻟﺩﻭﻟﺔ ﻭﻟﻘﺩ ﻜﺎﻥ ﺘﺄﺴﻴﺱ ﺍﻟﺩﻭﻟـﺔ‬ ‫ﺇّ‬

‫ﺃﻭل ﻤﻬﻤﺔ ﻗﺎﻡ ﺒﺘﻨﻔﻴﺫﻫﺎ ﺍﻟﺭﺴﻭل )‪ (‬ﺒﻌﺩ ﺍﻟﻬﺠﺭﺓ ﺇﻟﻰ ﺍﻟﻤﺩﻴﻨﺔ ‪ ‬ﻟ‬ ‫ﻟ ﻤ‬

‫ﻟﻴ‬

‫ﺍ ﺘ‬

‫ﻠﻟ‬

‫ﻤﺭ‬

‫ﺍﻟﻜﺘ‬

‫ﻜﻤ ﻤﺭ‬

‫ﻴﻜ ﻟ‬

‫ﻤﻟ‬

‫ﺍﻟﻤﻴ ﺍ ﻟﻴ‬ ‫ﺘﺘ‬

‫ﻟﻜ‬

‫ﻤ ﻟﻜ‬

‫ﺍ‬

‫ﻟﻴ ﺍﻟﻤ ﻴﺭ ‪" ‬ﺍﻟﺸﻭﺭﻯ ‪ ،‬ﺁﻴﺔ ‪  ."15‬ﻤﻤ‬

‫ﻟ‬

‫ﺍﻟ‬

‫ﻠ‬

‫ﻠ ﺭ‬

‫‪" ‬ﺍﻟﺤﺩﻴﺩ‪ ،‬ﺁﻴﺔ ‪ ."25‬‬

‫ﻤ‬

‫ﺤ ﺔ ﻴ‬

‫ﺭ‬

‫ﻠ‬

‫ﻤ‬

‫ﻤﺔ ﻴ‬

‫ﻴﻜ ﺍ‬

‫ﺍ‬

‫ﻤ ﻜﺘ‬

‫ﻴ ﻤ‬ ‫ﻟﺤ‬

‫ﻴ‬

‫ﻴ ﻟ ‪" ‬ﺍﻷﻋﺭﺍﻑ ‪ ،‬ﺁﻴﺔ ‪" ." 181‬ﻭﺇﺫﺍ ﻜﺎﻨﺕ ﻭﻅﻴﻔﺔ ﺍﻷﻤـﺔ ﺤﺴـﺏ ﻫـﺫﻩ ﺍﻵﻴـﺔ‬

‫"ﺍﻷﻋﺭﺍﻑ‪ "181‬ﻫﻲ ﺃﻥ ﺘﻬﺩﻱ ﻟﻠﺤﻕ ﻭﺘﻌﺩل ﺒﻪ ﻓﺎﻟﻌﺩل ﺒـﺎﻟﺤﻕ ﻴﻘﺘﻀـﻴﻬﺎ ﺇﻗﺎﻤـﺔ ﺃﺩﺍﺓ‬

‫ﻥ ﻭﻅﻴﻔﺘﻬﺎ ﺃﻥ ﺘﻬﺩﻱ ﺒﺎﻟﺤﻕ ﻴﻌﻨـﻲ ﺍﻻﻟﺘـﺯﺍﻡ ﺒﺎﻟﺸـﻭﺭﻯ‬ ‫ﺘﻨﻔﻴﺫﻴﺔ ﻭﻫﻲ ﺍﻟﺤﻜﻭﻤﺔ‪ .‬ﺜﻡ ﺇ ّ‬

‫ﻓﺎﻟﺤﻜﻭﻤﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺘﺅﺴّﺱ ﻨﺘﻴﺠﺔ ﻟﺴﻌﻲ ﺘﻘﻭﻡ ﺒﻪ‪ ،‬ﺠﻤﺎﻋﺔ ﺍﻟﻤﺅﻤﻨﻴﻥ ﻷﺩﺍﺀ ﻭﻅﻴﻔﺔ ﻫﻲ‬

‫ﻓﻲ ﺍﻷﺴﺎﺱ ﻤﺘﻌﻠﻘﺔ ﺒﺈﺭﺍﺩﺓ ﺍﻟﻤﺅﻤﻨﻴﻥ ﻭﻫﺫﺍ ﻴﻌﻨﻲ ﺒﺩﺍﻫﺔ ﺃﻥ ﺍﻟﺤﻜﻭﻤﺔ ﻋﻠﻴﻬﺎ ﺃﻥ ﺘﻭﺍﺌﻡ ﺒﻴﻥ‬

‫ﻤﺎ ﺘﻨﻔﺫﻩ ﻤﻥ ﻋﻤل ﻭﺒﻴﻥ ﺇﺭﺍﺩﺓ ﺍﻟﻨﺎﺱ ﺍﻟﻘﺎﺼﺩﺓ ﺇﻗﺎﻤـﺔ ﺍﻟـﺩﻴﻥ ﻭﺫﻟـﻙ ﻴﻠﺠﺅﻫـﺎ ﺇﻟـﻰ‬

‫ﺍﻟﺸﻭﺭﻯ")‪.(2‬‬

‫ﻥ ﺍﻟﺩﻭﻟﺔ ﻭﻤﺎ ﻴﺘﻔﺭّﻉ ﻋﻨﻬـﺎ ﻤـﻥ ﻨﻅـﻡ‬ ‫ﻭﺘﺄﺴﻴﺴﹰﺎ ﻋﻠﻰ ﻤﺎ ﺴﺒﻕ ﻴﻤﻜﻥ ﺍﻟﻘﻭل ﺒﺄ ّ‬

‫ﻭﻭﻻﻴﺎﺕ ﻏﺎﻴﺘﻬﺎ ﺃﻥ ﻴﻜﻭﻥ ﺍﻟﺩﻴﻥ ﻜﻠﻪ ﷲ ﻭﺃﻥ ﺘﻜﻭﻥ ﻜﻠﻤﺔ ﺍﷲ ﻫﻲ ﺍﻟﻌﻠﻴﺎ "ﻭﺠﻤﺎﻉ ﺍﻟﺩﻴﻥ‬ ‫ﻭﺠﻤﻴﻊ ﺍﻟﻭﻻﻴﺎﺕ ﻫﻭ ﺃﻤﺭ ﺒﺎﻟﻤﻌﺭﻭﻑ ﻭﻨﻬﻲ ﻋﻥ ﺍﻟﻤﻨﻜﺭ"‬

‫)‪(1‬‬

‫ﻥ ﺍﻟﺩﻭﻟﺔ ﺍﻹﺴﻼﻤﻴﺔ‬ ‫ﺫﻟﻙ ﺃ ّ‬

‫ ﺍﺒﻥ ﺨﻠﺩﻭﻥ ‪ :‬ﺍﻟﻤﻘﺩﻤﺔ ﻤﺼﺩﺭ ﺴﺎﺒﻕ ‪ ،‬ﺹ‪.211‬‬‫ ﺒﺩﺭ ﺍﻟﺩﻴﻥ ﺒﻥ ﺠﻤﺎﻋﺔ ‪ :‬ﺘﺤﺭﻴﺭ ﺍﻷﺤﻜﺎﻡ ﻓﻲ ﺘﺩﺒﻴﺭ ﺃﻫل ﺍﻹﺴﻼﻡ‪ ،‬ﻁ‪ ،2‬ﺘﺤﻘﻴﻕ ﻓﺅﺍﺩ ﻋﺒـﺩ ﺍﻟﻤـﻨﻌﻡ‬‫ﺃﺤﻤﺩ‪ ،‬ﺭﺌﺎﺴﺔ ﺍﻟﻤﺤﺎﻜﻡ ﺍﻟﺸﺭﻋﻴﺔ ‪ ،‬ﻗﻁﺭ )ﺏ ﺕ( ‪ ،‬ﺹ‪.48‬‬ ‫ ﺃﺒﻲ ﺍﻟﻤﻌﺎﻟﻲ ﻋﺒﺩ ﺍﻟﻤﻠﻙ ﺒﻥ ﻋﺒﺩ ﺍﷲ ﺍﻟﺠﻭﻴﻨﻲ ‪ :‬ﺇﻤﺎﻡ ﺍﻟﺤﺭﻤﻴﻥ ‪ :‬ﺍﻟﻐﻴﺎﺜﻲ‪ ،‬ﻏﻴﺎﺙ ﺍﻷﻤﻡ ﻓﻲ ﺍﻟﺘﻴـﺎﺙ‬‫ﺍﻟﻅﻠﻡ ‪ ،‬ﻁ‪ ،‬ﺘﺤﻘﻴﻕ ﺩ‪ .‬ﻋﺒﺩ ﺍﻟﻌﻅﻴﻡ ﺍﻟﺩﻴﺏ‪ ،‬ﺍﻟﺸﺅﻭﻥ ﺍﻟﺩﻴﻨﻴﺔ ‪ ،‬ﻗﻁﺭ ‪1400‬ﻫـ‪ ،‬ﺹ‪. 22‬‬ ‫ ﻗﺎﺴﻡ ‪ :‬ﺍﻟﺴﻴﺎﺴﺔ ﺍﻟﺸﺭﻋﻴﺔ ‪ ،‬ﺹ‪.121‬‬‫)‪ (2‬ﺍﻟﺘﺠﺎﻨﻲ ﻋﺒﺩ ﺍﻟﻘﺎﺩﺭ ‪ :‬ﺃﺼﻭل ﺍﻟﻔﻜﺭ ﺍﻟﺴﻴﺎﺴﻲ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻤﻜﻲ ‪ ،‬ﻤﺼﺩﺭ ﺴﺎﺒﻕ ‪ ،‬ﺹ‪.77‬‬ ‫)‪ (1‬ﺍﺒﻥ ﺘﻴﻤﻴﺔ‪ :‬ﺍﻟﺤﺴﺒﺔ ﻓﻲ ﺍﻹﺴﻼﻡ ‪ ،‬ﺹ‪ .21 - 20 ، 14‬ﻭﺃﻨﻅﺭ ﺃﻴﻀﹰﺎ ‪ :‬ﺍﺒـﻥ ﺘﻴﻤﻴـﺔ ‪ :‬ﺍﻟﺴﻴﺎﺴـﺔ‬ ‫ﺍﻟﺸﺭﻋﻴﺔ ﻓﻲ ﺇﺼﻼ ﺍﻟﺭﺍﻋﻲ ﻭﺍﻟﺭﻋﻴﺔ‪ ،‬ﻁ‪ ،4‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺭﺒﻲ ‪ ،‬ﻤﺼﺭ ‪1996‬ﻡ‪ ،‬ﺹ‪.23‬‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ ‪1424 /‬ﻫـ‬

‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻹﺠﺘﻤﺎﻋﻴﺔ‬

‫ﺘﻨﺸﺄ ﻤﺴﺘﻨﺩﺓ ﺇﻟﻰ ﻗﻴﻤﺔ ﻭﻗﺎﺌﻤﺔ ﻋﻠﻰ ﺘﻁﺒﻴﻕ ﺤﻜﻡ ﻤﻌﻴّﻥ ﺘﺩﻭﺭ ﻤﻌـﻪ ﻭﺠـﻭﺩﹰﺍ ﻭﻋـﺩﻤﹰﺎ‬

‫ﻥ ﻗﻴـﺎﻡ ﺍﻟﺩّﻭﻟـﺔ‬ ‫ﻭﺘﺭﺘﺒـﻁ ﺒﺘﺤﻘﻴﻕ ﻫﺫﻩ ﺍﻟﻘﻴﻤﺔ ﺃﻭ ﺍﻟﺤﻜﻡ ﺍﻟﺫﻱ ﺘﻘـﻭﻡ ﻋﻠﻴﻪ)‪ .(2‬ﻏﻴﺭ ﺃ ّ‬

‫ﻋﻠﻰ ﻗﻴﻡ ﻭﺃﺤﻜﺎﻡ ﺸﺭﻋﻴﺔ ﻻ ﻴﻌﻨﻲ ﺍﻨﻌﺩﺍﻡ ﺍﻟﻀﻭﺍﺒﻁ ﻭﺍﻟﻤﻌﺎﻴﻴﺭ ﺍﻟﺘﻲ ﺘﺤﻜﻡ ﻋﻤﻠﻬﺎ ‪ ،‬ﻭﻟﻘﺩ‬

‫ﻗﺩّﻤﺕ ﺍﻷﺼﻭل ﺍﻟﻌﺩﻴﺩ ﻤﻥ ﺍﻟﻘﻴﻡ ﺍﻟﺘﻲ ﺘﺤﻜﻡ ﺍﻟﺩﻭﻟﺔ ﻭﺘﺘﻠﺨﺹ ﻓـﻲ ﺍﻟﺸـﻭﺭﻯ ﻭﺍﻟﻌـﺩل‬ ‫ﻭﺍﻟﻤﺴﺌﻭﻟﻴﺔ ﻭﺍﻟﺨﻀﻭﻉ ﻟﻠﻀﻭﺍﺒﻁ ﺍﻟﺸﺭﻋﻴﺔ ﻭﺍﻟﻤﺭﺍﻗﺒﺔ)‪.(3‬‬

‫ﻥ ﺘﺤﻘﻴﻕ ﺘﻤﺎﻡ ﺍﻟﺘﻤﻜﻴﻥ ﺒﺠﻌل ﻜﻠﻤﺔ ﺍﷲ ﻫﻲ ﺍﻟﻌﻠﻴﺎ ﻭﻤﻨﻊ ﻓﺘﻨﺔ ﺍﻟﻤﺅﻤﻨﻴﻥ ﻓﻲ ﺩﻴﻨﻬﻡ‬ ‫ﺇّ‬

‫ﻻ ﺒﺤﻴﺎﺯﺓ ﻗﻭﺓ ﻤﺎﻨﻌﺔ ‪ ،‬ﻭﺒﺎﻻﺴﺘﻌﺩﺍﺩ ﺍﻟﺩﺍﺌﻡ ﻟﻠﺠﻬﺎﺩ ﺫﻟﻙ ﺃﻨﹼﻪ ﺇﺫﺍ‬ ‫ﺃﻤﺭ ﻻ ﻴﺘﺴﻨﻰ ﺘﺤﻘﻴﻘﻪ ﺇ ﹼ‬ ‫ﻥ ﺫﻟﻙ ﻴﺴﺘﺘﺒﻊ ﺒﺎﻟﻀﺭﻭﺭﺓ ﺤﺘﻤﻴﺔ ﺃﻥ ﺘﻜﻭﻥ ﺍﻟﺩﻭﻟﺔ‬ ‫ﻜﺎﻥ ﺍﻟﻌﺩل ﻓﻲ ﺍﻹﺴﻼﻡ ﻗﻴﻤﺔ ﻋﻠﻴﺎ ﻓﺈ ّ‬

‫ﻥ ﺍﻟﻀﻌﻴﻑ ﻻ ﻴﺴﺘﻁﻴﻊ ﺇﻗﺎﻤﺔ ﻤﻴﺯﺍﻥ ﺍﻟﻌﺩل‪ .‬ﻭﻻ ﻴﺘﺄﺘﹼﻰ‬ ‫ﺍﻹﺴﻼﻤﻴﺔ ﻓﻲ ﻤﺭﻜﺯ ﺍﻟﻘﻭﻯ ﻷ ّ‬

‫ﻥ‬ ‫ﻟﻪ ﺃﻥ ﻴﻭﺼﻑ ﺒﺎﻟﺴﻤﺎﺤﺔ ﺍﻟﻤﺠﺴﱢﺩﺓ ﻟﻌﺩﻡ ﻤﺒﺩﺃ ﺍﻹﻜﺭﺍﻩ ﻓﻲ ﺍﻟﺩﱢﻴﻥ)‪ .(4‬ﺒﺎﻹﻀﺎﻓﺔ ﺇﻟﻰ ﺃ ّ‬ ‫ﺒﺎﻹﺴﻼﻡ ﻤﺒﺎﺩ‬

‫ﻴﺘﻌﻴﱠﻥ ﺍﻟﺩﻋﻭﺓ ﻟﻬﺎ ﻭﻴﺴﺘﺤﻴل ﺃﻻ ﻴﻜﻭﻥ ﻟﻬﺎ ﺨﺼﻭﻡ ‪ .‬ﻭﻻ ﻴﻤﻜﻥ ﺃﻥ‬

‫ﺘﻜﻭﻥ ﺍﻟﺩﻭﻟﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺤﺭّﺓ ﻓﻲ ﺍﺨﺘﻴﺎﺭ ﻨﻅﺎﻤﻬﺎ ﺍﻟﺴﱢﻴﺎﺴﻲ ﺍﻟﻘﺎﺩﺭ ﻋﻠﻰ ﺘﺤﻘﻴﻕ ﻫﺫﻩ‬

‫ﻥ ﺍﻟﻤﺭﻜﺯ ﺍﻟﺩّﻭﻟﻲ ﻴﻀﻐﻁ ﻋﻠﻰ‬ ‫ﺍﻟﻤﺘﻁﻠﺒﺎﺕ ﻤﺎ ﻟﻡ ﻴﻜﻥ ﻤﺭﻜﺯﻫﺎ ﺍﻟﺩﱡﻭﻟﻲ ﻗﻭﻴﺎﹰ‪ ،‬ﺫﻟﻙ ﺃ ّ‬

‫ﺍﻟﻨﻅﺎﻡ ﺍﻻﻗﺘﺼﺎﺩﻱ‪ ،‬ﻓﻴﻀﻐﻁ ﻋﻠﻰ ﺍﻟﻨﻅﺎﻡ ﺍﻻﺠﺘﻤﺎﻋﻲ‪ ،‬ﻓﻴﻀﻐﻁ ﺒﺩﻭﺭﻩ ﻋﻠﻰ ﺤﺭﻴﺔ ﺃﺩﺍﺀ‬ ‫ﻥ ﺍﻟﻌﻼﻗﺔ ﺒﻴﻥ‬ ‫ﺍﻟﺸﻌﺎﺌﺭ ﺍﻟﺩﻴﻨﻴﺔ ﻭﺒﺫﺍ ﻴﻨﻔﺘﺢ ﺒﺎﺏ ﻓﺘﻨﺔ ﺍﻟﻨﹼﺎﺱ ﻓﻲ ﺩﻴﻨﻬﻡ)‪ .(1‬ﻭﻤﻌﻨﻰ ﺫﻟﻙ ﺃ ّ‬

‫)‪ (2‬ﺭﻀﻭﺍﻥ ﺍﻟﺴﻴﺩ‪ :‬ﻤﻔﻬﻭﻡ ﺍﻟﺠﻤﺎﻋﺎﺕ ﻓﻲ ﺍﻹﺴﻼﻡ ‪،‬ﻁ‪ ،1‬ﺩﺍﺭ ﺍﻟﺘﻨﻭﻴﺭ‪ ،‬ﺒﻴﺭﻭﺕ ‪1984‬ﻡ‪ ،‬ﺹ‪.15‬‬ ‫ ﻋﺎﺭﻑ ‪ :‬ﻨﻅﺭﻴﺎﺕ ﺍﻟﺘﻨﻤﻴﺔ ﺍﻟﺴﻴﺎﺴﻴﺔ ‪ ،‬ﺹ‪. 356-353‬‬‫ ﺴﻴﻑ ﺍﻟﺩﻴﻥ ﻋﺒﺩ ﺍﻟﻔﺘﺎ ‪ :‬ﺍﻟﺘﺠﺩﻴﺩ ﺍﻟﺴﱢﻴﺎﺴﻲ ﻭﺍﻟﻭﺍﻗﻊ ﺍﻟﻌﺭﺒﻲ ﺍﻟﻤﻌﺎﺼﺭ‪ ،‬ﻤﺼﺩﺭ ﺴﺎﺒﻕ‪ ،‬ﺹ‪247‬‬‫ﻭﻤﺎ ﺒﻌﺩﻫﺎ‬ ‫)‪ (3‬ﺭﺍﺠﻊ ﻓﻲ ﺫﻟﻙ ‪ :‬ﻨﺼﺭ ﻋﺎﺭﻑ ‪ :‬ﻨﻅﺭﻴﺎﺕ ﺍﻟﺘﻨﻤﻴﺔ ﺍﻟﺴﻴﺎﺴﻴﺔ ‪ ،‬ﺹ‪360-357‬‬ ‫ ﻓﻭﺯﻱ ﺨﻠﻴل ‪ :‬ﺩﻭﺭ ﺃﻫل ﺍﻟﺤل ﻭﺍﻟﻌﻘﺩ ﻓﻲ ﺍﻟﻨﻤﻭﺫﺝ ﺍﻹﺴﻼﻤﻲ ‪ ،‬ﺴﻠﺴﻠﺔ ﺍﻟﺭﺴـﺎﺌل ﺍﻟﺠﺎﻤﻌﻴـﺔ‬‫"‪ ،"28‬ﻁ‪ ،1‬ﺍﻟﻘﺎﻫﺭﺓ ‪1996‬ﻡ ‪ ،‬ﺹ‪.340-335‬‬ ‫)‪ (4‬ﻭﺼﻔﻲ‪ :‬ﺍﻟﻨﺒﻲ ﻭﺍﻟﺴّﻴﺎﺴﺔ ﺍﻟﺩﻭﻟﻴﺔ ‪ ،‬ﻤﺅﺴﺴﺔ ﺩﺍﺭ ﺍﻟﺸﻌﺏ ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ ‪1975‬ﻡ‪ ،‬ﺹ‪.7-6‬‬ ‫)‪ (1‬ﻭﺼﻔﻲ‪ :‬ﺍﻟﻤﺸﺭﻭﻋﻴﺔ ﻓﻲ ﺍﻟﻨﻅﺎﻡ ﺍﻹﺴﻼﻤﻲ‪ ،‬ﺹ‪.50-49‬‬

‫ﺍﻟﺘﻤﻜﻴ ﺍﻟﺤ‬

‫ﺍﻟﻤ‬

‫ﺭ‬

‫‪ -‬ﺭﺍ ﺔ‬

‫ﺭ ﺍﻟ ﺭ‬

‫‪.‬‬

‫ﺍﻟ‬

‫ﻤﺤﻤ ﺍ ﻤﻴ ﺍﻟ ﻴ‬

‫ﺍ‬

‫ﺍﻟﻤﺴﻠﻤﻴﻥ ﻭﻏﻴﺭﻫﻡ ﻻ ﺘﻘﺒل ﻏﻴﺭ ﺒﺩﻴﻠﻴﻥ ‪ :‬ﺃﻤﺎ ﺃﻥ ﺘﻜﻭﻥ ﻤﺒﻨﻴﺔ ﻋﻠﻰ ﺍﻟﻌﺯﺓ ﺍﻹﺴﻼﻤﻴﺔ ﺃﻭ‬

‫ﺍﻟﺘﺭﺩﱢﻱ ﻓﻲ ﻋﻼﻗﺔ ﻓﺘﻨﺔ ‪ .‬ﻭﺘﺴﺘﻠﺯﻡ ﺍﻟﻌﺯﺓ ﺍﻹﺴﻼﻤﻴﺔ ﺘﺤﻘ ّﻴﻕ ﺃﻤﺭﻴﻥ)‪-:(2‬‬

‫ﻟ ﻤ ‪ :‬ﺤﻴﺎﺯﺓ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻟﻘﻭﺓ ﺘﻤﻜﱢﻨﻬﻡ ﻤﻥ ﺘﺭﺘﻴﺏ ﺍﻟﻌﻼﻗﺔ ﺒﻴﻨﻬﻡ ﻭﺒﻴﻥ ﻏﻴﺭ ﺍﻟﻤﺴﻠﻤﻴﻥ‬

‫ﻭﻓﻕ ﻗﻭﺍﻋﺩ ﻤﺴﺘﻘﺎﺓ ﻤﻥ ﺍﻟﻘﺎﻨﻭﻥ ﺍﻹﺴﻼﻤﻲ ﺍﻟﺩﺍﺨﻠﻲ ﻭﻟﻴﺱ ﺒﻘﻭﺍﻋﺩ ﺍﺘﻔﺎﻗﻴﺔ ﺩﻭﻟﻴﺔ‬

‫ﻭﺫﻟﻙ ﻓﻴﻤﺎ ﻴﺘﻌﻠﻕ ﺒﻤﺎ ﻭﺭﺩ ﻓﻲ ﺸﺄﻨﻪ ﻨﺹ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﻭﺍﻟﺴﱡﻨﺔ ﺒﻤﺎ ﻴﻀﻤﻥ ﺘﻨﻔﻴﺫ‬ ‫ﻫﺫﻩ ﺍﻟﻘﻭﺍﻋﺩ ﻓﻲ ﻗﻤﺔ ﻋﻨﻔﻭﺍﻥ ﻗﻭﺓ ﺍﻟﺩﻭﻟﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺤﺘﻰ ﻓﻲ ﻤﻭﺍﺠﻬﺔ ﺃﻀﻌﻑ‬

‫ﺍﻟ‬

‫ﺍﻷﻤﻡ ﻏﻴﺭ ﺍﻹﺴﻼﻤﻴﺔ ‪.‬‬

‫‪ :‬ﺍﺴﺘﻌﻤﺎل ﺘﻠﻙ ﺍﻟﻘﻭﺓ ﻭﻓﻕ ﻀﻭﺍﺒﻁ ﺇﺴﻼﻤﻴﺔ ﺨﺎﺼﺔ ‪ .‬ﻭﻟﻘﺩ ﻋﻨﻲ ﺍﻟﻘﺭﺁﻥ ﻋﻨﺎﻴﺔ‬

‫ﺒﺎﻟﻐﺔ ﺒﺘﻭﻀﻴﺢ ﻨﻭﻉ ﺍﻟﻘﻭﺓ ﺍﻟﻭﺍﺠﺏ ﺇﻋﺩﺍﺩﻫﺎ ﻭﺍﻟﻌﻨﺎﺼﺭ ﺍﻟﻤﺄﺫﻭﻥ ﻓﻲ ﻤﺠﺎﺒﻬﺘﻬﺎ‬

‫ﺒﺎﻟﻘﻭﺓ ﺍﻟﻌﺴﻜﺭﻴﺔ ﻋﻠﻰ ﺴﺒﻴل ﺍﻟﺤﺼﺭ ﻭﺍﻟﺤﺩ ﺍﻷﺩﻨﻰ ﺍﻟﺫﻱ ﻴﺘﺤﺘﻡ ﻋﻨﺩﻩ ﻭﻗﻑ‬

‫ﺍﻟ‬ ‫ﺭ‬

‫ﺍﻟﻘﺘﺎل ﻭﻗﻭﺍﻋﺩ ﺘﺭﺘﻴﺏ ﺍﻟﻌﻼﻗﺔ ﺒﻌﺩ ﺍﻟﺤﺭﺏ‪.‬‬

‫ﺍﻟ‬

‫ﻴﺔ ﺍﻟ‬

‫ﻴﺔ‬

‫ﻥ ﺩﻋﻭﺓ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻹﻋﺩﺍﺩ ﺍﻟﻘﻭﺓ ‪‬‬ ‫ﺇّ‬ ‫ﺍﻟ ﻴﻠ ﺘﺭ‬

‫ﺍﻟﺩﺍﺌﻡ ‪‬‬

‫ﺍ ﺍ‬

‫ﺍﻟ‬

‫ﻤ‬

‫ﻤ ﺍ ﺘ ﺘ ﻤ‬

‫ﻜ ‪ " ‬ﺍﻷﻨﻔﺎل ‪ ،‬ﺁﻴﺔ ‪ " 60‬ﻭﺃﺨﺫ ﺍﻟﺤﺫﺭ‬

‫ﺍ ﺤ ﺭﻜ ‪" ‬ﺍﻟﻨﺴﺎﺀ ‪ ،‬ﺁﻴﺔ ‪ " 71،102‬ﺘﺭﺠﻊ ﻓﻲ ﺍﻷﺴﺎﺱ ﺇﻟﻰ ﻤﻭﻗﻑ‬

‫ﻀﺤﻪ‬ ‫ﺸﻌﻭﺏ ﺠﺎﻤﻌﺔ ﺍﻟﻜﻔﺭ ‪-‬ﻏﻴﺭ ﺍﻟﻤﺴﻠﻤﻴﻥ‪ -‬ﻤﻥ ﺍﻹﺴﻼﻡ ﻭﺍﻟﻤﺴﻠﻤﻴﻥ ﻭﻫﺫﺍ ﺍﻟﻤﻭﻗﻑ ﺘﻭ ّ‬

‫ﺍﻵﻴﺎﺕ ﺍﻟﺘﺎﻟﻴﺔ ‪ :‬‬

‫"ﺍﻟﺒﻘﺭﺓ ‪ ،‬ﺁﻴﺔ ‪ ." 217‬‬ ‫ﺤ ﺍﻤ‬

‫ﺘﺭ‬

‫ﺍﻟﻴ‬

‫ﻴ ﺍﻟ‬

‫ﻴ ﺘﻠ ﻜ ﺤﺘ‬

‫ﻜ ﻴﺭ ﻤ‬

‫ﺍﻟﻜﺘ‬

‫ﻴﺭ ﻜ‬

‫ﻟ ﻴﺭ‬

‫ﻴﻜ‬

‫ﻜ ﻤ‬

‫ﺍ‪‬‬

‫ﺍ ﺘ‬

‫ﻴﻤ ﻜ ﻜ ﺭﺍ‬

‫‪" ‬ﺍﻟﺒﻘﺭﺓ ‪ ،‬ﺁﻴﺔ ‪ .109‬ﻭﺃﻨﻅﺭ ﺁل ﻋﻤﺭﺍﻥ‪ ،‬ﺁﻴﺔ ‪  ." 100‬ﻟ‬ ‫ﺍﻟ‬

‫ﺭ ﺤﺘ ﺘﺘ‬

‫ﻤﻠﺘ‬

‫ﺍ‬

‫)‪ (2‬ﺃﻨﻅﺭ ‪ - :‬ﻭﺼﻔﻲ‪ :‬ﺍﻟﻨﺒﻲ ﻭﺍﻟﺴﱢﻴﺎﺴﺔ ﺍﻟﺩﻭﻟﻴﺔ ‪ ،‬ﺹ ‪.7-6‬‬ ‫– ﺍﻟﺴﻴﺩ ﻋﻤﺭ ‪ :‬ﺍﻟﺩﻭﺭ ﺍﻟﺴﱢﻴﺎﺴﻲ ﻟﻠﺼﻔﻭﺓ ﻓﻲ ﺼﺩﺭ ﺍﻹﺴﻼﻡ ‪ ،‬ﺹ‪.377-376‬‬

‫ﺍﻟ‬

‫ﻟ‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ ‪1424 /‬ﻫـ‬ ‫ﺍﺘ‬

‫ﺍ‬

‫‪ ،‬ﺁﻴﺔ ‪." 120‬‬

‫ﻤ ﺍﻟ ﻠ ﻤ ﻟ ﻤ ﺍ‬

‫ﺍﻟ‬

‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻹﺠﺘﻤﺎﻋﻴﺔ‬ ‫ﻟ‬

‫ﻤ‬

‫ﻴﺭ‪ " ‬ﺍﻟﺒﻘﺭﺓ‬

‫ﻥ ﻫﻨﺎﻙ ﻤﻭﻗﻔﻴﻥ ﻴﺘﺤﻜﻤﺎﻥ ﻓﻲ ﺍﻟﻌﺎﻟﻡ‪ :‬ﻤﻭﻗﻑ ﻴﺩﻋﻭ ﻟﻺﻴﻤﺎﻥ ﺒﺎﷲ ﻭﻤﺎ‬ ‫ﻭﻤﻌﻨﻰ ﻫﺫﺍ ﺃ ّ‬

‫ﻴﺘﺭﺘﺏ ﻋﻠﻰ ﺫﻟﻙ ﻤﻥ ﺘﺜﺒﻴﺕ ﻟﻘﻴﻡ ﺍﻟﺤﻕ‪ .‬ﻭﻤﻭﻗﻑ ﻴﺩﻋﻭ ﻟﻠﻜﻔﺭ ﻭﻤﺎ ﻴﺘﺭﺘﺏ ﻋﻠﻰ ﺫﻟﻙ ﻤﻥ‬

‫ﺴﻨﹼﺔ ﻤﻥ ﺴﻨﻥ‬ ‫ﺘﺜﺒﻴﺕ ﻟﻘﻴﻡ ﺍﻟﺒﺎﻁل ﻭﻤﻥ ﺜ ّﻡ ﻜﺎﻥ ﺍﻟﺘﺩﺍﻓﻊ ﺒﻴﻥ ﺍﻟﻤﻭﻗﻔﻴﻥ ﺤﺘﻤﹰﺎ ﻻﺯﻤﹰﺎ ﺃﻭ ُ‬ ‫ﺍﻟﺤﻴﺎﺓ ‪ ‬ﻟ‬ ‫ﺍ‬

‫ﺍ‬

‫ﺍﻟ‬

‫ﻟ ﻤ‬

‫ﺍﻤ‬

‫ﻴ ﻴ ﻜﺭ ﻴ‬

‫ﺍ‬

‫‪" ‬ﺍﻟﺤﺞ ﺁﻴﺔ ‪ ." 40‬ﻭﻫﺫﺍ ﺍﻟﺘﺩﺍﻓﻊ ﺇﻨﻤﺎ ﻫﻭ ﻟﺘﺯﻜﻴﺔ ﺍﻟﺤﻕ "ﺤﻴﺙ ﺃﺒﺎﻥ ﺍﷲ ﺘﻌﺎﻟﻰ ﺃﻨﻪ‬

‫ﻟﻭﻻ ﺩﻓﻊ ﺍﻟﻤﺸﺭﻜﻴﻥ ﺒﺎﻟﻤﺅﻤﻨﻴﻥ ﻭﺘﺴﻠﻴﻁ ﺍﻟﻤﺅﻤﻨﻴﻥ ﻋﻠﻰ ﺩﻓﻌﻬﻡ ﻋﻥ ﺒﻴﻀﺔ "ﺤﻭﺯﺓ"‬ ‫ﺍﻹﺴﻼﻡ ﻭﻜﺴﺭ ﺸﻭﻜﺘﻬﻡ ﻭﺘﻔﺭﻴﻕ ﺠﻤﻌﻬﻡ ﻟﻐﻠﺏ ﺍﻟﺸﺭﻙ ﻋﻠﻰ ﺍﻷﺭﺽ ﻭﺍﺭﺘﻔﻌﺕ ﺍﻟﺩﱢﻴﺎﻨﺔ‬

‫ﻥ ﺴﺒﺏ ﺒﻘﺎﺀ ﺍﻹﺴﻼﻡ ﻭﺍﺘﺴﺎﻉ ﺃﻫﻠﻪ ﻟﻠﻌﺒﺎﺩﺓ ﺇﻨﻤﺎ ﻫﻭ ﺍﻟﺠﻬﺎﺩ ﻭﻤﺎ ﻜﺎﻥ ﺒﻬﺫﻩ‬ ‫ﻓﺜﺒﺕ ﺒﻬﺫﺍ ﺃ ّ‬ ‫ﺍﻟﻤﻨﺯﻟﺔ ﻓﺤﻘﻴﻕ ﻷﻥ ﻴﻜﻭﻥ ﻤﻥ ﺃﺭﻜﺎﻥ ﺍﻹﻴﻤﺎﻥ ﻭﺃﻥ ﻴﻜﻭﻥ ﺍﻟﻤﺅﻤﻨﻭﻥ ﻤﻥ ﺍﻟﺤﺭﺹ ﻋﻠﻴﻪ‬

‫ﻓﻲ ﺃﻗﺼﻰ ﺍﻟﺤﺩﻭﺩ ﻭﺍﻟﻨﻬﺎﻴـﺎﺕ")‪.(1‬‬

‫ﻥ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻭﻫﻭ ﻴﺩﻋﻭ ﻟﻼﺴﺘﻌﺩﺍﺩ ﻭﺃﺨﺫ ﺍﻟﺤﺫﺭ ﺍﻟﺩﺍﺌﻡ ﻤﻥ ﺍﻟﻜﺎﻓﺭﻴﻥ‬ ‫ﻏﻴﺭ ﺃ ّ‬

‫ﻜﻤﻭﻗﻑ ﺜﺎﺒﺕ ﻭﻤﺒﺩﺌﻲ ﻓﺈﻨﹼﻪ ﻴﺩﻋﻭ ﻓﻲ ﻤﻭﺍﻁﻥ ﺃﺨﺭﻯ ﺇﻟﻰ ﺘﻨﻭﻉ ﺃﺴﻠﻭﺏ ﺍﻟﺘﻌﺎﻤل ﻤﻊ‬ ‫ﻏﻴﺭ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻓﻲ ﻀﻭﺀ ﻤﻭﻗﻔﻬﻡ ﺍﻟﻌﺎﻡ ﻤﻥ ﺍﻟﺩﻋﻭﺓ ﺍﻹﺴﻼﻤﻴﺔ ﻭﻫﺫﻩ ﺍﻟﻤﻭﺍﻗﻑ ﺘﺘﻠﺨﺹ‬

‫ﻓﻲ ﺍﻟﻨﻘﺎﻁ ﺍﻟﺘﺎﻟﻴﺔ)‪-:(2‬‬

‫‪ :‬ﻗﺭّﺭ ﺍﻟﻘﺭﺁﻥ ﺃﻤﺭﻴﻥ ﻫﻤﺎ‪ :‬ﺍﻟﻤﺴﺎﻭﺍﺓ ﺒﻴﻥ ﺍﻟﺒﺸﺭ ﺠﻤﻴﻌﹰﺎ ﻭﺃﺴﺎﺱ ﺍﻟﻌﻼﻗﺔ ﺒﻴﻨﻬﻡ ﺠﻤﻴﻌ ﹰﺎ‬ ‫ﻫﻭ ﺍﻟﺘﻌﺎﺭﻑ ‪‬‬

‫ﻠ ﻜ‬

‫ﻟﺘ ﺭ ﺍ‬

‫ﻜﺭﻤﻜ‬

‫ﺍ‬

‫ﺘ ﻜ ‪‬‬

‫" ﺍﻟﺤﺠﺭﺍﺕ‪ ،‬ﺁﻴﺔ ‪ " 3‬ﻭﺍﻷﻤﺭ ﺍﻟﺜﺎﻨﻲ ﻫﻭ ﺍﻟﻨﻅﺭ ﻟﻠﻜﻔﺎﺭ ﻋﻠﻰ ﺃﻨﻬﻡ ﺭﺼﻴﺩ ﻤﺴﺘﻘﺒﻠﻲ‬ ‫)‪ (1‬ﺍﺒﻥ ﺍﻟﻨﺤﺎﺱ ‪ :‬ﻤﺸﺎﺭﻉ ﺍﻷﺸﻭﺍﻕ ﺇﻟﻰ ﻤﺼﺎﺭﻉ ﺍﻟﻌﺸﺎﻕ ﻭﻤﺜﻴﺭ ﺍﻟﻐﺭﺍﻡ ﺇﻟﻰ ﺩﺍﺭ ﺍﻟﺴﻼﻡ ﻓﻲ ﻓﻀـﺎﺌل‬ ‫ﺍﻟﺠﻬﺎﺩ‪ ،‬ﺘﺤﻘﻴﻕ ﻭﺩﺭﺍﺴﺔ ﺇﺩﺭﻴﺱ ﻤﺤﻤﺩ ﻋﻠﻰ ﻭﻤﺤﻤـﺩ ﺨﺎﻟـﺩ ﺍﺴـﻁﻨﺒﻭﻟﻲ ‪ ،‬ﻁ‪ ،1‬ﺩﺍﺭ ﺍﻟﺒﺸـﺎﺌﺭ‬ ‫ﺍﻹﺴﻼﻤﻴﺔ ‪ ،‬ﺒﻴﺭﻭﺕ ‪1990 ،‬ﻡ‪ ،‬ﺹ‪.80‬‬ ‫)‪ (2‬ﺍﻟﺴﻴﺩ ﻋﻤﺭ‪ :‬ﺍﻟﺩﻭﺭ ﺍﻟﺴﱢﻴﺎﺴﻲ ﻟﻠﺼﻔﻭﺓ‪ ،‬ﺹ‪.372-369‬‬

‫ﺭ‬

‫ﺍﻟﺘﻤﻜﻴ ﺍﻟﺤ‬

‫ﺭ ﺍﻟ ﺭ‬

‫ﺍﻟﻤ‬

‫ﻴ‬

‫ﻟﻺﺴﻼﻡ ‪‬‬

‫ﺍﻟﻤﻤﺘﺤﻨﺔ‪،‬ﺁﻴﺔ ‪."7‬‬

‫‪ -‬ﺭﺍ ﺔ‬

‫ﺍ‬

‫‪.‬‬

‫ﺍﻟ‬

‫ﻴﻜ‬

‫ﺍﻟ ﻴ‬

‫ﻴ‬

‫ﺍ‬

‫ﻤﺤﻤ ﺍ ﻤﻴ ﺍﻟ ﻴ‬

‫ﻴﺘ ﻤ‬

‫‪" ‬‬

‫ﻤ‬

‫ﻴ ‪ :‬ﻴﻘﺭﱢﺭ ﺍﻟﻘﺭﺁﻥ ﺃﻥ ﻭﺠﻭﺏ ﻋﺩﻡ ﻗﻁﻊ ﺍﻷﻤل ﻓﻲ ﺘﺤﱡﻭل ﺍﻟﻜﻔﺎﺭ ﺇﻟﻰ ﺍﻹﺴﻼﻡ ﻻ ﻴﺠﺏ‬ ‫ﺃﻥ ﻴﺤﻭل ﺩﻭﻥ ﺃﺨﺫ ﺍﻟﻤﺴﻠﻤﻴﻥ ﺤﺫﺭﻫﻡ ﻭﻤﻌﺎﻤﻠﺔ ﺍﻟﻜﺎﻓﺭﻴﻥ ﻜﻜل ﻓﻲ ﻀﺅ ﻤﻭﻗﻔﻬﻡ‬ ‫ﺍﻟﻌﺎﻡ ﻤﻥ ﺍﻟﺩﻋﻭﺓ ﺍﻹﺴﻼﻤﻴﺔ ﻤﻊ ﻤﻌﺎﻤﻠﺔ ﺨﺎﺼﺔ ﻟﻠﻌﻨﺎﺼﺭ ﺍﻟﻔﺭﺩﻴﺔ ﻭﺍﻟﺠﻤﺎﻋﻴﺔ‬ ‫ﻤﻨﻬﻡ ﺤﺴﺏ ﺘﻨﻭّﻉ ﻤﻭﻗﻔﻬﺎ ﻭﺩﺭﺠﺔ ﻋﺩﺍﺌﻬﺎ ﻟﻠﻤﺴﻠﻤﻴﻥ‪.‬‬

‫ﻥ ﺜﻤﺔ ﺨﻼﻓﹰﺎ ﻨﻭﻋﻴﹰﺎ ﻓﻲ ﺼﻔﻭﻑ ﻏﻴﺭ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻴﺘﻌﻴّﻥ ﻤﻌﻪ‬ ‫ﻟ ‪ :‬ﻭﻗﺭّﺭ ﺍﻟﻘﺭﺁﻥ ﺃ ّ‬ ‫ﻤﻌﺎﻤﻠﺘﻬﻡ ﺒﺄﻨﻤﺎﻁ ﻤﺘﺒﺎﻴﻨﺔ‪:‬‬

‫ﺃ‪ -‬ﻓﺎﻟﺒﻨﺴﺒﺔ ﻟﻠﻴﻬﻭﺩ ﻭﺍﻟﻤﺸﺭﻜﻴﻥ ﻓﺈﻨﹼﻬﻡ ﻴﺤﺘﻠﻭﻥ ﻫﺭﻡ ﺍﻟﻌﺩﺍﺀ ﻟﻸﻤﺔ ﺍﻹﺴﻼﻤﻴﺔ ‪ ‬ﻟﺘ‬ ‫ﺍﻟ‬

‫ﻤ‬

‫ﺘ ﻤ‬

‫ﺍ‬

‫ﻤ ﺍ ﺍﻟﻴ‬

‫ﻟﻠ ﻴ‬

‫ﻴ ﻤ ﺍ ﻟﻜ‬

‫ﻠ‬

‫ﻤ‬

‫ﻜ‬

‫ﺍﻟ ﻴ‬

‫ﺭﻴ ﻤ‬

‫ﺭﻜ ﺍ ‪" ‬ﺍﻟﻤﺎﺌﺩﺓ ﺁﻴﺔ‪ ." 82‬‬

‫ﻴ ﻤ‬

‫ﻜ‬

‫ﺍ‬

‫ﻴﺤﺭ‬

‫ﻴ ﻠﻤ ‪ " ‬ﺍﻟﺒﻘﺭﺓ ‪ ،‬ﺁﻴﺔ ﺭﻗﻡ ‪ ،75‬ﻭﺃﻨﻅﺭ ﺁل ﻋﻤﺭﺍﻥ ‪،‬‬

‫ﺁﻴﺎﺕ ‪." 82-78 ،73-72‬‬

‫ﺏ‪ -‬ﻓﻲ ﻤﻘﺎﺒل ﻫﺫﺍ ﺍﻟﺼﻨﻑ ﻴﻭﺠﺩ ﻓﺭﻴﻕ ﻤﻥ ﺃﻫل ﺍﻟﻜﺘﺎﺏ ﻋﻠﻰ ﺍﻟﻨﻘﻴﺽ ﻴﺘﺴﻡ ﺒﺎﻟﻘﺼﺩ‬ ‫ﻓﻲ ﺍﻟﺨﺼﻭﻤﺔ ﻭﺍﻟﺒﻌﺩ ﻋﻥ ﺍﻟﺴﻌﻲ ﻓﻲ ﺍﻟﻔﺴﺎﺩ ﻭﻻ ﻴﺭﻯ ﻓﻲ ﺍﺨﺘﻼﻑ ﺍﻟﺩﻴﻥ ﻤﺒﺭﺭﹰﺍ‬

‫ﻟﺠﺤﺩ ﺍﻷﻤﺎﻨﺔ ﻤﻬﻤﺎ ﻜﺎﻨﺕ ﻜﺒﻴﺭﺓ ‪ ‬ﻟﻴ‬ ‫ﻴﺘﻠ‬

‫ﻴ‬

‫ﻤ ﺍ ﻤ‬

‫ﺍﻟﺤ ﻴ ﻟ‬

‫ﺍ‬

‫ﺭ‬

‫ﻟ‬

‫ﺍﻟﻠﻴ‬

‫ﻤ‬

‫ﺍﻟﺭ‬

‫ﻴ‬

‫ﻜﺘ‬

‫ﺘﺭ‬

‫ﻤ ﺍﻟ‬

‫ﺍ‬

‫ﻴ‬

‫ﺍ ﻤ‬

‫ﺍﻟﻜﺘ‬

‫ﻤﺔ‬

‫‪ " ‬ﺁل ﻋﻤﺭﺍﻥ ‪ ،‬ﺁﻴﺔ ‪ ." 113‬‬ ‫ﺘﻴ‬

‫ﻤ ﺍﻟ ﻤ ﻤﻤ‬

‫ﻴ ‪ " ‬ﺍﻟﻤﺎﺌﺩﺓ ‪ ،‬ﺁﻴﺔ ‪." 83‬‬

‫ﻤﺔ‬

‫ﺭ ﺍ ﻤ‬

‫ﺍ‬

‫ﺝ ‪ -‬ﻭﻗﺭّﺭ ﺍﻟﻘﺭﺁﻥ ﺃﻥ ﺜﻤﺔ ﺃﻤل ﻓﻲ ﺍﻨﻘﻴﺎﺩ ﺍﻟﻨﺼﺎﺭﻯ ﻻﻋﺘﺒﺎﺭﺍﺕ ﺍﻟﺴﻼﻡ ﺍﻹﺴﻼﻤﻲ‬

‫ﻭﺫﻟﻙ ﻷﻨﻬﻡ ﻴﺘﺴﻤﻭﻥ ﺒﺴﻤﺎﺕ ﺘﺤﻭل ﺩﻭﻥ ﺇﻓﺭﺍﻁﻬﻡ ﻓﻲ ﺍﻟﺨﺼﻭﻤﺔ ﻤﻥ ﺒﻴﻨﻬﺎ‬

‫ﺍﻟﺘﻭﺍﻀﻊ ﻭﺍﻨﻘﻴﺎﺩ ﻋﻨﺎﺼﺭ ﻤﻥ ﻋﻠﻤﺎﺌﻬﻡ ﺇﻟﻰ ﺍﻟﺒﺤﺙ ﻋﻥ ﺍﻟﺤﻕ ﻭﺘﻠﻤﱡﺱ ﺍﻷﻨﺼﺎﻑ‬

‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻹﺠﺘﻤﺎﻋﻴﺔ‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ ‪1424 /‬ﻫـ‬

‫ﻭﻋﺩﻡ ﺍﻟﺘﺭﻜﻴﺯ ﻋﻠﻰ ﺍﻟﻘﺘﺎل ﻜﺄﺩﺍﺓ ﻟﻠﺘﺼﺩﻱ ﻟﻠﺩﻋﻭﺓ ﺍﻹﺴﻼﻤﻴﺔ ‪ ‬ﻟﺘ‬ ‫ﻟﻠ ﻴ‬

‫ﻤ‬

‫ﻤ ﺍ ﺍﻟ ﻴ‬

‫ﻴ ﺘﻜ ﺭ‬

‫ﻟ ﺍ‬

‫ﺭ‬

‫ﻟ‬

‫ﻴ ﻴ‬

‫ﻤ‬

‫ﺭ‬

‫‪ " ‬ﺍﻟﻤﺎﺌﺩﺓ ‪ ،‬ﺁﻴﺔ ‪ ." 82‬ﻭﻤﻥ ﺍﻟﻤﻨﻁﻘﻲ ﺃﻥ ﻻ ﺘﻜﻭﻥ ﻋﻼﻗﺔ‬

‫ﺍﻟﻤﺴﻠﻤﻴﻥ ﻤﻊ ﻫﺫﻩ ﺍﻷﺼﻨﺎﻑ ﻭﺇﻥ ﺸﻤﻠﻬﺎ ﻤﻔﻬﻭﻡ ﺃﻫل ﺍﻟﻜﺘﺎﺏ ﻋﻠﻰ ﺩﺭﺠﺔ ﻭﺍﺤﺩﺓ‪.‬‬

‫ﺩ‪ -‬ﻭﺃﻫﺘ ّﻡ ﺍﻟﻘﺭﺁﻥ ﺒﺎﻟﺘﻨﺒﻴﻪ ﻋﻠﻰ ﻭﺠﻭﺩ ﺍﻤﺘﺩﺍﺩ ﻋﻀﻭﻱ ﻟﻠﻜﻔﺎﺭ ﺩﺍﺨل ﺍﻟﺼﻑ ﺍﻹﺴﻼﻤﻲ‬ ‫ﻴﺘﻤﺜل ﻓﻲ ﺍﻟﻤﻨﺎﻓﻘﻴﻥ ﻭﻫﻡ ﻓﻲ ﺤﻘﻴﻘﺘﻬﻡ ﻓﻲ ﺨﻨﺩﻕ ﻭﺍﺤﺩ ﻤﻊ ﺍﻟﻜﻔﺎﺭ ﻴﻨﺒﻐﻲ ﻤﺠﺎﻫﺩﺘﻬﻡ‬ ‫ﻭﺍﻟﻐﻠﻅﺔ ﻋﻠﻴﻬﻡ‪.‬‬

‫ﻥ ﺍﻟﻤﻭﻗﻑ ﺍﻟﻘﺭﺁﻨﻲ ﻤﻥ ﺍﻟﻌﺎﻟﻡ " ﻻ ﻴﻘﻭﻡ ﻋﻠﻰ ﺨﺼﻭﻤﺔ ﺃﻭ‬ ‫ﻭﻤﻬﻤﺎ ﻴﻜﻥ ﻤﻥ ﺃﻤﺭ ﻓﺈ ّ‬

‫ﻋﺩﺍﻭﺓ ﺃﻭ ﺤﺘﻰ ﺘﻜﻔﻴﺭ ﻭﻟﻜﻨﻪ ﻴﻘﻭﻡ ﺒﻤﻨﻁﻕ ﺍﻟﻤﻭﺩﺓ ﻭﺍﻟﺘﺼﺎﻟﺢ ﻭﺍﻟﺘﻌﺎﻭﻥ ﻋﻠﻰ ﺍﻟﺒﺭ‬

‫ﻭﺍﻟﻬﺩﺍﻴﺔ ﻭﻤﻥ ﺜﻡ ﻓﺎﻟﻤﺸﻜﻠﺔ ﺍﻟﺤﻘﻴﻘﻴﺔ ﻟﻴﺴﺕ ﻓﻲ ﻤﻭﻗﻑ ﺍﻟﻤﺴﻠﻤﻴﻥ ﺘﺠﺎﻩ ﻏﻴﺭﻫﻡ ﻭﻟﻜﻨﻬﺎ ﻓﻲ‬ ‫ﻥ ﺍﻟﻤﻭﻗﻑ ﺍﻟﻨﻅﺭﻱ ﻭﺍﻟﻤﺒﺩﺌﻲ ﻟﻠﻤﺴﻠﻤﻴﻥ ﻴﻭﺍﺠﻪ ﺍﻟﻭﺍﻗﻊ‬ ‫ﺴﻠﻭﻙ ﺍﻟﻐﻴﺭ ﺇﺯﺍﺀ ﺍﻟﻤﺴﻠﻤﻴﻥ ﺫﻟﻙ ﺃ ّ‬

‫ﺍﻟﻌﻤﻠﻲ ﺒﺘﺤﺩﻴﺎﺕ ﺘﺼﻴﺏ ﻋﻼﻗﺘﻬﻡ ﺒﺎﻵﺨﺭﻴﻥ ﺒﺩﺭﺠﺎﺕ ﻤﺘﻔﺎﻭﺘﺔ ﻤﻥ ﺍﻟﺘﻭﺘﺭ ﻭﺍﻟﺘﻌﻘﻴﺩ")‪.(1‬‬

‫ﻥ ﺘﻠﻙ ﺍﻟﻤﻭﺍﻗﻑ ﺘﺘﻁﻠﺏ ﺍﺘﺨﺎﺫ ﻤﻭﻗﻔﻴﻥ‪ :‬ﺇﻤﺎ ﻤﻭﻗﻑ‬ ‫ﻋﻠﻰ ﻀﺅ ﻤﺎ ﺴﺒﻕ ﻴﺘﻀﺢ ﻟﻨﺎ ﺃ ّ‬

‫ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺃﻥ ﺘﺘﻭﻓﺭ ﻀﻤﺎﻨﺎﺕ ﻨﺸﺭ ﺍﻟﺩﻋﻭﺓ ﻭﺍﻨﺴﻴﺎﺏ ﺤﺭﻜﺘﻬﺎ ﻓﻲ ﺍﻟﻌﺎﻟﻡ ﺃﻭ ﻤﻭﻗﻑ‬

‫ﺍﻟﺤﺭﺏ ﻭﺍﻟﺠﻬﺎﺩ ﺍﻟﻘﺘﺎﻟﻲ ﻹﺯﺍﺤﺔ ﺍﻟﻌﻘﺒﺎﺕ ﺍﻟﺘﻲ ﺘﻌﻭﻕ ﺤﺭﻜﺔ ﺍﻟﺩﻋﻭﺓ‪.‬‬ ‫ﺍﻟ‬

‫ﺍﻟ‬

‫ﻴﺔ‬

‫ﻋﻠﻰ ﺍﻟﺭﻏﻡ ﻤﻥ ﺃﻥ ﺍﻟﺩﻋﻭﺓ ﺇﻟﻰ ﺍﷲ ﺠﺯﺀ ﻻ ﻴﺘﺠﺯﺃ ﻤﻥ ﺍﻟﺠﻬﺎﺩ ﺒﻤﻔﻬﻭﻤﻪ ﺍﻟﺸـﺎﻤل‬

‫ﺇﻻ ﺃﻨﻪ ﺴﻭﻑ ﻴﻘﺘﺼﺭ ﺍﻟﺤﺩﻴﺙ ﻓﻲ ﻫﺫﺍ ﺍﻟﻤﻁﻠﺏ ﻋﻠﻰ ﺃﺴﺎﻟﻴﺏ ﻨﺸﺭ ﺍﻟﺩﻋﻭﺓ ﺒﺎﻷﺴـﻠﻭﺏ‬ ‫)‪.(1‬‬

‫ﺍﻟﺴﻠﻤﻲ ﺃﻱ ﺃﺴﻠﻭﺏ ﻋﺭﺽ ﺍﻟﺩﻋﻭﺓ ﺒﺎﺴﺘﺨﺩﺍﻡ ﺍﻟﻜﻠﻤﺔ ﻜﻭﺴﻴﻠﺔ ﻟﻺﻗﻨﺎﻉ‬

‫ﺫﻟﻙ ﺃﻥ ﺍﻟﻤﺒﺩﺃ‬

‫)‪ (1‬ﻓﻬﻤﻲ ﻫﻭﻴﺩﻱ‪ :‬ﺍﻟﻨﻅﺎﻡ ﺍﻟﻌﺎﻟﻤﻲ ﺍﻟﺠﺩﻴﺩ ﻭﺍﻟﻭﺤﺩﺓ ﺍﻹﺴﻼﻤﻴﺔ‪ ،‬ﻀﻤﻥ ﺃﺒﺤﺎﺙ ﻭﻭﻗﺎﺌﻊ ﺍﻟﻠﻘـﺎﺀ ﺍﻟﺴـﺎﺒﻊ‬ ‫ﻟﻠﻨﺩﻭﺓ ﺍﻟﻌﺎﻟﻤﻴﺔ ﻟﻠﺸﺒﺎﺏ ﺍﻹﺴﻼﻤﻲ ‪ ،‬ﺹ‪.593‬‬ ‫)‪ (1‬ﺭﺍﺠﻊ ﻓﻲ ﻫﺫﺍ ﺍﻟﻨﻭﻉ ﻤﻥ ﺍﻟﺠﻬﺎﺩ‪:‬‬

‫ﺍﻟﺘﻤﻜﻴ ﺍﻟﺤ‬

‫ﺍﻟﻤ‬

‫ﺭ‬

‫ﺭ ﺍﻟ ﺭ‬

‫ﺍﻟﻘﺭﺁﻨﻲ ﺍﻷﺴﺎﺱ ﻫﻭ ‪‬‬ ‫ﺍ ﺭ‬

‫ﻤ ﻤ‬

‫ﻜﻠ‬

‫ﻜﺭﺍ‬

‫‪ -‬ﺭﺍ ﺔ‬

‫ﻤﻴ‬

‫ﺍﻟ‬

‫‪.‬‬

‫ﻤﺤﻤ ﺍ ﻤﻴ ﺍﻟ ﻴ‬

‫ﺍ‬

‫ﺍﻟ ﻴ ‪ " ‬ﺍﻟﺒﻘﺭﺓ ‪ ،‬ﺁﻴﺔ ‪  ."256‬ﻟ‬ ‫ﺘﻜﺭ ﺍﻟ‬

‫ﺤﺘ ﻴﻜ‬

‫ﺭ‬

‫ﺍ ﻤ ﻤ ﻴ ‪" ‬ﻴﻭﻨﺱ‬

‫ﻥ ﺍﻹﻴﻤﺎﻥ ﻴﺘﻌﻠﻕ ﺒﺒﺎﻁﻥ ﺍﻹﻨﺴﺎﻥ ﻭﻻ ﻴﻤﻜﻥ ﻓﺭﻀﻪ ﻋﻠﻰ ﺍﻹﻨﺴـﺎﻥ‬ ‫‪ ،‬ﺁﻴﺔ ‪ ." 99‬ﺤﻴﺙ ﺃ ّ‬ ‫ﺒﺩﻭﻥ ﻋﻤﻠﻴﺔ ﺍﻹﻗﻨﺎﻉ ﻭﺍﻻﻗﺘﻨﺎﻉ ‪ ،‬ﻭﻫﺫﻩ ﻫﻲ ﻤﻬﻤﺔ ﺍﻟﺩﻋﻭﺓ ﻓﻬﻲ – ﺃﻱ ﺍﻟـﺩﻋﻭﺓ – ﻓـﻲ‬

‫ﻁﺒﻴﻌﺘﻬﺎ ﻨﻭﻉ ﻤﻥ ﺃﻨﻭﺍﻉ ﺍﻹﺘﺼﺎل ﻭﻟﻬﺫﺍ ﺍﻹﺘﺼﺎل ﻤﺴﺘﻭﻴﺎﺘﻪ ﺍﻟﻤﺘﻌﺩﱢﺩﺓ ﻓﺭﺩﻴﹰﺎ ﻭﺠﻤﺎﻋﻴـﹰﺎ‬ ‫ﻭﻨﻅﺎﻤﻴﹰﺎ ﺃﻱ ﻋﻠﻰ ﻤﺴﺘﻭﻯ ﺍﻟﺩﻭﻟﺔ ﻭﻤﺅﺴﺴﺎﺘﻬﺎ‪ .‬ﻭﻴﻬﺩﻑ ﻫﺫﺍ ﺍﻻﺘﺼﺎل ﺇﻟﻰ ﺨﻠﻕ ﺍﻹﻗﻨﺎﻉ‬ ‫ﻭﺍﻹﻴﻤﺎﻥ ﺒﺎﻟﻌﻘﻴﺩﺓ ﻟﺩﻯ ﺍﻵﺨﺭ‬

‫)‪(2‬‬

‫ﻥ ﺍﻟﺩﻋﻭﺓ ﺘﻌﺘﺒﺭ ﺘﻌﺒﻴﺭﹰﺍ ﻋﻥ ﻨﺸﺭ ﺍﻟﻌﻘﻴﺩﺓ‬ ‫ﻭﻋﻠﻰ ﻫﺫﺍ ﻓﺈ ّ‬

‫ﺍﻹﺴﻼﻤﻴﺔ ﻭﺘﺒﻠﻴﻐﻬﺎ ﻟﻤﻥ ﻟﻡ ﺘﺒﻠﻐﻪ ﻓﻬﻲ ﺘﺴﺘﻬﺩﻑ ﺒﺫﻟﻙ ﺍﻟﺨﺎﺭﺝ ﻏﻴﺭ ﺍﻹﺴـﻼﻤﻲ ﺒﻴﻨﻤـﺎ‬ ‫ﻴﺴﺘﻬﺩﻑ ﺍﻷﻤﺭ ﺒﺎﻟﻤﻌﺭﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻥ ﺍﻟﻤﻨﻜﺭ ﺍﻟﺩﺍﺨل ﺍﻹﺴﻼﻤﻲ‬

‫)‪.(3‬‬

‫ﻥ ﻤﻨﺎﻗﺸﺔ ﺇﺸﻜﺎﻟﻴﺔ ﺍﻟﺩﻋﻭﺓ ﻴﻤﻜﻥ ﺩﺭﺍﺴﺘﻬﺎ ﻤﻥ ﺨﻼل ﺍﻟﻘﻭﺍﻋﺩ ﺍﻟﺘﻲ ﺘﻀﺒﻁ ﺤﺭﻜﺘﻬﺎ‬ ‫ﺇّ‬

‫ﻭﺤﺎﻟﺔ ﺤﻤﻠﻬﺎ ﻭﺘﺒﻠﻴﻐﻬﺎ ﻭﺍﻟﺫﻴﻥ ﺘﻘﻊ ﻋﻠﻴﻬﻡ ﻤﺴﺌﻭﻟﻴﺔ ﺘﺒﻠﻴﻐﻬﺎ ﻭﻫﺫﺍ ﻤﺎ ﺴﻭﻑ ﻴﺘﻡ ﺘﻭﻀﻴﺤﻪ‬

‫ﻓﻴﻤﺎ ﻴﻠﻲ‪-:‬‬ ‫‪:‬‬

‫ﺍﻟ‬

‫ﺘﻌﺘﺒﺭ ﺍﻟﺩﻋﻭﺓ ﺇﻟﻰ ﺍﷲ ﻤﻥ ﻤﻬﻤﺎﺕ ﺍﻟﺭﱡﺴل ﻋﻠﻴﻬﻡ ﺍﻟﺴﻼﻡ ﻭﻗﺩ ﺠﻌل ﺍﷲ ﺘﻌﺎﻟﻰ ﺍﻷﻤﺔ‬

‫ﺍﻹﺴﻼﻤﻴﺔ ﺸﺭﻴﻜﺔ ﻟﺭﺴﻭﻟﻬﺎ ﻓﻲ ﺘﺒﻠﻴﻎ ﺍﻟﺩﻋﻭﺓ ‪ ‬ﻜ ﺘ‬ ‫ﻟﻤ ﺭ‬

‫ﺘ‬

‫ﺍﻟﻤ ﻜﺭ ﺘ ﻤ‬

‫ﻴﺭ ﻤﺔ‬

‫ﺭ‬

‫ﻟﻠ‬

‫ﺘ ﻤﺭ‬

‫‪ " ‬ﺁل ﻋﻤﺭﺍﻥ ‪ ،‬ﺁﻴﺔ ‪ ." 110‬ﻓﺠﻌـل‬

‫ﻤﻬﻤﺔ ﺘﺒﻠﻴﻎ ﺍﻟﺩﻋﻭﺓ ﻭﺍﺠﺒﹰﺎ ﻜﻔﺎﺌﻴﹰﺎ ‪ ‬ﻟﺘﻜ ﻤ ﻜ ﻤﺔ ﻴ‬

‫ﻟ‬

‫ﺍﻟ ﻴ ﺭ ﻴ ﻤﺭ‬

‫ ﻤﺤﻤﺩ ﺃﺒﻭ ﺍﻟﻔﺘﺢ ﺍﻟﺒﻴﺎﻨﻭﻨﻲ‪:‬ﺠﻬﺎﺩ ﺍﻟﻜﻠﻤﺔ ‪ ،‬ﻁ‪ ،1‬ﺩﺍﺭ ﺍﻟﻘﻠﻡ ﻭﺍﻟـﺩﺍﺭ ﺍﻟﺸـﺎﻤﻴﺔ ‪ ،‬ﺩﻤﺸـﻕ ‪ /‬ﺒﻴـﺭﻭﺕ‬‫‪1997‬ﻡ‪ .‬ﻭﺃﻨﻅﺭ ﺒﻌﺽ ﺃﺒﻌﺎﺩ ﻋﻤﻠﻴﺔ ﺍﻹﻗﻨﺎﻉ ﻭﺍﻻﻗﺘﻨﺎﻉ ﻓﻲ ﺍﻟﺩﻋﻭﺓ ﺇﻟﻰ ﺍﷲ ﻓﻲ ﺍﻟﻤﻘﺩﻤﺔ ﺍﻟﺘﻲ ﻜﺘﺒﻬﺎ ﺩ‪.‬‬ ‫ﺍﺴﻤﺎﻋﻴل ﺍﻟﻔﺎﺭﻭﻗﻲ ﻓﻲ‪:‬‬ ‫‪Abdulhamid Abu Sulayman : The Islamic theory of International Relations,‬‬ ‫‪Washington , D.C.IIIT 1981, P. xxix.‬‬ ‫)‪ (2‬ﻓﻭﺯﻱ ﺨﻠﻴل ‪ :‬ﺩﻭﺭ ﺃﻫل ﺍﻟﺤل ﻭﺍﻟﻌﻘﺩ ‪ ،‬ﻤﺼﺩﺭ ﺴﺎﺒﻕ ‪ ،‬ﺹ‪.311‬‬ ‫)‪ (3‬ﻤﺤﻤﺩ ﺤﺴﻴﻥ ﻓﻀل ﺍﷲ ‪ :‬ﺃﺴﻠﻭﺏ ﺍﻟﺩﻋﻭﺓ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ‪ ،‬ﺩﺍﺭ ﺍﻟﺯﻫﺭﺍﺀ ‪ ،‬ﺒﻴـﺭﻭﺕ ‪ ،1986‬ﺹ‪-27‬‬ ‫‪ .28‬ﻭﺃﻨﻅﺭ ﻓﻭﺯﻱ ﺨﻠﻴل ‪ ،‬ﺍﻟﻤﺼﺩﺭ ﺍﻟﺴﺎﺒﻕ ‪ ،‬ﺹ‪.310‬‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ ‪1424 /‬ﻫـ‬ ‫ﻟﻤ ﺭ‬

‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻹﺠﺘﻤﺎﻋﻴﺔ‬

‫‪" ‬ﺁل ﻋﻤﺭﺍﻥ‪ ،‬ﺁﻴﺔ ‪ ."104‬ﻭﻴﺼﻴﺭ ﺘﺒﻠﻴﻎ ﺍﻟـﺩﻋﻭﺓ ﻭﺍﺠﺒـﹰﺎ ﻋﻴﻨﻴـﹰﺎ ﻋﻠـﻰ‬

‫ﻤﺅﺴﺴﺎﺕ ﺍﻟﺩﻋﻭﺓ ﻭﺍﻟﻬﺩﺍﻴﺔ ﺍﻟﺘﻲ ﺘﺘﻜﻭﻥ ﻤﻥ ﺍﻟﺩﻋﺎﺓ ﺍﻟﺫﻴﻥ ﻴﻨﺒﻐﻲ ﺃﻥ ﺘﺘﻭﻓﺭ ﻓﻴﻬﻡ ﺍﻟﻘـﺩﺭﺓ‬ ‫ﻋﻠﻰ ﻓﻘﻪ ﺍﻟﺸﺭﻴﻌﺔ ﻭﻓﻘﻪ ﺍﻟﻭﺍﻗﻊ‬ ‫ﻴ ‪:‬‬

‫)‪.(1‬‬

‫ﻟﻴ ﺍﻟ‬

‫ﻥ ﺨﻁﺔ ﺍﻟﺩﻋﻭﺓ ﻜﻤﺎ ﺭﺴﻤﻬﺎ ﺍﻟﻘﺭﺁﻥ ﻭﺴﺎﺭ ﻋﻠﻴﻬﺎ ﺍﻟﺭﺴﻭل)‪ (‬ﻗﺎﺌﻤﺔ ﻋﻠﻰ ﺃﺴﺎﺱ‬ ‫ﺇّ‬

‫ﺍﻟﺤﻜﻤﺔ ﻭﺍﻟﻤﻭﻋﻅﺔ ﻭﺍﻟﺠﺩﺍل ﺒﺎﻟﺘﻲ ﻫﻲ ﺃﺤﺴﻥ ‪‬‬ ‫‪  "83‬ﻤ ﺭﺤﻤﺔ ﻤ ﺍ‬

‫" ﺁل ﻋﻤﺭﺍﻥ‪ ،‬ﺁﻴﺔ‪ " 159‬‬ ‫ﻟﺘ‬

‫ﺤ‬

‫ﻟ‬

‫ﻟ ﻜ‬

‫ﻴ ﺭ‬

‫‪ " ‬ﺍﻟﻨﺤل ‪ ،‬ﺁﻴﺔ ‪" 125‬‬

‫ﻟ ﺍ ﻟﻠ‬

‫ﻠﻴ ﺍﻟ ﻠ‬

‫ﻟﺤﻜﻤﺔ ﺍﻟﻤ‬

‫ﻟ‬

‫‪ " ‬ﺍﻟﺒﻘﺭﺓ‪ ،‬ﺁﻴـﺔ‬

‫ﺤ‬

‫ﺍﻤ ﺤ ﻟ ‪‬‬

‫ﺔ ﺍﻟﺤ ﺔ‬

‫ﻴ ﻟ ﺍ ﺍﻟﺘ‬

‫ﺤ‬

‫ﻟ‬

‫‪"‬‬

‫ﺍﻹﺴﺭﺍﺀ‪ ،‬ﺁﻴﺔ‪ ." 53‬ﻓﺎﻟﺤﻜﻤﺔ ﻭﺍﻟﻤﻭﻋﻅﺔ ﺍﻟﺤﺴﻨﺔ ﻭﺍﻟﺠﺩﺍل ﺒـﺎﻟﺘﻲ ﻫـﻲ ﺃﺤﺴـﻥ ﻫـﻲ‬

‫ﺍﻟﻀﻭﺍﺒﻁ ﺍﻟﺘﻲ ﺃﻟﺯﻤﺕ ﺍﻟﻨﺼﻭﺹ ﺍﻟﻘﺭﺁﻨﻴﺔ ﺍﻟﺩﻋﺎﺓ ﺇﻟﻰ ﺍﻹﺴﻼﻡ ﻀﺭﻭﺭﺓ ﻤﺭﺍﻋﺎﺘﻬﺎ ﺤﻴﺙ‬

‫ﻥ ﻫﺫﻩ ﺍﻟﻤﺭﺤﻠﺔ ﻫﻲ ﻤﺭﺤﻠﺔ ﻋﺭﺽ ﻟﻠﺩﻋﻭﺓ ﻹﻗﻨﺎﻉ ﺍﻟﻐﻴﺭ ﺒﻬﺎ ﻭﻫـﻲ ﻤﺭﺤﻠـﺔ ﺠﻬـﺎﺩ‬ ‫ﺃّ‬

‫ﺍﻟﻜﻠﻤﺔ‪ .‬ﻭﻜﺎﻥ ﺍﻟﺭﺴﻭل)‪ (‬ﺇﺫﺍ ﺒﻌﺙ ﺴﺭﻴﺔ ﻗﺎل ﻷﻤﻴﺭﻫـﺎ " ﺇﺫﺍ ﻟﻘﻴـﺕ ﻋـﺩﻭﻙ ﻤـﻥ‬ ‫ﺍﻟﻤﺸﺭﻜﻴﻥ ﻓﺄﺩﻋﻬﻡ ﺇﻟﻰ ﺜﻼﺙ ﺨﺼﺎل ﺃﻭ ﺨﻼل ﻓﺄﻴﺘﻬﻥ ﻤﺎ ﺃﺠﺎﺒﻭﻙ ﺇﻟﻴﻬﺎ ﻓﺄﻗﺒـل ﻤـﻨﻬﻡ‬

‫ﻭﻜﻑ ﻋﻨﻬﻡ ‪ .‬ﺃﺩﻋﻬﻡ ﺇﻟﻰ ﺍﻹﺴﻼﻡ ﻓﺈﻥ ﺃﺠﺎﺒﻭﻙ ﻓﺎﻗﺒل ﻤﻨﻬﻡ ﻭﻜﻑ ﻋﻨﻬﻡ ﺜﻡ ﺍﺩﻋﻬﻡ ﺇﻟـﻰ‬ ‫‪ (1).‬ﺤﻭل ﻜﻭﻥ ﺍﻟﺩﻋﻭﺓ ﺇﻟﻰ ﺍﷲ ﻓﺭﻴﻀﺔ ﺸﺭﻋﻴﺔ ﻭﻀﺭﻭﺭﺓ ﺍﺠﺘﻤﺎﻋﻴﺔ ﺭﺍﺠﻊ‪:‬‬ ‫ ﺠﻤﻌﺔ ﺃﻤﻴﻥ ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ‪ :‬ﺍﻟﺩﻋﻭﺓ‪ ،‬ﻗﻭﺍﻋﺩ ﻭﺃﺼﻭل ‪ ،‬ﺩﺍﺭ ﺍﻟﺩﻋﻭﺓ‪ ،‬ﺍﻻﺴـﻜﻨﺩﺭﻴﺔ ‪ ،1989‬ﺹ‪-15‬‬‫‪.23‬‬ ‫ﻭﺤﻭل ﺍﻟﺘﻜﻭﻴﻥ ﺍﻟﻌﻠﻤﻲ ﻭﺍﻟﺜﻘﺎﻓﻲ ﻟﻠﺩﺍﻋﻴﺔ ﺭﺍﺠﻊ‪ :‬ﻴﻭﺴﻑ ﺍﻟﻘﺭﻀﺎﻭﻱ‪ :‬ﺜﻘﺎﻓـﺔ ﺍﻟﺩﺍﻋﻴـﺔ‪ ،‬ﺍﻻﺘﺤـﺎﺩ‬ ‫ﺍﻹﺴﻼﻤﻲ ﺍﻟﻌﺎﻟﻤﻲ ﻟﻠﻤﻨﻅﻤﺎﺕ ﺍﻟﻁﻼﺒﻴﺔ ﺍﻟﻜﻭﻴﺕ )ﺏ ﺕ( ‪.‬‬ ‫ ﻋﺒﺩ ﺍﻟﺤﻠﻴﻡ ﻋﻭﻴﺱ ‪ :‬ﺜﻘﺎﻓﺔ ﺍﻟﻤﺴﻠﻡ ﻓﻲ ﻭﺠﻪ ﺍﻟﺘﻴﺎﺭﺍﺕ ﺍﻟﻤﻌﺎﺼﺭﺓ ‪ ،‬ﺩﺍﺭ ﺍﻟﺼﺤﻭﺓ ﻟﻠﻨﺸﺭ ﻭﺍﻟﺘﻭﺯﻴﻊ ‪،‬‬‫ﺍﻟﻘﺎﻫﺭﺓ )ﺏ ﺕ( ‪.‬‬ ‫ ﺍﻟﺯﻴﻥ ‪ :‬ﺴﻤﻴﺢ ﻋﺎﻁﻑ ‪ ،‬ﺼﻔﺎﺕ ﺍﻟﺩﺍﻋﻴﺔ ﻭﻜﻴﻔﻴﺔ ﺤﻤل ﺍﻟﺩﻋﻭﺓ ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻠﺒﻨﺎﻨﻲ ‪ ،‬ﺒﻴـﺭﻭﺕ )‬‫ﺏ ﺕ( ﻭﺤﻭل ﺍﻟﺩﻋﻭﺓ ﻋﻤﻭﻤﹰﺎ ﻭﺘﻁﺒﻴﻘﺎﺘﻬﺎ ﻓﻲ ﻋﺼﺭ ﺍﻟﺭﺴﻭل ﺭﺍﺠﻊ‪:‬‬ ‫ ﺍﻟﻁﻴﺏ ﺒﺭﻏﻭﺙ ‪ :‬ﻤﻨﻬﺞ ﺍﻟﻨﺒﻲ ‪ ‬ﻓﻲ ﺤﻤﺎﻴﺔ ﺍﻟﺩﻋﻭﺓ ﻭﺍﻟﻤﺤﺎﻓﻅﺔ ﻋﻠﻰ ﻤﻨﺠﺯﺍﺘﻬﺎ ﺨﻼل ﺍﻟﻔﺘﺭﺓ‬‫ﺍﻟﻤﻜﻴﺔ ‪ ،‬ﺍﻟﻤﻌﻬﺩ ﺍﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ‪ ،‬ﺴﻠﺴﻠﺔ ﺍﻟﺭﺴﺎﺌل ﺍﻟﺠﺎﻤﻌﻴﺔ )‪،(17‬ﻁ‪ ،1‬ﺃﻤﺭﻴﻜﺎ ‪1996‬ﻡ‪.‬‬

‫ﺍﻟﺘﻤﻜﻴ ﺍﻟﺤ‬

‫ﺭ‬

‫ﺍﻟﻤ‬

‫ﺭ ﺍﻟ ﺭ‬

‫‪ -‬ﺭﺍ ﺔ‬

‫ﺍﻟ‬

‫‪.‬‬

‫ﺍ‬

‫ﻤﺤﻤ ﺍ ﻤﻴ ﺍﻟ ﻴ‬

‫ﻥ ﻟﻬﻡ ﻤﺎ ﻟﻠﻤﻬـﺎﺠﺭﻴﻥ‬ ‫ﺍﻟﺘﺤﻭل ﻤﻥ ﺩﺍﺭﻫﻡ ﺇﻟﻰ ﺩﺍﺭ ﺍﻟﻤﻬﺎﺠﺭﻴﻥ ﻭﺃﻋﻠﻤﻬﻡ ﺇﻥ ﻓﻌﻠﻭﺍ ﺫﻟﻙ ﺃ ّ‬ ‫ﻥ ﻋﻠﻴﻬﻡ ﻤﺎ ﻋﻠﻰ ﺍﻟﻤﻬﺎﺠﺭﻴﻥ ﻓﺈﻥ ﺃﺒﻭﺍ ﻭﺍﺨﺘﺎﺭﻭﺍ ﺩﺍﺭﻫـﻡ ﻓـﺄﻋﻠﻤﻬﻡ ﺃﻨﻬـﻡ ﻴﻜﻭﻨـﻭﺍ‬ ‫ﻭﺃ ّ‬

‫ﻜﺄﻋﺭﺍﺏ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻴﺠﺭﻱ ﻋﻠﻴﻬﻡ ﺤﻜﻡ ﺍﷲ ﺍﻟﺫﻱ ﻴﺠﺭﻱ ﻋﻠﻰ ﺍﻟﻤﺅﻤﻨﻴﻥ ﻭﻻ ﻴﻜﻭﻥ ﻟﻬـﻡ‬

‫ﻻ ﺃﻥ ﻴﺠﺎﻫﺩﻭﺍ ﻤﻊ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻓﺈﻥ ﺃﺒﻭﺍ ﻓﺎﺩﻋﻬﻡ ﺇﻟﻰ ﺇﻋﻁﺎﺀ‬ ‫ﻓﻲ ﺍﻟﻔﻲﺀ ﻭﺍﻟﻐﻨﻴﻤﺔ ﻨﺼﻴﺏ ﺇ ﹼ‬

‫ﺍﻟﺠﺯﻴﺔ ﻓﺈﻥ ﺃﺠﺎﺒﻭﺍ ﻓﺄﻗﺒل ﻭﻜﻑ ﻋﻨﻬﻡ ﻓﺈﻥ ﺃﺒﻭ ﻓﺄﺴﺘﻌﻥ ﺒﺎﷲ ﻭﻗﺎﺘﻠﻬﻡ“)‪ .(1‬ﻭﻜﻤﺎ ﻴﺘﻀـﺢ‬

‫ﻥ ﺍﻟﺩﻋﻭﺓ ﻤﻘﺩﻤﺔ ﻋﻠﻰ ﺍﻟﻘﺘﺎل ﻭﻻ ﺇﻜﺭﺍﻩ ﻓﻲ ﺤﻤل ﺍﻟﻨﺎﺱ ﻟﻘﺒﻭﻟﻬﺎ ﻓﻤﺎ ﻜﺎﻨﺕ‬ ‫ﻤﻥ ﺍﻟﻨﺹ ﻓﺈ ّ‬

‫ﺍﻟﻌﻘﺎﺌﺩ ﺘﻔﺭﺽ ﺒﺎﻹﻜﺭﺍﻩ)‪.(2‬‬

‫ﻭﺠﺭﺕ ﺍﻟﺴﱡﻨﺔ ﺍﻟﻨﺒﻭﻴﺔ ﻓﻲ ﺃﺴﻠﻭﺏ ﻋﺭﺽ ﺍﻟﺩﻋﻭﺓ ﻋﻠـﻰ ﻋﺭﻀـﻬﺎ – ﻜﻤﺭﺤﻠـﺔ‬

‫ﺃﻭﻟﻰ‪ -‬ﻋﻠﻰ ﺍﻷﻨﻅﻤﺔ ﻭﺍﻟﻘﻴﺎﺩﺍﺕ ﺍﻟﺤﺎﻜﻤﺔ ﻭﻴﻤﻜﻥ ﻤﻼﺤﻅﺔ ﺫﻟﻙ ﻓﻲ ﺭﺴﺎﺌل ﺍﻟﻨﺒـﻲ )‪(‬‬ ‫ﺇﻟﻰ ﺍﻟﻤﻠﻭﻙ ﺍﻟﺘﻲ ﻴﺩﻋﻭﻫﻡ ﻓﻴﻬﺎ ﺇﻟﻰ ﻗﺒﻭل ﺍﻹﺴﻼﻡ‬

‫)‪(3‬‬

‫ﻓﺈﺫﺍ ﺭﻓﻀﺕ ﺍﻷﻨﻅﻤﺔ ﺍﻟﺩﻋﻭﺓ ﻓـﺈﻥ‬

‫ﺍﻟﺩﻭﻟﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻤﻤﺜﻠﺔ ﻓﻲ ﻤﺴﺅﻭﻟﻲ ﺍﻟﺩﻋﻭﺓ ﻭﺍﻟﻬﺩﺍﻴﺔ ﺘﻁﺎﻟﺒﻬﺎ ﺒﺎﻟﺴﱠﻤﺎ ﻟﻬـﺎ ﺒﻌـﺭﺽ‬

‫)‪ (1‬ﺭﻭﺍﻩ ﻤﺴﻠﻡ ﻓﻲ ﻜﺘﺎﺏ ﺍﻟﺴﻴﺭ‪.‬‬ ‫ ﻭﺃﻨﻅﺭ ﺍﺒﻥ ﺭﺸﺩ ‪ :‬ﺒﺩﺍﻴﺔ ﺍﻟﻤﺠﺘﻬﺩ ﻭﻨﻬﺎﻴﺔ ﺍﻟﻤﻘﺘﺼﺩ ‪ ،‬ﺠـ‪ ، 1‬ﻤﻜﺘﺒﺔ ﻭﻤﻁﺒﻌﺔ ﻤﺤﻤﺩ ﻋﻠﻰ ﺼﺒﻴﺢ‬‫ﻭﺃﻭﻻﺩﻩ ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ )ﺏ ﺕ( ﺹ ‪.329‬‬ ‫)‪ (2‬ﺃﻨﻅﺭ ‪ :‬ﻓﻭﺯﻱ ﺨﻠﻴل ‪ :‬ﺩﻭﺭ ﺃﻫل ﺍﻟﺤل ﻭﺍﻟﻌﻘﺩ ‪ ،‬ﻤﺭﺠﻊ ﺴﺎﺒﻕ ‪ ،‬ﺹ‪.315-312‬‬ ‫ ﺍﻟﺴﻴﺩ ﻋﻤﺭ ‪ :‬ﺍﻟﺩﻭﺭ ﺍﻟﺴﻴﺎﺴﻲ ﻟﻠﺼﻔﻭﺓ ‪ ،‬ﺹ‪.497‬‬‫ ﻤﺤﻤﺩ ﻨﻌﻴﻡ ﺍﻟﻴﺎﺴﻴﻥ‪ :‬ﺍﻟﺠﻬﺎﺩ ﻤﻴﺎﺩﻴﻨﻪ ﻭﺃﺴﺎﻟﻴﺒﻪ‪ ،‬ﻁ‪ ،3‬ﺩﺍﺭ ﺍﻟﻔﺭﻗﺎﻥ‪ ،‬ﻋﻤﺎﻥ ﺍﻷﺭﺩﻥ‪1986‬ﻡ‪ ،‬ﺹ‪2‬‬‫– ﻤﺤﻤﺩ ﻋﺯﺓ ﺩﻭﺯﺓ ‪ :‬ﺍﻟﺠﻬﺎﺩ ﻓﻲ ﺴﺒﻴل ﺍﷲ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﻭﺍﻟﺤـﺩﻴﺙ‪ ،‬ﻁ‪ ،2‬ﺩﺍﺭ ﺍﻟﻨﺎﺸـﺭ ﻟﻠﻁﺒﺎﻋـﺔ‬ ‫ﻭﺍﻟﻨﺸﺭ "ﺒﺩﻭﻥ ﻤﻜﺎﻥ ﻨﺸﺭ ﻭﺒﺩﻭﻥ ﺘﺎﺭﻴ "‪ ،‬ﺹ‪.14‬‬ ‫– ﺍﺒﻥ ﺍﻟﻨﺤﺎﺱ ‪ :‬ﻤﺸﺎﺭﻉ ﺍﻷﺸﻭﺍﻕ ‪ ،‬ﻤﺼﺩﺭ ﺴﺎﺒﻕ ‪ ،‬ﺹ‪.21‬‬ ‫)‪ (3‬ﺃﻨﻅﺭ ﻜﻨﻤﻭﺫﺝ ﺭﺴﺎﺌﻠﻪ )‪ (‬ﺇﻟﻰ ﺍﻟﻨﺠﺎﺸﻲ ﻭﻫﺭﻗل ﻭﺍﻟﻤﻘﻭﻗﺱ ﻓﻲ‪:‬‬ ‫ ﻤﺤﻤﺩ ﺤﻤﻴﺩ ﺍﷲ ﺍﻟﺤﻴﺩﺭ ﺃﺒﺎﺩﻱ ‪ :‬ﻤﺠﻤﻭﻋﺔ ﺍﻟﻭﺜﺎﺌﻕ ﺍﻟﺴﱢﻴﺎﺴﻴﺔ ﻟﻠﻌﻬﺩ ﺍﻟﻨﺒـﻭﻱ ﻭﻋﻬـﺩ ﺍﻟﺭّﺍﺸـﺩﻴﻥ ‪،‬‬‫ﻤﻁﺒﻌﺔ ﻟﺠﻨﺔ ﺍﻟﺘﺄﻟﻴﻑ ﻭﺍﻟﺘﺭﺠﻤﺔ ﻭﺍﻟﻨﺸﺭ ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ ‪1941‬ﻡ‪ ،‬ﺹ‪.53-50 ،30-29 ،26-24‬‬ ‫ﻭﺤﻭل ﺍﻟﻁﺎﺒﻊ ﺍﻟﺩﻋﻭﻱ ﺍﻟﻌﺎﻟﻤﻲ ﻟﺭﺴﺎﺌﻠﻪ )‪ (‬ﻟﻠﻤﻠﻭﻙ ﺃﻨﻅﺭ ‪ :‬ﻋﺒﺩ ﺍﷲ ﻤﺤﻤﺩ ﺍﻷﻤـﻴﻥ ﺍﻟﻨﻌـﻴﻡ ‪:‬‬ ‫ﺍﻻﺴﺘﺸﺭﺍﻕ ﻓﻲ ﺍﻟﺴﻴﺭﺓ ﺍﻟﻨﺒﻭﻴﺔ ‪ ،‬ﺩﺭﺍﺴﺔ ﺘﺎﺭﻴﺨﻴﺔ ﻷﺭﺍﺀ ﻭﺍﺕ – ﺒﺭﻭﻜﻠﻤﺎﻥ – ﻓﻠﻬﺎﻭﺯﻥ ﻤﻘﺎﺭﻨـﺔ‬ ‫ﺒﺎﻟﺭﺅﻴﺔ ﺍﻹﺴﻼﻤﻴﺔ ‪ ،‬ﺍﻟﻤﻌﻬﺩ ﺍﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ‪ ،‬ﺴﻠﺴﻠﺔ ﺍﻟﺭﺴﺎﺌل ﺍﻟﺠﺎﻤﻌﻴﺔ )‪ ، (21‬ﻁ‪،1‬‬ ‫ﺃﻤﺭﻴﻜﺎ ‪ ،‬ﺹ‪.226-222‬‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ ‪1424 /‬ﻫـ‬

‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻹﺠﺘﻤﺎﻋﻴﺔ‬

‫ﺍﻟﺩﻋﻭﺓ ﻋﻠﻰ ﺍﻟﻔﺌﺎﺕ ﺍﻟﻤﺤﻜﻭﻤﺔ ﻓﺈﺫﺍ ﺭﻓﻀﺕ ﺍﻟﺴﱠﻤﺎ ﺒﺫﻟﻙ ﻴﺼﻴﺭ ﺤﻴﻨﻬﺎ ﺍﻟﺘﹼﺩﺨل ﺍﻟﻘﺘﺎﻟﻲ‬

‫ﺃﻤﺭﹰﺍ ﻤﺸﺭﻭﻋﹰﺎ ﻟﺤﻤﺎﻴﺔ ﺤﺭﻴﺔ ﻨﺸﺭ ﺍﻟﺩﻋﻭﺓ‪.‬‬ ‫ﻟ ‪:‬‬

‫ﺍﻟ‬

‫)‪(1‬‬

‫‪:‬‬

‫ﺍﻟﻭﺴﺎﺌل ﺘﻘﻊ ﻓﻲ ﺩﺍﺌﺭﺓ ﺍﻟﻤﺭﻭﻨﺔ ﻭﻋﺩﻡ ﺍﻟﺜﺒﺎﺕ ﻓﻲ ﺍﻟﺘﺸﺭﻴﻊ ﺍﻹﺴﻼﻤﻲ ﻓﻬﻲ ﻗﺎﺒﻠـﺔ‬

‫ﻟﻼﺠﺘﻬﺎﺩ ﻋﻠﻰ ﻀﻭﺀ ﺍﻟﻭﺍﻗﻊ‪ .‬ﻭﺇﺫﺍ ﻜﺎﻥ ﺍﻟﺭﺴﻭل)‪ (‬ﻗﺩ ﺍﺴﺘﺨﺩﻡ ﺍﻟﺭﺴـﺎﺌل ﻭﺇﺭﺴـﺎل‬

‫ﻥ ﺍﻟﻌﺼﺭ ﺍﻟﺭﺍﻫﻥ ﻴﺘﻁﻠﺏ ﺍﺴﺘﺨﺩﺍﻡ ﺃﻨﻤﺎﻁ ﻭﻭﺴﺎﺌل ﺘﺴﺘﻁﻴﻊ ﻤﻭﺍﻜﺒﺔ‬ ‫ﺍﻟﺒﻌﻭﺙ ﻭﺍﻟﺴﺭﺍﻴﺎ ﻓﺈ ّ‬ ‫ﻤﺎ ﺍﺴﺘﺠ ّﺩ ﻤﻥ ﺘﻁ ّﻭﺭ ﻓﻲ ﻨﻅﻡ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺩﻭﻟﻴﺔ ﻭﻨﻅﻡ ﺍﻻﺘﺼـﺎﻻﺕ ﻭﺍﻟﺘﻘﻨﻴـﺔ ﻟﺨﺩﻤـﺔ‬ ‫ﺍﻟﺩﻋﻭﺓ ﻭﻫﻨﺎ ﺘﺒﺭﺯ ﻋﺩّﺓ ﻭﺴﺎﺌل ﻤﻨﻬﺎ)‪-:(2‬‬

‫‪ :‬ﺍﻟﺩﺒﻠﻭﻤﺎﺴﻴﺔ ﻜﺄﺩﺍﺓ ﻤﻥ ﺃﺩﻭﺍﺕ ﺘﻨﻔﻴﺫ ﺍﻟﺴﱢﻴﺎﺴﺔ ﺍﻟﺨﺎﺭﺠﻴﺔ ﻭﻜﻴﻑ ﻴﻤﻜـﻥ ﺘﻭﻅﻴﻔﻬـﺎ‬

‫ﻟﺨﺩﻤﺔ ﺍﻟﺩﻋﻭﺓ ﺍﻹﺴﻼﻤﻴﺔ ﻤﻥ ﺨﻼل ﺇﻨﺸﺎﺀ ﺍﻟﻤﻠﺤﻘﻴﻥ ﺍﻹﺴﻼﻤﻴﻴﻥ ﺍﻟﻤﻌﺩﱠﻴﻥ ﺇﻋـﺩﺍﺩﹰﺍ‬ ‫ﻋﻠﻤﻴﹰﺎ ﺠﻴﺩﹰﺍ ﻷﺩﺍﺀ ﻤﻬﻤﺔ ﺍﻟﺩﻋﻭﺓ‪.‬‬

‫ﻴ ‪ :‬ﻭﺴﺎﺌل ﺍﻹﻋﻼﻡ ﺍﻟﺠﻤﺎﻫﻴﺭﻯ ﻤﺴﻤﻭﻋﺔ ﻭﻤﺭﺌﻴﺔ ﻭﻤﻘﺭﻭﺀﺓ ﻭﻜﻴﻑ ﻴﻤﻜﻥ ﺘﻭﻅﻴﻔﻬـﺎ‬ ‫ﻓﻨﻴﹰﺎ ﻟﺨﺩﻤﺔ ﺍﻟﺩﻋﻭﺓ ﻻ ﺴﻴﻤﺎ ﻭﺃﻥ ﺍﻟﻭﺴﻴﻠﺔ ﺍﻹﻋﻼﻤﻴﺔ ﺼﺎﺭﺕ ﺨﻼل ﻫﺫﺍ ﺍﻟﻘﺭﻥ ﻤﻥ‬ ‫ﺃﺨﻁﺭ ﺍﻟﻭﺴﺎﺌل ‪.‬‬

‫ﻟ ‪ :‬ﺍﻟﻤﺭﺍﻜﺯ ﺍﻟﺜﻘﺎﻓﻴﺔ ﻓﻲ ﺍﻟﺩﻭل ﻏﻴﺭ ﺍﻹﺴﻼﻤﻴﺔ ﻭﺩﻭﺭﻫﺎ ﻓﻲ ﺨﺩﻤﺔ ﺍﻟﺩﻋﻭﺓ ﺍﻹﺴﻼﻤﻴﺔ‪.‬‬

‫ﺭﺍ ‪ :‬ﺍﺴﺘﻐﻼل ﺍﻟﺠﺎﻟﻴﺎﺕ ﻭﺍﻷﻗﻠﻴﺎﺕ ﺍﻹﺴﻼﻤﻴﺔ ﻭﺍﻟﻁﻼﹼﺏ ﺍﻟﻤﺴـﻠﻤﻴﻥ ﺍﻟﻤﻭﻓـﺩﻴﻥ ﺇﻟـﻰ‬ ‫ﻤ‬

‫)‪(1‬‬

‫)‪(2‬‬

‫ﺍﻟﺨﺎﺭﺝ ﻟﻠﺩﺭﺍﺴﺔ‪.‬‬

‫‪ :‬ﺇﻨﺸﺎﺀ ﺍﻟﻤﺩﺍﺭﺱ ﻭﺍﻟﻤﻌﺎﻫﺩ ﺍﻹﺴﻼﻤﻴﺔ ﻭﺘﺯﻭﻴﺩﻫﺎ ﺒﺎﻟﺒﺭﺍﻤﺞ ﺍﻹﺴﻼﻤﻴﺔ ﻭﺍﻟﻜﻭﺍﺩﺭ‬ ‫ﺍﻟﻤﺩﺭّﺒﺔ ﺘﺩﺭﻴﺒﹰﺎ ﻋﺎﻟﻴﹰﺎ ﻭﻤﻥ ﺫﻭﻱ ﺍﻟﻤﺴﺘﻭﻴﺎﺕ ﺍﻟﻔﻜﺭﻴﺔ ﻭﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺭﻓﻴﻌﺔ‪.‬‬

‫ﺤﺎﻤﺩ ﻋﺒﺩ ﺍﻟﻤﺎﺠﺩ ﻗﻭﻴﺴﻲ ‪ :‬ﺍﻟﻭﻅﻴﻔﺔ ﺍﻟﻌﻘﺩﻴﺔ ﻟﻠﺩﻭﻟﺔ ﺍﻹﺴﻼﻤﻴﺔ ‪ ،‬ﺭﺴﺎﻟﺔ ﻤﺎﺠﺴﺘﻴﺭ ‪ ،‬ﻗﺴـﻡ ﺍﻟﻌﻠـﻭﻡ‬ ‫ﻼ ﻋـﻥ ﻓـﻭﺯﻱ ﺨﻠﻴـل ‪:‬‬ ‫ﺍﻟﺴﱢﻴﺎﺴﻴﺔ‪ ،‬ﻜﻠﻴﺔ ﺍﻻﻗﺘﺼﺎﺩ‪ ،‬ﺠﺎﻤﻌﺔ ﺍﻟﻘﺎﻫﺭﺓ ‪1989‬ﻡ ﺹ‪ 410-409‬ﻨﻘ ﹰ‬ ‫ﻤﺭﺠﻊ ﺴﺎﺒﻕ ‪ ،‬ﺹ‪.317-316‬‬ ‫ﻓﻭﺯﻱ ﺨﻠﻴل‪ :‬ﺍﻟﻤﺭﺠﻊ ﺍﻟﺴﺎﺒﻕ‪ ،‬ﺹ‪.315‬‬

‫ﺍﻟﺘﻤﻜﻴ ﺍﻟﺤ‬

‫ﺭ‬

‫ﺍﻟﻤ‬

‫ﺭ ﺍﻟ ﺭ‬

‫‪ -‬ﺭﺍ ﺔ‬

‫ﺍﻟ‬

‫‪.‬‬

‫ﺍ‬

‫ﻤﺤﻤ ﺍ ﻤﻴ ﺍﻟ ﻴ‬

‫ﻥ ﺍﻟﺩﻋﻭﺓ ﺍﻹﺴﻼﻤﻴﺔ ﺒﺎﻋﺘﺒﺎﺭﻫﺎ ﺍﻟﺩﻋﻭﺓ ﺍﻟﺨﺎﺘﻤﺔ ﻭﺍﻟﻌﺎﻟﻤﻴـﺔ‬ ‫ﻭﻤﻬﻤﺎ ﻴﻜﻥ ﻤﻥ ﺃﻤﺭ ﻓﺈ ّ‬

‫ﻥ ﻭﻋﻴﻬﺎ ﺒﺎﻟﻭﺍﻗﻊ ﻴﻌﺘﺒﺭ ﺸﺭﻁﹰﺎ ﻤﻥ‬ ‫ﺘﺘﺼﻑ ﺒﺨﺎﺼﻴﺔ ﺍﻻﺴﺘﻤﺭﺍﺭﻴﺔ ﻭﺍﻟﺩﻴﻤﻭﻤﺔ ﻭﻤﻥ ﺜ ّﻡ ﻓﺈ ّ‬

‫ﺸﺭﻭﻁ ﺘﻭﺠﻴﻬﻪ ﻭﺍﻟﺘﺄﺜﻴﺭ ﻓﻲ ﺤﺭﻜﺘﻪ ﺒﻤﺎ ﻴﺘﻭﺍﻓﻕ ﻤﻊ ﺃﻓﻜﺎﺭﻫﺎ "… ﻭﻤﺭﺍﻋﺎﺓ ﻭﺍﻗﻊ ﺍﻟﻨﹼﺎﺱ‬

‫ﻻﺯﻤﺔ ﻤﻥ ﻟﻭﺍﺯﻡ ﺍﻟﺘﻁﺒﻴﻕ ﺍﻷﺤﺴﻥ ﻟﻠﺸﺭﻴﻌﺔ ﻭﻗﺎﻨﻭﻥ ﻤﻥ ﻗـﻭﺍﻨﻴﻥ ﺍﻟﺒﻨـﺎﺀ ﺍﻟﺤﻀـﺎﺭﻱ‬ ‫ل ﺒﻤﺼﺎﻟﺢ ﺍﻟﻌﺒـﺎﺩ ﺍﻟﺘـﻲ‬ ‫ل ﺒﻬﺎ ﻓﻘﺩ ﺃﺨ ّ‬ ‫ﺍﻟﻤﺴﺘﻘﻴﻡ ‪ ،‬ﻭﺴﻨﺔ ﻤﻥ ﺴﻨﻥ ﺍﷲ ﻓﻲ ﺨﻠﻘﻪ ﻤﻥ ﺃﺨ ّ‬

‫ﺠﺎﺀﺕ ﺍﻟﺸﺭﻴﻌﺔ ﻟﺘﺜﺒﻴﺘﻬﺎ ﻭﺘﻭﻀﻴﺤﻬﺎ ﻭﺍﻟﻤﺤﺎﻓﻅﺔ ﻋﻠﻴﻬﺎ")‪ .(1‬ﻭﻴﻨﻀﺎﻑ ﺇﻟﻰ ﻓﻘﻪ ﺍﻟﻭﺍﻗـﻊ‬

‫ﻓﻘﻪ ﺍﻟﺨﻁﺎﺏ ﺍﻹﻟﻬﻲ ﺫﺍﺘﻪ ﻭﻓﻘﻪ ﺍﻟﺴﻨﹼﺔ ﺍﻟﻨﺒﻭﻴﺔ ﻓﻲ ﺍﻟﺩﻋﻭﺓ ﻭﺍﻟﺒﻼ ﺍﻟﻤﺒﻴﻥ ﻭﻤﻨﻬﺎﺠﻪ ﻓـﻲ‬

‫ﺍﻟﻬﺩﺍﻴﺔ ﻭﻓﻲ ﺘﻁﺒﻴﻕ ﺍﻹﺴﻼﻡ ﻭﺒﻨﺎﺌﻪ ﻭﺍﻗﻌﻴﹰﺎ ﻭﻓﻘﻪ ﺍﻟﺴﻨﻥ ﺍﻹﻟﻬﻴﺔ ﺍﻟﺘﻜﻭﻴﻨﻴـﺔ ﻭﺍﻟﺘﺎﺭﻴﺨﻴـﺔ‬

‫ﻥ ﺍﻟﺩﻋﻭﺓ ﺇﻟﻰ ﺍﷲ ﺘﺘﺩﺍﺨل ﻋﺩﺓ ﻋﻭﺍﻤـل‬ ‫ﺍﻟﺘﻲ ﺘﺘﺤﻜﻡ ﻓﻲ ﺍﻟﺒﻼ ﺍﻟﻤﺒﻴﻥ)‪ .(2‬ﻭﻋﻠﻰ ﻫﺫﺍ ﻓﺈ ّ‬ ‫ﻭﻤﻌﺎﺭﻑ ﻓﻲ ﺘﺨﻁﻴﻁﻬﺎ ﻭﺘﻭﺠﻴﻬﻬﺎ ﻭﻫﻭ ﻤﺎ ﻴﺴﻤﻴﻪ ﺍﻟﻘﺭﺁﻥ ﺒﺎﻟﺩﻋﻭﺓ ﻋﻠﻰ ﺒﺼﻴﺭﺓ ‪‬‬

‫"‪.‬‬ ‫ﺍﻟ‬

‫ﻴﻠ‬

‫ﻟ ﺍ‬

‫ﻠ‬

‫ﻴﺭ‬

‫ﻤ ﺍﺘ‬

‫‪" ‬ﺴﻭﺭﺓ ﻴﻭﺴﻑ ‪ ،‬ﺁﻴﺔ ‪108‬‬

‫ﺍﻟ ﺘ ﻟ‬

‫ﻥ ﺤﻤل ﺍﻟﺴﻼ ﻭﺍﻟﻘﺘﺎل ﺘﻤﺜﱢل‬ ‫ﺇﺫﺍ ﻜﺎﻨﺕ ﺍﻟﺩﻋﻭﺓ ﺘﻤﺜﱢل ﺍﻟﻌﻨﺼﺭ ﺍﻷﻭل ﻓﻲ ﺍﻟﺠﻬﺎﺩ ﻓﺈ ّ‬

‫ﺍﻟﻌﻨﺼﺭ ﺍﻟﺜﺎﻨﻲ ﻓﻲ ﺍﻟﺠﻬﺎﺩ ﻭﻫﺫﺍ ﺍﻟﺠﻬﺎﺩ " ﻴﺩﻭﺭ ﺤﻴﺜﻤﺎ ﺩﺍﺭ ﺍﻟﻤﻭﻗﻑ ﻤـﻥ ﺍﻟـﺩﻋﻭﺓ ﻭﻻ‬

‫ﻥ ﺍﻟﺩﻋﻭﺓ ﺴـﺎﺒﻘﺔ ﻟﻠﺤـﺭﺏ ﻭﺍﻟﺴﱠـﻼﻡ‪ ،‬ﻭﺍﻟﺴـﻠﻡ‬ ‫ﻴﻨﺸﺄ ﺍﺒﺘﺩﺍ ًﺀ ﺃﻭ ﺴﺎﺒﻘﹰﺎ ﻋﻠﻴﻬﺎ")‪ .(1‬ﺫﻟﻙ ﺃ ّ‬ ‫ﻭﺍﻟﺤﺭﺏ ﻤﺘﻐﻴﺭﺍﻥ ‪ .‬ﻭﺴﻭﻑ ﻴﺘﻡ ﻤﻨﺎﻗﺸﺔ ﻫﺫﺍ ﺍﻟﻤﻁﻠﺏ ﻤﻥ ﺨﻼل ﺍﻟﻨﻘﺎﻁ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬

‫)‪ (1‬ﺍﺒﻥ ﻤﺒﺎﺭﻙ ‪ :‬ﺍﻟﻤﻨﻬﺞ ﺍﻟﻨﺒﻭﻱ ﻭﺍﻟﺘﻐﻴﻴﺭ ﺍﻟﺤﻀﺎﺭﻱ ‪ ،‬ﻤﺼﺩﺭ ﺴﺎﺒﻕ ‪ ،‬ﺹ‪ – 71-70‬ﻭﺃﻨﻅﺭ ﻓـﻲ‬ ‫ﺍﻟﺘﺩﺭﺝ ﻓﻲ ﺍﻟﺘﺒﻠﻴﻎ ﻭﺍﻟﺘﻁﺒﻴﻕ ﻭﺍﻟﺘﻨﺯﻴل‪ - :‬ﻋﺒﺩ ﺍﷲ ﺍﻟﺯﺒﻴﺭ ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ‪ :‬ﻤﻥ ﻤﺭﺘﻜﺯﺍﺕ ﺍﻟﺨﻁﺎﺏ‬ ‫ﺍﻟﺩﻋﻭﻱ ﻓﻲ ﺍﻟﺘﺒﻠﻴﻎ ﻭﺍﻟﺘﻁﺒﻴﻕ‪ ،‬ﺴﻠﺴﻠﺔ ﻜﺘﺎﺏ ﺍﻷﻤﺔ ‪ ،‬ﻋﺩﺩ )‪ ، (56‬ﻁ‪ ،1‬ﺭﺌﺎﺴﺔ ﺍﻟﻤﺤﺎﻜﻡ ﺍﻟﺸﺭﻋﻴﺔ‪،‬‬ ‫ﻗﻁﺭ ﺫﻭ ﺍﻟﻘﻌﺩﺓ ‪1417‬ﻫـ‪.‬‬ ‫)‪ (2‬ﺃﻨﻅﺭ ﺍﺒﻥ ﻤﺒﺎﺭﻙ ﻨﻔﺱ ﺍﻟﻤﺼﺩﺭ ‪ ،‬ﺹ‪.55-54‬‬ ‫)‪ (1‬ﻤﺼﻁﻔﻰ ﻤﻨﺠﻭﺩ ‪ :‬ﺍﻷﺒﻌﺎﺩ ﺍﻟﺴﱢﻴﺎﺴﻴﺔ ﻟﻤﻔﻬﻭﻡ ﺍﻷﻤﻥ ﻓﻲ ﺍﻹﺴﻼﻡ ‪ ،‬ﺍﻟﻤﻌﻬﺩ ﺍﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ‪،‬‬ ‫ﺴﻠﺴﻠﺔ ﺍﻟﺭﺴﺎﺌل ﺍﻟﺠﺎﻤﻌﻴﺔ )‪،(26‬ﻁ‪ ،1‬ﺍﻟﻘﺎﻫﺭﺓ ‪1996‬ﻡ‪ ،‬ﺹ‪.497‬‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ ‪1424 /‬ﻫـ‬ ‫ﺍﻟ‬

‫‪:‬‬

‫ﻴﻌﺘﺒﺭ ﺍﻟﺠﻬﺎﺩ ﻤﻥ ﺍﻟﻭﺍﺠﺒﺎﺕ ﺍﻟﻜﻔﺎﺌﻴﺔ ‪ ‬ﻤ ﻜ‬

‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻹﺠﺘﻤﺎﻋﻴﺔ‬ ‫ﺍﻟﻤ ﻤ‬

‫ﺭ ﺍﻜ‬

‫ﻟﻴ‬

‫ﺔ‪"‬‬

‫ﻻ ﺃﻨﹼﻪ ﻴﺼﻴﺭ ﻓﺭﺽ ﻋﻴﻥ ﺇﺫﺍ ﺩﺨل ﺍﻟﻌﺩﻭ ﺒﻠﺩﹰﺍ ﺇﺴﻼﻤﻴﹰﺎ ‪ .‬ﻜﻤﺎ ﺃﻨﹼـﻪ‬ ‫ﺍﻟﺘﻭﺒﺔ ‪ ،‬ﺁﻴﺔ ‪ " 122‬ﺇ ﹼ‬

‫ﻓﺭﺽ ﻋﻴﻥ ﻓﻲ ﺍﻷﺤﻭﺍل ﺍﻟﻌﺎﺩﻴﺔ ﻋﻠﻰ ﺍﻟﻘﺎﺌﻤﻴﻥ ﺒﺄﻤﺭﻩ "ﻤﺅﺴﺴﺔ ﺍﻟﺠﻬﺎﺩ"‬

‫)‪(2‬‬

‫‪ .‬ﻭﻟﻜﻨـﻪ ﻻ‬

‫ﻥ ﺍﻟﺠﻬﺎﺩ ﺍﻟﻘﺘﺎﻟﻲ ﻴﺘﺨﺎﺭﺝ ﻓﻲ ﺃﻨﻤﺎﻁ ﻋﺩﻴﺩﺓ ﻓﺈﻥ ﻋﺠﺯ‬ ‫ﻴﺨﻠﻭ ﻤﻥ ﻭﺠﻭﺏ ﻋﻠﻰ ﺍﻟﻜﺎﻓﺔ ﺇﺫ ﺃ ّ‬

‫ﻥ ﻫﻨﺎﻙ ﺠﻬﺎﺩ ﺍﻟﻤﺎل ﻭﺠﻬﺎﺩ ﺍﻟﻨﺼﻴﺤﺔ ﷲ ﻭﻟﻠﺭﺴﻭل ﻟﻤﻥ‬ ‫ﺍﻹﻨﺴﺎﻥ ﻋﻥ ﺍﻟﺠﻬﺎﺩ ﺒﺎﻟﻨﻔﺱ ﻓﺈ ّ‬

‫ﻴﻌﺠﺯ ﻋﻥ ﺠﻬﺎﺩ ﺍﻟﻨﻔﺱ ﻭﺍﻟﻤﺎل ﻓﺎﻷﻤﺔ ﻜﻠﻬﺎ ﺘﺘﺩﺍﻋﻰ ﻟﻠﺠﻬﺎﺩ‪.‬‬ ‫ﻴ‪:‬‬

‫ﺍ‬

‫ﻴ‬

‫ﺍﻟ‬

‫ﻜﻠﻤﺔ ﺍﻟﺠﻬﺎﺩ ﺘﺭﺩ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﻤﻘﻴﺩّﺓ ﺒﻌﺒﺎﺭﺓ ” ﻓﻲ ﺴﺒﻴل ﺍﷲ“ ‪ ‬ﻴ‬ ‫ﻴ‬

‫ﻟ ﻤﺔ‬

‫‪" ‬ﺴﻭﺭﺓ ﺍﻟﻤﺎﺌﺩﺓ ‪ ،‬ﺁﻴﺔ ‪ ." 54‬‬

‫ﺍﻟ ﻴ ﻴ ﺘﻠ ﻜ ‪ " ‬ﺍﻟﺒﻘﺭﺓ ‪ ،‬ﺁﻴﺔ ‪ ." 190‬‬

‫ﺍ ﻤ ﺍﻟﻜ‬

‫ﺘﻠ ﺍ‬

‫ﻴ‬

‫ﻜ‬

‫ﻴ ﺍ‬

‫ﻴ‬

‫ﺍ ‪ " ‬ﺍﻟﺘﻭﺒﺔ ‪ ،‬ﺁﻴﺔ ‪ .41‬ﻭﺴﺒﻴل ﺍﷲ ﻫﻲ ﺍﻟﺭﺴﺎﻟﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺃﻭ ﻫﻲ ﺍﻟﻁﺭﻴﻕ ﺍﻟﻤﻭﺼﻠﺔ‬

