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 Quran are quoted reference should be made to their chapter and number. Sayings from Sunnah should be autherticated. 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 Detailed mathematical derivations should be supplied separately and will not be published. 6.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 namuscript 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.
א
ﺍﻟﺼﻔﺤﺔ
א
اﻟﻘﺴـﻢ اﻟﻌﺮﺑـــﻲ ﻡﻠﻒ ﻓﻠﺴﻔﺔ اﻟﻌﻠﻮم واﻟﻔﻠﺴﻔﺔ
92-50
אאאא א ﺍﻟﺩﻜﺘﻭﺭ ﻤﺤﻤﺩ ﺍﻟﺤﺴﻥ ﺒﺭﻴﻤـــﺔ א ﺍﻟﺩﻜﺘﻭﺭ ﻋﺒﺩ ﺍﷲ ﺤﺴــﻥ ﺯﺭﻭﻕ
123-95
ﺍﻟﺩﻜﺘـــــﻭﺭ ﻟـــــﺅﻱ ﺼﺎﻓــــــﻲ
47-10
146-126
193-149
ﻡﻠﻒ اﻟﻈﺎهﺮة اﻻﺝﺘﻤﺎﻋﻴﺔ אאא
ﻡﻠﻒ اﻟﻮاﻗﻊ اﻹﺱﻼﻡﻲ אא ﺍﻟﺩﻜﺘﻭﺭ ﺇﺒﺭﺍﻫﻴـــﻡ ﻤﺤﻤـــﺩ ﺯﻴــﻥ
ﺇﺒﺭﺍﻫﻴــــﻡ ﺁﺩﻡ ﺃﺤﻤــﺩ ﺸـــﻭﻗﺎﺭ.ﺃ
ﺠﻤﺎل ﺍﻟﺩﻴﻥ ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺸﺭﻴﻑ.ﺃ
ﻡﻠﻒ أوراق ﻟﻠﻨﻘــــــــــــﺎش אאאא:א
221-196 244-224
ﻡﻠﻒ اﻟﺘﻘﺎرﻳﺮ واﻟﻤﺮاﺝﻌﺎت אאא
אא
ﺭﺤﺎﺏ ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﺍﻟﺸﺭﻴــﻑ.ﺃ
اﻟﻘﺴﻢ اﻹﻧﺠﻠﻴﺰي
ﻡﻠﻒ ﻓﻠﺴﻔﺔ اﻟﻌﻠﻮم واﻟﻔﻠﺴﻔﺔ Towards a New Paradigm for Social Science Research Prof Ibrahim A. Ragab
3 -50
ﻣﻌﻬﺪ إﺱﻼم اﻟﻤﻌﺮﻓﺔ )إﻣﺎم( ﺃﻨﺸﺊ ﻓﻲ ﻴﻨﺎﻴﺭ 1991ﻡ ﺒﺠﺎﻤﻌﺔ ﺍﻟﺠﺯﻴﺭﺓ ﻟﻴﻜﻭﻥ ﻤﺅﺴﺴﺔ ﻟﻸﺒﺤﺎﺙ ﺍﻟﻤﺘﻘﺩﻤﺔ ﻭﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﻌﻠﻴﺎ ﻓﻲ ﻤﺠﺎل ﺇﺴﻼﻡ ﺍﻟﻤﻌﺭﻓﺔ.
ﺍﻷﻫﺩﺍﻑ-:
* 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 .
ﺍﻟﻬﻴﻜل ﺍﻹﺩﺍﺭﻱ :
-1ﺍﻟﻌﻤﻴﺩ ) ﺇﺩﺍﺭﺍﺕ ﻭﻭﺤﺩﺍﺕ ﺇﻤﺎﻡ ( -2ﺍﻹﺩﺍﺭﺓ ﺍﻟﺘﻨﻔﻴﺫﻴﺔ ) ﺸﺌﻭﻥ ﺇﺩﺍﺭﻴﺔ ،ﺸﺌﻭﻥ ﻤﺎﻟﻴﺔ ( -3ﺇﺩﺍﺭﺓ ﺍﻟﺒﺤﻭﺙ ﻭﺍﻟﻤﻨﺎﻫﺞ ﻭﺍﻟﺒﺭﺍﻤﺞ ) ﻗﺴﻡ ﺍﻟﺒﺤﻭﺙ ،ﻗﺴﻡ ﺍﻟﻤﻨﺎﻫﺞ ﻭﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﻌﻠﻴﺎ ،ﻗﺴﻡ ﺍﻟﺒﺭﺍﻤﺞ ،ﻫﻴﺌﺔ ﺍﻟﺘﺤﺭﻴﺭ ( -4ﺇﺩﺍﺭﺓ ﺍﻟﻤﻌﻠﻭﻤﺎﺕ ) ﻤﻜﺘﺒﺔ ﺍﻟﻔﺎﺭﻭﻗﻲ ،ﻗﻭﺍﻋﺩ ﺍﻟﻤﻌﻠﻭﻤﺎﺕ ،ﺍﻟﺘﻜﺸﻴﻑ ﻭﺍﻻﺴﺘﺨﻼﺹ ﺍﻟﻤﺼﻐﺭﺍﺕ ﺍﻟﻔﻠﻤﻴﺔ ( -5ﻭﺤﺩﺓﺍﻹﺘﺼﺎل ﻭﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﻌﺎﻤﺔ .
آﻠﻤﺔ اﻟﺘﺤﺮیﺮ اﻟﺤﻤﺪ ﷲ اﻟﺬي أﺙﻨﻰ ﻋﻠﻰ ﻋﺒﺎدﻩ اﻟﻤﺘﻔﻜﺮﻳﻦ ﻓﻲ ﺧﻠﻖ اﻟﺴﻤﻮات واﻷرض اﻟﻘﺎﺉﻠﻴﻦ رﺏﻨﺎ ﻡﺎ ﻼ ﺱﺒﺤﺎﻧﻚ ﻓﻘﻨﺎ ﻋﺬاب اﻟﻨﺎر ؛ واﻟﺼﻼة واﻟﺴﻼم ﻋﻠﻰ رﺱﻮل اﻟﻬﺪى وﻋﻠﻰ ﺁﻟﻪ ﺧﻠﻘﺖ هﺬا ﺏﺎﻃ ً وﺹﺤﺒﻪ ،وﺏﻌﺪ: @ @ZáíŠØÛa@ù‰bÔÛa@ïc هﺬا هﻮ اﻟﻌﺪد اﻷول ﻡﻦ ﻡﺠﻠﺔ ”ﺘﻔﻜﺭ“ ﺹﺎدر ﺏﻴﻦ ﻳﺪﻳﻚ ﻡﻊ اﻗﺘﺮاب ﻡﻌﻬﺪ إﺱﻼم اﻟﻤﻌﺮﻓﺔ
”ﺇﻤﺎﻡ“ ﺏﺠﺎﻡﻌﺔ اﻟﺠﺰﻳﺮة -ﻡﻦ إآﻤﺎل ﻋﻘﺪﻩ اﻷول ؛ ﻓﻔﻲ ﻡﺴﺘﻬﻞ ﻳﻨﺎﻳﺮ اﻟﻤﻘﺒﻞ ﻡﻦ ﻋﺎم أﻟﻔﻴﻦ ﻳﻜﻮن ”ﺇﻤﺎﻡ“ ﻗﺪ ﺏﻠﻎ ﻡﻦ اﻷﻋﻮام ﻋﺸﺮة آﺎﻡﻠﺔ ،ﻗﻀﺎهﺎ ﻓﻲ اﻟﺪﻋﻮة إﻟﻰ ”ﺇﺴﻼﻡ ﺍﻟﻤﻌﺭﻓﺔ“ أو
”ﺍﻟﺘﺄﺼﻴل ﺍﻹﺴﻼﻤﻲ ﻟﻠﻌﻠﻭﻡ“ آﻤﺎ ﻳﺤﻠﻮ ﻟﻠﺒﻌﺾ أن ﻳﺴﻤﻴﻬﺎ ،وﺏﺎﺵﻌﺎل إﻡﺎم ﺵﻤﻌﺔ ﻋﻤﺮﻩ اﻟﺤﺎدﻳﺔ ﻋﺸﺮة ﻳﺪﺧﻞ أهﻞ اﻟﺪﺣﻴﺔ اﻷرﺽﻴﺔ -ﺏﻘﻀﻬﻢ وﻗﻀﻴﻀﻬﻢ -ﻓﻲ اﻷﻟﻔﻴﺔ اﻟﻤﻴﻼدﻳﺔ اﻟﺜﺎﻟﺜﺔ ؛ أﻟﻔﻴﺔ اﻟﻌﻮﻟﻤﺔ ،وﻡﺎ أدراك ﻡﺎ اﻟﻌﻮﻟﻤﺔ ؟ ﻟﻢ ﻳﻌﺪ ﻡﻦ اﻟﻤﻤﻜﻦ اﻟﻴﻮم ﻃﺮح ﻗﻀﻴﺔ ”ﺇﺴﻼﻡ ﺍﻟﻤﻌﺭﻓﺔ“ ﺏﻤﻌﺰل ﻋﻦ ﻗﻀﻴﺔ اﻟﻌﻮﻟﻤﺔ ؛ ﻓﺎﻟﻌﻮﻟﻤﺔ هﻲ اﻟﺘﻄﻮر اﻟﻤﻮﺽﻮﻋﻲ ﻟﻠﺘﺤﺪي اﻟﺨﺎرﺝﻲ اﻟﺬي ﻇﻞ ﻳﺘﻬﺪد اﻷﻡﺔ اﻹﺱﻼﻡﻴﺔ ؛ ﺏﻴﻨﻤﺎ ”ﺇﺴﻼﻡ ﺍﻟﻤﻌﺭﻓﺔ“ -ﻓﻲ رأي اﻟﻤﺸﺘﻐﻠﻴﻦ ﺏﻬﺎ -هﻲ اﻻﺱﺘﺠﺎﺏﺔ اﻟﻤﻨﺎﺱﺒﺔ ﻟﺬﻟﻚ اﻟﺘﺤﺪي وﻟﻠﺘﺤﺪﻳﺎت اﻟﺪاﺧﻠﻴﺔ اﻟﺘﻰ ﻇﻠﺖ ﺕﻌﺼﻒ ﺏﺎﻷﻡﺔ اﻻﺱﻼﻡﻴﺔ وإﻧﺴﺎﻧﻬﺎ ﻡﻨﺬ ﻗﺮون آﺬﻟﻚ ،ﻻ ﺱﻴﻤﺎ إذا ﻋﻠﻤﻨﺎ أن اﻟﻌﺎﻡﻞ اﻟﺪاﺧﻠﻲ اﻟﻤﺘﻤﺜﻞ ﻓﻲ اﻟﻘﻄﻴﻌﺔ اﻟﻤﻌﺮﻓﻴﺔ ﺏﻴﻦ اﻷﻡﺔ ووﺣﻴﻬﺎ واﻏﺘﺮاب ﻧﻈﺎم ﺕﻌﻠﻴﻤﻬﺎ وﺕﺮﺕﻴﺒﻬﺎ ﻻ ﻳﺴﺘﻘﻞ ﺏﺴﺒﺒﻴﺘﻪ ﻋﻦ اﻟﻌﺎﻡﻞ اﻟﺨﺎرﺝﻰ ؛ ﻓﺈذا آﺎﻧﺖ ﻗﻀﻴﺔ ”ﺇﺴﻼﻡ
ﺍﻟﻤﻌﺭﻓﺔ“ هﻲ ﻗﻀﻴﺔ إﻧﺘﺎج اﻟﻌﻠﻢ اﻟﺘﻮﺣﻴﺪي ﻡﻦ ﻡﺼﺪرﻳﻪ ”ﺍﻟﻭﺤﻰ ﻭﺍﻟﻜﻭﻥ“ وﺕﻮﻇﻴﻔﻪ ﻟﺘﺤﻘﻴﻖ ﻡﻘﺎﺹﺪ اﻟﺤﻖ ﺱﺒﺤﺎﻧﻪ ﻡﻦ اﻟﺨﻠﻖ )اﻻﻧﺴﺎن ،اﻟﻄﺒﻴﻌﺔ( ؛ ﻓﺈن اﻟﻌﻮﻟﻤﺔ ﺕﻤﺜﻞ ﺕﺤﺪﻳًﺎ ﻟﺘﻠﻚ اﻟﻘﻀﻴﺔ
ﻋﻠﻰ ﺝﻤﻴﻊ هﺬﻩ اﻟﻤﺴﺘﻮﻳﺎت. إن ﻡﻔﻬﻮم اﻟﻌﻮﻟﻤﺔ ﻳﺠﺴﺪﻩ ﻡﻔﻬﻮم اﻟﻘﺮﻳﺔ اﻟﻜﺒﻴﺮة ” “Global Villageاﻟﺬى ﺹﺎر ﻳﺴﺘﺨﺪم ﻟﻠﺘﻌﺒﻴﺮ ﻋﻦ ﻋﻼﻗﺎت اﻟﺘﻮاﺹﻞ واﻟﺘﻜﺎﻡﻞ واﻟﺘﺸﺎﺏﻚ ﺏﻴﻦ أهﻞ اﻷرض ،وﻻ ﺵﻚ أن ﻡﻔﻬﻮم اﻟﻘﺮﻳﺔ ﻳﻌﻨﻲ -ﻓﻴﻤﺎ ﻳﻌﻨﻲ : -اﻟﻤﺠﺘﻤﻊ اﻟﻮاﺣﺪ اﻟﻤﺘﺠﺎﻧﺲ اﻟﺬي ﻟﻪ ﻧﻈﺎﻡﻪ اﻟﺴﻴﺎﺱﻲ اﻟﻮاﺣﺪ ؛
وﻳﺠﻠﺲ ﻋﻠﻰ ﻗﻤﺘﻪ اﻟﻌﻤﺪة أو ﺵﻴﺦ اﻟﻘﺒﻴﻠﺔ ،وﻟﻪ ﻧﻈﺎﻡﻪ اﻻﻗﺘﺼﺎدي اﻟﻮاﺣﺪ اﻟﺬي ﺕﻤﺜﻞ ﻡﺼﺎﻟﺢ اﻟﻌﻤﺪة ﻡﺮآﺰﻳﺘﻪ ،وﻟﻪ ﻋﺎداﺕﻪ وﺕﻘﺎﻟﻴﺪﻩ وأﻋﺮاﻓﻪ وﻋﻼﻗﺎﺕﻪ اﻻﺝﺘﻤﺎﻋﻴﺔ اﻟﺘﻰ ﻳﻌﺘﺮف ﺏﻬﺎ اﻟﺠﻤﻴﻊ وﻳﺨﻀﻌﻮن ﻟﺴﻠﻄﺎﻧﻬﺎ ؛ وﻓﻲ ﻡﺠﺘﻤﻊ اﻟﻘﺮﻳﺔ ﻻ ﻳﺸ ّﺬ أﺣﺪ ﻋﻦ ﺱﻠﻄﺎن اﻟﻌﻤﺪة أو ﻋﺎدات اﻟﻤﺠﺘﻤﻊ إﻻ وﻋﺎد ﺧﺎﺽﻌًﺎ إﻟﻰ اﻟﻄﺎﻋﺔ آﺮهًﺎ أو اﺧﺘﻴﺎرًا ،ﻓﺎﻟﻈﺮوف اﻟﻤﻮﺽﻮﻋﻴﺔ اﻟﻤﺤﻴﻄﺔ ﺏﻪ ﻻ ﺕﺴﻤﺢ ﺏﻐﻴﺮ ذﻟﻚ. وهﻜﺬا ﻳﺮاد ﻟﻨﺎ أن ﻧﻔﻬﻢ اﻟﻌﻮﻟﻤﺔ ﺏﺎﻋﺘﺒﺎر أن اﻟﺘﺎرﻳﺦ ﻗﺪ اﻧﺘﻬﻰ ﺏﺎﻧﺘﺼﺎر اﻟﺤﻀﺎرة اﻟﻐﺮﺏﻴﺔ وإﻋﻄﺎء ﻧﻈﺎﻡﻬﺎ اﻟﻤﺠﺘﻤﻌﻲ ” ﺇﺠﺎﺯﺓ ﺍﻟﺼﻼﺤﻴﺔ “ ﻟﻜﻞ ﻡﻜﺎن وآﻞ زﻡﺎن ﻳﺄﺕﻲ ،وﻡﻦ ﺙﻢ ﻓﻼ ﺧﻴﺎر إﻻ أن ﺕﺼﺒﺢ اﻷرض -آﻞ اﻷرض -ﻗﺮﻳﺔ أورﺏﻴﺔ آﺒﻴﺮة ؛ ﺕﻤﺜﻞ اﻟﻠﻴﺒﺮاﻟﻴﺔ ﻧﻈﺎﻡﻬﺎ اﻟﺴﻴﺎﺱﻲ ،واﻟﺴﻮق اﻟﻘﺎﺉﻢ ﻋﻠﻰ اﻟﻤﻨﺎﻓﺴﺔ اﻟﺤﺮّة ﻧﻈﺎﻡﻬﺎ اﻻﻗﺘﺼﺎدي ،واﻟﺴﻌﻲ وراء ﺕﻌﻈﻴﻢ ﻡﺘﺎع اﻟﺤﻴﺎة اﻟﺪﻧﻴﺎ ﻡﻘﺼﺪهﺎ اﻟﺬي ﻳﺪور ﻓﻲ ﻓﻠﻜﻪ آﻞ ﺵﻲء . إن اﻟﻌﻮﻟﻤﺔ -ﺏﻬﺬا اﻟﻤﻌﻨﻰ -ﻳﺴﻌﻰ دﻋﺎﺕﻬﺎ ﺱﻌﻴًﺎ ﺣﺜﻴﺜًﺎ ﻟﺘﻮﻓﻴﺮ اﻟﻈﺮوف اﻟﻤﻮﺽﻮﻋﻴﺔ اﻟﺘﻲ ﺕﺴﻮق اﻟﻤﺠﺘﻤﻌﺎت اﻟﺒﺸﺮﻳﺔ اﻟﻤﺘﺒﺎﻳﻨﺔ ﺱﻮﻗًﺎ ﻟﻠﺪﺧﻮل ﻓﻴﻬﺎ آﺎﻓﺔ ،ﻓﻮﺱﺎﺉﻂ اﻻﺕﺼﺎل واﻻﻧﺘﻘﺎل ذات اﻟﺘﻘﻨﻴﺔ اﻟﻌﺎﻟﻴﺔ واﻟﻘﺪرات اﻟﺠﺒﺎرة ﺕﻤﺜﻞ اﻷﻋﺼﺎب اﻟﺘﻰ ﺕﻨﻘﻞ رﺱﺎﻟﺔ اﻟﻌﻮﻟﻤﺔ إﻟﻰ آﻞ إﻧﺴﺎن ﻓﻲ آﻞ ﻡﻜﺎن ،وأﺱﻮاق اﻟﻤﺎل اﻟﻌﺎﻟﻤﻴﺔ -اﻟﺘﻲ ﻳﺠﺮي ﺕﻜﺎﻡﻠﻬﺎ ورﺏﻄﻬﺎ ﻋﻠﻰ ﻗﺪم وﺱﺎق -ﺕﻤﺜﻞ اﻟﺸﺮاﻳﻴﻦ اﻟﺘﻰ ﺕﻨﻘﻞ اﻟﺪم اﻟﻤﻌﻮﻟﻢ ”ﺭﺃﺱ ﺍﻟﻤﺎل“ إﻟﻰ آﻞ اﻗﺘﺼﺎدﻳﺎت اﻟﻌﺎﻟﻢ .وهﻜﺬا ﻳﺘﻢ ﺧﻠﻖ اﻻﻧﺴﺎن اﻟﻤﻌﻮﻟﻢ اﻟﺬى ﻳﺪﻳﻦ ﺏﺎﻟﻮﻻء ﻟﻤﻦ ﻳﻌﻈﻢ ﻟﻪ اﻟﻤﺘﺎع ،وﻳﺘﻢ ﺧﻠﻖ اﻟﺸﺮآﺎت ﻡﺘﻌﺪﻳﺔ اﻟﺠﻨﺴﻴﺎت اﻟﺘﻰ وﻃﻨﻬﺎ ﺣﻴﺚ ﻳﻌﻈﻢ رﺏﺤﻬﺎ ،وﻳﺘﻢ ﺧﻠﻖ اﻟﻤﺆﺱﺴﺎت واﻟﻤﻨﻈﻤﺎت واﻟﻘﻮاﻧﻴﻦ اﻟﺪوﻟﻴﺔ اﻟﺘﻲ ﺕﺴﺘﻄﻴﻊ أن ﺕﺤﻜﻢ ﻡﻦ وراء اﻟﺤﺪود اﻟﺠﻐﺮاﻓﻴﺔ واﻟﺴﻴﺎﺱﻴﺔ ،وﺕﻤ ّﺪ ﻟﺴﺎﻧﻬﺎ إﻟﻰ آﻞ ﻡﺘﺨﻨﺪق ﺏﺎﻟﺴﻴﺎدة اﻟﻘﻮﻡﻴﺔ واﻟﻮﻃﻨﻴﺔ. وﻟﻜﻨﻨﺎ إذا ﻋﺪﻧﺎ إﻟﻰ ﻡﻔﻬﻮم اﻟﻘﺮﻳﺔ اﻟﻤﻌﺘﺎد ﻓﺈن اﻟﺬي ﻳﺆدي إﻟﻰ ﺕﻤﺎﺱﻚ ﻡﺠﺘﻤﻌﻬﺎ واﻧﺘﻔﺎء اﻟﺘﻮﺕﺮات واﻟﻨﺰاﻋﺎت اﻻﺝﺘﻤﺎﻋﻴﺔ ﻓﻴﻬﺎ ﻟﻴﺲ هﻮ ﺱﻄﻮة اﻟﻌﻤﺪة وﻗﻮة ﻧﻈﺎﻡﻬﺎ اﻟﺴﻴﺎﺱﻲ ،وﻟﻴﺲ ﺝﺪارة وﻓﻌﺎﻟﻴﺔ اﻟﻨﻈﺎم اﻻﻗﺘﺼﺎدي اﻟﺴﺎﺉﺪ ،وﻟﻜﻨﻪ ﻋﻼﻗﺎت اﻟﺮﺣﻢ واﻟﻘﺮﺏﻰ اﻟﺘﻲ ﺕﻘﻮم ﻋﻠﻰ اﻟﻤﻮدة واﻟﺮﺣﻤﺔ واﻻﺣﺴﺎن وإﻋﺎﻧﺔ اﻟﻀﻌﻴﻒ وﺣﻤﻞ اﻟﻜﻞ وإﻏﺎﺙﺔ اﻟﻤﻠﻬﻮف وﻗﺮى اﻟﻀﻴﻒ. ﻟﻜﻦ ﻡﺠﺘﻤﻊ اﻟﻘﺮﻳﺔ اﻟﻜﺒﻴﺮة اﻟﻤﻌﻮﻟﻤﺔ ”Village
“Global
ﻟﻴﺲ ﻓﻴﻪ ﻡﻜﺎن ﻟﻬﺬﻩ اﻟﻘﻴﻢ
اﻷﺧﻼﻗﻴﺔ ذات اﻟﺼﺒﻐﺔ اﻟﺬاﺕﻴﺔ واﻟﻄﺒﻴﻌﺔ اﻟﻨﺴﺒﻴﺔ ،ﻓﻜﻞ ﺵﻲء ﻓﻲ هﺬا اﻟﻤﺠﺘﻤﻊ اﻟﺪوﻟﻲ ﺱﻮف ﻳﺘﻢ ﺕﻨﻤﻴﻄﻪ ﻋﻠﻰ أﺱﺎس اﻟﻤﻮﺽﻮﻋﻴﺔ واﻟﻌﻘﻼﻧﻴﺔ اﻟﻤﺘﻤﺤﻮرة ﺣﻮل ﻡﻔﻬﻮم اﻟﻤﻨﻔﻌﺔ اﻟﺪﻧﻴﻮﻳﺔ .
وﻟﻜﻦ اﻟﻮاﻗﻊ اﻟﻤﻮﺽﻮﻋﻲ ﻟﻠﻈﺎهﺮة اﻻﺝﺘﻤﺎﻋﻴﺔ ﻳﻘﻮل إن اﻹﻧﺴﺎن ذا اﻟﺒﻌﺪ اﻟﻮاﺣﺪ ﻟﻢ ﻳﺨﻠﻖ ﺏﻌﺪ ،وﻟﺬﻟﻚ ﻓﺈن اﻟﻨﺘﺎﺉﺞ اﻟﻤﻨﻄﻘﻴﺔ ﻟﻔﻠﺴﻔﺔ اﻟﻌﻮﻟﻤﺔ هﻲ ﺕﻌﻤﻴﻢ اﻟﺘﻮﺕﺮات واﻟﻨﺰاﻋﺎت اﻻﺝﺘﻤﺎﻋﻴﺔ ﻋﻠﻰ اﻟﻤﺴﺘﻮى اﻟﻤﺤﻠﻲ ﻓﻲ اﻟﻤﺠﺘﻤﻌﺎت وﻋﻠﻰ اﻟﻤﺴﺘﻮى اﻟﺪوﻟﻲ ﺏﻴﻨﻬﺎ. إن ﻗﺮن اﻟﻌﻮﻟﻤﺔ اﻟﻘﺎدم -ﺏﺤﺴﺐ ﻡﺎ هﻮ ﻡﺘﻮﻗﻊ ﻟﻪ -هﻮ ﻗﺮن اﻟﺨﻤﺲ اﻟﻐﻨﻲ واﻷرﺏﻌﺔ أﺧﻤﺎس اﻟﻔﻘﺮاء ،وﻟﻜﻨﻪ أﻳﻀًﺎ ﻡﺮﺵﺢ ﻷن ﻳﻜﻮن ﻗﺮن اﻟﻤﺮاﺝﻌﺎت اﻟﻜﺒﺮى ﻓﻲ ﺕﺎرﻳﺦ اﻟﺒﺸﺮﻳﺔ. ﻟﻴﺲ ﻓﻘﻂ ﻡﺮاﺝﻌﺔ اﻵﺙﺎر اﻻﺝﺘﻤﺎﻋﻴﺔ واﻻﻗﺘﺼﺎدﻳﺔ واﻟﺒﻴﺌﻴﺔ ﻟﻠﻨﻈﺎم اﻟﺪوﻟﻲ اﻟﻤﻌﻮﻟﻢ ؛ وﻟﻜﻦ - ﺏﺼﻮرة أهﻢ -ﻡﺮاﺝﻌﺔ اﻟﻨﻈﺎم اﻟﻤﻌﺮﻓﻲ اﻟﻐﺮﺏﻲ اﻟﺬى أﺱﺲ ﻟﻠﻌﻮﻟﻤﺔ ﻧﻈﺮﻳًﺎ وﺕﻄﺒﻴﻘﻴًﺎ. ﻟﻘﺪ دﺧﻞ اﻟﻨﻈﺎم اﻟﻤﻌﺮﻓﻲ اﻟﻐﺮﺏﻲ اﻟﻤﺆﺱﺲ ﻋﻠﻰ اﻟﻮﺽﻌﻴﺔ اﻟﻤﻨﻄﻘﻴﺔ ﻡﺮﺣﻠﺔ اﻷزﻡﺔ ﻡﻨﺬ وﻗﺖ ﻟﻴﺲ ﺏﺎﻟﻘﺼﻴﺮ ،وﻇﻠﺖ ﻡﺮاﺝﻌﺔ اﻷﺱﺲ اﻻﺏﺴﺘﻤﻮﻟﻮﺝﻴﺔ واﻷﻧﻄﻠﻮﺝﻴﺔ اﻟﺘﻰ ﻳﻘﻮم ﻋﻠﻴﻬﺎ - ﺱﻮاء ﻓﻲ دراﺱﺘﻪ ﻟﻠﻈﺎهﺮة اﻟﻄﺒﻴﻌﻴﺔ أو اﻻﺝﺘﻤﺎﻋﻴﺔ -ﺕﺴﻴﺮ ﻋﻠﻰ ﻗﺪم وﺱﺎق ﻡﻨﺬ ﻋﺸﺮات اﻟﺴﻨﻴﻦ .واﻟﻴﻮم ﻳﺆآﺪ اﻟﺒﺎﺣﺜﻮن ﻓﻲ ﻓﻠﺴﻔﺔ اﻟﻌﻠﻢ أن ﻟﻴﺲ هﻨﺎك ﻡﺒﺮر ﻡﻨﻬﺠﻲ ﻳﻘﺘﻀﻲ اﻟﻔﺼﻞ ﺏﻴﻦ ﻋﺎﻟﻤﻲ اﻟﻐﻴﺐ واﻟﺸﻬﺎدة ﻡﻦ ﺣﻴﺚ اﺱﺘﻤﺪاد اﻟﻤﺴﻠﻤﺎت واﻟﻔﺮﺽﻴﺎت اﻟﻼزﻡﺔ ﻟﺒﻨﺎء اﻟﻨﻈﺮﻳﺎت اﻟﻌﻠﻤﻴﺔ ،إذ أن اﻟﻤﺤﻚ اﻟﺤﻘﻴﻘﻰ ﻹﻧﺘﺎج اﻟﻌﻠﻢ هﻮ ﻗﺪرة اﻟﻨﻈﺮﻳﺔ ﻋﻠﻰ ﺕﻮﻟﻴﺪ ﻓﺮﺽﻴﺎت ﻗﺎﺏﻠﺔ ﻟﻼﺧﺘﺒﺎر ﻓﻲ اﻟﻮاﻗﻊ اﻟﻜﻮﻧﻲ ﺱﻮاء آﺎن هﺬا اﻟﻮاﻗﻊ ﻃﺒﻴﻌﻴًﺎ أو اﺝﺘﻤﺎﻋﻴﺎً؛ ﻡﻊ ﺹﻤﻮد هﺬﻩ اﻟﻔﺮﺽﻴﺎت أﻡﺎم اﻟﻤﺤﺎوﻻت اﻟﻤﺴﺘﻤﺮة ﻡﻦ ﻗﺒﻞ اﻟﻌﻠﻤﺎء ﻟﺪﺣﻀﻬﺎ ،ﺱﻮاء آﺎﻧﺖ هﺬﻩ اﻟﻨﻈﺮﻳﺎت ﻡﻔﺮدة أو ﻋﻨﻘﻮدﻳﺔ ﻓﻲ ﺵﻜﻞ ﺏﺮاﻡﺞ ﺏﺤﺚ ﻋﻠﻤﻲ. آﺬﻟﻚ ﺙﺒﺖ ﻋﺪم ﻗﺪرة اﻟﻤﻨﻬﺞ اﻟﺘﺠﺮﻳﺒﻲ اﻟﻘﺎﺉﻢ ﻋﻠﻰ اﻟﻤﻨﻄﻘﻴﺔ اﻟﻮﺽﻌﻴﺔ ﻋﻠﻰ ﻡﺪ اﻹﻧﺴﺎن ﺏﺄي ﻳﻘﻴﻦ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺏﺎﻟﺤﻘﺎﺉﻖ اﻟﺘﻰ ﻳﺼﻞ إﻟﻴﻬﺎ ﻓﻲ ﻡﺠﺎﻟﻰ اﻟﻈﺎهﺮة اﻟﻄﺒﻴﻌﻴﺔ واﻟﻈﺎهﺮة اﻻﺝﺘﻤﺎﻋﻴﺔ ،آﻤﺎ أن هﻨﺎك ﻡﺴﺎﺣﺎت واﺱﻌﺔ وﺏﺎﻟﻐﺔ اﻷهﻤﻴﺔ ﻓﻲ اﻟﻈﺎهﺮة اﻻﺝﺘﻤﺎﻋﻴﺔ وهﻲ ﻼ ﺧﺎرج ﻧﻄﺎق ﻡﺠﺎل ﺕﻄﺒﻴﻘﻪ ،وذﻟﻚ ﻡﺜﻞ اﻟﻘﻴﻢ واﻷﺧﻼق واﻟﺤﻼل واﻟﺤﺮام ،وآﻞ أﺹ ً اﻟﺤﻘﺎﺉﻖ اﻟﻤﺘﻌﻠﻘﺔ ﺏﻌﺎﻟﻢ اﻟﻐﻴﺐ اﻟﻤﺆﺙﺮة ﻓﻲ ﻋﺎﻟﻢ اﻟﺸﻬﺎدة اﻻﺝﺘﻤﺎﻋﻲ آﺎﻟﻨﻔﺲ واﻟﺮوح واﻟﺠﻦ واﻟﻤﻼﺉﻜﺔ ،وﺏﺎﻟﻄﺒﻊ اﻟﻮﺣﻲ ﻋﻠﻰ وﺝﻪ اﻟﺨﺼﻮص ،وﻻ ﺵﻚ أن اﺱﺘﺒﻌﺎد اﻟﻮﺣﻲ آﻤﺼﺪر ﻳﻘﻴﻨﻲ ﻟﻠﻌﻠﻢ واﻋﺘﺒﺎرﻩ ﺧﺎرج داﺉﺮة ﻋﻤﻞ اﻟﻤﻨﻬﺞ اﻟﺘﺠﺮﻳﺒﻲ ،وﻋﺪم اﻋﺘﻤﺎدﻩ أﺣﺪ ﻡﺼﺎدر اﻟﻤﺴﻠﻤﺎت واﻟﻔﺮﺽﻴﺎت اﻟﺘﺠﺮﻳﺒﻴﺔ ﻗﺪ أدى إﻟﻰ ﻓﺘﺢ اﻟﺒﺎب واﺱﻌًﺎ أﻡﺎم ﻓﻮﺽﻰ ﻻ ﺣﺼﺮ ﻟﻬﺎ ﻓﻲ ﻡﺠﺎل اﻟﺘﻨﻈﻴﺮ واﻟﺘﻄﺒﻴﻖ اﻟﻤﺘﻌﻠﻖ ﺏﺎﻟﻈﺎهﺮة اﻻﺝﺘﻤﺎﻋﻴﺔ ،وﻡﺎ ﺕﺮﺕﺐ ﻋﻠﻰ ذﻟﻚ ﻡﻦ ﻧﺘﺎﺉﺞ ﻋﻠﻰ اﻟﺒﻴﺌﺔ اﻟﻄﺒﻴﻌﻴﺔ اﻟﺘﻲ ﻳﺠﺮي ﻓﻴﻬﺎ اﻟﻔﻌﻞ اﻟﺒﺸﺮي.
وﻟﻜﻦ ﻳﺒﺪو أن ﻗﺎﻧﻮﻧًﺎ اﺝﺘﻤﺎﻋﻴًﺎ واﺣﺪًا -ﻋﻠﻰ اﻷﻗﻞ -ﻗﺪ ﺹﻤﺪ أﻡﺎم آﻞ أﻧﻮاع اﻟﻔﻮﺽﻰ اﻟﻨﻈﺮﻳﺔ واﻟﺘﻄﺒﻴﻘﻴﺔ ،وأﺹﺒﺤﺖ ﺕﺘﺪاﻋﻰ ﻧﺤﻮﻩ ﻧﻈﺮﻳﺎت اﻟﻈﺎهﺮة اﻻﺝﺘﻤﺎﻋﻴﺔ اﻟﻐﺮﺏﻴﺔ وﻳﺘﺸﻜﻞ ﺣﻮﻟﻪ اﻟﻨﻈﺎم اﻻﺝﺘﻤﺎﻋﻲ اﻟﺪوﻟﻲ اﻟﻤﻌﻮﻟﻢ ،أﻻ وهﻮ ﻗﺎﻧﻮن ” ﺘﻌﻅﻴﻡ ﻤﺘﺎﻉ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺩﻨﻴﺎ“ﺏﻠﻐﺔ اﻟﻘﺮﺁن ،أو ﺕﻌﻈﻴﻢ اﻟﻠﺬّة ﺏﻠﻐﺔ ﺏﻴﻨﺰام ” “Benthamواﻟﻌﻠﻮم اﻻﺝﺘﻤﺎﻋﻴﺔ اﻟﻐﺮﺏﻴﺔ .وهﻮ ﻗﺎﻧﻮن
ﺕﺠﺪ ﺕﻄﺒﻴﻘﺎﺕﻪ اﻟﻤﻌﺎﺹﺮة اﻟﺘﺮﺣﺎب ﻓﻲ آﻞ ﻡﻜﺎن ؛ ﻷن ﻟﻪ ﺱﻔﺎرة داﺉﻤﺔ ﻓﻲ آﻞ ﻧﻔﺲ ﺏﺸﺮﻳﺔ.
إن ﻗﺎﻧﻮن ” ﺘﻌﻅﻴﻡ ﻤﺘﺎﻉ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺩﻨﻴﺎ “
-اﻟﺬي ﺣﺪﺙﻨﺎ اﻟﻘﺮﺁن اﻟﻜﺮﻳﻢ ﺏﺄﻧﻪ ﻳﺤﺮّك ﻏﺎﻟﺐ
وﻗﺎﺉﻊ اﻟﺘﺎرﻳﺦ اﻟﺒﺸﺮي -ﻳﻌﺒﺮ ﻋﻦ ﻧﻔﺴﻪ اﻟﻴﻮم ﻓﻲ إﻃﺎر اﻟﻌﻠﻮم اﻻﺝﺘﻤﺎﻋﻴﺔ اﻟﻐﺮﺏﻴﺔ ﻓﻲ ﻗﺎﻧﻮﻧﻴﻦ اﺙﻨﻴﻦ ﻳﺪﻓﻌﺎن اﻟﻤﺠﺘﻤﻌﺎت اﻟﺒﺸﺮﻳﺔ دﻓﻌًﺎ ﻧﺤﻮ اﻟﻌﻮﻟﻤﺔ وهﻤﺎ :ﻗﺎﻧﻮن "ﺕﻌﻈﻴﻢ اﻟﻠﺬّة ”ﺍﻟﻤﻨﻔﻌﺔ“ " ﻓﻲ ﻡﺠﺎل اﻻﺱﺘﻬﻼك وﻗﺎﻧﻮن ”ﺘﻌﻅﻴﻡ ﺍﻟﺭﺒﺢ“ ﻓﻲ ﻡﺠﺎل اﻹﻧﺘﺎج .وهﺬان اﻟﻘﺎﻧﻮﻧﺎن هﻤﺎ اﻟﻠﺬان ﻳﻨﺴﺞ ﺣﻮﻟﻬﻤﺎ ﻋﻨﻜﺒﻮت اﻟﻌﻮﻟﻤﺔ ﺧﻴﻮﻃﻪ ﻟﻴﺒﻨﻲ ﺏﻴﺘﻪ ،وﺏﻬﻤﺎ ﻳﺴﺘﺪرج ﺽﺤﺎﻳﺎﻩ . إن ﻗﺎﻧﻮن ”ﺘﻌﻅﻴﻡ ﻤﺘﺎﻉ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺩﻨﻴﺎ“ ﺏﻘﺪر ﻡﺎ آﺎن هﻮ اﻟﻌﺎﻡﻞ اﻟﺪﻳﻨﺎﻡﻴﻜﻲ اﻟﺬي أﻋﻄﻰ ﻗﻮة دﻓﻊ هﺎﺉﻠﺔ ﻟﻠﺤﻀﺎرة اﻟﺒﺸﺮﻳﺔ اﻟﻤﻌﺎﺹﺮة وﻡﻜﻨﻬﺎ ﻡﻦ ﺕﺤﻘﻴﻖ اﻹﻧﺠﺎزات اﻟﺒﺎهﺮة ﻓﻲ ﻡﺠﺎل اﻟﻌﻠﻢ واﻟﺘﻘﻨﻴﺔ واﻹﻧﺘﺎج اﻻﻗﺘﺼﺎدي ،إﻻ إﻧﻪ آﺎن أﻳﻀًﺎ اﻟﺴﺒﺐ وراء ﻇﻬﻮر اﻟﻔﺴﺎد ﻓﻲ اﻟﺒ ّﺮ واﻟﺒﺤﺮ واﻧﻬﻴﺎر اﻷﺧﻼق وﺕﺼﺪّع اﻟﻨﻔﻮس وﺕﻔﻜﻚ اﻟﻤﺠﺘﻤﻌﺎت وﻇﻬﻮر اﻟﺘﻮﺕﺮات واﻟﺼﺮاﻋﺎت اﻻﺝﺘﻤﺎﻋﻴﺔ .وﻋﻨﺪﻡﺎ ﻳﺘﻢ آﻤﺎل اﻟﺘﺤﻘﻖ ﻟﻬﺬا اﻟﻘﺎﻧﻮن ﻓﻲ ﻡﺠﺘﻤﻌﺎت اﻟﻌﻮﻟﻤﺔ اﻟﻘﺎدﻡﺔ ﻓﺈن ذﻟﻚ أﻳﻀًﺎ ﺱﻮف ﻳﻜﻮن ﻡﺆﺵﺮًا إﻟﻰ ﺣﺪوث أﻗﺼﻰ درﺝﺎت اﻻﺱﺘﻘﻄﺎب اﻟﻄﺒﻘﻲ اﻻﻗﺘﺼﺎدي اﻟﻤﻌﻮﻟﻢ ،وﺏﻠﻮغ اﻟﺘﺼﺪﻋﺎت اﻟﻨﻔﺴﻴﺔ واﻻﺝﺘﻤﺎﻋﻴﺔ ﻡﺪاهﺎ ،ودﺧﻮل أزﻡﺔ اﻟﻤﺠﺘﻤﻌﺎت اﻟﺒﺸﺮﻳﺔ اﻟﻤﻌﻮﻟﻤﺔ ﺝﺤﺮ اﻟﻀﺐ .وﻟﻦ ﺕﻜﻮن اﻟﻤﺠﺘﻤﻌﺎت اﻟﻤﺴﻠﻤﺔ ﺏﻤﻌﺰل ﻋﻦ ذﻟﻚ ،أوﻟﻢ ﻳﻘﻞ اﻟﺮﺱﻮل اﻟﻜﺮﻳﻢ : eﺣﺘﻰ وﻟﻮ دﺧﻠﻮا ﺝﺤﺮ ﺽﺐ ﻟﺪﺧﻠﺘﻤﻮﻩ؟ ﻓﻬﻞ إﻟﻰ ﺧﺮوج ﻡﻦ ﺱﺒﻴﻞ؟ ﻧﻌﻢ ،ﻓﻘﺪ ﻟﺨﺺ اﻟﻘﺮﺁن اﻟﻜﺮﻳﻢ ﻡﺂﻻت ﺕﺤﻘﻖ ﻗﺎﻧﻮن اﻟﻠﺬّة اﻟﺪﻧﻴﻮﻳﺔ ؛ ﺙﻢ ﺏﻴّﻦ ﺱﺒﻴﻞ اﻟﺨﺮوج ﻟﻠﻨﺎس ؛ ﻓﻘﺎل ﺕﻌﺎﻟﻰ } ﻅﻬﺭ ﺍﻟﻔﺴﺎﺩ ﻓﻲ ﺍﻟﺒﺭ ﻭﺍﻟﺒﺤﺭ ﺒﻤﺎ ﻜﺴﺒﺕ ﺃﻴﺩﻱ ﺍﻟﻨﺎﺱ ﻟﻴﺫﻴﻘﻬﻡ ﺒﻌﺽ ﺍﻟﺫﻯ ﻋﻤﻠﻭﺍ ﻟﻌﻠﻬﻡ ﻴﺭﺠﻌﻭﻥ{ ]ﺍﻟﺭﻭﻡ . [41:إذًا ﺱﺒﻴﻞ اﻟﺨﺮوج ﻡﻦ ﺝﺤﺮ اﻟﻀﺐ -ﻟﻴﺲ ﻟﻠﻤﺴﻠﻤﻴﻦ ﻓﺤﺴﺐ ؛ وﻟﻜﻦ ﻟﻜﺎﻓﺔ اﻟﻨﺎس -هﻮ اﻟﺮﺝﻮع ؛ ﺏﻞ اﻟﻔﺮار إﻟﻰ اﷲ ﺕﻌﺎﻟﻰ .
و ﻗﻀﻴﺔ إﺱﻼم اﻟﻤﻌﺮﻓﺔ هﻰ ﻗﻀﻴﺔ اﻟﻤﻨﻬﺠﻴﺔ اﻟﺘﻰ ﺕﻤﻜﻦ ﻡﻦ ﺕﺒﻴﺎن ﻡﻌﺎﻟﻢ ذﻟﻚ اﻟﺴﺒﻴﻞ اﻟﺬي ﻳﻘﻮد اﻟﻨﺎس -آﻞ اﻟﻨﺎس -ﻡﻦ اﻟﻌﻮﻟﻤﺔ إﻟﻰ اﻟﻌﺎﻟﻤﻴﺔ ،وﻡﻦ ﺽﻴﻖ اﻟﺪﻧﻴﺎ إﻟﻰ ﺱﻌﺔ اﻟﺪﻧﻴﺎ واﻵﺧﺮة .أﻟﻢ ﻳﻘﻞ اﷲ ﺕﻌﺎﻟﻰ ﻟﺮﺱﻮﻟﻪ اﻟﻜﺮﻳﻢ } :ﻗل ﻴﺎ ﺃﻴﻬﺎ ﺍﻟﻨﺎﺱ ﺇﻨﻲ ﺭﺴﻭل ﺍﷲ ﺇﻟﻴﻜﻡ
ﺠﻤﻴﻌ ﹰﺎ { ]ﺍﻻﻋﺭﺍﻑ [158 :؟ ﺙﻢ أﻟﻢ ﻳﻘﻞ ﺱﺒﺤﺎﻧﻪ } :ﻭﻤﺎ ﺃﺭﺴﻠﻨﺎﻙ ﺇﻻ ﻜﺎﻓﺔ ﻟﻠﻨﺎﺱ ﺒﺸﻴﺭﹰﺍ ﻭﻨﺫﻴﺭﹰﺍ{]ﺴﺒﺎ [28 :؟ @ @ZáíŠØÛa@ù‰bÔÛa@ïc إن ﻡﻮﺽﻮﻋﺎت ﻡﺠﻠﺔ ” ﺘﻔﻜﱞﺭ“ وهﻲ ﺕﺼﺪر ﻓﻲ ﻋﺪدهﺎ اﻷول ﺕﺴﺘﺼﺤﺐ آﺜﻴﺮًا ﻡﻦ
اﻟﻘﻀﺎﻳﺎ اﻟﺘﻰ ﺕﻘﺪﻡﺖ ،ﺏﻞ إن اﻟﺒﺤﺚ اﻟﻤﺴﺘﻔﻴﺾ واﻟﻤﺘﻮاﺹﻞ ﻓﻲ ﻡﺠﻤﻞ هﺬﻩ اﻟﻘﻀﺎﻳﺎ ﻳﻤﺜﻞ ﺝﻮهﺮ رﺱﺎﻟﺘﻬﺎ وﻡﺤﺪد هﻮﻳﺘﻬﺎ ﺏﻴﻦ اﻟﺪورﻳﺎت اﻟﻌﻠﻤﻴﺔ .ﻟﺬﻟﻚ ﺕﻤﺖ هﻴﻜﻠﺔ اﻟﻤﺠﻠﺔ ﺏﺤﻴﺚ ﺕﻌﺒﺮ ﻋﻦ هﺬا اﻟﻔﻬﻢ ﻟﻘﻀﻴﺔ إﺱﻼم اﻟﻤﻌﺮﻓﺔ ،وﻗﺪ ﺕﻢ ﺕﻘﺴﻴﻤﻬﺎ إﻟﻰ ﻡﻠﻔﺎت داﺉﻤﺔ ﺕﺤﻴﻂ ﺏﺠﻤﻴﻊ اﻟﻘﻀﺎﻳﺎ اﻟﻤﻄﺮوﺣﺔ ﻓﻲ أﺏﻌﺎدهﺎ اﻟﻨﻈﺮﻳﺔ واﻟﺘﻄﺒﻴﻘﻴﺔ ،وﻗﺪ ﺝﺎءت ﻡﺮﺕﺒﺔ ﺕﺮﺕﻴﺒًﺎ ﻳﻌﺒﺮ ﻋﻦ اﻟﻌﻼﻗﺎت ﻻ :ﻡﻠﻒ ”ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻔﻠﺴﻔﺔ“ ،ﺏﺎﻋﺘﺒﺎر اﻟﻤﻨﻄﻘﻴﺔ ﺏﻴﻦ ﻡﺤﺎور هﺬﻩ اﻟﻤﻠﻔﺎت .ﻓﻬﻨﺎك أو ً
أن ”ﻋﻠﻡ ﺍﻟﻌﻠﻡ“ ﺕﺴﺒﻖ ﻗﻀﺎﻳﺎﻩ آﻞ اﻟﻘﻀﺎﻳﺎ اﻟﺘﻲ ﺕﺘﻌﻠﻖ ﺏﺎﻟﻌﻠﻮم اﻟﻤﺘﺨﺼﺼﺔ وﺕﻄﺒﻴﻘﺎﺕﻬﺎ .وﻳﻠﻲ
ذﻟﻚ ﻡﻠﻒ ” ﻅﺎﻫﺭﺓ ﺍﻟﻭﺤﻲ“ﺏﺎﻋﺘﺒﺎر أن اﻟﻮﺣﻲ ﻡﺼﺪر ﻟﻠﻌﻠﻢ وﻡﺼﺪﻗًﺎ وﻡﻬﻴﻤﻨًﺎ ﻋﻠﻰ ﻡﺎ ﻋﺪاﻩ ﻡﻦ اﻟﻤﺼﺎدر ،وﻟﺬﻟﻚ ﻳﺨﺘﺺ هﺬا اﻟﻤﻠﻒ ﺏﺎﻷﺏﺤﺎث اﻟﻤﺘﻌﻠﻘﺔ ﺏﺎﻟﻮﺣﻲ آﻈﺎهﺮة ؛ وﺕﺪﺧﻞ ﻓﻴﻪ ﻋﻠﻮم اﻟﻘﺮﺁن واﻟﺤﺪﻳﺚ واﻹﻋﺠﺎز ...إﻟﺦ .وﻳﻌﻘﺐ هﺬا اﻟﻤﻠﻒ ﻡﻠﻔّﺎ ”ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ“ و
”ﺍﻟﻅﺎﻫﺭﺓ ﺍﻟﻁﺒﻴﻌﻴﺔ“ ،ﺏﺎﻋﺘﺒﺎر أن اﻟﻈﺎهﺮة اﻻﺝﺘﻤﺎﻋﻴﺔ ﺕﻤﺜﻞ -ﻡﻊ اﻟﻮﺣﻰ -ﻡﺼﺪرًا ﻟﻜﻞ اﻟﻌﻠﻮم اﻟﻤﺘﻌﻠﻘﺔ ﺏﺎﻻﻧﺴﺎن ﻓﻲ دورﻩ اﻻﺝﺘﻤﺎﻋﻰ ﺏﻤﺎ ﻓﻲ ذﻟﻚ ﻋﻠﻮم اﻟﻔﻘﻪ واﻟﺴﻴﺮة اﻟﻨﺒﻮﻳﺔ ، وﺏﺎﻋﺘﺒﺎر أن اﻟﻈﺎهﺮة اﻟﻄﺒﻴﻌﻴﺔ ﺕﻤﺜﻞ ﻡﻊ اﻟﻮﺣﻰ ﻡﺼﺪر اﻟﻌﻠﻮم اﻟﻄﺒﻴﻌﻴﺔ .
أﻡﺎ اﻟﺠﺎﻧﺐ اﻟﺘﻄﺒﻴﻘﻰ ﻓﻘﺪ اﻧﻘﺴﻢ إﻟﻰ ﻡﻠﻒ ”ﺍﻟﻭﺍﻗﻊ ﺍﻹﺴﻼﻤﻲ“ وﻡﻠﻒ ”ﺍﻟﻌﻭﻟﻤﺔ“ .وﻗﺪ ﻼ ﻟﺨﺼﻮﺹﻴﺘﻪ ﻓﻲ ﻗﻀﻴﺔ إﺱﻼم اﻟﻤﻌﺮﻓﺔ ،ﺏﻴﻨﻤﺎ رأﻳﻨﺎ أن أﻓﺮدﻧﺎ ﻟﻠﻮاﻗﻊ اﻻﺱﻼﻡﻰ ﻡﻠﻔًﺎ ﻡﻨﻔﺼ ً اﻟﻮاﻗﻊ اﻟﺒﺸﺮي اﻟﻌﺎم ﻳﻮﺵﻚ أن ﻳﻜﻮن واﻗﻌًﺎ ﻡﻌﻮﻟﻤًﺎ وﻡﻦ ﺙﻢ رأﻳﻨﺎ أن ﻡﻦ اﻷﻓﻀﻞ دراﺱﺘﻪ ﻓﻲ إﻃﺎر ﻡﻠﻒ ﻡﻨﻔﺼﻞ ﺏﺎﺱﻢ ”ﺍﻟﻌﻭﻟﻤﺔ“. هﺬﻩ هﻲ اﻟﻤﻠﻔﺎت اﻟﺮﺉﻴﺴﻴﺔ اﻟﺘﻰ ﺕﺤﻮي اﻷﺏﺤﺎث اﻟﻌﻠﻤﻴﺔ اﻟﻤﺤﻜﱢﻤﺔ ﻓﻲ اﻟﻤﺠﻠﺔ ،وﺕﺄﺕﻲ ﺏﻌﺪهﺎ ﻡﻠﻔﺎت ﺕﻜﻤﻴﻠﻴﺔ آﻤﻠﻒ ”ﺃﻭﺭﺍﻕ ﻟﻠﻨﻘﺎﺵ“ وهﻮ ﻡﻠﻒ ﻳﺸﺘﻤﻞ ﻋﻠﻰ أوراق ﻋﻠﻤﻴﺔ ﻟﻢ ﺕﻨﻀﺞ اﻓﻜﺎرهﺎ ﺏﻌﺪ ﻟﺘﺒﻠﻎ درﺝﺔ اﻷوراق اﻟﻤﺤﻜﻤﺔ ﻓﻬﻲ ﻷﺝﻞ ذﻟﻚ ﻡﻄﺮوﺣﺔ ﻟﻠﻨﻘﺎش ؛ ﺕﻢ ﻳﻠﻲ ذﻟﻚ
ﻡﻠﻒ ”ﺍﻟﺘﻘﺎﺭﻴﺭ ﻭﺍﻟﻤﺭﺍﺠﻌﺎﺕ“ وهﺬا اﻟﻤﻠﻒ ﻳﺤﺘﻮي ﻋﻠﻰ ﺕﻘﺎرﻳﺮ ﻟﻤﻨﺎﺵﻂ ﻡﺨﺘﻠﻔﺔ ﻳﻘﻮم ﺏﻬﺎ
”ﺇﻤﺎﻡ“ ،وأﺧﺮى ﺕﺴﺘﻌﺮض آﺘﺒًﺎ ذات أهﻤﻴﺔ ،أو ردودًا ﻡﻘﺘﻀﺒﺔ ﻋﻠﻰ ﺏﻌﺾ ﻡﺎ ﻳﻨﺸﺮ ﻓﻲ اﻟﻤﺠﻠﺔ. @ @Z@áíŠØÛa@ù‰bÔÛa@ïc ﻻ ﺵﻚ أن اﻟﺮؤى اﻟﻤﻨﻬﺠﻴﺔ اﻟﻜﻠﻴﺔ ﻡﻦ اﻷهﻤﻴﺔ ﺏﻤﻜﺎن ﺏﺤﻴﺚ ﻻ ﻳﻤﻜﻦ اﻻﺱﺘﻐﻨﺎء ﻋﻨﻬﺎ ﻓﻲ اﻟﺒﻨﺎء اﻟﻤﻨﻬﺠﻰ ﻟﻠﻤﻌﺮﻓﺔ ؛ وﻟﻤﺎ آﺎن اﻷﻡﺮ آﺬﻟﻚ ؛ ﻓﺈﻧﻚ ﺕﻄﺎﻟﻊ ﻓﻲ ﻡﻠﻒ ”ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ
ﻭﺍﻟﻔﻠﺴﻔﺔ“ورﻗﺔ ﻋﻠﻤﻴﺔ ﺏﻌﻨﻮان ”ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﻨﻅﺎﻤﻬﺎ ﺍﻟﻤﻌﺭﻓﻲ ﻓﻲ ﺍﻟﻘﺭﺁﻥ
ﺍﻟﻜﺭﻴﻡ“ ﻟﻠﺪآﺘﻮر ﻡﺤﻤﺪ اﻟﺤﺴﻦ ﺏﺮﻳﻤﺔ ،وﻳﻘﺼﺪ ﺏﺎﻟﻈﺎهﺮة اﻻﺝﺘﻤﺎﻋﻴﺔ هﻨﺎ :ﻡﺠﻤﻮﻋﺔ اﻟﺘﺠﻠﻴﺎت اﻟﻤﺠﺘﻤﻌﻴﺔ اﻟﻨﺎﺝﻤﺔ ﻋﻦ اﻟﺘﺪاﻓﻊ اﻟﺒﺸﺮي ﻓﻲ ﺕﺤﺼﻴﻠﻬﻢ ﻟﺰﻳﻨﺔ اﻟﺤﻴﺎة اﻟﺪﻧﻴﺎ وﻧﻴﻞ ﺣﻈﻮﻇﻬﻢ ﻡﻨﻬﺎ ،آﻤﺎ ﻳﻘﺼﺪ ﺏﺎﻟﻨﻈﺎم اﻟﻤﻌﺮﻓﻲ ﻓﻲ هﺬا اﻟﻤﻀﻤﺎر :ذﻟﻚ اﻟﻨﻈﺎم اﻟﻜﻠﻲ اﻟﺬى ﻳﻮﻟﺪ اﻟﻌﻠﻢ اﻟﻀﺮوري ﻟﺘﻔﺴﻴﺮ ﺝﻤﻴﻊ اﻟﺘﺠﻠﻴﺎت اﻟﺠﺰﺉﻴﺔ ﻓﻲ اﻟﺰﻡﺎن ،واﻟﺘﻨﻮء -ﺏﻤﻘﺘﻀﻰ ﻗﻮاﻧﻴﻨﻬﺎ - ﺏﻤﺎ ﺕﺼﻴﺮ إﻟﻴﻪ اﻷﻡﻮر ﻋﺒﺮ اﻟﺰﻡﺎن إذا ﺕﻢ اﻟﺘﻌﺎﻡﻞ ﻡﻊ اﻟﻤﺘﻐﻴﺮات اﻟﻜﻠﻴﺔ اﻟﺤﺎآﻤﺔ ﻟﻬﺎ ﻋﻠﻰ وﺝﻪ ﻡﻦ اﻟﻮﺝﻮﻩ ،واﻟﻤﺆﻟﻒ ﺣﻴﻨﻤﺎ ﻳﻜﺘﺐ ﻋﻦ اﻟﻨﻈﺎم اﻟﻤﻌﺮﻓﻲ ﻓﺈﻧﻪ ﻳﺤﺎول ﺏﻨﺎء رؤﻳﺔ آﻠﻴﺔ ﻟﻠﻈﺎهﺮة اﻻﺝﺘﻤﺎﻋﻴﺔ ﺕﺸﻜﻞ ﻗﻮاﻋﺪ ﻡﻌﺮﻓﻴﺔ ﻟﺘﺮﺕﻴﺐ ﺝﺰﺉﻴﺎت ﺕﻠﻚ اﻟﻈﺎهﺮة وﺕﻔﺴﻴﺮهﺎ ﻓﻲ إﻃﺎر آﻠﻲ ﻡﺘﺮاﺏﻂ. وﻟﻤﺎ آﺎﻧﺖ اﻟﺴﻌﺎدة اﻟﺪﻧﻴﻮﻳﺔ واﻷﺧﺮوﻳﺔ هﻲ اﻟﻐﺎﻳﺔ اﻟﻘﺼﻮى اﻟﺘﻰ ﻳﺴﻌﻰ ﻹدراآﻬﺎ اﻷﻓﺮاد واﻟﻤﺠﺘﻤﻌﺎت ﻓﻲ ﺕﺪاﻓﻌﻬﻢ ﻟﻨﻴﻞ ﺣﻈﻮﻇﻬﻢ ﻡﻦ ﻡﺘﺎع اﻟﺤﻴﺎة اﻟﺪﻧﻴﺎ أو ﻡﺘﺎع اﻵﺧﺮة ؛ ﻓﻼ رﻳﺐ أﻧﻬﺎ ﺕﻤﺜﻞ رآﻨًﺎ رآﻴﻨًﺎ وﺕﺤﺘﻞ ﻡﻜﺎﻧﺔ ﺧﺎﺹﺔ ﻓﻲ ﻋﻠﻮم ﻡﺨﺘﻠﻔﺔ آﻌﻠﻢ اﻻﺧﻼق وﻋﻠﻢ اﻟﻨﻔﺲ وﺕﺘﺼﻞ ﺏﻌﻠﻢ اﻟﺘﺮﺏﻴﺔ واﻟﻘﺎﻧﻮن واﻟﻌﻠﻮم اﻟﺴﻴﺎﺱﻴﺔ واﻻﻗﺘﺼﺎد ؛ وهﻲ آﺬﻟﻚ ﻡﻦ أهﻢ اﻟﻤﻔﺎهﻴﻢ اﻟﺘﻰ ﻳﺒﺤﺚ ﻓﻴﻬﺎ ﻋﻠﻢ اﻟﺼﺤﺔ اﻟﻨﻔﺴﻴﺔ ؛ ﺏﻞ إن هﺬا اﻟﻌﻠﻢ ﻋﺎدة ﻡﺎ ﻳﻌﺮﱢف ﻋﻠﻰ أﺱﺎس أﻧﻪ ﻳﻬﺪف إﻟﻰ ﺕﺤﻘﻴﻖ اﻟﺴﻌﺎدة ﻟﻺﻧﺴﺎن ،وﻟﻤﺎ آﺎن اﻷﻡﺮ ﺏﻬﺬﻩ اﻟﺼﻔﺔ ﻓﺈﻧﻚ ﺕﻄﺎﻟﻊ ﻓﻲ ذات اﻟﻤﻠﻒ ﺏﺤﺜًﺎ ﺏﻌﻨﻮان ” ﻤﻔﻬﻭﻡ ﺍﻟﺴﻌﺎﺩﺓ ﻤﻥ ﻤﻨﻅﻭﺭ ﺇﺴﻼﻤﻲ“ ﻟﻠﺪآﺘﻮر ﻋﺒﺪ اﷲ ﺣﺴﻦ زروق؛ وﻗﺪ ﺕﻨﺎول اﻟﻜﺎﺕﺐ هﺬا اﻟﻤﻔﻬﻮم ﺏﻠﻤﺤﺔ ﺕﺎرﻳﺨﻴﺔ ﻋﻨﺪ أرﺱﻄﻮﻃﺎﻟﻴﺲ واﺏﻦ ﻡﺴﻜﻮﻳﻪ آﻤﺎ ﺕﻨﺎوﻟﻪ ﻓﻲ ﻓﻠﺴﻔﺔ ﺏﻨﺘﺎم وﻡﻞ ؛ ﺙﻢ ﺕﺤﺪث ﻋﻦ ﻡﻌﺎﻳﻴﺮ اﻟﺴﻌﺎدة وﻡﻘﻮﻡﺎﺕﻬﺎ وأﺱﺒﺎﺏﻬﺎ ووﺱﺎﺉﻠﻬﺎ وإﻡﻜﺎﻧﻴﺘﻬﺎ وﺧﺼﺎﺉﺼﻬﺎ.
ورﻏﻢ أن اﻻﺱﺘﻬﺪاء اﻟﺪاﺉﺐ ﺏﻜﺘﺎب اﷲ ﻓﻰ آﺎﻓﺔ ﺝﻮاﻧﺐ اﻟﺤﻴﺎة وﻡﺎ ﻳﺘﻌﻠﻖ ﺏﻬﺎ ﻡﻦ ﻡﺴﺘﺠﺪات ،واﺱﺘﺼﺤﺎب اﻟﺘﺠﺮﺏﺔ اﻹﻧﺴﺎﻧﻴﺔ ،ﺕﻮﺝﻴﻬًﺎ ﻟﻠﻌﻠﻮم وﺝﻬﺘﻬﺎ اﻟﺼﺎﺉﺒﺔ اﻟﺼﺤﻴﺤﺔ ،ﻡﻦ اﻷﺱﺒﺎب اﻟﺘﻲ ﺕﻔﻀﻲ إﻟﻰ اﻟﻔﻼح واﻟﺴﻌﺎدة ﻓﻲ اﻟﺪارﻳﻦ ،إﻻ أن اﻟﻨﺎﻇﺮ ﻓﻲ آﺘﺎﺏﺎت اﻟﻤﺴﻠﻤﻴﻦ داﺧﻞ اﻟﻌﻠﻮم اﻟﻤﺨﺘﻠﻔﺔ ﺏﺼﻮرة ﻋﺎﻡﺔ ﻳﺠﺪهﻢ ﺏﻴﻦ ﺕﻴﺎرﻳﻦ :ﺣﺪاﺙﻲ وﺕﺮاﺙﻲ ،وﻓﻲ ﻋﻠﻢ اﻟﺴﻴﺎﺱﺔ ﻋﻠﻰ وﺝﻪ اﻟﺨﺼﻮص ﻳﺮى اﻟﺤﺪاﺙﻴﻮن أن اﻟﺠﻬﻮد اﻟﺴﻴﺎﺱﻴﺔ ﻳﺠﺐ أن ﺕﺘﺠﻪ ﻧﺤﻮ ﺏﻨﺎء دوﻟﺔ ﺣﺪﻳﺜﺔ ﺕﻘﻮم ﻋﻠﻰ أﺱﺎس ﻗﻮﻡﻲ وﺕﻨﻈﻢ ﺵﺆوﻧﻬﺎ اﻟﺪاﺧﻠﻴﺔ وﻓﻖ اﻃﺮوﺣﺎت اﻟﻤﺪرﺱﺘﻴﻦ اﻟﻠﻴﺒﺮاﻟﻴﺔ واﻻﺵﺘﺮاآﻴﺔ ؛ ﺏﻴﻨﻤﺎ ﻳﺮى أﺹﺤﺎب اﻟﺘﻴﺎر اﻟﺘﺮاﺙﻲ ﺽﺮورة اﻻﺣﺘﻜﺎم إﻟﻰ ﻡﺒﺎدئ ﺱﻴﺎﺱﻴﺔ ﻡﺴﺘﻤﺪة ﻡﻦ اﻃﺮوﺣﺎت ﻓﻘﻬﺎء اﻟﺴﻴﺎﺱﺔ اﻟﻤﺘﻘﺪﻡﻴﻦ ،وﻟﻤﺎ آﺎن اﻷﻡﺮ ﺏﻬﺬﻩ اﻟﺼﻔﺔ ﻓﻘﺪ ﺝﺎءت ورﻗﺔ اﻟﺪآﺘﻮر ﻟﺆي ﺹﺎﻓﻲ ” ﺍﻟﺩﻭﻟﺔ ﻭﺍﻟﻌﺎﻟﻤﻴﺔ ﺍﻟﺴﻴﺎﺴﻴﺔ “ رؤﻳﺔ ﺝﺪﻳﺪة ﻡﺠﺎوزة ﻟﺤﺎﻟﺘﻲ اﻻﺱﺘﻘﻄﺎب اﻟﻤﺬآﻮرﺕﻴﻦ ،وذﻟﻚ ﺏﺘﻘﺪﻳﻢ رؤﻳﺔ ﺕﺠﻤﻊ ﻡﻘﺎﺹﺪ اﻟﺘﺮاث واﻻﻧﺠﺎزات اﻟﺴﻴﺎﺱﻴﺔ اﻟﻤﺘﻤﺜﻠﺔ ﻓﻲ إﺝﺮاءات اﻟﻤﺸﺎرآﺔ اﻟﺸﻌﺒﻴﺔ وﺁﻟﻴﺎت اﻟﺘﻌﺪدﻳﺔ اﻟﺴﻴﺎﺱﻴﺔ ﻓﻲ اﻟﺘﺠﺮﺏﺔ اﻟﺤﺪاﺙﻴﺔ ، ﻟﺬﻟﻚ آﺎﻧﺖ دراﺱﺔ اﻟﺪآﺘﻮر ﺹﺎﻓﻲ ﺕﻨﻈﻴﺮًا ﻡﻨﻬﺠﻴًﺎ ﻋﻜﻒ ﻓﻴﻪ ﻟﺤﻞ إﺵﻜﺎﻟﻴﺔ اﻟﻌﻤﻞ اﻟﺴﻴﺎﺱﻲ اﻹﺱﻼﻡﻲ اﻟﻤﻌﺎﺹﺮ ﻡﻊ ﺕﺤﺪﻳﺪ ﻡﺠﻤﻮﻋﺔ ﻡﻦ اﻟﻤﺒﺎدئ اﻟﺴﻴﺎﺱﻴﺔ اﻟﻜﻠﻴﺔ اﻟﺘﻲ ﺕﺸﻜﻞ اﻟﻤﻨﻈﻮر اﻟﺴﻴﺎﺱﻲ اﻹﺱﻼﻡﻲ ﻡﻦ وﺝﻬﺔ ﻧﻈﺮﻩ ؛ آﻤﺎ ﻋﻤﺪ اﻟﺒﺎﺣﺚ إﻟﻰ ﺕﺤﺪﻳﺪ اﻷﺱﺎس اﻟﻨﻈﺮي اﻟﺬي ﻳﺆﺹﻞ ﻟﻠﻄﺒﻴﻌﺔ اﻟﻌﺎﻟﻤﻴﺔ ﻟﻠﻨﻈﺎم اﻹﺱﻼﻡﻲ واﻗﺘﺮح ﻧﻤﻮذﺝًﺎ ﻟﺘﺤﻮﻳﻞ اﻟﺘﻮﺝﻪ اﻟﻌﺎﻟﻤﻲ ﻟﻠﺪوﻟﺔ اﻹﺱﻼﻡﻴﺔ ﻡﻦ اﻟﻤﺴﺘﻮى اﻟﻨﻈﺮي إﻟﻰ اﻟﻤﻤﺎرﺱﺔ اﻟﻌﻤﻠﻴﺔ . وﻟﻤﺎ آﺎن اﻟﺠﻤﻊ ﺏﻴﻦ اﻟﻌﻠﻮم اﻟﺸﺮﻋﻴﺔ واﻟﻌﻠﻮم اﻹﻧﺴﺎﻧﻴﺔ واﻻﺝﺘﻤﺎﻋﻴﺔ أﻡﺮ ﺽﺮوري ﻻ ﻳﺴﺘﻐﻨﻰ ﻋﻨﻪ اﻟﻌﻠﻢ اﻹﺱﻼﻡﻲ اﻟﻤﻌﺎﺹﺮ ﻓﻼ ﺵﻚ أن اﻟﺠﺎﻡﻌﺔ اﻹﺱﻼﻡﻴﺔ اﻟﻌﺎﻟﻤﻴﺔ ﺏﻤﺎﻟﻴﺰﻳﺎ ﺕﻀﻄﻠﻊ ﺏﺘﺠﺮﺏﺔ ﻓﺮﻳﺪة ﻓﻲ ﻡﺠﺎل اﻟﺘﻌﻠﻴﻢ اﻟﻌﺎﻟﻲ ﺣﻴﺚ أﻧﻬﺎ ﺕﺴﻌﻰ إﻟﻰ إﻋﺎدة ﺹﻴﺎﻏﺔ اﻟﻌﻠﻮم اﻹﻧﺴﺎﻧﻴﺔ وﺕﺠﺪﻳﺪ اﻟﻌﻠﻮم اﻹﺱﻼﻡﻴﺔ وﻓﻖ ﻡﻨﻈﻮر ﺕﻜﺎﻡﻠﻲ ﻳﻨﺒﻨﻲ ﻋﻠﻰ رؤﻳﺔ آﻠﻴﺔ ،ﻡﺴﺘﻬﺪﻳﺔ ﻓﻲ ذﻟﻚ ﺏﺄﻃﺮوﺣﺎت ” ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ“ وﻟﺬﻟﻚ ﺝﺎءت ورﻗﺔ اﻟﺪآﺘﻮر إﺏﺮاهﻴﻢ ﻡﺤﻤﺪ زﻳﻦ ﻼ ﻟﺘﺠﺮﺏﺔ اﻟﺠﺎﻡﻌﺔ ﻓﻲ ”ﺘﺩﺭﻴﺱ ﺍﻟﻔﻘﻪ ﻭﺃﺼﻭﻟﻪ ﻤﻥ ﻭﺠﻬﺔ ﻨﻅﺭ ﻤﻌﺎﺭﻑ ﺍﻟﻭﺤﻲ“ رﺹﺪًا وﺕﺤﻠﻴ ً ﺕﺪرﻳﺲ ﻡﺎدﺕﻲ اﻟﻔﻘﻪ وأﺹﻮﻟﻪ ﻡﻦ ﺧﻼل ﺏﻴﺎن أوﺝﻪ اﻹﺹﻼح اﻟﻌﻠﻤﻲ ﻟﻠﻤﻘﺮرات وﻃﺮق اﻟﺘﺪرﻳﺲ ،وﺕﻨﻈﺮ اﻟﻮرﻗﺔ ﺏﻌﻴﻦ ﻓﺎﺣﺼﺔ ﻧﺎﻗﺪة اﻟﻰ هﺬﻩ اﻟﺘﺠﺮﺏﺔ ﻟﺒﻴﺎن ﻡﻮاﺽﻊ اﻟﻘﻮة اﻟﺘﻰ ﻳﻤﻜﻦ أن ﻳﺴﺘﻔﺎد ﻡﻨﻬﺎ وﻳﺒﻨﻰ ﻋﻠﻴﻬﺎ وﺏﻴﺎن ﻡﻮاﺽﻊ اﻟﺨﻠﻞ اﻟﺘﻲ ﻳﻤﻜﻦ أن ﻧﺘﺠﺎوزهﺎ ﻓﻲ ﺕﺠﺎرب اﻟﺘﻌﻠﻴﻢ اﻹﺱﻼﻡﻲ اﻟﻤﻌﺎﺹﺮة.
أﻡﺎ ﺏﺤﺚ ﺏﺮوﻓﺴﻴﺮ إﺏﺮاهﻴﻢ رﺝﺐ ﺏﺎﻟﻠﻐﺔ اﻹﻧﺠﻠﻴﺰﻳﺔ ﻓﻬﻮ ﻳﻌﺒﺮ ﻋﻦ ﺕﻮﺝﻬﺎت ﺝﺪﻳﺪة ﻟﻠﺒﺤﺚ اﻟﻌﻠﻤﻲ ﻓﻲ ﻡﺠﺎل اﻟﻌﻠﻮم اﻻﺝﺘﻤﺎﻋﻴﺔ وهﻮ ﺝﻬﺪ ﻡﻮﻓﻖ ورﺹﻴﻦ رﺹﺪ ﻓﻴﻪ اﻟﺒﺎﺣﺚ اﻟﺘﻄﻮرات اﻟﺠﺪﻳﺪة ﻓﻲ ﻓﻠﺴﻔﺔ اﻟﻌﻠﻮم اﻟﻐﺮﺏﻴﺔ وﻡﺎ ﺕﻤﺨﺾ ﻋﻦ ﻡﺮاﺝﻌﺔ اﻟﻮﺽﻌﻴﺔ اﻟﻤﻨﻄﻘﻴﺔ ﻡﻦ ﻓﺘﺢ اﻟﺒﺎب واﺱﻌًﺎ أﻡﺎم اﻟﻮﺣﻲ ﻟﻴﺼﺒﺢ ﻡﺼﺪرًا ﻡﻌﺘﺒﺮًا ﻡﻦ ﻡﺼﺎدر اﻟﻌﻠﻢ اﻟﺘﺠﺮﻳﺒﻲ ﻓﻰ ﻡﺠﺎل اﻟﻈﺎهﺮة اﻻﺝﺘﻤﺎﻋﻴﺔ .وﻓﻲ هﺬا اﻹﻃﺎر ﻳﻘﺪم اﻟﺒﺎﺣﺚ رؤاﻩ اﻟﻤﺘﻌﻠﻘﺔ ﺏﻜﻴﻔﻴﺔ اﻻﺱﺘﻔﺎدة اﻟﻤﻨﻬﺠﻴﺔ ﻡﻦ اﻟﻮﺣﻲ ﻓﻰ إﻧﺸﺎء اﻟﻌﻠﻮم اﻻﺝﺘﻤﺎﻋﻴﺔ اﻹﺱﻼﻡﻴﺔ. وﺧﻴﺮ ﺧﺘﺎم ﻷول آﻠﻤﺔ ﺕﺤﺮﻳﺮ ﻓﻲ ﺕﻔﻜﱞﺮ هﻮ إﺙﺒﺎت اﻟﻔﻀﻞ ﻷهﻞ اﻟﻔﻀﻞ ﻓﻲ اﻟﻤﻌﻬﺪ اﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺮ اﻹﺱﻼﻡﻲ ﺏﻮاﺵﻨﻄﻮن ﺹﺎﺣﺐ اﻟﺮﻳﺎدة ﻓﻲ ” ﺇﺴﻼﻡ ﺍﻟﻤﻌﺭﻓﺔ “ ﺣﻴﺚ ﻋﻤﻠﺖ اﻹﺹﺪارات اﻟﻌﻠﻤﻴﺔ اﻟﻜﺜﻴﻔﺔ اﻟﺘﻲ ﻳﻨﺸﺮهﺎ ﻋﻠﻰ ﺕﻬﻴﺌﺔ اﻟﻌﻘﻞ اﻟﻤﺴﻠﻢ ﻟﻘﺒﻮل ﺕﺠﺪﻳﺪ اﻟﻔﻜﺮ اﻹﺱﻼﻡﻲ ﻡﺘﻮﺝًﺎ ﺕﻠﻚ اﻹﺹﺪارات ﺏﺪورﻳﺘﻴﻪ اﻟﻌﻠﻤﻴﺘﻴﻦ ”ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ “ و ” .“ AJISS وﺏﺎﷲ اﻟﺘﻮﻓﻴﻖ وهﻮ اﻟﻤﺴﺘﻌﺎن
هﻴﺌﺔ اﻟﺘﺤﺮیﺮ
دآﺘﻮراﻩ ﻓﻲ اﻻﻗﺘﺼﺎد ،ﻋﻤﻴﺪ ﻡﻌﻬﺪ إﺱﻼم اﻟﻤﻌﺮﻓﺔ ﺝﺎﻡﻌﺔ اﻟﺠﺰﻳﺮة -اﻟﺴﻮدان.
ﻗُﺪم أﺹﻞ هﺬا اﻟﺒﺤﺚ ﻓﻲ ﻧﺪوة ” ﺍﻟﻨﻅﺎﻡ ﺍﻟﻤﻌﺭﻓﻲ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ “ اﻟﺘﻲ أﻗﺎﻡﻬﺎ اﻟﻤﻌﻬﺪ
اﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺮ اﻹﺱﻼﻡﻲ ،اﻷردن ،ﻳﻮﻧﻴﻮ 1997م.
دآﺘﻮراﻩ ﻓﻲ اﻟﻔﻠﺴﻔﺔ ،ﺝﺎﻡﻌﺔ ﻟﻨﺪن ، 1972أﺱﺘﺎذ ﺏﺠﺎﻡﻌﺔ ﻗﻄﺮ.
دآﺘﻮراﻩ ﻓﻲ اﻟﻌﻠﻮم اﻟﺴﻴﺎﺱﻴﺔ ،ﻋﻤﻴﺪ ﻡﺮآﺰ اﻟﺒﺤﻮث ، اﻟﺠﺎﻡﻌﺔ اﻹﺱﻼﻡﻴﺔ اﻟﻌﺎﻟﻤﻴﺔ ،ﻡﺎﻟﻴﺰﻳﺎ.
دآﺘﻮراﻩ ﻓﻲ اﻟﺪراﺱﺎت اﻹﺱﻼﻡﻴﺔ - أﺱﺘﺎذ ﺏﺎﻟﺠﺎﻡﻌﺔ اﻹﺱﻼﻡﻴﺔ اﻟﻌﺎﻟﻤﻴﺔ ،ﻡﺎﻟﻴﺰﻳﺎ.
ﺏﻜﻼرﻳﻮس اﻟﺸﺮﻳﻌﺔ واﻟﻘﺎﻧﻮن ، ﺝﺎﻡﻌﺔ اﻷزهﺮ ،ﻡﺎﺝﺴﺘﻴﺮ ﻋﻠﻮم اﻟﻮﺣﻲ ﺏﺎﻟﺠﺎﻡﻌﺔ اﻹﺱﻼﻡﻴﺔ اﻟﻌﺎﻟﻤﻴﺔ ،ﻡﺎﻟﻴﺰﻳﺎ.
ﺏﻜﻼرﻳﻮس اﻟﻔﻠﺴﻔﺔ ،ﻡﺴﺎﻋﺪ ﺕﺪرﻳﺲ ﺏﻤﻌﻬﺪ إﺱﻼم اﻟﻤﻌﺮﻓﺔ ﺝﺎﻡﻌﺔ اﻟﺠﺰﻳﺮة -اﻟﺴﻮدان.
ﺏﻜﻼرﻳﻮس ﻟﻐﺔ ﻋﺮﺏﻴﺔ ،ﺏﻜﻼرﻳﻮس دراﺱﺎت إﺱﻼﻡﻴﺔ ، ﻡﺎﺝﺴﺘﻴﺮ اﻟﺒﻼﻏﺔ اﻟﻌﺮﺏﻴﺔ ،ﻡﺤﺎﺽﺮ ﺏﻤﻌﻬﺪ إﺱﻼم اﻟﻤﻌﺮﻓﺔ ﺝﺎﻡﻌﺔ اﻟﺠﺰﻳﺮة -اﻟﺴﻮدان.
Professor, Department of sociology and Anthropology International Islamic University Malaysia.
Paper submitted to the Fourth International Social Science Methodology Conference, at The University of Essex, Colchester, UK, 1-5 July 1996.
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اﻹﺟﺘﻤﺎﻋﻴﺔ1420ﻫـ اﻟﻈﺎهﺮةﻋﺩﺩ )/99 ، (1 ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ )، (1 وﻧﻈﺎﻣﻬﺎ اﻟﻤﻌﺮﻓﻲ ﻓﻲ
اﻟﻜﺮﻳﻢﺍﻟﺤﺴﻥ ﺒﺭﻴﻤﺔ اﻟﻘﺮﺁن .ﻤﺤﻤﺩ ﺩ
ﻤﻘﺩﻤﺔ : ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻓﻲ ﻫﺫﺍ ﺍﻟﺒﺤﺙ ﺘﻘﺎﺒل ،ﻜﻤﻭﻀﻭ ﺩﺭﺍﺴﺔ ،ﺍﻟﻅﺎﻫﺭﺓ ﺍﻟﻁﺒﻴﻌﻴﺔ، ﻭﻨﻘﺼﺩ ﺒﻬﺎ ﻤﺠﻤﻭ ﺍﻟﺘﺠﻠﻴﺎﺕ ﺍﻟﻤﺠﺘﻤﻌﻴﺔ ﺍﻟﻨﺎﺠﻤﺔ ﻋﻥ ﺍﻟﺘﺩﺍﻓﻊ ﺍﻟﺒﺸﺭ ﻓﻲ ﺘﺤﺼﻴﻠﻬﻡ ﻟﺯﻴﻨﺔ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺩﻨﻴﺎ ﻭﻨﻴل ﺤﻅﻭﻅﻬﻡ ﻤﻨﻬﺎ .ﻭﻨﻘﺼﺩ ﺒﺎﻟﻨﻅﺎﻡ ﺍﻟﻤﻌﺭﻓﻲ ﻟﻠﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺫﻟﻙ ﺍﻟﻨﻅﺎﻡ ﺍﻟﺫﻱ ﻴﻭﻟﺩ ﺍﻟﻌﻠﻡ ﺍﻟﻀﺭﻭﺭﻱ ﻟﺘﻔﺴﻴﺭ ﺠﻤﻴﻊ ﺘﺠﻠﻴﺎﺘﻬﺎ ﺍﻟﺠﺯﺌﻴﺔ ﻓﻲ ﺍﻟﺯﻤﺎﻥ ﻭﺍﻟﺘﻨﺒﺅ ﺒﻤﻘﺘﻀﻰ ﻗﻭﺍﻨﻴﻨﻬﺎ ﺍﻟﻜﻠﻴﺔ ﺒﻤﺎ ﺘﺼﻴﺭ ﺇﻟﻴﻪ ﺃﻤﻭﺭ ﺍﻟﻤﺠﺘﻤﻊ ﻋﺒﺭ ﺍﻟﺯﻤﺎﻥ ﺇﺫﺍ ﺘﻡ ﺍﻟﺘﻔﺎﻋل ﺒﻴﻥ ﺍﻟﻤﺘﻐﻴﺭﺍﺕ ﺍﻟﻜﻠﻴﺔ ﺍﻟﺤﺎﻜﻤﺔ ﻟﻬﺎ ﻋﻠﻰ ﻭﺠﻪ ﻤﻥ ﺍﻟﻭﺠﻭ ﺩﻭﻥ ﺍ ﺨﺭ. ﻭﻴﺭ ﺍﻟﺒﺎﺤﺙ ﺃﻨﻪ ﻻ ﻴﻤﻜﻥ ﺘﺄﺴﻴﺱ ﺍﻟﻨﻅﺎﻡ ﺍﻟﻤﻌﺭﻓﻲ ﻟﻠﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺇﻻ ﺒﻌﺩ ﺘﻘﺩﻴﻡ ﺭﺅﻴﺔ ﻜﻠﻴﺔ ” “ Worldviewﺘﺒﻴﻥ ﻁﺒﻴﻌﺔ ﻫﺫ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻓﻲ ﻤﺒﺘﺩﺌﻬﺎ ﻭﻤﻨﺘﻬﺎﻫﺎ ﻭﻤﺎ ﺒﻴﻨﻬﻤﺎ ،ﻭﺍﻟﺩﻭﺭ ﺍﻟﺫﻱ ﻴﻠﻌﺒﻪ ” ﺍﻟﻌﻠﻡ “ ﻭ ” ﻨﻘﻴﻀﻪ “ ﻓﻲ ﺘﺠﻠﻴﺎﺘﻬﺎ ﺍﻟﻤﺨﺘﻠﻔﺔ .ﺫﻟﻙ ﺃﻥ ﺍﻟﻨﻅﺎﻡ ﺍﻟﻤﻌﺭﻓﻲ ﻤﻥ ﻤﻨﻅﻭﺭ ﺇﺴﻼﻤﻲ ،ﻜﻤﺎ ﻴﺭ ﺍﻟﺒﺎﺤﺙ ،ﻴﻌﻨﻰ ﻓﻲ ﺠﻭﻫﺭ ﺒﻌﻤﻠﻴﺔ ﻜﺴﺏ ﺍﻟﻌﻠﻡ ﻤﻥ ﻤﺼﺎﺩﺭ ﻭﺘﻭﻅﻴﻔﻪ ﻭﺍﻟﻌﻤل ﺒﻪ ﻟﺘﺤﻘﻴﻕ ﺍﻟﻤﻘﺎﺼﺩ ﺍﻟﺸﺨﺼﻴﺔ ﻭﺍﻟﻤﺠﺘﻤﻌﻴﺔ ،ﺒﺎﻋﺘﺒﺎﺭ ﺃﻥ ﻤﻔﻬﻭﻡ ﺍﻟﻤﻌﺭﻓﺔ ﻜﻤﺎ ﻭﺭﺩ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻴﻌﺒﺭ ﻋﻥ ﻋﻤﻠﻴﺔ ﺇﺩﺭﺍﻜﻴﺔ ﻴﺘﻡ ﻓﻴﻬﺎ ﺘﻭﻅﻴﻑ ﺍﻹﻨﺴﺎﻥ ﻟﻤﻌﻠﻭﻤﺎﺕ ﺴﺒﻕ ﺍﻜﺘﺴﺎﺒﻬﺎ ﻓﻲ ﺍﻟﺘﻤﻴﻴﺯ ﺍﻟﻤﺒﺎﺸﺭ ﻭﺍﻟﻔﻭﺭﻱ ﺒﻴﻥ ﺍﻟﻤﺩﺭﻜﺎﺕ ﺍﻟﺤﺴﻴﺔ ﺍﻟﺘﻲ ﺘﻘﺎﺒﻠﻪ.
ﻴﺒﺩﺃ ﺍﻟﺒﺎﺤﺙ ﺒﺎﻟﻨﻅﺭ ﻓﻲ ﻤﻔﻬﻭﻤﻲ ﺍﻟﻌﻠﻡ ﻭﺍﻟﻤﻌﺭﻓﺔ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﻭﺍﻟﻌﻼﻗﺔ ﺒﻴﻨﻬﻤﺎ ،ﻡ ﻴﺘﺒﻊ ﺫﻟﻙ ﺘﻠﺨﻴﺹ ﻟﻤﺎ ﻓﺼﻠﻪ ﺍﻟﺒﺎﺤﺙ ﻓﻲ ﻤﻜﺎﻥ ﺁﺨﺭ ﻋﻥ ﺍﻟﺭﺅﻴﺔ ﺍﻟﻘﺭﺁﻨﻴﺔ ﻟﻠﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ (1).ﻴﻠﻲ ﺫﻟﻙ ﻤﺤﺎﻭﻟﺔ ﺘﺠﺭﻴﺩﻴﺔ ﺃﻭﻟﻴﺔ ﻟﺘﺄﺴﻴﺱ ﻤﺎ ﻴﺭ ﺍﻟﺒﺎﺤﺙ ﺃﻨﻪ ﺍﻟﻨﻅﺎﻡ ﺍﻟﻤﻌﺭﻓﻲ ﻟﻠﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻋﻠﻰ ﻗﻭﺍﻋﺩ ﻫﺫ ﺍﻟﺭﺅﻴﺔ ﺍﻟﻘﺭﺁﻨﻴﺔ ” ، “ Worldview ﻭﺘﺒﻴﺎﻥ ﻜﻴﻑ ﻴﺘﻭﻟﺩ ﺍﻟﻌﻠﻡ ﺍﻟﺘﻭﺤﻴﺩﻱ ﻤﻥ ﻫﺫﺍ ﺍﻟﻨﻅﺎﻡ ﺍﻟﻤﻌﺭﻓﻲ.
ﻴﻨﺘﻬﻲ ﺍﻟﺒﺤﺙ ﺒﺎﺴﺘﺨﺩﺍﻡ ﺍﻹﻁﺎﺭ ﺍﻟﻨﻅﺭﻱ ﺍﻟﺴﺎﺒﻕ ﻓﻲ ﺍﻹﺠﺎﺒﺔ ﻋﻠﻰ ﺒﻌ ﺍﻟﻤ ﺎﺭﺓ ﻋﻥ ﺍﻟﻨﻅﺎﻡ ﺍﻟﻤﻌﺭﻓﻲ ﻓﻲ ﺍﻹﺴﻼﻡ.
ـــــــــــــــــــــــــــــــــــــــــــ )(1
ﺃﻨﻅﺭ ﻓﻲ ﻫﺫﺍ ﺍﻟﺨﺼﻭﺹ ﺩ .ﻤﺤﻤﺩ ﺍﻟﺤﺴﻥ ﺒﺭﻴﻤﺔ )1998ﻡ(. 10
ﺍ ﺴﺌﻠﺔ
ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﻨﻅﺎﻤﻬﺎ ﺍﻟﻤﻌﺭﻓﻲ ﻓﻲ ﺍﻟﻘﺭﺁﻥ
ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻔﻠﺴﻔﺔ
ﺍﻟﻌﻠﻡ ﻭﺍﻟﻤﻌﺭﻓﺔ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ : ﻤﻴﺯ ﺍﻟﻘﺭﺁﻥ ﺒﻴﻥ ﺍﻟﻌﻠﻡ ﻭﺍﻟﻤﻌﺭﻓﺔ ﺘﻤﻴﻴﺯﺍ ﻨﺒﻨﻲ ﻋﻠﻴﻪ ﺘﻌﺭﻴﻔﻨﺎ ﻟﻬﻤﺎ ﻭﺍﻟﻔﺭﻭﻕ ﺒﻴﻨﻬﻤﺎ. ﺘﺒﺩﻭ ﺍﻟﻤﻌﺭﻓﺔ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﻜﺄﻨﻬﺎ ﻋﻤﻠﻴﺔ ﻓﻁﺭﻴﺔ ” “ Innate Processﻴﻤﺎﺭﺴﻬﺎ ﺠﻤﻴﻊ ﺍﻟﻨﺎﺱ ﻟﻠﺘﻤﻴﻴﺯ ﺒﻴﻥ ﺍﻟﻤ ﻴﺭﺍﺕ ﺍﻟﺨﺎﺭﺠﻴﺔ ﺍﻟﺘﻲ ﺘﺒﺎﺸﺭ ﺍﻟﺤﻭﺍﺱ ،ﻭﻫﺫﺍ ﺍﻟﺘﻤﻴﻴﺯ ﻴﺘﺭﺘﺏ ﻋﻠﻴﻪ ﺭﺩ ﻓﻌل ﻫﻭ ﻋﻤل ﻗﺩ ﻴﻜﻭﻥ ﻨﻔﺴﻴﺎ ﻭﻗﺩ ﻴﻜﻭﻥ ﺠﺴﺩﻴﺎ .ﻟﺫﻟﻙ ﻓ ﻥ ﺠﻤﻴﻊ ﺍ ﻴﺎﺕ ﺍﻟﺘﻲ ﺫﻜﺭﺕ ﺃﻥ ﻋﻤﻠﻴﺔ ﺍﻟﺘﻌﺭﻑ ﻗﺩ ﺘﻤﺕ ﺫﻜﺭﺕ ﺭﺩ ﺍﻟﻔﻌل ﺍﻟﺫﻱ ﺘﻼ ﺘﻠﻙ ﺍﻟﻌﻤﻠﻴﺔ } :ﻓﻠﻤﺎ ﺠﺎﺀﻫﻡ ﻤﺎ ﻋﺭﻓﻭﺍ ﻜﻔﺭﻭﺍ ﺒﻪ { ]ﺍﻟﺒﻘﺭﺓ } ، [89 :ﺘﺭ ﺃﻋﻴﻨﻬﻡ ﺘﻔﻴ ﻤﻥ ﺍﻟﺩﻤﻊ ﻤﻤﺎ ﻋﺭﻓﻭﺍ ﻤﻥ ﺍﻟﺤﻕ { ]ﺍﻟﻤﺎﺌﺩﺓ } [83 :ﻴﻌﺭﻓﻭﻥ ﻨﻌﻤﺔ ﺍﷲ ﻡ ﻴﻨﻜﺭﻭﻨﻬﺎ { ]ﺍﻟﻨﺤل ، [83 : } ﻓﺩﺨـﻠﻭﺍ ﻋﻠﻴﻪ ﻓﻌﺭﻓﻬﻡ ﻭﻫﻡ ﻟﻪ ﻤﻨﻜﺭﻭﻥ { ]ﻴﻭﺴﻑ ، [58 :ﻡ ﺫﻜﺭ ﻓﻲ ﺴﻭﺭﺓ ﻴﻭﺴﻑ ﺒﻌﺩ ﻫﺫ ﺍ ﻴﺔ ﻤﺎ ﺘﺭﺘﺏ ﻋﻠﻰ ﻤﻌﺭﻓﺘﻪ ﻻﺨﻭﺘﻪ ﻤﻥ ﺘﺩﺒﻴﺭ ﺨﺫ ﺃﺨﻴﻪ ﻓﻲ ﺩﻴﻥ ﺍﻟﻤﻠﻙ .ﻭﻓﻰ ]ﺍ ﻋﺭﺍﻑ } : [46 :ﻴﻌﺭﻓﻭﻥ ﻜﻼ ﺒﺴﻴﻤﺎﻫﻡ { ﺭﺘﺏ ﻋﻠﻴﻬﺎ ﺩﻋﻭﺘﻬﻡ ﺃﻻ ﻴﺠﻌﻠﻬﻡ ﺍﷲ ﺘﻌﺎﻟﻰ ﻤﻊ ﺍﻟﻘﻭﻡ ﺍﻟﻅﺎﻟﻤﻴﻥ.
ﻴﺘﻤﻴﺯ ﺍﻟﻌﻠﻡ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺒﺄﻨﻪ ﺠﻭﻫﺭ ﻤﺴﺘﻘل ﻴﺘﻭﺨﺎ ﺍﻹﻨﺴﺎﻥ ﻟﻠﻭﺼﻭل ﺇﻟﻰ ﺍﻟﺤﻕ ﺍﻟﻘﺭﻴﺏ ” ﺍﻟﻅﺎﻫﺭ “ ﺃﻭ ﺍﻟﺒﻌﻴﺩ ” ﺍﻟﺒﺎﻁﻥ “ ﻓﻲ ﺸﻲﺀ ﺃﻭ ﻗﻀﻴﺔ ﻤﺎ .ﻭﺒﻘﺩﺭ ﻤﺎ ﺃ ﺒﺕ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻤﻌﺭﻓﺔ ﻟﺠﻤﻴﻊ ﺍﻟﻨﺎﺱ ﻓﻘﺩ ﻗﺼﺭ ﺍﻟﻌﻠﻡ ﻋﻠﻰ ﺨﺎﺼﺘﻬﻡ ،ﻜﻤﺎ ﺒﺕ ﻓﻲ ﻜ ﻴﺭ ﻤﻥ ﺍ ﻴﺎﺕ ﺍﻟﺘﻲ ﺘﻨﺘﻬﻲ ﺒﺄﻥ ﺃﻜ ﺭ ﺍﻟﻨﺎﺱ ﻻ ﻴﻌﻠﻤﻭﻥ .ﻭﺤﺘﻰ ﻋﻨﺩﻤﺎ ﺃ ﺒﺕ ﻟﻜل ﺍﻟﻨﺎﺱ ﻋﻠﻤﺎ ﻗﺼﺭ ﻋﻠﻰ ﻋﻠﻤﻬﻡ ﺒﻅﺎﻫﺭ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺩﻨﻴﺎ ﻭﻫﻭ ﻋﻠﻡ ﻤﺤﺩﻭﺩ ﺠﺩﺍ ﻴﺘﻌﻠﻕ ﺒﺴﻨﻥ ﺍﻟﺘﺸﻴﺅ ﺍﻟﺘﻲ ﺘﻜﺘﺸﻑ ﺒﺎﻟﺘﺠﺭﺒﺔ ﻭﺍﻟﺨﺒﺭﺓ ﺍﻟﺒﺸﺭﻴﺔ ﻗﻴﺎﺴﺎ ﺇﻟﻰ ﺫﻟﻙ ﺍﻟﻌﻠﻡ ﺍﻟﻤﻁﻠﻭﺏ ﻤﻥ ﺍﻹﻨﺴﺎﻥ ﻭﺍﻟﻤﺘﺎ ﻟﻪ ﻋﻨﺩﻤﺎ ﻴﺠﻤﻊ ﺒﻴﻥ ﻗﺭﺍﺀﺘﻲ ﺍﻟﻭﺤﻲ ﻭﺍﻟﻜﻭﻥ ﻭﻴﻤﺘﺩ ﺒﻔﺅﺍﺩ ﻋﺒﺭ ﻋﺎﻟﻡ ﺍﻟﺸﻬﺎﺩﺓ ﺇﻟﻰ ﻋﺎﻟﻡ ﺍﻟﻐﻴﺏ } :ﻭﻋﺩ ﺍﷲ ﻻ ﻴﺨﻠﻑ ﺍﷲ ﻭﻋﺩ ﻭﻟﻜﻥ ﺃﻜ ﺭ ﺍﻟﻨﺎﺱ ﻻ ﻴﻌﻠﻤﻭﻥ ! ﻴﻌﻠﻤﻭﻥ ﻅﺎﻫﺭﺍ ﻤﻥ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺩﻨﻴﺎ ﻭﻫﻡ ﻋﻥ ﺍ ﺨﺭﺓ ﻫﻡ ﺎﻓﻠﻭﻥ { ]ﻟﺭﻭﻡ } ، [67 :ﻓﺄﻋﺭ ﻋﻤﻥ ﺘﻭﻟﻰ ﻋﻥ ﺫﻜﺭﻨﺎ ﻭﻟﻡ ﻴﺭﺩ ﺇﻻ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺩﻨﻴﺎ ! ﺫﻟﻙ ﻤﺒﻠﻐﻬﻡ ﻤﻥ ﺍﻟﻌﻠﻡ { ]ﺍﻟﻨﺠﻡ .[30 - 29 : ﺇﺫﻥ ،ﻤﻤﺎ ﺴﺒﻕ ،ﻴﻤﻜﻨﻨﺎ ﺃﻥ ﻨﻘﻭل ﺇﻥ ﺍﻟﻤﻌﺭﻓﺔ ﻫﻲ ” :ﻋﻤﻠﻴﺔ ﺘﻭﻅﻴﻑ ﺫﻫﻨﻲ ﻟﻤﺎ ﺘﺭﺍﻜﻡ ﻓﻲ ﺍﻟﺫﺍﻜﺭﺓ ﻤﻥ ﻤﻌﻠﻭﻤﺎﺕ ﺤﺴﻴﺔ ﻋﻥ ﻋﺎﻟﻡ ﺍﻟﺸﻬﺎﺩﺓ ﻟﻠﺘﻤﻴﻴﺯ ﺍﻟﻔﻭﺭﻱ ﺒﻴﻥ ﺍﻟﻤ ﻴﺭﺍﺕ ﺍﻟﺨﺎﺭﺠﻴﺔ ﺍﻟﺘﻲ ﻨﺘﺼل ﺒﻬﺎ ﻓﻲ ﺤﻴﺎﺘﻨﺎ ﺍﻟﻌﻤﻠﻴﺔ ،ﻭﻟﺘﺤﺩﻴﺩ ﺭﺩﻭﺩ ﺃﻓﻌﺎﻟﻨﺎ ﺘﺠﺎﻫﻬﺎ .ﻜل ﺫﻟﻙ ﻤﻥ ﺨﻼل ﺍﻟﻤﻘﺎﺭﻨﺔ ﻓﺎﻟﻤﻁﺎﺒﻘﺔ ﺒﻴﻥ ﻭﺍﺭﺩ ﺍﻟﺤﺱ ﻤﻥ ﻤﻌﻠﻭﻤﺎﺕ ﻋﻥ ﺍﻟﻤ ﻴﺭ ﺍﻟﺨﺎﺭﺠﻲ
11
ﺩ .ﻤﺤﻤﺩ ﺍﻟﺤﺴﻥ ﺒﺭﻴﻤﺔ
ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﻭﻭﺍﺭﺩ ﺍﻟﺫﺍﻜﺭﺓ ﺍﻟﻔﻭﺭﻱ ﻤﻥ ﻤﺨﺯﻭﻥ ﺍﻟﻤﻌﻠﻭﻤﺎﺕ ﻋﻥ ﺫﻟﻙ ﺍﻟﻤ ﻴﺭ ،ﻭﻤﺎ ﻴﺘﺒﻊ ﺫﻟﻙ ﻤﻥ )(1 ﺘﺩﺍﻋﻰ ﺒﻘﻴﺔ ﺍﻟﻤﻌﻠﻭﻤﺎﺕ ﺍﻟﺘﻲ ﻨﻤﺘﻠﻜﻬﺎ ﻋﻥ ﺫﻟﻙ ﺍﻟﻤ ﻴﺭ ﻤﻤﺎ ﻴﻌﻤﻕ ﻤﻌﺭﻓﺘﻨﺎ ﺒﻪ “.
ﺃﻤﺎ ﺍﻟﻌﻠﻡ ﻓﻴﻤﻜﻥ ﺍﻟﻘﻭل ﺇﻨﻪ ﺍﻟﻤﻌﻠﻭﻤﺔ ﺍﻟﻤﻁﺎﺒﻘﺔ ﻟﻠﺤﻕ ﺍﻟﻤﺘﻭﺨﻰ ﻓﻲ ﺍﻟﻤﻌﻠﻭﻡ ﻟﺩ ﺍﻟﻤﺘﻭﺨﻰ .ﻫﻨﺎ ﺇﺫﻥ ﻼﺙ ﻗﻀﺎﻴﺎ ﺘﺘﻌﻠﻕ ﺒﺎﻟﻌﻠﻡ ﻫﻲ : ) (1ﺤﻕ ﻤﺘﻭﺨﻰ.
) (2ﻤﻌﻠﻭﻤﺔ ﻴﺠﺯﻡ ﺒﺄﻨﻬﺎ ﻤﻁﺎﺒﻘﺔ ﻟﻠﺤﻕ ﺍﻟﻤﺘﻭﺨﻰ.
) (3ﺩﻟﻴل ﻗﺎﻁﻊ ﺒﺼﺩﻕ ﺍﻟﺠﺯﻡ.
ﻤﺎ ﻫﻭ ﺍﻟﻔﺭﻕ ﺒﻴﻥ ﺍﻟﻌﻠﻡ ﻭﺍﻟﻤﻌﺭﻓﺔ ﺇﺫﻥ ،ﻭﻤﺎ ﻫﻲ ﻨﻭ ﺍﻟﻌﻼﻗﺔ ﺍﻟﺘﻲ ﺘﺠﻤﻊ ﺒﻴﻨﻬﻤﺎ ﻓﻲ ﻫﺫ ﺍﻟﻨﻅﺭﻴﺔ ﺍﻟﻘﺭﺁﻨﻴﺔ .
ﺍﻟﻔﺭﻕ ﺍﻷﻭل :ﺍﻟﺫﻱ ﻴﺒﺩﻭ ﻟﻨﺎ ﻫﻭ ﺃﻥ ﺍﻟﻤﻌﺭﻓﺔ ﻋﻤﻠﻴﺔ ” “ Processﺫﺍﺘﻴﺔ ” “Subjectiveﻻ ﺘﻨﻔﻙ ﻋﻥ ﺍﻟﺸﺨﺹ ﺍﻟﺫﻱ ﻴﻤﺎﺭﺴﻬﺎ ،ﺒﻴﻨﻤﺎ ﺍﻟﻌﻠﻡ ﺠﻭﻫﺭ ﻤﺴﺘﻘل ” “Objectiveﻋﻥ ﺫﺍﺕ ﺍﻹﻨﺴﺎﻥ.
ﺍﻟﻔﺭﻕ ﺍﻟ ﺎﻨﻲ :ﺍﻟﺫﻱ ﻴﺒﺩﻭ ﻟﻨﺎ ﻫﻭ ﺃﻥ ﻋﻤﻠﻴﺔ ﺍﻟﻜﺸﻑ ﺍﻟﻌﻠﻤﻲ ﻋﻤﻠﻴﺔ ﺇﺒﺩﺍﻋﻴﺔ ﺘﺅﺩ ﺇﻟﻰ ﺇﻴﺠﺎﺩ ﻤﻌﻠﻭﻤﺎﺕ ﻴﻘﻴﻨﻴﺔ ﺠﺩﻴﺩﺓ ﺘﻀﺎﻑ ﺇﻟﻰ ﺭﺼﻴﺩﻨﺎ ﺍﻟﻌﻠﻤﻲ ﻋﻥ ﺸﺊ ﻜﺎﻥ ﻤﺠﻬﻭﻻ ﻤﻥ ﻗﺒل ﺃﻭ ﻜﺎﻥ ﺒﻌﻀﻪ ﻤﻌﻠﻭﻤﺎ ﻭﺒﻌﻀﻪ ﻤﺠﻬﻭﻻ ،ﺒﻴﻨﻤﺎ ﺍﻟﻤﻌﺭﻓﺔ ﻫﻲ ﻋﻤﻠﻴﺔ ﺍﺴﺘﺭﺠﺎ ﻟﻤﻌﻠﻭﻤﺎﺕ ﻗﺩﻴﻤﺔ ﻓﻲ ﺍﻟﺫﺍﻜﺭﺓ ﻋﻥ ﺸﺊ ﻜﺎﻥ ﻤﻌﺭﻭﻓﺎ ﻟﻨﺎ ﺴﻠﻔﺎ ﻭﻤﻁﺎﺒﻘﺘﻬﺎ ﺒﺎﻟﻤﻌﻠﻭﻤﺎﺕ ﺍﻟﻔﻭﺭﻴﺔ ﺍﻟﻭﺍﺭﺩﺓ ﺇﻟﻰ ﺤﻭﺍﺴﻨﺎ ﻤﻥ ﺫﻟﻙ ﺍﻟﺸﻲﺀ ﻋﻨﺩﻤﺎ ﺘﺘﺼل ﺒﻪ ﻫﺫ ﺍﻟﺤﻭﺍﺱ. ﺍﻟﻔﺭﻕ ﺍﻟ ﺎﻟ :ﻫﻭ ﺃﻥ ﺍﻟﻬﺩﻑ ﺍﻟﺭﺌﻴﺴﻲ ﻟﻠﻌﻠﻡ ﻫﻭ ﺍﻟﻭﺼﻭل ﺇﻟﻰ ﺍﻟﻌﻠل ﻭﺍ ﺴﺒﺎﺏ ﺍﻟﺘﻲ ﺘﺤﻜﻡ ﺍﻟﻅﻭﺍﻫﺭ ،ﺒﻴﻨﻤﺎ ﻫﺩﻑ ﺍﻟﻤﻌﺭﻓﺔ ﻫﻭ ﺍﻟﺘﻤﻴﻴﺯ ﺒﻴﻥ ﺍﻟﻅﻭﺍﻫﺭ.
ﺍﻟﻔﺭﻕ ﺍﻟﺭﺍﺒﻊ :ﻫﻭ ﺴﻤﺔ ﺍﻟﺘﻠﻘﺎﺌﻴﺔ ﺍﻟﺘﻲ ﺘﻤﺎﺭﺱ ﺒﻬﺎ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﻤﻌﺭﻓﻴﺔ ﺒﻴﻨﻤﺎ ﻋﻤﻠﻴﺔ ﺍﻟﻜﺸﻑ ﺍﻟﻌﻠﻤﻲ ﺘﻘﻭﻡ ﻋﻠﻰ ﺍ ﻨﺎﺓ ﻭﺍﻟﺘ ﺒﺕ ﺍﻟﻤﻨﻬﺠﻲ.
ـــــــــــــــــــــــــــــــــــــــــــ )(1
ﺩ .ﻤﺤﻤﺩ ﺍﻟﺤﺴﻥ ﺒﺭﻴﻤﺔ )1995ﻡ( :ﺍﻟﻤﻌﺭﻓﺔ ﺒﻴﻥ ﺍﻟﻨﻤﻭﺫ ﺍﻹﺴﻼﻤﻲ ﻭﺍﻟﻨﻤﻭﺫ ﺍﻟﻌﻠﻤﺎﻨﻲ : ﺩﺭﺍﺴﺔ ﻨﻘﺩﻴﺔ ﻤﻘﺎﺭﻨﺔ ،ﺴﻠﺴﻠﺔ ﺭﺴﺎﺌل ﺍﻟﺘﺄﺼﻴل ﺭﻗﻡ ) ، (2ﻭﺯﺍﺭﺓ ﺍﻟﺘﻌﻠﻴﻡ ﺍﻟﻌﺎﻟﻲ ﻭﺍﻟﺒﺤﺙ ﺍﻟﻌﻠﻤﻲ )ﺇﺩﺍﺭﺓ ﺘﺄﺼﻴل ﺍﻟﻤﻌﺭﻓﺔ( ،ﺍﻟﺨﺭﻁﻭﻡ ،ﺍﻟﺴﻭﺩﺍﻥ. 12
ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﻨﻅﺎﻤﻬﺎ ﺍﻟﻤﻌﺭﻓﻲ ﻓﻲ ﺍﻟﻘﺭﺁﻥ
ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻔﻠﺴﻔﺔ
ﺍﻟﻔﺭﻕ ﺍﻟ ﺎﻤﺱ :ﻫﻭ ﺃﻥ ﺍﻟﻤﻌﺭﻓﺔ ﻟﻤﺎ ﻜﺎﻨﺕ ﻋﻤﻠﻴﺔ ﺫﺍﺘﻴﺔ ﺘﻌﺘﻤﺩ ﻋﻠﻰ ﻤﻁﺎﺒﻘﺔ ﻓﻭﺭﻴﺔ ﺒﻴﻥ ﻤﻌﻠﻭﻤﺎﺕ ﺍﻟﺫﺍﻜﺭﺓ ﻭﻤﻌﻠﻭﻤﺎﺕ ﺍﻟﺤﻭﺍﺱ ﻓ ﻨﻪ ﻴﻤﻜﻥ ﻓﻴﻬﺎ ﺍﻹﻨﻜﺎﺭ ﺍﻟﻤﺘﻌﻤﺩ ﺩﻭﻥ ﺍﻟﺨﻭﻑ ﻤﻥ ﻜﺸﻑ ﺍ ﺨﺭﻴﻥ ﻟﻠﺤﻘﻴﻘﺔ } :ﻴﻌﺭﻓﻭﻥ ﻨﻌﻤﺔ ﺍﷲ ﻡ ﻴﻨﻜﺭﻭﻨﻬﺎ ﻭﺃﻜ ﺭﻫﻡ ﺍﻟﻜﺎﻓﺭﻭﻥ { ]ﺍﻟﻨﺤل .[83 :ﺃﻤﺎ ﺍﻟﻌﻠﻡ ﻓﻸﻨﻪ ﺠﻭﻫﺭ ﻓ ﻨﻪ ﺒﻌﺩ ﺍﻟﻭﺼﻭل ﺇﻟﻰ ﺍﻟﺤﻘﻴﻘﺔ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺇﺸﻬﺎﺭﻫﺎ ﻻ ﻴﻤﻜﻥ ﺇﻨﻜﺎﺭﻫﺎ ﻭﺫﻟﻙ ﻹﻤﻜﺎﻥ ﺇ ﺒﺎﺘﻬﺎ ﺒﺴﻬﻭﻟﺔ ﻭﺒﺼﻭﺭﺓ ﻤﺴﺘﻘﻠﺔ ﻤﻥ ﻗﺒل ﺍ ﺨﺭﻴﻥ .ﻟﺫﻟﻙ ﻜﺎﻥ ﻀﺩ ﺍﻟﻌﻠﻡ ﺍﻟﺠﻬل ،ﻭﻀﺩ ﺍﻟﻤﻌﺭﻓﺔ ﺍﻹﻨﻜﺎﺭ ،ﺤﻘﻴﻘﺔ ﻜﺎﻥ ﺃﻡ ﻴﺭ ﺫﻟﻙ.
ﺍﻟﻔﺭﻕ ﺍﻟﺴﺎﺩﺱ :ﻫﻭ ﺃﻥ ﺍﻟﻤﻌﺭﻓﺔ ﻟﻤﺎ ﻜﺎﻨﺕ ﺍﺴﺘﺠﺎﺒﺔ ﺇﺩﺭﺍﻜﻴﺔ ﻟﻤ ﻴﺭ ﺨﺎﺭﺠﻲ ﺒﺎﺸﺭ ﺍﻟﺤﻭﺍﺱ ﻓ ﻨﻪ ﻻ ﺒﺩ ﻓﻴﻬﺎ ﻤﻥ ﺭﺩ ﻓﻌل ﻤﻬﻤﺎ ﻜﺎﻥ ﻀﺌﻴﻼ ﺃﻭ ﻴﺭ ﻤﺤﺴﻭﺱ ” ﻗﻠﺒﻲ “ .ﺃﻤﺎ ﺍﻟﻌﻠﻡ ﻓﻸﻨﻪ ﺠﻭﻫﺭ ﻴﺘﻌﻠﻕ ﺒﺤﻘﺎﺌﻕ ﺍ ﺸﻴﺎﺀ ﻓﻴﻤﻜﻥ ﺘﺩﻭﻴﻨﻪ ﻭﻤﻥ ﻡ ﺘﻌﻠﻤﻪ ﺒﺎﻟﻭﺴﺎﺌل ﺍﻟﺴﻤﻌﻴﺔ ﻭﺍﻟﺒﺼﺭﻴﺔ ﺩﻭﻥ ﻤﺒﺎﺸﺭﺓ ﺍﻟﻤﺘﻌﻠﻡ ﻨﻔﺴﻪ ﻹﻨﺘﺎ ﺍﻟﻌﻠﻡ ،ﻭﺒﺼﻭﺭﺓ ﺫﻫﻨﻴﺔ ﻤﺠﺭﺩﺓ ﻋﻥ ﺍﻻﻨﻔﻌﺎل ﻭﺭﺩ ﺍﻟﻔﻌل ﺍﻟﻤﺼﺎﺤﺏ ﻟﻠﻌﻤﻠﻴﺔ ﺍﻟﻤﻌﺭﻓﻴﺔ ﻭﺍﻟﻨﺎﺠﻡ ﻤﻥ ﺃﻨﻪ ﻻﺒﺩ ﻤﻥ ﺃﻥ ﻴﺒﺎﺸﺭﻫﺎ ﺍﻟﺸﺨﺹ ﺒﻨﻔﺴﻪ.
ﺍﻟﻌﻼﻗﺔ ﺍ ﺴﺎﺴﻴﺔ ﺒﻴﻥ ﺍﻟﻌﻠﻡ ﻭﺍﻟﻤﻌﺭﻓﺔ ﻭﺍﻟﺘﻲ ﺘﻜﺸﻔﺕ ﻟﻨﺎ ﻤﻥ ﺘﺤﻠﻴﻠﻨﺎ ﺍﻟﺴﺎﺒﻕ ﻫﻲ ﺃﻥ ﺍﻟﻌﻠﻡ ﻴﻤﻜﻥ ﺒل ﻴﻨﺒﻐﻲ ﺃﻥ ﻴﺭﻓﺩ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﻤﻌﺭﻓﻴﺔ ﺒﺎﻟﻤﻌﻠﻭﻤﺎﺕ ﺍﻟﺼﺤﻴﺤﺔ ﺍﻟﺘﻲ ﺴﻭﻑ ﺘﺨﺘﺯﻥ ﻓﻲ ﺍﻟﺫﺍﻜﺭﺓ ﻋﻥ ﺍﻟﻤ ﻴﺭﺍﺕ ﺍﻟﺨﺎﺭﺠﻴﺔ ،ﻭﻫﻰ ﺍﻟﻌﻨﺼﺭ ﺍ ﺴﺎﺱ ﻓﻲ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﻤﻌﺭﻓﻴﺔ ﻜﻤﺎ ﺫﻜﺭﻨﺎ .ﻓﻜﻠﻤﺎ ﻜﺎﻨﺕ ﻫﺫ ﺍﻟﻤﻌﻠﻭﻤﺎﺕ ﻋﻠﻤﻴﺔ ﻜﻠﻤﺎ ﻜﺎﻨﺕ ﻤﻌﺭﻓﺔ ﺍﻹﻨﺴﺎﻥ ﺒﻤﺤﻴﻁﻪ ﺍﻟﺨﺎﺭﺠﻲ ﺼﺤﻴﺤﺔ ﻭﻤﺒﻨﻴﺔ ﻋﻠﻰ ﺍﻟﻌﻠﻡ ،ﻭﻤﻥ ﻡ ﺘﻜﻭﻥ ﺭﺩﻭﺩ ﺃﻓﻌﺎﻟﻪ ﺴﻠﻴﻤﺔ ﻭﺤﻜﻴﻤﺔ .ﻭﻜﻠﻤﺎ ﻜﺎﻨﺕ ﻫﺫ ﺍﻟﻤﻌﻠﻭﻤﺎﺕ ﻭﻫﻤﻴﺔ ﻜﻠﻤﺎ ﻜﺎﻨﺕ ﻤﻌﺭﻓﺔ ﺍﻹﻨﺴﺎﻥ ﺨﺎﻁﺌﺔ ﻭﻤﺒﻨﻴﺔ ﻋﻠﻰ ﺍﻟﺠﻬل ،ﻭﻤﻥ ﻡ ﺘﻜﻭﻥ ﺭﺩﻭﺩ ﺃﻓﻌﺎﻟﻪ ﻴﺭ ﻤﻭﻓﻘﺔ .ﺇﺫﻥ ﺍﻟﻤﻌﺭﻓﺔ ﻫﻲ ﺍﻟﻌﻠﻡ ﻭﺍﻟﻌﻤل ﻤﻌﺎ ﻓﻲ ﻨﻅﺭﻴﺔ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻤﻌﺭﻓﻴﺔ ،ﻭﻓﻲ ﺍﻋﺘﻘﺎﺩﻱ ﺃﻥ ﻫﺫ ﻨﺘﻴﺠﺔ ﺠﻭﻫﺭﻴﺔ ﺒﺤﻴﺙ ﻻ ﻨﺘﻜﻠﻡ ﻋﻥ ﺍﻟﻤﻌﺭﻓﺔ ﺇﻻ ﻭﻨﺘﻜﻠﻡ ﻋﻥ ﺍﻟﻌﻠﻡ ﻭﻤﺎ ﻴﺘﺭﺘﺏ ﻋﻠﻴﻪ ﻤﻥ ﻋﻤل.
ﺍﻟﻤﻁﻠﻭﺏ ﺇﺫﻥ ﻓﻲ ﻨﻅﺭﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ﺍﻟﻘﺭﺁﻨﻴﺔ ﺃﻥ ﺘﻜﻭﻥ ﺤﻘﺎﺌﻕ ﺍﻟﻌﻠﻡ ﻫﻲ ﺃﺴﺎﺱ ﺍﻟﻤﻌﺭﻓﺔ ﺍﻟﺒﺸﺭﻴﺔ ﻻ ﻤﺠﺭﺩ ﺍﻟﻅﻨﻭﻥ } :ﻭﻤﺎ ﻴﺘﺒﻊ ﺃﻜ ﺭﻫﻡ ﺇﻻ ﻅﻨﺎ ،ﺇﻥ ﺍﻟﻅﻥ ﻻ ﻴﻐﻨﻰ ﻤﻥ ﺍﻟﺤﻕ ﺸﻴﺌﺎ { ]ﻴﻭﻨﺱ ، [36 :ﻭﻟﻜﻥ ﺍﻟﻨﻅﺭﻴﺔ ﺘﺒﻴﻥ ﺃﻴﻀﺎ ﺃﻥ ﺎﻟﺏ ﻤﻌﺭﻓﺔ ﺍﻟﺒﺸﺭ ، ﻻ ﺴﻴﻤﺎ ﻓﻴﻤﺎ ﻭﺭﺍﺀ ﺍﻟﻅﺎﻫﺭ ،ﺘﻘﻭﻡ ﻋﻠﻰ ﺍﻟﻭﻫﻡ ﻭﺍﻟﺘﺨﻤﻴﻥ .ﻜﺫﻟﻙ ﻴﺘﺒﻴﻥ ﻟﻨﺎ ﺃﻥ ﻨﻅﺭﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ﺍﻟﺘﻲ ﻨﺤﻥ ﺒﺼﺩﺩﻫﺎ ﺘﺘﻜﻭﻥ ﻤﻥ ﺸﻘﻴﻥ ،ﺍﻟﺸﻕ ﺍ ﻭل ﻴﺘﻌﻠﻕ ﺒ ﻨﺘﺎ ﺍﻟﻌﻠﻡ ، 13
ﺩ .ﻤﺤﻤﺩ ﺍﻟﺤﺴﻥ ﺒﺭﻴﻤﺔ
ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﻭﺍﻟﺸﻕ ﺍﻟ ﺎﻨﻲ ﻴﺘﻌﻠﻕ ﺒﺘﻭﻅﻴﻑ ﺍﻟﻌﻠﻡ ﺍﻟﻤﻨﺘﺞ ﻟﺘﺴﻴﻴﺭ ﺤﻴﺎﺘﻨﺎ ﺍﻟﻌﻤﻠﻴﺔ ،ﻭﻤﺎ ﻴﺘﺭﺘﺏ ﻋﻠﻰ ﻫﺫﺍ ﻤﻥ ﺘﻔﺎﻋل ﺒﻴﻥ ﺍﻟﻭﺤﻲ ﻭﺍﻟﻭﺍﻗﻊ ﺍﻻﺠﺘﻤﺎﻋﻲ ﻤﻤﺎ ﻴﺅﺩ ﺇﻟﻰ ﻨﻤﻭ ﺍﻟﻌﻠﻡ ﺍﻹﺴﻼﻤﻲ ﺍﻟﺘﺠﺭﻴﺒﻲ ﻓﻲ ﺍﻟﻤﺠﺎﻟﻴﻥ ﺍﻟﻁﺒﻴﻌﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ﻜﻤﺎ ﺴﻨﺭﻱ .ﻭﻟﻜﻥ ﻋﻤﻠﻴﺔ ﺍﻟﺘﻭﻅﻴﻑ ﺘﻘﺘﻀﻲ ﻭﺠﻭﺩ ﺍﻟﻤﻘﺎﺼﺩ ﺍﻟﺤﻴﺎﺘﻴﺔ ،ﻭﺍﻟﻤﻘﺎﺼﺩ ﺘﻘﺘﻀﻲ ﻭﺠﻭﺩ ﺍﻟﺩﻭﺍﻓﻊ ﺍﻟﻨﻔﺴﻴﺔ ﺍﻟﺤﺎﻓﺯﺓ ﻟﻠﻌﻤل ،ﻭﺍﻟﻤﻘﺎﺼﺩ ﻭﺍﻟﺩﻭﺍﻓﻊ ﻴﻘﺘﻀﻴﺎﻥ ﻭﺠﻭﺩ ﻤﺭﺠﻌﻴﺔ ﻗﻴﻤﻴﺔ ﻭﺃﺨﻼﻗﻴﺔ ﺤﺎﻜﻤﺔ.
ﻟﻤﺎ ﻜﺎﻥ ﻜﺴﺏ ﺍﻟﻌﻠﻡ ﻭﺍﻟﻌﻤل ﺒﻪ ” ﺍﻟﻤﻌﺭﻓﺔ “ ،ﺴﻭﺍﺀ ﻜﺎﻥ ﺃﺼل ﺍﻟﻌﻠﻡ ﺍﻟﻘﺭﺁﻥ ﺃﻭ ﺍﻟﺘﺠﺭﺒﺔ ﺍﻟﻜﻭﻨﻴﺔ ،ﺠﻬﺩﺍ ﺒﺸﺭﻴﺎ ﻓﻬﻭ ﻴﻌﺘﺒﺭ ﺃﺤﺩ ﺘﺠﻠﻴﺎﺕ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺒﺤﻴﺙ ﻻ ﻴﻤﻜﻥ ﺍﻟﺘﺄﺴﻴﺱ ﺍﻟﻨﻅﺭﻱ ﻟﻪ ﺇﻻ ﻤﻥ ﺨﻼل ﺍﻟﻔﻬﻡ ﺍﻟﻜﻠﻰ ﻟﻠﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ” “Worldviewﺍﻟﺘﻲ ﻴﺘﻭﻟﺩ ﻋﻨﻬﺎ ﻫﺫﺍ ﺍﻟﻜﺴﺏ ﻭﺍﻟﻌﻤل .ﻟﺫﻟﻙ ﻓ ﻥ ﻤﺩﺨﻠﻨﺎ ﺍﻟﻤﻨﻬﺠﻲ ﺇﻟﻰ ﺍﻟﻨﻅﺎﻡ ﺍﻟﻤﻌﺭﻓﻲ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﻫﻭ ﺍﻟﺭﺅﻴﺔ ﺍﻟﻘﺭﺁﻨﻴﺔ ﺍﻟﻜﻠﻴﺔ ﻟﻠﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻓﻲ ﻤﺒﺘﺩﺌﻬﺎ ﻭﻤﻨﺘﻬﺎﻫﺎ ﻭﻤﺎ ﺒﻴﻨﻬﻤﺎ ﻭﻓﻰ ﺘﻔﺎﻋﻠﻬﺎ ﻤﻊ ﺒﻴﺌﺘﻬﺎ ﺍﻟﻜﻭﻨﻴﺔ ﺍﻟﻤﺤﻴﻁﺔ ﺒﻬﺎ ،ﺒﺤﻴﺙ ﻴﺒﺭﺯ ﻟﻨﺎ ﺍﻟﺩﻭﺭ ﺍﻟﺠﻭﻫﺭﻱ ﺍﻟﺫﻱ ﻴﻠﻌﺒﻪ ﺍﻟﻌﻠﻡ ﻭﻨﻘﻴﻀﻪ ” ﺍﻟﺠـﻬل “ ﻓﻲ ﻭﺠﻭﺩ ﻫﺫ ﺍﻟﻅﺎﻫﺭﺓ. ﺒﻌﺩﻫﺎ ﻨﺘﺘﺒﻊ ﻤﻨﺸﺄ ﻜل ﻤﻥ ﺍﻟﻌﻠﻡ ﻭﻤﺘﻌﻠﻘﻪ ” ﺍﻟﻌﻘل “ ﻭﺍﻟﺠﻬل ﻭﻤﺘﻌﻠﻘﻪ ” ﺍﻟﻬﻭ “ ﻭﺘﻔﺎﻋﻠﻬﻤﺎ ﻤﻊ ﺍﻟﻤﺘﻐﻴﺭﺍﺕ ﺍﻟﺘﻲ ﻫﻲ ﺃﺼﻭل ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ،ﺇﺫ ﺃﻥ ﻫﺫ ﺍﻟﻅﺎﻫﺭﺓ ﻜﻤﺎ ﺴﻭﻑ ﻴﺘﻀ ﻟﻨﺎ ﻻ ﺴﺒﻴل ﺇﻟﻰ ﻓﻬﻡ ﺘﺠﻠﻴﺎﺘﻬﺎ ﺇﻻ ﻤﻥ ﺨﻼل ﻤﺘﻐﻴﺭﻱ ﺍﻟﻌﻠﻡ ﻭﺍﻟﺠﻬل ﻓﻲ ﺘﻔﺎﻋﻠﻬﻤﺎ ﻤﻊ ﺒﻘﻴﺔ ﺍﻟﻤﺘﻐﻴﺭﺍﺕ ﺍﻟﺤﺎﻜﻤﺔ ﻟﻬﺎ. ﺭ ﻴﺔ ﻗﺭﺁﻨﻴﺔ ﻟﻠﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ
)ﺃ( ﺍﻟﻤﺩ ل ﺍﻟﻤﻨﻬﺠﻲ : ﻤﺎ ﻨﺭ ﺃﻨﻬﺎ ﺍﻟﺭﺅﻴﺔ ﺍﻟﻘﺭﺁﻨﻴﺔ ﺍﻟﻜﻠﻴﺔ ﻟﻠﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ” “ Worldviewﺇﻥ ﻫﻲ ﺇﻻ ﻗﻭﺍﻋﺩ ﻤﻌﺭﻓﻴﺔ ﺘﻤﻜﻥ ﻤﻥ ﺘﺭﺘﻴﺏ ﻭﺘﻔﺴﻴﺭ ﺠﺯﺌﻴﺎﺕ ﻫﺫ ﺍﻟﻅﺎﻫﺭﺓ ﻓﻲ ﺇﻁﺎﺭ ﻜﻠﻰ ﻤﺘﺭﺍﺒﻁ ،ﻭﻤﻥ ﻡ ﺘﻌﻁﻰ ﻤﻌﻨﻰ ﻟﻠﺘﺠﺭﺒﺔ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻓﻲ ﺸﺘﻰ ﺼﻭﺭﻫﺎ ﺍﻟﺘﺎﺭﻴﺨﻴﺔ ،ﻓﺭﺩﻴﺔ ﺃﻭ ﺠﻤﻌﻴﺔ .ﻟﻘﺩ ﺍﺼﻁﻠﺤﺕ ﻓﻲ ﺠﻤﻴﻊ ﺃﺒﺤﺎ ﻲ ﺍﻟﻤﺘﻌﻠﻘﺔ ﺒﻬﺫﺍ ﺍﻟﻤﻭﻀﻭ ﻋﻠﻰ ﺘﺴﻤﻴﺔ ﻫﺫ ﺍﻟﺭﺅﻴﺔ ﺍﻟﻜﻠﻴﺔ ﻟﻠﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺒـ ” ﺨﻁﺔ ﺍﻟﺨﻠﻕ ﺍﻟﻌﺎﻤﺔ “ .ﺇﻥ ﻤﺩﺨﻠﻨﺎ ﺍﻟﻤﻨﻬﺠﻲ ﻻﺴﺘﻨﺒﺎﻁ ﻫﺫ ﺍﻟﺭﺅﻴﺔ ﻟﻠﻅﺎﻫـﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻤﻥ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻴﻤﻜﻥ ﺍﻹﻓﺼﺎ ﻋﻨﻪ ﻤﻥ ﺨﻼل ﺇ ﺎﺭﺓ ﺍﻟﻘﻀﺎﻴﺎ ﺍ ﺘﻴﺔ :
) (1ﻨﺯل ﺍﻟﻘﺭﺁﻥ ﻤﻨﺠﻤﺎ ” ﻤﺘﻔﺭﻗﺎ “ ،ﺁﻴﺎﺕ ﻭﺴﻭﺭﺍ ،ﻋﻠﻰ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻓﻲ ﺘﺠﻠﻴﺎﺘﻬﺎ ﺍﻟﻤﺨﺘﻠﻔﺔ ﻋﺒﺭ ﻤﻜﺎﻥ ﻫﻭ ﺍﻟﺠﺯﻴﺭﺓ ﺍﻟﻌﺭﺒﻴﺔ ،ﻭﻋﺒﺭ ﺯﻤﺎﻥ ﺠﺎﻭﺯ 14
ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﻨﻅﺎﻤﻬﺎ ﺍﻟﻤﻌﺭﻓﻲ ﻓﻲ ﺍﻟﻘﺭﺁﻥ
ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻔﻠﺴﻔﺔ
ﺍﻟﻌﺸﺭﻴﻥ ﻋﺎﻤﺎ ،ﺤﺘﻰ ﺇﺫﺍ ﺘﻭﺤﺩﺕ ﻤﺘﻔﺭﻗﺎﺕ ﻫﺫ ﺍﻟﻅﺎﻫﺭﺓ ﻓﻲ ﺇﻁﺎﺭ ﺩﻴﻥ ﺍﻟﺘﻭﺤﻴﺩ ﻜﻤل ﺍﻟﺩﻴﻥ ﻭﺃﻋﻴﺩ ﺘﺭﺘﻴﺏ ﻤﺎ ﻨﺯل ﻤﺘﻔﺭﻗﺎ ﻤﻥ ﺁﻴﺎﺕ ﺍﻟﻘﺭﺁﻥ ﺘﺭﺘﻴﺒﺎ ﺘﻭﻗﻴﻔﻴﺎ ﻓﺘﻭﺤﺩﺕ ﺠﻤﻴﻌﻬﺎ ﻓﻲ ﺇﻁﺎﺭ ﻜﺘﺎﺏ ﻫﻭ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ .ﻭﻗﺩ ﺃ ﺒﺕ ﺍﻟﻌﻠﻤﺎﺀ ﻟﻬﺫﺍ ﺍﻟﻜﺘﺎﺏ ﺨﺼﺎﺌﺹ ﺃﺴﺎﺴﻴﺔ ﻤﻨﻬﺎ ﻭﺤﺩﺘﻪ ﺍﻟﺒﻨﺎﺌﻴﺔ ﻭﻭﺤﺩﺘﻪ ﺍﻟﻤﻭﻀﻭﻋﻴﺔ ،ﻭﻜﺫﻟﻙ ﻋﺎﻟﻤﻴﺘﻪ ﻭﺨﻠﻭﺩ ﻋﺒﺭ ﺍﻟﺯﻤﺎﻥ ،ﻭﻤﻥ ﻡ ﺍﺴﺘﻴﻌﺎﺒﻪ ﻭﺘﺠﺎﻭﺯ ﻟﻤﺎ ﺴﺒﻘﻪ ﻤﻥ ﺸﺭﻋﺔ )(1 ﻭﻤﻨﻬﺎ ﺍﻟﺭﺴل ﺍﻟﺴﺎﺒﻘﻴﻥ.
ﺍﻟﻘﻀﻴﺔ ﺍﻟﻤﻨﻬﺠﻴﺔ ﺍﻟﺘﻲ ﻨﺭﺘﺒﻬﺎ ﻋﻠﻰ ﻤﺎ ﺴﺒﻕ ﻫﻲ ﺃﻥ ﻤﺎ ﺒﺕ ﻤﻥ ﺨﺼﺎﺌﺹ ﻤﻌﺭﻓﻴﺔ ﺠﻭﻫﺭﻴﺔ ﻟﻠﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻻ ﺒﺩ ﺃﻥ ﻴﻜﻭﻥ ﻟﻬﺎ ﻤﺎ ﻴﻌﺎﺩﻟﻬﺎ ﻤﻥ ﺨﺼﺎﺌﺹ ﻜﻭﻨﻴﺔ ﻓﻲ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺍﻟﺘﻲ ﺘﻨﺯل ﻋﻠﻴﻬﺎ ﻤﺘﻔﺭﻗﺎ ﻟﺘﻔﺭﻗﻬﺎ ﺤﺘﻰ ﺇﺫﺍ ﺘﻭﺤﺩﺕ ﺇﻴﻤﺎﻨﺎ ﺘﻭﺤﺩ ﺍﻟﻘﺭﺁﻥ ﻜﺘﺎﺒﺎ ،ﻓﻬﻭ ﺒﻬﺫﺍ ﺍﻟﻤﻌﻨﻰ ﻤﻌﺎﺩل ﻟﻬﺎ ﻤﻌﺭﻓﻴﺎ ﻭﻴﺸﻤل ﺫﻟﻙ ﺘﻔﺎﻋﻠﻬﺎ ﻤﻊ ﻤﺤﻴﻁﻬﺎ ﺍﻟﻜﻭﻨﻲ ﻓﻲ ﻋﺎﻟﻤﻲ ﺍﻟﻐﻴﺏ ﻭﺍﻟﺸﻬﺎﺩﺓ .ﻭﺴﻭﻑ ﻨﺭ ﺃﻥ ﺍﻟﻭﺤﺩﺓ ﺍﻟﺒﻨﺎﺌﻴﺔ ﻟﻠﻘﺭﺁﻥ ﺘﺒﺭﺯ ﻟﻨﺎ ﻭﺤﺩﺓ ﺒﻨﺎﺌﻴﺔ ﻓﻲ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺤﻴﺙ ﻟﻬﺎ ﻤﺘﻐﻴﺭﺍﺕ ﻜﻭﻨﻴﺔ ﻤﺤﺩﺩﺓ ﻫﻲ ﺃﺼﻭﻟﻬﺎ ﺍﻟﺘﻲ ﺘﺘﻔﺭ ﻋﻨﻬﺎ ﻭﺘﺘﺴﻕ ﺤﻭﻟﻬﺎ ﺠﺯﺌﻴﺎﺕ ﺍﻟﻅﺎﻫﺭﺓ .ﻭﺴﻭﻑ ﻴﺘﻀ ﻟﻨﺎ ﺃﻥ ﻫﺫ ﺍﻟﻤﺘﻐﻴﺭﺍﺕ ﺍﻟﻜﻭﻨﻴﺔ ﺍﻟﺘﻲ ﻫﻲ ﺃﺼﻭل ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻫﻲ ﻨﻔﺴﻬﺎ ﺍﻟﺘﻲ ﺒﻨﻴﺕ ﻋﻠﻴﻬﺎ ﺍﻟﻤﻘﺎﺼﺩ ﺍﻟﻜﻠﻴﺔ ﻟﻠﺸﺭﻴﻌﺔ ،ﻭﺃﻥ ﺍﻟﺘﻔﺎﻋﻼﺕ ﺍﻟﻜﻠﻴﺔ ﺒﻴﻥ ﻫﺫ ﺍﻟﻤﺘﻐﻴﺭﺍﺕ ﺘﻘﺎﺒﻠﻬﺎ ﺘﻤﺎﻤﺎ ﺍﻟﺘﻘﺴﻴﻤﺎﺕ ﺍﻟﻜﻠﻴﺔ ﺤﻜﺎﻡ ﺍﻟﺸﺭﻴﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﻬﻭﺩﺓ .ﻜﺫﻟﻙ ﻴﺘﻀ ﺃﻥ ﻋﺎﻟﻤﻴﺔ ﺍﻟﻘﺭﺁﻥ ﻭﺨﻠﻭﺩ ﺘﺴﺘﻤﺩ ﺸﺭﻋﻴﺘﻬﺎ ﺍﻟﻌﻤﻠﻴﺔ ﻤﻥ ﻋﺎﻟﻤﻴﺔ ﻫﺫ ﺍﻟﻤﺘﻐﻴﺭﺍﺕ ﺍﻟﺤﺎﻜﻤﺔ ﻟﻠﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻤﻥ ﺤﻴﺙ ﺃﻨﻬﺎ ﻫﻲ ﺍﻟﻤﺴﺌﻭﻟﺔ ﻋﻥ ﻫﺫ ﺍﻟﻅﺎﻫﺭﺓ ﺃﻴﻨﻤﺎ ﻭﺠﺩﺕ ﻋﺒﺭ ﺍﻟﺘﺎﺭﻴ ﻭﺍﻟﺠﻐﺭﺍﻓﻴﺎ ،ﻭﺃﻥ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﺒﻨﻰ ﺤﻭﻟﻬﺎ ﻓﻲ ﺘﻔﺎﻋﻠﻬﺎ ﻓﻴﻤﺎ ﺒﻴﻨﻬﺎ ﻭﻓﻴﻤﺎ ﺒﻴﻨﻬﺎ ﻭﺒﻴﻥ ﻤﺤﻴﻁﻬﺎ ﺍﻟﻜﻭﻨﻲ ﻓﻲ ﻋﺎﻟﻤﻲ ﺍﻟﻐﻴﺏ ﻭﺍﻟﺸﻬﺎﺩﺓ .ﻟﻬﺫﺍ ﻜﺎﻥ ﺍﻟﻘﺭﺁﻥ ﻜﺎﻓﺔ ﻟﻠﻨﺎﺱ ﺒﺸﻴﺭﺍ ﻭﻨﺫﻴﺭﺍ ﻭﺃﻨﻪ ﻴﻬﺩ ﻟﻠﺘﻲ ﻫﻲ ﺃﻗﻭﻡ .ﻭﻴﻤﻜﻥ ﻓﻬﻡ ﺫﻟﻙ ﻤﻥ ﺨﻼل ﺍﻟﻨﻅﺭ ﺇﻟﻰ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺒﺎﻋﺘﺒﺎﺭﻫﺎ ﺠﺯﺀﺍ ﻤﻥ ﻜﺘﺎﺏ ﺍﷲ ﺍﻟﻤﻨﻅﻭﺭ” ﺍﻟﻜﻭﻥ “ ﻭﺍﻟﻘﺭﺁﻥ ﺍﻟﺫﻱ ﻴﻌﺎﺩﻟﻬﺎ ﻤﻌﺭﻓﻴﺎ ﺠﺯﺀﺍ ﻤﻥ ﻜﺘﺎﺏ ﺍﷲ ﺍﻟﻤﺴﻁﻭﺭ ” ﺃﻡ ﺍﻟﻜﺘﺎﺏ “ ،ﺒل ﻋﻠﻴﻨﺎ ﺃﻥ ﻨﺘﺫﻜﺭ ﺃﻥ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻗﺒل ﺃﻥ ﺘﻜﻭﻥ ﻜﺘﺎﺒﺎ ﻤﻨﻅﻭﺭﺍ ﻜﺎﻨﺕ ﻓﻲ ” ﺃﻡ ﺍﻟﻜﺘﺎﺏ “ ﻜﺘﺎﺒﺎ ﻤﺴﻁﻭﺭﺍ ،
ـــــــــــــــــــــــــــــــــــــــــــ )(1
ﻁﻪ ﺠﺎﺒﺭ ﺍﻟﻌﻠﻭﺍﻨﻲ )1995ﻡ( :ﻤﺤﺎﻀﺭﺍﺕ ﻓﻲ ﺍﻟﻤﻨﻬﺠﻴﺔ ﺍﻹﺴﻼﻤﻴﺔ ،ﺇﻤﺎﻡ ،ﻭﺍﺩ ﻤﺩﻨﻲ ، ﺍﻟﺴﻭﺩﺍﻥ.
15
ﺩ .ﻤﺤﻤﺩ ﺍﻟﺤﺴﻥ ﺒﺭﻴﻤﺔ
ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﻟﻘﻭﻟﻪ ﺘﻌﺎﻟﻰ } :ﻭﺍﷲ ﺨﻠﻘﻜﻡ ﻭﻤﺎ ﺘﻌﻤﻠﻭﻥ { ]ﺍﻟﺼﺎﻓﺎﺕ } ، [96 :ﻗل ﺍﷲ ﺨﺎﻟﻕ ﻜل ﺸﺊ { ]ﺍﻟﺭﻋﺩ [16 :ﻭﻗﺒل ﺍﻟﺨﻠﻕ ﺠﺭ ﺍﻟﻘﻠﻡ ﺒﻌﻠﻡ ﺍﷲ ﻓﻲ ” ﺃﻡ ﺍﻟﻜﺘﺎﺏ “ ﺒﻤﺎ ﻫﻭ ﻜﺎﺌﻥ ﺇﻟﻰ ﻴﻭﻡ ﺍﻟﻘﻴﺎﻤﺔ } :ﻤﺎ ﻓﺭﻁﻨﺎ ﻓﻲ ﺍﻟﻜﺘﺎﺏ ﻤﻥ ﺸﺊ { ]ﺍ ﻨﻌﺎﻡ ، [ 38 :ﺭﻓﻌﺕ ﺍ ﻗﻼﻡ ﻭﺠﻔﺕ ﺍﻟﺼﺤﻑ.
ﻜﺫﻟﻙ ﻓ ﻥ ﺘﻨﺯل ﺍﻟﻘﺭﺁﻥ ﺘﺎﺭﻴﺨﻴﺎ ﻋﻠﻰ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺍﻟﻌﺭﺒﻴﺔ ﺍﻟﻤﺨﺼﻭﺼﺔ ﻓﻲ ﺍﻟﺯﻤﻜﺎﻥ ﻤﻊ ﺨﻠﻭﺩ ﻭﻋﺎﻟﻤﻴﺘﻪ ﻴﻌﻨﻰ ﺒﺎﻟﻀﺭﻭﺭﺓ ﺃﻥ ﺘﻠﻙ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺍﻟﻌﺭﺒﻴﺔ ﺍﻟﻤﺨﺼﻭﺼﺔ ﺘﻘﻭﻡ ﻋﻠﻰ ﻤﺘﻐﻴﺭﺍﺕ ﺃﺴﺎﺴﻴﺔ ﺘﺸﺘﺭﻙ ﻓﻴﻬﺎ ﻤﻊ ﺃﻱ ﻅﺎﻫﺭﺓ ﺍﺠﺘﻤﺎﻋﻴﺔ ﻓﻲ ﺃﻱ ﺯﻤﺎﻥ ﻭﻤﻜﺎﻥ ،ﻭﻤﻥ ﻡ ﻴﺘﻨﺯل ﻋﻠﻴﻬﺎ ﺍﻟﻘﺭﺁﻥ ﺒﻤﻘﺘﻀﻰ ﺨﻭﺍﺹ ﺍﻟﺨﻠﻭﺩ ﻭﺍﻟﻌﺎﻟﻤﻴﺔ ﻭﺍﻻﺴﺘﻴﻌﺎﺏ .ﻭﻤﻥ ﺍﻟﺒﺩﻴﻬﻲ ﺃﻥ ﻴﺒﺤﺙ ﻋﻥ ﻫﺫ ﺍﻟﻤﻘﻭﻤﺎﺕ ﺍ ﺴﺎﺴﻴﺔ ﺍﻟﻤﺸﺘﺭﻜﺔ ﻟﻠﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﺫﻱ ﺘﻨﺯل ﻋﻠﻴﻬﺎ.
) (2ﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ } :ﻴﺎ ﺃﻴﻬﺎ ﺍﻟﻨﺎﺱ ﺍﺘﻘﻭﺍ ﺭﺒﻜﻡ ﺍﻟﺫﻱ ﺨﻠﻘﻜﻡ ﻤﻥ ﻨﻔﺱ ﻭﺍﺤﺩﺓ ﻭﺨﻠﻕ ﻤﻨﻬﺎ ﺯﻭﺠﻬﺎ ﻭﺒﺙ ﻤﻨﻬﻤﺎ ﺭﺠﺎﻻ ﻜ ﻴﺭﺍ ﻭﻨﺴﺎﺀ] { ..ﺍﻟﻨﺴﺎﺀ ، [1 :ﻴﻔﻴﺩ ﺃﻥ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻓﻲ ﻜﻠﻴﺎﺘﻬﺎ ﻭﺠﺯﺌﻴﺎﺘﻬﺎ ﺍﻟﻼ ﻤﺘﻨﺎﻫﻴﺔ ﺇﻨﻤﺎ ﺍﻨﺒ ﻘﺕ ﻓﻲ ﻤﺒﺘﺩﺌﻬﺎ ﻤﻥ ﺘﻔﺎﻋل ﺯﻭ ﻭﺍﺤـﺩ ” ﺫﻜﺭ ،ﺃﻨ ﻰ “ ،ﺇﺫ ﺃﻥ ﻜﻠﻤﺔ ﺒﺙ ﺘﻌﻨﻰ ﺍﻻﻨﺘﺸﺎﺭ ﺍﻟﻤﺠﺘﻤﻌﻲ ﻭﻟﻴﺱ ﻤﺠﺭﺩ ﺍﻟﺘﻨﺎﻜ ﻭﺍﻟﺘﻨﺎﺴل .ﻻ ﺒﺩ ﺇﺫﻥ ﻤﻥ ﺃﻥ ﺘﻜﻭﻥ ﺍﻟﺭﺅﻴﺔ ﺍﻟﻘﺭﺁﻨﻴﺔ ﻟﻠﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻗﺎﺩﺭﺓ ﻋﻠﻰ ﺃﻥ ﺘﻔﺴﺭ ﻜﻴﻑ ﺘﻡ ﻫﺫﺍ ﺍﻟﺒﺙ ﻭﻤﻥ ﺘﻔﺎﻋل ﺯﻭ ﻭﺍﺤﺩ ،ﻭﺍﻟﺴﻨﻥ ﺍﻟﻀﺎﻤﻨﺔ ﻟﻬﺫﺍ ﺍﻟﺒﺙ ﻓﻲ ﺘﺠﻠﻴﺎﺘﻪ ﺍﻟﻤﺨﺘﻠﻔﺔ ﻋﺒﺭ ﺍﻟﺯﻤﺎﻥ ﻭﺍﻟﻤﻜﺎﻥ.
) (3ﻟﻘﺩ ﺃﻜﺩ ﻋﻠﻤﺎﺀ ﺍﻟﺸﺭﻴﻌﺔ ﺒﻤﺎ ﻴﺸﺒﻪ ﺍﻹﺠﻤﺎ ﺃﻥ ﺍﻟﺸﺭﻴﻌﺔﺍﻹﺴﻼﻤﻴﺔ ﺘﺩﻭﺭ ﺃﺤﻜﺎﻤﻬﺎ ﺠﻤﻴﻌﺎ ﺤﻭل ﺤﻔﻅ ﺍﻟﻀﺭﻭﺭﺍﺕ ﺍﻟﺨﻤﺱ ” ﺍﻟﺩﻴﻥ ،ﺍﻟﻨﻔﺱ ،ﺍﻟﻌﻘل ،ﺍﻟﻨﺴل ، ﺍﻟﻤﺎل “ .ﺇﻥ ﺍﻟﻤﻌﻠﻭﻡ ﻤﻥ ﺍﻟﺩﻴﻥ ﺒﺎﻟﻀﺭﻭﺭﺓ ﺃﻥ ﺍﻟﺸﺭﻴﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺘﺤﻴﻁ ﺒﺎﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻓﻲ ﺠﻤﻴﻊ ﺠﺯﺌﻴﺎﺘﻬﺎ ﻭﺘﺠﻠﻴﺎﺘﻬﺎ ﻓﻲ ﻜل ﺯﻤﺎﻥ ﻭﻤﻜﺎﻥ ﺘﻭﺤﻴﺩﺍ ﻟﺸﻌﺎﺏ ﺍﻟﺤﻴﺎﺓ ﺍﻟﻤﺘﺠﺩﺩﺓ ﺃﺒﺩﺍ ﻓﻲ ﺩﻴﻥ ﺍﻟﺘﻭﺤﻴﺩ } ﻴﺄﻴﻬﺎ ﺍﻟﺫﻴﻥ ﺁﻤـﻨﻭﺍ ﺍﺩﺨﻠﻭﺍ ﻓﻲ ﺍﻟﺴﻠﻡ ﻜﺎﻓﺔ ﻭﻻ ﺘﺘﺒﻌﻭﺍ ﺨﻁﻭﺍﺕ ﺍﻟﺸﻴﻁﺎﻥ { ]ﺍﻟﺒﻘﺭﺓ .[208 :ﻨﺴﺘﻨﺘﺞ ﻤﻥ ﺫﻟﻙ ﺃﻥ ﻀﺒﻁ ﺍ ﺤﻜﺎﻡ ﺍﻟﺸﺭﻋﻴﺔ ﻟﺠﺯﺌﻴﺎﺕ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺇﻨﻤﺎ ﺍﻟﻘﺼﺩ ﻤﻨﻪ ﻀﺒﻁ ﺍﻟﻜﻠﻴﺎﺕ ﺍﻟﺨﻤﺱ ﻓﻲ ﺇﻁﺎﺭ ﺍﻟﺘﻭﺤﻴﺩ ،ﻭﺃﻥ ﺃﻱ ﺍﻨﻔﻼﺕ ﻟﻬﺫ ﺍﻟﺠﺯﺌﻴﺎﺕ ﻴﺭﺠﻊ ﺇﻟﻰ ﺍﻨﻔﻼﺕ ﻤﻥ ﻨﻭ ﻤﺎ ﻟﻬﺫ ﺍﻟﻜﻠﻴﺎﺕ ﻋﻥ ﻤﺴﺎﺭﻫﺎ ﺍﻟﺘﻭﺤﻴﺩﻱ .ﺇﺫﻥ 16
ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﻨﻅﺎﻤﻬﺎ ﺍﻟﻤﻌﺭﻓﻲ ﻓﻲ ﺍﻟﻘﺭﺁﻥ
ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻔﻠﺴﻔﺔ
ﺍﻨﻀﺒﺎﻁ ﺠﺯﺌﻴﺎﺕ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺃﻭ ﺍﻨﻔﻼﺘﻬﺎ ﻋﻥ ﺍﻟﺘﻭﺤﻴﺩ ﻴﺭﺠﻊ ﻤﻥ ﺤﻴﺙ ﺍﻟﻌﻠﺔ ﺍﻟﻅﺎﻫﺭﺓ ﺇﻟﻰ ﺍﻨﻀﺒﺎﻁ ﺃﻭ ﺍﻨﻔﻼﺕ ﻫﺫ ﺍﻟﻜﻠﻴﺎﺕ ﺍﻟﺨﻤﺱ ﻋﻥ ﻤﻨﻬﺞ ﺍﷲ..
ﺴﻭﻑ ﻴﺘﺒﻴﻥ ﻤﻥ ﺨﻼل ﺒﺴﻁﻨﺎ ﻟﻨﻅﺭﻴﺔ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﺃﻥ ﻤﺎ ﺍﺘﻔﻕ ﻋـﻠﻴﻪ ﻋﻠﻤﺎﺀ ﺍﻟﺸﺭﻴﻌﺔ ﻤﻥ ﻜﻠﻴﺎﺕ ﺨﻤـﺱ ﻋﻠﻴﻬﺎ ﻤﺩﺍﺭ ﺍﻟﺸﺭﻴﻌﺔ ،ﻤﻊ ﺇﺒﺩﺍل ﻤﻨﻬﺠﻲ ﻟـ ” ﺍﻟﺩﻴﻥ “ ﺒـ ” ﺍﻹﻴﻤﺎﻥ “ ﻭ ” ﺍﻟﻌﻘل “ ﺒـ ” ﺍﻟﻌﻠﻡ ﺍﻟﺘﻭﺤﻴﺩﻱ “ ،ﺇﻨﻤﺎ ﻫﻲ ﻓﻲ ﺤﻘﻴﻘﺔ ﺍ ﻤﺭ ﺍﻟﻤﺘﻐﻴﺭﺍﺕ ﺍﻟﻀﺭﻭﺭﻴﺔ ﺍﻟﺘﻲ ﺘﺘﻔﺎﻋل ﻓﻴﻤﺎ ﺒﻴﻨﻬﺎ ﻹﻨﺘﺎ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺍﻟﺘﻭﺤﻴﺩﻴﺔ ﻋﺒﺭ ﺍﻟﺯﻤﺎﻥ ﻭﺍﻟﻤﻜﺎﻥ ،ﺃﻱ ﺍﻟﺘﻲ ﺘﺩﺨل ﺠﻤﻴﻊ ﺠﺯﺌﻴﺎﺘﻬﺎ ﻓﻲ ﺍﻟﺴﻠﻡ ،ﻭﻫﺫﺍ ﻫﻭ ﻤﺭﺍﺩ ﺍﻟﺸﺎﺭ ﻤﻥ ﻭﻀﻊ ﺍﻟﺸﺭﻴﻌﺔ.
ﻓ ﺫﺍ ﺃﻀﻔﻨﺎ ﺇﻟﻰ ﻫﺫ ﺍﻟﻤﺘﻐﻴﺭﺍﺕ ﺍﻟﺨﻤﺴﺔ ﻤﺘﻐﻴﺭﻱ ” ﻤﺘﺎ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺩﻨﻴﺎ “ ﻭ ” ﺍﻟﻬﻭ “ ﺃﻤﻜﻥ ﺘﻔﺴﻴﺭ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻓﻲ ﺠـﻤﻴﻊ ﺘﺠﻠﻴﺎﺘﻬﺎ ،ﺃﻱ ﻓﻲ ﺤﺎﻟﺔ ﺩﺨﻭﻟﻬﺎ ﻓﻲ ﺍﻟﺴﻠﻡ ﻜﺎﻓﺔ ” ﺍﻟﺘﻭﺤﻴﺩ “ ﻭﻓﻰ ﺤﺎﻟﺔ ﺨﺭﻭﺠﻬﺎ ﻤﻥ ﺍﻟﺴﻠﻡ ﻜﺎﻓﺔ ” ﺍﻟﻜﻔﺭ “ ،ﻭﻤﺎ ﺒﻴﻨﻬﻤﺎ ” ﺍﻟﺸﺭﻙ “ ،ﻭﺃﻥ ﺍﻟﻀﺒﻁ ﺍﻻﺠﺘﻤﺎﻋﻲ ﻓﻲ ﺍﻹﺴﻼﻡ ﻴﻨﺒﻐﻲ ﺃﻥ ﻴﻘﻭﻡ ﻋﻠﻰ ﺍﻟﺘﺤﻜﻡ ﻓﻲ ﺍﻟﺘﻔﺎﻋل ﺒﻴﻥ ﻫﺫ ﺍﻟﻤﺘﻐﻴﺭﺍﺕ ﺍﻟﻜﻠﻴﺔ. ) (4ﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ }:ﻓﺄﻗﻡ ﻭﺠﻬﻙ ﻟﻠﺩﻴﻥ ﺤﻨﻴﻔﺎ ﻓﻁﺭﺓ ﺍﷲ ﺍﻟﺘﻲ ﻓﻁﺭ ﺍﻟﻨﺎﺱ ﻋﻠﻴﻬﺎ ،ﻻ ﺘﺒﺩﻴل ﻟﺨﻠﻕ ﺍﷲ ،ﺫﻟﻙ ﺍﻟﺩﻴﻥ ﺍﻟﻘﻴﻡ ﻭﻟﻜﻥ ﺃﻜ ﺭ ﺍﻟﻨﺎﺱ ﻻ ﻴﻌﻠﻤﻭﻥ { ]ﺍﻟﺭﻭﻡ،[30: ﻴﺩل ﻋﻠﻰ ﺃﻥ ﺍﻟﺩﻴﻥ ﺍﻟﺤﻕ ﺒﺤﻘﻴﻘﺘﻪ ﺍﻟﺘﻲ ﺘﻭﺤﺩ ﺒﺎﻁﻥ ﺍﻹﻨﺴﺎﻥ ﻭﺸﺭﻴﻌﺘﻪ ﺍﻟﺘﻲ ﺘﻭﺤﺩ ﻅﺎﻫﺭ ﺤﻴﺎﺘﻪ ﻤﻌﺎﺩل ﻟﻠﻔﻁﺭﺓ ” ﺍﻟﺨﻠﻘﺔ “ ﺍﻟﺒﺸﺭﻴﺔ ﺍﻟﺘﻲ ﻓﻁﺭ ” ﺨﻠﻕ “ ﺍﷲ ﺘﻌﺎﻟﻰ ﺍﻟﻨﺎﺱ ﻋﻠﻴﻬﺎ ،ﻓﻲ ﺃﺼﻭﻟﻬﺎ ﺍﻟﻜﻠﻴﺔ ﻭﺘﺠﻠﻴﺎﺘﻬﺎ ﺍﻟﺘﻔﺼﻴﻠﻴﺔ (1).ﻓﻤﺎ ﻫﻲ ﻫﺫ ﺍ ﺼﻭل
ـــــــــــــــــــــــــــــــــــــــــــ )(1
ﻤﻥ ﺃﺠل ﺍﻹﻟﻤﺎﻡ ﺒﻤﻔﻬﻭﻡ ﺍﻟﻔﻁﺭﺓ ﻓﻲ ﺍﻟﺘﺭﺍﺙ ﺍﻹﺴﻼﻤﻲ ﻭﺍﺨﺘﻼﻑ ﺍﻟﻌﻠﻤﺎﺀ ﺤﻭﻟﻪ ﻨﻨﻘل ﻫﻨﺎ ﻤﻠﺨﺼﺎ ﻤﻭﺠـﺯﺍ ﻟﺫﻟﻙ ﻤـﻥ ﻜﺘﺎﺏ ” ﻨﻅﺭﻴﺔ ﺍﻟﻤﻘﺎﺼﺩ ﻋﻨﺩ ﺍﻹﻤﺎﻡ ﻤﺤﻤﺩ ﺍﻟﻁﺎﻫﺭ ﺒﻥ ﻋﺎﺸﻭﺭ
“ ﻟﻤﺅﻟﻔﻪ ﺇﺴﻤﺎﻋﻴل ﺍﻟﺤﺴﻨﻲ ﻭﻤﻥ ﺇﺼﺩﺍﺭ ﺍﻟﻤﻌﻬﺩ ﺍﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ﺒﻭﺍﺸﻨﻁﻥ ،ﻁ ، 1
1995ﻡ ،ﺤﻴﺙ ﻴﻭﺭﺩ ﻓﻲ ﺼﻔﺤﺔ 263ﻤﺎ ﻨﺼﻪ :
” ﺘﺩل ﺍﻟﻔﻁﺭﺓ ﻓﻲ ﺃﺼل ﺍﻻﺴﺘﻌﻤﺎل ﺍﻟﻠ ﻭﻱ ﻋﻠﻰ ﺍﻟﻬﻴ ﺔ ﺍﻟ ﻠﻘﻴﺔ ﺍﻷﻭﻟﻰ ﺍﻟﺘﻲ ﻠﻕ ﺍﷲ ﻋﻠﻴﻬﺎ
ﺍﻟﻨﻭﻉ ﺍﻹﻨﺴﺎﻨﻲ .ﻓﻔﻁﺭ ﺍﷲ ﺍﻟ ﻠﻕ ﻴﻔﻁﺭﻫﻡ ﺃﻱ ﻴ ﻠﻘﻬﻡ ﺍﻟ ﺎﻟﻕ ﺍﻷﻭل ﺍﻟﺫﻱ
=
ﻭﻓﺎﻁﺭ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ
ﻠﻘﻬﻤﺎ .ﻭﻟﻜﻥ ﺍﻟﻌﻠﻤﺎ ﺍ ﺘﻠﻔﻭﺍ ﻓﻲ ﺘﺤﺩﻴﺩ ﻁﺒﻴﻌﺔ ﺍﻟﻔﻁﺭﺓ ﺍﻹﻨﺴﺎﻨﻴﺔ
ﺍﻷﻭﻟﻲ ﺍﻟﻭﺍﺭﺩﺓ ﻓﻲ ﻟﺴﺎﻥ ﺍﻟﺸﺭﻉ .ﻴﻤﻜﻥ ﺭﺩ ﺁﺭﺍ ﺍﻟﻌﻠﻤﺎ ﻓﻲ ﺘﺤﺩﻴﺩﻫﺎ ﺇﻟﻰ ﻤﺎ ﻴﺄﺘﻲ : 17
ﺩ .ﻤﺤﻤﺩ ﺍﻟﺤﺴﻥ ﺒﺭﻴﻤﺔ
ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ =
) (1ﺭﺃﻱ ﺍﺒﻥ ﺨﻠﺩﻭﻥ :ﻴﺭﻱ ﺍﺒﻥ ﺨﻠﺩﻭﻥ ﺃﻥ ﺍﻟﻔﻁﺭﺓ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻗﺎﺒﻠﺔ ﻓﻲ ﺃﺼل ﺠﺒﻠﺘﻬﺎ ﺇﻟﻰ ﺍﻟﺨﻴﺭ ﻭﺍﻟﺸﺭ ،ﻟﻜﻨﻬﺎ ﺇﻟﻰ ﺨﻼل ﺍﻟﺨﻴﺭ ﺃﻗﺭﺏ ﻗﺎل ” :ﻟﻤﺎ ﻜﺎﻥ ﺍﻟﻤﻠﻙ ﻁﺒﻴﻌﻴ ﹰﺎ ﻟ ﻨﺴﺎﻥ ﻟﻤﺎ ﻓﻴﻪ ﻤﻥ ﻁﺒﻴﻌﺔ ﺍﻻﺠﺘﻤﺎﻉ ﻭﻜﺎﻥ ﺍﻹﻨﺴﺎﻥ ﺇﻟﻰ
ﻭﻗﻭﺘﻪ ﺍﻟﻨﺎﻁﻘﺔ ﺍﻟﻌﺎﻗﻠﺔ
ﻼل ﺍﻟ ﻴﺭ ﺃﻗﺭ
ﻷﻥ ﺍﻟﺸﺭ ﺇﻨﻤﺎ ﺠﺎ ﻤﻥ ﻗﺒل ﺍﻟﻘﻭﻯ ﺍﻟﺤﻴﻭﺍﻨﻴﺔ ﻓﻴﻪ
ﺤﻴ ﻫﻭ ﻓﻬﻭ ﺇﻟﻰ ﺍﻟ ﻴﺭ ﻭ ﻼﻟﻪ ﺃﻗﺭ .
) (2ﺭﺃ
ﻤﻥ
ﻼل ﺍﻟﺸﺭ ﺒﺄﺼل ﻓﻁﺭﺘﻪ
ﺃﺒﻲ ﻫﺭﻴﺭﺓ ﻭﺍﺒﻥ ﺸﻬﺎﺏ ﻭ ﻴﺭﻫﻤﺎ :ﺭﺃ
ﻭﺃﻤﺎ ﻤﻥ
ﻫﺫﺍ ﺍﻟﻔﺭﻴﻕ ﺃﻥ ﺍﻟﻤﻘﺼﻭﺩ ﺒﺎﻟﻔﻁﺭﺓ ﻓﻲ
ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻫﻭ ﺍﻹﺴﻼﻡ ﻟﻘﻭﻟﻪ ﺘﻌﺎﻟﻰ } :ﻓﺄﻗﻡ ﻭﺠﻬﻙ ﻟﻠﺩﻴﻥ ﺤﻨﻴﻔ ﹰﺎ ﻓﻁﺭﺓ ﺍﷲ ﺍﻟﺘﻲ ﻓﻁﺭ
ﺍﻟﻨﺎﺱ ﻋﻠﻴﻬﺎ ﻻ ﺘﺒﺩﻴل ﻟ ﻠﻕ ﺍﷲ
ﺫﻟﻙ ﺍﻟﺩﻴﻥ ﺍﻟﻘﻴﻡ ﻭﻟﻜﻥ ﺃﻜ ﺭ ﺍﻟﻨﺎﺱ ﻻ ﻴﻌﻠﻤﻭﻥ { ]ﺍﻟﺭﻭﻡ
.[30 :ﻗﺎل ﺍﻟﺯﻤﺨﺸﺭﻱ ” :ﺍﻟﻔﻁﺭﺓ ﺍﻟ ﻠﻘﺔ ﻭﺍﻟﻤﻌﻨﻰ ﺃﻨﻪ ﻠﻘﻬﻡ ﻗﺎﺒﻠﻴﻥ ﻟﻠﺘﻭﺤﻴﺩ ﻭﺩﻴﻥ
ﺍﻹﺴﻼﻡ ﻴﺭ ﻨﺎ ﻴﻥ ﻋﻨﻪ ﻭﻻ ﻤﻨﻜﺭﻴﻥ ﻟﻪ
ﻟﻜﻭﻨﻪ ﻤﺠﺎﻭﺒ ﹰﺎ ﻟﻠﻌﻘل ﻤﺴﺎﻭﻗ ﹰﺎ ﻟﻠﻨﻅﺭ ﺍﻟﺼﺤﻴﺢ
ﺤﺘﻰ ﻟﻭ ﺘﺭﻜﻭﺍ ﻟﻤﺎ ﺍ ﺘﺎﺭﻭﺍ ﻋﻠﻴﻪ ﺩﻴﻨﺎ ﺁ ﺭ “.
) (3ﺍﻟﻔﻁﺭﺓ ﻫﻲ ﺍﻟﺒﺩﺍﺀﺓ ،ﻭﻤﻌﻨﻰ ﺫﻟﻙ ﻋﻨﺩ ﻫﺫﺍ ﺍﻟﻔﺭﻴﻕ ﺃﻥ ﺍﻟﺸﺎﺭ ﺍﺒﺘﺩﺃﻫﻡ ﻟﻠﺤﻴﺎﺓ ﻭﺍﻟﻤﻭﺕ ، ﻭﺍﻟﺴﻌﺎﺩﺓ ﻭﺍﻟﺸﻘﺎﺀ ،ﻭﺇﻟﻰ ﻤﺎ ﻴﺼﻴﺭﻭﻥ ﺇﻟﻴﻪ ﺒﻌﺩ ﺍﻟﺒﻠﻭ
،ﻭﺍﺤﺘﺠﻭﺍ ﺒﻤﺎ ﺭﻭ
ﻋﺒﺎﺱ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ ﺃﻨﻪ ﻗﺎل :ﻟﻡ ﺃﻜﻥ ﺃﺩﺭﻱ ﻤﺎ ﻓﺎﻁﺭ ﺍﻟﺴﻤﻭﺍﺕ ﻭﺍ ﺭ ﺇﻋﺭﺍﺒﻴﺎﻥ ﻴﺨﺘﺼﻤﺎﻥ ﻓﻲ ﺒﺌﺭ ﻓﻘﺎل ﺃﺤﺩﻫﻤﺎ ﺃﻨﺎ ﻓﻁﺭﺘﻬﺎ ﺃﻱ ﺍﺒﺘﺩﺃﺘﻬﺎ.
) (4ﻓﻁﺭﺓ ﺍﻟﻤﺅﻤﻨﻴﻥ :ﺘﺭ
ﻋﻥ ﺍﺒﻥ
،ﺤﺘﻰ ﺃﺘﻰ
ﻫﺫ ﺍﻟﻁﺎﺌﻔﺔ ﻤﻥ ﺍﻟﻌﻠﻤﺎﺀ ﺃﻥ ﺍﻟﻤﻘﺼﻭﺩ ﺒﺎﻟﻔﻁﺭﺓ ﺍﻟﻭﺍﺭﺩﺓ ﻓﻲ ﻟﺴﺎﻥ
ﺍﻟﺸﺭ ﻫﻲ ﺍﻟﻨﺎﺱ ﺍﻟﻤﺅﻤﻨﻴﻥ ،ﺇﺫ ﻟﻭ ﻓﻁﺭ ﺍﻟﻜل ﻋﻠﻰ ﺍﻹﺴﻼﻡ ﻟﻤﺎ ﻜﻔﺭ ﺃﺤﺩ ،ﻭﻗﺩ ﺒﺕ ﺃﻥ ﺍﻟﺸﺎﺭ ﺨﻠﻕ ﺃﻗﻭﺍﻤﺎ ﻟﻠﻨﺎﺭ ،ﻗﺎل ﺘﻌﺎﻟﻰ } :ﻭﻟﻘﺩ ﺫﺭﺃﻨﺎ ﻟﺠﻬﻨﻡ { ]ﺍ ﻋﺭﺍﻑ .[179 :
) (5ﺭﺃ ﺃﺒﻲ ﺍﺴﺤﻕ ﺒﻥ ﺭﺍﻫﻭﻴﻪ ﺍﻟﺤﻨﻅﻠﻲ :ﺍﻟﻤﺭﺍﺩ ﺒﺎﻟﻔﻁﺭﺓ ﻋﻨﺩ ،ﺃﻥ ﺍﻟﺸﺎﺭ ﺨﻠﻕ ﺍﻟﺨﻠﻕ ﺇﻤﺎ
ﻟﻠﺠﻨﺔ ﻭﺇﻤﺎ ﻟﻠﻨﺎﺭ ،ﻭﻴﻌﻨﻲ ﺫﻟﻙ ﺃﻥ ﺍﻟﻔﻁﺭﺓ ﻋﻨﺩ ﻫﻲ ﺴﺎﺒﻘﺔ ﺍﻟﺴﻌﺎﺩﺓ ﻭﺍﻟﺸﻘﺎﻭﺓ ﻟﻘﻭﻟﻪ ﺘﻌﺎﻟﻰ : } ﻻ ﺘﺒﺩﻴل ﻟ ﻠﻕ ﺍﷲ { ]ﺍﻟﺭﻭﻡ .[30 :
) (6ﺭﺃ ﺍﺒﻥ ﻋﻁﻴﺔ ﻭ ﻴﺭ :ﺭﺃ ﻫﺫﺍ ﺍﻟﻔﺭﻴﻕ ﻤﻥ ﺍﻟﻌﻠﻤﺎﺀ ﺃﻥ ﺍﻟﻤﺭﺍﺩ ﺒﺎﻟﻔﻁﺭﺓ ﻫﻭ ﻗﺎﺒﻠﻴﺔ ﺍﻟﺨﻠﻘﺔ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻟﻠﺸﺭ ﻭﺍﻟﺨﻴﺭ ،ﻟ ﻴﻤﺎﻥ ﻭﺍﻟﻜﻔﺭ .ﻓﺎﻟﻤﻭﻟﻭﺩ ﻻ ﻴﺨﻠﻕ ﻓﻲ ﺍﻟﻐﺎﻟﺏ ﻋﻠﻰ ﺇﻴﻤﺎﻥ ﻭ ﻻ ﻋﻠﻰ ﻜﻔﺭ ،ﻻ ﻋﻠﻰ ﺇﻨﻜﺎﺭ ﻭﻻ ﻋﻠﻰ ﻤﻌﺭﻓﺔ ،ﻭﻟﻜﻥ ﺇﺫﺍ ﺤﺼل ﻟﻬﻡ ﺍﻟﺘﻤﻴﻴﺯ ﺒﻌﺩ ﺍﻟﺒﻠﻭ
ﻴﻌﺘﻘﺩﻭﻥ ﺍﻟﻜﻔﺭ ﻜﻤﺎ ﻴﻌﺘﻘﺩﻭﻥ ﺍﻹﻴﻤﺎﻥ … ﻟﻘﻭﻟﻪ ” : ﻤﺎ ﻤﻥ ﻤﻭﻟﻭﺩ ﺇﻻ ﻴﻭﻟﺩ ﻋﻠﻰ ﺍﻟﻔﻁﺭﺓ
ﺃﺒﻭﺍ ﻴﻬﻭﺩﺍﻨﻪ ﻭﻴﻨﺼﺭﺍﻨﻪ ﻭﻴﻤﺠﺴﺎﻨﻪ
=
ﻜﻤﺎ ﺘﻨﺘ ﺍﻟﺒﻬﻴﻤﺔ ﺒﻬﻴﻤﺔ ﺠﻤﻌﺎ ﻫل ﺘﺤﺴﻭﻥ ﻓﻴﻬﺎ
ﻤﻥ ﺠﺩﻋﺎ “ .ﻗﺎل ﺍﺒﻥ ﻋﻁﻴﺔ ” :ﻭﺍﻟﺫﻱ ﻴﻌﺘﻤﺩ ﻋﻠﻴﻪ ﻓﻲ ﺘﻔﺴﻴﺭ ﻫﺫ ﺍﻟﻠﻔﻅﺔ ﺃﻨﻬﺎ ﺍﻟ ﻠﻘﺔ 18
ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﻨﻅﺎﻤﻬﺎ ﺍﻟﻤﻌﺭﻓﻲ ﻓﻲ ﺍﻟﻘﺭﺁﻥ
ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻔﻠﺴﻔﺔ
ﺍﻟﻜﻠﻴﺔ ﻟﻠﻔﻁﺭﺓ ﺍﻟﺒﺸﺭﻴﺔ ﻜﻤﺎ ﺠﺎﺀﺕ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﻭﻤﺎ ﻫﻲ ﺘﺠﻠﻴﺎﺘﻬﺎ ﺍﻟﺘﻔﺼﻴﻠﻴﺔ ﺒﺤﻴﺙ ﻴﻤ ل ﻤﺠﻤﻭ ﻜل ﺫﻟﻙ ﻓﻁﺭﺓ ﺍﷲ ﺍﻟﺘﻲ ﻓﻁﺭ ﺍﻟﻨﺎﺱ ﻋﻠﻴﻬﺎ ﻤﺼﺩﺍﻗﺎ ﻟﻘﻭﻟﻪ ﺘﻌﺎﻟﻰ : } ﻭﺍﷲ ﺨﻠﻘﻜﻡ ﻭﻤﺎ ﺘﻌﻤﻠﻭﻥ { ]ﺍﻟﺼﺎﻓﺎﺕ [96 :ﻡ ﻜﻴﻑ ﻴﻜﻭﻥ ﺩﻴﻥ ﺍﻟﺘﻭﺤﻴﺩ ﺍﻟﺤﻕ ﻤﻌﺎﺩﻻ ﻓﻲ ﺤﻘﻴﻘﺘﻪ ﻭﺸﺭﻴﻌﺘﻪ ﻟﻬﺫ ﺍﻟﻔﻁﺭﺓ ﺍﻟﺒﺸﺭﻴﺔ
ﺒﺎﻟﻨﻅﺭ ﺍﻟﻔﺎﺤﺹ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻴﻤﻜﻨﻨﺎ ﺍﺴﺘﻨﺒﺎﻁ ﺍ ﺼﻭل ﺍﻟﻜﻠﻴﺔ ﺍ ﺘﻴﺔ ﻟﻠﻔﻁﺭﺓ ﺍﻟﺒﺸﺭﻴﺔ : ﺃﻭ ﹰﻻ :ﻨﺎﺌﻴﺔ ﺍﻟﺨﻠﻕ ﻤﻥ ﺍﻟﺠﺴﺩ ﺍﻟﻁﻴﻨﻲ ﻭﺍﻟﺭﻭ ﺍﻟﻤﻐﺎﻴﺭﺓ ﻟﻠﻁﻴﻥ ﻜﻤﺎ ﻓﻲ ﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ } : ﻭﺇﺫ ﻗﺎل ﺭﺒﻙ ﻟﻠﻤﻼﺌﻜﺔ ﺇﻨﻲ ﺨﺎﻟﻕ ﺒﺸﺭﺍ ﻤﻥ ﺼﻠﺼﺎل ﻤﻥ ﺤﻤﺄ ﻤﺴﻨﻭﻥ ! ﻓ ﺫﺍ ﺴﻭﻴﺘﻪ ﻭﻨﻔﺨﺕ ﻓﻴﻪ ﻤﻥ ﺭﻭﺤﻲ ﻓﻘﻌﻭﺍ ﻟﻪ ﺴﺎﺠﺩﻴﻥ { ]ﺍﻟﺤﺠﺭ .[29-27 :
ﺎﻨﻴﺎ :ﻨﺎﺌﻴﺔ ﻓﻲ ﺨﺼﺎﺌﺹ ﺍﻟﻨﻔﺱ ﺍﻟﺒﺸﺭﻴﺔ ﻤﻥ ﺤﻴﺙ ﺇﻟﻬﺎﻤﻬﺎ ﻓﺠﻭﺭﻫﺎ ﻭﺘﻘﻭﺍﻫﺎ } : ﻭﻨﻔﺱ ﻭﻤﺎ ﺴﻭﺍﻫﺎ ! ﻓﺄﻟﻬﻤﻬﺎ ﻓﺠﻭﺭﻫﺎ ﻭﺘﻘﻭﺍﻫﺎ ! ﻗﺩ ﺃﻓﻠ ﻤﻥ ﺯﻜﺎﻫﺎ ! ﻭﻗﺩ ﺨﺎﺏ ﻤﻥ ﺩﺴﺎﻫﺎ { ]ﺍﻟﺸﻤﺱ .[10-6 :ﻓﺨﺼﺎﺌــﺹ ﺍﻟﻔﺠﻭﺭ ﺘﻤ ﻠﺕ ﻓﻲ ﺼﻔﺎﺕ ﻓﻁﺭﻴﺔ ﻜﻘﻭﻟﻪ ﺘﻌﺎﻟﻰ } :ﻭﺃﺤﻀﺭﺕ ﺍ ﻨﻔﺱ ﺍﻟﺸ { ]ﺍﻟﻨﺴﺎﺀ } ، [128 :ﺇﻥ ﺍﻹﻨﺴﺎﻥ ﺨﻠﻕ ﻫﻠﻭﻋﺎ { ]ﺍﻟﻤﻌـﺎﺭ } ، [19 :ﻭﺨﻠﻕ ﺍﻹﻨﺴﺎﻥ ﻀﻌﻴﻔﺎ { ]ﺍﻟﻨﺴﺎﺀ : } ، [28ﺨﻠﻕ ﺍﻹﻨﺴﺎﻥ ﻤﻥ ﻋﺠل{ ]ﺍ ﻨﺒﻴﺎﺀ ...[37 :ﺍﻟ .ﺃﻤﺎ ﺼﻔﺎﺕ ﺍﻟﺘﻘﻭ ﻓﻬﻲ ﺘﻜﺘﺴﺏ ﺒﺎﻟﻤﺠﺎﻫﺩﺓ ﻭﺍﻟﺘﺯﻜﻴﺔ ﻤ ل ﺼﻔﺎﺕ ﺍﻟﺼﺒﺭ ،ﺍﻟﻌﺩل ،ﺍﻹﺤﺴﺎﻥ ، ﺍﻟﺼﺩﻕ ،ﺍ ﻤﺎﻨﺔ ،ﺍﻟﺴﺨﺎﺀ ...ﺍﻟ . ﺎﻟ ﺎ :ﻭﻤﻥ ﺃﺼﻭل ﺍﻟﻔﻁﺭﺓ ﺍﻟﻤﻭﺠﻭﺩﺓ ﻓﻲ ﺍﻹﻨﺴﺎﻥ ﺒﺎﻟﻘﻭﺓ ﺍﻟﻘﺩﺭﺓ ﻋﻠﻰ ﻜﺴﺏ ﺍﻟﻌﻠﻡ ﻭﺘﺭﺘﻜﺯ ﻫﺫ ﺍﻟﻘﺩﺭﺓ ﻋﻠﻰ ﺍﻟﺴﻤﻊ ﻭﺍﻟﺒﺼﺭ ﻭﺍﻟﻔﺅﺍﺩ ﻜﻤﺎ ﻓﻲ ﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ } :ﻭﺍﷲ ﺃﺨﺭﺠﻜﻡ ﻤﻥ ﺒﻁﻭﻥ ﺃﻤﻬﺎﺘﻜﻡ ﻻ ﺘﻌﻠﻤﻭﻥ ﺸﻴﺌﺎ ﻭﺠﻌل ﻟﻜﻡ ﺍﻟﺴﻤﻊ ﻭﺍ ﺒﺼﺎﺭ ﻭﺍ ﻓﺌﺩﺓ ﻟﻌﻠﻜﻡ ﺘﺸﻜﺭﻭﻥ { ]ﺍﻟﻨﺤل ، [78 :ﻭﻜﺫﻟﻙ ﺍﻟﻘﺩﺭﺓ ﻋﻠﻰ ﻜﺴﺏ ﺍﻟﺠﻬل ﻭﺘﺭﺘﻜﺯ ﻫﺫ ﺍﻟﻘﺩﺭﺓ ﻋﻠﻰ ﺴﻴﺎﺩﺓ ﺍﻟﻬﻭ ﻓﻲ ﺍﻟﻨﻔﺱ ﻜﻤﺎ ﻓﻲ ﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ } :ﺇﻥ ﻴﺘﺒﻌﻭﻥ ﺇﻻ ﺍﻟﻅﻥ ﻭﻤﺎ ﺘﻬﻭ ﺍ ﻨﻔﺱ ﻭﻟﻘﺩ ﺠﺎﺀﻫﻡ ﻤﻥ ﺭﺒﻬﻡ ﺍﻟﻬﺩ { ]ﺍﻟﻨﺠﻡ .[23:
= ﻭﺍﻟﻬﻴ ﺔ ﺍﻟﺘﻲ ﻓﻲ ﻨﻔﺱ ﺍﻟﻁﻔل
ﺍﻟﺘﻲ ﻫﻲ ﻤﻌﺩﺓ ﻭﻤﻬﻴ ﺔ ﻷﻥ ﻴﻤﻴﺯ ﺒﻬﺎ ﻤﺼﻨﻭﻋﺎﺕ ﺍﷲ
ﺘﻌﺎﻟﻰ ﻭﻴﺴﺘﺩل ﺒﻬﺎ ﻋﻠﻰ ﺭﺒﻪ ﻭﻴﻌﺭﻑ ﺸﺭﺍ ﻌﻪ ﻭﻴ ﻤﻥ ﺒﻪ“ ،ﺃ ﻫـ . 19
ﺩ .ﻤﺤﻤﺩ ﺍﻟﺤﺴﻥ ﺒﺭﻴﻤﺔ
ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﺭﺍﺒﻌ ﹰﺎ :ﺯﻴﻥ ﻟﻠﻨﺎﺱ ﺤﺏ ﺍﻟﻠﺫﺍﺕ ﻭﺍ ﻓﺭﺍ ﻭﻜﺭﺍﻫﻴﺔ ﺍ ﻻﻡ ﻭﺍ ﺤﺯﺍﻥ ،ﻭﻟﺫﻟﻙ ﻓﻼ ﻴﺭ ﺍﻹﻨﺴﺎﻥ ﺍﻟﻔﻁﺭﻱ ﺇﻻ ﻭﻫﻭ ﻤﺠﺘﻬﺩ ﻓﻲ ﺠﻠﺏ ﻤﺼﺎﻟﺤﻪ ﻭﺩﺭﺀ ﺍﻟﻤﻔﺎﺴﺩ ﻋﻥ ﻨﻔﺴﻪ ، ﺴﻭﺍﺀ ﻓﻲ ﺫﻟﻙ ﻤﻥ ﺃﺭﺍﺩ ﺍﻟﺩﻨﻴﺎ ﻭﻤﻥ ﺃﺭﺍﺩ ﺍ ﺨﺭﺓ .ﻭﻟﻘﺩ ﻗﻀﻰ ﺍﷲ ﺘﻌﺎﻟﻰ ﻓﻲ ﺃﺼل ﺍﻟﻔﻁﺭﺓ ﺍﻟﺒﺸﺭﻴﺔ ﺃﻻ ﻁﻤﺄﻨﻴﻨﺔ ﻭﻻ ﺴﻌﺎﺩﺓ ﻟ ﻨﺴﺎﻥ ﺇﻻ ﺒﺫﻜﺭ ﻭﺇﺘﺒﺎ ﻤﻨﻬﺠﻪ ﻋﻥ ﺫﻜﺭﻱ ﻓ ﻥ ﻟﻪ ﻤﻌﻴﺸﺔ ﻀﻨﻜﺎ { ]ﻁﻪ ، [124 : ﻓﻘﺎل } :ﻭﻤﻥ ﺃﻋﺭ ﻓﻌﻠﻤﻨﺎ ﺒﺫﻟﻙ ﺃﻥ ﺘﻌﻅﻴﻡ ﻤﻠﺫﺍﺕ ﺍﻟﺩﻨﻴﺎ ﻭﺃﻓﺭﺍﺤﻬﺎ ﻤﻊ ﺍﻹﻋﺭﺍ ﻋﻥ ﻤﻨﻬﺞ ﺍﷲ ﻻ ﻴﺠﻠﺏ ﻟ ﻨﺴﺎﻥ ﺴﻌﺎﺩﺓ ﺤﻘﺔ ﻭﻻ ﺃﻤﻨﺎ ﻭﻻ ﻁﻤﺄﻨﻴﻨﺔ ،ﻭﻤﻥ ﻡ ﻓﻼ ﺤﻴﺎﺓ ﻁﻴﺒﺔ ﺇﻻ ﺒﺎﺴﺘﻘﺎﻤﺔ ﺍﻟﻔﻁﺭﺓ ﻋﻠﻰ ﺍﻟﺼﺭﺍﻁ ﺍﻟﻤﺴﺘﻘﻴﻡ ،ﻭﻻ ﺘﺒﺩﻴل ﻟﺨﻠﻕ ﺍﷲ. ﺎﻤﺴ ﹰﺎ :ﺃﻭﺩ ﺍﷲ ﺘﻌﺎﻟﻰ ﻓﻲ ﺃﺼــل ﺍﻟﻔﻁﺭﺓ ﺍﻟﺒﺸﺭﻴﺔ ﺍﻟﻨﺯﻋﺔ ﺇﻟﻰ ﺍﻟﺤﺭﻴﺔ ﻭﺍﻻﺴﺘﻘﻼل ﻓﻘﺎل } :ﻓﻤﻥ ﺸﺎﺀ ﻓﻠﻴﺅﻤﻥ ﻭﻤﻥ ﺸﺎﺀ ﻓﻠﻴﻜﻔﺭ { ]ﺍﻟﻜﻬﻑ ، [29 : ﻭﻗﺎل } :ﺨﻠﻕ ﺍﻹﻨﺴﺎﻥ ﻤﻥ ﻨﻁﻔﺔ ﻓ ﺫﺍ ﻫﻭ ﺨﺼﻴﻡ ﻤﺒﻴﻥ { ]ﺍﻟﻨﺤل .[4 :
ﺴﺎﺩﺴﺎ :ﺠﻌل ﺍﷲ ﺘﻌﺎﻟﻰ ﻓﻲ ﺃﺼل ﺍﻟﻔﻁﺭﺓ ﺍﻓﺘﻘﺎﺭ ﺍﻹﻨﺴﺎﻥ ﺇﻟﻰ ﺨﺎﻟﻘﻪ ﻭﻋﺒﻭﺩﻴﺘﻪ ﻟﻪ ﺍﻀﻁﺭﺍﺭﺍ ﻤﻬﻤﺎ ﺃﻋﺭ ﻭﻨﺄ ﺒﺠﺎﻨﺒﻪ ﻜﻤﺎ ﻓﻲ ﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ } :ﻀل ﻤﻥ ﺘﺩﻋﻭﻥ ﺇﻻ ﺇﻴﺎ { ]ﺍﻹﺴﺭﺍﺀ } ، [67 :ﺇﻟﻴﻪ ﺘﺠﺄﺭﻭﻥ { ]ﺍﻟﻨﺤل .[53 :ﻜﺫﻟﻙ ﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ : } ﻭﺇﺫ ﺃﺨﺫ ﺭﺒﻙ ﻤﻥ ﺒﻨﻲ ﺁﺩﻡ ﻤﻥ ﻅﻬﻭﺭﻫﻡ ﺫﺭﻴﺘﻬﻡ ﻭﺃﺸﻬﺩﻫﻡ ﻋﻠﻰ ﺃﻨﻔﺴﻬﻡ ﺃﻟﺴﺕ ﺒﺭﺒﻜﻡ ﻗﺎﻟﻭﺍ ﺒﻠﻰ ﺸﻬﺩﻨﺎ { ]ﺍ ﻋﺭﺍﻑ .[127 :ﻟﺫﻟﻙ ﻴﻅل ﺍﻹﻨﺴﺎﻥ ﺸﺩﻴﺩ ﺍﻻﺭﺘﺒﺎﻁ ﺒﻌﺎﻟﻡ ﺍﻟﻐﻴﺏ ﺃﻴﺎ ﻜﺎﻥ ﻨﻭ ﻫﺫﺍ ﺍﻻﺭﺘﺒﺎﻁ ،ﻭﺘﻅل ﺤﻴﺎﺘﻪ ﻓﻲ ﻋﺎﻟﻡ ﺍﻟﺸﻬﺎﺩﺓ ﺸﺎﻫﺩﺍ ﻋﻠﻰ ﻫﺫ ﺍﻟﻌﻼﻗﺔ.
ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺒﺠﻤﻴﻊ ﻤﻅﺎﻫﺭﻫﺎ ﻓﻲ ﺍﻟﺯﻤﺎﻥ ﻭﺍﻟﻤﻜﺎﻥ ﺇﻨﻤﺎ ﻫﻲ ﺍﻟﺘﺠﻠﻴﺎﺕ ﺍﻟﺘﻔﺼﻴﻠﻴﺔ ﻟﺘﻔﺎﻋل ﻜﻠﻴﺎﺕ ﺍﻟﻔﻁﺭﺓ ﺍﻟﺒﺸﺭﻴﺔ ﺍﻟﻤﺫﻜﻭﺭﺓ ﺁﻨﻔﺎ ﻤﻊ ﻜﻠﻴﺎﺕ ﺯﻴﻨﺔ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺩﻨﻴﺎ ” ﺍﻟﻤﺎل ،ﺍﻟﺒﻨﻭﻥ “ ﻜﻤﺎ ﺴﻭﻑ ﻨﺒﻴﻥ ﺃﺩﻨﺎ .ﻭﺠﻤﺎ ﻫﺫﺍ ﺍﻟﺘﻔﺎﻋل ﺒﻜﻠﻴﺎﺘﻪ ﻭﺘﺠﻠﻴﺎﺘﻪ ﻫﻭ ﺍﻟﻤﻘﺼﻭﺩ ،ﻓﻴﻤﺎ ﻨﺭ ،ﺒﻔﻁﺭﺓ ﺍﷲ ﺍﻟﺘﻲ ﻓﻁﺭ ﺍﻟﻨﺎﺱ ﻋﻠﻴﻬﺎ ،ﻭﻟﺫﻟﻙ ﺨﻠﻘﻬﻡ ﻭﻻ ﺘﺒﺩﻴل ﻟﺨﻠﻕ ﺍﷲ.
ﺇﺫﻥ ﻗﻭل ﺍﷲ ﺘﻌﺎﻟﻰ ﺃﻥ ﺍﻟﺩﻴﻥ ﺍﻟﻘﻴﻡ ﻫﻭ ﻫﺫ ﺍﻟﻔﻁﺭﺓ ﺍﻟﺘﻲ ﻓﻁﺭ ﺍﻟﻨﺎﺱ ﻋﻠﻴﻬﺎ ﻴﻌﻨﻲ ، ﻓﻲ ﺭﺃﻱ ﺍﻟﺒﺎﺤﺙ ،ﺃﻨﻪ ﻴﻌﺎﺩﻟﻬﺎ ﻤﻌﺭﻓﻴﺎ ﺤﻴﺙ ﻴﺒﻴﻥ ﺍﻟﻘﺭﺁﻥ ﺃﺼﻭل ﺍﻟﺨﻠﻕ ﻓﻲ ﻋﺎﻟﻡ ﺍﻟﻐﻴﺏ
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ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﻨﻅﺎﻤﻬﺎ ﺍﻟﻤﻌﺭﻓﻲ ﻓﻲ ﺍﻟﻘﺭﺁﻥ
ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻔﻠﺴﻔﺔ
ﻭﺍﻟﺤﻜﻤﺔ ﻤﻨﻪ ،ﻭﻴﻔﺴﺭ ” ﺨﻁﺔ ﺍﻟﺨﻠﻕ ﺍﻟﻌﺎﻤﺔ “ ) (1ﻓﻲ ﻋﺎﻟﻡ ﺍﻟﺸﻬﺎﺩﺓ ﻭﺘﺠﻠﻴﺎﺘﻬﺎ ﻋﺒﺭ ﺍﻟﺘﺎﺭﻴ ،ﻡ ﻴﺒﻴﻥ ﻤ ﻻﺘﻬﺎ ﻭﺘﺄﻭﻴﻠﻬﺎ ﻤﺭﺓ ﺃﺨﺭ ﺭﺠﻌﻲ ﺇﻟﻰ ﻋﺎﻟﻡ ﺍﻟﻐﻴﺏ .ﻭﺒﻨﺎﺀ ﻋﻠﻰ ﺫﻟﻙ ﻴﻀﻊ ﺍﻟﻭﺤﻲ ﺍﻟﻜﺭﻴﻡ ﺃﺼﻭل ﺍﻟﻌﻠﻡ ﺍﻟﺫﻱ ﻴﺴﺘﺒﻴﻥ ﺒﻪ ﺼﺭﺍﻁ ﺍﷲ ﺍﻟﻤﺴﺘﻘﻴﻡ ﺍﻟﻤﺒﻨﻲ ﻋﻠﻰ ﺃﺼﻭل ﺍﻟﺘﻘﻭ ﻓﻲ ﺍﻟﻨﻔﺱ ﺍﻋﺘﻘﺎﺩﺍ ﻭﻋﻠﻰ ﺃﺼﻭل ﺯﻴﻨﺔ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺩﻨﻴﺎ ﻋﻤﻼ ﺼﺎﻟﺤﺎ ، ﻭﻟﺘﺴﺘﺒﻴﻥ ﺒﻪ ﻜﺫﻟﻙ ﺴﺒﻴل ﺍﻟﻤﺠﺭﻤﻴﻥ ﺍﻟﻤﺒﻨﻴﺔ ﻋﻠﻰ ﺃﺼﻭل ﺍﻟﻔﺠﻭﺭ ﻓﻲ ﺍﻟﻨﻔﺱ ﺍﻋﺘﻘﺎﺩﺍ ﻭﻋﻠﻰ ﺃﺼﻭل ﺯﻴﻨﺔ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺩﻨﻴﺎ ﺴﻌﻴﺎ ﻓﻲ ﺍ ﺭ ﻓـﺴﺎﺩﺍ } :ﻭﺃﻥ ﻫـﺫﺍ ﺼﺭﺍﻁﻲ ﻤﺴﺘﻘﻴﻤﺎ ﻓﺎﺘﺒﻌﻭ ﻭﻻ ﺘﺘﺒﻌﻭﺍ ﺍﻟﺴﺒل ﻓﺘﻔﺭﻕ ﺒﻜﻡ ﻋﻥ ﺴﺒﻴﻠﻪ { ]ﺍ ﻨﻌﺎﻡ } ،[151 :ﻭﻜﺫﻟﻙ ﻨﻔﺼل ﺍ ﻴﺎﺕ ﻭﻟﺘﺴﺘﺒﻴﻥ ﺴﺒﻴل ﺍﻟﻤﺠﺭﻤﻴﻥ { ]ﺍ ﻨﻌﺎﻡ .[55 :ﻜل ﺫﻟﻙ ﺤﺘﻰ ﻴﺤﻴﻰ ﻤﻥ ﺤﻲ ﻋﻥ ﺒﻴﻨﺔ ﻭﻴﻬﻠﻙ ﻤﻥ ﻫﻠﻙ ﻋﻥ ﺒﻴﻨﺔ ﻭﻤﺎ ﺭﺒﻙ ﺒﻅﻼﻡ ﻟﻠﻌﺒﻴﺩ.
ﺴﺎﺒﻌﺎ :ﻨﺨﻠﺹ ﻤﻤﺎ ﺴﺒﻕ ﺇﻟﻰ ﺃﻥ ﺍ ﺼﻭل ﺍﻟﻤﻌﺭﻓﻴﺔ ﻟﻠﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻴﻨﺒﻐﻲ ﺃﻥ ﺘﺴﺘﻘﻲ ﻤﻥ ﺍﻟﻭﺤﻲ ﺍﻟﻜﺭﻴﻡ ” ﺍﺒﺴﺘﻤﻭﻟﻭﺠﻴﺎ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ “ ،ﻜﻤﺎ ﺃﻥ ﺍﻟﺴﻨﻥ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺍﻟﻨﺎﺠﻤﺔ ﻋﻥ ﺘﻔﺎﻋل ﺍﻟﻔﻁﺭﺓ ﺍﻟﺒﺸﺭﻴﺔ ﻤﻊ ﺯﻴﻨﺔ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺩﻨﻴﺎ ﻭﺍﻟﻤﻜﺘﺸﻔﺔ ﻭﺍﻟﻤﺅﻜﺩﺓ ﺒﻭﺍﺴﻁﺔ ﺍﻟﺒﺤﺙ ﺍﻟﻌﻠﻤﻲ ﺍﻟﻤﻭﻀﻭﻋﻲ ” ﺃﻨﻁﻠﻭﺠﻴﺎ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ “ ﻻ ﻴﻤﻜﻥ ﺃﻥ ﺘﺘﻌﺎﺭ ﻤﻊ ﺃﺤﻜﺎﻡ ﺍﻟﻭﺤﻲ ﺍﻟﻤﺘﻌﻠﻘﺔ ﺒﻬﺎ ،ﺒل ﺘﺅﺩﻱ ﺇﻟﻰ ﺭﺍﺀ ﻓﻲ ﺍﻟﻔﻬﻡ ﺍﻟﺒﺸﺭﻱ ﻟﺤﻜﻤﺔ ﺍﻟﺘﺸﺭﻴﻊ ﺍﻹﺴﻼﻤﻲ ﻭﻋﻠﻠﻪ ﻭﻤﻘﺎﺼﺩ .ﻫﺫﺍ ﻴﻌﻨﻲ ﺃﻴﻀﺎ ﺃﻥ ﺍﻟﺴﻨﻥ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ،ﻜﻤﺎ ﺍﻟﺴﻨﻥ ﺍﻟﻁﺒﻴﻌﻴﺔ ،ﻫﻲ ﻤﺤﺩﺩ ﻤﻨﻬﺠﻲ ﻓﻲ ﻓﻬﻤﻨﺎ ﻟﻠﻭﺤﻲ ﻭﻤﺭﺍﻤﻴﻪ.
) ( ﻁﺔ ﺍﻟ ﻠﻕ ﺍﻟﻌﺎﻤﺔ :
ﺇﻥ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻴﺨﺒﺭﻨﺎ ﺃﻥ ﺍﷲ ﺘﻌﺎﻟﻰ ﺨﻠﻕ ﺍﻹﻨﺴﺎﻥ ﻟﻌﺒﺎﺩﺘﻪ } :ﻭﻤﺎ ﺨﻠﻘﺕ ﺍﻟﺠﻥ ﻭﺍﻹﻨﺱ ﺇﻻ ﻟﻴﻌﺒﺩﻭﻥ { ]ﺍﻟﺫﺍﺭﻴﺎﺕ .[56 :ﻭﻟﻜﻥ ﺍﷲ ﺘﻌﺎﻟﻰ ﻴﺨﺒﺭﻨﺎ ﺃﻴﻀﺎ ﺃﻨﻪ ﺇﻨﻤﺎ ﺨﻠﻕ ﺍﻹﻨﺴﺎﻥ ﻟﻴﺒﺘﻠﻴﻪ ﺒﻁﻠﺏ ﺍﻟﻌﻤل ﺍﻟﺼﺎﻟ ﻤﻨﻪ } :ﺍﻟﺫﻱ ﺨﻠﻕ ﺍﻟﻤﻭﺕ ﻭﺍﻟﺤﻴﺎﺓ ﻟﻴﺒﻠﻭﻜﻡ ﺃﻴﻜﻡ ـــــــــــــــــــــــــــــــــــــــــــ )(1
ﺭﺍﺠﻊ ﺃﺒﺤﺎ ﻨﺎ ﺍﻟﻤﻭﺴﻌﺔ ﻋﻥ ” ﻁﺔ ﺍﻟ ﻠﻕ ﺍﻟﻌﺎﻤﺔ “ ﻻﺴﻴﻤﺎ ﺍﻟﻤﺭﺠﻊ ﺍ ﺘﻲ ” :ﺭ ﻴﺔ ﻗﺭﺁﻨﻴﺔ ﻟﻠﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﺘﺠﻠﻴﺎﺘﻬﺎ ﺍﻻﻗﺘﺼﺎﺩﻴﺔ “ ﻤﻥ ﺇﺼﺩﺍﺭﺍﺕ ﺍﻟﻤﺭﻜﺯ ﺍﻟﻌﺎﻟﻤﻲ ﺒﺤﺎﺙ ﺍﻹﻴﻤﺎﻥ
)ﺍﻟﺨﺭﻁﻭﻡ ، (1999 ،ﻭﻜﺫﻟﻙ ﺃﻨﻅﺭ ﻤﺎ ﺃﻭﺠﺯﻨﺎ ﺤﻭل ﻫﺫﺍ ﺍﻟﻤﻭﻀﻭ ﻓﻲ ﺍﻟﺼﻔﺤﺎﺕ ﺍﻟﺘﺎﻟﻴﺔ
ﻤﻥ ﻫﺫﺍ ﺍﻟﺒﺤﺙ .ﻴﻤﻜﻥ ﺃﻴﻀﺎ ﺍﻟﺭﺠﻭ ﺇﻟﻰ ﺍﻟﺒﺤﺙ ﺍﻟﻤﻭﺴﻊ ﺤﻭل ﺍﻟﻤﻭﻀﻭ ﺒﺎﻟﻠﻐﺔ ﺍﻹﻨﺠﻠﻴﺯﻴﺔ
ﻜﻤﺎ ﻓﻲ ﺍﻟﻤﺭﺠﻌﻴﻥ ﺍﻹﻨﺠﻠﻴﺯﻴﻴﻥ ) (1ﻭ ).(2
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ﺩ .ﻤﺤﻤﺩ ﺍﻟﺤﺴﻥ ﺒﺭﻴﻤﺔ
ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﺃﺤﺴﻥ ﻋﻤﻼ { ]ﺍﻟﻤﻠﻙ ، [2 :ﻭﺃﻨﻪ ﺘﻌﺎﻟﻰ ﺃﻴﻀﺎ ﺨﻠﻕ ﺍﻹﻨﺴﺎﻥ ﻤﺨﺘﺎﺭﺍ ﺫﺍ ﺇﺭﺍﺩﺓ ﻟﻴﺅﻤﺭ ﺒﺎﻟﺸﻜﺭ ﺘﻜﻠﻴﻔﺎ } :ﺇﻨﺎ ﻫﺩﻴﻨﺎ ﺍﻟﺴﺒﻴل ﺇﻤﺎ ﺸﺎﻜﺭﺍ ﻭﺇﻤﺎ ﻜﻔﻭﺭﺍ { ]ﺍﻹﻨﺴﺎﻥ } ، [3 :ﺇﻥ ﺘﻜﻔﺭﻭﺍ ﻓ ﻥ ﺍﷲ ﻨﻰ ﻋﻨﻜﻡ ﻭﻻ ﻴﺭﻀﻰ ﻟﻌﺒﺎﺩ ﺍﻟﻜﻔﺭ ،ﻭﺇﻥ ﺘﺸﻜﺭﻭﺍ ﻴﺭﻀﻪ ﻟﻜﻡ { ]ﺍﻟﺯﻤﺭ .[7 :
ﺇﻥ ﺍﻟﻀﺎﺒﻁ ﺍﻟﻤﻨﻬﺠﻲ ﺍﻟﺫﻱ ﻴﺭﺒﻁ ﺒﻴﻥ ﻫﺫ ﺍ ﻴﺎﺕ ﻫﻭ ﺃﻥ ﻋﺒﺎﺩﺓ ﺍﷲ ﺘﻌﺎﻟﻰ ﺃﺼﻠﻬﺎ ﻭﻤﺎ ﻫﻲ ﺍﻟﻌﻤل ﺍﻟﺼﺎﻟ ﺍﻟﺫﻱ ﻤﺭﺘﻪ ﺍﻟﺸﻜﺭ .ﻭﻟﻜﻥ ﻤﺎ ﻫﻭ ﻤﻴﺩﺍﻥ ﺍﻟﻌﻤل ﺍﻟﺼﺎﻟ ﻁﺒﻴﻌﺔ ﻫﺫﺍ ﺍﻻﺒﺘﻼﺀ ﺍﻟﺫﻱ ﻗﺩ ﻴﺅﺩ ﺇﻟﻰ ﺍﻟﺸﻜﺭ ﻭﻗﺩ ﻴﺅﺩ ﺇﻟﻰ ﺍﻟﻜﻔﺭ ﻭﻤﺎ ﻋﻼﻗﺔ ﻜل ﻫﺫﺍ ﺒﻘﻀﻴﺘﻨﺎ ﺍﻟﻤﻌﺭﻓﻴﺔ ﺇﻥ ﺍﻹﺠﺎﺒﺔ ﻋﻠﻰ ﺠﻤﻴﻊ ﻫﺫ ﺍ ﺴﺌﻠﺔ ﻨﺠﺩﻫﺎ ﻓﻲ ﻨﺎﻴﺎ ” ﺨﻁﺔ ﻭﺨﻠﻕ ﺍﻹﻨﺴﺎﻥ ﺍﻟﺨﻠﻕ ﺍﻟﻌﺎﻤﺔ “ ﺍﻟﺘﻲ ﺒﻤﻘﺘﻀﺎﻫﺎ ﺨﻠﻕ ﺍﷲ ﺘﻌﺎﻟﻰ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍ ﺭ ﻟﻴﻜﻭﻥ ﻤﺤﻭﺭ ﻫﺫ ﺍﻟﺨﻁﺔ ﺍﻟﻤﺤﻜﻤﺔ.
ﺇﻥ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻴﺨﺒﺭﻨﺎ ﺃﻥ ﻫﺫﺍ ﺍﻻﺒﺘﻼﺀ ﺇﻨﻤﺎ ﺍﺒﺘﺩﺍﺅ ﻭﻤﺠﺎﻟﻪ ﺍ ﻭل ﻫﻭ ” ﺯﻴﻨﺔ ﺯﻴﻨﺔ ﻟﻬﺎ ﻟﻨﺒﻠﻭﻫﻡ ﺃﻴﻬﻡ ﺃﺤﺴﻥ ﻋﻤﻼ { ﺍﻟﺤﻴﺎﺓ ﺍﻟﺩﻨﻴﺎ “ } :ﺇﻨﺎ ﺠﻌﻠﻨﺎ ﻤﺎ ﻋﻠﻰ ﺍ ﺭ ]ﺍﻟﻜﻬﻑ .[7 :ﻭﻴﻔﺼل ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﺃﻥ ﻫﺫ ﺍﻟﺯﻴﻨﺔ ﺘﺘﻤ ل ﻓﻲ ” ﺍﻟﻤﺎل “ ﻭ ” ﺍﻟﺒﻨﻭﻥ “ } :ﺍﻟﻤﺎل ﻭﺍﻟﺒﻨﻭﻥ ﺯﻴﻨﺔ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺩﻨﻴﺎ { ]ﺍﻟﻜﻬﻑ .[46 :ﻭﻟﻜﻥ ﻤﺎﺫﺍ ﺃﻭﺩ ﺍﷲ ﻓﻲ ﺍﻹﻨﺴﺎﻥ ﻟﻴﺠﻌﻠﻪ ﻗﺎﺒﻼ ﻟﻼﺒﺘﻼﺀ ﻓﻲ ﺍﻟﻤﺎل ﻭﺍﻟﺒﻨﻴﻥ ﻴﺨﺒﺭﻨﺎ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﺃﻥ ﺍﻹﺠﺎﺒﺔ ﺇﻨﻤﺎ ﺘﻜﻤﻥ ﻓﻲ ﻁﺒﻴﻌﺔ ﺍﻟﻨﻔﺱ ﺍﻟﺒﺸﺭﻴﺔ ﺍﻟﺘﻲ ﺃﻟﻬﻤﻬﺎ ﺍﷲ ﺘﻌﺎﻟﻰ ﺩﻭﺍﻓﻊ ﺍﻟﻔﺠﻭﺭ ” ﺍﻟﺸ ، ﺍﻟﺒﺨل ،ﺍﻟﻜﺒﺭ ،ﺍﻟﺤﺴﺩ ،ﺍﻟﻌﺠﻠﺔ ،ﺍﻟﻁﻤﻊ ..ﺍﻟ “ﻭﺩﻭﺍﻓﻊ ﺍﻟﺘﻘﻭ ” ﺍﻟﺼﺩﻕ ،ﺍﻟﺘﻭﺍﻀﻊ ،ﺍﻟﺴﺨﺎﺀ ،ﺍﻟﺼﺒﺭ ،ﺍﻟﺭﺤﻤﺔ ،ﺍﻟﻌﺩل ،ﺍﻹﺤﺴﺎﻥ..ﺍﻟ “ } :ﻭﻨﻔﺱ ﻭﻤﺎ ﺴﻭﺍﻫﺎ ﻓﺄﻟﻬﻤﻬﺎ ﻓﺠﻭﺭﻫﺎ ﻭﺘﻘﻭﺍﻫﺎ .ﻗﺩ ﺃﻓﻠ ﻤﻥ ﺯﻜﺎﻫﺎ ﻭﻗﺩ ﺨﺎﺏ ﻤﻥ ﺩﺴﺎﻫﺎ { ]ﺍﻟﺸﻤﺱ .[7 : ﺇﺫﻥ ﻟﺩﻴﻨﺎ ﻼ ﺔ ﻤﺘﻐﻴﺭﺍﺕ ﻴﻨﺒﻐﻲ ﺃﻥ ﺘﺘﻔﺎﻋل ﻟﻴﺘﻡ ﺍﻻﺒﺘﻼﺀ ،ﺃﻻ ﻭﻫﻰ :ﺍﻟﻨﻔﺱ ، ﺍﻟﻤﺎل ،ﺍﻟﺒﻨﻭﻥ .ﺇﺫﻥ ﻤﺎ ﻫﻲ ﻋﻼﻗﺔ ” ﺍﻟﻨﻔﺱ “ ﺒﻌﻨﺼﺭﻱ ” ﺍﻟﻤﺎل “ ﻭ “ ﺍﻟﺒﻨﻭﻥ “ ﻴﺨﺒﺭﻨﺎ ﺍﷲ ﺘﻌﺎﻟﻰ ﺃﻨﻪ ﺃﻭﺩ ﻓﻲ ﺍﻟﻤﺎل ﻭﺍﻟﺒﻨﻴﻥ ﺸﻬﻭﺍﺕ ﻭﻟﺫﺓ ﺤﺒﺒﻬﺎ ﺇﻟﻰ ﺍﻟﻨﻔﺱ ﻭﺯﻴﻨﻬﺎ ﻟﻬﺎ } :ﺯﻴﻥ ﻟﻠﻨﺎﺱ ﺤﺏ ﺍﻟﺸﻬﻭﺍﺕ ﻤﻥ ﺍﻟﻨﺴﺎﺀ ﻭﺍﻟﺒﻨﻴﻥ ﻭﺍﻟﻘﻨﺎﻁﻴﺭ ﺍﻟﻤﻘﻨﻁﺭﺓ ﻤﻥ ﺍﻟﺫﻫﺏ ﻭﺍﻟﻔﻀﺔ ﻭﺍﻟﺨﻴل ﺍﻟﻤﺴﻭﻤﺔ ﻭﺍ ﻨﻌﺎﻡ ﻭﺍﻟﺤﺭﺙ .ﺫﻟﻙ ﻤﺘﺎ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺩﻨﻴﺎ { ]ﺁل ﻋﻤﺭﺍﻥ : .[14ﻜﺫﻟﻙ ﻨﻼﺤﻅ ﺃﻥ ﻫﺫ ﺍ ﻴﺔ ﺍﻟﻜﺭﻴﻤﺔ ﻗﺩ ﻓﺼﻠﺕ ﻋﻨﺼﺭ ” ﺍﻟﺒﻨﻴﻥ “ ﺇﻟﻰ ” ﺍﻟﻨﺴﺎﺀ “ ﺇﺸﺎﺭﺓ ﺇﻟﻰ ﻋﻼﻗﺔ ﺍﻟﺭﺠل ﺒﺎﻟﻤﺭﺃﺓ ﻭﻤﺎ ﻴﻜﺘﻨﻔﻬﺎ ﻤﻥ ﺍﺒﺘﻼﺀ ﺍﻟﺠﻨﺱ ﺍﺒﺘﺩﺍﺀ ﻭ ﻴﺭ ﻤﻥ ﺍﻻﺒﺘﻼﺀﺍﺕ ﺍﻟﺘﻲ ﺘﺘﺭﺘﺏ ﻋﻠﻰ ﻫﺫ ﺍﻟﻌﻼﻗﺔ ،ﻭﺇﻟﻰ ﺍ ﺒﻨﺎﺀ ﻤﻥ ﺫﻜﻭﺭ ﻭﺇﻨﺎﺙ ﺇﺸﺎﺭﺓ ﺇﻟﻰ ﻤﺭﺓ ﺍﻟﻌﻼﻗﺔ ﺒﻴﻥ ﺍﻟﺭﺠل ﻭﺍﻟﻤﺭﺃﺓ ﻭﺍﻻﺒﺘﻼﺀ ﺍﻟﻤﺴﺘﻘل ﺍﻟﺫﻱ ﻴﻤﻜﻥ ﺃﻥ ﻴﺘﺭﺘﺏ ﻋـﻠﻴﻪ 22
ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﻨﻅﺎﻤﻬﺎ ﺍﻟﻤﻌﺭﻓﻲ ﻓﻲ ﺍﻟﻘﺭﺁﻥ
ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻔﻠﺴﻔﺔ
ﺤﺒﻬﻡ ” :ﺍ ﺒﻨﺎﺀ ﻤﺠﺒﻨﺔ ﻤﺒﺨﻠﺔ] ...ﺍﻟﺤﺩﻴﺙ[ “ ،ﺃﻭ ﺒﺭﻫﻡ } :ﻓﻠﻤﺎ ﺁﺘﺎﻫﻤﺎ ﺼﺎﻟﺤﺎ ﺠﻌﻼ ﻟﻪ ﺸﺭﻜﺎﺀ ﻓﻴﻤﺎ ﺁﺘﺎﻫﻤﺎ { ]ﺍ ﻋﺭﺍﻑ ،[190 :ﺃﻭ ﻋﻘﻭﻗﻬﻡ } :ﻭﺃﻤﺎ ﺍﻟﻐﻼﻡ ﻓﻜﺎﻥ ﺃﺒﻭﺍ ﻤﺅﻤﻨﻴﻥ ﻓﺨﺸﻴﻨﺎ ﺃﻥ ﻴﺭﻫﻘﻬﻤﺎ ﻁﻐﻴﺎﻨﺎ ﻭﻜﻔﺭﺍ { ]ﺍﻟﻜﻬﻑ } ، [8 :ﻴﺎ ﺃﻴﻬﺎ ﺍﻟﺫﻴﻥ ﺁﻤﻨﻭﺍ ﺇﻥ ﻤﻥ ﺃﺯﻭﺍﺠﻜﻡ ﻭﺃﻭﻻﺩﻜﻡ ﻋﺩﻭ ﻟﻜﻡ ﻓﺎﺤﺫﺭﻭﻫﻡ { ]ﺍﻟﺘﻐﺎﺒﻥ .[14 :
ﻭﻓﺼﻠﺕ ﺍ ﻴﺔ ﻋﻨﺼﺭ ” ﺍﻟﻤﺎل “ ﺇﻟﻰ ﺍﻟ ﺭﻭﺓ ﺍﻟﻤﻌﺩﻨﻴﺔ ،ﺍﻟ ﺭﻭﺓ ﺍﻟﺤﻴﻭﺍﻨﻴﺔ ،ﺍﻟ ﺭﻭﺓ ﺍﻟﺯﺭﺍﻋﻴﺔ ،ﻭﻤﺎ ﻴﻨﺠﻡ ﻋﻥ ﻫﺫ ﺍﻟﻤﺠﺎﻻﺕ ﻤﻥ ﺴﻠﻊ ﺍﻗﺘﺼﺎﺩﻴﺔ ﺒﻔﻌل ﺍﻟﻘﻴﻤﺔ ﺍﻟﻤﻀﺎﻓﺔ ﺘﻜﻭﻥ ﻓﺘﻨﺔ ﻤﺴﺘﻘﻠﺔ ﻟ ﻨﺴﺎﻥ .ﻭﺠﻤﺎ ﺫﻟﻙ ﻜﻠﻪ ﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ } :ﺇﻨﻤﺎ ﺃﻤﻭﺍﻟﻜﻡ ﻭﺃﻭﻻﺩﻜﻡ ﻓﺘﻨﺔ { ]ﺍﻟﺘﻐﺎﺒﻥ.[15:
ﺍﻟﻤﺘﺘﺒﻊ ﻟﻬﺫ ﺍﻟﻤﻔﺎﻫﻴﻡ ﺍﻟ ﻼ ﺔ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻴﺠﺩ ﺃﻨﻬﺎ ﻭﺭﺩﺕ ﺃﺤﻴﺎﻨﺎ ﻤﻌﺒﺭﺓ ﻋﻥ ﺠﻤﻠﺔ ﺍﻟﻤﻀﻤﻭﻥ ﺍﻟﺫﻱ ﻴﺤﺘﻭﻴﻪ ﺍﻟﻤﻔﻬﻭﻡ ،ﻭﺃﺤﻴﺎﻨﺎ ﺘﺭﺩ ﻤﻔﺼﻠﺔ ﻫﺫﺍ ﺍﻟﻤﻀﻤﻭﻥ ﺇﻟﻰ ﻋﻨﺎﺼﺭ ﺍ ﺴﺎﺴﻴﺔ ،ﻓﻤ ﻼ ﻭﺭﺩ ﻤﻔﻬﻭﻡ ﺍﻟﻨﻔﺱ ﺒﻤﻌﻨﻰ ﺫﻟﻙ ﺍﻟﻌﻨﺼﺭ ﻴﺭ ﺍﻟﻤﺎﺩﻱ ﺍﻟﻤﻤﺘﺯ ﺒﺠﺴﺩ ﺍﻹﻨﺴﺎﻥ } :ﺍﷲ ﻴﺘﻭﻓﻰ ﺍ ﻨﻔﺱ ﺤﻴﻥ ﻤﻭﺘﻬﺎ ﻭﺍﻟﺘﻲ ﻟﻡ ﺘﻤﺕ ﻓﻲ ﻤﻨﺎﻤﻬﺎ ، ﻓﻴﻤﺴﻙ ﺍﻟﺘﻲ ﻗﻀﻰ ﻋﻠﻴﻬﺎ ﺍﻟﻤﻭﺕ ﻭﻴﺭﺴل ﺍ ﺨﺭ ﺇﻟﻰ ﺃﺠل ﻤﺴﻤﻰ ﺇﻥ ﻓﻲ ﺫﻟﻙ ﻴﺎﺕ ﻟﻘﻭﻡ ﻴﺘﻔﻜﺭﻭﻥ { ]ﺍﻟﺯﻤﺭ ، [42 :ﻭﻟﻜﻨﻪ ﺃﻴﻀﺎ ﻭﺭﺩ ﺒﻤﻌﻨﻰ ﻜل ﺍﻹﻨﺴﺎﻥ } :ﻭﻤﺎ ﺘﺩﺭ ﺘﻤﻭﺕ { ]ﻟﻘﻤﺎﻥ .[34 :ﻜﺫﻟﻙ ﻨﻔﺱ ﻤﺎﺫﺍ ﺘﻜﺴﺏ ﺩﺍ ﻭﻤﺎ ﺘﺩﺭ ﻨﻔﺱ ﺒﺄﻱ ﺃﺭ ﻤﻔﻬﻭﻡ ﺍﻟﺒﻨﻴﻥ ﻴﺭﺩ ﺃﺤﻴﺎﻨﺎ ﻟﻴﻌﺒﺭ ﻋﻥ ﻤﺠﻤل ﻋﻼﻗﺔ ﺍﻻﺒﺘﻼﺀ ﺍﻟﻜﺎﻤﻨﺔ ﻓﻴﻪ } :ﺍﻟﻤﺎل ﻭﺍﻟﺒﻨﻭﻥ ﺯﻴﻨﺔ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺩﻨﻴﺎ { ]ﺍﻟﻜﻬﻑ ، [46 :ﻭﻫﻰ ﻋﻼﻗﺔ ” ﺭﺠل -ﺍﻤﺭﺃﺓ -ﺃﺒﻨﺎﺀ “ ﻭﺃﺤﻴﺎﻨﺎ ﻴﺭﺩ ﺒﻤﻌﻨﻰ ﺍ ﺒﻨﺎﺀ ،ﺫﻜﻭﺭﺍ ﻭﺇﻨﺎ ﺎ ،ﻤﻘﺎﺒل ﺍﻟﺯﻭﺠﺔ } :ﻭﺍﷲ ﺠﻌل ﻟﻜﻡ ﻤﻥ ﺃﻨﻔﺴﻜﻡ ﺃﺯﻭﺍﺠﺎ ﻭﺠﻌل ﻟﻜﻡ ﻤﻥ ﺃﺯﻭﺍﺠﻜﻡ ﺒﻨﻴﻥ ﻭﺤﻔﺩﺓ { ]ﺍﻟﻨﺤل .[72 :ﻭﺃﺨﻴﺭﺍ ﻴﺭﺩ ﻤﻔﻬﻭﻡ ﺍﻟﺒﻨﻴﻥ ﺒﻤﻌﻨﻰ ﺍﻟﺫﻜﻭﺭ ﻤﻥ ﺍ ﺒﻨﺎﺀ ﻤﻘﺎﺒل ﺍﻟﺒﻨﺎﺕ } :ﻓﺎﺴﺘﻔﺘﻬﻡ ﺃﻟﺭﺒﻙ ﺍﻟﺒﻨﺎﺕ ﻭﻟﻬﻡ ﺍﻟﺒﻨﻭﻥ { ]ﺍﻟﺼﺎﻓﺎﺕ .[149 :ﻭﻴﺭﺩ ﻜﺫﻟﻙ ﻤﻔﻬﻭﻡ ﺍﻟﻤﺎل ﺒﺫﺍﺕ ﺍﻟﻁﺭﻴﻘﺔ ﻭﻟﻜﻥ ﺒﺘﻔﺎﺼﻴل ﺃﻜ ﺭ ﻟﻜ ﺭﺓ ﺃﻨﻭﺍﻋﻪ ﻭﺘﺠﻠﻴﺎﺘﻪ . ﺇﻥ ﻁﺒﻴﻌﺔ ﺍﻻﺒﺘﻼﺀ ﺍﻟﻤﺘﺭﺘﺏ ﻋﻠﻰ ﺘﻔﺎﻋﻼﺕ ﻫﺫ ﺍﻟﻌﻨﺎﺼﺭ ﺍﻟ ﻼ ﺔ ” ﺍﻟﻨﻔﺱ ،ﺍﻟﻤﺎل ، ﺍﻟﺒﻨﻭﻥ “ ﺇﻨﻤﺎ ﻴﻜﻤﻥ ﻓﻲ ﺃﻥ ﺍﷲ ﺘﻌﺎﻟﻰ ﺘﻌﺒﺩ ﺍﻹﻨﺴﺎﻥ ﺒﺄﻥ ﻁﻠﺏ ﻤﻨﻪ ﺸﻜﺭ ﻨﻌﻤﺘﻪ ﺍﻟﻤﺘﻤ ﻠﺔ ﻓﻲ ﺯﻴﻨﺔ ﺍﻟﺤـﻴﺎﺓ ﺍﻟﺩﻨﻴﺎ ،ﻭﺫﻟﻙ ﺒـﺄﻥ ﻴﻌﻤل ﻓﻴﻬﺎ ﺼﺎﻟﺤﺎ } :ﺇﻨﺎ ﻫﺩﻴﻨﺎ ﺍﻟﺴﺒﻴﻼ ﺇﻤﺎ ﺸﺎﻜﺭﺍ ﻭﺇﻤﺎ ﻜﻔﻭﺭﺍ { ]ﺍﻹﻨﺴﺎﻥ } [3 :ﺇﻥ ﺘﻜﻔﺭﻭﺍ ﻓ ﻥ ﺍﷲ ﻨﻰ ﻋﻨﻜﻡ ﻭﻻ ﻴﺭﻀﻰ ﻟﻌﺒﺎﺩ ﺍﻟﻜﻔﺭ ﻭﺇﻥ ﺘﺸﻜﺭﻭﺍ ﻴﺭﻀﻪ ﻟﻜﻡ { ]ﺍﻟﺯﻤﺭ } ، [7 :ﻭﺠﻌﻠﻨﺎ ﻟﻜﻡ ﻓﻴﻬﺎ ﻤﻌﺎﻴ ﻗﻠﻴﻼ ﻤﺎ ﺘﺸﻜﺭﻭﻥ { ]ﺍ ﻋﺭﺍﻑ .[7 : 23
ﺩ .ﻤﺤﻤﺩ ﺍﻟﺤﺴﻥ ﺒﺭﻴﻤﺔ
ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﺍﻟﺸﻜﺭ ﻋﻠﻰ ﺍﻟﻨﻌﻤﺔ ﺇﺫﻥ ﻫﻭ ﺠﻭﻫﺭ ﻋﺒﺎﺩﺓ ﺍﷲ ﺍﻟﻤﻁﻠﻭﺒﺔ ﺘﻜﻠﻴﻔﺎ ﻤﻥ ﺍﻟﺒﺸﺭ ﻋﻠﻰ ﺍ ﺭ .ﻭﻟﻜﻥ ﺍﻟﺸﻜﺭ ﺒﻬﺫﺍ ﺍﻟﻤﻌﻨﻰ ﻟﻜﻲ ﻴﺘﺤﻘﻕ ﻻ ﺒﺩ ﻤﻥ ﺃﻥ ﻴﺘﺤﻘﻕ ﺍﻟﻨﺎﺱ ﺒ ﻼ ﺔ ﺃﻤﻭﺭ :
ﺍﻟﻌﻠﻡ :ﺍﻟﻌﻠﻡ ﺃﻭﻻ ﺒﺄﺴﻤﺎﺀ ﻭﺼﻔﺎﺕ ﺍﷲ ﺍﻟﺘﻲ ﺘﺠﻌﻠﻪ ﻭﺤﺩ ﻤﻨﻌﻤﺎ ،ﻡ ﺍﻟﻌﻠﻡ ﺒﺎﻟﻨﻌﻤﺔ ﻭﺨﺼﺎﺌﺼﻬﺎ ﺍﻟﺘﻲ ﻴﺘﺤﻘﻕ ﺒﻬﺎ ﺘﻤﺎﻡ ﺍﻟﻤﻨﻔﻌﺔ ،ﻡ ﺍﻟﻌﻠﻡ ﺒﺎﻟﻤﻨﻌﻡ ﻋﻠﻴﻪ ” ﺍﻹﻨﺴﺎﻥ “ ﻤﻥ ﺤﻴﺙ ﻤﻘﻭﻤﺎﺘﻪ ﺍﻟﺘﻲ ﺘﺠﻌﻠﻪ ﻤﻨﺘﻔﻌﺎ ﺒﺘﻠﻙ ﺍﻟﻨﻌﻤﺔ ﻭﻜﻴﻑ ﻭﻤﺘﻰ ﻴﻜﻭﻥ ﺸﺎﻜﺭﺍ ، ﻭﻜﻴﻑ ﻭﻤﺘﻰ ﻴﻜﻭﻥ ﻜﺎﻓﺭﺍ. ﻫﻜﺫﺍ ﻴﺘﻭﻟﺩ ﺍﻟﻌﻠﻡ ﻜﻀﺭﻭﺭﺓ ﺘﺤﺘﻤﻬﺎ ﺍﻟﺭﺅﻴﺔ ﺍﻟﻘﺭﺁﻨﻴﺔ ﻟﻠﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ، ﻭﺴﻭﻑ ﻨﺘﺎﺒﻊ ﻜﻴﻑ ﻴﺘﻔﺎﻋل ﻫﺫﺍ ﺍﻟﻌﻠﻡ ﻤﻊ ﺍﻟﻤﺘﻐﻴﺭﺍﺕ ﺍ ﺨﺭ ﻟﻴﺘﺤﻘﻕ ﺍﻟﺸﻜﺭ ﷲ ﺘﻌﺎﻟﻰ. ﺍﻹﻴﻤﺎﻥ :ﺍﻟﻌﻠﻡ ﺍﻟﻀﺭﻭﺭﻱ ﺃﻋﻼ ﻴﺘﺭﺘﺏ ﻋﻠﻴﻪ ﺇﻴﻤﺎﻥ ﺒﻭﺠﻭﺩ ﺍﷲ ﺘﻌﺎﻟﻰ ﻤﺤﺼﻠﺘﻪ ﺤﺎل ﻗﻠﺒﻲ ﻤﻥ ﺍﻟﻁﻤﺄﻨﻴﻨﺔ ﻭﺍ ﻤﻥ ﻭﺍﻟﺴﻌﺎﺩﺓ ﻭﺇﺨﺒﺎﺕ ﺇﻟﻰ ﺍﷲ ﺘﻌﺎﻟﻰ ﻭﻨﻴﺔ ﺼﺎﺩﻗﺔ ﻭﻋﺯﻡ ﻗﻭ ﻋﻠﻰ ﺍﻟﻌﻤل ﺒﻤﻘﺘﻀﻰ ﺍﻟﻌﻠﻡ.
ﺍﻟﻌﻤل ﺍﻟﺼﺎﻟﺢ :ﻭﻫﻭ ﺍﻹﻗﺒﺎل ﻋﻠﻰ ﺯﻴﻨﺔ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺩﻨﻴﺎ ﺒﻤﻘﺘﻀﻰ ﺃﻤﺭ ﻭﻨﻬﻰ ﺍﻟﺸﺎﺭ ﻭﻤﻥ ﻡ ﺍﺴﺘﺨﺩﺍﻡ ﺍﻟﻨﻌﻤﺔ ﻓﻲ ﻤﻘﺘﻀﻰ ﺍﻟﺤﻜﻤﺔ .ﻫﺫﺍ ﻴﻘﺘﻀﻲ ﻤﻥ ﺍﻟﻨﻔﺱ ﺍﻻﻟﺘﺯﺍﻡ ﺒﻘﻴﻡ ﻭﺩﻭﺍﻓﻊ ﺍﻟﺘﻘﻭ ،ﻭﻫﺫﺍ ﻤﻌﻨﻰ ﺍﻟﺘﺯﻜﻴﺔ ﺍﻟﻤﺅﺩ ﺇﻟﻰ ﺍﻟﻔﻼ ﻓﻲ ﺍﻟﺩﻨﻴﺎ ﻭﺍ ﺨﺭﺓ .ﻭﻫﻭ ﻴﻘﺘﻀﻲ ﻨﻬﻰ ﺍﻟﻨﻔﺱ ﻋﻥ ﺍﻟﻬﻭ ﻭﺭﺩﻫﺎ ﺇﻟﻰ ﺤﺩ ﺍﻻﻋﺘﺩﺍل ﻓﻲ ﺇﻗﺒﺎﻟﻬﺎ ﻋﻠﻰ ﺯﻴﻨﺔ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺩﻨﻴﺎ .ﻭﻟﻜﻥ ﺍﻟﻨﻔﺱ ﺒﻤﺎ ﺠﺒﻠﺕ ﻋﻠﻴﻪ ﻤﻥ ﺤﺏ ﺍﻟﺸﻬﻭﺍﺕ ﺍﻟﻤﻭﺩﻋﺔ ﻓﻲ ” ﺍﻟﻤﺎل “ ﻭ ” ﺍﻟﺒﻨﻴﻥ “ ﺘﺭﻴﺩ ﺃﻥ ﺘﺘﺠﺎﻭﺯ ﺍﻻﻋﺘﺩﺍل ﺇﻟﻰ ﺍﻻﻋﺘﺩﺍﺀ ، ﻭﺒﺩﻻ ﻋﻥ ﺴﺩ ﺍﻟﺤﺎﺠﺔ ﺇﻟﻰ ﺇﺸﺒﺎ ﺍﻟﺸﻬﻭﺓ .ﻜل ﺫﻟﻙ ﻴﺅﺩ ﺇﻟﻰ ﺇ ﺎﺭﺓ ﺩﻭﺍﻓﻊ ﺍﻟﻔﺠﻭﺭ ﻓﻲ ﺍﻟﻨﻔﺱ ﺍﻟﻼﺯﻤﺔ ﻟﻠﺘﻤﺭﺩ ﻋﻠﻰ ﺃﻤﺭ ﺍﷲ ﻭﻤﻌﺼﻴﺘﻪ ﻓﻲ ﻤﺠﺎل ” ﺍﻟﻤﺎل “ ﻭ ” ﺍﻟﺒﻨﻴﻥ “ ،ﻭ ﻴﺭﻫﻤﺎ ﻤﻥ ﻤﺠﺎﻻﺕ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺘﻲ ﺘﻨﺸﺄ ﻤﻥ ﺘﻔﺎﻋﻼﺕ ﺍﻟﻤﺘﻐﻴﺭﺍﺕ ﺍ ﻭﻟﻴﺔ ﺍﻟ ﻼ ﺔ ﻟﺨﻁﺔ ﺍﻟﺨﻠﻕ ” ﺍﻟﻨﻔﺱ ،ﺍﻟﻤﺎل ،ﺍﻟﺒﻨﻭﻥ “ ﺒﻤﻘﺘﻀﻰ ﺍﻟﻌﻠﻡ ﺍﻟﺘﻭﺤﻴﺩﻱ ﺃﻭ ﺒﻤﻘﺘﻀﻰ ﺍﻟﻬﻭ ،ﻭﻫﺫﺍ ﻤﻌﻨﻰ ” ﺍﻟﺩﺱ “ ﺍﻟﻤﺅﺩ ﺇﻟﻰ ﺍﻟﺨﻴﺒﺔ ﻓﻲ ﺍﻟﺩﻨﻴﺎ ﻭﺍ ﺨﺭﺓ.
ﻭﻟﻜﻥ ﺃﻴﻥ ﻭﺠﻪ ﺍﻹﺤﻜﺎﻡ ﻓﻲ ﻫﺫﺍ ﺍﻻﺒﺘﻼﺀ ﻭﺍﻟﺫﻱ ﻴﻀﻤﻥ ﺩﺨﻭل ﺠﻤﻴﻊ ﺍﻟﺒﺸﺭ ﻓﻴﻪ ﺇﻥ ﻭﺠﻪ ﺍﻹﺤﻜﺎﻡ ﻴﻜﻤﻥ ﻓﻲ ﺍﻟ ﻨﺎﺌﻴﺔ ﺍﻟﺘﻲ ﺨﻠﻕ ﺍﷲ ﺒﻬﺎ ﺍﻹﻨﺴﺎﻥ ،ﻨﺎﺌﻴﺔ ﺍﻟﺠﺴﺩ ﻭﺍﻟﻨﻔﺱ، 24
ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﻨﻅﺎﻤﻬﺎ ﺍﻟﻤﻌﺭﻓﻲ ﻓﻲ ﺍﻟﻘﺭﺁﻥ
ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻔﻠﺴﻔﺔ
ﻭ ﻨﺎﺌﻴﺔ ﺍﻟﻨﻔﺱ ﻤﻥ ﺤﻴﺙ ﺇﻟﻬﺎﻤﻬﺎ ﻓﺠﻭﺭﻫﺎ ﻭﺘﻘﻭﺍﻫﺎ .ﻓﺎﻟ ﻨﺎﺌﻴﺔ ﺍ ﻭﻟﻰ ﺃﺩﺕ ﺇﻟﻰ ﻨﺎﺌﻴﺔ ﻓﻲ ﺍﻟﺩﻭﺍﻓﻊ ﺒﻌﻀﻬﺎ ﻴﺨﺘﺹ ﺒﻪ ﺍﻟﺠﺴﺩ ﻭﻫﻰ ﺍﻟﺩﻭﺍﻓﻊ ﺍﻟﺤﻴﻭﻴﺔ ،ﻭﺒﻌﻀﻬﺎ ﺘﺨﺘﺹ ﺒﻪ ﺍﻟﻨﻔﺱ ﻭﻫﻰ ﺍﻟﺩﻭﺍﻓﻊ ﺍﻟﻨﻔﺴﻴﺔ .ﻓﺎﻟﺩﻭﺍﻓﻊ ﺍﻟﺤﻴﻭﻴﺔ ﻜﺎﻟﺠﻭ ﺍﻟﻨﺎﺠﻡ ﻋﻥ ﻋﺩﻡ ﺍ ﻜل ،ﻭﺍﻟﻌﻁ ﺍﻟﻨﺎﺠﻡ ﻋﻥ ﻋﺩﻡ ﺍﻟﺸﺭﺏ ،ﻭﺍﻟﻌﻨﺕ ﺍﻟﺠﻨﺴﻲ ﺍﻟﻨﺎﺠﻡ ﻋﻥ ﻋﺩﻡ ﺍﻟﻭﻗﺎ ،ﻭﺍﻟﻌﺭ ﺍﻟﻨﺎﺠﻡ ﻋﻥ ﻋﺩﻡ ﺍﻟﻤﻠﺒﺱ ﻭﺍﻹﻀﺤﺎﺀ ﺍﻟﻨﺎﺠﻡ ﻋﻥ ﻋﺩﻡ ﺍﻟﻤﺴﻜﻥ .ﻫﺫ ﺍﻟﺩﻭﺍﻓﻊ ﺍﻟﺤﻴﻭﻴﺔ ﺍﻟﻤﺭﺘﺒﻁﺔ ﺒﻌﻨﺼﺭﻱ ﺍﻟﻤﺎل ﻭﺍﻟﺒﻨﻴﻥ ﻻ ﺒﺩ ﻤﻥ ﺇﺸﺒﺎﻋﻬﺎ ﻟﺤﻔﻅ ﺃﺼل ﺤﻴﺎﺓ ﺍﻹﻨﺴﺎﻥ ﻋﻠﻰ ﺍ ﺭ ، ﻭﻫﻰ ﺘﻀﻤﻥ ﺩﺨﻭل ﺠﻤﻴﻊ ﺍﻟﻨﺎﺱ ﻓﻲ ﻓﺘﻨﺔ ﺍﻟﻤﺎل ﻭﺍﻟﺒﻨﻴﻥ.
ﺃﻤﺎ ﺍﻟﺩﻭﺍﻓﻊ ﺍﻟﻨﻔﺴﻴﺔ ﻓﻬﻲ ﺩﻭﺍﻓﻊ ﻤﻌﻨﻭﻴﺔ ﺘﺘﻤ ل ﻓﻲ ﺩﻭﺍﻓﻊ ﺍﻟﺘﻘﻭ ﻭﺍﻟﻔﺠﻭﺭ ﺍﻟﻤﺫﻜﻭﺭﺓ ﺁﻨﻔﺎ ،ﻭﻫﻰ ﺍ ﻟﻴﺎﺕ ﺍﻟﻼﺯﻤﺔ ﻟﻼﺒﺘﻼﺀ ﺍﻟﻤﺭﻜﻭﺯ ﻓﻲ ﺯﻴﻨﺔ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺩﻨﻴﺎ ،ﺇﺫ ﻫﻲ ﺘﻨﺸﻁ ﺘﻠﻘﺎﺌﻴﺎ ﺒﻤﺠﺭﺩ ﺃﻥ ﺘﺅﺩ ﺍﻟﺩﻭﺍﻓﻊ ﺍﻟﺤﻴﻭﻴﺔ ﺩﻭﺭﻫﺎ ﻓﻲ ﺨﻠﻕ ﺍﻟﺘﻔﺎﻋل ﺍ ﻭﻟﻲ ﺒﻴﻥ ﺍﻟﻌﻨﺎﺼﺭ ﺃﻭ ﺍﻟﻤﺘﻐﻴﺭﺍﺕ ﺍﻟ ﻼ ﺔ ” ﺍﻟﻨﻔﺱ ،ﺍﻟﻤﺎل ،ﺍﻟﺒﻨﻭﻥ “. ﺇﺫﻥ ﺍﻟﻤﻔﺎﻫﻴﻡ ﺍﻟﻘﺭﺁﻨﻴـﺔ ﺍﻟ ـﻼ ﺔ ” ﺍﻟﻨﻔﺱ ،ﺍﻟﻤﺎل ،ﺍﻟﺒﻨﻭﻥ “ ﻫﻲ ﻤﻔﺎﻫﻴﻡ ﺠﺎﻤﻌﺔ ” “ Generic Conceptsﻭﺍﻟﻌﻨﺎﺼﺭ ﺍﻟﻜﻭﻨﻴﺔ ﺍﻟﻤﻌﺎﺩﻟﺔ ﻟﻬﺎ ﻫﻲ ﺃﺼل ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻤﻥ ﺤﻴﺙ ﺍﻟﻌﻠﺔ ﺍﻟﻅﺎﻫﺭﺓ ،ﺇﺫ ﻻ ﺘﺤﺘﺎ ﻜ ﺭ ﻤﻨﻬﺎ ﻋﻠﺔ ﻭﺠﻭﺩ ﻭﻻ ﺘﺤﺘﻤل ﺃﺩﻨﻰ ﻤﻨﻬﺎ .ﻓ ﺫﺍ ﺘﻔﺎﻋﻠﺕ ﻫﺫ ﺍﻟﻌﻨﺎﺼﺭ ﺍﻟ ﻼ ﺔ ،ﺒﻤﻘﺘﻀﻰ ﺍﻟﻀﺭﻭﺭﺍﺕ ﺍﻟﺤﻴﻭﻴﺔ ﻓﻲ ﺍﻹﻨﺴﺎﻥ ﺇﺒﺘﺩﺍﺀ ،ﺘﺭﺘﺏ ﻋﻠﻰ ﻫﺫﺍ ﺍﻟﺘﻔﺎﻋل ﺒﺭﻭﺯ ﻋﻨﺼﺭﻴﻥ ﺁﺨﺭﻴﻥ ﻜﺎﻨﺎ ﻤﻭﺠﻭﺩﻴﻥ ﻤﻥ ﻗﺒل ﺒﺎﻟﻘﻭﺓ ﻓﻲ ﻫﺫ ﺍﻟﻌﻨﺎﺼﺭ ﺍﻟ ﻼ ﺔ ،ﻭﻫﻤﺎ : ) ” (1ﺍﻟﻌﻠﻡ ﺒﻅﺎﻫﺭ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺩﻨﻴﺎ “ ،ﻭﻜﺎﻥ ﻤﻭﺠﻭﺩﺍ ﻤﻥ ﻗﺒل ﺒﺎﻟﻘﻭﺓ ﻤﻥ ﺤﻴﺙ ﻗﺎﺒﻠﻴﺔ ﺍﻹﻨﺴﺎﻥ ﻟﻠﺘﻌﻠﻡ )ﺍﻟﺴﻤﻊ ،ﺍﻟﺒﺼﺭ ،ﺍﻟﻔﺅﺍﺩ( ﻭﺇﻤﻜﺎﻥ ﺍﻟﻌﻠﻡ ﺍﻟﻤﺭﻜﻭﺯ ﻓﻲ ” ﺍﻟﻤﺎل“ ﻭ”ﺍﻟﺒﻨﻭﻥ“ )ﺴﻨﻥ ﻁﺒﻴﻌﻴﺔ ﻭﺇﺠﺘﻤﺎﻋﻴﺔ ( . ) ” (2ﺍﻟﻬﻭ “ ﺍﻟﺫﻱ ﺘﺘﺤﺭﻙ ﺩﻭﺍﻋﻴﻪ ﺍﻟﻔﻁﺭﻴﺔ ﻓﻲ ﺍﻟﻨﻔﺱ ﺒﻌﺩ ﺃﻥ ﺘﺫﻭﻕ ﺍﻟﻠﺫﺓ ﺍﻟﻤﻭﺩﻋﺔ ﻓﻲ ”ﺍﻟﻤﺎل“ ﻭ ”ﺍﻟﺒﻨﻭﻥ“ . ﻭﻟﻤﺎ ﻜﺎﻥ ”ﺍﻟﻌﻠﻡ ﺒﻅﺎﻫﺭ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺩﻨﻴﺎ“ ﻴﺘﻭﻟﺩ ﻋﻥ ﺍﻟﺘﻔﺎﻋل ﺒﻴﻥ ﺍﻟﻌﻨﺎﺼﺭ ﺍﻟ ﻼ ﺔ ﺍ ﻭﻟﻴﺔ ﺍﻟﺤﺎﻜﻤﺔ ﻟﻠﻅﺎﻫﺭﺓ ﺍﻹﺠﺘﻤﺎﻋﻴﺔ ﻓ ﻥ ﺩﻭﺭ ﻴﻅل ﻭﻅﻴﻔﻴﺎ ﺒﺤﺘﺎ ﺤﺘﻰ ﻴﺄﺘﻲ ”ﻋﻠﻡ ﺍﻟﺨﺒﺭ“ ) ﺍﻟﻭﺤﻲ ( ﻤﻥ ﺍﻟﺴﻤﺎﺀ ﻓﻴﺘﻭﺤﺩﺍ ﺒﻤﻘﺘﻀﻰ ﺍﻟﻤﻨﻬﺠﻴﺔ ﺍﻟﺘﻭﺤﻴﺩﻴﺔ ﻟﻴﻜﻭﻨﺎ ﻤﻌﺎ ”ﺍﻟﻌﻠﻡ 25
ﺩ .ﻤﺤﻤﺩ ﺍﻟﺤﺴﻥ ﺒﺭﻴﻤﺔ
ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﺍﻟﺘﻭﺤﻴﺩﻱ“ ﺍﻟﺫﻱ ﻴﻜﻭﻥ ﻟﻪ ﺩﻭﺭ ﺍﻟﻌﻘﺩﻱ ﻜﺩﻟﻴل ﺇﻴﻤﺎﻥ ﺒﺠﺎﻨﺏ ﺩﻭﺭ ﺍﻟﻭﻅﻴﻔﻲ ﻓﻲ ﺼﻼ ﺤﻴﺎﺓ ﺍﻟﻨﺎﺱ .ﻓﺎﻟﻨﻔﺱ ﺇﻤﺎ ﺃﻥ ﺘﺘﻔﺎﻋل ﺒﻤﻘﺘﻀﻰ ﺍﻟﻌﻠﻡ ﺍﻟﺘﻭﺤﻴﺩﻱ ” ﺍﻟﻌﻘل “ ﻭﻗﻴﻡ ﺍﻟﺘﻘﻭ ﻤﻊ ﺍﻟﻤﺎل ﻭﺍﻟﺒﻨﻴﻥ ﻓﻴﺘﺤﻘﻕ ﺍﻟﺸﻜﺭ ﷲ ﺘﻌﺎﻟﻰ ،ﻭﺇﻤﺎ ﺃﻥ ﺘﺘﻔﺎﻋل ﺒﻤﻘﺘﻀﻰ ﺍﻟﺠﻬل ” ﺍﻟﻬﻭ “ ﻭﻗﻴﻡ ﺍﻟﻔﺠﻭﺭ ﻤﻊ ﺍﻟﻤﺎل ﻭﺍﻟﺒﻨﻴﻥ ﻭﻴﺘﺤﻘﻕ ﺒﺫﻟﻙ ﻜﻔﺭ ﺍﻟﻨﻌﻤﺔ .ﻭﻤﺠﻤل ﻫﺫﺍ ﺍﻟﺘﻔﺎﻋل ﻫﻭ ﺍﻟﻤﺴﺌﻭل ﻋﻥ ﻨﺸﺄﺓ ﺍﻟﻤﺠﺘﻤﻌﺎﺕ ﻭﺒﺭﻭﺯ ﺠﻤﻴﻊ ﺍﻟﻅﻭﺍﻫﺭ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺍﻟﻨﺎﺠﻤﺔ ﻋﻥ ﺍﻟﺘﺩﺍﻓﻊ ﺍﻟﺒﺸﺭ ،ﺒﻤﺎ ﻓﻲ ﺫﻟﻙ ﺍﻟﻤﺅﺴﺴﺎﺕ ﻭﺍﻟﻨﻅﻡ.
ﻟﻘﺩ ﺍﻗﺘﻀﺕ ﺤﻜﻤﺔ ﺍﷲ ﺨﻠﻕ ﺃﻭل ﺯﻭ ﻤﻥ ﺫﻜﺭ ﻭﺃﻨ ﻰ ﻭﻫﺒﻭﻁﻬﻤﺎ ﺇﻟﻰ ﺍ ﺭ ، ﻭﻀﺭﻭﺭﺓ ﺍﻟﺠﻨﺱ ﺃﺩﺕ ﺇﻟﻰ ﺴﻜﻥ ﺍﻟﺭﺠل ﺇﻟﻰ ﺍﻟﻤﺭﺃﺓ ،ﻭﻤﺎ ﻨﺠﻡ ﻋﻥ ﻫﺫ ﺍﻟﻌﻼﻗﺔ ﻤﻥ ﺃﺒﻨﺎﺀ ﺍﻗﺘﻀﻰ ﺘﻨﻅﻴﻡ ﺃﺴﺭﺓ .ﻡ ﻋﺯﺯ ﻗﻴﺎﻡ ﺍ ﺴﺭﺓ ﻀﺭﻭﺭﺍﺕ ﺍﻟﻤﺎل ﻤﻥ ﺍﻟﻤﺄﻜل ﻭﺍﻟﻤﺸﺭﺏ ﻭﺍﻟﻤﻠﺒﺱ ﻭﻤﺎ ﻴﻘﺘﻀﻴﻪ ﻤﻥ ﺘﻘﺴﻴﻡ ﺍﻟﻌﻤل ﻭﺘﻭﺯﻴﻊ ﺍ ﺩﻭﺍﺭ ﺒﻴﻥ ﺃﻓﺭﺍﺩ ﺍ ﺴﺭﺓ. ﻭﻤﻥ ﺍﻟﺒﺩﻴﻬﻲ ﺃﻥ ﻨﺘﺼﻭﺭ ﻜﻴﻑ ﺃﻥ ﺍﻟﻀﺭﻭﺭﺍﺕ ﺍﻟﺤﻴﻭﻴﺔ ﻫﺫ ﺃﺩﺕ ﻤﺤﺎﻭﻟﺔ ﺇﺸﺒﺎﻋﻬﺎ ﺇﻟﻰ ﺃﻥ ﺘﺘﺴﻊ ﺩﺍﺌﺭﺓ ﺍ ﺴﺭﺓ ﻟﺘﺼﺒ ﺭﻫﻁﺎ ﻭﻗﺒﻴﻠﺔ ﺤﺘﻰ ﺇﺫﺍ ﻀﺎﻗﺕ ﺭﻗﻌﺘﻬﻡ ﺍﻟﺠﻐﺭﺍﻓﻴﺔ ﻋﻠﻰ ﺭﺠﺎﻻ ﻭﻨﺴﺎﺀ ﻓﻜﺎﻨﺕ ﺍﻟﺸﻌﻭﺏ ﻭﺍ ﻤﻡ ﺘﺩﺍﻓﻌﻬﻡ ﻭﺃﻁﻤﺎﻋﻬﻡ ﺍﻨﺒ ﻭﺍ ﻓﻲ ﻓﺠﺎ ﺍ ﺭ ﻭﺍﻟﻤﺠﺘﻤﻌﺎﺕ ﺍﻟﺤﻀﺭﻴﺔ ﻭﺍﻟﺒﺩﻭﻴﺔ ،ﻭﻜﺎﻥ ﺍﻟﻌﻤﺭﺍﻥ.
ﺇﺫﻥ ﺍﻟﻀﺭﻭﺭﺍﺕ ﺍﻟﺤﻴﻭﻴﺔ ﺘﻀﻤﻥ ﻟﻨﺎ ﻗﻴﺎﻡ ﺍﻟﻤﺠﺘﻤﻊ ،ﻭﺘﻔﺎﻋل ﺍﻟﻨﻔﺱ ﺒﻤﻘﺘﻀﻰ ﺍﻟﻌﻠﻡ ﺍﻟﺘﻭﺤﻴﺩﻱ ” ﺍﻟﻌﻘل “ ﺃﻭ ﺍﻟﺠﻬل ” ﺍﻟﻬﻭ “ ﻤﻊ ﺍﻟﻤﺎل ﻭﺍﻟﺒﻨﻴﻥ ﻴﻀﻤﻥ ﻟﻨﺎ ﻗﻴﺎﻡ ﺍﻻﺒﺘﻼﺀ. ﻓﺎﻟﻨﻔﺱ ﺍﻟﺘﻲ ﺃﻟﻬﻤﺕ ﻓﺠﻭﺭﻫﺎ ﻭﺘﻘﻭﺍﻫﺎ ﻭﺯﻴﻥ ﻟﻬﺎ ﺤﺏ ﺍﻟﺸﻬﻭﺍﺕ ﺍﻟﺩﻨﻴﻭﻴﺔ ﺴﺭﻋﺎﻥ ﻤﺎ ﺘﺫﻭﻕ ﻟﺫﺓ ﺘﻠﻙ ﺍﻟﺸﻬﻭﺍﺕ ﺍﻟﺘﻲ ﺒﺩﻭﺭﻫﺎ ﺘ ﻴﺭ ﻓﻲ ﺍﻟﻨﻔﺱ ﺁﻟﻴﺎﺕ ﺍﻻﺒﺘﻼﺀ ،ﻭﻨﻌﻨﻰ ﺒﻬﺎ ﺩﻭﺍﻓﻊ ﺍﻟﻔﺠﻭﺭ ﻭﺍﻟﺘﻘﻭ .ﻭﻨﺤﺴﺏ ﺃﻥ ﺃﻭل ﻤﺎ ﻴ ﻭﺭ ﻤﻥ ﺘﻠﻙ ﺍﻟﺩﻭﺍﻓﻊ ﻫﻭ ﺍﻟﻁﻤﻊ ،ﺤﻴﺙ ﻴﻁﻤﻊ ﻜل ﺸﺨﺹ ﻓﻲ ﺍﻟﺤﺼﻭل ﻋﻠﻰ ﺍﻟﻤﺯﻴﺩ ﻤﻥ ﺯﻴﻨﺔ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺩﻨﻴﺎ ،ﻭﻤﻥ ﻡ ﻴﺼﺒ ﺍﻹﻗﺒﺎل ﻋﻠﻴﻬﺎ ﻹﺸﺒﺎ ﺍﻟﺸﻬﻭﺓ ﻻ ﺍﻟﺤﺎﺠﺔ .ﻭﻟﻤﺎ ﻜﺎﻨﺕ ﺃﻁﻤﺎ ﺍﻟﻨﺎﺱ ﺃﻜ ﺭ ﻤﻤﺎ ﻫﻭ ﻤﻁﻤﻭ ﻓﻴﻪ ﻓﻲ ﺃﻱ ﻭﻗﺕ ﻭﻤﻜﺎﻥ ،ﺴﺭﻋﺎﻥ ﻤﺎ ﺘﺒﺩﺃ ﺍﻟﺩﻭﺍﻓﻊ ﺍﻟﺴﺎﻟﺒﺔ ﺍ ﺨﺭ ﺘ ﻭﺭ ﻓﻲ ﺍﻟﻨﻔﺱ ﺒﺴﺒﺏ ﺍﻟﺘﺩﺍﻓﻊ ﺒﻴﻥ ﺍﻟﻨﺎﺱ ﻟﺤﻴﺎﺯﺓ ﺯﻴﻨﺔ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺩﻨﻴﺎ ﻭﺍﻻﺴﺘﺌ ﺎﺭ ﺒﺄﻜﺒﺭ ﻨﺼﻴﺏ ﻤﻨﻬﺎ. ﻫﻜﺫﺍ ﻴﺒﺩﺃ ﺍﻟﺘﻨﺎﺯ ﻭﺍﻟﺘﺼﺎﺭ ﺒﻴﻥ ﺍﻟﻨﺎﺱ ﺒﺴﺒﺏ ﺍﻟﺘﻬﺎﻓﺕ ﻋﻠﻰ ﺯﻴﻨﺔ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺩﻨﻴﺎ ، ﻨﺯﺍﻋﺎﺘﻬﻡ .ﻭﺍﺤﺘﺎ ﻓﺎﺤﺘﺎﺠﻭﺍ ﺇﻟﻰ ﺤﺎﻜﻡ ﻴﺴﻭﺱ ﺃﻤﺭﻫﻡ ،ﻭﻴﻨﻅﻡ ﻋﻼﻗﺎﺘﻬﻡ ﻭﻴﻔ ﺍﻟﺤﺎﻜﻡ ﺇﻟﻰ ﺤﻜﻭﻤﺔ ﻭﺸﺭﻴﻌﺔ ﻭﻨﻅﻡ ﻭﻤﺅﺴﺴﺎﺕ ﺘﻌﻴﻨﻪ ﻋﻠﻰ ﺃﺩﺍﺀ ﻤﺴﺌﻭﻟﻴﺎﺘﻪ .ﻭﻫﻜﺫﺍ ﻴﻤﻜﻨﻨﺎ ﺃﻥ ﻨﺘﺎﺒﻊ ﺘﻁﻭﺭ ﺍﻟﻤﺠﺘﻤﻌﺎﺕ ﻭﺘﻌﺩﺩﻫﺎ ﻭﺘﻨﻭ ﻤﻅﺎﻫﺭ ﺍﻟﺤﻴﺎﺓ ﻓﻴﻬﺎ ،ﻭﻤﺎ ﻴﺒﺩﻋﻪ 26
ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﻨﻅﺎﻤﻬﺎ ﺍﻟﻤﻌﺭﻓﻲ ﻓﻲ ﺍﻟﻘﺭﺁﻥ
ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻔﻠﺴﻔﺔ
ﺍﻹﻨﺴﺎﻥ ﻤﻥ ﻋﻠﻡ ﻭﺘﻘﻨﻴﺔ ﻴﺴﺨﺭ ﺒﻬﺎ ﺯﻴﻨﺔ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺩﻨﻴﺎ ﻹﺸﺒﺎ ﺸﻬﻭﺍﺘﻪ ﻤﻥ ﻤﺘﺎﻋﻬﺎ ﻭﺘﻌﻅﻴﻡ ﺤﻅﻭﻅﻪ ﺍﻟﺩﻨﻴﻭﻴﺔ .ﺇﺫﻥ ﻓ ﻥ ﺃﻱ ﻅﺎﻫﺭﺓ ﻤﻥ ﺍﻟﻅﻭﺍﻫﺭ ﺍﻟﺒﺸﺭﻴﺔ ﺠﺎﺀﺕ ﻤﺘﺭﺘﺒﺔ ﻋﻠﻰ ﻨﺸﻭﺀ ﺍﻟﻤﺠﺘﻤﻌﺎﺕ ﻭﺘﻁﻭﺭﻫﺎ ﻤﻥ ﺨﻼل ﺘﺩﺍﻓﻊ ﺃﻓﺭﺍﺩﻫﺎ ﻓ ﻥ ﻤﺭﺩﻫﺎ ﺍ ﺨﻴﺭ ﻤﻥ ﺤﻴﺙ ﺍﻟﻌﻠﺔ ﺍﻟﻅﺎﻫﺭﺓ ﺇﻟﻰ ﺍﻟﻌﻨﺎﺼﺭ ﺍ ﻭﻟﻴﺔ ﻟﺨﻁﺔ ﺍﻟﺨﻠﻕ ﻫﺫ ﻭﻁﺒﻴﻌﺔ ﺍﻟﺘﻔﺎﻋل ﺒﻴﻨﻬﺎ ﻜﻤﺎ ﺃﺠﻤﻠﻨﺎ ﺴﺎﺒﻘﺎ.