‫ﺇﻟﻰ ﻤﺭﻀﺎﺘﻪ ﻭﻫﻲ ﺍﻟﺘﻲ ﻴﺤﻔﻅ ﺒﻬﺎ ﺩﻴﻨﻪ ﻭﻴﺼﻠﺢ ﺒﻬﺎ ﺤﺎل ﻋﺒﺎﺩﻩ ‪ .‬ﻭﺍﻟﻘﺘﺎل ﻓﻲ ﺴـﺒﻴل‬

‫ﺍﷲ ﻫﻭ ﺍﻟﻘﺘﺎل ﻹﻋﻼﺀ ﻜﻠﻤﺔ ﺍﷲ ﻭﺘﺄﻤﻴﻥ ﺩﻴﻨﻪ )‪ .(1‬ﻭﺇﺫﺍ ﺘﻡ ﺘﻘﻴﻴﺩ ﺍﻟﺠﻬﺎﺩ ﺏ " ﺴـﺒﻴل ﺍﷲ"‬ ‫ﻓﺈﻥ ﻏﺎﻴﺎﺘﻪ ﺘﺘﺴﺎﻤﻰ ﻋﻠﻰ ﺘﺤﻘﻴﻕ ﺍﻷﻫﺩﺍﻑ ﺍﻟﺩﻨﻴﻭﻴﺔ ﺍﻟﻌﺎﺠﻠﺔ ﻟﻴﻜﻭﻥ ﺍﻟﻬﺩﻑ ﻤﻥ ﺤﺭﻜـﺔ‬

‫)‪ (2‬ﺭﺍﺠﻊ ﻓﻲ ﺍﻟﺠﻬﺎﺩ ﻭﺤﻜﻤﻪ ﺍﻟﻤﺭﺍﺠﻊ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬ ‫ ﺍﻟﻜﺎﺴﺎﻨﻲ‪ :‬ﻋﻼﺀ ﺍﻟﺩﻴﻥ ﺃﺒﻲ ﺒﻜﺭ ﺒﻥ ﻤﺴﻌﻭﺩ ‪ :‬ﻜﺘﺎﺏ ﺒﺩﺍﺌﻊ ﺍﻟﺼﻨﺎﺌﻊ ﻓﻲ ﺘﺭﺘﻴﺏ ﺍﻟﺸﺭﺍﺌﻊ ‪ ،‬ﺠـ‪،7‬‬‫ﻁ‪ ،1‬ﺩﺍﺭ ﺍﻟﻔﻜﺭ‪ ،‬ﺒﻴﺭﻭﺕ ‪1996‬ﻡ‪ ،‬ﺹ‪.207-145‬‬ ‫ ﺍﺒﻥ ﻗﺩﺍﻤﺔ ﺍﻟﻤﻘﺩﺴﻲ ‪ :‬ﻋﺒﺩ ﺍﷲ ﺒﻥ ﺃﺤﻤﺩ ‪ :‬ﺍﻟﻤﻐﻨﻲ ﻋﻠﻰ ﻤﺨﺘﺼﺭ ﻋﻤﺭ ﺒﻥ ﺤﺴـﻴﻥ ﺒـﻥ ﺍﺤﻤـﺩ‬‫ﺍﻟﺨﺭﻓﻲ‪ ،‬ﺠـ‪ ،8‬ﻋﺎﻟﻡ ﺍﻟﻜﺘﺏ ‪ ،‬ﺒﻴﺭﻭﺕ )ﺏ ﺕ( ‪ ،‬ﺹ‪ 345‬ﻭﻤﺎ ﺒﻌﺩﻫﺎ‪.‬‬ ‫ ﺍﺒﻥ ﺠﻤﺎﻋﺔ ‪ :‬ﺘﺤﺭﻴﺭ ﺍﻷﺤﻜﺎﻡ ﻓﻲ ﺘﺩﺒﻴﺭ ﺃﻫل ﺍﻹﺴﻼﻡ‪ ،‬ﻤﺼﺩﺭ ﺴﺎﺒﻕ ‪ ،‬ﺹ‪.156-155‬‬‫ ﺍﺒﻥ ﺭﺸﺩ‪ :‬ﺒﺩﺍﻴﺔ ﺍﻟﻤﺠﺘﻬﺩ ‪ ،‬ﺠـ‪ ،1‬ﺹ‪.324‬‬‫)‪ (1‬ﺃﻨﻅﺭ ﻓﻲ ﻤﻌﻨﻰ ﺴﺒﻴل ﺍﷲ‪:‬‬ ‫ ﺩﺭﻭﺯﺓ ‪ :‬ﺍﻟﺠﻬﺎﺩ ﻓﻲ ﺴﺒﻴل ﺍﷲ‪ ، ،‬ﺹ‪.6‬‬‫– ﻓﻭﺯﻱ ﺨﻠﻴل‪ :‬ﺩﻭﺭ ﺃﻫل ﺍﻟﺤل ﻭﺍﻟﻌﻘﺩ ‪ ،‬ﻤﺼﺩﺭ ﺴﺎﺒﻕ‪ ،‬ﺹ‪.320‬‬

‫ﺍﻟﺘﻤﻜﻴ ﺍﻟﺤ‬

‫ﺭ‬

‫ﺍﻟﻤ‬

‫‪ -‬ﺭﺍ ﺔ‬

‫ﺭ ﺍﻟ ﺭ‬

‫ﺍﻟ‬

‫‪.‬‬

‫ﺍ‬

‫ﻤﺤﻤ ﺍ ﻤﻴ ﺍﻟ ﻴ‬

‫ﺍﻟﺠﻬﺎﺩ ﺘﺤﻘﻴﻕ ﻋﺒﺎﺩﺓ ﺍﷲ)‪ .(2‬ﻓﺎﻟﺠﻬﺎﺩ ﺘﺤﺭﱡﻙ "ﻴﺩﻭﺭ ﻨﻅﺭﻴﹰﺎ ﻭﺘﻁﺒﻴﻘﻴﹰﺎ ﺤﻭل ﻤﺒﺩﺃ ﺍﻟﺘﻭﺤﻴـﺩ‬

‫ﻤﻥ ﺃﺠل ﺍﻟﺠﻬﺎﺩ‪ .‬ﻭﺍﻟﺠﻬﺎﺩ ﻤﻥ ﺃﺠل ﺍﻟﺘﻭﺤﻴـﺩ")‪ .(3‬ﻭﻫﻭ ﻤﺒﺩﺃ ﺘﺘﻔﺭﻉ ﻋﻨﻪ ﻜﺎﻓﺔ ﺍﻟﻀﻭﺍﺒﻁ‬

‫ﺍﻟﻤﺘﻌﻠﻘﺔ ﺒﺎﻟﻘﻭﺓ ﺇﻋﺩﺍﺩﹰﺍ ﻭﺍﺴﺘﺨﺩﺍﻤﹰﺎ ﻓﻲ ﺍﻟﻌﻼﻗﺔ ﺒﻴﻥ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻭﻏﻴﺭ ﺍﻟﻤﺴﻠﻤﻴﻥ‪ .‬ﻭﻴﺤﻜـﻡ‬ ‫ﺍﻟﺸﻕ ﺍﻷﻭل ﻤﻥ ﻫﺫﻩ ﺍﻟﻘﺎﻋﺩﺓ ﻋﻤﻠﻴﺔ ﺇﻋﺩﺍﺩ ﺍﻟﻘﻭﺓ ﺍﻹﺴﻼﻤﻴﺔ ﻓﻲ ﺤـﻴﻥ ﻴﻀـﺒﻁ ﺍﻟﺸـﻕ‬

‫ﺍﻟﺜﺎﻨﻲ ﺍﻟﺠﺎﻨﺏ ﺍﻟﻤﺘﻌﻠﻕ ﺒﺎﺴﺘﺨﺩﺍﻤﻬﺎ )‪.(4‬‬

‫ﻥ ﺘﺤﺩﻴﺩ ﻏﺎﻴﺎﺕ ﺍﻟﺠﻬﺎﺩ ﻟﻡ ﺘﺘﺭﻙ ﻟﺭﺅﻴﺔ ﻗﺎﺩﺓ ﺍﻟﻤﺠﺎﻫﺩﻴﻥ ﺃﻭ ﺃﻤﺭﺍﺀ‬ ‫ﻭﻋﻠﻰ ﻫﺫﺍ ﻓﺈ ّ‬

‫ﺍﻷﺠﻨﺎﺩ ﺃﻭ ﺍﻟﺼﻔﻭﺓ ﺍﻟﺴﱢﻴﺎﺴﻴﺔ ﻜﻤﺎ ﻫﻭ ﺍﻟﺤﺎل ﻓﻲ ﺍﻟﻨﻅﻡ ﺍﻟﺴﱢﻴﺎﺴﻴﺔ ﺍﻟﻭﻀﻌﻴﺔ ﻭﺇﻨﻤﺎ ﺤﺩﱢﺩﺕ‬ ‫ﻫﺫﻩ ﺍﻟﻐﺎﻴﺎﺕ ﻓﻲ ﺍﻟﺘﺸﺭﻴﻊ ﺍﻹﺴﻼﻤﻲ ﻭﺤﻴﹰﺎ ﻓﻲ ﺇﻁﺎﺭ ﺍﻟﻤﻘﺎﺼﺩ ﺍﻟﻌﺎﻤﺔ ﻟﻸﻤﺔ ﺍﻟﻤﺘﻤﺤﻭﺭﺓ‬

‫ﻓﻲ ﺍﻟﻀﺭﻭﺭﺍﺕ ﺍﻟﺨﻤﺱ ﻭﻫﻲ ﺤﻔﻅ ﺍﻟﺩﻴﻥ ‪ ،‬ﻭﺤﻔﻅ ﺍﻟﻨﻔﺱ‪ ،‬ﻭﺤﻔﻅ ﺍﻟﻌﻘل‪ ،‬ﻭﺤﻔﻅ‬ ‫ﺍﻟﻨﺴل‪ ،‬ﻭﺤﻔﻅ ﺍﻟﻤﺎل ‪ .‬ﻭﻫﺫﻩ ﺍﻟﻜﻠﻴﺎﺕ ﺘﺭﺠﻊ ﻜﻠﻬﺎ ﺇﻟﻰ ﺤﻔﻅ ﺍﻟﺩﻴﻥ ‪ .‬ﻭﻫﺫﻩ ﺍﻟﻐﺎﻴﺎﺕ ﻴﻤﻜﻥ‬

‫ﺤﺼﺭﻫﺎ ﻓﻲ ﺍﻵﺘﻲ‪:‬‬ ‫‪ -‬ﺤﻤ ﻴﺔ ﺤﺭﻴﺔ‬

‫ﺭ ﺍﻟ‬

‫ﻤ‬

‫ﺍﻟ ﺘ ﺔ ﺍﻟ‬

‫ﻟﻘﺩ ﺫﻜﺭﻨﺎ ﻤﻥ ﻗﺒل ﺃﻥ ﺍﻟﺴﻼﻡ ﻭﺍﻟﺤﺭﺏ ﻴﺩﻭﺭﺍﻥ ﺤﻴﺜﻤﺎ ﺩﺍﺭ ﺍﻟﻤﻭﻗﻑ ﻤﻥ ﺍﻟﺩﻋﻭﺓ ﺇﺫ‬

‫ﻥ ﺍﻷﺼل ﺃﻥ ﺘﺠﺩ ﺍﻟﺩﻋﻭﺓ ‪ -‬ﺒﺎﻋﺘﺒﺎﺭﻫﺎ ﺤﺎﻤﻠﺔ ﻟﻘﻴﻡ ﺍﻟﺤﻕ ﻭﺍﻟﺨﻴﺭ – ﺤﺭﻴﺔ ﺍﻟﺤﺭﻜﺔ‬ ‫ﺃّ‬ ‫ﻓﺈﺫﺍ ﺘﻌﺭﻗﻠﺕ ﻫﺫﻩ ﺍﻟﺤﺭﻴﺔ ﻓﻬﻨﺎ ﻴﻜﻭﻥ ﺍﻟﺠﻬﺎﺩ ﺍﻟﻘﺘﺎﻟﻲ ﻟﺤﻤﺎﻴﺔ ﺤﺭﻴﺔ ﻨﺸﺭ ﺍﻟﺩﻋﻭﺓ ﺤﻴﺙ‬ ‫ﻥ ﺇﻋﻼﻥ ﺍﻟﺠﻬﺎﺩ ﺍﻟﻘﺘﺎﻟﻲ‬ ‫ﻴﻜﻭﻥ ﺍﻟﻘﺘﺎل ﺒﻴﻥ ﺍﻟﻜﻴﺎﻥ ﺍﻹﺴﻼﻤﻲ ﻭﻜﻴﺎﻥ ﺁﺨﺭ ﻏﻴﺭ ﻤﺅﻤﻥ ﺇﺫ ﺃ ّ‬

‫ﻥ ﺃﺤﻜﺎﻡ ﺍﻟﺸﺭﻴﻌﺔ ﺘﻨﻘﺴﻡ ﺇﻟﻰ ﻤﺎ ﻴﺴﻤﻰ ﺒﺄﺤﻜﺎﻡ‬ ‫ﻤﻥ ﺃﺤﻜﺎﻡ ﺍﻹﻤﺎﻤﺔ ﻭﻤﻥ ﺍﻟﻤﻌﻠﻭﻡ " ﺃ ّ‬

‫ﺍﻟﺘﺒﻠﻴﻎ ﻭﻫﻲ ﺍﻟﺘﻲ ﺨﻭﻁﺏ ﺒﻬﺎ ﻜل ﻓﺭﺩ ﻤﺒﺎﺸﺭﺓ ﻜﺴﺎﺌﺭ ﺃﻨﻭﺍﻉ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﺍﻟﻤﻌﺎﻤﻼﺕ ‪.‬‬ ‫ﻭﺃﺤﻜﺎﻡ ﺍﻹﻤﺎﻤﺔ ﻭﻫﻲ ﺘﻠﻙ ﺍﻟﺘﻲ ﺨﻭﻁﺏ ﺒﻬﺎ ﺃﺌﻤﺔ ﺍﻟﻤﺴﻠﻤﻴﻥ ﺒﺩ ًﺀ ﺒﺭﺴﻭل ﺍﷲ ﺒﺤﻴﺙ‬

‫)‪ (2‬ﺃﺒﻭ ﺍﻷﻋﻠﻰ ﺍﻟﻤﻭﺩﻭﺩﻱ ‪ :‬ﺸﺭﻴﻌﺔ ﺍﻹﺴﻼﻡ ﻓﻲ ﺍﻟﺠﻬﺎﺩ ﻭﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺩﻭﻟﻴﺔ‪ ،‬ﻁ‪ ،1‬ﺘﺭﺠﻤﺔ ﺩ‪.‬ﺴﻤﻴﺭ ﻋﺒﺩ‬ ‫ﺍﻟﺤﻤﻴﺩ ﺇﺒﺭﺍﻫﻴﻡ‪ ،‬ﻤﺭﺍﺠﻌﺔ ﺩ‪ .‬ﻋﺒﺩ ﺍﻟﺤﻠﻴﻡ ﻋﻭﻴﺱ ‪ ،‬ﺩﺍﺭ ﺍﻟﺼﺤﻭﺓ ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ ‪1985‬ﻡ‪ ،‬ﺹ‪.170-167‬‬ ‫)‪ (3‬ﻤﺤﻤﻭﺩ ﺸﻴﺕ ﺨﻁﺎﺏ ‪ :‬ﺠﻴﺵ ﺍﻟﺭﺴّﻭل ‪ ،‬ﺩﺍﺭ ﻗﺘﻴﺒﺔ ‪ ،‬ﺩﻤﺸﻕ ‪ ،1983‬ﺹ‪.9‬‬ ‫)‪ (4‬ﺍﻟﺴﻴﺩ ﻋﻤﺭ‪ :‬ﺍﻟﺩﻭﺭ ﺍﻟﺴﻴﺎﺴﻲ ﻟﻠﺼﻔﻭﺓ ‪ ،‬ﻤﺼﺩﺭ ﺴﺎﺒﻕ‪ ،‬ﺹ‪.377‬‬

‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻹﺠﺘﻤﺎﻋﻴﺔ‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ ‪1424 /‬ﻫـ‬

‫ﻥ‬ ‫ﻴﻜﻭﻥ ﺇﻤﺎﻡ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻫﻭ ﺍﻟﻤﺴﺅﻭل ﻋﻥ ﺘﻨﻔﻴﺫﻫﺎ ﻭﺭﻋﺎﻴﺘﻬﺎ ﻋﻠﻰ ﺍﻟﻭﺠﻪ ﺍﻟﺫﻱ ﻴﺭﻯ ﺃ ّ‬

‫ﻥ ﺍﻟﻘﻭﺓ ﻭﺍﻟﻌﻨﻑ ﻤﻭﺠّﻬﺔ ﻀﺩ ﺍﻟﻘﻭﺓ ﻭﺍﻟﻌﻨﻑ ﺃﻱ‬ ‫ﺍﻟﻤﺼﻠﺤﺔ ﺘﻘﺘﻀﻴﻪ")‪ .(1‬ﻭﻋﻠﻰ ﻫﺫﺍ ﻓﺈ ّ‬

‫ﻀﺩ ﺍﻟﺠﻤﺎﻋﺎﺕ ﺍﻟﺘﻲ ﺘﻠﺠﺄ ﺇﻟﻰ ﺍﻟﻘﻬﺭ ﻭﺍﻟﻌﺩﻭﺍﻥ ‪ .‬ﻓﻘﺭﺍﺭ ﺍﻟﺠﻬﺎﺩ ﻓﻲ ﻀﻭﺀ ﺫﻟﻙ ﻴﺴﺘﻬﺩﻑ‬ ‫ﺍﻟﺩﻭل ﻭﻻ ﻴﺴﺘﻬﺩﻑ ﺍﻷﻓﺭﺍﺩ ﺍﻟﺫﻴﻥ ﻜﻔﻠﺕ ﻟﻬﻡ ﺍﻟﺸﺭﻴﻌﺔ ﺤﻕ ﺍﻹﺠﺎﺭﺓ ‪‬‬ ‫ﺭ ﺤﺘ ﻴ ﻤ ﻜ‬

‫ﺍﻟﻤ ﺭﻜﻴ ﺍ ﺘ ﺭ‬

‫ﺍ‬

‫ﻠ‬

‫ﻤﻤ‬

‫ﺤ ﻤ‬

‫ﻟ‬

‫ﻴ ﻠﻤ ‪" ‬ﺍﻟﺘﻭﺒﺔ ‪ ،‬ﺁﻴﺔ ‪ " ." 6‬ﻓﺎﻟﺠﻬﺎﺩ ﺒﺎﻟﺴﻴﻑ ﻟﺘﺤﻁﻴﻡ ﺍﻟﻘﻭﻯ ﺍﻟﺘﻲ ﺘﺤﻭل ﺩﻭﻥ ﺍﻷﻓﺭﺍﺩ‬ ‫ﻭﺴﻤﺎﻉ ﺩﻋﻭﺓ ﺍﷲ ﻭﻤﺘﻰ ﺤُﻁﻤﺕ ﻫﺫﻩ ﺍﻟﻘﻭﻯ ﻓﺎﻷﻓﺭﺍﺩ ﻋﻠﻰ ﻋﻘﻴﺩﺘﻬﻡ ﺁﻤﻨﻭﻥ ﻓﻲ ﻜﻨﻔﻪ‬

‫ﻴﻌﻠﱢﻤﻬﻡ ﻭﻻ ﻴﺭﻫﺒﻬﻡ ﻭﻴﺠﻴﺭﻫﻡ ﻭﻻ ﻴﻘﺘﻠﻬﻡ ﺜﻡ ﻴﺤﺭﺴﻬﻡ ﻭﻴﻜﻔﻠﻬﻡ ﺤﺘﻰ ﻴﺒﻠﻐﻭﺍ ﻤﺄﻤﻨﻬﻡ")‪.(2‬‬

‫ﻥ ﺍﻵﻴﺎﺕ ﺍﻟﺩﺍﻟﺔ ﻋﻠﻰ ﺸﺭﻋﻴﺔ ﺍﻟﻘﺘﺎل ﻤﻨﻌﹰﺎ ﻟﻠﻔﺘﻨﺔ ﻭﺍﻟﻔﺴﺎﺩ ﻜﺜﻴﺭﺓ ﻨﺫﻜﺭ ﻤﻨﻬﺎ ‪‬‬ ‫ﺇّ‬

‫ﺭ‬

‫ﺘﻠ‬

‫ﻤ ﺤﻴ‬

‫ﺤﺘ‬

‫ﺘﻜ‬

‫ﺭ ﻜ‬

‫ﺍﻟ ﺘ ﺔ‬

‫ﺘ ﺔ ﻴﻜ‬

‫ﺍﻟ ﻴ‬

‫ﻤ ﺍﻟ ﺘ ‪" ‬ﺍﻟﺒﻘﺭﺓ ‪ ،‬ﺁﻴﺔ ‪ ." 191‬‬ ‫ﺍﺘ ﺍ‬

‫ﺍﻟ ﻟﻤﻴ ‪ " ‬ﺍﻟﺒﻘﺭﺓ ‪ ،‬ﺁﻴﺔ ‪ .193‬ﻭﺃﻨﻅﺭ ﺍﻷﻨﻔﺎل ‪ ،‬ﺁﻴﺔ ‪..  ."39‬‬ ‫ﻴﺭ‬

‫ﻴ‬

‫ﺍ ﺭ‬

‫ﺍ ﺍ‬

‫ﻜ ﻤ ﺘ ﺍﻟ‬ ‫ﻴﺤ ﺍﻟﻤ‬

‫ﺍ‬

‫ﻤ‬

‫ﺘ‬

‫ﻠ‬

‫ﻤﻴ ‪ " ‬ﺍﻟﻤﺎﺌﺩﺓ ‪ ،‬ﺁﻴﺔ ‪ ." 32‬‬

‫ﻴ ‪ " ‬ﺍﻟﻤﺎﺌﺩﺓ ‪ ،‬ﺁﻴﺔ ‪.(3)" 64‬‬

‫ﻭﻤﺎ ﻭﺭﺩ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﻤﻥ ﺘﻔﺼﻴل ﻟﻤﺎﻫﻴﺔ ﺍﻟﻔﺘﻨﺔ ﻭﺍﻟﻔﺴﺎﺩ ﻴﻤﻜﻥ ﺇﺠﻤﺎﻟﻪ ﻓﻲ‬

‫ﺍﻵﺘــﻲ)‪-:(1‬‬

‫‪ -1‬ﻅﻠﻡ ﺍﻟﻀﻌﻔﺎﺀ ﻭﺴﻠﺏ ﺤﻘﻭﻗﻬﻡ ﺍﻟﻤﺸﺭﻭﻋﺔ ﻭﺇﻴﺫﺍﺅﻫﻡ‪.‬‬

‫‪ -2‬ﺍﻟﻀﻐﻁ ﻋﻠﻰ ﺍﻟﺤﻕ ﺒﺎﻟﻘﻬﺭ ﻭﺍﻻﺴﺘﺒﺩﺍﺩ ﻭﻤﻨﻊ ﺍﻟﻨﹼﺎﺱ ﻤﻥ ﻗﺒﻭل ﺍﻟﺤﻕ‪.‬‬

‫)‪ (1‬ﻤﺤﻤﺩ ﺴﻌﻴﺩ ﺭﻤﻀﺎﻥ ﺍﻟﺒﻭﻁﻲ ‪ : :‬ﺍﻟﺠﻬﺎﺩ ﻓﻲ ﺍﻹﺴﻼﻡ ﻜﻴﻑ ﻨﻔﻬﻤﻪ ﻭﻜﻴـﻑ ﻨﻤﺎﺭﺴـﻪ ‪ ،‬ﻁ‪ ،1‬ﺩﺍﺭ‬ ‫ﺍﻟﻔﻜﺭ ﺍﻟﻤﻌﺎﺼﺭ ‪ /‬ﺩﺍﺭ ﺍﻟﻔﻜﺭ ‪ ،‬ﺒﻴﺭﻭﺕ ‪ /‬ﺩﻤﺸﻕ ‪1993‬ﻡ‪ ،‬ﺹ‪.112‬‬ ‫)‪ (2‬ﺴﻴﺩ ﻗﻁﺏ ‪ :‬ﻅﻼل ﺍﻟﻘﺭﺁﻥ ‪ ،‬ﻡ‪ ،3‬ﺹ ‪ .1603‬ﻭﺭﺍﺠﻊ ﺘﻔﺴﻴﺭ ﺴﻭﺭﺓ ﺍﻟﺘﻭﺒﺔ ﻜﻠﻬﺎ ﻓﻲ ﻫﺫﺍ ﺍﻟﻤﺼﺩﺭ‬ ‫ﺇﺫ ﺃﻨﻬﺎ ﺴﻭﺭﺓ ﻤﻌﻨﻴﺔ ﺒﺎﻟﺤﺩﻴﺙ ﻋﻥ ﺘﺸﻜﻴل ﺍﻟﻌﻼﻗﺔ ﻤﻊ ﺍﻵﺨﺭ ﻏﻴﺭ ﺍﻟﻤﺴﻠﻡ‪.‬‬ ‫)‪ (3‬ﻭﺃﻨﻅﺭ ﻤﺎﺩﺘﻲ "ﻓﺘﻥ" ﻭ"ﻓﺴﺩ" ﻓﻲ ﺍﻟﻤﻌﺠﻡ ﺍﻟﻤﻔﻬﺭﺱ ﻷﻟﻔﺎﻅ ﺍﻟﻘﺭﺁﻥ‪.‬‬ ‫)‪ (1‬ﺍﻟﻤﻭﺩﻭﺩﻱ ‪ :‬ﺸﺭﻴﻌﺔ ﺍﻟﺠﻬﺎﺩ‪ ،‬ﻤﺼﺩﺭ ﺴﺎﺒﻕ‪ ،‬ﺹ ‪.85-77‬‬

‫ﺭ‬

‫ﺍﻟﺘﻤﻜﻴ ﺍﻟﺤ‬

‫ﺭ ﺍﻟ ﺭ‬

‫ﺍﻟﻤ‬

‫‪ -‬ﺭﺍ ﺔ‬

‫ﺍﻟ‬

‫ﺍ‬

‫‪.‬‬

‫ﻤﺤﻤ ﺍ ﻤﻴ ﺍﻟ ﻴ‬

‫‪ -3‬ﺍﻟﺼﺩ ﻋﻥ ﺴﺒﻴل ﺍﷲ‪.‬‬

‫‪ -4‬ﻤﺤﺎﻭﻟﺔ ﺇﻀﻼل ﺍﻟﻨﺎﺱ ﻭﺍﻹﻜﺭﺍﻩ ﻀﺩ ﺍﻟﺤﻕ‪.‬‬

‫‪ -5‬ﺍﻟﻘﺘﺎل ﻓﻲ ﺴﺒﻴل ﺍﻟﺒﺎﻁل ﻭﺴﻔﻙ ﺍﻟﺩﻤﺎﺀ ﻓﻲ ﺃﻏﺭﺍﺽ ﻏﻴﺭ ﻤﺸﺭﻭﻋﺔ‪.‬‬

‫‪ -6‬ﺸﻴﻭﻉ ﺍﻟﻤﻔﺎﺴﺩ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﺍﻷﺨﻼﻗﻴﺔ ‪.‬‬

‫ﻥ ﺍﻟﻘﺭﺁﻥ‬ ‫ﻥ ﺍﻟﻤﺠﺘﻤﻌﺎﺕ ﻏﻴﺭ ﺍﻹﺴﻼﻤﻴﺔ ﻓﻴﻬﺎ ﺍﻟﻜﻔﺎﺭ ﻭﻓﻴﻬﺎ ﺃﻫل ﺍﻟﻜﺘﺎﺏ ﻓﺈ ّ‬ ‫ﻭﺤﻴﺙ ﺃ ّ‬

‫ﻨﺹ ﻋﻠﻰ ﺃﻥ ﻴﻌﺎﻤل ﺍﻟﻜﺎﻓﺭ ﺒﻤﻨﻁﻕ ﻗﺒﻭل ﺍﻹﺴﻼﻡ ﺃﻭ ﺍﻟﻘﺘل ‪… ‬‬ ‫ﺘﻤ‬

‫ﺤﻴ‬

‫ﻠ ﺍ‬

‫ﺍﻟ‬

‫ﺍ‬

‫ﻴﻠ‬

‫ﺍ ﻟ‬

‫ﺍﺤ ﺭ‬

‫ﻜ ﻤﺭ‬

‫ﺘﻠ ﺍ ﺍﻟﻤ ﺭﻜﻴ‬

‫ﻤ ﺍ‬

‫ﺘ ﺍ‬

‫ﺭ ﺭﺤﻴ ‪ " ‬ﺍﻟﺘﻭﺒﺔ ‪ ،‬ﺁﻴﺔ ‪ .5‬ﻭﺃﻨﻅﺭ ﺘﺒﺭﻴﺭ ﺍﻟﻘﺭﺁﻥ‬

‫ﻟﻬﺫﺍ ﺍﻟﻤﻭﻗﻑ ﻓﻲ ﺍﻵﻴﺎﺕ ‪ 10-7‬ﻤﻥ ﻨﻔﺱ ﺍﻟﺴﻭﺭﺓ " ‪ .‬ﺃﻤﺎ ﻤﻌﺎﻤﻠﺔ ﺍﻟﻜﺘﺎﺒﻲ ﻓﺈﻥ ﺍﻟﻘﺭﺁﻥ‬ ‫ﺹ ﻋﻠﻰ ﺍﻹﺴﻼﻡ ﺃﻭ ﺍﻟﺠﺯﻴﺔ ‪‬‬ ‫ﻨ ّ‬

‫ﻴﺤﺭﻤ‬ ‫ﻴ‬

‫ﻤ ﺤﺭ ﺍ‬

‫ﺍ ﺍﻟ ﻴﺔ‬

‫‪-‬ﺭ ﺍ‬

‫ﺭ‬

‫ﻴ‬

‫ﺘ ﺍ ﺍﻟ ﺭ‬

‫ﻟ‬

‫ﺘﻠ ﺍ ﺍﻟ ﻴ‬ ‫ﻴﻴ‬

‫ﻴ ﻤ‬

‫ﻴ ﺍﻟﺤ ﻤ ﺍﻟ ﻴ‬

‫ﺭ ‪ " ‬ﺍﻟﺘﻭﺒﺔ ﺁﻴﺔ ‪29‬‬

‫)‪(2‬‬

‫‪.‬‬

‫ﻟﻴ‬

‫ﺍ‬

‫ﺘ ﺍ ﺍﻟﻜﺘ‬

‫ﻭﻫﺫﺍ ﺍﻟﻘﺘﺎل ﻴﺘﺨﺫ ﺍﻟﺼﻭﺭ ﺍﻟﺘﺎﻟﻴﺔ)‪:(3‬‬

‫‪ -1‬ﺃﻥ ﻴﺒﺘﺩ‬ ‫ﻠ ﺔ‬

‫ﺍﻟﻌﺩﻭ ﺒﻘﺘﺎل ﺍﻟﻤﺴﻠﻤﻴﻥ ‪ ‬ﺘﻠ ﺍ ﺍﻟ ﻴ ﻴﻠ ﻜ ﻤ ﺍﻟﻜ ﺭ ﻟﻴ‬ ‫ﻠﻤ ﺍ‬

‫ﺍ‬

‫ﻤ ﺍﻟﻤﺘ ﻴ ‪ " ‬ﺍﻟﺘﻭﺒﺔ ‪ ،‬ﺁﻴﺔ ‪." 123‬‬

‫ﺭ‬

‫ﺤﺘ‬

‫ﺍ ﻴﻜ‬

‫‪ -2‬ﺍﻀﻁﻬﺎﺩ ﺍﻟﻌﺩﻭ ﻟﻠﻤﺅﻤﻨﻴﻥ ﻓﻲ ﺃﺭﻀﻪ ﻭﻫﺅﻻﺀ ﺍﻟﻤﺅﻤﻨﻭﻥ ﻴﺸﻜﱢﻠﻭﻥ ﺃﻗﻠﻴﺎﺕ ﺇﺴﻼﻤﻴﺔ‬ ‫ﻭﻋﺒ ّﺭ ﻋﻨﻬﻡ ﺍﻟﻘﺭﺁﻥ ﺒﻤﺼﻁﻠﺢ ﺍﻟﻤﺴﺘﻀﻌﻔﻴﻥ ‪ ‬ﻤ ﻟﻜ‬

‫ﺘ ﺘﻠ‬

‫)‪ (2‬ﺭﺍﺠﻊ ﻓﻲ ﺍﻟﺘﻌﺎﻤل ﻤﻊ ﺃﻫل ﺍﻟﻜﺘﺎﺏ"‪ – .‬ﺍﺒﻥ ﺍﻟﻘﻴﻡ ‪ :‬ﺃﺤﻜﺎﻡ ﺃﻫل ﺍﻟﺫﱢﻤﺔ‪.‬‬ ‫)‪ (3‬ﺭﺍﺠﻊ ﻓﻲ ﺫﻟﻙ – ﺍﻟﺴﻴﺩ ﻋﻤﺭ ‪ :‬ﺍﻟﺩﻭﺭ ﺍﻟﺴﱠﻴﺎﺴﻲ ﻟﻠﺼﻔﻭﺓ‪ ،‬ﻤﺼﺩﺭ ﺴﺎﺒﻕ‪ ،‬ﺹ‪382-381‬‬ ‫ ﻓﻭﺯﻱ ﺨﻠﻴل ‪ :‬ﺩﻭﺭ ﺃﻫل ﺍﻟﺤل ﻭﺍﻟﻌﻘﺩ ‪ ،‬ﺹ‪. 326-325‬‬‫‪ -‬ﻤﻨﺠﻭﺩ ‪ :‬ﺍﻷﺒﻌﺎﺩ ﺍﻟﺴﻴﺎﺴﻴﺔ ﻟﻤﻔﻬﻭﻡ ﺍﻷﻤﻥ‪ ،‬ﻤﺼﺩﺭ ﺴﺎﺒﻕ‪.576-252 ،‬‬

‫ﻴ ﺍ‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ ‪1424 /‬ﻫـ‬ ‫ﺍﻟﻤ ﺘ‬

‫ﺍﻟ ﻟ‬

‫ﻠ‬

‫ﻴ ﻤ ﺍﻟﺭ‬

‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻹﺠﺘﻤﺎﻋﻴﺔ‬

‫ﺍﻟ ﻟ ﺍ ﺍﻟ ﻴ ﻴ ﻟ‬

‫ﺭ‬

‫‪ " ‬ﺍﻟﻨﺴﺎﺀ‪ ،‬ﺁﻴﺔ ‪.(1) 75‬‬

‫ﺭ‬

‫ﺍﻟ ﺭﻴﺔ‬

‫ﻤ‬

‫‪ -3‬ﺍﻟﻨﻜﺙ ﻓﻲ ﺍﻟﻌﻬﺩ ﻭﻫﻭ ﻤﺎ ﻴﻌﻨﻲ ﻨﻘﺽ ﺃﺘﻔﺎﻗﻴﺎﺕ ﺃﻭ ﻤﻌﺎﻫﺩﺍﺕ ﺍﻟﺼﻠﺢ ﻭﺍﻷﻤﺎﻥ‬ ‫ﻭﻴﻜﻭﻥ ﻗﺘﺎﻟﻬﻡ ﺩﻓﻌﹰﺎ ﻟﻼﻋﺘﺩﺍﺀ ﺍﻟﻭﺍﻗﻊ ﺃﻭ ﺍﻟﻤﺘﻭﻗﻊ ‪‬‬

‫ﺘ‬

‫ﺘ ﺘﻠ ﺍ‬

‫ﻴﻜ‬

‫ﺍ‬

‫ﻤ ﻜ ﺍ ﻴﻤ‬ ‫ﺤ‬

‫ﺘ‬

‫ﺘﻠ ﺍ ﻤﺔ ﺍﻟﻜ ﺭ‬ ‫ﻤ ﺍ‬

‫ﺭﺍ‬

‫ﺍﻟﺭ‬

‫ﻴﻤ‬

‫ﻜ ﺍ ﻴﻤ‬ ‫ﻟ‬

‫ﻟﻠ‬

‫ﻜ‬

‫ﻤ‬

‫ﻴﺘ‬

‫ﻜ ﺘ ﻤ ﻤ ﻴ ‪ "‬ﺍﻟﺘﻭﺒﺔ ﺁﻴﺎﺕ ‪."13-12‬‬

‫ﻤﺭ‬

‫‪.‬‬

‫ﻥ " ﺍﻟﺘﺄﺩﻴﺏ ﺒﺎﻟﺠﻬﺎﺩ ﺤﻕ ﺃﻤﻜﻥ ﺍﷲ ﻤﻨﻪ ﻋﺒﺎﺩﻩ ﺠﻤﻴﻌ ﹰﺎ‬ ‫ﻥ ﻫﺫﻩ ﺍﻟﻐﺎﻴﺎﺕ ﺘﺅﻜﱢﺩ ﻋﻠﻰ ﺃ ّ‬ ‫ﺇّ‬

‫ﻴﻨﻬﺽ ﺒﻪ ﺍﻟﻤﺤﻕ ﻀﺩ ﺍﻟﻤﺒﻁل ﺤﻴﺙ ﺍﻗﺘﻀﺕ ﺍﻟﺤﺎﺠﺔ ﻭﻟﻡ ﺘﻨﻔﻊ ﺍﻟﻨﺼﻴﺤﺔ ﻭﻟﻴﺱ ﺃﺩﺍﺓ‬

‫ل ﺠﻼﻟﻪ ﻟﻔﺌﺔ ﻤﻥ ﻋﺒﺎﺩﻩ ﺩﻭﻥ ﺃﺨﺭﻯ ﻭﻟﻜﻥ ﺃﺒﻰ ﻜﺜﻴﺭ‬ ‫ﻗﻭﺓ ﺃﻭ ﻤﻜﻨﺔ ﺘﺤﻴﱠﺯ ﻟﻬﺎ ﺍﻟﺸﺎﺭﻉ ﺠ ّ‬ ‫ﻻ ﺍﺴﺘﻜﺒﺎﺭﹰﺍ ﻋﻠﻰ ﺍﻟﺤﻕ… ﺍﻨﺤﺼﺭﺕ ﻤﻬﻤﺔ ﺍﻟﺘﺄﺩﻴﺏ ﺍﻟﺠﻬﺎﺩﻱ ﺒﻁﺒﻴﻌﺔ ﺍﻟﺤﺎل‬ ‫ﻤﻥ ﺍﻟﻨﹼﺎﺱ ﺇ ﹼ‬

‫ﻓﻲ ﺃﻭﻟﺌﻙ ﺍﻟﺫﻴﻥ ﺍﺴﺘﻤﺴﻜﻭﺍ ﺒﻤﻭﺍﺯﻴﻥ ﺍﻟﻌﺩل ﻭﺜﺒﺘﻭﺍ ﺘﺤﺕ ﻤﻅﻠﺔ ﺍﻟﻌﺒﻭﺩﻴﺔ ﻟﻤﻭﻻﻫﻡ ﻓﻜﺎﻥ‬

‫ﻤﻥ ﻭﺍﺠﺒﻬﻡ ﺃﻥ ﻴﻨﺼﺤﻭﺍ ﺍﻟﻤﺘﻨﻜﺒﻴﻥ ﻋﻥ ﺍﻟﺠﺎﺩﺓ ﺒﺎﻟﺘﺤﺫﻴﺭ ﻭﺍﻟﺒﻴﺎﻥ ﻓﺈﻥ ﻟﻡ ﻴﺭﻋﻭﺍ ﻭﺠﺏ‬

‫ﻋﻠﻴﻬﻡ ﺃﻥ ﻴﺭﺩﻋﻭﻫﻡ ﺒﺎﻟﻘﻭﺓ ﻭﺍﻟﺴﻼ … ﻭﺍﻟﺴﺭ ﺍﻟﻜﺎﻤﻥ ﻓﻲ ﺍﻟﺠﻬﺎﺩ ﻭﻨﻔﺎﺫ ﻗﻭﺘﻪ ﻭﺍﻟﺭّﻫﺒﺔ‬

‫ﻥ ﻫﺫﻩ ﺍﻟﺤﻴﺎﺓ ﻟﻴﺴﺕ‬ ‫ﺍﻟﺘﻲ ﺘﺴﺭﻱ ﻤﻨﻪ ﻓﻲ ﺃﻓﺌﺩﺓ ﺍﻟﻅﺎﻟﻤﻴﻥ ﻴﺘﻤﺜﹼل ﻓﻲ ﻴﻘﻴﻥ ﺍﻟﻘﺎﺌﻤﻴﻥ ﺒﻪ ﺒﺄ ّ‬

‫)‪ (1‬ﻭﺃﻨﻅﺭ ﻓﻲ ﺍﻷﻗﻠﻴﺎﺕ ﺍﻟﻤﺴﻠﻤﺔ "‪:‬ﻗﺎﺩﺭ ﺃﺒﻭ ﺒﻜﺭ ‪ :‬ﺍﻷﻗﻠﻴﺎﺕ ﺍﻟﻤﺴﻠﻤﺔ ﻭﺤﻘﻭﻕ ﺍﻹﻨﺴﺎﻥ ‪ ،‬ﻤﺠﻠﺔ ﺍﻟﻤﺴﻠﻡ‬ ‫ﺍﻟﻤﻌﺎﺼﺭ‪ ،‬ﺍﻟﻌﺩﺩ ﺍﻟﺜﻼﺜﻭﻥ‪ ،‬ﺠﻤﺎﺩﻱ– ﺭﺠﺏ ‪ 1402‬ﻫـ‪ ،‬ﺃﺒﺭﻴل – ﻴﻭﻨﻴﻭ ‪1982‬ﻡ‪،‬ﺹ‪.52-39‬‬ ‫ ﻋﺒﺩ ﺍﻟﻘﺎﺩﺭ ﻁﺎﺵ ﻭﺁﺨﺭﻭﻥ ‪ :‬ﺍﻟﻤﺴﻠﻤﻭﻥ ﻤﻥ ﺁﺴﻴﺎ ﻭﺃﻭﺭﺒﺎ ‪ ،‬ﺃﺯﻤﺔ ﺍﻟﻬﻭﻴﺔ ﻭﺍﻟﻨﺯﺍﻉ ﺍﻟﻌﺭﻗﻲ‪،‬‬‫ﻜﺘﺎﺏ ﺍﻟﻌﺭﺒﻲ )‪ (34‬ﻤﻁﺒﻌﺔ ﺤﻜﻭﻤﺔ ﺍﻟﻜﻭﻴﺕ ‪ 15‬ﺃﻜﺘﻭﺒﺭ ‪1998‬ﻡ ‪ – .‬ﻭﺭﺍﺠﻊ ﻓـﻲ ﻓﻘـﻪ‬ ‫ﺍﻷﻗﻠﻴﺎﺕ ﺍﻟﻤﺴﻠﻤﺔ‪:‬‬ ‫ ﺨﺎﻟﺩ ﻤﺤﻤﺩ ﻋﺒﺩ ﺍﻟﻘﺎﺩﺭ ‪ :‬ﻤﻥ ﻓﻘﻪ ﺍﻷﻗﻠﻴﺎﺕ ﺍﻟﻤﺴﻠﻤﺔ ‪ ،‬ﺴﻠﺴﻠﺔ ﻜﺘﺎﺏ ﺍﻷﻤﺔ )‪ ، (71‬ﺭﺌﺎﺴـﺔ‬‫ﺍﻟﻤﺤﺎﻜﻡ ﺍﻟﺸﺭﻋﻴﺔ‪ ،‬ﻗﻁﺭ ﺭﻤﻀﺎﻥ ‪1481‬ﻫـ‪1998/‬ﻡ‪.‬‬ ‫ ﻭﺭﺍﺠﻊ ﻓﻲ ﺍﻷﻗﻠﻴﺎﺕ ﺍﻟﺩﻴﻨﻴﺔ ﻏﻴﺭ ﺍﻟﻤﺴﻠﻤﺔ ﻭﺍﻟﺤل ﺍﻹﺴﻼﻤﻲ ‪:‬‬‫‪ -‬ﺍﻟﻘﺭﻀﺎﻭﻱ ‪ :‬ﺒﻴﻨﺎﺕ ﺍﻟﺤل ﺍﻹﺴﻼﻤﻲ ‪ ،‬ﻤﺼﺩﺭ ﺴﺎﺒﻕ ‪ ،‬ﺹ‪.251-217‬‬

‫ﺍﻟﺘﻤﻜﻴ ﺍﻟﺤ‬

‫ﺍﻟﻤ‬

‫ﺭ‬

‫ﺭ ﺍﻟ ﺭ‬

‫‪ -‬ﺭﺍ ﺔ‬

‫ﺍﻟ‬

‫ﺇﻻ ﻤﻤﺭﹰﺍ ﻴﻌﺒﺭ ﻤﻨﻪ ﺍﻹﻨﺴﺎﻥ ﺇﻟﻰ ﺍﻟﺤﻴﺎﺓ ﺍﻟﻤﺴﺘﻘﺭﺓ ﺍﻷﺒﺩﻴﺔ "‬

‫‪.‬‬ ‫)‪(1‬‬

‫ﺍ‬

‫ﻤﺤﻤ ﺍ ﻤﻴ ﺍﻟ ﻴ‬

‫ﻭﺇﺫﺍ ﺍﻨﺤﺼﺭ ﺤﻕ ﺍﻟﺠﻬﺎﺩ‬

‫ﻥ ﻗﻭﺓ ﺍﻹﺴﻼﻡ ﺘﻐﺩﻭ “ﻗﻭّﺓ ﻤﺤﺭﱢﺭﺓ ﺘﻨﻁﻠﻕ ﻓﻲ ﺍﻷﺭﺽ ﻟﺘﺩﻙ ﻗﻭﺍﻋﺩ‬ ‫ﻓﻲ ﺍﻟﻤﺅﻤﻨﻴﻥ ﻓﺈ ّ‬

‫ﺍﻟﻅﻠﻡ ﻭﺤﻴﺜﻤﺎ ﻜﺎﻥ ﻅﻠﻡ ﻓﺎﻹﺴﻼﻡ ﻤﻨﺘﺩﺏ ﻟﺭﻓﻌﻪ ﻭﺩﻓﻌﻪ ‪ .‬ﻭﻋﻨﺩﻤﺎ ﻴﺅﺩﱢﻱ ﺍﻹﺴﻼﻡ ﻭﺍﺠﺒﻪ‬

‫ﻓﻲ ﻫﺩﺍﻴﺔ ﺍﻟﺒﺸﺭﻴﺔ ﻭﻴﻨﻬﺽ ﺒﺘﻜﺎﻟﻴﻔﻪ ﻓﻲ ﺩﻓﻊ ﺍﻟﻅﻠﻡ ﻭﺍﻟﻔﺴﺎﺩ ﻻ ﺘﺒﻘﻰ ﻟﻪ ﺴﻠﻁﺔ ﺘﻌﺴﻔﻴﺔ‬ ‫ﻋﻠﻰ ﻓﺭﺩ ﺃﻭ ﻗﻭﻡ ﻭﻻ ﺘﺒﻘﻰ ﻓﻲ ﺼﺩﺭﻩ ﺇﺤﻨﺔ ﻋﻠﻰ ﻁﺒﻘﺔ ﺃﻭ ﺠﻨﺱ ﻭﻫﻲ ﺭﻭ ﺘﻤﻜﱢﻥ ﻤﻥ‬

‫ﺇﻗﺭﺍﺭ ﺍﻟﺴﱠﻼﻡ ﻓﻲ ﺍﻷﺭﺽ ﻭﻤﻥ ﺘﺄﻟﻴﻑ ﺍﻟﺒﺸﺭﻴﺔ")‪.(2‬‬

‫ﻭﺘﺄﺴﻴﺴﹰﺎ ﻋﻠﻰ ﻤﺎ ﺴﺒﻕ ﻓﺎﻟﻬﺩﻑ ﺍﻟﺠﻬﺎﺩﻱ ﻟﻴﺱ ﺨﺎﺭﺠﹰﺎ ﺒﺄﻱ ﺤﺎل ﻤﻥ ﺍﻷﺤﻭﺍل ﻋﻥ‬

‫ﺃﺼﻭل ﻭﻏﺎﻴﺎﺕ ﺍﻟﻌﻤﺎﺭﺓ ﺍﻟﻜﻭﻨﻴﺔ ‪ .‬ﻓﺎﻟﺠﻬﺎﺩ " ﺤﺭﻜﺔ ﺘﻘﻭﻴﻤﻴﺔ ﺘﻐﻴﻴﺭﻴﺔ ﻭﺘﺼﺤﻴﺤﻴﺔ‪،‬‬

‫ﻭﺍﻟﻘﺘﺎل ﻀﻤﻥ ﺍﻟﺭﺅﻴﺔ ﺍﻟﺠﻬﺎﺩﻴﺔ ﺨﻴﺎﺭ ﺍﺴﺘﺜﻨﺎﺌﻲ ﻭﻟﻴﺱ ﻫﺩﻓﻪ ﺍﺴﺘﺌﺼﺎل ﺸﺄﻓﺔ ﺍﻟﺨﺼﻡ ﺃﻭ‬

‫ﺘﺨﺭﻴﺏ ﻜﻴﺎﻨﺎﺘﻪ ﻭﻋﻨﺎﺼﺭ ﻭﺠﻭﺩﻩ ﻭﺍﺴﺘﻤﺭﺍﺭﻩ ﻭﻫﻭ ﻀﺭﻭﺭﺓ ﺘﻘﺩّﺭ ﺒﻘﺩﺭﻫﺎ ﻭﻴﺭﺍﻋﻰ‬

‫ﻅﺭﻭﻓﻬﺎ ‪ ،‬ﻭﻟﻪ ﺃﺨﻼﻕ ﻭﺍﺠﺒﺔ ﺍﻟﻤﺭﺍﻋﺎﺓ ﻭﻫﺩﻓﻪ ﺍﻟﻨﻬﺎﺌﻲ ﺍﻹﺒﻘﺎﺀ ﻋﻠﻰ ﻜل ﺃﺼﻭل‬ ‫ﺍﺴﺘﻤﺭﺍﺭ ﺍﻟﻌﻤﺭﺍﻥ ﻭﺍﻻﺴﺘﺨﻼﻑ ﻭﺘﺤﺭﻴﺭ ﻜﺎﻓﺔ ﺍﻟﻨﺎﺱ ﻤﻥ ﺼﻨﻭﻑ ﺍﻻﺴﺘﻌﺒﺎﺩ"‬ ‫ﻟ ‪:‬‬

‫ﺍ ﺍﻟ‬

‫ﺍ‬

‫)‪(3‬‬

‫‪.‬‬

‫ﻤﻴﺔ‬

‫ﻥ ﺇﻋﺩﺍﺩ ﺍﻟﻘﻭﺓ ﺍﻹﺴﻼﻤﻴﺔ ﻴﺒﺩﺃ ﺒﺈﻋﺩﺍﺩ ﺍﻟﻤﺴﻠﻡ ﺍﻟﺭﱢﺴﺎﻟﻲ ﺍﻟﻘﺎﺩﺭ ﻋﻠﻰ ﺤﻤل ﺃﻋﺒﺎﺀ‬ ‫ﺇّ‬

‫ﺍﻟﺩﱠﻋﻭﺓ ﻷﻨﹼﻪ – ﻜﻤﺎ ﺴﺒﻕ ﺃﻥ ﺃﺸﺭﻨﺎ – ﻤﺎ ﻟﻡ ﻴﺘﻡ ﺒﻨﺎﺀ ﺍﻹﻨﺴﺎﻥ ﻭﻓﻕ ﻫﺩﻯ ﺍﻟﻌﻘﻴﺩﺓ ﻓﻠﻥ ﻴﺘﻡ‬ ‫ﺘﺤﻘﻴﻕ ﺸﻲﺀ ﻓﻲ ﻋﺎﻟﻡ ﺍﻵﻓﺎﻕ ﻜﻤﺎ ﺃﺭﺍﺩ ﺍﷲ‪ .‬ﻟﺫﻟﻙ ﻨﻼﺤﻅ ﻓﻲ ﺍﻟﻌﺩﻴﺩ ﻤﻥ ﺍﻵﻴﺎﺕ ﺍﻟﻘﺭﺁﻨﻴﺔ‬

‫ﺍﻟﺘﻭﺠﻴﻬﺎﺕ ﻭﺍﻹﺭﺸﺎﺩﺍﺕ ﻭﺍﻟﺘﺤﺭﻴﻀﺎﺕ ﺍﻟﻤﺒﺜﻭﺜﺔ ﻟﻠﻤﺠﺎﻫﺩﻴﻥ ﻟﺘﺤﺼﻴل ﻜل ﻤﺎ ﻤﻥ ﺸﺄﻨﻪ‬

‫)‪ (1‬ﺍﻟﺒﻭﻁﻲ ‪ :‬ﺍﻟﺠﻬﺎﺩ ﻜﻴﻑ ﻨﻔﻬﻤﻪ ﻭﻜﻴﻑ ﻨﻤﺎﺭﺴﻪ ‪ ،‬ﻤﺼﺩﺭ ﺴﺎﺒﻕ ‪ ،‬ﺹ‪.227-226‬‬ ‫)‪ (2‬ﺴﻴﺩ ﻗﻁﺏ ‪ :‬ﺍﻟﺴﻼﻡ ﺍﻟﻌﺎﻟﻤﻲ ﻭﺍﻹﺴﻼﻡ‪ ،‬ﺹ‪.177، 174‬‬ ‫)‪ (3‬ﺴﻴﻑ ﺍﻟﺩﻴﻥ ﻋﺒﺩ ﺍﻟﻔﺘﺎ ‪ :‬ﻤﺩﺨل ﺍﻟﻘﻴﻡ ‪ ،‬ﺇﻁﺎﺭ ﻤﺭﺍﺠﻌﺔ ﻟﺩﺭﺍﺴﺔ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺩﻭﻟﻴﺔ ﻓﻲ ﺍﻹﺴــﻼﻡ ‪،‬‬ ‫ﻁ‪ ،1‬ﻀﻤﻥ ﻤﻭﺴﻭﻋﺔ ﻤﺸﺭﻭﻉ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺩﻭﻟﻴﺔ ﻓﻲ ﺍﻹﺴﻼﻡ ‪ ،‬ﺝ‪ ،2‬ﺍﺸﺭﺍﻑ ﺩ‪ .‬ﻨﺎﺩﻴﺔ ﻤﺼـﻁﻔﻰ ‪،‬‬ ‫ﺍﻟﻤﻌﻬﺩ ﺍﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ ‪1999‬ﻡ ‪ ،‬ﺹ‪.415-413‬‬

‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻹﺠﺘﻤﺎﻋﻴﺔ‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ ‪1424 /‬ﻫـ‬

‫ﺘﺤﻔﻴﺯ ﻫﻤﻤﻬﻡ ﻟﻠﻘﺘﺎل ﻭﻟﺘﺠﻨﹼﺏ ﻜل ﻤﺎ ﻤﻥ ﺸﺄﻨﻪ ﺘﺜﺒﻴﻁ ﻋﺯﺍﺌﻤﻬﻡ ﻭﻫﻲ ﺇﺭﺸﺎﺩﺍﺕ ﺘﻬﺩﻑ‬

‫ﺇﻟﻰ ﺨﻠﻕ ﺭﻭ ﻤﺴﺘﻘﻠﺔ ﻟﺩﻯ ﺍﻟﻤﺠﺎﻫﺩﻴﻥ ﻻ ﺘﻘﺒل ﺍﻟﺴﻴﻁﺭﺓ ﻭﻤﻥ ﺸﺄﻨﻬﺎ ﺃﻥ ﺘﻌﻤل ﻋﻠﻰ‬

‫ﺤﻤﺎﻴﺔ ﺍﻟﺤﻕ ﻭﻻ ﺘﺴﻤﺢ ﺒﺄﻱ ﺤﺎل ﺃﻥ ﻴﻅﻬﺭ ﻓﻴﻬﻡ ﻀﻌﻑ ﻴﺅﺩﻱ ﺒﻬﻡ ﺇﻟﻰ ﻗﺒﻭل ﺴﻴﻁﺭﺓ‬ ‫ﺍﻟﻅﻠﻡ ﻭﺍﻟﻁﻐﻴﺎﻥ‪.‬‬ ‫ﺘ‬

‫‪‬‬

‫ﺍ‬

‫ﺘ‬

‫ﺍﺘ‬

‫ﺍﻟ‬

‫ﺍ‬

‫ﺘﺤ‬

‫ﺘ ﺍ‬

‫ﻠ ‪ " ‬ﺁل ﻋﻤﺭﺍﻥ ‪ ،‬ﺁﻴﺔ ‪."139‬‬ ‫ﺘ‬

‫‪ " ‬ﺍﻟﻨﺴﺎﺀ ‪ ،‬ﺁﻴﺔ ‪ ."104‬‬

‫ﻠ ‪ " ‬ﻤﺤﻤﺩ ﺁﻴﺔ ‪.(1)"35‬‬

‫ﺘ ﺍ‬

‫ﺍ ﻟ ﺍﻟ ﻠ‬

‫ﺍ ﺘ‬

‫ﻟﻘﺩ ﺩﻋﺎ ﺍﻟﻘﺭﺁﻥ ﺇﻟﻰ ﺇﻋﺩﺍﺩ ﺍﻟﻘﻭﺓ ﻤﻊ ﺃﺨﺫ ﺍﻟﺤﺫﺭ ﺍﻟﻤﺴﺘﻤﺭ ‪‬‬

‫ﺍ ﺘ ﺘ ﻤ‬

‫‪." 60‬‬

‫ﻤ ﺭ‬

‫ﺍ‬

‫ﺍﻟ ﻴ ﺘﺭ‬

‫ﻤ‬

‫ﺍ ﻟ‬

‫ﻜ ‪ " ‬ﺍﻷﻨﻔﺎل‪ ،‬ﺁﻴﺔ‬

‫ﺍ ﺤ ﺭﻜ ‪ "‬ﺍﻟﻨﺴﺎﺀ ‪،‬ﺁﻴﺔ ‪ ." 102 ،71‬ﻭﻨﻭﻋﻴﺔ ﺍﻟﻘﻭﺓ ﺍﻟﻤﺭﺍﺩ ﺇﻋﺩﺍﺩﻫﺎ ﺘﺘﺠﺩّﺩ‬

‫ﺒﺘﺠﺩﱡﺩ ﺍﻟﻌﺼﻭﺭ ﻓﻬﻲ ﺘﺸﻤل ﻜل ﺴﻼ ﺤﺴﺏ ﻅﺭﻭﻑ ﺍﻟﻌﺼﺭ ﻭﻫﺫﺍ ﻴﻌﻨﻲ ﺃﻥ ﻴﻤﺘﻠﻙ‬ ‫ﺍﻟﻤﺴﻠﻤﻭﻥ ﺍﻟﺼﻨﺎﻋﺎﺕ ﺍﻟﺤﺭﺒﻴﺔ ﻭﺃﻥ ﺘﻜﻭﻥ ﻫﻨﺎﻙ ﻤﻭﺍﻜﺒﺔ ﻟﻠﺘﻁﻭﺭ ﺍﻟﺘﻜﻨﻭﻟﻭﺠﻲ ﻷﻨﻪ ﻤﺎ ﻟﻡ‬

‫ﻥ ﺍﻟﺤﺫﺭ ﻫﻭ ﺇﻋﺩﺍﺩ ﺍﻟﻘﻭﺓ ﺍﻟﻤﻤﺎﺜﻠﺔ ﻟﻘﻭﺓ ﺍﻟﻌﺩﻭ ﺃﻭ‬ ‫ﺘﻜﻥ ﻫﻨﺎﻙ ﻤﻭﺍﻜﺒﺔ ﻓﻠﻴﺱ ﺜﻤﺔ ﺤﺫﺭ ﻷ ّ‬

‫ﺍﻷﺤﺴﻥ ﻤﻨﻬﺎ‪ .‬ﻭﺇﺸﻜﺎﻟﻴﺔ ﺘﻭﻅﻴﻑ ﺍﻟﺘﻜﻨﻭﻟﻭﺠﻴﺎ ﺘﺭﺘﺒﻁ ﺒﺈﺸﻜﺎﻟﻴﺔ ﺍﻟﺘﻌﻠﻴﻡ‪ .‬ﻭﻋﻠﻰ ﺍﻷﺨﺹ‬

‫ﺍﻟﻌﻠﻡ ﺍﻟﺘﺠﺭﻴﺒﻲ ﺍﻟﺫﻱ ﻴﻭﻅﻔﻪ ﺍﻹﻨﺴﺎﻥ ﻟﺘﺴﺨﻴﺭ ﺍﻟﻁﺒﻴﻌﺔ ﺍﻟﻤﺤﻴﻁﺔ ﺒﻪ ﻟﺘﻁﻭﻴﻊ ﻤﺎ ﻓﻴﻬﺎ ﻤﻥ‬

‫ﻤﻭﺍﺭﺩ ﻭﻁﺎﻗﺎﺕ‪ .‬ﻭﺃﻫ ّﻡ ﻫﺫﻩ ﺍﻟﻤﻭﺍﺭﺩ ﺍﻟﺘﻲ ﺭﻜﹼﺯ ﻋﻠﻴﻬﺎ ﺍﻟﻘﺭﺁﻥ ﻓﻲ ﺇﻋﺩﺍﺩ ﺍﻟﻘﻭﺓ ﻫﻲ ﺨﺎﻡ‬

‫ﺍﻟﺤﺩﻴﺩ ‪…‬‬

‫ﻟ ﻟ ﺍﻟﺤ ﻴ‬

‫ﺭ‬

‫ﻤ‬

‫ﺍﻟ ﺭ ‪ " ‬ﺴﺒﺄ ‪ ،‬ﺁﻴﺎﺕ ‪10‬‬

‫– ‪ ." 11‬ﻭﺭﺒﻁ ﺍﻟﻘﺭﺁﻥ ﺒﻴﻥ ﻫﺫﺍ ﺍﻟﺨﺎﻡ ﻭﺍﻟﻜﺘﺎﺏ ﻟﺘﺤﻘﻴﻕ ﺍﻟﻌﺩل ﻓﻲ ﺍﻷﺭﺽ ‪ ‬ﻟ‬ ‫ﺭ ﻠ ﺭ ﻠ‬

‫ﺍﻟﺤ ﻴ‬

‫)‪(1‬‬

‫ﻴ‬

‫ﻟﻴ‬

‫ﻴ‬

‫ﻤ‬

‫ﻟ ﻤ‬

‫ﻟﻠ‬

‫ﺍﻟﻜﺘ‬

‫ﻟﻴ ﻠ ﺍ‬

‫ﺍﻟﻤﻴ ﺍ ﻟﻴ‬ ‫ﻤ ﻴ‬

‫ﺭ‬

‫ﺍﻟ‬

‫ﺭ ﻠ‬

‫ﻴ ‪ " ‬ﺍﻟﺤﺩﻴﺩ ‪ ،‬ﺁﻴﺔ ‪ ." 25‬ﻭﻴﻀﻴﻑ ﺍﻟﻘﺭﺁﻥ ﺘﺴﺨﻴﺭ ﺍﻟﺭﻴﺎ‬

‫ﻟ‬

‫ﻟﻴ‬

‫ﺍ‬

‫ﻭﺨﺎﻡ ﺍﻟﻨﻔﻁ ‪‬‬

‫ﻭﻟﻤﺯﻴﺩ ﻤﻥ ﺍﻟﺘﻔﺎﺼﻴل ﺤﻭل ﻫﺫﻩ ﺍﻟﺘﻭﺠﻴﻬﺎﺕ ﺭﺍﺠﻊ ﺴﻭﺭﺓ ﺃل ﻋﻤﺭﺍﻥ ‪ ،‬ﺴﻭﺭﺓ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﺴﻭﺭﺓ‬ ‫ﺍﻟﺘﻭﺒﺔ ‪ ،‬ﺴﻭﺭﺓ ﻤﺤﻤﺩ ‪ ،‬ﻋﻠﻰ ﺴﺒﻴل ﺍﻟﻤﺜﺎل "‪.‬‬

‫ﻟ‬

‫ﺍﻟﺘﻤﻜﻴ ﺍﻟﺤ‬

‫ﺭ‬

‫ﻟ ﻠﻴﻤ‬

‫ﺍﻟﺭﻴ‬

‫ﺭ ﺍﻟ ﺭ‬

‫ﺍﻟﻤ‬

‫‪ -‬ﺭﺍ ﺔ‬

‫ﺭ ﺭ ﺍﺤ‬

‫ﺍﻟ‬

‫ﺭ‬

‫‪.‬‬

‫ﻠ ﻟ‬

‫ﺍ‬

‫ﻤﺤﻤ ﺍ ﻤﻴ ﺍﻟ ﻴ‬

‫ﻴ ﺍﻟ ﺭ ‪ " ‬ﺴﺒﺄ ‪ ،‬ﺁﻴﺔ‬

‫‪."12‬ﻭﻫﻲ ﻜﻠﻬﺎ ﻤﺴﺨﺭﺍﺕ ﻴﻤﻜﻥ ﺘﻁﻭﻴﻌﻬﺎ ﻟﺘﻜﻭﻥ ﺃﺩﻭﺍﺕ ﻟﺤﻔﻅ ﺘﻭﺍﺯﻥ ﺍﻟﻘﻭﻯ‪.‬‬

‫ﻼ ﺃﺴﺎﺴﻴ ﹰﺎ ﻟﺘﻭﻅﻴﻑ ﺇﻤﻜﺎﻨﺎﺕ ﺍﻟﻁﺒﻴﻌﺔ ﻹﻋﺩﺍﺩ ﺍﻟﻘﻭﺓ‬ ‫ﻥ ﺍﻟﻌﻠﻡ ﻴﻌﺩ ﻤﺩﺨ ﹰ‬ ‫ﻭﻋﻠﻰ ﻫﺫﺍ ﻓﺈ ّ‬

‫ﻥ‬ ‫ﻭﻓﻘﹰﺎ ﻟﻤﻘﺘﻀﻴﺎﺕ ﺍﻟﻌﺼﺭ ﻋﻠﻰ ﺃﻥ ﻴﻜﻭﻥ ﺇﻋﺩﺍﺩ ﺍﻟﻘﻭﺓ ﺇﻋﺩﺍﺩﹰﺍ ﺫﺍﺘﻴﹰﺎ ﺒﻘﺩﺭﺍﺕ ﺍﻷﻤﺔ ﺇﺫ ﺃ ّ‬

‫ﺍﺴﺘﻴﺭﺍﺩ ﻤﺼﺎﺩﺭ ﺍﻟﻘﻭﺓ ﻭﺘﻘﻨﻴﺘﻬﺎ ﻴﺠﻌل ﺍﻷﻤﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺘﺤﺕ ﺭﺤﻤﺔ ﺃﻋﺩﺍﺌﻬﺎ ﻤﻤﺎ ﻴﻘﻠﱢل‬

‫ﻤﻥ ﻫﻴﺒﺘﻬﺎ ﺒﻴﻥ ﺍﻷﻤﻡ ‪ .‬ﻭﺇﻋﺩﺍﺩ ﺍﻟﻘﻭﺓ ﺍﻟﺫﺍﺘﻴﺔ ﻜﺎﻑ ﻹﺩﺨﺎل ﺍﻟﺭﻫﺒﺔ ﻓﻲ ﻗﻠﻭﺏ‬

‫ﻥ ﺃﻱ ﺃﻤﺔ‬ ‫ﻯ ﺴﻴﺎﺴﻴ ﹰﺎ ﻭﻫﻭ ﺃ ّ‬ ‫ﺃﻋﺩﺍﺌﻬــﺎ " ﺘﺭﻫﺒﻭﻥ ﺒﻪ ﻋﺩﻭ ﺍﷲ…" ﻫﺫﻩ ﺍﻵﻴﺔ ﺘﺤﻤل ﻤﻐﺯ ً‬ ‫ﻟﻬﺎ ﻗﻭﺓ ﻋﺴﻜﺭﻴﺔ ﻤﺘﻴﻨﺔ ﻓﻔﺎﺌﺩﺘﻬﺎ ﻻ ﺘﻘﺘﺼﺭ ﻋﻠﻰ ﺇﺭﻫﺎﺏ ﺍﻟﻘﻭﺓ ﺍﻟﻤﻌﺎﺩﻴﺔ ﺒل ﺴﻴﺨﺸﻰ‬

‫ﺍﻟﻨﹼﺎﺱ ﻫﺫﻩ ﺍﻟﻘﻭﺓ ﺍﻟﻤﺴﻠﻤﺔ ﺒﺎﺴﺘﻤﺭﺍﺭ ﺤﺘﻰ ﺃﻨﹼﻬﻡ ﻟﻥ ﻴﻔﻜﱢﺭﻭﺍ ﺒل ﻻ ﻴﻤﻜﻥ ﺃﻥ ﻴﻔﻜﺭﻭﺍ ﺒﻌﺩ‬ ‫ﺫﻟﻙ ﻓﻲ ﻤﻌﺎﺩﺍﺘﻬﺎ ‪ .‬ﻭﻟﻥ ﺘﻔﻜﱢﺭ ﺍﻟﻘﻭﻯ ﺍﻟﻤﻌﺘﺩﻴﺔ ﺍﻟﻁﺎﻏﻴﺔ ﺃﺒﺩﹰﺍ ﻓﻲ ﺍﻟﻬﺠﻭﻡ ﻋﻠﻰ ﺍﻟﻘﻭﺓ‬

‫ﻥ ﺍﻷﻤﻭﺍل ﺍﻟﺘﻲ ﺘﻨﻔﻕ ﻟﻠﻤﺴﺘﻘﺒل‬ ‫ﻥ ﻫﻨﺎﻙ ﺤﻘﻴﻘﺔ ﻤﻥ ﺤﻘﺎﺌﻕ ﺍﻻﻗﺘﺼﺎﺩ ﻭﻫﻭ ﺃ ّ‬ ‫ﺍﻟﻤﺴﻠﻤﺔ ﺜﻡ ﺇ ّ‬

‫ﻻ ﺘﻀﻴﻊ ﺇﻟﻰ ﺍﻷﺒﺩ ﻭﻻ ﻴﺤﺭﻡ ﺍﻟﻤﺴﻠﻤﻭﻥ ﻤﻥ ﻓﻭﺍﺌﺩﻫﺎ ‪ ،‬ﺒل ﻫﻲ ﻓﻲ ﺍﻟﺤﻘﻴﻘﺔ ﺘﻌﻭﺩ ﺇﻟﻴﻬﻡ‬

‫ﻓﻲ ﺸﻜل ﺁﺨﺭ ﻭﻫﻭ ﺃﻨﹼﻪ ﻟﻥ ﻴﻘﻊ ﻋﻠﻴﻬﻡ ﻅﻠﻡ ﺃﻭ ﻴﻤﺴﻬﻡ ﺸﺭ ﻭﺴﻴﺴﻌﺩﻭﻥ ﺒﺎﻟﺤﻴﺎﺓ‬ ‫ﺍﻵﻤﻨـﺔ"‬

‫)‪(1‬‬

‫‪ .‬ﻭﻫﻭ ﻤﺎ ﻋﺒّﺭ ﻋﻨﻪ ﺍﻟﻘﺭﺁﻥ ﺒﻘﻭﻟﻪ ‪‬‬

‫ﻴ ﻴﻜ ﻟ ﺍﻟﺘ ﻠﻜﺔ‬

‫ﺤ‬

‫ﺍ‬

‫ﻴﺤ‬

‫ﺍ‬

‫ﻴ ﺍ‬

‫ﺘﻠ ﺍ‬

‫ﺍﻟﻤﺤ ﻴ ‪ " ‬ﺍﻟﺒﻘﺭﺓ ‪ ،‬ﺁﻴﺔ ‪ ." 195‬ﺃﻤﺎ‬

‫ﺃﺨﺫ ﺍﻟﺤﺫﺭ ﻓﺈﻥ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻴﺩﻋﻭ ﻻﺘﺨﺎﺫ ﺍﻟﺘﺭﺘﻴﺒﺎﺕ ﺍﻟﺘﻲ ﺘﻬﺩﻑ ﺇﻟﻰ ﺤﻤﺎﻴﺔ ﻤﺼﺎﻟﺢ‬

‫ﺍﻷﻤﺔ ﻭﺩﺭﺀ ﺍﻟﺨﻁﺭ ﻋﻨﻬﺎ ﻓﺘﺘﺼل ﻫﺫﻩ ﺍﻟﺘﺭﺘﻴﺒﺎﺕ ﺒﻤﻔﻬﻭﻡ ﺍﻟﺠﻬﺎﺩ ﺍﻟﻘﺘﺎﻟﻲ‪ .‬ﻭﻫﺫﻩ‬ ‫ﺍﻟﺘﺭﺘﻴﺒﺎﺕ ﻴﻤﻜﻥ ﺇﺠﻤﺎﻟﻬﺎ ﻓﻲ ﺍﻟﻤﺭﺍﺒﻁﺔ ﻭﺍﻟﺤﺭﺍﺴﺔ ﻭﺍﻟﻨﻔﺭﺓ ﻭﺍﻟﻨﺼﺭﺓ‪.‬‬ ‫ﺍﻟ‬

‫ﺍ ﺘ‬

‫ﻴﺔ‬

‫ﻥ ﺍﻟﺤﺩﻴﺙ ﻋﻥ ﺍﻟﻭﺴﺎﺌل ﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﻫﻭ ﺤﺩﻴﺙ ﻋﻥ ﺍﻻﻗﺘﺼﺎﺩ ﺍﻹﺴﻼﻤﻲ ﺍﻟﺫﻱ‬ ‫ﺇّ‬

‫ﻼ‬ ‫ﻴﺴﺘﻤﺩ ﺠﺫﻭﺭﻩ ﻤﻥ ﺍﻟﺸﺭﻴﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻭﻴﺴﺘﻘﻲ ﻤﻨﻬﺎ ﻨﻅﺭﺘﻪ ﺍﻟﻌﺎﻤﺔ ﺇﻟﻲ ﺍﻟﺤﻴﺎﺓ ﻓﻀ ﹰ‬ ‫)‪(1‬‬

‫ﺍﻟﻤﻭﺩﻭﺩﻱ ‪ :‬ﺸﺭﻴﻌﺔ ﺍﻹﺴﻼﻡ ﻓﻲ ﺍﻟﺠﻬﺎﺩ ‪ ،‬ﻤﺼﺩﺭ ﺴﺎﺒﻕ ‪ ،‬ﺹ‪. 57‬‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ ‪1424 /‬ﻫـ‬

‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻹﺠﺘﻤﺎﻋﻴﺔ‬

‫ﻋﻥ ﺃﻫﺩﺍﻓﻪ ﻭﺍﺴﺘﺭﺍﺘﻴﺠﻴﺘﻪ ﻭﻫﺫﻩ ﺍﻟﻨﻅﺭﺓ ﻫﻲ ﺍﻟﺘﻲ "ﺘﻁﺒﻊ ﺘﻔﻜﻴﺭ ﺍﻹﻨﺴﺎﻥ ﺤﻭل ﺃﻱ‬

‫ﻤﻭﻀﻭﻉ ﺘﻘﺭﻴﺒﹰﺎ "‬

‫)‪(1‬‬

‫‪.‬‬

‫ﻓﺎﻻﻗﺘﺼﺎﺩ ﺍﻹﺴﻼﻤﻲ ﻜﻐﻴﺭﻩ ﻤﻥ ﺍﻟﻤﺫﺍﻫﺏ ﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﺠﺯﺀ ﻤﻥ ﻤﻨﻅﻭﻤﺔ ﻤﻌﺭﻓﻴﺔ‬

‫ﻟﻬﺎ ﻏﺎﻴﺎﺘﻬﺎ ﺍﻟﺘﻲ ﺘﺴﻌﻰ ﺇﻟﻲ ﺘﺤﻘﻴﻘﻬﺎ ﻭﻫﺫﻩ ﺍﻟﻐﺎﻴﺎﺕ ﻫﻲ ﻨﻔﺴﻬﺎ ﻏﺎﻴﺎﺕ ﺍﻟﺸﺭﻴﻌﺔ‬

‫ﺍﻹﺴﻼﻤﻴﺔ ”ﻭﺍﻟﺸﺭﻴﻌﺔ ﻤﺒﻨﺎﻫﺎ ﻭﺃﺴﺎﺴﻬﺎ ﻋﻠﻰ ﺍﻟﺤﻜﹶﻡ ﻭﻤﺼﺎﻟﺢ ﺍﻟﻌﺒﺎﺩ ﻓﻲ ﺍﻟﻤﻌﺎﺵ‬ ‫ﻭﺍﻟﻤﻌﺎﺩ‪ .‬ﻭﻫﻲ ﻋﺩل ﻜﻠﻬﺎ ﻭﺭﺤﻤﺔ ﻜﻠﻬﺎ ﻭﻤﺼﺎﻟﺢ ﻜﻠﻬﺎ ﻭﺤﻜﻤﺔ ﻜﻠﻬﺎ ﻓﻜل ﻤﺴﺄﻟﺔ ﺨﺭﺠﺕ‬ ‫ﻋﻥ ﺍﻟﻌﺩل ﺇﻟﻲ ﺍﻟﺠﻭﺭ ﻭﻋﻥ ﺍﻟﺭﺤﻤﺔ ﺇﻟﻲ ﻀﺩﻫﺎ ﻭﻋﻥ ﺍﻟﻤﺼﻠﺤﺔ ﺇﻟﻲ ﺍﻟﻤﻔﺴﺩﺓ ﻭﻋﻥ‬

‫ﻥ ﺍﻻﻗﺘﺼﺎﺩ ﺍﻹﺴﻼﻤﻲ ﺠﺯﺀ ﻤﻥ‬ ‫ﺍﻟﺤﻜﻤﺔ ﺇﻟﻲ ﺍﻟﻌﺒﺙ ﻓﻠﻴﺴﺕ ﻤﻥ ﺍﻟﺸﺭﻴﻌﺔ")‪ .(2‬ﻭﺤﻴﺙ ﺃ ّ‬

‫ﻤﻨﻅﻭﻤﺔ ﻤﻌﺭﻓﻴﺔ ﻤﻥ ﺤﻴﺙ ﺍﺭﺘﺒﺎﻁﻪ ﺒﺎﻟﻌﻘﻴﺩﺓ ﻭﻤﻥ ﺤﻴﺙ ﺍﺭﺘﺒﺎﻁﻪ ﺒﻤﻔﺎﻫﻴﻡ ﺍﻹﺴﻼﻡ ﻭﺒﻤﺎ‬

‫ﻴﺒﺜﻪ ﺍﻹﺴﻼﻡ ﻓﻲ ﺍﻟﺒﻴﺌﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻤﻥ ﻋﻭﺍﻁﻑ ﻭﺃﺤﺎﺴﻴﺱ ﻗﺎﺌﻤﺔ ﻋﻠﻰ ﺃﺴﺎﺱ ﻤﻔﺎﻫﻴﻤﻪ‬ ‫ﻥ ﺍﻹﻁﺎﺭ ﺍﻟﻌﺎﻡ ﻟﻼﻗﺘﺼﺎﺩ ﺍﻹﺴﻼﻤﻲ ﻴﻌﺘﺒﺭ ﺇﻁﺎﺭﹰﺍ ﺩﻴﻨﻴﹰﺎ ‪ -‬ﻭﻫﺫﺍ ﻤﺎ ﻴﻤﻴﱢﺯﻩ‬ ‫ﺍﻟﺨﺎﺼﺔ ﻓﺈ ّ‬ ‫ﻥ ﺍﻟﺩﻴﻥ ”ﻫﻭ ﺍﻹﻁﺎﺭ ﺍﻟﺸﺎﻤل ﻟﻜل ﺃﻨﻅﻤﺔ ﺍﻟﺤﻴﺎﺓ‬ ‫ﻋﻥ ﺒﻘﻴﺔ ﺍﻟﻤﺫﺍﻫﺏ ﺍﻻﻗﺘﺼﺎﺩﻴﺔ ‪ -‬ﺇﺫ ﺃ ّ‬

‫ﻓﻲ ﺍﻹﺴﻼﻡ‪ .‬ﻓﻜل ﺸﻌﺒﺔ ﻤﻥ ﺸﻌﺏ ﺍﻟﺤﻴﺎﺓ ﺤﻴﻥ ﻴﻌﺎﻟﺠﻬﺎ ﺍﻹﺴﻼﻡ ﻴﻤﺯﺝ ﺒﻴﻨﻬﺎ ﻭﺒﻴﻥ ﺍﻟﺩﱢﻴﻥ‬

‫ﻭﻴﺼﻭﻏﻬﺎ ﻓﻲ ﺇﻁﺎﺭ ﻤﻥ ﺍﻟﺼﻠﺔ ﺍﻟﺩﻴﻨﻴﺔ ﻟﻺﻨﺴﺎﻥ ﺒﺨﺎﻟﻘﻪ ﻭﺁﺨﺭﺘﻪ‪ .‬ﻭﻫﺫﺍ ﺍﻹﻁﺎﺭ ﻫﻭ‬

‫ﺍﻟﺫﻱ ﻴﺠﻌل ﺍﻟﻨﻅﺎﻡ ﺍﻹﺴﻼﻤﻲ ﻗﺎﺩﺭﹰﺍ ﻋﻠﻰ ﺍﻟﻨﺠﺎ ﻭﻀﻤﺎﻥ ﺘﺤﻘﻴﻕ ﺍﻟﻤﺼﺎﻟﺢ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ‬

‫ﻥ ﻫﺫﻩ ﺍﻟﻤﺼﺎﻟﺢ ﻻ ﻴﻀﻤﻥ ﺘﺤﻘﻴﻘﻬﺎ ﺇﻻ ﻋﻥ ﻁﺭﻴﻕ ﺍﻟﺩﱢﻴﻥ"‬ ‫ﺍﻟﻌﺎﻤﺔ ﻟﻺﻨﺴﺎﻥ ﻷ ّ‬

‫)‪(1‬‬

‫‪.‬‬

‫)‪Lovejoy: Arther : The Great Chain of Being, Harper and Brothers, New (1‬‬ ‫‪York 1960, P.7‬‬ ‫ ﻤﺤﻤﺩ ﻋﻤﺭ ﺸﺎﺒﺭﺍ ‪ :‬ﺍﻹﺴﻼﻡ ﻭﺍﻟﺘﺤﺩﻱ ﺍﻻﻗﺘﺼﺎﺩﻱ ‪ ،‬ﺹ ‪.317-308‬‬‫)‪ (2‬ﺍﺒﻥ ﺍﻟﻘﻴﻡ ﺍﻟﺠﻭﺯﻴﺔ ‪ :‬ﺍﻋﻼﻡ ﺍﻟﻤﻭﻗﻌﻴﻥ ‪ ،‬ﺠـ‪ ، 3‬ﻤﺼﺩﺭ ﺴﺎﺒﻕ ‪ ،‬ﺹ‪.14‬‬ ‫)‪ (1‬ﻤﺤﻤﺩ ﺒﺎﻗﺭ ﺍﻟﺼﺩﺭ ‪ :‬ﺍﻗﺘﺼﺎﺩﻨﺎ ‪ ،‬ﺹ ‪ .317-308‬ﻭﺃﻨﻅﺭ ﻟﻤﻌﺭﻓﺔ ﺍﺭﺘﺒﺎﻁ ﺍﻻﻗﺘﺼﺎﺩ ﺒﺎﻟﻤﺠﺘﻤﻊ ‪،‬‬ ‫ﺍﻟﺒﺤﻭﺙ ﺍﻟﻤﻘﺩﻤﺔ ﻟﻤﺅﺘﻤﺭ ﺍﻟﻔﻘﻪ ﺍﻹﺴﻼﻤﻲ ﺍﻟﺫﻱ ﻋﻘﺩﺘﻪ ﺠﺎﻤﻌﺔ ﺍﻹﻤﺎﻡ ﻤﺤﻤﺩ ﺒﻥ ﺴﻌﻭﺩ ﺒﺎﻟﺭﻴﺎﺽ ﻋـﻥ‬ ‫ﺃﺜﺭ ﺘﻁﺒﻴﻕ ﺍﻟﻨﻅﺎﻡ ﺍﻻﻗﺘﺼﺎﺩﻱ ﻓﻲ ﺍﻟﻤﺠﺘﻤﻊ ‪1396 ،‬ﻫـ ‪ ،‬ﺒﺤﺙ ﺩ‪ .‬ﻤﺤﻤﺩ ﻓﺎﺭﻭﻕ ﺍﻟﻨﺒﻬﺎﻥ ‪ ،‬ﺃﺸﺭﻓﺕ‬ ‫ﻋﻠﻰ ﻁﺒﻌﻪ ﻭﻨﺸﺭﻩ ﺇﺩﺍﺭﺓ ﺍﻟﺜﻘﺎﻓﺔ ﻭﺍﻟﻨﺸﺭ ﺒﺎﻟﺠﺎﻤﻌﺔ ‪1404‬ﻫـ ‪1984/‬ﻡ ‪ ،‬ﺹ ‪.288-265‬‬

‫ﺍﻟﺘﻤﻜﻴ ﺍﻟﺤ‬

‫ﺭ‬

‫ﺍﻟﻤ‬

‫ﺭ ﺍﻟ ﺭ‬

‫ﺍﻟ‬

‫‪ -‬ﺭﺍ ﺔ‬

‫‪.‬‬

‫ﺍ‬

‫ﻤﺤﻤ ﺍ ﻤﻴ ﺍﻟ ﻴ‬

‫ﻥ ﺃﻫﺩﺍﻑ ﺍﻹﺴﻼﻡ "ﻤﻘﺎﺼﺩ ﺍﻟﺸﺭﻴﻌﺔ" ﺨﻼﻓﹰﺎ ﻷﻫﺩﺍﻑ ﺍﻷﻨﻅﻤﺔ ﺍﻟﺘﻲ ﻴﻐﻠﺏ ﻋﻠﻴﻬﺎ‬ ‫ﺇّ‬

‫ﺍﻟﻁﺎﺒﻊ ﺍﻟﻌﻠﻤﺎﻨﻲ ﻓﻲ ﺍﻟﻌﺎﻟﻡ ﺍﻟﻴﻭﻡ ﻟﻴﺴﺕ ﺃﻫﺩﺍﻓﹰﺎ ﻤﺎﺩﻴﺔ ﻓﻲ ﺃﺴﺎﺴﻬﺎ ﺒل ﺘﻘﻭﻡ ﻋﻠﻲ ﻤﻔﺎﻫﻴﻡ‬

‫ﻼ‬ ‫ﺍﻹﺴﻼﻡ ﺍﻟﻤﺘﻌﻠﻘﺔ ﺒﺨﻴﺭ ﺍﻟﺒﺸﺭ ﻭﻓﻼﺤﻬﻡ ﻭﺍﻟﺤﻴﺎﺓ ﺍﻟﻁﻴﺒﺔ‪ .‬ﺘﻠﻙ ﺍﻟﻤﻔﺎﻫﻴﻡ ﺍﻟﺘﻲ ﺘﻌﻭل ﺘﻌﻭﻴ ﹰ‬ ‫ﺒﺎﻟﻐﹰﺎ ﻋﻠﻲ ﺍﻷﺨﻭﺓ ﻭﺍﻟﻌﺩﺍﻟﺔ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ‪ -‬ﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﻭﺘﻘﺘﻀﻲ ﺇﺸﺒﺎﻋﹰﺎ ﻤﺘﻭﺍﺯﻨﹰﺎ ﻟﻜل‬

‫ﻥ ﺠﻤﻴﻊ‬ ‫ﻤﻥ ﺍﻟﺤﺎﺠﺎﺕ ﺍﻟﻤﺎﺩﻴﺔ ﻭﺍﻟﺭﻭﺤﻴﺔ ﻟﺠﻤﻴﻊ ﺍﻟﺒﺸﺭ‪ .‬ﻭﻫﺫﺍ ﻴﻨﺠﻡ ﻋﻥ ﺍﻹﻴﻤﺎﻥ ﺒﺄ ّ‬

‫ﺍﻟﺒﺸﺭ ﻤﺘﺴﺎﻭﻭﻥ ﻤﻥ ﺤﻴﺙ ﺃﻨﹼﻬﻡ ﻋﻴﺎل ﺍﷲ ﻭﺍﻟﺨﻠﻔﺎﺀ ﻋﻠﻰ ﺍﻷﺭﺽ ﻭﻻ ﻴﻤﻜﻨﻬﻡ ﺃﻥ ﻴﻨﻌﻤﻭﺍ‬ ‫ﺒﺎﻟﺴﱢﻌﺎﺩﺓ ﺍﻟﺩﺍﺨﻠﻴﺔ ﻭﺍﻟﻁﻤﺄﻨﻴﻨﺔ ﺤﺘﻰ ﻴﺘﺤﻘﻕ ﺍﻟﺨﻴﺭ ﺍﻟﺤﻘﻴﻘﻲ ﻟﻠﺠﻤﻴﻊ ﻤﻥ ﺨﻼل ﺇﺸﺒﺎﻉ‬

‫ﺍﻟﺤﺎﺠﺎﺕ ﺍﻟﺭﱡﻭﺤﻴﺔ ﻭﺍﻟﻤﺎﺩﻴﺔ ﻋﻠﻲ ﺤﺩ ﺴﻭﺍﺀ‬

‫)‪(2‬‬

‫‪.‬‬

‫ﻥ ﺍﻟﺩﻴﻥ‬ ‫ﻥ ﻜﻠﻴﺎﺕ ﺍﻟﺸﺭﻴﻌﺔ ﺃﻭ ﻤﻘﺎﺼﺩﻫﺎ ﺘﺠﻌل ﺍﻟﺩﻴﻥ ﻓﻲ ﻁﻠﻴﻌﺔ ﺍﻟﻤﻘﺎﺼﺩ ﻷ ّ‬ ‫ﺇّ‬

‫ﻴﻌﺘﺒﺭ ﺃﻫﻡ ﻋﻨﺼﺭ ﻟﺴﻌﺎﺩﺓ ﺍﻟﺒﺸﺭ ﻭﺨﻴﺭﻫﻡ ﺒﻤﺎ ﻴﻀﻌﻪ ﻤﻥ ﺃﺴﺱ ﻭﻤﻌﺎﻴﻴﺭ ﻟﺘﻨﻅﻴﻡ‬

‫ﺍﻟﻌﻼﻗﺎﺕ ﻓﻴﻤﺎ ﺒﻴﻥ ﺍﻟﺒﺸﺭ ﻭﻓﻴﻤﺎ ﺒﻴﻥ ﺍﻟﺒﺸﺭ ﻭﺍﻟﺨﺎﻟﻕ ﻭﻓﻴﻤﺎ ﺒﻴﻥ ﺍﻟﺒﺸﺭ ﻭﺍﻟﻜﻭﻥ‪ " .‬ﻭﻴﺄﺘﻲ‬

‫ﺍﻟﻤﺎل ﻓﻲ ﺁﺨﺭ ﻗﺎﺌﻤﺔ ﺍﻟﻤﻘﺎﺼﺩ ﻷﻨﻪ ﻟﻴﺱ ﻏﺎﻴﺔ ﻓﻲ ﺤﺩ ﺫﺍﺘﻪ ﻭﺇﻨﻤﺎ ﻭﺴﻴﻠﺔ ﻭﺇﻥ ﻜﺎﻥ‬ ‫ﻭﺴﻴﻠﺔ ﻫﺎﻤﺔ ﻟﺘﺤﻘﻴﻕ ﺴﻌﺎﺩﺓ ﺍﻟﺒﺸﺭ‪ .‬ﻭﻻ ﻴﻤﻜﻥ ﻟﻠﻤﺎل ﺃﻥ ﻴﺴﺎﻋﺩ ﻓﻲ ﺘﺤﻘﻴﻕ ﻫﺫﺍ ﺍﻟﻬﺩﻑ‬

‫ﺇﻻ ﺇﺫﺍ ﺘﻡ ﺘﺨﺼﻴﺼﻪ ﺒﻜﻔﺎﺀﺓ ﻭﺘﻭﺯﻴﻌﻪ ﻋﻠﻰ ﻨﺤﻭ ﻋﺎﺩل ﻭﻫﺫﺍ ﻴﻘﺘﻀﻲ ﺍﺴﺘﻴﻔﺎﺀ ﺒﻌﺽ‬ ‫ﻥ ﺃﻱ ﺘﺨﺼﻴﺹ‬ ‫ﺍﻟﻤﻌﺎﻴﻴﺭ ﺍﻷﺨﻼﻗﻴﺔ ﻓﻲ ﺍﻟﺴﻌﻲ ﻭﺭﺍﺀ ﺍﻟﻤﺎل ﺃﻭ ﺇﺩﺍﺭﺓ ﺍﻷﺴﻭﺍﻕ ‪ ...‬ﻭﺇ ّ‬

‫ﻟﻠﻤﻭﺍﺭﺩ ﻻ ﻴﻌﻴﻥ ﻋﻠﻰ ﺍﻟﻔﻼ‬

‫ﻭﺍﻟﺤﻴﺎﺓ ﺍﻟﻁﻴﺒﺔ ﻻ ﻴﻨﻁﻭﻱ ﻋﻠﻰ ﺍﻟﺤﻜﻤﺔ ﻭﻻ ﻴﻤﻜﻥ‬

‫ﻥ ﺍﻻﻟﺘﺯﺍﻡ ﺍﻷﺨﻼﻗﻲ ﺒﺎﻟﺴﻌﻲ ﻟﺘﺤﻘﻴﻕ ﺴﻌﺎﺩﺓ‬ ‫ﺍﻋﺘﺒﺎﺭﻩ ﻤﺘﺤﻠﻴﹰﺎ ﺒﺎﻟﻜﻔﺎﺀﺓ ﻭﺍﻟﻌﺩﺍﻟﺔ ‪ ...‬ﺇ ّ‬

‫ﺍﻹﻨﺴﺎﻥ ﻤﻥ ﺨﻼل ﺍﻟﻤﻘﺎﺼﺩ ﺍﻟﺜﻼﺜﺔ ﺍﻟﻤﺘﻭﺴﻁﺔ ﺒﻴﻥ ﺍﻟﻬﺩﻑ ﺍﻷﻭل ﻭﺍﻟﺨﺎﻤﺱ ‪ -‬ﺍﻟﻨﻔﺱ‬

‫)‪ (2‬ﺃﻨﻅﺭ ‪ :‬ﺸﺎﺒﺭﺍ ‪ :‬ﺍﻹﺴﻼﻡ ﻭﺍﻟﺘﺤﺩﻱ ﺍﻻﻗﺘﺼﺎﺩﻱ ‪ ،‬ﺹ ‪.35‬‬ ‫ ﺸﺎﺒﺭﺍ ‪ :‬ﻨﺤﻭ ﻨﻅﺎﻡ ﻨﻘﺩﻱ ﻋﺎﺩل ‪ ،‬ﺩﺭﺍﺴﺔ ﻟﻠﻨﻘﻭﺩ ﻭﺍﻟﻤﺼﺎﺭﻑ ﻭﺍﻟﺴﻴﺎﺴﺔ ﺍﻟﻨﻘﺩﻴﺔ ﻓﻲ ﻀﺅ ﺍﻹﺴﻼﻡ‬‫‪ ،‬ﻁ‪ ، 2‬ﺘﺭﺠﻤﺔ ﺴﻴﺩ ﻤﺤﻤﺩ ﺴﻜﺭ ‪ ،‬ﻤﺭﺍﺠﻌﺔ ﺩ‪ .‬ﺭﻓﻴﻕ ﺍﻟﻤﺼﺭﻱ ‪ -‬ﺴﻠﺴﻠﺔ ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ )‪(3‬‬ ‫ﺍﻟﻤﻌﻬﺩ ﺍﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ‪ ،‬ﺃﻤﺭﻴﻜﺎ ‪1990‬ﻡ ‪ ،‬ﺹ ‪.69-67‬‬ ‫ ﻤﺤﻤﺩ ﺸﻭﻗﻲ ﺍﻟﻔﻨﺠﺭﻱ ‪ :‬ﺍﻹﺴﻼﻡ ﻭﺍﻟﻤﺸﻜﻠﺔ ﺍﻻﻗﺘﺼﺎﺩﻴﺔ ‪ ،‬ﻁ‪ ، 3‬ﺩﺍﺭ ﺍﻟﻭﻁﻥ ﻟﻠﻁﺒﺎﻋﺔ ﻭﺍﻟﻨﺸـﺭ‪،‬‬‫ﺍﻟﺭﻴﺎﺽ ‪ /‬ﺍﻟﺴﻌﻭﺩﻴﺔ ‪1987‬ﻡ ‪ ،‬ﺹ ‪.49‬‬

‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻹﺠﺘﻤﺎﻋﻴﺔ‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ ‪1424 /‬ﻫـ‬

‫ﻭﺍﻟﻌﻘل ﻭﺍﻟﻨﺴل ‪ -‬ﻴﻭﺠﻪ ﺘﺨﺼﻴﺹ ﻭﺘﻭﺯﻴﻊ ﺍﻟﻤﻭﺍﺭﺩ ﺘﻭﺠﻴﻬ ﹰﺎ ﺤﺎﺯﻤﹰﺎ ﺇﺫ ﺃﻥ ﺍﻟﻨﻔﺱ‬

‫ﻭﺍﻟﻤﺎل ﻭﺍﻟﻨﺴل ﻴﺠﺏ ﺤﻤﺎﻴﺘﻬﺎ ﻭﺇﺜﺭﺍﺅﻫﺎ ﻟﻠﺒﺸﺭ ﻜﻠﻬﻡ")‪.(1‬‬

‫ﻥ ﺩﻭﺭﺍﻥ ﺍﻻﻗﺘﺼﺎﺩ ﺍﻹﺴﻼﻤﻲ ﻓﻲ ﻓﻠﻙ ﺍﻟﻌﻘﻴﺩﺓ ﻭﺍﺭﺘﺒﺎﻁﻪ ﺒﺘﺤﻘﻴﻕ ﻤﻘﺎﺼﺩ‬ ‫ﺇّ‬

‫ﺍﻟﺸﺭﻴﻌﺔ ﻴﺠﻌﻠﻪ ﻤﺘﻤﻴّﺯﹰﺍ ﺒﺼﻔﺘﻴﻥ ﺃﺴﺎﺴﻴﺘﻴﻥ ﻫﻤﺎ ﺍﻟﻭﺍﻗﻌﻴﺔ ﻭﺍﻷﺨﻼﻗﻴﺔ "ﻓﻬﻭ ﺍﻗﺘﺼﺎﺩ‬ ‫ﻭﺍﻗﻌﻲ ﻓﻲ ﻏﺎﻴﺘﻪ ﻷﻨﹼﻪ ﻴﺴﺘﻬﺩﻑ ﻓﻲ ﺃﻨﻅﻤﺘﻪ ﻭﻗﻭﺍﻨﻴﻨﻪ ﺍﻟﻐﺎﻴﺎﺕ ﺍﻟﺘﻲ ﺘﻨﺴﺠﻡ ﻤﻊ ﻭﺍﻗﻊ‬

‫ﺍﻹﻨﺴﺎﻨﻴﺔ ﺒﻁﺒﻴﻌﺘﻬﺎ ﻭﻨﻭﺍﺯﻋﻬﺎ ﻭﺨﺼﺎﺌﺼﻬﺎ ﺍﻟﻌﺎﻤﺔ ﻭﻴﺤﺎﻭل ﺩﻭﻤﹰﺎ ﺃﻥ ﻻ ﻴﺭﻫﻕ ﺍﻹﻨﺴﺎﻨﻴﺔ‬

‫ﻓﻲ ﺨﻁﺎﺒﻪ ﺍﻟﺘﺸﺭﻴﻌﻲ ﻭﻻ ﻴﺤﻠﱢﻕ ﺒﻬﺎ ﻓﻲ ﺃﺠﻭﺍﺀ ﺨﻴﺎﻟﻴﺔ ﻋﺎﻟﻴﺔ ﻓﻭﻕ ﻁﺎﻗﺎﺘﻬﺎ ﻭﺇﻤﻜﺎﻨﺎﺘﻬﺎ ‪،‬‬ ‫ﻭﺇﻨﻤﺎ ﻴﻘﻴﻡ ﻤﺨﻁﻁﻪ ﺍﻻﻗﺘﺼﺎﺩﻱ ﺩﺍﺌﻤﹰﺎ ﻋﻠﻰ ﺃﺴﺎﺱ ﺍﻟﻨﻅﺭﺓ ﺍﻟﻭﺍﻗﻌﻴﺔ ﻟﻺﻨﺴﺎﻥ ‪ ،‬ﻭﻴﺘﻭﺨﻰ‬

‫ﺍﻟﻐﺎﻴﺎﺕ ﺍﻟﻭﺍﻗﻌﻴﺔ ﺍﻟﺘﻲ ﺘﺘﻔﻕ ﻤﻊ ﺘﻠﻙ ﺍﻟﻨﻅﺭﺓ ‪ ...‬ﺃﻤﺎ ﺍﻟﺼﻔﺔ ﺍﻟﺜﺎﻨﻴﺔ ﻭﻫﻲ ﺍﻷﺨﻼﻗﻴﺔ‬

‫ﻓﺘﻌﻨﻲ ﺃﻥ ﺍﻹﺴﻼﻡ ﻻ ﻴﺴﺘﻤﺩ ﻏﺎﻴﺎﺘﻪ ﺍﻟﺘﻲ ﻴﺴﻌﻰ ﺇﻟﻰ ﺘﺤﻘﻴﻘﻬﺎ ﻓﻲ ﺤﻴﺎﺓ ﺍﻟﻤﺠﺘﻤﻊ‬ ‫ﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﻤﻥ ﻅﺭﻭﻑ ﻤﺎﺩﻴﺔ ﻭﺸﺭﻭﻁ ﻁﺒﻴﻌﻴﺔ ﻤﺴﺘﻘﻠﺔ ﻋﻥ ﺍﻹﻨﺴﺎﻥ ﻨﻔﺴﻪ‪ ...‬ﻭﺇﻨﻤﺎ‬

‫ﻴﻨﻅﺭ ﺇﻟﻰ ﺘﻠﻙ ﺍﻟﻐﺎﻴﺎﺕ ﺒﻭﺼﻔﻬﺎ ﻤﻌﺒﱢﺭﺓ ﻋﻥ ﻗﻴﻡ ﻋﻤﻠﻴﺔ ﻀﺭﻭﺭﻴﺔ ﺍﻟﺘﺤﻘﻴﻕ ﻤﻥ ﻨﺎﺤﻴﺔ‬

‫ﺨﻠﻘﻴﺔ ﻭﺘﻨﺒﻊ ﻋﻥ ﺩﺍﻓﻊ ﻨﻔﺴﻲ ﻨﻴﱢﺭ ﻴﺩﻓﻊ ﺍﻹﻨﺴﺎﻥ ﻓﻲ ﺘﺤﻘﻴﻕ ﻏﺎﻴﺎﺕ ﺍﻻﻗﺘﺼﺎﺩ ﺍﻹﺴﻼﻤﻲ‬ ‫ﺒﺸﻜل ﻭﺍﻉ ﻤﻘﺼﻭﺩ ﻁﺎﻟﺒﹰﺎ ﺒﺫﻟﻙ ﺭﻀﺎ ﺍﷲ ﻭﺍﻟﻘﺭﺏ ﻤﻨﻪ‬

‫)‪(1‬‬

‫‪.‬‬

‫ﻟﻘﺩ ﺃﻭﻟﻰ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﺍﻟﻤﺴﺄﻟﺔ ﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﻋﻨﺎﻴﺘﻪ ﻤﻨﺫ ﺍﻟﻤﺭﺤﻠﺔ ﺍﻟﻤﻜﻴﺔ ‪ -‬ﻭﻫﻲ‬

‫ﻤﺭﺤﻠﺔ ﻜﺎﻥ ﺍﻟﺨﻁﺎﺏ ﺍﻹﻟﻬﻲ ﻤﺘﻭﺠﻬﹰﺎ ﻓﻴﻬﺎ ﻷﻏﻠﺒﻴﺔ ﻤﺸﺭﻜﺔ ﻭﺃﻗﻠﻴﺔ ﻤﺴﻠﻤﺔ ﻤﺴﺘﻀﻌﻔﺔ ‪-‬‬

‫ﺤﻴﺙ ﺴﻠﹼﻁ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻀﻭﺀ ﻋﻠﻰ ﺍﻟﻌﺩﺍﻟﺔ ﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﺘﻭﺯﻴﻊ ﺍﻟﻌﺎﺩل ﻟﻠﺩﺨل‬ ‫ﻭﺍﻟﺜﺭﻭﺓ ﺒﻬﺩﻑ ﺘﺤﻘﻴﻕ ﺭﻓﺎﻫﺔ ﺍﻗﺘﺼﺎﺩﻴﺔ ﻋﺎﻤﺔ ﻟﺠﻤﻴﻊ ﺍﻟﺒﺸﺭ ﺒﺎﻋﺘﺒﺎﺭﻫﻡ ﺨﻠﻔﺎﺀ ﻓﻲ‬

‫)‪ (1‬ﺸﺎﺒﺭﺍ ‪ :‬ﺍﻹﺴﻼﻡ ﻭﺍﻟﺘﺤﺩﻱ ﺍﻻﻗﺘﺼﺎﺩﻱ ‪ ،‬ﺹ ‪ . 37-35‬ﻭﻟﻠﺘﻭﺴﻊ ﻓﻲ ﻋﻼﻗﺔ ﺍﻻﻗﺘﺼﺎﺩ ﺒﺘﺤﻘﻴـﻕ‬ ‫ﻤﻘﺎﺼﺩ ﺍﻟﺸﺭﻴﻌﺔ ﺭﺍﺠﻊ ‪:‬‬ ‫ ﻤﺤﻤﺩ ﻋﺒﺩ ﺍﻟﻤﻨﻌﻡ ﻋﻔﺭ ‪ :‬ﺍﻟﻤﺘﻁﻠﺒﺎﺕ ﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﻟﺘﺤﻘﻴﻕ ﻤﻘﺎﺼﺩ ﺍﻟﺸﺭﻴﻌﺔ ﻓﻲ ﺍﻻﻗﺘﺼﺎﺩ ﺍﻹﺴﻼﻤﻲ‪،‬‬‫ﺠﺎﻤﻌﺔ ﺃﻡ ﺍﻟﻘﺭﻯ ‪ ،‬ﻤﺭﻜﺯ ﺒﺤﻭﺙ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻹﺴﻼﻤﻴﺔ ‪ ،‬ﺴﻠﺴﻠﺔ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻹﺴﻼﻤﻴﺔ )‪، (10‬‬ ‫ﻤﺅﺴﺴﺔ ﻤﻜﺔ ﻟﻠﻁﺒﺎﻋﺔ ‪ ،‬ﻤﻜﺔ ‪1991‬ﻡ‪.‬‬ ‫)‪ (1‬ﻤﺤﻤﺩ ﺒﺎﻗﺭ ﺍﻟﺼﺩﺭ ‪ :‬ﺍﻗﺘﺼﺎﺩﻨﺎ ‪ ،‬ﻤﺼﺩﺭ ﺴﺎﺒﻕ ‪ ،‬ﺹ ‪.306-305‬‬

‫ﺍﻟﺘﻤﻜﻴ ﺍﻟﺤ‬

‫ﺭ‬

‫ﺭ ﺍﻟ ﺭ‬

‫ﺍﻟﻤ‬

‫‪ -‬ﺭﺍ ﺔ‬

‫ﺍﻟ‬

‫‪.‬‬

‫ﺍ‬

‫ﻤﺤﻤ ﺍ ﻤﻴ ﺍﻟ ﻴ‬

‫ﺍﻷﺭﺽ )‪ .(2‬ﻭﻴﺘﺭﺘﺏ ﻋﻠﻰ ﺫﻟﻙ ﺃﻥ ﻴﺤﻴﺎ ﻫﺅﻻﺀ ﺍﻟﺒﺸﺭ ﺤﻴﺎﺓ ﺘﻠﻴﻕ ﺒﻤﺒﺩﺃ ﺘﻜﺭﻴﻡ ﺍﻹﻨﺴﺎﻥ‬

‫ﻭﻤﻥ ﺤﻴﺙ ﻜﻭﻨﻪ ﺇﻨﺴﺎﻨﹰﺎ ﺒﻘﻁﻊ ﺍﻟﻨﻅﺭ ﻋﻥ ﺍﻋﺘﻘﺎﺩﻩ‪ .‬ﻭﻤﻌﻨﻰ ﺫﻟﻙ ﺃﻥ ﺍﻟﺨﻁﺎﺏ ﺍﻟﻘﺭﺁﻨﻲ‬ ‫ﻥ ﺍﻹﻴﻤﺎﻥ ﺒﺎﻻﺨﻭﺓ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻟﻴﺱ‬ ‫ﻴﻘﻭﻡ ﻋﻠﻰ ﺍﻟﺘﺯﺍﻡ ﺜﺎﺒﺕ ﺘﺠﺎﻩ ﺍﻷﺨﻭﺓ ﺍﻹﻨﺴﺎﻨﻴﺔ‪ .‬ﻋﻠﻲ ﺃ ّ‬

‫ﻟﻪ ﻤﻐﺯﻯ ﺇﻥ ﻟﻡ ﻴﻨﺒﻊ ﻤﻥ ﺍﻹﻴﻤﺎﻥ ﺒﺎﷲ ﺍﻟﺨﺎﻟﻕ ﻟﻜل ﺍﻟﺒﺸﺭ‬ ‫ﻭﺍﻟﻤﺴﺅﻭﻟﻴﻥ ﻋﻥ ﻜل ﺃﻋﻤﺎﻟﻬﻡ ﻤﺴﺅﻭﻟﻴﺔ ﻜﺎﻤﻠﺔ‪.‬‬

‫ﻭﺍﻟﻤﺘﺴﺎﻭﻴﻥ ﺃﻤﺎﻤﻪ‬

‫ﻥ ﺩﺭﺍﺴﺔ ﺍﻟﻤﺴﺄﻟﺔ ﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﻫﻲ ﺩﺭﺍﺴﺔ ﻟﻠﻤﺸﻜﻠﺔ ﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﺍﻟﺘﻲ ﺘﻌﺘــﺒﺭ‬ ‫ﺇّ‬

‫ﻼ ﻓﻲ ﻀﺭﻭﺭﺓ ﻜﻔﺎﻴﺔ ﺍﻹﻨﺘﺎﺝ ﻭﺘﻜﺎﻓﺅ ﺍﻟﺘﺒﺎﺩل ﻭﻋﺩﺍﻟﺔ‬ ‫" ﻤﻭﻀﻭﻉ ﺍﻻﻗﺘﺼﺎﺩ ﻜﻠﻪ ﻤﻤﺜ ﹰ‬

‫ﻥ ﺤﺩﻴﺜﻨﺎ ﺴﻭﻑ ﻴﻘﺘﺼﺭ ﻋﻠﻰ ﺍﻟﻤﺸﻜﻠﺔ‬ ‫ﺍﻟﺘﻭﺯﻴﻊ ﻭﺘﺭﺸﻴﺩ ﺍﻻﺴﺘﻬﻼﻙ")‪ .(3‬ﻭﻤﻥ ﺜ ّﻡ ﻓﺈ ّ‬ ‫ﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﻭﺤﻠﻭﻟﻬﺎ‪.‬‬ ‫ﺍﻟﻤ ﻜﻠﺔ ﺍ ﺘ‬

‫ﻴﺔ‬

‫ﻥ ﻓﻲ ﺍﻻﻗﺘﺼﺎﺩ ﻤﺸﻜﻠﺔ ﻴﻨﺒﻐﻲ ﺃﻥ ﺘﻌﺎﻟﺞ‬ ‫ﺘﺘﻔﻕ ﺍﻟﻤﺫﺍﻫﺏ ﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﻋﻠﻰ ﺃ َ‬

‫ﻭﺘﺨﺘﻠﻑ ﺒﻌﺩ ﺫﻟﻙ ﻓﻲ ﻁﺒﻴﻌﺔ ﺍﻟﻤﺸﻜﻠﺔ ﻭﻁﺭﻴﻘﺔ ﻋﻼﺠﻬﺎ ﻭﺘﺘﻠﺨﺹ ﺁﺭﺍﺀ ﺍﻟﻤﺫﺍﻫﺏ‬

‫ﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﻓﻲ ﺍﻵﺘﻰ ‪:‬‬

‫)‪(1‬‬

‫ﻥ ﺍﻟﻤﺸﻜﻠﺔ ﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﺍﻷﺴﺎﺴﻴﺔ ﻫﻲ ﻤﺸﻜﻠﺔ ﻗﻠﺔ‬ ‫‪ :‬ﻴﺭﻯ ﺍﻟﻤﺫﻫﺏ ﺍﻟﺭﺃﺴﻤﺎﻟﻲ ﺃ ّ‬

‫ﻥ ﺍﻟﺤﺎﺠﺎﺕ ﺍﻟﺤﻴﺎﺘﻴﺔ ﻟﻺﻨﺴﺎﻥ ﺘﻨﻤﻭ ﺒﺎﻁﺭﺍﺩ ﻭﻓﻘ ﹰﺎ‬ ‫ﺍﻟﻤﻭﺍﺭﺩ ﺍﻟﻁﺒﻴﻌﻴﺔ ﻨﺴﺒﻴﹰﺎ ﻤﻊ ﺃ ّ‬ ‫ﻟﺘﻘﺩﻡ ﺍﻟﻤﺩﻨﻴﺔ ﻭﺍﺯﺩﻫﺎﺭﻫﺎ‪ .‬ﻓﺎﻟﻤﺸﻜﻠﺔ ﺍﻻﻗﺘﺼﺎﺩﻴﺔ ‪ -‬ﺇﺫﹰﺍ ‪ -‬ﻫﻲ ﻤﺸﻜﻠﺔ ﺘﻌﺩّﺩ‬ ‫ﺍﻟﺤﺎﺠﺎﺕ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻤﻊ ﻨﺩﺭﺓ ﺍﻟﻤﻭﺍﺭﺩ‪.‬‬

‫)‪ (2‬ﺭﺍﺠﻊ ﺍﻟﺴﻭﺭ ﺍﻟﻤﻜﻴﺔ ﺍﻟﺘﻲ ﺩﻋﺕ ﺇﻟﻰ ﺇﻁﻌﺎﻡ ﺍﻟﻤﺴﻜﻴﻥ ﻭﺇﻜﺭﺍﻡ ﺍﻟﻴﺘﻴﻡ ﻭﺇﻋﺎﻨﺔ ﺍﻷﺭﻗـﺎﺀ ﻭﺍﻹﻨﻔـﺎﻕ‬ ‫ﺒﺼﻔﺔ ﻋﺎﻤﺔ‪ :‬ﺴﻭﺭﺓ ﺍﻟﻔﺠﺭ ‪ ،‬ﺍﻟﺒﻠﺩ ‪ ،‬ﺍﻟﻠﻴل ‪ ،‬ﺍﻟﻀﺤﻰ ‪ ،‬ﺍﻟﺘﻜﺎﺜﺭ ‪ ،‬ﺍﻟﻬﻤﺯﺓ ‪ ،‬ﻗﺭﻴﺵ ‪ ،‬ﺍﻟﻤﺎﻋﻭﻥ‪.‬‬ ‫)‪ (3‬ﺍﻟﻔﻨﺠﺭﻱ ‪ :‬ﺍﻟﻤﺸﻜﻠﺔ ﺍﻻﻗﺘﺼﺎﺩﻴﺔ ‪ ،‬ﻤﺼﺩﺭ ﺴﺎﺒﻕ ‪ ،‬ﺹ ‪.18‬‬ ‫)‪ (1‬ﺭﺍﺠﻊ ﻓﻲ ﻤﻘﻭﻻﺕ ﺍﻟﻤﺫﺍﻫﺏ ﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﺤﻭل ﺍﻟﻤﺸﻜﻠﺔ ﺍﻻﻗﺘﺼﺎﺩﻴﺔ‪:‬‬ ‫ ﺍﻟﺼﺩﺭ ‪ :‬ﺍﻗﺘﺼﺎﺩﻨﺎ ‪ ،‬ﻤﺼﺩﺭ ﺴﺎﺒﻕ ‪ ،‬ﺹ ‪.348-346‬‬‫‪ -‬ﺍﻟﻔﻨﺠﺭﻱ ‪ :‬ﺍﻟﻤﺸﻜﻠﺔ ﺍﻻﻗﺘﺼﺎﺩﻴﺔ ‪ ،‬ﺹ ‪.103-99 ، 59-49‬‬

‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻹﺠﺘﻤﺎﻋﻴﺔ‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ ‪1424 /‬ﻫـ‬

‫ﻴ ‪ :‬ﺃﻤﺎ ﺍﻟﻤﺎﺭﻜﺴﻴﺔ ﻓﻬﻲ ﺘﺭﻯ ﺃﻥ ﺍﻟﻤﺸﻜﻠﺔ ﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﺩﺍﺌﻤﹰﺎ ﻫﻲ ﻤﺸﻜﻠﺔ ﺍﻟﺘﻨﺎﻗﺽ‬ ‫ﺒﻴﻥ ﺸﻜل ﺍﻹﻨﺘﺎﺝ ﻭﻋﻼﻗﺎﺕ ﺍﻟﺘﻭﺯﻴﻊ‪.‬‬

‫ﻟ ‪ :‬ﺃﻤﺎ ﺍﻹﺴﻼﻡ ﻓﺈﻨﻪ ﻻ ﻴﻌﺘﺒﺭ ﺃﻥ ﺍﻟﻤﺸﻜﻠﺔ ﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﻫﻲ ﻤﺸﻜﻠﺔ ﻗﻠﺔ ﺍﻟﻤﻭﺍﺭﺩ ﺃﻱ‬

‫ﻤﺭﺩﻫﺎ ﺇﻟﻰ ﺍﻟﻁﺒﻴﻌﺔ ﺫﺍﺘﻬﺎ ﻭﻋﺠﺯﻫﺎ ﻋﻥ ﺘﻠﺒﻴﺔ ﺍﻟﺤﺎﺠﺎﺕ ﻜﻤﺎ ﺘﺼﻭﺭﺕ ﺫﻟﻙ‬

‫ﺍﻟﺭﺃﺴﻤﺎﻟﻴﺔ‪ .‬ﻭﻻ ﻫﻲ ﻤﺸﻜﻠﺔ ﺍﻟﺘﻨﺎﻗﺽ ﺒﻴﻥ ﻗﻭﻯ ﺍﻹﻨﺘﺎﺝ ﻭﻋﻼﻗﺎﺕ ﺍﻟﺘﻭﺯﻴﻊ‪ .‬ﻭﺇﻨﻤﺎ‬

‫ﻤﺭﺩ ﻫﺫﻩ ﺍﻟﻤﺸﻜﻠﺔ ﺇﻟﻰ ﺍﻹﻨﺴﺎﻥ ﻨﻔﺴﻪ ﻭﻗﺼﻭﺭ ﺴﻠﻭﻜﻪ ﺴﻭﺍﺀ ﻤﻥ ﺤﻴﺙ ﺍﻹﻨﺘﺎﺝ‬

‫ﻭﺍﻻﺴﺘﻬﻼﻙ ﺃﻭ ﻤﻥ ﺤﻴﺙ ﺍﻟﺘﺩﺍﻭل ﻭﺍﻟﺘﻭﺯﻴﻊ ﻤﻤﺎ ﻻ ﻋﻼﻗﺔ ﻟﻪ ﺒﺎﻟﻁﺒﻴﻌﺔ ﺃﻭ ﺃﺸﻜﺎل‬

‫ﺍﻹﻨﺘﺎﺝ ‪ ‬ﺍ‬

‫ﻤ ﺍﻟ ﻤﺭﺍ‬ ‫ﺍ‬

‫ﺭ‬

‫ﻤ ﻜ ﻤ‬

‫ﺍﻟ‬

‫ﺭ‬

‫ﻟﻜ‬

‫ﻠ ﺍﻟ ﻤ ﺍ‬

‫ﺭ ﻟﻜ ﺍﻟ ﻤ‬ ‫ﻟﺘﻤ‬

‫ﺍ ﺭ‬

‫ﺭ ﻟﻜ ﺍﻟ ﻠ ﻟﺘ ﺭ‬

‫ﺘ‬

‫ﺍﻟ ﻤﺭ ﺍ ﻴ‬

‫ﺍ ﻤﺔ ﺍ‬

‫‪" ‬ﺍﺒﺭﺍﻫﻴﻡ ‪ ،‬ﺁﻴﺎﺕ ‪  . " 34-32‬ﻟ‬ ‫ﻤ ﻴ‬

‫ﻠﻴ ﻤ ﺘ ﻜﺭ‬

‫ﺘﺤ‬

‫ﻤﻜ ﻜ‬

‫ﻤ ﺍﻟ ﻤ‬

‫ﺭ‬

‫ﻤ‬

‫ﺍﻟ ﺤﺭ ﻤﺭ‬

‫ﺭ ﻟﻜ ﺍﻟﻠﻴ‬ ‫ﺍ ﺭ‬

‫ﺍ‬

‫ﺍﻟ ﺭ‬ ‫ﻟ ﻠ‬

‫ﻠ ﻟﻜ‬

‫ﺭ ﻟﻜ‬

‫ﺘﻜ‬

‫ﻜ ﺭ‬ ‫ﻴ‬

‫ﻥ ﻅﻠﻡ ﺍﻹﻨﺴﺎﻥ‬ ‫‪ " ‬ﺍﻷﻋﺭﺍﻑ ‪ ،‬ﺁﻴﺔ ‪ . " 10‬ﻭﺍﻟﻤﻌﻨﻰ ﺃ ّ‬

‫ﻓﻲ ﺤﻴﺎﺘﻪ ﺍﻟﻌﻤﻠﻴﺔ ﻭﻜﻔﺭﺍﻨﻪ ﺍﻟﻨﻌﻤﺔ ﺍﻹﻟﻬﻴﺔ ﻭﻋﺩﻡ ﺸﻜﺭﻩ ﻫﻲ ﺍﻷﺴﺒﺎﺏ ﺍﻷﺴﺎﺴﻴﺔ‬

‫ﺴﺩ ﻋﻠﻰ ﺍﻟﺼﻌﻴﺩ ﺍﻻﻗﺘﺼﺎﺩﻱ ﻓﻲ ﺴﻭﺀ‬ ‫ﻟﻠﻤﺸﻜﻠﺔ ﺍﻻﻗﺘﺼﺎﺩﻴﺔ‪ .‬ﻭﻅﻠﻡ ﺍﻹﻨﺴﺎﻥ ﻴﺘﺠ ﱠ‬

‫ﺍﻟﺘﻭﺯﻴﻊ ‪ ،‬ﻭﻴﺘﺠﺴﱠﺩ ﻜﻔﺭﺍﻨﻪ ﻟﻠﻨﻌﻤﺔ ﻓﻲ ﺇﻫﻤﺎﻟﻪ ﺍﺴﺘﺜﻤﺎﺭ ﺍﻟﻁﺒﻴﻌﺔ ﻭﻤﻭﻗﻔﻪ ﺍﻟﺴﻠﺒﻲ‬ ‫ﻤﻨﻬﺎ‪ .‬ﻓﺤﻴﻥ ﻴﻤﺤﻰ ﺍﻟﻅﻠﻡ ﻤﻥ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻟﻠﺘﻭﺯﻴﻊ ﻭﺘﺠﻨﺩ ﻁﺎﻗﺎﺕ‬ ‫ﺍﻹﻨﺴﺎﻥ ﻟﻼﺴﺘﻔﺎﺩﺓ ﻤﻥ ﺍﻟﻁﺒﻴﻌﺔ ﻭﺍﺴﺘﺜﻤﺎﺭﻫﺎ ﺘﺯﻭل ﺍﻟﻤﺸﻜﻠﺔ ﺍﻟﺤﻘﻴﻘﻴﺔ ﻋﻠﻰ‬

‫ﺍﻟﺼﻌﻴﺩ ﺍﻻﻗﺘﺼﺎﺩﻱ‪ .‬ﻭﻗﺩ ﻜﻔل ﺍﻹﺴﻼﻡ ﻤﺤﻭ ﺍﻟﻅﻠﻡ ﺒﻤﺎ ﻗﺩﻤﻪ ﻤﻥ ﺤﻠﻭل ﻟﻤﺴﺎﺌل‬

‫ﺍﻟﺘﻭﺯﻴﻊ ﻭﺍﻟﺘﺩﺍﻭل‪ .‬ﻭﻋﺎﻟﺞ ﺠﺎﻨﺏ ﻜﻔﺭﺍﻥ ﺍﻟﻨﻌﻤﺔ ﺒﻤﺎ ﻭﻀﻌﻪ ﻟﻺﻨﺘﺎﺝ ﻤﻥ ﻤﻔﺎﻫﻴﻡ‬ ‫ﻥ ﺤل ﺍﻟﻤﺸﻜﻠﺔ ﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﻴﺘﻤﺜل ﻓﻲ ﻭﻓﺭﺓ ﺍﻹﻨﺘﺎﺝ ﻤﻊ ﻋﺩﺍﻟﺔ‬ ‫ﻭﺃﺤﻜﺎﻡ ‪ .‬ﺃﻱ ﺃ ّ‬

‫ﺍﻟﺘﻭﺯﻴﻊ‪.‬‬

‫ﺍﻟﺘﻤﻜﻴ ﺍﻟﺤ‬

‫ﺭ‬

‫ﺤ ﺍﻟﻤ ﻜﻠﺔ ﺍ ﺘ‬

‫ﺭ ﺍﻟ ﺭ‬

‫ﺍﻟﻤ‬

‫‪ -‬ﺭﺍ ﺔ‬

‫ﺍﻟ‬

‫‪.‬‬

‫ﺍ‬

‫ﻤﺤﻤ ﺍ ﻤﻴ ﺍﻟ ﻴ‬

‫ﻴﺔ‬

‫ﻟﻘﺩ ﺃﺸﺭﻨﺎ ﻤﻥ ﻗﺒل ﺇﻟﻰ ﺃﻥ ﻀﻤﺎﻥ ﺨﻴﺭ ﺍﻹﻨﺴﺎﻥ ﻭﺘﺤﻘﻴﻕ ﺍﻟﺴﻌﺎﺩﺓ ﻟﻪ ﻴﺘﻡ ﺇﺫﺍ‬

‫ﺘﻭﺍﻓﺭﺕ ﺒﻌﺽ ﺍﻷﻫﺩﺍﻑ ﺍﻟﻤﺎﺩﻴﺔ ﺍﻟﺘﻲ ﺘﻀﻤﻥ ﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﺍﻟﻔﻘﺭ ﻭﺘﻠﺒﻴﺔ ﺍﻟﺤﺎﺠﺎﺕ‬

‫ﺍﻟﻤﺎﺩﻴﺔ ﺍﻷﺴﺎﺴﻴﺔ ﻟﺠﻤﻴﻊ ﺍﻷﻓﺭﺍﺩ ﻭﺇﺘﺎﺤﺔ ﺍﻟﻔﺭﺼﺔ ﻟﻠﺠﻤﻴﻊ ﻟﻜﺴﺏ ﻤﻌﻴﺸﺘﻬﻡ ﻋﻠﻰ ﻨﺤﻭ‬ ‫ﺸﺭﻴﻑ‪ .‬ﻭﺍﻟﺘﻭﺯﻴﻊ ﺍﻟﻌﺎﺩل ﻟﻠﺩﺨل ﻭﺍﻟﺜﺭﻭﺓ‪ .‬ﻭﻋﻠﻰ ﻫﺫﺍ ﻓﺄﻥ ﺤل ﺍﻟﻤﺸﻜﻠﺔ ﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﻴﺘﻡ‬

‫ﻤﻥ ﺨﻼل ﻋﻤﻠﻴﺘﻲ ﺍﻹﻨﺘﺎﺝ ﻭﺍﻟﺘﻭﺯﻴﻊ‪.‬‬ ‫‪:‬‬

‫ﺭﻴﺔ ﺍ ﺘ‬

‫‪:‬‬

‫ﻥ ﺍﻹﺴﻼﻡ ﻓﺭﺽ ﻋﻠﻰ ﺍﻟﻤﺠﺘﻤﻊ ﺍﻹﺴﻼﻤﻲ ﺘﻨﻤﻴﺔ ﺍﻟﺜﺭﻭﺓ ﻭﺍﻻﺴﺘﻤﺘﺎﻉ ﺒﺎﻟﻁﺒﻴﻌﺔ‬ ‫ﺇّ‬

‫ﺇﻟﻰ ﺃﻗﺼﻰ ﺤﺩ ﻤﻤﻜﻥ‪ .‬ﻭﻭﺴﺎﺌل ﺍﻹﺴﻼﻡ ﻓﻲ ﺘﻨﻤﻴﺔ ﺍﻹﻨﺘﺎﺝ ﻭﺴﺎﺌل ﻤﺫﻫﺒﻴﺔ ﻭﻭﺴﺎﺌل‬ ‫ﺘﻁﺒﻴﻘﻴﺔ ﺘﻤﺎﺭﺴﻬﺎ ﺍﻟﺩﻭﻟﺔ ﺍﻟﺘﻲ ﺘﺘﺒﻨﻰ ﺫﻟﻙ ﺍﻟﻤﺫﻫﺏ ﺍﻻﺠﺘﻤﺎﻋﻲ ﻭﻴﻤﻜﻥ ﺇﺠﻤﺎل ﻫﺫﻩ‬

‫ﺍﻟﻭﺴﺎﺌل ﻤﻥ ﺍﻟﻨﺎﺤﻴﺘﻴﻥ ﺍﻟﻔﻜﺭﻴﺔ ﻭﺍﻟﺘﺸﺭﻴﻌﻴﺔ‬

‫)‪(1‬‬

‫ﺙ‬ ‫ﻥ ﺍﻹﺴﻼﻡ ﺤ ﹼ‬ ‫‪ ،‬ﻓﻤﻥ ﺍﻟﻨﺎﺤﻴﺔ ﺍﻟﻔﻜﺭﻴﺔ ﻓﺈ ّ‬

‫)‪ (1‬ﺭﺍﺠﻊ ﻓﻲ ﺫﻟﻙ ﻋﻠﻰ ﺴﺒﻴل ﺍﻟﻤﺜﺎل ‪:‬‬ ‫= ‪ -‬ﺍﺒﻥ ﺃﺒﻲ ﺍﻟﺩﻨﻴﺎ ‪ :‬ﺃﺒﻲ ﺒﻜﺭ ‪ :‬ﺍﺼﻼ ﺍﻟﻤﺎل ‪ ،‬ﻁ‪ ، 1‬ﺘﺤﻘﻴﻕ ﻭﺩﺭﺍﺴﺔ ﻤﺼﻁﻔﻰ ﻤﻔﻠﺢ ﺍﻟﻘﻀـﺎﺓ ‪،‬‬ ‫ﺩﺍﺭ ﺍﻟﻭﻓﺎﺀ ﻟﻠﻁﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺭ ‪ ،‬ﺍﻟﻤﻨﺼﻭﺭﺓ ‪ ،‬ﻤﺼﺭ ‪1990‬ﻡ ‪ ،‬ﺹ ‪.123-94‬‬ ‫ ﺍﻟﺼﺩﺭ ‪ :‬ﺍﻗﺘﺼﺎﺩﻨﺎ ‪ ،‬ﻤﺼﺩﺭ ﺴﺎﺒﻕ ‪ ،‬ﺹ ‪.665-650‬‬‫ ﺍﻟﻔﻨﺠﺭﻱ ‪ :‬ﺍﻟﻤﺸﻜﻠﺔ ﺍﻻﻗﺘﺼﺎﺩﻴﺔ ‪ ،‬ﻤﺼﺩﺭ ﺴﺎﺒﻕ ‪ ،‬ﺹ ‪.143-116‬‬‫ ﺍﻟﻔﻨﺠﺭﻱ ‪ :‬ﺍﻹﺴﻼﻡ ﻭﺍﻟﻀﻤﺎﻥ ﺍﻻﺠﺘﻤﺎﻋﻲ ‪ ،‬ﻁ‪ ، 2‬ﺩﺍﺭ ﺜﻘﻴﻑ ﻟﻠﺘـﺄﻟﻴﻑ ﻭﺍﻟﻨﺸـﺭ ‪ ،‬ﺍﻟﺴـﻌﻭﺩﻴﺔ‬‫‪1402‬ﻫـ‪1982/‬ﻡ‪.‬‬ ‫ ﺸﺎﺒﺭﺍ ‪ :‬ﻨﺤﻭ ﻨﻅﺎﻡ ﻨﻘﺩﻱ ﻋﺎﺩل ‪ ،‬ﺹ ‪.116-75‬‬‫ ﺴﻌﻴﺩ ﺃﺒﻭ ﺍﻟﻔﺘﻭ ﻤﺤﻤﺩ ﺒﺴﻴﻭﻨﻲ‪ :‬ﺍﻟﺤﺭﻴﺔ ﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﻓﻲ ﺍﻹﺴﻼﻡ ﻭﺃﺜﺭﻫﺎ ﻓﻲ ﺍﻟﺘﻨﻤﻴﺔ ‪ ،‬ﻁ‪، 1‬‬‫ﺩﺍﺭ ﺍﻟﻭﻓﺎﺀ ﻟﻠﻁﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺭ ‪ ،‬ﺍﻟﻤﻨﺼﻭﺭﺓ ‪ ،‬ﻤﺼﺭ ‪ ، 1988‬ﺹ ‪.258-45‬‬ ‫ ﺍﻟﻘﺭﻀﺎﻭﻱ ‪ :‬ﻓﻘﻪ ﺍﻟﺯﻜﺎﺓ ‪ ،‬ﻤﺼﺩﺭ ﺴﺎﺒﻕ‪.‬‬‫ ﺍﻟﺘﺠﺎﻨﻲ ﻋﺒﺩ ﺍﻟﻘﺎﺩﺭ ‪ :‬ﻤﺸﻜﻠﺔ ﺍﻟﻔﻘﺭ ‪ ،‬ﻤﺼﺩﺭ ﺴﺎﺒﻕ‪.‬‬‫ ﺠﺎﻤﻌﺔ ﺍﻹﻤﺎﻡ ﻤﺤﻤﺩ ﺒﻥ ﺴﻌﻭﺩ ‪ :‬ﺃﺜﺭ ﺘﻁﺒﻴﻕ ﺍﻟﻨﻅﺎﻡ ﺍﻻﻗﺘﺼﺎﺩﻱ ﻓﻲ ﺍﻟﻤﺠﺘﻤﻊ ‪ ،‬ﻤﺼﺩﺭ ﺴﺎﺒﻕ ‪.‬‬‫ﺹ ‪ 265‬ﻭﻤﺎ ﺒﻌﺩﻫﺎ‪.‬‬ ‫ ﻋﺒﺩ ﺍﻟﺤﻤﻴﺩ ﻤﺤﻤﻭﺩ ﺍﻟﺒﻌﻠﻰ‪ :‬ﺍﻟﻤﻠﻜﻴﺔ ﻭﻀﻭﺍﺒﻁﻬﺎ ﻓﻲ ﺍﻹﺴﻼﻡ ‪ ،‬ﺩﺭﺍﺴـﺔ ﻤﻘﺎﺭﻨـﺔ ﻤـﻊ ﺃﺤـﺩﺙ‬‫ﺍﻟﺘﻁﺒﻴﻘﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﻤﻌﺎﺼﺭﺓ ‪ ،‬ﻁ‪ ، 1‬ﻤﻜﺘﺒﺔ ﻭﻫﺒـﺔ ‪ ،‬ﺍﻟﻘـﺎﻫﺭﺓ ‪1985/1405‬ﻡ ‪ ،‬ﺹ ‪-123‬‬ ‫‪.155‬‬

‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻹﺠﺘﻤﺎﻋﻴﺔ‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ ‪1424 /‬ﻫـ‬

‫ﻋﻠﻰ ﺍﻟﻌﻤل ﻭﺍﻹﻨﺘﺎﺝ ﻭﺍﻋﺘﺒﺭ ﺫﻟﻙ ﻭﺍﺠﺒ ﹰﺎ ﻋﻠﻰ ﻜل ﻓﺭﺩ ﻭﻋﺒﺎﺩﺓ ﻴﺜﺎﺏ ﻋﻠﻴﻬﺎ ‪‬‬ ‫ﻴﺭ ﺍ‬

‫ﺍ ﻤﻠ ﺍ‬

‫ﺍ ﺭ‬

‫ﻴ ﺭ‬

‫ﺭ‬

‫ﻤﻠﻜ‬

‫ﻤ‬

‫ﻴﺘ‬

‫ﻟ‬

‫ﺍﻟﻤ ﻤ‬

‫ﺍ ‪ " ‬ﺍﻟﻤﺯﻤل ‪ ،‬ﺁﻴﺔ ‪ . " 20‬ﻭﺭﺒﻁ ﺒﻪ ﻜﺭﺍﻤﺔ‬

‫ﺍﻹﻨﺴﺎﻥ ﻭﺸﺄﻨﻪ ﻋﻨﺩ ﺍﷲ ﻭﺩﻋﺎ ﺇﻟﻰ ﺇﺘﻘﺎﻨﻪ ‪‬‬

‫ﺍﻟﻜﻬﻑ‪ ،‬ﺁﻴﺔ ‪  ." 30‬ﺍﺤ‬

‫ﺍ‬

‫‪" ‬ﺍﻟﺘﻭﺒﺔ ‪ ،‬ﺁﻴﺔ ‪ . " 105‬‬

‫ﺭ‬

‫ﻴﺤ‬

‫ﺍ‬

‫ﻴ‬

‫ﺭ ﻤ‬

‫ﻤ ‪" ‬‬

‫ﺤ‬

‫ﺍﻟﻤﺤ ﻴ ‪ " ‬ﺍﻟﺒﻘﺭﺓ ‪ ،‬ﺁﻴﺔ ‪. " 195‬‬

‫ﻭﺒﺫﻟﻙ ﺨﻠﻕ ﺍﻷﺭﻀﻴﺔ ﺍﻟﺒﺸﺭﻴﺔ ﺍﻟﺼﺎﻟﺤﺔ ﻟﺩﻓﻊ ﺍﻹﻨﺘﺎﺝ ﻭﺘﻨﻤﻴﺔ ﺍﻟﺜﺭﻭﺓ‪ .‬ﻭﺃﻋﻁﻰ ﻤﻘﺎﻴﻴﺱ‬

‫ﺨﻠﻘﻴﺔ ﻭﺘﻘﺩﻴﺭﺍﺕ ﻤﻌﻴﻨﺔ ﻋﻥ ﺍﻟﻌﻤل ﻭﺍﻟﺒﻁﺎﻟﺔ ﻟﻡ ﺘﻜﻥ ﻤﻌﺭﻭﻓﺔ ﻤﻥ ﻗﺒﻠﻪ‪.‬‬

‫ﺙ ﻋﻠﻰ ﺍﻟﻌﻤل ﻓﺈﻨﹼﻪ ﻜﺫﻟﻙ ﻗﺎﻭﻡ ﻓﻜﺭﺓ ﺘﻌﻁﻴل‬ ‫ﻭﻜﻤﺎ ﻗﺎﻭﻡ ﺍﻹﺴﻼﻡ ﻓﻜﺭﺓ ﺍﻟﺒﻁﺎﻟﺔ ﻭﺤ ﹼ‬

‫ﺒﻌﺽ ﺜﺭﻭﺍﺕ ﺍﻟﻁﺒﻴﻌﺔ ﻭﺘﺠﻤﻴﺩ ﺒﻌﺽ ﺍﻷﻤﻭﺍل ﻭﺤﺒﺴﻬﺎ ﻋﻥ ﻤﺠﺎل ﺍﻻﻨﺘﻔﺎﻉ‬ ‫ﻭﺍﻻﺴﺘﺜﻤﺎﺭ‪ ،‬ﻭﺍﻋﺘﺒﺭ ﺍﻹﺴﻼﻡ ﻓﻜﺭﺓ ﺍﻟﺘﻌﻁﻴل ﺃﻭ ﺇﻫﻤﺎل ﺒﻌﺽ ﻤﺼﺎﺩﺭ ﺍﻟﻁﺒﻴﻌﺔ ﺃﻭ‬

‫ﺜﺭﻭﺍﺘﻬﺎ ﻟﻭﻨﹰﺎ ﻤﻥ ﺃﻟﻭﺍﻥ ﺍﻟﺠﺤﻭﺩ ﻭﻜﻔﺭﺍﻥ ﺍﻟﻨﻌﻤﺔ ﺍﻟﺘﻲ ﺃﻨﻌﻡ ﺍﷲ ﺒﻬﺎ ﻋﻠﻰ ﺒﻌﺎﺩﻩ ‪‬‬ ‫ﻴﺔ ﺍ‬

‫ﺤﺭ‬

‫ﺍﻟﺤﻴ ﺍﻟ ﻴ‬ ‫ﺍﻟ‬

‫ﺍﻟﺘ‬

‫ﻟ‬

‫ﻴ‬

‫ﺭ‬

‫ﻟﻜ ﺍ ﺭ‬

‫ﻟ‬

‫ﺍﻟ ﻴ ﻤﺔ ﻜ ﻟ‬ ‫ﻟ‬

‫ﺍﻟ ﻴ‬

‫ﻤ‬

‫ﺍ‬

‫ﺍﻟﺭ‬

‫ﻤ‬

‫ﻤ ﺍ‬

‫ﻟﻠ ﻴ‬

‫ﻤ‬

‫ﺍ ﻴ ‪ " ‬ﺍﻷﻋﺭﺍﻑ ‪ ،‬ﺁﻴﺔ ‪ ." 32‬‬ ‫ﻜﻠ ﺍ ﻤ ﺭ‬

‫ﻤ ﻜ‬

‫‪ " ‬ﺍﻟﻤﻠﻙ ‪،‬‬

‫ﺁﻴﺔ ‪ "15‬ﻭﻓﻀّل ﺍﻹﺴﻼﻡ ﺍﻹﻨﻔﺎﻕ ﺍﻹﻨﺘﺎﺠﻲ ﻋﻠﻰ ﺘﻨﻤﻴﺔ ﺍﻹﻨﺘﺎﺝ ﻭﺯﻴﺎﺩﺓ ﺍﻟﺜﺭﻭﺓ‪.‬‬

‫ﺃﻤﺎ ﻤﻥ ﺍﻟﻨﺎﺤﻴﺔ ﺍﻟﺘﺸﺭﻴﻌﻴﺔ ﻓﻘﺩ ﺠﺎﺀﺕ ﺍﻟﺘﺸﺭﻴﻌﺎﺕ ﺍﻹﺴﻼﻤﻴﺔ ﻤﺘﻔﻘﺔ ﻤﻊ ﻤﺒﺩﺃ ﺘﻨﻤﻴﺔ‬

‫ﺍﻹﻨﺘﺎﺝ ﺤﻴﺙ ﺤﻜﻡ ﺍﻹﺴﻼﻡ ﺒﺎﻨﺘﺯﺍﻉ ﺍﻷﺭﺽ ﻤﻥ ﺼﺎﺤﺒﻬﺎ ﺇﺫﺍ ﻋﻁﹼﻠﻬﺎ ﻭﺍﻤﺘﻨﻊ ﻋﻥ‬ ‫ﺇﻋﻤﺎﺭﻫﺎ‬

‫ﻭﺭﺒﻁ ﺍﻟﺤﻕ ﻓﻲ ﺍﻷﺭﺽ ﺒﻌﻤﻠﻴﺔ ﺍﻹﺤﻴﺎﺀ ﻭﻤﺎ ﺇﻟﻴﻬﺎ‪ .‬ﻜﻤﺎ ﻟﻡ ﻴﺴﻤﺢ ﺍﻹﺴﻼﻡ‬

‫ﻟﻭﻟﻲ ﺍﻷﻤﺭ ﺒﺈﻗﻁﺎﻉ ﺍﻷﻓﺭﺍﺩ ﺸﻴﺌﹰﺎ ﻤﻥ ﻤﺼﺎﺩﺭ ﺍﻟﻁﺒﻴﻌﺔ ﺇﻻ ﺒﺎﻟﻘﺩﺭ ﺍﻟﺫﻱ ﻴﺘﻤﻜﻥ ﺍﻟﻔﺭﺩ ﻤﻥ‬ ‫ﺍﺴﺘﺜﻤﺎﺭﻩ‪ .‬ﻜﻤﺎ ﺤﺭﻡ ﺍﻹﺴﻼﻡ ﺍﻟﺭﺒﺎ ‪‬‬

‫ﺤ ﺍ‬

‫ﺍﻟ ﻴ‬

‫ﻁﺭﻴﻕ ﻓﺭﺽ ﺍﻟﺯﻜﺎﺓ ‪ ‬ﺍﻟ ﻴ ﻴﻜ‬

‫ﺍﻟ‬

‫ﺤﺭ ﺍﻟﺭ ‪ " ‬ﺍﻟﺒﻘﺭﺓ ‪ ،‬ﺁﻴﺔ‬

‫‪ ." 275‬ﻭﻤﻨﻊ ﺍﻹﺴﻼﻡ ﺍﻜﺘﻨﺎﺯ ﺍﻟﻨﻘﻭﺩ ﻭﺴﺤﺒﻬﺎ ﻤﻥ ﻤﺠﺎل ﺍﻟﺘﺩﺍﻭل ﻭﺘﺠﻤﻴﺩﻫﺎ ﻭﺫﻟﻙ ﻋﻥ‬ ‫ﺔ‬

‫ﻴ‬

‫ﻴ ﺍ‬

‫ﺍﻟﺘﻤﻜﻴ ﺍﻟﺤ‬

‫ﺭ‬

‫ﺍﻟﻤ‬

‫ﺭ‬

‫ﺍ‬

‫ﺭ ﺍﻟ ﺭ‬

‫‪ -‬ﺭﺍ ﺔ‬

‫‪.‬‬

‫ﺍﻟ‬

‫ﺍ‬

‫ﻤﺤﻤ ﺍ ﻤﻴ ﺍﻟ ﻴ‬

‫ﻟﻴ ‪ " ‬ﺍﻟﺘﻭﺒﺔ ‪ ،‬ﺁﻴﺔ ‪ " 34‬ﻭﺩﻋﺎ ﺍﻹﺴﻼﻡ ﺇﻟﻰ ﺍﻟﺯﻜﺎﺓ ﻭﺍﻟﺘﺼﺩﻕ ﻭﺇﻨﻔﺎﻕ‬

‫ﺍﻟﻌﻔﻭ ﻭﺍﻟﺘﻭﺍﺭﺙ ﺘﻔﺘﻴﺘ ﹰﺎ ﻟﻠﺜﺭﻭﺓ ‪‬ﻜ‬

‫ﻟﺔ ﻴ ﺍ‬

‫ﻴﻜ‬

‫ﻴ‬

‫‪ " ‬ﺍﻟﺤﺸﺭ ‪ ،‬ﺁﻴﺔ ‪" 7‬‬

‫ﻜﻤﺎ ﺤﺭﻡ ﺍﻹﺴﻼﻡ ﺍﻹﺴﺭﺍﻑ ﻭﺍﻟﺘﺒﺫﻴﺭ ﻭﻫﻭ ﺘﺤﺭﻴﻡ ﻴﺤﺩ ﻤﻥ ﺍﻟﺤﺎﺠﺎﺕ ﺍﻻﺴﺘﻬﻼﻜﻴﺔ‬ ‫ﻭﻴﻬﻴ‬

‫ﻻ ﻋﻥ ﺍﻹﻨﻔﺎﻕ ﺍﻻﺴﺘﻬﻼﻜﻲ ‪‬‬ ‫ﻜﺜﻴﺭﹰﺍ ﻤﻥ ﺍﻷﻤﻭﺍل ﻟﻺﻨﻔﺎﻕ ﺍﻹﻨﺘﺎﺠﻲ ﺒﺩ ﹰ‬

‫ﺍﻟﻤ ﺭﻴ ﻜ ﺍ‬

‫"‪.‬‬

‫‪‬‬

‫ﺘ‬

‫ﻴ‬

‫ﺍ ﺍﻟ ﻴ ﻴ‬

‫ﻜ‬

‫ﻤ ﻠ ﻟﺔ ﻟ‬

‫" ‪  .‬ﻜﻠ ﺍ ﺍ ﺭ ﺍ‬

‫ﺘ ﺭ ﺍ‬

‫ﻜﻤﺎ ﻭﻀﻊ ﺍﻹﺴﻼﻡ ﺍﻟﻤﺒﺎﺩ‬

‫ﺍﻟ ﻴ‬ ‫ﺘ‬

‫ﻟﺭ‬

‫ﻜ ﺭﺍ ‪ " ‬ﺍﻹﺴﺭﺍﺀ ‪ ،‬ﺁﻴﺔ ‪27‬‬

‫ﻜ ﺍﻟ‬

‫‪ " ‬ﺍﻹﺴﺭﺍﺀ ‪ ،‬ﺁﻴﺔ ‪192‬‬

‫ﻴﺤ ﺍﻟﻤ ﺭ ﻴ ‪ " ‬ﺍﻷﻋﺭﺍﻑ ‪ ،‬ﺁﻴﺔ ‪." 31‬‬

‫ﺍﻟﺘﺸﺭﻴﻌﻴﺔ ﻟﻠﻀﻤﺎﻥ ﺍﻻﺠﺘﻤﺎﻋﻲ ﺒﺤﻴﺙ ﺘﺘﺤﻘﻕ ﻜﻔﺎﻟﺔ‬

‫ﺍﻟﻤﺴﻠﻤﻴﻥ ﺒﻌﻀﻬﻡ ﻟﺒﻌﺽ ﻭﺠﻌل ﻫﺫﻩ ﺍﻟﻜﻔﺎﻟﺔ ﻓﺭﻴﻀﺔ ﻋﻠﻰ ﺍﻟﻤﺴﻠﻡ ﻓﻲ ﺤﺩﻭﺩ ﻅﺭﻭﻓﻪ‬ ‫ﻭﺇﻤﻜﺎﻨﺎﺘﻪ ﻭﺭﺒﻁ ﺍﻹﺴﻼﻡ ﺒﻴﻥ ﻫﺫﻩ ﺍﻟﻜﻔﺎﻟﺔ ﻭﻤﺒﺩﺃ ﺍﻷﺨﻭﺓ ﺒﻴﻥ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻭﺒﻬﺫﺍ ﻀﻤﻥ‬

‫ﺍﻹﺴﻼﻡ ﺤﻴﺎﺓ ﺍﻟﻌﺎﺠﺯﻴﻥ ﻋﻥ ﺍﻟﻌﻤل ﺃﻤﺎ ﺍﻟﺫﻴﻥ ﻟﻬﻡ ﺍﻟﻘﺩﺭﺓ ﻋﻠﻰ ﺍﻟﻌﻤل ﻭﺍﻟﻨﺸﺎﻁ‬

‫ﺍﻻﻗﺘﺼﺎﺩﻱ ﻓﻘﺩ ﺤﺭﻤﻬﻡ ﺍﻹﺴﻼﻡ ﻤﻥ ﺍﻟﻀﻤﺎﻥ ﺍﻻﺠﺘﻤﺎﻋﻲ ﻭﻤﻨﻌﻬﻡ ﻤﻥ ﺍﻻﺴﺘﺠﺩﺍﺀ ﻭﺫﻟﻙ‬ ‫ﺘﺠﻨﻴﺩﹰﺍ ﻟﻁﺎﻗﺎﺘﻬﻡ ﻓﻲ ﺍﻹﻨﺘﺎﺝ ﻭﺍﻻﺴﺘﺜﻤﺎﺭ‪ .‬ﻭﻟﻘﺩ ﻤﻜﹼﻥ ﺍﻹﺴﻼﻡ ﺍﻟﺩﻭﻟﺔ ﻤﻥ ﻀﻤﺎﻥ ﺤﻘﻭﻕ‬

‫ﺍﻟﻌﺎﺠﺯﻴﻥ‪ .‬ﻜﻤﺎ ﻤﻜﹼﻨﻬﺎ ﻤﻥ ﻗﻴﺎﺩﺓ ﺠﻤﻴﻊ ﻗﻁﺎﻋﺎﺕ ﺍﻹﻨﺘﺎﺝ ﻭﺘﺠﻤﻴﻊ ﺍﻟﻁﺎﻗﺎﺕ ﺍﻟﺒﺸﺭﻴﺔ‬

‫ﺍﻟﻤﻌﻁﻠﺔ ﻭﺩﻤﺠﻬﺎ ﻓﻲ ﺤﺭﻜﺔ ﺍﻹﻨﺘﺎﺝ ﺍﻟﻜﻠﻲ ﺒﺎﻋﺘﺒﺎﺭﻫﺎ ﺍﻟﺠﻬﺔ ﺍﻟﻤﺸﺭﻓﺔ ﻋﻠﻲ ﺍﻹﻨﺘﺎﺝ‬ ‫ﻭﺍﻟﻤﺴﺅﻭﻟﺔ ﻋﻥ ﺘﺨﻁﻴﻁﻪ ﻤﺭﻜﺯﻴﹰﺎ‪.‬‬

‫ﻥ‬ ‫ﻭﺤﻴﺙ ﺃﻥ ﺍﻹﻨﺘﺎﺝ ﻴﺭﺘﺒﻁ ﺍﺭﺘﺒﺎﻁﹰﺎ ﻻ ﺍﻨﻔﻜﺎﻙ ﻋﻨﻪ ﺒﻐﺎﻴﺎﺕ ﺍﻻﺴﺘﺨﻼﻑ ﻓﺈ ّ‬

‫ﺍﻹﺴﻼﻡ ﺃﻭﺠﺏ ﻋﻠﻰ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻜﻔﺎﻴﺔ ﺘﻌﻠﱡﻡ ﺠﻤﻴﻊ ﺍﻟﻔﻨﻭﻥ ﻭﺍﻟﺼﻨﺎﻋﺎﺕ ﺍﻟﺘﻲ ﺘﻨﺘﻅﻡ ﺒﻬﺎ‬

‫ﺍﻟﺤﻴﺎﺓ ‪ .‬ﻭﺃﻭﺠﺏ ﻋﻠﻴﻬﻡ ﺍﻟﺤﺼﻭل ﻋﻠﻰ ﺃﻜﺒﺭ ﻗﺩﺭ ﻤﻤﻜﻥ ﻭﺃﻋﻠﻰ ﻤﺴﺘﻭﻯ ﻤﻥ ﺍﻟﺨﺒﺭﺓ‬ ‫ﺍﻟﺤﻴﺎﺘﻴﺔ ﺍﻟﻌﺎﻤﺔ ﻓﻲ ﻜل ﺍﻟﻤﻴﺎﺩﻴﻥ ﻟﻴﺘﺎ‬

‫ﻟﻠﻤﺠﺘﻤﻊ ﺍﻹﺴﻼﻤﻲ ﺍﻤﺘﻼﻙ ﺠﻤﻴﻊ ﺍﻟﻭﺴﺎﺌل‬

‫ﺍﻟﻤﻌﻨﻭﻴﺔ ﻭﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻟﻤﺎﺩﻴﺔ ﺍﻟﺘﻲ ﺘﺴﺎﻋﺩﻩ ﻋﻠﻰ ﺩﻭﺭﻩ ﺍﻟﻘﻴﺎﺩﻱ ﻟﻠﻌﺎﻟﻡ ﺒﻤﺎ ﻓﻴﻬﺎ ﻭﺴﺎﺌل‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ ‪1424 /‬ﻫـ‬ ‫ﺍﻹﻨﺘﺎﺝ ﻭﺇﻤﻜﺎﻨﺎﺘﻪ ﺍﻟﻤﺘﻨﻭﻋﺔ ‪ ‬ﺍ‬ ‫ﺘﺭ‬

‫ﻜ‬

‫ﺍ‬

‫ﺍ ﻟ‬

‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻹﺠﺘﻤﺎﻋﻴﺔ‬

‫ﻤ ﺍ ﺘ ﺘ ﻤ‬

‫ﺍﻟ ﻴ‬

‫ﻤ ﺭ‬

‫ﻥ ﺍﻹﻨﺴﺎﻥ‬ ‫‪ " ‬ﺍﻷﻨﻔﺎل ‪ ،‬ﺁﻴﺔ ‪. " 60‬ﻭﺒﻬﺫﺍ ﻴﺘﻀﺢ ﺃ ّ‬

‫ﻤﻜﻠﻑ ﺒﺎﻟﺴﻌﻲ ﻭﺍﻟﻌﻤل ﻭﺍﻟﻜﺴﺏ ﺩﻭﻥ ﺃﻥ ﻴﻜﻭﻥ ﻤﺴﻌﺎﻩ ﻤﻀﺭﹰﺍ ﺒﻤﺼﺎﻟﺢ ﺍﻟﻤﺠﺘﻤﻊ ﺍﻟﺫﻱ‬

‫ﻴﻨﺘﻤﻲ ﺇﻟﻴﻪ ﺒﻌﻼﻗﺎﺕ ﻤﻥ ﺍﻷﺨﻭﺓ ﻭﺍﻟﻤﻭﺩﺓ‪ .‬ﻭﻴﻌﺘﺒﺭ ﺴﻌﻲ ﺍﻹﻨﺴﺎﻥ ﺘﺤﻘﻴﻘﹰﺎ ﻟﻐﺎﻴﺎﺕ‬ ‫ﺍﻻﺴﺘﺨﻼﻑ ﺍﻟﺘﻲ ﺘﻘﺘﻀﻲ ﺇﻋﻤﺎﺭ ﺍﻷﺭﺽ ﻭﺇﺼﻼﺤﻬﺎ ﻭﻋﺩﻡ ﺍﻟﻔﺴﺎﺩ ﻓﻴﻬﺎ ‪‬‬ ‫ﺍ ﺭ‬

‫ﻴ ‪:‬‬

‫ﺭﻴﺔ ﺍﻟﺘ ﻴ‬

‫‪" ‬ﺍﻷﻋﺭﺍﻑ ‪ ،‬ﺁﻴﺎﺕ ‪." 85-65‬‬

‫ﺤ‬

‫ﺘ‬

‫ﺍ‬

‫ﻴﻨﻅﺭ ﺍﻹﺴﻼﻡ ﺇﻟﻰ ﺍﻟﺜﺭﻭﺓ ﺍﻟﺘﻲ ﺒﻴﻥ ﺃﻴﺩﻱ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺃﻨﻬﺎ ﻭﺩﻴﻌﺔ ﻤﻥ ﺍﷲ‬

‫ﻭﺍﻻﺴﺘﻔﺎﺩﺓ ﻤﻨﻬﺎ ﺒﺸﻜل ﺴﻠﻴﻡ ﻫﻭ ﺍﺨﺘﺒﺎﺭ ﻟﻺﻴﻤﺎﻥ‪ .‬ﻓﺎﻷﺼل ﻓﻲ ﻤﻠﻜﻴﺔ ﺍﻟﺜﺭﻭﺓ ﻫﻭ ﺍﷲ‬

‫ﺴﺒﺤﺎﻨﻪ ﻭﺘﻌﺎﻟﻲ ‪‬‬ ‫ﺘ‬

‫ﻤ ﻤ‬

‫ﺍ‬

‫ﻤ‬

‫ﺍﻟ‬

‫ﻤ‬

‫ﺍﻟ ﻤ ﺍ‬

‫ﺍ ﺭ‬

‫‪ " ‬ﺍﻟﻨﺠﻡ ‪ ،‬ﺁﻴﺔ ‪ " 31‬‬

‫ﺘ ﻜ ‪ " ‬ﺍﻟﻨﻭﺭ ‪ ،‬ﺁﻴﺔ ‪ " 33‬ﻓﺈﺫﺍ ﻜﺎﻥ ﺍﷲ ﺴﺒﺤﺎﻨﻪ ﻭﺘﻌﺎﻟﻰ‬

‫ﻥ ﺍﻹﻨﺴﺎﻥ ﻴﻌﺩ ﺒﻤﺜﺎﺒﺔ ﺍﻟﻭﻜﻴل ﺍﻟﺫﻱ ﻴﺘﺼﺭﻑ ﻓﻲ ﺍﻟﺜﺭﻭﺓ‬ ‫ﻫﻭ ﺍﻟﻤﺎﻟﻙ ﺍﻟﺤﻘﻴﻘﻲ ﻟﻠﺜﺭﻭﺓ ﻓﺈ ّ‬ ‫ﻭﻓﻘﹰﺎ ﻟﺘﻭﺠﻴﻬﺎﺕ ﺼﺎﺤﺏ ﺍﻟﺤﻕ‪ .‬ﻭﻗﺩ ﺍﻗﺘﻀﺕ ﺇﺭﺍﺩﺓ ﺍﷲ ﺍﻟﻜﻭﻨﻴﺔ ﺘﻔﺎﻭﺕ ﺍﻟﻨﺎﺱ ﻓﻔﻀّل ﺍﷲ‬

‫ﺒﻌﺽ ﺍﻟﻨﺎﺱ ﻓﻲ ﺍﻟﻤﻌﺎﺵ ﻋﻠﻲ ﺴﺒﻴل ﺍﻻﺒﺘﻼﺀ ‪‬‬ ‫ﺍﻷﻨﺒﻴﺎﺀ ‪ ،‬ﺁﻴﺔ ‪  ." 35‬ﺍ‬

‫"‪  .‬ﻟﻴﺘ‬

‫ﻜ‬

‫ﻠ‬

‫ﻠ ﻜ‬

‫ﺍﻟﺭ‬

‫ﻟ ﻴﺭ ﺍﻟ ﺭ ﺘ ﺔ ‪" ‬‬ ‫‪ " ‬ﺍﻟﻨﺤل ‪ ،‬ﺁﻴﺔ ‪73‬‬

‫ﻥ ﺍﻷﻤﺭ ﺍﻟﺘﺸﺭﻴﻌﻲ‬ ‫ﺭﻴ ‪" ‬ﺍﻟﺯﺨﺭﻑ ‪ ،‬ﺁﻴﺔ ‪ . " 32‬ﻏﻴﺭ ﺃ ّ‬

‫‪ -‬ﻭﻫﻭ ﺍﻟﻤﻠﺯﻡ ﻓﻲ ﺍﻟﺘﻜﻠﻴﻑ ‪ -‬ﺠﺎﺀ ﻤﺤﺩﺩﹰﺍ ﻷﺴﺱ ﺘﻭﺯﻴﻊ ﺍﻟﺜﺭﻭﺓ ﻋﻠﻰ ﻨﺤﻭ ﻜﻔﺅ‬

‫*‬

‫* ﺍﻟﻜﻔﺎﺀﺓ ﺘﻌﻨﻲ‪ :‬ﺍﺴﺘﺨﺩﺍﻡ ﻜﺎﻤل ﺍﻤﻜﺎﻨﻴﺎﺕ ﺍﻟﻤﻭﺍﺭﺩ ﺍﻟﺒﺸﺭﻴﺔ ﻭﺍﻟﻤﺎﺩﻴﺔ ﺍﻟﻤﺘﺎﺤﺔ ﺒﺤﻴﺙ ﻴﻤﻜﻥ ﺇﻨﺘﺎﺝ ﺍﻟﺤـﺩ‬ ‫ﺍﻷﻗﺼﻰ ﺍﻟﻤﻤﻜﻥ ﻤﻥ ﺍﻟﺴﻠﻊ ﻭﺍﻟﺨﺩﻤﺎﺕ ﺍﻟﺘﻲ ﺘﻠﺒﻲ ﺍﻟﺤﺎﺠﺎﺕ ﻤﻊ ﻭﺠﻭﺩ ﺩﺭﺠﺔ ﻤﻌﻘﻭﻟﺔ ﻤﻥ ﺍﻻﺴـﺘﻘﺭﺍﺭ‬ ‫ﺍﻻﻗﺘﺼﺎﺩﻱ ﻭﻤﻌﺩل ﻨﻤﻭ ﻗﺎﺒل ﻟﻼﺴﺘﻤﺭﺍﺭ‪ .‬ﺩﻭﻥ ﻭﻗﻭﻉ ﺤﺎﻻﺕ ﻁﻭﻴﻠﺔ ﺍﻷﻤﺩ ﻤـﻥ ﺍﺨـﺘﻼل ﺘـﻭﺍﺯﻥ‬ ‫ﺍﻻﻗﺘﺼﺎﺩ ﺍﻟﻜﻠﻲ ﻭﺩﻭﻥ ﺍﻻﺴﺘﻨﺯﺍﻑ ﺍﻟﺫﻱ ﻻ ﻤﺒﺭﺭ ﻟﻪ ﻟﻠﻤﻭﺍﺭﺩ ﻏﻴﺭ ﺍﻟﻤﺘﺠﺩﺩﺓ ﺃﻭ ﺍﻟﺤﺎﻕ ﺍﻷﺫﻯ ﺒﺎﻟﺒﻴﺌـﺔ‬ ‫ﺇﻟﻰ ﺍﻟﺤﺩ ﺍﻟﺫﻱ ﻴﻌﺭﺽ ﺍﻟﺤﻴﺎﺓ ﻋﻠﻰ ﺍﻷﺭﺽ ﻟﻠﺨﻁﺭ " ﺍﻨﻅﺭ ‪ :‬ﺸﺎﺒﺭﺍ ‪ :‬ﺍﻹﺴﻼﻡ ﻭﺍﻟﺘﺤﺩﻱ ﺍﻻﻗﺘﺼﺎﺩﻱ‪،‬‬ ‫ﻤﺼﺩﺭ ﺴﺎﺒﻕ‪ ،‬ﺹ‪.31-30‬‬

‫ﺍﻟﺘﻤﻜﻴ ﺍﻟﺤ‬

‫ﻭﻋﺎﺩل‬

‫**‬

‫ﺍﻟﻤ‬

‫ﺭ‬

‫ﺭ ﺍﻟ ﺭ‬

‫‪ -‬ﺭﺍ ﺔ‬

‫ﺍﻟ‬

‫‪.‬‬

‫ﺍ‬

‫ﻤﺤﻤ ﺍ ﻤﻴ ﺍﻟ ﻴ‬

‫ﺒﻤﺎ ﻴﺘﻀﻤﻥ ﺤﻘﻭﻕ ﺍﻟﻔﻘﺭﺍﺀ ﻓﻲ ﻤﺎل ﺍﷲ ﻭﺘﺤﻘﻴﻕ ﺤﺩ ﺍﻟﻜﻔﺎﻴﺔ ﻟﻜل ﻓﺭﺩ ﻓﻲ‬

‫ﺍﻟﻤﺠﺘﻤﻊ ﺍﻹﺴﻼﻤﻲ "ﻓﻘﻀﻴﺔ ﺍﻟﺘﻭﺯﻴﻊ ﻓﻲ ﺍﻹﺴﻼﻡ ﻗﻀﻴﺔ ﺇﻨﺴﺎﻥ ﻟﻪ ﺍﺤﺘﻴﺎﺠﺎﺘﻪ ﺃﻭ‬ ‫ﻻ ﻭﻗﺒل ﻜل ﺸ‬ ‫ﻤﺘﻁﻠﺒﺎﺘﻪ ﺍﻟﺘﻲ ﻴﺘﻌﻴّﻥ ﺃﻭ ﹰ‬

‫ﺍﻹﻨﺴﺎﻥ ﻭﻴﻨﻤﻴﱢﻬﺎ"‬

‫)‪(1‬‬

‫‪.‬‬

‫ﺇﺸﺒﺎﻋﻬﺎ ﻓﻲ ﺇﻁﺎﺭ ﻴﺤﺎﻓﻅ ﻋﻠﻰ ﺇﻨﺴﺎﻨﻴﺔ‬

‫ﻥ ﻨﻅﺭﻴﺔ ﺍﻟﺘﻭﺯﻴﻊ ﻓﻲ ﺍﻹﺴﻼﻡ ﺘﻌﺘﻤﺩ ﻋﻠﻰ ﺃﺩﺍﺘﻴﻥ ﻫﻤﺎ ‪ :‬ﺍﻟﻌﻤل‬ ‫ﻭﻋﻠﻰ ﻫﺫﺍ ﻓﺈ ّ‬

‫ﻭﺍﻟﺤﺎﺠﺔ ‪ ،‬ﻓﺎﻟﻌﻤل ﺴﺒﺏ ﻟﻤﻠﻜﻴﺔ ﺍﻟﻌﺎﻤل ﻟﻨﺘﻴﺠﺔ ﻋﻤﻠﻪ‪ .‬ﻭﺍﻟﺤﺎﺠﺔ ﺴﺒﺏ ﻟﻀﻤﺎﻥ ﺤﻘﻭﻕ‬

‫ﺍﻟﻌﺎﺠﺯﻴﻥ ﻋﻥ ﺍﻟﻌﻤل ﺃﻭ ﻤﻥ ﻴﻌﻤﻠﻭﻥ ﻭﻟﻜﻨﻬﻡ ﻻ ﻴﺴﺘﻁﻴﻌﻭﻥ ﺴﻭﻯ ﺘﻭﻓﻴﺭ ﺍﻟﺤﺎﺠﺎﺕ‬

‫ﺍﻷﺴﺎﺴﻴﺔ ﺒﺤﻴﺙ ﻴﺘﺎ ﻷﻓﺭﺍﺩ ﻫﺎﺘﻴﻥ ﺍﻟﻔﺌﺘﻴﻥ ﺍﻟﻌﻴﺵ ﺒﺎﻟﺩﺭﺠﺔ ﺍﻟﻌﺎﻤﺔ ﻤﻥ ﺍﻟﺭﻓﺎﻩ ﺃﻭ ﺘﺤﻘﻴﻕ‬

‫ﺤﺩ ﺍﻟﻜﻔﺎﻴﺔ ﻭﻓﻘﹰﺎ ﻟﻤﺒﺎﺩ‬ ‫ﺍﻹﺴــﻼﻤﻲ)‪.(1‬‬

‫ﺍﻟﻜﻔﺎﻟﺔ ﺍﻟﻌﺎﻤﺔ ﻭﺍﻟﺘﻀﺎﻤﻥ ﺍﻻﺠﺘﻤﺎﻋﻲ ﻓﻲ ﺍﻟﻤﺠﺘﻤﻊ‬

‫ﻭﺨﻼﺼﺔ ﺍﻟﻘﻭل ﻓﻲ ﻨﻅﺭﻴﺔ ﺍﻟﺘﻭﺯﻴﻊ ﻓﻲ ﺍﻹﺴﻼﻡ ﻫﻭ ﺤﺭﺹ ﺍﻹﺴﻼﻡ ﻋﻠﻰ ﺘﻭﺯﻴﻊ‬

‫ﺍﻟﺩﺨل ﻭﺍﻟﺜﺭﻭﺓ ﻋﻠﻰ ﺃﺴﺎﺱ ﺍﻟﻌﺩل ﻭﺍﻟﻜﻔﺎﺀﺓ ﺤﻔﻅﹰﺎ ﻟﻠﺘﻭﺍﺯﻥ ﺍﻻﻗﺘﺼﺎﺩﻱ ﺒﻴﻥ ﺃﻓﺭﺍﺩ‬

‫ﻥ ﺍﻟﻔﻘﺭ ﻭﺍﻟﺤﺭﻤﺎﻥ ﻨﺎﺠﻤﺎﻥ ﻋﻥ ﺍﻟﺘﻭﺯﻴﻊ ﻏﻴﺭ ﺍﻟﻌﺎﺩل ﻭﻋﻥ ﻋﺩﻡ ﻭﺠﻭﺩ‬ ‫ﺍﻟﻤﺠﺘﻤﻊ ﺇﺫ ﺃ ّ‬

‫** ﺍﻟﻌﺩﺍﻟﺔ ﺘﻌﻨﻲ ‪ ":‬ﺇﻨﺘﺎﺝ ﻭﺘﻭﺯﻴﻊ ﺍﻟﺴﻠﻊ ﻭﺍﻟﺨﺩﻤﺎﺕ ﺒﻁﺭﻴﻘﺔ ﺘﺸﺒﻊ ﺇﺸـﺒﺎﻋﹰﺎ ﻜﺎﻓﻴـﹰﺎ ﺤﺎﺠـﺎﺕ ﺠﻤﻴـﻊ‬ ‫ﺍﻷﻓﺭﺍﺩ‪ .‬ﻭﺘﻭﻓﺭ ﺘﻭﺯﻴﻌﹰﺎ ﻤﻨﺼﻔﹰﺎ ﻟﻠﺩﺨل ﻭﺍﻟﺜﺭﻭﺓ ﺩﻭﻥ ﺃﻥ ﺘﺅﺜﺭ ﺘﺄﺜﻴﺭﹰﺍ ﺴـﻠﺒﻴﹰﺎ ﻋﻠـﻰ ﺤـﻭﺍﻓﺯ ﺍﻟﻌﻤـل‬ ‫ﻥ ﺍﻟﻨﻅﻡ ﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﻫﻲ ﺍﻟﺘﻲ ﺘﻘﻭﻡ‬ ‫ﻭﺍﻹﺩﺨﺎﺭ ﻭﺍﻻﺴﺘﺜﻤﺎﺭ ﻭﺭﻭ ﺍﻟﻤﺒﺎﺩﺭﺓ ﻓﻲ ﻤﺠﺎل ﺍﻷﻋﻤﺎل ‪ .‬ﻭﺒﻤﺎ ﺃ ﱠ‬ ‫ﻥ ﺍﻟﻨﻬﺞ ﺍﻷﺭﺸـﺩ ﻫـﻭ ﺍﻋﺘﻤـﺎﺩ ﻨﻅـﺎﻡ‬ ‫ﺒﺎﻟﺩﺭﺠﺔ ﺍﻷﻭﻟﻰ ﺒﺎﻟﺘﺼﺩﻱ ﻟﻤﺴﺄﻟﺔ ﺘﺤﻘﻴﻕ ﺍﻟﻜﻔﺎﺀﺓ ﻭﺍﻟﻌﺩﺍﻟﺔ ﻓﺈ ّ‬ ‫ﺍﻗﺘﺼﺎﺩﻱ ﻤﻥ ﺸﺄﻨﻪ ﺃﻥ ﻴﻌﻤل ﻋﻠﻰ ﺘﺤﻘﻴﻕ ﻜل ﻤﻥ ﺍﻟﻜﻔﺎﺀﺓ ﻭﺍﻟﻌﺩﺍﻟﺔ" ‪ .‬ﺍﻨﻅـﺭ ‪ :‬ﺍﻟﻤﺼـﺩﺭ ﺍﻟﺴـﺎﺒﻕ‪،‬‬ ‫ﺹ‪.31‬‬ ‫)‪ (1‬ﺍﻟﻔﻨﺠﺭﻱ‪ :‬ﺍﻟﻤﺸﻜﻠﺔ ﺍﻻﻗﺘﺼﺎﺩﻴﺔ ‪ ،‬ﻤﺼﺩﺭ ﺴﺎﺒﻕ‪ ،‬ﺹ‪.141‬‬ ‫)‪ (1‬ﺍﻟﻔﻨﺠﺭﻱ‪ :‬ﺍﻟﻤﺸﻜﻠﺔ ﺍﻻﻗﺘﺼﺎﺩﻴﺔ ‪ ،‬ﺹ‪. 140-138‬‬ ‫ ﺍﻟﺼﺩﺭ ‪ :‬ﺍﻗﺘﺼﺎﺩﻨﺎ ‪ ،‬ﺹ‪ 354-351‬ﻭﺭﺍﺠﻊ ﻭﺍﻗﻊ ﺍﻟﻔﻘﺭ ﻭﺍﻟﺤﺭﻤﺎﻥ ﻓﻲ ﺩﻴـﺎﺭ ﺍﻟﻤﺴـﻠﻤﻴﻥ ﺍﻟـﺫﻱ‬‫ﻴﺴﺘﺩﻋﻰ ﺇﺸﺎﻋﺔ ﺭﻭ ﺍﻟﺘﻀﺎﻤﻥ ﻭﺍﻟﺘﻜﺎﻓل ﻓﻲ‪:‬‬ ‫ ﻨﺒﻴل ﺼﺒﺤﻲ ﺍﻟﻁﻭﻴل‪ :‬ﺍﻟﺤﺭﻤﺎﻥ ﻭﺍﻟﺘﺨﻠﹼﻑ ﻓﻲ ﺩﻴﺎﺭ ﺍﻟﻤﺴﻠﻤﻴﻥ ‪ ،‬ﻜﺘﺎﺏ ﺍﻷﻤﺔ )‪ ،(7‬ﻁ‪ ،2‬ﻤﺅﺴﺴـﺔ‬‫ﺍﻟﺭﺴﺎﻟﺔ ‪ ،‬ﺒﻴﺭﻭﺕ ﺭﺠﺏ ‪1405‬ﻫـ‪ /‬ﺍﺒﺭﻴل ‪.1985‬‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ ‪1424 /‬ﻫـ‬ ‫ﺇﻁﺎﺭ ﻤﺤ ﱠﺩﺩ ﺃﺨﻼﻗﻴﹰﺎ ﻟﻠﻌﻼﻗﺎﺕ ﺍﻟﺒﺸﺭﻴﺔ ﺒﻴﻥ ﺍﻷﻏﻨﻴﺎﺀ ﻭﺍﻟﻔﻘﺭﺍﺀ‬

‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻹﺠﺘﻤﺎﻋﻴﺔ‬ ‫)‪(2‬‬

‫‪ .‬ﻭﻫﺫﻩ ﻫﻲ ﻤﺸﻜﻠﺔ‬

‫ﺍﻻﻗﺘﺼﺎﺩ ﺍﻟﻭﻁﻨﻲ ﻭﺍﻟﻌﺎﻟﻤﻲ ﺤﻴﺙ ﻴﻅﻬﺭ ﺍﺨﺘﻼل ﺍﻟﺘﻭﺍﺯﻥ ﻓﻲ ﺃﺴﺱ ﺘﻭﺯﻴﻊ ﺍﻟﺜﺭﻭﺓ ﻭﻓﻰ‬

‫ﻋﺩﻡ ﺍﻟﺘﻜﺎﻓﺅ ﻓﻲ ﺍﻟﺘﺩﺍﻭل ﻭﺍﻨﺘﻔﺎﺀ ﺃﻱ ﻋﻼﻗﺔ ﻋﺎﺩﻟﺔ ﺒﻴﻥ ﺍﻟﺩﻭل ﺍﻟﻤﺘﻘﺩﻤﺔ ﻭﺍﻟﺩﻭل ﺍﻟﻨﺎﻤﻴﺔ "‬ ‫ﻭﺤﻴﻥ ﻴﻜﻭﻥ ﺃﺼﺤﺎﺏ ﺍﻟﻤﺯﺍﻴﺎ ﺍﻟﻜﺜﻴﺭﺓ ﻗﻠﺔ ﻤﺤﺩﻭﺩﺓ ﻭﻤﻥ ﻴﻌﺎﻨﻭﻥ ﺍﻟﻔﻘﺭ ﻭﺍﻟﺤﺭﻤﺎﻥ ﻜﺜﺭﺓ‬

‫ﻏﺎﻟﺒﺔ ﻭﺘﺘﺴﻊ ﺍﻟﻬﻭﺓ ﺒﻴﻥ ﺍﻟﻔﺭﻴﻘﻴﻥ ﺒﺩل ﺃﻥ ﺘﻀﻴﻕ ﻓﺎﻟﻘﻀﻴﺔ ﻻ ﺘﻌﺩﻭ ﺃﻥ ﺘﻜﻭﻥ ﻗﻀﻴﺔ‬

‫ﻭﻗﺕ ﻴﺠﺏ ﺒﻌﺩﻩ ﺍﺘﺨﺎﺫ ﺨﻴﺎﺭ ﺤﺎﺴﻡ ﺒﻴﻥ ﺍﻟﺘﻜﻠﻔﺔ ﺍﻟﺴﻴﺎﺴﻴﺔ ﻟﻺﺼﻼ ﻭﺍﻟﻤﺨﺎﻁﺭ ﺍﻟﺴﻴﺎﺴﻴﺔ‬

‫ﻟﻠﺘﻤﺭﺩ "‬

‫)‪(3‬‬

‫ﻥ ﺤﻔﻅ ﺍﻟﺘﻭﺍﺯﻥ ﺍﻻﻗﺘﺼﺎﺩﻱ ﺒﻴﻥ ﺍﻷﻓﺭﺍﺩ ﻭﺍﻟﺩﻭل ﻻ ﻴﺅﺩﻯ ﻓﻘﻁ‬ ‫ﻭﻤﻥ ﺜﻡ ﻓﺈ ّ‬ ‫ﻋﻭﺍﻤل ﺍﻟﺘﻔﻜﻙ‬

‫ﺇﻟﻰ ﺘﻘﻠﻴل ﺍﻟﻤﻌﺎﻨﺎﺓ ﻭﺍﻟﺤﺭﻤﺎﻥ ﻭﺇﻨﻤﺎ ﻴﻌﻤل ﻜﺫﻟﻙ ﻋﻠﻰ ﺍﻟﺘﻘﻠﻴل ﻤﻥ‬ ‫ﺍﻻﺠﺘﻤﺎﻋﻲ ﻭﺍﻻﻀﻁﺭﺍﺒﺎﺕ ﺍﻟﺴﻴﺎﺴﻴﺔ ﻭﺘﺤﻘﻴﻕ ﺍﻟﺴﻠﻡ ﺍﻟﻌﺎﻟﻤﻲ ‪.‬‬

‫ﻥ ﺍﻹﺴﻼﻡ ﺤ ﱠﺩﺩ ﺒﻌﺽ ﺍﻟﻤﻌﺎﻴﻴﺭ ﻟﺫﻟﻙ‬ ‫ﻭﻟﻜﻲ ﻴﺘﺤﻘﻕ ﻫﺫﺍ ﺍﻟﺘﻭﺍﺯﻥ ﺍﻻﻗﺘﺼﺎﺩﻱ ﻓﺈ ّ‬

‫ﻭﻫﻲ)‪-:(1‬‬

‫ﺃ‪ -‬ﻋﺩﻡ ﺍﻟﺴﻤﺎ ﺒﺎﻟﺜﺭﻭﺓ ﻭﺍﻟﻐﻨﻲ ﺇﻻ ﺒﻌﺩ ﻀﻤﺎﻥ ﺤﺩ ﺍﻟﻜﻔﺎﻴﺔ ﻟﻜل ﻓﺭﺩ ‪.‬‬ ‫ﺏ‪ -‬ﻋﺩﻡ ﺍﻟﺴﻤﺎ ﺒﺎﺴﺘﺌﺜﺎﺭ ﺃﻗﻠﻴﺔ ﺒﺨﻴﺭﺍﺕ ﺍﻟﻤﺠﺘﻤﻊ ‪.‬‬

‫ﻥ‬ ‫ﺝ‪ -‬ﺇﻋﺎﺩﺓ ﺍﻟﺘﻭﺯﻴﻊ ﻋﻨﺩ ﺍﻓﺘﻘﺎﺩ ﺍﻟﺘﻭﺍﺯﻥ ‪ ،‬ﻭﻫﺫﺍ ﻭﺍﺠﺏ ﻤﻥ ﻭﺍﺠﺒﺎﺕ ﺍﻟﺩﻭﻟﺔ ﻭﻤﻥ ﺜﻡ ﻓﺈ ّ‬ ‫ﺘ ّﺩﺨل ﺍﻟﺩﻭﻟﺔ ﻓﻲ ﺍﻟﻨﺸﺎﻁ ﺍﻻﻗﺘﺼﺎﺩﻱ ﻓﻲ ﺍﻹﺴﻼﻡ ﺃﻤﺭ ﻋﻠﻰ ﺩﺭﺠﺔ ﺒﺎﻟﻐﺔ ﻤﻥ‬

‫ل ﻤﻤﺎﺭﺴﺔ ﺍﻟﺩﻭﻟﺔ ﺍﻟﻨﺒﻭﻴﺔ ﻭﺘﺩﺨﻠﻬﺎ ﻓﻲ ﺍﻟﻨﺸﺎﻁ‬ ‫ﺍﻷﻫﻤﻴﺔ ﻟﻀﻤﺎﻥ ﺤﻘﻭﻕ ﺍﻟﻔﻘﺭﺍﺀ ‪ .‬ﻭﻟﻌ ّ‬

‫ﺍﻻﻗﺘﺼﺎﺩﻱ ﺨﻴﺭ ﺩﻟﻴل ﻋﻠﻲ ﺩﻭﺭ ﺍﻟﺩﻭﻟﺔ ﻓﻲ ﺤﻔﻅ ﺍﻟﺘﻭﺍﺯﻥ ﺍﻻﻗﺘﺼﺎﺩﻱ ﻭﺫﻟﻙ ﺤﻴﻨﻤﺎ‬ ‫)‪(2‬‬

‫ﺤﺩﺙ ﺍﺨﺘﻼل ﻓﻲ ﺍﻟﻤﺭﺍﻜﺯ ﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﺒﻴﻥ ﺍﻟﻤﻬﺎﺠﺭﻴﻥ ﻭﺍﻷﻨﺼﺎﺭ‬

‫‪.‬‬

‫)‪ (2‬ﺍﻟﺼﺩﺭ ‪ :‬ﺍﻗﺘﺼﺎﺩﻨﺎ ‪ ،‬ﺹ‪. 343‬‬ ‫)‪ (3‬ﺃﻨﻅﺭ‪:‬‬ ‫ ‪Mchnamare: Robert: One Hundred Countries, Two Billion People, The‬‬‫‪Dimension of Developement, Praeger Publichers, New York, 1973,P.112‬‬ ‫)‪ (1‬ﺍﻟﻔﻨﺠﺭﻱ ‪ :‬ﺍﻟﻤﺸﻜﻠﺔ ﺍﻻﻗﺘﺼﺎﺩﻴﺔ ‪ ،‬ﺹ‪.156-155‬‬ ‫)‪ (2‬ﻋﻠﻲ ﻋﺒﺩ ﺍﻟﺭﺴﻭل ‪ :‬ﺍﻟﻤﺒﺎﺩ ﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﻓﻲ ﺍﻹﺴﻼﻡ ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺭ‪ ،1969 ،‬ﺹ‪ 105‬ﻭﻤﺎ ﺒﻌﺩﻫﺎ‪.‬‬

‫ﺍﻟﺘﻤﻜﻴ ﺍﻟﺤ‬

‫ﺭ‬

‫ﺍﻟﻤ‬

‫ﺭ ﺍﻟ ﺭ‬

‫ﺍﻟ‬

‫‪ -‬ﺭﺍ ﺔ‬

‫‪.‬‬

‫ﻤﺤﻤ ﺍ ﻤﻴ ﺍﻟ ﻴ‬

‫ﺍ‬

‫ﻥ ﺍﻟﺜﺭﻭﺓ ﻓﻲ ﺍﻹﺴﻼﻡ ﺃﺼل ﻤﻥ ﺃﺼﻭل ﺍﻟﻘﻭﺓ ﻭﺃﻫ ّﻡ‬ ‫ﻭﻤﺎ ﻨﻭﺩ ﺍﻟﻭﺼﻭل ﺇﻟﻴﻪ ﻫﻭ ﺃ ّ‬

‫ﻭﺴﻴﻠﺔ ﻴﺅﺩﻯ ﺒﻬﺎ ﺍﻹﻨﺴﺎﻥ ﺩﻭﺭ ﺍﻟﺨﻼﻓﺔ ﻭﻴﺴﺘﺨﺩﻤﻬﺎ ﻓﻲ ﺘﻨﻤﻴﺔ ﺠﻤﻴﻊ ﺍﻟﻁﺎﻗﺎﺕ ﺍﻟﺒﺸﺭﻴﺔ‬ ‫ﻭﺍﻟﺘﺴﺎﻤﻲ ﺒﺈﻨﺴﺎﻨﻴﺔ ﺍﻹﻨﺴﺎﻥ ﻓﻲ ﻤﺠﺎﻻﺘﻬﺎ ﺍﻟﻤﻌﻨﻭﻴﺔ ﻭﺍﻟﻤﺎﺩﻴﺔ " ﻓﺘﻨﻤﻴﺔ ﺍﻟﺜﺭﻭﺓ ﻭﺍﻹﻨﺘﺎﺝ‬ ‫ﻭﺘﺤﻘﻴﻕ ﺍﻟﻬﺩﻑ ﺍﻷﺴﺎﺱ ﻤﻥ ﺨﻼﻓﺔ ﺍﻹﻨﺴﺎﻥ ﻓﻲ ﺍﻷﺭﺽ ﻫﻲ ﻨﻌﻡ ﺍﻟﻌﻭﻥ ﻋﻠﻰ ﺍﻵﺨﺭﺓ‬

‫ﻭﻻ ﺨﻴﺭ ﻓﻴﻤﻥ ﻻ ﻴﺴﻌﻰ ﺇﻟﻴﻬﺎ ﻭﻟﻴﺱ ﻟﻠﻤﺴﻠﻤﻴﻥ ﺒﻭﺼﻔﻬﻡ ﺤﻤﻠﺔ ﺭﺴﺎﻟﺔ ﻓﻲ ﺍﻟﺤﻴﺎﺓ ﻤﻥ‬

‫ﺘﺭﻜﻬﺎ ﻭﺇﻫﻤﺎﻟﻬﺎ ﺴﺒﻴل ‪ .‬ﻭﺃﻤﺎ ﺘﻨﻤﻴﺔ ﺍﻟﺜﺭﻭﺓ ﻭﺍﻹﻨﺘﺎﺝ ﻷﺠل ﺍﻟﺜﺭﻭﺓ ﺒﺫﺍﺘﻬﺎ ﻭﺒﻭﺼﻔﻬﺎ‬

‫ﺍﻟﻤﺠﺎل ﺍﻷﺴﺎﺱ ﺍﻟﺫﻱ ﻴﻤﺎﺭﺱ ﻓﻴﻪ ﺍﻹﻨﺴﺎﻥ ﺤﻴﺎﺘﻪ ﻭﻴﻐﺭﻕ ﻓﻴﻪ ﻓﻬﻲ ﺭﺃﺱ ﻜل ﺨﻁﻴﺌﺔ ‪،‬‬ ‫)‪(3‬‬

‫ﻭﻫﻲ ﺍﻟﺘﻲ ﺘﺒﻌﺩﻩ ﻋﻥ ﺭﺒﻪ ﻭﺘﻤﺤﻭ ﻤﻥ ﺃﻤﺎﻤﻪ ﺍﻷﻫﺩﺍﻑ ﺍﻟﻜﺒﺭﻯ "‬

‫‪.‬‬

‫ﻭﻟﻘﺩ ﺃﻋﻁﻰ ﺍﻹﺴﻼﻡ ﺍﻟﺩﱠﻭﻟﺔ ﺼﻼﺤﻴﺎﺕ ﻭﺍﺴﻌﺔ ﻟﻤﺭﺍﻗﺒﺔ ﺍﻟﻨﺸﺎﻁ ﺍﻻﻗﺘﺼﺎﺩﻱ ﻭﻫﻭ‬

‫ﺃﻤﺭ ﻟﻪ ﺃﻫﻤﻴﺘﻪ ﻭﺩﻻﻟﺘﻪ ﻓﻲ ﺍﻟﺤﺩ ﻤﻥ ﺍﻟﺸﺭﻭﺭ ﺍﻟﻨﺎﺠﻤﺔ ﻋﻥ ﻋﺩﻡ ﺍﻟﺘﻘﻴﱡﺩ ﺒﺘﻭﺠﻴﻬﺎﺕ‬

‫ل ﺇﺒﻌﺎﺩ‬ ‫ﻥ ﺍﷲ ﺴﺒﺤﺎﻨﻪ ﻭﺘﻌﺎﻟﻰ "ﻴﺯﻉ ﺒﺎﻟﺴﻠﻁﺎﻥ ﺒﻤﺎ ﻻ ﻴﺯﻉ ﺒﺎﻟﻘﺭﺁﻥ " ‪ .‬ﻭﻟﻌ ّ‬ ‫ﺍﻟﺸﺭﻴﻌﺔ ﻓﺈ ّ‬

‫ﺍﻟﺩﻭﻟﺔ ﻋﻥ ﺍﻟﻨﺸﺎﻁ ﺍﻻﻗﺘﺼﺎﺩﻱ ﻓﻰ ﺍﻟﻌﺎﻟﻡ ﺍﻟﻴﻭﻡ ﻭﻓﻲ ﻅل ﺍﻟﻌﻭﻟﻤﺔ ﺨﻴﺭ ﺩﻟﻴل ﻋﻠﻰ‬

‫ﺃﻫﻤﻴﺔ ﻭﺠﻭﺩ ﺍﻟﺩﱠﻭﻟﺔ ﻓﻲ ﺍﻟﻤﻤﺎﺭﺴﺔ ﺍﻻﻗﺘﺼﺎﺩﻴﺔ ‪ ،‬ﺤﻴﺙ ﺼﺎﺭ ﺍﻟﺴﻭﻕ ﻴﻨﻅﻡ ﻨﻔﺴﻪ ﺒﻨﻔﺴﻪ‬ ‫ﺩﻭﻥ ﺘﺩﺨل ﺍﻟﺩﱠﻭﻟﺔ ﻓﻲ ﺍﻟﺤﻴﺎﺓ ﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﻓﺄﺩﻯ ﻫﺫﺍ ﺇﻟﻰ ﺘﺭﻜﱡﺯ ﺍﻟﺜﺭﻭﺓ ﻓﻰ ﺃﻴﺩ ﻗﻠﻴﻠﺔ‬

‫ﻭﺍﺘﺴﻌﺕ ﺍﻟﻔﺭﻭﻕ ﺒﻴﻥ ﺍﻟﺠﻤﺎﻋﺎﺕ ﻭﺍﻟﺩﱡﻭل ﺍﺘﺴﺎﻋﹰﺎ ﻻ ﻤﺜﻴل ﻟﻪ ‪ .‬ﻭﺃﺼﺒﺢ ﻤﺭﺍﻋﺎﺓ ﺍﻟﺒﻌﺩ‬

‫ﺍﻻﺠﺘﻤﺎﻋﻲ ﻭﺤﺎﺠﺎﺕ ﺍﻟﻔﻘﺭﺍﺀ ﻋﺒﺌ ﹰﺎ ﻻ ﻴﻁﺎﻕ ﻭﻤﻥ ﺜﻡ ﻓﻘﺩ ﺘﻡ ﺘﺩﻤﻴﺭ ﺍﻻﺴﺘﻘﺭﺍﺭ‬

‫ﻥ ﺍﻟﻨﻤﻭﺫﺝ ﺍﻻﻗﺘﺼﺎﺩﻱ ﺍﻟﺭﺃﺴﻤﺎﻟﻲ ﺍﻟﺫﻱ ﺍﺒﺘﻜﺭﻩ ﺍﻟﻐﺭﺏ ﻟﻴﺱ‬ ‫ﺍﻻﺠﺘﻤﺎﻋﻲ‪ .‬ﻭﻋﻠﻰ ﻫﺫﺍ ﻓﺈ ّ‬

‫ﺼﺎﻟﺤﹰﺎ ﻟﺒﻨﺎﺀ ﺍﻟﻤﺴﺘﻘﺒل ‪ ،‬ﺃﻱ ﻟﺒﻨﺎﺀ ﻤﺠﺘﻤﻌﺎﺕ ﻗﺎﺩﺭﺓ ﻋﻠﻰ ﺍﻟﻨﻤﻭ ﻭﺍﻻﻨﺴﺠﺎﻡ ﻤﻊ ﺍﻟﺒﻴﺌﺔ‬ ‫ﻭﺘﺤﻘﻴﻕ ﺍﻟﺘﻭﺯﻴﻊ ﺍﻟﻌﺎﺩل ﻟﻠﺩﺨل ﻭﺍﻟﺜﺭﻭﺓ‬

‫)‪(1‬‬

‫‪.‬‬

‫)‪ (3‬ﺍﻟﺼﺩﺭ‪ :‬ﺍﻗﺘﺼﺎﺩﻨﺎ ‪،‬ﻤﺼﺩﺭ ﺴﺎﺒﻕ ‪ ،‬ﺹ‪.671‬‬ ‫)‪ (1‬ﻫﺎﻨﺱ ﺒﻴﺘﺭ ﻤﺎﺭﺘﻴﻥ ﻭﻫﺎﺭﺍﻟﺩ ﺸﻭﻤﺎﻥ‪ :‬ﻓ ﺍﻟﻌﻭﻟﻤﺔ‪ ،‬ﺍﻻﻋﺘﺩﺍﺀ ﻋﻠﻰ ﺍﻟﺩﻴﻤﻘﺭﺍﻁﻴﺔ ﻭﺍﻟﺭﻓﺎﻫﻴﺔ‪ ،‬ﺹ‪-8‬‬ ‫‪.16‬‬ ‫‪ -‬ﺸﺎﺒﺭﺍ ‪ :‬ﻨﺤﻭ ﻨﻅﺎﻡ ﻨﻘﺩﻱ ﻋﺎﺩل ‪ ،‬ﻤﺼﺩﺭ ﺴﺎﺒﻕ ‪ ،‬ﺹ‪.70‬‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ ‪1424 /‬ﻫـ‬

‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻹﺠﺘﻤﺎﻋﻴﺔ‬

‫ﺍﻟ ﺘﻤﺔ ‪:‬‬

‫ﻥ ﺍﻟﻨﺘﺎﺌﺞ ﺍﻟﺘﻲ ﻨﺨﺭﺝ ﺒﻬﺎ ﺘﺘﻠﺨﺹ ﻓﻲ ﺍﻵﺘﻲ ‪-:‬‬ ‫ﺒﻌﺩ ﺃﻥ ﺩﺭﺴﻨﺎ ﻭﺴﺎﺌل ﺍﻟﺘﻤﻜﻴﻥ ﻓﺈ ّ‬

‫‪ :‬ﺇﺫﺍ ﻜﺎﻥ ﺍﻟﺘﻤﻜﻴﻥ ﻻ ﻴﺘﺤﻘﻕ ﺇﻻ ﻤﻥ ﺨﻼل ﺍﻟﺴﱠﻌﻲ ﻭﻓﻘ ﹰﺎ ﻟﻤﻨﻬﺞ ﺍﻟﻤﺭﺤﻠﻴﺔ ﻭﺍﻟﺘﺩﺭﺝ‬

‫ﻥ ﺍﻟﻭﺴﻴﻠﺔ ﺍﻟﺜﻘﺎﻓﻴﺔ ﻭﻤﺎ ﺘﺸﺘﻤل ﻋﻠﻴﻪ ﻤﻥ ﺃﺒﻌﺎﺩ ﺘﺼﻭﺭﻴﺔ ﻭﻤﻌﺭﻓﻴﺔ ﻭﻤﻨﻬﺠﻴﺔ‬ ‫ﻓﺈ ّ‬

‫ﺘﻌﺘﺒﺭ ﻨﻘﻁﺔ ﺍﻻﻨﻁﻼﻕ ﻟﺘﺤﻘﻴﻕ ﺃﻫﺩﺍﻑ ﺍﻟﺘﻤﻜﻴﻥ ﺍﻟﺤﻀﺎﺭﻱ ﻷﻨﹼﻬﺎ ﻤﻌﻨﻴﺔ ﺒﺒﻨﺎﺀ‬

‫ﺍﻹﻨﺴﺎﻥ ﺍﻟﺫﻱ ﻴﺘﻁﺎﺒﻕ ﻤﻊ ﺍﻟﺨﻁﺎﺏ ﺍﻹﻟﻬﻲ ﻭﺍﻟﻤﻤﺎﺭﺱ ﻟﻭﻅﺎﺌﻔﻪ ﺍﻷﺴﺎﺴﻴﺔ ﻓﻲ‬

‫ﺸّﻬﺎﺩﺓ ﻋﻠﻰ ﺍﻵﺨﺭﻴﻥ ‪ .‬ﻭﻤﺎ ﻟﻡ ﻴﺘﻡ ﺇﻴﺠﺎﺩ‬ ‫ﺍﻟﻌﺒﺎﺩﺓ ﻭﺍﻹﻋﻤﺎﺭ ﻭﺍﻹﻨﻘﺎﺫ ﻭﺍﻟﺘﻌﺎﺭﻑ ﻭﺍﻟ ﹶ‬ ‫ﻥ ﻫﺫﻩ‬ ‫ﻫﺫﺍ ﺍﻹﻨﺴﺎﻥ ﺍﻟ َﺭّﺴﺎﻟﻲ ﻓﻠﻴﺱ ﺜﻤﺔ ﺴﺒﻴل ﻴﻭﺼل ﺇﻟﻰ ﺍﻟﺘﻤﻜﻴﻥ ‪ ،‬ﻭﻟﻬﺫﺍ ﻓﺈ ّ‬

‫ﺍﻟﻭﺴﻴﻠﺔ ﻜﺎﻨﺕ ﻫﻲ ﺍﻟﺒﺩﺍﻴﺔ ﻟﻜﺎﻓﺔ ﺍﻟﺩﻋﻭﺍﺕ ﺍﻟﻨﺒﻭﻴﺔ ‪.‬‬

‫ﻥ ﻤﺤﺎﻭﺭ ﺍﻟﻭﺴﻴﻠﺔ ﺍﻟﺜﻘﺎﻓﻴﺔ ﺍﻟﺘﻲ ﻴﺘﻡ ﺒﻭﺍﺴﻁﺘﻬﺎ ﺇﻴﺠﺎﺩ ﺍﻹﻨﺴﺎﻥ ﺍﻟ َﺭّﺴﺎﻟﻲ ﺍﻟﺫﻱ‬ ‫ﻴ ‪ :‬ﺇّ‬ ‫ﻴﺘﻁﺎﺒﻕ ﻤﻊ ﺍﻟﺨﻁﺎﺏ ﺍﻹﻟﻬﻲ ﺘﻨﺘﻅﻡ ﻓﻲ ﺍﻵﺘﻲ ‪-:‬‬

‫ﺃ‪ -‬ﻤﺤﻭﺭ ﺘﺼﻭﺭﻱ ﻭﺍﻋﺘﻘﺎﺩﻱ ﻴﻌﻤل ﻋﻠﻰ ﺘﻐﻴﻴﺭ ﺒﺎﻁﻥ ﺍﻹﻨﺴﺎﻥ ﺃﻭ ﻋﺎﻟﻡ ﺍﻷﻨﻔﺱ ‪ ،‬ﺇﺫ‬ ‫ﻥ ﺘﻐﻴﻴﺭ ﺍﻟﻭﺍﻗﻊ ﺍﻻﺠﺘﻤﺎﻋﻲ ﻴﺴﺘﻠﺯﻡ ﺘﻐﻴﻴﺭ ﻭﺍﻗﻊ ﺃﺴﺒﻕ ﻤﻨﻪ ﻫﻭ ﺍﻟﻭﺍﻗﻊ ﺍﻟﻨﻔﺴﻲ ‪.‬‬ ‫ﺃّ‬ ‫ﻭﻫﺫﺍ ﺍﻟﺘﻐﻴﻴﺭ ﻟﻌﺎﻟﻡ ﺍﻷﻨﻔﺱ ﻴﺘﺤﻘﻕ ﻤﻥ ﺨﻼل ﺍﻟﻤﻨﻅﻭﻤﺔ ﺍﻹﻴﻤﺎﻨﻴﺔ ﺍﻟﺘﻲ ﺘﺠﻴﺏ ﻋﻠﻰ‬

‫ﻥ ﺍﻟﻤﻨﻅﻭﻤﺔ ﺍﻹﻴﻤﺎﻨﻴﺔ ﻓﻲ ﺍﻹﺴﻼﻡ ﺘﺠﻌل ﻤﻥ ﺍﻹﻴﻤﺎﻥ ﺒﺎﷲ‬ ‫ﺍﻷﺴﺌﻠﺔ ﺍﻟﻜﻠﻴﺔ ‪ .‬ﻭﻻ ﺸﻙ ﺃ ّ‬ ‫ﻭﺘﻭﺤﻴﺩﻩ ﺃﺴﺎﺴﹰﺎ ﻟﺒﻨﺎﺌﻬﺎ ‪ .‬ﻭﻋﻠﻰ ﻫﺫﺍ ﻓﺈﻨﻪ ﻤﺎ ﻟﻡ ﻴﺘﻡ ﺘﻐﻴﻴﺭ ﻋﺎﻟﻡ ﺍﻷﻨﻔﺱ ﻭﻓﻕ ﻤﻘﻭﻻﺕ‬

‫ﻥ ﺘﻐﻴﻴﺭ ﺍﻟﻭﺍﻗﻊ ﻟﻥ ﻴﺘﺤﻘﻕ ﻭﻓﻕ ﺍﻟﻤﺭﺍﺩ ﺍﻹﻟﻬﻲ ‪.‬‬ ‫ﺍﻟﻤﻨﻅﻭﻤﺔ ﺍﻟﻌﻘﺩﻴﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻓﺈ ّ‬ ‫ﻥ ﻋﻤﻠﻴﺔ ﺍﻟﺒﻨﺎﺀ ﺍﻟﺤﻀﺎﺭﻱ ﺃﻭ ﺇﻋﺎﺩﺓ ﺍﻟﺒﻨﺎﺀ ﻻ ﺒﺩ ﺃﻥ ﺘﻨﺒﺜﻕ ﻤﻥ ﻋﻘﻴﺩﺓ‬ ‫ﻭﺒﻤﻌﻨﻰ ﺁﺨﺭ ﻓﺈ ّ‬

‫ﻥ ﻟﻜل ﺤﻀﺎﺭﺓ ﺠﻭﻫﺭﻫﺎ ﺍﻟﺨﺎﺹ ‪ ،‬ﻭﺠﻭﻫﺭ ﺍﻟﺤﻀﺎﺭﺓ ﺍﻹﺴﻼﻤﻴﺔ ﻫﻭ‬ ‫ﺍﻷﻤﺔ ‪ ،‬ﺫﻟﻙ ﺃ ّ‬

‫ﻥ ﺒﻨﺎﺀ ﻋﺎﻟﻡ ﺍﻷﻨﻔﺱ ﻭﻓﻘﹰﺎ ﻻﻁﺭﻭﺤﺎﺕ ﻤﻨﻅﻭﻤﺔ ﻏﻴﺭ ﺇﺴﻼﻤﻴﺔ‬ ‫ﺍﻟﺘﻭﺤﻴﺩ‪ .‬ﻭﻤﻥ ﺜﻡ ﻓﺈ ّ‬

‫ﻴﻌﻨﻲ ﺃﻥ ﺘﺘﻭﻗﻑ ﺍﻟﺤﻀﺎﺭﺓ ﺍﻹﺴﻼﻤﻴﺔ ﻋﻥ ﺍﻟﻌﻁﺎﺀ ‪ ،‬ﻭﺃﻥ ﻴﺘﻭﻗﻑ ﺘﺒﻌﹰﺎ ﻟﺫﻟﻙ ﺍﻟﺩﱠﻭﺭ‬ ‫ﺍﻟ َﺭّﺴﺎﻟﻲ ﻟﺤﺎﻤﻠﻲ ﻫﺫﻩ ﺍﻟﺤﻀﺎﺭﺓ ‪.‬‬

‫ﺍﻟﺘﻤﻜﻴ ﺍﻟﺤ‬

‫ﺭ‬

‫ﺍﻟﻤ‬

‫ﺭ ﺍﻟ ﺭ‬

‫‪ -‬ﺭﺍ ﺔ‬

‫ﺍﻟ‬

‫‪.‬‬

‫ﺍ‬

‫ﻤﺤﻤ ﺍ ﻤﻴ ﺍﻟ ﻴ‬

‫ﺏ‪ -‬ﻭﻤﺤﻭﺭ ﻤﻌﺭﻓﻲ ﻴﺴﺘﻬﺩﻑ ﻋﻘل ﺍﻹﻨﺴﺎﻥ ﻟﺘﺸﻜﻴﻠﻪ ﺒﺎﻟﺼﻴﻐﺔ ﺍﻟﺘﻲ ﺘﻤ ﹶﻜّﻨﻪ ﻤﻥ ﺍﻟﺘﻌﺎﻤل‬

‫ﻤﻊ ﺍﻟﻜﻭﻥ ﻭﺍﻟﻌﺎﻟﻡ ﻭﺍﻟﻭﺠﻭﺩ ‪ .‬ﻭﻤﻥ ﺜﻡ ﻓﻘﺩ ﺍﺒﺘﺩﺃ ﺍﻟﺨﻁﺎﺏ ﺍﻹﺴﻼﻤﻲ ﺒﺎﻟﻘﺭﺍﺀﺓ ﺒﺎﺴﻡ‬ ‫ﺍﻟﺭﺏ ﻜﻤﺩﺨل ﻭﺴﺒﻴل ﺇﻟﻲ ﺍﻟﺘﻐﻴﻴﺭ ‪ .‬ﻭﺍﻟﻘﺭﺍﺀﺓ ﺍﻹﺴﻼﻤﻴﺔ ﺫﺍﺕ ﻤﻨﻬﺠﻴﺔ ﺨﺎﺼﺔ‬ ‫ﻭﺘﻌﺒﻴﺭ ﻴﺘﺴﻊ ﻟﻴﺸﻤل ﺍﻟﻤﺴﻁﻭﺭ ﻓﻲ ﺍﻟﺴﻁﻭﺭ ﻭﺍﻟﻤﻨﺜﻭﺭ ﻓﻰ ﺍﻟﻭﺠﻭﺩ ﻭﻫﻜﺫﺍ ﻴﻜﻭﻥ‬

‫ﺍﻷﻤﺭ ﻤﺘﻌﻠﻘﹰﺎ ﺒﺎﻟﻭﺤﻲ ﺍﻟﻨﺎﺯل ﻭﺍﻟﻭﺠﻭﺩ ﺍﻟﻤﺒﺜﻭﺙ ‪ .‬ﻭﻫﺫﻩ ﺍﻟﻘﺭﺍﺀﺓ ﺍﻟﻘﺎﺼﺩﺓ ﺼﺎﺤﺒﺘﻬﺎ‬

‫ﺩﻋﻭﺓ ﺍﻟﻘﺭﺁﻥ ﻟﻺﻨﺴﺎﻥ ﺒﺎﻟﺘﻔﻜﹼﺭ ﻭﺍﻟﺘﺩﺒّﺭ ﻭﺍﻟﺘﻔﹼﻘﻪ ‪ ،‬ﻭﻫﻲ ﺩﻋﻭﺓ ﺼﺭﻴﺤﺔ ﻟﻠﻌﻘل‬

‫ﻼ ﺘﺠﺭﻴﺒﻴﹰﺎ ﻴﻘﻭﻡ ﺒﺘﺴﺨﻴﺭ ﻤﻭﺠﻭﺩﺍﺕ ﺍﻟﻁﺒﻴﻌﺔ ‪ .‬ﻭﻫﺫﺍ ﻴﻌﻨﻲ ﺃﻥ‬ ‫ﺍﻟﻤﺴﻠﻡ ﻟﻴﻜﻭﻥ ﻋﻘ ﹰ‬ ‫ﻼ ﻤﻥ ﺃﺼﻭل ﺍﻟﻘﻭﺓ ‪ .‬ﻓﺎﻷﻤﻡ ﺍﻟﺘﻲ ﺘﻤﻠﻙ‬ ‫ﺘﺒﺭﺯ ﺍﻟﻌﻠﻭﻡ ﺍﻟﺘﺠﺭﻴﺒﻴﺔ ﺍﻟﻤﺎﺩﻴﺔ ﻟﺘﻜﻭﻥ ﺃﺼ ﹰ‬

‫ﺍﻟﻌﻠﻡ ﻭﺍﻟﺘﻘﻨﻴﺔ ﻫﻲ ﺍﻷﻤﻡ ﺍﻟﻘﻭﻴﺔ ‪ ،‬ﺍﻟﺴﻴّﺩﺓ ﻭﺍﻟﺤﺎﻜﻤﺔ‪ .‬ﻭﺍﻷﻤﻡ ﺍﻟﺘﻲ ﻻ ﺘﻤﻠﻙ ﺍﻟﻌﻠﻡ‬ ‫ﻭﺍﻟﺘﻘﻨﻴﺔ ﻫﻲ ﺍﻷﻤﻡ ﺍﻟﻌﺎﺠﺯﺓ ﻭﺍﻟﻀﻌﻴﻔﺔ ‪ .‬ﻭﻤﻤﺎ ﻻ ﺸﻙ ﻓﻴﻪ ﺃﻨﻪ ﻟﻴﺱ ﺜﻤﺔ ﻓﺼل ﻓﻲ‬

‫ﺍﻹﺴﻼﻡ ﺒﻴﻨﻤﺎ ﻫﻭ ﺩﻴﻨﻲ ﻭﻤﺎ ﻫﻭ ﺩﻨﻴﻭﻱ ﻓﻜل ﺍﻟﻌﻠﻭﻡ ﻋﺒﺎﺩﺓ ﻭﻤﻥ ﺜﻡ ﻓﻬﻲ ﺠﻤﻴﻌ ﹰﺎ‬

‫ﻥ ﺍﻟﻔﻜﺭﺓ ﺍﻹﺴﻼﻤﻴﺔ – ﺍﻟﻌﻘﻴﺩﺓ‪ -‬ﻫﻲ ﺃﻗﻭﻯ ﻓﻜﺭﺓ‬ ‫ﺩﻴﻨﻴﺔ ﺍﻟﺠﻭﻫﺭ ‪ .‬ﻭﻫﺫﺍ ﻴﻌﻨﻲ ﺃ ّ‬

‫ﻥ ﺍﻟﺘﺤﺩﻴﺙ ﻫﻭ‬ ‫ﻴﻤﻜﻨﻬﺎ ﺃﻥ ﺘﺤﺭﱢﻙ ﺍﻟﻤﺴﻠﻡ ﻓﻲ ﺍﺘﺠﺎﻩ ﺍﻻﺴﺘﻌﺩﺍﺩ‪ /‬ﺍﻟﺘﺤﺩﻴﺙ ﻷ ّ‬

‫ﻤﻀﻤﻭﻥ ﺍﻻﺴﺘﻌﺩﺍﺩ ﻭﻤﻀﻤﻭﻥ ﺍﻻﺴﺘﻁﺎﻋﺔ ﺤﺴﺏ ﺍﻵﻴﺔ ﺍﻟﻜﺭﻴﻤﺔ‪ .‬ﻭﻟﻠﺨﺭﻭﺝ ﻤﻥ‬

‫ﺍﻟﻐﻔﻠﺔ ﻭﺘﺤﻘﻴﻕ ﻤﻘﺎﺼﺩ ﺍﻟﺸﺭﻴﻌﺔ ﻴﺠﺏ ﺍﻟﺩﺨﻭل ﻓﻲ ﻨﻅﺎﻡ ﺍﻟﻤﻌﺎﺼﺭﺓ ﺒﺘﺤﺼﻴل‬

‫ﻥ ﺍﻟﻤﺴﺄﻟﺔ ﻋﻨﺩ‬ ‫ﺍﻟﻌﻠﻭﻡ ﺍﻟﺘﻁﺒﻴﻘﻴﺔ ﻭﺍﺴﺘﺜﻤﺎﺭﻫﺎ ﻭﺘﺤﺩﻴﺙ ﺍﻟﺘﻘﻨﻴﺎﺕ ﻭﺍﻟﻌﻘﻠﻴﺎﺕ ﻷ ّ‬ ‫ﺍﻟﻤﺴﻠﻤﻴﻥ ﺘﺘﻌﻠﻕ ﺒﻤﺴﺅﻭﻟﻴﺔ ﻭﺭﺴﺎﻟﺔ ﻭﻟﻴﺴﺕ ﺒﻤﻨﻔﻌﺔ ﺨﺎﺼﺔ ﺃﻭ ﺍﺴﺘﻐﻼل ﻭﻫﻴﻤﻨﺔ‬

‫ﻥ ﺍﻟﺘﺤﺩﻴﺙ ﻓﻲ ﻓﻜﺭﻩ ﺤﺭﺏ ﻭﻋﺩﻭﺍﻥ ﻭﻓﻲ ﺍﻟﻔﻜﺭﺓ ﺍﻹﺴﻼﻤﻴﺔ‬ ‫ﻜﻤﺎ ﻋﻨﺩ ﺍﻵﺨﺭ ﺇﺫ ﺃ ّ‬ ‫ﺭﺴﺎﻟﺔ‬

‫)‪(1‬‬

‫)‪.(1‬‬

‫ﻥ‬ ‫ﺃﺤﻤﺩ ﺍﻟﻌﻤﺎﺭﻱ‪ :‬ﻨﻅﺭﻴﺔ ﺍﻻﺴﺘﻌﺩﺍﺩ‪ ،‬ﺹ‪ .56‬ﻭﺃﻨﻅﺭ ﺇﻟﻰ ﻗﻭل ﺍﻟﺴﻠﻴﻤﺎﻨﻲ ﻤﺤﻤﺩ ﺒﻥ ﺍﻷﻋـﺭﺝ " ﺇ ّ‬ ‫ﺍﻟﺩﻴﻥ ﺍﻟﺤﻨﻴﻑ ﺃﺴﺎﺴﻪ ﺍﻟﻭﺤﻴﺩ ﻁﻠﺏ ﺍﻟﻐﻠﺏ ﻭﺍﻟﻔﺘﻭﺤﺎﺕ ﻭﺍﻟﺩﻋﻭﺓ ﺇﻟﻰ ﺍﻟﺤﻕ ﺒﺤﻴﺙ ﺃﻥ ﻜـل ﺇﻨﺴـﺎﻥ‬ ‫ﻤﺴﻠﻡ ﻴﺠﺏ ﺃﻥ ﻴﻜﻭﻥ ﻋﻠﻰ ﺃﺘ ّﻡ ﺍﺴﺘﻌﺩﺍﺩ ﻷﻨﻪ ﻤﻥ ﺃﻤﺔ ﺤﺭﺒﻴﺔ ﻴﺘﻌﻴّﻥ ﻋﻠﻴﻬﺎ ﺃﻥ ﺘﺴﺒﻕ ﺠﻤﻴﻊ ﺍﻷﻤـﻡ‬ ‫ﺇﻟﻰ ﺍﺨﺘﺭﺍﻉ ﺍﻵﻻﺕ ﻭﺇﺘﻘﺎﻥ ﺍﻟﻌﻠﻭﻡ ﺍﻟﻌﺴﻜﺭﻴﺔ ﻭﺍﻟﺘﺒﺤﺭ ﻓﻴﻤﺎ ﻴﻠﺯﻤﻬﺎ ﻤﻥ ﺍﻟﻔﻨﻭﻥ ﺍﻟﺭﻴﺎﻀﻴﺔ ﻜﺎﻟﻬﻨﺩﺴﺔ‬

‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻹﺠﺘﻤﺎﻋﻴﺔ‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ ‪1424 /‬ﻫـ‬

‫ﺝ‪ -‬ﻭﻤﺤﻭﺭ ﻤﻨﻬﺠﻲ ﻴﺸﺤﺫ ﻓﺎﻋﻠﻴﺔ ﺍﻹﻨﺴﺎﻥ ﻭﻴﺩﻓﻌﻪ ﺼﻭﺏ ﺍﻹﻨﺠﺎﺯ ﺍﻟﺤﻀﺎﺭﻱ ﻤﺘﺤﻘﱢﻘﹰﺎ‬ ‫ﺒﺎﻟﺴﱡﻨﻥ ﺍﻹﻟﻬﻴﺔ ﺍﻟﺘﻲ ﺘﺤﻜﻡ ﺤﺭﻜﺔ ﺍﻟﻭﺠﻭﺩ ﻭﺘﻌﻁﻲ ﻜل ﻤﻥ ﻴﻭﻅﱢﻔﻬﺎ ﻋﻠﻰ ﻗﺩﺭ‬

‫ﺴﻌﻴﻪ‪ ،‬ﺫﻟﻙ ﺃﻥ ﺍﻟﻭﻗﺎﺌﻊ ﺍﻟﺘﺎﺭﻴﺨﻴﺔ ﻻ ﺘﺨﻠﻘﻬﺎ ﺍﻟﺼﺩﻑ ﻭﺇﻨﻤﺎ ﻫﻲ ﻭﻟﻴﺩﺓ ﺴﻨﻥ‬

‫ﻥ ﺍﻹﻨﺴﺎﻥ ﺍﻟﻔﺎﻋل ﻫﻭ ﻤﻥ ﻴﺄﺨﺫ ﺒﺎﻷﺴﺒﺎﺏ ﻭﻗﺩ ﺯﻭﱠﺩ‬ ‫ﻭﻨﻭﺍﻤﻴﺱ ﺜﺎﺒﺘﺔ ‪ .‬ﻭﻤﻥ ﺜﻡ ﻓﺈ ّ‬

‫ﺍﷲ ﺍﻹﻨﺴﺎﻥ ﺒﻭﺴﺎﺌل ﺍﻟﻤﻌﺭﻓﺔ‪ -‬ﺍﻟﺴﻤﻊ ﻭﺍﻟﺒﺼﺭ ﻭﺍﻟﻔﺅﺍﺩ ‪ -‬ﺍﻟﺘﻲ ﺘﻌﻴﻨﻪ ﻓﻰ ﻤﺠﺎل‬ ‫ﺍﻟﺒﺤﺙ ﻭﺍﻟﻨﻅﺭ ﻭﺍﻟﺘﺄﻤل ﻭﺍﻟﺘﺠﺭﻴﺏ ‪.‬‬

‫ﻥ ﺍﻟﻭﺴﻴﻠﺔ ﺍﻟﺜﻘﺎﻓﻴﺔ ﻋﻠﻰ ﻀﻭﺀ ﻤﺎ ﺴﺒﻕ ﻏﺎﻴﺘﻬﺎ ﺘﻐﻴﻴﺭ ﻋﺎﻟﻤﻲ ﺍﻷﻨﻔﺱ ﻭﺍﻵﻓﺎﻕ‬ ‫ﻟ ‪:‬ﺇّ‬

‫ﻥ ﻴﺘﻼﺯﻡ ﺍﻟﻌﻠﻡ ﻭﺍﻟﻌﻤل ﻭﻟﻬﺫﺍ ﻓﻘﺩ ﺭﻭﻱ ﺃﻥ ﺃﺼﺤﺎﺏ ﺭﺴﻭل ﺍﷲ )‪" (‬‬ ‫ﺒﻤﻌﻨﻰ ﺃ ّ‬ ‫ﻜﺎﻨﻭﺍ ﻴﻘﺘﺭﺌﻭﻥ ﻤﻥ ﺭﺴﻭل ﺍﷲ )‪ (‬ﻋﺸﺭ ﺁﻴﺎﺕ ﻓﻼ ﻴﺄﺨﺫﻭﻥ ﻓﻰ ﺍﻟﻌﺸﺭ ﺍﻷﺨﺭﻯ‬ ‫)‪(1‬‬

‫ﺤﺘﻰ ﻴﻌﻠﻤﻭﺍ ﻤﺎ ﻓﻲ ﻫﺫﻩ ﻤﻥ ﺍﻟﻌﻠﻡ ﻭﺍﻟﻌﻤل ‪ .‬ﻗﺎﻟﻭﺍ ﻓﻌﻠﻤﻨﺎ ﺍﻟﻌﻠﻡ ﻭﺍﻟﻌﻤل“‬ ‫ﻭﺠﻤﺎﻉ ﺍﻟﻭﺴﻴﻠﺔ ﺍﻟﺜﻘﺎﻓﻴﺔ ﻟﻠﺭﺴﺎﻟﺔ ﺍﻟﺨﺎﺘﻤﺔ ﻓﻲ ‪‬‬

‫ﺭ‬

‫ﺭﺍ‬

‫ﻤ‬

‫ﻟ‬

‫ﻴﺘﻠ‬

‫ﻠﻴ‬

‫ﻤﻴ‬

‫ﻴﺘ‬

‫ﻴ ﻜﻴ‬

‫ﻴ ﻠﻤ‬

‫ﺍﻟﻜﺘ‬

‫ﺍﻟ‬

‫‪" ‬ﺴﻭﺭﺓ ﺍﻟﺠﻤﻌﺔ ‪ ،‬ﺁﻴﺔ ‪. " 2‬‬

‫ﺍﻟﺤﻜﻤﺔ‬

‫ﺍ ﻤﻴﻴ‬

‫‪.‬‬

‫ﻜ ﺍ‬

‫ﻥ ﺘﻨﺯﻴل ﻗﻴﻡ ﺍﻟﺩﻴﻥ ﻓﻲ ﺍﻟﻭﺍﻗﻊ ﻭﻀﺒﻁ ﺤﺭﻜﺔ ﺍﻟﻨﺎﺱ ﻭﺘﺭﺸﻴﺩﻫﺎ ﻭﻓﻕ ﻫﺫﻩ ﺍﻟﻘﻴﻡ‬ ‫‪:‬ﺇّ‬

‫ﺒﺤﻴﺙ ﻴﺘﻡ ﺘﺤﻘﻴﻕ ﺃﻫﺩﺍﻑ ﺍﻟﺘﻤﻜﻴﻥ ﻴﺤﺘﺎﺝ ﺇﻟﻰ ﺍﻷﺩﺍﺓ ﺍﻟﻤﻨﻅﱢﻤﺔ ﻭﺍﻟﻀﺎﺒﻁﺔ ﻭﻫﺫﻩ‬

‫ﻥ ﻏﺎﻴﺎﺕ ﻤﺠﺘﻤﻊ ﺍﻻﺴﺘﺨﻼﻑ ﻻ ﻴﻤﻜﻥ ﺃﻥ‬ ‫ﺍﻷﺩﺍﺓ ﻫﻲ ﺍﻟﺩﱡﻭﻟﺔ ﻭﺁﻟﻴﺎﺘﻬﺎ ‪ ،‬ﺇﺫ ﺃ ّ‬ ‫ﺘﺘﺤﻘﻕ ﺇﻻ ﺒﻭﺠﻭﺩ ﺍﻟﺩﱡﻭﻟﺔ ‪ .‬ﻭﺍﻟﺩﱡﻭﻟﺔ ﻓﻲ ﺍﻹﺴﻼﻡ ﺩﻭﻟﺔ ﺭﺴﺎﻟﻴﺔ ﺘﻨﺸﺄ ﻤﺴﺘﻨﺩﺓ ﺇﻟﻰ‬

‫ﻗﻴﻤﺔ ﻭﻗﺎﺌﻤﺔ ﻋﻠﻰ ﺘﻁﺒﻴﻕ ﺤﻜﻡ ﻤﻌﻴّﻥ ﺘﺩﻭﺭ ﻤﻌﻪ ﻭﺠﻭﺩﹰﺍ ﺃﻭ ﻋﺩﻤﹰﺎ ﻭﺘﺭﺘﺒﻁ ﺒﺘﺤﻘﻴﻕ‬ ‫ﻫﺫﻩ ﺍﻟﻘﻴﻤﺔ ﺃﻭ ﺍﻟﺤﻜﻡ ﺍﻟﺫﻱ ﺘﻘﻭﻡ ﻋﻠﻴﻪ ‪.‬ﻓﻬﻲ ‪-‬ﺇﺫﹰﺍ ‪ -‬ﻤﻭﺼﻭﻟﺔ ﺒﺄﺼﻠﻬﺎ ﺍﻟﻌﻘﺩﻱ‬

‫)‪(1‬‬

‫ﻭﺍﺴﺘﺨﺩﺍﻡ ﺍﻟﻬﻭﺍﺀ ﻭﺍﻟﺒﺨﺎﺭ ﻭﺍﻟﻜﻬﺭﺒﺎﺀ ﻭﺠﺭ ﺍﻷﺜﻘﺎل ﻭﻏﻴﺭ ﺫﻟﻙ" ﺍﻟﺴﻠﻴﻤﺎﻨﻲ ﻤﺤﻤﺩ ﺒـﻥ ﺍﻷﻋـﺭﺝ ‪:‬‬ ‫ﺍﻟﻠﺴﺎﻥ ﺍﻟﻤﻌﺭﺏ ﻋﻥ ﺘﻬﺎﻓﺕ ﺍﻷﺠﻨﺒﻲ ﺤﻭل ﺍﻟﻤﻐﺭﺏ ‪ ،‬ﻤﻁﺒﻌﺔ ﺍﻷﻤﻨﻴﺔ ﺒﺎﻟﺭﺒﺎﻁ ‪ ،1971‬ﺹ‪.159‬‬ ‫ﻋﻥ ﺍﻟﻌﻤﺎﺭﻱ ‪ ،‬ﺹ‪. 180‬‬ ‫ﻤﺴﻨﺩ ﺍﻹﻤﺎﻡ ﺃﺤﻤﺩ ﻭﺒﻬﺎﻤﺸﻪ ﻤﻨﺘﺨﺏ ﻜﻨﺯ ﺍﻟﻌﻤﺎل ‪ ،‬ﻡ‪ ،5‬ﺹ‪.410‬‬