ﻭﻜﻡ ﻫﺎﺌل ﻤﻥ ﺁﻴﺎﺕ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﺘﺅﻜﺩ ﻫﺫ ﺍﻟﻨﺘﻴﺠﺔ ﺍﻟﻤﻨﻁﻘﻴﺔ ﻨﻜﺘﻔﻲ ﻫﻨﺎ ﺒ ﻴﺭﺍﺩ ﺃﻤ ﻠﺔ ﻤﻨﻬﺎ .ﺭﺒﻁ ﺍﷲ ﺘﻌﺎﻟﻰ ﺒﻴﻥ ﺍﻟﻘﻭﺓ ﺍﻟﻌﺴﻜﺭﻴﺔ ﻭﺍﻟﺴﻴﺎﺴﻴﺔ ﻭﺒﻴﻥ ﻤﺘﻐﻴﺭﻱ ﺍﻟﻤﺎل ﻭﺍﻟﺒﻨﻴﻥ ﻓﻘﺎل ﻓﻲ ﺤــﻕ ﺒﻨﻰ ﺇﺴـﺭﺍﺌﻴل } :ﻡ ﺭﺩﺩﻨﺎ ﻟﻜﻡ ﺍﻟﻜﺭﺓ ﻋﻠﻴﻬﻡ ﻭﺃﻤﺩﺩﻨﺎﻜﻡ ﺒﺄﻤﻭﺍل ﻭﺒﻨﻴﻥ ﻭﺠﻌﻠﻨﺎﻜﻡ ﺃﻜ ﺭ ﻨﻔﻴﺭﺍ { ]ﺍﻹﺴﺭﺍﺀ .[6 :ﻭﻗﺎل ﻤﻤﺘﻨﺎ ﻭﻤﺘﻭﻋﺩﺍ ﻤﻥ ﺠﻌل ﻤﺎﻟﻪ ﻭﻭﻟﺩ ﻋﻠﺔ ﻟﺴﻠﻁﺎﻨﻪ ﻭﻤﺒﺭﺭﺍ ﻟﻁﻐﻴﺎﻨﻪ } :ﺫﺭﻨﻲ ﻭﻤﻥ ﺨﻠﻘﺕ ﻭﺤﻴﺩﺍ ،ﻭﺠﻌﻠﺕ ﻟﻪ ﻤﺎﻻ ﻤﻤﺩﻭﺩﺍ ﻭﺒﻨﻴﻥ ﺸﻬﻭﺩﺍ { ]ﺍﻟﻤﺩ ﺭ .[12 :ﺇﻥ ﻋﺩل ﺍﻟﺴﻠﻁﺎﻥ ﻭﺇﺤﺴﺎﻨﻪ ﺭﻫﻴﻥ ﺒﻭﺭﻋﻪ ﻭﺯﻫﺩ ﻓﻲ ﺯﻴﻨﺔ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺩﻨﻴﺎ ) ﺍﻟﻤﺎل ،ﺍﻟﺒﻨﻭﻥ ( ،ﻭﻟﻥ ﻴﺘﻡ ﺫﻟﻙ ﺇﻻ ﺒﺘﻤﺎﻡ ﺍﻟﻌﻠﻡ ﺍﻟﺘﻭﺤﻴﺩﻱ ﻋﻘﻼ ﻭﻗﻴﻡ ﺍﻟﺘﻘﻭ ﺨﻠﻘﺎ .ﻭﻅﻠﻡ ﺍﻟﺴﻠﻁﺎﻥ ﻭﺒﻐﻴﻪ ﺴﺒﺒﻪ ﻁﻤﻌﻪ ﻭﺤﺭﺼﻪ ﻋﻠﻰ ﺯﻴﻨﺔ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺩﻨﻴﺎ )ﺍﻟﻤﺎل ،ﺍﻟﺒﻨﻭﻥ ( ،ﻭﻴﺘﺤﻘﻕ ﺫﻟﻙ ﺒﺘﻤﺎﻡ ﺍﻟﺠﻬل ﻫﻭ ،ﻭﻗﻴﻡ ﺍﻟﻔﺠﻭﺭ ﺨﻠﻘﺎ .ﻭﻗﺩﻴﻤﺎ ﺨﺸﻴﺕ ﺒﻠﻘﻴﺱ ﻤﻠﻜﺔ ﺴﺒﺄ ﻤﻥ ﺍﻟﻨﻭﺍﻴﺎ ﺍﻟﺤﻘﻴﻘﻴﺔ ﺍﻟﺘﻲ ﻭﺭﺍﺀ ﺒﻁ ﺃﻫل ﺍﻟﺴﻠﻁﺔ ﻓﺤﺫﺭﺕ ﻗﻭﻤﻬﺎ ﻤﻥ ﺃﻥ ﺍﻟﻤﻠﻭﻙ ﺇﺫﺍ ﺩﺨﻠﻭﺍ ﻗﺭﻴﺔ ﺃﻓﺴﺩﻭﻫﺎ ”ﻨﻬﺒﻭﺍ ﻭﺨﺭﺒﻭﺍ ﺃﻤﻭﺍﻟﻬﺎ “ ،ﻭﺠﻌﻠﻭﺍ ﺃﻋﺯﺓ ﺃﻫﻠﻬﺎ ﺃﺫﻟﺔ ” ﺴﺒﻭﺍ ﺍﻟﻨﺴﺎﺀ ﻭﺍﺴﺘﺭﻗﻭﺍ ﺍ ﺒﻨﺎﺀ “ .ﻭﺤﺎﻭﻟﺕ ﺃﻥ ﺘﺠﻨﺏ ﻗﻭﻤﻬﺎ ﺫﻟﻙ ﺍﻟﻤﺼﻴﺭ ﺒﺘﻘﺩﻴﻡ ﺭﺸﻭﺓ ﻤﻥ ﺍﻟﻤﺎل ” ﻫﺩﻴﺔ “ ﺇﻟﻰ ﺴﻴﺩﻨﺎ ﺴﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻅﻨﺎ ﻤﻨﻬﺎ ﺃﻥ ﺫﻟﻙ ﻫﻭ ﺍﻟﺫﻱ ﺩﻓﻌﻪ ﺇﻟﻰ ﺍﻟﺘﺤﺭ ﺒﻤﻤﻠﻜﺘﻬﺎ .ﻭﻗﺒل ﺒﻠﻘﻴﺱ ﺸﻜﺎ ﻨﺒﻲ ﺍﷲ ﻨﻭ ،ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻗﻭﻤﻪ ﺇﻟﻰ ﺍﷲ ﺘﻌﺎﻟﻰ ﺒﺄﻨﻬﻡ ﻋﺼﻭ } ﻭﺍﺘﺒﻌﻭﺍ ﻤﻥ ﻟﻡ ﻴﺯﺩ ﻤﺎﻟﻪ ﻭﻭﻟﺩ ﺇﻻ ﺨﺴﺎﺭﺍ { ]ﻨﻭ .[21 :ﻭﺃﺨﻴﺭﺍ ﻴﺄﺘﻲ ﺍﻟﺘﺤﺫﻴﺭ ﺍﻟﻘﺭﺁﻨﻲ ﻟﻠﻨﺎﺱ ﻋﺎﻤﺔ } :ﺇﻨﻤﺎ ﺃﻤﻭﺍﻟﻜﻡ ﻭﺃﻭﻻﺩﻜﻡ ﻓﺘﻨﺔ ﻭﺍﷲ ﻋﻨﺩ ﺃﺠﺭ ﻋﻅﻴﻡ { ]ﺍﻟﺘﻐﺎﺒﻥ } ، [15 :ﺃﻴﺤﺴﺒﻭﻥ ﺃﻨﻤﺎ ﻨﻤﺩﻫﻡ ﺒﻪ ﻤﻥ ﻤﺎل ﻭﺒﻨﻴﻥ ﻨﺴﺎﺭ ﻟﻬﻡ ﻓﻲ ﺍﻟﺨﻴﺭﺍﺕ ،ﺒل ﻻ ﻴﺸﻌﺭﻭﻥ { ]ﺍﻟﻤﺅﻤﻨﻭﻥ : } ، [55ﻭﻤﺎ ﺃﻤﻭﺍﻟﻜﻡ ﻭﻻ ﺃﻭﻻﺩﻜﻡ ﺒﺎﻟﺘﻲ ﺘﻘﺭﺒﻜﻡ ﻋﻨﺩﻨﺎ ﺯﻟﻔﻰ { ]ﺴﺒﺄ ، [37 : ﻭﻟﻠﻤﺅﻤﻨﻴﻥ ﺨﺎﺼﺔ } :ﻴﺎ ﺃﻴﻬـﺎ ﺍﻟﺫﻴﻥ ﺁﻤﻨـﻭﺍ ﻻ ﺘﻠﻬﻜـﻡ ﺃﻤﻭﺍﻟﻜﻡ ﻭﻻ ﺃﻭﻻﺩﻜﻡ ﻋﻥ ﺫﻜﺭ ﺍﷲ { ]ﺍﻟﻤﻨﺎﻓﻘﻭﻥ .[9 : ﺇﻥ ﺤﻘﻴﻘﺔ ﺍﻻﻤﺘﺤﺎﻥ ﻓﻲ ” ﺨﻁﺔ ﺍﻟﺨﻠﻕ ﺍﻟﻌﺎﻤﺔ “ ﺘﺘﻤ ل ﻓﻲ ﺸﻜل ﺃﺤﻜﺎﻡ ﺸﺭﻋﻴﺔ ﺠﺎﺀﺕ ﺒﻬﺎ ﺍﻟﺭﺴل ﻁﺒﻴﻌﺘﻬﺎ ” ﺃﻓﻌل “ ﻭ ” ﻻ ﺘﻔﻌل “ ،ﻭﺫﺍﺕ ﻋﻼﻗﺔ ﻤﺒﺎﺸﺭﺓ ﻭ ﻴﺭ 27
ﺩ .ﻤﺤﻤﺩ ﺍﻟﺤﺴﻥ ﺒﺭﻴﻤﺔ
ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﻤﺒﺎﺸﺭﺓ ﺒﺎﺴﺘﺨﺩﺍﻡ ﺍﻹﻨﺴﺎﻥ ﻟﺯﻴﻨﺔ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺩﻨﻴﺎ .ﻭﻫﺫ ﺍ ﻭﺍﻤﺭ ﻭ ﺍﻟﻨﻭﺍﻫﻲ ﺘﺘﻌﺎﺭ ﺍﻟﻐﺎﻟﺏ ﻤﻊ ﻫﻭ ﺍﻟﻨﻔﺱ ﻓﻲ ﺍﺴﺘﺨﺩﺍﻤﻬﺎ ﻟﺯﻴﻨﺔ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺩﻨﻴﺎ.
ﻓﻲ
ﺇﻥ ﺍﻟﺘﺯﺍﻡ ﺍﻹﻨﺴﺎﻥ ﺒﺘﻠﻙ ﺍ ﻭﺍﻤﺭ ﻭﺍﻟﻨﻭﺍﻫﻲ ﺍﻟﺭﺒﺎﻨﻴﺔ ﻫﻭ ﺃﺴﺎﺱ ﺍﻟﻌﻤل ﺍﻟﺼﺎﻟ ﺍﻟﻤ ﻤﺭ ﻟﻠﺸﻜﺭ ﻋﻠﻰ ﺍﻟﻨﻌﻤﺔ ﺍﻟﺫﻱ ﺠﻌﻠﻪ ﺍﷲ ﻤﻨﺎ ﻟﻼﻨﺘﻔﺎ ﺒﻬﺎ } :ﻟﺌﻥ ﺸﻜﺭﺘﻡ ﺯﻴﺩﻨﻜﻡ ﻭﻟﺌﻥ ﻜﻔﺭﺘﻡ ﺇﻥ ﻋﺫﺍﺒﻲ ﻟﺸﺩﻴﺩ { ]ﺇﺒﺭﺍﻫﻴﻡ } ، [7 :ﻤﺎ ﻴﻔﻌل ﺍﷲ ﺒﻌﺫﺍﺒﻜﻡ ﺇﻥ ﺸﻜﺭﺘﻡ ﻭﺁﻤﻨﺘﻡ { ]ﺍﻟﻨﺴﺎﺀ .[147:ﻭﻟﻜﻥ ﺍﻟﺩﻭﺍﻓﻊ ﺍﻟﺴﺎﻟﺒﺔ ﺍﻟﺘﻲ ﺃﻭﺩﻋـﻬﺎ ﺍﷲ ﻓﻲ ﺍﻟﻨﻔﺱ ﻭﺍﻟﺘﻲ ﺘﺘﻌﻠﻕ ﺒﻬﺎ ﻗﻴﻡ ﺍﻟﻔﺠﻭﺭ ” ﺍﻟﻜﺒﺭ ،ﺍﻟﺸ ،ﺍﻟﺒﺨل ،ﺍﻟﻁﻤﻊ...ﺇﻟ “ ﻫﻲ ﺍﻟﺘﻲ ﺘﺠﻌل ﻤﻥ ﻁﺎﻋﺔ ﺍﷲ ﻓﻴﻤﺎ ﻴﺄﻤﺭ ﻭﻴﻨﻬﻰ ﺃﻤﺭﺍ ﻋﺴﻴﺭﺍ ﻋﻠﻰ ﺍﻹﻨﺴﺎﻥ ﺘﻜﺭﻫﻪ ﺍﻟﻨﻔﺱ ،ﻓﺘﺘﻤﺭﺩ ﻭﺘﺄﺒﻰ ﺯﺍﻋﻤﺔ ﺇﻥ ﻫﻲ ﺇﻻ ﺤﻴﺎﺘﻨﺎ ﺍﻟﺩﻨﻴﺎ ﻨﻤﻭﺕ ﻭﻨﺤﻴﺎ ﻭﻤﺎ ﻴﻬﻠﻜﻨﺎ ﺇﻻ ﺍﻟﺩﻫﺭ.
ﻭﻴﺴﺘﺨﺩﻡ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻤﻔﻬﻭﻤﻲ ” ﺍﻟﺤﻴﺎﺓ ﺍﻟﺩﻨﻴﺎ “ ﻭ ” ﺍﻟﺩﺍﺭ ﺍ ﺨﺭﺓ “ ﻟﺘﻠﺨﻴﺹ ﻤﺩﺍﺨل ﺍﻟﺒﺸﺭ ﺇﻟﻲ ﺍﻻﺒﺘﻼﺀ ﺍﻟﺫﻱ ﺠﻌﻠﻪ ﺍﷲ ﺤﻜﻤﺔ ﻟﺨﻠﻘﻬﻡ ،ﻭﺠﻌل ﺃﺼﻠﻪ ﻭﻤﺠﺎﻟﻪ ﺯﻴﻨﺔ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺩﻨﻴﺎ } :ﺒل ﺘﺅ ﺭﻭﻥ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺩﻨﻴﺎ ﻭﺍ ﺨﺭﺓ ﺨﻴﺭ ﻭﺃﺒﻘﻰ { ]ﺍ ﻋﻠﻰ ، [17-16 : } ﻭﻤﺎ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺩﻨﻴﺎ ﺇﻻ ﻟﻌﺏ ﻭﻟﻬﻭ ﻭﻟﻠﺩﺍﺭ ﺍ ﺨﺭﺓ ﺨﻴﺭ ﻟﻠﺫﻴﻥ ﻴﺘﻘﻭﻥ ﺃﻓﻼ ﺘﻌﻘﻠﻭﻥ { ]ﺍ ﻨﻌﺎﻡ } ، [32 :ﻤﻥ ﻜﺎﻥ ﻴﺭﻴﺩ ﺤﺭﺙ ﺍ ﺨﺭﺓ ﻨﺯﺩ ﻟﻪ ﻓﻲ ﺤﺭ ﻪ ،ﻭﻤﻥ ﻜﺎﻥ ﻴﺭﻴﺩ ﺤﺭﺙ ﺍﻟﺩﻨﻴﺎ ﻨﺅﺘﻪ ﻤﻨﻬﺎ ﻭﻤﺎ ﻟﻪ ﻓﻲ ﺍ ﺨﺭﺓ ﻤﻥ ﻨﺼﻴﺏ { ]ﺍﻟﺸﻭﺭ .[20 :
ﺇﻥ ﻤﺠﺎل ﺍﻻﻤﺘﺤﺎﻥ ﻭﺍﺤﺩ ،ﻭﺇﻥ ﻤﺎﺩﺘﻪ ﻭﺍﺤﺩﺓ ” ﺯﻴﻨﺔ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺩﻨﻴﺎ “ ﻭﻟﻜﻥ ﻤﻥ ﻗﺎل: } ﺇﻥ ﻫﻲ ﺃﻻ ﺤﻴﺎﺘﻨﺎ ﺍﻟﺩﻨﻴﺎ ﻨﻤﻭﺕ ﻭﻨﺤﻴﺎ ﻭﻤﺎ ﻴﻬﻠﻜﻨﺎ ﺇﻻ ﺍﻟﺩﻫﺭ { ]ﺍﻟﺠﺎ ﻴﺔ } ، [24 :ﺇﻥ ﻫﻲ ﺇﻻ ﺤﻴﺎﺘﻨﺎ ﺍﻟﺩﻨﻴﺎ ﻨﻤﻭﺕ ﻭﻨﺤﻴﺎ ﻭﻤﺎ ﻨﺤﻥ ﺒﻤﺒﻌﻭ ﻴﻥ { ]ﺍ ﻨﻌﺎﻡ [29 :ﺃﻭ ﻗﺎل } : ﺭﺒﻨﺎ ﻋﺠل ﻟﻨﺎ ﻗﻁﻨﺎ ﻗﺒل ﻴﻭﻡ ﺍﻟﺤﺴﺎﺏ { ]ﺹ [16 :ﻓﻘﺩ ﺒﻨﻰ ﺤﻴﺎﺘﻪ ﻋﻠﻰ ﻤﻘﺼﺩ ﺃﺴﺎﺱ، ﻫﻭ ﺘﻌﻅﻴﻡ ﻤﺘﺎ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺩﻨﻴﺎ } :ﺍﻋﻠﻤﻭﺍ ﺃﻨﻤﺎ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺩﻨﻴﺎ ﻟﻌﺏ ﻭﻟﻬﻭ ﻭﺯﻴﻨﺔ ﻭﺘﻔﺎﺨﺭ ﺒﻴﻨﻜﻡ ﻭﺘﻜﺎ ﺭ ﻓﻲ ﺍ ﻤﻭﺍل ﻭﺍ ﻭﻻﺩ ،ﻜﻤ ل ﻴﺙ ﺃﻋﺠﺏ ﺍﻟﻜﻔﺎﺭ ﻨﺒﺎﺘﻪ ،ﻡ ﻴﻬﻴﺞ ﻓﺘﺭﺍ ﻤﺼﻔﺭﺍ ،ﻡ ﻴﻜﻭﻥ ﺤﻁﺎﻤﺎ ..ﻭﻤﺎ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺩﻨﻴﺎ ﺇﻻ ﻤﺘﺎ ﺍﻟﻐﺭﻭﺭ { ]ﺍﻟﺤﺩﻴﺩ .[20 : ﺃﻤﺎ ﻤﻥ ﻗﺎل } :ﺭﺒﻨﺎ ﺁﺘﻨﺎ ﻓﻲ ﺍﻟﺩﻨﻴﺎ ﺤﺴﻨﺔ ﻭﻓﻰ ﺍ ﺨﺭﺓ ﺤﺴﻨﺔ ﻭﻗﻨﺎ ﻋﺫﺍﺏ ﺍﻟﻨﺎﺭ { ]ﺍﻟﺒﻘﺭﺓ [20:ﻓﻘﺩ ﺒﻨﻰ ﺤﻴﺎﺘﻪ ﻋﻠﻰ ﻤﻘﺼﺩ ﺃﺴﺎﺱ ،ﺃﻻ ﻭﻫﻭ ﺘﻌﻅﻴﻡ ﺍﻹﻴﻤﺎﻥ ﺒﺘﻌﻅﻴﻡ ﺍﻟﻌﻤل ﺍﻟﺼﺎﻟ ﻓﻲ ﺯﻴﻨﺔ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺩﻨﻴﺎ ﻁﻤﻌﺎ ﻓﻲ ﺘﻌﻅﻴﻡ ﻤﺘﺎ ﺍﻟﺩﺍﺭ ﺍ ﺨﺭﺓ } :ﺴﺎﺒﻘﻭﺍ ﺇﻟﻲ ﻤﻐﻔﺭﺓ ﻤﻥ ﺭﺒﻜﻡ ﻭﺠﻨﺔ ﻋﺭﻀﻬﺎ ﻜﻌﺭ ﺍﻟﺴﻤﺎﺀ ﻭﺍ ﺭ ﺃﻋﺩﺕ ﻟﻠﺫﻴﻥ ﺁﻤﻨﻭﺍ ﺒﺎﷲ ﻭﺭﺴﻠﻪ { ]ﺍﻟﺤﺩﻴﺩ } ، [21 :ﺨﺘﺎﻤﻪ ﻤﺴﻙ ﻭﻓﻰ ﺫﻟﻙ ﻓﻠﻴﺘﻨﺎﻓﺱ ﺍﻟﻤﺘﻨﺎﻓﺴﻭﻥ { ]ﺍﻟﻤﻁﻔﻔﻴﻥ 28
ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﻨﻅﺎﻤﻬﺎ ﺍﻟﻤﻌﺭﻓﻲ ﻓﻲ ﺍﻟﻘﺭﺁﻥ
ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻔﻠﺴﻔﺔ
} ، [26 :ﺃﻭﻟﺌﻙ ﻴﺴﺎﺭﻋﻭﻥ ﻓﻲ ﺍﻟﺨﻴﺭﺍﺕ ﻭﻫﻡ ﻟﻬﺎ ﺴﺎﺒﻘﻭﻥ { ]ﺍﻟﻤﺅﻤﻨﻭﻥ } ، [61 : ﻭﻗﺎل ﺍﻟﺫﻱ ﺁﻤﻥ ﻴﺎ ﻗﻭﻡ ﺍﺘﺒﻌﻭﻥ ﺃﻫﺩﻜﻡ ﺴﺒﻴل ﺍﻟﺭﺸﺎﺩ ! ﻴﺎ ﻗﻭﻡ ﺇﻨﻤﺎ ﻫﺫ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺩﻨﻴﺎ ﻤﺘﺎ ﻭﺇﻥ ﺍ ﺨﺭﺓ ﻫﻲ ﺩﺍﺭ ﺍﻟﻘﺭﺍﺭ { ] ﺎﻓﺭ } [39-38 :ﻭﻤﺎ ﺃﻭﺘﻴﺘﻡ ﻤﻥ ﺸﻲﺀ ﻓﻤﺘﺎ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺩﻨﻴﺎ ﻭﺯﻴﻨﺘﻬﺎ ،ﻭﻤﺎ ﻋﻨﺩ ﺍﷲ ﺨﻴﺭ ﻭ ﺃﺒﻘﻰ ،ﺃﻓﻼ ﺘﻌﻘﻠﻭﻥ ! ﺃﻓﻤﻥ ﻭﻋﺩﻨﺎ ﻭﻋﺩﺍ ﺤﺴﻨﺎ ﻓﻬﻭ ﻻﻗﻴﻪ ﻜﻤﻥ ﻤﺘﻌﻨﺎ ﻤﺘﺎ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺩﻨﻴﺎ ﻡ ﻫﻭ ﻴﻭﻡ ﺍﻟﻘﻴﺎﻤﺔ ﻤﻥ ﺍﻟﻤﺤﻀﺭﻴﻥ { ]ﺍﻟﻘﺼﺹ .[61-60 :
ﻟﻘﺩ ﺃﺭﺴل ﺍﷲ ﺘﻌﺎﻟﻰ ﺭﺴﻠﻪ ﺒﺎﻟﺒﻴﻨﺎﺕ ﻭﺃﻨﺯل ﻤﻌﻬﻡ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﻤﻴﺯﺍﻥ ﻟﻴﻘﻭﻡ ﺍﻟﻨﺎﺱ ﺒﺎﻟﻘﺴﻁ ﻓﻲ ﺘﺩﺍﻓﻌﻬﻡ ﻭﺘﺤﺼﻴﻠﻬﻡ ﻟﺤﻅﻭﻅﻬﻡ ﻤﻥ ﺯﻴﻨﺔ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺩﻨﻴﺎ ،ﻭﺘﺒﻴﺎﻨﺎ ﻟﻜل ﺸﻲﺀ ﺤﺘﻰ ﻴﺤﻴﻰ ﻤﻥ ﺤﻰ ﻋﻥ ﺒﻴﻨﺔ ﻭﻴﻬﻠﻙ ﻤﻥ ﻫﻠﻙ ﻋﻥ ﺒﻴﻨﺔ .ﻭﻤﺎ ﻜﺎﻥ ﺍﻟﺭﺴﻭل ﺍﻟﺨﺎﺘﻡ ، ﺒﺩﻋﺎ ﻤﻥ ﺍﻟﺭﺴل ،ﻓﻘﺩ ﺠﺎﺀﺕ ﺸﺭﻴﻌﺘﻪ ﻓﻲ ﻤﻘﺎﺼﺩﻫﺎ ﺍﻟﻜﻠﻴﺔ ﺩﺍﻋﻴﺔ ﺇﻟﻲ ﺃﻥ ﻴﻜﻭﻥ ” ﺍﻹﻴﻤﺎﻥ “ ﺒﺎﷲ ﺍﻟﻤﻘﺼﺩ ﺍﻟﻜﻠﻰ ﺍﻟﺫﻱ ﺘﺘﺤﺩﺩ ﺒﻤﻘﺘﻀﺎ ﺍﻟﻤﻘﺎﺼﺩ ﺍ ﺨﺭ ﺍﻟﻤﺤﻘﻘﺔ ﻟﻪ ﻭﺍﻟﻤﺘﻤ ﻠﺔ ﻓﻲ ﺍﻟﻤﺘﻐﻴﺭﺍﺕ ﺍﻟﺘﻲ ﻫﻲ ﺃﺼﻭل ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ” ﺍﻟﻨﻔﺱ ،ﺍﻟﻤﺎل ، ﺍﻟﺒﻨﻭﻥ “ ﻭ ” ﺍﻟﻌﻠﻡ “ ﺍﻟﺫﻱ ﺘﺘﻔﺎﻋل ﺒﻤﻘﺘﻀﺎ ﻟﻴﻨﺘﺞ ﻋﻥ ﻜل ﺫﻟﻙ ﺍﻟﻌﻤل ﺍﻟﺼﺎﻟ ﺍﻟﻤﺤﻘﻕ ﻟﻠﺸﻜﺭ .ﻭﻫﻜﺫﺍ ﺠﺎﺀﺕ ﺃﻤﻬﺎﺕ ﺍﻟﻜﺘﺎﺏ ﻤﺅﻜﺩﺓ ﺤﻔﻅ ﺍﻹﻴﻤﺎﻥ ﻭﺍﻟﻌﻤل ﺍﻟﺼﺎﻟ } : ﻭﺍﻟﻌﺼﺭ ﺇﻥ ﺍﻹﻨﺴﺎﻥ ﻟﻔﻲ ﺨﺴﺭ ! ﺇﻻ ﺍﻟﺫﻴﻥ ﺁﻤﻨﻭﺍ ﻭﻋﻤﻠﻭﺍ ﺍﻟﺼﺎﻟﺤﺎﺕ ! ﻭﺘﻭﺍﺼﻭﺍ ﺒﺎﻟﺤﻕ ! ﻭﺘﻭﺍﺼﻭﺍ ﺒﺎﻟﺼﺒﺭ { ]ﺍﻟﻌﺼﺭ[ ﻭﺤﻔﻅ ﻤﺘﻌﻠﻘﺎﺘﻬﻤﺎ ﻤﻥ ” ﺍﻟﻨﻔﺱ “ } :ﻭﻻ ﺘﻘﺘﻠﻭﺍ ﺍﻟﻨﻔﺱ ﺍﻟﺘﻲ ﺤﺭﻡ ﺍﷲ ﺇﻻ ﺒﺎﻟﺤﻕ { ]ﺍﻹﺴﺭﺍﺀ ، [33 :ﻭ ” ﺍﻟﺒﻨﻴﻥ“ } :ﻭﻻ ﺘﻘﺘﻠﻭﺍ ﺃﻭﻻﺩﻜﻡ ﺨﺸﻴﺔ ﺇﻤﻼﻕ ﻨﺤﻥ ﻨﺭﺯﻗﻬﻡ ﻭﺇﻴﺎﻜﻡ .ﺇﻥ ﻗﺘﻠﻬﻡ ﻜﺎﻥ ﺨﻁﺌﺎ ﻜﺒﻴﺭﺍ ! ﻭﻻ ﺘﻘﺭﺒﻭﺍ ﺍﻟﺯﻨﻰ ﺇﻨﻪ ﻜﺎﻥ ﻓﺎﺤﺸﺔ ﻭﺴﺎﺀ ﺴﺒﻴﻼ { ]ﺍﻹﺴـﺭﺍﺀ ، [32-31 :ﻭ” ﺍﻟﻤﺎل “ } :ﻭﻻ ﺘﺄﻜﻠﻭﺍ ﺃﻤﻭﺍﻟﻜﻡ ﺒﻴﻨﻜﻡ ﺒﺎﻟﺒﺎﻁل ﻭﺘﺩﻟﻭﺍ ﺒﻬﺎ ﺇﻟﻲ ﺍﻟﺤﻜﺎﻡ ﻟﺘﺄﻜﻠﻭﺍ ﻓﺭﻴﻘﺎ ﻤﻥ ﺃﻤﻭﺍل ﺍﻟﻨﺎﺱ ﺒﺎﻹ ﻡ ﻭﺃﻨﺘﻡ ﺘﻌﻠﻤﻭﻥ { ]ﺍﻟﺒﻘﺭﺓ ، [188 :ﻭ ” ﺍﻟﻌﻠﻡ “ } :ﻭﻻ ﺘﻘﻑ ﻤﺎ ﻟﻴﺱ ﻟﻙ ﺒﻪ ﻋﻠﻡ ،ﺇﻥ ﺍﻟﺴﻤﻊ ﻭﺍﻟﺒﺼﺭ ﻭﺍﻟﻔﺅﺍﺩ ﻜل ﺃﻭﻟﺌﻙ ﻜﺎﻥ ﻋﻨﻪ ﻤﺴﺌﻭﻻ { ]ﺍﻹﺴﺭﺍﺀ .[36 :
ﻭﻟﻥ ﻴﺘﺄﺘﻰ ﻓﻬﻡ ﺍﻟﻤﻌﻨﻰ ﺍﻟﺠﺎﻤﻊ ﻟﺤﻔﻅ ﻫﺫ ﺍﻟﻜﻠﻴﺎﺕ ﺇﻻ ﻤﻥ ﺨﻼل ﺘﺤﻠﻴل ﺍﻟﺘﻔﺎﻋل ﺍﻟﻜﻠﻰ ﺒﻴﻥ ﺍﻟﻤﺘﻐﻴﺭﺍﺕ ﺍﻟﺘﻲ ﻫﻲ ﺃﺼﻭل ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺒﻤﻘﺘﻀﻰ ﺍﻟﻌﻠﻡ ﺍﻟﺘﻭﺤﻴﺩﻱ ﺃﻭ ﺍﻟﻬﻭ .ﻭﺇﺫﺍ ﻜﺎﻨﺕ ﻤﻘﺎﺼﺩ ﺍﻟﺸﺭﻴﻌﺔ ﺠﺎﺀﺕ ﻤﻨﺯﻟﺔ ﻋﻠﻰ ﺃﺼﻭل ” ﺨﻁﺔ ﺍﻟﺨﻠﻕ ﺍﻟﻌﺎﻤﺔ “ ﻓ ﻥ ﻭﺴﺎﺌل ﺘﺤﻘﻴﻕ ﺘﻠﻙ ﺍﻟﻤﻘﺎﺼﺩ ﻤﻥ ﺃﺤﻜﺎﻡ ﺸﺭﻋﻴﺔ ” ﻋﺒﺎﺩﺍﺕ ،ﻋﺎﺩﺍﺕ ، ﻤﻌﺎﻤﻼﺕ ،ﺠﻨﺎﻴﺎﺕ “ ﺠﺎﺀﺕ ﻤﺘﻭﺍﻓﻘـﺔ ﻤﻊ ﺍﻟﺘﻔﺎﻋـل ﺍﻟﻜﻠﻰ ﻟﻤﺘﻐﻴﺭﺍﺕ ” ﺍﻟﻨﻔﺱ ، ﺍﻟﻤﺎل ،ﺍﻟﺒﻨﻭﻥ “ ﺒﻤﻘﺘﻀﻰ ” ﺍﻟﻌﻠﻡ ﺍﻟﺘﻭﺤﻴﺩﻱ “ ﻭﻤﺎ ﻴﺘﻌﻠﻕ ﺒﻪ ﻤﻥ ﻗﻴﻡ ﺍﻟﺘﻘﻭ ،ﺃﻭ 29
ﺩ .ﻤﺤﻤﺩ ﺍﻟﺤﺴﻥ ﺒﺭﻴﻤﺔ
ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﺒﻤﻘﺘﻀﻰ ” ﺍﻟﻬﻭ “ ﻭﻤﺎ ﻴﺘﻌﻠﻕ ﺒﻪ ﻤﻥ ﻗﻴﻡ ﺍﻟﻔﺠـﻭﺭ .ﻓـﻜﺎﻨﺕ ﺍﻟﻌﺒﺎﺩﺍﺕ ” ﺼﻼﺓ ، ﺯﻜﺎﺓ ،ﺼـﻭﻡ ،ﺤﺞ “ ﺁﻟﻴﺎﺕ ﻟﺘﺯﻜﻴﺔ ﺍﻟﻨﻔﺱ ﻤﻥ ” ﺍﻟﻬﻭ “ ﺍﻟﺫﻱ ﺘﺘﻌﻠﻕ ﺒﻪ ﻗﻴﻡ ﻭﺩﻭﺍﻓﻊ ﺍﻟﻔﺠﻭﺭ ،ﻭﺘﻤﻜﻴﻨﺎ ” ﻟﻠﻌﻠﻡ “ ﺍﻟﺫﻱ ﺘﺘﻌﻠﻕ ﺒﻪ ﻗﻴﻡ ﻭﺩﻭﺍﻓﻊ ﺍﻟﺘﻘﻭ .ﻭﻜﺎﻨﺕ ﺍﻟﻌﺎﺩﺍﺕ ﺘﺒﻴﺎﻨﺎ ﻟﻤﺎ ﻫﻭ ﺃﺤﺴﻥ ﻓﻲ ﻋﻼﻗﺔ ﺍﻟﻨﻔﺱ ﺒﺎﻟﻤﺎل ﻭﺍﻟﺒﻨﻴﻥ ﻤﻥ ﻋﺎﺩﺍﺕ ﺍﻟﻤﺄﻜل ﻭﺍﻟﻤﺸﺭﺏ ﻭﺍﻟﻤﻠﺒﺱ ﻭﺍﻟﻤﺴﻜﻥ ،ﻭﺍﻟﻤﻨﻜ ..ﺍﻟ .ﻭﻜﺎﻨﺕ ﺍﻟﻤﻌﺎﻤﻼﺕ ﺘﺒﻴﺎﻨﺎ ﻟﻤﺎ ﻫﻭ ﺃﺼﻠ ﻤﻥ ﻋﻼﻗﺎﺕ ﺒﻴﻥ ﺍﻟﻨﺎﺱ ﺘﺤﻜﻡ ﻭﺘﻨﻅﻡ ﺘﺩﺍﻓﻌﻬﻡ ﻓﻲ ﺘﺤﺼﻴﻠﻬﻡ ﻟﺯﻴﻨﺔ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺩﻨﻴﺎ. ﻭﻜﺎﻨﺕ ﺍﻟﺠﻨﺎﻴﺎﺕ ،ﻗﺼﺎﺼﺎ ﻭﺘﻌﺯﻴﺭﺍ ،ﺤﻴﺎﺓ ﻭﻟﻰ ﺍ ﻟﺒﺎﺏ ﻤﻥ ﺤﻴﺙ ﻗﻁﻌﻬﺎ ﺍﻟﻁﺭﻴﻕ ﻋﻠﻰ ﺍﻟﻨﻔﻭﺱ ﺍﻟﺘﻲ ﺃﻟﺠﻤﻬﺎ ” ﺍﻟﻬﻭ “ ﻓﺄﺭﺍﺩﺕ ﺃﻥ ﺘﻔﺴﺩ ﻓﻲ ﺍ ﺭ ﺒﻌﺩ ﺇﺼﻼﺤﻬﺎ ، ﺠﻨﺎﻴﺔ ﻓﻲ ﺤﻕ ﺍﻟﻤﻌﺒﻭﺩ ” ﺍﷲ “ ﺃﻭ ﻓﻲ ﺤﻕ ﺍﻟﻌﺒﺎﺩ .ﻭﻜﺎﻨﺕ ﻤﻥ ﻗﺒل ﺸﻬﺎﺩﺓ ” ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ “ ﺇﻴﺫﺍﻨﺎ ﺒﺘﻭﻗﻴﻊ ﻋﻘﺩ ﺍﻻﺴﺘﺨﻼﻑ ،ﺍﺨﺘﻴﺎﺭﺍ ﺩﻭﻥ ﺇﻜﺭﺍ ،ﻭﺍﻟﺘﺯﺍﻤﺎ ﺒﺎﻟﻭﻓﺎﺀ ﺒﻤﻘﺘﻀﻴﺎﺘﻪ ﻤﻥ ﻭﺍﺠﺏ ﺍﻟﺸﻜﺭ ﻟﻠﻤﺴﺘﺨﻠﻑ ” ﺍﷲ “ ﻤﻥ ﻗﺒل ﺍﻟﻤﺴﺘﺨﻠﻑ ” ﺍﻹﻨﺴﺎﻥ “ ﻓﻴﻤﺎ ﺍﺴﺘﺨﻠﻑ ﻓﻴﻪ ” ﺯﻴﻨﺔ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺩﻨﻴﺎ “. ﻨﺤﻭ ﻨﻅﺎﻡ ﻤﻌﺭﻓﻲ ﻗﺭﺁﻨﻲ ﻟﻠﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ
ﻫﺫ ﻤﺤﺎﻭﻟﺔ ﻻﺴﺘﻨﺒﺎﻁ ﺍﻟﻨﻅﺎﻡ ﺍﻟﻤﻌﺭﻓﻲ ﺍﻟﺫﻱ ﺘﺤﺘﻭﻴﻪ ﺭﺅﻴﺘﻨﺎ ﺍﻟﻘﺭﺁﻨﻴﺔ ﻟﻠﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ،ﻭﻫﻰ ﻤﺤﺎﻭﻟﺔ ﺃﻭﻟﻴﺔ ﻨﺄﻤل ﺃﻥ ﺘﺘﻤﻴﺯ ﺒﺎﻟﻘﺎﺒﻠﻴﺔ ﻟﻠﺘﻁﻭﻴﺭ ﻭﺍﻟﺘﻌﻤﻴﻕ ﻓﻲ ﺍﻟﻤﺴﺘﻘﺒل .ﻭﺭ ﻡ ﺒﻀﺎﻋﺘﻲ ﺍﻟﻤﺯﺠﺎﺓ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻤﻨﻁﻕ ﺇﻻ ﺃﻨﻨﻲ ﺴﻭﻑ ﺃﺤﺎﻭل ﺃﻥ ﺃﻋﺒﺭ ﻋﻥ ﻫﺫﺍ ﺍﻟﻨﻅﺎﻡ ﺍﻟﻤﻌﺭﻓﻲ ﻤﻥ ﺨﻼل ﻟﻐﺔ ﺍﻟﺭﻴﺎﻀﻴﺎﺕ ﺤﺘﻰ ﺘﺴﺘﺒﻴﻥ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺘﻔﺎﻋﻠﻴﺔ ﺒﻴﻥ ﺍﻟﻤﺘﻐﻴﺭﺍﺕ ﻭﺍﻟﻁﺒﻴﻌﺔ ﺍﻟﺩﻴﻨﺎﻤﻴﻜﻴﺔ ﻟﻬﺫﺍ ﺍﻟﺘﻔﺎﻋل ،ﻭﻴﺴﺘﺒﻴﻥ ﻜﺫﻟﻙ ﺍﻟﺩﻭﺭ ﺍﻟﺠﻭﻫﺭﻱ ﻟﻠﻌﻠﻡ ﺍﻟﺘﻭﺤﻴﺩﻱ ﻓﻲ ﺍﻟﻨﻅﺎﻡ ﺍﻟﻤﻌﺭﻓﻲ ﺍﻟﻘﺭﺁﻨﻲ.
ﻨﺴﺘﻁﻴﻊ ﺃﻥ ﻨﻌﺭﻑ ﺍﻟﻨﻅﺎﻡ ﺍﻟﻤﻌﺭﻓﻲ ﺭﺍ ﻫﺫﺍ ﺍﻟﺒﺤﺙ ﺒﺄﻨﻪ ﺸﺒﻜﺔ ﻤﺘﺭﺍﺒﻁﺔ ﻤﻥ ﺍﻟﻤﻔﺎﻫﻴﻡ ﺍﻟﺠﺎﻤﻌﺔ ﻭﺍﻟﻤﺴﻠﻤﺎﺕ ﺍﻟﻜﻠﻴﺔ ﺍﻟﺘﻲ ﺘﻡ ﺍﺴﺘﻨﺒﺎﻁﻬﺎ ﻤﻥ ﺍﻟﺭﺅﻴﺔ ﺍﻟﻜﻠﻴﺔ ” “Worldviewﻭﺍﻟﻔﺭﻀﻴﺎﺕ ﺍﻟﻨﻅﺭﻴﺔ ،ﻭﻟﻬﺎ ﺍﺘﺴﺎﻕ ﻭﺍﻨﺴﺠﺎﻡ ﻓﻴﻤﺎ ﺒﻴﻨﻬﺎ ،ﻭﺘﺩﻋﻰ ﺍﻟﺘﻌﺒﻴﺭ ﺍﻟﺤﻘﻴﻘﻲ ﻋﻥ ﻤﺎ ﻴﺩﻭﺭ ﻓﻲ ﺍﻟﻭﺍﻗﻊ ﺍﻻﺠﺘﻤﺎﻋﻲ .ﻫﺫﺍ ﺍﻟﻨﻅﺎﻡ ﺘﺭﺘﺏ ﻓﻲ ﺇﻁﺎﺭ ﺍﻟﻤﺸﺎﻫﺩﺍﺕ ﺍﻟﺤﺴﻴﺔ ﻭﺘﺨﺘﻤﺭ ﻓﻲ ﺒﻭﺘﻘﺘﻪ ﺍﻟﺘﺠﺎﺭﺏ ﺍﻟﺸﺨﺼﻴﺔ ﻤﻊ ﺍﻟﻌﺎﻟﻡ ﺍﻟﺨﺎﺭﺠﻲ ﻭﻟﺌﻙ ﺍﻟﺫﻴﻥ ﻴﺴﺘﺒﻁﻨﻭﻨﻪ ،ﻓﺘﺘﺤﺩﺩ ﺒﺫﻟﻙ ﺍ ﺴﺌﻠﺔ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺘﻲ ﺘﺴﺘﺤﻕ ﺍﻹ ﺎﺭﺓ ﻭﺍﻟﺒﺤﺙ ،ﻭﻨﻭ ﺍﻹﺠﺎﺒﺔ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﻤﻘﺒﻭﻟﺔ ﻟﺘﻠﻙ ﺍ ﺴﺌﻠﺔ.
30
ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻔﻠﺴﻔﺔ
ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﻨﻅﺎﻤﻬﺎ ﺍﻟﻤﻌﺭﻓﻲ ﻓﻲ ﺍﻟﻘﺭﺁﻥ
ﻨﺭﻤﺯ ﺇﻟﻲ ﻤﺘﻐﻴﺭ ” ﺍﻹﻴﻤﺎﻥ “ -ﺍﻹﻴﻤﺎﻥ ﻴﺯﻴﺩ ﻭﻴﻨﻘﺹ -ﺒﺎﻟﺤﺭﻑ ) (Iﻭﺇﻟﻰ ﻤﺘﻐﻴﺭ ” ﻤﺘﺎ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺩﻨﻴﺎ “ ﺒﺎﻟﺤﺭﻑ ) .(Uﺃﻤﺎ ﻤﺘﻐﻴﺭ ” ﺍﻟﻌﻤل ﺍﻟﺼﺎﻟ “ ﻓﻨﺸﻴﺭ ﺇﻟﻴﻪ ﺒﺎﻟﺤﺭﻑ ) .(Gﻨﻌﺭﻑ ﺍﻟﻌﻤل ﺍﻟﺼﺎﻟ ﺒﺄﻨﻪ ﺫﻟﻙ ﺍﻟﺫﻱ ﻴﺘﺭﺘﺏ ﻋﻠﻴﻪ ﻭﺍﺏ ﻤﻥ ﺍﷲ ﺘﻌﺎﻟﻰ .ﺃﻤﺎ ﺍﻟﻌﻤل ﺍﻟﻔﺎﺴﺩ ) (Bﻓﻬﻭ ﺫﻟﻙ ﺍﻟﻌﻤل ﺍﻟﺫﻱ ﻴﺅ ﻡ ﺼﺎﺤﺒﻪ ﺃﻭ ﻻ ﻴﺅﺠﺭ ﻋﻠﻴﻪ ﻤﻥ ﺍﷲ ﺘﻌﺎﻟﻰ. ﺃﻤﺎ ﻤﻁﻠﻕ ﺍﻟﻌﻤل ) (Xﻓﻬﻭ ﺍﻟﺫﻱ ﻴﺤﺘﻤل ﺃﻥ ﻴﻜﻭﻥ ﺼﺎﻟﺤﺎ ﺃﻭ ﻓﺎﺴﺩﺍ ﺒﻨﺎﺀ ﻋﻠﻰ ﻋﻤل ﻤﺘﻐﻴﺭﺍﺕ ﺃﺨﺭ ” .ﺍﻟﻨﻔﺱ “ ) (Sﺩﺍﻟﺔ ﻓﻲ ” ﺍﻟﻌﻠﻡ ﺍﻟﺘﻭﺤﻴﺩﻱ “ ﻭﻓﻰ ” ﺍﻟﻬﻭ “ .ﺍﻟﻬﻭ ) (Hﻨﻌﻨﻰ ﺒﻪ ﻗﻭﺓ ﺘﻌﻠﻕ ﺍﻟﻨﻔﺱ ﺒﻤﺘﺎ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺩﻨﻴﺎ .ﺃﻤﺎ ” ﺍﻟﻌﻠﻡ ﺍﻟﺘﻭﺤﻴﺩﻱ “ ) ( R ﻓﻨﻘﺼﺩ ﺒﻪ ﺫﻟﻙ ﺍﻟﻌﻠﻡ ﺍﻟﻤﺤﻘﻕ ﻟ ﻴﻤﺎﻥ ﻓﻲ ﺍﻟﻨﻔﺱ ﻭﺍﻟﻌﻤل ﺍﻟﺼﺎﻟ ﻓﻲ ﺯﻴﻨﺔ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺩﻨﻴﺎ، ﻭﻫﻭ ﺍﻟﺫﻱ ﺘﺘﻌﻠﻕ ﺒﻪ ﻗﻴﻡ ﻭﺩﻭﺍﻓﻊ ﺍﻟﺘﻘﻭ .ﺃﻤﺎ ﺇﺫﺍ ﺍﻗﺘﺼﺭ ﺍﻟﻌﻠﻡ ﻋﻠﻰ ﻅﺎﻫﺭ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺩﻨﻴﺎ ﺩﻭﻥ ﺍﻟﻨﻔﺎﺫ ﺇﻟﻲ ﺍﻟﻌﺎﻗﺒﺔ ﻓﻲ ﺍﻟﻤﻌﺎﺩ ،ﻓ ﻥ ﺍﻟﻘﺭﺁﻥ ﻴﻘﻭل ﺇﻥ ﻫﺫﺍ ﺍﻟﺸﺨﺹ ” ﻻ ﻴﻌﻠﻡ “ ﺒل ” ﻴﺠﻬل “ ،ﻭﺘﺘﻌﻠﻕ ﺒﻬﺫﺍ ﺍﻟﺠﻬل ﻗﻴﻡ ﻭﺩﻭﺍﻓﻊ ﺍﻟﻔﺠﻭﺭ.
ﻨﺸﻴﺭ ﺇﻟﻲ ﻤﺘﻐﻴﺭ ” ﺍﻟﻤﺎل “ ﺒﺎﻟﺤﺭﻑ ) (Wﻭﺇﻟﻰ ﻤﺘﻐﻴﺭ ” ﺍﻟﺒﻨﻴﻥ “ ﺒﺎﻟﺤﺭﻑ ).(C ﻜﺫﻟﻙ ﻨﺸﻴﺭ ﺇﻟﻲ ﻤﺠﻤل ﺍﻟﻤﺼﺎﻟ ﺍﻟﺩﻨﻴﻭﻴﺔ ﻭﺍ ﺨﺭﻭﻴﺔ ﺒﺎﻟﺤﺭﻑ ) . (Qﻭﺃﺨﻴﺭﺍ ﻨﺴﺘﺨﺩﻡ ﺍﻟﺤﺭﻑ ) (tﻟﻤﺘﻐﻴﺭ ﺍﻟﺯﻤﻥ. ﺇﺫﻥ ﻟﺩﻴﻨﺎ ﺍﻟﻤﺘﻐﻴﺭﺍﺕ ﺍ ﺘﻴﺔ : = Iﻤﺘﺎ ﺍﻹﻴﻤﺎﻥ
= Qﺠﻤﻠﺔ ﺍﻟﻤﺼﺎﻟ
= Uﻤﺘﺎ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺩﻨﻴﺎ G
= Bﺍﻟﻌﻤل ﺍﻟﻔﺎﺴﺩ
= ﺍﻟﻌﻤل ﺍﻟﺼﺎﻟ
= Xﻤﻁﻠﻕ ﺍﻟﻌﻤل
= Hﺍﻟﻬﻭ
= Sﺍﻟﻨﻔﺱ ﺒﻔﺠﻭﺭﻫﺎ ﻭﺘﻘﻭﺍﻫﺎ
= Wﺍﻟﻤﺎل
= Rﺍﻟﻌﻠﻡ ﺍﻟﺘﻭﺤﻴﺩﻱ
= Cﺍﻟﺒﻨﻭﻥ
=0,1... n
= tﺍﻟﺯﻤﻥ
ﻨﻨﺸﺊ ﺍ ﻥ ﺍﻟﺩﻭﺍل ﺍﻟﻤﻌﺒﺭﺓ ﻋﻥ ﺍﻟﻨﻅﺎﻡ ﺍﻟﻤﻌﺭﻓﻲ ﻡ ﻨﻌﻠﻕ ﻋﻠﻴﻪ ﺘﻌﻠﻴﻘﺎ ﻤﻭﺠﺯﺍ ﻨﻨﺘﻘل ﺍ ﺴﺌﻠﺔ ﺍﻟﻤﻁﺭﻭﺤﺔ ﻋﻥ ﺍﻟﻨﻅﺎﻡ ﺍﻟﻤﻌﺭﻓﻲ ﻓﻲ ﺒﻌﺩ ﻟﻨﺨﺘﺒﺭ ﺩﻻﻟﺘﻪ ﻋﻠﻰ ﺇﺠﺎﺒﺔ ﺒﻌ ﺍﻹﺴﻼﻡ.
)(1
)(2
)(3
) Q0 = F ( X 0
ﺩﺍﻟﺔ ﺠﻤﻠﺔ ﺍﻟﻤﺼﺎﻟ .
) U 0 = F ( B0
ﺩﺍﻟﺔ ﻤﺘﺎ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺩﻨﻴﺎ.
ﺍﻟﺩﺍﻟﺔ ﺍﻟﺘﻭﺤﻴﺩﻴﺔ ” ﻤﺘﺎ ﺍﻹﻴﻤﺎﻥ “.
) I 0 = F ( G0
31
ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
)(4
]
)(6
]
ﺩ .ﻤﺤﻤﺩ ﺍﻟﺤﺴﻥ ﺒﺭﻴﻤﺔ
[
G0 = F S 0 ( R 0 ), W0 ( R 0 ), C0 ( R 0 ), R 0ﺩﺍﻟﺔ ﺍﻟﻌﻤل ﺍﻟﺼﺎﻟ .
) B0 = F [ S 0 ( H 0 ),W0 ( H 0 ), C0 ( H 0 ), H 0 ] (5ﺩﺍﻟﺔ ﺍﻟﻌﻤل ﺍﻟﻔﺎﺴﺩ. )(7
)(8
)
[
X 0 = F S 0 ( R 0 , H 0 ),W0 ( R 0 , H 0 ), C0 ( R 0 , H 0 ), R 0 , H 0ﺩﺍﻟﺔ ﻤﻁﻠﻕ ﺍﻟﻌﻤل
(
FH < 0 , FR > 0, S 0 = F W0 , C0 , R 0 , H 0
ﺩﺍﻟﺔ ﺍﻟﻨﻔﺱ.
ﺍﻟﻨﻔﺱ ﺍﻟﺒﺸﺭﻴﺔ ﻓﻲ ) (7ﻤﺘﻨﺎﺯﻋﺔ ﺒﻴﻥ ﺍﻟﺘﺯﻜﻴﺔ ﻤﻥ ﺨﻼل ﺯﻴﺎﺩﺓ ﺍﻟﻌﻠﻡ ﺍﻟﺘﻭﺤﻴﺩﻱ ) (FR>0ﻭﺍﻟﺩﺱ ﻤﻥ ﺨﻼل ﺯﻴﺎﺩﺓ ﺍﻟﻬﻭ ).(FH< 0 ) FH > 0 , FHH > 0 , FR > 0 , FRR < 0 ,W0 = A + F ( S 0 , C0 , R 0 , H 0ﺩﺍﻟﺔ ﺍﻟﻤﺎل.
ﺍﻟ ﺎﺒﺕ ) (aﻴﻌـﺒﺭ ﻋﻥ ﺫﻟﻙ ﺍﻟﺠـﺯﺀ ﻤﻥ ﺍﻟﻤﺎل ﺍﻟﻼﺯﻡ ﻟﻠﻀﺭﻭﺭﻴﺎﺕ ﺍﻟﺤﻴﻭﻴﺔ. ﺍﻟﻤﺸﺘﻘﺎﺕ ) (FR , FRRﻴﻌﺒﺭﺍﻥ ﻋﻥ ﺃﻥ ﺍﺯﺩﻴﺎﺩ ﺍﻟﻌﻠﻡ ﺍﻹﺴﻼﻤﻲ ﻻ ﺴﻴﻤﺎ ﻓﻘﻪ ﺍﻟﻤﺎل ، ﻟﺩ ﺍﻟﻤﺴﻠﻡ ﺍﻟﺭﺍﺸﺩ ﻴﺅﺩ ﺇﻟﻲ ﺯﻴﺎﺩﺓ ﻁﻠﺏ ﺤﻅﻭﻅﻪ ﻤﻥ ﻤﺘﺎ ﺍﻟﻤﺎل ﻓﻴﻤﺎ ﻭﺭﺍﺀ ﺍﻟﻀﺭﻭﺭﻴﺎﺕ ﺇﻟﻲ ﺍﻟﺤﺎﺠﻴﺎﺕ ﻭﺭﺒﻤﺎ ﺍﻟﺘﺤﺴﻴﻨﻴﺎﺕ ،ﻭﻟﻜﻥ ﻫﺫ ﺍﻟﺯﻴﺎﺩﺓ ﻤﻥ ﺍﻟﻤﺘﺎ ﺘﺘﻨﺎﻗﺹ ﺒﺎﻁﺭﺍﺩ ﺤﺘﻰ ﺘﺘﻭﻗﻑ ﻨﻬﺎﺌﻴﺎ ﻟﻜﻲ ﻻ ﻴﺼﺒ ﻤﺴﺭﻓﺎ ﻭﻤﺒﺫﺭﺍ .ﺃﻤﺎ ﺍﻟﻤﺸﺘﻘﺎﻥ (FH , ) FHHﻓﻴﻌﺒﺭﺍﻥ ﻋﻥ ﺃﻥ ﺤﻅﻭﻅ ﺍﻹﻨﺴﺎﻥ ﻤﻥ ﻤﺘﺎ ﺍﻟﻤﺎل ﻴﺯﻴﺩ ﻁﻠﺒﻬﺎ ﺒﺎﻁﺭﺍﺩ ﻤﻊ ﺘﻤﻜﻥ ﺍﻟﻬﻭ ﻤﻥ ﺍﻟﻨﻔﺱ. ) FR > 0 , FRR < 0 , C0 = B + F ( S 0 , W0 , R 0 , H 0 ) (9ﺩﺍﻟﺔ ﺍﻟﺒﻨﻴﻥ. FH > 0 , FHH > 0 , FW > 0 , FWW > 0
ﻴﻨﻁﺒﻕ ﺘﺤﻠﻴﻠﻨﺎ ﻓﻲ ) (8ﻋﻠﻰ ﻤﺸﺘﻘﺎﺕ ﺍﻟﺩﺍﻟﺔ ) (9ﻤﻊ ﺍ ﺨﺫ ﻓﻲ ﺍﻻﻋﺘﺒﺎﺭ ﺃﻥ ﻤﺘﺎ ﺍﻟﺒﻨﻴﻥ ”ﺍﻟﻨﺴل “ ﻴﺘﻜﻭﻥ ﻤﻥ ﺠﺯﺀﻴﻥ ﺍ ﻭل ﻤﺘﺎ ﺍﻟﺠﻨﺱ ﺒﻴﻥ ﺍﻟﺭﺠل ﻭﺍﻟﻤﺭﺃﺓ ﻭﺍﻟ ﺎﻨﻲ ﻤﺘﺎ ﺍ ﻭﻻﺩ ﺍﻟﻤﺘﻭﻟﺩ ﻋﻥ ﺍﻟﻌﻼﻗﺔ ﺍ ﻭﻟﻰ .ﻨﻼﺤﻅ ﺃﻴﻀﺎ ﺃﻥ ﻤﺘﻐﻴﺭ ﺍﻟﻤﺎل ) (Wﺩﺨل ﻜﻤﺅ ﺭ ﻓﻲ ﺯﻴﺎﺩﺓ ﺍﻟﻁﻠﺏ ﻋﻠﻰ ﻤﺘﺎ ﺍﻟﺒﻨﻴﻥ ،ﻻ ﺴﻴﻤﺎ ﻤﺘﺎ ﺍﻟﺠﻨﺱ. )(10
) R1 = F(S0, C0,W0, H0
ﺩﺍﻟﺔ ﺍﻟﻌﻠﻡ ﺍﻟﺘﻭﺤﻴﺩﻱ
ﻫﺫ ﺍﻟﺩﺍﻟﺔ ﺘﻌﺒﺭ ﻋﻥ ﺍﻟﻌﻠﻡ ﺍﻟﺘﻭﺤﻴﺩﻱ ) (R1ﻓﻲ ﺍﻟﻔﺘﺭﺓ ) (t1ﻭ ﺍﻟﺘﻲ ﺘﻠﻲ ﺍﻟﻔﺘﺭﺓ )(t0ﻟﻠﺘﻔﺎﻋل ﺍ ﻭل ﺤﻴﺙ ﻴﺘﺄ ﺭ ﺍﻟﻌﻠﻡ )( R 0ﺍﻟﻤﺴﺘﻨﺒﻁ ﻤﻥ ﺍﻟﻘﺭﺁﻥ ﺒﻔﻘﻪ ﺍﻟﻭﺍﻗﻊ ﻭﻓﺘﻨﺘﻪ ﻤﻤ ﻼ ﻓﻲ ﺍﻟﻤﺎل) ( W0ﻭﺍﻟﻨﻔﺱ ) (S0ﻭﺍﻟﻨﺴل ).(C0
ﺃﻤﺎ ﺍﻟﺘﺄ ﻴﺭ ﻓﻴﻌﺘﻤﺩ ﻋﻠﻰ ﺍﻟﻁﺭﻴﻘﺔ ﺍﻟﺘﻲ ﻴﺘﻡ ﺒﻬﺎ ﺘﻔﺎﻋل ﺍﻟﻨﻔﺱ ) (S0ﻤﻊ ﻤﺘﻐﻴﺭﻱ ﺍﻟﻤﺎل ) (w0ﻭﺍﻟﺒﻨﻴﻥ ) ، (C0ﻓ ﻥ ﺘﻡ ﻫﺫﺍ ﺍﻟﺘﻔﺎﻋل ﺒﻤﻘﺘﻀﻰ ﺍﻟﻌﻠﻡ ﺍﻟﺘﻭﺤﻴﺩﻱ) ( R 0ﻓﻲ ﺍﻟﻤﺭﺤﻠﺔ ﺍ ﻭﻟﻰ ﻓ ﻥ ﺃ ﺭ ﺴﻭﻑ ﻴﻜﻭﻥ ﺇﻴﺠﺎﺒﻴﺎ .( Fs , Fw , Fc ) > 0ﺫﻟﻙ ﺃﻥ ﺘﺯﻜﻰ ﺍﻟﻨﻔﺱ 32
ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻔﻠﺴﻔﺔ
ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﻨﻅﺎﻤﻬﺎ ﺍﻟﻤﻌﺭﻓﻲ ﻓﻲ ﺍﻟﻘﺭﺁﻥ
ﻭﺘﺤﻠﻴﻬﺎ ﺒﻘﻴﻡ ﺍﻟﺘﻘﻭ ﻴﻔﺘ ﻋﻠﻴﻬﺎ ﻤﺯﻴﺩﺍ ﻤﻥ ﺍﻟﻌﻠﻡ } :ﻭﺍﺘﻘﻭﺍ ﺍﷲ ﻭﻴﻌﻠﻤﻜﻡ ﺍﷲ { ]ﺍﻟﺒﻘﺭﺓ : ، [282ﻡ ﺇﻥ ﺍﻟﺸﻜﺭ ﺍﻟﻤﺘﺤﻘﻕ ﻴﺯﻴﺩ ﻨﻌﻤﺔ ﺍﻟﻌﻠﻡ } :ﻟﺌﻥ ﺸﻜﺭﺘﻡ ﺯﻴﺩﻨﻜﻡ { ]ﺇﺒﺭﺍﻫﻴﻡ : .[70ﻭﺍﻟﺘﻔﺴﻴﺭ ﺍﻟﻌﻤﻠﻲ ﻟﻬﺫﺍ ﺃﻥ ﺘﻔﺎﻋل ﺍﻟﻤﺠﺘﻤﻊ ﻤﻊ ﺍ ﺤﻜﺎﻡ ﺍﻟﻔﻘﻬﻴﺔ ﻓﻲ ﺍﻟﻤﺭﺤﻠﺔ ﺍ ﻭﻟﻰ ﻴﺅﺩ ﺇﻟﻲ ﻅﺎﻫﺭﺓ ﺍﺠﺘﻤﺎﻋﻴﺔ ﺠﺩﻴﺩﺓ ﺘﺅﺩ ﺩﺭﺍﺴﺘﻬﺎ ﺇﻟﻲ ﺯﻴﺎﺩﺓ ﺍﻟﻤﺤﺘﻭ ﺍﻟﺘﺠﺭﻴﺒﻲ ﻟﻠﻤﺘﻐﻴﺭ Rﻜﻤﺎ ﺴﻨﺭ ﻻﺤﻘﺎ.
ﺃﻤﺎ ﺇﻥ ﺘﻡ ﺍﻟﺘﻔﺎﻋل ﺒﻤﻘﺘﻀﻰ ﺍﻟﻬﻭ ﻭﺍﻟﺸﻬﻭﺍﺕ ،ﺃﻱ ﺒﻨﻰ ﻋﻠﻰ ﻗﻭﺍﻋﺩ ﻜﻔﺭ ﺍﻟﻨﻌﻤﺔ ﻓ ﻥ ﺍ ﺭ ﻋﻠﻰ ﺍﻟﻌﻠﻡ ﺴﻭﻑ ﻴﻜﻭﻥ ﺴﺎﻟﺒﺎ . (Fs , Fw , Fc ) <0ﺫﻟﻙ ﺃﻥ ﻤ ل ﻫﺫﺍ ﺍﻟﺘﻔﺎﻋل ﻴﺴﺒﺏ ﺭﺍﻨﺎ ﻋﻠﻰ ﺍﻟﻘﻠﺏ ،ﻗل ﺃﻭ ﻜ ﺭ ،ﻭﻤﻥ ﻡ ﻴﻀﻌﻑ ﻗﺩﺭﺓ ﺍﻟﻨﻔﺱ ﻋﻠﻰ ﻋﻘل ﺍﻟﻌﻠﻡ ﺍﻟﺘﻭﺤﻴﺩﻱ } :ﻜﻼ ﺒل ﺭﺍﻥ ﻋﻠﻰ ﻗﻠﻭﺒﻬﻡ ﻤﺎ ﻜﺎﻨﻭﺍ ﻴﻜﺴﺒﻭﻥ { ]ﺍﻟﻤﻁﻔﻔﻴﻥ .[14 : ﻭﻫﺫﺍ ﻤﺼﺩﺍﻕ ﺍﻟﻘﺎﻨﻭﻥ ﺍﻟﻤﻘﺎﺒل ﻟﻘﺎﻨﻭﻥ ﺍﻟﺸﻜﺭ } :ﻭﻟﺌﻥ ﻜﻔﺭﺘﻡ ﺇﻥ ﻋﺫﺍﺒﻲ ﻟﺸﺩﻴﺩ { ]ﺇﺒﺭﺍﻫﻴﻡ .[7 :ﻭﺍﻟﺘﻔﺴﻴﺭ ﺍﻟﻌﻤﻠﻲ ﻟﻬﺫﺍ ﻫﻭ ﺃﻥ ﻋﻠﻡ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺍﻟﻘﺭﺁﻨﻲ ﻋﻠﻡ ﺘﺠﺭﻴﺒﻲ ﻴﺯﻴﺩ ﺒﺯﻴﺎﺩﺓ ﺍﻟﻌﻤل ﺒﻤﻘﺘﻀﺎ ﻭﻴﻨﻘﺹ ﺒﺤﺴﺏ ﺫﻟﻙ. )(11
ﺩﺍﻟﺔ ﺍﻟﻬﻭ
)H1 = F (S0, C0, W0, R0
ﻜﻤﺎ ﻴﺘﺄ ﺭ ﺍﻟﻌﻠﻡ ﺍﻟﺘﻭﺤﻴﺩﻱ ﺒﺘﻔﺎﻋل ﺍﻟﻨﻔﺱ ﻤﻊ ﺯﻴﻨﺔ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺩﻨﻴﺎ ﻜﺫﻟﻙ ﻴﺘﺄ ﺭ ﺍﻟﻬﻭ ” ﺍﻟﺒﺎﻁل ،ﺍﻟﺠﻬل “ ﺒﺎﺒﺘﻼﺀﺍﺕ ﺍﻟﻭﺍﻗﻊ ،ﻓ ﻥ ﻠﺏ ﺍﻟﺘﻔﺎﻋل ﺒﻤﻘﺘﻀﻰ ﺍﻟﻌﻠﻡ ﻋﻠﻰ ﺍﻟﻤﺘﻐﻴﺭﺍﺕ ) (S,W,Cﻓ ﻥ ﺫﻟﻙ ﻴﻀﻌﻑ ﻤﻥ ﻗﺒﻀﺔ ﺍﻟﻬﻭ ﻋﻠﻰ ﺍﻟﻨﻔﺱ (Fs, Fw, Fc : . ) < 0ﻭﻟﻜﻥ ﺍﻟﻐﺎﻟﺏ ﻤﻥ ﻤﻨﻁﻭﻕ ﺍﻟﻘﺭﺁﻥ ﻭﺍﻟﻭﺍﻗﻊ ﺃﻨﻪ ﻜﻠﻤﺎ ﺍﺯﺩﺍﺩﺕ ﺤﻅﻭﻅ ﺍﻟﻨﻔﺱ ﻤﻥ ﺸﻬﻭﺍﺕ ﻭﻤﺘﺎ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺩﻨﻴﺎ ،ﻜﻠﻤﺎ ﺍﺯﺩﺍﺩ ﺃ ﺭ ﺍﻟﻬﻭ ﻓﻲ ﺍﻟﻨﻔﺱ ﻗﻭﺓ ،ﺃﻱ ﻜﻠﻤﺎ ﺍﺯﺩﺍﺩ ﺘﻌﻠﻕ ﺍﻟﻨﻔﺱ ﺒﻬﺫ ﺍﻟﺤﻅﻭﻅ (Fs, Fw, Fc ) > 0 :
ﺒ ﺤﻼل ﺍﻟﻤﻌﺎﺩﻟﺔ ) (6ﻓﻲ ﺍﻟﻤﻌﺎﺩﻟﺔ ) (1ﻨﺘﺤﺼل ﻋﻠﻰ ﺍﻟﻘﺎﻨﻭﻥ ﺍﻟﺴﻠﻭﻜﻲ ﺍﻟﺤﺎﻜﻡ ﻓﻌﺎل ﺍﻟﻤﺴﻠﻡ ﺍﻟﻌﺎﺩﻱ :
) Q0 = F [S0 ( R0,H0), W0 ( R0,H0) , C0 (R0, H0), R0,H0] (12ﺩﺍﻟﺔ ﺠﻤﻠﺔ ﺍﻟﻤﺼﺎﻟ
ﺒ ﺤﻼل ﺍﻟﻤﻌﺎﺩﻟﺔ ) (4ﻓﻲ ﺍﻟﻤﻌﺎﺩﻟﺔ ) (2ﻨﺘﺤﺼل ﻋﻠﻰ ﺍﻟﻘﺎﻨﻭﻥ ﺍﻟﺴﻠﻭﻜﻲ ﺍﻟﺤﺎﻜﻡ ﻟﺴﻠﻭﻙ ﺍﻟﻤﺴﻠﻡ ﺍﻟﺭﺍﺸﺩ )ﺨﻴﺎﺭ ﺍﻟﺩﺍﺭ ﺍ ﺨﺭﺓ (. ) I0 = F [ S0 ( R0 ), W0 ( R0 ) , C0 (R0 ) , R0 ] (13ﺩﺍﻟﺔ ﺍﻟﻤﺼﻠﺤﺔ ﺍﻟﺘﻭﺤﻴﺩﻴﺔ 33
ﺩ .ﻤﺤﻤﺩ ﺍﻟﺤﺴﻥ ﺒﺭﻴﻤﺔ
ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﺒ ﺤﻼل ﺍﻟﻤﻌﺎﺩﻟﺔ ) (5ﻓﻲ ﺍﻟﻤﻌﺎﺩﻟﺔ ) (3ﻨﺘﺤﺼل ﻋﻠﻰ ﺍﻟﻘﺎﻨﻭﻥ ﺍﻟﺴﻠﻭﻜﻲ ﺍﻟﺤﺎﻜﻡ ﻟﻠﺩﻨﻴﻭﻱ ﺍﻟﻌﻘﻼﻨﻲ ” ﺨﻴﺎﺭ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺩﻨﻴﺎ “ ،ﻭﺘﻠﺨﺼﻪ ﺩﺍﻟﺔ ﺍﻟﻤﻨﻔﻌﺔ ” ﺍﻟﻠﺫﺓ “ ﺍﻟﺸﻬﻴﺭﺓ ﻓﻲ ﺍﻟﻌﻠﻭﻡ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺍﻟﻐﺭﺒﻴﺔ : ) U0 = F [So ( H0 ), W0 ( H0 ), C0 ( H0 ), H0] (14ﺩﺍﻟﺔ ﺍﻟﻤﺼﻠﺤﺔ ﺍﻟﺩﻨﻴﻭﻴﺔ
ﺍﻟﺩﻭﺍل ﺍﻟ ﻼﺙ ) (14) ، (13) ، (12ﺘﻤ ل ﺃﺼﻭل ﺍﻟﻨﻅﺭﻴﺔ ﺍﻟﻤﻌﺭﻓﻴﺔ ﺍﻟﻘﺭﺁﻨﻴﺔ ﻟﺩﺭﺍﺴﺔ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ،ﺤﻴﺙ ﺘﻠﺨﺹ ﺍﻟﻘﻭﺍﻨﻴﻥ ﺍﻟﻜﻠﻴﺔ ﺍﻟﺤﺎﻜﻤﺔ ﻟﻬﺫ ﺍﻟﻅﺎﻫﺭﺓ ﻜﻤﺎ ﻨﺭ .
ﻨﻼﺤﻅ ﺃﻥ ﺍﻟﺩﺍﻟﺔ ) (12ﺘﻌﺒﺭ ﻋﻥ ﺤﺎل ﺍﻟﻤﺅﻤﻥ ﺍﻟﻌﺎﺩﻱ ﺍﻟﺫﻱ ﺘﺘﺩﺍﻓﻊ ﻓﻲ ﻨﻔﺴﻪ )(S ﻗﻭ ﺍﻟﻬﻭ ) ( Hﻭﺍﻟﻌﻠﻡ ) ، ( Rﻭﻤﻥ ﻡ ﺘﺩﻭﺭ ﺃﻓﻌﺎﻟﻪ ) (Qﺒﻴﻥ ﻓﺎﺴﺩ ﻭﺼﺎﻟ . ﻭﺍﻟﻨﻔﺱ ﺍﻟﺘﻲ ﺘﺘﻌﺎﻗﺏ ﻋﻠﻴﻬﺎ ﻗـﻭ ﺍﻟﻬـﻭ ” ﺩﻭﺍﻓﻊ ﺍﻟﻔﺠﻭﺭ “ ﻭﺍﻟﻌﻠﻡ ” ﺩﻭﺍﻓﻊ ﺍﻟﺘﻘﻭ “ ﺘﺴﻤﻰ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ” ﺍﻟﻨﻔﺱ ﺍﻟﻠﻭﺍﻤﺔ “. ﺍﻟﺩﺍﻟﺔ ) (13ﺘﻌﺒﺭ ﻋﻥ ﺤﺎل ﺍﻟﻤﺅﻤﻥ ﺍﻟﺭﺍﺸﺩ ﺍﻟﺫﻱ ﺘﺯﻜﺕ ﻨﻔﺴﻪ ) (Sﻋﻥ ﺍﻟﻬﻭ ﻭﺨﻀﻌﺕ ﻟﺴﻠﻁﺎﻥ ﺍﻟﻌﻠﻡ ﺍﻟﺘﻭﺤﻴﺩﻱ ) ( Rﻟﺫﻟﻙ ﺃﺼﺒ ﻫﻭﺍ ﻭﻓﻕ ﻤﺎ ﺠﺎﺀ ﺒﻪ ﺍﻟﺸﺭ ﻓﻜﺎﻨﺕ ﻜل ﺃﻓﻌﺎﻟﻪ ﺭﺍﺸﺩﺓ .ﺍﻟﻨﻔﺱ ﺍﻟﺘﻲ ﺘﺯﻜﺕ ﻋﻥ ﻗﻴﻡ ﻭﺩﻭﺍﻓﻊ ﺍﻟﻔﺠﻭﺭ ﻭﺍﺴﺘﻤﺴﻜﺕ ﺒﺎﻟﻌﻠﻡ ﺍﻟﺘﻭﺤﻴﺩﻱ ﺘﺴﻤﻲ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ” ﺍﻟﻨﻔﺱ ﺍﻟﻤﻁﻤﺌﻨﺔ “.
ﺍﻟﺩﺍﻟﺔ ) (14ﺘﻌﺒﺭ ﻋﻥ ﺤﺎل ﺍﻟﺩﻨﻴﻭﻱ ” ﺍﻟﻌﻠﻤﺎﻨﻲ “ ﺍﻟﺫﻱ ﺃﻗﺼﻰ ﺍﻹﻟﻪ ﺍﻟﻭﺍﺤﺩ ﻤﻥ ﻤﺠﺎل ﺍﻟﻔﻌل ﻭﺍﻟﺘﺄ ﻴﺭ ﺍﻟﺯﻤﻨﻲ ،ﻭﺁ ﺭ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺩﻨﻴﺎ ) ، (Uﻭﺍﺘﺨﺫ ﺇﻟﻬﻪ ﻫﻭﺍ )، (H ﻭﻗﺎل ﻭﺘﻴﻥ ﻤﺎﻻ ) (Wﻭﻭﻟﺩﺍ ) .(Cﻭﺍﻟﻨﻔﺱ ﺍﻟﺘﻲ ﺃﺴﻠﻤﺕ ﻗﻴﺎﺩﻫﺎ ﻟﻠﻬــﻭ ﺘﺴﻤﻰ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ” ﺍﻟﻨﻔﺱ ﺍﻟﻔﺎﺠﺭﺓ “. ﻜﻴﻑ ﻴﺘﻭﻟﺩ ﻋﻠﻡ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻓﻲ ﺍﻟﻨﻅﺎﻡ ﺍﻟﻤﻌﺭﻓﻲ ﺍﻟﻘﺭﺁﻨﻲ
ﺇﻥ ﺠﺎﺯ ﻟﻨﺎ ﺃﻥ ﻨﻌﺘﺒﺭ ﻤﺎ ﻤﻀﻰ ﻨﻅﺎﻤﺎ ﻤﻌﺭﻓﻴﺎ ﻗﺭﺁﻨﻴﺎ ﻴﺨﺘﺹ ﺒﻜﻠﻴﺎﺕ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻓ ﻨﻪ ﻴﺒﺭﺯ ﻟﻨﺎ ﺍﻟﺤﻘﺎﺌﻕ ﺍ ﺘﻴﺔ :
ﺃﻭﻻ :ﺍﻟﻬﻴﻤﻨﺔ ﺍﻟﻤﻁﻠﻘﺔ ﻟﻠﻌﻠﻡ ﺍﻟﺘﻭﺤﻴﺩﻱ ) ( Rﻋﻠﻰ ﺍﻟﺩﺍﻟﺔ ﺍﻟﺘﻭﺤﻴﺩﻴﺔ ﻓﻲ ﺍﻟﻤﻌﺎﺩﻟﺔ ) (13ﺍﻟﻤﻌﺒﺭﺓ ﻋﻥ ﻤﻘﺎﺼﺩ ﺍﻟﻤﻨﻌﻡ ” ﺍﷲ “ ﻤﻥ ﺨﻠﻕ ﺍﻟﻨﻌﻤﺔ ” ﺍﻟﻤﺎل ،ﺍﻟﺒﻨﻭﻥ “ ، ﻭﺍﻟﻤﻨﻌﻡ ﻋﻠﻴﻬﻡ ” ﺍﻟﺒﺸﺭ “ .ﻭﺴﻭﻑ ﻴﻌﺒﺭ ﺍﻟﻌﻠﻡ ﺍﻟﺘﻭﺤﻴﺩﻱ ﻋﻥ ﻨﻔﺴﻪ ﻓﻲ ﻫﺫ ﺍﻟﺩﺍﻟﺔ ﻤﻥ ﺨﻼل ﻗﻴﻡ ﺍﻟﺘﻘﻭ ﺍﻟﺘﻲ ﺴﻭﻑ ﺘﻜﻴﻑ ﺘﻔﺎﻋل ﺍﻟﻨﻔﺱ ﻤﻊ ﺒﻘﻴﺔ ﺍﻟﻤﺘﻐﻴﺭﺍﺕ ﻭﻤﻥ ﻡ ﺘﺤﺩﺩ ﺼﻴﺎ ﺔ ﺍﻟﺩﺍﻟﺔ. 34
ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﻨﻅﺎﻤﻬﺎ ﺍﻟﻤﻌﺭﻓﻲ ﻓﻲ ﺍﻟﻘﺭﺁﻥ
ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻔﻠﺴﻔﺔ
ﺎﻨﻴﺎ :ﺍﻟﻬﻴﻤﻨﺔ ﺍﻟﻤﻁﻠﻘﺔ ﻟﻠﺠﻬل ﺃﻭ ﺍﻟﻬﻭ ) (Hﻋﻠﻰ ﺍﻟﺩﺍﻟﺔ ﺍﻟﺩﻨﻴﻭﻴﺔ ﻓﻲ ﺍﻟﻤﻌﺎﺩﻟﺔ )(14 ﺍﻟﻤﻌﺒﺭﺓ ﻋﻤﻭﻤﺎ ﻋﻥ ﻤﻘﺎﺼﺩ ﺍﻟﻤﻨﻌﻡ ﻋﻠﻴﻬﻡ ﻤﻥ ﺍﻟﻨﻌﻤﺔ .ﻭﺴﻭﻑ ﻴﻌﺒﺭ ﺍﻟﻬﻭ ﻋﻥ ﻨﻔﺴﻪ ﻤﻥ ﺨﻼل ﻗﻴﻡ ﺍﻟﻔﺠﻭﺭ ” ﺍﻟﺒﺨل ،ﺍﻟﻁﻤﻊ ،ﺍ ﺭﺓ ،ﺍﻟ “ ﺍﻟﺘﻲ ﺴﻭﻑ ﺘﻜﻴﻑ ﺘﻔﺎﻋل ﺍﻟﻨﻔﺱ ﻤﻊ ﺒﻘﻴﺔ ﺍﻟﻤﺘﻐﻴﺭﺍﺕ ﻭﻤﻥ ﻡ ﺘﺤﺩﺩ ﺼﻴﺎ ﺔ ﺍﻟﺩﺍﻟﺔ.
ﺎﻟ ﺎ :ﺃﻥ ﻫﻨﺎﻙ ﻤﻔﺎﺭﻗﺔ ﻭﺍﻀﺤﺔ ﺒﻴﻥ ﻤﻘﺎﺼﺩ ﺍﻟﺸﺎﺭ ﺘﻌﺎﻟﻰ ﻤﻤ ﻠﺔ ﻓﻲ ﺩﺍﻟﺔ ﻤﺘﺎ ﺍﻹﻴﻤﺎﻥ ) (Iﻭﻤﻘﺎﺼﺩ ﺍﻟﻨﺎﺱ ﻤﻤ ﻠﺔ ﻓﻲ ﺍﻟﺩﺍﻟﺔ ﺍﻟﺩﻨﻴﻭﻴﺔ ) ، (Uﻭﻫﺫ ﺍﻟﻤﻔﺎﺭﻗﺔ ﻫﻲ ﺃﺴﺎﺱ ﺍﻻﺒﺘﻼﺀ ﻓﻲ ﺨﻁﺔ ﺍﻟﺨﻠﻕ ﺍﻟﻌﺎﻤﺔ ،ﻭﻤﻥ ﺃﺠل ﻋﻼﺠﻬﺎ ﻭﻀﻌﺕ ﺍﻟﺸﺭﻴﻌﺔ ، ﺃﻱ ﺤﺘﻰ ﻴﺨﺭ ﺍﻟﻤﻜﻠﻑ ﻋﻥ ﺩﺍﻋﻴﺔ ﻫﻭﺍ ﻓﻴﻜﻭﻥ ﻋﺒﺩﺍ ﷲ ﺍﺨﺘﻴﺎﺭﺍ ﻜﻤﺎ ﻫﻭ ﻋﺒﺩ ﺍﻀﻁﺭﺍﺭﺍ.
ﺭﺍﺒﻌﺎ :ﺃﻥ ﺍﻟﻌﻼﻗﺔ ﺒﻴﻥ ﺍﻹﻴﻤﺎﻥ ) (Iﻓﻲ ﺍﻟﻤﻌﺎﺩﻟﺔ ) (13ﻭﺒﻴﻥ ﺍﻟﻤﺘﻐﻴﺭﺍﺕ ﺍﻟﺤﺎﻜﻤﺔ ﻟﻠﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻓﻲ ﺍﻟﻤﺠﺘﻤﻊ ﺍﻟﻤﺴﻠﻡ ﺍﻟﺭﺍﺸﺩ ) (S, W, C, Rﻫﻲ ﻋﻼﻗﺔ ﻨﺎﺘﺞ ﻭﻤﺩﺨﻼﺕ .ﻟﺫﻟﻙ ﻻ ﻤﻌﻨﻰ ﻟﻠﺤﺩﻴﺙ ﻋﻥ ﺤﻔﻅ ﺍﻟﺩﻴﻥ ﻤﻘﺎﺒل ﺤﻔﻅ ﺍﻟﻨﻔﺱ ﻭﺍﻟﻨﺴل ﻭﺍﻟﻌﻘل ﻭﺍﻟﻤﺎل ،ﺇﺫ ﺒﺎﺕ ﻭﺍﻀﺤﺎ ﺃﻥ ﺍﻟﺩﻴﻥ ﻤﺎ ﻫﻭ ﺃﻻ ﺠﻤﺎ ﺍﻟﺘﻔﺎﻋل ﺒﻴﻥ ﺠﻤﻴﻊ ﻫﺫ ﺍﻟﻤﺘﻐﻴﺭﺍﺕ ،ﻭﻟﻜﻥ ﻴﻤﻜﻥ ﺍﻟﺤﺩﻴﺙ ﻋﻥ ﺤﻔﻅ ﺍﻹﻴﻤﺎﻥ ) (Iﻋﻠﻰ ﻤﺴﺘﻭ ﺍﻻﻋﺘﻘﺎﺩ .ﻜﻤﺎ ﺃﺭ ﺃﻥ ﺍ ﺼﻭﺏ ﺒﺩل ﺍﻟﺤﺩﻴﺙ ﻋﻥ ﺤﻔﻅ ﺍﻟﻌﻘل ﻜﻤﻘﺼﺩ ﺃﻥ ﻴﻜﻭﻥ ﺍﻟﺤﺩﻴﺙ ﻋﻥ ﺤﻔﻅ ﺍﻟﻌﻠﻡ ﺍﻟﺘﻭﺤﻴﺩﻱ ﻜﻤﻘﺼﺩ ﻥ ﺒﻪ ﻴﻜﻭﻥ ﺤﻔﻅ ﺍﻟﺩﻴﻥ ﻤﻥ ﺨﻼل ﺘﺤﻘﻴﻕ ﺍﻟﺩﺍﻟﺔ ﺍﻟﺘﻭﺤﻴﺩﻴﺔ ﻋﻠﻰ ﺼﻌﻴﺩ ﺍﻟﻭﺍﻗﻊ.ﺒﺎﻟﻁﺒﻊ ﻴﻜﻭﻥ ﺤﻔﻅ ﺁﻟﺔ ﺘﺤﺼﻴل ﺍﻟﻌﻠﻡ ﺍﻟﺘﻭﺤﻴﺩﻱ ﻭﻫﻰ ” ﺍﻟﻌﻘل “ ﻤﻥ ﺒﺎﺏ ﻤﺎ ﻻ ﻴﺘﻡ ﺍﻟﻭﺍﺠﺏ ﺃﻻ ﺒﻪ ﻓﻬﻭ ﻭﺍﺠﺏ.
ﺨﺎﻤﺴﺎ :ﻟﻘﺩ ﺘﻭﺼل ﻋﻠﻤﺎﺀ ﺍﻟﻤﻘﺎﺼﺩ ﻤ ل ﺍﻹﻤﺎﻡ ﺍﻟﺸﺎﻁﺒﻲ ﺇﻟﻲ ﺃﻥ ﺍﻟﻤﺘﻐﻴﺭﺍﺕ ﺍﻟﺨﻤﺴﺔ ” ﻤﻊ ﺇﺒﺩﺍل ﺍﻟﻌﻠﻡ ﺒﺎﻟﻌﻘل “ ﻓﻲ ﺍﻟﺩﺍﻟﺔ ﺍﻟﺘﻭﺤﻴﺩﻴﺔ ﻫﻲ ﺍﻟﻜﻠﻴﺎﺕ ﺍﻟﺘﻲ ﻭﻀﻊ ﺍﻟﺸﺎﺭ ﺍﻟﺸﺭﻴﻌﺔ ﺒﻘﺼﺩ ﺤﻔﻅﻬﺎ ،ﻭﺃﻥ ﻫﺫﺍ ﺍﻟﺤﻔﻅ ﻋﻠﻰ ﺍﻟﻤﺴﺘﻭ ﺍﻟﻀﺭﻭﺭﻱ ﻭﺍﻟﺤﺎﺠﻰ ﻭﺍﻟﺘﺤﺴﻴﻨﻰ ﻴﻨﺒﻐﻲ ﺃﻥ ﻴﻜﻭﻥ ﺃﺴﺎﺱ ﺍﺴﺘﻨﺒﺎﻁ ﺍ ﺤﻜﺎﻡ ﺍﻟﻔﻘﻬﻴﺔ .ﻭﻟﻜﻥ ﻟﻤﺎ ﻜﺎﻥ ﻫﻤﻬﻡ ﻫﻭ ﺍ ﺤﻜﺎﻡ ﺍﻟﻔﻘﻬﻴﺔ ،ﻭﻟﻤﺎ ﻗﺎﻤﺕ ﻤﻨﻬﺠﻴﺘﻬﻡ ﻋﻠﻰ ﺍﻻﺴﺘﻘﺭﺍﺀ ﻟﻸﺤﻜﺎﻡ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﺠﺯﺌﻴﺔ ﺍﻟﻤﺘﻭﻟﺩﺓ ﺃﺼﻼ ﻋﻥ ﻗﺼﺩ ﺍﻟﺸﺎﺭ ﺤﻔﻅ ﻫﺫ ﺍﻟﻜﻠﻴﺎﺕ ﺍﻟﺨﻤﺱ ﻟﻡ ﻴﻜﻥ ﻤﻥ ﺍﻟﻤﻤﻜﻥ ﺃﻥ ﻴﻨﺘﺒﻬﻭﺍ ﺇﻟﻲ ﺍﻟﻌﻼﻗﺔ ﺍ ﻋﻡ ﺍﻟﻘﺎﺌﻤﺔ ﻋﻠﻰ ﺍﻟﺘﻔـﺎﻋل ﺍﻟﺩﻴﻨﺎﻤﻴﻜﻲ ﺒﻴﻥ ﻤﺘﻐﻴﺭﺍﺕ ” ﺍﻟﻨﻔﺱ ،ﺍﻟﻤﺎل ،ﺍﻟﺒﻨﻭﻥ “ ﺍﻟﻤﻭﻟﺩﺓ ﻟﻠﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺒﺘﺠﻠﻴﺎﺘﻬﺎ ﺍﻟﻤﺨﺘﻠﻔﺔ ﻋﺒﺭ ﺍﻟﺘﺎﺭﻴ ﻭﺍﻟﺠﻐﺭﺍﻓﻴﺎ ﻭﺍﻟﻤﺭﺘﻜﺯﺓ ﻋﻠﻰ ﺍﻟﺘﺩﺍﻓﻊ ﺒﻴﻥ ﺍﻟﻤﻘﺎﺼﺩ ﺍﻟﺩﻨﻴﻭﻴﺔ 35
ﺩ .ﻤﺤﻤﺩ ﺍﻟﺤﺴﻥ ﺒﺭﻴﻤﺔ
ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
) (Uﻭﺍﻟﺘﻭﺤﻴﺩﻴﺔ ) (Iﻤﻥ ﺨﻼل ﺘﺩﺍﻓﻊ ﺍﻟﻬﻭ ) (Hﻭﺍﻟﻌﻠﻡ ﺍﻟﺘﻭﺤﻴﺩﻱ ) .( Rﻟﺫﻟﻙ ﺘﻌﺎﻤﻠﻭﺍ ﻤﻊ ﻫﺫ ﺍﻟﻤﺘﻐﻴﺭﺍﺕ ﻜل ﻋﻠﻰ ﺤﺩﺓ ،ﻭﻓﻰ ﺇﻁﺎﺭ ﺇﺴﺘﺎﺘﻴﻜﻲ ﻜﺄﻥ ﻻ ﺭﺍﺒﻁ ﺒﻴﻨﻬﺎ ،ﻭﻟﻬﻡ ﻜل ﺍﻟﻌﺫﺭ ﻓﻲ ﺫﻟﻙ.
ﺴﺎﺩﺴﺎ :ﺒﻴﻨﻤﺎ ﺘﺩﻭﺭ ﻋﻠﻭﻡ ﺍﻟﻔﻘﻪ ﻭﺍﻟﻤﻘﺎﺼﺩ ﺍﻟﺸﺭﻋﻴﺔ ﺤﻭل ﺘﺤﻘﻴﻕ ﻤﻘﺎﺼﺩ ﺍﻟﺸﺎﺭ ﻤﻤ ﻠﺔ ﻓﻲ ﺍﻟﺩﺍﻟﺔ ﺍﻟﺘﻭﺤﻴﺩﻴﺔ ) (I0ﻓ ﻥ ﺍﻟﻌﻠﻭﻡ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺍﻟﻤﻌﺎﺼﺭﺓ ﻤﻬﺘﻤﺔ ﺒﺩﺭﺍﺴﺔ ﻤﻘﺎﺼﺩ ﺍﻟﻤﻜﻠﻔﻴﻥ ﻭﺍ ﻓﻌﺎل ﺍﻟﺘﻲ ﻴﻘﻭﻤﻭﻥ ﺒﻬﺎ ﻟﺘﺤﻘﻴﻕ ﺘﻠﻙ ﺍﻟﻤﻘﺎﺼﺩ ﻭﻤﺎ ﻴﻨﺠﻡ ﻋﻥ ﺍﻟﺘﺩﺍﻓﻊ ﺍﻻﺠﺘﻤﺎﻋﻲ ﺍﻟﻤﺤﻘﻕ ﻟﺘﻙ ﺍ ﻫﺩﺍﻑ ﻤﻥ ﻅﻭﺍﻫﺭ ﺍﺠﺘﻤﺎﻋﻴﺔ ﻴﺒﺤﺙ ﻋﻥ ﺃﺴﺒﺎﺒﻬﺎ ﻓﻲ ﺘﻠﻙ ﺍﻟﻤﻘﺎﺼﺩ ﻭﺍ ﻓﻌﺎل .ﻟﺫﻟﻙ ﻓﺎﻥ ﺍﻟﻌﻠﻭﻡ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺍﻟﻌﻠﻤﺎﻨﻴﺔ ﺘﻨﻁﻠﻕ ﻓﺭﻀﻴﺎﺘﻬﺎ ﻤﻥ ﺍﻟﺩﺍﻟﺔ ﺍﻟﺩﻨﻴﻭﻴﺔ ) ، (U0ﺒﻴﻨﻤﺎ ﻴﻨﺒﻐﻲ ﺃﻥ ﺘﺒﻨﻰ ﻓﺭﻀﻴﺎﺕ ﺍﻟﻌﻠﻭﻡ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻋﻠﻰ ﺍﻟﺩﺍﻟﺘﻴﻥ ﺍﻟﺘﻭﺤﻴﺩﻴﺔ ﻭﺍﻟﺩﻨﻴﻭﻴﺔ ﻨﻬﻤﺎ ﻤﻌﺎ ﻴﺸﻜﻼﻥ ﺍﻟﻘﺎﻋﺩﺓ ﺍﻟﻤﻘﺎﺼﺩﻴﺔ ﻟﻠﻤﺴﻠﻡ ﺍﻟﻌﺎﺩﻱ ،ﻭﻫﻭ ﺍﻟﺫﻱ ﻴﻜﺴﺒﻬﺎ ﺼﻔﺔ ﺍﻟﻌﺎﻟﻤﻴﺔ ﻤﻥ ﺤﻴﺙ ﻗﺩﺭﺘﻬﺎ ﻋﻠﻰ ﺘﻔﺴﻴﺭ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺃﻴﻥ ﻭﻤﺘﻰ ﻭﺠﺩﺕ .ﻭﺘﺒﺩﻭ ﻫﺫ ﺍﻟﺤﻘﻴﻘﺔ ﻭﺍﻀﺤﺔ ﻤﻥ ﺍﻟﺩﺍﻟﺔ ) (Q0ﺍﻟﺘﻲ ﺘﻤ ل ﺍﻟﺤﺎﻟﺔ ﺍﻟﻌﺎﻤﺔ ﻫل ﺍﻟﺘﻭﺤﻴﺩ ، ﻤﻘﺎﺼﺩ ﻭﺃﻓﻌﺎل ،ﺤﻴﺙ ﻠﺒﺔ ﺍﻟﻨﻔﺱ ﺍﻟﻠﻭﺍﻤﺔ ﺍﻟﺘﻲ ﻴﺘﺩﺍﻓﻊ ﻓﻴﻬﺎ ﺍﻟﻌــﻠﻡ ﺍﻟﺘﻭﺤﻴﺩﻱ ” ﻗﻴﻡ ﺍﻟﺘﻘﻭ “ ﻤﻊ ﺍﻟﻬﻭ ” ﻗﻴﻡ ﺍﻟﻔﺠﻭﺭ “ ﻓﺘﺒﺭﺯ ﻓﻲ ﺍﻟﻭﺍﻗﻊ ﺍﻻﺠﺘﻤﺎﻋﻲ ﺍﻟﻤﺴﻠﻡ ﺍﻟﻅﻭﺍﻫﺭ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺍﻟﻤﺘﻨﺎﻗﻀﺔ .ﻟﺫﻟﻙ ﻨﺠﺩ ﺃﻥ ﺍﻟﺩﺍﻟﺔ ﺍﻟﻌﺎﻤﺔ ﻫﺫ ﺘﺘﻁﺎﺒﻕ ﻤﻊ ﺍﻟﺩﺍﻟﺔ ﺍﻟﺘﻭﺤﻴﺩﻴﺔ ﻋﻨﺩﻤﺎ ﻴﻨﺘﻔﻲ ﺃ ﺭ ﺍﻟﻬﻭ ،ﻭﺘﺘﻁﺎﺒﻕ ﻤﻊ ﺍﻟﺩﺍﻟﺔ ﺍﻟﺩﻨﻴﻭﻴﺔ ﻋﻨﺩﻤﺎ ﻴﻨﺘﻔﻲ ﺃ ﺭ ﺍﻟﻌﻠﻡ ﺍﻟﺘﻭﺤﻴﺩﻱ ،ﻭﻫﻜﺫﺍ ﻴﻜﻭﻥ ﺤﺎل ﺍﻟﻤﺠﺘﻤﻊ ﻭﺍﻟﻔﺭﺩ ﺍﻟﻤﺴﻠﻡ ﻤﺘﺄﺭﺠﺤﺎ ﺒﻴﻥ ﺃﺤﻭﺍل ﺍﻟﺘﻭﺤﻴﺩ ﻭﺍﻟﺸﺭﻙ.
ﺴﺎﺒﻌﺎ :ﻻ ﻴ ﺒﺕ ﺍﻟﻨﻅﺎﻡ ﺍﻟﻤﻌﺭﻓﻲ ﺍﻟﻘﺭﺁﻨﻲ ﺃﻋــﻼ ﺃﻱ ﺩﻭﺭ ﻤﺒﺎﺸﺭ ﻟﻠﻌﻠﻡ ﺒﻅﺎﻫﺭ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺩﻨﻴﺎ ” ﺍﻟﻌﻠﻡ ﺍﻟﻜﻭﻨﻲ “ ﻓﻲ ﺍﻟﺩﺍﻟﺔ ﺍﻟﺩﻨﻴﻭﻴﺔ ﻜﻤﺎ ﺃ ﺒﺘﻪ ﻟﻠﻌﻠﻡ ﺍﻟﺘﻭﺤﻴﺩﻱ ﻓﻲ ﺩﺍﻟﺔ ﺍﻹﻴﻤﺎﻥ .ﺍﻟﺴﺒﺏ ﻓﻲ ﺫﻟﻙ ،ﻜﻤﺎ ﻨﺭ ،ﺃﻥ ﺍﻟﻌﻠﻡ ﺍﻟﻜﻭﻨﻲ ﻟﻴﺱ ﺍﻟﻤﻭﻟﺩ ﺍﻟﻤﺒﺎﺸﺭ ﻟﻠﻤﻠﺫﺍﺕ ﺍﻟﺩﻨﻴﻭﻴﺔ ﺍﻟﺘﻲ ﺘﻌﺒﺭ ﻋﻨﻬﺎ ﺍﻟﺩﺍﻟﺔ ﺍﻟﺩﻨﻴﻭﻴﺔ ،ﻭﺇﻨﻤﺎ ﺩﻭﺭ ﻴﺭ ﻤﺒﺎﺸﺭ ﻤﻥ ﺨﻼل ﺍﻟﺘﻤﻜﻴﻥ ﻤﻥ ﺇﻴﺠﺎﺩ ﺍﻟﺴﻠﻊ ” ﺍﻟﻤﺎل ،ﺍﻟﺒﻨﻭﻥ “ ﺍﻟﺘﻲ ﺘﻤﺩ ﺍﻹﻨﺴﺎﻥ ﺒﻤﺘﺎ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺩﻨﻴﺎ .ﺃﻤﺎ ﺍﻟﻌﻠﻡ ﺍﻟﺘﻭﺤﻴﺩﻱ ﻓﻬﻭ ﺍﻟﻤﺴﺌﻭل ﺍﺒﺘﺩﺍﺀ ﻋﻥ ﺇﻴﺠﺎﺩ ﺃﺼل ﺍﻹﻴﻤﺎﻥ ﻜﺎﻋﺘﻘﺎﺩ ﻨﻔﺴﻲ ،ﻡ ﻫﻭ ﻤﻥ ﺒﻌﺩ ﺫﻟﻙ ﻤﺴﺌﻭل ﺃﻴﻀﺎ ﻋﻥ ﺘﻜﻴﻴﻑ ﺍﻟﺘﻔﺎﻋل ﺒﻴﻥ ﺍﻟﻤﺘﻐﻴﺭﺍﺕ ﺍ ﺨﺭ ﺍﻟﻤﻨﺘﺠﺔ ﻟﻠﻌﻤل ﺍﻟﺼﺎﻟ ﻭﺍﻟﺫﻱ ﺒﺩﻭﺭ ﻴﻐﺫ ﺍﻹﻴﻤﺎﻥ. 36
ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﻨﻅﺎﻤﻬﺎ ﺍﻟﻤﻌﺭﻓﻲ ﻓﻲ ﺍﻟﻘﺭﺁﻥ
ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻔﻠﺴﻔﺔ
ﺎﻤﻨﺎ :ﺃﻋﺘﻘﺩ ﺃﻨﻪ ﻤﻥ ﺍﻟﻤﻤﻜﻥ ﺃﻥ ﻴﻤ ل ﺍﻟﻨﻅﺎﻡ ﺍﻟﻤﻌﺭﻓﻲ ﺍﻟﻘﺭﺁﻨﻲ ﺃﻋﻼ ﺍﻟﻘﻠﺏ ﺍﻟﺼﻠﺏ ” “ Hard Coreﻟﺒﺭﻨﺎﻤﺞ ﺒﺤﺙ ﻋﻠﻤﻲ ﻟﺠﻤﻴﻊ ﺍﻟﻌﻠﻭﻡ ﺍﻟﺸﺭﻋﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ ، ﺇﺫ ﺠﻤﻴﻌﻬﺎ ﺘﻨﻁﻠﻕ ﻤﻥ ﺫﺍﺕ ﺍﻟﻤﺘﻐﻴﺭﺍﺕ ﺍﻟﻜﻠﻴﺔ ﻤﻤ ﻠﺔ ﻓﻲ ﺍﻟﺩﺍﻟﺔ ﺍﻟﻌﺎﻤﺔ ) ، (12ﻡ ﻤﻥ ﺒﻌﺩ ﺫﻟﻙ ﻟﻜل ﻭﺠﻬﺔ ﻫﻭ ﻤﻭﻟﻴﻬﺎ.
ﺘﺎﺴﻌﺎ :ﺴﻭﻑ ﺘﺫﻫﺏ ﺇﻟﻲ ﻴﺭ ﺭﺠﻌﺔ ﺍﻟﻘﻁﻴﻌﺔ ﺍﻟﻤﻌﺭﻓﻴﺔ ﺒﻴﻥ ﺍﻟﺘﺨﺼﺼﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ ﻓﻲ ﻤﺠﺎل ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺤﻴﺙ ﻴﺒﺭﺯ ﺍﻟﻨﻅﺎﻡ ﺍﻟﻤﻌﺭﻓﻲ ﺍﻟﻘﺭﺁﻨﻲ ﺃﻋﻼ ﺘﺄ ﻴﺭﺍ ﻤﺘﺒﺎﺩﻻ ﻗﻭﻴﺎ ﻟﻠﻤﺘﻐﻴﺭﺍﺕ ﺍﻟﻔﺎﻋﻠﺔ ﻓﻲ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ .ﻭﻫﺫ ﺍﻟﻤﺘﻐﻴﺭﺍﺕ ﺘﻌﺘﺒﺭ ﺍﻟﻤﺩﺨل ﺇﻟﻲ ﺍﻟﻌﻠﻭﻡ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺍﻟﻀﺭﻭﺭﻴﺔ ﺍﻟﺘﻲ ﻴﻠﺯﻡ ﺇﻨﺸﺎﺅﻫﺎ ﻟﺩﺭﺍﺴﺔ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ.
ﻤﺎ ﻫﻲ ﺇﺫﺍ ﺍﻟﻌﻠﻭﻡ ﺍﻟﺘﻭﺤﻴﺩﻴﺔ ﺍﻟﺘﻲ ﻴﻌﺒﺭ ﻋﻨﻬﺎ ﻤﺘﻐﻴﺭ ﺍﻟﻌﻠﻡ ) (Rﻭﻤﺎ ﻫﻲ ﻤﺼﺎﺩﺭﻫﺎ ﻭﺒﺄﻱ ﻤﻨﻬﺠﻴﺔ ﻭﻜﻴﻑ ﺘﺘﻁﻭﺭ
ﻻ ﺸﻙ ﺃﻥ ﺃﻭل ﻤﺎ ﻴﺘﺒﺎﺩﺭ ﺇﻟﻲ ﺍﻟﺫﻫﻥ ﻫﻭ ﻤﺎ ﻴﻤﻜﻥ ﺘﺴﻤﻴﺘﻪ ” ﻋﻠﻡ ﺍﻟﻌﻠﻡ “ ﺍﻟﺫﻱ ﻴﺩﺭﺱ ﻤﺎﻫﻴﺔ ﺍﻟﻌﻠﻡ ) ( Rﻭﻤﺼﺎﺩﺭ ﻭﻤﻨﺎﻫﺠﻪ ﻭﻤﻘﺎﺼﺩ .ﻡ ﻤﺎﺫﺍ ﺒﻌﺩ ﺫﻟﻙ ﻓﻠﻨﻨﻅﺭ ﺇﻟﻲ ﺍﻟﺩﺍﻟﺘﻴﻥ ﺍﻟﺘﻭﺤﻴﺩﻴﺔ ﻭﺍﻟﺩﻨﻴﻭﻴﺔ ﺍﻟﻠﺘﻴﻥ ﺘﻠﺨﺼﺎﻥ ﺨﻁﺔ ﺍﻟﺨﻠﻕ ﺍﻟﻌﺎﻤﺔ ﻭﻟﻨﺘﺄﻤل ﺒ ﻴﺠﺎﺯ ﻭﺇﺠﻤﺎل ﺃﻨﻭﺍ ﺍﻟﻌﻠﻭﻡ ﺍﻟﻤﻁﻠﻭﺒﺔ ﻟﺘﺘﺤﻘﻕ ﺒﺎﻹﻨﺴﺎﻥ ﺤﻜﻤﺔ ﺍﻟﺨﺎﻟﻕ ﻤﻥ ﺍﻟﺨﻠﻕ .ﺇﺫﺍ ﻨﻅﺭﻨﺎ ﺇﻟﻲ ﺍﻟﺩﺍﻟﺔ ﺍﻟﺘﻭﺤﻴﺩﻴﺔ ﻨﺠﺩ ﺃﻥ ﺇﻴﺠﺎﺩ ﺃﺼل ﺍﻹﻴﻤﺎﻥ ﺒﺎﷲ ﺘﻌﺎﻟﻰ ) (Iﻴﻘﺘﻀﻲ ﻨﺸﺄﺓ ﻋﻠﻭﻡ ﺍﻟﺘﻭﺤﻴﺩ ﺍﻟﺘﻲ ﺘﻘﻭﻡ ﺒﺎﻻﺴﺘﺩﻻل ﻤﻥ ﺍﻟﺨﻠﻕ ﻋﻠﻰ ﻭﺠﻭﺩ ﺍﻟﺨﺎﻟﻕ ﺘﻌﺎﻟﻰ } :ﺴﻨﺭﻴﻬﻡ ﺁﻴﺎﺘﻨﺎ ﻓﻲ ﺍ ﻓﺎﻕ ﻭﻓﻰ ﺃﻨﻔﺴﻬﻡ ﺤﺘﻰ ﻴﺘﺒﻴﻥ ﻟﻬﻡ ﺃﻨﻪ ﺍﻟﺤﻕ { ]ﻓﺼﻠﺕ .[53 :ﻭﻫﻰ ﻓﻲ ﺍﻟﺠﻤﻠﺔ ﻋﻠﻭﻡ ﺍﻟﻤﻨﻁﻕ ﻭﺍﻟﻌﻠﻭﻡ ﺍﻟﻜﻭﻨﻴﺔ ،ﻭﻟﻬﺎ ﻤﺩﺍﺨﻠﻬﺎ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ .ﻭﻴﻨﺒﻐﻲ ﺘﺄﺴﻴﺱ ﺘﻠﻙ ﺍﻟﻌﻠﻭﻡ ﻋﻠﻰ ﻫﺫ ﺍﻟﻤﺩﺍﺨل ﺤﺘﻰ ﺘﺅﺩ ﻭﻅﻴﻔﺘﻬﺎ ﺍﻟﻤﻁﻠﻭﺒﺔ ﻜﺄﺩﻟﺔ ﺇﻴﻤﺎﻥ ” ﺁﻴﺎﺕ ﺍ ﻨﻔﺱ ﻭﺍ ﻓﺎﻕ “ .ﻭﻴﺩﺨل ﻓﻲ ﺇﻁﺎﺭ ﻋﻠﻭﻡ ﺍﻟﺘﻭﺤﻴﺩ ﺘﻠﻙ ﺍﻟﻤﺘﻌﻠﻘﺔ ﺒﺩﺭﺍﺴﺔ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻜﻅﺎﻫﺭﺓ ﻤﻌﺠﺯﺓ ﺘﺩل ﻋﻠﻰ ﺃﻥ ﻤﺼﺩﺭ ﻫﻭ ﺒﺩﻴﻊ ﺍﻟﺴﻤﻭﺍﺕ ﻭﺍ ﺭ } :ﺃﻓﻼ ﻴﺘﺩﺒﺭﻭﻥ ﺍﻟﻘﺭﺁﻥ ﻭﻟﻭ ﻜﺎﻥ ﻤﻥ ﻋﻨﺩ ﻴﺭ ﺍﷲ ﻟﻭﺠﺩﻭﺍ ﻓﻴﻪ ﺍﺨﺘﻼﻓﺎ ﻜ ﻴﺭﺍ { ]ﺍﻟﻨﺴﺎﺀ .[82 :
ﻡ ﺇﺫﺍ ﻨﻅﺭﻨﺎ ﺇﻟﻲ ﺯﻴﻨﺔ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺩﻨﻴﺎ ” ﺍﻟﻤﺎل ،ﺍﻟﺒﻨﻭﻥ “ ﻜﻨﻌﻡ ﻜﻠﻔﻨﺎ ﺒﺎﻻﻨﺘﻔﺎ ﺒﻬﺎ ﻭﺘﺄﺩﻴﺔ ﺸﻜﺭﻫﺎ ،ﻟﺯﻡ ﻤﻥ ﺫﻟﻙ ﻋﻠﻭﻡ ﻜﻭﻨﻴﺔ ﺘﻤﻜﻥ ﻤﻥ ﻤﻌﺭﻓﺔ ﻭﻋﻤﺭﺍﻥ ﺍ ﺭ ﺨﺼﺎﺌﺹ ﺘﻠﻙ ﺍﻟﻨﻌﻡ ﺍﻟﺘﻲ ﺒﻬﺎ ﺫﻟﻠﺕ ﻟ ﻨﺴﺎﻥ ﻭﺴﺨﺭﺕ ﺒﻤﺎ ﻴﻤﻜﻥ ﻤﻥ ﺍﻻﻨﺘﻔﺎ ﺒﻬﺎ ﻭﺘﺤﻘﻴﻕ ﺍﻟﺤﻜﻤﺔ ﻤﻥ ﺨﻠﻘﻬﺎ .ﻫﺫ ﺍﻟﻌﻠﻭﻡ ﺍﻟﻜﻭﻨﻴﺔ ﺍﻟﻭﻅﻴﻔﻴﺔ ﺃﻴﻀﺎ ﻟﻬﺎ ﻤﺩﺍﺨﻠﻬﺎ ﻓﻲ ﺍﻟﻘﺭﺁﻥ 37
ﺩ .ﻤﺤﻤﺩ ﺍﻟﺤﺴﻥ ﺒﺭﻴﻤﺔ
ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﻭﻴﻨﺒﻐﻲ ﺘﺄﺴﻴﺴﻬﺎ ﻋﻠﻰ ﺘﻠﻙ ﺍﻟﻤﺩﺍﺨل .ﻓ ﺫﺍ ﺠﺌﻨﺎ ﺇﻟﻲ ﺍﻟﻤﻨﻌﻡ ﻋﻠﻴﻪ ” ﺍﻹﻨﺴﺎﻥ “ ﻓﻬﻨﺎﻙ ﻨﻭﻋﺎﻥ ﻤﻥ ﺍﻟﻌﻠﻭﻡ ﻴﺘﻌﻠﻘﺎﻥ ﺒﻪ ،ﺃﻭﻟﻬﺎ ﺍﻟﻌﻠﻭﻡ ﺍﻟﺘﻲ ﺘﺘﻌﻠﻕ ﺒﺩﺭﺍﺴﺘﻪ ﻜﻜﺎﺌﻥ ﺤﻲ ” ﻨﻔﺴﺎ ﻭﺠﺴﺩﺍ “ ﻟﻤﻌﺭﻓﺔ ﺨﺼﺎﺌﺼﻪ ﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻟﺤﻴﻭﻴﺔ ﻭﺍﻟﻔﻴﺯﻴﺎﺌﻴﺔ ﺍﻟﺘﻲ ﺘﻤﻜﻥ ﻤﻥ ﺘﺤﺩﻴﺩ ﺍﻟﻌﻼﻗﺔ ﺍﻟﻤﻨﻔﻌﻴﺔ ﺍﻟﻤ ﻠﻰ ﺒﻴﻨﻪ ﻭﺒﻴﻥ ﺯﻴﻨﺔ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺩﻨﻴﺎ ﺒﻤﺎ ﻴﺤﻔﻅ ﻋﻠﻴﻪ ﺤﻴﺎﺘﻪ ﻭﻴﺤﻔﻅ ﺍﻟﺘﻭﺍﺯﻥ ﺍﻟﻜﻠﻰ ﻟﻠﺒﻴﺌﺔ .ﻟﻘﺩ ﺃﻨﺒﺕ ﺍﷲ ﺘﻌﺎﻟﻰ ﻓﻲ ﺍ ﺭ ﻤﻥ ﻜل ﺸﻲﺀ ﻤـﻭﺯﻭﻥ ﻭﻟﻜﻥ ﺍﻹﻨﺴﺎﻥ ﻫﻭ ﺍﻟﺫﻱ ﻴﻘﻴﻡ ﻫﺫﺍ ﺍﻟﻭﺯﻥ ﺒﺎﻟﻘﺴﻁ ﺃﻭ ﻴﺨﺴﺭ } :ﻭﺍﻟﺴﻤﺎﺀ ﺭﻓﻌﻬﺎ ﻭﻭﻀﻊ ﺍﻟﻤﻴﺯﺍﻥ ! ﺃﻻ ﺘﻁﻐﻭﺍ ﻓﻲ ﺍﻟﻤﻴﺯﺍﻥ ! ﻭﺃﻗﻴﻤﻭﺍ ﺍﻟﻭﺯﻥ ﺒﺎﻟﻘﺴﻁ ﻭﻻ ﺘﺨﺴﺭﻭﺍ ﺍﻟﻤﻴﺯﺍﻥ { ]ﺍﻟﺭﺤﻤﻥ .[ 9 - 7 : ﻡ ﻫﻨﺎﻙ ﺍﻟﻌﻠﻭﻡ ﺍﻟﻤﺘﻌﻠﻘﺔ ﺒﺎﻹﻨﺴﺎﻥ ﻜﻜﺎﺌﻥ ﻤﻜﻠﻑ ﻓﻲ ﺇﻁﺎﺭ ﻤﺠﺘﻤﻌﻲ ،ﻭﻫﻰ ﻋﻠﻭﻡ ﺒﻌﻀﻬﺎ ﻴﺘﻌﻠﻕ ﺒﺩﺭﺍﺴﺔ ﺍﻟﻤﻘﺎﺼﺩ ﺍﻟﺘﻲ ﻴﺭﻴﺩ ﺍﻟﺨﺎﻟﻕ ﻤﻥ ﺍﻹﻨﺴﺎﻥ ﺘﺤﻘﻴﻘﻬﺎ ﻭﺍ ﺤﻜﺎﻡ ﺍﻟﺸﺭﻋﻴﺔ ﺍﻟﺘﻲ ﻋﻠﻴﻪ ﺍﻻﻟﺘﺯﺍﻡ ﺒﻬﺎ ﻟﻴﺘﻤﻜﻥ ﻤﻥ ﺘﺤﻘﻴﻕ ﺘﻠﻙ ﺍﻟﻤﻘﺎﺼﺩ ﻭﻫﻰ ﻋﻤﻭﻤﺎ ﺍﻟﻌﻠﻭﻡ ﺍﻟﺘﻲ ﺘﺤﻜﻡ ﻤﻴﺯﺍﻥ ﺍﻟﺘﻔﺎﻋل ﺒﻴﻥ ﺍﻟﻤﺘﻐﻴﺭﺍﺕ ﺍﻟ ﻼ ﺔ ” ﺍﻟﻨﻔﺱ ،ﺍﻟﻤﺎل ،ﺍﻟﺒﻨﻭﻥ “ ﻭﺍﻹﻁﺎﺭ ﺍﻟﻤﺠﺘﻤﻌﻲ ﺍﻟﻤﺘﻭﻟﺩ ﻋﻥ ﻫﺫﺍ ﺍﻟﺘﻔﺎﻋل ،ﻭﻤﻨﻬﺎ ﻋﻠﻭﻡ ﺍﻟﻌﺒﺎﺩﺍﺕ ،ﺍﻟﻌﺎﺩﺍﺕ ،ﺍﻟﻤﻌﺎﻤﻼﺕ ، ﻭﺍﻟﺠﻨﺎﻴﺎﺕ ﺒﻤﺎ ﻴﺤﻘﻕ ﺸﻜﺭ ﺍﻟﻨﻌﻤﺔ } :ﻟﻘﺩ ﺃﺭﺴﻠﻨﺎ ﺭﺴﻠﻨﺎ ﺒﺎﻟﺒﻴﻨﺎﺕ ﻭﺃﻨﺯﻟﻨﺎ ﻤﻌﻬﻡ ﺍﻟﻜﺘﺎﺏ ﻫﺫ ﺍﻟﻌﻠﻭﻡ ﻴﺘﻌﻠﻕ ﺒﺘﺯﻜﻴﺔ ﻭﺍﻟﻤﻴﺯﺍﻥ ﻟﻴﻘﻭﻡ ﺍﻟﻨﺎﺱ ﺒﺎﻟﻘﺴﻁ { ]ﺍﻟﺤﺩﻴﺩ .[25 :ﻭﺒﻌ ﺍﻟﻨﻔﺱ ﻭﺘﺭﺒﻴﺘﻬﺎ ﻓﻲ ﺇﻁﺎﺭ ﻓﻬﻤﻨﺎ ﻟﻘﻴﻡ ﺍﻟﺘﻘﻭ ﻭﺍﻟﻔﺠﻭﺭ ﻭﺘﻔﺎﻋﻠﻬﺎ ﻤﻊ ﺍﻻﺒﺘﻼﺀ ﺍﻟﻤﺭﻜﻭﺯ ﻓﻲ ﺯﻴﻨﺔ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺩﻨﻴﺎ.
ﻭﻟﻜﻥ ﺘﻔﺎﻋل ﺍﻟﻤﺠﺘﻤﻊ ﺒﻤﻘﺘﻀﻰ ﺍﻟﻤﻘﺎﺼﺩ ﻭﺍ ﺤﻜﺎﻡ ﺍﻟﺸﺭﻋﻴﺔ ﻭﻤﺤﺎﻭﻟﺔ ﺍﻟﻤﻜﻠﻔﻴﻥ ﺘﻭﻓﻴﻕ ﺃﻭﻀﺎﻋﻬﻡ ﻟﺘﺼﺒ ﻤﻘﺎﺼﺩﻫﻡ ﻭﺃﻓﻌﺎﻟﻬﻡ ﻭﻓﻕ ﻤﺎ ﺠﺎﺀ ﺒﻪ ﺍﻟﺸﺭ ﺘﺅﺩ ﺒﻌﺩ ﺤﻴﻥ ﺇﻟﻲ ﻅﻬﻭﺭ ﺃﻨﻤﺎﻁ ﻤﻥ ﺍﻟﺴﻠﻭﻙ ﻭﺍﻟﻌﺎﺩﺍﺕ ﺍﻟﺭﺍﺸﺩﺓ ﺍﻟﻤﻨﺘﻅﻤﺔ ) (Regularitiesﺘﻨﺠﻡ ﻋﻨﻬﺎ ﺒﺎﻟﻀﺭﻭﺭﺓ ﻅﻭﺍﻫﺭ ﺍﺠﺘﻤﺎﻋﻴﺔ ﺘﻜﻭﻥ ﺃﺤﺩ ﺍ ﺴﺒﺎﺏ ﺍﻟﺩﺍﻋﻴﺔ ﺇﻟﻲ ﻨﺸﺄﺓ ﻋﻠﻭﻡ ﺍﺠﺘﻤﺎﻋﻴﺔ ﺇﺴﻼﻤﻴﺔ ﺘﻬﺘﻡ ﺒﺩﺭﺍﺴﺔ ﺘﻠﻙ ﺍﻟﻅﻭﺍﻫﺭ .ﻭﺭ ﻡ ﺃﻥ ﻫﺫ ﺍ ﻨﻤﺎﻁ ﺍﻟﺴﻠﻭﻜﻴﺔ ﺍﻟﻤﻨﺘﻅﻤﺔ ﻻ ﺘﻤ ل ﺴﻨﻥ ﺎﺒﺘﺔ ﻓﻲ ﺤﺩ ﺫﺍﺘﻬﺎ ) (Lawsﺇﻻ ﺃﻨﻬﺎ ﺒﺎﻨﺘﻅﺎﻤﻬﺎ ﻫﺫﺍ ﺘﻤ ل ﺍﻟﻌﺎﻤل ﺍﻟﺤﺎﺴﻡ ﻓﻲ ﺘﺤﻘﻴﻕ ﺴﻨﻥ ﺍﷲ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻤ ل :ﺴﻨﻥ ﺍﻟﺸﻜﺭ ،ﺴﻨﻥ ﺍﻟﻜﻔﺭ ،ﺴﻨﻥ ﺍﻟﺘﺩﺍﻭل ،ﺴﻨﻥ ﺍﻟﺘﻐﻴﻴﺭ … ﺍﻟ .
ﺇﺫﺍ ﻨﻅﺭﻨﺎ ﺇﻟﻲ ﺍﻟﺩﺍﻟﺔ ﺍﻟﺩﻨﻴﻭﻴﺔ ﻓﺴﻭﻑ ﻨﺘﺒﻴﻥ ﺃﻤﺭﻴﻥ ﻫﺎﻤﻴﻥ ﻓﻴﻬﺎ ،ﺃﻭﻟﻬﻤﺎ ﺃﻨﻬﺎ ﺩﺍﻟﺔ ﻗﻭﻴﺔ ﺍﻟﺤﻀﻭﺭ ﻭﺍﻟﺘﺄ ﻴﺭ ﻓﻲ ﻤﻘﺎﺼﺩ ﻭﺴﻠﻭﻙ ﺍﻟﻤﻜﻠﻑ ﺍﻟﻤﺴﻠﻡ ﻭﻤﻥ ﻡ ﻓﻲ ﺍﻟﻤﺠﺘﻤﻊ ﺍﻟﻤﺴﻠﻡ ،ﻭﺫﻟﻙ ﺒﻤﻘﺘﻀﻰ ﺍﻟﻔﻁﺭﺓ ﺍﻹﻟﻬﻴﺔ .ﺒل ﺇﻥ ﺍﻟﻭﺍﻗﻊ ﺍﻟﺘﺎﺭﻴﺨﻲ ﻭﺍﻟﺤﺎﻀﺭ ﻟﻠﻤﺴﻠﻤﻴﻥ 38
ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﻨﻅﺎﻤﻬﺎ ﺍﻟﻤﻌﺭﻓﻲ ﻓﻲ ﺍﻟﻘﺭﺁﻥ
ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻔﻠﺴﻔﺔ
ﻴﻘﻭل ﺇﻥ ﺘﺄ ﻴﺭ ﻫﺫ ﺍﻟﺩﺍﻟﺔ ﺃﻜﺒﺭ ﺒﻜ ﻴﺭ ﻓﻲ ﺤﻴﺎﺘﻨﺎ ﺍﻟﻔﺭﺩﻴﺔ ﻭﺍﻟﻤﺠﺘﻤﻌﻴﺔ ﻤﻥ ﺍﻟﺩﺍﻟﺔ ﺍﻟﺘﻭﺤﻴﺩﻴﺔ .ﺍ ﻤﺭ ﺍﻟ ﺎﻨﻲ ﻫﻭ ﺃﻥ ﻫﻨﺎﻙ ﻤﺠﺘﻤﻌﺎﺕ ﺩﻨﻴﻭﻴﺔ ” ﻋﻠﻤﺎﻨﻴﺔ “ ،ﻫﻲ ﺎﻟﺏ ﺍﻟﻤﺠﺘﻤﻌﺎﺕ ﺍﻟﺒﺸﺭﻴﺔ ﻋﺒﺭ ﺍﻟﺘﺎﺭﻴ ،ﺘﻨﺸﺄ ﻋﻠﻰ ﻤﻌﻁﻴﺎﺕ ﻫﺫ ﺍﻟﺩﺍﻟﺔ ﻭﺘﻜﻭﻥ ﺫﺍﺕ ﺘﺄ ﻴﺭ ﻭﺘﺄ ﺭ ﺒﺎﻟﻭﺍﻗﻊ ﺍﻻﺠﺘﻤﺎﻋﻲ ﺍﻟﺫﻱ ﺘﺤﻘﻘﻪ ﺍﻟﺩﺍﻟﺔ ﺍﻟﺘﻭﺤﻴﺩﻴﺔ .ﻟﺫﻟﻙ ﻻ ﺒﺩ ﺃﻥ ﺘﺒﻨﻰ ﻋﻠﻭﻤﻨﺎ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻟﻴﺱ ﻓﻘﻁ ﻋﻠﻰ ﻗﻭﺍﻋﺩ ﺍﻟﺩﺍﻟﺔ ﺍﻟﺘﻭﺤﻴﺩﻴﺔ ﺒل ﺃﻴﻀﺎ ﻋﻠﻰ ﻗﻭﺍﻋﺩ ﺍﻟﺩﺍﻟﺔ ﺍﻟﺩﻨﻴﻭﻴﺔ ﺇﻥ ﺃﺭﺩﻨﺎ ﺍﻹﺤﺎﻁﺔ ﺍﻟﻌﻠﻤﻴﺔ ﺒﺎﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻋﺒﺭ ﺍﻟﺯﻤﺎﻥ ﻭﺍﻟﻤﻜﺎﻥ ، ﺃ ﺇﻥ ﺃﺭﺩﻨﺎ ﺼﻔﺔ ﺍﻟﻌﺎﻟﻤﻴﺔ ﻟﻌﻠﻭﻤﻨﺎ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ .ﻭﺴﻭﻑ ﺘﻜﻭﻥ ﺠﻤﻴﻊ ﻫﺫ ﺍﻟﻌﻠﻭﻡ ﻋﻠﻭﻡ ﺘﻭﺤﻴﺩﻴﺔ ﻨﻬﺎ ﺘﻨﻁﻠﻕ ﻤﻥ ﺍﻟﻨﻅﺎﻡ ﺍﻟﻤﻌﺭﻓﻲ ﺍﻟﻘﺭﺁﻨﻲ ﺒﻐﺭ ﺍﻟﺘﻤﻜﻴﻥ ﻟﻠﺩﺍﻟﺔ ﺍﻟﺘﻭﺤﻴﺩﻴﺔ ﻓﻲ ﺍﻟﻭﺍﻗﻊ ﺤﻔﻅﺎ ﻟﻠﻜﻠﻴﺎﺕ ﺍﻟﺨﻤﺱ .ﻭﺒﺎ ﺤﺭ ﺃﻥ ﺘﻜﻭﻥ ﺍﻟﻘﻭﺍﻋﺩ ﺍﻟﺘﻲ ﺘﺅﺴﺱ ﻋﻠﻴﻬﺎ ﻫﺫ ﺍﻟﻌﻠﻭﻡ ﻤﺘﺠﺫﺭﺓ ﻓﻲ ﺍﻟﻭﺤﻲ ﺍﻟﻜﺭﻴﻡ.
ﻤﺎ ﺍﺼﻁﻠﺤﻨﺎ ﻋﻠﻰ ﺘﺴﻤﻴﺘﻪ ﻓﻲ ﻫﺫﺍ ﺍﻟﺒﺤﺙ ﺒﺎﻟﻨﻅﺎﻡ ﺍﻟﻤﻌﺭﻓﻲ ﺍﻟﻘﺭﺁﻨﻲ ﺍﻟﻤﺘﻌﻠﻕ ﺒﺎﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻴﺅﻜﺩ ﺃﻥ ﻤﺒﺘﺩﺃ ﺍﻟﻌﻠﻡ ﺍﻟﺘﻭﺤﻴﺩﻱ ﻟﻬﺫ ﺍﻟﻅﺎﻫﺭﺓ ﻻ ﺒﺩ ﺃﻥ ﻴﻜﻭﻥ ﺍﻟﻭﺤﻲ ﺍﻟﻜﺭﻴﻡ ،ﺫﻟﻙ ﺃﻥ ﺍﻟﻤﺒﺩﺃ ﺍﻟﻜﻠﻰ ﺍ ﺴﺎﺱ ﺍﻟﺫﻱ ﺘﻘﻭﻡ ﻋﻠﻴﻪ ﺍﻟﺩﺍﻟﺔ ﺍﻟﺘﻭﺤﻴﺩﻴﺔ ﺃﻻ ﻭﻫﻭ ﺘﻌﻅﻴﻡ ﺍﻹﻴﻤﺎﻥ ﺒﺘﻌﻅﻴﻡ ﺍﻟﻌﻤل ﺍﻟﺼﺎﻟ ﺍﻟﻤﺤﻘﻕ ﻟﻠﺸﻜﺭ ﻓﻲ ﺯﻴﻨﺔ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺩﻨﻴﺎ ﻭﺍﻟﺫﻱ ﻴﻀﺭﺏ ﺒﺠﺫﻭﺭ ﻓﻲ ﻋﺎﻟﻤﻲ ﺍﻟﻐﻴﺏ ﻭﺍﻟﺸﻬﺎﺩﺓ ﻤﺎ ﻜﺎﻥ ﻟﻪ ﺃﻥ ﻴﻨﺸﺄ ﻤﻥ ﺍﻟﻤﺠﺎل ﺍﻟﻜﻭﻨﻲ ﻭﺍﻟﻌﻘﻠﻲ ﻭﺤﺩﻫﻤﺎ .ﻭﻗﺩ ﻴﻘﻭل ﻗﺎﺌل ﺇﻥ ﺍﻟﻤﺒﺩﺃ ﺍﻟﻜﻠﻰ ﺍﻟ ﺎﻨﻲ ﺍﻟﺫﻱ ﺘﻘﻭﻡ ﻋﻠﻴﻪ ﺍﻟﺩﺍﻟﺔ ﺍﻟﺩﻨﻴﻭﻴﺔ ﺍﻟﺘﻲ ﻫﻲ ﺃﺼل ﻤﻥ ﺃﺼﻭل ﺍﻟﻨﻅﺎﻡ ﺍﻟﻤﻌﺭﻓﻲ ﺍﻟﻤﺫﻜﻭﺭ ،ﻭﻫﻭ ﺘﻌﻅﻴﻡ ﻤﺘﺎ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺩﻨﻴﺎ ، ﻗﺩ ﺃﻤﻜﻥ ﺍﻜﺘﺸﺎﻓﻪ ﻤﻥ ﺨﻼل ﺍﻟﻨﻅﺭ ﻓﻲ ﺍﻟﻤﺠﺎل ﺍﻟﻜﻭﻨﻲ ﻭﺤﺩ .ﻭﻟﻜﻥ ﻨﺅﻜﺩ ﺃﻥ ﻫﺫﺍ ﺍﻟﻤﺒﺩﺃ ﺍﻟﺫﻱ ﺘﻘﻭﻡ ﻋﻠﻴﻪ ﺍﻟﻌﻠﻭﻡ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺍﻟﻐﺭﺒﻴﺔ ﻫﻨﺎﻙ ﻤﻥ ﺍﻟﺸﻭﺍﻫﺩ ﺍﻟﺘﻲ ﺘﻔﻨﺩ ﺒﻘﺩﺭ ﺘﻠﻙ ﺍﻟﺘﻲ ﺘﺅﻴﺩ ﻤﻤﺎ ﻴﻀﻌﻑ ﻤﺭﻜﺯ ﻜﻤﺒﺩﺃ ﺘﻘﻭﻡ ﻋﻠﻴﻪ ﺍﻟﻌﻠﻭﻡ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺍﻟﻐﺭﺒﻴﺔ .ﻭﻟﻜﻥ ﻫﺫﺍ ﺍﻟﻤﺒﺩﺃ ﻴﺄﺨﺫ ﻗﻴﻤﺘﻪ ﺍﻟﻌﻠﻤﻴﺔ ﻋﻨﺩﻤﺎ ﻴﻜﻭﻥ ﻤﻨﺸﺄ ﺍﻟﻭﺤﻲ ﺍﻟﺫﻱ ﻫﻭ ﻋﻠﻡ ﻴﻘﻴﻨﻲ ﻤﻥ ﺍﷲ ﺘﻌﺎﻟﻰ .ﻭﻟﻥ ﻴﻠﻌﺏ ﻫﺫﺍ ﺍﻟﻤﺒﺩﺃ ﺩﻭﺭ ﺍﻟﺤﻘﻴﻘﻲ ﻓﻲ ﺒﻨﺎﺀ ﺍﻟﻌﻠﻡ ﺍﻻﺠﺘﻤﺎﻋﻲ ﺇﻻ ﻓﻲ ﺇﻁﺎﺭ ﺍﻟﻤﻨﻅﻭﻤﺔ ﺍﻟﻤﻌﺭﻓﻴﺔ ﺍﻟﻘﺭﺁﻨﻴﺔ ﺍﻟﻤﺒﻴﻨﺔ ﻟﻌﻼﻗﺘﻪ ﺒﺎﻟﻤﺒﺩﺃ ﺍ ﻭل ﻓﻲ ﺇﻁﺎﺭ ﺨﻁﺔ ﺍﻟﺨﻠﻕ ﺍﻟﻌﺎﻤﺔ. ﺇﻥ ﻤﺼﺩﺭﻴﺔ ﺍﻟﻭﺤﻲ ﺍ ﻭﻟﻴﺔ ﻟﻠﻌﻠﻡ ﺍﻟﺘﻭﺤﻴﺩﻱ ) ( Rﻫﻲ ﺍﻟﺘﻲ ﺠﻌﻠﺕ ﻫﺫﺍ ﺍﻟﻤﺘﻐﻴﺭ ﻤﺴﺘﻘﻼ) (Independentﻓﻲ ﺍﻟﺩﺍﻟﺔ ﺍﻟﺘﻭﺤﻴﺩﻴﺔ ﻓﻲ ﺍﻟﻔﺘﺭﺓ ﺍ ﻭﻟﻰ ﺍ ﺴﺎﺱ ﺍﻟﻤﻌﺒﺭ ﻋﻨﻬﺎ ﺍﻟﺼﻔﺭ ) (0ﻓﻲ ﻜل ﺍﻟﻤﺘﻐﻴﺭﺍﺕ .ﻭﻟﻜﻥ ﻤﺎ ﻫﻭ ﺩﻭﺭ ﺍﻟﻤﺠﺎل ﺍﻟﻜﻭﻨﻲ ﺍﻟﺫﻱ ﺘﻘﻊ ﻓﻴﻪ 39
ﺩ .ﻤﺤﻤﺩ ﺍﻟﺤﺴﻥ ﺒﺭﻴﻤﺔ
ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻓﻲ ﺒﻨﺎﺀ ﺍﻟﻌﻠﻡ ﺍﻟﺘﻭﺤﻴﺩﻱ ﻭﻤﺎ ﻫﻲ ﺍﻟﻤﻨﻬﺠﻴﺔ ﺍﻟﺘﻲ ﺘﺅﺩ ﺘﻜﺎﻤﻠﻪ ﻤﻊ ﺍﻟﻭﺤﻲ ﻭﻜﻴﻑ ﻴﺘﺤﻘﻕ ﺒﺫﻟﻙ ﻨﻤﻭ ﺍﻟﻌﻠﻡ ﺍﻟﺘﻭﺤﻴﺩﻱ
ﺇﻟﻲ
ﻟﻜﻲ ﻨﺠﻴﺏ ﻋﻠﻰ ﺫﻟﻙ ﺩﻋﻭﻨﺎ ﻨﺄﺨﺫ ﻓﺘﺭﺘﻴﻥ ﻤﻥ ﺍﻟﺯﻤﺎﻥ ﻟﻠﻭﺍﻗﻊ ﺍﻟﻤﺠﺘﻤﻌﻲ ،ﺍﻟﻔﺘﺭﺓ ﺍ ﻭﻟﻰ ﺍ ﺴﺎﺱ ﻭﻨﺭﻤﺯ ﻟﻬﺎ ﺒﺎﻟﺭﻗﻡ ) (0ﻭﺍﻟﻔﺘﺭﺓ ﺍﻟﺘﻲ ﺘﻠﻴﻬﺎ ﻭﻨﺭﻤﺯ ﻟﻬﺎ ﺒﺎﻟﺭﻗﻡ ) .(1ﻓﻲ ﺍﻟﻔﺘﺭﺓ ﺍ ﺴﺎﺱ ﻟﻠﺘﺤﻠﻴل ﻴﻜﻭﻥ ﺍﻟﻤﺠﺘﻤﻊ ﺍﻟﺫﻱ ﻴﺭ ﺏ ﻓﻲ ﺘﺤﻘﻴﻕ ﻤﻘﺎﺼﺩ ﺍﻟﺸﺎﺭ ﻴﻌﺎﻨﻰ ﺍﺠﺘﻤﺎﻋﻴﺔ ﻋﺩﺓ ﻭﺒﺩﺭﺠﺎﺕ ﻤﺘﻔﺎﻭﺘﺔ .ﻴﺒﺩﺃ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻤﺴﻠﻤﻭﻥ ﻓﻲ ﺘﺸﺨﻴﺹ ﻤﻥ ﺃﻤﺭﺍ ﺃﺩﻭﺍﺀ ﺍﻟﻤﺠﺘﻤﻊ ﻤﻥ ﺨﻼل ﺩﺭﺍﺴﺔ ﻭﺘﺤﻠﻴل ﺍ ﻋﺭﺍ ﺍﻟﺘﻲ ﺘﺒﺩﻭ ﻟﻬﻡ ﻤﻤ ﻠﺔ ﻓﻲ ﺍﻟﻅﻭﺍﻫﺭ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺍﻟﻤﺨﺘﻠﻔﺔ .ﺃﺼﻭل ﺍﻟﻌﻠﻡ ﺍﻟﺫﻱ ﻴﻌﺘﻤﺩﻭﻥ ﻋﻠﻴﻪ ﻓﻲ ﺍﻟﺩﺭﺍﺴﺔ ﺴﻭﻑ ﺘﺄﺘﻰ ﻤﻥ ﺍﻟﻨﻅﺎﻡ ﺍﻟﻤﻌﺭﻓﻲ ﺍﻟﻘﺭﺁﻨﻲ ﺍﻟﺫﻱ ﺤﺩﺩ ﺍﻟﻘﻭﺍﻨﻴﻥ ﺍﻟﻜﻠﻴﺔ ﺍﻟﺤﺎﻜﻤﺔ ﻟﻠﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻤﻤ ﻠﺔ ﻓﻲ ﻤﺒﺩﺃ ﺍﻟﺘﻌﻅﻴﻡ ﻟﻜل ﻤﻥ ﺍﻟﺩﺍﻟﺘﻴﻥ ﺍﻟﺘﻭﺤﻴﺩﻴﺔ ﻭﺍﻟﺩﻨﻴﻭﻴﺔ ،ﺒﺤﻴﺙ ﻴﻤﻜﻥ ﺒﻨﺎﺀ ﻨﻤﺎﺫ ﺘﺭﺘﻜﺯ ﻋﻠﻰ ﺘﻠﻙ ﺍﻟﻜﻠﻴﺎﺕ ﻟﺩﺭﺍﺴﺔ ﻅﻭﺍﻫﺭ ﺠﺯﺌﻴﺔ ،ﻓﻲ ﻤﺠﺎل ﺍﻻﻗﺘﺼﺎﺩ ﻤ ﻼ .ﻭﻻ ﺸﻙ ﺃﻥ ﺍﻟﺩﺭﺍﺴﺔ ﺴﻭﻑ ﺘﻌﺘﻤﺩ ﻋﻠﻰ ﻜﻠﻴﺎﺕ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻫﺫ ﻭﻓﺭﻀﻴﺎﺕ ﺘﺅﺴﺱ ﻋﻠﻰ ﻤﻌﻠﻭﻤﺎﺕ ﺘﺠﻤﻊ ﻋﻥ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻟﺠﺯﺌﻴﺔ ﺍﻟﻤﺭﺍﺩ ﺩﺭﺍﺴﺘﻬﺎ.
ﻭﺘﻜﺘﻤل ﻤﺭﺤﻠﺔ ﺍﻟﺘﺸﺨﻴﺹ ﺒﺎﺨﺘﺒﺎﺭ ﺘﻠﻙ ﺍﻟﻔﺭﻀﻴﺎﺕ ﺒﻭﺴﺎﺌل ﺍﻻﺨﺘﺒﺎﺭ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﻜﻴﻔﻴﺔ ﺍﻟﻤﺨﺘﻠﻔﺔ ﻤﻤﺎ ﻴﻤﻜﻥ ﻤﻥ ﻭﻀﻭ ﺍﻟﺭﺅﻴﺔ ﻓﻲ ﻁﺒﻴﻌﺔ ﺍ ﻤﺭﺍ ﻤﻌﺎﻟﺠﺘﻬﺎ .ﻴﺘﺒﻊ ﻫﺫﺍ ﺍﺴﺘﻨﺒﺎﻁ ﺍ ﺤﻜﺎﻡ ﺍﻟﻔﻘﻬﻴﺔ ﻭﺍﻟﺴﻴﺎﺴﺎﺕ ﺍﻟﺸﺭﻋﻴﺔ ﺍﻟﻤﺅﺴﺴﺔ ﻋﻠﻰ ﺍﻟﺩﺍﻟﺔ ﺍﻟﺘﻭﺤﻴﺩﻴﺔ ﺍﻟﺘﻲ ﺘﻜﻭﻥ ﻋﻼﺠﺎ ﻴﻨﺎﺴﺏ ﻤﺎ ﺤﺩﺩ ﻤﻥ ﺃﻤﺭﺍ ﺍﺠﺘﻤﺎﻋﻴﺔ .ﻴﻘﻭﻡ ﺒﺫﻟﻙ ﺫﺍﺕ ﺍﻟﻤﺠﺘﻤﻌﻴﺔ .ﻭﻋﻨﺩﻤﺎ ﻴﻘﻭﻡ ﺍﻟﺘﻨﻔﻴﺫﻴﻭﻥ ﺒ ﻨﺯﺍل ﺍﻟﻤﺠﻤﻊ ﺍﻟﻌﻠﻤﻲ ﺍﻟﺫﻱ ﺸﺨﺹ ﺍ ﻤﺭﺍ ﺘﻠﻙ ﺍﻟﻭﺼﻔﺎﺕ ﺍﻟﻌﻼﺠﻴﺔ ﻓ ﻥ ﺍﻟﻤﺠﺘﻤﻊ ﻓﻲ ﻗﻁﺎﻋﺎﺘﻪ ﺍﻟﻤﺨﺘﻠﻔﺔ ﺴﻭﻑ ﻴﺘﻔﺎﻋل ﻤﻊ ﺍﻟﻌﻼ ﺒﺩﺭﺠﺎﺕ ﻤﺘﻔﺎﻭﺘﺔ ﻭﻤﺨﺘﻠﻔﺔ ﺒﺤﻴﺙ ﺘﺘﺸﻜل ﻋﻨﺩ ﻨﻬﺎﻴﺔ ﺍﻟﻔﺘﺭﺓ ﺍ ﺴﺎﺱ ) (0ﻅﺎﻫﺭﺓ ﺍﻟﻌﺎﻓﻴﺔ ﺒﺩﺭﺠﺎﺕ ﻤﺨﺘﻠﻔﺔ ،ﻭﻜﺫﻟﻙ ﺃﻋﺭﺍ ﺍﺠﺘﻤﺎﻋﻴﺔ ﺠﺩﻴﺩﺓ ،ﺘﻅﻬﺭ ﻓﻴﻬﺎ ﺃﻋﺭﺍ ﻗﺩﻴﻤﺔ ﺘﺸﻜل ﻓﻲ ﻤﺠﻤﻠﻬﺎ ﺃﺴﺎﺴﺎ ﻻﺨﺘﺒﺎﺭ ﻤﺩ ﺼﺤﺔ ﺠﺩﻴﺩﺓ ﻭﺒﻘﺎﻴﺎ ﺃﻤﺭﺍ ﺃﻤﺭﺍ ﻋﻠﻭﻤﻨﺎ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺍﻟﺘﻲ ﺍﺴﺘﺨﺩﻤﻨﺎ ﻓﻲ ﺍﻟﺘﺸﺨﻴﺹ ﻭﻤﺩ ﺴﻼﻤﺔ ﻭﻤﻼﺀﻤﺔ ﺃﺤﻜﺎﻤﻨﺎ ﺍﻟﻔﻘﻬﻴﺔ ﻭﺴﻴﺎﺴﺎﺘﻨﺎ ﺍﻟﺸﺭﻋﻴﺔ ﺍﻟﺘﻲ ﻁﺒﻘﻨﺎﻫﺎ ﻓﻲ ﺍﻟﻔﺘﺭﺓ ﺍ ﻭﻟﻰ .ﻭﻫﻜﺫﺍ ﻓ ﻥ ﺘﻘﻴﻴﻤﻨﺎ ﻻﺠﺘﻬﺎﺩﻨﺎ ﻓﻲ ﺍﻟﻔﺘﺭﺓ ﺍ ﻭﻟﻰ ﺴﻭﻑ ﻴﺠﻌﻠﻨﺎ ﻨﺘﻨﻘل ﺒﻴﻥ ﻓﻬﻤﻨﺎ ﻟﻠﻨﺼﻭﺹ ﻭﻓﻬﻤﻨﺎ ﻟﻠﻭﺍﻗﻊ ﻋﻥ ﺫﻟﻙ ﺤﺼﻴﻠﺘﻨﺎ ﻤﻥ ﻭﺇﻋﺎﺩﺓ ﺍﻟﻨﻅﺭ ﻓﻲ ﻤﻨﺎﻫﺞ ﺍﺴﺘﻨﺒﺎﻁﻨﺎ ﻭﺍﺴﺘﻘﺭﺍﺌﻨﺎ ﺤﺘﻰ ﻴﺘﻤﺨ ﺍﻟﻔﻘﻪ ﻭﺍﻟﻌﻠﻡ ﺍﻹﺴﻼﻤﻲ ﺍﻻﺠﺘﻤﺎﻋﻲ ﻓﻲ ﺍﻟﻔﺘﺭﺓ ﺍ ﻭﻟﻰ .ﻭﺴﻭﻑ ﻨﺩﺨل ﻓﻲ ﺍﻟﻔﺘﺭﺓ ﺍﻟ ﺎﻨﻴﺔ ﻤﺯﻭﺩﻴﻥ ﺒﺤﺼﻴﻠﺘﻨﺎ ﻤﻥ ﻫﺫﺍ ﺍﻟﻌﻠﻡ ﻟﻨﻌﻴﺩ ﺍﻟﻜﺭﺓ ﻤﻥ ﺠﺩﻴﺩ ﻓﻲ ﺘﻜﺎﻤل ﻤﻨﻬﺠﻲ ﺒﻴﻥ ﺍﻟﻌﻠﻭﻡ 40
ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﻨﻅﺎﻤﻬﺎ ﺍﻟﻤﻌﺭﻓﻲ ﻓﻲ ﺍﻟﻘﺭﺁﻥ
ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻔﻠﺴﻔﺔ
ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺍﻟﻤﻌﻴﺎﺭﻴﺔ ﻭﺍﻟﻭﺼﻔﻴﺔ ﻭﺍ ﺤﻜﺎﻡ ﺍﻟﻔﻘﻬﻴﺔ ﻭﺍﻟﺴﻴﺎﺴﺎﺕ ﺍﻟﺸﺭﻋﻴﺔ ﺍﻟﻘﻴﻤﻴﺔ. ﻓﻌﻠﻭﻤﻨﺎ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺍﻟﻤﻌﻴﺎﺭﻴﺔ ﻭﺍﻟﻭﺼﻔﻴﺔ ﺴﻭﻑ ﺘﺒﻨﻰ ﻓﺭﻀﻴﺎﺘﻬﺎ ﻋﻠﻰ ﺍﻟﺩﺍﻟﺘﻴﻥ ﺍﻟﺘﻭﺤﻴﺩﻴﺔ ﻭﺍﻟﺩﻨﻴﻭﻴﺔ ﻟﺘﺼل ﺇﻟﻲ ﺍﻟﻌﻠل ﻭﺍ ﺴﺒﺎﺏ ﺍﻟﺘﻲ ﺃﺩﺕ ﺇﻟﻲ ﺍﻟﻤﻔﺎﺭﻗﺔ ﺒﻴﻥ ﻤﻘﺎﺼﺩ ﺍﻟﺸﺎﺭ ﻭﻤﻘﺎﺼﺩ ﺍﻟﻤﻜﻠﻔﻴﻥ ﻭﺩﺭﺠﺔ ﺍﻟﻔﺠﻭﺓ ﺒﻴﻥ ﺍﻟﺘﺠﻠﻴﺎﺕ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻟﻬﺫﻴﻥ ﺍﻟﻤﻘﺼﺩﻴﻥ. ﺃﻤﺎ ﺃﺤﻜﺎﻤﻨﺎ ﺍﻟﻔﻘﻬﻴﺔ ﻭﺴﻴﺎﺴﺎﺘﻨﺎ ﺍﻟﺸﺭﻋﻴﺔ ﻓﺴﻭﻑ ﺘﺅﺴﺱ ﻋﻠﻰ ﺍﻟﺩﺍﻟﺔ ﺍﻟﺘﻭﺤﻴﺩﻴﺔ ﻓﻘﻁ ، ﺭﺩﻡ ﺍﻟﻔﺠﻭﺓ ﺒﻴﻥ ﻤﺎ ﻫﻭ ﻤﻁﻠﻭﺏ ﻨﻬﺎ ﻭﺤﺩﻫﺎ ﺘﻌﺒﺭ ﻋﻥ ﻤﻘﺎﺼﺩ ﺍﻟﺸﺎﺭ ،ﺒﻐﺭ ﻭﺒﻴﻥ ﻤﺎ ﺘﺤﻘﻕ .ﻭﻋﻨﺩ ﻨﻬﺎﻴﺔ ﺍﻟﻔﺘﺭﺓ ﺍﻟ ﺎﻨﻴﺔ ﻭﺒﺩﺍﻴﺔ ﺍﻟﻔﺘﺭﺓ ﺍﻟ ﺎﻟ ﺔ ﺘﻜﻭﻥ ﺤﺼﻴﻠﺘﻨﺎ ﻤﻥ ﺍﻟﻌﻠﻡ ﺍﻹﺴﻼﻤﻲ ﺍﻻﺠﺘﻤﺎﻋﻲ ﺍﻟﺘﺠﺭﻴﺒﻲ ﻗﺩ ﺍﺯﺩﺍﺩﺕ ،ﻭﻫﻜﺫﺍ ﻴﺘﻁﻭﺭ ﻭﻴﺘﺭﺍﻜﻡ ﺍﻟﻌﻠﻡ ﺍﻻﺠﺘﻤﺎﻋﻲ ﺍﻹﺴﻼﻤﻲ ﻭﺃﺤﻜﺎﻤﻪ ﺍﻟﻔﻘﻬﻴﺔ ﻭﺴﻴﺎﺴﺎﺘﻪ ﺍﻟﺸﺭﻋﻴﺔ ﻓﻲ ﺠﺩﻟﻴﺔ ﺩﻴﻨﺎﻤﻴﻜﻴﺔ ﺒﻴﻥ ﺍﻟﻭﺤﻲ ﻭﺍﻟﻭﺍﻗﻊ ،ﺘﻌﺒﺭ ﻋﻥ ﺭﺒﻁ ﺍﻹﺴﻼﻡ ﺒﻴﻥ ﺍﻟﻌﻠﻡ ﺍﻟﺘﻭﺤﻴﺩﻱ ﻭﺍﻟﻌﻤل ﺒﺤﻴﺙ ﻴ ﺭ ﻜل ﻭﺍﺤﺩ ﻤﻨﻬﻤﺎ ﺍ ﺨﺭ. ﺃﺴ ﻠﺔ ﻭﺃﺠﻭﺒﺔ :
ﺍ ﺴﺌﻠﺔ ﺍﻟﻤﻁﺭﻭﺤﺔ ﻋﻥ ﺍﻟﻁﺭﻴﻘﺔ ﺍﻟﺘﻲ ﺍﺘﺒﻌﺕ ﻓﻲ ﻫﺫﺍ ﺍﻟﺒﺤﺙ ﻟ ﺠﺎﺒﺔ ﻋﻠﻰ ﺒﻌ ﺍﻟﻨﻅﺎﻡ ﺍﻟﻤﻌﺭﻓﻲ ﻓﻲ ﺍﻹﺴﻼﻡ ﻫﻲ ” :ﺍﻟﺒﻴﺎﻥ ﺒﺎﻟﻌﻤل “ ،ﻭﺫﻟﻙ ﻤﻥ ﺨﻼل ﺘﻘﺩﻴﻡ ﺘﺼﻭﺭ ﻟﻨﻅﺎﻡ ﻤﻌﺭﻓﻲ ﻗﺭﺁﻨﻲ ﻴﺘﻌﻠﻕ ﺒﺎﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﺫﻱ ﻤﻥ ﺨﻼﻟﻪ ﺘﺘﻜﻴﻑ ﺭﺅﻴﺔ ﺍﻟﻌﺎﻟﻡ ﺍﻟﻤﺴﻠﻡ ﺍﻟﻐﺎﺌﻴﺔ ﻟﻠﻅﺎﻫﺭﺓ ﺍﻟﻁﺒﻴﻌﻴﺔ ﺃﻴﻀﺎ .ﻟﺫﻟﻙ ﻓﺴﻭﻑ ﻨﺨﺘﺎﺭ ﺒﻌ ﺍ ﺴﺌﻠﺔ ﺍﻟﻤﻁﺭﻭﺤﺔ ﻭﻨﺒﻴﻥ ﺒ ﻴﺠﺎﺯ ﻜﻴﻑ ﻴﺠﻴﺏ ﻋﻠﻴﻬﺎ ﺍﻹﻁﺎﺭ ﺍﻟﻨﻅﺭﻱ ﺍﻟﺫﻱ ﺴﺒﻕ. ﺍﻟﺴ ﺍل ﺍﻷﻭل :ﻫل ﻓﻲ ﺍﻹﺴﻼﻡ ﻨﻅﺎﻡ ﻤﻌﺭﻓﻲ ﺨﺎﺹ ﺒﻪ ﻤﻐﺎﻴﺭ ﻨﻅﻤﺔ ﻤﻌﺭﻓﻴﺔ ﺨﺎﺼﺔ ﻭﺇﺫﺍ ﻜﺎﻥ ﺍ ﻤﺭ ﻜﺫﻟﻙ ﻓﺄﻴﻥ ﻨﺠﺩ ﺒﺎﻟ ﻘﺎﻓﺎﺕ ﻭﺍﻟﺤﻀﺎﺭﺍﺕ ﺍ ﺨﺭ ﺘﻔﺎﺼﻴل ﻫﺫﺍ ﺍﻟﻨﻅﺎﻡ
ﺍﻹﺠﺎﺒﺔ ﻋﻠﻰ ﻫﺫﺍ ﺍﻟﺴﺅﺍل ﻫﻲ ﻨﻌﻡ ،ﻭﺃﻥ ﺘﻔﺎﺼﻴل ﻫﺫﺍ ﺍﻟﻨﻅﺎﻡ ﺍﻟﻤﻌﺭﻓﻲ ﺍﻹﺴﻼﻤﻲ ﻨﺠﺩﻫﺎ ﻓﻲ ﺍﻟﻭﺤﻲ ﺍﻟﻜﺭﻴﻡ ” ﻗﺭﺁﻥ ،ﺴﻨﺔ “ ،ﻭﻗﺩ ﺃﺸﺭﻨﺎ ﻓﻴﻤﺎ ﺴﺒﻕ ﺇﻟﻲ ﺃﻫﻡ ﻤﻌﺎﻟﻡ ﻫﺫﺍ ﺍﻟﻨﻅﺎﻡ ﺍﻟﻤﻌﺭﻓﻲ ﻭﻨﺠﻤل ﻓﻲ ﺍﻟﺠﺩﻭل ﺍﻟﺫﻱ ﻴﻠﻲ ﺍﻟﻔﺭﻕ ﺒﻴﻥ ﺍﻟﻨﻅﺎﻡ ﺍﻟﻤﻌﺭﻓﻲ ﺍﻟﺘﻭﺤﻴﺩﻱ ﺍﻹﺴﻼﻤﻲ ﻭﺫﻟﻙ ﺍﻟﺩﻨﻴﻭﻱ ﺍﻟﻐﺭﺒﻲ ” ﺍﻟﻭﻀﻌﻴﺔ “.
ﺃﺭﺠﻭ ﺃﻥ ﺃﻨﺒﻪ ﺇﻟﻲ ﺃﻥ ﻤﻁﺎﺒﻘﺘﻨﺎ ﺒﻴﻥ ﺍﻟﻨﻅﺎﻡ ﺍﻟﻤﻌﺭﻓﻲ ﺍﻟﻌﻠﻤﺎﻨﻲ ﺍﻟﻐﺭﺒﻲ ﻭﺫﻟﻙ ﺍﻟﺩﻨﻴﻭﻱ ﺍﻟﻤﺘﻭﻟﺩ ﻋﻥ ﺨﻴﺎﺭ ” ﺍﻟﺤﻴﺎﺓ ﺍﻟﺩﻨﻴﺎ “ ﻓﻲ ﻨﻅﺭﻴﺔ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﺇﻨﻤﺎ ﻤﺭﺩ ﺇﻟﻲ ﺩﻋﻭﺍﻨﺎ ﺍﻟﺘﻲ ﺘﻘﻭل ﺒ ﺤﺎﻁﺔ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻭﻤﻌﺎﺩﻟﺘﻪ ﻤﻌﺭﻓﻴﺎ ﻟﻠﻅﺎﻫﺭﺓ 41
ﺩ .ﻤﺤﻤﺩ ﺍﻟﺤﺴﻥ ﺒﺭﻴﻤﺔ
ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﺍﻻﺠﺘﻤﺎﻋﻴﺔ .ﻟﺫﻟﻙ ﻓ ﻥ ﺍﻟﺩﻨﻴﻭﻴﺔ ” ﺍﻟﻌﻠﻤﺎﻨﻴﺔ “ ﻭﺃﻨﻅﻤﺘﻬﺎ ﺍﻟﻤﻌﺭﻓﻴﺔ ﻓﻲ ﺘﺠﻠﻴﺎﺘﻬﺎ ﺍﻟﺘﺎﺭﻴﺨﻴﺔ ﺍﻟﻤﺨﺘﻠﻔﺔ ﻤﺎ ﻫﻲ ﺇﻻ ﺘﻘﺭﻴﺏ ) (Approximationﻟﻠﺩﻨﻴﻭﻴﺔ ﺍﻟﺘﻲ ﻭﺭﺩﺕ ﻓﻲ ﺍﻟﻘـﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻭﻨﻅﺎﻤﻬﺎ ﺍﻟﻤﻌﺭﻓﻲ ،ﺒﺤﻴﺙ ﻴﻘﺘﺭﺏ ﺃﻭ ﻴﺒﺘﻌﺩ ﺍﻟﻨﻤﻭﺫ ﺍﻟﺘﺎﺭﻴﺨﻲ ﻤﻥ ﺍ ﺼل ﺍﻟﻘﺭﺁﻨﻲ ﺒﻤﻘﺩﺍﺭ ﺘﺤﻜﻡ ﺍﻟﻬﻭ ﻭﺍﻟﻌﻠﻡ ﺍﻟﻜﻭﻨﻲ ﻓﻲ ﺍ ﻭل .ﻭﻨﺭ ﺃﻥ ﺍﻟﻨﻅﺎﻡ ﺍﻟﻤﻌﺭﻓﻲ ﺍﻟﺩﻨﻴﻭﻱ ﺍﻟﻐﺭﺒﻲ ﺍﻟﻤﻌﺎﺼﺭ ﻫﻭ ﺃﻨﻀﺞ ﻨﻤﻭﺫ ﺘﺎﺭﻴﺨﻲ ﻭﺃﻗﺭﺒﻪ ﻟﻸﺼل ﺍﻟﻘﺭﺁﻨﻲ.
ﺘﻨﻁﺒﻕ ﺫﺍﺕ ﺍﻟﻤﻘﻭﻟﺔ ﺃﻋﻼ ﻋﻠﻰ ﺨﻴﺎﺭ ” ﺍﻟﺩﺍﺭ ﺍ ﺨﺭﺓ “ ﻭﻨﻅﺎﻤﻪ ﺍﻟﻤﻌﺭﻓﻲ ﺍﻟﺘﻭﺤﻴﺩﻱ ﻤﻊ ﺍﻟﺘﺴﻠﻴﻡ ﺒﺄﻥ ﺍﻟﻨﻤﻭﺫ ﺍﻟﻤﻌﺭﻓﻲ ﺍﻹﺴﻼﻤﻲ ﻫﻭ ﺍ ﻨﻀﺞ ﺘﺎﺭﻴﺨﻴﺎ ﻭﺍ ﻗﺭﺏ ﺇﻟﻲ ﺍ ﺼل ﺍﻟﻘﺭﺁﻨﻲ ﻨﻪ ﻤﺴﺘﻤﺩ ﻤﻨﻪ ،ﺒﺎﻋﺘﺒﺎﺭ ﺘﺼﺩﻴﻕ ﺍﻟﻘﺭﺁﻥ ﻭﻫﻴﻤﻨﺘﻪ ﻋﻠﻰ ﺃﺼﻭل ﺍﻟﻤﻌﺭﻓﺔ ﺍﻟﺘﻭﺤﻴﺩﻴﺔ ﺍﻟﺴﺎﺒﻘﺔ ﻟﻪ. ﻤﻘﺎﺭﻨﺔ ﺒﻴﻥ ﺍﻟﻨﻅﺎﻡ ﺍﻟﻤﻌﺭﻓﻲ ﺍﻹﺴﻼﻤﻲ ﻭﺍﻟﻨﻅﺎﻡ ﺍﻟﻤﻌﺭﻓﻲ ﺍﻟﻌﻠﻤﺎﻨﻲ ﻨﻭ ﺍﻟﻨﻅﺎﻡ ﺍﻟﻤﻌﺭﻓﻲ ﺍﻟﺩﻨﻴﻭﻱ ﺍﻟﻐﺭﺒﻲ ﺍﻟﺘﻭﺤﻴﺩﻱ ﺍﻹﺴﻼﻤﻲ ﻤﻜﻭﻨﺎﺕ ﺍﻟﻨﻅﺎﻡ )ﺍﻟﻭﻀﻌﻴﺔ( ﺍﻟﻤﻌﺭﻓﻲ ﺍﷲ ﺍﻟﻤﺼﺩﺭ ﺍﻟﻜﻭﻥ ﺍﻟﻭﺤﻲ ﺍﻟﻜﻭﻥ ﻋﻠﻡ ﺍﻟﻤﺨﺘﺒﺭ ﻋﻥ ﻋﺎﻟﻡ ﻋﻠﻡ ﺍﻟﺨﺒﺭ ﻋﻥ ﻋﺎﻟﻡ ﺍﻟﻐﻴﺏ ﺍﻟﻤﺤﺘﻭ ﻋﻠﻡ ﺍﻟﺨﺒﺭ ﻭﺍﻟﻤﺨﺘﺒﺭ ﻋﻥ ﻋﺎﻟﻡ ﺍﻟﺸﻬﺎﺩﺓ : ﺃ -ﺴﻨﻥ ﻁﺒﻴﻌﻴﺔ ﺍﻟﺸﻬﺎﺩﺓ : ﺏ -ﺴﻨﻥ ﺍﺠﺘﻤﺎﻋﻴﺔ ﺃ -ﺁﻴﺎﺕ ﺍ ﻨﻔﺱ ﻭﺍ ﻓﺎﻕ ﺏ -ﺃﺤﻜﺎﻡ ﺸﺭﻋﻴﺔ ﺃﺤﻜﺎﻡ ﻋﺎﺩﻴﺔ )ﺴﻨﻥ ﻁﺒﻴﻌﻴﺔ ،ﺴﻨﻥ ﺍﺠﺘﻤﺎﻋﻴﺔ ،ﻗﻴﻡ( ﺍﻟﻤﻨﻬﺠﻴﺔ ﺠﺩﻟﻴﺔ ﺍﻟﻭﺤﻲ ﻭﺍﻟﻜﻭﻥ ﻋﻥ ﻁﺭﻴﻕ ﻗﺭﺍﺀﺓ ﺍﻟﻜﻭﻥ ﻋﻥ ﻁﺭﻴﻕ ﻭﺴﺎﺌل ﺍﻟﺴﻤﻊ ﻭﺴﺎﺌل ﺍﻟﺴﻤﻊ ﻭﺍﻟﺒﺼﺭ ﻭﺍﻟﻔﺅﺍﺩ )ﺍﻟﻭﺴﺎﺌل ﻭﺍﻟﺒﺼﺭ ﺍﻟﺤﺴﻴﺔ( 42
ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﻨﻅﺎﻤﻬﺎ ﺍﻟﻤﻌﺭﻓﻲ ﻓﻲ ﺍﻟﻘﺭﺁﻥ
ﻤﻜﺘﺴﺏ ﺍﻟﻌﻠﻡ ﺍﻟﻤﻘﺎﺼﺩ
ﺘﻭﺤﻴﺩﻱ ﺘﻌﻅﻴﻡ ﺍﻟﺩﺍﻟﺔ ﺍﻟﺘﻭﺤﻴﺩﻴﺔ )ﺩﺍﻟﺔ ﻤﺘﺎ ﺍﻹﻴﻤﺎﻥ(
ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻔﻠﺴﻔﺔ
ﺩﻨﻴﻭﻱ ﺘﻌﻅﻴﻡ ﺍﻟﺩﺍﻟﺔ ﺍﻟﺩﻨﻴﻭﻴﺔ ﺍﻟﺤﻴﺎﺓ )ﺩﺍﻟﺔ ﻤﺘﺎ ﺍﻟﺩﻨﻴﺎ(
ﺍﻟﺴ ﺍل ﺍﻟ ﺎﻨﻲ :ﺇﺫﺍ ﻜﺎﻨﺕ ﺍﻟﻤﻌﺭﻓﺔ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻋﺒﺭ ﺍﻟﻌﺼﻭﺭ ﻗﺩ ﺘﻡ ﺍﻟﺤﺼﻭل ﻋﻠﻴﻬﺎ ﻤﻥ ﻤﺼﺩﺭﻱ ﺍﻟﻭﺤﻲ ﻭﺍﻟﻜﻭﻥ ،ﻭﺘﻅﻬﺭ ﺒﺸﻜل ﻤﺘﺩﺍﺨل ﻴﺼﻌﺏ ﻤﻼﺤﻅﺔ ﻓﻭﺍﺼل ﺩﻗﻴﻘﺔ ﺒﻴﻨﻬﺎ ،ﻓﻤﺎ ﻤﺴﻭ ﺍﻟﻘﻭل ﺒﻭﺠﻭﺩ ﻨﻅﺎﻡ ﻤﻌﺭﻓﻲ ﻴﻨﺘﺴﺏ ﺇﻟﻲ ﺍﻟﻭﺤﻲ ﻭﻫل ﻴﺠﻭﺯ ﺃﻥ ﻨﻁﻠﻕ ﻋﻠﻰ ﺍﻟﻭﺤﻲ ﺍﺴﻡ ﺍﻟﻨﻅﺎﻡ ﺍﻟﻤﻌﺭﻓﻲ ﻭﺇﺫﺍ ﻜﺎﻨﺕ ﺍﻟﻤﻌﺭﻓﺔ ﺍﻟﺘﻲ ﻤﺼﺩﺭﻫﺎ ﺍﻟﻭﺤﻲ ﺘﺄﺘﻰ ﺇﻟﻲ ﺍﻹﻨﺴﺎﻥ ﻤﻥ ﺨﺎﺭﺠﻪ ، ﻓﻬل ﻴﺼ ﺃﻥ ﻴﻨﺴﺒﻬﺎ ﺇﻟﻲ ﻨﻔﺴﻪ ﻭﻤﺎ ﻋﻼﻗﺘﻬﺎ ﺒﺎﻟﻤﻌﺭﻓﺔ ﺍﻟﺘﻲ ﻴﺘﺩﺨل ﺍﻹﻨﺴﺎﻥ ﻓﻲ ﺘﻭﻟﻴﺩﻫﺎ .
ﺘﻘﺭﺭ ﻓﻲ ﺼﺩﺭ ﻫﺫﺍ ﺍﻟﺴﺅﺍل ﺃﻥ ﺍﻟﻤﻌﺭﻓﺔ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻋﺒﺭ ﺍﻟﻌﺼﻭﺭ ﻗﺩ ﺘﻡ ﺍﻟﺤﺼﻭل ﻋﻠﻴﻬﺎ ﻤﻥ ﻤﺼﺩﺭﻱ ﺍﻟﻭﺤﻲ ﻭﺍﻟﻜﻭﻥ ،ﻭﺘﻅﻬﺭ ﺒﺸﻜل ﻤﺘﺩﺍﺨل ﻴﺼﻌﺏ ﻤﻼﺤﻅﺔ ﻓﻭﺍﺼل ﺩﻗﻴﻘﺔ ﺒﻴﻨﻬﺎ .ﻭﻨﺤﻥ ﺒﺩﻭﺭﻨﺎ ﻨﺭﺘﺏ ﻋﻠﻰ ﻫﺫ ﺍﻟﺠﻤﻠﺔ ﺍﻟﺘﻘﺭﻴﺭﻴﺔ ﺍﻟﺴﺅﺍل ﺍ ﺘﻲ :ﺇﺫﺍ ﻜﺎﻥ ﺍ ﻤﺭ ﻜﺫﻟﻙ ﻓﻠﻤﺎﺫﺍ ﻜﺎﻥ ﺎﻟﺏ ﺍﻟﺒﺸﺭﻴﺔ ﻋﺒﺭ ﺍﻟﻌﺼﻭﺭ ﻋﻠﻰ ﻴﺭ ﺩﻴﻥ ﺍﻟﺘﻭﺤﻴﺩ ﻭﻜﺎﻥ ﺍﻟﻌﻤل ﻤﺒﻨﻰ ﻋﻠﻰ ﺍﻟﻜﻔﺭ ﻻ ﺍﻟﺸﻜﺭ ﺤﺘﻰ ﻅﻬﺭ ﺍﻟﻔﺴﺎﺩ ﻓﻲ ﺍﻟﺒﺭ ﻭﺍﻟﺒﺤﺭ ﺒﻤﺎ ﻜﺴﺒﺕ ﺃﻴﺩﻱ ﺍﻟﻨﺎﺱ ﻜﻤﺎ ﻴﺅﻜﺩ ﺫﻟﻙ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻓﻲ ﺍ ﻴﺎﺕ ﺍﻟﺘﺎﻟﻴﺎﺕ } :ﻗل ﺴﻴﺭﻭﺍ ﻓﻲ ﺍ ﺭ ﻓﺎﻨﻅﺭﻭﺍ ﻜﻴﻑ ﻜﺎﻥ ﻋﺎﻗﺒﺔ ﺍﻟﻠﺫﻴﻥ ﻤﻥ ﻗﺒل ،ﻜﺎﻥ ﺃﻜ ﺭﻫﻡ ﻤﺸﺭﻜﻴﻥ { ]ﺍﻟﺭﻭﻡ } ، [42 : ﻅﻬﺭ ﺍﻟﻔﺴﺎﺩ ﻓﻲ ﺍﻟﺒﺭ ﻭﺍﻟﺒﺤﺭ ﺒﻤﺎ ﻜﺴﺒﺕ ﺃﻴﺩﻱ ﺍﻟﻨﺎﺱ { ]ﺍﻟﺭﻭﻡ } ، [41 :ﻭﻗﻠﻴل ﻤﻥ ﻋﺒﺎﺩﻱ ﺍﻟﺸﻜﻭﺭ { ]ﺴﺒﺄ } ، [13 :ﻭﻟﻜﻥ ﺃﻜ ﺭ ﺍﻟﻨﺎﺱ ﻻ ﻴﺸﻜﺭﻭﻥ { ]ﻴﻭﺴﻑ .[38 : ﻜﺫﻟﻙ ﻓ ﻥ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻴﺒﻴﻥ ﻟﻨﺎ ﺃﻥ ﺃﻜ ﺭ ﺍﻟﻨﺎﺱ ﻻ ﻴﺘﺒﻌﻭﻥ ﺇﻻ ﺍﻟﻅﻥ ﻭﻤﺎ ﺘﻬﻭ ﺍ ﻨﻔﺱ ،ﻭﺃﻥ ﺃﻜ ﺭﻫﻡ ﻻ ﻴﻌﻠﻤﻭﻥ ،ﻭﺃﻥ ﺃﻜ ﺭ ﺍﻟﻨﺎﺱ ﻟﻠﺤﻕ ﻜﺎﺭﻫﻭﻥ ،ﻭﻜل ﻫﺫ ﻗﻀﺎﻴﺎ ﻤﻌﺭﻓﻴﺔ ﻓﻲ ﺍﻟﺼﻤﻴﻡ .ﻓﻜﻴﻑ ﻨﻭﻓﻕ ﺒﻴﻥ ﻤﺎ ﻗﺭﺭ ﺼﺩﺭ ﺍﻟﺴﺅﺍل ﻭﺃ ﺒﺘﻪ ﻟﻠﺘﺠﺭﺒﺔ ﺍﻟﺒﺸﺭﻴﺔ ﺍﻟﺘﺎﺭﻴﺨﻴﺔ ﻭﺒﻴﻥ ﻨﻔﻰ ﺍﻟﻘﺭﺁﻥ ﻟﺫﻟﻙ .
ﺴﻭﻑ ﻨﺤﺎﻭل ﺃﻥ ﻨﺘﺒﻴﻥ ﺃﺼل ﺍﻹﺸﻜﺎل ﺒﺎﻟﺭﺠﻭ ﺇﻟﻲ ﺇﻁﺎﺭﻨﺎ ﺍﻟﻨﻅﺭﻱ ﺍﻟﺫﻱ ﺠﻤﻊ ﺒﻴﻥ ﺍﻟﺭﺅﻴﺔ ﺍﻟﻘﺭﺁﻨﻴﺔ ﻟﻠﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﻨﻅﺎﻤﻬﺎ ﺍﻟﻤﻌﺭﻓﻲ .ﺍﻹﻁﺎﺭ ﺍﻟﻨﻅﺭﻱ ﻴﺸﻴﺭ ﺇﻟﻲ ﺃﻥ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻋﺒﺭ ﺍﻟﻌﺼﻭﺭ ﻅﻠﺕ ﺘﻨﺒﻨﻲ ﻋﻠﻰ ﻨﻅﺎﻤﻴﻥ ﻤﻌﺭﻓﻴﻴﻥ 43
ﺩ .ﻤﺤﻤﺩ ﺍﻟﺤﺴﻥ ﺒﺭﻴﻤﺔ
ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﻤﺨﺘﻠﻔﻴﻥ ﻅﻼ ﻴﺅﺴﺴﺎﻥ ﻟﻠﻤﻌﺭﻓﺔ ﺍﻟﺒﺸﺭﻴﺔ ﺒﻁﺭﻴﻘﺔ ﻤﺴﺘﻘﻠﺔ ﻡ ﺘﺘﻡ ﻋﻤﻠﻴﺔ ﺩﻤﺞ ﺍﻨﺘﻘﺎﺌﻴﺔ ﻤﻜﻭﻨﺎﺕ ﺃﺤﺩﻫﻤﺎ ﻓﻲ ﺍﻟ ﺎﻨﻲ ﻓﻲ ﻓﺘﺭﺍﺕ ﻤﻥ ﺍﻟﺘﺎﺭﻴ ﻤﻤﺎ ﻴﺅﺩ ﺇﻟﻲ ﺍﻻﻨﻁﺒﺎ ﻟﺒﻌ ﺒﺘﻤﺎﺯ ﺍﻟﻨﻤﻭﺫﺠﻴﻥ ﺍﻟﻤﻌﺭﻓﻴﻴﻥ ،ﺒﻴﻨﻤﺎ ﺍﻟﺤﻘﻴﻘﺔ ﺃﻥ ﺃﻴﺎ ﻤﻨﻬﻤﺎ ﻟﻡ ﻴﻔﻘﺩ ﺸﺨﺼﻴﺘﻪ ﺍﻟﻤﺴﺘﻘﻠﺔ. ﻭﻫﺫﺍﻥ ﺍﻟﻨﻅﺎﻤﺎﻥ ﺍﻟﻤﻌﺭﻓﻴﺎﻥ ﻫﻤﺎ ﺍﻟﻨﻅﺎﻡ ﺍﻹﺴﻼﻤﻲ ﺍﻟﺘﻭﺤﻴﺩﻱ ﺍﻟﻘﺎﺌﻡ ﻋﻠﻰ ﺠﺩﻟﻴﺔ ﺍﻟﻭﺤﻲ ﻭﺍﻟﻜﻭﻥ ﻭﺍﻟﻨﻅﺎﻡ ﺍﻟﺩﻨﻴﻭﻱ ﺍﻟﻘﺎﺌﻡ ﻋﻠﻰ ﺁﺤﺎﺩﻴﺔ ﺍﻟﻜﻭﻥ ﻤﺼﺩﺭﺍ ﻭﻤﻘﺼﺩﺍ .ﻭﻻ ﺸﻙ ﺃﻥ ﺍﻟﻌﻠﻡ ﺍﻟﻜﻠﻰ ﺍﻟﺫﻱ ﻴﻨﺘﺞ ﻋﻥ ﺠﺩﻟﻴﺔ ﺍﻟﻭﺤﻲ ﻭﺍﻟﻜﻭﻥ ﻭﻤﺎ ﻴﺘﺭﺘﺏ ﻋﻠﻴﻪ ﻤﻥ ﻋﻤل ﻴﺨﺘﻠﻑ ﺘﻤﺎﻤﺎ ﻋﻥ ﺫﻟﻙ ﺍﻟﺫﻱ ﻴ ﻤﺭ ﺍﻟﻨﻤﻭﺫ ﺍﻟﻤﻌﺭﻓﻲ ﺍﻟﺩﻨﻴﻭﻱ .ﻭﻟﻜﻥ ﻥ ﺒﻴﻥ ﺍﻟﻨﻅﺎﻤﻴﻥ ﻭﺸﻴﺠﺔ ،ﻜﻤﺎ ﻴﺒﻴﻥ ﺍﻟﺠﺩﻭل ﺍﻟﻤﻘﺎﺭﻥ ،ﺘﺘﻤ ل ﻓﻲ ﻤﺼﺩﺭﻴﺔ ﺍﻟﻜﻭﻥ ﻭﻭﺴﺎﺌل ﺍﻟﺴﻤﻊ ﻭﺍﻟﺒﺼﺭ ﻭﻋﻠﻡ ﺍﻟﺴﻨﻥ ﺍﻟﻜﻭﻨﻴﺔ ﺍﻟﻤﺘﺭﺘﺏ ﻋﻥ ﺫﻟﻙ ،ﻴﺒﺩﻭ ﺍ ﻤﺭ ﻭﻜﺄﻥ ﻫﻨﺎﻙ ﺘﺩﺍﺨﻼ ﺒﻴﻥ ﺍﻟﻨﻤﻭﺫﺠﻴﻥ .ﻭﻫﺫ ﺍﻟﻭﺸﻴﺠﺔ ﻫﻲ ﺍﻟﺘﻲ ﺴﻬﻠﺕ ﺘﺎﺭﻴﺨﻴﺎ ﺩﻤﺞ ﺍﻟﻤﻨﻁﻕ ﻭﺍﻟﻔﻠﺴﻔﺔ ﺍﻟﻴﻭﻨﺎﻨﻴﺔ ، ﻭﻟﻴﺩﺍ ﺍﻟﻨﻤﻭﺫ ﺍﻟﻤﻌﺭﻓﻲ ﺍﻟﺩﻨﻴﻭﻱ ،ﻓﻲ ﺍﻟﻨﻤﻭﺫ ﺍﻟﻤﻌﺭﻓﻲ ﺍﻹﺴﻼﻤﻲ ،ﺍﻟﺫﻱ ﻭﺭ ﻪ ﻭﺴﺎﺩ ﺒﻌﺩ ﺃﻤﺩﺍ ﻁﻭﻴﻼ ..ﻭﺫﺍﺕ ﺍﻟﺸﻲﺀ ﻴﻘﺎل ﻋﻨﺩﻤﺎ ﺩﻤﺞ ﺍﻟﻤﻨﻬﺞ ﺍﻟﺘﺠﺭﻴﺒﻲ ﺍﻹﺴﻼﻤﻲ ﻓﻲ ﺍﻟﻨﻤﻭﺫ ﺍﻟﻤﻌﺭﻓﻲ ﺍﻟﻭﻀﻌﻲ ﺍﻟﻐﺭﺒﻲ ﻓﻲ ﺍﻟﻘﺭﻭﻥ ﺍ ﻭﺭﺒﻴﺔ ﺍﻟﻭﺴﻁﻰ.
ﻭﻟﻜﻥ ﻻ ﺃﻋﺘﻘﺩ ﺃﻨﻨﺎ ﻨﺴﺘﻁﻴﻊ ﺃﻥ ﻨﺭﺘﺏ ﺍﻟﻨﺘﻴﺠﺔ ﺍﻟﺘﻲ ﺒﺩﺃ ﺒﻬﺎ ﺍﻟﺴﺅﺍل ﻭﻫﻰ ﺘﻤﺎﺯ ﺍﻟﻨﻅﺎﻤﻴﻥ ﺍﻟﻤﻌﺭﻓﻴﻴﻥ ﺒﻨﺎﺀ ﻋﻠﻰ ﻫﺫﺍ ﺍﻟﺘﻘﺎﻁﻊ ﺍﻟﺘﺎﺭﻴﺨﻲ ﻋﻨﺩ ﺘﻠﻙ ﺍﻟﻭﺸﻴﺠﺔ ﺍﻟﻤﻌﺭﻓﻴﺔ .ﺇﺫﻥ ﻫﻨﺎﻙ ﻨﻅﺎﻡ ﻤﻌﺭﻓﻲ ﻗﺭﺁﻨﻲ ﺸﺎﻤل ﻴﺤﻴﻁ ﺒﺎﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﻴﺘﻜﻭﻥ ﻤﻥ ﻨﻅﺎﻤﻴﻥ ﻤﻌﺭﻓﻴﻴﻥ ﺠﺯﺌﻴﻴﻥ ﻫﻤﺎ ﺍﻟﻨﻅﺎﻡ ﺍﻟﻤﻌﺭﻓﻲ ﺍﻹﺴﻼﻤﻲ ﺍﻟﺘﻭﺤﻴﺩﻱ ﻭﺍﻟﻨﻅﺎﻡ ﺍﻟﻤﻌﺭﻓﻲ ﺍﻟﺩﻨﻴﻭﻱ، ﻭﻻ ﺘﺨﺭ ﺍ ﻨﻅﻤﺔ ﺍﻟﻤﻌﺭﻓﻴﺔ ﺍﻟﺒﺸﺭﻴﺔ ﻋﻥ ﻫﺫﻴﻥ ﺍ ﺼﻠﻴﻥ ﺃﺒﺩﺍ .ﻭﺍﻟﻨﻅﺎﻡ ﺍﻟﻤﻌﺭﻓﻲ ﺍﻹﺴﻼﻤﻲ ﻴﺴﺘﻭﻋﺏ ﻭﻴﺘﺠﺎﻭﺯ ﺍﻟﻨﻅﺎﻡ ﺍﻟﻤﻌﺭﻓﻲ ﺍﻟﺩﻨﻴﻭﻱ ﻜﻤﺎ ﻫﻭ ﻭﺍﻀ ﻤﻥ ﺍﻟﺠﺩﻭل ﺍﻟﻤﻘﺎﺭﻥ ﻟﻠﻨﻅﺎﻤﻴﻥ ،ﻟﺫﻟﻙ ﻨﻘﻭل ﺒﻠﻐﺔ ﺍﻟﺭﻴﺎﻀﻴﺎﺕ ﺇﻥ ﺍﻟﻨﻅﺎﻡ ﺍﻟﻤﻌﺭﻓﻲ ﺍ ﺨﻴﺭ ﻫﻭ ﺤﺎﻟﺔ ﺨﺎﺼﺔ ﻟﻸﻭل ﺒﺤﻴﺙ ﻴﺘﻁﺎﺒﻘﺎ ﻋﻨﺩﻤﺎ ﻨﺴﻘﻁ ﻤﺒﺩﺃ ﺍﻟﺘﻭﺤﻴﺩ ﻓﻲ ﺍﻟﻨﻅﺎﻡ ﺍﻟﻤﻌﺭﻓﻲ ﺍﻹﺴﻼﻤﻲ.
ﻭﻟﻜﻥ ﻫل ﻴﺠﻭﺯ ﺃﻥ ﻨﻁﻠﻕ ﻋﻠﻰ ﺍﻟﻭﺤﻲ ﺍﺴﻡ ﺍﻟﻨﻅﺎﻡ ﺍﻟﻤﻌﺭﻓﻲ ﺃﻋﺘﻘﺩ ،ﻭﺍﷲ ﺃﻋﻠﻡ ، ﺃﻥ ﺍﻟﺼﺤﻴ ﻫﻭ ﺃﻥ ﺍﻟﻭﺤﻲ ﻋﻠﻡ ﺸﺎﻤل ﻭﻤﻌﺎﺩل ﻟﻠﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻓﻲ ﻜل ﺘﺠﻠﻴﺎﺘﻬﺎ ، ﻓﻲ ﺍﻟﻤﺒﺘﺩﺃ ﻭﺍﻟﻤﻨﺘﻬﻰ ﺍﻟﻐﻴﺒﻲ ﻭﻤﺎ ﺒﻴﻨﻬﻤﺎ .ﻟﺫﻟﻙ ﺭﺒﻤﺎ ﺠﺎﺯ ﺃﻥ ﻨﻘﻭل ﺇﻨﻪ ﻜﻤﺎ ﺃﻥ ﻟﻠﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻨﻅﺎﻡ ﻜﻭﻨﻲ ﺃﺴﺎﺱ ﺘﻭﻟﺩﺕ ﻋﻨﻪ ﻭﺍﻨﺘﻅﻤﺕ ﺤﻭﻟﻪ ﻭﺇﻟﻴﻪ ﺘﺭﺩ ﺠﺯﺌﻴﺎﺘﻬﺎ ” ﺍﻟﺘﻔﺎﻋل ﺒﻴﻥ ﺍﻟﻨﻔﺱ ﻭﺍﻟﻤﺎل ﻭﺍﻟﺒﻨﻴﻥ ﺒﻤﻘﺘﻀﻰ ﺍﻟﻌﻠﻡ ﺃﻭ ﺍﻟﺠﻬل “ ﻜﺫﻟﻙ ﻓ ﻥ ﻟﻠﻘﺭﺁﻥ ﻨﻅﺎﻡ ﻤﻌﺭﻓﻲ ﺃﺴﺎﺱ ﻤﻌﺎﺩل ﻟﺫﻟﻙ ﺍﻟﻨﻅﺎﻡ ﺍﻟﻜﻭﻨﻲ ﺍﻨﺘﻅﻤﺕ ﺤﻭﻟﻪ ﺁﻴﺎﺘﻪ ﻭﺇﻟﻴﻪ ﻴﺭﺩ ﻓﻬﻡ ﻤﻌﺎﻨﻴﻬﺎ ﻭﺘﺠﻠﻴﺎﺘﻬﺎ ﺍﻟﻤﻌﺭﻓﻴﺔ. 44
ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﻨﻅﺎﻤﻬﺎ ﺍﻟﻤﻌﺭﻓﻲ ﻓﻲ ﺍﻟﻘﺭﺁﻥ
ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻔﻠﺴﻔﺔ
ﺇﺫﺍ ﻜﺎﻨﺕ ﺍﻟﻤﻌﺭﻓﺔ ﺍﻟﺘﻲ ﻤﺼﺩﺭﻫﺎ ﺍﻟﻭﺤﻲ ﺘﺄﺘﻰ ﺇﻟﻲ ﺍﻹﻨﺴﺎﻥ ﻤﻥ ﺨﺎﺭﺠﻪ ﻓﻬل ﻴﺼ ﺃﻥ ﻴﻨﺴﺒﻬﺎ ﺇﻟﻲ ﻨﻔﺴﻪ ﻭﻤﺎ ﻋﻼﻗﺘﻬﺎ ﺒﺎﻟﻤﻌﺭﻓﺔ ﺍﻟﺘﻲ ﻴﺘﺩﺨل ﺍﻹﻨﺴﺎﻥ ﻓﻲ ﺘﻭﻟﻴﺩﻫﺎ
ﺍﻟﻤﻌﺭﻓﺔ ،ﻓﻲ ﺸﻘﻬﺎ ﺍﻟﻤﺘﻌﻠﻕ ﺒ ﻨﺘﺎ ﺍﻟﻌﻠﻡ ﻭﺍﻜﺘﺴﺎﺒﻪ ،ﺠﻤﻴﻌﻬﺎ ﺘﺄﺘﻰ ﺃﺼﻭﻟﻬﺎ ﺇﻟﻲ ﺍﻹﻨﺴﺎﻥ ﻤﻥ ﺨﺎﺭﺠﻪ ،ﺴﻭﺍﺀ ﻜﺎﻨﺕ ﻋﻠﻤﺎ ﻤﻥ ﻜﺘﺎﺏ ﺍﷲ ﺍﻟﻤﺴﻁﻭﺭ ﺃﻭ ﻜﺘﺎﺒﻪ ﺍﻟﻤﻨﻅﻭﺭ ، ﺃﻭ ﻋﻠﻤﺎ ﻗﺫﻓﻪ ﺍﷲ ﻓﻲ ﻓﺅﺍﺩ ﻋﺒﺎﺩ ﺍﻟﺼﺎﻟﺤﻴﻥ ﺒﻭﺍﺴﻁﺔ ﻤﻼﺌﻜﺘﻪ ﻜﺎﻟﺭﺅﻴﺎ ﺍﻟﺼﺎﻟﺤﺔ ﻭﺍﻹﻟﻬﺎﻡ .ﻓﻠﻴﺱ ﻫﻨﺎﻙ ﻋﻠﻡ ﻴﻨﺘﺞ ﻤﻥ ﺩﺍﺨل ﺍﻹﻨﺴﺎﻥ ﻭﺤﺩ ﻥ ﺍﻟﻘﺭﺁﻥ ﻴﻘﻭل } :ﻭﺍﷲ ﺃﺨﺭﺠﻜﻡ ﻤﻥ ﺒﻁﻭﻥ ﺃﻤﻬﺎﺘﻜﻡ ﻻ ﺘﻌﻠﻤﻭﻥ ﺸﻴﺌﺎ ﻭﺠﻌل ﻟﻜﻡ ﺍﻟﺴﻤﻊ ﻭﺍ ﺒﺼﺎﺭ ﻭﺍ ﻓﺌﺩﺓ ﻟﻌﻠﻜﻡ ﺘﺸﻜﺭﻭﻥ { ]ﺍﻟﻨﺤل .[78 :ﻓﺎﻟﺴﻤﻊ ﻭﺴﻴﻠﺔ ﻋﻠﻡ ﺍﻟﺨﺒﺭ ﻭﺍﻟﺒﺼﺭ ﻭﺴﻴﻠﺔ ﻋﻠﻡ ﺍﻟﻤﺨﺘﺒﺭ ﻭﺍﻟﻔﺅﺍﺩ ﻴﻌﻘل ﺁﻴﺎﺕ ﺍﷲ ﻓﻲ ﻋﻠﻤﻲ ﺍﻟﺨﺒﺭ ﻭﺍﻟﻤﺨﺘﺒﺭ ﻭﻴﺘﻬﻴﺄ ﺒﺫﻟﻙ ﻟﻠﻤﺯﻴﺩ ﻤﻥ ﺍﻟﻌـﻠﻡ ﻋـﻥ ﺍﷲ ﺘﻌﺎﻟﻰ ﺘﺼـﺩﻴﻘﺎ ﻟﻘـﻭﻟﻪ ﺘﻌﺎﻟﻰ } :ﻭﺍﺘﻘﻭﺍ ﺍﷲ ﻭﻴﻌﻠﻤﻜﻡ ﺍﷲ { ]ﺍﻟﺒﻘﺭﺓ : .[282ﻭﺍﻟﻌﻠﻡ ﺍﻟﻤﺘﻭﺨﻰ ﻤﻥ ﻜﺘﺎﺏ ﺍﷲ ﺍﻟﻤﺴﻁﻭﺭ ﺃﻭ ﺍﻟﻤﻨﻅﻭﺭ ﻴﺘﺩﺨل ﺍﻹﻨﺴﺎﻥ ﻓﻲ ﺘﻭﻟﻴﺩ ﻤﺘﺄ ﺭﺍ ﻓﻲ ﺫﻟﻙ ﺒﺘﺤﻴﺯﺍﺘﻪ ﺍﻟﻤﻨﻬﺠﻴﺔ ﻭﺍﻟﻠﻐﻭﻴﺔ ﻭﺭﺅﻴﺘﻪ ﺍﻟﻜﻭﻨﻴﺔ .ﻟﺫﻟﻙ ﻓﺎﻟﻤﻌﺭﻓﺔ ﺍﻟﺒﺸﺭﻴﺔ ،ﻋﻠﻤﺎ ﻭﻋﻤﻼ ،ﻫﻲ ﻜﺴﺏ ﺒﺸﺭ ﺘﻨﺴﺏ ﺇﻟﻲ ﻜﺎﺴﺒﻬﺎ ﻥ ﺍﻟﺤﻕ ﺍﻟﺫﻱ ﻓﻴﻬﺎ ﻨﺴﺒﻰ ﻭﻅﻨﻲ ،ﺒﻴﻨﻤﺎ ﺍﻟﺤﻕ ﺍﻟﺫﻱ ﻓﻲ ﺍﻟﻭﺤﻲ ﻭﺍﻟﻜﻭﻥ ﻤﻁﻠﻕ ﻭﻴﻘﻴﻨﻲ .ﻭﻻ ﻴﻨﻔﻰ ﺫﻟﻙ ﺃﻥ ﻤﺎ ﻴﺼﻴﺒﻪ ﺍﻹﻨﺴﺎﻥ ﻤﻥ ﻋﻠﻡ ﺒﺎﺠﺘﻬﺎﺩ ﻓﻲ ﻓﻬـﻡ ﺍﻟﻤﺼﺩﺭﻴﻥ ﻫﻭ ﻤﻥ ﻋﻨﺩ ﺍﷲ ،ﺘﻤﺎﻤﺎ ﻜﺄﻱ ﻋﻤل ﻟ ﻨﺴﺎﻥ } ﻭﺍﷲ ﺨﻠﻘﻜﻡ ﻭﻤﺎ ﺘﻌﻤﻠﻭﻥ { ]ﺍﻟﺼﺎﻓﺎﺕ .[96 :
ﺍﻟﺴﺅﺍل ﺍﻟ ﺎﻟﺙ :ﻤﺎ ﻁﺒﻴﻌﺔ ﺍﻟﻨﻅﺎﻡ ﺍﻟﻤﻌﺭﻓﻲ ﻫل ﻫﻭ ﻨﻅﺎﻡ ﻋﺎﻡ ﻴﺘﻔﺭ ﻋﻨﻪ ﺃﻨﻅﻤﺔ ﺨﺎﺼﺔ ﺃﺨﺭ )ﻤﺎ ﻫﻲ( ﺃﻡ ﻫﻭ ﻨﻅﺎﻡ ﺨﺎﺹ ﻴﺘﻔﺭ ﻋﻥ ﻨﻅﺎﻡ ﻋﺎﻡ ﺍﺸﻤل ﻤﻨﻪ )ﻭﻤﺎ ﻫﻭ(
ﻟﻘﺩ ﺒﻴﻨﺎ ﻓﻴﻤﺎ ﺴﺒﻕ ﻤﺎﺫﺍ ﻨﻘﺼﺩ ﺒﺎﻟﻨﻅﺎﻡ ﺍﻟﻤﻌﺭﻓﻲ ﻓﻠﻴﺭﺠﻊ ﺇﻟﻴﻪ ﻓﻲ ﻤﻭﻀﻌﻪ، ﻭﻟﻜﻥ ﺍﻟﺫﻱ ﻻ ﺸﻙ ﻓﻴﻪ ﺃﻥ ﺍﻟﻨﻅﺎﻡ ﺍﻟﻤﻌﺭﻓﻲ ﺍﻟﻘﺭﺁﻨﻲ ﺍﻟﺫﻱ ﺃﻭﻀﺤﻨﺎ ﻫﻭ ﻨﻅﺎﻡ ﻋﺎﻡ ﻴﺘﻔﺭ ﻋﻨﻪ ﺍﺒﺘﺩﺍﺀ ﻨﻅﺎﻤﺎﻥ ﻤﻌﺭﻓﻴﺎﻥ ﻫﻤﺎ ﺍﻟﻨﻅﺎﻡ ﺍﻟﻤﻌﺭﻓﻲ ﺍﻹﺴﻼﻤﻲ ﺍﻟﺘﻭﺤﻴﺩﻱ ﻭﺍﻟﻨﻅﺎﻡ ﺍﻟﻤﻌﺭﻓﻲ ﺍﻟﺩﻨﻴﻭﻱ ،ﻭﻋﻥ ﻫﺫ ﺍ ﺨﻴﺭﺓ ﺘﺘﻔﺭ ﺍﻟﻌﻠﻭﻡ ﺍﻟﻤﺘﺨﺼﺼﺔ.
45
ﺩ .ﻤﺤﻤﺩ ﺍﻟﺤﺴﻥ ﺒﺭﻴﻤﺔ
ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﺍﻟﻤﺭﺍﺠﻊ ﺍﻟﻤﺭﺍﺠﻊ ﺍﻟﻌﺭﺒﻴﺔ : ) (1ﺇﺒﺭﺍﻫﻴﻡ ﺃﺤﻤﺩ ﻋﻤﺭ )1992ﻡ( :ﺍﻟﻌﻠﻡ ﻭﺍﻹﻴﻤﺎﻥ ،ﻁ ، 2ﺍﻟﻤﻌﻬﺩ ﺍﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ” ﻭﺍﺸﻨﻁﻥ “.
) (2ﺍﻟﺘﺠﺎﻨﻲ ﻋﺒﺩ ﺍﻟﻘﺎﺩﺭ ﺤﺎﻤﺩ )1997ﻡ( :ﺩﺭﺍﺴﺔ ﻓﻲ ﺍﻟﻤﻔﻬﻭﻡ ﺍﻟﻘﺭﺁﻨﻲ ﻭﺍﻟﻤﺘﻐﻴﺭ ، (10ﺍﻟﻤﻌﻬﺩ ﺍﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ
ﺍﻟﺴﻴﺎﺴﻲ .ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ )ﺱ ، 3
)ﻤﺎﻟﻴﺯﻴﺎ(.
) (3ﻋﺭﻓﺎﻥ ﻋﺒﺩ ﺍﻟﺤﻤﻴﺩ ) ” : (1997ﺍﻟﻤﻨﻬﺞ ﺍﻟﻌﻠﻤﻲ ﻭﻤﻘﺎﺭﺒﺘﻪ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ “ ،ﺍﻟﺘﺠﺩﻴﺩ )ﺱ ، 1
، (1ﺍﻟﺠﺎﻤﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻟﻌﺎﻟﻤﻴﺔ )ﻤﺎﻟﻴﺯﻴﺎ(.
) (4ﻤﺤﻤﻭﺩ ﻋﺎﻴﺩ ﺍﻟﺭﺸﺩﺍﻥ )1997ﻡ( :ﺤﻭل ﺍﻟﻨﻅﺎﻡ ﺍﻟﻤﻌﺭﻓﻲ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ. ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ )ﺱ ، 3
، (10ﺍﻟﻤﻌﻬﺩ ﺍﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ )ﻤﺎﻟﻴﺯﻴﺎ(
) (5ﻤﺤﻤﺩ ﺃﺒﻭ ﺍﻟﻘﺎﺴﻡ ﺤﺎ ﺤﻤﺩ )1992ﻡ( :ﻤﻨﻬﺠﻴﺔ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻤﻌﺭﻓﻴﺔ ،ﺍﻟﻤﻌﻬﺩ ﺍﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ )ﻁﺒﻌﺔ ﻤﺤﺩﻭﺩﺓ ﺍﻟﺘﺩﺍﻭل( ،ﻭﺍﺸﻨﻁﻥ.
) (6ﻤﺤﻤﺩ ﺍﻟﺤﺴﻥ ﺒﺭﻴﻤﺔ )1999ﻡ( :
ﺭﺅﻴﺔ
ﻗﺭﺁﻨﻴﺔ
ﻟﻠﻅﺎﻫﺭﺓ
ﺍﻻﺠﺘﻤﺎﻋﻴﺔ
ﻭﺘﺠﻠﻴﺎﺘﻬﺎ ﺍﻹﻗﺘﺼﺎﺩﻴﺔ ،ﺍﻟﻤﺭﻜﺯ ﺍﻟﻌﺎﻟﻤﻲ ﺒﺤﺎﺙ ﺍﻹﻴﻤﺎﻥ ،ﺍﻟﺨﺭﻁﻭﻡ ،ﺍﻟﺴﻭﺩﺍﻥ
) (7ﻤﺼﻁﻔﻰ ﻋﺸﻭﻱ )1997ﻡ( :ﻨﺤﻭ ﺘﻜﺎﻤل ﺍﻟﻌﻠﻭﻡ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﻌﻠﻭﻡ ﺍﻟﺸﺭﻋﻴﺔ )ﺱ ، (2 ، 1ﺍﻟﺠﺎﻤﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻟﻌﺎﻟﻤﻴﺔ )ﻤﺎﻟﻴﺯﻴﺎ(.
46
ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻔﻠﺴﻔﺔ
ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﻨﻅﺎﻤﻬﺎ ﺍﻟﻤﻌﺭﻓﻲ ﻓﻲ ﺍﻟﻘﺭﺁﻥ
: ﺍﻟﻤﺭﺍﺠﻊ ﺍﻹﻨﺠﻠﻴﺯﻴﺔ (1) Biraima, M. (1991) : “ A Quranic Model for a Universal Economic Theory ”. Journal of King A/ Aziz University : Islamic Economics, vol.3. (2) Biraima, M., (1999): “From Rationality to Righteousness: Towards a Universal Theory of Action” . Humanomics, vol. 15, No.4, Barmarick Pub., Hull, , England. (3) Lakatos, E., & Musgrave, A., (1987) : Criticism and the Growth of Knowledge. Cambridge Univ. Press, Cambridge. (4) Polkinghorne, D. (1983) : Methodology for the Human Sciences. State Univ. of New York Press, USA
47
ﻋﺒﺩ ﺍﷲ ﺤﺴﻥ ﺯﺭﻭﻕ
ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﻣﻔﻬــﻮم اﻟﺴـﻌﺎدة ﻣﻦ ﻣﻨﻈـﻮر إﺳـﻼﻣﻲ ﻤﻘﺩﻤﺔ : ﺇﻥ ﺍﻟﺸﺨﺹ ﺍﻟﻌﺎﺩﻱ ﻋﺎﺩﺓ ﻤﺎ ﻴﺼﺩﺭ ﺤﻜﻤﻪ ﻋﻠﻰ ﺴﻌﺎﺩﺓ
ﺍﻟﺸﺨﺹ ﻀﺎﺤﻜﺎ
ﻴﺭ ﺒﻅﻭﺍﻫﺭ ﺫﻟﻙ
ﻓﻬﻭ ﻋﺎﺩﺓ ﻴﺤﻜﻡ ﻋﻠﻰ ﺸﺨﺹ ﺒﺄﻨﻪ ﺴﻌﻴﺩ ﺇﺫﺍ ﻜﺎﻥ ﻤﻨﻁﻠﻕ ﺍ ﺴﺎﺭﻴﺭ ﻤﺒﺘﺴﻤﺎ
ﻭﻗﺩ ﻴﺤﻜﻡ ﻋﻠﻴﻪ ﻤ ﻼ ﺒﺎﻟﺴﻌﺎﺩﺓ ،ﻥ ﻟﻪ ﻤﺴﻜﻨﺎ ﺠﻤﻴﻼ ﺃﻭ ﺯﻭﺠﺔ ﺠﻤﻴﻠﺔ ﺃﻭ
ﺴﻴﺎﺭﺓ ﻓﺨﻤﺔ ﺃﻭ ﻨﻪ ﺴﺎﻓﺭ ﺇﻟﻰ ﻤﻌﻅﻡ ﺍﻟﺒﻠﺩﺍﻥ ﺃﻭ ﻨﻪ ﺘﺭﻗﻰ ﺇﻟﻰ ﻭﻅﻴﻔﺔ ﺫﺍﺕ ﻤﺭﺘﺏ
ﻜﺒﻴﺭ ﺃﻭ ﺤﺼل ﻋﻠﻰ ﺩﺭﺠﺔ ﻋﻠﻤﻴﺔ ﺭﻓﻴﻌﺔ .ﺃﻤﺎ ﺍﻟﺸﺨﺹ ﺍﻟﻤﺘﻌﻤﻕ ﻓﻴﻌﻠﻡ ﺃﻥ ﻫﺫ
ﺍﻟﻌﻼﻤﺎﺕ ﻗﺩ ﺘﻜﻭﻥ ﻜﺎﺫﺒﺔ ﻭﻗﺩ ﻻ ﺘﻜﻔﻰ ﻟﻠﺤﻜﻡ ﺒﺎﻟﺴﻌﺎﺩﺓ ﻭﻗﺩ ﺘﻜﻭﻥ ﺴﺒﺒﺎ ﻟﻠﺘﻌﺎﺴﺔ ،
ﻓﺎﻹﻨﺴﺎﻥ ﻗﺩ ﺘﻜﻭﻥ ﻟﻪ ﺯﻭﺠﺔ ﺠﻤﻴﻠﺔ ﺃﻭ ﻭﻅﻴﻔﺔ ﻋﺎﻟﻴﺔ ﻭﻟﻜﻥ ﻻ ﻴﻜﻭﻥ ﺴﻌﻴﺩﺍ .ﺠل ﺫﻟﻙ
ﻓﻬﻭ ﻴﺒﺤﺙ ﻋﻥ ﺃﺴﺒﺎﺏ ﺃﻜ ﺭ ﺒﺎﺘﺎ ،ﻜﻁﻤﺄﻨﻴﻨﺔ ﺍﻟﺒﺎل
ﻓﻴﺸﺘﺭﻁ ﺃﻥ ﻴﺸﻌﺭ ﺒﺎﻟﻘﻨﺎﻋﺔ
ﻭﺍﻟﺭﻀﺎ ﻭﺴﻜﻭﻥ ﺍﻟﻨﻔﺱ ﻭﻴﻘﻭل :ﻴﻨﺒﻐﻲ ﺃﻥ ﻻ ﻨﻨﻅﺭ ﻓﻲ ﺍﻟﺤﻜﻡ ﻋﻠﻰ ﺴﻌﺎﺩﺓ ﺍﻟﻔﺭﺩ ﺇﻟﻰ
ﻅﻭﺍﻫﺭ ﺘﺼﺭﻓﺎﺘﻪ ﻭﺴﻠﻭﻜﻪ ﺍﻟﺴﻁﺤﻲ ﻓﻘﻁ ﺒل ﻋﻠﻴﻨﺎ ﺃﻥ ﻨﺴﺒﺭ ﻭﺭ ﻤﺎ ﺒﺩﺍﺨﻠﻪ.
ﻋﻠﻤﺎﺀ ﺍﻟﻨﻔﺱ ﻴﺘﻌﻤﻘﻭﻥ ﻓﻲ ﻭﻀﻊ ﺍﻟﻤﻌﺎﻴﻴﺭ ﺍﻟﺘﻲ ﺒﻤﻭﺠﺒﻬﺎ ﻴﻤﻜﻥ
ﻜﺫﻟﻙ ﻨﺠﺩ ﺃﻥ ﺒﻌ
ﺍﻟﺤﻜﻡ ﻋﻠﻰ ﺍﻟﻔﺭﺩ ﺒﺎﻟﺴﻌﺎﺩﺓ ،ﻭﻟﻘﺩ ﺃﻭﺭﺩ ﺒﻌﻀﻬﻡ ﻋﻼﻤﺎﺕ ﻟﻠﺴﻌﺎﺩﺓ ﺴﻨﺫﻜﺭ ﺒﻌﻀﻬﺎ ﻋﻨﺩ
ﺍﻟﺤﺩﻴﺙ ﻋﻥ ﻋﻼﻗﺔ ﻋﻠﻡ ﺍﻟﺼﺤﺔ ﺍﻟﻨﻔﺴﻴﺔ ﺒﻤﻔﻬﻭﻡ ﺍﻟﺴﻌﺎﺩﺓ ﻤﻨﻬﺎ ” ﺘﻘﺒل ﺍﻟﻔﺭﺩ ﺍﻟﻭﺍﻗﻌﻲ
ﻟﺤﺩﻭﺩ ﺇﻤﻜﺎﻨﺎﺘﻪ ﻭﺍﺴﺘﻤﺘﺎ
ﺍﻟﻔﺭﺩ ﺒﻌﻼﻗﺎﺘﻪ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ،ﻭﻨﺠﺎﺤﻪ ﻓﻲ ﻋﻤﻠﻪ ﻭﺭﻀﺎ
ﻋﻨﻪ ...ﻭﺇﻗﺒﺎﻟﻪ ﻋﻠﻰ ﺍﻟﺤﻴﺎﺓ ﺒﻭﺠﻪ ﻋﺎﻡ.“ ... ﻭﻤﺎ ﻴﺴﻤﻴﻪ ﺍﻟﺒﻌ
ﻟﺤﻅﺎﺕ ﺴﻌﺎﺩﺓ ﻜﻘﺩﻭﻡ ﻤﻭﻟﻭﺩ ﺃﻭ ﻨﺠﺎ ﺍﺒﻥ ﺃﻭ ﺸﻔﺎﺀ ﻤﺭﻴ
ﺃﻭ
ﻟﺤﻅﺔ ﺍﻨﺘﺼﺎﺭ ﺃﻭ ﻟﺤﻅﺔ ﺒﺭﺍﺀﺓ ﺃﻭ ﻟﺤﻅﺔ ﺘﻜﺭﻴﻡ ﻭ ﻨﺎﺀ ﻭﺍﻋﺘﺭﺍﻑ ﺒﻔﻀل ﺃﻭ ﺇﻨﺠﺎﺯ ﺃﻭ ﻟﺤﻅﺔ ﺍﺒﺘﻜﺎﺭ ﻭﺍﻜﺘﺸﺎﻑ ﻴﺭ
ﺍﻟﺒﻌ
ﺍ ﺨﺭ ﺃﻨﻬﺎ ﻟﺤﻅﺎﺕ ﺴﺭﻭﺭ ﻭﻓﺭ ﻻ ﻴﻨﺒﻐﻲ ﺃﻥ
ﻴﻭﺼﻑ ﺼﺎﺤﺒﻬﺎ ﺒﺎﻟﺴﻌﺎﺩﺓ ،ﻥ ﺍﻟﺴﻌﺎﺩﺓ ﻜﻤﺎ ﻴﺭﻭﻥ ﺃﻜ ﺭ ﺒﺎﺘﺎ ﻭﺩﻭﺍﻤﺎ ﻭﺸﻤﻭﻻ .ﻓﻤﺎ
ﻫﻲ ﺍﻟﺴﻌﺎﺩﺓ ﻭﻤﺎ ﺤﻘﻴﻘﺘﻬﺎ ﻭﻫل ﻫﻲ ﺍﻟﻐﺎﻴﺔ ﺍﻟﻘﺼﻭ ﻟ ﻨﺴﺎﻥ ﻭﻫل ﻫﻲ ﻤﻭﻀﻭﻋﻴﺔ ﺃﻡ ﺫﺍﺘﻴﺔ
ﻭﻤﺎ ﻫﻲ ﻤﻘﻭﻤﺎﺘﻬﺎ ﻭﻭﺴﺎﺌﻠﻬﺎ ﻭﺨﺼﺎﺌﺼﻬﺎ
ﻭﻫل ﻫﻲ ﻤﻤﻜﻨﺔ
ﺘﻭﺠﺩ ﻜﺎﻤﻠﺔ ﺼﺎﻓﻴﺔ ﻫﺫ ﺍ ﺴﺌﻠﺔ ﺘﻤ ل ﺇﺸﻜﺎﻟﻴﺔ ﻤﻔﻬﻭﻡ ﺍﻟﺴﻌﺎﺩﺓ. )(50
ﻭﻫل ﻴﻤﻜﻥ ﺃﻥ
ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻔﻠﺴﻔﺔ
ﻤﻔﻬﻭﻡ ﺍﻟﺴﻌﺎﺩﺓ ﻤﻥ ﻤﻨﻅﻭﺭ ﺇﺴﻼﻤﻲ
ﻗﺒل ﻤﺤﺎﻭﻟﺔ ﻁﺭ ﻫﺫ ﺍﻹﺸﻜﺎﻟﻴﺎﺕ ﻭﺍ ﺴﺌﻠﺔ ﻨﻭﺩ ﺃﻥ ﻨﻘﺩﻡ ﻟﻬﺫﺍ ﺍﻟﺒﺤﺙ ﺒﺎﻟﺤﺩﻴﺙ ﻋﻥ
ﺃﻫﻤﻴﺔ ﻤﻔﻬﻭﻡ ﺍﻟﺴﻌﺎﺩﺓ ﻓﻲ ﻤﺠﺎل ﺍﻟﻌﻠﻭﻡ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﺒ ﻋﻁﺎﺀ ﻟﻤﺤﺔ ﺘﺎﺭﻴﺨﻴﺔ ﻟﻤﻔﻬﻭﻡ ﺍﻟﺴﻌﺎﺩﺓ ﻋﻨﺩ ﺍﺭﺴﻁﻭﻁﺎﻟﻴﺱ ﻭﺍﺒﻥ ﻤﺴﻜﻭﻴﻪ ﻭﺒﻨﺘﺎﻡ ﻭﻤل.
ﺃﻫﻤﻴﺔ ﺍﻟﺩﺭﺍﺴﺔ : ﺇﻥ ﺍﻟﺒﺤﺙ ﻓﻲ ﻤﻔﻬﻭﻡ ﺍﻟﺴﻌﺎﺩﺓ ﺒﺤﺙ ﻤﻬﻡ
ﻭﻴﺤﺘل ﻤﻜﺎﻨﺔ ﺨﺎﺼﺔ ﻓﻲ ﻋﻠﻭﻡ ﻤﺨﺘﻠﻔﺔ
ﻜﻌﻠﻡ ﺍ ﺨﻼﻕ ،ﻭﻋﻠﻡ ﺍﻟﻨﻔﺱ ،ﻭﻴﺘﺼل ﺒﻌﻠﻡ ﺍﻟﺘﺭﺒﻴﺔ ﻭﺍﻟﻘﺎﻨﻭﻥ ،ﻭﺒﺎﻟﻌﻠﻭﻡ ﺍﻟﺴﻴﺎﺴﻴﺔ ، ﻭﺒﻌﻠﻡ ﺍﻻﻗﺘﺼﺎﺩ .ﻭﺒﻨﻅﺭﻴﺔ ﺼﻨﻊ ﺍﻟﻘﺭﺍﺭﺍﺕ ،ﻓﻬﺫ ﺍﻟﻌﻠﻭﻡ ﻴﺒﺤﺙ ﺒﻌﻀﻬﺎ ﻤﺒﺎﺸﺭﺓ ﻓﻲ ﻤﻔﻬﻭﻡ ﺍﻟﺴﻌﺎﺩﺓ ﻜﻌﻠﻡ ﺍ ﺨﻼﻕ ﻭﻋﻠﻡ ﺍﻟﻨﻔﺱ ” ﺎﺼﺔ ﻋﻠﻡ ﺍﻟﺼﺤﺔ ﺍﻟﻨﻔﺴﻴﺔ “ ﻭﺍﻟﺒﻌ
ﻴﺒﺤﺙ ﻓﻲ ﻤﻔﺎﻫﻴﻡ ﻤﺸﺎﺒﻬﺔ ﻜﻤﻔﻬﻭﻡ ﺍﻟﻤﻨﻔﻌﺔ ﻭﺍﻟﻘﻴﻤﺔ ﻭﺍﻹﺸﺒﺎ . ﺍﻟﺴﻌﺎﺩﺓ ﻭﺍﻟﺼﺤﺔ ﺍﻟﻨﻔﺴﻴﺔ :
ﺇﻥ ﻤﻔﻬﻭﻡ ﺍﻟﺴﻌﺎﺩﺓ ﻤﻥ ﺃﻫﻡ ﺍﻟﻤﻔﺎﻫﻴﻡ ﺍﻟﺘﻲ ﻴﺒﺤﺙ ﻓﻴﻬﺎ ﻋﻠﻡ ﺍﻟﺼﺤﺔ ﺍﻟﻨﻔﺴﻴﺔ ،ﺒل ﺇﻥ
ﻫﺫﺍ ﺍﻟﻌﻠﻡ ﻋﺎﺩﺓ ﻤﺎ ﻴﻌﺭﻑ ﻋﻠﻰ ﺃﺴﺎﺱ ﺃﻨﻪ ﻴﻬﺩﻑ ﺇﻟﻰ ﺘﺤﻘﻴﻕ ﺍﻟﺴﻌﺎﺩﺓ ﻟ ﻨﺴﺎﻥ ﻓﺘﻌﺭﻑ
ﺍﻟﺼﺤﺔ ﺍﻟﻨﻔﺴﻴﺔ ﻤ ﻼ ﺒﺄﻨﻬﺎ ﺘﺴﺘﻬﺩﻑ ﻤﻌﻭﻨﺔ ﻜل ﻓﺭﺩ ﻭﺘﺩﺭﻴﺒﻪ ﻋﻠﻰ ﺍﻟﻌﻴ
ﺍﻟﺴﻌﻴﺩ ﺍﻟﻤﻨﺘﺞ
ﻓﻲ ﺒﻴﺌﺔ ﺍﺠﺘﻤﺎﻋﻴﺔ ﻭﻜﺫﻟﻙ ﺘﻌﺘﺒﺭ ﺍﻟﺴﻌﺎﺩﺓ ﻤﻘﻴﺎﺴﺎ ﻟﻠﺼﺤﺔ ﺍﻟﻨﻔﺴﻴﺔ ” ﺍﻟﺼﺤﺔ ﺍﻟﻨﻔﺴﻴﺔ ﻟﻠﻔﺭﺩ ﺘﻘﺎﺱ ﺒﻤﺩﻯ ﻗﺩﺭﺘﻪ ﻋﻠﻰ ﺍﻟﺘﺄ ﻴﺭ ﻓﻲ ﺒﻴ ﺘﻪ ﻭﻗﺩﺭﺘﻪ ﻋﻠﻰ ﺍﻟﺘﻜﻴﻑ ﻤﻊ ﺍﻟﺤﻴﺎﺓ ﺒﻤﺎ
ﻴ ﺩﻱ ﺒﺼﺎﺤﺒﻬﺎ ﺇﻟﻰ ﻗﺩﺭ ﻤﻌﻘﻭل ﻤﻥ ﺍﻹﺸﺒﺎﻉ ﺍﻟﺸ ﺼﻲ ﻭﺍﻟﻜﻔﺎ ﺓ ﻭﺍﻟﺴﻌﺎﺩﺓ “.
)( 1
ﻭﻤﺎ
ﻴﺫﻜﺭ ﻋﻥ ﻤﺅﺸﺭﺍﺕ ﺍﻟﺼﺤﺔ ﺍﻟﻨﻔﺴﻴﺔ ﻫﻭ ﻨﻔﺱ ﻤﺎ ﻴﺫﻜﺭ ﻋﻥ ﻤﺅﺸﺭﺍﺕ ﺍﻟﺴﻌﺎﺩﺓ .ﻭﻤﻥ
ﻫﺫ ﺍﻟﻤﺅﺸﺭﺍﺕ :ﺘﻘﺒل ﺍﻟﻔﺭﺩ ﺍﻟﻭﺍﻗﻌﻲ ﻟﺤﺩﻭﺩ ﺇﻤﻜﺎﻨﺎﺘﻪ ﻭﺍﺴﺘﻤﺘﺎ
ﺍﻟﻔﺭﺩ ﺒﻌﻼﻗﺎﺘﻪ
،ﻭﻜﻔﺎﺀﺓ ﺍﻟﻔﺭﺩ ﻓﻲ ﻤﻭﺍﺠﻬﺔ ﺇﺤﺒﺎﻁﺎﺕ ﺍﻟﺤﻴﺎﺓ ﺍﻟﻴﻭﻤﻴﺔ ...ﻭﺇﺸﺒﺎ
ﺍﻟﻔﺭﺩ ﺤﺎﺠﺎﺘﻪ
ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ،ﻭﻨﺠﺎ ﺍﻟﻔﺭﺩ ﻓﻲ ﻋﻤﻠﻪ ﻭﺭﻀﺎ ﻋﻨﻪ ...ﻭﺍﻹﻗﺒﺎل ﻋﻠﻰ ﺍﻟﺤﻴﺎﺓ ﺒﻭﺠﻪ ﻋﺎﻡ
ﻭﺩﻭﺍﻓﻌﻪ ...ﻭﺇ ﺒﺎﺕ ﺍﺘﺠﺎﻫﺎﺕ ﺍﻟﻔﺭﺩ ...ﻭﺍﻻﺘﺯﺍﻥ ﺍﻻﻨﻔﻌﺎﻟﻲ ...ﻭﺘﺼﺩﺭ ﺍﻟﻔﺭﺩ ﻟﻤﺴﺌﻭﻟﻴﺔ
ﺃﻓﻌﺎﻟﻪ ﻭﻗﺭﺍﺭﺍﺘﻪ .ﺇﻥ ﺍﺘﺠﺎﻫﺎﺕ ﻋﻠﻡ ﺍﻟﻨﻔﺱ ﺍﻟﻤﺨﺘﻠﻔﺔ ﻤﻥ ﺴﻠﻭﻜﻴﺔ ﻭﺘﺤﻠﻴﻠﻴﺔ ﻭ ﻴﺭﻫﺎ ﻟﻬﺎ ـــــــــــــــــــــــــــــــــــــــــــــ )(1
ﻋﺒﺩ ﺍﻟﺴﻼﻡ ﻋﺒﺩ ﺍﻟﻐﻔﺎﺭ ،ﻤﻘﺩﻤﺔ ﻓﻲ ﺍﻟﺼﺤﺔ ﺍﻟﻨﻔﺴﻴﺔ ،ﺍﻟﻘﺎﻫﺭﺓ ،ﺩﺍﺭ ﺍﻟﻨﻬﻀﺔ ،ﺹ . 20 )(51
ﻋﺒﺩ ﺍﷲ ﺤﺴﻥ ﺯﺭﻭﻕ
ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﺁﺭﺍﺀ ﻤﺨﺘﻠﻔﺔ ﻋﻥ ﺍﻟﺼﺤﺔ ﺍﻟﻨﻔﺴﻴﺔ ﻭﻤﻥ ﻡ ﻋﻥ ﺃﺴﺒﺎﺏ ﺴﻌﺎﺩﺓ ﺍﻹﻨﺴﺎﻥ ،ﻭﻻ ﻨﺴﺘﻁﻴﻊ ﺫﻜﺭ ﻫﺫ ﺍﻹﺘﺠﺎﻫﺎﺕ ﻭﻟﻜﻥ ﺴﻨﺄﺨﺫﻫﺎ ﺒﻌﻴﻥ ﺍﻻﻋﺘﺒﺎﺭ ﻋﻨﺩ ﺍﻟﺤﺩﻴﺙ ﻋﻥ ﻤﻔﻬﻭﻡ ﺍﻟﺴﻌﺎﺩﺓ.
ﻤﻔﻬﻭﻡ ﺍﻟﺴﻌﺎﺩﺓ ﻭﺍﻻﻗﺘﺼﺎﺩ : ﻓﻲ ﺍﻟﻤﺠﺎل ﺍﻻﻗﺘﺼﺎﺩﻱ ﻴﻔﺴﺭ ﺍﻹﻗﺘﺼﺎﺩﻴﻭﻥ ﻋﺎﺩﺓ ﺴﻠﻭﻙ ﺍﻟﻤﺴﺘﻬﻠﻙ ﻋﻨﺩﻤﺎ ﻴﺭﻴﺩ ﺘﺤﺩﻴﺩ ﺨﻁﺘﻪ ﺍﻹﻨﻔﺎﻗﻴﺔ ﺒﻘﻭﻟﻬﻡ :ﺇﻥ ﺍﻹﻨﺴﺎﻥ ﻴﺭ ﺏ ﻓﻲ ﺍﻟﺤﺼﻭل ﻋﻠﻰ ﺍﻟﻤﺠﻤﻭﻋﺔ ﺍﻟﺴﻠﻌﻴﺔ ﺍﻟﺘﻲ ﺘﺤﻘﻕ ﻟﻪ ﺃﻜﺒﺭ ﻗﺩﺭ ﻤﻥ ﺍﻟﻤﻨﻔﻌﺔ .ﻭﻴﻌﺭﻓﻭﻥ ﺍﻟﻤﻨﻔﻌﺔ ﻜﻤﺎ ﻴﻌﺭﻓﻬﺎ ” ﺒﻨ ﺎﻡ “ ﺒﺄﻨﻬﺎ ﻫﻲ ﺍﻟﺘﻲ ﺘﺨﻠﻕ ﺍﻹﺸﺒﺎ ﻭﺍﻟﺴﻌﺎﺩﺓ .ﻭﺍﻹﺸﺒﺎ ﻋﻨﺩ ﺍﻻﻗﺘﺼﺎﺩﻴﻴﻥ ﻤﺴﺄﻟﺔ ﺫﺍﺘﻴﺔ ﻟﻴﺱ ﻟﻬﺎ ﻤﻌﺎﻴﻴﺭ ﻤﻭﻀﻭﻋﻴﺔ ﻭﺘﺨﺘﻠﻑ ﻤﻥ ﺸﺨﺹ ﺇﻟﻰ ﺁﺨﺭ ﻓﻘﺩﺭ ﺍﻟﻤﻨﻔﻌﺔ ﺍﻟﻨﺎﺘﺞ ﻤﻥ ﺍﺴﺘﻬﻼﻙ ﺴﻠﻌﺔ ﻤﻌﻴﻨﺔ ﻴﺨﺘﻠﻑ ﻤﻥ ﺸﺨﺹ ﺇﻟﻰ ﺸﺨﺹ ﻭﺫﻟﻙ ﻻﺨﺘﻼﻑ ﺃﺫﻭﺍﻕ ﺍﻟﻤﺴﺘﻬﻠﻜﻴﻥ .ﻓﺎﻻﻗﺘﺼﺎﺩﻱ ﻴﻬﺘﻡ ﺒﺭ ﺒﺎﺕ ﺍﻟﻨﺎﺱ ﺍﻟﻔﻌﻠﻴﺔ ﻭﻴﻔﺘﺭ ﺴﻴﺎﺩﺓ ﺍﻟﻤﺴﺘﻬﻠﻙ.
ﺇﻥ ﺍﻟﻔﺭﻀﻴﺔ ﺍﻟﻘﺎﺌﻠﺔ ﺒﺄﻥ ﻤﻌﺎﻴﻴﺭ ﺍﻹﺸﺒﺎ ﺫﺍﺘﻴﺔ -ﻴﺭ ﻤﺴﻠﻡ ﺒﻬﺎ ﻋﻠﻰ ﺇﻁﻼﻗﻬﺎ. ﻭﺴﻴﺄﺘﻲ ﺍﻟﺤﺩﻴﺙ ﻋﻥ ﺫﺍﺘﻴﺔ ﻭﻤﻭﻀﻭﻋﻴﺔ ﻤﻌﺎﻴﻴﺭ ﺍﻟﺴﻌﺎﺩﺓ ،ﻭﻋﻠﻰ ﺃﻴﺔ ﺤﺎل ﻓ ﻥ ﺍﻟﺒﺤﻭﺙ ﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﻓﻲ ﺍﻋﺘﻘﺎﺩﻱ ﻟﻴﺴﺕ ﺫﺍﺕ ﻗﻴﻤﺔ ﻜﺒﻴﺭﺓ ﻓﻲ ﺘﺤﺩﻴﺩ ﻤﻔﻬﻭﻡ ﺍﻟﺴﻌﺎﺩﺓ ﺒﺨﻼﻑ ﺍﻟﺤﺎل ﺒﺎﻟﻨﺴﺒﺔ ﻟﺒﺤﻭﺙ ﻋﻠﻡ ﺍﻟﻨﻔﺱ ﻭﺍ ﺨﻼﻕ ،ﺒل ﺇﻨﻬﺎ ﺘﻌﺘﻤﺩ ﻋﻠﻰ ﻫﺫ ﺍﻟﺒﺤﻭﺙ ﻓﻲ ﻫﺫﻴﻥ ﺍﻟﻤﺠﺎﻟﻴﻥ. ﻤﻔﻬﻭﻡ ﺍﻟﺴﻌﺎﺩﺓ ﻭﺍﻟﻘﺎﻨﻭﻥ ﻭﺍﻟﺴﻴﺎﺴﺔ :
ﻟﻡ ﻴﻜﻥ ﺃ ﺭ ” ﺒﻨ ﺎﻡ “ ﻓﻲ ﻤﺠﺎل ﺍﻻﻗﺘﺼﺎﺩ ﻓﻘﻁ ﻭﻟﻜﻥ ﻜﺎﻥ ﺃ ﺭ ﺍ ﺴﺎﺱ ﻓﻲ ﻤﺠﺎل ﺍﻟﻘﺎﻨﻭﻥ ﻭﺍﻟﺘﺸﺭﻴﻊ ﻭﺍﻟﺴﻴﺎﺴﺔ ﻓﻘﺩ ﺃﺴﺱ ﺍﻟﻘﺎﻨﻭﻥ ﻭﺍﻟﺘﺸﺭﻴﻊ ﻋﻠﻰ ﺃﺴﺎﺱ ﺍﻟﻤﻨﻔﻌﺔ ﻭﻜﺎﻥ ﻓﻜﺎﺭ ﻫﺫ ﺃ ﺭ ﻜﺒﻴﺭ ﻓﻲ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻌﺎﺼﺭ .ﻭﺍﻋﺘﺒﺭ ﻤﺒﺩﺃ ﺍﻟﻤﻨﻔﻌﺔ ﺍﻟﻌﺎﻤﺔ ﻤﻌﻴﺎﺭﺍ ﻟﻨﻘﺩ ﺍﻟﻘﻭﺍﻨﻴﻥ ﻭﺇﺼﻼﺤﻬﺎ ﻭﺇﻨﺸﺎﺌﻬﺎ .ﻭﻫﺫﺍ ﻴﻌﻨﻰ ﺃﻥ ﺘﺒﺭﻴﺭ ﺍﻟﻘﻭﺍﻨﻴﻥ ﻭﺍﻟﺘﺸﺭﻴﻌﺎﺕ ﻴﻜﻭﻥ ﺒﺎﻟﻨﺘﺎﺌﺞ ﺍﻟﺘﻲ ﺘﺘﺭﺘﺏ ﻋﻠﻰ ﺘﻁﺒﻴﻘﻬﺎ .ﻓ ﺫﺍ ﻜﺎﻨﺕ ﺍﻟﻘﻭﺍﻨﻴﻥ ﻭﺍﻟﺘﺸﺭﻴﻌﺎﺕ ﺘﺅﺩﻱ ﺇﻟﻰ ﺴﻌﺎﺩﺓ ﺍﻟﻤﺠﺘﻤﻊ ﻭﺘﺨﺩﻡ ﻤﺼﺎﻟﺤﻪ ﻓﻬﻲ ﻤﻘﺒﻭﻟﺔ ﻭﺇﺫﺍ ﻟﻡ ﺘﻜﻥ ﻜﺫﻟﻙ ﻓﻬﻲ ﻤﺭﻓﻭﻀﺔ .ﻭﻗﺩﻴﻤﺎ ﺃﺸﺎﺭ ﺍﺒﻥ ﻤﺴﻜﻭﻴﻪ ﺇﻟﻰ ﺍﻟﻌﻼﻗﺔ ﺒﻴﻥ ﻤﻔﻬﻭﻡ ﺍﻟﺴﻌﺎﺩﺓ ﻭﺍﻟﺴﻴﺎﺴﺔ ﺒﻘﻭﻟﻪ ” ﻴﻨﺒ ﻲ ﺃﻥ ﻨﻌﻠﻡ ﺃﻥ ﻜل ﺇﻨﺴﺎﻥ ﻤﻌﺩ ﻨﺤﻭ ﻓ ﻴﻠﺔ ﻤﺎ ﺇﻟﻴﻬﺎ ﺃﻗﺭ ﻭﺒﺎﻟﻭﺼﻭل ﺇﻟﻴﻬﺎ ﺃﺤﺭﻯ ﻟﺫﻟﻙ ﺘﻌﺘﺒﺭ
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ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻔﻠﺴﻔﺔ
ﻤﻔﻬﻭﻡ ﺍﻟﺴﻌﺎﺩﺓ ﻤﻥ ﻤﻨﻅﻭﺭ ﺇﺴﻼﻤﻲ
ﺴﻌﺎﺩﺓ ﺍﻟﻭﺍﺤﺩ ﻤﻥ ﺍﻟﻨﺎﺱ ﻴﺭ ﺴﻌﺎﺩﺓ ﺍ ﺭ )( 1 ﻴﺴﻭﻕ ﻜل ﺇﻨﺴﺎﻥ ﺇﻟﻰ ﺴﻌﺎﺩﺘﻪ ﺍﻟﺘﻲ ﺘ ﺼﻪ “.
ﻷﺠل ﻫﺫﺍ ﻴﺠ
ﻋﻠﻰ ﻤﺩﺒﺭ ﺍﻟﻤﺩﻥ ﺃﻥ
ﻤﻔﻬﻭﻡ ﺍﻟﺴﻌﺎﺩﺓ ﻭﻋﻠﻡ ﺍ ﺨﻼﻕ :
ﻴﺤﺘل ﻤﻔﻬﻭﻡ ﺍﻟﺴﻌﺎﺩﺓ ﻤﻜﺎﻨﺔ ﻜﺒﻴﺭﺓ ﻓﻲ ﻋﻠﻡ ﺍ ﺨﻼﻕ ﺍﻟﻤﻌﻴﺎﺭﻱ ” Normative “ Ethicsﻓﻬﻭ ﺃﺴﺎﺱ ﻤﺎ ﻴﻌﺭﻑ ﺒﺄﺨﻼﻕ ﺍﻟﻔﻀﻴﻠﺔ ” “ Virtue ethicsﻭﻗﺩ ﻨﻤﺎ ﻫﺫﺍ ﺍﻻﺘﺠﺎ ﻨﻤﻭﺍ ﻤﻁﺭﺩﺍ ﻓﻲ ﺍ ﻭﻨﺔ ﺍ ﺨﻴﺭﺓ ،ﻭﻜﺫﻟﻙ ﻴﻤ ل ﻤﻔﻬﻭﻡ ﺍﻟﺴﻌﺎﺩﺓ ﺍ ﺴﺎﺱ ﻟﻨﻅﺭﻴﺔ ﺍﻟﻤﻨﻔﻌﺔ ﺍﻟﻌﺎﻤﺔ ﺇﻻ ﺃﻥ ﺍﻟﻔﻴﻠﺴﻭﻑ ”ﻜﺎﻨﺕ“ ﺃﺴــﺱ ﺍ ﺨــﻼﻕ ﻋﻠﻰ ﻤﻔﻬﻭﻡ ﺍﻟﻭﺍﺠﺏ ﻭﺍﻟﻨﻴﺔ ﺍﻟﺤﺴﻨﺔ ﻭﺃﺴﺴﻬﺎ ﺭﺍﻭﻟﺯ ” “ Rawlsﻋﻠﻰ ﻤﻔﻬﻭﻡ ﺍﻟﻌﻘﺩ. ﻟﻤﺤـــﺔ ﺘﺎﺭﻴﺨﻴــــﺔ :
ﺴﻨﺘﺤﺩﺙ ﻓﻲ ﻫﺫ ﺍﻟﻠﻤﺤﺔ ﺍﻟﺘﺎﺭﻴﺨﻴﺔ ﻋﻥ ﻤﻔﻬﻭﻡ ﺍﻟﺴﻌﺎﺩﺓ ﻋﻨﺩ ﺃﺭﺴﻁﻭﻁﺎﻟﻴﺱ ﻭﻋﻨﺩ ﺍﺒﻥ ﻤﺴﻜﻭﻴﻪ ﻭﻓﻲ ﺍﻟﻔﻜﺭ ﺍﻟﺤﺩﻴﺙ ﻋﻨﺩ ” ﺒﻨﺘﺎﻡ “ ” ﻭﻤل “ .ﻭﻟﻜﻨﻨﺎ ﻻ ﻨﻬﺩﻑ ﻓﻲ ﻫﺫ ﺍﻟﻠﻤﺤﺔ ﺇﻟﻰ ﺍﺴﺘﻘﺼﺎﺀ ﺁﺭﺍﺀ ﻜل ﻫﺅﻻﺀ ﺍﻟﻔﻼﺴﻔﺔ ،ﻭﺴﻨﻜﺘﻔﻲ ﺒﻌﺭ ﺃﻓﻜﺎﺭﻫﻡ ﺍ ﺴﺎﺴﻴﺔ. ﻤﻔﻬﻭﻡ ﺍﻟﺴﻌﺎﺩﺓ ﻋﻨﺩ ﺃﺭﺴﻁﻭﻁﺎﻟﻴﺱ :
ﺘﻨﺎﻭل ”ﺃﺭﺴﻁﻭﻁﺎﻟﻴﺱ“ ﻤﻔﻬﻭﻡ ﺍﻟﺴﻌﺎﺩﺓ ﻓﻲ ﻜﺘﺎﺒﺎﺘﻪ ﺍﻟﻔﻠﺴﻔﻴﺔ ﺒﺎﻟﺩﺭﺍﺴﺔ ﻭﺍﻟﺘﺤﻠﻴل ﻭﻟﻘﺩ ﺍﻫﺘﻡ ﺍﻟﺩﺍﺭﺴﻭﻥ ﻗﺩﻴﻤﺎ ﻭﺤﺩﻴ ﺎ ﺒﻤﺎ ﻜﺘﺒﻪ ﺃﺭﺴﻁﻭﻁﺎﻟﻴﺱ ﻋﻥ ﻫﺫﺍ ﺍﻟﻤﻔﻬﻭﻡ ﻭﺸﺭﺤﻭ ﻭﻋﻠﻘﻭﺍ ﻋﻠﻴﻪ ﻭﻟﻜﻨﻬﻡ ﺍﺨﺘﻠﻔﻭﺍ ﻓﻲ ﻓﻬﻤﻬﻡ ﻟﻤﻔﻬﻭﻡ ﺍﻟﺴﻌﺎﺩﺓ ﻋﻨﺩ ﻭﺃﻋﻁﻭ ﺘﻔﺴﻴﺭﺍﺕ ﻋﺩﺓ ﻭﺃﻗﺭﺏ ﻫﺫ ﺍﻟﺘﻔﺎﺴﻴﺭ ﻟﻤﻘﺎﺼﺩ ﺃﻨﻪ :ﻋﺩ ﺍﻟﺴﻌﺎﺩﺓ ﺍﻟﻐﺎﻴﺔ ﺍﻟﻘﺼﻭ ﻟ ﻨﺴﺎﻥ ﻭﺃﻨﻬﺎ ﻤﻁﻠﻭﺒﺔ ﻟﺫﺍﺘﻬﺎ ﻻ ﻟﺸﻲﺀ ﺁﺨﺭ ﻭﺃﻨﻬﺎ ﺘﺎﻤﺔ ﻭﻤﻜﺘﻔﻴﺔ ﺒﺫﺍﺘﻬﺎ ﻭﺃﻨﻬﺎ ﺘﺤﻭﻱ ﺍﻟﺨﻴﺭ ﺍ ﻗﺼﻰ ﻭﺠﺩﻴﺭﺓ ﺒﺎﻻﺨﺘﻴﺎﺭ) ، (2ﻭﻟﻜﻨﻪ ﻟﻴﺱ ﻤﻥ ﺍﻟﻭﺍﻀ ﻗﻭﺍﻤﻬﺎ ﻫل ﻫﻭ ﺸﻲﺀ ﻭﺍﺤﺩ ﺃﻭ ﺃﺸﻴﺎﺀ ﻤﺨﺘﻠﻔﺔ ،ﻓﻔﻲ ﺍﻟﻜﺘﺎﺏ ﺍ ﻭل ﺍﻟﻤﺴﻤﻰ ” ﺒﺎﻷ ﻼﻕ ﺍﻟﻨﻭ ﻭﻤﺎ ﻴﺔ “ ﺫﻜﺭ ﺃﻥ ﻗﻭﺍﻤﻬﺎ ﻴﻌﺘﻤﺩ ﻋﻠﻰ ﺃﻤﻭﺭ ﻜ ﻴﺭﺓ ﺃﻫﻤﻬﺎ ﺍﻟﻔﻀﺎﺌل ﺍﻟﺨﻠﻘﻴﺔ ،ﻭﺍﻟﻔﻀﺎﺌل ﺍﻟﻌﻘﻠﻴﺔ ﻭﻟﻜﻨﻪ ﺫﻜﺭ ﻓﻲ ﺍﻟﻜﺘﺎﺏ
ـــــــــــــــــــــــــــــــــــــــــــــ
)(1 ﺘﻬﺫﻴﺏ ﺍ ﺨﻼﻕ ،ﺍﺒﻥ ﻤﺴﻜﻭﻴﻪ ،ﺹ ، 72ﺤﻘﻘﻪ ﺍﺒﻥ ﺍﻟﺨﻁﻴﺏ ،ﺍﻟﻤﻁﺒﻌﺔ ﺍﻟﻤﺼﺭﻴﺔ ﻭﻤﻜﺘﺒﺘﻬﺎ ،ﺹ .72 )(2 Happiness and the Limit of Satisfaction , Deal w. Hudson Row man & Little field Publishers, inc, London, 1996, p.64.
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ﻋﺒﺩ ﺍﷲ ﺤﺴﻥ ﺯﺭﻭﻕ
ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﺍﻟﻌﺎﺸﺭ ﺃﻥ ﻗﻭﺍﻤﻬﺎ ﺸﻲﺀ ﻭﺍﺤﺩ ﻭﺃﻨﻬﺎ ﺘﻁﺎﺒﻕ ﺍﻟﺘﺄﻤل ﺍﻟﻔﻠﺴﻔﻲ ﻭﺤﺩ (1).ﻭﻴﺭ ﺃﺭﺴﻁﻭﻁﺎﻟﻴﺱ ﺃﻥ ﺤﺩﻭﺙ ﺍﻟﻤﺼﺎﺌﺏ ﺍﻟﻌﻅﻴﻤﺔ ﻟﻠﺸﺨﺹ ﺘﺴﻠﺏ ﺼﻔﺔ ﺍﻟﺴﻌﺎﺩﺓ ﻋﻨﻪ ﻭﻻ )( 2 ﺘﺴﻠﺏ ﺍﻟﻤﺼﺎﺌﺏ ﺍﻟﺼﻐﻴﺭﺓ ﻫﺫ ﺍﻟﺼﻔﺔ ﻋﻨﻪ. ﻤﻔﻬﻭﻡ ﺍﻟﺴﻌﺎﺩﺓ ﻋﻨﺩ ﺍﺒﻥ ﻤﺴﻜﻭﻴﻪ :
ﻗﺎل ﺍﺒﻥ ﻤﺴﻜﻭﻴﻪ ﺇﻥ ﺍﻟﺴﻌﺎﺩﺓ ﺃﻓﻀل ﺨﻴﺭ ﻭﻫﻲ ﺘﻤﺎﻡ ﺍﻟﺨﻴﺭﺍﺕ ﻭ ﺎﻴﺘﻬﺎ ﺘﺤﺘﺎ ﻓﻲ ﻤﺭﺘﺒﺘﻬﺎ ﺍ ﻭﻟﻰ ﻤﻥ ﻫﺫﺍ ﺍﻟﺘﻤﺎﻡ ﺇﻟﻰ ﺃﺸﻴﺎﺀ ﻓﻲ ﺍﻟﺒﺩﻥ ﻭﺨﺎﺭ ﺍﻟﺒﺩﻥ )( 3 ﺒﻠ ﺍﻹﻨﺴﺎﻥ ﺍﻟﻤﺭﺘﺒﺔ ﺍﻟﻌﻠﻴﺎ ﻤﻥ ﺍﻟﺴﻌﺎﺩﺓ ﻓ ﻨﻪ ﻻ ﻴﺤﺘﺎ ﻤﻌﻬﺎ ﺇﻟﻰ ﺸﻲﺀ ﺁﺨﺭ.
ﻭﻟﻜﻨﻬﺎ ﺃﻤﺎ ﺇﺫﺍ
ﻭﺍﺴﺘﻌﺭ ﺭﺃﻴﻴﻥ ﻤﺘﻘﺎﺒﻠﻴﻥ ﻋﻥ ﺍﻟﺴﻌﺎﺩﺓ :ﺭﺃﻱ ﻨﺴﺒﻪ ﺇﻟﻰ ﺃﺭﺴﻁﻭ ،ﻭﺍ ﺨﺭ ﻨﺴﺒﻪ ﺇﻟﻰ ﻓﻴ ﺎ ﻭﺭﺱ ﻭﺒﻘﺭﺍﻁ ﻭﺃﻓﻼﻁﻭﻥ ﻡ ﺨﻠﺹ ﻓﻲ ﺍﻟﻨﻬﺎﻴﺔ ﺇﻟﻰ ﺭﺃﻱ ﺍﻋﺘﻤﺩ (4).ﻭﻗﺩ ﺫﻜﺭ ﺍﺒﻥ ﻤﺴﻜﻭﻴﻪ ﻓﻲ ﺒﺩﺍﻴﺔ ﺤﺩﻴ ﻪ ﻋﻥ ﺁﺭﺍﺀ ﺃﺭﺴﻁﻭﻁﺎﻟﻴﺱ ﺭﺃﻴﻪ ﺍﻟﻘﺎﺌل :ﺒﺄﻥ ﻟﻠﺴﻌﺎﺩﺓ ﻤﻘﻭﻤﺎﺕ ﻟﻭ ﺍﺠﺘﻤﻌﺕ ﻓﻲ ﺸﺨﺹ ﺼﺎﺭ ﺍﻟﺴﻌﻴﺩ ﺍﻟﻜﺎﻤل ﻭﻤﻥ ﺤﺼل ﻟﻪ ﺒﻌﻀﻬﺎ ﻜﺎﻥ ﺤﻅﻪ ﻤﻥ ﺍﻟﺴﻌﺎﺩﺓ ﺤﺴﺏ ﺫﻟﻙ ﻭﻫﺫ ﺍﻟﻤﻘﻭﻤﺎﺕ ﻫﻲ :ﺼﺤﺔ ﺍﻟﺒﺩﻥ ﻤﻥ ﺴﻼﻤﺔ ﺍﻟﺠﻭﺍﺭ ﻭﺍﻟﺤﻭﺍﺱ ﻭﺍﻋﺘﺩﺍل ﺍﻟﻤﺯﺍ ﻭﺍﻟ ﺭﻭﺓ ﻭﺍ ﻋﻭﺍﻥ ﻭﺃﻥ ﺘﺤﺴﻥ ﺃﺤﺩﻭ ﺘﻪ ﺒﻴﻥ ﺍﻟﻨﺎﺱ ﻭﻴﻨﺘﺸﺭ ﺫﻜﺭ ﺒﻴﻥ ﺃﻫل ﺍﻟﻔﻀل ﻭﻴﻜ ﺭﻭﺍ ﺍﻟ ﻨﺎﺀ ﻋﻠﻴﻪ ﻭﺃﻥ ﻴﻜﻭﻥ ﻨﺎﺠﺤﺎ ﻤﺤﻘﻘﺎ ﺃﻫﺩﺍﻓﻪ ﻭﻤﻘﺎﺼﺩ ﻭﺃﻥ ﻴﻜﻭﻥ ﺠﻴﺩ ﺍﻟﺭﺃﻱ ﺼﺤﻴ ﺍﻟﻔﻜﺭ ﺴﻠﻴﻡ ﺍﻻﻋﺘﻘﺎﺩﺍﺕ ) . (1ﻭﺃﺨﺒﺭﻨﺎ ﺍﺒﻥ ﻤﺴﻜﻭﻴﻪ ﺃﻥ ﺃﺭﺴﻁﻭﻁﺎﻟﻴﺱ ﻋﻠل ﻫﺫﺍ ﺍﻟﺭﺃﻱ ﺒﻘﻭﻟﻪ ” ﺇﻨﻪ ﻴﻌﺴﺭ ﻋﻠﻰ ﺍﻹﻨﺴﺎﻥ ﺃﻥ )( 2 ﻴﻔﻌل ﺍﻷﻓﻌﺎل ﺍﻟﺸﺭﻴﻔﺔ ﺒﻼ ﻤﺎﺩﺓ ﻤ ل ﺍﺘﺴﺎﻉ ﺍﻟﻴﺩ ﻭﻜ ﺭﺓ ﺍﻷﺼﺩﻗﺎ ﻭﺠﻭﺩﺓ ﺍﻟﺒ ﺕ “. ـــــــــــــــــــــــــــــــــــــــــــــ )(1 Moral Concepts, ed. By Joel Feinberg, Oxford, Oxford University Press, 1969, p.49. )(2 Two Concepts of Happiness, Richard Kraut, Philosophical Review, 87, No.2, (April 1979), p171. )(3 ﺘﻬﺫﻴﺏ ﺍ ﺨﻼﻕ ،ﺍﺒﻥ ﻤﺴﻜﻭﻴﻪ ﺹ .90 )(4 ﺍﻟﻤﺼﺩﺭ ﻨﻔﺴﻪ ،ﺹ .92-90 )(1 ﺍﻟﻤﺼﺩﺭ ﻨﻔﺴﻪ ،ﺹ .90 )(2 ﺍﻟﻤﺼﺩﺭ ﻨﻔﺴﻪ ،ﺹ .90
)(54
ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻔﻠﺴﻔﺔ
ﻤﻔﻬﻭﻡ ﺍﻟﺴﻌﺎﺩﺓ ﻤﻥ ﻤﻨﻅﻭﺭ ﺇﺴﻼﻤﻲ
ﻡ ﺃﻭﺭﺩ ﺍﻟﺭﺃﻱ ﺍ ﺨﺭ ﺍﻟﺫﻱ ﻨﺴﺒﻪ ﺇﻟﻰ ﺃﻓﻼﻁﻭﻥ ﻭﻤﻥ ﻭﺍﻓﻘﻪ ﻭﺍﻟﺫﻱ ﺃﺠﻤﻌﻭﺍ ﻓﻴﻪ ﻋﻠﻰ ﺃﻥ ﻗﻭﺍﻡ ﺍﻟﺴﻌﺎﺩﺓ ﻓﻲ ﻗﻭ ﺍﻟﻨﻔﺱ ﺍﻟﺨﻠﻘﻴﺔ ﺍﻟﺘﻲ ﻫﻲ ﺍﻟﺤﻜﻤﺔ ﻭﺍﻟﺸﺠﺎﻋﺔ ﻭﺍﻟﻌﻔﺔ ﻭﺍﻟﻌﺩﺍﻟﺔ ﻭﺃﺠﻤﻌﻭﺍ ﻋﻠﻰ ﺃﻥ ﻫﺫ ﺍﻟﻔﻀﺎﺌل ﻜﺎﻓﻴﺔ ﻟﻠﺴﻌﺎﺩﺓ ،ﻭﻻ ﻴﺤﺘﺎ ﻤﻌﻬﺎ ﺇﻟﻰ ﻴﺭﻫﺎ ﻤﻥ ﻓﻀﺎﺌل ﺍﻟﺒﺩﻥ ﻭﻻ ﻤﺎ ﻫﻭ ﺨﺎﺭ ﺍﻟﺒﺩﻥ ﻭﻟﻡ ﻴﻀﺭ ﻓﻲ ﺴﻌﺎﺩﺘﻪ ﺃﻥ ﻴﻜﻭﻥ ﺴﻘﻴﻤﺎ ﻨﺎﻗﺹ ﺍ ﻋﻀﺎﺀ ﻤﺒﺘﻠﻰ ﺒﺠﻤﻴﻊ ﺃﻤﺭﺍ ﺍﻟﺒﺩﻥ ﻭﺍﺴﺘ ﻨﻰ ﻤﻥ ﺫﻟﻙ ﺍﺨﺘﻼل ﺍﻟﻌﻘل ﻭﻓﺴﺎﺩ ) .(3ﻡ ﺫﻜﺭ ﺃﻥ ” ﺍﻟﻤﺤﻘﻘﻭﻥ ﻤﻥ ﺍﻟﻔﻼﺴﻔﺔ ﻴﺤﻘﺭﻭﻥ ﺃﻤﺭ ﺍﻟﺒ ﺕ ﻭﻻ ﻴ ﻫﻠﻭﻥ ﺍﻷﺸﻴﺎ ﺎﺭ ﺍﻟﻨﻔﺱ ﻻﺴﻡ ﺍﻟﺴﻌﺎﺩﺓ ﻷﻥ ﺍﻟﺴﻌﺎﺩﺓ ﺸﻲ ﺎﺒﺕ ﻻ ﻤﺘ ﻴﺭ ﻭﺃﻨﻬﺎ ﺃﺭﻓﻊ ﺍﻷﻤﻭﺭ )( 4 ﻭﺃﺸﺭﻓﻬﺎ ﻭﻻ ﻴﺠﻌﻠﻭﻥ ﻟﻤﺎ ﺩﻭﻥ ﺍﻟﻌﻘل ﻭﺍﻟﻔ ﻴﻠﺔ ﻓﻴﻬﺎ ﻨﺼﻴﺒ ﹰﺎ “.
ﻭﺫﻜﺭ ﺭﺴﻁﻭﻁﺎﻟﻴﺱ ﺭﺃﻴﺎ ﺁﺨﺭ ﻗﺎل ﻓﻴﻪ :ﺇﻥ ﺍﻟﺴﻌﺎﺩﺓ ﻓﻲ ﺍﻟﺘﺨﻠﻕ ﺒﺄﻭﺼﺎﻑ ﺍﷲ ﺍﻟﺘﻲ ﻴﺤﻰ ﺍﻹﻨﺴﺎﻥ ﻓﻴﻬﺎ ﺤﻴﺎﺓ ﺍﻟﺘﺄﻤل ﻭﺍﻟﻨﻅﺭ ﻭﺍﻟﻔﻜﺭ .ﻭﺤﺎﻭل ﺃﻥ ﻴﺤل ﺍﻟﺘﻌﺎﺭ ﺒﻴﻥ ﺭﺃﻴﻲ ﺃﺭﺴﻁﻭﻁﺎﻟﻴﺱ ﺒﺄﻥ ﺫﻜﺭ ﺃﻥ ﺍﻟﺭﺃﻱ ﺍ ﻭل ﻴﻤ ل ﺍﻟﻤﺭﺘﺒﺔ ﺍﻟﺩﻨﻴﺎ ﻤﻥ ﺍﻟﺴﻌﺎﺩﺓ ﻭﺍﻟﺭﺃﻱ ﺍﻟ ﺎﻨﻲ ﺍﻟﻤﺭﺘﺒﺔ ﺍﻟﻌﻠﻴﺎ.