‫ﺍﻟﺘﻤﻜﻴ ﺍﻟﺤ‬

‫ﺍﻟﻤ‬

‫ﺭ‬

‫ﺭ ﺍﻟ ﺭ‬

‫‪ -‬ﺭﺍ ﺔ‬

‫ﺍﻟ‬

‫ﺍ‬

‫‪.‬‬

‫ﻤﺤﻤ ﺍ ﻤﻴ ﺍﻟ ﻴ‬

‫ﺍﻟﺫﻱ ﺘﺴﺘﻤﺩ ﻤﻨﻪ ﺨﺼﻭﺼﻴﺔ ﺍﻟﻤﻘﺼﺩ ﻭﺍﻟﻤﻨﺸﺄ ﻷﻨﹼﻬﺎ ﺤﻤل ﻟﻠﻜﺎﻓﺔ ﻋﻠﻰ ﻤﻘﺘﻀﻰ‬

‫ﺍﻟﻨﻅﺭ ﺍﻟﺸﺭﻋﻲ ﻓﻲ ﻤﺼﺎﻟﺤﻬﻡ ﺍﻷﺨﺭﻭﻴﺔ ﻭﺍﻟﺩﻨﻴﻭﻴﺔ ﺍﻟﺭﺍﺠﻌﺔ ﺇﻟﻴﻬﺎ ﻤﺜل ﻤﺎ ﻫﻲ‬

‫ﻥ ﺍﻟﺩﻭﻟﺔ‬ ‫ﻤﻭﻀﻭﻋﺔ ﻟﺨﻼﻓﺔ ﺍﻟﻨﺒﻭﺓ ﻓﻲ ﺤﺭﺍﺴﺔ ﺍﻟﺩﻴﻥ ﻭﺴﻴﺎﺴﺔ ﺍﻟﺩﻨﻴﺎ‪ .‬ﻭﻤﻥ ﺜ ّﻡ ﻓﺈ ّ‬

‫ﻓﻲ ﺍﻹﺴﻼﻡ ﻫﺩﻓﻬﺎ ﺒﺴﻁ ﺴﻠﻁﺎﻥ ﺍﻟﻌﻘﻴﺩﺓ ﻋﻠﻰ ﻤﺎ ﺩﻭﻨﻬﺎ ﻤﻥ ﻋﻘﺎﺌﺩ ﺩﺍﺨﻠﻴ ﹰﺎ‬ ‫ﻤ‬

‫ﻭﺨﺎﺭﺠﻴﹰﺎ ﻭﺤﻔﻅ ﻜﻠﻴﺎﺕ ﺍﻟﺸﺭﻴﻌﺔ ﻭﻤﻘﺎﺼﺩﻫﺎ ﻭﻓﻲ ﺫﻟﻙ ﺭﻋﺎﻴﺔ ﻟﻤﺼﺎﻟﺢ ﺍﻟﻨﺎﺱ ‪.‬‬

‫ﻥ ﺘﺤﻘﻴﻕ ﺘﻤﺎﻡ ﺍﻟﺘﻤﻜﻴﻥ ﺒﺠﻌل ﻜﻠﻤﺔ ﺍﷲ ﻫﻲ ﺍﻟﻌﻠﻴﺎ ﻭﻤﻨﻊ ﻓﺘﻨﺔ ﺍﻟﻤﺅﻤﻨﻴﻥ ﻓﻲ‬ ‫‪:‬ﺇّ‬ ‫ﺩﻴﻨﻬﻡ ‪ ،‬ﻭﺍﻟﻭﻗﻭﻑ ﻤﻥ ﺍﻟﻌﺎﻟﻡ ﻤﻭﻗﻑ ﺍﻟﺸﻬﺎﺩﺓ ﺒﺎﻟﺩﱠﻋﻭﺓ ﺇﻟﻰ ﺍﻟﺤﻕ ﻭﺍﻟﻌﺩل ﺒﻪ‬

‫ﻥ ﺍﻟﻀﻌﻴﻑ ﻻ ﻴﺴﺘﻁﻴﻊ‬ ‫ﻴﺴﺘﺘﺒﻊ ﺒﺎﻟﻀﺭﻭﺭﺓ ﺃﻥ ﺘﻜﻭﻥ ﺍﻷﻤﺔ ﻓﻲ ﻤﺭﻜﺯ ﺍﻟﻘﻭﻯ ﻷ ّ‬

‫ﺇﻗﺎﻤﺔ ﻤﻴﺯﺍﻥ ﺍﻟﻌﺩل ‪ .‬ﻭﻻ ﻴﻤﻜﻥ ﺃﻥ ﺘﻜﻭﻥ ﺍﻟﺩﻭﻟﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺤﺭﺓ ﻓﻲ ﺍﺨﺘﻴﺎﺭ‬ ‫ﺴّﻴﺎﺴﻲ ﺍﻟﻘﺎﺩﺭ ﻋﻠﻰ ﺘﺤﻘﻴﻕ ﻤﻘﺎﺼﺩ ﺍﻟﺸﺭﻴﻌﺔ ﻤﺎ ﻟﻡ ﻴﻜﻥ ﻤﺭﻜﺯﻫﺎ‬ ‫ﻨﻅﺎﻤﻬﺎ ﺍﻟ َ‬

‫ﻥ ﺍﻟﻤﺭﻜﺯ ﺍﻟﺩﻭﻟﻲ ﻴﻀﻐﻁ ﻋﻠﻰ ﺍﻟﻨﻅﺎﻡ ﺍﻻﻗﺘﺼﺎﺩﻱ ﻓﻴﻀﻐﻁ‬ ‫ﺍﻟﺩﻭﻟﻲ ﻗﻭﻴﹰﺎ ‪ ،‬ﺇﺫ ﺃ ّ‬ ‫ﻋﻠﻰ ﺍﻟﻨﻅﺎﻡ ﺍﻻﺠﺘﻤﺎﻋﻲ ﻓﻴﻀﻐﻁ ﺒﺩﻭﺭﻩ ﻋﻠﻰ ﺤﺭﻴﺔ ﺃﺩﺍﺀ ﺍﻟﺸﻌﺎﺌﺭ ﻓﻴﻨﻔﺘﺢ ﺒﺫﻟﻙ‬

‫ﻥ ﺍﻟﻌﻼﻗﺔ ﺒﻴﻥ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻭﻏﻴﺭﻫﻡ‬ ‫ﺒﺎﺏ ﻓﺘﻨﺔ ﺍﻟﻨﺎﺱ ﻓﻲ ﺩﻴﻨﻬﻡ ‪ .‬ﻭﻋﻠﻰ ﻫﺫﺍ ﻓﺈ ّ‬

‫ﺘﻨﺒﻨﻲ ﺇﻤﺎ ﻋﻠﻰ ﻋﻼﻗﺔ ﺍﻟﻌﺯﺓ ﺃﻭ ﻋﻠﻰ ﻋﻼﻗﺔ ﻓﺘﻨﺔ ‪ .‬ﻭﻋﻼﻗﺔ ﺍﻟﻌﺯﺓ ﺘﻌﻨﻰ ﺤﻴﺎﺯﺓ‬

‫ﺍﻟﻘﻭﺓ ‪ ،‬ﻭﺇﻋﺩﺍﺩ ﺍﻟﻘﻭﺓ‬ ‫ﺍﻵﺨﺭ ‪‬‬

‫ﻴ ﺍﻟ‬

‫ﻭﺃﺨﺫ ﺍﻟﺤﺫﺭ ﻤﺒﺩﺃ ﻗﺭﺁﻨﻲ ﺃﺼﻴل ﺍﻨﻁﻼﻗﹰﺎ ﻤﻥ ﻤﻭﻗﻑ‬

‫ﻴ ﺘﻠ ﻜ ﺤﺘ ﻴﺭ ﻜ‬

‫ﺍﻟﺒﻘﺭﺓ ‪ ،‬ﺁﻴﺔ ‪  ." 217‬ﻟ ﺘﺭ‬ ‫ﻤﻠﺘ‬

‫‪ " ‬ﺍﻟﺒﻘﺭﺓ ‪ ،‬ﺁﻴﺔ ‪. " 120‬‬

‫ﺍﻟﻴ‬

‫ﻴﻜ‬

‫ﺍﻟ‬

‫ﺍ ﺘ‬

‫ﺭ‬

‫ﺍ ‪" ‬‬

‫ﺤﺘ ﺘﺘ‬

‫‪ :‬ﺍﻟﻤﻭﻗﻑ ﺍﻟﻘﺭﺁﻨﻲ ﻤﻥ ﺍﻟﻌﺎﻟﻡ ﻻ ﻴﻘﻭﻡ ﻋﻠﻰ ﺨﺼﻭﻤﺔ ﺃﻭ ﻋﺩﺍﻭﺓ ﺃﻭ ﺤﺘﻰ ﺘﻜﻔﻴﺭ‬ ‫ﻭﻟﻜﻨﻪ ﻴﻘﻭﻡ ﺒﻤﻨﻁﻕ ﺍﻟﻤﻭﺩﺓ ﻭﺍﻟﺘﺼﺎﻟﺢ ﻭﺍﻟﺘﻌﺎﻭﻥ ﻋﻠﻰ ﺍﻟﺒﺭ ﻭﺍﻟﻬﺩﺍﻴﺔ ﻭﺍﻟﺘﻌﺎﺭﻑ ‪،‬‬

‫ﻥ ﻏﺎﻴﺔ ﺍﻟ َﺭّﺴﺎﻟﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻫﻲ ﺇﻟﺤﺎﻕ ﺍﻟﺭﺤﻤﺔ ﺒﺎﻟﺒﺸﺭ ﻭﺭﻓﻊ ﺍﻹﺼﺭ‬ ‫ﺫﻟﻙ ﺃ ّ‬ ‫ﻥ ﺍﻟﻤﺸﻜﻠﺔ ﺍﻟﺤﻘﻴﻘﻴﺔ ﻟﻴﺴﺕ ﻓﻲ ﻤﻭﻗﻑ ﺍﻟﻤﺴﻠﻤﻴﻥ‬ ‫ﻭﺍﻷﻏﻼل ﻋﻨﻬﻡ ‪ .‬ﻭﻋﻠﻰ ﻫﺫﺍ ﻓﺈ ّ‬

‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻹﺠﺘﻤﺎﻋﻴﺔ‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ ‪1424 /‬ﻫـ‬

‫ﻥ‬ ‫ﺍﺘﺠﺎﻩ ﻏﻴﺭﻫﻡ ﻭﺇﻨﻤﺎ ﻓﻲ ﺴﻠﻭﻙ ﺍﻟﻐﻴﺭ ﺘﺠﺎﻩ ﺍﻟﻤﺴﻠﻤﻴﻥ ‪ .‬ﻭﻟﻌل ﻤﺎ ﻴﻭﻀﺢ ﺫﻟﻙ ﺃ ّ‬

‫ﺍﻷﻤﺔ ﻓﻲ ﻗﻴﺎﻤﻬﺎ ﺒﺘﻨﻔﻴﺫ ﺍﻟﺘﻜﻠﻴﻑ ﺍﻹﻟﻬﻲ ﻟﻬﺎ ﻓﻲ ﺍﻟﺸﻬﺎﺩﺓ ﻋﻠﻰ ﺍﻵﺨﺭﻴﻥ ﻤﻥ‬

‫ﺨﻼل ﻤﻤﺎﺭﺴﺘﻬﺎ ﻟﻤﻬﻤﺔ ﺍﻟﺒﻼ ﺍﻟﻤﺒﻴﻥ ‪ -‬ﺘﺒﺎﺩﺭ ﻜﻤﺭﺤﻠﺔ ﺃﻭﻟﻰ ﻓﻰ ﻨﺸﺭ ﺍﻟﺩﻋﻭﺓ‬

‫‪ -‬ﺒﻌﺭﺽ ﺍﻟﺩﻋﻭﺓ ﻋﻠﻰ ﺍﻵﺨﺭﻴﻥ ﺒﺎﻟﺤﻜﻤﺔ ﻭﺍﻟﻤﻭﻋﻅﺔ ﻭﺍﻟﺠﺩﺍل ﺒﺎﻟﺘﻲ ﻫﻲ‬

‫ﺃﺤﺴﻥ ﻓﻼ ﺘﻔﺭﺽ ﻋﻘﻴﺩﺘﻬﺎ ﻋﻠﻰ ﺍﻵﺨﺭﻴﻥ ﺠﺒﺭﹰﺍ ﻭﻗﻬﺭﹰﺍ ﺇﺫ ﺃﻨﹼﻪ ‪‬‬ ‫ﺍﻟ ﻴ‬

‫ﺍ ﺭ‬

‫ﻜ ﻠ‬

‫‪" ‬ﺍﻟﺒﻘﺭﺓ‪ ،‬ﺁﻴﺔ ‪  ." 256‬ﻟ‬ ‫ﻤﻴ‬

‫ﺘﻜﺭ ﺍﻟ‬

‫ﺤﺘ ﻴﻜ‬

‫ﺭ‬

‫ﻤ‬

‫ﻜﺭﺍ‬

‫ﻤ‬

‫ﺍ ﻤ ﻤ ﻴ ‪ " ‬ﻴﻭﻨﺱ‪،‬‬

‫ﺁﻴﺔ ‪." 99‬ﻓﻼ ﻴﻨﺸﺄ ﺍﻟﺠﻬﺎﺩ ﺍﻟﻘﺘﺎﻟﻲ ﺍﺒﺘﺩﺍ ًﺀ ﺃﻭ ﺴﺎﺒﻘ ﹰﺎ ﻋﻠﻰ ﺍﻟﺩﻋﻭﺓ ﻭﺇﻨﻤﺎ ﻴﺩﻭﺭ‬

‫ﺤﻴﺜﻤﺎ ﺩﺍﺭ ﺍﻟﻤﻭﻗﻑ ﻤﻥ ﺍﻟﺩﻋﻭﺓ ‪.‬‬

‫‪ :‬ﺍﻟﺘﺩﺍﻓﻊ ﺍﻟﺤﻀﺎﺭﻱ ﺴﻨﺔ ﻤﻥ ﺴﻨﻥ ﺍﻟﺤﻴﺎﺓ ﻟﺘﺯﻜﻴﺔ ﺍﻟﺤﻕ ﻭﺒﻘﺎﺀ ﺍﻟﺩﻴﻥ ﻋﻠﻰ‬

‫ﺍﻷﺭﺽ ‪ ،‬ﺇﺫ ﻟﻭﻻ ﺘﺴﻠﻴﻁ ﺍﻟﻤﺅﻤﻨﻴﻥ ﻋﻠﻰ ﺍﻟﻜﺎﻓﺭﻴﻥ ﻟﻐﻠﺏ ﺍﻟﺸﺭﻙ ﻭﺍﺭﺘﻔﻌﺕ‬

‫ﻥ ﺒﻘﺎﺀ ﺍﻟﺩﻴﻥ ﻭﺍﺘﺴﺎﻉ ﺃﻫﻠﻪ ﻟﻠﻌﺒﺎﺩﺓ ﺇﻨﻤﺎ ﻫﻭ ﺒﺎﻟﺠﻬﺎﺩ ‪ ،‬ﻭﻤﺎ ﻜﺎﻥ‬ ‫ﺍﻟﺩﻴﺎﻨﺔ ‪ .‬ﻭﺒﻬﺫﺍ ﻓﺈ ّ‬

‫ﺒﻬﺫﻩ ﺍﻟﻤﻨﺯﻟﺔ ﻓﺤﻘﻴﻘﹰﺎ ﻷﻥ ﻴﻜﻭﻥ ﻤﻥ ﺃﺭﻜﺎﻥ ﺍﻹﻴﻤﺎﻥ ﻭﺃﻥ ﻴﻜﻭﻥ ﺍﻟﻤﺅﻤﻨﻭﻥ ﻤﻥ‬

‫ﺍﻟﺤﺭﺹ ﻋﻠﻴﻪ ﻓﻲ ﺃﻗﺼﻰ ﺍﻟﺤﺩﻭﺩ ﻭﺍﻟﻨﻬﺎﻴﺎﺕ ‪.‬‬

‫ﻤ ‪ :‬ﺍﻟﺠﻬﺎﺩ ﻓﻲ ﺍﻹﺴﻼﻡ ﺘﺤﻜﻤﻪ ﻏﺎﻴﺎﺕ ﺴﺎﻤﻴﺔ ‪ ،‬ﻭﻤﻥ ﺜﻡ ﻓﻘﺩ ﺘﻡ ﺘﻘﻴﻴﺩﻩ ﺒﻤﺼﻁﻠﺢ‬

‫"ﺴﺒﻴل ﺍﷲ " ﻓﻬﻭ ﺠﻬﺎﺩ ﻟﺤﻤﺎﻴﺔ ﺤﺭﻴﺔ ﻨﺸﺭ ﺍﻟﺩﻋﻭﺓ ﻭﻤﻨﻊ ﺍﻟﻔﺘﻨﺔ ﻭﺭﺩ ﺍﻻﻋﺘﺩﺍﺀ‬

‫ﺘ‬

‫ﺍﻟﺨﺎﺭﺠﻲ ‪.‬‬

‫ﻥ ﺍﻟﺜﺭﻭﺓ ﺒﺎﻋﺘﺒﺎﺭﻫﺎ ﻤﺤﻭﺭ ﺍﻟﻨﺸﺎﻁ ﺍﻻﻗﺘﺼﺎﺩﻱ ﻴﻌﺘﺒﺭﻫﺎ ﺍﻹﺴﻼﻡ ﻤﻥ ﺃﻫﻡ‬ ‫‪ :‬ﺇّ‬ ‫ﺍﻟﻭﺴﺎﺌل ﻟﺘﺤﻘﻴﻕ ﺃﻫﺩﺍﻑ ﺍﻟﺘﻤﻜﻴﻥ ﺇﺫ ﻻ ﻴﻤﻜﻥ ﺃﻥ ﺘﺴﺘﻘﻴﻡ ﺍﻟﻌﻘﻴﺩﺓ ﻭﺘﻨﻤﻭ ﺍﻷﺨﻼﻕ‬

‫ﺇﺫﺍ ﻟﻡ ﻴﻁﻤﺌﻥ ﺍﻹﻨﺴﺎﻥ ﻓﻲ ﺤﻴﺎﺘﻪ ﺍﻟﻤﻌﻴﺸﻴﺔ‬

‫ﻥ‬ ‫ﻤﻥ ﺠﺎﻨﺏ ﻭﻤﻥ ﺠﺎﻨﺏ ﺁﺨﺭ ﻓﺈ ّ‬

‫ﻼ ﻤﻥ ﺃﺼﻭل‬ ‫ﺇﻋﺩﺍﺩ ﺍﻟﻘﻭﺓ ﻟﻨﺸﺭ ﺍﻟﺩﻋﻭﺓ ﻭﺘﺄﻤﻴﻨﻬﺎ ﻴﺠﻌل ﺍﻟﺜﺭﻭﺓ ﻭﺘﻨﻤﻴﺘﻬﺎ ﺃﺼ ﹰ‬

‫ﺍﻟﻘﻭﺓ ‪ .‬ﻭﻤﻥ ﺜ ّﻡ ﻓﻘﺩ ﺃﻭﻟﻰ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻤﺸﻜﻠﺔ ﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﺍﻫﺘﻤﺎﻤﻪ ﻤﻨﺫ ﺍﻟﻤﺭﺤﻠﺔ‬

‫ﺍﻟﺘﻤﻜﻴ ﺍﻟﺤ‬

‫ﺭ‬

‫ﺍﻟﻤﻜﻴﺔ‬

‫ﺍﻟﻤ‬

‫ﺭ ﺍﻟ ﺭ‬

‫‪ -‬ﺭﺍ ﺔ‬

‫‪.‬‬

‫ﺍﻟ‬

‫ﺍ‬

‫ﻤﺤﻤ ﺍ ﻤﻴ ﺍﻟ ﻴ‬

‫ﻓﺩﻋﺎ ﺇﻟﻰ ﺍﻟﻌﺩﺍﻟﺔ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ‪ -‬ﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﻭﺘﺭﺸﻴﺩ ﺍﻹﻨﻔﺎﻕ‬

‫ﻭﺍﻻﺴﺘﻬﻼﻙ ‪ ،‬ﻭﺘﺤﻘﻴﻕ ﺤﺩ ﺍﻟﻜﻔﺎﻴﺔ ﻟﻜل ﻓﺭﺩ ﻤﻥ ﺃﻓﺭﺍﺩ ﺍﻟﻤﺠﺘﻤﻊ ‪ .‬ﻭﺫﻟﻙ ﺒﻬﺩﻑ‬

‫ﺘﺤﻘﻴﻕ ﺭﻓﺎﻫﻴﺔ ﺍﻗﺘﺼﺎﺩﻴﺔ ﻋﺎﻤﺔ ﻟﺠﻤﻴﻊ ﺍﻟﺒﺸﺭ ﺒﺎﻋﺘﺒﺎﺭﻫﻡ ﺨﻠﻔﺎﺀ ﺍﷲ ﻓﻲ‬

‫ﺍﻷﺭﺽ‪ .‬ﻭﻴﺘﺭﺘﺏ ﻋﻠﻰ ﺫﻟﻙ ﺃﻥ ﻴﺤﻴﺎ ﻫﺅﻻﺀ ﺍﻟﺒﺸﺭ ﺤﻴﺎﺓ ﺘﻠﻴﻕ ﺒﻤﺒﺩﺃ ﺘﻜﺭﻴﻡ‬

‫ﺍﻹﻨﺴﺎﻥ ‪ .‬ﻭﻓﻲ ﺫﻟﻙ ﺘﺤﻘﻴﻕ ﻟﻤﻘﺎﺼﺩ ﺍﻟﺸﺭﻴﻌﺔ ‪ " .‬ﻭﺍﻟﺸﺭﻴﻌﺔ ﻤﺒﻨﺎﻫﺎ ﻭﺃﺴﺎﺴﻬﺎ‬ ‫ﻋﻠﻰ ﺍﻟﺤﻜﹶﻡ ﻭﻤﺼﺎﻟﺢ ﺍﻟﻌﺒﺎﺩ ﻓﻲ ﺍﻟﻤﻌﺎﺵ ﻭﺍﻟﻤﻌﺎﺩ ﻭﻫﻲ ﻋﺩل ﻜﻠﻬﺎ ﻭﺭﺤﻤﺔ ﻜﻠﻬﺎ‬ ‫ﻭﻤﺼﺎﻟﺢ ﻜﻠﻬﺎ ﻭﺤﻜﻤﺔ ﻜﻠﻬﺎ ﻓﻜل ﻤﺴﺄﻟﺔ ﺨﺭﺠﺕ ﻋﻥ ﺍﻟﻌﺩل ﺇﻟﻰ ﺍﻟﺠﻭﺭ ﻭﻋﻥ‬

‫ﺍﻟﺭﺤﻤﺔ ﺇﻟﻰ ﻀﺩﻫﺎ ﻭﻋﻥ ﺍﻟﻤﺼﻠﺤﺔ ﺇﻟﻰ ﺍﻟﻤﻔﺴﺩﺓ ﻭﻋﻥ ﺍﻟﺤﻜﻤﺔ ﺇﻟﻰ ﺍﻟﻌﺒﺙ‬

‫ﻓﻠﻴﺴﺕ ﻤﻥ ﺍﻟﺸﺭﻴﻌﺔ")‪.(1‬‬

‫ﻥ ﻫﺫﻩ ﺍﻟﻭﺴﺎﺌل ﺘﺘﻜﺎﻤل ﺠﻤﻴﻌﻬﺎ ﻟﺘﺤﻘﻴﻕ ﺃﻫﺩﺍﻑ ﺍﻟﺘﻤﻜﻴﻥ ﻓﻼ ﻴﻤﻜﻥ ﺍﻟﺘﻘﻠﻴل‬ ‫ﺭﺍ ‪ :‬ﺇ ّ‬

‫ﻤﻥ ﺃﻫﻤﻴﺔ ﺃﻱ ﻭﺴﻴﻠﺔ ﻤﻥ ﻫﺫﻩ ﺍﻟﻭﺴﺎﺌل ‪ .‬ﻭﺒﺎﻟﺘﺎﻟﻲ ﻻ ﻴﻤﻜﻥ ﺘﺠﺎﻫل ﺃﻱ‬

‫ﻥ‬ ‫ﻭﺴﻴﻠﺔ ﻤﻨﻬﺎ ﻭﻫﻲ ﺠﻤﻴﻌﻬﺎ ﻭﺴﺎﺌل ﻴﻀﺒﻁﻬﺎ ﻤﻔﻬﻭﻡ ﺍﻟﺘﻭﺤﻴﺩ ‪ .‬ﻭﺫﻟﻙ ﺃ ّ‬

‫ﺘﻭﺤﻴﺩ ﺍﻹﻟﻪ ﻫﻭ ﺠﻭﻫﺭ ﺍﻟﺤﻀﺎﺭﺓ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻟﺫﻱ ﺍﻨﺒﻨﺕ ﻋﻠﻴﻪ ﻤﺅﺴﺴﺎﺘﻬﺎ‬ ‫ﺍﻟﻤﺭﺍ‬

‫ﻭﺤﺩﱠﺩ ﺃﻫﺩﺍﻓﻬﺎ ﻭﻏﺎﻴﺎﺘﻬﺎ ﻓﻤﺎ ﻤﻥ ﻓﻌل ﺃﻭ ﺤﺭﻜﺔ ﺇﻻ ﻭﺍﻟﺸﺭﻴﻌﺔ ﻋﻠﻴﻪ ﺤﺎﻜﻤﺔ‪.‬‬

‫‪ -1‬ﺃﺤﻤﺩ ﺒﻥ ﺘﻴﻤﻴﺔ ‪ :‬ﺍﻟﻔﺘﺎﻭﻯ ‪ ،‬ﻡ "‪ ، "20‬ﺘﺭﺘﻴﺏ ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﺒﻥ ﻤﺤﻤـﺩ ﺍﻟﻘﺎﺴـﻡ ‪،‬‬ ‫ﺍﻟﺭﺌﺎﺴﺔ ﺍﻟﻌﺎﻤﺔ ﻟﺸﺌﻭﻥ ﺍﻟﺤﺭﻤﻴﻥ ‪ ،‬ﺍﻟﺴﻌﻭﺩﻴﺔ )ﺏ ﺕ(‪.‬‬

‫ ﺍﻟﺤﺴﺒﺔ ﻓﻲ ﺍﻹﺴﻼﻡ ‪ ،‬ﺘﺤﻘﻴﻕ ﻤﺤﻤﺩ ﺯﻫﺩﻱ ﺍﻟﻨﺠﺎﺭ‬‫ﺍﻟﺴﻌﻭﺩﻴﺔ )ﺏ ﺕ(‪.‬‬

‫ﺍﻟﻤﺅﺴﺴﺔ ﺍﻟﺴﻌﻴﺩﻴﺔ ﺒﺎﻟﺭﻴـﺎﺽ‬

‫ﺴّﻴﺎﺴﺔ ﺍﻟﺸﺭﻋﻴﺔ ﻓﻲ ﺇﺼﻼ ﺍﻟﺭﺍﻋﻲ ﻭﺍﻟﺭﱠﻋﻴﺔ ‪ ،‬ﻁ ‪ ، 4‬ﺩﺍﺭ ﺍﻟﻜﺘـﺎﺏ ﺍﻟﻌﺭﺒـﻲ ‪،‬‬ ‫ ﺍﻟ َ‬‫ﻤﺼﺭ ‪1996‬ﻡ‪.‬‬

‫)‪(1‬‬

‫ﺍﺒﻥ ﺍﻟﻘﻴﻡ ‪ :‬ﺇﻋﻼﻡ ﺍﻟﻤﻭﻗﻌﻴﻥ ‪ ،‬ﺝ‪ ،3‬ﺹ‪.14‬‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ ‪1424 /‬ﻫـ‬

‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻹﺠﺘﻤﺎﻋﻴﺔ‬

‫‪-2‬ﺃﺤﻤﺩ ﺒﻥ ﺤﻨﺒل ‪ :‬ﻤﺴﻨﺩ ﺃﺤﻤﺩ ﻭﺒﻬﺎﻤﺸﻪ ﻤﻨﺘﺨﺏ ﻜﻨﺯ ﺍﻟﻌﻤﺎل ‪ ،‬ﻡ ‪ ، 5‬ﺩﺍﺭ ﺍﻟﻔﻜـﺭ ‪،‬‬ ‫ﺒﻴﺭﻭﺕ )ﺏ ﺕ(‪.‬‬

‫‪-3‬ﺃﺤﻤﺩ ﺒﻥ ﺸﻌﻴﺏ ﺍﻟﻨﺴﺎﺌﻲ ‪ :‬ﻜﺘﺎﺏ ﺍﻟﻌﻠﻡ ‪ ،‬ﺩﺭﺍﺴﺔ ﻭﺘﺤﻘﻴﻕ ﺩ‪ .‬ﻓﺎﺭﻭﻕ ﺤﻤـﺎﺩﻩ ‪ ،‬ﻁ‪،‬‬ ‫ﺍﻟﻤﻌﻬﺩ ﺍﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ‪ ،‬ﺍﻤﺭﻴﻜﺎ ‪1993‬ﻡ‪.‬‬

‫‪-4‬ﺃﺤﻤﺩ ﺍﻟﻌﻤﺎﺭﻱ ‪ :‬ﻨﻅﺭﻴﺔ ﺍﻻﺴﺘﻌﺩﺍﺩ ﻓﻲ ﺍﻟﻤﻭﺍﺠﻬﺔ ﺍﻟﺤﻀﺎﺭﻴﺔ ﻟﻼﺴـﺘﻌﻤﺎﺭ ‪ ،‬ﻁ‪، 1‬‬ ‫ﺍﻟﻤﻌﻬﺩ ﺍﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ‪ ،‬ﺍﻤﺭﻴﻜﺎ ‪1997‬ﻡ‪.‬‬

‫‪-5‬ﺃﺒﻭ ﺍﻷﻋﻠﻰ ﺍﻟﻤﻭﺩﻭﺩﻱ‪ :‬ﺸﺭﻴﻌﺔ ﺍﻹﺴﻼﻡ ﻓﻲ ﺍﻟﺠﻬـﺎﺩ ﻭﺍﻟﻌﻼﻗـﺎﺕ ﺍﻟﺩﱡﻭﻟﻴـﺔ‪ ،‬ﻁ‪، 1‬‬ ‫ﺘﺭﺠﻤﺔ ﺩ‪ .‬ﺴﻤﻴﺭ ﻋﺒﺩ ﺍﻟﺤﻤﻴﺩ ‪ ،‬ﻤﺭﺍﺠﻌﺔ ﺩ‪.‬ﻋﺒﺩ ﺍﻟﺤﻠﻴﻡ ﻋـﻭﻴﺱ‪ ،‬ﺩﺍﺭ ﺍﻟﺼﱠـﺤﻭﺓ‬

‫ﺍﻟﻘﺎﻫﺭﺓ ‪1985.‬‬

‫‪-6‬ﺒﺩﺭ ﺍﻟﺩﻴﻥ ﺒﻥ ﺠﻤﺎﻋﺔ ‪ :‬ﺘﺤﺭﻴﺭ ﺍﻷﺤﻜﺎﻡ ﻓﻲ ﺘﺩﺒﻴﺭ ﺃﻫل ﺍﻹﺴـﻼﻡ ‪ ،‬ﻁ‪ ، 2‬ﺘﺤﻘﻴـﻕ‬ ‫ﻓﺅﺍﺩ ﻋﺒﺩ ﺍﻟﻤﻨﻌﻡ ﺃﺤﻤﺩ ‪ ،‬ﺭﺌﺎﺴﺔ ﺍﻟﻤﺤﺎﻜﻡ ﺍﻟﺸﺭﻋﻴﺔ ‪ ،‬ﻗﻁﺭ ) ﺏ ﺕ(‪.‬‬

‫‪-7‬ﺒﺭﻏﻭﺙ ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺒﻥ ﺍﻟﻤﺒﺎﺭﻙ‪ :‬ﺍﻟﻤﻨﻬﺞ ﺍﻟﻨﺒﻭﻱ ﻭﺍﻟﺘﻐﻴﻴﺭ ﺍﻟﺤﻀـﺎﺭﻱ ‪ ،‬ﻜﺘـﺎﺏ‬ ‫ﺍﻷﻤﺔ ‪ ،‬ﺍﻟﺭﺌﺎﺴﺔ ﺍﻟﻌﺎﻤﺔ ﻟﻠﻤﺤﺎﻜﻡ ﺍﻟﺸﺭﻋﻴﺔ ‪ ،‬ﻗﻁﺭ ‪1995‬ﻡ‪.‬‬

‫‪-8‬ﺃﺒﻭ ﺒﻜﺭ ﺒﻥ ﺃﺒﻲ ﺍﻟﺩﻨﻴﺎ‪ :‬ﺇﺼﻼ ﺍﻟﻤﺎل ‪ ،‬ﻁ‪ ، 1‬ﺘﺤﻘﻴﻕ ﻤﺼﻁﻔﻲ ﻤﻔﻠﺢ ﺍﻟﻘﻀﺎﺓ ‪ ،‬ﺩﺍﺭ‬ ‫ﺍﻟﻭﻓﺎﺀ ‪ ،‬ﺍﻟﻤﻨﺼﻭﺭﺓ ‪ ،‬ﻤﺼﺭ ‪1990‬ﻡ‪.‬‬

‫ﺴّﻴﺎﺴﻲ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻤﻜﻲ‪ ،‬ﺍﻟﻤﻌﻬـﺩ ﺍﻟﻌـﺎﻟﻤﻲ‬ ‫‪-9‬ﺍﻟﺘﺠﺎﻨﻲ ﻋﺒﺩ ﺍﻟﻘﺎﺩﺭ‪ :‬ﺃﺼﻭل ﺍﻟﻔﻜﺭ ﺍﻟ َ‬ ‫ﻟﻠﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ﻋﻤﺎﻥ ﺍﻷﺭﺩﻥ ‪1995‬ﻡ ‪.‬‬

‫ﺴّﻴﺎﺴﻲ‪ ،‬ﻤﻌﻬﺩ ﺍﻟ َﺩّﺭﺍﺴﺎﺕ ﻭﺍﻟﺒﺤﻭﺙ ‪،‬‬ ‫ ﻤﺸﻜﻠﺔ ﺍﻟﻔﻘﺭ ‪ ،‬ﻤﻘﺩﻤﺎﺕ ﻓﻲ ﺃﺼﻭل ﺍﻻﻗﺘﺼﺎﺩ ﺍﻟ َ‬‫ﺍﻟﺨﺭﻁﻭﻡ ‪1994‬ﻡ‪.‬‬

‫‪ -10‬ﺠﺎﺭﻭﺩﻱ‪:‬ﻭﻋﻭﺩ ﺍﻹﺴﻼﻡ‪ ،‬ﺘﺭﺠﻤﺔ ﻤﻬﺩﻯ ﺯﻏﻴﺏ‪ ،‬ﺍﻟﺩﺍﺭ ﺍﻟﻌﺎﻟﻤﻴﺔ‪ ،‬ﺒﻴﺭﻭﺕ‪1984‬ﻡ‪.‬‬

‫‪-11‬ﺠﻤﻌﺔ ﺃﻤﻴﻥ ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ‪ :‬ﺍﻟﺩﱠﻋﻭﺓ‪ ،‬ﻗﻭﺍﻋﺩ ﻭﺃﺼـﻭل‪ ،‬ﺩﺍﺭ ﺍﻟـﺩﱠﻋﻭﺓ‪ ،‬ﺍﻹﺴـﻜﻨﺩﺭﻴﺔ‬ ‫‪1989‬ﻡ‪.‬‬

‫ﺍﻟﺘﻤﻜﻴ ﺍﻟﺤ‬

‫ﺭ‬

‫ﺍﻟﻤ‬

‫ﺭ ﺍﻟ ﺭ‬

‫‪ -‬ﺭﺍ ﺔ‬

‫ﺍﻟ‬

‫‪.‬‬

‫ﺍ‬

‫ﻤﺤﻤ ﺍ ﻤﻴ ﺍﻟ ﻴ‬

‫‪-12‬ﺠﻭﺩﺕ ﺴﻌﻴﺩ‪ :‬ﺃﻗﺭﺃ ﻭﺭﺒﱡﻙ ﺍﻷﻜﺭﻡ ‪ ،‬ﻁ ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻌﺎﺼﺭ‪ ،‬ﺒﻴﺭﻭﺕ ‪1993‬ﻡ‪.‬‬

‫‪-13‬ﺃﺒﻭ ﺤﺎﻤﺩ ﺒﻥ ﻤﺤﻤﺩ ﺍﻟﻐﺯﺍﻟﻲ ‪ :‬ﺇﺤﻴﺎﺀ ﻋﻠﻭﻡ ﺍﻟـﺩﻴﻥ ‪ ،‬ﻡ ‪ ، 1‬ﻁ‪ ، 2‬ﺩﺍﺭ ﺍﻟﻔﻜـﺭ ‪،‬‬ ‫ﺒﻴﺭﻭﺕ ‪1998‬ﻡ ‪.‬‬

‫‪-14‬ﺃﺒﻭ ﺍﻟﺤﺴﻥ ﻋﻠﻰ ﺒﻥ ﻤﺤﻤﺩ ﺍﻟﻤﺎﻭﺭﻭﺩﻱ ‪ :‬ﺍﻷﺤﻜـﺎﻡ ﺍﻟﺴﱡـﻠﻁﺎﻨﻴﺔ ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜـﺭ ‪،‬‬ ‫ﺒﻴﺭﻭﺕ )ﺏ ﺕ(‪.‬‬

‫‪-15‬ﺭﻀﻭﺍﻥ ﺍﻟﺴﱠﻴﺩ‪:‬ﻤﻔﻬﻭﻡ ﺍﻟﺠﻤﺎﻋﺎﺕ ﻓﻲ ﺍﻹﺴﻼﻡ‪ ،‬ﻁ‪ ،‬ﺩﺍﺭ ﺍﻟﺘﻨﻭﻴﺭ‪ ،‬ﺒﻴﺭﻭﺕ‪1984‬ﻡ‪.‬‬

‫‪-16‬ﺍﺒﻥ ﺭﺸﺩ‪ :‬ﺒﺩﺍﻴﺔ ﺍﻟﻤﺠﺘﻬﺩ ﻭﻨﻬﺎﻴﺔ ﺍﻟﻤﻘﺘﺼﺩ‪ ،‬ﺝ‪ ، 1‬ﻤﻜﺘﺒﺔ ﻭﻤﻁﺒﻌﺔ ﻤﺤﻤـﺩ ﻋﻠـﻲ‬ ‫ﺼﺒﻴﺢ ﻭﺃﻭﻻﺩﻩ ﺍﻟﻘﺎﻫﺭﺓ )ﺏ ﺕ(‪.‬‬

‫‪-17‬ﺯﻏﻠﻭل ﺭﺍﻏﺏ ﺍﻟﻨﺠﺎﺭ‪ :‬ﺃﺯﻤﺔ ﺍﻟﺘﻌﻠﻴﻡ ﺍﻟﻤﻌﺎﺼـﺭ ﻭﺤﻠﻭﻟﻬـﺎ ﺍﻹﺴـﻼﻤﻴﺔ ‪ ،‬ﻁ‪، 1‬‬ ‫ﺍﻟﻤﻌﻬﺩ ﺍﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ‪ ،‬ﺃﻤﺭﻴﻜﺎ ‪1990‬ﻡ‪.‬‬

‫‪ -18‬ﺴﻌﻴﺩ ﺃﺒﻭ ﺍﻟﻔﺘﻭ ﻤﺤﻤﺩ ﺒﺴﻴﻭﻨﻲ ‪ :‬ﺍﻟﺤﺭﻴﺔ ﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﻓﻲ ﺍﻹﺴﻼﻡ ﻭﺃﺜﺭﻫﺎ ﻓـﻲ‬ ‫ﺍﻟﺘﻨﻤﻴﺔ ‪ ،‬ﻁ‪ ،1‬ﺩﺍﺭ ﺍﻟﻭﻓﺎﺀ ‪ ،‬ﺍﻟﻤﻨﺼﻭﺭﺓ ‪ ،‬ﻤﺼﺭ ‪1988‬ﻡ‪.‬‬

‫‪ -19‬ﺴﻤﻴﺢ ﻋﺎﻁﻑ ﺍﻟ ﱠﺯﻴﻥ ‪ :‬ﺼﻔﺎﺕ ﺍﻟﺩﱠﺍﻋﻴﺔ ﻭﻜﻴﻔﻴﺔ ﺤﻤـل ﺍﻟـﺩﱠﻋﻭﺓ ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘـﺎﺏ‬ ‫ﺍﻟﻠﺒﻨﺎﻨﻲ ‪ ،‬ﺒﻴﺭﻭﺕ )ﺏ ﺕ(‪.‬‬

‫ﺴّﻴﺎﺴﻲ ﻟﻠﺼﻔﻭﺓ ﻓﻲ ﺍﻹﺴـﻼﻡ ‪ ،‬ﺍﻟﻤﻌﻬـﺩ ﺍﻟﻌـﺎﻟﻤﻲ ﻟﻠﻔﻜـﺭ‬ ‫‪ -20‬ﺍﻟﺴﱠﻴﺩ ﻋﻤﺭ‪ :‬ﺍﻟﺩﱠﻭﺭ ﺍﻟ َ‬ ‫ﺍﻹﺴﻼﻤﻲ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ ‪1996‬ﻡ‪.‬‬

‫‪ -21‬ﺴﻴﺩ ﻗﻁﺏ ‪ :‬ﺍﻟﺴﱠﻼﻡ ﺍﻟﻌﺎﻟﻤﻲ ﻭﺍﻹﺴﻼﻡ ‪ ،‬ﺩﺍﺭ ﺍﻟﺸﺭﻭﻕ ‪ ،‬ﺒﻴﺭﻭﺕ‪.‬‬

‫‪ -‬ﻓﻲ ﻅﻼل ﺍﻟﻘﺭﺁﻥ ‪ ،‬ﻡ ‪ ، 3‬ﻁ‪ ، 9‬ﺩﺍﺭ ﺍﻟﺸﺭﻭﻕ ‪ ،‬ﺒﻴﺭﻭﺕ ‪1980‬ﻡ‪.‬‬

‫‪ -22‬ﺴﻴﻑ ﺍﻟﺩﻴﻥ ﻋﺒﺩ ﺍﻟﻔﺘﺎ ‪ :‬ﻤﺩﺨل ﺍﻟﻘﻴﻡ ‪ ،‬ﺇﻁﺎﺭ ﻤﺭﺍﺠﻌﺔ ﻟﺩﺍﺭﺴﺔ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺩّﻭﻟﻴﺔ‬ ‫ﻓﻲ ﺍﻹﺴﻼﻡ ‪ ،‬ﻁ‪ ، 1‬ﺍﻟﻤﻌﻬﺩ ﺍﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ ‪1999‬ﻡ‪.‬‬

‫‪ -23‬ﻁﻪ ﺠﺎﺒﺭ ﺍﻟﻌﻠﻭﺍﻨﻲ ﺍﻟﺠﻤﻊ ﺒﻴﻥ ﺍﻟﻘـﺭﺍﺀﺘﻴﻥ ‪ ،‬ﻁ‪ ، 1‬ﺍﻟﻤﻌﻬـﺩ ﺍﻟﻌـﺎﻟﻤﻲ ﻟﻠﻔﻜـﺭ‬ ‫ﺍﻹﺴﻼﻤﻲ ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ ‪1996‬ﻡ ‪.‬‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ ‪1424 /‬ﻫـ‬

‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻹﺠﺘﻤﺎﻋﻴﺔ‬

‫‪ -24‬ﺍﻟﻁﻴﺏ ﺒﺭﻏﻭﺙ ‪ :‬ﻤﻨﻬﺞ ﺍﻟﻨﺒﻲ )‪ (‬ﻓﻲ ﺤﻤﺎﻴﺔ ﺍﻟﺩﱠﻋﻭﺓ ﻭﺍﻟﻤﺤﺎﻓﻅـﺔ ﻤﻨﺠﺯﺍﺘﻬـﺎ‬ ‫ﺨﻼل ﺍﻟﻔﺘﺭﺓ ﺍﻟﻤﻜﻴﺔ ‪ ،‬ﻁ‪ ، 1‬ﺍﻟﻤﻌﻬﺩ ﺍﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ‪ ،‬ﺍﻤﺭﻴﻜﺎ ‪1996‬ﻡ‪.‬‬

‫‪ -25‬ﻋﺒﺩ ﺍﻟﺤﻠﻴﻡ ﻋﻭﻴﺱ ‪ :‬ﺜﻘﺎﻓﺔ ﺍﻟﺩﱠﺍﻋﻴﺔ ‪ ،‬ﺍﻻﺘﺤﺎﺩ ﺍﻹﺴـﻼﻤﻲ ﺍﻟﻌـﺎﻟﻤﻲ ﻟﻠﻤﻨﻅﻤـﺎﺕ‬ ‫ﺍﻟﻁﻼﺒﻴﺔ ‪ ،‬ﺍﻟﻜﻭﻴﺕ )ﺏ ﺕ(‪.‬‬

‫‪ -26‬ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﺒﻥ ﺨﻠﺩﻭﻥ ‪ :‬ﻤﻘﺩﻤﺔ ﺍﺒﻥ ﺨﻠﺩﻭﻥ ‪ ،‬ﺩﺍﺭ ﺍﻟﺠﻴل ‪ ،‬ﺒﻴﺭﻭﺕ )ﺏ ﺕ(‪.‬‬

‫‪ -27‬ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﻋﺒﺩ ﺍﷲ ﺒﻥ ﻨﺼﺭ ﺍﻟﺸﻴﺭﺯﻱ‪ :‬ﺍﻟﻤﻨﻬﺞ ﺍﻟﻤﺴﻠﻭﻙ ﻓﻲ ﺴﻴﺎﺴﺔ ﺍﻟﻤﻠﻭﻙ ‪،‬‬ ‫ﻁ‪ ، 1‬ﺘﺤﻘﻴﻕ ﻋﻠﻰ ﻋﺒﺩ ﺍﷲ ﻤﻭﺴﻲ‪ ،‬ﻤﻜﺘﺒﺔ ﺍﻟﻤﻨﺎﺭ ‪ ،‬ﺍﻟﺯﺭﻗﺎﺀ ‪ ،‬ﺍﻷﺭﺩﻥ ‪1987‬ﻡ‪.‬‬

‫‪ -28‬ﻋﺒﺩ ﺍﷲ ﺒﻥ ﺃﺤﻤﺩ ﺒﻥ ﻗﺩﺍﻤﻪ ﺍﻟﻤﻘﺩﺴﻲ ‪ :‬ﺍﻟﻤﻐﻨﻲ ﻋﻠﻰ ﻤﺨﺘﺼﺭ ﻋﻤﺭ ﺒﻥ ﺤﺴﻴﻥ ﺒﻥ‬ ‫ﺃﺤﻤﺩ ﺍﻟﺨﺭﻓﻲ ‪ ،‬ﺝ‪ ، 8‬ﻋﺎﻟﻡ ﺍﻟﻜﺘﺏ ‪ ،‬ﺒﺭﻭﺕ )ﺏ ﺕ(‪.‬‬

‫‪ -29‬ﻋﺒﺩ ﺍﷲ ﺍﻷﺯﺭﻕ ‪ :‬ﺒﺩﺍﺌﻊ ﺍﻟﺴﻠﻙ ﻓﻲ ﻁﺒﺎﺌﻊ ﺍﻟﻤﻠﻙ ‪ ،‬ﺝ‪ ، 1‬ﺘﺤﻘﻴﻕ ﻋﻠـﻰ ﺴـﺎﻤﻲ‬ ‫ﺍﻟﻨﺸﺎﺭ ‪ ،‬ﺩﺍﺭ ﺍﻟﺤﺭﻴﺔ ‪ ،‬ﺒﻐﺩﺍﺩ ‪1977‬ﻡ‪.‬‬

‫‪ -30‬ﻋﺒﺩ ﺍﷲ ﺍﻟﺘﻠﻴﺩﻱ ‪ :‬ﺃﺴﺒﺎﺏ ﻫـﻼﻙ ﺍﻷﻤـﻡ ﻭﺴـﻨﺔ ﺍﷲ ﻓـﻲ ﺍﻟﻘـﻭﻡ ﺍﻟﻤﺠـﺭﻤﻴﻥ‬ ‫ﻭﺍﻟﻤﻨﺤﺭﻓﻴﻥ‪ ،‬ﻁ‪ ، 1‬ﺩﺍﺭ ﺍﻟﺒﺸﺎﺌﺭ ﺍﻹﺴﻼﻤﻴﺔ ‪ ،‬ﺒﻴﺭﻭﺕ ‪1986‬ﻡ‪.‬‬

‫‪ -31‬ﻋﺒﺩ ﺍﷲ ﺍﻟﺯﺒﻴﺭ ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ‪ :‬ﻤﻥ ﻤﺭﺘﻜﺯﺍﺕ ﺍﻟﺨﻁﺎﺏ ﺍﻟـﺩﱠﻋﻭﻱ ﻓـﻲ ﺍﻟﺘﺒﻠﻴـﻎ‬ ‫ﻭﺍﻟﺘﻁﺒﻴﻕ ‪ ،‬ﻁ‪ ،‬ﺴﻠﺴﻠﺔ ﻜﺘﺎﺏ ﺍﻷﻤﺔ ‪ ،‬ﻗﻁﺭ ‪1417‬ﻫـ‪.‬‬

‫‪ -32‬ﻋﺒﺩ ﺍﷲ ﻤﺤﻤﺩ ﺍﻷﻤﻴﻥ ﺍﻟﻨﻌﻴﻡ ‪ :‬ﺍﻻﺴﺘﺸﺭﺍﻕ ﻓﻲ ﺍﻟﺴﻴﺭﺓ ﺍﻟﻨﺒﻭﻴﺔ ‪ ،‬ﺩﺭﺍﺴﺔ ﺘﺎﺭﻴﺨﻴﺔ‬

‫ﻵﺭﺍﺀ ﻭﺍﺕ – ﺒﺭﻭﻜﻠﻤﺎﻥ – ﻓﻠﻬﺎﻭﺯﻥ ﻤﻘﺎﺭﻨﺔ ﺒﺎﻟﺭﺅﻴـﺔ ﺍﻹﺴـﻼﻤﻴﺔ ‪ ،‬ﺍﻟﻤﻌﻬـﺩ‬

‫ﺍﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ‪ ،‬ﺍﻤﺭﻴﻜﺎ ‪1997‬ﻡ‪.‬‬

‫‪ -33‬ﻋﺒﺩ ﺍﻟﻤﻠﻙ ﺒﻥ ﻋﺒﺩ ﺍﷲ ﺍﻟﺠﻭﻴﻨﻲ ‪ :‬ﺍﻟﻐﻴﺎﺜﻲ ‪ ،‬ﻁ‪ ، 1‬ﺘﺤﻘﻴﻕ ﺩ‪ .‬ﻋﺒﺩ ﺍﻟﻌﻅﻴﻡ ﺍﻟ َﺩّﻴﺏ‪،‬‬ ‫ﺍﻟﺸﺅﻭﻥ ﺍﻟﺩﻴﻨﻴﺔ ‪ ،‬ﻗﻁﺭ ‪1400‬ﻫـ‪.‬‬

‫‪ -34‬ﻋﻀﺩ ﺍﻟﻤﻠﺔ ﺍﻹﻴﺠﻲ ‪ :‬ﺍﻟﻤﻭﺍﻗﻑ ﻓﻲ ﻋﻠﻡ ﺍﻟﻜﻼﻡ ‪ ،‬ﺩﺍﺭ ﺍﻟﺒﺎﺯ ﺒﻤﻜﺔ ﻭﻋﺎﻟﻡ ﺍﻟﻜﺘﺏ ‪،‬‬ ‫ﺒﻴﺭﻭﺕ )ﺏ ﺕ(‪.‬‬

‫ﺍﻟﺘﻤﻜﻴ ﺍﻟﺤ‬

‫ﺭ‬

‫ﺍﻟﻤ‬

‫ﺭ ﺍﻟ ﺭ‬

‫‪ -‬ﺭﺍ ﺔ‬

‫ﺍﻟ‬

‫‪.‬‬

‫ﺍ‬

‫ﻤﺤﻤ ﺍ ﻤﻴ ﺍﻟ ﻴ‬

‫‪ -35‬ﻋﻼﺀ ﺍﻟﺩﻴﻥ ﺃﺒﻲ ﺒﻜﺭ ﺒﻥ ﻤﺴﻌﻭﺩ ﺍﻟﻜﺎﺴﺎﻨﻲ ‪ :‬ﻜﺘﺎﺏ ﺒﺩﺍﺌﻊ ﺍﻟﺼﻨﺎﺌﻊ ﻓـﻲ ﺘﺭﺘﻴـﺏ‬ ‫ﺍﻟﺸﺭﺍﺌﻊ ‪ ،‬ﺝ‪ ، 7‬ﻁ‪ ، 1‬ﺩﺍﺭ ﺍﻟﻔﻜﺭ ‪ ،‬ﺒﻴﺭﻭﺕ ‪1996‬ﻡ‪.‬‬

‫‪ -36‬ﻋﻠﻲ ﻋﺒﺩ ﺍﻟﺭﺴﻭل ‪ :‬ﺍﻟﻤﺒﺎﺩ ﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﻓﻲ ﺍﻹﺴﻼﻡ ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺭ ‪1969‬ﻡ‪.‬‬

‫‪ -37‬ﻋﻤﺎﺩ ﺍﻟﺩﻴﻥ ﺨﻠﻴل‪ :‬ﺤﻭل ﺇﻋﺎﺩﺓ ﺘﺸﻜﻴل ﺍﻟﻌﻘل ﺍﻟﻤﺴﻠﻡ‪ ،‬ﻁ‪ 1‬ﺴﻠﺴﻠﺔ ﻜﺘﺎﺏ ﺍﻷﻤﺔ "‪"4‬‬ ‫‪ ،‬ﻗﻁﺭ‪ ،‬ﺭﻤﻀﺎﻥ ‪1403‬ﻫـ‪.‬‬

‫‪ -38‬ﻓﻬﻤﻲ ﻫﻭﻴﺩﻱ ‪ :‬ﺍﻟﻨﻅﺎﻡ ﺍﻟﻌﺎﻟﻤﻲ ﺍﻟﺠﺩﻴﺩ ﻭﺍﻟﻭﺤﺩﺓ ﺍﻹﺴﻼﻤﻴﺔ ‪ ،‬ﺃﺒﺤـﺎﺙ ﻭﻭﻗـﺎﺌﻊ‬ ‫ﺍﻟﻠﻘﺎﺀ ﺍﻟﺴﺎﺒﻊ ﻟﻠﻨﺩﻭﺓ ﺍﻟﻌﺎﻟﻤﻴﺔ ﻟﻠﺸﺒﺎﺏ ﺍﻹﺴﻼﻤﻲ‪،‬‬

‫‪ -39‬ﻓﻭﺯﻱ ﺨﻠﻴل ‪ :‬ﺩﻭﺭ ﺃﻫل ﺍﻟﺤل ﻭﺍﻟﻌﻘﺩ ﻓﻲ ﺍﻟﻨﻤﻭﺫﺝ ﺍﻹﺴـﻼﻤﻲ ‪ ،‬ﻁ‪ ، 1‬ﺍﻟﻤﻌﻬـﺩ‬ ‫ﺍﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ ‪1996‬ﻡ‪.‬‬

‫ﺴّﻴﺎﺴﺔ ﻤﻥ ﻜﺘﺎﺏ ﺍﻟﺨﺭﺍﺝ ﻭﺼﻨﺎﻋﺔ ﺍﻟﻜﺘﺎﺒﺔ ‪ ،‬ﺸﺭ ﻭﺘﻌﻠﻴـﻕ‬ ‫‪ -40‬ﻗﺩﺍﻤﺔ ﺒﻥ ﺠﻌﻔﺭ ‪ :‬ﺍﻟ َ‬ ‫ﺩ‪ .‬ﻤﺤﻤﺩ ﺤﺴﻥ ﺍﻟﺯﺒﻴﺩﻱ ‪ ،‬ﺩﺍﺭ ﺍﻟﺭﺸﻴﺩ ﻟﻠﻨﺸﺭ ‪ ،‬ﺒﻐﺩﺍﺩ ‪1981‬ﻡ‪.‬‬

‫‪ -41‬ﺍﺒﻥ ﺍﻟﻘﻴﻡ ﺍﻟﺠﻭﺯﻴﺔ ‪ :‬ﺍﻋﻼﻡ ﺍﻟﻤﻭﻗﻌﻴﻥ ‪ ،‬ﺝ‪ ، 3‬ﺘﺤﻘﻴﻕ ﻤﺤﻤﺩ ﻤﺤﻲ ﺍﻟـﺩﻴﻥ ﻋﺒـﺩ‬ ‫ﺍﻟﺤﻤﻴﺩ ‪ ،‬ﺍﻟﻤﻁﺒﻌﺔ ﺍﻟﻌﺼﺭﻴﺔ ‪ ،‬ﺒﻴﺭﻭﺕ ‪1987‬ﻡ‪.‬‬

‫‪ -42‬ﻤﺎﻟﻙ ﺒﻥ ﻨﺒﻲ ‪ :‬ﻤﻴﻼﺩ ﻤﺠﺘﻤﻊ ‪ ،‬ﺸﺒﻜﺔ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻻﺠﺘﻤﺎﻋﻴـﺔ ‪ ،‬ﺘﺭﺠﻤـﺔ ﻋﺒـﺩ‬ ‫ﺍﻟﺼﺒﻭﺭ ﺸﺎﻫﻴﻥ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺭ ‪ ،‬ﺩﻤﺸﻕ ‪1989‬ﻡ‪.‬‬

‫‪ -43‬ﻤﺤﻤﺩ ﺒﺎﻗﺭ ﺍﻟﺼﺩﺭ ‪ :‬ﺍﻗﺘﺼﺎﺩﻨﺎ ‪ ،‬ﻁ‪ ، 13‬ﺩﺍﺭ ﺍﻟﺘﻌﺎﺭﻑ ‪ ،‬ﺒﻴﺭﻭﺕ ‪1980‬ﻡ‪.‬‬

‫‪ -44‬ﻤﺤﻤﺩ ﺤﺴﻴﻥ ﻓﻀل ﺍﷲ‪ :‬ﺃﺴﻠﻭﺏ ﺍﻟﺩﱠﻋﻭﺓ ﻓﻲ ﺍﻟﻘـﺭﺁﻥ‪ ،‬ﺩﺍﺭ ﺍﻟﺯﻫـﺭﺍﺀ‪ ،‬ﺒﻴـﺭﻭﺕ‬ ‫‪1986‬ﻡ‪.‬‬

‫ﺴّﻴﺎﺴﻴﺔ ﻟﻠﻌﻬﺩ ﺍﻟﻨﺒﻭﻴﺔ ﻭﻋﻬﺩ‬ ‫‪ -45‬ﻤﺤﻤﺩ ﺤﻤﻴﺩ ﺍﷲ ﺍﻟﺤﻴﺩﺭ ﺁﺒﺎﺩﻱ ‪ :‬ﻤﺠﻤﻭﻋﺔ ﺍﻟﻭﺜﺎﺌﻕ ﺍﻟ َ‬ ‫ﺍﻟﺭّﺍﺸﺩﻴﻥ‪ ،‬ﻤﻁﺒﻌﺔ ﻟﺠﻨﺔ ﺍﻟﺘﺄﻟﻴﻑ ﻭﺍﻟﺘﺭﺠﻤﺔ ﻭﺍﻟﻨﺸﺭ ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ ‪1941‬ﻡ‪.‬‬

‫‪ -46‬ﻤﺤﻤﺩ ﺍﻟﻐﺯﺍﻟﻲ ﻭﻋﻤﺭ ﻋﺒﻴﺩ ﺤﺴﻨﻪ ‪ :‬ﻜﻴﻑ ﻨﺘﻌﺎﻤل ﻤﻊ ﺍﻟﻘـﺭﺁﻥ ‪ ،‬ﻁ‪ ، 3‬ﺍﻟﻤﻌﻬـﺩ‬ ‫ﺍﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ‪ ،‬ﺃﻤﺭﻴﻜﺎ ‪1992‬ﻡ‪.‬‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ ‪1424 /‬ﻫـ‬

‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻹﺠﺘﻤﺎﻋﻴﺔ‬

‫‪ -47‬ﻤﺤﻤﺩ ﺴﻌﻴﺩ ﺭﻤﻀﺎﻥ ﺍﻟﺒﻭﻁﻲ ‪ :‬ﺍﻟﺠﻬﺎﺩ ﻓﻲ ﺍﻹﺴـﻼﻡ ‪ ،‬ﻜﻴـﻑ ﻨﻔﻬﻤـﻪ ﻭﻜﻴـﻑ‬ ‫ﻨﻤﺎﺭﺴﻪ ؟‪ ،‬ﻁ‪ ،1‬ﺩﺍﺭ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻌﺎﺼﺭ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺭ‪ ،‬ﺒﻴﺭﻭﺕ ‪ ،‬ﺩﻤﺸﻕ ‪1993‬ﻡ‪.‬‬

‫‪ -48‬ﻤﺤﻤﺩ ﺸﻭﻗﻲ ﺍﻟﻔﻨﺠﺭﻱ‪ :‬ﺍﻹﺴﻼﻡ ﻭﺍﻟﻀـﻤﺎﻥ ﺍﻻﺠﺘﻤـﺎﻋﻲ ‪ ،‬ﻁ‪ ، 2‬ﺩﺍﺭ ﺜﻘﻴـﻑ‬ ‫ﺍﻟﺴّﻌﻭﺩﻴﺔ ‪1982‬ﻡ‪.‬‬

‫‪ -‬ﺍﻹﺴﻼﻡ ﻭﺍﻟﻤﺸﻜﻠﺔ ﺍﻻﻗﺘﺼﺎﺩﻴﺔ ‪ ،‬ﻁ‪ ، 3‬ﺩﺍﺭ ﺍﻟﻭﻁﻥ ‪ ،‬ﺍﻟ َﺭّﻴﺎﺽ ‪1987‬ﻡ‪.‬‬

‫‪ -49‬ﻤﺤﻤﺩ ﺍﻟﺼﺎﺩﻕ ﻋﺭﺠﻭﻥ ‪ :‬ﺴﻨﻥ ﺍﷲ ﻓﻲ ﺍﻟﻤﺠﺘﻤﻊ ﻤﻥ ﺨﻼل ﺍﻟﻘﺭﺁﻥ ‪ ،‬ﻁ‪ ، 1‬ﺍﻟﺩﺍﺭ‬ ‫ﺍﻟﺴﻌﻭﺩﻴﺔ‪ ،‬ﺠﺩﻩ ‪1984‬ﻡ‪.‬‬

‫‪ -50‬ﻤﺤﻤﺩ ﻋﺒﺩ ﺍﻟﻤﻨﻌﻡ ﻋﻔﺭ‪ :‬ﺍﻟﻤﺘﻁﻠﺒﺎﺕ ﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﻟﺘﺤﻘﻴﻕ ﻤﻘﺎﺼﺩ ﺍﻟﺸـﺭﻴﻌﺔ ﻓـﻲ‬ ‫ﺍﻻﻗﺘﺼﺎﺩ ﺍﻹﺴﻼﻤﻲ ‪ ،‬ﺠﺎﻤﻌﺔ ﺃﻡ ﺍﻟﻘﺭﻯ ‪ ،‬ﻤﺭﻜﺯ ﺒﺤﻭﺙ ﺍﻟ َﺩّﺭﺍﺴﺎﺕ ﺍﻹﺴـﻼﻤﻴﺔ ‪،‬‬

‫ﻤﺅﺴﺴﺔ ﻤﻜﺔ ﻟﻠﻁﺒﺎﻋﺔ ‪ ،‬ﻤﻜﻪ ‪1991‬ﻡ‪.‬‬

‫‪ -51‬ﻤﺤﻤﺩ ﻋﺯﻩ ﺩﺭﻭﺯﻩ‪ :‬ﺍﻟﺠﻬﺎﺩ ﻓﻲ ﺴﺒﻴل ﺍﷲ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﻭﺍﻟﺴﱡﻨﺔ ‪ ،‬ﻁ‪ ، 2‬ﻋﻤـﺎﻥ ‪،‬‬ ‫ﺍﻷﺭﺩﻥ ‪1986‬ﻡ‪.‬‬

‫‪ -52‬ﻤﺤﻤﺩ ﻋﻤﺭ ﺸﺎﺒﺭﺍ ‪ :‬ﺍﻹﺴﻼﻡ ﻭﺍﻟﺘﺤ َﺩّﻱ ﺍﻻﻗﺘﺼﺎﺩﻱ ‪ ،‬ﺘﺭﺠﻤﺔ ﺩ‪ .‬ﻤﺤﻤـﺩ ﺯﻫﻴـﺭ‬ ‫ﺍﻟﺴﻤﻬﻭﺭﻱ ‪ ،‬ﺍﻟﻤﻌﻬﺩ ﺍﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ‪ ،‬ﺍﻷﺭﺩﻥ ‪1996‬ﻡ‪.‬‬

‫ﺴّﻴﺎﺴﺔ ﺍﻟﻨﻘﺩﻴـﺔ ﻓـﻲ‬ ‫‪ -‬ﻨﺤﻭ ﻨﻅﺎﻡ ﻨﻘﺩﻱ ﻋﺎﺩل ‪ ،‬ﺩﺭﺍﺴﺔ ﻟﻠﻨﻘﻭﺩ ﻭﺍﻟﻤﺼﺎﺭﻑ ﻭﺍﻟ َ‬

‫ﻀﻭﺀ ﺍﻹﺴﻼﻡ ‪ ،‬ﻁ‪ ،‬ﺘﺭﺠﻤﺔ ﺴ َﻴّﺩ ﻤﺤﻤﺩ ﺴﻜﺭ ‪ ،‬ﻤﺭﺍﺠﻌﺔ ﺩ‪ .‬ﺭﻓﻴﻕ ﺍﻟﻤﺼـﺭﻱ ‪،‬‬

‫ﺍﻟﻤﻌﻬﺩ ﺍﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ‪ ،‬ﺍﻤﺭﻴﻜﺎ ‪1990‬ﻡ‪.‬‬

‫‪ -53‬ﻤﺤﻤﺩ ﺃﺒﻭ ﺍﻟﻔﺘﺢ ﺍﻟﺒﻴﺎﻨﻭﻨﻲ ‪ :‬ﺠﻬﺎﺩ ﺍﻟﻜﻠﻤﺔ ‪ ،‬ﺩﺍﺭ ﺍﻟﻘﻠﻡ ﻭﺍﻟﺩّﺍﺭﺍﻟﺸﺎﻤﻴﺔ‪ ،‬ﺩﻤﺸـﻕ –‬ ‫ﺒﻴﺭﻭﺕ ‪1997‬ﻡ‪.‬‬

‫‪ -54‬ﻤﺤﻤﺩ ﻓﺘﺤﻲ ﻋﺜﻤﺎﻥ ‪ :‬ﺩﻭﻟﺔ ﺍﻟﻔﻜﺭﺓ ﺍﻟﺘﻲ ﺃﻗﺎﻤﻬﺎ ﺭﺴﻭل ﺍﻹﺴﻼﻡ ﻋﻘـﺏ ﺍﻟﻬﺠـﺭﺓ‬ ‫ﻤﻜﺘﺒﺔ ﻭﻫﺒﺔ ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ )ﺏ ﺕ(‪.‬‬

‫ﺍﻟﺘﻤﻜﻴ ﺍﻟﺤ‬

‫ﺭ‬

‫ﺍﻟﻤ‬

‫ﺭ ﺍﻟ ﺭ‬

‫‪ -‬ﺭﺍ ﺔ‬

‫ﺍﻟ‬

‫‪.‬‬

‫ﺍ‬

‫ﻤﺤﻤ ﺍ ﻤﻴ ﺍﻟ ﻴ‬

‫‪ -55‬ﻤﺤﻤﺩ ﻫﻴﺸﻭﺭ ‪ :‬ﺴﻨﻥ ﺍﻟﻘﺭﺁﻥ ﻓﻲ ﻗﻴﺎﻡ ﺍﻟﺤﻀﺎﺭﺍﺕ ﻭﺴـﻘﻭﻁﻬﺎ ‪ ،‬ﻁ‪ ،1‬ﺍﻟﻤﻌﻬـﺩ‬ ‫ﺍﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ ‪1996‬ﻡ‪.‬‬

‫‪ -56‬ﻤﺤﻤﻭﺩ ﺸﻴﺕ ﺨﻁﺎﺏ ‪ :‬ﺠﻴﺵ ﺍﻟﺭﱠﺴﻭل ‪ ،‬ﺩﺍﺭ ﻗﺘﻴﺒﺔ ‪ ،‬ﺩﻤﺸﻕ ‪1983‬ﻡ‪.‬‬

‫ﺴّﻴﺎﺴﺔ ﺍﻟﺸﺭﻋﻴﺔ ﻭﻤﻔﻬﻭﻡ ﺍﻟﺴﻴﺎﺴﺔ ﺍﻟﺤﺩﻴﺙ ‪ ،‬ﺍﻟﻤﻌﻬـﺩ‬ ‫‪ -57‬ﻤﺤﻲ ﺍﻟﺩﻴﻥ ﻤﺤﻤﺩ ﻗﺎﺴﻡ ‪ :‬ﺍﻟ َ‬ ‫ﺍﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ﺍﻟﻘﺎﻫﺭﺓ ‪1997‬ﻡ‪.‬‬

‫‪ -58‬ﻤﺼﻁﻔﻲ ﻜﻤﺎل ﻭﺼﻔﻲ ‪:‬‬

‫ ﻤﺩﻭﻨﺔ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺩﱡﻭﻟﻴﺔ ﻓﻲ ﺍﻹﺴﻼﻡ ‪ ،‬ﻤﻁﺒﻌﺔ ﺍﻷﻤﺎﻨﺔ ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ ‪1972‬ﻡ‪.‬‬‫‪ -‬ﺍﻟﻤﺸﺭﻭﻋﻴﺔ ﺍﻟﻌﻠﻴﺎ ﻓﻲ ﺍﻟﻨﻅﺎﻡ ﺍﻹﺴﻼﻤﻲ ‪ ،‬ﻤﻁﺒﻌﺔ ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ ‪1970‬ﻡ‪.‬‬

‫ﺴّﻴﺎﺴﺔ ﺍﻟﺩﱠﻭﻟﻴﺔ ‪ ،‬ﻤﺅﺴﺴﺔ ﺩﺍﺭ ﺍﻟﺸﻌﺏ ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ ‪1975‬ﻡ‪.‬‬ ‫‪ -‬ﺍﻟﻨﺒﻲ ﻭﺍﻟ َ‬

‫ﺴّﻴﺎﺴﺔ ﻟﻤﻔﻬﻭﻡ ﺍﻷﻤﻥ ﻓﻲ ﺍﻹﺴﻼﻡ ‪ ،‬ﻁ‪ ، 1‬ﺍﻟﻤﻌﻬـﺩ‬ ‫‪ -59‬ﻤﺼﻁﻔﻰ ﻤﻨﺠﻭﺩ ‪ :‬ﺍﻷﺒﻌﺎﺩ ﺍﻟ َ‬ ‫ﺍﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ ‪1996‬ﻡ‪.‬‬

‫‪ -60‬ﺍﻟﻤﻜﻲ ﺃﻗﻼﻴﻨﻪ ‪ :‬ﺍﻟﻨﻅﻡ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻋﻨﺩ ﺍﻟﻤﺤﺩﺜﻴﻥ ﻓﻲ ﺍﻟﻘﺭﻭﻥ ﺍﻟﺜﻼﺜﺔ ﺍﻷﻭﻟﻲ ‪ ،‬ﻜﺘﺎﺏ‬ ‫ﺍﻷﻤﺔ "‪ ، "34‬ﻗﻁﺭ ‪ ،‬ﺭﺠﺏ ‪1413‬ﻫـ‪.‬‬

‫‪ -61‬ﻤﺤﻤﺩ ﻨﻌﻴﻡ ﺍﻟﻴﺎﺴﻴﻥ ‪ :‬ﺍﻟﺠﻬﺎﺩ ﻓﻲ ﺴﺒﻴل ﺍﷲ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﻭﺍﻟﺴﱡـﻨﺔ ‪ ،‬ﻁ‪ ،‬ﻋﻤـﺎﻥ ‪،‬‬ ‫ﺍﻷﺭﺩﻥ ‪1986‬ﻡ‪.‬‬

‫‪ -62‬ﻨﺒﻴل ﺼﺒﺤﻲ ﺍﻟﻁﻭﻴل ‪ :‬ﺍﻟﺤﺭﻤﺎﻥ ﻭﺍﻟﺘﺨﻠﱡﻑ ﻓﻲ ﺩﻴﺎﺭ ﺍﻟﻤﺴﻠﻤﻴﻥ ‪ ،‬ﻁ‪ ، 2‬ﻤﺅﺴﺴـﺔ‬ ‫ﺍﻟﺭﺴﺎﻟﺔ ‪ ،‬ﺒﻴﺭﻭﺕ ‪1985‬ﻡ‪.‬‬

‫‪ -63‬ﺍﺒﻥ ﺍﻟﻨﺤﺎﺱ ﺃﺒﻲ ﺯﻜﺭﻴﺎ ﺃﺤﻤﺩ ﺒﻥ ﺇﺒﺭﺍﻫﻴﻡ ﺒﻥ ﻤﺤﻤـﺩ ﺍﻟﺩﻤﺸـﻘﻲ ﺍﻟـﺩﻤﻴﺎﻁﻲ ‪:‬‬ ‫ﻤﺸﺎﺭﻉ ﺍﻷﺸﻭﺍﻕ ﺇﻟﻲ ﻤﺼﺎﺭﻉ ﺍﻟﻌﺸﺎﻕ ﻭﻤﺜﻴﺭ ﺍﻟﻐﺭﺍﻡ ﺇﻟﻲ ﺩﺍﺭ ﺍﻟﺴﱠﻼﻡ ﻓﻲ ﻓﻀﺎﺌل‬

‫ﺍﻟﺠﻬﺎﺩ ‪ ،‬ﻁ‪ ، 1‬ﺘﺤﻘﻴﻕ ﻭﺩﺭﺍﺴﺔ ﺇﺩﺭﻴﺱ ﻤﺤﻤﺩ ﻋﻠﻲ ﻭﻤﺤﻤﺩ ﺨﺎﻟﺩ ﺍﺴـﻁﻨﺒﻭﻟﻲ ‪،‬‬ ‫ﺩﺍﺭ ﺍﻟﺒﺸﺎﺌﺭ ﺍﻹﺴﻼﻤﻴﺔ ‪ ،‬ﺒﻴﺭﻭﺕ ‪1990‬ﻡ‪.‬‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ ‪1424 /‬ﻫـ‬

‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻹﺠﺘﻤﺎﻋﻴﺔ‬

‫ﺴّﻴﺎﺴﻴﺔ ‪ ،‬ﻁ‪ ، 1‬ﺍﻟﻤﻌﻬﺩ ﺍﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜـﺭ‬ ‫‪ -64‬ﻨﺼﺭ ﻤﺤﻤﺩ ﻋﺎﺭﻑ ‪ :‬ﻨﻅﺭﻴﺎﺕ ﺍﻟﺘﻨﻤﻴﺔ ﺍﻟ َ‬ ‫ﺍﻹﺴﻼﻤﻲ ‪ ،‬ﺍﻤﺭﻴﻜﺎ ‪1992‬ﻡ‪.‬‬

‫‪ -65‬ﻫﺎﻨﺱ ﺒﻴﺘﺭﻤﺎﺭﺘﻴﻥ ﻭﻫﺎﺭﺍﻟﺩﺸﻭﻤﺎﻥ ‪ :‬ﻓ ﺍﻟﻌﻭﻟﻤﺔ ‪ ،‬ﺍﻻﻋﺘﺩﺍﺀ ﻋﻠﻰ ﺍﻟﺩﻴﻤﻘﺭﺍﻁﻴـﺔ‬ ‫ﻭﺍﻟﺭﻓﺎﻫﻴﺔ ‪ ،‬ﺴﻠﺴﻠﺔ ﻋﺎﻟﻡ ﺍﻟﻤﻌﺭﻓﺔ ‪ ،‬ﺍﻟﻜﻭﻴﺕ‪.‬‬

‫‪ -66‬ﻴﺤﻴﻲ ﺒﻥ ﻋﺩﻯ ‪ :‬ﺘﻬﺫﻴﺏ ﺍﻷﺨﻼﻕ ‪ ،‬ﻤﻨﺸﻭﺭﺍﺕ ﻋﻭﻴﺩﺍﺕ ‪ ،‬ﺒﻴﺭﻭﺕ ‪1992‬ﻡ‪.‬‬

‫‪ -67‬ﺃﺒﻭ ﻴﻌﺭﺏ ﺍﻟﻤﺭﺯﻭﻗﻲ ‪ :‬ﺍﻟﺭﻭﺤﺎﻨﻴﺔ ﺍﻹﺴﺘﺨﻼﻓﻴﺔ ‪ ،‬ﻤﺠﻠﺔ ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓـﺔ ‪ ،‬ﻉ‬ ‫‪ ، 13‬ﺍﻟﻤﻌﻬﺩ ﺍﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ‪ ،‬ﻤﺎﻟﻴﺯﻴﺎ ‪1998‬ﻡ‪.‬‬

‫‪ -68‬ﻴﻭﺴﻑ ﺍﻟﻘﺭﻀﺎﻭﻱ ‪ :‬ﺜﻘﺎﻓﺔ ﺍﻟﺩﱠﺍﻋﻴﺔ ‪ ،‬ﺍﻻﺘﺤﺎﺩ ﺍﻹﺴـﻼﻤﻲ ﺍﻟﻌـﺎﻟﻤﻲ ﻟﻠﻤﻨﻅﻤـﺎﺕ‬ ‫ﺍﻟﻁﻼﺒﻴﺔ‪ ،‬ﺍﻟﻜﻭﻴﺕ )ﺏ ﺕ(‪.‬‬

‫ﺍﻹﺩﺍﺭﺓ ﻓﻲ ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ‬ ‫ﺍﻟ ﻜﺘ ﺭ ‪/‬‬

‫ﻤ ﻤﺔ‬

‫ﻟ‬

‫ﺭﺍ‬

‫ﻠ‬

‫)*(‬

‫ﻥ ﺒﺩﺍﻴﺔ ﻨﺸـﺄﺓ ﻤﻔﻬـﻭﻡ‬ ‫ﺘﹸﺸﻴﺭ ﻤﻌﻅﻡ ﺍﻟﻜﺘﺎﺒﺎﺕ ﻭﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺤﺩﻴﺜﺔ ﺇﻟﻰ ﺃ ّ‬

‫ﺍﻹﺩﺍﺭﺓ ﻴﺭﺠﻊ ﺇﻟﻰ ﺒﺩﺍﻴﺔ ﻅﻬﻭﺭ ﺍﻟﻨﻬﻀﺔ ﺍﻟﺼﻨﺎﻋﻴﺔ ﺍﻟﺘﻲ ﻋﺭﻓﻬﺎ ﺍﻟﻌﺎﻟﻡ ﻓـﻲ ﺍﻟﻨﺼـﻑ‬

‫ﻥ ﻫـﺫﺍ‬ ‫ﺍﻟﺜﺎﻨﻲ ﻤﻥ ﺍﻟﻘﺭﻥ ﺍﻟﺘﺎﺴﻊ ﻋﺸﺭ ﺍﻟﻤﻴﻼﺩﻱ ‪ .‬ﻭﻋﻠﻰ ﺍﻟﺭﻏﻡ ﻤﻥ ﺸﻴﻭﻉ ﺫﻟﻙ ‪ ،‬ﺇﻻ ﺃ ّ‬ ‫ﻥ ﻤﻔﻬﻭﻡ ﺍﻹﺩﺍﺭﺓ ﺃﻭ ﺍﻟﻘﻴﺎﺩﺓ ﻟﻡ ﻴﻜﻥ ﻤﻌﺭﻭﻓﹰﺎ ﻗﺒل ﺫﻟﻙ ﺍﻟﺘﺎﺭﻴ‬ ‫ﻻ ﻴﻌﻨﻲ ﺃ ّ‬

‫ﻓﻘﺩ ﻋﺭﻓـﺕ‬

‫ﺍﻟﺒﺸﺭﻴﺔ ﻋﺒﺭ ﺘﺎﺭﻴﺨﻬﺎ ﺍﻟﻁﻭﻴل ﻨﻤﺎﺫﺠﹰﺎ ﻭﺃﻨﻤﺎﻁﹰﺎ ﻤﺨﺘﻠﻔﺔ ﻤـﻥ ﻓﻨـﻭﻥ ﻭﺃﻤﺜﻠـﺔ ﺍﻹﺩﺍﺭﺓ‬

‫ﻭﺍﻟﻘﻴﺎﺩﺓ ﻓﻤﻨﺫ ﺃﻥ ﺨﻠﻕ )‪ (‬ﺍﻹﻨﺴﺎﻥ ﻭﻫﻭ ﻴﻘﻭﻡ ﺒﻤﻤﺎﺭﺴﺔ ﻤﻔﻬـﻭﻡ ﺍﻹﺩﺍﺭﺓ ﺒﺼـﻭﺭﺓ‬ ‫ﻋﻔﻭﻴﺔ ‪ ،‬ﺤﻴﺙ ﻜﺎﻥ ﻴﻘﻭﻡ ﺒﺘﻭﻟﻲ ﺇﺩﺍﺭﺓ ﺸﺅﻭﻥ ﺤﻴﺎﺘﻪ ﺍﻟﺨﺎﺼﺔ ﻤﻥ ﺃﺠل ﺘﻭﻓﻴﺭ ﻤﺎ ﻴﺤﺘﺎﺝ‬

‫ﺇﻟﻴﻪ ﻤﻥ ﺍﻟﻁﻌﺎﻡ‪ ،‬ﻭﺍﻟﺸﺭﺍﺏ ‪ ،‬ﻭﺍﻟﻜﺴﺎﺀ ‪ ،‬ﻭﺍﻟﻤﺄﻭﻯ‪ ،‬ﻤُﻌﺘﻤﺩﹰﺍ ﻓﻲ ﺫﻟﻙ ﻋﻠﻰ ﻤﺎ ﻭﻫﺒﻪ )‪(‬‬ ‫ﻤﻥ ﻗﻭﻯ ‪ ،‬ﻭﻗﺩﺭﺍﺕ ‪ ،‬ﻭﻤﻬﺎﺭﺍﺕ ‪ .‬ﻭﻤﻊ ﻤﺭﻭﺭ ﺍﻟﺯﻤﻥ ‪ ،‬ﻭﺘﻁـﻭﺭ ﺃﻨﻤـﺎﻁ ﺍﻟﺤﻴـﺎﺓ ‪،‬‬

‫ﻭﻅﻬﻭﺭ ﺍﻷﻨﻅﻤﺔ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺍﻟﻤﺨﺘﻠﻔﺔ " ﺃﺨﺫ ﻤﻔﻬﻭﻡ ﺍﻹﺩﺍﺭﺓ ﻓﻲ ﺍﻟﺘﻭﺴﻊ ﺒﺸﻜل ﺘﺩﺭﻴﺠﻲ‬

‫ﺒﺤﻴﺙ ﺃﺼﺒﺤﺕ ﺍﻷﻨﻅﻤﺔ ﻭﺍﻟﻘﻭﺍﻨﻴﻥ ﺍﻟﺘﻲ ﻭﻀﻌﻬﺎ ﺍﻹﻨﺴﺎﻥ ﻫـﻲ ﺍﻟﺘـﻲ ﺘﹸـﺩﻴﺭ ﺸـﺌﻭﻥ‬ ‫ﺍﻷﺴﺭﺓ‪ ،‬ﻭﺘﻀﺒﻁ ﺃﻓﺭﺍﺩ ﺍﻟﻤﺠﺘﻤﻊ ‪.‬ﺜﻡ ﺃﺨﺫ ﻤﻔﻬﻭﻡ ﺍﻹﺩﺍﺭﺓ ﻓﻲ ﺍﻟﺘﻭﺴﻊ ﻤﻊ ﻅﻬﻭﺭ ﺍﻟﻌﺩﻴﺩ‬

‫ﻤﻥ ﺍﻟﺤﻀﺎﺭﺍﺕ ﺍﻟﻘﺩﻴﻤﺔ ﺍﻟﺘﻲ ﺘﺭﻜﺕ ﻟﻨﺎ ﺍﻟﻜﺜﻴﺭ ﻤﻥ ﺍﻵﺜﺎﺭ ﻭﺍﻟﺩﻻﺌل ﺍﻟﺘﻲ ﺘﹸﺜﺒﺕ ﺒﻤـﺎ ﻻ‬

‫ﻥ ﺍﻹﺩﺍﺭﺓ ﻤﻥ ﺨﻼل ﺍﻷﻨﻅﻤﺔ ﻭﺍﻟﻘﻭﺍﻨﻴﻥ ﺍﻟﺘﻲ ﻭﻀﻌﻬﺎ ﺍﻹﻨﺴﺎﻥ ﻓـﻲ‬ ‫ﻻ ﻟﻠﺸﻙ ﺃ ّ‬ ‫ﻴﺩﻉ ﻤﺠﺎ ﹰ‬ ‫ﺫﻟﻙ ﺍﻟﻭﻗﺕ ﻜﺎﻨﺕ ﻟﻬﺎ ﺍﻟﻴﺩ ﺍﻟﻁﻭﻟﻰ ﻓﻲ ﻗﻴﺎﻡ ﺘﻠﻙ ﺍﻟﺤﻀﺎﺭﺍﺕ ﻭﺍﺯﺩﻫﺎﺭﻫﺎ ")‪.(1‬‬

‫)*( ﺃﺴﺘﺎﺫ ﻤﺴﺎﻋﺩ ﺒﻜﻠﻴﺔ ﺍﻟﻤﻌﻠﻤﻴﻥ ﻓﻲ ﺃﺒﻬﺎ – ﺍﻟﺴﻌﻭﺩﻴﺔ‪.‬‬ ‫)‪ (1‬ﻋﺒﺩ ﺍﷲ ﺒﻥ ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﺍﻟﻔﺎﻴﺯ ‪ :‬ﺍﻹﺩﺍﺭﺓ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻭﺍﻹﺩﺍﺭﺓ ﺍﻟﻤﺩﺭﺴﻴﺔ ‪،‬ﺹ‪.8‬‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ‪1424 /‬ﻫـ‬

‫ﺍﻟﺘﺭﺍﺙ ﺍﻟﻤﻌﺭﻓﻲ ﺍﻹﺴﻼﻤﻲ‬

‫ﻭﻋﻨﺩﻤﺎ ﺠﺎﺀ ﺍﻹﺴﻼﻡ ﺩﻴﻨﹰﺎ ﻤﻨﻘﺫﹰﺍ ﻟﻠﺒﺸﺭﻴﺔ ﻤﻤﺎ ﻜﺎﻨﺕ ﻓﻴﻪ ﻤﻥ ﺠﻬﺎﻟﺔ ﻭﻀﻼل‬

‫ﺠـﺎﺀﺕ‬

‫ﺘﻌﺎﻟﻴﻤﻪ ﻭﺘﻭﺠﻴﻬﺎﺘﻪ ﺒﻨﻅﺎﻡ ﺇﺩﺍﺭﻱ ﻤﺘﻤﻴﺯ ‪ ،‬ﻭﻓﻜﺭ ﻗﻴﺎﺩﻱ ﻓﺭﻴﺩ ﻟﻡ ﺘﻌﺭﻓﻪ ﻜﺜﻴﺭ ﻤﻥ ﺍﻟﺩﱡﻭل‬

‫ﻭﺍﻟﺤﻀﺎﺭﺍﺕ ﺍﻟﺘﻲ ﺠﺎﺀﺕ ﻗﺒﻠﻪ ‪ .‬ﻭﻻ ﺭﻴﺏ ﻓﻲ ﺃﻥ ﻴﻜﻭﻥ ﺍﻟﻨﻅﺎﻡ ﺍﻹﺩﺍﺭﻱ ﻤﻥ ﻤﻨﻅـﻭﺭ‬

‫ﺍﻹﺴﻼﻡ ﻤﺘﻤﻴﺯﹰﺍ ﻋﻥ ﻏﻴﺭﻩ ﻤﻥ ﺍﻷﻨﻅﻤﺔ ﻓﻲ ﺍﻟﺤﻀﺎﺭﺍﺕ ﺍﻷﺨﺭﻯ‬

‫ﻓﻬـﻭ ﻨـﺎﺒﻊ ﻤـﻥ‬

‫ﺍﻟﻤﺼﺩﺭﻴﻥ ﺍﻟﺨﺎﻟﺩﻴﻥ ﻟﻠﺸﺭﻴﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻟﺴﻤﺤﺔ " ﺍﻟﻘﺭﺍﻥ ﺍﻟﻜﺭﻴﻡ ‪ ،‬ﻭﺍﻟﺴﱡـﻨﺔ ﺍﻟﻨﺒﻭﻴـﺔ‬

‫ﺍﻟﻤﻁﻬﺭﺓ " ‪ ،‬ﻭﻗﺎﺌﻡ ﻋﻠﻰ ﺃﺴﺎﺱ ﻤﺘﻴﻥ ﻤﻥ ﺍﻟﻘﻴﻡ ﺍﻷﺨﻼﻗﻴﺔ ﺍﻟﻜﺭﻴﻤﺔ ﺍﻟﺘﻲ ﺴﺎﺩﺕ ﺍﻟﻤﺠﺘﻤﻊ‬ ‫ﺍﻹﺴﻼﻤﻲ ﺍﻷﻭل ‪.‬‬

‫ﻥ ﺍﻟﻔﻜﺭ ﺍﻹﺩﺍﺭﻱ ﻓﻲ ﺍﻹﺴﻼﻡ ﻴﻨﺒﻊ ﻤﻥ ﺘﻌﺎﻟﻴﻡ ﻭﻤﺒﺎﺩ ﺍﻟـﺩﻴﻥ ﺍﻹﺴـﻼﻤﻲ‬ ‫ﻭﺒﻤﺎ ﺃ ّ‬

‫ﺍﻟﺤﻨﻴﻑ ﻓﻬﻭ ‪ -‬ﺒﻼ ﺸﻙ ‪ -‬ﻓﻜﺭ ﻴﻬﺘﻡ ﺒﻜل ﻤﺎ ﻴﺤﺘﺎﺝ ﺇﻟﻴﻪ ﺍﻟﻔﺭﺩ ﻭﺍﻟﻤﺠﺘﻤﻊ ﻓﻲ ﻀـﺒﻁ‬

‫ﻭﺘﻨﻅﻴﻡ ﻭﺘﻭﺠﻴﻪ ﻭﺇﺩﺍﺭﺓ ﺃﻨﺸﻁﺔ ﺍﻟﺤﻴﺎﺓ ﺍﻟﻤﺨﺘﻠﻔﺔ ‪ ،‬ﻭﻤﺎ ﺫﻟﻙ ﺇﻻ ﻷﻨﻪ ﻓﻜﺭ ﻤﺴﺘﻨﺒﻁ ﻤـﻥ‬

‫ﻥ ﻫﺫﺍ ﺍﻟﻔﻜﺭ‬ ‫ﺘﻌﺎﻟﻴﻡ ﻭﺘﻭﺠﻴﻬﺎﺕ ﺍﻟﺩﻴﻥ ﺍﻹﺴﻼﻤﻲ ﺍﻟﺼﺎﻟﺢ ﻟﻜل ﺯﻤﺎﻥ ﻭﻤﻜﺎﻥ ‪ ،‬ﻻ ﺴﻴﻤﺎ ﻭﺃ ّ‬ ‫ﻼ ﻓﻲ‬ ‫ﺘﻤﻴﱠﺯ ﺒﺎﻫﺘﻤﺎﻤﻪ ﻭﺘﺭﻜﻴﺯﻩ ﻋﻠﻰ ﺍﻟﺒﻌﺩ ﺍﻷﺨﻼﻗﻲ ﺍﻟﺫﻱ ﻴُﻌﺩ ﺒُﻌﺩﹰﺍ ﺍﺠﺘﻤﺎﻋﻴﹰﺎ ﻫﺎﻤﹰﺎ ﻭﻓﺎﻋ ﹰ‬ ‫ﻨﺠﺎ ﺍﻟﻨﻅﺎﻡ ﺍﻹﺩﺍﺭﻱ ﻓﻲ ﺍﻹﺴﻼﻡ ﻭﺘﻤﻴﱡﺯﻩ ﻋﻥ ﻏﻴﺭﻩ ﻤﻥ ﺍﻷﻨﻅﻤـﺔ ﺍﻹﺩﺍﺭﻴـﺔ ﻓـﻲ‬

‫ﺍﻟﺤﻀﺎﺭﺍﺕ ﺍﻷﺨﺭﻯ ‪ .‬ﻭﻓﻲ ﻫﺫﺍ ﺍﻟﺒﺤﺙ ﺴﻭﻑ ﻴﺘﻡ ﺘﺴﻠﻴﻁ ﺍﻟﻀﻭﺀ ﻋﻠﻰ ﻤﺎ ﻴﻠﻲ ‪:‬‬

‫‪ -‬ﻤﻔﻬﻭﻡ ﺍﻹﺩﺍﺭﺓ ﻭﺃﻫﻤﻴﺘﻬﺎ ﻓﻲ ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ‪.‬‬

‫‪ -‬ﺃﻫﺩﺍﻑ ﻭﻤﻌﺎﻟﻡ ﺍﻟﻨﻅﺎﻡ ﺍﻹﺩﺍﺭﻱ ﻓﻲ ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ‪.‬‬

‫‪ -‬ﺨﺼﺎﺌﺹ ﻭﺴﻤﺎﺕ ﺍﻟﻨﻅﺎﻡ ﺍﻹﺩﺍﺭﻱ ﻓﻲ ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ‪.‬‬

‫ ﺒﻌﺽ ﺍﻟﻨﻤﺎﺫﺝ ﺍﻹﺩﺍﺭﻴﺔ ﻓﻲ ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ﺴﻭﺍ ًﺀ ﻓﻲ ﺍﻟﺼﺩﺭ ﺍﻷﻭل ﻤـﻥ ﺍﻟﻌﻬـﺩ‬‫ﺍﻹﺴﻼﻤﻲ ‪ ،‬ﺃﻭ ﻓﻲ ﺍﻷﺯﻤﻨﺔ ﺍﻟﺘﻲ ﺘﻠﺘﻪ ﻭﺍﻟﺘﻲ ﺤﻅﻴﺕ ﺒﺎﻫﺘﻤﺎﻡ ﺒﻌﺽ ﺭﻭﺍﺩ ﺍﻟﻔﻜـﺭ‬

‫ﺍﻹﺩﺍﺭﻱ ﻓﻲ ﺍﻹﺴﻼﻡ ‪.‬‬

‫‪ -‬ﺃﻫﻤﻴﺔ ﺘﻁﻭﻴﺭ ﺍﻟﻨﻅﺎﻡ ﺍﻹﺩﺍﺭﻱ ﻭﻭﺴﺎﺌﻠﻪ ﻓﻲ ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ‪.‬‬

‫ﺩ‪ .‬ﺼﺎﻟﺢ ﺒﻥ ﻋﻠﻰ ﺃﺒﻭﻋﺭّﺍﺩ‬

‫ﺍﻹﺩﺍﺭﺓ ﻓﻲ ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ‬

‫ﻭﻓﻴﻤﺎ ﻴﻠﻲ ﺘﻨﺎﻭل ﻤﺨﺘﺼﺭ ﻟﻤﺤﺎﻭﺭ ﻫﺫﺍ ﺍﻟﺒﺤﺙ ﻋﻠﻰ ﺍﻟﻨﺤﻭ ﺍﻟﺘﺎﻟﻲ ‪:‬‬

‫‪:‬ﻤ‬

‫ﺍ ﺍﺭ‬

‫ﻤﻴﺘ‬

‫ﻤ‬

‫ﺍﻟ ﻜﺭ ﺍ‬

‫ﺘﺨﺘﻠﻑ ﺁﺭﺍﺀ ﺍﻟﻜﹸﺘﺎﺏ ﻭﺍﻟﺒﺎﺤﺜﻴﻥ ﺤﻭل ﻤﻔﻬﻭﻡ ﺍﻹﺩﺍﺭﺓ ﺒﺼﻔﺔ ﻋﺎﻤﺔ‬

‫ﻥ ﺘﺤﺩﻴﺩ‬ ‫ﺇﺫ ﺃ ّ‬

‫ﻤﻔﻬﻭﻡ ﻭﺍﺤﺩ ﻟﻺﺩﺍﺭﺓ ﻴُﻌﺩ ﻤﻥ ﺍﻷﻤﻭﺭ ﺍﻟﺘﻲ ﻴﺼﻌﺏ ﺍﻻﺘﻔﺎﻕ ﻋﻠﻴﻬﺎ ﻓﻲ ﻭﻗﺘﻨﺎ ﺍﻟﺤﺎﻀﺭ ‪.‬‬

‫ﻥ ﺍﻟﻤﻘﺼﻭﺩ ﺒﺎﻹﺩﺍﺭﺓ " ﺍﻟﻬﻴﻤﻨﺔ ﻋﻠﻰ ﺁﺨﺭﻴﻥ ﻟﺠﻌﻠﻬﻡ ﻴﻌﻤﻠﻭﻥ ﺒﻜﻔﺎﺀﺓ ‪،‬‬ ‫ﻓﻬﻨﺎﻙ ﻤﻥ ﻴﺭﻯ ﺃ ّ‬ ‫ﺘﺤﻘﻴﻘﹰﺎ ﻟﻬﺩﻑ ﻤﻭﻗﻭﺕ ﻤﻨﺸﻭﺩ"‬

‫)‪(1‬‬

‫ﻥ ﺍﻹﺩﺍﺭﺓ ﻫﻲ " ﺍﻟﻤﺭﺍﺤل ﺃﻭ‬ ‫‪ .‬ﻭﻫﻨﺎﻙ ﻤﻥ ﻴﺭﻯ ﺃ ّ‬

‫ﺍﻟﺨﻁﻭﺍﺕ ﺍﻟﻼﺯﻤﺔ ﻟﺘﺤﻘﻴﻕ ﻫﺩﻑ ﺃﻭ ﺃﻫﺩﺍﻑ ﻤﻌﻴﱠﻨﺔ ﻤﻥ ﺨﻼل ﺍﻟﺘﻌﺎﻭﻥ ﻭﺍﻟﺘﻨﺴﻴﻕ ﺒﻴﻥ‬ ‫ﺍﻷﻓﺭﺍﺩ ‪ ،‬ﻤﻊ ﺍﻷﺨﺫ ﺒﻌﻴﻥ ﺍﻻﻋﺘﺒﺎﺭ ﺍﻟﻨﻭﺍﺤﻲ ﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ ‪ ،‬ﻭﻜﺫﻟﻙ‬ ‫ﺍﻟﻘﺩﺭﺍﺕ ﻭﺍﻟﻤﻭﺍﻫﺏ ﺍﻹﻨﺴﺎﻨﻴﺔ ﺩﺍﺨل ﺍﻟﻤﻨﻅﻤﺔ "‬

‫)‪(2‬‬

‫‪.‬‬

‫ﻥ ﺍﻹﺩﺍﺭﺓ ﺒﻤﻔﻬﻭﻤﻬﺎ ﺍﻟﻌﺎﻡ ﺘﻌﻨﻲ " ﺍﻟﻘﹸﺩﺭﺓ ﻋﻠﻰ ﺍﺴﺘﺨﺩﺍﻡ‬ ‫ﻭﻤﻥ ﺍﻟﺒﺎﺤﺜﻴﻥ ﻤﻥ ﻴﺭﻯ ﺃ ّ‬

‫ﻜﺎﻓﺔ ﺍﻹﻤﻜﺎﻨﻴﺎﺕ ﺍﻟﻤﺎﺩﻴﺔ ﻭﺍﻟﺒﺸﺭﻴﺔ ﺍﻟﻤﺘﺎﺤﺔ ﺒﺄﻗﺼﻰ ﻜﻔﺎﻴﺔ ﻟﺘﺤﻘﻴﻕ ﺃﻫﺩﺍﻑ ﻤﻌﻴﱠﻨـﺔ ")‪.(3‬‬

‫ﻥ " ﺍﻹﺩﺍﺭﺓ ﻫﻲ ﺍﻟﻌﻤﻠﻴﺎﺕ ‪ -‬ﻤﺜل ﺍﻟﺘﺨﻁـﻴﻁ ‪ ،‬ﻭﺍﻟﺘﻨﻅـﻴﻡ ‪،‬‬ ‫ﻥ ﻫﻨﺎﻙ ﻤﻥ ﻴﺭﻯ ﺃ ّ‬ ‫ﻜﻤﺎ ﺃ ّ‬ ‫ﻭﺍﻟﺘﻭﺠﻴﻪ ‪ ،‬ﻭﺍﻟﺭﻗﺎﺒﺔ – ﺍﻟﺘﻲ ﻴُﻭﺠﱢﻪ ﺇﻟﻴﻬﺎ ﺍﻟﻤﺩﻴﺭ ﻤﻥ ﻫـﻡ ﺘﺤـﺕ ﺇﻤﺭﺘـﻪ ‪ ،‬ﻟﺘﺤﻘﻴﻘﻬـﺎ‬

‫ﺒﻭﺼﻔﻬﺎ ﻫﺩﻓﹰﺎ ﻹﺩﺍﺭﺘﻪ ‪ ،‬ﻭﺫﻟﻙ ﺒﺄﻋﻠﻰ ﻜﻔﺎﺀﺓ ﻭﻜﻔﺎﻴﺔ ‪ ،‬ﻭﺃﻗل ﺠﻬﺩ ‪ ،‬ﻭﺃﻜﺒﺭ ﻋﺎﺌﺩ ")‪.(4‬‬

‫ﻭﻋﻠﻰ ﺍﻟﺭﻏﻡ ﻤﻥ ﻋﺩﻡ ﺍﺘﻔﺎﻕ ﺍﻟﺒﺎﺤﺜﻴﻥ ﻭﺍﻟﻤﻬﺘﻤﻴﻥ ﺒﻌﻠﻡ ﺍﻹﺩﺍﺭﺓ ﻋﻠـﻰ ﻤﻔﻬـﻭﻡ‬

‫ﻥ ﺍﻹﻨﺴﺎﻥ ﻫﻭ ﺍﻟﻤﺤـﻭﺭ ﺍﻟـﺭﺌﻴﺱ ﻭ ﺍﻟﻌﻨﺼـﺭ‬ ‫ﻭﺍﺤﺩ ﺇﻻ ﺃﻨﻬﻡ ﻴﺘﻔﻘﻭﻥ ﺠﻤﻴﻌﹰﺎ ﻋﻠﻰ ﺃ ّ‬

‫ﻥ ﺍﻟﻌﻤﻠﻴـﺔ ﺍﻹﺩﺍﺭﻴـﺔ‬ ‫ﻥ ﻫﻨﺎﻙ ﺸﺒﻪ ﺍﺘﻔﺎﻕ ﻋﻠﻰ ﺃ ّ‬ ‫ﺍﻷﺴﺎﺱ ﻓﻲ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻹﺩﺍﺭﻴﺔ ‪ .‬ﻜﻤﺎ ﺃ ّ‬

‫ﺘﺘﻜﻭﻥ ﻜﻤﺎ ﻴُﺸﻴﺭ ﺇﻟﻰ ﺫﻟﻙ ﻤﻌﻅﻡ ﺍﻟﻤﻬﺘﻤﻴﻥ ﺒﻌﻠﻡ ﺍﻹﺩﺍﺭﺓ ﻤﻥ ﺃﺭﺒﻊ ﻭﻅﺎﺌﻑ ﺭﺌﻴﺴﺔ ﻫﻲ‪:‬‬ ‫)‪(1‬‬ ‫)‪(2‬‬ ‫)‪(3‬‬ ‫)‪(4‬‬

‫ﻤﺤﻤﺩ ﺒﻥ ﻋﺒﺩ ﺍﷲ ﺍﻟﺒﺭﻋﻲ ‪ :‬ﻤﺒﺎﺩﻱﺀ ﺍﻹﺩﺍﺭﺓ ﻭﺍﻟﻘﻴﺎﺩﺓ ﻓﻲ ﺍﻹﺴﻼﻡ‪ ،‬ﺹ‪.13‬‬ ‫ﻋﺒﺩ ﺍﷲ ﺒﻥ ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﺍﻟﻔﺎﻴﺯ‪ :‬ﻤﺭﺠﻊ ﺴﺎﺒﻕ‪ ،‬ﺹ‪.13‬‬ ‫ﺃﺤﻤﺩ ﺇﺒﺭﺍﻫﻴﻡ ﺃﺒﻭ ﺴﻥ ‪ :‬ﺍﻹﺩﺍﺭﺓ ﻓﻲ ﺍﻹﺴﻼﻡ ‪،‬ﺹ‪.154‬‬ ‫ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﺒﻥ ﺇﺒﺭﺍﻫﻴﻡ ﺍﻟﻀﺤﻴﺎﻥ‪ :‬ﺍﻹﺩﺍﺭﺓ ﻭﺍﻟﺤﻜﻡ ﻓﻲ ﺍﻹﺴﻼﻡ ‪،‬ﺹ‪.19‬‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ‪1424 /‬ﻫـ‬

‫ﺍﻟﺘﺭﺍﺙ ﺍﻟﻤﻌﺭﻓﻲ ﺍﻹﺴﻼﻤﻲ‬

‫ﺍﻟﺘﺨﻁﻴﻁ ‪ ،‬ﻭﺍﻟﺘﻨﻅﻴﻡ ‪ ،‬ﻭﺍﻟﺘﻭﺠﻴﻪ ‪ ،‬ﻭﺍﻟﺭﻗﺎﺒﺔ ‪ .‬ﻭﻤﻊ ﺍﻟﻌﻠﻡ ﺒﺄﻨﹼﻪ ﻴﺼﻌُﺏ ﺍﻟﻔﺼل ﺒﻴﻥ ﻫﺫﻩ‬

‫ﻥ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻹﺩﺍﺭﻴـﺔ ﺘﺒـﺩﺃ ﺒـﺎﻟﺘﺨﻁﻴﻁ ‪ ،‬ﻓـﺎﻟﺘﻨﻅﻴﻡ ‪،‬‬ ‫ﺍﻟﻌﻨﺎﺼﺭ ﺇﻻ ﺃﻨﹼﻪ ﻴﻤﻜﻥ ﺍﻟﻘﻭل ﺒﺄ ّ‬ ‫ﻓﺎﻟﺘﻭﺠﻴﻪ ‪ ،‬ﺜﻡ ﺍﻟﺭﻗﺎﺒﺔ ‪ .‬ﻭﻫﻲ ﻋﻤﻠﻴﺎﺕ ﺘﺘﺄﺜﺭ ﻭﺘﺅﺜﺭ ﻓﻲ ﺒﻌﻀﻬﺎ ﺍﻟﺒﻌﺽ ‪ ..‬ﻭﻋﻠﻰ ﺃﻱ‬

‫ﻥ ﻫﺫﻩ ﺍﻟﻭﻅﺎﺌﻑ ﺍﻷﺭﺒﻊ ﺘﹸﻤ ﹶﺜّل ﺍﻷﺒﻌﺎﺩ ﺍﻟﺭﺌﻴﺴﻴﺔ ﻟﻠﻌﻤﻠﻴﺔ ﺍﻹﺩﺍﺭﻴﺔ ﻓﻲ ﺍﻟﻤُﻨﻅﻤـﺎﺕ‬ ‫ﺤﺎل ﻓﺈ ّ‬ ‫ﺍﻟﺘﻲ ﺘﺴﻴﺭ ﻋﻠﻰ ﻨﻬﺞ ﺇﺩﺍﺭﻱ ﺴﻭﻱ ﺤﺴﺏ ﺍﺘﻔﺎﻕ ﻤﻌﻅﻡ ﺭﻭﺍﺩ ﺍﻹﺩﺍﺭﺓ ")‪.(1‬‬

‫ﻥ ﻤﻔﻬﻭﻡ ﺍﻹﺩﺍﺭﺓ ﻴﻌﻨﻲ ﻤﺠﻤﻭﻉ ﺍﻟﻌﻤﻠﻴﺎﺕ ﺍﻟﺘﻲ‬ ‫ﻭﻫﺫﺍ ﻴﻌﻨﻲ ﺃﻨﹼﻪ ﻴﻤﻜﻥ ﺍﻟﻘﻭل ‪ :‬ﺒﺄ ّ‬

‫ﺘﻌﻤل ﻋﻠﻰ ﺍﻹﻓﺎﺩﺓ ﻤﻥ ﺍﻟﻤﻭﺍﺭﺩ ﺍﻟﺒﺸﺭﻴﺔ ﻭﺍﻟﻤﺎﺩﻴﺔ ﺍﻟﻤﺘﺎﺤﺔ ‪ ،‬ﻭﺍﻟﻌﻤل ﻋﻠـﻰ ﺘﻨﻅﻴﻤﻬـﺎ‬ ‫ﻭﺘﻭﺠﻴﻬﻬﺎ ﻟﺘﺤﻘﻴﻕ ﺍﻷﻫﺩﺍﻑ ﻭﺍﻟﻐﺎﻴﺎﺕ ﺍﻟﻤﻨﺸﻭﺩﺓ ﻤﻨﻬﺎ ﺒﺄﻗل ﺍﻟﺠﻬﻭﺩ ﻭﺍﻟﺘﻜﺎﻟﻴﻑ ﺍﻟﻤﻤﻜﻨﺔ ‪،‬‬ ‫ﻭﺒﺄﻜﺒﺭ ﻗﺩﺭ ﻤﻤﻜﻥ ﻤﻥ ﺍﻟﻌﻭﺍﺌﺩ ﺍﻟﻤﺎﺩﻴﺔ ﻭﺍﻟﻤﻌﻨﻭﻴﺔ ‪.‬‬

‫ﻭﺇﺫﺍ ﻜﺎﻥ ﻫﻨﺎﻙ ﺨﻼﻑ ﺁﺨﺭ ﺤﻭل ﺘﻁﺒﻴﻕ ﻫﺫﺍ ﺍﻟﻤﻔﻬﻭﻡ ﻤـﻥ ﺤﻴـﺙ ﺍﻋﺘﺒـﺎﺭ‬

‫ﻥ‬ ‫ﻥ " ﺍﻟﺭﺃﻱ ﺍﻟﺫﻱ ﺃﺠﻤﻊ ﻋﻠﻴﻪ ﺍﻟﻌﺩﻴﺩ ﻤﻥ ﻋﻠﻤﺎﺀ ﺍﻹﺩﺍﺭﺓ ﻫـﻭ ﺃ ّ‬ ‫ﺍﻹﺩﺍﺭﺓ ﻋﻠﻡ ﺃﻭ ﻓﻥ ﻓﺈ ّ‬

‫ﺍﻹﺩﺍﺭﺓ ﻋﻠﻡ ﺒﻘﺩﺭ ﺍﻟﻤﺒﺎﺩ ﻭﺍﻷﺼﻭل ﺍﻟﻤﺨﻁﻁﺔ ﻭﺍﻟﻤﺘﻌﺎﺭﻑ ﻋﻠﻴﻬﺎ ﻓﻲ ﺃﻱ ﻋﺼﺭ ﻤـﻥ‬

‫ﺍﻟﻌﺼﻭﺭ ‪ ..‬ﻭﻟﻜﻨﻬﺎ ﺃﻴﻀﹰﺎ ﻓﻥ ﺒﻘﺩﺭ ﻤﻘﺩﺭﺓ ﺍﻷﻓﺭﺍﺩ ﺍﻟﻘﻴﺎﺩﻴﻴﻥ ﻓﻲ ﺘﻁﺒﻴﻕ ﺘﻠـﻙ ﺍﻟﻤﺒـﺎﺩ‬ ‫ﻭﺍﻷﺼﻭل ﻋﻠﻰ ﻤﺭ ﺍﻟﻌﺼﻭﺭ "‬

‫)‪(2‬‬

‫ﻥ ﺍﻹﺩﺍﺭﺓ ﺘﺠﻤﻊ ﺒﻴﻥ ﻜﻭﻨﻬﺎ " ﻠ " ﻟـﻪ‬ ‫‪ .‬ﻭﺍﻟﻤﻌﻨﻰ ﺃ ّ‬

‫ﺃﺼﻭﻟﻪ ‪ ،‬ﻭﻗﻭﺍﻋﺩﻩ ‪ ،‬ﻭﺃﻫﺩﺍﻓﻪ ‪ ،‬ﻭﺃﺴﺎﻟﻴﺒﻪ ﺍﻟﻌﻠﻤﻴﺔ ‪ .‬ﻭﻫﻲ ﻓﻲ ﺍﻟﻭﻗﺕ ﻨﻔﺴـﻪ "‬

‫"‬

‫ﻴﻌﺘﻤﺩ ﻜﺜﻴﺭﹰﺍ ﻋﻠﻰ ﻤﺩﻯ ﺍﻟﺘﻁﺒﻴﻕ ﺍﻟﻌﻤﻠﻲ ﻟﻠﻤﻬﺎﺭﺍﺕ ‪ ،‬ﻭﺍﻟﻘﺩﺭﺍﺕ ‪ ،‬ﻭﺍﻟﺨﺒﺭﺍﺕ ﺍﻟﺸﺨﺼﻴﺔ‬ ‫ﺒﺄﻜﺒﺭ ﻗﺩﺭ ﻤﻥ ﺍﻟﻔﻌﺎﻟﻴﺔ ‪.‬‬

‫ﺃﻤﺎ ﻤﻔﻬﻭﻡ ﺍﻹﺩﺍﺭﺓ ﻓﻲ ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ﻓﻴﻨﻁﻠﻕ ﻤﻥ ﺘﻌـﺎﻟﻴﻡ ﺍﻟـ َﺩّﻴﻥ ﺍﻹﺴـﻼﻤﻲ‬

‫ﺍﻟﺤﻨﻴﻑ ‪ ،‬ﻭﻤﺒﺎﺩﺌﻪ ﺍﻟﺴﻤﺤﺔ ‪ ،‬ﻭﻴﺴﺘﻤﺩ ﺃﻫﺩﺍﻓﻪ ﻭﻏﺎﻴﺎﺘﻪ ﻤﻥ ﻤﺼﺎﺩﺭ ﻫﺫﺍ ﺍﻟﺩﻴﻥ ﺍﻟﺭﺌﻴﺴـﺔ‬ ‫)‪(1‬‬ ‫)‪(2‬‬

‫ﻓﻬﺩ ﺼﺎﻟﺢ ﺍﻟﺴﻠﻁﺎﻥ‪ :‬ﺍﻟﻨﻤﻭﺫﺝ ﺍﻹﺴﻼﻤﻲ ﻓﻲ ﺍﻹﺩﺍﺭﺓ ‪،‬ﺹ‪.73‬‬ ‫ﺤﺴﺏ ﺍﻟﺭﺴﻭل ﺤﺴﻴﻥ ﺃﺤﻤﺩ ‪ :‬ﺍﻹﺩﺍﺭﺓ ﺍﻟﻌﺎﻤﺔ ﻓﻲ ﺍﻹﺴﻼﻡ‪،‬ﺹ‪.24‬‬

‫ﺩ‪ .‬ﺼﺎﻟﺢ ﺒﻥ ﻋﻠﻰ ﺃﺒﻭﻋﺭّﺍﺩ‬

‫ﺍﻹﺩﺍﺭﺓ ﻓﻲ ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ‬

‫ﺍﻟﻤﺘﻤﺜﻠﺔ ﻓﻲ ﻜﺘﺎﺏ ﺍﷲ ﺍﻟﻌﻅﻴﻡ ‪ ،‬ﻭﺴُﻨﺔ ﺭﺴﻭﻟﻪ ﺍﻟﻜﺭﻴﻡ ﻋﻠﻴـﻪ ﺃﻓﻀـل ﺍﻟﺼـﻼﺓ ﻭﺃﺘـﻡ‬ ‫ﺍﻟﺘﺴﻠﻴﻡ‪ .‬ﻭﻟﺫﻟﻙ ﻓﻬﻭ ﻤﻔﻬﻭﻡ ﻤﺘﻤﻴﺯ ﻓﻲ ﻤﺼﺩﺭﻴﺘﻪ ﻭﻏﺎﻴﺘﻪ‬