ﻴﻘﻭل ﺍﺒﻥ ﻤﺴﻜﻭﻴﻪ ” :ﻓﺎﻟﺴﻌﻴﺩ ﻤﻥ ﺍﻟﻨﺎﺱ ﻴﻜﻭﻥ ﻓﻲ ﺇﺤﺩﻯ ﻤﺭﺘﺒﺘﻴﻥ :ﺇﻤﺎ ﻤﺭﺘﺒﺔ ﺍﻷﺸﻴﺎ ﺍﻟﺠﺴﻤﺎﻨﻴﺔ :ﻤﺘﻌﻠﻘ ﹰﺎ ﺒﺄﺤﻭﺍﻟﻬﺎ ﺍﻟﺴﻔﻠﻰ ﺴﻌﻴﺩﹰﺍ ﺒﻬﺎ ﻭﻫﻭ ﻤﻊ ﺫﻟﻙ ﻴﻁﺎﻟﻊ ﺍﻷﻤﻭﺭ ﺍﻟﺸﺭﻴﻔﺔ ﺒﺎﺤ ﹰﺎ ﻋﻨﻬﺎ ﻤﺸﺘﺎﻗ ﹰﺎ ﺇﻟﻴﻬﺎ ﻤﺘﺤﺭﻜ ﹰﺎ ﻨﺤﻭﻫﺎ ﻤ ﺘﺒﻁ ﹰﺎ ﺒﻬﺎ .ﻭﺇﻤﺎ ﺃﻥ ﻴﻜﻭﻥ ﻓﻲ ﻤﺭﺘﺒﺔ ﺍﻷﺸﻴﺎ ﺍﻟﺭﻭﺤﺎﻨﻴﺔ ﻤﺘﻌﻠﻘ ﹰﺎ ﺒﺄﺤﻭﺍﻟﻬﺎ ﺍﻟﻌﻠﻴﺎ ﺴﻌﻴﺩﹰﺍ ﺒﻬﺎ ﻭﻫﻭ ﻤﻊ ﺫﻟﻙ ﻴﻁﺎﻟﻊ ﺍﻷﻤﻭﺭ ﺍﻟﺒﺩﻨﻴﺔ ﻤﻌﺘﺒﺭﹰﺍ ﺒﻬﺎ ﻨﺎﻅﺭﹰﺍ ﻓﻲ ﻋﻼﻤﺎﺕ ﺍﻟﻘﺩﺭﺓ ﺍﻹﻟﻬﻴﺔ ﻭﺩﻻ ل ﺍﻟﺤﻜﻤﺔ )( 1 ﺍﻟﺒﺎﻟ ﺔ ﻤﻘﺘﺩﻴ ﹰﺎ ﺒﻬﺎ ﻨﺎﻅﻤ ﹰﺎ ﻟﻬﺎ ﻤﻔ ﻴ ﹰﺎ ﻟﻠ ﻴﺭﺍﺕ ﻋﻠﻴﻬﺎ “. ” ﻴﺘﻌﻠﻕ ﺍﻹﻨﺴﺎﻥ ﻓﻲ ﺍﻟﻤﺭﺘﺒﺔ ﺍﻷﻭﻟﻰ ﺒﺄﺤﻭﺍﻟﻪ ﺍﻟﺠﺴﻤﺎﻨﻴﺔ ﻭﻫﻭ ﻓﻲ ﺍﻟﻤﺭﺘﺒﺔ ﺍﻟ ﺎﻨﻴﺔ ﻴﺘﺤﺭﺭ ﻤﻨﻬﺎ ﻟﻤﺎ ﺘﻭﻓﺭ ﻟﻪ ﻤﻥ ﺤﻜﻤﺔ ﻓﻬﻭ ﻓﻲ ﺍﻟﻤﺭﺤﻠﺔ ﺍﻟ ﺎﻨﻴﺔ ﻻ ﻴﻔﻌل ﺇﻻ ﻤﺎ ﺃﺭﺍﺩ ﺍﷲ ﻤﻨﻪ ﻭﻻ ﻴ ﺘﺎﺭ ﺇﻻ ﻤﺎ ﻗﺭ ﺇﻟﻴﻪ ﻭﻻ ﻴ ﺎﻟﻔﻪ ﺇﻟﻰ ﺸﻲ ﻤﻥ ﺸﻬﻭﺍﺘﻪ ﺍﻟﺭﺩﻴ ﺔ .ﻭﻫﻭ ﺍﻟﺫﻱ ﻴﺭﻯ ﺠﺴﻤﻪ ﻭﻤﺎﻟﻪ ﻭﺠﻤﻴﻊ ﻴﺭﺍﺕ ﺍﻟﺩﻨﻴﺎ ﺍﻟﺘﻲ ﻫﻲ ﻤﻥ ﺍﻟﺴﻌﺎﺩﺍﺕ
ـــــــــــــــــــــــــــــــــــــــــــــ )(3 )(4 )(1
ﺍﻟﻤﺼﺩﺭ ﻨﻔﺴﻪ ،ﺹ 92 ﺍﻟﻤﺼﺩﺭ ﻨﻔﺴﻪ ،ﺹ . 92 ﺍﻟﻤﺼﺩﺭ ﻨﻔﺴﻪ ،ﺹ .95 )(55
ﻋﺒﺩ ﺍﷲ ﺤﺴﻥ ﺯﺭﻭﻕ
ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﺭﻭﺭﺍﺕ ﻴﺤﺘﺎ ﺇﻟﻴﻬﺎ ﻟﺒﺩﻨﻪ ﺍﻟﺘﻲ ﻓﻲ ﺒﺩﻨﻪ ﻭﺍﻟ ﺎﺭﺠﺔ ﻋﻨﻪ ﻜﻠﻬﺎ ﻜﻼ ﻋﻠﻴﻪ :ﺇﻻ ﻓﻲ )( 2 ﺍﻟﺫﻱ ﻫ ﻭ ﻤﺭﺒﻭﻁ ﺒﻪ ﻻ ﻴﺴﺘﻁﻴﻊ ﺍﻻﻨﺤﻼل ﻋﻨﻪ :ﺇﻻ ﻋﻨﺩ ﻤﺸﻴ ﺔ ﺎﻟﻘﻪ “. ﻡ ﺫﻜﺭ ﻼﺙ ﻤﺭﺍﺘﺏ ﻟﻠﺴﻌﺎﺩﺓ ﻫﻲ :
) (1ﻤﺭﺘﺒﺔ ﻴﻠﺒﻰ ﻓﻴﻬﺎ ﺍﻹﻨﺴﺎﻥ ﺭ ﺒﺎﺕ ﺍﻟﺒﺩﻥ ﻭﺍﻟﺤﺱ ﻭﻟﻜﻥ ﺒﺎﻋﺘﺩﺍل.
) (2ﻤﺭﺘﺒﺔ ﻻ ﻴﻜﺘﺭﺙ ﻓﻴﻬﺎ ﺒﺭ ﺒﺎﺕ ﺍﻟﺠﺴﺩ ﻭﺸﻬﻭﺍﺕ ﺍﻟﻨﻔﺱ ﺇﻻ ﺒﻤﺎ ﺘﺩﻋﻭ ﺇﻟﻴﻪ ﺍﻟﻀﺭﻭﺭﺓ.
) (3ﺍﻟﻤﺭﺘﺒﺔ ﺍﻟﻌﻠﻴﺎ ﻤﺭﺘﺒﺔ ﺍﻟﻔﻀﻴﻠﺔ ﺍﻹﻟﻬﻴﺔ ﺍﻟﻤﺤﻀﺔ ﺍﻟﺘﻲ ﻻ ﻴﻁﻠﺏ ﻓﻴﻬﺎ ﺤﻅﺎ ﻤﻥ ﺍﻟﺤﻅﻭﻅ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻭﻻ ﻤﺎ ﺘﺩﻋﻭ ﺇﻟﻴﻪ ﺍﻟﻀﺭﻭﺭﺓ ﻓﺘﻜﻭﻥ ﺃﻓﻌﺎل ﺍﻹﻨﺴﺎﻥ ﻜﻠﻬﺎ ،ﻭﺃﻥ ﻴﻜﻭﻥ ﻓﻌﻠﻪ ﻻ ﻴﻁﻠﺏ ﺒﻪ ﺃﻓﻌﺎﻻ ﺇﻟﻬﻴﺔ ،ﻭﻫﺫ ﺍ ﻓﻌﺎل ﻫﻲ ﺨﻴﺭ ﻤﺤ ﺤﻅﺎ ﻭﻻ ﻤﺠﺎﺯﺍﺓ ﻭﻻ ﻋﻭﻀﺎ ،ﻭﻴﻜﻭﻥ ﻓﻌﻠﻪ ﻋﻴﻥ ﺭﻀﻪ ﺃﻱ :ﻟﻴﺱ ﻴﻔﻌل ﻤﺎ ﻴﻔﻌﻠﻪ ﻤﻥ ﺃﺠل ﺸﻲﺀ ﻴﺭ ﺫﺍﺕ ﺍﻟﻔﻌل ﺃﻱ :ﻟﻨﻔﺱ ﺍﻟﻔﻀﻴﻠﺔ ﻭﻟﻨﻔﺱ ﺍﻟﺨﻴﺭ ﻻ ﻻﺠﺘﻼﺏ ﻤﻨﻔﻌﺔ ﻭﻻ ﻟﺩﻓﻊ ﻤﻀﺭﺓ ﻭﻻ ﻟﻠﺘﺒﺎﻫﻲ ﻭﻁﻠﺏ ﺍﻟﺭﻴﺎﺴﺔ ﻭﻤﺤﺒﺔ ﺍﻟﻜﺭﺍﻤﺔ ﻓﻬﺫﺍ ﺭ ﺍﻟﻔﻠﺴﻔﺔ ﻭﻤﻨﺘﻬﻰ ﺍﻟﺴﻌﺎﺩﺓ ﺇﻻ ﺃﻥ ﺍﻹﻨﺴﺎﻥ ﻻ ﻴﺼل ﺇﻟﻰ ﻫﺫ ﺍﻟﺤﺎﻟﺔ ﺤﺘﻰ ﺘﻔﻨﻰ ﺇﺭﺍﺩﺘﻪ ﻜﻠﻬﺎ ﺍﻟﺘﻲ ﺒﺤﺴﺏ ﺍ ﻤﻭﺭ ﺍﻟﺨﺎﺭﺠﺔ ﻭﺘﻔﻨﻰ ﺍﻟﻌﻭﺍﺭ ﻭﻴﻤﺘﻠﺊ ﺴﻌﺎﺭﺍ ﺇﻟﻬﻴﺎ ﺍﻟﻨﻔﺴﺎﻨﻴﺔ ﻭﺘﻤﻭﺕ ﺍﻟﺨﻭﺍﻁﺭ ﺍﻟﺘﻲ ﺘﻜﻭﻥ ﻋﻥ ﺍﻟﻌﻭﺍﺭ )( 1 ﻭﻫﻤﺔ ﺇﻟﻬﻴﺔ ﻭﻴﻤﺘﻠﺊ ﻤﻌﺭﻓﺔ ﺇﻟﻬﻴﺔ ﻭﻴﻭﻗﻥ ﺒﺎ ﻤﻭﺭ ﺍﻹﻟﻬﻴﺔ.
ﻭﺍﻟﺴﻌﻴﺩ ﻻ ﻴﺨﺭﺠﻪ ﻤﻥ ﺤﺩ ﺍﻟﺴﻌﺎﺩﺓ ﻭﻟﻭ ﺍﺒﺘﻠﻰ ﺒﺒﻼﻴﺎ ﺃﻴﻭﺏ ﻭﻤﻬﻤﺎ ﺘﺭﺩ ﻋﻠﻴﻪ ﻤﻥ ﺍﻟﻨﻜﺒﺎﺕ ﻭﺍﻟﻨﻭﺍﺌﺏ ﻭﺃﻨﻭﺍ ﺍﻟﻤﺤﻥ ﻭﺍﻟﻤﺼﺎﺌﺏ ﻻ ﻴﻠﺤﻘﻪ ﻤﺎ ﻴﻠﺤﻕ ﻴﺭ ﻤﻥ ﺍﻟﻤﺸﻘﺔ ﻓﻬﻭ ﻴﻘﺩﺭ ﻋﻠﻰ ﻀﺒﻁ ﻨﻔﺴﻪ ﻭﻻ ﺘﺨﺭﺠﻪ ﻋﻥ ﺤﺩ ﺍﻟﺴﻌﺎﺩﺓ ﺍﻟﺒﺘﺔ .ﻭﻗﺎل ﺍﺒﻥ ﻤﺴﻜﻭﻴﻪ : ﺇﻥ ﺍﻟﻤﺭﺍﺘﺏ ﻜ ﻴﺭﺓ ﺒﻌﻀﻬﺎ ﻓﻭﻕ ﺒﻌ ،ﻭﺃﺴﺒﺎﺏ ﺍﺨﺘﻼﻑ ﻤﺭﺍﺘﺏ ﺍﻟﻨﺎﺱ ﻓﻲ ﺍﻟﺴﻌﺎﺩﺓ ﻴﺭﺠﻊ ﺇﻟﻰ ﺍﺨﺘﻼﻑ ﻁﺒﺎﺌﻌﻬﻡ ﻭﻋﺎﺩﺍﺘﻬﻡ ﻭﻓﻬﻤﻬﻡ ﻭﻋﻠﻤﻬﻡ ﻭﻫﻤﻬﻡ ﻭﺠﺩﻫﻡ ﻭﺸﻭﻗﻬﻡ )( 2 ﻭﻤﻌﺎﻨﺎﺘﻬﻡ. ـــــــــــــــــــــــــــــــــــــــــــــ
)(2 )(1 )(2
ﺍﻟﻤﺼﺩﺭ ﻨﻔﺴﻪ ،ﺹ .97 ﺍﻟﻤﺼﺩﺭ ﻨﻔﺴﻪ ،ﺹ .101 ﺍﻟﻤﺼﺩﺭ ﻨﻔﺴﻪ ،ﺹ .98 )(56
ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻔﻠﺴﻔﺔ
ﻤﻔﻬﻭﻡ ﺍﻟﺴﻌﺎﺩﺓ ﻤﻥ ﻤﻨﻅﻭﺭ ﺇﺴﻼﻤﻲ
ﺇﻥ ﻤﺎ ﻗﺎﻟﻪ ﺍﺒﻥ ﻤﺴﻜﻭﻴﻪ ﻋﻥ ﺤﻘﻴﻘﺔ ﺍﻟﺴﻌﺎﺩﺓ ﻜﻼﻡ ﻋﻤﻴﻕ ﻭﺠﺫﺍﺏ ﻭﻴﺤﺘﺎ ﺇﻟﻰ ﻭﻗﻔﺔ ﺘﺄﻤل ﻭﻨﻅﺭ .ﻭﺇﻥ ﺤﺩﻴ ﻪ ﻋﻥ ﺍﻟﺴﻌﺎﺩﺓ ﻋﻠﻰ ﺍﻟﺭ ﻡ ﻤﻤﺎ ﻓﻴﻪ ﻤﻥ ﺃﻓﻜﺎﺭ ﺎﻗﺒﺔ ﻴﺤﺘﻭﻱ ﻋﻠﻰ ﺒﻌ ﺍﻟﻤﺴﺎﻟﺏ ﺍﻟﺘﻲ ﺴﻨﻜﺸﻑ ﻋﻨﻬﺎ ﻓﻨﻅﺭﻴﺔ ﺍﺒﻥ ﻤﺴﻜﻭﻴﻪ ﻓﻲ ﺍﻟﺴﻌﺎﺩﺓ ﻜﻨﻅﺭﻴﺔ ﺃﺭﺴﻁﻭﻁﺎﻟﻴﺱ ﻴﻤﻜﻥ ﺃﻥ ﺘﺼﻨﻑ ﻋﻠﻰ ﺃﻨﻬﺎ ﻨﻅﺭﻴﺔ ﻟﻠﺴﻌﺎﺩﺓ ﺎﻟﺒﺔ ” “ Dominantﺃﻱ ﻨﻅﺭﻴﺔ ﺘﻐﻠﺏ ﺠﺎﻨﺒﺎ ﻤﻌﻴﻨﺎ ﻤﻥ ﺍﻟﺠﻭﺍﻨﺏ ﺍﻟﺘﻲ ﺘﺴﺒﺏ ﺍﻟﺴﻌﺎﺩﺓ ﻓﻬﻲ ﺘﻐﻠﺏ ﺠﺎﻨﺏ ﺍﻟﻔﻜﺭ ﻭﺍﻟﺘﺄﻤل ﺒﻭﺼﻔﻬﺎ ﺴﺒﺒﺎ ﻟﻠﺤﺼﻭل ﻋﻠﻰ ﺍﻟﺴﻌﺎﺩﺓ ﻓﻠﻜﻲ ﻴﻜﻭﻥ ﺠﺎﻨﺏ ﺍﻟﻔﻜﺭ ﻭﺍﻟﺘﺄﻤل ﺍﻟﺠﺎﻨﺏ ﺍﻟﻐﺎﻟﺏ ﻓﻲ ﺤﻴﺎﺓ ﺍﻹﻨﺴﺎﻥ ﻋﻠﻴﻪ ﺃﻥ ﻴﺠﺎﻫﺩ ﺭ ﺒﺎﺘﻪ ﻭﺩﻭﺍﻋﻲ ﻨﻔﺴﻪ ﺤﺘﻰ ﺘﻤﻭﺕ ﻭﻴﺘﺤﻜﻡ ﻓﻲ ﺇﺭﺍﺩﺘﻪ ﺤﺘﻰ ﺘﻔﻨﻰ ﺒﺎﻟﻜﻠﻴﺔ ﻫﺫﺍ ﺍﻟﻔﻨﺎﺀ ﺍﻟﺫﻱ ﻗﺎل ﺒﻪ ﺍﺒﻥ ﻤﺴﻜﻭﻴﻪ ﺸﺒﻴﻪ ﺒﺎﻟﻔﻨﺎﺀ ﺍﻟﺫﻱ ﻋﺒﺭ ﻋﻨﻪ ﺍﺒﻥ ﺘﻴﻤﻴﺔ ﻭﻭﺼﻔﻪ ﺒﻔﻨﺎﺀ ﺍﻹﺭﺍﺩﺓ ﻭﻤﻌﻨﻰ ﻓﻨﺎﺀ ﺍﻹﺭﺍﺩﺓ -ﺍﻟﺫﻱ ﻫﻭ ﻓﻨﺎﺀ ﺍ ﻨﺒﻴﺎﺀ ﻭﺍﻟﺼﺎﻟﺤﻴﻥ -ﻫﻭ ﺃﻥ ﺘﻔﻨﻰ ﺇﺭﺍﺩﺓ ﺍﻹﻨﺴﺎﻥ ﻓﻴﺼﻴﺭ ﻻ ﻴﺤﺏ ﺇﻻ ﻤﺎ ﻴﺤﺏ ﺍﷲ ﻭﻻ ﻴﺭﻴﺩ ﺇﻻ ﻤﺎ ﻴﺭﻴﺩ ﺍﷲ ﻓﻬﻭ ﻁﺎﺌﻊ ﷲ ﻁﺎﻋﺔ ﻤﻁﻠﻘﺔ ﻟﻜﻥ ﻫل ﻴﻤﻜﻥ ﺃﻥ ﺘﻤﻭﺕ ﻜل ﺩﻭﺍﻋﻲ ﻁﺒﺎ ﺍﻹﻨﺴﺎﻥ ﺍﻟﺒﺩﻨﻴﺔ ﻭﺘﺼﻴﺭ ﺤﻴﺎﺘﻪ ﺤﻴﺎﺓ ﻓﻜﺭ ﻭﺘﺄﻤل ﺼﺭﻓﺔ ﻭﻫل ﻴﻤﻜﻥ ﺃﻥ ﻴﺼﻴﺭ ﻤﺨﻠﻭﻗﺎ ﻴﻌﻴ ﺒﺎﻟﻔﻜﺭ ﻭﺍﻟﻨﻅﺭ ﻭﻫل ﻴﻤﻜﻥ ﺃﻥ ﻴﻔﻌل ﺍﻹﻨﺴﺎﻥ - ﻴﻨﺎﻟﻪ ﻤﻥ ﻫﺫﺍ ﺍﻟﻔﻌل ﻟﻘﺩ ﻜﻤﺎ ﺫﻜﺭ ﺍﺒﻥ ﻤﺴﻜﻭﻴﻪ ﺠل ﺍﻟﻔﻌل ﺫﺍﺘﻪ ﻻ ﺠل ﺭ ﺫﻜﺭ ﺍﻟﻐﺯﺍﻟﻲ ﺃﻥ ﺍﻟﻘﻭل ﺒﻭﺠﻭﺏ ﺇﻤﺎﺘﺔ ﺩﻭﺍﻋﻲ ﻁﺒﺎ ﺍﻹﻨﺴﺎﻥ ﺍﻟﺒﺩﻨﻴﺔ ﺒﺎﻟﻜﻠﻴﺔ ” ﻠﻁ ﻭﻗﻊ ﻟﻁﺎ ﻔﺔ ﻅﻨﻭﺍ ﺃﻥ ﺍﻟﻤﻘﺼﻭﺩ ﻤﻥ ﺍﻟﻤﺠﺎﻫﺩﺓ ﻗﻤﻊ ﻫﺫ ﺍﻟﺼﻔﺎﺕ ﺒﺎﻟﻜﻠﻴﺔ ﻭﻤﺤﻭﻫﺎ ﻭﻫﻴﻬﺎﺕ ...ﻭﻟﻴﺱ ﺍﻟﻤﻁﻠﻭ ﺇﻤﺎﻁﺔ ﺫﻟﻙ ﺒﺎﻟﻜﻠﻴﺔ ﺒل ﺍﻟﻤﻁﻠﻭ ﺭﺩﻫﺎ ﺇﻟﻰ ﺍﻻﻋﺘﺩﺍل ﺍﻟﺫﻱ ﻫﻭ ﻭﺴﻁ ﻴﺒﻥ ﺍﻹﻓﺭﺍﻁ ﻭﺍﻟﺘﻔﺭﻴﻁ “ (1).ﻭﺫﻜﺭ ﺃﻥ ﻫﺫ ﺍﻟﺩﻭﺍﻋﻲ ﻀﺭﻭﺭﻴﺔ ﻟﺤﻔﻅ ﺍﻟﻨﻔﺱ ﻭﺍﻟﻨﺴل ﻭﻫﺫﺍ ﺍﻟﺭﺃﻱ ﻤﻭﺍﻓﻕ ﻟﻠﺴﻨﺔ ﺍﻟﻨﺒﻭﻴﺔ ﻭﻟﺭﺃﻱ ﺃﺭﺴﻁﻭﻁﺎﻟﻴﺱ ،ﻭﺫﻜﺭ ﺍﻟﻐﺯﺍﻟﻲ ﺃﻴﻀﺎ ﺃﻥ ﻤﻥ ﺍﺩﻋﻰ ﺍﻨﺘﻔﺎﺀ ﺍﻟﻐﺭ ﻋﻨﺩ ﻓﻘﺩ ﺍﺩﻋﻰ ﺍﻟﺼﻔﺔ ﺍﻹﻟﻬﻴﺔ. ﻤﻔﻬﻭﻡ ﺍﻟﺴﻌﺎﺩﺓ ﻓﻲ ﻓﻠﺴﻔﺔ ﺒﻨﺘﺎﻡ ﻭﻤل :
ﺴﻨﺸﻴﺭ ﺒﻁﺭﻴﻘﺔ ﻤﻭﺠﺯﺓ ﺇﻟﻰ ﻤﻔﻬﻭﻡ ﺍﻟﺴﻌﺎﺩﺓ ﻋﻨﺩ ﺒﻨﺘﺎﻡ ” “ Benthamﻭﻤل ” Mill “ ” ،ﻭﺴﻨﺘﺭﻙ ﺍﻟﺘﻌﻘﻴﺩﺍﺕ ﻭﺍﻟﺘﻐﻴﻴﺭﺍﺕ ﺍﻟﺘﻲ ﻁﺭﺃﺕ ﻋﻠﻰ ﻤﻔﻬﻭﻡ ﺍﻟﺴﻌﺎﺩﺓ ﻓﻲ ﺍﻟﻔﻠﺴﻔﺔ ـــــــــــــــــــــــــــــــــــــــــــــ )(1
ﺹ .62
ﺇﺤﻴﺎﺀ ﻋﻠﻭﻡ ﺍﻟﺩﻴﻥ ،ﺃﺒﻭ ﺤﺎﻤﺩ ﺍﻟﻐﺯﺍﻟﻲ ،ﺠـ ، 3ﺩﺍﺭ ﺍﻟﻜﺘﺏ ﺍﻟﻌﻠﻤﻴﺔ ،ﺒﻴﺭﻭﺕ ، 1986 ،
)(57
ﻋﺒﺩ ﺍﷲ ﺤﺴﻥ ﺯﺭﻭﻕ
ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﺍﻟﻤﻌﺎﺼﺭﺓ ﻟﺤﻴﻥ ﻨﻘﺎ ﻤﻔﻬﻭﻡ ﺍﻟﺴﻌﺎﺩﺓ“ .ﻴﻘﻭل ﻫﺫﺍﻥ ﺍﻟﻔﻴﻠﺴﻭﻓﺎﻥ ﺒﻤﺎ ﻴﺴﻤﻰ ﺒﻨﻅﺭﻴﺔ ﺍﻟﻤﻨﻔﻌﺔ ﺍﻟﻌﺎﻤﺔ ﻓﻲ ﺍ ﺨﻼﻕ.
ﺘﻘﻭل ﻫﺫ ﺍﻟﻨﻅﺭﻴﺔ :ﺇﻥ ﻤﻘﻴﺎﺱ ﺤﺴﻥ ﺍ ﻓﻌﺎل ﻭﻗﺒﺤﻬﺎ ﻭﻭﺠﻭﺏ ﻓﻌﻠﻬﺎ ﺃﻭ ﺘﺭﻜﻬﺎ ﻴﻜﻭﻥ ﺒﻤﺎ ﻴﺘﺭﺘﺏ ﻋﻠﻴﻬﺎ ﻤﻥ ﺴﻌﺎﺩﺓ ﻭﻤﺎ ﺘﺅﺩﻱ ﺇﻟﻴﻪ ﻤﻥ ﺸﻘﺎﺀ ﻭﺃﻟﻡ ﻭﻴﺭ ﺒﻨﺘﺎﻡ ﺃﻥ ﺍﻟﺴﻌﺎﺩﺓ ﻫﻲ ﺍﻟﻠﺫﺓ .ﻭﻴﻌﺘﻘﺩ ﺃﻥ ﺍﻟﻠﺫﺍﺕ ﺘﺘﻔﺎﻀل .ﻭﻟﻘﺩ ﺍﺨﺘﺭ ﺤﺴﺎﺒﺎ ﻟﻠﺘﻔﻀﻴل ﺒﻴﻥ ﺍﻟﻠﺫﺍﺕ ﻓﻘﺎل :ﺘﻔﻀل ﻟﺫﺓ ﻋﻠﻰ ﻟﺫﺓ ﺃﺨﺭ ﺇﻤﺎ ﻟﺸﺩﺘﻬﺎ ﻭﻗﻭﺘﻬﺎ ﺃﻭ ﻟﻤﺩﺘﻬﺎ ﺃﻭ ﻨﻬﺎ ﻴﻘﻴﻨﻴﺔ ﺍﻟﺤﺩﻭﺙ ﺃﻭ ﻟﻘﺭﺒﻬﺎ ﺍﻟﺯﻤﻨﻲ ﺃﻭ ﻟﺨﺼﻭﺒﺘﻬﺎ ﺃﻭ ﻟﺼﻔﺎﺌﻬﺎ ﺃﻭ ﻻﻤﺘﺩﺍﺩﻫﺎ ﻓﻜﻠﻤﺎ ﻜﺎﻨﺕ ﺍﻟﻠﺫﺓ ﻗﻭﻴﺔ ﻭﺸﺩﻴﺩﺓ ﻓﻀﻠﻬﺎ ﺼﺎﺤﺒﻬﺎ ﻋﻠﻰ ﺍﻟﺘﻲ ﻫﻲ ﺃﻗل ﻗﻭﺓ ﻭﺸﺩﺓ ،ﻭﻜﻠﻤﺎ ﻁﺎﻟﺕ ﻤﺩﺘﻬﺎ ﻓﻀﻠﻬﺎ ﺼﺎﺤﺒﻬﺎ ﻋﻠﻰ ﺍﻟﻠﺫﺓ ﺍﻟﺘﻲ ﺘﺤﺩﺙ ﻟﻤﺩﺓ ﻗﺼﻴﺭﺓ ﻭﻜﺫﻟﻙ ﺇﺫﺍ ﻜﺎﻨﺕ ﺍﻟﻠﺫﺓ ﻤﺘﻴﻘﻨﺎ ﺤﺩﻭ ﻬﺎ ﻓﻬﻲ ﺘﻔﻀل ﻋﻠﻰ ﺍﻟﻠﺫﺓ ﺍﻟﺘﻲ ﻻ ﻨﺘﻴﻘﻥ ﻤﻥ ﺤﺩﻭ ﻬﺎ ﺃﻭ ﻨﺸﻙ ﻓﻲ ﺤﺩﻭ ﻬﺎ. ﺃﻴﻀﺎ ﺘﻔﻀل ﺍﻟﻠﺫﺓ ﺍﻟﺘﻲ ﻴﺘﻭﻗﻊ ﺤﺩﻭ ﻬﺎ ﻓﻲ ﺯﻤﻥ ﻗﺭﻴﺏ ﻓﻲ ﺍﻟﻤﺴﺘﻘﺒل ﻋﻠﻰ ﺍﻟﻠﺫﺓ ﺍﻟﺘﻲ ﻴﺘﻭﻗﻊ ﺤﺩﻭ ﻬﺎ ﻓﻲ ﺯﻤﻥ ﺒﻌﻴﺩ ﻓﻲ ﺍﻟﻤﺴﺘﻘﺒل ،ﻭﺍﻟﻠﺫﺓ ﺫﺍﺕ ﺍﻟﺨﺼﻭﺒﺔ ﺃﻱ :ﺍﻟﺘﻲ ﺘﺄﺘﻲ ﺒﻠﺫﺓ ﻴﺭﻫﺎ ،ﺘﻔﻀل ﻋﻠﻰ ﺍﻟﻠﺫﺓ ﺍﻟﺘﻲ ﻻ ﺘﺄﺘﻲ ﺒﻐﻴﺭﻫﺎ ،ﻓﻤ ﻼ ﻟﺫﺓ ﺍﻟﻘﺭﺍﺀﺓ ﺘﻔﻀل ﻋﻠﻰ ﻟﺫﺓ ﻤﺸﺎﻫﺩﺓ ﻤﺒﺎﺭﺍﺓ ﻜﺭﺓ ﻗﺩﻡ ،ﻥ ﻟﺫﺓ ﺍﻟﻘﺭﺍﺀﺓ ﺘﺄﺘﻲ ﺒﻠﺫﺓ ﻴﺭﻫﺎ ﻭﻫﻲ ﻟﺫﺓ ﺍﻟﻨﺠﺎ : ﻓﺎﻟﻠﺫﺓ ﻴﺭ ﺍﻟﺨﺼﺒﺔ ﺘﺴﺘﻬﻠﻙ ﻨﻔﺴﻬﺎ ،ﺃﻤﺎ ﺍﻟﻠﺫﺓ ﺍﻟﺼﺎﻓﻴﺔ ﻓﺘﻔﻀل ﻋﻠﻰ ﺍﻟﻠﺫﺓ ﻴﺭ ﺍﻟﺼﺎﻓﻴﺔ ،ﻭﺍﻟﻠﺫﺓ ﺍﻟﺼﺎﻓﻴﺔ ﻫﻲ ﺍﻟﻠﺫﺓ ﺍﻟﺘﻲ ﻻ ﻴﺴﺒﺏ ﺍﻟﻨﺸﺎﻁ ﺍﻟﻤﺘﺼل ﺒﻬﺎ ﺃﻟﻤﺎ .ﻭﻴﻌﻨﻲ ” ﺒﻨﺘﺎﻡ “ ﺒﺎﻤﺘﺩﺍﺩ ﺍﻟﻠﺫﺓ ﻋﺩﺩ ﺍﻟﺫﻴﻥ ﻴﺴﺘﻤﺘﻌﻭﻥ ﺒﺎﻟﻠﺫﺓ .ﻓﻜﻠﻤﺎ ﻜﺎﻥ ﻋﺩﺩ ﺍﻟﻤﺴﺘﻤﺘﻌﻴﻥ ﺒﺎﻟﻠﺫﺓ ﻜﺒﻴﺭﺍ ﻓﻀﻠﺕ ﻋﻠﻰ ﺍﻟﻠﺫﺓ ﺍﻟﺘﻲ ﻋﺩﺩ ﺍﻟﻤﺴﺘﻤﺘﻌﻴﻥ ﺒﻬﺎ ﺃﻗل. ﻭﻫﻨﺎﻙ ﻤﺸﻜﻼﺕ ﺘﺘﺼل ﺒﺤﺴﺎﺏ ﺍﻟﻠﺫﺍﺕ ﻫﺫ ﺍﻟﻠﺫﺍﺕ ﻴﻤﻜﻥ ﺃﻥ ﺘﻘﺎﺭﻥ ،ﻭﺃﻨﻬﺎ ﻻ ﺘﺨﺘﻠﻑ ﺒﺎﻟﻨﻭ ﻤﻘﺎﺭﻨﺔ ﺍﻟﻠﺫﺍﺕ ،ﻭﻟﻜﻨﻪ ﻗﺎل ﺒﺎﺨﺘﻼﻓﻬﺎ ﻓﻲ ﺍﻟﻨﻭ ﻓﻘﺎل :ﺇﻥ ﻫﻨﺎﻙ ﻟﺫﺍﺕ ﻋـــﻠﻴﺎ ” ﻭﻤ ﺎﻟﻬﺎ ﺍﻟﻔﻨﻲ “ ﻭﻟﺫﺍﺕ ﺴﻔﻠﻰ ”ﻭﻤ ﺎﻟﻬﺎ ﻟﺫﺓ ﺍﻟﺒﻁﻥ ﻭﺍﻟﻔﺭ ﻤﻔﻬﻭﻡ ﺍﻟﺴﻌﺎﺩﺓ :
ﺃﻥ ”ﻻ ﻨﻭﺩ ﻤﻨﺎﻗﺸﺘﻬﺎ“ ﻭﺘﻔﺘﺭ ﺃﻤﺎ ” ﻤل “ ﻓﻘﺩ ﻗﺒل ﻓﺭﻀﻴﺔ ﺇﻤﻜﺎﻥ ﻓﻘﺩ ﻓﺭﻕ ﺒﻴﻥ ﺍﻟﻠﺫﺍﺕ ﻤﻥ ﺤﻴﺙ ﺍﻟﻨﻭ ﺫﺓ ﺍﻟﻤﻌﺭﻓﺔ ﻭﻟ ﺫﺓ ﺍﻟﺘﺫﻭﻕ ﻟ “.
ﻴﻌﺭﻑ ﺍﻟﺒﻌ ﺤﺎل ﺍﻟﺴﻌﺎﺩﺓ ﺒﻀﺩﻫﺎ ﻭﻴﻘﻭﻟﻭﻥ :ﺒﻀﺩﻫﺎ ﺘﺘﻤﻴﺯ ﺍ ﺸﻴﺎﺀ ،ﻭﺍ ﺤﻭﺍل ﺍﻟﺘﻲ ﻀﺩ ﺍﻟﺴﻌﺎﺩﺓ ﻜ ﻴﺭﺓ ﻤﻨﻬﺎ :ﺍ ﻟﻡ ﻭﺍﻟﻬﻡ ﻭﺍﻟﻐﻡ ﻭﺍﻟﻀﻴﻕ ﻭﺍﻟﻜﺭﺏ ﻭﺍﻟﻌﺴﺭ ﻭﺍﻟﺤﺴﺭﺓ )(58
ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻔﻠﺴﻔﺔ
ﻤﻔﻬﻭﻡ ﺍﻟﺴﻌﺎﺩﺓ ﻤﻥ ﻤﻨﻅﻭﺭ ﺇﺴﻼﻤﻲ
ﻭﺍﻻﻜﺘﺌﺎﺏ ﻭﺍﻟﺤﺯﻥ ﻭﺍﻟﻘﻠﻕ ﻭﺍﻟﻘﻨﻭﻁ ﻭﺍﻟﺘﻭﺘﺭ ﻭﺍﻟﻀﺠﺭ ﻭﺍﻟﻤﻠل ﻭﺍﻟﺴﺄﻡ ﻭﺍﻟﺨﻭﻑ ﻭﺍﻹﺤﺒﺎﻁ ﻭﺍ ﺴﻑ ﻭﺍﻟﺨﺯﻱ ﻭﺍﻟﻌﺎﺭ ﻭﺍﻟﻭﺤﺩﺓ ﻭﺍﻟﻐﺭﺒﺔ ﻭﺍﻟﺸﻌﻭﺭ ﺒﺎﻟﺤﻘﺎﺭﺓ ﻭﺍﻟﺩﻭﻨﻴﺔ ﻭﺍﻟﺸﻙ ﻭﺍﻟﺘﺸﺎﺅﻡ ،ﻓﺎﻟﺴﻌﺎﺩﺓ ﻋﻨﺩﻫﻡ ﺨﻠﻭ ﺍﻹﻨﺴﺎﻥ ﻤﻥ ﻫﺫ ﺍ ﺤﻭﺍل ،ﻭﻴﻌﺭﻑ ﻫﺫﺍ ﺍﻟﻤﻔﻬﻭﻡ ﻟﻠﺴﻌﺎﺩﺓ ﺒﺎﻟﻤﻔﻬﻭﻡ ﺍﻟﺴﻠﺒﻲ ﻤﻘﺎﺒل ﺍﻟﻤﻔﻬﻭﻡ ﺍﻹﻴﺠﺎﺒﻲ ،ﻭﻫﻭ ﻜﻭﻥ ﺤﺎل ﺍﻟﻤﺭﺀ ﻓﻲ ﺒﻁﺔ ﻭﺴﺭﻭﺭ ﻭﺒﻬﺠﺔ ﻭﺍﺒﺘﻬﺎ ﻭﺍﺭﺘﻴﺎ ﻭﺍﻨﺸﺭﺍ ﻭﻟﺫﺓ ﺃﻭ ﻁﻤﺄﻨﻴﻨﺔ ﻭﺍﺴﺘﻘﺭﺍﺭ ﺒﺎل ﺃﻭ ﺭﻀﺎ ﺃﻭ ﻗﻨﺎﻋﺔ .ﻭﻟﻘﺩ ﺘﻌﺩﺩﺕ ﺍﻟﻤﻔﺎﻫﻴﻡ ﺍﻟﻤﺘﻘﺎﺒﻠﺔ ﻟﻠﺴﻌﺎﺩﺓ ﻓﻬﻨﺎﻟﻙ ﻤﻔﻬﻭﻡ ﻟﻠﺴﻌﺎﺩﺓ ﻴﺠﻌل ﻤﻥ ﺍﻟﻀﺭﻭﺭﻱ ﺃﻥ ﺘﻜﻭﻥ ﺍﻟﺴﻌﺎﺩﺓ ﻤﻤﺘﺩﺓ ﺤﺘﻰ ﺘﺸﻤل ﺤﻴﺎﺓ ﺍﻟﻔﺭﺩ ﻜﻠﻬﺎ ﻭﻜل ﺠﻭﺍﻨﺒﻬﺎ ، ﻭﻤﻔﻬﻭﻡ ﻴﻘﺎﺒﻠﻪ ﻓﻴﻪ ﺘﻭﺼﻑ ﻟﺤﻅﺎﺕ ﻤﻥ ﺤﻴﺎﺓ ﺍﻟﻔﺭﺩ ﺒﺄﻨﻬﺎ ﺴﻌﻴﺩﺓ ﻭﻫﻨﺎﻟﻙ ﻤﻔﻬﻭﻡ ﻟﻠﺴﻌﺎﺩﺓ ﻴﺼﻑ ﺤﺎل ﺍﻟﻔﺭﺩ ﻤﺘﻠﺒﺴﺎ ﺒﻬﺎ ﻤﺘﺤﻘﻘﺔ ﻟﻪ ﻭﻤﻔﻬﻭﻡ ﻴﺸﻴﺭ ﺇﻟﻰ ﺃﻨﻬﺎ ﺴﺘﺘﺤﻘﻕ ﻟﻪ ﻓﻲ ﺍﻟﻤﺴﺘﻘﺒل ﻓﻬﻲ ﺍ ﻥ ﺒﺎﻟﻘﻭﺓ ﻭﺃﻥ ﺸﺭﻭﻁﻬﺎ ﺴﺘﺘﺤﻘﻕ ﺒﺎﻟﻔﻌل ﻭﺒﻬﺫﺍ ﺍﻟﻤﻌﻨﻰ ﻨﺼﻑ ﺍﻟﺭﺠل ﺍﻟﺘﻘﻲ ﺍﻟﺼﺎﻟ ﺍﻟﺫﻱ ﻴﻤﺭ ﺒﺄﺤﻭﺍل ﺍﺒﺘﻼﺀ ﻭﺤﺯﻥ ﺒﺄﻨﻪ ﺴﻌﻴﺩ ﻟﻤﺎ ﺴﻴﺅﻭل ﺇﻟﻴﻪ ﺤﺎﻟﻪ ﻓﻲ ﺍ ﺨﺭﺓ ﻭﻫﻨﺎﻟﻙ ﺘﻘﺴﻴﻡ ﺸﺎﺌﻊ ﺒﻴﻥ ﺍﻟﺩﺍﺭﺴﻴﻥ) (1ﻟﻤﻔﻬﻭﻡ ﺍﻟﺴﻌﺎﺩﺓ ﻭﻫﻭ ﺍﻟﺴﻌﺎﺩﺓ ﺒﺎﻟﻤﻌﻨﻰ ﺍﻟﺫﻱ ﺍﺴﺘﺨﺩﻤﻪ ﺃﺭﺴﻁﻭﻁﺎﻟﻴﺱ ” “ Eudacmoniaﻭﻤﻌﻨﺎﻫﺎ ﺍﻟﻤﻌﺎﺼﺭ ، ﻓﺎﻟﻤﻌﻨﻰ ﺍ ﻭل ﻴﺸﻴﺭ ﺇﻟﻰ ﺸﻌﻭﺭ ﺒﺎﻟﻠﺫﺓ ﻴﺼﺎﺤﺏ ﻨﺸﺎﻁﺎ ﻴﺘﺼﻑ ﺒﺎﻟﻔﻀﻴﻠﺔ ،ﻭﺍﻟﻤﻌﻨﻰ ﺍﻟ ﺎﻨﻲ ﻤﺠﺭﺩ ﺸﻌﻭﺭ ﺒﺎﻟﻠﺫﺓ ﻴﺘﻤ ل ﻓﻲ ﺤﺎﻟﻪ ﺴﻴﻜﻭﻟﻭﺠﻴﺔ ﻤﻌﻴﻨﺔ .ﻭﻫﻨﺎﻙ ﻨﻅﺭﺓ ﺘﻌﺩ ﺍﻟﺴﻌﺎﺩﺓ ﺃﻤﺭﺍ ﺫﺍﺘﻴﺎ ” “ Subjectiveﻭﻟﻜﻨﻬﺎ ﺘﺸﺘﺭﻁ ﺒﺎﻹﻀﺎﻓﺔ ﻟﺘﺤﻘﻴﻕ ﺭ ﺒﺎﺕ ﺍﻟﻔﺭﺩ ﺃﻥ ﻴﻜﻭﻥ ﻤﺎ ﺘﺤﻘﻕ ﻴﺘﻔﻕ ﻤﻊ ﻤﻌﺎﻴﻴﺭ ﺍﻟﺤﻴﺎﺓ ﺍﻟﻁﻴﺒﺔ ﺍﻟﺘﻲ ﻴﻠﺯﻡ ﺍﻟﺸﺨﺹ ﻨﻔﺴﻪ ﺒﻬﺎ .ﻭﻫﺫ ﺍﻟﻨﻅﺭﺓ ﺘﺨﺘﻠﻑ ﻋﻥ ﺍﻟﻨﻅﺭﺓ ﺍﻟﺘﻲ ﺘﻌﺩ ﻤﻌﺎﻴﻴﺭ ﺍﻟﺴﻌﺎﺩﺓ ﻤﻌﺎﻴﻴﺭ ﻤﻭﻀﻭﻋﻴﺔ ﻭﺨﺎﺭ ﺍﻟﺫﺍﺕ (2).ﻭﻫﻨﺎﻟﻙ ﻤﻌﻨﻰ ﺭﺍﺒﻊ ﻨﺴﺒﻪ ﺍﺒﻥ ﻤﺴﻜﻭﻴﻪ ﺇﻟﻰ ﺃﻓﻼﻁﻭﻥ ﻭﻫﻲ ﺤﺎل ﺘﺘﺼﻑ ﺒﻬﺎ ﺍﻟﻨﻔﺱ ﻭﻟﻭ ﻜﺎﻨﺕ ﻻ ﺘﺸﻌﺭ ﺒﻠﺫﺓ ﻭﻤﺒﺘﻼﺓ ﺒﺄﻋﻅﻡ ﺍﻟﺒﻼﻴﺎ .ﻭﺍﺒﻥ ﻤﺴﻜﻭﻴﻪ ﻜﻤﺎ ﺘﻘﺩﻡ ﻋﺭﻑ ﺍﻟﺴﻌﺎﺩﺓ ﺘﻌﺭﻴﻔﺎﺕ ﻋﺩﺓ ﻜل ﺘﻌﺭﻴﻑ ﻴﻤ ل ﻤﺴﺘﻭ ﻤﻥ ﻤﺴﺘﻭﻴﺎﺕ ﺍﻟﺴﻌﺎﺩﺓ ـــــــــــــــــــــــــــــــــــــــــــــ
)The Oxford Companion to philosophy, ed. Ted Honderech, p332-33, (1 ﻭﺍﻨﻅﺭ .Happiness and the Limits of Satisfaction, pp11-12 )(2 Two Concepts of Happiness, p.176.
)(59
ﻋﺒﺩ ﺍﷲ ﺤﺴﻥ ﺯﺭﻭﻕ
ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﻭﻟﻜﻥ ﻫﺫ ﺍﻟﻤﺴﺘﻭﻴﺎﺕ ﻻ ﺘﺸﻤل ﻤﺠﺭﺩ ﺍﻟﺸﻌﻭﺭ ﺒﺎﻟﻠﺫﺓ ﺃﻭ ﻤﺠﺭﺩ ﺤﺎﻟﺔ ﺴﻴﻜﻭﻟﻭﺠﻴﺔ ﺫﻫﻨﻴﺔ .ﻭﻫﺫ ﺍﻟﻤﺴﺘﻭﻴﺎﺕ ﻫﻲ ﻜﺎ ﺘﻲ :
ﻤﺴﺘﻭ ﺃﺩﻨﻰ ﺘﻠﺒﻰ ﻓﻴﻪ ﺭ ﺒﺎﺕ ﺍﻟﺒﺩﻥ ﻭﺍﻟﺤﺱ ﻭﻟﻜﻥ ﺒﺎﻋﺘﺩﺍل ﺒﺎﻹﻀﺎﻓﺔ ﺇﻟﻰ ﺍﻻﻟﺘﺯﺍﻡ ﺒﺎﻟﻔﻀﻴﻠﺔ.
ﻤﺴﺘﻭ ﺃﻭﺴﻁ ﻻ ﻴﻜﺘﺭﺙ ﻓﻴﻪ ﺍﻟﻔﺭﺩ ﺒﺭ ﺒﺎﺕ ﺍﻟﺠﺴﺩ ﻭﺸﻬﻭﺍﺕ ﺍﻟﻨﻔﺱ ﺇﻻ ﻤﺎ ﺘﺩﻋﻭ ﺇﻟﻴﻪ ﺍﻟﻀﺭﻭﺭﺓ. ﻭﺍﻟﻤﺭﺘﺒﺔ ﺍﻟﻌﻠﻴﺎ ﻓﻲ ﺍﻟﺩﻨﻴﺎ ﻫﻲ ﻤﺭﺘﺒﺔ ﺍﻟﻔﻀﻴﻠﺔ ﺍﻹﻟﻬﻴﺔ ﺍﻟﻤﺤﻀﺔ ﻭﺤﺎﻟﺔ ﻓﻨﺎﺀ ﺍﻹﺭﺍﺩﺓ ﻭﻓﻲ ﻫﺫ ﺍﻟﺤﺎﻟﺔ ﻻ ﻴﺘﺄ ﺭ ﺍﻹﻨﺴﺎﻥ ﺒﺎﻻﺒﺘﻼﺀ ﻭﻴﺅﺩﻱ ﺍﻟﻔﻌل ﻟﺫﺍﺕ ﺍﻟﻔﻌل ﻻ ﻟﺤﻅ ﻨﺎﺘﺞ ﻋﻨﻪ.
ﻭﻤﺴﺘﻭ ﺭﺍﺒﻊ ﻴﻤ ل ﺴﻌﺎﺩﺓ ﺍ ﺨﺭﺓ ﺍﻟﺼﺎﻓﻴﺔ ﺍﻟﺘﻲ ﻻ ﺘﺸﻭﺒﻬﺎ ﺸﺎﺌﺒﺔ ﻭﺫﻜﺭ ﺍﺒﻥ ﻤﺴﻜﻭﻴﻪ ﺃﻥ ﻫﻨﺎﻟﻙ ﺴﻠﺴﻠﺔ ﻤﺘﺼﻠﺔ ” “ Continumumﻤﻥ ﻤﺴﺘﻭﻴﺎﺕ ﺍﻟﺴﻌﺎﺩﺓ.
ﻭﻟﻘﺩ ﻋﺭﻑ ﺴﻴﺩ ﻤﺤﻤﺩ ﻨﻘﻴﺏ ﺍﻟﻌﻁﺎﺱ ﺍﻟﺴﻌﺎﺩﺓ ﺒﻁﺭﻴﻘﺔ ﻤﻤﺎ ﻠﺔ ﻟﺘﻌﺭﻴﻑ ﺍﺒﻥ ﻤﺴﻜﻭﻴﻪ ﻓﺠﻌل ﻟﻬﺎ ﻼ ﺔ ﻤﺴﺘﻭﻴﺎﺕ ﻟﻡ ﻴﻜﻥ ﻤﻥ ﻀﻤﻥ ﻫﺫ ﺍﻟﻤﺴﺘﻭﻴﺎﺕ ﻤﺠﺭﺩ ﺍﻟﺸﻌﻭﺭ ﺒﺎﻟﻠﺫﺓ ، ﻓﺠﻌل ﺍﻟﻤﺴﺘﻭ ﺍ ﻭل ﻤﺘﺼﻼ ﺒﺎ ﺤﻭﺍل ﺍﻟﺴﻴﻜﻭﻟﻭﺠﻴﺔ ﻭﺍﻟﺩﻨﻴﻭﻴﺔ ﻭﺍﻟﺘﻲ ﻴﻤﻜﻥ ﻭﺼﻔﻬﺎ ﺒﺄﻨﻬﺎ ﻋﻭﺍﻁﻑ ﻭﺃﺤﺎﺴﻴﺱ ﻴﺘﻡ ﺇﺸﺒﺎﻋﻬﺎ ﻋﻥ ﻁﺭﻴﻕ ﺍﻟﺴﻠﻭﻙ ﺍﻟﻘﻭﻴﻡ ﺍﻟﻤﺘﻨﺎ ﻡ ﻤﻊ ﺍﻟﻔﻀﻴﻠﺔ ،ﻭﺍﻟﻤﺴﺘﻭ ﺍﻟ ﺎﻨﻲ ﻫﻭ ﻤﺴﺘﻭ ﺍﻟﺘﺤﻤل ﻭﺍﺨﺘﺒﺎﺭ ﺍﺴﺘﻘﺎﻤﺔ ﺍﻟﻔﺭﺩ ﻓﻲ ﺍﻟﺴﺭﺍﺀ ﻭﺍﻟﻀﺭﺍﺀ ، ﻭﻓﻲ ﻫﺫﺍ ﺍﻟﻤﺴﺘﻭ ﺘﻀﻤﺤل ﺍﺤﺘﻴﺎﺠﺎﺕ ﺍﻟﻔﺭﺩ ،ﻭﺍﻟﻤﺴﺘﻭ ﺍﻟ ﺎﻟﺙ ﺘﻤ ﻠﻪ ﺍﻟﺴﻌﺎﺩﺓ ﻓﻲ )( 1 ﺍ ﺨﺭﺓ ﻭﻗﻤﺔ ﺴﻌﺎﺩﺓ ﻫﺫﺍ ﺍﻟﻤﺴﺘﻭ ﺭﺅﻴﺔ ﺍﷲ ﺴﺒﺤﺎﻨﻪ ﻭﺘﻌﺎﻟﻰ.
ﺍﻟﻤﻼﺤﻅﺎﺕ ﺍﻟﻤﺨﺘﺼﺭﺓ ﻋﻠﻰ ﻫﺫ ﺍﻟﺘﻌﺭﻴﻔﺎﺕ ،ﻓﺎﻟﺘﻌﺭﻴﻑ ﺍﻟﻤﻌﺎﺼﺭ ﺴﻨﺫﻜﺭ ﺒﻌ ﻟﻠﺴﻌﺎﺩﺓ -ﺒﺄﻨﻬﺎ ﻤﺠﺭﺩ ﺃﺤﺎﺴﻴﺱ ﻭﻋﻭﺍﻁﻑ-ﺘﻌﺭﻴﻑ ﺫﺍﺘﻲ ﻻ ﻴﻘﺼﻰ ﺍ ﺤﺎﺴﻴﺱ ﻭﺍﻟﺸﻌﻭﺭ ﺍﻟﻨﺎﺘﺠﺔ ﻋﻥ ﺍﻟﻨﺸﺎﻁﺎﺕ ﺍﻟﻬﺎﺒﻁﺔ ﻭﻻ ﻴﻠﺘﺯﻡ ﻫﺫﺍ ﺍﻟﺘﻌﺭﻴﻑ ﺒﻭﺠﻭﺏ ﻤﻭﺍﻓﻘﺔ ﺸﻌﻭﺭ ﺍﻟﻔﻀﻴﻠﺔ ،ﻭﺘﻌﺭﻴﻑ ﻤﺭﺘﺒﺔ ﺍﻟﻔﻀﻴﻠﺔ ﺍﻟﻤﺤﻀﺔ ﻤ ﺎﻟﻲ ﻗﺩ ﻻ ﺘﺘﺤﻘﻕ ﺃﺤﻭﺍﻟﻪ ﻓﻲ ﻭﺍﻗﻊ ﺍ ﻤﺭ .ﺃﻤﺎ ﺘﻌﺭﻴﻑ ﺍﻟﺴﻌﺎﺩﺓ ﺍﻟﻤﺘﺤﻘﻘﺔ ﻓﻲ ﺍﻟﺤﻴﺎﺓ ﺍ ﺨﺭﺓ ﺒﺄﻨﻬﺎ ﺴﻌﺎﺩﺓ ﻤﻁﻠﻘﺔ ﺃﻤﺭ
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)(1 ﺤﻘﻴﻘﺔ ﺍﻟﺴﻌﺎﺩﺓ ﻭﻤﻌﻨﺎﻫﺎ ﻓﻲ ﺍﻹﺴﻼﻡ ،ﺴﻴﺩ ﻤﺤﻤﺩ ﻨﻘﻴﺏ ﺍﻟﻌﻁﺎﺱ ،ﻜﻭﻻﻟﻤﺒﻭﺭ ،ﺍﻟﻤﻌﻬﺩ ﺍﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺭ ﻭﺍﻟﺤﻀﺎﺭﺓ ﺍﻹﺴﻼﻤﻴﺔ ، 1995 ،ﺹ . 30
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ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻔﻠﺴﻔﺔ
ﻤﻔﻬﻭﻡ ﺍﻟﺴﻌﺎﺩﺓ ﻤﻥ ﻤﻨﻅﻭﺭ ﺇﺴﻼﻤﻲ
ﺠﺎﺌﺯ ﺠﺎﺀﺕ ﺒﻪ ﺍ ﺨﺒﺎﺭ ﺍﻟﺼﺤﻴﺤﺔ ،ﻭﺴﻭﻑ ﻨﺭﺩ ﻋﻠﻰ ﺍﻋﺘﺭﺍﻀﺎﺕ ﺠﺎﻥ ﻜﺯﺍﻨﻭﻑ ﺍﻟﺘﻲ ﺘﺘﺨﻴل ﻭﺠﻭﺩ ﺴﻌﺎﺩﺓ ﻤﻁﻠﻘﺔ ،ﺃﻤﺎ ﺘﻌﺭﻴﻑ ﺍﻟﺴﻌﺎﺩﺓ -ﺒﺄﻨﻬﺎ ﺤﺎل ﻴﻤﻜﻥ ﺃﻥ ﻴﺘﺼﻑ ﺒﻪ ﺍﻟﻔﺭﺩ ﻓﻲ ﺤﺎل ﺍﻟﺘﺤﻤل ﺍﻟﺫﻱ ﻗﺩ ﻴﺼﺤﺒﻪ ﺃﻟﻡ ﻭﺍﻟﺫﻱ ﻴﺨﻠﻭ ﻤﻥ ﺍﻟﺸﻌﻭﺭ ﺒﺎﻟﻠﺫﺓ -ﻓ ﻨﻪ ﻴﺼﻌﺏ ﻗﺒﻭﻟﻪ.
ﻭﺍﻟﺘﻌﺭﻴﻑ ﺍﻟﺫﻱ ﻨﺨﺘﺎﺭ ﻭﺍﻟﺫﻱ ﻫﻭ ﻤﻭﺍﻓﻕ ﻟﻠﺴﻨﺔ ﻫﻭ ﺍﻟﺘﻌﺭﻴﻑ ﺍ ﻭل :ﺍﻟﺫﻱ ﺘﻠﺒﻰ ﻓﻴﻪ ﺭ ﺒﺎﺕ ﺍﻟﺒﺩﻥ ﻭﺍﻟﺤﺱ ﺒﺎﻋﺘﺩﺍل ﺒﺎﻹﻀﺎﻓﺔ ﻟﻼﻟﺘﺯﺍﻡ ﺒﺎﻟﻔﻀﻴﻠﺔ. ﺍﻟﺴﻌﺎﺩﺓ ﻭﺍﻟﻐﺎﻴﺔ ﺍﻟﻘﺼﻭ ﻟ ﻨﺴﺎﻥ :
ﺍﻟﻐﺎﻴﺔ ﺍﻟﻘﺼﻭ ﻫﻲ ﺍﻟﻐﺎﻴﺔ ﺍﻟﺘﻲ ﻴﻁﻠﺒﻬﺎ ﺍﻹﻨﺴﺎﻥ ﻟﺫﺍﺘﻬﺎ ﻭﻟﻴﺱ ﻭﺴﻴﻠﺔ ﻟﻐﻴﺭﻫﺎ .ﺇﺫﺍ ﺴﺄﻟﻨﺎ ﻁﺎﻟﺒﺎ ﻭﻗﻠﻨﺎ ﻟﻪ :ﻟﻤﺎﺫﺍ ﺘﺭﻴﺩ ﺃﻥ ﺘﺫﺍﻜﺭ ﻴﻘﻭل :ﻨﺠ ﻭﺃﺘﺤﺼل ﻋﻠﻰ ﺸﻬﺎﺩﺓ ﺠﺎﻤﻌﻴﺔ ،ﻭﺇﺫﺍ ﺴﺄﻟﻨﺎ :ﻟﻤﺎﺫﺍ ﺘﺭﻴﺩ ﺍﻟﺸﻬﺎﺩﺓ ﺍﻟﺠﺎﻤﻌﻴﺔ ﻴﻘﻭل :ﻨﻲ ﺃﺭﻴﺩ ﺃﻥ ﺃﺠﺩ ﻭﻅﻴﻔﺔ ،ﻭﺇﺫﺍ ﻗﻠﻨﺎ ﻟﻪ :ﻟﻤﺎﺫﺍ ﺘﺭﻴﺩ ﻭﻅﻴﻔﺔ ﻗﺩ ﻴﻘﻭل :ﺘﺤﺼل ﻋﻠﻰ ﻤﺭﺘﺏ .ﻭﺇﺫﺍ ﻗﻠﻨﺎ ﻟﻪ :ﻟﻤﺎﺫﺍ ﺘﺭﻴﺩ ﺍﻟﻤﺭﺘﺏ ”ﺍﻟﻨﻘﻭﺩ“ ﻗﺩ ﻴﻘﻭل :ﻟﻜﻲ ﺃﺸﺘﺭﻱ ﻁﻌﺎﻤﺎ .ﻭﺇﺫﺍ ﻗﻠﻨﺎ ﻟﻪ : ﻟﻤﺎﺫﺍ ﺘﺭﻴﺩ ﻁﻌﺎﻤﺎ ﻗﺩ ﻴﻘﻭل :ﻨﻲ ﺃﺠﺩ ﻟﺫﺓ ﻓﻲ ﺫﻟﻙ .ﺇﻨﻪ ﻤﻥ ﻴﺭ ﺍﻟﻤﻨﺎﺴﺏ ﺃﻥ ﺘﻘﻭل ﻭﻟﻜﻥ ﺠل ﺫﻟﻙ ﻓﻬﻲ ﺎﻴﺔ ﻗﺼﻭ ﻟﻪ :ﻟﻤﺎﺫﺍ ﺘﺭﻴﺩ ﺍﻟﻠﺫﺓ ،ﻓﺎﻟﻠﺫﺓ ﻤﻁﻠﻭﺒﺔ ﻟﺫﺍﺘﻬﺎ ﻫل ﺃﻥ ﺍﻟﺴﻌﺎﺩﺓ ﺤﻘﺎ ﻫﻲ ﺍﻟﻐﺎﻴﺔ ﺍﻟﻘﺼﻭ ﻟﻜل ﺇﻨﺴﺎﻥ ﺍﻟﺴﻌﺎﺩﺓ ﺒﻤﻌﻨﻰ ﺃﻥ ﻴﻨﺸﺩ ﺍﻹﻨﺴﺎﻥ ﺍﻟﻠﺫﺓ ﺃﻭ ﺤﺎﻟﺔ ﻴﺤﺒﻬﺎ ﻭﻴﻔﻀﻠﻬﺎ .ﻴﺭ ﺍﻟﺒﻌ ﺃﻥ ﺍﻹﻨﺴﺎﻥ ﻴﻬﺩﻑ ﻤﻥ ﺤﺭﻜﺘﻪ ﻭﻨﺸﺎﻁﺎﺘﻪ ﻭﺃﻓﻌﺎﻟﻪ ﺇﻟﻰ ﺍﻟﺤﺼﻭل ﻋﻠﻰ ﺃﻜﺒﺭ ﻗﺩﺭ ﻤﻥ ﺍﻟﻠﺫﺓ ﻭﺍﻹﺸﺒﺎ ،ﻭﻴﺭﻭﻥ ﺃﻥ ﻫﻡ ﺍﻹﻨﺴﺎﻥ ﺍﻟﺴﻌﺎﺩﺓ ﺍﻟﺘﻲ ﻫﻲ ﻋﺒﺎﺭﺓ ﻋﻥ ﺍﻟﻠﺫﺓ ﻭﺍﻟﻤﺘﻌﺔ .ﻭﻫﻨﺎﻟﻙ ﻓﺭﻴﻕ ﻴﺭ ﺃﻥ ﻫﺩﻑ ﺍﻹﻨﺴﺎﻥ ﻟﻴﺱ ﺍﻟﺤﺼﻭل ﻋﻠﻰ ﺍﻟﻠﺫﺓ ﻭﺍﻟﺴﻌﺎﺩﺓ ﻟﻜﻥ ﻫــﺩﻓﻪ ﺍﻟﺘﺨﻠﺹ ﻤﻥ ﻫﻤﻭﻡ ﻤﻌﻴﻨﺔ ﻗﺎل ﺒﻬﺫﺍ ﺍﻟﺭﺃﻱ ﺍﺒﻥ ﺤﺯﻡ ﻓﺄﻭﻀ ﺫﻟﻙ ﻓﻲ ﻜﺘﺎﺒﻪ ” ﺍﻷ ﻼﻕ ﻭﺍﻟﺴﻴﺭ “ ،ﻴﻘﻭل ﺍﺒﻥ ﺤﺯﻡ : ﻁﻠﺒﺕ ﺭﻀﺎ ﻴﺴﺘﻭﻱ ﻓﻴﻪ ﺍﻟﻨﺎﺱ ﻓﻠﻡ ﺃﺠﺩ ﺇﻻ ﻭﺍﺤﺩﺍ ﻭﻫﻭ ﻁﺭﺩ ﺍﻟﻬﻡ ﻓﻠﻤﺎ ﺘﺩﺒﺭﺘﻪ ﻋﻠﻤﺕ ﺃﻥ ﺍﻟﻨﺎﺱ ﻜﻠﻬﻡ ...ﻋﻠﻰ ﺍﺨﺘﻼﻑ ﺃﻫﻭﺍﺌﻬﻡ ﻭﻤﻁﺎﻟﺒﻬﻡ ﻭﺘﺒﺎﻴﻥ ﻫﻤﻤﻬﻡ ﻭﺇﺭﺍﺩﺍﺘﻬﻡ ﻻ
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ﻋﺒﺩ ﺍﷲ ﺤﺴﻥ ﺯﺭﻭﻕ
ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﻴﺘﺤﺭﻜﻭﻥ ﺤﺭﻜﺔ ﺃﺼﻼ ﺇﻻ ﻓﻴﻤﺎ ﻴﺭﺠﻭﻥ ﺒﻪ ﻁﺭﺩ ﺍﻟﻬﻡ ﻭﻻ ﻴﻨﻁﻘﻭﻥ ﺒﻜﻠﻤﺔ ﺃﺼﻼ ﺇﻻ )( 1 ﻓﻴﻤﺎ ﻴﻌﻨﻭﻥ ﺒﻪ ﺇﺯﺍﺤﺘﻪ ﻋﻥ ﺃﻨﻔﺴﻬﻡ.
ﺇﻥ ﺍﺒﻥ ﺤﺯﻡ ﻴﺭ ﺃﻥ ﻁﺭﺩ ﺍﻟﻬﻡ ﻫﻭ ﺍﻟﻐﺎﻴﺔ ﺍ ﺴﺎﺴﻴﺔ ﻭﺍ ﻭﻟﻴﺔ ﻟ ﻨﺴﺎﻥ ،ﺇﻨﻪ ﺍﻟﻐﺎﻴﺔ ﺍﻟﺘﻲ ﻴﺸﺘﺭﻙ ﻓﻴﻬﺎ ﻜل ﺍﻟﻨﺎﺱ .ﻭﻴﺭ ﺍﺒﻥ ﺤﺯﻡ ﺃﻥ ﺍﻟﻐﺎﻴﺎﺕ ﺍ ﺨﺭ ﻟ ﻨﺴﺎﻥ ﺎﻴﺎﺕ ﺎﻨﻭﻴﺔ ﻗﺩ ﺘﻜﻭﻥ ﺍﻟﻐﺎﻴﺔ ﻤﻨﻬﺎ ﻫﻤﺎ ﻟﺸﺨﺹ ﺩﻭﻥ ﺸﺨﺹ .ﺃﻭﻀ ﺍﺒﻥ ﺤﺯﻡ ﺫﻟﻙ ﺒﻘﻭﻟﻪ ” ﺇﻥ ﻤﻥ ﺍﻟﻨﺎﺱ ﻤﻥ ﻻ ﺩﻴﻥ ﻟﻪ ﻓﻼ ﻴﻌﻤل ﻟ ﺭﺓ ﻭﻤﻥ ﺍﻟﻨﺎﺱ ﻤﻥ ﺃﻫل ﺍﻟﺸﺭ ﻤﻥ ﻻ ﻴﺭﻴﺩ ﺍﻟ ﻴﺭ ﻭﻻ ﺍﻷﻤﻥ ﻭﻻ ﺍﻟﺤﻕ ﻭﻓﻲ ﺍﻟﻨﺎﺱ ﻤﻥ ﻴ ﺭ ﺍﻟ ﻤﻭل ﺒﻬﻭﺍ ﻭﺇﺭﺍﺩﺘﻪ ﻋﻠﻰ ﺍﻟﺼﻴﺕ ﻭﻤﻥ ﺍﻟﻨﺎﺱ ﻤﻥ ﻻ ﻴﺭﻴﺩ ﺍﻟﻤﺎل ﻜﻜ ﻴﺭ ﻤﻥ ﺍﻷﻨﺒﻴﺎ ﻭﺍﻟﺯﻫﺎﺩ ﻭﺍﻟﻔﻼﺴﻔﺔ... ﻭﻤﻥ ﻴﻁﻠ ﻫﺫ ﺍﻷﺸﻴﺎ ﻻ ﻴﻁﻠﺒﻬﺎ ﻟﺫﺍﺘﻬﺎ ﻭﻻ ﻟﻠﺫﺓ ﺍﻟﻤﺼﺎﺤﺒﺔ ﻟﻬﺎ ﺒل ﻴﻁﻠﺒﻬﺎ ﻟﻴﻁﺭﺩ ﺍﻟﻬﻡ ﻋﻥ ﻨﻔﺴﻪ ﻤﻥ ﻓﻭﺘﻬﺎ .ﻓﻘﺎل " :ﺇﻨﻤﺎ ﻁﻠ ﺍﻟﻤﺎل ﻁﻼﺒﻪ ﻟﻴﻁﺭﺩﻭﺍ ﺒﻪ ﻫﻡ ﺍﻟﻔﻘﺭ... ﻭﺇﻨﻤﺎ ﻫﺵ ﻟﺴﻤﺎﻉ ﺍﻷ ﺒﺎﺭ ﻭﻤﺤﺎﺩ ﺔ ﺍﻟﻨﺎﺱ ﻟﻴﻁﺭﺩﻭﺍ ﺒﻪ ﻫﻡ ﺍﻟﺘﻭﺤﺩ ...ﻭﺇﻨﻤﺎ ﺃﻜل ﻤﻥ ﺃﻜل ﻭﺸﺭ ﻤﻥ ﺸﺭ ﻭﻨﻜﺢ ﻤﻥ ﻨﻜﺢ ﻭﻟﻌ ﻤﻥ ﻟﻌ ﻟﻴﻁﺭﺩﻭﺍ ﻋﻥ ﺃﻨﻔﺴﻬﻡ ﺃ ﺩﺍﺩ )( 1 ﻫﺫ ﺍﻷﻓﻌﺎل ﻭﺴﺎ ﺭ ﺍﻟﻬﻤﻭﻡ “. ﻭﻴﺭ ﺍﺒﻥ ﺤﺯﻡ ﺃﻥ ﺍﻟﺫﻱ ﻴﻁﺭﺩ ﺍﻟﻬﻡ -ﺤﻘﻴﻘﺔ -ﺍﻟﻌﻤل ﻟ ﺨﺭﺓ (2).ﺇﻥ ﻤﺎ ﻨﺸﺎﻫﺩ ﻤﻥ ﺴﻠﻭﻙ ﻜ ﻴﺭ ﻤﻥ ﺍﻟﻨﺎﺱ ﻴﺅﻴﺩ ﻨﻅﺭﻴﺔ ﺍﺒﻥ ﺤﺯﻡ ﻫﺫ ﺇﻟﻰ ﺤﺩ ﻜﺒﻴﺭ ﻓ ﻥ ﺍﻟﻁﺎﻟﺏ ﻴﻌﻭﺩ ﻤﻥ ﺍﻟﺩﺭﺍﺴﺔ ﻭﻟﻪ ﻫﻡ ﻗﻀﺎﺀ ﺍﻟﻭﺍﺠﺒﺎﺕ ﻭﺍﺴﺘﺫﻜﺎﺭ ﺍﻟﺩﺭﻭﺱ ﻭﻫﻡ ﺍﻟﻨﺠﺎ ،ﻭﺍﻟﻜﺒﺎﺭ ﻟﻬﻡ ﻫﻤﻭﻡ ﺍﻟﻌﻤل ﻭﺘﻭﻓﻴﺭ ﺤﺎﺠﺎﺕ ﺍ ﺴﺭﺓ ﻭﺍﻟﻘﻴﺎﻡ ﺒﻭﺍﺠﺒﺎﺕ ﺍﻟﺼﻼﺕ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﻤﺤﺎﻓﻅﺔ ﻋﻠﻰ ﺍﻟﺼﺤﺔ ﻭﺘﺤﺴﻴﻥ ﺃﻭﻀﺎﻋﻬﻡ ﺍﻟﻤﺎﻟﻴﺔ ﻭﺍ ﺩﺒﻴﺔ ﻭﻨﺠﺎ ﺃﺤﺯﺍﺒﻬﻡ ﺍﻟﺴﻴﺎﺴﻴﺔ ﻭﺘﺤﻘﻴﻕ ﺃﻫﺩﺍﻓﻬﻡ ﻭﻤ ﻠﻬﻡ ﻓﻲ ﺍﻟﺤﻴﺎﺓ ﻭﺍﻟﻘﻴﺎﻡ ﺒﻭﺍﺠﺒﺎﺘﻬﻡ ﺍﻟﺩﻴﻨﻴﺔ ﻭ ﻴﺭﻫﺎ ﻤﻥ ﺃﺴﺒﺎﺏ ﻁﺭﺩ ﻫﻤﻭﻡ ﺍﻟﺩﻨﻴﺎ ﻭﺍ ﺨﺭﺓ ﻓﻬﻡ ﻋﺎﺩﺓ ﻻ ﻴﻔﻜﺭﻭﻥ ﻓﻲ ﺍ ﺸﻴﺎﺀ ﺍﻟﺘﻲ ﺘﺠﻠﺏ ﻟﻬﻡ ﺍﻟﻠﺫﺓ ﻭﺍﻟﺴﻌﺎﺩﺓ ﻭﻟﻜﻥ ﻴﻔﻜﺭﻭﻥ ﻓﻲ ﻁﺭﺩ ﺍﻟﻬﻤﻭﻡ ﻭﻗﻀﺎﺀ ﺍﻟﺤﺎﺠﺎﺕ ﻭﺍﻟﻭﺍﺠﺒﺎﺕ ﻫﺫﺍ ﻻ ﻴﻌﻨﻰ ﺃﻥ ﺘﺤﻘﻕ
ـــــــــــــــــــــــــــــــــــــــــــــ )(1 ﺍ ﺨﻼﻕ ﻭﺍﻟﺴﻴﺭ ﻓﻲ ﻤﺩﺍﻭﺍﺓ ﺍﻟﻨﻔﻭﺱ ،ﺍﺒﻥ ﺤﺯﻡ ،ﻤﻨﺸﻭﺭﺍﺕ ﺩﺍﺭ ﺍ ﻓﺎﻕ ﺍﻟﺠﺩﻴﺩﺓ ،ﺒﻴﺭﻭﺕ 1980 ،ﻡ ،ﺹ .14 )(1 ﺍﻟﻤﺼﺩﺭ ﻨﻔﺴﻪ ،ﺹ .15 )(2 ﻟﻌل ﻤﻤﺎ ﻴﺅﻴﺩ ﺍﺒﻥ ﺤﺯﻡ ﻗﻭﻟﻪ ﺘﻌﺎﻟﻲ } ﻟﻘﺩ ﻠﻘﻨﺎ ﺍﻹﻨﺴﺎﻥ ﻓﻲ ﻜﺒﺩ { ﻭﻗﻭﻟﻪ } ﺍﻟﺤﻤﺩ ﷲ ﺍﻟﺫﻱ ﺃﺫﻫ ﻋﻨﺎ ﺍﻟﺤﺯﻥ {.
)(62
ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻔﻠﺴﻔﺔ
ﻤﻔﻬﻭﻡ ﺍﻟﺴﻌﺎﺩﺓ ﻤﻥ ﻤﻨﻅﻭﺭ ﺇﺴﻼﻤﻲ
ﻻ ﻴﺼﺎﺤﺒﻪ ﻟﺫﺓ ﻭﺸﻌﻭﺭ ﺒﺎﻟﺭﻀﺎ ﻭﺍﻟﺴﻌﺎﺩﺓ ،ﻭﻻ ﻴﻌﻨﻰ -ﻭﻫﻨﺎ ﻗﺩ ﻫﺫ ﺍ ﺭﺍ ﻨﺨﺎﻟﻑ ﺍﺒﻥ ﺤﺯﻡ -ﺃﻥ ﺠﺎﻨﺒﺎ ﻤﻤﺎ ﻨﻘﻭﻡ ﺒﻪ ﻤﻥ ﻨﺸﺎﻁ ﻗﺩ ﻨﺅﺩﻴﻪ ﺒﻐﺭ ﺍﻟﻠﺫﺓ ﻭﺍﻟﻤﺘﻌﺔ. ﻤﻥ ﻨﺎﺤﻴﺔ ﺃﺨﺭ ،ﻓ ﻨﻪ ﻗﺩ ﺘﻜﻭﻥ ﻟﺒﻌ ﺍﻟﻨﺎﺱ ﻜﺎﻟﺩﻋﺎﺓ ﻭﺍﻟﻤﺼﻠﺤﻴﻥ ﻭ ﻴﺭﻫﻡ ﻫﻤﻭﻡ ﺘﺸﻐل ﺠل ﺘﻔﻜﻴﺭﻫﻡ ﻓﻼ ﺘﺩ ﻟﻬﻡ ﻤﺠﺎﻻ ﻟﻠﺘﻔﻜﻴﺭ ﻓﻲ ﺍﻟﺤﺼﻭل ﻋﻠﻰ ﻤﺘﻊ ﺍﻟﺤﻴﺎﺓ ﻭﺍﻟﻨﺎﺱ ﻴﺨﺘﻠﻔﻭﻥ ﻓﻴﺭ ﺒﻌﻀﻬﻡ ﺃﻨﻨﺎ ﻴﺠﺏ ﺃﻥ ﻨﻭﺠﻪ ﺍﻟﻁﺎﻗﺎﺕ ﻓﻲ ﻤﺅﺴﺴﺎﺕ ﺍﻟﺩﻭﻟﺔ - ﺍﻟﻁﺒﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﻭﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻭﻓﻲ ﺍﻟﺠﻤﻌﻴﺎﺕ ﺍﻟﺨﻴﺭﻴﺔ ﻭﺍﻹﺼﻼﺤﻴﺔ ﻭﺍﻟﻔﻘﺭ ﻭﺍﻟﺠﻬل ﻟﻁﺭﺩ ﻫﻤﻭﻡ ﺍﻟﻨﺎﺱ ﺃﻜ ﺭ ﻤﻥ ﺠﻠﺏ ﺍﻟﻠﺫﺍﺕ ﻟﻬﻡ ﻓﻨﺤﺎﺭﺏ ﺍﻟﻤﺭ ﻭﺍﻹﺩﻤﺎﻥ ﻭﻨﺤل ﻤﺸﻜﻼﺕ ﺍ ﺴﺭﺓ ﻭﺍﻟﺸﺒﺎﺏ ﺍﻟ ...
ﺼﺤﻴ -ﻜﻤﺎ ﺫﻜﺭ ﺍﺒﻥ ﺤﺯﻡ -ﺃﻥ ﻤﺎ ﻴﺸﻐل ﻤﻌﻅﻡ ﺍﻟﻨﺎﺱ ﻁﺭﺩ ﺍﻟﻬﻤﻭﻡ ﻋﻥ ﺃﻨﻔﺴﻬﻡ ﺃﻜ ﺭ ﻤﻥ ﺠﻠﺏ ﺍﻟﻤﻨﺎﻓﻊ ﻟﻬﺎ ،ﻟﻜﻨﻨﺎ -ﻜﻤﺎ ﺫﻜﺭﻨﺎ -ﻨﺠﺩ ﺒﻌ ﺍﻟﻨﺎﺱ ﻴﺨﻁﻁ ﻭﻴﻬﺩﻑ ﺇﻟﻰ ﺘﺤﻘﻴﻕ ﻟﺫﺍﺘﻬﺎ ،ﻜﻤﺎ ﺃﻥ ﻤﻌﻅﻡ ﺍﻟﻨﺎﺱ ﻴﻬﺩﻑ ﻓﻲ ﺒﻌ ﺃﻭﻗﺎﺕ ﺤﻴﺎﺘﻪ ﺇﻟﻰ ﺘﺤﻘﻴﻕ ﻟﺫﺍﺕ ﻤﻌﻴﻨﺔ ﻤ ﻼ ﺒﺎﺨﺘﻴﺎﺭ ﻤﻜﺎﻥ ﻟﻘﻀﺎﺀ ﻋﻁﻠﺘﻪ ﺍﻟﺴﻨﻭﻴﺔ ﺃﻭ ﻗﻀﺎﺀ ﻋﻁﻠﺔ ﻨﻬﺎﻴﺔ ﺍ ﺴﺒﻭ ،ﻭﻟﻜﻨﻨﺎ ﻨﺠﺩ ﺒﻌ ﺍﻟﻨﺎﺱ ﻜﺎﻟﺩﻋﺎﺓ ﻭﺍﻟﻤﺼﻠﺤﻴﻥ ﻭﺍﻟﻤﺠﺎﻫﺩﻴﻥ ﻻ ﻴﻌﻴﺭﻭﻥ ﺃﻤﺭ ﺠﻠﺏ ﺍﻟﻠﺫﺍﺕ ﺒﺎﻻ ،ﻓﻨﺠﺩ ﺃﺤﺩﻫﻡ ﻻ ﻴﺄﻜل ﺇﻻ ﺇﺫﺍ ﺸﻌﺭ ﺒﺎﻟﺠﻭ ﻭﺍﻟﻀﻌﻑ ،ﻭﻻ ﻴﺫﻫﺏ ﻟﻴﻨﺎﻡ ﺇﻻ ﺇﺫﺍ ﺸﻌﺭ ﺒﺎﻟﺘﻌﺏ ﻭﺍﻟﻨﻌﺎﺱ.
ﻭﺃﺨﻴﺭﺍ ﻫﻨﺎﻟﻙ ﺴﺅﺍل ﻴﻤﻜﻥ ﻁﺭﺤﻪ ﻭﻫﻭ ﻫل ﻫﺩﻑ ﺍﻹﻨﺴﺎﻥ ﻫﻭ ﻨﻴل ﺍﻟﺴﻌﺎﺩﺓ ﺴﻭﺍﺀ ﻜﺎﻥ ﺫﻟﻙ ﺒﻤﻔﻬﻭﻤﻬﺎ ﺍﻹﻴﺠﺎﺒﻲ ﺃﻭ ﺍﻟﺴﻠﺒﻲ ﻋﻠﻰ ﺍﻟﺭ ﻡ ﻤﻥ ﺃﻥ ﻤﻔﻬﻭﻡ ﺍﻟﺴﻌﺎﺩﺓ ﻤﻔﻬﻭﻡ ﻓ ﻨﻪ ﻤﻥ ﺍﻟﺼﻌﺏ ﺃﻥ ﻨﺼﻑ ﺸﺨﺼﺎ ﺒﺎﻟﺴﻌﺎﺩﺓ ﺩﻭﻥ ﺃﻥ ﻴﺤﺱ ﺒﺸﻌﻭﺭ ﻓﻀﻔﺎ ﺇﻴﺠﺎﺒﻲ ﻤﻥ ﻟﺫﺓ ﺃﻭ ﻤﺘﻌﺔ ﺃﻭ ﺍﺭﺘﻴﺎ ،ﻭﻤﻥ ﺍﻟﺼﻌﺏ ﺃﻥ ﻨﺼﻔﻪ ﺒﺎﻟﺴﻌﺎﺩﺓ ﻭﻫﻭ ﻓﻲ ﺤﺎﻟﺔ ﻓﺎﻹﻨﺴﺎﻥ ﻗﺩ ﺃﻟﻡ ﻭﻋﻨﺎﺀ ﺇﻻ ﺇﺫﺍ ﺍﻋﺘﺒﺭﻨﺎ ﻤﺎ ﺴﻴﺅﻭل ﺇﻟﻴﻪ ﺤﺎﻟﻪ ﻭﻟﻜﻥ ﻤﻥ ﻨﺎﺤﻴﺔ ﺃﺨﺭ ﻴﺴﻌﻰ ﻟﺘﺤﻘﻴﻕ ﻗﻴﻤﺔ ﺨﻠﻘﻴﺔ ﺃﻭ ﺩﻴﻨﻴﺔ ﺘﺤﺕ ﻅﺭﻭﻑ ﺃﻟﻡ ﻭﻤﺸﻘﺔ ﻭﻤﻌﺎﻨﺎﺓ ﻤ ل ﻗﻴﻤﺔ ﺍﻟﻌﺩﺍﻟﺔ ﻭﻗﺩ ﻴﺭﻴﺩ ﺘﺤﻘﻴﻕ ﺍﻟﻌﺩﺍﻟﺔ ﻤﻥ ﺃﺠل ﺍﻟﻌﺩﺍﻟﺔ ﺫﺍﺘﻬﺎ.
ﻭﻻ ﻴﻨﺒﻐﻲ ﺃﻥ ﻴﻘﺎل ﺇﻨﻪ ﻓﻌﻠﻬﺎ ﻟﻴﺯﻴل ﻋﻥ ﻨﻔﺴﻪ ﻋﺩﻡ ﺍﻟﺭﻀﺎ ﺍﻟﻨﺎﺘﺞ ﻤﻥ ﻋﺩﻡ ﺘﺤﻘﻴﻘﻬﺎ. ﺃﻭ ﺃﻥ ﻴﻘﺎل ﺇﻥ ﻋﺩﻡ ﺍﻟﺭﻀﺎ ﺇﺫﺍ ﻟﻡ ﻴﻔﻌﻠﻬﺎ ﻴﻜﻭﻥ ﺃﻜﺒﺭ ﻤﻥ ﺍﻟﻤﻌﺎﻨﺎﺓ ﺍﻟﻨﺎﺘﺠﺔ ﻤﻥ ﻓﻌﻠﻬﺎ. ﻭﻻ ﺃﻥ ﻴﻘﺎل ﺇﻨﻪ ﻓﻌﻠﻬﺎ ﻟﻤﺎ ﻴﺠﺩ ﻤﻥ ﺭﺍﺤﺔ ﻓﻲ ﺘﺤﻘﻴﻘﻬﺎ ،ﻭﻗﺩ ﻴﻠﺯﻡ ﻤﻥ ﻓﻌل ﻓﻀﻴﻠﺔ - ﻓﻲ ﻭﺍﻗﻊ ﺍ ﻤﺭ -ﺭﺍﺤﺔ ﻭﻤﻥ ﻋﺩﻡ ﻓﻌﻠﻬﺎ ﺃﻟﻡ ،ﻭﻟﻜﻥ ﻟﻴﺱ ﺒﺎﻟﻀﺭﻭﺭﺓ ﺃﻥ ﻴﻜﻭﻥ ﻫﺫﺍ )(63
ﻋﺒﺩ ﺍﷲ ﺤﺴﻥ ﺯﺭﻭﻕ
ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﻗﺼﺩ ﺍﻟﻔﺎﻋل ﻭﻻ ﻫﺩﻓﻪ ﻤﻥ ﺘﺤﻘﻴﻘﻬﺎ .ﺇﻥ ﻜﺎﻥ ﺴﺒﺒﻪ ﺍﻟﺫﻱ ﻴﻌﻨﻴﻪ ﻫﻭ ﺘﺤﻘﻴﻕ ﻓﻀﻴﻠﺔ ﺍﻟﻌﺩﺍﻟﺔ ﻓﻲ ﺫﺍﺘﻬﺎ ﻻ ﻟﻤﺎ ﻴﻠﺯﻡ ﻋﻨﻬﺎ ﻤﻥ ﻨﺘﺎﺌﺞ) ، (1ﻭﺍﻟﻐﺭﻴﺏ ﺃﻥ ﺍﺒﻥ ﻤﺴﻜﻭﻴﻪ ﻗﺩ ﺃﺸﺎﺭ ﺇﻟﻰ ﻫﺫﺍ ﺍﻟﻤﻌﻨﻰ ،ﻭﻟﻜﻨﻪ ﻋﺩ ﻀﻤﻥ ﻤﺭﺍﺘﺏ ﺍﻟﺴﻌﺎﺩﺓ ،ﻭﻜﺫﻟﻙ ﻋﺩ ﻤﺤﻤﺩ ﻨﻘﻴﺏ ﺍﻟﻌﻁﺎﺱ ﻤﻌﻨﻰ ﻤﻥ ﻤﻌﺎﻨﻲ ﺍﻟﺴﻌﺎﺩﺓ ،ﺇﻻ ﺃﻥ ﺁﺨﺭﻴﻥ ﻗﺩ ﺍﺸﺘﺭﻁﻭﺍ ﻓﻲ ﺍﻟﺴﻌﺎﺩﺓ ﺸﺭﻁ ﺍﺘﻔﺎﻗﻬﺎ ﻤﻊ ﺍﻟﻔﻀﻴﻠﺔ ﺒﺎﻹﻀﺎﻓﺔ ﺇﻟﻰ ﺫﻟﻙ ﺇﻨﺘﺎﺠﻬﺎ ﻟﺫﺓ ﻭﻫﺫﺍ ﺍﻟﺫﻱ ﺍﻋﺘﻤﺩﻨﺎ . ﻫل ﻤﻌﺎﻴﻴﺭ ﺍﻟﺴﻌﺎﺩﺓ ﻤﻭﻀﻭﻋﻴﺔ ﺃﻡ ﺫﺍﺘﻴﺔ
ﻫﻨﺎﻙ ﻤﻥ ﻴﺭ ﺃﻥ ﻤﻌﺎﻴﻴﺭ ﺍﻟﺴﻌﺎﺩﺓ ﺫﺍﺘﻴﺔ ،ﻭﻤﻥ ﻴﺭ ﺃﻥ ﻤﻌﺎﻴﻴﺭﻫﺎ ﻴﺠﺏ ﺃﻥ ﺘﻜﻭﻥ ﻓﺎﻟﻘﺎﺌﻠﻭﻥ ﺒﺎﻟﻤﻌﺎﻴﻴﺭ ﺍﻟﺫﺍﺘﻴﺔ ﻟﻠﺴﻌﺎﺩﺓ ﻴﺭﻭﻥ ﺃﻥ ﺍﻟﺤﻜﻡ ﻋﻠﻰ ﺸﺨﺹ ﻤﻭﻀﻭﻋﻴﺔ ﻓ ﺫﺍ ﺍﻋﺘﻘﺩ ﻭﺸﻌﺭ ﺒﺎﻟﺴﻌﺎﺩﺓ ﻴﺠﺏ ﺃﻥ ﻴﻜﻭﻥ ﺒﻤﻌﺭﻓﺔ ﺭﺃﻱ ﺫﻟﻙ ﺍﻟﺸﺨﺹ ﻭﺸﻌﻭﺭ ﺒﺎﻟﺴﻌﺎﺩﺓ ﻓ ﻨﻪ ﻴﻜﻭﻥ ﻓﻲ ﺍﻟﺤﻘﻴﻘﺔ ﺴﻌﻴﺩﺍ ﺒﻐ ﺍﻟﻨﻅﺭ ﻋﻥ ﺭﺃﻴﻨﺎ ﻓﻴﻪ.
ﺃﻤﺎ ﺍﻟﻘﺎﺌﻠﻭﻥ ﺒﻤﻭﻀﻭﻋﻴﺔ ﻤﻌﺎﻴﻴﺭ ﺍﻟﺴﻌﺎﺩﺓ ﻓﻴﺭﻭﻥ ﺃﻥ ﺍﻹﻨﺴﺎﻥ ﻗﺩ ﻴﻌﺘﻘﺩ ﺃﻨﻪ ﺴﻌﻴﺩ ، ﻭﻟﻜﻥ ﻴﻜﻭﻥ ﻓﻲ ﺤﻘﻴﻘﺔ ﺍ ﻤﺭ ﻴﺭ ﺴﻌﻴﺩ ﻓﺸﻌﻭﺭ ﺒﺎﻟﺴﻌﺎﺩﺓ ﻟﻴﺱ ﻤﺒﺭﺭﺍ ﻜﺎﻓﻴﺎ ﻟﻜﻲ ﻨﻁﻠﻕ ﻋﻠﻴﻪ ﺼﻔﺔ ﺍﻟﺴﻌﺎﺩﺓ ،ﻨﻪ ﻗﺩ ﻴﻜﻭﻥ ﺎﻟﻁﺎ ﺃﻭ ﻤﺨﺩﻭﻋﺎ.
ﺍﻟﻘﺎﺌﻠﻴﻥ ﺒﺄﻥ ﻤﻌﺎﻴﻴﺭ ﺍﻟﺴﻌﺎﺩﺓ ﺫﺍﺘﻴﺔ ﻋﻠﻰ ﺍﻟﻘﺎﺌﻠﻴﻥ ﺒﻤﻭﻀﻭﻋﻴﺘﻬﺎ ﺒﻌ ﻭﺍﻋﺘﺭ ﺒﺤﺠﺞ ﻋﺩﺓ ﻤﻨﻬﺎ ﺃﻨﻬﺎ ﻜﺎﻨﺕ ﺴﺒﺒﺎ ﻓﻲ ﺍﻟﺘﺩﺨل ﻓﻲ ﺤﻴﺎﺓ ﺍ ﺨﺭﻴﻥ ﻭﺴﻠﺏ ﺤﺭﻴﺎﺘﻬﻡ ﻭﺍﻟﺘﻌﺩﻱ ﻋﻠﻰ ﺇﻨﺴﺎﻨﻴﺘﻬﻡ ﻭﺍﻟﺴﻴﺎﺩﺓ ﻋﻠﻰ ﺫﻭﺍﺘﻬﻡ .ﻭﺃﻨﻬﺎ ﻨﻭ ﻤﻥ ﺍﻻﺴﺘﻌﻼﺀ ﺍﻟﺯﺍﺌﻑ ، ـــــــــــــــــــــــــــــــــــــــــــــ
) - (1ﻴﻘﻭل ﺃﺒﻭ ﻋﻠﻲ ﺍﻟﺠﺒﺎﺌﻲ :ﻭﺠﺩﺕ ﺍﻟﺭﺠل ﻓﻲ ﺍﻟﺸﺎﻫﺩ ﻗﺩ ﻴﺭﺸﺩ ﺍﻟﻀﺎل ﻟﺤﺴﻨﻪ ﻭﻟﻨﻔﻊ ﺍﻟﻐﻴﺭ ﺃﻭ ﺩﻓﻊ ﺍﻟﻀﺭﺭ ﻋﻨﻪ ﻤﻥ ﻴﺭ ﺃﻥ ﻴﻜﻭﻥ ﻟﻪ ﻓﻴﻪ ﻨﻔﻊ ﻭﻻ ﻀﺭﺭ ،ﺫﻟﻙ ﺃﻨﻪ ﻗﺩ ﺠﺭﺩ ﻓﻌﻠﻪ ﻤﻥ ﺴﺎﺌﺭ ﺍﻟﺩﻭﺍﻋﻲ ﺍﻟﺘﻲ ﺘﺩﻋﻭ ﺇﻟﻰ ﺍ ﻓﻌﺎل ﻨﺤﻭ :ﺃﻥ ﻴﻘﺘﻀﻲ ﺃﻥ ﻟﻪ ﻭﺍﺒﺎ ﻓﻲ ﺫﻟﻙ ﺃﻭ ﻋﻠﻴﻪ ﻓﻲ ﺘﺭﻜﻪ ﻋﻘﺎﺏ ، ﻨﻪ ﻗﺩ ﻴﻔﻌﻠﻪ ﻤﻥ ﻻ ﻴﻌﻠﻡ ﺫﻟﻙ ﻭﻻ ﻴﺅﻤﻥ ﺒﺎﻟﻤﻌﺎﺩ ،ﻓﻀﻼ ﻋﻥ ﺃﻨﻪ ﻻ ﻴﻨﺘﻅﺭ ﻭﻻ ﻴﺭﺠﻭ ﻋﻠﻰ ﺍﻹﺭﺸﺎﺩ ﺸﻜﻭﺭﺍ ﺇﺫ ﻗﺩ ﻴﻔﻌل ﺒﻤﻥ ﻻ ﻴﺭﺠﻭ ﺃﻥ ﻴﻠﻘﺎ ﺃﺒﺩﺍ ،ﺒل ﻗﺩ ﻴﻔﻌﻠﻪ ﺒﻤﻥ ﻻ ﻴﻌﺭﻑ ﻤﻭﻀﻊ ﻫﺫ ﺍﻟﻨﻌﻤﺔ ﻥ ﺃﺤﺩﺍ ﻻ ﻴﻌﺭﻑ ﺤﺘﻰ ﻴﺸﻜﺭ ﻋﻠﻴﻬﺎ ﻨﺤﻭ ﺍ ﻁﻔﺎل ﻭﺍﻟﻤﺠﺎﻨﻴﻥ ،ﻭﻻ ﻴﺘﻭﻗﻊ ﺇﻥ ﻟﻡ ﻴﻔﻌل ﺫﻟﻙ ﺫﻤﺎ ﺤﺎﻟﻪ ،ﻡ ﺇﻥ ﺫﻟﻙ ﻗﺩ ﻻ ﻴﺨﻁﺭ ﻟﻪ ﻋﻠﻰ ﺒﺎل ،ﻭﻻ ﻴﻘﺎل ﺇﻥ ﻓﻲ ﻗﻠﺏ ﺍﻟﻤﺭﺸﺩ ﺭﻗﺔ ﻓﻴﻬﺘﻡ ﺒﻀﻼﻟﻪ ﻋﻥ ﺍﻟﻁﺭﻴﻕ ﻭﺒﻤﺎ ﻴﻠﺤﻘﻪ ﻤﻥ ﺍﻟﻀﺭﺭ ﻓﻴﻔﻌل ﺍﻹﺭﺸﺎﺩ ﻟﺩﻓﻊ ﺍﻟﻀﺭﺭ ﻋﻥ ﻨﻔﺴﻪ ،ﻭﻻ ﻨﻪ ﻴﺴﺭ ﺒﻨﻔﻌﻪ ﻨﻪ ﻗﺩ ﻴﻔﻌل ﺍﻹﺭﺸﺎﺩ ﻤﻥ ﻻ ﻴﺨﻁﺭ ﻋﻠﻰ ﺒﺎﻟﻪ ﺃﻴﺭﻕ ﻗﻠﺒﻪ ﺃﻡ ﻴﻐﻠﻅ ،ﺃﻴﺴﺭ ﻟﺫﻟﻙ ﺃﻡ ﻴﻐﺘﻡ” .ﺍﻟﻤﻐﻨﻰ ﺍﻟﺠﺯﺀ،6 ﺍﻟﻌﺩل ﻭﺍﻟﺘﻭﺤﻴﺩ ﺹ ، 324ﻭﺍﻨﻅﺭ ﺃﺤﻤﺩ ﻤﺤﻤﺩ ﺼﺒﺤﻲ ،ﺍﻟﻔﻠﺴﻔﺔ ﺍ ﺨﻼﻗﻴﺔ ﻓﻲ ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ، ﺍﻟﻘﺎﻫﺭﺓ ،ﺩﺍﺭ ﺍﻟﻤﻌﺎﺭﻑ ،ﺹ 152-151ﺒﺩﻭﻥ ﺘﺎﺭﻴ “. )(64
ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻔﻠﺴﻔﺔ
ﻤﻔﻬﻭﻡ ﺍﻟﺴﻌﺎﺩﺓ ﻤﻥ ﻤﻨﻅﻭﺭ ﺇﺴﻼﻤﻲ
ﻭﺘﻤ ل ﺍﻟﻤﻭﻀﻭﻋﻴﺔ ﻋﻨﺩ ﻜ ﻴﺭ ﻤﻥ ﻓﻼﺴﻔﺔ ﻤﺎ ﺒﻌﺩ ﺍﻟﺤﺩﺍ ﺔ ﻀﻴﻕ ﺍ ﻓﻕ ﻭﺍﻟﺘﻌﺼﺏ ﻭﺍﻟﻌﻨﺼﺭﻴﺔ ﻭﺍﻟﻌﺭﻗﻴﺔ ﻭﺍﻟﻐﺭﻭﺭ ﻭﺍﻟﺴﻁﺤﻴﺔ ﻭﻋﺩﻡ ﺍ ﻤﺎﻨﺔ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻟﺘﺴﻠﻁ ﻭﺍﻟﻬﻤﺠﻴﺔ ﻭﻋﺩﻡ ﺍﻟﺘﺴﺎﻤ .
ﻭﻴﻘﻭﻟﻭﻥ ﺇﻥ ﺍﻟﻔﺭﺩ ﺃﻗﺩﺭ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﻤﻌﺭﻓﺔ ﺭ ﺒﺎﺘﻪ ﻭﻤﺎ ﻴﺴﻌﺩ ﻭﺃﻥ ﺍﻟﺘﺩﺨل ﻓﻲ ﺸﺌﻭﻨﻪ ﺒﺤﺠﺔ ﺇﺴﻌﺎﺩ ﻜ ﻴﺭﺍ ﻤﺎ ﻴﻘﻭﺩ ﺇﻟﻰ ﺘﻌﺎﺴﺘﻪ ﻭﺤﺭﻤﺎﻨﻪ ،ﻭﻻ ﺤﻕ ﺤﺩ ﺃﻥ ﻴﻘﻭل ﻟﻐﻴﺭ ﻫﺫﺍ ﻴﺴﻌﺩﻙ ﻋﻠﻰ ﺍﻟﺭ ﻡ ﻤﻥ ﺃﻥ ﺍ ﺨﺭ ﻻ ﻴﺸﻌﺭ ﺒﺄﻥ ﻫﺫﺍ ﺍﻟﺸﻲﺀ ﻴﺴﻌﺩ .
ﻭﻴﻘﻭﻟﻭﻥ ﺃﻴﻀﺎ ﺇﺫﺍ ﻜﺎﻥ ﻫﻨﺎﻟﻙ ﻤﺎ ﻴﺴﻌﺩ ﺍﻟﻨﺎﺱ ﻓﺎﺫﻜﺭﻭ ﻟﻨﺎ ﺒﺎﻟﺘﺤﺩﻴﺩ ﻭﺒﻴﻨﻭﺍ ﻟﻨﺎ ﻟﻤﺎﺫﺍ ﺍﺨﺘﻠﻑ ﺍﻟﻨﺎﺱ ﺤﻭل ﺍﻟﺴﻌﺎﺩﺓ ﻓﻤﻨﻬﻡ ﻤﻥ ﻴﺭﺍﻫﺎ ﻓﻲ ﺍ ﻤﻭﺭ ﺍﻟﺭﻭﺤﻴﺔ ﻭﻤﻨﻬﻡ ﻤﻥ ﻴﺭﺍﻫﺎ ﻓﻲ ﺍ ﻤﻭﺭ ﺍﻟﻌﻘﻠﻴﺔ ﻭﻤﻨﻬﻡ ﻤﻥ ﻴﺭﺍﻫﺎ ﻓﻲ ﺍ ﻤﻭﺭ ﺍﻟﺤﺴﻴﺔ ،ﺇﻥ ﺒﻌ ﺃﺼﺤﺎﺏ ﺍﺘﺠﺎ ﺍﻟﺫﺍﺘﻴﺔ ﻟﺒﺭﺍﻟﻴﻭﻥ ﻭﺒﻌﻀﻬﻡ ﻨﺴﺒﻴﻭﻥ ﻭﺒﻌﻀﻬﻡ ﻻ ﻋﻘﻼﻨﻴﻴﻥ.
ﺍﻟﻘﻭل ﻨﻘﻭل ﻓﻲ ﺍﻟﺭﺩ ﻋﻠﻰ ﺍﻟﺫﺍﺘﻴﻴﻥ ،ﻭﺒﺎﷲ ﺍﻟﺘﻭﻓﻴﻕ ،ﻟﻴﺱ ﻀﺭﻭﺭﻴﺎ ﺃﻥ ﻴﻨﺎﻗ ﺒﺎﻟﻤﻭﻀﻭﻋﻴﺔ ﺍﻟﺘﺴﺎﻤ ﻭﺍﻟﺤﺭﻴﺔ ،ﺃﻤﺎ ﺍﻟﻘﻭل ﺒﺄﻥ ﺍﻟﻨﺎﺱ ﺍﺨﺘﻠﻔﻭﺍ ﺤﻭل ﻤﺎﻫﻴﺘﻬﺎ ﻓﻬﻭ ﻟﻴﺱ ﺒﺤﺠﺔ ﻨﻪ ﻤﻥ ﺍﻟﻤﻤﻜﻥ ﺃﻥ ﻴﻜﻭﻥ ﻤﻥ ﺒﻴﻥ ﺍﻟﻤﺨﺘﻠﻔﻴﻥ ﻤﻥ ﻫﻭ ﻋﻠﻰ ﺤﻕ .ﺃﻤﺎ ﺍﻟﻤﻁﺎﻟﺒﺔ ﺒﺘﺤﺩﻴﺩ ﺍ ﺸﻴﺎﺀ ﺍﻟﺘﻲ ﺘﺴﻌﺩ ﺍﻟﻨﺎﺱ ﻓﻁﻠﺏ ﻤﻌﻘﻭل ،ﻭﻟﻜﻥ ﻗﺩ ﺘﻜﻭﻥ ﺍﻹﺠﺎﺒﺔ ﻋﻨﻪ ﺼﻌﺒﺔ .ﺴﻨﺠﻴﺏ ﻋﻥ ﻫﺫﺍ ﺍﻟﺴﺅﺍل ﻀﻤﻥ ﺫﻜﺭ ﺍﻟﺤﺠﺞ ﺍﻟﺘﻲ ﺘﻌﻀﺩ ﺍﻟﻘﻭل ﺒﺎﻟﻤﻭﻀﻭﻋﻴﺔ ﻋﻤﻭﻤﺎ. ﺇﻥ ﻟ ﻨﺴﺎﻥ ﻁﺒﻴﻌﺔ ﻤﻌﻴﻨﺔ ﺘﻤﻴﺯ ﻋﻥ ﻴﺭ ﻤﻥ ﺍﻟﻤﺨﻠﻭﻗﺎﺕ ،ﻭﺇﻥ ﻫﻨﺎﻟﻙ ﻨﺸﺎﻁﺎﺕ ﻭﺃﻓﻌﺎﻻ ﺘﻨﺎﺴﺏ ﻫﺫ ﺍﻟﻁﺒﻴﻌﺔ ﻭﻨﺸﺎﻁﺎﺕ ﻻ ﺘﻨﺎﺴﺒﻬﺎ ،ﻭﻫﺫ ﺍﻟﻁﺒﻴﻌﺔ ﺘﺠﻌل ﻟ ﻨﺴﺎﻥ ﺤﺎﺠﺎﺕ ﻭﻤﻁﺎﻟﺏ ...ﻭﺘﺠﻌﻠﻪ ﺒﺎﻟﻀﺭﻭﺭﺓ ﻴﺼﺒﻭ ﻟﺘﺤﻘﻴﻕ ﻫﺫ ﺍﻟﺤﺎﺠﺎﺕ ﻭﻴﻜﻭﻥ ﻓﻲ ﺤﺎﻟﺔ ﺘﻭﺘﺭ ﻤﺎﺩﺍﻤﺕ ﻟﻡ ﺘﺤﻘﻕ ﻟﻪ ،ﻭﻋﻨﺩ ﺘﺤﻘﻘﻬﺎ ﻴﺯﻭل ﺘﻭﺘﺭ ﻭﻴﺤﺱ ﺒﺎﻟﺭﻀﺎ. ﻫﻨﺎﻟﻙ ﻟﺫﺍﺕ ﺘﺤﺼل ﻤﻥ ﻨﺸﺎﻁﺎﺕ ﻫﺎﺒﻁﺔ ﻜﺘﻨﺎﻭل ﺍﻟﻤﺨﺩﺭﺍﺕ ﻭﺍﻟﻤﻤﺎﺭﺴﺎﺕ ﺍﻟﺠﻨﺴﻴﺔ ﺍﻟﻘﺒﻴﺤﺔ ﻭﺍﻟﺘﻠﺫﺫ ﺒﻀﺭﺭ ﺃﻭ ﺘﻌﺫﻴﺏ ﺍ ﺨﺭﻴﻥ ﻭﻻ ﻴﺠﺩ ﻤﻤﺎﺭﺴﻭﻫﺎ ﻀﺎﻀﺔ ﻓﻲ ﻤﻤﺎﺭﺴﺘﻬﺎ.
ﻴﻤﻜﻥ ﻤﻘﺎﺭﻨﺔ ﺍﻟﻠﺫﺍﺕ ﻭﺍﻟﺴﻌﺎﺩﺓ ﻓﻬﻨﺎﻟﻙ ﻁﺭﻴﻘﺔ ﺤﻴﺎﺓ ﻭﻨﺸﺎﻁﺎﺕ ﺘﺤﺩﺙ ﺴﻌﺎﺩﺓ ﺃﻋﻅﻡ ﻤﻥ ﻁﺭﻴﻘﺔ ﺤﻴﺎﺓ ﺃﺨﺭ .ﻭﺍﻟﺩﻟﻴل ﻋﻠﻰ ﺫﻟﻙ ﺃﻥ ﺍﻟﻔﺭﺩ ﺇﺫﺍ ﺠﺭﺒﻬﺎ ﺴﻴﻔﻀﻠﻬﺎ ﻭﻴﺤﻜﻡ ﻋﻠﻰ ﺃﻨﻬﺎ ﺃﻋﻅﻡ ﻤﻥ ﻴﺭﻫﺎ. )(65
ﻋﺒﺩ ﺍﷲ ﺤﺴﻥ ﺯﺭﻭﻕ
ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﻫﻨﺎﻟﻙ ﺃﺸﻴﺎﺀ ﻴﻜﺎﺩ ﻴﺠﻤﻊ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺃﻨﻬﺎ ﻤﻥ ﺃﺴﺒﺎﺏ ﺍﻟﺴﻌﺎﺩﺓ ﻤ ل ﺍﻟﺼﺤﺔ ﻭﺍﻟﻤﺤﺒﺔ ﻭﺍﻟﺼﻼﺕ ﺍﻟﺤﺴﻨﺔ ﺒﺎ ﺨﺭﻴﻥ.
ﻋﻠﻰ ﺍﻟﺭ ﻡ ﻤﻥ ﺃﻥ ﻟﻠﺴﻌﺎﺩﺓ ﻤﻌﺎﻴﻴﺭ ﻤﻭﻀﻭﻋﻴﺔ ﺇﻻ ﺃﻨﻪ ﻻ ﻴﺠﻭﺯ ﻭﺼﻑ ﺸﺨﺹ ﺒﺄﻨﻪ ﺴﻌﻴﺩ ﺩﻭﻥ ﺃﻥ ﻴﺸﻌﺭ ﻫﻭ ﺒﺎﻟﺴﻌﺎﺩﺓ. ﻤﻘﻭﻤﺎﺕ ﺍﻟﺴﻌﺎﺩﺓ ﻭﺃﺴﺒﺎﺒﻬﺎ :
ﺘﻌﺭﻑ ﺍﻟﺴﻌﺎﺩﺓ ﺒﺄﻨﻬﺎ ﺭﻀﺎ ﻋﺎﻡ ﻋﻥ ﺍﻟﺤﻴﺎﺓ ﺒﺘﺤﻘﻕ ﺍﻟﺭ ﺒﺎﺕ ﻭﺍ ﻫﺩﺍﻑ ﻭﺍﻟﻤﻘﺎﺼﺩ ﺃﻭ ﺒﺘﺤﻘﻕ ﺍﻟﺫﺍﺕ ،ﻭﻫﺫﺍ ﺍﻟﺭﻀﺎ ﻴﺘﻤ ل ﻓﻲ ﺍﻟﺭﻀﺎ ﻋﻥ ﺍﻟﺤﻴﺎﺓ ﺍﻻﻗﺘﺼﺎﺩﻴﺔ ،ﻭﻤﻌﻨﺎﻫﺎ ﺘﺤﻘﻕ ﺍﻟﻀﺭﻭﺭﻴﺎﺕ ﻭﺍﻟﺤﺎﺠـﺎﺕ ﻭﺍﻟﻜﻤﺎﻟﻴﺎﺕ ﻭﺍﻟﺸﻌﻭﺭ ﺒﺎﻟﺼﺤﺔ ﻭﺍﻟﺭﻀﺎ ﻋﻥ ﺍﻟﺤﻴﺎﺓ ﺍ ﺴﺭﻴﺔ ﺍﻟﻌﻼﻗﺔ ﺍﻟﺯﻭﺠﻴﺔ -ﻭﺍﻟﺭﻀﺎ ﻋﻥ ﺍﻟﻌﻤل ﻭﺍﻟﻌﻼﻗﺎﺕ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ -ﺍﻟﺼﺩﺍﻗﺔ ﻭﺭﻀﺎ ﺍﻟﻔﺭﺩ ﻋﻥ ﺴﻠﻭﻜﻪ ﻭﺘﺼﺭﻓﺎﺘﻪ ﺍ ﺨﻼﻗﻴﺔ ﻭﺍﻟﺩﻴﻨﻴﺔ ﻭﺃﺩﺍﺀ ﺍﻟﻭﺍﺠﺒﺎﺕ ﺍﻟﻤﺘﺼﻠﺔ ﺒﻬﻤﺎ ﻭﺍﻟﺭﻀﺎ ﻋﻥ ﺍﻟﻭﻀﻊ ﺍﻟﺴﻴﺎﺴﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ﻋﺎﻤﺔ ﻭﺍ ﻤﻥ ﻋﻠﻰ ﺍﻟﻨﻔﺱ ﻭﺍﻟﻤﺎل ﻭﺍﻟﻌﺭ ﻭﺍ ﻤﻥ ﺍﻟﻤﻌﺎﺭﻑ ﻋﻥ ﺍﻟﻜﻭﻥ ﺍﻟﻌﻘﺩﻱ ﺒﺯﻭﺍل ﺍﻟﺠﻬل ﻭﺍﻟﺸﻜﻭﻙ ﻭﺍ ﻭﻫﺎﻡ ﻭﺍﻟ ﺒﺎﺕ ﻋﻠﻰ ﺒﻌ ﻭﺍﻹﻨﺴﺎﻥ ﻭﺍﻟﻤﺠﺘﻤﻊ.
ﺍﻟﺤﻴﺎﺓ ﺍﻻﻗﺘﺼﺎﺩﻴﺔ :ﺘﺤﻘﻕ ﺍﻟﻀﺭﻭﺭﻴﺎﺕ ﻭﺍﻟﺤﺎﺠﺎﺕ ﻭﺍﻟﻜﻤﺎﻟﻴﺎﺕ ﺒﺎ ﻜل ﻭﺍﻟﺸﺭﺏ ﻭﺍﻟﻤﻠﺒﺱ ﻭﺍﻟﻤﺴﻜﻥ ﻭﺴﺒل ﺍﻟﺘﻨﻘل ﻭﺍﻟﻌﻼ ﻭﺍﻟﺘﻌﻠﻴﻡ ﻭﻭﺴﺎﺌل ﺍﻟﺘﺭﻓﻴﻪ ﻭﻗﻀﺎﺀ ﻭﻗﺕ ﺍﻟﻔﺭﺍ .ﻭﻓﻲ ﺤﺩﻴﺙ ﺍﻟﺭﺴﻭل ﺃﺸﺎﺭ ﺇﻟﻰ ﻫﺫﺍ ﺍﻟﻨﻭ ﻤﻥ ﻤﻘﻭﻤﺎﺕ ﺍﻟﺴﻌﺎﺩﺓ ” ﺃﺭﺒﻌﺔ ﻤﻥ )( 1 ﺍﻟﺴﻌﺎﺩﺓ :ﺍﻟﻤﺭﺃﺓ ﺍﻟﺼﺎﻟﺤﺔ ﻭﺍﻟﻤﺴﻜﻥ ﺍﻟﻭﺍﺴﻊ ﻭﺍﻟﺠﺎﺭ ﺍﻟﺼﺎﻟﺢ ﻭﺍﻟﻤﺭﻜ ﺍﻟﻬﻨﻲ “. ﺍﻟﺼﺤﺔ :ﺇﻥ ﻤﻥ ﺃﻫﻡ ﻤﻘﻭﻤﺎﺕ ﺍﻟﺴﻌﺎﺩﺓ ﺍﻟﺼﺤﺔ ﻓﻘﺩ ﻜﺎﻥ ﺍﻟﺭﺴﻭل ﻴﺩﻋﻭ ﺍﷲ ﺃﻥ ﻴﺴﻠﻤﻪ ﻤﻥ ﻋﻭﺍﺌﻕ ﺍﻟﺴﻌﺎﺩﺓ ﻭﺍ ﻤﻭﺭ ﺍﻟﺴﻠﺒﻴﺔ ﻜﺎﻟﻤﺭ ﻭﺍﻟﻔﻘﺭ ،ﻓﻜﺎﻥ ﻤﻥ ﺩﻋﺎﺌﻪ ” ﺍﻟﻠﻬﻡ ﻋﺎﻓﻨﻲ ﻓﻲ ﺴﻤﻌﻲ ﺍﻟﻠﻬﻡ ﻋﺎﻓﻨﻲ ﻓﻲ ﺒﺼﺭﻱ ﺍﻟﻠﻬﻡ ﺇﻨﻲ ﺃﻋﻭﺫ ﺒﻙ ﻤﻥ ﺍﻟﻜﻔﺭ ﻭﺍﻟﻔﻘﺭ )( 2 ﺍﻟﻠﻬﻡ ﺇﻨﻲ ﺃﻋﻭﺫ ﺒﻙ ﻤﻥ ﻋﺫﺍ ﺍﻟﻘﺒﺭ ﻻ ﺇﻟﻪ ﺇﻻ ﺃﻨﺕ “.
ـــــــــــــــــــــــــــــــــــــــــــــ )(1 )(2
ﺃﺨﺭﺠﻪ ﺍﺒﻥ ﺤﺒﺎﻥ ﻓﻲ ﺼﺤﻴﺤﻪ 9ﺤﺩﻴﺙ ﺭﻗﻡ 4032 ،ﻋﻥ ﺴﻌﺩ ﺒﻥ ﺃﺒﻲ ﻭﻗﺎﺹ. ﻓﺘ ﺍﻟﺒﺎﺭ ﺸﺭ ﺼﺤﻴ ﺍﻟﺒﺨﺎﺭﻱ ، 9 ،ﺹ.104 )(66
ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻔﻠﺴﻔﺔ
ﻤﻔﻬﻭﻡ ﺍﻟﺴﻌﺎﺩﺓ ﻤﻥ ﻤﻨﻅﻭﺭ ﺇﺴﻼﻤﻲ
ﻭﺍﻟﻌﺎﻫﺎﺕ ﻭﺍﻟﺼﺤﺔ ﻋﺒﺎﺭﺓ ﻋﻥ ﺴﻼﻤﺔ ﺍﻟﺠﻭﺍﺭ ﻭﺍﻟﺤﻭﺍﺱ ﻭﺍﻟﺨﻠﻭ ﻤﻥ ﺍ ﻤﺭﺍ ﻭﻋﺩﻡ ﺍﻟﻀﻌﻑ ﻭﺍﻟﻌﺠﺯ ﻜﻤﺎ ﺃﻥ ﻤﻥ ﺃﻫﻡ ﻤﻘﻭﻤﺎﺕ ﺍﻟﺴﻌﺎﺩﺓ ﺍﻟﻀﺭﻭﺭﻴﺔ ﺍﻟﺼﺤﺔ ﺍﻟﻌﻘﻠﻴﺔ )( 1 ﻭﺍﻟﻨﻔﺴﻴﺔ.
ﺍﻟﻌﻼﻗﺔ ﺍﻟﺯﻭﺠﻴﺔ :ﻴﻘﻭل ﺍﷲ ﺘﻌﺎﻟﻰ } :ﻭﺠﻌل ﻟﻜﻡ ﻤﻥ ﺃﻨﻔﺴﻜﻡ ﺃﺯﻭﺍﺠ ﹰﺎ ﻟﺘﺴﻜﻨﻭﺍ ﺇﻟﻴﻬﺎ ﻭﺠﻌل ﺒﻴﻨﻜﻡ ﻤﻭﺩﺓ ﻭﺭﺤﻤﺔ { ]ﺍﻟﺭﻭﻡ .[21 :ﻴﻘﻭل ﺍﻟﺭﺴﻭل ” ﺍﻟﺯﻭﺍ ﻤﻥ ﻋﻥ ﺴﻨﺘﻲ ﻓﻠﻴﺱ ﻤﻨﻲ “ ) ” (2ﻫﻼ ﺒﻜﺭﹰﺍ ﺘﻼﻋﺒﻬﺎ ﻭﺘﻼﻋﺒﻙ “)” (3 ﺴﻨﺘﻲ ﻓﻤﻥ ﺭ )( 4 ﺘﺯﻭﺠﻭﺍ ﺍﻟﻭﻟﻭﺩ ﺍﻟﻭﺩﻭﺩ “ ﺇﻥ ﺍﻟﻤﺘﺯﻭﺠﻴﻥ ﺃﻜﺒﺭ ﺴﻌﺎﺩﺓ -ﺒﻭﺠﻪ ﻋﺎﻡ -ﻤﻥ ﺍﻟﻌﺯﺍﺏ )( 5 ﻭﺍ ﺭﺍﻤل ﻭﺍﻟﻤﻁﻠﻘﻴﻥ.
ﻭﻟﻜﻥ ﻨﻭﻋﻴﺔ ﺍﻟﺯﻭﺍ ، .ﻭﺍﻟﺭﺠﺎل ﻴﺤﺼﻠﻭﻥ ﻋﻠﻰ ﻭﻟﻜﻥ ﻟﻴﺱ ﻤﺎ ﻴﺴﻌﺩ ﺍﻟﺯﻭﺍ ﺇﺸﺒﺎ ﺃﻜ ﺭ ﻤﻥ ﺍﻟﺯﻭﺍ ﺇﺫﺍ ﻤﺎ ﻗﻭﺭﻨﻭﺍ ﺒﺎﻟﻨﺴﺎﺀ) . (6ﻭﻤﻤﺎ ﻴﺴﺎﻋﺩ ﻋﻠﻰ ﺍﻟﺴﻌﺎﺩﺓ ﺍﻟﺯﻭﺠﻴﺔ ﺍﺴﺘﻌﺩﺍﺩ ﺍﻟﺯﻭﺠﻴﻥ ﻟﻠﻤﺴﺎﻋﺩﺓ ﺍﻟﻌﻤﻠﻴﺔ ﻭﺍﻟﺼﺤﺒﺔ ﻭﻜ ﺭﺓ ﺍﻟﻭﻗﺕ ﺍﻟﺫﻱ ﻴﻘﻀﻴﻪ ﺍﻟﺯﻭﺠﺎﻥ ﻤﻌﺎ ﻭﺍﻻﺘﻔﺎﻕ ﻋﻠﻰ ﺍﻟﻤﺴﺎﺌل ﺍﻟﻤﺸﺘﺭﻜﺔ ﻜﺎ ﻤﻭﺭ ﺍﻟﻤﺎﺩﻴﺔ ﻭﺍﻟﺒﺤﺙ ﻋﻥ ﺍﻟﺤﻠﻭل ﻟﻠﻤﺸﺎﻜل ﺍﻟﺘﻲ )( 1 ﺘﻁﺭﺃ ﻋﻠﻰ ﺍﻟﻌﻼﻗﺔ ﻭﺍﻟﺩﻋﻡ ﺍﻟﻤﺘﺒﺎﺩل.
ﺍﻟﺼﺩﺍﻗﺔ ﻭﺍﻹ ﺎ :ﺍﻹﺨﺎﺀ ﻀﺭﻭﺭﻱ ﻟﺤﻴﺎﺓ ﺍﻟﻔﺭﺩ ﻭﻟﺒﻨﺎﺀ ﺍﻟﻤﺠﺘﻤﻊ ﻭﻤﺅﺴﺴﺎﺘﻪ ، ﻭﻀﺭﻭﺭﻱ ﻟﻠﺒﻨﺎﺀ ﺍﻟﺤﻀﺎﺭﻱ ﻟﻸﻤﺔ ﺍﻹﺴﻼﻤﻴﺔ ،ﻭﻋﻠﻴﻪ ﺘﻌﺘﻤﺩ ﺴﻌﺎﺩﺓ ﺍﻟﻔﺭﺩ ﻭﺍﻟﻤﺠﺘﻤﻊ . ـــــــــــــــــــــــــــــــــــــــــــــ
)(1 ﺘﺘﻤ ل ﺍﻟﺼﺤﺔ ﺍﻟﻨﻔﺴﻴﺔ ﻓﻲ ﺃﻥ ﻴﻜﻭﻥ ﺍﻹﻨﺴﺎﻥ ﺨﺎﻟﻴﺎ ﻤﻥ ﺍ ﻤﺭﺍ ﺍﻟﻌﺼﺒﻴﺔ ﻜﺎﻟﻘﻠﻕ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻟﻌﺼﺎﺏ ﺍﻟﻘﻬﺭﻱ ﻭﺍﻟﻭﺴﻭﺍﺱ ﻭﺍﻟﻔﺯ ﻭﺨﺎﻟﻴﺎ ﻤﻥ ﺍ ﻤﺭﺍ ﺍﻟﺫﻫﺎﻨﻴﺔ ﻜﺎﻟﻔﺼﺎﻡ ﻭﺍﻟﺒﺭﻨﻭﻴﺎ ،ﻭﺘﺸﻤل ﺍﻟﺫﻫﺎﻨﻴﺔ ﺍﻟﻌﻀﻭﻴﺔ ﻜﺎﻟﻬﺫﻴﺎﻥ ﻭﺫﻫﺎﻥ ﺍﻟﻜ ﺒﺔ ﻭﺍﻟﻬﻭﺱ ﺍﻟﺩﻭﺭﻱ ﻭﺍﻟﻜ ﺒﺔ ﺍﻟﺫﻫﻨﻴﺔ ﻭ ﻴﺭﻫﺎ ﻭﺍ ﻤﺭﺍ ﺍﻟﺘﺨﻠﻑ ﺍﻟﻌﻘﻠﻲ ﺇﻟﺘﻬﺎﺒﺎﺕ ﺍﻟﻤ ﻭﺫﻫﺎﻥ ﺍﻟﺼﺭ ﻭﺫﻫﺎﻥ ﺍﻟﻜﺤﻭل ﻭ ﻴﺭﻫﺎ ﻭﻴﻜﻭﻥ ﺨﺎﻟﻴﺎ ﻤﻥ ﺃﻤﺭﺍ ﻭﺍ ﻤﺭﺍ ﺍﻟﺴﺎﻴﻜﻭﺴﻭﻤﺎﺘﻴﺔ ﻭﺍﻹﻀﻁﺭﺍﺒﺎﺕ ﺍﻟﺴﺎﻴﻜﻠﻭﺠﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭ ﻴﺭﻫﺎ. )(2 ﺠﺎﺀ ﻓﻲ ﺍﻟﺘﺭﻤﺫﻱ ﻓﻲ ﺠﺎﻤﻌﻪ ﻜﺘﺎﺏ 9ﺒﺎﺏ ﺍﻟﻨﻜﺎ ﻤﻥ ﺴﻨﻥ ﺍﻟﻤﺭﺴﻠﻴﻥ .421/5 ، )(3 ﺠﺎﺀ ﻓﻲ ﺍﺒﻥ ﺤﺒﺎﻥ ﻓﻲ ﺼﺤﻴﺤﻪ ﺤﺩﻴﺙ ﺭﻗﻡ 6518ﻋﻥ ﺠﺎﺒﺭ ﺒﻥ ﻋﺒﺩ ﺍﷲ. )(4 ﺃﺨﺭﺠﻪ ﺍﺒﻥ ﺤﺒﺎﻥ ﻓﻲ ﺼﺤﻴﺤﻪ ﻋﻥ ﺃﻨﺱ ﺒﻥ ﻤﺎﻟﻙ ﺍﻟﺠﺯﺀ ﺍﻟﺘﺎﺴﻊ ﺤﺩﻴﺙ ﺭﻗﻡ ، 4028 ﻭﺤﺩﻴﺙ ﺭﻗﻡ ، 4056ﻭﻋﻥ ﻤﻌﻘل ﺒﻥ ﻴﺴﺎﺭ 19ﺤﺩﻴﺙ ﺭﻗﻡ .4057 )(5 ﺴﺎﻴﻜﻭﻟﻭﺠﻴﺔ ﺍﻟﺴﻌﺎﺩﺓ ،ﻤﺎﻴﻙ ﺃﺭﺠﺎﺒل ،ﺘﺭﺠﻤﺔ ﻓﻴﺼل ﻋﺒﺩ ﺍﻟﻘﺎﺩﺭ ﻴﻭﻨﺱ ،ﻋﺎﻟﻡ ﺍﻟﻤﻌﺭﻓﺔ ، ﺍﻟﻜﻭﻴﺕ 1987 ،ﻡ. )(6 ﺍﻟﻤﺼﺩﺭ ﻨﻔﺴﻪ ،ﺹ .31 )(1 ﺍﻟﻤﺼﺩﺭ ﻨﻔﺴﻪ ،ﺹ .31
)(67
ﻋﺒﺩ ﺍﷲ ﺤﺴﻥ ﺯﺭﻭﻕ
ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﻓﺎﻹﻨﺴﺎﻥ ﻻ ﻴﻤﻜﻥ ﺃﻥ ﻴﺤﻘﻕ ﺫﺍﺘﻪ ﻭﺭ ﺒﺎﺘﻪ ﺇﻻ ﻓﻲ ﺠﻤﺎﻋﺔ ﻭﻻ ﻴﺴﺘﻁﻴﻊ ﺘﺤﻘﻴﻕ ﺍﻟﻘﻴﻡ ﺍﻟﺨﻠﻘﻴﺔ ﺇﻻ ﻓﻲ ﺠﻤﺎﻋﺔ ،ﻭﻗﺩ ﻗﻴل :ﺍﻹﻨﺴﺎﻥ ﻜ ﻴﺭ ﻭﻗﻭﻱ ﺒ ﺨﻭﺍﻨﻪ ﻭﺃﺼﺩﻗﺎﺌﻪ .ﺇﻥ ﻜل ﺸﺨﺹ ﻤﺤﺘﺎ ﺇﻟﻰ ﺼﺩﻴﻕ ﻋﻨﺩ ﺤﺴﻥ ﺍﻟﺤﺎل ﻭﺴﻭﺀ ﺍﻟﺤﺎل ،ﻓﻌﻨﺩ ﺴﻭﺀ ﺍﻟﺤﺎل ﻤﺤﺘﺎ ﺇﻟﻰ ﻤﻌﻭﻨﺔ ﺍﻹﺨﻭﺍﻥ ﻭﺘﺴﻠﻴﺘﻬﻡ ﻋﻨﺩ ﺍﻟﻬﻤﻭﻡ ،ﻓﺎ ﻴﺒﺙ ﻫﻤﻭﻤﻪ ﺨﻴﻪ ﻓﻴﻨﻔﺱ ﻋﻨﻬﺎ ، ﻭﻋﻨﺩ ﺤﺴﻥ ﺍﻟﺤﺎل ﻴﻔﺭ ﺒﻬﻡ ﻭﻴﺄﻨﺱ ﺒﻬﻡ ،ﻭﺍﻹﺨﺎﺀ ﺯﻴﻨﺔ ﺍﻹﻨﺴﺎﻥ ﻴﺠﺩ ﻓﻲ ﺤﺒﻪ ﻟ ﺨﺭﻴﻥ ﻭﻋﻭﻨﻪ ﻟﻬﻡ ﺴﻌﺎﺩﺓ ﻻ ﺘﺩﺍﻨﻴﻬﺎ ﺴﻌﺎﺩﺓ ،ﻨﻪ ﻴﺸﻌﺭ ﺒﺄﻨﻪ ﺴﺒﺏ ﺴﻌﺎﺩﺘﻬﻡ ﻭﺘﺨﻔﻴﻑ ﺁﻻﻤﻬﻡ ،ﻴﻘﻭل ” : ﻼ ﺔ ﻤﻥ ﻜﻥ ﻓﻴﻪ ﻭﺠﺩ ﺤﻼﻭﺓ ﺍﻹﻴﻤﺎﻥ ﺃﻥ ﻴﻜﻭﻥ ﺍﷲ ﻭﺭﺴﻭﻟﻪ ﺃﺤ ﺇﻟﻴﻪ ﻤﻤﺎ ﺴﻭﺍﻫﻤﺎ ﻭﺃﻥ ﻴﺤ ﺍﻟﻤﺭ ﻻ ﻴﺤﺒﻪ ﺇﻻ ﷲ “ (2).ﻗﺎل ﺍﻟﻐﺯﺍﻟﻲ : ﺍ ﺨﻭﺓ ﻤﺤﺒﺔ ﻭﺍﻟﻤﺤﺒﺔ ﺘﺘﺒﻊ ﺍﻟﻤﻭﺍﺀﻤﺔ ﻭﺍﻟﻤﻼﺀﻤﺔ ﻭﺍﻟﻤﻭﺍﻓﻘﺔ ،ﺇﻥ ﺃﺨﻭﺓ ﺍﻹﺴﻼﻡ ﺘﻨﺘﺞ ﻤﻥ ﺍﻟﻌﻘﻴﺩﺓ ﻭﺍﻟﻔﻜﺭ ﺍﻟﻤﺸﺘﺭﻙ ﻭﻤﻥ ﻭﺤﺩﺓ ﺍﻟﻬﺩﻑ ﻭﺍﻟﻐﺎﻴﺔ .ﻭﻟﻌل ﺃﻭل ﻤﺎ ﻴﻭﻓﺭ ﺍ ﺼﺩﻗﺎﺀ ﺒﻌﻀﻬﻡ ﻟﺒﻌ ﺍﻟﺘﺤﺴﻴﻥ ﺍﻟﻔﻭﺭﻱ ﻟﻠﺤﺎﻟﺔ ﺍﻟﻤﻌﻨﻭﻴﺔ ﺒﺎﻟﻤﺴﺎﻋﺩﺓ ﺍﻟﻌﻤﻠﻴﺔ ﻭﺍﻟﺩﻋﻡ ﺍﻻﺠﺘﻤﺎﻋﻲ ﻓﻲ ﺼﻭﺭﺓ ﺘﻌﺎﻁﻑ ﺃﻭ ﻨﺼﺎﺌ ﻭﺍﻟﻤﺸﺎﺭﻜﺔ ﻓﻲ ﺍ ﻨﺸﻁﺔ) ، (3ﻓﺎﻹﺴﻼﻡ ﻴﺤﺙ ﻋﻠﻰ ﻭﻴﺘﻔﻘﺩ ﻭﻴﻭﺍﺴﻴﻪ ﻭﻴﻨﺼﺤﻪ ﻭﻴﺩﺍﻓﻊ ﺍﻟﺴﻼﻡ ﻋﻠﻴﻪ ﺇﺫﺍ ﻟﻘﻴﻪ ﻭﻋﻴﺎﺩﺘﻪ ﺇﺫﺍ ﻤﺭ ﻋﻨﻪ ،ﻜﻤﺎ ﻴﺤﺙ ﻋﻠﻰ ﺍﻟﺩﻋﺎﺀ ﻭﺍﻟﻭﻓﺎﺀ ﻭﺍﻹﺨﻼﺹ ﻟﻪ ﻭﺇﻅﻬﺎﺭ ﺍﻟﻤﺤﺒﺔ ﻟﻪ ” ﺃﻥ ﻴ ﺒﺭ ﺇﺫﺍ ﺃﺤﺒﻪ ﺃﻨﻪ ﻴﺤﺒﻪ “ .ﻓﺎﻜﺘﺴﺎﺏ ﺍ ﺼﺩﻗﺎﺀ ﻭﺍﻟﺤﻔﺎﻅ ﻋﻠﻴﻬﻡ ﻴﻌﺘﻤﺩ ﻋﻠﻰ ﺍﻟﻘﺩﺭﺓ ﻋﻠﻰ )( 4 ﺍﻟﺘﺩﻋﻴﻡ ﻭﺃﺩﺍﺀ ﺍﻻﻟﺘﺯﺍﻤﺎﺕ ﻭﺍﻟﻤﺠﺎﻤﻠﺔ ﻭﺍﻟﺘﻌﺒﻴﺭ ﻋﻥ ﺍﻟﻤﺤﺒﺔ. ﺍﻟﺴﻴﺭﺓ ﺍﻟﺤﺴﻨﺔ ﺒﻴﻥ ﺍﻟﻨﺎﺱ :ﺇﻥ ﻤﻥ ﺍ ﻤﻭﺭ ﺍﻟﺘﻲ ﺘﺩﺨل ﺍﻟﺴﻌﺎﺩﺓ ﻭﺍﻟﺭﻀﺎ ﻓﻲ ﻨﻔﺱ ﺍﻹﻨﺴﺎﻥ ﺍﻟﺴﻤﻌﺔ ﺍﻟﺤﺴﻨﺔ ﻭﺍﻟﺴﻴﺭﺓ ﺍﻟﻁﻴﺒﺔ ﺒﻴﻥ ﺍﻟﻨﺎﺱ ،ﻟﻜﻥ ﺍﻟﻤﺅﻤﻥ ﻻ ﻴﺒﺘﻐﻲ ﺍﺒﺘﺩﺍﺀ ﻤﻥ ﺃﻋﻤﺎﻟﻪ ﻨﺎﺀ ﺍﻟﻨﺎﺱ ﻋﻠﻴﻪ ﻭﻟﻜﻥ ﻨﺎﺀ ﺍﻟﻨﺎﺱ ﻋﻠﻴﻪ ،ﻗﺩ ﻴﻠﺯﻡ ﻤﻥ ﺃﻓﻌﺎﻟﻪ ﺩﻭﻥ ﻗﺼﺩ ﻤﻨﻪ ﻟﺫﻟﻙ ،ﻭﻭﺍﺠﺏ ﻋﻠﻰ ﺃﻓﺭﺍﺩ ﺍﻟﻤﺠﺘﻤﻊ ﺍﻟ ﻨﺎﺀ ﻋﻠﻰ ﺍﻟﻤﺤﺴﻨﻴﻥ ﻤﻨﻬﻡ .ﻭﻴﺨﺘﻠﻑ ﻤﻔﻬﻭﻡ ﺍﻟﺴﻴﺭﺓ ﺍﻟﺤﺴﻨﺔ ﻋﻥ ﻤﻔﻬﻭﻡ ﺍﻟﺸﻬﺭﺓ ﻭﺍﻟﺼﻴﺕ ﺍﻟﺘﻲ ﻴﻌﺘﺒﺭﻫﺎ ﺍﻟﺒﻌ ﻤﻥ ﺃﺴﺒﺎﺏ ﺍﻟﺴﻌﺎﺩﺓ ﻭﺍﻟﺘﻲ ﻴﻌﺒﺭﻭﻥ ﻋﻨﻬﺎ ﺒﺄﻨﻬﺎ ﺸﻌﻭﺭ ﺍﻟﺸﺨﺹ ﺒﺎﻋﺘﺭﺍﻑ ﺍﻟﻨﺎﺱ ﺒﻤﺎ ﻗﺩﻡ ﻤﻥ ﺃﻋﻤﺎل ﻭﺍﻟﻠﺫﺓ ـــــــــــــــــــــــــــــــــــــــــــــ )(2 ﺃﺨﺭﺠﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﻜﺘﺎﺏ ﺍﻹﻴﻤﺎﻥ ﺤﺩﻴﺙ ﺭﻗﻡ 15ﻭﺃﺨﺭﺠﻪ ﻤﺴﻠﻡ ﻓﻲ ﺍﻹﻴﻤﺎﻥ ﺤﺩﻴﺙ ﺭﻗﻡ ، 60ﻭﺃﺨﺭﺠﻪ ﺍﻟﺘﺭﻤﺫﻱ ﻓﻲ ﺍﻹﻴﻤﺎﻥ ﺤﺩﻴﺙ ﺭﻗﻡ .2548 )(3 ﺍﻟﻤﺼﺩﺭ ﻨﻔﺴﻪ ،ﺹ .33 )(4 ﺍﻟﻤﺼﺩﺭ ﻨﻔﺴﻪ ،ﺹ .33
)(68
ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻔﻠﺴﻔﺔ
ﻤﻔﻬﻭﻡ ﺍﻟﺴﻌﺎﺩﺓ ﻤﻥ ﻤﻨﻅﻭﺭ ﺇﺴﻼﻤﻲ
ﺍﻟﻨﺎﺘﺠﺔ ﻭﺍﻟﺘﻲ ﺘﻜﻭﻥ ﺒﺎﻋ ﺔ ﻟﻠﻌﻤل ﻓ ﺫﺍ ﺴﺎﻋﺩ ﺍﻟﻔﻘﺭﺍﺀ ﻓ ﻨﻪ ﻴﻔﻌل ﺫﻟﻙ ﻟﻜﻲ ﻴﻘﺎل ﺇﻨﻪ ﺸﺨﺹ ﻤﺤﺴﻥ ﻭﺇﺫﺍ ﺃﻟﻘﻰ ﺤﺩﻴ ﺎ ﺃﻭ ﻜﺘﺏ ﻜﺘﺎﺒﺎ ﺃﻭ ﺒﺤ ﺎ ﻓ ﻨﻪ ﻴﺭﻴﺩ ﺃﻥ ﻴﻘﺎل ﺇﻨﻪ ﻋﺎﻟﻡ ﺃﻭ ﻤﻔﻜﺭ ﺃﻭ ﺃﺩﻴﺏ ﺃﻭ ﻴﺭﻫﺎ ﻤﻥ ﻋﺒﺎﺭﺍﺕ ﺍﻟ ﻨﺎﺀ ﻭﺍﻟﻤﺩ ، .ﻭﻗﺩ ﺘﺼل ﺭ ﺒﺔ ﺍﻹﻨﺴﺎﻥ ﻟﻨﻴل ﺍﻟﻤﻜﺎﻨﺔ ﻭﺍﻟﺸﺭﻑ ﺇﻟﻰ ﺤﺏ ﺍﻟﻌﻠﻭ ﻭﺍﻟﺴﻴﻁﺭﺓ ﻭﺍﻟﺤﺼﻭل ﻋﻠﻰ ﺍﻟﻘﻭﺓ ﻭﺍﻟﻨﻔﻭﺫ .ﻫﺫ ﺍﻟﺭ ﺒﺎﺕ ﻜﺎﺫﺒﺔ ﻭﻤﻨﺤﺭﻓﺔ ﻭﻴﻨﻬﻰ ﻋﻨﻬﺎ ﺍﻟﺩﻴﻥ ﻓﺎﻹﺴﻼﻡ ﻴﻨﻬﻰ ﻋﻥ ﺍﻟﺘﻁﻠﻊ ﺇﻟﻰ ﺍﻟﺸﻬﺭﺓ ﻭﺍﻟﺼﻴﺕ ﻭﺤﺏ ﺍﻟﻌﻠﻭ ﻭﻴﺤﺙ ﺃﻥ ﻴﻜﻭﻥ ﺍﻟﻌﻤل ﷲ.
ﻟﻘﺩ ﺍﻨﺘﺸﺭ ﺒﻴﻥ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻁﻠﺏ ﺍﻟﺸﻬﺭﺓ ﻭﺍﻟﺼﻴﺕ ﻭﺍﻟﻤﻜﺎﻨﺔ ،ﻭﺼﺎﺭﺕ ﺤﻅﻭﻅ ﺍﻟﺩﻨﻴﺎ ﻫﻲ ﺍﻟﺘﻲ ﺘﺩﻓﻊ ﻤﻌﻅﻤﻬﻡ ﻟﻠﻌﻤل ،ﻭﻋﻠﻰ ﻫﺫﺍ ﻨﺭﺒﻲ ﺃﺒﻨﺎﺀﻨﺎ ﻭﺇﻟﻰ ﻫﺫﺍ ﺘﻬﺩﻑ ﻤﻌﻅﻡ ﻭﺴﺎﺌل ﺃﻋﻼﻤﻨﺎ ﻭﻤﺅﺴﺴﺎﺘﻨﺎ ،ﻭﻟﻜﻲ ﻨﺘﻐﻠﺏ ﻋﻠﻰ ﻫﺫﺍ ﺍﻟﺩﺍﺀ ﺍﻟﻌﻀﺎل ﻨﺤﺘﺎ ﺇﻟﻰ ﺠﻬﺎﺩ ﻟﻠﻨﻔﺱ ﻜﺒﻴﺭ ﻭﺇﻟﻰ ﺘﺭﺒﻴﺔ ﺃﺒﻨﺎﺌﻨﺎ ﻭﺃﻨﻔﺴﻨﺎ ﻟﻜﻲ ﻨﺨﻠﺹ ﺍﻟﻌﻤل ﷲ .ﻴﻘﻭل ﺍﻟﺭﺴﻭل ” ﻤﻥ ﺴﻤﻊ ﺴﻤﻊ ﺍﷲ ﺒﻪ ﻭﻤﻥ ﻴﺭﺍ ﻲ ﻴﺭﺍ ﻲ ﺍﷲ ﺒﻪ “) (1ﻭﻴﻘﻭل ” ﺇﻥ ﺍﷲ ﺘﻌﺎﻟﻰ ﻴﺤ ﺍﻟﻌﺒﺩ ﺍﻟﺘﻘﻲ ﺍﻟ ﻨﻰ ﺍﻟ ﻔﻲ “) (2ﻭﻓﻲ ﺍﻟﻘﺭﺁﻥ } ﺘﻠﻙ ﺍﻟﺩﺍﺭ ﺍ ﺭﺓ ﻨﺠﻌﻠﻬﺎ ﻟﻠﺫﻴﻥ ﻻ ﻴﺭﻴﺩﻭﻥ ﻋﻠﻭﹰﺍ ﻓﻲ ﺍﻷﺭﺽ ﻭﻻ ﻓﺴﺎﺩﹰﺍ { ]ﺍﻟﻘﺼﺹ .[83 : ﺍﻟﻌﻤل :ﻴﻌﺘﻤﺩ ﺍﻟﺭﻀﺎ ﻋﻥ ﺍﻟﻌﻤل ﻋﻠﻰ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻹﻨﺴﺎﻨﻴﺔ ﺩﺍﺨل ﺍﻟﺘﺩﺭ ﺍﻟﻭﻅﻴﻔﻲ ﻓﺎﻟﻤﺭﺅﺴﻭﻥ ﻴﻜﻭﻨﻭﻥ ﺃﻜ ﺭ ﺴﻌﺎﺩﺓ ﻓﻲ ﻅل ﺃﺴﺎﻟﻴﺏ ﻤﻌﻴﻨﺔ ﻤﻥ ﺍﻹﺸﺭﺍﻑ ،ﻭﺨﺎﺼﺔ ﺘﻠﻙ ﺍﻟﺘﻲ ﺘﺘﺼﻑ ﺒﺎﻟﺘﻘﺩﻴﺭ ﻤﻥ ﺠﺎﻨﺏ ﺍﻟﻤﺸﺭﻑ ﻭﺍﻟﺘﺸﺠﻴﻊ ﻋﻠﻰ ﺍﻟﻤﺸﺎﺭﻜﺔ ﻓﻲ ﺍﺘﺨﺎﺫ ﺍﻟﻘﺭﺍﺭ ، ﻭﻤﻤﺎ ﻴﺴﺒﺏ ﻋﺩﻡ ﺍﻻﺭﺘﻴﺎ ﻓﻲ ﺍﻟﻌﻤل ﻤﻤﺎﺭﺴﺔ ﺍﻟﻤﺸﺭﻓﻴﻥ ﻋﻠﻰ ﺍﻟﻌﻤل ﻀﻐﻭﻁﺎ ﻤﻥ ﺃﺠل ﻤﺯﻴﺩ ﻤﻥ ﺍﻟﻌﻤل ﺃﻭ ﻋﻨﺩﻤﺎ ﻴﻌﻁﻭﻥ ﺃﻭﺍﻤﺭ ﺘﻠﻘﺎﺌﻴﺔ ﺩﻭﻥ ﺍﺴﺘﺸﺎﺭﺓ ﺍﻟﻌﺎﻤﻠﻴﻥ (1).ﻭﻤﻥ ﺃﺴﺒﺎﺏ ﺍﻟﺭﻀﺎ ﻋﻥ ﺍﻟﻌﻤل ﺍ ﺠﺭ ﺍﻟﻤﺠﺯ ﻭﺍﻟﻤﻘﺩﺭﺓ ﻭﺍﻟﻜﻔﺎﺀﺓ ﻋﻠﻰ ﺃﺩﺍﺌﻪ ﻭﺍﻟﺭ ﺒﺔ ﻓﻴﻪ.
ﻭﻜﺫﻟﻙ ﺘﻌﺘﻤﺩ ﺍﻟﺴﻌﺎﺩﺓ ﻋﻠﻰ ﺤﺴﻥ ﺍﻟﻌﻼﻗﺔ ﺒﻴﻥ ﺍﻟﻔﺭﺩ ﻭﺍ ﻗﺎﺭﺏ ﻭﺍﻟﺠﻴﺭﺍﻥ ﻭﺍ ﻁﻔﺎل ﻭﺍ ﺒﺎﺀ ﻭﺍﻟﻨﺎﺱ ﻋﻤﻭﻤﺎ ،ﺇﻥ ﺍﻟﺭﻀﺎ ﺍﻟﻌﺎﻡ ﻋﻥ ﺍﻟﺤﻴﺎﺓ ﻭﺍﻟﺸﻌﻭﺭ ﺒﺎﻟﻨﺠﺎ ﻭﺍﻹﻨﺠﺎﺯ ﻴﺅﺩﻱ ﺇﻟﻰ ﺍﻟﺴﻌﺎﺩﺓ ،ﻭﻜﻠﻤﺎ ﺤﻘﻕ ﺍﻹﻨﺴﺎﻥ ﺃﻫﻡ ﺭ ﺒﺎﺘﻪ ﺍﺯﺩﺍﺩﺕ ﺴﻌﺎﺩﺘﻪ ﻭﻟﻜﻥ ﺇﺫﺍ ﻗﺎﺭﻨﺎ ـــــــــــــــــــــــــــــــــــــــــــــ
)(1 )(2 )(1
ﺍﻨﻅﺭ ﺼﺤﻴ ﺍﺒﻥ ﺤﺒﺎﻥ ﻋﻥ ﺠﻨﺩﺏ ﺍﻟﺒﺠﻠﻲ ،ﺠـ ، 2ﺤﺩﻴﺙ ﺭﻗﻡ .406 ﺠﺎﺀ ﻓﻲ ﺍﻟﻤﻭﻁﺄ ﺒﻤ ﻠﻪ ،ﻜﺘﺎﺏ 56ﺤﺩﻴﺙ 25224ﻤﺎ ﺠﺎﺀ ﻓﻲ ﺍﻟﺘﻘﻰ. ﺴﺎﻴﻜﻭﻟﻭﺠﻴﺔ ﺍﻟﺴﻌﺎﺩﺓ ،ﻤﺎﻴﻜل ،ﺹ .38 )(69
ﻋﺒﺩ ﺍﷲ ﺤﺴﻥ ﺯﺭﻭﻕ
ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﻓ ﻥ ﺍﻟﺭﻀﺎ ﺒﺎﻟﺤﺎل ﻗﺩ ﻴﻜﻭﻥ ﻓﻲ ﻤﺴﺘﻭ ﺃﺩﻨﻰ ﻤﻥ ﺴﻌﺎﺩﺓ ﺍ ﻓﺭﺍﺩ ﺒﻌﻀﻬﻡ ﺒﺒﻌ ﺍﻹﻨﺠﺎﺯ ﻓﻤﺴﺘﻭ ﺍﻟﺤﻴﺎﺓ ﻭﻨﻭﻋﻴﺘﻬﺎ ﻭﺍﻹﻨﺠﺎﺯ ﺍﻟﺫﻱ ﻴﺤﻘﻘﻪ ﺍﻟﻔﺭﺩ ﻴﺤﺩﺩ ﻗﻭﺓ ﺍﻟﺴﻌﺎﺩﺓ ﻤﻥ ﺃﻥ ﺃﻜﻭﻥ ﻭﺸﺩﺘﻬﺎ ﻓﻘﺩﻴﻤﺎ ﻗﺎل ﺴﻘﺭﺍﻁ :ﺃﺭﻴﺩ ﺃﻥ ﺃﻜﻭﻥ ﺴﻘﺭﺍﻁﺎ ﻴﺭ ﺭﺍ ﺤﻴﻭﺍﻨﺎ ﺭﺍﻀﻴﺎ ﻓﻨﻭﻋﻴﺔ ﺍﻟﺤﻴﺎﺓ ﺘﺅ ﺭ ﻓﻲ ﻤﺴﺘﻭ ﺍﻟﺴﻌﺎﺩﺓ ،ﻟﻜﻥ ﻫﻨﺎﻟﻙ ﺘﻘﻌﻴﺩﺍ ﻓﻲ ﻫﺫ ﺍﻟﻌﻼﻗﺔ ،ﻥ ﻨﻭ ﺍﻟﻨﺸﺎﻁ ﻨﻔﺴﻪ ﻗﺩ ﻴﺤﺩﺙ ﺴﻌﺎﺩﺍﺕ ﻤﺘﻔﺎﻭﺘﺔ ﺒﺎﺨﺘﻼﻑ ﺍ ﺸﺨﺎﺹ ، ﻥ ﺒﻌ ﺍﻟﺘﺠﺎﺭﺏ ﺘﺤﺘﺎ ﺇﻟﻰ ﻤﻥ ﻴﺘﺫﻭﻗﻬﺎ ،ﻭﻴﺤﺩﺙ ﺫﻟﻙ ﻋﺎﺩﺓ ﺒﻤﻤﺎﺭﺴﺘﻬﺎ ﻭﺍﻟﺘﻌﻭﺩ ﻋﻠﻴﻬﺎ ،ﻭﻗﺩ ﻴﺤﺘﺎ ﺇﻟﻰ ﻨﻭ ﻤﻥ ﺍﻟﻤﺠﺎﻫﺩﺓ ﻭﺍﻟﺼﺒﺭ ﻋﻠﻴﻬﺎ ﻓﻲ ﺒﺩﺍﻴﺔ ﺍ ﻤﺭ .ﻭﻗﺩ ﺍﺨﺘﻠﻑ ﺍﻟﻤﻔﻜﺭﻭﻥ ﻓﻲ ﺍﻟﻨﺸﺎﻁ ﺍﻟﺫﻱ ﻴﺤﺩﺙ ﺃﻋﻅﻡ ﻗﺩﺭ ﻤﻥ ﺍﻟﺴﻌﺎﺩﺓ ﻓﻤﻨﻬﻡ ﻤﻥ ﺭﺃ ﺍﻟﺴﻌﺎﺩﺓ ﻓﻲ ﺘﺤﻘﻴﻕ ﺍﻟﻠﺫﺍﺕ ﺍﻟﺤﺴﻴﺔ ،ﻭﻤﻥ ﺭﺁﻫﺎ ﻓﻲ ﻗﻤﻊ ﺍﻟﺸﻬﻭﺍﺕ ﺒﺎﻟﻜﻠﻴﺔ ﻭﺍﻟﺯﻫﺩ ﻓﻲ ﺍﻟﺤﻴﺎﺓ ﺍﻟﻤﺎﺩﻴﺔ ﺤﺘﻰ ﻴﺤﻴﺎ ﺤﻴﺎﺓ ﺭﻭﺤﻴﺔ ﺨﺎﻟﺼﺔ ،ﻭﻤﻨﻬﻡ ﻤﻥ ﻴﺭ ﺍﻟﺴﻌﺎﺩﺓ ﻓﻲ ﺤﻴﺎﺓ ﺍﻟﻔﻜﺭ ﻭﺍﻟﺘﺄﻤل ﻭﺍﻟﻨﻅﺭ ،ﻟﻜﻥ ﺍﻟﺴﻌﺎﺩﺓ ﻓﻲ ﺍﻋﺘﻘﺎﺩﻨﺎ ﻻ ﺘﻘﺘﺼﺭ ﻋﻠﻰ ﺠﺎﻨﺏ ﻭﺍﺤﺩ ﻤﻥ ﺤﻴﺎﺓ ﺍﻹﻨﺴﺎﻥ ﻓ ﻨﻬﺎ ﺘﺸﻤل ﻜل ﺠﻭﺍﻨﺏ ﺤﻴﺎﺘﻪ ﺍﻟﻤﺎﺩﻴﺔ ﻭﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻟﻌﻘﻠﻴﺔ ﻭﺍﻟﺭﻭﺤﻴﺔ ﻭﺍﻟﺫﻭﻗﻴﺔ ﻭﺍﻟﺴﻠﻭﻜﻴﺔ .ﻓﺠﺎﻨﺏ ﺍﻟﺤﻴﺎﺓ ﺍﻟﻤﺎﺩﻱ ﻴﻨﺒﻐﻲ ﺃﻥ ﻴﺸﻤل ﻤﺎ ﻫﻭ ﻀﺭﻭﺭﻱ ﻭﺤﺎﺠﻲ ﻭﻜﻤﺎﻟﻲ ﻭﻴﺘﺤﻘﻕ ﺍﻟﺠﺎﻨﺏ ﺍﻟﻨﻔﺴﻲ ﻤﻥ ﺤﻴﺎﺓ ﺍﻹﻨﺴﺎﻥ ﻤ ﻼ ﺒﺼﺤﺘﻪ ﺍﻟﻨﻔﺴﻴﺔ ﺒﺯﻭﺍل ﺍﻟﺨﻭﻑ ﻭﺍﻟﺸﻌﻭﺭ ﺒﺎ ﻤﻥ ﻭﺍﻟﻁﻤﺄﻨﻴﻨﺔ ﻭﻭﺠﻭﺩ ﻋﻼﻗﺎﺕ ﺍﺠﺘﻤﺎﻋﻴﺔ ﻟﻠﻔﺭﺩ ﻭﺼﺩﺍﻗﺎﺕ ﻭﺫﻟﻙ ﺒﻤﺸﺎﺭﻜﺘﻪ ﻟ ﺨﺭﻴﻥ ﺃﻓﺭﺍﺤﻬﻡ ﻭﺃﺘﺭﺍﺤﻬﻡ ﻭﻤﺸﺎﺭﻜﺘﻬﻡ ﻟﻪ ﻓﻲ ﺫﻟﻙ ﻭﻓﻲ ﻤﺤﺒﺘﻪ ﻟﻬﻡ ﻭﻤﺤﺒﺘﻬﻡ ﻟﻪ .ﻭﺘﺘﻤ ل ﺍﻟﺼﺤﺔ ﺍﻟﻨﻔﺴﻴﺔ ﻓﻲ ﺍﻻﺘﺯﺍﻥ ﺍﻻﻨﻔﻌﺎﻟﻲ ﻭﺍﻟﻌﺎﻁﻔﻲ ﻭﺫﻟﻙ ﺒﺘﺠﻨﺏ ﺍﻟﻐﻀﺏ ﻭﺍﻟﺤﺴﺩ ﻭﺍﻟﺤﻘﺩ ﻤ ﻼ ﻭﺃﻥ ﻴﺘﺠﻨﺏ ﻜل ﻋﺎﻁﻔﺔ ﺭﺫﻴﻠﺔ ﻭﺃﻻ ﺘﺨﻠﻭ ﻨﻔﺴﻪ ﻤﻥ ﺍﻟﻌﻭﺍﻁﻑ ﺍﻟﻤﻨﺎﺴﺒﺔ ﻓﻲ ﺍﻟﻤﻭﺍﻗﻑ ﺍﻟﻤ ﻴﺭﺓ ﻟﺘﻠﻙ ﺍﻟﻌﻭﺍﻁﻑ ﺒﺄﻥ ﻴﺘﺴﻡ ﺒﺎﻟﺭﺤﻤﺔ ﻭﺍﻟﺸﻔﻘﺔ ﻭﺍﻟﻤﺤﺒﺔ ﻭ ﻴﺭﻫﺎ ﻤﻥ ﺍﻟﻌﻭﺍﻁﻑ ﺍﻟﻨﺒﻴﻠﺔ.
ﻭﻴﺸﻤل ﺠﺎﻨﺏ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺫﻭﻗﻴﺔ ﺘﺫﻭﻕ ﺍﻟﺠﻤﺎل ﻭﺍﻟﻔﻥ ﻭﺍ ﺩﺏ ﻭﻴﻌﺩ ﻫﺫﺍ ﺍﻟﺠﺎﻨﺏ ﻤﻥ ﺍﻟﺤﻴﺎﺓ ﻋﺎﺩﺓ ﺠﺎﻨﺒﺎ ﻜﻤﺎﻟﻴﺎ ،ﻭﻴﺨﺘﻠﻑ ﺍﻟﻨﺎﺱ ﻓﻲ ﺍﻟﺴﻌﻲ ﻟﺘﺤﻘﻴﻘﻪ ﻭﻁﻠﺒﻪ .ﻭﻴﺘﻤ ل ﺠﺎﻨﺏ ﺍﻟﺤﻴﺎﺓ ﺍﻟﻌﻘﻠﻴﺔ ﻓﻲ ﺍﻟﺘﺄﻤل ﻭﺍﻟﻔﻜﺭ ﻭﺍﻟﻨﻅﺭ ﻭﺴﻌﻲ ﺍﻹﻨﺴﺎﻥ ﻻﻜﺘﺴﺎﺏ ﺍﻟﻌﻠﻡ ﻭﺍﻟﻤﻌﺭﻓﺔ ﻭﺭ ﺒﺘﻪ ﻓﻲ ﺍﻟﻜﺸﻑ ﻋﻥ ﺍﻟﺤﻘﺎﺌﻕ ﻭﻓﻲ ﺤل ﺍﻟﻤﺴﺎﺌل ﻭﺍﻟﻤﻌﻀﻼﺕ ﻭﺍﻟﻤﺸﻜﻼﺕ ﺍ ﻤﻭﺭ ﻭﻓﻲ ﺯﻭﺍل ﺍﻟﺸﻜﻭﻙ ﻭﺍﻟﺘﺨﻠﺹ ﻤﻥ ﺍﻟﺘﻴﻪ ﺍﻟﻔﻜﺭﻱ ﻭﺍﻟﺤﻴﺭﺓ ﺇﻨﻬﺎ ﻭ ﻭﺍﻤ
)(70
ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻔﻠﺴﻔﺔ
ﻤﻔﻬﻭﻡ ﺍﻟﺴﻌﺎﺩﺓ ﻤﻥ ﻤﻨﻅﻭﺭ ﺇﺴﻼﻤﻲ
ﺍﻟﺭ ﺒﺔ ﻓﻲ ﺍ ﻤﻥ ﺍﻟﻌﻘﺩﻱ ﻭﺍﻟﻤﻌﺭﻓﺔ ،ﺍﻟﻨﺎﻓﻌﺔ ﻭﺍﻟﻠﺫﺓ ﺍﻟﻤﺼﺎﺤﺒﺔ ﻟﺘﻠﻙ ﺍﻟﻤﻌﺭﻓﺔ ﻭﺃﻋﻠﻰ ﻤﺭﺍﺘﺏ ﺍ ﻤﻥ ﺍﻟﻌﻘﺩﻱ ﻫﻲ ﻤﻌﺭﻓﺔ ﺍﷲ ﻭﻤﻌﺭﻓﺔ ﻤﺎ ﺸﺭ ﻭﺃﺨﺒﺭ.
ﻭﻫﻨﺎﻟﻙ ﺍﻟﻤﻘﻭﻤﺎﺕ ﺍﻟﺭﻭﺤﻴﺔ ﺍﻟﺘﻲ ﺘﺸﻤل ﺍﻟﻌﺒﺎﺩﺍﺕ ﺍﻟﻅﺎﻫﺭﺓ ﻜﺎﻟﺼﻼﺓ ﻭﺍﻟﺼﻭﻡ ﻭﺍﻟﺤﺞ ﻭﺍﻟﺯﻜﺎﺓ ﻭﺍﻟﻌﺒﺎﺩﺍﺕ ﺍﻟﺒﺎﻁﻨﻴﺔ ﻜﺎﻹﻴﻤﺎﻥ ﻭﺇﺨﻼﺹ ﺍﻟﻨﻴﺔ ﻭﺍﻟﺘﻭﺠﻪ ﺒﺎﻟﻌﻤل ﷲ ﺴﺒﺤﺎﻨﻪ ﻭﺘﻌﺎﻟﻰ ﻭﻤﺎ ﻴﺘﺒﻊ ﺘﻠﻙ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﺍﻟﻁﺎﻋﺎﺕ ﻤﻥ ﺃﺤﻭﺍل ﻭﺘﺠﺎﺭﺏ ﻭﻟﺫﺍﺕ ﻭﻤﺎ ﻴﺸﻌﺭ ﺒﻪ ﺍﻟﻤﺅﻤﻥ ﻤﻥ ﻤﺘﻌﺔ ﻭﻁﻤﺄﻨﻴﻨﺔ ﻭﺃﻨﺱ ﻭﺭﻀﺎ ﻨﺘﻴﺠﺔ ﻟﺫﻟﻙ) . (1ﻓﻼ ﻴﻨﺒﻐﻲ ﺃﻥ ﻴﺭﻜﺯ ﺍﻹﻨﺴﺎﻥ ﻋﻠﻰ ﺍﻟﺠﺎﻨﺏ ﺍﻟﺭﻭﺤﻲ ﺩﻭﻥ ﺍﻟﻤﺎﺩﻱ ﻭﻻ ﺍﻟﻤﺎﺩﻱ ﺩﻭﻥ ﺍﻟﺭﻭﺤﻲ ﻭﻻ ﺍﻟﻌﻘﻠﻲ ﺃﻭ ﺍﻟﺫﻭﻗﻲ ﺩﻭﻥ ﺍﻟﺠﻭﺍﻨﺏ ﺍ ﺨﺭ ،ﻥ ﺍﻹﻨﺴﺎﻥ ﻴﺤﺘﺎ ﺇﻟﻰ ﺘﻠﺒﻴﺔ ﻜل ﺍﻟﺠﻭﺍﻨﺏ ،ﻓ ﻥ ﺍﻹﻨﺴﺎﻥ ﻻ ﻴﻤﻜﻥ ﺃﻥ ﻴﺤﻴﺎ ﺤﻴﺎﺓ ﻋﻘﻠﻴﺔ ﺃﻭ ﺫﻭﻗﻴﺔ ﺒﺤﺘﺔ ﻓﻤﻥ ﺍﻟﻤﺠﺭﺏ ﻭﺍﻟﻤﺸﺎﻫﺩ ﺃﻨﻪ ﺇﺫﺍ ﻨﺎل ﻤﻥ ﺇﺤﺩﺍﻫﺎ ﺤﺩﺍ ﻤﻌﻴﻨﺎ ﻓ ﻨﻪ ﻗﺩ ﻴﻤﻠﻪ ﻭﻴﻜﻭﻥ ﻋﺎﺌﺩ ﺍﻻﺴﺘﻤﺘﺎ ﺒﻪ ﻤﺘﻨﺎﻗﺼﺎ .ﻭﻟﻘﺩ ﻨﻬﻰ ـــــــــــــــــــــــــــــــــــــــــــــ
) - (1ﻴﻘﻭل ﺍﺒﻥ ﺍﻟﻘﻴﻡ :ﺃﻤﺎ ﻤﺤﺒﺔ ﺍﻟﺭﺏ ﺴﺒﺤﺎﻨﻪ ﻓﺸﺄﻨﻬﺎ ﻴﺭ ﻫﺫﺍ ﺍﻟﺸﺄﻥ ﻓ ﻨﻪ ﻻ ﺸﻲﺀ ﺃﺤﺏ ﺇﻟﻰ ﺍﻟﻘﻠﻭﺏ ﻤﻥ ﺨﺎﻟﻘﻬﺎ ﻭﻓﺎﻁﺭﻫﺎ ،ﻓﻬﻭ ﺇﻟﻬﻬﺎ ﻭﻤﻌﺒﻭﺩﻫﺎ ﻭﻭﻟﻴﻬﺎ ﻓﻤﺤﺒﺘﻪ ﻨﻌﻴﻡ ﺍﻟﻨﻔﻭﺱ ﻭﺤﻴﺎﺓ ﺍ ﺭﻭﺍ ﻭﺴﺭﻭﺭ ﺍﻟﻨﻔﻭﺱ ﻭﻗﻭﺕ ﺍﻟﻘﻠﻭﺏ ﻭﻨﻭﺭ ﺍﻟﻌﻘﻭل ﻭﻗﺭﺓ ﺍﻟﻌﻴﻭﻥ ﻭﻋﻤﺎﺭﺓ ﺍﻟﺒﺎﻁﻥ ﻓﻠﻴﺱ ﻋﻨﺩ ﺍﻟﻘﻠﻭﺏ ﺍﻟﺴﻠﻴﻤﺔ ﻭﺍ ﺭﻭﺍ ﺍﻟﻁﻴﺒﺔ ﻭﺍﻟﻌﻘﻭل ﺍﻟﺫﺍﻜﻴﺔ ﺃﺤﻠﻰ ﻭﻻ ﺃﻟﺫ ﻭﻻ ﺃﻁﻴﺏ ﻭﻻ ﺃﺴﺭ ﻭﻻ ﺃﻨﻌﻡ ﻤﻥ ﻤﺤﺒﺘﻪ ﻭﺍ ﻨﺱ ﺒﻪ ﻭﺍﻟﺸﻭﻕ ﻟﻠﻘﺎﺌﻪ ،ﻭﺍﻟﺤﻼﻭﺓ ﺍﻟﺘﻲ ﻴﺠﺩﻫﺎ ﺍﻟﻤﺅﻤﻥ ﺒﺫﻟﻙ ﻓﻭﻕ ﻜل ﺤﻼﻭﺓ ،ﻭﺍﻟﻨﻌﻴﻡ ﺍﻟﺫﻱ ﻴﺤﺼل ﻟﻪ ﺒﺫﻟﻙ ﺃﺘﻡ ﻤﻥ ﻜل ﻨﻌﻴﻡ ،ﻭﺍﻟﻠﺫﺓ ﺍﻟﺘﻲ ﺘﻨﺎﻟﻬﺎ ﺃﻋﻠﻰ ﻤﻥ ﻜل ﻟﺫﺓ ،ﻭﻤﺘﻰ ﺫﺍﻕ ﺍﻟﻘﻠﺏ ﺫﻟﻙ ﻟﻡ ﻴﻤﻜﻨﻪ ﺃﻥ ﻴﻘﺩﻡ ﻋﻠﻴﻪ ﺤﺒﺎ ﻟﻐﻴﺭ ﻭﻻ ﺃﻨﺴﺎ ﺒﻪ ،ﻭﻜﻠﻤﺎ ﺍﺯﺩﺍﺩ ﺤﺒﺎ ﺍﺯﺩﺍﺩ ﻟﻪ ﻋﺒﻭﺩﻴﺔ ﻭﺫﻻ ﻭﺨﻀﻭﻋﺎ ﻭﺭﻗﺎ ﻟﻪ ﻭﺤﺭﻴﺔ ﻋﻥ ﺭﻕ ﻴﺭ .ﻓﺎﻟﻘﻠﺏ ﻻ ﻴﺼﻠ ﻭﻻ ﻴﻨﻌﻡ ﻭﻻ ﻴﺒﺘﻬﺞ ﻭﻻ ﻴﺘﻠﺫﺫ ﻭﻻ ﻴﻁﻤﺌﻥ ﻭﻻ ﻴﺴﻜﻥ ﺇﻻ ﺒﻌﺒﺎﺩﺓ ﺭﺒﻪ ﻭﺤﺒﻪ ﻭﺍﻹﻨﺎﺒﺔ ﺇﻟﻴﻪ ،ﻭﻟﻭ ﺤﺼل ﻟﻪ ﺠﻤﻴﻊ ﻤﺎ ﻴﻠﺘﺫ ﺒﻪ ﻤﻥ ﺍﻟﻤﺨﻠﻭﻗﺎﺕ ﻟﻡ ﻴﻁﻤﺌﻥ ﺇﻟﻴﻬﺎ ﻭﻟﻡ ﻴﺴﻜﻥ ﺇﻟﻴﻬﺎ ﺒل ﻻ ﺘﺯﻴﺩ ﺇﻻ ﻓﺎﻗﺔ ﻭﻗﻠﻘﺎ ﺤﺘﻰ ﻴﻅﻔﺭ ﺒﻤﺎ ﺨﻠﻕ ﻟﻪ ﻭﻫﻴﺄ ﻟﻪ ﻤﻥ ﻜﻭﻥ ﺍﷲ ﻭﺤﺩ ﻨﻬﺎﻴﺔ ﻤﺭﺍﺩ ﻭ ﺎﻴﺔ ﻤﻁﺎﻟﺒﻪ ،ﻓ ﻥ ﻓﻴﻪ ﻓﻘﺭﺍ ﺫﺍﺘﻴﺎ ﺇﻟﻰ ﺭﺒﻪ ﻭﺇﻟﻬﻪ ﻤﻥ ﺤﻴﺙ ﻫﻭ ﻤﻌﺒﻭﺩ ﻭﻤﺤﺒﻭﺒﻪ ﻭﺇﻟﻬﻪ ﻭﻤﻁﻠﻭﺒﻪ ،ﻜﻤﺎ ﺃﻥ ﻓﻴﻪ ﻓﻘﺭﺍ ﺫﺍﺘﻴﺎ ﻤﻥ ﺤﻴﺙ ﻫﻭ ﺭﺒﻪ ﻭﺨﺎﻟﻘﻪ ﻭﺭﺍﺯﻗﻪ ﻭﻤﺩﺒﺭ .ﻭﻜﻠﻤﺎ ﺘﻤﻜﻨﺕ ﻤﺤﺒﺔ ﺍﷲ ﻤﻥ ﺍﻟﻘﻠﺏ ﻭﻗﻭﻴﺕ ﻓﻴﻪ ﺃﺨﺭﺠﺕ ﻤﻨﻪ ﺘﺄﻟﻬﺘﻪ ﻟﻤﺎ ﺴﻭﺍ ﻭﻋﺒﻭﺩﻴﺘﻪ ﻟﻪ .ﻭﻤﺎ ﻤﻥ ﻤﺅﻤﻥ ﺇﻻ ﻭﻓﻲ ﻗﻠﺒﻪ ﻤﺤﺒﺔ ﺍﷲ ﺘﻌﺎﻟﻰ ،ﻭﻁﻤﺄﻨﻴﻨﺔ ﺒﺫﻜﺭ ،ﻭﺘﻨﻌﻡ ﺒﻤﻌﺭﻓﺘﻪ ،ﻭﻟﺫﺓ ﻭﺴﺭﻭﺭ ﺒﺫﻜﺭ ،ﻭﺸﻭﻕ ﺇﻟﻰ ﻟﻘﺎﺌﻪ ، ﻭﺃﻨﺱ ﺒﻘﺭﺒﻪ ،ﻭﺇﻥ ﻟﻡ ﻴﺤﺱ ﺒﻪ ﻻﺸﺘﻐﺎل ﻗﻠﺒﻪ ﺒﻐﻴﺭ ﻭﺍﻨﺼﺭﺍﻓﻪ ﺇﻟﻰ ﻤﺎ ﻫﻭ ﻤﺸﻐﻭل ﺒﻪ ،ﻓﻭﺠﻭﺩ ﺍﻟﺸﻲﺀ ﻴﺭ ﺍﻹﺤﺴﺎﺱ ﻭﺍﻟﺸﻌﻭﺭ ﺒﻪ ﻭﻗﻭﺓ ﺫﻟﻙ ﻭﻀﻌﻔﻪ ﻭﺯﻴﺎﺩﺘﻪ ﻭﻨﻘﺼﺎﻨﻪ ﻫﻭ ﺒﺤﺴﺏ ﻗﻭﺓ ﺍﻹﻴﻤﺎﻥ ﻭﻀﻌﻔﻪ ﻭﺯﻴﺎﺩﺘﻪ ﻭﻨﻘﺼﺎﻨﻪ .ﻭﻋﻥ ﺃﺤﻭﺍل ﺍﻟﻤﺤﺒﺔ ﷲ ﻭﺍ ﻨﺱ ﺒﻪ ﺃﺸﺎﺭ ﺍﺒﻥ ﺍﻟﻘﻴﻡ ﺃﻥ ﺒﻌ ﺍﻟﻭﺍﺠﺩﻴﻥ ﺫﻜﺭﻭﺍ ” ﺃﻨﻪ ﻟﻴﻤﺭ ﺒﺎﻟﻘﻠ ﺃﻭﻗﺎﺕ ﺃﻗﻭل ﻓﻴﻬﺎ ﺇﻥ ﻜﺎﻥ ﺃﻫل ﺍﻟﺠﻨﺔ ﻓﻲ ﻤ ل ﻫﺫﺍ ﺃﻨﻬﻡ ﻟﻔﻲ ﻋﻴﺵ ﻁﻴ “ ﻭﻗﺎل ﺁﺨﺭ ” :ﻤﺴﺎﻜﻴﻥ ﺃﻫل ﺍﻟ ﻔﻠﺔ ﺭﺠﻭﺍ ﻤﻥ ﺍﻟﺩﻨﻴﺎ ﻭﻤﺎ ﺫﺍﻗﻭﺍ ﺃﻁﻴ ﻤﺎ ﻓﻴﻬﺎ “ .ﻭﻗﺎل ﺁﺨﺭ ” :ﻟﻭ ﻋﻠﻡ ﺍﻟﻤﻠﻭﻙ ﻤﺎ ﻨﺤﻥ ﻓﻴﻪ ﻟﺠﺎﻟﺩﻭﻨﺎ ﻋﻠﻴﻪ ﺒﺎﻟﺴﻴﻭﻑ “. )(71
ﻋﺒﺩ ﺍﷲ ﺤﺴﻥ ﺯﺭﻭﻕ
ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﺍﻟﺭﺴﻭل ﺍﻟﺼﺤﺎﺒﺔ ﺍﻟﺫﻴﻥ ﺃﺭﺍﺩﻭﺍ ﺘﺭﻙ ﺍ ﻜل ﻭﺍﻟﻨﻭﻡ ﻭﺍﻟﺯﻭﺍ .ﺇﻥ ﻁﺒﻴﻌﺔ ﺍﻹﻨﺴﺎﻥ ﺘﺤﺘﻡ ﻋﻠﻴﻪ ﺘﻠﺒﻴﺔ ﻜل ﺍﻟﺠﻭﺍﻨﺏ .ﻤﻥ ﻨﺎﺤﻴﺔ ﺃﺨﺭ ﻓ ﻥ ﺍﻟﻨﺎﺱ ﻤﺘﻔﺎﻭﺘﻭﻥ ﻓﻲ ﺭ ﺒﺘﻬﻡ ﻭﺘﺫﻭﻗﻬﻡ ﻟﺠﺎﻨﺏ ﺩﻭﻥ ﺠﺎﻨﺏ ﻜﻤﺎ ﺃﻥ ﺒﻌ ﺍﻟﺠﻭﺍﻨﺏ ﻗﺩ ﻴﻜﻭﻥ ﺃﻜ ﺭ ﻟﺫﺓ ﻭﻤﺘﻌﺔ ﻤﻥ ﺍﻟﺠﻭﺍﻨﺏ ﺍ ﺨﺭ .ﻓﻘﺩ ﺫﻜﺭ ﺃﺤﺩ ﺍﻟﻌﺒﺎﺩ ﻋﻥ ﺠﺎﻨﺏ ﺍﻟﻌﺒﺎﺩﺓ ﻤﻘﺎﺭﻨﺎ ﻟﻪ ﺒﺠﺎﻨﺏ ﺍﻟ ﺭﻭﺓ ﻭﺍﻟﻤﺎﺩﻴﺎﺕ ﻓﻘﺎل :ﻟﻭ ﻋﻠﻡ ﺍﻟﻤﻠﻭﻙ ﻤﺎ ﻨﺤﻥ ﻓﻴﻪ ﻟﺠﺎﻟﺩﻭﻨﺎ ﻋﻠﻴﻪ ﺒﺎﻟﺴﻴﻭﻑ .ﻭﻗﺩ ﻴﺤﺘﺎ ﺍﻹﻨﺴﺎﻥ ﺇﻟﻰ ﺸﻲﺀ ﻤﻥ ﺍﻟﻤﻤﺎﺭﺴﺔ ﻭﺍﻟﺘﻌﻭﺩ ﺤﺘﻰ ﻴﺘﺫﻭﻕ ﺠﺎﻨﺒﺎ ﻤﻥ ﺍﻟﺠﻭﺍﻨﺏ.
ﻭﻴﺸﻤل ﺍﻟﺠﺎﻨﺏ ﺍ ﺨﻼﻗﻲ ﻭﺍﻟﺴﻠﻭﻜﻲ ﺍﻟﺘﺯﺍﻡ ﺍﻹﻨﺴﺎﻥ ﺒﺎﻟﻘﻴﻡ ﺍ ﺨﻼﻗﻴﺔ ﻜﺎﻟﺼﺩﻕ ﻭﺍﻟﻌﺩل ﻭﺍﻹﺤﺴﺎﻥ ﻭﺍﻟﻁﻬﺎﺭﺓ ﻭﺍﻟﻌﻔﺔ ﻭﺍﻟﺸﺠﺎﻋﺔ ﻭﺍ ﻤﺎﻨﺔ ﻭﺍﻟﺭﺤﻤﺔ ﺇﻥ ﺍﻻﻟﺘﺯﺍﻡ ﺒﻬﺫﺍ ﺍﻟﺠﺎﻨﺏ ﻴﺤﺩﺙ ﺭﻀﻰ ﻭﺴﻌﺎﺩﺓ ﻓﻲ ﻨﻔﺱ ﺼﺎﺤﺒﻪ ﻭﻴﺤﺩﺙ ﺁ ﺎﺭﺍ ﺤﺴﻨﺔ ﻓﻲ ﺤﻴﺎﺘﻪ ﻭﺤﻴﺎﺓ ﻴﺭ ﻤﻥ ﺍﻟﻨﺎﺱ .ﻜﻤﺎ ﺃﻥ ﻤﻥ ﻤﻘﻭﻤﺎﺕ ﺍﻟﺴﻌﺎﺩﺓ ﺃﻥ ﻴﻌﻴ ﺍﻹﻨﺴﺎﻥ ﻓﻲ ﻤﺠﺘﻤﻊ ﻓﺎﻀل ﺘﺘﺤﻘﻕ ﻓﻴﻪ ﻗﻴﻡ ﻤﻌﻴﻨﺔ ﻜﻘﻴﻡ ﺍﻟﺘﻜﺎﻓل ﻭﺍ ﺨﻭﺓ ﻭﺍﻟﻤﺤﺒﺔ ﻭﺍﻟﺭﺤﻤﺔ ﻭﺍﻟﺸﻭﺭ ﻭﺍﻟﻌﺩل ﻭﺍﻟﻁﻬﺎﺭﺓ ﻭﺍﻟﻭﺤﺩﺓ ﻭﺍﻟﻨﺠﺩﺓ ﻭﺍﻟﺘﻨﺎﺼ ﻭﺍﻟﺘ ﺯﺭ ﻭﺍﻟﺘﻨﺎﺼﺭ ﻭﺍ ﻤﺭ ﺒﺎﻟﻤﻌﺭﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻥ ﺍﻟﻤﻨﻜﺭ ﻭﺍﻹﻴ ﺎﺭ ﻭﺍﻹﻴﻤﺎﻥ ﻭﺍﻟﺤﺭﻴﺔ ﻭﺍﻟﺘﻘﻭ ﻭﺍﻟﻌﻠﻡ ﻭﺍﻟﻤﻌﺭﻓﺔ ﻭ ﻴﺭﻫﺎ ﻤﻥ ﺍﻟﻘﻴﻡ ﺍﻟﻨﺒﻴﻠﺔ. ﻭﻟﻜﻥ ﻤﻬﻤﺎ ﺤﻘﻕ ﺍﻹﻨﺴﺎﻥ ﻤﻥ ﻤﻘﻭﻤﺎﺕ ﺍﻟﺤﻴﺎﺓ ﺍﻟﻤﺎﺩﻴﺔ ﻭﺍﻟﺫﻭﻗﻴﺔ ﻭﺍﻟﺭﻭﺤﻴﺔ ﻭﺍﻟﺴﻠﻭﻜﻴﺔ ﻓ ﻨﻪ ﻭﺍﻟﻌﻘﻠﻴﺔ ﻭﺍﻟﻨﻔﺴﻴﺔ ،ﻭﻤﻬﻤﺎ ﺤﻘﻕ ﻤﻥ ﺭ ﺒﺎﺕ ﻭﺃﻫﺩﺍﻑ ،ﻭﻤﻬﻤﺎ ﺤﻘﻕ ﻤﻥ ﻨﺠﺎ ﻥ ﻟﻥ ﻴﺸﻌﺭ ﺒﺎﻟﺴﻌﺎﺩﺓ ﺇﺫﺍ ﻟﻡ ﻴﺼﺎﺤﺏ ﻤﺎ ﺤﻘﻕ ﻭﺃﻨﺠﺯ ﺸﻌﻭﺭ ﺒﺎﻟﺭﻀﺎ ﻭﺍﻟﻘﻨﺎﻋﺔ ﻤﻁﺎﻟﺏ ﺍﻹﻨﺴﺎﻥ ﻗﺩ ﻻ ﺘﻨﺘﻬﻲ ،ﻭ ﻥ ﺍﻹﻨﺴﺎﻥ ﻗﺩ ﻴﻬﺘﻡ ﺒﺘﺤﻘﻴﻕ ﺃﻤﺭ ﻴﺭ ﻓﻴﻪ ﻗﻤﺔ ﺴﻌﺎﺩﺘﻪ ﻜﺎﻟﺤﺼﻭل ﻋﻠﻰ ﺩﺭﺠﺔ ﻋﻠﻤﻴﺔ ﻤﻌﻴﻨﺔ ﺃﻭ ﺍﻟﺯﻭﺍ ﻤﻥ ﻓﺘﺎﺓ ﻤﻌﻴﻨﺔ ﻭﻟﻜﻨﻪ ﻋﻨﺩﻤﺎ ﻴﺤﺼل ﻋﻠﻰ ﻤﻘﺼﻭﺩ ﺘﻘل ﺭ ﺒﺘﻪ ﻓﻴﻪ ﻭﻻ ﻴﺤﺱ ﺒﺴﻌﺎﺩﺓ ﻭﻫﻭ ﺤﺎﺼل ﻟﻪ ﻭﻟﻜﻥ ﺍﻹﻨﺴﺎﻥ ﺍﻟﻘﺎﻨﻊ ﺍﻟﺭﺍﻀﻲ ﻴﺤﺱ ﺒﺎﻟﻨﻌﻡ ﺍﻟﺘﻲ ﺃﻨﻌﻡ ﺍﷲ ﺒﻬﺎ ﻋﻠﻴﻪ ﻓﻴﻜﻭﻥ ﺴﻌﻴﺩﺍ ﺒﺫﻟﻙ.
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ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻔﻠﺴﻔﺔ
ﻤﻔﻬﻭﻡ ﺍﻟﺴﻌﺎﺩﺓ ﻤﻥ ﻤﻨﻅﻭﺭ ﺇﺴﻼﻤﻲ
ﻭﺴﺎﺌل ﺍﻟﺴﻌﺎﺩﺓ : ﺇﻥ ﻤﻘﺩﺭﺓ ﺍﻟﻔﺭﺩ ﻋﻠﻰ ﺘﺤﻘﻴﻕ ﺭ ﺒﺎﺘﻪ ﻭﺃﻫﺩﺍﻓﻪ ﻭﻤﻘﺎﺼﺩ ﻻ ﺘﻌﺘﻤﺩ ﻓﻘﻁ ﻋﻠﻰ ﺴﻌﻴﻪ ﻭﺠﻬﺩ ﻭﻟﻜﻨﻬﺎ ﺘﻌﺘﻤﺩ ﺃﻴﻀﺎ ﻋﻠﻰ ﻗﺩﺭﺍﺘﻪ ﻭﻋﻠﻰ ﺍﻟﻅﺭﻭﻑ ﺍﻟﻤﺤﻴﻁﺔ ﺒﻪ .ﻤﻥ ﻨﺎﺤﻴﺔ ﻓ ﻥ ﺍﻟﺴﻌﻲ ﻴﺘﻁﻠﺏ ): (1 ﺃﺨﺭ
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ﺍﻜﺘﺴﺎﺏ ﺍﻟﻌﻠﻡ ﺒﻤﺎ ﻴﺴﻌﺩ.
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ﻤﻌﺭﻓﺔ ﺍ ﺴﺒﺎﺏ ﺍﻟﺘﻲ ﺘﺤﻘﻕ ﻤﺎ ﻋﻠﻡ ﻭﺃﺤﺏ.
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ﻤﺤﺒﺔ ﺍﻹﻨﺴﺎﻥ ﻟﻤﺎ ﻋﻠﻡ.
ﺍﻟﺴﻌﻲ ﻟﺘﺤﻘﻴﻕ ﻫﺫ ﺍ ﺴﺒﺎﺏ.
ﺍﻟﺼﺒﺭ ﻭﻤﺠﺎﻫﺩﺓ ﺍﻟﻨﻔﺱ ﻓﻲ ﺍﻟﺴﻌﻲ ﻟﺘﺤﻘﻴﻕ ﻫﺫ ﺍ ﺴﺒﺎﺏ.
ﻗﺎل ﺍﺒﻥ ﺍﻟﻘﻴﻡ ” ﻭﻤﻌﻠﻭﻡ ﺃﻥ ﻜﻤﺎل ﺍﻟﻌﺒﺩ ﻫﻭ ﺒﺄﻥ ﻴﻜﻭﻥ ﻋﺎﺭﻓ ﹰﺎ ﺒﺎﻟﻨﻌﻴﻡ ﺍﻟﺫﻱ ﻴﻁﻠﺒﻪ ﻭﺍﻟﻌﻤل ﺍﻟﺫﻱ ﻴﻭﺼل ﺇﻟﻴﻪ ﻭﺃﻥ ﻴﻜﻭﻥ ﻤﻊ ﺫﻟﻙ ﻓﻴﻪ ﺇﺭﺍﺩﺓ ﺠﺎﺯﻤﺔ ﻟﺫﻟﻙ ﺍﻟﻌﻤل ﻭﻤﺤﺒﺔ ﺼﺎﺩﻗﺔ ﻟﺫﻟﻙ ﺍﻟﻨﻌﻴﻡ ﻭﺇﻻ ﻓﺎﻟﻌﻠﻡ ﺒﺎﻟﻤﻁﻠﻭ ﻭﻁﺭﻴﻘﻪ ﻻ ﻴﺤﺼﻠﻪ ﺇﻥ ﻟﻡ ﻴﻘﺘﺭﻥ ﺒﺫﻟﻙ )( 1 ﺍﻟﻌﻤل ﻭﺍﻹﺭﺍﺩﺓ ﺍﻟﺠﺎﺯﻤﺔ ﻻ ﺘﻭﺠ ﻭﺠﻭﺩ ﺍﻟﻤﺭﺍﺩ ﺇﻻ ﺇﺫﺍ ﻻﺯﻤﻬﺎ ﺍﻟﺼﺒﺭ “.
ﻋﻠﻰ ﺍﻟﻤﺴﻠﻡ ﺃﻥ ﻴﺴﻌﻰ ﺒﺸﺘﻰ ﺍﻟﻭﺴﺎﺌل ﻟﻨﻴل ﺍﻟﺴﻌﺎﺩﺓ ﻭﻴﺭﺠﻭ ﺍﷲ ﻭﻴﺩﻋﻭ ﺃﻥ ﻴﺘﻡ ﻟﻪ ﺫﻟﻙ ﻓﻲ ﺍﻟﺩﻨﻴﺎ ﻭﺍ ﺨﺭﺓ ،ﻭﻓﻲ ﺍﻟﺩﻋﺎﺀ } ﺭﺒﻨﺎ ﺁﺘﻨﺎ ﻓﻲ ﺍﻟﺩﻨﻴﺎ ﺤﺴﻨﺔ ﻭﻓﻲ ﺍ ﺭﺓ ﺤﺴﻨﺔ ﻭﻗﻨﺎ ﻋﺫﺍ ﺍﻟﻨﺎﺭ { ]ﺍﻟﺒﻘﺭﺓ .[201 :ﻭﻋﻠﻰ ﺍﻹﻨﺴﺎﻥ ﺃﻥ ﻴﺴﻌﻰ ﺒﺎﻟﻔﻜﺭ ﻭﺍﻟﺭﻭﻴﺔ ﻗﺒل ﺍﻟﻌﻤل ،ﻭﻋﻠﻴﻪ ﺃﻥ ﻴﻜﺘﺴﺏ ﺍﻟﻤﻌﺭﻓﺔ ،ﻴﻘﻭل ﺍﺒﻥ ﺍﻟﻘﻴﻡ ” ﺇﻥ ﺍﻹﻨﺴﺎﻥ ﻗﺩ ﻴﺤ ﺍﻟ ﺎﺭ ﻭﻗﺩ ﻴﺤ ﺍﻟﻨﺎﻓﻊ “ .ﺇﻥ ﺍﻟﻨﺎﻓﻊ ﻴﻌﻠﻡ ﺒﺎﻟﺸﺭ ﻭﺍﻟﻌﻘل ،ﻭﻟﻜﻥ ﺃﺼﺩﻕ ﺍﻟﻁﺭﻴﻘﻴﻥ ﺇﻟﻴﻪ ﺍﻟﺸﺭ ﻟﺨﻔﺎﺀ ﺼﻔﺎﺕ ﺍ ﻓﻌﺎل ﻭﺃﺤﻭﺍﻟﻬﺎ ﻭﻨﺘﺎﺌﺠﻬﺎ ﻭﺃﻥ ﺍﻟﻌﺎﻟﻡ ﺒﺫﻟﻙ ﻋﻠﻰ ﺍﻟﺘﻔﺼﻴل ﻟﻴﺱ ﻫﻭ ﺇﻻ ﺍﻟﺭﺴﻭل ، ﻓﺄﻋﻠﻡ ﺍﻟﻨﺎﺱ ﻭﺃﺼﺤﻬﻡ ﻋﻘﻼ ﻭﺭﺃﻴﺎ ﻭﺍﺴﺘﺤﺴﺎﻨﺎ ﻤﻥ ﻜﺎﻥ ﻋﻘﻠﻪ ﻭﺍﺴﺘﺤﺴﺎﻨﻪ ﻭﻗﻴﺎﺴﻪ ﻤﻭﺍﻓﻘﺎ ﻟﻠﺴﻨﺔ (2).ﻭﺃﻥ ﻴﺒﺫل ﺍﻟﺠﻬﺩ ﻭﺍﻟﻤ ﺎﺒﺭﺓ ﻭﺍﻟﺼﺒﺭ ﻴﻘﻭل ﺍﷲ ـــــــــــــــــــــــــــــــــــــــــــــ )(1 ﺇ ﺎ ﺔ ﺍﻟﻠﻬﻔﺎﻥ ﻤﻥ ﻤﺼﺎﺌﺩ ﺍﻟﺸﻴﻁﺎﻥ ،ﺍﺒﻥ ﻗﻴﻡ ﺍﻟﺠﻭﺯﻴﺔ ،ﺍﻟﺠﺯﺀ ﺍﻟ ﺎﻨﻲ ،ﻤﻁﺎﺒﻊ ﺩﺍﺭ ﺍﻟﺘﺭﺍﺙ ﺍﻟﻌﺭﺒﻲ ،ﺍﻟﻘﺎﻫﺭﺓ 1983 ،ﻡ ،ﺹ .141 )(1 ﺍﻟﻤﺼﺩﺭ ﻨﻔﺴﻪ ،ﺹ .131 )(2 ﺇ ﺎ ﺔ ﺍﻟﻠﻬﻔﺎﻥ ﻤﻥ ﻤﺼﺎﺌﺩ ﺍﻟﺸﻴﻁﺎﻥ ،ﺍﺒﻥ ﻗﻴﻡ ﺍﻟﺠﻭﺯﻴﺔ ،ﺍﻟﺠﺯﺀ ﺍﻟ ﺎﻨﻲ ،ﺹ .140
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ﻋﺒﺩ ﺍﷲ ﺤﺴﻥ ﺯﺭﻭﻕ
ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﺘﻌﺎﻟﻰ } :ﻴﺎﺃﻴﻬﺎ ﺍﻟﺫﻴﻥ ﺁﻤﻨﻭﺍ ﺍﺴﺘﻌﻴﻨﻭﺍ ﺒﺎﻟﺼﺒﺭ ﻭﺍﻟﺼﻼﺓ ﺇﻥ ﺍﷲ ﻤﻊ ﺍﻟﺼﺎﺒﺭﻴﻥ { ]ﺍﻟﺒﻘﺭﺓ .[153 :ﻭﺃﻥ ﻴﻘﺎﺒل ﺇﺤﺒﺎﻁﺎﺕ ﺍﻟﺤﻴﺎﺓ ﻭﺍﺒﺘﻼﺀﺍﺘﻬﺎ ﺒﺭﻭ ﻋﺎﻟﻴﺔ ﻤﺎ ﻭﺴﻌﻪ ﺫﻟﻙ ، ﻭﺃﻥ ﻴﻜﻭﻥ ﺃﻤــﻠﻪ ﻓﻲ ﺍﷲ ﻜﺒﻴﺭﺍ ” ﻭﻻ ﻴﻘﻨﻁ ﻤﻥ ﺭﺤﻤﺘﻪ “ } ﺇﻨﻪ ﻻ ﻴﻴﺄﺱ ﻤﻥ ﺭﻭ ﺍﷲ ﺇﻻ ﺍﻟﻘﻭﻡ ﺍﻟﻜﺎﻓﺭﻭﻥ { ]ﻴﻭﺴﻑ .[87 :ﻭﺃﻥ ﻴﻜﻭﻥ ﻓﻲ ﺤﺎل ﺭﺠﺎﺀ ﺩﺍﺌﻡ ﻓﻲ ﺃﻥ ﻴﺤﻘﻕ ﺍﷲ ﻟﻪ ﺨﻴﺭﻱ ﺍﻟﺩﻨﻴﺎ ﻭﺍ ﺨﺭﺓ } ﻓ ﻨﻬﻡ ﻴﺄﻟﻤﻭﻥ ﻜﻤﺎ ﺘﺄﻟﻤﻭﻥ ﻭﺘﺭﺠﻭﻥ ﻤﻥ ﺍﷲ ﻤﺎ ﻻ ﻴﺭﺠﻭﻥ { ]ﺍﻟﻨﺴﺎﺀ .[104 :ﻭﺃﻥ ﻴﺴﺘﺸﻴﺭ ﻓﻲ ﺃﻤﻭﺭ ﺃﻫل ﺍﻟﺭﺃﻱ ﻭﺍﻟﻤﺸﻭﺭﺓ ﻭﺃﻥ ﻴﺴﺘﺨﻴﺭ ﺍﷲ ﻋﻨﺩﻤﺎ ﻴﻘﺩﻡ ﻋﻠﻰ ﺃﻱ ﺃﻤﺭ ﻤﻥ ﺍ ﻤﻭﺭ ﻓ ﺫﺍ ﺃﺨﺫ ﺒﺎ ﺴﺒﺎﺏ ﺘﻭﻜل ﻋﻠﻰ ﺍﷲ ﻭﺃﻗﺩﻡ ﻭﻟﻡ ﻴﺘﺭﺩﺩ ﻭﻜﺎﻥ ﻗﻭﻱ ﺍﻹﺭﺍﺩﺓ ﻭﺍﻟﻌﺯﻴﻤﺔ ﻭﺃﻥ ﻴﻠ ﻭﻴﻜ ﺭ ﻤﻥ ﺍﻟﺩﻋﺎﺀ } ﻭﺇﺫﺍ ﺴﺄﻟﻙ ﻋﺒﺎﺩﻱ ﻋﻨﻲ ﻓ ﻨﻲ ﻗﺭﻴ ﺃﺠﻴ ﺩﻋﻭﺓ ﺍﻟﺩﺍﻉ ﺇﺫﺍ ﺩﻋﺎﻥ ﻓﻠﻴﺴﺘﺠﻴﺒﻭﺍ ﻟﻲ ﻭﻟﻴ ﻤﻨﻭﺍ ﺒﻲ ﻟﻌﻠﻬﻡ ﻴﺭﺸﺩﻭﻥ { ]ﺍﻟﺒﻘﺭﺓ .[186 :ﻭﻟﻘﺩ ﻭﺭﺩﺕ ﺃﺩﻋﻴﺔ ﻜ ﻴﺭﺓ ﻴﺠﺩﻫﺎ ﺍﻟﻘﺎﺭ ﻓﻲ ﻜﺘﺏ ﺍ ﺫﻜﺎﺭ ﺍﻟﻤﺨﺘﻠﻔﺔ .ﻭﻤﻥ ﺃﺴﺒﺎﺏ ﺍﻟﺴﻌﺎﺩﺓ ﻟﺯﻭﻡ ﺍﻻﺴﺘﻐﻔﺎﺭ ،ﻗﺎل ” : ﻤﻥ ﻟﺯﻡ ﺍﻻﺴﺘ ﻔﺎﺭ ﺠﻌل ﺍﷲ ﻟﻪ ﻤﻥ ﻜل ﻫﻡ ﻓﺭﺠ ﹰﺎ ﻭﻤﻥ ﻜل ﻴﻕ ﻤ ﺭﺠ ﹰﺎ “ (1).ﺇﻥ ﻤﻤﺎ ﻴﺅﻟﻡ ﺍﻹﻨﺴﺎﻥ ﻭﻴﻨﻘﺹ ﺴﻌﺎﺩﺘﻪ ﺍﻗﺘﺭﺍﻓﻪ ﺍﻟﺫﻨﻭﺏ ﻭﺸﻌﻭﺭ ﺒﺎﻟﺫﻨﺏ ،ﻭﻟﻜﻥ ﺍﻟﻤﺅﻤﻥ ﻴﺯﻭل ﻤﻨﻪ ﻫﺫﺍ ﺍﻟﺸﻌﻭﺭ ﻋﻨﺩﻤﺎ ﻴﻘﺭﺃ ﻗﻭل ﺍﷲ ﺘﻌﺎﻟﻰ } :ﺃﻟﻡ ﻴﻌﻠﻤﻭﺍ ﺃﻥ ﺍﷲ ﻴﻘﺒل ﺍﻟﺘﻭﺒﺔ ﻋﻥ ﻋﺒﺎﺩ ﻭﻴﺄ ﺫ ﺍﻟﺼﺩﻗﺎﺕ ﻭﺃﻥ ﺍﷲ ﻫﻭ ﺍﻟﺘﻭﺍ ﺍﻟﺭﺤﻴﻡ { ]ﺍﻟﺘﻭﺒﺔ .[104 :ﻓﺎﷲ ﺴﺒﺤﺎﻨﻪ ﻭﺘﻌﺎﻟﻰ ﻴﻤﺩ ﺍﻟﺘﺎﺌﺒﻴﻥ ﺍﻟﻤﺴﺘﻐﻔﺭﻴﻥ ﻭﻴﻌﺩﻫﻡ ﺒﺎﻟﻤﻐﻔﺭﺓ } :ﻭﺍﻟﺫﻴﻥ ﺇﺫﺍ ﻓﻌﻠﻭﺍ ﻓﺎﺤﺸﺔ ﺃﻭ ﻅﻠﻤﻭﺍ ﺃﻨﻔﺴﻬﻡ ﺫﻜﺭﻭﺍ ﺍﷲ ﻓﺎﺴﺘ ﻔﺭﻭﺍ ﻟﺫﻨﻭﺒﻬﻡ ﻭﻤﻥ ﻴ ﻔﺭ ﺍﻟﺫﻨﻭ ﺇﻻ ﺍﷲ ﻭﻟﻡ ﻴﺼﺭﻭﺍ ﻋﻠﻰ ﻤﺎ ﻓﻌﻠﻭﺍ ﻭﻫﻡ ﻴﻌﻠﻤﻭﻥ { ]ﺁل ﻋﻤﺭﺍﻥ .[135 :ﻭﻤﻥ ﺃﺴﺒﺎﺏ ﺍﻟﺴﻌﺎﺩﺓ ﺫﻜﺭ ﺍﷲ } ﺃﻻ ﺒﺫﻜﺭ ﺍﷲ ﺘﻁﻤ ﻥ ﺍﻟﻘﻠﻭ { ]ﺍﻟﺭﻋﺩ .[28 :ﻭﻤﻥ ﺃﺴﺒﺎﺏ ﺍﻟﺴﻌﺎﺩﺓ ﺍﻹﻴﻤﺎﻥ ﺒﺎﷲ ﻭﺍﻟﺘﻭﻜل ﻋﻠﻴﻪ ﻴﻘﻭل ﺍﻟﻐﺯﺍﻟﻲ ” ﺇﻥ ﺍﻟﺘﻭﻜل ﻫﻭ ﻤﺭﺓ ﺍﻟﺘﻭﺤﻴﺩ ﻭﻫﻭ ﻋﺒﺎﺭﺓ ﻋﻥ ﺍﻋﺘﺒﺎﺭ ﺍﻟﻤ ﻤﻥ ﺃﻨﻪ ﻻ ﻓﺎﻋل ﺇﻻ ﺍﷲ ﻭﺍﻋﺘﻘﺎﺩ ﺃﻥ ﺍﷲ ﻤﺘﺼﻑ ﺒﺘﻤﺎﻡ ﺍﻟﻌﻠﻡ ﻭﺘﻤﺎﻡ ﺍﻟﻘﺩﺭﺓ ﻋﻠﻰ ﻜﻔﺎﻴﺔ ﺍﻟﻌﺒﺎﺩ ﻭﺃﻨﻪ ﻴﺘﺼﻑ ﺒﺘﻤﺎﻡ ﺍﻟﻌﻨﺎﻴﺔ ﻭﺍﻟﻌﻁﻑ ﻭﺍﻟﺭﺤﻤﺔ“) (2ﻭﻻ ﻴﻌﻨﻲ ﺒﺎﻟﺘﻭﻜل ﺘﺭﻙ ﺍﻟﺴﻌﻲ. ـــــــــــــــــــــــــــــــــــــــــــــ )(1 )(2
ﺠﺎﺀ ﻓﻲ ﻤﺴﻨﺩ ﺍﻹﻤﺎﻡ ﺃﺤﻤﺩ ﺒﻥ ﺤﻨﺒل ﺒﻤﻌﻨﺎ ﻓﻲ ﻓﻀل ﺍﻻﺴﺘﻐﻔﺎﺭ .299/5 ، 170/4 ﺇﺤﻴﺎﺀ ﻋﻠﻭﻡ ﺍﻟﺩﻴﻥ ،ﺃﺒﻭ ﺤﺎﻤﺩ ﺍﻟﻐﺯﺍﻟﻲ ،ﺍﻟﺠﺯﺀ ﺍﻟﺭﺍﺒﻊ ،ﺹ .260 )(74
ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻔﻠﺴﻔﺔ
ﻤﻔﻬﻭﻡ ﺍﻟﺴﻌﺎﺩﺓ ﻤﻥ ﻤﻨﻅﻭﺭ ﺇﺴﻼﻤﻲ
ﻭﺇﺫﺍ ﻗﺭﺭ ﺍﻹﻨﺴﺎﻥ ﻭﻋﺯﻡ ﺒﻌﺩ ﺍﻟﺘﺭﻭﻱ ﻭﺍﻟﻤﺸﻭﺭﺓ ﻭﺍﻻﺴﺘﺨﺎﺭﺓ ﻓﻼ ﻴﺘﺭﺩﺩ ﻭﻴﺘﻭﻜل ﻋﻠﻰ ﺍﷲ ﻭﻴﺸﺭ ﻓﻲ ﺘﻨﻔﻴﺫ ﻤﺎ ﻋــﺯﻡ ﻋﻠﻴﻪ ﻗﺎل ﺘﻌﺎﻟﻰ } :ﻭﺸﺎﻭﺭﻫﻡ ﻓﻲ ﺍﻷﻤﺭ ﻓ ﺫﺍ ﻋﺯﻤﺕ ﻓﺘﻭﻜل ﻋﻠﻰ ﺍﷲ { ﻭﻤﻥ ﺃﺴﺒﺎﺏ ﺍﻟﺴﻌﺎﺩﺓ ﺍﻟﻁﻤﻭ ﻗﺩﺭ ﺍﻟﻤﻘﺩﺭﺍﺕ ﻭﺘﺭﻗﻴﺔ ﺍﻟﻤﻘﺩﺭﺍﺕ.
ﻴﻨﺒﻐﻲ ﻋﻠﻰ ﺍﻟﻔﺭﺩ ﻤﻌﺭﻓﺔ ﻤﻘﺩﺭﺍﺘﻪ ﻭﺇﻤﻜﺎﻨﺎﺘﻪ ﻭﻤﺤﺎﻭﻟﺔ ﺍﺴﺘ ﻤﺎﺭﻫﺎ ،ﻭﻋﻠﻴﻪ ﺃﻻ ﻴﺘﻁﻠﻊ ﺇﻟﻰ ﺘﺤﻘﻴﻕ ﺃﻫﺩﺍﻑ ﻻ ﺘﺘﻨﺎﺴﺏ ﻤﻊ ﻫﺫ ﺍﻟﻤﻘﺩﺭﺍﺕ ﻭﺍﻹﻤﻜﺎﻨﺎﺕ ،ﻓ ﻥ ﺫﻟﻙ ﺴﻭﻑ ﻴﺸﻌﺭ ﺒﺎﻹﺤﺒﺎﻁ ﻭﺍﻟﻔﺸل .ﻭﻟﻜﻥ ﻫﺫﺍ ﻻ ﻴﻌﻨﻲ ﺃﻻ ﻴﺠﺘﻬﺩ ﻭﻴﺴﻌﻰ ﺇﻟﻰ ﺘﺤﺴﻴﻥ ﻤﻘﺩﺭﺍﺘﻪ ﺒﺎﻟﻌﻠﻡ ﻭﺍﻟﺘﺩﺭﻴﺏ ﻭ ﻴﺭﻫﺎ ﻤﻥ ﺍﻟﻭﺴﺎﺌل .ﻓﺎﻟﺤﻴﺎﺓ ﺍﻟﺨﺎﻟﻴﺔ ﻤﻥ ﺍﻟﻁﻤﻭﺤﺎﺕ ﻭﺍ ﻫﺩﺍﻑ ﻭﺍﻟﺭ ﺒﺎﺕ ﺤﻴﺎﺓ ﺨﺎﻤﻠﺔ ﻭﻤﻤﻠﺔ ﻓﻴﻨﺒﻐﻲ ﺃﻻ ﻴﻜﻭﻥ ﺍﻹﻨﺴﺎﻥ ﻓﻲ ﺤﺎﻟﺔ ﻁﻤﻭ ﻜﺎﺫﺏ ،ﺃﻭﺤﺎﻟﺔ ﺨﻤﻭل ﻤﻘﻌﺩ ،ﻭﻤﻥ ﺃﺴﺒﺎﺏ ﺍﻟﺴﻌﺎﺩﺓ ﻭﺍﻟﻨﺠﺎ ﺍﻻﻟﺘﺯﺍﻡ ﺒﻘﺩﺭ ﺍﻟﻁﺎﻗﺔ ،ﻓﻴﻨﺒﻐﻲ ﻟﻠﻔﺭﺩ ﺃﻻ ﻴﻠﺘﺯﻡ ﺒﺎﻟﻘﻴﺎﻡ ﺒﺄﻋﻤﺎل ﻜ ﻴﺭﺓ ﻻ ﻴﺴﺘﻁﻴﻊ ﺍﻟﻭﻓﺎﺀ ﺒﻬﺎ ﻜﻠﻬﺎ ﺃﻭ ﺃﻋﻤﺎل ﻴﻤﻜﻨﻪ ﺍﻟﻘﻴﺎﻡ ﺒﻬﺎ ﻭﻟﻜﻥ ﻓﺎﻹﻨﺴﺎﻥ ﻋﺎﺩﺓ ﺘﺭﻫﻘﻪ ﻭﺘﺅ ﺭ ﻓﻲ ﺤﺴﻥ ﺃﺩﺍﺌﻪ ﻟﻬﺎ ﺃﻭ ﺘﺠﻌﻠﻪ ﻴﻘﺼﺭ ﻓﻲ ﻭﺍﺠﺒﺎﺕ ﺃﺨﺭ ﻴﻘﺒل ﻭﻴﻠﺯﻡ ﻨﻔﺴﻪ ﺒﺎﻟﻘﻴﺎﻡ ﺒﺄﻋﻤﺎل ﻜ ﻴﺭﺓ ﻓﻭﻕ ﻁﺎﻗﺘﻪ ﺇﺭﻀﺎﺀ ﻟﻤﻥ ﻴﻁﻠﺏ ﻤﺴﺎﻋﺩﺘﻪ ﺃﻭ ﺭ ﺒﺔ ﻤﻨﻪ ﻓﻲ ﺘﺤﻘﻴﻕ ﺃﻜﺒﺭ ﻋﺩﺩ ﻤﻥ ﺍ ﻫﺩﺍﻑ ﻓﻲ ﺃﻗل ﺯﻤﻥ ﻤﻤﻜﻥ .ﻭﻤﻥ ﺃﺴﺒﺎﺏ ﺍﻟﺴﻌﺎﺩﺓ ﺘﻨﻭﻴﻊ ﺍﻷﻫﺩﺍﻑ ﻓﻴﺤﺴﻥ ﻟﻠﻔﺭﺩ ﺃﻥ ﻴﻨﻭ ﻤﻥ ﺃﻫﺩﺍﻓﻪ ﻭ ﺎﻴﺎﺘﻪ ﻭﻻ ﻴﺠﻌل ﻟﻪ ﻫﺩﻓﺎ ﻭﺍﺤﺩﺍ ،ﻨﻪ ﻗﺩ ﻴﻔﺸل ﻓﻲ ﺘﺤﻘﻴﻕ ﻫﺫﺍ ﺍﻟﻬﺩﻑ .ﻓ ﺫﺍ ﻨﻭ ﻤﻥ ﺃﻫﺩﺍﻓﻪ ﻭﺤﺩﺙ ﺃﻥ ﻓﺸل ﻓﻲ ﻭﺍﺤﺩ ﻤﻨﻬﺎ ﻓ ﻨﻪ ﻗﺩ ﻴﻨﺠ ﻓﻲ ﺘﺤﻘﻴﻕ ﻫﺩﻑ ﺁﺨﺭ ،ﻓ ﻥ ﻓﻲ ﺫﻟﻙ ﺴﻠﻭ ﻋﻅﻴﻤﺔ ﻟﻪ ، ” ﻋﻠﻤﺎ ﺒﺄﻥ ﺍ ﻫﺩﺍﻑ ﺍ ﺴﺎﺴﻴﺔ ﻗﺩ ﻻ ﺘﺘﻐﻴﺭ “. ﻭﻤﻥ ﺃﻫﻡ ﺃﺴﺒﺎﺏ ﺍﻟﺴﻌﺎﺩﺓ ﺘﻜﻴﻑ ﺍﻟﻔﺭﺩ ﻤﻊ ﺍﻟﻅﺭﻭﻑ ﻭﺍﻟﻤﺠﺘﻤﻊ ﺍﻟﺫﻱ ﻴﻌﻴ
ﻓﻴﻪ
ﻭﻫﺫﺍ ﺍﻟﺘﻜﻴﻑ ﺒﺎﻟﻨﺴﺒﺔ ﻟﻠﻤﺴﻠﻡ ﻤﺤﻜﻭﻡ ﺒﻘﻭﺍﻋﺩ ﺍﻹﺴﻼﻡ ﺍﻟﺴﻤﺤﺔ ،ﻓﻠﻴﺱ ﻟﻠﻤﺴﻠﻡ ﺃﻥ ﻴﺘﻜﻴﻑ
ﻤﻊ ﺃﻱ ﻤﺠﺘﻤﻊ ﻭﺒﺄﻱ ﺸﻜل ﻤﻥ ﺍ ﺸﻜﺎل ،ﻭﻟﻴﺱ ﻋﻠﻰ ﺤﺴﺎﺏ ﺍﻟﻤﺒﺎﺩ ﺍﻹﺴﻼﻤﻴﺔ.
ﻭﺍﻟﻘﻴﻡ ﻭﺍﻟﻤ ل
ﺇﻥ ﻤﻥ ﺃﻫﻡ ﺃﺴﺒﺎﺏ ﺍﻟﺴﻌﺎﺩﺓ ﻜﺫﻟﻙ ﻤﻘﺩﺭﺓ ﺍﻟﻔﺭﺩ ﻋﻠﻰ ﺍﻟﺘﻭﻓﻴﻕ ﺒﻴﻥ ﺭ ﺒﺎﺘﻪ ﻭﺃﻫﺩﺍﻓﻪ.
ﻭﻴﻤﻜﻥ ﺃﻥ ﻴﺘﻡ ﻫﺫﺍ ﺍﻟﺘﻭﻓﻴﻕ ﺒﺄﻥ ﻴﻜﻭﻥ ﻟﻪ ﻨﻅﺎﻡ ﻟﺩﺭﺀ ﺍﻟﺘﻌﺎﺭ
ﺒﻴﻥ ﺭ ﺒﺎﺘﻪ ﻭﺃﻫﺩﺍﻓﻪ
ﻭﻭﺍﺠﺒﺎﺘﻪ .ﻭﻫﺫﺍ ﻗﺩ ﻴﻜﻭﻥ ﺒﺎﻟﺘﺨﻠﻲ ﻋﻥ ﺒﻌﻀﻬﺎ ﺃﻭ ﺒﻭﻀﻌﻬﺎ ﻓﻲ ﺘﺭﺘﻴﺏ ﺒﺤﺴﺏ ﺃﻭﻟﻴﺘﻬﺎ )(75
ﻋﺒﺩ ﺍﷲ ﺤﺴﻥ ﺯﺭﻭﻕ
ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
،ﺃﻭ ﺃﻥ ﻴﺠﻤﻊ ﺒﻴﻨﻬﺎ ﺒﻁﺭﻴﻘﺔ ﻤﻥ ﺍﻟﻁﺭﻕ .ﻓﺎﻟﻔﺭﺩ ﻗﺩ ﻴﺭ
ﻤﻥ ﺍﻟﻭﺍﺠﺏ ﻋﻠﻴﻪ ﺇﺭﻀﺎﺀ
ﺃﺴﺭﺘﻪ ﻭﺨﺩﻤﺘﻬﺎ ﻭﺼﺭﻑ ﺠل ﻭﻗﺘﻪ ﻓﻲ ﺫﻟﻙ ،ﻭﻗﺩ ﺘﻜﻭﻥ ﻟﻪ ﺭ ﺒﺔ ﻓﻲ ﺍﻟﻭﻗﺕ ﻨﻔﺴﻪ ﻓﻲ ﺘﺤﻘﻴﻕ ﻁﻤﻭﺤﺎﺘﻪ ﺍﻟﺸﺨﺼﻴﺔ ،ﻭﻗﺩ ﻴﺭ
ﺘﺤﻘﻴﻕ ﻤﺒﺎﺩ
ﺃﻨﻪ ﻤﻥ ﺍﻟﻭﺍﺠﺏ ﻋﻠﻴﻪ ﺨﺩﻤﺔ ﻤﺠﺘﻤﻌﻪ ،ﺃﻭ
ﻭﺃﻫﺩﺍﻑ ﻤﻌﻴﻨﺔ ﻓﻲ ﺍﻟﺤﻴﺎﺓ ﻭﻗﺩ ﺘﺘﻌﺎﺭ
ﻭﺍ ﻫﺩﺍﻑ ﻤﻊ ﺒﻌﻀﻬﺎ.
ﺇﻥ ﺃﻓﻀل ﻁﺭﻴﻘﺔ ﻟﺩﺭﺀ ﺍﻟﺘﻌﺎﺭ
ﻫﺫ ﺍﻟﻭﺍﺠﺒﺎﺕ ﻭﺍﻟﺭ ﺒﺎﺕ
ﺒﻴﻥ ﺍﻟﺭ ﺒﺎﺕ ﻭﺍﻟﻭﺍﺠﺒﺎﺕ ﻫﻲ ﺍﻻﺤﺘﻜﺎﻡ ﻟﻘﻭﺍﻨﻴﻥ
ﺍﻟﺸﺭﻴﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻭﺇﻟﻰ ﺩﺍﻋﻲ ﺍﻟﻌﻘل ﻓﻴﻤﺎ ﻟﻡ ﻴﺭﺩ ﻓﻴﻪ ﻨﺹ ﺸﺭﻋﻲ
ﻓ ﺫﺍ ﻋﺠﺯ ﻋﻘﻠﻪ
ﺍﺴﺘﺸﺎﺭ ﺃﻫل ﺍﻟﺭﺃﻱ ﻭﺍﻻﺨﺘﺼﺎﺹ ﻭﺍﻟﺤﻜﻤﺔ ﻓ ﺫﺍ ﺼﻌﺏ ﺍﺘﺨﺎﺫ ﻗﺭﺍﺭ ﻤﻌﻴﻥ ﻴﻘﺭﺃ ﺩﻋﺎﺀ
ﺼﻼﺓ ﺍﻻﺴﺘﺨﺎﺭﺓ
)( 1
،ﻓﻴﻘﺩﻡ ﻋﻠﻰ ﻤﺎ ﻴﺠﺩ ﻨﻔﺴﻪ ﺘﻤﻴل ﺇﻟﻴﻪ ﻤﺘﻭﻜﻼ ﻋﻠﻰ ﺍﷲ ﺴﺒﺤﺎﻨﻪ
ﻭﺘﻌﺎﻟﻰ .ﻓﺎﻹﻨﺴﺎﻥ ﻗﺩ ﻻ ﻴﺴﺘﻁﻴﻊ ﺃﻥ ﻴﻬﺘﺩﻱ ﻓﻲ ﻜ ﻴﺭ ﻤﻥ ﺍ ﻤﻭﺭ ﺒﻌﻘﻠﻪ ﻭﺘﺠﺎﺭﺒﻪ ﺇﻟﻰ
ﺍﺨﺘﻴﺎﺭ ﺒﺩﻴل ﻤﻥ ﺒﻴﻥ ﺍﻟﺒﺩﺍﺌل ﺍﻟﻤﺨﺘﻠﻔﺔ ﻟﻘﻠﺔ ﺍﻟﻤﻌﻠﻭﻤﺎﺕ ،ﺃﻭ ﻟﺼﻌﻭﺒﺔ ﺘﻘﻴﻴﻡ ﺍﻟﻤﻭﻗﻑ ،ﺃﻭ
ﻟﺸﻌﻭﺭ ﻗﻭﻱ ﻓﻲ ﻨﻔﺴﻪ ﻴﺩﻋﻭ ﺇﻟﻰ ﻓﻌل ﺃﻤﺭﻴﻥ ﻤﺘﻨﺎﻗﻀﻴﻥ ،ﺃﻭ ﻟﻐﻴﺭﻫﺎ ﻤﻥ ﺍ ﺴﺒﺎﺏ
ﺇﻤﺎ ﺇﺫﺍ ﻜﺎﻨﺕ ﻫﻨﺎﻟﻙ ﺠﻬﺔ ﻴ ﻕ ﻓﻲ ﺤﻜﻤﺘﻬﺎ ﻭﺠﻤﻴل ﺍﺨﺘﻴﺎﺭﻫﺎ ﻓ ﻨﻪ ﺴﻴﻠﺠﺄ ﺇﻟﻴﻬﺎ ﻭﻫﻭ ﺭﺍ
.ﻭﻫﺫﺍ ﺍﻟﻠﺠﻭﺀ ﻴﺯﻴل ﺍﻟﻘﻠﻕ ﻭﻴﺨﻔﻑ ﻤﻥ ﺍﻟﺼﺭﺍ ﺍﻟﻨﺎﺘﺞ ﻤﻥ ﺍﺘﺨﺎﺫ ﺍﻟﻘﺭﺍﺭ.
ﺃﻤﺎ ﺇﺫﺍ ﻜﺎﻥ ﺍﻟﻨﺯﺍ
ﻟﻠﺘﻐﻠﺏ ﻋﻠﻰ ﺍﻟﻨﺯﺍ
ﺒﻴﻥ ﺭ ﺒﺎﺕ ﺍﻟﻨﻔﺱ ﻭﻭﺍﺠﺒﺎﺕ ﺍﻟﺩﻴﻥ
ﺍﻟﻨﺎﺸﺊ ﻓﻲ ﻨﻔﺴﻪ ﺇﻟﻰ ﻤﺠﺎﻫﺩﺘﻬﺎ
ﻓ ﻥ ﺍﻹﻨﺴﺎﻥ ﻴﺤﺘﺎ
ﻭﻗﺩ ﻴﻌﺎﻨﻲ ﺍﻟﻔﺭﺩ ﻓﻲ ﺒﺩﺍﻴﺔ ـــــــــــــــــــــــــــــــــــــــــــــ
)(1 ﺍﻟﻤﺅﻤﻥ ﻴﺴﺘﺨﻴﺭ ﺍﷲ ﻓﻲ ﻜل ﺃﻤﺭ ﺼﻌﺏ ﻋﻠﻴﻪ ﺍﻻﺨﺘﻴﺎﺭ ﺃﻡ ﻟﻡ ﻴﺼﻌﺏ ،ﻗﺎل ﺠﺎﺒﺭ ﺒﻥ ﻋﺒﺩ ﺍﷲ ﺭﻀﻰ ﺍﷲ ﻋﻨﻬﻤﺎ :ﻜﺎﻥ ﺭﺴﻭل ﺍﷲ ﻴﻌﻠﻤﻨﺎ ﺍﻻﺴﺘﺨﺎﺭﺓ ﻓﻲ ﺍ ﻤﻭﺭ ﻜﻠﻬﺎ ﻜﻤﺎ ﻴﻌﻠﻤﻨﺎ ﺍﻟﺴﻭﺭﺓ ﻤﻥ ﺍﻟﻘﺭﺁﻥ ،ﻴﻘﻭل ” ﺇﺫﺍ ﻫﻡ ﺃﺤﺩﻜﻡ ﺒﺄﻤﺭ ﻓﻠﻴﺭﻜﻊ ﺭﻜﻌﺘﻴﻥ ﻤﻥ ﻴﺭ ﺍﻟﻔﺭﻴ ﺔ ﻡ ﻟﻴﻘل :ﺍﻟﻠﻬﻡ ﺇﻨﻲ ﺃﺴﺘ ﻴﺭﻙ ﺒﻌﻠﻤﻙ ﻭﺃﺴﺘﻘﺩﺭﻙ ﺒﻘﺩﺭﺘﻙ ﻭﺃﺴﺄﻟﻙ ﻤﻥ ﻓ ﻠﻙ ﺍﻟﻌﻅﻴﻡ ﻓ ﻨﻙ ﺘﻘﺩﺭ ﻭﻻ ﺃﻗﺩﺭ ﻭﺘﻌﻠﻡ ﻭﻻ ﺃﻋﻠﻡ ﺍﻟﻠﻬﻡ ﺇﻥ ﻜﻨﺕ ﺘﻌﻠﻡ ﻫﺫﺍ ﺍﻷﻤﺭ ...ﻭﻴﺴﻤﻰ ﺤﺎﺠﺘﻪ -ﻴﺭ ﻟﻲ ﻓﻲ ﺩﻴﻨﻲ ﻭﺃﻨﺕ ﻋﻼﻡ ﺍﻟ ﻴﻭ ﻭﻤﻌﺎﺸﻲ ﻭﻋﺎﻗﺒﺔ ﺃﻤﺭﻱ ﺃﻭ ﻗﺎل ﻋﺎﺠل ﺃﻤﺭﻱ ﻭﺁﺠﻠﻪ -ﻓﺎﻗﺩﺭ ﻟﻲ ﻭﻴﺴﺭ ﻟﻲ ﻡ ﺒﺎﺭﻙ ﻟﻲ ﻓﻴﻪ ﻭﺇﻥ ﻜﻨﺕ ﺘﻌﻠﻡ ﺃﻥ ﻫﺫﺍ ﺍﻷﻤﺭ ﺸﺭ ﻟﻲ ﻓﻲ ﺩﻴﻨﻲ ﻭﻤﻌﺎﺸﻲ ﻭﻋﺎﻗﺒﺔ ﺃﻤﺭﻱ ﺃﻭ ﻋﺎﺠﻠﻪ ﻭﺁﺠﻠﻪ - ﻓﺎﺼﺭﻓﻪ ﻋﻨﻲ ﻭﺍﺼﺭﻓﻨﻲ ﻋﻨﻪ ﻭﺍﻗﺩﺭ ﻟﻲ ﺍﻟ ﻴﺭ ﺤﻴ ﻜﺎﻥ ﻡ ﺃﺭ ﻨﻲ ﺒﻪ “ ]ﺭﻭﺍ ﺍﻟﺒﺨﺎﺭﻱ : .[162/7
)(76
ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻔﻠﺴﻔﺔ
ﻤﻔﻬﻭﻡ ﺍﻟﺴﻌﺎﺩﺓ ﻤﻥ ﻤﻨﻅﻭﺭ ﺇﺴﻼﻤﻲ
ﺍﻟﻁﺭﻴﻕ ،ﻭﻟﻜﻥ ﺍﻟﻨﻔﺱ ﺘﺴﻜﻥ ﻭﺘﺴﻌﺩ ﺒﻁﺎﻋـﺔ ﺭﺒﻬﺎ ﻭﺘﻭﻜﻠﻬﺎ ﻭﺍﻋﺘﻤﺎﺩﻫﺎ ﻋﻠﻴﻪ
ﻭﺭﻀﺎﻫﺎ ﺒﻤﺎ ﺃﻭﺠﺏ ﻭﺤﻜﻡ }ﻭﻤﺎ ﻜﺎﻥ ﻟﻤ ﻤﻥ ﻭﻻ ﻤ ﻤﻨﺔ ﺇﺫﺍ ﻗ ﻰ ﺍﷲ ﻭﺭﺴﻭﻟﻪ ﺃﻤﺭﹰﺍ ﺃﻥ ﻴﻜﻭﻥ ﻟﻬﻡ ﺍﻟ ﻴﺭﺓ ﻤﻥ ﺃﻤﺭﻫﻡ { ]ﺍ ﺤﺯﺍﺏ .[36 :ﻻ ﺸﻙ ﺃﻥ ﻤﻌﺭﻓﺔ ﺤﻜﻡ ﺍﷲ ﻗﺩ ﺘﺤﺘﺎ ﻓﻲ ﺒﻌ
ﺍﻟﺤﺎﻻﺕ ﺇﻟﻰ ﺠﻬﺩ ﻜﺒﻴﺭ ﻭﻗﺩ ﻴﻘﻊ ﺍ ﻤﺭ ﺍﻟﻤﺭﺍﺩ ﻤﻌﺭﻓﺔ ﺤﻜﻡ ﺍﷲ ﻓﻴﻪ
ﺘﺤﺕ ﻨﺼﻭﺹ ﻗﺩ ﻴﺒﺩﻭ ﺃﻨﻬﺎ ﻤﺘﻌﺎﺭﻀﺔ
ﻓﻴﺤﺘﺎ ﺍﻟﻤﺠﺘﻬﺩ ﺇﻟﻰ ﺍﻟﺘﻭﻓﻴﻕ ﺒﻴﻨﻬﺎ ،ﻭﻟﻜﻥ
ﺴﻠﻭﺍ ﻗﻭل ﺍﻟﺭﺴﻭل ” : ﺇﺫﺍ ﺤﻜﻡ ﺍﻟﺤﺎﻜﻡ ﻓﺎﺠﺘﻬﺩ ﻓﺄﺼﺎ )( 1
ﻭﺍﺠﺘﻬﺩ ﻡ ﺃ ﻁﺄ ﻓﻠﻪ ﺃﺠﺭ “.
ﻓﻠﻪ ﺃﺠﺭﺍﻥ ﻭﺇﺫﺍ ﺤﻜﻡ
ﺘﺠﺩﺭ ﺍﻹﺸﺎﺭﺓ ﻫﻨﺎ ﺇﻟﻰ ﺃﻨﻪ ﻜﻠﻤﺎ ﻜﺎﻨﺕ ﺍﻟﻨﻔﺱ ﻤﺴﺘﻘﺭﺓ ﻋﻠﻰ ﻓﻌل ﺍﻟﺨﻴﺭ ﻭﻻ ﺼﺭﺍ
ﻓ ﻥ ﺍﻟﺫﻱ ﺘﻨﺎﺯﻋﻪ ﻨﻔﺴﻪ ﻟﻔﻌل
ﻓﻲ ﺩﺍﺨﻠﻬﺎ ﻜﺎﻥ ﺫﻟﻙ ﺃﻓﻀل ،ﻭﻟﻜﻥ ﻤﻥ ﻨﺎﺤﻴﺔ ﺃﺨﺭ
ﺍﻟﺸﺭ ﻭﻴﺨﺘﺎﺭ ﺍﻟﺨﻴﺭ ﺃﻓﻀل ﻤﻥ ﺍﻟﺫﻱ ﺘﺴﺘﻘﺭ ﻨﻔﺴﻪ ﻋﻠﻰ ﻓﻌل ﺍﻟﺸﺭ ﻋﻠﻰ ﺍﻟﺭ ﻡ ﻤﻥ ﺃﻥ
ﺍ ﻭل ﻗﺩ ﻴﻌﺎﻨﻰ ﻤﻥ ﻫﺫﺍ ﺍﻟﺼﺭﺍ ﻭﺍﻟ ﺎﻨﻲ ﻗﺩ ﻻ ﻴﻌﺎﻨﻴﻪ ،ﻭﺍﻟﺫﻱ ﺘﻨﺎﺯﻋﻪ ﻨﻔﺴﻪ ﻟﻔﻌل ﺍﻟﺸﺭ ﻭﺍﻟﺨﻴﺭ ﺴﻌﻴﺩ
ﺒﺎﻋﺘﺒﺎﺭ ﻤﺎ ﺴﻴﺅﻭل ﺇﻟﻴﻪ ﺤﺎﻟﻪ ﻓﻲ ﺍ ﺨﺭﺓ ،ﻭﺒﺎﻋﺘﺒﺎﺭ ﺃﻨﻪ ﺇﺫﺍ
ﺘﺠﺎﻭﺯ ﻫﺫ ﺍﻟﺤﺎﻟﺔ ﻭﺍﺴﺘﻘﺭﺕ ﻨﻔﺴﻪ ﻋﻠﻰ ﻓﻌل ﺍﻟﺨﻴﺭ ﺴﻌﻴﺩ ﺴﻌﺎﺩﺓ ﺤﻘﻴﻘﻴﺔ ،ﺇﻥ ﺍﻟﺘﺨﻠﺹ
ﻤﻥ ﺼﺭﺍ ﺍﻟﻨﻔﺱ ﺒﺎﻻﺴﺘﺠﺎﺒﺔ ﻟﺩﻭﺍﻋﻲ ﺍﻟﺸﻬﻭﺓ ﻭﺍﻟﺭ ﺒﺔ ﺍﻟﺤﺭﺍﻡ ” ﻭﺍﻟﻤﺩﻤﺭﺓ ﻓﻲ ﺤﻘﻴﻘﺔ ﺍﻷﻤﺭ “ ﺃﻭ ﺇﺯﺍﻟﺔ ﺍﻟﺼﺭﺍ ﺒﻐﺭ
ﺍﻟﺘﻜﻴﻑ ﻤﻊ ﺍﻟﻤﺠﺘﻤﻊ ﺍﻟﺫﻱ ﻴﻤﺎﺭﺱ ﺍﻟﺤﺭﺍﻡ ،ﻭﻗﺩ
ﻴﺤﺩﺙ ﺭﺍﺤﺔ ،ﻭﻟﻜﻨﻬﺎ ﺘﻜﻭﻥ ﺭﺍﺤﺔ ﺯﺍﺌﻔﺔ ﻭﻜﺎﺫﺒﺔ ﻭﻓﻲ ﻤﺴﺘﻭ ﺃﺩﻨﻰ ﻤﻥ ﻤﺴﺘﻭ ﺍﻟﺤﻴﺎﺓ
ﺍﻟﺭﻭﺤﻴﺔ ﻭﺍﻟﺨﻠﻘﻴﺔ ﺍﻟﺘﻲ ﻴﻘﺎﻭﻡ ﺍﻹﻨﺴﺎﻥ ﻓﻴﻬﺎ ﺩﻭﺍﻋﻲ ﺍﻟﺸﻬﻭﺓ ﻭﺍﻟﻬﻭ .ﺇﻥ ﺭﻓ ﺍﻟﺸﻬﻭﺓ ﺭﻓﻀﺎ ﻜﺎﻤﻼ ﺤﻼﻻ ﻜﺎﻨﺕ ﺃﻡ ﺤﺭﺍﻤﺎ ﻭﺭﻓ
ﺩﻭﺍﻋﻲ
ﺍﻟﺘﻜﻴﻑ ﻤﻊ ﺍﻟﻤﺠﺘﻤﻊ ﻤﻬﻤﺎ ﻜﺎﻥ
ﻭﺍﻟﺘﻨﻁﻊ ﻓﻲ ﺍﻟﺘﻌﺎﻤل ﻤﻌﻪ ﺃﻤﺭ ﻴﺭ ﻁﺒﻴﻌﻲ ﻭ ﻴﺭ ﺴﻠﻴﻡ.
ﻓ ﻥ ﺍﻟﻤﺅﻤﻥ ﻴﺠﺏ ﺃﻥ ﺘﺴﺘﻘﺭ ﻨﻔﺴﻪ ﻓﻲ ﺃﻤﺭ ﺇﺸﺒﺎ ﺭ ﺒﺎﺘﻪ ﻭﻋﻼﻗﺎﺘﻪ ﺒﺄﻓﺭﺍﺩ ﻤﺠﺘﻤﻌﻪ
ﻋﻠﻰ ﻤﺎ ﺘﺴﻤ
ﺒﻪ ﺍﻟﺸﺭﻴﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻭﻤﺎ ﺘﺘﻁﻠﺒﻪ ،ﺇﻥ ﻤﻥ ﺃﻫﻡ ﺃﺴﺒﺎﺏ ﺍﻟﺼﺭﺍ
ـــــــــــــــــــــــــــــــــــــــــــــ )(1 ﺤﺩﻴﺙ ﻤﺘﻭﺍﺘﺭ ﺍﻟﻤﻌﻨﻰ ﺃﺨﺭﺠﻪ ﺃﺤﻤﺩ ﻭﺍﻟﺸﻴﺨﺎﻥ ﻭﺃﺼﺤﺎﺏ ﺍﻟﺴﻨﻥ ﺇﻻ ﺍﻟﺘﺭﻤﺫﻱ ،ﻭﺍﻨﻅﺭ : ﺍﻻﺠﺘﻬﺎﺩ ﻓﻲ ﺍﻟﺸﺭﻴﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ ،ﺹ .169
)(77
ﻋﺒﺩ ﺍﷲ ﺤﺴﻥ ﺯﺭﻭﻕ
ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﺍﻟﻨﻔﺴﻲ ﻋﻨﺩ ﻜ ﻴﺭ ﻤﻥ ﺸﺒﺎﺏ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻭﺸﻴﺒﻬﻡ ﺠﻬﻠﻬﻡ ﺒﺄﺤﻜﺎﻡ ﺍﻟﺸﺭ ﻭﻋﺩﻡ ﻤﻌﺭﻓﺘﻬﻡ
ﺒﻤﺎ ﻫﻭ ﻤﺸﺭﻭ ﻭﺤﻼل ﻤﻥ ﺸﻬﻭﺍﺕ ﺍﻟﻨﻔﺱ ﻭﺭ ﺒﺎﺘﻬﺎ ﻭﻤﺎ ﻫﻭ ﺤﺭﺍﻡ ،ﻭﻋﻼ ﻫﺫﺍ ﻫﻭ
ﺍﻟﺘﻔﻘﻪ ﻓﻲ ﺍﻟﺩﻴﻥ ﻭﻤﻌﺭﻓﺔ ﺃﺤﻜﺎﻡ ﺍﻟﺸﺭ .
ﻭﻤﻥ ﺃﺴﺒﺎﺏ ﺍﻟﺴﻌﺎﺩﺓ ﺃﻥ ﻴﻨﻅﺭ ﺍﻹﻨﺴﺎﻥ ﺇﻟﻰ ﻤﺤﺎﺴﻥ ﺍ ﺨﺭﻴﻥ ﻭﻴﻐ
ﺍﻟﻨﻅﺭ ﻋﻥ
ﻤﺴﺎﻭﺌﻬﻡ ،ﻗﺎل ﺭﺴﻭل ﺍﷲ ” : ﻻ ﻴﻔﺭﻙ ﻤ ﻤﻥ ﻤ ﻤﻨﺔ ﺇﻥ ﻜﺭ ﻤﻨﻬﺎ ﻠﻘﺎ ﺭ ﻲ
ﻤﻨﻬﺎ ﺁ ﺭ “ ﻨﻪ ﺇﺫﺍ ﺘﺘﺒﻊ ﻋﻭﺭﺍﺘﻬﻡ ﻭﻨﻘﺎﺌﺼﻬﻡ ﻟﻡ ﺘﻨﻡ ﺒﻴﻨﻪ ﻭﺒﻴﻨﻬﻡ ﻤﺤﺒﺔ ﻭﺘﺼﻌﺏ ﻋﻠﻴﻪ
ﻤﻌﺎﻴﺸﺘﻬﻡ ،ﻫﺫﺍ ﻻ ﻴﻌﻨﻲ ﻋﺩﻡ ﺇﺴﺩﺍﺀ ﺍﻟﻨﺼ ﻟﻬﻡ ﻭﻻ ﻴﻌﻨﻲ ﺘﺭﻙ ﺃﻤﺭﻫﻡ ﺒﺎﻟﻤﻌﺭﻭﻑ
ﻭﻨﻬﻴﻬﻡ ﻋﻥ ﺍﻟﻤﻨﻜﺭ.
ﻭﻤﻥ ﺃﺴﺒﺎﺏ ﺍﻟﺴﻌﺎﺩﺓ :ﺃﻥ ﻴﻨﻅﺭ ﺍﻟﻔﺭﺩ ﺇﻟﻰ ﻤﻥ ﺩﻭﻨﻪ ﻭﻟﻴﺱ ﻟﻤﻥ ﻓﻭﻗﻪ ﻭﺇﻟﻰ ﻤﺎ ﺤﻘﻕ
ﻭﻟﻴﺱ ﺇﻟﻰ ﻤﺎ ﻟﻡ ﻴﺤﻘﻕ ﻭﺘﺫﻭﻕ ﻨﻌﻡ ﺍﷲ ﺍﻟﺘﻲ ﻻ ﺘﺤﺼﻰ ﻭﺸﻜﺭ ﺍﷲ ﻋﻠﻰ ﺘﻠﻙ ﺍﻟﻨﻌﻡ }
ﻭﺇﺫ ﺘﺄﺫﻥ ﺭﺒﻜﻡ ﻟ ﻥ ﺸﻜﺭﺘﻡ ﻷ ﺯﻴﺩﻨﻜﻡ { ]ﺇﺒﺭﺍﻫﻴﻡ .[7 :ﻭﻋﻠﻰ ﺍﻟﻔﺭﺩ ﺃﻻ ﻴﺅﺨﺭ ﻋﻤل
ﺍﻟﻴﻭﻡ ﻟﻐﺩ ،ﻭﺃﻥ ﻴﻔﺭ ﻤﻥ ﻭﺍﺠﺒﺎﺘﻪ ﺃﻭﻻ ﺒﺄﻭل ﻓﺎﻹﻨﺴﺎﻥ ﻋﺎﺩﺓ ﺇﺫﺍ ﻭﺍﺠﻬﻪ ﻋﻤل ﺼﻌﺏ
ﺃﻭ ﻴﺭ ﻤﺤﺒﺏ ﺃﺨﺭ ﻟﻐﺩ ،ﻥ ﺍﻟﻨﻔﺱ ﻋﺎﺩﺓ ﺘﺨﻠﺩ ﺇﻟﻰ ﺍﻟﺭﺍﺤﺔ ،ﻭﻟﻜﻥ ﺘﺄﺨﻴﺭ ﻤﺎ ﻻﺒﺩ ﻤﻨﻪ ﻴﺯﻴﺩ ﻤﻥ ﻤﺸﻜﻼﺘﻪ ﻭﻤﺼﺎﻋﺒﻪ ﺨﺎﺼﺔ ﺇﺫﺍ ﻅﻬﺭﺕ ﻟﻪ ﺃﻋﻤﺎل ﺃﺨﺭ
ﺘﺤﺘﺎ
ﺇﻟﻰ
ﻭﻗﺕ ﻭﺠﻬﺩ ﻜﺒﻴﺭ ،ﻓﻌﻠﻴﻪ ﺒﺎﻟﺼﺒﺭ ﻭﺍﻟﻤﺠﺎﻫﺩﺓ ﺤﺘﻰ ﻴﻨﺠﺯ ﻤﺎ ﻴﻨﺒﻐﻲ ﻋﻠﻴﻪ ﻋﻤﻠﻪ .ﻭﻤﻥ
ﺃﺴﺒﺎﺏ ﺍﻟﺴﻌﺎﺩﺓ ﺘﻌﻭﺩ ﺍﻟﻨﻅﺎﻡ ﻭﺍﻟﺤﻔﺎﻅ ﻋﻠﻰ ﺍﻟﺼﺤﺔ ﻭﺼﺩﻕ ﺍﻻﻟﺘﺯﺍﻡ ﻭﺍﻟﺸﺠﺎﻋﺔ
ﻭﺍﻟﻤﺭﻭﻨﺔ ﻭﺍﻟﺘﻔﺎﺅل ﻭﺍﻟ ﻘﺔ ﺒﺎﻟﻨﻔﺱ ﻭﻭﻀﻭ ﺍﻟﻬﺩﻑ ﻭﻗﻭﺓ ﺍﻟﺩﻭﺍﻓﻊ ﺍﻟﺩﺍﺨﻠﻴﺔ ﻭﺍﻟﺘﺤﻜﻡ ﻓﻲ
ﺍﻟﺴﻠﻭﻙ ﻭﺍﻟﺸﻌﻭﺭ ﺒﺎﻟﻤﺴﺌﻭﻟﻴﺔ .ﻭﻋﻠﻰ ﺍﻟﺭ ﻡ ﻤﻥ ﺃﻨﻨﺎ ﺫﻜﺭﻨﺎ ﻋﺩﺩﺍ ﻻ ﺒﺄﺱ ﺒﻪ ﻤﻥ
ﺍﻟﻌﻭﺍﻤل ﺍﻟﻤﺴﺎﻋﺩﺓ ﻋﻠﻰ ﺘﺤﻘﻴﻕ ﺍﻟﺴﻌﺎﺩﺓ ،ﻭﻟﻜﻥ ﻜﺎﻥ ﺫﻟﻙ ﺩﻭﻥ ﺍﺴﺘﻘﺼﺎﺀ ﻟﻜل ﺍﻟﻌﻭﺍﻤل ﻭﺍ ﺴﺒﺎﺏ.
ﺩﻭﺭ ﺍﻟﺠﻤﺎﻋﺔ ﻭﺍﻟﺩﻭﻟﺔ ﻓﻲ ﺴﻌﺎﺩﺓ ﺍﻟﻔﺭﺩ : ﻜﺎﻥ ﺘﺭﻜﻴﺯﻨﺎ ﻓﻴﻤﺎ ﺴﺒﻕ ﻤﻥ ﺤﺩﻴﺙ ﻋﻠﻰ ﺍﻟﺩﻭﺭ ﺍﻟﺫﻱ ﻴﻤﻜﻥ ﺃﻥ ﻴﻘﻭﻡ ﺒﻪ ﺍﻟﻔﺭﺩ ﻓﻲ
ﺘﺤﻘﻴﻕ ﺍﻟﺴﻌﺎﺩﺓ ،ﻭﻟﻘﺩ ﻜﺎﻨﺕ ﺍﻟﺤﻠﻭل ﻭﺍﻟﻨﺼﺎﺌ ﺍﻟﺘﻲ ﻗﺩﻤﻨﺎﻫﺎ ﻤﻭﺠﻬﺔ ﻟﻠﻔﺭﺩ. )(78
ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻔﻠﺴﻔﺔ
ﻤﻔﻬﻭﻡ ﺍﻟﺴﻌﺎﺩﺓ ﻤﻥ ﻤﻨﻅﻭﺭ ﺇﺴﻼﻤﻲ
ﻻﺸﻙ ﺃﻥ ﻟﻠﻔﺭﺩ ﺩﻭﺭﺍ ﻜﺒﻴﺭﺍ ﻓﻲ ﺘﺤﻘﻴﻕ ﺍﻟﺴﻌﺎﺩﺓ ﻟﻨﻔﺴﻪ ﻭﻟﻐﻴﺭ ،ﻭﻟﻜﻥ ﻤﻥ ﻨﺎﺤﻴﺔ
ﺃﺨﺭ
ﻻ ﻴﺨﻔﻰ ﻤﺎ ﻟﻠﺠﻤﺎﻋﺔ ﻭﺍﻟﺩﻭﻟﺔ ﻤﻥ ﺩﻭﺭ ﻓﻲ ﺘﺤﻘﻴﻕ ﺍﻟﺴﻌﺎﺩﺓ ﻓﺭﺍﺩﻫﺎ .ﻓﻬﻲ ﻗﺩ
ﺘﺴﻬل ﻟﻬﻡ -ﺃﻭ ﺘﺼﻌﺏ ﻋﻠﻴﻬﻡ -ﺍﻟﺤﺼﻭل ﻋﻠﻰ ﺍﻟﻀﺭﻭﺭﻴﺎﺕ ﻤﻥ ﺍﻟﻤﺄﻜل ﻭﺍﻟﻤﺸﺭﺏ ﻭﺍﻟﻤﻠﺒﺱ ﻭﺍﻟﻤﺭﻜﺏ ﻭﺍﻟﺯﻭﺍ
ﻭﺍﻟﻌﻼ
ﻭ ﻴﺭﻫﺎ ﻤﻥ ﻀﺭﻭﺭﻴﺎﺕ ﺍﻟﺤﻴﺎﺓ ﻭﺤﺎﺠﺎﺘﻬﺎ
ﻭﻜﻤﺎﻟﻴﺎﺘﻬﺎ .ﻭﻻ ﺸﻙ ﺃﻥ ﺍﻟﻤﺠﺘﻤﻊ ﺍﻟﺫﻱ ﻴﻘﻭﻡ ﻋﻠﻰ ﺃﺴﺎﺱ ﻤﻥ ﺍﻟﻌﻘﻴﺩﺓ ﺍﻟﺼﺤﻴﺤﺔ ، ﻭﺍﻟﺫﻱ ﻴﻭﻓﺭ ﺍ ﻤﻥ ﻓﺭﺍﺩ ،ﻭﺍﻟﺫﻱ ﺘﺴﻭﺩ ﺭﻭ ﺍﻟﻌﺩﺍﻟﺔ ﻭﺍﻟﺤﺭﻴﺔ ﻭﺍﻟﻤﺴﺎﻭﺍﺓ ﻭﺍﻟﺘﻌﺎﻭﻥ
ﻭﺍﻟﻤﺤﺒﺔ ﻭﺍﻟﺘﻜﺎﻓل ﻭﺍﻟﺘﺴﺎﻨﺩ ﻭﺍﻹﺤﺴﺎﻥ ﻭﺍﻟﺭﺤﻤﺔ ﻭﺍﻟﺸﻔﻘﺔ ﻭﺍﻟﻌﻔﺔ ﻭﺍﻟﻁﻬﺎﺭﺓ ﻭﺍﻟﻔﻀﻴﻠﺔ
ﻭﺍﻟﻌﻤل ﻭﺍﻟﺒﺫل ﻭﺍﻟﺘﻀﺤﻴﺔ ﻭﺍﻟﻌﺯﺓ ﻭﺍﻟﻜﺭﺍﻤﺔ ﻭﺍﻟﺸﻭﺭ ﻭ ﻴﺭﻫﺎ ﻤﻥ ﻗﻴﻡ ﺍﻹﺴﻼﻡ ﻭﻤ ﻠﻪ
ﻭﻓﻀﺎﺌﻠﻪ ،ﻭﺘﻨﺘﻔﻲ ﻓﻴﻪ ﺍﻟﺭﺫﻴﻠﺔ ،ﻭﻴﻨﺘﻔﻲ ﻓﻴﻪ ﺍﻟﻅﻠﻡ ﻭﺍﻟﺘﻔﺭﻗﺔ ﻭﺍﻟﻌﻨﺼﺭﻴﺔ ﻭﺍﻟﺤﺴﺩ
ﻭﺍﻟﻐل ﻭﺍﻻﻨﺘﻬﺎﺯﻴﺔ ﻭﺍﻟﺘﻜﺒﺭ ﻭﺍﻻﺴﺘﻌﻼﺀ ﻭﺍﻻﺴﺘﻐﻼل ،ﻻﺸﻙ ﺃﻥ ﻫﺫﺍ
ﻭﺍ ﻨﺎﻨﻴﺔ ﻭﺍﻟﺒﻐ
ﺍﻟﻤﺠﺘﻤﻊ ﻴﺨﻠﻕ ﻟﻠﻔﺭﺩ ﺤﺎﻟﺔ ﺃﻤﻨﻴﺔ ﻭﺍﻗﺘﺼﺎﺩﻴﺔ ﻭﺍﺠﺘﻤﺎﻋﻴﺔ ﻭﺴﻴﺎﺴﻴﺔ ﻭ ﻘﺎﻓﻴﺔ ﻭﻋﻘﺩﻴﺔ ﺘﺅﺩﻱ
ﺇﻟﻰ ﺴﻌﺎﺩﺘﻪ .ﻭﻫﺫ ﺍﻟﺤﺎﻟﺔ ﺘﺘﻬﻴﺄ ﻟﻠﻔﺭﺩ ﻤﻥ ﻜل ﺍﻟﻤﺠﺘﻤﻊ ﺍﻹﺴﻼﻤﻲ. ﺇﻤﻜﺎﻨﻴﺔ ﺍﻟﺴﻌﺎﺩﺓ :
ﺘﻌﺘﻤﺩ ﺇﻤﻜﺎﻨﻴﺔ ﺍﻟﺴﻌﺎﺩﺓ ﻋﻠﻰ ﺘﻌﺭﻴﻔﻬﺎ ﻭﻋﻠﻰ ﺇﻤﻜﺎﻨﻴﺔ ﺤﺩﻭﺙ ﺃﺴﺒﺎﺒﻬﺎ
ﺘﻌﺭﻑ ﺒﻁﺭﻴﻘﺔ ﻴﻠﺯﻡ ﻤﻨﻬﺎ ﺍﺴﺘﺤﺎﻟﺔ ﺘﺠﺭﻴﺒﻴﺔ
ﻓﺎﻟﺴﻌﺎﺩﺓ ﻗﺩ
ﻓ ﺫﺍ ﻋﺭﻓﻨﺎ ﺍﻟﺴﻌﺎﺩﺓ ﺒﺄﻨﻬﺎ ﺼﺎﻓﻴﺔ ﻭ ﻴﺭ
ﻤﺸﻭﺒﺔ ﺒﺎﻟﻬﻤﻭﻡ ﻭﺍﻟﻐﻤﻭﻡ ﻭﺍ ﻻﻡ ﻓ ﻨﻪ ﺴﻴﻜﻭﻥ ﻤﻥ ﺍﻟﻤﺴﺘﺤﻴل ﺘﺤﻘﻘﻬﺎ ﻓﻲ ﺍﻟﺩﻨﻴﺎ ،ﻓﺎﻟﺴﻌﺎﺩﺓ
ﺍﻟﺼﺎﻓﻴﺔ ﻴﺭ ﻤﻤﻜﻥ ﺤﺩﻭ ﻬﺎ ﻓﻲ ﺍﻟﺩﻨﻴﺎ ،ﻭﻨﻌﻨﻲ ﺒﺎﻟﺴﻌﺎﺩﺓ ﺍﻟﺼﺎﻓﻴﺔ ﺍﻟﺴﻌﺎﺩﺓ ﺒﻤﻌﻨﻰ ﺘﺤﻘﻕ
ﺍﻟﺭﺍﺤﺔ ﺍﻟﻜﺎﻤﻠﺔ ﻭﺍﻟﻤﺘﻌﺔ ﺍﻟﻜﺎﻤﻠﺔ ﻭﺘﺤﻘﻴﻕ ﺠﻤﻴﻊ ﺍﻟﺭ ﺒﺎﺕ ﻭﺇﻨﺘﻔﺎﺀ ﺠﻤﻴﻊ ﺍ ﺤﺯﺍﻥ ﻭﺍﻟﻬﻤﻭﻡ ﻭﺍﻟﻤﺘﺎﻋﺏ ﻭﺍ ﻻﻡ ﻭﺍ ﻤﺭﺍ
ﻭﺍﻟﻤﺼﺎﺌﺏ ﻭﺍﻟﻤﻜﺩﺭﺍﺕ.
ﻭﺘﺤﻘﻕ ﺍﻟﺴﻌﺎﺩﺓ ﻴﻌﺘﻤﺩ ﻋﻠﻰ ﺘﺤﻘﻕ ﺃﺴﺒﺎﺒﻬﺎ ،ﻭﻫﻨﺎﻙ ﻼ ﺔ ﺃﻨﻭﺍ ﻤﻥ ﺃﺴﺒﺎﺏ ﺍﻟﺴﻌﺎﺩﺓ
:ﺍﺴﺘﻌﺩﺍﺩ ﺍﻟﻔﺭﺩ ﻭﻤﺎ ﻴﻤﻠﻙ ﻤﻥ ﻤﻘﺩﺭﺍﺕ ﻟﻨﻴل ﺍﻟﺴﻌﺎﺩﺓ ،ﻭﺍﻟﻅﺭﻭﻑ ﺍﻟﺨﺎﺭﺠﻴﺔ ﺍﻟﺘﻲ ﺘﺅ ﺭ
ﻓﻲ ﻨﻴل ﺍﻟﺴﻌﺎﺩﺓ ،ﻭﺴﻌﻰ ﺍﻟﻔﺭﺩ ﻟﺘﺤﻘﻴﻘﻬﺎ .ﻭﺍﻻﺴﺘﻌﺩﺍﺩ ﻓﻴﻪ ﻤﺎ ﻫﻭ ﻤﻜﺘﺴﺏ ﻭﻓﻴﻪ ﻤﺎ ﻫﻭ ﻴﺭ ﻤﻜﺘﺴﺏ
ﻓﺎﻻﺴﺘﻌﺩﺍﺩ ﻴﺭ ﺍﻟﻤﻜﺘﺴﺏ ﻗﺩ ﻴﻜﻭﻥ ﺍﺴﺘﻌﺩﺍﺩﺍ ﺠﺴﻤﻴﺎ ﺃﻭ ﻋﻘﻠﻴﺎ ﺃﻭ ﻨﻔﺴﻴﺎ
،ﻭﺍﻻﺴﺘﻌﺩﺍﺩ ﺍﻟﻤﻜﺘﺴﺏ ﻫﻭ ﺍﻟﺫﻱ ﻴﻜﺘﺴﺒﻪ ﺍﻟﻔﺭﺩ ﺒ ﺭﺍﺩﺘﻪ ﻭﺠﻬﺩ ﻭﺴﻌﻴﻪ .ﻭﺍﻟﻅﺭﻭﻑ )(79
ﻋﺒﺩ ﺍﷲ ﺤﺴﻥ ﺯﺭﻭﻕ
ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﺍﻟﺨﺎﺭﺠﻴﺔ ﻓﻴﻬﺎ ﻤﺎ ﻴﻤﻜﻥ ﺃﻥ ﻴﺘﺤﻜﻡ ﻓﻴﻪ ﺍﻹﻨﺴﺎﻥ ﻭﻴﻐﻴﺭ ﻟﻤﺼﻠﺤﺘﻪ ﻭﻓﻴﻬﺎ ﻤﺎ ﻻ ﻴﻤﻜﻥ ﺃﻥ ﻴﺘﺤﻜﻡ ﻓﻴﻪ .ﻭﺒﻌ
ﺍﻟﻨﺎﺱ ﺘﻜﻭﻥ ﻅﺭﻭﻓﻬﻡ ﻭﺍﺴﺘﻌﺩﺍﺩﺍﺘﻬﻡ ﻤﻭﺍﺘﻴﺔ ﻟﻨﻴل ﺍﻟﺴﻌﺎﺩﺓ ﻭﺒﻌ
ﻴﺭ ﻤﻭﺍﺘﻴﺔ ﻟﻨﻴل ﺍﻟﺴﻌﺎﺩﺓ .ﻓﺎﻻﺴﺘﻌﺩﺍﺩﺍﺕ
ﺍﻟﻨﺎﺱ ﺘﻜﻭﻥ ﺍﺴﺘﻌﺩﺍﺩﺍﺘﻬﻡ ﻭﻅﺭﻭﻓﻬﻡ
ﻭﺍﻟﻅﺭﻭﻑ ﺃﻗﺩﺍﺭ ،ﻓﺎﻟﺴﺅﺍل ﻫل ﻴﻤﻜﻥ ﻟﻠﻔﺭﺩ ﺃﻥ ﻴﺘﺤﻜﻡ ﻓﻴﻬﺎ ﺒ ﺭﺍﺩﺍﺘﻪ ﻭﺒﺴﻌﻴﻪ ﻤﻬﻤﺎ
ﻜﺎﻨﺕ
ﻴﺭ
ﺒﻌ
ﺍﻟﻔﻼﺴﻔﺔ ” ﺍﺒﻥ ﻤﺴﻜﻭﻴﻪ “ ﺃﻥ ﺍﻹﻨﺴﺎﻥ ﻴﻤﻜﻥ ﺃﻥ ﻴﻜﻭﻥ ﺴﻌﻴﺩﺍ
ﻤﻬﻤﺎ ﻜﺎﻨﺕ ﺍﺴﺘﻌﺩﺍﺩﺍﺘﻪ ﻭﻅﺭﻭﻓﻪ .ﺇﻥ ﺍﻟﺴﻌﺎﺩﺓ ﺸﻲﺀ ﺩﺍﺨﻠﻲ ﻻ ﻴﺅ ﺭ ﻓﻴﻬﺎ ﻋﺎﻤل ﺨﺎﺭﺠﻲ
،ﻭﺘﺨﻀﻊ ﻹﺭﺍﺩﺓ ﺍﻹﻨﺴﺎﻥ ،ﻓﺎﻹﻨﺴﺎﻥ ﻴﻤﻜﻨﻪ ﺃﻥ ﻴﺘﻐﻠﺏ ﻋﻠﻰ ﻜل ﻤﺸﻜﻠﺔ ﻭﻜل ﺼﻌﻭﺒﺔ ﺘﻭﺍﺠﻬﻪ ﻭﻴﻘﺒل ﻜل ﻤﻜﺭﻭ ﻴﻘﻊ ﻋﻠﻴﻪ
ﻭﺍ ﻻﻡ ﻤﻬﻤﺎ ﻜﺎﻨﺕ .ﻭﺴﻨﻨﺎﻗ
ﻭﺍ ﻤﺭﺍ
ﺇﻨﻪ ﻴﻤﻜﻥ ﺃﻥ ﻴﺭﻀﻰ ﺒﺎﻟﻔﻘﺭ ﻭﺍﻟﺤﺭﻤﺎﻥ ﻫﺫ ﺍﻟﻤﺴﺄﻟﺔ ﻋﻨﺩ ﺍﻟﺤﺩﻴﺙ ﻋﻥ ﻤﻔﺎﺭﻗﺔ
ﺍﻟﺭﻀﺎ ﻭﻋﻨﺩ ﺍﻟﺤﺩﻴﺙ ﻋﻥ ﻤﻔﻬﻭﻡ ﺍﻻﺒﺘﻼﺀ. ﺨﺼﺎﺌﺹ ﺍﻟﺴﻌﺎﺩﺓ : ﺍﻋﺘﻤﺎﺩﺍ ﻋﻠﻰ ﻤﺎ ﺘﻘﺩﻡ ﺫﻜﺭ ﻴﻤﻜﻥ ﺫﻜﺭ ﺒﻌ
ﺍﻟﺘﺎﻟﻲ:
ﺨﺼﺎﺌﺹ ﺍﻟﺴﻌﺎﺩﺓ ﺒ ﻴﺠﺎﺯ ﻋﻠﻰ ﺍﻟﻨﺤﻭ
ﺇﻥ ﻟﻠﺴﻌﺎﺩﺓ ﻤﻌﺎﻴﻴﺭ ﻤﻭﻀﻭﻋﻴﺔ ﻴﻤﻜﻥ ﺒﻤﻭﺠﺒﻬﺎ ﺍﻟﺤﻜﻡ ﻋﻠﻰ ﺴﻌﺎﺩﺓ ﺍ ﻓﺭﺍﺩﻭﺍﻟﺠﻤﺎﻋﺎﺕ.
ﺘﺘﺤﻘﻕ ﺍﻟﺴﻌﺎﺩﺓ ﺒﺄﻤﻭﺭ ﻤﺘﻨﻭﻋﺔ ” ﻤﺎﺩﻴﺔﻭﺴﻠﻭﻜﻴﺔ “.
ﻨﻔﺴﻴﺔ
ﻋﻘﻠﻴﺔ
ﺭﻭﺤﻴﺔ
ﺘﺘﺼل ﺍﻟﺴﻌﺎﺩﺓ ﺒﻜﻴﺎﻥ ﺍﻹﻨﺴﺎﻥ ﻜﻠﻪ ﻭﺤﻴﺎﺘﻪ ﻜﻠﻬﺎ. ﺘﺘﺤﻘﻕ ﺍﻟﺴﻌﺎﺩﺓ ﺒﺎﻟﺘﺯﺍﻡ ﺍﻟﻔﺭﺩ ﻭﺍﻟﻤﺠﺘﻤﻊ ﺒﻨﻅﺎﻡ ﻭﻗﻴﻡ ﻤﻌﻴﻨﺔ. ﻴﺨﻀﻊ ﺘﺤﻘﻴﻕ ﺍﻟﺴﻌﺎﺩﺓ ﻟﻅﺭﻭﻑ ﻭﻋﻭﺍﻤل ﺨﺎﺭ ﺇﺭﺍﺩﺓ ﺍﻹﻨﺴﺎﻥ. -ﺘﻌﺭ
ﺍ ﻓﺭﺍﺩ ﻟﻬﺫ ﺍﻟﻌﻭﺍﻤل ﻭﺍﻟﻅﺭﻭﻑ ﻴﺨﺘﻠﻑ ﻤﻥ ﻓﺭﺩ ﺇﻟﻰ ﻓﺭﺩ.
)(80
ﺫﻭﻗﻴﺔ
ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻔﻠﺴﻔﺔ
ﻤﻔﻬﻭﻡ ﺍﻟﺴﻌﺎﺩﺓ ﻤﻥ ﻤﻨﻅﻭﺭ ﺇﺴﻼﻤﻲ
ﻴﻤﻜﻥ ﺃﻥ ﻴﺴﻴﻁﺭ ﺍﻹﻨﺴﺎﻥ ﻋﻠﻰ ﻫﺫ ﺍﻟﻅﺭﻭﻑ ﻭﺍﻟﻌﻭﺍﻤل ﺇﻟﻰ ﺤﺩ ﻤﺎ ،ﻥ ﺍﻻﺒﺘﻼﺀﻗﺩ ﻴﻜﻭﻥ ﻓﻭﻕ ﻗﺩﺭﺘﻪ ﻭﻁﺎﻗﺘﻪ ﻓﻲ ﺍﻟﺘﺤﻤل ﻭﺍﻟﺘﻀﺠﺭ ﻤﻨﻪ.
ﻭﻻ ﻴﻌﻨﻰ ﻫﺫﺍ ﻋﺩﻡ ﺘﺤﻤل ﺍﻻﺒﺘﻼﺀ
ﻤﻌﺘﻘﺩﺍﺕ ﺨﺎﻁﺌﺔ ﻋﻥ ﺍﻟﺴﻌﺎﺩﺓ ﺍﻟﻤﺎل ﻭﺍﻟﺴﻌﺎﺩﺓ : ﻴﺭ
ﻜ ﻴﺭ ﻤﻥ ﺍﻟﻨﺎﺱ ﺃﻥ ﺍﻟﺴﻌﺎﺩﺓ ﺘﺘﺤﻘﻕ ﺒﺠﻤﻊ ﺍﻟﻤﺎل ،ﻓﺒﺎﻟﻤﺎل ﻴﻤﻜﻥ ﻟ ﻨﺴﺎﻥ ﺃﻥ
ﻴﺤﺼل ﻋﻠﻰ ﻤﺘﻊ ﺍﻟﺤﻴﺎﺓ ﻭﻟﺫﺍﺘﻬﺎ ،ﻟﻜﻥ ﻫﺫﺍ ﺍﻟﺭﺃﻱ ﻻ ﻴﻘﻭ
ﻟﻼﺨﺘﺒﺎﺭ ،ﻥ ﻓﻲ ﺠﻤﻊ
ﺍﻟﻤﺎل ﻭﺍﻟﺤﻔﺎﻅ ﻋﻠﻴﻪ ﻤﺸﻘﺔ ،ﻭﻜﺫﻟﻙ ﺘﻨﺘﺞ ﻤﺸﻜﻼﺕ ﻤﺨﺘﻠﻔﺔ ﻋﻨﺩ ﺇﻨﻔﺎﻗﻪ .ﻴﻘﻭل ﺍﺒﻥ ﺍﻟﻘﻴﻡ
ﻋﻥ ﺍﻟﻤﺎل ” ﺇﻨﻪ ﻤﻘﺭﻭﻥ ﺒﺎﻟ ﻭﻑ ﻭﺍﻟﺤﺯﻥ ﻓﺼﺎﺤﺒﻪ ﺤﺯﻴﻥ ﻗﺒل ﺤﺼﻭﻟﻪ ﺎ ﻑ ﺒﻌﺩ
ﺤﺼﻭﻟﻪ “ ﻭﻗﺎل ﺇﻥ ﻫﻨﺎﻟﻙ ﻨﺼﺒﺎ ﻓﻲ ﺘﺤﺼﻴﻠﻪ ﻭﺠﻤﻌﻪ ﻭﻀﺒﻁﻪ ﻭﻗﺎل ” :ﺇﻥ ﻨﻰ
ﺍﻟﻤﺎل ﻴﺴﺘﺩﻋﻲ ﺍﻹﻨﻌﺎﻡ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻭﺍﻹﺤﺴﺎﻥ ﺇﻟﻴﻬﻡ ﻓﺼﺎﺤﺒﻪ ﺇﻤﺎ ﺃﻥ ﻴﺴﺩ ﻋﻠﻰ ﻨﻔﺴﻪ ﺍﻟﺒﺎﺏ ﻭﺇﻤﺎ ﻴﻔﺘﺤﻪ ،ﻓ ﻥ ﺴﺩ ﻋﻠﻰ ﻨﻔﺴﻪ ﺍﺸﺘﻬﺭ ﻋﻨﺩ ﺍﻟﻨﺎﺱ ﺒﺎﻟﺒﻌﺩ ﻋﻥ ﺍﻟﺨﻴﺭ ﻭﺍﻟﻨﻔﻊ
ﻓﺎﺒﻐﻀﻭ ﻭﺫﻤﻭ ﻭﺍﺤﺘﻘﺭﻭ ...ﻭﺇﺫﺍ ﻋﺭﻑ ﻤﻥ ﺍﻟﺨﻠﻕ ﺃﻨﻬﻡ ﻴﻤﻘﺘﻭﻨﻪ ﻭﻴﺒﻐﻀﻭﻨﻪ ﻭﻻ ﻴﻘﻴﻤﻭﻥ ﻟﻪ ﻭﺯﻨﺎ ﺘﺄﻟﻡ ﻗﻠﺒﻪ ﺎﻴﺔ ﺍﻟﺘﺄﻟﻡ ﻭﺃﺤﻀﺭ ﺍﻟﻬﻤﻭﻡ ﻭﺍﻟﻐﻤﻭﻡ ﻭﺍ ﺤﺯﺍﻥ .ﻭﺇﻥ ﻓﺘ
ﺒﺎﺏ ﺍﻹﺤﺴﺎﻥ ﻭﺍﻟﻌﻁﺎﺀ ﻓ ﻨﻪ ﻻ ﻴﻤﻜﻨﻪ ﺇﻴﺼﺎل ﺍﻟﺨﻴﺭ ﻭﺍﻹﺤﺴﺎﻥ ﺇﻟﻰ ﻜل ﺃﺤﺩ ﻤﻥ ﺇﻴﺼﺎﻟﻪ ﺇﻟﻰ ﺍﻟﺒﻌ
ﺩﻭﻥ ﺍ ﺨﺭ ،ﻭﻫﺫﺍ ﻴﻔﺘ
ﻓﻼ ﺒﺩ
ﻋﻠﻴﻪ ﺒﺎﺏ ﺍﻟﻌﺩﺍﻭﺓ ﻭﺍﻟﻤﺫﻤﺔ ﻤﻥ
ﺍﻟﻤﺤﺭﻭﻡ ﻭﺍﻟﻤﺭﺤﻭﻡ .ﺃﻤﺎ ﺍﻟﻤﺤﺭﻭﻡ ﻓﻴﻘﻭل ﻜﻴﻑ ﺠﺎﺩ ﻋﻠﻰ ﻴﺭﻱ ﻭﺒﺨل ﻋﻠﻲ
ﺃﻤﺎ
ﺍﻟﻤﺭﺤﻭﻡ ﻓ ﻨﻪ ﻴﺘﻠﺫﺫ ﻭﻴﻔﺭ ﺒﻤﺎ ﺤل ﻟﻪ ﻤﻥ ﺍﻟﺨﻴﺭ ﻭﺍﻟﻨﻔﻊ ﻓﻴﺒﻘﻰ ﻁﺎﻤﻌﺎ ﻤﺴﺘﺒﺸﺭﺍ ﻟﻨﻅﻴﺭ
ﻋﻠﻰ ﺍﻟﺩﻭﺍﻡ .ﻭﻫﺫﺍ ﻗﺩ ﻴﻌﺘﺯ ﺎﻟﺒﺎ ﻓﻴﻔﻀﻲ ﺫﻟﻙ ﺇﻟﻰ ﺍﻟﻌﺩﺍﻭﺓ ﺍﻟﺸﺩﻴﺩﺓ ﻭﺍﻟﻤﺫﻤﺔ .ﻓﺎﻟﻤﺎل ﻻ
ﻴﺤﺼل ﺇﻻ ﺒﺎﻟﻤﺸﺎﻕ ﻭﺍ ﻨﻜﺎﺩ ﻭﺍ ﻻﻡ .ﻭﻟﺘﻌﻠﻕ ﺍﻟﻘﻠﺏ ﺒﺎﻟﻤﺎل ﻭﺤﻔﻅﻪ ﻭﺤﺭﺍﺴﺘﻪ
ﺼﺎﺤﺒﻪ ﻻ ﻴﺼﺒ ﺇﻻ ﻤﻬﻤﻭﻤﺎ ﻭﻻ ﻴﻤﺴﻲ ﺇﻻ ﻤﻐﻤﻭﻤﺎ
ﺍﻟﻤﺤﺒﺔ ﻗﺩ ﻅﻔﺭ ﺒﻤﺤﺒﻭﺒﻪ ﻭﺍﻟﻌﻴﻭﻥ ﻤﻥ ﻜل ﺠﺎﻨﺏ ﺘﺭﺸﻘﻪ
ﻓﻥ
ﻓﻬﻭ ﺒﻤﻨﺯﻟﺔ ﻋﺎﺸﻕ ﻤﻔﺭﻁ ﻓﺄﻱ ﻋﻴ
ﻭﻟﺫﺓ ﻟﻤﻥ ﻫﺫ
ﺤﺎﻟﻪ ﻭﻗﺩ ﻋﻠﻡ ﺃﻥ ﺃﻋﺩﺍﺀ ﻭﺤﺴﺎﺩ ﻻ ﻴﻔﺘﺭﻭﻥ ﻋﻥ ﺴﻌﻴﻬﻡ ﻓﻲ ﺍﻟﺘﻔﺭﻴﻕ ﺒﻴﻨﻪ ﻭﺒﻴﻥ )(81
ﻋﺒﺩ ﺍﷲ ﺤﺴﻥ ﺯﺭﻭﻕ
ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﻤﻌﺸﻭﻗﻪ .ﺇﻥ ﻟﺫﺓ ﺍﻟﻐﻨﻰ ﺒﻤﺎﻟﻪ ﻤﻘﺭﻭﻨﺔ ﺒﺨﻠﻁﺔ ﺍﻟﻨﺎﺱ
ﻭﺇﻥ ﻟﻡ ﻴﻜﻥ ﺇﻻ ﺨﺩﻤﻪ ﻭﺃﺯﻭﺍﺠﻪ
ﻭﺴﺭﺍﺭﻴﻪ ﻭﺃﺘﺒﺎﻋﻪ ،ﺇﺫ ﻟﻭ ﺍﻨﻔﺭﺩ ﺍﻟﻐﻨﻰ ﺒﻤﺎﻟﻪ ﻭﺤﺩ ﻤﻥ ﻴﺭ ﺃﻥ ﻴﺘﻌﻠﻕ ﺒﺨﺎﺩﻤﻪ ﺃﻭ
ﺯﻭﺠﻪ ﺃﻭ ﺃﺤﺩ ﻤﻥ ﺍﻟﻨﺎﺱ ﻟﻡ ﻴﻜﻤل ﺍﻨﺘﻔﺎﻋﻪ ﺒﻤﺎﻟﻪ ﻭﻻ ﺍﻟﺘﺫﺍﺫ ﺒﻪ ﻭﺇﺫﺍ ﻜﺎﻥ ﻜﻤﺎل ﻟﺫﺘﻪ ﺒﻐﻨﺎ ﻤﻭﻗﻭﻑ ﻋﻠﻰ ﺍﺘﺼﺎﻟﻪ ﺒﺎﻟﻐﻴﺭ
ﻭﻟﻭ ﻟﻡ ﻴﻜﻥ ﺇﻻ
ﻓﺫﻟﻙ ﻤﻨﺸﺊ ﺍ ﻓﺎﺕ ﻭﺍ ﻻﻡ
ﺍﺨﺘﻼﻑ ﺍﻟﻨﺎﺱ ﻭﻁﺒﺎﺌﻌﻬﻡ ﻭﺇﺭﺍﺩﺘﻬﻡ ﻓﻘﺒﻴ ﻫﺫﺍ ﺤﺴﻥ ﻫﺫﺍ ،ﻭﻤﺼﻠﺤﺔ ﺫﻟﻙ ﻤﻔﺴﺩﺓ ﻫﺫﺍ
،ﻭﻤﻨﻔﻌﺔ ﻫﺫﺍ ﻤﻀﺭﺓ ﻫﺫﺍ ،ﻭﺒﺎﻟﻌﻜﺱ ﻓﻬﻭ ﻤﺒﺘﻠﻰ ﺒﻬﻡ ﻭﺍﻟﺘﺒﺎ
ﻭﺍﻟﺘﻌﺎﺩﻱ ﺒﻴﻨﻬﻡ ﻭﺒﻴﻨﻪ
ﻓﻼﺒﺩ ﻤﻥ ﻭﻗﻭ
ﺍﻟﻨﻔﺭﺓ
ﻓ ﻥ ﺇﺭﻀﺎﺀﻫﻡ ﻜﻠﻬﻡ ﻤﺤﺎل .ﻭﻫﻭ ﺠﻤﻊ ﺒﻴﻥ
ﺍﻟﻀﺩﻴﻥ ،ﻭﺇﺭﻀﺎﺀ ﺒﻌﻀﻬﻡ ﻭﺇﺴﺨﺎﻁ ﻴﺭﻫﻡ ﺴﺒﺏ ﺍﻟﺸﺭ ﻭﺍﻟﻤﻌﺎﺩﺍﺓ .ﻭﻜﻠﻤﺎ ﻁﺎﻟﺕ
ﺍﻟﻤﺨﺎﻟﻁﺔ ﺯﺍﺩﺕ ﺃﺴﺒﺎﺏ ﺍﻟﺸﺭ ﺍﻟﺤﺎﺼل ﻤﻥ ﺍ ﺠﺎﻨﺏ ﻭﺍﻟﺒﻌﺩﺍﺀ .ﻭﻫﺫ ﺍﻟﻤﺨﺎﻟﻁﺔ ﺇﻨﻤﺎ
ﺤﺼﻠﺕ ﻤﻥ ﺠﺎﻨﺏ ﺍﻟﻐﻨﻰ ﺒﺎﻟﻤﺎل .ﺃﻤﺎ ﺇﺫﺍ ﻟﻡ ﻴﻜﻥ ﻓﻴﻪ ﻓﻀﻴﻠﺔ ﻟﻬﻡ ﻓ ﻨﻬﻡ ﻴﺘﺠﻨﺒﻭﻥ ﻤﺨﺎﻟﻁﺘﻪ ﻭﻤﻌﺎﺸﺭﺘﻪ ﻓﻴﺴﺘﺭﻴ ﻤﻥ ﺃﺫ ﺍﻟﺨﻠﻁﺔ ﻭﺍﻟﻌﺸﺭﺓ“(1).
ﻭﻟﻜﻥ ﺍﻟﻤﺎل ﻴﻤﻜﻥ ﺃﻥ ﻴﻜﻭﻥ ﺴﺒﺒﺎ ﻓﻲ ﺍﻟﺴﻌﺎﺩﺓ ﺇﺫﺍ ﺃﺤﺴﻥ ﺍﻹﻨﺴﺎﻥ ﺍﻟﺘﺼﺭﻑ ﻓﻴﻪ
ﻭﺃﻨﻔﻘﻪ ﻓﻲ ﺴﺒﻴل ﺍﷲ ] ،ﻋﻥ ﺃﺒﻲ ﻫﺭﻴﺭﺓ ﺭﻀﻰ ﺍﷲ ﻋﻨﻪ ” ﺃﻥ ﻓﻘﺭﺍ ﺍﻟﻤﻬﺎﺠﺭﻴﻥ ﺃﺘﻭﺍ
ﺭﺴﻭل ﺍﷲ ﻓﻘﺎﻟﻭﺍ :ﺫﻫ ﺃﻫل ﺍﻟﺩ ﻭﺭ ﺒﺎﻟﺩﺭﺠﺎﺕ ﺍﻟﻌﻼ ﻭﺍﻟﻨﻌﻴﻡ ﺍﻟﻤﻘﻴﻡ ﻴﺼﻠﻭﻥ ﻜﻤﺎ
ﻨﺼﻠﻲ ﻭﻴﺼﻭﻤﻭﻥ ﻜﻤﺎ ﻨﺼﻭﻡ ﻭﻟﻬﻡ ﻓ ل ﺃﻤﻭﺍل ﻴﺤﺠﻭﻥ ﻭﻴﻌﺘﻤﺭﻭﻥ ﻭﻴﺠﺎﻫﺩﻭﻥ ﻭﻴﺘﺼﺩﻗﻭﻥ ﻓﻘﺎل :ﺃﻻ ﺃﻋﻠﻤﻜﻡ ﺸﻴ ﹰﺎ ﺘﺩﺭﻜﻭﻥ ﺒﻪ ﻤﻥ ﺴﺒﻘﻜﻡ ﻭﺘﺴﺒﻘﻭﻥ ﺒﻪ ﻤﻥ ﺒﻌﺩﻜﻡ
ﻭﻻ ﻴﻜﻭﻥ ﺃﺤﺩ ﺃﻓ ل ﻤﻨﻜﻡ ﺇﻻ ﻤﻥ ﺼﻨﻊ ﻤ ﻠﻤﺎ ﺼﻨﻌﺘﻡ ﻗﺎﻟﻭﺍ :ﺒﻠﻰ ﻴﺎ ﺭﺴﻭل ﺍﷲ ﻗﺎل
:ﺘﺴﺒﺤﻭﻥ ﻭﺘﺤﻤﺩﻭﻥ ﻭﺘﻜﺒﺭﻭﻥ ﻠﻑ ﻜل ﺼﻼﺓ ﻼ ﺔ ﻭ ﻼ ﻴﻥ ﻗﺎل ﺃﺒﻭ ﺼﺎﻟﺢ ﺍﻟﺭﺍﻭﻱ
ﻋﻥ ﺃﺒﻲ ﻫﺭﻴﺭﺓ ﺭ ﻰ ﺍﷲ ﻋﻨﻪ ﻟﻤﺎ ﺴ ل ﻋﻥ ﻜﻴﻔﻴﺔ ﺫﻜﺭﻫﻥ ﻗﺎل :ﻴﻘﻭل ﺴﺒﺤﺎﻥ ﺍﷲ )( 2
ﻭﺍﻟﺤﻤﺩ ﷲ ﻭﺍﷲ ﺃﻜﺒﺭ ﺤﺘﻰ ﻴﻜﻭﻥ ﻓﻴﻬﻥ ﻜﻠﻬﻥ ﻼ ﹰﺎ ﻭ ﻼ ﻴﻥ ﻤﺭﺓ “.
ﻗﺎل ” ﻨﻌﻡ
ـــــــــــــــــــــــــــــــــــــــــــــ
)(1 ﻤﻔﺘﺎ ﺩﺍﺭ ﺍﻟﺴﻌﺎﺩﺓ ،ﺍﺒﻥ ﻗﻴﻡ ﺍﻟﺠﻭﺯﻴﺔ ،ﺹ .122-120 )(2 ﻤﺘﻔﻕ ﻋﻠﻴﻪ ،ﺯﺍﺩ ﻤﺴﻠﻡ ﻓﻲ ﺭﻭﺍﻴﺔ ” :ﻓﺭﺠﻊ ﻓﻘﺭﺍ ﺍﻟﻤﻬﺎﺠﺭﻴﻥ ﺇﻟﻰ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻓﻘﺎﻟﻭﺍ :ﺴﻤﻊ ﺇ ﻭﺘﻨﺎ ﺃﻫل ﺍﻷﻤﻭﺍل ﻤﺎ ﻓﻌﻠﻨﺎ ﻓﻔﻌﻠﻭﺍ ﻤ ﻠﻪ ﻓﻘﺎل : :ﺫﻟﻙ ﻓ ل ﺍﷲ ﻴ ﺘﻴﻪ ﻤﻥ ﻴﺸﺎ “ )ﺍﻟﺩ ﻭﺭ :ﻫﻭ ﺍﻟﻤﺎل ﺍﻟﻜ ﻴﺭ(.
)(82
ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻔﻠﺴﻔﺔ
ﻤﻔﻬﻭﻡ ﺍﻟﺴﻌﺎﺩﺓ ﻤﻥ ﻤﻨﻅﻭﺭ ﺇﺴﻼﻤﻲ
ﺍﻟﻤﺎل ﺍﻟﺼﺎﻟﺢ ﻟﻠﺭﺠل ﺍﻟﺼﺎﻟﺢ “ .ﺍﻟﻤﺎل ﺍﺒﺘﻼﺀ ﻴﺠﺏ ﺘﺤﻤﻠﻪ ﺒﺤﺴﻥ ﺍﻟﺘﺼﺭﻑ ﻓﻴﻪ .ﻓ ﺫﺍ
ﺍﻋﺘﺒﺭ ﻫﺩﻓﺎ ﻓﻲ ﺫﺍﺘﻪ ﺘﺴﺒﺏ ﻓﻲ ﻜ ﻴﺭ ﻤﻥ ﺍﻟﺒﻼﻴﺎ ﻭﺍﻟﻬﻤﻭﻡ ﻭﺍﻟﻐﻤﻭﻡ ﻭﺍ ﻻﻡ .ﻭﺍﻟﻤﺎل ﺴﺒﺏ ﻓﻲ ﺇﺩﺨﺎل ﺍﻟﺴﺭﻭﺭ ﻨﻔﻭﺱ ﺍﻟﻤﺤﺘﺎﺠﻴﻥ ﻋﻠﻰ ﻤﻨﻔﻘﻪ.
ﻭﺒﺫﻟﻙ ﻴﻜﻭﻥ ﺴﺒﺒﺎ ﻓﻲ ﺇﺩﺨﺎل ﺍﻟﺴﺭﻭﺭ
ﺍﻟﻌﻠﻡ ﻭﺍﻟﺴﻌﺎﺩﺓ : ﻴﺭ ﺍﺒﻥ ﺍﻟﻘﻴﻡ ﺃﻥ ﺍﻟﻌﻠﻡ ﺒﺨﻼﻑ ﺍﻟﻤﺎل ﻴﺤﺩﺙ ﻟﺫﺓ ﻭﺴﻌﺎﺩﺓ ﺤﻘﻴﻘﻴﺔ
ﻭﻟﻜﻨﻲ ﺃﺭ ﺃﻨﻪ
ﻤ ل ﺍﻟﻤﺎل ﻗﺩ ﻴﺤﺩﺙ ﻟﺫﺓ ﺃﻭ ﺃﻟﻤﺎ ،ﻥ ﻟﺫﺓ ﺍﻟﻌﻠﻡ ﻤﺸﻭﺒﺔ ﻜﺫﻟﻙ ،ﻥ ﺍﻟﻌﻠﻡ ﻴﺘﺤﺼل ﻋﻠﻴﻪ ﺍﻹﻨﺴﺎﻥ ﺒﺎﻟﻤﻌﺎﻨﺎﺓ ﻜﻤﺎ ﻫﻭ ﺍﻟﺤﺎل ﺒﺎﻟﻨﺴﺒﺔ ﻟﻠﻤﺎل
ﻭﻗﺩ ﻴﻜﻭﻥ ﻟﻠﻌﺎﻟﻡ ﺤﺴﺎﺩ
ﻭﻤﻌﺎﺭﻀﻭﻥ .ﻭﻗﺩ ﻴﻔﺴﺭ ﻜﻼﻤﻪ ﺒﻁﺭﻴﻘﺔ ﻴﺭ ﺼﺤﻴﺤﺔ ﻭ ﻴﺭ ﻤﻨﺼﻔﺔ ،ﻓﻴﺤﺭﻑ ﻓﻴﻘﺎل
ﺇﻨﻪ ﻗﺎل ﻜﺫﺍ ،ﺩﻭﻥ ﺃﻥ ﻴﻜﻭﻥ ﻗﺩ ﻗﺎل ﺫﻟﻙ ﺃﻫﻼ ﻟﻠﻨﻘﺩ
ﻭﻫﺫﺍ ﻴﺤﺯﻨﻪ ،ﻭﻗﺩ ﻴﻨﺘﻘﺩ ﻜﻼﻤﻪ ﻤﻥ ﻟﻴﺱ
ﻭﻗﺩ ﻴﺘﺤﺎﻤل ﻋﻠﻴﻪ ﺍﻟﻨﻘﺎﺩ ﻭﻴﻨﻘﺩﻭﻨﻪ ﻨﻘﺩﺍ ﻴﺭ ﻋﺎﺩل ...ﻭﻗﺩ ﻴﻔﻀل ﻋﻠﻴﻪ ﻤﻥ
ﻫﻭ ﺃﻗل ﻋﻠﻤﺎ ﻤﻨﻪ ،ﻭﻗﺩ ﻴﺠﺭ ﻋﻠﻤﻪ ﺇﻟﻰ ﺍﻟﺴﺠﻥ ﻭﺍﻟﻀﺭﺏ ﻜﻤﺎ ﺤﺩﺙ ﻟﻜ ﻴﺭ ﻤﻥ
ﺍﻟﻌﻠﻤﺎﺀ .ﺇﻥ ﺍﻟﻌﻠﻡ ﻤﺴﺌﻭﻟﻴﺔ ،ﻓﺎﻟﻌﺎﻟﻡ ﺇﻥ ﺘﺤﺩﺙ ﺃﻭ ﻜﺘﺏ ﻴﺨﺎﻑ ﺍﻟﺨﻁﺄ ﻭﺇﻥ ﺴﻜﺕ ﻭﻜﺘﻡ
ﻴﺨﺎﻑ ﻋﻘﻭﺒﺔ ﺍﻟﻜﺘﻤﺎﻥ .ﺇﻥ ﺍﻟﻌﻠﻡ ﻭﺍﺴﻊ ﻭﻻ ﺤﺩﻭﺩ ﻟﻪ ﻭﺍﻟﻌﻤﺭ ﻗﺼﻴﺭ .ﻗﺩ ﻴﺼﺭﻑ
ﺍﻹﻨﺴﺎﻥ ﻭﻗﺘﻪ ﻓﻲ ﻋﻠﻡ ” ﻜﻤﺎ ﺤﺩ
ﻟﺒﻌﺽ ﺍﻟﻌﻠﻤﺎ “ ﻭﻴﺘﺒﻴﻥ ﻟﻪ ﺃﻨﻪ ﺼﺭﻓﻪ ﻓﻲ ﻋﻠﻡ ﻻ
ﻴﻔﻴﺩ ﻜ ﻴﺭﺍ .ﻭﻫﻨﺎﻟﻙ ﻤﺸﻜﻼﺕ ﺘﺘﻌﻠﻕ ﺒﺎﻟﻨﺸﺭ ﻓﻘﺩ ﻴﻨﺸﺭ ﻤﺎ ﻻ ﻴﺴﺘﺤﻕ ﺍﻟﻨﺸﺭ ﻭﻻ ﻴﻨﺸﺭ ﻤﺎ
ﻴﺴﺘﺤﻕ ﺍﻟﻨﺸﺭ .ﻭﻗﺩ ﺘﻤﻨ ﺍﻟﺩﺭﺠﺎﺕ ﻭﺍﻟﺘﻘﺩﻴﺭﺍﺕ ﻭﺍﻟﺠﻭﺍﺌﺯ ﻟﻌﻠﻤﺎﺀ ﻻ ﻴﺴﺘﺤﻘﻭﻨﻬﺎ ،ﻭﻻ
ﺘﻤﻨ ﻟﻤﻥ ﻴﺴﺘﺤﻘﻭﻨﻬﺎ ،ﻭ ﻴﺭﻫﺎ ﻤﻥ ﺍ ﺴﺒﺎﺏ ﺍﻟﺘﻲ ﺘﻜﺩﺭ ﺼﻔﻭ ﺍﻟﺘﻠﺫﺫ ﺒﺎﻟﻌﻠﻡ .ﻭﻟﻜﻥ ﻤﻥ
ﺠﻌل ﻋﻠﻤﻪ ﻟﺨﺩﻤﺔ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻭﻟﻤﺭﻀﺎﺓ ﺍﷲ ﻭﻭﻁﻥ ﻨﻔﺴﻪ ﻋﻠﻰ ﺫﻟﻙ ﻓ ﻨﻪ ﺴﻭﻑ ﻴﺴﻌﺩ ﺒﻌﻠﻤﻪ.
ﻤﻥ ﻨﺎﺤﻴﺔ ﺃﺨﺭ
ﻓ ﻨﻪ ﻻﺸﻙ ﺃﻥ ﺍﻟﻌﻠﻡ ﺴﺒﺏ ﻤﻥ ﺃﺴﺒﺎﺏ ﺍﻟﺴﻌﺎﺩﺓ ﻭﻀﺭﻭﺭﺓ ﻤﻥ
ﻀﺭﻭﺭﻴﺎﺕ ﺍﻟﺤﻴﺎﺓ ” ﻟﻜﻨﻪ ﻟﻴﺱ ﺴﺒﺒ ﹰﺎ ﻜﺎﻓﻴ ﹰﺎ “ .ﻓﺎﻟﻌﻠﻡ ﻤﻥ ﺍ ﻤﻭﺭ ﺍﻟﺘﻲ ﻴﺠﺩ ﻓﻴﻬﺎ ﺒﻌ
ﺍﻟﻨﺎﺱ ﺴﻠﻭ
ﻋﻅﻴﻤﺔ ﻭﻤﻠﺠﺄ ﺠﻤﻴﻼ ﻤﻥ ﺘﻌﺏ ﺍﻟﺤﻴﺎﺓ ﻭﻤﺸﻘﺎﺘﻬﺎ ﻭﻓﻴﻪ ﻤﺘﻌﺔ ﻭﺘﺭﻭﻴ ﻭﺒﻪ
ﺘﺯﻭل ﺸﻜﻭﻙ ﺍﻹﻨﺴﺎﻥ ﻭﻅﻨﻭﻨﻪ ﻭﺤﻴﺭﺘﻪ ﻭﺍﻟﺸﺒﻬﺔ ﺍﻟﺘﻲ ﺘﺭﺩ ﻋﻠﻴﻪ. )(83
ﻋﺒﺩ ﺍﷲ ﺤﺴﻥ ﺯﺭﻭﻕ
ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﺇﻥ ﻓﻀل ﺍﻟﻌﻠﻡ ﻋﻅﻴﻡ ﻓﺒﻪ ﻴﻨﺎل ﺍﻹﻨﺴﺎﻥ ﺍﻟﺩﺭﺠﺎﺕ ﺍﻟﻌﻠﻴﺎ ﻴﻭﻡ ﺍﻟﻘﻴﺎﻤﺔ } ﻴﺭﻓﻊ ﺍﷲ
ﺍﻟﺫﻴﻥ ﺁﻤﻨﻭﺍ ﻤﻨﻜﻡ ﻭﺍﻟﺫﻴﻥ ﺃﻭﺘﻭﺍ ﺍﻟﻌﻠﻡ ﺩﺭﺠﺎﺕ { .ﻟﻜﻥ ﺍﻟﺴﻌﺎﺩﺓ ﺍﻟﻤﺘﺼﻠﺔ ﺒﺎﻟﻌﻠﻡ ﻻ
ﺘﺼﻔﻭ ﺇﻻ ﺇﺫﺍ ﺃﺭﺍﺩ ﺒﻪ ﺼﺎﺤﺒﻪ ﻭﺍﺏ ﺍﷲ ﻭﻤﺭﻀﺎﺘﻪ .ﺒﺎﻹﻀﺎﻓﺔ ﺇﻟﻰ ﻤﺎ ﺫﻜﺭﻨﺎ ﻓ ﻥ ﺍﻟﻌﻠﻡ
ﺴﺒﺏ ﻤﻥ ﺃﺴﺒﺎﺏ ﺴﻌﺎﺩﺓ ﺍﻟﻤﺠﺘﻤﻊ ﻭﺭﻜﻥ ﻴﻌﺘﻤﺩ ﻋﻠﻴﻪ ﻗﻭﺍﻤﻪ ،ﻭﺒﻪ ﺘﻜﻭﻥ ﻗﻭﺘﻪ ﺍﻟﻌﺴﻜﺭﻴﺔ ﻭﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﻭﺍﻟ ﻘﺎﻓﻴﺔ ﻭﺍﻹﻋﻼﻤﻴﺔ.
ﺃﺴﺒﺎﺏ ﺍﻟﺴﻌﺎﺩﺓ ﺍ ﺨﺭ : ﻜﺫﻟﻙ ﺇﺫﺍ ﻨﻅﺭﻨﺎ ﺇﻟﻰ ﺍ ﺴﺭﺓ -ﺍﻟﺯﻭﺠﺔ ﻭﺍ ﻭﻻﺩ -ﺒﻭﺼﻔﻬﺎ ﺴﺒﺒﺎ ﻤﻥ ﺃﺴﺒﺎﺏ
ﺍﻟﺴﻌﺎﺩﺓ ﻨﺠﺩ ﺃﻨﻬﺎ ﻗﺩ ﺘﻜﻭﻥ ﺴﺒﺒﺎ ﻤﻥ ﺃﺴﺒﺎﺏ ﺍﻟﻤﻌﺎﻨﺎﺓ :ﻤﻌﺎﻨﺎﺓ ﺍﻹﻨﻔﺎﻕ ﻋﻠﻰ ﺃﻓﺭﺍﺩﻫﺎ ﻭﺍﻟﺴﻬﺭ ﻋﻠﻰ ﺭﺍﺤﺘﻬﻡ ﻭﻗﻀﺎﺀ ﺤﻭﺍﺌﺠﻬﻡ
ﺒﺎﻹﻀﺎﻓﺔ ﺇﻟﻰ ﻫﺫﺍ ﻓ ﻥ ﺼﺎﺤﺏ ﺍ ﺴﺭﺓ ﻗﺩ
ﻴﻭﺍﺠﻪ ﻤﺸﻜﻠﺔ ﺍﻟﺘﻭﺍﻓﻕ ﻤﻊ ﺍﻟﺯﻭﺠﺔ ﻭﻤﺸﻜﻠﺔ ﺘﺭﺒﻴﺔ ﺍ ﻭﻻﺩ ﻭﻀﻤﺎﻥ ﻤﺴﺘﻘﺒﻠﻬﻡ ﻭ ﻴﺭﻫﺎ ﻤﻥ ﺍﻟﻤﺸﻜﻼﺕ ﻭﻤﺎ ﻴﺘﺼل ﺒﻬﺎ ﻤﻥ ﺍﺒﺘﻼﺀﺍﺕ
ﻭﻟﻜﻥ ﺇﺫﺍ ﻭﻓﻕ ﺍﻹﻨﺴﺎﻥ ﻓﻲ ﺃﺴﺭﺘﻪ ﻓ ﻨﻬﺎ
ﺴﻭﻑ ﺘﻜﻭﻥ ﺴﺒﺒﺎ ﻓﻲ ﺴﻌﺎﺩﺘﻪ .ﻭﻫﻜﺫﺍ ﻓﻲ ﺠﻤﻴﻊ ﻤﺴﺒﺒﺎﺕ ﺍﻟﺴﻌﺎﺩﺓ ﺍﻟﺩﻨﻴﻭﻴﺔ ﻓ ﻨﻬﺎ ﻻ
ﺘﺼﻔﻭ ﺤﺩ .ﻓﻼ ﺘﻭﺠﺩ ﺴﻌﺎﺩﺓ ﺼﺎﻓﻴﺔ ﺇﻻ ﻓﻲ ﺍﻟﺩﺍﺭ ﺍﻟﺒﺎﻗﻴﺔ .ﺤﻴﺙ ﻻ ﻫﻤﻭﻡ ﻭﻻ ﺃﺤﺯﺍﻥ ﻭﻻ ﺃﻜﺩﺍﺭ ،ﻴﻘﻭل ﺘﻌﺎﻟﻰ } :ﻭﻗﺎﻟﻭﺍ ﺍﻟﺤﻤﺩ ﷲ ﺍﻟﺫﻱ ﺃﺫﻫ
.[34
ﻋﻨﺎ ﺍﻟﺤﺯﻥ { ]ﻓﺎﻁﺭ :
ﻤﺎ ﺒﻌﺩ ﺍﻟﺴﻌﺎﺩﺓ ﺍﻻﺒﺘﻼﺀ ﻭﺍﻟﺴﻌﺎﺩﺓ : ﺇﻥ ﺍﻟﺩﻨﻴﺎ ﺩﺍﺭ ﺍﺒﺘﻼﺀ ،ﻓﺎﷲ ﺴﺒﺤﺎﻨﻪ ﻭﺘﻌﺎﻟﻰ ﻴﺒﺘﻠﻲ ﺍﻟﻨﺎﺱ ﻓﻴﻬﺎ ﺒﺄﺼﻨﺎﻑ ﺸﺘﻰ ﻤﻥ
ﺍﻻﺒﺘﻼﺀﺍﺕ ،ﻴﺒﺘﻠﻴﻬﻡ ﺒﺎﻟﻬﻤﻭﻡ ﻭﺍﻟﻐﻤﻭﻡ ﻭﺍ ﺤﺯﺍﻥ ﻭﺍﻟﻬﺯﺍﺌﻡ ﻭﺍﻟﻘﺘل ﻭﺒﻤﺎ ﻴﻜﺭﻫﻭﻥ ،ﺇﻨﻪ ﻴﺒﺘﻠﻴﻬﻡ ﺒﺫﻟﻙ ﻤﺅﻤﻨﻴﻥ ﻜﺎﻨﻭﺍ ﺃﻡ ﻴﺭ ﻤﺅﻤﻨﻴﻥ .ﻴﻘﻭل ﺘﻌﺎﻟﻰ } :ﺇﻥ ﺘﻜﻭﻨﻭﺍ ﺘﺄﻟﻤﻭﻥ ﻓ ﻨﻬﻡ
ﻴﺄﻟﻤﻭﻥ ﻜﻤﺎ ﺘﺄﻟﻤﻭﻥ ﻭﺘﺭﺠﻭﻥ ﻤﻥ ﺍﷲ ﻤﺎ ﻻ ﻴﺭﺠﻭﻥ { ]ﺍﻟﻨﺴﺎ } [104 :ﻜل ﻨﻔﺱ ﺫﺍ ﻘﺔ ﺍﻟﻤﻭﺕ ﻭﻨﺒﻠﻭﻜﻡ ﺒﺎﻟﺸﺭ ﻭﺍﻟ ﻴﺭ ﻓﺘﻨﺔ ﻭﺇﻟﻴﻨﺎ ﺘﺭﺠﻌﻭﻥ { ]ﺍﻷﻨﺒﻴﺎ
[35 :
ﻭﻴﻘﻭل ﺘﻌﺎﻟﻰ } :ﺃﻡ ﺤﺴﺒﺘﻡ ﺃﻥ ﺘﺩ ﻠﻭﺍ ﺍﻟﺠﻨﺔ ﻭﻟﻤﺎ ﻴﻌﻠﻡ ﺍﷲ ﺍﻟﺫﻴﻥ ﺠﺎﻫﺩﻭﺍ ﻤﻨﻜﻡ )(84
ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻔﻠﺴﻔﺔ
ﻤﻔﻬﻭﻡ ﺍﻟﺴﻌﺎﺩﺓ ﻤﻥ ﻤﻨﻅﻭﺭ ﺇﺴﻼﻤﻲ
ﻭﻴﻌﻠﻡ ﺍﻟﺼﺎﺒﺭﻴﻥ { ]ﺁل ﻋﻤﺭﺍﻥ [142 :ﻭﻴﻘﻭل ﺍﷲ ﺘﻌﺎل } :ﺃﻡ ﺤﺴﺒﺘﻡ ﺃﻥ ﺘﺩ ﻠﻭﺍ ﺍﻟﺠﻨﺔ ﻭﻟﻤﺎ ﻴﺄﺘﻜﻡ ﻤ ل ﺍﻟﺫﻱ ﻠﻭﺍ ﻤﻥ ﻗﺒﻠﻜﻡ ﻤﺴﺘﻬﻡ ﺍﻟﺒﺄﺴﺎ ﻭﺍﻟ ﺭﺍ ﻭﺯﻟﺯﻟﻭﺍ ﺤﺘﻰ
ﻴﻘﻭل ﺍﻟﺭﺴﻭل ﻭﺍﻟﺫﻴﻥ ﺁﻤﻨﻭﺍ ﻤﻌﻪ ﻤﺘﻰ ﻨﺼﺭ ﺍﷲ ﺃﻻ ﺇﻥ ﻨﺼﺭ ﺍﷲ ﻗﺭﻴ { ]ﺍﻟﺒﻘﺭﺓ :
[214ﻭﻗﺎل ﺘﻌﺎﻟﻰ } :ﺇﻨﺎ ﻠﻘﻨﺎ ﺍﻹﻨﺴﺎﻥ ﻤﻥ ﻨﻁﻔﺔ ﺃﻤﺸﺎ ﻨﺒﺘﻠﻴﻪ { ]ﺍﻹﻨﺴﺎﻥ ،[2 :
ﻭﻗﺎل ﺘﻌﺎﻟﻰ } :ﻟﺘﺒﻠﻭﻥ ﻓﻲ ﺃﻤﻭﺍﻟﻜﻡ ﻭﺃﻨﻔﺴﻜﻡ { ]ﺁل ﻋﻤﺭﺍﻥ ، [186 :ﻭﻴﻘﻭل ﺘﻌﺎﻟﻰ : ﻴﺫﺒﺤﻭﻥ ﺃﺒﻨﺎ ﻜﻡ ﻭﻴﺴﺘﺤﻴﻭﻥ
} ﻭﺇﺫ ﻨﺠﻴﻨﺎﻜﻡ ﻤﻥ ﺁل ﻓﺭﻋﻭﻥ ﻴﺴﻭﻤﻭﻨﻜﻡ ﺴﻭ ﺍﻟﻌﺫﺍ
ﻨﺴﺎ ﻜﻡ ﻭﻓﻲ ﺫﻟﻜﻡ ﺒﻼ ﻤﻥ ﺭﺒﻜﻡ ﻋﻅﻴﻡ { ]ﺍﻟﺒﻘﺭﺓ [49 :
ﻭﻴﻘﻭل ﺘﻌﺎﻟﻰ } :ﻭﻟﻘﺩ
ﺼﺩﻗﻜﻡ ﺍﷲ ﻭﻋﺩ ﺇﺫ ﺘﺤﺴﻭﻨﻬﻡ ﺒ ﺫﻨﻪ ﺤﺘﻰ ﺇﺫﺍ ﻓﺸﻠﺘﻡ ﻭﺘﻨﺎﺯﻋﺘﻡ ﻓﻲ ﺍﻷﻤﺭ ﻭﻋﺼﻴﺘﻡ
ﻤﻥ ﺒﻌﺩ ﻤﺎ ﺃﺭﺍﻜﻡ ﻤﺎ ﺘﺤﺒﻭﻥ ﻤﻨﻜﻡ ﻤﻥ ﻴﺭﻴﺩ ﺍﻟﺩﻨﻴﺎ ﻭﻤﻨﻜﻡ ﻤﻥ ﻴﺭﻴﺩ ﺍ
ﺭﺓ ﻡ ﺼﺭﻓﻜﻡ
ﻋﻨﻬﻡ ﻟﻴﺒﺘﻠﻴﻜﻡ ﻭﻟﻘﺩ ﻋﻔﺎ ﻋﻨﻜﻡ ﻭﺍﷲ ﺫﻭ ﻓ ل ﻋﻠﻰ ﺍﻟﻤ ﻤﻨﻴﻥ ﺇﺫ ﺘﺼﻌﺩﻭﻥ ﻭﻻ
ﺘﻠﻭﻭﻥ ﻋﻠﻰ ﺃﺤﺩ ﻭﺍﻟﺭﺴﻭل ﻴﺩﻋﻭﻜﻡ ﻓﻲ ﺃ ﺭﺍﻜﻡ ﻓﺄ ﺎﺒﻜﻡ ﻤﺎ ﺒ ﻡ ﻟﻜﻴﻼ ﺘﺤﺯﻨﻭﺍ ﻋﻠﻰ ﻤﺎ ﻓﺎﺘﻜﻡ ﻭﻻ ﻤﺎ ﺃﺼﺎﺒﻜﻡ ﻭﺍﷲ
ﺒﻴﺭ ﺒﻤﺎ ﺘﻌﻤﻠﻭﻥ { ]ﺁل ﻋﻤﺭﺍﻥ [153-152 :
ﻓﺎﻟﻤﺅﻤﻥ ﻴﺒﺘﻠﻰ ﺒﺎﻟﻤﻜﺎﺭ ﻟﻠﺘﻤﺤﻴﺹ ﻭﺍﻻﺨﺘﺒﺎﺭ ﻭﺍﻟﺘﻁﻬﻴﺭ ﻤﻥ ﺍﻟﺫﻨﻭﺏ ﻭﺍﻟﺼﻘل
ﺼﺒﺭ ﻭﺍﺤﺘﺴﺏ ﻴﺠﺩ ﺍﻟﺠﺯﺍﺀ ﺍ ﻭﻓﻰ ﻓﻲ ﺍ ﺨﺭﺓ
ﻭﺇﺫﺍ
ﻓﺎ ﻴﺔ ﺍ ﺨﻴﺭﺓ ﺘﺸﻴﺭ ﺇﻟﻰ ﺃﻥ
ﺍﻟﺼﺤﺎﺒﺔ ﻗﺩ ﺍﺒﺘﻼﻫﻡ ﺍﷲ ﻋﺯ ﻭﺠل ﺒﺎﻟﻐﻡ ﻓﻘﺎل } :ﻓﺄ ﺎﺒﻜﻡ ﻤ ﹰﺎ ﺒ ﻡ { ” ﺃﻱ ﻜﺭﺒﺎ ﺒﻌﺩ ﻜﺭﺏ ،ﻗﺘل ﻤﻥ ﻗﺘل ﻤﻥ ﺇﺨﻭﺍﻨﻜﻡ ،ﻭﻋﻼ ﻋﺩﻭﻜﻡ ﻋﻠﻴﻜﻡ ﻭﻤﺎ ﻭﻗﻊ ﻓﻲ ﺃﻨﻔﺴﻜﻡ ﻤﻥ ﻗﻭل
:ﻗﺘل ﻨﺒﻴﻜﻡ ﻓﻜﺎﻥ ﺫﻟﻙ ﻤﺘﺘﺎﺒﻌﺎ ﻋﻠﻴﻜﻡ ﻤﺎ ﺒﻐﻡ“(1).
ﻭﺃﻓﻀل ﺍﻟﺒﺸﺭ ﺍﻟﺭﺴﻭل ﻭﺠﺩ ﻤﻥ ﺃﺫ ﺍﻟﻜﻔﺎﺭ ﻤﺎ ﻭﺠﺩ ﻓﻔﻲ ﺯﻭﺓ ﺃﺤﺩ ﺃﺼﻴﺒﺕ
ﺭﺒﺎﻋﻴﺔ ﺭﺴﻭل ﺍﷲ ﻭﺸﺞ ﻓﻲ ﻭﺠﻨﺘﻪ ﻭﻟﻜﻤﺕ ﺸﻔﺘﻪ
)( 2
.ﻭﻟﻘﺩ ﻜﺎﻥ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ
ﻭﺴﻠﻡ ﻴﺤﺯﻥ ﻟﺘﻜﺫﻴﺏ ﺍﻟﻜﻔﺎﺭ ﻟﻪ ﻭﻤﻜﺭﻫﻡ ﺒﻪ ،ﻗﺎل ﺘﻌﺎﻟﻰ } :ﻗﺩ ﻨﻌﻠﻡ ﺇﻨﻪ ﻟﻴﺤﺯﻨﻙ ﺍﻟﺫﻱ
ﻴﻘﻭﻟﻭﻥ ﻓ ﻨﻬﻡ ﻻ ﻴﻜﺫﺒﻭﻨﻙ ﻭﻟﻜﻥ ﺍﻟﻅﺎﻟﻤﻴﻥ ﺒ ﻴﺎﺕ ﺍﷲ ﻴﺠﺤﺩﻭﻥ { ]ﺍ ﻨﻌﺎﻡ .[33 :ﻭﻟﻘﺩ
ـــــــــــــــــــــــــــــــــــــــــــــ )(1 )(2
ﺘﻔﺴﻴﺭ ﺍﺒﻥ ﻜ ﻴﺭ ،ﺍﻟﺠﺯﺀ ﺍ ﻭل :ﺹ .417 ﺍﻟﻤﺼﺩﺭ ﻨﻔﺴﻪ ،ﺹ . 416 )(85
ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﺘﻘﺩﻡ ﺃﻨﻪ ﺸﺭ
ﺍﻟﺩﻋﺎﺀ ﻭﻭﺭﺩ ﻋﻨﻪ
ﻋﺒﺩ ﺍﷲ ﺤﺴﻥ ﺯﺭﻭﻕ
ﻓﺎﻟﻤﺅﻤﻨﻭﻥ ﺘﺼﻴﺒﻬﻡ ﺍﻟﻤﻜﺎﺭ ﻤﻥ ﺃﻤﺭﺍ
ﻭ ﻴﺭﻫﺎ ،ﻓﻔﻲ ﺤﺩﻴﺙ ﺃﺒﻲ ﺴﻌﻴﺩ ﺍﻟﺨﺩﺭﻱ ﺃﻨﻪ ﻗﺎل :ﺩﺨل ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ
ﻭﺴﻠﻡ ﺍﻟﻤﺴﺠﺩ ﻓ ﺫﺍ ﺒﺭﺠل ﺒﻪ ﻴﻘﺎل ﻟﻪ ﺃﺒﻭ ﺃﻤﺎﻤﺔ ﺠﺎﻟﺴﺎ ﻓﻴﻪ ،ﻓﻘﺎل ﻴﺎ ﺃﺒﺎ ﺃﻤﺎﻤﺔ ﻤﺎﻟﻲ
ﺃﺭﺍﻙ ﺠﺎﻟﺴﺎ ﻓﻲ ﺍﻟﻤﺴﺠﺩ ﻓﻲ ﻴﺭ ﻭﻗﺕ ﺍﻟﺼﻼﺓ
ﻗﺎل ﻫﻤﻭﻡ ﻟﺯﻤﺘﻨﻲ ﻭﺩﻴﻭﻥ ﻴﺎ ﺭﺴﻭل
ﺍﷲ .ﻗﺎل ” : ﺃﻓﻼ ﺃﻋﻠﻤﻙ ﻜﻼﻤ ﹰﺎ ﺇﺫﺍ ﻗﻠﺘﻪ ﺃﺫﻫ ﺍﻟﺤﺩﻴ “.
ﻴﻘﻭل ﺒﻌ
ﺍﷲ ﺘﻌﺎﻟﻰ ﻫﻤﻙ ...ﺇﻟﻰ ﺁ ﺭ
ﺍﻟﻨﺎﺱ :ﺇﻥ ﺍﻹﻨﺴﺎﻥ ﻗﺩ ﻴﺼل ﺇﻟﻰ ﺩﺭﺠﺔ ﻓﻲ ﺍﻟﻌﺒﺎﺩﺓ ﻻ ﻴﺸﻌﺭ ﻓﻴﻬﺎ ﺇﻻ
ﺒﻠﺫﺓ ﻭﻤﺘﻌﺔ ﺩﺍﺌﻤﺔ .ﻫﺫﺍ ﺃﻤﺭ ﻴﻨﺎﻓﻲ ﻤﺎ ﺫﻜﺭﻨﺎ ﻤﻥ ﺃﺩﻟﺔ .ﺇﻥ ﺍﻟﻤﺅﻤﻥ ﺍﻟﺫﻱ ﺘﻜﻭﻥ ﻟﻪ ﺃﺴﺭﺓ
ﻭﻋﻤل ﻭﺃﻁﻔﺎل ﻴﻭﺩ ﺘﺭﺒﻴﺘﻬﻡ ﻭﺍﻟﻌﻨﺎﻴﺔ ﺒﻬﻡ ،ﻭﺍﻟﺫﻱ ﻴﺘﻌﺎﻤل ﻤﻊ ﺍﻟﻨﺎﺱ ﺒﺎﻟﺒﻴﻊ ﻭﺍﻟﺸﺭﺍﺀ
ﻭﺃﻨﻭﺍ ﺍﻟﻤﻌﺎﻤﻼﺕ ،ﻭﺍﻟﺫﻱ ﻴﺄﻤﺭ ﺒﺎﻟﻤﻌﺭﻭﻑ ﻭﻴﻨﻬﻰ ﻋﻥ ﺍﻟﻤﻨﻜﺭ ﻭﺍﻟﺫﻱ ﻴﺠﺎﻫﺩ ﺍﻟﻜﻔﺎﺭ ﻭﺍﻟﻤﻨﺎﻓﻘﻴﻥ ﻻ ﺒﺩ ﺃﻥ ﻴﺠﺩ ﻋﻨﺘﺎ ﻭﻤﺸﻘﺔ ﻓﻲ ﺫﻟﻙ ﻭﻻ ﺒﺩ ﺃﻥ ﻴﺠﺩ ﻤﺎ ﻴﻜﺭ ﻤﻥ ﺍﻹﻋﺭﺍ
ﺃﻭ ﺍﻟﻤﺨﺎﻟﻔﺔ ﺃﻭ ﺍ ﺫ .ﻭﺍﻟﻤﺅﻤﻥ ﻴﺤﺯﻥ ﺇﺫﺍ ﺘﻔﻭﻕ ﺍﻟﻜﻔﺎﺭ ﻋﻠﻰ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻓﻲ ﺍﻟﻘﻭﺓ ﻭﺍﻟﻌﺘﺎﺩ -ﻭﻫﻭ ﺍﻟﺤﺎل ﺍﻟﻴﻭﻡ -ﻭﻴﺤﺯﻥ ﻹﺫﻻل ﺍﻟﻤﺴﻠﻤﻴﻥ ﻭﺍﻟﺒﻁ
ﻟﻤﻭﺍﻻﺓ ﺒﻌ
ﺒﻬﻡ ،ﻭﻴﺤﺯﻥ
ﺍﻟﻤﺴﻠﻤﻴﻥ ﻟﻠﻜﻔﺎﺭ ،ﻭﻴﺤﺯﻥ ﻟﻜﻴﺩﻫﻡ ﺒﻌﻀﻬﻡ ﺒﻌﻀﺎ .ﻭﺇﺫﺍ ﺘﺼﻭﺭﻨﺎ ﺃﻥ
ﺍﻟﻤﺴﻠﻡ ﻗﺩ ﻻ ﻴﺤﺯﻥ ﻟﺤﺎﺩ ﺔ ﻤﻥ ﺤﻭﺍﺩﺙ ﺍﻟﺩﻨﻴﺎ ﻭﻤﻤﺎ ﻴﺠﺩ ﻓﻴﻬﺎ ﻤﻥ ﻤﻜﺎﺭ ﻓ ﻥ ﺍﻟﻤﺅﻤﻥ ﻴﺨﺎﻑ ﻤﻥ ﻤﺼﻴﺭ ﻓﻲ ﺍ ﺨﺭﺓ .ﻴﺨﺎﻑ ﻤﻥ ﺍﻟﺤﺴﺎﺏ ﻭﻫﻭل ﺍﻟﻌﻘﺎﺏ ﻭﺸـﺩﺘﻪ ﻭﻤﻥ
ﺍﻟﺼﺭﺍﻁ ﻭﺍﻟﻤﻴﺯﺍﻥ ﻴﻘﻭل ﺘﻌﺎﻟﻰ } :ﻭﺍﻟﺫﻴﻥ ﻴ ﺘﻭﻥ ﻤﺎ ﺁﺘﻭﺍ ﻭﻗﻠﻭﺒﻬﻡ ﻭﺠﻠﺔ {
]ﺍﻟﻤﺅﻤﻨﻭﻥ ، [60 :ﺃﻱ ﻴﺘﺼﺩﻗﻭﻥ ﻭﻗﻠﻭﺒﻬﻡ ﺨﺎﺌﻔﺔ ﻴﻅﻨﻭﻥ ﺃﻥ ﺫﻟﻙ ﻻ ﻴﻨﺠﻴﻬﻡ ﻤﻥ ﻋﺫﺍﺏ ﺍﷲ
ﻨﻬﻡ ﺇﻟﻰ ﺭﺒﻬﻡ ﺭﺍﺠﻌﻭﻥ .ﻭﺴﺒﺏ ﺍﻟﻭﺠل ﻫﻭ ﺃﻨﻬﻡ ﻴﺨﺎﻓﻭﻥ ﺃﻻ ﻴﻘﺒل ﻤﻨﻬﻡ ﺫﻟﻙ
ﻋﻠﻰ ﺍﻟﻭﺠﻪ ﺍﻟﻤﻁﻠﻭﺏ.
)( 1
ـــــــــــــــــــــــــــــــــــــــــــــ )(1 ﺯﺒﺩﺓ ﺍﻟﺘﻔﺴﻴﺭ ﻤﻥ ﻓﺘ ﺍ ﺸﻘﺭ ،ﺹ .451
ﺍﻟﻘﺩﻴﺭ ﻤﺨﺘﺼﺭ ﻤﻥ ﺘﻔﺴﻴﺭ ﺍﻟﺸﻭﻜﺎﻨﻲ ،ﻤﺤﻤﺩ ﺴﻠﻴﻤﺎﻥ ﻋﺒﺩ ﺍﷲ
)(86
ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻔﻠﺴﻔﺔ
ﻤﻔﻬﻭﻡ ﺍﻟﺴﻌﺎﺩﺓ ﻤﻥ ﻤﻨﻅﻭﺭ ﺇﺴﻼﻤﻲ
ﺍﻟﺴﻠﻭ : ﺴﻠﻭ ﺍﻟﻤﺅﻤﻥ ﺘﺘﻤ ل ﻓﻲ ﺭﺠﺎﺌﻪ ﺭﻓﻊ ﺍﻟﺒﻼﺀ ﻓﻲ ﺍﻟﺩﻨﻴﺎ ﻭﺭﺠﺎﺌﻪ ﻭﺍﺏ ﺍﷲ ﻓﻲ ﺍ ﺨﺭﺓ
،ﻴﻘـﻭل ﺍﷲ ﺘﻌﺎﻟﻰ } :ﺇﻥ ﺘﻜﻭﻨﻭﺍ ﺘﺄﻟﻤﻭﻥ ﻓ ﻨﻬﻡ ﻴﺄﻟﻤﻭﻥ ﻜﻤﺎ ﺘﺄﻟﻤﻭﻥ ﻭﺘﺭﺠﻭﻥ ﻤﻥ ﺍﷲ ﻤﺎ ﻻ ﻴﺭﺠﻭﻥ { ]ﺍﻟﻨﺴﺎﺀ .[104 :ﻭﻴﻘﻭل ﺍﷲ ﺘﻌﺎﻟﻰ } :ﻭﻻ ﺘﻬﻨﻭﺍ ﻭﻻ ﺘﺤﺯﻨﻭﺍ
ﻭﺃﻨﺘﻡ ﺍﻷﻋﻠﻭﻥ ﺇﻥ ﻜﻨﺘﻡ ﻤ ﻤﻨﻴﻥ ﺇﻥ ﻴﻤﺴﺴﻜﻡ ﻗﺭ ﻓﻘﺩ ﻤﺱ ﺍﻟﻘﻭﻡ ﻗﺭ ﻤ ﻠﻪ
ﻭﺘﻠﻙ ﺍﻷﻴﺎﻡ ﻨﺩﺍﻭﻟﻬﺎ ﺒﻴﻥ ﺍﻟﻨﺎﺱ ﻭﻟﻴﻌﻠﻡ ﺍﷲ ﺍﻟﺫﻴﻥ ﺁﻤﻨﻭﺍ ﻭﻴﺘ ﺫ ﻤﻨﻜﻡ ﺸﻬﺩﺍ ﻭﺍﷲ
ﻻ ﻴﺤ ﺍﻟﻅﺎﻟﻤﻴﻥ ﻭﻟﻴﻤﺤ .[141ﻓﺴﻠﻭ
ﺍﷲ ﺍﻟﺫﻴﻥ ﺁﻤﻨﻭﺍ ﻭﻴﻤﺤﻕ ﺍﻟﻜﺎﻓﺭﻴﻥ{ ]ﺁل ﻋﻤﺭﺍﻥ -139 :
ﺍﻟﻤﺅﻤﻥ ﺃﻥ ﺍﻟﺒﻼﺀ ﻟﻠﺘﻤﺤﻴﺹ ﻭﺍﻻﺨﺘﺒﺎﺭ ﻭﺍﻟﺘﻁﻬﻴﺭ ﻤﻥ ﺍﻟﺫﻨﻭﺏ ،ﻭﺍﷲ
ﻭﻋﺩ ﺍﻟﻤﺅﻤﻥ ﺇﻤﺎ ﺍﻟﺸﻬﺎﺩﺓ ﺃﻭ ﺍﻟﻔﻭﺯ ﺒﺎﻟﺠﻨﺔ ﻭﺇﻤﺎ ﺍﻟﻨﺼﺭ .ﻟﻜﻥ ﺴﻠﻭ ﺍﻟﻤﺅﻤﻥ ﺃﻨﻪ ﻤﺎ ﻤﻥ ﺸﻲﺀ ﻴﺼﻴﺒﻪ ﺇﻻ ﻜﺘﺏ ﺍﷲ ﻟﻪ ﺒﻪ ﺃﺠﺭﺍ .ﻴﻘﻭل ” : ﻤﺎ ﻤﻥ ﺸﻲ ﻴﺼﻴ ﺍﻟﻤ
ﺤﺘﻰ ﺍﻟﺸ
ﻭﻜﺔ ﺘﺼﻴﺒﻪ ﺇﻻ ﻜﺘ ﺍﷲ ﺒﻬﺎ ﺤﺴﻨﺔ ﺃﻭ ﺤﻁﺕ ﻋﻨﻪ ﺒﻬﺎ ﻁﻴ ﺔ “.
” ﻤﺎ ﻴﺼﻴ
ﺍﻟﻤ ﻤﻥ ﻤﻥ ﻭﺼ
ﻜﻔﺭ ﺒﻪ ﻤﻥ ﺴﻴ ﺎﺘﻪ “.
)( 2
ﻭﻻ ﺘﻌ
ﻭﻤﻥ ﺴﻠﻭ
)( 1
ﻤﻥ
ﻭﻗﺎل
ﻭﻻ ﺴﻘﻡ ﻭﻻ ﺤﺯﻥ ﺤﺘﻰ ﺍﻟﻬﻡ ﻴﻬﻤﻪ ﺇﻻ
ﺍﻟﻤﺅﻤﻥ ﺃﻥ ﺍﷲ ﻴﻠﻁﻑ ﺒﻌﺒﺎﺩ ﻭﻴﺨﻔﻑ ﺍﻟﺒﻼﺀ
ﻋﻨﻬﻡ ﻴﻘﻭل ﺍﷲ ﺘﻌﺎﻟﻰ } :ﺇﺫ ﻴ ﺸﻴﻜﻡ ﺍﻟﻨﻌﺎﺱ ﺃﻤﻨﺔ ﻤﻨﻪ ﻭﻴﻨﺯل ﻋﻠﻴﻜﻡ ﻤﻥ ﺍﻟﺴﻤﺎ ﻤﺎ ﻟﻴﻁﻬﺭﻜﻡ ﺒﻪ ﻭﻴﺫﻫ
]ﺍ ﻨﻔﺎل .[11 : ﻭﻤﻥ ﺴﻠﻭ
ﻋﻨﻜﻡ ﺭﺠﺱ ﺍﻟﺸﻴﻁﺎﻥ ﻭﻟﻴﺭﺒﻁ ﻋﻠﻰ ﻗﻠﻭﺒﻜﻡ ﻭﻴ ﺒﺕ ﺒﻪ ﺍﻷﻗﺩﺍﻡ {
ﺍﻟﻤﺅﻤﻥ ﺃﻥ ﻫﻨﺎﻟﻙ ﺩﻭﺍﻋﻲ ﻟﻠﺭﻀﺎ ﺒﺎﻻﺒﺘﻼﺀ
ﺫﻜﺭ ﻤﻨﻬﺎ ﺍﺒﻥ ﻗﻴﻡ
ﺍﻟﺠﻭﺯﻴﺔ ﺴﺘﻴﻥ ﺩﺍﻋﻴﺎ ﻨﺫﻜﺭ ﺒﻌﻀﻬﺎ ﻭﻨﺘﺭﻙ ﺍﻟﺘﻔﺼﻴل ﻋﻨﺩ ﺍﻟﺤﺩﻴﺙ ﻋﻤﺎ ﺴﻤﻴﻨﺎ ﺒﻤﻔﺎﺭﻗﺔ ﺍﻟﺭﻀﺎ .ﺇﻥ ﻤﻥ ﺩﻭﺍﻋﻲ ﺍﻟﺭﻀﺎ ﺃﻥ ﺍﻻﺒﺘﻼﺀ ﻗﺩﺭ ﻤﻥ ﺃﻗﺩﺍﺭ ﺍﷲ ﻭﺃﻥ ﺍﷲ ﻴﺒﺘﻠﻰ ﺍﻟﻤﺅﻤﻨﻴﻥ ـــــــــــــــــــــــــــــــــــــــــــــ )(1 ﺃﺨﺭﺠﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﺍﻟﻤﺭﻀﻰ ،ﺭﻗﻡ ، 5209ﻭﺃﺨﺭﺠﻪ ﻤﺴﻠﻡ ﻓﻲ ﺍﻟﺒﺭ ﻭﺍﻟﺼﻠﺔ ﻭﺍ ﺩﺏ ﺤﺩﻴﺙ ﺭﻗﻡ ، 4664ﺃﺨﺭﺠﻪ ﺍﻟﺘﺭﻤﺫﻱ ﻓﻲ ﺍﻟﺠﻨﺎﺌﺯ ﺤﺩﻴﺙ ﺭﻗﻡ 888ﻭﺃﺨﺭﺠﻪ ﺃﺤﻤﺩ ﺒﻥ ﺤﻨﺒل ﻓﻲ ﺠـ ، 42-39/6ﻭﺃﺨﺭﺠﻪ ﻤﺎﻟﻙ ﻓﻲ ﺍﻟﻤﻭﻁﺄ ﺭﻗﻡ .1476 )(2 ﺭﻗﻡ ، 5210ﻭﺃﺨﺭﺠﻪ ﻤﺴﻠﻡ ﻓﻲ ﺍﻟﺒﺭ ﻭﺍﻟﺼﻠﺔ ﻭﺍ ﺩﺏ ﺃﺨﺭﺠﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﺍﻟﻤﺭ ﺤﺩﻴﺙ ﺭﻗﻡ ، 2964ﻭﺃﺤﻤﺩ ﺒﻥ ﺤﻨﺒل ﻓﻲ ﺍﻟﻤﺴﻨﺩ ﺠـ.4022 ، 335 ، 303/3
)(87
ﻋﺒﺩ ﺍﷲ ﺤﺴﻥ ﺯﺭﻭﻕ
ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﺤﺴﺏ ﺩﺭﺠﺎﺘﻬﻡ ” .ﺃﺸﺩ ﺍﻟﻨﺎﺱ ﺒﻼ ﺍﻷﻨﺒﻴﺎ
ﻡ ﺍﻟﺼﺎﻟﺤﻭﻥ “.
)( 3
ﻭﺍﻟﻤﺅﻤﻥ ﻴﺭﻀﻰ
ﻨﻪ ” ﻤﻔﻭﺽ ﻭﺍﻟﻤﻔﻭﺽ ﺭﺍﺽ ﺒﻜل ﻤﺎ ﺍ ﺘﺎﺭ ﻟﻪ ﻤﻥ ﻓﻭﺽ ﺇﻟﻴﻪ ﻭﻻ ﺴﻴﻤﺎ ﺇﺫﺍ ﻋﻠﻡ
ﻜﻤﺎل ﺤﻜﻤﺘﻪ ﻭﺭﺤﻤﺘﻪ ﻭﻟﻁﻔﻪ ﻭﺤﺴﻥ ﺍ ﺘﻴﺎﺭ “.
)( 4
ﻭﺍﻟﻤﺅﻤﻥ ﻴﺭﻀﻰ ﺒﺎﻻﺒﺘﻼﺀ ،ﻨﻪ
ﻴﻌﻠﻡ ﺃﻨﻪ ﺠﺎﻫل ﺒﻌﻭﺍﻗﺏ ﺍ ﻤﻭﺭ ﻭﺴﻴﺩ ﺃﻋﻠﻡ ﺒﻤﺼﻠﺤﺘﻪ ﻭﺒﻤﺎ ﻴﻨﻔﻌﻪ.
)( 5
ﻭﺍﻟﻤﺅﻤﻥ ﻴﺭﻀﻰ
ﺒﺎﻻﺒﺘﻼﺀ ﻟﻌﻠﻤﻪ ﺒﺄﻨﻪ ﺇﺫﺍ ﺭﻀﻲ ﺍﻨﻘﻠﺒﺕ ﻓﻲ ﺤﻘﻪ ﻨﻌﻤﺔ ﻭﻤﻨﺤﺔ ﻭﺨﻑ ﻋﻠﻴﻪ ﺤﻤﻠﻪ ﻭﺃﻋﻴﻥ
ﻋﻠﻴﻪ
ﻭﺇﺫﺍ ﺴﺨﻁ ﺘﻀﺎﻋﻑ ﻋﻠﻴﻪ ﻭ ﻘل ﻜﻠﻪ ﻭﻟﻡ ﻴﺯﺩ ﺇﻻ ﺸﺩﺓ
ﻋﻠﻴﻪ ﺸﻴﺌﺎ ﻟﻜﺎﻥ ﻟﻪ ﻓﻴﻪ ﺭﺍﺤﺔ ﺃﻨﻔﻊ ﻟﻪ ﻤﻥ ﺍﻟﺭﻀﺎ.
)( 6
ﻓﻠﻭ ﺃﻥ ﺍﻟﺴﺨﻁ ﻴﺠﺩﻱ
ﻭﻤﻥ ﺴﻠﻭ ﺍﻟﻤﺅﻤﻥ ﺃﻨﻪ ﻴﺭﺠﻭ ﺭﻓﻊ ﺍﻟﺒﻼﺀ ﻓﻲ ﺍﻟﺩﻨﻴﺎ ﻭ ﻭﺍﺏ ﺍ ﺨﺭﺓ ﻓﻴﺸﻌﺭ ﺒﻨﻔﺤﺎﺕ
ﺍﻟﺴﻌﺎﺩﺓ ﺘﺘﺨﻠل ﺃﻭﻗﺎﺕ ﺍ ﻟﻡ ﻭﺍﻟﻬﻡ ﻭﺍﻟﺤﺯﻥ. ﻤﻔﺎﺭﻗﺔ ﺍﻟﺭﻀﺎ :
ﻴﻘﻭل ﺍﺒﻥ ﺍﻟﻘﻴﻡ ﺍﻟﺠﻭﺯﻴﺔ ” ﻭﻟﻴﺱ ﻤﻥ ﺸﺭﻁ ﺍﻟﺭﻀﺎ ﺃﻻ ﻴﺤﺱ ﺒﺎ ﻻﻡ ﻭﺍﻟﻤﻜﺎﺭ ﺒل
ﺃﻥ ﻻ ﻴﻌﺘﺭ
ﻋﻠﻰ ﺍﻟﺤﻜﻡ ﻭﻻ ﻴﺴﺨﻁﻪ .ﻭﻟﻬﺫﺍ ﺃﺸﻜل ﻋﻠﻰ ﺒﻌ
ﺍﻟﻨﺎﺱ ﺍﻟﺭﻀﺎ
ﺒﺎﻟﻤﻜﺭﻭ ﻭﻁﻌﻨﻭﺍ ﻓﻴﻪ ،ﻭﻗﺎﻟﻭﺍ ﻫﺫﺍ ﻤﻤﺘﻨﻊ ﻋﻥ ﺍﻟﻁﺒﻴﻌﺔ ،ﻭﺇﻨﻤﺎ ﻫﻭ ﺍﻟﺼﺒﺭ ،ﻭﺇﻻ ﻓﻜﻴﻑ
ﻴﺠﺘﻤﻊ ﺍﻟﺭﻀﺎ ﻭﺍﻟﻜﺭﺍﻫﺔ ﻭﻫﻤﺎ ﻀﺩﺍﻥ ،ﻭﺃﻋﻁﻰ ﺤﻼ ﻟﻬﺫ ﺍﻟﻤﻔﺎﺭﻗﺔ ﻓﻘﺎل” :ﻭﺍﻟﺼﻭﺍﺏ
ﺃﻨﻪ ﻻ ﺘﻨﺎﻗ
ﺒﻴﻨﻬﻤﺎ ﻭﺃﻥ ﻭﺠﻭﺩ ﺍﻟﺘﺄﻟﻡ ﻭﻜﺭﺍﻫﺔ ﺍﻟﻨﻔﺱ ﻟﻪ ﻻ ﻴﻨﺎﻓﻲ ﺍﻟﺭﻀﺎ ،ﻜﺭﻀﺎ
ﺍﻟﻤﺭﻴ
ﺒﺸﺭﺏ ﺍﻟﺩﻭﺍﺀ ﺍﻟﻜﺭﻴﻪ
ﻭ ﻴﺭ “.
)( 1
ﻭﺭﻀﺎ ﺍﻟﺼﺎﺌﻡ ﻓﻲ ﺍﻟﻴﻭﻡ ﺍﻟﺸﺩﻴﺩ ﺍﻟﺤﺭ ﺒﻤﺎ ﻴﻨﺎﻟﻪ ﻤﻥ
ﺃﻟﻡ ﺍﻟﺠﻭ ﻭﺍﻟﻅﻤﺄ ،ﻭﺭﻀﻰ ﺍﻟﻤﺠﺎﻫﺩ ﺒﻤﺎ ﻴﺤﺼل ﻟﻪ ﻓﻲ ﺴﺒﻴل ﺍﷲ ﻤﻥ ﺃﻟﻡ ﺍﻟﺠﺭﺍ
ـــــــــــــــــــــــــــــــــــــــــــــ )(3 )(4 )(5 )(6 )(1
ﺠﺎﻤﻊ ﺍ ﺼﻭل ﻓﻲ ﺃﺤﺎﺩﻴﺙ ﺍﻟﺭﺴﻭل ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﺤﺩﻴﺙ ﺭﻗﻡ .431 ﺍﺒﻥ ﻗﻴﻡ ﺍﻟﺠﻭﺯﻴﺔ ،ﻤﺩﺍﺭ ﺍﻟﺴﺎﻟﻜﻴﻥ ،ﺍﻟﺠﺯﺀ ﺍﻟ ﺎﻨﻲ ،ﺹ . 214 ﺍﻟﻤﺼﺩﺭ ﻨﻔﺴﻪ. ﺍﻟﻤﺼﺩﺭ ﻨﻔﺴﻪ ،ﺹ .315 ﻤﺩﺍﺭ ﺍﻟﺴﺎﻟﻜﻴﻥ ،ﺍﻟﺠﺯﺀ ﺍﻟ ﺎﻨﻲ ،ﺍﺒﻥ ﻗﻴﻡ ﺍﻟﺠﻭﺯﻴﺔ ،ﺹ .210 )(88
ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻔﻠﺴﻔﺔ
ﻤﻔﻬﻭﻡ ﺍﻟﺴﻌﺎﺩﺓ ﻤﻥ ﻤﻨﻅﻭﺭ ﺇﺴﻼﻤﻲ
ﺍﻟﺭﻀﺎ ﺭﻀﻰ ﺒﻤﻜﺭﻭ ﻭﺭﻀﻰ ﺒﺸﻲﺀ ﻴﺭ ﻤﺤﺒﺏ ﻟﻠﻨﻔﻭﺱ ،ﻭﺍﻟﺸﻲﺀ ﻴﺭ ﺍﻟﻤﺤﺒﺏ ﻟﻠﻨﻔﻭﺱ ﻜﺎ ﻟﻡ ﻭﺍﻟﻬﻡ ﻭﺍﻟﻐﻡ ﻻ ﻴﺭﻀﻰ ﺒﻪ ﺍﻹﻨﺴﺎﻥ ،ﺇﺫﻥ ﻓﺎﻟﺭﻀﻰ ﺭﻀﻰ ﺒﺸﻲﺀ ﻻ ﻴﺭﻀﻰ ﺒﻪ ﺍﻹﻨﺴﺎﻥ ﻟﻜﻥ ﺇﺫﺍ ﻋﺭﻓﻨﺎ ﺍﻟﺭﻀﺎ ﺒﺄﻨﻪ ﺭﻀﻲ ﺒﻤﻜﺭﻭ ﻟﻐﻴﺭ ﻓ ﻥ ﻤﺎ ﻫﻭ ﻤﻜﺭﻭ ﻟﻐﻴﺭ ﻗﺩ ﻻ ﻴﻜﻭﻥ ﻤﻜﺭﻭﻫﺎ ﻟﻪ .ﻭﺍﻟﻤﻜﺎﺭ ﺍﺒﺘﻼﺀﺍﺕ ﻴﺒﺘﻠﻰ ﺒﻬﺎ ﺍﻟﻤﺅﻤﻨﻭﻥ ﻭﻻ ﻴﻤﻜﻥ ﺃﻥ ﻴﺒﺘﻠﻰ ﺍﻟﻤﺅﻤﻥ ﺒﻤﺎ ﻴﺤﺏ .ﻭﺍﻟﺤل ﺍﻟﺫﻱ ﺃﺸﺎﺭ ﺇﻟﻴﻪ ﺍﺒﻥ ﺍﻟﻘﻴﻡ ﺃﻨﻪ ﻻ ﻴﺭﻀﻰ ﺒﻤﻁﻠﻕ ﺍﻟﻤﻜﺭﻭ ﻭﻟﻜﻨﻪ ﻴﺭﻀﻰ ﺒﻪ ﺠل ﻤﺤﺒﻭﺏ ﻜﺭﻀﺎ ﺍﻟﻤﺭﻴ ﺒﺎﻟﺩﻭﺍﺀ ﻟﻜﻲ ﻴﺠﺩ ﻨﻌﻤﺔ ﺍﻟﻌﺎﻓﻴﺔ ﻓﺭﻀﺎ ﺍﻟﻤﺅﻤﻥ ﺍﻟﻤﺒﺘﻠﻰ ﺒﺎ ﻟﻡ ﻭﺍﻟﻬﻡ ﻭﺍﻟﻐﻡ ﻴﻜﻭﻥ ﺠل ﺍﻟﻠﺫﺓ ﻭﺍﻟﺴﻌﺎﺩﺓ ﺍﻟﺘﻲ ﻴﺠﺩﻫﺎ ﻓﻲ ﺍ ﺨﺭﺓ ﻓﻬﻭ ﻴﺭﻀﻰ ﺒﻘﺩﺭ ﺍﷲ ﻭﻴﺼﺒﺭ ﻭﻴﺤﺘﺴﺏ ﺭﺠﺎﺀ ﻭﺍﺏ ﺍﷲ ﻓﻲ ﺍ ﺨﺭﺓ .ﻓﺴﻌﺎﺩﺓ ﺍﻟﻤﺅﻤﻥ ﺭﻀﺎ ﻭﺭﺠﺎﺅ ﺯﻭﺍل ﺍﻟﺒﻼﺀ ﻭﺍﻟﻤﻜﺭﻭ ﻓﻲ ﺍﻟﺩﻨﻴﺎ ﻭﺭﺠﺎﺅ ﻭﺍﺏ ﺍﷲ ﻓﻲ ﺍ ﺨﺭﺓ .ﻓﻬﻭ ﻴﺘﺩﺒﺭ ﻭﻴﺘﺄﻤل ﺫﻟﻙ ﻓﺘﻤﺭ ﺒﻪ ﺃﻭﻗﺎﺕ ﺘﺘﺨﻠل ﺃﻭﻗﺎﺕ ﺍﻻﺒﺘﻼﺀ ﻴﺠﺩ ﻓﻴﻬﺎ ﻨﻔﺤﺎﺕ ﺍﻟﺴﻌﺎﺩﺓ .ﻭﺍﻟﻤﺅﻤﻥ ﻴﺘﻤﻨﻰ ﻭﻴﺭﺠﻭ ﺯﻭﺍل ﺍﻟﻤﻜﺭﻭ ﻓﻲ ﺍﻟﺩﻨﻴﺎ ﻟﺫﻟﻙ ﺩﻋﺎ ﺍﻟﺭﺴﻭل ﻟﺯﻭﺍل ﺍﻟﻤﻜﺎﺭ ﻭﺸﺭ ﺫﻟﻙ ﻭﺸﺭ ﺍﻟﺘﺩﺍﻭﻱ ﻭﻭﺭﺩﺕ ﺃﺩﻋﻴﺔ ﻜ ﻴﺭﺓ ﻋﻨﻪ ﻜﺎﻥ ﻴﺩﻋﻭ ﺒﻬﺎ ﺍﻟﺼﺤﺎﺒﺔ ﻭﺍﻟﺼﺎﻟﺤﻭﻥ ” ﻗﺩ ﻴﺴﺘ ﻨﻰ ﺒﻌﺽ ﺍﻟﻤﺘﺼﻭﻓﺔ ﻤﻥ ﺫﻟﻙ ﻓﻘﺩ ﻜﺎﻨﻭﺍ ﻴﺘﻤﻨﻭﻥ ﺍﻟﻤﻜﺎﺭ ﻟﻜﻲ ﻴﺠﺩﻭﺍ ﻭﺍ ﺍ ﺭﺓ “ .ﻭﺘﺠﺩﺭ ﺍﻹﺸﺎﺭﺓ ﺃﻥ ﺍﻟﻤﻌﺎﻨﺎﺓ ﻜﺎﻨﺕ ﺴﺒﺒﺎ ﻓﻲ ﺇﺒﺩﺍﻋﺎﺕ ﻭﻤﺴﺎﻫﻤﺎﺕ ﻋﻅﻴﻤﺔ ﻓﻲ ﺘﺎﺭﻴ ﺍﻟﺒﺸﺭ .ﻭﺇﻥ ﺍﻟﻤﻌﺎﻨﺎﺓ ﻓﻲ ﻜ ﻴﺭ ﻤﻥ ﺍ ﺤﻴﺎﻥ ﻴﺘﺒﻌﻬﺎ ﺇﻨﺠﺎﺯ ﺘﺘﺒﻌﻪ ﺴﻌﺎﺩﺓ ﻭﺭﻀﻰ. ﺴﻌﺎﺩﺓ ﺍ ﺨﺭﺓ :
ﺇﻥ ﺍﻟﺴﻌﺎﺩﺓ ﻓﻲ ﺍﻹﺴﻼﻡ ﺘﺸﻤل ﺴﻌﺎﺩﺓ ﺍﻟﺩﻨﻴﺎ ﻭﺴﻌﺎﺩﺓ ﺍ ﺨﺭﺓ ﻭﺴﻴﺘﻀ ﺃﻥ ﺍﻟﺴﻌﺎﺩﺓ ﺍﻟﺤﻘﻴﻘﻴﺔ ﻫﻲ ﺴﻌﺎﺩﺓ ﺍ ﺨﺭﺓ .ﻭﻫﺫﺍ ﺍﻟﺒﺤﺙ ﻴﻬﺘﻡ ﻓﻲ ﺍﻟﻤﻘﺎﻡ ﺍ ﻭل ﺒﺴﻌﺎﺩﺓ ﺍﻟﺩﻨﻴﺎ - ﺇﻤﻜﺎﻨﻴﺘﻬﺎ ﻭﻤﻘﻭﻤﺎﺘﻬﺎ ﻭﺃﺴﺒﺎﺒﻬﺎ -ﺠل ﺫﻟﻙ ﺴﻴﻜﻭﻥ ﺤﺩﻴ ﻨﺎ ﻋﻥ ﺴﻌﺎﺩﺓ ﺍ ﺨﺭﺓ ﻤﻭﺠﺯﺍ .ﺇﻥ ﺍﻟﺤﺩﻴﺙ ﻋﻥ ﻭﺠﻭﺩ ﺴﻌﺎﺩﺓ ﺍ ﺨﺭﺓ ﻴﺤﺘﺎ ﺇﻟﻰ ﺒﺭﻫﺎﻥ ﻭﺠﻭﺩ ﺍﻟﺠﻨﺔ ﻜﻤﺎ ﻭﺼﻔﻬﺎ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻭﻜﻤﺎ ﻭﺼﻔﺘﻬﺎ ﺍﻟﺴﻨﺔ ﺍﻟﺸﺭﻴﻔﺔ .ﻋﻠﻰ ﻫﺫﺍ ﺍ ﺴﺎﺱ ﻋﻨﺩﻤﺎ ﻴﻘﺎل ﻋﻥ ﺇﻨﺴﺎﻥ ﺇﻨﻪ ﺴﻌﻴﺩ ﻗﺩ ﻴﻘﺼﺩ ﺒﺫﻟﻙ ﺴﻌﻴﺩ ﻓﻲ ﺍﻟﺩﻨﻴﺎ ،ﻨﻪ ﺤﻘﻕ ﻤﺎ ﻴﺭﻴﺩ ،ﻭﻗﺩ ﻴﻘﺼﺩ ﺒﻪ ﺃﻨﻪ ﺴﻴﻜﻭﻥ ﺴﻌﻴﺩﺍ ﺃﻱ ﺴﺘﺅﻭل ﺤﺎﻟﻪ ﺇﻟﻰ ﺤﺎل ﺴﻌﻴﺩﺓ ،ﻓﻘﺩ ﻨﺼﻑ ﺸﺨﺼﺎ ﻤ ﻼ ﺒﺄﻨﻪ ﺴﻌﻴﺩ ،ﻨﻪ ﺴﻴﻨﺘﻘل ﺇﻟﻰ ﻤﻜﺎﻥ ﻭﺒﻠﺩ ﻴﻜﻭﻥ ﻋﻴﺸﻪ ﻓﻴﻬﺎ ﺴﻌﻴﺩﺍ ﻭﺭ ﺩﺍ .ﻭﻜﺫﻟﻙ ﻴﻘﺎل ﻋﻥ ﺍﻟﻤﺅﻤﻨﻴﻥ ﺍﻟﺼﺎﻟﺤﻴﻥ ﺇﻨﻬﻡ ﺴﻌﺩﺍﺀ ” ﻓﻲ ﻋﺎﻟﻡ ﺍﻟﺫﺭ ﻭﻓﻲ ﻋﻠﻡ ﺍﷲ ﺃﻭ ﻫﻡ ﺃﺠﻨﺔ ﻓﻲ ﺒﻁﻭﻥ )(89
ﻋﺒﺩ ﺍﷲ ﺤﺴﻥ ﺯﺭﻭﻕ
ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﺃﻤﻬﺎﺘﻬﻡ “ ﻟﻤﺎ ﺴﻴﺅﻭل ﺇﻟﻴﻪ ﺤﺎﻟﻬﻡ ﻓﻲ ﺍ ﺨﺭﺓ ﻤﻥ ﺍﻟﻨﻌﻴﻡ ﺍﻟﻤﻘﻴﻡ ﻭﺍﻟﻠﺫﺓ ﻭﺍﻟﻤﺘﻌﺔ ﺍﻟﺩﺍﺌﻤﺔ. ﻭﻴﻘﺎل ﺇﻥ ﺍﻟﻜﻔﺎﺭ ﺃﺸﻘﻴﺎﺀ ﻟﻤﺎ ﺴﻴﺅﻭل ﺇﻟﻴﻪ ﺤﺎﻟﻬﻡ ﻤﻥ ﺍﻟﻌﺫﺍﺏ ﺍ ﺒﺩﻱ .ﻭﺍﻟﻘﺭﺁﻥ ﻭﺼﻑ ﺴﻌﺎﺩﺓ ﺍ ﺨﺭﺓ ﻭﻭﺼﻑ ﻓﻴﻬﺎ ﻟﺫﺍﺕ ﺤﺴﻴﺔ ﻭﻤﻌﻨﻭﻴﺔ ﻤﻊ ﺍﻟﻔﺎﺭﻕ ﻤﻘﺎﺭﻨﺔ ﺒﻠﺫﺍﺕ ﺍﻟﺩﻨﻴﺎ. ﺫﻜﺭ ﺠﺎﻥ ﻜﺯﻨﻭﻑ ﻓﻲ ﻤﻌﺭ ﻨﻘﺩ ﻟﻤﻔﻬﻭﻡ ﺍﻟﺴﻌﺎﺩﺓ ﻓﻲ ﺍﻹﺴﻼﻡ ﻜﻼﻤﺎ ﻗﺎل ﻓﻴﻪ :ﺇﻥ ﺍﻟﻘﺭﺁﻥ ﻴﺼﻑ ﻨﻌﻴﻡ ﺍﻟﺠﻨﺔ ﺍﻟﺘﻲ ﻓﻴﻬﺎ ﺴﻌﺎﺩﺓ ﺍﻟﻤﺴﻠﻡ ﺒﺄﻨﻪ ﻴﺤﻭ ﻟﺫﺍﺕ ﺤﺴﻴﺔ ،ﻭﻴﺼﻑ ﻫﺫﺍ ﺍﻟﻨﻌﻴﻡ ﺒﺄﻨﻪ ﺩﺍﺌﻡ ﻭﺍﻟﺤﻴﺎﺓ ﻓﻴﻪ ﺨﺎﻟﺩﺓ .ﻓﻘﺎل ﻨﺎﻗﺩﺍ ﻟﺼﻭﺭﺓ ﺍﻟﻨﻌﻴﻡ ﺍﻟﺘﻲ ﻭﺭﺩﺕ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ” ﺇﻥ ﺍﻟﺨﻠﻭﺩ ﻴﺒﻌﺙ ﻋﻠﻰ ﺍﻟﻤﻠل) ...(1ﻭﻫل ﺘﻌﺭﻓﻭﻥ ﺸﻬﻭﺍﺕ ﻻ ﻴﺅﻭل ﺃﻤﺭﻫﺎ ﺇﻟﻰ ﺍﻟﻐ ﻴﺎﻥ ﻭﻻ ﺴﻴﻤﺎ ﻋﻨﺩﻤﺎ ﻴﻨﺎﻟﻬﺎ ﺃﺼﺤﺎﺒﻬﺎ ﺒﺩﻭﻥ ﻜﻔﺎ ﻋﻨﺩﻤﺎ ﻴﻜﻔﻲ ﺃﻥ ﻴﻤﺩﻭﺍ ﺃﻴﺩﻴﻬﻡ ﻟﻠﺤﺼﻭل ﻋﻠﻴﻬﺎ ...ﺃﻱ ﻤﻠل ﻨﺸﻌﺭ ﺒﻪ ﺇﺫﺍ ﻤﺎ ﻗﺩﻤﺕ ﺇﻟﻴﻨﺎ ﺒﺎﺴﺘﻤﺭﺍﺭ ﻭﺇﺫﺍ ﻟﻡ ﻴﺘ ﻟﻨﺎ ﺍﻟﻭﻗﺕ ﻻﺸﺘﻬﺎﺌﻬﺎ ﻭﻟﻜﻥ ﻻﺒﺩ ﺃﻥ ﺘﺠﺭ ﺍ ﻤﻭﺭ ﻋﻠﻰ ﻫﺫﺍ ﺍﻟﻨﺤﻭ ﻓﻲ ﺠﻨﺔ ﺍﻟﻨﻌﻴﻡ ﻭﺫﻟﻙ ﻨﻜﻡ ﻟﻭ ﺃﺩﺨﻠﺘﻡ ﺇﻟﻴﻬﺎ ﺍﻻﻨﺘﻅﺎﺭ ﻭﺍﻟﺤﺭﻤﺎﻥ ﻟﻜﻨﺘﻡ ﻋﻠﻰ ﺩﺭﺏ ﺍ ﻟﻡ “ (2).ﻨﻘﻭل ﺇﻥ ﺴﻌﺎﺩﺓ ﺍﻟﺠﻨﺔ ﻴﻨﺎﻟﻬﺎ ﺃﺼﺤﺎﺒﻬﺎ ﺒﻜﻔﺎ ﻓﻲ ﺍﻟﺩﻨﻴﺎ ﻤ ﻠﻬﻡ ﻤ ل ﻋﺎﻤل ﻜﺩ ﻭﺘﻌﺏ ﺃ ﻨﺎﺀ ﺍﻟﻌﺎﻡ ﻭﺤﺼل ﺒﻌﺩ ﺫﻟﻙ ﻋﻠﻰ ﻋﻁﻠﺘﻪ ﺍﻟﺴﻨﻭﻴﺔ ﻭﻗﻀﺎﻫﺎ ﻓﻲ ﻓﻨﺩﻕ ﻤﺭﻴ .ﻭﻤﻤﺎ ﻴﺯﻴﺩ ﺴﻌﺎﺩﺓ ﺍﻟﻔﺭﺩ ﺃﻨﻪ ﺇﺫﺍ ﻜﺎﻥ ﻓﻲ ﺍﻟﻤﺎﻀﻲ ﻴﻜﺩ ﻭﻴﺘﻌﺏ ﻭﺼﺎﺭ ﻟﻪ ﺤﺎﻀﺭ ﺴﻌﻴﺩ ﻓ ﻥ ﺴﻌﺎﺩﺘﻪ ﺒﺤــﺎﻀﺭ ﺘﺯﺩﺍﺩ ﺒﺘﺫﻜــﺭ ﻋﻨﺎﺀ ﺍﻟﻤﺎﻀﻲ } :ﺇﻨﺎ ﻜﻨﺎ ﻗﺒل ﻓﻲ ﺃﻫﻠﻨﺎ ﻤﺸﻔﻘﻴﻥ { } ﺍﻟﺤﻤﺩ ﷲ ﺍﻟﺫﻱ ﺃﺫﻫ ﻋﻨﺎ ﺍﻟﺤﺯﻥ { } ﻻ ﻴﻤﺴﻨﺎ ﻓﻴﻬﺎ ﻨﺼ ﻭﻻ ﻴﻤﺴﻨﺎ ﻓﻴﻬﺎ ﻟ ﻭ { .ﻭﺇﺫﺍ ﻜﺎﻥ ﻓﻲ ﺍﻟﺤﺎﻀﺭ ﺸﻘﻴﺎ ﻭﻓﻲ ﺍﻟﻤﺎﻀﻲ ﺴﻌﻴﺩﺍ ﻓ ﻥ ﺸﻘﺎﻭﺘﻪ ﻓﻲ ﺍﻟﺤﺎﻀﺭ ﺘﺯﺩﺍﺩ ﺒﺘﺫﻜﺭ ﺍﻟﻤﺎﻀﻲ } .ﺇﻥ ﺍﻟ ﺎﺴﺭﻴﻥ ﺍﻟﺫﻱ ﺴﺭﻭﺍ ﺃﻨﻔﺴﻬﻡ ﻭﺃﻫﻠﻴﻬﻡ ﻴﻭﻡ ﺍﻟﻘﻴﺎﻤﺔ ﺃﻻ ﺫﻟﻙ ﻫﻭ ﺍﻟ ﺴﺭﺍﻥ ﺍﻟﻤﺒﻴﻥ { ﻭﻗﺎل ” :ﺇﻥ ﺃﻭﺠﻪ ﺍﻟﺸﻬﻭﺍﺕ ﻤﻥ ﺍﻟﻨﺴﺎ ﻭﺍﻟﺸﺭﺍ ﻭﺍﻷﻜل ﺇﻨﻤﺎ ﺠﻌﻠﺕ ﻹﺭ ﺎ ﺫﻭﻕ ﺍﻟﻌﺭﺒﻲ“ (1).ﻟﻜﻥ ﺘﻨﺒﻪ ﺍﻟﻜﺎﺘﺏ ﺒﻌ ﺍﻟﺸﻲﺀ ﻟﻤﺎ ﻗﺩ ﻴﻜﻭﻥ ﺭﺩﺍ ﻋﻠﻰ ﺍﻋﺘﺭﺍﻀﺎﺘﻪ
ـــــــــــــــــــــــــــــــــــــــــــــ )(1 ﺍﻟﺴﻌﺎﺩﺓ ﻭﺍﻟﺤﻀﺎﺭﺓ ،ﺠﺎﻥ ﻜﺯﺍﻨﻭﻑ ،ﺘﺭﺠﻤﺔ ﻋﺎﺩل ﺍﻟﻌﻭﺍ ﻤﻁﺒﻌﺔ ﺠﺎﻤﻌﺔ ﺩﻤﺸﻕ ،ﺩﻤﺸﻕ ، 1972ﻡ ،ﺹ .5 )(2 ﺍﻟﻤﺼﺩﺭ ﻨﻔﺴﻪ ،ﺹ .9 )(1 ﺍﻟﻤﺼﺩﺭ ﻨﻔﺴﻪ ،ﺹ .36
)(90
ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻔﻠﺴﻔﺔ
ﻤﻔﻬﻭﻡ ﺍﻟﺴﻌﺎﺩﺓ ﻤﻥ ﻤﻨﻅﻭﺭ ﺇﺴﻼﻤﻲ
)( 2
ﻓﻘﺎل :ﻗﺩ ﻴﻘﺎل ” ﻻ ﺘﺤﻜﻤﻭﺍ ﻋﻠﻰ ﺍﻟﻔﺭﺩﻭﺱ ﺒﺄﺫﻭﺍﻗﻜﻡ ﻭﺃﺤﻜﺎﻤﻜﻡ ﺍﻷﺭ ﻴﺔ “. ﺘﺘﺤﺩ ﻭﺍ ﻋﻥ ﺍﻟﻤﻠل ﻭﺍﻟﺴﺄﻡ ﻭﺍﻟﻘﻠﻕ ،ﻟﻜﻥ ﺠﺎﻥ ﻜﺯﻨﻭﻑ ﻻ ﻴﻌﺠﺒﻪ ﻫﺫﺍ ﺍﻟﺭﺩ ﻓﻴﻌﺘﺭ )( 3 ﻋﻠﻴﻪ ﺒﻘﻭﻟﻪ ” :ﺇﻨﻨﺎ ﺴﻨﻜﻭﻥ ﺃﻤﺎﻡ ﺃﻭﺼﺎﻑ ﻟﻠﺠﻨﺔ ﻻ ﺘ ﺎﻁ ﺍﻟ ﻴﺎل ﻭﺍﻟﺤﺴﺎﺴﻴﺔ “.
ﻻ
ﻨﻘﻭل ﺭﺩﺍ ﻋﻠﻰ ﻫﺫﺍ ﺍﻟﻜﺎﺘﺏ ﺃﻥ ﺍﻟﻘﺭﺁﻥ ﺫﻜﺭ ﻟﺫﺍﺕ ﺤﺴﻴﺔ ﻭﻟﺫﺍﺕ ﻤﻌﻨﻭﻴﺔ ﻭﺍﻟﻤﻠﺫﺍﺕ ﺍﻟﺤﺴﻴﺔ ﺍﻟﺘﻲ ﺫﻜﺭﻫﺎ ﺍﻟﻘﺭﺁﻥ ﻤ ل ﻟﺫﺓ ﺃﻜل ﺍﻟﻔﺎﻜﻬﺔ ﻭﺸﺭﺏ ﺍﻟﺨﻤﺭ ﻭﺍﻻﺴﺘﻤﺘﺎ ﺒﺎﻟﻨﺴﺎﺀ ﻭﻟﻴﺴﺕ ﻓﻭﺍﻜﻪ ﺍﻟﺠﻨﺔ ﻭﺨﻤﺭﻫﺎ ﻭﻨﺴﺎﺅﻫﺎ ﻜﻔﻭﺍﻜﻪ ﺍﻟﺩﻨﻴﺎ ﻭﺨﻤﺭﻫﺎ ﻭﻨﺴﺎﺌﻬﺎ ﺇﻨﻬﺎ ﻭﺼﻔﺕ ﺒﻬﺫ ﺍﻟﺼﻭﺭﺓ -ﻭﺍﷲ ﺃﻋﻠﻡ -ﻟﻜﻲ ﻴﺩﺭﻜﻬﺎ ﺍﻹﻨﺴﺎﻥ ،ﻭﻟﻜﻲ ﻴﻜﻭﻥ ﻟﺩﻴﻪ ﺇﺤﺴﺎﺱ ﺒﻬﺎ ﻴﻭﻟﺩ ﺤﺎﻓﺯﺍ ﻟﻠﻌﻤل ﻟﻨﻴﻠﻬﺎ .ﻭﻟﻜﻥ ﺍﻟﻘﺭﺁﻥ ﻟﻡ ﻴﻜﺘﻑ ﺒﻭﺼﻑ ﺍﻟﺠﻨﺔ ﺒﻬﺫ ﺍﻟﻁﺭﻴﻘﺔ ﺇﻨﻤﺎ ﻭﺼﻔﻬﺎ ﺒﺄﻭﺼﺎﻑ ﺍﻟﻜﻤﺎل ﻓﻘﺎل ﻋﺯ ﻤﻥ ﻗﺎﺌل } :ﻟﻬﻡ ﻤﺎ ﻴﺸﺎ ﻭﻥ ﻓﻴﻬﺎ ﻭﻟﺩﻴﻨﺎ ﻤﺯﻴﺩ { ]ﻕ . [35 :ﻭﻟ ﻨﺴﺎﻥ ﺃﻥ ﻴﻁﻠﻕ ﻟﺨﻴﺎﻟﻪ ﺍﻟﻌﻨﺎﻥ ﻓﻲ ﺘﺼﻭﺭ ﻤﺎ ﺒﻬﺎ ﻤﻥ ﻨﻌﻴﻡ ﻭﻜﺫﻟﻙ ﻴﺼﻔﻬﺎ ﺍﻟﺭﺴﻭل ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﺒﺄﻥ ﻓﻴﻬﺎ ﻤﺎ ﻻ ﻋﻴﻥ ﺭﺃﺕ ﻭﻻ ﺃﺫﻥ ﺴﻤﻌﺕ ﻭﻻ ﺨﻁﺭ ﻋﻠﻰ ﻗﻠﺏ ﺒﺸﺭ .ﻜﻤﺎ ﺃﻥ ﺍﻟﻤﻠﺫﺍﺕ ﺍﻟﺘﻲ ﻭﺭﺩﺕ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﻓﻲ ﻭﺼﻑ ﻟﺫﺍﺕ ﺍﻟﺠﻨﺔ ﻟﻴﺴﺕ ﺤﺴﻴﺔ ﻓﻘﻁ -ﻤﻊ ﺃﻨﻨﻲ ﻻ ﺃﺭ ﻤﺒﺭﺭﺍ ﻟﻠﺘﻘﻠﻴل ﻤﻥ ﻗﺩﺭ ﻫﺫ ﺍﻟﻤﻠﺫﺍﺕ ﺍﻟﺤﺴﻴﺔ ﻭﻋﺩﻡ ﺍﻋﺘﺒﺎﺭﻫﺎ ﻟﺫﺍﺕ ﺘﺅﺩﻱ ﺇﻟﻰ ﺴﻌﺎﺩﺓ ﺤﻘﻴﻘﻴﺔ -ﻓﺎﻟﻘﺭﺁﻥ ﻴﺼﻑ ﺃﺼﺤﺎﺏ ﺍﻟﺠﻨﺔ ﺒﺄﻨﻬﻡ } ﻋﻠﻰ ﺴﺭﺭ ﻤﺘﻘﺎﺒﻠﻴﻥ { ]ﺍﻟﺼﺎﻓﺎﺕ .[44 :ﻴﺴﺘﻤﺘﻌﻭﻥ ﺒﻠﺫﺓ ﺍﻟﺼﺤﺒﺔ ﻭﺍﻟﻤﺤﺎﺩ ﺔ .ﺇﻥ ﺃﻟﺫ ﺍ ﻤﻭﺭ ﻓﻲ ﺍﻟﺠﻨﺔ ﻭﺃﻜ ﺭﻫﺎ ﺒﻬﺠﺔ ﻭﻤﺘﻌﺔ ﺍﻟﻨﻅﺭ ﺇﻟﻰ ﻭﺠﻪ ﺍﷲ ﺍﻟﻜﺭﻴﻡ ﻗﺎل ﺘﻌﺎﻟﻰ } : ﻟﻠﺫﻴﻥ ﺃﺤﺴﻨﻭﺍ ﺍﻟﺤﺴﻨﻰ ﻭﺯﻴﺎﺩﺓ { ]ﻴﻭﻨﺱ .[26 :ﻗﻴل ”ﺍﻟﺤﺴﻨﻰ“ :ﻨﻌﻴﻡ ﺍﻟﺠﻨﺔ ”ﻭﺯﻴـــﺎﺩﺓ“ :ﺍﻟﻨﻅﺭ ﺇﻟﻰ ﻭﺠــﻬﻪ ﺍﻟﻜـــﺭﻴﻡ .ﻭﻴﻘـﻭل ﺍﷲ ﺘﻌﺎﻟﻰ } : ﻭﺭ ﻭﺍﻥ ﻤﻥ ﺍﷲ ﺃﻜﺒﺭ{ ]ﺍﻟﺘﻭﺒﺔ ، [72 :ﻋﻥ ﺃﺒﻲ ﺴﻌﻴﺩ ﻗﺎل :ﻗﺎل ﺭﺴﻭل ﺍﷲ ” ﺇﻥ ﺍﷲ ﻴﻘﻭل ﻷﻫل ﺍﻟﺠﻨﺔ :ﻴﺎ ﺃﻫل ﺍﻟﺠﻨﺔ ﻓﻴﻘﻭﻟﻭﻥ :ﻟﺒﻴﻙ ﺭﺒﻨﺎ ﻭﺴﻌﺩﻴﻙ ﻭﺍﻟ ﻴﺭ ﻓﻲ ﻴﺩﻴﻙ ﻓﻴﻘﻭل :ﻫل ﺭ ﻴﺘﻡ ﻓﻴﻘﻭﻟﻭﻥ :ﺭﺒﻨﺎ ﻭﻤﺎ ﻟﻨﺎ ﻻ ﻨﺭ ﻰ ﻭﻗﺩ ﺃﻋﻁﻴﺘﻨﺎ ﻤﺎ ﻟﻡ ﺘﻌﻁﻪ ﺃﺤﺩﹰﺍ ﻤﻥ ﻠﻘﻙ ﻓﻴﻘﻭل :ﺃﻻ ﺃﻋﻁﻴﻜﻡ ﺃﻓ ل ﻤﻥ ﺫﻟﻙ ﻗﺎﻟﻭﺍ :ﺭﺒﻨﺎ ﻭﺃﻱ ﺸﻲ ﺃﻓ ل ﻤﻥ ﺫﻟﻙ ﻗﺎل :ﺃﺤل ﻋﻠﻴﻜﻡ ﺭ ﻭﺍﻨﻲ ﻓﻼ ﺃﺴ ﻁ ﻋﻠﻴﻜﻡ ﺃﺒﺩﹰﺍ “. ـــــــــــــــــــــــــــــــــــــــــــــ )(2 )(3
ﺍﻟﻤﺼﺩﺭ ﻨﻔﺴﻪ ،ﺹ .14 ﺍﻟﻤﺼﺩﺭ ﻨﻔﺴﻪ ،ﺹ .5 )(91
ﻋﺒﺩ ﺍﷲ ﺤﺴﻥ ﺯﺭﻭﻕ
ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﺇﻥ ﺠﺎﻥ ﻜﺯﻨﻭﻑ ﻅﻥ ﺨﻁﺄ ﺃﻥ ﺃﻫل ﺍﻟﺠﻨﺔ ﻴﺼﻴﺒﻬﻡ ﺍﻟﻤﻠل ﻭﺍﻟﺴﺄﻡ ﻭﺃﻥ ﺍﻟﺨﻠﻭﺩ ﻗﺩ ﻴﻨﺘﺞ ﻤﻨﻪ ﺍﻟﺭ ﺒﺔ ﻓﻲ ﺯﻭﺍﻟﻪ ،ﻟﻜﻥ ﺍﻟﻘﺭﺁﻥ ﻴ ﺒﺕ ﺃﻥ ﺃﻫل ﺍﻟﺠﻨﺔ ﻻ ﻴﺭﻴﺩﻭﻥ ﺯﻭﺍل ﻤﺎ ﻫﻡ ﻓﻴﻪ ﻤﻥ ﻨﻌﻴﻡ ﻴﻘﻭل ﺘﻌﺎﻟﻰ } :ﺎﻟﺩﻴﻥ ﻓﻴﻬﺎ ﻻ ﻴﺒ ﻭﻥ ﻋﻨﻬﺎ ﺤﻭ ﹰﻻ { ]ﺍﻟﻜﻬﻑ ، [108 : ﻭﻫﺫﺍ ﺃﻤﺭ ﻤﺘﺼﻭﺭ ﻋﻘﻼ ،ﻭﻜﺫﻟﻙ ﻴﻤ ل ﻭﺠﻭﺩﺍ ﻥ ﺍﻟﻌﻠﻴﻡ ﺍﻟﺨﺒﻴﺭ ﺃﺨﺒﺭ ﻋﻨﻪ .ﺇﻥ ﻟﺫﺍﺕ ﺍﻟﺩﻨﻴﺎ ﻤﺸﻭﺒﺔ ﺒﺎ ﻻﻡ ﻭﺍﻟﻬﻤﻭﻡ ﻭﺍ ﺤﺯﺍﻥ ،ﻭﻟﻜﻥ ﻟﺫﺍﺕ ﺍﻟﺠﻨﺔ ﺨﻼﻑ ﺫﻟﻙ ﻴﻘﻭل ﺘﻌﺎﻟﻰ : } ﻻ ﻓﻴﻬﺎ ﻭل ﻭﻻ ﻫﻡ ﻋﻨﻬﺎ ﻴﻨﺯﻓﻭﻥ { ]ﺍﻟﺼﺎﻓﺎﺕ ، [47 :ﻴﻘﻭل ﺘﻌﺎﻟﻰ } :ﻭﻗﺎﻟﻭﺍ ﺍﻟﺤﻤﺩ ﷲ ﺍﻟﺫﻱ ﺃﺫﻫ ﻋﻨﺎ ﺍﻟﺤﺯﻥ { ]ﻓﺎﻁﺭ . [34 :ﺠل ﺫﻟﻙ ﻻ ﻴﺭﻴﺩ ﺍﻹﻨﺴﺎﻥ ﺯﻭﺍﻟﻬﺎ. ﺇﻥ ﺍﻟﻤﺸﻜﻠﺔ ﺍﻟﺘﻲ ﺃ ﺎﺭﻫﺎ ﺍﻟﻜﺎﺘﺏ ﻫﻨﺎ ﻫﻲ ﻤﺸﻜﻠﺔ ﺍﻟﺤﺩﻴﺙ ﻋﻥ ﻋﺎﻟﻡ ﻤﻐﺎﻴﺭ ﻭﻭﺠﻭﺩ ﻤﻐﺎﻴﺭ ﻟﻠﻌﺎﻟﻡ ﺍﻟﺫﻱ ﻨﻌﻴ ﻓﻴﻪ .ﻭﻟﻘﺩ ﺒﺤﺙ ﻫﺫ ﺍﻟﻤﺸﻜﻠﺔ ﻋﻠﻤﺎﺀ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻋﻨﺩﻤﺎ ﻭﺍﺠﻬﺘﻬﻡ ﻤﺸﻜﻠﺔ ﻓﻬﻡ ﺼﻔﺎﺕ ﺍﷲ ﺴﺒﺤﺎﻨﻪ ﻭﺘﻌﺎﻟﻰ .ﻭﻓﻲ ﺍﻋﺘﻘﺎﺩﻱ ﺃﻥ ﺍﻟﻠﻐﺔ ﻴﻤﻜﻥ ﺃﻥ ﺘﺘﺨﻁﻰ ﻋﺎﻟﻡ ﺍﻟﺸﻬﺎﺩﺓ ﻭﺘﺘﺤﺩﺙ ﻋﻥ ﻋﺎﻟﻡ ﺍﻟﻐﻴﺏ ﻭﺍﻟﻌﺎﻟﻡ ﺍﻟﻌﻠﻭﻱ.
)(92
ﺍﻟﺩﻭﻟﺔ ﻭﺍﻟﻌﺎﻟﻤﻴﺔ ﺍﻟﺴﻴﺎﺴﻴﺔ
ﺍﻟﺩﻭﻟ
ﺔ ﻭﺍﻟﻌﺎﻟﻤﻴ
ﺔ ﺍﻟﺴﻴﺎﺴﻴ
ﺔ
ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ
ﻣﻘﺪﻣﺔ ﺘﻨﻘﺴﻡ ﺠل ﺍ ﺭﺍﺀ ﺍﻟﻤﺘﻌﻠﻘﺔ ﺒﺘﺤﺩﻴﺩ ﺍ ﺴﺎﺱ ﺍﻟﻨﻅﺭﻱ ﻓﻲ ﻜﺘﺎﺒﺎﺕ ﺍﻟﻤﺴﻠﻤﻴﻥ ﺒﻴﻥ ﺘﻴﺎﺭﻴﻥ ﺃﺴﺎﺴﻴﻴﻥ ﺍﻟﺘﻴﺎﺭ ﺍﻟﺤﺩﺍ ﻲ ﻭﺍﻟﺘﻴﺎﺭ ﺍﻟﺘﺭﺍ ﻲ .ﻴﺭ ﺍ ﻭل ﺃﻥ ﺍﻟﺠﻬﻭﺩ ﺍﻟﺴﻴﺎﺴﻴﺔ ﻴﺠﺏ ﺃﻥ ﺘﺘﺠﻪ ﻨﺤﻭ ﺒﻨﺎﺀ ﺩﻭﻟﺔ ﺤﺩﻴ ﺔ ﺘﻘﻭﻡ ﻋﻠﻰ ﺃﺴﺎﺱ ﻗﻭﻤﻲ ،ﻭﺘﻨﻅﻡ ﺸﺅﻭﻨﻬﺎ ﺍﻟﺩﺍﺨﻠﻴﺔ ﻭﻓﻕ ﺃﻁﺭﻭﺤﺎﺕ ﺍﻟﻤﺩﺭﺴﺘﻴﻥ ﺍﻟﻠﻴﺒﺭﺍﻟﻴﺔ ﻭﺍﻻﺸﺘﺭﺍﻜﻴﺔ .ﺒﻴﻨﻤﺎ ﻴﺭ ﺍﻟﺘﻴﺎﺭ ﺍ ﺨﺭ ﻀﺭﻭﺭﺓ ﺍﻟﻌﻭﺩﺓ ﺇﻟﻰ ﻤﺅﺴﺴﺔ ﺍﻟﺨﻼﻓﺔ ﺍﻟﺘﻲ ﻭﺍﻜﺒﺕ ﻓﺘﺭﺍﺕ ﺍﻟﻅﻬﻭﺭ ﺍﻟﺤﻀﺎﺭﻱ ﺍﻹﺴﻼﻤﻲ ، ﻭﺍﻻﺤﺘﻜﺎﻡ ﺇﻟﻰ ﻤﺒﺎﺩ ﺴﻴﺎﺴﺔ ﻤﺴﺘﻤﺩﺓ ﻤﻥ ﺃﻁﺭﻭﺤﺎﺕ ﻓﻘﻬﺎﺀ ﺍﻟﺴﻴﺎﺴﺔ ﺍﻟﻤﺘﻘﺩﻤﻴﻥ.
ﻟﺫﻟﻙ ﺘﺴﻌﻰ ﺍﻟﺩﺭﺍﺴﺔ ﺍﻟﺤﺎﻟﻴﺔ ﺇﻟﻰ ﺘﺠﺎﻭﺯ ﺤﺎﻟﺔ ﺍﻻﺴﺘﻘﻁﺎﺏ ﻓﻲ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﺴﻴﺎﺴﻴﺔ ﺍﻟﻤﻌﺎﺼﺭﺓ ،ﻭﺍﻟﻤﺘﻤ ﻠﺔ ﻓﻲ ﺍﻟ ﻨﺎﺌﻴﺔ ﺍﻟﺘﺭﺍ ﻴﺔ ﺍﻟﺤﺩﺍ ﻴﺔ ،ﻭﺘﻘﺩﻴﻡ ﺭﺅﻴﺔ ﺘﺠﻤﻊ ﺒﻴﻥ ﺍﻟﻤﻘﺎﺼﺩ ﺍﻟ ﺎﻭﻴﺔ ﻓﻲ ﺍﻟﺘﺭﺍﺙ ﻭﺍﻟﻤﺴﺘﻘﺎﺓ ﻤﻥ ﻤﻌﻴﻥ ﺍﻟﻭﺤﻲ ،ﻭﺍﻹﻨﺠﺎﺯﺍﺕ ﺍﻟﺴﻴﺎﺴﻴﺔ ﺍﻟﻤﺘﻤ ﻠﺔ ﻓﻲ ﺇﺠﺭﺍﺀﺍﺕ ﺍﻟﻤﺸﺎﺭﻜﺔ ﺍﻟﺸﻌﺒﻴﺔ ،ﻭﺁﻟﻴﺎﺕ ﺍﻟﺘﻌﺩﺩﻴﺔ ﺍﻟﺴﻴﺎﺴﻴﺔ ﻓﻲ ﺍﻟﺘﺠﺭﺒﺔ ﺍﻟﺤﺩﺍ ﻴﺔ. ﻭ ﻨﻨﺎ ﻨﻌﻠﻡ ﺃﻥ ﺘﺠﺎﻭﺯ ﺍﻟ ﻨﺎﺌﻴﺔ ﺍﻟﺘﺭﺍ ﻴﺔ ﺍﻟﺤﺩﺍ ﻴﺔ ،ﺍﻟﺘﻲ ﺘﺤﻜﻡ ﺍﻟﺠﺩل ﺍﻟﻘﺎﺌﻡ ﺍﻟﻴﻭﻡ ﺤﻭل ﻁﺒﻴﻌﺔ ﺍﻟﻨﻅﺎﻡ ﺍﻟﺴﻴﺎﺴﻲ ﺍﻹﺴﻼﻤﻲ ﻻ ﻴﻤﻜﻥ ﺃﻥ ﻴﺘﺤﻘﻕ ﻤﻥ ﺨﻼل ﺘﺨﻴﺭ ﻋﺸﻭﺍﺌﻲ ﻟﻌﻨﺎﺼﺭ ﻤﺴﺘﻤﺩﺓ ﻤﻥ ﺍﻟﻔﻜﺭﻴﻥ ﺍﻟﺘﺭﺍ ﻲ ﻭﺍﻟﺤﺩﺍ ﻲ ،ﺒل ﻴﺘﻁﻠﺏ ﺘﻨﻅﻴﺭﺍ ﻤﻨﻬﺠﻴﺎ ﻤﺘﻤﺎﺴﻜﺎ ،ﻓﻘﺩ ﻋﻜﻔﻨﺎ ﻓﻲ ﻫﺫ ﺍﻟﺩﺭﺍﺴﺔ ﻋﻠﻰ :
) (1ﺇﺒﺭﺍﺯ ﺇﺸﻜﺎﻟﻴﺔ ﺍﻟﻌﻤل ﺍﻟﺴﻴﺎﺴﻲ ﺍﻹﺴﻼﻤﻲ ﺍﻟﻤﻌﺎﺼﺭ.
) (2ﺘﺤﺩﻴﺩ ﻤﺠﻤﻭﻋﺔ ﻤﻥ ﺍﻟﻤﺒﺎﺩ ﺍﻟﺴﻴﺎﺴﻴﺔ ﺍﻟﻜﻠﻴﺔ ﺍﻟﺘﻲ ﻨﺭ ﺍﻟﻤﻨﻅﻭﺭ ﺍﻟﺴﻴﺎﺴﻲ ﺍﻹﺴﻼﻤﻲ ،ﻭﻤﻥ ﻡ ..
ﺃﻨﻬﺎ ﺘﺸﻜل ﺠﻭﻫﺭ
) (3ﺭﺴﻡ ﺍﻹﻁﺎﺭ ﺍﻟﻌﺎﻡ ﻟﻠﺒﻨﻴﺔ ﺍﻟﺴﻠﻁﻭﻴﺔ ﻓﻲ ﺍﻟﻨﻅﺎﻡ ﺍﻟﺴﻴﺎﺴﻲ ﺍﻹﺴﻼﻤﻲ ﻭﺘﻌﻴﻴﻥ ﺩﺍﺌﺭﺓ ﺍﻟﻤﺸﺎﺭﻜﺔ ﺍﻟﺴﻴﺎﺴﻴﺔ ﻓﻴﻬﺎ.
ﻭ ﻥ ﺘﺤﻠﻴﻠﻨﺎ ﻟﻨﺼﻭﺹ ﺍﻟﻭﺤﻲ ﻭﺍﻟﻤﻤﺎﺭﺴﺎﺕ ﺍﻟﻨﺒﻭﻴﺔ ﻴﻅﻬﺭ ﺒﻭﻀﻭ ﺍﻟﻁﺒﻴﻌﺔ ﺍﻟﻌﺎﻟﻤﻴﺔ ﻟﻠﻨﻅﺎﻡ ﺍﻟﺴﻴﺎﺴﻲ ﻓﻲ ﺍﻟﻤﻨﻅﻭﺭ ﺍﻹﺴﻼﻤﻲ ،ﻓﻘﺩ ﺃﺒﺭﺯﻨﺎ ﻓﻲ ﻫﺫ ﺍﻟﺩﺭﺍﺴﺔ ﺍﻟﺘﻭﺠﻪ ﺍﻟﻌﺎﻟﻤﻲ ﻟﻠﺩﻭﻟﺔ ﺍﻹﺴﻼﻤﻴﺔ ،ﻭﻋﻤﺩﻨﺎ ﺇﻟﻰ ﺘﺤﺩﻴﺩ ﺍ ﺴﺎﺱ ﺍﻟﻨﻅﺭﻱ ﺍﻟﺫﻱ ﻴﺅﺼل ﻟﻠﻁﺒﻴﻌﺔ ﺍﻟﻌﺎﻟﻤﻴﺔ ﻟﻠﻨﻅﺎﻡ ﺍﻟﺴﻴﺎﺴﻲ ﺍﻹﺴﻼﻤﻲ ،ﻭﺇﻟﻰ ﺍﺴﺘﺭﺠﺎ ﺃﻁﺭﺍﻑ ﻤﻥ ﺍﻟﺘﺠﺭﺒﺔ ﺍﻟﺴﻴﺎﺴﻴﺔ ﺍﻟﺘﺎﺭﻴﺨﻴﺔ ﻟﻸﻤﺔ ﺍﻟﺘﻲ ﺘﻅﻬﺭ ﻋﺎﻟﻤﻴﺔ ﺘﻭﺠﻬﻬﺎ .ﻭﺃﺨﻴﺭﺍ ﺨﺘﻤﻨﺎ ﺒﺤ ﻨﺎ ﺒﺎﻗﺘﺭﺍ ﻨﻤﻭﺫ 95
ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﺩ .ﻟﺅﻱ ﺼﺎﻓﻲ
ﻟﺘﺤﻭﻴل ﺍﻟﺘﻭﺠﻪ ﺍﻟﻌﺎﻟﻤﻲ ﻟﻠﺩﻭﻟﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻤﻥ ﺍﻟﻤﺴﺘﻭ ﺍﻟﻨﻅﺭﻱ ﺇﻟﻰ ﺍﻟﻤﻤﺎﺭﺴﺔ ﺍﻟﻌﻤﻠﻴﺔ ﻀﻤﻥ ﺍﻟﻤﺠﺘﻤﻊ ﺍﻹﻨﺴﺎﻨﻲ ﺍﻟﻤﻌﺎﺼﺭ. ﺃﻭﻻ :ﺍﻹﺸﻜﺎﻟﻴﺔ
ﻟﻨﺘﺫﻜﺭ ﺒﺎﺩ ﺫﻱ ﺒﺩﺀ ﺃﻥ ﺘﻌﺒﻴﺭ ” ﺍﻟﺩﻭﻟﺔ ﺍﻹﺴﻼﻤﻴـــﺔ “ -ﺃﻭ” ﺍﻟﻨﻅﺎﻡ ﺍﻟﺴﻴﺎﺴـﻲ ﺍﻹﺴﻼﻤﻲ “ -ﻴﺸﻴﺭ ﺇﻟﻰ ﺍﻟﺒﻨﻴﺔ ﺍﻟﺴﻠﻁﻭﻴﺔ ﺍﻟﺘﻲ ﺘﻬﺩﻑ ﺇﻟﻰ ﺘﻨﻅﻴﻡ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺴﻴﺎﺴﻴﺔ ﻭﻓﻘﺎ ﻟﻤﺒﺎﺩ ﺍﻟﻭﺤﻲ ﺍﻹﺴﻼﻤﻲ .ﻭﺒﺎﻟﺘﺎﻟﻲ ﻓ ﻥ ﻤﺼﻁﻠ ” ﺍﻟﺩﻭﻟﺔ “ ﻋﻠﻰ ﻋﻤﻭﻤﻪ ﻴﺸﻤل ﻤﺨﺘﻠﻑ ﺍﻟﺒﻨﻰ ﺍﻟﺴﻴﺎﺴﻴﺔ ﺍﻟﺘﻲ ﺒﺭﺯﺕ ﺘﺎﺭﻴﺨﻴﺎ ﻟﺘﻨﻅﻴﻡ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺴﻴﺎﺴﻴﺔ ﻟﻠﻤﺠﺘﻤﻊ ﺍﻟﻤﺴﻠﻡ ،ﻭﺘﺒﻘﻰ ﻤﺴﺄﻟﺔ ﻨﻌﺕ ﺍﻟﺩﻭﻟﺔ ﺒﺼﻔﺔ ” ﺍﻹﺴﻼﻤﻴﺔ “ ﻤﺴﺄﻟﺔ ﺘﺤﺩﻴﺩ ﻟﻘﻭﺍﻋﺩ ﺍﻟﺸﺭﻋﻴﺔ ﺍﻟﺴﻴﺎﺴﻴﺔ ﻓﻲ ﺍﻟﺘﺼﻭﺭ ﺍﻹﺴﻼﻤﻲ.
ﻭﺠﻭﺩ ﺠﻤﺎﻋﺔ ﺴﻜﺎﻨﻴﺔ ﻤﻠﺘﺯﻤﺔ ﺒﻤﺒﺎﺩ ﺍﻹﺴﻼﻡ ﻗﻴﺎﻡ ﺍﻟﺩﻭﻟﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻴﻔﺘﺭ ﻭﺠﻭﺩ ﺍ ﻤﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻟﺘﻲ ﺘﺸﻜل ﺍﻟﻘﺎﻋﺩﺓ ﺍﻟﺘﻲ ﺘﻘﻭﻡ ﻋﻠﻴﻬﺎ ﻭﺃﻫﺩﺍﻓﻪ ،ﺃﻱ ﻴﻔﺘﺭ ﺍﻟﺩﻭﻟﺔ .ﺒﻴﺩ ﺃﻥ ﺍﻫﺘﻤﺎﻤﺎﺕ ﺍﻟﺩﻭﻟﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻭﺤﺩﻭﺩﻫﺎ ﺍﻟﺒﺸﺭﻴﺔ ﻭﺍﻟﺠﻐﺭﺍﻓﻴﺔ ﻻ ﺘﺘﻁﺎﺒﻕ ﺒﺎﻟﻀﺭﻭﺭﺓ ﻤﻊ ﻜﻴﺎﻥ ﺍ ﻤﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻭﻻ ﺘﻘﺘﺼﺭ ﻋﻠﻴﻬﺎ ،ﺒل ﺘﻤﺘﺩ ﺇﻟﻰ ﺠﻤﺎﻋﺎﺕ ﺴﻜﺎﻨﻴﺔ ﻤﻐﺎﻴﺭﺓ ﻓﻲ ﺍﻟﺩﻴﻥ ﻭﺍﻟﻌﻘﻴﺩﺓ.
ﻟﻘﺩ ﻜﺎﻨﺕ ﺍﻟﺩﻭﻟﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺘﺎﺭﻴﺨﻴﺎ ﺴﺒﺎﻗﺔ ﺇﻟﻰ ﺍﻻﻋﺘﺭﺍﻑ ﺒﺤﻘﻭﻕ ﻴﺭ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻓﻲ ﻤﻤﺎﺭﺴﺔ ﺸﻌﺎﺌﺭﻫﻡ ﻭﻤﻌﺘﻘﺩﺍﺘﻬﻡ ،ﻭﺍﻟﺤﻔﺎﻅ ﻋﻠﻰ ﺃﻤﻨﻬﻡ ﺍﻟﺸﺨﺼﻲ ﻭﺍﻟﺠﻤﺎﻋﻲ ﻓﻲ ﺃﻨﻔﺴﻬﻡ ﻭﻤﻤﺘﻠﻜﺎﺘﻬﻡ .ﻜﻤﺎ ﺤﺭﺼﺕ ﻋﻠﻰ ﺇﻋﻔﺎﺀ ﻴﺭ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻤﻥ ﺍﻟﺨﻀﻭ ﺇﻟﻰ ﺍﻟﺸﺭﻴﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ ،ﻭﺃ ﺒﺘﺕ ﻟﻬﻡ ﺤﻘﻬﻡ ﻓﻲ ﺍﺘﺒﺎ ﺸﺭﺍﺌﻌﻡ ﺍﻟﺨﺎﺼﺔ ﺒﻬﻡ .ﻭﺠﻌﻠﺕ ﻋﻤﻠﻴﺔ ﺘﻭﻀﻴ ﺍﻟﺘﺼﻭﺭﺍﺕ ﻭﺍﻟﻤﻔﺎﻫﻴﻡ ﺍﻹﺴﻼﻤﻴﺔ ﻭﺍﻟﺩﻋﻭﺓ ﺇﻟﻰ ﻤﻤﺎﺭﺴﺘﻬﺎ ﻋﻤﻠﻴﺎ ﻤﺭﺘﺒﻁﺔ ﺒﺠﻬﻭﺩ ﺍ ﻓﺭﺍﺩ ﻭﺍﻟﻤﺅﺴﺴﺎﺕ ﺍ ﻫﻠﻴﺔ .ﺒﻴﺩ ﺃﻥ ﺍﻻﺠﺘﻬﺎﺩﺍﺕ ﺍﻟﻤﻌﺎﺼﺭﺓ ﻓﻲ ﺩﺍﺌﺭﺓ ﺍﻟﺴﻴﺎﺴﺔ ﺍﻟﺸﺭﻋﻴﺔ ﺘﺠﻨ ﺇﻟﻰ ﺭﺒﻁ ﻤﻔﻬﻭﻡ ﺍﻟﺸﺭﻋﻴﺔ ﺍﻟﺴﻴﺎﺴﻴﺔ ﻟﻠﺩﻭﻟﺔ ﺒﺘﻁﺒﻴﻕ ﺃﺤﻜﺎﻡ ﺍﻟﺸﺭﻴﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻋﻠﻰ ﺍﻟﻤﺠﺘﻤﻊ ﺍﻟﺴﻴﺎﺴﻲ ﻋﻤﻭﻤﺎ ،ﻭﺠﻌل ﻤﻬﻤﺔ ﺍﻟﺩﻭﻟﺔ ﻨﺸﺭ ﺍﻹﺴﻼﻡ ﺒﻴﻥ ﻴﺭ ﺍﻟﻤﺴﻠﻤﻴﻥ ، ﻭﺍﻹﺼﺭﺍﺭ ﻋﻠﻰ ﺤﻕ ﺍﻟﺩﻭﻟﺔ ﻓﻲ ﺍﺴﺘﺨﺩﺍﻡ ﺍﻟﻘﻭﺓ ﻹﺨﻀﺎ ﺍﻟﺩﻭل ﻴﺭ ﺍﻟﻤﺴﻠﻤﺔ ﺇﻟﻰ ﻫﻴﻤﻨﺔ ﺍﻟﻨﻅﺎﻡ ﺍﻹﺴﻼﻤﻲ .ﻭﺘﺴﺘﻨﺩ ﻫﺫ ﺍﻻﺠﺘﻬﺎﺩﺍﺕ ﺇﻟﻰ ﺁﺭﺍﺀ ﻓﻘﻬﻴﺔ ﺘﺭﺍ ﻴﺔ ﻭﻤﻤﺎﺭﺴﺎﺕ ﺘﺎﺭﻴﺨﻴﺔ ،ﻟﻌل ﺃﺒﺭﺯﻫﺎ ﻤﻭﻗﻑ ﺭﻋﻴل ﺍﻟﻤﺴﻠﻤﻴﻥ ﺍ ﻭل ﻤﻥ ﺤﺭﻜﺔ ﺍﻟﺭﺩﺓ ،ﻭﺍ ﺭﺍﺀ 96
ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ
ﺍﻟﺩﻭﻟﺔ ﻭﺍﻟﻌﺎﻟﻤﻴﺔ ﺍﻟﺴﻴﺎﺴﻴﺔ
ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻤﻌﺘﻤﺩﺓ ﻋﻠﻰ ﻨﻅﺭﻴﺔ ﺩﺍﺭ ﺍﻟﺤﺭﺏ ﻭﺩﺍﺭ ﺍﻹﺴﻼﻡ ﺍﻟﺘﻲ ﻁﻭﺭﻫﺎ ﻟﻔﻴﻑ ﻤﻥ ﻋﻠﻤﺎﺀ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻭﻓﻘﻬﺎﺌﻬﻡ ﺍﻟﻤﺘﻘﺩﻤﻴﻥ.
ﺇﻥ ﻨﻅﺭﺓ ﻤﺘﻤﻌﻨﺔ ﻓﻲ ﺍﻟﻔﻜﺭ ﺍﻟﺴﻴﺎﺴﻲ ﺍﻹﺴﻼﻤﻲ ﺍﻟﻤﻌﺎﺼﺭ ﺘﻅﻬﺭ ﻟﻨﺎ ﺃﻥ ﻫﺫﺍ ﺍﻟﻔﻜﺭ ﻴﻌﺎﻨﻲ ﻤﻥ ﺇﺸﻜﺎﻟﻴﺔ ﻤﺯﺩﻭﺠﺔ ،ﺃﻭ ﺇﻥ ﺸﺌﺕ ﺇﺸﻜﺎﻟﻴﺔ ﺫﺍﺕ ﻭﺠﻬﻴﻥ .ﻴﺭﺘﺒﻁ ﺍﻟﻭﺠﻪ ﺍ ﻭل ﻤﻥ ﺍﻹﺸﻜﺎﻟﻴﺔ ﺒﺎﻟﺘﻨﺎﻗ ﺒﻴﻥ ﻤﻭﻗﻔﻴﻥ ﺃﺴﺎﺴﻴﻴﻥ :
) (1ﺃﻥ ﺍﻟﻨﻅﺎﻡ ﺍﻟﺴﻴﺎﺴﻲ ﺍﻹﺴﻼﻤﻲ -ﺍﻟﺩﻭﻟﺔ ﺍﻹﺴﻼﻤﻴﺔ -ﻻ ﻴﻘﺘﺼﺭ ﻓﻲ ﺤﺩﻭﺩ ﻭﺩﺍﺌﺭﺓ ﺍﻫﺘﻤﺎﻤﻪ ﻋﻠﻰ ﺍﻟﻤﺴﻠﻤﻴﻥ ،ﺒل ﻴﺤﺘﻀﻥ ﺠﻤﺎﻋﺎﺕ ﺩﻴﻨﻴﺔ ﻭﻋﻘﺩﻴﺔ ﻤﻐﺎﻴﺭﺓ . ﻜﺫﻟﻙ ﻨﺠﺩ ﺃﻥ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻴﺸﺩﺩ ﻋﻠﻰ ﺤﺭﻴﺔ ﺍﻟﻨﺎﺱ ﻓﻲ ﺍﺨﺘﻴﺎﺭ ﻋﻘﺎﺌﺩﻫﻡ ، ﻭﻴﺩﻋﻭ ﺍﻟﻤﺴﻠﻤﻴﻥ ﺇﻟﻰ ﺍﺤﺘﺭﺍﻡ ﺨﻴﺎﺭﺍﺕ ﻴﺭ ﺍﻟﻤﺴﻠﻤﻴﻥ ،ﻭﺇﻟﻰ ﺍﻟﺒﺤﺙ ﻋﻥ ﺃﺭﻀﻴﺎﺕ ﻤﺸﺘﺭﻜﺔ ﻟﻠﺘﻌﺎﻭﻥ ﻤﻌﻬﻡ.
) (2ﺃﻥ ﺍﻟﻔﻜﺭ ﺍﻟﺴﻴﺎﺴﻲ ﺍﻹﺴﻼﻤﻲ ﺍﻟﺴﺎﺌﺩ ﺍﻟﻴﻭﻡ ﻴﺭﺒﻁ ﻤﻔﻬﻭﻡ ﺍﻟﺸﺭﻋﻴﺔ ﺍﻟﺴﻴﺎﺴﻴﺔ ﺒﺘﻁﺒﻴﻕ ﺃﺤﻜﺎﻡ ﺍﻟﺸﺭﻴﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻋﻠﻰ ﺍﻟﻤﺠﺘﻤﻊ ﺒﺭﻤﺘﻪ ،ﻭﻴﺼﺭ ﻋﻠﻰ ﺤﺼﺭ ﺍﻟﻤﺸﺎﺭﻜﺔ ﺍﻟﺴﻴﺎﺴﻴﺔ ﻓﻲ ﺇﺘﺒﺎ ﺍﻟﺩﻴﻥ ﺍﻹﺴﻼﻤﻲ ،ﻭﻴﺠﻌل ﻤﻬﻤﺔ ﺍﻟﺩﻭﻟﺔ ﻨﺸﺭ ﺍﻹﺴﻼﻡ ﺒﻴﻥ ﻴﺭ ﺍﻟﻤﺴﻠﻤﻴﻥ ،ﻭﻴﺸﺩﺩ ﻋﻠﻰ ﺤﻘﻬﺎ ﻓﻲ ﺍﺴﺘﺨﺩﺍﻡ ﺍﻟﻘﻭﺓ ﻟﺘﻁﻭﻴﻊ ﺍﻟﺩﻭل ﻴﺭ ﺍﻟﻤﺴﻠﻤﺔ.
ﺃﻤﺎ ﺍﻟﻭﺠﻪ ﺍﻟ ﺎﻨﻲ ﻟ ﺸﻜﺎﻟﻴﺔ ﻓﻴﺭﺘﺒﻁ ﺒﻌﻤﻠﻴﺔ ﺍﻟﺠﻤﻊ ﺒﻴﻥ ﺤﻘﻴﻘﺘﻴﻥ ﻜﻠﻴﺘﻴﻥ ﺎﺒﺘﺘﻴﻥ ﻓﻲ ﺍﻟﻨﺹ ﺍﻟﻘﺭﺁﻨﻲ :
) (1ﺃﻥ ﺍﻟﺼﻔﺔ ﺍ ﺴﺎﺴﻴﺔ ﻟﻠﺭﺴﺎﻟﺔ ﺍﻟﺨﺎﺘﻤﺔ ﺃﻨﻬﺎ ﺭﺤﻤﺔ ﻟﻠﻌﺎﻟﻤﻴﻥ ،ﻻ ﺭﺤﻤﺔ ﻟﻤﺠﻤﻭﻋﺔ ﺒﺸﺭﻴﺔ ﺘﻨﺘﻤﻲ ﺘﺎﺭﻴﺨﻴﺎ ﺇﻟﻰ ﻤﻨﺎﻁﻕ ﺍﻨﺘﺸﺎﺭ ﺍﻟﺭﺴﺎﻟﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻟﻌﺎﻟﻤﻴﺔ. ) (2ﺃﻥ ﺍﺨﺘﻼﻑ ﺍﻟﻨﺎﺱ ﻋﻘﺩﻴﺎ ،ﻭﺍﻨﻘﺴﺎﻤﻬﻡ ﺇﻟﻰ ﺃﻤﻡ ﻤﺘﻐﺎﻴﺭﺓ ﻤﺒﺩﺃ ﺘﻜﻭﻴﻨﻲ.
ﻭﺒﺎﻟﺘﺎﻟﻲ ﻴﺒﺭﺯ ﺍﻟﺴﺅﺍل :ﻜﻴﻑ ﺘﺘﺤﻘﻕ ﺭﺤﻤﺔ ﺍﻹﺴﻼﻡ ﺍﻟﻌﺎﻟﻤﻴﺔ ﻤﻊ ﺍﺴﺘﻤﺭﺍﺭ ﺍﻻﺨﺘﻼﻓﺎﺕ ﺍﻟﻌﻘﺩﻴﺔ ﺒﻴﻥ ﺍﻟﻨﺎﺱ ﻭﻫل ﻴﻤﻜﻥ ﻟﺭﺤﻤﺔ ﺍﻹﺴﻼﻡ ﺃﻥ ﺘﻌﻡ ﺍﻟﺠﻤﻴﻊ ﻓﻲ ﻤﺠﺘﻤﻊ ﺘﺘﻌﺩﺩ ﻓﻴﻪ ﺍﻟﻌﻘﺎﺌﺩ ﻭﺍ ﺩﻴﺎﻥ
ﺇﻥ ﺘﺠﺎﻭﺯ ﺍﻹﺸﻜﺎﻟﻴﺔ ﺍﻟﻤﺯﺩﻭﺠﺔ ﻫﺫ ﻻ ﻴﻤﻜﻥ ﺃﻥ ﻴﺘﻡ ﺒﺎﺴﺘﺭﺠﺎ ﺍﻟﺤﻠﻭل ﺍﻟﺘﺎﺭﻴﺨﻴﺔ ﻭﺍﻟﻨﻤﺎﺫ ﺍﻟﺘﺭﺍ ﻴﺔ ﺍﻟﺘﻲ ﻁﻭﺭﻫﺎ ﺍ ﻗﺩﻤﻭﻥ ،ﺒل ﺒﺎﻟﻌﻭﺩﺓ ﻤﻥ ﺠﺩﻴﺩ ﺇﻟﻰ ﺍ ﺴﺎﺱ ﺍﻟﻤﻌﻴﺎﺭﻱ ﺍﻟﺫﻱ ﺍﻋﺘﻤﺩ ﻋﻠﻤﺎﺀ ﺍﻟﻤﺴﻠﻤﻴﻥ ﺍ ﻭﺍﺌل ﻓﻲ ﺘﻁﻭﻴﺭ ﻨﻤﺎﺫﺠﻬﻡ ﻭﺍﻟﻤﺘﻤ ل 97
ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﺩ .ﻟﺅﻱ ﺼﺎﻓﻲ
ﺒﺎﻟﻘﻭﺍﻋﺩ ﺍﻟﻘﺭﺁﻨﻴﺔ ﺍﻟﻜﻠﻴﺔ ﻭﻤﺒﺎﺩ ﺍﻟﺴﻴﺎﺴﺔ ﺍﻟﻨﺒﻭﻴﺔ ،ﻭﻤﻥ ﻡ ﺇﻋﺎﺩﺓ ﺘﺄﺴﻴﺱ ﻗﻭﺍﻋﺩ ﺍﻟﻔﻌل ﺍﻟﺴﻴﺎﺴﻲ ﺍﻨﻁﻼﻗﺎ ﻤﻥ ﺍﻟﻘﻭﺍﻋﺩ ﺍﻟﻜﻠﻴﺔ ﺍﻟﻘﺭﺁﻨﻴﺔ ،ﻭﺒﻨﺎﺀ ﻋﻠﻰ ﺍﻟﻤﺒﺎﺩ ﺍﻟﻌﺎﻤﺔ ﺍﻟﺘﻲ ﻭﺠﻬﺕ ﺍﻟﺘﺠﺭﺒﺔ ﺍﻟﺴﻴﺎﺴﻴﺔ ﻓﻲ ﺍﻟﻌﻬﺩ ﺍﻟﻨﺒﻭﻱ.
ﻟﺫﻟﻙ ﻓ ﻨﻨﺎ ﻨﺒﺩﺃ ﺘﺤﻠﻴﻠﻨﺎ ﺒﺎﺴﺘﺨﻼﺹ ﺍﻟﻤﺒﺎﺩ ﺍﻟﻜﻠﻴﺔ ﺍﻟﺘﻲ ﺘﺤﺩﺩ ﻀﻭﺍﺒﻁ ﺍﻟﻔﻌل ﺍﻟﺴﻴﺎﺴﻲ ﻓﻲ ﺍﻟﻨﻅﺎﻡ ﺍﻹﺴﻼﻤﻲ ،ﻟﻨﺘﺤﻭل ﺒﻌﺩ ﺫﻟﻙ ﺇﻟﻰ ﺭﺴﻡ ﻤﻌﺎﻟﻡ ﺍﻟﺒﻨﻴﺔ ﺍﻟﺴﻠﻁﻭﻴﺔ ﻭﺍﻟﺤﻘﻭﻕ ﺍﻟﺴﻴﺎﺴﻴﺔ ﺍﻟﺘﻲ ﺘﻭﻟﺩﻫﺎ ﻤﺠﻤﻭﻋﺔ ﺍﻟﻤﺒﺎﺩ ﺍﻟﺴﻴﺎﺴﻴﺔ ﺍﻟﻜﻠﻴﺔ ﺍﻟﻤﺴﺘﺨﻠﺼﺔ. ﺎﻨﻴﺎ :ﺍﻟﻤﺒﺎﺩ ﺍﻟﺴﻴﺎﺴﻴﺔ ﺍﻟﻜﻠﻴﺔ
ﻴﻤﻜﻨﻨﺎ ﻤﻥ ﺨﻼل ﺍﻟﻨﻅﺭ ﺍﻟﻤﺘﺄﻤل ﻓﻲ ﺍﻟﺨﻁﺎﺏ ﺍﻟﻘﺭﺁﻨﻲ ﺍﺴﺘﺨﻼﺹ ﻋﺩﺩ ﻤﻥ ﺍﻟﻤﺒﺎﺩ ﻭﺍ ﺴﺱ ﺫﺍﺕ ﺍﻟﺩﻻﻻﺕ ﺍﻟﺴﻴﺎﺴﻴﺔ .ﻭﻟﻌل ﻓﻲ ﻤﻘﺩﻤﺔ ﺍ ﺴﺱ ﺍﻟﺴﻴﺎﺴﺔ ﺍﻟﺘﻲ ﺘﺘﻁﻠﺒﻬﺎ ﻭﺘﻘﻭﻡ ﻋﻠﻴﻬﺎ ﺍﻟﺤﻴﺎﺓ ﻤﻥ ﺍﻟﻤﻨﻅﻭﺭ ﺍﻹﺴﻼﻤﻲ ﺍ ﺴﺱ ﺍﻟﺨﻤﺴﺔ ﺍﻟﺘﺎﻟﻴﺔ :
) (1ﺍﻟﺘﻌﺩﺩﻴﺔ ﺍﻟﻌﻘﺩﻴﺔ ﻭﺍﻟﺩﻴﻨﻴﺔ ﻤﺒﺩﺃ ﺘﻜﻭﻴﻨﻲ ﻭﻤﻘﺼﺩ ﺇﻟﻬﻲ ﺭﺍﺴ .
) (2ﺍﻟﺤﺭﻴﺔ ﺍﻟﻔﻜﺭﻴﺔ ﺍﻟﻤﺘﻤ ﻠﺔ ﺒﺤﻕ ﺍ ﻓﺭﺍﺩ ﻓﻲ ﺍ ﺭﺍﺀ ﺘﺒﻨﻲ ﺘﺼﻭﺭﺍﺘﻬﻡ ﺩﻭﻥ ﻀﻭﺍﺒﻁ ،ﻭﺍﺨﺘﻴﺎﺭ ﻤﻌﺘﻘﺩﺍﺘﻬﻡ ﺩﻭﻥ ﺇﺭ ﺎﻡ ،ﻤﺒﺩﺃ ﻗﺭﺁﻨﻲ ﺎﺒﺕ.
) (3ﻴﻘﻭﻡ ﺍﻟﻨﻅﺎﻡ ﺍﻟﺴﻴﺎﺴﻲ ﻋﻠﻰ ﺃﺴﺎﺱ ﺍﻟﻭﻻﺀ ﺍﻟﺘﻌﺎﻗﺩﻱ ﺍﻟﻨﺎﺠﻡ ﻋﻥ ﺍﻟﺘﺯﺍﻡ ﺃﻓﺭﺍﺩ ﺍﻟﻤﺠﺘﻤﻊ ﺒﻤﺠﻤﻭﻋﺔ ﺍﻟﻤﺒﺎﺩ ﺍﻟﻜﻠﻴﺔ ﺍﻟﺘﻲ ﺘﺸﻜل ﺍﻟﻘﺎﻋﺩﺓ ﺍﻟﺘﻲ ﺘﺴﺘﻨﺩ ﺇﻟﻴﻬﺎ ﺍﻟﺸﺭﻋﻴﺔ ﺍﻟﺴﻴﺎﺴﻴﺔ ﻟﻠﺩﻭﻟﺔ.
) (4ﺍﻟﻌﺩﺍﻟﺔ ﺍﻟﻌﺎﻟﻤﻴﺔ ﺍﻟﺘﻲ ﺘﺴﻤ ﺒﺘﻨﺎﻓﺱ ﺍ ﻤﻡ ﺍﻟﻤﺘﻐﺎﻴﺭﺓ ﻓﻲ ﺘﺤﻘﻴﻕ ﺨﻴﺭ ﺍﻹﻨﺴﺎﻥ ﻭﺘﻁﻭﻴﺭ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺒﺸﺭﻴﺔ ﻫﺩﻑ ﺇﺴﻼﻤﻲ ﺴﺎﻤﻲ.
) (5ﺘﺘﺤﺩﺩ ﺍﻟﺩﻭﻟﺔ ﻓﻲ ﺇﻟﺯﺍﻡ ﺍ ﻓﺭﺍﺩ ﺴﻠﻭﻜﺎ ﻤﻌﻴﻨﺎ ﺒﺩﺍﺌﺭﺓ ﺍﻟﻤﻌﺭﻭﻑ ﺍﻟﺫﻱ ﺘﻌﺎﺭﻑ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺤﺴﻨﻪ ﻭﺼﻭﺍﺒﻪ.
ﻭ ﻥ ﺍﻟﺘﻨﻅﻴﺭ ﻟﻨﻅﺎﻡ ﺴﻴﺎﺴﻲ ﺇﺴﻼﻤﻲ ﻴﻨﻁﻠﻕ ﻤﻥ ﺍﻟﻤﺒﺎﺩ ﺍﻟﻜﻠﻴﺔ ﺍﻟﺴﺎﺒﻘﺔ ،ﻓ ﻨﻨﺎ ﺴﻨﺘﻭﻗﻑ ﻋﻨﺩ ﻜل ﻤﻨﻬﺎ ﻟﺘﺤﺩﻴﺩ ﺃﺴﺎﺴﻪ ﺍﻟﺭﺴﺎﻟﻲ ﻭﺭﺒﻁﻪ ﺒﺎﻟﻤﺒﺎﺩ ﺍ ﺨﺭ .
) (1ﺍﻟﺘﻌﺩﺩﻴﺔ ﺍﻟﻌﻘﺩﻴﺔ :
ﺇﻥ ﺍﺴﺘﻌﺭﺍ ﺁﻴﺎﺕ ﺍﻟﻜﺘﺎﺏ ﻴﻅﻬﺭ ﻟﻨﺎ ﺃﻥ ﺍﺨﺘﻼﻑ ﺍﻟﻨﺎﺱ ﻓﻲ ﺍﻟﻌﻘﺎﺌﺩ ﻭﺍﻟﺘﺼﻭﺭﺍﺕ ﻤﺒﺩﺃ ﺘﻜﻭﻴﻨﻲ ﻴﺘﻌﻠﻕ ﺒﺎﻟﻁﺒﻴﻌﺔ ﺍﻟﺒﺸﺭﻴﺔ ﻭﺍﻟﺘﺭﻜﻴﺏ ﺍﻟ ﻘﺎﻓﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ﻭﺍﻟﻐﺎﻴﺔ ﺍﻟﻜﻠﻴﺔ 98
ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ
ﺍﻟﺩﻭﻟﺔ ﻭﺍﻟﻌﺎﻟﻤﻴﺔ ﺍﻟﺴﻴﺎﺴﻴﺔ
ﻟﻠﻭﺠﻭﺩ ﺍﻹﻨﺴﺎﻨﻲ .ﻟﺫﻟﻙ ﻴﺫﻜﺭ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻤﺭﺍﺭﺍ ﻭﺘﻜﺭﺍﺭﺍ ﺃﻥ ﺍﷲ ﺘﻌﺎﻟﻰ ﻗﺎﺩﺭ ﻋﻠﻰ ﺠﻌل ﺍﻟﻨﺎﺱ ﺠﻤﻴﻌﺎ ﺃﻤﺔ ﻭﺍﺤﺩﺓ ،ﻭﺃﻥ ﺒ ﻤﻜﺎﻨﻪ ﺇﺯﺍﻟﺔ ﺍﻻﺨﺘﻼﻓﺎﺕ ﺍﻟﺘﺼﻭﺭﻴﺔ ﻭﺍﻟﻌﻘﺩﻴﺔ ﺒﻴﻥ ﺒﻨﻲ ﺍﻟﺒﺸﺭ .ﻭﻴﻨﺒﻪ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﺇﻟﻰ ﺃﻥ ﺤﻜﻤﺔ ﺍﷲ ﺘﻌﺎﻟﻰ ﺍﻗﺘﻀﺕ ﺍﻨﻘﺴﺎﻡ ﺍﻟﻨﺎﺱ ﺇﻟﻰ ﻤﻠل ﻭﻨﺤل ﻭﺩﻴﺎﻨﺎﺕ ﻤﺨﺘﻠﻔﺔ :
} ﻟﻜل ﺠﻌﻠﻨﺎ ﻤﻨﻜﻡ ﺸﺭﻋﺔ ﻭﻤﻨﻬﺎﺠﺎ ﻭﻟﻭ ﺸﺎﺀ ﺍﷲ ﻟﺠﻌﻠﻜﻡ ﺃﻤﺔ ﻭﺍﺤﺩﺓ ﻭﻟﻜﻥ ﻟﻴﺒﻠﻭﻜﻡ ﻓﻴﻤﺎ ﺁﺘﺎﻜﻡ ﻓﺎﺴﺘﺒﻘﻭﺍ ﺍﻟﺨﻴﺭﺍﺕ { ]ﺍﻟﻤﺎﺌﺩﺓ .[48 : } ﻭﻟﻭ ﺸﺎﺀ ﺭﺒﻙ ﻟﺠﻌل ﺍﻟﻨﺎﺱ ﺃﻤﺔ ﻭﺍﺤﺩﺓ ،ﻭﻻ ﻴﺯﺍﻟﻭﻥ ﻤﺨﺘﻠﻔﻴﻥ ﺇﻻ ﻤﻥ ﺭﺤﻡ ﺭﺒﻙ، ﻭﻟﺫﻟﻙ ﺨﻠﻘﻬﻡ { ]ﻫﻭﺩ .[119-118 :
ﺇﻥ ﺍﻻﺨﺘﻼﻑ ﺒﻴﻥ ﺍﻟﻨﺎﺱ ﻤﺭﺘﺒﻁ ﻤﺒﺎﺸﺭﺓ ﺒﻐﺎﻴﺔ ﺍﻟﺨﻠﻕ ،ﻓﻘﺩ ﺍﻗﺘﻀﺕ ﺍﻟﺤﻜﻤﺔ ﺍﻹﻟﻬﻴﺔ ﺃﻥ ﺘﻜﻭﻥ ﺤﻴﺎﺓ ﺍﻹﻨﺴﺎﻥ ﺍﻟﺩﻨﻴﺎ ﻓﺘﺭﺓ ﺍﺨﺘﺒﺎﺭ ﻭﺍﺒﺘﻼﺀ ،ﻴﻅﻬﺭ ﻓﻴﻬﺎ ﺍﻟﺘﺯﺍﻡ ﺍ ﻓﺭﺍﺩ ﺒﻤﺒﺎﺩ ﺍﻟﺤﻕ ،ﻭﻴﺨﺘﺒﺭ ﻤﻥ ﺨﻼﻟﻬﺎ ﻋﺯﻤﻬﻡ ﻋﻠﻰ ﺘﻁﻭﻴﻊ ﻤﻴﻭﻟﻬﻡ ﻭﺃﻫﻭﺍﺌﻬﻡ ﺇﻟﻰ ﺍﻟﻘﻴﻡ ﺍﻟﻌﻠﻴﺎ ﺍﻟﺘﻲ ﺍﻨﺒﻨﻰ ﻋﻠﻴﻬﺎ ﻨﻅﺎﻡ ﺍﻟﻭﺠﻭﺩ ﻭﺒﻴﻨﺘﻬﺎ ﺍﻟﺸﺭﺍﺌﻊ ﻭﺍﻟﺭﺴﺎﻻﺕ .ﻓﺎﺨﺘﻼﻑ ﺇﺭﺍﺩﺍﺕ ﺍﻟﻨﺎﺱ ﻓﻲ ﺍﻻﻨﻀﺒﺎﻁ ﺒﻀﻭﺍﺒﻁ ﺍﻟﺤﻕ ﻭﺍﻟﺨﻴﺭ ﺍﻟﺫﻱ ﺃﻤﺭ ﺍﷲ ﺘﻌﺎﻟﻰ ﺒﻪ ﻤﺼﺩﺭ ﻤﻥ ﻤﺼﺎﺩﺭ ﺍﺨﺘﻼﻑ ﺍﻟﺘﺯﺍﻤﺎﺘﻬﻡ ﺍﻟﻌﻘﺩﻴﺔ ﻭﺍﻟﺘﺼﻭﺭﻴﺔ .ﻓﻤﻨﻬﻡ ﻤﻥ ﻴﺨﺘﺎﺭ ﻗﺒﻭل ﺍﻟﺤﻕ ﺍﻟﺫﻱ ﺒﻴﻨﻪ ﺍﻟﺭﺴل ، ﻭﺍﻟﺨﻀﻭ ﺇﻟﻰ ﺍﻟﻘﻴﻡ ﺍﻟﺘﻲ ﺤﻤﻠﺘﻬﺎ ﺭﺴﺎﻟﺔ ﺍﻟﺴﻤﺎﺀ .ﻭﻤﻨﻬﻡ ﻤﻥ ﻴﺘﻨﻜﺭ ﻟﻠﺤﻕ ﻭﻴﺘﻤﺭﺩ ﻋﻠﻰ ﺍﻟﻘﻴﻡ ﺍﻟﻌﻠﻭﻴﺔ .ﻭﻓﻲ ﻜﻼ ﺍﻟﺤﺎﻟﺘﻴﻥ ﻓ ﻥ ﻤﺼﻴﺭ ﺍﻟﻔﺭﺩ ﺍﻟﻤﺒﻨﻲ ﻋﻠﻰ ﻤﻭﻗﻔﻪ ﻤﻥ ﺍﻟﺭﺴل ﻭﺍﻟﺭﺴﺎﻻﺕ ﻻ ﻴﻤﻜﻥ ﺘﺤﺩﻴﺩ ﻓﻲ ﻤﺠﺎل ﺍﻟﺤﻴﺎﺓ ﺍﻟﺩﻨﻴﻭﻱ ،ﻭﺒﺎﻟﺘﺎﻟﻲ ﻓ ﻥ ﺍﻟﺤﻜﻡ ﺒﺎﻟﻔﻼ ﻭﺍﻟﺨﺫﻻﻥ ﻤﺭﺘﺒﻁ ﺒﺎﷲ ﺘﻌﺎﻟﻰ ﻭﺤﺩ .ﺫﻟﻙ ﺃﻥ ﺇﺭﺍﺩﺓ ﺍﻟﻨﺎﺱ ﻭﺍﻟﺘﺯﺍﻤﻬﻡ ﺨﺎﻀﻊ ﻟﻠﺘﻐﻴﺭ ﻭﺍﻟﺘﺒﺩل ﻋﺒﺭ ﺴﻨﻴﻥ ﺍﻟﺤﻴﺎﺓ .ﻓﻘﺩ ﻴﺅﻤﻥ ﺍﻟﺠﺎﺤﺩ ﻭﻴﺠﺤﺩ ﺍﻟﻤﺅﻤﻥ .ﻭﻗﺩ ﻴﺭﻋﻭﻱ ﺍﻟﻐﺎﻓل ﻭﻴﻐﻭﻱ ﺍﻟﻤﻬﺘﺩﻱ .ﻓﺎﷲ ﻫﻭ ﺍﻟﻤﺭﺠﻊ ﻭﺍﻟﺤﻜﻡ ﺒﻴﻥ ﺍﻟﻨﺎﺱ ﻓﻴﻤﺎ ﻫﻡ ﻓﻴﻪ ﻤﺨﺘﻠﻔﻭﻥ : } ﺇﻟﻰ ﺍﷲ ﻤﺭﺠﻌﻜﻡ ﺠﻤﻴﻌﺎ ﻓﻴﻨﺒﺌﻜﻡ ﺒﻤﺎ ﻜﻨﺘﻡ ﻓﻴﻪ ﺘﺨﺘﻠﻔﻭﻥ { ]ﺍﻟﻤﺎﺌﺩﺓ [48 :
} ﻭﺇﻥ ﺭﺒﻙ ﻟﻴﺤﻜﻡ ﺒﻴﻨﻬﻡ ﻴﻭﻡ ﺍﻟﻘﻴﺎﻤﺔ ﻓﻴﻤﺎ ﻜﺎﻨﻭﺍ ﻓﻴﻪ ﻴﺨﺘﻠﻔﻭﻥ { ]ﺍﻟﻨﺤل [124 :
) (1ﺇﻨﻜﺎﺭ ﺍﻟﺤﻕ ﺒﻌﺩ ﻤﻌﺭﻓﺘﻪ ﻭﺍﻟﺘﻴﻘﻥ ﻤﻨﻪ ،ﻭﻫﻭ ﺍﻟﻜﻔﺭ ﻭﺍﻟﺘﻭﻟﻲ ﻭﺍﻟﻨﻔﺎﻕ ﻓﻲ ﺍﻟﻤﺼﻁﻠ ﺍﻟﻘﺭﺁﻨﻲ.
) (2ﺍﻟﻘﻴﺎﻡ ﺒﺄﻓﻌﺎل ﺘﺨﺎﻟﻑ ﺍﻟﺤﻕ ﻭﻤﺘﻁﻠﺒﺎﺘﻪ ،ﻭﻫﻭ ﺍﻟﻅﻠﻡ ﻭﺍﻟﻔﺴﻕ ﻭﺍﻟﻌﺩﻭﺍﻥ ﻭﺍﻟﺒﻐﻲ ﻓﻲ ﺍﻟﻤﺼﻁﻠ ﺍﻟﻘﺭﺁﻨﻲ .ﻭﺒﻁﺒﻴﻌﺔ ﺍﻟﺤﺎل ﻓ ﻥ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻜ ﻴﺭﺍ ﻤﺎ ﻴﺸﻴﺭ ﺇﻟﻰ 99
ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﺩ .ﻟﺅﻱ ﺼﺎﻓﻲ
ﺍﻟﺘﺭﺍﺒﻁ ﺒﻴﻥ ﺇﻨﻜﺎﺭ ﺍﻟﺤﻕ ﻗﻭﻻ ﻭﻤﺨﺎﻟﻔﺘﻪ ﻓﻌﻼ ﻭﺴﻠﻭﻜﺎ .ﻭﻤﻊ ﺫﻟﻙ ﻨﺠﺩ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻤﻨﺘﻤﻴﻥ ﺇﻟﻰ ﻤﻠل ﻭﺃﺩﻴﺎﻥ ﺘﻨﻁﻭﻱ ﻋﻠﻰ ﺍﻟﻜﺭﻴﻡ ﻴﻨﻭ ﺇﻟﻰ ﺍﺴﺘﺤﻘﺎﻕ ﺒﻌ ﺘﺼﻭﺭﺍﺕ ﻤﻨﺤﺭﻓﺔ ﻭﻋﻘﺎﺌﺩ ﻤﻀﻁﺭﺒﺔ ﻟ ﻭﺍﺏ ﺍﷲ ﻭﺭﺤﻤﺘﻪ ﻋﻨﺩ ﺍﻟﺘﺯﺍﻤﻬﻡ ﺒﻘﻴﻡ ﺍﻟﺤﻕ ﻭﺍﻟﻌﺩل .ﺫﻟﻙ ﺃﻥ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻴﺒﻴﻥ ﻜﻔﺭ ﺍﻟﻴﻬﻭﺩ ﻭﺍﻟﻨﺼﺎﺭ ﺍﻟﺫﻴﻥ ﻴﻔﺘﺭﻭﻥ ﻋﻠﻰ ﺍﷲ ﺍﻟﻜﺫﺏ ﻓﻴﺠﻌﻠﻭﻥ ﺭﺴﻠﻪ ﺃﺒﻨﺎﺀ ﻟﻪ ،ﻓﻴﺩﻋﻭﻥ ﺃﻥ ﻋﺯﻴﺭ ﺍﺒﻥ ﺍﷲ ، ﻭﺃﻥ ﺍﻟﻤﺴﻴ ﺍﺒﻥ ﺍﷲ ،ﺍﻓﺘﺭﺍﺀ ﻋﻠﻴﻪ :
} ﻟﻘﺩ ﻜﻔﺭ ﺍﻟﺫﻴﻥ ﻗﺎﻟﻭﺍ ﺇﻥ ﺍﷲ ﻫﻭ ﺍﻟﻤﺴﻴ ﺒﻥ ﻤﺭﻴﻡ { ]ﺍﻟﻤﺎﺌﺩﺓ [5 :
} ﻭﻗﺎﻟﺕ ﺍﻟﻴﻬﻭﺩ ﻋﺯﻴﺭ ﺍﺒﻥ ﺍﷲ ﻭﻗﺎﻟﺕ ﺍﻟﻨﺼﺎﺭ ﺍﻟﻤﺴﻴ ﺍﺒﻥ ﺍﷲ ،ﺫﻟﻙ ﻗﻭﻟﻬﻡ ﺒﺄﻓﻭﺍﻫﻬﻡ ﻴﻀﺎﻫﺌﻭﻥ ﻗﻭل ﺍﻟﺫﻴﻥ ﻜﻔﺭﻭﺍ ﻤﻥ ﻗﺒل ﻗﺎﺘﻠﻬﻡ ﺍﷲ ﺃﻨﻰ ﻴﺅﻓﻜﻭﻥ { ]ﺍﻟﺘﻭﺒﺔ [20 :
ﺒﻴﺩ ﺃﻥ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻴﺒﻴﻥ ﻟﻨﺎ ﻜﺫﻟﻙ ﺃﻥ ﺍﷲ ﺘﻌﺎﻟﻰ ﺃﻋﺩ ﻋﻔﻭﺍ ﻭﻤﻐﻔﺭﺓ ﻟﻤﻥ ﺁﻤﻥ ﺒﺎﷲ ﻭﺍﻟﻴﻭﻡ ﺍ ﺨﺭ ﻭﻋﻤل ﺼﺎﻟﺤﺎ ﻋﻠﻰ ﺍﺨﺘﻼﻑ ﺃﺩﻴﺎﻨﻬﻡ :
} ﺇﻥ ﺍﻟﺫﻴﻥ ﺁﻤﻨﻭﺍ ﻭﺍﻟﺫﻴﻥ ﻫﺎﺩﻭﺍ ﻭﺍﻟﻨﺼﺎﺭ ﻭﺍﻟﺼﺎﺒﺌﻴﻥ ﻤﻥ ﺁﻤﻥ ﺒﺎﷲ ﻭﺍﻟﻴﻭﻡ ﺍ ﺨﺭ ﻭﻋﻤل ﺼﺎﻟﺤﺎ ﻓﻠﻬﻡ ﺃﺠﺭﻫﻡ ﻋﻨﺩ ﺭﺒﻬﻡ ﻭﻻ ﺨﻭﻑ ﻋﻠﻴﻬﻡ ﻭﻻ ﻫﻡ ﻴﺤﺯﻨﻭﻥ { ]ﺍﻟﺒﻘﺭﺓ : .[72
ﻭﺍﻟﺤﻕ ﺃﻨﻪ ﻻ ﺴﺒﻴل ﻟﻔﻬﻡ ﺍﻟﻌﻼﻗﺔ ﺒﻴﻥ ﻫﺫ ﺍ ﻴﺔ ﻭﺍ ﻴﺘﻴﻥ ﺍﻟﺴﺎﺒﻘﺘﻴﻥ ﺇﻻ ﺒﺎﻟﺘﻤﻌﻥ ﻓﻲ ﺍ ﺼﻭل ﺍﻟ ﻼ ﺔ ﺍﻟﺘﻲ ﺠﻌﻠﻬﺎ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻤﺩﺍﺭﺍ ﻟﻠﻔﻭﺯ ﻭﺍﻟﻔﻼ ﺍﻟﺫﻱ ﻭﻋﺩ ﺍﷲ ﺘﻌﺎﻟﻰ ﺒﻪ ﺍﻟﻤﺅﻤﻨﻴﻥ ﺒﺎﻟﺭﺴﺎﻟﺔ ﺍﻟﺨﺎﺘﻤﺔ ﻜﻤﺎ ﻭﻋﺩ ﺒﻪ ﺍﻟﻴﻬﻭﺩ ﻭﺍﻟﻨﺼﺎﺭ ﻭﺍﻟﺼﺎﺒﺌﻴﻥ :
) (1ﺍﻹﻴﻤﺎﻥ ﺒﺎﷲ.
) (2ﺍﻹﻴﻤﺎﻥ ﺒﺎﻟﻴﻭﻡ ﺍ ﺨﺭ. ) (3ﺍﻟﻌﻤل ﺍﻟﺼﺎﻟ .
ﻤﺭ ﺍﻟﺫﻱ ﺤﻤﻠﻪ ﺍﻟﺭﺴل ﺇﻟﻰ ﺍﻟﻨﺎﺱ. ﻓﺎﻹﻴﻤﺎﻥ ﺒﺎﷲ ﺇﻋﻼﻥ ﻟﻭﺤﺩﺍﻨﻴﺘﻪ ﻭﺨﻀﻭ ﻭﺍﻹﻴﻤﺎﻥ ﺒﺎﻟﻴﻭﻡ ﺍ ﺨﺭ ﺍﻋﺘﺭﺍﻑ ﺒﻤﺴﺌﻭﻟﻴﺔ ﺍﻹﻨﺴﺎﻥ ﺃﻤﺎﻡ ﺍﷲ ﺘﻌﺎﻟﻰ ﻋﻥ ﻜل ﻗﻭل ﺃﻭ ﻓﻌل ﺼﺩﺭ ﻋﻨﻪ .ﻭﺍﻟﻌﻤل ﺍﻟﺼﺎﻟ ﺍﻟﺘﺯﺍﻡ ﺒﻘﻴﻡ ﺍﻟﺭﺴﺎﻻﺕ ﻭﺍﻻﻨﻀﺒﺎﻁ ﺒﺄﻭﺍﻤﺭﻫﺎ ﻭﻨﻭﺍﻫﻴﻬﺎ.
100
ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ
ﺍﻟﺩﻭﻟﺔ ﻭﺍﻟﻌﺎﻟﻤﻴﺔ ﺍﻟﺴﻴﺎﺴﻴﺔ
ﻭﻋﻠﻰ ﺍﻟﺭ ﻡ ﻤﻥ ﺘﺄﻜﻴﺩ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﺃﻥ ﺍﻟﺘﺤﺭﻴﻑ ﻗﺩ ﻟﺤﻕ ﺍﻟﺭﺴﺎﻻﺕ ﺍﻟﺴﺎﺒﻘﺔ ، ﻭﺃﻥ ﺭﺴﺎﻟﺔ ﺍﻹﺴﻼﻡ ﻫﻲ ﺍﻟﺭﺴﺎﻟﺔ ﺍﻟﺨﺎﻟﺩﺓ ﺇﻟﻰ ﻴﻭﻡ ﺍﻟﻘﻴﺎﻤﺔ ﺍﻟﺘﻲ ﺘﻜﻔل ﺍﷲ ﺘﻌﺎﻟﻰ ﺒﺤﻔﻅﻬﺎ ﻭﺃﻤﺭ ﺍﻟﻨﺎﺱ ﺒﺎﺘﺒﺎﻋﻬﺎ ،ﻓ ﻥ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻴﺅﻜﺩ ﻓﻲ ﺍ ﻴﺔ ﺍﻟﺴﺎﺒﻘﺔ ﻤﻥ ﺴﻭﺭﺓ ﺍﻟﺒﻘﺭﺓ ﻤﺒﺩﺃ ﻤﻬﻤﺎ ﻴﺘﺴﻕ ﻤﻊ ﺍﻟﻤﺒﺎﺩ ﺍﻟﻜﻠﻴﺔ ﺍﻟﺘﻲ ﺘﺤﺩﺩ ﺍﻟﻤﺴﺌﻭﻟﻴﺔ ﺍﻹﻨﺴﺎﻨﻴﺔ :
} ﻻ ﻴﻜﻠﻑ ﺍﷲ ﻨﻔﺴﺎ ﺇﻻ ﻭﺴﻌﻬﺎ ،ﻟﻬﺎ ﻤﺎ ﻜﺴﺒﺕ ﻭﻋﻠﻴﻬﺎ ﻤﺎ ﺍﻜﺘﺴﺒﺕ { ]ﺍﻟﺒﻘﺭﺓ : [286 } ﻭﻤﺎ ﻜﻨﺎ ﻤﻌﺫﺒﻴﻥ ﺤﺘﻰ ﻨﺒﻌﺙ ﺭﺴﻭﻻ { ]ﺍﻹﺴﺭﺍﺀ .[15 :
ﻓﺎﻟﺘﻜﻠﻴﻑ ﻤﺭﺘﺒﻁ ﺒﺎﻟﻌﻠﻡ ﻭﺼﺩﻕ ﺍﻟﺴﻌﻲ ،ﻭﺍﻟﻤﺴﺌﻭﻟﻴﺔ ﻤﺭﺘﺒﻁﺔ ﺒﺎﻟﺒﻼ .ﻭﻤﻥ ﻟﻡ ﻴﺒﻠﻐﻪ ﺍﻟﺤﻕ ﺃﻭ ﺒﻠﻐﻪ ﻤﺤﺭﻓﺎ ﻭﻤﺸﻭﻫﺎ ،ﻟﻜﻨﻪ ﺴﻌﻰ ﺠﻬﺩ ﻁﺎﻗﺘﻪ ﺇﻟﻰ ﺍﺘﺒﺎ ﺃﻓﻀل ﺍﻟﻘﻭل ﻭﺍﻹﺨﻼﺹ ﻓﻲ ﺍﻟﻌﻤل ،ﻓ ﻥ ﻟﻪ ﺃﺠﺭ ﻋﻨﺩ ﺭﺒﻪ .ﻭﺇﺒﻼ ﺍﻟﺤﻕ ﻜﺎﻥ ﻓﻴﻤﺎ ﻤﻀﻰ ﻤﻥ ﻤﻬﺎﻡ ﺍ ﻨﺒﻴﺎﺀ ﻭﺍﻟﺭﺴل ﺍﻟﺫﻴﻥ ﻨﻘﻠﻭﺍ ﺃﻤﺭ ﺍﷲ ﺇﻟﻰ ﺃﻗﻭﺍﻤﻬﻡ ،ﻭﺍﻟﻴﻭﻡ ﻤﻬﻤﺔ ﺍ ﻤﺔ ﺍﻟﺘﻲ ﺤﻤﻠﺕ ﺨﺎﺘﻡ ﺍﻟﺭﺴﺎﻻﺕ .ﻭﻻ ﺴﺒﻴل ﻟﻨﻘل ﺍﻟﺤﻕ ﺇﻻ ﻤﻥ ﺨﻼل ﺍﻻﻨﻔﺘﺎ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ، ﻀﻤﻥ ﻨﻅﺎﻡ ﺴﻴﺎﺴﻲ ﻴﺴﻤ ﺒﺎﻟﺤﻭﺍﺭ ﺍﻟﺤﺭ ﻭﺘﺒﺎﺩل ﺍﻟﻌﻠﻡ ﺒﻌﻴﺩﺍ ﻋﻥ ﺍﻟﻘﻬﺭ ﻭﺍﻟﺘﺭﻭﻴﻊ. ﻭﻫﺫﺍ ﻓﺤﻭ ﺍ ﺴﺎﺱ ﺍ ﻭل ﻟﻠﻨﻅﺎﻡ ﺍﻟﺴﻴﺎﺴﻲ ﺍﻹﺴﻼﻤﻲ :ﺍﻟﺘﻌﺩﺩﻴﺔ ﺒﻤﻌﻨﺎﻫﺎ ﺍﻟﻭﺍﺴﻊ ، ﺘﻌﺩﺩ ﺍﻟﻤﺫﺍﻫﺏ ﻭﺍ ﺭﺍﺀ ﻭﺍﻟﻤﻔﺎﻫﻴﻡ ﺒﺤﻴﺙ ﻴﺘﺎ ﻟﻠﻨﺎﺱ ﺍﻻﻁﻼ ﻋﻠﻰ ﺍﻟﺤﻕ ﻭﺍﺘﺒﺎ ﺃﺤﺴﻥ ﺍﻟﻘﻭل. ) (2ﺍﻟﺤﺭﻴﺔ ﺍﻟﻔﻜﺭﻴﺔ :
ﺤﺭﻴﺔ ﺍﻟﺘﺼﻭﺭ ﻭﺍﻻﻋﺘﻘﺎﺩ ﻫﻲ ﺍ ﺴﺎﺱ ﺍﻟ ﺎﻨﻲ ﺍﻟﺫﻱ ﻴﻘﻭﻡ ﻋﻠﻴﻪ ﺍﻟﻨﻅﺎﻡ ﺍﻟﺴﻴﺎﺴﻲ ﺍﻹﺴﻼﻤﻲ ،ﻭﻫﻲ ﺃﺴﺎﺱ ﻤﻜﻤل ﻟﻠﺘﻌﺩﺩﻴﺔ ﺍﻟﺩﻴﻨﻴﺔ ﻭﺍﻟﻌﻘﺩﻴﺔ ﺍﻟﺘﻲ ﻨﺎﻗﺸﻨﺎﻫﺎ ﺁﻨﻔﺎ .ﺇﻥ ﺍﻟﺩﺍﺭﺱ ﻟﻠﺨﻁﺎﺏ ﺍﻟﻘﺭﺁﻨﻲ ﻴﻠﺤﻅ ﺇﺼﺭﺍﺭ ﺍﻟﻘﺭﺁﻥ ﺍﻟﺸﺩﻴﺩ ﻋﻠﻰ ﺍﻟﺤﻔﺎﻅ ﻋﻠﻰ ﺤﻕ ﺍ ﻓﺭﺍﺩ ﻓﻲ ﺍﺨﺘﻴﺎﺭ ﺃﻓﻜﺎﺭﻫﻡ ﻭﻤﻌﺘﻘﺩﺍﺘﻬﻡ ﺒﻌﻴﺩﺍ ﻋﻥ ﻜﺎﻓﺔ ﺃﺴﺎﻟﻴﺏ ﺍﻹﺭ ﺎﻡ ﻭﺍﻹﻜﺭﺍ ﻭﺍﻟﻠﺠﻭﺀ ﺇﻟﻰ ﺍﻟﻘﻭﺓ ﻟﻔﺭ ﻓﻜﺭﺓ ﺃﻭ ﻋﻘﻴﺩﺓ ﻋﻠﻰ ﺍﻟﻨﺎﺱ. } ﻻ ﺇﻜﺭﺍ ﻓﻲ ﺍﻟﺩﻴﻥ ﻗﺩ ﺘﺒﻴﻥ ﺍﻟﺭﺸﺩ ﻤﻥ ﺍﻟﻐﻲ { ]ﺍﻟﺒﻘﺭﺓ [206 :
} ﻭﻟﻭ ﺸﺎﺀ ﺭﺒﻙ ﻤﻥ ﻤﻥ ﻓﻲ ﺍ ﺭ ﻤﺅﻤﻨﻴﻥ { ]ﻴﻭﻨﺱ [199 :
ﺠﻤﻴﻌﺎ ،ﺃﻓﺄﻨﺕ ﺘﻜﺭ ﺍﻟﻨﺎﺱ ﺤﺘﻰ ﻴﻜﻭﻨﻭﺍ
101
ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﺩ .ﻟﺅﻱ ﺼﺎﻓﻲ
ﻓﺎ ﻴﺘﺎﻥ ﺍﻟﺴﺎﺒﻘﺘﺎﻥ ﺘﺅﻜﺩﺍﻥ ﺤﺭﻴﺔ ﺍﻻﻋﺘﻘﺎﺩ ﻭﺘﺸﺩﺩﺍﻥ ﻋﻠﻰ ﺃﻥ ﺍﻹﻜﺭﺍ ﺍﻟﺘﺼﻭﺭﻱ ﻭﺍﻟﻔﻜﺭﻱ ﺴﻠﻭﻙ ﻤﺭﻓﻭ ﻓﻲ ﺸﺭﻴﻌﺔ ﺍﻹﺴﻼﻡ .ﻜﻤﺎ ﺘﻌﻠﻨﺎﻥ ﻤﺒﺩﺃ ﻗﺭﺁﻨﻴﺎ ﺭﺍﺴﺨﺎ ﺘﻌﻀﺩ ﻤﻭﺍﻗﻑ ﺍﻟﺭﺴل ﺍﻟﺫﻴﻥ ﻨﻘﻠﻭﺍ ﺭﺴﺎﻟﺔ ﺍﻟﺴﻤﺎﺀ ﺇﻟﻰ ﺃﻗﻭﺍﻤﻬﻡ.
ﺇﻥ ﺍﻟﻘﺎﺭ ﻟﻜﺘﺎﺏ ﺍﷲ ﺍﻟﻜﺭﻴﻡ ﻴﻠﺤﻅ ﺇﻨﻜﺎﺭ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻋﻤﻠﻴﺔ ﺇﻜﺭﺍ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﻗﺒﻭل ﺃﺩﻴﺎﻥ ﻭﻤﻌﺘﻘﺩﺍﺕ ﻟﻡ ﻴﻘﺘﻨﻌﻭﺍ ﺒﻬﺎ ﻭﻟﻡ ﺘﺘﻘﺒﻠﻬﺎ ﻗﻠﻭﺒﻬﻡ ﻭﺃﻟﺴﻨﺘﻬﻡ .ﻓﻬﺫﺍ ﻨﻭ ﻋﻠﻴﻪ ﺍﻹﻜﺭﺍ ﺍﻟﺴﻼﻡ ﻴﺅﻜﺩ ﻟﻘﻭﻤﻪ ﺃﻥ ﺩﻋﻭﺘﻪ ﺘﻘﻭﻡ ﻋﻠﻰ ﺃﺴﺎﺱ ﺤﺭﻴﺔ ﺍﻻﻋﺘﻘﺎﺩ ﻭﺭﻓ ﻭﺍﻹﺭ ﺎﻡ ﻭﺴﻴﻠﺔ ﻟﻔﺭ ﺭﺃﻱ ﺃﻭ ﻓﻜﺭﺓ ﺃﻭ ﺘﺼﻭﺭ ﻋﻠﻰ ﺍ ﺨﺭﻴﻥ : } ﻗﺎل ﻴﺎ ﻗﻭﻡ ﺃﺭﺃﻴﺘﻡ ﺇﻥ ﻜﻨﺕ ﻋﻠﻰ ﺒﻴﻨﺔ ﻤﻥ ﺭﺒﻲ ﻭﺁﺘﺎﻨﻲ ﺭﺤﻤﺔ ﻤﻥ ﻋﻨﺩ ﻓﻌﻤﻴﺕ ﻋﻠﻴﻜﻡ ،ﺃﻨﻠﺯﻤﻜﻤﻭﻫﺎ ﻭﺃﻨﺘﻡ ﻟﻬﺎ ﻜﺎﺭﻫﻭﻥ { ]ﻫﻭﺩ .[28 :
ﻭﻴﺘﻜﺭﺭ ﺍﻟﻤﻭﻗﻑ ﻨﻔﺴﻪ ﻓﻲ ﺴﻠﻭﻙ ﺭﺴل ﺍﷲ ﺘﻌﺎﻟﻰ ﺍﻟﻼﺤﻘﻴﻥ ﻓﻨﺠﺩ ﺸﻌﻴﺒﺎ ﻴﺩﻋﻭ ﻗﻭﻤﻪ ﺇﻟﻰ ﺍﻟﺘﺭﻴﺙ ﻭﺍﻟﺼﺒﺭ ﻋﻠﻰ ﺍﻻﺨﺘﻼﻑ ﺍﻟﻘﺎﺌﻡ ﺒﻴﻨﻬﻡ ﻭﺒﻴﻥ ﺃﺘﺒﺎﻋﻪ ،ﻭﻴﺤﺫﺭﻫﻡ ﻤﻥ ﺍﻟﺘﺴﺭ ﻓﻲ ﺇﻨﻬﺎﺀ ﺍﻻﺨﺘﻼﻑ ﻭﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﺍﻟﺘﻌﺩﺩ ﺍﻟﻘﺎﺌﻡ ﺒﺎﻟﻠﺠﻭﺀ ﺇﻟﻰ ﺍﻟﻘﻬﺭ ﻭﺍﻹﻜﺭﺍ :
} ﻭﺇﻥ ﻜﺎﻥ ﻁﺎﺌﻔﺔ ﺁﻤﻨﻭﺍ ﺒﺎﻟﺫﻱ ﺃﺭﺴﻠﺕ ﺒﻪ ﻭﻁﺎﺌﻔﺔ ﻟﻡ ﻴﺅﻤﻨﻭﺍ ،ﻓﺎﺼﺒﺭﻭﺍ ﺤﺘﻰ ﻴﺤﻜﻡ ﺍﷲ ﺒﻴﻨﻨﺎ ﻭﻫﻭ ﺨﻴﺭ ﺍﻟﺤﺎﻜﻤﻴﻥ .ﻗﺎل ﺍﻟﻤﻸ ﺍﻟﺫﻴﻥ ﺍﺴﺘﻜﺒﺭﻭﺍ ﻤﻥ ﻗﻭﻤﻪ ﻟﻨﺨﺭﺠﻨﻙ ﻴﺎ ﺸﻌﻴﺏ ﻭﺍﻟﺫﻴﻥ ﺁﻤﻨﻭﺍ ﻤﻌﻙ ﻤﻥ ﻗﺭﻴﺘﻨﺎ ﺃﻭ ﻟﺘﻌﻭﺩﻥ ﻓﻲ ﻤﻠﺘﻨﺎ ،ﻗﺎل ﺃﻭﻟﻭ ﻜﻨﺎ ﻜﺎﺭﻫﻴﻥ { ]ﺍ ﻋﺭﺍﻑ [88-87 : ﻭﻤﻥ ﻫﻨﺎ ﻴﺘﺒﻴﻥ ﻟﻨﺎ ﺃﻥ ﻤﻬﻤﺔ ﺍﻟﻨﻅﺎﻡ ﺍﻟﺴﻴﺎﺴﻲ ﺍﻟﺫﻱ ﻴﺴﻌﻰ ﺍﻹﺴﻼﻡ ﻟﺘﺤﻘﻴﻘﻪ :ﺇﻴﺠﺎﺩ ﺍﻟﻤﻘﻭﻻﺕ ﻤﻨﺎ ﻤﻥ ﺍﻟﺤﺭﻴﺔ ﺍﻟﻔﻜﺭﻴﺔ ﻴﻤﻜﻥ ﻓﻴﻪ ﻭﻤﻥ ﺨﻼﻟﻪ ﺇﻅﻬﺎﺭ ﺍﻟﺤﻕ ﻭﺩﺤ ﻭﺍ ﺭﺍﺀ ﺍﻟﺒﺎﻁﻠﺔ ﺒﺎﻟﺤﺠﺔ ﻭﺍﻟﺒﺭﻫﺎﻥ ،ﻭﺘﻤﻜﻴﻥ ﺍﻟﻨﻤﺎﺫ ﺍﻟﻔﻜﺭﻴﺔ ﻭﺍﻟﺘﻨﻅﻴﻤﻴﺔ ﻤﻥ ﺍﻟﺘﻨﺎﻓﺱ ﻓﻲ ﺘﺤﻘﻴﻕ ﺨﻴﺭ ﺍﻟﻨﺎﺱ ﻀﻤﻥ ﻨﺴﻕ ﺴﻴﺎﺴﻲ ﻭﺴﻠﻁﻭﻱ ﻴﺴﻤ ﺒﺎﻟﺘﻌﺩﺩﻴﺔ ﺍﻟﻌﻘﺩﻴﺔ ﻭﺍﻟﺤﺭﻴﺔ ﺍﻟﻔﻜﺭﻴﺔ.
) (3ﺍﻟﻭﻻﺀ ﺍﻟﺘﻌﺎﻗﺩﻱ :
ﺇﻥ ﻗﻴﺎﻡ ﻨﻅﺎﻡ ﺴﻴﺎﺴﻲ ﻴﺤﺘﺭﻡ ﺍﻟﺘﻌﺩﺩﻴﺔ ﺍﻟﻌﻘﺩﻴﺔ ﻭﻴﻨﺎﻓ ﻋﻥ ﺍﻟﺤﺭﻴﺔ ﺍﻟﻔﻜﺭﻴﺔ ﻤﺭﺘﺒﻁ ﺒﻅﻬﻭﺭ ﺠﻤﺎﻋﺔ ﻤﻘﺼﺩﻴﺔ ﺘﺠﻤﻌﺕ ﻋﻠﻰ ﺁﺼﺭﺓ ﺍﻟﻤﺒﺎﺩ ﺍﻟﻜﻠﻴﺔ ﺍﻟﻤﻭﻟﺩﺓ ﻟﻬﺫﺍ ﺍﻟﻨﻅﺎﻡ ، ﻭﺍﻟﺘﺯﻤﺕ ﺭﺴﺎﻟﺔ ﺍﻹﺴﻼﻡ ﺍﻟﻌﺎﻟﻤﻴﺔ ﺍﻟﺭﺍﻤﻴﺔ ﺇﻟﻰ ﺘﻭﻓﻴﺭ ﺍﻟﻤﻨﺎ ﺍﻟﻤﻨﺎﺴﺏ ﻟﺘﺤﻘﻴﻕ ﺎﻴﺎﺕ 102
ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ
ﺍﻟﺩﻭﻟﺔ ﻭﺍﻟﻌﺎﻟﻤﻴﺔ ﺍﻟﺴﻴﺎﺴﻴﺔ
ﺍﻟﻭﺠﻭﺩ ﺍﻹﻨﺴﺎﻨﻲ .ﻓﺎ ﻤﺔ ﻓﻲ ﺍﻟﻤﻨﻅﻭﺭ ﺍﻟﻘﺭﺁﻨﻲ ﻫﻲ ﺍﻟﻤﻜﻠﻔﺔ ﺒﺤﻤل ﺭﺴﺎﻟﺔ ﺍﻟﺴﻤﺎﺀ ﻭﺘﺤﻘﻴﻘﻬﺎ ﻓﻲ ﻭﺍﻗﻊ ﺍﻟﺤﻴﺎﺓ ﺒﻌﺩ ﺘﻤﺎﻡ ﺍﻟﺘﻨﺯﻴل ﻭﺨﺘﻡ ﺍﻟﻨﺒﻭﺍﺕ :
} ﻭﻜﺫﻟﻙ ﺠﻌﻠﻨﺎﻜﻡ ﺃﻤﺔ ﻭﺴﻁﺎ ﻟﺘﻜﻭﻨﻭﺍ ﺸﻬﺩﺍﺀ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ،ﻭﻴﻜﻭﻥ ﺍﻟﺭﺴﻭل ﻋﻠﻴﻜﻡ ﺸﻬﻴﺩﺍ { ]ﺍﻟﺒﻘﺭﺓ .[143 :
ﻭﺒﻁﺒﻴﻌﺔ ﺍﻟﺤﺎل ﻓ ﻥ ﻗﺩﺭﺓ ﺍ ﻤﺔ ﻋﻠﻰ ﺃﺩﺍﺀ ﺭﺴﺎﻟﺘﻬﺎ ﻭﺘﺤﻘﻴﻕ ﻤﻬﻤﺘﻬﺎ ﻴﺘﻁﻠﺏ ﺘﻼﺤﻡ ﺃﻓﺭﺍﺩﻫﺎ ﻭﺘﻀﺎﻤﻨﻬﻡ ﺍ ﻤﻲ (1).ﻟﺫﻟﻙ ﻨﺠﺩ ﺃﻥ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻴﺅﻜﺩ ﺃﻫﻤﻴﺔ ﻗﻴﺎﻡ ﻭﻻﺀ ﺒﻴﻥ ﺃﻓﺭﺍﺩ ﺍ ﻤﺔ : } ﻭﺍﻟﻤﺅﻤﻨﻭﻥ ﻭﺍﻟﻤﺅﻤﻨﺎﺕ ﺒﻌﻀﻬﻡ ﺃﻭﻟﻴﺎﺀ ﺒﻌ ،ﻴﺄﻤﺭﻭﻥ ﺒﺎﻟﻤﻌﺭﻭﻑ ﻭﻴﻨﻬﻭﻥ ﻋﻥ ﺍﻟﻤﻨﻜﺭ ﻭﻴﻘﻴﻤﻭﻥ ﺍﻟﺼﻼﺓ ﻭﻴﺅﺘﻭﻥ ﺍﻟﺯﻜﺎﺓ ﻭﻴﻁﻴﻌﻭﻥ ﺍﷲ ﻭﺭﺴﻭﻟﻪ { ]ﺍﻟﺘﻭﺒﺔ .[71 :
ﺒﻴﺩ ﺃﻨﻪ ﻤﻥ ﺍﻟﺨﻁل ﻓﻬﻡ ﺍﻟﺘﻀﺎﻤﻥ ﺍﻹﺴﻼﻤﻲ ﻭﺍﻟﻭﻻﺀ ﺍ ﻤﻲ ﻋﻠﻰ ﺃﻨﻪ ﻭﻻﺀ ﻴﺭ ﻤﺸﺭﻭﻁ ﺒﻴﻥ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻋﻠﻰ ﻋﻤﻭﻤﻬﻡ ،ﺒل ﻴﺠﺏ ﻓﻬﻤﻪ ﻋﻠﻰ ﺃﻨﻪ ﻭﻻﺀ ﻤﻨﻀﺒﻁ ﺒﻀﻭﺍﺒﻁ ﺼﺭﻴﺤﺔ ﻭﺍﻀﺤﺔ ﺤﺩﺩﻫﺎ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻓﻲ ﻤﻭﺍﻀﻊ ﻤﺨﺘﻠﻔﺔ .ﻓ ﻴﺎﺕ ﺍﻟﻜﺘﺎﺏ ﺘﺭﺒﻁ ﺍﻟﻭﻻﺀ ﺒﺎﻻﻟﺘﺯﺍﻡ ﺒﻤﺒﺎﺩ ﺍﻟﺭﺴﺎﻟﺔ ﻭﺍﻹﻴﻤﺎﻥ ﺒﺎﻟﺤﻕ ﺍﻟﺫﻱ ﺒﻴﻨﻪ ﺍﻟﻭﺤﻲ ،ﻭﺘﺤﺫﺭ ﻤﻥ ﺘﻭﻟﻲ ﺍﻟﺭﺍﻓﻀﻴﻥ ﻟﻠﺤﻕ ﻭﺍﻟﻤﻌﺎﺩﻴﻥ ﻟﻠﺭﺴﺎﻟﺔ : } ﻻ ﻴﺘﺨﺫ ﺍﻟﻤﺅﻤﻨﻭﻥ ﺍﻟﻜﺎﻓﺭﻴﻥ ﺃﻭﻟﻴﺎﺀ ﻤﻥ ﺩﻭﻥ ﺍﻟﻤﺅﻤﻨﻴﻥ { ]ﺁل ﻋﻤﺭﺍﻥ .[28 :
} ﻴﺎ ﺃﻴﻬﺎ ﺍﻟﺫﻴﻥ ﺁﻤﻨﻭﺍ ﻻ ﺘﺘﺨﺫﻭﺍ ﺍﻟﻴﻬﻭﺩ ﻭﺍﻟﻨﺼﺎﺭ ﺃﻭﻟﻴﺎﺀ ﺒﻌﻀﻬﻡ ﺃﻭﻟﻴﺎﺀ ﺒﻌ ﻭﻤﻥ ﻴﺘﻭﻟﻬﻡ ﻤﻨﻜﻡ ﻓ ﻨﻪ ﻤﻨﻬﻡ ،ﺇﻥ ﺍﷲ ﻻ ﻴﻬﺩﻱ ﺍﻟﻘﻭﻡ ﺍﻟﻅﺎﻟﻤﻴﻥ { ]ﺍﻟﻤﺎﺌﺩﺓ .[51 :
،
ﺒﻴﺩ ﺃﻥ ﺁﻴﺎﺕ ﺍﻟﻜﺘﺎﺏ ﻻ ﺘﺠﻌل ﺍﻟﻭﻻﺀ ﺍﻟﺴﻴﺎﺴﻲ ﺼﻨﻭﺍ ﻟﻠﻭﻻﺀ ﺍﻟﻌﻘﺩﻱ ،ﺒل ﺘﺭﺒﻁﻪ ﺃﻴﻀﺎ ﺒﺎﻟﺘﻀﺎﻤﻥ ﺍﻟﺩﺍﺨﻠﻲ ﻭﺍﻟﺘﻨﺎﺼﺭ ﻟﺘﺤﻘﻴﻕ ﻨﻅﺎﻡ ﺴﻴﺎﺴﻲ ﻋﺎﺩل .ﻟﺫﻟﻙ ﺘﺭﺒﻁ ﺁﻴﺎﺕ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻭﻻﺀ ﺒﺎﻟﺘﻔﺎﻨﻲ ﻟﺘﺤﻘﻴﻕ ﺍﻟﻌﺩل ،ﻭﺘﻨﻔﻲ ﻗﻴﺎﻡ ﻭﻻﺀ ﺒﻴﻥ ﺍﻟﻤﻬﺎﺠﺭﻴﻥ ﺍﻟﺫﻴﻥ ﺁﻟﻭﺍ ﻋﻠﻰ ﺃﻨﻔﺴﻬﻡ ﺍﻟﻨﻬﻭ ﺒﺘﺒﻌﺎﺕ ﺍﻟﺭﺴﺎﻟﺔ ﻭﺒﺫل ﺍﻟﻭﺴﻊ ﻟﺘﺤﻘﻴﻘﻬﺎ ،ﻭﺒﻴﻥ ﺍﻟﻤﺘﺨﻠﻔﻴﻥ ﺍﻟﺫﻴﻥ ﺁ ﺭﻭﺍ ﺍﻟﺴﻼﻤﺔ ﻭﺍﻟﺘﺯﺍﻡ ﺍﻟﺩﻴﺎﺭ ﻭﺍ ﻤﻭﺍل ﻋﻠﻰ ﺍﻟﻬﺠﺭﺓ .ﻜﻤﺎ ﺘﻨﻭ ﺍ ﻴﺎﺕ ﺇﻟﻰ ﻀﺭﻭﺭﺓ ﺘﻘﺩﻴﻡ ﺍﻻﻟﺘﺯﺍﻡ ﺒﺎﻟﻌﻬﻭﺩ ﻭﺍﻟﻤﻭﺍ ﻴﻕ ﻤﻊ ﻴﺭ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻋﻠﻰ ﺍﻻﻨﺘﺼﺎﺭ ﻟﻠﻤﺴﻠﻤﻴﻥ ﺍﻟﺫﻴﻥ
ــــــــــــــــــــــــــــــــــــ
)(1
ﻨﺴﺘﺨﺩﻡ ﻜﻠﻤﺔ ” ﺃﻤﻲ “ ﻫﻨﺎ ﻨﺴﺒﺔ ﺇﻟﻰ ﺍ ﻤﺔ ،ﻭﺫﻟﻙ ﺒﺤﺫﻑ ﺍﻟﺘﺎﺀ ﺍﻟﻤﺭﺒﻭﻁﺔ ﻭﺇﻀﺎﻓﺔ ﻴﺎﺀ ﺍﻟﻨﺴﺒﺔ. 103
ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﺩ .ﻟﺅﻱ ﺼﺎﻓﻲ
ﺁ ﺭﻭﺍ ﺍﻟﺴﻜﻭﻥ ﻋﻠﻰ ﺍﻟﺤﺭﻜﺔ ،ﻭﺍﻟﺭﻜﻭﻥ ﻋﻠﻰ ﺍﻟﻨﻬﻀﺔ ،ﻤﺎ ﻟﻡ ﻴﻨﻀﻤﻭﺍ ﺇﻟﻰ ﺍﻟﻨﻅﺎﻡ ﺍﻟﺴﻴﺎﺴﻲ ﺍﻹﺴﻼﻤﻲ :
} ﺇﻥ ﺍﻟﺫﻴﻥ ﺁﻤﻨﻭﺍ ﻭﻫﺎﺠﺭﻭﺍ ﻭﺠﺎﻫﺩﻭﺍ ﺒﺄﻤﻭﺍﻟﻬﻡ ﻭﺃﻨﻔﺴﻬﻡ ﻓﻲ ﺴﺒﻴل ﺍﷲ ،ﻭﺍﻟﺫﻴﻥ ﺁﻭﻭﺍ ﻭﻨﺼﺭﻭﺍ ﺃﻭﻟﺌﻙ ﺒﻌﻀﻬﻡ ﺃﻭﻟﻴﺎﺀ ﺒﻌ .ﻭﺍﻟﺫﻴﻥ ﺁﻤﻨﻭﺍ ﻭﻟﻡ ﻴﻬﺎﺠﺭﻭﺍ ﻤﺎﻟﻜﻡ ﻤﻥ ﻭﻻﻴﺘﻬﻡ ﻤﻥ ﺸﺊ ﺤﺘﻰ ﻴﻬﺎﺠﺭﻭﺍ ،ﻭﺇﻥ ﺍﺴﺘﻨﺼﺭﻭﻜﻡ ﻓﻲ ﺍﻟﺩﻴﻥ ﻓﻌﻠﻴﻜﻡ ﺍﻟﻨﺼﺭ ،ﺇﻻ ﻋﻠﻰ ﻗﻭﻡ ﺒﻴﻨﻜﻡ ﻭﺒﻴﻨﻬﻡ ﻤﻴ ﺎﻕ ،ﻭﺍﷲ ﺒﻤﺎ ﺘﻌﻤﻠﻭﻥ ﺒﺼﻴﺭ ،ﻭﺍﻟﺫﻴﻥ ﻜﻔﺭﻭﺍ ﺒﻌﻀﻬﻡ ﺃﻭﻟﻴﺎﺀ ﺒﻌ ﺇﻻ ﺘﻔﻌﻠﻭ ﺘﻜﻥ ﻓﺘﻨﺔ ﻓﻲ ﺍ ﺭ ﻭﻓﺴﺎﺩ ﻜﺒﻴﺭ { ]ﺍ ﻨﻔﺎل [73-72 :
ﺇﻥ ﻓﻬﻡ ﺍ ﺴﺎﺱ ﺍﻟ ﺎﻟﺙ ﻟﻠﻨﻅﺎﻡ ﺍﻟﺴﻴﺎﺴﻲ ،ﺍﻟﺘﻀﺎﻤﻥ ﺍ ﻤﻲ ﻭﺍﻟﻭﻻﺀ ﺍﻟﺘﻌﺎﻗﺩﻱ ،ﻴﺠﺏ ﺃﻥ ﻴﺘﻡ ﻤﻥ ﺨﻼل ﺭﺒﻁﻪ ﺒﺎ ﺴﺎﺴﻴﻥ ﺍ ﻭل ﻭﺍﻟ ﺎﻨﻲ ،ﺃﻱ ﺒﻤﺒﺩﺃﻱ ﺍﻟﺘﻌﺩﺩﻴﺔ ﺍﻟﻌﻘﺩﻴﺔ ﻭﺍﻟﺤﺭﻴﺔ ﺍﻟﻔﻜﺭﻴﺔ ،ﻻ ﺒﻤﻌﺯل ﻋﻨﻬﻤﺎ .ﻓﺎﻟﻭﻻﺀ ﺍﻟﺴﻴﺎﺴﻲ ﻻ ﻴﺴﺘﻨﺩ ﺇﻟﻰ ﺍﻟﻭﺤﺩﺓ ﺍﻟﻌﻘﺩﻴﺔ ﺒﻴﻥ ﺍﻟﻤﺴﻠﻤﻴﻥ ،ﺒل ﻴﺸﺘﺭﻁ ﺍﻟﺘﺯﺍﻡ ﺃﺼﺤﺎﺏ ﺍﻟﻌﻘﻴﺩﺓ ﺍﻟﻭﺍﺤﺩﺓ ﺒﺩﻋﻡ ﻭﺘﺄﻴﻴﺩ ﺍﻟﻨﻅﺎﻡ ﺍﻟﺴﻴﺎﺴﻲ ﺍﻟﻤﻨﺸﻭﺩ ﺒﺎﻟﻤﺎل ﻭﺍﻟﺠﻬﺩ ﻭﺍﻟﻨﻔﺱ .ﻟﺫﻟﻙ ﻻ ﻴﺼ ﺍﻟﻭﻻﺀ ﺍﻟﺴﻴﺎﺴﻲ ﺒﻴﻥ ﻋﻥ ﺍﻟﻘﻴﺎﻡ ﺒﺤﻤﺎﻴﺔ ﺍﻟﻨﻅﺎﻡ ﻭﻤﺨﺎﻟﻔﺔ ﻤﺒﺎﺩﺌﻪ ﺍﻟﺘﻲ ﻴﻘﻭﻡ ﺍﻟﻤﺴﻠﻤﻴﻥ ﺤﺎل ﺘﺭﺍﺨﻲ ﺍﻟﺒﻌ ﻋﻠﻴﻬﺎ .ﻜﺫﻟﻙ ﻻ ﻴﺼ ﺍﻟﻭﻻﺀ ﺍﻟﻌﻘﺩﻱ ﺇﺫﺍ ﺘﻌﺎﺭ ﻤﻊ ﺍﻟﻭﻻﺀ ﺍﻟﺴﻴﺎﺴﻲ.
ﺇﻥ ﺁﻴﺘﻲ ﺴﻭﺭﺓ ﺍ ﻨﻔﺎل ﺍ ﻨﻔﺘﻴﻥ ﺍﻟﺫﻜﺭ ﺘﺩﻋﻭﺍﻨﻨﺎ ﺇﻟﻰ ﺍﻟﻨﻅﺭ ﺇﻟﻰ ﺍﻟﻭﻻﺀ ﺍﻟﺴﻴﺎﺴﻲ ﻤﻥ ﺨﻼل ﺍﻟﺘﻨﺎﺼﺭ ﻭﺍﺤﺘﺭﺍﻡ ﺍﻟﻌﻬﻭﺩ ﻭﺍﻟﻤﻭﺍ ﻴﻕ ﺍﻟﻤﺅﺴﺴﺔ ﻟﻠﻌﻼﻗﺎﺕ ﺍﻟﺴﻴﺎﺴﻴﺔ .ﻭﻟﻌل ﻨﻅﺭﺓ ﻤﺘﻤﻌﻨﺔ ﻓﻲ ﺼﺤﻴﻔﺔ ﺍﻟﻤﺩﻴﻨﺔ) ، (1ﺍﻟﺘﻲ ﺸﻜﻠﺕ ﺍﻟﺩﺴﺘﻭﺭ ﺍﻟﺴﻴﺎﺴﻲ ﻟﻨﻅﺎﻡ ﺩﻭﻟﺔ ﺍﻟﻤﺩﻴﻨﺔ ﺍﻟﺘﻲ ﻗﺎﻤﺕ ﻋﻠﻰ ﻤﻴ ﺎﻕ ﺠﻤﻊ ﺍﻟﻤﺴﻠﻤﻴﻥ ﺍﻟﻴﻬﻭﺩ ،ﺘﺅﻜﺩ -ﺒﻤﺎ ﻻﻴﺩ ﻤﺠﺎﻻ ﻟﻠﺸﻙ -ﺍﻟﻁﺒﻴﻌﺔ ﺍﻟﺘﻌﺎﻗﺩﻴﺔ ﻻ ﺍﻟﻌﻘﺩﻴﺔ ﻟﻠﻭﻻﺀ ﺍﻟﺴﻴﺎﺴﻲ .ﻓﻘﺩ ﺃﺴﺴﺕ ﺍﻟﺼﺤﻴﻔﺔ ﻨﻅﺎﻤﺎ ﺴﻴﺎﺴﻴﺎ ﻗﺎﻡ ﻋﻠﻰ ﺍﻟﺘﻌﺎﻭﻥ ﻭﺍﻟﺘﻌﺎﻀﺩ ﺒﻴﻥ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻭﺍﻟﻴﻬﻭﺩ ،ﻭﺇﻥ ﻋﻠﻰ ﺍﻟﻴﻬﻭﺩ ﻨﻔﻘﺘﻬﻡ ﻭﻋﻠﻰ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻨﻔﻘﺘﻬﻡ .ﻭﺇﻥ ﺒﻴﻨﻬﻡ ﺍﻟﻨﺼﺭ ﻋﻠﻰ ﻤﻥ ﺤﺎﺭﺏ ﺃﻫل ﻫﺫ ﺍﻟﺼﺤﻴﻔﺔ ﻭﺇﻥ ﺒﻴﻨﻬﻡ ﺍﻟﻨﺼ ﻟﻜل ﻤﻥ ﻭﺍﻟﻨﺼﻴﺤﺔ ،ﻭﺍﻟﺒﺭ ﺩﻭﻥ ﺍﻹ ﻡ (1).ﻭﺍﻟﺘﺯﻤﺕ ﺒﺤﻔﻅ ﺍﻟﻤﺎل ﻭﺍﻟﻨﻔﺱ ﻭﺍﻟﻌﺭ ــــــــــــــــــــــــــــــــــــ
)(1 )(1
ﺍﻨﻅﺭ ﺍﺒﻥ ﻫﺸﺎﻡ ،ﺍﻟﺴﻴﺭﺓ ﺍﻟﻨﺒﻭﻴﺔ ،ﺘﺤﻘﻴﻕ ﻤﺼﻁﻔﻰ ﺍﻟﺴﻘﺎ ﻭﺭﻓﺎﻗﻪ )ﺩﺍﺭ ﺍﻟﻜﻨﻭﺯ ﺍ ﺩﺒﻴﺔ ،ﺩ .ﺕ ( ،ﻡ ، 1ﺹ .5-4 ﺍﻟﻤﺼﺩﺭ ﻨﻔﺴﻪ. 104
ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ
ﺍﻟﺩﻭﻟﺔ ﻭﺍﻟﻌﺎﻟﻤﻴﺔ ﺍﻟﺴﻴﺎﺴﻴﺔ
ﺩﺨل ﻤﻴ ﺎﻕ ﺍﻟﻤﺩﻴﻨﺔ ﻋﻠﻰ ﺍﺨﺘﻼﻑ ﻤﻠﻠﻬﻡ ﻭﻨﺤﻠﻬﻡ ” :ﻭﺇﻥ ﻴﻬﻭﺩ ﺍ ﻭﺱ ﻭﻤﻭﺍﻟﻴﻬﻡ ﻭﺃﻨﻔﺴﻬﻡ ﻋﻠﻰ ﻤ ل ﻤﺎ ﻫل ﻫﺫ ﺍﻟﺼﺤﻴﻔﺔ ،ﻤﻊ ﺍﻟﺒﺭ ﺍﻟﻤﺤ ﻤﻥ ﺃﻫل ﻫﺫ ﺍﻟﺼﺤﻴﻔﺔ “ (2).ﻭﺘﻌﻬﺩﺕ ﺒﺤﻤﺎﻴﺔ ﺍﻟﻤﻅﻠﻭﻡ ﻭﺍﻻﻨﺘﺼﺎﺭ ﻟﻪ ﻀﺩ ﻅﺎﻟﻤﻪ ﺩﻭﻥ ﺘﺨﺼﻴﺹ ﺃﻭ ﺍﺴﺘ ﻨﺎﺀ : ” ﻭﺇﻨﻪ ﻤﻥ ﻓﺘﻙ ﻓﺒﻨﻔﺴﻪ ﻓﺘﻙ ﻭﺃﻫل ﺒﻴﺘﻪ ﺇﻻ ﻤﻥ ﻅﻠﻡ “ ” ،ﻭﺇﻥ ﺍﻟﻨﺼﺭ ﻟﻠﻤﻅﻠﻭﻡ “) (3ﻭﻟﻡ ﺘﺸﺘﺭﻁ ﺩﺨﻭﻟﻬﻡ ﺍﻹﺴﻼﻡ ﺃﺴﺎﺴﺎ ﻟﻘﻴﺎﻡ ﻭﻻﺀ ﺴﻴﺎﺴﻲ ﻤﻌﻬﻡ .ﺒل ﺃ ﺒﺘﺕ ﺤﻘﻭﻗﻬﻡ ﺍﻟﻤﺎﻟﻴﺔ ﻭﺃﻤﻨﻬﻡ ﺍﻟﺸﺨﺼﻲ ” :ﻭﺇﻥ ﻴﻬﻭﺩ ﺒﻨﻲ ﻋﻭﻑ ﺃﻤﺔ ﻤﻊ ﺍﻟﻤﺅﻤﻨﻴﻥ ،ﻟﻠﻴﻬﻭﺩ ﺩﻴﻨﻬﻡ ﻭﻟﻠﻤﺴﻠﻤﻴﻥ ﺩﻴﻨﻬﻡ ،ﻤﻭﺍﻟﻴﻬﻡ ﻭﺃﻨﻔﺴﻬﻡ ،ﺇﻻ ﻤﻥ ﻅﻠﻡ ﺃﻭ ﺃ ﻡ ﻓ ﻨﻪ ﻻ ﻴﻭﺘ ” ﻴﻬﻠﻙ “ ﺇﻻ )( 4 ﻨﻔﺴﻪ ﻭﺃﻫل ﺒﻴﺘﻪ “.
) (4ﺍﻟﻌﺩﺍﻟﺔ ﺍﻟﻌﺎﻟﻤﻴﺔ :
ﺇﻥ ﺍﻟﻨﻅﺎﻡ ﺍﻟﺴﻴﺎﺴﻲ ﺍﻟﺫﻱ ﺘﺴﻌﻰ ﺍ ﻤﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻟﺘﺤﻘﻴﻘﻪ ﻨﻅﺎﻡ ﻋﺎﻟﻤﻲ ﻴﻘﻭﻡ ﻋﻠﻰ ﺃﺴﺎﺱ ﺍﻟﺭﺤﻤﺔ ،ﺍﻟﺘﻲ ﺠﻌﻠﻬﺎ ﺍﷲ ﺘﻌﺎﻟﻰ ﺍﻟﻤﻘﺼﺩ ﺍ ﺴﺎﺱ ﻤﻥ ﺍﻟﺭﺴﺎﻟﺔ ﺍﻟﻤﺤﻤﺩﻴﺔ ﺫﺍﺕ ﺍﻟﺘﻭﺠﻪ ﺍﻟﻌﺎﻟﻤﻲ : } ﻭﻤﺎ ﺃﺭﺴﻠﻨﺎﻙ ﺇﻻ ﺭﺤﻤﺔ ﻟﻠﻌﺎﻟﻤﻴﻥ { ]ﺍ ﻨﺒﻴﺎﺀ .[107 :
ﻭﺘﺘﺤﺩﺩ ﺍﻟﺭﺤﻤﺔ ﻓﻲ ﺍﻟﺠﺎﻨﺏ ﺍﻟﺴﻴﺎﺴﻲ ﺒ ﻗﺎﻤﺔ ﺍﻟﻘﺴﻁ ﻭﺍﻟﻌﺩل ﺒﻴﻥ ﺍﻟﻨﺎﺱ ﻭﺫﻟﻙ ﺒﺘﺄﺴﻴﺱ ﻨﻅﺎﻡ ﻴﺴﻤ ﺒﻘﻴﺎﻡ ﻋﻼﻗﺎﺕ ﻤﻥ ﺍﻻﺤﺘﺭﺍﻡ ﻟﻠﺤﻘﻭﻕ ﻭﺼﻴﺎﻨﺔ ﻟﻜﺭﺍﻤﺔ ﺍﻹﻨﺴﺎﻥ ، ﻭﺘﺄﺠﻴﺞ ﺩﻭﺍﻓﻊ ﺍﻟﺨﻴﺭ ﻭﺍﻟﺼﻼ ،ﺍﺴﺘﺠﺎﺒﺔ ﻤﺭ ﺍﷲ ﺍﻟﻌﻅﻴﻡ :
} ﻟﻘﺩ ﺃﺭﺴﻠﻨﺎ ﺭﺴﻠﻨﺎ ﺒﺎﻟﺒﻴﻨﺎﺕ ،ﻭﺃﻨﺯﻟﻨﺎ ﻤﻌﻬﻡ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﻤﻴﺯﺍﻥ ﻟﻴﻘﻭﻡ ﺍﻟﻨﺎﺱ ﺒﺎﻟﻘﺴﻁ { ]ﺍﻟﺤﺩﻴﺩ .[25 : ﻓﺎﻟﻘﺴﻁ ﻭﺍﻟﻌﺩل ،ﻻ ﺍﻟﺘﺤﻜﻡ ،ﻫﻭ ﺍﻟﻐﺎﻴﺔ ﺍ ﺴﺎﺴﻴﺔ ﻤﻥ ﺇﻗﺎﻤﺔ ﻨﻅﺎﻡ ﺴﻴﺎﺴﻲ ﻓﻲ ﺍﻟﻤﻨﻅﻭﺭ ﺍﻹﺴﻼﻤﻲ ﺫﻟﻙ ﺃﻥ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﺤﺭﻴﺹ ﻜل ﺍﻟﺤﺭﺹ ﻋﻠﻰ ﺇﻅﻬﺎﺭ ﺃﻥ ﺍﻟﻌﻼﻗﺔ ﺒﻴﻥ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻭ ﻴﺭﻫﻡ ﻤﻥ ﺍ ﻤﻡ ﻴﺠﺏ ﺃﻥ ﺘﻘﻭﻡ ﻋﻠﻰ ﺍﻻﺤﺘﺭﺍﻡ ﺍﻟﻤﺘﺒﺎﺩل ﻟﻠﺤﻘﻭﻕ ﻭﺍﻟﻭﺍﺠﺒﺎﺕ ،ﻭﻓﻲ ﻤﻘﺩﻤﺘﻬﺎ ﺍﻟﺤﻕ ﻓﻲ ﺍﺨﺘﻴﺎﺭ ﺍﻟﺘﺼﻭﺭﺍﺕ ﻭﺍﻟﻘﻴﻡ ،ﻭﻤﻤﺎﺭﺴﺘﻬﺎ
ــــــــــــــــــــــــــــــــــــ )(2 )(3 )(4
ﺍﻟﻤﺼﺩﺭ ﻨﻔﺴﻪ. ﺍﻟﻤﺼﺩﺭ ﻨﻔﺴﻪ. ﺍﻟﻤﺼﺩﺭ ﻨﻔﺴﻪ. 105
ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﺩ .ﻟﺅﻱ ﺼﺎﻓﻲ
ﻋﻠﻰ ﺃﺭ ﺍﻟﻭﺍﻗﻊ .ﻟﺫﻟﻙ ﻨﻬﻰ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻋﻥ ﺍﻟﻠﺠﻭﺀ ﺇﻟﻰ ﺍﻟﻘﻬﺭ ﻭﺍﻟﻔﻅﺎﻅﺔ ﻓﻲ ﺍﻟﺘﻌﺎﻤل ﻤﻊ ﻴﺭ ﺍﻟﻤﺴﻠﻤﻴﻥ ،ﻭﺩﻋﺎ ﺃﺘﺒﺎ ﺍﻟﺩﻴﻥ ﺍﻟﺤﻨﻴﻑ ﺇﻟﻰ ﺘﻭﺨﻲ ﺍﻹﺤﺴﺎﻥ ﻓﻲ ﺍﻟﺘﻌﺎﻤل ﻤﻊ ﺍ ﺨﺭ :
} ﻭﻻ ﺘﺠﺎﺩﻟﻭﺍ ﺃﻫل ﺍﻟﻜﺘﺎﺏ ﺇﻻ ﺒﺎﻟﺘﻲ ﻫﻲ ﺃﺤﺴﻥ ،ﺇﻻ ﺍﻟﺫﻴﻥ ﻅﻠﻤﻭﺍ ﻤﻨﻬﻡ ،ﻭﻗﻭﻟﻭﺍ ﺁﻤﻨﺎ ﺒﺎﻟﺫﻱ ﺃﻨﺯل ﺇﻟﻴﻨﺎ ﻭﺃﻨﺯل ﺇﻟﻴﻜﻡ ،ﻭﺇﻟﻬﻨﺎ ﻭﺇﻟﻬﻜﻡ ﻭﺍﺤﺩ ﻭﻨﺤﻥ ﻟﻪ ﻤﺴﻠﻤﻭﻥ { ]ﺍﻟﻌﻨﻜﺒﻭﺕ .[46 : ﻭﻓﻲ ﺩﻋﻭﺓ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﺍﻟﻤﺴﻠﻤﻴﻥ ﺇﻟﻰ ﺘﺄﻜﻴﺩ ﻭﺤﺩﺓ ﺍﻹﻟﻪ ﺍﻟﺘﻲ ﺘﺠﻤﻊ ﺍﻟﻤﺴﻠﻡ ﻭﺍﻟﻜﺘﺎﺒﻲ ﺘﻨﻭﻴﻪ ﺇﻟﻰ ﺃﻫﻤﻴﺔ ﺇﻴﺠﺎﺩ ﺃﺭﻀﻴﺎﺕ ﻤﺸﺘﺭﻜﺔ ﺒﻴﻥ ﺍ ﻤﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻭﺍ ﻤﻡ ﺍ ﺨﺭ ﻴﺘﻡ ﻋﻠﻴﻬﺎ ﻭﻤﻥ ﺨﻼﻟﻬﺎ ﺍﻟﺘﻌﺎﻭﻥ ﻭﺍﻟﺘﺭﺍﺤﻡ ،ﻭﻫﻭ ﺍﻟﻤﻌﻨﻰ ﺍﻟﺫﻱ ﻴﺘﻜﺭﺭ ﻓﻲ ﺴﻭﺭﺓ ﺁل ﻋﻤﺭﺍﻥ :
} ﻗل ﻴﺎ ﺃﻫل ﺍﻟﻜﺘﺎﺏ ﺘﻌﺎﻟﻭﺍ ﺇﻟﻰ ﻜﻠﻤﺔ ﺴﻭﺍﺀ ﺒﻴﻨﻨﺎ ﻭﺒﻴﻨﻜﻡ ﺃﻻ ﻨﻌﺒﺩ ﺇﻻ ﺍﷲ ﻭﻻ ﻨﺸﺭﻙ ﺒﻪ ﺸﻴﺌﺎ ،ﻭﻻ ﻴﺘﺨﺫ ﺒﻌﻀﻨﺎ ﺒﻌﻀﺎ ﺃﺭﺒﺎﺒﺎ ﻤﻥ ﺩﻭﻥ ﺍﷲ ،ﻓ ﻥ ﺘﻭﻟﻭﺍ ﻓﻘﻭﻟﻭﺍ ﺍﺸﻬﺩﻭﺍ ﺒﺄﻨﺎ ﻤﺴﻠﻤﻭﻥ { ]ﺁل ﻋﻤﺭﺍﻥ .[64 :
ﻜﺫﻟﻙ ﻨﺠﺩ ﺃﻥ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻴﺩﻋﻭ ﺍﻟﻤﺴﻠﻤﻴﻥ ﺇﻟﻰ ﺍﻟﺘﻌﺎﻴ ﺍﻟﺴﻠﻤﻲ ﻤﻊ ﺍ ﺨﺭﻴﻥ ﺍ ﻤﺭ ﺇﻟﻰ ﺍﷲ ﺤﺘﻰ ﺤﺘﻰ ﻋﻨﺩ ﻗﻴﺎﻡ ﺨﻼﻑ ﻅﺎﻫﺭ ﻓﻲ ﺍﻟﺘﺼﻭﺭ ﻭﺍﻟﻤﻌﺘﻘﺩ ،ﻭﺘﻔﻭﻴ ﻴﻅﻬﺭ ﺍﻟﺤﻕ ﻭﻴﺩﺤ ﺍﻟﺒﺎﻁل ،ﻭﺍﻻﺴﺘﻤﺭﺍﺭ ﻓﻲ ﺒﻴﺎﻥ ﺍﻟﺤﻕ ﻭﺩﻋﻭﺓ ﺍﻟﻨﺎﺱ ﺇﻟﻰ ﺍﻟﺘﻤﺴﻙ ﺒﺎﻟﻌﺩل ﺍﻟﺫﻱ ﺃﻤﺭ ﺒﻪ ﺍﷲ ﺘﻌﺎﻟﻰ :
} ﻟﻜل ﺃﻤﺔ ﻤﻨﺴﻜﺎ ﻫﻡ ﻨﺎﺴﻜﻭ ﻓﻼ ﻴﻨﺎﺯﻋﻨﻙ ﻓﻲ ﺍ ﻤﺭ ،ﻭﺍﺩ ﺇﻟﻰ ﺭﺒﻙ ﺇﻨﻙ ﻟﻌﻠﻰ ﻫﺩ ﻤﺴﺘﻘﻴﻡ ،ﻭﺇﻥ ﺠﺎﺩﻟﻭﻙ ﻓﻘل ﺍﷲ ﺃﻋﻠﻡ ﺒﻤﺎ ﺘﻌﻤﻠﻭﻥ ،ﺍﷲ ﻴﺤﻜﻡ ﺒﻴﻨﻜﻡ ﻴﻭﻡ ﺍﻟﻘﻴﺎﻤﺔ ﻓﻴﻤﺎ ﻜﻨﺘﻡ ﻓﻴﻪ ﺘﺨﺘﻠﻔﻭﻥ { ]ﺍﻟﺤﺞ .[69-67 : ﺒل ﻨﺠﺩ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻴﺩﻋﻭ ﺍﻟﻤﺴﻠﻤﻴﻥ ﺇﻟﻰ ﺍﻟﺘﻭﺍﻀﻊ ،ﻭﺘﺠﻨﺏ ﻭﺼﻑ ﺍﻟﺫﺍﺕ ﺒﺎﻟﺼﺩﻕ ﻭﺍﻟﻔﻼ ﻭﻭﺼﻑ ﺍ ﺨﺭ ﺒﺎﻟﻜﺫﺏ ﻭﺍﻟﺨﺴﺭﺍﻥ :
} ﻗل ﻤﻥ ﻴﺭﺯﻗﻜﻡ ﻤﻥ ﺍﻟﺴﻤﻭﺍﺕ ﻭﺍ ﺭ ،ﻗل ﺍﷲ ،ﻭﺇﻨﺎ ﺃﻭ ﺇﻴﺎﻜﻡ ﻟﻌﻠﻰ ﻫﺩ ﺃﻭ ﻓﻲ ﻀﻼل ﻤﺒﻴﻥ .ﻗل ﻻ ﺘﺴﺄﻟﻭﻥ ﻋﻤﺎ ﺃﺠﺭﻤﻨﺎ ﻭﻻ ﻨﺴﺄل ﻋﻤﺎ ﺘﻌﻤﻠﻭﻥ ،ﻗل ﻴﺠﻤﻊ ﺒﻴﻨﻨﺎ ﺭﺒﻨﺎ ﻡ ﻴﻔﺘ ﺒﻴﻨﻨﺎ ﺒﺎﻟﺤﻕ ﻭﻫﻭ ﺍﻟﻔﺘﺎ ﺍﻟﻌﻠﻴﻡ { ]ﺴﺒﺄ .[26-24 : 106
ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ
ﺍﻟﺩﻭﻟﺔ ﻭﺍﻟﻌﺎﻟﻤﻴﺔ ﺍﻟﺴﻴﺎﺴﻴﺔ
ﻭﺍﻀ ﺇﺫﺍ ﺃﻥ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻴﺭﻴﺩ ﺃﻥ ﻴﺘﻌﺎﻤل ﺍﻟﻤﺴﻠﻤﻭﻥ ﻤﻊ ﻴﺭﻫﻡ ﻤﻥ ﺨﻼل ﺍﻟﺤﻭﺍﺭ ﺍﻟﺤﺭ ،ﻭﻴﺭﻴﺩ ﺃﻥ ﻴﻅﻬﺭ ﺍﻟﺤﻕ ﻭﻴﻨﺘﺸﺭ ﺒﻴﻥ ﺍﻟﻨﺎﺱ ﻋﺒﺭ ﺍﻟﻘﻭﺓ ﺍﻟﺫﺍﺘﻴﺔ ﺍﻟﺘﻲ ﻴﻤﺘﻠﻜﻬﺎ ﻓﻲ ﺍﻟﺘﻐﻠﻐل ﺇﻟﻰ ﻗﻠﻭﺏ ﺍﻟﻨﺎﺱ ،ﻭﺘﺤﻘﻴﻕ ﻜﺭﺍﻤﺘﻬﻡ ﻭﻤﺼﺎﻟﺤﻬﻡ ،ﻻ ﻤﻥ ﺨﻼل ﺍﻟﻘﻬﺭ ﻭﺍﻟﺘﻨﻜﻴل .ﻟﺫﻟﻙ ﻓ ﻥ ﻤﻬﻤﺔ ﺍﻟﻨﻅﺎﻡ ﺍﻟﺴﻴﺎﺴﻲ ﺍﻟﺩﻓﺎ ﻋﻥ ﺤﺭﻴﺔ ﺍﻻﻋﺘﻘﺎﺩ ﻭﺍﻟﺘﻌﺒﻴﺭ ﻭﻤﻤﺎﺭﺴﺔ ﺍﻟﻘﻨﺎﻋﺎﺕ ،ﻭﺇﻴﺠﺎﺩ ﺠﻭ ﺼﺤﻲ ﻟﻠﺤﻭﺍﺭ ﻭﺘﺒﺎﺩل ﺍﻟﺭﺃﻱ ﻭﺇﻴﻀﺎ ﺍﻟﺤﺠﺔ ، ﻭﺒﺎﻟﺘﺎﻟﻲ ﻓ ﻥ ﻤﻬﻤﺔ ﺍﻟﺩﻭﻟﺔ ﻻ ﺘﺭﺘﺒﻁ ﻤﻥ ﻗﺭﻴﺏ ﺃﻭ ﺒﻌﻴﺩ ﺒﺤﺸﺩ ﺍﻟﺠﻴﻭ ﻭﺘﺠﻨﻴﺩ ﺍﻟﺠﻨﻭﺩ ﻟﻨﺸﺭ ﺍﻹﺴﻼﻡ ﻭﺇﻅﻬﺎﺭ ﻋﺒﺭ ﺍﻟﻘﺘﺎل ﺍﻟﻤﺴﻠ ،ﺒل ﺒﺎﻟﺘﺼﺩﻱ ﻟﻼﺴﺘﺒﺩﺍﺩ ﻭﺍﻟﻁﻐﻴﺎﻥ ، ﻭﻤﺤﺎﺭﺒﺔ ﺍ ﻨﻅﻤﺔ ﺍﻟﺘﻲ ﺘﻌﺘﻤﺩ ﺍﻟﺘﻨﻜﻴل ﻭﺍﻟﺘﺭﻭﻴﻊ ﻭﺘﻜﻤﻴﻡ ﺍ ﻓﻭﺍ ﻟﺘ ﺒﻴﺕ ﺴﻠﻁﺎﻨﻬﺎ ﻭﻓﺭ ﻋﻘﺎﺌﺩﻫﺎ.
ﺇﻥ ﺍﻟﺩﺭﺍﺴﺔ ﺍﻟﻤﺘﺄﻨﻴﺔ ﻟﺸﺭﻭﻁ ﺍﻟﻘﺘﺎل ﻭﻤﻘﺎﺼﺩ ﺍﻟﺠﻬﺎﺩ ﺘﻅﻬﺭ ﺃﻥ ﺍﻟﻘﻭﺓ ﻭﺍﻟﻌﻨﻑ ﻤﻭﺠﻬﺔ ﻀﺩ ﺍﻟﻘﻭﺓ ﻭﺍﻟﻌﻨﻑ ،ﺃ ﻀﺩ ﺍﻟﺩﻭل ﻭﺍﻟﺠﻤﺎﻋﺎﺕ ﺍﻟﺘﻲ ﺘﻠﺠﺄ ﺇﻟﻰ ﺍﻟﻘﻬﺭ ﻭﺍﻟﻌﺩﻭﺍﻥ ﻟﻔﺭ ﺍﻟﺴﻠﻁﺎﻥ ﻭﺍﻻﺴﺘﺌ ﺎﺭ ﺒﺎﻟﺴﻠﻁﺔ ﺍﻟﺴﻴﺎﺴﻴﺔ .ﻟﺫﻟﻙ ﻓ ﻨﻨﺎ ﻨﺭ ﺨﻁل ﺍﺩﻋﺎﺀ ﺃﻥ ﺎﻴﺔ ﺍﻟﺠﻬﺎﺩ ﻨﺸﺭ ﺍﻹﺴﻼﻡ ﺒﻴﻥ ﺍ ﻤﻡ ،ﻭﻨﻌﺘﻘﺩ ﺃﻨﻪ ﺍﺩﻋﺎﺀ ﻨﺠﻡ ﻋﻥ ﺴﻭﺀ ﻓﻬﻡ ﻟﻠﺤﻴ ﻴﺎﺕ ﺍﻟﺘﻲ ﻭﺍﻜﺒﺕ ﺤﺭﻜﺔ ﺍﻟﻔﺘ ﺍﻹﺴﻼﻤﻲ ﻓﺎﻟﺠﻬﺎﺩ ﻀﺩ ﺍﻟﻔﺭﺱ ﻭﺍﻟﺭﻭﻡ ﻟﻡ ﻴﻜﻥ ﻴﻬﺩﻑ ﺇﻟﻰ ﻨﺸﺭ ﺍﻹﺴﻼﻡ ،ﻜﻤﺎ ﻅﻥ ﺍﻟﺒﻌ ،ﺒل ﺇﻟﻰ ﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﺃﻨﻅﻤﺔ ﻤﺴﺘﺒﺩﺓ ﻓﺭﻀﺕ ﻨﻔﺴﻬﺎ ﺒﺎﻟﺤﺩﻴﺩ ﻭﺍﻟﻨﺎﺭ ﻭﺍﻋﺘﻤﺩﺕ ﺍﻟﻌﻨﻑ ﻭﺍﻟﺘﻨﻜﻴل ﻟﻠﺤﻴﻠﻭﻟﺔ ﺩﻭﻥ ﺘﺒﻴﺎﻥ ﺍﻟﺤﻕ ﻭﺍﻟﺩﻋﻭﺓ ﺇﻟﻴﻪ. ﺇﻥ ﺍﻟﻤﻭﻗﻑ ﺍﻹﺴﻼﻤﻲ ﺍ ﺼﻴل ﻤﻥ ﺍ ﺨﺭ ﻫﻭ ﺍﻟﺘﻌﺎﻴ ﺍﻟﺴﻠﻤﻲ ،ﻭﺍﺤﺘﺭﺍﻡ ﺍﻟﺤﻘﻭﻕ ،ﻭﺇﻴﺠﺎﺩ ﺃﺭﻀﻴﺎﺕ ﻤﺸﺘﺭﻜﺔ ﻟﻠﺘﺴﺎﺒﻕ ﻓﻲ ﺍﻟﺨﻴﺭﺍﺕ ،ﻭﻫﻭ ﺍﻟﻤﻭﻗﻑ ﺍﻟﺫﻱ ﺒﻴﻨﻪ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ،ﻭﺘﺠﻠﻰ ﻭﺍﻀﺤﺎ ﻓﻲ ﻤﻴ ﺎﻕ ﺍﻟﻤﺩﻴﻨﺔ ﻜﻤﺎ ﺃﻭﻀﺤﻨﺎ ﺁﻨﻔﺎ .ﻭﺍﺴﺘﻤﺭ ﺍﻟﻤﺴﻠﻤﻭﻥ ﻓﻲ ﻤﻭﻗﻔﻬﻡ ﻫﺫﺍ ﺇﻟﻰ ﺃﻥ ﺍﺨﺘﺎﺭ ﻴﻬﻭﺩ ﺍﻟﻤﺩﻴﻨﺔ ﺨﻴﺎﻨﺔ ﺍﻟﻌﻬﺩ ﻭﺍﻟﺘﺤﻠل ﻤﻥ ﺍﻟﻤﻴ ﺎﻕ ،ﻭﺍﻟﻭﻗﻭﻑ ﺇﻟﻰ ﺠﺎﻨﺏ ﻗﺭﻴ ،ﻭﺩﻋﻡ ﺍ ﺤﺯﺍﺏ ﺍﻟﻭ ﻨﻴﺔ ﻓﻲ ﺤﺭﺒﻬﺎ ﻀﺩ ﺍﻟﻤﺴﻠﻤﻴﻥ .ﻓﺘﺸﻴﺭ ﺍﻟﺭﻭﺍﻴﺎﺕ ﺍﻟﺘﺎﺭﻴﺨﻴﺔ ﺇﻟﻰ ﺃﻥ ﺍﻟﻤﻨﺎﻭﺸﺎﺕ ﺒﻴﻥ ﺍﻟﻴﻬﻭﺩ ﻭﺍﻟﻤﺴﻠﻤﻴﻥ ﺒﺩﺃﺕ ﻋﻘﺏ ﺩﺨﻭل ﻋﺒﺩ ﺍﷲ ﺒﻥ ﺴﻼﻡ ” ،ﺃﺤﺩ ﺃﺤﺒﺎﺭ ﺍﻟﻴﻬﻭﺩ ﺍﻟﺒﺎﺭﺯﻴﻥ“ ،ﻓﻲ ﺍﻟﺩﻴﻥ ﺍﻟﺠﺩﻴﺩ .ﻤﻤﺎ ﺤﺩﺍ ﺒﺎﻟﻴﻬﻭﺩ ﺇﻟﻰ ﺸﻥ ﺤﺭﺏ ﻜﻼﻤﻴﺔ ﻋﻠﻰ ﺍﻟﺭﺴﺎﻟﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺒﻐﻴﺔ ﺍﻟﺘﺸﻜﻴﻙ ﻓﻴﻬﺎ ﻭﺍﻟﺤﻴﻠﻭﻟﺔ ﺩﻭﻥ ﺩﺨﻭل ﻴﻬﻭﺩ ﺁﺨﺭﻴﻥ ﻓﻴﻬﺎ .ﻡ ﺘﺒﻊ ﺫﻟﻙ ﺘ ﻤﺭ ﺍﻟﻴﻬﻭﺩ ﻤﻊ ﻗﺭﻴ ﻭﺇﺭﺴﺎل ﻤﻤ ﻠﻴﻥ ﻋﻨﻬﻡ ﺇﻟﻰ ﺃﻋﺩﺍﺀ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻟﺘﺤﺭﻴﻀﻬﻡ ﻋﻠﻰ ﻤﻬﺎﺠﻤﺔ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻓﻲ ﺍﻟﻤﺩﻴﻨﺔ .ﻓﺄﺭﺴﻠﺕ ﺒﻨﻭ ﺍﻟﻨﻀﻴﺭ 107
ﺩ .ﻟﺅﻱ ﺼﺎﻓﻲ
ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﻭﻓﺩﺍ ﻤﻥ ﻗﺎﺩﺘﻬﺎ ﻴﺘﺯﻋﻤﻬﻡ ﺤﻴﻲ ﺒﻥ ﺃﺨﻁﺏ ،ﻭﺴﻼﻡ ﺒﻥ ﺃﺒﻲ ﺍﻟﺤﻘﻴﻕ ،ﻭﻜﻨﺎﻨﺔ ﺒﻥ ﺃﺒﻲ ﺍﻟﺤﻘﻴﻕ ﺇﻟﻰ ﻤﻜﺔ ﻟﻠﺘﻔﺎﻭ ﻤﻊ ﺯﻋﻤﺎﺀ ﻗﺭﻴ ﻭﺍﻟﺩﺨﻭل ﻤﻌﻬﻡ ﻓﻲ ﺘﺤﺎﻟﻑ ﻋﺴﻜﺭﻱ ﻀﺩ )( 1 ﺍﻟﻤﺴﻠﻤﻴﻥ.
ﻜﺫﻟﻙ ﻟﺠﺄ ﺍﻟﻤﺴﻠﻤﻭﻥ ﺇﻟﻰ ﻗﺘﺎل ﺍﻟﻔﺭﺱ ﻭﺍﻟﺭﻭﻡ ﺒﻌﺩ ﻓﺸل ﺠﻬﻭﺩﻫﻡ ﺍﻟﺴﻠﻤﻴﺔ ﻟﺩﻋﻭﺓ ﺍﻟﻘﺒﺎﺌل ﺍﻟﻌﺭﺒﻴﺔ ﻓﻲ ﺸﻤﺎل ﺍﻟﺠﺯﻴﺭﺓ .ﻓﻘﺩ ﻗﺘل ﺸﺭﺤﺒﻴل ﺒﻥ ﻋﺎﻤﺭ ﺍﻟﻐﺴﺎﻨﻲ ” ﺃﺤﺩ ﺯﻋﻤﺎﺀ ﺍﻟﻐﺴﺎﺴﻨﺔ “ ،ﺍﻟﺤﺎﺭﺙ ﺒﻥ ﻋﻤﻴﺭ ﺍﻟﺫﻱ ﺃﺭﺴﻠﻪ ﺭﺴﻭل ﺍﷲ ﺇﻟﻰ ﺍﻟﺒﺼﺭﺓ ﻹﻋﻼﻡ ﺍﻟﻨﺎﺱ ﺒﺎﻟﺩﻴﻥ ﺍﻟﺠﺩﻴﺩ .ﻜﻤﺎ ﻗﺘل ﺨﻤﺴﺔ ﺭﺴل ﺃﺭﺴﻠﻬﻡ ﺭﺴﻭل ﺍﷲ ﺇﻟﻰ ﺫﺍﺕ ﺍﻟﻁﻠ ﻟﺘﻌﻠﻴﻡ )( 2 ﺍﻟﻨﺎﺱ ﺍﻟﺩﻴﻥ ﺍﻟﺠﺩﻴﺩ.
ﻭﻴﺘﺄﻜﺩ ﺍﻟﻤﻭﻗﻑ ﺍﻹﺴﻼﻤﻲ -ﺍﻟﺩﺍﻋﻲ ﺇﻟﻰ ﻨﺸﺭ ﺍﻟﺤﻕ ﺒﺎﻟﺤﻭﺍﺭ ﻭﺍﻟﺤﻜﻤﺔ ،ﻭﻗﺼﺭ ﺤﺎﻻﺕ ﺍﺴﺘﺨﺩﺍﻡ ﺍﻟﻘﻭﺓ ﺍﻟﻌﺴﻜﺭﻴﺔ ﻓﻲ ﻭﺠﻪ ﺍ ﻨﻅﻤﺔ ﺍﻟﻤﺴﺘﺒﺩﺓ ﺍﻟﻌﺩﻭﺍﻨﻴﺔ ﺍﻟﺘﻲ ﺘﺴﺘﺨﺩﻡ ﺍﻟﺤﺩﻴﺩ ﻭﺍﻟﻨﺎﺭ ﻟﻔﺭ ﻨﻔﺴﻬﺎ -ﻋﻨﺩ ﺍﻋﺘﺒﺎﺭ ﻤﻭﻗﻑ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻤﻥ ﺍﻟﺤﺒﺸﺔ .ﻓﻌﻠﻰ ﺍﻟﺭ ﻡ ﻤﻥ ﺍﺴﺘﻤﺭﺍﺭ ﺍﻟﺤﺒﺸﺔ ﻓﻲ ﺍﻋﺘﻨﺎﻕ ﺍﻟﺩﻴﻥ ﺍﻟﻨﺼﺭﺍﻨﻲ ﻟﻡ ﻴﺩ ﺍﻟﻤﺴﻠﻤﻭﻥ ﺍﻟﺤﺒﺸﺔ ﻟﻘﺒﻭل ﺇﺤﺩ ﻼﺙ :ﺍﻹﺴﻼﻡ ﺃﻭ ﺍﻟﺠﺯﻴﺔ ﺃﻭ ﺍﻟﺴﻴﻑ -ﻭﻫﻲ ﺍﻟﺨﻴﺎﺭﺍﺕ ﺍﻟﻭﺤﻴﺩﺓ ﺍﻟﺘﻲ ﺘﻌﻁﻴﻬﺎ ﻨﻅﺭﻴﺔ ﺍﻟﺩﺍﺭﻴﻥ ” ،ﺩﺍﺭ ﺍﻹﺴﻼﻡ ﻭﺩﺍﺭ ﺍﻟﺤﺭﺏ“ ﻟﻐﻴﺭ ﺍﻟﻤﺴﻠﻤﻴﻥ ﺫﻟﻙ ﺃﻥ ﺍﻟﺤﺒﺸﺔ - ﻋﻠﻰ ﺨﻼﻑ ﺍﻟﻔﺭﺱ ﻭﺍﻟﺭﻭﻡ -ﻟﻡ ﻴﺴﺘﺨﺩﻤﻭﺍ ﺍﻟﺤﺩﻴﺩ ﻭﺍﻟﻨﺎﺭ ﻟﻠﺤﻴﻠﻭﻟﺔ ﺒﻴﻥ ﺍﻟﻨﺎﺱ ﻭﺍﻟﺩﻴﻥ ﺍﻟﺠﺩﻴﺩ ،ﺒل ﻨﺠﺩﻫﻡ ﻴﻔﺘﺤﻭﻥ ﺩﻴﺎﺭﻫﻡ ﻟﻠﻤﺴﻠﻤﻴﻥ ﺍﻟﺫﻴﻥ ﻟﺠﺄ ﺃ ﻠﻴﻬﻡ ﻓﺭﺍﺭﺍ ﻤﻥ ﺒﻁ ﺒل ﻨﺠﺩ ﺃﻥ ﺭﺴﻭل ﺍﷲ ﻴﻨﻬﻰ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻋﻥ ﻗﺘﺎل ﺍﻟﺤﺒﺸﺔ ﻭﺍﻟﺘﺭﻙ ﻁﺎﻟﻤﺎ ﻗﺭﻴ ﺤﺎﻓﻅﻭﺍ ﻋﻠﻰ ﺍﻟﻭﺩ ﻭﻟﻡ ﻴﺒﺩﺅﻭﺍ ﺍﻟﻤﺴﻠﻤﻴﻥ ﺒﻘﺘﺎل: ” ﺩﻋﻭﺍ ﺍﻟﺤﺒﺸﺔ ﻤﺎ ﻭﺩﻋﻭﻜﻡ ،ﻭﺍﺘﺭﻜﻭﺍ ﺍﻟﺘﺭﻙ ﻤﺎ ﺘﺭﻜﻭﻜﻡ “.
)( 1
ــــــــــــــــــــــــــــــــــــ )(1 )(2 )(1
ﺍﻟﻤﺼﺩﺭ ﻨﻔﺴﻪ ،ﻡ ، 2ﺹ 214 ﻜﺎﻤل ﺴﻼﻤﺔ ﺍﻟﺩﻗﺱ ،ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺩﻭﻟﻴﺔ ﻓﻲ ﺍﻹﺴﻼﻡ ) ﺠﺩﺓ :ﺩﺍﺭ ﺍﻟﺸﺭﻭﻕ ، ﺹ ، (1976 - 1396ﺹ .387 ، 288 - 287 ﺭﻭﺍ ﺃﺒﻭ ﺩﺍﻭﺩ ﻓﻲ ﺒﺎﺏ ” ﺍﻟﻨﻬﻲ ﻋﻥ ﺘﻬﻴﻴﺞ ﺍﻟﺘﺭﻙ ﻭﺍﻟﺤﺒﺸﺔ “ ﺤﺩﻴﺙ ﺭﻗﻡ ، 4303ﻭﺃﻭﺭﺩ ﻨﺎﺼﺭ ﺍﻟﺩﻴﻥ ﺍ ﻟﺒﺎﻨﻲ ﻓﻲ ﺼﺤﻴ ﺴﻨﻥ ﺃﺒﻲ ﺩﺍﻭﻭﺩ ﻭﻗﺎل ﻋﻨﻪ ” :ﺤﺴﻥ “ ﻟﻤﺯﻴﺩ ﻤﻥ ﺍﻟﺘﻔﺼﻴل ﻓﻲ ﻨﻅﺭﻴﺔ ﺍﻟﺤﺭﺏ ﻓﻲ ﺍﻹﺴﻼﻡ ﺍﻨﻅﺭ ﻤﻘﺎﻟﻨﺎ ” ﺍﻟﺴﻠﻡ ﻭﺍﻟﺤﺭﺏ “. War and peace in Islam" American Journal of Islamic Social Sciences (September 1988). 108
ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ
ﺍﻟﺩﻭﻟﺔ ﻭﺍﻟﻌﺎﻟﻤﻴﺔ ﺍﻟﺴﻴﺎﺴﻴﺔ
ﻭﻋﻠﻰ ﺍﻟﺭ ﻡ ﻤﻥ ﺃﻥ ﺍﻟﺤﺩﻴﺙ ﺍﻟﺴﺎﺒﻕ ﻻ ﻴﺭﻗﻰ ﺇﻟﻰ ﺩﺭﺠﺔ ﺍﻟﺤﺩﻴﺙ ﺍﻟﺼﺤﻴ ،ﻓ ﻥ ﺘﻭﺍﻓﻘﻪ ﻤﻊ ﻤﻭﻗﻑ ﺭﺴﻭل ﺍﷲ ﺍﻟﻌﻤﻠﻲ ﻤﻥ ﺍﻟﺤﺒﺸﺔ ،ﺍﻟﺘﺠﺭﺒﺔ ﺍﻟﺘﺎﺭﻴﺨﻴﺔ ﻟﻠﻤﺴﻠﻤﻴﻥ ﺍﻟﺘﻲ ﺘﺅﻜﺩ ﺍﻟﺘﺯﺍﻤﻬﻡ ﺒﺎﻟﻤﺒﺩﺃ ﺍﻟﺫﻱ ﻴﻨﻁﻭﻱ ﻋﻠﻴﻪ ﺍﻟﺤﺩﻴﺙ ،ﻴﺠﻌل ﻤﻨﻪ ﺩﻟﻴﻼ ﺁﺨﺭ ﻴﻌﻀﺩ ﻤﻘﻭﻟﺘﻨﺎ ﺃﻥ ﺍﻟﺘﻌﺎﻴ ﺍﻟﺴﻠﻤﻲ ،ﻭﺍﺤﺘﺭﺍﻡ ﺍﻟﺤﻘﻭﻕ ،ﻭﺍﻟﺘﺴﺎﺒﻕ ﺇﻟﻰ ﺍﻟﺨﻴﺭ ﻫﻭ ﺍﻟﻤﻭﻗﻑ ﺍﻹﺴﻼﻤﻲ ﺍ ﺼﻴل ﻤﻥ ﺍ ﺨﺭ.