‫ﺇﻻ ﺃﻨﻪ ﻟﻡ ﻴﺨﺭﺝ ﻋﻥ ﺇﻁﺎﺭ‬

‫ﺍﻟﻤﻔﻬﻭﻡ ﺍﻟﻌﺎﻡ ﺍﻟﻤﺘﻔﻕ ﻋﻠﻴﻪ ﺒﻴﻥ ﻋﻠﻤﺎﺀ ﺍﻹﺩﺍﺭﺓ ‪ ،‬ﻭﻫﻭ ﻤﺎ ﺃﺸﺎﺭ ﺇﻟﻴـﻪ ﺃﺤـﺩ ﺍﻟﺒـﺎﺤﺜﻴﻥ‬ ‫ﺒﻘﻭﻟﻪ‪:‬‬

‫" ﻭﻟﻡ ﺘﺨﺭﺝ ﺍﻹﺩﺍﺭﺓ ﻓﻲ ﺍﻹﺴﻼﻡ ﻋﻥ ﻫﺫﺍ ﺍﻟﻤﻔﻬﻭﻡ ‪ ،‬ﻓﻘﺩ ﺃﺨﺫﺕ ﻤﻥ ﺍﻟﻌﻠﻡ ﻭﺍﻟﻔﻥ‬

‫ﻻ ﺃﺭﻀﻴ ﹰﺔ ﻜﺜﻴﺭ ﹰﺓ ﻓﻲ ﺘﻁﺒﻴﻕ ﺍﻟﻔﻜﺭ ﺍﻹﺩﺍﺭﻱ "‬ ‫ﺍﻟﻘﻴﺎﺩﻱ ﻓﻲ ﺼﺩﺭ ﺍﻹﺴﻼﻡ ‪ ،‬ﺒل ﺴﺒﻘﺕ ﺩﻭ ﹰ‬ ‫ﺜﻡ ﻴﻀﻴﻑ ﻗﻭﻟﻪ ‪" :‬ﻭﻜﺎﻥ ﺍﻟﻔﻜﺭ ﺍﻹﺩﺍﺭﻱ ﺍﻹﺴﻼﻤﻲ ﻴﺴﺘﻨﺩ ﺇﻟﻰ ﻨﺼﻭﺹ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ‬ ‫ﻭﺘﻭﺠﻴﻬﺎﺕ ﺍﻟﺴﱡﻨﺔ ﺍﻟﺸﺭﻴﻔﺔ ‪ ،‬ﻭﻴﻘﻭﻡ ﻋﻠﻰ ﺃﺴﺎﺱ ﻤﻥ ﺍﻟﻘﻴﻡ ﺍﻹﻨﺴﺎﻨﻴﺔ ﺍﻟﺘﻲ ﻜﺎﻨﺕ ﺘﺴـﻭﺩ‬

‫ﺍﻟﻤﺠﺘﻤﻊ ﺍﻹﺴﻼﻤﻲ ﻓﻲ ﺫﻟﻙ ﺍﻟﻭﻗﺕ ‪ ،‬ﺘﻠﻙ ﺍﻟﻘﻴﻡ ﺍﻟﺘﻲ ﻻ ﻴﺯﺍل ﺍﻟﻔﻜﺭ ﺍﻹﺩﺍﺭﻱ ﺍﻟﻤُﻌﺎﺼﺭ‬ ‫ﻴﻠﻬﺙ ﻟﻠﻭﺼﻭل ﺇﻟﻴﻬﺎ ﻭﻟﻜﻨﻪ ﻴﻌﺠﺯ‬ ‫ﻭﺍﻟﺸﻤﻭل ﻭﺍﻟﺤﻕ ")‪.(1‬‬

‫ﻷﻨﻪ ﻻ ﻴﻬﺘﺩﻱ ﺒﺸﺭﻴﻌﺔ ﺴﻤﺎﻭﻴﺔ ﺘﺘﺼﻑ ﺒﺎﻟﻜﻤـﺎل‬

‫ﻭﺇﺫﺍ ﻜﺎﻨﺕ ﺍﻹﺩﺍﺭﺓ ﺘﻬﺘﻡ ﻓﻲ ﻋﺼﺭﻨﺎ ﺍﻟﺤﺎﻀﺭ ﺒﺘﻨﻅﻴﻡ ﻤﺨﺘﻠﻑ ﺍﻷﻨﺸﻁﺔ ﺍﻟﺒﺸـﺭﻴﺔ‬ ‫ﺍﻟﺠﻤﺎﻋﻴﺔ ‪ ،‬ﻭﺘﻘﻭﻡ ﺒﻤﻬﻤﺔ ﺍﻟﺘﺨﻁﻴﻁ ﺍﻟ ُﻤﺴﱠﺒﻕ ﻟﻬﺎ ‪ ،‬ﻭﺘﺤﺭﺹ ﻋﻠﻰ ﺘﻨﺴﻴﻕ ﻫﺫﻩ ﺍﻷﻨﺸﻁﺔ‬ ‫ﻭﺘﻭﺠﻴﻬﻬﺎ ﺨﻼل ﻓﺘﺭﺓ ﺘﻨﻔﻴﺫﻫﺎ ‪ ،‬ﻭﺇﺨﻀﺎﻋﻬﺎ ﻟﻠﺭﻗﺎﺒﺔ ﺍﻟﻼﺯﻤﺔ ﺤﺘﻰ ﺘﺘﻡ ﺒﻨﺠﺎ ﻭﺘﹸﺤﻘـﻕ‬ ‫ﺃﻫﺩﺍﻓﻬﺎ ﺍﻟﻤﻨﺸﻭﺩﺓ ﻤﻥ ﺨﻼل ﺍﻟﻌﻤﻠﻴﺎﺕ ﺍﻟﺴﺎﺒﻘﺔ ﻭﻏﻴﺭﻫﺎ ﻤﻥ ﺍﻟﻌﻤﻠﻴﺎﺕ ﺍﻷﺨﺭﻯ ﺍﻟﺘﻲ ﻗـﺩ‬ ‫ﺘﺩﻋﻭ ﺍﻟﺤﺎﺠﺔ ﺇﻟﻴﻬﺎ‬

‫ﻥ ﻤﻥ ﻴُﻘﻠﱢﺏ ﺼﻔﺤﺎﺕ ﺘﺭﺍﺜﻨﺎ ﺍﻹﺴﻼﻤﻲ ﺍﻟﺨﺎﻟﺩ ‪ ،‬ﻴُـﺩﺭﻙ ﺘﻤـﺎﻡ‬ ‫ﻓﺈ ّ‬

‫ﻥ ﺍﻷﻤﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻋﺒﺭ ﺘﺎﺭﻴﺨﻬﺎ ﺍﻟﻁﻭﻴل ﺍﻟﺤﺎﻓل ﺒﺎﻟﻜﺜﻴﺭ ﻤـﻥ ﺍﻹﻨﺠـﺎﺯﺍﺕ‬ ‫ﺍﻹﺩﺭﺍﻙ ﺃ ّ‬ ‫ﻭﺍﻷﺤﺩﺍﺙ ﺍﻟﻌﻅﻴﻤﺔ ‪ ،‬ﻗﺩ ﻗﺎﻤﺕ ﺒﻜل ﻤﺎ ﻴﻌﺭﻓﻪ ﻋﺎﻟﻤﻨﺎ ﺍﻟﻤﻌﺎﺼﺭ ﻤﻥ ﺍﻟﻌﻤﻠﻴﺎﺕ ﺍﻹﺩﺍﺭﻴﺔ‬ ‫ﻭﻁﺒﻘﺘﻬﺎ ﻓﻲ ﻤﺨﺘﻠﻑ ﺍﻟﻤﺠﺎﻻﺕ ﺍﻟﺤﻴﺎﺘﻴﺔ ‪ ،‬ﺒﺼﻭﺭ ﻤﺘﻌﺩﺩﺓ ‪ ،‬ﻭﺃﻨﻤﺎﻁ ﻤﺨﺘﻠﻔﺔ ‪ ،‬ﺃﺜﺒﺘﺕ ﻤﻥ‬ ‫ﻥ‬ ‫ﺨﻼﻟﻬﺎ ﻨﺠﺎﺤﹰﺎ ﻤﺘﻤﻴﺯﹰﺍ ‪ ،‬ﻭﻓﻜﺭﹰﺍ ﺇﺩﺍﺭﻴﹰﺎ ﻏﻴﺭ ﻤﺴﺒﻭﻕ ‪ .‬ﻭﺇﺫﺍ ﻜﺎﻥ ﻫﻨﺎﻙ ﻤﻥ ﻴـﺯﻋﻡ " ﺃ ّ‬ ‫)‪(1‬‬

‫ﺃﺤﻤﺩ ﺇﺒﺭﺍﻫﻴﻡ ﺃﺒﻭ ﺴﻥ ‪ :‬ﻤﺭﺠﻊ ﺴﺎﺒﻕ ‪ ،‬ﺹ‪.23-22‬‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ‪1424 /‬ﻫـ‬

‫ﺍﻟﺘﺭﺍﺙ ﺍﻟﻤﻌﺭﻓﻲ ﺍﻹﺴﻼﻤﻲ‬

‫ﻭﻅﺎﺌﻑ ﺍﻹﺩﺍﺭﺓ ﺒﻤﺴﻤﻴﺎﺘﻬﺎ ﺍﻟﺤﺩﻴﺜﺔ ﻜﺎﻟﺘﺨﻁﻴﻁ ‪ ،‬ﻭﺍﻟﺘﻨﻅﻴﻡ ‪ ،‬ﻭﺍﻟﺘﻭﺠﻴـﻪ ‪ ،‬ﻭﺍﻟﻤﺘﺎﺒﻌـﺔ ‪،‬‬ ‫ﻭﺍﻟﺭﻗﺎﺒﺔ ‪ ،‬ﻭﺇﺩﺍﺭﺓ ﺸﺌﻭﻥ ﺍﻷﻓﺭﺍﺩ ﻭﺍﻟﻤﺎل ﻭﺍﻟﻤﻭﺍﺭﺩ ﻟﻡ ﺘﻜﻥ ﺘﹸﺴﻤﻰ ﺒﻨﻔﺱ ﺍﻟﻤﺴـﻤﻴﺎﺕ‬ ‫ﻥ ﺍﻹﺩﺍﺭﺓ ﻓﻲ ﺍﻹﺴﻼﻡ ﻜﺎﻨﺕ ﺘﻁﺒﻕ ﻜل ﺘﻠﻙ ﺍﻟﻌﻤﻠﻴﺎﺕ ﺘﻁﺒﻴﻘﹰﺎ ﺃﻓﻀﻰ ﺒﻬﺎ‬ ‫ﻭﻟﻜﻥ ﺍﻟﻌﺒﺭﺓ ﺒﺄ ّ‬ ‫ﺇﻟﻰ ﺘﻜﻭﻴﻥ ﻤﺠﺘﻤﻊ ﺍﻟﻜﻔﺎﻴﺔ ﻭﺍﻟﻌﺩل ﻓﻲ ﻋﻬﺩ ﺍﻟﺭﺴﻭل )‪ ، (‬ﻭﻋﻬﻭﺩ ﺍﻟﺨﹸﻠﻔﺎﺀ ﺍﻟﺭﺍﺸﺩﻴﻥ‬ ‫ﻤﻥ ﺒﻌﺩﻩ ‪ .‬ﻭﺘﻜﻭﻴﻥ ﻤﺠﺘﻤﻊ ﺍﻟﻜﻔﺎﻴﺔ ﻭﺍﻟﻌﺩل ﻭﻫﻭ ﺃﺴﻤﻰ ﻏﺎﻴﺔ ﻷﻴﺔ ﻨﻅﺭﻴﺔ ﺇﺩﺍﺭﻴﺔ ﻓـﻲ‬ ‫ﻫﺫﺍ ﺍﻟﻭﺠﻭﺩ ‪ ،‬ﻭﻷﻱ ﻓﻜﺭ ﺇﺩﺍﺭﻱ ﻋﻠﻰ ﻫﺫﻩ ﺍﻷﺭﺽ ‪ ،‬ﺫﻟﻙ ﺍﻟﻤﺠﺘﻤﻊ ﺍﻟﺫﻱ ﻴﺘﻤﻴﺯ ﺒﻌﻼﺌﻕ‬ ‫ﺍﻟﻤﺤﺒﺔ ﻭﺍﻟﺜﻘﺔ ﻭﺍﻹﻴﺜﺎﺭ ﺒﻴﻥ ﺃﻓﺭﺍﺩﻩ ")‪.(1‬‬ ‫ﻥ ﺍﻟﻤﻘﺼﻭﺩ ﺒﻤﻔﻬﻭﻡ ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ﻫﻭ ﻤﺠﻤﻭﻉ ﺍﻵﺭﺍﺀ‪،‬‬ ‫ﻭﻫﻨﺎ ﻴﻤﻜﻨﻨﺎ ﺍﻟﻘﻭل ‪ :‬ﺇ ّ‬ ‫ﻭﺍﻟﻤﺒﺎﺩ ‪ ،‬ﻭﺍﻷﻓﻜﺎﺭ ‪ ،‬ﻭﺍﻟﻨﻅﺭﻴﺎﺕ ﺍﻟﻌﻘﻠﻴﺔ‬

‫ﺍﻟﻤﺴﺘﻤﺩﺓ ﻤﻥ ﺘﻭﺠﻴﻬﺎﺕ ﻭﺘﻌﺎﻟﻴﻡ ﺍﻟﻘـﺭﺁﻥ‬

‫ﺍﻟﻜﺭﻴﻡ ﻭﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻭﻴﺔ ﺍﻟﻤﻁﻬﺭﺓ ‪.‬‬ ‫ﺃﻤﺎ ﺃﻫﻤﻴﺔ ﺍﻹﺩﺍﺭﺓ ﻓﻲ ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ﻓﺘﻨﻁﻠﻕ ﻤﻥ ﻜﻭﻥ ﺘﻌـﺎﻟﻴﻡ ﻭﺘﻭﺠﻴﻬـﺎﺕ‬ ‫ﺍﻟﺩﱢﻴﻥ ﺍﻹﺴﻼﻤﻲ ﺍﻟﺤﻨﻴﻑ ﺘﻭﺠﺏ ﺍﻷﺨﺫ ﺒﻤﺒﺎﺩ ﺍﻹﺩﺍﺭﺓ ﻓﻲ ﺘﺴـﻴﻴﺭ ﺃﻤـﻭﺭ ﺍﻟﺠﻤﺎﻋـﺔ‬ ‫ﺍﻟﻤﺴﻠﻤﺔ ‪ ،‬ﻭﻟﻌل ﺨﻴﺭ ﺩﻟﻴل ﻋﻠﻰ ﺫﻟﻙ ﻤﺎ ﺭﻭﻱ ﻋﻥ ﺍﻟﺭﺴﻭل )‪ (‬ﺃﻨﹼﻪ ﻗﺎل ‪ " :‬ﻻ ﻴﺤل‬ ‫ﻟﺜﻼﺜﺔ ﻴﻜﻭﻨﻭﻥ ﺒﻔﻼﺓ ﻤﻥ ﺍﻷﺭﺽ ﺇﻻ ﺃﻤﺭﻭﺍ ﻋﻠﻴﻬﻡ ﺃﺤﺩﻫﻡ ")‪ .(2‬ﻜﻤﺎ ﺭﻭﻱ ﻋﻨـﻪ )‪(‬‬ ‫ﺃﻨﻪ ﻗﺎل ‪ " :‬ﺇﺫﺍ ﺨﺭﺝ ﺜﻼﺜﺔ ﻓﻲ ﺴﻔﺭ ﻓﻠﻴﺅﻤﺭﻭﺍ ﻋﻠﻴﻬﻡ ﺃﺤﺩﻫﻡ ")‪ .(3‬ﻭﺍﻟﻤﻌﻨﻰ ﻜﻤﺎ ﻴُﺸـﻴﺭ‬ ‫ﻥ ﻫﺫﺍ ﺍﻟﺤﺩﻴﺙ ﻴﺩل ﺩﻻﻟـ ﹰﺔ ﻭﺍﻀـﺤﺔ‬ ‫ﺇﻟﻰ ﺫﻟﻙ ﺃﺤﺩ ﺍﻟﻤﻬﺘﻤﻴﻥ ﺒﻌﻠﻡ ﺍﻹﺩﺍﺭﺓ ﻴﺘﻤﺜل ﻓﻲ" ﺃ ّ‬ ‫ﻋﻠﻰ ﻀﺭﻭﺭﺓ ﺍﻟﻘﻴﺎﺩﺓ ﻭﺍﻟﺘﻨﻅﻴﻡ ‪ ،‬ﻭﻫﻲ ﻤﻥ ﺍﻟﻤﺒﺎﺩ ﺍﻷﺴﺎﺴﻴﺔ ﻟﻺﺩﺍﺭﺓ ")‪ .(4‬ﻭﻤﺎ ﺫﻟـﻙ‬ ‫)‪(1‬‬ ‫)‪(2‬‬ ‫)‪(3‬‬ ‫)‪(4‬‬

‫ﺍﻟﻤﺭﺠﻊ ﺍﻟﺴﺎﺒﻕ ‪،‬ﺹ‪.155-154‬‬ ‫ﺭﻭﺍﻩ ﺃﺤﻤﺩ ‪ ،‬ﺝ ‪ ، 2‬ﺍﻟﺤﺩﻴﺙ ‪ ، 6647‬ﺹ ‪.176‬‬ ‫ﺍﺒﻥ ﺨﺯﻴﻤﺔ ‪ ،‬ﺝ ‪ ، 4‬ﺍﻟﺤﺩﻴﺙ ‪ ، 2541‬ﺹ ‪.141‬‬ ‫ﺤﺴﺏ ﺍﻟﺭﺴﻭل ‪ :‬ﻤﺭﺠﻊ ﺴﺎﺒﻕ ‪ ،‬ﺹ‪.26‬‬

‫ﺩ‪ .‬ﺼﺎﻟﺢ ﺒﻥ ﻋﻠﻰ ﺃﺒﻭﻋﺭّﺍﺩ‬

‫ﺍﻹﺩﺍﺭﺓ ﻓﻲ ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ‬

‫ﻥ ﺘﻭﺍﻓﺭ ﺍﻟﻘﻴﺎﺩﺓ ﺍﻹﺩﺍﺭﻴﺔ ﻴﻌﻨﻲ ﺍﻟﺤﻔﺎﻅ ﻋﻠﻰ ﺘﻤﺎﺴﻙ ﺍﻟﻤﺠﺘﻤﻊ ‪ ،‬ﻭﻭﺤﺩﺓ ﺍﻟـﺭﺃﻱ ‪،‬‬ ‫ﺇﻻ ﻷ ّ‬ ‫ﻭﺍﺠﺘﻤﺎﻉ ﺍﻟﻜﻠﻤﺔ ‪ ،‬ﻭﺍﻟﺘﻌﺎﻭﻥ ﻋﻠﻰ ﺍﻟﺒـﺭ ﻭﺍﻟﺘﻘﻭﻯ ﻟﺘﺤﻘﻴﻕ ﻤﺼﺎﻟﺢ ﺍﻷﻤﺔ ﺍﻟﻤﺴﻠﻤﺔ ‪.‬‬ ‫ﻴ ‪:‬‬

‫ﺍ‬ ‫)(‬

‫ﻤ ﻟ ﺍﻟ‬ ‫ﺍ‬

‫ﺍﻟ‬

‫ﺍ ﺍﺭ‬ ‫ﺍ ﺍﺭ‬

‫ﺍﻟ ﻜﺭ ﺍ‬ ‫ﺍﻟ ﻜﺭ ﺍ‬

‫ﻤ‬ ‫ﻤ‬

‫ﺍﻨﻁﻼﻗﹰﺎ ﻤﻥ ﻜﻭﻥ ﺍﻷﻫﺩﺍﻑ ﻓﻲ ﺃﻱ ﻨﻅﺎﻡ ﺍﺠﺘﻤﺎﻋﻲ ﺘﻌﺘﻤﺩ ﺍﻋﺘﻤﺎﺩﹰﺍ ﻤﺒﺎﺸﺭﹰﺍ ﻋﻠـﻰ‬ ‫ﻤﺼﺎﺩﺭ ﻫﺫﺍ ﺍﻟﻨﻅﺎﻡ‬

‫ﻥ ﺃﻫﺩﺍﻑ ﻭﻤﻘﺎﺼﺩ ﺍﻟﻨﻅﺎﻡ ﺍﻹﺩﺍﺭﻱ ﻓﻲ ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ﻫـﻲ‬ ‫ﻓﺈ ّ‬

‫ﻨﻔﺴﻬﺎ ﺃﻫﺩﺍﻑ ﻭﻤﻘﺎﺼﺩ ﺍﻟﺩﻴﻥ ﺍﻹﺴﻼﻤﻲ ﺍﻟﺤﻨﻴﻑ ‪ ،‬ﺍﻟﺘﻲ ﻴﻤﻜﻥ ﺘﺤﺩﻴﺩﻫﺎ ﻓﻲ ﻤﺎ ﻴُﺴـﻤﻰ‬ ‫ﻥ ﺃﺤﻜﺎﻡ ﺍﻟﺸﺭﻴﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺘـﺩﻭﺭ‬ ‫ﺒﺎﻟﻀﺭﻭﺭﺍﺕ ﺍﻟﺨﻤﺱ ﺍﻟﺘﻲ ﻴﺭﻯ ﺠﻤﻬﻭﺭ ﺍﻟﻔﻘﻬﺎﺀ ﺃ ّ‬ ‫ﺤﻭﻟﻬﺎ ‪ ،‬ﻭﻫﻲ ﻜﻤﺎ ﻴﺫﻜﺭ ﺃﺤﺩ ﺍﻟﺒﺎﺤﺜﻴﻥ ﻋﻠﻰ ﺍﻟﻨﺤﻭ ﺍﻟﺘﺎﻟﻲ ‪:‬‬ ‫‪ – 1‬ﺤﻔﻅ ﺍﻟﺩﻴﻥ ‪ :‬ﺤﻔﻅ ﺩﻴﻥ ﺍﷲ ﻭﺍﻟﻘﻴﺎﻡ ﺍﻟﺘﺎﻡ ﻋﻠﻰ ﺇﻗﺎﻤﺘﻪ ﺃﺼل ﻤﻥ ﺃﺼﻭل ﺍﻹﺩﺍﺭﺓ ﻓﻲ‬ ‫ﺍﻹﺴﻼﻡ ‪ ،‬ﻭﺫﻟﻙ ﺒﺘﻨﻔﻴﺫ ﺃﻭﺍﻤﺭ ﺍﷲ ﻭﺘﺤﻜﻴﻡ ﺸﺭﻋﻪ ﻋﻠﻰ ﻜل ﺍﻟﻤﺴﺘﻭﻴﺎﺕ ‪ ،‬ﻭﻓـﻲ ﻜـل‬ ‫ﺍﻟﻅﺭﻭﻑ‪.‬‬ ‫‪ – 2‬ﺤﻔﻅ ﺍﻟﻌﻘل ‪ :‬ﻤﻥ ﺃﻫﺩﺍﻑ ﺍﻹﺩﺍﺭﺓ ﻓﻲ ﺍﻟﺤﻜﻭﻤﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻟﺤﻔﺎﻅ ﻋﻠـﻰ ﻋﻘـﻭل‬ ‫ﺍﻟﻨﺎﺱ ﻤﻤﺎ ﻴُﺴﻲﺀ ﺃﻭ ﻴﺅﺜﺭ ﻓﻴﻬﺎ ﻤﻥ ﺃﺴﺒﺎﺏ ﻤﺎﺩﻴﺔ ﺃﻭ ﻤﻌﻨﻭﻴﺔ ﻓﻜﺭﻴﺔ ‪.‬‬ ‫‪ – 3‬ﺤﻔﻅ ﺍﻟﻨﻔﺱ ‪ :‬ﻤﻥ ﺃﻫﺩﺍﻑ ﺍﻹﺩﺍﺭﺓ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻟﺤﻔﺎﻅ ﻋﻠﻰ ﺍﻟﻨﻔﺱ ﻤﻥ ﺍﻟﻘﺘل ﺒـﺩﻭﻥ‬ ‫ﺴﺒﺏ ‪ ،‬ﻭﻴﺘﻡ ﺫﻟﻙ ﺒﺘﻁﺒﻴﻕ ﺸﺭﻉ ﺍﷲ ﻋﻥ ﻁﺭﻴﻕ ﺍﻟﻘﺼﺎﺹ ‪ ،‬ﻗﺎل ﺘﻌﺎﻟﻰ ‪  :‬ﻟﻜ‬ ‫ﺍﻟ‬

‫ﺤﻴ ﻴ‬

‫ﻟ ﺍ ﻟ‬

‫ﻟ ﻠﻜ ﺘﺘ‬

‫‪" ‬ﺴﻭﺭﺓ ﺍﻟﺒﻘﺭﺓ ‪ :‬ﺁﻴﺔ ‪."179‬‬

‫‪ – 4‬ﺤﻔﻅ ﺍﻟﻌﺭﺽ "ﺍﻟﺸﺭﻑ " ‪ :‬ﻋﻠﻰ ﺍﻹﺩﺍﺭﺓ ﺍﻹﺴﻼﻤﻴﺔ ﻭﻫﻲ ﺘﺘﺒـﻊ ﻭﺘﻨﻁﻠـﻕ ﻤـﻥ‬ ‫ﻤﻘﺎﺼﺩ ﺍﻟﺸﺭﻴﻌﺔ ﺃﻥ ﺘﹸﺤﺎﻓﻅ ﻋﻠﻰ ﺸﺭﻑ ﻭﻜﺭﺍﻤﺔ ﺍﻷﻤﺔ ﺒﺴـﻠﻭﻙ ﻭﺇﺘﺒـﺎﻉ ﺃﺨـﻼﻕ‬ ‫ﺍﻹﺴﻼﻡ ﻓﻲ ﺍﻟﺘﻌﺎﻤل ﻤﻊ ﺠﻤﻴﻊ ﺍﻷﺤﻭﺍل ﻭﺍﻟﻅﺭﻭﻑ‪.‬‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ‪1424 /‬ﻫـ‬

‫ﺍﻟﺘﺭﺍﺙ ﺍﻟﻤﻌﺭﻓﻲ ﺍﻹﺴﻼﻤﻲ‬

‫‪ – 5‬ﺤﻔﻅ ﺍﻟﻤﺎل ‪ :‬ﻤﻥ ﻤﺴﺅﻭﻟﻴﺔ ﺍﻹﺩﺍﺭﺓ ﺍﻹﺴﻼﻤﻴﺔ ﺭﻋﺎﻴﺔ ﺍﻟﻤﺎل ﺍﻟﻌﺎﻡ ‪ ،‬ﻭﺍﻟﻤﺴﺎﻋﺩﺓ ﻓﻲ‬ ‫ﺍﻟﺤﺼﻭل ﻋﻠﻴﻪ ﺒﺎﻟﻁﺭﻕ ﺍﻟﺤﻼل ‪ ،‬ﻭﺼﺭﻓﻪ ﻭﺍﺴﺘﺨﺩﺍﻤﻪ ﺒﺎﻟﻭﺴﺎﺌل ﺍﻟﻤﺸﺭﻭﻋﺔ ﺍﻟﺘـﻲ‬ ‫ﺃﻗﺭّﻫﺎ ﺍﻹﺴﻼﻡ")‪.(1‬‬

‫ﻭﻋﻠﻰ ﺍﻟﺭﻏﻡ ﻤﻥ ﻭﻀﻭ ﻫﺫﻩ ﺍﻷﻫﺩﺍﻑ ﻭﻤﻨﺎﺴﺒﺘﻬﺎ ﻷﺨﻼﻗﻴﺎﺕ ﻭﻗـﻴﻡ ﺍﻟﻤﺠﺘﻤـﻊ‬

‫ﻥ ﺃﻫﺩﺍﻑ ﺍﻟﻨﻅﺎﻡ ﺍﻹﺩﺍﺭﻱ ﻓﻲ ﺍﻟﻔﻜـﺭ ﺍﻹﺴـﻼﻤﻲ ﻻ‬ ‫ﻥ ﻫﻨﺎﻙ ﻤﻥ ﻴﺭﻯ ﺃ ّ‬ ‫ﺍﻟﻤﺴﻠﻡ ﺇﻻ ﺃ ّ‬

‫ﺘﻨﺤﺼﺭ ﻓﻲ ﺤﻔﻅ ﻫﺫﻩ ﺍﻟﻀﺭﻭﺭﺍﺕ ﺍﻟﺨﻤﺱ ﺍﻟﺘﻲ ﺩﻋﺕ ﺍﻟﺸﺭﻴﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺇﻟﻰ ﻭﺠﻭﺏ‬

‫ﺍﻟﻤﺤﺎﻓﻅﺔ ﻋﻠﻴﻬﺎ ‪ ،‬ﻭﻟﻜﻨﻬﺎ ﺘﺘﺠﺎﻭﺯ ﺫﻟﻙ ﺇﻟﻰ ﻤﺎ ﻫﻭ ﺃﻜﻤل ﻭ ﺃﺸﻤل ﻓﻬﻲ " ﻻ ﺘﺨﺘﻠﻑ ﻋﻥ‬

‫ﺃﻫﺩﺍﻑ ﺍﻟﻤﺠﺘﻤﻊ ﺍﻟﻤﺴﻠﻡ ‪ ،‬ﻭﺘﺘﻠﺨﺹ ﻓﻲ ﻋﺒﺎﺩﺓ ﺍﷲ ﻓﻲ ﺍﻷﺭﺽ ﺍﻟﺘﻲ ﺘﺄﺨﺫ ﺃﺭﺒﻊ ﻅﻭﺍﻫﺭ‬ ‫ﻫﻲ ‪:‬‬

‫)ﺃ( ﺘﻁﺒﻴﻕ ﺃﺤﻜﺎﻡ ﺍﻟﺸﺭﻴﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻓﻲ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﺍﻟﻤﻌﺎﻤﻼﺕ ﻭﺍﻷﺤﻜﺎﻡ ‪.‬‬

‫)ﺏ( ﻋﻤﺎﺭﺓ ﺍﻷﺭﺽ ﺍﻟﺘﻲ ﻓﺭﻀﻬﺎ ﺍﷲ ﻋﻠﻰ ﻋﺒﺎﺩﻩ ‪ ،‬ﻭﺍﻟﺘﻲ ﺘﺘﻁﻠﺏ ﺒﺫل ﺍﻟﺠﻬﺩ ﺍﻟﻤﺎﺩﻱ‬ ‫ﻭﺍﻟﻌﻘﻠﻲ ﻟﻼﺴﺘﻔﺎﺩﺓ ﻤﻥ ﺜﺭﻭﺍﺕ ﺍﻷﺭﺽ ﻭﺍﻟﺒﺤﺭ ‪.‬‬

‫)ﺝ( ﺨﻼﻓﺔ ﺍﷲ ﻓﻲ ﺍﻷﺭﺽ ﺍﻟﺘﻲ ﺘﺘﻤﺜل ﻓﻲ ﺇﻗﺎﻤﺔ ﺍﻟﺤﻜﻡ ﻭﺍﻹﺩﺍﺭﺓ ﺍﻟﻌﺎﺩﻟﺔ ‪ ،‬ﻭﺘﻨﻅﻴﻡ‬ ‫ﺍﻟﻌﻼﺌﻕ ﺒﻴﻥ ﺍﻟﻨﺎﺱ ‪.‬‬

‫)ﺩ( ﻗﻴﺎﻡ ﻤﺠﺘﻤﻊ ﺍﻟﻜﻔﺎﻴﺔ ﻭﺍﻟﻌﺩل ﻟﻠﺩﻭﻟﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻜﻬﺩﻑ ﻨﻬﺎﺌﻲ ‪ ،‬ﺫﻟﻙ ﺍﻟﻤﺠﺘﻤﻊ ﺍﻟﺫﻱ‬ ‫ﻴﻜﻭﻥ ﺃﻓﺭﺍﺩﻩ ﻤﻜﺘﻔﻴﻥ ﺭﻭﺤﻴ ﹰﺎ ﻭﻤﺎﺩﻴﹰﺎ ﻟﻴﺘﺴﻨﻰ ﻟﻬﻡ ﻋﺒﺎﺩﺓ ﺍﷲ ﺒﺤﻕ "‬

‫)‪(2‬‬

‫‪.‬‬

‫ﻥ ﻫﺫﻩ ﺍﻷﻫﺩﺍﻑ ﺍﻷﺭﺒﻌﺔ ﺘﻤﺘﺎﺯ ﺒﺎﻟﺸﻤﻭﻟﻴﺔ ﺍﻟﺘﻲ ﺘﻜﻔل‬ ‫ﻭﻫﻨﺎ ﻴﻤﻜﻥ ﺍﻟﻘﻭل ‪ :‬ﺇ ّ‬

‫ﺘﺴﺨﻴﺭ ﻜﺎﻓﺔ ﺃﻨﻭﺍﻉ ﺍﻟﻨﺸﺎﻁ ﺍﻟﺒﺸﺭﻱ ﻓﻲ ﺍﻟﻤﺠﺘﻤﻊ ﺍﻟﻤﺴﻠﻡ ﻟﻴﻜﻭﻥ ﻋﻭﻨﹰﺎ ﻟﻺﻨﺴﺎﻥ ﻋﻠﻰ‬

‫ﻁﺎﻋﺔ ﺍﷲ )‪ ،(‬ﻭﻋﺒﺎﺩﺘﻪ ﻭﺍﻻﻤﺘﺜﺎل ﻷﻭﺍﻤﺭ ﺍﻟﺩﻴﻥ ﻭﺍﻟﺒﻌﺩ ﻋﻥ ﻨﻭﺍﻫﻴﻪ ‪.‬‬ ‫)‪(1‬‬ ‫)‪(2‬‬

‫ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﺍﻟﻀﺤﻴﺎﻥ‪ ،‬ﻤﺭﺠﻊ ﺴﺎﺒﻕ ‪ ،‬ﺹ‪.62-61‬‬ ‫ﺃﺒﻭ ﺴﻥ ‪ ،‬ﻤﺭﺠﻊ ﺴﺎﺒﻕ ‪ ،‬ﺹ‪.183‬‬

‫ﺍﻹﺩﺍﺭﺓ ﻓﻲ ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ‬ ‫) ( ﻤ ﻟ ﺍﻟ‬

‫ﺍ ﺍﺭ‬

‫ﺩ‪ .‬ﺼﺎﻟﺢ ﺒﻥ ﻋﻠﻰ ﺃﺒﻭﻋﺭّﺍﺩ‬ ‫ﺍﻟ ﻜﺭ ﺍ‬

‫ﻤ‬

‫ﻴﻤﻜﻥ ﺘﺤﺩﻴﺩ ﺍﻟﻤﻌﺎﻟﻡ ﺍﻟﺭﺌﻴﺴﺔ ﻟﻠﻨﻅﺎﻡ ﺍﻹﺩﺍﺭﻱ ﻓﻲ ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ﻤـﻥ ﺨـﻼل‬

‫ﺍﻟﺘﺼﻭﺭ ﺍﻟﻌﺎﻡ ﻟﻠﻤﺠﺘﻤﻊ ﺍﻟﻤﺴﻠﻡ ﺍﻟﺫﻱ ﻴﻘﻭﻡ ﻓﻲ ﺍﻷﺴﺎﺱ ﻋﻠﻰ ﻤﻨﻬﺞ ﺍﻹﺴﻼﻡ ﻭﺸـﺭﻴﻌﺘﻪ‬

‫ﺍﻟﺴﻤﺤﺔ ﺍﻟﺜﺎﺒﺘﺔ ﺍﻟﺘﻲ ﻴﻌﻤل ﺒﻬﺎ ﻭﻴﺨﻀﻊ ﻟﻬﺎ ﻜل ﻓﺭﺩ ﻤـﻥ ﺃﻓـﺭﺍﺩ ﻫـﺫﺍ ﺍﻟﻤﺠﺘﻤـﻊ ‪،‬‬

‫ﻭﻴُﺭﺍﻋﻴﻬﺎ ﻓﻲ ﻜل ﺸﺄﻥ ﻤﻥ ﺸﺌﻭﻥ ﺤﻴﺎﺘﻪ ﺍﻨﻁﻼﻗﹰﺎ ﻤﻥ ﺍﺴﺘﺸﻌﺎﺭ ﻤﻌﻨﻰ ﻗﻭل ﺍﻟﺭﺴــﻭل‬

‫)‪ " : (‬ﺃﻋﺒﺩ ﺍﷲ ﻜﺄﻨﻙ ﺘﺭﺍﻩ ﻓﺈﻥ ﻟﻡ ﺘﻜﻥ ﺘﺭﺍﻩ ﻓﺈﻨﻪ ﻴﺭﺍﻙ ")‪.(1‬‬

‫ل ﻤﻥ ﺃﺒﺭﺯ ﺍﻟﻤﻌﺎﻟﻡ ﺍﻟﺭﺌﻴﺴﺔ ﻟﻺﺩﺍﺭﺓ ﻓﻲ ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ﻤﺎ ﺃﻭﺭﺩﻩ ﺒﻌﺽ‬ ‫ﻭﻟﻌ ّ‬

‫ﺍﻟﻤﻬﺘﻤﻴﻥ ﻓﻲ ﻋﻠﻡ ﺍﻹﺩﺍﺭﺓ ﺒﻘﻭﻟﻪ ‪:‬‬

‫" ﻟﻠﻨﻤﻭﺫﺝ ﺍﻹﺴﻼﻤﻲ ﻟﻺﺩﺍﺭﺓ ﺍﻟﻌﺎﻤﺔ ﻋﺩﺓ ﻤﻌﺎﻟﻡ ﻨﻭﺭﺩ ﺃﻫﻤﻬﺎ ﻓﻴﻤﺎ ﻴﻠﻲ‪:‬‬

‫‪ - 1‬ﺍﻻﺭﺘﺒﺎﻁ ﺍﻟﻭﺜﻴﻕ ﺒﻘﻴﻡ ﻭﺃﺨﻼﻗﻴﺎﺕ ﺍﻟﻤﺠﺘﻤﻊ ﺍﻹﺴﻼﻤﻲ ‪.‬‬

‫‪ - 2‬ﺍﻻﻫﺘﻤﺎﻡ ﺒﺘﻠﺒﻴﺔ ﺤﺎﺠﻴﺎﺕ ﺍﻟﻔﺭﺩ ﻭﺍﻟﻤﺠﺘﻤﻊ ﺍﻹﺴﻼﻤﻲ ‪.‬‬

‫‪ - 3‬ﺍﻷﺨﺫ ﺒﻤﺒﺩﺃ ﺍﻟﺸﻭﺭﻯ ﻓﻲ ﺘﺴﻴﻴﺭ ﻭﺘﺼﺭﻴﻑ ﺍﻟﺸﺅﻭﻥ ﺍﻟﻌﺎﻤﺔ ‪.‬‬

‫‪ -4‬ﺍﻟﻘﻴﺎﺩﺓ ﻓﻲ ﺍﻟﻨﻤﻭﺫﺝ ﺍﻹﺴﻼﻤﻲ ﻟﻺﺩﺍﺭﺓ ﺍﻟﻌﺎﻤﺔ ﻗﻴﺎﺩﺓ ﻭﺴﻁﻴﺔ ﻤﺅﺴﱠﺴﺔ ﻋﻠﻰ ﻤﻘﻭﻤﺎﺕ‬ ‫ﺫﺍﺘﻴﺔ ‪ ،‬ﺴﻠﻭﻜﻴﺔ ‪ ،‬ﻭﻗﻴﺎﺩﻴﺔ ‪.‬‬

‫‪ - 5‬ﺍﻟﺭﻗﺎﺒﺔ ﺍﻟﺫﺍﺘﻴﺔ ﺘﺤﺘل ﻤﻜﺎﻥ ﺍﻟﺼﺩﺍﺭﺓ ‪.‬‬

‫‪ - 6‬ﺍﻟﻨﻅﺭ ﺇﻟﻰ ﺍﻟﻤﻅﺎﻟﻡ ﻭﺭﺩ ﺍﻟﺤﻘﻭﻕ ﺇﻟﻰ ﺃﻫﻠﻬﺎ ‪.‬‬

‫‪ - 7‬ﺍﻻﻫﺘﻤﺎﻡ ﺒﺎﻟﻭﻅﻴﻔﺔ ﺍﻟﻌﺎﻤﺔ ‪ ،‬ﻭﺍﻟﻤﻭﻅﻑ ﺍﻟﻌﺎﻡ ﻤﻥ ﺤﻴﺙ ﺍﻻﺨﺘﻴﺎﺭ ‪ ،‬ﻭﺘﻨﻤﻴﺔ‬ ‫ﺍﻟﻘﺩﺭﺍﺕ‪.‬‬

‫‪ - 8‬ﺍﻻﻫﺘﻤﺎﻡ ﺒﺎﻟﺒﻴﺌﺎﺕ ﺍﻟﻤﺤﻠﻴﺔ ‪ ،‬ﻭﻭﻀﻊ ﺍﻷﻁﺭ ﺍﻹﺩﺍﺭﻴﺔ ﻹﺩﺍﺭﺘﻬﺎ ﻭﺘﻨﻅﻴﻤﻬﺎ ﺘﻨﻅﻴﻤ ﹰﺎ ﻻ‬ ‫ﻤﺭﻜﺯﻴﹰﺎ ")‪.(2‬‬ ‫)‪(1‬‬ ‫)‪(2‬‬

‫ﺍﺒﻥ ﺃﺒﻲ ﺸﻴﺒﺔ ‪ ،‬ﺝ ‪، 7‬ﺍﻟﺤﺩﻴﺙ ‪ ، 35697‬ﺹ ‪.242‬‬ ‫ﺤﺴﺏ ﺍﻟﺭﺴﻭل ﺤﺴﻴﻥ‪ ،‬ﻤﺭﺠﻊ ﺴﺎﺒﻕ‪،‬ﺹ‪.240-239‬‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ‪1424 /‬ﻫـ‬ ‫ﻴﻤﻜ ﺍﻟ‬

‫ﺍﻟﺘﺭﺍﺙ ﺍﻟﻤﻌﺭﻓﻲ ﺍﻹﺴﻼﻤﻲ‬

‫ﻥ ﻤﻌﺎﻟﻡ ﺍﻟﻨﻅﺎﻡ ﺍﻹﺩﺍﺭﻱ ﻓﻲ ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ﺒﺼﻔﺔ ﻋﺎﻤﺔ‬ ‫‪:‬ﺇّ‬

‫ﻥ ﺍﻹﺩﺍﺭﺓ ﻓﻲ ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ﺘﻌﺘﻤﺩ ﻋﻠﻰ ﺃﺴﺎﺱ ﻤﺘﻴﻥ ﻤﻥ ﺍﻟﻤﺒﺎﺩ‬ ‫ﺘﻭﻀﱢﺢ ﻭﺘﺅﻜﱢﺩ ﺃ ّ‬

‫ﻭﺍﻟﻘﻴﻡ ﺍﻹﻨﺴﺎﻨﻴﺔ ﺍﻟﻨﺒﻴﻠﺔ ﺍﻟﺘﻲ ﺠﺎﺀ ﺒﻬﺎ ﺍﻹﺴﻼﻡ ﻭﺤﺙ ﻋﻠﻰ ﺍﻟﺘﻤﺴُﻙ ﺒﻬﺎ ‪ ،‬ﻭﺍﻟﻌﻤل‬

‫ﺒﻤﻭﺠﺒﻬﺎ ﻓﻲ ﻜل ﺸﺄﻥ ﻤﻥ ﺸﺅﻭﻥ ﺍﻟﺤﻴﺎﺓ ‪.‬‬ ‫ﻟ ‪:‬‬

‫ﻤ‬

‫ﺍﻟ‬

‫ﺍ ﺍﺭ‬

‫ﺍﻟ ﻜﺭ ﺍ‬

‫ﻤ ‪:‬‬

‫ﻴﻤﺘﺎﺯ ﺍﻟﻨﻅﺎﻡ ﺍﻹﺩﺍﺭﻱ ﻓﻲ ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ﺒﻌﺩﺩ ﻤﻥ ﺍﻟﺴﱢﻤﺎﺕ ﻭﺍﻟﺨﺼﺎﺌﺹ‬

‫ﺍﻟﺘﻲ ﺘﹸﻤﻴﱢﺯﻩ ﻋﻥ ﻏﻴﺭﻩ ﻤﻥ ﺍﻷﻨﻅﻤﺔ ﺍﻹﺩﺍﺭﻴﺔ ﺍﻷﺨﺭﻯ ﺍﻟﺘﻲ ﻋﺭﻓﺘﻬﺎ ﺍﻟﺒﺸﺭﻴﺔ ‪ ،‬ﻭﺍﻟﺘﻲ‬

‫ﺃﺨﻔﻘﺕ ﺠﻤﻴﻌﻬﺎ ﺒﺩﺭﺠﺎﺕ ﻤُﺘﻔﺎﻭﺘﺔ ﻓﻲ ﺇﻴﺠﺎﺩ ﺍﻟﻨﻅﺎﻡ ﺍﻹﺩﺍﺭﻱ ﺍﻟﻨﺎﺠﺢ ﻭﺍﻟﻤﻨﺎﺴﺏ ﻟﻤﺨﺘﻠﻑ‬

‫ل ﻤﻥ ﺃﺒﺭﺯ ﺨﺼﺎﺌﺹ ﺍﻟﻨﻅﺎﻡ ﺍﻹﺩﺍﺭﻱ ﻓﻲ ﺍﻟﻔﻜﺭ‬ ‫ﺍﻟﻅﺭﻭﻑ ﺍﻟﺯﻤﺎﻨﻴﺔ ﻭﺍﻟﻤﻜﺎﻨﻴﺔ ‪ .‬ﻭﻟﻌ ّ‬ ‫)‪(1‬‬

‫ﺍﻹﺴﻼﻤﻲ ﻤﺎ ﺃﺸﺎﺭ ﺇﻟﻴﻪ ﺒﻌﺽ ﺍﻟﺒﺎﺤﺜﻴﻥ ﻓﻲ ﻫﺫﺍ ﺍﻟﻤﺠﺎل ﻭﻤﻠﺨﺼﻪ ﻜﺎﻟﺘﺎﻟﻲ‬

‫‪:‬‬

‫‪ -1‬ﺃﻨﻪ ﻨﻅﺎﻡ ﺭﺒﺎﻨﻲ ﺍﻟﻤﺼﺩﺭ ﻷﻨﻪ ﻴﺴﺘﻤﺩ ﺃﺼﻭﻟﻪ ﻭﻤﺒﺎﺩﺌﻪ ﻤﻥ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﺭﺒﺎﻨﻴﺔ ﻟﻠﺩﻴﻥ‬ ‫‪-2‬‬

‫ﺍﻹﺴﻼﻤﻲ ﺍﻟﻤﺘﻤﺜﻠﺔ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻭﺍﻟﺴﱡﻨﺔ ﺍﻟﻨﺒﻭﻴﺔ ﺍﻟﻤﻁﻬﺭﺓ ‪.‬‬

‫ﺃﻨﻪ ﻨﻅﺎﻡ ﻴﻬﺘﻡ ﺒﺎﻟﻔﺭﺩ ﻭﺍﻟﺠﻤﺎﻋﺔ ‪ ،‬ﻭﻴﺭﺘﺒﻁ ﺍﺭﺘﺒﺎﻁﹰﺎ ﻭﺜﻴﻘﹰﺎ ﺒﺄﺨﻼﻗﻴﺎﺕ ﻭﻗﻴﻡ‬

‫ﺍﻟﻤﺠﺘﻤﻊ‪.‬‬

‫‪ -3‬ﺃﻨﻪ ﻨﻅﺎﻡ ﻴﻤﻜﻥ ﺘﻁﺒﻴﻘﻪ ﺒﻨﺠﺎ ﻓﻲ ﻤﺨﺘﻠﻑ ﺍﻟﻤﺭﺍﻓﻕ ﺍﻹﺩﺍﺭﻴﺔ ‪.‬‬

‫‪ -4‬ﺃﻨﻪ ﻨﻅﺎﻡ ﻋﺎﻟﻤﻲ ﻭﺸﺎﻤل ﻟﺠﻤﻴﻊ ﺍﻷﻨﺸﻁﺔ ﺍﻟﺒﺸﺭﻴﺔ ﻓﻲ ﻜل ﺯﻤﺎﻥ ﻭﻤﻜﺎﻥ ‪.‬‬

‫ﻭﺍﻨﻁﻼﻗﹰﺎ ﻤﻥ ﻜﻭﻥ ﺍﻟﻨﻅﺎﻡ ﺍﻹﺩﺍﺭﻱ ﻓﻲ ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ﻴﻌﺘﻤﺩ ﺍﻋﺘﻤﺎﺩﹰﺍ ﻜﺒﻴﺭﹰﺍ‬

‫ﻋﻠﻰ ﺍﻹﺩﺍﺭﻱ ﺍﻟﻘﺎﺌﺩ ﺍﻟﺫﻱ ﻟﻪ ﺃﻜﺒﺭ ﺍﻷﺜﺭ ﻓﻲ ﻨﺠﺎ ﺍﻟﻨﻅﺎﻡ ﺍﻹﺩﺍﺭﻱ ﻭﻗﺩﺭﺘﻪ ﻋﻠﻰ ﺍﻟﺘﺄﺜﻴﺭ‬

‫ﻓﻲ ﺍﻵﺨﺭﻴﻥ‬

‫ﻥ ﻫﻨﺎﻙ ﻋﺩﺩﹰﺍ ﻤﻥ ﺍﻟﺨﺼﺎﺌﺹ ﺍﻟﺘﻲ ﻻ ﺒُﺩ ﻤﻥ ﺘﻭﺍﻓﺭﻫﺎ ﻓﻲ ﻤﻥ ﻴﺘﻭﻟﻰ‬ ‫ﻓﺈ ّ‬

‫)‪ (1‬ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﺍﻟﻀﺤﻴﺎﻥ ‪ ،‬ﻤﺭﺠﻊ ﺴﺎﺒﻕ‪ ،‬ﺹ‪.60-59‬‬ ‫‪ -‬ﺤﺴﺏ ﺍﻟﺭﺴﻭل ﺤﺴﻴﻥ ‪ ،‬ﻤﺭﺠﻊ ﺴﺎﺒﻕ ‪ ،‬ﺹ‪.29-28‬‬

‫ﺍﻹﺩﺍﺭﺓ ﻓﻲ ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ‬

‫ﺩ‪ .‬ﺼﺎﻟﺢ ﺒﻥ ﻋﻠﻰ ﺃﺒﻭﻋﺭّﺍﺩ‬

‫ﻥ ﻤﻥ ﺃﻫﻡ ﺨﺼﺎﺌﺹ ﺍﻟﻘﺎﺌﺩ‬ ‫ﻤﻬﻤﺔ ﺍﻟﻘﻴﺎﺩﺓ ﺍﻹﺩﺍﺭﻴﺔ ‪ ،‬ﻭﻗﺩ ﺃﺸﺎﺭ ﺃﺤﺩ ﺍﻟﺒﺎﺤﺜﻴﻥ ﺇﻟﻰ " ﺃ ّ‬ ‫ﺍﻹﺩﺍﺭﻱ ﺍﻟﻤﺴﻠﻡ ﻤﺎ ﻴﻠﻲ ‪:‬‬

‫‪ -1‬ﺍﻟﻔﻁﺭﺓ ﺍﻟﺴﻭﻴﺔ ﺍﻟﺘﻲ ﺘﻔﺭﺽ ﻋﻠﻴﻪ ﺃﻥ ﻴﻜﻭﻥ ﻭﺴﻁﻴﹰﺎ ﻓﻲ ﺠﻤﻴﻊ ﺃﻤﻭﺭﻩ ‪ ،‬ﺩﻭﻨﻤﺎ‬ ‫ﺘﻘﺼﻴﺭ ﺃﻭ ﻤﻐﺎﻻﺓ ‪.‬‬

‫‪ -2‬ﺘﻭﺤﻴﺩ ﺍﻟﺠﻬﻭﺩ ﻭﺍﻟﻌﻤل ﺒﺭﻭ ﺍﻟﻔﺭﻴﻕ ﻤﻨﻌﹰﺎ ﻟﺤﺼﻭل ﺍﻟﻔﺭﻗﺔ ﻭﺍﻟﺸﺘﺎﺕ ‪.‬‬ ‫‪ -3‬ﺍﻟﺜﻘﺔ ﻭﻋﺩﻡ ﺍﻟﺸﻙ ﻟﺘﺄﻜﻴﺩ ﺍﻟﺘ ﺯﺭ ﻭﺍﻟﺘﻌﺎﻭﻥ ﺒﻴﻥ ﺍﻟﻘﻴﺎﺩﺓ ﻭﺍﻷﺘﺒﺎﻉ ‪.‬‬

‫‪ -4‬ﺍﻟﻤﺤﺎﻓﻅﺔ ﻋﻠﻰ ﺍﻟﻨﻅﺎﻡ ﻭﺍﻻﻨﺘﻅﺎﻡ ﻭﺍﻟﺤﺭﺹ ﻋﻠﻰ ﺘﻁﺒﻴﻘﻪ ﻓﻲ ﻤﺨﺘﻠﻑ ﺸﺅﻭﻥ‬ ‫ﺍﻟﺤﻴﺎﺓ‪.‬‬

‫‪ -5‬ﺤﺏ ﺍﻟﻌﻤل ﻭﺍﻻﻨﺘﻤﺎﺀ ﺇﻟﻴﻪ ﻭﺘﺤﻘﻴﻕ ﺍﻟﻬﺩﻑ ﺍﻟﻤﻨﺸﻭﺩ ﻤﻨﻪ ‪.‬‬

‫‪ -6‬ﺤُﺴﻥ ﺍﻟﺤﻜﻡ ﻭﺍﻟﺘﻭﺍﻀﻊ ﺤﺘﻰ ﺘﺘﺤﻘﻕ ﻟﻠﻘﺎﺌﺩ ﺍﻟﻘﺩﺭﺓ ﻋﻠﻰ ﺭﺅﻴﺔ ﺍﻷﺸﻴﺎﺀ ﻋﻠﻰ‬ ‫ﺤﻘﻴﻘﺘﻬﺎ‪.‬‬

‫‪ -7‬ﺍﻟﺭﺤﻤﺔ ﺒﺎﻟﻤﺭﺅﻭﺴﻴﻥ ‪ ،‬ﻭﻤﺤﺒﺘﻬﻡ ‪ ،‬ﻭﺍﻟﻌﻔﻭ ﻋﻨﺩ ﺍﻟﻤﻘﺩﺭﺓ ﻋﻥ ﺍﻟﻤﺨﻁ ﻤﻨﻬﻡ ‪.‬‬

‫‪ -8‬ﺍﻟﺤﺯﻡ ﻭﺍﻟﻭﺴﻁﻴﺔ ﻓﻲ ﺍﻟﺘﻌﺎﻤل ﻟﻤﺎ ﻓﻲ ﺫﻟﻙ ﻤﻥ ﺍﻟﻭﺴﻁﻴﺔ ﺒﻴﻥ ﺍﻟﺸﺩﺓ ﻭﺍﻟﻠﻴﻥ ‪.‬‬

‫‪ -9‬ﺍﻟﺸﺠﺎﻋﺔ ‪ ،‬ﻭﺍﻟﺼﺒﺭ ‪ ،‬ﻭﻀﺒﻁ ﺍﻟﻨﻔﺱ ﻋﻨﺩ ﻤﻭﺍﺠﻬﺔ ﺍﻟﻤﻭﺍﻗﻑ ﺍﻟﺼﻌﺒﺔ ﻭﺍﻷﺯﻤﺎﺕ)‪.(1‬‬

‫ﻥ ﻫﻨﺎﻙ ﻋﺩﺩﹰﺍ ﻤﻥ ﺍﻟﺴﱢﻤﺎﺕ ﻭﺍﻟﺨﺼﺎﺌﺹ ﺍﻟﺘﻲ ﻴﺘﻤﻴﱢﺯ ﺒﻬﺎ‬ ‫ﻭﻫﻨﺎ ﻴﻤﻜﻥ ﻤﻼﺤﻅﺔ ﺃ ّ‬

‫ﺍﻟﻨﻅﺎﻡ ﺍﻹﺩﺍﺭﻱ ﻓﻲ ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ‪ ،‬ﻭﺍﻟﺘﻲ ﺃﺴﻬﻤﺕ ﻓﻲ ﻨﺠﺎﺤﻪ ﻓﻲ ﺤﻴﻥ ﻓﺸﻠﺕ ﻜﺜﻴﺭ‬ ‫ﻤﻥ ﺃﻨﻭﺍﻉ ﻭﺃﻨﻤﺎﻁ ﺍﻹﺩﺍﺭﺓ ﺍﻟﻤﻌﺎﺼﺭﺓ ﻋﻠﻰ ﺍﺨﺘﻼﻑ ﻤﺼﺎﺩﺭﻫﺎ ﻭﻤﺸﺎﺭﺒﻬﺎ ‪ ،‬ﻭﺘﺒﺎﻴﻥ‬

‫ﻓﻠﺴﻔﺎﺘﻬﺎ ﻭﻨﻅﺭﻴﺎﺘﻬﺎ ﻓﻲ ﺍﻟﻭﺼﻭل ﺇﻟﻰ ﺃﻫﺩﺍﻓﻬﺎ ﺍﻟﻤﺭﺴﻭﻤﺔ ﻭﻏﺎﻴﺎﺘﻬﺎ ﺍﻟﻤﻨﺸﻭﺩﺓ ‪ .‬ﻭﻟﻌل‬

‫ﻤﻥ ﺃﺒﺭﺯ ﻫﺫﻩ ﺍﻟﺴﱢﻤﺎﺕ ﻭﺍﻟﺨﺼﺎﺌﺹ ﻤﺎ ﻴﻠﻲ ‪:‬‬

‫)‪ (1‬ﺴﺎﻟﻡ ﺒﻥ ﺴﻌﻴﺩ ﺍﻟﻘﺤﻁﺎﻨﻲ‪ :‬ﺍﻟﻘﻴﺎﺩﺓ ﺍﻹﺩﺍﺭﻴﺔ ‪ ..‬ﺍﻟﺘﺤﻭﱡل ﻨﺤﻭ ﻨﻤﻭﺫﺝ ﺍﻟﻘﻴﺎﺩﺓ ﺍﻟﻌﺎﻟﻤﻲ‪) ،‬ﺩ‪.‬ﻥ( ‪،‬‬ ‫‪ ،2001‬ﺹ‪.108-104‬‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ‪1424 /‬ﻫـ‬

‫ﺍﻟﺘﺭﺍﺙ ﺍﻟﻤﻌﺭﻓﻲ ﺍﻹﺴﻼﻤﻲ‬

‫‪ :‬ﺍﻟﻤﺼﺩﺭﻴﺔ ﺍﻟﺭﺒﺎﻨﻴﺔ ﺍﻟﺘﻲ ﻴﺴﺘﻨﺩ ﺇﻟﻴﻬﺎ ﺍﻟﻨﻅﺎﻡ ﺍﻹﺩﺍﺭﻱ ﻓﻲ ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ‪،‬‬ ‫ﺤﻴﺙ ﺃﻨﻪ ﻴﺴﺘﻤﺩ ﻤﺼﺩﺭﻴﺘﻪ ﻤﻥ ﺃﺼﻭل ﺜﺎﺒﺘﺔ ﻭﻤُﺴﺘﻘﺭﺓ ﺘﺘﻤﺜل ﻓﻲ ﺍﻷﺼﻭل‬ ‫ﺍﻟﺸﺭﻋﻴﺔ ﺍﻟﺨﺎﻟﺩﺓ " ﻜﺘﺎﺏ ﺍﷲ ﺍﻟﻌﻅﻴﻡ ‪ ،‬ﻭﺴﻨﺔ ﺭﺴﻭﻟﻪ ﺍﻟﻜﺭﻴﻡ ﻋﻠﻴﻪ ﺃﻓﻀل‬

‫ﺍﻟﺼﻼﺓ ﻭﺍﻟﺘﺴﻠﻴﻡ " ﺍﻟﺘﻲ ﺘﺤﻜﻡ ﻋﻼﻗﺔ ﺍﻹﻨﺴﺎﻥ ﺒﺭﺒﻪ )‪ ، (‬ﻭﻋﻼﻗﺘﻪ ﺒﻤﻥ ﺤﻭﻟﻪ‬ ‫ﻤﻥ ﻜﺎﺌﻨﺎﺕ ﻭﻤﻜﻭﻨﺎﺕ ‪ .‬ﻭﺇﻟﻰ ﺫﻟﻙ ﻴُﺸﻴﺭ ﺃﺤﺩ ﺍﻟﺒﺎﺤﺜﻴﻥ ﺒﻘﻭﻟﻪ ‪ " :‬ﺘﻜﻤﻥ ﻗﻭﺓ‬ ‫ﻭﻤﺘﺎﻨﺔ ﺍﻟﻨﻅﺭﻴﺔ ﺍﻹﺩﺍﺭﻴﺔ ﻓﻲ ﺍﻹﺴﻼﻡ ﻓﻲ ﻜﻭﻨﻬﺎ ﺜﺎﺒﺘﺔ ﻭﻤﺴﺘﻘﺭ ﹸﺓ ‪ ،‬ﻭﺼﺎﻟﺤﺔ‬

‫ﻟﻜل ﺯﻤﺎﻥ ﻭﻤﻜﺎﻥ ‪ .‬ﻭﻫﻲ ﺒﻬﺫﺍ ﻻ ﺘﺘﺄﺜﺭ ﺒﺘﻐﻴﺭ ﺍﻟﻅﺭﻭﻑ ﺍﻟﺴﱢﻴﺎﺴﻴﺔ‬ ‫ﻭﺍﻻﻗﺘﺼﺎﺩﻴﺔ ‪ ،‬ﻭﺍﻟﻤﻔﺎﻫﻴﻡ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ‬

‫ﻥ ﺍﻟﻌﻘﻴﺩﺓ‬ ‫ﺒل ﻋﻠﻰ ﺍﻟﻌﻜﺱ ﻤﻥ ﺫﻟﻙ ﻓﺈ ّ‬

‫ﺍﻹﺴﻼﻤﻴﺔ ﻨﻔﺴﻬﺎ ﺘﻭﺠﱢﻪ ﻫﺫﻩ ﺍﻟﻤﻔﺎﻫﻴﻡ ‪ ،‬ﻭﺘﻌﻤل ﻋﻠﻰ ﺘﻜﻴﻴﻔﻬﺎ ﺒﻤﺎ ﻴﺘﻼﺀﻡ‬ ‫ﻭﺍﻟﻤﺒﺎﺩ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻟﻌﺎﻤﺔ "‬

‫)‪(1‬‬

‫‪.‬‬

‫ﻴ ‪ :‬ﺍﻟﻨﻅﺭﺓ ﺍﻟﺸﻤﻭﻟﻴﺔ ﺍﻟﺘﻜﺎﻤﻠﻴﺔ ﺍﻟﺘﻲ ﺠﻌﻠﺕ ﺍﻟﻨﻅﺎﻡ ﺍﻹﺩﺍﺭﻱ ﻓﻲ ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ‬

‫ﻴﻨﻅﺭ ﺇﻟﻰ ﺠﻤﻴﻊ ﺍﻟﻨﺸﺎﻁﺎﺕ ﺍﻟﺒﺸﺭﻴﺔ ﻨﻅﺭ ﹰﺓ ﺸﺎﻤﻠ ﹰﺔ ﻤﺘﻜﺎﻤﻠ ﹰﺔ ﺘﺴﻌﻰ ﺇﻟﻰ ﺘﺴﺨﻴﺭ‬

‫ﺘﻠﻙ ﺍﻟﻨﺸﺎﻁﺎﺕ ﺍﻟﻤﺨﺘﻠﻔﺔ ﻓﻲ ﺃﻱ ﺯﻤﺎﻥ ﻭﻤﻜﺎﻥ ﻟﺼﺎﻟﺢ ﺍﻟﻨﺎﺱ ﻜﺎﻓﺔ ﻋﻠﻰ‬ ‫ﺍﺨﺘﻼﻑ ﺒﻴﺌﺎﺘﻬﻡ ﻭﻗﻴﻤﻬﻡ ﻭﻋﺎﺩﺍﺘﻬﻡ ﻭﻫﻭ ﻤﺎ ﻟﻡ ﺘﻨﺠﺢ ﻓﻲ ﺘﺤﻘﻴﻘﻪ ﻤﺨﺘﻠﻑ‬

‫ﺍﻟﻨﻅﺭﻴﺎﺕ ﺍﻹﺩﺍﺭﻴﺔ ﺍﻟﻤُﻌﺎﺼﺭﺓ‪ ،‬ﻭﻗﺩ ﺃﻜﺩ ﻫﺫﺍ ﺍﻟﻤﻌﻨﻰ ﺃﺤﺩ ﺍﻟﺒﺎﺤﺜﻴﻥ ﺒﻘﻭﻟﻪ ‪" :‬‬ ‫ﺘﻤﻴﱠﺯ ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ﻓﻲ ﻤﺠﺎل ﺍﻹﺩﺍﺭﺓ ﺍﻟﻌﺎﻤﺔ ﺒﺎﻟﺘﻜﺎﻤﻠﻴﺔ ﻭﺍﻟﺸﻤﻭﻟﻴﺔ‬

‫ﻓﺎﻹﺩﺍﺭﺓ ﺍﻹﺴﻼﻤﻴﺔ ﺘﻨﻅﺭ ﺇﻟﻰ ﺍﻟﻤﻨﻅﻤﺔ ﻋﻠﻰ ﺃﺴﺎﺱ ﺃﻨﻬﺎ ﺠﺯﺀ ﻤﻥ ﻨﻅﺎﻡ‬ ‫ﺍﺠﺘﻤﺎﻋﻲ ﺸﺎﻤل ﺘﺤﻜﻤﻪ ﻭﺘﹸﻨﻅﻤﻪ ﻤﺒﺎﺩ‬

‫ﻭﻋﻘﻴﺩﺓ ﺜﺎﺒﺘﺔ‬

‫ﻓﺎﻷﻓﺭﺍﺩ ﻓﻲ ﺍﻟﻤﻨﻅﻤﺔ‬

‫ﺍﻹﺩﺍﺭﻴﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻻ ﻴﺠﺩﻭﻥ ﺘﻌﺎﺭﻀﹰﺎ ﺃﻭ ﺘﻀﺎﺭﺒﹰﺎ ﺒﻴﻥ ﻤﺎ ﻴﺤﻤﻠﻭﻨﻪ ﻤﻥ ﻤﺒﺎﺩ‬ ‫ﻭﻗﻴﻡ ﻋﻘﺩﻴﺔ ‪ ،‬ﻭﺒﻴﻥ ﻤﺎ ﻴُﻔﺭﺽ ﻋﻠﻴﻬﻡ ﻤﻥ ﺃﻨﻅﻤﺔ ﺇﺩﺍﺭﻴﺔ ﻓﻲ ﻤﺤﻴﻁ ﺍﻟﻌﻤل‬

‫)‪(1‬‬

‫ﻓﻬﺩ ﺍﻟﺴﻠﻁﺎﻥ‪ ،‬ﻤﺭﺠﻊ ﺴﺎﺒﻕ ‪ ،‬ﺹ‪.158‬‬

‫ﺩ‪ .‬ﺼﺎﻟﺢ ﺒﻥ ﻋﻠﻰ ﺃﺒﻭﻋﺭّﺍﺩ‬

‫ﺍﻹﺩﺍﺭﺓ ﻓﻲ ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ‬

‫ﻼ ﻤﻨﻬﻤﺎ ﻗﺎﺌﻡ ﻋﻠﻰ ﻨﻔﺱ ﺍﻷﺼﻭل ﻭﺍﻟﻤﺒﺎﺩ ‪ ،‬ﻭﻫﻲ ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻨﺒﻊ‬ ‫ﻥﻜﹰ‬ ‫ﺤﻴﺙ ﺃ ّ‬ ‫ﻭﺍﻷﺼل ")‪.(1‬‬

‫ﻟ ‪ :‬ﺍﺸﺘﺭﺍﻁﻬﺎ ﻟﻤﺸﺭﻭﻋﻴﺔ ﺍﻟﻬﺩﻑ ﻭﺴﻤﻭ ﺍﻟﻐﺎﻴﺔ ﺍﻟﺘﻲ ﺘﹸﻤﻴﺯ ﺍﻟﻨﻅﺎﻡ ﺍﻹﺩﺍﺭﻱ ﻓﻲ ﺍﻟﻔﻜﺭ‬ ‫ﺍﻹﺴﻼﻤﻲ ﻋﻥ ﻏﻴﺭﻩ ﻤﻥ ﺍﻷﻨﻅﻤﺔ ﺍﻹﺩﺍﺭﻴﺔ ﺍﻟﻭﻀﻌﻴﺔ ﺍﻟﻤُﻌﺎﺼﺭﺓ ﺍﻟﺘﻲ ﺘﺴﻌﻰ‬

‫ﺠﻤﻴﻌﻬﺎ ﺇﻟﻰ ﺃﻥ ﻴﻜﻭﻥ ﻟﻬﺎ ﻫﺩﻑ ﻭﺍﻀﺢ ﻭﻤﺤﺩﺩ‬

‫ﻭﻟﻜﻨﻬﺎ ﻻ ﺘﹸﻌﻨﻰ ﻭﻻ ﺘﻬﺘﻡ‬

‫ﺒﻨﻭﻋﻴﺔ ﻫﺫﺍ ﺍﻟﻬﺩﻑ ‪ ،‬ﻭﻻ ﺘﺤﺭﺹ ﻋﻠﻰ ﻤﺸﺭﻭﻋﻴﺘﻪ " ﺒﻴﻨﻤﺎ ﻻ ﻴﻘﺘﺼﺭ ﻤﻔﻬﻭﻡ‬

‫ﺍﻟﺘﻨﻅﻴﻡ ﺍﻹﺩﺍﺭﻱ ﻓﻲ ﺍﻹﺴﻼﻡ ﻋﻠﻰ ﺘﺤﺩﻴﺩ ﺍﻟﻬﺩﻑ ﻓﻘﻁ‬

‫ﺒل ﻴﺸﺘﺭﻁ ﺃﻥ ﻴﻜﻭﻥ‬

‫ﺫﻟﻙ ﺍﻟﻬﺩﻑ ﻫﺩﻓﹰﺎ ﻤﺸﺭﻭﻋ ﹰﺎ ‪ ،‬ﻭﻻ ﻴﺘﻌﺎﺭﺽ ﻓﻲ ﺃﻱ ﺤﺎل ﻤﻥ ﺍﻷﺤﻭﺍل ﻤﻊ‬

‫ﻤﺒﺎﺩ ﺍﻟﺩﻴﻥ ﺍﻹﺴﻼﻤﻲ ")‪.(2‬‬

‫‪ :‬ﻋﻨﺎﻴﺘﻬﺎ ﺒﺎﻟﺠﺎﻨﺏ ﺍﻟﺭﻭﺤﻲ ﻟﻺﻨﺴﺎﻥ ﻭﻫﻭ ﺍﻟﺠﺎﻨﺏ ﺍﻟﺫﻱ ﻴُﻌﺩ ﺃﺤﺩ ﺍﻟﺠﻭﺍﻨﺏ‬

‫ﺭﺍ‬

‫ﺍﻟﺭﺌﻴﺴﺔ ﺍﻟﺘﻲ ﺘﺘﻜﻭﻥ ﻤﻨﻬﺎ ﺸﺨﺼﻴﺔ ﺍﻹﻨﺴﺎﻥ‬

‫ﺇﻀﺎﻓ ﹰﺔ ﺇﻟﻰ ﺍﻟﺠﺎﻨﺒﻴﻥ ﺍﻟﺠﺴﻤﻲ‬

‫ﻭﺍﻟﻌﻘﻠﻲ ‪ ،‬ﻭﺒﺫﻟﻙ ﺘﺘﻜﺎﻤل ﺍﻟﻨﻅﺭﺓ ﺍﻹﺴﻼﻤﻴﺔ ﻟﻠﺸﺨﺼﻴﺔ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻓﻲ ﺍﻟﻨﻅﺎﻡ‬

‫ﺍﻹﺩﺍﺭﻱ ﻓﻲ ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ‪ .‬ﻭﻫﻭ ﻤﺎ ﻻ ﻴﺘﻭﺍﻓﺭ ﻓﻲ ﺍﻟﻨﻅﺭﻴﺎﺕ ﺍﻹﺩﺍﺭﻴﺔ‬ ‫ﺍﻟﻤُﻌﺎﺼﺭﺓ ﺍﻟﺘﻲ ﺘﻬﺘﻡ ﻓﻲ ﻤﺠﻤﻭﻋﻬﺎ ﺒﻤﺨﺘﻠﻑ ﺍﻟﻤﺘﻐﻴﺭﺍﺕ ﺍﻟﻤﺎﺩﻴﺔ ﺴﻭﺍ ًﺀ ﻜﺎﻨﺕ‬

‫ﻓﺭﺩﻴ ﹰﺔ ﺃﻭ ﺍﺠﺘﻤﺎﻋﻴﺔ ‪ ،‬ﺯﻤﺎﻨﻴ ﹰﺔ ﺃﻭ ﻤﻜﺎﻨﻴﺔ‬

‫ﻭﻟﻜﻨﻬﺎ " ﻟﻡ ﺘﺘﻁﺭﻕ ﺍﻟﺒﺘﺔ ﺇﻟﻰ‬

‫ﺍﻟﻨﺎﺤﻴﺔ ﺍﻟﺭﻭﺤﻴﺔ ﻟﺩﻯ ﺍﻟﻔﺭﺩ ‪ ،‬ﻓﺄﻏﻔﻠﺕ ﺃﻭ ﺘﻐﺎﻓﻠﺕ ﺴﻬﻭﹰﺍ ﺃﻭ ﻋﻤﺩﹰﺍ ﺍﻟﺯﺍﻭﻴﺔ‬ ‫ﺍﻟﺩﻴﻨﻴﺔ ‪ ،‬ﻭﺍﻟﺤﺎﻟﺔ ﺍﻟﻨﻔﺴﻴﺔ ﻟﺩﻯ ﺍﻟﻔﺭﺩ ﻭﺍﻟﺠﻤﺎﻋﺔ ‪ .‬ﻭﻟﻡ ﺘﻭﻟﻬﺎ ﺍﻫﺘﻤﺎﻤﹰﺎ ﻴُﺫﻜﺭ ﺭﻏﻡ‬

‫ﻤ‬ ‫)‪(1‬‬ ‫)‪(2‬‬ ‫)‪(3‬‬

‫ﻤﺎ ﻟﻬﺫﻩ ﺍﻟﻨﺎﺤﻴﺔ ﻤﻥ ﻋﻅﻴﻡ ﺍﻷﺜﺭ ﻓﻲ ﺤﻴﺎﺓ ﺍﻟﻔﺭﺩ ﻭﺍﻟﺠﻤﺎﻋﺔ ﻭﺍﻟﻤﺠﺘﻤﻊ ﻜﻜل ")‪.(3‬‬

‫‪ :‬ﺍﻫﺘﻤﺎﻤﻬﺎ ﺍﻟﻜﺒﻴﺭ ﺒﺎﻟﺠﺎﻨﺏ ﺍﻷﺨـﻼﻗﻲ ﺍﻟﺫﻱ ﻴُﺸﻴﺭ ﺇﻟﻴﻪ ﺃﺤﺩ ﺍﻟﺒﺎﺤﺜﻴﻥ ﺒﻘﻭﻟﻪ "‬ ‫ﻟﻘﺩ ﺃﺩﺨﻠﺕ ﺍﻟﻨﻅﺭﻴﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺒُﻌﺩﹰﺍ ﺍﺠﺘﻤﺎﻋﻴﹰﺎ ﻫﺎﻤﹰﺎ ﻭﻤﺅﺜﺭﹰﺍ ﻋﻠﻰ ﺍﻟﺴﻠﻭﻙ‬

‫ﺤﺴﺏ ﺍﻟﺭﺴﻭل ﺤﺴﻴﻥ ‪ ،‬ﻤﺭﺠﻊ ﺴﺎﺒﻕ‪.239-238 ،‬‬ ‫ﻓﻬﺩ ﺍﻟﺴﱡﻠﻁﺎﻥ ‪ ،‬ﻤﺭﺠﻊ ﺴﺎﺒﻕ ‪،‬ﺹ‪.98‬‬ ‫ﻤﺤﻤﺩ ﺒﻥ ﻋﺒﺩ ﺍﷲ ﺍﻟﺒﺭﻋﻲ‪:‬ﻤﺒﺎﺩﻱ ﺍﻹﺩﺍﺭﺓ ﻭﺍﻟﻘﻴﺎﺩﺓ ﻓﻲ ﺍﻹﺴﻼﻡ‪،‬ﺹ‪.18-17‬‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ‪1424 /‬ﻫـ‬

‫ﺍﻟﺘﺭﺍﺙ ﺍﻟﻤﻌﺭﻓﻲ ﺍﻹﺴﻼﻤﻲ‬

‫ﺍﻹﺩﺍﺭﻱ ﺩﺍﺨل ﺍﻟﻤﻨﻅﻤﺔ ﻭﻫﻭ ﺍﻟﺒُﻌﺩ ﺍﻷﺨـﻼﻗﻲ ‪ .‬ﻓﻼ ﺇﺩﺍﺭﺓ ﻓﻲ ﺍﻹﺴﻼﻡ ﺒﻼ‬

‫ﺭﺍ‬

‫‪:‬‬

‫ﺃﺨﻼﻕ ﻜﻤﺎ ﺃﻨﻪ ﻻ ﻴﻭﺠﺩ ﻤﺠﺘﻤﻊ ﺇﺴﻼﻤﻲ ﺒﻼ ﺃﺨﻼﻕ ")‪.(1‬‬ ‫ﺍﻟ ﻤ‬

‫ﺍ ﺍﺭﻴﺔ‬

‫ﺍﻟ ﻜﺭ ﺍ‬

‫ﻤ ‪:‬‬

‫ﺍﻨﻁﻼﻗﹰﺎ ﻤﻥ ﺍﻋﺘﻤﺎﺩ ﺍﻟﻔﻜﺭ ﺍﻹﺩﺍﺭﻱ ﻓﻲ ﺍﻹﺴﻼﻡ ﻋﻠﻰ ﻤﺎ ﺠﺎﺀ ﻓﻲ ﻜﺘﺎﺏ ﺍﷲ‬

‫ﺍﻟﻌﻅﻴﻡ ﻤﻥ ﺍﻵﻴﺎﺕ ﺍﻟﺒﻴﻨﺎﺕ ‪ ،‬ﻭﻤﺎ ﺃﺜﺭ ﻋﻥ ﺍﻟﺭﺴﻭل ﺍﻟﻜﺭﻴﻡ ﻋﻠﻴﻪ ﺃﻓﻀل ﺍﻟﺼﻼﺓ ﻭﺃﺘﻡ‬

‫ﺍﻟﺘﺴﻠﻴﻡ ﻤﻥ ﺃﻗﻭﺍل ﻭﺃﻓﻌﺎل ﻭﺘﻘﺭﻴﺭﺍﺕ‬

‫ﺇﻀﺎﻓ ﹰﺔ ﺇﻟﻰ ﻤﺠﻤﻭﻉ ﺃﻗﻭﺍل ﻭﺃﻓﻌﺎل ﻭﺁﺭﺍﺀ‬

‫ﻭﺘﻁﺒﻴﻘﺎﺕ ﺍﻟﺴﻠﻑ ﺍﻟﺼﺎﻟﺢ ﻓﻲ ﻫﺫﺍ ﺍﻟﻤﻴﺩﺍﻥ " ﻓﻘﺩ ﻜﺎﻨﺕ ﺍﻟﺩﻭﻟﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻓﻲ ﻋﻬﺩ‬

‫ﺍﻟﺭﺴﻭل )‪ (‬ﻭﺍﻟﺨﻠﻔﺎﺀ ﻭﺍﻟﻌﻬﺩﻴﻥ ﺍﻷﻤﻭﻱ ﻭﺍﻟﻌﺒﺎﺴﻲ ﺘﻘﻭﻡ ﺒﻜل ﻫﺫﻩ ﺍﻟﻌﻤﻠﻴﺎﺕ ﻤﻬﺘﺩﻴ ﹰﺔ‬

‫ﺒﺎﻟﻔﻜﺭ ﺍﻹﺩﺍﺭﻱ ﺍﻹﺴﻼﻤﻲ‪ ،‬ﻭﻤﺎ ﺨﻁﻁﻪ ﺍﻟﺭﺴﻭل )‪ (‬ﻤﻥ ﺴُﻨﺔ ﻭﺴﻠﻭﻙ ‪ ،‬ﻭﻤﺎ ﺍﺘﺒﻌﻪ‬

‫ﻋﻠﻰ ﺩﺭﺒﻪ ﺨﻠﻔﺎﺅﻩ ﺍﻟﺭﺍﺸﺩﻭﻥ " )‪ .(2‬ﻭﻓﻴﻤﺎ ﻴﻠﻲ ﻋﺭﺽ ﻟﺒﻌﺽ ﺍﻟﻨﻤﺎﺫﺝ ﺍﻹﺩﺍﺭﻴﺔ ﻓﻲ‬

‫ﺘﺎﺭﻴ ﺍﻟﺩﻭﻟﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺴﻭﺍ ًﺀ ﻓﻲ ﺍﻟﺼﺩﺭ ﺍﻷﻭل ﻤﻥ ﺍﻟﻌﻬﺩ ﺍﻹﺴﻼﻤﻲ ‪ ،‬ﺃﻭﻓﻲ ﺍﻷﺯﻤﻨﺔ‬

‫ﺍﻟﺘﻲ ﺘﻠﺘﻪ ﻭﺍﻟﺘﻲ ﺤﻅﻴﺕ ﺒﺎﻫﺘﻤﺎﻡ ﺒﻌﺽ ﺭﻭﺍﺩ ﺍﻟﻔﻜﺭ ﺍﻹﺩﺍﺭﻱ ﻓﻲ ﺍﻹﺴﻼﻡ ﻋﻠﻰ ﺍﻟﻨﺤﻭ‬ ‫ﺍﻟﺘﺎﻟﻲ ‪:‬‬

‫‪ -‬ﺍ ﺍﺭ‬

‫ﺍﻟ‬

‫‪:‬‬

‫ﻤﻤﺎ ﻻﺸﻙ ﻓﻴﻪ ﺃﻨﻪ ﻜﺎﻨﺕ ﻟﻠﻨﺒﻲ ﻤﺤﻤﺩ )‪ (‬ﺍﻟﻌﺩﻴﺩ ﻤﻥ ﺍﻟﺘﺭﺍﺘﻴﺏ ﺍﻹﺩﺍﺭﻴﺔ ﺍﻟﺘﻲ‬

‫ﻜﺎﻥ )‪ (‬ﻴﻘﻭﺩ ﺒﻬﺎ ﻤﺴﻴﺭﺓ ﺍﻷﻤﺔ ‪ ،‬ﻭﻴﺅﺴﺱ ﻤﻥ ﺨﻼﻟﻬﺎ ﻤﻨﻬﺠﻬﺎ ﺍﻟﻔﺭﻴﺩ ‪ ،‬ﻓﻘﺩ ﻜﺎﻥ "‬ ‫ﺩﺴﺘﻭﺭ ﺍﻟﻤﺩﻴﻨﺔ " ﻋﺒﺎﺭﺓ ﻋﻥ ﺇﺸﺎﺭﺓ ﻭﺍﻀﺤﺔ ﺇﻟﻰ ﺍﻨﺘﻬﺎﺀ ﻋﺼﺭ ﺍﻟﻔﻭﻀﻭﻴﺔ ﺍﻟﺴﻴﺎﺴﻴﺔ‬ ‫ﻭﺍﻹﺩﺍﺭﻴﺔ ‪ ،‬ﻭﺒﺩﺍﻴﺔ ﻋﻬﺩ ﺴﻴﺎﺴﻲ ﻭ ﺇﺩﺍﺭﻱ ﻤُﻘﻨﻥ ﻴﻘﻭﻡ ﻋﻠﻰ ﻤﺒﺎﺩ‬

‫‪ ،‬ﻭﻨﻅﻡ ‪،‬‬

‫ﻭﺘﺸﺭﻴﻌﺎﺕ ﻤُﺤﺩﺩﺓ ﻴﺨﻀﻊ ﻟﻬﺎ ﺍﻟﺠﻤﻴﻊ ‪ ،‬ﻭ ﺘﹸﻨﻅﻡ ﺤﻴﺎﺓ ﺫﻟﻙ ﺍﻟﻤﺠﺘﻤﻊ ﻤﻥ ﻜﺎﻓﺔ ﺍﻟﻨﻭﺍﺤﻲ‬ ‫)‪(1‬‬ ‫)‪(2‬‬

‫ﺃﺒﻭ ﺴﻥ ‪ ،‬ﻤﺭﺠﻊ ﺴﺎﺒﻕ‪،‬ﺹ‪.171‬‬ ‫ﺃﺒﻭ ﺴﻥ‪ ،‬ﻤﺭﺠﻊ ﺴﺎﺒﻕ ‪ ،‬ﺹ‪.23‬‬

‫ﺩ‪ .‬ﺼﺎﻟﺢ ﺒﻥ ﻋﻠﻰ ﺃﺒﻭﻋﺭّﺍﺩ‬

‫ﺍﻹﺩﺍﺭﺓ ﻓﻲ ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ‬

‫ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﺍﻹﻨﺴﺎﻨﻴﺔ ﻭﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﻭﺍﻷﻤﻨﻴﺔ ‪..‬ﺍﻟ " )‪ .(1‬ﻜﻤﺎ ﻜﺎﻥ )‪ (‬ﻴﻌﻤل ﺒﻤﺒﺩﺃ‬ ‫ﺍﻟﺸﻭﺭﻯ ﻓﻲ ﻜﺜﻴﺭ ﻤﻥ ﺍﻷﻤﻭﺭ ﺍﻟﺘﻲ ﻟﻡ ﻴﻨﺯل ﻋﻠﻴﻪ ﻓﻲ ﺸﺄﻨﻬﺎ ﻭﺤﻲ ﻤﻥ ﺍﷲ ﺘﻌﺎﻟﻰ‬

‫ﻻ ﻟﻘﻭﻟﻪ ﺘﺒﺎﺭﻙ ﻭ ﺘﻌﺎﻟﻰ ‪ :‬‬ ‫ﺍﻤﺘﺜﺎ ﹰ‬ ‫‪ . " 51‬ﻭﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ ‪  :‬ﻤﺭ‬

‫ﺭ‬

‫ﻴ‬

‫ﺍ ﻤﺭ ‪ " ‬ﺴﻭﺭﺓ ﺁل ﻋﻤﺭﺍﻥ ‪ :‬ﺍﻵﻴﺔ‬

‫‪ " ‬ﺴﻭﺭﺓ ﺍﻟﺸﻭﺭﻯ ‪ :‬ﺍﻵﻴﺔ‪. "38‬‬

‫ﻭﻗﺩ ﺠﺎﺀ ﻓﻲ ﺍﻟﺤﺩﻴﺙ ﻋﻥ ﺃﺒﻲ ﻫﺭﻴﺭﺓ ‪ ‬ﺃﻨﻪ ﻗﺎل ‪ " :‬ﻟﻡ ﻴﻜﻥ ﺃﺤﺩ ﺃﻜﺜﺭ‬

‫ﻤﺸﻭﺭ ﹰﺓ ﻷﺼﺤﺎﺒﻪ ﻤﻥ ﺭﺴﻭل ﺍﷲ )‪ .(2) " (‬ﺤﻴﺙ ﻜﺎﻥ ﺍﻟﺭﺴﻭل )‪ (‬ﻴﺴﺘﺸﻴﺭ ﺒﻌﺽ‬

‫ﺃﺼﺤﺎﺒﻪ ﺍﻟﺫﻴﻥ ﻜﺎﻨﻭﺍ ﺃﻫل ﺭﺃﻱ ﺴـﺩﻴﺩ ﻭﻤﻨﻁﻕ ﺭﺸﻴﺩ ‪ ،‬ﻭﺒﺼﻴﺭﺓ ﻨﺎﻓﺫﺓ ‪ ،‬ﻭﻴﺄﺨﺫ‬ ‫ﻥ ﺍﻟﺭﺴﻭل )‪ (‬ﺍﻟﺸﻭﺭﻯ ﻓﻜﻭﱠﻥ ﻟﻬﺎ ﻤﺠﻠﺴﹰﺎ‬ ‫ﺒﺭﺃﻴﻬﻡ ﻓﻲ ﻜﺜﻴـﺭ ﻤﻥ ﺍﻷﻤﻭﺭ " ﻭﻟﻘﺩ ﻗـﻨ َ‬

‫ﻤﻥ ﺃﺭﺒﻌﺔ ﻋﺸﺭ ﻨﻘﻴﺒﹰﺎ ﻴﺨﺘﺎﺭﻫﻡ ﻤﻥ ﺃﻫل ﺍﻟﺭﺃﻱ ﻭﺍﻟﺒﺼﻴﺭﺓ ‪ ،‬ﻤﻤﻥ ﻴُﺸﻬﺩ ﻟﻬﻡ ﺒﺎﻟﻌﻘل‬ ‫ﻭﺍﻟﻔﻀل ‪ ،‬ﻭﻤﻤﻥ ﺃﺒﺎﻨﻭﺍ ﻗﻭﺓ ﺍﻹﻴﻤﺎﻥ ﻭﺍﻟﻜﻔﺎﻴﺔ ﻓﻲ ﺒﺙ ﺍﻟﺩﻋﻭﺓ ﺍﻹﺴﻼﻤﻴﺔ ‪ ،‬ﻭﻗﺩ ﻜﺎﻥ‬

‫ﺍﺨﺘﻴﺎﺭ ﺍﻟﻨﻘﺒﺎﺀ ﻤﻨﺎﺼﻔ ﹰﺔ ﺒﻴﻥ ﺍﻷﻨﺼﺎﺭ ﻭﺍﻟﻤﻬﺎﺠﺭﻴﻥ ﺤﺘﻰ ﻴﻜﻭﻥ ﺍﻟﻘﺭﺍﺭ ﺸﻤﻭﻟﻴ ﹰﺎ ﻴﻘﺒﻠﻪ‬

‫ﺍﻷﻨﺼﺎﺭ ﻭﺍﻟﻤﻬﺎﺠﺭﻴﻥ ")‪.(3‬‬

‫ﻭﻜﺎﻥ )‪ (‬ﻴﺤﺭﺹ ﻭﻫﻭ ﺍﻟﻘﺎﺌﺩ ﺍﻹﺩﺍﺭﻱ ﺍﻷﻭل ﻟﻸﻤﺔ ﺃﻥ ﻴﻜﻭﻥ ﻗﺩﻭ ﹰﺓ ﺤﺴﻨ ﹰﺔ‬

‫ﻓﻲ ﻜل ﺸﺄﻨﻪ ‪ ،‬ﻭﻟﺫﻟﻙ ﻓﻘﺩ ﻜﺎﻥ ﻴﺄﻤﺭ ﺒﺎﻟﺸﻲﺀ ﻭﻴُﺨﻁﻁ ﻟﻪ ﺜﻡ ﻴﻜﻭﻥ ﺃﻭل ﻤﻥ ﻴﻌﻤل ﺒﻪ‬ ‫ﻭﻴﻁﺒﻘﻪ ﻓﻲ ﻭﺍﻗﻊ ﺤﻴﺎﺘﻪ ‪ ،‬ﻭﻟﻌل ﺨﻴﺭ ﻤﺜﺎل ﻋﻠﻰ ﺫﻟﻙ ﻤﺸﺎﺭﻜﺘﻪ )‪ (‬ﻷﺼﺤﺎﺒﻪ ﻓﻲ‬

‫ﺍﻟﻐﺯﻭﺍﺕ ﻭﺍﻟﻤﻌﺎﺭﻙ ﺍﻟﺘﻲ ﺨﺎﻀﻭﻫﺎ ﻤﺠﺎﻫﺩﻴﻥ ﻓﻲ ﺴﺒﻴل ﺍﷲ ﺘﻌﺎﻟﻰ ‪ ،‬ﻭﻤﺸﺎﺭﻜﺘﻪ ﺍﻟﻌﻤﻠﻴﺔ‬

‫ﻓﻲ ﺒﻨﺎﺀ ﺍﻟﻤﺴﺠﺩ ﻭﺤﻔﺭ ﺍﻟﺨﻨﺩﻕ ‪ ،‬ﻭﺘﻔﻘﺩﻩ )‪ (‬ﻟﻠﺴﻠﻊ ﻭﺍﻟﺒﻴﻊ ﻭﺍﻟﺸﺭﺍﺀ ﻓﻲ ﺍﻟﺴﻭﻕ ‪..‬‬ ‫ﺇﻟﻰ ﻏﻴﺭ ﺫﻟﻙ ﻤﻤﺎ ﺠﺎﺀ ﻓﻲ ﺴﻴﺭﺘﻪ ﺍﻟﺸﺭﻴﻔﺔ )‪. (‬‬

‫)‪ (1‬ﺍﻟﺒﺭﻋﻲ ‪ ،‬ﻤﺭﺠﻊ ﺴﺎﺒﻕ‪ ،‬ﺹ‪107-106‬‬ ‫)‪ (2‬ﺍﻟﺘﺭﻤﺫﻱ ‪ ،‬ﺝ ‪ ، 4‬ﺭﻗﻡ ﺍﻟﺤﺩﻴﺙ ‪ ، 1714‬ﺹ ‪213‬‬ ‫)‪(3‬ﺃﺒﻭ ﺴﻥ‪ ،‬ﻤﺭﺠﻊ ﺴﺎﺒﻕ ‪،‬ﺹ‪.60‬‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ‪1424 /‬ﻫـ‬

‫ﺍﻟﺘﺭﺍﺙ ﺍﻟﻤﻌﺭﻓﻲ ﺍﻹﺴﻼﻤﻲ‬

‫ﻭﻟﻴﺱ ﻫﺫﺍ ﻓﺤﺴﺏ ﻓﻘﺩ ﻜﺎﻥ ﻤﻥ ﺃﺒﺭﺯ ﺘﺩﺍﺒﻴﺭﻩ ﺍﻹﺩﺍﺭﻴﺔ )‪ (‬ﺒُﻌﺩ ﻨﻅﺭﻩ ﻭﺤُﺴﻥ‬ ‫ﺍﺨﺘﻴﺎﺭﻩ ﻷﺼﺤﺎﺒﻪ ﻋﻨﺩ ﺘﻭﺯﻴﻊ ﺍﻟﻤﻬﺎﻡ ﺍﻟﻤﺨﺘﻠﻔﺔ ﻋﻠﻴﻬﻡ‬

‫ﻓﻘﺩ ﻜﺎﻥ )‪ (‬ﻴُﺭﺍﻋﻲ ﺍﻟﻔﺭﻭﻕ‬

‫ﺍﻟﻔﺭﺩﻴﺔ ﺒﻴﻨﻬﻡ ‪ ،‬ﻭﻴُﺭﺍﻋﻲ ﺍﺨﺘﻼﻑ ﻁﺎﻗﺎﺘﻬﻡ ﻭﻗﺩﺭﺍﺘﻬﻡ ﻭﻤﻭﺍﻫﺒﻬﻡ ﻟﻴﻜﻭﻥ ﺍﻟﺭﺠل ﺍﻟﻤﻨﺎﺴﺏ‬ ‫ﻓﻲ ﺍﻟﻤﻜﺎﻥ ﺍﻟﻤﻨﺎﺴﺏ ‪ -‬ﻭﻤﺎ ﺫﻟﻙ ﺇﻻ ﻀﻤﺎﻨﹰﺎ ﻭﺤﺭﺼﹰﺎ ﻤﻨﻪ )‪ (‬ﺃﻥ ﻴﺅﺩﻱ ﻜل ﻓﺭﺩ ﻤﺎ‬ ‫ﻋﻠﻴﻪ ﻤﻥ ﻤﻬﺎﻡ ﻭﻭﻅﺎﺌﻑ ﻜﺄﺤﺴﻥ ﻤﺎ ﻴﻜﻭﻥ ﺍﻷﺩﺍﺀ ‪ .‬ﻭﺨﻴﺭ ﻤﺜﺎل ﻟﺫﻟﻙ ﺍﺨﺘﻴﺎﺭﻩ )‪(‬‬ ‫ﻷﺒﻲ ﺒﻜﺭ ﺍﻟﺼﺩﻴﻕ ﻭﻋﻤﺭ ﺒﻥ ﺍﻟﺨﻁﺎﺏ ‪ -‬ﺭﻀﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ‪ -‬ﻭﺯﻴﺭﻴﻥ ‪ ،‬ﻭﺤﺫﻴﻔﺔ ﺒﻥ‬ ‫ﺍﻟﻴﻤﺎﻥ )‪ (‬ﺼﺎﺤﺒﹰﺎ ﻟﻠﺴﺭ ‪ ،‬ﻭﺯﻴﺩ ﺒﻥ ﺜﺎﺒﺕ ) ‪ (‬ﺘﺭﺠﻤﺎﻨﹰﺎ ﻭﻜﺎﺘﺒﹰﺎ ‪ ،‬ﻭﺨﺎﻟﺩ ﺒﻥ ﺍﻟﻭﻟﻴﺩ‬ ‫)‪ (‬ﻗﺎﺌﺩﹰﺍ ﻋﺴﻜﺭﻴﹰﺎ ‪ ،‬ﻭﻤﺼﻌﺏ ﺒﻥ ﻋﻤﻴﺭ )‪ (‬ﺴﻔﻴﺭﹰﺍ ﻭﻤﻌﻠﻤ ﹰﺎ ﻷﻫل ﻴﺜﺭﺏ ﻗﺒل‬ ‫ﺍﻟﻬﺠﺭﺓ ‪ ،‬ﻭﻋﺜﻤﺎﻥ ﺒﻥ ﻋﻔﺎﻥ ) ‪ (‬ﻤﻔﺎﻭﻀﹰﺎ ﻟﻘﺭﻴﺵ ‪ ،‬ﻭﻋﻠﻲ ﺒﻥ ﺃﺒﻲ ﻁﺎﻟﺏ )‪( ‬‬ ‫ﻼ ﻟﻠﺭﺍﻴﺔ ﻴﻭﻡ ﺨﻴﺒـﺭ ‪ .‬ﻭﻫﻜﺫﺍ " ﻋﻤﺩ )‪ (‬ﺇﻟﻰ ﺍﻟﺫﺨﺎﺌﺭ ﺍﻟﺒﺸﺭﻴﺔ‬ ‫ﻜﺎﺘﺒﹰﺎ ﻟﻠﻌﻬﻭﺩ ﻭﺤﺎﻤ ﹰ‬ ‫ﻭﻫﻲ ﺃﻜﺩﺍﺱ ﻤﻥ ﺍﻟﻤﻭﺍﺩ ﺍﻟﺨﺎﻡ ﻻ ﻴﻌﺭﻑ ﺃﺤﺩ ﻏﻨﺎﻫﺎ ‪ ،‬ﻭﻻ ﻴﻌﺭﻑ ﻤﺤﻠﻬﺎ ‪ ،‬ﻭﻗﺩ‬ ‫ﺃﻀﺎﻋﺘﻬﺎ ﺍﻟﺠﺎﻫﻠﻴﺔ ﻭﺍﻟﻜﻔﺭ ﻭﺍﻹﺨﻼﺩ ﺇﻟﻰ ﺍﻷﺭﺽ ﻓﺄﻭﺠﺩ ﻓﻴﻬﺎ ‪ -‬ﺒﺈﺫﻥ ﺍﷲ ‪ -‬ﺍﻹﻴﻤﺎﻥ‬ ‫ﻭﺍﻟﻌﻘﻴﺩﺓ ‪ ،‬ﻭﺒﻌﺙ ﻓﻴﻬﺎ ﺍﻟﺭﻭ ﺍﻟﺠﺩﻴﺩﺓ ‪ ،‬ﻭﺃﺸﻌل ﻤﻭﺍﻫﺒﻬﺎ ‪ ،‬ﺜﻡ ﻭﻀﻊ ﻜل ﻭﺍﺤﺩ ﻓﻲ‬ ‫ﻤﺤﻠﻪ ﻓﻜﺄﻨﻤﺎ ﺨﹸﻠﻕ ﻟﻪ‪ ،‬ﻭﻜﺄﻨﻤﺎ ﻜﺎﻥ ﺍﻟﻤﻜﺎﻥ ﺸﺎﻏﺭﹰﺍ ﻟﻡ ﻴﺯل ﻴﻨﺘﻅﺭﻩ ﻭﻴﺘﻁﻠﻊ ﺇﻟﻴﻪ ")‪.(1‬‬ ‫ﻥ ﺘﺨﻁﻴﻁﻪ )‪ (‬ﻟﻠﻤﻌﺎﺭﻙ ﻭﺍﻟﻐﺯﻭﺍﺕ ﻭﺍﻟﺴﺭﺍﻴﺎ ‪ ،‬ﻭﺇﺩﺍﺭﺘﻪ ﺍﻟﻤﺒﺎﺸﺭﺓ‬ ‫ﻭﺃﺨﻴﺭﹰﺍ ﻓﺈ ّ‬ ‫ﻟﺒﻌﻀﻬﺎ ﻴﺩل ﺩﻻﻟ ﹰﺔ ﻭﺍﻀﺤﺔ ﻋﻠﻰ ﻋﺒﻘﺭﻴﺔ ﺇﺩﺍﺭﻴﺔ ﻓﺫﺓ‬

‫ﻓﻤﺭ ﹰﺓ ﻴﻘﻭﻡ ﺒﺎﺴﺘﻁﻼﻉ ﻭﺘﻘﺼﻲ‬

‫ﺍﻷﺨﺒﺎﺭ ﻋﻥ ﺍﻟﻌﺩﻭ ‪ ،‬ﻭﻤﺭ ﹰﺓ ﻴﻘﻭﻡ ﺒﻤﻔﺎﺠﺄﺓ ﺍﻟﻌﺩﻭ ﻓﻲ ﻋﻘﺭ ﺩﺍﺭﻩ ‪ ،‬ﻭﺘﺎﺭ ﹰﺓ ﺒﻘﻁﻊ ﻁﺭﻕ‬ ‫ﺍﻟﺘﺠﺎﺭﺓ ﻋﻠﻴﻬﻡ ‪ ،‬ﻭﺃﺨﺭﻯ ﺒﺘﻔﺘﻴﺕ ﺠﺒﻬﺔ ﺍﻷﻋﺩﺍﺀ ‪...‬ﺇﻟ ‪ .‬ﻭﻓﻴﻤﺎ ﻴﻠﻲ ﺭﺴﻤﹰﺎ ﺘﻭﻀﻴﺤﻴ ﹰﺎ‬ ‫ﻟﻠﻬﻴﻜل ﺍﻟﺘﻨﻅﻴﻤﻲ ﻟﻠﻨﻅﺎﻡ ﺍﻹﺩﺍﺭﻱ ﻓﻲ ﺍﻟﺩﻭﻟﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻓﻲ ﻋﻬﺩ ﺍﻟﻨﺒﻲ )‪. (‬‬ ‫)‪(1‬‬

‫ﺃﺒﻭ ﺍﻟﺤﺴﻥ ﺍﻟﻨﺩﻭﻱ‪ :‬ﻤﺎﺫﺍ ﺨﺴﺭ ﺍﻟﻌﺎﻟﻡ ﺒﺎﻨﺤﻁﺎﻁ ﺍﻟﻤﺴﻠﻤﻴﻥ ‪،‬ﺹ‪95‬‬

‫ﺩ‪ .‬ﺼﺎﻟﺢ ﺒﻥ ﻋﻠﻰ ﺃﺒﻭﻋﺭّﺍﺩ‬

‫ﺍﻹﺩﺍﺭﺓ ﻓﻲ ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ‬ ‫ﺍﻟ ﻜ ﺭ )‪(1‬‬

‫ﺍﻟﻤ ﻤ ﺍﻟﺭ ﻴ ﻴﺔ ﻟﻠ ﻴﻜ ﺍﻟﺘ ﻴﻤ ﻟﻠ ﻟﺔ ﺍ‬ ‫ﺍﻟ‬ ‫ﺍﻟ‬

‫ﻤﺠﻠﺱ ﺍﻟﺸﻭﺭﻯ‬ ‫ﺍﻟﻨﻘﺒﺎﺀ‬

‫ﺍﻟﻭﻻﺓ‬ ‫ﺍﻹﻗﻠﻴﻤﻴﺔ‬ ‫"ﺍﻟﻤﺤﻠﻴﺎﺕ"‬

‫ﺍﻟﻘﻀﺎﺀ‬

‫ﻤﻘﺎﻁﻌﺔ‬ ‫ﻤﻘﺎﻁﻌﺔ‬ ‫ﻤﻘﺎﻁﻌﺔ‬ ‫ﻤﻘﺎﻁﻌﺔ‬ ‫ﻤﻘﺎﻁﻌﺔ‬ ‫ﻤﻘﺎﻁﻌﺔ‬ ‫ﻤﻘﺎﻁﻌﺔ‬ ‫ﻤﻘﺎﻁﻌﺔ‬

‫ﻤﻴﺔ‬

‫ﺍﻟﺭ‬

‫ﺍ ﻠ‬ ‫)‪(‬‬

‫ﺍﻟﻤﻜﺘﺏ ﺍﻟﺴﺭﻱ‬ ‫)ﺼﺎﺤﺏ ﺍﻟﺴﺭ(‬

‫ﺍﻟﺘﻌﻠﻴﻡ‬

‫ﺍﻟﺤﺴﺒﺔ "ﺩﻴﻭﺍﻥ‬ ‫ﺍﻟﺭﻗﺎﺒﺔ"‬

‫ﻋﻤﺎﻥ‬ ‫ﺘﻌﻠﻴﻡ ﺍﻟﺭﺠﺎل‬ ‫ﺘﻴﻤﺎ‬ ‫ﺍﻟﺠﻨﺩ‬ ‫ﺒﻨﻲ ﻜﻨﺩﺓ‬ ‫ﻤﻜﺔ‬ ‫ﻨﺠﺭﺍﻥ‬ ‫ﺤﻀﺭﻤﻭﺕ‬ ‫ﺍﻟﺒﺤﺭﻴﻥ‬

‫)‪(‬‬

‫ﺍﻹﺤﺼﺎﺀ‬

‫ﺘﻌﻠﻴﻡ ﺍﻟﻨﺴﺎﺀ‬

‫ﺃﻤﻴﻥ ﺍﻟﺨﺎﺘﻡ‬

‫ﺍﻟﻤﺎﻟﻴﺔ‬ ‫ﺍﻟﻌﺎﻤﺔ‬

‫ﺍﻟﺠﻬﺎﺩ‬

‫ﺇﻤﺎﺭﺓ‬ ‫ﺍﻟﺤﺞ‬

‫ﺍﻟﻜﺘﺎﺏ‬

‫ﺍﻟﺨﻁﺒﺎﺀ ﻭﺍﻟﺸﻌﺭﺍﺀ‬ ‫ﺍﻟﻤﺘﺭﺠﻤــــﻭﻥ‬ ‫ﺍﻟﻌﻬﻭﺩ ﻭﺍﻟﺼﻠــﺢ‬ ‫ﺍﻟﺭﺴﺎﺌل ﻭﺍﻻﻗﻁﺎﻉ‬ ‫ﺍﻟﻭﺤــــــﻲ‬

‫ﺍﻟﻤﺭﺠﻊ ‪ :‬ﻜﺘﺎﺏ ‪ :‬ﺍﻟﻨﻤﻭﺫﺝ ﺍﻹﺴﻼﻤﻲ ﻓﻲ ﺍﻹﺩﺍﺭﺓ )ﻤﻨﻅﻭﺭ ﺸﻤﻭﻟﻲ ﻟﻺﺩﺍﺭﺓ( ‪ ،‬ﺹ‪111‬‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ‪1424 /‬ﻫـ‬ ‫ﻜﺭ ﺍﻟ‬

‫( ﺍ ﺍﺭ‬

‫ﺍﻟﺘﺭﺍﺙ ﺍﻟﻤﻌﺭﻓﻲ ﺍﻹﺴﻼﻤﻲ‬

‫ﻴ )‪: (‬‬

‫ﺴﺎﺭ ﺍﻟﺘﻨﻅﻴﻡ ﺍﻹﺩﺍﺭﻱ ﻓﻲ ﻋﻬﺩ ﺃﺒﻲ ﺒﻜﺭ ﺍﻟﺼﺩﻴﻕ )‪ (‬ﻋﻠﻰ ﻨﻔﺱ ﺍﻟﻤﻨﻬﺞ‬

‫ﺍﻟﺫﻱ ﻜﺎﻥ ﻋﻠﻴﻪ ﻓﻲ ﺯﻤﻥ ﺍﻟﻌﻬﺩ ﺍﻟﻨﺒﻭﻱ ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﺭﻏﻡ ﻤﻥ ﻗﺼﺭ ﻓﺘﺭﺓ ﺍﻟﺨﻼﻓﺔ ﺍﻟﺒﻜﺭﻴﺔ‬

‫ﺇﻻ ﺃﻨﻬﺎ ﻜﺎﻨﺕ ﻓﺘﺭ ﹰﺓ ﺤﺎﻓﻠ ﹰﺔ ﺒﺎﻟﻌﺩﻴﺩ ﻤﻥ ﺍﻟﺘﺭﺍﺘﻴﺏ ﺍﻹﺩﺍﺭﻴﺔ‪ ،‬ﻓﻘﺩ ﺍﺴﺘﺠﺩﺕ ﻓﻲ ﺍﻟﻤﺠﺘﻤﻊ‬ ‫ﺍﻟﻤﺴﻠﻡ ﺁﻨﺫﺍﻙ ﺒﻌﺽ ﺍﻷﻤﻭﺭ ﺍﻟﺘﻲ ﻟﻡ ﺘﻜﻥ ﻤﻥ ﻗﺒل‬

‫ﻓﻘﺩ ﻅﻬﺭ ﻤﺒﺩﺃ ﺇﺴﻨﺎﺩ ﺍﻷﻋﻤﺎل‬

‫ﻥ ﺫﻟﻙ ﻜﺎﻥ ﻴﺘﻡ ﺘﺒﻌﹰﺎ ﻟﻤﺎ ﻴﺘﻤﺘﻊ ﺒﻪ ﻤﻥ ﻴُﺴﻨﺩ ﺇﻟﻴﻪ‬ ‫ﻭﺍﻟﻤﻬﺎﻡ ﺇﻟﻰ ﺍﻟﻤﺨﺘﺼﻴﻥ ﻤﻊ ﻤﺭﺍﻋﺎﺓ ﺃ ّ‬

‫ﺍﻟﻌﻤل ﻤﻥ ﺍﻟﻤﻌﺭﻓﺔ ﻭﺍﻟﺩﺭﺍﻴﺔ " ﻓﻘﺩ ﺘﺤﺩﺩﺕ ﺴﻠﻁﺎﺕ ﺍﻟﺨﻠﻴﻔﺔ ﻓﻲ ﺇﻗﺎﻤﺔ ﺍﻟﻌﺩل ﺒﻴﻥ ﺍﻟﻨﺎﺱ‪،‬‬ ‫ﻭﺍﻷﻤﻥ ‪ ،‬ﻭﺍﻟﺩﻓﺎﻉ ‪ ،‬ﻭﺘﻌﻴﻴﻥ ﺍﻟﻌﺎﻤﻠﻴﻥ ‪ ،‬ﻭﺘﻭﺯﻴﻊ ﺍﻟﻌﻤل ﺒﻴﻥ ﺍﻟﺼﺤﺎﺒﺔ ﻭﻤﺸﺎﻭﺭﺘﻬﻡ ‪ .‬ﻓﻘﺩ‬

‫ﺃﺴﻨﺩ ﺍﻟﻘﻀﺎﺀ ﺇﻟﻰ ﻋﻤﺭ ‪ ..‬ﻜﻤﺎ ﺃﺴﻨﺩ ﺃﻤﺎﻨﺔ ﺒﻴﺕ ﺍﻟﻤﺎل ﺇﻟﻰ ﺃﺒﻲ ﻋﺒﻴﺩﺓ ﺒﻥ ﺍﻟﺠﺭﺍ ‪،‬‬ ‫ﻭﺃﺴﻨﺩ ﺇﻟﻰ ﻋﻠﻲ ﺍﻹﺸﺭﺍﻑ ﻋﻠﻰ ﺃﺴﺭﻯ ﺍﻟﺤﺭﺏ ")‪.(1‬‬

‫ﻜﻤﺎ ﺃﻥ ﻤﻥ ﺍﻟﺘﺭﺍﺘﻴﺏ ﺍﻹﺩﺍﺭﻴﺔ ﻓﻲ ﺍﻟﻌﻬﺩ ﺍﻟﺒﻜﺭﻱ ﺍﻟﻌﻨﺎﻴﺔ ﺒﺎﺨﺘﻴﺎﺭ ﻭﻤﺭﺍﻗﺒﺔ‬

‫ﺍﻟﻌﻤﺎل ﻭﺍﻟﻭﻻﺓ ﻭﺍﻟﻘﺎﺩﺓ ﺍﻟﺫﻴﻥ ﻴﺘﻡ ﺇﺭﺴﺎﻟﻬﻡ ﺇﻟﻰ ﻤﺨﺘﻠﻑ ﺍﻟﻭﻻﻴﺎﺕ ﺍﻟﺘﻲ ﻜﺎﻨﺕ ﻗﺩ ﺍﻨﺘﺸﺭﺕ‬

‫ﻓﻲ ﺃﺭﺽ ﺍﻟﺠﺯﻴﺭﺓ ﺍﻟﻌﺭﺒﻴﺔ ﻤﻊ ﺍﻟﻔﺘﺢ ﺍﻹﺴﻼﻤﻲ ‪ ،‬ﻭﺍﻟﺤﺭﺹ ﻋﻠﻰ ﻨﹸﺼﺤﻬﻡ ﻭﺘﻭﺠﻴﻬﻬﻡ‬ ‫ﻓﻘﺩ ﺭﻭﻯ ﺍﻟﺤﺎﻜﻡ ﻋﻥ ﻴﺯﻴﺩ ﺒﻥ ﺃﺒﻲ ﺴﻔﻴﺎﻥ ﻗﺎل ‪ :‬ﻗﺎل ﻟﻲ ﺃﺒﻭ ﺒﻜﺭ ﺍﻟﺼﺩﻴﻕ ﺤﻴﻥ ﺒﻌﺜﻨﻲ‬