)(5
ﺍﻹﻟﺯﺍﻡ ﺍﻟﺘﻌﺎﺭﻓﻲ :
ﻟﻌل ﻤﻥ ﺍ ﺴﺱ ﺍﻟﻤﻬﻤﺔ ﺍﻟﺘﻲ ﺘﻤﻴﺯ ﺍﻟﻨﻅﺎﻡ ﺍﻹﺴﻼﻤﻲ ﻋﻥ ﺃﻱ ﻨﻅﺎﻡ ﺩﻴﻨﻲ ﺃﻨﻪ ﻴﺭﻓ ﻓﺭ ﺃﺤﻜﺎﻡ ﺍﻟﺸﺭﻴﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻋﻠﻰ ﺍﻟﻤﺠﺘﻤﻊ ﺍﻟﻤﺩﻨﻲ ﻜﺎﻓﺔ ،ﻭﻴﺴﻤ ﺘﺒﺎ ﺍﻟﺩﻴﺎﻨﺎﺕ ﺍ ﺨﺭ ﺒﺘﻁﺒﻴﻕ ﺸﺭﺍﺌﻌﻬﻡ ﺍﻟﺨﺎﺼﺔ ﺒﻬﻡ :
} ﻭﺃﻨﺯﻟﻨﺎ ﺇﻟﻴﻙ ﺍﻟﻜﺘﺎﺏ ﺒﺎﻟﺤﻕ ﻤﺼﺩﻗﺎ ﻟﻤﺎ ﺒﻴﻥ ﻴﺩﻴﻪ ﻤﻥ ﺍﻟﻜﺘﺎﺏ ﻭﻤﻬﻴﻤﻨﺎ ﻋﻠﻴﻪ ﻓﺎﺤﻜﻡ ﺒﻴﻨﻬﻡ ﺒﻤﺎ ﺃﻨﺯل ﺍﷲ ﻭﻻ ﺘﺘﺒﻊ ﺃﻫﻭﺍﺀﻫﻡ ﻋﻤﺎ ﺠﺎﺀﻙ ﻤﻥ ﺍﻟﺤﻕ ﻟﻜل ﺠﻌﻠﻨﺎ ﻤﻨﻜﻡ ﺸﺭﻋﺔ ﻭﻤﻨﻬﺎﺠﺎ ﻭﻟﻭ ﺸﺎﺀ ﺍﷲ ﻟﺠﻌﻠﻜﻡ ﺃﻤﺔ ﻭﺍﺤﺩﺓ ﻭﻟﻜﻥ ﻟﻴﺒﻠﻭﻜﻡ ﻓﻲ ﻤﺎ ﺁﺘﺎﻜﻡ ﻓﺎﺴﺘﺒﻘﻭﺍ ﺍﻟﺨﻴﺭﺍﺕ ﺇﻟﻰ ﺍﷲ ﻤﺭﺠﻌﻜﻡ ﺠﻤﻴﻌﺎ ﻓﻴﻨﺒﺌﻜﻡ ﺒﻤﺎ ﻜﻨﺘﻡ ﻓﻴﻪ ﺘﺨﺘﻠﻔﻭﻥ { ]ﺍﻟﻤﺎﺌﺩﺓ .[48 :
ﺇﻥ ﺴﻴﺎﻕ ﺍ ﻴﺔ ﺍﻟﺴﺎﺒﻘﺔ ﻴﻭﻀ ﻟﻨﺎ ﺃﻥ ﻫﻴﻤﻨﺔ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺨﺎﺘﻡ ﻋﻠﻰ ﺍﻟﻜﺘﺏ ﺍﻟﺴﺎﺒﻘﺔ ﻫﻴﻤﻨﺔ ﺍﺤﺘﻭﺍﺀ ﻻ ﻫﻴﻤﻨﺔ ﺇﻟﻐﺎﺀ ،ﺒﻤﻌﻨﻰ ﺃﻥ ﺍﻟﺭﺴﺎﻟﺔ ﺍﻟﺨﺎﺘﻤﺔ ﻗﺩ ﺠﺎﺀﺕ ﻟﺘﺘﻤﻡ ﺍﻟﺭﺴﺎﻻﺕ ﺍﻟﺴﺎﺒﻘﺔ ،ﻭﺘﺼﺤ ﺍﻻﻨﺤﺭﺍﻓﺎﺕ ﻭﺍﻟﺘﺸﻭﻫﺎﺕ ﺍﻟﻁﺎﺭﺌﺔ ﻋﻠﻴﻬﺎ .ﺫﻟﻙ ﺃﻥ ﺍ ﻴﺔ ﺍﻟﻜﺭﻴﻤﺔ ﺘﺒﻴﻥ ﺃﻥ ﺍﷲ ﻗﺩ ﺠﻌل ﻟﻜل ﺃﻤﺔ ﺸﺭﻋﺘﻬﺎ ﻭﻤﻨﻬﺎﺠﻬﺎ ﺍﻟﺨﺎﺹ ﺒﻬﺎ ،ﻭﺃﻥ ﻤﺸﻴﺌﺘﻪ ﺍﻟﻌﻠﻴﺎ ﺍﻗﺘﻀﺕ ﺃﻥ ﻴﺒﻘﻰ ﺍﻟﻨﺎﺱ ﺃﻤﻤﺎ ﻤﺨﺘﻠﻔﺔ ،ﺘﺘﺴﺎﺒﻕ ﻓﻲ ﻓﻌل ﺍﻟﺨﻴﺭﺍﺕ ،ﻭﺃﻥ ﻻ ﻴﺘﺤﻭﻟﻭﺍ ﺇﻟﻰ ﺃﻤﺔ ﻭﺍﺤﺩﺓ ،ﺘﺤﻜﻤﻬﺎ ﺸﺭﻴﻌﺔ ﻭﺍﺤﺩﺓ .ﻭﺍﻨﻘﺴﺎﻡ ﺍﻟﻨﺎﺱ ﺇﻟﻰ ﺃﻤﻡ ﻤﺘﻨﺎﻓﺴﺔ ﻭﻤﺘﺴﺎﺒﻘﺔ ﺤﻘﻴﻘﺔ ﺃ ﺒﺘﻬﺎ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻭﺍﻋﺘﺒﺭﻫﺎ ﻤﺸﻴﺌﺔ ﺇﻟﻬﻴﺔ ﺩﺍﺌﻤﺔ ،ﻭﺃﻜﺩﺕ ﺃﻫﻤﻴﺘﻬﺎ ﺍﻟﺘﺠﺭﺒﺔ ﺍﻹﻨﺴﺎﻨﻴﺔ ﺍﻟﺘﺎﺭﻴﺨﻴﺔ .ﻓﺎﻨﻘﺴﺎﻡ ﺍﻟﻨﺎﺱ ﺇﻟﻰ ﺃﻤﻡ ﻭ ﻘﺎﻓﺎﺕ ﻤﺘﺩﺍﻓﻌﺔ ،ﻭﺘﺴﺎﺒﻘﻬﻡ ﻓﻲ ﺘﺤﺼﻴل ﺍﻟﺨﻴﺭ ﺠﺯﺀ ﺃﺼﻴل ﻤﻥ ﺁﻟﻴﺎﺕ ﺍﻟﺘﻁﻭﺭ ﺍﻟﺘﺎﺭﻴﺨﻲ ﻟ ﻨﺴﺎﻥ ،ﻭﺍﻻﺭﺘﻘﺎﺀ ﺍﻟﻌﻠﻤﻲ ﻭﺍﻟﺴﻴﺎﺴﻲ ﻭﺍﻟﻔﻜﺭﻱ ﻟﻸﻤﻡ.
ﻭﻋﻠﻴﻪ ﻓ ﻥ ﺍﻟﻨﻅﺎﻡ ﺍﻟﺴﻴﺎﺴﻲ ﺫﺍ ﺍﻟﺘﻭﺠﻪ ﺍﻟﻌﺎﻟﻤﻲ ﺍﻟﺫﻱ ﺘﺴﻌﻰ ﺍ ﻤﺔ ﻟﺘﺤﻘﻴﻘﻪ ﻨﻅﺎﻡ ﻴﻀﻡ ﺃﻤﻤﺎ ،ﺃﻭ ﺠﻤﺎﻋﺎﺕ ﻋﻘﺩﻴﺔ ﻤﻐﺎﻴﺭﺓ .ﻭﺒﺎﻟﺘﺎﻟﻲ ﻻ ﻴﺤﻕ ﻟﻸﻤﺔ ﺃﻥ ﺘﻁﺎﻟﺏ ﺒﻔﺭ ﺸﺭﻴﻌﺘﻬﺎ ﺒﻜل ﺘﻔﺎﺼﻴﻠﻬﺎ ﻋﻠﻰ ﺍﻟﻤﺠﺘﻤﻊ ﺍﻟﻤﺩﻨﻲ ﺒﺭﻤﺘﻪ ،ﺒل ﻴﺘﺤﺩﺩ ﺘﻁﺒﻴﻕ ﺍﻟﺸﺭﻴﻌﺔ ﻓﻲ ﺍﻟﺩﻭﺍﺌﺭ 109
ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﺩ .ﻟﺅﻱ ﺼﺎﻓﻲ
ﺍﻟﺘﻲ ﻴﻐﻠﺏ ﻓﻴﻬﺎ ﺍﻟﺭﺍ ﺒﻭﻥ ﻓﻲ ﺘﻁﺒﻴﻘﻬﺎ ،ﻭﻴﺴﻭﺩﻫﺎ ﺍﻟﻤﻘﺘﻨﻌﻭﻥ ﺒﺄﻭﻟﻭﻴﺘﻬﺎ .ﻭﺒﺘﻌﺒﻴﺭ ﺃﺩﻕ ﻨﻘﻭل ﺇﻥ ﺘﻁﺒﻴﻕ ﺃﺤﻜﺎﻡ ﻤﺴﺘﻤﺩﺓ ﻤﻥ ﺍﻟﺸﺭﻴﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺭﻫﻴﻥ ﺒﺎﻟﺘﺯﺍﻡ ﺠﻤﻬﻭﺭ ﺍﻟﻨﺎﺱ ﺍﻟﺨﺎﻀﻌﻴﻥ ﺤﻜﺎﻤﻬﺎ ﺒﻘﻴﻡ ﺍﻹﺴﻼﻡ ﻭﻤﻘﺎﺼﺩ ﺍﻟﺘﻨﺯﻴل .ﻭﺒﺎﻟﺘﺎﻟﻲ ﻻ ﻴﺤﻕ ﻱ ﺃﻗﻠﻴﺔ ﺇﺴﻼﻤﻴﺔ ﻓﻲ ﻤﺠﺘﻤﻊ ﻤﺎ ﺃﻥ ﺘﻁﺎﻟﺏ ﺒﺘﻁﺒﻴﻕ ﺍﻟﺸﺭﻴﻌﺔ ﻭﻓﺭﻀﻬﺎ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﺒﻘﻭﺓ ﺍﻟﺤﺩﻴﺩ ، ﺒل ﻴﻠﺯﻤﻬﺎ ﺍﻟﻌﻤل ﻟﺠﻌل ﻤﺒﺎﺩ ﺍﻹﺴﻼﻡ ﻭﻗﻴﻤﻪ ﻋﺭﻓﺎ ﻤﻘﺒﻭﻻ ﻋﻨﺩ ﺍﻟﻨﺎﺱ. ﺇﻥ ﺍﺴﺘﻘﺭﺍﺀ ﺁﻴﺎﺕ ﺍﻟﻜﺘﺎﺏ ﻴﺒﻴﻥ ﻟﻨﺎ ﺃﻥ ﺍﻟﻘﺭﺁﻥ ﻴﺤﺼﺭ ﻋﻤﻠﻴﺔ ﻓﺭ ﺍ ﺤﻜﺎﻡ ﺒﺎﻟﻘﻴﻡ ﺍﻟﺘﻲ ﺃﺼﺒﺤﺕ ﻋﺭﻓﺎ ﺒﻴﻥ ﺍﻟﻨﺎﺱ ،ﻭﺘﻌﺎﺭﻓﻭﺍ ﻋﻠﻴﻬﺎ ﻭﻗﺒﻠﻭﻫﺎ .ﻟﺫﻟﻙ ﻴﺭﺒﻁ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﺒﻴﻥ ﻓﻌل ” ﺍ ﻤﺭ “ ،ﺍﻟﺫﻱ ﻴﻘﺘﻀﻲ ﺍﻹﻟﺯﺍﻡ ،ﺒﺄﻤﻭﺭ ﻼ ﺔ :
) (1ﺍﻟﻤﻌﺭﻭﻑ ﺃﻭ ﺍﻟﻌﺭﻑ. ) (2ﺍﻟﻌﺩل ﻭﺍﻟﻘﺴﻁ.
) (3ﺃﺩﺍﺀ ﺤﻘﻭﻕ ﺍﻟﻨﺎﺱ ﺇﻟﻰ ﺍﻟﻨﺎﺱ.
ﺒﻴﻨﻤﺎ ﻴﺠﻌل ﺍﻟﺩﻋﻭﺓ ﺍﻟﺴﺒﻴل ﺍﻟﻭﺤﻴﺩ ﻟﻨﻘل ﻗﻴﻡ ﺍﻟﺤﻕ ﻭﺍﻟﺨﻴﺭ
} ﻭﻟﺘﻜﻥ ﻤﻨﻜﻡ ﺃﻤﺔ ﻴﺩﻋﻭﻥ ﺇﻟﻰ ﺍﻟﺨﻴﺭ ﻭﻴﺄﻤﺭﻭﻥ ﺒﺎﻟﻤﻌﺭﻭﻑ ﻭﻴﻨﻬﻭﻥ ﻋﻥ ﺍﻟﻤﻨﻜﺭ ﻭﺃﻭﻟﺌﻙ ﻫﻡ ﺍﻟﻤﻔﻠﺤﻭﻥ { ]ﺁل ﻋﻤﺭﺍﻥ .[104 :
} ﻜﻨﺘﻡ ﺨﻴﺭ ﺃﻤﺔ ﺃﺨﺭﺠﺕ ﻟﻠﻨﺎﺱ ،ﺘﺄﻤﺭﻭﻥ ﺒﺎﻟﻤﻌﺭﻭﻑ ﻭﺘﻨﻬﻭﻥ ﻋﻥ ﺍﻟﻤﻨﻜﺭ ﻭﺘﺅﻤﻨﻭﻥ ﺒﺎﷲ { ]ﺁل ﻋﻤﺭﺍﻥ .[110 : } ﺨﺫ ﺍﻟﻌﻔﻭ ﻭﺍﻤﺭ ﺒﺎﻟﻌﺭﻑ ﻭﺃﻋﺭ
ﻋﻥ ﺍﻟﺠﺎﻫﻠﻴﻥ { ]ﺍ ﻋﺭﺍﻑ .[199 :
} ﻫل ﻴﺴﺘﻭﻱ ﻫﻭ ﻭﻤﻥ ﻴﺄﻤﺭ ﺒﺎﻟﻌﺩل ﻭﻫﻭ ﻋﻠﻰ ﺼﺭﺍﻁ ﻤﺴﺘﻘﻴﻡ { ]ﺍﻟﻨﺤل .[76 : } ﻭﻴﻘﺘﻠﻭﻥ ﺍﻟﺫﻴﻥ ﻴﺄﻤﺭﻭﻥ ﺒﺎﻟﻘﺴﻁ ﻤﻥ ﺍﻟﻨﺎﺱ { ]ﺁل ﻋﻤﺭﺍﻥ .[21 :
ﻓﺎﻹﺌﺘﻤﺎﻥ ﺒﻴﻥ ﺍﻟﻨﺎﺱ ﻴﻨﺤﺼﺭ ﻓﻘﻁ ﻓﻴﻤﺎ ﺃﺼﺒ ﻤﻌﺭﻭﻓﺎ ﺒﻴﻨﻬﻡ ﻭﻋﺭﻓﺎ ﻤﺘﺒﻌﺎ ﻋﻨﺩﻫﻡ. ﺃﻤﺎ ﻤﺎ ﺨﺭ ﻋﻥ ﺍﻟﻌﺭﻑ ﻤﻥ ﺍﻟﺤﻕ ﻭﺍﻟﺨﻴﺭ ﻓﺘﺘﺤﺩﺩ ﻤﺴﺌﻭﻟﻴﺔ ﺍ ﻤﺔ ﻓﻲ ﺍﻟﺩﻋﻭﺓ ﺇﻟﻴﻪ ﻭﺘﺒﻠﻴﻐﻪ ﺇﻟﻰ ﺍﻟﻨﺎﺱ ﺒﺎﻟﺤﻜﻤﺔ ﻭﺍﻟﻤﻭﻋﻅﺔ ﺍﻟﺤﺴﻨﺔ.
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ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ
ﺍﻟﺩﻭﻟﺔ ﻭﺍﻟﻌﺎﻟﻤﻴﺔ ﺍﻟﺴﻴﺎﺴﻴﺔ
ﺎﻟ ﺎ :ﺍﻟﺒﻨﻴﺔ ﺍﻟﺴﻠﻁﻭﻴﺔ ﻭﺍﻟﻤﺸﺎﺭﻜﺔ ﺍﻟﺴﻴﺎﺴﻴﺔ : ﻴﻤﻜﻨﻨﺎ ﺍﻨﻁﻼﻗﺎ ﻤﻥ ﺍﻟﻤﺒﺎﺩ ﺍﻟﻜﻠﻴﺔ ﺍﻟﺨﻤﺴﺔ ،ﺍﻟﻤﺴﺘﻤﺩﺓ ﻤﻥ ﻨﺼﻭﺹ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺘﺠﺭﺒﺔ ﺍﻟﺴﻴﺎﺴﻴﺔ ﻓﻰ ﺍﻟﻌﻬﺩ ﺍﻟﻨﺒﻭﻱ ،ﺃﻥ ﻨﻨﺘﻘل ﻟﺘﺤﺩﻴﺩ ﺍﻟﺒﻨﻴﺔ ﺍﻟﺴﻠﻁﻭﻴﺔ ﻓﻲ ﻨﻅﺎﻡ ﺍﻹﺴﻼﻡ ﺍﻟﺴﻴﺎﺴﻲ ،ﻭﺍﻟﻘﻭﺍﻋﺩ ﺍﻹﺠﺭﺍﺌﻴﺔ ﺍﻟﻀﺎﺒﻁﺔ ﻟﻠﻔﻌل ﺍﻟﺴﻴﺎﺴﻲ ﻓﻴﻪ.
ﺇﻥ ﺍﻟﺨﻼﺼﺔ ﺍ ﺴﺎﺴﻴﺔ ﺍﻟﻤﺴﺘﻤﺩﺓ ﻤﻥ ﺍﻟﻤﺒﺎﺩ ﺍﻟﻜﻠﻴﺔ ﺃﻥ ﺍﻟﺒﻨﻴﺔ ﺍﻟﺴﻠﻁﻭﻴﺔ ” ﺍﻟﺩﻭﻟﺔ “ ﺍﻹﺴﻼﻤﻴﺔ ﻨﻅﺎﻡ ﺴﻴﺎﺴﻲ ﺫﻭ ﺘﻭﺠﻪ ﻋﺎﻟﻤﻲ :ﺒﻤﻌﻨﻰ ﺃﻥ ﻫﺫﺍ ﺍﻟﻨﻅﺎﻡ ﻻ ﻴﺭﺘﺒﻁ ﺒﺘﺤﻘﻴﻕ ﺍﻟﻤﺼﺎﻟ ﺍﻟﻘﻭﻤﻴﺔ ﻱ ﺠﻤﺎﻋﺔ ﺴﻜﺎﻨﻴﺔ ﻤﺤﺩﺩﺓ ﻋﻠﻰ ﺤﺴﺎﺒﺎﺕ ﺍﻟﺠﻤﺎﻋﺎﺕ ﺍ ﺨﺭ ،ﺒل ﻴﻠﺘﺯﻡ ﺒﺘﺤﻘﻴﻕ ﻤﻨﺎ ﺴﻴﺎﺴﻲ ﻴﺴﻤ ﺒﻘﻴﺎﻡ ﻋﻼﻗﺎﺕ ﺘﻌﺎﻭﻥ ﻭﺘﻔﺎﻫﻡ ﺒﻴﻥ ﺠﻤﻴﻊ ﺍﻟﺠﻤﺎﻋﺎﺕ ﺍﻟﺴﻜﺎﻨﻴﺔ ﺍﻟﻤﺸﻜﻠﺔ ﻟﺒﻨﻴﺎﻨﻪ ﺍﻟﻌﺎﻡ .ﻜﺫﻟﻙ ﻻ ﻴﺭﺘﺒﻁ ﺍﻟﻨﻅﺎﻡ ﺍﻹﺴﻼﻤﻲ ﺒﺘﻁﺒﻴﻕ ﺍ ﺤﻜﺎﻡ ﻭﺍﻟﺸﺭﺍﺌﻊ ﺍﻹﺴﻼﻤﻴﺔ ﻋﻠﻰ ﺍﻟﺠﻤﻴﻊ ،ﺒل ﻴﺘﻴ ﺍﻟﻤﺠﺎل -ﻜﻤﺎ ﺒﻴﻨﺎ -ﻟﺠﻤﻴﻊ ﺍﻟﺠﻤﺎﻋﺎﺕ ﺍﻟﺩﻴﻨﻴﺔ ﻭﺍﻟﻌﻘﺩﻴﺔ ﻜﻲ ﺘﻁﺒﻕ ﺍ ﺤﻜﺎﻡ ﺍﻟﺨﺎﺼﺔ ﺒﻬﺎ.
ﻭﺒﻁﺒﻴﻌﺔ ﺍﻟﺤﺎل ﻓ ﻥ ﻋﺎﻟﻤﻴﺔ ﺍﻟﻨﻅﺎﻡ ﺍﻹﺴﻼﻤﻲ ﻻ ﺘﻘﺘﻀﻲ ﻀﺭﻭﺭﺓ ﺃﻥ ﻴﺭﺘﺒﻁ ﻗﻴﺎﻤﻪ ﺒﺎﻤﺘﺩﺍﺩ ﺭﻗﻌﺘﻪ ﻋﺒﺭ ﺍﻟﻌﺎﻟﻡ ،ﺒل ﺘﺘﻁﻠﺏ ﺃﻥ ﻴﺘﺠﺎﻭﺯ ﺍﻫﺘﻤﺎﻤﻪ ﺍﻟﻤﺼﺎﻟ ﺍﻟﻘﻭﻤﻴﺔ ﺍﻟﻀﻴﻘﺔ ، ﻭﺃﻥ ﺘﻤﺘﺩ ﻤﻘﺎﺼﺩ ﻟﺘﻌﻡ ﻨﻭ ﺍﻹﻨﺴﺎﻥ .ﻨﻌﻡ ﻴﻤﻜﻥ ﻟﻨﻅﺎﻡ ﺇﺴﻼﻤﻲ ﻋﺎﻟﻤﻲ ﺃﻥ ﻴﻘﻭﻡ ﻋﻠﻰ ﻤﺴﺎﺤﺔ ﺠﻐﺭﺍﻓﻴﺔ ﻤﺤﺩﻭﺩﺓ ،ﻭﻴﺸﻤل ﺸﺭﻴﺤﺔ ﺴﻜﺎﻨﻴﺔ ﺼﻐﻴﺭﺓ ﻤﻥ ﺒﻨﻲ ﺍﻟﺒﺸﺭ ،ﻟﻜﻥ ﻁﺒﺎﺌﻊ ﺍ ﺸﻴﺎﺀ ﻭﺍﻟﺨﺒﺭﺓ ﺍﻟﺘﺎﺭﻴﺨﻴﺔ ﻟ ﻨﺴﺎﻥ ﺘﺠﻌﻠﻨﺎ ﻨﻌﺘﻘﺩ ﺃﻥ ﻨﻅﺎﻤﺎ ﻫﺫﺍ ﺸﺄﻨﻪ ﻜﻔﻴل ﺒﺎﻜﺘﺴﺎﺏ ﺘﺄﻴﻴﺩ ﺠﻤﺎﻋﺎﺕ ﺴﻜﺎﻨﻴﺔ ﻤﺘﺯﺍﻴﺩﺓ ،ﻟﻴﻤﺘﺩ ﺴﻠﻁﺎﻨﻪ ﺘﺩﺭﻴﺠﻴﺎ ﻓﻴﺸﻤل ﺃﺼﻘﺎﻋﺎ ﺸﺎﺴﻌﺔ ﻤﻥ ﺍﻟﺒﺴﻴﻁﺔ.
ﺇﻥ ﻨﻅﺭﺓ ﻤﺘﺄﻨﻴﺔ ﻟﻘﻴﺎﻡ ﺍﻟﻨﻅﺎﻡ ﺍﻟﺴﻴﺎﺴﻲ ﺍﻹﺴﻼﻤﻲ ﺍ ﻭل ،ﻤﻤ ﻼ ﺒﺩﻭﻟﺔ ﺍﻟﻤﺩﻴﻨﺔ ، ﺘﻅﻬﺭ ﺒﻭﻀﻭ ﺍﻟﻁﺒﻴﻌﺔ ﺍﻟﻌﺎﻟﻤﻴﺔ ﻟﺫﻟﻙ ﺍﻟﻨﻅﺎﻡ ﺤﺘﻰ ﻋﻨﺩﻤﺎ ﺍﻨﺤﺼﺭﺕ ﺤﺩﻭﺩ ﺍﻟﺴﻴﺎﺴﻴﺔ ﺒﺎﻟﺤﺩﻭﺩ ﺍﻟﺠﻐﺭﺍﻓﻴﺔ ﻟﻤﺩﻴﻨﺔ ﻴ ﺭﺏ ﻋﻘﻴﺏ ﻫﺠﺭﺓ ﺭﺴﻭل ﺍﷲ ﺇﻟﻴﻬﺎ .ﻓﺩﻭﻟﺔ ﺍﻟﻤﺩﻴﻨﺔ -ﻜﻤﺎ ﻨﻬﺎ ﻀﻤﺕ ﺒﻴﻥ ﺠﻨﺒﺎﺘﻬﺎ ﺠﻤﺎﻋﺎﺕ ﺴﻴﺎﺴﻴﺔ ﻭ ﻘﺎﻓﻴﺔ ﻤﺘﺒﺎﻴﻨﺔ ﺃﺸﺭﻨﺎ ﺁﻨﻔﺎ -ﺩﻭﻟﺔ ﻋﺎﻟﻤﻴﺔ ﺘﻭﺤﺩﺕ ﻭﻓﻕ ﻤﻴ ﺎﻕ ﺍﻟﻤﺩﻴﻨﺔ ،ﺍﻟﺫﻱ ﺃﻜﺩ ﺍﻟﺘﺯﺍﻡ ﺍﻟﺠﻤﻴﻊ ﺒﻤﺠﻤﻭﻋﺔ ﻤﻥ ﺍﻟﻤﺒﺎﺩ ﺍﻟﻜﻠﻴﺔ ﺍﻟﺭﺍﻤﻴﺔ ﺇﻟﻰ ﺘﺤﻘﻴﻕ ﺃﻤﻥ ﻭﻜﺭﺍﻤﺔ ﻭﻤﺼﺎﻟ ﺠﻤﻴﻊ ﺍﻟﻤﻨﻁﻭﻴﻥ ﺘﺤﺕ ﻟﻭﺍﺌﻪ ،ﺩﻭﻥ ﺘﻤﻴﻴﺯ ﺒﻴﻥ ﻤﻭﺍﻁﻨﻲ ﺍﻟﺩﻭﻟﺔ ﻋﻠﻰ ﺃﺴﺎﺱ ﻋﺭﻗﻲ ﺃﻭ ﻗﻭﻤﻲ ﺃﻭ ﺩﻴﻨﻲ .ﻜﻤﺎ ﻨﺭ ﻜﺫﻟﻙ ﺃﻥ ﺍﻟﻁﺒﻴﻌﺔ ﺍﻟﻌﺎﻟﻤﻴﺔ ﻟﺩﻭﻟﺔ ﺍﻟﻤﺩﻴﻨﺔ ﻫﻲ ﺍﻟﺘﻲ ﻤﻜﻨﺕ ﺍﻟﻨﻅﺎﻡ ﺍﻹﺴﻼﻤﻲ ﻤﻥ ﺍﻻﻨﺘﺸﺎﺭ ﺍﻟﺴﺭﻴﻊ 111
ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﺩ .ﻟﺅﻱ ﺼﺎﻓﻲ
ﻭﺍﻜﺘﺴﺎﺏ ﺩﻋﻡ ﻭﺘﺄﻴﻴﺩ ﺍﻟﺠﻤﺎﻋﺎﺕ ﺍﻟﺴﻜﺎﻨﻴﺔ ﺍﻟﺘﻲ ﺘﺤﺭﺭﺕ ﻤﻥ ﻭﻁﺄﺓ ﺍﻟﺩﻭﻟﺘﻴﻥ ﺍﻟﻔﺎﺭﺴﻴﺔ ﻭﺍﻟﺭﻭﻤﻴﺔ.
ﻭﺴﻭﺍﺀ ﺍﻤﺘﺩﺕ ﺍﻟﺩﻭﻟﺔ ﺇﻟﻰ ﺃﺼﻘﺎ ﺸﺎﺴﻌﺔ ﺃﻭ ﺍﻨﺤﺼﺭﺕ ﻓﻲ ﺇﻗﻠﻴﻡ ﻤﺤﺩﻭﺩ ،ﻓ ﻥ ﺘﺤﻘﻴﻕ ﺍﻟﻤﺒﺎﺩ ﺍﻟﺴﻴﺎﺴﻴﺔ ﺍﻟﻜﻠﻴﺔ ﻴﺘﻁﻠﺏ ﺘﻭﺯﻴﻊ ﺍﻟﺴﻠﻁﺔ ﺍﻟﺴﻴﺎﺴﻴﺔ ﻋﻠﻰ ﻤﺴﺘﻭﻴﻴﻥ :ﺃﻓﻘﻲ ﻭﻋﻤﻭﺩﻱ .ﺃﻓﻘﻴﺎ :ﻴﻠﺯﻡ ﺘﻘﺴﻴﻡ ﺍﻟﺴﻠﻁﺎﺕ ﻭﻓﻕ ﺩﻭﺍﺌﺭ ﺍﻫﺘﻤﺎﻡ ﻭﻋﻤل ﻤﺤﺩﺩﺓ ﺇﻟﻰ ﺃﺠﻬﺯﺓ ﻤﺴﺘﻘﻠﺔ ﻴﺘﺤﻤل ﻜل ﻤﻨﻬﺎ ﻤﺴﺅﻭﻟﻴﺔ ﻤﺘﺎﺒﻌﺔ ﺍﻟﻘﻀﺎﻴﺎ ﺍﻟﻤﺘﻌﻠﻘﺔ ﻓﻲ ﻜل ﺩﺍﺌﺭﺓ ﻤﻥ ﺘﻠﻙ ﺍﻟﺩﻭﺍﺌﺭ ﻋﻠﻰ ﺤﺩﺓ ،ﻭﺒﺤﻴﺙ ﻴﻤﻜﻥ ﻜل ﻤﻨﻬﺎ ﻤﻥ ﻤﺭﺍﻗﺒﺔ ﻤﻤﺎﺭﺴﺎﺕ ﺍ ﺠﻬﺯﺓ ﺍ ﺨﺭ ﻟﻠﺘﺄﻜﺩ ﻤﻥ ﺍﻨﻀﺒﺎﻁﻬﺎ ﺒﺎﻟﻘﻭﺍﻨﻴﻥ ﺍﻟﻤﻌﺘﻤﺩﺓ ﻭﺍﻟﻤﺼﺎﻟ ﺍﻟﻌﺎﻤﺔ ،ﻭﺍﻟﺤﻴﻠﻭﻟﺔ ﺩﻭﻥ ﺤﺩﻭﺙ ﺘﺠﺎﻭﺯﺍﺕ ﺘﺨل ﻓﻲ ﻋﻤل ﺃﺠﻬﺯﺓ ﺍﻟﺩﻭﻟﺔ ﺍﻟﺭﺴﻤﻴﺔ ،ﺃﻭ ﺘﺅﺩﻱ ﺇﻟﻰ ﺍﻨﺤﺭﺍﻑ ﺘﻠﻙ ﺍ ﺠﻬﺯﺓ ﻋﻥ ﺍ ﻫﺩﺍﻑ ﺍﻟﺘﻲ ﺍﻨﺸﺌﺕ ﻟﺘﺤﻘﻴﻘﻬﺎ .ﻋﻤﻭﺩﻴﺎ :ﺘﻨﻘﺴﻡ ﺍﻟﺴﻠﻁﺔ ﺍﻟﺴﻴﺎﺴﻴﺔ ﺠﻐﺭﺍﻓﻴﺎ ﺇﻟﻰ ﺴﻠﻁﺎﺕ ﺍﺘﺤﺎﺩﻴﺔ ﻭﻗﻁﺭﻴﺔ ﻭﻤﺤﻠﻴﺔ ،ﺒﺤﻴﺙ ﺘﻬﺘﻡ ﻜل ﻤﻨﻬﺎ ﺒﺩﺍﺌﺭﺘﻬﺎ ﺍﻟﺴﻠﻁﻭﻴﺔ ،ﻓﺘﻬﺘﻡ ﺍﻟﺴﻠﻁﺔ ﺍﻟﻤﺤﻠﻴﺔ ﺒﺎﻟﺸﺅﻭﻥ ﺍﻟﻤﺤﻠﻴﺔ ،ﻭﺍﻟﻘﻁﺭﻴﺔ ﺒﺎﻟﺸﺅﻭﻥ ﺍﻟﻘﻁﺭﻴﺔ ،ﺒﻴﻨﻤﺎ ﻴﺭﺘﺒﻁ ﺍﻫﺘﻤﺎﻡ ﺍﻟﺴﻠﻁﺔ ﺍﻻﺘﺤﺎﺩﻴﺔ ﺒﺎﻟﺸﺅﻭﻥ ﺍﻟﻌﺎﻤﺔ ﻟﻠﺩﻭﻟﺔ ﺍﻻﺘﺤﺎﺩﻴﺔ ﺍﻟﺘﻲ ﺘﻀﻡ ﻜﺎﻓﺔ ﺍﻟﻤﻨﺎﻁﻕ ﺍﻟﺨﺎﻀﻌﺔ ﻟﻠﻨﻅﺎﻡ ﺍﻟﺴﻴﺎﺴﻲ ﺍﻹﺴﻼﻤﻲ.
) (1ﺍﻟﺒﻨﻴﺔ ﺍﻟﺴﻠﻁﻭﻴﺔ ﺍ ﻓﻘﻴﺔ :
ﻴﺘﻁﻠﺏ ﺘﺤﻘﻴﻕ ﺍﻟﻤﺒﺎﺩ ﺍﻟﻜﻠﻴﺔ ﻟﻠﻨﻅﺎﻡ ﺍﻟﺴﻴﺎﺴﻲ ﺍﻹﺴﻼﻤﻲ ﺘﻭﺯﻴﻊ ﺍﻟﺴﻠﻁﺔ ﺍﻟﺴﻴﺎﺴﻴﺔ ﺒﻴﻥ ﺩﻭﺍﺌﺭ ﻤﺭﺠﻌﻴﺔ ﺃﺭﺒﻊ :ﺍﻟﻤﺭﺠﻌﻴﺔ ﺍﻟﺸﻭﺭﻴﺔ ” ﺍﻟﻤﺠﺎﻟﺱ ﺍﻟﺸﻌﺒﻴﺔ “ ،ﺍﻟﻤﺭﺠﻌﻴﺔ ﺍﻟﻘﻀﺎﺌﻴﺔ ” ﺍﻟﻤﺤﺎﻜﻡ “ ،ﺍﻟﻤﺭﺠﻌﻴﺔ ﺍﻟﺘﻨﻔﻴﺫﻴﺔ ” ﺍﻟﺤﻜﻭﻤﺎﺕ “ ،ﺍﻟﻤﺭﺠﻌﻴﺔ ﺍﻟﻤﻌﺭﻓﻴﺔ ” ﺍﻟﺠﺎﻤﻌﺎﺕ “ .ﻭﻴﻘﻭﻡ ﺍﻟﺘﻘﺴﻴﻡ ﺍﻟﺴﺎﺒﻕ ﻋﻠﻰ ﺍﺭﺘﺒﺎﻁ ﺍﻟﺨﻁﻁ ﺍﻟﺴﻴﺎﺴﻴﺔ ﻭﺍﻟﻘﻭﺍﻨﻴﻥ ﺍﻟﻌﺎﻤﺔ ﺒﺄﺠﻬﺯﺓ ﻤﺴﺘﻘﻠﺔ ﻭﻤﺘﺭﺍﺒﻁﺔ ﺒﺤﻴﺙ ﻴﺘﻡ ﺍﻟﺘﺄﻜﺩ ﻤﻥ ﻤﺼﺩﺍﻗﻴﺔ ﺍﻟﺨﻁﻁ ﺍﻟﻤﻌﺘﻤﺩﺓ ،ﻭﻋﺩﺍﻟﺔ ﺍﻹﺠﺭﺍﺀﺍﺕ ﺍﻟﻤﺘﺒﻌﺔ ﻟﺘﺤﻘﻴﻘﻬﺎ .ﺇﺫ ﺘﻠﺘﺯﻡ ﺍﻟﺠﺎﻤﻌﺎﺕ ﺍﻟﺘﻲ ﺘﻤ ل ﺍﻟﻤﺭﺠﻌﻴﺔ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻟﻤﻌﺭﻓﻴﺔ ﺒﺘﻭﻟﻴﺩ ﺍ ﻓﻜﺎﺭ ﻭﺍﻟﻨﻅﺭﻴﺎﺕ ﺍﻟﺘﻲ ﺘﺸﻜل ﺍﻟﺨﻴﺎﺭﺍﺕ ﻭﺍﻟﺤﻠﻭل ﺍﻟﺘﻲ ﻴﻤﻜﻥ ﻟﻠﻤﺠﺘﻤﻊ ﺃﻥ ﻴﺘﺒﻨﺎﻫﺎ ﻭﻴﻌﺘﻤﺩﻫﺎ ﻤﻥ ﺨﻼل ﻤﺠﺎﻟﺴﻪ ﺍﻟﺸﻭﺭﻴﺔ ،ﺒﻴﻨﻤﺎ ﺘﺸﻜل ﺍﻟﺴﻠﻁﺔ ﺍﻟﺘﻨﻔﻴﺫﻴﺔ ﺍﻟﺠﻬﺎﺯ ﺍﻟﻤﻠﺘﺯﻡ ﺒﺘﺤﻭﻴل ﺍ ﻓﻜﺎﺭ ﺍﻟ ﺎﻭﻴﺔ ﻓﻲ ﺍﻟﺨﻁﻁ ﺍﻟﺴﻴﺎﺴﻴﺔ ﺍﻟﻤﻌﺘﻤﺩﺓ ﻤﻥ ﻗﺒل ﻤﺠﺎﻟﺱ ﺍﻟﺸﻭﺭ ﺇﻟﻰ ﻤﺸﺎﺭﻴﻊ ﻋﻤﻠﻴﺔ ﻭﻗﻭﺍﻋﺩ ﺘﻁﺒﻴﻘﻴﺔ .ﺃﻤﺎ ﺍﻟﺴﻠﻁﺔ ﺍﻟﻘﻀﺎﺌﻴﺔ ﻓﺘﺨﻭل
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ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ
ﺍﻟﺩﻭﻟﺔ ﻭﺍﻟﻌﺎﻟﻤﻴﺔ ﺍﻟﺴﻴﺎﺴﻴﺔ
ﻟﻬﺎ ﻤﻬﻤﺔ ﺍﻟﺒﺕ ﻓﻲ ﺍﻟﺨﻁﻁ ﻭﺍﻟﻘﻭﺍﻨﻴﻥ ﺍﻟﻌﺎﻤﺔ ﺤﺎل ﻗﻴﺎﻡ ﺨﻼﻓﺎﺕ ﺒﻴﻥ ﺍ ﻓﺭﺍﺩ ﻭﺍﻟﻤﺅﺴﺴﺎﺕ ﺤﻭل ﺩﻻﻟﺘﻬﺎ ﻭﻜﻴﻔﻴﺔ ﺍﻋﺘﻤﺎﺩﻫﺎ ﻭﺘﻁﺒﻴﻘﻬﺎ.
ﻟﻘﺩ ﺤﺭﺹ ﺍﻟﻔﻜﺭ ﺍﻟﺴﻴﺎﺴﻲ ﺍﻟﻠﻴﺒﺭﺍﻟﻲ ﻋﻠﻰ ﻓﺼل ﺍﻟﺴﻠﻁﺎﺕ ﺍﻟﺘﺸﺭﻴﻌﻴﺔ ﻭﺍﻟﺘﻨﻔﻴﺫﻴﺔ ﻟﻜﻨﻪ ﺘﺠﺎﻫل ﺃﻫﻤﻴﺔ ﺍﺴﺘﻘﻼل ﻭﺍﻟﻘﻀﺎﺌﻴﺔ ،ﻭﻀﻤﺎﻥ ﺍﺴﺘﻘﻼل ﺒﻌﻀﻬﺎ ﻋﻥ ﺒﻌ ﺍﻟﻤﺭﺠﻌﻴﺔ ﺍﻟﻤﻌﺭﻓﻴﺔ ﻋﻥ ﺍﻟﺴﻠﻁﺎﺕ ﺍﻟ ﻼﺙ .ﻓﻜﺎﻨﺕ ﺍﻟﻨﺘﻴﺠﺔ ﺃﻥ ﻋﺠﺯﺕ ﺍﻟﺴﻠﻁﺔ ﺍﻟﻤﻌﺭﻓﻴﺔ ﻋﻥ ﺍﻻﺴﺘﻘﻼل ﻋﻥ ﺍﻟﺴﻠﻁﺔ ﺍﻟﺘﻨﻔﻴﺫﻴﺔ ،ﻭﻭﺠﺩﺕ ﻨﻔﺴﻬﺎ ﻤﻠﺯﻤﺔ ﺒﺎﻟﺨﻀﻭ ﻟﻬﺎ ،ﻭﺘﺤﻘﻴﻕ ﺃ ﺭﺍﻀﻬﺎ ،ﻜﻲ ﺘﺤﺎﻓﻅ ﻋﻠﻰ ﺍﻟﻤﺩﺩ ﺍﻟﻀﺭﻭﺭﻱ ﻻﺴﺘﻤﺭﺍﺭﻫﺎ ﻟﺫﻟﻙ ﻓ ﻨﻪ ﻤﻥ ﺍﻟﻀﺭﻭﺭﻱ ﺃﻥ ﺘﺭﺘﺒﻁ ﺍﻟﺴﻠﻁﺔ ﺍﻟﻤﻌﺭﻓﻴﺔ ﻤﺒﺎﺸﺭﺓ ﺒﻘﻭﺍﻋﺩ ﺸﻌﺒﻴﺔ ﺘﺤﻘﻕ ﻟﻬﺎ ﺩﻋﻤﺎ ﻤﺎﻟﻴﺎ ﻭﻤﻌﻨﻭﻴﺎ ، ﻭﺘﻤﻜﻨﻬﺎ ﻤﻥ ﺇﻨﺘﺎ ﺯﺨﻡ ﻤﻌﺭﻓﻲ ﺒﻌﻴﺩ ﻋﻥ ﺍﻟﻀﻐﻭﻁ ﺍﻟﻤﺒﺎﺸﺭﺓ ﻟﻤﺭﺍﻜﺯ ﺍﻟﻘﻭ ﺍﻟﺘﻨﻔﻴﺫﻴﺔ.
ﻜﺫﻟﻙ ﻓ ﻨﻪ ﻤﻥ ﺍﻟﻀﺭﻭﺭﻱ ﺍﻟﺘﻤﻴﻴﺯ ﺒﻴﻥ ﺍ ﺤﻜﺎﻡ ﺍﻟﺘﺸﺭﻴﻌﻴﺔ ﻭﺍ ﺤﻜﺎﻡ ﺍﻟﻘﺎﻨﻭﻨﻴﺔ ﻀﻤﻥ ﺍﻟﻨﻅﺎﻡ ﺍﻟﺴﻴﺎﺴﻲ ﺍﻹﺴﻼﻤﻲ ،ﺒﺤﻴﺙ ﺘﺭﺘﺒﻁ ﻋﻤﻠﻴﺔ ﺍﺴﺘﺼﺩﺍﺭ ﺍ ﺤﻜﺎﻡ ﺍﻟﺘﺸﺭﻴﻌﻴﺔ ﺒﺎﻟﺩﻭﺍﺌﺭ ﺍﻟﻤﻌﺭﻓﻴﺔ ﻭﺍﻟﻔﻘﻬﻴﺔ ،ﻭﺘﺭﺘﺒﻁ ﻋﻤﻠﻴﺔ ﺘﻨﻔﻴﺫﻫﺎ ﺒﺎﻟﻤﺤﺎﻜﻡ ﺍﻟﻤﺤﻠﻴﺔ ،ﺒﻴﻨﻤﺎ ﺘﺭﺘﺒﻁ ﻋﻤﻠﻴﺔ ﺍﺴﺘﺼﺩﺍﺭ ﺍ ﺤﻜﺎﻡ ﺍﻟﺘﺸﺭﻴﻌﻴﺔﺒﺎﻟﺩﻭﺍﺌﺭ ﺍﻟﻤﻌﺭﻓﻴﺔ ﻭﺍﻟﻔﻘﻬﻴﺔ ،ﻭﺘﺭﺘﺒﻁ ﻋﻤﻠﻴﺔ ﺘﻨﻔﻴﺫﻫﺎ ﺒﺎﻟﻤﺤﺎﻜﻡ ﺍﻟﻘﻁﺭﻴﺔ ﻭﺍ ﻗﻠﻴﻤﻴﺔ (1).ﺫﻟﻙ ﺃﻥ ﺍ ﺤﻜﺎﻡ ﺍﻟﺘﺸﺭﻴﻌﻴﺔ ﺘﺘﻌﻠﻕ ﺒﺎﻟﺨﻴﺎﺭﺍﺕ ﺍﻟﻌﻘﺩﻴﺔ ﻭﺍﻟﺩﻴﻨﻴﺔ ﻟﻠﻤﻭﺍﻁﻨﻴﻥ ،ﺒﻴﻨﻤﺎ ﺘﺘﺼل ﺍ ﺤﻜﺎﻡ ﺍﻟﻘﺎﻨﻭﻨﻴﺔ ﺒﺎﻟﻤﺒﺎﺩ ﺍﻟﻜﻠﻴﺔ ﻭﺍﻟﻘﻭﺍﻋﺩ ﺍﻟﻌﺎﻤﺔ ﺍﻟﺘﻲ ﺘﺠﻤﻊ ﺃﻓﺭﺍﺩ ﺍﻟﻤﺠﺘﻤﻊ ،ﻜﻤﺎ ﺘﺭﺘﺒﻁ ﺒﻤﺼﺎﻟﺤﻬﻡ ﺍﻟﻤﺸﺘﺭﻜﺔ.
ﺇﻥ ﺘﻤﻴﻴﺯ ﺍ ﺤﻜﺎﻡ ﺍﻟﺘﺸﺭﻴﻌﻴﺔ ﺫﺍﺕ ﺍﻟﺼﺒﻐﺔ ﺍﻟﻌﻘﺩﻴﺔ ﻋﻥ ﺍ ﺤﻜﺎﻡ ﺍﻟﻘﺎﻨﻭﻨﻴﺔ ﺫﺍﺕ ﺍﻟﻁﺒﻴﻌﺔ ﺍﻟﺤﻘﻭﻗﻴﺔ ﺍﻟﻜﻠﻴﺔ -ﺘﻤﻜﻥ ﺍﻟﺠﻤﺎﻋﺎﺕ ﺍﻟﺩﻴﻨﻴﺔ ﻭﺍﻟﻌﻘﺩﻴﺔ ﺍﻟﻤﻜﻭﻨﺔ ﻟﻠﺩﻭﻟﺔ ﻤﻥ ﺘﺤﻘﻴﻕ ﺍﺴﺘﻘﻼل ﺘﺸﺭﻴﻌﻲ ،ﻭﺘﺤﻭل ﺩﻭﻥ ﻓﺭ ﺍ ﺤﻜﺎﻡ ﺍﻟﺩﻴﻨﻴﺔ ﻟﻠﺠﻤﺎﻋﺔ ﺍﻟﻌﻘﺩﻴﺔ ﺫﺍﺕ ﺍ ﻠﺒﻴﺔ ﺍﻟﺴﻜﺎﻨﻴﺔ ﻋﻠﻰ ﺒﻘﻴﺔ ﺍﻟﺠﻤﺎﻋﺎﺕ .ﻜﺫﻟﻙ ﻓ ﻥ ﺭﺒﻁ ﺍ ﺤﻜﺎﻡ ﺍﻟﺘﺸﺭﻴﻌﻴﺔ ﻭﺍﻟﻘﺎﻨﻭﻨﻴﺔ ﺒﺄﺠﻬﺯﺓ ﻤﺴﺘﻘﻠﺔ ﻴﻤﻜﻥ ﺍﻟﺴﻠﻁﺘﻴﻥ ﺍﻟﺸﻭﺭﻴﺔ ﻭﺍﻟﺘﻨﻔﻴﺫﻴﺔ ﻤﻥ ﺘﺤﻘﻴﻕ ﺩﺭﺠﺔ ﻋﺎﻟﻴﺔ ﻤﻥ ﺍﻟﺤﻴﺎﺩ ﺍﻟﻌﻘﺩﻱ، ﺒﺤﻴﺙ ﻴﺭﺘﺒﻁ ﻗﺭﺍﺭﻫﺎ ﺒﺎﻟﻤﺼﺎﻟ ﺍﻟﻌﺎﻤﺔ ﻤﻥ ﺠﻬﺔ ،ﻭﺒﺎﻟﻤﺒﺎﺩ ﺍﻟﺴﻴﺎﺴﻴﺔ ﺍﻟﻜﻠﻴﺔ ﻭﺍﻟﻘﻭﺍﻋﺩ ﺍﻟﺩﺴﺘﻭﺭﻴﺔ ﻤﻥ ﺠﻬﺔ ﺃﺨﺭ .
ــــــــــــــــــــــــــــــــــــ )(1
ﻟﻤﺯﻴﺩ ﻤﻥ ﺍﻟﺘﻔﺼﻴل ﺤﻭل ﻫﺫ ﺍﻟﻤﺴﺄﻟﺔ ﺍﻨﻅﺭ ﻜﺘﺎﺒﻨﺎ ﺍﻟﻌﻘﻴﺩﺓ ﻭﺍﻟﺴﻴﺎﺴﺔ ) ﺍﻟﻤﻌﻬﺩ ﺍﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ (1994 ،ﺍﻟﻔﺼل ﺍﻟﺨﺎﻤﺱ ،ﺍﻟﻤﺒﺎﺤﺙ .9-6 113
ﺩ .ﻟﺅﻱ ﺼﺎﻓﻲ
ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
) (2ﺍﻟﺒﻨﻴﺔ ﺍﻟﺴﻠﻁﻭﻴﺔ ﺍﻟﻌﻤﻭﺩﻴﺔ : ﺇﻥ ﺘﻘﺴﻴﻡ ﺍﻟﺴﻠﻁﺔ ﺍﻟﺴﻴﺎﺴﻴﺔ -ﻋﻤﻭﺩﻴﺎ -ﻴﻘﺘﻀﻲ ﺘﺸﻜﻴل ﺒﻨﺎﺀ ﺴﻠﻁﻭﻱ ﻫﺭﻤﻲ ﺘﺤﺩﺩ ﺍﻟﺴﻠﻁﺎﺕ ﺍﻟﻤﺤﻠﻴﺔ ﻗﺎﻋﺩﺘﻪ ،ﻭﺘﺸﻐل ﺍﻟﺴﻠﻁﺔ ﺍﻻﺘﺤﺎﺩﻴﺔ ﻗﻤﺘﻪ ،ﺒﻴﻨﻤﺎ ﺘﻤ ل ﺍﻟﺴﻠﻁﺎﺕ ﺍﻟﻘﻁﺭﻴﺔ ﺤﻠﻘﺔ ﺍﻟﻭﺼل ﺒﻴﻥ ﺍﻟﻘﺎﻋﺩﺓ ﻭﺍﻟﻘﻤﺔ .ﻭﻫﺫﺍ ﻻ ﻴﻌﻨﻲ ﺒﻁﺒﻴﻌﺔ ﺍﻟﺤﺎل ﺇﻗﺎﻤﺔ ﻨﻅﺎﻡ ﻤﺭﻜﺯﻱ ﺘﻤﻠﻲ ﻓﻴﻪ ﺍﻟﺴﻠﻁﺔ ﺍﻻﺘﺤﺎﺩﻴﺔ ﺇﺭﺍﺩﺘﻬﺎ ﻋﻠﻰ ﺍﻟﺴﻠﻁﺎﺕ ﺍﻟﻘﻁﺭﻴﺔ ﻭﺍﻟﻤﺤﻠﻴﺔ .ﻓﺘﻘﺴﻴﻡ ﺍﻟﺴﻠﻁﺔ ﺍﻟﺴﻴﺎﺴﻴﺔ ﻭﻓﻕ ﻤﺴﺘﻭﻴﺎﺕ ﻼ ﺔ ﻻ ﻴﻬﺩﻑ ﺃﺴﺎﺴﺎ ﺇﻟﻰ ﺘﻴﺴﻴﺭ ﻋﻤﻠﻴﺎﺕ ﺍﻟﺘﻨﻅﻴﻡ ﺍﻟﺴﻴﺎﺴﻲ ” ،ﻭﺇﻥ ﻜﺎﻨﺕ ﻋﻤﻠﻴﺔ ﺍﻟﺘﻨﻅﻴﻡ ﻫﺫ ﻨﺘﻴﺠﺔ ﻁﺒﻴﻌﻴﺔ ﻟﻠﺘﻘﺴﻴﻡ ﺍﻟﻤﺫﻜﻭﺭ “ .ﺒل ﻴﺴﻌﻰ ﻫﺫﺍ ﺍﻟﺘﻘﺴﻴﻡ ﺒﺎﻟﺩﺭﺠﺔ ﺍ ﻭﻟﻰ ﺇﻟﻰ ﺍﻟﺘﻁﺒﻴﻕ ﺍﻟﻌﻠﻤﻲ ﻭﺍﻟﺤﻘﻴﻘﻲ ﻟﻤﺒﺩﺃ ﺍﻟﺸﻭﺭ ﺍﻟﺫﻱ ﺃﺴﺴﻪ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ،ﻭﺠﻌﻠﻪ ﻭﺼﻔﺎ ﻟﻠﻤﺅﻤﻨﻴﻥ ﺒﺭﺴﺎﻟﺔ ﺍﻟﺘﻭﺤﻴﺩ ﺒﻘﻭﻟﻪ : } ﻭﺃﻤﺭﻫﻡ ﺸﻭﺭ ﺒﻴﻨﻬﻡ ﻭﻤﻤﺎ ﺭﺯﻗﻨﺎﻫﻡ ﻴﻨﻔﻘﻭﻥ { ]ﺍﻟﺸﻭﺭ .[38 :
)ﺃ(
ﻭﻤﺒﺩﺃ ﺍﻟﺸﻭﺭ ﻴﻌﻨﻲ ﺃﻥ ﻴﺘﻤﻜﻥ ﺃﻓﺭﺍﺩ ﺍﻟﻤﺠﺘﻤﻊ ﺍﻟﺴﻴﺎﺴﻲ ﻤﻥ ﺍﻟﻤﺸﺎﺭﻜﺔ ﺍﻟﻔﻌﻠﻴﺔ ﻓﻲ ﺼﻨﻊ ﺍﻟﻘﺭﺍﺭ ﺍﻟﻤﺘﺄ ﺭﻴﻥ ﻤﺒﺎﺸﺭﺓ ﺒﻨﺘﺎﺌﺠﻪ (1).ﻭﺒﺎﻟﺘﺎﻟﻲ ﻓ ﻥ ﺍﻟﺸﺭﻋﻴﺔ ﺍﻟﺴﻴﺎﺴﻴﺔ ﻟﻠﻘﻴﺎﺩﺓ ﺘﺘﻌﻠﻕ ﻓﻲ ﺍﻟﻤﻘﺎﻡ ﺍ ﻭل ﺒﺘﺄﻴﻴﺩ ﺍﻟﻜ ﺭﺓ ﺍﻟﻐﺎﻟﺒﺔ ﻤﻥ ﺍﻟﺴﻜﺎﻥ ،ﻭﺘﺘﻌﻠﻕ ﺒﻌﺩ ﺫﻟﻙ ﺒﺎﻟﺘﺯﺍﻡ ﺍﻟﻘﻴﺎﺩﺓ ﺒﻀﻭﺍﺒﻁ ﺍﻟﺩﻋﻭﺓ ﺇﻟﻰ ﺍﻟﺨﻴﺭ ﻭﺍ ﻤﺭ ﺒﺎﻟﻤﻌﺭﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻥ ﺍﻟﻤﻨﻜﺭ ،ﺃﻱ ﺒﺤﻔﻅ ﺍﻟﺤﻘﻭﻕ ﻭﺍﻟﻤﺼﺎﻟ ،ﻭﺘﻁﺒﻴﻕ ﻤﺎ ﺘﻌﺎﺭﻑ ﺍﻟﻜ ﺭﺓ ﺍﻟﻐﺎﻟﺒﺔ ﻤﻥ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﻓﻀﻠﻪ ، ﻭﻤﺤﺎﺭﺒﺔ ﻤﺎ ﺍﺘﻔﻘﺕ ﺍﻟﻨﻔﻭﺱ ﻋﻠﻰ ﺇﻨﻜﺎﺭ .ﻭ ﻥ ﺍ ﺤﻜﺎﻡ ﺍﻟﺘﺸﺭﻴﻌﻴﺔ ﺍﻟﺘﻲ ﺘﻨﻅﻡ ﺘﻔﺎﺼﻴل ﺍﻟﺤﻴﺎﺓ ﻭﺍﻟﻤﺭﺘﺒﻁﺔ ﺒﺎﻟﺘﻭﺠﻪ ﺍﻟﻌﻘﺩﻱ ﻟﻸﻓﺭﺍﺩ ﻭﺍﻟﺠﻤﺎﻋﺎﺕ ﺨﺎﺭﺠﺔ ﻋﻥ ﻤﻬﺎﻡ ﻤﺠﺎﻟﺱ ﺍﻟﺸﻭﺭ ﺍﻻﺘﺤﺎﺩﻴﺔ ﻭﺍﻟﻘﻁﺭﻴﺔ ،ﻓﻘﺩ ﻭﺠﺏ ﺤﺼﺭ ﻤﻬﺎﻡ ﻫﺫ ﺍﻟﻤﺠﺎﻟﺱ -ﻜﻤﺎ ﺒﻴﻨﺎ ﺁﻨﻔﺎ - ﻓﻲ ﺍﻟﻤﺴﺎﺌل ﺍﻟﻤﺘﻌﻠﻘﺔ ﺒﺤﻔﻅ ﺍﻟﺤﻘﻭﻕ ﻭﺘﺤﻘﻴﻕ ﺍﻟﻤﺼﺎﻟ ،ﻭﺍﻟﺘﻲ ﻴﻤﻜﻥ ﺇﺠﻤﺎﻟﻬﺎ ﺒﺎﻟﻘﻭﺍﻋﺩ ﺍ ﺭﺒﻊ ﺍﻟﺘﺎﻟﻴﺔ : ﺍﻟﺘﻌﺎﻭﻥ ﺍ ﻤﻨﻲ ،ﻤﻥ ﺤﻔﻅ ﺍﻟ ﻐﻭﺭ ،ﻭﻤﺤﺎﺭﺒﺔ ﺍﻟﻔﺴﺎﺩ ﻭﺍﻟﺠﺭﺍﺌﻡ ،ﻭﻤﻨﻊ ﺍﻟﻌﺩﻭﺍﻥ ﻭﺍﻟﺤﻴﻠﻭﻟﺔ ﺩﻭﻥ ﺍﻟﺒﻐﻲ.
)ﺏ( ﺍﻟﺘﻜﺎﻤل ﺍﻻﻗﺘﺼﺎﺩﻱ ،ﺒﺎﻗﺘﺭﺍ ﺴﻴﺎﺴﺔ ﺍﻗﺘﺼﺎﺩﻴﺔ ﺘﺅﺩﻱ ﺇﻟﻰ ﺍﻻﺴﺘ ﻤﺎﺭ ﺍ ﻤ ل ﻟﻠﻤﻭﺍﺭﺩ ﺍﻟﻁﺒﻴﻌﻴﺔ ﻭﺍﻟﺒﺸﺭﻴﺔ ،ﻭﺘﻁﻭﻴﺭ ﺍﻟﻘﺩﺭﺍﺕ ﺍﻟﺘﻘﻨﻴﺔ ﻭﺍﻹﻨﺘﺎﺠﻴﺔ.
ــــــــــــــــــــــــــــــــــــ
)(1
ﻟﻤﺯﻴﺩ ﻤﻥ ﺍﻟﺘﻔﺼﻴل ﺍﻨﻅﺭ ﺍﻟﻌﻘﻴﺩﺓ ﻭﺍﻟﺴﻴﺎﺴﺔ ،ﺍﻟﻔﺼل ﺍﻟﺴﺎﺩﺱ ،ﻤﺒﺤﺙ .7 114
ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ
ﺍﻟﺩﻭﻟﺔ ﻭﺍﻟﻌﺎﻟﻤﻴﺔ ﺍﻟﺴﻴﺎﺴﻴﺔ
) ( ﺍﻟﺘﻜﺎﻓل ﺍﻻﺠﺘﻤﺎﻋﻲ ،ﻤﻥ ﺇﻋﺎﻨﺔ ﻟﻠﻔﺌﺎﺕ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺫﺍﺕ ﺍﻟﺩﺨل ﺍﻟﻤﺘﺩﻨﻲ ، ﻭﺘﺄﻤﻴﻥ ﻓﺭﺹ ﻤﺘﻜﺎﻓﺌﺔ ﻟﻠﻌﻤل ﻭﺍﻟﺘﻌﻠﻡ ﻭﺍﻟﻨﻤﻭ ﻭﺍﻟﺘﻁﻭﺭ ﺒﻴﻥ ﻤﺨﺘﻠﻑ ﺍﻟﻔﺌﺎﺕ ﻭﺍ ﻓﺭﺍﺩ.
)ﺩ(
ﺍﻟﺘﻀﺎﻤﻥ ﺍﻟﺤﻘﻭﻗﻲ ،ﻤﻥ ﻤﺤﺎﺭﺒﺔ ﻟﻠﻅﻠﻡ ،ﻭﺘﺤﻘﻴﻕ ﻋﺩﺍﻟﺔ ﻗﺎﻨﻭﻨﻴﺔ ،ﻭﻤﻨﻊ ﺍﻟﺘﺠﺎﻭﺯﺍﺕ ﺍﻟﺘﻲ ﻴﻤﻜﻥ ﺃﻥ ﺘﺤﺩﺙ ﻤﻥ ﻗﺒل ﻤﺭﺍﻜﺯ ﺍﻟﻘﻭ ﻓﻲ ﺍﻟﻤﺠﺘﻤﻊ ﻋﻠﻰ ﻤﺴﺘﻭ ﺍ ﻓﺭﺍﺩ ،ﻭﺍﻟﻤﻨﻅﻤﺎﺕ ،ﻭﺍﻟﺠﻤﺎﻋﺎﺕ.
) (3ﺍﻟﻤﺸﺎﺭﻜﺔ ﺍﻟﺴﻴﺎﺴﻴﺔ :
ﺘﺘﻌﻠﻕ ﺍﻟﻤﺸﺎﺭﻜﺔ ﺍﻟﺴﻴﺎﺴﻴﺔ ﺒﺎﻟﻀﻤﺎﻨﺎﺕ ﺍﻟﺘﻲ ﻴﻭﻓﺭﻫﺎ ﺍﻟﻨﻅﺎﻡ ﺍﻟﺴﻴﺎﺴﻲ ﻟﻸﻓﺭﺍﺩ ﻓﻲ ﻤﻤﺎﺭﺴﺔ ﻨﺸﺎﻁﺎﺘﻬﻡ ﺍﻟﺴﻴﺎﺴﻴﺔ ﻭﺍﻟﺘﺄ ﻴﺭ ﻓﻲ ﺍﻟﻘﺭﺍﺭﺍﺕ ﺍﻟﺘﻲ ﺘﺼﺩﺭﻫﺎ ﺃﺠﻬﺯﺓ ﺍﻟﺩﻭﻟﺔ .ﻭﻟﻌل ﻓﻲ ﻤﻘﺩﻤﺔ ﻫﺫ ﺍﻟﻀﻤﺎﻨﺎﺕ ﺤﻕ ﺍﻟﻤﻭﺍﻁﻥ ﻓﻲ ﺍﻟﺨﻀﻭ ﻟﻘﻭﺍﻨﻴﻥ ﻋﺎﻤﺔ ،ﻭﺒﺎﻟﺘﺎﻟﻲ ﺴﻴﺎﺩﺓ ﺍﻟﻘﻭﺍﻨﻴﻥ ﺍﻟﺘﻲ ﺘﻌﺒﺭ ﻋﻥ ﺨﻴﺎﺭﺍﺕ ﺍﻟﺠﻤﺎﻋﺎﺕ ﺍﻟﺴﻜﺎﻨﻴﺔ ﺍﻟﺘﻲ ﺘﺨﻀﻊ ﺤﻜﺎﻤﻬﺎ ﻋﻠﻰ ﺃﻱ ﺭﺃﻱ ﺃﻭ ﻗﺭﺍﺭ ﻓﺭﺩﻱ ،ﻤﻬﻤﺎ ﻋﻼ ﺸﺄﻥ ﺼﺎﺤﺏ ﺍﻟﻘﺭﺍﺭ ﻭﺍﺘﺴﻌﺕ ﻫﻴﺒﺘﻪ .ﻓﺎﻟﺤﻜﻡ ﻤﻥ ﺨﻼل ﻗﻭﺍﻨﻴﻥ ﺘﻤ ل ﺇﺠﻤﺎ ﺍﻟﺠﻤﻬﻭﺭ ،ﻻ ﻗﻭﺍﻨﻴﻥ ﺘﻌﺒﺭ ﻋﻥ ﺍﺠﺘﻬﺎﺩ ﺍ ﻓﺭﺍﺩ ،ﻫﻭ ﺍ ﺴﺎﺱ ﺍﻟﺫﻱ ﻴﻤﻴﺯ ﺍﻟﺩﻭﻟﺔ ﺍﻟﺘﻲ ﻴﺤﻜﻤﻬﺎ ﺍﻟﻘﺎﻨﻭﻥ ﻤﻥ ﺍﻟﺩﻭﻟﺔ ﺍﻟﺘﻲ ﻴﺴﺘﺒﺩ ﻓﻴﻬﺎ ﻓﺭﺩ ﺃﻭ ﻤﺠﻤﻭﻋﺔ ﻤﺤﺩﻭﺩﺓ ﻤﻥ ﺍ ﻓﺭﺍﺩ.
ﻭﻟﻤﻌﺘﺭ ﺃﻥ ﻴﻘﻭل :ﺇﻥ ﺴﻴﺎﺩﺓ ﺍﻟﻘﺎﻨﻭﻥ ﻤﺘﻭﻗﻔﺔ ﻋﻠﻰ ﺍﻨﺴﺠﺎﻤﻪ ﻤﻊ ﺃﺤﻜﺎﻡ ﺍﻟﺸﺭﻴﻌﺔ. ﻭﺠﻭﺍﺒﻨﺎ ﻋﻠﻰ ﻫﺫﺍ ﺍﻻﻋﺘﺭﺍ :ﺃﻥ ﺍﻟﻤﺒﺎﺩ ﺍﻟﺴﻴﺎﺴﻴﺔ ﺍﻟﻜﻠﻴﺔ ﺍﻟﺘﻲ ﻨﺎﻗﺸﻨﺎﻫﺎ ﺁﻨﻔﺎ ﺘﺩﻋﻭﻨﺎ ﺇﻟﻰ ﺤﺼﺭ ﺍﻟﺘﻭﺍﻓﻕ ﻓﻲ ﺩﺍﺌﺭﺓ ﺍﻟﻤﺒﺎﺩ ﺍﻟﺸﺭﻋﻴﺔ ﺍﻟﻌﺎﻤﺔ ،ﻻ ﺍﻟﻘﻭﺍﻋﺩ ﺍﻟﺘﺸﺭﻴﻌﻴﺔ ﺍﻟﺘﻔﺼﻴﻠﻴﺔ .ﻓﺎﻟﻘﻭﺍﻨﻴﻥ ﺍﻟﻌﺎﻤﺔ ﺘﺤﻘﻕ ﺸﺭﻁ ﺍﻟﺸﺭﻋﻴﺔ ﺇﺫﺍ ﺘﻭﺍﻓﻘﺕ ﻤﻊ ﻤﻘﺎﺼﺩ ﺍﻟﺸﺭﻴﻌﺔ ﺍﻟﻜﻠﻴﺔ ﺍﻟﺘﻲ ﺘﺩﻋﻭ ﺇﻟﻰ ﺼﻴﺎﻨﺔ ﺍﻟﻨﻔﻭﺱ ﻤﻥ ﺍﻟﻅﻠﻡ ﻭﺍﻟﻌﺩﻭﺍﻥ ،ﻭﺤﻔﻅ ﺍ ﻤﻭﺍل ،ﻭﺍﺤﺘﺭﺍﻡ ﺨﻴﺎﺭﺍﺕ ﺍ ﻓﺭﺍﺩ ﺍﻟﺩﻴﻨﻴﺔ ﻭﺍﻟﺘﻌﺎﻭﻥ ﻋﻠﻰ ﺍﻟﺨﻴﺭ ،ﺍﻟ .ﻓ ﺫﺍ ﺍﺘﻔﻘﺕ ﺍﻟﻘﻭﺍﻨﻴﻥ ﻤﻊ ﻤﺒﺎﺩ ﺍﻟﺸﺭﻴﻌﺔ ﺍﻟﻜﻠﻴﺔ ﻭﻤﻘﺎﺼﺩﻫﺎ ،ﻭﻫﻲ ﻜﻠﻴﺎﺕ ﻤﻌﺘﺒﺭﺓ ﻓﻲ ﻤﻌﻅﻡ ﺍﻻﺘﺠﺎﻫﺎﺕ ﺍﻟﺩﻴﻨﻴﺔ ﻭﺍﻟﻔﻠﺴﻔﺎﺕ ﺍ ﺨﻼﻗﻴﺔ ،ﻓﻘﺩ ﻭﺠﺏ ﺨﻀﻭ ﺍﻟﺠﻤﻴﻊ ﺤﻜﺎﻤﻬﺎ ﺩﻭﻥ ﺘﻤﻴﻴﺯ ﺒﻴﻥ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺃﺴﺎﺱ ﻋﺭﻗﻲ ﺃﻭ ﺠﻨﺴﻲ ﺃﻭ ﺩﻴﻨﻲ .ﺒﺎﻟﺘﺎﻟﻲ ﻓ ﻥ ﺃﻱ ﻤﺤﺎﻭﻟﺔ ﻟﻔﺭ ﺭﺃﻱ ﺃﻭ ﺘﻔﺴﻴﺭ ﻤﻥ ﻗﺒل ﺃﻗﻠﻴﺔ ﺩﻴﻨﻴﺔ ﺃﻭ ﻋﻘﺩﻴﺔ ﺒﺎﺴﺘﺨﺩﺍﻡ ﺍﻟﻌﻨﻑ ﻭﺍﻟﺘﺭﻭﻴﻊ ﻴﺴﺘﻭﺠﺏ ﺘﻼﺤﻡ ﻤﺅﺴﺴﺎﺕ ﺍﻟﻤﺠﺘﻤﻊ ﻭﺃﻓﺭﺍﺩ ﻟﻤﻘﺎﻭﻤﺔ ﻫﺫ ﺍﻟﻔﺌﺔ ﺍﻟﺒﺎ ﻴﺔ ﻭﺍﻟﻀﺭﺏ ﻋﻠﻰ ﻴﺩﻫﺎ ﺇﻟﻰ ﺃﻥ ﺘﻔﻲ ﺇﻟﻰ ﺃﻤﺭ 115
ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﺩ .ﻟﺅﻱ ﺼﺎﻓﻲ
ﺍﷲ ،ﻭﺘﺭﻀﻰ ﺘﺤﻜﻴﻡ ﺍﻟﻘﻭﺍﻨﻴﻥ ﺍﻟﺘﻲ ﺍﺭﺘﻀﺎﻫﺎ ﺠﻤﻬﻭﺭ ﺍﻟﻨﺎﺱ .ﺫﻟﻙ ﺃﻥ ﺸﺭﻋﻴﺔ ﺍ ﺤﻜﺎﻡ ﻭﺍﻟﻘﻭﺍﻨﻴﻥ ﻻ ﺘﺘﻭﻗﻑ ﻋﻠﻰ ﺍﻋﺘﻘﺎﺩ ﻓﺌﺔ ﻤﻥ ﺍﻟﻨﺎﺱ ﺒﺎﺘﻔﺎﻗﻬﺎ ﻤﻊ ﻤﺒﺎﺩ ﺍﻟﺤﻕ ﺃﻭ ﻤﺨﺎﻟﻔﺘﻬﺎ ﻟﻪ ،ﺒل ﺘﺘﻭﻗﻑ ﺃﻴﻀﺎ ﻋﻠﻰ ﻗﺩﺭﺓ ﻫﺫ ﺍﻟﻔﺌﺔ ﻋﻠﻰ ﺇﻗﻨﺎ ﺍﻟﺠﻤﻬﻭﺭ ﺒﻤﺼﺩﺍﻗﻴﺔ ﺭﺃﻴﻬﺎ ﻭﻓﺎﻋﻠﻴﺔ ﺍﺠﺘﻬﺎﺩﻫﺎ .ﺇﻥ ﺍﻟﺘﺠﺭﺒﺔ ﺍﻟﺘﺎﺭﻴﺨﻴﺔ ﻟﻠﻤﺠﺘﻤﻌﺎﺕ ﺍﻹﻨﺴﺎﻨﻴﺔ ﺘﻅﻬﺭ ﺃﻥ ﺍ ﻠﺒﻴﺔ ﺒﻨﺹ ﺍﻟﻘﺎﻨﻭﻥ ﻭﻓﺤﻭﺍ ﺸﺭﻁ ﺃﺴﺎﺱ ﻟﻨﺠﺎﻋﺔ ﺍﻟﻘﻭﺍﻨﻴﻥ ﺍﻟﻤﻌﺘﻤﺩﺓ .ﻭﻻ ﺴﺒﻴل ﻱ ﺃﻗﻠﻴﺔ ﺃﻥ ﺘﻔﺭ ﻗﻭﺍﻨﻴﻥ ﺘﻨﻜﺭﻫﺎ ﺍ ﻠﺒﻴﺔ ﺩﻭﻥ ﺍﻟﺘﺤﻭل ﺇﻟﻰ ﺤﻔﻨﺔ ﻤﻥ ﺍﻟﺠﻼﺩﻴﻥ ﺍﻟﻤﺴﺘﺒﺩﻴﻥ ﺍﻟﺫﻴﻥ ﻴﺴﺘﺨﺩﻤﻭﻥ ﺍﻟﺤﺩﻴﺩ ﻭﺍﻟﻨﺎﺭ ﻟﻔﺭ ﺭﺅﻴﺘﻬﻡ ﻭﺍﺠﺘﻬﺎﺩﻫﻡ ﻋﻠﻰ ﺍﻟﻨﺎﺱ. ﻴﺅﺩﻱ ﺍﻟﻘﻭل ﺒﻌﺎﻟﻤﻴﺔ ﺍﻟﻨﻅﺎﻡ ﺍﻟﺴﻴﺎﺴﻲ ﺍﻹﺴﻼﻤﻲ -ﺍﻟﻤﺘﻤ ﻠﺔ ﺒﺘﺄﻴﻴﺩ ﺍﻟﺘﻌﺩﺩﻴﺔ ﺍﻟﻌﻘﺩﻴﺔ ﻭﺘﺄﻜﻴﺩ ﻋﻠﻰ ﺤﺭﻴﺔ ﺍﻟﺭﺃﻱ ﻭﺍﻟﺘﻔﻜﻴﺭ ﻭﺍﻻﻟﺘﺯﺍﻡ ﺍﻟﻌﻘﺩﻱ ،ﻭﺍﻟﻘﻭل ﺒﻌﺩﺍﻟﺘﻪ ﺍﻟﻤﺘﺠﻠﻴﺔ ﺒﺤﺭﺼﻪ ﻋﻠﻰ ﺘﺴﺎﻭﻱ ﺍﻟﻤﻭﺍﻁﻨﻴﻥ ﻓﻲ ﺍﻟﺤﻘﻭﻕ ﺍﻟﻌﺎﻤﺔ -ﺇﻟﻰ ﺇ ﺒﺎﺕ ﺤﻕ ﺍﻟﻤﺸﺎﺭﻜﺔ ﺍﻟﻨﻅﺭ ﻋﻥ ﺨﺼﺎﺌﺼﻬﻡ ﺍﻟﻌﺭﻗﻴﺔ ﻭﺍﻟﺠﻨﺴﻴﺔ ﺒﻐ ﺍﻟﺴﻴﺎﺴﻴﺔ ﻟﺠﻤﻴﻊ ﺍﻟﻤﻭﺍﻁﻨﻴﻥ ﻭﺍﻟﺩﻴﻨﻴﺔ .ﻭﻨﺤﻥ ﻻ ﻨﺭ ﺃﻥ ﺇ ﺒﺎﺕ ﺤﻕ ﺠﻤﻴﻊ ﺍﻟﻤﻭﺍﻁﻨﻴﻥ ﻋﻠﻰ ﺍﺨﺘﻼﻑ ﺃﻋﺭﺍﻗﻬﻡ ﻤﺩﻋﺎﺓ ﺇﻟﻰ ﻤﺸﺎﺤﺔ ﺃﻭ ﺠﺩل ﻤﻥ ﺩﺍﺨل ﺍﻟﻤﻨﻅﻭﺭ ﺍﻹﺴﻼﻤﻲ .ﻓﺘﺴﺎﻭﻱ ﺍﻟﺸﻌﻭﺏ ﻭﺍﻟﻘﺒﺎﺌل ﻓﻲ ﺍﻟﺤﻘﻭﻕ ﻭﺍﻟﻭﺍﺠﺒﺎﺕ ﻤﺒﺩﺃ ﻗﺭﺁﻨﻲ ﺭﺍﺴ ،ﺃ ﺒﺘﺘﻪ ﺁﻴﺎﺕ ﺍﻟﻜﺘﺎﺏ ،ﻭﺃﻜﺩﺘﻪ ﺴﻨﺔ ﺭﺴﻭل ﺍﷲ ،ﻭﻤﺎﺭﺴﺘﻪ ﺍ ﺠﻴﺎل ﻋﺒﺭ ﺘﺎﺭﻴ ﺍﻹﺴﻼﻡ ﺍﻟﻁﻭﻴل } :ﻴﺎ ﺃﻴﻬﺎ ﺍﻟﻨﺎﺱ ﺇﻨﺎ ﺨﻠﻘﻨﺎﻜﻡ ﻤﻥ ﺫﻜﺭ ﻭﺃﻨ ﻰ ﻭﺠﻌﻠﻨﺎﻜﻡ ﺸﻌﻭﺒﺎ ﻭﻗﺒﺎﺌل ﻟﺘﻌﺎﺭﻓﻭﺍ ﺇﻥ ﺃﻜﺭﻤﻜﻡ ﻋﻨﺩ ﺍﷲ ﺃﺘﻘﺎﻜﻡ { ]ﺍﻟﺤﺠﺭﺍﺕ : .[13 ” ﻻ ﻓﻀل ﻟﻌﺭﺒﻲ ﻋﻠﻰ ﺃﻋﺠﻤﻲ ﻭﻻ ﺒﻴ ﻓﻲ ﻤﺴﻨﺩ [.
ﻋﻠﻰ ﺃﺴﻭﺩ ﺇﻻ ﺒﺎﻟﺘﻘﻭ “ ]ﺭﻭﺍ ﺃﺤﻤﺩ
ﺒﻴﺩ ﺃﻨﻨﺎ ﻨﺭﺠ ﺃﻥ ﻴﺘﺭﻜﺯ ﺍﻟﺨﻼﻑ ﻋﻠﻰ ﻤﺴﺄﻟﺔ ﺍﻟﺘﺴﺎﻭﻱ ﺍﻟﺠﻨﺴﻲ ﻭﺍﻟﺩﻴﻨﻲ ﻓﻲ ﺍﻟﻤﺸﺎﺭﻜﺔ ﺍﻟﺴﻴﺎﺴﻴﺔ .ﻓﻤﺸﺎﺭﻜﺔ ﻴﺭ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻓﻲ ﺍﻟﻭﻅﺎﺌﻑ ﺍﻟﺴﻴﺎﺴﺔ ﻤﺤل ﺃﺨﺫ ﻭﺭﺩ ﺒﻴﻥ ﺍﻟﻔﻘﻬﺎﺀ ﻭﻋﻠﻤﺎﺀ ﺍﻟﺴﻴﺎﺴﺔ ،ﻭﻜﺫﻟﻙ ﻓ ﻥ ﻤﺸﺎﺭﻜﺔ ﺍﻟﻤﺭﺃﺓ ﺍﻟﺴﻴﺎﺴﺔ ﻫﻭ ﺠﺩل ﺍﻟﻴﻭﻡ ﺨﺎﺼﺔ ﻓﻲ ﻤﺴﺄﻟﺔ ﺘﻭﻟﻲ ﻤﻨﺼﺏ ﺍﻟﺭﺌﺎﺴﺔ .ﻭﻨﺤﻥ ﻨﺭ ﺃﻥ ﺍﻟﺨﻼﻓﻴﻥ ﺍﻟﻤﺫﻜﻭﺭﻴﻥ ﻴﺭﺘﺒﻁﺎﻥ ﻤﻥ ﺠﻬﺔ ﺒﺎﻟﺨﻠﻁ ﺒﻴﻥ ﺍﻟﻤﺒﺎﺩ ﺍﻟﻘﺭﺁﻨﻴﺔ ﺍﻟ ﺎﺒﺘﺔ ﻭﺍﻟﻅﺭﻭﻑ ﺍﻟﺘﺎﺭﻴﺨﻴﺔ ﺍﻟﻤﺘﻐﻴﺭﺓ ، ﻭﻴﺭﺘﺒﻁﺎﻥ ﻤﻥ ﺠﻬﺔ ﺃﺨﺭ ﺒﺎﻟﺨﻠﻁ ﺒﻴﻥ ﺍﻟﺤﻘﻭﻕ ﺍﻟﻌﺎﻤﺔ ﺍﻟ ﺎﺒﺘﺔ ﻭﺍﻟﻤﺘﻐﻴﺭﺍﺕ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﺴﻴﺎﺴﻴﺔ ﺍﻟﺨﺎﺼﺔ ﺒﻅﺭﻑ ﺘﺎﺭﻴﺨﻲ .ﻟﺫﻟﻙ ﻓ ﻨﻨﺎ ﻨﻨﺒﺭﻱ ﻓﻴﻤﺎ ﺘﺒﻘﻰ ﻤﻥ ﻫﺫﺍ ﺍﻟﻤﺒﺤﺙ 116
ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ
ﺍﻟﺩﻭﻟﺔ ﻭﺍﻟﻌﺎﻟﻤﻴﺔ ﺍﻟﺴﻴﺎﺴﻴﺔ
ﻟﺘﺤﺩﻴﺩ ﺍﻟﻌﻼﻗﺔ ﺒﻴﻥ ﺍﻟﻌﺎﻡ ﻭﺍﻟﺨﺎﺹ ﻓﻲ ﺤﻕ ﺍﻟﻤﺭﺃﺓ ﻭ ﻴﺭ ﺍﻟﻤﺴﻠﻡ ﻓﻲ ﺍﻟﻤﺸﺎﺭﻜﺔ ﺍﻟﺴﻴﺎﺴﺔ.
)ﺃ( ﺍﻟﻤﺭﺃﺓ ﻭﺍﻟﻤﺸﺎﺭﻜﺔ ﺍﻟﺴﻴﺎﺴﻴﺔ :
ﺍﻟﺤﺩﻴﺙ ﻋﻥ ﺍﻟﻤﺸﺎﺭﻜﺔ ﺍﻟﺴﻴﺎﺴﻴﺔ ﻟﻠﻤﺭﺃﺓ ﻓﻲ ﺍﻟﻤﻨﻅﻭﺭ ﺍﻹﺴﻼﻤﻲ ﻤﻥ ﺍﻟﻘﻀﺎﻴﺎ ﺍﻟﺸﺎﺌﻜﺔ ﺍﻟﻌﻭﻴﺼﺔ .ﻭﺘﻌﻭﺩ ﺼﻌﻭﺒﺔ ﺘﻨﺎﻭل ﻫﺫ ﺍﻟﻘﻀﻴﺔ ﺇﻟﻰ ﻭﺍﻗﻌﻴﻥ ﻤﺘﻨﺎﻗﻀﻴﻥ :
) (1ﻭﺍﻗﻊ ﺍﻟﻤﺭﺃﺓ ﻓﻲ ﻤﺭﺍﺤل ﺍﻻﻨﺤﻁﺎﻁ ﻭﺍﻟﺘﺨﻠﻑ ﺍﻟﻤﺘﺄﺨﺭﺓ ﻓﻲ ﺍﻟﺘﺎﺭﻴ ﺍﻹﺴﻼﻤﻲ.
) (2ﻭﺍﻗﻊ ﺍﻟﻤﺭﺃﺓ ﻓﻲ ﺍﻟﻤﺠﺘﻤﻌﺎﺕ ﺍﻟﻐﺭﺒﻴﺔ ﺍﻟﺤﺩﻴ ﺔ.
ﺍﻟﺤﻘﻴﻘﺔ ﺍﻟﺘﻲ ﻻ ﻤﺭﺍﺀ ﻓﻴﻬﺎ ﺃﻥ ﺍﻟﻤﺠﺘﻤﻌﺎﺕ ﺍﻟﻤﺴﻠﻤﺔ ﺍﻟﻤﺘﺄﺨﺭﺓ ﻗﺩ ﺴﻠﺒﺕ ﺍﻟﻤﺭﺃﺓ ﻜ ﻴﺭﺍ ﻤﻥ ﻜﺭﺍﻤﺘﻬﺎ ﻭﺇﻨﺴﺎﻨﻴﺘﻬﺎ ،ﻓﺤﺭﻤﺘﻬﺎ ﺍﻟﻌﻠﻡ ﻭﺍﻟﻤﻌﺭﻓﺔ ﻭﺃﻟﺯﻤﺘﻬﺎ ﺒﻴﺘﻬﺎ ﻭﺤﺎﻟﺕ ﺒﻴﻨﻬﺎ ﻭﺒﻴﻥ ﺍﻟﺨﺭﻭ ﺩﺍﺀ ﺍﻟﺼﻠﻭﺍﺕ ﻓﻲ ﺍﻟﻤﺴﺎﺠﺩ ،ﻭﺤﻀﻭﺭ ﻤﺠﺎﻟﺱ ﺍﻟﻌﻠﻡ ﻭﺍﻟﺫﻜﺭ ،ﻭﺍﻟﻤﺸﺎﺭﻜﺔ ﻓﻲ ﺍﻟﻭﻻﺌﻡ ﻭﺍﻻﺤﺘﻔﺎﻻﺕ ،ﻭﻤﻤﺎﺭﺴﺔ ﺍﻟﺘﺠﺎﺭﺓ ﻭﺍﺴﺘ ﻤﺎﺭ ﺃﻤﻭﺍﻟﻬﺎ ،ﻭﺠﻤﻴﻌﻬﺎ ﻤﻤﺎﺭﺴﺎﺕ )( 1 ﻗﺎﻤﺕ ﺒﻬﺎ ﺍﻟﻤﺭﺃﺓ ﺍﻟﻤﺴﻠﻤﺔ ﻓﻲ ﺍﻟﻌﻬﺩ ﺍﻟﻨﺒﻭﻱ ﻭﺍﻟﻘﺭﻭﻥ ﺍﻟﻬﺠﺭﻴﺔ ﺍ ﻭﻟﻰ.
ﻤﻥ ﻨﺎﺤﻴﺔ ﺃﺨﺭ ﻨﺠﺩ ﺃﻥ ﺍﻟﻤﺠﺘﻤﻊ ﺍﻟﻐﺭﺒﻲ ﺍﻟﺤﺩﻴﺙ ﻗﺩ ﺘﻁﺭﻑ ﻭﺍﺸﺘﻁ ﻓﻲ ﺯ ﻜل ﻀﺎﺒﻁ ﺃﻭ ﻤﻌﻴﺎﺭ ﻴﺅﺩﻱ ﺇﻟﻰ ﺘﻤﺎﻴﺯ ﻤﻬﺎﻡ ﺍﻟﻤﺭﺃﺓ ﻓﻲ ﺍﻟﺤﻴﺎﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ،ﻭﺭﻓ ﺍﻟﺠﻨﺴﻴﻥ ﺤﺘﻰ ﻓﻲ ﺩﺍﺌﺭﺓ ﺍ ﺴﺭﺓ .ﺒل ﻨﺠﺩ ﺃﻥ ﺍ ﺴﺭﺓ ﻨﻔﺴﻬﺎ ﻭﺍﻟﻌﻼﻗﺔ ﺍﻟﺯﻭﺠﻴﺔ ﺘﺘﻌﺭ ﺇﻟﻰ ﺃﺯﻤﺎﺕ ﻤﺯﻟﺯﻟﺔ ﻨﺘﻴﺠﺔ ﻻﺴﺘﺒﻌﺎﺩ ﻤﻔﻬﻭﻡ ﺍﻟﺘﻔﺎﻀل ﻭﺍﻟﺘﻤﺎﻴﺯ ﻓﻲ ﻤﻬﺎﻡ ﺍﻟﺯﻭﺠﻴﻥ ﺩﺍﺨل ﻨﻁﺎﻕ ﺍ ﺴﺭﺓ ،ﻭﺍﻟﺘﺸﺩﻴﺩ ﻋﻠﻰ ﻓﻜﺭﺓ ﺍﻟﻤﺴﺎﻭﺍﺓ ﺍﻟﻤﻁﻠﻘﺔ ﻓﻲ ﺍﻟﻤﻬﺎﻡ ﻭﺍ ﺩﻭﺍﺭ .ﻭ ﻥ ﺍﻟﻤﺒﺎﺩ ﻭﺍﻟﻘﻴﻡ ﻭﺍﻟﺘﺼﻭﺭﺍﺕ ﻻ ﻴﻤﻜﻥ ﺃﻥ ﺘﻤﺎﺭﺱ ﺇﻻ ﻤﻥ ﺨﻼل ﺍﻟﻨﻤﺎﺫ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﺘﻲ ﺘﺴﻤ ﺒﺘﻁﺒﻴﻘﻬﺎ ﺇﺠﺭﺍﺌﻴﺎ ،ﻓ ﻥ ﺍﻟﺨﻴﺎﺭ ﺍﻟﻤﺘﺎ ﻟﻠﻤﺭﺃﺓ ﺍﻟﻴﻭﻡ ﺎﻟﺒﺎ ﻤﺎ ﻴﻅﻬﺭ ﻋﻠﻰ ﺃﻨﻪ ﺨﻴﺎﺭ ﺒﻴﻥ ﺍﻟﻨﻤﻭﺫ ﺍﻟﺘﺭﺍ ﻲ ﻭﺍﻟﻨﻤﻭﺫ ﺍﻟﺤﺩﺍ ﻲ.
ﺍﻟﻤﻁﻠﻭﺏ ﺇﺫﺍ ﺘﻁﻭﻴﺭ ﻨﻤﻭﺫ ﺇﺴﻼﻤﻲ ﺒﺩﻴل ﻴﻌﺘﻤﺩ ﺍﻟﻤﺒﺩﺃ ﻭﺍﻟﻘﻴﻤﺔ ﺍﻹﺴﻼﻤﻴﻴﻥ ، ﻭﻴﺠﺘﻬﺩ ﻓﻲ ﺘﻁﺒﻴﻕ ﺍﻟﻤﺒﺎﺩ ﻭﺍﻟﺘﺼﻭﺭﺍﺕ ﺍﻹﺴﻼﻤﻴﺔ ﺍ ﺼﻴﻠﺔ ﻓﻲ ﺴﻴﺎﻕ ﺘﺎﺭﻴﺨﻲ ﻤﻌﺎﺼﺭ ،ﻭﺒﺎﻟﺘﺎﻟﻲ ﺍﻟﺘﺤﺭﺭ ﻤﻥ ﻗﻴﻭﺩ ﺍﻟﻨﻤﻭﺫﺠﻴﻥ ﺍﻟﺘﺭﺍ ﻲ ﻭﺍﻟﺤﺩﺍ ﻲ .ﻓﺎﻟﻤﻁﻠﻭﺏ ﺍﻻﻟﺘﺯﺍﻡ ــــــــــــــــــــــــــــــــــــ
)(1
ﺍﻨﻅﺭ ﺃﺒﻭ ﺸﻘﺔ .ﺘﺤﺭﻴﺭ ﺍﻟﻤﺭﺃﺓ ﻓﻲ ﻋﺼﺭ ﺍﻟﻨﺒﻭﺓ ،ﻡ ، 1ﺹ 127-115 117
ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﺒﻬﺩﻱ ﺍﻟﻭﺤﻲ ﻭﺘﻭﺠﻴﻬﺎﺘﻪ ﻭﻟﻭ ﺃﺩ ﺒﺨﺼﻭﺼﻴﺎﺕ ﺘﺎﺭﻴﺨﻴﺔ.
ﺩ .ﻟﺅﻱ ﺼﺎﻓﻲ
ﺫﻟﻙ ﺇﻟﻰ ﻤﺨﺎﻟﻔﺔ ﺘﻁﺒﻴﻘﺎﺕ ﺘﺭﺍ ﻴﺔ ﻤﺭﺘﺒﻁﺔ
ﺫﻟﻙ ﺃﻥ ﻜ ﻴﺭﺍ ﻤﻥ ﺍﻻﺠﺘﻬﺎﺩﺍﺕ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﺘﺭﺍ ﻴﺔ ﻤﺭﺘﺒﻁﺔ ﺒﻭﺍﻗﻊ ﺍﺠﺘﻤﺎﻋﻲ ﺨﺎﺹ ، ﺍﻟﻔﻘﻬﺎﺀ ﺇﻟﻰ ﺘﻘﻠﻴﺹ ﺩﺍﺌﺭﺓ ﺤﺭﻴﺔ ﺃﺩ ﺇﻟﻰ ﺘﺸﻭﻴﻪ ﺸﺨﺼﻴﺔ ﺍﻟﻤﺭﺃﺓ ﻭﺩﻓﻊ ﺒﻌ ﺘﺼﺭﻓﻬﺎ ﺍﻟﺸﺨﺼﻲ ﺒﻨﺎﺀ ﻋﻠﻰ ﻗﺼﻭﺭ ﺃﻫﻠﻴﺘﻬﺎ ﻓﺄﺼﺭ ﻋﺩﻴﺩ ﻤﻥ ﺍﻟﻔﻘﻬﺎﺀ ﻋﻠﻰ ﺭﺒﻁ ﺘﺼﺭﻑ ﺍﻟﻤﺭﺃﺓ ﻓﻲ ﻨﻔﺴﻬﺎ ﻭﻤﺎﻟﻬﺎ ﺒﻤﻭﺍﻓﻘﺔ ﻭﻟﻲ ﻤﻥ ﺃﺏ ﺃﻭ ﺃ ﺃﻭ ﻋﻡ ،ﺒﺤﺠﺔ ﻗﺼﻭﺭ ﺨﺒﺭﺘﻬﺎ ﺍﻟﻌﻤﻠﻴﺔ ،ﻭﺴﻬﻭﻟﺔ ﺍﻟﺘﻐﺭﻴﺭ ﺒﻬﺎ .ﻭﺒﻁﺒﻴﻌﺔ ﺍﻟﺤﺎل ﻓ ﻥ ﺍﻟﺤﻜﻡ ﺍﻟﺴﺎﺒﻕ ﻟﻠﻔﻘﻴﻪ ﻨﺎﺠﻡ ﻋﻥ ﻨﻅﺭﺓ ﺩﻭﺭﻴﺔ ﺘﺠﺯﻴﺌﻴﺔ ﺘﻌﻠل ﺤﺠﺭ ﺤﺭﻴﺔ ﺍﻟﻤﺭﺃﺓ ﺒﻘﺼﻭﺭ ﺃﻫﻠﻴﺘﻬﺎ ﻭﺘﺘﺠﺎﻫل ﺃﻥ ﻗﺼﻭﺭ ﺃﻫﻠﻴﺔ ﺍﻟﻤﺭﺃﺓ ﻨﺎﺠﻡ ﻋﻥ ﺤﺠﺭ ﺤﺭﻴﺘﻬﺎ ﻭﺴﻠﺒﻬﺎ ﻜﺭﺍﻤﺘﻬﺎ ﺍﻟﺘﻲ ﻤﻨﺤﻬﺎ ﺍﷲ ﺇﻴﺎﻫﺎ. ﻟﺫﻟﻙ ﻨﺭ ﺃﻥ ﻤﻜﺎﻨﺔ ﺍﻟﻤﺭﺃﺓ ﺍﻟﺤﻘﻴﻘﻴﺔ ﻓﻲ ﺍﻹﺴﻼﻡ ﻻ ﻴﻤﻜﻥ ﺃﻥ ﺘﺘﺤﺩﺩ ﺇﻻ ﻤﻥ ﺨﻼل ﻓﻬﻡ ﻨﻅﺭﺓ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﺍﻟﻜﻠﻴﺔ ﻟﻠﻤﺭﺃﺓ ﻭﺩﺭﺍﺴﺔ ﺍ ﺤﻜﺎﻡ ﺍﻟﻤﺭﺘﺒﻁﺔ ﺒﺘﺤﺩﻴﺩ ﺤﻘﻭﻗﻬﺎ ﻭﻭﺍﺠﺒﺎﺘﻬﺎ ،ﻡ ﺘﺤﻠﻴل ﻭﺍﻗﻊ ﺍﻟﻤﺭﺃﺓ ﻓﻲ ﺍﻟﻌﺼﺭ ﺍﻟﻨﺒﻭﻱ ،ﻭﺘﻘﺼﻲ ﻤﻭﺍﻗﻑ ﺭﺴﻭل ﺍﷲ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻭﺘﻭﺠﻴﻬﺎﺘﻪ ﻓﻲ ﻫﺫﺍ ﺍﻟﺨﺼﻭﺹ.
ﺇﻥ ﺍﻟﻤﺘﺄﻤل ﻓﻲ ﻜﺘﺎﺏ ﺍﷲ ﺍﻟﻜﺭﻴﻡ ﻴﺠﺩ ﺃﻥ ﺍﻟﻘﺭﺁﻥ ﻴﺤﺭﺹ ﻋﻠﻰ ﺍﻟﺘﺴﻭﻴﺔ ﺒﻴﻥ ﺍﻟﺭﺠﺎل ﻭﺍﻟﻨﺴﺎﺀ ﻓﻲ ﺍﻟﺤﻘﻭﻕ ﻭﺍﻟﻭﺍﺠﺒﺎﺕ ﺍﻟﻌﺎﻤﺔ ،ﻓﻴﺅﻜﺩ ﻤﺴﺌﻭﻟﻴﺘﻬﻡ ﻓﻲ ﺍﻟﺘﺯﺍﻡ ﺍﻟﺤﻕ ،ﻭﻴﺩﻋﻭﻫﻡ ﺇﻟﻰ ﺒﺫل ﺍﻟﺠﻬﺩ ﻭﺍﻟﻨﻔﺱ ﻻﻋﻼﺀ ﻜﻠﻤﺔ ﺍﻟﺤﻕ ،ﻭﻴﻌﺩﻫﻡ ﺍ ﺠﺭ ﻭﺍﻟ ﻭﺍﺏ ﺴﻭﺍﺀ ﺒﺴﻭﺍﺀ :
،ﻟﻠﺭﺠﺎل ﻨﺼﻴﺏ ﻤﻤﺎ ﺍﻜﺘﺴﺒﻭﺍ } ﻭﻻ ﺘﺘﻤﻨﻭﺍ ﻤﺎ ﻓﻀل ﺍﷲ ﺒﻌﻀﻜﻡ ﻋﻠﻰ ﺒﻌ ﻭﻟﻠﻨﺴﺎﺀ ﻨﺼﻴﺏ ﻤﻤﺎ ﺍﻜﺘﺴﺒﻥ ،ﻭﺍﺴﺄﻟﻭﺍ ﺍﷲ ﻤﻥ ﻓﻀﻠﻪ ،ﺇﻥ ﺍﷲ ﻜﺎﻥ ﺒﻜل ﺸﺊ ﻋﻠﻴﻤﺎ { ]ﺍﻟﻨﺴﺎﺀ .[32 : } ﻓﺎﺴﺘﺠﺎﺏ ﻟﻬﻡ ﺭﺒﻬﻡ ﺃﻨﻲ ﻻ ﺃﻀﻴﻊ ﻋﻤل ﻋﺎﻤل ﻤﻨﻜﻡ ﻤﻥ ﺫﻜﺭ ﺃﻭ ﺃﻨ ﻰ ﺒﻌﻀﻜﻡ ﻤﻥ ،ﻓﺎﻟﺫﻴﻥ ﻫﺎﺠﺭﻭﺍ ﻭﺃﺨﺭﺠﻭﺍ ﻤﻥ ﺩﻴﺎﺭﻫﻡ ﻭﺃﻭﺫﻭﺍ ﻓﻲ ﺴﺒﻴﻠﻲ ﻭﻗﺎﺘﻠﻭﺍ ﻭﻗﺘﻠﻭﺍ ﺒﻌ ﻜﻔﺭﻥ ﻋﻨﻬﻡ ﺴﻴﺌﺎﺘﻬﻡ ﻭ ﺩﺨﻠﻨﻬﻡ ﺠﻨﺎﺕ ﺘﺠﺭﻱ ﻤﻥ ﺘﺤﺘﻬﺎ ﺍ ﻨﻬﺎﺭ ﻭﺍﺒﺎ ﻤﻥ ﻋﻨﺩ ﺍﷲ ، ﻭﺍﷲ ﻋﻨﺩ ﺤﺴﻥ ﺍﻟ ﻭﺍﺏ { ]ﺁل ﻋﻤﺭﺍﻥ .[195 :
} ﻤﻥ ﻋﻤل ﺼﺎﻟﺤﺎ ﻤﻥ ﺫﻜﺭ ﺃﻭ ﺃﻨ ﻰ ﻭﻫﻭ ﻤﺅﻤﻥ ﻓﻠﻨﺤﻴﻴﻨﻪ ﺤﻴﺎﺓ ﻁﻴﺒﺔ ،ﻭﻟﻨﺠﺯﻴﻨﻬﻡ ﺃﺠﺭﻫﻡ ﺒﺄﺤﺴﻥ ﻤﺎ ﻜﺎﻨﻭﺍ ﻴﻌﻤﻠﻭﻥ { ]ﺍﻟﻨﺤل .[97 :
ﻜﻤﺎ ﻴﺤﺫﺭ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﺍﻟﻤﺠﺘﻤﻊ ﺍﻟﻤﺴﻠﻡ ﻤﻥ ﺴﻠﺏ ﺍﻟﻤﺭﺃﺓ ﻜﺭﺍﻤﺘﻬﺎ ﺍﻹﻨﺴﺎﻨﻴﺔ ﺍﻟﻤﺘﻤ ﻠﺔ ﻓﻲ ﺤﻘﻬﺎ ﻓﻲ ﺍﺨﺘﻴﺎﺭ ﻤﺴﺘﻘﺒﻠﻬﺎ ﻭﻤﺼﻴﺭﻫﺎ ،ﻭﺘﺤﻭﻴﻠﻬﺎ ﻤﻥ ﺸﺨﺹ ﻤﺭﻴﺩ ﺇﻟﻰ 118
ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ
ﺍﻟﺩﻭﻟﺔ ﻭﺍﻟﻌﺎﻟﻤﻴﺔ ﺍﻟﺴﻴﺎﺴﻴﺔ
ﺸﺊ ﻻ ﺨﻴﺎﺭ ﻟﻪ ﻓﻴﻤﺎ ﻴﻔﻌل ﺒﻪ } :ﻴﺎ ﺃﻴﻬﺎ ﺍﻟﺫﻴﻥ ﺁﻤﻨﻭﺍ ﻻ ﻴﺤل ﻟﻜﻡ ﺃﻥ ﺘﺭ ﻭﺍ ﺍﻟﻨﺴﺎﺀ ﻤﺎ ﺁﺘﻴﺘﻤﻭﻫﻥ ﺇﻻ ﺃﻥ ﻴﺄﺘﻴﻥ ﺒﻔﺎﺤﺸﺔ ﻤﺒﻴﻨﺔ ، ﻜﺭﻫﺎ ،ﻭﻻ ﺘﻌﻀﻠﻭﻫﻥ ﻟﺘﺫﻫﺒﻭﺍ ﺒﺒﻌ ﻭﻋﺎﺸﺭﻭﻫﻥ ﺒﺎﻟﻤﻌﺭﻭﻑ] { ..ﺍﻟﻨﺴﺎﺀ .[19 :
ﻜﺫﻟﻙ ﻨﺠﺩ ﺭﺴﻭل ﺍﷲ ﻴﺠﻬﺩ ﻓﻲ ﺘﻭﺼﻴﺎﺘﻪ ﻭﺘﻭﺠﻴﻬﺎﺘﻪ ﻟﺘﺤﻘﻴﻕ ﻤﻘﺎﺼﺩ ﺍﻟﺭﺴﺎﻟﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻟﺭﺍﻤﻴﺔ ﺇﻟﻰ ﺍﻟﻤﺴﺎﻭﺍﺓ ﺒﻴﻥ ﺍﻟﺭﺠل ﻭﺍﻟﻤﺭﺃﺓ ﻓﻲ ﺍﻟﻜﺭﺍﻤﺔ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻭﺍﻟﺤﻘﻭﻕ ﺍﻟﻌﺎﻤﺔ .ﻓﻨﺠﺩ ﻴﺘﺼﺩ ﺩﺍﺌﻤﺎ ﻟﻤﻥ ﺃﺭﺍﺩ ﺘﻜﺭﻴﺱ ﺍﻟﻌﺎﺩﺍﺕ ﺍﻟﺠﺎﻫﻠﻴﺔ ،ﻭﺤﺭﻤﺎﻥ ﺍﻟﻤﺭﺃﺓ ﻤﻥ ﺍﻟﻤﺸﺎﺭﻜﺔ ﺍﻟﻌﺎﻤﺔ ﻓﻘﺩ ﺭﻭﻱ ﻤﺴﻠﻡ ﻓﻲ ﺼﺤﻴﺤﻪ ﻋﻥ ﺠﺎﺒﺭ ﺒﻥ ﻋﺒﺩ ﺍﷲ ” :ﻁﻠﻘﺕ ﺨﺎﻟﺘﻲ ﻓﺄﺭﺍﺩﺕ ﺃﻥ ﺘﺠﺫ ﻨﺨﻠﻬﺎ ] ﺃﻱ ﺘﻘﻁﻊ ﻤﺎﺭ ﻨﺨﻠﻬﺎ[ ﻓﺯﺠﺭﻫﺎ ﺭﺠل ﺃﻥ ﺘﺨﺭ ، ﻓﺄﺘﺕ ﺍﻟﻨﺒﻲ ﻓﻘﺎل :ﺒﻠﻰ ﻓﺠﺫ ﻨﺨﻠﻙ ﻓ ﻨﻙ ﻋﺴﻰ ﺃﻥ ﺘﺼﺩﻗﻲ ﺃﻭ ﺘﻔﻌﻠﻲ ﻤﻌﺭﻭﻓﺎ “. ﻜﺫﻟﻙ ﻨﺠﺩ ﻴﺤ ﻬﺎ ﻋﻠﻰ ﺍﻟﻤﺸﺎﺭﻜﺔ ﻓﻲ ﺍﻟﺠﻤﺎﻋﺎﺕ ،ﺒﻤﺎ ﻓﻲ ﺫﻟﻙ ﺼﻼﺓ ﺍﻟﻔﺠﺭ ﻋﻠﻰ ﺃﺼﺤﺎﺒﻪ ،ﻭﺼﻼﺓ ﺍﻟﻌﻴﺩﻴﻥ ،ﻭﻓﻲ ﺍﻟﺨﺩﻤﺎﺕ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﻌﺴﻜﺭﻴﺔ ﻜﺭﺍﻫﺔ ﺒﻌ )( 1 ﻭﺍﻟﺘﺠﺎﺭﻴﺔ. ﻟﺫﻟﻙ ﻓ ﻨﻨﺎ ﻨﺭ ﺃﻥ ﺍ ﺼل ﺍﻟﺸﺭﻋﻲ ﻫﻭ ﺘﺴﺎﻭﻱ ﺍﻟﺭﺠﺎل ﻭﺍﻟﻨﺴﺎﺀ ﻓﻲ ﺍﻟﺤﻘﻭﻕ ﻭﺍﻟﻭﺍﺠﺒﺎﺕ ﺍﻟﻌﺎﻤﺔ ،ﻭﺃﻥ ﺍﻟﺘﻔﺎﻀل ﺒﻴﻥ ﺍﻟﺭﺠل ﻭﺍﻟﻤﺭﺃﺓ ﻓﻲ ﺍﻟﺤﻘﻭﻕ ﻭﺍﻟﻭﺍﺠﺒﺎﺕ ﻴﺘﻌﻠﻕ ﺒﺎﻟﺨﺎﺹ ﻤﻨﻬﺎ ﻻ ﺍﻟﻌﺎﻡ ،ﻜﺎﻟﺘﻔﺎﻀل ﻓﻲ ﺍﻟﺤﻘﻭﻕ ﻭﺍﻟﻭﺍﺠﺒﺎﺕ ﺍﻟﻤﺘﻌﻠﻘﺔ ﺒﺎﻟﻌﻼﻗﺎﺕ ﺍ ﺴﺭﻴﺔ .ﻭﺒﺎﻟﺘﺎﻟﻲ ﻓ ﻥ ﺍﺴﺘ ﻨﺎﺀ ﺍﻟﻤﺭﺃﺓ ﻤﻥ ﺤﻘﻬﺎ ﻓﻲ ﺍﻟﻤﺸﺎﺭﻜﺔ ﺍﻟﺴﻴﺎﺴﻴﺔ -ﻭﻫﻭ ﺤﻕ ﻋﺎﻡ -ﻴﺘﻁﻠﺏ ﺩﻟﻴﻼ ﺸﺭﻋﻴﺎ ﻤﻨﺎﺴﺒﺎ .ﻭﻤﻥ ﻫﻨﺎ ﻴﺒﺭﺯ ﺍﻟﺴﺅﺍل :ﻤﺎ ﻫﻭ ﺍﻟﻤﺴﺘﻨﺩ ﺍﻟﺸﺭﻋﻲ ﻟﻤﻌﺎﺭﻀﻲ ﺍﻟﻤﺸﺎﺭﻜﺔ ﺍﻟﺴﻴﺎﺴﻴﺔ ﻟﻠﻤﺭﺃﺓ ﺇﻥ ﺍﻟﻨﻅﺭﺓ ﺍﻟﻔﺎﺤﺼﺔ ﻓﻲ ﺍﻟﻤﺴﺘﻨﺩ ﺍﻟﺸﺭﻋﻲ ﻟﻤﻌﺎﺭﻀﻲ ﻤﺸﺎﺭﻜﺔ ﺍﻟﻤﺭﺃﺓ ﺍﻟﺴﻴﺎﺴﻴﺔ ﺘﻅﻬﺭ ﻟﻨﺎ ﺃﻥ ﻫﺫﺍ ﺍﻟﻤﺴﺘﻨﺩ ﻴﺘﺤﺩﺩ ﺃﺴﺎﺴﺎ ﻓﻲ ﺁﻴﺔ ﻭﺤﺩﻴﺙ ﺃﻤﺎ ﺍ ﻴﺔ ﻓﺘﻨﺹ ﻋﻠﻰ ﻗﻭﺍﻤﺔ ﺍﻟﺭﺠل ﻋﻠﻰ ﺍﻟﻤﺭﺃﺓ :
} ﺍﻟﺭﺠﺎل ﻗﻭﺍﻤﻭﻥ ﻋﻠﻰ ﺍﻟﻨﺴﺎﺀ ﺒﻤﺎ ﻓﻀل ﺍﷲ ﺒﻌﻀﻬﻡ ﻋﻠﻰ ﺒﻌ ﺃﻤﻭﺍﻟﻬﻡ { ]ﺍﻟﻨﺴﺎﺀ .[34 :
ﻭﺒﻤﺎ ﺃﻨﻔﻘﻭﺍ ﻤﻥ
ﻭﺍ ﻴﺔ ﺍﻟﺴﺎﺒﻘﺔ ﻻ ﺘﺼ ﻤﺴﺘﻨﺩﺍ ﻟﻤﻨﻊ ﺍﻟﻤﺭﺃﺓ ﻤﻥ ﺘﻘﻠﺩ ﻤﻨﺼﺏ ﺍﻟﺭﺌﺎﺴﺔ ،ﻨﻬﺎ ﻭﺭﺩﺕ ﻓﻲ ﻤﻌﺭ ﺒﻴﺎﻥ ﺍﻟﺤﻘﻭﻕ ﻭﺍﻟﻭﺍﺠﺒﺎﺕ ﺍﻟﻤﺘﻌﻠﻘﺔ ﺒﺎﻟﻌﻼﻗﺎﺕ ﺍ ﺴﺭﻴﺔ .ﻟﺫﻟﻙ ﻴﻠﺯﻡ ﺤﺼﺭﻫﺎ ــــــــــــــــــــــــــــــــــــ )(1
ﺍﻨﻅﺭ ﺍﻟﻤﺼﺩﺭ ﻨﻔﺴﻪ. 119
ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﺩ .ﻟﺅﻱ ﺼﺎﻓﻲ
ﻓﻲ ﻫﺫ ﺍﻟﻌﻼﻗﺎﺕ ﻭﻴﻤﺘﻨﻊ ﺘﻌﻤﻴﻤﻬﺎ ﺇﻟﻰ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺇﺫ ﻴﻤﺘﻨﻊ ﺇﻁﻼﻕ ﺤﻜﻡ ﺍﻟﻘﻭﺍﻤﺔ ﻟﻴﺸﻤل ﻗﻭﺍﻤﺔ ﻜﺎﻓﺔ ﺍﻟﺭﺠﺎل ﻋﻠﻰ ﻜﺎﻓﺔ ﺍﻟﻨﺴﺎﺀ ،ﻥ ﺫﻟﻙ ﻴﻌﻨﻲ ﺃﻥ ﻴﻌﻁﻲ ﺍﻟﺠﺎﺭ ﺤﻕ ﺍﻟﻘﻭﺍﻤﺔ ﻋﻠﻰ ﺠﺎﺭﺘﻪ ،ﻭﺍﻟﺒﺎﺌﻊ ﻋﻠﻰ ﺯﺒﻭﻨﺘﻪ .ﺃﻤﺎ ﺍﻟﺤﺩﻴﺙ ﻓﻘﺩ ﻭﺭﺩ ﻓﻲ ﺴﻨﻥ ﺍﻟﺘﺭﻤﺫﻱ ﻭﺍﻟﺴﻨﻥ ﺍﻟﻜﺒﺭ ﻤﺭﻓﻭﻋﺎ ﺃﻥ ﺭﺴﻭل ﺍﷲ ﻗﺎل -ﺤﻴﻥ ﻋﻠﻡ ﺃﻥ ﺍﺒﻨﺔ ﻜﺴﺭ ﺍﺨﺘﻴﺭﺕ ﺨﻠﻔﺎ ﺒﻴﻬﺎ ﻓﻲ ﻗﻴﺎﺩﺓ ﺍﻟﺩﻭﻟﺔ ” : -ﻟﻥ ﻴﻔﻠ ﻗﻭﻡ ﻭﻟﻭﺍ ﺃﻤﺭﻫﻡ ﺇﻤﺭﺃﺓ “ ﻭﺍﻟﺤﺩﻴﺙ ﻥ ﻓﻴﻪ ﺸﺒﻬﺔ ﺍﻟﺘﺨﺼﻴﺹ ﻓﺎﻟﺤﺩﻴﺙ ﻗﻴل ﻓﻲ ﺴﻴﺎﻕ ﺍﻟﺘﻌﻠﻴﻕ ﻋﻠﻰ ﻻﻴﺼ ﺍﻋﺘﻤﺎﺩ ﺘﻘﻠﺩ ﺍﺒﻨﺔ ﻜﺴﺭ ﻤﻘﺎﻟﻴﺩ ﺍﻟﺤﻜﻡ ﺒﻨﺎﺀ ﻋﻠﻰ ﻨﻅﺎﻡ ﻭﺭﺍ ﻲ ﻴﺤﺼﺭ ﺍﻟﻤﺸﺎﺭﻜﺔ ﺍﻟﺴﻴﺎﺴﻴﺔ ﻓﻲ ﺩﺍﺌﺭﺓ ﺍ ﺴﺭﺓ ﺍﻟﺤﺎﻜﻤﺔ ﺒﻴﻨﻤﺎ ﻴﺅﺩﻱ ﺍﻋﺘﻤﺎﺩ ﻨﻅﺎﻡ ﻴﻘﻭﻡ ﻋﻠﻰ ﺍﻟﻤﺸﺎﺭﻜﺔ ﺍﻟﺴﻴﺎﺴﻴﺔ ﻟﻠﻤﺠﺘﻤﻊ ﺇﻟﻰ ﻤﺠﻤﻭﻋﺔ ﻤﻥ ﺍﻟﺤﻴ ﻴﺎﺕ ﺘﺨﺘﻠﻑ ﻜﻠﻴﺎ ﻋﻥ ﺍﻟﺤﻴ ﻴﺎﺕ ﺍﻟﻤﻌﺘﻤﺩﺓ ﻓﻲ ﺍﻟﻨﻅﺎﻡ ﺍﻟﻭﺭﺍ ﻲ.
ﻭ ﻥ ﺍﻟﻤﺴﺘﻨﺩ ﺍﻟﺸﺭﻋﻲ ﻟﻤﻌﺎﺭﻀﻲ ﺍﻟﻤﺸﺎﺭﻜﺔ ﺍﻟﺴﻴﺎﺴﻴﺔ ﻟﻠﻤﺭﺃﺓ ﻻ ﻴﻜﻔﻲ ﻹﻗﺎﻤﺔ ﺍﻟﺤﺠﺔ ،ﻓ ﻨﻨﺎ ﻨﺭﺍﻫﻡ ﻴﻭﻅﻔﻭﻥ ﻤﻌﻁﻴﺎﺕ ﻋﻀﻭﻴﺔ ﻭﻭﻅﻴﻔﻴﺔ ﻹﻅﻬﺎﺭ ﺍﻟﺘﻔﺎﻀل ﺍﻟﻁﺒﻴﻌﻲ ﺒﻴﻥ ﺍﻟﺭﺠل ﻭﺍﻟﻤﺭﺃﺓ ،ﻭﺇ ﺒﺎﺕ ﻋﺩﻡ ﺼﻼﺤﻴﺔ ﺍﻟﻨﺴﺎﺀ ﻟﺘﻭﻟﻲ ﻤﻨﺎﺼﺏ ﻗﻴﺎﺩﻴﺔ ﻓﻲ ﺍﻟﻤﺠﺘﻤﻊ ﻟﺫﻟﻙ ﻨﺠﺩﻫﻡ ﻴﺸﺩﺩﻭﻥ ﻋﻠﻰ ﺍﻟﻨﺯﻭ ﺍﻟﻌﺎﻁﻔﻲ ﻟﻠﻤﺭﺃﺓ ،ﻭﺨﻀﻭﻋﻬﺎ ﻟﻌﻭﺍﺭ ﻭﺍﻟﻨﻔﺎﺱ ،ﻭﻤﺎ ﻴﺴﺘﻠﺯﻡ ﺫﻟﻙ ﻤﻥ ﺍﻨﻘﻁﺎ ﻋﻥ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺤﻤل ﻭﺍﻟﺭﻀﺎﻋﺔ ،ﻭﺍﻟﺤﻴ ﺍﻟﻌﺎﻤﺔ ،ﺃﻭ ﻋﺠﺯ ﻋﻥ ﻤﻤﺎﺭﺴﺔ ﺍﻟﻤﻬﺎﻡ ﺍﻟﺩﻴﻨﻴﺔ ،ﺇﻀﺎﻓﺔ ﺇﻟﻰ ﻓﻘﺩﺍﻥ ﺍ ﻫﻠﻴﺔ ﻹﻤﺎﻤﺔ ﺍﻟﺭﺠﺎل ﻓﻲ ﺍﻟﺼﻼﺓ .ﻭﻨﺤﻥ ﻻ ﻨﺨﺘﻠﻑ ﻤﻊ ﻤﻥ ﻴﻘﻭل ﺒﻭﺠﻭﺩ ﻓﻭﺍﺭﻕ ﻋﻀﻭﻴﺔ ﻭﻭﻅﻴﻔﻴﺔ ﻤﻬﻤﺔ ﺒﻴﻥ ﺍﻟﺭﺠل ﻭﺍﻟﻤﺭﺃﺓ ،ﻟﻜﻨﻨﺎ ﻨﺨﺘﻠﻑ ﻤﻊ ﻤﻥ ﻴﺭﻴﺩ ﺃﻥ ﻴﺠﻌل ﻫﺫ ﺍﻟﻔﺭﻭﻕ ﻤﺩﺨﻼ ﻟﺤﺭﻤﺎﻥ ﺍﻟﻤﺭﺃﺓ -ﻋﻤﻭﻤﺎ -ﺤﻕ ﺍﻟﺘﻘﺩﻡ ﻟﻠﻘﻴﺎﺩﺓ ﺍﻟﺴﻴﺎﺴﻴﺔ ،ﺒل ﻨﺭ ﺃﻥ ﻴﺘﺭﻙ ﺘﻘﺩﻴﺭ ﻗﺩﺭﺓ ﺍﻟﻤﺭﺃﺓ ﻋﻠﻰ ﻤﻤﺎﺭﺴﺎﺕ ﻭﻅﺎﺌﻑ ﻗﻴﺎﺩﻴﺔ ﻤﺤﺩﺩﺓ ﺇﻟﻰ ﺤﻜﻡ ﺍﻟﺸﻭﺭ ،ﻭﺇﻟﻰ ﺍﻟﻤﻘﺎﺭﻨﺔ ﺒﻴﻥ ﺍﻟﺨﺒﺭﺓ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻟﻜﻔﺎﺀﺓ ﺍﻟﻔﻌﻠﻴﺔ ﻟﻠﻤﺭﺸﺤﻴﻥ ،ﺭﺠﺎﻻ ﻜﺎﻨﻭﺍ ﺃﻭ ﻨﺴﺎﺀ .ﻓ ﺫﺍ ﺃ ﺒﺘﺕ ﺍﻟﺨﺒﺭﺓ ﻭﺍﻟﺘﺠﺭﺒﺔ ﺃﻥ ﺍﻤﺭﺃﺓ ﺒﺯﺕ ﺃﻗﺭﺍﻨﻬﺎ ﻓﻲ ﺍﻟﻘﺩﺭﺍﺕ ﺍﻟﻘﻴﺎﺩﻴﺔ ﻭﺍﻜﺘﺴﺒﺕ ﻘﺔ ﺍﻟﻐﺎﻟﺒﻴﺔ ﻓﻠﻴﺱ ﻟﺒﺸﺭ ﺃﻥ ﻴﺤﺭﻡ ﻤﺴﻠﻤﺎ ﻤﻥ ﺃﺩﺍﺀ ﻭﺍﺠﺒﺎﺘﻪ ﻭﺍﻟﻤﺴﺎﻫﻤﺔ ﻓﻲ ﺨﺩﻤﺔ ﺃﻤﺘﻪ ﺇﻻ ﺒﺴﻠﻁﺎﻥ ﺒﻴﻥ. ﺇﻥ ﺍﺨﺘﻴﺎﺭ ﺍﻟﻘﻴﺎﺩﺓ ﺍﻟﺴﻴﺎﺴﻴﺔ ﻓﻲ ﻨﻅﺎﻡ ﻴﻘﻭﻡ ﻋﻠﻰ ﺍﻟﺸﻭﺭ ﻭﺍﻟﻤﺸﺎﺭﻜﺔ ﺍﻟﺴﻴﺎﺴﻴﺔ ﻴﺘﻡ ﺍﻟﻘﺩﺭﺍﺕ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻟﺨﺒﺭﺓ ﺍﻟﻔﻌﻠﻴﺔ ﻟﻠﻤﺭﺸ ﻟﻠﻤﻨﺼﺏ ﺍﻟﻘﻴﺎﺩﻱ .ﻭﻤﻥ ﻋﺒﺭ ﺍﺴﺘﻌﺭﺍ ﺍﻟﻁﺒﻴﻌﻲ ﺃﻥ ﻴﺘﻡ ﺍﺨﺘﻴﺎﺭ ﺭﺠل ﻟﻠﻤﻨﺎﺼﺏ ﺍﻟﺴﻴﺎﺴﻴﺔ ﻓﻲ ﻤﺠﺘﻤﻊ ﻴﺘﻤﺘﻊ ﻓﻴﻪ ﺍﻟﺭﺠﺎل ﻴﺘﻔﻭﻕ ﻗﻴﺎﺩﻱ ،ﻟﻜﻥ ﺇ ﺒﺎﺕ ﺤﻕ ﺍﻟﻤﺸﺎﺭﻜﺔ ﺍﻟﺴﻴﺎﺴﻴﺔ ﻟﻠﻤﺭﺃﺓ ﻓﻲ ﻫﺫﺍ ﺍﻟﻨﻅﺎﻡ ﻴﺘﻴ ﺍﻟﻤﺠﺎل 120
ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ
ﺍﻟﺩﻭﻟﺔ ﻭﺍﻟﻌﺎﻟﻤﻴﺔ ﺍﻟﺴﻴﺎﺴﻴﺔ
ﻟﻠﻤﺠﺘﻤﻊ ﻻﺨﺘﻴﺎﺭ ﺍﻤﺭﺃﺓ ﺒﺯﺕ ﺃﻗﺭﺍﻨﻬﺎ ﻤﻥ ﺍﻟﺭﺠﺎل ،ﻭﺃ ﺒﺘﺕ ﺍﻟﺘﺠﺭﺒﺔ ﺍﻟﻌﻠﻤﻴﺔ ﺘﻔﻭﻗﻬﺎ ﻋﻠﻰ ﻤﻨﺎﻓﺴﻴﻬﺎ ،ﺃﻭ ﺇﺒﻘﺎﺀ ﺍﻟﻘﻴﺎﺩﺓ ﺍﻟﻌﻠﻴﺎ ﻓﻲ ﺠﻨﺱ ﺍﻟﺭﺠﺎل ﻋﻨﺩ ﻋﺠﺯ ﺍﻟﻨﺴﺎﺀ ﻋﻥ ﻤﻨﺎﻓﺴﺘﻬﻡ .ﻜﺫﻟﻙ ﻓ ﻥ ﺘﻘﻴﻴﺩ ﻤﺩﺓ ﺘﻭﻟﻲ ﺍﻟﻤﻨﺼﺏ ﺍﻟﻘﻴﺎﺩﻱ ﻴﺴﻤ ﺒﺎﺴﺘﺒﻌﺎﺩ ﻤﻥ ﻟﻡ ﻴ ﺒﺕ ﻜﻔﺎﻴﺘﻪ ﻭﺠﺩﺍﺭﺘﻪ ،ﺴﻭﺍﺀ ﻜﺎﻥ ﺭﺠﻼ ﺃﻡ ﺍﻤﺭﺃﺓ .
)ﺏ( ﺍﻟﻤﺸﺎﺭﻜﺔ ﺍﻟﺴﻴﺎﺴﻴﺔ ﻟﻐﻴﺭ ﺍﻟﻤﺴﻠﻤﻴﻥ :
ﺘﻌﻭﺩ ﺼﻌﻭﺒﺔ ﺘﻌﻴﻴﻥ ﺤﺩﻭﺩ ﺍﻟﻤﺸﺎﺭﻜﺔ ﺍﻟﺴﻴﺎﺴﻴﺔ ﻟﻐﻴﺭ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻓﻲ ﺍﻟﻨﻅﺎﻡ ﺍﻟﺴﻴﺎﺴﻲ ﺍﻹﺴﻼﻤﻲ ﺇﻟﻰ ﻋﺎﻤﻠﻴﻥ :
) (1ﺍﻻﺨﺘﻼﻑ ﺍﻟﺠﻭﻫﺭﻱ ﻓﻲ ﺴﻴﺭﻭﺭﺓ ﺍﺨﺘﻴﺎﺭ ﺍﻟﻘﻴﺎﺩﺓ ﺍﻟﺴﻴﺎﺴﻴﺔ ﺒﻴﻥ ﺍﻟﻤﺠﺘﻤﻊ ﺍﻟﺴﻴﺎﺴﻲ ﺍﻹﺴﻼﻤﻲ ﺍ ﻭل ﺫﻱ ﺍﻟﺒﻨﻴﺔ ﺍﻟﻘﺒﻠﻴﺔ ﻤﻥ ﺠﻬﺔ ،ﻭﺍﻟﻤﺠﺘﻤﻊ ﺍﻟﻤﻌﺎﺼﺭ ﻤﻥ ﺠﻬﺔ ﺃﺨﺭ ،
) (2ﻫﻴﻤﻨﺔ ﻤﻔﻬﻭﻡ ﺍﻟﺫﻤﻲ ﺍﻟﺫﻱ ﺒﺭﺯ ﻓﻲ ﺍﻟﻌﺼﺭ ﺍﻟﻌﺒﺎﺴﻲ ﻭﺃﺼﺒ ﺍ ﺴﺎﺱ ﻟﺘﺤﺩﻴﺩ ﺍﻟﻌﻼﻗﺔ ﺍﻟﺴﻴﺎﺴﻴﺔ ﺒﻴﻥ ﺍﻟﻤﺴﻠﻡ ﻭ ﻴﺭ ﺍﻟﻤﺴﻠﻡ ﻤﻨﺫ ﺫﻟﻙ ﺍﻟﺤﻴﻥ.
ﻟﺫﻟﻙ ﻓ ﻥ ﺍﻟﺨﻁﻭﺓ ﺍ ﻭﻟﻰ ﻟﺘﺫﻟﻴل ﺍﻟﺼﻌﻭﺒﺔ ﺍﻟﻨﺎﺠﻤﺔ ﻋﻥ ﺍﻟﻌﺎﻤﻠﻴﻥ ﺍﻟﻤﺫﻜﻭﺭﻴﻥ ﺁﻨﻔﺎ ﺘﺘﻤ ل ﻓﻲ ﺇﺩﺭﺍﻙ ﺃﻥ ﺍﻹﺴﻼﻡ -ﻋﺒﺭ ﺘﺎﺭﻴﺨﻪ ﺍﻟﻁﻭﻴل -ﺤﺎﻓﻅ ﻋﻠﻰ ﺤﻘﻭﻕ ﺍ ﻗﻠﻴﺎﺕ ﺍﻟﺩﻴﻨﻴﺔ ﻓﻲ ﺍﺨﺘﻴﺎﺭ ﻤﻤ ﻠﻴﻬﺎ ﺍﻟﺴﻴﺎﺴﻴﻴﻥ ﻭﺍﻟﺩﻴﻨﻴﻴﻥ ﻭﻓﻕ ﺍﻟﻁﺭﺍﺌﻕ ﺍﻟﻤﺘﻔﻘﺔ ﻤﻊ ﻋﻘﺎﺌﺩﻫﺎ ﻭﺃﻋﺭﺍﻓﻬﺎ ،ﺒﺩﺀﺍ ﺒﺎ ﻗﻠﻴﺎﺕ ﺍﻟﻴﻬﻭﺩﻴﺔ ﻓﻲ ﺩﻭﻟﺔ ﺍﻟﻤﺩﻴﻨﺔ ﻭﺍﻨﺘﻬﺎﺀ ﺒﺎﻟﺠﻤﺎﻋﺎﺕ ﺍﻟﻨﺼﺭﺍﻨﻴﺔ ﻭﺍﻟﻴﻬﻭﺩﻴﺔ ﻓﻲ ﺇﻗﻠﻴﻡ ﺍﻟﺩﻭﻟﺔ ﺍﻟﻌ ﻤﺎﻨﻴﺔ ،ﻭﺍﻟﺠﻤﺎﻋﺎﺕ ﺍﻟﻬﻨﺩﻭﺴﻴﺔ ﻭﺍﻟﺒﻭﺫﻴﺔ ﻓﻲ ﺍﻟﻬﻨﺩ.
ﻓ ﺫﺍ ﺍﻨﺘﻘﻠﻨﺎ ﺇﻟﻰ ﺍﻟﻤﺠﺘﻤﻊ ﺍﻟﺤﺩﻴﺙ ،ﻭﺠﺩﻨﺎ ﺃﻥ ﺍﻟﺘﻘﺴﻴﻤﺎﺕ ﺍﻟﺒﻨﻴﻭﻴﺔ ﺍ ﻓﻘﻴﺔ ﻭﺍﻟﻌﻤﻭﺩﻴﺔ ﺘﺘﻁﻠﺏ ﻤﻨﺎ ﺇﻋﺎﺩﺓ ﺍﻟﻨﻅﺭ ﻓﻲ ﺤﺩﻭﺩ ﺍﻟﻤﺸﺎﺭﻜﺔ ﺍﻟﺴﻴﺎﺴﻴﺔ ﻟﻐﻴﺭ ﺍﻟﻤﺴﻠﻡ ﻭﺘﺤﺩﻴﺩ ﺍ ﻟﻴﺎﺕ ﺍﻟﻤﻨﺎﺴﺒﺔ ﻹﺘﺎﺤﺔ ﺍﻟﻤﺠﺎل ﻟﻠﺠﻤﻴﻊ ﻟﻠﺘﻌﺎﻭﻥ ﻓﻲ ﺍﻟﺒﻨﺎﺀ ﻭﺍﻹﺴﻬﺎﻡ ﻓﻲ ﺘﻁﻭﻴﺭ ﺍﻟﺤﻴﺎﺓ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻤﻥ ﺠﻬﺔ ،ﻭﺤﻤﺎﻴﺔ ﺍﻟﺨﻴﺎﺭﺍﺕ ﺍﻟﻌﻘﺩﻴﺔ ﻟﻸﻓﺭﺍﺩ ﻭﺍﻟﺠﻤﺎﻋﺎﺕ ﻭﻤﺎ ﻴﺴﺘﺘﺒﻌﻬﺎ ﻤﻥ ﻤﻤﺎﺭﺴﺎﺕ ﺘﺘﻨﺎﺴﺏ ﻭﺘﻠﻙ ﺍﻟﺨﻴﺎﺭﺍﺕ .ﻭﻴﺠﺩﺭ ﺒﻨﺎ ﺃﻥ ﻨﺴﺘﺤﻀﺭ ﻫﻨﺎ ﺃﺴﺴﺎ ﻼ ﺔ ﻤﻬﻤﺔ - ﻤﻥ ﺍ ﺴﺱ ﺍﻟﺘﻲ ﻴﻘﻭﻡ ﻋﻠﻴﻬﺎ ﺍﻟﻨﻅﺎﻡ ﺍﻟﺴﻴﺎﺴﻲ ﺍﻹﺴﻼﻤﻲ :
) (1ﺃﻥ ﺍﻟﺩﻭﻟﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺩﻭﻟﺔ ﻋﺎﻟﻤﻴﺔ ﻻ ﺘﻨﺤﺼﺭ ﻓﻲ ﺩﺍﺌﺭﺓ ﺍﻟﻤﺴﻠﻤﻴﻥ ،ﺒل ﺘﻘﻭﻡ ﻋﻠﻰ ﺃﺴﺎﺱ ﺍﻟﺘﻌﺎﻭﻥ ﺒﻴﻥ ﺠﻤﻴﻊ ﺍﻟﻤﻠﺘﺯﻤﻴﻥ ﺒﻤﻴ ﺎﻗﻬﺎ.
) (2ﺃﻥ ﺍﻟﻘﻴﺎﺩﺓ ﺍﻟﺴﻴﺎﺴﻴﺔ ﺘﻘﻭﻡ ﻓﻲ ﺍﻟﻤﻨﻅﻭﺭ ﺍﻹﺴﻼﻤﻲ ﻋﻠﻰ ﺃﺴﺎﺱ ﺍﻟﺘﺄﻴﻴﺩ ﺍﻟﺠﻤﺎﻫﻴﺭﻱ ﻋﺒﺭ ﻤﺅﺴﺴﺎﺕ ﺍﻟﺸﻭﺭ . 121
ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﺩ .ﻟﺅﻱ ﺼﺎﻓﻲ
) (3ﺃﻥ ﻓﻲ ﻤﻘﺩﻤﺔ ﺍﻟﻀﻤﺎﻨﺎﺕ ﺍﻟﺘﻲ ﻴﻭﻓﺭﻫﺎ ﺍﻟﻨﻅﺎﻡ ﺍﻟﺴﻴﺎﺴﻲ ﻟﻤﻭﺍﻁﻨﻴﻪ ﺍﻟﺘﺄﻜﻴﺩ ﻋﻠﻰ ﺤﻘﻬﻡ ﻓﻲ ﺍﻟﺨﻀﻭ ﻟﻘﻭﺍﻨﻴﻥ ﻋﺎﻤﺔ ﻴﺘﺴﺎﻭ ﺃﻤﺎﻤﻬﺎ ﺍﻟﺠﻤﻴﻊ.
ﺇﻥ ﺍﻋﺘﻤﺎﺩ ﺍﻟﻤﺒﺎﺩ ﺍﻟﺴﻴﺎﺴﻴﺔ ﺍﻟﻜﻠﻴﺔ ﻟﻠﻨﻅﺎﻡ ﺍﻹﺴﻼﻤﻲ ،ﻭﻓﻲ ﻤﻘﺩﻤﺘﻬﺎ ﺍﻟﻤﺒﺎﺩ ﺍﻟ ﻼ ﺔ ﺍﻟﺴﺎﺒﻘﺔ ،ﻴﺅﺩﻱ ﺒﻨﺎ ﺇﻟﻰ ﺇﻁﻼﻕ ﺤﻕ ﺍﻟﻤﺸﺎﺭﻜﺔ ﺍﻟﺴﻴﺎﺴﻴﺔ ﺒﻴﻥ ﺍﻟﻤﻭﺍﻁﻨﻴﻥ ﻋﻠﻰ ﺍﺨﺘﻼﻑ ﺍﺘﺠﺎﻫﺎﺘﻬﻡ ﺍﻟﺩﻴﻨﻴﺔ ﻭﺍﻟﻌﻘﺩﻴﺔ ،ﻜﻤﺎ ﻴﺅﺩﻱ ﺘﺒﻨﻲ ﺍﻟﺒﻨﻰ ﺍﻟﺴﻠﻁﻭﻴﺔ ﺍ ﻓﻘﻴﺔ ﻭﺍﻟﻌﻤﻭﺩﻴﺔ ﺍﻟﺘﻲ ﺒﻴﻨﺎﻫﺎ ﺁﻨﻔﺎ ﺇﻟﻰ ﺃﻨﻭﺍ ﻼ ﺔ ﻤﻥ ﺍﻟﻤﻤﺎﺭﺴﺎﺕ ﺍﻟﺴﻴﺎﺴﻴﺔ ﻭﺍﻟﺘﻨﻅﻴﻤﻴﺔ :
) (1ﺍﻟﺴﻤﺎ ﻟﻠﺠﻤﺎﻋﺎﺕ ﺍﻟﺴﻜﺎﻨﻴﺔ ﺍﻟﻤﺤﻠﻴﺔ ” ﻗﺭ ،ﺃﺤﻴﺎﺀ ،ﺍﻟ “ ﺒﺎﺨﺘﻴﺎﺭ ﻗﻴﺎﺩﺍﺘﻬﺎ ﺍﻟﺫﺍﺘﻴﺔ ﺒﻨﺎﺀ ﻋﻠﻰ ﺍﻟﺼﺒﻐﺔ ﺍﻟﻐﺎﻟﺒﺔ ﻟﻸ ﻠﺒﻴﺔ ﺍﻟﺴﻜﺎﻨﻴﺔ ،ﻭﺒﺎﻟﺘﺎﻟﻲ ﺍﻟﺴﻤﺎ ﻟﻠﻘﺭ ﻭﺍ ﺤﻴﺎﺀ ﻴﺭ ﺍﻟﻤﺴﻠﻤﺔ ﺒﺎﺨﺘﻴﺎﺭ ﻗﻴﺎﺩﺍﺘﻬﺎ ﺍﻟﺴﻴﺎﺴﻴﺔ ﺍﻟﻤﻤ ﻠﺔ ﻟﻬﺎ.
) (2ﺇﻋﻁﺎﺀ ﺍﻟﻔﺭﺹ ﻟﻠﺠﻤﺎﻋﺎﺕ ﺍﻟﻌﻘﺩﻴﺔ ﻭﺍﻟﺩﻴﻨﻴﺔ ﻹﻗﺎﻤﺔ ﻤﺅﺴﺴﺎﺘﻬﺎ ،ﻭﺍﻟﺘﺯﺍﻡ ﻗﻭﺍﻨﻴﻨﻬﺎ ﺍﻟﺨﺎﺼﺔ ﺒﻬﺎ ﻓﻲ ﺩﺍﺌﺭﺓ ﺍﻟﺨﺼﻭﺼﻴﺎﺕ ﺍﻟﺘﺸﺭﻴﻌﻴﺔ ،ﻤ ل ﺃﺤﻜﺎﻡ ﺍﻟﺯﻭﺍ ﻭﺍﻟﻁﻼﻕ ﻭﺍﻟﻤﻴﺭﺍﺙ ﻭﺍ ﺤﻭﺍل ﺍﻟﺸﺨﺼﻴﺔ. ) (3ﺇﺘﺎﺤﺔ ﺍﻟﻤﺠﺎل ﻟﻠﻤﻭﺍﻁﻨﻴﻥ ﻋﻠﻰ ﺍﺨﺘﻼﻑ ﻤﻠﻠﻬﻡ ﻭﻨﺤﻠﻬﻡ ﻓﻲ ﺨﺩﻤﺔ ﺍﻟﻤﺼﻠﺤﺔ ﺍﻟﻌﺎﻤﺔ ﻭﺘﻁﻭﻴﺭ ﻤﺅﺴﺴﺎﺕ ﺍﻟﺩﻭﻟﺔ ﻀﻤﻥ ﺍﻟﺤﻜﻭﻤﺎﺕ ﺍﻹﻗﻠﻴﻤﻴﺔ ﻭﺍﻻﺘﺤﺎﺩﻴﺔ.
ﺇﻥ ﺍ ﻫﻤﻴﺔ ﺍﻟﻜﺒﺭ ﻟﻨﻤﻭﺫ ﺍﻟﻤﺸﺎﺭﻜﺔ ﺍﻟﺴﻴﺎﺴﻴﺔ ﺍﻟﻤﺘﻘﺩﻡ -ﺃﻨﻪ ﻴﺘﻴ ﺘﻁﺒﻴﻕ ﻤﻔﻬﻭﻡ ﺍﻟﺭﺤﻤﺔ ﺍﻟﻌﺎﻟﻤﻴﺔ ﺍﻟﺫﻱ ﺠﻌﻠﻪ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﺎﻴﺔ ﺍﻟﺭﺴﺎﻟﺔ ﺍﻟﺨﺎﺘﻤﺔ ،ﻭﻴﺠﻌل ﺍﻟﺩﻭﻟﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺩﻭﻟﺔ ﻋﺎﻟﻤﻴﺔ ﻗﺎﺩﺭﺓ ﻋﻠﻰ ﺍﻜﺘﺴﺎﺏ ﺘﺄﻴﻴﺩ ﺍﻟﺠﻤﺎﻋﺎﺕ ﺍﻟﺴﻜﺎﻨﻴﺔ ﻋﻠﻰ ﺍﺨﺘﻼﻑ ﺍﺘﺠﺎﻫﺎﺘﻬﻡ ﺍﻟﺩﻴﻨﻴﺔ ﻭﺍﻟﻌﻘﺩﻴﺔ ،ﻤ ل ﻫﺫﺍ ﺍﻟﺘﺄﻴﻴﺩ ﺍﻟﻌﺎﻡ ﺸﺭﻁ ﻀﺭﻭﺭﻱ ﻟﺘﺤﻘﻴﻕ ﺼﻔﺔ ﺍﻟﻌﺎﻟﻤﻴﺔ ﻱ ﺠﻬﺎﺯ ﺴﻠﻁﻭﻱ .ﻜﺫﻟﻙ ﻴﻜﺘﺴﺏ ﺍﻟﻨﻤﻭﺫ ﺍﻟﻤﺫﻜﻭﺭ ﺃﻫﻤﻴﺘﻪ ﻤﻥ ﺨﻼل ﻤﺭﻭﻨﺘﻪ ﻭﻗﺩﺭﺘﻪ ﻋﻠﻰ ﺍﻟﺘﻨﺎﺴﺏ ﻤﻊ ﺍﻟﻤﺘﻐﻴﺭﺍﺕ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻓﻬﻭ -ﻤﻥ ﻨﺎﺤﻴﺔ -ﻴﺴﻤ ﺒﺒﺭﻭﺯ ﺍﻟﻘﻴﺎﺩﺍﺕ ﺍﻟﺘﻲ ﺘﺘﻤﺘﻊ ﺒﺎﻟﻔﻀﺎﺌل ﺍ ﺨﻼﻗﻴﺔ ﻭﺍﻟﻜﻔﺎﺀﺍﺕ ﺍﻹﺩﺍﺭﻴﺔ ﻋﻨﺩ ﻴﺎﺏ ﺍﻟﺨﻼﻓﺎﺕ ﺍﻟﻤﺫﻫﺒﻴﺔ ﻭﺍﻟﻌﻘﺩﻴﺔ ﺍﻟﺤﺎﺩﺓ ﺒﻴﻥ ﺍﻟﺠﻤﺎﻋﺎﺕ ﺍﻟﺴﻜﺎﻨﻴﺔ .ﻜﻤﺎ ﻴﺴﻤ -ﻤﻥ ﻨﺎﺤﻴﺔ ﺃﺨﺭ -ﺒﺭﺒﻁ ﺍﻟﺘﻤ ﻴل ﺍﻹﺩﺍﺭﻱ ﻭﺍﻟﺴﻴﺎﺴﻲ ﺒﺎﻟﻘﻴﺎﺩﺍﺕ ﺍﻟﻌﻘﺩﻴﺔ ﻭﺍﻟﻤﻠﻴﺔ ﻋﻨﺩ ﺍﻨﻘﺴﺎﻡ ﺍﻟﺠﻤﺎﻋﺎﺕ ﺍﻟﺴﻜﺎﻨﻴﺔ ﻋﻠﻰ ﺃﺴﺱ ﻋﻘﺩﻴﺔ ﻭﻤﻠﻴﺔ .ﻭﺒﺎﻟﺘﺎﻟﻲ ﻓ ﻥ ﺇﻁﻼﻕ ﺤﻕ ﺍﻟﻤﺸﺎﺭﻜﺔ ﺍﻟﺴﻴﺎﺴﻴﺔ ﺒﻴﻥ ﺍﻟﻤﻭﺍﻁﻨﻴﻥ ﻴﺘﻴ ﻟﻐﻴﺭ ﺍﻟﻤﺴﻠﻡ ﺘﻭﻟﻲ ﻤﻨﺼﺏ ﺍﻟﻘﻴﺎﺩﺓ ﻓﻲ ﺍﻟﻤﻨﺎﻁﻕ ﺍﻟﺘﻲ ﺘﻘﻁﻨﻬﺎ ﺃ ﻠﺒﻴﺔ ﻴﺭ ﻤﺴﻠﻤﺔ ،ﻭﻫﻭ ﺤﻕ ﺎﺒﺕ ﻟﻐﻴﺭ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻓﻲ ﻨﻅﺎﻡ ﺍﻟﺨﻼﻓﺔ ﺍﻟﺘﺎﺭﻴﺨﻲ ﻭﺍﻟﻨﻅﺎﻡ ﺍﻟﻤﻠﻲ ﺍﻟﺫﻱ ﺍﻋﺘﻤﺩ ﺍﻟﺨﻠﻔﺎﺀ ﺍﻟﻌ ﻤﺎﻨﻴﻭﻥ .ﻭﻴﺒﻘﻰ ﺘﺼﺭﻑ ﺍﻟﻘﻴﺎﺩﺓ ﻴﺭ 122
ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ
ﺍﻟﺩﻭﻟﺔ ﻭﺍﻟﻌﺎﻟﻤﻴﺔ ﺍﻟﺴﻴﺎﺴﻴﺔ
ﺍﻟﻤﺴﻠﻤﺔ ﻓﻲ ﺩﺍﺌﺭﺓ ﺍﻟﻘﻭﺍﻨﻴﻥ ،ﻓﻲ ﺤﻴﻥ ﻴﺘﻤﻜﻥ ﺍﻟﻤﺴﻠﻤﻭﻥ ﺍﻟﻘﺎﻁﻨﻭﻥ ﻓﻲ ﻤﻨﺎﻁﻕ ﻴﺭ ﻤﺴﻠﻤﺔ ﻤﻥ ﺍﻟﺘﻤﺘﻊ ﺒﺤﻕ ﺇﺘﺒﺎ ﺃﺤﻜﺎﻡ ﺍﻟﺸﺭﻴﻌﺔ ﻓﻲ ﺘﻨﻅﻴﻡ ﺤﻴﺎﺘﻬﻡ ﺍﻟﻴﻭﻤﻴﺔ ،ﻭﺤﻕ ﺍﻟﺩﻋﻭﺓ ﺇﻟﻰ ﺍﻟﺨﻴﺭ ﺍﻟ ﺎﻭﻱ ﻓﻲ ﻨﻤﻭﺫﺠﻬﻡ ﺍﻻﺠﺘﻤﺎﻋﻲ .ﺃﻤﺎ ﺍﻟﻤﻨﺎﻁﻕ ﺍﻟﺘﻲ ﻴﻘﻁﻨﻬﺎ ﺃ ﻠﺒﻴﺔ ﻤﺴﻠﻤﺔ ﻓﻴﻤﻜﻨﻬﺎ ﺍﺨﺘﻴﺎﺭ ﻗﻴﺎﺩﺘﻬﺎ ﺍﻟﺫﺍﺘﻴﺔ ﻥ ﻤﺒﺩﺃ ﺭﺒﻁ ﺍﻟﻘﻴﺎﺩﺓ ﺍﻟﺴﻴﺎﺴﻴﺔ ﺒﺎﻟﻘﺎﻋﺩﺓ ﺍﻟﺸﻌﺒﻴﺔ ﻴﻤﻜﻨﻬﺎ ﻤﻥ ﺫﻟﻙ.
ﺇﻥ ﺍﻹﺼﺭﺍﺭ ﻋﻠﻰ ﺍﻟﺘﺴﺎﻭﻱ ﻓﻲ ﺤﻕ ﺍﻟﻤﺸﺎﺭﻜﺔ ﺍﻟﺴﻴﺎﺴﻴﺔ ﻀﺭﻭﺭﺓ ﺤﻴﻭﻴﺔ ﻟﻠﺤﻴﻠﻭﻟﺔ ﺩﻭﻥ ﻅﻬﻭﺭ ﺍﻨﺤﺭﺍﻓﺎﺕ ﻓﻲ ﺍﻟﻘﻴﺎﺩﺓ ﺍﻟﺴﻴﺎﺴﻴﺔ ﻨﺘﻴﺠﺔ ﺇﺨﺭﺍ ﻓﺌﺎﺕ ﺨﺎﺼﺔ ﻤﻥ ﺤﻕ ﺍﻟﺘﻨﺎﻓﺱ ﺍﻟﺴﻴﺎﺴﻲ ﺫﻟﻙ ﺃﻥ ﻤﺩﺍﺭ ﺍﻟﺘﻌﻭﻴل ﻓﻲ ﺍﺨﺘﻴﺎﺭ ﺍﻟﻘﻴﺎﺩﺓ ﻜﻔﺎﺀﺘﻬﺎ ﻭﻜﻔﺎﻴﺘﻬﺎ ، ﻭﺍﻟﺘﺯﺍﻤﻬﺎ ﺒﺎﻟﻤﺒﺎﺩ ﺍﻟﺴﻴﺎﺴﻴﺔ ﺍﻟﻜﻠﻴﺔ ﻟﻠﻨﻅﺎﻡ ،ﻭﻗﺩﺭﺘﻬﺎ ﻋﻠﻰ ﺍﻟﻘﻴﺎﻡ ﺒﻤﺴﺌﻭﻟﻴﺎﺘﻬﺎ ﻋﻠﻰ ﺍﻟﻭﺠﻪ ﺍ ﻤ ل .ﻭﻤ ل ﻫﺫ ﺍ ﻤﺭ ﻻ ﻴﻤﻜﻥ ﺃﻥ ﻴﻨﻴﻨﻲ ﻋﻠﻰ ﺘﺤﻘﻴﻕ ﺸﻜﻠﻲ ﻟﻤﺘﻁﻠﺒﺎﺕ ﻨﻅﺭﻴﺔ ﺒﻤﺎ ﻓﻲ ﺫﻟﻙ ﺍﻻﻨﺘﻤﺎﺀ ﺍﻟﻭﺭﺍ ﻲ ﺇﻟﻰ ﻤﺤﻴﻁ ﺇﺴﻼﻤﻲ ،ﺃﻭ ﺘﺤﻘﻴﻕ ” ﺸﺭﻁ “ ﺍﻟﺫﻜﻭﺭﺓ ،ﺒل ﻴﺠﺏ ﺃﻥ ﻴﺴﺘﻨﺩ ﺇﻟﻰ ﺍﻟﺴﺠل ﺍﻟﻌﻠﻤﻲ ﻟﻠﻤﺴﺎﻫﻤﺎﺕ ﺍﻟﻔﻌﻠﻴﺔ ﻓﻲ ﺘﻁﻭﻴﺭ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺴﻴﺎﺴﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﺍﻟ ﻘﺎﻓﻴﺔ ﻭﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﻟﻸﻓﺭﺍﺩ .ﻓﻜﻤﺎ ﻨﻌﻠﻡ ﺠﻤﻴﻌﺎ ﻓﻘﺩ ﻋﺎﻨﺕ ﺍ ﻤﺔ ﻤ ﺱ ﻭﻨﻜﺒﺎﺕ ﻜ ﻴﺭﺓ ﻨﺘﻴﺠﺔ ﻟﻤﻤﺎﺭﺴﺎﺕ ﺸﺎﺌﻨﺔ ﻭﺘﻘﺼﻴﺭ ﻤﺨﺯﻱ ﻗﺎﻡ ﺒﻪ ﺯﻋﻤﺎﺀ ﺘﺤﻘﻕ ﻓﻴﻬﻡ ﺸﺭﻁﻲ ” ﺍﻹﺴﻼﻡ “ ﻭ ” ﺍﻟﺫﻜﻭﺭﺓ “ ،ﻟﻜﻨﻬﻡ ﺍﻓﺘﻘﺩﻭﺍ ﺸﺭﻭﻁﺎ ﺃﺴﺎﺴﻴﺔ ﻟﻘﻴﺎﻡ ﻨﻅﺎﻡ ﻋﺎﺩل.
123
ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﺩ .ﺇﺒﺭﺍﻫﻴﻡ ﻤﺤﻤﺩ ﺯﻴﻥ
“ ﺗﺪرﻳﺲ اﻟﻔﻘﻪ وأﺻﻮﻟﻪ )ﻣﻦ وﺟﻬﺔ ﻧﻈﺮ ﻣﻌﺎرف اﻟﻮﺣﻰ” ﻣﻘﺪﻣﺔ : ﻻ ﺸﻙ ﺃﻥ ﺍﻟﺠﺎﻤﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻟﻌﺎﻟﻤﻴﺔ ﺒﻤﺎﻟﻴﺯﻴﺎ ﺘﻀﻁﻠﻊ ﺒﺘﺠﺭﺒﺔ ﻓﺭﻴﺩﺓ ﻓﻲ ﻤﺠﺎل
ﺍﻟﺘﻌﻠﻴﻡ ﺍﻟﻌﺎﻟﻲ ﺤﻴﺙ ﺃﻨﻬﺎ ﺘﺴﻌﻰ ﺇﻟﻰ ﺇﻋﺎﺩﺓ ﺼﻴﺎ ﺔ ﺍﻟﻌﻠﻭﻡ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻭﺘﺠﺩﻴﺩ ﺍﻟﻌﻠﻭﻡ ﺍﻹﺴﻼﻤﻴﺔ ﻭﻓﻕ ﻤﻨﻅﻭﺭ ﺘﻜﺎﻤﻠﻲ ﻴﻨﺒﻨﻲ ﻋﻠﻰ ﺭﺅﻴﺔ ﻜﻠﻴﺔ ﺘﻭﺤﻴﺩﻴﺔ ،ﻭﻫﻰ ﻜﺫﻟﻙ ﻤ ل ﻜل
ﺍﻟﺘﺠﺎﺭﺏ ﻗﺩ ﻤﺭﺕ ﺒﺘﺎﺭﻴ ﺨﺎﺹ ﺒﻬﺎ ﺘﺩﺭﺠﺕ ﻓﻴﻪ ﻤﻥ ﻤﺭﺍﺤل ﺍﻟﻁﻔﻭﻟﺔ ﺍ ﻭﻟﻰ ﺇﻟﻰ ﻤﺭﺍﺤل ﺍﺸﺘﺩﺍﺩ ﺍﻟﺴﺎﻋﺩ ﻭﺍﻟﻌﻁﺎﺀ ،ﻭﺨﻼل ﻤﺎ ﻴﻘﺎﺭﺏ ﺍﻟﻌﻘﺩﻴﻥ ﻤﻥ ﺍﻟﺯﻤﺎﻥ ﺍﺴﺘﻁﺎﻋﺕ
ﺍﻟﺠﺎﻤﻌﺔ ﺃﻥ ﺘﻁﻭﺭ ﺒﺭﺍﻤﺞ ﻋﻠﻤﻴﺔ ﻭﻋﻤﻠﻴﺔ ﻤﺴﺘﻬﺩﻴﺔ ﻓﻲ ﺫﻟﻙ ﺒﺄﻁﺭﻭﺤﺎﺕ ”ﺇﺴﻼﻤﻴﺔ
ﺍﻟﻤﻌﺭﻓﺔ“ ،ﻭﻫﺫ ﺍﻟﻭﺭﻗﺔ ﺘﺴﻌﻰ ﻟﺭﺼﺩ ﻭﺘﺤﻠﻴل ﺘﺠﺭﺒﺔ ﺍﻟﺠﺎﻤﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻟﻌﺎﻟﻤﻴﺔ ﻓﻲ ﺘﺩﺭﻴﺱ ﻤﺎﺩﺘﻲ ﺍﻟﻔﻘﻪ ﻭﺍ ﺼﻭل
ﻭﺫﻟﻙ ﻤﻥ ﺨﻼل ﺒﻴﺎﻥ ﺃﻭﺠﻪ ﺍﻹﺼﻼ
ﺍﻟﻌﻠﻤﻲ
ﻟﻠﻤﻘﺭﺭﺍﺕ ﻭﻁﺭﻕ ﺍﻟﺘﺩﺭﻴﺱ ﻭﺃﺴﺎﻟﻴﺏ ﺇﻋﺎﺩﺓ ﺘﺄﻫﻴل ﺍ ﺴﺎﺘﺫﺓ ﻭﺨﻠﻕ ﺠﻭ ﻋﻠﻤﻲ ﻴﻜﻭﻥ ﻋﻭﻨﺎ ﻋﻠﻰ ﺒﻴﺎﻥ ﻁﺒﻴﻌﺔ ﺍﻹﺼﻼ ﺍﻟﻤﻁﻠﻭﺏ ﻭﻜﻴﻔﻴﺎﺕ ﺘﻔﻌﻴل ﺍﻟﺤﻴﺎﺓ -ﻋﻠﻰ ﻭﺠﻪ ﺍﻟﻌﻤﻭﻡ -ﻋﻠﻰ ﺃﺴﺎﺱ ﺇﺴﻼﻤﻲ.
ﻭﺃﺨﻴﺭﺍ ﺘﺭﻭﻡ ﻫﺫ ﺍﻟﻭﺭﻗﺔ ﺍﻟﻨﻅﺭ ﺇﻟﻰ ﻫﺫ ﺍﻟﺘﺠﺭﺒﺔ ﺒﻌﻴﻥ ﻨﺎﻗﺩﺓ ﻟﺒﻴﺎﻥ ﻤﻭﺍﻀﻊ ﺍﻟﻘﻭﺓ
ﺍﻟﺘﻲ ﻴﻤﻜﻥ ﺃﻥ ﻴﺴﺘﻔﺎﺩ ﻤﻨﻬﺎ ﻭﻴﺒﻨﻰ ﻋﻠﻴﻬﺎ ﻭﺒﻴﺎﻥ ﻤﻭﺍﻀﻊ ﺍﻟﺨﻠل ﻭﺍﻟﻀﻌﻑ ﺍﻟﺘﻲ ﻴﻤﻜﻥ ﺃﻥ ﻨﺘﺠﺎﻭﺯﻫﺎ ﻓﻲ ﺘﺠﺎﺭﺏ ﺍﻟﺘﻌﻠﻴﻡ ﺍﻹﺴﻼﻤﻲ ﺍﻟﻤﻌﺎﺼﺭﺓ.
ﻻ ﻨﺯﺍ ﺤﻭل ﺃﺴﺒﺎﺏ ﻗﻴﺎﻡ ﺍﻟﺠﺎﻤﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺒﻤﺎﻟﻴﺯﻴﺎ ﻓﻲ ﺃﻨﻬﺎ ﺍﺴﺘﺠﺎﺒﺔ ﻟﻤﻘﺭﺭﺍﺕ
ﻤﺅﺘﻤﺭ ﻤﻜﺔ 1977ﻡ ،ﻭﻟﻜﻥ ﻫﺫ ﺍﻻﺴﺘﺠﺎﺒﺔ ﺍﻟﻜﺭﻴﻤﺔ ﻤﻥ ﺃﺼﺤﺎﺏ ﺍﻟﻘﺭﺍﺭ ﺍﻟﺴﻴﺎﺴﻲ
ﺠﺎﺀﺕ ﻤﺘﺄ ﺭﺓ ﺒﺎﻟﻀﺭﻭﺭﺍﺕ ﺍﻟﻭﺍﻗﻌﻴﺔ ﻭﺍﻟﺤﺎﺠﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ ﻟﻠﻤﺠﺘﻤﻊ ﺍﻟﻤﻼﻴﻭﻱ ﻓﻲ ﺫﻟﻙ
ﺍﻟﺤﻴﻥ ،
)( 1
ﻓﺘﺄﺴﺴﺕ ﺍﻟﺠﺎﻤﻌﺔ ﻓﻲ ﺃﻭل ﻋﻬﺩﻫﺎ ﻓﻲ ﻋﺎﻡ 1983ﺒﻘﻴﺎﻡ ﻜﻠﻴﺘﻴﻥ ﺇﺤﺩﺍﻫﻤﺎ
ــــــــــــــــــــــــــــــــــــــ )(1
ﺍﻨﻅﺭ ﻤﺎﺩﺓ Educationﻓﻲ The Modern & The Oxford Encyclopedia Islamic World, ed. J. E. Esposito, New York Oxford University Press : 1995.ﻭﻜﺫﻟﻙ ﻤﺎﺩﺓ Islamization of Knowledgeﻭﺍﻟﻤﺎﺩﺓ ﺍﻟﻘﻴﻤﺔ ﺍﻟﺘﻲ ﻜﺘﺒﻬﺎ ﺒﺭﻭﻓﻴﺴﻭﺭ ﻤﺤﻤﺩ ﻜﻤﺎل ﺤﺴﻥ ﻋﻥ ﺍﻟﺠﺎﻤﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻟﻌﺎﻟﻤﻴﺔ ﺒﻤﺎﻟﻴﺯﻴﺎ .ﺍﻨﻅﺭ ﻜﺫﻟﻙ Prof. : 126
=
ﺘﺩﺭﻴﺱ ﺍﻟﻔﻘﻪ ﻭﺃﺼﻭﻟﻪ )ﻤﻥ ﻭﺠﻬﺔ ﻨﻅﺭ ﻤﻌﺎﺭﻑ ﺍﻟﻭﺤﻲ(
ﻟﻠﻘﺎﻨﻭﻥ ﻭﺍ ﺨﺭ
ﺍﻟﻭﺍﻗﻊ ﺍﻹﺴﻼﻤﻲ
ﻟﻼﻗﺘﺼﺎﺩ ﻭﻴﻘﻭﻡ ﻋﻠﻰ ﺨﺩﻤﺘﻬﺎ ﻤﺭﻜﺯﺍ ﻟﻠﺩﺭﺍﺴﺎﺕ ﺍﻹﺴﻼﻤﻴﺔ ﻋﺭﻑ
ﺒﺎﺴﻡ ” ، Centre for Fundamental Knowledge “ CFKﻭﻴﺒﺩﻭ ﻭﺍﻀﺤﺎ
ﻤﻥ ﻫﺫ ﺍﻟﺒﺩﺍﻴﺔ ﺍﻟﻤﺘﻭﺍﻀﻌﺔ ﺃﻥ ﺍﻟﺠﺎﻤﻌﺔ ﺘﻌﻤل ﻋﻠﻰ ﺘﺯﻭﻴﺩ ﺴﻭﻕ ﺍﻟﻌﻤل ﺒﺨﺭﻴﺠﻴﻥ ﻓﻲ ﻤﺠﺎﻟﻲ ﺍﻟﻤﻬﻥ ﺍﻟﻘﺎﻨﻭﻨﻴﺔ ﻭﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﻴﻜﻭﻥ ﺍﻟﻔﺭﻕ ﺒﻴﻨﻬﻡ ﻭﺒﻴﻥ ﺨﺭﻴﺠﻲ ﺍﻟﺠﺎﻤﻌﺎﺕ
ﺍ ﺨﺭ
ﺍ ﺨﻼﻗﻴﺔ
ﻫﻭ ﺩﺭﺍﺴﺘﻬﻡ ﺤﻭﺍﻟﻲ 22ﺴﺎﻋﺔ ﺩﺭﺍﺴﻴﺔ ﻓﻲ ﻤﺠﺎل ﺍﻟﻌﻠﻭﻡ ﺍﻹﺴﻼﻤﻴﺔ ﻭﺍﻟﻘﻴﻡ ﻭﻜﺎﻥ ﻤﻨﻬﺞ ﺍﻟﻤﻘﺎﺭﻨﺎﺕ ﻭﺍﻟﻤﻘﺎﺭﺒﺎﺕ ﻫﻭ ﺍﻟﺴﺎﺌﺩ ﻟﺒﻴﺎﻥ ﻋﻅﻤﺔ ﺍﻹﺴﻼﻡ
ﻭﻤﺤﺎﻭﻟﺔ ﺇﻋﺎﺩﺓ ﺍﻟ ﻘﺔ ﻓﻲ ﺍﻟﻁﻼﺏ ﺒﺎﻟﺤﻀﺎﺭﺓ ﺍﻹﺴﻼﻤﻴﺔ ﻭﻗﻴﻤﻬﺎ .ﻭﺒﻨﻬﺎﻴﺔ ﻓﺘﺭﺓ ﻤﺩﻴﺭ
ﺍﻟﺠﺎﻤﻌﺔ ﺍ ﻭل ﻭﺘﺴﻠﻡ ﺍﻟﺩﻜﺘﻭﺭ ﻋﺒﺩ ﺍﻟﺤﻤﻴﺩ ﺃﺒﻲ ﺴﻠﻴﻤﺎﻥ ﻓﻲ 1989ﻡ ﺇﺩﺍﺭﺓ ﺍﻟﺠﺎﻤﻌﺔ
ﺒﺩﺃﺕ ﺇﺭﻫﺎﺼﺎﺕ ﺍﺘﺠﺎ ﺠﺩﻴﺩ ﺍﻨﻌﻜﺴﺕ ﻓﻲ ﻨﺎﺤﻴﺔ ﺍﻹﺩﺍﺭﺓ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﺒﺘﺒﻨﻲ ﻨﻅﺎﻡ ﺍﻟﺴﺎﻋﺎﺕ
ﺍﻟﻤﻌﺘﻤﺩﺓ ﺒﺩﻻ ﻋﻥ ﻨﻅﺎﻡ ﺍﻟﺴﻨﺔ ﺍﻟﺩﺭﺍﺴﻴﺔ ﻤﻊ ﺇﺩﺨﺎل ﺒﻌ ﺍﻟﻭﻀﻊ ﻓﻲ ﻤﺎﻟﻴﺯﻴﺎ .
ﺍﻟﺘﻌﺩﻴﻼﺕ ﺍﻟﺘﻲ ﺘﺘﻼﺀﻡ ﻤﻊ
ﻭﻟﻌل ﻗﺭﺍﺭ ﺇﻨﺸﺎﺀ ﻜﻠﻴﺔ ﻤﻌﺎﺭﻑ ﺍﻟﻭﺤﻲ ﻭ ﺍﻟﻌﻠﻭﻡ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻋﺎﻡ 1990ﻡ ﻴﻌﺩ ﻤﻥ
ﺃﻫﻡ ﺍﻟﺨﻁﻭﺍﺕ ﺍﻟﻌﻤﻠﻴﺔ ﻓﻲ ﺘﺒﻨﻰ ﻓﻠﺴﻔﺔ ﺘﻌﻠﻴﻤﻴﺔ ﺠﺩﻴﺩﺓ
ﻗﺼﺩ ﻤﻨﻬﺎ ﺍﻟﺴﻌﻲ ﻹﺤﺩﺍﺙ
ﺍﻟﺘﻜﺎﻤل ﺍﻟﻤﻌﺭﻓﻲ ﺒﻴﻥ ﺍﻟﻌﻠﻭﻡ ﺍﻟﺸﺭﻋﻴﺔ ﻭﺍﻟﻌﻠﻭﻡ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻭﺠﻌل ”ﻤﻌﺎﺭﻑ ﺍﻟﻭﺤﻲ“ ﻫﻲ ﺍﻟﻤﻘﻴﺎﺱ ﻭﺍﻟﻤﺤﻙ ﺍﻟﺫﻱ ﺘﺭﺩ ﺇﻟﻴﻪ ﺍﻟﻌﻠﻭﻡ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻟﻴﺭﻓﺩﻫﺎ ﺒﺎﻟﺭﺅﻴﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻟﻜﻠﻴﺔ
ﻭﻋﻠﻴﻪ ﻓ ﻥ ﺍﺘﺨﺎﺫ ﻨﻬﺞ ﺍﻟﺘﻜﺎﻤل ﺍﻟﻤﻌﺭﻓﻲ ﺒﺩﻻ ﻋﻥ ﻤﻨﻬﺞ ﺍﻟﻤﻘﺎﺭﻨﺎﺕ -ﺍﻟﺫﻱ ﻜﺎﻥ ﺴﻤﺔ ﻤﺭﺤﻠﺔ ﺍﻟﺘﺄﺴﻴﺱ ﺍ ﻭﻟﻰ ﻟﻠﺠﺎﻤﻌﺔ -ﺇﻨﻤﺎ ﻫﻭ ﺨﻁﻭﺓ ﻭﺍﺴﻌﺔ ﻓﻲ ﺍﺘﺠﺎ ﺘﺤﻘﻴﻕ ﻤﻘﺘﻀﻴﺎﺕ ﺃﻁﺭﻭﺤﺎﺕ ”ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ“ ﻓﻲ ﺇﺼﻼ ﻤﻨﺎﻫﺞ ﺍﻟﺘﻌﻠﻴﻡ ﻭﺍﻟﻤﺅﺴﺴﺎﺕ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ.
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ـــــــــــــــــــــــــــــــــــــــــــــــــ ـــــــــــــــــــــــــــ =
Thought, =Abdul Majid Mecken, The Revelational Criteria in Islamic The Muslim world vol. LV,No. 3 October 1965.ﻭﻜﺫﻟﻙ ﻤﻘﺎﻟﺔ ﻋﻥ Islamic studies : An University Discipline, The Muslim World, Wol. LV, No. 3 July 1963ﻭﺍﻟﺠﺯﺀ ﺍﻟ ﺎﻨﻲ ﻤﻥ ﺍﻟﻤﻘﺎﻟﺔ ﻓﻲ ﺸﻬﺭ ﺃﻜﺘﻭﺒﺭ ﻤﻥ ﻨﻔﺱ ﺍﻟﻌﺎﻡ ﺒﺎﻟﻤﺠﻠﺔ ﺫﺍﺘﻬﺎ. )(1 ﻭﺭﻗﺔ ﺒﺭﻭﻓﻴﺴﻭﺭ ﻤﺤﻤﺩ ﻜﻤﺎل ﺤﺴﻥ ﻓﻰ : = Workshop on Islamization of Curriculum, 4 Feb. 1995, IIUM 127
ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﺇﻥ ﺍﻻﻨﺘﻘﺎل ﻤﻥ ﻤﺴﺘﻭ
ﺩ .ﺇﺒﺭﺍﻫﻴﻡ ﻤﺤﻤﺩ ﺯﻴﻥ
ﺍﻟﻤﻘﺎﺭﻨﺎﺕ -ﺍﻟﺫﻱ ﻫﻭ ﻤﺴﺘﻭ
ﺃﻭﻟﻲ -ﺇﻟﻰ ﻤﺴﺘﻭ
ﺍﻟﺘﻜﺎﻤل ﺍﻟﻤﻌﺭﻓﻲ ﺒﻴﻥ ﺍﻟﻌﻠﻭﻡ ﺍﻟﺸﺭﻋﻴﺔ ﻭﺍﻟﻌﻠﻭﻡ ﺍﻹﻨﺴﺎﻨﻴﺔ ﺇﻨﻤﺎ ﻫﻭ ﺍﻨﺘﻘﺎل ﻨﻭﻋﻰ ﻓﻲ ﺃﺴﺱ ﺍﻟﻨﻅﺭ ﻟﻠﻌﻼﻗﺔ ﺒﻴﻥ ﺍﻟﻌﻠﻭﻡ ﺍﻟﺸﺭﻋﻴﺔ ﻭﺍﻟﻌﻠﻭﻡ ﺍﻹﻨﺴﺎﻨﻴﺔ ﺍﻟﻤﻌﺎﺼﺭﺓ.
ﻭﻋﻠﻴﻪ ،ﻓ ﻥ ﺍﻟﻜﻠﻴﺔ ﻗﺩ ﺘﻭﺴﻌﺕ ﺒﺨﻁﻰ ﺎﺒﺘﺔ ﻟﺘﺸﺘﻤل ﺒﺎﻹﻀﺎﻓﺔ ﺇﻟﻰ ﻗﺴﻡ ﻤﻌﺎﺭﻑ
ﺍﻟﻭﺤﻲ ﻭﺍﻟﺘﺭﺍﺙ ﻋﻠﻰ ﺍﻟﺘﺨﺼﺼﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻟﻤﻬﻨﻴﺔ ﺍﻟﺘﺎﻟﻴﺔ ” :ﻋﻠﻡ ﺍﺠﺘﻤﺎ
،ﻋﻠﻡ
ﻨﻔﺱ ،ﻓﻠﺴﻔﺔ ،ﻋﻠﻭﻡ ﺴﻴﺎﺴﻴﺔ ،ﺘﺭﺒﻴﺔ ،ﻟﻐﺔ ﻋﺭﺒﻴﺔ ،ﻟﻐﺔ ﺇﻨﺠﻠﻴﺯﻴﺔ ،ﺘﺎﺭﻴ ﻭﺤﻀﺎﺭﺓ ، ﻋﻠﻭﻡ ﻤﻜﺘﺒﺎﺕ“ .ﻭﻁﻼﺏ ﻜل ﻫﺫ ﺍﻟﺘﺨﺼﺼﺎﺕ -ﻋﺩﺍ ﻋﻠﻭﻡ ﺍﻟﻤﻜﺘﺒﺎﺕ ﻭﺍﻟﺘﺭﺒﻴﺔ ﺍﻟﻠﺘﻴﻥ
ﻻ ﺘﺸﺘﻤﻼﻥ ﻋﻠﻰ ﺒﺭﻨﺎﻤﺞ ﻟﻠﺩﺭﺍﺴﺎﺕ ﺍﻟﺠﺎﻤﻌﻴﺔ -ﻴﺠﺏ ﻋﻠﻴﻬﻡ ﺩﺭﺍﺴﺔ ﻤﻘﺭﺭﺍﺕ ﻤﻌﺎﺭﻑ
ﺍﻟﻭﺤﻲ ” 27ﺴﺎﻋﺔ ﺩﺭﺍﺴﻴﺔ “ ﻜﺘﺨﺼﺹ ﺎﻨﻭﻱ ﻗﺎﺒل
ﻥ ﻴﺘﺤﻭل ﺇﻟﻰ ﺘﺨﺼﺹ
ﺭﺌﻴﺱ .ﻭﻜﺫﺍ ﺍﻟﺤﺎل ﺒﺎﻟﻨﺴﺒﺔ ﻟﻁﻼﺏ ﻤﻌﺎﺭﻑ ﺍﻟﻭﺤﻲ ﻭﺍﻟﺘﺭﺍﺙ ﻓ ﻨﻪ ﻴﻁﻠﺏ ﻤﻨﻬﻡ ﺍﺘﺨﺎﺫ
ﺃﺤﺩ ﺍﻟﻌﻠﻭﻡ ﺍﻹﻨﺴﺎﻨﻴﺔ ﺘﺨﺼﺼﺎ ﺎﻨﻭﻴﺎ ﻗﺎﺒﻼ ﻥ ﻴﺘﺤﻭل ﺇﻟﻰ ﺘﺨﺼﺹ ﺭﺌﻴﺱ.
ﻭ ﺠل ﺘﻨﻔﻴﺫ ﻫﺫ ﺍﻟﺨﻁﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﺍﻟﻁﻤﻭﺤﺔ ﻓﻲ ﺇﺤﺩﺍﺙ ﺍﻟﺘﻜﺎﻤل ﺍﻟﻤﻌﺭﻓﻲ ﻓﻘﺩ
ﺭﻜﺯﺕ ﺍﻟﻜﻠﻴﺔ ﻋﻠﻰ ﺃﻫﻤﻴﺔ ﺍﻋﺘﺒﺎﺭ ﺍﻟﻠﻐﺘﻴﻥ ﺍﻟﻌﺭﺒﻴﺔ ﻭﺍﻹﻨﺠﻠﻴﺯﻴﺔ ﻟﻐﺘﻴﻥ ﻟﻠﺩﺭﺱ ﻭﺍﻟﺘﺤﺼﻴل ،ﻭﻴﺘﻭﻗﻊ ﻤﻥ ﺍﻟﻁﺎﻟﺏ ﺘﺤﺼﻴل ﻤﺴﺘﻭ ﻤﻨﺎﺴﺏ ﻴﺅﻫﻠﻪ ﻟﻠﺩﺭﺱ ﺒﻬﻤﺎ .ﻭﻜﺫﻟﻙ
ﻓﻘﺩ ﺍﺘﺨﺫﺕ ﺍﻟﺴﻴﺎﺴﺎﺕ ﺍﻟﻠﻐﻭﻴﺔ ﺍﻟﺼﺎﺭﻤﺔ ﻟﻔﺭ
ﺍﻟﻤﺴﺘﻭ
ﺍﻟﻤﻁﻠﻭﺏ ﻓﻲ ﻫﺫﺍ ﺍﻟﺼﺩﺩ.
ﻭﺭ ﻡ ﺃﻥ ﻫﺫ ﺍﻟﺘﺠﺭﺒﺔ ﻗﺩ ﻻﻗﺕ ﺼﻌﻭﺒﺎﺕ ﻋﻠﻤﻴﺔ ﻭﻋﻤﻠﻴﺔ ﻜﺒﻴﺭﺓ ﺇﻻ ﺃﻥ ﺇﺩﺍﺭﺓ ﺍﻟﻜﻠﻴﺔ
ﺍﺘﺨﺫﺕ ﻜ ﻴﺭﺍ ﻤﻥ ﺍﻟﺘﺩﺍﺒﻴﺭ ﺍﻟﻌﻠﻤﻴﺔ ﻟﻠﺤﻔﺎﻅ ﻋﻠﻰ ﻤﺴﺘﻭ
ﻤﻨﺎﺴﺏ ﻓﻲ ﺍﻟﻠﻐﺘﻴﻥ ” ﻤﺨﺘﺒﺭ
ﺍﻟﻠﻐﺔ ﺍﻟﻌﺭﺒﻴﺔ ﻭﺁﺨﺭ ﻟﻠﻐﺔ ﺍﻹﻨﺠﻠﻴﺯﻴﺔ “ .ﻭﻟﻌل ﺍﻟﺘﺤﺩﻱ ﺍﻟﺫﻱ ﻴﻭﺍﺠﻪ ﺒﺭﻨﺎﻤﺞ ﺍﻟﺘﻜﺎﻤل ﻫﻭ
ﻜﻴﻔﻴﺔ ﺨﻠﻕ ﺠﻭ ﻋﻠﻤﻲ ﻴﺯﻜﻰ ﺍﻟﺩﺍﻓﻌﻴﺔ ﻓﻲ ﺘﻌﻠﻡ ﺍﻟﻠﻐﺘﻴﻥ ﺒﺎﻟﻨﺴﺒﺔ ﻟﻁﻼﺏ ﺍﻟﻤﺭﺤﻠﺔ
ﺍﻟﺠﺎﻤﻌﻴﺔ ﺍﻟﻌﺭﺒﻴﺔ
ﻫﺫﺍ ﺒﺎﻹﻀﺎﻓﺔ ﺇﻟﻰ ﺍﺒﺘﻜﺎﺭ ﺃﺴﺎﻟﻴﺏ ﺘﺭﺒﻭﻴﺔ ﻭﺘﻘﻨﻴﺔ ﺠﺩﻴﺩﺓ ﻓﻲ ﺘﻌﻠﻴﻡ ﺍﻟﻠﻐﺔ
ﻭﻻ ﺸﻙ ﺃﻥ ﺍ ﺴﺘﺎﺫ -ﺍﻟﺫﻱ ﻫﻭ ﻓﻲ ﻋﺭﻑ ﺃﺩﺒﻴﺎﺕ ﺍﻟﺠﺎﻤﻌﺔ ﻤﺭﺏ -ﺇﺫﺍ ﻟﻡ
ﺘﺘﻭﻓﺭ ﻓﻴﻪ ﺸﺭﻭﻁ ﺇﺠﺎﺩﺓ ﺍﻟﻠﻐﺘﻴﻥ ﻓ ﻨﻪ ﻟﻥ ﻴﻜﻭﻥ ﻗﺩﻭﺓ ﺼﺎﻟﺤﺔ ﻟﻁﻼﺒﻪ.
ﻭﺃﺨﻴﺭﺍ ﻓ ﻥ ﻫﺫ ﺍﻟﺘﺠﺭﺒﺔ ﺍﻟﻭﻟﻴﺩﺓ ﺇﺫﺍ ﻟﻡ ﺘ ﻤﺭ ﺒﻌﺩ ﺤﻴﻥ ﺒﺨﺭﻭ ﻜﺘﺎﺏ ﺠﺎﻤﻌﻲ ﻴﻤ ل
ﺍﻟﻁﻤﻭﺤﺎﺕ ﻭﺍ ﻤﺎل ﺍﻟﻤﻌﻘﻭﺩﺓ ،ﻓ ﻥ ﻜل ﺍﻟﺘﺠﺭﺒﺔ ﻗﺩ ﺘﻭﺼﻡ ﺒﺄﻨﻬﺎ ﺩﻋﻭ ﻋﺭﻴﻀﺔ ﺃﻗﺭﺏ
ﺇﻟﻰ ﺍ ﻤﺎﻨﻲ ﻭﺃﺤﻼﻡ ﺍﻟﻴﻘﻅﺔ.
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ﺍﻟﻭﺍﻗﻊ ﺍﻹﺴﻼﻤﻲ
ﺘﺩﺭﻴﺱ ﺍﻟﻔﻘﻪ ﻭﺃﺼﻭﻟﻪ )ﻤﻥ ﻭﺠﻬﺔ ﻨﻅﺭ ﻤﻌﺎﺭﻑ ﺍﻟﻭﺤﻲ(
ﺘﺠﺭﺒﺔ ﻗﺴﻡ ﻤﻌﺎﺭﻑ ﺍﻟﻭﺤﻲ : ﻟﻤﺎ ﻜﺎﻥ ﺭﻀﻨﺎ ﻓﻲ ﻫﺫ ﺍﻟﻭﺭﻗﺔ ﺘﻨﺎﻭل ﺃﻤﺭ ﺘﺩﺭﻴﺱ ”ﺍﻟﻔﻘﻪ ﻭﺍ ﺼﻭل“ ﻭﻓﻕ ﺒﺭﻨﺎﻤﺞ
”ﻤﻌﺎﺭﻑ ﺍﻟﻭﺤﻲ ﻭﺍﻟﺘﺭﺍﺙ“ ﺒﺎﻟﺘﺤﻠﻴل ﻭﺍﻟﻨﻘﺩ ،ﻓ ﻥ ﺍﻟﻤﻘﺩﻤﺔ ﺍﻟﺴﺎﺒﻘﺔ ﻗﺼﺩ ﺒﻬﺎ ﺍﻟﺘﻌﺭﻴﻑ ﺒﺎﻟﺼﻭﺭﺓ ﺍﻟﻜﻠﻴﺔ ﻟ ﺼﻼ
ﺍ ﻜﺎﺩﻴﻤﻲ ﺍﻟﺫﻱ ﺘﻨﻁﻭﻱ ﻋﻠﻴﻪ ﺘﺠﺭﺒﺔ ﺍﻟﺠﺎﻤﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ
ﺒﻤﺎﻟﻴﺯﻴﺎ .ﻓﻼ ﺸﻙ ﺃﻥ ﻤﺭﻜﺯ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻹﺴﻼﻤﻴﺔ ” “ CFKﻴﺸﺒﻪ ﺇﻟﻰ ﺤﺩ ﻜﺒﻴﺭ ﺘﺠﺎﺭﺏ ﺃﻗﺴﺎﻡ ﻭﻤﺭﺍﻜﺯ ﺍﻟ ﻘﺎﻓﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻓﻲ ﺍﻟﺠﺎﻤﻌﺎﺕ ﺍﻟﻌﺭﺒﻴﺔ ،ﻟﻜﻥ ﻋﻠﻰ ﺍﻟﺭ ﻡ ﻤﻥ
ﺃﻥ ﻗﺭﺍﺭ ﺇﻨﺸﺎﺀ ﻜﻠﻴﺔ ﻤﻌﺎﺭﻑ ﺍﻟﻭﺤﻲ ﻭﺍﻟﻌﻠﻭﻡ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻗﺩ ﺃﻨﺎﻁ ﻤﻬﺎﻡ ﺍﻟﻤﺭﻜﺯ ﺒﻘﺴﻡ
”ﻤﻌﺎﺭﻑ ﺍﻟﻭﺤﻲ ﻭﺍﻟﺘﺭﺍﺙ“ ﺇﻻ ﺃﻥ ﺍﻟﺭﺅﻴﺔ ﺍﻟﺘﻲ ﺼﺎﺭﺕ ﺘﺩﺭﺱ ﺒﻬﺎ ﺍﻟﻤﻭﺍﺩ ﺍﻹﺴﻼﻤﻴﺔ -
ﺍﻟﺘﻲ ﻫﻲ ﻤﺘﻁﻠﺏ ﺠﺎﻤﻌﻲ -ﻗﺩ ﺍﺨﺘﻠﻔﺕ ﻭﺼﺎﺭ ﻫﻨﺎﻙ ﺘﺭﻜﻴﺯ ﻋﻠﻰ ﺃﻫﻤﻴﺔ ﺘﻜﺎﻤل ﺍﻟﻌﻠﻭﻡ ﻭﻓﻕ ﺍﻟﻨﻅﺭﺓ ﺍﻟﺘﻭﺤﻴﺩﻴﺔ ﻟﻠﻤﻌﺭﻓﺔ ،ﺭﺒﻤﺎ ﻜﺎﻥ ﺍﻟﻌﺎﺌﺩ ﺍﻟﻌﻠﻤﻲ ﻴﺴﻴﺭﺍ ﻭﻻ ﻴﺫﻜﺭ ،ﻭﻟﻜﻥ
ﺘﻔﻌﻴل ﺍﻹﻴﻤﺎﺀﺍﺕ ﻭﺍﻹﺼﺭﺍﺭ ﻋﻠﻰ ﻤﻨﻬﺠﻴﺔ ﺠﺩﻴﺩﺓ ﻗﺩ ﺒﺙ ﺭﻭﺤﺎ ﺠﺩﻴﺩﺓ ﻗﺩ ﺘﺅﺘﻰ ﻤﺎﺭﻫﺎ
ﻓﻲ ﺍﻟﻤﺩ
ﺍﻟﺒﻌﻴﺩ
ﻭﻻ ﺸﻙ ﺃﻥ ﻤﺠﺭﺩ ﺇ ﺎﺭﺓ ﺍﻟﻭﻋﻲ ﺤﻭل ﻫﺫ ﺍ ﻤﻭﺭ ﺍﻟﻤﻨﻬﺠﻴﺔ
ﻴﻀﻴﻑ ﺯﻭﺍﻴﺎ ﻟﻠﻨﻅﺭ ﻜﺎﻨﺕ ﺎﺌﺒﺔ
ﻭﺭﺒﻤﺎ ﻴﻔﻀﻲ ﻓﻲ ﻨﻬﺎﻴﺔ ﺍﻟﻤﻁﺎﻑ ﺇﻟﻰ ﺘﻔﻌﻴل ﺘﻠﻙ
ﺍﻟﻤﻌﺎﺭﻑ ﺍﻹﺴﻼﻤﻴﺔ ﻭﺍﻨﻔﻌﺎل ﺍﻟﺤﻴﺎﺓ ﺍﻟﻌﻠﻤﻴﺔ ﺒﻘﻴﻡ ﻫﺫ ﺍﻟﻤﻨﻬﺠﻴﺔ.
ﻋﻠﻰ ﺍﻟﺭ ﻡ ﻤﻥ ﺃﻥ ﻗﺴﻡ ”ﻤﻌﺎﺭﻑ ﺍﻟﻭﺤﻲ ﻭﺍﻟﺘﺭﺍﺙ“ ﻗﺩ ﺒﺩﺃ ﺒﺩﺍﻴﺔ ﻤﺘﻭﺍﻀﻌﺔ ﻓﻲ ﻋﺎﻡ
1990ﻭﻜﺎﻥ ﻋﺩﺩ ﺍﻟﻁﻼﺏ ﻓﻴﻪ ﺤﻭﺍﻟﻲ ﻤﺎﺌﺔ ﻁﺎﻟﺏ ﺇﻻ ﺃﻥ ﺘﺠﺭﺒﺔ ﻤﻨ ﺩﺭﺠﺔ ﻋﻠﻤﻴﺔ
ﻓﻲ ﺘﺨﺼﺹ ”ﻤﻌﺎﺭﻑ ﺍﻟﻭﺤﻲ ﻭﺍﻟﺘﺭﺍﺙ“ ﻜﺎﻨﺕ ﺘﺠﺭﺒﺔ ﺭﺍﺌﺩﺓ ﻭﻤﺠﻴﺩﺓ ﻭﻗﺩ ﻗﺎﻡ ﺘﺨﻁﻴﻁ ﺍﻟﺩﺭﺠﺔ ﺍﻟﻌﻠﻤﻴﺔ ﻋﻠﻰ ﺠﺫ ﻤﺸﺘﺭﻙ ﻟﻜل ﻁﻼﺏ ”ﻤﻌﺎﺭﻑ ﺍﻟﻭﺤﻲ ﻭﺍﻟﺘﺭﺍﺙ“ ﻭﻴﺤﺘﻭ ﻋﻠﻰ ﺍﻟﻤﻭﺍﺩ ﺍﻟﺩﺭﺍﺴﻴﺔ ﺍ ﺘﻴﺔ :
ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ 11
ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ 1
ﻋﻠﻭﻡ ﺍﻟﺤﺩﻴﺙ 1
ﻋﻠﻭﻡ ﺍﻟﺤﺩﻴﺙ 11
ﺍﻟﻌﻘﻴﺩﺓ ﺍﻹﺴﻼﻤﻴﺔ
ﻤﺩﺨل ﻟﺩﺭﺍﺴﺔ ﺍﻟﻔﻘﻪ
ﺍﻟﺴﻴﺭﺓ ﺍﻟﻨﺒﻭﻴﺔ
ﺃﺼﻭل ﺍﻟﻔﻘﻪ
ﺍﻟﺩﻋﻭﺓ ﺍﻹﺴﻼﻤﻴﺔ
ﻋﻠﻡ ﺍﻟﻜﻼﻡ 129
ﻤﻨﺎﻫﺞ ﺍﻟﺒﺤﺙ
ﺩ .ﺇﺒﺭﺍﻫﻴﻡ ﻤﺤﻤﺩ ﺯﻴﻥ
ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﻭﺍﻟﺠﺫ ﺍﻟﻤﺸﺘﺭﻙ ﻫﻭ ﻋﺒﺎﺭﺓ ﻋﻥ 33ﺴﺎﻋﺔ ﺩﺭﺍﺴﻴﺔ ﻭﺒﺎﻹﻀﺎﻓﺔ ﺇﻟﻰ ﺫﻟﻙ ﻴﺨﺘﺎﺭ
ﺍﻟﻁﺎﻟﺏ ﻤﺠﺎﻻ ﻤﻥ ﻤﺠﺎﻻﺕ ”ﻤﻌﺎﺭﻑ ﺍﻟﻭﺤﻲ ﻭﺍﻟﺘﺭﺍﺙ“ ﺍﻟﺘﺎﻟﻴﺔ ﻟﻴﺭﻜﺯ ﻋﻠﻴﻪ ﻭﻫﻰ : ﺍﻟﺘﻔﺴﻴﺭ
ﺍﻟﺤﺩﻴﺙ
ﺍﻟﻌﻘﻴﺩﺓ ﻭﻋﻠﻡ ﺍﻟﻜﻼﻡ
ﺍﻟﻔﻘﻪ ﻭﺍ ﺼﻭل ﺍﻟﺩﻋﻭﺓ
ﻭﻴﺩﺭﺱ ﺍﻟﻁﺎﻟﺏ ﻓﻲ ﻤﺠﺎل ﺍﻟﺘﺭﻜﻴﺯ 15ﺴﺎﻋﺔ ﺩﺭﺍﺴﻴﺔ ﺒﺎﻹﻀﺎﻓﺔ ﺇﻟﻰ ﺫﻟﻙ ﻴﺨﺘﺎﺭ
18ﺴﺎﻋﺔ ﺩﺭﺍﺴﻴﺔ ﻓﻲ ﻤﺠﺎل ﺁﺨﺭ ﻴﺭ ﺍﻟﻤﺠﺎل ﺍﻟﺫﻱ ﺭﻜﺯ ﻋﻠﻴﻪ .ﺒﺎﻹﻀﺎﻓﺔ ﺇﻟﻰ ﺫﻟﻙ ﻴﺨﺘﺎﺭ 6ﺴﺎﻋﺎﺕ ﺩﺭﺍﺴﻴﺔ ﺃﺨﺭ
ﻤﻥ ﺍﻟﻤﻭﺍﺩ ﺍﻟﺩﺭﺍﺴﻴﺔ ﻓﻲ ﺃﻱ ﻤﺠﺎل ﻤﻥ ﻤﺠﺎﻻﺕ
ﻤﻌﺎﺭﻑ ﺍﻟﻭﺤﻲ ﺒﺎﻟﺘﺸﺎﻭﺭ ﻤﻊ ﻤﺭﺸﺩ ﺍ ﻜﺎﺩﻴﻤﻲ .ﺃﻱ :ﺃﻥ ﺍﻟﻁﺎﻟﺏ ﻴﺩﺭﺱ ﻤﺎ ﻤﺠﻤﻠﻪ
54ﺴﺎﻋﺔ ﺩﺭﺍﺴﻴﺔ ﻓﻲ ﻤﺠﺎل ﻤﻌﺎﺭﻑ ﺍﻟﻭﺤﻲ ﻭﺍﻟﺘﺭﺍﺙ ﻴﻀﺎﻑ ﺇﻟﻴﻬﺎ 27ﺴﺎﻋﺔ ﺩﺭﺍﺴﻴﺔ
ﻓﻲ ﻋﻠﻡ ﻤﻥ ﺍﻟﻌﻠﻭﻡ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻤﻌﺎﺭﻑ ﺍﻟﻭﺤﻲ ﻭﺍﻟﺘﺭﺍﺙ
ﺤﻴﺙ ﻴﻌﺘﺒﺭ ﻫﺫﺍ ﺍﻟﻌﻠﻡ ﺘﺨﺼﺼﺎ ﺎﻨﻭﻴﺎ ﺒﺎﻟﻨﺴﺒﺔ ﻟﻁﺎﻟﺏ
ﻭﻴﻤﻜﻥ ﺃﻥ ﻴﺤﻭل ﺇﻟﻰ ﺘﺨﺼﺹ ﺭﺌﻴﺱ ﺇﺫﺍ ﺃﺭﺍﺩ ﺍﻟﺤﺼﻭل
ﻋﻠﻰ ﺍﻟﺩﺭﺠﺔ ﺍﻟﻌﻠﻤﻴﺔ ﺫﺍﺕ ﺍﻟﺘﺨﺼﺼﻴﻥ ﺍﻟﺭﺌﻴﺴﻴﻴﻥ
ﻭﻴﺴﺘﻁﻴﻊ ﺃﻥ ﻴﻜﻤل ﺫﻟﻙ ﻓﻲ
ﺤﻭﺍﻟﻰ ﻓﺼﻠﻴﻥ ﺩﺭﺍﺴﻴﻴﻥ ﺒﻌﺩ ﺇﻜﻤﺎﻟﻪ ﻟﻠﺩﺭﺠﺔ ﺍﻟﻌﻠﻤﻴﺔ ﺍ ﻭﻟﻰ -ﻭﺇﺠﻤﺎﻻ ﺘﺤﺘﻭ ﺍﻟﺩﺭﺠﺔ
ﺍﻟﻌﻠﻤﻴﺔ ﻋﻠﻰ 129ﺴﺎﻋﺔ ﺩﺭﺍﺴﻴﺔ ﺇﻤﺎ ﻤﻥ ﻤﻭﺍﺩ ﻤﻌﺎﺭﻑ ﺍﻟﻭﺤﻲ ﻭﺍﻟﺘﺭﺍﺙ ﺃﻭ ﻤﻥ ﻤﻭﺍﺩ ﺍﻟﻌﻠﻭﻡ ﺍﻹﻨﺴﺎﻨﻴﺔ ﺃﻭ ﻤﻥ ﻤﻭﺍﺩ ﺍﻟﻜﻠﻴﺎﺕ ﺍ ﺨﺭ
ﺒﺎﻟﺘﺸﺎﻭﺭ ﻤﻊ ﻤﺭﺸﺩ ﺍ ﻜﺎﺩﻴﻤﻲ -
ﻭﻴﻘﺼﺩ ﻤﻥ ﺫﻟﻙ ﺇﻋﻁﺎﺀ ﺍﻟﻁﺎﻟﺏ ﻗﺩﺭﺍ ﻤﻥ ﺍﻟﺤﺭﻴﺔ ﻓﻲ ﺘﻜﻴﻴﻑ ﺍﻟﻤﻭﺍﺩ ﺍﻟﺩﺭﺍﺴﻴﺔ ﺍﻟﺘﻲ ﺘﻠﺒﻰ
ﻁﻤﻭﺤﻪ ﺍ ﻜﺎﺩﻴﻤﻲ ،ﻭﺃﺨﻴﺭﺍ ﻴﺩﺭﺱ ﺍﻟﻁﺎﻟﺏ 12ﺴﺎﻋﺔ ﺩﺭﺍﺴﻴﺔ ﻟﻐﺔ ﺇﻨﺠﻠﻴﺯﻴﺔ ،ﻭﻟﻘﺩ ﻜﺎﻨﺕ ﺍﻟﺴﺎﻋﺎﺕ ﺍﻟﻤﺨﺼﺼﺔ ﻟﻠﻐﺔ ﺍﻹﻨﺠﻠﻴﺯﻴﺔ ﻓﻲ ﺍﻟﺒﺩﺍﻴﺔ 8ﺴﺎﻋﺎﺕ ﻡ ﺯﻴﺩﺕ ﻓﻴﻤﺎ ﺒﻌﺩ
ﺇﻟﻰ 12ﺴﺎﻋﺔ ﺩﺭﺍﺴﻴﺔ.
ﻭﺍﻟﻨﺎﻅﺭ ﻓﻲ ﻤﺨﻁﻁ ﺍﻟﺩﺭﺠﺔ ﺍﻟﻌﻠﻤﻴﺔ ﻴﻼﺤﻅ ﺍﺒﺘﺩﺍﺀﺍ ﺃﻨﻬﺎ ﺘﻌﻨﻰ ﺒﺘﺯﻭﻴﺩ ﺍﻟﻁﺎﻟﺏ ﺠﻤﻠﺔ
ﻤﻥ ﺍﻟﻤﻌﺎﺭﻑ ﺍﻟﻌﺎﻤﺔ ﻭﺍ ﺴﺎﺴﻴﺔ ﻓﻲ ﻤﺠﺎل ﺍﻟﻌﻠﻭﻡ ﺍﻟﺸﺭﻋﻴﺔ ﺩﻭﻥ ﺍﻟﺩﺨﻭل ﻓﻲ ﺘﻔﺎﺼﻴل ﺤﻴﺙ ﺇﻥ ﻤﺠﺎﻻﺕ ﺍﻟﺘﺭﻜﻴﺯ ﺍﻟﺘﻲ ﻤﻥ ﺍﻟﻤﻔﺘﺭ
ﺃﻥ ﻴﺨﺘﺎﺭ ﺍﻟﻁﺎﻟﺏ ﻭﺍﺤﺩﺍ
ﺍﻟﺘﺨﺼﺹ
ﻓﻲ ﻤﻌﺎﺭﻑ ﺍﻟﻭﺤﻲ ﻤﻥ ﺍﻟﻤﺠﺎل ﺍﻟﺫﻱ ﺍﺨﺘﺎﺭ ﺍﻟﺘﺭﻜﻴﺯ ﻋﻠﻴﻪ
ﻟﻜﻥ ﺍﻟﻁﺭﻴﻘﺔ ﺍﻟﺘﻲ ﺤﺩﺩﺕ
ﻤﻨﻬﺎ ﻴﺩﺭﺱ ﻓﻴﻬﺎ ﻓﻘﻁ 15ﺴﺎﻋﺔ ﺩﺭﺍﺴﻴﺔ ﻗﺎﺒﻠﺔ ﻟﻠﺯﻴﺎﺩﺓ ﺇﺫﺍ ﺃﺭﺍﺩ ﺍﺨﺘﻴﺎﺭ ﻤﻭﺍﺩ ﺍﻟﻤﺴﺎﻋﺩﺓ
130
ﺍﻟﻭﺍﻗﻊ ﺍﻹﺴﻼﻤﻲ
ﺘﺩﺭﻴﺱ ﺍﻟﻔﻘﻪ ﻭﺃﺼﻭﻟﻪ )ﻤﻥ ﻭﺠﻬﺔ ﻨﻅﺭ ﻤﻌﺎﺭﻑ ﺍﻟﻭﺤﻲ(
ﻤﻌﺎﻟﻡ ﺍﺨﺘﻴﺎﺭ ﺍﻟﻤﻭﺍﺩ ﺍﻟﻤﺴﺎﻋﺩﺓ ﻗﺼﺩ ﻤﻨﻬﺎ ﺠﻌل ﺍﻟﻁﻼﺏ ﻴﺘﻠﻘﻭﻥ ﻤﻘﺭﺭﺍﺕ ﺩﺭﺍﺴﻴﺔ ﺘﻭﺴﻊ
ﺃﻓﻘﻬﻡ ﺃﻜ ﺭ ﻤﻥ ﻜﻭﻨﻬﺎ ﺘﻌﻤﻕ ﺘﺨﺼﺼﻬﻡ ﻓﻲ ﻤﺠﺎل ﺒﻌﻴﻨﻪ. ﻭﻋﻠﻴﻪ ﻓ ﻥ ﺍﻟﻐﺭ
ﺍ ﺴﺎﺱ ﻤﻥ ﻭﺭﺍﺀ ﺍﻟﺩﺭﺠﺔ ﻫﻭ ﺘﺯﻭﻴﺩ ﺍﻟﻁﺎﻟﺏ ﺒﻤﻌﺭﻓﺔ ﻓﻲ
ﻤﺠﺎل ﺍﻟﻌﻠﻭﻡ ﺍﻟﺸﺭﻋﻴﺔ ﺘﺘﺴﻡ ﺒﺎﻟﻌﻤﻭﻡ ﻭﺍﻟﺸﻤﻭل ﺤﺘﻰ ﺘﻌﻴﻥ ﺍﻟﻁﺎﻟﺏ ﻋﻠﻰ ﺍﻟﻨﻅﺭ ﺇﻟﻰ
ﺍﻟﻤﻌﺭﻓﺔ ﻭﻓﻕ ﺭﺅﻴﺔ ﺘﻭﺤﻴﺩﻴﺔ ﻻ ﻴﻨﻔﺼﻡ ﻓﻴﻬﺎ ﺍﻟﻌﻠﻡ ﺍﻟﺩﻴﻨﻲ ﻋﻥ ﺍﻟﻌﻠﻡ ﺍﻟﺩﻨﻴﻭ .
)( 1
ﻭﻫﺫﺍ
ﺍﻟﻬﺩﻑ ﺍﻟﻨﻬﺎﺌﻲ ﻻ ﻴﺘﺤﻘﻕ ﺇﺫﺍ ﺍﻨﻌﺯل ﺍﻟﻁﺎﻟﺏ ﻓﻲ ﺘﺨﺼﺹ ﻀﻴﻕ ﻤﻥ ﺘﺨﺼﺼﺎﺕ ﺍﻟﻌﻠﻭﻡ ﺍﻟﺸﺭﻋﻴﺔ ،ﻭﻋﻜﻑ ﻋﻠﻴﻪ ﺩﻭﻥ ﺒﺎﻗﻲ ﺍﻟﻌﻠﻭﻡ ﺍﻟﺸﺭﻋﻴﺔ ﺍ ﺨﺭ ،ﺇﺫﺍ ﻫﺫ ﺍﻟﺩﺭﺠﺔ ﺍﻟﻌﻠﻤﻴﺔ
ﻓﻲ ﻤﻌﺎﺭﻑ ﺍﻟﻭﺤﻲ ﻭﺍﻟﺘﺭﺍﺙ ﺘﺠﻤﻊ ﺒﻴﻥ ﻤﻌﺭﻓﺔ ﺸﺎﻤﻠﺔ ﻟﻜل ﺘﺨﺼﺼﺎﺕ ﺍﻟﻌﻠﻭﻡ ﺍﻟﺸﺭﻋﻴﺔ ﻭﻓﻕ ﺍﺨﺘﻴﺎﺭ ﻗﺼﺩ ﻤﻨﻪ ﺘﺭﻜﻴﺯ ﻤﻌﻨﻰ ”ﻭﺤﺩﺓ ﺍﻟﻤﻌﺭﻓﺔ“ ،ﻭﻴﻀﺎﻑ ﺇﻟﻰ ﺫﻟﻙ ﺍﻹﻟﻤﺎﻡ
ﺒﺄﺴﺎﺴﻴﺎﺕ ﻭﺍﺤﺩ ﻤﻥ ﺍﻟﻌﻠﻭﻡ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻟﻴﺅﻜﺩ ﻤﻌﻨﻰ ﺍﻟﺘﻜﺎﻤل ﺍﻟﻤﻌﺭﻓﻲ .ﻭﻴﻠﻐﻲ ﺘﻘﺴﻴﻡ
ﺍﻟﻤﻌﺎﺭﻑ ﻋﻠﻰ ﺃﺴﺎﺱ ”ﺩﻴﻨﻲ“ ﻭ ”ﺩﻨﻴﻭﻱ“ ﺃﻭ ”ﻋﻠﻤﺎﻨﻲ“.
ﻭﺭ ﻡ ﺍﻟﺠﻬﺩ ﺍﻟﺫﻱ ﺒﺫل ﻓﻲ ﺍﺨﺘﺯﺍل ﺍﻟﺘﺨﺼﺼﺎﺕ ﺍﻟﻤﻌﺭﻭﻓﺔ ﻓﻲ ﻜ ﻴﺭ ﻤﻥ ﺍﻟﺠﺎﻤﻌﺎﺕ
ﺍﻹﺴﻼﻤﻴﺔ ﻓﻲ ﺍﻟﻌﺎﻟﻡ ﺍﻹﺴﻼﻤﻲ ﺇﻟﻰ ﺠﻤﻠﺔ ﻤﻥ ﺍﻟﺴﺎﻋﺎﺕ ﺍﻟﺩﺭﺍﺴﻴﺔ ﺍﻟﺘﻲ ﺘﺴﻌﻰ ﻓﻲ ﻨﻬﺎﻴﺔ
ﺍ ﻤﺭ ﻹﻋﻁﺎﺀ ﺍﻟﻁﺎﻟﺏ ﺠﻤﻠﺔ ﻤﻥ ﺍﻟﻤﻌﺎﺭﻑ ﺍﻟﺘﻲ ﺘﻌﻜﺱ ﻨﻭﻋﺎ ﻤﻥ ﺍﻟﺘﻜﺎﻤل ﻟﺘﻠﻙ
ﺍﻟﺘﺨﺼﺼﺎﺕ ﻀﻤﻥ ﺇﻁﺎﺭ ﻋﺎﻡ ﻭﻫﻭ ﻤﻌﺎﺭﻑ ﺍﻟﻭﺤﻲ ﻭﺍﻟﺘﺭﺍﺙ ﺇﻻ ﺃﻥ ﻫﺫﺍ ﺍﻟﺠﻬﺩ ﻴﺒﻘﻰ
ﻗﺎﺒﻼ ﻟﻠﻤﺭﺍﺠﻌﺔ ﻭﺍﻟﺘﺤﺴﻴﻥ ﺤﺘﻰ ﻴﺅﺩ
ﺤﺴﺎﺏ ﺍ ﺨﺭ.
ﺍﻟﻐﺭ
ﺍﻟﻤﻁﻠﻭﺏ ﺩﻭﻥ ﻤﻴل ﻟﺠﺎﻨﺏ ﻋﻠﻰ
ﻭﻗﺒﻴل ﺘﺨﺭ ﺍﻟﺩﻓﻌﺔ ﺍ ﻭﻟﻰ ” ﻓﻰ ﺃ ﺴﻁﺱ “ 1993ﻭﻓﻕ ﺍﻟﺒﺭﻨﺎﻤﺞ ﺴﺎﺒﻕ ﺍﻟﺫﻜﺭ
ﺭﺃﺕ ﺇﺩﺍﺭﺓ ﺍﻟﻜﻠﻴﺔ ﺘﻜﻭﻴﻥ ﺨﻤﺱ ﻟﺠﺎﻥ .ﻭﻗﺩ ﺃﻭﻜل ﻟﻬﺫ ﺍﻟﻠﺠﺎﻥ ﺘﻁﻭﻴﺭ ﺒﺭﺍﻤﺞ ﺩﺭﺍﺴﻴﺔ
ﻓﻲ ﺍﻟﻤﺠﺎﻻﺕ ﺍ ﺘﻴﺔ :
ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ﺍﻟﻤﻌﺎﺼﺭ ﻭﺃﺼﻭل ﺍﻟﺩﻴﻥ
ﺍﻟﺤﺩﻴﺙ
ﺍﻟﻔﻘﻪ ﻭﺃﺼﻭﻟﻪ
ﺍﻟﻘﺭﺁﻥ ﻭﺍﻟﺘﻔﺴﻴﺭ
ﺍ ﺩﻴﺎﻥ ﺍﻟﻤﻘﺎﺭﻨﺔ
ــــــــــــــــــــــــــــــــــــــ )(1
International Islamic University Malaysia, Undergraduate Prospectus, 1996. 131
ﺩ .ﺇﺒﺭﺍﻫﻴﻡ ﻤﺤﻤﺩ ﺯﻴﻥ
ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﻭﻗﺩ ﺸﻜﻠﺕ ﻫﺫ ﺍﻟﻠﺠﺎﻥ ﻟﺘﻁﻭﻴﺭ ﺒﺭﺍﻤﺞ ﺩﺭﺍﺴﻴﺔ ﻤﻨﻔﺼﻠﺔ ﻟﻜﻥ ﻴﺤﺘﻭﻴﻬﺎ ﺇﻁﺎﺭ
”ﻤﻌﺎﺭﻑ ﺍﻟﻭﺤﻲ ﻭﺍﻟﺘﺭﺍﺙ“ ﻜﺠﺫ ﻤﺸﺘﺭﻙ ﺒﻴﻥ ﻫﺫ ﺍﻟﺘﺨﺼﺼﺎﺕ ﺍﻟﺨﻤﺴﺔ ،ﻭﺒﻌﺩ ﻨﻘﺎ
ﺩﺍﻡ ﻟﻔﺘﺭﺓ ﻋﺎﻡ ﺘﻘﺩﻤﺕ ﻫﺫ ﺍﻟﻠﺠﺎﻥ ﺒﺒﺭﺍﻤﺞ ﺩﺭﺍﺴﻴﺔ ﻓﻲ ﺍﻟﺘﺨﺼﺼﺎﺕ ﺴﺎﻟﻔﺔ ﺍﻟﺫﻜﺭ ،ﻭﻗﺩ
ﺠﺭ ﻨﻘﺎ
ﻤﻭﺴﻊ ﺤﻭل ﻫﺫ ﺍﻟﺒﺭﺍﻤﺞ ﺤﻴﺙ ﻋﻘﺩﺕ ﻋﺩﺓ ﻭﺭ
ﻋﻤل ﺍﺸﺘﺭﻙ ﻓﻴﻬﺎ ﻜل ﺫﻟﻙ ﺍﻟﺤﻭﺍﺭ ﻋﻥ
ﺃﻋﻀﺎﺀ ﻫﻴﺌﺔ ﺍﻟﺘﺩﺭﻴﺱ ﺒﻘﺴﻡ ”ﻤﻌﺎﺭﻑ ﺍﻟﻭﺤﻲ ﻭﺍﻟﺘﺭﺍﺙ“ .ﻭﻗﺩ ﺘﻤﺨ
ﻀﺭﻭﺭﺓ ﺇﻨﺸﺎﺀ ﻭﺤﺩﺍﺕ ﺃﺭﺒﻊ ﺘﻜﻭﻥ ﻜل ﻭﺤﺩﺓ ﺘﺤﺕ ﺇﺩﺍﺭﺓ ﻤﻨﺴﻕ
ﻭﻴﺭﺃﺱ ﻫﺫ
ﺍﻟﻭﺤﺩﺍﺕ ﺍ ﺭﺒﻊ ﺭﺌﻴﺱ ﻗﺴﻡ ”ﻤﻌﺎﺭﻑ ﺍﻟﻭﺤﻲ ﻭﺍﻟﺘﺭﺍﺙ“ .ﻭﺍﻟﻭﺤﺩﺍﺕ ﺍ ﺭﺒﻊ ﻫﻲ : ﺍﻟﺤﻀﺎﺭﺓ ﻭﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ﺍﻟﻤﻌﺎﺼﺭ ﺍﻟﺘﻔﺴﻴﺭ ﻭﺍﻟﺤﺩﻴﺙ
ﺃﺼﻭل ﺍﻟﺩﻴﻥ ﻭﻤﻘﺎﺭﻨﺔ ﺍ ﺩﻴﺎﻥ
ﺍﻟﻔﻘﻪ ﻭﺃﺼﻭل ﺍﻟﻔﻘﻪ
ﻭﻗﺩ ﺃﻭﻜل ﻟﻬﺫ ﺍﻟﻭﺤﺩﺍﺕ ﺍﻟﻤﺭﺍﺠﻌﺔ ﺍﻟﻤﺴﺘﻤﺭﺓ ﻟﻠﻤﻘﺭﺭﺍﺕ ﺍﻟﺩﺭﺍﺴﻴﺔ ،ﻭﻤﺤﺎﻭﻟﺔ
ﻤﺭﺍﻋﺎﺓ ﺃﻨﺠﻊ ﺍﻟﺴﺒل ﻓﻲ ﺠﻌل ﺍﻟﻤﻭﺍﺩ ﺍﻟﺩﺭﺍﺴﻴﺔ ﺫﺍﺕ ﺼﻠﺔ ﻤﺒﺎﺸﺭﺓ ﺒﺎﻟﺤﻴﺎﺓ
ﻭﻤﺤﺎﻭﻟﺔ
ﺘﻔﻌﻴل ﺍﻟﻌﻘﻴﺩﺓ ﺍﻹﺴﻼﻤﻴﺔ ،ﻭﺍﻟﺘﺨﻠﺹ ﺒﻘﺩﺭ ﺍﻹﻤﻜﺎﻥ ﻤﻥ ﺍﻟﻨﺯﺍﻋﺎﺕ ﺍﻟﻔﻜﺭﻴﺔ ﺍﻟﻘﺩﻴﻤﺔ ، ﻭﻤﺤﺎﻭﻟﺔ ﺍﻟﺘﺭﻜﻴﺯ ﻋﻠﻰ ﺤﺎﻀﺭ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻭﺍﺴﺘﺨﻼﺹ ﺍﻟﻌﺒﺭ ﻤﻥ ﺘﻠﻙ ﺍﻟﻨﺯﺍﻋﺎﺕ ﻻ
ﺇﺤﻴﺎﺀﻫﺎ ﻤﺭﺓ ﺃﺨﺭ ،ﻋﻠﻰ ﺃﻥ ﻴﻘﻭﺩ ﻫﺫﺍ ﺍ ﻤﺭ ﻓﻲ ﻨﻬﺎﻴﺘﻪ ﺇﻟﻰ ﺍﺴﺘﺤﺩﺍﺙ ﻤﻨﻬﺞ ﻟﻠﺘﻌﺎﻤل
ﻤﻊ ﺍﻟﺘﺭﺍﺙ ﺍﻹﺴﻼﻤﻲ ﻴﻘﻭﻡ ﻋﻠﻰ ﻭﺍﺒﺕ ﺍﻟﻘﺭﺁﻥ ﻭﺍﻟﺴﻨﺔ ﻭﻴﻌﻴﺩ ﺒﻨﺎﺀ ﺫﻟﻙ ﺍﻟﺘﺭﺍﺙ ﻭﻓﻘﺎ
ﻟﻤﻨﻬﺠﻴﺔ ﺍﻟﻭﺤﻲ ﺍﻟﻤﻌﺭﻓﻴﺔ.
ﻭﻗﺩ ﺴﻌﻰ ﺍﻟﻤﻨﺴﻘﻭﻥ ﻜﺫﻟﻙ ﻹﻋﺩﺍﺩ ﺒﺭﺍﻤﺞ ﻟﻠﺩﺭﺍﺴﺎﺕ ﺍﻟﻌﻠﻴﺎ ﻓﻲ ﻤﺴﺘﻭ
ﺍﻟﻤﺎﺠﺴﺘﻴﺭ
ﺃﺴﺎﺴﻴﺎ ﻤﻥ ﺍﻟﻌﻤل ﺒﻨﻬﺎﻴﺔ ﺃ ﺴﻁﺱ ، 1994ﻭﻓﻰ ﻫﺫ ﺍﻟﻔﺘﺭﺓ ﺩﺍﺭ ﻨﻘﺎ
ﺤﺎﺩ ﻋﻥ
ﻭﺍﻟﺩﻜﺘﻭﺭﺍ ﻓﻲ ﺇﻁﺎﺭ ”ﻤﻌﺎﺭﻑ ﺍﻟﻭﺤﻲ ﻭﺍﻟﺘﺭﺍﺙ“ .ﻭﻗﺩ ﺃﻨﺠﺯﺕ ﻟﺠﺎﻥ ﺍﻟﻭﺤﺩﺍﺕ ﺠﺯﺀﺍ
ﻋﻼﻗﺔ ”ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ“ ﺒﻤﺠﺎل ”ﻤﻌﺎﺭﻑ ﺍﻟﻭﺤﻲ ﻭﺍﻟﺘﺭﺍﺙ“. ﻋﻨﺩ ﺍﻟﺒﻌ
ﺤﻴﺎل ﺍﻟﺤﺩﻴﺙ ﻋﻥ ”ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ“ ﻓﻲ ﻤﺠﺎل ﺍﻟﻔﻘﻪ ﻭﺍ ﺼﻭل ،ﻭﻟﻌل
ﺍﻟﺨﻠﻁ ﻗﺩ ﻭﻗﻊ ﻋﻨﺩ ﺍﻟﺒﻌ
ﺒﺴﺒﺏ ﺍﻟﻨﻅﺭ ﺇﻟﻰ ”ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ“ ﺒﺄﻨﻬﺎ ﻤﻨﻬﺠﻴﺔ ﺘﺨﺹ
ﺇﺼﻼ ﻤﻨﺎﻫﺞ ﺍﻟﻌﻠﻭﻡ ﺍﻹﻨﺴﺎﻨﻴﺔ ﺤﺘﻰ ﻻ ﺘﺘﻌﺎﺭ ــــــــــــــــــــــــــــــــــــــ
)(1
)( 1
ﻭﺼﺎﺭ ﻤﺎﺩﺓ ﻟﻠﺘﻨﺩﺭ
ﻤﻊ ﺍﻟﺭﺅﻴﺔ ﺍﻟﻜﻠﻴﺔ ﻟ ﺴﻼﻡ ،ﺒﻴﻨﻤﺎ
ﺍﻨﻅﺭ Workshop on Islamization of Curriculum 4Feb. 1995 IIUM. : 132
ﺘﺩﺭﻴﺱ ﺍﻟﻔﻘﻪ ﻭﺃﺼﻭﻟﻪ )ﻤﻥ ﻭﺠﻬﺔ ﻨﻅﺭ ﻤﻌﺎﺭﻑ ﺍﻟﻭﺤﻲ(
ﻴﺭ ﺍﻟﺒﻌ
ﺍﻟﻭﺍﻗﻊ ﺍﻹﺴﻼﻤﻲ
ﺒﺄﻥ ”ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ“ ﺘﻌﻨﻰ ﺒ ﺼﻼ ﻜﻠﻴﻬﻤﺎ ﻭﻓﻕ ﻨﻬﺞ ﻤﻌﺭﻓﻲ ﺘﻭﺤﻴﺩﻱ
،ﻭﺫﻟﻙ ﻗﺎﺌﻡ ﻋﻠﻰ ﺍﻟﺘﻔﺭﻗﺔ ﺒﻴﻥ ﺍﻟﻭﺤﻲ ﺍﻹﻟﻬﻲ ﺒﺸﻘﻴﻪ ”ﺍﻟﻘﺭﺁﻥ ﻭﺍﻟﺴﻨﺔ“ ﻭﺒﻴﻥ ﺍﻟﻔﻬﻡ ﺍﻹﻨﺴﺎﻨﻲ ﻟﺫﻟﻙ ﺍﻟﻭﺤﻲ ﻓﻲ ﺸﺘﻰ ﺍﻟﻌﺼﻭﺭ ﺍﻹﺴﻼﻤﻴﺔ
ﻓﺒﻴﻨﻤﺎ ﺍﻟﻭﺤﻲ ﺍﻹﻟﻬﻲ ﻤﻌﺼﻭﻡ
ﻋﻥ ﺍﻟﺨﻁﺄ ﻭﻤﺤﻔﻭﻅ ﻋﻥ ﺍﻟﺘﺒﺩﻴل ﻭﺍﻟﺘﻐﻴﻴﺭ ﻨﺠﺩ ﺃﻥ ﺃﻓﻬﺎﻡ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻟﺫﻟﻙ ﺍﻟﻭﺤﻲ ﻋﺭﻀﺔ
ﻟﻠﺘﻐﻴﻴﺭ ﻭﺍﻟﺘﺠﺩﻴﺩ ،ﻓ ﻥ ﻜﺎﻥ ﺫﻟﻙ ﻜﺫﻟﻙ ﻓﻼ ﺸﻙ ﺃﻥ ﺍﻟﻔﻘﻪ ﻭﺍﻟﻔﺘﺎﻭ ﺘﺘﻐﻴﺭ ﺒﺘﻐﻴﺭ ﺍﻟﺯﻤﺎﻥ ﻭﺍﻟﻤﻜﺎﻥ
ﻭﻟﻴﺱ ﻟﻠﻔﻘﻪ ﺍﻟﻌﺼﻤﺔ ﺍﻟﺘﻲ ﻟﻠﻭﺤﻲ
ﻭﻋﻠﻴﻪ ﻓ ﻥ ﺍﻟﺤﺩﻴﺙ ﻋﻥ ﺼﻠﺔ ”ﺇﺴﻼﻤﻴﺔ
ﺍﻟﻤﻌﺭﻓﺔ“ ﺒﻤﺠﺎل ”ﺍﻟﻔﻘﻪ ﻭﺍ ﺼﻭل“ ﻫﻲ ﺼﻠﺔ ﻤﻨﻬﺠﻴﺔ ﻗﺎﺌﻤﺔ ﻋﻠﻰ ﺃﺴﺎﺱ ﺘﻔﻌﻴل ﺍﻟﻔﻘﻪ ﻓﻲ
ﺤﻴﺎﺓ ﺍﻟﻨﺎﺱ ﻭﺘﺠﺩﻴﺩ ﻭﻓﻕ ﻤﻨﻬﺠﻴﺔ ﺘﻭﺤﻴﺩﻴﺔ ﺘﻨﻁﻠﻕ ﻤﻥ ﺍﻟﻘﺭﺁﻥ ﻭﺍﻟﺴﻨﺔ ﻭﻻ ﺘﻘﺒل ﺘﺭﻗﻴﻊ ﺍﻟﻔﺘﺎﻭ
ﻭﻻ ﺘﻔﺴ ﻤﺠﺎﻻ ﻟﻠﻔﻘﻪ ﺍﻟﻨﻅﺭﻱ ﺍﻟﺫﻱ ﻻ ﺼﻠﺔ ﻟﻪ ﺒﻭﺍﻗﻊ ﺍﻟﻤﺴﻠﻤﻴﻥ .ﻭﻓﻰ ﻫﺫ
ﺍﻟﻤﺭﺤﻠﺔ ﻗﺩ ﺍﺴﺘﻘﺭ ﺃﻤﺭ ﺃﻫﻤﻴﺔ ﺘﺩﺭﻴﺱ ﻤﻭﺍﺩ ﺘﺘﻌﻠﻕ ﺒﺘﺎﺭﻴ
ﺍﻟﻔﻘﻪ ﺍﻹﺴﻼﻤﻲ ﻭﺘﺎﺭﻴ
ﻤﻨﻬﺠﻴﺔ ﺍﻟﻔﻜﺭ ﺍ ﺼﻭﻟﻲ ﻭﻜﺫﻟﻙ ﻤﺤﺎﻭﻟﺔ ﺘﻔﻌﻴل ﺍﻟﻔﻘﻪ ﻓﻲ ﺍﻟﺤﻴﺎﺓ ﺍﻟﻭﺍﻗﻌﻴﺔ ﻭﺭﺒﻁﻪ ﺒﺤﺭﻜﺔ
ﺍﻟﺘﻘﻨﻴﻥ ﻓﻲ ﻤﺎﻟﻴﺯﻴﺎ ﻓﻲ ﻤﺠﺎل ”ﻓﻘﻪ ﺍ ﺴﺭﺓ“ ﻭ”ﻓﻘﻪ ﺍﻟﻤﻌﺎﻤﻼﺕ“ .ﻭﺭﺒﻁﻪ ﺃﻴﻀﺎ ﺒﺄﻫﻤﻴﺔ
ﺍﻟﻨﻅﺭ ﻓﻲ ﺘﺠﺎﺭﺏ ﺍﻟﺩﻭل ﺍﻟﺘﻲ ﺴﻌﺕ ﻟﺘﻘﻨﻴﻥ ﺍﻟﻔﻘﻪ ﺍﻹﺴﻼﻤﻲ ﻓﻲ ﻤﺠﺎل ”ﻓﻘﻪ ﺍﻟﺠﻨﺎﻴﺎﺕ“ ﻭﺒﻘﻴﺔ ﻓﺭﻭ ﺍﻟﻔﻘﻪ ﺍ ﺨﺭ .
ﻭﺒﺤﻠﻭل ﻋﺎﻡ 1996ﻡ ﺘﻭﺴﻊ ﻗﺴﻡ ”ﻤﻌﺎﺭﻑ ﺍﻟﻭﺤﻲ ﻭﺍﻟﺘﺭﺍﺙ“ ﺤﺘﻰ ﺼﺎﺭ ﺃﻜﺒﺭ
ﺃﻗﺴﺎﻡ ﺍﻟﺠﺎﻤﻌﺔ ﻋﻠﻰ ﺍﻹﻁﻼﻕ ،ﺒل ﺇﻨﻪ ﺼﺎﺭ ﺃﻜﺒﺭ ﻤﻥ ﺒﻌ
ﺍﻟﻜﻠﻴﺎﺕ ﻓﻲ ﺍﻟﺠﺎﻤﻌﺔ ﻤ ل
ﻜﻠﻴﺔ ﺍﻟﻘﺎﻨﻭﻥ ﻭﺍﻻﻗﺘﺼﺎﺩ ﻭﺍﻟﻬﻨﺩﺴﺔ ،ﻓ ﺫﺍ ﻜﺎﻥ ﻋﺩﺩ ﺍﻟﻁﻼﺏ ﻓﻲ ﻋﺎﻡ 1990ﻡ ﻫﻭ ﻤﺎﺌﺔ
ﻁﺎﻟﺏ ﻓ ﻥ ﻋﺩﺩﻫﻡ ﺍﻟﻜﻠﻲ ﻓﻲ ﻋﺎﻡ 1996ﻡ ﻜﺎﻥ 878ﻁﺎﻟﺒﺎ ،ﻓﻲ ﻤﺴﺘﻭ
ﺍﻟﺩﺭﺠﺔ
ﺍﻟﺠﺎﻤﻌﻴﺔ ﺍ ﻭﻟﻰ 74ﻁﺎﻟﺏ ﻤﺎﺠﺴﺘﻴﺭ ﻭ 23ﻁﺎﻟﺒﺎ ﻓﻲ ﺒﺭﻨﺎﻤﺞ ﺩﺒﻠﻭﻡ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻹﺴﻼﻤﻴﺔ .ﻫﺫﺍ ﺒﺎﻹﻀﺎﻓﺔ ﺇﻟﻰ ﺍﻟﻤﻘﺭﺭﺍﺕ ﺍﻟﺩﺭﺍﺴﻴﺔ ﺍﻟﻤﻘﺩﻤﺔ ﻤﻥ ﺍﻟﻘﺴﻡ ﻟﻁﻼﺏ ﻜﻠﻴﺔ
ﺍﻟﻘﺎﻨﻭﻥ ﻭﺍﻻﻗﺘﺼﺎﺩ .ﻭﻻ ﺸﻙ ﺃﻥ ﻫﺫﺍ ﺍﻟﺘﻭﺴﻊ ﻗﺩ ﺍﻗﺘﻀﻰ ﺍﺘﺨﺎﺫ ﺘﺩﺍﺒﻴﺭ ﺇﺩﺍﺭﻴﺔ ﺘﺠﻌل
ﺇﺩﺍﺭﺓ ﺍﻟﻘﺴﻡ ﺃﻤﺭﺍ ﻤﻤﻜﻨﺎ ﻟﻜﻥ ﻓﻲ ﺫﺍﺕ ﺍﻟﻭﻗﺕ ﻴﺤﺎﻓﻅ ﻋﻠﻰ ﺇﻁﺎﺭ ”ﻤﻌﺎﺭﻑ ﺍﻟﻭﺤﻲ
133
ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﺩ .ﺇﺒﺭﺍﻫﻴﻡ ﻤﺤﻤﺩ ﺯﻴﻥ
ﻭﺍﻟﺘﺭﺍﺙ“.ﻭﻟﺘﺤﻘﻴﻕ ﺫﻟﻙ ﺍ ﻤﺭ ﻓﻘﺩ ﺘﻜﻭﻨﺕ ﻟﺠﻨﺔ ﻤﻭﺤﺩﺓ ﻟﻠﻨﻅﺭ ﻓﻲ ﺃﻤﺭ ﻗﻴﺎﻡ ﻼ ﺔ ﺃﻗﺴﺎﻡ
ﺘﺤﺕ ﺍﻟﺘﺨﺼﺼﺎﺕ ﺍﻟﺘﺎﻟﻴﺔ ﻀﻤﻥ ﺇﻁﺎﺭ ”ﻤﻌﺎﺭﻑ ﺍﻟﻭﺤﻲ ﻭﺍﻟﺘﺭﺍﺙ“:
)( 1
) (1ﻗﺴﻡ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﻘﺭﺁﻨﻴﺔ ﻭﺍﻟﺤﺩﻴ ﻴﺔ.
) (2ﻗﺴﻡ ﺃﺼﻭل ﺍﻟﺩﻴﻥ ﻭﺍ ﺩﻴﺎﻥ ﺍﻟﻤﻘﺎﺭﻨﺔ. ) (3ﻗﺴﻡ ﺍﻟﻔﻘﻪ ﻭﺃﺼﻭل ﺍﻟﻔﻘﻪ.
ﻻ ﺒﺩ ﻤﻥ ﺍﻹﺸﺎﺭﺓ ﻫﻨﺎ ﺇﻟﻰ ﺃﻥ ﺤﻭﺍﻟﻲ %75ﻤﻥ ﺍﻟﻁﻼﺏ ﻴﺴﺠﻠﻭﻥ ﻓﻲ ﺍﻟﻌﺎﺩﺓ ﻓﻲ
ﻤﺠﺎل ﺍﻟﻔﻘﻪ ﻭﺍ ﺼﻭل ،ﻭﺃﻥ ﻤﺔ ﺇﻗﺒﺎﻻ ﻤﻨﻘﻁﻊ ﺍﻟﻨﻅﻴﺭ ﻋﻠﻰ ﻤﻘﺭﺭﺍﺕ ﺍﻟﺩﺭﺍﺴﺎﺕ
ﺍﻟﻤﺘﻌﻠﻘﺔ ﺒﺎﻟﻔﻘﻪ ﻭﺍ ﺼﻭل .ﻭﻴﺒﺩﻭ ﺃﻥ ﻫﻨﺎﻙ ﺃﻫﻤﻴﺔ ﺨﺎﺼﺔ ﻟﻤﺠﺎل ﺍﻟﻔﻘﻪ ﻭﺍ ﺼﻭل ﻭﺴﻁ
ﺍﻟﻁﻼﺏ ،ﺭﺒﻤﺎ ﺒﺴﺒﺏ ﺃﻥ ﺍﻹﻨﺠﺎﺯ ﺍﻟﺤﻀﺎﺭﻱ ﺍﻟﻌﻠﻤﻲ ﻟﻠﺤﻀﺎﺭﺓ ﺍﻟﻌﺭﺒﻴﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻗﺩ ﺘﻤ ل ﻓﻲ ﺍﻟﻔﻘﻪ ﻭﺍ ﺼﻭل ،ﺃﻭ ﺭﺒﻤﺎ ﺒﺴﺒﺏ ﻭﻟﻊ ﻋﻠﻤﻲ ﻗﺩﻴﻡ ﺒﻬﺫﺍ ﺍﻟﻤﺠﺎل ﻜﻤﺎ ﻭﺼﻔﻪ ﺍﻹﻤﺎﻡ ﺍﻟﻐﺯﺍﻟﻲ ﻓﻲ ﻤﻘﺩﻤﺔ ﻜﺘﺎﺒﻪ ﺍﻟﻤﺴﺘﺼﻔﻰ ﻤﺅﻜﺩﺍ ﻋﻠﻰ ﻤﻌﻨﻰ ﻓﻁﺭ ﺩﺍﺭﺱ ﺍﻟﻌﻠﻭﻡ ﺍﻹﺴﻼﻤﻴﺔ.
)( 2
ﻭﺘﻠﻘﺎﺌﻲ ﻋﻨﺩ
ﻭﻤﻬﻤﺎ ﻜﺎﻥ ﺍ ﻤﺭ ﻓﻼ ﺒﺩ ﻤﻥ ﺍﻟﺘﺄﻜﻴﺩ ﻋﻠﻰ ﺍﻟﻔﺎﺭﻕ ﺍ ﺴﺎﺱ ﺒﻴﻥ ﺩﺭﺍﺴﺔ ﺍﻟﻔﻘﻪ ﻓﻲ
ﺍﻟﺠﺎﻤﻌﺎﺕ ﺍﻹﺴﻼﻤﻴﺔ ﻓﻲ ﺍﻟﻌﺎﻟﻡ ﺍﻹﺴﻼﻤﻲ ﻭﺍﻟﺠﺎﻤﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻟﻌﺎﻟﻤﻴﺔ ﺒﻤﺎﻟﻴﺯﻴﺎ
ﺇﺫ
ﺇﻥ ﺩﺭﺍﺴﺔ ﺍﻟﻔﻘﻪ ﻓﻲ ﺃﻜ ﺭ ﺍﻟﺠﺎﻤﻌﺎﺕ ﺍﻹﺴﻼﻤﻴﺔ ﺘﻌﻨﻰ ﺒﻔﻬﻡ ﻨﺼﻭﺹ ﺍﻟﻭﺤﻲ ﻭﺘﺠﺘﻬﺩ ﻓﻲ ﺘﺤﺭﻴﺭ ﻤﺒﺎﺤﺙ ﻟﻀﺒﻁ ﺍﻻﺴﺘﻨﺒﺎﻁ ،ﻡ ﻫﻲ ﺘﻌﻨﻰ ﻜﺫﻟﻙ ﺒﻔﻘﻪ ﺘﻨﺯﻴل ﺫﻟﻙ ﺍﻟﻔﻬﻡ ﻋﻠﻰ
ﺍﻟﻭﻗﺎﺌﻊ ،ﻓﺄﻋﻴﺎﻥ ﺍﻟﻭﻗﺎﺌﻊ ﻜﺎﻨﺕ ﺘﻘﺘﻀﻲ ﻓﻘﻬﺎ ﻴﻭﺍﻜﺒﻬﺎ ﻟﻴﻌﺒﺭ ﻋﻥ ﻤﻘﺎﺼﺩ ﺍﻟﺸﺎﺭ ،ﻭﻗﺩ
ﺘﺒﻠﻭﺭ ﻤﻨﻬﺞ ﺍﻟﻘﻴﺎﺱ ﻋﻠﻰ ﺃﺴﺎﺱ ﺍﻟﻨﻅﺭ ﻓﻲ ﺍﻟﻭﺤﻲ ﻟﺘﺒﻴﻴﻥ ﻋﻠل ﺍ ﺤﻜﺎﻡ ،ﻡ ﺘﻌﺩﻴﺔ ﺘﻠﻙ
ﺍ ﺤﻜﺎﻡ ﻋﻠﻰ ﺍﻟﻭﻗﺎﺌﻊ ﺃﻱ :ﺍﻻﻨﺘﻘﺎل ﻤﻥ ﺍﻟﻭﺤﻲ ﺇﻟﻰ ﺍﻟﻭﺍﻗﻊ ،ﻟﻜﻥ ﻓﻴﻤﺎ ﺒﻌﺩ ﺼﺎﺭ ﺍﻟﻤﻨﻬﺞ ﻴﻨﺘﻘل ﻤﻥ ﺃﻋﻴﺎﻥ ﻭﻗﺎﺌﻊ ﻓﻲ ﺘﺭﺍ ﻨﺎ ﺍﻟﻔﻘﻬﻲ ﺇﻟﻰ ﺃﻋﻴﺎﻥ ﻭﻗﺎﺌﻊ ﻓﻲ ﺤﻴﺎﺘﻨﺎ ﺍﻟﻤﻌﺎﺼﺭﺓ ــــــــــــــــــــــــــــــــــــــ )(1 )(2
ﺍﻨﻅﺭ Bio - Annual Report “ Ist. May 1996 - 15th. November 1996) : Dept. Of Islamic Revealed Knowledge & Heritage. ﺍﻟﻤﺴﺘﺼﻔﻰ ﻤﻥ ﻋﻠﻡ ﺍ ﺼﻭل ،ﺍﻹﻤﺎﻡ ﺃﺒﻭ ﺤﺎﻤﺩ ﺍﻟﻐﺯﺍﻟﻰ ،ﻁﺒﻌﺔ ﺒﻭﻻﻕ ، 1 ، 1322ﺹ ، 3ﺇﻟﻰ ﺹ .4 134
ﺍﻟﻭﺍﻗﻊ ﺍﻹﺴﻼﻤﻲ
ﺘﺩﺭﻴﺱ ﺍﻟﻔﻘﻪ ﻭﺃﺼﻭﻟﻪ )ﻤﻥ ﻭﺠﻬﺔ ﻨﻅﺭ ﻤﻌﺎﺭﻑ ﺍﻟﻭﺤﻲ(
،ﻭﻻ ﺸﻙ ﺃﻥ ﻫﺫ ﺍﻟﻤﺤﺎﻭﻟﺔ ﻭﻗﻌﺕ ﻓﻲ ﺨﻠل ﻤﻨﻬﺠﻲ ﺃﻓﺴﺩ ﺍﻟﺤﻴﻭﻴﺔ ﺍﻟﺘﻲ ﻓﻲ ﺍﻟﻘﻴﺎﺱ ﻭﺃﺨﺭﺠﻬﺎ ﻋﻥ ﻤﻌﻨﺎﻫﺎ ﺍ ﺴﺎﺱ
ﻓﺼﺎﺭ ﺍﻟﻘﻴﺎﺱ ﻗﻴﺎﺴﺎ ﻋﻠﻰ ﻗﻴﺎﺱ
ﺒﺩﻻ ﻋﻥ ﻜﻭﻨﻪ
ﻗﻴﺎﺴﺎ ﻴﻨﻁﻠﻕ ﻤﻥ ﻤﻌﺎﻨﻲ ﺍﻟﻭﺤﻲ ﻭﺃﺤﻜﺎﻤﻪ ﻟﻴﺴﺩﺩ ﺍﻟﻭﻗﺎﺌﻊ ﻭﻴﺩﺨﻠﻬﺎ ﺘﺤﺕ ﻨﻅﺭ ﺍﻟﺸﺭ . ﻭﻟﻌل ﻤﺎ ﺃﺼﺎﺏ ﻤﻨﻬﺞ ﺍﻟﻘﻴﺎﺱ ﻤﻥ ﺨﻠل ﻴﻌﺘﺒﺭ ﻭﺍﺤﺩﺍ ﻤﻥ ﻨﺘﺎﺌﺞ ﺍﻟﺘﻌﺎﻤل ﻤﻊ ﺍﻟﺘﺭﺍﺙ
ﺍﻟﻔﻘﻬﻲ ﺩﻭﻥ ﻤﻨﻬﺞ ﻭﺍﻀ ﻭﺩﻭﻥ ﻤﻌﺭﻓﺔ ﻜﺎﻓﻴﺔ ﺒﻤﺼﺎﺩﺭ ﺍﻟﺘﺸﺭﻴﻊ ﻭﺍﻟﺘﻔﺭﻴﻕ ﺒﻴﻥ ﺍﻟﻭﺤﻲ
ﺍﻹﻟﻬﻲ ﻭﺍﻟﻔﻬﻡ ﺍﻹﻨﺴﺎﻨﻲ ﻟﺫﻟﻙ ﺍﻟﻭﺤﻲ.
ﻻ ﺸﻙ ﺃﻥ ﺍﻟﻔﺘﺭﺓ ﺍ ﺨﻴﺭﺓ ﻓﻲ ﺘﻁﻭﺭ ﻗﺴﻡ ”ﻤﻌﺎﺭﻑ ﺍﻟﻭﺤﻲ“ ﻭﺍﻨﺸﻁﺎﺭ ﺇﻟﻰ ﻼ ﺔ
ﺃﻗﺴﺎﻡ ﺒﻨﻬﺎﻴﺔ ﺸﻬﺭ ﻨﻭﻓﻤﺒﺭ 1996ﻡ ﻗﺩ ﺸﻬﺩﺕ ﻨﻘﺎﺸﺎ ﻤﻜ ﻔﺎ ﺩﺍﺨل ﺍﻟﻠﺠﻨﺔ ﺍﻟﻤﻭﺤﺩﺓ ﺍﻟﺘﻲ
ﺃﻨﻴﻁ ﺒﻬﺎ ﻫﺫﺍ ﺍﻟﻌﻤل ﻭﻓﻰ ﺍﺠﺘﻤﺎﻋﺎﺕ ﺍﻟﻘﺴﻡ ﺍﻻﺴﺘ ﻨﺎﺌﻴﺔ ﺍﻟﺘﻲ ﻜﺎﻨﺕ ﺘﻨﻌﻘﺩ ﻟﻤﻨﺎﻗﺸﺔ ﻨﺘﺎﺌﺞ ﺃﻋﻤﺎل ﺍﻟﻠﺠﻨﺔ ﺍﻟﻤﻭﺤﺩﺓ
ﻭﻗﺩ ﺘﺒﻠﻭﺭ ﺭﺃ
ﻤﻭﺤﺩ ﻋﻠﻰ ﺃﻫﻤﻴﺔ ﺍﻟﺘﺄﻜﻴﺩ ﻋﻠﻰ ﺒﻘﺎﺀ ﺇﻁﺎﺭ
”ﻤﻌﺎﺭﻑ ﺍﻟﻭﺤﻲ ﻭﺍﻟﺘﺭﺍﺙ“ ﺒﺎﻋﺘﺒﺎﺭ ﺍﻟﺠﺫ ﺍﻟﻤﺸﺘﺭﻙ ﺒﻴﻥ ﻫﺫ ﺍ ﻗﺴﺎﻡ ﺍﻟ ﻼ ﺔ ،ﻭﻴﺠﺏ
ﺃﻥ ﻴﻤ ل ﻫﺫﺍ ﺍﻟﺠﺫ
ﺍﻟﻤﺸﺘﺭﻙ ﺍﻟﺭﺅﻴﺔ ﺍﻟﻌﺎﻤﺔ ﻭﺍﻟﺸﺎﻤﻠﺔ ﻟﻤﺠﺎل ﻤﻌﺎﺭﻑ ﺍﻟﻭﺤﻲ
ﻭﻟﻠﺘﺨﺼﺹ ﺍﻟ ﺎﻨﻭﻱ ﻓﻲ ﺃﻗﺴﺎﻡ ﺍﻟﻌﻠﻭﻡ ﺍﻹﻨﺴﺎﻨﻴﺔ .ﻭﺠﺭ
ﻜﺫﻟﻙ ﺘﺄﻜﻴﺩ ﻤﺘﻜﺭﺭ ﻋﻠﻰ
ﺃﻫﻤﻴﺔ ﺍﻟﻨﻅﺭ ﺇﻟﻰ ﻫﺫﺍ ﺍﻟﺘﻘﺴﻴﻡ ﺒﺤﺴﺒﺎﻨﻪ ﺘﻘﺴﻴﻤﺎ ﺇﺩﺍﺭﻴﺎ ﻭﻟﻴﺱ ﺘﻘﺴﻴﻤﺎ ﻋﻠﻤﻴﺎ ﻴﻬﺩﻑ ﻟﻠﺘﺨﻠﻲ ﻋﻥ ﺇﻁﺎﺭ ”ﻤﻌﺎﺭﻑ ﺍﻟﻭﺤﻲ ﻭﺍﻟﺘﺭﺍﺙ“ ،ﻭﺍﺴﺘﺒﺩﺍﻟﻪ ﺒﺎﻟﺘﻘﺴﻴﻤﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺴﺎﺌﺩﺓ ﻓﻲ
ﺍﻟﺠﺎﻤﻌﺎﺕ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻟﺘﻘﻠﻴﺩﻴﺔ. ﻭﻋﻠﻴﻪ ﺠﺭ
ﺍﻟﺘﺄﻜﻴﺩ ﻜﺫﻟﻙ ﻋﻠﻰ ﺃﻫﻤﻴﺔ ﺍﻟﻨﻅﺭ ﺒﻨﻭ
ﻤﻥ ﺍﻟﺠﺩﻴﺔ ﻭﺍﺘﺨﺎﺫ ﺍﻟﺘﺩﺍﺒﻴﺭ
ﺍﻟﻼﺯﻤﺔ ﺤﺘﻰ ﻴﺘﻡ ﺍﻟﺘﻜﺎﻤل ﻭﺍﻟﺘﻭﺍﺼل ﺒﻴﻥ ﺍﻟﺘﺨﺼﺼﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ ﻓﻲ ﻤﺠﺎل ﺍﻟﻌﻠﻭﻡ ﺍﻟﺸﺭﻋﻴﺔ
ﻭﺃﻥ ﻴﺴﺘﻤﺭ ﻫﺫﺍ ﺍ ﻤﺭ ﻋﻠﻰ ﻤﺎ ﻜﺎﻥ ﻋﻠﻴﻪ ﺤﻴﻨﻤﺎ ﻜﺎﻨﺕ ﻟﻠﻘﺴﻡ ﺇﺩﺍﺭﺓ ﻭﺍﺤﺩﺓ
ﺘﺸﻤل ﻫﺫ ﺍﻟﺘﺨﺼﺼﺎﺕ ﺍﻟﻤﺨﺘﻠﻔﺔ ﻜﻤﺠﺎﻻﺕ ﺘﺭﻜﻴﺯ ﻓﻲ ﻤﺨﻁﻁ ﺍﻟﺩﺭﺠﺔ ﺍﻟﻌﻠﻤﻴﺔ .ﻭﺃﻻ ﺘﺤﺩﺙ ﻫﺫ ﺍ ﻗﺴﺎﻡ ﻗﻁﻴﻌﺔ ﺒﻴﻥ ﺍ ﺴﺎﺘﺫﺓ
ﻤﺴﺘﻭ
ﻭﺇﻨﻤﺎ ﻴﺴﺘﻤﺭ ﺍﻟﺘﻭﺍﺼل ﻭﺍﻟﺘﺩﺍﺨل ﻋﻠﻰ
ﺍﻟﻠﺠﺎﻥ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﻤﺸﺘﺭﻜﺔ ﺤﺘﻰ ﻴﺘﻡ ﺇﻨﺠﺎﺯ ﺍﻟﺘﻜﺎﻤل ﻋﻠﻰ ﻤﺴﺘﻭ
ﺍﻟﺸﺭﻋﻴﺔ ﻭﻓﻕ ﺍﻟﺭﺅﻴﺔ ﺍﻟﺠﺩﻴﺩﺓ ﻓﻲ ﺍﻟﻨﻅﺭ ﺇﻟﻰ ﻤﻨﺎﻫﺠﻬﺎ ﺍ ﺨﺭ ﻟﺘﺴﺎﻋﺩﻫﻡ ﻓﻲ ﺇﻨﺠﺎﺯ ﻤﻬﺎﻡ ﺍﻟﺘﻜﺎﻤل ﺍﻟﻤﻌﺭﻓﻲ ﺍﻟﻤﻨﺸﻭﺩ.
135
ﺍﻟﻌﻠﻭﻡ
ﻓﻲ ﺍﻟﻌﻠﻭﻡ ﺍﻹﻨﺴﺎﻨﻴﺔ
ﺩ .ﺇﺒﺭﺍﻫﻴﻡ ﻤﺤﻤﺩ ﺯﻴﻥ
ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﻭﻻ ﺸﻙ ﺃﻥ ﺍ ﻤﺎﻨﻲ ﻭﺍﻟﻁﻤﻭﺤﺎﺕ ﻜ ﻴﺭﺍ ﻤﺎ ﺘﺨﺎﻟﻑ ﺤﺠﻡ ﺍﻹﻨﺠﺎﺯ ﺍﻟﻭﺍﻗﻌﻲ
ﺨﺎﺼﺔ
ﻭﺃﻥ ﺍﻟﺨﻴﻁ ﺠﺩ ﺭﻓﻴﻊ ﺒﻴﻥ ﺘﻘﺴﻴﻡ ﻤﻌﺎﺭﻑ ﺍﻟﻭﺤﻲ ﺇﻟﻰ ﻼ ﺔ ﺃﻗﺴﺎﻡ ﻭﺍﻟﺘﻘﺴﻴﻡ ﺍﻟﺘﻘﻠﻴﺩﻱ ﻓﻲ
ﺍﻟﺠﺎﻤﻌﺎﺕ ﺍﻹﺴﻼﻤﻴﺔ ﺍ ﺨﺭ
ﺃﺼﺤﺎﺏ ﻜل ﺼﻨﻌﺔ ﻋﻠﻤﻴﺔ
ﺘﻘﺴﻴﻤﺎ ﺇﺩﺍﺭﻴﺎ ﺃﻭ ﺘﻘﺴﻴﻤﺎ ﻋﻠﻤﻴﺎ ﻗﻁﻌﻴﺎ ﻴﻘﺒﻊ ﺩﺍﺨﻠﻪ
ﺤﺭﻴﺼﻴﻥ ﻋﻠﻰ ﻤﺎ ﻋﻨﺩﻫﻡ
ﻤﺴﺘﻜﻔﻴﻥ ﺒﻬﺎ
ﻻ ﺭ ﺒﺔ
ﻋﻨﺩﻫﻡ ﻓﻲ ﻤﺩ ﺠﺴﻭﺭ ﺍﻟﺘﻭﺍﺼل ﻤﻊ ﺃﻗﺭﺍﻨﻬﻡ ﻓﻲ ﻤﺠﺎل ﺍﻟﻌﻠﻭﻡ ﺍﻟﺸﺭﻋﻴﺔ ﻭﻟﻌل ﻋﺼﻭﺭ
ﺍﻻﻨﺤﻁﺎﻁ ﻗﺩ ﻜﺭﺴﺕ ﻫﺫ ﺍﻟﻌﻘﻠﻴﺔ ﺍﻟﺘﺠﺯﻴﺌﻴﺔ ﺍﻟﺘﻲ ﻻ ﺘﻤﻴﺯ ﺒﻴﻥ ﺍﻟﻜل ﻭﺍﻟﺠﺯﺀ ﻭﺘﻐﺭﻕ ﻓﻲ ﺘﻔﺎﺼﻴل ﺍ ﺠﺯﺍﺀ ﺩﻭﻥ ﺃﻥ ﺘﻌﻲ ﺒﻤﻭﻗﻊ ﻫﺫ ﺍ ﺠﺯﺍﺀ ﻤﻥ ﺍﻟﺼﻭﺭﺓ ﺍﻟﻜﻠﻴﺔ.
ﻭﻟﻴﺱ ﻤﺼﺎﺩﻓﺔ ﺃﻥ ﻴﻘﻑ ﺭﺌﻴﺱ ﻗﺴﻡ ﺍﻟﻔﻘﻪ ﻭﺍ ﺼﻭل ﻴﻌﻴﺩ ﺍﻟﺘﻘﺴﻴﻡ ﻤﺒﺎﺸﺭﺓ -ﻭﻫﻭ
ﺸﻴ ﺫﺍﺌﻊ ﺍﻟﺼﻴﺕ ﻻ ﻴﻨﺎﺯل ﻓﻲ ﻤﺠﺎل ﻓﻘﻪ ﺍﻟﻤﻌﺎﻤﻼﺕ -ﻭﻴﻘﻭل ” :ﺃﻨﻪ ﻗﺩ ﺁﻥ ﺍ ﻭﺍﻥ
ﻟﻠﻔﺼل ﺒﻴﻥ ﺍﻟﺘﺨﺼﺼﺎﺕ ﺍﻟﻬﻼﻤﻴﺔ ﻭﺍﻟﺘﺨﺼﺼﺎﺕ ﺍ ﺼﻠﻴﺔ ﻭﺍﻟﻤﻤﻴﺯﺓ“ ﺇﻥ ﺼﺩﻕ ﺍﻟﺸﻴ
ﻓﻲ ﺍﻟﺘﻌﺒﻴﺭ ﻋﻥ ﺭﺃﻴﻪ ﻓﻲ ﺃﻭل ﺍﺠﺘﻤﺎ ﻴﻌﻘﺩ ﻟﻜﺎﻤل ﻗﺴﻡ ”ﻤﻌﺎﺭﻑ ﺍﻟﻭﺤﻲ ﻭﺍﻟﺘﺭﺍﺙ“ ﻗﺒﻴل
ﺍﻟﺘﻘﺴﻴﻡ ﺇﻟﻰ ﻼ ﺔ ﺃﻗﺴﺎﻡ -ﺩﻻﻟﺔ ﻭﺍﻀﺤﺔ ﻋﻠﻰ ﻤﺤﻭﺭﻴﺔ ﻭﻀﻊ ﺍﻟﻔﻘﻪ ﻭﺍ ﺼﻭل ﻓﻲ ﻫﺫﺍ
ﺍﻟﺘﻘﺴﻴﻡ ﺍﻟﺠﺩﻴﺩ ﻭﺩﻻﻟﺔ ﻭﺍﻀﺤﺔ ﻜﺫﻟﻙ ﻋﻠﻰ ﺴﻬﻭﻟﺔ ﺍﻨﺯﻻﻕ ﺍﻟﺘﻘﺴﻴﻡ ﻋﻥ ﻜﻭﻨﻪ ﺘﺩﺒﻴﺭﺍ
ﺇﺩﺍﺭﻴﺎ ﺇﻟﻰ ﻜﻭﻨﻪ ﺘﻘﺴﻴﻤﺎ ﻋﻠﻤﻴﺎ ﻴﻌﺼﻑ ﺒﻔﻜﺭﺓ ”ﻤﻌﺎﺭﻑ ﺍﻟﻭﺤﻲ ﻭﺍﻟﺘﺭﺍﺙ“ ﻜﻁﺭﻴﻕ ﺠﺩﻴﺩ ﻓﻲ ﺍﻟﻨﻅﺭ ﺇﻟﻰ ﺍﻟﻌﻠﻭﻡ ﺍﻟﺸﺭﻋﻴﺔ ،ﻭﻤﺤﺎﻭﻟﺔ ﺇﻋﺎﺩﺓ ﺘﺼﻨﻴﻔﻬﺎ.
ﻭﻋﻠﻰ ﺍﻟﺭ ﻡ ﻤﻥ ﻗﺼﺭ ﻓﺘﺭﺓ ﺍﻟﺘﻘﺴﻴﻡ ﻫﺫ -ﺤﻭﺍﻟﻲ 18ﺸﻬﺭﺍ -ﺇﻻ ﺃﻨﻪ ﻴﺒﺩﻭ
ﻭﺍﻀﺤﺎ ﺘﺴﺎﺭ ﺨﻁﻰ ﺍﻻﻨﺸﻁﺎﺭ ﺒﻴﻥ ﺍ ﻗﺴﺎﻡ ،ﻭﺍﺴﺘﺤﺎﻟﺔ ﺇﺤﺩﺍﺙ ﺘﻜﺎﻤل ﻤﻌﺭﻓﻲ ﺒﻴﻨﻬﺎ
،ﺃﻭ ﺤﺘﻰ ﺘﻭﺍﺼل ﻴﻔﻀﻲ ﻟﺨﻠﻕ ﻟﻐﺔ ﻤﺸﺘﺭﻜﺔ ﺒﻴﻨﻬﺎ ،ﻭﻫﺫﺍ -ﺒﻼ ﺸﻙ -ﻴﻌﻨﻰ ﻨﺴﻑ ﻓﻜﺭﺓ ”ﻤﻌﺎﺭﻑ ﺍﻟﻭﺤﻲ ﻭﺍﻟﺘﺭﺍﺙ“ ،ﻭﺍﺴﺘﺒﺩﺍﻟﻬﺎ ﺒﺎﻟﻨﺴﻕ ﺍﻟﻘﺩﻴﻡ ﻓﻲ ﺍﻟﻨﻅﺭ ﺇﻟﻰ ﺘﺨﺼﺼﺎﺕ ﺍﻟﻌﻠﻭﻡ ﺍﻟﺸﺭﻋﻴﺔ ﻭﻤﻥ ﻡ ﺼﻌﻭﺒﺔ ﺇﺤﺩﺍﺙ ﺍﻹﺼﻼ ﺍﻟﻤﻨﻬﺠﻲ ﺍﻟﻤﻨﺸﻭﺩ. ﻭﻴﺒﻘﻰ ﺍﻟﺴﺅﺍل :ﻫل ﻤﻥ ﺍﻟﻤﻤﻜﻥ ﺍﺨﺘﺭﺍ
ﻭﺤﺩﺍﺕ ﺇﺩﺍﺭﻴﺔ ﺘﻀﺎﻫﻰ ﺍﻟﺘﺨﺼﺼﺎﺕ
ﺍﻟﻌﻠﻤﻴﺔ ﻓﻲ ﻤﺠﺎل ﺍﻟﻌﻠﻭﻡ ﺍﻟﺸﺭﻋﻴﺔ ﺩﻭﻥ ﺘﻜﺭﻴﺱ ﺍﻟﻘﻁﻴﻌﺔ ﺍﻟﺤﺩﻴﺔ ﺒﻴﻨﻬﺎ ﺃ
ﻫل ﻤﻥ ﺍﻟﻤﻤﻜﻥ ﺍﻻﺤﺘﻔﺎﻅ ﺒ ﻁﺎﺭ ﻋﻠﻤﻲ ﺠﺎﻤﻊ ﻤﻊ ﺍﻟﺴﻤﺎ ﻟﻠﺘﺨﺼﺼﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ
ﺍﻟﺩﻗﻴﻘﺔ ﺒﺎﻟﺘﻌﺒﻴﺭ ﻋﻥ ﻨﻔﺴﻬﺎ ﻓﻲ ﺃﻁﺭ ﺇﺩﺍﺭﻴﺔ ﻭﻋﻠﻤﻴﺔ . 136
ﺘﺩﺭﻴﺱ ﺍﻟﻔﻘﻪ ﻭﺃﺼﻭﻟﻪ )ﻤﻥ ﻭﺠﻬﺔ ﻨﻅﺭ ﻤﻌﺎﺭﻑ ﺍﻟﻭﺤﻲ(
ﺍﻟﻭﺍﻗﻊ ﺍﻹﺴﻼﻤﻲ
ﻻ ﺸﻙ ﺃﻥ ﺘﺠﺭﺒﺔ ﻗﺴﻡ ”ﻤﻌﺎﺭﻑ ﺍﻟﻭﺤﻲ ﻭﺍﻟﺘﺭﺍﺙ“ ﻭﺍﻟﺘﻲ ﺸﺎﺭﻙ ﻓﻴﻬﺎ ﺤﻭﺍﻟﻲ 74
ﺃﺴﺘﺎﺫﺍ ﻓﻲ ﻤﺨﺘﻠﻑ ﺘﺨﺼﺼﺎﺕ ﺍﻟﻌﻠﻭﻡ ﺍﻟﺸﺭﻋﻴﺔ ﻤﻔﻴﺩﺓ ﻓﻲ ﻫﺫﺍ ﺍﻟﺼﺩﺩ ،ﺫﻟﻙ
ﻨﻬﺎ
ﺘﻌﻁﻴﻨﺎ ﺘﺠﺭﺒﺔ ﺤﻴﺔ ﻟﻔﻬﻡ ﺇﻤﻜﺎﻨﺎﺕ ﺍﻻﺤﺘﻔﺎﻅ ﺒﺎﻟﺭﺅﻴﺔ ﺍﻟﻜﻠﻴﺔ ﻤﺘﻤ ﻠﺔ ﻓﻲ ﺍﻟﺠﺫ ﺍﻟﻤﺸﺘﺭﻙ
ﺒﻴﻥ ﺍ ﻗﺴﺎﻡ ،ﻭﺇﻤﻜﺎﻨﻴﺔ ﺘﻁﻭﻴﺭ ﻭﺘﻌﻤﻴﻕ ﺘﺨﺼﺼﺎﺕ ﺩﻗﻴﻘﺔ ﻓﻲ ﻤﺠﺎﻻﺕ ﻤﺨﺘﻠﻔﺔ .ﻨﻘﻭل : ﺒﺎﻟﻨﻅﺭ
)(1
ﺇﻟﻰ ﺍﻟﻤﻘﺭﺭﺍﺕ ﺍﻟﺩﺭﺍﺴﻴﺔ ﻟﻘﺴﻡ ”ﻤﻌﺎﺭﻑ ﺍﻟﻭﺤﻲ ﻭﺍﻟﺘﺭﺍﺙ“ ﺤﺘﻰ ﻋﺎﻡ 1996
ﺃﻨﻪ ﻤﻥ ﺠﻤﻠﺔ 66ﻤﻘﺭﺭﺍ ﺩﺭﺍﺴﻴﺎ ﻴﺸﺘﻤل ﻋﻠﻰ ﻜل ﻤﺠﺎﻻﺕ ﺍﻟﻌﻠﻭﻡ ﺍﻹﺴﻼﻤﻴﺔ ﻭﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ﺍﻟﻤﻌﺎﺼﺭ ﻜﺎﻥ ﻨﺼﻴﺏ ﺍﻟﻤﻘﺭﺭﺍﺕ ﺍﻟﺩﺭﺍﺴﻴﺔ ﻟﻤﺠﺎل ﺍﻟﻔﻘﻪ ﻭﺍ ﺼﻭل ﺤﻭﺍﻟﻲ 9 ﻤﻘﺭﺭﺍﺕ ﺩﺭﺍﺴﻴﺔ .ﺃﻤﺎ ﺒﻘﻴﺔ ﺍﻟﺘﺨﺼﺼﺎﺕ ﻓﻲ ﺍﻟﻌﻠﻭﻡ ﺍﻹﺴﻼﻤﻴﺔ ﻓ ﻨﻬﺎ ﻟﻡ ﺘﻠﻕ ﻫﺫﺍ ﺍﻟﺤﻅ
ﻤﻥ ﺍﻟﺘﻤ ﻴل ﻻ ﻤﻥ ﻨﺎﺤﻴﺔ ﺍﻟﺩﻗﺔ ﻓﻲ ﺍﻻﺨﺘﻴﺎﺭ ،ﻭﻻ ﻤﻥ ﻨﺎﺤﻴﺔ ﺍﻟﻌﻤﻕ ﻓﻲ ﺍﻟﺘﻨﺎﻭل ،ﻭﻗﺩ
ﺤﻅﻲ ﻤﺠﺎل ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ﺍﻟﻤﻌﺎﺼﺭ ﺒﺠﻤﻠﺔ ﻤﻥ ﺍﻟﻤﻘﺭﺭﺍﺕ ﺍﻟﺩﺭﺍﺴﻴﺔ ﺍﻟﻤﺘﻨﻭﻋﺔ ﺍﻟﺘﻲ
ﺘﻌﻨﻰ ﺒﻬﻤﻭﻡ ﺍ ﻤﺔ ﺍﻹﺴﻼﻤﻴﺔ .ﻭﻗﻀﺎﻴﺎ ﺍﻟﺤﺭﻜﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺎﺼﺭﺓ ،ﻭﻗﺩ ﻅﻬﺭﺕ
ﻓﻲ ﻫﺫ ﺍﻟﻤﻘﺭﺭﺍﺕ ﻤﻘﺭﺭﺍﺕ ﺩﺭﺍﺴﻴﺔ ﻟﻥ ﺘﺠﺩﻫﺎ ﻓﻲ ﺃ ﺍﻹﺴﻼﻤﻴﺔ
ﻗﺴﻡ ﺁﺨﺭ ﻴﻌﻨﻰ ﺒﺎﻟﺩﺭﺍﺴﺎﺕ
ﺤﻴﺙ ﺃﻨﻪ ﻗﺩ ﺍﺒﺘﻜﺭﺕ ﺠﻤﻠﺔ ﻤﻥ ﺍﻟﻤﻘﺭﺭﺍﺕ ﺍﻟﺩﺭﺍﺴﻴﺔ ﻗﺼﺩ ﻤﻨﻬﺎ ﺒﻴﺎﻥ
ﺃﺼﻭل ﻋﻠﻡ ﺍﻟﻨﻔﺱ ،ﻭﻋﻠﻡ ﺍﻻﺠﺘﻤﺎ
،ﻭﺍﻻﻨ ﺭﻭﺒﻭﻟﻭﺠﻴﺎ ،ﻭﻋﻠﻡ ﺍﻻﻗﺘﺼﺎﺩ ،ﻭﻋﻠﻡ
ﺍﻟﺴﻴﺎﺴﺔ ،ﻭﺍﻟﻔﻠﺴﻔﺔ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﻭﺍﻟﺴﻨﺔ ،ﺃ
:ﺘﻨﺒﻴﻪ ﺍﻟﻁﻼﺏ ﻋﻠﻰ ﺍ ﺴﺱ ﺍﻟﻌﻘﺎﺌﺩﻴﺔ
ﺍﻟﺘﻲ ﺘﻤ ل ﺍﻟﺭﺅﻴﺔ ﺍﻟﻜﻠﻴﺔ ﻓﻲ ﺍﻟﻨﻅﺭ ﻟﻤﻭﻀﻭﻋﺎﺕ ﻫﺫ ﺍﻟﻌﻠﻭﻡ ﻤﻥ ﺍﻟﻘﺭﺁﻥ ﻭﺍﻟﺴﻨﺔ ﻭﻟﻌل ﻫﺫ ﺍﻟﻤﻘﺭﺭﺍﺕ ﻗﺩ ﻗﺼﺩ ﻤﻨﻬﺎ ﻤﺎ ﻋﺭﻑ ﻓﻲ ﺃﺩﺒﻴﺎﺕ ”ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ“ .ﻭ”ﻋﻠﻡ
ﺍﻟﻤﻌﺭﻓﺔ“ ﺒﻤﺭﺤﻠﺔ ﺘﻜﺸﻴﻑ ﺁﻴﺎﺕ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ،ﻭﺍ ﺤﺎﺩﻴﺙ ﺍﻟﻨﺒﻭﻴﺔ ﻋﻠﻰ ﻤﻭﻀﻭﻋﺎﺕ
ﺍﻟﻌﻠﻭﻡ ﺍﻹﻨﺴﺎﻨﻴﺔ ﺍﻟﻤﻌﺎﺼﺭﺓ ﺤﺘﻰ ﻴﻴﺴﺭ ﺼﺤﺎﺏ ﻫﺫ ﺍﻟﺘﺨﺼﺼﺎﺕ ﺍﻟﺘﻌﺎﻤل ﻤﻊ ﺍﻟﻘﺭﺁﻥ ﻭﺍﻟﺴﻨﺔ.
ﻭﻋﻠﻴﻪ ﻓ ﻥ ﻫﺫ ﺍﻟﻤﻘﺭﺭﺍﺕ ﺍﻟﺩﺭﺍﺴﻴﺔ ﺍﻟﻤﺒﺘﻜﺭﺓ ﺴﺘﺴﺎﻋﺩ ﻁﻼﺏ ”ﻤﻌﺎﺭﻑ ﺍﻟﻭﺤﻲ
ﻭﺍﻟﺘﺭﺍﺙ“ ﻓﻲ ﺍﻟﺘﻌﺎﻤل ﻤﻊ ﺍﻟﻌﻠﻭﻡ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻤﻥ ﺨﻼل ﺍﻟﺭﺅﻴﺔ ﺍﻟﻜﻠﻴﺔ ﺍﻟﺘﻲ ﻴﺯﻭﺩﻫﻡ ﺒﻬﺎ ــــــــــــــــــــــــــــــــــــــ )(1
International Islamic University Malaysia, Undergraduate Prospector, 1996. 137
ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﺩ .ﺇﺒﺭﺍﻫﻴﻡ ﻤﺤﻤﺩ ﺯﻴﻥ
ﺍﻟﻭﺤﻲ ﺒﺸﻘﻴﻪ ”ﺍﻟﻘﺭﺁﻥ ﻭﺍﻟﺴﻨﺔ“ ،ﻭﻗﺩ ﺃﻓﺭﺩ ﻟﻤﻭﻀﻭ ﺍﻹﻨﺴﺎﻥ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﻭﺍﻟﺴﻨﺔ ﻤﻘﺭﺭ ﺩﺭﺍﺴﻲ ﻴﻠﺯﻡ ﺒﻪ ﻁﻼﺏ ﺍﻟﻌﻠﻭﻡ ﺍﻹﻨﺴﺎﻨﻴﺔ ﺤﻴﻨﻤﺎ ﻴﺩﺭﺴﻭﻥ ﻤﻭﺍﺩ ﺍﻟﺘﺨﺼﺹ ﺍﻟ ﺎﻨﻭﻱ ﻤﻥ
ﻗﺴﻡ ”ﻤﻌﺎﺭﻑ ﺍﻟﻭﺤﻲ ﻭﺍﻟﺘﺭﺍﺙ“.
ﻭﺒﻨﻅﺭﺓ ﺇﺠﻤﺎﻟﻴﺔ ﻟﻬﺫ ﺍﻟﻤﻘﺭﺭﺍﺕ ﻭﺍﻟﺼﻴﺎ ﺔ ﺍﻟﺘﻲ ﺘﻤﺕ ﺒﻬﺎ ﻴﻤﻜﻥ ﻟﻠﻤﺭﺀ ﺃﻥ ﻴﻼﺤﻅ
ﻤﺤﻭﺭﻴﺔ ﻗﻀﻴﺔ ”ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ“ ﻓﻴﻬﺎ ،ﻭﻜﺫﻟﻙ ﺍﻟﺨﻁﻭﺓ ﺍﻟﺘﻲ ﻟﻘﻴﻬﺎ ﺘﺨﺼﺹ ”ﺍﻟﻔﻘﻪ
ﻭﺍ ﺼﻭل“ ﺩﻭﻥ ﺒﻘﻴﺔ ﺘﺨﺼﺼﺎﺕ ﺍﻟﻌﻠﻭﻡ ﺍﻟﺸﺭﻋﻴﺔ ،ﻓﺘﺨﺼﺼﺎﺕ ﻤ ل ﺍﻟﺤﺩﻴﺙ ﺃﻭ
ﺍﻟﺘﻔﺴﻴﺭ ﻴﺒﺩﻭ ﻓﻴﻬﺎ ﺍﻟﻌﻤﻭﻡ ﻭﺍﻻﺒﺘﺴﺎﺭ .ﺃﻤﺎ ﺘﺨﺼﺹ ﺃﺼﻭل ﺍﻟﺩﻴﻥ .ﻓﻘﺩ ﺃﺩﺭ ﻀﻤﻥ
ﻗﻀﺎﻴﺎ ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ﺍﻟﻤﻌﺎﺼﺭ ﻭﻫﻤﻭﻡ ”ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ“ .ﻭﻟﺌﻥ ﻭﺠﺩﺕ ﻤﻘﺭﺭﺍﺕ
ﻓﻲ ﻤﺠﺎل ﻋﻠﻡ ﺍﻟﻜﻼﻡ ،ﻓﺎﻟﻨﻅﺭ ﺇﻟﻰ ﻤﺤﺘﻭﻴﺎﺘﻬﺎ ﻴﺒﺩﻭ ﻭﺍﻀﺤﺎ ﺃﻨﻪ ﻗﺼﺩ ﻤﻨﻬﺎ ﺍﻹﺸﺎﺭﺓ
ﺇﻟﻰ ﺃﻥ ﻫﺫﺍ ﺍﻟﻌﻠﻡ ﻗﺩ ﻭﺠﺩ ﻓﻲ ﺘﺭﺍ ﻨﺎ ﺍﻟﻌﻠﻤﻲ .ﻭﺭ ﻡ ﺍﻟﻅﻬﻭﺭ ﻭﺍﻟﻭﻀﻭ ﻓﻲ ﻤﻘﺭﺭﺍﺕ ﺍﻟﻔﻘﻪ ﻭﺍ ﺼﻭل
ﺇﻻ ﺃﻥ ﻓﻠﺴﻔﺔ ﺍﻟﺠﺎﻤﻌﺔ ﻭﺍﻀﺤﺔ ﺍﻟﻤﻌﺎﻟﻡ ﻋﻠﻴﻬﺎ
ﺤﻴﺙ ﺭﻜﺯ ﻓﻲ
ﺘﻭﺼﻴﻑ ﺍﻟﻤﻭﺍﺩ ﻋﻠﻰ ﺃﻫﻤﻴﺔ ﺭﺒﻁ ﺍﻟﻔﻘﻪ ﺒﻭﺍﻗﻊ ﺍﻟﺤﻴﺎﺓ ﺍﻟﻴﻭﻤﻴﺔ ﻭﺭﺒﻁ ﻤﻨﺎﻫﺞ ﺍ ﺼﻭل ﺒﺎﻟﻤﺴﺎﻋﺩﺓ ﻓﻲ ﺤل ﺍﻟﻤﺸﺎﻜل ﺍﻟﻤﻨﻬﺠﻴﺔ ﻭﺍﻟﺘﺭﻜﻴﺯ ﻋﻠﻰ ﻤﺒﺎﺤﺙ ﺍﻟﻤﻘﺎﺼﺩ ﻭﺒﻴﺎﻥ ﺃﻫﻤﻴﺘﻬﺎ. ﻭﺇﺫﺍ ﻨﻅﺭﻨﺎ ﻟﻠﺠﺫ ﺍﻟﻤﺸﺘﺭﻙ ﺒﻴﻥ ﻤﺠﺎﻻﺕ ﺍﻟﺘﺭﻜﻴﺯ ﻨﻼﺤﻅ ﺃﻨﻪ ﻗﺩ ﺍﺤﺘﻭ
ﻤﻘﺭﺭﺍ ﺩﺭﺍﺴﻴﺎ
ﻋﻠﻰ 11
ﻤ ﻠﺕ ﻓﻴﻪ ﻜل ﺘﺨﺼﺼﺎﺕ ﺍﻟﻌﻠﻭﻡ ﺍﻟﺸﺭﻋﻴﺔ ،ﻭﻗﺩ ﺃﺨﺫﺕ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ
ﻭﺍﻟﺴﻨﺔ ﻨﺼﻴﺏ ﺍ ﺴﺩ ﻓﻲ ﺫﻟﻙ ،ﻭﺭﺒﻤﺎ ﻜﺎﻥ ﻤﺒﺭﺭ ﺫﻟﻙ ﻫﻭ ﺃﻥ ﻗﺴﻡ ”ﻤﻌﺎﺭﻑ ﺍﻟﻭﺤﻲ ﻭﺍﻟﺘﺭﺍﺙ“ ﻴﻨﻁﻠﻕ ﻤﻥ ﺍﻟﻘﺭﺁﻥ ﻭﺍﻟﺴﻨﺔ
ﻟﻠﻭﺤﻲ
ﻭﻟﺫﻟﻙ ﻓﻘﺩ ﺃﻭﻟﻴﺕ ﻋﻨﺎﻴﺔ ﺨﺎﺼﺔ ﻟﻠﻌﻠﻭﻡ ﺍﻟﺨﺎﺩﻤﺔ
ﻭﻜﺎﻥ ﻨﺼﻴﺏ ﺍﻟﻔﻘﻪ ﻭﺍ ﺼﻭل ﻤﺎﺩﺘﻴﻥ :ﺇﺤﺩﺍﻫﻤﺎ ﻤﺩﺨل ﻟﻠﻔﻘﻪ .ﻭﺍ ﺨﺭ ﻓﻲ
ﺃﺼﻭل ﺍﻟﻔﻘﻪ ،ﻟﻜﻥ ﺒﺎﻟﻨﻅﺭ ﻓﻲ ﺘﻭﺼﻴﻑ ﺘﻠﻙ ﺍﻟﻤﻘﺭﺭﺍﺕ ﺍﻟﺘﻲ ﻗﺼﺩ ﺒﻬﺎ ﺘﻜﻭﻴﻥ ﻤﻌﺭﻓﺔ
ﺃﺴﺎﺴﻴﺔ ﻭﻀﺭﻭﺭﻴﺔ ﺒﻜل ﺍﻟﻌﻠﻭﻡ ﺍﻟﺸﺭﻋﻴﺔ ﺒﺎﻟﻨﺴﺒﺔ ﻟﻁﺎﻟﺏ ”ﻤﻌﺎﺭﻑ ﺍﻟﻭﺤﻲ ﻭﺍﻟﺘﺭﺍﺙ“ ﻨﻼﺤﻅ ﻨﺯﻋﺔ ﻗﻭﻴﺔ ﻓﻲ ﺭﺒﻁ ﻫﺫ ﺍﻟﻤﻌﺎﺭﻑ ﺒﺎﻟﻭﺍﻗﻊ ﺍﻟﻤﻌﺎﺼﺭ.
138
ﺍﻟﻭﺍﻗﻊ ﺍﻹﺴﻼﻤﻲ
ﺘﺩﺭﻴﺱ ﺍﻟﻔﻘﻪ ﻭﺃﺼﻭﻟﻪ )ﻤﻥ ﻭﺠﻬﺔ ﻨﻅﺭ ﻤﻌﺎﺭﻑ ﺍﻟﻭﺤﻲ(
ﺃﻤﺎ ﺇﺫﺍ ﻋﻘﺩﻨﺎ ﻤﻘﺎﺭﻨﺔ ﺒﻴﻥ ﻫﺫ ﺍﻟﺘﻭﺠﻬﺎﺕ ﺍﻟﺴﺎﺒﻘﺔ ﻓﻲ ﻗﺴﻡ ”ﻤﻌﺎﺭﻑ ﺍﻟﻭﺤﻲ
ﻭﺍﻟﺘﺭﺍﺙ“ ﻭﺒﻴﻥ ﻤﺎ ﺤﺩﺙ ﺒﻌﺩ ﺍﻟﺘﻘﺴﻴﻡ ﺇﻟﻰ ﻼ ﺔ ﺃﻗﺴﺎﻡ ﻨﻼﺤﻅ ﺃﻥ ﺍﻟﺠﺫ ﺍﻟﻤﺸﺘﺭﻙ ﻟﻬﺫ
ﺍ ﻗﺴﺎﻡ ﺼﺎﺭ ﻴﺤﺘﻭ ﻋﻠﻰ 13ﻤﻘﺭﺭﺍ ﺩﺭﺍﺴﻴﺎ ﻫﻲ :
)(1
) (1ﺍ ﺨﻼﻕ ﺍﻹﺴﻼﻤﻴﺔ ) (2ﻤﻨﺎﻫﺞ ﺍﻟﺩﻋﻭﺓ
) (3ﺍﻟﻌﻘﻴﺩﺓ ﺍﻹﺴﻼﻤﻴﺔ
) (4ﺍﻟﻘﺭﺁﻥ ﻭﺍﻟﺴﻨﺔ ”ﻤﺼﺩﺭﻴﻥ ﻟﻠﻤﻌﺭﻓﺔ“
) (5ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ
) (6ﻋﻠﻭﻡ ﺍﻟﺤﺩﻴﺙ
) (7ﻓﻘﻪ ﺍﻟﺴﻴﺭﺓ
) (8ﺩﺭﺍﺴﺔ ﺍﻟﻘﺭﺁﻥ ” ﺴﺎﻋﺔ ﺩﺭﺍﺴﻴﺔ ﻟﻤﺩﺓ ﺴﺘﺔ ﻓﺼﻭل ﺩﺭﺍﺴﻴﺔ “.
) (9ﻤﻘﺩﻤﺔ ﻟﻠﻔﻘﻪ
) (10ﻤﻘﺩﻤﺔ ﺼﻭل ﺍﻟﻔﻘﻪ ) (12ﻤﻨﺎﻫﺞ ﺒﺤﺙ
) (13ﺘﺎﺭﻴ ﻭﺤﻀﺎﺭﺓ ﺍﻹﺴﻼﻡ
ﻭﻴﺒﺩﻭ ﻭﺍﻀﺤﺎ ﻓﻲ ﻫﺫﺍ ﺍﻟﺠﺫ ﺍﻟﻤﺸﺘﺭﻙ ﺍﻟﺘﺭﻜﻴﺯ ﻋﻠﻰ ﺍﻟﻘﺭﺁﻥ ﻭﺍﻟﺴﻨﺔ ﻭﺍﺴﺘﺤﺩﺍﺙ
ﻤﻘﺭﺭ ﺩﺭﺍﺴﻲ ﺠﺩﻴﺩ ﻴﺅﻜﺩ ﻋﻠﻰ ﺃﻫﻤﻴﺔ ﺍﻟﻨﻅﺭ ﻟﻠﻘﺭﺁﻥ ﻭﺍﻟﺴﻨﺔ ﺒﺎﻋﺘﺒﺎﺭﻫﻤﺎ ﻤﺼﺩﺭﻴﻥ
ﻟﻠﻤﻌﺭﻓﺔ
ﻭﺫﻟﻙ ﻴﻌﻜﺱ ﺒﺼﻭﺭﺓ ﻭﺍﻀﺤﺔ ﺃﻁﺭﻭﺤﺎﺕ ”ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ“ ،ﻭﻤﺤﺎﻭﻟﺔ
ﺘﺤﻭﻴل ﺯﺍﻭﻴﺘﻬﺎ ﻓﻲ ﺍﻟﻨﻅﺭ ﻟﻠﻭﺤﻲ ﺇﻟﻰ ﻤﻘﺭﺭ ﺩﺭﺍﺴﻲ ﺃﺴﺎﺱ ﻟﻁﻼﺏ ”ﻤﻌﺎﺭﻑ ﺍﻟﻭﺤﻲ“.
ــــــــــــــــــــــــــــــــــــــ )(1
& Departments of Islamic Revealed Knowledge & Heritage, Fiqh Usul, Undergraduate Handbook. 139
ﺩ .ﺇﺒﺭﺍﻫﻴﻡ ﻤﺤﻤﺩ ﺯﻴﻥ
ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﺒﺎﻹﻀﺎﻓﺔ ﺇﻟﻰ ﺫﻟﻙ ﺍﻟﺘﺭﻜﻴﺯ ﻋﻠﻰ ﺃﻫﻤﻴﺔ ﺍﻟﻨﻅﺭ ﺇﻟﻰ ﻤﺒﺎﺩ
ﺍ ﺨﻼﻕ ﺍﻹﺴﻼﻤﻴﺔ
ﻭﺇﻋﻁﺎﺅﻫﺎ ﻭﺍﻟﻌﻘﻴﺩﺓ ﺍﻹﺴﻼﻤﻴﺔ ﺒﻌﺩﺍ ﻭﺍﻗﻌﻴﺎ ﻴﺭﺘﺒﻁ ﺒﺤﻴﺎﺓ ﺍﻟﻨﺎﺱ ﺍﻟﻴﻭﻤﻴﺔ ﻭﺍﻟﺘﺄﻜﻴﺩ ﻋﻠﻰ
ﺃﻫﻤﻴﺔ ﺘﻔﻌﻴل ﻤﻌﺎﻨﻲ ﺍﻟﻌﻘﻴﺩﺓ ﻭﺍ ﺨﻼﻕ ﺍﻹﺴﻼﻤﻴﺔ ﻓﻲ ﻤﺠﺎﻻﺕ ﺍﻟﺤﻴﺎﺓ ﺍﻟﻭﺍﻗﻌﻴﺔ.
ﺃﻤﺎ ﺇﺫﺍ ﺃﻤﻌﻨﺎ ﺍﻟﻨﻅﺭ ﻓﻲ ﺍﻟﻤﻘﺭﺭﺍﺕ ﺍﻟﺩﺭﺍﺴﻴﺔ ﻟﻘﺴﻡ ﺍﻟﻔﻘﻪ ﻭﺍ ﺼﻭل ﻨﻼﺤﻅ ﺃﻨﻪ ﻤ ل
ﺍ ﻗﺴﺎﻡ ﺍ ﺨﺭ
:ﻗﺩ ﺍﺘﺒﻌﺕ ﻓﻴﻪ ﺨﻁﺔ ﻋﺎﻤﺔ ﻫﻲ ﺃﻥ ﺘﻜﻭﻥ ﻫﻨﺎﻙ ﺴﺒﻌﺔ ﻤﻘﺭﺭﺍﺕ
ﺩﺭﺍﺴﻴﺔ ﻓﻲ ﻤﺠﺎل ﺍﻟﻔﻘﻪ ﻭﺴﺒﻌﺔ ﻤﻘﺭﺭﺍﺕ ﺩﺭﺍﺴﻴﺔ ﺃﺨﺭ
ﻓﻲ ﻤﺠﺎل ﺍ ﺼﻭل ﺒﺎﻹﻀﺎﻓﺔ
ﺇﻟﻰ ﻤﻘﺭﺭ ﺩﺭﺍﺴﻲ ﻤﺸﺘﺭﻙ ﺒﻴﻨﻬﻤﺎ ﻴﻌﻨﻰ ﺒﻤﻨﺎﻫﺞ ﺍﻟﺒﺤﺙ ﻓﻲ ﻤﺠﺎل ﺍﻟﻔﻘﻪ ﻭﺍ ﺼﻭل ، ﻭﺒﻬﺫ ﺍﻟﻜﻴﻔﻴﺔ ﺍﻨﻘﺴﻡ ﻗﺴﻡ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﻘﺭﺁﻨﻴﺔ ﻭﺍﻟﺤﺩﻴ ﻴﺔ ﻭﻜﺫﻟﻙ ﻗﺴﻡ ﺃﺼﻭل ﺍﻟﺩﻴﻥ ﻭﻤﻘﺎﺭﻨﺔ ﺍ ﺩﻴﺎﻥ.
ﻭﻟﻤﺎ ﻜﺎﻥ ﻤﺠﺎل ﺘﺭﻜﻴﺯﻨﺎ ﻫﻭ ﻤﻘﺭﺭﺍﺕ ﻗﺴﻡ ﺍﻟﻔﻘﻪ ﻭﺍ ﺼﻭل ﻨﻘﻭل :ﺇﻥ ﺍﻟﻤﻘﺭﺭ
ﺍﻟﺠﺩﻴﺩ ﻗﺩ ﺍﺤﺘﻔﻅ ﺒﺎﻟﻤﻘﺭﺭﺍﺕ ﺍﻟﺩﺭﺍﺴﻴﺔ ﺍﻟﺘﺴﻌﺔ ﺍﻟﺴﺎﺒﻘﺔ ﻤﻊ ﺒﻌ
ﺍﻟﺘﻌﺩﻴﻼﺕ ﺍﻟﻁﻔﻴﻔﺔ
ﺤﺘﻰ ﺘﺘﺴﻕ ﻤﻊ ﻨﻅﺎﻡ ﺍﻟﺩﺭﺠﺔ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺠﺩﻴﺩﺓ ﻭﺇﻀﺎﻓﺔ ﻤﻘﺭﺭﺍﺕ ﺠﺩﻴﺩﺓ ﻗﺼﺩ ﻤﻨﻬﺎ ﺘﻌﺭﻴﻑ ﺍﻟﻁﺎﻟﺏ ﺒﺎﻟﺘﺭﺍﺙ ﺍﻟﻔﻘﻬﻲ ﻭﺍ ﺼﻭل
ﻭﺭﺒﻁ ﺫﻟﻙ ﺍﻟﺘﺭﺍﺙ ﺒﺤﺭﻜﺔ ﺍﻟﺘﺠﺩﻴﺩ ﻓﻲ
ﻤﺠﺎﻟﻲ ﺍﻟﻔﻘﻪ ﻭﺍ ﺼﻭل ﻭﺼﺎﺭﺕ ﻤﻘﺭﺭﺍﺕ ﺍﻟﻔﻘﻪ ﻫﻲ : ) (1ﻓﻘﻪ ﺍﻟﻌﺒﺎﺩﺍﺕ
) (2ﻓﻘﻪ ﺍ ﺴﺭﺓ
) (3ﻓﻘﻪ ﺍﻟﻤﻌﺎﻤﻼﺕ ) (4ﻓﻘﻪ ﺍﻟﺠﻨﺎﻴﺎﺕ
) (5ﺩﺭﺍﺴﺎﺕ ﻓﻘﻬﻴﺔ ﻤﻌﺎﺼﺭﺓ
) (6ﺍﻟﻘﻭﺍﻋﺩ ﺍﻟﻔﻘﻬﻴﺔ
) (7ﻓﻘﻪ ﺍﻟﺴﻴﺭ ” ﻓﻘﻪ ﺍﻟﻨﻅﺎﻡ ﺍﻹﺴﻼﻤﻲ ﺍﻟﺴﻴﺎﺴﻲ ﻭﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺩﻭﻟﻴﺔ “.
) (8ﻤﻨﺎﻫﺞ ﺍﻟﺒﺤﺙ ﻓﻲ ﺍﻟﻔﻘﻪ ﻭﺍ ﺼﻭل
ﺃﻤﺎ ﻤﺠﺎل ﺃﺼﻭل ﺍﻟﻔﻘﻪ ﻓﻴﺤﺘﻭﻱ ﻋﻠﻰ ﺍﻟﻤﻘﺭﺭﺍﺕ ﺍﻟﺩﺭﺍﺴﻴﺔ ﺍ ﺘﻴﺔ :
) (1ﻤﺒﺎﺤﺙ ﺍﻟﺤﻜﻡ
140
ﺘﺩﺭﻴﺱ ﺍﻟﻔﻘﻪ ﻭﺃﺼﻭﻟﻪ )ﻤﻥ ﻭﺠﻬﺔ ﻨﻅﺭ ﻤﻌﺎﺭﻑ ﺍﻟﻭﺤﻲ(
ﺍﻟﻭﺍﻗﻊ ﺍﻹﺴﻼﻤﻲ
) (2ﻁﺭﻕ ﺍﻻﺴﺘﻨﺒﺎﻁ ) (3ﺃﺩﻟﺔ ﺍ ﺤﻜﺎﻡ
) (4ﻤﻘﺎﺼﺩ ﺍﻟﺸﺭﻴﻌﺔ ﻭﺍﻻﺠﺘﻬﺎﺩ
) (5ﺩﺭﺍﺴﺎﺕ ﻓﻲ ﻤﺼﺎﺩﺭ ﺍ ﺼﻭل ) (6ﻗﺭﺍﺀﺍﺕ ﻓﻲ ﺃﺼﻭل ﺍﻟﻔﻘﻪ1
) (7ﻗﺭﺍﺀﺍﺕ ﻓﻲ ﺃﺼﻭل ﺍﻟﻔﻘﻪ11
) (8ﻤﻨﺎﻫﺞ ﺍﻟﺒﺤﺙ ﻓﻲ ﺍﻟﻔﻘﻪ ﻭﺍ ﺼﻭل
ﻓ ﺫﺍ ﺃﺭﺍﺩ ﺍﻟﻁﺎﻟﺏ ﺍﻟﺘﺭﻜﻴﺯ ﻋﻠﻰ ﻤﺠﺎل ﺍﻟﻔﻘﻪ ،ﻓ ﻨﻪ ﻴﺩﺭﺱ ﻜل ﺍﻟﻤﻘﺭﺭﺍﺕ ﺍﻟﺩﺭﺍﺴﻴﺔ
ﻓﻲ ﺍﻟﻔﻘﻪ ﻭﻴﺨﺘﺎﺭ 3ﻤﻘﺭﺭﺍﺕ ﺩﺭﺍﺴﻴﺔ ﻤﻥ ﻤﺠﺎل ﺃﺼﻭل ﺍﻟﻔﻘﻪ ،ﻭﺍﻟﻌﻜﺱ ﺼﺤﻴ ، ﺒﺎﻹﻀﺎﻓﺔ ﺇﻟﻰ ﺫﻟﻙ ﻴﺩﺭﺱ ﺍﻟﻁﺎﻟﺏ 12ﺴﺎﻋﺔ ﺩﺭﺍﺴﻴﺔ ﻓﻲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺭﺒﻴﺔ ﻟﻸ ﺭﺍ
ﺍﻟﺨﺎﺼﺔ ” ﺃﻱ ﻤﻘﺭﺭﺍﺕ ﻤﻥ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺭﺒﻴﺔ ﺼﻤﻤﺕ ﻟﻁﻼﺏ ﻤﻌﺎﺭﻑ ﺍﻟﻭﺤﻲ ﺤﺘﻰ ﺘﻌﻴﻨﻬﻡ
ﻋﻠﻰ ﺘﺤﺼﻴل ﺍﻟﻌﻠﻭﻡ ﺍﻟﺸﺭﻋﻴﺔ “ ،ﻭﻜﺫﻟﻙ ﺼﺎﺭﺕ ﺍﻟﻤﻭﺍﺩ ﺍﻟﺤﺭﺓ -ﺍﻟﺘﻲ ﻜﺎﻥ ﻤﻥ
ﺍﻟﻤﻔﺘﺭ
ﺃﻥ ﻴﺨﺘﺎﺭﻫﺎ ﺍﻟﻁﺎﻟﺏ ﻤﻥ ﻤﻘﺭﺭﺍﺕ ﺍﻟﻌﻠﻭﻡ ﺍﻹﻨﺴﺎﻨﻴﺔ ﺃﻭ ﻤﻥ ﻜﻠﻴﺔ ﺍﻻﻗﺘﺼﺎﺩ ﺃﻭ
ﺍﻟﻘﺎﻨﻭﻥ ﺒﻌﺩ ﺍﻟﺘﺸﺎﻭﺭ ﻤﻊ ﻤﺭﺸﺩ ﺍ ﻜﺎﺩﻴﻤﻲ -ﺼﺎﺭﺕ ﻫﺫ ﺍﻟﻤﻘﺭﺭﺍﺕ ﻤﺤﺩﺩﺓ ﻭﻫﻰ
ﺘﺴﺎﻭﻱ ﺤﻭﺍﻟﻲ 12ﺴﺎﻋﺔ ﺩﺭﺍﺴﻴﺔ ﺒﺎﻹﻀﺎﻓﺔ ﺇﻟﻰ ﺫﻟﻙ ﻴﺩﺭﺱ ﺍﻟﻁﺎﻟﺏ ﺤﻭﺍﻟﻲ 27ﺴﺎﻋﺔ ﺩﺭﺍﺴﻴﺔ ﻤﻥ ﻗﺴﻡ ﻤﻥ ﺃﻗﺴﺎﻡ ﺍﻟﻌﻠﻭﻡ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻟﺘﺤﺴﺏ ﻟﻪ ﺘﺨﺼﻴﺼﺎ ﺎﻨﻭﻴﺎ ﻭﺒﻘﻴﺕ
ﻤﺘﻁﻠﺒﺎﺕ ﺍﻟﻠﻐﺔ ﺍﻹﻨﺠﻠﻴﺯﻴﺔ ﻜﻤﺎ ﻫﻲ.
ﺇﺫﺍ ،ﻓ ﻥ ﺍﻟﺘﻐﻴﻴﺭ ﺍ ﺴﺎﺱ ﺍﻟﺫﻱ ﺤﺩﺙ ﻓﻲ ﻤﺨﻁﻁ ﺍﻟﺩﺭﺠﺔ ﺍﻟﻌﻠﻤﻴﺔ ﻫﻭ ﺠﻌل ﺍﻟﺩﺭﺠﺔ
ﺍﻟﻌﻠﻤﻴﺔ ﺘﺤﺘﻭ
ﻋﻠﻰ ﺠﺫ
ﻤﺸـﺘﺭﻙ ﺒﻴﻥ ﺃﻗﺴﺎﻡ ﻤﻌـﺎﺭﻑ ﺍﻟﻭﺤـﻲ ﺍﻟ ﻼ ﺔ ” 39
ﺴﺎﻋﺔ ﺩﺭﺍﺴﻴﺔ“ ﻡ ﺩﺭﺍﺴﺔ 112ﺴﺎﻋﺔ ﺩﺭﺍﺴﻴـﺔ ﻓﻲ ﺍﻟﺘﺨﺼﺹ ” ﺍﻟﻔﻘـــﻪ
ﻭﺍ ﺼﻭل ﻤ ﻼ “ ﻡ ﺩﺭﺍﺴﺔ 27ﺴﺎﻋﺔ ﺩﺭﺍﺴﻴﺔ ﻓﻲ ﺍﻟﺘﺨﺼﺹ ﺍﻟ ﺎﻨﻭﻱ ” ﺍﻟﻌﻠﻭﻡ
ﺍﻹﻨﺴﺎﻨﻴﺔ “ ﻡ 10ﺴﺎﻋﺎﺕ ﺩﺭﺍﺴﻴﺔ ﻟﻠﻐﺔ ﺍﻹﻨﺠﻠﻴﺯﻴﺔ .ﻭﻴﺒﺩﻭ ﻭﺍﻀﺤﺎ ﻓﻲ ﻫﺫﺍ ﺍﻟﺘﻐﻴﻴﺭ ﺩﺨﻭل ﺍﻟﻠﻐﺔ ﻟﻸ ﺭﺍ
ﺍﻟﺨﺎﺼﺔ ﻭﺯﻴﺎﺩﺓ ﻋﺩﺩ ﺍﻟﺴﺎﻋﺎﺕ ﺍﻟﺩﺭﺍﺴﻴﺔ ﻓﻲ ﺍﻟﺘﺨﺼﺹ
ﺍﻟﺭﺌﻴﺱ ﻤﻥ 15ﺴﺎﻋﺔ ﺤﻴﻨﻤﺎ ﻜﺎﻥ ﻤﺠﺎﻻ ﻟﻠﺘﺭﻜﻴﺯ ﺇﻟﻰ 36ﺴﺎﻋﺔ ﺤﻴﻨﻤﺎ ﺼﺎﺭ ﻤﺠﺎل 141
ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﺩ .ﺇﺒﺭﺍﻫﻴﻡ ﻤﺤﻤﺩ ﺯﻴﻥ
ﺍﻟﺘﺭﻜﻴﺯ ﻗﺴﻤﺎ ﻗﺎﺌﻤﺎ ﺒﺫﺍﺘﻪ ﻭﻟﻴﺱ ﻤﺠﺎﻻ ﻟﻠﺘﺭﻜﻴﺯ ﺩﺍﺨل ﻗﺴﻡ ﺍﻟﻤﻌﺎﺭﻑ ﻭﺍﻟﺘﺭﺍﺙ ﻭﺼﺎﺭﺕ
ﺍﻟﺩﺭﺠﺔ ﺍﻟﻌﻠﻤﻴﺔ ﻫﻲ ﺒﻜﺎﻟﻭﺭﻴﻭﺱ ”ﻤﻌﺎﺭﻑ ﺍﻟﻭﺤﻲ ﻭﺍﻟﺘﺭﺍﺙ“ ﻓﻲ ”ﺍﻟﻔﻘﻪ ﻭﺃﺼﻭل ﺍﻟﻔﻘﻪ “
ﺃﻭ ﻓﻲ ” ﺃﺼﻭل ﺍﻟﺩﻴﻥ ﻭﻤﻘﺎﺭﻨﺔ ﺍ ﺩﻴﺎﻥ “ ﺃﻭ ﻓﻲ ” ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﻘﺭﺁﻨﻴﺔ ﻭﺍﻟﺤﺩﻴ ﻴﺔ“ ،ﺒﺩﻻ ﻋﻥ ﺒﻜﺎﻟﻭﺭﻴﻭﺱ ”ﻤﻌﺎﺭﻑ ﺍﻟﻭﺤﻲ ﻭﺍﻟﺘﺭﺍﺙ“ ﻓﻘﻁ.
ﺒﻌﺩ ﻫﺫ ﺍﻟﻤﻘﺎﺭﻨﺔ ﺍﻟﺸﻜﻠﻴﺔ ﺒﻴﻥ ﺸﻜل ﺍﻟﺩﺭﺠﺔ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺘﻭﺯﻴﻊ ﺍﻟﺴﺎﻋﺎﺕ ﺍﻟﺩﺭﺍﺴﻴﺔ ﻓﻲ
ﺩﺭﺠﺔ ”ﻤﻌﺎﺭﻑ ﺍﻟﻭﺤﻲ ﻭﺍﻟﺘﺭﺍﺙ“ ﺒﻌﺩ ﺘﻘﺴﻴﻤﻬﺎ ﺇﻟﻰ ﻼ ﺔ ﺃﻗﺴﺎﻡ ﻤﺘﺨﺼﺼﺔ ﻨﻘﻭل :ﺇﻥ
ﺍﻟﻤﻘﺭﺭﺍﺕ ﺍﻟﺩﺭﺍﺴﻴﺔ ﺍﻟﺘﻲ ﻜﺎﻨﺕ ﺘﻌﻨﻰ ﺒﺄﺼﻭل ﺍﻟﻌﻠﻭﻡ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﻭﺍﻟﺴﻨﺔ ﻗﺩ
ﺃﺴﻘﻁﺕ
ﻭﻜﺫﻟﻙ ﺒﻌ
ﺍﻟﻤﻘﺭﺭﺍﺕ ﺍﻟﺘﻲ ﺘﻌﻨﻰ ﺒﻘﻀﺎﻴﺎ ﻫﻤﻭﻡ ﺍﻟﺤﺭﻜﺔ ﺍﻹﺴﻼﻤﻴﺔ
ﻭﻤﺴﺎﺌل ”ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ“ ﺒﺼﻭﺭﺓ ﻤﺒﺎﺸﺭﺓ ،ﻭﺍﻟﺘﺒﺭﻴﺭ ﻫﻭ ﺃﻫﻤﻴﺔ ﺘﺩﺭﻴﺱ ﻫﺫ
ﺍﻟﻤﻘﺭﺭﺍﺕ ﺍﻟﺩﺭﺍﺴﻴﺔ ﺒﻭﺍﺴﻁﺔ ﻤﺘﺨﺼﺼﻴﻥ ﻓﻲ ﺘﻠﻙ ﺍﻟﻌﻠﻭﻡ ﺇﺫ ﻻ ﻤﻌﻨﻰ ﻥ ﻴﺄﺘﻲ ﺃﺴﺘﺎﺫ
ﻤﺘﺨﺼﺹ ﻓﻲ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻹﺴﻼﻤﻴﺔ ﻟﻴﺩﺭﺱ ﺃﺼﻭل ﻋﻠﻡ ﺍﻟﻨﻔﺱ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﻭﺍﻟﺴﻨﺔ ﺒﺼﻭﺭﺓ ﺘ ﻴﺭ ﺍﻟﺸﻔﻘﺔ ﻋﻨﺩ ﺍﻟﻁﻼﺏ ﺇﺫﺍ ﻜﺎﻨﺕ ﻟﺩﻴﻬﻡ ﻤﻌﺭﻓﺔ ﺒﻌﻠﻡ ﺍﻟﻨﻔﺱ ﺒﺤﻜﻡ ﺩﺭﺍﺴﺘﻬﻡ
ﻟﻬﺎ ﻓﻲ ﺍﻟﻜﻠﻴﺔ ﻋﻠﻰ ﺃﻴﺩﻱ ﻤﺘﺨﺼﺼﻴﻥ ،ﻭﻫﺫﺍ ﺒﺎﻟﻁﺒﻊ ﻻ ﻴﺭﻜﺯ ﻓﻲ ﺫﻫﻥ ﺍﻟﻁﻼﺏ ﺇﻻ ﺒﺅﺱ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻹﺴﻼﻤﻴﺔ ﻭﻋﺠﺯﻫﺎ ﻋﻥ ﻓﻬﻡ ﺍﻟﻌﻠﻭﻡ ﺍﻹﻨﺴﺎﻨﻴﺔ ﺍﻟﻤﻌﺎﺼﺭﺓ.
ﻟﻜﻥ ﺭﺒﻤﺎ ﻜﺎﻥ ﺍﻟﺴﺒﺏ ﺍ ﺴﺎﺱ ﻓﻲ ﺇﺴﻘﺎﻁ ﻫﺫ ﺍﻟﻤﻘﺭﺭﺍﺕ ﺍﻟﺩﺭﺍﺴﻴﺔ ﻭﺠﻤﻠﺔ ﻤﻘﺭﺭﺍﺕ ﺃﺨﺭ ﺘﺘﻨﺎﻭل ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ﺍﻟﻤﻌﺎﺼﺭ ﻓﻲ ﻋﻤﻭﻤﻴﺎﺘﻬﺎ ﻫﻭ ﺍﻟﺘﺭﺍﻜﻡ ﺍﻟﻤﻌﺭﻓﻲ ﺍﻟﺫﻱ ﺤﺩﺙ ﻓﻲ ﻤﺩﺭﺴﺔ ”ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ“ ﻨﻔﺴﻬﺎ ،ﻓﺒﻌﺩ ﻤﺭﻭﺭ ﺃﻜ ﺭ ﻤﻥ ﻋﺸﺭ ﺴﻨﻭﺍﺕ ﻋﻠﻰ ﺼﺩﻭﺭ ﻜﺘﺎﺏ ”ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ“ ﻭﺇﺼﺩﺍﺭ ﺍﻟﻤﻌﻬﺩ ﺍﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ﺒﻌﺩ ﺫﻟﻙ ﺠﻤﻠﺔ ﻤﻥ ﺍﻟﻤﺅﻟﻔﺎﺕ ﺍﻟﻤﻬﻤﺔ ﺤﻭل ﺇﺼﻼ ﻤﻨﺎﻫﺞ ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ﻤ ل :ﻜﺘﺎﺏ ”ﺃﺯﻤﺔ ﺍﻟﻌﻘل ﺍﻟﻤﺴﻠﻡ“ ﻟﻌﺒﺩ ﺍﻟﺤﻤﻴﺩ ﺃﺒﻲ ﺴﻠﻴﻤﺎﻥ ﻭﻜﺘﺎﺏ ”ﺇﺼﻼ ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ“ ﻟﻁﻪ ﺠﺎﺒﺭ ﺍﻟﻌﻠﻭﺍﻨﻲ ،ﺒﺩﺍ ﻭﺍﻀﺤﺎ ﺒﺎﻟﻨﺴﺒﺔ ﻟﻠﻤﻌﻬﺩ ﻋﺩﻡ ﺠﺩﻭ ﺘﻜﺸﻴﻑ ﺍﻟﻘﺭﺁﻥ ﻭﺍﻟﺴﻨﺔ ﻋﻠﻰ ﺃﺴﺎﺱ ﺘﺼﻨﻴﻑ ﺍﻟﻌﻠﻭﻡ ﺍﻹﻨﺴﺎﻨﻴﺔ ﺍﻟﻤﻌﺎﺼﺭﺓ ﺒل ﺇﻥ ﺍﻟﻘﻀﻴﺔ ﺍ ﺴﺎﺴﻴﺔ ﻗﺩ ﺘﺒﻠﻭﺭﺕ ﺒﺼﻭﺭﺓ ﻭﺍﻀﺤﺔ ﻭﺍﺘﺨﺫﺕ ﻟﻬﺎ ﻤﺤﺎﻭﺭ ﺴﺘﺔ ﺘﺒﺩﺃ ﺒﻁﺭ ﻗﻀﻴﺔ ”ﻤﻨﻬﺠﻴﺔ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻤﻌﺭﻓﻴﺔ“ ﻋﻠﻰ ﺃﺴﺎﺱ ﻤﺒﺩﺃ ﺍﻟﺠﻤﻊ ﺒﻴﻥ ﺍﻟﻘﺭﺍﺀﺘﻴﻥ ،ﻡ ﺃﻫﻤﻴﺔ ﺒﻴﺎﻥ ﻤﻨﻬﺞ ﻓﻲ ﺍﻟﺘﻌﺎﻤل ﻤﻊ ﺍﻟﻘﺭﺁﻥ ﻭﺁﺨﺭ ﻓﻲ ﺍﻟﺘﻌﺎﻤل ﻤﻊ ﺍﻟﺴﻨﺔ ،ﻭ ﺎﻟﺙ ﻓﻲ ﺍﻟﺘﻌﺎﻤل ﻤﻊ ﺍﻟﺘﺭﺍﺙ ﺍﻹﺴﻼﻤﻲ ﻭﺭﺍﺒﻊ ﻓﻲ ﺍﻟﺘﻌﺎﻤل ﻤﻊ ﺍﻟﻔﻜﺭ ﺍﻟﻐﺭﺒﻲ ﺃﻭ ﺍﻟﻔﻜﺭ ﺍﻹﻨﺴﺎﻨﻲ ﺒﺼﻭﺭﺓ ﻋﺎﻤﺔ. 142
ﺘﺩﺭﻴﺱ ﺍﻟﻔﻘﻪ ﻭﺃﺼﻭﻟﻪ )ﻤﻥ ﻭﺠﻬﺔ ﻨﻅﺭ ﻤﻌﺎﺭﻑ ﺍﻟﻭﺤﻲ(
ﺍﻟﻭﺍﻗﻊ ﺍﻹﺴﻼﻤﻲ
ﻭﻋﻠﻴﻪ ﻓ ﻥ ﻫﺫ ﺍﻟﻨﻘﻠﺔ ﻤﻥ ﺍﻟﺒﺩﺍﻴﺎﺕ ﺍﻟﻤﻨﻬﺠﻴﺔ ﺍﻟﺘﻲ ﻁﺭﺤﺕ ﻓﻲ ﻜﺘﺎﺏ ”ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ “ ﺇﻟﻰ ﺍﻟﺭﺅﻴﺔ ﺍﻟﻤﻌﺭﻓﻴﺔ ﺍﻟﻘﺎﺌﻤﺔ ﻋﻠﻰ ﺃﺴﺎﺱ ﺍﻟﺠﻤﻊ ﺒﻴﻥ ﺍﻟﻘﺭﺍﺀﺘﻴﻥ ﺒﻤﻨﻬﺠﻴﺔ ﻭﺍﺤﺩﺓ ﺃ :ﻗﺭﺍﺀﺓ ﺍﻟﻭﺤﻲ ﻭﺍﻟﻜﻭﻥ ﺒﻤﻨﻬﺠﻴﺔ ﺘﻭﺤﻴﺩﻴﺔ ﺘﺘﺨﺫ ﻤﻥ ﻤﻌﺎﻨﻲ ﻭﺤﺩﺓ ﺍﻟﻜﻭﻥ ﻭﺍﻟﺨﻠﻕ ﻭﺍﻟﻤﻌﺭﻓﺔ ﻭﺍﻟﺤﻕ ﺃﺴﺎﺴﻴﺎﺕ ﺒﻨﺎﺌﻴﺔ ﻟﻤﻨﻬﺠﻬﺎ ﺍﻟﺫﻱ ﻫﻭ ﻓﻲ ﺍ ﺼل ﻤﻨﻬﺠﻴﺔ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻤﻌﺭﻓﻴﺔ ﺍﻟﺘﻲ ﺃﺴﺴﻬﺎ ﺍﻟﻘﺭﺁﻥ ﺤﺎل ﺘﻨﺯﻟﻪ ﺒﻐﺎﺭ ﺤﺭﺍﺀ ﻋﻠﻰ ﺍﻟﺭﺴﻭل ﺍﻟﻜﺭﻴﻡ ﺁﻤﺭﺍ ﺇﻴﺎ ﺃﻥ ﻴﻘﺭﺃ ﺒﺎﺴﻡ ﺍﷲ ﺍﻟﻭﺍﺤﺩ ،ﺍ ﺤﺩ ﻭﻴﺠﻤﻊ ﻤﻊ ﻫﺫ ﺍﻟﻘﺭﺍﺀﺓ ﻗﺭﺍﺀﺓ ﺃﺨﺭ ﻟﻠﻜﻭﻥ ﻤﺴﺘﺼﺤﺒﺎ ﻤﻌﻨﻰ ﺍﻟﺘﻭﺤﻴﺩ ﻟﻴﺼل ﻓﻲ ﺍﻟﻨﻬﺎﻴﺔ ﺇﻟﻰ ﺍﻟﺩﻤﺞ ﺒﻴﻥ ﺍﻟﻘﺭﺍﺀﺘﻴﻥ ﺒﺴﺒﺏ ﻭﺤﺩﺓ ﺃﺼل ﺍﻟﻤﻌﺭﻓﺔ ،ﻓﻬﺫﺍ ﺍﻟﻤﻭﻗﻑ ﺍﻟﻤﻌﺭﻓﻲ ﻴﻘﺘﻀﻲ ﻜﻤﺎ ﺫﻫﺏ ﺍﻟﻌﻠﻭﺍﻨﻰ (1).ﺇﻟﻰ ﻤﺸﺭﻭ ﻓﻜﺭ ﻴﺒﺩﺃ ﺒﻤﺤﻭﺭ ﺇﻋﺎﺩﺓ ﺒﻨﺎﺀ ﺍﻟﺭﺅﻴﺔ ﺍﻹﺴﻼﻤﻴﺔ ،ﻭﻤﺤﻭﺭ ﺎﻥ ﻴﻌﻨﻰ ﺒ ﻋﺎﺩﺓ ﻓﺤﺹ ﻭﺘﺸﻜﻴل ﻭﺒﻨﺎﺀ ﻗﻭﺍﻋﺩ ﺍﻟﻤﻨﻬﺠﻴﺔ ﺍﻹﺴﻼﻤﻴﺔ ،ﻡ ﺒﻨﺎﺀ ﻤﻨﻬﺞ ﻓﻲ ﺍﻟﺘﻌﺎﻤل ﻤﻊ ﺍﻟﻘﺭﺁﻥ ،ﻡ ﺒﻨﺎﺀ ﻤﻨﻬﺞ ﻓﻲ ﺍﻟﺘﻌﺎﻤل ﻤﻊ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻭﻴﺔ ،ﻡ ﺇﻋﺎﺩﺓ ﺩﺭﺍﺴﺔ ﺘﺭﺍ ﻨﺎ ﻭﻓﻬﻤﻪ ،ﻡ ﺒﻨﺎﺀ ﻤﻨﻬﺞ ﻟﻠﺘﻌﺎﻤل ﻤﻊ ﺍﻟﺘﺭﺍﺙ ﺍﻹﻨﺴﺎﻨﻲ ﺍﻟﻤﻌﺎﺼﺭ .ﺇﺫﺍ ﺠﻤﻠﺔ ﻫﺫ ﺍﻟﺘﻁﻭﺭﺍﺕ ﺍﻟﻤﻨﻬﺠﻴﺔ ﻗﺩ ﺍﻨﻌﻜﺴﺕ ﻋﻠﻰ ﺍﻟﻜﻴﻔﻴﺔ ﺍﻟﺘﻲ ﻴﻤﻜﻥ ﺒﻬﺎ ﺍﻟﻨﻅﺭ ﺇﻟﻰ ﺍﻟﻌﻠﻭﻡ ﺍﻟﺸﺭﻋﻴﺔ ﻓﻲ ﺼﻠﺘﻬﺎ ﺒﺎﻟﻭﺍﻗﻊ ﺍﻟﻤﻌﺎﺼﺭ .ﻭﺼﺎﺭ ﺍﻟﺘﺭﻜﻴﺯ ﻋﻠﻰ ﺃﻫﻤﻴﺔ ﺘﺠﺎﻭﺯ ﺍﻟﻤﻭﺍﻗﻑ ﺍﻟﻘﺎﺌﻤﺔ ﻋﻠﻰ ﻋﻘﻠﻴﺔ ﺍﻟﺘﺄﺯﻴﻡ ﻓﻲ ﺍﻟﻤﻁﻠﻕ ﻟﻠﺘﺭﺍﺙ ﺃﻭ ﺍﻟﻘﺒﻭل ﺍﻟﺘﻌﺎﻤل ﻤﻊ ﺍﻟﺘﺭﺍﺙ- .ﻭﺍﻟﺘﻲ ﺘﺘﻤ ل ﻓﻲ :ﺇﻤﺎ ﺍﻟﺭﻓ ﺍﻟﻤﻁﻠﻕ ﺃﻭ ﺍﻟﺘﻠﻔﻴﻕ ﺍﻟﻌﺸﻭﺍﺌﻲ ﻟﻪ -ﺇﻟﻰ ﻋﻘﻠﻴﺔ ﻤﻨﻬﺠﻴﺔ ﺠﺩﻴﺩﺓ ﺘﻨﻁﻠﻕ ﻤﻥ ﻤﻭﻗﻑ ﻤﻌﺭﻓﻲ ﺘﻭﺤﻴﺩﻱ ﻗﺎﺌﻡ ﻋﻠﻰ ﻤﻨﻬﺠﻴﺔ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻤﻌﺭﻓﻴﺔ.
ﺒﻌﺩ ﻫﺫ ﺍﻟﻨﻅﺭﺓ ﺍﻟﺴﺭﻴﻌﺔ ﻓﻲ ﻓﻬﻡ ﻫﺫ ﺍﻟﺘﻁﻭﺭﺍﺕ ﺍﻟﻔﻜﺭﻴﺔ ﻭﺍﻨﻌﻜﺎﺴﺎﺘﻬﺎ ﻋﻠﻰ ﺍﻟﻤﻘﺭﺭﺍﺕ ﺍﻟﺩﺭﺍﺴﻴﺔ ﻓﻲ ﻗﺴﻡ ”ﻤﻌﺎﺭﻑ ﺍﻟﻭﺤﻲ ﻭﺍﻟﺘﺭﺍﺙ“ ﻭﺍﻟﺫﻱ ﻴﻌﻨﻴﻨﺎ ﻤﻨﻬﺎ -ﻫﻨﺎ - ﻗﺴﻡ ﺍﻟﻔﻘﻪ ﻭﺍ ﺼﻭل ﻨﻘﻭل :ﻤﺎ ﺍﻟﻔﺭﻕ ﺒﻴﻥ ﺘﺩﺭﻴﺱ ﺍﻟﻔﻘﻪ ﻭﺍ ﺼﻭل ﻓﻲ ”ﻜﻠﻴﺔ ﻤﻌﺎﺭﻑ ﺍﻟﻭﺤﻲ ﻭﺍﻟﻌﻠﻭﻡ ﺍﻹﻨﺴﺎﻨﻴﺔ“ ﺒﺎﻟﺠﺎﻤﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻟﻌﺎﻟﻤﻴﺔ ﻭﺍﻟﺠﺎﻤﻌﺎﺕ ﺍﻹﺴﻼﻤﻴﺔ ﺍ ﺨﺭ ــــــــــــــــــــــــــــــــــــــ
)(1
ﺇﺼﻼ ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ،ﺩ .ﻁﻪ ﺠﺎﺒﺭ ﺍﻟﻌﻠﻭﺍﻨﻰ ،ﺍﻟﻤﻌﻬﺩ ﺍﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ،ﻋﻤﺎﻥ ، 1995 :ﺹ - 106ﺹ ، 111ﺍﻨﻅﺭ ﻜﺫﻟﻙ ﺃﻭﺭﺍﻕ ﻨﺩﻭﺓ ﻗﻀﺎﻴﺎ ﻓﻲ ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ، ﻜﻠﻴﺔ ﻤﻌﺎﺭﻑ ﺍﻟﻭﺤﻲ ﻭﺍﻟﻌﻠﻭﻡ ﺍﻹﻨﺴﺎﻨﻴﺔ 17 ،ﺃﻴﻠﻭل .1995 143
ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﺩ .ﺇﺒﺭﺍﻫﻴﻡ ﻤﺤﻤﺩ ﺯﻴﻥ
ﺇﺫﺍ ﺃﺭﺩﻨﺎ ﺘﻠﺨﻴﺹ ﺍﻟﻔﺭﻕ ﻓﻲ ﺠﻤل ﺒﺴﻴﻁﺔ ﻨﻘﻭل :ﺇﻥ ﻟﻠﺠﺎﻤﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺭﺅﻴﺔ ﺨﺎﺼﺔ ﻓﻲ ﻓﻬﻡ ﺍﻟﺘﻌﻠﻴﻡ ﺍﻹﺴﻼﻤﻲ ،ﻭﻫﻰ ﻜﺫﻟﻙ ﻤﺤﻜﻭﻤﺔ ﺒﻤﻨﻬﺞ ﻤﻌﺭﻓﻲ ﻓﻲ ﺍﻟﺘﻌﺎﻤل ﻤﻊ ﺍﻟﻭﺤﻲ ﺒﺸﻘﻴﻪ ” :ﺍﻟﻘﺭﺁﻥ ﻭﺍﻟﺴﻨﺔ“ ﻭﻜﺫﻟﻙ ﺍﻟﺘﻌﺎﻤل ﻤﻊ ﺍﻟﺘﺭﺍﺙ ﺍﻹﺴﻼﻤﻲ ﻭﺍﻟﺘﺭﺍﺙ ﺍﻹﻨﺴﺎﻨﻲ .ﻭﻗﺩ ﺍﻨﻌﻜﺴﺕ ﻫﺫ ﺍﻟﺭﺅﻴﺔ ﺒﺼﻭﺭﺓ ﺇﺠﻤﺎﻟﻴﺔ ﻋﻠﻰ ﺸﻜل ﺘﺨﻁﻴﻁ ﺍﻟﺩﺭﺠﺔ ﺍﻟﻌﻠﻤﻴﺔ ﻭﻤﻭﺍﻀﻊ ﺍﻟﺘﺭﻜﻴﺯ ﻓﻲ ﺍﻟﺘﺨﺼﺼﺎﺕ ﻭﺍﻟﻤﻘﺭﺭﺍﺕ ﺍﻟﺩﺭﺍﺴﻴﺔ ﻋﻠﻰ ﻭﺠﻪ ﺍﻟﻌﻤﻭﻡ. ﺃﻤﺎ ﺒﺎﻟﻨﺴﺒﺔ ﻟﻤﺠﺎل ﺍﻟﻔﻘﻪ ،ﻓﻬﻨﺎﻙ ﺇﺼﺭﺍﺭ ﻋﻠﻰ ﺃﻫﻤﻴﺔ ﺭﺒﻁ ﺍﻟﻔﻘﻪ ﺒﺎﻟﻭﺍﻗﻊ ﻭﺍﻟﺘﻤﻴﻴﺯ ﺒﻴﻥ ﺍﻟﻔﻬﻡ ﺍﻹﻨﺴﺎﻨﻲ ﻟﻠﻭﺤﻲ ﺍﻟﺫﻱ ﻫﻭ ﺍﺴﺘﺠﺎﺒﺔ ﻟﻭﺍﻗﻊ ﻤﺘﻐﻴﺭ ﻭﺒﻴﻥ ﺍﻟﻭﺤﻲ ﺍﻹﻟﻬﻲ ﺍﻟﺫﻱ ﻻ ﻴﺘﻐﻴﺭ ﻭﻟﻜﻥ ﺘﺘﻐﻴﺭ ﺃﻓﻬﺎﻤﻪ ،ﻭﻟﺘﺤﻘﻴﻕ ﻫﺫﺍ ﺍ ﻤﺭ ﺭﻜﺯﺕ ﺍﻟﺠﺎﻤﻌﺔ ﻋﻠﻰ ﺃﻫﻤﻴﺔ ﺘﺩﺭﻴﺱ ﺍﻟﻁﻼﺏ ﻁﺭﺍﺌﻕ ﺍﻟﺘﻌﺎﻤل ﻤﻊ ﻜﺘﺏ ﺍﻟﺘﺭﺍﺙ ﺍ ﺴﺎﺴﻴﺔ ،ﻭﺘﺯﻭﻴﺩ ﺍﻟﻁﻼﺏ ﺒﻤﻨﺎﻫﺞ ﻟﻔﻬﻤﻬﺎ ﻭﻓﻕ ﺇﻁﺎﺭﻫﺎ ﺍﻟﺘﺎﺭﻴﺨﻲ ﻭﻟﻌل ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﺘﻲ ﺨﻠﻔﻬﺎ ﺍﻟﺸﻴ ”ﻋﺒﺩ ﺍﻟﻭﻫﺎﺏ ﺨﻼﻑ“ ﻭﻤﻥ ﺒﻌﺩ ﺍﻟﺸﻴ ”ﻤﺤﻤﺩ ﺃﺒﻭ ﺯﻫﺭﺓ“ ﺒﺩﺍﻴﺎﺕ ﻁﻴﺒﺔ ﻴﻤﻜﻥ ﺃﻥ ﻴﺒﻨﻰ ﻋﻠﻴﻬﺎ ، ﻭﺫﻟﻙ ﻴﻌﻨﻲ ﺃﻫﻤﻴﺔ ﻓﻬﻡ ﺍﻹﻁﺎﺭ ﺍﻟﺘﺎﺭﻴﺨﻲ ﺍﻟﺫﻱ ﺃﻨﺘﺞ ﻓﻴﻪ ﺍﻟﻔﻘﻪ ﻭﻜﺫﻟﻙ ﺃﻫﻤﻴﺔ ﺍﻟﻨﻅﺭ ﻓﻲ ﺍﻟﺩﻟﻴل ﺍﻟﺸﺭﻋﻲ ﻭﻤﺤﺎﻭﻟﺔ ﻓﻬﻡ ﻜﻴﻔﻴﺔ ﺘﻔﻬﻡ ﺃﻭﻟﺌﻙ ﺍ ﺌﻤﺔ ﺍ ﻋﻼﻡ ﻟﺫﻟﻙ ﺍﻟﺩﻟﻴل ﺍﻟﺸﺭﻋﻲ ﻭﺘﻁﺒﻴﻘﻪ ﻋﻠﻰ ﻭﺍﻗﻌﻬﻡ ﻡ ﻤﻤﺎﺭﺴﺔ ﺫﺍﺕ ﺍﻟﻤﻨﻬﺠﻴﺔ ﻓﻲ ﻓﻬﻡ ﻭﺍﻗﻌﻨﺎ ﻭﺇﻋﺎﺩﺓ ﺘﻜﻴﻴﻑ ﺫﻟﻙ ﺍﻟﺩﻟﻴل ﺍﻟﺸﺭﻋﻲ ﺩﻭﻥ ﺨﻠﻊ ﻗﺩﺍﺴﺔ ﺃﻭ ﻋﺼﻤﺔ ﻋﻠﻰ ﺃﻱ ﻓﻬﻡ ﻤﻥ ﺍﻟﻔﻬﻭﻡ ،ﻭﺒﺫﻟﻙ ﻴﺤﺩﺙ ﺍﻟﺘﻭﺍﺼل ﻤﻊ ﺍﻟﺘﺭﺍﺙ ﺍﻟﻔﻘﻬﻲ ﻭﻴﺭﺘﺒﻁ ﺒﻭﺍﻗﻌﻨﺎ.
ﺃﻤﺎ ﺒﺎﻟﻨﺴﺒﺔ ﺼﻭل ﺍﻟﻔﻘﻪ ﻓﺘﺘﺒﻊ ﺫﺍﺕ ﺍﻟﻁﺭﻴﻘﺔ ﻭﻟﻜﻥ ﻴﺅﻜﺩ ﻋﻠﻰ ﺃﻫﻤﻴﺔ ﻓﻬﻡ ﺍﻟﻅﺭﻭﻑ ﺍﻟﺘﺎﺭﻴﺨﻴﺔ ﺍﻟﺘﻲ ﺃﺩﺕ ﺇﻟﻰ ﻅﻬﻭﺭ ﻫﺫﺍ ﺍﻟﻌﻠﻡ ﻋﻠﻰ ﻴﺩ ﺍﻹﻤﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ -ﺭﺤﻤﻪ ﺍﷲ - ﻭﻜﻴﻑ ﺃﻥ ﻫﺫﺍ ﺍﻟﻌﻠﻡ ﻗﺩ ﺘﻁﻭﺭ ﻭﺍﻜﺘﻤل ﻋﻠﻰ ﻴﺩ ﺍﻹﻤﺎﻡ ﺍﻟﺸﺎﻁﺒﻲ -ﺭﺤﻤﻪ ﺍﷲ -ﻭﻓﻰ ﺇﻁﺎﺭ ﻋﻠﻡ ﺍ ﺼﻭل ﻴﺅﻜﺩ ﻋﻠﻰ ﺃﻥ ﺍﻟﻤﺼﺎﺩﺭ ﻫﻲ ﺍﻟﻭﺤﻲ ﺒﺸﻘﻴﻪ ”ﺍﻟﻘﺭﺁﻥ ﻭﺍﻟﺴﻨﺔ“ ﻭﻤﺎ ﺴﻭﺍﻫﻤﺎ ﻤﻥ ﺍ ﺩﻟﺔ ﺍﻟﺸﺭﻋﻴﺔ ﻴﻌﺎﺩ ﺍﻟﻨﻅﺭ ﻓﻴﻬﺎ ﻭﺘﺭﺍﺠﻊ ﻭﻓﻕ ﻨﻅﺭ ﺸﻤﻭﻟﻲ ﻤﻌﺭﻓﻲ ﻻ ﻴﺤﺼﺭ ﺍﻻﺠﺘﻬﺎﺩ ﻓﻲ ﺩﺍﺌﺭﺓ ﺍﻟﻔﻘﻪ ﻭﺍ ﺼﻭل ﻭﺇﻨﻤﺎ ﻤﻌﻨﻰ ﺍﻻﺠﺘﻬﺎﺩ ﺃﻭﺴﻊ ﻤﻥ ﺫﻟﻙ ﻓﺎﻻﺠﺘﻬﺎﺩ ﺍﻟﺤﻘﻴﻘﻲ ﻴﺒﺩﺃ ﺒﻔﻬﻡ ﺃﺼﻭل ﺍﻟﺩﻴﻥ ﻭﻤﺎ ﺍﺴﺘﻘﺭ ﻓﻲ ﺫﻟﻙ ﻤﻥ ﻨﻅﺭ ﻴﻜﻭﻥ ﻤﻘﺩﻤﺎﺕ ﻀﺭﻭﺭﻴﺔ ﻴﺒﻨﻰ ﻋﻠﻴﻬﺎ ﻤﺠﺎل ﻋﻠﻡ ﺃﺼﻭل ﺍﻟﻔﻘﻪ ﺍﻟﺫﻱ ﻫﻭ ﻋﻠﻡ ﺠﺯﺌﻲ ﺇﺫﺍ ﻤﺎ ﻗﻭﺭﻥ ﺒﻌﻠﻡ ﺃﺼﻭل ﺍﻟﺩﻴﻥ ﻡ ﻴﺼﻴﺭ ﺍﻻﺠﺘﻬﺎﺩ ﻓﻲ ﺃﺼﻭل ﺍﻟﻔﻘﻪ ﻭﺘﺠﺩﻴﺩ ﻤﻘﺩﻤﺔ ﻀﺭﻭﺭﻴﺔ ﻟﺘﺠﺩﻴﺩ ﺍﻟﻔﻘﻪ ﺤﻴﺙ ﺃﻥ ﺍﻟﻔﻘﻪ ﺠﺯﺌﻲ ﺇﺫﺍ ﻤﺎ ﻗﻭﺭﻥ ﺒﻌﻠﻡ ﺃﺼﻭل ﺍﻟﻔﻘﻪ. 144
ﺘﺩﺭﻴﺱ ﺍﻟﻔﻘﻪ ﻭﺃﺼﻭﻟﻪ )ﻤﻥ ﻭﺠﻬﺔ ﻨﻅﺭ ﻤﻌﺎﺭﻑ ﺍﻟﻭﺤﻲ(
ﺍﻟﻭﺍﻗﻊ ﺍﻹﺴﻼﻤﻲ
ﻭﻋﻠﻴﻪ ﻓ ﻥ ﻫﺫﺍ ﺍﻟﺘﺴﻠﺴل ﺍﻟﺫﻱ ﻴﺒﺩﺃ ﺒﻌﻠﻡ ﺃﺼﻭل ﺍﻟﺩﻴﻥ ﻭﻴﻨﺘﻬﻲ ﺒﺎﻟﻔﻘﻪ ﻜﻤﺎ ﺼﺭ ﺒﺫﻟﻙ ﺍﻹﻤﺎﻡ ﺍﻟﻐﺯﺍﻟﻰ (1).ﻓﻲ ” ﺍﻟﻤﺴﺘﺼﻔﻰ “ ﻫﻭ ﺍﻟﺴﺒﻴل ﺍ ﻤ ل ﻟﺨﻠﻕ ﺍﻟﺘﻌﺎﻤل ﺍﻟﻤﻌﺭﻓﻲ ﺒﻴﻥ ﺍﻟﻌﻠﻭﻡ ﺍﻟﺸﺭﻋﻴﺔ .ﻭﻫﺫﺍ ﺍﻟﺘﺼﻭﺭ ﻴﻤ ل ﺍﻟﺘﺠﺩﻴﺩ ﺍﻟﻤﺒﺘﻐﻰ ﻓﻲ ﺇﺼﻼ ﺍﻟﻌﻠﻭﻡ ﺍﻟﺸﺭﻋﻴﺔ ﻭﺇﻋﺎﺩﺓ ﺒﻨﺎﺌﻬﺎ .ﻭﻻ ﺸﻙ ﺃﻥ ﺘﺩﺭﻴﺱ ﺍﻟﻔﻘﻪ ﻭﺍ ﺼﻭل ﻓﻲ ﺇﻁﺎﺭ ”ﻤﻌﺎﺭﻑ ﺍﻟﻭﺤﻲ“ ﻴﺨﺘﻠﻑ ﻋﻥ ﺘﺩﺭﻴﺱ ﺍﻟﻔﻘﻪ ﻭﺍ ﺼﻭل ﺒﺎﻟﺸﻜل ﺍﻟﺘﻘﻠﻴﺩﻱ ﻓﻬﺫ ﺍﻟﻌﻠﻭﻡ ﺘﺩﺭﺱ ﻫﻨﺎ ﻤﻥ ﺨﻼل ﺭﺅﻴﺔ ﻤﻌﺭﻓﻴﺔ ﻭﻤﻨﻁﻠﻕ ﻤﺤﺩﺩ ﻟﻪ ﻤﻭﻗﻑ ﻤﻌﺭﻓﻲ ﻤﻥ ﺍﻟﺘﺭﺍﺙ.
ﻭﻻ ﺸﻙ ﺃﻥ ﻫﻨﺎﻙ ﺼﻌﻭﺒﺎﺕ ﻋﻤﻠﻴﺔ ﻜ ﻴﺭﺓ ﺘﻭﺍﺠﻪ ﺘﻨﻔﻴﺫ ﻫﺫﺍ ﺍﻟﻤﺨﻁﻁ ﺍﻟﻌﻠﻤﻲ ﺍﻟﺠﺩﻴﺩ ﺇﺫ ﺃﻥ ﻤﻌﻅﻡ ﺍ ﺴﺎﺘﺫﺓ ﺒﺎﻟﻘﺴﻡ ﻗﺩ ﺘﺨﺭﺠﻭﺍ ﻓﻲ ﺠﺎﻤﻌﺎﺕ ﺇﺴﻼﻤﻴﺔ ﺘﻘﻠﻴﺩﻴﺔ ،ﻭﻫﻡ ﺒﻼ ﺸﻙ ﺴﻴﻌﻴﺩﻭﻥ ﻋﻠﻰ ﻁﻼﺒﻬﻡ ﻤﺎ ﻋﺭﻓﻭ ﻤﻥ ﻗﺒل ،ﻟﻜﻥ ﺍﻟﺠﺎﻤﻌﺔ ﺴﻌﺕ ﻹﻋﺎﺩﺓ ﺘﺩﺭﻴﺏ ﺍ ﺴﺎﺘﺫﺓ ﻭﺨﻠﻕ ﺠﻭ ﻋﻠﻤﻲ ﺠﺩﻴﺩ ﻋﻥ ﻁﺭﻴﻕ ﻭﺭ ﺍﻟﻌﻤل ﺍﻟﻌﺩﻴﺩﺓ ﺍﻟﺘﻲ ﻋﻘﺩﺘﻬﺎ ﻟﻸﺴﺎﺘﺫﺓ ،ﻭﻜﺫﻟﻙ ﻋﻥ ﻁﺭﻴﻕ ﺍﻟﺤﻠﻘﺎﺕ ﺍﻟﺩﺭﺍﺴﻴﺔ ﺍﻟﻤﻜ ﻔﺔ ﺍﻟﺘﻲ ﺘ ﺎﺭ ﻓﻴﻬﺎ ﺍﻟﻘﻀﺎﻴﺎ ﺁﻨﻔﺔ ﺍﻟﺫﻜﺭ ،ﻭﻴﺤﺭﺭ ﺤﻭﻟﻬﺎ ﻤﻭﺍﻀﻊ ﺍﻻﺨﺘﻼﻑ ﻭﺍﻻﺘﻔﺎﻕ ،ﻭﻴﺸﺎﺭﻙ ﻓﻲ ﻫﺫﺍ ﺍﻟﺼﺩﺩ ﻁﻼﺏ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﻌﻠﻴﺎ ﻤﻥ ﺨﻼل ﺃﻁﺭﻭﺤﺎﺘﻬﻡ ﺒ ﺎﺭﺓ ﺍﻟﻘﻀﺎﻴﺎ ﺍﻟﻤﺘﻌﻠﻘﺔ ﺒﺎﻻﺠﺘﻬﺎﺩ ﻓﻲ ﻓﻬﻡ ﺍﻟﻨﺼﻭﺹ ﻭﺍﻻﺠﺘﻬﺎﺩ ﺍﻟﺘﻨﺯﻴﻠﻲ ﻭﻗﻀﺎﻴﺎ ﺍﻟﺒﻌﺩ ﺍﻟﺯﻤﺎﻨﻲ ﻭﺍﻟﻤﻜﺎﻨﻲ ﻓﻲ ﺍﻟﺴﻨﺔ ﻭﻗﻀﺎﻴﺎ ﻤﻘﺎﺼﺩ ﺍﻟﺸﺭﻴﻌﺔ ﻭ ﻴﺭﻫﺎ ﻤﻥ ﺍﻹﺸﻜﺎﻟﻴﺎﺕ ﺍﻟﻤﻌﺭﻓﻴﺔ ﺍﻟﺘﻲ ﺘﺴﻬﻡ ﻓﻲ ﺇﺤﺩﺍﺙ ﺍﻟﺘﺭﺍﻜﻡ ﺍﻟﻤﻌﺭﻓﻲ ﺍﻟﻤﻁﻠﻭﺏ ،ﻭﻻ ﺸﻙ -ﻋﻨﺩﻱ -ﻓﻲ ﺃﻥ ﺍﻟﻜ ﻴﺭﻴﻥ ﻤﻥ ﺍ ﺴﺎﺘﺫﺓ ﺫﻭ ﺍﻟﺨﻠﻔﻴﺎﺕ ﺍﻟﺘﻘﻠﻴﺩﻴﺔ ﻗﺩ ﻭﺠﺩﻭﺍ ﺘﺤﺩﻴﺎ ﻓﻜﺭﻴﺎ ﻭﻋﻠﻤﻴﺎ ﻓﻌﺎﻻ ﺃﺴﻬﻡ ﻓﻲ ﺇﻋﺎﺩﺓ ﻨﻅﺭﻫﻡ ﻓﻲ ﻗﺩ ﺭﺃ ﻓﻲ ﻫﺫﺍ ﺍﻟﺠﻭ ﻜ ﻴﺭ ﻤﻥ ﺍﻟﻘﻀﺎﻴﺎ .ﻭﻻ ﺸﻙ -ﻋﻨﺩﻱ -ﻜﺫﻟﻙ ﺃﻥ ﺍﻟﺒﻌ ﺍﻟﻌﻠﻤﻲ ﺍﻟﺠﺩﻴﺩ ﻓﺘﻨﺔ ﺃﻭ ﻤﺤﻨﺔ ﻴﺠﺏ ﺍﻟﺼﺒﺭ ﻋﻠﻴﻬﺎ. ﻭﻤﻬﻤﺎ ﻜﺎﻥ ﻤﻥ ﺃﻤﺭ ،ﻓﻬﺫ ﺴﻨﺔ ﺍﷲ ﻓﻲ ﻜل ﻤﻥ ﻴﺘﺼﺩ ﻟﻠﻘﻀﺎﻴﺎ ﺍﻟﻜﺒﺭ ﺍﻟﻤﺘﻌﻠﻘﺔ ﺒﻬﻡ ﺍﻹﺼﻼ ﻭﺍﻟﺘﺠﺩﻴﺩ ﻭﻗﺩ ﻜﺎﻥ ﺍﻹﻤﺎﻡ ﺍﻟﻐﺯﺍﻟﻲ -ﺭﺤﻤﻪ ﺍﷲ -ﻗﺩ ﺘﺒﺭﻡ ﺒﻤﺎ ﺁل ﺇﻟﻴﻪ ﺍﻟﻌﻠﻡ ﺍﻹﺴﻼﻤﻲ ﻓﻲ ﺯﻤﺎﻨﻪ ﻭﺍﻟﻔﻘﻪ ﺍﻹﺴﻼﻤﻲ ﻋﻠﻰ ﻭﺠﻪ ﺍﻟﺘﺤﺩﻴﺩ ،ﻭﺤﻴﻨﻤﺎ ﺸﺭ ﻓﻲ ﺇﺤﻴﺎﺀ ﻋﻠﻭﻡ ﺍﻟﺩﻴﻥ ﻭﺒﻴﺎﻥ ﻋﻠﻡ ﻁﺭﻴﻕ ﺍ ﺨﺭﺓ ﻗﺎل ” ﻓﺄﻤﺎ ﻋﻠﻡ ﻁﺭﻴﻕ ﺍ ﺨﺭﺓ ﻭﻤﺎ ﺩﺭ ﻋﻠﻴﻪ ﺍﻟﺴﻠﻑ ﺍﻟﺼﺎﻟ ،ﻤﻤﺎ ﺴﻤﺎ ﺍﷲ ﺴﺒﺤﺎﻨﻪ ﻓﻲ ﻜﺘﺎﺒﻪ ﺤﻜﻤﺔ ﻭﻋﻠﻤﺎ ﻭﻀﻴﺎﺀ ﻭﻨﻭﺭﺍ ــــــــــــــــــــــــــــــــــــــ )(1
ﺍﻟﻤﺴﺘﺼﻔﻰ ،ﺹ 5ﺇﻟﻰ ﺹ .7 145
ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﺩ .ﺇﺒﺭﺍﻫﻴﻡ ﻤﺤﻤﺩ ﺯﻴﻥ
ﻭﻫﺩﺍﻴﺔ ﻭﺭﺸﺩﺍ ﻓﻘﺩ ﺃﺼﺒ ﺒﻴﻥ ﺍﻟﺨﻠﻕ ﻤﻁﻭﻴﺎ ﻭﺼﺎﺭ ﻨﺴﻴﺎ ﻤﻨﺴﻴﺎ “ (1).ﻟﻜﻥ ﺍﻹﻤﺎﻡ ﺍﻟﻐﺯﺍﻟﻲ ﺭ ﻡ ﺫﻟﻙ ﻗﺩ ﺃﺴﺱ ﻋﻠﻤﻪ ﻫﺫﺍ ﻋﻠﻰ ﺃﺭﺒﻌﺔ ﺃﺭﺒﺎ ﻫﻲ :ﺭﺒﻊ ﺍﻟﻌﺒﺎﺩﺍﺕ ،ﻭﺭﺒﻊ ﺍﻟﻌﺎﺩﺍﺕ ،ﻭﺭﺒﻊ ﺍﻟﻤﻬﻠﻜﺎﺕ ،ﻭﺭﺒﻊ ﺍﻟﻤﻨﺠﻴﺎﺕ ،ﻭﺼﺩﺭ ﺒﻤﻘﺩﻤﺔ ﻋﻥ ﺍﻟﻌﻠﻡ ،ﻭﺤﺎﻭل ﻓﻲ ﺭﺒﻌﻲ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﺍﻟﻌﺎﺩﺍﺕ ﺒﻴﺎﻥ ﺍ ﺴﺭﺍﺭ ﻭﺍﻟﻤﻌﺎﻨﻲ ﻭﺍﻟﺩﻗﺎﺌﻕ ﻭﺍ ﺨﻼﻕ ﺍﻟﻤﺭﻋﻴﺔ ﻓﻲ )( 1 ﻫﺫﺍ ﺍﻟﺼﺩﺩ ،ﻭﺭﺃ ﺃﻥ ﺃﻫل ﺼﻨﻌﺔ ﺍﻟﻔﻘﻬﻴﺎﺕ ﻗﺩ ﺃﻫﻤﻠﻭﺍ ﻫﺫ ﺍﻟﺠﻭﺍﻨﺏ. ﻜﺫﻟﻙ ﻓ ﻥ ﺍﻹﻤﺎﻡ ﺍﻟﻐﺯﺍﻟﻲ -ﺭﺤﻤﻪ ﺍﷲ -ﻟﻡ ﻴﺨﻑ ﻋﻠﻰ ﻗﺎﺭﺌﻪ ﺍ ﺴﺒﺎﺏ ﺍﻟﺘﻲ ﺠﻌﻠﺘﻪ ﻴﺅﺴﺱ ﻜﺘﺎﺒﻪ ﻋﻠﻰ ﻤﻨﻭﺍل ﻜﺘﺏ ﻓﻥ ﺍﻟﻔﻘﻬﻴﺎﺕ ،ﻓﻘﺎل ﻓﻲ ﺍﻟﺒﺎﻋﺙ ﺍﻟ ﺎﻨﻲ ﻋﻠﻰ ﺘﺄﺴﻴﺱ ﻜﺘﺎﺒﻪ ﻋﻠﻰ ﺭﺍﺭ ﺼﻨﻌﺔ ﺍﻟﻔﻘﻬﺎﺀ : ” ﺍﻟﻤﺘﺯﻱ ﺒﺯﻱ ﺍﻟﻤﺤﺒﻭﺏ ﻤﺤﺒﻭﺏ ﻓﻠﻡ ﺃﺒﻌﺩ ﺃﻥ ﻴﻜﻭﻥ ﺘﺼﻭﻴﺭ ﺍﻟﻜﺘﺎﺏ ﺒﺼﻭﺭﺓ ﺘﻠﻁﻔﺎ ﻓﻲ ﺍﺴـﺘﺩﺭﺍ ﺍﻟﻘﻠﻭﺏ .ﻭﻟﻬﺫﺍ ﺘﻠﻁﻑ ﺒﻌ ﻤﻥ ﺭﺍﻡ ﺍﺴﺘﻤﺎﻟﺔ ﻗﻠﻭﺏ ﺍﻟﺭﺅﺴﺎﺀ ﺇﻟﻰ ﺍﻟﻁﺏ ﻓﻭﻀﻌﻪ ﻋﻠﻰ ﻫﻴﺌﺔ ﺘﻘﻭﻴﻡ ﺍﻟﻨﺠــﻭﻡ ،ﻤﻭﻀﻭﻋﺎ ﻓﻲ ﺍﻟﺠﺩﺍﻭل ﻭﺍﻟﺭﻗﻭﻡ ﻭﺴﻤﺎ ﺘﻘﻭﻴﻡ ﺍﻟﺼﺤﺔ ،ﻟﻴﻜﻭﻥ ﺃﻨﺴﻬﻡ ﺒﺫﻟﻙ ﺍﻟﺠﻨﺱ ﺠﺎﺫﺒﺎ ﻟﻬﻡ ﺇﻟﻰ ﺍﻟﻤﻁﺎﻟﻌــﺔ ﻭﺍﻟﺘﻠﻁﻑ ﻓﻲ ﺍﺠﺘﺫﺍﺒﻬﻡ ﺇﻟﻰ ﺍﻟﻁــﺏ ﺍﻟﺫﻱ ﻻ ﻴﻔﻴــﺩ ﺇﻻ ﺼﺤﺔ ﺍﻟﺠﺴﺩ ،ﻓ ﻤﺭﺓ ﻫﺫﺍ ﺍﻟﻌﻠـﻡ ﻁﺏ )( 2 ﺍﻟﻘﻠـــﻭﺏ ﻭﺍ ﺭﻭﺍ ،ﺍﻟﻤﺘﻭﺼـــل ﺒﻪ ﺇﻟﻰ ﺤﻴﺎﺓ ﺘﺩﻭﻡ ﺃﺒﺩ ﺍ ﺒﺎﺩ“. ﺫﻟﻙ ﻫﻭ ﻤﻭﻗﻑ ﺍﻟﻐﺯﺍﻟﻲ ﺤﻴﻨﻤﺎ ﺃﺭﺍﺩ ﺇﺤﻴﺎﺀ ﻋﻠﻭﻡ ﺍﻟﺩﻴﻥ ﻭﺇﺼﻼﺤﻬﺎ ،ﻭﻤﺎ ﺃﺸﺒﻪ ﺍﻟﻠﻴﻠﺔ ﺍﻹﻤﺎﻡ ﺍﻟﻐﺯﺍﻟﻰ ﺒﻀﺎﻋﺘﻪ ﺍﻟﻌﻠﻤﻴﺔ ﻓﻲ ﻭﺏ ﻤﺄﻟﻭﻑ ﺘﻠﻁﻔﺎ ﺒﺎﻟﺒﺎﺭﺤﺔ ،ﻓﻠﺌﻥ ﻋﺭ ﻭﺠﺫﺒﺎ ﻟﻠﻤﺘﻔﻘﻬﻴﻥ ،ﻓﻜﺫﺍ ﺍﻟﺤﺎل ﺒﺎﻟﻨﺴﺒﺔ ﻟﺘﺠﺭﺒﺔ ﻗﺴﻡ ﺍﻟﻔﻘﻪ ﻭﺍ ﺼﻭل ﺍﻟﺘﻲ ﺃﺭﻴﺩ ﺒﻬﺎ ﺃﻥ ﺘﻜﻭﻥ ﺘﻠﻁﻔﺎ ﻭﺠﺫﺒﺎ ﺼﺤﺎﺏ ﺍﻟﻔﻘﻪ ﻭﻤﻥ ﺃﺭﺍﺩ ﺼﻨﻌﺔ ﺍﻟﻔﻘﻪ ﺤﺭﻓﺔ ﻟﻜﻥ ﻓﻲ ﻨﻬﺎﻴﺔ ﺍ ﻤﺭ ﺴﻴﺴﻬﻡ ﻜﻼﻫﻤﺎ ﻓﻲ ﺇﺤﻴﺎﺀ ﻋﻠﻭﻡ ﺍﻟﺩﻴﻥ ﻭﺇﺼﻼﺤﻬﺎ ﻜل ﻤﻥ ﻤﻭﻗﻌﻪ ﻁﺎﻟﺒﺎ ﻜﺎﻥ ﺃﻭ ﺃﺴﺘﺎﺫﺍ.
ــــــــــــــــــــــــــــــــــــــ )(1 )(1 )(2
ﺇﺤﻴﺎﺀ ﻋﻠﻭﻡ ﺍﻟﺩﻴﻥ ،ﺍﻹﻤﺎﻡ ﺃﺒﻭ ﺤﺎﻤﺩ ﺍﻟﻐﺯﺍﻟﻰ ،ﺩﺍﺭ ﺍﻟﻔﻜﺭ ﺍﻟﻁﺒﻌﺔ ﺍﻟ ﺎﻨﻴﺔ ، 1980 :ﺍﻟﻤﺠﻠﺩ ﺍ ﻭل ، 1 ،ﺹ .2 ﺍﻟﻤﺭﺠﻊ ﺍﻟﺴﺎﺒﻕ ﺹ .4 ﺍﻟﻤﺭﺠﻊ ﺍﻟﺴﺎﺒﻕ ﺹ - 5ﺹ 77 146
ﺃﻭﺭﺍﻕ ﻟﻠﻨﻘﺎ ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ” ﺍﻟﻤﺼﻁﻠ ﻭﺍﻟﻤﻔﻬﻭﻡ “ ﻋﻨﺩ ﻁﻪ ﺍﻟﻌﻠﻭﺍﻨﻲ ﺍﻟﻌﻠﻭﺍﻨﻲ ﻭﺍﻟﻤﻔﻬﻭﻡ ” ﻋﻨﺩ ﻁﻪ ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ “ ﺍﻟﻤﺼﻁﻠ
ﻤﻠﺨﺹ ﺍﻟﺒﺤﺙ : ﻓﻲ ﻫﺫﺍ ﺍﻟﺒﺤﺙ ،ﻭﺇﻥ ﻜﺎﻥ ﻤﻔﻬﻭﻡ ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ﻋﻨﺩ ﻁﻪ ﺍﻟﻌﻠﻭﺍﻨﻲ ﻴﻤ ل ﺍﻟﻤﺩﺨل ﺍ ﺴﺎﺱ ﻟﻤﻨﺎﻗﺸﺔ ﺍﻟﻤﻭﻀﻭ ،ﺇﻻ ﺃﻥ ﻤﺤﻭﺭ ﺍﻟﻨﻘﺎ ﺩﺍﺭ ﺤﻭل ﻤﻨﻬﺞ ”ﺍﻟﺠﻤﻊ ﺒﻴﻥ ﺍﻟﻘﺭﺍﺀﺘﻴﻥ“ .ﺤﻴﺙ ﺘﻡ ﺘﺤﻠﻴل ﻭﻤﻨﺎﻗﺸﺔ ﺃﺴﺎﺱ ﻫﺫ ﺍﻟﻔﻜﺭﺓ ﻋﻨﺩ ﺍﻟﺤﺎﺭﺙ ﺒﻥ ﺃﺴﺩ ﺍﻟﻤﺤﺎﺴﺒﻲ .ﻓﺨﻠﺹ ﺍﻟﺒﺤﺙ ﺇﻟﻰ ﺃﻥ ﻋﺩﺓ ﺼﻌﻭﺒﺎﺕ ﻭﺍﺠﻬﺕ ﻫﺫﺍ ﺍﻟﻤﻨﻬﺞ ﺍﻟﺠﺎﻤﻊ ”ﻟﻠﻤﻌﻘﻭل ﻭﺍﻟﻤﻨﻘﻭل“ ﻤﻨﺫ ﻨﺸﺄﺘﻪ ﻋﻨﺩ ﺍﻟﻤﺤﺎﺴﺒﻲ ،ﻤﻥ ﺠﺎﻨﺏ ﺃﻫل ﺍﻟﺭﺃﻱ ﻭﺃﻫل ﺍ ﺭ ﻋﻠﻰ ﺤﺩ ﺴﻭﺍﺀ .ﻓﺎﻨﺤﺼﺭ ﻨﻁﺎﻗﻪ ﻭﻟﻡ ﻴﺘﺴﻊ ﺃ ﺭ ﻟﻴﻜﻭﻥ ﻤﻨﻬﺠﺎ ﺸﺎﻤﻼ ﻋﺒﺭ ﺍﻟﺘﺎﺭﻴ ﺍﻹﺴﻼﻤﻲ.
ﺍﻟﺒﺤﺙ ﺃﻴﻀﺎ ﻟﻤﺤﺎﻭﻻﺕ ﺒﻠﻭﺭﺓ ﻫﺫﺍ ﺍﻟﻤﻨﻬﺞ ﻤﺭﺓ ﺃﺨﺭ ﻓﻲ ﺍﻟﻌﺼﺭ ﻭﻗﺩ ﺘﻌﺭ ﺍﻟﺤﺎﻀﺭ .ﻓﻨﺎﻗ ﻤﺠﻬﻭﺩﺍﺕ ﺍﻟﻌﻠﻭﺍﻨﻲ ،ﻭﺃﺒﻰ ﺍﻟﻘﺎﺴﻡ ﺤﺎ ﺤﻤﺩ ﻓﻲ ﻫﺫﺍ ﺍﻟﻤﺠﺎل .ﻓﺎﻨﺘﻬﻰ ﺇﻟﻰ ﺃﻥ ﺍﻟﺼﺭﺍﻋﺎﺕ ﺍﻟﺘﻲ ﺩﺍﺭﺕ ﺤﻭل ”ﺍﻟﻌﻘل ﻭﺍﻟﻨﻘل“ ﻓﻲ ﺍﻟﺘﺎﺭﻴ ﺍﻹﺴﻼﻤﻲ ﻤﺎ ﺯﺍﻟﺕ ﺘﻠﻘﻰ ﺒﻅﻼﻟﻬﺎ ﻋﻠﻰ ﻫﺫﺍ ﺍﻟﻤﻨﻬﺞ ،ﻤﻊ ﺃﻥ ﺍﻟﻌﻠﻭﺍﻨﻲ ﻭﺤﺎ ﺤﻤﺩ ﻜﻼﻫﻤﺎ ﺃﻜﺩ ﻀﺭﻭﺭﺓ ﺇﻋﺎﺩﺓ ﺇﻋﻤﺎل ﻫﺫﺍ ﺍﻟﻤﻨﻬﺞ ﻤﻥ ﺃﺠل ﺘ ﻭﻴﺭ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻓﻲ ﻤﻭﺍﺠﻬﺔ ﺘﺤﺩﻴﺎﺕ ﺍﻟﻌﺼﺭ. ﻤﻔﻬﻭﻡ ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ﻋﻨﺩ ﻁﻪ ﺍﻟﻌﻠﻭﺍﻨﻲ :
ﻤﻊ ﺍﻨﺼﺭﺍﻡ ﺃﻜ ﺭ ﻤﻥ ﻋﻘﺩﻴﻥ ﻤﻥ ﺍﻟﺯﻤﻥ ﻋﻠﻰ ﺇﻋﻼﻥ ﺍﻟﻤﺒﺎﺩ ﺍ ﻭﻟﻰ ﻟﻘﻀﻴﺔ ”ﺃﺴﻠﻤﺔ ﺍﻟﻤﻌﺭﻓﺔ“ .ﻟﻡ ﺘﺯل ﺤﺘﻰ ﺍﻟﻴﻭﻡ ﻫﻲ ﺍﻟﻘﻀﻴﺔ ﺍﻟﺸﺎ ﻠﺔ ﻓﻜﺎﺭ ﺍﻟﻜ ﻴﺭ ﻤﻥ ﺭﺠﺎل ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ﻭﻤﻥ ﺍﻟﻘﻀﺎﻴﺎ ﺍﻟﺘﻲ ﻤﺎ ﺯﺍﻟﺕ ﻤﺤل ﺃﺨﺫ ﻭﺭﺩ ﺒﻴﻥ ﺍﻟﻤﻔﻜﺭﻴﻥ ﻤﺼﻁﻠ ”ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ“ .ﻟﺫﻟﻙ ﺭﺃﻴﻨﺎ ﺍﺴﺘﻘﺭﺍﺀ ﻫﺫﺍ ﺍ ﻤﺭ ﻤﻥ ﺨﻼل ﺃﻁﺭﻭﺤﺎﺕ ﻭﺃﻓﻜﺎﺭ ﺃﺤﺩ ﺭﻭﺍﺩ ﺍﻟﻤﺸﺭﻭ ﺍﻟﺫﻴﻥ ﺃﺴﻬﻤﻭﺍ ﻓﻲ ﻭﻀﻊ ﻤﺒﺎﺩ ﻗﻀﻴﺔ ﺍ ﺴﻠﻤﺔ ﻡ ﻗﻴﺎﺩﺓ ﻤﺅﺴﺴﺎﺘﻬﺎ.
ﻭﻋﻨﺩﻤﺎ ﻨﺴﺘﻘﺭ ﻤﻔﻬﻭﻡ ”ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ“ ﻤﻥ ﺨﻼل ﺃﻓﻜﺎﺭ ﻁﻪ ﺍﻟﻌﻠﻭﺍﻨﻲ ﻗﺩ ﺘﻜﻭﻥ ﺍﻟﻤﺒﺭﺭﺍﺕ ﻭﺍﻀﺤﺔ ﻻ ﺘﺨﻔﻰ ﻋﻠﻰ ﺃﺤﺩ ،ﻭﻟﻜﻥ ﺍﻟﺫﻱ ﻴﺨﻔﻰ ﻋﻠﻰ ﻜ ﻴﺭ ﻤﻥ ﺍﻟﻨﺎﺱ ﺃﻥ ﻟﻠﻌﻠﻭﺍﻨﻲ ﺘﺠﺭﺒﺔ ﺴﺎﺒﻘﺔ ﺃﺸﺩ ﺨﻁﻭﺭﺓ ﻭﺃﺼﻌﺏ ﻤﺭﺍﺴﺎ ﻤﻥ ﺘﺠﺭﺒﺔ ”ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ“. ﻤﻌﺘﺭﻙ ﻓﻘﺩ ﺍﺨﺘﺎﺭ ﺍﻟﻌﻠﻭﺍﻨﻲ ”ﺍﻟﺨﻴﺎﺭ ﺍﻟﺠﻬﺎﺩﻱ“ ﻗﺒل ﺫﻟﻙ ﺤﻼ ﺯﻤﺎﺕ ﺍ ﻤﺔ ﻓﺨﺎ ﺍﻟﺴﻴﺎﺴﺔ ﻭﻜﻭﻥ ” ﺍﻟﻤﻨﻅﻤﺔ ﺍﻟﻌﺴﻜﺭﻴﺔ ﺍﻹﺴﻼﻤﻴﺔ “ .ﺃﻤﺎ ﺒﺴﺒﺏ ﻗﻨﺎﻋﺘﻪ ﺍﻟﺩﺍﺨﻠﻴﺔ ﺒﺠﺩﻭ 149
ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﺇﺒﺭﺍﻫﻴﻡ ﺁﺩﻡ ﺃﺤﻤﺩ ﺸﻭﻗﺎﺭ
ﻫﺫﺍ ﺍﻟﺨﻴﺎﺭ ،ﻭﺃﻤﺎ ﺒﺎﻟﺩﻓﻊ ﻤﻥ ﺍ ﺠﻭﺍﺀ ﺍﻟﺴﻴﺎﺴﻴﺔ ﺍﻟﺴﺎﺌﺩﺓ ﻭﻗﺘﺌﺫ ﻓﻲ ﺒﻼﺩ ﻭﺍﻟﺘﻲ ﻭﺼﻔﻬﺎ ﺍﻟﻌﻠﻭﺍﻨﻲ ﺒﻘﻭﻟﻪ ” :ﻓﻲ ﺩﺍﺌﺭ ﺍﻟﺘﺴﻴﻴﺱ ﺍﻟﻤﻌﺘﻤﺩ ﻟﻡ ﻴﻌﺩ ﺃﺤﺩ ﻤﻥ ﺍﻟﻌﺭﺍﻗﻴﻴﻥ ﻴﺴﺘﻁﻴﻊ ﺃﻥ ﻴﻘﻭل ﻴﻤﻜﻨﻨﻲ ﺃﻥ ﺃﻋﻴ ﺒﻌﻴﺩﺍ ﻋﻥ ﺍﻟﺴﻴﺎﺴﺔ ﻭﺍﻟﺴﻴﺎﺴﻴﻴﻥ .ﺩﻭﻥ ﺃﻥ ﺃﺼﺎﺏ ﺒﻀﺭﺭ ، ﻓﺎﻟﻀﺭﺭ ﺤﺎﺼل ،ﻭﺍﻟﻨﺎﺱ ﺘﺅﺨﺫ ﺇﻟﻰ ﺍﻟﺴﺠﻭﻥ ﻭﺍﻟﻤﻌﺘﻘﻼﺕ ﺒﺩﻭﻥ ﺃﺴﺒﺎﺏ ﻭﺍﻀﺤﺔ ، ﻭﻗﺩ ﻴﻤﻀﻲ ﺍﻟﺴﺠﻴﻥ ﺸﻬﺭﺍ ﻡ ﻴﻜﺘﺸﻑ ﺃﻨﻪ ﻗﺩ ﺠﺊ ﺒﻪ ﺨﻁﺄ ،ﻭﻟﻴﺱ ﻤﻥ ﺤﻘﻪ ﺃﻥ ﻴﺘﻅﻠﻡ ﺃﻭ ﻴﺸﻜﻭ ﺤﺩ ،ﻓﺄﺼﺒ ﺍﻟﻨﺎﺱ ﻴﺭﻭﻥ ﺃﻥ ﺍﻻﻨﻐﻤﺎﺱ ﻓﻲ ﺍﻟﻌﻤل ﺍﻟﺴﻴﺎﺴﻲ ﻭﺍﻻﻨﻀﻤﺎﻡ ﺇﻟﻰ ﻓﺌﺔ ﺴﻴﺎﺴﻴﺔ ﺃﻭ ﺇﻴﺠﺎﺩ ﻓﺌﺔ ﺠﺩﻴﺩﺓ ﺇﻥ ﻟﻡ ﺘﻌﺠﺒﻙ ﺃﻴﺔ ﻓﺌﺔ ﻤﻥ ﺍﻟﻔﺌﺎﺕ ﺍﻟﻘﺎﺌﻤﺔ ،ﺼﺎﺭ ﺫﻟﻙ ﻜﻠﻪ ﻓﻲ ﻨﻅﺭ ﺍﻟﻨﺎﺱ ﺃﻤﺭﺍ ﻻﺒﺩ ﻤﻨﻪ ﻨﻙ ﻫﺎﻟﻙ ﻻ ﻤﺤﺎﻟﺔ ﺃﻭ ﻤﺴﺠﻭﻥ ﻻ ﻤﺤﺎﻟﺔ !“ (1).ﻤﻬﻤﺎ ﻜﺎﻨﺕ ﺍ ﺴﺒﺎﺏ ﻭﺭﺍﺀ ﺨﻭﻀﻪ ﺘﻠﻙ ﺍﻟﺘﺠﺭﺒﺔ ﻓﻘﺩ ﺩﻓﻌﺘﻪ ﺇﻟﻰ ﻤﻐﺎﺩﺭﺓ ﺒﻠﺩ ﺍﻟﻌﺭﺍﻕ) (2ﻟﻴﺨﻭ ﺘﺠﺭﺒﺔ ﺃﺨﺭ ﻭﻓﻲ ﻤﻴﺩﺍﻥ ﺁﺨﺭ. ﻭﻴﻬﺩﻑ ﻫﺫﺍ ﺍﻟﺒﺤﺙ ﺇﻟﻰ ﺍﺴﺘﻴﻀﺎ ﻓﻜﺭﺓ ”ﺍ ﺴﻠﻤﺔ“ ﺒﺘﺘﺒﻊ ﺠﺫﻭﺭ ﺍﻟﻤﺼﻁﻠ ﻭﻤﻔﻬﻭﻤﻪ ﺘﺤﺭﻴﺭ ﻤﻥ ﺍﻻﺴﺘﻌﻤﺎل ﺍﻟﻤﺯﺩﻭ ﺍﻟﻤﺅﺩﻱ ﺇﻟﻰ ﻤﻭﻀﻪ ﺃﻭ ﺴﻭﺀ ﺍﻟﻌﺎﻡ ﺒﻐﺭ ﺍﺴﺘﻌﻤﺎﻟﻪ ﺃﺤﻴﺎﻨﺎ .ﻭﻭﻀﻭ ﺍﻟﻤﺼﻁﻠ ﻗﺩ ﻴﻌﺒﺭ ﻋﻥ ﻭﻀﻭ ﺍﻟﺭﺅﻴﺔ ﺤﻭل ﺍﻟﻘﻀﻴﺔ. ﻭﺒﻐﻤﻭﻀﻪ ﻗﺩ ﻴﺼﺭﻑ ﺍ ﻨﻅﺎﺭ ﻋﻥ ﺍﻟﻘﻀﻴﺔ ﻭﻴﺼﺒ ﻓﻲ ﺤﺎﺠﺔ ﺇﻟﻰ ﺠﻬﻭﺩ ﺇﻀﺎﻓﻴﺔ ﻹﺒﺭﺍﺯ ﺇﻟﻰ ﺩﺍﺌﺭﺓ ﺇﻗﻨﺎ ﺍﻟﻨﺎﺱ ﺒﻪ. ﻭﺘﻡ ﺍﻟﺘﺭﻜﻴﺯ ﻓﻲ ﺍﻟﺒﺤﺙ ﻋﻠﻰ ﺍﻟﻘﻭﺍﻋﺩ ﺍﻟﺘﻲ ﺒﻨﻴﺕ ﻋﻠﻴﻬﺎ ﻓﻜﺭﺓ ”ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ“ ﻓﻅﻬﺭﺕ ﺃﻨﻬﺎ ﻗﺎﻋﺩﺘﺎﻥ ﺃﻭ ﺭﻜﻨﺎﻥ ﺍﻜﺘﻔﻴﻨﺎ ﺒﺎﻟﺒﺤﺙ ﻓﻲ ﺃﺤﺩﻫﻤﺎ ﻭﻫﻭ ﻗﺎﻋﺩﺓ ”ﺍﻟﺠﻤﻊ ﺒﻴﻥ ﺍﻟﻘﺭﺍﺀﺘﻴﻥ“ .ﻭﺃﺨﺭﻨﺎ ﺍﻟﺤﺩﻴﺙ ﻋﻥ ﺍﻟﺭﻜﻥ ﺍﻟ ﺎﻨﻲ ﺇﻟﻰ ﺒﺤﺙ ﻻﺤﻕ ﺇﻥ ﺸﺎﺀ ﺍﷲ.
ﻭﺍﻋﺘﻤﺩﻨﺎ ﻓﻲ ﺍﻟﺒﺤﺙ ﻋﻠﻰ ﺍﻟﻤﻨﻬﺞ ﺍﻻﺴﺘﻘﺭﺍﺌﻲ ﺍﻟﺘﺤﻠﻴﻠﻲ ،ﻤﻊ ﻤﺤﺎﻭﻟﺔ ﺘﻠﺨﻴﺹ ﺍ ﻓﻜﺎﺭ ﻓﻲ ﻨﻘﺎﻁ ﻟﻴﺴﻬل ﻋﻠﻰ ﺍﻟﻘﺎﺭ ﻤﺘﺎﺒﻌﺘﻬﺎ ﻭﺍﺴﺘﻴﻌﺎﺒﻬﺎ ،ﻭﻗﺩ ﺩﻋﻤﻨﺎ ﺍﻟﺒﺤﺙ ﺒﺒﻌ ﺍ ﺸﻜﺎل ﺍﻟﺘﻭﻀﻴﺤﻴﺔ ﻓﻲ ﺴﺒﻴل ﺫﻟﻙ.
ــــــــــــــــــــــــــــــــــــــــ )(1 ﺃﻨﻅﺭ ﺍﻟﺤﺩﻴﺙ ﺍﻟﻜﺎﻤل ﺤﻭل ﻫﺫ ﺍﻟﺘﺠﺭﺒﺔ ،ﻤﺠﻠﺔ ﺭﺍﻴﺔ ﺍﻹﺴﻼﻡ )ﻨﺎﻻﻱ ﻨﺴﻼﻡ( ﺍﻟﺘﻲ ﺘﺼﺩﺭﻫﺎ ﺭﺍﺒﻁﺔ ﻁﻼﺏ ﺍ ﻜﺭﺍﺩ ﻓﻲ ﻜﻭﻻ ﻟﻤﺒﻭﺭ ﺍﻟﻌﺩﺩ ﺩﻴﺴﻤﺒﺭ 1996ﻭﻓﻲ ﺃﻋﺩﺍﺩ ﺼﺩﺭﺕ ﻗﺒل ﻫﺫﺍ. )(2 ﺎﺩﺭ ﺍﻟﻌﻠﻭﺍﻨﻲ ﺒﻠﺩ ﺍﻟﻌﺭﺍﻕ ﺨﺭ ﻤﺭﺓ ﻓﻲ ﺃﻤﺴﻴﺔ ﺍﻟﺴﺎﺩﺱ ﻭﺍﻟﻌﺸﺭﻴﻥ ﻤﻥ ﻴﻭﻨﻴﻪ ﺴﻨﺔ 1969ﻡ ،ﺴﺒﺎﺏ ﺴﻴﺎﺴﻴﺔ.
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ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ” ﺍﻟﻤﺼﻁﻠ ﻭﺍﻟﻤﻔﻬﻭﻡ “ ﻋﻨﺩ ﻁﻪ ﺍﻟﻌﻠﻭﺍﻨﻲ
ﺃﻭﺭﺍﻕ ﻟﻠﻨﻘﺎ
ﻭﻗﻔﺔ ﻤﻊ ﺍﻟﻤﺼﻁﻠ : ﺘﺘﻜﻭﻥ ﺠﻤﻠﺔ ” ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ “ ﻤﻥ ﻤﻔﺭﺩﺘﻴﻥ ”ﺇﺴﻼﻤﻴﺔ“ ﻭ ”ﺍﻟﻤﻌﺭﻓﺔ“ .ﻭﺒ ﻀﺎﻓﺔ ﺍ ﻭﻟﻰ ﺇﻟﻰ ﺍﻟ ﺎﻨﻴﺔ ﺼﺎﺭﺕ ﻜﻠﻤﺔ ”ﻤﺭﻜﺒﺔ“ ﺘﺭﻜﻴﺒﺎ ﺇﻀﺎﻓﻴﺎ ﻴﺘﻭﻗﻑ ﻓﻬﻤﻬﺎ ﻋﻠﻰ ﻓﻬﻡ ﻤﻔﺭﺩﺘﻴﻬﺎ .ﻭﺠﺎﺀ ﻓﻲ ﻤﻌﺎﺠﻡ ﺍﻟﻠﻐﺔ) (1ﺃﻥ ﻜﻠﻤﺔ ”ﺇﺴﻼﻡ“ ﺘﻌﻨﻲ ﺍﻻﻨﻘﻴﺎﺩ ،ﻭﺃﺴﻠﻡ ﻴﻌﻨﻲ ﺍﻨﻘﺎﺩ .ﻜﻤﺎ ﺠﺎﺀﺕ ﺃﺸﺒﻪ ﺒﻤﺎ ﻨﺤﻥ ﺒﺼﺩﺩﻫﺎ ﺠﻤﻠﺔ ”ﺇﺴﻼﻡ ﺍﻟﻭﺠﻪ“ ﻓﻲ ﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ } ﺒﻠﻰ ﻤﻥ ﺃﺴﻠﻡ ﻭﺠﻬﻪ ﷲ { (2).ﻭﺫﻫﺏ ﺍﻟﻤﻔﺴﺭﻭﻥ ﻓﻲ ﺘﻔﺴﻴﺭ ﻫﺫ ﺍ ﻴﺔ ﺇﻟﻰ ﺃﻥ ”ﺍﻹﺴﻼﻡ“ ﻫﻭ ﺍﻟﺨﻀﻭ ﻭﺍﻻﺴﺘﺴﻼﻡ (3).ﻭﺍﻟﻅﺎﻫﺭ ﺃﻨﻪ ﻻ ﺨﻼﻑ ﺒﻴﻥ ﺃﻫل ﺍﻟﺘﻔﺴﻴﺭ ﻭﺃﻫل ﺍﻟﻠﻐﺔ ،ﻥ ﺍﻻﻨﻘﻴﺎﺩ ﻻ ﻴﻜﻭﻥ ﻋﺎﺩﺓ ﺇﻻ ﻨﺘﻴﺠﺔ ﻟﻠﺨﻀﻭ ﻭﺍﻻﺴﺘﺴﻼﻡ ،ﻭﺍﻟﻌﺭﺏ ﺘﺴﻤﻲ ﺍﻟﺸﻲﺀ )( 4 ﺒﻨﺘﻴﺠﺘﻪ. ﺃﻤﺎ ”ﺍﻟﻤﻌﺭﻓﺔ“ ﻓﻬﻲ ﻤﺼﺩﺭ ﻤﻥ ”ﻋﺭﻑ“ ﺍﻟﺫﻱ ﻴﻌﻨﻲ ”ﻋﻠﻡ“ .ﻭﻓﻲ ﺍﻻﺼﻁﻼ ﻴﻌﻨﻲ: ﺇﺩﺭﺍﻙ ﺍﻟﺸﻲﺀ ﺒﺘﻔﻜﺭ ﻭﺘﺩﺒﺭ ﺭ .ﻭﺍﻟﻤﻌﺭﻓﺔ ﺃﺨﺹ ﻤﻥ ﺍﻟﻌﻠﻡ ﻭﺘﺴﺘﻌﻤل ﻟﻠﻌﻤل ﺍﻟﻘﺎﺼﺭ ﺍﻟﻤﺘﻭﺼل ﺇﻟﻴﻪ ﺒﺘﻔﻜﺭ ،ﻭﻴﻘﺎﺒﻠﻬﺎ ﺍﻹﻨﻜﺎﺭ ،ﻤ ل ﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ } :ﻓﻌﺭﻓﻬﻡ ﻭﻫﻡ ﻟﻪ ﻤﻨﻜﺭﻭﻥ { ]ﻴﻭﺴﻑ .[58 :ﺃﻤﺎ ﺍﻟﻌﻠﻡ ﻓﻬﻭ ﺇﺩﺭﺍﻙ ﺍﻟﺸﻲﺀ ﺒﺤﻘﻴﻘﺘﻪ :ﺃﻤﺎ ﺒ ﺩﺭﺍﻙ ﺍﻟﺸﻲﺀ ﺫﺍﺘﻪ ﻭﺇﻤﺎ ﺒﺎﻟﺤﻜﻡ ﻋﻠﻰ ﺍﻟﺸﻲﺀ ﺒﻭﺠﻭﺩ ﺸﻲﺀ ﻫﻭ ﻤﻭﺠﻭﺩ ﻟﻪ ﺃﻭ ﻨﻔﻲ ﺸﻲﺀ ﻫﻭ ﻤﻨﻔﻲ ﻋﻨﻪ .ﻭﺍﻟﺫﻱ ﻴﻘﺎﺒل ﺍﻟﻌﻠﻡ ﻫﻭ ﺍﻟﺠﻬل (1).ﻗﺎل ﺘﻌﺎﻟﻰ } :ﻴﻌﺭﻓﻭﻥ ﻨﻌﻤﺔ ﺍﷲ ﻡ ﻴﻨﻜﺭﻭﻨﻬﺎ { ]ﺍﻟﻨﺤل .[83 : ــــــــــــــــــــــــــــــــــــــــ )(1 ﺍﻨﻅﺭ :ﺍﺒﻥ ﻤﻨﻅﻭﺭ ،ﺠﻤﺎل ﺍﻟﺩﻴﻥ ﺒﻥ ﻤﻜﺭﻡ ،ﻟﺴﺎﻥ ﺍﻟﻌﺭﺏ ،ﻤﺎﺩﺓ ”ﺴﻠﻡ“ ،ﻭﻜﺫﻟﻙ ﺍﻟﻘﺎﻤﻭﺱ ﺍﻟﻤﺤﻴﻁ ﻟﻠﻔﻴﺭﻭﺯ ﺁﺒﺎﺩﻱ ،ﻭﻤﻔﺭﺩﺍﺕ ﺃﻟﻔﺎﻅ ﺍﻟﻘﺭﺁﻥ ،ﻟﻠﺭﺍ ﺏ ﺍ ﺼﻔﻬﺎﻨﻲ. )(2 ﺠﺎﺀﺕ ﺠﻤﻠﺔ ”ﺇﺴﻼﻡ ﺍﻟﻭﺠﻪ ﷲ“ ﻓﻲ ﻤﻭﻀﻌﻴﻥ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ،ﺍ ﻭل ﻓﻲ ﺴﻭﺭﺓ ﺍﻟﺒﻘﺭﺓ ،ﺍ ﻴﺔ ، 112ﻭﺍﻟ ﺎﻨﻲ ﻓﻲ ﺴﻭﺭﺓ ﺍﻟﻨﺴﺎﺀ ﻋﻨﺩ ﺍ ﻴﺔ .125 )(3 ﺍﻨﻅﺭ :ﺘﻔﺴﻴﺭ ﺍﻟﻁﺒﺭﻱ ،ﻭﻤﻔﺎﺘﻴ ﺍﻟﻐﻴﺏ ﻟﻠﻔﺨﺭ ﺍﻟﺭﺍﺯﻱ ،ﻭﺘﻔﺴﻴﺭ ﺍﻟﻘﺭﻁﺒﻲ ، ﻭﺘﻔﺴﻴﺭ ﻓﻲ ﻅﻼل ﺍﻟﻘﺭﺁﻥ ﻜﻠﻬﺎ ﻋﻨﺩ ﺍ ﻴﺔ 112ﻤﻥ ﺴﻭﺭﺓ ﺍﻟﺒﻘﺭﺓ. )(4 ﺇﻥ ﺍﻟﺘﻤﻴﻴﺯ ﺒﻴﻥ ﺍﻟﺨﻀﻭ ﻭﺍﻻﺴﺘﺴﻼﻡ ﻤﻥ ﻨﺎﺤﻴﺔ ﺍﻻﻨﻘﻴﺎﺩ ﻤﻥ ﻨﺎﺤﻴﺔ ﺃﺨﺭ ، ﻭﻤﻼﺤﻅﺔ ﺍﻟﻔﺭﻕ ﺒﻴﻨﻬﻤﺎ ﻗﺩ ﺘﻜﻭﻥ ﻤﻔﻴﺩﺓ ﻓﻲ ﺒﻌ ﺍﻟﻤﻭﺍﻀﻊ ﻥ ﺍﻟﺸﻲﺀ ﻗﺩ ﻴﻜﻭﻥ ﺨﺎﻀﻌﺎ ﻤﺴﺘﺴﻠﻤﺎ ﻭﻟﻜﻨﻪ ﻴﺭ ﻤﻨﻘﺎﺩ ﻓﻴﺼﺒ ﻤﺘﻤﺭﺩﺍ. )(1 ﺍﻨﻅﺭ :ﻤﻔﺭﺩﺍﺕ ﺃﻟﻔﺎﻅ ﺍﻟﻘﺭﺁﻥ ،ﺍﻟﻤﺼﺩﺭ ﺍﻟﺴﺎﺒﻕ ﻤﺎﺩﺘﻲ ”ﻋﻠﻡ“ ﻭ ”ﻋﺭﻑ“ .ﻭﻗﺎل ﺒﻥ ﻤﻨﻅﻭﺭ ﺍﻟﻌﺭﻓﺎﻥ :ﺍﻟﻌﻠﻡ.
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ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﺇﺒﺭﺍﻫﻴﻡ ﺁﺩﻡ ﺃﺤﻤﺩ ﺸﻭﻗﺎﺭ
ﻭﺒ ﻀﺎﻓﺔ ”ﺇﺴﻼﻤﻴﺔ“ ﺇﻟﻰ ”ﺍﻟﻤﻌﺭﻓﺔ“ ﻴﺼﺒ ﺍﻟﻤﻌﻨﻰ ﺸﺎﻤﻼ ﻟﻜل ﺃﻨﻭﺍ ﺍﻟﻤﻌﺭﻓﺔ ﺍﻟﺘﻲ ﻴﻤﻜﻥ ﺃﻥ ﺘﻀﺎﻑ ﺇﻟﻴﻬﺎ ”ﺇﺴﻼﻤﻴﺔ“ ﻟﺘﺼﺒ ”ﺇﺴﻼﻤﻴﺔ“ ﺒﻌﺩ ﺃﻥ ﻟﻡ ﺘﻜﻥ ﻜﺫﻟﻙ. ﺘﺴﺎﺅﻻﺕ ﻭﺍﻨﺘﻘﺎﺩﺍﺕ :
ﺘ ﻴﺭ ﻫﺫ ﺍﻟﻨﺘﻴﺠﺔ ﺍﻟﺘﻲ ﻴﻨﺘﻬﻲ ﺇﻟﻴﻬﺎ ﺍﻟﺘﺤﻠﻴل ﺍﻟﻠﻐﻭﻱ ﻋﺩﺓ ﺘﺴﺎﺅﻻﺕ ﺃﻫﻤﻬﺎ :
ﻫل ﻴﻤﻜﻥ ﻟﻠﻤﻌﺭﻓﺔ ﺃﻥ ﺘﺨﻀﻊ ﻟﺩﻴﻥ ،ﻭ ﻱ ﺩﻴﻥ ﺘﺨﻀﻊ :ﻟ ﺴﻼﻡ ﺃﻡ ﺍﻟﻴﻬﻭﺩﻴﺔ ﺃﻡ ﻟﻐﻴﺭﻫﻤﺎ .ﻡ ﺇﻥ ﺍﻟﻌـﻠﻭﻡ ﻭﺍﻟﻤﻌـﺎﺭﻑ ﻓﻲ ﺍﻟﻭﺍﻗـﻊ ﺍﻟﻤﻌﺎﺼﺭ ﻤﺼﻨﻔﺔ ﺇﻟﻰ ﺼﻨﻔﻴﻥ ”ﻋﻠﻭﻡ ﺸﺭﻋﻴﺔ“ ﻭﺃﺨﺭ ”ﻭﻀﻌﻴﺔ“ .ﻭﺍ ﻭﻟﻰ ﻤﻨﺒ ﻘﺔ ﻋﻥ ﺍﻟﻭﺤﻲ ﺍﻟﺫﻱ ﺠﺎﺀ ﺒﺎﻹﺴﻼﻡ ﻓﻜﻴﻑ ﺃﺴﻠﻤﺘﻬﺎ ﻤﻥ ﺨﻼل ﻫﺫ ﺍﻟﺘﺴﺎﺅﻻﺕ -ﻭﻫﻲ ﻤﺸﺭﻭﻋﺔ ﻤﻨﻁﻘﻴﺔ -ﻴﺼﺒ ﻤﺼـﻁﻠ ”ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ“ ﻋﺭﻀﺔ ﻟﻠﻨﻘﺩ ﻤﻥ ﺍﻟﺠﺎﻨﺒﻴﻥ :ﻤﻥ ﻁﺭﻑ ﺃﻫل ﺍﻟﺘﺨﺼﺹ ﻓﻲ ﺍﻟﻌﻠﻭﻡ ﺍﻟﺸﺭﻋﻴﺔ ،ﻭﻤﻥ ﻁﺭﻑ ﺍﻟﻌﻠﻭﻡ ﺍﻟﻭﻀﻌﻴﺔ ﺃﻴﻀﺎ .ﻥ ﺍﻟﺸﺎﺌﻊ ﺤﺘﻰ ﺍ ﻥ ﺃﻥ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻤﻌﺎﺭﻑ ﺃﻤﻭﺭ ﻤﺤﺎﻴﺩﺓ ﻻ ﺘﻌﺭﻑ ﺩﻴﻨﺎ ﻭﻻ ﻭﻁﻨﺎ!. ﻭﻓﻲ ﻤﺤﺎﻭﻟﺔ ﻟﺘﻔﺎﺩﻱ ﻫﺫ ﺍﻟﻨﺘﺎﺌﺞ ﺍﻟﺘﻲ ﻴﻨﺘﻬﻲ ﺇﻟﻴﻬﺎ ﺍﻟﺘﻌﺭﻴﻑ ﺍﻟﻠﻐﻭﻱ ﻓﻀل ﺍﻟﺒﻌ ﺍﺴﺘﻌﻤﺎل ﻟﻔﻅ ” ﺘﺄﺼﻴل “ ﻗﺎﺼﺩﻴﻥ ﺒﻪ ﺍﻟﺭﺠﻭ ﺇﻟﻰ ﺍ ﺼﻭل ﺒﺩﻴﻼ ﻟﻠﻤﺼﻁﻠ ”ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ“ (2).ﻭﺃﺼﻭل ﺍﻟﻤﻌﺭﻓﺔ ﻫﻲ ﻤﺼﺩﺭﺍﻫﺎ ﻭﻫﻤﺎ ”ﺍﻟﻭﺤﻰ ﻭﺍﻟﻭﺠﻭﺩ“ ،ﻤﻥ ﺯﺍﻭﻴﺔ ﺍﻟﺘﺼﻭﺭ ﺍﻹﺴﻼﻤﻲ.
ﺍ ﺨﺭ ﺇﻋﻁﺎﺀ ﺘﻌﺭﻴﻑ ”ﺍﺼﻁﻼﺤﻲ“ ﻟﺠﻤﻠﺔ ”ﺇﺴﻼﻤﻴﺔ ﻭﺤﻴﻨﻤﺎ ﺤﺎﻭل ﺍﻟﺒﻌ ﺍﻟﻤﻌﺭﻓﺔ“ ،ﻟﻡ ﻴﻘﺩﻡ ﺘﻌﺭﻴﻔﺎ ”ﺠﺎﻤﻌﺎ ﻤﺎﻨﻌﺎ“ ،ﺃﻭ ﺘﻌﺭﻴﻔﺎ ﻤﻨﻁﻘﻴﺎ ،ﺇﻨﻤﺎ ﺃﻋﻁﻰ ﻨﻭﻋﺎ ﻤﻥ ﺍﻟﺘﺼﻭﺭ ﻴﻘﺭﺏ ﺒﻪ ﺍﻟﻤﻭﻀﻭ ﺇﻟﻰ ﺍ ﺫﻫﺎﻥ ،ﻤﻥ ﺃﺠل ﺍﻹﻟﻤﺎﻡ ﺒﻤﻌﺎﻟﻤﻪ ﻭﺨﻭﺍﺼﻪ ﺍﻟﺭﺌﻴﺴﻴﺔ (1).ﻭﻋﻨﺩﻤﺎ ﺼﺩﺭ ﺍﻟﻜﺘﺎﺏ ﺍ ﻭل ﻟﻬﺫﺍ ﺍﻟﻤﺸﺭﻭ ﺒﻌﻨﻭﺍﻥ ” ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ : ﺍﻟﻤﺒﺎﺩ ﻭﺨﻁﺔ ﻋﻤل “ ﺒﻁﺒﻌﺘﻴﻪ ،ﺍﻹﻨﺠﻠﻴﺯﻴﺔ ﻭﺍﻟﻌﺭﺒﻴﺔ ﻓﻌل ﺍﻟﺸﻲﺀ ﻨﻔﺴﻪ ،ﺤﻴﺙ ﻟﻡ
ــــــــــــــــــــــــــــــــــــــــ
)(2 ﺍﻨﻅﺭ :ﻨﻅﺭﺍﺕ ﻓﻲ ﺘﺄﺼﻴل ﺍﻟﻤﻌﺭﻓﺔ ،ﺍﻟﺘﺠﺎﻨﻲ ﻋﺒﺩ ﺍﻟﻘﺎﺩﺭ ﺤﺎﻤﺩ ﻭﺁﺨﺭﻭﻥ ، ﺍﻟﻤﺭﻜﺯ ﺍﻟﻘﻭﻤﻲ ﻟ ﻨﺘﺎ ﺍﻹﻋﻼﻤﻲ ،ﺍﻟﺨﺭﻁﻭﻡ 1995 ،ﻡ. )(1 ﻤﻥ ﺃﻤ ﻠﺔ ﻫﺫﺍ ﺍﻟﻨﻭ ﻤﻥ ﺘﻌﺭﻴﻔﺎﺕ ،ﻤﺎ ﻗﺎﻡ ﺒﻪ ﻋﻤﺎﺩ ﺍﻟﺩﻴﻥ ﺨﻠﻴل ﺤﻴﺙ ﻗﺎل : ” ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ “ ﺘﻌﻨﻲ ﻤﻤﺎﺭﺴﺔ ﺍﻟﻨﺸﺎﻁ ﺍﻟﺫﻫﻨﻲ ﻜﺸﻔﺎ ﻭﺘﺠﻤﻴﻌﺎ ﻭﺘﻭﺼﻴﻼ ﻭﻨﺸﺭﺍ ﻤﻥ ﺯﺍﻭﻴﺔ ﺍﻟﺘﺼﻭﺭ ﺍﻹﺴﻼﻤﻲ ﻟﻠﻜﻭﻥ ﻭﺍﻟﺤﻴﺎﺓ ﻭﺍﻹﻨﺴﺎﻥ .ﺃﻨﻅﺭ ﻤﺩﺨل ﺇﻟﻰ ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ، ﺍﻟﻤﻌﻬﺩ ﺍﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ 1991 ،ﻡ ،ﺹ.15
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ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ” ﺍﻟﻤﺼﻁﻠ ﻭﺍﻟﻤﻔﻬﻭﻡ “ ﻋﻨﺩ ﻁﻪ ﺍﻟﻌﻠﻭﺍﻨﻲ
ﺃﻭﺭﺍﻕ ﻟﻠﻨﻘﺎ
ﻴﺤﺎﻭل ﺇﻋﻁﺎﺀ ﺘﻌﺭﻴﻑ ﻤﻨﻁﻘﻲ ﻟﻠﻤﺼﻁﻠ ،ﻭﺇﻨﻤﺎ ﺭﻜﺯ ﺒﺩﻻ ﻤﻥ ﺫﻟﻙ -ﺒﻌﺩ ﻋﺭ ﺍﻟﻤﺒﺎﺩ ﻭﺍﻹﺸﺎﺭﺓ ﺇﻟﻰ ﺍﻟﺩﻋﺎﺌﻡ ﺍ ﺴﺎﺴﻴﺔ ﻟﺒﻨﺎﺀ ﺍﻟﻨﻅﺎﻡ ﺍﻟﻤﻌﺭﻓﻲ ﺍﻹﺴﻼﻤﻲ ﺍﻟﻘﺎﺌﻡ ﻋﻠﻰ ﺨﺼﺎﺌﺹ ﺍﻟﺘﺼﻭﺭ ﺍﻹﺴﻼﻤﻲ -ﺭﻜﺯ ﻋﻠﻰ ﺍﻟﺠﺎﻨﺏ ﺍﻹﺠﺭﺍﺌﻲ ﺍﻟﻼﺯﻡ ﻹﻨﺘﺎ ﻜﺘﺎﺏ ﻤﻨﻬﺠﻲ ﻓﻲ ﺍﻟﻌﻠﻭﻡ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﺍﻹﻨﺴﺎﻨﻴﺔ ،ﻭﻫﻭ ﺍﻟﺠﺎﻨﺏ ﺍﻟﻌﻤﻠﻲ ﻤﻥ ﺍﻟﻤﺸﺭﻭ ،ﻓﺨﻼ ﺍﻟﻤﺼﻁﻠ ﻤﻥ ﺍﻟﺘﻌﺭﻴﻑ ” ﺍﻟﺠﺎﻤﻊ ﺍﻟﻤﺎﻨﻊ “ ﺴﻭ ﺍﻟﻌﻤﻭﻤﻴﺎﺕ ﺍﻟﺘﻲ ﺘﺤﺩﺩ ﺍ ﻫﺩﺍﻑ ﻭﺍﻟﻤﻨﻁﻠﻘﺎﺕ ﻭﺍﻟﻤﺒﺎﺩ (2).ﻭﻫﻭ ﻤﺴﻠﻙ ﻗﺩ ﻴﻜﻭﻥ ﻟﻪ ﻤﺭﺩﻭﺩ ﺇﻴﺠﺎﺒﻲ ﺒ ﻋﻁﺎﺀ ﺍﻟﻤﺭﻭﻨﺔ ﺍﻟﻜﺎﻓﻴﺔ ﻟﻠﻤﺼﻁﻠ ﺒﻌﻴﺩﺍ ﻋﻥ ﺍ ﻁﺭ ﻭﺍﻟﻘﻭﺍﻟﺏ ﺍﻟ ﺎﺒﺘﺔ.
ﺃﻤﺎ ﻁﻪ ﺍﻟﻌﻠﻭﺍﻨﻲ ﻓﻼ ﻴﺭ ﻀﺭﻭﺭﺓ ﻟﻭﻀﻊ ﺤﺩ ﺃﻭ ﺘﻌﺭﻴﻑ ﻤﻨﻁﻘﻲ ﻟﻠﻤﺼﻁﻠ ﻓﻲ ﻫﺫ ﺍﻟﻤﺭﺤﻠﺔ ﺍﻟﺘﻲ ﻫﻭ ﻓﻲ ﻁﻭﺭ ﺍﻟﺘﺒﻠﻭﺭ ،ﻭﻴﻌﺘﺒﺭ -ﺒﺩﻻ ﻤﻥ ﺫﻟﻙ ” ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ “ ﻋﻠﻤﺎ ﺃﻭ ﻟﻘﺒﺎ ﻟﻠﻌﻠﻡ ﺍﻟﺫﻱ ﻴﺘﺨﺫ ﻤﻥ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻤﻌﺎﺭﻑ ﻤﻭﻀﻭﻋﺎ ﻭﻤﻴﺩﺍﻨﺎ ﻟﺒﺤ ﻪ ﻭﺩﺭﺍﺴﺘﻪ .ﻓﻴﻌﻤل ﻋﻠﻰ ﺩﺭﺍﺴﺔ ﻭﺘﺤﻠﻴل ” ﺍﻟﻨﻅﻡ ﺍﻟﻤﻌﺭﻓﻴﺔ ﻭﻤﺭﺍﺠﻌﺔ ﻨﻅﺭﻴﺎﺘﻬﺎ ﺍﻟﻤﻌﺭﻓﻴﺔ ﻭﻤﺼﺎﺩﺭﻫﺎ ﻭﻤﻨﺎﻫﺠﻬﺎ ،ﻭﻓﻠﺴﻔﺘﻬﺎ ﻭﺘﺎﺭﻴﺨﻬﺎ ،ﻭﺁ ﺎﺭ ﺘﻔﺎﻋﻠﻬﺎ ﻤﻊ ﺍﻹﻨﺴﺎﻥ ﻭﺍﻟﻜﻭﻥ ﻭﺍﻟﺤﻴﺎﺓ .ﻤﻊ ﻫﺫﺍ ﻓﻼ ﻴﺭ ﺃﻥ ﺍﻟﺘﻌﺭﻴﻑ ﺍﻟﻠﻐﻭﻱ ﻴﻤﻜﻥ ﺃﻥ ﻴﻘﻭﺩ ﺇﻟﻰ ﻨﺘﺎﺌﺞ ﺘﺠـﻠﺏ ﻨﻘﺩﺍ ﻟﻠﻤﺼﻁﻠ ،ﻥ ﻜﻠﻤﺔ ” ﺃﺴﻠﻤﺔ “ ﻫﻨﺎ ﻻ ﺘﻌﻨﻲ ﺍﻻﻨﻘﻴﺎﺩ ،ﺒل ﺘﻌﻨﻲ ﺠﻌل ﺍﻟﺸﻲﺀ ﻤﺴﻠﻤﺎ ﺃﻭ ﺇﺴﻼﻤﻴﺎ .ﻭﺍﻹﺴﻼﻡ ﺒﻤﻌﻨﺎ ﺍﻟﺸﺎﻤل ﻫﻭ ﺍﻟﺭﺴﺎﻟﺔ ﺍﻹﻟﻬﻴﺔ ﺍﻟﺘﻲ ﺤﻤل ﻗﻭﺍﻋﺩﻫﺎ ﺍ ﺴﺎﺴﻴﺔ ﺠﻤﻴﻊ ﺍﻟﺭﺴل ،ﻭﺠﺎﺀ ﺒﻬﺎ ﺴﺎﺌﺭ ﺍ ﻨﺒﻴﺎﺀ ﻭﺘﻤﺕ ﺒﺭﺴﺎﻟﺔ ﺨﺎﺘﻡ ﺍﻟﻨﺒﻴﻴﻥ ﻤﺤﻤﺩ ﻭﺍﺸﺘﻤﻠﺕ ﻋﻠﻰ ﻋﻘﻴﺩﺓ ﻭﺘﺼﻭﺭ ﻭﻨﻅﺎﻡ ﻓﻜﺭﻱ ،ﻭﺭﺅﻴﺔ ﻭﻤﻨﻬﺎ ،ﻭﺸﺭﻴﻌﺔ ﻭﻨﻅﺎﻡ ﺤﻴﺎﺓ (1).ﻭﺘﻀﺎﻑ ” ﺍﻹﺴﻼﻤﻴﺔ “ ﺒﻬﺫﺍ ﺍﻟﻤﻌﻨﻰ ﺍﻟﺸﺎﻤل ﺇﻟﻰ ” ﺍﻟﻤﻌﺭﻓﺔ “ ﻟﺘﻔﻴﺩ ﺠﻌل ﻜل ﻤﻌﺭﻓﺔ -ﻴﺭ ﺇﺴﻼﻤﻴﺔ -ﺇﺴﻼﻤﻴﺔ ،ﻓﻲ ﻤﺼﺎﺩﺭﻫﺎ ﺃﻭ ﻤﻘﺎﺼﺩﻫﺎ ﻭﻤﻨﺎﻫﺠﻬﺎ ﺃﻭ ــــــــــــــــــــــــــــــــــــــــ )(2 ﺤﺭﺭ ﺍﻟﻁﺒﻌﺔ ﺍﻹﻨﺠﻠﻴﺯﻴﺔ ﻤﻥ ﻫﺫﺍ ﺍﻟﻜﺘﺎﺏ ،ﺇﺴﻤﺎﻋﻴل ﺍﻟﻔﺎﺭﻭﻗﻲ ،ﻜﻤﺎ ﺤﺭﺭ ﻁﺒﻌﺘﻪ ﺍﻟﻌﺭﺒﻴﺔ ﻜل ﻤﻥ :ﻋﺒﺩ ﺍﻟﺤﻤﻴﺩ ﺃﺒﻭ ﺴﻠﻴﻤﺎﻥ ﻭﻁﻪ ﺍﻟﻌﻠﻭﺍﻨﻲ ،ﺼﺩﺭﺕ ﺍﻟﻁﺒﻌﺔ ﺍ ﻭﻟﻰ ، 1982ﻡ. )(3 ﺍﻨﻅﺭ :ﺍﻟﻤﻘﺩﻤﺔ ﻓﻲ )ﻋﻠﻡ ﺍﻟﻌﻠﻡ ﻭﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ( ﻤﻘﺎﻟﺔ ﻟﻠﺩﻜﺘﻭﺭ ﺍﻟﻌﻠﻭﺍﻨﻲ ﻤﻁﺒﻭﻋﺔ ،ﻭﻤﻭﺠﻭﺩﺓ ﻀﻤﻥ ﺴﻠﺴﻠﺔ ” ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ “ ﺭﻗﻡ 2ﻤﻜﺘﺒﺔ ﺍﻟﻤﻌﻬﺩ ﺍﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ،ﻤﺎﻟﻴﺯﻴﺎ. )(1 ﺍﻨﻅﺭ :ﺍﻟﻌﻠﻭﺍﻨﻲ ،ﺍﻟﻤﺼﺩﺭ ﺍﻟﺴﺎﺒﻕ.
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ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﺇﺒﺭﺍﻫﻴﻡ ﺁﺩﻡ ﺃﺤﻤﺩ ﺸﻭﻗﺎﺭ
ﻴﺭﻫﺎ ،ﺍﺴﺘﻤﺩﺍﺩﺍ ﻭﻀﺒﻁﺎ ﻭﺘﻭﺠﻴﻬﺎ ﻭﺘﺼﻨﻴﻔﺎ .ﻭﺒﻬﺫﺍ ﺍﻟﻤﻌﻨﻰ ﺘﻤ ل ” ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ “ )( 2 ﺍﻟﺠﺎﻨﺏ ﺍﻟﻔﻜﺭﻱ ﻭﺍﻟﻤﻌﺭﻓﻲ ﻤﻥ ﺍﻹﺴﻼﻡ “.
ﻤﻊ ﻫﺫ ﺍﻟﻤﺤﺎﻭﻟﺔ ﻟﺘﺠﺎﻭﺯ ﺍﻟﺤﺩﻭﺩ ﺍﻟﻔﻠﺴﻔﻴﺔ ،ﻭﺠﻌل ﻤﺼﻁﻠ ” ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ “ ﻋﻠﻤﺎ ﻟﻠﻌﻠﻡ ﺍﻟﻀﺎﺒﻁ ﻟﻠﻌـﻠﻭﻡ ﻡ ﺇﻋﻁﺎﺀ ﻟﻔﻅ ” ﺍﻹﺴﻼﻡ “ ﻤﻔﻬﻭﻤﻪ ﺍﻟﻭﺍﺴﻊ ﺒﺎﻋﺘﺒﺎﺭ ﻨﻅﺎﻤﺎ ﻤﺘﻜﺎﻤﻼ ﻟﻠﺤﻴـﺎﺓ ،ﻜل ﺫﻟـﻙ ﻟﻡ ﻴﻀﻊ ﺤﺩﺍ ﻟﻼﻨﺘﻘﺎﺩﺍﺕ ﺍﻟﺘﻲ ﻭﺠﻬﺕ ﺇﻟﻰ ﺍﻟﻤﺼﻁﻠـ ﻤﻥ ﻗﺒل ” ﺍﻟﺸﺭﻋﻴﻴﻥ -ﻭﺍﻟﻭﻀﻌﻴﻴﻥ “ ﻋﻠﻰ ﺤﺩ ﺴﻭﺍﺀ ﻓﻔﻲ ﺍﻟﻭﻗﺕ ﺍﻟﺫﻱ ﻴﺭ ﺘﻴﺎﺭ ” ﺤﻴﺎﺩ ﺍﻟﻤﻌﺭﻓﺔ ﻭﻤﻭﻀﻭﻋﻴﺘﻬﺎ “) (3ﺃﻥ ﻤﺼﻁﻠ ” ﺃﺴﻠﻤﺔ ﺍﻟﻤﻌﺭﻓﺔ “ ﺘﻌﺒﻴﺭ ﻴﺭ ﻤﺒﺭﺭ ﻟ ﺴﻼﻡ ،ﻭﺇﺨﺭﺍ ﻟﻬﺎ ﻤﻥ ﺩﺍﺌﺭﺘﻬﺎ ﺍﻟﻤﻭﻀﻭﻋﻴﺔ ﺍﻟﻤﺤﺎﻴـﺩﺓ !. ﻋﻥ ﺯ ﻴﺭ ﺃﻨﺼﺎﺭ ” ﺍﻟﻌﻠﻭﻡ ﺍﻟﺸﺭﻋﻴﺔ “ ﺃﻥ ﻤﺼﻁﻠ ” ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ “ ﻤﺼﻁﻠ ﻟﻴﺱ ﻟﻪ ﺍﻟﻭﺍﻗﻊ) (4ﻥ ﺍﻟﻤﻌﺎﺭﻑ ﺍﻹﺴﻼﻤﻴﺔ ﻗﺩ ﻨﺸﺄﺕ ﺃﺼﻼ ﺤﻭل ﺍﻟﻘﺭﺁﻥ ﻤﺤل ﻋﻠﻰ ﺃﺭ ﻭﺍﻟﺴﻨﺔ ﻓﻼ ﻴﺘﺼﻭﺭ ﺃﺴﻠﻤﺘﻬﺎ ﺃﻤﺎ ﺍﻟﻌﻠﻭﻡ ﺍﻟﻭﻀﻌﻴﺔ ” ﺍﻟﻐﺭﺒﻴﺔ “ ﻓﻘﺩ ﻨﺸﺄﺕ ﻓﻲ ﻅل ﻓﻠﺴﻔﺎﺕ ﺃﺨﺭ ﻤﺨﺎﻟﻔﺔ ﻟﻠﺘﺼﻭﺭ ﺍﻹﺴﻼﻤﻲ ﻭﺒﺎﻟﺘﺎﻟﻲ ﻻ ﻴﺘﺼﻭﺭ ﺃﺴﻠﻤﺘﻬﺎ ﺃﻴﻀﺎ!، ﻭﻤﺤﺎﻭﻟﺔ ﺇﺼﺒﺎ ﻬﺎ ﺍﻟﺼﺒﻐﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺃﻭ ﺘﻤ ﻠﻬﺎ ﻤﻊ ﺒﻘﺎﺌﻬﺎ ﺩﺍﺨل ﻨﻤﺎﺫﺠﻬﺎ ﺘﻠﻙ ﻴﺼﺒ )( 1 ﺘﻐﺭﻴﺒﺎ ﻟ ﺴﻼﻡ ﻟﺼﺎﻟ ﺍ ﺨﺭ ﺃﻜ ﺭ ﻤﻤﺎ ﻫﻭ ﺃﺴﻠﻤﺔ ﻟﻬﺎ.
ﻴﺭ ﺍﻟﻌﻠﻭﺍﻨﻲ ﺃﻥ ﺍﻟﻤﺴﻠﻤﺎﺕ ﺍﻟﺘﻲ ﻴﻨﻁﻠﻕ ﻤﻨﻬﺎ ﺍﻟﻔﺭﻴﻘﺎﻥ ” ﺍﻟﺸﺭﻋﻲ -ﻭﺍﻟﻭﻀﻌﻲ “ ﻟﻨﻘﺩ ” ﺍﻟﻤﺸﺭﻭ “ ﻻ ﺘﻘﻭﻡ ﻋﻠﻰ ﺃﺴﺱ ﺴﻠﻴﻤﺔ ﻭﻫﻲ :
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)(2 ﺍﻨﻅﺭ :ﺍﻟﻌﻠﻭﺍﻨﻲ ،ﻁﻪ ﺠﺎﺒﺭ ،ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ﺒﻴﻥ ﺍ ﻤﺱ ﻭﺍﻟﻴﻭﻡ ،ﺍﻟﻤﻌﻬﺩ ﺍﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ،ﻁ1996 ، 1ﻡ. )(3 ﺇﻥ ﺨﻴﺭ ﻤﻥ ﻤ ل ﻫﺫﺍ ﺍﻟﺘﻴﺎﺭ ” ﺍﻟﻤﻭﻀﻭﻋﻲ “ ﺯﻜﻲ ﻨﺠﻴﺏ ﻤﺤﻤﻭﺩ ﻓﻲ ﻤﻘﺎﻟﺘﻪ ﺍﻟﻤﻌﻨﻭﻨﺔ ” ﻟﻙ ﺍﷲ ﻴﺎ ﻋﻠﻭﻡ ﺍﻹﻨﺴﺎﻥ “ ،ﻨﺸﺭﺕ ﻓﻲ ﺠﺭﻴﺩﺓ ﺍ ﻫﺭﺍﻡ ﺍﻟﻤﺼﺭﻴﺔ ﺒﺘﺎﺭﻴ 1986/12/23ﻡ .ﻭﻓﻲ ﻨﻔﺱ ﺍﻟﺨﻁ ﺃﻨﻅﺭ ﻤﺤﻤـﻭﺩ ﺇﺴﻤﺎﻋﻴـل ،ﻤﺠﻠﺔ ﺍﻟﻭﻁﻥ ﺒﺘﺎﺭﻴ 1992/8/12ﻡ ﻤﻘﺎﻟﺔ ﺒﻌﻨﻭﺍﻥ ” :ﺃﺴﻠﻤﺔ ﺍﻟﻤﻌﺭﻓﺔ ﺇﻫﺩﺍﺭ ﻟﻠﻌﻠﻡ ﻭﺇﺴﺎﺀﺓ ﻟﻠﺩﻴﻥ “ .ﻭﺃﻨﻅﺭ ﺃﻴﻀﺎ ﻤﻘﺎﻟﺔ ﺍﻟﺴﻴﺩ ﻤﺤﻤﺩ ﺍﻟﺒﺩﻭﻱ ﻓﻲ ﺠﺭﻴﺩﺓ ﺍ ﻴﺎﻡ ﺍﻟﻤﺼﺭﻴﺔ ﺒﺘﺎﺭﻴ 1987/11/1ﻡ ﺒﻌﻨﻭﺍﻥ ) :ﺤﻭل ﺃﺴﻠﻤﺔ ﺍﻟﻌﻠﻭﻡ( ،ﻭ ﻴﺭﻫﻡ ﻜ ﻴﺭ. )(4 ﺍﻨﻅﺭ :ﻋ ﻤﺎﻥ ﻋﺒﺩ ﺍﻟﻘﺎﺩﺭ ﺍﻟﺼﺎﻓﻲ ﻓﻲ ﻜﺘﺎﺒﻪ )ﺃﺴﻠﻤﺔ ﺍﻟﻌﻠﻭﻡ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻋﻨﻭﺍﻥ ﻭﻫﻤﻲ ﻻ ﻭﺍﻗﻊ ﻤﻭﻀﻭﻋﻲ ﻟﻪ( ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺭﺒﻲ ،ﺒﻴﺭﻭﺕ .1993 ، )(1 ﺍﻨﻅﺭ ﻀﻴﺎﺀ ﺍﻟﺩﻴﻥ ﺴﺭﺩﺍﺭ ﻤﻘﺎﻟﻪ ﺒﻌﻨﻭﺍﻥ ) :ﺃﺴﻠﻤﺔ ﺍﻟﻌﻠﻭﻡ ﺃﻡ ﺘﻐﺭﻴﺏ ﻟ ﺴﻼﻡ( ﻨﺸﺭ ﻤﺅﺴﺴﺔ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﻔﻜﺭﻴﺔ ،ﻟﻨﺩﻥ ،ﻭﺃﻨﻅﺭ ﺍﻟﺘﺭﺠﻤﺔ ﻤﺠﻠﺔ ﺍﻟﻔﻜﺭ ﺍﻟﻌﺭﺒﻲ.
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ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ” ﺍﻟﻤﺼﻁﻠ ﻭﺍﻟﻤﻔﻬﻭﻡ “ ﻋﻨﺩ ﻁﻪ ﺍﻟﻌﻠﻭﺍﻨﻲ
ﺃﻭﺭﺍﻕ ﻟﻠﻨﻘﺎ
ﺃﻭﻻ :ﺩﻋﻭ ﺍﻟﻤﻭﻀﻭﻋﻴﺔ ﻭﺤﻴﺎﺩ ﺍﻟﻤﻌﺭﻓﺔ : ﺇﻥ ﺍﺩﻋﺎﺀ ﺍﻟﻤﻭﻀﻭﻋﻴﺔ ﻭﺍﻟﺤﻴﺎﺩ ﻓﻲ ﻤﺠﺎل ﺍﻟﻌﻠﻭﻡ ﺍﻹﻨﺴﺎﻨﻴﺔ ﺃﻤﺭ ﻴﺭ ﻤﺴﻠﻡ ﺒﻪ ، ﻨﻬﺎ ﺘﻘﻭﻡ ﺃﺴﺎﺴﺎ ﻋﻠﻰ ﻓﻠﺴﻔﺎﺕ ﻤﺨﺘﻠﻔﺔ ﻓﻲ ﺭﺅﻴﺘﻬﺎ ﻟﻠﻜﻭﻥ ﻭﺍﻟﺤﻴﺎﺓ ﻭﺍﻹﻨﺴﺎﻥ .ﻓﺎﻟﺩﻴﻨﺎﻥ )( 2 ﺃﻭ ﺍ ﻴﺩﻭﻟﻭﺠﺘﺎﻥ ﻭﺇﻥ ﺍﻟﺘﻘﻴﺎ ﻓﻲ ﺒﻌ ﺍ ﻤﻭﺭ ،ﻴﺴﺘﺤﻴل ﺍﺠﺘﻤﺎﻋﻬﻤﺎ ﻓﻲ ﻫﺫﺍ ﺍﻟﻤﺠﺎل. ﻟﺫﻟﻙ ﺴﻘﻁﺕ ﻤﻘﻭﻻﺕ ﺍﻟﻤﻭﻀﻭﻋﻴﺔ ﺤﺘﻰ ﻓﻲ ﺍﻟﻐﺭﺏ ﺍﻟﺘﻲ ﻨﺸﺄﺕ ﻓﻴﻪ ﺤﻭل ﺍﻟﻌﻠﻭﻡ ﺍﻹﻨﺴﺎﻨﻴﺔ ،ﻭﺇﺫﺍ ﺒﻁﻠﺕ ﺍﻟﻤﻭﻀﻭﻋﻴﺔ ﻭﺍﻟﺤﻴﺎﺩ ،ﺘﺒﻁل ﺩﻋﻭ ” ﻋﺎﻟﻤﻴﺔ ﺍﻟ ﻘﺎﻓﺔ ﺍﻟﻐﺭﺒﻴﺔ “ ﺍﻟﺴﺎﺌﺩﺓ ﺍ ﻥ ،ﻨﻬﺎ ﻗﺎﺌﻤﺔ ﻋﻠﻰ ﺍﻟﺭﺅﻴﺔ ﺍﻟﻐﺭﺒﻴﺔ ﻭﺤﺩﻫﺎ ،ﺇﺫﻥ ﻟﻤﺎﺫﺍ ﻴﺭﻓ ﺃﻥ ﻴﻜﻭﻥ ﻟﻠﻤﺴﻠﻤﻴﻥ ﺭﺅﻴﺘﻬﻡ ﺘﺠﺎ ﺍﻟﻜﻭﻥ ﻭﺍﻟﺤﻴﺎﺓ ﻭﺍﻹﻨﺴﺎﻥ ،ﻴﻨﻅﺭﻭﻥ ﻤﻥ ﺨﻼﻟﻬﺎ ﺇﻟﻰ ﺠﺩﻟﻴﺔ ﺍﻟﻁﺒﻴﻌﺔ ﻭﺍﻹﻨﺴﺎﻥ ﻭﺍﻟﻐﻴﺏ (3).ﻭﻻ ﺴﻴﻤﺎ ﺃﻥ ﺍﻟﺤﻀﺎﺭﺓ ﺍﻟﻐﺭﺒﻴﺔ ﺃﻭﺼﻠﺕ ﺍﻟﺒﺸﺭﻴﺔ ﺇﻟﻰ )( 4 ﻁﺭﻴﻕ ﻤﺴﺩﻭﺩ ﻓﻴﻤﺎ ﻴﺘﻌﻠﻕ ﺒﺎﻹﺠﺎﺒﺔ ﻋﻥ ﻤﺎ ﻴﻌﺭﻑ ” ﺒﺎ ﺴﺌﻠﺔ ﺍﻟﻨﻬﺎﺌﻴﺔ ﺃﻭ ﺍﻟﻜﻠﻴﺔ “. ﻤﻤﺎ ﻴﺠﻌل ﺍﺴﺘﺩﻋﺎﺀ ﺍﻟﺭﺅﻴﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻟﻘﺎﺌﻤﺔ ﻋﻠﻰ ﺍﻟﺘﻭﺤﻴﺩ ﻭﺍﻹﻴﻤﺎﻥ ﺒﺎﻟﻐﻴﺏ ﻀﺭﻭﺭﺓ ﻤﻠﺤﺔ ﻹﻨﻘﺎﺫ ﺍﻟﺒﺸﺭﻴﺔ ﻤﻥ ﺍﻟﻤﺄﺯﻕ ﺍﻟﺫﻱ ﺃﻭﺼﻠﺘﻬﺎ ﺇﻟﻴﻪ ﺍﻟﺤﻀﺎﺭﺓ ﺍﻟﻐﺭﺒﻴﺔ ﺍﻟﻘﺎﺌﻤﺔ ﻋﻠﻰ ﺇﺒﻌﺎﺩ ﺍﻟﻐﻴﺏ ﻓﻲ ﻤﺠﺎل ﺍﻟﻤﻌﺭﻓﺔ. ﺎﻨﻴﺎ :ﺍﻟﺨﻠﻁ ﺒﻴﻥ ﺍﻟﻌﻘﻴﺩﺓ ﻭﺍﻟﻔﻜﺭ :
ﺇﻥ ﺍﻟﻌﻠﻭﻡ ﺍﻟﺘﻲ ﺍﻨﺒ ﻘﺕ ” ﺒﻔﻌل ﺍﻟﻭﺤﻲ “ ﺤﻭل ﺍﻟﻘﺭﺁﻥ ﻭﺍﻟﺴﻨﺔ ﻜﺎﻨﺕ ﺘﺘﺼل ﺍﺘﺼﺎﻻ ﻭ ﻴﻘﺎ ﺒﻭﺍﻗﻊ ﺤﻴﺎﺓ ﺍﻟﻨﺎﺱ ،ﻤﺭﺘﺒﻁﺔ ﺒﺯﻤﺎﻨﻬﺎ ﻭﻤﻜﺎﻨﻬﺎ .ﻭﺒﺎﻟﺘﺎﻟﻲ ﻻﺒﺩ ﻤﻥ ﺍﻟﻔﺼل ﺒﻴﻨﻬﺎ ﻭﺒﻴﻥ ﺍﻟﻭﺤﻲ ﺍﻟﻤﻁﻠﻕ ﻋﻥ ﺍﻟﺯﻤﺎﻥ ﻭﺍﻟﻤﻜﺎﻥ .ﺒﺴﺒﺏ ﺍﻟﺨﻠﻁ ﺒﻴﻥ ﺍﻟﻭﺤﻲ ﺍﻹﻟﻬﻲ ” ﺍﻟﻤﻁﻠﻕ ــــــــــــــــــــــــــــــــــــــــ )(2 ﺍﻟﻌﻠﻭﺍﻨﻲ ﻁﻪ ﺠﺎﺒﺭ ،ﺍ ﺯﻤﺔ ﺍﻟﻔﻜﺭﻴﺔ ﺍﻟﻤﻌﺎﺼﺭﺓ ﺘﺸﺨﻴﺹ ﻭﻤﻘﺘﺭﺤﺎﺕ ،ﺍﻟﻤﻌﻬﺩ ﺍﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ،ﻁ1992 ، 1ﻡ ،ﺹ .43 )(3 ﺍﻨﻅﺭ :ﺤﻭﺍﺭ ﺠﺭﻴﺩﺓ ﺍﻟﻤﺴﺘﻘﻠﺔ ﻟﻠﺩﻜﺘﻭﺭ ﺍﻟﻌﻠﻭﺍﻨﻲ ﺒﺩﺀﺍ ﻤﻥ ﺍﻟﻌﺩﺩ ، 163ﺒﺘﺎﺭﻴ 1997/6/23ﻡ. )(4 ﺍ ﺴﺌﻠﺔ ﺍﻟﻜﻠﻴﺔ ﺃﻭ ﺍﻟﻨﻬﺎﺌﻴﺔ ﻫﻲ ﺘﻠﻙ ﺍﻟﺘﺴﺎﺅﻻﺕ ﺍﻟﺘﻲ ﺘ ﺎﺭ ﺤﻭل ﺍﻹﻨﺴﺎﻥ ﻭﺍﻟﻜﻭﻥ ﻭﺍﻟﺤﻴﺎﺓ ،ﻭﺤﻘﻴﻘﺔ ﻜل ﻤﻨﻬﺎ ﻭﻤﺎ ﻴﺘﺼــل ﺒﻬﺎ ،ﻭﺍﻟﺘﻲ ﺘﺸﻜـــــل ﺍﻟﻨﻤﺎﺫ ﺍﻟﻤﻌﺭﻓﻴﺔ ﻟﻠ ﻘﺎﻓــــﺎﺕ = ﺍﻟﻤﺨﺘﻠﻔﺔ ﻋﻠﻰ ﻀﻭﺀ ﺍﻹﺠﺎﺒﺔ ﻋﻥ ﺘﻠﻙ ﺍ ﺴﺌﻠﺔ .ﺃﻨﻅﺭ :ﺍﺒﻥ ﺘﻴﻤﻴﺔ ﻭﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ،ﻁﻪ ﺍﻟﻌﻠﻭﺍﻨﻲ ،ﺍﻟﻤﻌﻬﺩ ﺍﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ،ﻁ1992 ، 1ﻡ ،ﺹ .28
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ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﺇﺒﺭﺍﻫﻴﻡ ﺁﺩﻡ ﺃﺤﻤﺩ ﺸﻭﻗﺎﺭ
“ ﻭﺍﻹﻨﺘﺎ ﺍﻟﺒﺸﺭﻱ ” ﺍﻟﻤﻘﻴﺩ “ ﻓﻲ ﻜ ﻴﺭ ﻤﻥ ﺍﻟﻌﺼﻭﺭ ﺃﺩ ﺇﻟﻰ ﺍﻟﺘﻭﻗﻑ ﻋﻥ ﺍﻻﺠﺘﻬﺎﺩ ﻭﺍﻹﺒﺩﺍ ،ﻭﺍﻟﺭﻜﻭﻥ ﺇﻟﻰ ﺇﻨﺘﺎ ﺍﻟﺴﺎﺒﻘﻴﻥ .ﻓﻨﺘﺞ ﻋﻥ ﺫﻟﻙ ﻋﺠﺯ ﻋﻥ ﺍﺴﺘﺼﺤﺎﺏ ﻗﻴﻡ ﺍﻟﻭﺤﻲ ﻭﻭﻀﻊ ﺍﻟﻤﻨﺎﻫﺞ ﺍﻟﺤﻜﻴﻤﺔ ﻟﺘﻨﺯﻴﻠﻬﺎ ﻋﻠﻰ ﺍﻟﻭﺍﻗﻊ ،ﻭﺘﻘﺎﻋﺱ ﺍﻟﻌﻘل ﺍﻟﻤﺴﻠﻡ ﻭﻓﻜﺭ ﻋﻥ ﻤﻤﺎﺭﺴﺔ ﺍﻟﺘﻐﻴﻴﺭ ﻁﺒﻘﺎ ﻟﻠﺴﻨﺔ ﺍﻟﺭﺒﺎﻨﻴﺔ ﺍﻟ ﺎﺒﺘﺔ) } (1ﺇﻥ ﺍﷲ ﻻ ﻴﻐﻴﺭ ﻤﺎ ﺒﻘﻭﻡ ﺤﺘﻰ ﻴﻐﻴﺭﻭﺍ ﻤﺎ ﺒﺄﻨﻔﺴﻬﻡ { ]ﺍﻟﺭﻋﺩ.[11: ﻭﻴﻨﺸﺄ ﻫﺫﺍ ﺍﻟﺨﻠﻁ ﺃﺴﺎﺴﺎ ﺒﺴﺒﺏ ﻴﺎﺏ ﺍﻟﻤﻨﻬﺞ ﻓﻲ ﺘﺤﻠﻴل ﺍﻟﻭﻀﻊ ﺍﻟﻤﺭﺍﺩ ﺇﺼﻼﺤﻪ.
ﺎﻟ ﺎ :ﺘﺼﻨﻴﻑ ﺍﻟﻌﻠﻭﻡ ﺇﻟﻰ ” ﻨﻘﻠﻴﺔ ﻭﻋﻘﻠﻴﺔ “ :
ﺇﻥ ﺘﻘﺴﻴﻡ ﺍﻟﻌﻠﻭﻡ ﺇﻟﻰ ” ﺸﺭﻋﻴﺔ ﻭﻭﻀﻌﻴﺔ ﺃﻭ ﺇﻟﻰ ﻨﻘﻠﻴﺔ ﻭﻋﻘﻠﻴﺔ “ ﺍﻟﻘﺎﺌﻡ ﺍ ﻥ -ﻭﺇﻥ ﻜﺎﻥ ﻴﺴﺎﻋﺩ ﻓﻲ ﺇﻨﺯﺍل ﻗﻭﺍﻋﺩ ” ﺍ ﺴﻠﻤﺔ “ ﻋﻠﻰ ﺍﻟﻭﺍﻗﻊ -ﺇﻨﻤﺎ ﺤﺼل ﻨﺘﻴﺠﺔ ﻟﻅﺭﻭﻑ ﺍﻹﺴﻼﻡ ﺃﺩﺕ ﺇﻟﻰ ﺍﻓﺘﺭﺍﻕ ﻁﺭﻓﻲ ﺃﻭﻟﻲ ﺍ ﻤﺭ ” ﺍﻟﻌﻠﻤﺎﺀ ﺘﺎﺭﻴﺨﻴﺔ ﻭﻗﻌﺕ ﻓﻲ ﺃﺭ ﻭﺍﻟﺴﻠﻁﺎﻥ “ ﺃﻭ ” ﺍﻟﻌﻠﻡ ﻭﺍﻟﺴﻴﺎﺴﺔ “ .ﻓﺎﺴﺘﻘل ﻜل ﻓﺭﻴﻕ ﺒﺠﺎﻨﺏ ﻓﺎﻜﺘﻔﻰ ﺍﻟﻌﻠﻤﺎﺀ ﺒﺎﻟﺠﺎﻨﺏ ﺍﻟﺸﺭﻋﻲ ﺍﻟﻤﺘﻌﻠﻕ ” ﺒﺎﻟﺤﻼل ﻭﺍﻟﺤﺭﺍﻡ “ ﻭﺘﺭﻙ ﻤﺎ ﺴﻭﺍ ﻟﻠﺴﻠﻁﺎﻥ ﻓﺼﺎﺭ ﺍ ﻭل ﻤﻨﻬﺎ ﺍﻟﻭﺤﻲ ” ﻗﺭﺁﻨﺎ ﻭﺴﻨﺔ “ ﻭﺘﺭﻙ ﺍﻟ ﺎﻨﻲ ﻟﻠﺘﺠﺭﺒﺔ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻓﻨﺸﺄ ﺒﺫﻟﻙ ” ﺘﺼﻭﺭ “ ﺃﻥ ﺍﻟﻘﺭﺁﻥ ﻭﺍﻟﺴﻨﺔ ﻤﺼﺩﺭﺍﻥ ﻓﻘﻁ ﻟﻠﺤﻜﻡ ﺍﻟﺸﺭﻋﻲ ” ﺤﻼل ﻭﺤﺭﺍﻡ “ (1).ﻡ ﻟﻤﺎ ﺍﺴﺘﺒﺩﺕ ﺍﻟﻜﻨﻴﺴﺔ ﺒﺎﻟﻌﻠﻡ ﻭﺍﺤﺘﻜﺭﺕ ﺍﻟﻤﻌﺭﻓﺔ ﻓﻲ ﺍﻟﻐﺭﺏ ،ﻓﻘﺎﻤﺕ ﻭﺭﺍﺕ ﺴﻴﺎﺴﻴﺔ ﻭﻋﻠﻤﻴﺔ ﻜﺭﺩﺓ ﻓﻌل ﻟﺫﻟﻙ ﺍﻻﺴﺘﺒﺩﺍﺩ ﺍﻟﻜﻨﺴﻲ ﻓﻔﺼﻠﺕ ﺍﻟﺩﻴﻥ ﻋﻥ ﺍﻟﺤﻴﺎﺓ ﻭﺠﻌﻠﺘﻪ ﻤﻥ ﺍ ﻤﻭﺭ ﺍﻟﺨﺎﺼﺔ ، ﻓﻨﺘﺞ ﻋﻥ ﺫﻟﻙ ﻜﻠﻪ ﺃﻥ ﺼﺎﺭﺕ ﻫﻨﺎﻙ ﻤﻌﺭﻓﺘﺎﻥ): (2 ﻤﻌﺭﻓﺔ ﺩﻴﻨﻴﺔ ﻤﻨﺒ ﻘﺔ ﻋﻥ ﻗﺭﺍﺀﺓ ﺍﻟﻭﺤﻲ ﻓﻘﻁ ﺩﻭﻥ ﺍﺴﺘﺼﺤﺎﺏ ﻟﻠﻘﺭﺍﺀﺓ ﺍ ﺨﺭ ﺍﻟﻭﻀﻌﻴﺔ ﻭﻤﻌﺭﻓﺔ ﺃﺨﺭ ” ﻤﺎﺩﻴﺔ “ ﻤﻨﺒﺘﺔ ﻋﻥ ﺍﻟﻭﺤﻲ ﻭﻤﻌﺘﻤﺩﺓ ﻋﻠﻰ ﻗﺭﺍﺀﺓ ﺍﻟﻜﻭﻥ ﻓﻘﻁ ،ﻭﻫﻲ ﺍﻟﻤﻬﻴﻤﻨﺔ ﻭﺍﻟﺴﺎﺌﺩﺓ ﺍ ﻥ ﻓﻲ ﺍﻟﻌﺎﻟﻡ.
ــــــــــــــــــــــــــــــــــــــــ
)(1 ﺍﻨﻅﺭ :ﺍﻟﻌﻠﻭﺍﻨﻲ :ﻁﻪ ﺠﺎﺒﺭ ،ﺇﺼﻼ ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ :ﺒﻴﻥ ﺍﻟﻘﺩﺭﺍﺕ ﻭﺍﻟﻌﻘﺒﺎﺕ ، ﺍﻟﻤﻌﻬﺩ ﺍﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ،ﺴﻨﺔ 1991ﻡ. )(1 ﺍﻨﻅﺭ :ﺍﻟﻌﻠﻭﺍﻨﻲ ،ﺍ ﺯﻤﺔ ﺍﻟﻔﻜﺭﻴﺔ ﺍﻟﻤﻌﺎﺼﺭﺓ ،ﺍﻟﻤﺼﺩﺭ ﺍﻟﺴﺎﺒﻕ. )(2 ﺍﻨﻅﺭ :ﻤﻘﺎﻟﺔ ﻟﻁﻪ ﺍﻟﻌﻠﻭﺍﻨﻲ ﺒﻌﻨﻭﺍﻥ ) :ﺍﻟﻌﻠﻭﻡ ﺍﻟﻨﻘﻠﻴﺔ ﺒﻴﻥ ﻤﻨﻬﺠﻴﺔ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻤﻌﺭﻓﻴﺔ ﻭﺇﺸﻜﺎﻟﻴﺎﺕ ﻋﺼﺭ ﺍﻟﺘﺩﻭﻴﻥ( ﻤﻨﺸﻭﺭﺓ ﻓﻲ ﻤﺠﻠﺔ )ﻗﺭﺍﺀﺍﺕ ﺴﻴﺎﺴﻴﺔ( ،ﺍﻟﻌﺩﺩ ﺍﻟ ﺎﻟﺙ 1995 ،ﻡ. ﺍﻟﻤﺼﺩﺭ ﺍﻟﺴﺎﺒﻕ.
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ﺃﻭﺭﺍﻕ ﻟﻠﻨﻘﺎ
ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ” ﺍﻟﻤﺼﻁﻠ ﻭﺍﻟﻤﻔﻬﻭﻡ “ ﻋﻨﺩ ﻁﻪ ﺍﻟﻌﻠﻭﺍﻨﻲ
ﻭﺍﻋﺘﻤﺎﺩ ﻫﺫﺍ ﺍﻟﺘﺼﻨﻴﻑ ﻟﻠﻌﻠﻭﻡ ﺍﻟﻘﺎﺌﻡ ﻋﻠﻰ ﺍﻟﺘﻤﻴﻴﺯ ﺒﻴﻥ ﺍﻟﻘﺭﺍﺀﺘﻴﻥ ﻻ ﻴﺴﺘﻨﺩ ﺇﻟﻰ ﺃﺴﺱ ﺍﻟﻤﻨﻬﺠﻴﺔ ﺍﻟﻘﺭﺁﻨﻴﺔ ﺍ ﻤﺭﺓ ﺒﺎﻟﻘﺭﺍﺀﺘﻴﻥ ﻤﻌﺎ ،ﺒل ﻫﻭ ﻤﺨﺎﻟﻑ ﻟﺘﻠﻙ ﺍﻟﻤﻨﻬﺠﻴﺔ ﺍﻟﻘﺭﺁﻨﻴﺔ. ﺭﺍﺒﻌﺎ :ﻀﺭﻭﺭﺓ ﺇﺩﺭﺍﻙ ﻭﺤﺩﺓ ﺍﻟﺒﺸﺭﻴﺔ ﻭﻋﺎﻟﻤﻴﺔ ﺍﻟﺨﻁﺎﺏ :
ﺇﻥ ﺍﻟﺘﺭﺍﺙ ﺍﻟﻐﺭﺒﻲ ﺍﻟﺴﺎﺌﺩ ﺍﻟﻴﻭﻡ ،ﻭﺇﻥ ﻜﺎﻥ ﻗﺩ ﻨﺸﺄ ﻓﻲ ﻅل ﻓﻠﺴﻔﺔ ﺭﺒﻴﺔ ﻗﺎﺌﻤﺔ ﺍﻟﻐﻴﺏ ﺘﻘﺘﻀﻲ ﻋﺩﻡ ﻗﺒﻭﻟﻪ ﺠﻤﻠﺔ ،ﺇﻻ ﺃﻥ ﺍﻟﺒﺸﺭﻴﺔ ﻜﻠﻬﺎ ﻗﺩ ﺃﺴﻬﻤﺕ ﻓﻲ ﻋﻠﻰ ﺭﻓ ﺇﻨﺘﺎﺠﻪ ﻭﺘﻜﻭﻴﻨﻪ ،ﻜل ﺒﻘﺩﺭ .ﻭﺒﺎﻟﺘﺎﻟﻲ ﻓﻬﻭ ﺘﺭﺍﺙ ﻟ ﻨﺴﺎﻨﻴﺔ ﻜﻠﻬﺎ ﻤﻥ ﻫﺫ ﺍﻟﻨﺎﺤﻴﺔ. ﻭﻤﻬﻤﺎ ﺍﺤﺘﻭ ﻫﺫﺍ ﺍﻟﺘﺭﺍﺙ ﻤﻥ ﻤﺴﺎﻟﺏ ﻓﻬﻭ ﺃﻴﻀﺎ ﺘﺠﺭﺒﺔ ﺇﻨﺴﺎﻨﻴﺔ ﻟﻤﺩ ﻗﺭﻭﻥ ﺨﻠﺕ ، ﻭﻓﻲ ﺇﺒﻌﺎﺩ -ﺠﻤﻠﺔ ﻭﺘﻔﺼﻴﻼ -ﺇﻫﺩﺍﺭ ﻟﺘﻠﻙ ﺍﻟﺘﺠﺭﺒﺔ ﺍﻟﺘﻲ ﻜﺎﻥ ﺒﺎﻹﻤﻜﺎﻥ ﺍﻻﺴﺘﻔﺎﺩﺓ ﻤﻨﻬﺎ ﻋﻥ ﻁﺭﻴﻕ ﺇﺨﻀﺎﻋﻬﺎ ﻟﻠﻤﻨﻬﺠﻴﺔ ﺍﻟﻘﺭﺁﻨﻴﺔ -ﺒﻌﺩ ﻜﺸﻔﻬﺎ -ﻭﺍﻟﺘﻲ ﻫﻴﻤﻨﺕ ﻋﻠﻰ ﺘﺭﺍﺙ ﺍﻟﻨﺒﻭﺍﺕ ﺒﺎﻟﺘﺼﺩﻴﻕ ﻭﺍﻻﺴﺘﻴﻌﺎﺏ ﻭﺍﻟﺘﺠﺎﻭﺯ .ﻭ ﻥ ﺍﻟﺨﻁﺎﺏ ﺍﻟﻘﺭﺁﻨﻲ ﻋﺎﻡ ﺸﺎﻤل ﻟﻜل ﺍﻟﺒﺸﺭﻴﺔ ﻭﻟﻜل ﺍ ﺯﻤﺎﻥ ﺇﻟﻰ ﻗﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ ﻓﻬﻭ ﺨﻁﺎﺏ ﻋﺎﻟﻤﻲ .ﻟﺫﻟﻙ ﻟﻴﺱ ﻓﻲ ﺍﻹﺴﻼﻡ ” ﺁﺨﺭ “ ﻭﺇﻨﻤﺎ ﻜل ﺍﻟﻨﺎﺱ ﻤﻥ ﺁﺩﻡ ،ﻭﺁﺩﻡ ﻤﻥ ﺘﺭﺍﺏ .ﻭﻋﺎﻟﻤﻴﺔ ﺍﻟﺨﻁﺎﺏ ﺍﻟﻘﺭﺁﻨﻲ ﺘﻘﺘﻀﻲ ﻋﺎﻟﻤﻴﺔ ” ﺩﻴﻥ ﺍﻹﺴﻼﻡ “ ﺍﻟﺫﻱ ﻴﻨﺒﻐﻲ ﺃﻥ ﺘﺘﺼﻑ ﺸﺭﻴﻌﺘﻪ ﺒﺎﻟﺨﺼﺎﺌﺹ ﺍﻟﺘﻲ ﺘﺤﻘﻕ ﻫﺫ ﺍﻟﻌﺎﻟﻤﻴﺔ) (1ﻭﻤﻥ ﺃﻫﻡ ﻫﺫ ﺍﻟﺨﺼﺎﺌﺹ ” ﺍﻟﺘﺨﻔﻴﻑ ﻭﺍﻟﺭﺤﻤﺔ ﻭﺭﻓﻊ ﺍﻟﺤﺭ “. ﺨﺎﻤﺴﺎ :ﻀﺭﻭﺭﺓ ﺇﻋﺎﺩﺓ ﺭﺒﻁ ﺍﻟﻌﻘﻴﺩﺓ ﺒﺎﻟﻌﻤل ﻭﺇﻨﺯﺍﻟﻪ ﻋﻠﻰ ﺍﻟﻭﺍﻗﻊ :
ﺇﻨﻤﺎ ﺠﺎﺀ ﺍﻟﻭﺤﻲ ﺍﻹﻟﻬﻲ ﻹﻋﻁﺎﺀ ﺍﻹﻨﺴﺎﻥ ﺍﻟﺘﺼﻭﺭ ﺍﻟﺼﺤﻴ ﻋﻥ ﺍﻟﻜﻭﻥ ﻭﺍﻟﺤﻴﺎﺓ ﻭﺍﻹﻨﺴﺎﻥ ﻟﺒﻨﺎﺀ ﺍﻟﻌﻘﻴﺩﺓ ﺍﻟﺴﻠﻤﻴﺔ ،ﺤﺘﻰ ﻻ ﻴﻀﻴﻊ ﺍﻹﻨﺴﺎﻥ ﻭﻗﺘﻪ ﻭﻴﺒﺩﺩ ﻁﺎﻗﺎﺘﻪ ﺍﻟﻔﻜﺭﻴﺔ ﻭﺍﻟﻌﻘﻠﻴﺔ ﻓﻴﻤﺎ ﻻ ﻁﺎﺌل ﻤﻥ ﻭﺭﺍﺌﻪ ،ﻭﻻ ﻤﺭﺓ ﺘﺠﻨﻰ ﻤﻥ ﺨﻭﻀﻪ ،ﻜﻘﻀﺎﻴﺎ ﺍﻟﻐﻴﺏ .ﺒل ﻴﻨﻁﻠﻕ ﺒﻜل ﻁﺎﻗﺎﺘﻪ ﺍﻟﻤﺩﺨﺭﺓ ﻨﺤﻭ ﺍﻟﺒﻨﺎﺀ ﻭﺍﻟﺘﻌﻤﻴﺭ ﻁﻠﺒﺎ ﻟﻠﻘﺭﺒﻰ ﻤﻥ ﺍﷲ ﺘﻌﺎﻟﻰ.
ﺒﻌﺎﺩ ﺍﻟﻌﻘﻴﺩﺓ ﻭﺍﻟﻔﻬﻡ ﺍﻟﺴﻠﻴﻡ ﻟﻬﺎ ﺩﻭﺭ ﻓﻌﺎل ﻓﻲ ﻭﻤﻥ ﻫﻨﺎ ﻓ ﻥ ﻟ ﺩﺭﺍﻙ ﺍﻟﺼﺤﻴ ﺇﻨﺘﺎ ﺍﻟﻔﻜﺭ ﺍﻟﺫﻱ ﻫﻭ ﻤﺭﺓ ﻟﺘﺤﻭﻴل ﺍﻟﻌﻘﻴﺩﺓ ﺇﻟﻰ ﻋﻤل ،ﻭﺘﻨﺯﻴﻠﻬﺎ ﻋﻠﻰ ﻭﺍﻗﻊ ﻴﻌﻴﺩ ﺍﻟﻤﺴﻠﻤﻭﻥ ﻓﻲ ﻗﻀﺎﻴﺎ ﺍﻟﻐﻴﺏ ﺼﻴﺎ ﺘﻬﺎ ﻤﻊ ﺍﻟﻤﺤﺎﻓﻅﺔ ﻋﻠﻰ ﺍ ﺼﻭل .ﻭﻋﻨﺩﻤﺎ ﺨﺎ ﺍﻟﻘﻀﺎﻴﺎ ﺍ ﺨﺭ ﺒﺎﻟﻤﺨﺎﻟﻔﺔ ﻟﻬﺫ ﺍﻟﻀﺭﻭﺭﺓ ﺍﻟﻤﻨﻬﺠﻴﺔ ﻭﻀﻌﺕ ﺍﻟﻌﻘﻴﺩﺓ ﻓﻲ ﻭﺒﻌ ــــــــــــــــــــــــــــــــــــــــ )(1
ﺍﻨﻅﺭ :ﺍﻟﻤﺼﺩﺭ ﺍﻟﺴﺎﺒﻕ. 157
ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﺇﺒﺭﺍﻫﻴﻡ ﺁﺩﻡ ﺃﺤﻤﺩ ﺸﻭﻗﺎﺭ
ﻗﻭﺍﻟﺏ ﺎﺒﺘﺔ ﻓﺭﻀﺕ ﻋﻠﻰ ﺍﻟﻌﻘل ﺍﻟﻤﺴﻠﻡ ﺍﻻﻨﻐﻼﻕ ﺩﺍﺨل ﺘﻠﻙ ﺍﻟﻘﻭﺍﻟﺏ ﺍﻟﺘﻲ ﺘﺒﻠﻭﺭﺕ ﻓﻲ ﺃﻭﻀﺎ ﻭﺃﺯﻤﻨﺔ ﻭﺃﻤﻜﻨﺔ ﻤﺨﺘﻠﻔﺔ ﻭﺃﺼﺒﺤﺕ ﺘﺘﺤﻜﻡ ﻓﻲ ﺭﺅﻴﺘﻪ ﻟﻤﻭﺍﺠﻬﺔ ﺍﻟﻭﺍﻗﻊ ﺍﻟﻤﻌﻴ ﻓﺄﻭﺭ ﺘﻪ ﺍﻟﻌﺠﺯ ﻋﻥ ﺘﺤﺩﻴﺩ ﺃﺩﻭﺍﺘﻪ ﻤﻥ ﺨﻼل ﺍﻟﻭﺍﻗﻊ ﻭﺍﻻﻨﻁﻼﻕ ﻨﺤﻭ ﺍﻟﺘﺠﺩﻴﺩ ﻓﻠﺠﺄ ﺇﻟﻰ ﻤﻭﺭﻭﺙ ﺍﻟﺴﺎﺒﻘﻴﻥ ﺤﻼ ﻟﻤﺸﻜﻼﺘﻪ .ﻭﺘﺠﺎﻫل ﻫﺫ ﺍﻟﺤﻘﻴﻘﺔ ﺍﻹﻴﻤﺎﻨﻴﺔ ،ﻭﺒﻌﺩﻡ ﺇﺩﺭﺍﻙ ﻫﺫﺍ ﺍﻟﻤﻔﻬﻭﻡ ﺍﻟﻌﻘﺩﻱ ﺍﻟﻤﻔﺠﺭ ﻟﻠﻁﺎﻗﺎﺕ ﻅل ﺍﻟﻌﻘل ﺍﻟﻤﺴﻠﻡ ﺃﺴﻴﺭ ﺍﻟﻤﻭﺭﻭ ﺎﺕ ﻓﺎﻗﺘﻀﻰ )( 2 ﺘﺤﺭﻴﺭ .
ﻁﺒﻴﻌﺔ ” ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ “ ﻭﻤﻬﻤﺘﻬﺎ :
ﻤﻥ ﺨﻼل ﺍﻟﻭﻗﻭﻑ ﻋﻠﻰ ﻤﻭﺍﻁﻥ ﺍﻟﺨﻠل ﻓﻲ ﺠﺩﺍﺭ ﺍﻟﺒﻨﺎﺀ ﺍﻟﻤﻌﺭﻓﻲ ﻋﺒﺭ ﺍﻟﻨﻘﺎﻁ ﺍﻟﺴﺎﺒﻘﺔ ،ﻴﺤﺩﺩ ﺍﻟﻌﻠﻭﺍﻨﻲ ﺤﻘﻴﻘﺔ ” ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ “ ﺒﺄﻨﻬﺎ ” ﺭﺅﻴﺔ ﻤﻨﻬﺠﻴﺔ ﻤﻌﺭﻓﻴﺔ “ ﻭﺒﺎﻟﺘﺎﻟﻲ ﻓﻬﻲ ﻻ ﺘ ﺒﺕ ﻋﻠﻰ ﻤﻘﻭﻻﺕ ﻤﻌﻴﻨﺔ ﺃﻭ ﻤﺤﺩﺩﺓ ﻭﻻ ﺘﺴﺘﻭﻋﺒﻬـﺎ ﺤﺭﻜﺔ ﺃﻭ )( 1 ﻤﺫﻫﺏ ﺒﻌﻴﻨﻪ ﻭﺇﻨﻤﺎ ﻫﻲ ﻗﻀﻴﺔ ” ﻤﻨﻬﺠﻴﺔ ﻤﻌﺭﻓﻴﺔ “ ﻓﻲ ﺍﻟﻤﻘﺎﻡ ﺍ ﻭل.
ﻭﺘﺤﺩﻴﺩ ﻁﺒﻴﻌﺔ ” ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ “ ﺒﻬﺫ ﺍﻟﻜﻴﻔﻴﺔ ﺠﺎﺀ ﻤﺘﻨﺎﺴﻘﺎ ﻤﻊ ﺘﺤﺩﻴﺩ ﺍﻟﺴﺎﺒﻕ ﻟﻠﻤﺼﻁﻠ ﺒﺄﻨﻪ ” ﻋﻠﻡ “ ﻟﻠﻌﻠﻡ ﺍﻟﻀﺎﺒﻁ ﻟﻠﻌﻠﻭﻡ ﻤﻥ ﺤﻴﺙ ﻤﻨﺎﻫﺠﻬﺎ ﺃﻭ ﻤﺼﺎﺩﺭﻫﺎ ﺃﻭ ﻓﻠﺴﻔﺘﻬﺎ ...ﺍﻟ .
ﻭﻟﻜﻥ ﺍﻟﺘﺴﺎﺅل ﺍﻟﻤﻁﺭﻭ ﻫﻭ :ﻤﺎ ﻫﻭ ﻤﻔﻬﻭﻡ ﻜل ﻤﻥ ” ﺍﻟﻤﻨﻬﺠﻴﺔ “ ﻭ ” ﺍﻟﻤﻌﺭﻓﻴﺔ “ ﻥ ﺍﻟﻤﻔﺎﻫﻴﻡ ﺘﺘﻌﺩﺩ ﻓﻲ ﻫﺫﺍ ﺍﻟﺤﻘل .ﺘﺘﺄﻜﺩ ﻓﻲ ﻫﺫﺍ ﺍﻟﻤﻘﺎﻡ ﻭﻤﺎ ﻋﻼﻗﺔ ﻜل ﻤﻨﻬﻤﺎ ﺒﺎ ﺨﺭ ﺠﺩﻴﺔ ﻫﺫﺍ ﺍﻟﺘﺴﺎﺅل ﻤﻥ ﻨﺎﺤﻴﺔ ﺃﻥ ﺍﻟﻤﻨﺎﻫﺞ ﺘﺘﻌﺩﺩ ﻭﺘﺘﻨﻭ ﻭﻓﻘﺎ ﻟﻨﻅﺭﻴﺎﺕ ﺍﻟﻤﻌﺭﻓﺔ ﻓﻴﻬﺎ ﺃﻭ ﺘﺼﻨﻴﻔﻬﺎ ﺃﻭ ﻭﻓﻘﺎ ﻟﻤﺠﺎﻻﺘﻬﺎ .ﻤﻊ ﺍﺸﺘﺭﺍﻜﻬﺎ ﻓﻲ ﺃﻨﻬﺎ ﻗﻭﺍﻋﺩ ﻟﻠﺘﻔﻜﻴﺭ ﻭﻀﻭﺍﺒﻁ ﻟﻠﺒﺤﺙ ﻋﻠﻰ ﺍﻟﻌﻤﻭﻡ .ﻭﺒﺎﻟﺘﺎﻟﻲ -ﻴﺨﺘﻠﻑ ﻤﻔﻬﻭﻡ ﺍﻟﻤﻨﻬﺞ ﺒﻴﻥ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺤﺴﺏ ﻫﺫ ﺍﻟﻤﻨﻁﻠﻘﺎﺕ ﺴﻭﺍﺀ ﻜﺎﻥ ﻓﻲ ﻤﺠﺎل ﺍ ﺼﻭل ﺃﻡ ﻓﻲ ﻤﺠﺎل ﺍﻟﻔﺭﻭ . ﻓﻲ ﺭﺃ ﺍﻟﺩﻜﺘﻭﺭ ﺍﻟﻌﻠﻭﺍﻨﻲ ﺃﻥ ﺃﻫﻡ ﻤﺎ ﻴﻤﻴﺯ ﺍﻟﻤﻨﻬﺠﻴﺔ ﻓﻲ ﺇﻁﺎﺭ ” ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ “ ﻫﻭ ﺇﻁﺎﺭﻫﺎ ﺍﻟﻤﺭﺠﻌﻲ ﺍﻟﻘﺎﺌﻡ ﻋﻠﻰ ﺩﻋﺎﺌﻡ ﺍﻟﺘﻭﺤﻴﺩ ،ﻭﻭﺤﺩﺓ ﺍﻟﺨﻠﻕ ﻓﻲ ﻋﻼﻗﺘﻪ ﺒﺎﻟﺨﺎﻟﻕ
ــــــــــــــــــــــــــــــــــــــــ )(2 ﺍﻨﻅﺭ :ﺍﻟﻌﻠﻭﺍﻨﻲ ،ﻁﻪ ﺠﺎﺒﺭ ،ﺨﻭﺍﻁﺭ ﻓﻲ ﺍ ﺯﻤﺔ ﺍﻟﻔﻜﺭﻴﺔ ﻭﺍﻟﻤﺄﺯﻕ ﺍﻟﺤﻀﺎﺭﻱ ، ﺍﻟﻤﻌﻬﺩ ﺍﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ،ﻁ1989 ، 1ﻡ. )(1 ﺍﻨﻅﺭ :ﺍﻟﻌﻠﻭﺍﻨﻲ ،ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ﺒﻴﻥ ﺍ ﻤﺱ ﻭﺍﻟﻴﻭﻡ ،ﺍﻟﻤﺼﺩﺭ ﺍﻟﺴﺎﺒﻕ.
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ﺃﻭﺭﺍﻕ ﻟﻠﻨﻘﺎ
ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ” ﺍﻟﻤﺼﻁﻠ ﻭﺍﻟﻤﻔﻬﻭﻡ “ ﻋﻨﺩ ﻁﻪ ﺍﻟﻌﻠﻭﺍﻨﻲ
،ﻭﻭﺤﺩﺓ ﺍﻟﺤﻕ ﻭﺍﻟﺤﻘﻴﻘﺔ ﻓﻲ ﺍﻟﻭﺤﻲ ﻭﺍﻟﻭﺠﻭﺩ ﻭﺍﻟﺫﻱ ﻴﺠﻤﻊ ﺒﻴﻥ ﺘﻌﻠﻴل ﺍﻟﻭﺤﻲ ﻭﺍﻟﺤﻜﻤﺔ ﻓﻴﻪ ﻭ ﺎﺌﻴﺔ ﺍﻟﻜﻭﻥ ﻭﻗﺎﻨﻭﻥ ﺍ ﺴﺒﺎﺏ ﻓﻴﻪ ﻤﻤﺎ ﻴﺠﻌل ﺍﻟﻘﺭﺍﺀﺍﺕ ﺘﺘﻭﺤﺩ ﻓﻼ ﺘﺘﻌﺩﺩ. ﻭﻤﻬﻤﺔ ﺍﻟﻤﻨﻬﺠﻴﺔ ﻫﻲ ﺍﻟﻘﻴﺎﻡ ﺒﺘﺤﺩﻴﺩ ﻁﺭﻕ ﺇﻨﺘﺎ ﺍ ﻓﻜﺎﺭ ﻭﺘﻭﻟﻴﺩﻫﺎ ﻭﺍﺨﺘﺒﺎﺭﻫﺎ .ﻭﺘﻤ ل ﺍﻟﻨﺴﻕ ﺍﻟﻨﺎﻅﻡ ﻟﻠﻘﻭﺍﻨﻴﻥ ﻭﺍﻟﻨﻅﺭﻴﺎﺕ ﻓﺘﺠﻌﻠﻬﺎ ﻤﺘﺭﺍﺒﻁﺔ ﻓﻴﻤﺎ ﺒﻴﻨﻬﺎ.
ﺃﻤﺎ ” ﺍﻟﻤﻌﺭﻓﻴﺔ “ ﻓﺘﻘﻭﻡ ﻋﻠﻰ ﻨﺸﺎﻁ ﺫﻫﻨﻲ ﻭﺍﺴﻊ ﻟﺴﺎﺌﺭ ﻋﻤﻠﻴﺎﺕ ﺍﻟﺩﺭﺍﺴﺔ ﻭﺍﻟﻨﻘﺩ ﻭﺍﻟﺘﺤﻠﻴل ،ﻻﻜﺘﺸﺎﻑ ﺍﻹﺸﻜﺎﻟﻴﺎﺕ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﺍﻟ ﻘﺎﻓﻴﺔ ،ﻡ ﺇﻋﺎﺩﺓ ﺘﺭﻜﻴﺒﻬﺎ ﻋﻠﻰ ﻭﻓﻕ ﻗﻭﺍﻨﻴﻥ ﻭﻀﻭﺍﺒﻁ ﺍﻟﻤﻨﻬﺞ ،ﻤﻊ ﺘﻭﻅﻴﻑ ﺴﺎﺌﺭ ﺍﻟﻌﻨﺎﺼﺭ ﻭﺍﻟﻤﻌﻁﻴﺎﺕ ﻭﺍﻟﻘﺩﺭﺍﺕ ﺍﻟﻤﺘﻭﻓﺭﺓ ﻓﻲ ﺍﻟﺴﻘﻑ ﺍﻟﻤﻌﺭﻓﻲ ﺍﻟﻤﻌﺎﺼﺭ (1).ﻤﻥ ﻫﺫﺍ ﺍﻟﺘﻔﺴﻴﺭ ،ﺘﻅﻬﺭ ﺍﻟﻌﻼﻗﺔ ﺒﻴﻥ ﺍﻟﻤﺼﻁﻠﺤﻴﻥ ﻤﻥ ﺤﻴﺙ ﺃﻥ ” ﺍﻟﻤﻌﺭﻓﻴﺔ “ ﺘﺘﻭﻗﻑ ﻋﻠﻰ ” ﺍﻟﻤﻨﻬﺠﻴﺔ “ ﻓﻲ ﻀﺒﻁ ﺃﻋﻤﺎﻟﻬﺎ ﻭﺘﻤﺤﻴﺼﻬﺎ ، ﻜﻤﺎ ﺃﻥ ” ﺍﻟﻤﻨﻬﺠﻴﺔ “ ﺘﺄﺨﺫ ﺸﻜﻠﻬﺎ ﺍﻟﻌﻠﻤﻲ ﻓﻲ ﺇﻁﺎﺭ ” ﺍﻟﻤﻌﺭﻓﻴﺔ “ ﻓﺒﻴﻨﻬﻤﺎ ﺘﻼﺯﻡ ﺍﻟﺨﺎﺹ ﺒﺎﻟﻌﺎﻡ.
ﻭﺒﺎﻟﺠﻤﻊ ﺒﻴﻥ ﺨﺎﺼﺘﻲ ” ﺍﻟﻤﻨﻬﺠﻴﺔ “ ﻭ ” ﺍﻟﻤﻌﺭﻓﻴﺔ “ ﺘﺘﺤﺩﺩ ﻤﻬﻤﺔ ” ﺃﺴﻠﻤﺔ ﺍﻟﻤﻌﺭﻓﺔ “ ﻓﻲ ﺃﻤﺭﻴﻥ :
ﺃﺤﺩﻫﻤﺎ :ﺍﻟﻜﺸﻑ ﻋﻥ ﺍﻟﻤﻨﺎﻫﺞ ﻭﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﻨﺎﻅﻤﺔ ﺒﻴﻥ ﺍﻟﻅﻭﺍﻫﺭ ﺒﺸﻜل ﻋﺎﻡ ،ﻭﻋﻼﻗﺔ ﺍﻟﺘﺩﺍﺨل ﻭﺍﻟﺘﻜﺎﻤل ﺍﻟﻤﻨﻬﺠﻲ ﺒﻴﻥ ﺍﻟﻭﺤﻲ ﻭﺍﻟﻜﻭﻥ ﺒﺸﻜل ﺨﺎﺹ ،ﻭﺍﻟﺘﻲ ﺘﺤﺩﺩﻫﺎ )( 2 ﻨﻅﺭﻴﺔ ” ﺍﻟﺠﻤﻊ ﺒﻴﻥ ﺍﻟﻘﺭﺍﺀﺘﻴﻥ “.
ﺍﻟ ﺎﻨﻲ :ﺒﻨﺎﺀ ﺍﻟﻨﻅﺎﻡ ﺍﻟﻤﻌﺭﻓﻲ ﺍﻟﺫﻱ ﺘﻘﻭﻡ ﻋﻠﻴﻪ ﺃﺴﺱ ﺍﻟﻤﻨﻬﺞ ﺍﻹﺴﻼﻤﻲ. ﺃﺭﻜﺎﻥ ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ :
ﻨﺨﻠﺹ ﻤﻥ ﺍﻟﺘﻌﺭﻑ ﻋﻠﻰ ﻁﺒﻴﻌﺔ ” ﺃﺴﻠﻤﺔ ﺍﻟﻤﻌﺭﻓﺔ “ ﻭﺘﺤﺩﻴﺩ ﻤﻬﻤﺘﻬﺎ ﺇﻟﻰ ﺃﻥ ﻓﻜﺭﺓ ” ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ “ ﻋﻨﺩ ﻁﻪ ﺍﻟﻌﻠﻭﺍﻨﻲ ﺘﺘﺄﺴﺱ ﻭﺘﻘﻭﻡ ﻋﻠﻰ ﺭﻜﻨﻴﻥ ﺃﺴﺎﺴﻴﻴﻥ ،ﻴﺸﻜﻼﻥ ــــــــــــــــــــــــــــــــــــــــ )(1 ﺃﻨﻅﺭ :ﺍﻟﻌﻠﻭﺍﻨﻲ ،ﻁﻪ ،ﺍﺒﻥ ﺘﻴﻤﻴﺔ ﻭﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ،ﺍﻟﻤﻌﻬﺩ ﺍﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ،ﺹ . 64 )(2 ﻴﺭ ﺍﻟﻌﻠﻭﺍﻨﻲ ﺃﻥ ﻫﺫ ﺍﻟﻨﻅﺭﻴﺔ ﻭﻀﻊ ﻤﻌﺎﻟﻤﻬﺎ ﺍﻟﺤﺎﺭﺙ ﺍﻟﻤﺤﺎﺴﺒﻲ )ﺕ 243 :ﻫـ( ،ﻭﺘﺒﻌﻪ ﺁﺨﺭﻭﻥ ﻤ ل ﺍﻹﻤﺎﻡ ﺍﻟﺭﺍﺯﻱ ،ﻭﺍﺒﻥ ﻋﺭﺒﻲ ،ﻭﻟﻜﻥ ﺍﻟﺫﻱ ﻗﺎﻡ ﺒ ﻋﺎﺩﺓ ﺒﻨﺎﺌﻬﺎ ﻭﺒﻠﻭﺭﺘﻬﺎ ﻓﻲ ﺍﻟﻌﺼﺭ ﺍﻟﺤﺎﻀﺭ ﻫﻭ ﻤﺤﻤﺩ ﺃﺒﻭ ﺍﻟﻘﺎﺴﻡ ﺤﺎ ﺤﻤﺩ.
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ﺇﺒﺭﺍﻫﻴﻡ ﺁﺩﻡ ﺃﺤﻤﺩ ﺸﻭﻗﺎﺭ
ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﻤﺤﻭﺭﻴﻥ ﻟ ﺼﻼ ” :ﺇﺼﻼ ﺍﻟﺠﺎﻨﺏ ﺍﻟﺸﺭﻋﻲ ،ﻭﺍﻟﺠﺎﻨﺏ ﺍﻟﻭﻀﻌﻲ “ .ﻭﻴﺩﻭﺭ ﺤﻭل ﻜل ﻤﻨﻬﻤﺎ ﻋﺩﺩ ﻤﻥ ﻤﺤﺎﻭﺭ ﺍﻟﻌﻤل ﺘﺠﻌﻠﻪ ﻓﻲ ﻤﻘﺎﻡ ﺍﻟﻬﺩﻑ ﺍﻟﺫﻱ ﻴﺴﻌﻰ ﺇﻟﻰ ﺘﺤﻘﻴﻘﻪ.
)ﺃ(
ﻭﺘﻤ ل ﻨﻅﺭﻴﺔ ” ﺍﻟﺠﻤﻊ ﺒﻴﻥ ﺍﻟﻘﺭﺍﺀﺘﻴﻥ “ ﺃﺤﺩ ﻫﺫﻴﻥ ﺍﻟﺭﻜﻨﻴﻥ .ﻭﺘﻘﻭﻡ ﺍﻟﻨﻅﺭﻴﺔ ﻓﻲ ﺍ ﺴﺎﺱ ﻋﻠﻰ ﻓﺭﻀﻴﺔ ” ﺃﻥ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻤﻌﺎﺩل ﻤﻭﻀﻭﻋﻲ ﻟﻠﻜﻭﻥ “ ﺒﺎﻋﺘﺒﺎﺭ :
ﺃﻥ ﻜﻼ ﻤﻨﻬﻤﺎ ﺭﻜﻥ ﻭﻤﺼﺩﺭ ﺇﻨﺸﺎﺌﻲ ﻟﻠﻤﻌﺭﻓﺔ.
)( 2
)ﺏ( ﺃﻥ ﻜﻼ ﻤﻨﻬﺎ ﻴﻘﻭﺩ ﺇﻟﻰ ﻓﻬﻡ ﺍ ﺨﺭ ﻭﻴﺭﺸﺩ ﺇﻟﻴﻪ ﻨﻅﺭﺍ ﻟﻠﺘﺩﺍﺨل ﺍﻟﻤﻨﻬﺠﻲ ﺒﻴﻨﻬﻤﺎ.
) ( ﺃﻥ ﻗﺭﺍﺀﺓ ﺃﻱ ﻤﻨﻬﻤﺎ ﺒﻌﻴﺩﺍ ﻋﻥ ﺍ ﺨﺭ ﻻ ﺘﻜﻔﻲ ﻟﺘﺤﻘﻴﻕ ﻭﺇﻴﺠﺎﺩ ﺍﻟﻤﻌﺭﻓﺔ ﺍﻟﺤﻀﺎﺭﻴﺔ ﺍﻟﺸﺎﻤﻠﺔ ،ﻭﻴﺘﻡ ﺍﻟﻌﻤل ﻓﻲ ﻫﺫﺍ ﺍﻟﺭﻜﻥ ﻤﻥ ﺨﻼل ﻤﺩﺨﻠﻴﻥ : ) (1ﻤﺩﺨل ﻗﺭﺍﺀﺓ ﺍﻟﻭﺤﻲ :ﻭﻴﺘﺤﻘﻕ ﺒﺎﻜﺘﺸﺎﻑ ﺍﻟﻨﺎﻅﻡ ﺍﻟﻤﻨﻬﺠﻲ ﺒﻴﻥ ﺁﻴﺎﺕ ﺍﻟﻘﺭﺁﻥ ،ﻭﻴﻤ ل ﺍﻟﺘﻨﺯل ﻤﻥ ﺍﻟﻜﻠﻲ ﺇﻟﻰ ﺍﻟﺠﺯﺌﻲ ،ﻭﺍﻟﺭﺒﻁ ﺒﻴﻥ ﺍﻟﻤﻁﻠﻕ ﻭﺍﻟﻨﺴﺒﻲ ﻋﻠﻰ ﺤﺴﺏ ﻗﺩﺭﺍﺕ ﺍﻟﺒﺸﺭ ﺍﻟﻌﻘﻠﻴﺔ ” ﺍﻟﻨﺴﺒﻴﺔ “ ﻓﻲ ﻓﻬﻡ ﺘﺘﺭﻻﺕ ﺍﻟﻜﻠﻲ ﻭﺭﺒﻁﻪ ﺒﺎﻟﻭﺍﻗﻊ ﺍﻟﻤﺘﻐﻴﺭ ﺍﻟﺠﺯﺌﻲ.
) (2ﻤﺩﺨل ﻗﺭﺍﺀﺓ ﺍﻟﻜﻭﻥ :ﻭﻴﺘﺤﻘﻕ ﺒﺎﻜﺘﺸﺎﻑ ﺍﻟﻨﺎﻅﻡ ﺍﻟﻤﻨﻬﺠﻲ ﺒﻴﻥ ﺍﻟﺴﻨﻥ ﻭﺍﻟﻘﻭﺍﻨﻴﻥ ﺍﻟﻤﺒ ﻭ ﺔ ﻓﻲ ﺍﻟﻭﺠﻭﺩ ،ﻭﻴﻤ ل ﻋﺭﻭﺠﺎ ﻤﻥ ﺍﻟﺠﺯﺌﻲ ﺍﻟﻨﺴﺒﻲ ﺒﺎﺘﺠﺎ ﺍﻟﻜﻠﻲ ﺍﻟﻤﻁﻠﻕ ،ﻭﻓﻕ ﻗﺩﺭﺍﺕ ﺍﻟﺒﺸﺭ ﺍﻟﻌﻘﻠﻴﺔ ﻋﻠﻰ ﻓﻬﻡ ﺍﻟﻅﻭﺍﻫﺭ ﺃﻴﻀﺎ. ﻭﻴﺘﺤﻘﻕ ﺍﻟﺠﻤﻊ ﺒﻴﻥ ﺍﻟﻘﺭﺍﺀﺘﻴﻥ ﺒﺎﻜﺘﺸﺎﻑ ﺍﻟﻌﻼﻗﺔ ﺍﻟﻤﻨﻬﺠﻴﺔ ﺍﻟﺘﻲ ﺘﺭﺒﻁ ﺒﻴﻥ ﺍﻟﻤﺩﺨﻠﻴﻥ ) (3 ، 1ﺃﻱ ﺍﻟﺭﺒﻁ ﺒﻴﻥ ﺍﻟﻤﻨﻬﺠﻴﺔ ﺍﻟﻘﺭﺁﻨﻴﺔ ﻭﺍﻟﻤﻨﻬﺠﻴﺔ ﺍﻟﻜﻭﻨﻴﺔ.
ﻭﻴﻤ ل ﺍﻟﺭﻜﻥ ﺍﻟ ﺎﻨﻲ :ﺒﻨﺎﺀ ﺍﻟﻨﻅﺎﻡ ﺍﻟﻤﻌﺭﻓﻲ ﺍﻹﺴﻼﻤﻲ .ﻭﻴﻘﺼﺩ ﺒﻪ ﺇﻋﺎﺩﺓ ﻜﺸﻑ ﻭﺒﻨﺎﺀ ﺍﻟﻨﻅﺎﻡ ﺍﻟﺘﻭﺤﻴﺩﻱ ﻟﻠﻤﻌﺭﻓﺔ ﺍﻟﻘﺎﺌﻡ ﻋﻠﻰ ﺨﺼﺎﺌﺹ ﺍﻟﺘﺼﻭﺭ ﺍﻹﺴﻼﻤﻲ ،ﺃﻭ ﺒﻨﺎﺀ ــــــــــــــــــــــــــــــــــــــــ
)(2 ﻴﺴﺘﻌﻤل ﺍﻟﻌﻠﻭﺍﻨﻲ ﺘﻌﺒﻴﺭ )ﻤﺼﺩﺭ ﺇﻨﺸﺎﺌﻲ( ﻟﻠﻘﺭﺁﻥ ﻭﺍﻟﻜﻭﻥ ﻓﻘﻁ ،ﻭﺃﻋﺘﻘﺩ ﺃﻨﻪ ﻴﻌﻨﻲ ﺒﺫﻟﻙ ﺃﻥ ﻫﺫﻴﻥ ﺍﻟﻤﺼﺩﺭﻴﻥ ﺼﺎﻟﺤﻴﻥ ﻟﻠﻘﺭﺍﺀﺓ ﻭﺍﻟﻔﻬﻡ ﻭﺍﻟﻌﻁﺎﺀ ﻋﺒﺭ ﺍ ﺠﻴﺎل ،ﻓﻠﻜل ﺠﻴل ﻗﺭﺍﺀﺓ ﺨﺎﺼﺔ ﺒﻪ ﻭﻤﺴﺘﻘﻠﺔ ﻓﻲ ﺘﻨﺯﻴل ﺤﻘﺎﺌﻕ ﻫﺫﻴﻥ ﺍﻟﻤﺼﺩﺭﻴﻥ ﻋﻠﻰ ﺍﻟﻭﺍﻗﻊ ﻤﻊ ﺍﻻﺴﺘﺭﺸﺎﺩ ﺒﺎﻟﻘﺭﺍﺀﺍﺕ ﺍﻟﺴﺎﺒﻘﺔ ﻭﺍﻹﻟﺘﺯﺍﻡ ﺒﺎﻟﻤﻨﻬﺞ ﺍﻟﻨﺒﻭﻱ ﻓﻲ ﺍﻟﺘﻁﺒﻴﻕ ﻭﺴﻭﺍﻫﻤﺎ ﻟﻴﺱ ﻜﺫﻟﻙ.
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ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ” ﺍﻟﻤﺼﻁﻠ ﻭﺍﻟﻤﻔﻬﻭﻡ “ ﻋﻨﺩ ﻁﻪ ﺍﻟﻌﻠﻭﺍﻨﻲ
ﺃﻭﺭﺍﻕ ﻟﻠﻨﻘﺎ
ﺍﻟﻨﺴﻕ ﺍﻟﻔﻜﺭﻱ ﺍﻟ ﻘﺎﻓﻲ ﺍﻹﺴﻼﻤﻲ ﺍﻟﺴﻠﻴﻡ .ﻭﻴﻘﻭﻡ ﻫﺫﺍ ﺍﻟﺭﻜﻥ ﺒﺩﻭﺭ ﻋﻠﻰ ﻓﺭﻀﻴﺔ ” ﻴﺎﺏ ﺘﺼﻭﺭ ﺇﺴﻼﻤﻲ ﺴﻠﻴﻡ ﻟﻠﻤﻌﺭﻓﺔ “ ﻓﻲ ﺍﻟﻭﻗﺕ ﺍﻟﺭﺍﻫﻥ ،ﻨﺘﻴﺠﺔ ﺘﺭﺍﻜﻤﺎﺕ ﻻﺨﺘﻼﻻﺕ ﺘﺎﺭﻴﺨﻴﺔ ﺃﺩﺕ ﺇﻟﻰ ﻴﺎﺏ ﺍﻟﻤﻨﻬﺞ ﻭﺠﻤﻭﺩ ﺍﻟﻌﻘل ﺍﻟﻤﺴﻠﻡ (1).ﻭﺃﺤﺩ ﺕ ﺇﻀﺭﺍﺒﺎ ﻓﻲ ﻓﻬﻡ ﻤﺼﺎﺩﺭ ﺍﻟﻔﻜﺭ ﻭﺍﺨﺘﻼﻻ ﻓﻲ ﻁﺭﺍﺌﻘﻪ ﻭﻤﻨﺎﻫﺠﻪ ﻭﻴﺘﻡ ﺍﻟﻌﻤل ﻓﻲ ﻫﺫﺍ ﺍﻟﺭﻜﻥ ﻤﻥ ﺨﻼل ﻤﺤﻭﺭﻴﻥ ﺃﻴﻀﺎ ﻴﺸﻜﻼﻥ ﺘﺠﺩﻴﺩﺍ ﻟﻔﻜﺭ ﺍﻟﺤﺭﻜﺔ ﻭﺘﻨﺸﻴﻁﺎ ﻟﺤﺭﻜﺔ ﺍﻟﻔﻜﺭ ﻜﻤﺎ ﻴﺴﻤﻴﻪ ﺍﻟﻌﻠﻭﺍﻨﻲ :
) (1ﻤﺤﻭﺭ ﺘﻨﺸﻴﻁ ﻭﺘﻔﻌﻴل ﻗﻭﺍﻋﺩ ﺍﻟﻌﻘﻴﺩﺓ ﻭﺘﺤﻭﻴﻠﻬﺎ ﺇﻟﻰ ﻁﺎﻗﺔ ﻤﻌﺭﻓﻴﺔ ﻗﺎﺩﺭﺓ ﻟﻠﺘﺼﺩﻱ ﻋﻠﻰ ﺍ ﺴﺌﻠﺔ ﺍﻟﻜﻠﻴﺔ .ﻭﺫﻟﻙ ﻤﻥ ﺨﻼل ﺍﻟﻔﻬﻡ ﺍﻟﻤﻌﺭﻓﻲ ﻟﻘﻭﺍﻋﺩ ﺍﻹﻴﻤﺎﻥ ﻭﺍﻟﺘﺭﻜﻴﺯ ﻋﻠﻰ ﺍ ﺒﻌﺎﺩ ﺍﻟﻤﻨﻬﺠﻴﺔ ﻟﻬﺎ.
) (2ﻤﺤﻭﺭ ﻜﺸﻑ ﺍ ﻨﺴﺎﻕ ﻭﺍﻟﻨﻤﺎﺫ ﺍﻟﻤﻌﺭﻓﻴﺔ ﺍﻟﺘﻲ ﺴﺎﺩﺕ ﺘﺎﺭﻴ ﺍﻹﺴﻼﻡ ﻭﺭﺒﻁﻬﺎ ﺒﺎ ﻓﻜﺎﺭ ﺍﻟﺘﻲ ﺃﻨﺘﺠﺘﻬﺎ ﻭﺃﻭﺠﺩﺘﻬﺎ ،ﻟﻤﻌﺭﻓﺔ ﺃ ﺭ ﺘﻠﻙ ﺍ ﻨﺴﺎﻕ ﺍﻟﻔﻜﺭﻴﺔ ﻋﻠﻰ ﺘﺩﻫﻭﺭ ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ﺃﻭ ﺘﻁﻭﺭ . ﻭ ﺎﻗﺔ ﺍﻟﺼﻠﺔ ﺒﻴﻥ ﺍﻟﺭﻜﻨﻴﻥ :
ﻤﻊ ﺇﻤﻜﺎﻥ ﺍﻻﺩﻋﺎﺀ ﺒﺄﻥ ﻜـﻼ ﻤﻥ ﺍﻟﺭﻜﻨﻴﻥ ﻴﻤ ـل ﻭﺠﻬﺔ ﻨﻅﺭ ﻤﺨﺘﻠﻔﺔ ﻟﻤﻔﻬﻭﻡ ” ﺃﺴﻠﻤﺔ ﺍﻟﻤﻌﺭﻓﺔ“ ﻋﻥ ﺍﻟﺠﺎﻨﺒﻴﻥ ” ﺍﻟﺸﺭﻋﻲ ﻭﺍﻟﻭﻀﻌﻲ “ ،ﺇﻻ ﺃﻥ ﺍﻟﺼﻠﺔ ﺍﻟﻭ ﻘﻰ ﻅﺎﻫﺭﺓ ﺒﻴﻨﻬﻤﺎ .ﻭﻫﻤﺎ ﻴﺘﻀﺎﻓﺭﺍﻥ ﻤﻌﺎ ﻨﺤﻭ ﺇﻨﺠﺎﺯ ﻤﻬﻤﺔ ” ﺍ ﺴﻠﻤﺔ “ .ﻓﻔﻲ ﺍﻟﻭﻗﺕ ﺍﻟﺫﻱ ﻴﻘﻭﻡ ﺍﻟﺭﻜﻥ ﺍ ﻭل ” ﺍﻟﺠﻤﻊ ﺒﻴﻥ ﺍﻟﻘﺭﺍﺀﺘﻴﻥ “ ﻋﻠﻰ ﻗﺭﺍﺀﺓ ﺍﻟﻭﺤﻲ ﻭﻗﺭﺍﺀﺓ ﺍﻟﻜﻭﻥ ،ﻗﺭﺍﺀﺓ ﻤﻥ ﺃﺠل ﺴﻠﻴﻤﺔ ،ﻓ ﻥ ﺍﻟﻘﺎﺭ ﻟﻬﻤﺎ ﻫﻭ ﺍﻹﻨﺴﺎﻥ ﺍﻟﻤﻜﺭﻡ ،ﺍﻟﻤﺴﺘﺨﻠﻑ ﻓﻲ ﺍ ﺭ ﺘﻌﻤﻴﺭﻫﺎ ،ﻟﻴﻘﻭﻡ ﺒﻤﻬﻤﺔ ﺍﻟﻘﺭﺍﺀﺓ ﺒﻌﻘل ﺴﻠﻴﻡ .ﻭﺴﻼﻤﺔ ﺍﻟﻌﻘل ﻫﻨﺎ ﻟﻴﺱ ﻓﻘﻁ ﺨﻠﻭ ﻤﻥ ﺍﻟﺠﻨﻭﻥ ﻭﺍﻟﻌﺘﻭﻫﺎﺕ ،ﻭﻟﻜﻨﻪ ﻻﺒﺩ ﻤﻥ ﺨﻠﻭ ﺃﻴﻀﺎ ﻤﻥ ﺍﻟﻤﺅ ﺭﺍﺕ ﻭﺍﻟﻤﻘﻴﺩﺍﺕ ﺍﻟﻤﻔﺴﺩﺓ ﻟﻠﻘﺭﺍﺀﺓ .ﻭﺍﻟﻤﺅ ﺭﺍﺕ ﻗﺩ ﺘﻜﻭﻥ ” ﺩﺍﺨﻠﻴﺔ “ ﺃﻱ ﻤﻥ ﺫﺍﺕ ﻨﻔﺱ ﺍﻹﻨﺴﺎﻥ ،ﻤ ل ﻫﻭﺍﺠﺱ ﺍﻟﻨﻔﺱ ﻭﻭﺴﺎﻭﺴﻬﺎ ﺍﻟﺘﻲ ﺘ ﻴﺭ ﺍﻟﺭﻫﺒﺔ ﻭﺘﺒﻌﺙ ﺍﻟﺨﻭﻑ ﻓﻲ ﻨﻔﺱ ﺍﻹﻨﺴﺎﻥ ﻓﺘﻘﻌﺩ ﻋﻥ ــــــــــــــــــــــــــــــــــــــــ )(1 ﺍﻨﻅﺭ :ﺍﻟﻌﻠﻭﺍﻨﻲ ،ﺍﻟﺠﻤﻊ ﺒﻴﻥ ﺍﻟﻘﺭﺍﺀﺘﻴﻥ ،ﻭﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ﺒﻴﻥ ﺍ ﻤﺱ ﻭﺍﻟﻴﻭﻡ ، ﺍﻟﻤﺼﺩﺭﻴﻥ ﺍﻟﺴﺎﺒﻘﻴﻥ.
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ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﺇﺒﺭﺍﻫﻴﻡ ﺁﺩﻡ ﺃﺤﻤﺩ ﺸﻭﻗﺎﺭ
ﺍﻻﻨﻁﻼﻕ ،ﻭﻴﺒﻘﻰ ﺤﺒﻴﺴﺎ ﻓﻲ ﺩﺍﺨل ﺫﺍﺘﻪ ،ﻤﺴﺠﻭﻨﺎ ﻟﻔﻘﺩ ﻗﻭﺓ ﺍﻟﺒﻨﺎﺀ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻟﺸﺠﺎﻋﺔ )( 2 ﺍﻟﻨﻔﺴﻴﺔ ﺍﻟﻜﺎﻓﻴﺔ ،ﻨﺘﻴﺠﺔ ﻟﻠﺨﻠل ﺍﻟﺫﻱ ﻓﻲ ﺩﻟﻴل ﺘﺭﺒﻴﺘﻪ. ﻭﺍﻟﻤﺅ ﺭﺍﺕ ” ﺍﻟﺨﺎﺭﺠﻴﺔ “ ﺘﺄﺘﻲ -ﻋﺎﺩﺓ -ﻤﻥ ﺍﻟﻤﺠﺘﻤﻊ ،ﻓﻲ ﺸﻜل ﺘﻘﺎﻟﻴﺩ ﻭﻋﺎﺩﺍﺕ ﻭ ﻘﺎﻓﺎﺕ ،ﻭﺒﺴﺒﺏ ﻋﻭﺍﻤل ﺘﺎﺭﻴﺨﻴﺔ ﻭ ﻘﺎﻓﻴﺔ ﻓﺘﺼﺒ ﻜ ﻴﺭ ﻤﻨﻬﺎ ﻟﺩ ﺍﻹﻨﺴﺎﻥ ﻜﺎﻟﻤﺴﻠﻤﺎﺕ ﻴﻨﻁﻠﻕ ﻤﻨﻬﺎ ،ﻤﺘﺠﻨﺒﺎ ﻋﻨﺎﺀ ﺍﻻﺠﺘﻬﺎﺩ ،ﻭﺍﻟﺒﺤﺙ ﻋﻥ ﺍ ﺼﻭل -ﺘﺠﺩﻴﺩﺍ ﻭﺍﺒﺘﻜﺎﺭﺍ - ﻓﺘﻭﺭ ﻪ ﻋﺩﻡ ﺍﻹﺤﺴﺎﺱ ﺒﺄﻴﺔ ﺍﺨﺘﻼﻻﺕ ” ﻤﻨﻬﺠﻴﺔ ﺃﻭ ﻤﻌﺭﻓﻴﺔ “ ﻗﺩ ﺘﻜﻭﻥ ﻤﺼﺎﺤﺒﺔ ﻟﻬﺎ. ﻭﺇﻥ ﺍﻨﺘﺎﺒﻪ ﺍﻟﺸﻌﻭﺭ ﺒﺎﻟﺨﻠل ﻓﻠﻴﺴﺕ ﻟﺩﻴﻪ ﺍﻟﺸﺠﺎﻋﺔ) (1ﺍﻟﻜﺎﻓﻴﺔ ﻟﻨﻘﺩ ،ﻭﺇﺒﺭﺍﺯ ﻋﻠﻰ ﺍﻟﺴﻁ ،ﻡ ﺇﺼﻼﺤﻪ ﺇﻟﻰ ﻤﺎ ﻫﻭ ﺃﻓﻴﺩ ﻤﻨﻪ ،ﻓﻴﺴﺘﻤﺭ ﺍﻟﺴﻜﻭﺕ ﻭﻴﻅل ﺍﻟﺨﻠل ﻭﻴﺒﻘﻰ. ﻭﺍﻟﻌﻘل ﺍﻟﺴﻠﻴﻡ ﻤﺒﺭﺃ ﻤﻥ ﻜل ﻫﺫﺍ.
ﻭﻴﺭ ﺍﻟﻌﻠﻭﺍﻨﻲ ﺃﻥ ﺍﻟﻌﻘل ﺍﻟﻤﺴﻠﻡ ﺍﻟﺫﻱ ﻴﻨﺒﻐﻲ ﺃﻥ ﻴﻘﻭﻡ ﺒﻭﻅﻴﻔﺔ ﺍﻟﻘﺭﺍﺀﺓ ﻓﻲ ﺍﻟﻭﻗﺕ ﺍﻟﺭﺍﻫﻥ ،ﻟﻴﺱ ﻤﺒﺭﺃ ﺒﺎﻟﻘﺩﺭ ﺍﻟﻜﺎﻓﻲ ﺩﺍﺀ ﻫﺫ ﺍﻟﻤﻬﻤﺔ ،ﻭﺇﻨﻤﺎ ﻫﻨﺎﻙ ﺨﻠل ﻓﻲ ﻤﻨﺎﻫﺞ ﻓﻜﺭ ﻭﻁﺭﺍﺌﻕ ﺘﻔﻜﻴﺭ ﺘﻘﺘﻀﻲ ﺇﺼﻼﺤﻪ .ﻭﻴﺘﻡ ﻫﺫﺍ ﺍﻹﺼﻼ .ﻤﻥ ﺨﻼل ” ﺒﻨﺎﺀ ﺍﻟﻨﻅﺎﻡ ﺍﻟﻤﻌﺭﻓﻲ ﺍﻹﺴﻼﻤﻲ “ ،ﺃﻱ ﺍﻟﺭﻜﻥ ﺍﻟ ﺎﻨﻲ ﺒﻤﺤﻭﺭﻴﺔ ” ﺘﺠﺩﻴﺩ ﻓﻜﺭ ﺍﻟﺤﺭﻜﺔ ﻭﺘﻨﺸﻴﻁ ﺤﺭﻜﺔ ﺍﻟﻔﻜﺭ “.
ﻴﺤﺩﺩ ﻫﺫﺍﻥ ﺍﻟﺭﻜﻨﺎﻥ ﺒﻤﺤﻭﺭﻴﻬﻤﺎ ،ﻤﻌﺎﻟﻡ ” ﺃﺴﻠﻤﺔ ﺍﻟﻤﻌﺭﻓﺔ “ ﻭﻤﺤﺎﻭﺭ ﺍﻟﻌﻤل ﻓﻴﻬﺎ. ﻭﻴﺴﻤﻰ ﺍﻟﻌﻠﻭﺍﻨﻲ ﻫﺫ ﺍﻟﻤﺤﺎﻭﺭ ” ﺒﺎﻟﺩﻋﺎﺌﻡ ﺍﻟﺴﺕ ﻹﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ “ .ﻭﺍﻟﺘﻲ ﻴﺒﻨﻰ ﻋﻠﻴﻬﺎ ﺍﻟﻨﻅﺎﻡ ﺍﻟﻤﻌﺭﻓﻲ ﺍﻹﺴﻼﻤﻲ ،ﻭﻫﻲ :
) (1ﻤﻨﻬﺠﻴﺔ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻤﻌﺭﻓﻴﺔ
) (2ﻤﻨﻬﺞ ﺍﻟﺘﻌﺎﻤل ﻤﻊ ﺍﻟﻘﺭﺁﻥ
) (3ﻤﻨﻬﺞ ﺍﻟﺘﻌﺎﻤل ﻤﻊ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻭﻴﺔ
) (4ﻤﻨﻬﺞ ﺍﻟﺘﻌﺎﻤل ﻤﻊ ﺍﻟﺘﺭﺍﺙ ﺍﻹﺴﻼﻤﻲ
ــــــــــــــــــــــــــــــــــــــــ
)(2 ﻗﺎﺭﻥ ،ﺃﺒﻭ ﺴﻠﻴﻤﺎﻥ ،ﻋﺒﺩ ﺍﻟﺤﻤﻴﺩ ،ﻤﻌﺎﺭﻑ ﺍﻟﻭﺤﻲ :ﺍﻟﻤﻨﻬﺠﻴﺔ ﻭﺍ ﺩﺍﺀ ،ﻤﺠﻠﺔ ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ،ﺍﻟﻌﺩﺩ ﺍﻟ ﺎﻟﺙ 1996 ،ﻡ )(1 ﻴﺭ ﺍﻟﺸﻴ ﻤﺤﻤﺩ ﻋﺒﺩ ﺃﻥ ﺍﻟﺸﺠﺎﻋﺔ ،ﺸﺠﺎﻋﺘﺎﻥ :ﺸﺠﺎﻋﺔ ﺭﻓﻊ ﺍﻟﻘﻴﺩ ﺍﻟﺫﻱ ﻫﻭ ﺍﻟﺘﻘﻠﻴﺩ ،ﻭﺸﺠﺎﻋﺔ ﻓﻲ ﻭﻀﻊ ﺍﻟﻘﻴﺩ ﺍﻟﺫﻱ ﻫﻭ ﺍﻟﻤﻴﺯﺍﻥ ﺍﻟﺼﺤﻴ ﺍﻟﺫﻱ ﻻ ﻴﻨﺒﻐﻲ ﺃﻥ ﻴﻘﺭﺭ ﺭﺃﻱ ﻭﻻ ﻓﻜﺭ ﺇﻻ ﺒﻌﺩ ﻤﺎ ﻴﻭﺯﻥ ﺒﻪ ﻭﻴﻅﻬﺭ ﺭﺠﺤﺎﻨﻪ .ﺍ ﻋﻤﺎل ﺍﻟﻜﺎﻤﻠﺔ .536/3
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ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ” ﺍﻟﻤﺼﻁﻠ ﻭﺍﻟﻤﻔﻬﻭﻡ “ ﻋﻨﺩ ﻁﻪ ﺍﻟﻌﻠﻭﺍﻨﻲ
ﺃﻭﺭﺍﻕ ﻟﻠﻨﻘﺎ
) (5ﻤﻨﻬﺞ ﺍﻟﺘﻌﺎﻤل ﻤﻊ ﺍﻟﺘﺭﺍﺙ ﺍﻹﻨﺴﺎﻨﻲ ” ﻭﺍﻟﻐﺭﺒﻲ ﺨﺎﺼﺔ “
ﻫﺫ ﺨﻤﺱ ،ﺃﻤﺎ ﺴﺎﺩﺴﻬﺎ ﻓﻬﻭ ﺒﻨﺎﺀ ﺍﻟﻨﻅﺎﻡ ﺍﻟﻤﻌﺭﻓﻲ ﺍﻹﺴﻼﻤﻲ ،ﻭﻫﻭ ﺍﻟﻬﺩﻑ.
ﻭﺇﻥ ﺠﺎﺯ ﻟﻨﺎ ﺃﻥ ﻨﺘﺤﺩﺙ ﻗﻠﻴﻼ ﻋﻥ ﻜل ﺭﻜﻥ ﻓ ﻥ ﺍﻟﻤﺩﺨل ﺇﻟﻰ ﺫﻟﻙ ﻫﻭ ﺍﻟﺤﺩﻴﺙ ﻋﻥ ﻨﻅﺭﻴﺔ ” ﺍﻟﺠﻤﻊ ﺒﻴﻥ ﺍﻟﻘﺭﺍﺀﺘﻴﻥ “ .ﻭﻨﻁﺭ ﺃﻤﺎﻤﻪ ﺍﻟﺴﺅﺍل ﺍﻟﺘﺎﻟﻲ :ﻫل ﺍﻟﺠﻤﻊ ﺒﻴﻥ ﺍﻟﻘﺭﺍﺀﺘﻴﻥ ﺃﺼﺒﺤﺕ ﻨﻅﺭﻴﺔ ﺎﺒﺘﺔ ﻭﻜﻴﻑ ﺘ ﺒﺕ .
ﻜﺘﺏ ﺍﻟﻌﻠﻭﺍﻨﻲ ﺭﺴﺎﻟﺔ ﺒﻬﺫﺍ ﺍﻟﻌﻨﻭﺍﻥ ” ﺍﻟﺠﻤﻊ ﺒﻴﻥ ﺍﻟﻘﺭﺍﺀﺘﻴﻥ “ ﻜﻤﺎ ﺃﺸﺎﺭ ﻓﻲ ﻜ ﻴﺭ ﻤﻥ ﻜﺘﺎﺒﺎﺘﻪ ﺇﻟﻰ ﻫﺫ ﺍﻟﻨﻅﺭﻴﺔ ﻭﻀﺭﻭﺭﺓ ﺍﻟﻌﻤل ﺒﻬﺎ ،ﻜﻀﺭﻭﺭﺓ ﻤﻨﻬﺠﻴﺔ ﻨﺤﻭ ﺇﻴﺠﺎﺩ ﺍﻟﻤﻌﺭﻓﺔ ﺍﻟﺤﻀﺎﺭﻴﺔ ﺍﻟﺸﺎﻤﻠﺔ ﺍﻟﺘﻲ ﺘﻤﻜﻥ ﺍﻹﻨﺴﺎﻥ ﻤﻥ ﺍﻟﻘﻴﺎﻡ ﺒﻤﻬﺎﻡ ﺍﻻﺴﺘﺨﻼﻑ ﻭﺃﺩﺍﺀ ﺍ ﻤﺎﻨﺔ ﻭﺍﻟﻘﻴﺎﻡ ﺒﻤﻘﺘﻀﻴﺎﺕ ﺍﻟﻌﻤﺭﺍﻥ .ﻭﻟﻜﻨﻪ ﻟﻡ ﻴﺸﺄ ﺃﻥ ﻴﻭﺭﺩ ﺍ ﺴﺱ ﻭﺍﻟﻘﻭﺍﻋﺩ ﺍﻟﺘﻲ ﻗﺎﻤﺕ ﻋﻠﻴﻬﺎ ﺍﻟﻨﻅﺭﻴﺔ ،ﻻ ﻓﻲ ﺭﺴﺎﻟﺘﻪ ﻫﺫ ،ﻭﻻ ﻓﻲ ﻜﺘﺎﺒﺎﺘﻪ ﺍ ﺨﺭ ﻭﻓﻲ ﺤﺩﻴ ﻪ ﻋﻥ ﻤﻔﻬﻭﻡ ﺍﻟﻘﺭﺍﺀﺘﻴﻥ ﺫﻜﺭ ﺃﻨﻬﻤﺎ ﺘﻘﻭﻤﺎﻥ ﻋﻠﻰ ﻗﺭﺍﺀﺓ ﺍﻟﻭﺤﻲ ﺃﻱ ﺍﻟﻘﺭﺁﻥ ،ﻭﻗﺭﺍﺀﺓ ﺍﻟﻜﻭﻥ ﺍﻟﺫﻱ ﻴﻤ ل ﺍﻹﻨﺴﺎﻥ ﻨﻤﻭﺫﺠﻪ ﺍ ﺼﻐﺭ (1).ﻭﻴﺭ ﺃﻥ ﺍ ﻤﺭ ﺍﻹﻟﻬﻲ ﺒﻬﺎﺘﻴﻥ ﺍﻟﻘﺭﺍﺀﺘﻴﻥ ﻭﺭﺩ ﻓﻲ ﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ } ﺍﻗﺭﺃ ﺒﺎﺴﻡ ﺭﺒﻙ ﺍﻟﺫﻱ ﺨﻠﻕ ﺨﻠﻘﺎﻹﻨﺴﺎﻥ ﻤﻥ ﻋﻠﻕ ﺍﻗﺭﺃ ﻭﺭﺒﻙ ﺍ ﻜﺭﻡ ﺍﻟﺫﻱ ﻋﻠﻡ ﺒﺎﻟﻘﻠﻡ ﻋﻠﻡ ﺍﻹﻨﺴﺎﻥ ﻤﺎ ﻟﻡ ﻴﻌﻠﻡ { ]ﺍﻟﻌﻠﻕ.[5-1 : ﻡ ﻴﺴﺘﻨﺒﻁ ﻤﻥ ﻫﺫ ﺍ ﻴﺎﺕ ﺍﻟﻜﺭﻴﻤﺎﺕ ﺍ ﻤﻭﺭ ﺍ ﺘﻴﺔ :
ﺃﻭﻻ :ﺃﻥ ﺍ ﻤﺭ ﺍﻹﻟﻬﻲ ﻗﺩ ﻭﺭﺩ ﻤﺭﺘﻴﻥ ﺒﻘﺭﺍﺀﺘﻴﻥ ،ﺍ ﻭﻟﻰ ﻗﺭﺍﺀﺓ ﺒﺎﺴﻡ ﺍﷲ ﺘﻌﺎﻟﻰ ﻟﻬﺫﺍ ﺍﻟﻭﺤﻲ ﺍﻟﻨﺎﺯل ﺍﻟﺫﻱ ﺴﻴﺘﺘﺎﺒﻊ ﻨﺯﻭﻟﻪ ﺤﺘﻰ ﻴﺘﻡ ﻗﺭﺁﻨﺎ ﻜﺭﻴﻤﺎ ﻤﺠﻴﺩﺍ ﻤﻜﻨﻭﻨﺎ ﻤﻔﺼل ــــــــــــــــــــــــــــــــــــــــ )(1 ﺘﻨﺴﺏ ﻓﻜﺭﺓ ” ﺍﻟﻌﺎﻟﻡ ﺍ ﻜﺒﺭ ﻭﺍ ﺼﻐﺭ “ ﺇﻟﻰ ﺍﻹﻤﺎﻡ ﻋﻠﻲ uﺤﻴﺙ ﻗﺎل ” :ﻭﺘﺯﻋﻡ ﺃﻨﻙ ﺠﺭﻡ ﺼﻐﻴﺭ ﻭﻓﻴﻙ ﺍﻨﻁﻭ ﺍﻟﻌﺎﻟﻡ ﺍ ﻜﺒﺭ “ ،ﻭﻟﻜﻥ ﻨﺴﺒﺔ ﻫﺫﺍ ﺍﻟﺒﻴﺕ ﻤﻥ ﺍﻟﺸﻌﺭ ﺇﻟﻰ ﺍﻹﻤﺎﻡ ﻋﻠﻲ ﺃﻤﺭ ﻤﺸﻜﻭﻙ ﻓﻴﻪ .ﺃﻨﻅﺭ :ﻨﻅﺭﺍﺕ ﻓﻲ ﺍﻟﺤﺘﻤﻴﺔ ﻭﺍﻟﺠﺒﺭﻴﺔ ﻭﺍﻟﺤﺭﻴﺔ ،ﻫﻨﺭﻱ ﺨﺎﻁﺭ ،ﺩﺍﺭ ﺍ ﻫﻠﻴﺔ ،ﺒﻴﺭﻭﺕ 1981 ،ﻡ ،ﺹ .16ﻭﺫﻜﺭ ﺍﻟﺭﺍ ﺏ ﺍ ﺼﻔﻬﺎﻨﻲ ،ﻓﻲ ﺍﻟﻤﻔﺭﺩﺍﺕ ،ﺭﻭﺍﻴﺔ ﻋﻥ ﺠﻌﻔﺭ ﺒﻥ ﻤﺤﻤﺩ ﻗﻭﻟﻪ ” ﺍﻟﻌﺎﻟﻡ ،ﻋﺎﻟﻤﺎﻥ ،ﺍﻟﻜﺒﻴﺭ ﻭﻫﻭ ﺍﻟﻔﻠﻙ ﺒﻤﺎ ﻓﻴﻪ ،ﻭﺍﻟﺼﻐﻴﺭ ﻭﻫﻭ ﺍﻹﻨﺴﺎﻥ ﻨﻪ ﻤﺨﻠﻭﻕ ﻋﻠﻰ ﻫﻴﺌﺔ ﺍﻟﻌﺎﻟﻡ ﻭﻗﺩ ﺃﻭﺠﺩ ﺍﷲ ﺘﻌﺎﻟﻰ ﻓﻴﻪ ﻜل ﻤﺎ ﻫﻭ ﻤﻭﺠﻭﺩ ﻓﻲ ﺍﻟﻌﺎﻟﻡ ﺍﻟﻜﺒﻴﺭ “ ،ﻗﺎل ﺘﻌﺎﻟﻰ } ﺍﻟﺤﻤﺩ ﷲ ﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﻥ { ﻭﻗﺎل ﺘﻌﺎﻟﻰ } :ﺇﻨﻲ ﻓﻀﻠﺘﻜﻡ ﻋﻠﻰ ﺍﻟﻌﺎﻟﻤﻴﻥ {!.
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ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﺇﺒﺭﺍﻫﻴﻡ ﺁﺩﻡ ﺃﺤﻤﺩ ﺸﻭﻗﺎﺭ
ﺍ ﻴﺎﺕ .ﺍﻟ ﺎﻨﻴﺔ ﻗﺭﺍﺀﺓ ﺍﻟﺨﻠﻕ ﻭﺩﺭﺍﺴﺔ ﺍﻟﻭﺠﻭﺩ .ﻭﻓﻲ ﺫﻜﺭ ” ﺍﻟﺨﻠﻕ “ ﻓﻲ ﺍ ﻴﺔ ﺘﻬﻴﺌﺔ ﻤﻥ ﺍﷲ ﺘﻌﺎﻟﻰ ﻟﺫﻫﻥ ﺭﺴﻭﻟﻪ ﻭﻨﻔﺴﻪ ﻟﺒﻴﺎﻥ ﺍﻟﻨﻭ ﺍﻟ ﺎﻨﻲ ﻤﻥ ﺍﻟﻘﺭﺍﺀﺓ.
ﺎﻨﻴﺎ :ﺇﻥ ﻤﺼﺎﺩﺭ ﺍﻟﻤﻌﺭﻓﺔ ﺍﻹﻨﺴﺎﻨﻴﺔ ،ﻤﺼﺩﺭﺍﻥ ﻻﺒﺩ ﻤﻥ ﺍﻟﺠﻤﻊ ﺒﻴﻨﻬﻤﺎ ” :ﺍﻟﻘﺭﺁﻥ ﺍﻟﻌﻅﻴﻡ “) (1ﺍﻟﺫﻱ ﺘﻔﻬﻡ ﻤﺩﻟﻭﻻﺘﻪ ﺒﺎﻟﺨﻠﻕ ﻭﺒﺎﻟﻭﺠﻭﺩ ” ،ﺍﻟﻜﻭﻥ “ ﺍﻟﺫﻱ ﻴﻬﺘﺩﻱ ﻓﻲ ﺃﺩﺍﺀ ﻤﻬﺎﻡ ﺍﻟﺨﻼﻓﺔ ﻓﻴﻪ ﻭﺍﻟﻘﻴﺎﻡ ﺒﻤﻘﺘﻀﻴﺎﺕ ﺍ ﻤﺎﻨﺔ ﺒﺎﻟﻘﺭﺁﻥ ﺍﻟﻤﺠﻴﺩ ﻭﻨﻭﺭ ﻫﺩﺍﻴﺘﻪ. ﻭﻭﺴﻴﻠﺔ ﺍﻟﻤﻌﺭﻓﺔ ﻫﻲ ﺍﻟﻘﻠﻡ } ﻋﻠﻡ ﺒﺎﻟﻘﻠﻡ {.
ﺎﻟ ﺎ :ﺇﻥ ﺍﻟﻘﻴﺎﻡ ﺒﺎﻟﻘﺭﺍﺀﺘﻴﻥ ” ﻓﺭ )( 2 ﺇﺫ ﺒﺩﻭﻨﻪ ﻴﻘﻊ ﺍﻟﺨﻠل.
“ ﻨﻬﻤﺎ ﺃﻤﺭﺍﻥ ﺇﻟﻬﻴﺎﻥ ﻭﺍﻟﺠﻤﻊ ﺒﻴﻨﻬﻤﺎ ﻀﺭﻭﺭﻱ
ﺃﻥ ﺍﻟﺠﻤﻊ ﺒﻴﻥ ﺍﻟﻘﺭﺍﺀﺘﻴﻥ ﺸﺭﻁ ﻤﺴﺒﻕ ﻟﻠﺨﺭﻭ ﻤﻥ ﺍ ﻤﻴﺔ ﺍﻟﻔﻜﺭﻴﺔ ﺭﺍﺒﻌﺎ : ﻭﺍﻟﻤﻌﺭﻓﻴﺔ ﻥ ﻫﺫﺍ ﺍﻟﺠﻤﻊ ﺤﻠﻘﺔ ﻤﻥ ﺤﻠﻘﺎﺕ ﺍﻟﺘﺼﻭﺭ ﺍﻹﺴﻼﻤﻲ.
ﺍﻹﺠﺎﺒﺔ ﻋﻥ ﺴﺅﺍل :ﻜﻴﻑ ﻴﺘﻡ ” ﺍﻟﺠﻤﻊ ﺒﻴﻥ ﺍﻟﻘﺭﺍﺀﺘﻴﻥ “ ﻴﻠﺨﺹ ﻭﻓﻲ ﻤﻌﺭ ﺍﻹﺠﺎﺒﺔ ﻓﻲ ﻨﻘﺘﻁﻴﻥ :
ﺍ ﻭﻟﻰ :ﻟﻠﻜﺸﻑ ﻋﻥ ﻤﻨﻬﺠﻴﺔ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻨﺎﻅﻤﺔ ﺒﻴﻥ ﺁﻴﺎﺘﻪ ،ﺍﻟﻤﺴﺘﻭﻋﺒﺔ ﻟﻠﻜﻭﻥ ﻭﺤﺭﻜﺘﻪ ، ﺍﻟﻘﺎﺩﺭﺓ ﻋﻠﻰ ﺇﻗﺎﻤﺘﻪ ﻋﻠﻰ ﻗﻭﺍﻋﺩ ﺍﻟﻬﺩ ﻭﺩﻴﻥ ﺍﻟﺤﻕ.
ﻟﻠﻜﺸﻑ ﻋﻥ ﺍﻟﺘﺩﺍﺨل ﺍﻟﻤﻨﻬﺠﻲ ﺒﻴﻥ ﻗﺭﺍﺀﺓ ﺍﻟﻘﺭﺁﻥ ﻭﻗﺭﺍﺀﺓ ﺍﻟﻜﻭﻥ ،ﻥ ﺍﻟ ﺎﻨﻴﺔ : ﻤﻨﻬﺠﻴﺔ ﺍﻟﻘﺭﺁﻥ ﻫﻲ ﻤﻨﻬﺠﻴﺔ ﺍﻟﻭﺠﻭﺩ. ﻭﺨﻼﺼﺔ ﺍﻟﻨﺘﺎﺌﺞ ﺍﻟﺘﻲ ﻴﻤﻜﻥ ﺃﻥ ﻨﺨﺭ ﺒﻬﺎ ﻤﻥ ﻫﺫ ﺍﻟﻨﻘﺎﻁ ﻫﻲ :
ﻟﻠﻘﻭﺍﻋﺩ ﺍﻟﺘﻲ ﻗﺎﻤﺕ ﻋﻠﻴﻬﺎ ﻨﻅﺭﻴﺔ ” ﺍﻟﺠﻤﻊ ﺒﻴﻥ ﺍﻟﻘﺭﺍﺀﺘﻴﻥ “ ﺃﻭﻻ :ﺃﻨﻪ ﻟﻡ ﻴﺘﻌﺭ ﻭﺍﺴﺘﺸﻬﺎﺩ ﺒ ﻴﺎﺕ ﻤﻥ ﺴﻭﺭﺓ ﺍﻟﻌﻠﻕ ﻭﻤﻥ ﺴﻭﺭﺓ ﺍﻟﻘﻠﻡ ،ﻻ ﺘﻜﻔﻲ ﻟﺒﻨﺎﺀ ” ﻨﻅﺭﻴﺔ “ .ﻭﻗﺩ ﻴﺨﺎﻟﻔﻪ ﻴﺭ ﺒﻘﺭﺍﺀﺓ ﺃﺨﺭ ﻭﻓﻲ ﻜل ﺍ ﺤﻭﺍل ،ﻤﻘﺎﻡ ﺍﻟﻌﻠﻡ ﻭﺍﻟﻤﻌﺭﻓﺔ ﻓﻲ ﺤﺎﺠﺔ ﺇﻟﻰ ﺃﺩﻟﺔ ﺩﺍﻤﻐﺔ. ــــــــــــــــــــــــــــــــــــــــ )(1 ﻤﺼﺩﺭﺍ ﺍﻟﻤﻌﺭﻓﺔ ﻫﻤﺎ :ﺍﻟﻭﺠﻭﺩ ﻭ ” ﺍﻟﻭﺤﻲ “ ﺒﺸﻘﻴﻪ ” ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ “ ﻭﻟﻜﻥ ﺍﻜﺘﻔﻰ ﺒﺫﻜﺭ ﺍﻟﻘﺭﺁﻥ ﻫﻨﺎ .ﻥ ﻤﻘﺎﻡ ﺍﻟﺤﺩﻴﺙ ﻫﻭ ” ﺍﻟﺠﻤﻊ ﺒﻴﻥ ﺍﻟﻘﺭﺍﺀﺘﻴﻥ “ ،ﻭﺍﻟﺴﻨﺔ ﻟﻴﺴﺕ ﻤﺼﺩﺭﺍ ﺇﻨﺸﺎﺌﻴﺎ ﺒل ﻫﻲ ﺘﻔﺴﻴﺭ ﻤﻠﺯﻡ ،ﻜﻤﺎ ﻴﺭ ﺍﻟﻌﻠﻭﺍﻨﻲ. )(2 ﺍﻨﻅﺭ :ﺭﺴﺎﻟﺔ ﺒﻴﻥ ﺍﻟﻘﺭﺍﺀﺘﻴﻥ ،ﺍﻟﻤﺼﺩﺭ ﺍﻟﺴﺎﺒﻕ ،ﺹ 10ﻭﻤﺎ ﺒﻌﺩﻫﺎ.
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ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ” ﺍﻟﻤﺼﻁﻠ ﻭﺍﻟﻤﻔﻬﻭﻡ “ ﻋﻨﺩ ﻁﻪ ﺍﻟﻌﻠﻭﺍﻨﻲ
ﺃﻭﺭﺍﻕ ﻟﻠﻨﻘﺎ
ﺎﻨﻴﺎ :ﺃﻥ ﻜل ﻤﺎ ﺘﻡ ﺇﻨﺠﺎﺯ ﺤﺘﻰ ﺍ ﻥ ﻴﻤﻜﻥ ﻭﻀﻌﻪ ﻓﻲ ﺍﻹﻁﺎﺭ ﺍﻟﻨﻅﺭﻱ ﺤﻴﺙ ﻟﻡ ﻴﺘﻤﻜﻥ ﺃﺤﺩ ﻤﻥ ﺍﻜﺘﺸﺎﻑ ﺍﻟﺘﺩﺍﺨل ﺍﻟﻤﻨﻬﺠﻲ ﺒﻴﻥ ﺍﻟﻘﺭﺍﺀﺘﻴﻥ ﺭ ﻡ ﺍﻟﺩﻋﻭﺍﺕ ﺍﻟﻘﺭﺁﻨﻴﺔ ﺍﻟﻤﺘﻜﺭﺭﺓ ﺇﻟﻰ ﺫﻟﻙ ﺴﻭ ﺒﻌ ﺤﺎﻻﺕ ﻤﺎ ﻴﻌﺭﻑ ” ﺒﺎﻹﻋﺠﺎﺯ ﺍﻟﻌﻠﻤﻲ ﻟﻠﻘﺭﺁﻥ “ ﻭﺍﻟﺘﻲ ﻻ ﺘﺭﻗﻰ ﺇﻟﻰ ﻤﺴﺘﻭ ” ﻨﻅﺭﻴﺔ “.
ﺎﻟ ﺎ :ﺃﻥ ﺍﻟﻀﺭﻭﺭﺓ ” ﺍﻟﻤﻨﻬﺠﻴﺔ ﻭﺍﻟﻤﻌﺭﻓﻴﺔ “ ﺍﻟﺘﻲ ﺘﻔﺭﻀﻬﺎ ” ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ “ ﺘﻘﺘﻀﻲ ﻗﺭﺍﺀﺓ ﺍﻟﻘﺭﺁﻥ ﻗﺭﺍﺀﺓ ﻤﻨﻬﺠﻴﺔ ﻋﺒﺭ ﺠﻤﻴﻊ ﺴﻭﺭ ﻭﺁﻴﺎﺘﻪ ﻭﺍﻟﻘﺭﺍﺀﺍﺕ ﺍﻟﻤﺠﺯﺃﺓ ﻻ ﺘﺴﺎﻋﺩ ﻓﻲ ﻜﺸﻑ ﺍﻟﻌﻼﻗﺔ ﺍﻟﻨﺎﻅﻤﺔ ﺒﻴﻥ ﺁﻴﺎﺕ ﺍﻟﻘﺭﺁﻥ ،ﻭﺒﺎ ﻭﻟﻰ ﻋﻼﻗﺔ ﺍﻟﻘﺭﺁﻥ ﺒﺎﻟﻜﻭﻥ.
ﺭﺍﺒﻌﺎ :ﺇﺫﺍ ﻜﺎﻥ ﺍﻟﻜﺸﻑ ﻋﻥ ﺍﻟﻨﺎﻅﻡ ﺍﻟﻤﻨﻬﺠﻲ ﻻ ﻴﺘﻡ ﺇﻻ ﻋﺒﺭ ﻗﺭﺍﺀﺓ ﺴﻠﻴﻤﺔ ﻓ ﻥ ﺴﻼﻤﺔ ﺍﻟﻘﺭﺍﺀﺓ ﻻ ﺘﺘﻡ ﺇﻻ ﺒﻌﻘل ﺴﻠﻴﻡ .ﻭﻤﻥ ﻫﻨﺎ ﻨﺭ ﺃﻥ ﺒﻨﺎﺀ ﺍﻟﺭﻜﻥ ﺍﻟ ﺎﻨﻲ ﺃﻱ ” ﺒﻨﺎﺀ ﺍﻟﻨﻅﺎﻡ ﺍﻟﻤﻌﺭﻓﻲ ﺍﻹﺴﻼﻤﻲ ﺒﻤﺤﻭﺭﻴﻪ “ ﺴﺎﺒﻕ ﻟﻠﺭﻜﻥ ﺍ ﻭل ﺃﻱ ” ﺍﻟﺠﻤﻊ ﺒﻴﻥ ﺍﻟﻘﺭﺍﺀﺘﻴﻥ “ ﺍﻟﺘﻲ ﺘﻌﺘﻤﺩ ﻋﻠﻰ ﺍﻟﻘﺭﺍﺀﺘﻴﻥ .ﻭﻫﺫ ﺍﻟﻨﻘﻁﺔ ﻗﺩ ﺘﻜﻭﻥ ﻤﻔﻴﺩﺓ ﻓﻲ ﺘﺤﺩﻴﺩ )( 1 ﺍ ﻭﻟﻭﻴﺎﺕ .ﻭﻤﻥ ﻫﻨﺎ ﻨﺎﺩ ﺍﻟﺒﻌ ﺒﺄﺴﻠﻤﺔ ﺍﻟﻌﻠﻤﺎﺀ ﻭﻟﻴﺴﺕ ﺍﻟﻌﻠﻭﻡ.
ﻜﻤﺎ ﻤﺭ ﺫﻜﺭ ﻓﺄﻥ ﺍﻟﻌﻠﻭﺍﻨﻲ ﻟﻡ ﻴﺘﻌﺭ ﻟﻘﻭﺍﻋﺩ ” ﺍﻟﻨﻅﺭﻴﺔ “ ،ﻤﻊ ﺫﻟﻙ ﺇﻨﻪ ﺩﻋﺎ ﺇﻟﻰ ﺘﺠﺎﻭﺯ ﻤﺭﺤﻠﺔ ﺍﻟﺘﻨﻅﻴﺭ ﻨﺤﻭ ﺍﻟﺘﻁﺒﻴﻘﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ .ﻡ ﺃﺸﺎﺭ ﺇﻟﻰ ﺃﻥ ﺍﻟﺒﺩﺍﻴﺔ ﺴﺘﻜﻭﻥ ﺒﺎﻜﺘﺸﺎﻑ ﺍﻟﻌﻼﻗﺔ ﺍﻟﻤﻨﻬﺠﻴﺔ ﺒﻴﻥ ﺍﻟﻨﺎﻅﻡ ﺍﻟﻤﻨﻬﺠﻲ ﻴﺎﺕ ﺍﻟﻘﺭﺁﻥ ﻤﻥ ﻨﺎﺤﻴﺔ ﻭﺒﻴﻥ ﺍﻟﻘﻭﺍﻨﻴﻥ ﺍﻟﻤﺒ ﻭ ﺔ ﻓﻲ ﺍﻟﻭﺠﻭﺩ ﻭﺤﺭﻜﺘﻪ ﻤﻥ ﻨﺎﺤﻴﺔ ﺎﻨﻴﺔ (2).ﻭﻤﻥ ﻫﻨﺎ ﻨﺭ ﺃﻥ ﺍﻟﻌﻠﻭﺍﻨﻲ -ﻭﺇﻥ ﻜﺎﻥ ﻴﻨﻁﻠﻕ ﻤﻥ ﻤﺠﻬﻭﺩﺍﺕ ﺴﺎﺒﻘﻴﻪ ﻓﻲ ﻫﺫﺍ ﺍﻟﻤﺠﺎل -ﺇﻻ ﺃﻨﻪ ﻴﺭﻜﺯ ﺒﺸﻜل ﺃﻜﺒﺭ ﻋﻠﻰ ﺍﺒﺘﻜﺎﺭ ﻤﻨﺎﻫﺞ ﻭﻁﺭﻕ ﻓﻌﺎﻟﺔ ﻟﻠﻜﺸﻑ ﻋﻥ ﻤﻜﻨﻭﻨﺎﺕ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻭﺃﺴﺭﺍﺭ ﻓﻲ ﻤﺠﺎل ﺍﻟﻌﻠﻭﻡ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻭﺨﺎﺼﺔ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﻤﻨﻬﺠﻴﺔ .ﻜﻤﺎ ﺘﻡ ﺫﻟﻙ ﻓﻲ ﻤﺠﺎل ﺍﻟﻌﻠﻭﻡ ﺍﻟﺸﺭﻋﻴﺔ ﻭﻴﺭ ﺃﻥ ﺍﻟﺴﺒﻴل ﺇﻟﻰ ﺫﻟﻙ ﻫﻭ ﺍﻟﻌﻤل ﻤﻥ ﺨﻼل ﺍﻟﺩﻋﺎﺌﻡ ﺍﻟﺴﺕ ﻹﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ﺍﻟﺘﻲ ﻤﺭ ﺫﻜﺭﻫﺎ.