‫ﺇﻟﻰ ﺍﻟﺸﺎﻡ ‪ " :‬ﻴﺎ ﺯﻴﺩ ‪ ،‬ﺇﻥ ﻟﻙ ﻗﺭﺍﺒ ﹰﺔ ﻋﺴﻴﺕ ﺃﻥ ﺘﺅﺜﺭﻫﻡ ﺒﺎﻹﻤﺎﺭﺓ ‪ ،‬ﺫﻟﻙ ﺃﻜﺜﺭ ﻤﺎ‬ ‫ﻲ ﻤﻥ ﺃﻤﺭ ﺍﻟﻤﺴﻠﻤﻴﻥ ﺸﻴﺌﹰﺎ ﻓﺄﻤﱠﺭ‬ ‫ﺃﺨﺎﻑ ﻋﻠﻴﻙ ‪ .‬ﻓﻘﺩ ﻗﺎل ﺭﺴﻭل ﺍﷲ )‪ : (‬ﻤﻥ ﻭﻟ ﱠ‬ ‫ﻋﻠﻴﻬﻡ ﺃﺤﺩﹰﺍ ﻤُﺤﺎﺒﺎ ﹰﺓ‬

‫ﻴﺩﺨل ﺠﻬﻨﻡ "‬

‫)‪(2‬‬

‫ﻻ ‪ ،‬ﺤﺘﻰ‬ ‫ﻓﻌﻠﻴﻪ ﻟﻌﻨﺔ ﺍﷲ ‪ ،‬ﻻ ﻴﻘﺒل ﺍﷲ ﻤﻨﻪ ﺼﺭﻓﹰﺎ ‪ ،‬ﻭﻻ ﻋﺩ ﹰ‬

‫‪ .‬ﻭﻓﻴﻤﺎ ﻴﻠﻲ ﺭﺴﻤ ﹰﺎ ﺘﻭﻀﻴﺤﻴﹰﺎ ﻟﻠﻬﻴﻜل ﺍﻟﺘﻨﻅﻴﻤﻲ ﻟﻠﻨﻅﺎﻡ ﺍﻹﺩﺍﺭﻱ ﻓﻲ‬

‫ﺍﻟﺩﻭﻟﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻓﻲ ﻋﻬﺩ ﺃﺒﻲ ﺒﻜﺭ ﺍﻟﺼﺩﻴﻕ )‪. (‬‬ ‫)‪(1‬‬ ‫)‪(2‬‬

‫ﺃﺒﻭ ﺴﻥ ‪ ،‬ﻤﺭﺠﻊ ﺴﺎﺒﻕ‪ ،‬ﺹ‪29‬‬ ‫ﺍﻟﺤﺎﻜﻡ ‪ ،‬ﺝ‪ ، 4‬ﺭﻗﻡ ﺍﻟﺤﺩﻴﺙ ‪ ، 7024‬ﺹ ‪104‬‬

‫ﺩ‪ .‬ﺼﺎﻟﺢ ﺒﻥ ﻋﻠﻰ ﺃﺒﻭﻋﺭّﺍﺩ‬

‫ﺍﻹﺩﺍﺭﺓ ﻓﻲ ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ‬ ‫ﺍﻟ ﻜ ﺭ )‪(2‬‬

‫ﺍﻟ ﻜ ﺍﻟﺘ ﻴﻤ ﻟ ﺍﺭ‬

‫ﻤﻴﺔ‬

‫ﺍﻟ ﻟﺔ ﺍ‬

‫ﺍﻟﺨﻠﻴﻔـــﺔ‬

‫ﻴ‬

‫ﻜﺭ ﺍﻟ‬ ‫ﺼﺎﺤﺏ ﺍﻟﺴﺭ‬

‫ﻤﺠﻠﺱ ﺍﻟﺸﻭﺭﻯ‬ ‫ﻋﻤﺎل ﺍﻟﻭﻻﻴﺎﺕ ﺍﻟﻤﺸﺭﻑ ﻋﻠﻰ‬ ‫ﺃﺴﺭﻯ ﺍﻟﺤﺭﺏ‬

‫ﺃﻤﺭﺍﺀ ﺍﻟﺠﻴﺵ‬

‫ﺍﻟﻜﺘﺎﺏ‬

‫ﺍﻟﻘﻀﺎﺓ ﺃﻤﻴﻥ ﺒﻴﺕ ﺍﻟﻤﺎل‬ ‫ﺍﻟﺼﺭﻑ‬

‫ﻋﺎﻤل ﺍﻟﺼﻼﺓ‬ ‫ﻭﺍﻟﺤﺭﺏ‬

‫( ﺍ ﺍﺭ‬

‫ﺃﻤﻴﺭ‬ ‫ﺍﻟﻘﻀﺎﺓ‬

‫ﺍﻹﻴﺭﺍﺩ‬

‫ﺘﻌﻠﻴﻡ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻤﻐﺎﻨﻡ ﻭﺍﻟﺼﺩﻗﺎﺕ ﺍﻟﻤﻌﺎﻤﻼﺕ ﻭﺍﻟﻤﺩﺍﻴﻨﺎﺕ‬

‫ﻤﺭ‬

‫ﺍﻟ‬

‫ﺍﻟﻤﺼﺎﺤﻑ‬

‫)‪:( ‬‬

‫ﺍﺴﺘﻤﺭ ﺍﻟﻨﻅﺎﻡ ﺍﻹﺩﺍﺭﻱ ﻓﻲ ﻋﻬﺩ ﺃﻤﻴﺭ ﺍﻟﻤﺅﻤﻨﻴﻥ ﻋﻤﺭ ﺒﻥ ﺍﻟﺨﻁﺎﺏ )‪ (‬ﻋﻠﻰ‬ ‫ﻤﺎ ﻜﺎﻥ ﻋﻠﻴﻪ ﻓﻲ ﻋﻬﺩ ﺼﺎﺤﺒﻴﻪ ‪ ،‬ﺇﻻ ﺃﻨﻪ )‪ (‬ﺃﻀﺎﻑ ﺇﻟﻴﻪ ﻋﺩﺩﹰﺍ ﻤﻥ ﺍﻷﺠﻬﺯﺓ ﺍﻹﺩﺍﺭﻴﺔ‬ ‫ﺍﻷﺨﺭﻯ ﻨﺘﻴﺠ ﹰﺔ ﻟﻤﺎ ﺘﻡ ﻓﻲ ﻋﻬﺩﻩ ﺍﻟﻤﻴﻤﻭﻥ ﻤﻥ ﻓﺘﻭﺤﺎﺕ ﻜﺜﻴﺭﺓ ‪ ،‬ﻭﺍﻨﺘﺸﺎﺭ ﻟﻠﺩﻴﻥ‬ ‫ﺍﻹﺴﻼﻤﻲ ﺍﻷﻤﺭ ﺍﻟﺫﻱ ﺍﺘﺴﻌﺕ ﻤﻌﻪ ﺭﻗﻌﺔ ﺍﻟﺩﻭﻟﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻓﺯﺍﺩﺕ ﺍﻟﻤﻬﺎﻡ ‪ ،‬ﻭﻋﻅﹸﻤﺕ‬ ‫ﺍﻟﻤﺴﺅﻭﻟﻴﺔ ﺘﺒﻌﹰﺎ ﻟﺫﻟﻙ ‪ .‬ﻭﻟﻌل ﻤﻥ ﺃﺒﺭﺯ ﻤﻼﻤﺢ ﺍﻟﻨﻅﺎﻡ ﺍﻹﺩﺍﺭﻱ ﻓﻲ ﻋﻬﺩ ﺍﻟﺨﻠﻴﻔﺔ ﻋﻤﺭ‬ ‫ﺒﻥ ﺍﻟﺨﻁﺎﺏ )‪ (‬ﺃﻨﻪ ﺤﺎﻓﻅ ﻋﻠﻰ ﻤﺠﻠﺱ ﺍﻟﺸﻭﺭﻯ ﺒﺎﻟﺼﻭﺭﺓ ﺍﻟﺘﻲ ﻜﺎﻥ ﻋﻠﻴﻬﺎ ﻗﺒل ﻓﺘﺭﺓ‬ ‫ﻭﻻﻴﺘﻪ " ﻭﻜﺎﻥ ﻋﻤﺭ)‪ (‬ﻻ ﻴﻘﻁﻊ ﺃﻤﺭﹰﺍ ﻋﻅﻴﻤﹰﺎ ﻤﻥ ﺩﻭﻥ ﺍﺴﺘﺸﺎﺭﺓ ﺃﺼﺤﺎﺒﻪ ‪ ،‬ﻭﻴﻘﻭل ‪:‬‬ ‫" ﺍﻟﺭﺃﻱ ﺍﻟﻔﺭﺩ ﻜﺎﻟﺨﻴﻁ ﺍﻟﺴﺤﻴل – ﺃﻱ ﺍﻟﺨﻴﻁ ﻏﻴﺭ ﺍﻟﻤﻔﺘﻭل ‪ ، -‬ﻭﺍﻟﺭﺃﻴﺎﻥ ﻜﺎﻟﺨﻴﻁﻴﻥ‬ ‫ﺍﻟﻤﺒﺭﻤﻴﻥ ‪ ،‬ﻭﺍﻟﺜﻼﺜﺔ ﻤﺭﺍﺭ ﻻ ﻴﻜﺎﺩ ﻴُﻨﻘﺽ " ‪.‬ﻜﻤﺎ ﻜﺎﻥ ﻋﻤﺭ )‪ (‬ﻴﺴﺄل ﺍﻟﻨﺎﺱ ﻓﻲ‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ‪1424 /‬ﻫـ‬

‫ﺍﻟﺘﺭﺍﺙ ﺍﻟﻤﻌﺭﻓﻲ ﺍﻹﺴﻼﻤﻲ‬

‫ﺍﻟﻤﺴﺠﺩ ﻋﻥ ﺁﺭﺍﺌﻬﻡ ﻓﻲ ﺍﻟﻤﺴﺎﺌل ﺍﻟﻌﺎﻤﺔ ‪ ،‬ﺜﻡ ﻴﻌﺭﺽ ﺭﺃﻴﻪ ﻭﺭﺃﻴﻬﻡ ﻋﻠﻰ ﻤﺠﻠﺱ‬ ‫ﺍﻟﺸﻭﺭﻯ ﺍﻟﺫﻱ ﻴﺘﻜﻭﻥ ﻓﻲ ﻋﻬﺩﻩ ﺃﻴﻀﹰﺎ ﻤﻥ ﺃﺭﺒﻌﺔ ﻋﺸﺭ ﻋﻀﻭﹰﺍ ‪ ،‬ﻓﺈﺫﺍ ﺍﺴﺘﻘﺭ ﺭﺃﻱ‬ ‫ﻫﺅﻻﺀ ﻋﻠﻰ ﺃﻤﺭ ﺃﻤﻀﺎﻩ ")‪.(1‬‬ ‫ﻥ ﻤﻥ ﺍﻷﻭﻟﻭﻴﺎﺕ ﺍﻟﺘﻲ ﺤﻅﻴﺕ ﺒﺎﻫﺘﻤﺎﻡ ﺍﻟﻔﺎﺭﻭﻕ )‪ (‬ﻓﻲ ﺍﻟﺘﻨﻅﻴﻡ‬ ‫ﻜﻤﺎ ﺃ ّ‬

‫ﺍﻹﺩﺍﺭﻱ ﺇﻨﺸﺎﺅﻩ ﻟﻠﺩﻭﺍﻭﻴﻥ ﺍﻟﺘﻲ ﻟﻡ ﺘﻜﻥ ﻤﻌﺭﻭﻓ ﹰﺔ ﻋﻨﺩ ﺃﻫل ﺍﻟﺠﺯﻴﺭﺓ ﺍﻟﻌﺭﺒﻴﺔ ﻤﻥ ﻗﺒل ‪،‬‬

‫ﻭﺍﻟﺘﻲ ﺘﹸﻌﺩ ﻤﻥ ﺃﻫﻡ ﻭﺃﺒﺭﺯ ﺍﻟﺠﻭﺍﻨﺏ ﺍﻟﺘﻨﻅﻴﻤﻴﺔ ﺍﻹﺩﺍﺭﻴﺔ ﻓﻲ ﺍﻟﺩﻭﻟﺔ ﺍﻹﺴﻼﻤﻴﺔ ‪.‬‬ ‫ﻭﺍﻟﺩﻭﺍﻭﻴﻥ ﺠﻤﻊ " ﺩﻴﻭﺍﻥ " ‪ ،‬ﻭﻴُﻘﺼﺩ ﺒﻪ " ﻤﻭﻀﻊ ﻟﺤﻔﻅ ﻤﺎ ﻴﺘﻌﻠﻕ ﺒﺤﻘﻭﻕ ﺍﻟﺴﻠﻁﻨﺔ ﻤﻥ‬

‫ﺍﻷﻋﻤﺎل ﻭﺍﻷﻤﻭﺍل‪ ،‬ﻭﻤﻥ ﻴﻘﻭﻡ ﺒﻬﺎ ﻤﻥ ﺍﻟﺠﻴﻭﺵ ﻭﺍﻟﻌﻤﺎل ")‪.(2‬‬

‫ﻭﻜﺎﻥ)‪ (‬ﻗﺩ ﺍﺴﺘﺤﺩﺙ ﻫﺫﻩ ﺍﻟﺩﻭﺍﻭﻴﻥ ﻋﻨﺩﻤﺎ ﺩﻋﺕ ﺍﻟﺤﺎﺠﺔ ﺇﻟﻴﻬﺎ ﻤﻊ ﺍﺘﺴﺎﻉ‬

‫ﺭﻗﻌﺔ ﺍﻟﺩﻭﻟﺔ ﺍﻹﺴﻼﻤﻴﺔ ‪ ،‬ﻭﻜﺜﺭﺓ ﺘﺩﻓﻕ ﺍﻷﻤﻭﺍل‪ ،‬ﺍﻷﻤﺭ ﺍﻟﺫﻱ ﺩﻋﺎ ﺇﻟﻰ ﺘﻭﻓﻴﺭ ﻭﺴﻴﻠﺔ‬

‫ﺘﻜﻔل ﺘﻨﻅﻴﻤﻬﺎ ﻭﺘﺭﺘﻴﺏ ﺤﺴﺎﺒﺎﺘﻪ ﺇﻴﺭﺍﺩﹰﺍ ﻭﺇﻨﻔﺎﻗﺎ‪ ،‬ﻟﺫﻟﻙ ﻗﺎﻡ ﺍﻟﺨﻠﻴﻔﺔ ﻋﻤﺭ ﺒﻥ ﺍﻟﺨﻁــﺎﺏ‬

‫)‪ "( ‬ﻓﺄﺴﺱ ﺩﻴﻭﺍﻥ ﺍﻟﺨﺭﺍﺝ ﻭﺍﻷﻤﻭﺍل‪ ،‬ﻭﺩﻴﻭﺍﻥ ﺍﻹﻨﺸﺎﺀ‪ ،‬ﻭﺩﻴﻭﺍﻥ ﺍﻟﺠﻨﺩ ﺍﻟﺫﻱ‬ ‫ﻴﺘﺨﺼﺹ ﻓﻲ ﺘﻨﻅﻴﻡ ﺍﻟﺠﻨﺩ‪ ،‬ﻭﻓﻲ ﺼﺭﻑ ﺃﻋﻁﻴﺎﺘﻬﻡ ﻓﻲ ﺍﻷﻤﺼـﺎﺭ ﺍﻟﺘﻲ ﻴﻌﻤﻠﻭﻥ‬

‫ﻓﻴﻬـﺎ "‬

‫)‪(3‬‬

‫‪.‬‬

‫ﻭﻴﺄﺘﻲ ﻤﻥ ﺃﺒﺭﺯ ﺍﻫﺘﻤﺎﻤﺎﺕ ﺍﻟﻔﺎﺭﻭﻕ )‪ (‬ﺒﺎﻟﻨﻅﺎﻡ ﺍﻹﺩﺍﺭﻱ ﻋﻨﺎﻴﺘﻪ ﻭﺤﺭﺼﻪ‬

‫ﻋﻠﻰ ﻤﺘﺎﺒﻌﺔ ﻭﻤﺭﺍﻗﺒﺔ ﺍﻟﻌﻤﺎل ﻭﺍﻟﻭﻻﺓ ﺍﻟﺫﻴﻥ ﻜﺎﻥ ﻴﺴﺘﻌﻤﻠﻬﻡ ﻓﻲ ﺍﻷﻤﺼﺎﺭ ﻭﺍﻟﺒﻠﺩﺍﻥ‬

‫ﺤﻴﺙ " ﻜﺎﻥ ﺍﻟﻭﻓﺩ ) ﻤﻥ ﺍﻟﺤﺠﺎﺝ ( ﺇﺫﺍ ﻗﺩﻤﻭﺍ ﻋﻠﻰ ﻋﻤﺭ )‪ (‬ﺴﺄﻟﻬﻡ ﻋﻥ ﺃﻤﻴﺭﻫﻡ ‪،‬‬ ‫ﻓﻴﻘﻭﻟﻭﻥ ﺨﻴﺭﹰﺍ ‪ ،‬ﻓﻴﻘﻭل ‪ :‬ﻫل ﻴﻌﻭﺩ ﻤﺭﻀﺎﻜﻡ ؟ ﻓﻴﻘﻭﻟﻭﻥ ‪ :‬ﻨﻌﻡ‬

‫ﺍﻟﻌﺒﺩ ؟ ﻓﻴﻘﻭﻟﻭﻥ ‪ :‬ﻨﻌﻡ‬ ‫)‪(1‬‬ ‫)‪(2‬‬ ‫)‪(3‬‬

‫ﻓﻴﻘﻭل ‪ :‬ﻫل ﻴﻌﻭﺩ‬

‫ﻓﻴﻘﻭل ‪ :‬ﻜﻴﻑ ﺼﻨﻴﻌﻪ ﺒﺎﻟﻀﻌﻴﻑ ؟ ﻫل ﻴﺠﻠﺱ ﻋﻠﻰ ﺒﺎﺒﻪ ؟‬

‫ﺃﺒﻭ ﺴﻥ ‪ ،‬ﻤﺭﺠﻊ ﺴﺎﺒﻕ ‪،‬ﺹ‪.70‬‬ ‫ﺃﺒﻭ ﺍﻟﺤﺴﻥ ﺍﻟﻤﺎﻭﺭﺩﻱ ‪ :‬ﺍﻷﺤﻜﺎﻡ ﺍﻟﺴﱡﻠﻁﺎﻨﻴﺔ ‪ ،‬ﺹ‪.337‬‬ ‫ﺃﺒﻭﺴﻥ‪ ،‬ﻤﺭﺠﻊ ﺴﺎﺒﻕ‪ ،‬ﺹ‪.77‬‬

‫ﺩ‪ .‬ﺼﺎﻟﺢ ﺒﻥ ﻋﻠﻰ ﺃﺒﻭﻋﺭّﺍﺩ‬

‫ﺍﻹﺩﺍﺭﺓ ﻓﻲ ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ‬

‫ﻓﺈﻥ ﻗﺎﻟﻭﺍ ﻟﺨﺼﻠﺔ ﻤﻨﻬﺎ ‪ :‬ﻻ ‪ ،‬ﻋﺯﻟﻪ " )‪ .(1‬ﻭﻜﺎﻥ )‪ (‬ﻴﺸﺘﺭﻁ ﻓﻲ ﻤﻥ ﻴﻭﻟﻴﻬﻡ ﺃﻭ‬ ‫ﻴﺴﺘﻌﻤﻠﻬﻡ ﺃﻥ ﻴﻜﻭﻨﻭﺍ ﻓﻲ ﺨﺩﻤﺔ ﺍﻟﺭﻋﻴﺔ ‪ ،‬ﻭﺃﻻ ﻴﺘﻤﻴﺯﻭﻥ ﻋﻨﻬﻡ ‪ ،‬ﻭﺃﻥ ﻴﺒﺫﻟﻭﺍ ﻤﺎ ﻓﻲ‬ ‫ﻼ ﻜﺘﺏ ﻟﻪ ﻋﻬﺩﹰﺍ ‪،‬‬ ‫ﻭﺴﻌﻬﻡ ﻟﻘﻀﺎﺀ ﺤﻭﺍﺌﺠﻬﻡ ‪ ،‬ﺤﻴﺙ " ﻜﺎﻥ ﻋﻤﺭ )‪ (‬ﺇﺫﺍ ﺍﺴﺘﻌﻤل ﻋﺎﻤ ﹰ‬

‫ﻷ ﻴﺭﻜﺏ ﺒﺭﺫﻭﻨﹰﺎ " ﺃﻱ‬ ‫ﻭﺃﺸﻬﺩ ﻋﻠﻴﻪ ﺭﻫﻁﹰﺎ ﻤﻥ ﺍﻟﻤﻬﺎﺠﺭﻴﻥ ﻭﺍﻷﻨﺼﺎﺭ ‪،‬ﻭﺍﺸﺘﺭﻁ ﻋﻠﻴﻪ ﺃ ّ‬

‫ﺤﻤﺎﺭﹰﺍ " ‪ ،‬ﻭﻻ ﻴﺄﻜل ﻨﻘﻴﺎ ‪ ،‬ﻭﻻ ﻴﻠﺒﺱ ﺭﻗﻴﻘ ﹰﺎ ‪ ،‬ﻭﻻ ﻴﺘﺨﺫ ﺒﺎﺒﹰﺎ ﺩﻭﻥ ﺤﺎﺠﺎﺕ ﺍﻟﻨﺎﺱ "‬ ‫ﻜﻤﺎ ﺃﻨﻪ )‪ (‬ﺭﺒﻤﺎ‬

‫ﺃﺨﻀﻌﻬﻡ‬

‫)‪(2‬‬

‫‪.‬‬

‫" ﺍﻟﻭﻻﺓ ﻭﺍﻷﻤﺭﺍﺀ " ﻟﻠﻤُﺴﺎﺀﻟﺔ ﺍﻟﻌﻠﻨﻴﺔ ‪،‬‬

‫ﻭﺍﻟﺘﺤﻘﻴﻕ ﻤﻌﻬﻡ ﻭﺍﺴﺘﻘﺒﺎل ﺍﻟﺸﻜﺎﻭﻯ ﻤﻥ ﺭﻋﺎﻴﺎﻫﻡ ‪ ،‬ﻭﻓﻲ ﻫﺫﺍ ﺩﻟﻴل ﻋﻠﻰ ﻤﺒﺎﺸﺭﺘﻪ ﻤﻬﻤﺔ‬

‫ﺍﻟﺭﻗﺎﺒﺔ ﺍﻹﺩﺍﺭﻴﺔ ﺒﻨﻔﺴﻪ ﻓﻘﺩ ﺭﻭﻱ " ﺃﻥ ﻋﻤﺭ ﺒﻥ ﺍﻟﺨﻁﺎﺏ ‪ ‬ﺨﻁﺏ ﺍﻟﻨﺎﺱ ﻴﻭﻡ‬

‫ﺍﻟﺠﻤﻌﺔ‪ ،‬ﻓﻘﺎل‪ :‬ﺍﻟﻠﻬﻡ ﺇﻨﻲ ﺃﺸﻬﺩﻙ ﻋﻠﻰ ﺃﻤﺭﺍﺀ ﺍﻷﻤﺼﺎﺭ ﺃﻨﻲ ﺇﻨﻤﺎ ﺒﻌﺜﺘﻬﻡ ﻟﻴُﻌﻠﱢﻤﻭﺍ ﺍﻟﻨﺎﺱ‬ ‫ﺩﻴﻨﻬﻡ ‪ ،‬ﻭﺴﻨﺔ ﻨﺒﻴﻬﻡ‬

‫ﻭﺃﻥ ﻴﻘﺴﻤﻭﺍ ﻓﻴﻬﻡ ﻓﻴﺌﻬﻡ ‪ ،‬ﻭﺃﻥ ﻴﻌﺩﻟﻭﺍ‬

‫ﻓﺈﻥ ﺃﺸﻜل ﻋﻠﻴﻬﻡ ﺸ‬

‫ﻲ ")‪ .(3‬ﻭﻟﻴﺱ ﻫﺫﺍ ﻓﺤﺴﺏ ﻓﻘﺩ ﻜﺎﻥ ﻤﻥ ﺃﺒﺭﺯ ﺍﻫﺘﻤﺎﻤﺎﺕ ﺍﻟﺨﻠﻴﻔﺔ ﻋﻤﺭ ﺒﻥ‬ ‫ﺭﻓﻌﻭﻩ ﺇﻟ ّ‬

‫ﺍﻟﺨﻁﺎﺏ )‪ (‬ﻓﻲ ﺍﻟﺠﺎﻨﺏ ﺍﻹﺩﺍﺭﻱ ﺃﻨﻪ ﻭﻀﻊ ﺃﺼﻭل ﺍﻟﻨﻅﺎﻡ ﺍﻟﻘﻀﺎﺌﻲ ﻓﻲ ﺍﻹﺴﻼﻡ ‪،‬‬

‫ﻭﻗﺎﻡ ﺒﺘﺤﺩﻴﺩ ﺼﻔﺎﺕ ﺍﻟﻘﺎﻀﻲ ﻓﻲ ﺍﻟﻤﺠﺘﻤﻊ ﺍﻟﻤﺴﻠﻡ ‪ ،‬ﺇﻀﺎﻓ ﹰﺔ ﺇﻟﻰ ﺃﻨﻪ " ﻓﺼل ﺍﻟﺴﻠﻁﺔ‬

‫ﺍﻟﻘﻀﺎﺌﻴﺔ ﻋﻥ ﺍﻟﺴﻠﻁﺔ ﺍﻟﺘﻨﻔﻴﺫﻴﺔ ‪ ،‬ﻓﻌﻴﱠﻥ ﻗﻀﺎ ﹰﺓ ﻟﻔﺼل ﺍﻟﻘﻀﺎﻴﺎ ﺒﻴﻥ ﺍﻟﻨﺎﺱ ﻤُﺴﺘﻘﻠﻴﻥ ﺘﻤﺎﻤ ﹰﺎ‬ ‫ﻋﻥ ﻭﻻﺓ ﺍﻹﻤﺎﺭﺍﺕ ﻭﺍﻟﻭﻻﻴﺎﺕ ﺍﻹﺴﻼﻤﻴﺔ ‪ ،‬ﻭﻜﺎﻥ ﺍﻟﻘﹸﻀﺎﺓ ﻤﺴﺌﻭﻟﻴﻥ ﻟﺩﻯ ﺍﻟﺨﻠﻴﻔﺔ‬

‫ﺭﺃﺴـﹰﺎ " )‪.(4‬‬

‫ﻭﻫﻨﺎ ﺘﺠﺩﺭ ﺍﻹﺸﺎﺭﺓ ﺇﻟﻰ ﺃﻥ ﻋﻨﺎﻴﺔ ﻭﺍﻫﺘﻤﺎﻡ ﺃﻤﻴﺭ ﺍﻟﻤﺅﻤﻨﻴﻥ ﻋﻤﺭ ﺒﻥ ﺍﻟﺨﻁـﺎﺏ‬

‫)‪ (‬ﺒﺎﻟﻨﻅﺎﻡ ﺍﻹﺩﺍﺭﻱ ﻗﺩ ﺤﻅﻴﺕ ﺒﺎﻫﺘﻤﺎﻡ ﺍﻟﻜﺜﻴﺭ ﻤﻥ ﺍﻟﺒﺎﺤﺜﻴﻥ ﻭﺍﻟﻜﹸﺘﺎﺏ ﻓﻲ ﻫﺫﺍ ﺍﻟﻤﻴﺩﺍﻥ‬ ‫)‪(1‬‬ ‫)‪(2‬‬ ‫)‪(3‬‬ ‫)‪(4‬‬

‫ﺍﻟﻁﺒﺭﻱ ‪ :‬ﺘﺎﺭﻴ ﺍﻷﻤﻡ ﻭﺍﻟﻤﻠﻭﻙ‪ ،‬ﻡ‪ ،2‬ﺹ‪.423‬‬ ‫ﻨﻔﺱ ﺍﻟﻤﺭﺠﻊ‪ ،‬ﺹ‪.414‬‬ ‫ﻨﻔﺱ ﺍﻟﻤﺭﺠﻊ ‪ ،‬ﺹ‪.412‬‬ ‫ﺃﺒﻭ ﺴﻥ ‪ ،‬ﻤﺭﺠﻊ ﺴﺎﺒﻕ ‪،‬ﺹ‪.29‬‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ‪1424 /‬ﻫـ‬

‫ﺍﻟﺘﺭﺍﺙ ﺍﻟﻤﻌﺭﻓﻲ ﺍﻹﺴﻼﻤﻲ‬

‫ﺤﺘﻰ ﺃﻥ ﻤﻨﻬﻡ ﻤﻥ ﻴﺭﻯ ﺃﻨﻪ ‪ ‬ﺒﻤﺎ ﺘﻤﻴﺯ ﺒﻪ ﻤﻥ ﻨﺠﺎ ﺇﺩﺍﺭﻱ ﻭﻗﻴﺎﺩﻱ ﻴُﻌﺩ " ﺃﺒﺭﺯ‬ ‫ﺍﻟﻘﺎﺩﺓ ﺍﻟﻤﺴﻠﻤﻴﻥ ﺍﻟﺫﻴﻥ ﺴﺎﻫﻤﻭﺍ ﻓﻲ ﺘﻁﻭﺭ ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ﻓﻲ ﺍﻟﻘﻴﺎﺩﺓ ﺍﻹﺩﺍﺭﻴﺔ ﻤﻥ‬

‫ﺨﻼل ﺘﺒﻨﻴﻪ ﺃﺴﻠﻭﺏ ﺍﻟﻘﻴﺎﺩﺓ ﺍﻟﺤﺎﺯﻤﺔ ﻓﻲ ﺤﻴﺎﺘﻪ ﻭﺃﺜﻨﺎﺀ ﺨﻼﻓﺘﻪ ‪ .‬ﻟﻘﺩ ﻜﺎﻥ ﻨﻤﻁ ﻗﻴﺎﺩﺓ‬

‫ﺍﻟﻔﺎﺭﻭﻕ )‪ (‬ﻴﻘﻭﻡ ﻋﻠﻰ ﺍﻟﺤﺯﻡ ﺍﻟﺫﻱ ﻴﻌﻨﻲ ﺍﻟﺸﺩﺓ ﻓﻲ ﻏﻴﺭ ﻋﻨﻑ ‪ ،‬ﻭﺍﻟﻠﻴﻥ ﻓﻲ ﻏﻴﺭ‬

‫ﻀﻌﻑ "‬

‫)‪(1‬‬

‫ﻭﻓﻴﻤﺎ ﻴﻠﻲ ﺭﺴﻤﹰﺎ ﺘﻭﻀﻴﺤﻴﹰﺎ ﻟﻠﻨﻅﺎﻡ ﺍﻹﺩﺍﺭﻱ ﻓﻲ ﺍﻟﺩﻭﻟﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻓﻲ ﻋﻬﺩ‬

‫ﻋﻤﺭ ﺒﻥ ﺍﻟﺨﻁﺎﺏ )‪ ) . (‬ﺍ ﺭ ﺍﻟ ﻜ ﺭ‬ ‫ﺍﻟ ﻴﻜ ﺍﻟﺘ ﻴﻤ ﻟ ﺍﺭ ﺍ‬

‫‪. (3‬‬

‫ﻤﻴﺔ‬

‫ﻤﺭ‬

‫ﺍﻹﺤﺼـﺎﺀ‬

‫ﺍﻟﺨﻠﻴﻔـــﺔ‬

‫ﺼﺎﺤﺏ ﺍﻟﺴﺭ‬

‫ﻤﺠﻠﺱ ﺍﻟﺸﻭﺭﻯ‬ ‫ﻋﻤﺎل ﺍﻟﻭﻻﻴﺎﺕ ﺍﻟﻘﻀـﺎﺀ‬

‫ﺃﺩﺍﺓ ﺍﻟﺼﻼﺓ‬ ‫ﻭﺍﻟﺨﺩﻤﺎﺕ‬ ‫ﺍﻟﻌﺎﻤﺔ‬

‫ﺃﻤﺭﺍﺀ ﺍﻟﺠﻴﺵ‬ ‫ﺒﺎﻟﻭﻻﻴﺔ‬

‫ﺩﻴﻭﺍﻥ‬

‫ﺍﻟﺨﺭﺍﺝ‬

‫ﺒﻴﺕ ﺍﻟﻤﺎل ﺍﻟﺴﺠﻥ‬

‫ﺩﻴﻭﺍﻥ‬ ‫ﺍﻟﺠﻨﺩ‬

‫ﺍﻟ‬

‫ﺩﻴﻭﺍﻥ ﺍﻹﻨﺸﺎﺀ‬

‫ﺍﻟﻤﻌﺎﻤﻼﺕ‬

‫ﻭﺍﻟﻤﺩﺍﻴﻨﺎﺕ‬

‫ﺘﻌﻠﻴﻡ ﺍﻟﺼﺒﻴﺎﻥ ﻭﺍﻟﻨﺴﺎﺀ‬

‫ﻜﺘﺎﺏ‬

‫ﺍﻟﻤﺼﺎﺤﻑ‬

‫ﺤﻔﻅ ﺍﻟﻭﺜﺎﺌﻕ‬

‫ﺍﻟﻤﺭﺠﻊ ‪ :‬ﻜﺘﺎﺏ ‪ :‬ﺍﻹﺩﺍﺭﺓ ﺍﻟﻌﺎﻤﺔ ﻓﻲ ﺍﻹﺴﻼﻡ ) ﺍﻷﺼﻭل ﻭﺍﻟﺘﻁﺒﻴﻕ ( ‪،‬ﺹ)‪(95‬‬ ‫)‪(1‬‬

‫ﺴﺎﻟﻡ ﺍﻟﻘﺤﻁﺎﻨﻲ ‪ ،‬ﻤﺭﺠﻊ ﺴﺎﺒﻕ ‪ ،‬ﺹ‪.79-96‬‬

‫ﺍﻹﺩﺍﺭﺓ ﻓﻲ ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ‬ ‫ﻠ ﺍ ﺍﺭ‬

‫ﺭ ﺍ‬

‫ﺩ‪ .‬ﺼﺎﻟﺢ ﺒﻥ ﻋﻠﻰ ﺃﺒﻭﻋﺭّﺍﺩ‬ ‫ﺍﻟ ﻜﺭ ﺍ‬

‫ﻤ‬

‫ﻥ ﺍﻫﺘﻤﺎﻤﺎﺘﻬﻡ ﺒﻬﺫﺍ ﺍﻟﺠﺎﻨﺏ ﺠﺎﺀﺕ ﻤﺘﺄﺨﺭ ﹰﺓ ﺒﻌﺽ ﺍﻟﺸﻲﺀ ‪،‬‬ ‫ﻋﻠﻰ ﺍﻟﺭﻏﻡ ﻤﻥ ﺃ ّ‬

‫ﻥ ﺫﻟﻙ ﻟﻡ ﻴﻔﻘﺩﻫﺎ ﺃﻫﻤﻴﺘﻬﺎ ﻭ ﻟﻡ ﻴُﻘﻠل ﻤﻥ ﺃﺜﺭﻫﺎ ﺍﻟﺒﺎﺭﺯ ﻓﻲ ﺇﺜﺭﺍﺀ ﻗﻀﺎﻴﺎ ﺍﻟﻔﻜﺭ‬ ‫ﺇﻻ ﺃ ّ‬ ‫ﺍﻹﺴﻼﻤﻲ ﻤﻥ ﻤﺨﺘﻠﻑ ﺍﻟﺠﻭﺍﻨﺏ ‪ .‬ﻭﻟﻌل ﻤﻥ ﺃﺒﺭﺯ ﺍﻟﺭﻭﺍﺩ ﺍﻟﺫﻴﻥ ﻜﺎﻥ ﻟﻬﻡ ﺍﻫﺘﻤﺎﻡ ﻜﺒﻴﺭ‬

‫ﺒﺎﻟﺠﺎﻨﺏ ﺍﻹﺩﺍﺭﻱ ﻓﻲ ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ﻫﻡ ﺃﺒﻭ ﺍﻟﺤﺴﻥ ﺍﻟﻤﺎﻭﺭﺩﻱ ‪ ،‬ﻭﺸﻴ ﺍﻹﺴﻼﻡ ﺍﺒﻥ‬

‫ﺘﻴﻤﻴﻪ ‪ ،‬ﻭﺃﺒﻭ ﺍﻟﻌﺒﺎﺱ ﺍﻟﻘﻠﻘﺸﻨﺩﻱ ‪ ،‬ﻭﻏﻴﺭﻫﻡ ﻤﻥ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﻔﻘﻬﺎﺀ ﻭﺍﻟﻤﻔﻜﺭﻴﻥ ﺍﻟﻤﺴﻠﻤﻴﻥ‬ ‫ﺇﻻ ﺃﻨﻨﺎ ﺴﻨﻘﺘﺼﺭ ﻓﻲ ﺤﺩﻴﺜﻨﺎ ﻋﻠﻰ ﺒﻌﺽ ﺍﻹﺸﺎﺭﺍﺕ ﺍﻟﻤﻭﺠﺯﺓ ﻟﻜل ﻭﺍﺤﺩ ﻤﻥ ﻫﺅﻻﺀ‬

‫ﺍﻟﺭﻭﺍﺩ ﺍﻟﺜﻼﺜﺔ ﻋﻠﻰ ﺍﻟﻨﺤﻭ ﺍﻟﺘﺎﻟﻲ ‪:‬‬ ‫‪:‬‬

‫ﺍﻟﺤ‬

‫ﺍﻟﻤ ﺭ‬

‫" ‪370‬‬

‫‪450 -‬‬

‫"‪:‬‬

‫ﻫﻭ ﺃﺒﻭ ﺍﻟﺤﺴﻥ ﻋﻠﻲ ﺒﻥ ﻤﺤﻤﺩ ﺒﻥ ﺤﺒﻴﺏ ﺍﻟﻤﺎﻭﺭﺩﻱ ‪ ،‬ﻜﺎﻥ ﻤﻥ ﻭﺠﻭﻩ ﺍﻟﻔﻘﻬﺎﺀ‬

‫ﺍﻟﺸﺎﻓﻌﻴﻴﻥ ‪ ،‬ﻭﺼﺎﺤﺏ ﻤﻨـﺯﻟﺔ ﻋﻨﺩ ﺤﻜﺎﻡ ﻋﺼﺭﻩ ‪ .‬ﻟﻪ ﻤﺼﻨﻔﺎﺕ ﻜﺜﻴﺭﺓ ﻓﻲ ﺍﻟﻔﻘﻪ ‪،‬‬ ‫ﻭﺍﻟﺘﻔﺴﻴﺭ ‪ ،‬ﻭﺍﻷﺼﻭل ‪ ،‬ﻭﺍﻷﺩﺏ ‪ .‬ﻭﻫﻭ ﺼﺎﺤﺏ ﻜﺘﺎﺏ " ﺍ ﺤﻜ ﺍﻟ ﻠ‬

‫ﻴﺔ ﺍﻟ ﻴ‬

‫ﺍﻟ ﻴ ﻴﺔ " ﺍﻟﺫﻱ ﻴُﻌﺩ ﺃﺸﻬﺭ ﺍﻟﻜﺘﺏ ﺍﻟﺘﻲ ﺒﺤﺜﺕ ﻭﻋﻨﻴﺕ ﺒﺎﻟﺠﻭﺍﻨﺏ ﺍﻹﺩﺍﺭﻴﺔ ﻓﻲ ﺍﻟﻔﻜﺭ‬

‫ﺍﻹﺴﻼﻤﻲ ‪ ،‬ﺤﻴﺙ ﺍﺸﺘﻤل ﻫﺫﺍ ﺍﻟﻜﺘﺎﺏ ﻋﻠﻰ ﻋﺸﺭﻴﻥ ﺒﺎﺒﹰﺎ ‪ ،‬ﺍﻫﺘﻤﺕ ﺒﺎﻟﻌﺩﻴﺩ ﻤﻥ‬

‫ﺍﻟﻤﻭﻀﻭﻋﺎﺕ ﺍﻟﺘﻲ ﻴُﻌﻨﻰ ﺒﻬﺎ ﻋﻠﻡ ﺍﻹﺩﺍﺭﺓ ﺍﻟﻤﻌﺎﺼﺭ ‪ .‬ﻭﻴُﻌﺩ ﻫﺫﺍ ﺍﻟﻜﺘﺎﺏ ﺒﻤﺜﺎﺒﺔ ﺍﻟﺩﺴﺘﻭﺭ‬

‫ﺍﻟﻌﺎﻡ ﻟﻠﺩﻭﻟﺔ ﺤﻴﺙ ﻴُﻌﺘﺒﺭ " ﺍﻟﻤﺭﺠﻊ ﺍﻷﻭل ﻭﺍﻷﺴﺎﺴﻲ ﻟﻜل ﺒﺎﺤﺙ ﻓﻲ ﺃﻤﻭﺭ ﺍﻹﺩﺍﺭﺓ‬

‫ﺍﻹﺴﻼﻤﻴﺔ ﻭﺍﻟﺴﻴﺎﺴﺔ ﻭﺍﻟﺤﻜﻡ ‪ ،‬ﻭﻫﺫﺍ ﺍﻟﺤﻜﻡ ﺼﺤﻴﺢ ﻭﻻ ﻤﺒﺎﻟﻐﺔ ﻓﻴﻪ ﻓﻤﺎ ﻤﻥ ﺒﺎﺤﺙ‬

‫ﻴﺒﺤﺙ ﺇﻻ ﻭﻴﺭﺠﻊ ﺇﻟﻰ ﻜﺘﺏ ﺍﻟﻤﺎﻭﺭﺩﻱ ﺍﻹﺩﺍﺭﻴﺔ ﻭﺍﻟﺴﻴﺎﺴﻴﺔ ﻭﺒﺨﺎﺼﺔ ﻫﺫﺍ ﺍﻟﻜﺘﺎﺏ ")‪.(1‬‬

‫ﻭﻟﻠﻤﺎﻭﺭﺩﻱ ﻜﺘﺏ ﺃﺨﺭﻯ ﻤﻨﻬﺎ ‪ :‬ﻜﺘﺎﺏ " ﻨﺼﻴﺤﺔ ﺍﻟﻤﻠﻭﻙ " ﻭ " ﻗﻭﺍﻨﻴﻥ ﺍﻟﻭﺯﺍﺭﺓ‬

‫ﻭﺴﻴﺎﺴﺔ ﺍﻟﻤﻠﻙ " ‪ ،‬ﻭ " ﺃﺩﺏ ﺍﻟﻭﺯﻴﺭ " ‪ ،‬ﻜﻤﺎ ﺃﻥ ﻤﻥ ﻜﺘﺒﻪ ﺍﻟﻤﺸﻬﻭﺭﺓ ﻜﺘﺎﺏ " ﺃﺩﺏ ﺍﻟﺩﻨﻴﺎ‬ ‫ﻭﺍﻟﺩﻴﻥ " ﺍﻟﺫﻱ ﺠﻤﻊ ﻓﻴﻪ ﺒﻴﻥ ﺍﻷﺩﺏ ﻭﺍﻟﻤﻭﺍﻋﻅ ‪.‬‬ ‫)‪(1‬‬

‫ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﺍﻟﻀﺤﻴﺎﻥ‪ ،‬ﻤﺭﺠﻊ ﺴﺎﺒﻕ ‪،‬ﺹ‪.232-231‬‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ‪1424 /‬ﻫـ‬ ‫ﻴ ‪ :‬ﻴ ﺍ‬

‫ﺍ‬

‫ﺘﻴﻤﻴ " ‪661‬‬

‫ﺍﻟﺘﺭﺍﺙ ﺍﻟﻤﻌﺭﻓﻲ ﺍﻹﺴﻼﻤﻲ‬ ‫"‪:‬‬

‫‪728 -‬‬

‫ﻫﻭ ﺃﺒﻭ ﺍﻟﻌﺒﺎﺱ ﺃﺤﻤﺩ ﺒﻥ ﻋﺒﺩ ﺍﻟﺤﻠﻴﻡ ﺒﻥ ﺘﻴﻤﻴﻪ ﺍﻟﺤﺭﱠﺍﻨﻲ ‪ ،‬ﻴﻌﺩ ﺃﺤﺩ ﺭﻤﻭﺯ‬

‫ﺍﻹﺩﺍﺭﺓ ﻓﻲ ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ﺤﻴﺙ ﻋُﻨﻲ ﺒﻘﻀﺎﻴﺎ ﺍﻹﺼﻼ ﺍﻹﺩﺍﺭﻱ ﻓﻲ ﺍﻟﺤﻜﻭﻤﺔ ‪ ،‬ﻭﻟﻪ‬

‫ﻓﻲ ﺫﻟﻙ ﺭﺴﺎﻟﺘﺎﻥ ﻫﻤﺎ ‪:‬‬

‫• ﺭﺴﺎﻟﺔ " ﺍﻟﺴﻴﺎﺴﺔ ﺍﻟﺸﺭﻋﻴﺔ ﻓﻲ ﺇﺼﻼ ﺍﻟﺭﺍﻋﻲ ﻭﺍﻟﺭﻋﻴﺔ " ‪.‬‬

‫• ﺭﺴﺎﻟﺔ " ﺍﻟﺤﺴﺒﺔ ﻭﻤﺴﺅﻭﻟﻴﺔ ﺍﻟﺤﻜﻭﻤﺔ ﺍﻹﺴﻼﻤﻴﺔ " ‪.‬‬

‫ﻭﻗﺩ ﺍﺸﺘﻤﻠﺕ ﺍﻟﺭﺴﺎﻟﺘﺎﻥ ﻋﻠﻰ ﺍﻟﺩﻋﻭﺓ ﺇﻟﻰ ﺇﺼﻼ‬

‫ﺍﻹﺩﺍﺭﺓ ﺍﻟﺤﻜﻭﻤﻴﺔ ‪ ،‬ﻭﺍﻟﺤﺙ‬

‫ﻋﻠﻰ ﺘﺨﻁﻴﻁ ﻭﺘﻨﻤﻴﺔ ﺍﻟﻘﻭﻯ ﺍﻟﺒﺸﺭﻴﺔ ﻭﺍﻟﻤﺎﺩﻴﺔ ﺍﻟﺘﻲ ﻴﺤﺘﺎﺠﻬﺎ ﺍﻟﻤﺠﺘﻤﻊ ﻭﺍﻟﺘﻲ ﻻ ﺘﺘﻡ‬

‫ﻤﺼﻠﺤﺔ ﺍﻟﻨﺎﺱ ﺇﻻ ﺒﻬﺎ ‪ .‬ﻭﻗﺩ ﺃﺸﺎﺭ ﺃﺤﺩ ﺍﻟﺒﺎﺤﺜﻴﻥ ﻓﻲ ﻋﻠﻡ ﺍﻹﺩﺍﺭﺓ ﺇﻟﻰ ﺃﻥ " ﺍﻹﻤﺎﻡ ﺍﺒﻥ‬

‫ﺘﻴﻤﻴﻪ ﻗﺩ ﺘﻨﺎﻭل ﺍﻟﻌﻤﻠﻴﺎﺕ ﺍﻹﺩﺍﺭﻴﺔ ﺍﻟﻤﻌﺭﻭﻓﺔ ﺍﻵﻥ " ﺍﻟﺘﺨﻁﻴﻁ ‪ ،‬ﻭﺍﻟﺘﻨﻅﻴﻡ ‪ ،‬ﻭﺍﻟﺘﻭﺠﻴﻪ ‪،‬‬

‫ﻭﺍﻟﺭﻗﺎﺒﺔ " ﻭﺘﺤﺩﺙ ﻋﻨﻬﺎ ‪ ،‬ﻭﻟﻜﻥ ﺒﻁﺭﻴﻘﺔ ﺍﻟﺴﻠﻑ ﺍﻟﺘﻲ ﺘﹸﺸﻴﺭ ﺇﻟﻰ ﺍﻷﻤﺭ ‪ ،‬ﻭﺘﻘﺼﺩ‬

‫ﺍﻟﻤﺼﻠﺤﺔ ﺍﻟﻌﺎﻤﺔ‬

‫ﺩﻭﻥ ﺫﻜﺭ ﺃﻥ ﺍﻷﻤﺭ ﻓﻴﻪ ﻋﻤل ﺃﻭ ﻋﻤﻠﻴﺔ ﺇﺩﺍﺭﻴﺔ ‪ ،‬ﻟﻜﻥ ﻤﻥ ﻭﺍﻗﻊ‬

‫ﺍﻟﺩﺭﺍﺴﺔ ﺍﻟﺤﺩﻴﺜﺔ ﻴﻤﻜﻥ ﻟﻠﻤﻬﺘﻡ ﺒﻬﺫﺍ ﺍﻷﻤﺭ ﺃﻥ ﻴﺴﺘﺨﺭﺝ ﻫﺫﻩ ﺍﻟﻤﻌﺎﻨﻲ ﻭﺍﻟﻤﻔﺎﻫﻴﻡ ﺍﻹﺩﺍﺭﻴﺔ‬ ‫ﻤﻥ ﻓﻜﺭ ﺍﺒﻥ ﺘﻴﻤﻴﺔ ")‪.(1‬‬ ‫ﻟ ‪:‬‬

‫ﺍﻟ‬

‫ﺍﻟ ﻠ‬

‫" ‪756‬‬

‫‪821 -‬‬

‫"‪:‬‬

‫ﻫﻭ ﺃﺒﻭ ﺍﻟﻌﺒﺎﺱ ﺃﺤﻤﺩ ﺒﻥ ﻋﻠﻲ ﺒﻥ ﺃﺤﻤﺩ ﺍﻟﻘﻠﻘﺸﻨﺩﻱ ‪ ،‬ﺍﻟﻤﺅﺭ ﺍﻷﺩﻴﺏ ﺍﻟﺒﺤﺎﺜﺔ ‪،‬‬

‫ﺸﺎﻓﻌﻲ ﺍﻟﻤﺫﻫﺏ ‪ ،‬ﻭﻴﻌﺩ ﺭﺍﺌﺩﹰﺍ ﻤﻥ ﺭﻭﺍﺩ ﻋﻠﻡ ﺍﻹﺩﺍﺭﺓ ﻓﻲ ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ﺒﻤﺎ ﻗﺩﻤﻪ ﻤﻥ‬

‫ﻤﺅﻟﻔﺎﺕ ﻴﺄﺘﻲ ﻤﻥ ﺃﺒﺭﺯﻫﺎ ﻜﺘﺎﺒﻪ ﺍﻟﺸﻬﻴﺭ " ﺼﺒﺢ ﺍﻷﻋﺸﻰ ﻓﻲ ﺼﻨﺎﻋﺔ ﺍﻹﻨﺸﺎﺀ " ﺒﻌﺩ ﺃﻥ‬ ‫ﻋﻤل ﻓﻲ ﺩﻴﻭﺍﻥ ﺍﻹﻨﺸﺎﺀ " ﺃﻱ ﺩﻴﻭﺍﻥ ﺍﻟﺭﺴﺎﺌل ﺴﺎﺒﻘﹰﺎ " ‪ ،‬ﻓﺎﻜﺘﺴﺏ ﺍﻟﺨﺒﺭﺓ ﻭﺍﻟﻤﻤﺎﺭﺴﺔ‬

‫ﺍﻟﻌﻤﻠﻴﺔ ﻓﻲ ﻫﺫﺍ ﺍﻟﻤﻴﺩﺍﻥ ‪ ،‬ﻭﻴُﻤﺜل ﻫﺫﺍ ﺍﻟﻤﺅﻟﻑ ﺒﺸﻜل ﻋﺎﻡ ﻤﺎ ﻴُﺴﻤﻰ ﺒﺎﻹﺩﺍﺭﺓ ﺍﻟﻤﻜﺘﺒﻴﺔ‬ ‫)‪(1‬‬

‫ﻨﻔﺱ ﺍﻟﻤﺭﺠﻊ‪،‬ﺹ‪.246-245‬‬

‫ﺩ‪ .‬ﺼﺎﻟﺢ ﺒﻥ ﻋﻠﻰ ﺃﺒﻭﻋﺭّﺍﺩ‬

‫ﺍﻹﺩﺍﺭﺓ ﻓﻲ ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ‬

‫ﺤﻴﺙ ﺃﻨﻪ ﻴُﻌﺩ " ﻤﻭﺴﻭﻋ ﹰﺔ ﻭﺩﺍﺌﺭﺓ ﻤﻌﺎﺭﻑ ﺒﺎﻟﻨﺴﺒﺔ ﻟﻭﻅﻴﻔﺔ ﺍﻟﻜﺘﺎﺒﺔ ﻭﻤﺘﻁﻠﺒﺎﺘﻬﺎ ‪،‬‬

‫ﻭﺍﻟﺘﻨﻅﻴﻡ ﺍﻟﻤﻜﺘﺒﻲ ﻭﺇﺠﺭﺍﺀﺍﺘﻪ ‪ ،‬ﻭﺘﻨﻅﻴﻡ ﺍﻟﻤﻜﺎﺘﺒﺎﺕ ﻭﺘﺼﻨﻴﻔﻬﺎ ‪ .‬ﻭﺒﻨﻅﺭﺓ ﺴﺭﻴﻌﺔ ﻟﻬﺫﺍ‬

‫ﺍﻟﻤﺅﻟﻑ ﻨﺠﺩﻩ ﻗﺩ ﺘﻀﻤﻥ ﻜﺎﻓﺔ ﺍﻟﻤﺠﺎﻻﺕ ﺍﻟﺘﻲ ﺘﻌﻜﺱ ﻤﻨﻬﺠﻪ ﻓﻲ ﺩﺭﺍﺴﺘﻪ ﻭﺍﻟﺘﻲ ﺘﹸﺸﺎﺒﻪ‬

‫ﺇﻟﻰ ﺤﺩ ﺒﻌﻴﺩ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﻤﻌﺎﺼﺭﺓ ﻓﻲ ﺍﻹﺩﺍﺭﺓ ﺍﻟﻤﻜﺘﺒﻴﺔ ﻭﺃﻋﻤﺎل ﺍﻟﺴﻜﺭﺘﺎﺭﻴﺔ "‬ ‫ﺍ ﺍﺭ‬

‫ﻤﻴﺔ ﺘ ﻴﺭ ﺍﻟ‬

‫ﻠ‬

‫ﺍﻟ ﻜﺭ ﺍ‬

‫ﻤ ‪:‬‬

‫)‪(1‬‬

‫‪.‬‬

‫ﻤﻤﺎ ﻻ ﺸﻙ ﻓﻴﻪ ﺃﻥ ﺍﻟﻨﻅﺎﻡ ﺍﻹﺩﺍﺭﻱ ﺒﻌﺎﻤﺔ ﻴﺘﺄﺜﺭ ﻜﺜﻴﺭﹰﺍ ﺒﻤﺎ ﻴﺸﻬﺩﻩ ﺍﻟﻌﺎﻟﻡ ﺒﻴﻥ‬

‫ﺤﻴﻥ ﻭﺁﺨﺭ ﻤﻥ ﺘﻐﻴﺭﺍﺕ ﻋﺎﻟﻤﻴﺔ ﻭﻤﺤﻠﻴﺔ ﻋﻠﻰ ﻤﺨﺘﻠﻑ ﺍﻷﺼﻌﺩﺓ ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﺭﻏﻡ ﻤﻥ‬

‫ﻜﻭﻥ ﺍﻟﻨﻅﺎﻡ ﺍﻹﺩﺍﺭﻱ ﻓﻲ ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ﻴﻌﺘﻤﺩ ﻭﻴﺴﺘﻨﺩ ﻋﻠﻰ ﻤﺎ ﺠﺎﺀ ﺒﻪ ﺍﻟﺩﻴﻥ‬

‫ﺍﻹﺴﻼﻤﻲ ﺍﻟﺤﻨﻴﻑ ﻤﻥ ﻤﺼﺎﺩﺭ ﻭﺃﺼﻭل ﻭﻤﺒﺎﺩ ﺃﺴﺎﺴﻴﺔ ﺘﻤﺘﺎﺯ ﺒﺜﺒﺎﺘﻬﺎ ﻭﺼﻼﺤﻬﺎ ﻟﻜل‬ ‫ﺯﻤﺎﻥ ﻭﻤﻜﺎﻥ‬

‫ﻥ ﻫﻨﺎﻙ ﺍﻟﻜﺜﻴﺭ ﻤﻥ ﺍﻟﺘﻔﺼﻴﻼﺕ ﻭﺍﻟﺠﺯﺌﻴﺎﺕ ‪ ،‬ﻤﻥ ﺍﻟﻭﺴﺎﺌل ‪،‬‬ ‫ﺇﻻ ﺃ ّ‬

‫ﻭﺍﻷﺴﺎﻟﻴﺏ ‪ ،‬ﻭﺍﻟﻜﻴﻔﻴﺎﺕ ﺍﻟﺘﻲ ﺘﺘﺼﻑ ﺒﺎﻟﻤﺭﻭﻨﺔ ‪ ،‬ﻭﻻ ﺘﺨﻀﻊ ﻟﻤﺒﺩﺃ ﺍﻟﺜﺒﺎﺕ ﻷﻨﻬﺎ ﺘﺘﺄﺜﺭ‬

‫ﺒﺎﻟﻅﺭﻭﻑ ﻭﺍﻟﺘﻐﻴﺭﺍﺕ ﻭﺍﻟﺘﺤﻭﻻﺕ ﺍﻟﺯﻤﺎﻨﻴﺔ ﻭﺍﻟﻤﻜﺎﻨﻴﺔ ﺍﻟﻤﺨﺘﻠﻔﺔ ﻓﻬﻲ ﺒﺤﺎﺠﺔ ﻤﺎﺴﺔ‬

‫ﻟﻠﺘﻁﻭﻴﺭ ﻭﺍﻟﺘﺤﺴﻴﻥ ﺍﻟﻤﺴﺘﻤﺭ ﻻ ﺴﻴﻤﺎ ﻭﻨﺤﻥ ﻓﻲ ﻋﺼﺭ ﺍﻟﺜﻭﺭﺓ ﺍﻟﺘﻘﻨﻴﺔ ﺍﻟﺘﻲ " ﺘﹸﺸﻜل‬ ‫ﻋﻤﻠﻴ ﹰﺔ ﺘﺤﻭﻟﻴ ﹰﺔ ﺘﺎﺭﻴﺨﻴ ﹰﺔ ﻫﺎﺌﻠ ﹰﺔ ‪ ،‬ﻟﻴﺱ ﻓﻘﻁ ﻓﻲ ﺤﻘل ﺍﻟﺘﻘﺎﻨﺔ ﻭﺍﻟﻤﻌﻠﻭﻤﺎﺕ ‪ ،‬ﻭﺇﻨﻤﺎ ﻓﻲ‬

‫ﺸﺘﻰ ﺍﻟﺤﻘﻭل ﻭﺍﻟﺭﺅﻯ ﻭﺍﻷﻓﻜﺎﺭ ﻭﺍﻟﻤﻤﺎﺭﺴﺎﺕ ﻭﺍﻻﻫﺘﻤﺎﻤﺎﺕ ‪ .‬ﻭﻴُﺸﺎﺭﻙ ﻓﻲ ﻫﺫﺍ ﺍﻟﺘﻐﻴﻴﺭ‬

‫ﻭﺍﻻﻨﺘﻘﺎل ﺠﻤﻴﻊ ﺴﻜﺎﻥ ﻫﺫﺍ ﺍﻟﻜﻭﻥ ﻤﻥ ﻤﺨﺘﻠﻑ ﺍﻟﻘﺎﺭﺍﺕ ﺒﺄﺩﻭﺍﺭ ﻤﺨﺘﻠﻔﺔ ‪ .‬ﻭﻗﺩ ﺠﻌﻠﺕ‬

‫ﻫﺫﻩ ﺍﻟﺸﻤﻭﻟﻴﺔ ﺍﻟﻌﺎﻟﻡ ﻴﺘﺤﻭل ﺇﻟﻰ ﻗﺭﻴﺔ ﻜﻭﻨﻴﺔ ﺘﺘﺴﻡ‬

‫ﺒﺎﻟﺘﻘﺎﺭﺏ ﻭﺍﻟﺘﺭﺍﺒﻁ ﻭﺍﻟﺘﺩﺍﺨل‬

‫ﻭﺍﻟﺘﺄﺜﻴﺭ ﺍﻟﻤُﺘﺒﺎﺩل ﻓﻲ ﺠﻤﻴﻊ ﺍﻷﻭﺠﻪ ‪ ،‬ﻤﻤﺎ ﻓﺭﺽ ﻋﻠﻰ ﺍﻟﻤُﻨﻅﻤﺎﺕ ﻭﻗﺎﺩﺘﻬﺎ ﻋﻠﻰ ﺤﺩ‬

‫ﺴﻭﺍﺀ ﺤﺘﻤﻴﺔ ﺍﻟﺘﺄﺜﺭ ﻭﺍﻟﺘﺄﺜﻴﺭ ‪ ،‬ﻭﺒﺎﻟﺘﺎﻟﻲ ﺤﺘﻤﻴﺔ ﺍﻟﺘﻐﻴﻴﺭ ﺒﻤﺎ ﻴﺘﻔﻕ ﻤﻊ ﺍﻟﻨﻤﻭﺫﺝ ﺍﻟﻌﺎﻟﻤﻲ‬

‫ﻓﻲ ﻜل ﺃﻭﺠﻪ ﺍﻟﺤﻴﺎﺓ "‬ ‫)‪(1‬‬ ‫)‪(2‬‬

‫)‪(2‬‬

‫‪.‬‬

‫ﺤﺴﺏ ﺍﻟﺭﺴﻭل ﺤﺴﻴﻥ ‪ ،‬ﻤﺭﺠﻊ ﺍﺴﺒﻕ‪ ،‬ﺹ‪.31‬‬

‫ﺴﺎﻟﻡ ﺍﻟﻘﺤﻁﺎﻨﻲ‪ ،‬ﻤﺭﺠﻊ ﺴﺎﺒﻕ ‪،‬ﺹ‪.111‬‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ‪1424 /‬ﻫـ‬

‫ﺍﻟﺘﺭﺍﺙ ﺍﻟﻤﻌﺭﻓﻲ ﺍﻹﺴﻼﻤﻲ‬

‫ﻥ ﺍﻟﻨﻅﺎﻡ ﺍﻹﺩﺍﺭﻱ ﺍﻷﻗﻭﻯ ﻫﻭ ﺍﻟﻨﻅﺎﻡ ﺍﻟﻘﺎﺩﺭ ﻋﻠﻰ ﺍﺴﺘﻴﻌﺎﺏ ﻜل‬ ‫ﻭﻫﺫﺍ ﻴﻌﻨﻲ ﺃ ّ‬

‫ﺠﺩﻴﺩ ﻭﻤﻔﻴﺩ ‪ ،‬ﻭﻫﻭ ﺍﻟﻨﻅﺎﻡ ﺍﻟﻘﺎﺩﺭ ﻋﻠﻰ ﺘﺴﺨﻴﺭ ﻜل ﻤﻌﻁﻴﺎﺕ ﺍﻟﻌﺼﺭ ﻟﺨﺩﻤﺔ ﺃﻫﺩﺍﻓﻪ‬ ‫ﻥ ﻋﻠﻰ ﺍﻟﻨﻅﺎﻡ ﺍﻹﺩﺍﺭﻱ ﻓﻲ ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ﺃﻥ‬ ‫ﻭﻏﺎﻴﺎﺘﻪ ‪ .‬ﻭﺍﻨﻁﻼﻗﹰﺎ ﻤﻥ ﺫﻟﻙ ﻜﻠﻪ ﻓﺈ ّ‬ ‫ﻴﺤﺭﺹ ﻋﻠﻰ ﻤﻬﻤﺔ ﺍﻟﺘﻁﻭﻴﺭ ﺍﻟﻼﺯﻤﺔ ﻟﻤﺴﺎﻴﺭﺓ ﻅﺭﻭﻑ ﻭﺘﺤﺩﻴﺎﺕ ﺍﻟﻌﺼﺭ ‪ ،‬ﻭﺘﻠﺒﻴﺔ‬

‫ﻤﺘﻁﻠﺒﺎﺕ ﺍﻟﻤﺠﺘﻤﻊ ﻭﺤﺎﺠﺎﺘﻪ ‪ ،‬ﻭﺃﻥ ﻴُﻌﻨﻰ ﺒﻭﺴﺎﺌل ﺍﻟﺘﻁﻭﻴﺭ ﻟﻜل ﻤﺎ ﻤﻥ ﺸﺄﻨﻪ ﺍﻟﺘﺤﺴﻴﻥ‬ ‫ﻭﺍﻟﺘﺠﺩﻴﺩ ﻭﺍﻻﺒﺘﻜﺎﺭ ﻭﺍﻹﺒﺩﺍﻉ ﻓﻲ ﻤﺠﺎل ﺍﻟﻘﻴﺎﺩﺓ ﺍﻹﺩﺍﺭﻴﺔ ﻭﺍﻟﻔﻜﺭ ﺍﻹﺩﺍﺭﻱ ﺍﻟﺫﻱ ﺘﺩﻋﻭ‬

‫ﺍﻟﺤﺎﺠﺔ ﺇﻟﻴﻪ ﻓﻲ ﺍﻟﻤﺠﺘﻤﻊ ﺍﻟﻤﺴﻠﻡ ‪ ،‬ﻭﻟﻌل ﻤﻥ ﺃﺒﺭﺯ ﻭﺴﺎﺌل ﺍﻟﺘﻁﻭﻴﺭ ﺍﻹﺩﺍﺭﻱ ﺍﻟﻤﻘﺘﺭﺤﺔ‬ ‫ﻤﺎ ﻴﻠﻲ ‪:‬‬

‫ ﺍﻹﻓﺎﺩﺓ ﻤﻥ ﺍﻟﻤﻌﻁﻴﺎﺕ ﺍﻟﺤﻀﺎﺭﻴﺔ ﻭﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﻤﻌﺎﺼﺭﺓ ﻓﻲ ﺍﻟﻤﻴﺩﺍﻥ ﺍﻹﺩﺍﺭﻱ ‪ ،‬ﻭ‬‫ﺘﺴﺨﻴﺭﻫﺎ ﻟﺨﺩﻤﺔ ﺍﻟﻘﻀﺎﻴﺎ ﻭﺍﻟﻤﺴﺘﺠﺩﺍﺕ ﺍﻹﺩﺍﺭﻴﺔ ﺒﻤﺎ ﻴﺘﻔﻕ ﻤﻊ ﺃﻫﺩﺍﻑ ﻭﻤﺒﺎﺩ‬

‫ﺍﻹﺩﺍﺭﻱ ﻓﻲ ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ‪.‬‬

‫ﺍﻟﻨﻅﺎﻡ‬

‫‪ -‬ﺘﻭﺨﻲ ﻤﻌﺎﻴﻴﺭ ﺍﻟﺠﺩﺍﺭﺓ ‪ ،‬ﻭﺍﻟﻜﻔﺎﺀﺓ ﺍﻟﻤﻬﻨﻴﺔ ‪ ،‬ﻭﺍﻟﺴﻤﺎﺕ ﺍﻟﺸﺨﺼﻴﺔ ‪ ،‬ﻭﺍﺠﺘﻴﺎﺯ‬

‫ﺍﻟﺩﻭﺭﺍﺕ ﺍﻟﺘﺩﺭﻴﺒﻴﺔ ﻓﻴﻤﻥ ﻴﺘﻡ ﺍﺨﺘﻴﺎﺭﻫﻡ ﻟﺸﻐل ﺍﻟﻤﻬﺎﻡ ﺍﻟﻤﺨﺘﻠﻔﺔ ﻓﻲ ﺍﻟﻨﻅﺎﻡ ﺍﻹﺩﺍﺭﻱ ‪،‬‬ ‫ﻥ ﺇﻫﻤﺎل ﺫﻟﻙ ﻭﻋﺩﻡ ﺍﻟﻌﻨﺎﻴﺔ ﺒﻪ ﺴﻴﺅﺩﻱ ﺤﺘﻤﹰﺎ ﺇﻟﻰ ﺍﻟﻔﺴﺎﺩ ﺍﻹﺩﺍﺭﻱ‬ ‫ﻻﺴﻴﻤﺎ ﻭﺃ ّ‬ ‫ﻭﺍﻹﻀﺭﺍﺭ ﺒﺎﻟﻤﺼﻠﺤﺔ ﺍﻟﻌﺎﻤﺔ ‪.‬‬

‫ ﺍﻟﺤﺭﺹ ﻋﻠﻰ ﺘﻨﻅﻴﻡ ﻭﺘﻔﻌﻴل ﺍﻟﺩﻭﺭﺍﺕ ﺍﻟﺘﺩﺭﻴﺒﻴﺔ ﺍﻟﺘﻲ ﺘﺸﻤل ﺍﻟﺠﻭﺍﻨﺏ ﺍﻟﻤﻌﺭﻓﻴﺔ ‪،‬‬‫ﻭﺍﻟﻘﻴﻤﻴﺔ ‪ ،‬ﻭﺍﻟﻤﻬﺎﺭﻴﺔ ‪ ،‬ﺍﻟﻜﻔﻴﻠﺔ ﺒﺘﺤﻘﻴﻕ ﺃﻫﺩﺍﻑ ﻭ ﻤﻨﻬﺠﻴﺔ ﺍﻟﻨﻅﺎﻡ ﺍﻹﺩﺍﺭﻱ ﻓﻲ ﺍﻟﻔﻜﺭ‬

‫ﺍﻹﺴﻼﻤﻲ ﺍﻟﻤﺘﻁﻭﺭ ﻓﻲ ﻤﺨﺘﻠﻑ ﻤﺠﺎﻻﺕ ﻭﻤﻴﺎﺩﻴﻥ ﺍﻟﻌﻤل ﺍﻟﺘﻲ ﻴﺤﺘﺎﺠﻬﺎ ﺍﻹﺩﺍﺭﻴﻭﻥ ﻓﻲ‬

‫ﺍﻟﻤﺠﺘﻤﻊ ﺍﻟﻤﺴﻠﻡ ‪ ،‬ﻭﺘﺴﻬﻡ ﻓﻲ ﺇﻋﺩﺍﺩ ﺍﻟﻁﺎﻗﺎﺕ ﺍﻟﺒﺸﺭﻴﺔ ﺍﻟﻤﺅﻫﻠﺔ ‪ ،‬ﻭﺫﺍﺕ ﺍﻟﻜﻔﺎﺀﺓ‬

‫ﺍﻟﻌﺎﻟﻴﺔ ‪.‬‬

‫ ﻤﺭﺍﻋﺎﺓ ﺤﺎﺠﺎﺕ ﻭﻤﺘﻁﻠﺒﺎﺕ ﺍﻟﻌﺎﻤﻠﻴﻥ ﻓﻲ ﺍﻟﻤﺠﺘﻤﻊ ﺍﻟﻤﺴﻠﻡ ‪ ،‬ﻭﺘﻭﻓﻴﺭ ﺍﻟﻅﺭﻭﻑ‬‫ﺍﻟﻤﻨﺎﺴﺒﺔ ﻟﻬﻡ ﻭﺍﻟﻜﻔﻴﻠﺔ ﺒﺘﺸﺠﻴﻌﻬﻡ ﻭﺘﺤﻔﻴﺯﻫﻡ ﻋﻠﻰ ﺤﺏ ﺍﻟﻌﻤل ‪ ،‬ﻭﺠﻭﺩﺓ ﺍﻹﻨﺘﺎﺝ ‪.‬‬

‫ﺍﻹﺩﺍﺭﺓ ﻓﻲ ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ‬

‫ﺩ‪ .‬ﺼﺎﻟﺢ ﺒﻥ ﻋﻠﻰ ﺃﺒﻭﻋﺭّﺍﺩ‬

‫‪ -‬ﺍﻟﻌﻤل ﻋﻠﻰ ﺘﻭﺠﻴﻪ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻤﻌﺎﺭﻑ ﺒﻭﺠﻪ ﻋﺎﻡ ‪ ،‬ﻭﻋﻠﻡ ﺍﻹﺩﺍﺭﺓ ﺒﻭﺠﻪ ﺨﺎﺹ‬

‫ﺘﻭﺠﻴﻬﹰﺎ ﺇﺴﻼﻤﻴﹰﺎ ﻟﺘﺤﻘﻴﻕ ﻏﺎﻴﺎﺕ ﻭﺃﻫﺩﺍﻑ ﺍﻹﺴﻼﻡ ‪ ،‬ﻭﺍﺴﺘﺨﻼﺹ ﺍﻟﻤﻌﺎﻴﻴﺭ ﺍﻹﻟﻬﻴﺔ ‪،‬‬ ‫ﻭﺍﻟﺴﻨﻥ ﺍﻟﻜﻭﻨﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺍﻟﺘﻲ ﺘﻭﺠﱢﻪ ﺍﻟﺒﺸﺭ ‪ ،‬ﻭﺘﺤﻜﻡ ﺘﺼﺭﻓﺎﺘﻬﻡ ﻭﺘﻨﻅﻡ ﺤﻴﺎﺘﻬﻡ ‪.‬‬ ‫ﺭ‪:‬‬

‫ﺍﻟﻤ‬

‫‪ – 1‬ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ‪.‬‬

‫‪ - 2‬ﺃﺤﻤﺩ ﺒﻥ ﻤﺤﻤﺩ ﺒﻥ ﺤﻨﺒل ‪ :‬ﻤُﺴﻨﺩ ﺍﻹﻤﺎﻡ ﺃﺤﻤﺩ ‪،‬ﻤﺅﺴﺴﺔ ﻗﺭﻁﺒﺔ ﺍﻟﻘﺎﻫﺭﺓ "ﺒﺩﻭﻥ‬ ‫ﺘﺎﺭﻴ "‪.‬‬

‫‪ 3‬ﺃﺒﻭ ﺒﻜﺭ ﺒﻥ ﺃﺒﻲ ﺸﻴﺒﺔ ‪ :‬ﻤﺼﻨﻑ ﺍﺒﻥ ﺃﺒﻲ ﺸﻴﺒﺔ ‪ ،‬ﺘﺤﻘﻴﻕ ‪ :‬ﻜﻤﺎل ﻴﻭﺴﻑ ﺍﻟﺤﻭﺕ ‪:‬‬ ‫ﻤﻜﺘﺒﺔ ﺍﻟﺭﺸﺩ ‪ ،‬ﺍﻟﺭﻴﺎﺽ ‪1409‬ﻫـ ‪.‬‬

‫‪ -4‬ﻤﺤﻤﺩ ﺒﻥ ﺇﺴﺤﺎﻕ ﺒﻥ ﺨﹸﺯﻴﻤﺔ ﺍﻟﻨﻴﺴﺎﺒﻭﺭﻱ ‪ :‬ﺼﺤﻴﺢ ﺍﺒﻥ ﺨﹸﺯﻴﻤﺔ ‪ ،‬ﺘﺤﻘﻴﻕ ‪ :‬ﺩ‬ ‫ﻤﺤﻤﺩ ﺍﻷﻋﻅﻤﻲ ‪ ،‬ﺍﻟﻤﻜﺘﺏ ﺍﻹﺴﻼﻤﻲ ﺒﻴﺭﻭﺕ ‪1390 :‬ﻫـ ‪1970 -‬ﻡ ‪.‬‬

‫‪ -5‬ﻤﺤﻤﺩ ﺒﻥ ﺠﺭﻴﺭ ﺍﻟﻁﺒﺭﻱ ‪ ،‬ﺘﺎﺭﻴ ﺍﻟﻁﺒﺭﻱ ‪ ..‬ﺘﺎﺭﻴ ﺍﻷﻤﻡ ﻭﺍﻟﻤﻠﻭﻙ‪ ،‬ﻡ ‪ ، 2‬ﻁ‪، 3‬‬ ‫ﻤﺅﺴﺴﺔ ﻋﺯ ﺍﻟﺩﻴﻥ ﻟﻠﻁﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺭ‪ ،‬ﺒﻴﺭﻭﺕ ‪1413‬ﻫـ ‪1992 -‬ﻡ ‪.‬‬

‫‪ -6‬ﻤﺤﻤﺩ ﺒﻥ ﻋﺒﺩ ﺍﷲ ﺍﻟﺤﺎﻜﻡ ﺍﻟﻨﻴﺴﺎﺒﻭﺭﻱ ‪ . ،‬ﺍﻟﻤﺴﺘﺩﺭﻙ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺤﻴﻥ ‪ ،‬ﺘﺤﻘﻴﻕ ‪:‬‬ ‫ﻤﺼﻁﻔﻰ ﻋﺒﺩ ﺍﻟﻘﺎﺩﺭ ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺏ ﺍﻟﻌﻠﻤﻴﺔ ﺒﻴﺭﻭﺕ ‪1411‬ﻫـ ‪1990 -‬ﻡ ‪.‬‬

‫‪ -7‬ﻤﺤﻤﺩ ﺒﻥ ﻋﻴﺴﻰ ﺍﻟﺘﺭﻤﺫﻱ‪ :‬ﺴُﻨـﻥ ﺍﻟﺘﺭﻤﺫﻱ ‪ ،‬ﺘﺤﻘﻴﻕ ‪ :‬ﺃﺤﻤﺩ ﻤﺤﻤﺩ ﺸﺎﻜﺭ‬ ‫ﻭﺁﺨﺭﻭﻥ ‪ ،‬ﺩﺍﺭ ﺇﺤﻴﺎﺀ ﺍﻟﺘﺭﺍﺙ ﺍﻟﻌﺭﺒﻲ ﺒﻴﺭﻭﺕ ﺒﺩﻭﻥ ﺘﺎﺭﻴ ‪.‬‬

‫ﺍﻟﻤﺭﺍ‬

‫‪:‬‬

‫‪ -8‬ﺃﺒﻭ ﺍﻟﺤﺴﻥ ﺍﻟﻤﺎﻭﺭﺩﻱ ‪ :‬ﺍﻷﺤﻜﺎﻡ ﺍﻟﺴﻠﻁﺎﻨﻴﺔ ﻭ ﺍﻟﻭﻻﻴﺎﺕ ﺍﻟﺩﻴﻨﻴﺔ ‪ .‬ﻤﻥ ﻤﻁﺒﻭﻋﺎﺕ‬ ‫ﺍﻟﺭﺌﺎﺴﺔ ﺍﻟﻌﺎﻤﺔ ﻟﻬﻴﺌﺔ ﺍﻷﻤﺭ ﺒﺎﻟﻤﻌﺭﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻥ ﺍﻟﻤﻨﻜﺭ ‪ ،‬ﺍﻹﺩﺍﺭﺓ ﺍﻟﻌﺎﻤﺔ‬

‫ﻟﻠﺘﻭﻋﻴﺔ ﻭﺍﻟﺘﻭﺠﻴﻪ ‪ ،‬ﺭﻗﻡ ﺍﻟﻜﺘﺎﺏ ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺭﺒﻲ‪ ،‬ﺒﻴﺭﻭﺕ ‪ :‬ﺒﺩﻭﻥ ﺘﺎﺭﻴ ‪.‬‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ‪1424 /‬ﻫـ‬

‫ﺍﻟﺘﺭﺍﺙ ﺍﻟﻤﻌﺭﻓﻲ ﺍﻹﺴﻼﻤﻲ‬

‫‪ -9‬ﺃﺒﻭ ﺍﻟﺤﺴﻥ ﻋﻠﻲ ﺍﻟﺤﺴﻴﻨﻲ ﺍﻟﻨﺩﻭﻱ‪ :‬ﻤﺎﺫﺍ ﺨﺴﺭ ﺍﻟﻌﺎﻟﻡ ﺒﺎﻨﺤﻁﺎﻁ ﺍﻟﻤﺴﻠﻤﻴﻥ ‪ ،‬ﻁ ‪،8‬‬ ‫ﺩﺍﺭ ﻨﻬﺭ ﺍﻟﻨﻴل ‪1409 ،‬ﻫـ ‪1989 -‬ﻡ ‪.‬‬

‫‪ -10‬ﺃﺤﻤﺩ ﺇﺒﺭﺍﻫﻴﻡ ﺃﺒﻭ ﺴﻥ‪ :‬ﺍﻹﺩﺍﺭﺓ ﻓﻲ ﺍﻹﺴﻼﻡ ‪ .‬ﻁ‪3‬‬ ‫ﺍﻟﺴﻭﺩﺍﻨﻴﺔ ﻟﻠﻜﺘﺏ ﺍﻟﺨﺭﻁﻭﻡ ‪1404‬ﻫـ ‪1984 -‬ﻡ ‪.‬‬

‫‪ .‬ﺍﻟﺨﺭﻁﻭﻡ ‪ :‬ﺍﻟﺩﺍﺭ‬

‫‪ -11‬ﺤﺴﺏ ﺍﻟﺭﺴﻭل ﺤﺴﻴﻥ ﺃﺤﻤﺩ‪ :‬ﺍﻹﺩﺍﺭﺓ ﺍﻟﻌﺎﻤﺔ ﻓﻲ ﺍﻹﺴﻼﻡ ـ ﺍﻷﺼﻭل ﻭﺍﻟﺘﻁﺒﻴﻕ‪.‬‬ ‫ﺩﺍﺭ ﺍﻟﻨﻭﺍﺒﻎ ﻟﻠﻨﺸﺭ ﻭﺍﻟﺘﻭﺯﻴﻊ ‪ .‬ﺠﺩﺓ ‪1416‬ﻫـ‪.‬‬

‫‪ -12‬ﺴﺎﻟﻡ ﺒﻥ ﺴﻌﻴﺩ ﺤﺴﻥ ﺍﻟﻘﺤﻁﺎﻨﻲ ‪ :‬ﺍﻟﻘﻴﺎﺩﺓ ﺍﻹﺩﺍﺭﻴﺔ ‪ ..‬ﺍﻟﺘﺤﻭل ﻨﺤﻭ ﻨﻤﻭﺫﺝ ﺍﻟﻘﻴﺎﺩﻱ‬ ‫ﺍﻟﻌﺎﻟﻤﻲ ‪ " .‬ﺒﺩﻭﻥ ﻤﻜﺎﻥ " ‪1422 ،‬ﻫـ ‪ 2001 -‬ﻡ ‪.‬‬

‫‪ - 13‬ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﺒﻥ ﺇﺒﺭﺍﻫﻴﻡ ﺍﻟﻀﺤﻴﺎﻥ‪ :‬ﺍﻹﺩﺍﺭﺓ ﻭﺍﻟﺤﻜﻡ ﻓﻲ ﺍﻹﺴﻼﻡ – ﺍﻟﻔﻜﺭ‬ ‫ﻭﺍﻟﺘﻁﺒﻴﻕ ‪ .‬ﻁ‪ " ، 4‬ﺒﺩﻭﻥ ﻤﻜﺎﻥ " ‪1418 ،‬ﻫـ ‪1998 -‬ﻡ ‪.‬‬

‫‪ -14‬ﻋﺒﺩ ﺍﷲ ﺒﻥ ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﺍﻟﻔﺎﻴﺯ ‪ ،‬ﺍﻹﺩﺍﺭﺓ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻭﺍﻹﺩﺍﺭﺓ ﺍﻟﻤﺩﺭﺴﻴﺔ ‪ :‬ﻤﻁﺒﻌﺔ‬ ‫ﺴﻔﻴﺭ‪ ،‬ﺍﻟﺭﻴﺎﺽ ‪1413‬ﻫـ‪.‬‬

‫‪ -15‬ﻓﻬﺩ ﺼﺎﻟﺢ ﺍﻟﺴﻠﻁﺎﻥ ‪ :‬ﺍﻟﻨﻤﻭﺫﺝ ﺍﻹﺴﻼﻤﻲ ﻓﻲ ﺍﻹﺩﺍﺭﺓ ﻤﻨﻅﻭﺭ ﺸﻤﻭﻟﻲ ﻟﻺﺩﺍﺭﺓ‬ ‫ﺍﻟﻌﺎﻤﺔ ﻤﻁﺎﺒﻊ ﺍﻟﺨﺎﻟﺩ ﻟﻸﻭﻓﺴﺕ ‪ .‬ﺍﻟﺭﻴﺎﺽ‪1412 ،‬ﻫـ ‪1991-‬ﻡ ‪.‬‬

‫‪ -16‬ﻤﺤﻤﺩ ﺒﻥ ﻋﺒﺩ ﺍﷲ ﺍﻟﺒﺭﻋﻲ‪ :‬ﻤﺒﺎﺩ‬

‫ﺍﻹﺩﺍﺭﺓ ﻭﺍﻟﻘﻴﺎﺩﺓ ﻓﻲ ﺍﻹﺴﻼﻡ ﺩﺭﺍﺴﺔ ﻤﻘﺎﺭﻨﺔ‬

‫ﻨﺎﺩﻱ ﺍﻟﻤﻨﻁﻘﺔ ﺍﻟﺸﺭﻗﻴﺔ ﺍﻷﺩﺒﻲ‪ ،‬ﺍﻟﺩﻤﺎﻡ ‪1414‬ﻫـ ‪1994 -‬ﻡ ‪.‬‬

‫‪ - 17‬ﻤﺤﻤﻭﺩ ﻋﺴﱠﺎﻑ ‪ :‬ﺃﺼﻭل ﺍﻹﺩﺍﺭﺓ ﺩﺍﺭ ﺍﻟﻨﺎﺸﺭ ﺍﻟﻌﺭﺒﻲ ﺍﻟﻘﺎﻫﺭﺓ ‪ 1976‬ﻡ ‪.‬‬

‫ﺃﺯﻤﺔ ﺍﻷﻴﺩﺯ ‪ :‬ﻤﻨﻅﻭﺭ ﺍﺠﺘﻤﺎﻋﻲ – ﺜﻘﺎﻓﻲ ﺇﺴﻼﻤﻲ‬

‫ﻤ‬

‫)*(‬

‫‪ .‬ﺍﺤﻤ ﻤﺤﻤ ﺍﻟﺤ‬

‫)**(‬

‫ﻫﺫﺍ ﺍﻟﻜﺘﺎﺏ ﻭﻟﻴﺩ ﺭﺤﻠﺔ ﻁﻭﻴﻠﺔ ﻓﻲ ﺍﻟﺘﺄﻤل ﻭﺍﻟﺒﺤﺙ ﻭﺍﻟﺨﺒﺭﺓ ﺍﻟﺘﺭﺍﻜﻤﻴـﺔ ﻟﻠﻤﺅﻟـﻑ‬

‫ﺒﺩﺃﺕ ﺒﺤﺩﻴﺙ ﺘﻠﻔﺯﻴﻭﻨﻲ ﻤﻁﻭﱠل ﻋﻥ ﺍﻟﻭﻗﺎﻴﺔ ﻤﻥ ﻤﺭﺽ ﺍﻷﻴﺩﺯ ﺒﺩﻋﻭﺓ ﻤﻥ ﻤﺩﻴﺭ ﺇﻗﻠـﻴﻡ‬

‫ﺸﺭﻕ ﺍﻟﺒﺤﺭ ﺍﻟﻤﺘﻭﺴﻁ ﻟﻤﻨﻅﻤﺔ ﺍﻟﺼﺤﺔ ﺍﻟﻌﺎﻟﻤﻴﺔ‪ ،‬ﻭﻓﻰ ﺫﻟﻙ ﺍﻟﺤﺩﻴﺙ ﺍﻟﺫﻱ ﺘ ّﻡ ﺒﺎﻟﻘـﺎﻫﺭﺓ‬

‫‪1989‬ﻡ ﻭﺸﺎﺭﻙ ﻓﻴﻪ ﻋﺩﺩ ﻤﻥ ﺍﻟﺨﺒﺭﺍﺀ ﺍﻟﻌﺭﺏ ﻭﻤﺠﻤﻭﻋﺔ ﻤـﻥ ﻁـﻼﺏ ﺍﻟﺠﺎﻤﻌـﺎﺕ‬

‫ﺍﻟﻤﺼﺭﻴﺔ ‪ ،‬ﺃﺩﺭﻙ ﺒﺩﺭﻱ ﺠﻴﺩﹰﺍ ﺘﺠﺎﻫل ﺍﻟﻤﺨﺘﺼﻴﻥ ﻟﺩﻭﺭ ﺍﻹﺴﻼﻡ ﻓﻲ ﺍﻟﻭﻗﺎﻴﺔ ﻤﻥ ﺃﺨﻁﺎﺭ‬ ‫ﻼ ﻟﻠﻌﺎﻟﻡ " ﺍﻟﺩﺍﻋﻴﺔ " ﺤﺘﻰ ﻅﻬﺭ ﻫﺫﺍ ﺍﻟﻜﺘـﺎﺏ‬ ‫ل ﺫﻟﻙ ﺍﻷﻤﺭ ﻫﻤﹰﺎ ﻤﺘﺼ ﹰ‬ ‫ﻭﺁﺜﺎﺭ ﺍﻷﻴﺩﺯ ﻭﻅ ّ‬

‫ﻼ ﻭﻤﻘﺩﻤﺔ ﻭﺃﻟﱢﻑ ﺒﺎﻟﻠﻐﺔ ﺍﻹﻨﺠﻠﻴﺯﻴﺔ‬ ‫ﺇﻟﻲ ﺤﻴﺯ ﺍﻟﻭﺠﻭﺩ ‪ ،‬ﻭﺍﺸﺘﻤل ﺍﻟﻜﺘﺎﺏ ﻋﻠﻰ "‪ "11‬ﻓﺼ ﹰ‬

‫ﻓﻲ ﺃﺴﻠﻭﺏ ﺭﻓﻴﻊ ﻴﻨﻡ ﻋﻥ ﺒﺭﺍﻋﺔ ﺍﻟﻜﺎﺘﺏ ﺍﻟﻤﻌﻬﻭﺩﺓ ﻭﺘﻤﺭﺴﻪ ﻓﻲ ﺍﻟﺘﺄﻟﻴﻑ ﺒﻬـﺎ ‪ ،‬ﻭﻴﺒﻠـﻎ‬ ‫ﺍﻟﻜﺘﺎﺏ ‪ 333‬ﺼﻔﺤﺔ ﻤﻥ ﺍﻟﺤﺠﻡ ﺍﻟﻤﺘﻭﺴﻁ ﻭﻁﺒﺎﻋﺘﻪ ﺃﻨﻴﻘﺔ ﺘﺘﺨﻠﻠﻬﺎ ﺭﺴـﻭﻤﺎﺕ ﺴـﺎﺨﺭﺓ‬ ‫ﺘﻌﺒﱢﺭ ﻋﻥ ﻤﻀﻤﻭﻥ ﺍﻟﻜﺘﺎﺏ‪.‬‬

‫ﻭﻗﺩ ﺠﺎﺀﺕ ﻓﺎﺘﺤﺔ ﺍﻟﻜﺘﺎﺏ ﺤﺩﻴﺙ ﺍﻟﻤﺼﻁﻔﻰ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ " ﻟﻡ ﺘﻅﻬـﺭ‬

‫ﺍﻟﻔﺎﺤﺸﺔ ﻓﻲ ﻗﻭﻡ ﻗﻁ ﺇﻻ ﻓﺸﺎ ﻓﻴﻬﻡ ﺍﻟﻁﺎﻋﻭﻥ ﻭﺍﻷﻭﺠﺎﻉ ﺍﻟﺘﻲ ﻟﻡ ﺘﻜﻥ ﻓﻲ ﺃﺴﻼﻓﻬﻡ ﺍﻟﺫﻴﻥ‬ ‫ﻤﻀﻭﺍ " )‪ . (1‬ﺜﻡ ﺍﻗﺘﺒﺱ ﺍﻟﻤﺅﻟﱢﻑ ﻨﺼﹰﺎ ﻟﻠﻜﺎﺘﺏ ﺍﻷﻤﺭﻴﻜﻲ ﺭﻭﺕ – ﺒﺭﻨﺴﺘﻴﻥ ﻴﻘـﻭل ﻓﻴﻪ‬

‫ﻼ ﺇﻟﻰ ﺍﻟﻌﻘﺩ ﺍﻟﻤﺎﻀﻲ ‪ ،‬ﻭﺴﺄﻟﻨﺎ ﻟﻤﺎﺫﺍ ﻅﻬﺭ ﺍﻷﻴﺩﺯ ﻜﻤﺸﻜﻠﻪ ﻟﻠﻤﺨﻨﺜﻴﻥ ﻤﻥ‬ ‫"ﺇﺫﺍ ﺭﺠﻌﻨﺎ ﻗﻠﻴ ﹰ‬

‫ﺍﻟﺭﺠﺎل ‪ ،‬ﻋﻠﻰ ﺍﻟﺭﻏﻡ ﻤﻥ ﺍﻻﻋﺘﺭﺍﻑ ﺒﺎﻟﻤﻤﺎﺭﺴﺔ ﺍﻟﺠﻨﺴﻴﺔ ﺍﻟﻤﺜﻠﻴﺔ ‪ ،‬ﺴـﻴﻜﻭﻥ ﺍﻟﺠـﻭﺍﺏ‬

‫)*( ‪Badri: M., 1998. The Aids Crsis: An Islamic Socio- Cultural Perspective,‬‬ ‫‪Kulalambur.‬‬ ‫)**( ﺃﺴﺘﺎﺫ ﻤﺸﺎﺭﻙ – ﻋﻠﻡ ﺍﻟﻨﻔﺱ ‪ ،‬ﺠﺎﻤﻌﺔ ﺍﻟﺠﺯﻴﺭﺓ‪.‬‬ ‫‪.‬‬ ‫)‪ (1‬ﺴﻨﻥ ﺍﺒﻥ ﻤﺎﺠﺔ‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ ‪1424 /‬ﻫـ‬

‫ﺘﻘﺎﺭﻴﺭ ﻭﻤﺭﺍﺠﻌﺎﺕ‬

‫ﻭﺍﻀﺤﹰﺎ‪ :‬ﺃﺼﺒﺢ ﺍﻷﻴﺩﺯ ﻤﺸﻜﻠﺔ ﻭﻭﺒﺎﺀﹰﺍ ﺤﻴﻨﻤﺎ ﻋﻤﺕ ﺍﻟﻔﺎﺤﺸﺔ ﻭﺃﺼﺒﺢ ﺍﻻﺘﺼﺎل ﺍﻟﺠﻨﺴﻲ‬

‫ﺒﻴﻥ ﺍﻟﺭﺠﺎل ﺸﺎﺌﻌﹰﺎ ﺒﻁﺭﻕ ﺸﺎﺫﺓ ﻟﻡ ﺘﻌﺭﻑ ﻤﻥ ﻗﺒل ‪ ،‬ﻋﻼﻭﺓ ﻋﻠﻰ ﺍﻹﻤﻌﺎﻥ ﻓﻲ ﺘﻨـﺎﻭل‬

‫ﺍﻟﺨﻤﺭ ﻭﺍﻟﻤﺨﺩﺭﺍﺕ" ‪.‬‬

‫ﻥ ﺍﻷﻴﺩﺯ ﻫـﻭ ﻨﺘﻴﺠـﺔ‬ ‫ﻭﺘﺘﺠﺴﱠﺩ ﺍﻟﻔﻜﺭﺓ ﺍﻟﻤﺤﻭﺭﻴﺔ ﻟﻠﻜﺘﺎﺏ ﻓﻲ ﺃﻁﺭﻭﺤﺔ ﻤﻔﺎﺩﻫﺎ ﺃ ّ‬

‫ﻁﺒﻴﻌﻴﺔ ﻟﻠﺜﻭﺭﺓ ﺍﻟﺠﻨﺴﻴﺔ ﺍﻟﺘﻲ ﺘﺄﺴﺴﺕ ﻋﻠﻰ ﻤﺫﻫﺏ ﺍﻟﺤﺩﺍﺜﺔ ﻭﺍﻟﻼﺩﻴﻨﻴﻪ ﺍﻟﻐﺭﺒﻴﺔ ‪ ،‬ﻭﺃﻨـﻪ‬

‫ﺒﺫﻟﻙ ﻴﻤﺜل ﻤﻅﻬﺭﹰﺍ ﻤﻥ ﻤﻅﺎﻫﺭ ﺍﻟﺘﺭﻜﻴﺒﺔ ﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﻔﻠﺴـﻔﻴﺔ ﻟﻠﺤﻀـﺎﺭﺓ‬ ‫ﺍﻟﻐﺭﺒﻴﺔ ‪.‬‬

‫ﻭﻓﻰ ﻫﺫﻩ ﺍﻟﻭﺭﻗﺔ ﻨﺤﺎﻭل ﻗﺭﺍﺀﺓ ﺍﻟﻜﺘﺎﺏ ﻓﻲ ﺍﺨﺘﺼﺎﺭ ﻏﻴﺭ ﻤﺨل ﺜﻡ ﻨﺴـﺠل ﻤـﻥ‬

‫ﺒﻌﺩ ‪ ،‬ﺒﻌﺽ ﺍﻟﻤﻼﺤﻅﺎﺕ ‪ ،‬ﻏﻴﺭ ﺃﻨﻰ ﻓﻲ ﺍﻟﺒﺩﺀ ﺍﺴﺘﻤﻴﺢ ﺍﻟﻘﺎﺭ ﻋﺫﺭﹰﺍ ﻷﺒﻴﱢﻥ ﻤﺎ ﺤﻤﻠﻨـﻲ‬ ‫ﻹﻋﺩﺍﺩ ﻫﺫﻩ ﺍﻟﻭﺭﻗﺔ ﻗﺎﺭﺌﹰﺎ ﻟﻬﺫﺍ ﺍﻟﻌﻤل ﺍﻟـﺭﺍﺌﻊ ‪:‬‬

‫‪ :‬ﻤﻌﺭﻓﺘﻲ ﺒﺎﻟﻜﺎﺘﺏ ﺍﻟﻌﻤﻼﻕ ﻷﻜﺜﺭ ﻤﻥ ﻋﺸﺭﻴﻥ ﻋﺎﻤﹰﺎ ﺒﺩﺃﺕ ﺒﺎﻟﺘﻠﻤﺫﺓ ﻓـﻲ ﺍﻟﺴـﻨﺔ‬

‫ﺍﻷﻭﻟﻰ ﺍﻟﺠﺎﻤﻌﻴﺔ ‪ ،‬ﺤﻴﻨﻬﺎ ﺘﻌﻠﻤﻨﺎ ﻤﻨﻪ ﺍﻟﺤﺭﻭﻑ ﺍﻷﻭﻟﻰ ﻓـﻲ ﻤﻌﻨـﻰ ﺍﻟﺘﺄﺼـﻴل‬ ‫ﻭﺍﻷﺼﺎﻟﺔ ﺍﻟﻔﻜﺭﻴﺔ ‪ ،‬ﻭﻨﻬﻠﻨﺎ ﻤﺎ ﻗﺩﺭ ﻟﻨﺎ ﻤﻥ ﻋﻠﻤﻪ ﺍﻟﻐﺯﻴﺭ ‪ ،‬ﺜﻡ ﺼﺤﺒﻨﺎﻩ ﻤﻥ ﺒﻌﺩ ‪،‬‬

‫ﻓﻲ ﻤﺠﺎل ﺍﻟﺘﺩﺭﻴﺱ ﺒﺎﻟﺠﺎﻤﻌﺔ ‪ ،‬ﻭﺸﻬﺩﻨﺎ ﻋﻠﻰ ﻤﺩﺍﺭ ﻋﻘﺩﻴﻥ ﻤﻥ ﺍﻟﺯﻤـﺎﻥ ﺭﻭﺍﺌـﻊ‬ ‫ﺇﻨﺘﺎﺠﻪ ﺍﻟﻌﻠﻤﻲ ‪.‬‬

‫ﻻ ﺒﺎﻷﻋﻤﺎل ﺍﻟﻜﺒﻴﺭﺓ ﺫﺍﺕ ﺍﻟﻤﻀﻤﻭﻥ ﺍﻟﻬﺎﺩﻑ ﻭﺍﻟﺭﺴﺎﻟﺔ ﺍﻟﺤﻴﺔ ‪ ،‬ﻓﻘﺩ ﻋـﺎﻟﺞ‬ ‫ﻴ ‪ :‬ﺍﺤﺘﻔﺎ ﹰ‬ ‫ﺍﻟﻜﺎﺘﺏ ﻤﺴﺄﻟﺔ ﺍﻷﻴﺩﺯ ﺒﻭﻋﻲ ﻭﺒﺼﻴﺭﺓ ﻭﻗﺩﱠﻡ ﻟﻠﻌﺎﻟﻡ ﺃﺠﻤﻊ ﺃﺠﻤل ﻤﺭﺍﻓﻌــﺔ ﻓـﻲ‬ ‫ﻭﺜﻴﻘـﺔ " ﺤﻘﻭﻕ ﺍﻹﻨﺴﺎﻥ " ﺍﻟﻔﻁﺭﻴﺔ ‪.‬‬

‫ﻟ ‪ :‬ﻨﺎل ﺍﻟﻜﺘﺎﺏ ﺠﺎﺌﺯﺓ ﺃﻓﻀل ﻤﺅﻟﻑ ﻓﻲ ﻤﺠﺎل ﺍﻟﻁﺏ ﺍﻹﺴﻼﻤﻲ ﻟﻌـﺎﻡ ‪ 2000‬ﻜﻤﺎ‬ ‫ﺭﺍ‬

‫ﺃﻋﻴﺩ ﻁﺒﻌﻪ ﻤﺭﺍﺕ ﻋﺩﻴﺩﺓ ﻭﻨﻔﺩﺕ ﺠﻤﻴﻊ ﺍﻟﻁﺒﻌﺎﺕ ﻤﻥ ﺍﻟﻤﻜﺘﺒﺎﺕ ‪.‬‬

‫‪ :‬ﻋﻤل ﻤﺘﻔﺭﺩ ﻭﻏﻨﻰ ﻤﺜل ﻫﺫﺍ ﻴﺠﺏ ﺘﻌﻤﻴﻡ ﺍﻟﻔﺎﺌﺩﺓ ﻤﻨﻪ ﻟﻠﻘﺎﺭ ﺍﻟﻌﺭﺒﻲ ﻭﻁـﻼﺏ‬ ‫ﺍﻟﻌﻠﻡ ﺒﺘﺭﺠﻤﺘﻪ ﻭﻗﺭﺍﺀﺘﻪ ﻋﻠﻰ ﻨﺤﻭ ﻤﻴﺴﺭ ‪.‬‬

‫ﺃﺯﻤﺔ ﺍﻷﻴﺩﺯ ‪ :‬ﻤﻨﻅﻭﺭ ﺍﺠﺘﻤﺎﻋﻲ – ﺜﻘﺎﻓﻲ ﺇﺴﻼﻤﻲ‬

‫ﺩ‪.‬ﺃﺤﻤﺩ ﻤﺤﻤﺩ ﺍﻟﺤﺴﻥ ﺸﻨﺎﻥ‬

‫ﻤﺘ ﺍﻟﻜﺘ‬

‫ﻓﻲ ﺍﻟﻔﺼل ﺍﻷﻭل ‪ ،‬ﻗﺩﱠﻡ ﺍﻟﻤﺅﻟﻑ ﺸﺭﺤﹰﺎ ﻟﻤﺎﻫﻴﺔ ﺍﻷﻴﺩﺯ ﻭﺍﺼـﻔﹰﺎ ﺇﻴـﺎﻩ ﺒﻁـﺎﻋﻭﻥ‬

‫ﺍﻟﻘﺭﻥ ﺍﻟﻌﺸﺭﻴﻥ ﻭﺒﺎﺩﺌﹰﺎ ﺒﻭﺼﻑ ﺍﻟﺠﻬﺎﺯ ﺍﻟﻤﻨﺎﻋﻲ ﻓﻲ ﺤﺎﻟﺘﻪ ﺍﻟﺴﱠﻭﻴﺔ ﺒﺄﻨﻪ ﻫﺩﻴـﺔ ﺭﺒﺎﻨﻴـﺔ‬

‫ﻭﻫﺒﻬﺎ ﺍﷲ ﻟﻨﺎ ﺤﻤﺎﻴﺔ ﻤﻥ ﺍﻟﻤﻴﻜﺭﻭﺒﺎﺕ ﻭﺍﻷﻤﺭﺍﺽ ﺍﻟﺘﻲ ﺘﻨﺘﺸﺭ ﻓﻲ ﺍﻟﺒﻴﺌﺔ ﺍﻟﻁﺒﻴﻌﻴﺔ ﻤـﻥ‬

‫ﺤﻭﻟﻨﺎ ‪ ،‬ﻓﺈﺫﺍ ﻤﺎ ﻨﺠﺢ ﻓﻴﺭﻭﺱ ﺍﻷﻴﺩﺯ ﻓﻲ ﺍﻟﺩﺨﻭل ﺇﻟﻰ ﺠﺴﻡ ﺍﻟﻺﻨﺴﺎﻥ ﻋﺒـﺭ ﺍﻻﺘﺼـﺎل‬ ‫ﺍﻟﺠﻨﺴﻲ ﺃﻭ ﺍﻟﺩﻡ ﺍﻟﻤﻠﻭﺙ ﺃﻭ ﺃﻱ ﻁﺭﻕ ﺃﺨﺭﻯ ﻓﺈﻨﻪ ﺴﺭﻋﺎﻥ ﻤـﺎ ﻴﺒﺤـﺙ ﻋـﻥ ﺨﻼﻴـﺎ‬ ‫ﺘﺴﺘﻀﻴﻔﻪ ‪ ،‬ﺜﻡ ﻴﺴﺘﻌﺩ ﺭﻭﻴﺩﹰﺍ ﺭﻭﻴﺩﹰﺍ ﻟﻤﻌﺭﻜﺔ ﺸﺭﺴﺔ ﻤﻊ ﺍﻟﺨﻼﻴﺎ ﺍﻟﺘﺎﺌﻴﺔ ﺍﻟﻤﺴـﺌﻭل ﺍﻷﻭل‬

‫ﻥ ﻫﺫﻩ ﺍﻟﺨﻼﻴﺎ ﺃﻴﻀﹰﺎ ﺘﺄﺨﺫ ﻓﻲ ﺍﻟﺘﺄﻫﺏ ﻭﺍﻻﺴﺘﻌﺩﺍﺩ ﻟﻠﻤﻌﺭﻜـﺔ‬ ‫ﻓﻲ ﺠﻬﺎﺯ ﺍﻟﻤﻨﺎﻋﺔ ‪ ،‬ﻭﺒﻤﺎ ﺃ ّ‬ ‫ﺒﻤﺤﺎﻭﻟﺔ ﺍﻟﺘﻜﺎﺜﺭ ﺍﻟﺴﺭﻴﻊ ﻭﺍﻻﻟﺘﻔﺎﻑ ﺤﻭل ﺍﻟﻔﻴﺭﻭﺱ ﺍﻟﻐﺎﺯﻱ ‪ ،‬ﺇﻻ ﺃﻨﻬـﺎ ﺴـﺭﻋﺎﻥ ﻤـﺎ‬ ‫ﻴﺄﺨﺫﻫﺎ ﺍﻟﻌﻨﺎﺀ ﻓﺘﺘﻨﺎﻗﺹ ﻭﺘﺘﻀﺎﺀل ﺃﻤﺎﻡ ﺍﻟﺘﻜﺎﺜﺭ ﺍﻟﻤﻔﺯﻉ ﻟﻠﻔﻴﺭﻭﺱ ﻓﻴﻨﻬﺎﺭ ﺠﻬﺎﺯ ﺍﻟﻤﻨﺎﻋﺔ‬

‫ﻼ‬ ‫ﻼ ﻭﻫﺯﻴ ﹰ‬ ‫ﻭﻴﻔﻘﺩ ﺠﺴﻡ ﺍﻹﻨﺴﺎﻥ ﻗﺩﺭﺘﻪ ﻋﻠﻰ ﺍﻟﺘﺼﺩﻱ ﻟﻸﻤﺭﺍﺽ ﺍﻟﻤﻴﻜﺭﻭﺒﻴﺔ ﻭﻴﻐﺩﻭ ﻨﺤﻴ ﹰ‬

‫ﻥ ﺍﻟﻭﺼﻤﺔ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺍﻟﺘﻲ ﺘﺼﻴﺏ ﺍﻟﻔﺭﺩ ﺘﻅل ﺃﻜﺜﺭ ﺇﻴﻼﻤﹰﺎ ‪ ،‬ﻨﺴﺒﺔ ﻻﺭﺘﺒـﺎﻁ‬ ‫‪ ،‬ﻋﻠﻰ ﺃ ّ‬

‫ﻫﺫﺍ ﺍﻟﻤﺭﺽ ﺒﺎﻟﻤﻤﺎﺭﺴﺎﺕ ﺍﻟﺠﻨﺴﻴﺔ ﻏﻴﺭ ﺍﻷﺨﻼﻗﻴﺔ ‪ ،‬ﻭﻴﻤﻀﻲ ﺒﺭﻭﻓﻴﺴﻭﺭ ﻤﺎﻟﻙ ﺸﺎﺭﺤﹰﺎ‬

‫ﻥ ﺍﻟﻤﺅﻟـﻑ‬ ‫ﺍﻵﺜﺎﺭ ﺍﻟﻁﺒﻴﺔ ﻭﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﺍﻷﺨﻼﻗﻴﺔ ﻟﻤﺭﺽ ﺍﻷﻴﺩﺯ‪ ،‬ﻋﻠـﻰ ﺃ ّ‬ ‫ﻥ ﻴﺄﺨﺫ ﻓﻲ ﺍﻋﺘﺒﺎﺭﻩ ﺍﻟﺘﺎﺭﻴ ﺍﻷﻭﺭﺒﻲ ﺒﻤﺅﺜﺭﺍﺘﻪ‬ ‫ﻥ ﺃﻱ ﻜﻼﻡ ﻋﻥ ﺍﻷﻴﺩﺯ ﻴﺠﺏ ﺃ ّ‬ ‫ﻴﺫﻜﺭﻨﺎ ﺒﺄ ّ‬

‫ﺍﻟﻔﻠﺴﻔﻴﺔ ﻭﺍﻟﺩﻴﻨﻴﺔ ﻭﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺍﻟﺘﻲ ﺃﻓﻀﺕ ﺇﻟﻰ ﻤﺎ ﻴﻌﺭﻑ ﺒﺎﻟﺜﻭﺭﺓ ﺍﻟﺠﻨﺴﻴﺔ ‪،‬‬

‫ﻭﺘﺤﻠﱡل ﺍﻟﻨﺎﺱ ﻤﻥ ﺍﻻﻟﺘﺯﺍﻡ ﺍﻷﺨﻼﻗﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ‪ ،‬ﻓﻲ ﺇﻁﺎﺭ ﺍﻟﺒﺤـﺙ ﻋـﻥ ﺍﻟﺤﺭﻴـﺔ‬

‫ﺍﻟﻔﺭﺩﻴﺔ ﻭﺍﻟﺘﺤﺭﱡﺭ ﻤﻥ ﻗﻴﻭﺩ ﺍﻟﻜﻨﻴﺴﺔ ‪ ،‬ﺘﺒﻠﻭﺭ ﺫﻟﻙ ﻓﻲ ﺍﻟﻔﻠﺴﻔﺔ ﺍﻟﺘﻲ ﺴﺎﺩﺕ ﻓـﻲ ﻋﺼـﺭ‬

‫ﺍﻟﻨﻬﻀﺔ ﻭﻤﻥ ﺒﻌﺩ ‪ ،‬ﻋﺼﺭ ﺍﻟﺘﻨﻭﻴﺭ ﺜﻡ ﺒﻠﻐﺕ ﺫﺭﻭﺘﻬﺎ ﻓﻴﻤﺎ ﻋﺭﻑ ﺒﻤﺫﻫﺏ ﺍﻟﺤﺩﺍﺜﺔ ﻭﻤـﺎ‬ ‫ﺒﻌﺩ ﺍﻟﺤﺩﺍﺜﺔ ﻭﺍﻟﺘﻲ ﻴﻌﺯﻭ ﺇﻟﻴﻬﺎ ﺍﻟﻜﺎﺘﺏ ﺘﻭﺴﻴﻊ ﻤﻔـﺎﻫﻴﻡ ﺍﻟﺤﺭﻴـﺔ ﺍﻟﺠﻨﺴـﻴﺔ ﻭﺍﻹﺒﺎﺤﻴـﺔ‬

‫ﺍﻟﻤﻁﻠﻘﺔ ‪ ،‬ﻭﺍﻹﻤﻌﺎﻥ ﻓﻲ ﺍﻟﺤﺼﻭل ﻋﻠﻰ ﺍﻟﻤﺘﻌﺔ ﺍﻟﺠﻨﺴﻴﺔ ﺒﻜﺎﻓﺔ ﺍﻟﻭﺴـﺎﺌل ﻭﺒـﺄﻱ ﻟـﻭﻥ‬ ‫ﻴﺭﻴﺩﻩ ﺍﻹﻨﺴﺎﻥ ‪ ،‬ﺃﺩﺕ ﻫﺫﻩ ﺍﻟﻤﻔﺎﻫﻴﻡ ﺇﻟﻰ ﺃﻨﻤﺎﻁ ﺴﻠﻭﻜﻴﺔ ﻭﺍﺘﺠﺎﻫﺎﺕ ﺠﻨﺴﻴﺔ ﺸﺎﺫﺓ ﺘﻌﺯﱠﺯﺕ‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ ‪1424 /‬ﻫـ‬

‫ﺘﻘﺎﺭﻴﺭ ﻭﻤﺭﺍﺠﻌﺎﺕ‬

‫ﻥ ﺍﻷﻴﺩﺯ ﻤـﺎ ﻫـﻭ ﺇﻻ‬ ‫ﺒﻤﻤﺎﺭﺴﺎﺕ ﺘﻌﺎﻁﻰ ﺍﻟﺨﻤﻭﺭ ﻭﺍﻟﻤﺨﺩﺭﺍﺕ ‪ .‬ﺇﺫﻥ‪ ،‬ﻴﻘﻭل ﺍﻟﻤﺅﻟﻑ ﺃ ّ‬

‫ﻥ ﺍﻷﻴـﺩﺯ‬ ‫ﻨﺘﺎﺝ ﻁﺒﻴﻌﻲ ﻟﻤﻔﺎﻫﻴﻡ ﻓﻠﺴﻔﺔ ﺍﻟﺤﺩﺍﺜﺔ ‪ ،‬ﻭﻴﺨﺘﻡ ﺍﻟﻤﺅﻟﻑ ﻓﺼﻠﻪ ﺍﻷﻭل ﺒﻘﻭﻟـﻪ ﺃ ّ‬

‫ﺭﺒﻤﺎ ﻴﺼﺒﺢ ﺍﻟﻤﺭﺽ ﺍﻷﻭل ﺍﻟﺫﻱ ﻴﻁﻠﺏ ﺍﻟﺒﺭﺍﺀﺓ ﻤﻨﻪ ﺇﺫﺍ ﻤﺎ ﺘﻘﺩﻡ ﺍﻟﻤﺭﺀ ﻟﻠﺯﻭﺍﺝ ﺤﺴﺒﻤﺎ‬ ‫ﺘﺸﻴﺭ ﺍﻻﺘﺠﺎﻫﺎﺕ ﺍﻟﺴﺎﺌﺩﺓ ﺍﻵﻥ ﻓﻲ ﻤﺎﻟﻴﺯﻴﺎ ‪.‬‬