ــــــــــــــــــــــــــــــــــــــــ
)(1 ﺍﻨﻅﺭ :ﻋﺒﻴﺩ ﺤﺴﻨﺔ ،ﻋﻤﺭ ،ﺘﺄﻤﻼﺕ ﻓﻲ ﺍﻟﻭﺍﻗﻊ ﺍﻹﺴﻼﻤﻲ ﺍﻟﻤﻌﺎﺼﺭ ،ﺍﻟﻤﻜﺘﺏ ﺍﻹﺴﻼﻤﻲ ،ﺒﻴﺭﻭﺕ 1990 ،ﻡ .ﺹ .88ﺤﻴﺙ ﻗﺎل " :ﺍﻟﻁﺭ ﺍﻟﺼﺤﻴ ﻫﻭ ﺇﺴﻼﻤﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ﻭﻟﻴﺱ ﺃﺴﻠﻤﺔ ﺍﻟﻌﻠﻭﻡ ﻓ ﺫﺍ ﺘﺤﻘﻕ ﺍﻟﻌﻠﻤﺎﺀ ﺒﺎﻟﻘﻴﻡ ﺍﻹﺴﻼﻤﻴﺔ ﺠﺎﺀﺕ ﺍﻟﻌﻠﻭﻡ ﻨﺘﻴﺠﺔ ﻁﺒﻴﻌﻴﺔ ﻟﺫﻟﻙ. )(2 ﺍﻨﻅﺭ :ﺍﻟﺠﻤﻊ ﺒﻴﻥ ﺍﻟﻘﺭﺍﺀﺘﻴﻥ ،ﺍﻟﻤﺼﺩﺭ ﺍﻟﺴﺎﺒﻕ ﺹ .18
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ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﺇﺒﺭﺍﻫﻴﻡ ﺁﺩﻡ ﺃﺤﻤﺩ ﺸﻭﻗﺎﺭ
ﻭﺃﻫﻡ ﺍﻟﻤﺠﻬﻭﺩﺍﺕ ﺍﻟﺘﻲ ﺃﺸﺎﺭ ﺇﻟﻴﻬﺎ ﺍﻟﻌﻠﻭﺍﻨﻲ ﻭﻭﺼﻔﻬﺎ ﺒﺄﻨﻬﺎ ﻭﻀﻌﺕ ﻤﻌﺎﻟﻤﺎ ﻟﻤﻨﻬﺞ ﺍﻟﺠﻤﻊ ﺒﻴﻥ ﺍﻟﻘﺭﺍﺀﺘﻴﻥ ﺃﻭ ﻗﺎﻤﺕ ﺒﺒﻠﻭﺭﺘﻬﺎ ﻭﺇﻋﺎﺩﺓ ﺒﻨﺎﺌﻬﺎ ﻤﻥ ﺠﺩﻴﺩ ﻤﺠﻬﻭﺩﺍﻥ :
) (1ﻤﺠﻬﻭﺩﺍﺕ ﺍﻟﺤﺎﺭﺙ ﺍﻟﻤﺤﺎﺴﺒﻲ ]ﺕ 243ﻫـ[) ، (1ﻭﺨﺎﺼﺔ ﻓﻲ ﻜﺘﺎﺒﻴﻪ ” ﺍﻟﻌﻘل “ ﻭ ” ﻓﻬﻡ ﺍﻟﻘﺭﺁﻥ “ (2).ﺤﻴﺙ ﻅﻬﺭ ﻓﻴﻬﻤﺎ ﺍﻟﻤﻌﺎﻟﻡ ﺍ ﻭﻟﻴﺔ ﻟﻨﻅﺭﻴﺔ ” ﺍﻟﺠﻤﻊ ﺒﻴﻥ ﺍﻟﻘﺭﺍﺀﺘﻴﻥ “ ﻋﻠﻰ ﻤﺎ ﺫﻫﺏ ﺇﻟﻴﻪ ﺍﻟﻌﻠﻭﺍﻨﻲ. ) (2ﻤﺠﻬـﻭﺩﺍﺕ ﻤﺤﻤﺩ ﺃﺒﻲ ﺍﻟﻘﺎﺴﻡ ﺤـﺎ ﺤﻤﺩ .ﻭﻻ ﺴﻴﻤﺎ ﻓﻲ ﻜﺘﺎﺒﻪ ” ﺍﻟﻌﺎﻟﻤﻴﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻟ ﺎﻨﻴﺔ “ ﻭﺩﺭﺍﺴﺘﻴﻪ ” ﻤﻨﻬﺠﻴﺔ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻤﻌﺭﻓﻴﺔ “ ﻭ ” ﺍ ﺯﻤﺔ ﺍﻟﻔﻜﺭﻴﺔ ﻓﻲ ﺍﻟﻭﺍﻗﻊ ﺍﻟﻌﺭﺒﻲ ﺍﻟﺭﺍﻫﻥ “ .ﺤﻴـﺙ ﺘﻤﻜـﻥ ﺃﺒـﻭ ﺍﻟﻘﺎﺴـﻡ ﻤﻥ ﺨﻼل ﻫﺫ ﺍﻟﻤﺠﻬــﻭﺩﺍﺕ ﻤﻥ ﺇﻋـﺎﺩﺓ ﺒﻨـﺎﺀ ” ﺍﻟﻨﻅﺭﻴﺔ “ ﻭﺒﻠﻭﺭﺘﻬﺎ ﻓﻲ ﺇﻁﺎﺭ ﺍﻟﺴﻘﻑ ﺍﻟﻤﻌﺭﻓﻲ ﺍﻟﺭﺍﻫﻥ -ﻜﻤﺎ ﻴﺭ ﺍﻟﻌﻠﻭﺍﻨﻲ.
ﻭﺒﻬﺫ ﺍﻹﺤﺎﻟﺔ ﺍﻗﺘﻀﺕ ﺍﻟﻌﻭﺩﺓ ﺇﻟﻰ ﺘﻠﻙ ﺍﻟﻤﺼﺎﺩﺭ ﻤﻥ ﺃﺠل ﺍﻟﻭﻗﻭﻑ ﻋﻠﻰ ﺃﺴﺱ ﺍﻟﻨﻅﺭﻴﺔ ﻭﻗﺩ ﺠﺎﺀ ﺍﻟﺘﺭﻜﻴﺯ ﻋﻠﻰ ﻫﺫ ﺍ ﺴﺱ ﻤﺭﻴﻥ :
ﺍ ﻭل :ﺇﻥ ﺨﺎﺼﻴﺔ ” ﺍﻟﻤﻨﻬﺠﻴﺔ “ ﻭ ” ﺍﻟﻤﻌﺭﻓﻴﺔ “ ﺍﻟﺘﻲ ﺘﺘﺼﻑ ﺒﻬﺎ ” ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ “ ﺘﻘﺘﻀﻲ ﺍﻟﻤﺭﺍﺠﻌﺔ ﻭﺇﺭﺠﺎ ﺍﻟﻅﻭﺍﻫﺭ ﺇﻟﻰ ﻤﺼﺎﺩﺭﻫﺎ ﻗﺒل ﺍﻟﺒﻨﺎﺀ ﻋﻠﻴﻬﺎ ﻤﻥ ﺃﺠل ﺴﻼﻤﺔ ﺒﻨﺎﺀ ﺍﻟﺘﺭﺍﻜﻡ ﺍﻟﻤﻌﺭﻓﻲ.
ﺍﻟ ﺎﻨﻲ :ﺇﻥ ﻓﻲ ﺍﻜﺘﺸﺎﻑ ﺍ ﺴﺱ ﻭﺍﻟﻘﻭﺍﻋﺩ ﺍﻟﺘﻲ ﺘﻘﻭﻡ ﻋﻠﻴﻬﺎ ﻨﻅﺭﻴﺔ ﺍﻟﺠﻤﻊ ﺒﻴﻥ ﺍﻟﻘﺭﺍﺀﺘﻴﻥ ﺍﻜﺘﺸﺎﻑ ﻟﻠﻨﺎﻅﻡ ﺍﻟﻤﻨﻬﺠﻲ ﺍﻟﺭﺍﺒﻁ ﺒﻴﻥ ﺍ ﻴﺎﺕ ﺍﻟﻤﺘﻌﻠﻘﺔ ﺒﺎﻟﻅﺎﻫﺭﺓ. ﺒﺎﻋﺘﺒﺎﺭ ﺃﻥ ﺍﻟﻨﻅﺭﻴﺔ ﻴﻔﺘﺭ ﺃﻨﻬﺎ ﻗﺩ ﺒﻨﻴﺕ ﻤﻥ ﺨﻼل ﺍﻟﻤﻨﻬﺠﻴﺔ ﺍﻟﻘﺭﺁﻨﻴﺔ. ﻭﻟﻨﻌﺩ ﺍ ﻥ ﺇﻟﻰ ﺍﻟﺒﺤﺙ ﻋﻥ ﻗﻭﺍﻋﺩ ﺍﻟﻨﻅﺭﻴﺔ ﻤﻥ ﺨﻼل ﺍﻟﻤﺼﺩﺭﻴﻥ ﺍﻟﺴﺎﺒﻘﻴﻥ.
ــــــــــــــــــــــــــــــــــــــــ )(1 ﻫﻭ ﺍﻟﺤﺎﺭﺙ ﺒﻥ ﺃﺴﺩ ﺍﻟﻤﺤﺎﺴﺒﻲ ،ﺍﻟﺒﺼﺭﻱ ﺍﻟﻤﻭﻟﺩ ،ﺍﻟﺒﻐﺩﺍﺩﻱ ﺍﻟﻤﻨﺯل ،ﻭﻟﺩ ﺤﻭﺍﻟﻲ 165ﻫـ ﻭﺘﻭﻓﻲ 243ﻫـ ﻟﻪ ﻤﺅﻟﻔﺎﺘﻪ ﻋﺩﻴﺩﺓ ﻤﻁﺒﻭﻋﺔ ،ﻭﻋﺭﻑ ﺒﺎﻟﻤﺤﺎﺴﺒﻲ ﻟﻜ ﺭﺓ ﻤﺤﺎﺴﺒﺘﻪ ﻟﻨﻔﺴﻪ .ﺭﺍﺠﻊ :ﻁﺘﺎﺏ ﺸﺭﻑ ﺍﻟﻌﻘل ﻭﻤﺎﻫﻴﺘﻪ ،ﻟﻠﺤﺎﺭﺙ ﺍﻟﻤﺤﺎﺴﺒﻲ ﻭﺃﺒﻲ ﺤﺎﻤﺩ ﺍﻟﻐﺯﺍﻟﻲ ، ﺘﺤﻘﻴﻕ :ﻤﺼﻁﻔﻰ ﻋﺒﺩ ﺍﻟﻘﺎﺩﺭ ﻋﻁﺎ .ﺩﺍﺭ ﺍﻟﻜﺘﺏ ﺍﻟﻌﻠﻤﻴﺔ ،ﺒﻴﺭﻭﺕ 1986 ،ﻡ. )(2 ﻗﺎﻡ ﺒﺘﺤﻘﻴﻕ ﻜﺘﺎﺒﻲ )ﺍﻟﻌﻘل ﺃﻭ ﻤﺎﻫﻴﺔ ﺍﻟﻌﻘل( ﻭ )ﻓﻬﻡ ﺍﻟﻘﺭﺁﻥ( ﺤﺴﻴﻥ ﺍﻟﻘﻭﺘﻠﻲ ﻭﺠﻤﻌﻬﻤﺎ ﺒﻌﻨﻭﺍﻥ )ﺍﻟﻌﻘل ﻭﻓﻬﻡ ﺍﻟﻘﺭﺁﻥ( ﻓﻅﻥ ﺍﻟﺒﻌ ﺃﻨﻪ ﻜﺘﺎﺏ ﻭﺍﺤﺩ ﻟﻠﺤﺎﺭﺙ ﺍﻟﻤﺤﺎﺴﺒﻲ .ﻭﻓﻲ ﺍﻟﻭﺍﻗﻊ ﻫﻤﺎ ﻜﺘﺎﺒﺎﻥ ﻟﻪ .ﻭﻫﺫﺍ ﺍﻟﻜﺘﺎﺏ ﺇﺼﺩﺍﺭ ﺩﺍﺭ ﺍﻟﻜﻨﺩﻱ ،ﺒﻴﺭﻭﺕ 1982 ،ﻡ.
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ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ” ﺍﻟﻤﺼﻁﻠ ﻭﺍﻟﻤﻔﻬﻭﻡ “ ﻋﻨﺩ ﻁﻪ ﺍﻟﻌﻠﻭﺍﻨﻲ
ﺃﻭﺭﺍﻕ ﻟﻠﻨﻘﺎ
) (1ﺠﻬﻭﺩ ﺍﻟﻤﺤﺎﺴﺒﻲ ﻓﻲ ﺍﻟﺠﻤﻊ ﺒﻴﻥ ﺍﻟﻘﺭﺍﺀﺘﻴﻥ : ﻴﺒﺩﻭ ﺃﻥ ﺍﻟﻤﺤﺎﺴﺒﻲ ﻗﺩ ﻋﺎ ﻓﻲ ﻋﺼﺭ ﻜﺎﻨﺕ ﺍ ﺤﻭﺍل ﻓﻴﻪ ﺃﺸﺒﻪ ﺒﻤﺎ ﻨﺤﻥ ﻋﻠﻴﻪ ﺍﻟﻴﻭﻡ .ﻓﻘﺩ ﻭﺼﻑ ﺃﺤﻭﺍل ﻋﺼﺭ ﻭﺼﻔﺎ ﺩﻗﻴﻘﺎ ﻓﻲ ﻜﺘﺎﺏ ” ﺍﻟﻨﺼﺎﺌ ﺃﻭ ﺍﻟﻭﺼﺎﻴﺎ “ ﻭﻫﻭ ﻴﺫﻜﺭ ﻓﻲ ﺫﻟﻙ ﺃﻤﻭﺭﺍ ﻜﺄﻨﻪ ﻴﺼﻑ ﺃﺤﻭﺍل ﺍ ﻤﺔ ﺍﻟﻴﻭﻡ ﻭﺤﻭﺍﺩﺙ ﺘﻘﻊ ﻓﻲ ﺃﺭ ﺍﻹﺴﻼﻡ ﺍ ﻥ ،ﺤﻴﺙ ﻗﺎل ” :ﺇﻨﻲ ﺘﺩﺒﺭﺕ ﺃﺤﻭﺍﻟﻨﺎ ﻓﻲ ﺩﻫﺭﻨﺎ ﻫﺫﺍ ،ﻓﺄﻁﻠﺕ ﻓﻴﻪ ﺍﻟﺘﻔﻜﺭ ،ﻓﺭﺃﻴﺕ ﺯﻤﺎﻨﺎ ﻤﺴﺘﺼﻌﺒﺎ ،ﻗﺩ ﺘﺒﺩﻟﺕ ﻓﻴﻪ ﺸﺭﺍﺌﻊ ﺍﻹﻴﻤﺎﻥ ،ﻭﺍﻨﺘﻘﻀﺕ ﻓﻴﻪ ﻋﺭ ﺍﻹﺴﻼﻡ ﻭﺘﻐﻴﺭﺕ ﻓﻴﻪ ﻤﻌﺎﻟﻡ ﺍﻟﺩﻴﻥ ،ﻭﺭﺃﻴﺕ ﻓﺘﻨﺎ ﻤﺘﺭﺍﻜﻤﺔ ﻴﺤﺎﺭ ﻓﻴﻬﺎ ﺍﻟﻠﺒﻴﺏ ،ﻭﺭﺃﻴﺕ ﻫﻭ ﺎﻟﺒﺎ ،ﻭﻋﺩﻭﺍ ﻤﺴﺘﻜﻠﺒﺎ ﻭﺃﻨﻔﺴﺎ ﻭﺍﻟﻬﺔ ﻋﻥ ﺍﻟﺘﻔﻜﻴﺭ “ (1).ﻫﺫﺍ ﺭﺃﻴﻪ ﻓﻲ ﺃﺤﻭﺍل ﻋﺼﺭ ﻓﻲ ﺃﻭﺍﺨﺭ ﺍﻟﻘﺭﻥ ﺍﻟ ﺎﻨﻲ ﻭﺃﻭﺍﺌل ﺍﻟ ﺎﻟﺙ ﺍﻟﻬﺠﺭﻴﻴﻥ .ﻭﻗﺩ ﻴﺸﻴﺭ ﺒﺒﻌ ﻫﺫ ﺍﻟﻜﻠﻤﺎﺕ ﺇﻟﻰ ﺍﻟﺤﻭﺍﺩﺙ ﺍﻟﺘﻲ ﻭﻗﻌﺕ ﺒﻴﻥ ﺍ ﻤﻴﻥ ﻭﺍﻟﻤﺄﻤﻭﻥ) (2ﺤﻭل ﺍﻟﺴﻠﻁﺔ ،ﻡ ﺍﻟﻔﺘﻨﺔ ﺍﻟﺘﻲ ﺤﺩ ﺕ ﻟﻠﻌﻠﻤﺎﺀ ﻋﻨﺩﻤﺎ ﺍﺴﺘﻘﺭﺕ ﺍ ﻤﻭﺭ ﻓﻲ ﻴﺩ ﺍﻟﻤﻌﺘﺯﻟﺔ.
ﻭﻴﺭ ﺃﻥ ﻫﺫ ﺍ ﺤﻭﺍل ﺍﻟﺴﻴﺌﺔ ﺴﺒﺒﻬﺎ ﺨﺭﺍﺏ ﺍﻟﻀﻤﺎﺌﺭ ،ﻭﺍﻟﺨﺭﻭ ﻋﻥ ﻤﻨﻬﺞ ﺍﻟﺴﻠﻑ ” ،ﻓﺎﻟﻀﻤﺎﺌﺭ ﻭﺍ ﺤﻭﺍل ﻓﻲ ﺩﻫﺭﻨﺎ ﺒﺨﻼﻑ ﺃﺤﻭﺍل ﺍﻟﺴﻠﻑ ﻭﻀﻤﺎﺌﺭﻫﺎ “ ﻭﺒﺎﻟﺘﺎﻟﻲ ﻴﺼﺒ ﺘﺼﻔﻴﺔ ﺍﻟﻀﻤﻴﺭ ﻜﻤﺎ ﻜﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻠﻑ ﺍﻟﺼﺎﻟ ﻫﻭ ﺍﻟﻤﺨﺭ ﻤﻥ ﺘﻠﻙ ﺍﻟﻔﺘﻥ ﺍﻟﺘﻲ ﺃﺸﺎﺭ ﺇﻟﻴﻬﺎ.
ﻭﻤﻤﺎ ﻴﺩﻋﻭﺍ ﻟﻠﻌﺠﺏ ﻭﺍﻟﻐﺭﺍﺒﺔ ﺃﻥ ﻴﻜﻭﻥ ﺍﻟﻤﺤﺎﺴﺒﻲ -ﻤﻥ ﺍﻟﻨﺎﺤﻴﺔ ﺍﻟﻌﻠﻤﻴﺔ -ﻓﻘﻴﻬﺎ ، ﻭﻤﺤﺩ ﺎ ﻤﺘﻜﻠﻤﺎ ،ﻭﺼﻭﻓﻴﺎ ،ﻓﻲ ﺁﻥ ﻭﺍﺤﺩ! .ﻓﻘﺩ ﻭﺼﻔﻪ ﺍﻟﺘﻤﻴﻤﻲ ﺒﺄﻨﻪ ” ﺇﻤﺎﻡ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻓﻲ ﺍﻟﻔﻘﻪ ﻭﺍﻟﺘﺼﻭﻑ ﻭﺍﻟﺤﺩﻴﺙ ﻭﻋﻠﻡ ﺍﻟﻜﻼﻡ “) (1ﻭﻫﺫ ﺍ ﻭﺼﺎﻑ ﻗل ﻤﺎ ﺍﺠﺘﻤﻌﺕ ﻓﻲ ﺸﺨﺹ ﻭﺍﺤﺩ ﻓﻲ ﻤ ل ﺍﻟﻅﺭﻭﻑ ﺍﻟﺘﻲ ﻋﺎ ﻓﻴﻬﺎ ﺍﻟﻤﺤﺎﺴﺒﻲ ﻥ ﺘﻌﺼﺏ ﺃﻫل ﻜل ﻓﻥ
ــــــــــــــــــــــــــــــــــــــــ )(1 ﻋﻥ ﻜﺘﺎﺏ ﺍﻟﻌﻘل ﻭﻓﻬﻡ ﺍﻟﻘﺭﺁﻥ ،ﺘﺤﻘﻴﻕ ﺤﺴﻴﻥ ﺍﻟﻘﻭﺘﻠﻰ ،ﺩﺍﺭ ﺍﻟﻜﻨﺩﻱ ،ﺒﻴﺭﻭﺕ ، 1982ﻡ ،ﺹ .26 )(2 ﺍ ﻤﻴﻥ ﻭﺍﻟﻤﺄﻤﻭﻥ ﻫﻤﺎ ﻭﻟﺩﺍ ﻫﺎﺭﻭﻥ ﺍﻟﺭﺸﻴﺩ ،ﻭﻗﺩ ﻜﺎﻥ ﺍﻟﻤﺄﻤﻭﻥ ﻭﻟﻴﺎ ﻟﻌﻬﺩ ﺃﺨﻴﻪ ﺍﻟﺨﻠﻴﻔﺔ ﺍ ﻤﻴﻥ ﻓﺄﺼﺭ ﻋﻠﻰ ﺍﻨﺘﺯﺍ ﺍﻟﺴﻠﻁﺔ ﻤﻨﻪ ﻓﻨﺸﺒﺕ ﺒﻴﻨﻬﻤﺎ ﻤﻌﺎﺭﻙ ﻁﺎﺤﻨﺔ ﺍﻨﺘﻬﺕ ﺒﻘﺘل ﺍ ﻤﻴﻥ. )(1 ﺍﻨﻅﺭ :ﺍﻟﻘﺸﻴﺭﻱ ،ﺍﻟﺭﺴﺎﻟﺔ ﺍﻟﻘﺸﻴﺭﻴﺔ ،ﻁ ، 1ﺹ ، 72ﻋﻥ ﺍﻟﻤﺼﺩﺭ ﺍﻟﺴﺎﺒﻕ ، ﺹ 33ﻭﻤﺎ ﺒﻌﺩﻫﺎ.
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ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﺇﺒﺭﺍﻫﻴﻡ ﺁﺩﻡ ﺃﺤﻤﺩ ﺸﻭﻗﺎﺭ
ﺒﻤﺎ ﻟﺩﻴﻬﻡ ﻴﺤﻭل ﺩﻭﻥ ﺍﻟﻭﻟﻭ ﻓﻲ ﻓﻨﻭﻥ ﺃﺨﺭ ،ﻭ ﻥ ﺍﻟﻤﺤﺎﺴﺒﻲ ﺘﻘﻠﺏ ﻓﻲ ﻜل ﻫﺫ ﺍﻟﻌﻠﻭﻡ ﻤﺘﺨﺫﺍ ﻤﻨﻬﺞ ﺍﻟﻨﻘﺩ ﻭﺍﻟﺘﺠﺎﻭﺯ ﻓﻘﺩ ﺃﺨﺫ ﻋﻠﻰ ﺃﻫل ﻜل ﻓﻥ ﺒﻤﺎ ﻴﺴﻤﻴﻪ ” ﺍﻟﻐﺭﺓ “ ﺃﻭ ﺍﻟﻐﺭﻭﺭ ﺒﺤﻭﺯ ﺒﻌ ﺠﻭﺍﻨﺏ ﺍﻟﻤﻌﺭﻓﺔ.
ﻓﻘﺩ ﺃﻨﻜﺭ ﻋﻠﻰ ﺍﻟﻔﻘﻬﺎﺀ ﺇ ﻔﺎﻟﻬﻡ ﻟﻌﻠﻭﻡ ﺍﻟﻘﻠﺏ ﻭﺍ ﺭﺍﺭﻫﻡ ﺒﺎﻟﻔﻘﻪ ﻓﻲ ﻋﻠﻡ ﺍﻟﺤﻼل ﻭﺍﻟﺤﺭﺍﻡ ﻭﺍﻟﻔﺘﻴﺎ ﻭﺍﻟﻘﻀﺎﺀ ،ﻭﺃﺨﺫ ﻋﻠﻰ ﺍﻟﺼﻭﻓﻴﺔ ﺘﺠﺎﻫﻠﻬﻡ ﻟﻠﻨﺹ ﻭﺍﻟﻌﻘل ﻤﻌﺎ ﻓﺄﺩ ﺫﻟﻙ ﺒﺒﻌﻀﻬﻡ ﺇﻟﻰ ﺍﻻﺭﺘﻤﺎﺀ ﻓﻲ ﺃﺤﻀﺎﻥ ﺍﻟﺤﻠﻭل ﻭﺍﻻﺘﺤﺎﺩ .ﻭﻨﻌﻰ ﻋﻠﻰ ﺍﻟﻤﺤﺩ ﻴﻥ ” ﺘﻌﺼﺒﻬﻡ ﻟﻠﻤﻨﻘﻭل ﻭﺭﻓﻀﻬﻡ ﻟﻠﻤﻌﻘﻭل“.
ﻭﺃﺨﺫ ﻋﻠﻰ ﺍﻟﻤﺘﻜﻠﻤﻴﻥ ﺭﻭﺭﻫﻡ ﺒﻤﻌﺭﻓﺔ ﺩﻗﺎﺌﻕ ﻋﻠﻡ ﺍﻟﻜﻼﻡ ﻭﺍﻟﺠﺩل ﻭﺘﺠﺎﻫﻠﻬﻡ ﻟﻜﺘﺎﺏ ﺍﷲ ﺍﻟﻜﺭﻴﻡ ،ﻭﻴﺭ ﺃﻥ ” ﺠﻤﻭﺩ ﺍﻟﻤﺤﺩ ﻴﻥ ﻭﺍﻟﻔﻘﻬﺎﺀ ﻋﻨﺩ ﺍﻟﻨﺼﻭﺹ ﻭﺸﺩﺘﻬﻡ ﻓﻲ ﺍ ﺨﺫ ﺒﻅﻭﺍﻫﺭﻫﺎ ﺇﻨﻤﺎ ﻴﺤﺠﺏ ﻋﻥ ﺃﻋﻴﻨﻬﻡ ﺁﻓﺎﻗﺎ ﺭﺤﺒﺔ ﻤﻥ ﺍﻟﻔﻬﻡ ﻜﺎﻥ ﻤﻥ ﺍﻟﻤﻤﻜﻥ ﺍﻟﻭﺼﻭل )( 2 ﺇﻟﻴﻬﺎ ﻟﻭ ﺍﻁﺭﺤﻭﺍ ﺘﺤﻔﻅﻬﻡ ﺍﻟﺫﻱ ﻻ ﻤﺒﺭﺭ ﻟﻪ “.
ﻭﺨﺭ ﺍﻟﻤﺤﺎﺴﺒﻲ ﺒﻤﻨﻬﺠﻪ ﺍﻟﻨﺎﻗﺩ ﻟﻜل ﺍ ﻁﺭﺍﻑ ﺒﻤﻭﻗﻑ ﻤﻌﺘﺩل ،ﺨﻼﺼﺘﻪ ﺍﻟﺠﻤﻊ ﺒﻴﻥ ﺍﻟﻤﻌﻘﻭل ﻭﺍﻟﻤﻨﻘﻭل ،ﻭﺃﻗﺎﻡ ﻤﻨﻬﺠﻪ ﻋﻠﻰ ﻼ ﺔ ﺃﺭﻜﺎﻥ -ﺍﻟﺘﻤﺴﻙ ﺒﻜﺘﺎﺏ ﺍﷲ ﻭﺴﻨﺔ ﺭﺴﻭﻟﻪ - -ﻡ ﺍﻟﻌﻘل ﻡ ﺍﻟﻌﻠﻡ .ﻭﻫﻭ ﻴﺅﻜﺩ ﻫﺫﺍ ﺍﻟﻤﻨﻬﺞ ﻓﻴﻘﻭل ” :ﻜل ﺯﺍﻫﺩ ﺯﻫﺩ ﻋﻠﻰ ﻗﺩﺭ ﻤﻌﺭﻓﺘﻪ ،ﻭﻤﻌﺭﻓﺘﻪ ﻋﻠﻰ ﻗﺩﺭ ﻋﻘﻠﻪ ،ﻭﻋﻘﻠﻪ ﻋﻠﻰ ﻗﺩﺭ ﻗﻭﺓ ﺇﻴﻤﺎﻨﻪ “ .ﺇﺫﺍ ﻗﻭﺓ ﺍﻹﻴﻤﺎﻥ ﻫﻲ ﺍﻟﺘﻲ ﺘﺤﻜﻡ ﺍﻟﻌﻘل ﻭﺘﻭﺠﻬﻪ ،ﻭﻴﻘﻭل ” :ﻤﺎ ﻋﺭﻑ ﺍﷲ ﺇﻻ ﺒﺎﻟﻌﻘل ،ﻭﻻ ﺃﻁﻴﻊ ﺇﻻ ﺒﺎﻟﻌﻠﻡ“ .ﻤﻊ ﻫﺫﺍ ﻓﻘﺩ ﻜﺎﻥ ﺍﻟﺭﺠل ﺼﻭﻓﻴﺎ ﻋﺭﻑ ﺒﺎﻟﺯﻫﺩ ﻭﺍﻟﺘﻘﻭ ﻭﺸﺩﺓ ﻤﺤﺎﺴﺒﺘﻪ ﻟﻠﻨﻔﺱ ﺤﺘﻰ ﻋﺭﻑ ”ﺒﺎﻟﻤﺤﺎﺴﺒﻲ “ ،ﻭﻟﻜﻨﻪ ﻤﺯ ﺍﻟﺘﺼﻭﻑ ﺒﺎﻟﻔﻘﻪ ﻟﻴﻜﻭﻥ )( 1 ﻤﻴﺯﺍﻨﺎ ﺇﺴﻼﻤﻴﺎ ﻭﻤﺯﺠﻪ ﺒﺎﻟﻌﻘل ﻟﻴﻜﻭﻥ ﻤﻴﺯﺍﻨﺎ ﺇﻨﺴﺎﻨﻴﺎ.
ــــــــــــــــــــــــــــــــــــــــ )(2 )(1
ﺍﻨﻅﺭ :ﺍﻟﻌﻘل ﻭﻓﻬﻡ ﺍﻟﻘﺭﺁﻥ ،ﺍﻟﻤﺼﺩﺭ ﺍﻟﺴﺎﺒﻕ 29ﻭﻤﺎ ﺒﻌﺩﻫﺎ. ﺍﻟﻤﺼﺩﺭ ﺍﻟﺴﺎﺒﻕ ﺹ .99 168
ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ” ﺍﻟﻤﺼﻁﻠ ﻭﺍﻟﻤﻔﻬﻭﻡ “ ﻋﻨﺩ ﻁﻪ ﺍﻟﻌﻠﻭﺍﻨﻲ
ﺃﻭﺭﺍﻕ ﻟﻠﻨﻘﺎ
ﻭﻋﻨﺩﻤﺎ ﺨﺎ ﻓﻲ ﻋﻠﻡ ﺍﻟﻜﻼﻡ ﺍﺘﺨﺫ ﻭﺴﻴﻠﺔ ﻟﻠﺩﻓﺎ ﻋﻥ ﺍﻟﺩﻴﻥ ﻭﻤﺤﺎﺭﺒﺔ ﺍﻟﺨﺼﻭﻡ ﺒﻨﻔﺱ ﻨﻭ ﺍﻟﺴﻼ .ﻭﻴﺭ ﺍﺒﻥ ﺍ ﻴﺭ ﺃﻥ ” ﺍﻟﻤﺤﺎﺴﺒﻲ ﺃﻭل ﻤﻥ ﺘﻜﻠﻡ ﻓﻲ ﺇ ﺒﺎﺕ ﺍﻟﺼﻔﺎﺕ )( 2 “. ﻭﺃﺴﺱ ﺒﺫﻟﻙ ” ﻤﺩﺭﺴﺔ ﺍﻟﺼﻔﺎﺘﻴﺔ “ ﺍﻟﺘﻲ ﺘﻨﺴﺏ ﺇﻟﻰ ﺍﻟﺴﻠﻑ ﻓﻲ ﻤﻘﺎﺒل ﺍﻟﻤﻌﺘﺯﻟﺔ ﺍﻟﺫﻱ ﻴﻨﻔﻭﻥ ﺍﻟﺼﻔﺎﺕ ﻓﻌﺭﻓﻭﺍ ﺒﺎﻟﻨﻔﺎﺓ. ﻭﺒﻬﺫﺍ ،ﻓﻘﺩ ﺘﻤﻜﻥ ﺍﻟﻤﺤﺎﺴﺒﻲ ﻤﻥ ﺘﺤﺩﻴﺩ ﻭﻅﻴﻔﺔ ﺍﻟﻌﻘل ﻭﻤﺠﺎﻟﻪ ﻓﻲ ﺇﻁﺎﺭ ﻤﻨﻬﺠﻪ ﺍﻟﻜﻼﻤﻲ ﺍﻟﺼﻭﻓﻲ ﺍﻟﻤﺯﺩﻭ ﻟﻴﻜﻭﻥ ﻤﻀﺒﻭﻁﺎ ﺒﻨﻭﺭ ﺍﻹﻴﻤﺎﻥ ﻭﻭﺴﻴﻠﺔ ﺇﻟﻴﻪ ﺒﻤﻘﺘﻀﻰ ﺍﻟﻌﻠﻡ ﺍﻟﺫﻱ ﺤﺼﻠﻪ ﻋﻥ ﺍﷲ .ﻭﻗﺩ ﻤﺭ ﻗﻭﻟﻪ ” ﻓﻤﺎ ﻋﺭﻑ ﺍﷲ ﺇﻻ ﺒﺎﻟﻌﻘل ﻭﻻ ﺃﻁﻴﻊ ﺇﻻ ﺒﺎﻟﻌﻠﻡ )( 3 “. ﻭﻅﻴﻔﺔ ﺍﻟﻌﻘل ﻋﻨﺩ ﺍﻟﻤﺤﺎﺴﺒﻲ :
ﺭﺃﻴﻨﺎ -ﻤﻤﺎ ﺴﺒﻕ -ﺃﻥ ﺍﻟﻌﻘل ﻋﻨﺩ ﺍﻟﻤﺤﺎﺴﺒﻲ ﻟﻴﺱ ﻤﺴﺎﻭﻴﺎ ﻟ ﻴﻤﺎﻥ ،ﺇﻨﻤﺎ ﻫﻭ ﻋﺎﻤل ﻟ ﻴﻤﺎﻥ ﺒﻤﻘﺘﻀﻰ ﺍﻟﻌﻠﻡ ﺍﻟﺫﻱ ﺤﺼﻠﻪ ﻋﻥ ﺍﷲ .ﻭﺇﺫﺍ ﻜﺎﻥ ﻓﻀل ﺍﻟﻌﻘل ﺒﻘﺩﺭ ﻤﺎ ﻓﻲ ﺍﻟﻘﻠﺏ ﻤﻥ ﺇﻴﻤﺎﻥ ﻓﻜﺫﺍ ﺍﻟﻤﻌﺭﻓﺔ .ﺤﻴﺙ ” ﻤﺎ ﻋﺭﻑ ﺍﷲ ﺇﻻ ﺒﺎﻟﻌﻘل ﻭﻻ ﺃﻁﻴﻊ ﺇﻻ ﺒﺎﻟﻌﻠﻡ “ ﻤﻥ ﻫﻨﺎ ﺩﻋﺎ ﺍﻟﻤﺤﺎﺴﺒﻲ ﺇﻟﻰ ﺍﻜﺘﺴﺎﺏ ﺍﻟﻌﻘل ﻟﻴﺼل ﺇﻟﻰ ﺍﻟﻤﻌﺭﻓﺔ ﺍﻟﺤﻘﺔ .ﻥ ﺍﻟﻌﻘل ﺃﺩﺍﺓ ﺍﻹﻴﻤﺎﻥ ﻭﺘﻔﺎﻭﺕ ﺍﻟﻨﺎﺱ ﻓﻲ ﺘﺤﻘﻕ ﺍﻟﻤ ل ﺍﻟﺩﻴﻨﻴﺔ ﻴﺭﺠﻊ ﺇﻟﻰ ﺘﻔﺎﻭﺘﻬﻡ ﻓﻲ ﺤﺴﺎﺴﻴﺔ ﻋﻘﻭﻟﻬﻡ ﻟﻠﻭﻋﺩ ﻭﺍﻟﻭﻋﻴﺩ ﻭﻓﻬﻡ ﻜﻼﻡ ﺍﷲ .ﻭﺍﻟﻌﻘل ﺍﻟﻤﺅﻤﻥ ﻫﻭ ﺍﻟﺫﻱ ﻴﻜﺒ ﺠﻤﺎ ﺍﻟﻨﻔﺱ ﺍﻟﺸﺭﻴﺭﺓ ﻭﻴﺭ ﻤﻬﺎ ﻋﻠﻰ ﺍﻟﺴﻴﺭ ﻓﻲ ﺍﻟﻁﺭﻴﻕ ﺍﻟﺫﻱ ﻴﺭﻴﺩ ﺍﷲ ” .ﻓ ﺫﺍ ﻗﻁﻊ ﺍﻟﻌﺒﺩ ﻋﻠﻴﻬﺎ ﺍﻟﻁﻤﻊ ﻤﻥ ﺃﺴﺒﺎﺏ ﺍﻟﺩﻨﻴﺎ ﻭ ﻠﺏ ﻫﻭﺍﻫﺎ ،ﺭﺠﻌﺕ ﺒﻁﻤﻌﻬﺎ ﺇﻟﻰ ﻤﻨﺎﺯل ﺍ ﺨﺭﺓ ،ﻭﺃﺤﻀﺭﺕ ﺃﺩﺍﺘﻬﺎ ﻭﺍﺴﺘﻌﻤﻠﺕ ﺁﻟﺘﻬﺎ ﻓﺎﺸﺘﻐﻠﺕ ﺒﻁﻠﺏ ﺃﺴﺒﺎﺏ ﺍ ﺨﺭﺓ ﻻ ﻤﺤﺎﻟﺔ ،ﻭﺍﺠﺘﻬﺩﺕ ﻭﻋﺯﻓﺕ ﻋﻥ ﺍﻟﺩﻨﻴﺎ ﻭﺒﺎﻴﻨﺕ ﺍﻟﻬﻭ ﻭﺨﺎﻟﻔﺕ ﺍﻟﻌﺩﻭ ،ﻭﺘﺒﻌﺕ ﺍﻟﻌﻠﻡ ،ﻭﻜﺎﻨﺕ ﻤﻁﻴﺔ ﻟﻠﻌﻘل ،ﺼﺎﺒﺭﺓ
ــــــــــــــــــــــــــــــــــــــــ )(2
.107
)(3
ﺍﻨﻅﺭ :ﺍﺒﻥ ﺍ ﻴﺭ ،ﺍﻟﻜﻭﺍﻜﺏ ﺍﻟﺩﺭﻴﺔ 1ﺹ ، 218ﻋﻥ ﺍﻟﻤﺼﺩﺭ ﺍﻟﺴﺎﺒﻕ ﺹ ﻜﺘﺎﺏ ﺍﻟﻭﺼﺎﻴﺎ ،ﺍﻟﻤﺼﺩﺭ ﺍﻟﺴﺎﺒﻕ. 169
ﺇﺒﺭﺍﻫﻴﻡ ﺁﺩﻡ ﺃﺤﻤﺩ ﺸﻭﻗﺎﺭ
ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ )( 1
ﻫﻜﺫﺍ ﻴﺩﺨل ﺍﻟﻌﻘل ﻓﻲ ﻜل ﺸﻲﺀ ﻋﻨﺩ
ﻋﻠﻰ ﻤﺎ ﻴﺩل ﻋﻠﻴﻪ ﺍﻟﺤﻕ ﻓﻨﺠﺕ ﻭﺃﻨﺠﺕ “. ﺍﻟﻤﺤﺎﺴﺒﻲ ،ﺤﺘﻰ ﻓﻲ ﺍﻟﻜﺸﻑ ﺍﻟﺼﻭﻓﻲ. ” ﻓ ﺫﺍ ﺃﺤﻀﺭﺕ ]ﻋﻘﻠﻙ[ ﺒﺠﻤﻴﻊ ﻫﻤﻙ ﺒﻨﻴﺔ ﺼﺎﺩﻗﺔ ﻤﻊ ﺃﻤل ﻭﺭﺠﺎﺀ ﺃﻥ ﺘﻨﺎل ﻤﺎ ﻗﺎل ،ﻭﺘﺴﺎﺭ ﺇﻟﻰ ﻤﺤﺎﺒﻪ ،ﻭﺘﺠﺘﻨﺏ ﻤﺴﺎﺨﻁﻪ ...ﻓ ﺫﺍ ﻨﻅﺭ ﺍﷲ ﻋﺯ ﻭﺠل ﺇﻟﻴﻙ ،ﻭﺃﻨﺕ ﻜﺫﻟﻙ ،ﻭﻋﻠﻡ ﺫﻟﻙ ﻤﻥ ﻀﻤﻴﺭﻙ ،ﺃﻗﺒل ﺒﻠﻁﻔﻪ ،ﻭﻭﻟﻰ ﺘﻘﻭﻴﻡ ﻋﻘﻠﻙ ﻟﻔﻬـﻡ ﻜﻼﻤﻪ ﻭﻤﺎ )( 2 ﻓﻴــﻪ ﻤﻥ ﻋﻠﻡ ﺍﻟﻐﻴﻭﺏ ﻭﻤﻜﻨﻭﻥ ﺍﻟﻭﻋﻴﺩ “.
ﻋﻠﻰ ﺃﻨﻪ ﻴﺒﻘﻰ ﻟﻠﻌﻘل ﻤﺠﺎﻟﻪ ﻭﻴﺒﻘﻰ ﺍﻟﻭﺤﻲ ﻫﻭ ﺍﻟﻘﺎﺌﺩ ﻭﺍﻟﺤﻜﻡ ﻭﺍﻟﻤﻨﻬﺞ ﺍﻟﺫﻱ ﻴﺼﺎﺏ ﺒﻪ ﺍﻟﺤﻕ .ﻓﻴﺼﺒ ﻋﻤل ﺍﻟﻌﻘل ﻓﻲ ﻨﻁﺎﻕ ﻜﻼﻡ ﺍﷲ ﺩﻭﻨﻤﺎ ﺨﺭﻭ ﻋﻠﻴﻪ ﺃﻭ ﺘﻌﺩ ﻟﻠﺤﺩﻭﺩ ﺍﻟﺘﻲ ﺭﺴﻤﻬﺎ ﻟﻠﻌﻘل ﻟﻴﻌﻤل ﻓﻴﻬﺎ. ﻤﻔﻬﻭﻡ ﺍﻟﻌﻘل ﻋﻨﺩ ﺍﻟﻤﺤﺎﺴﺒﻲ :
ﺇﻥ ﻜﺎﻥ ﺍﻟﻤﺤﺎﺴﺒﻲ ﻗﺩ ﺨﺭ ﺒﻤﻭﻗﻔﻪ ﺍﻟﻤﻌﺘﺩل ،ﺍﻟﺠﺎﻤﻊ ﺒﻴﻥ ” ﺍﻟﻌﻘل ﻭﺍﻟﻨﻘل “ ﺒﻁﺭﻴﻕ ﺘﻤﺴﻜﻪ ﺒﺎﻟﻨﺹ ” ﻜﺘﺒﺎ ﻭﺴﻨﺔ “ ﻡ ﺍﻟﻌﻘل ﻭﺍﻟﻌﻠﻡ ،ﻓ ﻥ ﻟﻠﻌﻘل ﻋﻨﺩ ﻤﻔﻬﻭﻤﺎ ﺨﺎﺼﺎ ﻴﻅﻬﺭ ﻤﻥ ﺨﻼل ﺘﻌﺭﻴﻔﻪ ﻟﻠﻌﻘل ﺒﻘﻭﻟﻪ ” :ﻫﻭ ﺭﻴﺯﺓ ﻭﻀﻌﻬﺎ ﺍﷲ ﺴﺒﺤﺎﻨﻪ ﻓﻲ ﺃﻜ ﺭ ﺨﻠﻘﻪ ﻟﻡ ﻴﻁﻠﻊ ﻋﻠﻴﻬﺎ ﺍﻟﻌﺒﺎﺩ ﺒﻌﻀﻬﻡ ﻤﻥ ﺒﻌ ﻭﻻ ﺍﻁﻠﻌﻭﺍ ﻋﻠﻴﻬﺎ ﺃﻨﻔﺴﻬﻡ ﺒﺭﺅﻴﺔ ﻭﻻ ﺒﺤﺱ ﻭﻻ ﺫﻭﻕ ﻭﻻ ﻁﻌﻡ .ﻭﺇﻨﻤﺎ ﻋﺭﻓﻬﻡ ﺍﷲ ﺇﻴﺎﻫﺎ ﺒﺎﻟﻌﻘل ﻤﻨﻪ “ .ﻭﻫﺫﺍ ﻫﻭ ﺍﻟﻤﻌﻨﻰ ﺍﻟﺤﻘﻴﻘﻲ ﻟﻠﻌﻘل. ﻭﻫﻨﺎﻙ ﻤﻌﻨﻴﺎﻥ ﺁﺨﺭﺍﻥ ﺠﻭﺯﺘﻬﻤﺎ ﺍﻟﻌﺭﺏ ﻻ ﻴﻜﻭﻨﺎﻥ ﺇﻻ ﺒﻪ ﻭﻤﻨﻪ .ﺃﻱ ﺒﺎﻟﻤﻌﻨﻰ ﺍﻟﺤﻘﻴﻘﻲ ، ﻭﻫﻤﺎ ﺍﻟﻔﻬﻡ ﻭﺍﻟﺒﺼﻴﺭﺓ.
ﻭﺍﻟﺫﻱ ﻴﻘﺎﺒل ﺍﻟﻌﻘل ﺍﻟﻐﺭﻴﺯﻱ ﻫﻭ ﺍﻟﺠﻨﻭﻥ ،ﻭﺍﻟﺘﻴﻪ ﻭﺍﻟﺤﻤﻕ ،ﻋﻠﻰ ﺤﺴﺏ ﺍﻟﺩﺭﺠﺎﺕ. ﻭﻫﺫﺍ ﺘﻔﺴﻴﺭ ﻟﻘﻭﻟﻪ ” ﻓﻲ ﺃﻜ ﺭ ﺨﻠﻘﻪ “ .ﻭﺇﺫﺍ ﻜﺎﻥ ﺍﻟﻌﻘل ﺭﻴﺯﺓ ﻤﻥ ﺍﷲ ﻓﻬﻭ ﺤﺠﺔ ﺍﷲ ﻋﻠﻰ ﻋﺒﺎﺩ ﻓﻲ ﺫﺍﺕ ﺍﻟﻭﻗﺕ ﺤﻴﺙ ﻴﻘﻭل ﺍﻟﻤﺤﺎﺴﺒﻲ ” ﻓﺎﻟﻌﻘل ﺭﻴﺯﺓ ﺠﻌﻠﻬﺎ ﺍﷲ ﻋﺯ
ــــــــــــــــــــــــــــــــــــــــ )(1 ﺍﻟﻤﺤﺎﺴﺒﻲ ،ﺍﻟﺤﺎﺭﺙ ﺒﻥ ﺃﺴﺩ ،ﺁﺩﺍﺏ ﺍﻟﻨﻔﻭﺱ ،ﻋﻥ )ﺍﻟﻌﻘل ﻭﻓﻬﻡ ﺍﻟﻘﺭﺁﻥ( ، ﺍﻟﻤﺼﺩﺭ ﺍﻟﺴﺎﺒﻕ ،ﺹ .136 )(2 ﻜﺘﺎﺏ ﻓﻬﻡ ﺍﻟﻘﺭﺁﻥ ،ﻟﻠﺤﺎﺭﺱ ﺍﻟﻤﺤﺎﺴﺒﻲ ،ﻋﻥ )ﺍﻟﻌﻘل ﻭﻓﻬﻡ ﺍﻟﻘﺭﺁﻥ( ﺹ .136
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ﺃﻭﺭﺍﻕ ﻟﻠﻨﻘﺎ
ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ” ﺍﻟﻤﺼﻁﻠ ﻭﺍﻟﻤﻔﻬﻭﻡ “ ﻋﻨﺩ ﻁﻪ ﺍﻟﻌﻠﻭﺍﻨﻲ
ﻭﺠل ﻓﻲ ﺍﻟﻤﻤﺘﺤﻨﻴﻥ ﻤﻥ ﻋﺒﺎﺩ ﺃﻗﺎﻡ ﺒﻪ ﻋﻠﻰ ﺍﻟﺒﺎﻟﻐﻴﻥ ﻟﻠﺤﻠﻡ ﺍﻟﺤﺠﺔ “. ﺍﻟﺠﻥ ﻭﺍﻹﻨﺱ ﻤﻥ ﺍﻟﺫﻜﻭﺭ ﻭﺍﻹﻨﺎﺙ ،ﺤﺠﺔ ﺍﻟﻌﻘل ﻻﺯﻤﺔ ﻟﻪ.
)( 1
ﻓﻜل ﺒﺎﻟ ﻤﻥ
ﺃﻤﺎ ﺍﻟﻔﻬﻡ :ﻓﻬﻭ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻟﻌﻘﻠﻴﺔ ﺍﻟﺘﻲ ﺘﺅﺩﻱ ﺇﻟﻰ ﺇﺼﺎﺒﺔ ﺍﻟﻤﻌﻨﻰ ﻤﻥ ﻨﺎﺤﻴﺔ ،ﻭﺍﻟﻘﺩﺭﺓ ﻋﻠﻰ ﺍﻟﺘﻌﺒﻴﺭ ﻋﻥ ﻫﺫﺍ ﺍﻟﻤﻌﻨﻰ ﺒﺸﻜل ﻤﻥ ﺃﺸﻜﺎل ﺍﻟﺒﻴﺎﻥ ﻤﻥ ﻨﺎﺤﻴﺔ ﺃﺨﺭ .ﻓﻬﻭ ﺃﻤﺭ ﻤﻜﺘﺴﺏ ﺒﺎﻟﺤﻭﺍﺱ. ﻭﺍﻟﺒﺼﻴﺭﺓ :ﻫﻲ ﺭﻴﺯﺓ ﺍﻟﻨﻔﺎﺫ ﺇﻟﻰ ﻤﺎ ﻭﺭﺍﺀ ﺍ ﺸﻴﺎﺀ ﻟﻤﻌﺭﻓﺔ ﻗﻴﻤﺘﻬﺎ ﺍﻹﻟﻬﻴﺔ ﻤﻥ ﻨﺎﺤﻴﺔ ﻭﻗﻴﻤﺘﻬﺎ ﺍ ﺨﻼﻗﻴﺔ ﻤﻥ ﻨﺎﺤﻴﺔ ﺃﺨﺭ .ﻭﻤﻨﻬﺎ ﻴﻜﻭﻥ ﺍﻟﻌﻘل ﻋﻥ ﺍﷲ ﻜﻤﺎ ﻴﺭ ﺍﻟﻤﺤﺎﺴﺒﻲ.
ﻭﻜل ﻤﻥ ﺍﻟﻔﻬﻡ ﻭﺍﻟﺒﺼﻴﺭﺓ ﻅﻭﺍﻫﺭ ﻋﻘﻠﻴﺔ ،ﻭﻟﻜﻥ ﻓﻲ ﺤﻴﻥ ﻴﺘﻨﺎﻭل ﺍﻟﻔﻬﻡ ﺍ ﺸﻴﺎﺀ ﻓﻲ ﻤﻌﺎﻨﻴﻬﺎ ﺍﻟﻅﺎﻫﺭﺓ ﻓ ﻥ ﺍﻟﺒﺼﻴﺭﺓ ﺘﺘﺨﻁﻰ ﻤﻌﺎﻨﻲ ﻫﺫ ﺍ ﺸﻴﺎﺀ ﺍﻟﻭﺍﻗﻌﻴﺔ ﺇﻟﻰ ﻤﺎ ﻭﺭﺍﺌﻬﺎ. ﻭﻫﻤﺎ ﻴﻤ ﻼﻥ ﺍﻟﺠﺎﻨﺏ ﺍﻟﻌﻠﻤﻲ ﻋﻨﺩ ﺍﻟﻤﺤﺎﺴﺒﻲ .ﻭﻋﻘل ﺍﻟﻐﺭﻴﺯﺓ ﻴﺴﺎﻋﺩ ﻋﻠﻰ ﺘﻤﺎﻡ ﻋﻘل ﺍﻟﻔﻬﻡ ﻭﺍﻟﺒﺼﻴﺭﺓ ﻭﻫﻭ ﺍﻟﻤﺤﺭﻙ ﻟﻬﻤﺎ ﻭﺍﻟﺩﺍﻓﻊ ،ﻭﺍﻟﺫﻴﻥ ﻻ ﻴﺘﺤﺭﻙ ﻓﻴﻬﻡ ﺇﻻ ﺍﻟﻌﻘل ﺍﻟﻐﺭﻴﺯﻱ ﻴﻌﺘﺒﺭﻫﻡ ﺍﻟﻤﺤﺎﺴﺒﻲ ﻫﻡ ﺍﻟﻤﻌﻨﻴﻭﻥ ﺒﻘﻭﻟﻪ ﺘﻌﺎﻟﻰ } :ﺇﻥ ﻫﻡ ﺇﻻ ﻜﺎ ﻨﻌﺎﻡ ﺒل ﻫﻡ ﺃﻀل { ]ﺍﻟﻔﺭﻗﺎﻥ .[44 :ﺤﻴﺙ ﻴﻘﻠﺩﻭﻥ ﺁﺒﺎﺀﻫﻡ ﻭﻴﻌــﺠﺒﻭﻥ ﺒ ﺭﺍﺌﻬﻡ ﺩﻭﻥ ﺃﻥ ﻴﻔﻬﻤﻭﺍ )( 2 ﻟﻠﺤﻴﺎﺓ ﻤﻌﻨﻰ ،ﻭﻻ ﺃﻥ ﻴﺩﺭﻜﻭﺍ -ﺒﺒﺼﻴﺭﺘﻬﻡ -ﻤﺎ ﻭﺭﺍﺀ ﻫﺫ ﺍﻟﺤﻴﺎﺓ ﻤﻥ ﻗﺩﺭ ﻭﻗﻴﻤﺔ. ﻤﻤﺎ ﺴﺒﻕ ﻴﻤﻜﻥ ﺃﻥ ﻴﻭﺼﻑ ﺃﻥ ﻟﻠﻌﻘل ﻋﻨﺩ ﺍﻟﻤﺤﺎﺴﺒﻲ ﺩﺭﺠﺎﺕ ،ﺃﻋﻼﻫﺎ ﻋﻘل ﺍﻟﺒﺼﻴﺭﺓ ﺍﻟﺫﻱ ﺒﻪ ﻴﺼﻴﺭ ﺍﻹﻨﺴﺎﻥ ﻋﺎﻗﻼ ﻋﻥ ﺍﷲ ﻭﺍﻟﻌﻘل ﻋﻥ ﺍﷲ ﻻ ﺤﺩﻭﺩ ﻟﻪ .ﻭﺃﻭﺴﻁﻬﺎ ﻋﻘل ﺍﻟﻔﻬﻡ ﺍﻟﺫﻱ ﻴﺸﺘﺭﻙ ﻓﻴﻬﺎ ﺃﻫل ﺍﻟﻬﺩ ﻭﺍﻟﻀﻼل ﻭﻫﻭ ” ﻋﻘل ﺒﻴﺎﻥ ﺒﺎﻟﻔﻬﻡ “ .ﻭﺃﺩﻨﺎﻫﺎ ﻋﻘل ﺍﻟﻐﺭﻴﺯﺓ ﺍﻟﺫﻱ ﻓﺭﻕ ﺍﷲ ﺒﻪ ﺒﻴﻥ ﺍﻟﻌﻘﻼﺀ ﻭﺍﻟﻤﺠﺎﻨﻴﻥ ﻭﺒﻪ ﻴﺼﻴﺭ ﺍﻹﻨﺴﺎﻥ ﻋﺎﻗﻼ ﻟﻠﺒﻴﺎﻥ ﺍﻟﺫﻱ ﻟﺯﻤﺘﻪ ﺒﻪ ﺍﻟﺤﺠﺔ ” ﻋﻘل ﺒﻴﺎﻥ “ ﻟﻴﺱ ﻋﻥ ﻓﻬﻡ ﻭﺇﻨﻤﺎ ﺒﻤﺎ ﺃﻭﻀﻌﻪ ﺍﷲ ﻓﻴﻪ ﻤﻥ ﺭﻴﺯﺓ.
ــــــــــــــــــــــــــــــــــــــــ )(1 ﺍﻨﻅﺭ :ﻜﺘﺎﺏ ﻤﺎﻫﻴﺔ ﺍﻟﻌﻘل ﻟﻠﺤﺎﺭﺙ ﺍﻟﻤﺤﺎﺴﺒﻲ ،ﻀﻤﻥ ﻜﺘﺎﺏ ” ﺍﻟﻌﻘل ﻭﻓﻬﻡ ﺍﻟﻘﺭﺁﻥ “ ،ﺍﻟﻤﺼﺩﺭ ﺍﻟﺴﺎﺒﻕ ،ﺹ .202 )(2 ﺍﻟﻤﺤﺎﺴﺒﻲ ،ﺍﻟﻤﺼﺩﺭ ﺍﻟﺴﺎﺒﻕ ،ﺹ.154-153
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ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﺇﺒﺭﺍﻫﻴﻡ ﺁﺩﻡ ﺃﺤﻤﺩ ﺸﻭﻗﺎﺭ
ﻤﺎ ﻴﺘﺭﺘﺏ ﻋﻠﻰ ﺍﻟﻘﻭل ﺒﺎﻟﻌﻘل ﺍﻟﻐﺭﻴﺯﻱ :
ﻴﺭ ﺍﻟﻤﺤﺎﺴﺒﻲ ﺃﻥ ﺍﻟﻘﻭل ﺒﺎﻟﻌﻘل ﺍﻟﻐﺭﻴﺯﻱ ﻴﺘﺭﺘﺏ ﻋﻠﻴﻪ ﻋﺩﺓ ﺃﻤﻭﺭ ﺃﻫﻤﻬﺎ : ) (1ﺃﻨﻪ ﻻﻴﻤﻜﻥ ﺘﻌﻠﻤﻪ ﺃﻭ ﺍﻜﺘﺴﺎﺒﻪ ﺒﺎﻟﻌﻠﻡ ﻭﺍﻟﺨﺒﺭﺓ ،ﺒل ﻫﻭ ﺭﻴﺯﺓ ﻭﻀﻌﻬﺎ ﻓﻲ ﺃﻜ ﺭ ﺨﻠﻘﻪ. ) (2ﺇﻥ ﻜﺎﻨﺕ ﻤﻌﺭﻓﺔ ﺍ ﺸﻴﺎﺀ ﺍﻟﺤﺴﻴﺔ ﺍﻟﺨﺎﺭﺠﻴﺔ ﺘﻌﺘﻤﺩ ﻋﻠﻰ ﺍﻟﻌﻘل ﻓﻲ ﻤﻌﺭﻓﺘﻬﺎ ،ﻓ ﻥ ﺍﻟﻌﻘل ﻻ ﻴﻌﺘﻤﺩ ﻓﻲ ﺴﺒﻴل ﻤﻌﺭﻓﺘﻪ ﺇﻻ ﻋﻠﻰ ﺫﺍﺘﻪ ،ﻭﺒﺎﻟﺘﺎﻟﻲ ﻓﻬﻭ ﻻ ﻴﻤﻜﻥ ﻤﻌﺭﻓﺘﻪ ﺒﺎﻟﺤﻭﺍﺱ ﻭﺇﻨﻤﺎ ﻴﻌﺭﻑ ﺍﻟﻌﻘل ﺒﺎﻟﻌﻘل ﺃﻱ ﻭﻋﻲ ﺍﻟﻌﺎﻗل ﺃﻨﻪ ﻜﺎﺌﻥ ﻴﺘﻔﻜﺭ ﻭﻴﺘﺩﺒﺭ. ) (3ﺃﻥ ﺍﻟﻌﻘل ﻫﻭ ﺍﻟﻤﺒﺩﺃ ﺍ ﻭل ﻟﻠﻤﻌﺭﻓﺔ ،ﻨﻪ ﻴﻌﺭﻑ ﺫﺍﺘﻪ ﺒﺫﺍﺘﻪ ،ﻭﺒﺎ ﻭﻟﻰ ﺘﺼﺒ ﻤﻌﺭﻓﺔ ﺍ ﺸﻴﺎﺀ ﺍ ﺨﺭ ﺃﻤﺭﺍ ﻤﻤﻜﻨﺎ ﻟﻪ ” ﻓﻤﻥ ﻋﺭﻑ ﻤﺎ ﻴﻨﻔﻌﻪ ﻭﻤﺎ ﻴﻀﺭ ﻓﻲ )( 1 ﺃﻤﺭ ﺩﻨﻴﺎ ﻋﺭﻑ ﺃﻥ ﺍﷲ ﺘﻌﺎﻟﻰ ﻗﺩ ﻤﻥ ﻋﻠﻴﻪ ﺒﺎﻟﻌﻘل “. ) (4ﻋﻨﺩﻤﺎ ﻴﻌﺭﻑ ﺍﻟﻌﻘل ﺫﺍﺘﻪ ﻓ ﻥ ﺫﻟﻙ ﻴﻌﻨﻲ ﺃﻥ ﺍﻟﻌﻘل ﻗﺩ ﻭﻋﻰ ﺃﻤﺭﻴﻥ ﺍ ﻨﻴﻥ : ﺍ ﻭل :ﺃﻨﻪ ﺸﻲﺀ ﻤﺨﺎﻟﻑ ﻟﻀﺩ ﻭﻫﻭ ﺍﻟﺤﻤﻕ ﻭﺍﻟﺠﻨﻭﻥ ﻭﺍﻟﺘﻴﻪ.
ﺍﻟ ﺎﻨﻲ :ﺃﻥ ﺍﻟﻭﻋﻲ ﺍﻟﻌﺎﻗل ﻫﻭ ﻨﻌﻤﺔ ﺇﻟﻬﻴﺔ ﺃﻗﺎﻡ ﺍﷲ ﺒﻬﺎ ﻋﻠﻰ ﺍﻟﺒﺎﻟﻐﻴﻥ ﻟﻠﺤﻠﻡ ﺍﻟﺤﺠﺔ.
) (5ﺍﻟﻌﻘل ﺍﻟﻐﺭﻴﺯﻱ ﻻ ﺼﻔﺔ ﻟﻪ ﺍﻟﺒﺘﺔ ،ﻭﻻ ﻴﻌﺭﻑ ﺇﻻ ﺒﺄﻓﻌﺎﻟﻪ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻟﻤﻌﻘﻭﻟﺔ ﻭﺃﺒﺭﺯﻫﺎ : )ﺃ(
ﺍﻟﻨﻁﻕ :ﻭﻫﻭ ﺍﻟﻜﻼﻡ ﺍﻟﻤﺘﻤﺎﺴﻙ ﺍﻟﺫﻱ ﺘﺭﺘﺒﻁ ﻓﻴﻪ ﺍﻟﻤﻘﺩﻤﺎﺕ ﺒﺎﻟﻨﺘﺎﺌﺞ ﺃﺭﺘﺒﺎﻁﺎ ﻤﻨﻁﻘﻴﺎ ،ﻓﻼ ﻴﺩﺍﺨﻠﻬﺎ ﺍﻟﺘﻨﺎﻗ .
)ﺏ( ﺍﻟﻘﺩﺭﺓ ﻋﻠﻰ ﺍﻻﺴﺘﺩﻻل :ﻤ ل ﺍﻟﺘﻔﺭﻴﻕ ﺒﻴﻥ ﺍ ﺸﻴﺎﺀ ﺒﺘﻌﻠﻡ ﺃﺴﻤﺎﺌﻬﺎ.
) ( ﺍﻻﺨﺘﻴﺎﺭ :ﻭﻫﻭ ﺍﻟﻤﻭﻗﻑ ﺃﻭ ﺍﻟﺴﻠﻭﻙ ﺍﻟﻨﺎﺘﺞ ﻋﻥ ﺍﻟﻨﻅﺭ ﻭﺍﻟﺘﻔﻜﺭ ﻓﻲ ﺍﻟﻜﻭﻥ. ــــــــــــــــــــــــــــــــــــــــ )(1
ﺹ .15
ﺍﻟﻤﺤﺎﺴﺒﻲ ،ﺍﻟﺤﺎﺭﺙ ،ﻤﺎﻫﻴﺔ ﺍﻟﻌﻘل ،ﻋﻥ )ﺍﻟﻌﻘل ﻭﻓﻬﻡ ﺍﻟﻘﺭﺁﻥ( ﺍﻟﻤﺼﺩﺭ ﺍﻟﺴﺎﺒﻕ ،
172
ﺃﻭﺭﺍﻕ ﻟﻠﻨﻘﺎ
ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ” ﺍﻟﻤﺼﻁﻠ ﻭﺍﻟﻤﻔﻬﻭﻡ “ ﻋﻨﺩ ﻁﻪ ﺍﻟﻌﻠﻭﺍﻨﻲ
ﻓﺴﻠﻭﻙ ﺍﻹﻨﺴﺎﻥ ﻫﻭ ﺩﻟﻴل ﻋﻠﻰ ﻋﻘﻠﻪ ﻭﺒﺎﻟﺘﺎﻟﻲ ﻴﻜﻭﻥ ﻤﻭﻀﻭﻋﺎ ﻟﺩﺭﺍﺴﺔ ﺍﻟﻌﻘل ﺩﻭﻥ ﺍﻟﻌﻘل ﺫﺍﺘﻪ ،ﻭﺍﻟﻤﻌﺭﻓﺔ ﻨﺘﺎ ﺍﻟﻌﻘل. ﺃﺴﺱ ﺍﻟﺠﻤﻊ ﺒﻴﻥ ﺍﻟﻘﺭﺍﺀﺘﻴﻥ ﻋﻨﺩ ﺍﻟﻤﺤﺎﺴﺒﻲ :
ﺭﺃﻴﻨﺎ ﻤﻥ ﺘﺤﺩﻴﺩ ﻟﻤﻔﻬﻭﻡ ﺍﻟﻌﻘل ﻗﻭﻟﻪ ” ﺃﻥ ﺍﻟﻌﻘل ﻫﻭ ﺍﻟﻐﺭﻴﺯﺓ ﺍﻟﺘﻲ ﺃﻨﻌﻡ ﺍﷲ ﺒﻬﺎ ﻋﻠﻰ ﻋﺒﺎﺩ ،ﻓﺄﻗﺎﻡ ﺒﻬﺎ ﻋﻠﻰ ﺍﻟﺒﺎﻟﻐﻴﻥ ﻟﻠﺤﻠﻡ ﺍﻟﺤﺠﺔ “ ﺒﻤﻌﻨﻰ ﺃﻥ ﻫﺫ ﺍﻟﻐﺭﻴﺯﺓ ﺍﻟﺘﻲ ﺃﻭﺩﻋﻬﺎ ﺍﷲ ﻓﻲ ﻋﺒﺎﺩ ﻭﺍﻟﺘﻲ ﻫﻲ ﺍﻟﻌﻘل ﻋﻨﺩ ﺍﻟﻤﺤﺎﺴﺒﻲ ﺘﻜﻭﻥ ﺤﺠﺔ ﺍﷲ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩ ﻴﻭﻡ ﺍﻟﻘﻴﺎﻤﺔ!.
ﻗﺩ ﻴﺘﺒﺎﺩﺭ ﺇﻟﻰ ﺍﻟﺫﻫﻥ ﻤﻥ ﻫﺫﺍ ﺍﻟﻘﻭل ﺃﻥ ﺍﻟﻤﺤﺎﺴﺒﻲ ﻴﻌﺘﻨﻕ ﻤﺫﻫﺏ ﺍﻟﻤﻌﺘﺯﻟﺔ ﺍﻟﻘﺎﺌل ” ﺍﻹﻨﺴﺎﻥ ﻗﺎﺩﺭ ﻋﻠﻰ ﺇﺩﺭﺍﻙ ﺍﻟﺨﻴﺭ ﻭﺍﻟﺸﺭ ﺒﻌﻘﻠﻪ “ ﻭﺒﺎﻟﺘﺎﻟﻲ ﻤﺤﺎﺴﺏ ﻋﻠﻰ ﺫﻟﻙ ﻴﻭﻡ ﺍﻟﻘﻴﺎﻤﺔ ﻭﻟﻜﻥ ﻟﺘﺒﺩﻴﺩ ﻫﺫﺍ ﺍ ﻤﺭ ﻨﻁﺭ ﺍﻟﺴﺅﺍل ﺍﻟﺘﺎﻟﻲ : ﻤﺎﻫﻲ ﺤﻘﻴﻘﺔ ﺍﻟﺤﺠﺔ ﺍﻟﺘﻲ ﺃﻗﺎﻤﻬﺎ ﺍﷲ ﻋﻠﻰ ﻋﺒﺎﺩ ﻴﺠﻴﺏ ﺍﻟﻤﺤﺎﺴﺒﻲ :
) (1ﺍﻟﺤﺠﺔ ﺤﺠﺘﺎﻥ :ﻋﻴﺎﻥ ﻅﺎﻫﺭ ،ﺃﻭ ﺨﺒﺭ ﻗﺎﻫﺭ.
) (2ﻭﺍﻟﻌﻘل ﻤﻀﻤﻥ ﺒﺎﻟﺩﻟﻴل ،ﻭﺍﻟﺩﻟﻴل ﻤﻀﻤﻥ ﺒﺎﻟﻌﻘل.
) (3ﻭﺍﻟﻌﻘل ﻫﻭ ﺍﻟﻤﺴﺘﺩل ﻭﺍﻟﻌﻴﺎﻥ ﻭﺍﻟﺨﺒﺭ ﻫﻤﺎ ﻋﻠﺔ ﺍﻻﺴﺘﺩﻻل ﻭﺃﺼﻠﻪ.
) (4ﻭﻤﺤﺎل ﻜﻭﻥ ﺍﻟﻔﺭ ﻤﻊ ﻋﺩﻡ ﺍ ﺼل ،ﻭﻜﻭﻥ ﺍﻻﺴﺘﺩﻻل ﻤﻊ ﻋﺩﻡ ﺍﻟﺩﻟﻴل. ) (5ﻓﺎﻟﻌﻴﺎﻥ ﺸﺎﻫﺩ ﻴﺩل ﻋﻠﻰ ﺍﻟﻐﻴﺏ ﻭﺍﻟﺨﺒﺭ ﻴﺩل ﻋﻠﻰ ﺍﻟﺼﺩﻕ. )( 1 ) (6ﻓﻤﻥ ﺘﻨﺎﻭل ﺍﻟﻔﺭ ﻗﺒل ﺇﺤﻜﺎﻡ ﺍ ﺼل ﺴﻔﻪ. ﻫﺫ ﻜﻠﻤﺎﺕ ﻗﻠﻴﻼﺕ ﻭﻨﻘﺎﻁ ﻤﺨﺘﺼﺭﺍﺕ ﻀﻤﻥ ﻓﻴﻬﺎ ﺍﻟﻤﺤﺎﺴﺒﻲ ﻤﻥ ﺍﻟﻤﻌﺎﻨﻲ ﺍﻟﺸﻲﺀ ﺍﻟﻜ ﻴﺭ ،ﻓﻴﻬﺎ ﺒﻴﺎﻥ ﻟﺤﻘﻴﻘﺔ ﺍﻟﻌﻘل ﻭﺤﻘﻴﻘﺔ ﺍﻟﺤﺠﺔ ﺍﻟﺘﻲ ﺃﻗﺎﻤﻬﺎ ﺍﷲ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩ .ﻭﺇﻥ ﺍﺩﻋﻰ ﺃﺤﺩ ﺃﻥ ﻗﻭﺍﻋﺩ ” ﺍﻟﺠﻤﻊ ﺒﻴﻥ ﺍﻟﻘﺭﺍﺀﺘﻴﻥ “ ﺍﻟﺘﻲ ﺃﺸﺎﺭ ﺇﻟﻴﻬﺎ ﺍﻟﻌﻠﻭﺍﻨﻲ ﻤﻭﺩﻋﺔ ﻭﻤﻀﻤﻨﺔ ﻓﻲ ﻫﺫ ﺍﻟﻜﻠﻤﺎﺕ ،ﻓ ﻨﻪ ﻟﻡ ﻴﺠﺎﻨﺏ ﺍﻟﺼﻭﺍﺏ ﻭﻴﻤﻜﻥ ﺍﺨﺘﺼﺎﺭ ﺒﻴﺎﻥ ﺫﻟﻙ ﻓﻲ ﻨﻘﺎﻁ : ــــــــــــــــــــــــــــــــــــــــ )(1
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ﺍﻨﻅﺭ :ﻤﺴﺄﻟﺔ ﻓﻲ ﺍﻟﻌﻘل ﻀﻤﻥ ﻜﺘﺎﺏ )ﺍﻟﻌﻘل ﻭﻓﻬﻡ ﺍﻟﻘﺭﺁﻥ( ﺍﻟﻤﺼﺩﺭ ﺍﻟﺴﺎﺒﻕ ،ﺹ
173
ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﺇﺒﺭﺍﻫﻴﻡ ﺁﺩﻡ ﺃﺤﻤﺩ ﺸﻭﻗﺎﺭ
ﺃﻭﻻ :ﺇﺫﺍ ﻜﺎﻨﺕ ﺍﻟﺤﺠﺔ ﺘﻘﻭﻡ ﺒﻭﺠﻭﺩ ﺍﻟﻌﻘل ” ﺍﻟﻐﺭﻴﺯﻱ “ ﺍﻟﺫﻱ ﺃﻭﺩﻋﻪ ﺍﷲ ﻓﻲ ﺍﻟﻌﺒﺎﺩ ، ﻓﻤﺎ ﺫﻟﻙ ﺇﻻ ﻥ ﻫﺫﺍ ﺍﻟﻌﻘل ﻫﻭ ” ﺍﻟﺒﺫﺭﺓ “ ﺍﻟﺼﺎﻟﺤﺔ ﺍﻟﺘﻲ ﺭﺴﻬﺎ ﺍﷲ ﻓﻲ ﺍﻹﻨﺴﺎﻥ ﺩﻭﻥ ﺇﺭﺍﺩﺓ ﻤﻨﻪ ﻟﺘﻜﻭﻥ ﻤﻔﻁﻭﺭﺓ ﻋﻠﻰ ﺍﻟﺘﻔﺎﻋل ﻤﻊ ﻅﺎﻫﺭﺘﻲ ﺍﻟﻭﺤﻲ ﻭﺍﻟﻭﺠﻭﺩ ﻤﻥ ﺃﺠل ﺇﻨﺘﺎ ﻤﺭﺓ ” ﺍﻟﻤﻌﺭﻓﺔ “ ﻭﻟﻭﻻ ﺍﻟﻭﺠﻭﺩ ﻡ ﺍﻟﻭﻋﻲ ﻟﻤﺎ ﺃ ﻤﺭ ﺍﻟﻌﻘل ﺸﻴﺌﺎ ﻤﻥ ﺍﻟﻤﻌﺭﻓﺔ ،ﻭﻻ ﻗﺎﻤﺕ ﺍﻟﺤﺠﺔ ،ﻭﻟﻜﻥ ﺒﻔﻀل ﺍﷲ ﻭﺭﺤﻤﺘﻪ ﻜﺎﻥ ﺍﻟﻭﺠﻭﺩ ،ﻡ ﺇﺭﺴﺎل ﺍﻟﺭﺴل .ﻓﺼﺎﺭﺕ ” ﺍﻟﺤﺠﺔ ﺤﺠﺘﻴﻥ “ ﻴﺴﺘﺩل ﺍﻟﻌﻘل ﺒﺄﻱ ﻤﻨﻬﻤﺎ ﻋﻠﻰ ﻁﺭﻴﻕ ﺍﻟﻬﺩﺍﻴﺔ :ﺃﻤﺎ ﻋﻥ ﻁﺭﻴﻕ ” ﺍﻟﻌﻴﺎﻥ ﺍﻟﻅﺎﻫﺭ “ ﻭﻫﻭ ﻜﺘﺎﺏ ﺍﷲ ﺍﻟﻤﻨ ﻭﺭ ﺍﻟﺫﻱ ﻴﺸﺎﻫﺩ ﺍﻹﻨﺴﺎﻥ ﺒﺒﺤﺎﺭ ﻭﺠﺒﺎﻟﻪ ﻭﺃﻨﻬﺎﺭ ﻭﺃﻓﻼﻜﻪ .ﻭﺃﻤﺎ ﻋﻥ ﻁﺭﻴﻕ ” ﺍﻟﺨﺒﺭ ﺍﻟﻘﺎﻫﺭ “ ﻭﻫﻭ ﻜﺘﺎﺏ ﺍﷲ ﺍﻟﻤﺴﻁﻭﺭ ﺍﻟﺫﻱ ﺠﺎﺀ ﺒﺨﺒﺭ ﺍﷲ ﺍﻟﺼﺎﺩﻕ .ﻭﻫﻭ ” ﺨﺒﺭ ﻗﺎﻫﺭ “ ﻨﻪ ﻻ ﻴﻤﻜﻥ ﺭﺩ ﻤﻥ ﺍﻟﻨﺎﺤﻴﺔ ﺍﻟﻌﻘﻠﻴﺔ ﻟﻤﺎ ﺠﺎﺀ ﺒﻪ ﻤﻥ ﺍﻟﺒﺭﺍﻫﻴﻥ ﻭﺍ ﺩﻟﺔ ﻋﻠﻰ ﺼﺩﻕ ﻤﺨﺒﺭ .ﻭﺒ ﻋﻤﺎل ﺍﻟﻌﻘل ﻓﻲ ﻫﺫﻴﻥ ﺍﻟﻤﺠﺎﻟﻴﻥ ” ﺍﻟﻭﺤﻲ ﻭﺍﻟﻭﺠﻭﺩ “ ﻴﺭﺘﻘﻲ ﺍﻹﻨﺴﺎﻥ ﻤﻌﺭﻓﻴﺎ ﺇﻟﻰ ﻤﺭﺍﻗﻲ ﻻ ﻨﻬﺎﻴﺔ ﻟﻬﺎ ،ﻭﺒ ﻫﻤﺎﻟﻪ ﻴﻬﺒﻁ ﺤﺘﻰ ﻴﺼﺒ } ﻜﺎ ﻨﻌﺎﻡ ﺒل ﺃﻀل ﺴﺒﻴﻼ { ﻜﺎ ﺫﻜﺭ ﺍﻟﻤﺤﺎﺴﺒﻲ. ﺎﻨﻴﺎ :ﺇﻥ ﺍﻟﻌﻼﻗﺔ ﺍﻟ ﻨﺎﺌﻴﺔ ﺍﻟﺘﻲ ﺘﻘﻭﻡ ﺒﻴﻥ ﺍﻟﻌﻘل ﻤﻥ ﻨﺎﺤﻴﺔ ﻭﻅﺎﻫﺭﺘﻲ ﺍﻟﻭﺤﻲ ﻭﺍﻟﻜﻭﻥ ﻤﻥ ﻨﺎﺤﻴﺔ ﺃﺨﺭ ﺇﻨﻤﺎ ﻫﻲ ﻋﻼﻗﺔ ﺘﻀﻤﻨﻴﺔ ﺃﻱ ﺒﺎﻟﺘﻁﺎﺒﻕ ﻭﻟﻴﺱ ﺍﻻﺤﺘﻭﺍﺀ ﻭﻫﺫﺍ ﻤﺎ ﻋﻨﺎ ﺍﻟﻤﺤﺎﺴﺒﻲ ﺒﻘﻭﻟﻪ ” :ﻭﺍﻟﻌﻘل ﻤﻀﻤﻥ ﺒﺎﻟﺩﻟﻴل ،ﻭﺍﻟﺩﻟﻴل ﻤﻀﻤﻥ ﺒﺎﻟﻌﻘل “ ﺃﻱ ﺃﻥ ﺍﻟﻌﻘل ﻜﺎﻤﻥ ﻓﻲ ﺍﻟﻭﺠﻭﺩ ،ﻓﻲ ﻫﺫ ﺍﻟﻤﻌﻘﻭﻻﺕ ،ﻤﻥ ﺒﺤﺎﺭ ﻭﺃﻓﻼﻙ ﻭﺃﻨﻬﺎﺭ ﻭﺠﺒﺎل .ﻜﻤﺎ ﻫﻭ ﻜﺎﻤﻥ ﻓﻲ ﺍﻟﻭﺤﻲ ﺍﻹﻟﻬﻲ .ﻭﻫﻤﺎ ﺃﻱ ” ﺍﻟﻭﺤﻲ ﻭﺍﻟﻭﺠﻭﺩ “ ﻜﺎﻤﻨﺎﻥ ﻓﻲ ﺍﻟﻌﻘل. ﻭﻟﺘﻭﻀﻴ ﻫﺫ ﺍﻟﻨﻘﻁﺔ ﻨﻘﻭل ” :ﺇﻥ ﺍﻟﻜﻭﻥ ﺍﻟﺫﻱ ﺨﻠﻘﻪ ﺍﷲ ﻭﻫﻭ ﺍﻟﻌﺎﻟﻡ ﺍﻟﻤﺎﺩﻱ ﺇﻨﻤﺎ ﻫﻭ ﻋﺎﻟﻡ ﻤﺘﻁﺎﺒﻕ ﻤﻊ ﺍﻟﻌﻘل “ .ﻓﻜﻤﺎ ﺃﻥ ﺍﻟﻌﻘل ﺍﻟﻐﺭﻴﺯﻱ ﺍﻟﺫﻱ ﻭﻀﻌﻪ ﺍﷲ ﻓﻲ ﺨﻠﻘﻪ ﻫﻭ ” ﻋﻘل ﻜﻭﻨﻲ “ ﻜﺫﻟﻙ ،ﻓﻜﻼﻫﻤﺎ ﻤﻀﻤﻥ ﺒﺎ ﺨﺭ ﻋﻘﻠﻴﺎ .ﻭﺘﻀﻤﻴﻥ ﺍﻟﻭﺠﻭﺩ ﺍﻟﻤﻁﻠﻕ ﻟﻠﻌﻘل ﻟﻴﺱ ﻤﻥ ﺤﻴﺙ ﻫﻭ ﻭﺠﻭﺩ ﺤﺴﻲ ،ﺒل ﻤﻥ ﺤﻴﺙ ﻫﻭ ﻋﻘﻠﻲ ﺸﺎﻤل ﻴﺘﺠﻪ ﻨﺤﻭ ﺎﻴﺔ ﻭﺍﻀﺤﺔ ﻫﻲ ﺍﻟﺘﺩﻟﻴل ﻋﻠﻰ ﻭﺠﻭﺩ ﺍﷲ ،ﻭﻋﻠﻰ ﺃﻨﻪ ﻭﺍﺤﺩ ﻻ ﺸﺭﻴﻙ ﻟﻪ.
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ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ” ﺍﻟﻤﺼﻁﻠ ﻭﺍﻟﻤﻔﻬﻭﻡ “ ﻋﻨﺩ ﻁﻪ ﺍﻟﻌﻠﻭﺍﻨﻲ
ﺃﻭﺭﺍﻕ ﻟﻠﻨﻘﺎ
ﻭﺇﺫﺍ ﻜﺎﻥ ﺍﻟﻌﻘل ﻜﺎﻤﻥ ﻓﻲ ﺍﻟﺩﻟﻴل ” ﺍﻟﻌﻴﺎﻥ ﺍﻟﻅﺎﻫﺭ “ ﻭﻫﻭ ﻜﺫﻟﻙ -ﻜﻤﺎ ﺸﺭﺤﻨﺎ - ﻓ ﻥ ﺍﻟﻌﻘل ﻜﺎﻤﻥ ﻤﻥ ﻨﺎﺤﻴﺔ ﺃﺨﺭ ﻓﻲ ﺍﻟﺩﻟﻴل ﺍ ﺨﺭ ” ﺍﻟﺨﺒﺭ ﺍﻟﻘﺎﻫﺭ “ ﻭﻫﻭ ﺍﻟﻘﺭﺁﻥ .ﻓ ﻴﺎﺕ ﺍﷲ ﻜﻠﻬﺎ ﺇﻟﻰ ﺠﺎﻨﺏ ﻜﻭﻨﻬﺎ ﺃﺩﻟﺔ ﺘﺩﺒﻴﺭ ﻋﺎﻗل ﻋﻠﻰ ﻭﺠﻭﺩ ﺍﷲ ﻭﻭﺤﺩﺍﻨﻴﺘﻪ ،ﻓﻬﻲ ﺃﻴﻀﺎ ﺃﺩﻟﺔ ﺘﺩﺒﻴﺭ ﻋﺎﻗل ﻟﺤﻴﺎﺓ ﺍﻹﻨﺴﺎﻥ ﻓﻲ ﺍﻟﺩﻨﻴﺎ ﻭﺍ ﺨـﺭﺓ ﻋﻠﻰ ﺍﻟﺴﻭﺍﺀ .ﻭﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ }ﺍﺴﺘﻤﻊ ﻟﻤﺎ ﻴﻭﺤﻰ { ﻴﻌﻨﻲ ﺃﻋﻘل ﻤﺎ ﺃﻗﻭل ﻟﻙ (1).ﻭﻟﻤﺎ ﻜﺎﻥ ﺍﻟﻘﺭﺁﻥ ﻗﺩ ﺃﺘﻰ ﻤﺨﺎﻁﺒﺎ ﻟﻸﻟﺒﺎﺏ ،ﻓﻼ ﻴﻜﻭﻥ ﺇﻻ ﻤﻁﺎﺒﻘﺎ ﻤﻌﻬﺎ ،ﻴﺭ ﻨﺎﻗﺹ ﻭﻻ ﺯﺍﺌﺩ ﻋﻠﻴﻬﺎ .ﻭﻤﻥ ﻫﻨﺎ ﻜﺎﻥ ﺍﻟﺘﻀﻤﻴﻥ ﺍﻟﺘﻁﺎﺒﻘﻲ ﺒﻴﻥ ﺍﻟﻌﻘل ﻭﺍﻟﻘﺭﺁﻥ .ﻓﻜﻤﺎ ﺃﻥ ﺍﻟﻌﻘل ﺍﻟﻐﺭﻴﺯﻱ ﺍﻟﺫﻱ ﻭﻀﻌﻪ ﺍﷲ ﻓﻲ ﺨﻠﻘﻪ ﻫﻭ ” ﻋﻘل ﻗﺭﺁﻨﻲ “ ﻓ ﻥ ﺍﻟﻘﺭﺁﻥ ﺍﻟﺫﻱ ﺠﺎﺀ ﻤﺨﺎﻁﺒﺎ ﺍ ﻟﺒﺎﺏ ﺇﻨﻤﺎ ﻫﻭ ” ﻗﺭﺁﻥ ﻋﻘﻠﻲ “ ﻓﻜﻼﻫﻤﺎ ﻤﻀﻤﻥ ﺒﺎ ﺨﺭ ﻋﻘﻠﻴﺎ.
ﺎﻟ ﺎ :ﺃﻥ ﺍﻟﻭﺤﻲ ﻭﺍﻟﻭﺠﻭﺩ ﻫﻤﺎ ﻋﻠﺔ ﺍﻻﺴﺘﺩﻻل ﺍﻟﺘﻲ ﺒﻬﺎ ﻗﺎﻤﺕ ﺍﻟﺤﺠﺔ ﻋﻠﻰ ﺍﻟﺨﻠﻕ ، ﻭﻫﻤﺎ ﺍ ﺼل .ﻓﺎﻟﻌﻴﺎﻥ ﺸﺎﻫﺩ ﻴﺩل ﻋﻠﻰ ﺍﻟﻐﻴﺏ ،ﻭﺍﻟﺨﺒﺭ ﻴﺩل ﻋﻠﻰ ﺍﻟﺼﺩﻕ ، ﻭﺍﻟﻌﻘل ﻫﻭ ﺍﻟﻤﺴﺘﺩل ﻭﻫﻭ ﺍﻟﻔﺭ .
ﺇﺫﺍ ﺍ ﺼل ﻓﻲ ﺍﻻﺴﺘﺩﻻل ﻟﻴﺱ ﺍﻟﻌﻘل ،ﻭﺇﻨﻤﺎ ﻫﻭ ﻫﺫ ﺍﻟﻤﻌﻘﻭﻻﺕ ﺍﻟﺘﻲ ﺨﻠﻘﻬﺎ ﺍﷲ ﻭﻫﻭ ﻫﺫﺍ ﺍﻟﻜﻭﻥ ﺍﻟﻼﻨﻬﺎﺌﻲ ﻤﻥ ﻨﺎﺤﻴﺔ ﻭﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﺍﻟﺫﻱ } ﻻ ﻴﺄﺘﻴﻪ ﺍﻟﺒﺎﻁل ﻤﻥ ﺒﻴﻥ ﻴﺩﻴﻪ ﻭﻻ ﻤﻥ ﺨﻠﻔﻪ { ﻤﻥ ﻨﺎﺤﻴﺔ ﺃﺨﺭ .ﻓﻠﻭ ﻟﻡ ﻴﻜﻥ ﻫﻨﺎﻙ ” ﻋﻠﺔ “ ﻟﻼﺴﺘﺩﻻل ﻟﻤﺎ ﻜﺎﻥ ﻫﻨﺎﻙ ﺤﺎﺠﺔ ﻟﻠﻤﺴﺘﺩل ﻭﻫﻭ ﺍﻟﻌﻘل ،ﻟﺫﻟﻙ ﻴﻘﻭل ﺍﻟﻤﺤﺎﺴﺒﻲ ” : ﻭﻤﺤﺎل ﻜﻭﻥ ﺍﻟﻔﺭ ﻤﻊ ﻋﺩﻡ ﺍ ﺼل ،ﻭﻜﻭﻥ ﺍﻻﺴﺘﺩﻻل ﻤﻊ ﻋﺩﻡ ﺍﻟﺩﻟﻴل “ .ﻫﺫﺍ ﺍﻟﻘﻭل ﻟﻴﺱ ﻓﻴﻪ ﺇﺘﻘﺎﺹ ﻤﻥ ﻗﻴﻤﺔ ﺍﻟﻌﻘل ،ﻭﺇﻨﻤﺎ ﻫﻭ ﺘﺤﺩﻴﺩ ﺩﻗﻴﻕ ﻟﻤﻭﻗﻌﻪ ﺍﻟﺼﺤﻴ .ﻭﺭﺒﻤﺎ ﻓﻴﻪ ﺭﺩ ﻋﻠﻰ ﺍﻟﻤﻌﺘﺯﻟﺔ ،ﺃﻨﺼﺎﺭ ﺍﻟﻌﻘـل ،ﻭﺨﺼﻭﻡ ﺍﻟﻤﺤﺎﺴـﺒﻲ ،ﻭﻗﻭﻟﻪ ” :ﻓﻤـﻥ ﺘﻨﺎﻭل ﺍﻟﻔﺭ ﻗﺒل ﺃﺤﻜﺎﻡ ﺍ ﺼل ﺴﻔﻪ “ ﻴﺅﻜﺩ ﺫﻟﻙ ،ﻥ ﺍﻟﺫﻴﻥ ﺘﻨـﺎﻭﻟﻭﺍ ” ﺍﻟﻔﺭ “ ﻭﻫﻭ ﺍﻟﻌﻘل ﻭﻗﺩﻤﻭ ﻋﻠﻰ ” ﺍ ﺼل “ ﻫﻡ ﺍﻟﻤﻌﺘﺯﻟﺔ. ــــــــــــــــــــــــــــــــــــــــ
)(1 ﺍﻨﻅﺭ :ﻜﺘﺎﺏ ﻤﺎﺌﻴﺔ ﺍﻟﻌﻘل ﻀﻤﻥ ﻜﺘﺎﺏ )ﺍﻟﻌﻘل ﻭﻓﻬﻡ ﺍﻟﻘﺭﺁﻥ( ﺍﻟﻤﺼﺩﺭ ﺍﻟﺴﺎﺒﻕ ، ﺹ .164
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ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﺇﺒﺭﺍﻫﻴﻡ ﺁﺩﻡ ﺃﺤﻤﺩ ﺸﻭﻗﺎﺭ
ﺭﺍﺒﻌﺎ :ﻴﻤﻜﻥ ﺃﻥ ﻨﺴﺘﻨﺘﺞ ﻤﻤﺎ ﻤﺭ ﺫﻜﺭﻫﺎ ﻓﻲ ﺍﻟﻨﻘﺎﻁ ﺍﻟ ﻼﺙ ﺍﻟﺴﺎﺒﻘﺔ -ﻭﺨﺎﺼﺔ ﺍﻟﻌﻼﻗﺔ ﺍﻟ ﻨﺎﺌﻴﺔ ﺍﻟﺘﻲ ﺃﻗﺎﻤﻬﺎ ﺍﻟﻤﺤﺎﺴﺒﻲ ﺒﻴﻥ ﺍﻟﻭﺤﻲ ﻭﺍﻟﻭﺠﻭﺩ ﻤﻥ ﻨﺎﺤﻴﺔ ،ﻭﺍﻟﻌﻘل ﻤﻥ ﻨﺎﺤﻴﺔ ﺃﺨﺭ -ﻴﻤﻜﻥ ﺃﻥ ﻨﺴﺘﻨﺘﺞ ﺃﻤﻭﺭﺍ ،ﺨﻼﺼﺘﻬﺎ ﻓﻲ ﻨﻘﺎﻁ :
) (1ﻤﻊ ﺃﻥ ﺍﻟﻌﻘل -ﻋﻨﺩ ﺍﻟﻤﺤﺎﺴﺒﻲ -ﻴﻭﺍﺯﻱ ” ﻤﻌﺭﻓﻴﺎ “ ﻜـﻼ ﻤﻥ ” ﺍﻟﻭﺤﻲ ﻭﺍﻟﻭﺠــﻭﺩ “ ﻭﻴﻁﺎﺒﻘﻬﻤـﺎ ﺇﻻ ﺃﻥ ﺍﻟﻤﺤﺎﺴﺒﻲ ﻴﺤﺼﺭ ﻤﺼﺎﺩﺭ ﺍﻟﻤﻌﺭﻓﺔ ﻓﻲ ﺃﻤﺭﻴﻥ ” ﺍﻟﻭﺤﻲ ﺍﻹﻟﻬﻲ ﻭﺍﻟﻜﻭﻥ ﺍﻟﻤﻨﻅﻭﺭ“ .ﻓﻬﻤﺎ ﺴﺎﺤﺔ ﺍﻟﻘﺭﺍﺀﺓ ﻭﻤﺠﺎﻟﻬﺎ ﻭﺍﻟﻌﻘل ﺁﻟﺔ ﺍﻟﻘﺭﺍﺀﺓ ﻭﺍﻹﻨﺴﺎﻥ ﻫﻭ ﺍﻟﻘﺎﺭ .ﻭﻻ ﺘﻘﻭﻡ ﺍﻟﺤﺠﺔ ﻋﻠﻰ ﻤﻥ ﻻ ﻴﻤﻠﻙ ﻫﺫ ﺍ ﻟﺔ ،ﻤ ل ﺍﻟﻤﺠﺎﻨﻴﻥ ﻭﺃﺼﺤﺎﺏ ﺍﻟﻌﺘﻭﻫﺎﺕ.
) (2ﺇﻥ ﻤﺎ ﺍﻨﺘﻬﻰ ﺇﻟﻴﻪ ﺍﻟﻤﺤﺎﺴﺒﻲ ﻤﻥ ” ﺘﻁﺎﺒﻕ “ ﺍﻟﻌﻘل ﺒﺎﻟﻭﺤﻲ ﻭﺍﻟﻭﺠﻭﺩ ﻭﺇﻥ ﻜﺎﻥ ﻴﻌﻨﻲ ﻀﻤﻨﺎ ﺃﻥ ﺍﻟﻭﺤﻲ ﺍﻹﻟﻬﻲ ﻭﺍﻟﻜﻭﻥ ﺍﻟﻤﺨﻠﻭﻕ ﻫﻤﺎ ﻤﺘﻁﺎﺒﻘﺎﻥ ﻓﻴﻤﺎ ﺒﻴﻨﻬﻤﺎ ﺃﻴﻀﺎ ،ﺇﻻ ﺃﻨﻪ ﻟﻡ ﻴﺼﺭ ﺒﺫﻟﻙ ﻜﻤﺎ ﺃﻨﻪ ﻟﻡ ﻴﺤﺎﻭل ﺍﺴﺘﻐﻼل ﺍﻟﻌﻼﻗﺔ ﺒﻴﻥ ﺍﻟﺩﻟﻴﻠﻴﻥ ” ﺍﻟﻌﻴﺎﻥ ﺍﻟﻅﺎﻫﺭ “ ﻭ ” ﺍﻟﺨﺒﺭ ﺍﻟﻘﺎﻫﺭ “ ﻟﻘﺭﺍﺀﺓ ﻜل ﻤﻨﻬﺎ ﺒﺎ ﺨﺭ .ﻭﻟﻭ ﻓﻌل ﻟﻭﻀﻊ ﺍ ﺴﺱ ﺍﻟﻜﻔﻴﻠﺔ ﻟﻠﻘﻴﺎﻡ ﺒﺎﻟﻘﺭﺍﺀﺘﻴﻥ ، ﻭﻻﻜﺘﻤﻠﺕ ﺃﻀﻼ ﺍﻟﻤ ﻠﺙ ﺍﻟﻤﻌﺭﻓﻲ .ﺍﻨﻅﺭ ﺍﻟﺸﻜل ﺭﻗﻡ ).(1 ) (3ﻜل ﻤﺎ ﺍﺴﺘﻨﺩ ﺇﻟﻴﻪ ﺍﻟﻤﺤﺎﺴﺒﻲ ﻓﻲ ﺘﻘﺭﻴﺭ ﻟﻠﻌﻼﻗﺔ ” ﺍﻟﺘﻁﺎﺒﻘﻴﺔ “ ﺒﻴﻥ ﺍﻟﻌﻘل ﻭﻅﺎﻫﺭﺘﻲ ﺍﻟﻭﺤﻲ ﻭﺍﻟﻭﺠﻭﺩ ﺇﻨﻤﺎ ﻫﻲ ﺃﺩﻟﺔ ﻋﻘﻠﻴﺔ ﻤﻨﻁﻘﻴﺔ ﻟﻡ ﻴﺩﻋﻤﻬﺎ ” ﺒﺎﻟﻤﻨﻘﻭل “ ﻤﻊ ﺍﻤﺘﻼﻜﻪ ﺍﻟﻔﺭﺼﺔ ﺍﻟﻜﺎﻓﻴﺔ ﻟﻔﻌل ﺫﻟﻙ.
) (4ﻋﻠﻰ ﺃﻥ ﺍﻟﺴﺅﺍل ﺍﻟﻤﻬﻡ ﺍﻟﺫﻱ ﻻ ﻴﻨﺒﻐﻲ ﺃﻥ ﻴﺯﻭل ﻋﻥ ﺍﻟﺒﺎل ﻫﻭ :ﻫل ﺘﻤﻜﻥ ﺍﻟﻤﺤﺎﺴﺒﻲ ﺒﺎﻟﻔﻌل ﺃﻥ ﻴﻀﻊ ﺍ ﺴﺱ ﺍ ﻭﻟﻴﺔ ﻟﻨﻅﺭﻴﺔ ” ﺍﻟﺠﻤﻊ ﺒﻴﻥ ﺍﻟﻘﺭﺍﺀﺘﻴﻥ “ ﻜﻤﺎ ﺃﺸﺎﺭ ﺇﻟﻴﻪ ﺍﻟﻌﻠﻭﺍﻨﻲ .
ﺍﻹﺠﺎﺒﺔ ﺍﻟﻤﺒﺩﺌﻴﺔ ﻟﻠﻤﻨﺼﻑ ﺍﻟﺫﻱ ﻗﺭﺃ ﻤﺎ ﻜﺘﺒﻨﺎ ﺘﻜﻭﻥ ” ﺤﺘﻤﺎ “ ﺒﺎﻹﻴﺠﺎﺏ .ﻭﺇﻥ ﻟﻡ ﻴﻀﻊ ﺍﻟﻤﺤﺎﺴﺒﻲ ﺍ ﺴﺱ ﺍﻟﻜﻔﻴﻠﺔ ﻟﻠﻘﻴﺎﻡ ﺒﺎﻟﻘﺭﺍﺀﺘﻴﻥ ،ﻓﺤﺴﺒﻪ ﻤﺎ ﺃﺴﺱ ﻭﺍﺒﺘﻜﺭ ،ﻭﺒﻪ ﺘﻨﺘﻘل ﺇﻟﻰ ﻴﺭ ﻤﺅﻭﻨﺔ ﺍﻟﺘﻁﻭﻴﺭ ﻭﺍﻹﺒﺩﺍ .
ﺍﻟﻘﺭﺁﻥ
ﻤﻔﻬﻭﻡ ﺍﻟﺠﻤﻊ ﺒﻴﻥ ﺍﻟﻘﺭﺍﺀﺘﻴﻥ ﻋﻨﺩ ﺍﻟﻤﺤﺎﺴﺒﻲ : ﺍﻟﻌﻘل
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ﺍﻟﻜﻭﻥ
ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ” ﺍﻟﻤﺼﻁﻠ ﻭﺍﻟﻤﻔﻬﻭﻡ “ ﻋﻨﺩ ﻁﻪ ﺍﻟﻌﻠﻭﺍﻨﻲ
ﺃﻭﺭﺍﻕ ﻟﻠﻨﻘﺎ
ﺍﻟﺸﻜل ﺭﻗﻡ )(1
ﻨﺭ ﻓﻲ ﻫﺫﺍ ﺍﻟﺸﻜل ﺍﻟﻌﻼﻗﺔ ﺍﻟﺘﻁﺎﺒﻘﻴﺔ ﺒﻴﻥ ﻜل ﻤﻥ ﺍﻟﻭﺤﻲ ﻭﺍﻟﻜﻭﻥ ﺒﺎﻟﻌﻘل ﻓﻲ ﺍﻟﻭﻗﺕ ﺍﻟﺫﻱ ﻻ ﻨﺭ ﻤ ﻠﻬﺎ ﺒﻴﻥ ﺍﻟﻘﺭﺁﻥ ﻭﺍﻟﻜﻭﻥ ﺇﻻ ﻋﺒﺭ ﺍﻟﻌﻘل .ﻭﻟﻭ ﻜﺎﻨﺕ ﻟﺼﺎﺭ ﺍﻟﺸﻜل ﻤ ﻠ ﺎ .ﻗﺎﺭﻥ ﺒﺎﻟﺸﻜل ﺭﻗﻡ )(2 ) (2ﻤﺠﻬﻭﺩﺍﺕ ﺃﺒﻲ ﺍﻟﻘﺎﺴﻡ ﻓﻲ ﺍﻟﺠﻤﻊ ﺒﻴﻥ ﺍﻟﻘﺭﺍﺀﺘﻴﻥ :
ﺇﺫﺍ ﺍﻨﺘﻬﻰ ﺍﻟﺤﺎﺭﺙ ﺍﻟﻤﺤﺎﺴﺒﻲ ﻓﻲ ﺠﻬﻭﺩ ﺇﻟﻰ ﺘﻘﺭﻴﺭ ﺍﻟﻌﻼﻗﺔ ” ﺍﻟﺘﻁﺎﺒﻘﻴﺔ “ ﺒﻴﻥ ﺍﻟﻌﻘل ﻤﻥ ﺠﻬﺔ ﻭﺍﻟﻭﺤﻲ ﻭﺍﻟﻭﺠﻭﺩ ﻤﻥ ﺠﻬﺔ ﺃﺨﺭ ،ﻓ ﻥ ﺃﺒﺎ ﺍﻟﻘﺎﺴﻡ ﻴﺒﺩﺃ ﻤﻥ ﺤﻴﺙ ﺍﻨﺘﻬﻰ ﺍﻟﻤﺤﺎﺴﺒﻲ ﻭﻴﺭﻜﺯ ﺠﻬﺩ ﻓﻲ ﺍﻜﺘﺸﺎﻑ ﺍﻟﻌﻼﻗﺔ ﻭﺍﻟﻨﺎﻅﻡ ﺍﻟﻤﻨﻬﺠﻲ ﺒﻴﻥ ﺍﻟﻭﺤﻲ ﻭﺍﻟﻭﺠﻭﺩ. ﻭﻴﻨﻁﻠﻕ ﻓﻲ ﺠﻬﻭﺩ ﻤﻥ ﻓﺭﻀﻴﺔ ﺃﻥ ” ﺍﻟﻘﺭﺁﻥ ﻤﻌﺭﻓﺔ ﻤﻌﺎﺩﻟﺔ ﻟﻠﻭﺠﻭﺩ ﺍﻟﻜﻭﻨﻲ ﻭﺤﺭﻜﺘﻪ “ ،ﻭﻴﺭ ﺃﻥ ﺩﻟﻴل ﺫﻟﻙ ﺍﻟﻘﺭﺁﻥ ﻨﻔﺴﻪ ،ﻗﺎل ﺘﻌﺎﻟﻰ } :ﻭﻤﺎ ﺨﻠﻘﻨﺎ ﺍﻟﺴﻤﻭﺍﺕ ﻭﺍ ﺭ ﻭﻤﺎ ﺒﻴﻨﻬﻤﺎ ﺇﻻ ﺒﺎﻟﺤﻕ ﻭﺃﻥ ﺍﻟﺴﺎﻋﺔ ﺘﻴﺔ ﻓﺄﺼﻔ ﺍﻟﺼﻔ ﺍﻟﺠﻤﻴل ﺇﻥ ﺭﺒﻙ ﻫﻭ ﺍﻟﺨﻼﻕ ﺍﻟﻌﻠﻴﻡ ﻭﻟﻘﺩ ﺁﺘﻴﻨﺎﻙ ﺴﺒﻌﺎ ﻤﻥ ﺍﻟﻤ ﺎﻨﻲ ﻭﺍﻟﻘﺭﺁﻥ ﺍﻟﻌﻅﻴﻡ {] .ﺍﻟﺤﺠﺭﺍﺕ -85 : .[87ﻭﺍﻟﻤ ﺎﻨﻴﻲ ﻫﻲ ﺴﺒﻊ ﻤﻥ ﺍﻟﺴﻤﻭﺍﺕ ﻭﺴﺒﻌﺎ ﻤﻥ ﺍ ﺭﻀﻴﻥ } ﺍﷲ ﺍﻟﺫﻱ ﺨﻠﻕ ﺴﺒﻊ ﺴﻤﻭﺍﺕ ﻭﻤﻥ ﺍ ﺭ ﻤ ﻠﻬﻥ ﻴﺘﻨﺯل ﺍ ﻤﺭ ﺒﻴﻨﻬﻥ ﻟﺘﻌﻠﻤﻭﺍ ﺃﻥ ﺍﷲ ﻋﻠﻰ ﻜل ﺸﻲﺀ ﻗﺩﻴﺭ ، ﻭﺃﻥ ﺍﷲ ﻗﺩ ﺃﺤﺎﻁ ﺒﻜل ﺸﻲﺀ ﻋﻠﻤﺎ { ]ﺍﻟﻁﻼﻕ .[12 :ﻭﺤﻴﻥ ﺘﺘﻡ ﺍﻟﻤﻘﺎﺒﻠﺔ ﺒﻴﻥ ﺍﻟﺨﻠﻕ ﻭﺍﻟﻌﻠﻡ ﻋﻠﻰ ﺍﻟﻤﺴﺘﻭ ﺍﻹﻟﻬﻲ } ﺍﻟﺨﻼﻕ ﺍﻟﻌﻠﻴﻡ { ﺘﺘﻡ ﺍﻟﻤﻘﺎﺒﻠﺔ ﺒﻴﻥ ﺍﻟﺨﻠﻕ ﻭﺍﻟﻌﻠﻡ ﻋﻠﻰ ﻤﺴﺘﻭ ﺍﻟﻌﻁﺎﺀ ﺍﻹﻟﻬﻲ ﻟ ﻨﺴﺎﻥ ﻓﺘﻜﻭﻥ ﺍﻟﻤﻨﺔ ﺍﻹﻟﻬﻴﺔ ﺒﻘﺭﺁﻥ ﻋﻅﻴﻡ ﻴﻘﺎﺒل ﺍﻟﻭﻋﻲ ﺒﺎﻟﺨﻠﻕ ﺍﻟﺴﺒﺎﻋﻲ ﺍﻟﻌﻅﻴﻡ .ﻓﺎﻟﻤ ﺎﻨﻲ ﻫﻲ ﺍﻟﻤﺘﻘﺎﺒﻼﺕ ،ﻓﺎﻟﺴﻤﺎﺀ ﻤ ﻨﻰ ﺍ ﺭ ،ﻭﺍﻟﺸﻤﺱ ﻤ ﻨﻰ ﺍﻟﻘﻤﺭ ،ﻭﺍﻟﺫﻜﺭ ﻤ ﻨﻰ ﺍ ﻨ ﻰ .ﻓﺎﻟﺴﺒﻊ ﺍﻟﻤ ﺎﻨﻲ ﻫﻲ ﺍﻟﺴﻤﻭﺍﺕ ﺍﻟﺴﺒﻊ ﻭﻓﻲ ﻤﻘﺎﺒﻠﻬﺎ ﺍﻻﺭﻀﻴﻥ ﺍﻟﺴﺒﻊ .ﻭﺍﻟﻘﺭﺁﻥ ﻫﻭ ﺍﻟﻤﻌﺎﺩل ﺒﺎﻟﻭﻋﻲ ﻟﻬﺫﺍ ﺍﻟﺨﻠﻕ ﺍﻟﻜﻭﻨﻲ ،ﺃﻥ ﺃﻨﻪ ﺍﻟﺤﻕ ﺍﻟﺫﻱ ﻴﻌﺎﺩل ﺍﻟﺨﻠﻕ ﻓﻲ ﺒﻨﺎﺌﻴﺘﻪ ﺍﻟﺤﺭﻓﻴﺔ ﻜﻤﺎ ﻫﻭ ﻤﻌﺎﺩل ﻟﻪ ﻤﻥ ﺤﻴﺙ ﺍﻟﻭﻋﻲ )( 1 ﺍﻟﻤﻭﻀﻭﻋﻲ. ــــــــــــــــــــــــــــــــــــــــ )(1 ﺍﻨﻅﺭ :ﺤﺎ ﺤﻤﺩ ،ﻤﺤﻤﺩ ﺃﺒﻭ ﺍﻟﻘﺎﺴﻡ ،ﻤﻨﻬﺠﻴﺔ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻤﻌﺭﻓﻴﺔ ،ﺍﻟﻤﻌﻬﺩ ﺍﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ 1991 ،ﻡ.
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ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﺇﺒﺭﺍﻫﻴﻡ ﺁﺩﻡ ﺃﺤﻤﺩ ﺸﻭﻗﺎﺭ
ﻭﺒﺤﻜﻡ ﺇﻋﺎﺩﺓ ﺘﺭﺘﻴﺏ ﺍﻟﻘﺭﺁﻥ ﺍﻟﺘﻲ ﺤﺼﻠﺕ ﺒﺎﻟﻤﺩﺍﺭﺴﺔ ﻭﺍﻟﻤﺭﺍﺠﻌﺔ ﺍﻟﺘﻲ ﺘﻤﺕ ﺒﻴﻥ ﺍﻟﻨﺒﻲ ﻭﺁﻤﻴﻥ ﺍﻟﻭﺤﻲ ﻋﻨﺩ ﺨﺘﺎﻡ ﺍﻟﻭﺤﻲ .ﺍﺘﺨﺫ ” ﺍﻟﻜﺘﺎﺏ “ ﺃﻱ ﺍﻟﻘﺭﺁﻥ ﻭﺤﺩﺘﻪ ﺍﻟﻌﻀﻭﻴﺔ .ﻜﻤﺎ ﺍﺘﺨﺫ ﺍﻟﻜﻭﻥ ﻭﺤﺩﺘﻪ ﺍﻟﺒﻨﺎﺌﻴﺔ.
ﻭﻫﺫ ﺃﻱ ” ﺍﻟﻭﺤﺩﺓ ﺍﻟﻌﻀﻭﻴﺔ “ ﺇﺤﺩ ﺃﻫﻡ ﻤﻌﺠﺯﺍﺕ ﺍﻟﻘﺭﺁﻥ .ﺇﺫ ﺃﻥ ﺍﻟﻨﺹ ﻭﺍﺤﺩ ﻻ ﻴﺘﻐﻴﺭ ﻭﻻ ﻴﺘﺒﺩل ﻭﺘﺨﺘﻠﻑ ﻗﺭﺍﺀﺘﻪ ﺘﺒﻌﺎ ﻟﻠﺘﺭﻜﻴﺏ ﻭﺍﻟﻔﺎﺭﻕ ﺍﻟﻨﻭﻋﻲ ﻓﻲ ﺘﻁﻭﺭ ﺍﻟﻌﻘل ﺍﻟﺒﺸﺭﻱ .ﻓﻠﻜل ﺤﺎﻟﺔ ﻋﻘﻠﻴﺔ ﺘﺎﺭﻴﺨﻴﺔ ﻓﻬﻤﻬﺎ ﺍﻟﺨﺎﺹ ﺒﻬﺎ ﻟﻠﻘﺭﺁﻥ ﺘﺒﻌﺎ ﻟﻤﺒﺎﺩﺌﻬﺎ ﺍﻟﻌﻘﻠﻴﺔ ﻭﺃﺸﻜﺎل ﺘﺼﻭﺭﻫﺎ ﻟﻠﻭﺠﻭﺩ. ﻤﻔﻬﻭﻡ ﺍﻟﺠﻤﻊ ﺒﻴﻥ ﺍﻟﻘﺭﺍﺀﺘﻴﻥ ﻋﻨﺩ ﺃﺒﻲ ﺍﻟﻘﺎﺴﻡ :
ﻭﻟﻤﺎ ﺒﺘﺕ ﺍﻟﻭﺤﺩﺓ ﺍﻟﻤﻭﻀﻭﻋﻴﺔ ﺒﻴﻥ ﺍﻟﻘﺭﺁﻥ ﻭﺍﻟﻜﻭﻥ ﺒﺘﻘﺭﻴﺭ ﺍ ﻴﺔ ﺍﻟﺴﺎﺒﻘﺔ ﻭﺁﻴﺎﺕ ﺃﺨﺭﻴﺎﺕ ،ﻜﻤﺎ ﻴﺭ ﺃﺒﻭ ﺍﻟﻘﺎﺴﻡ -ﻓ ﻥ ﻟﻠﻤﺭﺀ ﺃﻥ ﻴﺘﺴﺎﺀل ،ﺇﺫﺍ ﻜﻴﻑ ﺘﺘﻡ ﻗﺭﺍﺀﺓ) (1ﻜل ﻤﻥ ﺍﻟﻅﺎﻫﺭﺘﻴﻥ ” ﺍﻟﻘﺭﺁﻥ ﻭﺍﻟﻭﺠﻭﺩ “ ﻭﻜﻴﻑ ﻴﺘﻡ ﺍﻟﺠﻤﻊ ﺒﻴﻥ ﺍﻟﻘﺭﺍﺀﺘﻴﻥ .ﻴﺒﺩﺃ ﺃﺒﻭ ﺍﻟﻘﺎﺴﻡ ﻓﻲ ﺍﻹﺠﺎﺒﺔ ﻋﻥ ﻫﺫﺍ ﺍﻟﺘﺴﺎﺅل ﺒﺘﻘﺭﻴﺭ ﺇﻁﻼﻗﻴﺔ) ، (2ﻭﻻ ﻤﺤﺩﻭﺩﻴﺔ ﻅﻭﺍﻫﺭ ﻼﺙ ، ﺍﻹﻨﺴﺎﻥ ،ﺍﻟﻜﻭﻥ ،ﻭﺍﻟﻘﺭﺁﻥ ” ﺍﻟﻭﻋﻲ ﺍﻟﻤﺤﻴﻁ ﺒﺎﻟﻅﺎﻫﺭﺘﻴﻥ ﺍ ﺨﺭﻴﻥ “ .ﺃﻤﺎ ﺍﻹﻨﺴﺎﻥ ﻓﻸﻨﻪ ﺠﺒل ﻓﻲ ﺘﻜﻭﻴﻨﻪ ﻋﻠﻰ ﺍﻟﻼﻤﺤﺩﻭﺩ ،ﻓﻲ ﻜﻭﻥ ﻫﻭ ﺒﺩﻭﺭ ﺍ ﺨﺭ ﻻ ﻤﺤﺩﻭﺩ ، ﻭﺒﺎﻟﺘﺎﻟﻲ ﻓ ﻥ ﺍﻟﻭﻋﻲ ﺍﻟﻤﺤﻴﻁ ﺒﻬﻤﺎ ﻻﺒﺩ ﺃﻥ ﻴﻜﻭﻥ ﻤﻌﺎﺩﻻ ﻤﻭﻀﻭﻋﻴﺎ ﻟﻬﻤﺎ ﻤﺘﻜﺎﻓﺌﺎ ﻤﻌﻬﻤﺎ ﻜﻤﻁﻠﻕ ﺎﻟﺙ .ﻭﺘﺘﻤ ل ﻻ ﻤﺤﺩﻭﺩﻴﺔ ﺍﻟﻜﻭﻥ ﻓﻲ ﺘﻨﺎﻫﻴﻪ ﻓﻲ ﺍﻟﻜﺒﺭ ﻭﺘﻨﺎﻫﻴﻪ ﻓﻲ ﺍﻟﺼﻐﺭ ، ﺭ ﻡ ﺃﻨﻪ ﺃﺸﻜﺎل ﻤﻥ ﺍﻟﻅﺎﻫﺭﺍﺕ ﺍﻟﻁﺒﻴﻌﻴﺔ .ﻭﻻ ﻤﺤﺩﻭﺩﻴﺔ ﺍﻹﻨﺴﺎﻥ ﻴﺘﻤ ل ﻓﻲ ﻗﻭﺍ ﺍﻟﻼﻤﺭﺌﻴﺔ ،ﻤﻥ ﺍﻨﻔﻌﺎﻻﺕ ﺍﻟﻨﻔﺱ ﻭﻤﻘﻭﻤﺎﺕ ﺇﺩﺭﺍﻙ ﻭﺩﻭﺍﻓﻊ ﺇﺭﺍﺩﺓ ،ﻤﻊ ﺃﻥ ﺸﻜﻠﻪ ﺍﻟﻔﺴﻴﻭﻟﻭﺠﻲ ﻤﺤﺩﻭﺩ ﺒﺒﺌﻴﺘﻪ ﺍﻟﺠﺴﺩﻴﺔ .ﻭﺘﺒﺩﺃ ﺤﺭﻜﺔ ﺍﻟﻭﻋﻲ ﺍﻟﻌﻠﻤﻲ ﺒﺎﻜﺘﺸﺎﻑ ﺍﻹﻁﻼﻕ ــــــــــــــــــــــــــــــــــــــــ )(1 ﻴﻌﺭﻑ ﺃﺒﻭ ﺍﻟﻘﺎﺴﻡ ” ﺍﻟﻘﺭﺍﺀﺓ “ ﺒﺄﻨﻬﺎ ” ﺘﻌﺒﻴﺭ ﻴﺘﺴﻊ ﻟﻤﻌﺭﻓﺔ ﺍ ﺸﻴﺎﺀ ﻭﻓﺤﺼﻬﺎ ﻭﺍﺨﺘﺒﺎﺭﻫﺎ ﻭﻤﻼﺤﻅﺘﻬﺎ “ .ﻓﺎ ﺭ ﻴﻘﺭﺃ ﻭﻜﺫﻟﻙ ” ﺍﻟﺒﻭﺍﺩﻱ ﻭﺍﺭﻫﺎﺼﺎﺕ ﺍﻟﻐﻴﺙ “ .ﺍﻨﻅﺭ : ﻤﻨﻬﺠﻴﺔ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻤﻌﺭﻓﻴﺔ ،ﺹ.59 )(2 ﻴﻌﺭﻑ ﺃﺒﻭ ﺍﻟﻘﺎﺴﻡ ﺍﻹﻁﻼﻗﻴﺔ ﺒﻘﻭﻟﻪ ” ﻓﺎﻻﻁﻼﻗﻴﺔ ﻫﻲ ﺠﺩل ﺍﻹﻨﺴﺎﻥ ﻭﺠﺩل ﺍﻟﻜﻭﻥ ﻭﺠﺩل ﺍﻟﻤﻌﺭﻓﺔ ﻜﻴﻔﻤﺎ ﺘﻤﻅﻬﺭﺕ “ ،ﻭﻴﻘﻭل :ﻓﺠﺩل ﺍﻟﻤﻌﺭﻓﺔ ﻨﺯﻭ ﺇﻟﻰ ﺍﻹﻁﻼﻕ .ﻟﻥ ﻴﻬﺩﺃ ﻭﻟﻥ ﻴﺘﺠﺎﻭﺯ ﺘﻭﺘﺭﺍﺘﻪ ﺤﺘﻰ ﻴﺘﺠﺎﻭﺯ ﻜﺎﻓﺔ ﺍﺸﻜﺎﻟﻴﺎﺘﻪ ﻭﺼﻭﻻ ﺇﻟﻰ ﺍﻟﻤﻁﻠﻕ ﺍﻟﻤﻌﺎﺩل ﻤﻭﻀﻭﻋﻴﺎ ﻹﻁﻼﻗﻴﺔ ﺍﻹﻨﺴﺎﻥ ﻭﺍﻟﻜﻭﻥ.
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ﺃﻭﺭﺍﻕ ﻟﻠﻨﻘﺎ
ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ” ﺍﻟﻤﺼﻁﻠ ﻭﺍﻟﻤﻔﻬﻭﻡ “ ﻋﻨﺩ ﻁﻪ ﺍﻟﻌﻠﻭﺍﻨﻲ
ﻓﻲ ﺍﻹﻨﺴﺎﻥ ﻭﺍﻟﻜﻭﻥ ﺒﺩﺀﺍ ﺒﺎﻟﻤﺤﺩﻭﺩ ،ﺃﻱ ﻤﻥ ﺨﻼل ﺍﻟﺘﺭﻜﻴﺏ ﺃﻭ ﺨﺼﺎﺌﺹ ﺍﻟﺘﻜﻭﻴﻥ ﺒﺎﻟﺫﺍﺕ ﻓﻲ ﺍﻹﻨﺴﺎﻥ ﺘﺒﺩﺃ ﺤﺭﻜﺔ ﺍﻟﻤﻌﺭﻓﺔ ﺒﺎﻟﺠﺴﺩ ﻭﺍﻟﺤﻭﺍﺱ ﻟﺘﻤﺘﺩ ﺇﻟﻰ ﻗﻭﺍ ﺍﻟﻼﻤﺭﺌﻴﺔ. ﻭﻓﻲ ﺍﻟﻜﻭﻥ ﺘﺒﺩﺃ ﺒﺎﻟﻅﺎﻫﺭﺍﺕ ﺍﻟﻤﺤﺴﻭﺴﺔ ﻟﺘﻤﺘﺩ ﺇﻟﻰ ﺍﻟﻼﻤﺘﻨﺎﻫﻲ ﻓﻲ ﺍﻟﺼﻐﺭ ﻭﺍﻟﻼﻤﺘﻨﺎﻫﻲ ﻓﻲ ﺍﻟﻜﺒﺭ .ﻭﻟﻤﺎ ﻜﺎﻥ ﺍﻟﻭﻋﻲ ﺍﻟﻤﻁﻠﻕ ﻻﺒﺩ ﺃﻥ ﻴﻜﻭﻥ ﻭﺤﻴﺎ ﻤﻥ ﺍ ﺯﻟﻲ ” ﺍﷲ ﺴﺒﺤﺎﻨﻪ ﻭﺘﻌﺎﻟﻰ “ ﺇﻟﻰ ﺍﻟﻤﻁﻠﻕ ﺍﻹﻨﺴﺎﻨﻲ ،ﻤﻨﻌﺎ ﻟﻠﺘﺠﺴﺩ ﻭﺍﻟﺤﻠﻭل ﻭﺍﻻﺘﺤﺎﺩ ،ﻓ ﻨﻪ ﻨﺯل ﻓﻲ ﺸﻜل ﻤﻔﺭﺩﺍﺕ ﺍﻟﻠﻐﺔ ﺍﻟﻤﺤﺩﻭﺩﺓ ،ﻜﻤﺎ ﻫﻭ ﻜﺫﻟﻙ ﻓﻲ ﻤﻁﻠﻕ ﺍﻹﻨﺴﺎﻥ ﻓﻲ ﺍﻟﺠﺴﺩ ﻭﻤﻁﻠﻕ ﺍﻟﻜﻭﻥ ﻓﻲ ﺤﺩﻭﺩ ﺍﻟﻅﻭﺍﻫﺭ .ﻭﻫﻜﺫﺍ ﺘﺘﻜﺎﻤل ﺍﻟﺒﻨﺎﺌﻴﺔ ﺍﻟﻤﻁﻠﻘﺔ ،ﻭﺤﻴﺎ ﻭﺇﻨﺴﺎﻨﺎ ﻭﻜﻭﻨﺎ ،ﺍﺒﺘﺩﺍﺀ ﻤﻥ )( 1 ﺍﻟﻤﺤﺩﻭﺩ ﺍﻟﺫﻱ ﻴﺘﻀﻤﻥ ﺍﻟﻼﻤﺤﺩﻭﺩ. ﻭﻤﻨﻬﺠﻴﺔ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻤﻌﺭﻓﻴﺔ) (2ﻫﻲ ﺍﻟﻨﺎﻅﻡ ﺍﻟﻤﻨﻬﺠﻲ ﺍﻟﻜﻠﻲ ﻟﻬﺫ ﺍﻟﻅﺎﻫﺭﺍﺕ ﺒﺭﺩ ﻜ ﺭﺘﻬﺎ ﺇﻟﻰ ﺍﻟﻭﺤﺩﺓ ﻭﺘﻭﺠﻴﻬﻬﺎ ﻨﺤﻭ ﺎﻴﺔ ﻭﺍﺤﺩﺓ ،ﻭﻫﻨﺎ ﻴﺄﺘﻲ ﺍﻟﺘﺴﺎﺅل ﺍﻟﺴﺎﺒﻕ ﺃﻻ ﻭﻫﻭ ﺇﺫﺍ ﻜﺎﻥ ﺍﻟﻜﻭﻥ ﻤﺸﻬﻭﺩﺍ ﻤﺭﺌﻴﺎ ﻟﻜل ﺇﻨﺴﺎﻥ ﻴﺴﺘﻘﺭﺅ ﻓﻜﻴﻑ ﻴﺘﻡ ﺍﺴﺘﻘﺭﺍﺀ ﺍﻟﻘﺭﺁﻥ .ﺃﺠﺎﺏ ﺃﺒﻭ ﺍﻟﻘﺎﺴﻡ ﻋﻥ ﻫﺫﺍ ﺍﻟﺘﺴﺎﺅل ﻤﻥ ﺨﻼل ﺭﺴﺎﻟﺘﻪ ” ﻤﻨﻬﺠﻴﺔ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻤﻌﺭﻓﻴﺔ “ ،ﻭﻴﻤﻜﻥ ﺘﻠﺨﻴﺹ ﻗﻭﺍﻋﺩ ﺍﻟﺘﻲ ﺍﻋﺘﻤﺩ ﻋﻠﻴﻬﺎ ﻓﻲ ﻓﻬﻡ ﺍﻟﻤﻨﻬﺠﻴﺔ ﺍﻟﻘﺭﺁﻨﻴﺔ ﻓﻲ ﺍ ﺘﻲ :
) (1ﻤﺭﺍﻋﺎﺓ ﺍﻟﺨﺼﺎﺌﺹ ﺍﻟﻤﻤﻴﺯﺓ ﻟﻜل ﺭﺴﺎﻟﺔ ﺴﻤﺎﻭﻴﺔ ﻭﺨﺎﺼﺔ ﺍﻟﺭﺴﺎﻟﺔ ﺍﻟﺨﺎﺘﻤﺔ ﻓﻲ ﺨﺼﺎﺌﺼﻬﺎ ﺍﻟﻤﻨﻬﺠﻴﺔ ﻭﺍﻟﻤﻌﺭﻓﻴﺔ.
) (2ﻤﻼﺤﻅﺔ ﻋﺎﻟﻤﻴﺔ ﺍﻟﺨﻁﺎﺏ ﺍﻟﻘﺭﺁﻨﻲ ﻭﺇﻁﻼﻗﻴﺘﻪ ﺍﻟﻤﻌﺎﺩﻟﺔ ﻟﻠﻜﻭﻥ.
) (3ﺍﻟﺘﻤﻴﻴﺯ ﺒﻴﻥ ﺨﻁﺎﺏ ﺍﷲ ﻟﻠﻤﺅﻤﻨﻴﻥ ﻭﺍﻟﻤﺴﻠﻤﻴﻥ ﻭﺨﻁﺎﺏ ﺍﷲ ﻟﻐﻴﺭ ﺍﻟﻤﺅﻤﻨﻴﻥ.
) (4ﻤﺭﺍﻋﺎﺓ ﺍﻟﺘﺴﻠﺴل ﺍﻟﺘﺎﺭﻴﺨﻲ ﻟﻠﺭﺴﺎﻻﺕ ﻭﻓﻕ ﺘﺩﺭ ﺍﻟﻤﻌﺎﺭﻑ ﺍﻹﻨﺴﺎﻨﻴﺔ.
ــــــــــــــــــــــــــــــــــــــــ )(1 ﺍﻨﻅﺭ :ﺤﺎ ﺤﻤﺩ ،ﺃﺒﻭ ﺍﻟﻘﺎﺴﻡ ،ﺍﻟﻌﺎﻟﻤﻴﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻟ ﺎﻨﻴﺔ ،ﺩﺍﺭ ﺍﺒﻥ ﺤﺯﻡ ، ﺒﻴﺭﻭﺕ 1996 ،ﻡ ،ﺹ 232 - 226 )(2 ﺍﻟﻤﻨﻬﺠﻴﺔ ﻫﻲ ﺍﻟﻨﺎﻅﻡ ﺍﻟﻜﻠﻲ ﻟﻸﻓﻜﺎﺭ ﻭﺃﺸﻜﺎل ﺍﻟﻭﻋﻲ ﻭﺍﻟﻤﻌﺭﻓﺔ ﺒﺭﺩ ﺍﻟﻜ ﻴﺭ ﺇﻟﻰ ﺍﻟﻭﺤﺩﺓ ﺍﻟﺘﻲ ﺘﺤﺘﻭﻴﻬﺎ .ﻭﻤﻘﺼﻭﺩ )ﺍﻟﻤﻌﺭﻓﻴﺔ( ﻫﻭ ﺇﺭﺠﺎ ﺍﻟﻤﻔﺭﺩﺍﺕ ﺍﻟﻠﻐﻭﻴﺔ ﻭﺍ ﻓﻜﺎﺭ ﻭﻻﺘﺠﺎﻫﺎﺕ ،ﻭﻤﺤﺘﻭ ﺍﻟ ﻘﺎﻓﺎﺕ ﺇﻟﻰ ﺃﺼﻭﻟﻬﺎ )ﺍﻟﺒﻨﺎﺌﻴﺔ( ﺍﻟﺘﻲ ﺘﺤﺩﺩ ﺩﻻﻻﺘﻬﺎ .ﻭﺍﻟﻌﻘل ﺍﻟﻤﻨﻬﺠﻲ ﻫﻭ ﺍﻟﺫﻱ ﺨﺭ ﻤﻥ ﺤﺎﻟﺔ ﺍﻟﺘﻭﻟﻴﺩ ﺍﻟﺫﺍﺘﻲ ﻟﻠﻤﻔﺎﻫﻴﻡ ﺇﻟﻰ ﺍﻜﺘﺸﺎﻑ ﺍﻟﻨﺴﻕ ﺍﻟﻤﺭﺠﻌﻲ ﺍﻟﺫﻱ ﻴﺤﺎﻜﻡ ﻫﺫ ﺍﻟﻤﻔﺎﻫﻴﻡ ﻨﻔﺴﻬﺎ ﻭﻴﺅﻁﺭ ﻹﻨﺘﺎﺠﻬﺎ ﺒﺤﻴﺙ ﻴﺤﻜﻡ ﺍﻟﺘﻁﺒﻴﻘﺎﺕ ﻓﻲ ﻤﺨﺘﻠﻑ ﺍﻟﺤﻘﻭل ﺍ ﺨﺭ . ﺍﻨﻅﺭ :ﻤﻨﻬﺠﻴﺔ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻤﻌﺭﻓﻴﺔ ،ﺍﻟﻤﺼﺩﺭ ﺍﻟﺴﺎﺒﻕ ،ﺹ ، 22ﺹ ، 177ﺹ .195
179
ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﺇﺒﺭﺍﻫﻴﻡ ﺁﺩﻡ ﺃﺤﻤﺩ ﺸﻭﻗﺎﺭ
) (5ﻻﺒﺩ ﻤﻥ ﻤﻼﺤﻅﺔ ﺃﻤﺭﻴﻥ ﻋﻨﺩ ﺍﻟﻘﺭﺍﺀﺓ ﺍﻟﻘﺭﺁﻨﻴﺔ :
)ﺃ(
ﺍﻟﺠﺫﺭ ﺍﻟﻠﻐﻭﻱ ﻭﺩﻗﺔ ﺍﻟﺘﻌﺒﻴﺭ ﺍﻹﻟﻬﻲ ﻓﻲ ﺍﺴﺘﻌﻤﺎل ﺍﻟﻤﻔﺭﺩﺓ ﻋﻠﻰ ﻤﺴﺘﻭ ” ﺍﻟﺤﺭﻑ“ ﻤﻊ ﻋﺩﻡ ﺍﻟﺘﺭﺍﺩﻑ ﻭﺍﻻﺸﺘﺭﺍﻙ.
)ﺏ( ﺍﻟﺘﺭﺍﺒﻁ ﺍﻟﻤﻨﻬﺠﻲ ﺒﻴﻥ ﺍﻟﻘﻀﺎﻴﺎ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﻜﻠﻪ.
ﻫﺫ ﻫﻲ ﺃﻫﻡ ﺍﻟﻘﻭﺍﻋﺩ ﺍﻟﺘﻲ ﺍﺘﺨﺫﻫﺎ ﺃﺒﻭ ﺍﻟﻘﺎﺴﻡ ﻤﻨﻬﺠﺎ ﻟﻪ ﻓﻲ ﻜﺸﻑ ﺍﻟﻤﻨﻬﺠﻴﺔ ﺍﻟﻘﺭﺁﻨﻴﺔ ،ﻭﺒﻬﺎ ﺘﺘﻡ ﺍﻹﺠﺎﺒﺔ ﻋﻥ ﺍﻟﺸﻕ ﺍ ﻭل ﻤﻥ ﺍﻟﺘﺴﺎﺅل ﺍﻟﺴﺎﺒﻕ ﻭﺘﺒﻘﻰ ﺍﻹﺠﺎﺒﺔ ﻋﻥ ” ﻜﻴﻔﻴﺔ ﺍﻟﺠﻤﻊ ﺒﻴﻥ ﺍﻟﻘﺭﺍﺀﺘﻴﻥ “. ﻭﻗﺩ ﺃﺠﺎﺏ ﺃﺒﻭ ﺍﻟﻘﺎﺴﻡ ﻫﺫﺍ ﺍﻟﺘﺴﺎﺅل ﺍﻟﺠﻭﻫﺭﻱ ﻤﻥ ﺨﻼل ﻨﻘﻁﺘﻴﻥ :
ﺍ ﻭﻟﻰ :ﻀﺭﻭﺭﺓ ﺍﻟﺠﻤﻊ ﺒﻴﻥ ﺍﻟﻘﺭﺍﺀﺘﻴﻥ :ﻴﻘﻭل ﺃﺒﻭ ﺍﻟﻘﺎﺴﻡ ” ﺇﻥ ﺍﻟﺠﻤﻊ ﺒﻴﻥ ﺍﻟﻘﺭﺍﺀﺘﻴﻥ “ ﻴﻌﺘﻤﺩ ﻋﻠﻰ ﺍﻟﺭﺒﻁ ﺒﻴﻥ ﺍﻟﻘﺭﺁﻥ ﺒﻭﺼﻔﻪ ﻤﺤﺘﻭ ﺍﻟﻭﻋﻲ ﺍﻟﻤﻌﺎﺩل ﻟﻠﻭﺠﻭﺩ ﺍﻟﻜﻭﻨﻲ ﻭﺤﺭﻜﺘﻪ ﻭﻤﺎﻴﺘﻤﻅﻬﺭ ﺒﻪ ﻫﺫﺍ ﺍﻟﻭﺠﻭﺩ ﻤﻥ ﺘﻜﻭﻴﻨﺎﺕ ﻭﺩﻻﻻﺕ.ﻓﻜﻼﻫﻤﺎ ” ﺍﻟﻘﺭﺁﻥ ﻭﺍﻟﻭﺠﻭﺩ “ ﻴﻜﻤل ﺍ ﺨﺭ ﻓﻲ ﺍﻟﻜﺸﻑ ﻋﻥ ﺩﻻﻻﺕ ﺍﻟﻭﺠﻭﺩ ﻭﻗﻭﺍﻨﻴﻨﻪ .ﺍﻟﻘﺭﺁﻥ ﺒﻤﻘﻭﻻﺘﻪ ﻭﺍﻟﻁﺒﻴﻌﺔ ﺒﺤﺭﻜﺘﻬﺎ (1).ﻟﻬﺫﺍ ﺠﺎﺀ ﺍ ﻤﺭ ﺍﻹﻟﻬﻲ ﺒﺎﻟﻘﺭﺍﺀﺘﻴﻥ ﻭﺍﻟﺠﻤﻊ ﺒﻴﻨﻬﻤﺎ ﻓﺭﻀﺎ ﻤﻨﺫ ﻤﺒﺘﺩﺃ ﺍﻟﺘﻨﺯﻴل ﻓﻲ ﺍﻟﺭﺴﺎﻟﺔ ﺍﻟﻤﺤﻤﺩﻴﺔ } :ﺍﻗﺭﺃ ﺒﺎﺴﻡ ﺭﺒﻙ ﺍﻟﺫﻱ ﺨﻠﻕ ﺨﻠﻕ ﺍﻹﻨﺴﺎﻥ ﻤﻥ ﻋﻠﻕ ﺍﻗﺭﺃ ﻭﺭﺒﻙ ﺍ ﻜﺭﻡ ﺍﻟﺫﻱ ﻋﻠﻡ ﺒﺎﻟﻘﻠﻡ ﻋﻠﻡ ﺍﻹﻨﺴﺎﻥ ﻤﺎ ﻟﻡ ﻴﻌﻠﻡ { ]ﺍﻟﻌﻠﻕ.[15: ﻓﻬﻨﺎ ﻗﺭﺍﺀﺘﺎﻥ ،ﻜﻤﺎ ﻴﺭ ﺃﺒﻭ ﺍﻟﻘﺎﺴﻡ :
) (1ﻗﺭﺍﺀﺓ ﺘﺄﺘﻲ ﻋﺒﺭ ﺍﻟﺘﻌﻠﻕ ﺒﻘﺩﺭﺓ ﺍﷲ ﺍﻟﻤﻁﻠﻘﺔ ﻓﻲ ﺍﻟﺤﺭﻜﺔ ﺍﻟﻜﻭﻨﻴﺔ ﻭﺩﻭﻥ ﻜﻴﻔﻴﺔ ﻤﺤﺩﺩﺓ ” ﻗﺭﺍﺀﺓ ﺒﺎﺴﻡ ﺍﷲ ﺍﻟﺫﻱ ﺨﻠﻕ “ .ﻭﻫﻲ ﻗﺭﺍﺀﺓ ﻜﻭﻨﻴﺔ ﺸﺎﻤﻠﺔ ﺎﺭ ﺍﻟﻘﺩﺭﺓ ﺍﻹﻟﻬﻴﺔ ﻭﺼﻔﺎﺘﻬﺎ ﻭﺨﻠﻘﻬﺎ ﻟﻠﻅﻭﺍﻫﺭ ﺫﺍﺕ ﺍﻟﻤﻌﻨﻰ ﻭﺘﺤﺩﻴﺩ ﻫﺩﻑ ﺍﻟﺤﻕ ﻤﻥ ﺍﻟﺨﻠﻕ .ﻗﺭﺍﺀﺓ ﺨﺎﻟﺼﺔ ﻟﻘﺩﺭﺓ ﺍﷲ ﻓﻲ ﻜﺘﺎﺏ ﻜﻭﻨﻲ ﻤﻔﺘﻭ . ﻨﻅﺭﻴﺔ ﺍﻟﺨﻠﻕ ﺍﻟﺘﻲ ﻴﺴﺘﻨﺒﻁﻬﺎ ﻤﻥ ﻭﻫﻨﺎ ﻴﺠﺩ ﺃﺒﻭ ﺍﻟﻘﺎﺴﻡ ﺍﻟﻔﺭﺼﺔ ﻟﻌﺭ ﺍ ﻴﺎﺕ :ﺍ ﻴﺔ 112ﻤﻥ ﺴﻭﺭﺓ ﻓﺎﻁﺭ ﻭﺍ ﻴﺔ 4ﻤﻥ ﺴﻭﺭﺓ ﺍﻟﺭﻋﺩ ، ــــــــــــــــــــــــــــــــــــــــ )(1
ﺍﻨﻅﺭ :ﻤﻨﻬﺠﻴﺔ ﺍﻟﻘﺭﺁﻥ ،ﺍﻟﻤﺼﺩﺭ ﺍﻟﺴﺎﺒﻕ ،ﺹ .139 180
ﺃﻭﺭﺍﻕ ﻟﻠﻨﻘﺎ
ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ” ﺍﻟﻤﺼﻁﻠ ﻭﺍﻟﻤﻔﻬﻭﻡ “ ﻋﻨﺩ ﻁﻪ ﺍﻟﻌﻠﻭﺍﻨﻲ
ﻭﺍ ﻴﺔ 30ﻤﻥ ﺴﻭﺭﺓ ﺍ ﻨﺒﻴﺎﺀ .ﻭﻴﺅﻜﺩ ﺃﻥ ﺍﻟﺨﻠﻕ ﻭﺍﻟﺘﻜﻭﻴﻥ ﻓﻲ ﺍﻹﺴﻼﻡ ﻴﺴﺘﻬﺩﻑ ﺍﻟﻐﺎﻴﺔ.
) (2ﻗﺭﺍﺀﺓ ﺎﻨﻴﺔ ﻟﻴﺴـﺕ ﻫﻲ ﺒﺎﺴﻡ ﺍﷲ ﻭﻟﻜﻥ ” ﺒﻤﻌﻴﺘــﻪ “ } ﺍﻗﺭﺃ ﻭﺭﺒﻙ ﺍ ﻜﺭﻡ { ” ﻭﺍﻭ ﺍﻟﻤﻌﻴﺔ “ (1).ﻭﻫﺫ ﺍﻟﻘﺭﺍﺀﺓ ﻤﺘﻌﻠﻘﺔ ﺒﺼﻔﺔ ” ﻜﻭﻥ ﺍﷲ ﻜﺭﻴﻤﺎ ﻓﻴﻤﺎ ﺨﻠﻕ “ .ﻭﻫﻲ ﻗﺭﺍﺀﺓ ﺒﺎﻟﻘﻠﻡ ،ﺇﺸﺎﺭﺓ ﺇﻟﻰ ﺍﻟﻌﻠﻡ ﺍﻟﻭﻀﻌﻲ ﺍﻟﺫﻱ ﻴﺘﻔﻬﻡ ﺒﻪ ﺍﻟﻘﺩﺭﺓ ﺍﻹﻟﻬﻴﺔ ﻓﻲ ﻨﺸﺎﻁ ﺍﻟﻅﻭﺍﻫﺭ ﻭﻭﺠﻭﺩﻫﺎ ﻭﺤﺭﻜﺘﻬﺎ ﻭﺘﻔﺎﻋﻼﺘﻬﺎ .ﻓﻲ ﻫﺫ ﺍ ﻴﺎﺕ ﺘﻡ ﺍﻟﺭﺒﻁ ﻭﺍﻟﺠﻤﻊ ﺒﻴﻥ ﻋﻠﻤﻴﻥ ﻓﻲ ﻨﻅﺭ ﺃﺒﻲ ﺍﻟﻘﺎﺴﻡ.
) (1ﻋﻠﻡ ﺭﺒﺎﻨﻲ ﻤﻔﺘﻭ ﻋﻠﻰ ﺍﻟﺴﺠل ﺍﻟﻜﻭﻨﻲ ،ﻤﺘﻌﻠﻕ ﺒﻘﺩﺭﺓ ﺍﷲ ﺍﻟﺘﻲ ﺘﺘﺠﺎﻭﺯ ﻓﻲ ﻓﻌﻠﻬﺎ ﻜل ﺸﺭﻭﻁ ﺍﻟﻭﺍﻗﻊ ﺍﻟﻤﻭﻀﻭﻋﻲ .ﻭﺘﺤﺩﺩ ﻨﺘﺎﺌﺠﻬﺎ ” ﺍﻹﺭﺍﺩﺓ ﺍﻹﻟﻬﻴﺔ “ } ﺍﻗﺭﺃ ﺒﺎﺴﻡ ﺭﺒﻙ ﺍﻟﺫﻱ ﺨﻠﻕ {.
) (2ﻋﻠﻡ ﻭﻀﻌﻲ ﻗﺎﺌﻡ ﻋﻠﻰ ﻗﻭﺍﻋﺩ ﻤﻭﻀﻭﻋﻴﺔ ،ﻤﺤﺩﺩﺓ ﻓﻲ ﻨﺸﺎﻁ ﺍﻟﻅﻭﺍﻫﺭ ﻭﻜﻴﻔﻴﺎﺘﻬﺎ ﻭﻋﻼﻗﺎﺘﻬﺎ } ﺍﻗﺭﺃ ﻭﺭﺒﻙ ﺍ ﻜﺭﻡ ﺍﻟﺫﻱ ﻋﻠﻡ ﺒﺎﻟﻘﻠﻡ { .ﻓﻬﻤﺎ ﻗﺭﺍﺀﺘﺎﻥ ” ﺭﺒﺎﻨﻴﺔ ﻭﺇﻨﺴﺎﻨﻴﺔ “ ﺘﺘﻡ ﺍ ﻭﻟﻰ ﺒﺎﷲ ﻭﺍﻟ ﺎﻨﻴﺔ ﺒﻤﻌﻴﺘﻪ.
ﻭﺍﷲ ﺴﺒﺤﺎﻨﻪ ﻭﺘﻌﺎﻟﻰ ﻫﻭ ﺍﻟﻤﺘﺠﻠﻲ ﻓﻲ ﺍﻟﺤﺎﻟﺘﻴﻥ :ﺒﺎﻟﻘﺩﺭﺓ ﺍﻟﻤﻁﻠﻘﺔ ﻓﻲ ﺍ ﻭﻟﻰ ، ﻭﺒﺎﻟﻜﻭﻥ ﺍﻟﻤﻨﻅﻡ ﻭﺸﺭﻭﻁ ﺍﻟﺤﺭﻜﺔ ﻭﻗﻭﺍﻨﻴﻨﻬﺎ ،ﻭﺃﺸﻜﺎل ﺍﻟﻅﻭﺍﻫﺭ ﻭﺨﺼﺎﺌﺼﻬﺎ ﺍﻟﻁﺒﻴﻌﻴﺔ ﻓﻲ ﺍﻟ ﺎﻨﻴﺔ .ﻭﻫﺫ ﺍﻟ ﺎﻨﻴﺔ ﻫﻲ ﺍﻟﺘﻲ ﺘﻤﻴﺯ ﻗﺩﺭﺓ ﺍﻹﻨﺴﺎﻥ ﻭﻓﻌﻠﻪ .ﻭﺍﻟﺭﺍﺒﻁ ﺒﻴﻥ ﺍﻟﻌﻠﻤﻴﻥ ﻓﻠﺴﻔﻲ ﺒﻭﺤﺩﺓ ﻤﻨﻬﺠﻴﺔ ﻤﺴﺘﻤﺩﺓ ﻤﻥ ﺍﻟﻘﺭﺁﻥ ﺘﺘﻀ ﻤﻌﺎﻟﻤﻪ ﺒﺎﻟﺠﻤﻊ ﺒﻴﻥ ﺍﻟﻘﺭﺍﺀﺘﻴﻥ ﻓﻲ )( 2 ﻗﺭﺍﺀﺓ ﻭﺍﺤﺩﺓ. ــــــــــــــــــــــــــــــــــــــــ
)(1 ﺘﺤﺩﻴﺩ ﻭﻅﻴﻔﺔ ” ﺍﻟﻭﺍﻭ “ ﻫﻨﺎ ” ﻭﺍﻭ ﻤﻌﻴﺔ ﺃﻭ ﻭﺍﻭ ﻟﻼﺴﺘﺌﻨﺎﻑ “ ﻟﻪ ﺃﻫﻤﻴﺔ ﺨﺎﺼﺔ ﻭﻋﻠﻴﻪ ﻴﺘﻭﻗﻑ ﺘﺤﺩﻴﺩ ﻨﻭﻋﻴﺔ ﺍﻟﻘﺭﺍﺀﺓ ﺍﻟ ﺎﻨﻴﺔ. )(2 ﻗﺎﺭﻥ :ﺍﻟﻌﺎﻟﻤﻴﺔ ﺍﻟ ﺎﻨﻴﺔ ،ﺍﻟﻤﺼﺩﺭ ﺍﻟﺴﺎﺒﻕ ﺹ ، 457ﻭﺃﻴﻀﺎ ﺍﻟﻤﻨﻬﺠﻴﺔ ﺍﻟﻘﺭﺁﻨﻴﺔ ، ﺹ .139
181
ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﺇﺒﺭﺍﻫﻴﻡ ﺁﺩﻡ ﺃﺤﻤﺩ ﺸﻭﻗﺎﺭ
ﺍﻟ ﺎﻨﻴﺔ :ﻜﻴﻔﻴﺔ ﺍﻟﺠﻤﻊ ﺒﻴﻥ ﺍﻟﻘﺭﺍﺀﺘﻴﻥ : ﺇﺫﺍ ﺠﺎﺀ ﺍ ﻤﺭ ﺍﻹﻟﻬﻲ ﺒﻀﺭﻭﺭﺓ ﺍﻟﺠﻤﻊ ﺒﻴﻥ ﺍﻟﻘﺭﺍﺀﺘﻴﻥ -ﻜﻤﺎ ﺭﺃﻴﻨﺎ -ﻓ ﻥ ﺍﷲ ﺴﺒﺤﺎﻨﻪ ﻭﺘﻌﺎﻟﻰ ﻟﻁﻔﺎ ﺒﻌﺒﺎﺩ ﻭﺭﺤﻤﺔ ﺒﻬﻡ ﻟﻡ ﻴﻜﺘﻑ ﺒﺎ ﻤﺭ ﺍﻟﻤﺠﺭﺩ ﺒل ﺃﺒﺎﻥ ﻤﻨﻬﺞ ﺍﻟﺠﻤﻊ ﻓﻲ ﻜﺘﺎﺒﻪ ﺍﻟﻌﺯﻴﺯ ﻋﺒﺭ ﺨﺼﺎﺌﺹ ﻼﺙ ﻤﻥ ﺍ ﻨﺒﻴﺎﺀ ﻭﺍﻟﻤﺭﺴﻠﻴﻥ ﻭﻗﺩ ﺤﺩﺩ ﺍﻟﻘﺭﺁﻥ ﺫﻟﻙ ﻓﻲ ﻼ ﺔ ﻤﺴﺘﻭﻴﺎﺕ ﻴﻤ ل ﻜل ﻤﺴﺘﻭ ﻤﺭﺤﻠﺔ ﺒﻌﻴﻨﻬﺎ : ﺍﻟﻤﺴﺘﻭ ﺍ ﻭل :ﺍﻟﺘﺄﻟﻴﻑ ﺒﻴﻥ ﺍﻟﻘﺭﺍﺀﺘﻴﻥ ﺒﻁﺭﻴﻘﺔ ﺘﻭﻓﻴﻘﻴﺔ ﻨﺎﺌﻴﺔ :
ﺍﻟﺫﻱ ﺒﺩﺃ ﺒﻬﺫﺍ ﺍﻟﻤﺴﺘﻭ ﺍﻟﺘﺄﻟﻴﻔﻲ ﺒﻴﻥ ﺍﻟﻘﺭﺍﺀﺘﻴﻥ ﻫﻭ ﻨﺒﻲ ﺍﷲ ﺇﺒﺭﺍﻫﻴﻡ .ﻭﻟﻜﻥ ﻟﻡ ﻴﻜﻥ ﻫﺫﺍ ﺍﻟﺠﻤﻊ ﻫﻭ ﺃﺴﺎﺱ ﺍﻹﺴﻼﻡ ﻋﻨﺩ ﺇﺒﺭﺍﻫﻴﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ .ﻭﺇﻨﻤﺎ ﻗﺩ ﺘﻭﺼل ﺇﺒﺭﺍﻫﻴﻡ ﻗﺒل ﺫﻟﻙ ﺇﻟﻰ ﺍﻜﺘﺸﺎﻑ ﺍﻟﻌﻼﻗﺔ ﺒﻴﻥ ﺍﷲ ﻭﺍﻟﻜﻭﻥ ﻤﻥ ﻨﺎﺤﻴﺔ ﻭﺒﻴﻥ ﺍﻟﻜﻭﻥ ﻭﺍﻹﻨﺴﺎﻥ ﻤﻥ ﻨﺎﺤﻴﺔ ﺃﺨﺭ .ﻭﺫﻟﻙ ﺒﺘﻔﻜﺭ ﺍﻟﻌﻘﻠﻲ ﻭﺍﻟﻔﻁﺭﻱ ﺍﻟﺴﻠﻴﻡ ،ﻓﺼﺎﺭ ” ﺇﻤﺎﻤﺎ ﻟﻠﻤﺴﻠﻤﻴﻥ “ .ﻡ ﺭﺒﻁ ﺒﻴﻥ ” ﺍﷲ ﻭﺍﻟﻜﻭﻥ “ ﻋﺒﺭ ﺍﻟﻘﺭﺍﺀﺘﻴﻥ ﻓﺄﺼﺒ ﻤﺅﺴﺴﺎ ” ﻟﻠﺠﻤﻊ ﺒﻴﻥ ﺍﻟﻘﺭﺍﺀﺘﻴﻥ “ .ﻭﻴﺘﻤ ل ﺍﻟﺠﻤﻊ ﻫﻨﺎ ﻓﻲ ﺍﻟﺘﺄﻟﻴﻑ ﺒﻴﻥ ﺍﻟﻅﻭﺍﻫﺭ ﻭﺤﺭﻜﺘﻬﺎ ﻟﺘﻌﻁﻲ ﺍﻟﻭﺠﻭﺩ ﻤﻌﻨﻰ ﺇﻨﺴﺎﻨﻴﺎ ﻋﻠﻰ ﻗﺎﻋﺩﺓ ﻤﻔﻬﻭﻡ ﺍﻟﺘﺴﺨﻴﺭ .ﻓﻴﺸﻌﺭ ﺍﻹﻨﺴﺎﻥ ﺒﺎﻨﺘﻤﺎﺌﻪ ﺇﻟﻰ ﺍﻟﻜﻭﻥ ﻭﺍﻨﺘﻤﺎﺀ ﺍﻟﻜﻭﻥ ﺇﻟﻴﻪ ﻓﻴﻌﻡ ﺍﻟﺴﻼﻡ. ﺍﻟﻤﺴﺘﻭ ﺍﻟ ﺎﻨﻲ :ﺍﻟﺘﻭﺤﻴﺩ ﺒﻴﻥ ﺍﻟﻘﺭﺍﺀﺘﻴﻥ ﺒﻁﺭﻴﻘﺔ ﻤﻨﻬﺠﻴﺔ ﻋﻀﻭﻴﺔ :
ﻫﺫﺍ ﺍﻟﻤﺴﺘﻭ ﺍﻟ ﺎﻨﻲ ﻟﻠﺠﻤﻊ ﻤﻥ ﺨﺼﺎﺌﺹ ﻜﻠﻴﻡ ﺍﷲ ﻤﻭﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ .ﻭﺍﻟﺘﻭﺤﻴﺩ ﺒﻴﻥ ﺍﻟﻘﺭﺍﺀﺘﻴﻥ ﻴﻌﻨﻲ ﻫﻨﺎ ﺠﻤﻊ ﻟﻘﺭﺍﺌﻥ ﺍﻟﺯﻤﺎﻥ ﻭﺍﻟﻤﻜﺎﻥ .ﻓﻠﻴﺱ ﻫﻨﺎﻙ ﺼﺩﻓﺔ ﻓﻲ ﺍﻗﺘﺭﺍﻥ ﺍ ﺤﺩﺍﺙ ﺒﺒﻌﻀﻬﺎ .ﻭﻗﺩ ﺃﻅﻬﺭ ﺍﷲ ﻫﺫﺍ ﻟﻤﻭﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻋﺒﺭ ﻼ ﺔ ﺃﺯﻭﺍ ﻤﻥ ﺍ ﺤﺩﺍﺙ ،ﻤﻥ ﺨﻼل ﺴﻴﺭﺓ ﺤﻴﺎﺘﻪ ﻭﻤﻥ ﺨﻼل ﺭﺤﻠﺘﻪ ﻤﻊ ﺍﻟﻌﺒﺩ ﺍﻟﺼﺎﻟ .ﻓﺤﻴﻨﻤﺎ ﺃﻨﻜﺭ ﻤﻭﺴﻰ ﻋﻠﻰ ﺍﻟﻌﺒﺩ ﺍﻟﺼﺎﻟ ” ﺨﺭﻕ ﺍﻟﺴﻔﻴﻨﺔ “ ﺨﻭﻓﺎ ﻤﻥ ﺭﻗﻬﺎ ،ﻓ ﻥ ﺍﻟﺴﻔﻴﻨﺔ ﻟﻡ ﺘﻐﺭﻕ ﻜﻤﺎ ﻟﻡ ﻴﻐﺭﻕ ﻭﻫﻭ ﻁﻔل ﻋﻨﺩﻤﺎ ﻭﻀﻌﺘﻪ ﺃﻤﻪ ﻓﻲ ﺍﻟﺘﺎﺒﻭﺕ ﻡ ﺃﻟﻘﺕ ﺒﻪ ﻓﻲ ﺍﻟﻴﻡ.
ﻭﺇﻨﻜﺎﺭ ﻤﻭﺴﻰ ﻟﻘﺘل ﺍﻟﻨﻔﺱ ﺍﻟﺯﻜﻴﺔ ﻴﻘﺎﺭﻥ ﺒﺘﺠﺭﺒﺔ ﻤﻭﺴﻰ ﺤﻴﻥ ﻭﻜﺯ ﺍﻟﺭﺠل ﻓﻤﺎﺕ ﻭﻟﻡ ﻴﺭﺩ ﻗﺘﻠﻪ ،ﻡ ﺃﺨﻴﺭﺍ ﻜﺎﻥ ﺒﻨﺎﺀ ﺍﻟﻌﺒﺩ ﺍﻟﺼﺎﻟ ﺠﺩﺍﺭﺍ ﻟﻐﻼﻤﻴﻥ ﻴﺘﻴﻤﻴﻥ ﻜﺎﻥ ﺃﺒﻭﻫﻤﺎ ﺼﺎﻟﺤﺎ ،ﻴﻘﺎﺒل ﺴﻘﻰ ﻤﻭﺴﻰ ﻟﻔﺘﺎﺘﻴﻥ ﺃﺒﻭﻫﻤﺎ ﺸﻴ ﻜﺒﻴﺭ .ﻓﻜل ﻫﺫ ﺍ ﺤﺩﺍﺙ ﺘﻨﻔﻲ ﺍﻟﺼﺩﻓﺔ ﻓﻲ ﺍﺭﺘﺒﺎﻁ ﻅﺎﻫﺭﺍﺕ ﺍﻟﻭﺠﻭﺩ ﻭﺤﺭﻜﺘﻬﺎ .ﻭﺘ ﺒﺕ ﺤﻘﻴﻘﺔ ﻭﺠﻭﺩ ﻗﻭﺍﻨﻴﻥ ﻨﺎﻅﻤﺔ 182
ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ” ﺍﻟﻤﺼﻁﻠ ﻭﺍﻟﻤﻔﻬﻭﻡ “ ﻋﻨﺩ ﻁﻪ ﺍﻟﻌﻠﻭﺍﻨﻲ
ﺃﻭﺭﺍﻕ ﻟﻠﻨﻘﺎ
ﺃﺒﻭ ﺍﻟﻘﺎﺴﻡ ﺃﻥ ﻴﻜﻭﻥ ﻫﺫﺍ ﺍﻟﻨﻭ ﻤﻥ ﺍﻟﻘﻭﺍﻨﻴﻥ ﻫﻲ ﻓﻘﻁ ﻟﺤﺭﻜﺔ ﺍﻟﻭﺠﻭﺩ .ﻭﻟﻜﻥ ﻴﺭﻓ ﺍﻟﺘﻲ ﻜﺎﻨﺕ ﻭﺭﺍﺀ ﺃﺤﺩﺍﺙ ﻤﻭﺴﻰ ﻓﻘﺎﺩﺕ ﺇﻟﻰ ﺍﻗﺘﺭﺍﻥ ﺍ ﺤﺩﺍﺙ ﺒﺎﻟﺯﻤﻥ .ﻭﻟﻜﻥ ﻜﺎﻨﺕ ﻫﻨﺎﻙ ” ﺍﻹﺩﺍﺭﺓ ﺍﻹﻟﻬﻴﺔ ﺍﻟﻤﺒﺎﺸﺭﺓ “ ،ﻭﺍﻟﻤﻌﺭﻭﻓﺔ ﻟﺩ ﺍﻟﻨﺎﺱ ” ﺒﺨﺭﻕ ﺍﻟﻨﺎﻤﻭﺱ ﺍﻟﻁﺒﻴﻌﻲ ﺃﻭ ﺍﻟﻤﻌﺠﺯﺍﺕ “ .ﻭﻫﺫﺍ ﻤﻥ ﺨﺼﺎﺌﺹ ﻨﺒﻲ ﺍﷲ ﻤﻭﺴﻰ ﻭﺘﺠﺭﺒﺘﻪ ،ﻓﻜﺎﻥ ﻜﻼﻡ ﺍﷲ ﺍﻟﻤﺒﺎﺸﺭ ﻟﻤﻭﺴﻰ ،ﻭﺸﻕ ﺍﻟﺒﺤﺭ ﻭﺘﻔﺠﻴﺭ ﺍﻟﻤﻜﺎﻥ .ﻭﻨﻅﺭﺍ ﻟﻬﺫ ﺍﻟﺨﺎﺼﻴﺔ ” ﺘﺩﺨل ﺍﻹﺭﺍﺩﺓ ﺍﻹﻟﻬﻴﺔ ﺍﻟﻤﺒﺎﺸﺭﺓ ﻓﻲ ﺍ ﺤﺩﺍﺙ “ ﻓﻘﺩ ﻜﺎﻨﺕ ﺸﺭﻴﻌﺔ ﻤﻭﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺘﺸﺭﻴﻌﺎ ” ﻠﻴﻅﺎ “ ﻋﺭﻓﺕ ﺸﺭﻴﻌﺔ ” ﺍﻹﺼﺭ ﻭﺍ ﻼل “ ﺘﻨﺎﺴﺏ ﻫﺫ ﺍﻟﺨﺎﺼﻴﺔ (1).ﻋﻠﻰ ﻋﻜﺱ ﺍﻟﺸﺭﻴﻌﺔ ﺍﻟﻤﺤﻤﺩﻴﺔ ﺍﻟﺘﻲ ﻨﺴﺨﺕ ﻓﻴﻬﺎ ﻫﺫ ﺍﻟﺘﺸﺭﻴﻌﺎﺕ ﺇﻟﻰ ” ﺘﺨﻔﻴﻑ ﻭﺭﺤﻤﺔ “ ﻟﻤﺎ ﺍﺴﺘﺒﺩﻟﺕ ﻤﻨﻅﻭﻤﺔ ” ﺍﻟﺤﺎﻜﻤﻴﺔ ﺍﻟﻤﺒﺎﺸﺭﺓ “ ﺇﻟﻰ ” ﺤﺎﻜﻤﻴﺔ ﺍﻟﻜﺘﺎﺏ “. ﺍﻟﻤﺴﺘﻭ ﺍﻟ ﺎﻟﺙ :ﺍﻟﺩﻤﺞ ﺒﻴﻥ ﺍﻟﻘﺭﺍﺀﺘﻴﻥ ﺒﺭﺅﻴﺔ ﺃﺤﺎﺩﻴﺔ :
ﺃﻤﺎ ﺍﻟﺩﻤﺞ ﺒﻴﻥ ﺍﻟﻘﺭﺍﺀﺘﻴﻥ ﻓﻬﻲ ﺨﺎﺼﻴﺔ ﻤﻥ ﺨﺼﺎﺌﺹ ﺍﻟﺭﺴﺎﻟﺔ ﺍﻟﺨﺎﺘﻤﺔ ﺍﻟﺘﻲ ﺠﺎﺀ ﺒﻬﺎ ﻤﺤﻤﺩ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ .ﻓ ﻥ ﻜﺎﻨﺕ ﺍﻟﻘﺭﺍﺀﺓ ” ﺘﺄﻟﻴﻔﻴﺔ ﺘﻭﻓﻴﻘﻴﺔ “ ﻨﺎﺌﻴﺔ ﻓﻲ ﻤﺭﺤﻠﺘﻬﺎ ﺍ ﻭﻟﻰ ﻋﻨﺩ ﺇﺒﺭﺍﻫﻴﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻜﺎﻨﺕ ” ﺘﻭﺤﻴﺩﻴﺔ “ ﻓﻲ ﻤﺭﺤﻠﺘﻬﺎ ﺍﻟ ﺎﻨﻴﺔ ﻋﻨﺩ ﻤﻭﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻓ ﻥ ﺍﻟﻘﺭﺍﺀﺓ ﻋﻨﺩ ﺨﺎﺘﻡ ﺍﻟﺭﺴل ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻓﻭﻕ ﺫﻟﻙ ﻜﻠﻪ .ﻓﻬﻨﺎ ﺃﻤﺭ ﻴﻨﺯل ﻤﻥ ﺍﻟﺫﺍﺕ ﺍﻹﻟﻬﻴﺔ ﻟﻴﺤﺘﻭﻱ ﺍﻟﻭﺠﻭﺩ ﻭﻤﺎ ﻓﻴﻪ ﻤﻥ ﻤﻅﺎﻫﺭ ﺍﻹﺭﺍﺩﺓ ﻭﻤﻥ ﻤﻅﺎﻫﺭ ﺍﻟﻤﺸﻴﺌﺔ } (2).ﺍﻗﺭﺃ ﺒﺎﺴﻡ ﺭﺒﻙ ﺍﻟﺫﻱ ﺨﻠﻕ ﺨﻠﻕ ﺍﻹﻨﺴﺎﻥ ﻤﻥ ﻋﻠﻕ ﺍﻗﺭﺃ ﻭﺭﺒﻙ ﺍ ﻜﺭﻡ ﺍﻟﺫﻱ ﻋﻠﻡ ﺒﺎﻟﻘﻠﻡ ﻋﻠﻡ ﺍﻹﻨﺴﺎﻥ ﻤﺎ ﻟﻡ ﻴﻌﻠﻡ { ]ﺍﻟﻌﻠﻕ .[5-1 : ﻫﺫ ﻼ ﺔ ﻤﺴﺘﻭﻴﺎﺕ ﺘﻡ ﺒﻬﺎ ﻗﺭﺍﺀﺓ ﺍﻟﻜﻭﻥ ﻋﺒﺭ ﺍﻟﺘﺎﺭﻴ ﺍﻹﻨﺴﺎﻨﻲ ﻴﻤ ل ﻜل ﻤﺴﺘﻭ ، ﺨﺼﺎﺌﺹ ﺃﺤﺩ ﺍ ﻨﺒﻴﺎﺀ ﺍﻟ ﻼ ﺔ ” ﺇﺒﺭﺍﻫﻴﻡ -ﻭﻤﻭﺴﻰ -ﻭﻤﺤﻤﺩ “ ﻋﻠﻴﻬﻡ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ .ﻭﻴﺠﻌﻠﻬﺎ ﺃﺒﻭ ﺍﻟﻘﺎﺴﻡ ﻗﺭﺍﺀﺍﺕ ﻤﺘﺩﺭﺠﺔ ﺃﻋﻼﻫﺎ ” ﺍﻟﺠﻤﻊ ﺒﻴﻥ ﺍﻟﻘﺭﺍﺀﺘﻴﻥ “ ﺍﻟﺫﻱ
ــــــــــــــــــــــــــــــــــــــــ )(1
ﺒﻌﺩﻫﺎ.
ﻗﺎﺭﻥ :ﻜﺘﺎﺏ ﺍﻟﻌﺎﻟﻤﻴﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻟ ﺎﻨﻴﺔ ،ﺍﻟﻤﺼﺩﺭ ﺍﻟﺴﺎﺒﻕ ، 1 ،ﺹ 383ﻭﻤﺎ
)(2 ﻴﺭ ﺃﺒﻭ ﺍﻟﻘﺎﺴﻡ :ﺃﻥ ﺍﻟﺘﺄﻟﻴﻑ ﺒﻴﻥ ﺍﻟﻘﺭﺍﺀﺘﻴﻥ ﻤﻥ ﺨﺼﺎﺌﺹ ﻋﺎﻟﻡ ” ﺍﻟﻤﺸﻴﺌﺔ “ ﻭﺍﻟﺘﻭﺤﻴﺩ ﻤﻥ ﺨﺼﺎﺌﺹ ﻋﺎﻟﻡ ” ﺍﻹﺭﺍﺩﺓ “ ﻭﺍﻟﺩﻤﺞ ﻤﻥ ﺨﺼﺎﺌﺹ ﻋﺎﻟﻡ ” ﺍ ﻤﺭ “ ﻭﻴﺴﺘﻨﺒﻁ ﻫﺫ ﺍﻟﻌﻭﺍﻟﻡ ﻤﻥ ﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ } :ﺇﻨﻤﺎ ﺃﻤﺭ ﺇﺫﺍ ﺃﺭﺍﺩ ﺸﻴﺌﺎ ﺃﻥ ﻴﻘﻭل ﻟﻪ ﻜﻥ ﻓﻴﻜﻭﻥ{ ]ﻴﺱ ،[82 : ﻭﺃﻤ ﺎﻟﻬﺎ ﻤﻥ ﺍ ﻴﺎﺕ.
183
ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﺍﺨﺘﺹ ﺒﻪ ﺴﻴﺩ ﺍ ﺍﻟﺫﻱ ﻗﺎﻡ ﺒﻪ ﺃﺒﻭ ﺍ ﺒﻴﻥ ﺍﷲ ﻭﺍﻟﻜﻭﻥ ، ﺨﺼﺎﺌﺹ ﻜﻠﻴﻡ ﺍﷲ
)ﺃ(
ﺇﺒﺭﺍﻫﻴﻡ ﺁﺩﻡ ﺃﺤﻤﺩ ﺸﻭﻗﺎﺭ
ﻨﺒﻴﺎﺀ ﻭﺍﻟﺭﺴل ﻤﺤﻤﺩ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ .ﻭﺃﺩﻨﺎﻫﺎ ” ﺍﻟﺘﺄﻟﻴﻑ “ ﻨﺒﻴﺎﺀ ﺇﺒﺭﺍﻫﻴﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻓﺎﻜﺘﺸﻑ ﺒﻌﻘﻠﻪ ﺍﻟﻔﻁﺭ ﺍﻟﺴﻠﻴﻡ ﺍﻟﻌﻼﻗﺔ ﻭﺍﻟﻜﻭﻥ ﻭﺍﻹﻨﺴﺎﻥ .ﻭﺍﻟﻤﺭﺤﻠﺔ ﺍﻟﻭﺴﻁﻰ ﻫﻲ ” ﺍﻟﺘﻭﺤﻴﺩ “ ﻭﻫﻭ ﻤﻥ ﻤﻭﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ.
ﻭﻓﻲ ﺍﻟﻭﺍﻗﻊ ﻴﺅﺴﺱ ﺃﺒﻭ ﺍﻟﻘﺎﺴﻡ ﻋﻠﻰ ﻫﺫ ﺍﻟﻤﺭﺍﺤل ﺃﻭ ﺍﻟﻤﺴﺘﻭﻴﺎﺕ ﻓﻬﻭ ﻴﺭ ﺃﻥ ﺍﻟﺘﺄﻟﻴﻑ ﻤﻥ ﻋﺎﻟﻡ ﺍﻟﻤﺸﻴﺌﺔ ﻭﺍﻟﺘﻭﺤﻴﺩ ﻤﻥ ﻋﺎﻟﻡ ﺍﻹﺭﺍﺩﺓ ،ﻭﺍﻟﺩﻤﺞ ﻤﻥ ﻋﺎﻟﻡ ﺍ ﻤﺭ .ﻭﻴﺠﻌل ﻤﻥ ﻫﺫ ﺍﻟﻤﺭﺍﺤل ﺃﻁﺭﺍ ﻟ ﻼ ﺔ ﺃﻨﻤﺎﻁ ﻤﻥ ﺍﻟﻤﻌﺭﻓﺔ ﻭﻤﻨﻬﺎ ﻴﺘﻭﺼل ﺇﻟﻰ ﺘﺼﻨﻴﻑ ﺍﻟﻌﻠﻭﻡ ﺇﻟﻰ ﻼ ﺔ ﺃﺼﻨﺎﻑ ﺘﺘﻔﺭ ﻤﻥ ﻜل ﻨﻤﻁ ﻤﻌﺭﻓﻲ ﺃﻨﻤﺎﻁ ﺘﺨﺼﺼﻴﺔ ﺘﺒﻠ ﺃﺤﺩ ﻋﺸﺭ ﻨﻤﻁﺎ ﻟﻠﻤﻌﺭﻓﺔ .ﻓﺎ ﻨﻤﺎﻁ ﺍﻟ ﻼ ﺔ ﺍﻟﺭﺌﻴﺴﻴﺔ ﻫﻲ : ﻋﻠﻭﻡ ﻋﺎﻟﻡ ﺍﻟﻤﺸﻴﺌﺔ.
)ﺏ( ﻋﻠﻭﻡ ﻋﺎﻟﻡ ﺍﻹﺭﺍﺩﺓ. ) ( ﻋﻠﻭﻡ ﻋﺎﻟﻡ ﺍ ﻤﺭ.
ﻭﺃﻨﻤﺎﻁ ﺍﻟﻤﻌﺭﻓﺔ ﺍﻟﺘﺨﺼﺼﻴﺔ ﺍﻟﺘﻲ ﺘﺘﻔﺭ ﻋﻥ ﻫﺫ ﺍﻟﻌﻠﻭﻡ ” ﺍﻟ ﻼ ﺔ “ ﺍﻟﺘﻲ ﺘﻤ ل ﻤﺭﺍﺘﺏ ﺍﻟﺼﻠﺔ ﺒﻌﻭﺍﻟﻡ ﺍﷲ -ﺃﺤﺩ ﻋﺸﺭ ﻨﻤﻁﺎ ﻟﻠﻤﻌﺭﻓﺔ .ﻭﻟﻡ ﻴﺘﻨﺎﻭل ﺃﺒﻭ ﺍﻟﻘﺎﺴﻡ ﺃﻨﻭﺍ ﺍ ﻤ ﻠﺔ ﻟـــﺫﻟﻙ. ﻫﺫ ﺍﻟﻌﻠﻭﻡ ﺍﻟﺘﺨﺼﺼﻴﺔ ﺒﺎﻟﺘﻔﺼـــﻴل ﻭﻟﻜﻥ ﺃﺘﻰ ﺒﺒﻌ ﻓﺎﻟﺘــﺄﻟﻴﻑ ﺒﻴﻥ ﺍﻟﻘﺭﺍﺀﺘﻴﻥ -ﻤ ﻼ -ﻭﻫﻭ ﻤﻥ ﺨﺼﺎﺌﺹ ﻋﺎﻟﻡ ” ﺍﻟﻤﺸﻴﺌﺔ “ ﺘﺴﺘﻤﺩ ﻤﻨﻬﺎ ” ﺍﻟﺒﻨﺎﺌﻴﺔ ﺍﻟﻜﻭﻨﻴﺔ “ ﺒﺎﺘﺠﺎ ﻤﻔﻬﻭﻡ ﺍﻟﺘﺴﺨﻴﺭ ﻤﻥ ﺃﺠل ﺍﻹﻨﺴﺎﻥ ،ﻭﻤﻨﻬﺎ ﻴﺼﺒ ﻤﻔﻬﻭﻡ ” ﺍﻟﻤﻜﺎﻥ “ ﻋﻠﻡ ﻓﺭﻋﻲ ﻤﻥ ﻋﻠﻭﻡ ﻋﺎﻟﻡ ﺍﻟﻤﺸﻴﺌﺔ .ﻜﻤﺎ ﻫﻭ ﻓﻲ ﺍﻟﺘﺠﺭﺒﺔ ﺍﻹﺒﺭﺍﻫﻴﻤﻴﺔ. ﻭﻜﺫﻟﻙ ﻴﺄﺘﻲ ﻤﻔﻬﻭﻡ ” ﺍﻟﺯﻤﻥ “ ﻤﻘﺘﺭﻨﺎ ﺒﻤﻔﻬﻭﻡ ” ﺍﻟﻤﻜﺎﻥ “ ﻜﻌﻠﻡ ﻤﺘﻔﺭ ﻤﻥ ” ﺘﻭﺤﻴﺩ
ﺍﻟﻘــﺭﺍﺀﺘﻴﻥ “ ﻓﻲ ﻋـﺎﻟﻡ ﺍﻹﺭﺍﺩﺓ ﻜﻤﺎ ﻫـﻭ ﻓﻲ ﺘﺠﺭﺒﺔ ﺴﻴـﺩﻨﺎ ﻤﻭﺴـﻰ ﻓﻲ ﻋﺎﻟﻡ
ﺍﻹﺭﺍﺩﺓ .ﺃﻤﺎ ﻤﻔﻬﻭﻡ ” ﺍﻟﻭﺤﻲ ﺍﻟﺨﺎﻟﺹ “ ﻓﻬﻭ ﻋﻠﻡ ﻤﺘﻔﺭ ﻤﻥ ” ﻋﺎﻟﻡ ﺍ ﻤﺭ “ ﻭﺍﻟﺩﻤﺞ
ﺒﻴﻥ ﺍﻟﻘﺭﺍﺀﺘﻴﻥ .ﻭﻜﺫﻟﻙ ﻴﺘﻔﺭ ﻤﻥ ” ﻋﺎﻟﻡ ﺍ ﻤﺭ “ ﻋﻠﻡ ” ﻋﺎﻟﻤﻴﺔ ﺍﻟﺭﺴﺎﻟﺔ “ ﻭﻋﻠﻡ ”
ﺒﻨﺎﺌﻴﺔ ﺍﻟﻘﺭﺁﻥ “ ﺍﻟﻤﻘﺎﺒل ﻟﻌﻠﻡ ” ﺒﻨﺎﺌﻴﺔ ﺍﻟﻜﻭﻥ “ ﺍﻟﻤﺘﻔـﺭ
ﻋﻥ ﻋﺎﻟﻡ ﺍﻟﻤﺸﻴﺌـﺔ
ﻭﻗﻭﺍﻨﻴﻨـــﻪ .ﻓﺎﻟﻌﻠﻭﻡ ﺍﻟﺭﺌﻴﺴﻴـﺔ ﻋﻨﺩ ﺃﺒﻲ ﺍﻟﻘﺎﺴﻡ ” ﻼ ﺔ “ ﻴﺘﻔﺭ ﻋﻨﻬﺎ ﺃﺤﺩ ﻋﺸﺭ 184
ﺃﻭﺭﺍﻕ ﻟﻠﻨﻘﺎ
ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ” ﺍﻟﻤﺼﻁﻠ ﻭﺍﻟﻤﻔﻬﻭﻡ “ ﻋﻨﺩ ﻁﻪ ﺍﻟﻌﻠﻭﺍﻨﻲ
ﻋﻠﻤﺎ ﻴﺤﻴﻁ ﺒﺎﻟﻭﺠﻭﺩ ﺍﻟﻜﻭﻨﻲ ﻜﻠﻪ ﻭﻫﺫ ﺍﻟﻌﻠﻭﻡ ﺘﺸﻜل ،ﻤﺭﺍﺘﺏ ﻤﺨﺘﻠﻔﺔ ﻭﻟﻜﻨﻬﺎ ﻤﺘﺭﺍﻜﺒﺔ
ﺘﺒﺩﺃ ﺒﻔﻬﻡ ﺍﻟﻌﻼﻗﺔ ﺍﻟ ﻨﺎﺌﻴﺔ ﺒﻴﻥ ﺍﻟﺨﺎﻟﻕ ﻭﺍﻟﺨﻠﻕ ﻭﻫﺫﺍ ﻫﻭ ﺃﺴﺎﺱ ﻨﻅﺭﻴﺔ ﺍﻟﺠﻤﻊ ﺒﻴﻥ ﺍﻟﻘﺭﺍﺀﺘﻴﻥ ﻋﻨﺩ .
ﺒﻨﺎﺀ ﻤﻨﻬﺞ ﻤﻌﺭﻓﻲ ﻋﻠﻰ ﻭﻓﻕ ﺘﺩﺭ ﻤﺴﺘﻭﻴﺎﺕ ﺍﻟﺠﻤﻊ ﺒﻴﻥ ﺍﻟﻘﺭﺍﺀﺍﺕ. ﻴﺭ
ﺃﺒﻭ ﺍﻟﻘﺎﺴﻡ ﺃﻥ ﺍﻟﻤﻨﻬﺞ ﺍﻟﻤﻌﺭﻓﻲ ﻋﻨﺩ ﺍﷲ ﺴﺒﺤﺎﻨﻪ ﻭﺘﻌﺎﻟﻰ ﻴﻘﻭﻡ ﻋﻠﻰ ﺍﻟ ﻨﺎﺌﻴﺔ
ﻭﺍﻟﻤﻘﺎﺒﻠﺔ.
ﻓﻬﻭ ﺴﺒﺤﺎﻨﻪ ﺇﺫ ﻴﻌﻠﻡ ﺍﻹﻨﺴﺎﻥ ﻴﺴﺘﻌﻤل ﺃﺴﻠﻭﺒﺎ ﺇﻨﺸﺎﺌﻴﺎ ﻴﺘﻁﻭﺭ ﻭﻴﺘﺩﺭ ﻭﻓﻘﺎ ﻟﺘﺩﺭ
ﺍﻟﺼﻭﺭ ﺍﻟ ﻼﺙ ﻟﻌﻤﻠﻴﺔ ﺍﻟﺠﻤﻊ ﺒﻴﻥ ﺍﻟﻘﺭﺍﺀﺘﻴﻥ.
ﻓﻘﺩ ﻜﺎﻨﺕ ﺒﺩﺍﻴﺔ ﺍﻟﻤﻨﻬﺞ ﺍﻟﻤﻌﺭﻓﻲ ﺍﻹﻨﺸﺎﺌﻲ ﺍﻟﻤﻨﻬﺞ ﺍﻹﻨﺸﺎﺌﻲ ﻗﺎﺌﻤﺔ ﻋﻠﻰ ﺍﻟﻤﻤﺎ ﻠﺔ ﺒﻴﻥ
ﺍﻟﻅﻭﺍﻫﺭ .ﻓﺘﻤﺕ ﺍﻟﻤﻘﺎﺭﻨﺔ ﻭﺍﻟﻤﻘﺎﺒﻠﺔ ﺒﺎﻟﺘﺭﻜﻴﺏ ﺒﻴﻥ ﺍ ﺸﻴﺎﺀ ﻋﻠﻰ ﻅﻭﺍﻫﺭﻫﺎ ﻓﻲ ” ﻤﺴﺘﻭ
ﺍﻟﺘﺄﻟﻴﻑ “ .ﻜﻤﺎ ﻗﺎﻡ ﺒﻪ ﺴﻴﺩﻨﺎ ﺇﺒﺭﺍﻫﻴﻡ.ﻭﻗﺩ ﺫﻜﺭ ﺍﷲ ﻫﺫﺍ ﻓﻲ ﺴﻭﺭﺓ ﺍﻟﻐﺎﺸﻴﺔ .ﻡ
ﺘﺄﺘﻲ ﺍﻟﻤﺭﺤﻠﺔ ﺍﻟ ﺎﻨﻴﺔ ﻓﺘﺘﻌﻘﺩ ﺍ ﻤﺭ ﻗﻠﻴﻼ ﻭﻴﺼﺒ ﺍﻟﻨﺎﺘﺞ ﻤﻥ ﺍﻟﻤﻘﺎﺒﻠﺔ ﻭﺍﻟﻤﻤﺎ ﻠﺔ ﺃﻜ ﺭ
ﺘﻁﻭﺭﺍ.ﻜﺄﻥ ﻴﻘﺎﺒل ﺒﻴﻥ ﺍﻟﺴﻤﺎﺀ ﻭﺍ ﺭ
ﻓﻲ ﺍﻹﻨﺒﺎﺕ ،ﺃﻭ ﺍﻟﺫﻜﺭ ﻭﺍ ﻨ ﻰ ﻓﻲ ﺍﻟﺘﻭﺍﻟﺩ
ﻓﺎﻟﻨﺎﺘﺞ ﻫﻨﺎ ﺃﻋﻘﺩ ﺘﺭﻜﻴﺒﺎ ﻓﻲ ﺍﻟﺤﺎﻟﺘﻴﻥ ﻭﺇﻥ ﻜﺎﻥ ﻨﺎﺘﺠﺎ ﻤﺎﺩﻴﺎ .ﻭﻗﺩ ﺤﻜﻰ ﺍﷲ ﺫﻟﻙ ﻓﻲ ﺴﻭﺭﺓ ﺍﻟﻁﺎﺭﻕ .ﻡ ﺘﺄﺘﻲ ﺤﺎﻟﺔ ﺎﻟ ﺔ ﺃﺨﻴﺭﺓ ﻴﻌﻁﻲ ﺍﻟﺘﺭﻜﻴﺏ ﺒﻌﺩﺍ ﺃﺭﻗﻰ ﻭﺃﻋﻘﺩ ،ﻭﻴﺼﺒ
ﺍﻟﻨﺎﺘﺞ ﺃﻤﺭﺍ ﺨﺎﺭﺠﺎ ﻋﻥ ﻋﺎﻟﻡ ﺍﻟﻤﺎﺩﻴﺎﺕ ﺃﻱ ﻤﻴﻼﺩ ” ﺍﻟﻨﻔﺱ “ ﺍﻟﺘﻲ ﺘﺘﻀﻤﻥ ﻗﻭﺓ ﺍﻟﺤﻴﺎﺓ ﻭﺍﻟﻭﻋﻲ .ﻭﺘﻘﺩﺭ ﻋﻠﻰ ﺍﻻﻨﺸﻁﺎﺭ ﺒﻴﻥ ﻓﺠﻭﺭﻫﺎ ﻭﺘﻘﻭﺍﻫﺎ ،ﻜﻤﺎ ﻭﺭﺩ ﻓﻲ ﺴﻭﺭﺓ ﺍﻟﺸﻤﺱ ،
ﻭﻴﺭ
ﺃﻥ ﻫﺫ ﺃﻱ ” ﺍﻟﻨﻔﺱ “ ﻴﻤﻜﻥ ﻭﻋﻴﻬﺎ ﻓﻲ ﻤﺭﺤﻠﺔ ﺍﻟﺩﻤﺞ ﺒﻴﻥ ﺍﻟﻘﺭﺍﺀﺘﻴﻥ ،ﻭﺤﻴﻨﺌﺫ
ﻴﺠﺏ ﻋﻠﻰ ﺍﻹﻨﺴﺎﻥ ﺃﻻ ﻴﺴﺘﻐل ﻤ ل ﻫﺫﺍ ﺍﻟﻌﻠﻭﻡ ﻀﺩ ﺍﻹﻨﺴﺎﻥ ﻨﻔﺴﻪ .ﻭﻴﺭ
ﺃﻥ ﺤﻘﻴﻘﺔ
ﻫﺫﺍ ﺍﻟﻤﻨﻬﺞ ﺍﻟﻤﻌﺭﻓﻲ ﻫﻲ ﺼﻴﺎ ﺔ ﺭﺒﺎﻨﻴﺔ ﻟﻠﻜﻭﻥ ﺒﺤﻴﺙ ﻴﻌﻁﻲ ﺃﺸﻜﺎﻻ ﻤﻥ ﺍﻟﻭﻋﻲ ﻤﻨﺎﺴﺒﺔ ﻟﺘﻁﻭﺭ ﺍﻟﻔﻜﺭ ﺍﻹﻨﺴﺎﻨﻲ.
)( 1
ــــــــــــــــــــــــــــــــــــــــ )(1
ﻤﻨﻬﺠﻴﺔ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻤﻌﺭﻓﻴﺔ ،ﺍﻟﻤﺼﺩﺭ ﺍﻟﺴﺎﺒﻕ ،ﺹ 60ﻭﻤﺎ ﺒﻌﺩﻫﺎ. 185
ﺇﺒﺭﺍﻫﻴﻡ ﺁﺩﻡ ﺃﺤﻤﺩ ﺸﻭﻗﺎﺭ
ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﺍﻟﺠﻤﻊ ﺒﻴﻥ ﺍﻟﻘﺭﺍﺀﺘﻴﻥ ﻨﻔﻲ ﻟﻠﺘﺼﻭﺭﺍﺕ ﺍﻟﻤﺎﺩﻴﺔ ﻭﺍﻟﺤﻠﻭﻟﻴﺔ : ﻴﺭ
ﺃﺒﻭ ﺍﻟﻘﺴﻡ ﺃﻨﻪ ﺒﺕ ﻋﺒﺭ ﺍﻟﻤﺴﺘﻭﻴﺎﺕ ﺍﻟ ﻼ ﺔ ﻟﻠﺠﻤﻊ ﺒﻴﻥ ﺍﻟﻘﺭﺍﺀﺘﻴﻥ ﺒﻁﻼﻥ
ﺍﻟﺘﺼﻭﺭﺍﺕ ﺍﻟﺤﻠﻭﻟﻴﺔ ،ﺍﻟﺘﺠﺴﺩﻴﺔ ،ﻭﺍﻟﻤﺎﺩﻴﺔ ﻜﻠﻬﺎ. ﻭﺫﻟﻙ ﻋﺒﺭ ﺘﺠﺭﺒﺔ ﺴﻴﺩﻨﺎ ﺇﺒﺭﺍﻫﻴﻡ ﺍﻟﺫﻱ ﺭﻓ
ﻜل ﺃﺸﻜﺎل ﺍﻟﺤﻠﻭل ﻭﺍﻟﺘﺠﺴﻴﺩ ﻭﺍﻟﺘﻌﺩﺩ
ﻟ ﻟﻬﺔ ﻭﺘﻭﺼل ﺒﻔﻁﺭﺘﻪ ﻭﻋﻘﻠﻪ ﺍﻟﺴﻠﻴﻡ ﺇﻟﻰ ” ﻭﺤﺩﺍﻨﻴﺔ ﺍﷲ ﺍﻟﺨﺎﻟﻕ ﺍﻟﻘﺎﺩﺭ “ ﻤﻥ ﺨﻼل ﺍﻟﺘﺠﺭﺒﺔ ﻭﺍﻟﺒﺭﻫﺎﻥ ﻜﻤﺎ ﺃﻥ ﺘﺠﺭﺒﺔ ﻤﻭﺴﻰ ﺘﻨﻔﻲ ﺍﻟﺘﺼﻭﺭ ﺍﻟﻌﻠﻤﻲ ” ﺍﻟﻨﻴﻭﺘﻨﻲ “ ﺍﻟﺫﻱ ﻴﺭ
ﺃﻥ ﺍﷲ ﺨﻠﻕ ﺍﻟﻜﻭﻥ ﻭﺃﻋﻁﻰ ﺩﻓﻌﺘﻪ ﺍ ﻭﻟﻰ ﻓﻘﻁ! ﻭﺫﻟﻙ ﺤﻴﻨﻤﺎ ﻗﺎل ﻤﻭﺴﻰ } ﺃﺭﻨﻲ ﺍﻨﻅﺭ
ﺇﻟﻴﻙ { ﻡ ﺘﺎﺏ ﻭﺭﺠﻊ ﻋﻥ ﻗﻭﻟﻪ ﺇﻟﻰ ﺍﻟﺘﺼﻭﺭ ﺍﻟﺤﻕ ﺒﻌﺩ ﺍﻟﺼﺎﻋﻘﺔ ﺍﻟﺘﻲ ﺃﺼﺎﺒﺘﻪ ﻤﻥ ﺘﺠﻠﻲ ﺭﺒﻪ ﻟﻠﺠﺒل.
ﻭﺒﻤﺠﻤﻭ ﻫﺫ ﺍﻟﺘﺠﺎﺭﺏ ﺍﻟﻌﻠﻤﻴﺔ ﻋﺒﺭ ﺨﺼﺎﺌﺹ ﻫﺅﻻﺀ ﺍ ﻨﺒﻴﺎﺀ ﺒﺕ ﺒﻁﻼﻥ ﻜل
ﺍﻟﺘﺼﻭﺭﺍﺕ ﺍﻟﺘﻲ ﺘﺠﺎﻨﺏ ﺍﻟﺠﻤﻊ ﺒﻴﻥ ﺍﻟﻘﺭﺍﺀﺘﻴﻥ. ﺒﻌﺩ ﻫﺫﺍ ﺍﻟﻌﺭ
،ﻴﻤﻜﻨﻨﺎ ﺍﻟﻘﻭل ﺃﻥ ﻤﺠﻬﻭﺩ ﺃﺒﻲ ﺍﻟﻘﺎﺴﻡ ﻴﺘﺠﻪ ﺒﺸﻜل ﻋﺎﻡ ﻨﺤﻭ
ﺍﻹﺠﺎﺒﺔ ﻋﻥ ﺘﺴﺎﺅل ﺘﻌﺭ
ﻟﻪ ﺍﻟﻔﻼﺴﻔﺔ ﻭﺍﻟﻤﻔﻜﺭﻭﻥ ﻋﺒﺭ ﺍﻟﺘﺎﺭﻴ ﺍﻹﻨﺴﺎﻨﻲ ﺒ ﺠﺎﺒﺎﺕ
ﻤﺨﺘﻠﻔﺔ ،ﻓﺎﺨﺘﻠﻔﺕ ﺘﺼﻭﺭﺍﺘﻬﻡ ﻭﺘﺒﺎﻴﻨﺕ ﻤﻭﺍﻗﻔﻬﻡ ،ﺃﻻ ﻭﻫﻭ ” ﻤﺎ ﻫﻲ ﺤﻘﻴﻘﺔ ﺍﻟﻌﻼﻗﺔ ﺒﻴﻥ
ﺍﻟﺨﺎﻟﻕ ﻭﺍﻟﺨﻠﻕ ،ﻭﻜﻴﻑ ﺘﻨﻔﺫ ﺇﺭﺍﺩﺓ ﺍﻟﻤﺨﻠﻭﻕ ﻓﻲ ﻅل ﺇﺭﺍﺩﺓ ﺍﻟﺨﺎﻟﻕ ﺍﻟﻤﻁﻠﻘﺔ
“.
ﻭﺍﻹﺠﺎﺒﺔ ﻋﻨﺩ ﺃﺒﻲ ﺍﻟﻘﺎﺴﻡ ﺘﺘﺤﺩﺩ ﻓﻲ ﻤﻌﺭﻓﺔ ” ﺠﺩﻟﻴﺔ ﺍﻟﻐﻴﺏ ﻭﺍﻹﻨﺴﺎﻥ ﻭﺍﻟﻁﺒﻴﻌﺔ “ ﻭﻫﻲ
ﺃﻱ ” ﺍﻟﺠﺩﻟﻴﺔ “ ﺘﺸﻜل ﺍﻹﻁﺎﺭ ﺍﻟﻌﺎﻡ ﻟﻨﻅﺭﻴﺔ ﺍﻟﺠﻤﻊ ﺒﻴﻥ ﺍﻟﻘﺭﺍﺀﺘﻴﻥ.
ﻤﻔﻬﻭﻡ ﺍﻟﺠﻤﻊ ﺒﻴﻥ ﺍﻟﻘﺭﺍﺀﺘﻴﻥ ﻋﻨﺩ ﺃﺒﻲ ﺍﻟﻘﺎﺴﻡ : ﺍﻟﻜﻭﻥ
ﺍﻟﻘﺭﺁﻥ
ﺍﻟﻌﻘل ” ﺍﻹﻨﺴﺎﻥ “
186
ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ” ﺍﻟﻤﺼﻁﻠ ﻭﺍﻟﻤﻔﻬﻭﻡ “ ﻋﻨﺩ ﻁﻪ ﺍﻟﻌﻠﻭﺍﻨﻲ
ﺍﻟﺘﺼﻭﺭ ﺍﻟﺴﻠﻴﻡ
ﺃﻭﺭﺍﻕ ﻟﻠﻨﻘﺎ
ﺍﻟﺠﻤﻊ ﺒﻴﻥ ﺍﻟﻘﺭﺍﺀﺘﻴﻥ
ﺍﻻﺴﺘﻐﻼل ﺍﻟﺴﻠﻴﻡ ﻟﻠﻜﻭﻥ ﺍﻟﻤﺴﺨﺭ ﻨﻼﺤﻅ ﻓﻲ ﻫﺫﺍ ﺍﻟﺸﻜل ﺃﻥ ﺍﻟﻘﺭﺁﻥ ﻴﻌﺎﺩل ﺍﻟﻜﻭﻥ ،ﻭﺍﻟﻌﻘل ﺍﻹﻨﺴﺎﻨﻲ ﻫﻭ ﺍﻟﻘﺎﺭ ﻟﻬﻤﺎ
ﻭﻴﻌﺎﺩﻟﻬﻤﺎ ﻜﺫﻟﻙ .ﻭﺍﻟﺘﺼﻭﺭ ﺍﻟﺴﻠﻴﻡ ﻤﻌﺎﺩل ﻟﻠﺠﻤﻊ ﺒﻴﻥ ﺍﻟﻘﺭﺍﺀﺘﻴﻥ ،ﺤﻴﺙ ﻴﺤﺼل
ﺍﻻﻨﺤﺭﺍﻑ ﺒﺎﻟﻘﺭﺍﺀﺓ ﺍﻟﻭﺍﺤﺩﺓ .ﻭﺤﺼﻴﻠﺔ ﺍﻟﺠﻤﻊ ﺒﻴﻥ ﺍﻟﻘﺭﺍﺀﺘﻴﻥ ﻭﺍﻟﺘﺼﻭﺭ ﺍﻟﺴﻠﻴﻡ ﻫﻲ ﺘﻔﺠﻴﺭ ﻁﺎﻗﺔ ﺍﻹﻨﺴﺎﻥ ﻤﻥ ﺃﺠل ﺍﻻﺴﺘﻐﻼل ﺍﻟﺴﻠﻴﻡ ﻟﻠﻜﻭﻥ ﺍﻟﻤﺴﺨﺭ.
ﻭﺒﺎﻟﻤﻘﺎﺭﻨﺔ ﺒﻴﻥ ﺍﻟﺸﻜل ﺭﻗﻡ ) (1ﻭﺍﻟﺸﻜل ﺭﻗﻡ ) (2ﻨﺠﺩ ﺃﻥ ﺃﺒﺎ ﺍﻟﻘﺎﺴﻡ ﺒﻨﻰ ﻋﻠﻰ
ﺃﺴﺱ ﺍﻟﺤﺎﺭﺙ ﺍﻟﻤﺤﺎﺴﺒﻲ ﻡ ﺃﻀﺎﻑ ﺃﻤﺭﺍ ﺠﺩﻴﺩﺍ ﻭﻫﻭ ﺍﻟﺭﺒﻁ ﺒﻴﻥ ﺍﻟﻘﺭﺁﻥ ﻭﺍﻟﻜﻭﻥ ﺒﺎﻟﺘﻌﺎﺩل ،ﻓﺘﺄﻤل.
ﺘﻠﺨﻴﺹ ﺍﻟﻨﺘﺎﺌﺞ ﻴﻁﻠﻌﻨﺎ ﻤﺠﻤل ﺍﻟﺩﺭﺍﺴﺔ ﺍﻟﺴﺎﺒﻘﺔ ﻋﻠﻰ ﺒﻌ
ﺍﻟﻨﺘﺎﺌﺞ ﺍﻟﺘﻲ ﻴﻤﻜﻥ ﺘﻠﺨﻴﺼﻬﺎ ﻓﻲ ﺍ ﺘﻲ :
ﺃﻭﻻ :ﺇﺫﺍ ﻜﺎﻥ ﺍﻟﻤﻌﻨﻰ ﺍﻻﺼﻁﻼﺤﻲ ﺍﻟﺩﻗﻴﻕ ﺍﻟﻤﻔﻬﻭﻡ ” ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ “ ﻟﻡ ﻴﺘﺒﻠﻭﺭ ﺒﻌﺩ ،ﻓ ﻥ ﺍ ﻫﺩﺍﻑ ﺍﻟﺘﻲ ﻴﺴﻌﻰ ” ﺍﻟﻤﺼﻁﻠ “ ﺇﻟﻰ ﺘﺤﻘﻴﻘﻬﺎ ﻭﺍﻀﺤﺔ ﻭﻤﺤﺩﺩﺓ ﺘﺘﻤ ل ﻓﻲ ﺃﻤﺭﻴﻥ :
) (1ﺘﺤﺭﻴﻙ ﻭﺘﻔﻌﻴل ﺍﻟﺸﺨﺼﻴﺔ ﺍﻟﻤﺴﻠﻤﺔ ﻤﻥ ﺃﺠل ﺍﻟﻘﻴﺎﻡ ﺒﺎﻟﻤﻬﻤﺔ ﺍﻟﺘﻲ ﺃﻭﻜﻠﻬﺎ ﺍﷲ ﺇﻟﻴﻬﺎ ﺒﺎﻋﺘﺒﺎﺭ ﺃﻥ ﺍ ﻤﺔ ﺨﻴﺭ ﺃﻤﺔ ﺃﺨﺭﺠﺕ ﻟﻠﻨﺎﺱ .ﻭﻟﺘﻜﻭﻥ ﺃﻤﺔ ﺸﺎﻫﺩﺓ ﻋﻠﻰ ﺍ ﻤﻡ ﺒﺄﺩﺍﺀ ﻭﺍﺠﺏ ﺍ ﻤﺭ ﺒﺎﻟﻤﻌﺭﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻥ ﺍﻟﻤﻨﻜﺭ ،ﻭﺘﺴﺨﻴﺭ
ﺍﻟﻜﻭﻥ ﻟﻌﺒﺎﺩﺓ ﺍﷲ ﻭﺼﻼ ﺍﻹﻨﺴﺎﻥ .ﻭﺫﻟﻙ ﺒ ﺼﻼ ﻁﺭﺍﺌﻕ ﺘﻔﻜﻴﺭ ” ﺍﻟﻌﻘل ﺍﻟﻤﺴﻠﻡ “ ،ﺍﻟﺘﻲ ﻴﺭ ﺍﻟﻜﺎﺘﺒﻭﻥ ﺴﻠﻤﺔ ﺍﻟﻤﻌﺭﻓﺔ ﺃﻨﻬﺎ ﺘﻀﺭﺭﺕ ﻜ ﻴﺭﺍ ﺒﻌﺩ 187
ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﻋﻬﺩ ﺍﻟﻨﺒﻭﺓ ﻭﺍﻟﺨﻼﻓﺔ ﺍﻟﺭﺍﺸﺩﺓ. ﻭﺇﺠﺭﺍﺀﺍﺕ ﺍﻹﺼﻼ
)( 1
ﻓ ﻥ ﻭﻀﻭ
ﺇﺒﺭﺍﻫﻴﻡ ﺁﺩﻡ ﺃﺤﻤﺩ ﺸﻭﻗﺎﺭ
ﺒﺄﺴﺒﺎﺏ ﻤﺨﺘﻠﻔﺔ .ﻭﻤﻬﻤﺎ ﺘﺒﺎﻴﻨﺕ ﻭﺴﺎﺌل ﺍﻟﻬﺩﻑ ﻭﻭﺤﺩﺓ ﺍﻟﻤﻨﻁﻠﻘﺎﺕ ،ﻜﻔﻴﻠﺔ
ﺒﺎﻟﻭﺼﻭل ﺇﻟﻴﻪ .ﻭﻨﻌﺘﻘﺩ ﺃﻥ ﺘﻨﺸﻴﻁ ﺍﻹﻨﺴﺎﻥ ﺍﻟﻤﺴﻠﻡ ” ﻤﻌﺭﻓﻴﺎ “ ﺒ ﺼﻼ
ﻁﺭﺍﺌﻕ ﺘﻔﻜﻴﺭ ﻴﻌﺘﺒﺭ ﺃﻫﻡ ﻫﺩﻑ ” ﻟﻸﺴﻠﻤﺔ “ ﺤﺘﻰ ﺃﻥ ﺍﻟﻌﻠﻭﺍﻨﻲ ﻗﺩ ﺍﻋﺘﺒﺭ ﺍﻟﻬﺩﻑ ﺍﻟﻭﺤﻴﺩ ﻭﺒﻘﻴﺔ ﺍﻹﺠﺭﺍﺀﺍﺕ ﻭﺴﺎﺌل ﻭﻤﺩﺍﺨل ﺇﻟﻴﻪ.
) (2ﺇﺼﻼ ” ﺍﻹﻨﺘﺎ ﺍﻟﻤﻌﺭﻓﻲ ﺍﻹﻨﺴﺎﻨﻲ “ ﺒ ﺨﻀﺎ ﻓﻠﺴﻔﺎﺘﻪ ﻭﻁﺭﻕ ﺇﻨﺘﺎﺠﻪ
ﻟﻘﻭﺍﻋﺩ ﺍﻹﺴﻼﻡ ﻭﻤﺒﺎﺩﺌﻪ ﺍ ﺨﻼﻗﻴﺔ .ﻭﻴﺒﺩﻭ ﻟﻠﻨﺎﻅﺭ ﺁﻨﻴﺔ ﻫﺫﺍ -ﺍﻟﻬﺩﻑ ﻤﻥ
ﺍﻟﻨﺎﺤﻴﺔ ﺍﻟﻨﻅﺭﻴﺔ ﻋﻠﻰ ﺍ ﻗل -ﻭﻟﻜﻥ ﺼﻌﻭﺒﺔ ﺘﺤﻘﻴﻘﻪ ﻻ ﺘﻘل ﻋﻥ ﺍﻟﻬﺩﻑ
ﺍ ﻭل .ﻥ ﻫﺫ ﺍﻟﻤﻌﺎﺭﻑ ” ﺍﻹﻨﺴﺎﻨﻴﺔ “ ﺭﺍﺴﺨﺔ ﻋﻠﻰ ﻓﻠﺴﻔﺎﺘﻬﺎ ﺍﻟﻤﺎﺩﻴﺔ ﻭﺍﻨﺤﺭﺍﻓﺎﺘﻬﺎ ﺍﻟﻭﻀﻌﻴﺔ ﻜﺭﺴﻭ
ﺍﻟﺸﺎﺌﻌﺔ ﻋﺒﺭ ﺍﻟﺘﺎﺭﻴ ﺍ ﻤﺭ ” ﺇﺼﻼ
ﺃﺒﺤﺎ ﻪ.
ﺍﻟﻌﻘﻠﻴﺔ ﺍﻟﻤﺴﻠﻤﺔ ﻋﻠﻰ ﺒﻌ
ﺃﺨﻁﺎﺌﻬﺎ
ﺍﻹﺴﻼﻤﻲ.ﻭﻗﺩ ﺃﺸﺎﺭ ﺍﻟﻌﻠﻭﺍﻨﻲ ﺇﻟﻰ ﺼﻌﻭﺒﺔ ﻫﺫﺍ
ﺍﻟﻌﻠﻭﻡ ﺍﻹﻨﺴﺎﻨﻴﺔ“ ﻤﻥ ﺍﻟﻨﺎﺤﻴﺔ ﺍﻟﻌﻤﻠﻴﺔ ﻓﻲ ﻜ ﻴﺭ ﻤﻥ
ﺎﻨﻴﺎ :ﻴﻤ ل ﻫﺫﺍﻥ ﺍﻟﻬﺩﻓﺎﻥ ” ﺍﻟﻤﺸﺎﺭ ﺇﻟﻴﻬﻤﺎ ﻓﻲ ﺍﻟﺒﻨﺩ ﺍﻟﺴﺎﺒﻕ “ ﺭﻜﻨﻴﻥ ﺃﺴﺎﺴﻴﻥ ﻟﻌﻤﻠﻴﺔ
”ﺍ ﺴﻠﻤﺔ “ .ﻓﻔﻲ ﺤﻴﻥ ﻴﺭﺘﻜﺯ ﺍﻟﺭﻜﻥ ﺍﻟ ﺎﻨﻲ ” ﺒﻨﺎﺀ ﺍﻟﻨﻅﺎﻡ ﺍﻟﻤﻌﺭﻓﻲ ﺍﻹﺴﻼﻤﻲ “
ﺤﻭل ﺍﻟﻬﺩﻑ ﺍ ﻭل ﺒ ﺼﻼ ﺍﻟﻌﻘل ﺍﻟﻤﺴﻠﻡ .ﻓ ﻥ ﺍﻟﺭﻜﻥ ﺍ ﻭل ﻴﻤﻴل ﺃﻜ ﺭ ﺇﻟﻲ
ﺍﻟﻬﺩﻑ ﺍﻟ ﺎﻨﻲ ”ﺍﻟﺠﻤﻊ ﺒﻴﻥ ﺍﻟﻘﺭﺍﺀﺘﻴﻥ “ ﻭﺒﻬﻤﺎ ﻤﻌﺎ ” ﺭﻜﻨﺎﻥ ﻭﻫﺩﻓﺎﻥ “ ﺘﺘﻡ ﻋﻤﻠﻴﺔ ” ﺍ ﺴﻠﻤﺔ “ ﻜﻤﺎ ﺘﻡ ﺸﺭﺤﻬﺎ .ﻭﺭﺃﻴﻨﺎ ﺃﻥ ﺍﻟﺭﻜﻥ ﺍﻟ ﺎﻨﻲ ” ﺒﻨﺎﺀ ﺍﻟﻨﻅﺎﻡ ﺍﻟﻤﻌﺭﻓﻲ ﺍﻹﺴﻼﻤﻲ “ ﻴﻨﺒﻐﻲ ﺃﻥ ﻴﻜﻭﻥ ﺴﺎﺒﻘﺎ ﻟﻠﺭﻜﻥ ﺍ ﻭل ﻋﻠﻰ ﺍﻟﻤﺴﺘﻭ
ﺍﻟﻨﻅﺭﻱ ﻋﻠﻰ
ــــــــــــــــــــــــــــــــــــــــ )(1 ﺍﻨﻅﺭ :ﺍﻟﻔﺎﺭﻭﻗﻲ ،ﺇﺴﻤﺎﻋﻴل ،ﺃﺴﻠﻤﺔ ﺍﻟﻤﻌﺭﻓﺔ ،ﻤﺠﻠﺔ ﺍﻟﻤﺴﻠﻡ ﺍﻟﻤﻌﺎﺼﺭ ،ﺍﻟﻌﺩﺩ ، 32ﻭﺃﻨﻅﺭ ﺃﻴﻀﺎ :ﺃﺒﻭ ﺴﻠﻴﻤﺎﻥ ،ﻋﺒﺩ ﺍﻟﺤﻤﻴﺩ ﺃﺤﻤﺩ ،ﺃﺯﻤﺔ ﺍﻟﻌﻘل ﺍﻟﻤﺴﻠﻡ ،ﺍﻟﻤﻌﻬﺩ ﺍﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ،ﻭﺃﻨﻅﺭ ﺃﻴﻀﺎ ” ﺍ ﺯﻤﺔ ﺍﻟﻔﻜﺭﻴﺔ ﺍﻟﻤﻌﺎﺼﺭﺓ “ ﻁﻪ ﺍﻟﻌﻠﻭﺍﻨﻲ ،ﺍﻟﻤﻌﻬﺩ ﺍﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ،ﻭﺨﻭﺍﻁﺭ ﻓﻲ ﺍ ﺯﻤﺔ ﺍﻟﻔﻜﺭﻴﺔ ﻟﻪ.
188
ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ” ﺍﻟﻤﺼﻁﻠ ﻭﺍﻟﻤﻔﻬﻭﻡ “ ﻋﻨﺩ ﻁﻪ ﺍﻟﻌﻠﻭﺍﻨﻲ
ﺃﻭﺭﺍﻕ ﻟﻠﻨﻘﺎ
ﺍ ﻗل .ﻭﻴﺘﻤﺤﻭﺭ ﺤﻭل ﻜل ﺭﻜﻥ ﻋﺩﺩ ﻤﻥ ﻤﺤﺎﻭﺭ ﻭﻤﺩﺍﺨل ﻭﻭﺴﺎﺌل ﻗﺩ ﻻ ﺘﻜﻭﻥ ﻤﺤل ﺍﺘﻔﺎﻕ ﺒﻴﻥ ﻜﺘﺎﺏ ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ.
ﺎﻟ ﺎ :ﺘﻨﺎﻭل ﺒﻥ ﺃﺴﺩ ﺍﻟﻤﺤﺎﺴﺒﻲ ﻓﻜﺭﺓ ” ﺍﻟﺠﻤﻊ ﺒﻴﻥ ﺍﻟﻘﺭﺍﺀﺘﻴﻥ “ ﺒﻤﻔﻬﻭﻡ ” ﺇﻋﻤﺎل ﺍﻟﻌﻘل
ﻓﻲ ﻓﻬﻡ ﺍﻟﻤﻨﻘﻭل “ ﻭﻫﻭ ﻴﺘﺼﺩ ﻓﻲ ﺫﻟﻙ ﻟﻤﺎ ﺸـﺎ ﻓﻲ ﻋﺼﺭ ﻤﻥ ﻓﺼل ﺒﻴﻥ
” ﺍﻟﻤﻌﻘﻭل ﻭﺍﻟﻤﻨﻘﻭل “ ،ﻭﻫﻭ ﺍﻟﻔﻜﺭﺓ ﺍﻟﺘﻲ ﻗﺎﻤﺕ ﻋﻠﻰ ﺃﺴﺎﺴﻬﺎ ﻤﺩﺭﺴﺘﻲ ” ﺃﻫل
ﺍﻟﺭﺃﻱ “ ﻭ ” ﺃﻫل ﺍﻟﻤﺄ ﻭﺭ “ .ﻭﻤﺎ ﻜﺎﻥ ﻟﻠﻤﺤﺎﺴﺒﻲ ﺃﻥ ﻴﻨﺎل ﺍﻟﺘﻭﻓﻴﻕ ﻓﻲ ﺠﻬﻭﺩ - ﺭ ﻡ ﺼﻤﻭﺩ ﻋﻠﻰ ﻤﻨﻬﺠﻪ ﺤﺘﻰ ﻨﻬﺎﻴﺔ ﺍﻟﻤﻁﺎﻑ -ﻓﻲ ﻅل ﺍﻟﺘﻌﺼﺏ ﺍﻟﻤﻨﻬﺠﻲ
ﺍﻟﺫﻱ ﺸﺎﻫﺩ ﻋﺼﺭ .ﻓﻘﺩ ﺃﺼﺒﺤﺕ ﺃﺭﺍﺀ ﺍﻟﻤﺤﺎﺴﺒﻲ ﻤﺤل ﻨﻘﻤﺔ ﻤﻥ ﺍﻟﺠﻤﻴﻊ ،
ﺃﻨﺼﺎﺭ ” ﺍﻟﻤﻌﻘﻭل ﻭﺍﻟﻤﻨﻘﻭل “ ﻋﻠﻰ ﺤﺩ ﺴﻭﺍﺀ ،ﻭﻤﻥ ﺃﻫل ﺍﻟﺘﺼﻭﻑ ﺃﻴﻀﺎ ،
ﺤﺘﻰ ﺫﻜﺭ ﺃﻨﻪ ﻟﻡ ﻴﺼل ﻋﻠﻴﻪ ﻋﻨﺩ ﻤﻭﺘﻪ ﺴﻭ )( 1
ﻫﺫﺍ.
ﺴﺘﺔ ﺃﺸﺨﺎﺹ ﺒﺴﺒﺏ ﻤﻨﻬﺠﻪ
ﻭﺍﻟﺠﺩﻴﺩ ﻓﻲ ﻫﺫ ﺍﻟﻔﻜﺭﺓ ﻫﻲ ” ﺍﻟﺘﺴﻤﻴﺔ “ ﺒﺎﻋﺘﺒﺎﺭ ﺃﻥ ﻗﻀﻴﺔ ” ﺍﻟﻤﻨﻘﻭل
ﻭﺍﻟﻤﻌﻘﻭل “ ﺃﻭ ” ﺍﻟﻌﻘل ﻭﺍﻟﻨﻘل “ ،ﻟﻡ ﺘﺯل ﻤﺤل ﺒﺤﺙ ﻭﺍﺴﻊ ﺒﻴﻥ ﺍﻟﻤﻔﻜﺭﻴﻥ
ﺍﻟﻤﺴﻠﻤﻴﻥ ﻋﺒﺭ ﻋﺼﻭﺭ ﺍﻹﺴﻼﻡ ﺍﻟﻤﺨﺘﻠﻔﺔ ﻤﻨﺫ ﺃﻥ ﻨﺸﺒﺕ ﺼﺭﺍﻋﺎﺕ ﻓﻜﺭﻴﺔ ﺒﻴﻥ
ﺍﻟﻔﺭﻕ ﺍﻹﺴﻼﻤﻴﺔ .ﻭﻗﺩ ﻋﺎﻟﺠﻬﺎ ﺍﻟﻌﻠﻤﺎﺀ ” ﻗﺩﺍﻤﻰ -ﻭﻤﻌﺎﺼﺭﻭﻥ “ ﻤﻥ ﺠﻭﺍﻨﺒﻬﺎ
ﺍﻟﻤﺨﺘﻠﻔﺔ .ﻭﺇﻥ ﺍﻨﺼﺭﻓﺕ ﺠل ﺘﻠﻙ ﺍﻟﺠﻬﻭﺩ ﺇﻟﻰ ﻤﺤﺎﻭﻟﺔ ﺇ ﺒﺎﺕ ” ﻋﺩﻡ ﻤﻌﺎﺭﻀﺔ
ﺍﻟﻌﻘل ﻟﻠﻤﻨﻘﻭل “ ،ﻡ ﺘﺤﺩﻴﺩ ﺇﻁﺎﺭ ﻭﻤﺠﺎل ﻋﻤل ﻜل ﻤﻨﻬﻤﺎ ،ﻓ ﻥ ﺍﻟﻤﺤﺎﺴﺒﻲ ﻜﺎﻥ ﻴﺭﻤﻲ ﺇﻟﻰ ﺍﻟﺘﻁﺒﻴﻕ ﺍﻟﻌﻤﻠﻲ ﺒﻔﻬﻡ ﺍﻟﻤﻨﻘﻭل ﻓﻌﻼ ﺒ ﻋﻤﺎل ﺍﻟﻌﻘل ﻭﺘﺭﺸﻴﺩ ﺍﻟﻨﻘل.
ﻟﺫﻟﻙ ﺤﺩﺩ ﺩﺭﺠﺎﺕ ﺇﻋﻤــﺎل ﺍﻟﻌﻘل ” ﻋﻘل ﺭﻴﺯﻱ -ﻋﻘل ﻓﻬﻡ -
ﻋﻘل ﻓﻬﻡ ﻋﻥ ﺍﷲ “ ﻜﻤﺎ ﺭﺃﻴﻨﺎ.
ــــــــــــــــــــــــــــــــــــــــ )(1
ﺍﻨﻅﺭ :ﺍﻟﻌﻘل ﻭﻓﻬﻡ ﺍﻟﻘﺭﺁﻥ ،ﺍﻟﻤﺼﺩﺭ ﺍﻟﺴﺎﺒﻕ ،ﺹ .48 189
ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﺭﺍﺒﻌﺎ :
ﺇﻥ ﺍﻟﻌﻠﻭﺍﻨﻲ ،ﻭﺇﻥ ﻜﺎﻥ ﻴﺭ
ﺇﺒﺭﺍﻫﻴﻡ ﺁﺩﻡ ﺃﺤﻤﺩ ﺸﻭﻗﺎﺭ
ﺃﻥ ﺒﻨﺎﺀ ﺍﻟﻨﻅﺎﻡ ﺍﻟﻤﻌﺭﻓﻲ ﺍﻹﺴﻼﻤﻲ ﻴﻘﻭﻡ
ﻋﻠﻰ ﻤﻨﻬﺞ ﺍﻟﺠﻤﻊ ﺒﻴﻥ ﺍﻟﻘﺭﺍﺀﺘﻴﻥ ” ﻭﻫﻤﺎ ﺭﻜﻨﺎﻥ ﻹﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ “ ،ﻓ ﻨﻪ
ﻴﺭ ﺃﻴﻀﺎ ﺃﻥ ﺍﻟﻌﻤل ﻓﻲ ﺒﻨﺎﺀ ﻫﺫﺍ ﺍﻟﻨﻅﺎﻡ ﺍﻟﻤﻌﺭﻓﻲ ﻴﺘﻡ ﻤﻥ ﺨﻼل ﺨﻤﺴﺔ ﻤﺤﺎﻭﺭ
:
ﻤﺤﻭﺭ ﺒﻨﺎﺀ ﺍﻟﻤﻨﻬﺠﻴﺔ ﺍﻟﻘﺭﺁﻨﻴﺔ ،ﻤﺤﻭﺭ ﻤﻨﻬﺞ ﺍﻟﺘﻌﺎﻤل ﻤﻊ ﺍﻟﻘﺭﺁﻥ ،
ﻭﻤﺤﻭﺭ ﻤﻨﻬﺞ ﺍﻟﺘﻌﺎﻤل ﻤﻊ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻭﻴﺔ ،ﻭﻤﺤﻭﺭ ﻤﻨﻬﺞ ﺍﻟﺘﻌﺎﻤل ﻤﻊ ﺍﻟﺘﺭﺍﺙ
ﺍﻹﺴﻼﻤﻲ ،ﻭﺃﺨﻴﺭﺍ ﻤﺤﻭﺭ ﻤﻨﻬﺞ ﺍﻟﺘﻌﺎﻤل ﻤﻊ ﺍﻟﺘﺭﺍﺙ ﺍﻹﻨﺴﺎﻨﻲ ” ﺍﻟﻐﺭﺒﻲ ﺨﺎﺼﺔ
“ .ﻭﻫﺫ ﻫﻲ ﺩﻋﺎﺌﻡ ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ -ﻜﻤﺎ ﻴﺴﻤﻴﻬﺎ ﺍﻟﻌﻠﻭﺍﻨﻲ ﺃﺤﻴﺎﻨﺎ .ﻭﻗﺩ ﻗﺩﻡ
ﺃﺒﻭ ﺍﻟﻘﺎﺴﻡ ﺤﺎ
ﺤﻤﺩ ﺒﻌ
ﺍﻟﺠﻬﻭﺩ ﻓﻲ ﺍﺴﺘﻨﺒﺎﻁ ﻤﻨﻬﺠﻴﺔ ﻗﺭﺁﻨﻴﺔ ﻟﻠﻤﻌﺭﻓﺔ ،
ﻭﺒﺫﻟﺕ ﺠﻬﻭﺩ ﺃﺨﺭ ﺤﻭل ﺒﻘﻴﺔ ﺍﻟﻤﺤﺎﻭﺭ.
ﻭﻤﻥ ﻫﺫ ﺍﻟﺯﺍﻭﻴﺔ ﻴﻤﻜﻨﻨﺎ ﺍﻟﻘﻭل ﺃﻥ ﻤﺠﻬﻭﺩﺍﺕ ﺍﻟﻌﻠﻭﺍﻨﻲ ﺘﺘﺠﻪ ﺒﺸﻜل ﺃﻜﺒﺭ
ﺇﻟﻰ ﻤﻨﺎﻫﺞ ﻓﻬﻡ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻭﻁﺭﻕ ﺘﻨﺯﻴﻠﻪ ﻋﻠﻰ ﺍﻟﻭﺍﻗﻊ .ﻭﻴﺅﻜﺩ ﻫﺫ ﺍﻟﻤﻼﺤﻅﺔ
ﻗﻭﻟﻪ :ﺇﻥ ﻫﺫ ﺍﻟﻤﻬﻤﺔ ” ﺃﻱ ﻤﻬﻤﺔ ﺍﻟﺠﻤﻊ ﺒﻴﻥ ﺍﻟﻘﺭﺍﺀﺘﻴﻥ “ ﻻ ﻴﺴﺘﻁﻴﻊ ﺃﻥ ﻴﻘﻭﻡ ﺒﻬﺎ ﺇﻻ ﻤﻥ ﺃﻭﺘﻲ ﺍﻟﻘﺭﺁﻥ ﻭﺤﻅﺎ ﻤﻥ ﺍﻟﻌﻠﻡ ﺒﺎﻟﻤﻌﺎﺭﻑ ﺍﻹﻨﺴﺎﻨﻴﺔ. ﺃﻓﻜﺎﺭ ﺍﻟﻌﻠﻭﺍﻨﻲ ﻤﻥ ﺃﻓﻜﺎﺭ ﺍﻟﻤﺤﺎﺴﺒﻲ ﻤﻥ ﻫﺫ ﺍﻟﻨﺎﺤﻴﺔ.
)( 1
ﻭﻗﺩ ﺘﻘﺘﺭﺏ
ﺨﺎﻤﺴﺎ :ﺇﺫﺍ ﻟﻡ ﻴﺠﺩ ﻤﻨﻬﺞ ﺍﻟﻤﺤﺎﺴﺒﻲ ﺍﻟﺠﺎﻤﻊ ﻟﻠﻤﻌﻘﻭل ﻭﺍﻟﻤﻨﻘﻭل ﺍﺭﺘﻴﺎﺤﺎ ﻤﻥ ﻤﻌﺎﺼﺭﻴﻪ ،ﻓﻲ ﻅل ﺍﻟﺼﺭﺍ ﺍﻟﻤﺤﺘﺩﻡ ﺒﻴﻥ ” ﺃﻫل ﺍﻟﺭﺃﻱ “ ﻭ ” ﺃﻫل ﺍ ﺭ “ ﻓ ﻥ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﻤﻌﺎﺼﺭﺓ ﻫﻲ ﺍ ﺨﺭ
ﻟﻡ ﺘﻌﻁﻪ ﻤﺎ ﻴﺴﺘﺤﻘﻪ ﻤﻥ ﺍﻟﺒﺤﺙ ﻭﺍﻟﺩﺭﺱ ﻭﺍﻟﺘﺤﻠﻴل ،
ﻤﻥ ﺃﺠل ﻜﺸﻑ ﺃﺒﻌﺎﺩ ﻫﺫ ﺍﻟﻔﻜﺭﺓ ﻭﻤﺎ ﻗﺩ ﺘﺭﻜﺘﻪ ﻤﻥ ﺃ ﺭ ﻓﻲ ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ،
ﻤﻊ ﺃﻥ ﻫﺫﺍ ﻻ ﻴﻨﻔﻲ ﺃﻥ ﺠﻭﺍﻨﺏ ﺃﺨﺭ ﻤﻥ ﺃﻓﻜﺎﺭ ﺨﻀﻌﺕ ﻟﺘﻠﻙ ﺍﻟﺩﺭﺍﺴﺎﺕ.
ــــــــــــــــــــــــــــــــــــــــ )(1
ﺍﻨﻅﺭ :ﺭﺴﺎﻟﺔ ﺍﻟﺠﻤﻊ ﺒﻴﻥ ﺍﻟﻘﺭﺍﺀﺘﻴﻥ. 190
ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ” ﺍﻟﻤﺼﻁﻠ ﻭﺍﻟﻤﻔﻬﻭﻡ “ ﻋﻨﺩ ﻁﻪ ﺍﻟﻌﻠﻭﺍﻨﻲ
ﺃﻭﺭﺍﻕ ﻟﻠﻨﻘﺎ
ﺍﻟﻤﺭﺍﺠﻊ ) (1ﺍﺒﻥ ﻤﻨﻅﻭﺭ ،ﺠﻤﺎل ﺍﻟﺩﻴﻥ ﻤﺤﻤﺩ ﺒﻥ ﻤﻜﺭﻡ ،ﻟﺴﺎﻥ ﺍﻟﻌﺭﺏ ،ﺩﺍﺭ ﺍﻟﺼﺎﺩﺭ، ﺒﻴﺭﻭﺕ 1956 ،ﻡ.
) (2ﺃﺒﻭ ﺴﻠﻴﻤﺎﻥ ،ﻋﺒﺩ ﺍﻟﺤﻤﻴﺩ ﺃﺤﻤﺩ ،ﺃﺯﻤﺔ ﺍﻟﻌﻘل ﺍﻟﻤﺴﻠﻡ ،ﺍﻟﻤﻌﻬﺩ ﺍﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ 1991 ،ﻡ.
) (3ﺍ ﺼﻔﻬﺎﻨﻲ ،ﺭﺍ ﺏ ]ﺕ 425ﻫـ[ ،ﻤﻔﺭﺩﺍﺕ ﺃﻟﻔﺎﻅ ﺍﻟﻘﺭﺁﻥ ،ﺘﺤﻘﻴﻕ ﺼﻔﻭﺍﻥ ﻋﺩﻨﺎﻥ ،ﺩﺍﺭ ﺍﻟﻘﻠﻡ ،ﺩﻤﺸﻕ 1992 ،ﻡ.
) (4ﺤﺎ ﺤﻤﺩ ،ﻤﺤﻤﺩ ﺃﺒﻭ ﺍﻟﻘﺎﺴﻡ :
ﻤﻨﻬﺠﻴﺔ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻤﻌﺭﻓﻴﺔ ،ﺍﻟﻤﻌﻬﺩ ﺍﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ 1991 ،ﻡ. -ﺍﻟﻌﺎﻟﻤﻴﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻟ ﺎﻨﻴﺔ ،ﺩﺍﺭ ﺍﺒﻥ ﺤﺯﻡ ،ﺒﻴﺭﻭﺕ ،ﻁ1996 ، 2ﻡ.
) (5ﺤﺎﻤﺩ ،ﺍﻟﺘﺠﺎﻨﻲ ﻋﺒﺩ ﺍﻟﻘﺎﺩﺭ ﻭﺁﺨﺭﻭﻥ ،ﻨﻅﺭﺍﺕ ﻓﻲ ﺘﺄﺼﻴل ﺍﻟﻤﻌﺭﻓﺔ ،ﺍﻟﻤﺭﻜﺯ ﺍﻟﻘﻭﻤﻲ ﻟ ﻨﺘﺎ ﺍﻹﻋﻼﻤﻲ ،ﺍﻟﺨﺭﻁﻭﻡ 1995 ،ﻡ.
) (6ﺨﻠﺒل ،ﻋﻤﺎﺩ ﺍﻟﺩﻴﻥ ،ﻤﺩﺨل ﺇﻟﻰ ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ،ﺍﻟﻤﻌﻬﺩ ﺍﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ،ﻁ1991 ، 1ﻡ.
) (7ﺍﻟﺭﺍﺯﻱ ،ﻤﺤﻤﺩ ﺒﻥ ﻋﻤﺭ ﻓﺨﺭ ﺍﻟﺩﻴﻥ ]ﺕ 606 :ﻫـ[ ،ﻤﻔﺎﺘﻴ ﺍﻟﻐﻴﺏ ،ﺩﺍﺭ ﺍﻟﻔﻜﺭ ،ﺒﻴﺭﻭﺕ 1987 ،ﻡ.
) (8ﺍﻟﺼﺎﻓﻲ ،ﻋ ﻤﺎﻥ ﻋﺒﺩ ﺍﻟﻘﺎﺩﺭ ،ﺃﺴﻠﻤﺔ ﺍﻟﻌﻠﻭﻡ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻋﻨﻭﺍﻥ ﻭﻫﻤﻲ ﻻ ﻭﺍﻗﻊ ﻤﻭﻀﻭﻋﻲ ﻟﻪ ،ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺭﺒﻲ ،ﺒﻴﺭﻭﺕ 1993 ،ﻡ.
) (9ﺍﻟﻁﺒﺭﻱ ،ﻤﺤﻤﺩ ﺒﻥ ﺠﺭﻴﺭ ]ﺕ 310 :ﻫـ[ ﺠﺎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﻓﻲ ﺘﻔﺴﻴﺭ ﺍﻟﻘﺭﺍﻥ ، ﺩﺍﺭ ﺍﻟﻤﻌﺭﻓﺔ ﺒﻴﺭﻭﺕ ،ﻁ1985 ، 4ﻡ. ) (10ﺍﻟﻌﻠﻭﺍﻨﻲ ،ﻁﻪ ﺠﺎﺒﺭ : -
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ﺇﺼﻼ ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ :ﻤﺩﺨل ﺇﻟﻰ ﻨﻅﻡ ﺨﻁﺎﺏ ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ﺍﻟﻤﻌﺎﺼﺭ ،ﺍﻟﻤﻌﻬﺩ ﺍﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ،ﻁ 1995 ، 3ﻡ.
ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ﺒﻴﻥ ﺍ ﻤﺱ ﻭﺍﻟﻴﻭﻡ ،ﺍﻟﻤﻌﻬﺩ ﺍﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ، ﻁ1996 ، 1ﻡ. 191
ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﺇﺒﺭﺍﻫﻴﻡ ﺁﺩﻡ ﺃﺤﻤﺩ ﺸﻭﻗﺎﺭ
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ﺍﻟﺠﻤﻊ ﺒﻴﻥ ﺍﻟﻘﺭﺍﺀﺘﻴﻥ ،ﺍﻟﻤﻌﻬﺩ ﺍﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ،ﻁ.1996 ، 1
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،ﺍﻟﻤﻌﻬﺩ
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ﺨﻭﺍﻁﺭ ﻓﻲ ﺍ ﺯﻤﺔ ﺍﻟﻔﻜﺭﻴﺔ ﺍﻟﻤﻌﺎﺼﺭﺓ ،ﺍﻟﻤﻌﻬﺩ ﺍﻟﻌﺎﻟﻤﻲ ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ،ﻁ1989 ، 1ﻡ. ﺍ ﺯﻤﺔ ﺍﻟﻔﻜﺭﻴﺔ ﺍﻟﻤﻌﺎﺼﺭﺓ :ﺘﺸﺨﻴﺹ ﻭﻤﻘﺘﺭﺤﺎﺕ ﻋﻼ ﺍﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ،ﻁ1992 ، 2ﻡ.
) (11ﺍﻟﻔﺎﺭﻭﻗﻲ ،ﺇﺴﻤﺎﻋﻴل ،ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ،ﺨﻁﺔ ﻋﻤل ،ﺇﻨﺠﺎﺯﺍﺕ ،ﺍﻟﻤﻌﻬﺩ ﺍﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ،ﻁ1995 ، 3ﻡ.
) (12ﺍﻟﻤﺤﺎﺴﺒﻲ ،ﺍﻟﺤﺎﺭﺙ ﺒﻥ ﺃﺴﺩ ]ﺕ 243 :ﻫـ[ : -
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ﺍﻟﻌﻘل ﻭﻓﻬﻡ ﺍﻟﻘﺭﺁﻥ ،ﺘﺤﻘﻴﻕ ﺤﺴﻴﻥ ﺍﻟﻘﻭﺘﻠﻲ ،ﺩﺍﺭ ﺍﻟﻜﻨﺩﻱ ،ﺒﻴﺭﻭﺕ ،ﻁ، 2 1982ﻡ.
ﺍﻟﻌﻘل ﻭﻤﺎﻫﻴﺘﻪ ،ﺘﺤﻘﻴﻕ ﻤﺼﻁﻔﻰ ﻋﺒﺩ ﺍﻟﻘﺎﺩﺭ ﻋﻁﺎﺀ ،ﺩﺍﺭ ﺍﻟﻜﺘﺏ ﺍﻟﻌﻠﻤﻴﺔ ،ﺒﻴﺭﻭﺕ ،ﻁ1986 ، 1ﻡ.
) (13ﻤﺤﻤﺩ ﻋﺒﺩ ،ﺍﻟﺸﻴ ﺍﻹﻤﺎﻡ ،ﺍ ﻋﻤﺎل ﺍﻟﻜﺎﻤﻠﺔ ،ﺘﺤﻘﻴﻕ ﻤﺤﻤﺩ ﻋﻤﺎﺭﺓ ،ﺩﺍﺭ ﺍﻟﺸﺭﻭﻕ ،ﺍﻟﻘﺎﻫﺭﺓ ،ﻁ1993 ، 1ﻡ. ﺍﻟﺩﻭﺭﻴﺎﺕ : ) (1ﺃﺒﻭ ﺴﻠﻴﻤﺎﻥ ،ﻋﺒﺩ ﺍﻟﺤﻤﻴﺩ ،ﻤﻌﺎﺭﻑ ﺍﻟﻭﺤﻲ :ﺍﻟﻤﻨﻬﺠﻴﺔ ﻭﺍ ﺩﺍﺀ ،ﻤﺠﻠﺔ ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ،ﺍﻟﻌﺩﺩ ﺍﻟ ﺎﻟﺙ 1996 ،ﻡ.
) (2ﺴﺭﺩﺍﺭ ،ﻀﻴﺎﺀ ﺍﻟﺩﻴﻥ ” ،ﺃﺴﻠﻤﺔ ﻋﻠﻭﻡ ﺃﻡ ﺘﻐﺭﻴﺏ ﺇﺴﻼﻡ “ ،ﻤﺅﺴﺴﺔ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﻔﻜﺭﻴﺔ ﻟﻨﺩﻥ ،ﺘﺭﺠﻤﺔ ﻓﻀﻴل ﺩﻟﻴﻬﻭ ﻭﺠﻤﺎل ﻤﻴﻤﻭﻨﻲ. ) (3ﺼﺎﻓﻲ ،ﻟﺅﻱ ،ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ﻤﻥ ﺍﻟﻤﺒﺎﺩ ﺍﻟﻤﻌﺭﻓﻴﺔ ﺇﻟﻰ ﺍﻟﻁﺭﺍﺌﻕ ﺍﻹﺠﺭﺍﺌﻴﺔ ،ﻤﺠﻠﺔ ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ،ﺍﻟﻌﺩﺩ ﺍﻟ ﺎﻟﺙ ﻴﻨﺎﻴﺭ1996ﻡ.
) (4ﺍﻟﻔﺎﺭﻭﻗﻲ ،ﺇﺴﻤﺎﻋﻴل ،ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ،ﻤﺠﻠﺔ ﺍﻟﻤﺴﻠﻡ ﺍﻟﻤﻌﺎﺼﺭ ،ﺍﻟﻌﺩﺩ.32
) (5ﺍﻟﻌﻠﻭﺍﻨﻲ ،ﻁﻪ ﺠﺎﺒﺭ ،ﺴﻠﺴﻠﺔ ﻤﻘﺎﺒﻼﺕ ﺃﺠﺭﺘﻬﺎ ﺠﺭﻴﺩﺓ ﺍﻟﻤﺴﺘﻘﻠﺔ ﻤﻊ ﺍﻟﻌﻠﻭﺍﻨﻲ ﺒﺩﺀﺍ ﻤﻥ ﺍﻟﻌﺩﺩ 163ﺘﺎﺭﻴ 1997/6/23ﻡ.
192
ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﺃ .ﺭﺤﺎﺏ ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﺍﻟﺸﺭﻴﻑ
ﺕﻘﺮﻳﺮ ﻋﻦ دورة ﺕﺄﺻﻴﻞ اﻟﻤﻤﺎرﺳﺔ اﻟﺴﻴﺎﺳﻴﺔ
ﻓﻲ إﻃﺎر ﺟﻬﻮد ﻣﻌﻬﺪ إﺳﻼم اﻟﻤﻌﺮﻓﺔ اﻟﺮاﻣﻴﺔ إﻟﻰ ﻣﻌﺎﻟﺠﺔ ﻗﻀﺎﻳﺎ اﻟﻤﺠﺘﻤﻊ ﻋﻠﻰ ﺽﻮء اﻟﻤﻨﻬﺠﻴﺔ اﻟﻤﻌﺮﻓﻴﺔ اﻹﺳﻼﻣﻴﺔ رﺑﻄًﺎ ﻟﻠﻔﻜﺮ ﺑﺎﻟﻌﻠﻢ وﺕﺤﻘﻴﻘًﺎ ﻟﻤﻘﻮﻟﺔ أن ﺻﻮاب اﻟﻔﻜﺮ ﺷﺮط ﻟﺼﺤﺔ اﻟﻌﻤﻞ .ﻥﻈﻤﺖ إدارة اﻟﺒﺤﻮث واﻟﻤﻨﺎهﺞ واﻟﺒﺮاﻣﺞ ﺑﺎﻟﻤﻌﻬﺪ دورة ﺕﺪرﻳﺒﻴﺔ ﻟﺘﺄﺻﻴﻞ اﻟﻤﻤﺎرﺳﺔ اﻟﺴﻴﺎﺳﻴﺔ ﻓﻲ اﻟﻔﺘﺮة ﻣﻦ 27-25ﻥﻮﻓﻤﺒﺮ 1995م .ﻟﺘﻌﻤﻞ ﻋﻠﻰ ﺕﺤﻘﻴﻖ اﻷهﺪاف اﻵﺕﻴﺔ: ) (1ﺑﻠﻮرة ﻥﻈﺎم ﺳﻴﺎﺳﻲ إﺳﻼﻣﻲ ﺡﻘﻴﻘﻲ. ) (2ﺕﻘﻮﻳﻢ اﻟﺘﺠﺮﺑﺔ اﻟﺴﻴﺎﺳﻴﺔ اﻟﺴﻮداﻥﻴﺔ اﻟﺤﺎﻟﻴﺔ وﻣﺤﺎآﻤﺘﻬﺎ ﻟﻠﻨﻤﻮذج اﻹﺳﻼﻣﻲ . ) (3ﺍﻟﺘﺒﺼﺭ ﺑﺮؤﻳﺔ اﻹﺳﻼم ﻓﻲ اﻟﻤﺠﺎل اﻟﺴﻴﺎﺳﻲ ﻹﺕﺎﺡﺔ ﻣﻤﺎرﺳﺔ اﻟﻌﻤﻞ اﻟﺴﻴﺎﺳﻲ ﻣﻦ اﻟﻤﻨﻈﻮر اﻹﺳﻼﻣﻲ. ﺃﻋ ﺎ ﺍﻟﻤﺠﻠﺱ
ﻭﺯﺭﺍ
اﺳﺘﻬﺪﻓﺖ اﻟﺪورة اﻟﻘﻴﺎدات اﻟﺴﻴﺎﺳﻴﺔ ﺑﻮﻻﻳﺔ اﻟﺠﺰﻳﺮة ” ﺍﻟﻭﻻ ﻲ ﺃﻋ ﺎ ﺃﻤﺎﻨﺔ ﺍﻟﻤ ﺘﻤﺭ ﺍﻟﻭﻁﻨﻲ ﺒﺎﻟﻭﻻﻴﺔ “ ،وﺕﺤﺪث ﻓﻴﻬﺎ ﻋﺪد ﻣﻦ أﺳﺎﺕﺬة اﻟﺠﺎﻣﻌﺎت اﻟﺴﻮداﻥﻴﺔ وﻣﻔﻜﺮو وﻗﻴﺎدات اﻟﻌﻤﻞ اﻟﺴﻴﺎﺳﻲ ﺑﺎﻟﺴﻮدان. اﺷﺘﻤﻠﺖ اﻟﺪورة ﻋﻠﻰ ﺕﺴﻊ أوراق وﻣﺤﺎﺽﺮة واﺡﺪة ﻟﺘﻐﻄﻲ اﻟﻤﺤﺎور اﻵﺕﻴﺔ : ) (1اﻟﻤﻔﺎهﻴﻢ اﻷﺳﺎﺳﻴﺔ ﻓﻲ اﻟﻔﻜﺮ اﻟﺴﻴﺎﺳﻲ اﻹﺳﻼﻣﻲ ) (2ﺑﻨﻴﺔ اﻟﺪوﻟﺔ اﻹﺳﻼﻣﻴﺔ ) (3اﻟﻤﻨﻄﻠﻘﺎت اﻹﺳﻼﻣﻴﺔ ﻟﻠﻨﻈﺎم اﻟﺴﻴﺎﺳﻲ اﻟﺴﻮداﻥﻲ ) (4اﻟﻨﻈﺎم اﻹﺕﺤﺎدي ) (5اﻟﺘﻨﻤﻴﺔ اﻟﺸﺎﻣﻠﺔ ﻣﻦ ﻣﻨﻈﻮر إﺳﻼﻣﻲ ) (6ﻣﻦ واﻗﻊ اﻟﺘﺠﺮﺑﺔ اﻟﺸﻮرﻳﺔ ” ﺍﻟﻤﺴﺘﻭﻯ ﺍﻻﺘﺤﺎﺩﻱ ﻤﺴﺘﻭﻯ ﻭﻻﻴﺔ ﺍﻟﺠﺯﻴﺭﺓ “
@ @ïßý⁄a@ïbîÛa@ŠØÐÛa@¿@òîbþa@áîçbнa@Z@Þëþa@‰ìa ﻤﻥ ﺃﺼﻭل ﺍﻟﻔﻜﺭ
وﻗﺪ ﺟﺎءت ﻓﻴﻪ ورﻗﺔ آﻞ ﻣﻦ اﻟﺪآﺘﻮر زآﺮﻳﺎ ﺑﺸﻴﺮ إﻣﺎم ” : ﺍﻟﺴﻴﺎﺴﻲ ﻓﻲ ﺍﻹﺴﻼﻡ “ .واﻟﺪآﺘﻮر ﺧﻮﺟﻠﻲ أﺡﻤﺪ ﺻﺪﻳﻖ ” :ﺍﻟﻤﻔﺎﻫﻴﻡ ﺍﻷﺴﺎﺴﻴﺔ ﻓﻲ ﺍﻟﻔﻜﺭ 224
ﺘﻘﺎﺭﻴﺭ ﻭﻤﺭﺍﺠﻌﺎﺕ
ﺘﻘﺭﻴﺭ ﻋﻥ ﺩﻭﺭﺓ ﺘﺄﺼﻴل ﺍﻟﻤﻤﺎﺭﺴﺔ ﺍﻟﺴﻴﺎﺴﻴﺔ
ﺍﻟﺴﻴﺎﺴﻲ ﺍﻹﺴﻼﻤﻲ“ .واﻷﺳﺘﺎذ ﻋﺒﺪ اﷲ ﻣﺤﻤﺪ اﻷﻣﻴﻦ : ﺍﻟﻤﻨﻜﺭ“.
”ﺍﻷﻤﺭ ﺒﺎﻟﻤﻌﺭﻭﻑ ﻭﺍﻟﻨﻬﻰ ﻋﻥ
ﺍﻟﻮﺭﻗﺔ ﺍﻷﻭﱃ :ﻣﻦ ﺃﺻﻮﻝ ﺍﻟﻔﻜﺮ ﺍﻟﺴﻴﺎﺳﻲ ﰲ ﺍﻹﺳﻼﻡ @ @: ﺕﻨﺎوﻟﺖ اﻟﻮرﻗﺔ اﻷوﻟﻰ :ﻣﻘﻮﻣﺎت ﻥﻈﺎم اﻟﺤﻜﻢ ﻓﻲ اﻹﺳﻼم ،واﻟﻔﺮق ﺑﻴﻦ اﻟﺪﻳﻤﻘﺮاﻃﻴﺔ واﻟﺸﻮرى وﻋﺎﻟﺠﺖ ﻗﻀﻴﺔ اﻹﻣﺎﻣﺔ ﻓﻲ اﻟﻔﻜﺮ اﻟﺴﻴﺎﺳﻲ اﻹﺳﻼﻣﻲ .ﺛﻢ ﺡﺼﺮت ﻣﻘﻮﻣﺎت ﻥﻈﺎم اﻟﺤﻜﻢ اﻹﺳﻼﻣﻲ ﻓﻲ اﻵﺕﻲ : ) (1اﻟﺘﺄآﻴﺪ ﻋﻠﻰ أن ﻣﺮﺟﻌﻴﺔ اﻟﺤﻜﻢ ﷲ ،وهﻮ أول ﻣﻘﻮم ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻨﻈﺎم اﻟﺴﻴﺎﺳﻲ ﻓﻲ اﻹﺳﻼم. ) (2اﻷﻣﺔ ﺧﻠﻴﻔﺔ اﷲ ﻓﻲ اﻷرض ﺕﻤﺎرس اﻟﺤﻜﻢ ﺑﺎﻟﻮآﺎﻟﺔ ﻋﻠﻰ ﺽﻮء هﺪي اﻟﻜﺘﺎب واﻟﺴﻨﺔ . ) (3ﺕﺄآﻴﺪ اﻹﺳﻼم ﻋﻠﻰ وﺟﻮب ﻃﺎﻋﺔ وﻟﻲ اﻷﻣﺮ ؛ وذﻟﻚ ﻳﻌﻨﻲ اﻟﻨﺼﺮة واﻟﻮﻻء واﻻﻣﺘﺜﺎل ﻷواﻣﺮﻩ ،ﻣﺎ ﻟﻢ ﻳﺨﺎﻟﻒ اﻟﺸﺮع .وهﺬﻩ ﻗﺎﻋﺪة أﺳﺎﺳﻴﺔ ﻓﻲ ﻥﻈﺎم اﻟﺤﻜﻢ اﻹﺳﻼﻣﻲ. ) (4اﻟﺸﻮرى ﻓﻲ اﻹﺳﻼم هﻲ ﻋﻤﻠﻴﺔ ﺕﺒﺎدل اﻵراء ﻣﻦ أﺟﻞ اﻟﺒﺤﺚ ﻋﻦ أﻓﻀﻞ اﻟﺤﻠﻮل ،وﺕﺘﻀﻤﻦ ﻣﺠﻤﻮﻋﺔ ﻣﻦ اﻟﻘﻴﻢ واﻟﻤﺒﺎدئ ﻣﺜﻞ : )أ(
اﻟﻤﺴﺎواة ﺑﻴﻦ اﻟﺒﺸﺮ ﻓﻲ اﻟﺤﻘﻮق واﻟﻮاﺟﺒﺎت ﻓﻼ ﻓﻀﻞ ﻟﺸﺨﺺ ﻋﻠﻰ ﺁﺧﺮ إﻻ ﺑﺎﻟﺘﻘﻮى.
)ب( ﺡﺮﻳﺔ ﺕﻜﻮﻳﻦ اﻟﺮأي واﻟﺘﻌﺒﻴﺮ ﻋﻨﻪ. )ج( ﻋﺪم ادﻋﺎء اﻟﻌﺼﻤﺔ ﻣﻦ اﻟﺨﻄﺄ أو إﺽﻔﺎء ﺷﻲ ﻣﻦ اﻟﻘﺪﺳﻴﺔ ﻋﻠﻰ اﻵراء اﻟﺸﺨﺼﻴﺔ. )د( ﺡﺴﻢ اﻟﺨﻼﻓﺎت ﺑﻴﻦ اﻟﻨﺎس ﺑﺎﻟﺮﺟﻮع ﻟﻠﻜﺘﺎب واﻟﺴﻨﺔ. )هـ( اﻟﻘﺒﻮل ﺑﻤﺒﺪأ اﻟﻤﺤﺎﺳﺒﺔ واﻟﻤﺮاﺟﻌﺔ واﻟﻤﻨﺎﺻﺤﺔ. وأﻣﺎ ﻋﻦ اﻟﻔﺮق ﺑﻴﻦ اﻟﺪﻳﻤﻘﺮاﻃﻴﺔ واﻟﺸﻮرى ؛ ﻓﺈن اﻟﺪﻳﻤﻘﺮاﻃﻴﺔ ﻓﻲ اﻟﻐﺮب -وإن اﺕﻔﻘﺖ ﻣﻊ اﻟﺸﻮرى ﻓﻲ اﻹﺳﻼم ﻓﻲ ﻣﺴﺄﻟﺔ اﻟﻤﺸﺎورة -إﻻ أﻥﻬﺎ ﻟﻴﺴﺖ ذات ﻣﺮﺟﻌﻴﺔ 225
ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﺃ .ﺭﺤﺎﺏ ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﺍﻟﺸﺭﻴﻑ
دﻳﻨﻴﺔ ﻓﻬﻲ وﺽﻌﻴﺔ ﻣﻦ ﺻﻨﻊ اﻟﺒﺸﺮ ؛ آﻤﺎ أﻥﻬﺎ ﺷﻜﻠﻴﺔ وﻟﻴﺴﺖ ﻣﻤﺎرﺳﺔ ﺡﻘﻴﻘﻴﺔ ،ﻓﻬﻲ ﻟﻴﺴﺖ ﺡﻘًﺎ ﻣﺸﺎﻋًﺎ ﻟﻠﺠﻤﻴﻊ ﺑﻞ ﺕﺴﺘﺄﺛﺮ ﺑﻬﺎ اﻟﻄﺒﻘﺎت اﻟﻌﻠﻴﺎ .ﺑﻴﻨﻤﺎ اﻹﺳﻼم ﻳﺠﻌﻠﻬﺎ ﻣﺒﺪًأ ﺽﺮورﻳًﺎ وﻗﻴﻤﺔ أﺧﻼﻗﻴﺔ ﻻﺑﺪ ﻣﻦ اﻟﺘﺰام اﻟﺤﻜﺎم واﻟﻤﺤﻜﻮﻣﻴﻦ ﺑﻬﺎ ﻋﻠﻰ اﻟﺴﻮاء ، وﻳﺘﺮﺕﺐ ﻋﻠﻰ ذﻟﻚ أن ﻻ ﺕﺘﺨﺬ اﻟﻘﺮارات دون ﺷﻮرى ﻓﻌﻠﻴﺔ . واﻟﺸﻮرى ﻓﻲ اﻹﺳﻼم ﻣﺠﺮد وآﺎﻟﺔ ﻳﻘﻮم ﺑﻬﺎ اﻟﺤﺎآﻢ ﻥﻴﺎﺑﺔ ﻋﻦ اﻷﻣﺔ وﺑﺘﻔﻮﻳﺾ ﻣﻨﻬﺎ ،آﻤﺎ أﻥﻬﺎ ﺕﺤﻘﻖ ﻣﻘﺎﺻﺪ اﻟﺪﻳﻦ اﻟﻜﻠﻴﺔ ؛ وﺑﺬا ﺕﻜﻮن ﻣﻠﺰﻣﺔ ﻷن اﻹﺳﻼم ﻳﺤﺮم اﺡﺘﻜﺎر اﻟﺴﻠﻄﺔ . وﻟﻘﺪ أﻣﺮ اﻟﺸﺎرع ﺑﻤﻤﺎرﺳﺔ اﻟﺸﻮرى آﻤﺒﺪأ ﻋﺎم وﻓﻠﺴﻔﺔ ﻟﻠﺤﻜﻢ ؛ وﻟﻜﻨﻪ ﻟﻢ ﻳﺒﻴﻦ اﻟﻜﻴﻔﻴﺔ اﻟﺘﻲ ﺕﻨﻔﺬ ﺑﻬﺎ ؛ ﺑﻞ ﺕﺮآﻬﺎ ﻻﺟﺘﻬﺎد اﻷﻣﺔ ﺑﻤﺎ ﻳﺘﻨﺎﺳﺐ وواﻗﻌﻬﺎ اﻟﻤﻜﺎﻥﻲ واﻟﺰﻣﺎﻥﻲ .وﻟﻘﺪ ﺽﺮب رﺳﻮل اﷲ أﺑﻠﻎ اﻷﻣﺜﺎل ﻓﻲ ﻣﻤﺎرﺳﺔ اﻟﺸﻮرى ﻟﻌﺎﻣﺔ اﻟﻨﺎس وﺧﺎﺻﺘﻬﻢ وﻷهﻞ ﺑﻴﺘﻪ ،ﻓﻘﺪ آﺎﻥﺖ ﻟﻪ ﻣﺠﺎﻟﺲ ﻳﺠﺘﻤﻊ ﻓﻴﻬﺎ ﻣﻊ اﻟﻌﺎﻣﺔ واﻟﺨﺎﺻﺔ ،وﻟﻘﺪ ﻗﺎل أﺑﻮ هﺮﻳﺮة ﻋﻨﻪ -ﻟﻜﺜﺮة ﻣﺸﺎورﺕﻪ ” -ﻤﺎ ﺭﺃﻴﺕ ﺃﺤﺩﹰﺍ ﺃﻜ ﺭ ﻤﺸﺎﻭﺭﺓ ﻤﻥ ﺭﺴﻭل ﺍﷲ “ آﺬﻟﻚ ﺳﺎر اﻟﺨﻠﻔﺎء اﻟﺮاﺷﺪون ﻋﻠﻰ ﻥﻬﺠﻪ ﻓﻲ ﻣﺸﺎورﺕﻬﻢ ﻓﻲ ﺟﻤﻴﻊ اﻻﻣﻮر. أﻣﺎ أهﻢ ﺧﺼﺎﺋﺺ اﻟﺸﻮرى ﻓﻲ اﻹﺳﻼم ﻓﺘﺘﻤﺜﻞ ﻓﻲ اﻵﺕﻲ : ) (1اﻟﻤﺸﺎرآﺔ اﻟﻮاﺳﻌﺔ ﻟﻠﺠﻤﺎهﻴﺮ ﻓﻲ اﻟﻌﻤﻠﻴﺔ اﻟﺴﻴﺎﺳﻴﺔ ﻓﻲ ﻣﻨﺎخ ﻣﻦ اﻟﺤﺮﻳﺔ ) (2اﻟﺴﻌﻲ ﻹﺷﺮاك أهﻞ اﻟﻌﻠﻢ واﻟﺪراﻳﺔ واﻟﻨﺰاهﺔ ﻓﻲ اﻟﺸﻮرى. ) (3ﺕﻮﻟﻴﺔ أﻣﺮ اﻟﻤﺴﻠﻤﻴﻦ ﺑﺎﻟﺒﻴﻌﺔ واﻟﺮﺽﺎ واﻟﺘﺸﺎور. ) (4ﻗﺒﻮل ﻣﺒﺪأ اﻟﻤﺤﺎﺳﺒﺔ واﻟﻤﺴﺎءﻟﺔ دون ﺕﺰﻣﺮ. ) (5ﻋﺪم اﺳﺘﺸﺎرة أهﻞ اﻟﻨﻔﺎق وآﻞ ﻣﻦ هﻢ ﻏﻴﺮ أهﻞ ﻟﻠﺸﻮرى ،وﻟﻘﺪ آﺎن أهﻞ اﻟﺸﻮرى ﻓﻲ ﺻﺪر اﻹﺳﻼم ﻣﻦ ﻟﻬﻢ اﻷﺳﺒﻘﻴﺔ ﻓﻲ اﻹﺳﻼم واﻟﻬﺠﺮة واﻟﺠﻬﺎد واﻟﻘﺪرة ﻋﻠﻰ ﺕﺤﻤﻞ اﻟﻤﺴﺌﻮﻟﻴﺎت. وﻓﻲ اﻟﻌﺼﺮ اﻟﺮاهﻦ ﻻﺑﺪ ﻣﻦ إﺽﺎﻓﺔ ﻣﻌﺎﻳﻴﺮ أﺧﺮى ﻣﺜﻞ ﺕﻮﻓﺮ ﻗﺪر ﻣﻦ اﻟﻌﻠﻢ ﺑﻤﺠﺮﻳﺎت اﻷﻣﻮر اﻟﻤﻌﺎﺻﺮة اﻟﻌﺎﻟﻤﻴﺔ واﻻﻗﺘﺼﺎدﻳﺔ واﻟﻌﻠﻤﻴﺔ ،آﺬﻟﻚ ﻳﻨﺒﻐﻲ اﻹﻟﻤﺎم
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ﺘﻘﺎﺭﻴﺭ ﻭﻤﺭﺍﺠﻌﺎﺕ
ﺘﻘﺭﻴﺭ ﻋﻥ ﺩﻭﺭﺓ ﺘﺄﺼﻴل ﺍﻟﻤﻤﺎﺭﺴﺔ ﺍﻟﺴﻴﺎﺴﻴﺔ
ﺑﺒﻌﺾ اﻟﻘﺪرات اﻟﻤﻬﻨﻴﺔ واﻟﺘﻘﻨﻴﺔ ﻓﻲ ﻥﻈﺎم اﻟﺤﻜﻢ واﻹدارة ،واﻟﺘﺤﻠﻲ ﺑﺒﻌﺾ اﻟﺼﻔﺎت اﻻﺟﺘﻤﺎﻋﻴﺔ واﻟﻨﻔﺴﻴﺔ اﻟﺘﻲ ﺕﺆهﻞ ﻋﻠﻰ ﺕﺤﻤﻞ ﺕﺒﻌﺎت اﻟﻘﻴﺎدة اﻟﺴﻴﺎﺳﻴﺔ. وﻋﻦ ﻗﻀﻴﺔ اﻹﻣﺎﻣﺔ ﻓﻲ اﻟﻔﻜﺮ اﻟﺴﻴﺎﺳﻲ اﻹﺳﻼﻣﻲ ﻓﻘﺪ ﻥﺎﻟﺖ هﺬﻩ اﻟﻘﻀﻴﺔ ﻣﻜﺎﻥﺔ ﺑﺎرزة ﻓﻲ ﺕﺎرﻳﺦ اﻟﻔﻜﺮ اﻟﺴﻴﺎﺳﻲ اﻹﺳﻼﻣﻲ ،وﻟﻘﺪ اهﺘﻢ ﻣﻔﻜﺮو اﻹﺳﻼم ﻣﺜﻞ اﻟﻔﺎراﺑﻲ ﺑﻮﺽﻊ ﺻﻔﺎت ﻟﻺﻣﺎم ،أﻣﺎ اﻟﻔﻘﻬﺎء ﻓﻘﺪ ﺕﻮاﺽﻌﻮا ﻋﻠﻰ ﺷﺮوط اﻷهﻠﻴﺔ وهﻲ ﺕﺘﻠﺨﺺ ﻓﻲ ﺛﻼث ﻣﺠﻤﻮﻋﺎت رﺋﻴﺴﻴﺔ هﻲ : ) (1ﺷﺮوط ﺕﺘﻌﻠﻖ ﺑﺎﻟﻮرع واﻟﺘﻘﻮى واﻷﻣﺎﻥﺔ ) (2ﺷﺮوط ﺕﺘﻌﻠﻖ ﺑﺎﻟﺼﻔﺎت اﻟﺬهﻨﻴﺔ آﺎﻟﺬآﺎء وﺳﺮﻋﺔ اﻹدراك واﻟﻌﻠﻢ. ) (3وﺻﻔﺎت ﻥﻔﺴﻴﺔ وﺑﺪﻥﻴﺔ ﻣﻨﻬﺎ ﺳﻼﻣﺔ اﻟﺒﺪن وﻗﻮﺕﻪ واﻟﺸﺠﺎﻋﺔ واﻹﻗﺪام. ﺧﻠﺼﺖ اﻟﻮرﻗﺔ إﻟﻰ أن اﻟﻨﻈﺎم اﻟﺴﻴﺎﺳﻲ ﻓﻲ اﻹﺳﻼم ﻳﺘﺼﻒ ﺑﺎﻟﺘﻮازن واﻟﻮﺳﻄﻴﺔ اﻟﺘﻲ ﺕﺮﻓﺾ اﻟﺘﻄﺮف ؛ ﻓﻼ إﻓﺮاط ﻓﻲ اﻟﺘﺸﺪﻳﺪ ﻋﻠﻰ ﻃﺎﻋﺔ اﻟﺤﺎآﻢ ﻓﻴﻜﻮن ﺡﻜﻤًﺎ ﻣﺴﺘﺒﺪًا ﺷﻤﻮﻟﻴًﺎ ،وﻻ ﺕﻔﺮﻳﻂ ﻓﻲ ﺑﺴﻂ اﻟﺸﻮرى واﻟﺤﺮﻳﺎت دون ﻣﺮاﻋﺎة ﻟﺪواﻋﻲ اﻟﻨﻈﺎم.