‫ﻓﻲ ﺍﻟﻔﺼل ﺍﻟﺜﺎﻨﻲ ﻭﺍﻟﺜﺎﻟﺙ ﻭﺍﻟﺭﺍﺒﻊ ﺘﻭﺴﻊ ﺍﻟﻜﺎﺘـﺏ ﻓـﻲ ﻤﻨﺎﻗﺸـﺔ ﺍﻟﺠﻭﺍﻨـﺏ‬

‫ﺍﻷﺨﻼﻗﻴﺔ ﻭﺍﻟﺘﺎﺭﻴﺨﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﻴﺔ ﻭﺍﻟﻔﻠﺴﻔﻴﺔ ﻭﺍﻟﻨﻔﺴﻴﺔ – ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﻠﻐﻭﻴﺔ ﻭﺍﻹﺘﺼﺎﻟﻴﺔ‬

‫ﻥ‬ ‫ﻭﺍﻟﻁﺒﻴﺔ ﺍﻟﻤﺘﻌﻠﻘﺔ ﺒﺎﻟﺜﻭﺭﺓ ﺍﻟﺠﻨﺴﻴﺔ ﺍﻟﺤﺩﻴﺜﺔ ‪ ،‬ﺒﻬﺩﻑ ﺘﻌﻀﻴﺩ ﻓﻜﺭﺘﻪ ﺍﻟﻤﺤﻭﺭﻴﺔ ﻭﻫـﻲ ﺃ ّ‬

‫ﻥ ﺍﻟﺠﻨﺱ‬ ‫ﺍﻟﺜﻭﺭﺓ ﺍﻟﺠﻨﺴﻴﺔ ﻨﺘﺎﺝ ﻁﺒﻴﻌﻲ ﻟﻔﻜﺭﺓ ﺍﻟﺤﺩﺍﺜﺔ ﺍﻟﻼﺩﻴﻨﻴﺔ ‪ ،‬ﻭﺘﺭﺘﺏ ﻋﻠﻰ ﺫﻟﻙ ‪ ،‬ﺃ ّ‬

‫ﺃﺼﺒﺢ ﺴﻠﻌﺔ ﺘﺒﺎﻉ ﻭﺘﺸﺘﺭﻯ ﺒﻌﻴﺩﹰﺍ ﻋﻥ ﻤﺠﺎل ﺍﻷﺨﻼﻕ ‪ ،‬ﻴﻤﺎﺭﺱ ﺒﺄﻱ ﺼﻭﺭﺓ ﻤﻤﻜﻨﺔ ﻓﻲ‬

‫ﻥ ﻫﺫﻩ ﺍﻟﻤﻤﺎﺭﺴـﺎﺕ ﻗـﺩ‬ ‫ﺃﻱ ﻭﻗﺕ ﻤﻤﻜﻥ ﻤﻊ ﺃﻱ ﺸﺨﺹ ﻤﻤﻜﻥ ‪ ،‬ﻭﻴﺫﻫﺏ ﺒﺩﺭﻱ ﺇﻟﻰ ﺃ ّ‬ ‫ﻥ ﻫـﺫﻩ ﺍﻟﺜـﻭﺭﺓ‬ ‫ﻁﺎﻟﺕ ﻋﻼﻗﺎﺕ ﺠﻨﺴﻴﺔ ﺒﺸﺭﻴﺔ ﻤﻊ ﺍﻟﺤﻴﻭﺍﻨﺎﺕ‪ ،‬ﻭﻴﺸﻴﺭ ﺍﻟﻤﺅﻟﻑ ﺇﻟـﻰ ﺃ ّ‬ ‫ﺍﻟﺠﻨﺴﻴﺔ ﻋﻠﻰ ﺍﻟﺭﻏﻡ ﻤﻤﺎ ﻭﺠﺩﺘﻪ ﻤﻥ ﺘﻌﺒﻴﺭ ﺒﺭﻜـﺎﻨﻲ ﻋـﻥ ﻨﻔﺴـﻬﺎ ﺇﺒـﺎﻥ ﺍﻟﺴـﺘﻴﻨﺎﺕ‬

‫ﻼ ﺃﺨﺫ ﺃﻭﺭﺒﺎ ﻭﺃﻤﺭﻴﻜﺎ ﻟﻜﻲ ﺘﺼﻼ‬ ‫ﻥ ﺯﻤﺎﻨﹰﺎ ﻁﻭﻴ ﹰ‬ ‫ﻭﺍﻟﺴﺒﻌﻴﻨﺎﺕ ﻤﻥ ﺍﻟﻘﺭﻥ ﺍﻟﻌﺸﺭﻴﻥ ‪ ،‬ﺇﻻ ﺃ ّ‬

‫ﺇﻟﻰ ﻨﻘﻁﺔ ﺍﻻﻨﻔﺠﺎﺭ ﺍﻟﺤﺎﻟﻲ ‪ ،‬ﻭﺃﻥ ﺘﺘﺨﻠﺼﺎ ﻤﻥ ﻤﺼﻁﻠﺤﺎﺕ ﻭﻤﻔﺎﻫﻴﻡ ﺍﻟﺯﻨـﺎ ﻭﺍﻟﻠـﻭﺍﻁ‬

‫ﻭﺘﺴﺘﻌﻴﺽ ﻋﻨﻬﺎ ﺘﺩﺭﻴﺠﻴﹰﺎ ﺒﻤﻔﺎﻫﻴﻡ ﻤﺜل ﺍﻟﻔﺎﺤﺸﺔ ‪ ،‬ﺍﻟﺠﻨﺴﻴﺔ ﺍﻟﻤﺜﻠﻴﺔ‪ ،‬ﻭﻫﺫﻩ ﺃﻴﻀﹰﺎ ﺘﻐﻴﺭﺕ‬

‫ﻓﻴﻤﺎ ﺒﻌﺩ ﻟﺘﺼﺒﺢ " ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺠﻨﺴﻴﺔ ﻏﻴﺭ ﺍﻟﺯﻭﺍﺠﻴﺔ " ‪" ،‬ﺍﻟﺠﻨﺱ ﻤﻊ ﺸﺭﻜﺎﺀ ﻤﺘﻌﺩﺩﻴﻥ"‪،‬‬ ‫ﻥ ﺘﻐﻴﻴﺭ ﻭﺍﺴﺘﺒﺩﺍل ﻫﺫﻩ ﺍﻟﻤﺼﻁﻠﺤﺎﺕ ﺠـﺎﺀ‬ ‫" ﻭﺒﺩﺍﺌل ﺍﻟﺠﻨﺴﻴﺔ ﺍﻟﻤﺜﻠﻴﺔ " ﻭﻟﻌﻠﻪ ﻭﺍﻀﺤﹰﺎ ﺃ ّ‬ ‫ﻤﺭﺘﺒﻁﹰﺎ ﺒﺘﻐﻴﻴﺭ ﻓﻲ ﺍﻻﺘﺠﺎﻫﺎﺕ ﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻨﺤﻭ ﺍﻟﺠﻨﺱ ‪.‬‬

‫ﻭﻴﻀﻴﻑ ﺒﺭﻭﻓﻴﺴﻭﺭ ﻤﺎﻟﻙ ‪،‬ﺇﻟﻰ ﻤﺎ ﺘﻘﺩﻡ ‪ ،‬ﻋﺎﻤل ﺁﺨـﺭ ﺘﺠﺎﻫﻠـﻪ ﺍﻟﺒـﺎﺤﺜﻭﻥ‬

‫ﺍﻟﻐﺭﺒﻴﻭﻥ ﻷﻨﻪ ﻴﻤﺜﱢل ﺴﻠﻭﻙ ﺍﺠﺘﻤﺎﻋﻲ ﻤﺘﺼﺎﻟﺢ ﻤﻊ ﺍﻟﻤﺯﺍﺝ ﺍﻟﻐﺭﺒﻲ ﺍﻟﻌﺎﻡ ﻭﻟﻜﻨﻪ ﺒﺎﻟﻁﺒﻊ‬ ‫ﻋﺎﻤل ﻤﺅﺜﺭ ﻓﻲ ﺍﻨﺘﺸﺎﺭ ﺍﻷﻴﺩﺯ ‪ ،‬ﺫﻟﻙ ﻫﻭ ﺘﻌﺎﻁﻰ ﺍﻟﻜﺤﻭل ﺍﻟﺫﻱ ﻴﻠﻌـﺏ ﻓـﻲ ﺍﻋﺘﻘـﺎﺩ‬

‫ﻥ ﻫـﺫﻩ ﺍﻟـﺩﻭل‬ ‫ﻼ ﻤـﻊ ﺃ ّ‬ ‫ﺍﻟﻤﺅﻟﻑ ﺩﻭﺭﹰﺍ ﺘﺭﻭﻴﺠﻴﹰﺎ ﻟﻠﻤﻤﺎﺭﺴﺎﺕ ﺍﻟﺠﻨﺴﻴﺔ ﻭﻴﻀﻴﻑ ﻗـﺎﺌ ﹰ‬

‫ﺃﺯﻤﺔ ﺍﻷﻴﺩﺯ ‪ :‬ﻤﻨﻅﻭﺭ ﺍﺠﺘﻤﺎﻋﻲ – ﺜﻘﺎﻓﻲ ﺇﺴﻼﻤﻲ‬

‫ﺩ‪.‬ﺃﺤﻤﺩ ﻤﺤﻤﺩ ﺍﻟﺤﺴﻥ ﺸﻨﺎﻥ‬

‫ﺍﻟﺼﻨﺎﻋﻴﺔ ﺘﻌﻠﻡ ﺘﻤﺎﻤﹰﺎ ﻤﺨﺎﻁﺭ ﺘﻨﺎﻭل ﺍﻟﻜﺤﻭل ﺇﻻ ﺃﻨﻬﺎ ﺃﺼﺒﺤﺕ ﺼﺎﻤﺘﻪ ﻭﻋﺎﺠﺯﺓ ﻤﻜﺒﻠﺔ‬

‫ﻥ ﺍﻟﺘﺠﺭﺒـﺔ‬ ‫ﺍﻷﻴﺩﻱ ﺘﺤﺕ ﺭﺯﻴﺢ ﻤﻔﺎﻫﻴﻡ ﺍﻟﺤﺩﺍﺜﺔ ﻭﺍﻟﺜﻭﺭﺓ ﺍﻟﺠﻨﺴﻴﺔ ﻭﺍﻟﺤﺭﻴﺔ ﺍﻟﻔﺭﺩﻴﺔ ﻷ ّ‬ ‫ﺍﻟﻤﺭﻴﺭﺓ ﻟﻔﺸل ﺤﻤﻠﺔ ﻤﻨﻊ ﺍﻟﻜﺤﻭل ﻓﻲ ﺃﻤﺭﻴﻜﺎ ﻓﻲ ﻋﺎﻡ ‪1920‬ﻡ ﻅﻠﺕ ﺤﻴﻪ ﻓﻲ ﺫﺍﻜـﺭﺓ‬

‫ﺘﻠﻙ ﺍﻟﺩﻭل‪.‬‬

‫ﻭﻋﺎﻟﺞ ﺒﺩﺭﻱ ﻓﻲ ﺍﻟﻔﺼل ﺍﻟﺨﺎﻤﺱ ﻤﺴﺄﻟﺔ ﻤﻥ ﺃﻴﻥ ﺠﺎﺀ ﺍﻷﻴﺩﺯ ؟ ﺠﺎﺀ ﻤﻥ ﺍﻟﺴﻭﺩ‬

‫ﺇﻟﻰ ﺍﻟﺒﻴﺽ ؟ ﺃﻡ ﺃﻨﻪ ﺼﻨﻊ ﻓﻲ ﺍﻟﻭﻻﻴﺎﺕ ﺍﻟﻤﺘﺤﺩﺓ ﺍﻷﻤﺭﻴﻜﻴﺔ ؟ ﻓﻴﺴﻭﻕ ﻓﻲ ﺫﻟﻙ ﺍﻟﺸﻭﺍﻫﺩ‬

‫ﻥ ﺍﻷﻴﺩﺯ ﻟﻴﺱ ﻫﻭ ﺒﻀﺎﻋﺔ ﺃﻓﺭﻴﻘﻴـﺔ‬ ‫ﻥ ﻴﻘﺭﺭ ﺃ ّ‬ ‫ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﻤﻭﺜﻘﺔ ﺍﻟﻭﺍﺤﺩ ﺘﻠﻭ ﺍﻵﺨﺭ ﺇﻟﻰ ﺃ ّ‬

‫ﻗﺩ ﺴﺒﺒﻬﺎ ﺍﻟﻘﺭﺩ ﺍﻷﺨﻀﺭ ﻟﻸﻨﺴﺎﻥ ﺍﻷﻓﺭﻴﻘﻲ ﺜﻡ ﺃﻨﺘﻘل ﺒﻌﺩ ﺫﻟﻙ ﺇﻟﻰ ﺃﻤﺭﻴﻜﺎ ﻜﻤﺎ ﺃﻨﻪ ﻟـﻡ‬ ‫ﻴﺄﺘﻴﻨﺎ ﻤﻥ ﻤﺠﺭﺓ ﻓﻀﺎﺌﻴﺔ ﻤﻘﺘﺤﻤﹰﺎ ﻋﻠﻴﻨﺎ ﺍﻟﻜﺭﺓ ﺍﻷﺭﻀﻴﺔ ﻭﻟﻡ ﻴﺼﻨﻊ ﻜﺫﻟﻙ ﻓﻲ ﺃﻀـﺎﺒﻴﺭ‬

‫ﺍﻟﻤﻌﺎﻤل ﺍﻟﺤﺭﺒﻴﺔ ﺍﻷﻤﺭﻴﻜﻴﺔ ﺍﻷﻴﺩﺯ ﺒﺒﺴﺎﻁﺔ ﺸﺩﻴﺩﺓ ﻫﻭ ﻤﺭﺽ ﺠﻨﺴـﻲ ﻨـﺎﺘﺞ ﻋـﻥ‬

‫ﺍﻟﻤﻤﺎﺭﺴﺎﺕ ﺍﻟﺠﻨﺴﻴﺔ ﺍﻟﻤﻨﺤﺭﻓﺔ ﺍﻟﺸﺎﺫﺓ ﺍﻟﺘﻲ ﻴﺘﻌﺎﻁﺎﻫﺎ ﺍﻷﻤﺭﻴﻜﻴـﻭﻥ ﺍﻟﺸـﻭﺍﺫ ﺠﻨﺴـﻴﹰﺎ‪.‬‬ ‫ﻥ ﺍﻻﺴﻡ ﺍﻟﺼﺤﻴﺢ ﻟﻠﻤﺭﺽ ﻋﻨﺩﻤﺎ ﻅﻬـﺭ ﺃﻭل ﻤـﺭﺓ ﻫـﻭ‬ ‫ﻭﻴﺴﺘﺩل ﺒﺩﺭﻱ ﻋﻠﻰ ﺫﻟﻙ ﺒﺄ ّ‬

‫‪ "GRID‬ﻭﻟﻴﺱ "‪ "AIDS‬ﻭﻴﺸﻴﺭ ﻤﺼﻁﻠﺢ ‪ GRID‬ﺇﻟﻰ ‪Gay- related Immune‬‬

‫‪ Deficiency‬ﺃﻯ ﻨﻘﺹ ﺍﻟﻤﻨﺎﻋﺔ ﺍﻟﻨﺎﺠﻡ ﻋﻥ ﺍﻟﻤﻤﺎﺭﺴﺎﺕ ﺍﻟﺠﻨﺴﻴﺔ ﺍﻟﻤﺜﻠﻴﺔ ‪ ،‬ﻭﺍﻷﻤــﺭ‬

‫"ﻜﺫﻟﻙ ‪ ،‬ﻓﻲ ‪ -‬ﻨﻅﺭ ﺍﻟﻜﺎﺘﺏ – ﻴﺼﻌﺏ ﻋﻠﻰ ﺃﻤﺭﻴﻜﺎ ﻭﻫﻰ ﻋﻠﻰ ﺍﺤﺘﻔﺎﻟﻬﺎ ﺒﺘﺴـﻨﻡ ﺫﺭﻯ‬

‫ﻥ ﺘﻜﻭﻥ ﻫﻲ ﻤﺼﺩﺭﺓ ﻫﺫﺍ ﺍﻟﻭﺒﺎﺀ ﺇﻟﻰ ﺒﻘﻴﺔ ﺩﻭل ﺍﻟﻌـﺎﻟﻡ ‪،‬‬ ‫ﻥ ﺘﺘﻘﺒل ﺃ ّ‬ ‫ﺍﻟﺤﻀﺎﺭﺓ ﺍﻟﺤﺩﻴﺜﺔ ﺃ ّ‬

‫ﻜﻴﻑ ﻻ ‪ ،‬ﻭﻫﻰ ﺘﻀﻊ ﺍﻟﻌﺎﻟﻡ ﻋﻠﻰ ﻤﺸﺎﺭﻑ ﻨﻬﺎﻴﺔ ﺍﻟﺘﺎﺭﻴ ‪ ،‬ﻜﻤﺎ ﻴـﺩﻋﻰ ﻓﻭﻜﻭﻴﺎﻤــﺎ‪.‬‬

‫ﻫﺫﻩ ﺍﻟﺤﺎﻟﺔ ﺍﻷﻤﺭﻴﻜﻴﺔ ‪ ،‬ﺘﺅﺩﻯ ﺇﻟﻰ ﻤﺎ ﻴﺴﻤﻴﻪ ﻋﻠـﻡ ﺍﻟﻨﻔـﺱ ﺍﻻﺠﺘﻤﺎﻋــﻲ " ﻤﻭﻗـﻑ‬

‫ﻤﻌﺭﻓﻲ ﺘﻨﺎﻗﻀﻲ " ﻭﺍﻟﺫﻱ ﺘﺼﺎﺤﺒﻪ ﻋﺎﺩﺓ ﺨﺒﺭﺓ ﻨﻔﺴﻴﺔ ﺃﻟﻴﻤﺔ ‪ ،‬ﻭﻟﻌل ﻫﺫﺍ ﺍﻟﻔﻬﻡ ﻴﻭﻀـﺢ‬

‫ﻟﻤﺎﺫﺍ ﻴﻨﺤﻭ ﺍﻟﻜﹸﺘﺎ ﺏ ﺍﻟﻐﺭﺒﻴﻭﻥ ﺒﺎﻟﻼﺌﻤﺔ ﻋﻠﻰ ﺍﻷﻓﺎﺭﻗﺔ ﻓﻴﻤﺎ ﻴﻌـﺭﻑ ﺒﻨﻅﺭﻴـﺔ " ﺍﻟﻘـﺭﺩ‬

‫ﺍﻷﺨﻀﺭ " ‪ ،‬ﻫﺫﺍ ﻤﻊ ﻭﻀﻭ ﺍﻟﺸﻭﺍﻫﺩ ﻭﺍﻷﺩﻟﺔ ﺍﻟﺘﻲ ﺘﻔﻨﺩ ﺫﻟﻙ ‪ ،‬ﻭﻤﻥ ﺍﻟﻁﺭﻑ ﺍﻵﺨـﺭ‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ ‪1424 /‬ﻫـ‬

‫ﺘﻘﺎﺭﻴﺭ ﻭﻤﺭﺍﺠﻌﺎﺕ‬

‫ﻥ ﺍﻷﻓﺎﺭﻗﺔ ﻴﺼﻔﻭﻥ ﺘﻠﻙ ﺍﻟﻨﻅﺭﻴﺔ ﺒﺄﻨﻬﺎ ﻤﺘﺤﺎﻤﻠﺔ ‪ ،‬ﻭﻤﺸﺤﻭﻨﺔ ﺒﻌﺩﺍﺀ ﺍﻟﺭﺠل ﺍﻷﺒـﻴﺽ‬ ‫ﻓﺈ ّ‬ ‫ﻭﻋﻨﺼﺭﻴﺘﻪ ﺍﻟﺒﺎﺌﻨﺔ ﻨﺤﻭ ﺍﻟﺭﺠل ﺍﻻﻓﺭﻴﻘﻲ ‪.‬‬

‫ﻥ ﻓﻴﺭﻭﺱ ﺍﻷﻴﺩﺯ ﺍﻨﺘﻘـل‬ ‫ﻭﻴﻠﺨﺹ ﺒﺩﺭﻱ ﺍﻟﻨﻅﺭﻴﺔ ﺍﻟﺴﺎﻟﻔﺔ ﺍﻟﺫﻜﺭ ﺒﺈﻴﺠﺎﺯ ﺸﺩﻴﺩ ‪ ،‬ﺃ ّ‬

‫ﻤﻥ ﺍﻟﻘﺭﺩ ﺍﻷﺨﻀﺭ ﺍﻷﻓﺭﻴﻘﻲ ﺇﻟﻰ ﺍﻟﺭﺠل ﺍﻷﻓﺭﻴﻘﻲ ‪ ،‬ﻭﻤﻨﻪ ﺍﻨﺘﻘل ﺇﻟـﻰ ﺴـﻜﺎﻥ ﺠـﺯﺭ‬

‫ﻫﺎﻴﺘﻲ ﻭﻤﻥ ﺜﻡ ﺇﻟﻰ ﺍﻷﻤﺭﻴﻜﺎﻥ ‪ ،‬ﻜل ﺫﻟﻙ ﺍﻟﺘﻁﻭﻴل ﻭﺍﻻﻟﺘﻔﺎﻑ ‪ ،‬ﺩﺍﻓﻌﻪ ﺍﻟﻬـﺭﻭﺏ ﻤـﻥ‬

‫ﻥ ﺍﻟﻤﺭﺽ ﻨﺸﺄ ﻭﺘﺭﻋﺭﻉ ﻓﻲ ﺠﻤﺎﻋﺎﺕ ﺍﻟﺸﻭﺍﺫ ﺠﻨﺴﻴﹰﺎ ﺍﻟﻤﻨﺘﺸﺭﻴﻥ ﻓـﻲ‬ ‫ﺍﻟﺤﻘﻴﻘﺔ ﺍﻟﻤﺭﺓ ﺃ ّ‬ ‫ﺸﻭﺍﺭﻉ ﻭﺃﺯﻗﺔ ﻤﺩﻴﻨﺔ ﺴﺎﻥ ﻓﺭﺍﻨﺴﺴﻜﻭ ﺍﻷﻤﺭﻴﻜﻴﺔ ‪ ،‬ﻭﻴﺼـﻑ ﺒـﺩﺭﻱ ﺫﻟـﻙ ﺍﻟـﺯﻋﻡ‬

‫ﺍﻷﻤﺭﻴﻜﻲ ﺒﺄﻨﻪ ﺨﻁل ﻜﺒﻴﺭ ﻭﻅﻠﻡ ﺼﺭﺍ ﻭﺃﻨﻪ ﻤﻥ ﺒﻌﺩ ﺫﻟﻙ ﻤﺤﺎﻭﻟﺔ ﺃﻤﺭﻴﻜﻴﺔ ﺒﺎﺌﺴﺔ ﻟﻔﻙ‬

‫ﺍﻟﺘﻨﺎﻗﺽ ﺍﻟﻤﻌﺭﻓﻲ ﺍﻟﺒﺎﺌﻥ ﻭﻴﺴﺘﺨﻠﺹ ﺍﻟﻤﺅﻟﻑ ﻤﻥ ﺫﻟﻙ ﺍﻻﺩﻋﺎﺀ ﺃﻨﻪ ﺤﺘﻰ ﺇﺫﺍ ﺍﻜﺘﺸـﻑ‬ ‫ﻟﻘﺎ ﻟﻌﻼﺝ ﻭﻤﻜﺎﻓﺤﺔ ﺍﻷﻴﺩﺯ ﻓﺈﻨﻪ ﻟﻥ ﻴﻜﻭﻥ ﻋﺎﺼﻤﹰﺎ ﻤﻥ ﺍﻹﺼﺎﺒﺔ ﺒﻤﺭﺽ ﺁﺨﺭ ﻴﻅﻬـﺭ‬ ‫ﺒﻔﻌل ﻁﻔﺭﺓ ﺠﻴﻨﻴﺔ ﺃﺨﺭﻯ ﺍﻟﻠﻬﻡ ﺇﻻ ﺇﺫﺍ ﺘﻐﻴﺭﺕ ﺍﺘﺠﺎﻫﺎﺕ ﺍﻟﺤﺩﺍﺜﺔ ﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴـﺔ‬

‫ﻥ ﻫﺫﺍ ﺍﻻﻋﺘﻘﺎﺩ‬ ‫ﺘﺠﺎﻩ ﺍﻟﺜﻭﺭﺓ ﺍﻟﺠﻨﺴﻴﺔ ﻭﺘﻌﺎﻁﻰ ﺍﻟﻜﺤﻭل ﻭﺍﻟﻤﺨﺩﺭﺍﺕ ‪ .‬ﻭﻴﻘﻭل ﺍﻟﻤﺅﻟﻑ ﺃ ّ‬ ‫ﻴﺸﺎﺭﻜﻨﻲ ﻓﻴﻪ ﺒﻌﺽ ﻤﻥ ﺍﻟﺒﺎﺤﺜﻴﻥ ﺍﻟﻐﺭﺒﻴﻴﻥ ﺃﻨﻔﺴﻬﻡ ‪ ،‬ﻭﻴﺴﺘﺸـﻬﺩ ﻓـﻲ ﺫﻟـﻙ ﺒﻤﻘﻭﻟـﺔ‬ ‫ﺒﺭﻨﺴﺘﻴﻥ ﺍﻟﺘﻲ ﺃﻭﺭﺩﻫﺎ ﺍﻟﻜﺎﺘﺏ ﻓﻲ ﻓﺎﺘﺤﺔ ﻜﺘﺎﺒﻪ ‪.‬‬

‫ﻭﻓﻰ ﺍﻟﻔﺼل ﺍﻟﺴﺎﺩﺱ ﻴﺘﺴﺎﺀل ﺍﻟﻜﺎﺘﺏ ﺴﺎﺨﺭﹰﺍ ﻫل "‪ "HIV‬ﻨﻤﺭ ﻤﺘـﻭﺤﺵ ‪ ،‬ﺃﻡ‬

‫ﻗﻁﺔ ﺃﻟﻴﻔﺔ ﺃﻭ ﻗﻁﺔ ﺃﻟﻴﻔﺔ ﺘﺤﻭﻟﺕ ﺇﻟﻰ ﻨﻤﺭ ﻤﺘﻭﺤﺵ ؟ ﻤﺸﻴﺭﹰﺍ ﺒﺫﻟﻙ ﺇﻟﻰ ﺍﻟﺠﺩل ﺍﻟﻌﻠﻤـﻲ‬ ‫ﻥ ﺍﻟﻤـﺭﺽ ﺍﻟﻭﺍﺤـﺩ‬ ‫ﺍﻟﺩﺍﺌﺭ ﻓﻲ ﺍﻟﺩﻭﺍﺌﺭ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻟﻁﺒﻴﺔ ﺤﻴﺙ ﻴﻌﺘﻘﺩ ﻤﻌﻅﻡ ﺍﻟﺒﺎﺤﺜﻴﻥ ﺃ ّ‬

‫ﻴﺴﺒﺒﻪ ﻓﻴﺭﻭﺱ ﻭﺍﺤﺩ ﺤﺴﺏ ﺍﻟﻤﻨﻁﻕ ﺍﻟﻌﻠﻤﻲ ﺍﻟﻤﻨﺴﻭﺏ ﺇﻟﻰ ﺍﻟﻌﺎﻟﻡ ﻟﻭﻴﺱ ﺒﺎﺴﺘﻴﺭ ﻭﻋﻠﻴـﻪ‬

‫ﺃﺼﺒﺢ ﺍﻻﻋﺘﻘﺎﺩ ﺍﻟﺴﺎﺌﺩ ﻓﻲ ﻫﺫﻩ ﺍﻷﻭﺴﺎﻁ ﺍﻟﻤﻬﻨﻴﺔ ﻫﻭ ﺍﻟﻤﻌﺎﺩﻟﺔ ﺍﻟﻤﺠﺭﺩﺓ "‪AIDS "HIV‬‬

‫ﺃﻱ ﻓﻴﺭﻭﺱ ﺍﻷﻴﺩﺯ = ﺍﻹﺼﺎﺒﺔ ﺒﻤﺭﺽ ﺍﻷﻴﺩﺯ" ‪.‬‬

‫ﻥ ﺍﻟﻤﺼﺎﺩﻗﺔ ﻋﻠﻰ ﻫﺫﻩ ﺍﻟﻨﻅﺭﻴﺔ ﻤﻥ ﻗﺒل ﺍﻟﻤﺅﺴﺴﺎﺕ ﺍﻟﻁﺒﻴـﺔ‬ ‫ﻭﻓﻰ ﻨﻅﺭ ﺍﻟﻜﺎﺘﺏ ﺃ ّ‬

‫ﺍﻟﻌﺎﻟﻤﻴﺔ ﻤﺜل " ﻤﻨﻅﻤﺔ ﺍﻟﺼﺤﺔ ﺍﻟﻌﺎﻟﻤﻴﺔ " ﻭ" ﻤﺭﻜﺯ ﺍﻟﺘﺤﻜﱡﻡ ﻭﺍﻟﺴﻴﻁﺭﺓ ﻋﻠﻰ ﺍﻷﻤﺭﺍﺽ "‬

‫ﺃﺯﻤﺔ ﺍﻷﻴﺩﺯ ‪ :‬ﻤﻨﻅﻭﺭ ﺍﺠﺘﻤﺎﻋﻲ – ﺜﻘﺎﻓﻲ ﺇﺴﻼﻤﻲ‬

‫ﺩ‪.‬ﺃﺤﻤﺩ ﻤﺤﻤﺩ ﺍﻟﺤﺴﻥ ﺸﻨﺎﻥ‬

‫ﺒﺎﻟﻭﻻﻴﺎﺕ ﺍﻟﻤﺘﺤﺩﺓ ‪ ،‬ﻗﺩ ﺃﺴﺒﻎ ﻋﻠﻴﻬﺎ ﺍﻟﻤﺼﺩﺍﻗﻴﺔ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺸﺠﻊ ﺍﻟﺒﺎﺤﺜﻴﻥ ﻓﻲ ﺍﻟﺘﺭﻜﻴـﺯ‬

‫ﻓﻘﻁ ﻋﻠﻰ ﻋﻠﻡ ﺍﻟﻔﻴﺭﻭﺴﺎﺕ ﺒﻐﻴﺔ ﺇﻜﺘﺸﺎﻑ ﻋﻼﺝ ﻨﺎﺠﻊ ﻟﻬﺫﺍ ﺍﻟﺩﺍﺀ ‪.‬ﻭﻓـﻰ ﺇﺸـﺎﺭﺓ ﻤـﻥ‬

‫ﻥ ﺫﻟﻙ ﺍﻟﻔﺭﻴﻕ ﻗﺩ ﺃﻏﻔـل ﺘﻤﺎﻤـﹰﺎ ﺘـﺄﺜﻴﺭ‬ ‫ﺍﻟﻜﺎﺘﺏ ﺒﻌﺩﻡ ﺍﺭﺘﻴﺎﺤﻪ ﻟﺫﻟﻙ ﺍﻻﺘﺠﺎﻩ ‪ ،‬ﻴﻘﻭل ﺃ ّ‬ ‫ﺍﻟﻤﻤﺎﺭﺴﺎﺕ ﺍﻟﺠﻨﺴﻴﺔ ﺍﻟﺸﺎﺫﺓ ﻭﺘﻌﺎﻁﻰ ﺍﻟﻜﺤﻭل ‪ .‬ﻭﻓﻰ ﺨﻀﻡ ﺫﻟﻙ ‪ ،‬ﺘﺄﺨﺫ ﺍﻟﺴﺎﺴﺔ ﻭﻗﺎﺩﺓ‬

‫ﺍﻟﻤﺠﺘﻤﻊ ﻏﻤﺭﺓ ﺍﻟﻨﺸﻭﺓ ﺒﺄﻨﻬﻡ ﺭﺼﺩﻭﺍ ﺍﻷﻤﻭﺍل ﺍﻟﻁﺎﺌﻠﺔ ﻟﻤﻜﺎﻓﺤﺔ ﺍﻷﻴﺩﺯ ﻭﻭﻀـﻊ ﺤـ ًﺩ‬

‫ﻟﻨﻬﺎﻴﺘﻪ ‪ ،‬ﻤﺘﻨﺎﺴﻴﻥ ﺩﻭﺭ ﺍﻟﻤﻤﺎﺭﺴﺔ ﺍﻟﺠﻨﺴﻴﺔ ﺍﻟﺨﺎﻁﺌﺔ ﻓﻲ ﺇﺩﺍﻤـﺔ ﺍﻟﻤـﺭﺽ ‪ ،‬ﻓﺎﺴـﻤﻊ‬

‫ﻻ ﻁﺎﺌﻠﺔ‬ ‫ﻟﻠﺭﺌﻴﺱ ﺍﻷﻤﺭﻴﻜﻲ ﺍﻟﺴﺎﺒﻕ ﻜﻠﻴﻨﺘﻭﻥ ﻴﻌﻠﻥ ﻋﻠﻰ ﺍﻟﻤﻸ ﺒﻘﺴﻡ ﻋﻅﻴﻡ ﺃﻨﻪ ﺭﺼﺩ ﺃﻤﻭﺍ ﹰ‬

‫ﻟﻤﺤﺎﺭﺒﺔ ﺍﻷﻴﺩﺯ ‪ ،‬ﻭﺍﻟﺫﻱ ﻫﻭ ﻓﻲ ﺭﺃﻴﻪ " ﺒﺒﺴﺎﻁﺔ ﻫﻭ ﻤﺭﺽ ﻭﻟﻴﺱ ﻫﻨﺎﻙ ﻤﺭﺽ ﻤـﻥ‬

‫ﻥ ﻴﻜـﻭﻥ‬ ‫ﻗﺒل ﺍﺴﺘﻌﺼﺕ ﻋﻠﻴﻨﺎ ﻫﺯﻴﻤﺘﻪ " ‪.‬ﻭﻴﻀﻴﻑ " ﻫﺩﻓﻨﺎ ﺍﻟﻌﺎﻡ ﻓﻲ ﻨﻬﺎﻴﺔ ﺍﻷﻤﺭ ﻻﺒﺩ ﺃ ّ‬

‫ﻋﻼﺝ ﺍﻟﺫﻴﻥ ﺃﺼﺎﺒﻬﻡ ﻓﻴﺭﻭﺱ ﺍﻟـ"‪ " HIV‬ﻤﻥ ﺍﻷﺤﻴﺎﺀ ﻭﺇﻴﺠﺎﺩ ﻤﺼل ﻴﺤﺼﻥ ﺍﻟﺒﻘﻴﺔ ﻤﻨﹼﺎ‬

‫ﻥ ﺍﻟﻤﺭﺽ‬ ‫ﻀﺩ ﻫﺫﺍ ﺍﻟﻔﻴﺭﻭﺱ " ﻭﻜﺄﻨﻲ ﺒﻪ – ﻋﻠﻰ ﺤﺩ ﺘﻌﺒﻴﺭ ﺍﻟﻜﺎﺘﺏ – ﻴﻁﻤﺌﻥ ﺸﻌﺒﻪ ﺒﺄ ّ‬ ‫ﻥ ﺘﺴﺘﻤﺭﻭﺍ ‪ ،‬ﺃﻴﻬﺎ ﺍﻟﺴﺎﺩﺓ ﻓﻲ ﺍﻻﺴﺘﻤﺘﺎﻉ ﺒﻨﻤﻁ‬ ‫ﺴﺘﺘﻡ ﻤﻼﺤﻘﺘﻪ ﻭﻫﺯﻴﻤﺘﻪ ﻭﻤﺎ ﻋﻠﻴﻜﻡ ﺇﻻ ﺃ ّ‬

‫ﺍﻟﺤﻴﺎﺓ ﺍﻷﻤﺭﻴﻜﻲ ﻜﻤﺎ ﻴﻨﺒﻐﻲ ‪.‬‬

‫ﻭﻴﻤﻀﻲ ﺒﺩﺭﻱ ﺸﺎﺭﺤﹰﺎ ﺘﻨﺎﻭل ﺍﻷﺯﻤﺔ ﻓﻲ ﺍﻟﻤﺅﺴﺴﺔ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﻐﺭﺒﻴـﺔ ﻭﻨﺎﻗـﺩﹰﺍ‬

‫ﻟﻠﻨﻅﺭﻴﺔ ﺍﻟﺘﻲ ﺘﺭﻜﱢﺯ ﻓﻘﻁ ﻋﻠﻰ ﻋﻠﻡ ﺍﻟﻔﻴﺭﻭﺴﺎﺕ ‪ ،‬ﻓﻴﺴﻭﻕ ﺍﻟﺸﺎﻫﺩ ﺘﻠﻭ ﺍﻵﺨﺭ ﻓﻲ ﺒﺭﺍﻋﺔ‬

‫ﻥ ﺍﻟﻤﺅﺴﺴﺔ ﺍﻷﻜﺎﺩﻴﻤﻴﺔ ﺍﻷﻤﺭﻴﻜﻴﺔ ﻗﺩ ﺘﻭﺼـﻠﺕ ﻭﺍﻗﺘﻨﻌـﺕ‬ ‫ﻭﺩﻗﺔ ﻭﺘﻭﺜﻴﻕ ﻤﺤﻜﻡ ﻋﻠﻰ ﺃ ّ‬ ‫ﻥ ﺒﺎﺤﺜﻴﻬﺎ ﻻ ﺫﻭﺍ ﺒﺎﻟﺼﻤﺕ ﻭﺃﺨﻔﻭﺍ ﻨﺘﺎﺌﺞ‬ ‫ﺘﻤﺎﻤﹰﺎ ﺒﺎﻷﺴﺒﺎﺏ ﺍﻟﺤﻘﻴﻘﻴﺔ ﻻﻨﺘﺸﺎﺭ ﺍﻷﻴﺩﺯ‪ ،‬ﺇﻻ ﺃ ّ‬ ‫ﺃﺒﺤﺎﺜﻬﻡ ‪ ،‬ﺘﻔﺎﺩﻴﹰﺎ ﻟﺴﻁﻭﺓ ﺍﻹﻋﻼﻡ ﻭﺨﻭﻓﹰﺎ ﻤﻥ ﻤﻭﺍﺠﻬﺔ ﺠﻤﻌﻴﺎﺕ ﺍﻟﺸﻭﺍﺫ ﺠﻨﺴﻴﹰﺎ ﻭﺠﻤﺎﻋﺎﺕ‬

‫ﺍﻟﻀﻐﻁ ‪ ،‬ﻭﺤﺠﺏ ﺍﻟﺩﻋﻡ ﺍﻟﻤﺎﻟﻲ ﻋﻥ ﺃﺒﺤﺎﺜﻬﻡ ‪ ،‬ﺘﻤﺎﻤﹰﺎ ﻜﻤﺎ ﺤﺩﺙ ﻟﻠﺒﺎﺤﺙ ﺴﻭﻨﺎﺒﻨﺩ ﻋـﺎﻡ‬ ‫ﻥ ﻨﻤﻁ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺫﻱ ﻴﺘﻌﺎﻁﺎﻩ ﺍﻟﺸﻭﺍﺫ ﺠﻨﺴﻴﹰﺎ ﻫـﻭ ﺍﻟﺴـﺒﺏ‬ ‫‪ 1983‬ﺤﻴﻨﻤﺎ ﺃﻋﻠﻥ ﺒﺠﺭﺃﺓ ‪ ،‬ﺃ ّ‬

‫ﻥ ﻤﻭﻗﻑ ﻫﺫﺍ ﺍﻟﺒﺎﺤﺙ ﺍﻷﻤـﻴﻥ ‪ ،‬ﻴﻌﻨـﻲ‬ ‫ﺍﻟﺤﻘﻴﻘﻲ ﻭﺭﺍﺀ ﺃﺯﻤﺔ ﺍﻷﻴﺩﺯ‪ .‬ﻭﻴﻘﻭل ﺒﺩﺭﻱ ‪ :‬ﺃ ّ‬

‫ﺘﺤﻭﻴل ﺍﻷﻨﻅﺎﺭ ﻤﻥ ﺍﻹﺸﺎﺭﺓ ﺒﺎﺘﻬﺎﻡ ﺍﻵﺨﺭﻴﻥ ﺇﻟﻰ ﺍﺘﻬﺎﻡ ﺍﻟﻤﻭﺍﻁﻨﻴﻥ ﺍﻷﻤﺭﻴﻜﻴﻴﻥ ‪ ،‬ﻭﻓـﻰ‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ ‪1424 /‬ﻫـ‬

‫ﺘﻘﺎﺭﻴﺭ ﻭﻤﺭﺍﺠﻌﺎﺕ‬

‫ﺭﺃﻱ ﻤﺎﻟﻙ ﻫﺫﺍ ﻭﺤﺩﻩ ﺴﺒﺒﹰﺎ ﻜﺎﻓﻴﹰﺎ ﻟﻠﺘﻨﻜﻴل ﺒﺎﻟﺒﺎﺤﺙ ﺴﻭﻨﺎﺒﻨﺩ ﻓﻲ ﺍﻟﻤﺤﺎﻓل ﺍﻟﺒﺤﺜﻴﺔ ﻭﺍﻟﻌﻠﻤﻴﺔ‬ ‫ﻭﺍﻹﻋﻼﻤﻴﺔ ‪ ،‬ﻭﻴﺴﻭﻕ ﺒﺩﺭﻱ ﺸﺎﻫﺩﹰﺍ ﺁﺨﺭ ﻋﻠﻰ ﻋﺴﻑ ﺍﻟﻤﺅﺴﺴﺔ ﺍﻟﻌﻠﻤﻴـﺔ ﺍﻷﻤﺭﻴﻜﻴـﺔ‬

‫ﻭﻭﻗﻭﻋﻬﺎ ﺘﺤﺕ ﺴﻴﻁﺭﺓ ﺍﻟﻬﺎﻟﺔ ﺍﻹﻋﻼﻤﻴﺔ ﻭﺍﻟﺴﻴﺎﺴﻴﺔ ﻭﺍﻻﺠﺘﻤـﺎﻋﻴﺔ ﻟﻠﺜﻘﺎﻓـﺔ ﺍﻟﻐﺭﺒﻴـﺔ‬

‫ﺤﻴﺙ ﻴﺫﻜﺭ ﻤﻘﻭﻟﺔ ﺍﻟﺒﺎﺤﺙ ﺍﻷﻤﺭﻴﻜﻲ ﺍﻟﺸﻬﻴﺭ ﺒﺭﻨﺴﺘﻴﻥ " ﻟﻘﺩ ﺃﻤﻌﻨﺕ ﺍﻟﻨﻅﺭ ﻭﺍﻟﺘﺤﻠﻴـل‬ ‫ﻓﻲ ﺍﻟﻤﻌﻠﻭﻤﺎﺕ ﺍﻟﻁﺒﻴﺔ ﻓﻭﺠﺩﺕ ﻨﻅﺭﻴﺘﻨﺎ ﻋـﻥ ﺍﻷﻴـﺩﺯ ﻤﻠﻴﺌـﺔ ﺒـﺎﻟﺜﻘﻭﺏ ﺍﻟﻭﺍﻀـﺤﺔ‬

‫ﻭﺍﻟﺘﻨﺎﻗﻀﺎﺕ ﺍﻟﻤﺸﻭﺸﺔ ‪ ،‬ﻭﺍﻟﻤﻔﺎﺭﻗﺎﺕ ﺍﻟﺒﺎﺌﻨﺔ ‪ ،‬ﺃﻨﺎ ﻻ ﺃﻗﻭل ﻫﻨﺎ ﺃﻜﺜﺭ ﻤﻤﺎ ﻗﺎل ﺒﻪ ﺍﻷﺩﺏ‬

‫ﺍﻟﻁﺒﻲ ﻋﻥ ﺍﻷﻴﺩﺯ ‪ ،‬ﻭﻟﻜﻥ ﺍﻟﻔﺎﺭﻕ ﺍﻟﻭﺤﻴﺩ ﺃﻨﻨﻲ ﺃﺴﺘﻁﻴﻊ ﺃﻥ ﺃﻗﻭل ﺫﻟﻙ ﺠﻬﺭﺓ ﻭﻋﻼﻨﻴـﺔ‬ ‫ﻋﻠﻰ ﺼﻌﻴﺩ ﺍﻟﺤﻴﺎﺓ ﺍﻟﻌﺎﻤﺔ ﺒﻴﻨﻤﺎ ﻻ ﻴﺴﺘﻁﻴﻊ ﻤﻌﻅﻡ ﺍﻟﺒﺎﺤﺜﻴﻥ ﻭﺍﻟﻌﺎﻤﻠﻴﻥ ﻓﻲ ﻤﺠﺎل ﺍﻷﻴﺩﺯ‬

‫ﺫﻟﻙ " ‪.‬‬

‫ﻻ ﻴﺴﺘﻁﻴﻊ ﺍﻟﺒﺎﺤﺜﻭﻥ ﺍﻟﻐﺭﺒﻴﻭﻥ – ﻓﻲ ﻨﻅﺭ ﺍﻟﻜﺎﺘﺏ – ﺃﻥ ﻴﺸﻴﺭﻭﺍ ﺼﺭﺍﺤﺔ ﺇﻟـﻰ‬

‫ﻥ ﺍﻟﺜـﻭﺭﺓ ﺍﻟﺠﻨﺴـﻴﺔ ﻫـﻲ ﺃﻡ‬ ‫ﻥ ﻨﺘﺎﺌﺞ ﺃﺒﺤﺎﺜﻬﻡ ﺘﻭﻀﺢ ﺒﺠﻼﺀ ﺃ ّ‬ ‫ﺍﻟﺜﻭﺭﺓ ﺍﻟﺠﻨﺴﻴﺔ ‪ ،‬ﺇﻻ ﺃ ّ‬

‫ﻥ ﻓﻜـﺭ ﺍﻟﺤﺩﺍﺜـﺔ‬ ‫ﺍﻟﻜﺒﺎﺌﺭ ﻭﻫﻰ ﺍﻟﻘﻀﻴﺔ ﻭﻤﻭﻁﻥ ﺍﻟﺩﺍﺀ ‪،‬ﻭﻟﻬﺫﺍ ﺍﻟﺴﺒﺏ ﻴﺘﻭﻗﻊ ﺒـﺩﺭﻱ ﺃ ّ‬

‫ﺍﻟﻐﺭﺒﻲ ‪ ،‬ﻭﺜﻭﺭﺘﻪ ﺍﻟﺠﻨﺴﻴﺔ ﺴﻴﺴﺘﻤﺭﺍﻥ ﻓﻲ ﺘﺠﺎﻫل ﺍﻟﺩﻟﻴل ﺍﻟﻌﻠﻤﻲ ﺍﻟﻘـﺎﺌﻡ ﻓـﻲ ﻭﺠـﻪ‬ ‫ﻻ ﻋﻥ ﺘﻐﻴﻴﺭ ﺍﺘﺠﺎﻫـﺎﺕ ﺍﻹﺒﺎﺤﻴـﺔ‬ ‫ﺃﻁﺭﻭﺤﺔ ﺍﻟﺒﺤﺙ ﻋﻥ ﻟﻘﺎ ﺘﺤﺼﻴﻥ ﻀﺩ ﺍﻷﻴﺩﺯ ﺒﺩ ﹰ‬

‫ﺍﻟﺠﻨﺴﻴﺔ ﺍﻟﻤﺘﺠﺫﺭﺓ ﻓﻲ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻐﺭﺒﻴﺔ ‪.‬‬

‫ﻭﻴﺫﻜﱢﺭ ﺒﺭﻭﻓﻴﺴﻭﺭ ﺒﺩﺭﻱ ‪ -‬ﺍﻟﻘﺎﺭﻱ ﺍﻟﻜﺭﻴﻡ – ﺒﻌﺩ ﺃﻥ ﺘﻤﺕ ﻤﻨﺎﻗﺸـﺔ ﺍﻟﻨﻅﺭﻴـﺔ‬

‫ﻥ ﻓﻴﺭﻭﺯ ﺍﻷﻴﺩﺯ "‪ = "HIV‬ﺍﻹﺼﺎﺒﺔ ﺒﻤﺭﺽ ﺍﻷﻴﺩﺯ‪ ،‬ﺃﻨﻪ ﺍﻵﻥ ﺒﺼﺩﺩ ﺘﺤﻠﻴـل‬ ‫ﺍﻟﻘﺎﺌﻠﺔ ﺒﺄ ّ‬

‫ﻥ ﻓﻴﺭﻭﺱ ﺍﻷﻴﺩﺯ ﻴﺘﺴﺒﺏ ﻓﻲ ﺍﻹﺼﺎﺒﺔ ﺒـﺎﻟﻤﺭﺽ ﻭﻟﻜﻨـﻪ‬ ‫ﺍﻟﻨﻅﺭﻴﺔ ﺍﻟﻤﻘﺎﺒﻠﺔ ﺍﻟﺘﻲ ﺘﻘﻭل ﺃ ّ‬

‫ﻟﻴﺱ ﺴﺒﺒﹰﺎ ﻜﺎﻓﻴﹰﺎ ﻟﻭﺤﺩﻩ ﻭﺇﻨﹼﻤﺎ ﻫﻨﺎﻙ ﻤﺠﻤﻭﻋﺔ ﻋﻭﺍﻤل ﺃﺨﺭﻯ ﺫﺍﺕ ﺃﻫﻤﻴﺔ ﺒﺎﻟﻐﺔ ﺒﺤﻴـﺙ‬ ‫ﻥ ﺘﻀﺎﻓﺭﻫﺎ ﻤﻊ ﺍﻟﻔﻴﺭﻭﺱ ﻴﺠﻌل ﺍﻹﺼﺎﺒﺔ ﺤﺘﻤﻴﺔ‪ .‬ﻭﺒﻠﻐﺔ ﺍﻟﻜﺎﺘﺏ ﺍﻟﻤﻤﺘﻌﺔ ﻭﺘﺸـﺒﻴﻬﺎﺘﻪ‬ ‫ﺃّ‬

‫ﻥ " ‪ " HIV‬ﻓﻲ ﻨﻔﺴﻪ ﻋﺒﺎﺭﺓ ﻋﻥ ﻗﻁﺔ ﺃﻟﻴﻔﺔ ﻭﻤﻊ ﺘﻀـﺎﻓﺭ ﺘﻠـﻙ ﺍﻟﻌﻭﺍﻤـل‬ ‫ﺍﻟﺒﻠﻴﻐﺔ ‪ ،‬ﺃ ّ‬ ‫ﻴﺼﺒﺢ ﻨﻤﺭﹰﺍ ﻤﺘﻭﺤﺸﹰﺎ ‪ ،‬ﺃﻤﺎ ﺍﻟﻌﻭﺍﻤل ﺍﻟﻤﺸـﺎﺭ ﺇﻟﻴﻬـﺎ ‪ ،‬ﻓﻬـﻲ ﺍﻟﺠـﺭﺍﺜﻴﻡ ﻭﺍﻟﺒﻜﺘﻴﺭﻴـﺎ‬

‫ﺃﺯﻤﺔ ﺍﻷﻴﺩﺯ ‪ :‬ﻤﻨﻅﻭﺭ ﺍﺠﺘﻤﺎﻋﻲ – ﺜﻘﺎﻓﻲ ﺇﺴﻼﻤﻲ‬

‫ﺩ‪.‬ﺃﺤﻤﺩ ﻤﺤﻤﺩ ﺍﻟﺤﺴﻥ ﺸﻨﺎﻥ‬

‫ﻥ ﺃﻱ ﺸﺨﺹ ﺘﻘﺭﻴﺒﹰﺎ ﻤﻥ ﻤﺠﺘﻤـﻊ‬ ‫ﻭﺍﻟﻤﻴﻜﺭﻭﺒﺎﺕ ﺍﻟﻁﻔﻴﻠﻴﺔ ﺍﻟﺘﻲ ﺃﻜﺩﺕ ﺍﻟﻤﺴﻭ ﺍﻟﻌﻠﻤﻴﺔ ﺃ ّ‬

‫ﺍﻟﺸﻭﺍﺫ ﺠﻨﺴﻴﹰﺎ ﻴﺄﺨﺫ ﺤﻅﻪ ﺍﻟﻭﺍﻓﺭ ﻤﻨﻬﺎ‪ .‬ﻭ ﻴﺤﺭﱢﺭ ﺒﺩﺭﻱ ﺸﺎﻫﺩﹰﺍ ﻗﻭﻴﹰﺎ ﻤﻥ ﺃﺒﺤﺎﺙ ﺍﻟﻌـﺎﻟﻡ‬ ‫ﺍﻟﻐﺭﺒﻰ ﻟﻴﻭﻤﻭﻨﺘﺎﻗﻨﻴﺭ ‪ ،‬ﻴﺅﻴﱢﺩ ﻤﺎ ﺫﻫﺏ ﺇﻟﻴﻪ‪ .‬ﻭﻟﻴﻭﻤﻭﻨﺘﺎﻗﻨﻴﺭ ﻫﻭ ﺃﺤﺩ ﻤﺸﺎﻫﻴﺭ ﺍﻟﺒﺤﺙ ﻓﻲ‬ ‫ﻤﺠﺎل ﺍﻷﻴﺩﺯ ﻭﻴﻌﻤل ﻓﻲ ﻤﻌﻬﺩ ﺒﺎﺴﺘﻴﺭ ﺒﺒﺎﺭﻴﺱ ‪ ،‬ﺇﻟﻴﻪ ﻴﺭﺠﻊ ﺍﻟﻔﻀل ﻓﻲ ﺃﻭل ﺍﻜﺘﺸـﺎﻑ‬

‫ﻟﻔﻴﺭﻭﺱ ﺍﻷﻴﺩﺯ ﻓﻲ ﺒﺩﺍﻴﺔ ﺍﻟﺜﻤﺎﻨﻴﻨﺎﺕ ‪ ،‬ﻋﺎﻟﻡ ﺒﻬﺫﻩ ﺍﻟﻘﺎﻤﺔ ﺘﻜﻭﻥ ﻷﺒﺤﺎﺜﻪ ﺃﻫﻤﻴﺔ ﻗﺼـﻭﻯ‬

‫ﻓﻲ ﺘﻘﺩﻴﺭ ﺍﻟﻜﺎﺘﺏ ﻭﺘﻤﺜل ﺸﻬﺎﺩﺘﻪ ﺍﻟﺘﺎﻟﻴﺔ ﺼﻔﻌﺔ ﻗﻭﻴﺔ ﻋﻠﻰ ﻭﺠـﻪ ﺍﻟﻤﺩﺭﺴـﺔ ﺍﻟﻁﺒﻴـﺔ‬ ‫ﻥ ﺠﺴـﻡ‬ ‫ﻥ ﻟﻠﻤﺭﺽ ﺍﻟﻭﺍﺤﺩ ‪ ،‬ﻓﻴﺭﻭﺱ ﻭﺍﺤﺩ ‪ ،‬ﻴﻘﻭل ﻫﺫﺍ ﺍﻟﺒﺎﺤﺙ ﺃ ّ‬ ‫ﺍﻟﺘﻘﻠﻴﺩﻴﺔ ﺍﻟﻤﺘﻤﺴﻜﺔ ﺒﺄ ّ‬ ‫ﺍﻹﻨﺴﺎﻥ ﺴﻴﺼﺎﺏ ﺒﻤﺭﺽ ﺍﻷﻴﺩﺯ ﻓﻘﻁ ‪ ،‬ﻋﻨﺩﻤﺎ ﻴﻜـﻭﻥ "‪ " HIV‬ﻤﺼـﺤﻭﺒﹰﺎ ﺒـﺒﻌﺽ‬

‫ﻥ ﻓﻴﺭﻭﺱ ﺍﻷﻴـﺩﺯ‬ ‫ﺍﻟﻤﻠﻭﺜﺎﺕ ﺍﻟﺒﺎﻜﺘﻴﺭﻴﺔ ﻭﺍﻟﻁﻔﻴﻠﻴﺔ ‪ ،‬ﻫﺫﺍ ﺍﻟﺤﺩﻴﺙ ﻴﺅﻴﺩ ﻤﺎ ﺫﻫﺒﻨﺎ ﺇﻟﻴﻪ ﺒﺄ ّ‬

‫ﺇﻨﻤﺎ ﻫﻭ ﻗﻁﺔ ﺃﻟﻴﻔﺔ ﺘﺤﻭﻟﺕ ﺇﻟﻰ ﻨﻤﺭ ﻤﺘﻭﺤﺵ ‪.‬‬

‫ﻥ ﺍﻟﻤﻤﺎﺭﺴﺔ ﺍﻟﺠﻨﺴﻴﺔ ﺍﻟﺸﺭﺠﻴﺔ ﺍﻟﺘﻲ ﻨﺠﻤـﺕ ﻋـﻥ ﺜـﻭﺭﺓ‬ ‫ﻭﻜﻤﺎ ﺴﺒﻕ ﺍﻟﻘﻭل ﻓﺈ ّ‬

‫ﻥ ﻫﻨﺎﻙ ﺃﻤﺜﻠـﺔ ﻓـﻲ ﻗـﺩﻤﺎﺀ‬ ‫ﻼ ‪ ،‬ﺼﺤﻴﺢ ﺃ ّ‬ ‫ﺍﻟﺤﺩﺍﺜﺔ ﺍﻟﺠﻨﺴﻴﺔ ﻟﻡ ﻴﺸﻬﺩ ﻟﻬﺎ ﺍﻟﺘﺎﺭﻴ ﻤﺜﻴ ﹰ‬

‫ﻥ ﺃﻭﻟﺌﻙ ﺍﻟﻨﻔﺭ ﻟﻡ ﻴﻜﻥ ﻟـﺩﻴﻬﻡ ﺴـﺤﺭ ﺍﻟﺜـﻭﺭﺓ‬ ‫ﺍﻹﻏﺭﻴﻕ ﻭﺍﻟﺭﻭﻤﺎﻥ ‪ ،‬ﻭﻗﻭﻡ ﻟﻭﻁ ﺇﻻ ﺃ ّ‬

‫ﺍﻟﺠﻨﺴﻴﺔ ﺍﻟﻤﻌﺎﺼﺭﺓ ﺒ ﻟﻴﺎﺘﻬﺎ ﺍﻟﺘﻜﻨﻭﻟﻭﺠﻴﺔ ﻭﺍﻹﻋﻼﻤﻴﺔ ﻭﻭﺴﺎﺌﻠﻬﺎ ﺍﻟﺴـﻤﻌﻴﺔ ﻭﺍﻟﺒﺼـﺭﻴﺔ‬

‫ﺍﻟﺠﺫﺍﺒﺔ ﺍﻟﻤﻌﻀﺩﺓ ﺒﺴﻠﻁﺔ ﺍﻟﻌﻠﻡ ﻭﺍﻟﺘﺩﻋﻴﻡ ﺍﻟﻨﻔﺴﻲ ﺍﻟﺫﻱ ﺘﺘﻠﻘﺎﻩ ﻤﻥ ﺍﻟﻌﻠـﻭﻡ ﺍﻻﺠﺘﻤﺎﻋﻴـﺔ‬

‫ﺍﻟﻌﻠﻤﺎﻨﻴﺔ ‪ .‬ﻜﻤﺎ ﺃﻨﻪ ﻟﻡ ﻴﻌﺭﻑ ﻓﻲ ﻤﻤﺎﺭﺴﺔ ﺃﻭﻟﺌﻙ ﺍﻟﻘﺩﻤﺎﺀ ﺍﻟﻘﺩﺭ ﺍﻟﺫﻱ ﻋﺭﻑ ﺍﻟﻴﻭﻡ ﻤـﻥ‬

‫ﺨﻼﻋﺔ ﻭﺘﻬﺘﻙ ﻭﻤﻤﺎﺭﺴﺔ ﻴﻨﺩﻯ ﻟﻬﺎ ﺠﺒﻴﻥ ﺍﻹﻨﺴـﺎﻨﻴﺔ ﻋـﻼﻭﺓ ﻋﻠـﻰ ﺍﺭﺘﺒـﺎﻁ ﺘﻠـﻙ‬ ‫ﺍﻟﻤﻤﺎﺭﺴﺎﺕ ﺒﺘﻌﺎﻁﻲ ﺍﻟﺨﻤﻭﺭ ﻭﺍﻟﻤﺨﺩﺭﺍﺕ ﻭﻴﺴﺘﺸﻬﺩ ﺒﺩﺭﻱ ﺒﻨﺘﺎﺌﺞ ﺍﻷﺒﺤـﺎﺙ ﺍﻟﻌﻠﻤﻴـﺔ‬

‫ﻥ ﺍﻟﻤﻤﺎﺭﺴﺎﺕ ﺍﻟﺠﻨﺴﻴﺔ ﺍﻟﺸﺭﺠﻴﺔ ﻫﻲ ﺃﺨﻁﺭ ﻤﺎ ﻴﺩﻤﺭ ﺍﻟﺨﻼﻴﺎ ﺍﻟﺘﺎﺌﻴﺔ‬ ‫ﺍﻟﻤﻭﺜﻘﺔ ﻤﻭﻀﺤﹰﺎ ﺃ ّ‬

‫ﺍﻟﺘﻲ ﻫﻲ ﻋﺼﺏ ﺍﻟﺠﻬﺎﺯ ﺍﻟﻤﻨﺎﻋﻲ ﻓﻲ ﺍﻹﻨﺴﺎﻥ ‪.‬‬

‫ﻭﻴﻨﺘﻘل ﺒﺩﺭﻱ ﺒﺴﻼﺴﺔ ﻋﺒﺎﺭﺘﻪ ﻭﻗﻭﺓ ﺤﺠﺘﻪ ﻟﻴﻔﺤﺹ ﻋﻼﻗﺔ ﺘﻌﺎﻁﻰ ﺍﻟﻤﺨـﺩﺭﺍﺕ‬

‫ﻥ ‪ %95‬ﻤـﻥ‬ ‫ﻥ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ ﺘﺸﻴﺭ ﺃ ّ‬ ‫ﻭﺍﻟﻜﺤﻭل ﺒﻤﺭﺽ ﺍﻷﻴﺩﺯ ‪ ،‬ﻤﺫﻜﺭﹰﺍ ﺍﻟﻘﺎﺭ ﺃ ّ‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ ‪1424 /‬ﻫـ‬

‫ﺘﻘﺎﺭﻴﺭ ﻭﻤﺭﺍﺠﻌﺎﺕ‬

‫ﺍﻟﺸﻭﺍﺫ ﺠﻨﺴﻴﹰﺎ ﻴﺘﻨﺎﻭﻟﻭﻥ ﺒﻌﺽ ﺍﻟﻌﻘﺎﻗﻴﺭ ﺍﻟﺘﻲ ﺘﺠﻌل ﺍﻟﻤﻤﺎﺭﺴﺔ ﺍﻟﺠﻨﺴﻴﺔ ﺍﻟﺸﺭﺠﻴﺔ ﺴـﻬﻠﺔ‬

‫ﻭﻤﻤﺘﻌﺔ ﻭﺘﻌﻁﻴﻬﻡ ﺍﻹﺤﺴﺎﺱ ﺒﺎﻟﻬﺩﻭﺀ ﻭﺍﻻﺴﺘﺭﺨﺎﺀ ‪ ،‬ﻜﻤﺎ ﺃﻜﺩﺕ ﻨﺘﺎﺌﺞ ﺍﻷﺒﺤﺎﺙ ﺍﻟﻌﻠﻤﻴﺔ‬

‫ﻥ ﻤﺜل ﻫﺫﻩ ﺍﻟﻌﻘﺎﻗﻴﺭ ﺘﺼﻴﺏ ﺍﻟﺨﻼﻴﺎ ﺍﻟﺘﺎﺌﻴﺔ ﺒﺎﻟﺨﻤﻭل ﻭﺍﻟﻔﺘﻭﺭ ﻭﻤﻥ ﺜﻡ ﺘﻌﻤـل ﻋﻠـﻰ‬ ‫ﺃّ‬

‫ﺇﺤﺩﺍﺙ ﻫﺒﻭﻁ ﻓﻲ ﺍﻟﺠﻬﺎﺯ ﺍﻟﻤﻨﺎﻋﻲ ‪ ،‬ﻭﻴﻤﻀﻰ ﺒﺩﺭﻱ ﻤﻭﺜﻘﹰﺎ ﻨﺘﺎﺌﺞ ﺍﻟﺩﺭﺍﺴـﺎﺕ ﺍﻟﻌﻠﻤﻴـﺔ‬

‫ﻥ ﻫﺅﻻﺀ ﺍﻟﺸﻭﺍﺫ ﺠﻨﺴـﻴﹰﺎ ‪،‬‬ ‫ﺍﻟﺘﻲ ﺘﺯﻴﺩ ﻤﻥ ﺘﺄﻜﻴﺩ ﺍﻵﺜﺎﺭ ﺍﻟﺴﺎﻟﺒﺔ ﻟﺘﻠﻙ ﺍﻟﻌﻘﺎﻗﻴﺭ ‪ ،‬ﻓﻴﺫﻜﺭ ﺃ ّ‬

‫ﻴﺘﻌﺎﻁﻭﻥ ﻜﻤﻴﺎﺕ ﻜﺒﻴﺭﺓ ﻤﻥ ﺍﻟﻤﻀﺎﺩﺍﺕ ﺍﻟﺤﻴﻭﻴﺔ ﻨﺴﺒﺔ ﻟﻤﺎ ﻴﻌﺎﻨﻭﻥ ﻤﻥ ﺃﻤﺭﺍﺽ ﺒﺎﻜﺘﻴﺭﻴﺔ‬ ‫ﻭﻁﻔﻴﻠﻴﺔ ‪ ،‬ﻭﻫﺫﺍ ﺍﻟﺘﻌﺎﻁﻲ ﺃﻴﻀﹰﺎ ﻴﻌﻤل ﻋﻠﻰ ﺘﺨﺫﻴل ﺍﻟﺠﻬﺎﺯ ﺍﻟﻤﻨﺎﻋﻲ ﺤﺴﺏ ﺍﻟﻤﺼـﺎﺩﺭ‬

‫ﻥ ﺃﺨﻁﺭ ﻤﺎ ﻓﻲ ﺍﻷﻤﺭ – ﻓﻲ ﺭﺃﻯ ﺒﺩﺭﻱ ‪ -‬ﻫﻭ ﺍﻟﺩﻟﻴل ﺍﻟﻁﺒـﻲ ﺍﻟـﺫﻱ‬ ‫ﺍﻟﻁﺒﻴﺔ ‪ ،‬ﻋﻠﻰ ﺃ ّ‬ ‫ﻥ ﺍﻟﺠﻤﻊ ﺒﻴﻥ ﺍﻟﻤﻀﺎﺩﺍﺕ ﺍﻟﺤﻴﻭﻴﺔ ﻭﻋﻘﺎﺭ ﺍﻟﻨﺘـﺭﺍﺕ "ﺍﻟـﺫﻱ ﻴﺘﻨﺎﻭﻟـﻪ ﺍﻟﺸـﻭﺍﺫ‬ ‫ﻴﺅﻜﱢﺩ ﺃ ّ‬

‫ﻟﻠﺤﺼﻭل ﻋﻠﻰ ﺍﻻﺴﺘﺭﺨﺎﺀ" ﻫﻭ ﻤﻥ ﺍﻟﻤﺴﺒﺒﺎﺕ ﺍﻟﻘﻭﻴﺔ ﻟﻤـﺭﺽ ﺍﻟﺴـﺭﻁﺎﻥ ‪ ،‬ﻭﻴﺴـﻭﻕ‬ ‫ﻥ ﺘﻌﺎﻁﻰ ﺍﻟﺨﻤﺭ ﺍﻟﺫﻱ‬ ‫ﺒﺩﺭﻱ ﺃﻴﻀﹰﺎ ﺸﻭﺍﻫﺩ ﻤﻥ ﻨﺘﺎﺌﺞ ﺍﻷﺒﺤﺎﺙ ﺍﻟﻤﻌﻤﻠﻴﺔ ﻭﺍﻟﻁﺒﻴﺔ ﻋﻠﻰ ﺃ ّ‬

‫ﺃﺼﺒﺢ ﺴﻠﻭﻜﹰﺎ ﺸﺎﺌﻌﹰﺎ ﻭﻤﺄﻟﻭﻓﹰﺎ ﻓﻲ ﻤﻌﻁﻴﺎﺕ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻐﺭﺒﻴﺔ ﻴﻌﻤل ﺃﻴﻀﹰﺎ ﻋﻠﻰ ﺇﻀـﻌﺎﻑ‬

‫ﻥ ﻤﺘﻌﺎﻁﻲ ﺍﻟﺨﻤﻭﺭ ﻫﻡ ﺃﻗـل ﺍﻟﻨـﺎﺱ‬ ‫ﺠﻬﺎﺯ ﺍﻟﻤﻨﺎﻋﺔ ﻓﻲ ﺍﻹﻨﺴﺎﻥ ‪ ،‬ﻭﻗﺩ ﻟﻭﺤﻅ ﻜﺜﻴﺭﹰﺍ ﺃ ّ‬ ‫ﻥ ﺍﻟﻌﻘـﺎﻗﻴﺭ‬ ‫ﻤﻘﺎﻭﻤﺔ ﻟﻸﻤﺭﺍﺽ ﺨﺎﺼﺔ ﺍﻟﻭﺒﺎﺌﻴﺔ ﻤﺜل ﺍﻟﻜﻭﻟﻴﺭﺍ ‪ ،‬ﻭﻋﻼﻭﺓ ﻋﻠﻰ ﺫﻟﻙ ‪ ،‬ﻓﺈ ّ‬

‫ﺍﻟﺘﻲ ﺘﺴﺘﻨﺸﻕ ﺃﻭ ﺘﺤﻘﻥ ﻤﺜل ﺍﻟﻤﻭﺭﻓﻴﻥ ﻭﺍﻟﻬﻴﺭﻭﻴﻥ ﻭﺍﻷﻓﻴﻭﻥ ‪،‬ﺃﻜـﺩ ﺍﻟﺸـﺎﻫﺩ ﺍﻟﻌﻠﻤـﻲ‬

‫ﺇﻀﺭﺍﺭﻫﺎ ﺍﻟﺒﻠﻴﻎ ﺒﺎﻟﺠﻬﺎﺯ ﺍﻟﻤﻨﺎﻋﻲ ﻟﻺﻨﺴﺎﻥ ﻭﺸل ﻭﻅﻴﻔﺘﻪ ﺍﻟﺩﻓﺎﻋﻴﺔ ‪ .‬ﻭﻫﻜـﺫﺍ ﻴﺴـﻭﻗﻨﺎ‬

‫ﻥ ﺍﻟﻤﻤﺎﺭﺴﺎﺕ‬ ‫ﺍﻟﻤﺅﻟﻑ – ﺒﺒﺭﺍﻋﺘﻪ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﻤﺸﻬﻭﺩﺓ ‪ -‬ﺇﻟﻰ ﺃﻁﺭﻭﺤﺘﻪ ﺍﻟﻤﺭﻜﺯﻴﺔ ‪ ،‬ﺃﻱ ﺃ ّ‬

‫ﺍﻟﺠﻨﺴﻴﺔ ﺍﻟﺸﺎﺫﺓ ﻭﺘﻌﺎﻁﻰ ﺍﻟﺨﻤﻭﺭ ﻭﺍﻟﻤﺨﺩﺭﺍﺕ " ﺍﻟﻭﻟﻴﺩ ﺍﻟﺸـﺭﻋﻲ ﻟﻤﺸـﺭﻭﻉ ﺍﻟﺤﺩﺍﺜـﺔ‬ ‫ﺍﻟﻐﺭﺒﻲ " ﻫﻲ ﺍﻟﻤﺴﺌﻭل ﺍﻷﻭل ﻋﻥ ﻅﻬﻭﺭ ﻭﺘﻔﺸﻲ ﻤﺭﺽ ﺍﻷﻴﺩﺯ ﻓﻲ ﺩﻭل ﺍﻟﻌﺎﻟﻡ ‪.‬‬

‫ﻭﻴﻁﺎﻟﻌﻨﺎ ﺍﻟﻔﺼل ﺍﻟﺴﺎﺒﻊ ﺒﻌﻨﻭﺍﻨﻪ " ﺍﻟﻨﻤﻭﺫﺝ ﺍﻟﻐﺭﺒﻲ ﻟﻠﻭﻗﺎﻴﺔ ﻤﻥ ﺍﻷﻴﺩﺯ ‪ :‬ﻓﺸل ﻓﻲ‬

‫ﺍﻟﺸﻤﺎل ﻭﻜﺎﺭﺜﺔ ﻓﻲ ﺍﻟﺠﻨﻭﺏ " ﺤﻴﺙ ﻴﻨﺎﻗﺵ ﺍﻟﻜﺎﺘﺏ ﺍﻷﺴﺱ ﺍﻟﺘﻲ ﻗﺎﻡ ﻋﻠﻴﻬﺎ ﻫﺫﺍ ﺍﻟﻨﻤﻭﺫﺝ‬ ‫ﻥ ﺍﻟﺼﻭﺭﺓ ﺃﺼﺒﺤﺕ ﺍﻵﻥ‬ ‫‪-‬ﺍﻟﺫﻱ ﺃﺴﻤﺎﻩ ﺒﺎﻟﺩﻨﻤﺎﺭﻜﻲ ‪ -‬ﻭﺃﺴﺒﺎﺏ ﻓﺸﻠﻪ ‪ ،‬ﻓﻴﻘﺭﱢﺭ ﺇﺒﺘﺩﺍﺀﹰﺍ ﺃ ّ‬

‫ﺃﺯﻤﺔ ﺍﻷﻴﺩﺯ ‪ :‬ﻤﻨﻅﻭﺭ ﺍﺠﺘﻤﺎﻋﻲ – ﺜﻘﺎﻓﻲ ﺇﺴﻼﻤﻲ‬

‫ﺩ‪.‬ﺃﺤﻤﺩ ﻤﺤﻤﺩ ﺍﻟﺤﺴﻥ ﺸﻨﺎﻥ‬

‫ﻭﺍﻀﺤﺔ ‪ ،‬ﻟﻤﺎﺫﺍ ﻻ ﻴﻤﻜﻥ ﻟﻠﺤﺩﺍﺜﺔ ﺍﻟﻐﺭﺒﻴﺔ ﺃ ﻥ ﺘﻐﻴﱢﺭ ﺍﺘﺠﺎﻫﺎﺘﻬﺎ ﺍﻟﺠﻨﺴﻴﺔ ؟ ﻭﻫﻭ ﺒﻼ ﺸﻙ‬

‫ﺃﻤﺭ ﻤﺭﺘﺒﻁ ﺒﻤﺭﺍﺠﻌﺔ ﺍﻷﺴﺱ ﺍﻟﺘﺎﺭﻴﺨﻴﺔ ﻭﺍﻟﻔﻠﺴﻔﻴﺔ ﻭﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻟﺘﻜﻨﻭﻟﻭﺠﻴﺔ ﺍﻟﺘـﻲ ﻗـﺎﻡ‬

‫ﻋﻠﻴﻬﺎ ﻓﻜﺭ ﺍﻟﺤﺩﺍﺜﺔ ﻭﻤﻥ ﺜﻡ ﺃﻀﺤﻰ ﻤﻥ ﺍﻟﻁﺒﻴﻌﻲ ﺃﻥ ﺘﺘﺒﻨﻰ ﺍﻟﺩﻭل ﺍﻟﻐﺭﺒﻴـﺔ ﻨﻤﻭﺫﺠـﹰﺎ‬

‫ﻻ ﺒﺎﻟﺒﻌﺩ ﻋﻥ ﺍﻟﻘﻴﻡ ﺍﻷﺨﻼﻗﻴﺔ ﻭﺜﺎﻨﻴﹰﺎ ﺒﻌﺩﻡ ﺍﻟﺘﺩﺨل ﻓﻲ ﺍﻟﺤﺭﻴﺔ ﺍﻟﻔﺭﺩﻴـﺔ ﻭﻨﻤـﻁ‬ ‫ﻴﺘﺴﻡ ﺃﻭ ﹰ‬

‫ﺍﻟﻤﻤﺎﺭﺴﺔ ﺍﻟﺠﻨﺴﻴﺔ ﻟﻠﺠﻤﻬﻭﺭ ‪ ،‬ﻫﺫﺍ ﺍﻟﻨﻤﻭﺫﺝ ﺇﺫﻥ ﻴﺸﺠﻊ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺍﻻﺴـﺘﻤﺭﺍﺭ ﻓـﻲ‬ ‫ﺍﻟﻤﻤﺎﺭﺴﺔ ﺍﻟﺠﻨﺴﻴﺔ ﺴﻭﺍﺀ ﻜﺎﻨﺕ ﻁﺒﻴﻌﻴﺔ ﺃﻭ ﻤﺜﻠﻴﺔ ﺃﻭ ﺴﺤﺎﻗﻴﺔ ﺃﻭ ﻋﻠﻰ ﺃﻱ ﺸﻜل ﻜﺎﻥ ‪،‬‬

‫ﻁﺎﻟﻤﺎ ﺃﻨﻬﺎ ﻓﻲ ﻨﻁﺎﻕ ﺍﻟﻤﻤﺎﺭﺴﺔ ﺍﻟﺠﻨﺴﻴﺔ ﺍﻵﻤﻨﺔ ‪ ،‬ﺒﻤﻌﻨﻰ ﺁﺨﺭ ﻴﺠﺏ ﺃﻥ ﺘﺒﻘﻰ ﺍﻟﺜـﻭﺭﺓ‬ ‫ﺍﻟﺠﻨﺴﻴﺔ ﺒﻼ ﺘﻐﻴﻴﺭ ‪ ،‬ﻓﻘﻁ ﻴﺠﺏ ﺍﻻﺤﺘﺭﺍﺯ ﻓﻲ ﺍﻟﻤﻤﺎﺭﺴﺔ‪.‬‬

‫ﻭﻤﻥ ﺫﻟﻙ ﻴﺘﻀﺢ ﺠﻠﻴ ﹰﺎ – ﻓﻲ ﻨﻅﺭ ﺍﻟﻜﺎﺘﺏ – ﻟﻤﺎﺫﺍ ﺤﺼﺭﺕ ﺍﻟﺩﻭل ﺍﻟﻐﺭﺒﻴﺔ‬

‫ﺒﺭﺍﻤﺠﻬﺎ ﺍﻟﺘﺭﺒﻭﻴﺔ ﻭﺍﻹﺭﺸﺎﺩﻴﺔ ﻭﺍﻟﻭﻗﺎﺌﻴﺔ ﻓﻴﻤﺎ ﻴﻌﺭﻑ ﺒﺎﺴﺘﺭﺍﺘﻴﺠﻴﺔ " ﺍﻟﻤﻤﺎﺭﺴﺔ ﺍﻟﺠﻨﺴﻴﺔ‬

‫ﺍﻵﻤﻨﺔ " ﻭﺍﻟﺘﻲ ﺘﻌﻨﻲ ﺒﺼﻔﺔ ﺃﺴﺎﺴﻴﺔ ‪ ،‬ﻤﻤﺎﺭﺴﺔ ﺍﻟﺠﻨﺱ ﺒﺎﺴﺘﺨﺩﺍﻡ " ﺍﻟﻌﻭﺍﺯل ﺍﻟﻁﺒﻴﺔ " ﻭ"‬

‫ﻥ ﺍﻟﺩﱠﻋﻭﺓ ﺇﻟﻰ‬ ‫ﺍﻹﺒﺭﺓ ﺍﻟﻨﻅﻴﻔﺔ " ﻭ" ﺘﺠﻨﺏ ﺍﻟﻤﻤﺎﺭﺴﺔ ﻤﻊ ﺠﻤﺎﻋﺎﺕ ﺍﻟﻤﺨﺎﻁﺭﺓ " ﺒﻴﺩ ﺃ ّ‬ ‫ﺍﻹﻤﺘﻨﺎﻉ ﻋﻥ ﺍﻟﻤﻤﺎﺭﺴﺎﺕ ﺍﻟﺨﺎﻁﺌﺔ ‪ ،‬ﺃﻭ ﺍﻹﻜﺘﻔﺎﺀ ﺒﻌﻼﻗﺔ ﻤﻊ ﺸﺭﻴﻙ ﻭﺍﺤﺩ ‪ ،‬ﺃﻤﺭ ﻏﻴﺭ‬ ‫ﻥ ﻤﺜل ﻫﺫﻩ ﺍﻟﺩﻋﻭﺓ ﺴﺘﻘﺎﺒل ﺒﺎﻟﺒﺭﻭﺩ‬ ‫ﻭﺍﺭﺩ ﺜﻘﺎﻓﻴﹰﺎ ﻭﺇﻋﻼﻤﻴﹰﺎ ﻓﻲ ﺍﻟﻤﺨﻴﻠﺔ ﺍﻟﻐﺭﺒﻴﺔ ‪ ،‬ﻭﺃ ّ‬ ‫ﻥ ﻫﺫﺍ‬ ‫ﻭﻋﺩﻡ ﺍﻟﻘﺒﻭل ﻤﻥ ﻜﺎﻓﺔ ﺍﻟﺠﻤﻬﻭﺭ ‪ ،‬ﻭﻟﻜﻥ ﺍﻟﺤﻘﻴﻘﺔ ﺍﻟﻤﺭﻭﻋﺔ ‪ ،‬ﻓﻲ ﺭﺃﻯ ﺒﺩﺭﻱ ‪ ،‬ﺃ ّ‬

‫ﺍﻟﻨﻤﻭﺫﺝ ﺍﻟﻭﻗﺎﺌﻲ ﺍﻟﻐﺭﺒﻲ ﻗﺩ ﻓﺸل ﺘﻤﺎﻤﹰﺎ ‪ ،‬ﻭﺘﺸﻴﺭ ﻜل ﺍﻟﻤﺅﺸﺭﺍﺕ ﺇﻟﻰ ﺍﺴﺘﻤﺭﺍﺭ ﻫﺫﺍ‬

‫ﺍﻟﻔﺸل ﻓﻲ ﺍﻟﻤﺴﺘﻘﺒل‪ .‬ﻭﻴﻌﺯﻭ ﺍﻟﻜﺎﺘﺏ ﺍﻟﺴﺒﺏ ﻭﺭﺍﺀ ﻫﺫﺍ ﺍﻟﻔﺸل ﺇﻟﻰ ﺍﻷﻨﻤﺎﻁ ﺍﻟﺴﻠﻭﻜﻴﺔ‬ ‫ﻭﺍﻻﺘﺠﺎﻫﺎﺕ ﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺇﺯﺍﺀ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺠﻨﺴﻴﺔ ﺍﻟﺴﺎﺌﺩﺓ ﻓﻲ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻐﺭﺒﻴﺔ‬ ‫ﻥ ﺘﺘﺼﻭﺭ – ﺍﻟﻘﺎﺭﻱ ﺍﻟﻜﺭﻴﻡ – ﻜﻴﻑ ﻴﺘﺴﻨﻰ‬ ‫ﻭﺍﻟﻤﺭﺘﻜﺯﺓ ﻋﻠﻰ ﻓﻠﺴﻔﺔ ﺍﻟﺤﺩﺍﺜﺔ ‪ ،‬ﻭﻟﻙ ﺃ ّ‬

‫ﻟﻤﺠﺘﻤﻊ ﺸﺎﻋﺕ ﻓﻴﻪ ﺍﻟﻔﺎﺤﺸﺔ ﻭﺍﻻﻨﺤﻼل ﺍﻟﺨﻠﻘﻲ ‪ ،‬ﻭﺘﻌﺎﻁﻲ ﺍﻟﺨﻤﻭﺭ ﻭﺍﻟﻤﺨﺩﺭﺍﺕ ﻭﻜﺎﻓﺔ‬

‫ﻤﺩﺨﻼﺕ ﺍﻟﺜﻭﺭﺓ ﺍﻟﺠﻨﺴﻴﺔ ﺃﻥ ﻴﺴﻠﻡ ﻤﻥ ﺍﻹﺼﺎﺒﺔ ﺒﻤﺭﺽ ﺍﻷﻴﺩﺯ ﻭﺍﻨﺘﺸﺎﺭﻩ ﻭﻋﻼﻭﺓ ﻋﻠﻰ‬

‫ﻥ ﺍﻟﺤﻤﻼﺕ ﺍﻹﺭﺸﺎﺩﻴﺔ ﻭﺍﻟﺘﻭﺠﻴﻬﻴﺔ ﺍﻟﻌﺎﻤﺔ ﻭﺠﻤﻌﻴﺎﺕ ﺍﻟﻭﻗﺎﻴﺔ ﻤﻥ ﺍﻷﻴﺩﺯ‬ ‫ﺫﻟﻙ ‪ ،‬ﻓﺈ ّ‬

‫ﺘﻘﺎﺭﻴﺭ ﻭﻤﺭﺍﺠﻌﺎﺕ‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ ‪1424 /‬ﻫـ‬

‫ﻥ ﺍﻟﻌﻭﺍﺯل ﺍﻟﻁﺒﻴﺔ ﻫﻲ ﺼﻤﺎﻡ ﺍﻷﻤﺎﻥ ‪ ،‬ﺤﺘﻰ ﺃﺼﺒﺤﺕ‬ ‫ﺘﻌﻁﻰ ﺍﻟﻨﺎﺱ ﺍﻻﻋﺘﻘﺎﺩ ﺍﻟﺨﺎﻁ ﺒﺄ ّ‬ ‫ﺒﻌﺽ ﺍﻟﺩﻭل ﺘﺼﻨﻊ ﺃﻭ ﺘﺴﺘﺠﻠﺏ ﻫﺫﻩ ﺍﻟﻌﻭﺍﺯل ﻟﻜﻲ ﺘﺠﻌﻠﻬﺎ ﻤﺘﺎﺤﺔ ﻟﻠﺠﻤﻬﻭﺭ ﻜﺎﻟﻤﺎﺀ‬

‫ﻥ ﻫﺫﻩ ﺍﻟﻌﻭﺍﺯل ﻋﻠﻰ ﺍﻟﺭﻏﻡ ﻤﻥ ﻓﻌﺎﻟﻴﺘﻬﺎ ﺇﻻ ﺃﻨﻬﺎ ﻻ‬ ‫ﻥ ﺒﺩﺭﻱ ﻴﺫﻜﱢﺭﻨﺎ ﺃ ّ‬ ‫ﻭﺍﻟﻬﻭﺍﺀ ‪ ،‬ﻋﻠﻰ ﺃ ّ‬

‫ﻥ ﺍﻟﻌﻭﺍﺯل ﻟﻬﺎ ﻨﺴﺒﺔ ﻓﺸل‬ ‫ﺘﺴﺘﻁﻴﻊ ﺍﻟﺘﺄﻤﻴﻥ ﺍﻟﻘﺎﻁﻊ ﻤﻥ ﺨﻁﺭ ﺍﻹﺼﺎﺒﺔ ﺒﺎﻷﻴﺩﺯ ﺨﺎﺼﺔ ﺃ ّ‬ ‫ﺘﺼل ﺇﻟﻰ ‪ %15‬ﻓﻲ ﻤﻭﻀﻭﻉ ﺘﺤﺩﻴﺩ ﺍﻟﻨﺴل ‪.‬‬

‫ﻥ ﺍﻟﺤﺩﺍﺜﺔ ﺍﻟﻐﺭﺒﻴﺔ ﺘﺩﺭﻙ ﺘﻤﺎﻤﹰﺎ ﻓﺸل ﻨﻤﻭﺫﺠﻬﺎ ﺍﻟﻭﻗﺎﺌﻲ‬ ‫ﻭﻴﻌﺘﻘﺩ ﺍﻟﻜﺎﺘﺏ ﺃ ّ‬

‫ﻭﻴﺴﻭﻕ‬

‫ﺸﺎﻫﺩﹰﺍ ﻋﻠﻰ ﺫﻟﻙ ‪ ،‬ﻤﻥ ﺇﺤﺼﺎﺌﻴﺎﺕ ﺃﻭﺭﺩﻫﺎ ﺍﻟﻤﺭﻜﺯ ﺍﻷﻤﺭﻴﻜﻲ ﻟﻠﺘﺤﻜﻡ ﻭﺍﻟﻭﻗﺎﻴﺔ ﻤﻥ‬

‫ﻥ ﻤﺭﺽ‬ ‫ﺍﻷﻤﺭﺍﺽ ‪ ،‬ﻓﻲ ﻓﺒﺭﺍﻴﺭ ‪1995‬ﻡ ﻭﺍﻟﺘﻲ ﺃﻭﻀﺤﺕ ﺍﻟﺤﻘﻴﻘﺔ ﺍﻟﻤﻔﺯﻋﺔ ﻭﻫﻲ ﺃ ّ‬ ‫ﺍﻷﻴﺩﺯ ﻫﻭ ﺍﻟﺴﺒﺏ ﺍﻷﻭل ﻟﻭﻓﺎﺓ ﺍﻷﻤﺭﻴﻜﻴﻴﻥ ﻓﻲ ﺍﻟﻌﻤﺭ ﺒﻴﻥ ‪ 44-25‬ﺴﻨﺔ ‪ ،‬ﻭﻫﻭ ﺒﺫﻟﻙ‬ ‫ﻴﻔﻭﻕ ﺍﻟﺴﺭﻁﺎﻥ ‪ ،‬ﻭﺃﻤﺭﺍﺽ ﺍﻟﻘﻠﺏ ﻭﺠﺭﺍﺌﻡ ﺍﻟﻘﺘل ‪ .‬ﻭﻴﻘﻭل ﺩ‪ .‬ﻭﻭﺭﺩ ‪ ward‬ﺍﻟﻤﺴﺌﻭل‬

‫ﻥ ﻤﻨﺤﻨﻰ ﺍﻹﺼﺎﺒﺔ ﻅل ﻴﺘﺼﺎﻋﺩ ﺒﺸﺩﺓ‬ ‫ﻓﻲ ﺫﻟﻙ ﺍﻟﻤﺭﻜﺯ ﺃ ّ‬

‫ﻥ‬ ‫ﻭﻴﻀﻴﻑ ﺒﺩﺭﻱ ﺘﺄﻜﻴﺩﻩ ﺒﺄ ّ‬

‫ﺍﻟﺠﻤﻌﻴﺎﺕ ﺍﻷﻤﺭﻴﻜﻴﺔ ﻭﺍﻷﻭﺭﺒﻴﺔ ﺘﻌﻠﻡ ﺘﻤﺎﻤﹰﺎ ﻫﺫﻩ ﺍﻟﺤﻘﻴﻘﺔ ﺍﻟﻤﺤـﺯﻨﺔ‪ ،‬ﻭﻫﻰ ﻜﺫﻟﻙ ﺘﺘﻁﻠﻊ‬

‫ﺒﺸﻐﻑ ﺇﻟﻰ ﻋﻼﺝ ﻟﻬﺫﻩ ﺍﻟﻤﻌﻀﻠﺔ ‪ ،‬ﺇﻻ ﺃﻨﹼﻪ ﻟﻴﺱ ﺒﻭﺴﻌﻬﺎ ﺍﻟﺘﻔﻜﻴﺭ ﻓﻲ ﺃﻱ ﻭﺴﺎﺌل ﺃﺨﺭﻯ‬

‫ﻟﻠﻭﻗﺎﻴﺔ ﻤﻥ ﻫﺫﻩ ﺍﻟﻌﺩﻭﻯ ‪ ،‬ﻟﻴﺴﺕ ﻫﻨﺎﻙ ﺃﺩﻨﻰ ﻓﻜﺭﺓ ﺃﻥ ﺘﺭﺠﻊ ﻋﻘﺎﺭﺏ ﺍﻟﺴﺎﻋﺔ ﺇﻟﻰ‬

‫ﺍﻟﻭﺭﺍﺀ‪ ،‬ﺇﻟﻰ ﺍﻟﺘﻤﺴﻙ ﺒﺎﻟﻘﻴﻡ ﺍﻷﺨﻼﻗﻴﺔ ﻭﺍﻟﻀﻭﺍﺒﻁ ﺍﻟﺩﻴﻨﻴﺔ ‪ ،‬ﻫﺅﻻﺀ ﺍﻟﻐﺭﺒﻴﻭﻥ ﻴﻔﻀﻠﻭﻥ‬

‫ﺃﻥ ﻴﺩﻓﻨﻭﺍ ﻤﺌﺎﺕ ﺍﻵﻻﻑ ﻤﻥ " ﺸﻬﺩﺍﺀ ﺍﻟﺠﻨﺱ" ﻋﻠﻰ ﺃﻥ ﻴﻔﻜﺭﻭﺍ ﻓﻲ ﺍﻟﻌﻭﺩﺓ ﺇﻟﻰ ﻤﻌﺘﻘﺩﺍﺕ‬ ‫ﺩﻴﻨﻴﺔ ﻤﻥ ﺸﺄﻨﻬﺎ ﺃﻥ ﺘﻠﻌﺏ ﺩﻭﺭﹰﺍ ﺤﺎﺴﻤﹰﺎ ﻓﻲ ﺍﻟﻭﻗﺎﻴﺔ ﻤﻥ ﺍﻷﻴﺩﺯ ‪.‬‬

‫ﻭﺍﻟﺤﺎل ﻫﻜﺫﺍ ‪ ،‬ﻴﺘﺴﺎﺀل ﺍﻟﻜﺎﺘﺏ ﻤﺘﻌﺠﺒﹰﺎ ﻤﻥ ﺍﻟﺒﺎﺤﺜﻴﻥ ﺍﻟﻐﺭﺒﻴﻴﻥ ‪ ،‬ﻓﻌﻠﻰ ﺍﻟﺭﻏﻡ ﻤﻥ‬

‫ﻗﻨﺎﻋﺘﻬﻡ ﺒﻔﺸل ﺍﻟﻨﻤﻭﺫﺝ ﺍﻟﻭﻗﺎﺌﻲ ﺍﻟﻐﺭﺒﻲ ‪ ،‬ﻟﻡ ﺘﺼﺩﺭ ﻤﻨﻬﻡ ﺃﺩﻨﻰ ﺇﺸﺎﺭﺓ ﻟﺘﺩﺒﺭ ﺍﻷﻤـﺭ ﺃﻭ‬

‫ﺍﻗﺘﺭﺍ ﺃﻁﺭ ﺃﺨﻼﻗﻴﺔ ﺠﺩﻴﺩﺓ ﻟﻠﻤﻤﺎﺭﺴﺔ ﺍﻟﺠﻨﺴﻴﺔ ‪ ،‬ﺒل ﻋﻠﻰ ﺍﻟﻌﻜﺱ ﻤﻥ ﺫﻟﻙ ‪ ،‬ﻜﻤﺎ ﺭﺃﻴﻨﺎ‬ ‫ﻥ ﺃﺴﺎﻟﻴﺏ ﺍﻹﺜﺎﺭﺓ ﺍﻟﺠﻨﺴﻴﺔ ﺘﻘﻨﻥ ﻓﻲ ﻭﺴﺎﺌل ﺍﻹﻋﻼﻡ ﺍﻟﻐﺭﺒﻴﺔ ‪ ،‬ﻭﺃﻥ ﺼﻨﺎﻋﺔ‬ ‫ﻤﻥ ﻗﺒل ‪،‬ﻓﺈ ّ‬

‫ﻭﺘﺠﺎﺭﺓ ﺍﻟﺠﻨﺱ ‪ ،‬ﻭﺍﻷﺩﺏ ﻭﺍﻟﺭﻭﺍﻴﺎﺕ ﻭﻜل ﺍﻟﻤﻠﺼﻘﺎﺕ ﻭﺍﻹﻋﻼﻨﺎﺕ ﻭﺍﻷﻓﻼﻡ ﻭﺍﻷﻨﺸﻁﺔ‬

‫ﺃﺯﻤﺔ ﺍﻷﻴﺩﺯ ‪ :‬ﻤﻨﻅﻭﺭ ﺍﺠﺘﻤﺎﻋﻲ – ﺜﻘﺎﻓﻲ ﺇﺴﻼﻤﻲ‬

‫ﺩ‪.‬ﺃﺤﻤﺩ ﻤﺤﻤﺩ ﺍﻟﺤﺴﻥ ﺸﻨﺎﻥ‬

‫ﻜﻠﻬﺎ ﻤﻭﺠﻬﺔ ﺒﺸﺩﺓ ﻨﺤﻭ ﺇﺜﺎﺭﺓ ﺍﻟﻤﺘﻌﺔ ﺍﻟﺠﻨﺴﻴﺔ ﻋﺒﺭ ﺍﻟﻤﻤﺎﺭﺴﺎﺕ ﺍﻟﻁﺒﻴﻌﻴﺔ ﺃﻭ ﺍﻟﻤﻨﺤﺭﻓﺔ ‪،‬‬ ‫ﻓﺎﻟﺸﺒﺎﺏ ﺍﻟﺫﻴﻥ ﻴﺘﻌﺭﻀﻭﻥ ﻟﻬﺫﺍ ﺍﻟﺘﺄﺜﻴﺭ ﺍﻟﻘﻭﻯ ﻻ ﻴﺴﻌﻔﻬﻡ ﺍﻟﺤﺎل ﻓﻲ ﺘﺤﺭﻯ ﺃﻱ ﻀﻭﺍﺒﻁ‬

‫ﻭﻗﺎﺌﻴﺔ ﺃﺨﻼﻗﻴﺔ ﻜﺎﻨﺕ ﺃﻭ ﻤﺎﺩﻴﺔ ﻭﻫﺫﻩ ﺍﻟﺤﺎﻟﺔ ﺘﺫﻜﱢﺭ ﺍﻟﻜﺎﺘﺏ ﺒﺎﻟﺤﻜﻤﺔ ﺍﻟﻌﺭﺒﻴـﺔ ﺍﻟﺸـﻌﺭﻴﺔ‬

‫ﺍﻟﺸﻬﻴﺭﺓ " ﺃﻟﻘﺎﻩ ﻓﻲ ﺍﻟﻴﻡ ﻤﻜﺘﻭﻑ ﺍﻷﻴﺩﻱ ﻭﻗﺎل ﺇﻴﺎﻙ ﺇﻴﺎﻙ ﺃﻥ ﺘﺒﺘل ﺒﺎﻟﻤﺎﺀ " ‪.‬‬

‫ﻭﻴﻘﻭل ﺒﺩﺭﻱ ﻋﻠﻰ ﺍﻟﺭﻏﻡ ﻤﻥ ﺍﻟﻔﺸل ﺍﻟﻭﺍﻀﺢ ﻟﻠﻨﻤﻭﺫﺝ ﺍﻟﻭﻗﺎﺌﻲ ﺍﻟﻐﺭﺒﻲ ﻓﻘﺩ ﻏﺩﺍ‬

‫– ﻋﺒﺭ ﺍﻟﺘﻭﺠﻴﻪ ﻭﺍﻟﺘﺄﺜﻴﺭ ﺍﻹﻋﻼﻤﻲ – ﻨﻤﻭﺫﺠﹰﺎ ﻋﺎﻟﻤﻴﹰﺎ ﻴﺤﺘﺫﻯ ‪ ،‬ﻓﺎﻟﻤﻨﻅﻤﺎﺕ ﺍﻟﺘﻌﻠﻴﻤﻴـﺔ‬

‫ﻭﺍﻟﺼﺤﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻗﺩ ﺼﺎﺩﻗﺕ ﻋﻠﻰ ﻫﺫﻩ ﺍﻻﺴﺘﺭﺍﺘﻴﺠﻴﺔ ﻭﺃﺼﺒﺢ ﻴﺒﺸﺭ ﺒﻬﺎ ﺨﺒﺭﺍﺅﻫﺎ‬

‫ﻓﻲ ﻜل ﺒﻠﺩﺍﻥ ﺍﻟﻌﺎﻟﻡ ﺒﺎﻋﺘﺒﺎﺭﻫﺎ ﺍﻟﻨﻤﻭﺫﺝ ﺍﻟﻤﻁﻠﻭﺏ ﻋﺎﻟﻤﻴﹰﺎ ‪.‬‬

‫ﻥ ﺍﻟﺘـﺩﺍﺒﻴﺭ‬ ‫ﻥ " ﺍﻟﻌﺎﻟﻤﻴﺔ " ﺍﻟﻤﺯﻋﻭﻤﺔ ﻫﺫﻩ ﺨﻁـﺄ ﻓـﺎﺩ ‪ ،‬ﻷ ّ‬ ‫ﻭﻭﻓﻘﹰﺎ ﻟﺒﺩﺭﻱ ‪ ،‬ﻓﺈ ّ‬

‫ﺍﻟﻭﻗﺎﺌﻴﺔ ﺘﻌﺘﻤﺩ ﻓﻲ ﺠﻭﻫﺭﻫﺎ ﻋﻠﻰ ﺍﻟﺘﻐﻴﻴﺭ ﻓﻲ ﺍﻻﺘﺠﺎﻫﺎﺕ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﻨﻔﺴـﻴﺔ ﻭﻫـﺫﻩ‬

‫ﺒﺩﻭﺭﻫﺎ ﻤﺭﺘﺒﻁﺔ ﺍﺭﺘﺒﺎﻁﹰﺎ ﻋﻀﻭﻴﹰﺎ ﺒﺎﻟﺜﻘﺎﻓﺔ ﺍﻟﻭﻁﻨﻴﺔ ﻷﻱ ﻤﺠﺘﻤﻊ ‪ ،‬ﻓﺎﻟﻭﻗﺎﻴﺔ ﺃﻤﺭ ﺼـﻌﺏ‬ ‫ﻷﻨﻪ ﻴﺘﻁﻠﺏ ﺘﻐﻴﻴﺭﹰﺍ ﺠﺫﺭﻴﹰﺎ ﻓﻲ ﺍﻟﻌﺎﺩﺍﺕ ﻭﺍﻟﻤﻌﺘﻘﺩﺍﺕ ﻭﺍﻟﻌﺭﻑ ﺍﻻﺠﺘﻤﺎﻋﻲ ‪ ،‬ﻭﻫﺫﺍ ﻴﻌﻨﻰ‬

‫ﻥ ﺃﻱ ﻤﺸﺭﻭﻉ ﻭﻗﺎﺌﻲ ﻻﺒﺩ ﺃﻥ ﻴﺠﺩ ﻤﺴﻭﻏﹰﺎ ﻗﻴﻤﻴﹰﺎ ﻨﺎﺒﻌﹰﺎ ﻤﻥ ﺍﻟﺜﻘﺎﻓـﺔ ﺍﻟﻭﻁﻨﻴـﺔ‬ ‫ﺒﺎﻟﻁﺒﻊ ﺃ ّ‬

‫ﻭﻓﻰ ﻫﺫﺍ ﺍﻟﺴﻴﺎﻕ ﻴﺴﺘﺨﺩﻡ ﺍﻟﻜﺎﺘﺏ ﻤﻌﺭﻓﺘﻪ ﺍﻟﻐﺯﻴﺭﺓ ﺒﻌﻠﻡ ﺍﻟﻨﻔﺱ ﺍﻻﺠﺘﻤﺎﻋﻲ ﻓﻴﺸﺭ ﻜﻴﻔﻴﺔ‬

‫ﺘﻐﻴﻴﺭ ﺍﻻﺘﺠﺎﻫﺎﺕ ﺒﻌﻨﺎﺼﺭﻫﺎ ﺍﻟﺜﻼﺜﺔ – ﺍﻟﻤﻌﺭﻓﻲ – ﺍﻟﻭﺠﺩﺍﻨﻲ – ﺍﻟﺴـﻠﻭﻜﻲ ﻭﺼـﻠﺘﻬﺎ‬

‫ﺒﺎﻟﺜﻘﺎﻓﺔ ﺍﻟﺘﻲ ﻨﺸﺄ ﻓﻲ ﺃﺤﻀﺎﻨﻬﺎ ﺍﻟﻔﺭﺩ ﺃﻭ ﺍﻟﺠﻤﺎﻋﺔ ‪ ..‬ﻭﻓﻰ ﻤﺸﻬﺩ ﺘﺼـﻭﻴﺭﻱ ﺭﺍﺌـﻊ ‪،‬‬

‫ﻻ ﺃﻥ ﺃﺼﺒﺢ ﺘﻁﺒﻴﻕ‬ ‫ﻴﺩﻋﻭ ﺍﻟﻤﺅﻟﻑ ﺍﻟﻘﺎﺭﻱ ﺍﻟﻜﺭﻴﻡ ﻟﻜﻲ ﻴﺘﺄﻤل ﻤﻌﻪ ﻤﺎﺫﺍ ﻟﻭ ﺍﻓﺘﺭﻀﻨﺎ ﺠﺩ ﹰ‬

‫ﻨﻤﻭﺫﺝ ﺇﺴﻼﻤﻲ ﻓﻲ ﺍﻟﻭﻗﺎﻴﺔ ﻤﻥ ﺍﻷﻴﺩﺯ ﺃﻤﺭﹰﺍ ﻻﺯﻤﹰﺎ ﻓﻲ ﺃﻭﺭﺒﺎ ﻭﺃﻤﺭﻴﻜﺎ؟ ﻭﻏـﺩﺍ ﻭﺍﺠﺒـﹰﺎ‬ ‫ﻋﻠﻰ ﺍﻟﻤﺸﺘﻐﻠﻴﻥ ﺒﺄﻤﺭ ﺍﻟﻭﻗﺎﻴﺔ ﺃﻥ ﻴﺤﺜﻭﺍ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺍﻻﻟﺘﺯﺍﻡ ﺒﺎﻟﻤﺒـﺎﺩ ﺍﻟﺘـﻲ ﺘﺤـﺭﻡ‬

‫ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺠﻨﺴﻴﺔ ﺨﺎﺭﺝ ﺇﻁﺎﺭ ﺍﻟﺸﺭﻋﻴﺔ ﺍﻟﺯﻭﺍﺠﻴﺔ ‪ ،‬ﻭﺘﺤﺭﻡ ﺍﻟﺠﻨﺴﻴﺔ ﺍﻟﻤﺜﻠﻴﺔ ‪ ،‬ﻤـﺎﻫﻲ‬

‫ﺇﺫﻥ ﺍﻻﺴﺘﺠﺎﺒﺔ ﺍﻟﻤﺘﻭﻗﻌﺔ ﻤﻥ ﻤﻌﻅﻡ ﺍﻟﻐﺭﺒﻴﻴﻥ ﻭﺒﺨﺎﺼﺔ ﺠﻤﺎﻋﺎﺕ ﺍﻟﺸﻭﺍﺫ ؟ ﻭﻜﻴﻑ ﻴﻜﻭﻥ‬ ‫ﻥ ﺍﻷﻴﺩﺯ ﻫﻭ ﻋﻘﺎﺏ ﺭﺒﺎﻨﻲ ﺤل ﺒﺎﻟﺒﺸﺭﻴﺔ ﻨﺴﺒﻪ ﻟﻠﻤﻤﺎﺭﺴـﺎﺕ ﺍﻟﺨﺎﻁﺌـﺔ‬ ‫ﺍﻟﺤﺎل ﺇﺫﺍ ﻗﻴل ﺃ ّ‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ ‪1424 /‬ﻫـ‬

‫ﺘﻘﺎﺭﻴﺭ ﻭﻤﺭﺍﺠﻌﺎﺕ‬

‫ﻥ ﺍﻟﻁﻬـﺎﺭﺓ ﻭﺍﻟﻌﻔـﺔ‬ ‫ﻭﺍﻟﺨﺎﺭﺠﺔ ﻋﻥ ﺍﻟﻔﻁﺭﺓ ﺍﻟﺴﻠﻴﻤﺔ‪ ،‬ﻭﻜﻴﻑ ﺒﺎﻟﺸﺒﺎﺏ ﺇﺫﺍ ﻗﻠﻨﺎ ﻟﻬـﻡ ﺃ ّ‬

‫ﻥ ﺍﻟﻭﺼﻑ ﺒﺎﻟﺭﺠﻌﻴـﺔ‬ ‫ﻭﺍﻟﺤﻔﺎﻅ ﻋﻠﻰ ﺍﻟﻌﺫﺭﻴﺔ ﻫﻲ ﻤﻘﻭﻤﺎﺕ ﺍﻟﺒﺭﻨﺎﻤﺞ ﺍﻟﻭﻗﺎﺌﻲ ‪ .‬ﻻﺸﻙ ﺃ ّ‬ ‫ﻭﺍﻟﺴﺨﺭﻴﺔ ﻭﺍﻟﺘﺄﻟﻴﺏ ﻋﻠﻰ ﺍﻟﻤﻘﺎﻭﻤﺔ ﺴﻴﻜﻭﻥ ﻨﺼﻴﺏ ﻫﺫﺍ ﺍﻟﻤﺸﺭﻭﻉ ‪.‬‬

‫ﻭﻫﻨﺎ ﻴﺘﻭﻗﻑ ﺍﻟﻜﺎﺘﺏ ﻫﻨﻴﻬﺔ ﻟﻴﺤﻠل ﺍﻟﻭﻀﻊ ﻓﻲ ﺍﻟﺒﻼﺩ ﺍﻟﻌﺭﺒﻴﺔ ﻭﺍﻹﺴﻼﻤﻴﺔ ﻭﺍﺼﻔ ﹰﺎ‬

‫ﺍﻟﺤﺭﻜﺎﺕ ﻭﺍﻟﻤﻨﻅﻤﺎﺕ ﺍﻹﺴﻼﻤﻴﺔ ﺒﺎﻟﺘﻤﺘﻊ ﺒﺎﻟﺒﺼﻴﺭﺓ ﺍﻟﺤﻴﱠﺔ ‪ ،‬ﻓﻲ ﺍﺯﺩﺭﺍﺌﻬﺎ ﻟﻠﻨﻤﻭﺫﺝ‬

‫ﺍﻟﻐﺭﺒﻲ ﻭﻨﻘﺩﻩ ﻨﻘﺩﹰﺍ ﺤﺎﺩﹰﺍ‪ ،‬ﻭﻫﺫﺍ ﻭﺤﺩﻩ ﻴﻌﺘﺒﺭ ﺴﺒﺒﹰﺎ ﻜﺎﻓﻴﹰﺎ ﻟﺘﻔﺴﻴﺭ ﺍﻟﻨﺴﺏ ﺍﻟﻤﺘﺩﻨﻴﺔ ﻟﻺﺼﺎﺒﺔ‬

‫ﺒﻬﺫﺍ ﺍﻟﻤﺭﺽ ﻓﻲ ﺘﻠﻙ ﺍﻟﺒﻠﺩﺍﻥ ‪ ..‬ﻓﻔﻲ ﺍﻟﻭﻗﺕ ﺍﻟﺫﻱ ﻴﺘﺤﺭﱠﺭ ﻓﻴﻪ ﺍﻟﻐﺭﺒﻴﻭﻥ ﻤﻥ ﺍﻷﻨﻤﺎﻁ‬

‫ﺍﻟﺘﻘﻠﻴﺩﻴﺔ ﻓﻲ ﺍﻟﻤﻤﺎﺭﺴﺔ ﺍﻟﺠﻨﺴﻴﺔ ﻭﻴﺒﺘﺩﻋﻭﻥ ﺃﺴﺎﻟﻴﺏ ﺠﺩﻴﺩﻩ ﻓﻲ ﺍﻟﺸﺫﻭﺫ ﺍﻟﺠﻨﺴﻲ‬ ‫ﻭﻴﺴﺒﻐﻭﻥ ﻋﻠﻴﻬﺎ ﺍﻟﺸﺭﻋﻴﺔ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻴﺯﺩﺍﺩ ﺍﻟﺸﺒﺎﺏ ﻓﻲ ﺍﻟﻌﺎﻟﻡ ﺍﻹﺴﻼﻤﻲ ﺍﺸﻤﺌﺯﺍﺯﹰﺍ‬

‫ﻋﻠﻰ ﺍﺸﻤﺌﺯﺍﺯ ﻤﻥ ﺘﻠﻙ ﺍﻟﻤﻤﺎﺭﺴﺎﺕ ‪ ،‬ﺒل ﻴﺩﻋﻭ ﺇﻟﻰ ﺍﻟﻁﻬﺭ ﻭﺍﻟﻌﻔﺔ ﻭﺒﺘﺭﺨﻴﺹ ﺍﻟﻤﻬﻭﺭ‬

‫ﻭﺘﺴﻬﻴل ﺍﻟﺯﻭﺍﺝ ‪ ،‬ﻫﺫﻩ ﺍﻟﻤﺒﺎﺩ‬

‫ﻤﺼﺤﻭﺒﺔ ﺒﺤﻤﺎﺱ ﺍﻟﺸﺒﺎﺏ ﺍﻟﺩﺍﻓﻕ ﺘﺸﻜﱢل ﻤﺭﺘﻜﺯﹰﺍ‬

‫ﻤﺤﻭﺭﻴﹰﺎ ﻓﻲ ﻤﻜﺎﻓﺤﺔ ﺍﻷﻴﺩﺯ ﻭﺍﻟﻭﻗﺎﻴﺔ ﻤﻥ ﺃﺨﻁﺎﺭﻩ ‪ ،‬ﻭﻴﺨﺘﺘﻡ ﺍﻟﻜﺎﺘﺏ ﻫﺫﺍ ﺍﻟﻔﺼل‬

‫ﻥ ﻴﺼﻤﱢﻡ ﺒﺭﻨﺎﻤﺞ ﻭﻗﺎﺌﻲ ﻤﻥ ﺍﻷﻴﺩﺯ‪ ،‬ﻓﻌﻠﻴﻬﻤﺎ‬ ‫ﺒﻘﻨﺎﻋﺘﻪ‪ ،‬ﺇﺫﺍ ﻤﺎ ﺃﺭﺍﺩ ﺍﻟﺸﺭﻕ ﺃﻭ ﺍﻟﻐﺭﺏ ﺃ ّ‬

‫ﺍﻟﺭﺠﻭﻉ ﺇﻟﻰ ﺍﻟﻭﺴﺎﺌل ﺍﻟﺘﻘﻠﻴﺩﻴﺔ ﻓﻲ ﺍﻹﺸﺒﺎﻉ ﻭﺍﻟﻤﻤﺎﺭﺴﺔ ﺍﻟﺠﻨﺴﻴﺔ ﻭﻋﻠﻰ ﺜﻭﺭﺓ ﺍﻟﺤﺩﺍﺜﺔ‬

‫ﻥ ﺘﻘﻔل ﺭﺍﺠﻌﺔ ﺇﻟﻰ ﻤﻥ ﺤﻴﺙ ﺃﺘﺕ ‪ ،‬ﻭﻟﺫﻟﻙ ﻴﻨﺼﺢ ﺍﻟﻤﺅﻟﻑ ﺒﺄﻥ ﺃﻱ ﻤﺠﺘﻤﻊ ﻟﻪ‬ ‫ﺍﻟﺠﻨﺴﻴﺔ ﺃ ّ‬

‫ﺇﺭﺙ ﻗﻴﻤﻲ ﻭﺃﺨﻼﻗﻲ ﻭﺭﻭﺤﻲ ﻭﺩﻴﻨﻲ ﺃﻥ ﻴﺸﻜﱢل ﻤﻥ ﺫﻟﻙ ﺇﻁﺎﺭﹰﺍ ﻭﻗﺎﺌﻴ ﹰﺎ ﻤﻥ ﺃﺨﻁﺎﺭ‬

‫ﺍﻷﻴﺩﺯ ﻭﺁﺜﺎﺭﻩ ‪.‬‬

‫ﻭﻋﻠﻰ ﻫﺫﺍ ﺍﻟﻨﺤﻭ ﺃﻓﺭﺩ ﺍﻟﻜﺎﺘﺏ ﺍﻟﻔﺼﻭل ﺍﻷﺭﺒﻌﺔ ﺍﻷﺨﻴﺭﺓ ﻤﻥ ﺍﻟﻜﺘـﺎﺏ ﻟﻁـﺭ‬

‫ﻨﻤﻭﺫﺝ ﻭﻗﺎﺌﻲ ﺇﺴﻼﻤﻲ ‪ ،‬ﻤﺒﻴﱢﻨﹰﺎ ﺨﻁﻭﺭﺓ " ﺍﻻﺴﺘﺯﺭﺍﻉ " ﺍﻟﺜﻘﺎﻓﻲ ﻟﺒﺭﺍﻤﺞ ﺍﻟﻭﻗﺎﻴـﺔ ﻤـﻥ‬

‫ﺍﻷﻴﺩﺯ‪ ،‬ﻓﺎﻟﺠﺴﻡ ﺍﻟﻤﺴﺘﻀﻴﻑ ﻟﻥ ﻴﻘﺒل ﺍﻟﻭﺍﻓﺩ ﻷﻨﻪ ﻏﻴﺭ ﻤﻼﺌﻡ ﻭﻏﻴﺭ ﻤﺘﺼـﺎﻟﺢ ‪ ،‬ﻭﻤـﻥ‬

‫ﻫﺫﻩ ﺍﻟﺯﺍﻭﻴﺔ ﻴﺤﺯﻥ ﺍﻟﻤﺅﻟﻑ ﻭﻴﻨﻌﻲ ﻋﻠﻰ ﺍﻟﺒﺎﺤﺜﻴﻥ ﺍﻟﻌﺭﺏ ﻭﺍﻟﻤﺴﻠﻤﻴﻥ ﺍﻟﻤﻬﺘﻤﻭﻥ ﺒـﺄﻤﺭ‬

‫ﺍﻷﻴﺩﺯ ﺘﺩﺍﻋﻴﻬﻡ ﻻﺴﺘﺨﺩﺍﻡ ﺍﻟﻨﻤﻭﺫﺝ ﺍﻟﻐﺭﺒﻲ ﻓﻲ ﺍﻟﻭﻗﺎﻴﺔ ﻤﻥ ﺍﻷﻴﺩﺯ ﺒﻜل ﺘﻔﺎﺼﻴﻠﻪ ﺍﻟﺩﻗﻴﻘﺔ‬

‫ﺃﺯﻤﺔ ﺍﻷﻴﺩﺯ ‪ :‬ﻤﻨﻅﻭﺭ ﺍﺠﺘﻤﺎﻋﻲ – ﺜﻘﺎﻓﻲ ﺇﺴﻼﻤﻲ‬

‫ﺩ‪.‬ﺃﺤﻤﺩ ﻤﺤﻤﺩ ﺍﻟﺤﺴﻥ ﺸﻨﺎﻥ‬

‫ﻭﻭﺴﺎﺌﻠﻪ " ﺍﻟﻌﺎﺯل ﺍﻟﻁﺒﻲ ‪ ،‬ﺍﻹﺒﺭﺓ ﺍﻟﻨﻅﻴﻔﺔ ‪...‬ﺍﻟ " ﻭﻓـﻲ ﺒﻌـﺽ ﺍﻟـﺩﻭل ﺘﺘـﺭﺠﻡ‬

‫ﺍﻟﻤﻠﺼﻘﺎﺕ ﻭﺍﻷﻓﻼﻡ ﻭﺍﻟﻤﻁﺒﻘﺎﺕ ﺘﺭﺠﻤﺔ ﺤﺭﻓﻴﺔ ‪.‬‬

‫ﻫﺫﻩ ﺍﻟﺘﺩﺍﺒﻴﺭ ﻓﻲ ﺭﺃﻱ ﺍﻟﻜﺎﺘﺏ ﻟﻥ ﺘﻔﻠﺢ ﺒل ﺴﺘﺠﻠﺏ ﺍﻟﺴﺨﺭﻴﺔ ﻤﻥ ﻗﻁﺎﻋﺎﺕ‬

‫ﺠﻤﺎﻫﻴﺭﻴﺔ ﻜﺒﻴﺭﺓ ﻷﻨﻬﺎ ﻻ ﺘﺘﻨﺎﻏﻡ ﻤﻊ ﻭﺠﺩﺍﻥ ﺍﻷﻤﺔ ﻭﻤﺸﺎﻋﺭﻫﺎ ﻭﻓﻠﺴﻔﺘﻬﺎ ﻭﺇﻴﻘﺎﻋﻬﺎ‬

‫ﻥ ﻤﻬﻤﺔ ﺍﻟﻭﻗﺎﻴﺔ ﻤﻥ ﺨﻁﺭ ﺍﻷﻴﺩﺯ ﻓﻲ ﺍﻟﻌﺎﻟﻡ ﺍﻹﺴﻼﻤﻲ ﻴﺠﺏ‬ ‫ﺍﻟﺜﻘﺎﻓﻲ ‪ ،‬ﻭﻴﻌﺘﻘﺩ ﺍﻟﻤﺅﻟﻑ ﺃ ّ‬

‫ﺃﻻ ﺘﺘﺭﻙ ﻟﺨﺒﺭﺍﺀ ﻤﻨﻅﻤﺔ ﺍﻟﺼﺤﺔ ﺍﻟﻌﺎﻟﻤﻴﺔ ﺍﻟﻤﺴﺘﻐﺭﺒﻴﻥ ‪ ،‬ﺃﻭ ﺍﻟﻌﺎﻤﻠﻴﻥ ﺍﻟﻜﺴﺎﻟﻰ ﻓﻲ‬ ‫ﻤﺠﺎل ﺍﻟﺼﺤﺔ ﺍﻟﻌﺎﻤﺔ ﺍﻟﺫﻴﻥ ﻴﺴﻌﻭﻥ ﺇﻟﻰ ﺍﺴﺘﻴﺭﺍﺩ ﺍﻟﺤﻠﻭل ﺍﻟﺠﺎﻫﺯﺓ ﺃﻭ ﺍﻷﻁﺒﺎﺀ ﺍﻟﻨﻔﺴﻴﻴﻥ‬

‫ﻭﺃﻫل ﺍﻟﺨﺩﻤﺔ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺍﻟﻭﺍﻗﻌﻴﻥ ﺘﺤﺕ ﺍﻟﺘﺄﺜﻴﺭ ﺍﻟﻐﺭﺒﻲ ﻭﻏﺴـﻴل ﺍﻟﻤ‬

‫ﻤﻤﻥ‬

‫ﺃﺼﺎﺒﻬـﻡ " ﺍﻟﻌﻤﻰ ﺍﻟﺜﻘﺎﻓﻲ " ﻓﻌﺠﺯﻭﺍ ﻋﻥ ﺭﺅﻴﺔ ﺍﻟﻤﻤﻴﺯﺍﺕ ﻭﺍﻟﻘﻴﻡ ﺍﻷﺨﻼﻗﻴﺔ ﺍﻟﻌﺎﻟﻴﺔ‬

‫ﺍﻟﺘﻲ ﺘﺯﺨﺭ ﺒﻬﺎ ﺜﻘﺎﻓﺘﻬﻡ ﻭﺩﻴﺎﻨﺘﻬﻡ ‪ ،‬ﻟﻘﺩ ﻫﺯﻡ ﺍﻟﺘﻐﺭﻴﺏ ﺒﺈﻤﻜﺎﻨﺎﺘﻪ ﺍﻟﻤﺎﺩﻴﺔ ﻭﺍﻟﺘﻜﻨﻭﻟﻭﺠﻴﺔ ‪،‬‬

‫ﺃﻭﻟﺌﻙ ﺍﻟﻨﻔﺭ ﻓﺄﻨﺴﺎﻫﻡ ﺍﻟﻐﻨﻰ ﺍﻷﺨﻼﻗﻲ ﻭﺍﻟﺭﻭﺤﻲ ﺍﻟﺫﻱ ﻴﻤﻸ ﺸﻐﺎﻑ ﺍﻟﻘﻠﺏ ﺍﻟﻤﺴﻠﻡ ‪،‬‬ ‫ﻜﺄﻨﻤﺎ ﻫﺅﻻﺀ ﺍﻟﻤﺴﺘﻐﺭﺒﻴﻥ ﻴﺴﺘﻭﻱ ﻋﻨﺩﻫﻡ ﺍﺴﺘﻴﺭﺍﺩ ﺍﺴﺘﺭﺍﺘﻴﺠﻴﺔ ﻭﻗﺎﺌﻴﺔ ﺒﺎﺴﺘﻴﺭﺍﺩ ﺃﻱ ﺘﻘﻨﻴﺔ‬

‫ﻁﺒﻴﺔ ﻟﻴﺯﺭﻴﺔ ‪.‬‬

‫ﻭﻴﻘﻭل ﺒﺩﺭﻱ ﻟﻘﺩ ﺭﺃﻴﻨﺎ ﺍﻟﻨﻤﻭﺫﺝ ﺍﻟﻐﺭﺒﻲ ﻓﻲ ﺍﻟﻭﻗﺎﻴﺔ ﻗﺩ ﺘﺭﻋﺭﻉ ﻓﻲ ﺃﺤﻀﺎﻥ‬

‫ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻐﺭﺒﻴﺔ ﺒﻤﻌﻁﻴﺎﺕ ﺍﻟﺜﻭﺭﺓ ﺍﻟﺠﻨﺴﻴﺔ ﻭﻓﻜﺭ ﺍﻟﺤﺩﺍﺜﺔ ﺍﻟﻼﺩﻴﻨﻴﺔ ‪ ،‬ﻭﺍﻟﺤﺭﻴﺔ ﺍﻟﻔﺭﺩﻴﺔ‬ ‫ﻓﺠﺎﺀﺕ ﺍﺴﺘﺭﺍﺘﻴﺠﻴﺘﻪ ﺍﻟﻭﻗﺎﺌﻴﺔ ﻗﺎﺌﻤﺔ ﻋﻠﻰ ﺘﺩﺍﺒﻴﺭ ﺨﺎﺭﺠﻴﺔ ﻭﺃﻏﻔﻠﺕ ﺘﻤﺎﻤﹰﺎ ﺃﻱ ﺘﻐﻴﻴﺭ‬

‫ﺩﺍﺨﻠﻲ ﻓﻲ ﻨﻔﺱ ﺍﻹﻨﺴﺎﻥ ﻤﻥ ﺍﻟﻨﻭﺍﺤﻲ ﺍﻟﺭﻭﺤﻴﺔ ﻭﺍﻷﺨﻼﻗﻴﺔ ﻭﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ‪،‬‬

‫ﻭﻨﺒّﻪ ﺍﻟﻤﺅﻟﻑ ﺍﻟﻌﺎﻤﻠﻴﻥ ﻓﻲ ﺍﻟﻘﻁﺎﻉ ﺍﻟﺼﺤﻲ ﻓﻲ ﺍﻟﺒﻼﺩ ﺍﻹﺴﻼﻤﻴﺔ ﺇﻟﻰ ﻗﻴﺎﺱ ﻤﺩﻯ ﺍﻟﻨﺠﺎ‬

‫ﺍﻟﺫﻱ ﺃﺼﺎﺒﻪ ﺍﻟﻨﻤﻭﺫﺝ ﺍﻟﻐﺭﺒﻲ ﻓﻲ ﺭﺤﺎﺏ ﺜﻘﺎﻓﺘﻪ ﺍﻟﻭﻁﻨﻴﺔ ‪ ،‬ﻓﺒﻤﺎ ﺃﻨﻪ ﻗﺩ ﻓﺸل ﻫﻨﺎﻙ ﻭﻓﻘ ﹰﺎ‬

‫ﻼ ﻓﻲ‬ ‫ﻟﻺﺤﺼﺎﺌﻴﺎﺕ ﻭﺍﻹﻓﺎﺩﺍﺕ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺘﻲ ﺴﻘﻨﺎﻫﺎ ﻓﺈﻨﹼﻪ ﺒﻼ ﺸﻙ ﺴﻴﻜﻭﻥ ﺃﻜﺜﺭ ﻓﺸ ﹰ‬

‫ﻥ ﺃﻱ‬ ‫ﻤﺠﺘﻤﻌﺎﺕ ﺭﻭﺤﻴﺔ ﻭﺇﺴﻼﻤﻴﺔ ‪ ،‬ﻭﺘﺄﺴﻴﺴﹰﺎ ﻋﻠﻰ ﻫﺫﺍ ﺍﻟﻤﻨﻁﻕ ﻴﻘﺭﺭ ﺍﻟﻤﺅﻟﻑ ﺒﺜﻘﺔ ﺃ ّ‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ ‪1424 /‬ﻫـ‬

‫ﺘﻘﺎﺭﻴﺭ ﻭﻤﺭﺍﺠﻌﺎﺕ‬

‫ﺒﺭﻨﺎﻤﺞ ﻭﻗﺎﺌﻲ ﻤﻥ ﺃﺨﻁﺎﺭ ﺍﻷﻴﺩﺯ ﻓﻲ ﺍﻟﺒﻼﺩ ﺍﻹﺴﻼﻤﻴﺔ ‪ -‬ﺇﺫﺍ ﺃﺭﻴﺩ ﻟـﻪ ﺍﻟﻨﺠﺎ ‪ -‬ﻻﺒﺩ‬

‫ﺃﻥ ﻴﻨﻁﻠﻕ ﻤﻥ ﺍﻷﺴﺱ ﻭﺍﻟﻤﺒﺎﺩ ﺍﻹﺴﻼﻤﻴﺔ ﻭﺫﻟﻙ ﻟﻠﻌﻭﺍﻤل ﺍﻵﺘﻴﺔ ‪-:‬‬

‫ ﺍﻹﻴﻤﺎﻥ ﺒﺎﷲ ﻭﺃﺩﺍﺀ ﺍﻟﺸﻌﺎﺌﺭ ﺍﻟﺘﻌﺒﺩﻴﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺘﻤﺜل ﻤﺼﺩﺭﹰﺍ ﻭﺍﻗﻴـﹰﺎ ﻤـﻥ ﺃﺨﻁـﺎﺭ‬‫ﺍﻷﻴﺩﺯ ﻨﺴﺒﺔ ﻟﻸﺜﺭ ﺍﻟﺭﻭﺤﻲ ﻭﺍﻟﺴﻠﻭﻜﻲ ﺍﻟﺫﻱ ﺘﺘﺭﻜﻪ ﻋﻠﻰ ﺍﻟﻔﺭﺩ ﺍﻟﻤﺴـﻠﻡ ﻭﺘﺸـﻜﻴل‬

‫ﺍﺘﺠﺎﻫﺎﺘﻪ ﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ ‪.‬‬

‫‪ -‬ﺍﻟﻔﺎﺌﺩﺓ ﺍﻟﺭﻭﺤﻴﺔ ﻤﻥ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺼﻭﻡ ﻭﺍﻟﺤﺞ ﻭﺴﺎﺌﺭ ﺍﻟﻌﺒﺎﺩﺍﺕ ‪ ،‬ﺘﺠﺩﺩ ﺍﻟﺼﻠﺔ ﺒﻴﻥ‬

‫ﺍﻟﻌﺒﺩ ﻭﺭﺒﻪ ﻭﺘﻌﻤل ﻋﻠﻰ ﺘﻘﻭﻴﺔ ﺍﻹﻁﺎﺭ ﺍﻟﻘﻴﻤﻲ ﻭﺍﻟﺭﻭﺤﻲ ﻭﺍﻷﺨﻼﻗﻲ ﻟﻠﻔﺭﺩ‪ .‬ﻭﻤﻥ‬

‫ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﻁﺭﻴﻔﺔ ﻓﻲ ﻫﺫﺍ ﺍﻟﻤﻀﻤﺎﺭ ‪ ،‬ﺩﺭﺍﺴﺔ ﺒﺭﻭﻓﻴﺴﻭﺭ ﺃﺴﺎﻤﺔ ﻗﻨﺩﻴل – ﺍﻷﺴﺘﺎﺫ‬

‫ﺒﻜﻠﻴﺔ ﺍﻟﻁﺏ ‪ ،‬ﺠﺎﻤﻌﺔ ﻫﺎﺭﻓﺭﺩ ﻋﻥ ﺍﻷﺜﺭ ﺍﻟﻔﻴﺯﻴﻭﻟﻭﺠﻲ ﻟﻠﺼﻴﺎﻡ‪ ،‬ﻭﻗﺩ ﺃﺸﺎﺭﺕ ﻨﺘﺎﺌﺞ‬

‫ﻥ ﺍﻟﺼﻭﻡ ﻴﺴﺎﻋﺩ ﻓﻲ ﺘﻘﻭﻴﺔ ﺍﻟﺠﻬﺎﺯ ﺍﻟﻤﻨﺎﻋﻲ ﻟﻺﻨﺴﺎﻥ ﻭﺫﻟﻙ ﺒﺯﻴﺎﺩﺓ ﺍﻟﺨﻼﻴﺎ‬ ‫ﺃﺒﺤﺎﺜﻪ ﺃ ّ‬

‫ﻥ ﺘﺠﻤﻊ‬ ‫ﺍﻟﺘﺎﺌﻴﺔ ‪ ،‬ﺍﻟﻤﺴﺌﻭل ﺍﻷﻭل ﻓﻲ ﺍﻟﻨﻅﺎﻡ ﺍﻟﺩﻓﺎﻋﻲ ﻓﻲ ﺠﻬﺎﺯ ﺍﻟﻤﻨﺎﻋﺔ ‪ ،‬ﻜﻤﺎ ﺃ ّ‬ ‫ﺍﻟﺤﺞ ﻫﻭ ﺃﻜﺒﺭ ﺘﺠﻤﻊ ﺒﺸﺭﻯ ﻋﻠﻰ ﺼﻌﻴﺩ ﻭﺍﺤﺩ ﻴﻤﻜﻥ ﺍﻻﺴﺘﻔﺎﺩﺓ ﻤﻨﻪ ﻓﻲ ﺍﻟﺒﻌﺩ‬ ‫ﺍﻹﻋﻼﻤﻲ ‪ ،‬ﺃﻱ ﺍﻟﺘﻭﻋﻴﺔ ﺒﺄﺨﻁﺎﺭ ﻭﺁﺜﺎﺭ ﻤﺭﺽ ﺍﻷﻴﺩﺯ ‪.‬‬

‫‪ -‬ﺩﻭﺭ ﺍﻟﺸﺒﺎﺏ ﺍﻟﻤﺴﻠﻡ ﻓﻲ ﺍﻟﺼﺤﻭﺓ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺎﺼﺭﺓ ‪ ،‬ﻴﺘﻌﺎﻅﻡ ﻜل ﻴﻭﻡ ﻤﻤﺎ ﻴﺅﻜﺩ‬

‫ﻥ ﺍﻹﺴﻼﻡ ﻻ ﻤﺤﺎﻟﺔ ﻋﺎﺌﺩ ‪ ،‬ﻤﺩﹰﺍ ﺭﻭﺤﻴﹰﺎ ﻭﺜﻘﺎﻓﻴﹰﺎ ﻋﺎﺭﻤﹰﺎ ﻴﻐ ﱢﻴﺭ ﺍﻟﻤﺸﻬﺩ ﺍﻟﺴﻴﺎﺴﻲ‬ ‫ﺃّ‬ ‫ﻥ ﺍﻟﺸﺒﺎﺏ ﻫﻭ‬ ‫ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ﻓﻲ ﺍﻟﺒﻠﺩﺍﻥ ﺍﻹﺴﻼﻤﻴﺔ ‪ .‬ﻭﻴﺸﻴﺭ ﺒﺩﺭﻱ ﻟﺘﻠﻙ ﺍﻟﻤﻔﺎﺭﻗﺔ ﺇﺫ ﺃ ّ‬

‫ﺍﻟﺸﺭﻴﺤﺔ ﺍﻟﻤﺴﺘﻬﺩﻓﺔ ﻓﻲ ﻤﻭﻀﻭﻉ ﺍﻷﻴﺩﺯ ‪ ،‬ﺒﻴﻨﻤﺎ ﻫﻭ ﺍﻵﻥ ﻗﺎﺌﺩ ﺍﻟﺘﻐﻴﻴﺭ ﺍﻹﻴﺠﺎﺒﻲ ﻓﻲ‬

‫ﺤﻴﺎﺓ ﺍﻟﻤﺴﻠﻤﻴﻥ ‪.‬‬

‫ ﺍﻹﺴﻼﻡ ﻴﺤﺭﻡ ﺘﻤﺎﻤﹰﺎ ﺍﻟﺠﻨﺴﻴﺔ ﺍﻟﻤﺜﻠﻴﺔ ﻭﺍﻟﻔﺎﺤﺸﺔ ﻭﺤﺘﻰ ﺍﻟﻤﻤﺎﺭﺴﺎﺕ ﺍﻟﻁﺒﻴﻌﻴـﺔ ﺃﺒـﺎﻥ‬‫ﻓﺘﺭﺓ ﺍﻟﺤﻴﺽ ‪ ،‬ﻫﺫﻩ ﺍﻟﺘﺩﺍﺒﻴﺭ ﻋﻠﻰ ﻋﻜﺱ ﺍﻟﺩﻴﺎﻨﺎﺕ ﺍﻷﺨﺭﻯ ‪ ،‬ﻫﻲ ﺘﺩﺍﺒﻴﺭ ﻭﺍﻗﻴﺔ ﻤـﻥ‬ ‫ﻋﺩﻭﻯ ﺍﻹﺼﺎﺒﺔ ﺒﻔﻴﺭﻭﺱ ﺍﻷﻴﺩﺯ ﻭﺍﻷﻤﺭﺍﺽ ﺍﻟﺠﻨﺴﻴﺔ ﺍﻷﺨﺭﻯ ‪.‬‬

‫‪ -‬ﺍﻹﺴﻼﻡ ﻴﺤﺭﻡ ﺘﻤﺎﻤﹰﺎ ﺘﻌﺎﻁﻰ ﺍﻟﻜﺤﻭل ﻭﺍﻟﻤﺨﺩﺭﺍﺕ ‪.‬‬

‫ﺃﺯﻤﺔ ﺍﻷﻴﺩﺯ ‪ :‬ﻤﻨﻅﻭﺭ ﺍﺠﺘﻤﺎﻋﻲ – ﺜﻘﺎﻓﻲ ﺇﺴﻼﻤﻲ‬

‫ﺩ‪.‬ﺃﺤﻤﺩ ﻤﺤﻤﺩ ﺍﻟﺤﺴﻥ ﺸﻨﺎﻥ‬

‫ ﺨﺘﺎﻥ ﺍﻟﻤﺴﻠﻡ ‪ ،‬ﺴﻨﻪ ﺇﺴﻼﻤﻴﺔ ‪ ،‬ﻓﻌﺎﻟﻪ ﺠﺩﹰﺍ ﻀﺩ ﺍﻹﺼﺎﺒﺔ ﺒﺎﻟﻌﺩﻭﻯ ‪ ،‬ﻓﻘﺩ ﺃﺜﺒﺘﺕ‬‫ﻥ ﺍﻟﺭﺠل ﻏﻴﺭ ﺍﻟﻤﺨﺘﻭﻥ ﻫﻭ ﺃﻜﺜﺭ ﻋﺭﻀ ﹰﺔ ﻤﻥ ﻏﻴﺭﻩ ﻓﻲ ﺍﻹﺼﺎﺒﺔ‬ ‫ﺍﻷﺒﺤﺎﺙ ﺍﻟﻤﻌﻤﻠﻴﺔ ﺃ ّ‬ ‫ﺒﻌﺩﻭﻯ ﺍﻷﻴﺩﺯ ‪.‬‬

‫ ﻓﺎﺌﺩﺓ ﻏﺴل ﺍﻟﺠﻨﺎﺒﺔ ‪ ،‬ﺘﻁﻬﻴﺭ ﻭﻏﺴل ﺍﻷﻋﻀﺎﺀ ﺍﻟﺘﻨﺎﺴﻠﻴﺔ ﺒﻌﺩ ﺍﻟﻤﻤﺎﺭﺴﺔ ﺍﻟﺠﻨﺴﻴﺔ ﺃﻤﺭ‬‫ﻭﺍﺠﺏ ﻓﻲ ﺍﻟﺸﺭﻉ ﺍﻹﺴﻼﻤﻲ ‪ ،‬ﻭﻗﺩ ﺃﻜﺩ ﺍﻟﺒﺎﺤﺜﻭﻥ ﺍﻟﻘﻴﻤﺔ ﺍﻟﻭﻗﺎﺌﻴﺔ ﺍﻟﻌﺎﻟﻴﺔ ﻟﻬﺫﺍ ﺍﻟﻐﺴل ‪.‬‬

‫ﻭﻴﻠﻔﺕ ﺒﺩﺭﻱ ﺍﻨﺘﺒﺎﻩ ﺍﻟﻘﺎﺭ ‪ ،‬ﺒﺄﻥ ﻫﺫﻩ ﺍﻹﺴﺘﺭﺍﺘﻴﺠﺔ ﺍﻟﻭﻗﺎﺌﻴـﺔ ﺍﻟﻭﺍﻋﻴـﺔ ﺒﺎﻟﺒﻌـﺩ‬

‫ﺍﻟﺜﻘﺎﻓﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ﺍﻹﺴﻼﻤﻲ ‪ ،‬ﺴﺘﻭﺍﺠﻪ ﻤﻘﺎﻭﻤﺔ ﺸﺭﺴﺔ ﺒﺴﺒﺏ ﺍﻟﺼﺭﺍﻉ ﺍﻟﺨﻔﻲ ﺒـﻴﻥ‬

‫ﻻ ﻴﺜﻨﻰ ﺍﻟﻌـﺎﻤﻠﻴﻥ ﻓـﻲ ﺍﻟﺤﻘـل‬ ‫ﻥ ﺫﻟﻙ ﻴﺠﺏ ﺃ ﹼ‬ ‫ﺍﻟﻤﺭﺠﻌﻴﺎﺕ ﺍﻟﻔﻜﺭﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﻴﺔ ‪ ،‬ﻋﻠﻰ ﺃ ّ‬

‫ﺍﻟﺼﺤﻲ ﻓﻲ ﺍﻟﺒﻼﺩ ﺍﻹﺴﻼﻤﻴﺔ ﻤﻥ ﺍﻟﻨﻘﺩ ﺍﻟﻤﺘﻭﺍﺼل ﻟﻠﻨﻤـﻭﺫﺝ ﺍﻟﻐﺭﺒـﻲ ﻓـﻲ ﻨﻭﺍﺤﻴـﻪ‬

‫ﺍﻷﺨﻼﻗﻴﺔ ﻭﺍﻟﻔﻠﺴﻔﻴﺔ ﻭﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﻴﺔ ﻭﺍﻟﺘﺎﺭﻴﺨﻴﺔ ‪ ،‬ﻷﻥ ﺜﻘﺎﻓﺔ ﺍﻟﺠﻨﺱ ﺍﻟﺴـﺎﺌﺩﺓ ﻓـﻲ‬ ‫ﻤﺠﺘﻤﻊ ﻤﺎ ﻻ ﻴﻤﻜﻥ ﻓﺼﻠﻬﺎ ﻋﻥ ﺍﻻﻨﺤﺭﺍﻓﺎﺕ ﺍﻟﻨﺎﺠﻤﺔ ﻋﻥ ﺍﻟﻤﻤﺎﺭﺴﺎﺕ ﺍﻟﺠﻨﺴـﻴﺔ ‪ ،‬ﻭﻻ‬ ‫ﻋﻥ ﻁﺭﺍﺌﻕ ﻤﻌﺎﻟﺠﺘﻬﺎ ﻓﻲ ﺫﻟﻙ ﺍﻟﻤﺠﺘﻤﻊ ‪.‬‬

‫ﻥ ﺍﻟﻬﺠﻭﻡ ﺍﻟﺫﻱ ﺴﻴﻭﺍﺠﻬﻪ ﺍﻟﻨﻤـﻭﺫﺝ ﺍﻹﺴـﻼﻤﻲ ﻟﻌﻠـﻪ‬ ‫ﻼ‪،‬ﺃّ‬ ‫ﻭﻴﻤﻀﻰ ﺒﺩﺭﻱ ﻗﺎﺌ ﹰ‬

‫ﻤﻔﻬﻭﻤﹰﺎ ﻓﻲ ﺇﻁﺎﺭ ﻤﺩﺍﻓﻌﺔ ﻓﻜﺭ ﺍﻟﺤﺩﺍﺜﺔ ﻋﻥ ﻤﺸﺭﻭﻋﻪ ﺍﻟﺠﻨﺴﻲ ﻭﻜل ﻤﺎ ﻴﻬـﺩﺩ ﺃﺼـﻭﻟﻪ‬

‫ﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻟﻔﻠﺴﻔﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ ‪ ،‬ﻭﻤﺎ ﺃﺩل ﻋﻠﻰ ﺫﻟﻙ ﻤﻥ ﻫﺫﻩ ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﻤﺘﺘﺎﺒﻌـﺔ ﻤـﻥ‬

‫ﺍﻟﻤﺅﺘﻤﺭﺍﺕ ﺍﻟﻌﺎﻟﻤﻴﺔ ﺍﻟﺘﻲ ﺘﻌﻘﺩ ﻟﻤﻭﻀﻭﻉ ﺍﻷﻴﺩﺯ ‪ ،‬ﻭﻜل ﻫﻤﻬـﺎ ﺃﻥ ﺘﻨﺸـﺭ ﺍﻟﺒـﺭﺍﻤﺞ‬ ‫ﻭﺍﻟﻤﻤﺎﺭﺴﺎﺕ ﺫﺍﺕ ﺍﻷﺼﻭل ﺍﻟﻤﻌﺭﻓﻴﺔ ﻭﺍﻟﻔﻠﺴﻔﻴﺔ ﺍﻟﻐﺭﺒﻴﺔ ‪ ،‬ﻭﻟﻌل ﻤﺅﺘﻤﺭ ﺍﻟﻘﺎﻫﺭﺓ ﺍﻟﺸﻬﻴﺭ‬

‫ﻟﻴﺱ ﺒﺒﻌﻴﺩ ﻋﻥ ﺫﻟﻙ ‪ ،‬ﻓﻘﺩ ﺭﺃﻴﻨﺎ ﻜﻴﻑ ﺘﺠﺭﺃ ﺍﻟﻨﻤﻭﺫﺝ ﺍﻟﻐﺭﺒﻲ ﻭﻟـﺒﺱ ﻋﻤﺎﻤـﺔ ﺍﻷﻤـﻡ‬ ‫ﺍﻟﻤﺘﺤﺩﺓ ﻓﻲ ﻤﻭﺍﺠﻬﺔ ﺍﻟﻘﻴﻡ ﻭﺍﻟﻘﻭﺍﻋﺩ ﺍﻷﺨﻼﻗﻴﺔ ﺍﻟﺘﻲ ﺘﺤﻜﻡ ﻤﻔﺎﻫﻴﻡ ﻭﻤﻤﺎﺭﺴﺔ ﺍﻟﺠﻨﺱ ﻓﻲ‬ ‫ﺍﻟﺜﻘﺎﻓﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻭﻏﻴﺭﻫﺎ ‪ ،‬ﻭﻴﺘﺒﻠﻭﺭ ﻜل ﺫﻟﻙ ﻓﻲ ﺍﻟﺤﻤﻼﺕ ﺍﻟﻤﻨﻅﻤـﺔ ﺍﻟﺘـﻲ ﺘﺘﺒﻨﺎﻫـﺎ‬

‫ﺍﻟﻤﻨﻅﻤﺎﺕ ﺍﻟﻐﺭﺒﻴﺔ ﻟﺘﺩﻤﻴﺭ ﺍﻷﺴﺭﺓ ﺍﻟﺘﻘﻠﻴﺩﻴﺔ‪ ،‬ﻭﺘﻤﺘﻠﻙ ﺠﻤﺎﻋﺎﺕ ﺍﻟﺸﻭﺍﺫ ﺠﻨﺴﻴﹰﺎ ﺘﺄﺜﻴﺭﹰﺍ ﻗﻭﻴﹰﺎ‬

‫ﻓﻲ ﻫﺫﻩ ﺍﻟﻤﻨﻅﻤﺎﺕ ﻭﺘﺸﻜل ﻟﻭﺒﻲ ﻓﻲ ﻤﻨﻅﻤﺎﺕ ﺍﻷﻤﻡ ﺍﻟﻤﺘﺤﺩﺓ ‪ ،‬ﻭﻟﻌل ﺍﻟﺴﻌﻲ ﻓﻲ ﺘﺩﻤﻴﺭ‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ ‪1424 /‬ﻫـ‬

‫ﺘﻘﺎﺭﻴﺭ ﻭﻤﺭﺍﺠﻌﺎﺕ‬

‫ﻼ ﺃﻤﺎﻡ ﻤﻔﺎﻫﻴﻡ ﻭﻤﻤﺎﺭﺴـﺎﺕ ﺍﻟﻤﺴـﺎﻭﺍﺓ‬ ‫ﺍﻷﺴﺭﺓ ﺍﻟﺘﻘﻠﻴﺩﻴﺔ ﻨﺎﺠﻡ ﻤﻥ ﻓﻬﻤﻬﻡ ﺃﻨﻬﺎ ﺘﻘﻑ ﺤﺎﺌ ﹰ‬

‫ﺍﻟﺠﻨﺴﻴﺔ ﻭﺍﻟﺤﻘﻭﻕ ﺍﻹﻨﺴﺎﻨﻴﺔ ﺍﻟﻤﺸﺭﻭﻋﺔ ﻓﻲ ﺍﻻﺴﺘﻤﺘﺎﻉ ﺒﺎﻟﺠﻨﺱ ﺒﻼ ﺤﺩﻭﺩ ﻭﻻ ﻗﻴﻭﺩ ‪.‬‬

‫ﻭﻴﻤﻀﻰ ﺍﻟﻤﺅﻟﻑ ﻤﻘﺩﻤﹰﺎ ﻨﺼﺎﺌﺢ ﻋﻤﻠﻴﺔ ﻟﻸﻁﺒﺎﺀ ﻭﺍﻟﻌﺎﻤﻠﻴﻥ ﻓﻲ ﺍﻟﺤﻘل ﺍﻟﺼﺤﻲ ﻤﻥ‬

‫ﻥ ﻴﻨﺯﻋﻭﺍ ﻋﻨﻬﻡ ﺭﺩﺍﺀ " ﺍﻟﺤﻴﺎﺩﻴﺔ " ﺍﻟﻤﺼﻁﻠﺢ ﺍﻟﺫﻱ ﺘﺴﺒﻐﻪ " ﺍﻟﻤﻬﻨﻴﺔ‬ ‫ﺃﺒﻨﺎﺀ ﺍﻟﻤﺴﻠﻤﻴﻥ ﺃ ّ‬ ‫ﻥ ﺍﻟﻤﻌﺎﻟﺞ ﻴﺴﻌﻰ ﻓﻲ ﻋﻼﺝ ﺍﻟﻤﺭﻴﺽ ﺩﻭﻥ‬ ‫ﺍﻟﻐﺭﺒﻴﺔ " ﻋﻠﻰ ﻨﻔﺴﻬﺎ ‪ ،‬ﻭﺍﻟﺫﻱ ﻴﻌﻨﻰ ﺃ ّ‬

‫ﻥ ﺫﻟﻙ ﻨﻤﻁ ﻴﺠﺏ‬ ‫ﺍﻟﺘﺩﺨل ﻓﻲ ﺨﺼﻭﺼﻴﺎﺘﻪ ﺍﻟﺜﻘﺎﻓﻴﺔ ﻭﺍﻟﺩﻴﻨﻴﺔ ﻭﺍﻷﺨﻼﻗﻴﺔ ‪ ،‬ﻴﻘﻭل ﺒﺩﺭﻱ ﺃ ّ‬

‫ﺍﻟﺨﺭﻭﺝ ﻋﻠﻴﻪ ﻤﻥ ﻗﺒل ﺍﻟﻤﻬﻨﻴﻴﻥ ﺍﻹﺴﻼﻤﻴﻴﻥ ‪ ،‬ﻴﺠﺏ ﻋﻠﻰ ﺍﻟﻌﺎﻤﻠﻴﻥ ﻓﻲ ﻤﺠﺎل‬

‫ﺍﻻﺴﺘﺭﺍﺘﻴﺠﻴﺔ ﺍﻟﻭﻗﺎﺌﻴﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺃﻥ ﻴﺘﻤﺴﻜﻭﺍ ﺒﺩﻭﺭﻫﻡ ﻓﻲ ﺘﻐﻴﻴﺭ ﺍﻻﺘﺠﺎﻫﺎﺕ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ‬ ‫ﻥ ﺃﻭﻟﻰ ﻤﻁﻠﻭﺒﺎﺕ ﺍﻻﺴﺘﺭﺍﺘﻴﺠﻴﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻫﻲ‬ ‫ﻭﺍﻟﻨﻔﺴﻴﺔ ‪ ..‬ﺇﺫﻥ ﻓﻲ ﺭﺃﻯ ﺍﻟﻜﺎﺘﺏ ‪ ،‬ﻓﺈ ّ‬

‫ﺍﻟﺸﺨﺹ ﺍﻟﻤﻬﻨﻲ ﺍﻟﻤﺘﻤﺴﻙ ﺒﻘﻴﻤﻪ ﺍﻟﺩﻴﻨﻴﺔ ﻭﺨﺼﻭﺼﻴﺘﻪ ﺍﻟﺜﻘﺎﻓﻴﺔ ﻭﺍﻟﺭﻭﺤﻴﺔ ﻭﺍﻟﺘﺯﺍﻤﻪ ﺒﺫﻟﻙ‬ ‫ﻤﻨﻬﺠﹰﺎ ﻋﻼﺠﻴ ﹰﺎ ﻭﻭﻗﺎﺌﻴﹰﺎ ﻓﻲ ﺤﻴﺎﺘﻪ ﺍﻟﻤﻬﻨﻴﺔ‪ .‬ﻭﻴﺴﺘﺩﻋﻰ ﺍﻟﻤﺅﻟﻑ ﺨﺒﺭﺍﺘﻪ ﺍﻟﺜﺭﺓ ﻓﻲ ﻤﺠﺎل‬

‫ﺍﻟﻌﻼﺝ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻟﺴﻠﻭﻜﻲ ﺍﻟﻤﻌﺭﻓﻲ ﻟﻴﻘﺘﺭ ﺃﺴﺎﻟﻴﺏ ﻋﻼﺠﻴﺔ ﻤﺤﺩﺩﺓ ﺘﻭﺠﻪ ﻟﻠﺸﻭﺍﺫ ﺠﻨﺴﻴ ﹰﺎ‬ ‫ﺒﺎﻋﺘﺒﺎﺭﻫﻡ ﻤﻨﺤﺭﻓﻴﻥ ﺴﻠﻭﻜﻴﹰﺎ ﻭﻨﻔﺴﻴﹰﺎ ‪ ،‬ﻭﻴﺠﺏ ﺘﺒﺼﻴﺭﻫﻡ ﺒﻘﻴﻤﺔ ﺃﻨﻔﺴﻬﻡ ﻭﺇﻤﻜﺎﻨﻴﺔ ﺍﻟﺴﻤﻭ‬

‫ﺒﻤﻤﺎﺭﺴﺎﺘﻬﻡ ﺇﻟﻰ ﻤﺼﺎﻑ ﺍﻟﻁﻬﺭ ﻭﺍﻻﺴﺘﻘﺎﻤﺔ ﻭﺍﺤﺘﺭﺍﻡ ﺍﻟـﺫﺍﺕ ﻜل ﺫﻟﻙ ﺒﺎﺴﺘﺩﻋﺎﺀ ﺍﻟﺒﻌﺩ‬

‫ﺍﻟﺭﻭﺤﻲ ﻟﻴﻜﻭﻥ ﺍﻟﻘﻭﺓ ﺍﻟﺩﺍﻓﻌﺔ ﻓﻲ ﺍﻟﺘﻐﻴﻴﺭ ﺍﻟﻤﻌﺭﻓﻲ ﻭﺍﻟﻭﺠﺩﺍﻨﻲ ﻭﺍﻟﺴﻠﻭﻜﻲ‪ ،‬ﻭﻴﺤﺙ‬

‫ﺍﻟﻤﺅﻟﻑ ﺍﻷﻁﺒﺎﺀ ﻭﺍﻟﻤﻌﺎﻟﺠﻴﻥ ﺍﻟﻨﻔﺴﻴﻴﻥ ﺒﻌﺩﻡ ﺍﻷﺨﺫ ﺒﺎﻟﻤﻔﻬﻭﻡ ﺍﻟﻐﺭﺒﻲ ﺍﻟﻤﺘﺴﺎﻤﺢ ﻨﺤﻭ‬

‫ﺍﻟﺸﻭﺍﺫ ﺠﻨﺴﻴ ﹰﺎ ‪ ،‬ﺒﺄﻨﻬﻡ ﻟﻴﺴﻭﺍ ﻤﺭﻀﻰ ﻨﻔﺴﻴﹰﺎ ‪ ،‬ﻭﻤﻥ ﺜﻡ ﻴﺸﺠﻊ ﺍﻟﻜﺎﺘﺏ ﺯﻤﻼﺀﻩ ﺒﺄﻥ‬ ‫ﻴﺅﺴﺴﻭﺍ ﻤﻤﺎﺭﺴﺎﺘﻬﻡ ﺍﻟﻌﻼﺠﻴﺔ ﻋﻠﻰ ﺍﻟﻬﺩﻯ ﺍﻹﺴﻼﻤﻲ ﻭﺃﻥ ﻴﺴﺘﻔﻴﺩﻭﺍ ﻤﻥ ﺍﻟﻨﻭﺍﺤﻲ‬

‫ﺍﻟﺭﻭﺤﻴﺔ ﻓﻲ ﻋﻼﺝ ﻤﺭﻀﺎﻫﻡ‪ .‬ﻭﺫﺍﺕ ﺍﻷﺴﻠﻭﺏ ﺍﻟﻌﻼﺠﻲ ﻴﻭﺼﻔﻪ ﺒﺩﺭﻱ ﻟﻤﺤﺎﺭﺒﺔ‬

‫ﻥ ﻤﺤﺎﺭﺒﺘﻬﺎ ﻤﺴﺌﻭﻟﻴﻪ ﻤﻬﻨﻴﺔ‬ ‫ﺘﻌﺎﻁﻰ ﺍﻟﺨﻤﻭﺭ ﻭﺍﻟﻤﺨﺩﺭﺍﺕ ‪ ،‬ﻭﻴﺯﻴﺩ ﻋﻠﻰ ﺫﻟﻙ ﺃ ّ‬ ‫ﻭﺍﺠﺘﻤﺎﻋﻴﺔ ﻭﻭﻁﻨﻴﺔ ﻴﺠﺏ ﺃﻥ ﺘﺭﺍﻋﻴﻬﺎ ﺍﻟﺴﻠﻁﺔ ﺍﻟﻌﺎﻤﺔ ﻓﻲ ﺍﻟﺒﻠﺩﺍﻥ ﺍﻹﺴﻼﻤﻴﺔ‪ .‬ﻭ ﺍﺴﺘﻨﺎﺩﹰﺍ‬

‫ﻋﻠﻰ ﺘﺠﺎﺭﺒﻪ ﺍﻟﺜﺭﺓ ﻓﻲ ﻋﻼﺝ ﺍﻹﺩﻤﺎﻥ ﻴﺅﻜﱢﺩ ﺒﺩﺭﻱ ﻋﻠﻰ ﻓﻌﺎﻟﻴﺔ ﺍﺴﺘﺩﻋﺎﺀ ﺍﻟﺒﻌﺩ ﺍﻟﺭﻭﺤﻲ‬

‫ﺃﺯﻤﺔ ﺍﻷﻴﺩﺯ ‪ :‬ﻤﻨﻅﻭﺭ ﺍﺠﺘﻤﺎﻋﻲ – ﺜﻘﺎﻓﻲ ﺇﺴﻼﻤﻲ‬

‫ﺩ‪.‬ﺃﺤﻤﺩ ﻤﺤﻤﺩ ﺍﻟﺤﺴﻥ ﺸﻨﺎﻥ‬

‫ﻓﻲ ﻋﻼﺝ ﺍﻟﻤﺭﻀﻰ ﻓﺭﺍﺩﻯ ﻭﺠﻤﺎﻋﺎﺕ ‪ ،‬ﻭﻗﺩﺭﺘﻪ ﺃﻴﻀﹰﺎ ﻓﻲ ﺍﻟﻭﻗﺎﻴﺔ ﺍﻟﻌﺎﻤﺔ ﻭﺴﺭﻋﺘﻪ ﻓﻲ‬ ‫ﺘﻐﻴﻴﺭ ﺍﻻﺘﺠﺎﻫﺎﺕ ﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ ‪.‬‬

‫ﻭﻴﺨﺘﻡ ﺍﻟﻜﺎﺘﺏ ‪ ،‬ﺴﻔﺭﻩ ﺍﻟﻘﻴﻡ ‪ ،‬ﺒﺎﻟﻔﺼل ﺍﻟﺤﺎﺩﻱ ﻋﺸﺭ ﺍﻟـﺫﻱ ﻴﺼـﻑ ﻓﻴـﻪ ﺩﻭﺭ‬

‫ﺍﻟﺤﻜﻭﻤﺎﺕ ﻭﺍﻹﻋﻼﻡ ﻭﺍﻟﺭﻭﺍﺒﻁ ﺍﻹﺴﻼﻤﻴﺔ ﻓﻲ ﺍﻟﻤﺸﺭﻭﻉ ﺍﻹﺴﻼﻤﻲ ﻟﻠﻭﻗﺎﻴﺔ ﻤﻥ ﺃﺨﻁـﺎﺭ‬

‫ﺍﻷﻴﺩﺯ ‪ ،‬ﻓﻴﻭﻀﺢ ﺃﻨﻪ ﻻ ﻤﻨﺎﺹ ﻤﻥ ﺘﻜﺎﻤل ﺍﻷﺩﻭﺍﺭ ﻓﻲ ﺃﺤﺩﺍﺙ ﺍﻟﺘﻐﻴﻴـﺭ ﺍﻻﺠﺘﻤـﺎﻋﻲ‬

‫ﺍﻹﻴﺠﺎﺒﻲ ‪ ،‬ﻓﺎﻟﻤﺅﺴﺴﺎﺕ ﺍﻟﺘﺭﺒﻭﻴﺔ ﻭﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻟﻬﺎ ﺩﻭﺭﻫﺎ ﺍﻟﺭﺍﺌﺩ ﻓﻲ ﻫﺫﺍ ﺍﻟﺼﺩﺩ ‪ ،‬ﺨﺎﺼﺔ‬

‫ﺒﺈﻓﺭﺍﺩ ﻤﻘﺭﺭ ﺩﺭﺍﺴﻲ ﻓﻲ ﺍﻟﺘﺭﺒﻴﺔ ﺍﻟﺠﻨﺴﻴﺔ ﻤﻥ ﺍﻟﻤﻨﻅﻭﺭ ﺍﻹﺴﻼﻤﻲ ﻭﺍﻟﺘﻭﻋﻴﺔ ﺒﺄﺨﻁـﺎﺭ‬ ‫ﻼ ﻋﻥ ﺩﻭﺭ ﺍﻟﻤﺅﺴﺴﺎﺕ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺍﻟﺭﺴﻤﻴﺔ ﻓﻲ ﻤﻜﺎﻓﺤﺔ ﻏﻼﺀ‬ ‫ﻭﺁﺜﺎﺭ ﺍﻷﻴﺩﺯ ‪ ،‬ﻫﺫﺍ ﻓﻀ ﹰ‬

‫ﺍﻟﻤﻬﻭﺭ ﻭﺍﻻﻫﺘﻤﺎﻡ ﺒﻤﺸﺎﺭﻴﻊ ﺘﺴﻬﻴل ﺍﻟﺯﻭﺍﺝ ‪ ..‬ﺃﻤﺎ ﺍﻟﻤﻤﺎﺭﺴﺎﺕ ﺍﻟﺠﻨﺴﻴﺔ ﻏﻴﺭ ﺍﻟﺸﺭﻋﻴﺔ‬ ‫ﻭﺍﻟﻤﻨﺤﺭﻓﺔ ﻴﺠﺏ ﺃﻥ ﺘﺭﺩﻉ ﺒﺴﻠﻁﺔ ﺍﻟﻘﺎﻨﻭﻥ ﻭﺇﻋﻤﺎﻟﻪ ﺒﻼ ﻫﻭﺍﺩﺓ ‪.‬‬

‫ﻭﺃﺨﻴﺭﹰﺍ ﻴﺭﺠﻭ ﺍﻟﻜﺎﺘﺏ ﺃﻥ ﻴﻜﻭﻥ ﺒﺘﻘﺩﻴﻤﻪ ﻟﻬﺫﺍ ﺍﻟﻨﻤﻭﺫﺝ ﺍﻟﻭﻗﺎﺌﻲ ﺍﻹﺴﻼﻤﻲ ﻗﺩ‬

‫ﺴﺎﻫﻡ ﻓﻲ ﺇﺭﺴﺎﺀ ﻤﻨﻬﺠﻴﺔ ﺇﺴﻼﻤﻴﺔ ﻟﻤﻌﺎﻟﺠﺔ ﻜﺎﻓﺔ ﺍﻟﻘﻀﺎﻴﺎ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﺍﻷﺨﻼﻗﻴﺔ‬ ‫ﻭﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﻭﺍﻟﺴﻴﺎﺴﻴﺔ ﻓﻲ ﺍﻟﻤﺠﺘﻤﻌﺎﺕ ﺍﻹﺴﻼﻤﻴﺔ ‪ ،‬ﻭﻴﻀﻴﻑ ﺒﺩﺭﻱ ﺃﻨﻨﺎ ﻨﺤﻥ‬

‫ﺍﻟﻤﺴﻠﻤﻭﻥ ﻗﺩ ﻋﺎﻨﻴﻨﺎ ﺍﻷﻤﺭﻴﻥ ﻤﻥ ﺍﻻﺴﺘﻌﻤﺎﺭ ﺍﻷﻭﺭﺒﻲ ﺍﻟﻤﻬﻴﻥ ‪ ،‬ﻭﻤﻥ ﺍﻵﺜﺎﺭ ﺍﻟﻨﻔﺴﻴﺔ‬

‫ﻟﻤﺸﺭﻭﻉ ﺍﻟﺤﺩﺍﺜﺔ ﻷﻨﻨﺎ ﻟﻡ ﻨﻔﺭﻕ ﺍﺒﺘﺩﺍﺀﹰﺍ ﺒﻴﻥ ﺍﻟﺘﻘﺩﻡ ﺍﻟﺘﻜﻨﻭﻟﻭﺠﻲ ﻭﺍﻻﻨﺤﺩﺍﺭ ﺍﻷﺨﻼﻗﻲ‬

‫ﻭﺍﻟﺭﻭﺤﻲ ﻟﺘﻠﻙ ﺍﻟﺤﻀﺎﺭﺓ ‪ ،‬ﺜﻤﺎﺭ ﺍﻟﺘﻘﺩﻡ ﻭﺍﻟﺭﻓﺎﻩ ﺍﻻﺠﺘﻤﺎﻋﻲ ﻓﻲ ﺭﺃﻯ ﺍﻟﻜﺎﺘﺏ ‪ ،‬ﻴﻤﻜﻥ‬

‫ﻓﻘﻁ ﻗﻁﻔﻬﺎ ﻤﻥ ﺸﺠﺭﺓ ﻁﻴﺒﺔ ﺃﺼﻠﻬﺎ ﺜﺎﺒﺕ ﻭﻓﺭﻋﻬﺎ ﻓﻲ ﺍﻟﺴﻤﺎﺀ ﺘﺅﺘﻰ ﺃﻜﻠﻬﺎ ﻜل ﺤﻴﻥ‬ ‫ﺒﺄﺫﻥ ﺭﺒﻬﺎ ‪.‬‬ ‫ﻴ‬

‫ﺍﻟ ﺭ ﺍﻟﻜﺭﻴ ‪:‬‬

‫ﺘﻠﻙ ﻜﺎﻨﺕ ﺼﺤﺒﺔ ﻤﻤﺘﻌﺔ ﻟﻌﺎﻟﻡ ﻓﺫ ‪ ،‬ﻓﻲ ﺴﻴﺎﺤﺔ ﻓﻜﺭﻴﺔ ‪ ،‬ﻭﻤﺭﺍﻓﻌﺔ ﻋﻠﻤﻴﺔ‬

‫ﻥ ﻨﺘﻭﻗﻑ‬ ‫ﺠﺭﻴﺌﺔ ﻓﻲ ﻁﺭﺤﻬﺎ ‪ ،‬ﺃﺼﻴﻠﺔ ﻓﻲ ﺠﻭﻫﺭﻫﺎ ‪ ،‬ﻭﻋﺫﺒﺔ ﻓﻲ ﻤﺫﺍﻗﻬﺎ ‪ ،‬ﻴﺤﺴﻥ ﺒﻨﺎ ﺃ ّ‬ ‫ﻼ ﻓﻲ ﺘﺄﻤﻠﻬﺎ ‪:‬‬ ‫ﻗﻠﻴ ﹰ‬

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ ‪1424 /‬ﻫـ‬

‫ﺘﻘﺎﺭﻴﺭ ﻭﻤﺭﺍﺠﻌﺎﺕ‬

‫‪ -‬ﺘﺠﻠﺕ ﻋﺒﻘﺭﻴﺔ ﺍﻟﻜﺎﺘﺏ ﻓﻲ ﺭﺅﻴﺘﻪ ﺍﻟﺸﺎﻤﻠﺔ ﻟﻠﻤﻭﻀﻭﻉ ﻤﻥ ﺯﻭﺍﻴﺎﻩ ﺍﻟﻁﺒﻴـﺔ ﻭﺍﻟﻨﻔﺴـﻴﺔ‬

‫ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﻔﻠﺴﻔﻴﺔ ﻭﺍﻟﺘﺎﺭﻴﺨﻴﺔ ‪ ،‬ﻓﻌﺎﻟﺠﻪ ﺒﺘﻠﻙ ﺍﻟﻤﻭﺴﻭﻋﻴﺔ ﻓﻲ ﺃﺼﺎﻟﺔ ﻓﻜﺭﻴـﻪ‬

‫ﻭﺩﻗﺔ ﻋﻠﻤﻴﺔ ﺤﺸﺩﺕ ﺍﻟﻤﻭﻗﻑ ﺍﻟﺘﺄﺼﻴﻠﻲ ﻭﺘﺒﺼﺭﺍﺘﻪ ﺍﻟﻨﻔﺴﻴﺔ ﻓﻲ ﺘﺸـﺭﻴﺢ ﺍﻷﺯﻤـﺔ‬ ‫ﻭﺘﺩﺍﻋﻴﺎﺘﻬﺎ ﺍﻟﻌﺎﻟﻤﻴﺔ ‪.‬‬

‫ ﺤﺴﺎﺴﻴﺔ ﺍﻟﻜﺎﺘﺏ ﺍﻟﺒﺤﺜﻴﺔ ﺍﻟﻤﺘﻘﺩﻤﺔ ﺤﻤﻠﺘﻪ ﺇﻟﻰ ﺍﻟﻭﻋﻲ ﺍﻟﻌﻤﻴﻕ ﺒﺎﻷﺯﻤﺔ ﻭﻗﺭﺍﺀﺘﻬﺎ ﻤـﻥ‬‫ﺨﻠﻑ ﺍﻟﺴﻁﻭﺭ ﻟﺒﺤﺙ ﺍﻟﻘﻀﺎﻴﺎ ﺍﻟﻜﻠﻴﺔ ﻓﻲ ﺤﻴﺎﺓ ﺍﻹﻨﺴﺎﻥ ‪.‬‬

‫ ﻭﻋﻰ ﺍﻟﻜﺎﺘﺏ ﺒﺎﻟﻤﺘﻘﺎﻁﻌﺎﺕ ﻭﺍﻟﻤﺘﻭﺍﺯﻴﺎﺕ ﺍﻟﺜﻘﺎﻓﻴﺔ ﺴﺎﻋﺩﻩ ﻓﻲ ﺍﻟﺘﺤﻠﻴـل ﺍﻟﻤﻭﻀـﻭﻋﻲ‬‫ﻟﻸﺯﻤﺔ ﻭﺘﺠﻠﻰ ﺫﻟﻙ ﻓﻲ ﻋﻘﺩ ﻤﻘﺎﺭﻨﺎﺕ ﻋﺒﺭ ﺜﻘﺎﻓﻴﺔ ﻗﻭﻴﺔ ﻟﻬﺎ ﻗﻴﻤﺘﻬﺎ ﺍﻷﺼﻴﻠﺔ ﻓﻲ ﻋﻠﻡ‬

‫ﺍﻟﻨﻔﺱ ﻋﺒﺭ ﺍﻟﺜﻘﺎﻓﻲ ‪.‬‬

‫‪ -‬ﻟﻘﺩ ﺘﻤﻴﺯ ﻫﺫﺍ ﺍﻟﻌﻤل ﺍﻟﺭﺍﺌﻊ ﺒﺎﻟﺘﻭﺜﻴﻕ ﺍﻟﺩﻗﻴﻕ ﻟﻨﺘﺎﺌﺞ ﺍﻷﺒﺤﺎﺙ ﻭﺘﻭﻅﻴﻔﻬﺎ ﻓﻲ ﺼـﻴﺎﻏﺔ‬

‫ﺍﻷﻁﺭﻭﺤﺔ ﺍﻟﻤﺭﻜﺯﻴﺔ ﻭﻤﻨﺎﻗﺸﺘﻬﺎ ﺒﻭﺠﻪ ﻤﻨﻁﻘﻲ ﺃﻭﺼـل ﺍﻟﻤﺴـﻠﻤﺎﺕ ﻭﺍﻟﻔـﺭﻭﺽ‬ ‫ﺒﺎﻟﻨﺘﺎﺌﺞ ﻓﻲ ﺍﻨﺴﻴﺎﺏ ﺴﻬل ﻭﻋﺭﺽ ﻤﻤﺘﻊ ‪.‬‬

‫ ﻴﺩﻋﻭ ﺍﻟﻜﺎﺘﺏ ﻓﻲ ﻫﺫﺍ ﺍﻟﻌﻤل ‪ -‬ﻭﻓﻰ ﻏﻴﺭﻩ ﻤـﻥ ﺍﻷﻋﻤـﺎل ﺍﻟﺭﺍﺌـﺩﺓ ‪ -‬ﺍﻟﻤﻔﻜـﺭﻴﻥ‬‫ﻭﺍﻟﺒﺎﺤﺜﻴﻥ ﺍﻟﻤﺴﻠﻤﻴﻥ ﺇﻟﻰ ﺍﻟﺘﺤﺭﺭ ﻤﻥ ﺤﺎﻟـﺔ ﺍﻻﺴـﺘﻌﺒﺎﺩ ﺍﻟـﺫﻫﻨﻲ ﺍﻻﺴـﺘﻌﻤﺎﺭﻱ ‪،‬‬

‫ﻭﺍﻟﺘﺨﻠﺹ ﻤﻥ ﺍﻟﺘﺄﺜﻴﺭ ﺍﻟﺜﻘﺎﻓﻲ ﺍﻟﻐﺭﺒﻲ ﻓﻲ ﺍﻷﺩﺍﺀ ﺍﻟﻤﻬﻨﻲ ﻭﺍﻟﺒﺤﺜﻲ ‪.‬‬

‫ ﻗ ﱠﺩﻡ ﺍﻟﻤﺅﻟﻑ ﻨﻤﻭﺫﺠﹰﺎ ﺤﻴﹰﺎ ﻓﻲ ﺍﻻﺠﺘﻬﺎﺩ ﺍﻟﻌﻠﻤﻲ ﻭﺍﻟﻔﻜﺭﻱ ﺍﻟﺭﺍﻗـﻲ ﻓـﻲ ﻤـﺎﺫﺍ ﻴﻘـﺩﻡ‬‫ﺍﻹﺴﻼﻡ ﻤﻥ ﺒﺭﺍﻤﺞ ﻋﻤﻠﻴﺔ ﻹﺼﻼ ﺤﺎل ﺍﻟﺒﺸﺭﻴﺔ ‪.‬‬

‫ ﻫﺫﻩ ﺍﻷﺼﺎﻟﺔ ﻓﻲ ﺍﻟﻁﺭ ﻭﺍﻟﻌﻤﻕ ﻓﻲ ﺍﻟﺘﻔﻜﻴﺭ ﻭﺍﻟﻤﻭﺴﻭﻋﻴﺔ ﻓـﻲ ﺍﻟﻤﻌﺎﻟﺠـﺔ ﻭﺤﺎﻟـﺔ‬‫ﺍﻟﻭﻋﻲ ﻋﺒﺭ ﺍﻟﺜﻘﺎﻓﻲ ﺍﻟﺘﻲ ﺘﻤﺘﻊ ﺒﻬﺎ ﺍﻟﻜﺎﺘﺏ ﻓﻲ ‪ -‬ﺭﺃﻴﻲ ‪ -‬ﻫﻲ ﺍﻟﺘﻲ ﺭﺸﺤﺘﻪ ﻟﻤﺼﺎﻑ‬ ‫ﺍﻟﺭﻴﺎﺩﺓ ﺍﻟﻌﺎﻟﻤﻴﺔ ﻓﻲ ﺍﻟﻌﻠﻭﻡ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺍﻹﺴﻼﻤﻴﺔ ‪.‬‬

MEASURING THE SUDANESE ISLAMIC BANKSâ&#x20AC;&#x2122; SCALE EFFICIENCY, TECHNOLOGICAL CHANGE AND TFP GROWTH USING TRANSLOG COST FUNCTION Maziruddin Abdullah(*) & Abd elrhman Elzahi Saaid (**) 1. Introduction With few exceptions, studies on the performance of Islamic Banks that operate in either Muslim-ruled or non-Muslim-ruled countries are still scanty. Hitherto, Darrat (1988), Yousefi et. al. (1997), Samad (1999), Ebrahim and Tan (2001) and Bashir (1999) are, among the few, actively engaged in measuring the performance of Islamic banks in countries like Tunisia, Iran, Malaysia, Brunei and Sudan. The methods used to measure them are confined to the standard measurements such as financial ratios, data envelopment analysis and linear programming. Recently, however, there are attempts being made to use other recently developed methods to measure the Islamic banks performance. El-Zahi (2002), for example, used translog cost function to investigate the efficiency of the Sudanese Islamic

(*)

Assoc. Professor Dr., Department of Economics, Kulliyyah of Economics and Management Sciences, International Islamic University, Malaysia (**) Assist. Prof. Dr., Department of Banking and export, College of Business Studies Sudan University of Science and Technology, Sudan

‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻹﺠﺘﻤﺎﻋﻴﺔ‬

‫ﻫـ‬1424 / ‫ﻡ‬2003 ، (2) ‫ ﻋﺩﺩ‬، (5) ‫ ﻤﺠﻠﺩ‬، ‫ﺘﻔﻜﱡﺭ‬

Banks for the period 1989-98. Darrat (1988) and Yousefi et. al. (1997), on the other hand, employed money demand function to study the impact of the presence of Islamic banks on monetary stability in Tunisia and Iran, respectively. Although the above-mentioned studies have explicitly unraveled many untold stories and secrets about the Islamic banks’ strengths and weaknesses in terms of their efficiencies, contribution to a country’s monetary stability and managing the portfolios, and the efforts they made are indeed commendable, none have measured the banks’ scale and technological change effects, let alone its productivity growth. Since a study that is specifically undertaken to investigate the Islamic banks scale and technological change effects is virtually none, the present paper can be considered as the first to measure and analyze them. Specifically, our study distinct itself from the previous studies in that: (i) it employs the index number procedure to compute the total factor productivity (TFP), from which the two effects are derived, of the twelve but disaggregated Sudanese Islamic banks over a 10-year period. To the best of our knowledge, there had been no study conducted so far to investigate the performance of Islamic banks in any single Muslim country that is so

MEASURING THE SUDANESE ISLAMIC BANKSâ&#x20AC;&#x2122;

Naziruddin & Elzahi Saaid

extensive like ours in terms of both number of banks and years covered. We note in passing that to measure the TFP growth we will utilize time-series of cross-section data or pooled data, for brevity; (ii) it also incorporates the widely used method to decompose the TFP growth of the Sudanese Islamic banks into its two major sources, namely the scale and technological change effects. To this end, the translog cost function or parametric approach will be engaged. It is wise mentioning at this juncture that the translog cost function is preferred to the Cobb-Douglas function because its assumptions are less restrictive (Binswanger, 1974); (iii) in the process of measuring (i) and (ii) we will show mathematically as well as empirically how TFP growth, which is measured using the index number procedure, is linked to the parametric approach, which is estimated using the translog cost function. In other words, we offer a procedure that links the analysis of TFP to that of the production theory. The plan of the paper is as follows. In Section 2, the measurement of scale effect, technological change effect and TFP based on the index number procedure and parametric approach is specified. It further discusses how the two procedures are linked. Section 3 looks at the econometric

‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻹﺠﺘﻤﺎﻋﻴﺔ‬

‫ﻫـ‬1424 / ‫ﻡ‬2003 ، (2) ‫ ﻋﺩﺩ‬، (5) ‫ ﻤﺠﻠﺩ‬، ‫ﺘﻔﻜﱡﺭ‬

specification and the sources of data, while in Section 4 the results of the quantity indexes of output, total input and the sources of TFP growth are presented. Section 5 is a concluding summary. 2. The Measurement and Decomposition of TFP and Its Source Components 2.1. Index Number Procedure To begin with a model that has multi-output, we denote the index of output as Y, and the rate of growth as(1),

n Υ Υ = ∑ Νi i Υ i =1 Υ

where Ν i = Ρi Υi

(1) n

∑Ρ Υ i =1

= Ρ i Υi

R, and Ρi and Υi are respectively n

the price and quantity of output i; R =

∑Ρ Υ i =1

, the total revenue; and

⋅

Υ / Υ the rates of growth of output i. An analogous index of the

quantity of total input, X, is expressed as,

(1)

Despite we discussed the model of multi-out put; in this paper we used only one output and three inputs.

Naziruddin & Elzahi Saaid

MEASURING THE SUDANESE ISLAMIC BANKS’ .

m Xj X = ∑Sj X X j =1

(2) where

S j = Wj X j

∑W j =1

X j = Wj X j

C , and

W j and

are

respectively the price and quantity of input j; C = ∑ W j X j , the total j =1

⋅

cost; and X j / X j , the rates of growth of input j. These two quantity indexes may be regarded as a family of Divisia quantity indexes. Next, we define total factor productivity, TFP, as the ratio of output to the quantity of total input:

TFP =

Y X

(3) .

The rate of growth of TFP (TFP ) is defined as .

Y X TFP = − Y X .

While formulas (1) - (4) are in terms of instantaneous changes, the data to be used in this study are gathered at yearly intervals. The

(4)

‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻹﺠﺘﻤﺎﻋﻴﺔ‬

‫ﻫـ‬1424 / ‫ﻡ‬2003 ، (2) ‫ ﻋﺩﺩ‬، (5) ‫ ﻤﺠﻠﺩ‬، ‫ﺘﻔﻜﱡﺭ‬

most commonly used discrete approximation to the continuous formulas (1) - (4) is given by the Törnqvist approximations,

∆ ln Y = ln(Y T

Y T −1) = 1 / 2∑ ( N

∆ ln X = ln( X T

i ,T

+ N i ,T −1) ln(Y i ,T + Y i ,T −1)

X T −1) = 1 / 2∑ (S j

i ,T

+ S i ,T −1) ln( X i ,T +

(5) )

i ,T −1

(6)

where Ni and Sj are as defined before and T is time. The corresponding discrete approximation to equation (4) is given by

∆ ln P = ∆ ln Y − ∆ ln X 2.2

(7)

Parametric Procedure

The characteristics of production that we intend to analyse are related to scale economies and technological change. We assume that the Sudanese banking sector is characterized by a production function satisfying the usual regularity conditions,

Y = f ( X ,T ) where X is a vector of m inputs, T is time, which indicates the effect of technological change, and Y denotes output. We note that output (Y) is produced utilizing labor (L), capital or fixed assets (M), and

(8)

Naziruddin & Elzahi Saaid

MEASURING THE SUDANESE ISLAMIC BANKS’

deposits (U) as factor inputs. Assuming that technically efficient bankers act to minimize production costs at any given level of output, the dual cost function can be written as,

C = C (W , Y , T )

(9)

where C (.) is the cost function that defines C as the minimum cost of producing any output Y, given the vector of input prices W = (WL, WM, WU) and the state of technology, T. Now, log-differentiating Equation (9) w.r.t. (T) will decompose the rate of growth of total cost into its source components:

C = (∑ ∂ ln C W C ∂ ln W W 3

j =1

j j

) + ( ∂ ln C

) + ( ∂ ln C )

Y ∂ ln Y Y

∂T

The variables with a dot on top denote a differentiation w.r.t. time, T. ⋅

In words, the rate of growth of total cost ( C /C) can be expressed as the cost elasticity weighted average of rates of growth of input

(10)

‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻹﺠﺘﻤﺎﻋﻴﺔ‬

‫ﻫـ‬1424 / ‫ﻡ‬2003 ، (2) ‫ ﻋﺩﺩ‬، (5) ‫ ﻤﺠﻠﺩ‬، ‫ﺘﻔﻜﱡﺭ‬

prices, plus the scale weighted rate of growth of output, plus the rate of cost diminution due to technological change. Applying Shephard's lemma to the logarithmic partial derivative appearing in (10), we obtain the following relations:

∑ ∂ ln C ∂ ln W 3

j =1

where

=∑ j

XW C j

= ∑S j =1

denotes the cost share of the jth input.

Next, we define the elasticity of cost w.r.t. output (Y),

∂ ln C ∂ ln Y

(11)

∂C Y = ε ∂Y C

, as,

(12)

Equation (12) is used in this study as an indicator to measure the returns to scale. The ε cy indicates increasing returns to scale, constant returns to scale, or decreasing returns to scale according as ε cy < 1,

ε cy = 1, or ε cy > 1. We define

∂ ln C ∂T

as the rate of growth of cost diminution,

= −λ

(13)

Naziruddin & Elzahi Saaid

MEASURING THE SUDANESE ISLAMIC BANKS’

By collecting (11), (12) and (13), and then substituting them into (10), we obtain .

C = (∑ S W C W 3

j =1

Y ) + (ε CY ) − (λ ) Y j j

(14)

Finally, by differentiating total costs, C = ∑ W j X j , w.r.t. time (T), j =1

and dividing by C and rearranging, we obtain,

∑S j

W W

j j

X X

= C −∑S j 3

(15)

2.3. The Linkage Having equations (1) - (4) and (9) - (15) at our disposal, we can now establish a "link" between the index number and parametric procedures. This is done to cross check the consistency of TFP measurement between the two procedures. By substituting (14) into (15) and rearranging, we obtain, .

X ε Y −λ − ∑S 3

j =1

j j

(16)

‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻹﺠﺘﻤﺎﻋﻴﺔ‬

‫ﻫـ‬1424 / ‫ﻡ‬2003 ، (2) ‫ ﻋﺩﺩ‬، (5) ‫ ﻤﺠﻠﺩ‬، ‫ﺘﻔﻜﱡﺭ‬

Subsequently, substituting (2) into (16) yields, .

X ε Y −λ − CY

or .

λ =ε Y CY

−

X X

(17)

A comparison between equations (4) and (17) reveals that, under the assumptions of constant returns to scale (i.e., ε cy = 1), efficient and optimizing producers, Hick's-neutral type technical change and no ⋅

measurement errors, the rate of change in TFP(i.e., TFP ) equals the rate of technological change or shift of the production

function

(i.e., λ ) . That is: .

TFP = Y − X = λ Y X .

However, if we assume that one of the conditions above does not exist, that is, the technology does not exhibit constant returns to scale (i.e., εcy ≠ 1), then the index number procedure cannot be used to

(18)

Naziruddin & Elzahi Saaid

MEASURING THE SUDANESE ISLAMIC BANKS’

estimate the rate of technological change. This is because the methodology cannot account for the measurement of rate of returns to scale. On the contrary, the parametric procedure can still serve the purpose as before. Nevertheless, it can be explicitly shown that if the two procedures are linked, a validation concerning the consistency of measuring the TFP growth between them is possible. That is to say, in the presence of the scale effects, the two procedures will come-up ⋅

with the same TFP value. This can be done by substituting TFP = ⋅

⋅

Y/ Y − X / X

[(i.e., equation (4)] into equation (17) and rearranging: .

TFP = (1 − ε

) Y +λ

(19)

where λ is as defined in equation (17). This equation suggests that if ⋅

the scale effects are present (i.e., εcy ≠ 1), then TFP (estimated by ⋅

index number procedure) equals Y / Y (estimated by index number procedure) weighted by (1 - εcy ) i.e., estimated by parametric procedure, plus λ [estimated by parametric procedure via equation

‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻹﺠﺘﻤﺎﻋﻴﺔ‬

‫ﻫـ‬1424 / ‫ﻡ‬2003 ، (2) ‫ ﻋﺩﺩ‬، (5) ‫ ﻤﺠﻠﺩ‬، ‫ﺘﻔﻜﱡﺭ‬

(17) or can be computed using the standard residual method (Abdullah, 1997). Henceforth, equation (19) will be used as the basis to measure the TFP growth and its two major components, namely, the scale and technological change effects, of the Sudanese Islamic banking sector. 3. Econometric Specification and Data Sources 3.1

Translog Cost Function The translog specification of the generalized cost function as

given in equation (9) is,

ln C = α 0 + ∑ α j ln W j + α Y ln Y +α T T j =1

2 ∑∑ j =1 k =1

γ jk ln W j ln Wk + 1 2 γ YY (ln Y ) 2

j =1

+ ∑ γ jT ln W j T + ∑ δ YT ln W j ln Y

+ δ YT ln Y T + 1 γ TT (T ) 2 2 where all the subscripts remaining as they were before. The cost-share S j is derived through Shephard's lemma as,

(20)

Naziruddin & Elzahi Saaid

MEASURING THE SUDANESE ISLAMIC BANKS’ 3

S j = α j + ∑ γ jk ln Wk +δ jY ln Y + γ jT T

(21)

k =1

For any cost function to be sensible, it must satisfy the linear homogeneity in input prices which requires: 3

∑α j = 1, j =1

∑ γ jt = 0 , j =1

∑ γ kj = j =1

∑ γ jk = 0 , k =1

∑δ j =1

Additional regularity conditions that the cost function must satisfy in order to correspond to well-behaved production technology are monotonicity and concavity in factor prices. Sufficient conditions for these to hold are positive fitted cost shares ( α j ) and negative semi-definiteness of the bordered Hessian of the cost function. For econometric estimation, the cross-equations equality and the linear homogeneity restrictions defined in (22) are imposed a priori on the translog cost function (20), and on the cost-share equations (21). This allows us to drop arbitrarily any one of the three (3) cost-share equations. In this study, the cost-share equation of deposits was omitted. The estimates of the coefficients of this equation are obtainable by using the parameter relationships of the

(22)

‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻹﺠﺘﻤﺎﻋﻴﺔ‬

‫ﻫـ‬1424 / ‫ﻡ‬2003 ، (2) ‫ ﻋﺩﺩ‬، (5) ‫ ﻤﺠﻠﺩ‬، ‫ﺘﻔﻜﱡﺭ‬

linear homogeneity restrictions, once the system of the remaining cost-share equations has been estimated. Given this set of conditions, we chose as the estimation method the Iterative Seemingly Unrelated Regression (ISUR). The cost elasticity is defined as ε cy = ∂ ln C / ∂ ln Y , and if it is applied to equation (20), it will give,

ε CY = ∂lnC/∂ln Y = α Y + γ YY lnY +

∑δ j =1

ln W j + δ YT Τ

(23)

From equation (23), we can obtain information on returns to scale. If α Y =1 γ YY = 0 , δ YT Τ = 0, and δ Yj = 0 (j = L, M, U,), then ε cy = 1, which signifies constant returns to scale. If, however, α Y > 1 or

α Y < 1 then ε cy > 1 or ε cy < 1 , signifying decreasing returns to scale or increasing returns to scale, respectively. Finally, the growth rate of cost diminution can be obtained as

3 ∂ ln C = λ = α T + ∑ γ jT ln W j + δ yT ln Y + γ TT (T ) ∂T j =1

(24)

MEASURING THE SUDANESE ISLAMIC BANKS’

Naziruddin & Elzahi Saaid

This method of estimating λ is used, among others, by Denny et. al. (1981), Kuroda (1995), Glass and McKillop (1990), and Abdullah (2000).

3.2. Data Sources and Variables Specifications

The data used to estimate the cost function were gathered from 12 Sudanese banks’ annual reports for the years 1989-1998. The years 1989-1998 were chosen because they represent the transformation of the conventional Sudanese banks into full-fledged Islamic banks. The definitions of the cost, prices, and output variables were made based on how and what banks produce(1). There are two different views on the determination of input and output variables. They are the intermediate approach and the production approach. The intermediate approach views banks as using deposits together with physical inputs to produce various types of bank assets as measured by their currency value. Berger and Humphrey (1997) suggest that the intermediate (1)

Karlyn Mitchell and Nur M. Onvural, 1996, Economies of Scale and Scope at Large Commercial Banks: Evidence from the Fourier Flexible Functional Form, Journal of Money, Credit and Banking, Vol. 28, No. 2.pp.178-199.

‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻹﺠﺘﻤﺎﻋﻴﺔ‬

‫ﻫـ‬1424 / ‫ﻡ‬2003 ، (2) ‫ ﻋﺩﺩ‬، (5) ‫ ﻤﺠﻠﺩ‬، ‫ﺘﻔﻜﱡﺭ‬

approach is best suited for evaluating firm level efficiency as in our case. The reason is that the intermediate approach is superior for measuring the importance of frontier efficiency to the profitability of the financial institution since the minimization of total costs, not just production costs, is needed to maximize profit(1). The production approach on other hand, views bank as is using only physical inputs such as labor and capital to produce deposits and other types of bank assets.

The production approach is

appropriate for evaluating the efficiency of the branches of financial institutions. This is because branches initially process customers’ services for the whole institution and branch managers have little influence over the bank’s funding and investment decisions. From the above discussions, the bank outputs are both investments and various banks loans if we following the intermediate approach or loans, investments and various types of bank’s deposits if we follow the production approach. Since we used bank’s level data, the intermediate approach is best suited our study. Hence in this study, one output variable (1)

Allen N. Berger and David B. Humphrey, Efficiency of financial institutions: International survey and directions for future research, European Journal of Operational Research 98 (1997).

MEASURING THE SUDANESE ISLAMIC BANKSâ&#x20AC;&#x2122;

Naziruddin & Elzahi Saaid

and three variable inputs are used to measure 12 Sudanese banksâ&#x20AC;&#x2122; TFP(1). Since during the period of investigation loans that were given on the basis of interest bearing financing was forbidden by the Islamic banking system, all Sudanese banks practiced only equity financing. As a result, the only output available w a s investments (Y). While labor (X1), fixed assets (X2) and core deposits (X3) are treated as factor inputs, salaries and wages divided by number of employees (W1), total expenses on furniture, equipment and premises divided by their book value (W2), and rate of return on deposits divided by the total deposits (W3) are the prices of X1, X2 and X3 respectively. 4. Empirical Results 4.1. Sample Statistics for the Variables and Group In Table 1 we present summary statistics for output (investment), inputs (labor, capital or fixed assets, and deposits) and their respective prices of the average 12 Sudanese Islamic banks and each group, namely Group A, Group B and Group C.

(1)

For more details see the appendix.

‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻹﺠﺘﻤﺎﻋﻴﺔ‬

‫ﻫـ‬1424 / ‫ﻡ‬2003 ، (2) ‫ ﻋﺩﺩ‬، (5) ‫ ﻤﺠﻠﺩ‬، ‫ﺘﻔﻜﱡﺭ‬

Table 1

Sample Statistics of Variables: Output, Inputs and Input Prices (in millions Sudan Pound, SP) a, 1989-98

Variables Panel Ab

Mean

Std. Dev.

Minimum Maximum

9644909

20674338

1791.5

13700000

Fixed Assets (X1) Labor (X2) Deposits (X3)

2682402 1006 24893232

4132545 1279 85561647

1769.7 17.0 2154.4

16140186 7099.0 89100000

Fixed Assets (W1) Labor (W2) Deposits (W3)

0.929 0.948 1.04098

0.056 5.500 0.7933

0.665 0.018 0.3539

0.995 60.461 9.6145

Output Investment (Y)

Inputs

Input Prices

Share of each Input in Total Cost Fixed Assets (S1) 0.155 Labor (S2) 0.055 Deposits (S3) 0.790 Total Cost (TC) 28726032 Panel Bc 1. Group A

0.138 0.095 0.170 88852153

0.012 0.004 0.041 18079.35

0.707 0.944 0.980 0900000

Investment (Y)

30712558

1791.5

13700000

Fixed Assets (X1) 5067513 Labor (X2) 1932.6 58303946 Deposits (X3)

5480157 1846.9 14200000

3020.25 164 2154.4

6140186 7099 9100000

Fixed Assets (W1) Labor (W2) Deposits (W3) 9.616

0.034 9.493 1.37

0.841 0.034 0.3539

0.955 60.46

Output Inputs

19173501

Input Prices

0.938 1.944 1.183

Naziruddin & Elzahi Saaid

MEASURING THE SUDANESE ISLAMIC BANKSâ&#x20AC;&#x2122;

2. Group B

Output Investment (Y)

6532271

13354650

6852.22

65343601

Fixed Assets (X1) Labor (X2) Deposits (X3)

2284306 795.03 11910392

3354001 270.97 15848081

19733.10 13984541 259 1527 194861.20 7397124

Fixed Assets (W1) Labor (W2) Deposits (W3) 3. Group C

0.927 0.526 0.964

0.072 0.752 0.067

Inputs

Input Prices 0.665 0.018 0.732

0.992 .581 0.999

Output Investment (Y)

3228954

6108778

16000 23697647

Fixed Assets (X1) Labor (X2) Deposits (X3)

695387.3 290.4 4465359

884031.1 235.60 6703973

1769.72 17 86567.2

4216487 840 4700248

Fixed Assets (W1) Labor (W2) Deposits (W3)

0.923 0.374 0.9750

0.054 .233 0.0714

0.733 0.037 0.6936

0.990 0.991 1.1733

Inputs

Input Prices

Note: a labor is measured in terms of number of employees by the end of the respective financial year. b Panel A summarizes output, inputs, input prices and other relevant variables of the Sudanese Islamic banks for aggregate data, i.e., 12 sample banks and 10 observation years or 120 observations. c Panel B summarizes output, inputs and input prices of the Sudanese Islamic banks for the specified groups, namely Group A, Group B and Group C. There are 40 observations in each group, i.e., four sample banks and 10 observation years.

‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻹﺠﺘﻤﺎﻋﻴﺔ‬

‫ﻫـ‬1424 / ‫ﻡ‬2003 ، (2) ‫ ﻋﺩﺩ‬، (5) ‫ ﻤﺠﻠﺩ‬، ‫ﺘﻔﻜﱡﺭ‬

Panel A reports the average output, inputs, input prices, share of each factor inputs in the total cost and the total cost itself along with their standard deviations, minimum and maximum values. On the other hand, with the aim to provide a clear picture on the production structure of each group of the surveyed banks, we also report the average output, inputs and input prices of each factor inputs along with their standard deviations, minimum and maximum values. To conserve space, we will, however, highlight the variables that are extensively used in the study. First, as evident from Panel A, deposits took the lion share of the total cost of the Sudanese Islamic banks during the 1989-98 period. Second, the large-size banks (Group A), on average, held approximately 63.0% of the total fixed assets. This is shown in the Panel B of Table 1. Third, in terms of investment (Y) Group A banks invested the largest amount of investment worth SP19173501 million during the 1989-98 period. It seems from observations (i) and (ii) that there is a positive relationship between the size of fixed assets and the amount of investment made. A tentative conclusion that can be made from this observation is that the larger the bank the bigger the size of its fixed assets and investment.

MEASURING THE SUDANESE ISLAMIC BANKSâ&#x20AC;&#x2122;

Naziruddin & Elzahi Saaid

4.2. Quantity Indexes of Output, Total Input and Productivity For reference purposes, we present in Table 2 a complete set of quantity indexes of output (Y), total input (X) and productivity (Y/X) for all banks. There are few interesting observations that can be gleaned from the table. This is particularly true if the focus is given to the trends of productivity index (i.e., the division of output index by input index or Y/X) of the specified groups of banks. First, with the exceptions of El Neillien Industrial Development Bank and few

observation years, the productivity index of other banks in Group A showed an increasing trend over the 1993-97 period. Second, in the case of Group B banks it seems 1995 and 1996 were the years where the productivity index reached its peak. Specifically, the index registered was larger than unity. In fact, in two banks the index was 7.27 and 6.84, which is quite an extraordinary achievement. Third, to some extent, the Group B banksâ&#x20AC;&#x2122; productivity index shared the same trend as that of Group A. For readers with high interest to know in greater details about the trends of the indexes, we also provide Figures 1-9. They are attached to the paper as Appendix A. One question that remains unanswered is, what were the factors behind the several trends showed by the three groups of banks? We will, in due course of the paper, answer the question.

‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻹﺠﺘﻤﺎﻋﻴﺔ‬

‫ﻫـ‬1424 / ‫ﻡ‬2003 ، (2) ‫ ﻋﺩﺩ‬، (5) ‫ ﻤﺠﻠﺩ‬، ‫ﺘﻔﻜﱡﺭ‬

Table 2 Quantity Indexes of Output (Y), Total Input (X) and Productivity (Y/X) for Sudanese Islamic Banks, 1989-98

Sample No.Year X Y/X 1 1989 0.656 0.68 2 1990 0.763 0.67 3 1991 0.909 0.12 4 1992 0.104 1.68 5 1993 0.119 3.91 6 1994 0.136 1.08 7 1995 0.155 0.71 8 1996 0.177 1.95 9 1997 0.201 0.70 10 1998 0.212 0.74 11 1989 0.478 0.28 12 1990 0.588 0.44 13 1991 0.747 0.24 14 1992 0.835 0.24

Y/X

Sample No.

Year

0.116 0.190 0.16

1989 0.443

0.183 0.889 0.21

1990 0.514

0.805 0.110 7.32

1991 0.107

0.271 0.137 1.98

1992 0.175

0.708 0.196 3.61

1993 0.465

0.151 0.204 0.74

1994 0.147

0.265 0.101 2.62

1995 0.110

0.410 0.969 0.42

1996 0.345

0.463 0.869 0.53

1997 0.141

0.799 0.862 0.93

1998 0.156

0.783 0.157 4.99

1989 0.134

0.103 0.190 0.54

1990 0.261

0.158 0.246 0.64

1991 0.179

0.161 0.304 0.53

1992 0.199

Naziruddin & Elzahi Saaid

MEASURING THE SUDANESE ISLAMIC BANKSâ&#x20AC;&#x2122;

15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32

1993 0.837 0.48 1994 0.747 0.63 1995 0.105 7.27 1996 0.124 1.41 1997 0.115 1.34 1998 0.126 1.85 1989 0.234 1.38 1990 0.357 1.20 1991 0.476 1.41 1992 0.490 0.49 1993 0.611 0.75 1994 0.707 0.95 1995 0.702 1.06 1996 0.605 0.20 1997 0.634 0.83 1998 0.585 1.16 1989 0.462 0.23 1990 0.500 0.29

0.171 0.376 0.45

1993 0.399

0.232 0.464 0.50

1994 0.474

0.401 0.571 0.70

1995 0.763

0.795 0.913 0.87

1996 0.175

0.907 0.534 1.70

1997 0.154

0.616 0.635 0.97

1998 0.233

0.285 0.392 0.73

1989 0.324

0.420 0.230 1.83

1990 0.427

0.107 0.206 0.52

1991 0.673

0.309 0.100 3.09

1992 0.239

0.880 0.109 8.07

1993 0.459

0.163 0.140 1.16

1994 0.670

0.150 0.220 0.68

1995 0.745

0.281 0.219 1.28

1996 0.123

0.249 0.225 1.11

1997 0.528

0.748 0.139 5.38

1998 0.680

0.832 0.142 5.86

1989 0.104

0.102 0.224 0.46

1990 0.144

‫ﺘﻔﻜﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (5‬ﻋﺩﺩ )‪2003 ، (2‬ﻡ ‪1424 /‬ﻫـ‬ ‫‪1991 0.184‬‬

‫‪93‬‬

‫‪0.144 0.352 0.41‬‬

‫‪1992 0.351‬‬

‫‪94‬‬

‫‪0.241 0.573 0.42‬‬

‫‪1993 0.347‬‬

‫‪95‬‬

‫‪0.460 0.661 0.70‬‬

‫‪1994 0.681‬‬

‫‪96‬‬

‫‪0.147 0.867 0.17‬‬

‫‪1995 0.800‬‬

‫‪97‬‬

‫‪0.214 0.953 0.22‬‬

‫‪1996 0.170‬‬

‫‪98‬‬

‫‪0.488 0.961 0.51‬‬

‫‪1997 0.476‬‬

‫‪99‬‬

‫‪0.677 0.726 0.93‬‬

‫‪1998 0.264‬‬

‫‪100‬‬

‫‪0.798 0.873 0.91‬‬

‫‪1989 0.631‬‬

‫‪101‬‬

‫‪0.114 0.701 0.16‬‬

‫‪1990 0.137‬‬

‫‪102‬‬

‫‪0.260 0.827 0.31‬‬

‫‪1991 0.326‬‬

‫‪103‬‬

‫‪0.367 0.961 0.38‬‬

‫‪1992 0.522‬‬

‫‪104‬‬

‫‪0.659 0.133 4.95‬‬

‫‪1993 0.104‬‬

‫‪105‬‬

‫‪0.164 0.144 1.14‬‬

‫‪1994 0.267‬‬

‫‪106‬‬

‫‪0.150 0.153 0.98‬‬

‫‪1995 0.607‬‬

‫‪107‬‬

‫‪0.998 0.146 6.84‬‬

‫‪1996 0.116‬‬

‫‪108‬‬

‫‪0.504 0.144 3.50‬‬

‫‪1997 0.137‬‬

‫‪109‬‬

‫‪0.183 0.144 1.27‬‬

‫‪1998 0.148‬‬

‫‪110‬‬

‫‪0.106 0.995 0.11‬‬

‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻹﺠﺘﻤﺎﻋﻴﺔ‬ ‫‪1991‬‬ ‫‪0.657 0.28‬‬ ‫‪1992‬‬ ‫‪0.935 0.38‬‬ ‫‪1993‬‬ ‫‪0.120 2.89‬‬ ‫‪1994‬‬ ‫‪0.119 5.72‬‬ ‫‪1995‬‬ ‫‪0.104 7.69‬‬ ‫‪1996‬‬ ‫‪0.100 1.70‬‬ ‫‪1997‬‬ ‫‪0.527 0.90‬‬ ‫‪1998‬‬ ‫‪0.536 0.49‬‬ ‫‪1989‬‬ ‫‪0.644 0.98‬‬ ‫‪1990‬‬ ‫‪0.101 1.36‬‬ ‫‪1991‬‬ ‫‪0.161 2.02‬‬ ‫‪1992‬‬ ‫‪0.236 2.21‬‬ ‫‪1993‬‬ ‫‪0.300 0.35‬‬ ‫‪1994‬‬ ‫‪0.413 0.65‬‬ ‫‪1995‬‬ ‫‪0.374 1.62‬‬ ‫‪1996‬‬ ‫‪0.379 0.31‬‬ ‫‪1997‬‬ ‫‪0.366 0.37‬‬ ‫‪1998‬‬ ‫‪0.351 0.42‬‬

‫‪33‬‬ ‫‪34‬‬ ‫‪35‬‬ ‫‪36‬‬ ‫‪37‬‬ ‫‪38‬‬ ‫‪39‬‬ ‫‪40‬‬ ‫‪41‬‬ ‫‪42‬‬ ‫‪43‬‬ ‫‪44‬‬ ‫‪45‬‬ ‫‪46‬‬ ‫‪47‬‬ ‫‪48‬‬ ‫‪49‬‬ ‫‪50‬‬

Naziruddin & Elzahi Saaid

MEASURING THE SUDANESE ISLAMIC BANKSâ&#x20AC;&#x2122;

51 52 53 54 55 56 57 58 59 60

1989 0.218 0.70 1990 0.245 1.46 1991 0.270 2.02 1992 0.331 0.46 1993 0.353 1.06 1994 0.373 1.59 1995 0.424 1.82 1996 0.342 1.86 1997 0.351 0.47 1998 0.625 0.27

0.266 0.350 0.76

111

1989 0.152

0.751 0.557 1.35

112

1990 0.358

0.868 0.693 1.25

113

1991 0.546

0.245 0.769 0.32

114

1992 0.153

0.111 0.963 0.12

115

1993 0.374

0.101 0.102 1.00

116

1994 0.592

0.101 0.973 0.10

117

1995 0.773

0.611 0.960 0.64

118

1996 0.636

0.644 0.959 0.67

119

1997 0.166

0.411 0.958 0.43

120

1998 0.166

Note: The overall sample size is 120 which consisted of 10 observation years and 12 banks. The benchmark for the initial and terminal year was 1989 and 1998, respectively. We arrange the data sets in the following order:

‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻹﺠﺘﻤﺎﻋﻴﺔ‬

‫ﻫـ‬1424 / ‫ﻡ‬2003 ، (2) ‫ ﻋﺩﺩ‬، (5) ‫ ﻤﺠﻠﺩ‬، ‫ﺘﻔﻜﱡﺭ‬

Sample No. Year Bank 1-10 11-20 21-30

‘89-98 ‘89-98 ‘89-98

31-40 41-50 51-60

‘89-98 ‘89-98 ‘89-98

61-70 71-80 81-90 91-100 101-110 111-120

‘89-98 ‘89-98 ‘89-98 ‘89-98 ’89-98 ’89-98

Faisal Islamic Bank Of Sudan Bank Of Khartoum El Neillien Industrial Development Bank Sudanese French Bank Tadamon Islamic Bank Islamic Co-operative Development Bank Sudanese Islamic Bank Sudanese Saving Bank Al Baraka Bank of Sudan Islamic Bank for Western Sudan Workers’ National Bank Mashreq Bank PSC

Group A/Large A/ Large A/ Large A/Large B/Medium B/Medium B/ Medium B/ Medium C/Small C/ Small C/ Small C/ Small

4.3. TFP Growth Table 3 exhibits output, total input and TFP growth rates of all Sudanese Islamic banks and the three groups, Group A (the Large-size banks), Group B (the Medium-size banks) and Group C (the Small-size banks) for the 1989-98 period. As can be seen from the table, irrespective of the groups, the average annual TFP growth rate for all Sudanese Islamic banks over the 1989-98 period was 1.61%. More or less the same rate was recorded by the Large-size banks with TFP of 1.45% over the same period. In the case of Medium-size banks, the TFP growth rate registered by them over the surveyed period was an exceptionally high of 14.43%. It is fairly obvious

MEASURING THE SUDANESE ISLAMIC BANKS’

Naziruddin & Elzahi Saaid

from the table that the reason for such a high achievement can be attributed to the negative rate of input growth rate, which points to the fact that the banks were undergoing a “down-sizing” or “cost-saving” strategy. In other words, given the fact that the output growth rate was negative, banks were obliged or compelled to minimize their input costs. Indeed, judging from the input growth rate of -14.93%, the Medium-size banks succeeded to that effect. Next, we turn our attention to the performance of the Small-size banks. In stark constrast to the case of Medium-size banks, the Small-size banks, despite experiencing a negative output growth rate during the 1989-98 period, have failed to minimize the input costs. This had resulted in a negative TFP growth rate for the small-size banks. The actual reason(s) for variation in TFP growth rates registered by the Sudanese Islamic banks as a whole and the ones registered by the groups can only be empirically verified when the TFP growth is decomposed into scale and technological change effects.

‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻹﺠﺘﻤﺎﻋﻴﺔ‬

‫ﻫـ‬1424 / ‫ﻡ‬2003 ، (2) ‫ ﻋﺩﺩ‬، (5) ‫ ﻤﺠﻠﺩ‬، ‫ﺘﻔﻜﱡﺭ‬

Table 3 Output, Total Input and TFP Growth Rates for Sudanese Islamic Banks, 1989-98 .

Bank Classifications

Y Y

X X

Group A (Large-size)

10.18

8.73

1.45

Group B (Medium-size)

- 0.50

-14.93

14.43

Group C (Small-size)

-1.83

6.69

-8.52

Average (Aggregate Data)

3.14

1.53

1.61

TFP

Y Y is the growth rate of output which is computed by fitting lnY=k+qT, where Y is the Tornqvist index of output (as shown in Table 2), T is time and k and q are parameters to be .

estimated. The same procedure is used to compute the growth rate of total input ( X

X ).

As defined before, Total Factor Productivity growth rate ( TFP ) is a substraction of total input growth rate from output growth rate or .

TFP = Y Y - X X (Equation 4) 4.4. Decomposition of TFP into its Source Components

The advantage of decomposing the sources of TFP into scale and technological change effects is that it provides certain insights as to what lies behind this pattern of TFP growth.

For example, it is

interesting to note that if scale effect shows up as a negative value it

MEASURING THE SUDANESE ISLAMIC BANKS’

Naziruddin & Elzahi Saaid

reflects the diseconomies of scale associated with the relatively small average bank size in Sudan. Before we proceed to discuss the findings of the study, we present the result of parameter estimates of the specified translog cost function. They are displayed in Table 4. The adjusted R2 was 0.82, indicating a fairly good measurement of goodness of fit for the model. The test statistics for the three hypotheses concerning the production technology of the Sudanese Islamic banking sector were conducted and they were rejected at the 10% significance level. Just to give but one example, the first condition [refer to equation (22)] is satisfied by the model as indicated in Table 4 by

∑α j

=1.

Next, the two methods of measuring TFP growth, which is based on equation (19), are shown in Table 5. To reiterate, while the lefthand side term of equation (19) is derived from the index number procedure, the right-hand side terms, which consist of scale and technological change effects, are derived from the parametric procedure. More specifically, the scale effect is estimated using equation (23) while the technological change effect is computed using equation (17). It is very interesting to note that irrespective of the measurement used; be it index number procedure or parametric

‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻹﺠﺘﻤﺎﻋﻴﺔ‬

‫ﻫـ‬1424 / ‫ﻡ‬2003 ، (2) ‫ ﻋﺩﺩ‬، (5) ‫ ﻤﺠﻠﺩ‬، ‫ﺘﻔﻜﱡﺭ‬

procedure, the results are the same. This points to the fact that the two procedures are equivalent and one is complementary to the other. However, the parametric procedure has an edge over the index number procedure because it can be used to decompose as well to distinguish the actual contribution of each component to TFP. For example, using the parametric procedure, we know that the Group A banks’ TFP growth is 1.45% of which 8.65% is contributed by scale effect and the remaining –7.20% is contributed by technological change effect. Whereas using the index number procedure the TFP growth can easily be computed, and in the case of the Group A banks it is 1.45%, but the sources are not explicitly known. 4.4.1. Scale Effects The scale economies, defined as (1-

), is positive (Table 5,

column 1, row 4) for the Average Sudanese Islamic banks for the 1989-98 period. This implies that the underlying production technology of the banking sector in Sudan exhibits increasing returns to scale. To be more precise, the

of 0.28 for the Average bank means, on average, a 1%

increase in output resulted in only 0.28% increase in total cost. Thus, the positive value of (1-

) of the Average and other Groups of banks also

MEASURING THE SUDANESE ISLAMIC BANKSâ&#x20AC;&#x2122;

Naziruddin & Elzahi Saaid

suggest that they could further exploit the scale economies through expansion of the size of their operations. The scale effect of the three groups of banks together with the Average is shown in column 2 of Table 5. As can be seen from the table, the effect has changed from negative to positive in accordance with the size of the banks. A closer scrutiny reveals that as the Sudanese Islamic banksâ&#x20AC;&#x2122; size gets larger the scale effect changes from one that of negative to positive. Since the magnitude of scale effect of the Sudanese Islamic banks is intimately related to the bulkiness of the banks, we can confidently conclude therefore that in order for the Medium- and Small-size banks to be more vibrant they have to expand their size of operations. 4.4.2. Technological Change Effect

With Group B banks being the only exception, the other groups of banks experienced negative technological growth rate over the surveyed period. While the positive growth rate indicates that the adoption of new technology by the Group B banks had taken place during the 1989-98 period, the opposite is true in the case of other two groups of banks when the technological change effect registered negative sign. From this finding, we can conclusively argue that the reason behind the high TFP growth achieved by Group B banks (i.e., 14.43%) was that the adopted technique

‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻹﺠﺘﻤﺎﻋﻴﺔ‬

‫ﻫـ‬1424 / ‫ﻡ‬2003 ، (2) ‫ ﻋﺩﺩ‬، (5) ‫ ﻤﺠﻠﺩ‬، ‫ﺘﻔﻜﱡﺭ‬

had enabled them to minimize cost. In other words, the technology adopted, .

judging from the relatively low index of total input growth rate ( X X Table 3), could have been factor-input saving in nature. This is perhaps consistent with the Central Bank of Sudan directive to all Sudanese banks to adhere to the Basle Commission capital sufficiency standard in which banks are required to undergo a restructuring program. The objective of the program, popularly known in Arabic as Tawfiq Awda’ Al-Bunok (Banking Conformity Program), was to create strong locally, and financially sound banking institution that can compete both internally and internationally (Bank of Sudan, the Thirty Eight Annual Report, p. 42). This is in fact consistent with the reality on the ground. According to the data published by the Sudanese Banking Union (1997, pp.53-55), in 1996 alone the group B banks had reduced, on average, 7.5% of their labor input. 4.4.3. Relative Contributions of Scale and Technological Change Effects Table 5 (in parentheses) also exhibits information on the relative contributions of each effect to TFP growth. They are expressed in terms of percentage (%). As can be seen from the table, in the case of Groups B and C banks, the effect of technological change seems to exert more influence on the TFP growth compared with the scale effect. Taking the former group of banks as an example, while the contribution of scale effect to TFP growth was – 2.6%, the contribution of technological change effect was 102.6%. However, the overall

Naziruddin & Elzahi Saaid

MEASURING THE SUDANESE ISLAMIC BANKS’

picture shows that the scale effect is the major contributor to the TFP growth of the Sudanese Islamic banks over the surveyed period with 140.4% as compared to the technological change effect with –40.4%. In other words, the negative effect of the technological change has on the TFP growth had been compensated for by the positive scale effect. The negative contribution of the technological change to productivity gains may be in part a consequence of an ill-judged or imprudent use of the available factor inputs.

Table 4 Parameter Estimates of the Translog Cost Function For the Sudanese Islamic Banks, 1989-98 Coefficients

Estimate t-value

α α α α α α γ γ γ

19.780

29.37

0.280

52.37

0.040

23.49

0.361

6.85

0.226

9.52

0.413

9.35

-0.346

-1.80

5.810

9.48

-6.817

-19.13

LK LD KD

Coefficients

γ γ γ γ γ δ δ δ δ

Estimate

t-value

1.359

10.67

-0.050

-7.23

-0.471

-7.63

0.004

0.95

0.164

19.43

-1.964

-10.01

0.061

6.83

-0.419

-4.15

-0.070

-14.04

LT KT DT TT YY

Adjusted R2=0.824

‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻹﺠﺘﻤﺎﻋﻴﺔ‬

‫ﻫـ‬1424 / ‫ﻡ‬2003 ، (2) ‫ ﻋﺩﺩ‬، (5) ‫ ﻤﺠﻠﺩ‬، ‫ﺘﻔﻜﱡﺭ‬

Table 5 TFP and Its Source Components for the Sudanese Islamic Banks, 1989-98 [1]

[2]

[3]

[4]

TFP

Bank Group

(1-

)

(1-

)

Y Y

( via Equation 17) Group A

0.85 8.65 -7.20 1.45 (596.6%)* (-496.6%) (100.0%) Group B 0.76 -0.38 14.81 14.43 (-2.6%) (102.6%) (100.0%) Group C 0.77 -1.41 -7.11 -8.52 (16.6%) (83.4%) (100.0%) Average 0.72 2.26 -0.65 1.61 (140.4%) (-40.4%) (100.0%) * Figures in the parentheses are the sources of TFP growth rate; the scale effect and technological change effect, measured in percentage (%). The former effect was computed by dividing (2) by (4), and the latter effect was computed by dividing (3) by (4). 5. Concluding Summary

Our objective in undertaking this empirical study was to measure the TFP growth and its source components for the Sudanese Islamic banks for the 1989-98 period. To serve this objective we employed two different procedures to measure the TFP growth. They are; the index number and parametric procedures. The major findings of this study may be summarized as follows:

MEASURING THE SUDANESE ISLAMIC BANKSâ&#x20AC;&#x2122;

(i)

Naziruddin & Elzahi Saaid

The average productivity growth for the Sudanese Islamic banks was 1.61% of which 2.26% was contributed by the scale effect and â&#x20AC;&#x201C;0.65% by the technological change effect.

(ii)

The result of the empirical study points to the fact that, on average, the production technology of the Sudanese Islamic banks for the 1989-98 period was bound by increasing returns to scale. This suggests that an expansion of the bank size operation is still possible. Judging from this point of view, it seems plausible for the government of Sudan to confidently proceed with its policy, if any, to allow banks to actively open their branches in the states where no or few banks are in operation. By so doing, the rural and remote areas may benefit from their existence. This is particularly true in the case of small retailers and farmers who were previously, although unintentionally,

denied from enjoying the Islamic banking products and services. References - Abdullah, N., (1997). Measurement of total factor productivity for the Malaysian rice sector, IIUM Journal of Economics and Management, 5(2), pp.67-95. - Abdullah, N., (2000). An application of the extended Glass and McKillop procedure for computing TFP growth to the Malaysian rice sector, Asian Economic Journal, 14(1), pp.87-106.

‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻹﺠﺘﻤﺎﻋﻴﺔ‬

‫ﻫـ‬1424 / ‫ﻡ‬2003 ، (2) ‫ ﻋﺩﺩ‬، (5) ‫ ﻤﺠﻠﺩ‬، ‫ﺘﻔﻜﱡﺭ‬

- Berger, A. N. and Humphrey, D. B., (1997). Efficiency of financial institutions: International survey and directions for future research, European Journal of Operational Research 98 . - Bank of Sudan, (1998). The Thirty Eighth Annual Report, Ministry of Finance, Sudan. - Bashir, A.H., (1999). Risk and profitability measures in Islamic banking: the case of two Sudanese Banks, Islamic Economic Studies, 6(2), pp.1-15 - Binswanger, H.P., (1974). A cost function approach to the measurement of elasticities of factor demand and elasticities of substitutions, American Journal of Agricultural Economics, 56, pp.377-86. - Darrat, A.F., (1988).The Islamic interest-free banking system: some empirical evidence, Applied Economics, 20, pp.417-25. - Darrat, A.F., (2000), Monetary stability and interest-free banking revisited, Applied Economics letters, 7, pp.803-06. - Denny, M., M. Fuss and L. Waverman, (1981). The measurement and interpretation of total factor productivity in regulated industries, with an application to Canadian telecommunications. In Thomas Cowing and Rodney Stevenson, Eds., Productivity Measurement in Regulated Industries, Academic Press, Burlington, MA, pp.179-218. - Ebrahim, S.I. and K.J. Tan, 2001, Islamic banking in Brunei Darussalam, International Journal of Social Economics, 28(4), pp.314-37. - El-Zahi, A.R., (2002). An empirical study on the X-efficiencies of the Sudanese Islamic banks, Unpublished Ph.D. thesis, submitted to the Kulliyyah of Economics and Management Sciences, International Islamic University Malaysia. - Glass, J.C. and D.G. McKillop, (1990). Production interrelationships and productivity measurement in Irish agriculture, European Review of Agricultural Economics, 17, pp. 271-87. - Kuroda, Y., (1995). Labor productivity measurement in Japanese agriculture, Agricultural Economics, 12(3), pp.55-68.

MEASURING THE SUDANESE ISLAMIC BANKS’

Naziruddin & Elzahi Saaid

- Samad, A., (1999). Comparative efficiency of Islamic banks vs conventional banks in Malaysia, IIUM Journal of Economics and Management, 7(1), pp.1-12. - Yousefi, M., S. Abizadeh and A.K. McCormick, (1997). Monetary stability and interest free banking: the case of Iran, Applied Economics, 29, pp.869-76. - Mitchell, K. and. Onvural, N. M, (1996). Economies of Scale and Scope at Large Commercial Banks: Evidence from the Fourier Flexible Functional Form, Journal of Money, Credit and Banking, Vol. 28, No. 2.pp.178-199. Sudanese Banking Union, 1997, Banking Information Report, pp.53-55. Appendix A Abbreviations: Note that for every KEY with initials Y, X and Y/X, it denotes Output, Total Input and Productivity indexes, respectively.

Key

Full Name

FSB BKH ENB SFB TSB ISCB SIB SSB BBS IBWS WNB MBP

Faisal Islamic Bank of Sudan Bank of Khartoum El Neillien Industrial Development Bank Sudanese French Bank Tadamon Islamic Bank Islamic Co-operative Development Bank Sudanese Islamic Bank Sudanese Saving Bank Al Baraka Bank of Sudan Islamic Bank for Western Sudan Workers’ National Bank Mashreq Bank PSC

Bank Group A A A A B B B B C C C C

 Editorial Board

Members: *Ahmed M.EL Hassan Shanan Prof. M.ohammed El. * Musa Adam Abu Zurqa Hassan B.Ibrahim * Gamal AL- Shareef * Yousof Al - basheer Editor-in-Chief: M. Dr. Abdalla M. AL . * Gasim Omer Abu

Chairperson:

El khair

Amin AL. Na’em

Correspondence Editor- in – Chief: IMAM, P.O. Box 526, Wad Medani, Sudan. Fax: 00249-511/ 43399- 20428 Tel: 00249 - 511 / 20420 - 20421- 20425 E.mail : Tafakur- Imam @ hotmail com

‫ﳎﻠـــﺔ ﺗﻔﻜﱡﺮ‬ ‫ﺹ‪.‬ﺏ ‪ 526‬ﻣﺪﱐ‬

‫ﺟﺎﻣﻌﺔ ﺍﳉﺰﻳﺮﺓ‬

‫ﺗﻠﻔﺎﻛﺲ ‪24951143399‬‬

‫ﻣﻌﻬﺪ ﺇﺳﻼﻡ ﺍﳌﻌﺮﻓﺔ‬

‫ﻓﺎﻛﺲ ‪24951120428‬‬ ‫ﻗﺴﻴﻤﺔ ﺇﺷﺘﺮﺍﻙ‬ ‫ﺍﻹﺳــﻢ ‪..................................................................................:‬‬ ‫ﺍﻟﻌﻨــﻮﺍﻥ‪................................................................................. :‬‬ ‫ﺍﳍﺎﺗــﻒ‪ ............................... :‬ﺍﻟﻔﺎﻛﺲ ‪........................................ :‬‬ ‫ﻧﻮﻉ ﺍﻻﺷﺘﺮﺍﻙ ‪:‬‬

‫‪ /1‬ﻓــﺮﺩﻱ ‪:‬‬

‫‪ /2‬ﻣﺆﺳﺴﺎﺕ ‪:‬‬

‫ﻗﻴﻤﺔ ﺍﻻﺷﺘﺮﺍﻙ ﺍﻟﺴﻨﻮﻱ‪:‬‬ ‫ﺃ‪ /‬ﺩﺍﺧﻞ ﺍﻟﺴﻮﺩﺍﻥ ‪ /1‬ﺍﻷﻓـﺮﺍﺩ ‪) :‬ﺃﻟﻒ ﺩﻳﻨﺎﺭ ﺳﻮﺩﺍﱐ( ‪ /2‬ﺍﳌﺆﺳﺴﺎﺕ‪ ) :‬ﺛﻼﺛﺔ ﺁﻻﻑ ﺩﻳﻨﺎﺭ ﺳﻮﺩﺍﱐ(‬ ‫ﺏ‪ /‬ﺧﺎﺭﺝ ﺍﻟﺴﻮﺩﺍﻥ ‪ /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 ﺍﳋﻠﻴﻔﺔ‪.‬‬‫א א‬

‫ ﺍﳌﺴﺌﻮﻟﻴﺔ ﺍﳉﻨﺎﺋﻴﺔ ﻟﻠﻤﺼﺎﺭﻑ ‪ :‬ﺍﻟﺪﻛﺘﻮﺭ ﺃﲪﺪ ﻋﻠﻰ ﻋﺒﺪ ﺍﷲ ‪.‬‬‫ ﺇﺳﻼﻣﻴﺔ ﺍﳌﻌﺮﻓﺔ ﳌﺎﺫﺍ ؟ ‪ :‬ﺍﻟﺪﻛﺘﻮﺭ ﳏﻤﺪ ﺍﳊﺴﻦ ﺑﺮﳝﺔ ﺇﺑﺮﺍﻫﻴﻢ‪.‬‬‫ 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 ﳏﻤﺪ‪.‬‬‫א‬

‫א‬

‫ ﳏﺎﺿﺮﺍﺕ ﰲ ﺍﳌﻨﻬﺠﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪ :‬ﺑﺮﻭﻓﺴﲑ ﻃﻪ ﺟﺎﺑﺮ ﺍﻟﻌﻠﻮﺍﱐ ‪.‬‬‫ ﺇﺳﻼﻡ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺘﺮﺑﻮﻳﺔ ‪ :‬ﺍﻟﺪﻛﺘﻮﺭ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺳﺮ ﺍﳋﺘﻢ ﺃﲪﺪ‪.‬‬‫ ﺍﻟﺘﻐﺬﻳﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ :‬ﺍﻟﺪﻛﺘﻮﺭ ﻛﻤﺎﻝ ﻓﻀﻞ ﺍﻟﺴﻴﺪ ﺍﳋﻠﻴﻔﺔ‪.‬‬‫ﳎﻠﺔ ﺗﻔ ﱡﻜﺮ‬ ‫ﺻﺪﺭ ﻣﻨﻬﺎ ﺗﺴﻌﺔ ﺃﻋﺪﺍﺩ ﺣﱴ ﺍﻵﻥ ‪.‬‬