ﺍﻟﻮﺭﻗﺔ ﺍﻟﺜﺎﻧﻴﺔ :ﺍﳌﻔﺎﻫﻴﻢ ﺍﻷﺳﺎﺳﻴﺔ ﰲ ﺍﻟﻔﻜﺮ ﺍﻟﺴﻴﺎﺳﻲ ﺍﻹﺳﻼﻣﻲ: ﻋﺎﻟﺠﺖ هﺬﻩ اﻟﻮرﻗﺔ ﺑﻌﺾ اﻟﻤﻔﺎهﻴﻢ اﻷﺳﺎﺳﻴﺔ ﻓﻲ اﻟﻔﻜﺮ اﻟﺴﻴﺎﺳﻲ اﻹﺳﻼﻣﻲ ﻣﺜﻞ ﻣﻔﻬﻮم اﻷﻣﺎﻣﺔ واﻟﺸﻮرى واﻟﺤﺎآﻤﻴﺔ واﻟﺒﻴﻌﺔ واﻷﻣﺔ. ﺍﻟﻤﻔﻬﻭﻡ ﺍﻷﻭل :وهﻮ ﻣﻔﻬﻮم اﻹﻣﺎم أو اﻟﺨﻠﻴﻔﺔ وﻳﻘﺼﺪ ﺑﻪ :اﻟﺸﺨﺺ اﻟﺬي ﻳﺴﺘﺨﻠﻒ ﻣﻦ ﻗﺒﻞ ﺟﻬﺔ أﺧﺮى ؛ وﻓﻲ اﻻﺻﻄﻼح هﻲ :ﺡﻤﻞ اﻟﻜﺎﻓﺔ ﻋﻠﻰ ﻣﻘﺘﻀﻰ اﻟﻨﻈﺮ اﻟﺸﺮﻋﻲ ﻓﻲ ﻣﺼﺎﻟﺤﻬﻢ اﻷﺧﺮوﻳﺔ واﻟﺪﻥﻴﻮﻳﺔ اﻟﺮاﺟﻌﺔ إﻟﻴﻬﻢ .ﻓﻬﻲ ﺧﻼﻓﺔ ﻋﻦ ﺻﺎﺡﺐ اﻟﺸﺮع ﻓﻲ ﺡﺮاﺳﺔ اﻟﺪﻳﻦ وﺳﻴﺎﺳﺔ اﻟﺪﻥﻴﺎ ؛ ﻗﺎل ﺕﻌﺎﻟﻰ } :ﻭﺇﺫ ﻗﺎل ﺭﺒﻙ ﺇﻨﻲ ﺠﺎﻋل ﻓﻲ ﺍﻷﺭﺽ ﻠﻴﻔﺔ { ]اﻟﺒﻘﺮة [30 :ودﻻﻟﺔ اﻟﻠﻔﻆ ﻓﻲ اﻟﻘﺮﺁن ﺕﺸﻴﺮ إﻟﻰ اﻻﺳﺘﺨﻼف ﺑﻤﻌﻨﻰ : أن ﻳﺴﺘﺨﻠﻒ ﻋﻠﻰ اﻟﻤﻠﻚ ﻓﻲ اﻷرض ،وﺕﻌﺘﺒﺮ اﻟﺨﻼﻓﺔ ﻓﺮﺽًﺎ ﻣﻦ ﻓﺮوض اﻟﻜﻔﺎﻳﺎت إذا ﻗﺎم ﺑﻬﺎ ﻣﻦ هﻮ أهﻞ ﻟﻬﺎ ﺳﻘﻄﺖ ﻋﻦ اﻟﻜﺎﻓﺔ ،وهﻲ ﺳﻨﺔ ﻓﻌﻠﻴﺔ اﺳﺘﻨﻬﺎ اﻟﺮﺳﻮل e ﻟﻠﻤﺴﻠﻤﻴﻦ وﻟﻘﺪ أﺟﻤﻌﺖ ﺟﻤﻴﻊ ﻥﺼﻮص اﻟﻘﺮﺁن واﻟﺴﻨﺔ ﻋﻠﻰ ﺽﺮورة وﺟﻮد اﻹﻣﺎم ﻟﻠﺠﻤﺎﻋﺔ اﻟﻤﺴﻠﻤﺔ ،وﻣﻊ ذﻟﻚ اﻹﺟﻤﺎع ﻓﺈن اﻟﺸﺮع ﻟﻢ ﻳﺤﺪد آﻴﻔﻴﺔ ﻣﻌﻴﻨﺔ ﻻﺧﺘﻴﺎر 227
ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﺃ .ﺭﺤﺎﺏ ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﺍﻟﺸﺭﻴﻑ
اﻹﻣﺎم ﺑﻞ ﺟﻌﻠﻪ ﺡﻘًﺎ ﻟﻠﻤﺴﻠﻤﻴﻦ وﻓﻘًﺎ ﻟﻤﺎ ﻳﺘﻨﺎﺳﺐ وﻣﻌﻄﻴﺎت واﻗﻊ اﻟﺰﻣﺎن واﻟﻤﻜﺎن ؛ وإن أوﺟﺐ اﻟﻔﻘﻬﺎء ﺷﺮوﻃًﺎ ﻟﻺﻣﺎم ﻣﺜﻞ اﻹﺳﻼم واﻟﺬآﻮرة واﻟﺘﻜﻠﻴﻒ واﻟﻌﻠﻢ واﻟﻌﺪل واﻟﻜﻔﺎﻳﺔ ؛ وأﺽﺎف ﺑﻌﻀﻬﻢ ﺳﻼﻣﺔ اﻟﺤﻮاس واﻟﻨﺴﺐ اﻟﻘﺮﺷﻲ. ﺍﻟﻤﻔﻬﻭﻡ ﺍﻟ ﺎﻨﻲ :اﻟﺸﻮرى وﺕﻌﻨﻲ ﺕﻘﻠﻴﺐ اﻵراء اﻟﻤﺨﺘﻠﻔﺔ ﻓﻲ اﻟﻘﻀﻴﺔ اﻟﻤﻄﺮوﺡﺔ ﺡﺘﻰ ﻳﺘﻮﺻﻞ إﻟﻰ اﻟﺼﻮاب ﻟﻴﻌﻤﻞ ﺑﻪ ؛ وﻓﻲ اﻟﻘﺮﺁن اﻟﻜﺮﻳﻢ ﺟﺎء اﻷﻣﺮ ﺑﻬﺎ } ﻭﺸﺎﻭﺭﻫﻡ ﻓﻲ ﺍﻷﻤﺭ{ ] ﺁل ﻋﻤﺮان [159 :آﻤﺎ ﺟﺎءت اﻟﺴﻨﺔ ﻣﺆآﺪة هﺬا اﻟﻤﺒﺪأ ،ﻓﻜﺎن ﺡﻜﻤﻬﺎ اﻟﻮﺟﻮب ﻋﻠﻰ آﻞ ﻣﻦ اﻟﺤﺎآﻢ واﻟﻤﺤﻜﻮﻣﻴﻦ ﻋﻠﻰ اﻟﺴﻮاء ﺍﻟﻤﻔﻬﻭﻡ ﺍﻟ ﺎﻟ :اﻟﺤﺎآﻤﻴﺔ وهﻮ ﻣﺼﻄﻠﺢ ﺡﺪﻳﺚ ﻓﻲ اﻟﻔﻜﺮ اﻹﺳﻼﻣﻲ ؛ وأول ﻣﻦ اﺳﺘﺨﺪﻣﻪ أﺑﻮ اﻷﻋﻠﻰ اﻟﻤﻮدودي ،وﻳﻌـﻨﻲ ﻗﺒﻮل اﻟﺸﺮع وﺕﺤﻜﻴﻢ ﺡﻜﻤـﻪ ﻟﻘــﻮﻟﻪ ﺕﻌﺎﻟﻰ: } ﺃﻓﺤﻜﻡ ﺍﻟﺠﺎﻫﻠﻴﺔ ﻴﺒ ﻭﻥ ﻭﻤﻥ ﺃﺤﺴﻥ ﻤﻥ ﺍﷲ ﺤﻜﻤ ﹰﺎ { ]اﻟﻤﺎﺋﺪة } [50 :ﻭﻤﻥ ﻟﻡ ﻴﺤﻜﻡ ﺒﻤﺎ ﺃﻨﺯل ﺍﷲ ﻓﺄﻭﻟ ﻙ ﻫﻡ ﺍﻟﻅﺎﻟﻤﻭﻥ{]اﻟﻤﺎﺋﺪة .[45:وﻣﻦ هﺬﻩ اﻵﻳﺎت وﻏﻴﺮهﺎ ﻳﻔﻬﻢ أﻥﻪ ﻳﻨﺒﻐﻲ أن ﻳﻜﻮن اﻟﺤﻜﻢ ﷲ وﺡﺪﻩ ؛ وهﺬا ﻳﻌﻨﻲ أﻥﻪ هﻮ اﻟﻤﺎﻟﻚ اﻵﻣﺮ اﻟﻤﺸﺮع اﻟﺬي ﻻ ﻳﺠﻮز ﻟﻐﻴﺮﻩ أن ﻳﺄﻣﺮ أو ﻳﺸﺮع إﻻ وﻓﻖ اﻟﻀﻮاﺑﻂ اﻟﺘﻲ ﺡﺪدهﺎ . ﺍﻟﻤﻔﻬﻭﻡ ﺍﻟﺭﺍﺒﻊ :ﻣﻔﻬﻮم اﻟﺒﻴﻌﺔ وﻳﻘﺼﺪ ﺑﻬﺎ اﻟﻤﺒﺎﻳﻌﺔ أو اﻟﻄﺎﻋﺔ وهﻲ ﻋﻘﺪ ﺑﻴﻦ ﻃﺮﻓﻴﻦ :اﻟﺨﻠﻴﻔﺔ ﻣﻦ ﺟﻬﺔ وﺟﻤﺎﻋﺔ اﻟﻤﺴﻠﻤﻴﻦ ﻣﻦ ﺟﻬﺔ ﺛﺎﻥﻴﺔ ،وﻣﻮﺽﻮع اﻟﺘﻌﺎﻗﺪ ﺑﻴﻨﻬﻤﺎ هﻮ اﻟﺨﻼﻓﺔ ؛ وهﻲ ﺡﻖ ﻟﻜﻞ ﻣﺴﻠﻢ ﻋﺎﻗﻞ وﺑﺎﻟﻎ .واﻟﺨﻠﻴﻔﺔ ﺑﻤﻘﺘﻀﻰ اﻟﺒﻴﻌﺔ ﻳﻜﻮن ﻥﺎﺋﺒًﺎ ﻋﻦ ﻼ ﻟﻬﺎ وﻣﻌﺒﺮًا ﻋﻨﻬﺎ ،ﻟﺬا ﻣﻦ ﺡﻘﻬﺎ أن ﺕﻌﺰﻟﻪ ﺑﻤﻮﺟﺐ هﺬا اﻟﻌﻘﺪ. اﻷﻣﺔ وﻣﻤﺜ ً ﺍﻟﻤﻔﻬﻭﻡ ﺍﻟ ﺎﻤﺱ :اﻷﻣﺔ ﻓﻲ اﻹﺳﻼم هﻰ ﺻﺎﺡﺒﺔ اﻟﺴﻠﻄﺎن ﻣﻦ ﺑﻌﺪ اﷲ ﺕﻌﺎﻟﻰ ، واﻟﺪﻟﻴﻞ ﻋﻠﻰ ذﻟﻚ أن أﺳﺎس اﻟﺤﻜﻢ ﻓﻴﻬﺎ هﻮ اﻟﺸﻮرى ،وأن وﻟﻲ اﻷﻣﺮ ﻳﺴﺘﻤﺪ ﺳﻠﻄﺎﻥﻪ ﻣﻦ اﻟﺒﻴﻌﺔ ؛ وأﻥﻪ ﻣﺴﺌﻮل أﻣﺎم اﻷﻣﺔ ؛ ﻓﺄﻣﺔ اﻹﺳﻼم أﻣﺔ واﺡﺪة ﻋﻠﻰ اﺧﺘﻼف اﻷﻟﻮان واﻟﻌﺼﺒﻴﺎت واﻷوﻃﺎن } ﺇﻥ ﻫﺫ ﺍﻤﺘﻜﻡ ﺃﻤﺔ ﻭﺍﺤﺩﺓ ﻭﺃﻨﺎ ﺭﺒﻜﻡ ﻓﺎﻋﺒﺩﻭﻥ { ]اﻷﻥﺒﻴﺎء .[92 : وﺳﻠﻄﺎن اﻷﻣﺔ ﻣﻘﻴﺪ ﺑﻀﻮاﺑﻂ اﻟﺸﺮع اﻹﺳﻼﻣﻲ
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ﺘﻘﺎﺭﻴﺭ ﻭﻤﺭﺍﺠﻌﺎﺕ
ﺘﻘﺭﻴﺭ ﻋﻥ ﺩﻭﺭﺓ ﺘﺄﺼﻴل ﺍﻟﻤﻤﺎﺭﺴﺔ ﺍﻟﺴﻴﺎﺴﻴﺔ
ﺍﻟﻮﺭﻗﺔ ﺍﻟﺜﺎﻟﺜﺔ :ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ @ @: ﻋﻦ اﻷﻣﺮ ﺑﺎﻟﻤﻌﺮوف واﻟﻨﻬﻲ ﻋﻦ اﻟﻤﻨﻜﺮ ” ﻜﺒﺩﻴل ﻟﻠﻤﻌﺎﺭ ﺔ ﺍﻟﺴﻴﺎﺴﻴﺔ ﺍﻟﻤﻨﻅﻤﺔ “ ذآﺮت اﻟﻮرﻗﺔ أن اﻷﻣﺮ ﺑﺎﻟﻤﻌﺮوف واﻟﻨﻬﻲ ﻋﻦ اﻟﻤﻨﻜﺮ ﻻﻳﻨﺤﺼﺮ ﻓﻲ إﻃﺎر ﺳﻠﻮك اﻟﻔﺮد ؛ وإﻥﻤﺎ ﻳﺘﺴﻊ ﻟﻴﺸﻤﻞ اﻟﺴﻴﺎﺳﺔ ،وذﻟﻚ ﻳﻌﻨﻰ أﻥﻪ ﻗﺪ ﻳﻜﻮن ﻣﺆﺳﺴﺔ ﺳﻴﺎﺳﻴﺔ اﺟﺘﻤﺎﻋﻴﺔ .ﻟﻤﺎ أوﺟﺒﻪ اﻹﺳﻼم ﻣﻦ ﺡﺮﻳﺔ ﻓﻲ اﻟﺘﻔﻜﻴﺮ وﺑﺬل اﻟﻨﺼﻴﺤﺔ واﻟﺼﺪع ﺑﻘﻮل اﻟﺤﻖ ؛ ﻟﺬا آﺎن ﻣﻦ أﻋﻈﻢ اﻟﺠﻬﺎد ”ﻗﻭﻟﺔ ﺤﻕ ﻋﻨﺩ ﺴﻠﻁﺎﻥ ﺠﺎ ﺭ“. وﻣﻦ اﻟﺤﻘﻮق اﻹﻥﺴﺎﻥﻴﺔ اﻷﺳﺎﺳﻴﺔ اﻟﺘﻲ أوﺟﺒﻬﺎ اﻹﺳﻼم : ) (1ﺕﺤﺮﻳﻢ اﻟﺘﺠﺴﺲ ﻋﻠﻰ اﻟﺮﻋﻴﺔ ﻣﻦ ﻗﺒﻞ اﻷﻓﺮاد ﺑﻌﻀﻬﻢ اﻟﺒﻌﺾ أو ﻣﻦ ﻗﺒﻞ اﻟﺪوﻟﺔ. ) (2ﺕﺤﺮﻳﻢ اﻷذى واﻟﺘﻌﺬﻳﺐ ﻟﻺﻥﺴﺎن ﺳﻮاء ﻹﺛﺒﺎت اﻟﺠﺮم أو اﻷﺧﺬ ﺑﺎﻷﻗﺮار واﻻﻋﺘﺮاف؛ ﺡﻴﺚ ﻳﺨﺎﻟﻒ ذﻟﻚ ﻣﺎ ﺟﺎء ﺑﻪ اﻟﺸﺮع ﻓﻲ ﺡﻔﻆ اﻟﻨﻔﺲ واﻟﻤﺎل واﻟﻌﺮض. ) (3ﺕﺤﺮﻳﻢ اﻟﻈﻠﻢ واﻟﻐﺶ ﺑﻴﻦ اﻟﻨﺎس ) (4أوﺟﺒﺖ اﻟﺸﺮﻳﻌﺔ اﻟﺼﺪع ﺑﺎﻟﺮأي ﻋﻠﻰ آﻞ ﻣﺴﻠﻢ آﻤﺎ ﺟﻌﻠﺘﻪ ﺡﻘًﺎ ﻟﻪ. ) (5أﻣﺮت اﻟﺸﺮﻳﻌﺔ ﺑﺈﻗﺎﻣﺔ ﺳﻠﻄﺔ ﻏﺎﻳﺘﻬﺎ اﻟﻌﻈﻤﻰ إﻗﺎﻣﺔ ﻥﻈﺎم اﻟﻌﺪاﻟﺔ اﻻﺟﺘﻤﺎﻋﻲ وﺕﻌﺮﺽﺖ اﻟﻮرﻗﺔ ﻟﻠﻤﻌﺎرﺽﺔ ﻓﻲ إﻃﺎر اﻷﻣﺮ ﺑﺎﻟﻤﻌﺮوف واﻟﻨﻬﻲ ﻋﻦ اﻟﻤﻨﻜﺮ وﺧﻠﺼﺖ إﻟﻰ أن : ) (1ﺡﻖ إﺑﺪاء اﻟﺮأي ﻣﻜﻔﻮل ﻟﻜﻞ ﻣﺴﻠﻢ ﻓﻲ اﻹﻃﺎر اﻟﺸﺮﻋﻲ اﻟﻤﻨﻈﻢ . ) (2رﻓﺾ اﻟﻤﻌﺎرﺽﺔ اﻟﺪاﺋﻤﺔ ﻟﻠﻨﻈﺎم ؛ ﻷن اﻟﻬﺪف ﻣﻦ اﻷﻣﺮ ﺑﺎﻟﻤﻌﺮوف واﻟﻨﻬﻲ ﻋﻦ اﻟﻤﻨﻜﺮ هﻮ إﺻﻼح اﻟﻤﺠﺘﻤﻊ وﻟﻴﺲ هﻮ ﻏﺎﻳﺔ ﻓﻲ ذاﺕﻪ. ) (3ﻳﺨﺘﻠﻒ اﻷﻣﺮ ﺑﺎﻟﻤﻌﺮوف واﻟﻨﻬﻲ ﻋﻦ اﻟﻤﻨﻜﺮ آﺤﻖ ﺳﻴﺎﺳﻲ ﻋﻦ اﻟﻤﻌﺎرﺽﺔ ﻓﻲ اﻟﻔﻜﺮ اﻟﻐﺮﺑﻲ ﻣﻦ ﻋﺪة وﺟﻮﻩ ﻣﻨﻬﺎ :
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ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﺃ .ﺭﺤﺎﺏ ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﺍﻟﺸﺭﻴﻑ
)أ( إن اﻷﻣﺮ ﺑﺎﻟﻤﻌﺮوف واﻟﻨﻬﻲ ﻋﻦ اﻟﻤﻨﻜﺮ ﻓﻲ اﻹﺳﻼم ﻟﻴﺲ ﻣﻦ أﺟﻞ ﻣﻤﺎرﺳﺔ اﻷﻓﺮاد ﻟﺤﺮﻳﺎﺕﻬﻢ ﻓﻘﻂ ،أو ﻹﻇﻬﺎر ﺧﻄﺄ ﻣﻤﺎرﺳﺎت اﻟﺤﻜﻮﻣﺔ ﻹﺽﻌﺎﻓﻬﺎ وإﺳﻘﺎﻃﻬﺎ ؛ وإﻥﻤﺎ ﻟﻠﺘﺄآﺪ ﻣﻦ اﻟﺘﺰام اﻟﺤﺎآﻢ ﺑﺄﺡﻜﺎم اﻟﺸﺮع وﻣﻨﻊ اﻟﻈﻠﻢ واﻟﻔﺴﺎد. )ب( ﻳﺮﻓﺾ اﻹﺳﻼم ﻓﻜﺮة اﻟﻤﻌﺎرﺽﺔ اﻟﺪاﺋﻤﺔ ﻟﻠﻨﻈﺎم ؛ ﻷن اﻷﺻﻞ ﻓﻲ اﻹﺳﻼم اﻟﻄﺎﻋﺔ؛ ﻓﻬﻲ أداء ﻟﻔﺮض دﻳﻨﻲ } ﻴﺎ ﺃﻴﻬﺎ ﺍﻟﺫﻴﻥ ﺃﻤﻨﻭﺍ ﺃﻁﻴﻌﻭﺍ ﺍﷲ ﻭﺃﻁﻴﻌﻭﺍ ﺍﻟﺭﺴﻭل ﻭﺃﻭﻟﻲ ﺍﻷﻤﺭ ﻤﻨﻜﻡ {].اﻟﻨﺴﺎء [59 : )ج( اﻷﻣﺮ ﺑﺎﻟﻤﻌﺮوف واﻟﻨﻬﻲ ﻋﻦ اﻟﻤﻨﻜﺮ آﺤﻖ ﺳﻴﺎﺳﻲ ﻟﻠﻤﺴﻠﻢ ﻳﻌﺘﺒﺮ واﺟﺒًﺎ ﺷﺮﻋﻴ ًﺎ ﻟﻀﻤﺎن ﺕﺤﻘﻴﻖ اﻹﻳﻤﺎن واﻟﻌﺪل .وﻓﻲ ذﻟﻚ ﻳﻘﻮل اﺑﻦ ﺕﻴﻤﻴﺔ ” ﺇﻥ ﺍﷲ ﻴﻘﻴﻡ ﺍﻟﺩﻭﻟﺔ ﺍﻟﻌﺎﺩﻟﺔ ﻭﺇﻥ ﻜﺎﻨﺕ ﻜﺎﻓﺭﺓ ﻭﻻ ﻴﻘﻴﻡ ﺍﻟﺩﻭﻟﺔ ﺍﻟﻅﺎﻟﻤﺔ ﻭﺇﻥ ﻜﺎﻨﺕ ﻤﺴﻠﻤﺔ“. واﻷﻣﺮ ﺑﺎﻟﻤﻌﺮوف واﻟﻨﻬﻲ ﻋﻦ اﻟﻤﻨﻜﺮ ﻣﺴﺌﻮﻟﻴﺔ اﻟﺪوﻟﺔ ﺑﺎﻋﺘﺒﺎرهﺎ اﻟﻤﺴﺌﻮل ﻣﻦ إﻗﺎﻣﺔ أﺡﻜﺎم اﻟﺸﺮع ؛ وذﻟﻚ ﻻﻣﺘﻼآﻬﺎ اﻟﻘﻮة اﻟﺴﻴﺎﺳﻴﺔ واﻟﻤﺎدﻳﺔ اﻟﻀﺮورﻳﺔ ؛ وﻷن ﻏﺎﻳﺘﻬﺎ ﺕﺤﻘﻴﻖ اﻟﻌﺪل اﻻﺟﺘﻤﺎﻋﻲ ؛ وهﻮ ﻻ ﻳﺘﺤﻘﻖ إﻻ ﺑﻪ ،آﻤﺎ هﻮ ﻣﺴﺌﻮﻟﻴﺔ اﻟﺠﻤﺎﻋﺎت أﻳﻀًﺎ } ﻭﻟﺘﻜﻥ ﻤﻨﻜﻡ ﺃﻤﺔ ﻴﺩﻋﻭﻥ ﺇﻟﻰ ﺍﻟ ﻴﺭ ﻭﻴﺄﻤﺭﻭﻥ ﺒﺎﻟﻤﻌﺭﻭﻑ ] { ..ﺁل ﻋﻤﺮان ، [104 : إذًا ﻳﻨﺒﻐﻲ وﺟﻮد ﺟﻤﺎﻋﺎت إﺳﻼﻣﻴﺔ ﺕﺮاﻏﺐ اﻟﺤﻜﺎم وﺕﻨﺎﺻﺤﻬﻢ وﺕﺤﺎﺳﺒﻬﻢ ،وإن آﺎن آﻞ ﺑﺤﺴﺒﻪ. ذﻟﻚ واﺟﺒًﺎ ﻋﻠﻰ آﻞ ﻓﺮد ﻣﻦ اﻷﻣﺔ ًّ وﻋﻦ ﻣﻮاﻓﻘﺔ اﻹﺳﻼم ﻋﻠﻰ اﻟﻌﻤﻞ اﻟﺤﺰﺑﻲ ﻳﺮى آﺎﺕﺐ اﻟﻮرﻗﺔ أن اﻟﺸﺎرع ﻗﺪ أوﺟﺪ اﻷﻣﺮ ﺑﺎﻟﻤﻌﺮوف واﻟﻨﻬﻲ ﻋﻦ اﻟﻤﻨﻜﺮ آﺒﺪﻳﻞ ﻟﻠﻌﻤﻞ اﻟﺤﺰﺑﻲ اﻟﺬي ﻳﻔﺮق وﻻ ﻳﺠﻤﻊ ذﻟﻚ ﻷن ”اﻷﻣﺮ ﺑﺎﻟﻤﻌﺮوف واﻟﻨﻬﻲ ﻋﻦ اﻟﻤﻨﻜﺮ“ ﻳﻘﻮم ﻋﻠﻰ اﻟﺘﻨﺎﺻﺢ ﺑﻴﻦ اﻟﺮاﻋﻲ واﻟﺮﻋﻴﺔ ﻓﻬﻮ ﻳﺠﻤﻊ وﻻ ﻳﻔﺮق. أﻣﺎ إذا رﻓﺾ اﻟﺤﺎآﻢ اﻟﻨﺼﺢ وﺕﻤﺎدى ﻓﻲ اﻟﺮﻓﺾ ﻓﻴﺠﺐ ﺧﻠﻌﻪ ؛ وﻟﻮ أدى ذﻟﻚ إﻟﻰ اﺳﺘﻌﻤﺎل اﻟﻘﻮة ؛ ﻓﻘﺪ ﻗﺎل رﺳﻮل اﷲ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ” ﻭﺍﷲ ﻟﺘﺄﻤﺭﻥ ﺒﺎﻟﻤﻌﺭﻭﻑ ﻭﻟﺘﻨﻬﻭﻥ ﻋﻥ ﺍﻟﻤﻨﻜﺭ ﻭﻟﺘﺄ ﺫﻥ ﻴﺩ ﺍﻟﻅﺎﻟﻡ ﺃ ﺫﹰﺍ ﻭﻟﺘﺄﻁﺭﻨﻪ ﻋﻥ ﺍﻟﺤﻕ ﺃﻁﺭﺍ ﺃﻭ ﻟﻴ ﺭﺒﻥ ﺍﷲ ﻗﻠﻭ ﺒﻌ ﻜﻡ ﺒﺒﻌﺽ ﻡ ﺘﺩﻋﻭﻥ ﻓﻼ ﻴﺴﺘﺠﺎ ﻟﻜﻡ“
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ﺘﻘﺎﺭﻴﺭ ﻭﻤﺭﺍﺠﻌﺎﺕ
ﺘﻘﺭﻴﺭ ﻋﻥ ﺩﻭﺭﺓ ﺘﺄﺼﻴل ﺍﻟﻤﻤﺎﺭﺴﺔ ﺍﻟﺴﻴﺎﺴﻴﺔ
@ @Z@òîßý⁄a@òÛë†Ûa@òîäi@Z@ïãbrÛa@‰ìa ﺍﺣﺘﻮﻯ ﺍﶈﻮﺭ ﺍﻟﺜﺎﱐ ﻋﻠﻰ ﻭﺭﻗﺔ ” ﻗﺮﺍﺀﺓ ﺃﻭﱃ ﰲ ﺃﺻﻮﻝ ﺍﻟﺴﻴﺎﺳﺔ ﺍﻹﺳﻼﻣﻴﺔ “ ﻟﻠﺪﻛﺘﻮﺭ ﺣﺴﻦ
ﻣﻜﻲ .ﻭ ” ﺍﻟﺴﻴﺎﺳﺔ ﻣﻦ ﻣﻨﻈﻮﺭ ﻗﺮﺁﱐ “ ﻟﻠﺪﻛﺘﻮﺭ ﺍﻟﺘﺠﺎﱏ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺣﺎﻣﺪ.
) (1ﺍﻟﻮﺭﻗﺔ ﺍﻷﻭﱃ :ﻗﺮﺍﺀﺓ ﺃﻭﱃ ﰱ ﺃﺻﻮﻝ ﺍﻟﺴﻴﺎﺳﺔ ﺍﻹﺳﻼﻣﻴﺔ @ @: ﺕﻄﺮﻗﺖ اﻟﻮرﻗﺔ إﻟﻰ ﻥﻈﺮﻳﺔ اﻹﺳﻼم اﻟﺴﻴﺎﺳﻴﺔ ،واﻟﻤﻔﺎهﻴﻢ اﻹﺳﻼﻣﻴﺔ اﻟﺴﻴﺎﺳﻴﺔ . وﻳﻼﺡﻆ أن ﻥﻈﺮﻳﺔ اﻹﺳﻼم اﻟﺴﻴﺎﺳﻴﺔ ﺕﺮاﻋﻲ اﻟﺘﻮازن اﻟﺪﻗﻴﻖ ﺑﻴﻦ ﻋﺎﻟﻤﻲ اﻟﻐﻴﺐ واﻟﺸﻬﺎدة ؛ وذﻟﻚ ﺧﻼف اﻟﻨﻈﺮﻳﺎت اﻟﻮﺽﻌﻴﺔ اﻟﺘﻲ ﺕﺴﺘﺠﻴﺐ ﻓﻘﻂ ﻟﺸﺄن اﻟﺤﻴﺎة اﻟﺪﻥﻴﺎ. أﻣﺎ ﻋﻦ اﻟﻤﺒﺎدئ واﻟﻤﻔﺎهﻴﻢ اﻹﺳﻼﻣﻴﺔ اﻟﺴﻴﺎﺳﻴﺔ ﺃﻭ ﹰﻻ :ﺕﻮﺻﻲ اﻟﻮرﻗﺔ ﺑﺈﺷﺎﻋﺔ اﻟﻤﺼﻄﻠﺢ اﻹﺳﻼﻣﻲ ﻟﻜﺴﺐ ﻗﻠﻮب اﻟﻤﺨﺎﻃﺒﻴﻦ وﻟﻀﻤﺎن وﺻﻮل اﻟﻤﻌﻨﻰ ،واﻟﺘﺤﺮر ﻣﻦ اﻟﻤﺼﻄﻠﺤﺎت اﻷﺟﻨﺒﻴﺔ. ﺎﻨﻴﹰﺎ :اﻟﻤﺒﺎدئ اﻷﺳﺎﺳﻴﺔ اﻟﺘﻲ ﺕﻘﻮم ﻋﻠﻴﻬﺎ ﻥﻈﺮﻳﺔ اﻟﺴﻴﺎﺳﺔ اﻹﺳﻼﻣﻴﺔ هﻲ : ) (1اﻟﻮﻻء ﷲ ورﺳﻮﻟﻪ وﻟﻠﻤﺆﻣﻨﻴﻦ. ) (2اﻹﻣﺎﻣﺔ :إذ أن اﻟﺘﻤﻜﻴﻦ وﺕﻮﻟﻲ اﻟﺤﻜﻢ وإﻗﺎﻣﺔ اﻟﺪوﻟﺔ ﻣﻦ أﺻﻮل اﻟﻤﺸﺮوع اﻹﺳﻼﻣﻲ وأﺡﺪ أهﺪاﻓﻪ وهﻮ اﻟﻮﻇﻴﻔﺔ اﻟﺪﻳﻨﻴﺔ اﻟﻜﺒﺮى } ﻭﻜﺫﻟﻙ ﺠﻌﻠﻨﺎﻜﻡ ﺃﻤﺔ ﻭﺴﻁﺎ ﻟﺘﻜﻭﻨﻭﺍ ﺸﻬﺩﺍ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻭﻴﻜﻭﻥ ﺍﻟﺭﺴﻭل ﻋﻠﻴﻜﻡ
ﺸﻬﻴﺩﺍ { ]اﻟﺒﻘﺮة.[143: وﻣﻦ اﻟﻔﻘﻬﺎء ﻣﻦ ﺟﻌﻞ وﻻﻳﺔ اﻟﻨﺎس أﻋﻈﻢ واﺟﺒﺎت اﻟﺪﻳﻦ ؛ إذ ﻻ ﻗﻴﺎم ﻟﻠﺪﻳﻦ إﻻ ﺑﻬﺎ. وﻳﺘﻌﻴﻦ ﻋﻠﻰ اﻟﺤﺎآﻢ ﻓﻲ ذﻟﻚ اﻟﻘﻴﺎم ﺑﺎﻟﻮﻇﺎﺋﻒ اﻵﺕﻴﺔ : ) (1ﺡﻔﻆ ﻣﻘﺎﺻﺪ اﻟﺪﻳﻦ ” :ﺍﻟﻨﻔﺱ ﺍﻟﺩﻴﻥ ﺍﻟﻌﻘل ﺍﻟﻌﺭﺽ ﻭﺍﻟﻤﺎل “. ) (2اﻟﻮﻇﻴﻔﺔ اﻹدارﻳﺔ :ﺕﻌﻴﻴﻦ اﻟﻮﻻة وﻣﺮاﻗﺒﺔ اﻟﻨﻈﻢ اﻹدارﻳﺔ ) (3اﻟﻮﻇﻴﻔﺔ اﻟﻘﻀﺎﺋﻴﺔ :وﺕﻌﻨﻲ أن ﻳﺴﻌﻰ إﻟﻰ ﺕﺤﻘﻴﻖ اﻟﻌﺪاﻟﺔ ﺑﻴﻦ اﻟﻤﺴﻠﻤﻴﻦ وﻏﻴﺮ اﻟﻤﺴﻠﻤﺒﻦ.
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ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﺃ .ﺭﺤﺎﺏ ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﺍﻟﺸﺭﻴﻑ
) (4اﻟﻮﻇﻴﻔﺔ اﻟﺘﻤﺜﻴﻠﻴﺔ :ﻣﺜﻞ ﺕﻤﺜﻴﻞ اﻷﻣﺔ ﻋﻠﻰ اﻟﻤﺴﺘﻮى اﻟﺨﺎرﺟﻲ وإﻗﺎﻣﺔ اﻟﻤﻌﺎهﺪات واﻟﺘﺤﺎﻟﻔﺎت. وﻣﻔﺘﺎح اﻷﻣﺮ ﻓﻲ ﻥﻈﺎم اﻷﻣﺔ هﻢ أهﻞ اﻟﺤﻞ واﻟﻌﻘﺪ ؛ وﻳﻜﻮن ﻟﻬﻢ ﻣﺠﻠﺲ ﻳﻀﻢ رؤﺳﺎء اﻟﻜﻴﺎﻥﺎت اﻟﻌﺮﻗﻴﺔ واﻟﻤﻔﻜﺮﻳﻦ واﻟﻌﻠﻤﺎء واﻟﻘﺎدة .آﻤﺎ أن ﺳﻠﻄﺔ اﻷﻣﺔ ﻟﻴﺴﺖ ﻣﻄﻠﻘﺔ ﻓﻬﻲ ﻣﻘﻴﺪة ﺑﺎﻟﺸﺮع ؛ وﻋﺪم اﻟﺘﺰام اﻟﺤﺎآﻢ ﺑﺎﻟﺸﺮﻳﻌﺔ ﻳﻘﺪح ﻓﻲ ﺻﻼﺡﻴﺘﻪ وﻳﻔﺘﺢ اﻟﺒﺎب ﻟﻨﻘﺾ ﺑﻴﻌﺘﻪ .وﻳﻤﻜﻦ أن ﻳﺴﺘﻔﺎد ﻣﻦ دﺳﺘﻮر اﻟﻤﺪﻳﻨﺔ ﻓﻲ : ) (1ﺽﺮورة ﻗﻴﺎم اﻟﺪوﻟﺔ ﻋﻠﻰ وﺡﺪة اﻟﺼﻒ اﻟﻤﺴﻠﻢ. ) (2أن ﺕﻜﻮن اﻟﺪوﻟﺔ وﻓﺎﻗﻴﺔ إﺕﺤﺎدﻳﺔ ﺷﻮرﻳﺔ ﺕﻜﻔﻞ اﻟﺘﻌﺪد اﻟﺜﻘﺎﻓﻲ واﻟﻌﺮﻗﻲ واﻟﺘﻨﻮع اﻟﺪﻳﻨﻲ. ) (3أن ﺕﺘﻤﻴﺰ اﻟﺪوﻟﺔ ﺑﺎﻟﺤﻮار اﻟﻤﺴﺘﻤﺮ واﻟﺪﻋﻮة ﺑﺎﻟﺤﺴﻨﻰ ﻣﻊ ﻣﺨﺘﻠﻒ اﻟﻜﻴﺎﻥﺎت. ) (4أن ﺕﻌﻤﻞ اﻟﺪوﻟﺔ ﻋﻠﻰ ﺕﻘﻨﻴﻦ اﻷﺡﻜﺎم اﻹﺳﻼﻣﻴﺔ أو اﻟﺪﺳﺘﻮرﻳﺔ اﻟﺘﻲ ﺕﺘﺨﺬ ﻣﻨﻬﺎ ﻗﻮاﻋﺪ ﻟﺘﻨﻈﻴﻢ ﺡﻜﻮﻣﺘﻬﺎ. ) (5وﺕﻜﻔﻞ ﻟﻠﺠﻤﺎﻋﺎت ﻏﻴﺮ اﻹﺳﻼﻣﻴﺔ ﺡﻖ اﻟﺤﻔﺎظ ﻋﻠﻰ ﻋﻘﻴﺪﺕﻬﺎ وﻋﻠﻰ ﻥﻈﺎم أﺡﻮاﻟﻬﺎ اﻟﺸﺨﺼﻴﺔ واﺳﺘﻘﻼﻟﻬﺎ اﻟﺴﻴﺎﺳﻲ. أﺧﻴﺮًا ﺕﺨﻠﺺ اﻟﻮرﻗﺔ إﻟﻰ أن ﺕﺄﺻﻴﻞ اﻟﻔﻘﻪ اﻟﺴﻴﺎﺳﻲ ﻳﻘﻮم ﻋﻠﻰ ﺕﺪاول اﻟﺴﻠﻄﺔ ﺑﻮﺟﻮد ﻥﻈﺎم ﻣﺮن ﻳﺘﻴﺢ اﺳﺘﺒﺪال اﻟﺤﺎآﻢ ﺑﺎﻟﻮﺳﺎﺋﻞ اﻟﺴﻠﻤﻴﺔ ؛ ﻣﻤﺎ ﻳﺴﻤﺢ ﺑﺘﺠﻨﺐ اﻟﻔﺘﻦ واﻟﺤﺮوب اﻷهﻠﻴﺔ ،آﻤﺎ ﻳﻤﻜﻦ ﺕﺄﺻﻴﻞ ﻓﻘﻪ اﻟﻤﻌﺎرﺽﺔ ﻓﻲ إﻃﺎر ﺡﺮآﺔ اﻷﻣﺮ ﺑﺎﻟﻤﻌﺮوف واﻟﻨﻬﻲ ﻋﻦ اﻟﻤﻨﻜﺮ؛ إذ أن اﻟﻔﺴﺎد اﻟﻤﺘﺮﺕﺐ ﻋﻠﻰ آﺘﻢ اﻟﺤﺮﻳﺎت وإﻟﻐﺎء اﻟﻤﻌﺎرﺽﺔ واﻟﺴﻜﻮت ﻋﻦ ﻣﺒﺪأ ﺕﺪاول اﻟﺴﻠﻄﺔ أآﺒﺮ ﻣﻦ اﻟﻤﺨﺎﻃﺮ اﻟﻤﺘﺮﺕﺒﺔ ﻋﻠﻰ إﻓﺴﺎح اﻟﻤﺠﺎل ﻟﻨﻈﻢ ﺕﻌﺪد اﻟﻤﻨﺎﺑﺮ واﻟﻮاﺟﻬﺎت اﻟﺘﻲ ﻳﻤﻜﻦ أن ﻳﺘﻢ ﻋﺒﺮهﺎ اﻟﺤﻮار واﻻﻥﺘﺨﺎب.
ﺍﻟﻮﺭﻗﺔ ﺍﻟﺜﺎﻧﻴﺔ :ﺍﻟﺴﻴﺎﺳﺔ ﻣﻦ ﻣﻨﻈﻮﺭ ﻗﺮﺁﱐ @ @: ﺟﺎء ﻓﻲ هﺬﻩ اﻟﻮرﻗﺔ أن اﻟﻤﻼﻣﺢ اﻷﺳﺎﺳﻴﺔ ﻟﻠﺮؤﻳﺔ اﻟﻘﺮﺁﻥﻴﺔ ﻟﻠﻮﺟﻮد هﻲ أن ﻣﻮﺟﺪ اﻟﻜﻮن هﻮ اﷲ ﺕﻌﺎﻟﻰ اﻟﻤﺘﺼﻒ ﺑﺎﻟﻌﻠﻢ اﻟﻤﻄﻠﻖ واﻟﻘﺪرة اﻟﻤﻄﻠﻘﺔ واﻟﻌﺪل اﻟﻤﻄﻠﻖ ؛ وهﺬﻩ اﻟﺮؤﻳﺔ اﻟﻘﺮﺁﻥﻴﺔ ﺕﺨﺘﻠﻒ اﺧﺘﻼﻓًﺎ ﺕﺎﻣًﺎ ﻣﻊ اﻟﺮؤﻳﺔ اﻟﻤﺎدﻳﺔ ﻟﻠﻮﺟﻮد. 232
ﺘﻘﺎﺭﻴﺭ ﻭﻤﺭﺍﺠﻌﺎﺕ
ﺘﻘﺭﻴﺭ ﻋﻥ ﺩﻭﺭﺓ ﺘﺄﺼﻴل ﺍﻟﻤﻤﺎﺭﺴﺔ ﺍﻟﺴﻴﺎﺴﻴﺔ
اﻟﻘﻀﻴﺔ اﻟﻤﺤﻮرﻳﺔ اﻟﺘﻲ ﻳﺴﻠﻂ ﻋﻠﻴﻬﺎ اﻟﻘﺮﺁن اﻟﻀﻮء هﻲ ﻋﻼﻗﺔ اﻟﻔﺮد ﺑﺎﷲ وهﻲ ﻼ ﻏﻴﺮﻩ ﻋﻼﻗﺔ أﺧﻼﻗﻴﺔ ؛ ﻷن اﻟﻔﺮد ﺑﻌﺪ إﻳﻤﺎﻥﻪ ﺑﺎﷲ ﺑﻜﺎﻣﻞ إرادﺕﻪ ﻋﻠﻴﻪ أن ﻻ ﻳﺘﺨﺬ وآﻴ ً ،وهﺬﻩ اﻟﻌﻼﻗﺔ أو اﻟﻌﻘﺪ اﻷﺧﻼﻗﻲ ﻳﻮﺟﺐ ﻋﻠﻰ اﻟﻔﺮد اﻟﻤﺆﻣﻦ ﻣﺒﺎﻳﻌﺔ اﷲ ؛ وهﻲ اﻟﺘﺰام ﺻﺮﻳﺢ ﺑﺒﺬل أﻗﺼﻰ اﻻﺳﺘﻄﺎﻋﺔ ﻓﻲ ﺕﻨﻔﻴﺬ اﻟﺘﻜﺎﻟﻴﻒ اﻟﺘﻲ ﺕﺼﺪر ﻋﻦ اﷲ ،وأوﻟﻬﺎ أن ﻳﻜﻮن اﻟﻜﺘﺎب هﻮ ﻣﺼﺪر اﻟﺤﻜﻢ ﺑﻴﻦ اﻟﻨﺎس ﺛﻢ دﺧﻮل اﻟﻔﺮد اﻟﻤﺴﻠﻢ ﻓﻲ ﺑﻴﻌﺔ أﺧﺮى ﻣﻊ ﻼ ﻓﻲ إﻥﻔﺎذ ﻣﺤﺘﻮﻳﺎت اﻟﻘﺎﻥﻮن اﻷﻋﻠﻰ ؛ ﻓﻬﻮ ﻻﻳﻘﻮم ﺑﻮﺽﻊ ﻣﻦ ﻳﺼﻠﺢ أن ﻳﻜﻮن وآﻴ ً ﻗﺎﻥﻮن وإﻥﻤﺎ ﺑﺎﻥﻔﺎذ اﻟﻘﺎﻥﻮن اﻟﻤﻨﺰل ” ﺍﻟﺸﺭﻴﻌﺔ “ وهﺬا ﻳﻘﺘﻀﻲ ﺟﻤﻠﺔ ﻣﻦ اﻟﺘﺮﺕﻴﺒﺎت اﻹدارﻳﺔ واﻟﺴﻴﺎﺳﻴﺔ ؛ وﻟﻜﻦ اﻟﻮآﻴﻞ ﻓﻲ ﺕﺮﺕﻴﺒﺎﺕﻪ هﺬﻩ ﻳﻜﻮن ﻣﺤﻜﻮﻣًﺎ ﺑﻘﺎﻥﻮن أﻋﻠﻰ وهﻮ اﻟﺸﺮﻳﻌﺔ ،ﻓﻜﻞ اﻷﻋﻤﺎل اﻟﺘﻲ ﻳﻘﻮم ﺑﻬﺎ ﻳﻨﺒﻐﻲ أن ﺕﻜﻮن ﻣﺘﺴﻘﺔ ﻣﻊ ﻣﻘﺎﺻﺪ اﻟﺸﺮﻳﻌﺔ آﺬﻟﻚ ﻳﻜﻮن اﻟﻮآﻴﻞ ﻣﺤﻜﻮﻣًﺎ ﺑﺎﻷﻣﺔ؛ ﻷن ﻋﻠﻴﻪ أن ﻳﺴﻌﻰ ﻓﻲ ﺕﻨﻔﻴﺬ اﻟﻘﺎﻥﻮن ﺑﺈﻗﺎﻣﺔ اﻟﺘﻨﻈﻴﻤﺎت وﺕﻌﺒﺌﺔ اﻟﻤﻮارد وﺕﺤﺪﻳﺪ اﻟﻮﺳﺎﺋﻞ ﻋﺒﺮ ﻋﻤﻠﻴﺔ اﻟﺸﻮرى ؛ ﻓﻬﻮ ﻳﺸﺎور ﻓﻲ ﺕﻨﻈﻴﻢ ﻋﻤﻠﻴﺔ اﻟﺸﻮرى ﻥﻔﺴﻬﺎ وﺕﻨﻈﻴﻢ اﻟﺪوﻟﺔ وأﺟﻬﺰﺕﻬﺎ واﻟﻤﺆﺳﺴﺎت اﻷﺧﺮى وﻓﻲ ﺕﻮزﻳﻊ اﻟﻘﻮى وﻏﻴﺮهﺎ ﻣﻦ اﻟﻤﺴﺎﺋﻞ اﻟﻤﻬﻤﺔ. وﻋﻦ ﻣﺼﺪر اﻟﺴﻴﺎدة ﻓﻲ اﻟﻤﻨﻈﻮر اﻟﻘﺮﺁﻥﻲ ﻓﻬﻮ اﷲ اﻟﺬي ﻋﺒﺮ ﻋﻦ إرادﺕﻪ ﻓﻲ اﻟﻜﺘﺎب اﻟﻤﻨﺰل ” ﺃﻯ ﺍﻟﺸﺭﻴﻌﺔ “ وهﻲ اﻟﻘﺎﻥﻮن اﻹﻟﻬﻲ اﻷﻋﻠﻰ اﻟﺬي ﺕﺨﻀﻊ ﻟﻪ آﻞ اﻟﻘﻮاﻥﻴﻦ ،وإن ﻗﻮﺑﻞ هﺬا اﻟﺘﻌﺮﻳﻒ ﺑﺎﻟﺮﻓﺾ وﻋﺪم اﻟﺮﺽﺎ ﻣﻦ ﻗﺒﻞ ﻋﻠﻤﺎء اﻟﺴﻴﺎﺳﺔ وﻓﻘﻬﺎء اﻟﻘﺎﻥﻮن اﻟﺪﺳﺘﻮرى ؛ إذ أﻥﻬﻢ ﻟﻢ ﻳﺄﻟﻔﻮا ﻣﻨﺎﺧًﺎ ﻓﻜﺮﻳًﺎ ﻏﻴﺮ ﻣﻨﺎخ اﻟﺤﻀﺎرة اﻟﻐﺮﺑﻴﺔ اﻟﻌﻠﻤﺎﻥﻴﺔ. وﺑﺎﻟﻨﺴﺒﺔ ﻟﺒﻨﺎء اﻟﻨﻈﺎم اﻻﺟﺘﻤﺎﻋﻲ اﻟﺴﻴﺎﺳﻲ ﻓﻲ اﻹﺳﻼم ﻓﻬﻮ ﻳﺘﻜﻮن ﻣﻦ : ) (1داﺋﺮة اﻟﻮاﻟﺪﻳﻦ ) (2داﺋﺮة أوﻟﻲ اﻟﻘﺮﺑﻰ ” ﺍﻟﺭﺤﻤﻴﺔ “ ) (3داﺋﺮة أوﻟﻲ اﻟﻘﺮﺑﻰ ” ﺍﻟﻤﻜﺎﻨﻴﺔ “ ) (4داﺋﺮة أوﻟﻲ اﻟﻘﺮﺑﻰ ” ﺍﻟﺩﻴﻨﻴﺔ “
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ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﺃ .ﺭﺤﺎﺏ ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﺍﻟﺸﺭﻴﻑ
هﺬﻩ اﻟﺪواﺋﺮ ﻣﺘﻤﺎﺳﻜﺔ وﻟﻜﻦ ﺑﺼﻮرة ﻣﺘﻔﺎوﺕﺔ ﻓﺒﻌﻀﻬﺎ ﻣﺘﻤﺎﺳﻚ داﺧﻠﻴًﺎ ﻋﻦ ﻃﺮﻳﻖ ﺻﻠﺔ اﻟﺮﺡﻢ واﻟﺪﻳﻦ ) (2 ، 1وﺑﻌﻀﻬﺎ ﻣﺘﻤﺎﺳﻚ ﻋﻦ ﻃﺮﻳﻖ اﻟﺪﻳﻦ واﻟﻤﺠﺎورة اﻟﻤﻜﺎﻥﻴﺔ ) (3وﺑﻌﻀﻬﺎ ﻣﺘﻤﺎﺳﻚ ﻋﻦ ﻃﺮﻳﻖ اﻟﺪﻳﻦ ﻋﻠﻰ ﻣﺎ ﻗﺪ ﻳﻜﻮن ﻣﻦ ﺕﺒﺎﻋﺪ ﺟﻐﺮاﻓﻲ )(4 وﻟﻜﻦ اﻟﻜﻞ اﻟﺬي ﺕﻠﺘﻘﻲ ﻓﻴﻪ ﺟﻤﻴﻊ اﻟﺘﻨﻈﻴﻤﺎت ﻓﻬﻮ ﻣﺎ ﻳﻌﺮف ﻓﻲ ﻣﺼﻄﻠﺢ اﻟﻘﺮﺁن ” ﺒﺎﻷﻤﺔ “ وﺑﻨﺎء ﻋﻠﻰ ذﻟﻚ ﻓﻌﻠﻰ إﻣﺎم اﻟﻤﺴﻠﻤﻴﻦ ﻓﻲ ﺕﻜﻮﻳﻨﺎﺕﻪ ﻟﻠﺘﻨﻈﻴﻤﺎت اﻟﺴﻴﺎﺳﻴﺔ واﻹدارﻳﺔ أن ﻳﺠﻌﻞ ﻣﻦ هﺬﻩ اﻟﺪواﺋﺮ ﻣﻨﻄﻠﻘًﺎ اﺳﺎﺳﻴًﺎ ﻟﻠﺘﺸﻜﻴﻼت اﻻﺟﺘﻤﺎﻋﻴﺔ واﻟﺴﻴﺎﺳﻴﺔ واﻟﻌﺴﻜﺮﻳﺔ اﻟﺘﻲ ﺕﺘﻄﻠﺒﻬﺎ دوﻟﺔ اﻹﺳﻼم. وﻟﻘﺪ اهﺘﻢ اﻹﺳﻼم ﺑﺎﻟﺪاﺋﺮة اﻷوﻟﻰ أﺑﻠﻎ اهﺘﻤﺎم ؛ إذ أﻥﻬﺎ أﺳﺎس اﻟﺘﻨﺸﻴﺌﺔ اﻻﺟﺘﻤﺎﻋﻴﺔ وﺑﻬﺎ ﺕﺘﺤﺪد ﻣﻌﺎﻟﻢ اﻟﺸﺨﺼﻴﺔ اﻟﻤﺴﻠﻤﺔ .وأي ﺧﻠﻞ ﺑﻬﺎ ﻳﺆدي إﻟﻰ ﺧﻠﻞ ﻓﻲ ﺑﻨﻴﺔ اﻟﻤﺠﺘﻤﻊ ؛ آﺬﻟﻚ ﻟﻢ ﻳﻘﻠﻞ اﻹﺳﻼم اهﺘﻤﺎﻣﻪ ﺑﺎﻟﺪواﺋﺮ اﻷﺧﺮى ﺧﺎﺻﺔ داﺋﺮة أوﻟﻲ اﻟﻘﺮﺑﻰ اﻟﺮﺡﻤﻴﺔ واﻟﻤﻜﺎﻥﻴﺔ ﺑﺎﻋﺘﺒﺎرهﻤﺎ ﻣﻜﻮﻥﺎت اﻟﻮﺡﺪة اﻻﺟﺘﻤﺎﻋﻴﺔ. ﻓﻼ ﺑﺪ ﻟﺴﻴﺎﺳﺔ اﻟﻤﺴﻠﻤﻴﻦ واﻗﺘﺼﺎدهﻢ أن ﺕﺮاﻋﻲ هﺬﻩ اﻟﺪواﺋﺮ اﻟﺘﻲ ﻗﻮاﻣﻬﺎ اﻟﻮﺡﺪة ؛ ﻓﺎﻻﻗﺘﺼﺎد ﻳﻘﻮم ﻋﻠﻰ اﻟﺘﻌﺎون واﻟﺘﻜﺎﻓﻞ ،آﺬﻟﻚ ﻓﺈن ﺳﻴﺎﺳﺔ اﻟﻤﺴﻠﻤﻴﻦ ﻳﻨﺒﻐﻰ أن ﺕﻨﻈﻢ ﺑﺼﻮرة ﺕﺤﻞ اﻟﺘﺄزم اﻻﺟﺘﻤﺎﻋﻲ وﺕﻔﻀﻲ إﻟﻰ اﻹﺟﻤﺎع واﻟﻮﺡﺪة أآﺜﺮ ﻣﻤﺎ ﺕﻔﻀﻲ ﻟﻠﺼﺮاع ،ﻓﺎﻹﺳﻼم ﻳﻌﺘﺮف ﺑﻮﺟﻮد اﻟﺨﻼف ﺑﻴﻦ أﻓﺮاد اﻟﻤﺠﺘﻤﻊ اﻟﻤﺴﻠﻢ ،وﻟﻜﻨﻪ ﻻﻳﺘﺮآﻪ ﻳﺴﺘﺸﺮي ﻓﻴﻨﺴﻒ ﻗﻮاﻋﺪ اﻟﻨﻈﺎم اﻻﺟﺘﻤﺎﻋﻲ وﻻ ﻳﺠﻌﻞ ﻣﻦ اﻟﻤﻌﺎرﺽﺔ ﻣﺆﺳﺴﺔ ؛ وﻟﻜﻨﻬﺎ ﻗﺪ ﺕﻜﻮن ﺽﺮورة ﻓﻲ ﻥﻈﺎم ﺳﻴﺎﺳﻲ ﻳﻔﻘﺪ اﻟﻤﺮﺟﻌﻴﺔ اﻟﻬﺎدﻳﺔ .أﻣﺎ اﻟﻨﻈﺎم اﻹﺳﻼﻣﻲ ﻓﺈن اﻟﻤﺮﺟﻌﻴﺔ اﻟﻘﺎﻥﻮﻥﻴﺔ ﻓﻴﻪ هﻲ ”ﺍﻟﺸﺭﻴﻌﺔ“ وهﻲ ﺕﺪﻋﻮ ﻟﻠﻮﺡﺪة وﻟﻴﺲ ﻟﻠﺨﻼف ،وأي ﺧﻼف ﻻﺑﺪ أن ﻳﺤﻞ ﺑﺎﻟﺮﺟﻮع ﻟﻠﻜﺘﺎب اﻟﻜﺮﻳﻢ واﻟﺴﻨﺔ اﻟﻨﺒﻮﻳﺔ.
@ @òîbþa@émbÔÜİäßë@ïbîÛa@âbÄäÛa@òÈîj@Z@sÛbrÛa@‰ìa وﻗﺪ ﺟﺎء ﻓﻲ هﺬا اﻟﻤﺤﻮر ورﻗﺘﺎن هﻤﺎ ” :اﻟﻤﻨﻄﻠﻘﺎت واﻟﻤﺮﺕﻜﺰات اﻟﻔﻜﺮﻳﺔ ﻟﻠﻨﻈﺎم اﻟﺴﻴﺎﺳﻲ ﻓﻲ اﻟﺴﻮدان“ ﻟﻸﺳﺘﺎذ ﻋﺒﺎس إﺑﺮاهﻴﻢ اﻟﻨﻮر و”اﻟﺪﻳﻤﻘﺮاﻃﻴﺔ ﺑﻴﻦ اﻟﻨﻴﺎﺑﺔ واﻟﻤﺸﺎرآﺔ اﻟﺸﻌﺒﻴﺔ“ ﻟﻸﺳﺘﺎذ ﻋﺒﺪ اﻟﺮﺡﻤﻦ أﺡﻤﺪ ﻋﺜﻤﺎن
ﺍﻟﻮﺭﻗﺔ ﺍﻷﻭﱃ :ﺍﳌﻨﻄﻠﻘﺎﺕ ﻭﺍﳌﺮﺗﻜﺰﺍﺕ ﺍﻟﻔﻜﺮﻳﺔ ﻟﻠﻨﻈﺎﻡ ﺍﻟﺴﻴﺎﺳﻲ ﰲ ﺍﻟﺴﻮﺩﺍﻥ : 234
ﺘﻘﺎﺭﻴﺭ ﻭﻤﺭﺍﺠﻌﺎﺕ
ﺘﻘﺭﻴﺭ ﻋﻥ ﺩﻭﺭﺓ ﺘﺄﺼﻴل ﺍﻟﻤﻤﺎﺭﺴﺔ ﺍﻟﺴﻴﺎﺴﻴﺔ
ﺕﺤﺪﺛﺖ اﻟﻮرﻗﺔ اﻷوﻟﻰ ﻋﻦ اﻟﻨﻈﺎم اﻟﺴﻴﺎﺳﻲ ﻓﻲ اﻟﺴﻮدان واﻟﺬي ﻳﻘﻮم ﻋﻠﻰ ﻣﺒﺪأ اﻟﺸﻮرى واﻟﻤﺸﺎرآﺔ اﻟﺸﻌﺒﻴﺔ ،اﻷﻣﺮ اﻟﺬي ﻳﺘﻄﻠﺐ ﻗﺪرًا ﻣﻦ اﻟﺘﻮﻋﻴﺔ اﻟﺴﻴﺎﺳﻴﺔ واﻟﺘﺮﺑﻴﺔ اﻷﺧﻼﻗﻴﺔ ﻟﺘﺄهﻴﻞ اﻟﻤﻮاﻃﻦ ﻟﺘﺤﻤﻞ اﻟﻤﺴﺌﻮﻟﻴﺔ ﻣﻦ ﺧﻼل إﺕﺎﺡﺔ اﻟﻔﺮﺻﺔ ﻟﻠﺘﻌﺒﻴﺮ ﻋﻦ ﺁراﺋﻪ وﻣﻤﺎرﺳﺘﻪ ﻟﻠﺴﻠﻄﺔ. ﺛﻢ ردت اﻟﻮرﻗﺔ اﻟﺸﻮرى إﻟﻰ إﻃﺎرهﺎ اﻟﻤﺮﺟﻌﻲ ؛ وهﻮ اﻟﻘﺮﺁن اﻟﻜﺮﻳﻢ واﻟﺴﻨﺔ اﻟﻨﺒﻮﻳﺔ وإﺟﻤﺎع اﻟﺴﻠﻒ اﻟﺼﺎﻟﺢ .ﺑﻌﺪ ذﻟﻚ ﺕﻌﺮﺽﺖ اﻟﻮرﻗﺔ إﻟﻰ اﻟﻤﺮﺕﻜﺰات اﻟﻔﻜﺮﻳﺔ اﻟﺘﻲ ﻳﻘﻮم ﻋﻠﻴﻬﺎ اﻟﻨﻈﺎم اﻟﺴﻴﺎﺳﻲ واﻟﺘﻲ ﺕﺘﻠﺨﺺ ﻓﻲ اﻵﺕﻲ : ) (1اﻋﺘﺒﺎر اﻟﺸﻮرى أﺳﺎﺳًﺎ ﻣﺮﺟﻌﻴًﺎ ﻟﻠﺤﻜﻢ ) (2ﺕﺮﺳﻴﺦ ﻣﻔﻬﻮم اﻟﺪﻳﻤﻘﺮاﻃﻴﺔ اﻟﻤﺒﺎﺷﺮة اﻟﺬي ﻳﺘﻄﻠﺐ اﻟﻤﺴﺌﻮﻟﻴﺔ اﻟﻔﺮدﻳﺔ وﻳﻤﻠﻚ اﻟﺴﻠﻄﺔ ﻟﻠﺸﻌﺐ. ) (3اﻻﻥﺴﺠﺎم ﺑﻴﻦ ﻣﻔﻬﻮم اﻟﺸﻮرى واﻟﻤﺮدود اﻟﺜﻘﺎﻓﻲ اﻷﻓﺮﻳﻘﻲ وﻣﻔﻬﻮم اﻟﺪﻳﻤﻘﺮاﻃﻴﺔ اﻟﻤﺒﺎﺷﺮة ﻣﻦ ﺧﻼل اﻟﺒﻨﺎء اﻟﻬﻴﻜﻠﻰ ﻟﻠﻨﻈﺎم. ) (4ﺕﻮﺡﻴﺪ وﻇﺎﺋﻒ اﻟﺪوﻟﺔ واﻟﻤﺠﺘﻤﻊ. ) (5اﻟﻨﻈﺎم اﻟﺴﻴﺎﺳﻲ ﻥﻈﺎم رﺋﺎﺳﻲ اﺕﺤﺎدي. ) (6اﺳﺘﻴﻌﺎب اﻟﺨﺼﺎﺋﺺ اﻟﺘﻌﺪدﻳﺔ ﺑﻤﻔﻬﻮﻣﻬﺎ اﻷﺷﻤﻞ ؛ إذ أن اﻟﻨﻈﺎم اﻟﺴﻴﺎﺳﻲ ﻳﻌﺒﺮ ﻋﻦ اﻟﺘﻌﺪدﻳﺔ اﻟﻤﻔﺘﻮﺡﺔ ﺳﻮاء آﺎﻥﺖ ﺕﻌﺪدﻳﺔ ﻓﻜﺮﻳﺔ أو ﺕﻌﺪدًا ﻓﻲ ﻗﻨﻮات اﻟﻤﺸﺎرآﺔ اﻟﺴﻴﺎﺳﻴﺔ ” ﻤﻥ ﻤ ﺘﻤﺭﺍﺕ ﺸﻌﺒﻴﺔ ﻭﻗﻁﺎﻋﻴﺔ “ ،أو ﺕﻌﺪدًا ﻓﻲ ﻣﻮاﻗﻊ اﺕﺨﺎذ اﻟﻘﺮار اﻟﺴﻴﺎﺳﻲ واﻟﺘﺸﺮﻳﻌﻲ واﻟﺘﻨﻔﻴﺬي أو ﺕﻌﺪدًا ﻓﻲ ﻣﺴﺘﻮﻳﺎت اﻟﺤﻜﻢ ” ﺒﻴﻥ ﻤﺎ ﻫﻭ ﻤﺤﻠﻲ ﻭﻤﺎ ﻫﻭ ﻭﻻ ﻲ “ أو ﺕﻌﺪدًا ﻓﻲ وﺳﺎﺋﻞ اﺧﺘﻴﺎر اﻟﻘﺎدة ”ﺇﻨﺘ ﺎﺒﺎﺕ ﺃﻭ ﺘﺼﻌﻴﺩ“. وﻥﺘﻴﺠﺔ ﻟﺬﻟﻚ ﻳﺘﻤﻴﺰ ﻥﻈﺎم اﻟﻤﺆﺕﻤﺮات ﻋﻦ اﻟﻨﻈﺎم اﻟﺤﺰﺑﻲ ﺑﺄﻥﻪ ﻟﻴﺲ ﻣﻐﻠﻘًﺎ ﺑﻌﻀﻮﻳﺔ ﻣﺤﺪدة آﻤﺎ أﻥﻪ ﻳﺘﻤﺘﻊ ﺑﺨﺼﺎﺋﺺ اﻟﺘﻌﺪدﻳﺔ اﻟﺴﺎﺑﻘﺔ اﻟﺬآﺮ. ﺕﻌﺮﺽﺖ اﻟﻮرﻗﺔ آﺬﻟﻚ ﻟﻠﻤﺮﺕﻜﺰات اﻟﻘﻴﻤﻴﺔ ﻟﻠﻨﻈﺎم اﻟﺴﻴﺎﺳﻲ ﻥﺬآﺮ ﻣﻨﻬﺎ ﻋﻠﻰ ﺳﺒﻴﻞ اﻟﻤﺜﺎل: 235
ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﺃ .ﺭﺤﺎﺏ ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﺍﻟﺸﺭﻴﻑ
) (1اﺳﺘﻠﻬﺎم اﻟﻘﻴﻢ اﻟﻤﺮﺕﺒﻄﺔ ﺑﺎﻟﺪﻳﻦ وﺑﺄﺡﻮال اﻟﻤﺠﺘﻤﻊ اﻟﻔﻜﺮﻳﺔ واﻟﺜﻘﺎﻓﻴﺔ ﻓﻲ اﻟﻌﻤﻞ اﻟﺴﻴﺎﺳﻲ ؛ واﺳﺘﺼﺤﺎب إﻳﺠﺎﺑﻴﺎت اﻟﺘﺠﺎرب اﻟﺴﻮداﻥﻴﺔ و اﻟﻘﺪرة ﻋﻠﻰ ﺕﺠﺎوز اﻟﺴﻠﺒﻴﺎت. ) (2أن ﻳﻜﻮن اﻟﻌﻤﻞ اﻟﺴﻴﺎﺳﻲ ﺕﺠﺴﻴﺪًا ﻟﻠﻘﻴﻢ اﻟﺴﻮداﻥﻴﺔ ) (3اﻟﺘﺄآﻴﺪ ﻋﻠﻰ اﻟﻮﺡﺪة اﻟﻮﻃﻨﻴﺔ ) (4ﺕﻮﻇﻴﻒ اﻟﻨﻈﺎم اﻟﺴﻴﺎﺳﻲ ﻟﺒﻨﺎء اﻟﺴﻮدان واﻟﺘﺰاﻣﻪ ﺑﺘﺤﻘﻴﻖ اﻟﻌﺒﻮدﻳﺔ اﻟﺨﺎﻟﺼﺔ واﻟﺤﺮﻳﺔ واﻟﻌﺪل واﻟﻤﺴﺎواة واﻟﻮﺡﺪة واﻟﺘﺰاﻣﻪ آﺬﻟﻚ ﺑﺎﻟﺸﻮرى واﻟﻌﻤﻞ اﻟﺠﺎد اﻟﺼﺎﻟﺢ. وﻋﻦ اﻟﺘﻄﺒﻴﻖ اﻟﻌﻤﻠﻲ ﻟﻠﻨﻈﺎم اﻟﺴﻴﺎﺳﻲ وﺽﺤﺖ اﻟﻮرﻗﺔ ﻣﻼﻣﺢ اﻟﻬﻴﻜﻞ اﻟﻌﺎم ﻟﻠﻨﻈﺎم ﻼ ﻓﻲ اﻟﻠﺠﺎن اﻟﺸﻌﺒﻴﺔ واﻟﻤﺠﺎﻟﺲ اﻟﻤﺤﻠﻴﺔ واﻟﻤﺆﺕﻤﺮات اﻟﻘﻄﺎﻋﻴﺔ اﻟﺘﻲ اﻟﺴﻴﺎﺳﻲ ﻣﻤﺜ ً ﺕﻜﻮن راﻓﺪًا ﻟﻠﻤﺆﺕﻤﺮ اﻟﻮﻃﻨﻲ. أﻣﺎ ﻋﻦ اﻥﺘﺨﺎب رﺋﻴﺲ اﻟﺠﻤﻬﻮرﻳﺔ ﻓﻬﻮ ﻳﺘﻢ ﺑﻮاﺳﻄﺔ اﻻﻥﺘﺨﺎب اﻟﺤﺮ اﻟﻤﺒﺎﺷﺮ ﻣﻦ ﻗﺒﻞ اﻟﺸﻌﺐ. ﻳﻘﻮم اﻟﻨﻈﺎم ﻋﻠﻰ اﻟﺤﻜﻢ اﻹﺕﺤﺎدي ﺑﺎﻋﺘﺒﺎرﻩ اﻟﺼﻴﻐﺔ اﻷﻥﺴﺐ ﻟﻠﻬﻴﻜﻞ اﻹداري ﻟﻘﻄﺮ ﺷﺎﺳﻊ وﻣﺘﻨﻮع آﺎﻟﺴﻮدان ؛ وﻳﺘﻤﻴﺰ اﻟﻨﻈﺎم اﻟﺴﻴﺎﺳﻲ ”ﻨﻅﺎﻡ ﺍﻟﻤ ﺘﻤﺭﺍﺕ“ ﻋﻦ ﻏﻴﺮﻩ ﻣﻦ اﻟﻨﻈﻢ اﻟﺴﻴﺎﺳﻴﺔ اﻷﺧﺮى -ﺑﻤﺎ ﻓﻴﻬﺎ اﻟﻨﻈﻢ اﻟﺤﺰﺑﻴﺔ اﻹﺕﺤﺎدﻳﺔ اﻟﺘﻌﺪدﻳﺔ -ﺑﺎﻟﻤﺸﺎرآﺔ اﻟﺸﻌﺒﻴﺔ ﻋﻠﻰ ﻣﺴﺘﻮى اﻟﻘﻮاﻋﺪ اﻷﺳﺎﺳﻴﺔ ” ﺍﻟﻤ ﺘﻤﺭﺍﺕ “ ﻓﻲ وﺽﻊ اﻟﺴﻴﺎﺳﺎت اﻟﻌﺎﻣﺔ ﻟﻠﺪوﻟﺔ ،هﺬا ﻣﺎ ﻳﺤﻘﻖ ﻣﺒﺪأ اﻟﺸﻮرى ﺑﻤﻔﻬﻮﻣﻬﺎ اﻟﺸﺎﻣﻞ وﻣﺪﻟﻮﻟﻬﺎ اﻟﻘﻴﻤﻲ.
ﺍﻟﻮﺭﻗﺔ ﺍﻟﺜﺎﻧﻴﺔ :ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ ﺑﲔ ﺍﻟﻨﻴﺎﺑﺔ ﻭﺍﳌﺸﺎﺭﻛﺔ ﺍﻟﺸﻌﺒﻴﺔ ﻓﻲ ﻣﺤﻮر اﻟﻨﻈﺎم اﻟﺴﻴﺎﺳﻲ ﺟﺎءت هﺬﻩ اﻟﻮرﻗﺔ اﻟﺘﻲ ﺕﻬﺪف ﻟﺸﺮح ﻣﺼﻄﻠﺢ اﻟﺪﻳﻤﻘﺮاﻃﻴﺔ ،وﺕﻮﺽﻴﺢ أﻥﻤﺎﻃﻬﺎ ،واﻟﻨﻈﺮ ﻓﻲ أآﺜﺮ اﻷﻥﻤﺎط ﻣﻼﺋﻤﺔ ﻣﻊ اﻟﻤﺠﺘﻤﻊ اﻟﺴﻮداﻥﻲ وﻥﻈﺎم اﻟﺤﻜﻢ اﻻﺕﺤﺎدي وﻣﺤﺎآﻤﺔ آﻞ ذﻟﻚ ﻟﻨﻈﺎم اﻟﺤﻜﻢ اﻹﺳﻼﻣﻲ. وﻋﻦ اﻟﻤﻌﻨﻰ اﻟﻌﺎم ﻟﻤﺼﻄﻠﺢ اﻟﺪﻳﻤﻘﺮاﻃﻴﺔ أوﺽﺢ اﻷﺳﺘﺎذ ﻋﺒﺪ اﻟﺮﺡﻤﻦ أﺡﻤﺪ ﻋﺜﻤﺎن آﺎﺕﺐ اﻟﻮرﻗﺔ أن هﺬا اﻟﻤﺼﻄﻠﺢ ﻳﻌﺎﻥﻲ ﻣﻦ اﻟﻐﻤﻮض واﻟﺘﺮهﻞ ؛ إذ ﻻ ﻳﻮﺟﺪ 236
ﺘﻘﺎﺭﻴﺭ ﻭﻤﺭﺍﺠﻌﺎﺕ
ﺘﻘﺭﻴﺭ ﻋﻥ ﺩﻭﺭﺓ ﺘﺄﺼﻴل ﺍﻟﻤﻤﺎﺭﺴﺔ ﺍﻟﺴﻴﺎﺴﻴﺔ
اﺕﻔﺎق ﻋﻠﻰ ﺕﻌﺮﻳﻒ ﺟﺎﻣﻊ ﻟﻪ ،وإن اﺕﻔﻖ ﻋﻠﻰ ﻣﻌﻨﺎﻩ اﻟﻌﺎم وهﻮ اﻗﺘﺴﺎم اﻟﺴﻠﻄﺔ اﻟﺴﻴﺎﺳﻴﺔ ؛ وﻟﻜﻦ اﺧﺘﻠﻒ اﻟﻨﺎس ﻓﻲ وﺳﺎﺋﻞ ﺕﺤﻘﻴﻖ هﺬا اﻟﻤﻌﻨﻰ ؛ إذ أن ﻣﻨﻬﻢ ﻣﻦ اﻋﺘﻘﺪ أن اﻟﻮﺳﻴﻠﺔ اﻟﻤﺜﻠﻰ ﻟﺘﺤﻘﻴﻖ اﻟﺪﻳﻤﻘﺮاﻃﻴﺔ هﻲ ﻗﻴﺎم اﻷﺡﺰاب اﻟﺴﻴﺎﺳﻴﺔ ،ﺑﻴﻨﻤﺎ ﻳﺮى اﻟﺒﻌﺾ أن ﺕﺤﻘﻴﻘﻬﺎ رهﻴﻦ ﺑﺈﺑﻌﺎد ذوي اﻟﺴﻠﻄﺔ اﻻﻗﺘﺼﺎدﻳﺔ واﻟﺮأﺳﻤﺎﻟﻴﺔ ﻣﻦ ﻣﺮاآﺰ اﻟﻘﻮة اﻟﺴﻴﺎﺳﻴﺔ ؛ وﻓﺮﻳﻖ ﺛﺎن ﻳﺮى أن ﺕﻤﻠﻴﻚ اﻟﻘﺮار اﻟﺴﻴﺎﺳﻲ واﻹدارى ﻟﻠﻘﺎﻋﺪة اﻟﺸﻌﺒﻴﺔ هﻮ اﻟﺴﺒﻴﻞ اﻷﻣﺜﻞ ﻟﻠﺪﻳﻤﻘﺮاﻃﻴﺔ. أﻣﺎ اﻷﻥﻤﺎط اﻟﺸﺎﺋﻌﺔ ﻓﻲ اﻟﺴﻠﻄﺔ ﻓﻬﻲ ﺕﻠﻚ اﻷﻥﻤﺎط اﻟﻤﻌﺎﺻﺮة اﻟﺘﻲ ﺕﻨﻄﻠﻖ ﻣﻦ اﻟﻔﻠﺴﻔﺔ اﻹﻏﺮﻳﻘﻴﺔ واﻟﺘﻲ ﺕﺘﻤﺜﻞ ﻓﻲ :
@ @@Z@òîiŠÌÛa@ëc@òîÛaîÜÛa@òîaŠÔ¹†Ûa@H1I ﺕﺒﻠﻮر هﺬا اﻟﻨﻤﻂ ﻣﻦ اﻟﺪﻳﻤﻘﺮاﻃﻴﺔ ﻓﻲ اﻟﻘﺮﻥﻴﻦ اﻟﺴﺎﺑﻊ ﻋﺸﺮ واﻟﺜﺎﻣﻦ ﻋﺸﺮ آﻨﻈﺎم اﻗﺘﺼﺎدي ﻳﻘﻮم ﻋﻠﻰ ﺡﺮﻳﺔ ﺕﻨﺎﻓﺲ اﻟﻘﻮى اﻟﺘﻲ ﺕﻤﺘﻠﻚ رأس اﻟﻤﺎل ،وﻳﻘﻮم ﻋﻠﻰ ﺡﺮﻳﺔ اﻟﺘﻨﺎﻓﺲ أﻳﻀًﺎ ﻻﻣﺘﻼك اﻟﺴﻠﻄﺔ اﻟﺴﻴﺎﺳﻴﺔ وﺕﻨﻄﻠﻖ ﻓﻠﺴﻔﺘﻪ ﻣﻦ ﺕﻌﻈﻴﻢ اﻟﻤﻨﻔﻌﺔ ؛ ﻓﻬﻲ هﺪف أﺳﻤﻰ ﻟﻠﻔﺮد واﻟﻤﺠﺘﻤﻊ ﻳﺠﺐ اﻟﺴﻌﻲ ﻟﻠﺤﺼﻮل ﻋﻠﻴﻪ .وﻳﻼﺡﻆ أن هﺬﻩ اﻟﻨﻈﺮﻳﺔ ﻗﺪ اﻋﺘﻤﺪت ﻋﻠﻰ ﻗﻴﻤﺔ اﻟﺤﺮﻳﺔ وﺕﺠﺎهﻠﺖ ﻣﺒﺪأ اﻟﻤﺴﺎواة وهﺬا ﻣﺎ ﻳﻮﺽﺢ ﻋﺪم اﻟﺴﻤﺎح ﺑﺎﻟﺘﺼﻮﻳﺖ ﻟﻠﻄﺒﻘﺎت اﻷﺧﺮى دون ﻃﺒﻘﺔ اﻟﻤﻼك واﻻﻗﻄﺎﻋﻴﻴﻦ. ﻣﻦ أهﻢ اﻻﻥﺘﻘﺎدات اﻟﺘﻲ وﺟﻬﺖ ﻟﻬﺬا اﻟﻨﻮع ﻣﻦ أﻥﻮاع اﻟﺪﻳﻤﻘﺮاﻃﻴﺔ ﻃﺮﻳﻘﺔ اﻟﺘﻤﺜﻴﻞ ﻼ ﺡﻘﻴﻘﻴًﺎ .وﺑﻌﺪ ﺕﻜﻮﻳﻦ اﻟﻤﺠﺎﻟﺲ اﻟﻨﻴﺎﺑﻴﺔ ﺕﻨﻤﻮ اﻟﻨﻴﺎﺑﻲ ؛ ﻓﺎﻟﻨﻮاب ﻻ ﻳﻤﺜﻠﻮن اﻟﺸﻌﺐ ﺕﻤﺜﻴ ً ﺕﺤﺎﻟﻔﺎت ﺑﻴﻦ اﻟﻨﻮاب ﻣﻦ أﺟﻞ اﻟﻤﺼﺎﻟﺢ اﻟﻤﺸﺘﺮآﺔ . وﻓﻲ اﻟﺤﻘﻴﻘﺔ ﻗﺪ ﻋﺠﺰت اﻟﺪﻳﻤﻘﺮاﻃﻴﺔ اﻟﻐﺮﺑﻴﺔ ﻋﻦ ﺕﺤﻘﻴﻖ اﻷهﺪاف اﻟﺘﻲ وﺽﻌﻬﺎ ﻣﻔﻜﺮوهﺎ ،واﻟﺘﻲ ﺕﺮﻣﻲ إﻟﻰ ﺕﺤﻘﻴﻖ اﻟﺤﺮﻳﺔ واﻟﻤﺴﺎواة واﻟﻤﺸﺎرآﺔ اﻟﺴﻴﺎﺳﻴﺔ.
@ @òî׉b½a@òî×a‘⁄a@òîaŠÔ¹†Ûa@H2I هﺬا هﻮ اﻟﻨﻤﻂ اﻟﺜﺎﻥﻲ ﻣﻦ أﻥﻤﺎط اﻟﺪﻳﻤﻘﺮاﻃﻴﺔ وﻗﺪ ﻥﺒﻊ ﻣﻦ اﻻﺡﺴﺎس ﺑﺄﺧﻄﺎء اﻟﺮأﺳﻤﺎﻟﻴﺔ وﻗﺎم ﻋﻠﻰ اﻥﻜﺎر اﻟﻔﻮارق واﻟﻤﻠﻜﻴﺔ اﻟﻔﺮدﻳﺔ إذ آﺎن ﺷﻌﺎرﻩ ” ﻤﻥ ﻜل ﺤﺴ ﻁﺎﻗﺘﻪ ﻟﻜل ﺤﺴ ﺤﺎﺠﺘﻪ“ ،اﻷﻣﺮ اﻟﺬى أدى إﻟﻰ اﻟﺘﺮاﺧﻲ وﻋﺪم اﻻﺟﺘﻬﺎد ؛ وﻳﺮى 237
ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﺃ .ﺭﺤﺎﺏ ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﺍﻟﺸﺭﻴﻑ
أﺻﺤﺎب هﺬﻩ اﻟﻨﻈﺮﻳﺔ أن ﻓﻲ ﺕﺤﺎﻟﻒ ﻗﻮى اﻟﺸﻌﺐ اﻟﻌﺎﻣﻠﺔ اﻟﺴﺒﻴﻞ اﻷﻣﺜﻞ ﻹﻗﺎﻣﺔ ﻣﺠﺘﻤﻊ ﻣﺘﺴﺎو ﻓﻲ اﻟﺤﻘﻮق واﻟﻮاﺟﺒﺎت؛ وﻟﻜﻨﻬﻢ اآﺘﺸﻔﻮا ﻓﻴﻤﺎ ﺑﻌﺪ اﻟﻤﻐﺎﻟﻄﺎت اﻟﺘﻲ ﺕﺆدي إﻟﻴﻬﺎ ﻥﻈﺮﻳﺘﻬﻢ. أﻣﺎ اﻹﺳﻼم ﻓﻘﺪ ﻗﺪم ﻣﻦ اﻟﺤﻠﻮل ﻣﺎ ﻳﻤﻨﻌﻪ ﻣﻦ اﻟﻮﻗﻮع ﻓﻲ ﻣﻐﺎﻟﻄﺎت اﻟﻠﻴﺒﺮاﻟﻴﺔ واﻟﻤﺎرآﺴﻴﺔ اﻟﻤﻠﻜﻴﺔ اﻟﻔﺮدﻳﺔ ؛ ووﺽﻊ ﻗﻴﻮدًا ﺕﺤﻮل دون أن ﻳﻜﻮن اﻟﻤﺎل دوﻟﺔ ﺑﻴﻦ اﻷﻏﻨﻴﺎء ؛ وذﻟﻚ ﺑﺎﻟﺼﺪﻗﺎت واﻟﺰآﺎة.
@ @Z@ò׉b’½a@òîaŠÔ¹…@H3I أدى ﻓﺸﻞ اﻟﻨﻈﺮﻳﺎت اﻟﺴﺎﺑﻘﺔ اﻟﻤﺴﺘﻤﺮ إﻟﻰ ﻇﻬﻮر ﻥﻮع ﺟﺪﻳﺪ ﻣﻦ أﻥﻮاع اﻟﺪﻳﻤﻘﺮاﻃﻴﺔ وهﻮ دﻳﻤﻘﺮاﻃﻴﺔ اﻟﻤﺸﺎرآﺔ واﻟﺘﻲ ﺕﺪﻋﻮ إﻟﻰ ﻣﺸﺎرآﺔ اﻟﺸﻌﺐ ﻓﻲ ﺡﻜﻢ ﻥﻔﺴﻪ ﺑﻨﻔﺴﻪ ، وﺕﺮى أن ﻻ وﺟﻮد ﻟﻠﺤﺮﻳﺔ واﻟﻤﺴﺎواة واﻟﻌﺪاﻟﺔ إﻻ ﻓﻲ إﻃﺎر اﻟﻤﺠﺘﻤﻊ اﻟﺬي ﻳﺘﻮﻟﻰ ﻓﻴﻪ اﺕﺨﺎذ اﻟﻘﺮارات اﻟﻬﺎﻣﺔ ﺟﻤﻌﻴﺔ ﻋﻤﻮﻣﻴﺔ ؛ وﻳﺨﺘﻠﻒ هﺬا اﻟﻨﻮع ﻣﻦ اﻟﺪﻳﻤﻘﺮاﻃﻴﺔ ﻋﻦ اﻷﻥﻮاع اﻟﺴﺎﺑﻘﺔ ﻓﻲ أﻥﻪ ﻻ ﻳﺼﻨﻒ اﻟﻨﺎس ﺑﻨﺎء ﻋﻠﻰ أوﺽﺎﻋﻬﻢ اﻟﻤﺎدﻳﺔ واﻟﺴﻠﻄﻮﻳﺔ ،ﺑﻞ ﻳﺼﻨﻔﻬﻢ ﺑﻨﺎء ﻋﻠﻰ ﻣﻮاﻗﻌﻬﻢ اﻟﺠﻐﺮاﻓﻴﺔ واﻟﻤﻬﻨﻴﺔ .وهﺬا اﻟﻨﻮع اﻷﺧﻴﺮ ﻣﻦ اﻟﺪﻳﻤﻘﺮاﻃﻴﺔ ﺕﺒﻨﺘﻪ اﻻﺳﺘﺮاﺕﻴﺠﻴﺔ اﻟﻘﻮﻣﻴﺔ اﻟﺸﺎﻣﻠﺔ ﻓﻲ اﻟﺴﻮدان ﺑﺎﻹﺽﺎﻓﺔ إﻟﻰ ﺕﺒﻨﻴﻬﺎ ﻟﻠﻘﻮاﻥﻴﻦ اﻹﺳﻼﻣﻴﺔ وﻥﻈﺎم اﻟﺤﻜﻢ اﻹﺕﺤﺎدي .وﻗﺪ دﻋﺖ هﺬﻩ اﻻﺳﺘﺮاﺕﻴﺠﻴﺔ إﻟﻰ ﻗﻴﺎم اﻟﻨﻈﺎم اﻟﺴﻴﺎﺳﻲ اﻟﻤﺮﺕﻜﺰ ﻋﻠﻰ دﻳﻤﻘﺮاﻃﻴﺔ اﻟﻤﺸﺎرآﺔ. وﻋﻠﻰ ﺽﻮء هﺬﻩ اﻟﻨﻈﺮﻳﺔ ﺕﻌﺘﺒﺮ اﻟﻤﺆﺕﻤﺮات اﻟﺸﻌﺒﻴﺔ ﺑﻤﺜﺎﺑﺔ اﻟﻬﻴﻜﻞ اﻟﺮﺋﻴﺲ اﻟﺬي ﺕﺒﻨﻰ ﻋﻠﻴﻪ ﺳﻠﻄﺔ اﻟﺸﻌﺐ ﻓﻲ ﻣﻤﺎرﺳﺔ اﻟﺪﻳﻤﻘﺮاﻃﻴﺔ دون ﺕﻤﺜﻴﻞ زاﺋﻒ ،وﺑﺬﻟﻚ ﺕﻜﻮن اﻟﻤﺆﺕﻤﺮات اﻟﺸﻌﺒﻴﺔ اﻷﺳﺎﺳﻴﺔ أداة اﻟﺘﺸﺮﻳﻊ واﻟﺮﻗﺎﺑﺔ ﻓﻲ اﻟﺪﻳﻤﻘﺮاﻃﻴﺔ اﻟﻤﺒﺎﺷﺮة . وﺑﺠﺎﻥﺐ اﻟﻤﺆﺕﻤﺮات اﻟﺸﻌﺒﻴﺔ ﺕﻮﺟﺪ أﻳﻀًﺎ اﻟﻤﺆﺕﻤﺮات اﻟﻤﻬﻨﻴﺔ واﻟﺘﻲ ﻳﻨﺘﻈﻢ ﻓﻴﻬﺎ اﻟﻤﻮاﻃﻨﻮن اﻟﻤﻨﺘﻤﻮن إﻟﻰ ﻣﻬﻨﺔ واﺡﺪة ﻓﻲ ﻣﺆﺕﻤﺮ ﻣﻬﻨﻲ. وﺕﺮﻓﻊ ﺕﻮﺻﻴﺎت اﻟﻤﺆﺕﻤﺮات إﻟﻰ ﻣﺆﺕﻤﺮ اﻟﺸﻌﺐ اﻟﻌﺎم اﻟﺬي ﻳﺘﻜﻮن ﻣﻦ أﻣﻨﺎء اﻟﻤﺆﺕﻤﺮات اﻟﺸﻌﺒﻴﺔ واﻟﻤﻬﻨﻴﺔ واﻟﻠﺠﺎن اﻟﺸﻌﺒﻴﺔ ﻋﻠﻰ ﻣﺴﺘﻮى اﻟﻮﻻﻳﺎت واﻟﺠﻤﻬﻮرﻳﺔ ؛ وﻣﻬﻤﺔ هﺬا اﻟﺠﻬﺎز ” ﺍﻟﻤ ﺘﻤﺭ ﺍﻟﺸﻌﺒﻲ ﺍﻟﻌﺎﻡ “ هﻲ ﺕﻨﺴﻴﻖ اﻟﺘﻮﺻﻴﺎت وﺻﻴﺎﻏﺘﻬﺎ ﻓﻲ 238
ﺘﻘﺎﺭﻴﺭ ﻭﻤﺭﺍﺠﻌﺎﺕ
ﺘﻘﺭﻴﺭ ﻋﻥ ﺩﻭﺭﺓ ﺘﺄﺼﻴل ﺍﻟﻤﻤﺎﺭﺴﺔ ﺍﻟﺴﻴﺎﺴﻴﺔ
هﻴﺌﺔ ﻗﺮارات ﻟﻠﻌﻤﻞ ﺑﻬﺎ ؛ وﻟﺘﻤﻴﺰ اﻟﺸﻌﺐ اﻟﺴﻮداﻥﻲ ﺑﺎﻟﺜﻘﺎﻓﺔ اﻟﺴﻴﺎﺳﻴﺔ اﻟﻌﺎﻟﻴﺔ واﻟﺮﻏﺒﺔ ﻓﻲ اﻟﻤﺸﺎرآﺔ ﻓﻲ اﻟﺴﻠﻄﺔ ،ﻥﺠﺪ أن أﻥﺴﺐ ﻥﻈﻢ اﻟﺤﻜﻢ وأآﺜﺮهﺎ ﻣﻼءﻣﺔ ﻟﻪ هﻮ ذﻟﻚ اﻟﻨﻈﺎم اﻟﺬي ﻳﺘﻴﺢ أآﺒﺮ ﻗﺪر ﻣﻦ اﻟﻤﺸﺎرآﺔ وهﺬا ﻻ ﻳﻮﺟﺪ إﻻ ﻓﻲ ﻥﻤﻂ ” ﺩﻴﻤﻘﺭﺍﻁﻴﺔ ﺍﻟﻤﺸﺎﺭﻜﺔ “ ﺡﻴﺚ ﻳﺸﺎرك اﻟﺸﻌﺐ ﻣﻦ ﺧﻼل اﻟﻤﺆﺕﻤﺮات ﻓﻲ اﻟﺘﺸﺮﻳﻊ وﻣﻦ ﺧﻼل أﻣﺎﻥﺎت اﻟﻤﺆﺕﻤﺮ ﻓﻲ اﻟﻤﺮاﻗﺒﺔ وﻣﻦ ﺧﻼل اﻟﻠﺠﺎن اﻟﺸﻌﺒﻴﺔ ﻓﻲ اﻟﺘﻨﻔﻴﺬ. ﺕﺨﻠﺺ اﻟﻮرﻗﺔ إﻟﻰ أن اﻹﺳﻼم ﻗﺪ ﺡﺪد ﻣﻮﺟﻬﺎت ﻋﺎﻣﺔ وﻗﻴﻤًﺎ ﺳﺎﻣﻴﺔ ﻓﻲ ﻣﺠﺎل اﻟﺤﻜﻢ ﻣﺜﻞ ﻣﺒﺪأ اﻟﻤﺴﺌﻮﻟﻴﺔ ،واﻟﺸﻮرى ،واﻟﻌﺪل ،واﻟﺤﺮﻳﺔ .ورﺑﻂ ﺻﻼح اﻟﺤﻜﻢ ﺑﻤﻘﺪار ﺕﺤﻘﻴﻘﻪ ﻟﻤﻘﺎﺻﺪ اﻟﺸﺮع ﻣﻦ ﺡﻔﻆ ﻟﻠﻨﻔﺲ ،واﻟﺪﻳﻦ ،اﻟﻌﻘﻞ ،واﻟﻤﺎل ،واﻟﻌﺮض ،ﻓﻼ ﺑﺪ أن ﻳﻜﻮن ذﻟﻚ ﻣﻦ ﺧﻼل أﺟﻬﺰة ﺕﺮاﻋﻲ ﺕﻠﻚ اﻟﻘﻴﻢ ﺑﻤﺎ ﻳﺘﻨﺎﺳﺐ وﻣﺘﻐﻴﺮي اﻟﺰﻣﺎن واﻟﻤﻜﺎن.
@ @@@@ô…b¤⁄a@@âbÄäÛa@Z@ÉiaŠÛa@‰ìa ﺕﻨﺎول هﺬا اﻟﻤﺤﻮر ”اﻟﻨﻈﺎم اﻻﺕﺤﺎدي ﻃﺒﻴﻌﺘﻪ وﺟﺬورﻩ ﻓﻲ اﻟﻔﻜﺮ اﻟﺴﻴﺎﺳﻲ اﻹﺳﻼﻣﻲ“ وﺟﺎءت ﻓﻴﻪ ورﻗﺔ ” :اﻹﺳﻼم واﻟﻔﻴﺪراﻟﻴﺔ ﻣﻊ إﺷﺎرات ﻟﻠﺘﺠﺮﺑﺔ اﻟﺴﻮداﻥﻴﺔ اﻟﻤﻌﺎﺻﺮة“ ﻟﻠﺪآﺘﻮر ﺕﺠﺎﻥﻲ ﻋﺒﺪ اﻟﻘﺎدر ﺡﺎﻣﺪ@@ @ ﻳﺮى ﻣﺆﻟﻒ اﻟﻮرﻗﺔ أن اﻹﺳﻼم ﻳﺤﺘﻮي ﻋﻠﻰ ﻣﻨﻈﻮﻣﺔ ﻣﻦ اﻟﻤﻔﺎهﻴﻢ واﻟﻘﻴﻢ اﻟﺘﻲ ﺕﺘﺒﺪى ﻓﻲ ﺷﻜﻞ ﻋﻘﻴﺪة دﻳﻨﻴﺔ ،وهﺬﻩ اﻟﻤﻨﻈﻮﻣﺔ ﺕﺘﻔﻖ ﻣﻊ اﻟﻮاﻗﻊ اﻹﻥﺴﺎﻥﻲ ﻓﻲ ﺛﻼﺛﺔ ﻣﻮاﺽﻊ : ﺍﻟﻤﻭ ﻊ ﺍﻷﻭل :اﻷﻳﺪوﻟﻮﺟﻴﺎ ﺡﻴﺚ ﻳﺤﺚ اﻹﺳﻼم أهﻠﻪ ﻋﻦ ﻃﺮﻳﻖ اﻟﺤﺴﻨﻰ ﻟﺘﻮﺻﻴﻞ اﻷﻳﺪوﻟﻮﺟﻴﺎت واﻟﻌﻘﺎﺋﺪ اﻷﺧﺮى ﺑﻌﻘﻴﺪة اﻟﺘﻮﺡﻴﺪ دون إآﺮاﻩ ﻟﻠﺪﺧﻮل ﻓﻴﻬﺎ ،وهﺬا هﻮ أول ﻣﺒﺪأ ﻣﻦ ﻣﺒﺎدئ اﻟﺘﻌﺪدﻳﺔ اﻻﻋﺘﻘﺎدﻳﺔ ﻓﻲ اﻹﺳﻼم. ﺍﻟﻤﻭ ﻊ ﺍﻟ ﺎﻨﻲ :اﻷﺳﺎس هﻮ أن اﻷرض ﷲ ﻓﻬﻲ ﻣﺘﺎﺡﺔ ﻟﻠﻨﺎس ﺑﺎﺧﺘﻼف أﻟﻮاﻥﻬﻢ وﻣﻌﺘﻘﺪاﺕﻬﻢ ،وﻟﻴﺲ هﻨﺎﻟﻚ أرﺽًﺎ ﺧﺎﺻﺔ ﺑﺎﻟﻤﺴﻠﻤﻴﻦ. ﺍﻟﻤﻭ ﻊ ﺍﻟ ﺎﻟ :ﺕﺘﻼﻣﺲ ﻓﻴﻪ ﻣﻨﻈﻮﻣﺔ اﻟﺘﻮﺡﻴﺪ اﻹﺳﻼﻣﻲ ﻣﻊ اﻟﻮاﻗﻊ اﻹﻥﺴﺎﻥﻲ ؛ وذﻟﻚ ﻼ ﻓﻲ ﻣﺠﺎل اﻷﺷﻜﺎل واﻟﺒﻨﻰ اﻟﻤﺆﺳﺴﻴﺔ ﺡﻴﺚ ﻻ ﻳﺤﺪد اﻹﺳﻼم ﺷﻜ ً 239
ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﺃ .ﺭﺤﺎﺏ ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﺍﻟﺸﺭﻴﻑ
واﺡﺪًا ﻣﻘﺪﺳﺎً ،وإﻥﻤﺎ ﻳﺘﺮك ذﻟﻚ ﻹﺑﺪاﻋﺎت اﻟﻌﻘﻞ اﻹﻥﺴﺎﻥﻲ وﺑﻤﺎ ﻳﺘﻨﺎﺳﺐ واﻟﻮاﻗﻊ ،ﺷﺮﻳﻄﺔ أن ﻻ ﻳﺘﻨﺎﻗﺾ اﺟﺘﻬﺎد اﻟﺒﺸﺮ ﻣﻊ ﻣﻨﻈﻮﻣﺔ اﻟﻤﻔﺎهﻴﻢ اﻷﺳﺎﺳﻴﺔ . إذن اﻹﺳﻼم ﻳﺪﻋﻮ إﻟﻰ إﻗﺎﻣﺔ ﺷﻜﻞ ﻋﻘﻼﻥﻲ ﻟﻠﺴﻠﻄﺔ ﻗﺎﺋﻢ ﻋﻠﻰ ﻋﺪم اﻹآﺮاﻩ ،وﺡﻔﻆ اﻟﺴﻼم اﻻﺟﺘﻤﺎﻋﻲ ،وﺕﻌﺪد اﻟﻘﻮاﻥﻴﻦ واﻟﺘﺤﺮر ﻣﻦ اﻟﻬﻴﻤﻨﺔ اﻷﺟﻨﺒﻴﺔ .وﻋﻦ ﻥﻤﻮذج اﻟﻔﺪراﻟﻴﺔ ﻓﻲ دوﻟﺔ اﻹﺳﻼم ﺕﻄﺮﻗﺖ اﻟﻮرﻗﺔ إﻟﻰ دﺳﺘﻮر اﻟﻤﺪﻳﻨﺔ ” ﺍﻟﺼﺤﻴﻔﺔ “ آﻨﻤﻮذج ﻣﺜﺎل ﻟﻠﻔﺪراﻟﻴﺔ ،وهﻲ ﺷﻜﻞ ﻣﻦ أﺷﻜﺎل اﻟﺘﻌﺎﻗﺪ ﻋﻠﻰ اﻟﺴﻠﻄﺔ -ﺑﻴﻦ إدارة ﻣﺮآﺰﻳﺔ وإدارات وﻻﺋﻴﺔ -ﺕﺘﺨﺬ ﻓﻴﻬﺎ ﺻﻼﺡﻴﺎت اﻟﻤﺮآﺰ وﺻﻼﺡﻴﺔ اﻟﻮﻻﻳﺔ ،وﺕﺘﻄﻠﺐ دﺳﺘﻮرًا ﻣﻜﺘﻮﺑًﺎ وإﺕﺤﺎدًا ﺑﻴﻦ اﻟﻮﺡﺪات اﻟﻤﺘﻌﺎﻗﺪة ﻋﻠﻰ أهﺪاف ﻣﺤﺪدة. ﺡﺎوﻟﺖ اﻟﻮرﻗﺔ ﻣﺤﺎآﻤﺔ اﻟﻔﻴﺪراﻟﻴﺔ ﻓﻲ ﻋﻬﺪ اﻹﻥﻘﺎذ إﻟﻰ اﻟﻨﻤﻮذج اﻟﻤﺜﺎل ﻓﻲ دوﻟﺔ اﻟﻨﺒﻲ ،وأﺷﺎرت إﻟﻰ أن ﻣﻌﻈﻢ اﻟﻤﻌﺎﻟﺠﺎت اﻹدارﻳﺔ اﻟﺘﻲ وردت ﻓﻲ اﻟﻌﻬﺪ اﻟﻮﻃﻨﻲ ﻓﻲ اﻟﺴﻮدان ﻣﻨﺬ اﻻﺳﺘﻘﻼل وﺡﺘﻰ ﻥﻬﺎﻳﺔ اﻟﺜﻤﺎﻥﻴﻨﺎت ﻟﻨﻈﺎم اﻟﺤﻜﻢ -ﺳﻮاء آﺎﻥﺖ ﻥﻮﻋًﺎ ﻣﻦ اﻟﻼﻣﺮآﺰﻳﺔ اﻟﻤﺤﺪودة أو اﻟﻨﻈﺎم اﻹﻗﻠﻴﻤﻲ -ﻗﺪ آﺎﻥﺖ ﻣﻌﺎﻟﺠﺎت ﺟﺰﺋﻴﺔ ،ﻷﻥﻬﺎ ﻟﻢ ﺕﻘﻢ ﻋﻠﻰ رؤﻳﺔ ﻣﺴﺘﻘﺒﻠﻴﺔ وﻣﻮﺽﻮﻋﻴﺔ ﻟﻠﻤﺠﺘﻤﻊ اﻟﺴﻮداﻥﻲ ،ﻣﻤﺎ أدى إﻟﻰ اﺷﺘﺪاد اﻟﻤﻨﺎﻓﺴﺔ ﻋﻠﻰ اﻟﺴﻴﺎﺳﺔ ﻓﻲ ”ﺍﻟﻤﺭﻜﺯ“ وأهﻤﻠﺖ اﻟﺘﻨﻤﻴﺔ اﻻﻗﺘﺼﺎدﻳﺔ ،وﻇﻬﺮ اﻟﺸﻐﺐ اﻻﺟﺘﻤﺎﻋﻲ ﻥﺘﻴﺠﺔ ﻟﻌﺪم ﺕﺴﺎوي اﻟﻔﺮص واﻟﺨﺪﻣﺎت ﺑﻴﻦ اﻟﻤﺠﻤﻮﻋﺎت اﻟﺴﻜﺎﻥﻴﺔ ،واﻟﺬي آﺎن ﻣﻦ ﻥﺘﺎﺋﺠﻪ اﺷﺘﻌﺎل اﻟﺤﺮوب اﻷهﻠﻴﺔ واﻥﻔﺮاط ﻋﻘﺪ اﻷﻣﻦ ﻟﻐﻴﺎب اﻟﺴﻴﺎﺳﺎت اﻟﻘﻮﻣﻴﺔ. وﺑﻌﺪ هﺬﻩ اﻟﺨﻠﻔﻴﺔ ﻟﻸوﺽﺎع اﻟﺴﻴﺎﺳﻴﺔ ﻓﻲ اﻟﺴﻮدان ﻥﺠﺪ أن ﺡﻜﻮﻣﺔ اﻹﻥﻘﺎذ ﻗﺪ اﻗﺘﺮﺡﺖ اﻟﻔﺪراﻟﻴﺔ آﺼﻴﻐﺔ ﻣﻼﺋﻤﺔ ﻟﺤﻜﻢ اﻟﺴﻮدان ؛ ﻻﺕﺴﺎﻋﻪ وﻟﻀﻌﻒ أﺳﺒﺎب اﻻﺕﺼﺎل ﻓﻴﻪ وﺕﻤﺎﻳﺰ أهﻠﻪ ...وﻗﺪ ﺟﺎء هﺬا اﻻﻗﺘﺮاح ﺑﻨﺎء ﻋﻠﻰ ﺕﻮﺻﻴﺔ ﻣﺆﺕﻤﺮ اﻟﺤﻮار ﻼ ﻟﻤﺸﻜﻠﺔ اﻟﻤﺸﺎرآﺔ ﻓﻲ اﻟﻮﻃﻨﻲ ﺡﻮل ”ﻗﻀﺎﻳﺎ اﻟﺴﻼم“ وﺑﺬا ﻳﻜﻮن اﻟﻨﻈﺎم اﻟﻔﻴﺪراﻟﻲ ﺡ ً اﻟﺴﻠﻄﺔ واﻗﺘﺴﺎم اﻟﺪﺧﻞ اﻟﻘﻮﻣﻲ ،واﻟﺘﻌﺒﻴﺮ ﻋﻦ اﻟﺘﻨﻮع اﻟﺜﻘﺎﻓﻲ وﻋﻼﻗﺔ اﻟﺪﻳﻦ ﺑﺎﻟﺪوﻟﺔ . وﻟﺘﺤﻘﻴﻖ هﺬا اﻟﻠﻮن ﻣﻦ اﻟﻨﻈﺎم ﺑﺎدرت اﻟﺤﻜﻮﻣﺔ إﻟﻰ اﻥﺸﺎء ﺛﻼﺛﺔ ﻥﻈﻢ أﺳﺎﺳﻴﺔ هﻲ : 240
ﺘﻘﺎﺭﻴﺭ ﻭﻤﺭﺍﺠﻌﺎﺕ
ﺘﻘﺭﻴﺭ ﻋﻥ ﺩﻭﺭﺓ ﺘﺄﺼﻴل ﺍﻟﻤﻤﺎﺭﺴﺔ ﺍﻟﺴﻴﺎﺴﻴﺔ
) (1اﻟﻨﻈﺎم اﻟﻔﻴﺪراﻟﻲ. ) (2اﻟﻨﻈﺎم اﻟﺴﻴﺎﺳﻲ. ) (3اﻟﻨﻈﺎم اﻟﻘﺎﻥﻮﻥﻲ. وهﻜﺬا ﺕﺘﻀﺢ اﻟﺮؤﻳﺔ اﻟﻜﻠﻴﺔ اﻟﺘﻲ ﻳﻨﻄﻠﻖ ﻣﻨﻬﺎ اﻟﻤﺸﺮوع اﻟﺴﻴﺎﺳﻲ ﻓﻲ اﻟﺴﻮدان ﻣﻦ ﻣﻼﻣﺢ ﻥﻈﺎﻣﻪ اﻟﻔﻴﺪراﻟﻲ ،آﻤﺎ ﺕﺘﻀﺢ ﻣﺪى اﺳﺘﻔﺎدة اﻟﺤﻜﻮﻣﺔ ﻣﻦ ﺕﻄﺒﻴﻖ ﻥﻤﻮذج ﺻﺤﻴﻔﺔ اﻟﻤﺪﻳﻨﺔ ﻓﻲ ﺟﻮهﺮهﺎ وﻟﻴﺲ ﺷﻜﻠﻬﺎ إذ ﻳﻼﺡﻆ : )أ(
أن اﻟﻌﻬﺪ ﺑﻴﻦ اﻟﻤﻬﺎﺟﺮﻳﻦ واﻷﻥﺼﺎر واﻟﻴﻬﻮد ﻓﻲ ﻳﺜﺮب ﻗﺪ ﺻﺎر ﻋﻬﺪًا ﻟﻠﻤﻮاﻃﻨﺔ ﻓﻲ اﻟﺪوﻟﺔ اﻟﺴﻮداﻥﻴﺔ اﻟﻤﻌﺎﺻﺮة.
)ب( إﻋﻄﺎء اﻟﻴﻬﻮد وﺽﻌًﺎ ﻣﻤﻴﺰًا ﻓﻲ ﺻﺤﻴﻔﺔ اﻟﻤﺪﻳﻨﺔ ﻗﺪ اﺳﺘﻔﻴﺪ ﻣﻨﻪ ﻓﻲ ﻣﺒﺪأ ﺕﻌﺪد اﻟﻘﻮاﻥﻴﻦ وﻓﻲ ﺟﻮاز اﺳﺘﺜﻨﺎء اﻷﻗﻠﻴﺎت اﻟﺪﻳﻨﻴﺔ ﻣﻦ ﺕﻄﺒﻴﻖ أﺡﻜﺎم اﻟﺸﺮع اﻹﺳﻼﻣﻲ. )ج( اﻟﺘﺤﻮل اﻟﺬي أدﺧﻠﻪ اﻟﺮﺳﻮل ﻋﻠﻰ اﻟﻘﺒﻴﻠﺔ ﺑﺈدراﺟﻬﺎ ﻓﻲ اﻟﻮﻻء اﻹﺳﻼﻣﻲ اﻟﻌﺎم ﻗﺪ اﺳﺘﻔﻴﺪ ﻣﻨﻪ أﻳﻀًﺎ ﻓﺼﺎر اﻟﺤﻲ أو اﻟﻔﺮﻳﻖ ﺑﻤﺜﺎﺑﺔ اﻟﺮﺑﻌﺔ اﻟﺘﻲ ﺕﺤﺪﺛﺖ ﻋﻨﻬﺎ اﻟﺼﺤﻴﻔﺔ. وﻟﻜﻦ اﻟﻤﺤﻚ اﻟﺘﻲ ﺳﻮف ﺕﻮاﺟﻬﻪ اﻟﻔﻴﺪراﻟﻴﺔ اﻹﺳﻼﻣﻴﺔ ﻓﻲ اﻟﺴﻮدان هﻮ ﻣﺪى ﻗﺪرﺕﻬﺎ ﻋﻠﻰ اﻟﻘﻴﺎم ﺑﺎﻟﻤﻬﺎم اﻟﺘﻲ ﻳﺘﻄﻠﺒﻬﺎ اﻟﻨﻈﺎم اﻟﻔﺪراﻟﻲ. وﻟﻘﺪ ﺧﻠﺼﺖ اﻟﻮرﻗﺔ إﻟﻰ ﺽﺮورة اﻻﺳﺘﻬﺪاء ﺑﺎﻟﻨﻤﻮذج اﻹﺳﻼﻣﻲ اﻟﻔﺪراﻟﻲ اﻻﺟﺘﻬﺎدي وﺕﻄﻮﻳﺮﻩ واﻻﺳﺘﻔﺎدة ﻣﻨﻪ ﻓﻲ ﺡﻞ اﻟﻤﺸﻜﻼت اﻟﺴﻴﺎﺳﻴﺔ واﻻﺟﺘﻤﺎﻋﻴﺔ.
@ @@òîàänÛa@Z@ßb¨a@‰ìa ﻓﻲ ﻣﺤﻮر اﻟﺘﻨﻤﻴﺔ ﻗﺪﻣﺖ ورﻗﺔ ”اﻟﺼﻨﺎﻋﺎت اﻟﺼﻐﻴﺮة اﻟﺮﻳﻔﻴﺔ واﻟﺤﺮﻓﻴﺔ“ ﻟﻼﺳﺘﺎذ ﻋﺒﺪ اﻟﻤﻨﻌﻢ ﺳﻠﻴﻤﺎن اﻟﺪﻣﻴﺎﻃﻲ وﻣﺤﺎﺽﺮة ﻋﻦ ﻣﻔﻬﻮم اﻟﺘﻨﻤﻴﺔ ﻓﻰ اﻹﺳﻼم .ﻟﻠﺪآﺘﻮر ﻣﺤﻤﺪ اﻟﺤﺴﻦ ﺑﺮﻳﻤﺔ
“:
ﺍﻟﻮﺭﻗﺔ ﺍﻷﻭﱃ ﺍﻟﺼﻨﺎﻋﺎﺕ ﺍﻟﺼﻐﲑﺓ ” 241
ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﺃ .ﺭﺤﺎﺏ ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﺍﻟﺸﺭﻴﻑ
ﺕﻌﺎﻟﺞ اﻟﻮرﻗﺔ ﻣﻔﻬﻮم اﻟﺘﻨﻤﻴﺔ ﺑﻤﻌﻨﺎﻩ اﻟﺸﺎﻣﻞ :اﻟﺘﻨﻤﻴﺔ اﻟﺮوﺡﻴﺔ واﻻﻗﺘﺼﺎدﻳﺔ واﻻﺟﺘﻤﺎﻋﻴﺔ ﺛﻢ ﺕﻨﻤﻴﺔ اﻟﺼﻨﺎﻋﺎت اﻟﻜﺒﻴﺮة واﻟﺼﻐﻴﺮة. وﻋﻦ اﻟﺘﻨﻤﻴﺔ اﻻﻗﺘﺼﺎدﻳﺔ واﻻﺟﺘﻤﺎﻋﻴﺔ اﻟﻤﺮﺕﺒﻄﺔ ﺑﺪول اﻟﻌﺎﻟﻢ اﻟﺜﺎﻟﺚ ﺧﺎﺻﺔ ﻓﺈﻥﻬﺎ ﻣﺎزاﻟﺖ ﺕﻌﺎﻥﻲ ﻣﻦ اﻟﻨﻘﺺ اﻟﻌﻤﻴﻖ ﻓﻲ اﻷدﺑﻴﺎت اﻟﺘﻲ ﺕﻌﺎﻟﺠﻬﺎ ،ﺡﻴﺚ أﻥﻪ ﻻ ﻳﻮﺟﺪ اﺕﻔﺎق ﺑﻴﻦ اﻗﺘﺼﺎدي اﻟﺘﻨﻤﻴﺔ ﺡﻮل ﻣﺎهﻮ اﻟﻘﻄﺎع اﻟﺬي ﻳﺠﺐ أن ﻳﻘﻮد اﻟﺘﻨﻤﻴﺔ. هﺬا وﻗﺪ ﺕﻌﺮﺽﺖ اﻟﻮرﻗﺔ إﻟﻰ ﺳﻴﺎﺳﺎت اﻟﺘﻨﻤﻴﺔ ﻓﻲ دول اﻟﻌﺎﻟﻢ اﻟﺜﺎﻟﺚ وأهﻤﻴﺔ اﻟﻤﺸﺮوﻋﺎت واﻟﺼﻨﺎﻋﺎت ﺑﻤﺎ ﻓﻴﻬﺎ اﻟﺼﻨﺎﻋﺎت اﻟﻬﻨﺪﺳﻴﺔ واﻟﻔﻴﺰﻳﺎﺋﻴﺔ واﻟﻜﻴﻤﻴﺎﺋﻴﺔ ... وﻣﺎ إﻟﻰ ذﻟﻚ. ﺛﻢ ﺧﺼﺼﺖ اﻟﻮرﻗﺔ ﺟﺰءًا ﻣﻨﻬﺎ ﻻﺳﺘﻌﺮاض ﺕﺠﺎرب اﻟﺼﻨﺎﻋﺎت اﻟﺼﻐﻴﺮة ﻓﻲ اﻟﺴﻮدان ﻣﻊ اﻟﺘﺮآﻴﺰ ﻋﻠﻰ ﻥﻤﺎذج ﻣﻨﻬﺎ ﻣﺜﻞ :ﺕﺠﺮﺑﺔ ﺑﻨﻚ اﻟﺘﻨﻤﻴﺔ اﻻﺟﺘﻤﺎﻋﻴﺔ وﺑﻨﻚ اﻟﻌﻤﺎل اﻟﻮﻃﻨﻲ وﺷﺮآﺔ اﻟﺘﻨﻤﻴﺔ اﻟﺮﻳﻔﻴﺔ اﻟﺴﻮداﻥﻴﺔ وﺕﺠﺮﺑﺔ دﻳﻮان اﻟﺰآﺎة ،وﺕﻌﺮﺽﺖ ﻟﺒﻌﺾ ﺕﺠﺎرب اﻟﺪول اﻵﺳﻴﻮﻳﺔ واﻷﻓﺮﻳﻘﻴﺔ واﻟﻤﻨﻈﻤﺎت اﻟﺪوﻟﻴﺔ ﺛﻢ اﺳﺘﻌﺮﺽﺖ اﻟﻮرﻗﺔ أﺧﻴﺮًا ﺕﺠﺎرب ﺑﻌﺾ اﻟﺪول اﻟﻨﺎﻣﻴﺔ ،واﻟﻤﻨﻈﻤﺎت اﻟﻄﻮﻋﻴﺔ ﺛﻢ اﻥﺘﻬﺖ إﻟﻰ ﺟﻤﻠﺔ ﻣﻦ اﻟﺘﻮﺟﻴﻬﺎت ﻟﻤﻌﺎﻟﺠﺔ ﻗﻀﺎﻳﺎ اﻟﺼﻨﺎﻋﺎت اﻟﺼﻐﻴﺮة وﺕﻄﻮﻳﺮهﺎ ﻓﻲ اﻟﺴﻮدان وهﻲ : ) (1اﻟﻮﺽﻊ اﻻﻗﺘﺼﺎدي اﻻﺟﺘﻤﺎﻋﻲ ﻓﻲ اﻟﺴﻮدان ﻳﺆآﺪ ﻋﻠﻰ ﻗﻴﺎم اﻟﺼﻨﺎﻋﺎت ﻼ ﻟﻜﺜﻴﺮ ﻣﻦ اﻟﻤﺼﺎﻋﺐ. اﻟﺼﻐﻴﺮة؛ ﺡ ً ) (2ﺽﺮورة ﺕﺮآﻴﺰ اﻟﺠﻬﻮد ﻟﺘﺠﻬﻴﺰ اﻟﺒﻨﻴﺔ اﻟﻬﻴﻜﻠﻴﺔ ﻟﺘﻨﻤﻴﺔ اﻟﻤﻨﺸﺂت اﻟﺼﻐﻴﺮة؛ وذﻟﻚ ﺑﺨﻠﻖ ﻣﺆﺳﺴﺎت ﺕﺮاﻋﻴﻬﺎ. ) (3إﻋﺎدة اﻟﻨﻈﺮ ﻓﻲ ﻗﻮاﻥﻴﻦ اﻻﺳﺘﺜﻤﺎر وﻟﻮاﺋﺢ اﻟﺘﻤﻮﻳﻞ اﻟﻤﺼﺮﻓﻲ ﻟﺘﺘﻼءم ﻣﻊ اﻟﺘﻮﺟﻴﻬﺎت اﻟﺠﺪﻳﺪة ﻟﻠﻌﻤﻞ اﻻﺋﺘﻤﺎﻥﻲ. ) (4دﻋﻢ اﻟﺪوﻟﺔ ﻟﻠﻤﻨﺸﺄت وﺕﺸﺠﻴﻌﻬﺎ وإﺻﺪار اﻟﻘﻮاﻥﻴﻦ اﻟﺘﻲ ﺕﻮﻓﺮ اﻟﺤﻤﺎﻳﺔ ﻟﻬﺎ. ) (5اﻻهﺘﻤﺎم ﺑﺎﻟﺘﺪرﻳﺲ ﻓﻲ ﻣﺠﺎل اﻵﻻت واﻟﺘﺸﻐﻴﻞ واﻟﻤﻌﺪات واﻟﺼﻴﺎﻥﺔ ﻟﻠﻌﺎﻣﻠﻴﻦ ﺑﺎﻟﻤﺆﺳﺴﺎت.
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ﺘﻘﺎﺭﻴﺭ ﻭﻤﺭﺍﺠﻌﺎﺕ
ﺘﻘﺭﻴﺭ ﻋﻥ ﺩﻭﺭﺓ ﺘﺄﺼﻴل ﺍﻟﻤﻤﺎﺭﺴﺔ ﺍﻟﺴﻴﺎﺴﻴﺔ
) (6ﺕﺨﺼﻴﺺ ﺻﻨﺪوق ﻗﻮﻣﻲ ﺡﻜﻮﻣﻲ ﻳﻘﺪم اﻟﻀﻤﺎﻥﺎت ﻟﻠﺠﻬﺎت اﻟﻤﻤﻮﻟﺔ ﻟﻠﻘﺮوض اﻟﺨﺎﺻﺔ ﺑﺎﻟﺼﻨﺎﻋﺎت اﻟﺼﻐﻴﺮة ) (7ﺟﻤﻊ آﻞ اﻟﻤﺴﺎهﻤﺎت واﻟﻤﺴﺎﻋﺪات اﻟﻤﺎﻟﻴﺔ اﻟﻤﺘﺨﺼﺼﺔ ﻟﻠﻤﺸﺮوﻋﺎت اﻟﺼﻐﻴﺮة ﻓﻲ ﻣﺆﺳﺴﺔ واﺡﺪة ﻣﺘﺨﺼﺼﺔ ﻣﻬﻤﺘﻬﺎ اﺑﺘﺪاع أﺳﺎﻟﻴﺐ ﻣﺒﺘﻜﺮة ﻓﻲ اﻟﺘﻤﻮﻳﻞ.
@ @Z@âý⁄a@óÏ@òîàänÛa@ñŠ™bª أآﺪ اﻟﺪآﺘﻮر ﻣﺤﻤﺪ اﻟﺤﺴﻦ ﺑﺮﻳﻤﺔ ﻋﻠﻰ ﺽﺮورة اﻻﻥﻄﻼق ﻣﻦ اﻟﻮﺡﻲ واﻟﻜﻮن آﻤﺼﺎدر ﻹﻥﺘﺎج ﻓﻜﺮ ﺻﺎﺋﺐ ؛ وﻳﺮى اﻟﻜﺎﺕﺐ ﻓﻲ هﺬا اﻹﻃﺎر أن ﻣﻔﻬﻮم ”اﻟﺘﻨﻤﻴﺔ“ ﺕﺮﺟﻤﺔ ﻟﻤﻔﻬﻮم ﻣﺤﻤﻞ ﺑﻤﻀﺎﻣﻴﻦ اﻟﻔﻜﺮ اﻟﻐﺮﺑﻲ .وﻗﺪ ﺟﺎء ﻓﻲ إﻃﺎر ﺟﻤﻠﺔ ﻣﻦ اﻟﻤﻔﺎهﻴﻢ اﻷﺧﺮى ﻣﺜﻞ ”اﻟﺘﻘﺪم واﻟﺘﻄﻮر“ ،واﻟﺘﻲ ﻳﻘﺼﺪ ﻣﻨﻬﺎ أن ﺕﻠﺤﻖ اﻟﺪول اﻟﻤﺘﺨﻠﻔﺔ ﺑﺎﻟﺪول اﻟﻤﺘﻘﺪﻣﺔ ؛ وﻳﻌﻨﻲ هﺬا اﻟﻤﻔﻬﻮم ﺑﺎﻟﺰﻳﺎدة اﻟﻜﻤﻴﺔ ﻣﻦ أﺟﻞ ﺕﺤﺼﻴﻞ أآﺒﺮ ﻗﺪر ﻣﻦ ﻣﺘﺎع اﻟﺤﻴﺎة اﻟﺪﻥﻴﺎ وﻟﻜﻦ ﻣﻔﻬﻮم ”اﻟﺘﻨﻤﻴﺔ“ ﻓﻲ اﻹﺳﻼم أﺷﻤﻞ ﻣﻦ ذﻟﻚ وأوﺳﻊ ،أﻥﻬﺎ ﺕﻌﻨﻲ اﻟﺰﻳﺎدة ﻣﻊ اﻟﺒﺮآﺔ واﻟﻄﻬﺎرة .وﻻ ﺷﻚ أن اﻹﺳﻼم ﻳﺪﻋﻮ إﻟﻰ اﻟﺘﻌﺎﻣﻞ ﻣﻊ زﻳﻨﺔ اﻟﺤﻴﺎة اﻟﺪﻥﻴﺎ ﺑﻤﻌﻴﺎر دﻗﻴﻖ. وﻳﺘﺤﻘﻖ اﻟﻨﻤﻮ ﺑﺎﻹﻳﻤﺎن واﻟﺸﻜﺮ؛ وذﻟﻚ ﺑﻤﺮاﻋﺎة ﻣﺪﺧﻼت اﻟﻤﺎل واﻟﻨﻔﺲ واﻟﺒﻨﻴﻦ؛ وﻳﺘﺮﺕﺐ ﻋﻠﻰ هﺬﻩ اﻟﻤﺪﺧﻼت ﺁﺛﺎر ﺕﻨﻤﻮﻳﺔ ،ذﻟﻚ أن ﻓﻬﻢ اﻟﻤﺴﻠﻤﻴﻦ ﻟﻠﺘﻨﻤﻴﺔ ﻳﻘﻮم ﻋﻠﻰ ﺡﻔﻆ؛ اﻟﺪﻳﻦ ﻓﻬﻮ اﻟﻬﺪف اﻷﺳﺎس اﻟﺬي ﻳﺤﺐ أن ﺕﻨﺘﺠﻪ اﻟﻌﻤﻠﻴﺔ اﻟﺘﻨﻤﻮﻳﺔ ،وﻣﻦ ﺁﺛﺎر ذﻟﻚ ﻋﻠﻰ اﻟﺘﻨﻤﻴﺔ-: ) (1ﺡﻔﻆ اﻟﺪﻳﻦ ﻓﻲ ﻣﺠﺎل اﻟﻤﺎل :وﻳﻘﺘﻀﻲ ذﻟﻚ اﻟﻘﻮة واﻟﺴﻼح اﻟﺬﻳﻦ ﻳﺤﻔﻆ ﺑﻬﻤﺎ أﻣﺮ اﻟﺪﻳﻦ ،ﻟﺬﻟﻚ آﺎن ﻻﺑﺪ ﻣﻦ ﺕﺨﻄﻴﻂ اﺳﺘﺮاﺕﻴﺠﻴﺎت وﺕﺪاﺑﻴﺮ إﻗﺘﺼﺎدﻳﺔ ﻟﺘﻮﻓﻴﺮ اﻟﻤﺎل اﻟﺬي ﺑﻪ ﺕﺤﻔﻆ اﻟﺪوﻟﺔ اﻹﺳﻼﻣﻴﺔ. ) (2ﺡﻔﻆ اﻟﺪﻳﻦ ﻓﻲ ﻣﺠﺎل اﻟﻨﻔﺲ :ﻳﻌﻨﻲ ﺕﺰآﻴﺔ اﻟﻨﻔﺲ ﺑﺘﻨﻤﻴﺔ ﻗﻴﻢ اﻟﺘﻘﻮى ﻓﻴﻬﺎ واﻟﺘﺮﺑﻴﺔ اﻟﺠﻬﺎدﻳﺔ أﻳﻀًﺎ .
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ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﺃ .ﺭﺤﺎﺏ ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﺍﻟﺸﺭﻴﻑ
) (3ﺡﻔﻆ اﻟﺪﻳﻦ ﻓﻲ ﻣﺠﺎل اﻟﺒﻨﻴﻦ ﻳﻌﻦ :ي آﻞ أﺷﻜﺎل اﻟﻌﻼﻗﺎت اﻻﺟﺘﻤﺎﻋﻴﺔ ﻣﻦ ﺕﻜﻮﻳﻦ ﻟﻸﺳﺮة وﻋﻼﻗﺔ اﻟﺮﺡﻢ واﻷﺳﺮ اﻟﻤﻤﺘﺪة واﻟﻌﻼﻗﺎت اﻟﻤﺠﺘﻤﻌﻴﺔ. آﻞ هﺬﻩ اﻟﻤﺪﺧﻼت ﻟﻬﺎ دور أﺳﺎس ﻓﻲ اﻟﺘﻨﻤﻴﺔ ؛ إذا ﻟﻢ ﺕﺮاع ﻳﺼﺎب أﺻﻞ اﻟﺪﻳﻦ ؛ ﻼ ﻋﻦ اﻻهﺘﻤﺎم ﺑﺎﻟﺘﻨﻤﻴﺔ اﻟﻤﺎدﻳﺔ ﻻﺑﺪ ﻣﻦ اﻻهﺘﻤﺎم ﺑﺒﻌﺪ اﻟﺘﺰآﻴﺔ ﻓﻲ اﻟﻨﻔﺲ وﻓﻀ ً اﻟﺒﺸﺮﻳﺔ ،ﻷﻥﻪ إذا اﺧﺘﻠﺖ اﻟﻤﻌﺎدﻟﺔ ﻓﺴﻮف ﻳﺼﺒﺢ اﻟﻤﺎل ﻣﻔﺴﺪة ﻟﻺﻥﺴﺎن .وآﺬﻟﻚ اﻷﻣﺮ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻌﻼﻗﺎت اﻻﺟﺘﻤﺎﻋﻴﺔ اﻟﺘﻲ ﻳﻨﺒﻐﻲ أن ﺕﺤﻔﻆ وﺕﺆﻃﺮ وﺕﻨﻤﻮ ﻓﻲ اﻹﻃﺎر اﻟﺸﺮﻋﻲ .وهﺬﻩ آﻠﻬﺎ ﺽﺮورات ﻻزﻣﺔ ﻟﺤﻔﻆ اﻟﺪﻳﻦ وإذا ﺕﻮﻓﺮت ﻳﻤﻜﻦ اﻻﻥﺘﻘﺎل ﻟﻤﺮﺡﻠﺔ اﻟﺤﺎﺟﻴﺎت واﻟﺘﺤﺴﻴﻨﺎت. وﺡﻔﻆ اﻟﺪﻳﻦ ﻟﻪ أﺑﻌﺎد أﺧﺮى ﻓﻬﻮ ﻣﻬﺪد ﻣﻦ اﻟﺪاﺧﻞ ﺑﺎﻟﻔﻘﺮ ،ﻟﺬﻟﻚ آﺎن ﻻﺑﺪ ﻣﻦ إﻋﺎدة هﻴﻜﻠﺔ اﻻﻗﺘﺼﺎد اﻟﺴﻮداﻥﻲ ﻟﻜﻲ ﻳﻨﺘﺞ ﻣﺎهﻮ ﺽﺮوري ﻟﺤﻔﻆ اﻟﺪﻳﻦ واﻟﻨﻔﺲ أﻳﻀًﺎ ،وﻻﻳﻨﺒﻐﻲ أن ﻳﻬﺘﻢ ﺑﺈﻥﺘﺎج ﺻﻨﺎﻋﺎت ﻏﻴﺮ ﺽﺮورﻳﺔ ؛ إذ أﻥﻪ ﻻﺑﺪ ﻣﻦ ﻣﺮاﻋﺎة ﺳﻠﻢ اﻷوﻟﻮﻳﺎت .وﻋﻠﻰ اﻟﻤﺴﺌﻮﻟﻴﻦ اﻻﻥﺘﺒﺎﻩ إﻟﻰ هﺬﻩ اﻟﻘﻀﻴﺔ اﻟﻬﺎﻣﺔ ؛ ﻷن اﻟﻔﻘﺮ ﻳﻬﺪد اﻹﻳﻤﺎن آﻤﺎ ﻳﻬﺪد اﻟﺴﻼم اﻻﺟﺘﻤﺎﻋﻲ. ﻳﺘﻤﻴﺰ هﺬا اﻟﻄﺮح ﻋﻦ اﻷﻃﺮوﺡﺎت اﻟﻐﺮﺑﻴﺔ ﻓﻲ دﻻﻻت اﻟﻤﻔﺎهﻴﻢ ،وﻓﻴﻤﺎ ﻳﺘﺮﺕﺐ ﻋﻠﻴﻪ ﻣﻦ ﻥﺘﺎﺋﺞ ﻋﻤﻴﻘﺔ ﻓﻲ أوﻟﻮﻳﺎت اﻻﺳﺘﺮاﺕﻴﺠﻴﺔ .وﻓﻲ ﺕﺮآﻴﺐ وهﻴﻜﻠﺔ اﻻﻗﺘﺼﺎد ؛ وﻣﻦ ﺛﻢ ﺕﺘﺮﺕﺐ ﻋﻠﻴﻪ ﻥﺘﺎﺋﺞ آﺒﻴﺮة ﻓﻲ ﺡﺮآﺔ اﻟﻤﺠﺘﻤﻊ ﻥﻔﺴﻪ ،ﻓﺪوام اﻟﺪوﻟﺔ اﻹﺳﻼﻣﻴﺔ ﻳﺘﻮﻗﻒ ﻋﻠﻰ إﺡﺴﺎن اﻟﺘﻌﺎﻣﻞ ﻣﻊ ﻣﻌﺎدﻟﺔ اﻟﻤﺎل واﻟﻨﻔﺲ واﻟﺒﻨﻴﻦ ؛ وزواﻟﻬﺎ آﺬﻟﻚ رهﻴﻦ ﺑﺎﺧﺘﻼل هﺬﻩ اﻟﻤﻌﺎدﻟﺔ .وﻋﻠﻰ اﻟﻘﺎﺋﻤﻴﻦ ﻋﻠﻰ أﻣﺮ اﻟﺤﻜﻢ ﻓﻲ اﻟﺴﻮدان ﻣﺮاﻋﺎة هﺬﻩ اﻟﻤﻌﺎدﻟﺔ .وﺕﺤﺪﻳﺪ اﻷوﻟﻮﻳﺎت ﻓﻲ ﻣﺠﺎل اﻻﻗﺘﺼﺎد اﻟﺴﻮداﻥﻲ.
@ @òí‰ì’Ûa@òiŠvnÛa@ÉÓaë@åß@Z@…bÛa@‰ìa أﻣﺎ ﻋﻦ هﺬا اﻟﻤﺤﻮر اﻷﺧﻴﺮ ﻓﻘﺪ ﺕﻨﺎول ﺑﺎﻟﺘﻘﻮﻳﻢ اﻟﺘﺠﺮﺑﺔ اﻟﺴﻮداﻥﻴﺔ ﻋﻠﻰ اﻟﻤﺴﺘﻮى اﻹﺕﺤﺎدي وﻣﺴﺘﻮى وﻻﻳﺔ اﻟﺠﺰﻳﺮة ﻋﻠﻰ ﺽﻮء ﻣﺎ ﺕﻘﺪم ،وآﺎن ﻓﻰ ﻣﺠﻤﻠﻪ إﺟﺮاءات ﺕﻄﺒﻴﻘﻴﺔ ﻟﻠﻤﻔﺎهﻴﻢ اﻟﺴﻴﺎﺳﻴﺔ اﻹﺳﻼﻣﻴﺔ وﻣﻨﻪ ﺕﻤﺨﻀﺖ اﻟﺪورة ﻋﻦ ﺟﻤﻠﺔ ﻣﻦ اﻟﺘﻮﺻﻴﺎت . 244
ﺘﻘﺎﺭﻴﺭ ﻭﻤﺭﺍﺠﻌﺎﺕ
ﺘﻘﺭﻴﺭ ﻋﻥ ﺩﻭﺭﺓ ﺘﺄﺼﻴل ﺍﻟﻤﻤﺎﺭﺴﺔ ﺍﻟﺴﻴﺎﺴﻴﺔ
@ @pbî•ìnÛa وﺑﻌﺪ هﺬا اﻻﺳﺘﻌﺮاض اﻟﻤﻮﺟﺰ ﻷوراق دورة ”ﺕﺄﺻﻴﻞ اﻟﻤﻤﺎرﺳﺔ اﻟﺴﻴﺎﺳﻴﺔ“ واﻟﺘﻲ دارت ﻓﻲ ﻣﺠﻤﻠﻬﺎ ﺡﻮل :اﻟﻤﻔﺎهﻴﻢ اﻷﺳﺎﺳﻴﺔ ﻓﻲ اﻟﻔﻜﺮ اﻟﺴﻴﺎﺳﻲ اﻹﺳﻼﻣﻲ، وﺑﻨﻴﺔ اﻟﺪوﻟﺔ اﻹﺳﻼﻣﻴﺔ ﻣﻦ ﺡﻴﺚ اﻟﺴﻠﻄﺎت وﻣﺆﺳﺴﺎت اﻟﻤﺠﺘﻤﻊ ﺛﻢ ﺡﻮل ﻣﻨﻄﻠﻘﺎت اﻟﻨﻈﺎم اﻟﺴﻴﺎﺳﻲ واﻟﻨﻈﺎم اﻻﺕﺤﺎدي واﻟﺘﻨﻤﻴﺔ اﻟﺸﺎﻣﻠﺔ ﻣﻦ ﻣﻨﻈﻮر إﺳﻼﻣﻲ ﺛﻢ ﺧﺘﻤﺖ ﺕﻠﻚ اﻷوراق ﺑﺠﻠﺴﺔ ﺕﻄﺒﻴﻘﻴﺔ ﺕﻌﺎﻟﺞ ﺕﻠﻚ اﻟﻘﻀﺎﻳﺎ ﻋﻠﻰ اﻟﻤﺴﺘﻮى اﻹﺕﺤﺎدي وواﻗﻊ وﻻﻳﺔ اﻟﺠﺰﻳﺮة . ﺧﻠﺺ اﻟﻘﺎﺋﻤﻮن ﻋﻠﻰ أﻣﺮ هﺬﻩ اﻟﺪورة واﻟﻤﺴﺘﻬﺪﻓﻮن ﺑﻬﺎ إﻟﻰ ﻋﺪة ﺕﻮﺻﻴﺎت أهﻤﻬﺎ : -
ﺕﻌﻤﻴﻢ ﺕﺠﺮﺑﺔ اﻟﺪورة ﻋﻠﻰ وﻻﻳﺎت أﺧﺮى ﻟﺘﻌﻤﻴﻢ اﻟﻔﺎﺋﺪة.
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إﺽﺎﻓﺔ ﻣﺤﺎور أﺧﺮى ﻣﺜﻞ ” اﻟﻘﻀﺎء وﺡﺮﻳﺔ اﻟﺮأي وﻣﻘﻮﻣﺎت اﻟﺸﺨﺼﻴﺔ اﻟﻘﻴﺎدﻳﺔ ﻓﻲ اﻹﺳﻼم “ ﻓﻲ اﻟﺪورة اﻟﻘﺎدﻣﺔ وﻣﻌﺎﻟﺠﺔ ﺑﻌﺾ اﻟﺠﻮاﻥﺐ اﻻﺟﺘﻤﺎﻋﻴﺔ واﻟﺜﻘﺎﻓﻴﺔ.
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ﺕﺠﻤﻴﻊ أوراق اﻟﺪورة اﻟﻌﻠﻤﻴﺔ ﻣﻊ ﻣﺎ ﺟﺎء ﻣﻦ ﻣﺪاوﻻت وﺕﻮﺻﻴﺎت ﻓﻲ آﺘﺎب ﻳﻮزع ﻟﺬوي اﻻﺧﺘﺼﺎص ﻣﻦ أهﻞ اﻟﺴﻴﺎﺳﺔ واﻟﻌﻠﻢ ﻟﻠﺘﻌﺮف ﻋﻠﻰ ﺕﺄﺻﻴﻞ اﻟﻌﻤﻞ اﻟﺴﻴﺎﺳﻲ وﻣﺪى ﻓﺎﻋﻠﻴﺔ اﻟﻨﻤﻮذج اﻹﺳﻼﻣﻲ.
وﻗﺪ ﻥﺠﺤﺖ هﺬﻩ اﻟﺪورة -ﺑﺤﻤﺪ اﷲ -ﻓﻰ آﺴﺮ اﻟﺤﺎﺟﺰ ﺑﻴﻦ أهﻞ اﻟﻌﻠﻢ وأهﻞ اﻟﻌﻤﻞ ،ورﺳﺨﺖ ﺽﺮورة أن ﺕﻨﻄﻠﻖ اﻷﻋﻤﺎل واﻟﻤﻤﺎرﺳﺎت ﻻ ﺳﻴﻤﺎ اﻟﺴﻴﺎﺳﻴﺔ ﻣﻨﻬﺎ ﻣﻦ رؤى ﺕﺄﺻﻴﻠﻴﺔ ﺽﻤﺎﻥًﺎ ﻟﺼﺤﺘﻬﺎ .
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اﻟﻈﺎهــﺮة اﻟﻘﺮﺁﻧﻴــﺔ ﻗــﺮاءة/99ﻓﻲ 1420ﻫـ ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )، (1
ﺃ .ﺠﻤﺎل ﺍﻟﺩﻴﻥ ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺸﺭﻴﻑ
…@ @@b¹†Ó@‹bvÇ⁄a@òa‰ ﻟﻘﺪ ﺗﺤﺪى اﻟﻘﺮﺁن اﻟﻌﺮب ﻗﺎﻃﺒﺔ ﺑﺄن ﻳﺄﺗﻮا ﺑﺴﻮرة ﻋﻠﻰ ﺷﺎآﻠﺘﻪ ؛ ﻓﻴﻬﺎ ﻣﻦ اﻟﻄﻼوة وﺟﻤﺎل اﻷﺱﻠﻮب وﺗﺨﻴﺮ اﻟﻠﻔﻆ ﻣﺎ ﻓﻴﻪ ،وﻓﻴﻬﺎ ﻣﻦ ﺟﻮدة اﻟﺴﺒﻚ واﻟﺘﺮآﻴﺐ ودﻗﺔ اﻟﺘﻌﺒﻴﺮ ﻣﺜﻞ ﻣﺎ ﺗﻮاﻓﺮ ﻓﻴﻪ ،ﻓﺎﻧﻘﻄﻌﺖ دون ذﻟﻚ اﻟﺸﺄو ﻗﺮاﺋﺤﻬﻢ وﻋﺠﺰت ﻋﻦ إدراآﻪ ﺑﺼﺎﺋﺮهﻢ ﺡﺘﻰ وﺟﺪوا اﻟﻤﺸﻘﺔ اﻟﺒﺎﻟﻐﺔ وﻻﻗﻮا اﻟﻌﻨﺖ اﻟﺸﺪﻳﺪ ،وﺑﻘﻲ اﻟﻨﺒﻲ eﻳﻄﺎﻟﺒﻬﻢ ﺑﺬﻟﻚ وﻳﺘﺤﺪاهﻢ ﻣﺪة ﺙﻼث وﻋﺸﺮﻳﻦ ﺱﻨﺔ ؛ ﻣﻈﻬﺮًا ﻟﻬﻢ اﻟﻨﻜﻴﺮ ،زارﻳًﺎ ﻋﻠﻴﻬﻢ أدﻳﺎﻧﻬﻢ ، ﻣﺴﻔﻬًﺎ ﺁراءهﻢ وأﺡﻼﻣﻬﻢ ،ﺡﺘﻰ ﻗﻠﺒﻮا ﻟﻪ ﻇﻬﺮ اﻟﻤﺠﻦ وﻧﺎﺹﺒﻮﻩ اﻟﺤﺮب ؛ ﻓﻬﻠﻜﺖ اﻟﻨﻔﻮس وأرﻳﻘﺖ اﻟﻤﻬﺞ ،وﻟﻮ آﺎن ذﻟﻚ ﻓﻲ وﺱﻌﻬﻢ ﻟﺒﻄﻠﺖ اﻟﻤﻌﺠﺰة وﺗﻼﺷﻰ اﻟﺘﺤﺪي ﻓﻠﻢ ﻳﺘﺠﺸﻤﻮا ﻣﻦ اﻷﻣﻮر ﻋﻈﺎﺋﻤﻬﺎ. وﻻﺷﻚ أن اﻟﺒﺸﺮ -ﻃﺮًا -ﻣﻬﻤﺎ ﺗﻌﺎﻇﻤﺖ ﻣﻘﺪرﺗﻬﻢ وﺗﻮﻗﺪت ﻣﻠﻜﺎﺗﻬﻢ ﻓﺈﻧﻬﻢ ﻻ ﻳﻤﻠﻜﻮن اﻹﺗﻴﺎن ﺑﻤﺜﻠﻪ أﺑﺪًا ،وﻟﺬﻟﻚ ﻗﺎل ﺗﻌﺎﻟﻰ } :ﻭﻟﻭ ﻜﺎﻥ ﻤﻥ ﻋﻨﺩ ﻴﺭ ﺍﷲ ﻟﻭﺠﺩﻭﺍ ﻓﻴﻪ ﺍ ﺘﻼﻓﺎ ﻜ ﻴﺭﹰﺍ{ ]ﺱﻮرة اﻟﻨﺴﺎء [ 82 :وﺑﻤﻔﻬﻮم اﻟﻤﺨﺎﻟﻔﺔ -آﻤﺎ ﻳﻘﻮل اﻷﺹﻮﻟﻴﻮن -ﻓﺈن اﻟﻤﻌﻨﻰ اﻟﺬي ﺗﻘﺘﻀﻴﻪ اﻵﻳﺔ :أﻧﻪ ﻟﻤﺎ آﺎن ﻣﻦ ﻋﻨﺪ اﷲ ﻓﻘﺪ وﺟﺪوا ﻓﻴﻪ اﻧﺴﺠﺎﻣﺎ ﻋﺠﻴﺒًﺎ. وﻻ رﻳﺐ أن ﻟﻬﺬا اﻻﻧﺴﺠﺎم أوﺟﻬًﺎ ﺑﻬﺎ ﻳﺘﺤﻘﻖ وﻣﻮاﺽﻊ ﻓﻴﻬﺎ ﻳﻜﻤﻦ ؛ إذ أن اﻟﻜﻼم اﻹﻟﻬﻲ ﻳﺸﺘﻤﻞ ﻋﻠﻰ :ﻟﻔﻆ ﺡﺎﻣﻞ وﻣﻌﻨﻰ ﺑﻪ ﻗﺎﺋﻢ ورﺑﺎط ﻟﻬﻤﺎ ﻧﺎﻇﻢ ،وآﻞ ذﻟﻚ ﻳﻌﺒﺮ ﻋﻦ اﻟﺤﻖ اﻟﻤﺒﻴﻦ واﻟﺼﺪق اﻟﻤﻄﻠﻖ ،وﻟﻤﺎ آﺎن اﻷﻣﺮ آﺬﻟﻚ ﻓﻘﺪ اﺥﺘﻠﻔﺖ وﺟﻬﺎت ﻧﻈﺮ اﻟﺒﺎﺡﺜﻴﻦ ﻓﻲ رﺟﻮع اﻟﻤﺰﻳﺔ ؛ ﻓﺄﺥﺬ آﻞ ﻣﻨﻬﻢ ﺑﻄﺮف ﻳﺒﺤﺚ ﻋﻦ وﺟﻪ اﻹﻋﺠﺎز ﻓﻴﻪ ؛ ﻓﺬهﺐ ﻗﺪاﻣﻰ اﻟﺒﺎﺡﺜﻴﻦ إﻟﻰ ﺗﻠﻤﺲ ذﻟﻚ ﺑﺎﻟﻨﻈﺮ ﻓﻲ ﺡﺴﻦ اﻟﻜﻼم وإﺡﻜﺎم اﻟﺼﻴﻐﺔ وروﻧﻖ اﻷﻟﻔﺎظ وﺟﻤﺎل اﻟﻤﻘﺎﻃﻊ وﺟﺮس اﻟﻤﻔﺮدات وﺗﻼؤم اﻟﺤﺮوف ،وذهﺐ ﺁﺥﺮون إﻟﻰ ﺗﻠﻤﺲ ذﻟﻚ ﻓﻲ ﺟﻤﺎل اﻟﻤﻌﺎﻧﻲ ودﻗﺔ اﻟﺘﻌﺒﻴﺮ وروﻋﺔ اﻟﺪﻻﻻت. وﻟﻤﺎ آﺎن اﻟﻠﻔﻆ ﺟﺴﻢ وروﺡﻪ اﻟﻤﻌﻨﻰ ﻳﻀﻌﻒ ﺑﻀﻌﻔﻪ وﻳﻘﻮى ﺑﻘﻮﺗﻪ وإذا ﻣﺎ ﺽﻌﻒ اﻟﻤﻌﻨﻰ آﺎن ﻟﻠﻔﻆ ﻣﻦ ذﻟﻚ ﺡﻆ واﻓﺮ ؛ ﻓﻘﺪ ذهﺐ ﺁﺥﺮون إﻟﻰ ﺗﻠﻤﺲ ذﻟﻚ ﻓﻲ اﻟﻠﻔﻆ واﻟﻤﻌﻨﻰ آﻠﻴﻬﻤﺎ ،وذهﺒﻮا إﻟﻰ اﻟﻘﻮل ﺑﺎﺱﺘﺤﺎﻟﺔ ﻣﻌﺮﻓﺔ ﻣﻜﺎن اﻟﻔﻀﻞ أو إدراك ﻣﻮﺽﻊ اﻟﻤﺰﻳﺔ ﺑﺎﻟﻨﻈﺮ إﻟﻰ ﻣﺠﺮد اﻟﻤﻌﻨﻰ ،ورأوا أن اﻟﺠﻤﺎل اﻟﻤﻌﺠﺰ ﻻ ﻳﺪرك آﻨﻬﻪ إﻃﻼﻗًﺎ 196
ﺘﻘﺎﺭﻴﺭ ﻭﻤﺭﺍﺠﻌﺎﺕ
ﻗﺭﺍﺀﺓ ﻓﻲ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻟﻘﺭﺁﻨﻴﺔ
وﻻ ﻳﻌﺮف ﺱﺮﻩ إﻻ ﻋﻨﺪ اﻟﻨﻈﺮ ﻓﻲ ارﺗﺒﺎط اﻟﺠﺰﺋﻴﺎت ،ﻓﺎﻟﻤﺰﻳﺔ اﻟﻈﺎهﺮة واﻟﻔﻀﻴﻠﺔ اﻟﺒﺎهﺮة ﻓﻲ اﻟﻘﺮﺁن -ﻋﻨﺪهﻢ -إﻧﻤﺎ ﺗﺮﺟﻊ إﻟﻰ ارﺗﺒﺎط اﻟﻜﻠﻢ وﺗﻨﺎﺱﻖ اﻟﺪﻻﻻت ﻓﻴﻬﺎ. وﻟﻘﺪ ارﺗﻜﺰت دراﺱﺔ آﻞ ﻣﻦ اﻟﺒﺎﺡﺜﻴﻦ ﻋﻠﻰ ﻣﺬهﺒﻪ اﻟﻌﻘﺪي وﻣﺎ ﻳﻔﻀﻲ إﻟﻴﻪ ﻣﻦ ﻣﻨﻬﺠﻴﺔ ﻓﻲ دراﺱﺔ اﻹﻋﺠﺎز ؛ إذ آﺎن ﻟﻸﺷﺎﻋﺮة ﻃﺮﻳﻘﺘﻬﻢ وﻟﻠﻤﻌﺘﺰﻟﺔ ﻃﺮﻳﻘﺘﻬﻢ آﺬﻟﻚ. وﻟﻤﺎ آﺎن اﻷﻣﺮ آﺬﻟﻚ ﻓﺈﻧﻚ ﺗﺠﺪ ﻓﻲ اﻟﺘﺮاث اﻹﺱﻼﻣﻲ آﺜﻴﺮًا ﻣﻦ اﻟﻤﺼﻨﻔﺎت ﻗﺪ ﺗﻨﺎوﻟﺖ إﻋﺠﺎز اﻟﻘﺮﺁن ﻣﻦ هﺬﻩ اﻟﻮﺟﻮﻩ ﻣﻨﺬ ﻣﻄﻠﻊ اﻟﻘﺮن اﻟﺜﺎﻟﺚ اﻟﻬﺠﺮي ﺡﻴﺚ آﺘﺐ أﺑﻮ ﻋﺒﻴﺪة ﻣﻌﻤﺮ ﺑﻦ اﻟﻤﺜﻨﻰ اﻟﻤﺘﻮﻓﻰ ﺱﻨﺔ 211هـ آﺘﺎﺑﻪ ”ﻤﺠﺎﺯ ﺍﻟﻘﺭﺁﻥ“ ﺙﻢ اﻗﺘﻔﻰ أﺙﺮﻩ آﺜﻴﺮ ﻣﻦ اﻟﻌﻠﻤﺎء ﺡﻴﺚ أﻟﻒ اﺑﻦ ﻗﺘﻴﺒﺔ اﻟﻤﺘﻮﻓﻰ ﺱﻨﺔ 213هـ آﺘﺎﺑﻪ ”ﺘﺄﻭﻴل ﻤﺸﻜل ﺍﻟﻘﺭﺁﻥ“ وآﺘﺐ ﻋﻤﺮو ﺑﻦ ﺑﺤﺮ اﻟﺠﺎﺡﻆ اﻟﻤﺘﻮﻓﻰ 255هـ آﺘﺎﺑﻪ ”ﺍﻟﺒﺭﻫﺎﻥ ﻓﻲ ﻭﺠﻭ ﺍﻟﺒﻴﺎﻥ“ وآﺘﺐ اﻟﺮﻣﺎﻧﻲ اﻟﻤﺘﻮﻓﻰ ﺱﻨﺔ 384هـ ” ﺍﻟﻨﻜﺕ ﻓﻲ ﺇﻋﺠﺎﺯ ﺍﻟﻘﺭﺁﻥ“ وآﺘﺐ اﻟﺒﺎﻗﻼﻧﻲ اﻟﻤﺘﻮﻓﻰ ﺱﻨﺔ 403هـ ”ﺇﻋﺠﺎﺯ ﺍﻟﻘﺭﺁﻥ“ .وﻓﻰ اﻟﻘﺮن اﻟﺨﺎﻣﺲ -ﺗﺤﺪﻳﺪا -ﻧﻀﺠﺖ دراﺱﺔ اﻹﻋﺠﺎز إذ أﺥﺬ اﻟﻌﻠﻤﺎء ﻳﺘﺠﻬﻮن إﻟﻰ ﺗﺤﺪﻳﺪ اﻟﻤﻔﺎهﻴﻢ اﻟﺒﻴﺎﻧﻴﺔ ﺑﻌﺪ ذﻟﻚ اﻟﺘﻌﻤﻴﻢ اﻟﺬي آﺎن ﻳﻐﻠﺐ ﻋﻠﻰ أﺱﻠﻮب اﻟﺘﻔﻜﻴﺮ ﻓﻴﻤﺎ ﻗﺒﻞ ،وﻗﺪ ﻇﻬﺮ ﻓﻲ هﺬا اﻟﻘﺮن اﻹﻣﺎم ﻋﺒﺪ اﻟﻘﺎهﺮ اﻟﺠﺮﺟﺎﻧﻲ اﻟﻤﺘﻮﻓﻰ ﺱﻨﺔ 481هـ ﺑﻜﺘﺎﺑﻪ ”ﺩﻻ ل ﺍﻹﻋﺠﺎﺯ“ وهﻮ ﺹﺎﺡﺐ ﻧﻈﺮﻳﺔ اﻟﻨﻈﻢ اﻟﺸﻬﻴﺮة وﻗﺪ ﻃﺒﻖ اﻹﻣﺎم اﻟﺰﻣﺨﺸﺮى ﺹﺎﺡﺐ ”ﺍﻟﻜﺸﺎﻑ“ ﻣﻨﻬﺠﻪ هﺬا ،وﻟﻢ ﻳﻘﺘﺼﺮ ﺗﺄﺙﻴﺮ ﻋﺒﺪ اﻟﻘﺎهﺮ ﻋﻠﻰ اﻹﻣﺎم اﻟﺰﻣﺨﺸﺮي ﻓﺤﺴﺐ؛ ﺑﻞ دار ﻓﻲ ﻓﻠﻜﻪ آﺜﻴﺮ ﻣﻦ اﻟﻌﻠﻤﺎء آﺎﻹﻣﺎم اﻟﺮازي اﻟﺬي آﺘﺐ ﻓﻲ هﺬا اﻟﻤﻀﻤﺎر ” ﻨﻬﺎﻴﺔ ﺍﻹﻴﺠﺎﺯ ﻓﻲ ﺩﺭﺍﻴﺔ ﺍﻹﻋﺠﺎﺯ“ آﻤﺎ ﺱﺎر ﻋﻠﻰ ﻧﻬﺠﻪ اﺑﻦ اﻟﺰﻣﻠﻜﺎﻧﻲ ﺹﺎﺡﺐ آﺘﺎب ”ﺍﻟﺘﺒﻴﺎﻥ ﻓﻲ ﻋﻠﻡ ﺍﻟﺒﻴﺎﻥ ﺍﻟﻤﻁﻠﻊ ﻋﻠﻰ ﺇﻋﺠﺎﺯ ﺍﻟﻘﺭﺁﻥ“ وآﺬﻟﻚ آﺘﺐ اﻟﻌﻠﻮي ”ﺍﻟﻁﺭﺍﺯ ﺍﻟﻤﺘ ﻤﻥ ﻷﺴﺭﺍﺭ ﺍﻟﺒﻼ ﺔ ﻭﻋﻠﻭﻡ ﺤﻘﺎ ﻕ ﺍﻹﻋﺠﺎﺯ“ .
…@ @Zbrí†y@‹bvÇ⁄a@òa‰ ﻟﻢ ﻳﺘﻮﻗﻒ اﻟﺘﺄﻟﻴﻒ ﻓﻲ ﺗﻠﻚ اﻟﺠﻬﺔ اﻟﺒﻴﺎﻧﻴﺔ ﻣﻦ إﻋﺠﺎز اﻟﻘﺮﺁن ﺡﺘﻰ اﻟﻌﺼﺮ اﻟﺤﺪﻳﺚ؛ إذ أﻟﻒ ﻣﺼﻄﻔﻰ ﺹﺎدق اﻟﺮاﻓﻌﻲ ”ﺇﻋﺠﺎﺯ ﺍﻟﻘﺭﺁﻥ“ وأﻟﻒ ﺱﻴﺪ ﻗﻄﺐ إﺑﺮاهﻴﻢ ”ﺍﻟﺘﺼﻭﻴﺭ ﺍﻟﻔﻨﻲ ﻓﻲ ﺍﻟﻘﺭﺁﻥ“ وأﻟﻔﺖ اﻟﺪآﺘﻮرة ﻋﺎﺋﺸﺔ ﻋﺒﺪ اﻟﺮﺡﻤﻦ ﺑﻨﺖ اﻟﺸﺎﻃﺊ ”ﺍﻟﺘﻔﺴﻴﺭ ﺍﻟﺒﻴﺎﻨﻲ“. 197
ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﺃ .ﺠﻤﺎل ﺍﻟﺩﻴﻥ ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺸﺭﻴﻑ
وﻟﻢ ﺗﻘﺘﺼﺮ دراﺱﺔ اﻹﻋﺠﺎز -ﻓﻲ هﺬا اﻟﻌﺼﺮ -ﻋﻠﻰ اﻟﺠﺎﻧﺐ اﻟﺠﻤﺎﻟﻲ ﺑﻞ ﺗﻌﺪﺗﻪ إﻟﻰ ﺟﻮاﻧﺐ أﺥﺮى آﺎﻟﻌﻠﻮم اﻟﻄﺒﻴﻌﻴﺔ ،ﻓﻠﻘﺪ آﺘﺐ ﺑﻌﺾ اﻟﻌﻠﻤﺎء ﻓﻲ إﻃﺎر اﻟﺰراﻋﺔ واﻟﻄﺐ واﻟﺒﻴﻄﺮة واﻟﺠﻴﻮﻟﻮﺟﻴﺎ واﻟﻔﻠﻚ وﻋﻠﻮم اﻟﺒﺤﺎر وﻏﻴﺮهﺎ ؛ وذﻟﻚ ﻟﺒﻴﺎن إﻋﺠﺎز اﻟﻘﺮﺁن ﻓﻲ ﺗﻠﻚ اﻟﺠﻮاﻧﺐ ودﻗﺔ ﺗﻌﺒﻴﺮﻩ ﻋﻦ آﺸﻮﻓﺎت ﻋﻠﻤﻴﺔ وﺡﻘﺎﺋﻖ ﻃﺒﻴﻌﻴﺔ ﻟﻢ ﺗﺪرك إﻻ ﺡﺪﻳﺜًﺎ ، إﻻ أن دراﺱﺔ اﻹﻋﺠﺎز اﻟﻤﺘﻌﻠﻘﺔ ﺑﺎﻟﻌﻠﻮم اﻟﺤﺪﻳﺜﺔ ﻟﻢ ﺗﺄﺥﺬ إﻃﺎرًا ﻣﻨﻬﺠﻴًﺎ ﻳﺠﻤﻌﻬﺎ ﻓﻲ ﻼ ﻣﻮﺽﻌﻴًﺎ ﺟﺰﺋﻴًﺎ ﻟﺒﻴﺎن ﻣﺎ ورد ﻓﻲ اﻵﻳﺔ ﻣﻦ إﻋﺠﺎز ﻧﺴﻖ واﺡﺪ ؛ ﺑﻞ اﺗﺨﺬت ﺷﻜ ً ﻋﻠﻤﻲ ؛ وﻟﻜﻦ دراﺱﺔ ﻣﺎﻟﻚ ﺑﻦ ﻧﺒﻲ ﻓﻲ هﺬا اﻟﻜﺘﺎب -اﻟﺬي ﻧﺤﻦ ﺑﺼﺪدﻩ -ﻗﺪ اﺗﺨﺬت ﻣﻨﻬﺠًﺎ ﻳﺴﺘﻤﺪ أﺹﻮﻟﻪ ﻣﻦ ﺗﺄﻣﻞ ﻃﻮﻳﻞ ﻓﻲ أﻣﻮر ﻣﺘﻌﻠﻘﺔ ﺑﻌﻠﻮم ﺷﺘﻰ :ﻓﻘﺪ ﺗﺄﻣﻞ ﻓﻲ ﻃﺒﻴﻌﺔ اﻟﻨﻔﺲ اﻹﻧﺴﺎﻧﻴﺔ وﻓﻲ ﻏﺮﻳﺰة اﻟﺘﺪﻳﻦ ﻓﻲ ﻓﻄﺮة اﻹﻧﺴﺎن وﻓﻲ ﺗﺎرﻳﺦ اﻟﻤﺬاهﺐ واﻟﻌﻘﺎﺋﺪ وﻓﻲ ﺥﺼﺎﺋﺺ اﻟﻨﺒﻮة وﺥﺼﺎﺋﺺ اﻟﻘﺮﺁن ؛ ﻟﺬﻟﻚ ﻳﻘﻮل ﻣﺤﻤﻮد ﻣﺤﻤﺪ ﺷﺎآﺮ ﻋﻦ هﺬا اﻟﻜﺘﺎب ” ﻫﻭ ﻨﻬ ﻤﺴﺘﻘل ﺃﺤﺴﺒﻪ ﻟﻡ ﻴﺴﺒﻘﻪ ﻜﺘﺎ ﻤ ﻠﻪ ﻤﻥ ﻗﺒل ﻭﻫﻭ ﻤﻨﻬ ﻤﺘﻜﺎﻤل )(1 ﻴﻔﺴﺭ ﺘﻁﺒﻴﻕ ﺃﺼﻭﻟﻪ “
…@ @†îyìnÛa@áÜÇë@‹bvÇ⁄a@´i@ã@åia@òa‰ ذآﺮ اﺑﻦ ﻧﺒﻲ أن ﻣﻦ دواﻋﻲ ﺗﺄﻟﻴﻔﻪ ﻟﻬﺬا اﻟﻜﺘﺎب داع ﻳﺘﻌﻠﻖ ﺑﺘﻄﻮﻳﺮ اﻟﻨﻈﺮ إﻟﻰ ﻣﺸﻜﻠﺔ ”ﺍﻹﻋﺠﺎﺯ ﺍﻟﻘﺭﺁﻨﻲ“ .وﻻﺷﻚ أن اﻟﻘﺮﺁن ﻣﻌﺠﺰ ﻣﻦ آﺎﻓﺔ اﻟﻮﺟﻮﻩ وﻣﺘﻌﺎل ﻋﻦ ﻗﺪرات اﻟﺒﺸﺮ ﻓﻲ آﻞ اﻟﺠﻮاﻧﺐ ،ورﻏﻢ أن ﻣﺎﻟﻜ ًﺎ ﻗﺪ ﺗﻨﺎول ﺷﺨﺼﻴﺔ اﻟﺮﺱﻮل e ﻓﺄﺱﻬﺐ ؛ إﻻ أﻧﻪ ﻗﺼﺪ ﺑﺬﻟﻚ أن ﻳﻔﻚ اﻻرﺗﺒﺎط ﺑﻴﻦ ذات ﻣﺤﻤﺪ وﺑﻴﻦ اﻟﻨﺺ اﻟﻘﺮﺁﻧﻲ ﻧﺎﻓﻴًﺎ أن ﻳﻜﻮن اﻟﻘﺮﺁن ﻣﻨﺒﻌﺜًﺎ ﻣﻦ داﺥﻞ ﻧﻔﺴﻪ ،وهﻨﺎك ﻧﻘﻄﺔ ﻣﻬﻤﺔ -ﻓﻲ هﺬا اﻟﻤﻀﻤﺎر وهﻰ أن ﻣﺎﻟﻜًﺎ ﻗﺪ أﻟﻒ هﺬا اﻟﻜﺘﺎب ﺑﺎﻟﻔﺮﻧﺴﻴﺔ آﺄﻧﻤﺎ ﻗﺼﺪ ﺑﻪ ﻏﻴﺮ اﻟﻤﺴﻠﻤﻴﻦ ﻣﺜﺒﺘًﺎ ﻟﻬﻢ ﻣﻨﻄﻘﻴًﺎ -أن اﻟﻘﺮﺁن ﻣﻨﺰل ﻣﻦ رب اﻟﻌﺎﻟﻤﻴﻦ ﺥﻼﻓًﺎ ﻟﻤﺎ ادﻋﻰ اﻟﻤﺴﺘﺸﺮﻗﻮن اﻟﺬﻳﻦزﻋﻤﻮا اﻧﻪ ﻣﻦ اﻓﺘﺮاء ﻣﺤﻤﺪ ،ورﻏﻢ آﻞ ذﻟﻚ ﻓﻘﺪ ﺗﺤﺪث ﻣﺎﻟﻚ ﻋﻦ اﻟﻘﺮﺁن -ﻓﻲ ذاﺗﻪ ) (1اﻧﻈﺮ ﺗﻘﺪﻳﻤﻪ ﻟﻠﻜﺘﺎب ﺑﺎﺱﻢ ) ﻓﺼﻞ ﻓﻲ إﻋﺠﺎز اﻟﻘﺮﺁن ( ص 7ط 3اﻹﺗﺤﺎد اﻹﺱﻼﻣﻲ اﻟﻌﺎﻟﻤﻲ 1983 198
ﺘﻘﺎﺭﻴﺭ ﻭﻤﺭﺍﺠﻌﺎﺕ
ﻗﺭﺍﺀﺓ ﻓﻲ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻟﻘﺭﺁﻨﻴﺔ
آﺜﻴﺮًا ﻓﻲ ﺁﺥﺮ آﺘﺎﺑﻪ ﻓﺘﻨﺎول ﺥﺼﺎﺋﺼﻪ اﻟﻈﺎهﺮﻳﺔ وﻣﻮﺽﻮﻋﺎﺗﻪ اﻟﺘﻲ ﻻ ﻳﻤﻜﻦ أنﺗﺘﺄﺗﻲ ﻟﺒﺸﺮ ﺑﺤﺎل. ورﻏﻢ أن ﻃﺎﺋﻔﺔ ﻣﻦ اﻟﻤﺘﻜﻠﻤﻴﻦ ﻗﺪ ﺗﺤﺪﺙﻮا ﻋﻦ إﻋﺠﺎز اﻟﻘــﺮﺁن ﻣﻦ ﺡﻴـﺚ إﺥﺒﺎرﻩ ﺑﺎﻟﻐﻴﺐ -وهﻮ أﻣﺮ ﺥﺎرج اﻟﻨﺺ -إﻻ أن ﻣﺤﻤﻮد ﺷﺎآﺮ ﻗﺪ ﺡﺪد إﻃﺎرًا ﺑﻼﻏﻴًﺎ ﻟﻺﻋﺠﺎز ﺡﺎآﻢ إﻟﻴﻪ هﺬا اﻟﻜﺘﺎب ؛ ﻓﺬهﺐ إﻟﻰ أن اﻟﺘﺤﺪي إﻧﻤﺎ آﺎن ﺑﻠﻔﻆ اﻟﻘﺮﺁن وﻧﻈﻤﻪ وﺑﻴﺎﻧﻪ ﻻ ﺑﺸﻲء ﻏﻴﺮ ذﻟﻚ ،ﻓﻤﺎ هﻮ ﺑﺘﺤﺪ ﺑﺎﻹﺥﺒﺎر ﺑﺎﻟﻐﻴﺐ اﻟﻤﻜﻨﻮن وﻻ ﺑﺎﻟﻐﻴﺐ اﻟﺬي ﻳﺄﺗﻲ ﺗﺼﺪﻳﻘﻪ ﺑﻌﺪ دهﺮ ﻣﻦ ﺗﻨﺰﻳﻠﻪ وﻻ ﺑﻌﻠﻢ ﻣﺎ ﻻﻳﺪرآﻪ ﻋﻠﻢ اﻟﻤﺨﺎﻃﺒﻴﻦ ﺑﻪ ﻣﻦ اﻟﻌﺮب ،وﻻ ﺑﺸﻲء ﻣﻦ اﻟﻤﻌﺎﻧﻲ ﻣﻤﺎ ﻻ ﻳﺘﺼﻞ ﺑﺎﻟﻨﻈﻢ واﻟﺒﻴﺎن. وأوﺽﺢ أن ﻣﺎ ﻓﻲ اﻟﻘﺮﺁن ﻣﻦ ﻣﻜﻨﻮن اﻟﻐﻴﺐ وﻣﻦ دﻗﺎﺋﻖ اﻟﺘﺸﺮﻳﻊ وﻣﻦ ﻋﺠﺎﺋﺐ ﺁﻳﺎت اﷲ ﻓﻲ ﺥﻠﻘﻪ ؛ آﻞ ذﻟﻚ ﺑﻤﻌﺰل ﻋﻦ هﺬا اﻟﺘﺤﺪي اﻟﻤﻔﻀﻲ إﻟﻰ اﻹﻋﺠﺎز ؛ وإن ﻼ ﻋﻠﻰ أﻧﻪ ﻣﻦ ﻋﻨﺪ اﷲ ﺗﻌﺎﻟﻰ ،وﻟﻜﻨﻪ ﻻ ﻳﺪل ﻋﻠﻰ أن آﺎن ﻣﺎ ﻓﻴﻪ ﻣﻦ ذﻟﻚ ﻳﻌﺪ دﻟﻴ ً ﻟﻔﻈﻪ وﺑﻴﺎﻧﻪ ﻣﺒﺎﻳﻦ ﻟﻨﻈﻢ آﻼم اﻟﺒﺸﺮ وﺑﻴﺎﻧﻬﻢ ؛ وأﻧﻪ ﺑﻬﺬﻩ اﻟﻤﺒﺎﻳﻨﺔ آﻼم رب اﻟﻌﺎﻟﻤﻴﻦ ﻻ آﻼم ﺑﺸﺮ ﺥﻠﻘﻬﻢ. ﻓﺎﻟﻘﺮﺁن هﻮ اﻟﺒﺮهﺎن اﻟﻘﺎﻃﻊ ﻋﻠﻰ ﺹﺤﺔ اﻟﻨﺒﻮة ؛ أﻣﺎ ﺹﺤﺔ اﻟﻨﺒﻮة ﻓﻠﻴﺴﺖ ﺑﺮهﺎﻧًﺎ ﻋﻠﻰ إﻋﺠﺎز اﻟﻘﺮﺁن ،وﻟﻴﺲ ﺗﺄﻟﻴﻒ ﻣﺎﻟﻚ هﺬا -ﻋﻨﺪ ﺷﺎآﺮ -ﻣﺤﺎوﻟﺔ ﻟﻮﺽﻊ ﻗﻮاﻋﺪ ﻓﻲ ﻻ ﻋﻠﻢ ”ﺇﻋﺠﺎﺯ ﺍﻟﻘﺭﺁﻥ“ ﻣﻦ اﻟﻮﺟﻪ اﻟﺬي ﻳﻜﻮن ﺑﻪ اﻟﻘﺮﺁن ﻣﻌﺠﺰًا ،ﻓﻘﺪ آﺎن ﻣﻨﻬﺠﻪ دا ً أوﺽﺢ اﻟﺪﻻﻟﺔ ﻋﻠﻰ أﻧﻪ إﻧﻤﺎ ﻋﻨﻲ ﺑﺈﺙﺒﺎت ﺹﺤﺔ اﻟﻨﺒﻮة وﺑﺼﺪق دﻟﻴﻞ اﻟﻮﺡﻲ ؛ وﻟﻴﺲ هﺬا هﻮ إﻋﺠﺎز اﻟﻘﺮﺁن ﺑﺤﺎل ،ﻟﺬﻟﻚ ﻓﻘﺪ ﺑﻘﻲ اﻹﻋﺠﺎز -ﺑﻬﺬا اﻟﻤﻔﻬﻮم اﻟﺬي ﺡﺪدﻩ - ﺥﺎرج هﺬا اﻟﻜﺘﺎب ،ﺑﻞ أن ﺗﺄﻟﻴﻒ ﻣﺎﻟﻚ هﺬا أﻗﺮب إﻟﻰ ﻋﻠﻢ اﻟﺘﻮﺡﻴﺪ ﻣﻨﻪ إﻟﻰ إﻋﺠﺎز اﻟﻘﺮﺁن. وﻟﻜﻦ ﻳﺒﺪو أن ﻣﺎﻟﻜًﺎ ﻗﺪ ﻧﻈﺮ إﻟﻰ اﻷﻣﺮ ﻣﻦ وﺟﻬﺔ أﺥﺮى ﻏﻴﺮ اﻟﺘﻲ ﻧﻈﺮ ﻣﻨﻬﺎ ﺷﺎآﺮ ؛ وذﻟﻚ ﺑﺎﻟﻨﻈﺮ إﻟﻰ اﻷﺱﺒﺎب اﻟﺘﻲ ﺡﺪدت اﻟﻤﻨﻬﺞ اﻟﻤﺘﺒﻊ ﻓﻲ دراﺱﺘﻪ -إذ أﻧﻪ ﻧﻈﺮ إﻟﻰ اﻟﻘﺮﺁن ﻓﻲ ﺽﻮء اﻟﺮﺱﺎﻻت اﻟﺴﺎﺑﻘﺔ وﻧﻈﺮ إﻟﻰ اﻹﻋﺠﺎز ﻣﻦ ذات اﻟﺰاوﻳﺔ أي ﻣﻦ ﺥﻼل إدراك اﻟﺒﺸﺮ ﻟﺤﺠﺔ اﻟﺪﻳﻦ ﻋﺎﻣﺔ وإدراك اﻟﻤﺴﻠﻢ ﻟﺤﺠﺔ اﻹﺱﻼم ﺥﺎﺹﺔ ، ﻓﺮاﺟﻊ اﻟﻘﻀﻴﺔ ﻓﻲ ﺽﻮء ﺗﺎرﻳﺦ اﻷدﻳﺎن. 199
ﺃ .ﺠﻤﺎل ﺍﻟﺩﻴﻥ ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺸﺭﻴﻑ
ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
وﻟﻤﺎ آﺎن اﻹﻋﺠﺎز ﺹﻔﺔ ﻣﻼزﻣﺔ ﻟﻠﻘﺮﺁن ﻓﻘﺪ أدرآﻬﺎ اﻟﻌﺮﺑﻲ ﻓﻲ اﻟﺠﺎهﻠﻴﺔ ﺑﺬوﻗﻪ اﻟﻔﻄﺮي وأدرآﻬﺎ اﻟﻌﺒﺎﺱﻲ ﺑﺈﻣﻜﺎﻧﺎﺗﻪ اﻟﻠﻐﻮﻳﺔ ،وﻟﻜﻦ ﻣﺴﻠﻢ اﻟﻴﻮم ﻻ ﻳﻤﻠﻚ آﻼ اﻟﺼﻔﺘﻴﻦ ؛ ﻟﺬﻟﻚ ﻓﻬﻮ ﻣﻀﻄﺮ ﻟﺘﻨﺎول اﻹﻋﺠﺎز ﺑﺼﻮرة أﺥﺮى ووﺱﺎﺋﻞ أﺥﺮى آﻤﺎ ﻓﻌﻞ ﻣﺎﻟﻚ ﻧﻔﺴﻪ .
@ @Zã@åia@†äÇ@òîãeŠÔÛa@ñŠçbÄÛa@âìèÐß ﺍﻟﺤﺩ
ﺍﻟﺫﻱ ﻴﺘﻜﺭﺭ ﻓﻲ ﻨﻔﺱ ﺍﻟﻅﺭﻭﻑ ﻤﻊ ﻨﻔﺱ
ﻳﻌﺮف ﻣﺎﻟﻚ ﺑﻦ ﻧﺒﻲ اﻟﻈﺎهﺮة ﺑﺄﻧﻬﺎ ” : ﺍﻟﻨﺘﺎ “) (1وﻻ ﺷﻚ أن ﺗﻜﺮار اﻟﺸﻲء ﻓﻲ ﻇﺮوف ﻣﻌﻴﻨﺔ ﻣﺘﻤﺎﺙﻠﺔ إﻧﻤﺎ ﻳﺪل دﻻﻟﺔ واﺽﺤﺔ ﻻ ﻟﺒﺲ ﻓﻴﻬﺎ وﻻ إﺑﻬﺎم ﻋﻠﻰ ﺹﺤﺘﻪ وﺙﺒﻮﺗﻪ ؛ أي أن اﻧﺘﻈﺎم ﺱﻮاﺑﻖ ذﻟﻚ اﻟﺸﻲء ﻓﻲ ﺱﻠﺴﻠﺔ ﻣﻌﻴﻨﺔ أﻣﺮ ﻳﺪﻋﻢ ﺡﻘﻴﻘﺘﻪ آﻈﺎهﺮة ﺑﺎﻟﻤﻌﻨﻰ اﻟﺬي ﻳﺴﺒﻘﻪ اﻟﺘﺤﺪﻳﺪ اﻟﻌﻠﻤﻲ ﻋﻠﻰ هﺬﻩ اﻟﻜﻠﻤﺔ ،وﻻ ﺷﻚ أن دراﺱﺔ ﻣﺎﻟﻚ هﺬﻩ آﻤﺎ ﺗﺒﺪو ﻣﻦ ﻋﻨﻮان هﺬا اﻟﻜﺘﺎب -اﻟﺬي ﻧﺤﻦ ﺑﺼﺪد ﻋﺮﺽﻪ -إﻧﻤﺎ ﺗﻨﺼﺐ ﻋﻠﻰ اﻟﻘﺮﺁن اﻟﻌﻈﻴﻢ ﻣﻦ ﺟﻬﺔ آﻮﻧﻪ ﻇﺎهﺮة ؛ وﻟﺬﻟﻚ ﻓﺈن اﺹﻄﻼح ”ﻅﺎﻫﺭﺓ ﻗﺭﺁﻨﻴﺔ“ ﺑﺎﻟﻤﻌﻨﻰ اﻟﺬي ﻓﺼﻠﻨﺎ ﺁﻧﻔًﺎ -ﻳﺤﻤﻞ ﻓﻲ ﻣﺪﻟﻮﻟﻪ إﺷﺎرة ﺥﻔﻴﺔ إﻟﻰ اﻟﺘﻜﺮار ؛ وﻷﺟﻞ ذﻟﻚ ﻓﺈن ﻣﺎﻟﻜ ًﺎ ﻗﺪ اﺱﺘﺪل ﺑﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ }:ﻗل ﻤﺎ ﻜﻨﺕ ﺒﺩﻋﹰﺎ ﻤﻥ ﺍﻟﺭﺴل { ] اﻷﺡﻘﺎف [ 9:وذﻟﻚ ﻟﺘﺄآﻴﺪ ﻣﺎ ذهﺐ إﻟﻴﻪ ﻣﻦ اﻋﺘﺒﺎر اﻟﻘﺮﺁن ﻇﺎهﺮة ﻳﻨﻄﺒﻖ ﻋﻠﻴﻬﺎ ﻣﺎ ﻳﻨﻄﺒﻖ ﻋﻠﻰ هﺬا اﻟﻤﻔﻬﻮم ﻣﻦ دﻻﻻت ؛ وﻟﺬﻟﻚ ﻓﺈن هﺬا اﻟﻤﻔﻬﻮم ﻳﺤﻤﻞ ﻓﻴﻤﺎ ﻳﺤﻤﻞ رﺑﻄًﺎ واﺽﺤًﺎ ﺑﻴﻦ اﻟﺮﺱﻞ واﻟﺮﺱﺎﻻت ﻓﻲ آﺎﻓﺔ اﻟﻌﺼﻮر اﻟﻤﺘﺘﺎﻟﻴﺔ وﻓﻲ ﻣﺨﺘﻠﻒ اﻷزﻣﺎن اﻟﻤﺘﻌﺎﻗﺒﺔ ،وﻟﻤﺎ آﺎن اﻷﻣﺮ آﺬﻟﻚ ﻓﺈن اﻟﺪﻋﻮة اﻟﻤﺤﻤﺪﻳﺔ ﻳﺠﺮي ﻋﻠﻴﻬﺎ -أﻣﺎم اﻟﻌﻘﻞ -ﻣﺎ ﻳﺠﺮي ﻋﻠﻰ ﺗﻠﻚ اﻟﺮﺱﺎﻻت اﻟﺴﻤﺎوﻳﺔ اﻟﺴﺎﺑﻘﺔ ؛ وﺑﻨﺎء ﻋﻠﻰ هﺬا ﻳﺼﺢ أﻣﺮان: اﻷول :هﻮ أﻧﻪ ﻳﻤﻜﻦ دراﺱﺔ اﻟﺮﺱﺎﻟﺔ اﻟﻤﺤﻤﺪﻳﺔ ﻓﻲ ﺽﻮء ﻣﺎ ﺱﺒﻘﻬﺎ ﻣﻦ اﻟﺮﺱﺎﻻت ؛ ذﻟﻚ ﻷن ﺡﻜﻢ اﻟﻌﺎم ﻳﻨﻄﺒﻖ ﻋﻠﻰ اﻟﺨﺎص ﻗﻴﺎﺱًﺎ. اﻟﺜﺎﻧﻲ :هﻮ أﻧﻪ ﻳﻤﻜﻦ دراﺱﺔ اﻟﺮﺱﺎﻻت اﻟﺴﺎﺑﻘﺔ ﻓﻲ ﺽﻮء رﺱﺎﻟﺔ ﻣﺤﻤﺪ eﺑﻨﺎء ﻋﻠﻰ ﻗﺎﻋﺪة أن ﺡﻜﻢ اﻟﺨﺎص ﻳﻨﻄﺒﻖ ﻋﻠﻰ اﻟﻌﺎم اﺱﺘﻨﺒﺎﻃًﺎ ) (1اﻟﻈﺎهﺮة اﻟﻘﺮﺁﻧﻴﺔ :ﻣﺎﻟﻚ ﺑﻨﻲ ﻧﺒﻲ ص 66 200
ﺘﻘﺎﺭﻴﺭ ﻭﻤﺭﺍﺠﻌﺎﺕ
ﻗﺭﺍﺀﺓ ﻓﻲ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻟﻘﺭﺁﻨﻴﺔ
@ @ZlbnØÛa@ÑîÛdm@åß@ŠÌÛa إن اﻟﻔﻜﺮة اﻟﺘﻲ ﺱﺎﻗﺖ ﻣﺎﻟﻜًﺎ إﻟﻰ هﺬﻩ اﻟﺪراﺱﺔ ﻓﺂﻣﻦ ﺑﻀﺮورة ﺑﺬل ﻣﺎ ﻳﺴﺘﻄﻴﻊ ﻣﻦ اﻟﺠﻬﺪ ﻓﻲ ﺱﺒﻴﻞ ﺗﺤﻘﻴﻘﻬﺎ -آﻤﺎ ذآﺮ -ﻟﻬﻲ اﻻهﺘﻤﺎم اﻟﺠﻢ ﺑﺘﺤﻘﻴﻖ ﻣﻨﻬﺞ ﺗﺤﻠﻴﻠﻲ ﻓﻲ دراﺱﺔ اﻟﻈﺎهﺮة اﻟﻘﺮﺁﻧﻴﺔ .وهﺬﻩ اﻟﻤﻬﻤﺔ اﻟﺘﻲ ﺷﻤﺮ ﻟﻬﺎ ﻋﻦ ﺱﺎﻋﺪ اﻟﺠﺪ ﻓﺄﺥﺮج ﻣﺎ ﻻ وﺙﻴﻘًﺎ أﺥﺮج ﻣﻦ ﻧﺎﺽﺞ أﻓﻜﺎرﻩ إﻧﻤﺎ ﺗﺮﺟﻊ إﻟﻰ دواع ﻣﺨﺘﻠﻔﺔ ﻳﺘﺼﻞ ﺑﻌﻀﻬﺎ اﺗﺼﺎ ً ﺑﺎﻟﺘﻄﻮر اﻟﺜﻘﺎﻓﻲ اﻟﺬي ﺡﺪث ﻓﻲ اﻟﻌﺎﻟﻢ اﻹﺱﻼﻣﻲ ﺑﺼﻮرة ﻋﺎﻣﺔ ؛ وﺑﻌﻀﻬﺎ ﻳﺮﺗﺒﻂ ارﺗﺒﺎﻃًﺎ ﻗﻮﻳًﺎ ﺑﺘﻄﻮر اﻟﻨﻈﺮ ﻓﻲ ﻣﺸﻜﻠﺔ اﻹﻋﺠﺎز اﻟﻘﺮﺁﻧﻲ ،وﺗﻔﺼﻴﻞ ذﻟﻚ آﺎﻵﺗﻲ:
@ @ZòbnÛa@lbjþa@Zü ëc ﻻ رﻳﺐ أن اﻟﺘﻄﻮر اﻟﺜﻘﺎﻓﻲ ﻓﻲ اﻟﻌﺎﻟﻢ اﻹﺱﻼﻣﻲ ﻳﻤﺮ ﺑﻤﻨﻌﻄﻒ ﺥﻄﻴﺮ ؛ وهﺬﻩ ﺡﻘﻴﻘﺔ ﻻ ﺗﻘﺒﻞ اﻟﺠﺪل وﻻ ﻳﻤﺎرى ﻓﻴﻬﺎ أﺡﺪ ؛ وذﻟﻚ ﻷن اﻟﻌﺎﻟﻢ اﻹﺱﻼﻣﻲ ﻳﺘﻠﻘﻰ أﻓﻜﺎرﻩ واﺗﺠﺎهﺎﺗﻪ ﻣﻦ اﻟﺜﻘﺎﻓﺔ اﻟﻐﺮﺑﻴﺔ ؛ وﻻ رﻳﺐ أﻳﻀًﺎ أن اﻻﺱﺘﺸﺮاق ﻗﺪ أوﻏﻞ ﻓﻲ اﻟﺤﻴﺎة اﻟﻌﻘﻠﻴﺔ ﻟﻪ أﻳﻤﺎ إﻳﻐﺎل ﻣﺤﺪدًا ﺑﺬﻟﻚ اﺗﺠﺎهﻪ اﻟﺘﺎرﻳﺨﻲ إﻟﻰ درﺟﺔ آﺒﻴﺮة ؛ وذﻟﻚ هﻮ ﺟﻮهﺮ اﻷزﻣﺔ . وإن أﺹﺪق دﻟﻴﻞ ﻋﻠﻰ ذﻟﻚ ﻟﻬﻮ اﻟﻔﺮض اﻟﺬي وﺽﻌﻪ اﻟﻤﺴﺘﺸﺮق اﻹﻧﺠﻠﻴﺰي ﻣﺮﺟﻠﻴﻮث ﺱﻨﺔ 1925م واﻟﺬي ﺷﻜﻚ ﺑﻪ ﻓﻲ ﻧﺴﺒﺔ اﻟﺸﻌﺮ اﻟﺠﺎهﻠﻲ ،ﻓﺎﻗﺘﻔﻰ أﺙﺮﻩ ﻓﻲ ذﻟﻚ ﺑﻌﺾ اﻟﻤﺸﺎهﻴﺮ ﻓﻲ اﻟﺜﻘﺎﻓﺔ اﻟﻌﺮﺑﻴﺔ ؛ ﻣﺜﻞ اﻟﺪآﺘﻮر ﻃﻪ ﺡﺴﻴﻦ اﻟﺬي أﺥﺮج آﺘﺎﺑﻪ ” ﺍﻟﺸﻌﺭ ﺍﻟﺠﺎﻫﻠﻲ “ اﻟﺬي ﻧﺸﺮ ﺱﻨﺔ 1926م ﻣﻬﺘﺪﻳًﺎ ﺑﺬﻟﻚ اﻟﻔﺮض ،وهﺬا اﻟﺘﺴﻠﺴﻞ اﻟﺘﺎرﻳﺨﻲ ﻳﻌﺒﺮ ﺟﻠﻴًﺎ ﻋﻦ ﺗﺒﻌﻴﺔ أﻓﻜﺎر ﺑﻌﺾ ﻗﺎدة اﻟﺜﻘﺎﻓﺔ اﻟﻌﺮﺑﻴﺔ اﻟﺤﺪﻳﺜﺔ. وﻣﺎ آﺎن ﻟﻬﺬا اﻟﻔﺮض أن ﻳﺤﺘﻮي ﻋﻠﻰ ﺷﻲء ذي ﺑﺎل أو ﻳﻤﺜﻞ ﺷﻴﺌًﺎ ﺥﻄﻴﺮًا ﻟﻮ ﻟﻢ ﻳﺘﺠﺎوز ﻧﻄﺎق اﻷدب واﻟﺘﺎرﻳﺦ ؛ وﻟﻜﻨﻪ ﻳﺘﻌﺪى ذﻟﻚ ﻟﻴﻨﺴﻒ ﻣﻨﻬﺞ اﻟﺘﻔﺴﻴﺮ اﻟﻘﺪﻳﻢ ﻣﻦ أﺱﺎﺱﻪ ؛ ذﻟﻚ ﻷن هﺬا اﻟﻤﻨﻬﺞ إﻧﻤﺎ ﻳﻘﻮم ﻋﻠﻰ اﺱﺘﻨﺒﺎط اﻟﺪﻻﻻت واﻟﻤﻘﺎرﻧﺔ اﻷﺱﻠﻮﺑﻴﺔ ﻣﻌﺘﻤﺪًا ﻋﻠﻰ اﻟﺸﻌﺮ اﻟﺠﺎهﻠﻲ آﺤﻘﻴﻘﺔ ﻻ ﺗﻘﺒﻞ اﻟﺠﺪل.
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ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﺃ .ﺠﻤﺎل ﺍﻟﺩﻴﻥ ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺸﺭﻴﻑ
وﻻ ﺷﻚ أن ذﻟﻚ ﻻ ﻳﻘﺘﺼﺮ ﻋﻠﻰ ﻣﻨﻬﺞ اﻟﺘﻔﺴﻴﺮ وﺡﺪﻩ ؛ ﺑﻞ ﻳﺘﻌﺪاﻩ إﻟﻰ ﻣﻨﻬﺞ دراﺱﺔ اﻹﻋﺠﺎز أﻳﻀًﺎ ؛ ذﻟﻚ ﻷن هﺬا اﻟﻤﻨﻬﺞ اﻷﺥﻴﺮ ﻳﻘﻮم ﻋﻠﻰ اﻟﺒﺮهﺎن اﻟﻈﺎهﺮ ﻟﺴﻤﻮ آﻼم اﷲ ﺗﻌﺎﻟﻰ ﻣﺴﺘﻨﺪًا ﻋﻠﻰ رواﺋﻊ ذﻟﻚ اﻟﺸﻌﺮ. وهﺬﻩ اﻟﻤﻨﺎهﺞ ﺱﺎﺋﺪة ﻣﺎ زاﻟﺖ ،ورﻏﻢ أن اﻟﻌﻠﻤﺎء ﻣﻦ اﻟﻤﻔﺴﺮﻳﻦ ﻓﻲ اﻟﻌﺼﺮ اﻟﺤﺪﻳﺚ ﻟﻢ ﻳﻐﻔﻠﻮا اﻟﺠﺎﻧﺐ اﻻﺟﺘﻤﺎﻋﻲ واﻟﻨﻔﺴﻲ آﻞ اﻹﻏﻔﺎل ؛ إﻻ أﻧﻬﻢ ﻗﺪ داروا ﻓﻲ ﻼ ﻟﺘﻔﺴﻴﺮهﻢ :ﻓﺎﻟﺸﻴﺦ ﻃﻨﻄﺎوي ﺟﻮهﺮي آﺎن ذات اﻟﻔﻠﻚ اﻟﻘﺪﻳﻢ وﻟﻢ ﻳﺤﺪدوا ﻣﻨﻬﺠًﺎ آﺎﻣ ً ﺗﻔﺴﻴﺮﻩ أﺷﺒﻪ ﻣﺎ ﻳﻜﻮن ﺑﺪاﺋﺮة اﻟﻤﻌﺎرف ؛ وﻟﻢ ﻳﻨﻄﻮ ﻋﻠﻰ أﻗﻞ اهﺘﻤﺎم ﺑﺘﺤﺪﻳﺪ ﻣﻨﻬﺞ ، أﻣﺎ اﻟﺸﻴﺦ ﻣﺤﻤﺪ رﺷﻴﺪ رﺽﺎ ﻓﻘﺪ آﺎن هﻤﻪ أن ﻳﺨﻠﻊ ﻋﻠﻰ اﻟﻤﻨﻬﺞ اﻟﻘﺪﻳﻢ ﺹﺒﻐﺔ ﻋﻘﻞ ﻼ ﺟﻮهﺮﻳًﺎ . ﺟﺪﻳﺪ ؛ وﻟﻢ ﻳﻀﻊ ﻣﻨﻬﺠًﺎ وﻟﻢ ﻳﻌﺪل اﻟﻄﺮﻳﻘﺔ اﻟﻘﺪﻳﻤﺔ ﺗﻌﺪﻳ ً
@ @Zwèä½a@µg@ñ†öbÈÛa@lbjþa@Z@bîãbq إن ﻣﻌﺠﺰة اﻟﻘﺮﺁن اﻟﻌﻈﻴﻢ ﺑﺎﻗﻴﺔ ﻋﻠﻰ وﺟﻪ اﻟﺪهﺮ ﺷﺎهﺪة ﻋﻠﻰ إﻟﻬﻴﺔ اﻟﻤﺼﺪر ؛ إذ ﻻ رﻳﺐ أن اﻟﺒﺸﺮ ﻃﺮًا ﻋﺎﺟﺰون آﻞ اﻟﻌﺠﺰ ﻋﻦ اﻹﺗﻴﺎن ﺑﻤﺜﻠﻪ ؛ وﻟﺬﻟﻚ ﻗﺎل ﺗﻌﺎﻟﻰ } : ﻭﺇﻥ ﻜﻨﺘ ﻡ ﻓﻲ ﺭﻴ ﻤﻤﺎ ﻨﺯﻟﻨﺎ ﻋﻠﻰ ﻋﺒﺩﻨﺎ ﻓﺎﺘﻭﺍ ﺒﺴﻭﺭﺓ ﻤﻥ ﻤ ﻠﻪ { ] اﻟﺒﻘﺮة [ 23 :وﻗﺎل أﻳﻀًﺎ } :ﺃﻡ ﻴﻘﻭﻟﻭﻥ ﺍﻓﺘﺭﺍ ﻗل ﺇﻥ ﺍﻓﺘﺭﻴﺘﻪ ﻓﺎﺘﻭﺍ ﺒﻌﺸﺭ ﺴﻭﺭ ﻤ ﻠﻪ ﻤﻔﺘﺭﻴﺎﺕ { ] هﻮد [ 13 : . وﻟﻘﺪ آﺎن اﻟﺠﺎهﻠﻲ ﻳﺪرك هﺬا اﻹﻋﺠﺎز اﻟﻈﺎهﺮ ﺑﻔﻄﺮﺗﻪ ؛ وﻟﻴﺲ أدل ﻋﻠﻰ ذﻟﻚ ﻣﻤﺎ ورد إﻟﻴﻨﺎ ﻣﻦ ﻗﺼﺔ إﺱﻼم ﻋﻤﺮ ﺑﻦ اﻟﺨﻄﺎب وآﻼم اﻟﻮﻟﻴﺪ ﺑﻦ اﻟﻤﻐﻴﺮة ﻋﻦ اﻟﻘﺮﺁن ،ﺙﻢ ﻓﺎﺽﺖ اﻟﻌﻠﻮم ﻓﻲ اﻟﻌﺼﺮ اﻷﻣﻮي واﻟﻌﺒﺎﺱﻲ ﻓﻠﻢ ﺗﻜﻦ اﻟﻔﻄﺮة وﺡﺪهﺎ هﻲ اﻟﻤﻌﻴﺎر اﻟﺬي ﻳﺪرك ﺑﻪ اﻹﻋﺠﺎز ؛ ﺑﻞ ﻧﺸﺄت ﻣﻨﺎهﺞ ﻋﻠﻤﻴﺔ آﺎﻣﻠﺔ ﻟﺪراﺱﺔ اﻹﻋﺠﺎز ؛ آﻤﺎ ﻧﺮى ذﻟﻚ ﻋﻨﺪ ﻋﺒﺪ اﻟﻘﺎهﺮ اﻟﺠﺮﺟﺎﻧﻲ وﻏﻴﺮﻩ . واﻟﺤﻖ أن اﻹﻋﺠﺎز ﺱﻤﺔ ﻣﻼزﻣﺔ ﻟﻠﻘﺮﺁن ﻻ ﺗﻨﻔﻚ ﻋﻨﻪ ﺑﺤﺎل ؛ وإذا ﻧﻈﺮﻧﺎ إﻟﻰ ذﻟﻚ ﻓﻲ ﺽﻮء اﻟﺮﺱﺎﻻت اﻟﺴﺎﺑﻘﺔ ﻧﺠﺪ أن ﻣﻌﺠﺰة ﻣﻮﺱﻰ ” ﺍﻟﻴﺩ ﻭﺍﻟﻌﺼﺎ “ وﻣﻌﺠﺰة ﻋﻴﺴﻰ ” ﺇﺒﺭﺍ ﺍﻟﻤﺭ ﻰ ﻭﺇﺤﻴﺎ ﺍﻟﻤﻭﺘﻰ “ ﻟﻢ ﺗﻜﻦ ﻣﺘﺼﻠﺔ ﺑﺠﻮهﺮ اﻟﺪﻳﻦ وﻻ ﺑﺘﺸﺮﻳﻌﻪ وإﻧﻤﺎ ﺑﺘﺎرﻳﺨﻪ ؛ إذ أﻧﻬﺎ آﺎﻧﺖ ﻣﺤﺪودة ﺑﺬاك اﻟﺰﻣﺎن اﻟﺬي وﻗﻌﺖ ﻓﻴﻪ ،وهﺬا اﻟﻔﺎرق 202
ﺘﻘﺎﺭﻴﺭ ﻭﻤﺭﺍﺠﻌﺎﺕ
ﻗﺭﺍﺀﺓ ﻓﻲ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻟﻘﺭﺁﻨﻴﺔ
اﻟﺠﻮهﺮي إﻧﻤﺎ ﻳﺮﺟﻊ ﻷﻣﺮﻳﻦ هﻤﺎ :أن ذﻳﻨﻚ اﻟﺪﻳﻨﻴﻦ ﻟﻢ ﻳﺆﻣﺮ أﺗﺒﺎﻋﻬﻤﺎ ﺑﺎﻟﺘﺒﻠﻴﻎ ؛ ﺡﺘﻰ ﻳﻜﻮﻧﻮن ﻣﻌﻨﻴﻴﻦ ﺑﺈﺙﺒﺎت ﺗﻠﻚ اﻟﻤﻌﺠﺰات ﻟﻐﻴﺮهﻢ ،آﻤﺎ أن اﻟﻨﺴﺦ ﻗﺪ اﻋﺘﺮى هﺬﻳﻦ اﻟﺪﻳﻨﻴﻦ ﺑﻌﺪ ذﻟﻚ. أﻣﺎ اﻷﻣﺮ ﻓﻲ اﻟﺪﻳﻦ اﻟﻤﺤﻤﺪي ﻓﺠﺪ ﻣﺨﺘﻠﻒ ﻓﻲ هﺬا اﻟﻤﻀﻤﺎر ؛ إذ أن اﻟﻤﺴﻠﻤﻴﻦ ﻣﻜﻠﻔﻮن ﺑﺘﺒﻠﻴﻎ دﻳﻨﻬﻢ إﻟﻰ ﻏﻴﺮهﻢ ؛ وﻟﺬﻟﻚ ﻓﻬﻢ ﻣﻌﻨﻴﻮن ﺑﺈﺙﺒﺎت إﻋﺠﺎز آﺘﺎﺑﻬﻢ ؛ آﻤﺎ أن دﻳﻨﻬﻢ هﻮ اﻟﺪﻳﻦ اﻟﺨﺎﺗﻢ اﻟﺬي ﻻ ﻳﻨﺘﺴﺦ ﺑﺪﻳﻦ ﺑﻌﺪﻩ ؛ وهﺬا ﻳﻌﻨﻲ اﺱﺘﻤﺮارﻳﺔ إدراك اﻹﻋﺠﺎز ﻟﺪﻳﻬﻢ وإﺙﺒﺎﺗﻪ ﻟﻐﻴﺮهﻢ . وﻟﻜﻦ اﻟﻤﺴﻠﻢ اﻟﻤﻌﺎﺹﺮ ﻻ ﻳﻤﻠﻚ ﻓﻄﺮة اﻟﺠﺎهﻠﻲ وﻻ إﻣﻜﺎﻧﺎت ﻋﺎﻟﻢ اﻟﻠﻐﺔ اﻟﻌﺒﺎﺱﻲ اﻟﺘﻲ ﻳﺪرك ﺑﻬﺎ إﻋﺠﺎز اﻟﻘﺮﺁن ؛ وﻟﻤﺎ آﺎن اﻹﻋﺠﺎز ﺹﻔﺔ ﻣﻼزﻣﺔ ﻟﻬﺬا اﻟﻘﺮﺁن ﺑﺎﻋﺘﺒﺎر اﻟﻌﻨﺼﺮﻳﻦ اﻟﺬﻳﻦ ذآﺮﻧﺎ ﺁﻧﻔًﺎ ؛ ﻓﻼ ﺑﺪ أن ﻳﻜﻮن اﻟﻤﺴﻠﻢ اﻟﻤﻌﺎﺹﺮ ﻣﻌﻨﻴًﺎ ﺑﺬﻟﻚ أﻳﻀًﺎ ، وﻟﻬﺬا ﻳﻤﻜﻨﻪ أن ﻳﺘﻨﺎول ﺹﻮرة أﺥﺮى ﻣﻦ ﺹﻮر اﻹﻋﺠﺎز ﺑﻮﺱﺎﺋﻞ أﺥﺮى ﻏﻴﺮ اﻟﺘﻲ اﺱﺘﺨﺪﻣﺖ ﻣﻦ ﻗﺒﻞ ؛ وﻟﺬﻟﻚ ﻓﻬﻮ ﻳﺘﻨﺎول اﻵﻳﺔ ﻣﻦ ﺡﻴﺚ ﺗﺮآﻴﺒﻬﺎ اﻟﻨﻔﺴﻲ أآﺜﺮ ﻣﻤﺎ ﻳﺘﻨﺎوﻟﻬﺎ ﻣﻦ ﻧﺎﺡﻴﺔ اﻟﻌﺒﺎرة ؛ وﻟﻴﺴﺖ هﺬﻩ اﻟﻤﻬﻤﺔ ﺑﺎﻟﻴﺴﻴﺮة اﻟﺴﻬﻠﺔ ؛ وﻟﺬﻟﻚ ﻳﻘﻮل ﻣﺎﻟﻚ ﻴﺭ ﺘﻭﺍ ﻊ ﺒل ﻋﻥ ﻤﻌﺭﻓﺔ ﺠﻬﺎﺯﻨﺎ ﺍﻟﻔﻨﻲ ﻓﻴﻬﺎ ” :ﺒﻴﺩ ﺃﻥ ﺘﻨﻔﻴﺫ ﻫﺫ ﺍﻟﻤﻬﻤﺔ ﻗﺩ ﺃﻅﻬﺭ ﻨﻘﺎ ﺘﺎﻤﺔ ﺒﺎﻟﻘ ﻴﺔ ﺍﻟﺘﻲ ﻨﻌﺘﺒﺭ ﺘﻨﻔﻴﺫﻫﺎ ﻤﺠﺭﺩ ﺇﺭﺸﺎﺩ ﻟﻤﺎ ﺴﻴﺘﻠﻭﻫﺎ ﻤﻥ ﺩﺭﺍﺴﺎﺕ ...ﻭﻤﻥ ﺍﻟﻤﻔﻴﺩ ﺠﺩﹰﺍ ﺃﻥ
ﻨﺫﻜﺭ ﻜﻡ ﺴﻴﻜﻭﻥ ﻤﻔﺴﺭ ﺍﻟ ﺩ ﺒﺤﺎﺠﺔ ﺇﻟﻰ ﻤﻌﺭﻓﺔ ﻟ ﻭﻴﺔ ﻭﺃ ﺭﻴﺔ ﻭﺍﺴﻌﺔ “
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@ @Z@lbnØÛa@ôìnª ﻳﺘﻨﺎول آﺘﺎب ﻣﺎﻟﻚ ﺑﻦ ﻧﺒﻲ ”ﺍﻟﻅﺎﻫﺭﺓ ﺍﻟﻘﺭﺁﻨﻴﺔ“ ﻣﺠﻤﻮﻋﺔ ﻣﻦ اﻟﻤﻮﺽﻮﻋﺎت اﻟﺘﻲ أراد ﻟﻬﺎ اﻟﻤﺆﻟﻒ أن ﺗﺨﺪم ﻣﺎ وﺽﻊ ﻣﻦ ﻋﻨﻮان وﻣﺎ ﻗﺼﺪ ﻣﻦ ﻓﻜﺮة ،وهﺬﻩ اﻟﻤﻮﺽﻮﻋﺎت هﻲ :
) (1اﻟﻈﺎهﺮة اﻟﻘﺮﺁﻧﻴﺔ 72-71 203
ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﺃ .ﺠﻤﺎل ﺍﻟﺩﻴﻥ ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺸﺭﻴﻑ
@ @Z@òîäí†Ûa@ñŠçbÄÛa@@HcI إن اﻟﺪﻳﻦ ﻇﺎهﺮة ﻣﺘﺄﺹﻠﺔ ﻓﻲ ﻧﻔﺲ اﻹﻧﺴﺎن ﻣﻨﺬ اﻟﻘﺪم ،ﺡﻴﺚ ﺙﺒﺖ وﺟﻮد ﺑﻘﺎﻳﺎ ﺁﺙﺎر ﻟﺒﻨﺎءات ﺥﺼﺼﻬﺎ اﻹﻧﺴﺎن اﻟﻘﺪﻳﻢ ﻟﺸﻌﺎﺋﺮﻩ اﻟﺪﻳﻨﻴﺔ ،وﻟﻢ ﻳﻘﺘﺼﺮ اﻟﺪﻳﻦ ﻋﻠﻰ ذﻟﻚ ﻓﺤﺴﺐ؛ ﺑﻞ إن اﻷﻣﻢ اﻟﺤﺪﻳﺜﺔ -وإن آﺎن ﺑﻌﻀﻬﺎ ﻋﻠﻤﺎﻧﻲ اﻟﻨﺰﻋﺔ -إﻻ أن ﻗﻮاﻧﻴﻨﻬﺎ ﻻهﻮﻳﺘﺔ ﻓﻲ اﻷﺱﺎس ،ﻻ ﺱﻴﻤﺎ ﻓﻲ ﻓﺮﻧﺴﺎ ،ﺡﻴﺚ أﻧﻬﺎ ﻗﺪ اﺷﺘﻘﺖ ﻣﻦ اﻟﺸﺮﻳﻌﺔ اﻹﺱﻼﻣﻴﺔ. وﻗﺪ ﻧﻈﺮ اﻟﻤﺆﻟﻒ إﻟﻰ اﻟﻈﺎهﺮة اﻟﺪﻳﻨﻴﺔ ﻣﻦ ﺥﻼل ﻣﺬهﺒﻴﻦ ﺃﺤﺩﻫﻤﺎ :ﻣﺎدي ﻳﺮى أن آﻞ ﺷﺊ ﻣﺘﻮﻗﻒ ﻋﻠﻰ اﻟﻤﺎدة ،وﻣﺎ اﻟﺪﻳﻦ ﻋﻨﺪﻩ إﻻ ﻣﺠﺮد ﻋﺎرض ﺗﺎرﻳﺨﻲ ﻟﻠﺜﻘﺎﻓﺔ اﻹﻧﺴﺎﻧﻴﺔ. ﻭﺍ ﺭ :ﻏﻴﺒﻲ ﻣﻴﺘﺎﻓﻴﺰﻳﻘﻲ ﻳﻌﺘﺒﺮ اﻟﻤﺎدة ﻓﻲ ذاﺗﻬﺎ ﻣﺤﺪدة ﻣﺤﻜﻮﻣﺔ ،وﻳﻌﺘﺒﺮ اﻟﺪﻳﻦ ﻇﺎهﺮة أﺹﻴﻠﺔ ﻓﻲ اﻹﻧﺴﺎن وﻃﺒﻴﻌﺘﻪ.
@ @Z@òíìjäÛa@ò׊§a@@HlI ﻟﻘﺪ ﻧﺸﺄت ﻧﻈﺮﻳﺎت ﻏﺮﻳﺒﺔ ﻓﻲ ﺗﻔﺴﻴﺮ ﻇﺎهﺮة اﻟﻨﺒﻮة وﺗﺎرﻳﺨﻬﺎ ،وﻟﻜﻦ ﺗﺘﺎﺑﻊ دﻳﺎﻧﺎت اﻟﺘﻮﺡﻴﺪ دﻟﻴﻞ ﻳﻤﻜﻦ ﻓﺤﺼﻪ داﺋﻤًﺎ ﻣﻦ اﻟﻨﺎﺡﻴﺔ اﻻﻋﺘﻘﺎدﻳﺔ ﻓﺤﺼًﺎ ﻳﻘﻮم ﻋﻠﻰ أﺱﺎس اﻟﻨﻘﺪ ،وﻳﺘﻤﺜﻞ هﺬا اﻟﺘﺘﺎﺑﻊ ﻓﻲ ﻇﻬﻮر اﻟﻨﺒﻮة وﺟﻤﻴﻊ اﻟﻤﻈﺎهﺮ اﻷدﺑﻴﺔ واﻟﺮوﺡﻴﺔ اﻟﺘﻲ ﺗﺼﺤﺒﻬﺎ ،وﻻ ﺷﻚ أن ﺥﺼﻮﺹﻴﺔ اﻟﻮﺡﻲ وﻣﻀﻤﻮﻧﻪ هﻤﺎ اﻷﻣﺎرﺗﺎن اﻟﻤﻤﻴﺰﺗﺎن اﻟﻤﺜﺒﺘﺘﺎن ﻟﺮﺱﺎﻟﺔ اﻟﻨﺒﻲ ، @ @Z@ñìjäÛa@c†jß@@O1
إن ﻣﺒﺪأ اﻟﻨﺒﻮة ﻳﻌﺮض ﻧﻔﺴﻪ ﺑﻔﻀﻞ ﺷﺎهﺪﻩ اﻟﻮﺡﻴﺪ -اﻟﻨﺒﻲ -آﻈﺎهﺮة ﻣﻮﺽﻮﻋﻴﺔ ﻣﺴﺘﻘﻠﺔ ﻋﻦ اﻟﺬات اﻹﻧﺴﺎﻧﻴﺔ اﻟﺘﻲ ﺗﻌﺒﺮ ﻋﻨﻪ ،وﻟﻨﺎ أن ﻧﻼﺡﻆ أن ﺑﻌﺚ ﻧﺒﻲ ﻣﺎ ﻟﻴﺲ ﺡﺪﺙًﺎ ﻓﺮدًا ﺑﺤﻴﺚ ﻳﻜﻮن ﻏﺮﻳﺒًﺎ ﻧﺎدرًا ،ﺑﻞ هﻮ ﻋﻠﻰ اﻟﻌﻜﺲ ﻣﻦ ذﻟﻚ ؛ ﻇﺎهﺮة ﻣﺴﺘﻤﺮة ﺗﺘﻜﺮر ﺑﺎﻧﺘﻈﺎم ،واﺱﺘﻤﺮار ﻇﺎهﺮة ﺗﺘﻜﺮر ﺑﻨﻔﺲ اﻟﻜﻴﻔﻴﺔ ﻳﻌﺘﺒﺮ ﺷﺎهﺪًا ﻋﻠﻤﻴًﺎ ﻳﻤﻜﻦ اﺱﺘﺨﺪاﻣﻪ ﻟﺘﻘﺮﻳﺮ ﻣﺒﺪأ وﺟﻮدهﺎ ،ﺑﺸﺮط اﻟﺘﺜﺒﺖ ﻣﻦ ﺹﺤﺔ هﺬا اﻟﻮﺟﻮد ﺑﺎﻟﻮﻗﺎﺋﻊ 204
ﺘﻘﺎﺭﻴﺭ ﻭﻤﺭﺍﺠﻌﺎﺕ
ﻗﺭﺍﺀﺓ ﻓﻲ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻟﻘﺭﺁﻨﻴﺔ
اﻟﻤﺘﻔﻘﺔ ﻣﻊ اﻟﻌﻘﻞ وﻣﻊ ﻃﺒﻴﻌﺔ اﻟﻤﺒﺪأ ،ﻓﺘﻜﺮار اﻟﻈﺎهﺮة ﻓﻲ ﻇﻞ ﻧﻔﺲ اﻟﺸﺮوط ﻳﺒﺮهﻦ ﻋﻠﻰ اﻟﻮﺟﻮد اﻟﻌﺎم ﻟﻬﺎ ﺑﻄﺮﻳﻘﺔ ﻋﻠﻤﻴﺔ وﻳﺒﻘﻰ ﻋﻠﻴﻨﺎ أن ﻧﺒﺤﺚ ﻓﻲ ﻣﺎهﻴﺔ هﺬا اﻟﺘﻜﺮار ﻟﻜﻲ ﻧﺴﺘﺨﻠﺺ ﻣﻦ ﺹﻔﺎﺗﻪ اﻟﺨﺎﺹﺔ اﻟﻘﺎﻧﻮن اﻟﻌﺎم اﻟﺬي ﻳﻤﻜﻦ أن ﻳﺴﻴﻄﺮ ﻋﻠﻰ اﻟﻈﺎهﺮة ﻓﻲ ﺟﻤﻠﺘﻬﺎ.
@ @ZñìjäÛa@õbÇ…a@@O2 إن اﻟﺘﻌﻤﻴﻢ اﻟﻤﺆﺱﻒ ﻗﺪ أدى إﻟﻰ وﺽﻊ ”ﻤﺒﺩﺃ ﺍﻟﻨﺒﻭﺓ“ ﺑﻴﻦ ﻣﺠﻤﻮﻋﺔ ﻣﻦ اﻟﻈﻮاهﺮ اﻟﻨﻔﺴﻴﺔ ﺗﺪرس ﺗﺤﺖ اﺱﻢ ”ﺍﻟﻅﻭﺍﻫﺭ ﺍﻟﺒﺎﻁﻨﺔ“ وﻳﺒﺪو أن هﺬا اﻟﺘﻌﻤﻴﻢ ﻣﻨﺴﻮب إﻟﻰ اﻟﻤﺼﺪر اﻟﻌﺒﺮي ،ﺡﻴﺚ ﻳﺴﺘﻘﻲ اﻟﻨﻘﺪ اﻟﺤﺪﻳﺚ أﺱﺎﻧﻴﺪﻩ ﻋﻦ اﻟﻤﻮﺽﻮع ،وﺗﻔﺴﻴﺮ ذﻟﻚ ﻣﻦ ﺡﻴﺚ اﻟﺘﺎرﻳﺦ اﻧﻪ ﺡﺪث ﻓﻲ اﻟﻘﺮﻧﻴﻦ اﻟﺴﺎﺑﻊ واﻟﺴﺎدس ﻗﺒﻞ اﻟﻤﻴﻼد أﻣﺮان هﺎﻣﺎن هﻤﺎ :هﺒﻮط درﺟﺔ رب اﻟﻌﺎﻟﻤﻴﻦ ﻋﻨﺪ اﻟﻴﻬﻮد إﻟﻰ إﻟﻪ ﻗﻮﻣﻲ ﻣﻦ ﻧﺎﺡﻴﺔ ودﺥﻮل آﺜﻴﺮ ﻣﻦ اﻟﺸﻌﺎﺋﺮ واﻟﻄﻘﻮس اﻵﺷﻮرﻳﺔ واﻟﻜﻠﺪاﻧﻴﺔ ﻣﻦ ﻧﺎﺡﻴﺔ أﺥﺮى ؛ ﻓﺄﺙﺮ آﻞ ذﻟﻚ ﻋﻠﻰ ﻣﻔﻬﻮم ”ﺍﻟﻨﺒﻭﺓ“ ﺡﻴﺚ آﺜﺮ اﻟﻜﻬﺎن واﻟﻌﺮاﻓﻮن وأهﻞ اﻟﻜﺸﻒ ﻓﻲ ﺑﻴﺖ اﻟﻤﻘﺪس ؛ وآﺎﻧﻮا ﻣﻮﺽﻊ اﺡﺘﺮام اﻟﺸﻌﺐ أو ﺥﻮﻓﻪ ،وﻟﻤﺎ آﺎن ﻣﻦ اﻟﻀﺮوري إﻃﻼق اﺱﻢ ﻋﻠﻰ هﺆﻻء اﻟﺬﻳﻦ ﻳﺤﻈﻮن ﺑﻬﺬا اﻻﺡﺘﺮام ﻓﻘﺪ أﻃﻠﻖ ﻋﻠﻴﻬﻢ ﺟﻤﻴﻌًﺎ اﺱﻢ ”ﺃﻨﺒﻴﺎ “ ﻧﻈﺮًا ﻟﻌﺪم وﺟﻮد ﻣﺼﻄﻠﺢ اﺷﺘﻘﺎﻗﻲ ﻣﻨﺎﺱﺐ ﻟﻬﻢ ،وﻟﻘﺪ ﺗﺠﻠﻰ هﺬا اﻟﺨﻠﻂ ﻓﻲ اﻟﺘﻌﻤﻴﻤﺎت اﻟﻤﻔﺮﻃﺔ ﻓﻲ اﻟﺪراﺱﺎت اﻟﺤﺎﻟﻴﺔ ﻟﻠﻈﺎهﺮة اﻟﻨﺒﻮﻳﺔ وهﻰ اﻟﺘﻌﻤﻴﻤﺎت اﻟﺘﻲ ﺗﻀﻤﱢﻦ اﻟﺼﻔﺎت اﻟﺨﺎﺹﺔ ﺑﺎﻟﻨﺒﻲ ﻓﻲ ﻧﻤﻮذج ﻣﻄﺮد هﻮ ”ﺍﻟﻌﺭﺍﻑ“ وﻣﻦ ﺥﻼل هﺬا اﻟﻨﻤﻮذج ﻳﺮﻳﺪ اﻟﻨﻘﺪ اﻟﺤﺪﻳﺚ أن ﻳﻜﺸﻒ ﺡﻘﻴﻘﺔ اﻟﻨﺒﻮة اﻟﺘﻲ ﺱﺒﻖ أن اﻋﺘﺒﺮهﺎ ﻇﺎهﺮة ذاﺗﻴﺔ ،وهﻮ ﺑﺬﻟﻚ ﻳﻌﻄﻞ ﻣﻨﺬ اﻟﺒﺪاﻳﺔ دراﺱﺔ اﻟﻈﺎهﺮة ؛ ﺡﻴﺚ ﻳﺆآﺪ أن ﻣﺎ ﻳﺮاﻩ اﻟﻨﺒﻲ ”ﺍﻟﻌﺭﺍﻑ“ وﻳﺴﻤﻌﻪ ﻓﻲ ﺡﺎﻻت اﻧﺠﺬاﺑﻪ وﻏﻴﺒﻮﺑﺘﻪ رهﻦ ﺑﺸﺨﺼﻴﺘﻪ ؛ ورﺑﻤﺎ ﻳﻜﻮن هﺬا ﺙﻤﺮة ﻧﺎﺽﺠﺔ ﻓﻲ اﻟﻼﺷﻌﻮر ﻣﻦ ﺗﺄﻣﻼﺗﻪ وﻣﻦ أﺡﻮاﻟﻪ اﻟﺪﻳﻨﻴﺔ اﻟﺴﺎﺑﻘﺔ وﻣﻦ ﻣﻴﻮﻟﻪ اﻟﺪاﺥﻠﻴﺔ اﻟﻤﺘﻌﻤﻘﺔ ﻓﻲ وﺟﻮدﻩ آﻠﻪ ؛ وهﻲ ﺗﺘﺠﻠﻰ ﺡﻴﻨﺌ ٍﺬ أﻣﺎم ﺽﻤﻴﺮﻩ آﺄﺷﻴﺎء ﺗﺒﺪو ﺥﺎرﺟﺔ ﻋﻨﻪ ،وﻷﺟﻞ ذﻟﻚ ﻳﺬهﺐ اﻟﻜﺎﺗﺐ إﻟﻰ اﻟﺘﻔﺮﻳﻖ اﻟﻨﻔﺴﻲ ﺑﻴﻦ اﻟﻨﺒﻲ اﻟﺤﻖ وﻣﺪﻋﻰ اﻟﻨﺒﻮة ﻣﻦ ﺥﻼل ﻋﺮﺽﻪ ﻟﻨﻔﺴﻴﺘﻴﻦ ﻣﺘﻐﺎﻳﺮﺗﻴﻦ. ﺃﺤﺩﻫﻤﺎ :ﻧﻔﺴﻴﺔ ﺡﻨﺎﻧﻴﺎ اﻟﺬي ادﻋﻰ اﻟﻨﺒﻮة. 205
ﺃ .ﺠﻤﺎل ﺍﻟﺩﻴﻥ ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺸﺭﻴﻑ
ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﻭﺍﻷ ﺭﻯ :ﻧﻔﺴﻴﺔ أرﻣﻴﺎ اﻟﻨﺒﻲ اﻟﺬي ﻻﻗﻰ ﻣﺎ ﻻﻗﻰ ﻣﻦ اﻟﻘﻬﺮ اﻟﻨﻔﺴﻲ ﻓﻲ ﺱﺒﻴﻞ دﻋﻮﺗﻪ ﻓﺘﻨﺒﺄ ﺑﻬﻼك ﻗﻮﻣﻪ. @ @Z@ñìjäÛa@—öb–@@O3
ﻧﺴﺘﺨﻠﺺ ﻣﻤﺎ ﻋُﺮض ﻣﻦ اﻟﻨﻤﺎذج اﻟﻨﻔﺴﻴﺔ ”
ﺼﺎ
ﺍﻟﻨﺒﻭﺓ“ وهﻰ آﺎﻵﺗﻲ :
أ -إن اﻟﻘﻬﺮ اﻟﻨﻔﺴﻲ اﻟﺬي ﻳﻼﻗﻴﻪ اﻷﻧﺒﻴﺎء اﻟﺼﺎدﻗﻮن ﺱﻤﺔ ﺗﻤﻴﺰهﻢ ﻋﻦ اﻟﻤﺪﻋﻴﻦ وﺥﺎﺹﻴﺔ ﺗﻔﺼﻠﻬﻢ ﻋﻦ اﻟﻤﺘﻨﺒﺌﻴﻦ ؛ ذﻟﻚ ﻟﻮ أن اﻟﻨﺒﻲ اﻟﺤﻖ آﺎن ﻣﺪﻋﻴًﺎ -ﻓﺮﺽًﺎ -ﻟﺘﺨﻠﻰ ﻋﻦ دﻋﻮﺗﻪ وﻟﻢ ﻳﺘﺠﺸﻢ ﻣﻦ اﻷﻣﻮر ﻋﻈﺎﺋﻤﻬﺎ وﻟﻢ ﺗﺬهﺐ ﻧﻔﺴﻪ ﻋﻠﻰ ﻗﻮﻣﻪ ﺡﺴﺮات أﺑﺪًا. ب /إن ﻣﻦ ﺥﺼﺎﺋﺺ اﻟﻨﺒﻮة اﻟﺼﺎدﻗﺔ -اﻟﺤﻜﻢ ﻋﻠﻰ اﻟﻤﺴﺘﻘﺒﻞ ﺑﻼ ﻣﻘﺪﻣﺎت ﻣﻨﻄﻘﻴﺔ ﻳﺘﺮﺗﺐ ﻋﻠﻴﻬﺎ وﻗﻮع اﻟﺤﺪث ،وهﺬﻩ ﻣﻦ ﺥﺼﺎﺋﺺ اﻟﻨﺒﻲ اﻟﻤﻮﺡﻰ إﻟﻴﻪ ﻻ ﻣﻦ ﺥﺼﺎﺋﺺ اﻟﻌﻘﻞ اﻟﺒﺸﺮي ﻓﻲ ﺷﺊ.
@ @Z@âý⁄a@Þì•c@HxI إن آﺘﺎب اﷲ ﺗﻌﺎﻟﻰ اﻟﺬي أﻧﺰﻟﻪ ﻋﻠﻰ ﺥﺎﺗﻢ اﻟﺮﺱﻞ eﻗﺪ وﺟﺪ ﻣﻦ اﻟﻌﻨﺎﻳﺔ اﻹﻟﻬﻴﺔ واﻟﻌﻨﺎﻳﺔ اﻟﺒﺸﺮﻳﺔ ﻣﺎ ﻟﻢ ﻳﺤﻆ ﺑﻪ آﺘﺎب ﺱﻤﺎوي ﺁﺥﺮ ؛ ﻓﻘﺪ ﺱﻠﻢ ﻣﻦ ﺷﺎﺋﺒﺔ اﻟﺘﺤﺮﻳﻒ وأﻣﻦ ﻏﺎﺋﻠﺔ اﻟﺘﻐﻴﻴﺮ واﻟﺘﺒﺪﻳﻞ وروﻋﻴﺖ اﻟﺪﻗﺔ اﻟﻤﺘﻨﺎهﻴﺔ ﻓﻲ ﺗﺪوﻳﻨﻪ وﺗﻮاﺗﺮﻩ ،آﻤﺎ أن اﻟﺴﻨﺔ اﻟﻤﻄﻬﺮة أﻳﻀًﺎ ﻗﺪ ﺡﻔﻈﺖ ﻓﻲ ﻧﻘﻠﻬﺎ ورواﻳﺘﻬﺎ ووﺽﻌﺖ اﻻﺡﺘﻴﺎﻃﺎت اﻟﻼزﻣﺔ ﻟﺤﻔﻈﻬﺎ واﻟﺘﺜﺒﺖ ﻣﻨﻬﺎ ﺑﺪﻗﺔ ﻻ ﺗﻌﺎدﻟﻬﺎ دﻗﺔ ،هﺬا ﺑﻴﻨﻤﺎ ﺡﺮﻓﺖ آﻠﻢ اﻟﺮﺱﺎﻻت اﻟﺴﺎﺑﻘﺔ ﻋﻦ ﻣﻮاﺽﻌﻬﺎ وﻧﺎﻟﻬﺎ اﻟﺘﺤﺮﻳﻒ واﻟﺘﺒﺪﻳﻞ واﻟﺘﻐﻴﻴﺮ :ﻓﺎﻟﻌﻬﺪ اﻟﻘﺪﻳﻢ ”ﺍﻟﺘﻭﺭﺍﺓ“ ﻟﻢ ﺗﻌﺘﺮف ﻟﻪ ﺑﺎﻟﺼﺤﺔ اﻟﺪراﺱﺔ اﻟﻨﻘﺪﻳﺔ ﻟﻠﺸﺮاح ﻓﻴﻤﺎ ﻋﺪا واﺡﺪًا ﻣﻦ آﺘﺒﻪ وهﻮ آﺘﺎب ﺁرﻣﻴﺎ ،أﻣﺎ ﻻ :ﻓﻘﺪ أﻟﻐﻰ ﻣﺠﻤﻊ أﺱﺎﻗﻔﺔ ”ﻧﻴﻘﻴﺔ“ آﺜﻴﺮًا ﻣﻦ أﺥﺒﺎرﻩ ﻣﻤﺎ اﻹﻧﺠﻴﻞ ﻓﻠﻴﺲ ﺑﺄﺱﻌﺪ ﺡﺎ ً زرع اﻟﺸﻚ ﺡﻮل ﻣﺎ ﺗﺒﻘﻰ ﻣﻨﻪ.
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ﺘﻘﺎﺭﻴﺭ ﻭﻤﺭﺍﺠﻌﺎﺕ
ﻗﺭﺍﺀﺓ ﻓﻲ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻟﻘﺭﺁﻨﻴﺔ
@ @Z@ÞìŠÛa@@H…I إن اﻟﻤﺆﻟﻒ ﻋﻨﺪﻣﺎ ﻳﻌﺮض ذات اﻟﺮﺱﻮل eإﻧﻤﺎ ﻳﺮﻳﺪ ﺑﺬﻟﻚ أن ﻳﺒﻴﻦ ﻟﻠﻘﺎرئ اﻟﺼﻮرة اﻟﻨﻔﺴﻴﺔ ﻟﻬﺬا اﻟﻨﺒﻲ اﻟﻜﺮﻳﻢ ؛ ﻓﻬﻮ ﻟﺬﻟﻚ ﻻ ﻳﻬﺘﻢ ﺑﺎﻟﺘﻔﺎﺹﻴﻞ اﻟﺘﺎرﻳﺨﻴﺔ إﻻ ﺑﻤﻘﺪار ﻣﺎ ﻳﻮﺽﺢ هﺬﻩ اﻟﺼﻮرة اﻟﻨﻔﺴﻴﺔ اﻟﺘﻲ أراد ؛ وﻷﺟﻞ ذﻟﻚ ﻳﻘﺴﻢ ﺡﻴﺎﺗﻪ ﻗﺴﻤﻴﻦ هﻤﺎ: ﺍﻷﻭل :ﻋﺼﺮ ﻣﺎ ﻗﺒﻞ اﻟﺒﻌﺜﺔ ،وهﻮ ﻳﻤﺘﺪ إﻟﻰ أرﺑﻌﻴﻦ ﺱﻨﺔ. ﺍﻟ ﺎﻨﻲ :اﻟﻌﺼﺮ اﻟﻘﺮﺁﻧﻲ وهﻮ ﻳﻀﻢ آﻞ زﻣﻦ اﻟﻮﺡﻲ ،وهﻮ ﻋﺒﺎرة ﻋﻦ ﺙﻼﺙﺔ وﻋﺸﺮﻳﻦ ﻋﺎﻣًﺎ. ﻼ ﻳﻘﺴﻤﻬﺎ إﻟﻰ وﻳﺬهﺐ إﻟﻰ أن هﺎﺗﻴﻦ اﻟﻤﺮﺡﻠﺘﻴﻦ ﻣﻄﺒﻮﻋﺔ ﺑﺤﺪث رﺋﻴﺲ ﻳﻌﺘﺒﺮ ﻓﺎﺹ ً ﻼ ﺥﻄﻴﺮًا ﻣﺮﺡﻠﺘﻴﻦ ﺙﺎﻧﻮﻳﺘﻴﻦ :ﻓﺰواج ﺥﺪﻳﺠﺔ رﺽﻲ اﷲ ﻋﻨﻬﺎ ﻳﻌﺘﺒﺮ -ﻓﻲ اﻟﻮاﻗﻊ -ﻓﺎﺹ ً ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﻤﺮﺡﻠﺔ ﻣﺎ ﻗﺒﻞ اﻟﺒﻌﺜﺔ ،ﺡﻴﺚ ﻳﻨﺰوي ﻧﺒﻲ اﻟﻤﺴﺘﻘﺒﻞ ﻓﻲ ﺥﻠﻮة روﺡﻴﺔ ﺡﺘﻰ ﻟﻴﻠﺔ اﻟﻮﺡﻲ .واﻟﻬﺠﺮة هﻲ اﻟﻔﺠﻮة اﻟﺘﻲ ﺗﻔﺼﻞ زﻣﻦ اﻟﺘﺒﻠﻴﻎ اﻟﻤﺤﺾ ﻟﻠﺪﻋﻮة ﻋﻦ زﻣﻦ اﻻﻧﺘﺼﺎرات اﻟﺤﺮﺑﻴﺔ واﻟﺴﻴﺎﺱﻴﺔ اﻟﺘﻲ ﻓﺘﺤﺖ ﺑﺎب اﻟﺘﺎرﻳﺦ .واﻟﻤﺆﻟﻒ ﺡﻴﻦ ﻳﺘﻨﺎول أﺡﺪاث آﻼ اﻟﻤﺮﺡﻠﺘﻴﻦ إﻧﻤﺎ ﻳﺮﻳﺪ ﺑﺬﻟﻚ أن ﻳﺒﻴﻦ آﻴﻒ اﻧﻄﺒﻌﺖ هﺬﻩ اﻷﺡﺪاث ﺑﺸﺨﺼﻴﺘﻪ آﻴﻤﺎ ﻳﻜﺸﻒ ﻋﻦ ﻃﺒﻴﻌﺔ اﻻرﺗﺒﺎط ﺑﻴﻦ اﻟﺬات اﻟﻤﺤﻤﺪﻳﺔ واﻟﻈﺎهﺮة اﻟﻘﺮﺁﻧﻴﺔ .
@ @ZïyìÛa@òîÐî×@@HçI إِن اﻟﻮﺡﻲ ﻟﻴﺲ هﻮ ﻣﺎ ﻳﺴﻤﻰ ﺑﺎﻟﻤﻜﺎﺷﻔﺔ أو اﻟﻮﺡﻲ اﻟﻨﻔﺴﻲ اﻟﺬي ﻳﻨﺒﻌﺚ ﻣﻦ اﻟﺬات ، آﻤﺎ أن ﻣﻦ أآﺜﺮ اﻷﻣﻮر أهﻤﻴﺔ ﻓﻲ هﺬا اﻟﻤﻀﻤﺎر -اﻗﺘﻨﺎع اﻟﻨﺒﻲ eاﻟﺸﺨﺼﻲ ﺑﺎن ﻣﺎ ﻳﺄﺗﻴﻪ وﺡﻲ ﻣﻦ اﷲ وﻟﻴﺲ أﻣﺮًا ذاﺗﻴًﺎ ﻳﻨﺒﻌﺚ ﻣﻦ داﺥﻞ ﻧﻔﺴﻪ ،وﻷﺟﻞ ذﻟﻚ آﺎن ﻟﻪ ﻣﻘﻴﺎﺱﺎن.
@ @ZðŠçbÄÛa@bîÔ½a@Z@Þëþa@bîÔ½a وهﻮ ﻣﻘﻴﺎس ﻟﻪ دﻻﺋﻞ ﺡﺴﻴﺔ ﺗﻘﺪم ﻟﻨﻔﺴﻪ اﻟﺤﺎﺋﺮة ﻳﻘﻴﻨًﺎ ﻳﺜﺒﺖ ﻓﺆادﻩ ؛ ﻓﺴﻤﺎﻋﻪ ﻟﺼﻮت ﻳﺨﺎﻃﺒﻪ ﺑﺄﻧﻪ ”رﺳﻮل اﷲ“ اآﺜﺮ ﻣﻦ ﻣﺮة وﻇﻬﻮر رﺟﻞ ﻣﺘﺸﺢ ﺑﺜﻮﺑﻪ اﻷﺑﻴﺾ
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ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﺃ .ﺠﻤﺎل ﺍﻟﺩﻴﻥ ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺸﺭﻴﻑ
ﻼ أﻣﺎﻣﻪ -ﺁﻣﺮًا إﻳﺎﻩ أن ﻳﻘﺮأ ،آﻞ ذﻟﻚ ﻳﺆآﺪ ﺑﺎن ﻣﺎ ﻳﺮاﻩ أﻣﺮ ﻳﺮاﻩ رأي اﻟﻌﻴﻦ ﻣﺎﺙ ًﻣﻮﺽﻮﻋﻲ ﺥﺎرج ﻧﻔﺴﻪ وﻟﻴﺲ اﺥﺘﻼﻃًﺎ أو هﻠﻮﺱﺔ ﺗﺨﺪﻋﻪ ﺑﻬﺎ ﺟﻮارﺡﻪ اﻟﻤﻨﻔﻌﻠﺔ.
@ @Z@ïÜÔÈÛa@bîÔ½a@Z@ïãbrÛa@bîÔ½a إن اﻟﻨﺒﻲ eﻗﺪ ﻧﺸﺄ أﻣﻴًﺎ ﻟﻴﺲ ﻟﺪﻳﻪ ﻣﻦ ﻣﻌﺎرف اﻟﺒﺸﺮ ﺱﻮى ﻣﺎ ﻳﻤﻜﻦ أن ﻳﻤﺪﻩ ﺑﻪ وﺱﻄﻪ اﻟﺒﺪاﺋﻲ اﻟﺬي ﻧﺸﺄ ﻓﻴﻪ ،وﻟﻜﻦ اﻟﻮﺡﻲ ﻳﺄﺗﻴﻪ ﺑﻤﻌﺮﻓﺔ ﻣﻀﻴﺌﺔ رﻏﻢ اﻟﺴﻴﺎج اﻟﻤﺰدوج ﻣﻦ اﻟﺠﻬﻞ اﻟﻌﺎم ﻓﻲ وﺱﻄﻪ واﻷﻣﻴﺔ اﻟﺨﺎﺹﺔ ﺑﻪ ،وﻟﺬﻟﻚ آﺎﻧﺖ هﺬﻩ اﻟﻤﻌﺮﻓﺔ ﻼ ﻗﻮﻳًﺎ ﻋﻠﻲ ﻣﻮﺽﻮﻋﻴﺔ هﺬﻩ اﻟﻈﺎهﺮة ،وﻟﻴﺲ ذﻟﻚ اﻟﻐﺮﻳﺒﺔ اﻟﻤﻀﻴﺌﺔ ﺗﻘﺪم ﻟﻪ دﻟﻴ ً ﻓﺤﺴﺐ ﺑﻞ إن اﻟﻘﺮﺁن ﻳﺄﻣﺮﻩ -أن ﺷﻚ -أن ﻳﻘﺎرن ﻣﺎ ﻧﺰل إﻟﻴﻪ ﻣﻦ ﻋﻠﻢ ﺑﻤﺎ اﻧﺰل ﻣﻦ ﻗﺒﻠﻪ ؛ وﻟﺬﻟﻚ ﻗﺎل ﺗﻌﺎﻟﻰ } ﻓﺎﻥ ﻜﻨﺕ ﻓﻲ ﺸﻙ ﻤﻤﺎ ﺃﻨﺯﻟﻨﺎ ﺇﻟﻴﻙ ﻓﺎﺴﺎل ﺍﻟﺫﻴﻥ ﻴﻘﺭ ﻥ ﺍﻟﻜﺘﺎ ﻤﻥ ﻗﺒﻠﻙ ﻟﻘﺩ ﺠﺎ ﻙ ﺍﻟﺤﻕ ﻤﻥ ﺭﺒﻙ ﻓﻼ ﺘﻜﻭﻨﻥ ﻤﻥ ﺍﻟﻤﻤﺘﺭﻴﻥ{ ]ﻴﻭﻨﺱ [94:وﻟﻜﻦ آﺎﻧﺖ ﻟﺪى اﻟﻨﺒﻲ eﻗﻨﺎﻋﺔ آﺎﻓﻴﺔ ﻻ ﻳﺤﺘﺎج ﻣﻌﻬﺎ إﻟﻰ ﺱﺆال أﺡﺪ ؛ وﻟﺬﻟﻚ ﻗﺎل ﻋﻨﺪ ﻧﺰول هﺬﻩ اﻵﻳﺔ :ﻻ أﺷﻚ وﻻ اﺱﺄل.
@ @Z@ïyìÛa@ñŠçbÃ@¿@òí†àa@paˆÛa@âbÔßHëI إن اﻟﺤﻮار اﻟﻔﺮﻳﺪ ﻓﻲ أول ﻧﺰول اﻟﻘﺮﺁن ﺑﻴﻦ اﻟﻨﺒﻲ eوﺑﻴﻦ ﺟﺒﺮﻳﻞ ﻋﻠﻴﻪ اﻟﺴﻼم واﻟﻤﺘﻤﺜﻞ ﻓﻲ ﻟﻔﻈﻴﻬﻤﺎ ” اﻗﺮأ ،ﻣﺎ أﻧﺎ ﺑﻘﺎرئ“ ﻳﻤﻨﺤﻨﺎ اﻟﻴﻮم ﻋﻨﺼﺮًا ﺙﻤﻴﻨًﺎ ﻓﻲ اﻟﺪراﺱﺔ اﻟﻨﻔﺴﻴﺔ اﻟﺘﺤﻠﻴﻠﻴﺔ ﻟﻈﺎهﺮة اﻟﻮﺡﻲ .إذ أن اﻟﻈﺎهﺮة اﻟﺘﻲ ﻧﺪرﺱﻬﺎ هﻨﺎ ﻓﻲ ﺡﺎﻟﺘﻬﺎ اﻷوﻟﻰ ﻣﺮﺋﻴﺔ ﻣﺴﻤﻮﻋﺔ وﻟﻬﺬا ﻻ ﻳﻤﻜﻦ أن ﺗﻜﻮن اﺥﺘﻼﻃًﺎ ﻋﻘﻠﻴًﺎ ،ﻓﻠﻘﺪ ﺗﻜﺮر اﻟﺴﺒﺐ اﻟﺤﺴﻲ ﻓﻲ اﻟﺤﻮار اﻟﻤﺬآﻮر ﺙﻼث ﻣﺮات ؛ وﻋﻠﻰ هﺬا ؛ ﻟﻮ ﻓﺮض أن اﻻﺥﺘﻼط أو ”ﺍﻟﻬﻠﻭﺴﺔ“ ﻟﻢ ﺗﺰل ﺑﺘﺄﺙﻴﺮ اﻟﺠﺰء اﻷول ﻣﻦ اﻟﺤﻮار ؛ ﻓﺈﻧﻪ ﻻ ﻳﻤﻜﻦ أن ﺗﺒﻘﻰ ﺑﻌﺪ اﻟﺼﺪﻣﺔ اﻟﺼﻮﺗﻴﺔ اﻷوﻟﻰ ؛ أي ﺥﻼل اﻟﻤﺮﺗﻴﻦ اﻷﺥﺮﻳﻴﻦ ،وﻟﻮ أﻧﻨﺎ ﺗﻨﺎوﻟﻨﺎ اﻷﻣﺮ ﻣﻦ ﻇﺎهﺮﻩ ﻓﺴﻨﺠﺪ أن هﺬا اﻟﺤﻮار ﻳﺤﺪد -ﻣﻨﺬ اﻟﺒﺪاﻳﺔ -اﻟﻮﺽﻊ اﻟﻨﺴﺒﻲ ﻟﻠﺬات اﻟﻤﺤﻤﺪﻳﺔ ﻓﻲ اﻟﺨﻄﺎب اﻟﻘﺮﺁﻧﻲ ،وﻗﺪ اﺱﺘﻌﻤﻞ اﻟﻮﺡﻲ اﻟﻠﻐﺔ اﻹﻟﻬﻴﺔ ﻟﻴﺄﻣﺮ ﺑﺎﻟﻘﺮاءة أﻣﻴًﺎ ﻻ ﻳﺘﺨﻴﻞ ﻧﻔﺴﻪ ﻗﺎرﺋًﺎ ،وهﻮ ﻟﻬﺬا ﻗﺪ اﺽﻄﺮب وأﺟﻔﻞ ،وﻷﺟﻞ ذﻟﻚ ﻓﺎن اﻟﻮﺡﻲ ﻇﺎهﺮة
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ﺘﻘﺎﺭﻴﺭ ﻭﻤﺭﺍﺠﻌﺎﺕ
ﻗﺭﺍﺀﺓ ﻓﻲ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻟﻘﺭﺁﻨﻴﺔ
ﻣﻮﺽﻮﻋﻴﺔ ﺥﺎرج ذات ﻣﺤﻤﺪ ،وﻣﻦ اﻻﺱﺘﺤﺎﻟﺔ ﺑﻤﻜﺎن أن ﺗﺠﺘﻤﻊ اﻟﺬات اﻟﻤﺘﻜﻠﻤﺔ واﻟﺬات اﻟﻤﺨﺎﻃﺒﺔ ﻓﻲ هﺬا اﻟﻤﻀﻤﺎر.
@ @Z@òí†àa@ñŠØÐÛaH‹I ﻧﺨﻠﺺ ﻣﻤﺎ ﺱﺒﻖ إﻟﻰ اﻟﺘﻔﺮﻳﻖ ﺑﻴﻦ اﻟﺠﺎﻧﻲ اﻹﻧﺴﺎﻧﻲ واﻟﺠﺎﻧﺐ اﻹﻟﻬﻲ ﻟﻴﻜﻮن أﻣﺎﻣﻨﺎ ﻓﻜﺮﺗﻴﻦ: ﺍﻷﻭﻟﻰ :اﻟﻔﻜﺮة اﻟﺸﺨﺼﻴﺔ ااﻟﻤﺘﻌﻠﻘﺔ ﺑﺬات اﻟﻨﺒﻲ .e ﺍﻟ ﺎﻨﻴﺔ :اﻟﻔﻜﺮة اﻟﻤﺘﻌﻠﻘﺔ ﺑﺎﻟﻮﺡﻲ اﻟﻤﻨﺰل إﻟﻴﻪ. وﻳﺠﺐ ﻓﻲ هﺬا اﻟﻤﻀﻤﺎر أن ﻧﺄﺥﺬ ﻓﻲ اﻻﻋﺘﺒﺎر ﻋﻨﺼﺮ اﻟﺼﻴﺎﻏﺔ اﻟﺨﺎﺹﺔ ﺑﺎﻟﺤﺪﻳﺚ ﻓﻠﻘﺪ ﻗﻴﻞ ”ﺇﻥ ﺍﻷﺴﻠﻭ ﻫﻭ ﺍﻟﺭﺠل“ وﻣﻦ اﻟﻤﻘﻄﻮع ﺑﻪ أن اﻷﺡﺎدﻳﺚ اﻟﻤﺤﻤﺪﻳﺔ واﻟﻮﺡﻰ اﻟﻘﺮﺁﻧﻲ ﻳﻤﺜﻼن أﺱﻠﻮﺑﻴﻦ ﻟﻜﻞ ﻣﻨﻬﻤﺎ ﻃﺎﺑﻌﻪ وﺹﻴﺎﻏﺘﻪ اﻟﺨﺎﺹﺔ ،ﻓﺎﻟﻌﺒﺎرة اﻟﻘﺮﺁﻧﻴﺔ ﻟﻬﺎ ﻧﺴﻖ وﺟﺮس ﺗﻌﺮﻓﻪ اﻷذن وﻟﻬﺎ هﻴﺌﺔ ﺗﺮآﻴﺒﻴﺔ وأﻟﻔﺎظ ﺥﺎﺹﺔ ؛ ﻓﻠﻴﺲ ﻣﻦ اﻟﺨﻄﺄ أو اﻟﻐﻠﻮ ﻓﻲ ﺷﺊ أن ﻳﻘﺎل أن اﻷﺱﻠﻮب اﻟﻘﺮﺁﻧﻲ ﻣﻌﺠﺰ ﻻ ﻳﺘﺴﻨﻰ ﻷﺡﺪ اﻹﺗﻴﺎن ﺑﻤﺜﻠﻪ ، وﻟﺬﻟﻚ ﻓﻠﻴﺲ ﻷﺡﺪ أن ﻳﺮﺗﺎب ﻓﻴﻤﺎ ﺗﺤﻮﻳﻪ هﺬﻩ اﻵﻳﺎت ﻣﻦ ﻓﺼﻞ ﻗﺎﻃﻊ ﺗﺄرﻳﺨﻲ وﻧﻔﺴﻲ ﺑﻴﻦ اﻟﻔﻜﺮة اﻟﻤﺤﻤﺪﻳﺔ واﻟﻮﺡﻰ اﻟﻘﺮﺁﻧﻲ.
@ @Z@ïyìÜÛ@òíŠçbÄÛa@—öb–¨aë@òÛbŠÛa@@HI إن ﻟﻠﻮﺡﻲ اﻟﻜﺮﻳﻢ ﺥﺼﺎﺋﺼﻪ اﻟﻈﺎهﺮﻳﺔ آﺎﻟﺘﻨﺠﻴﻢ واﻟﻮﺡﺪة اﻟﻜﻤﻴﺔ واﻟﻮﺡﺪة اﻟﺘﺸﺮﻳﻌﻴﺔ واﻟﻮﺡﺪة اﻟﺘﺎرﻳﺨﻴﺔ واﻟﺼﻮرة اﻷدﺑﻴﺔ ﺑﺎﻹﺽﺎﻓﺔ إﻟﻰ اﻟﻤﻀﻤﻮن ،وﺗﻔﺼﻴﻞ ذﻟﻚ آﺎﻵﺗﻲ :
@ @Z@áîvänÛa@@O1 إن ﺁﻳﺎت اﻟﻮﺡﻲ ﻗﺪ ﻧﺰﻟﺖ ﻣﻨﺠﻤﺔ ﻋﻠﻰ ﻓﺘﺮات وﻟﻢ ﺗﻨﺰل دﻓﻌﺔ واﺡﺪة ؛ وﻟﻴﺲ ذﻟﻚ ﻓﺤﺴﺐ ﺑﻞ إن اﻟﻮﺡﻲ ﻗﺪ ﻳﻨﻘﻄﻊ ﻣﺪة أﻃﻮل ﻣﻤﺎ ﻳﻨﺘﻈﺮﻩ اﻟﻨﺒﻲ eوأوﺽﺢ ﻣﺜﺎل ﻋﻠﻰ ذﻟﻚ ﻣﻮﻗﻔﻪ eإزاء ﻗﺮار اﻟﻬﺠﺮة وﺡﻴﺮﺗﻪ ﻓﻲ ﺡﺎدﺙﺔ اﻹﻓﻚ ،وﻻ ﺷﻚ أن اﻟﻘﺮﺁن ﻟﻮ أﻧﺰل ﺟﻤﻠﺔ واﺡﺪة -ﻓﺮﺽًﺎ -ﻟﻤﺎ آﺎن هﻨﺎك ﻣﻌﻨﻰ ﻟﻌﺰاﺋﻪ ”ﺍﻟﻌﺎﺠل“ ﻓﻲ أﺡﺪ وﺡﻨﻴﻦ 209
ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﺃ .ﺠﻤﺎل ﺍﻟﺩﻴﻥ ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺸﺭﻴﻑ
ﻼ ،وﻟﻤﺎ آﺎن هﻨﺎك ﻣﻌﻨﻰ ﻟﻠﺘﺪرج ﻓﻲ آﺜﻴﺮ ﻣﻦ اﻷﻣﻮر ،وﻟﻤﺎ ﺗﻌﻬﺪ ﺡﻴﺎة اﻟﺼﺤﺎﺑﺔ ﻣﺜ ً ﺑﺎﻟﺮﻋﺎﻳﺔ واﻹرﺷﺎد اﻟﺪاﺋﺐ ؛ وﻟﺘﺤﻮل ﺱﺮﻳﻌًﺎ إﻟﻰ آﻠﻤﺔ ﻣﻘﺪﺱﺔ ﺟﺎﻣﺪة واﻟﻰ ﻓﻜﺮة ﻣﻴﺘﺔ ﻓﻜﺎن ﺡﻴﻨﺌ ٍﺬ ﻣﺠﺮد وﺙﻴﻘﺔ ﻻ ﻣﺼﺪرًا ﻳﺒﻌﺚ اﻟﺤﻴﺎة ﻓﻲ ﺡﻀﺎرة وﻟﻴﺪة.
@ @Z@òîàØÛa@ñ†yìÛa@@O2 إن اﻟﻮﺡﻲ ﻣﻜﻮن ﻣﻦ وﺡﺪات ﻣﺘﺘﺎﻟﻴﺔ هﻲ اﻵﻳﺎت ؛ وهﺬﻩ اﻟﺨﺎﺹﺔ ﺗﻮﺡﻲ ﺑﻔﻜﺮة اﻟﻮﺡﺪة اﻟﻜﻤﻴﺔ ،وﺗﺄﻣﻞ هﺬﻩ اﻟﻮﺡﺪة ﻳﺘﻴﺢ ﺑﻌﺾ اﻟﻤﻼﺡﻈﺎت اﻟﻤﻔﻴﺪة ﻋﻦ اﻟﻌﻼﻗﺔ ﺑﻴﻦ اﻟﺬات اﻟﻤﺤﻤﺪﻳﺔ واﻟﻈﺎهﺮة اﻟﻘﺮﺁﻧﻴﺔ ،ﻓﻬﺬﻩ اﻟﻮﺡﺪة ﺗﺆدي ﺑﺎﻟﻀﺮورة ﻓﻜﺮة واﺡﺪة وأﺡﻴﺎﻧًﺎ ﻣﺠﻤﻮﻋﺔ ﻣﻦ اﻟﻔﻜﺮ اﻟﻤﻨﺘﻈﻤﺔ ﻓﻲ أﺱﻠﻮب ﻣﻨﻄﻘﻲ ،ودراﺱﺔ هﺬﻩ اﻟﻔﻜﺮ ﻓﻲ ذاﺗﻬﺎ وﻓﻰ ﻋﻼﻗﺘﻬﺎ ﺑﺒﻘﻴﺔ ﺡﻠﻘﺎت اﻟﺴﻠﺴﻠﺔ ﻳﻜﺸﻒ ﻋﻦ ﻗﺪرة ﺥﺎﻟﻘﺔ وﻣﻨﻈﻤﺔ ﻻ ﻳﻤﻜﻦ أن ﺗﻨﻄﻮي ﻋﻠﻴﻬﺎ اﻟﺬات اﻟﻤﺤﻤﺪﻳﺔ ﻓﻲ ﺗﻠﻚ اﻟﻈﺮوف اﻟﻨﻔﺴﻴﺔ اﻟﺨﺎﺹﺔ ﻓﻲ ﺡﺎﻟﺔ ﺗﻠﻘﻴﻬﺎ ﻟﻠﻮﺡﻲ ؛ ﺑﻞ ﺡﺘﻰ ﻓﻲ ﻇﺮوﻓﻬﺎ اﻟﻄﺒﻴﻌﻴﺔ.
@ @Z@òîÈ튒nÛa@ñ†yìÛa@óÜÇ@Þbrß@@O3 ﻳﺄﺗﻲ اﻟﻤﺆﻟﻒ ﻓﻲ ﻣﻌﺎﻟﺠﺘﻪ ﻟﻬﺬا اﻟﻌﻨﻮان ﺑﺎﻵﻳﺔ رﻗﻢ ) (21ﻣﻦ ﺱﻮرة اﻟﻨﺴﺎء واﻟﺘﻲ ﺗﺒﻴﻦ اﻟﻤﺤﺮﻣﺎت ﻣﻦ اﻟﻨﺴﺎء ؛ وﻳﺬهﺐ إﻟﻰ أن ﻧﺺ اﻵﻳﺔ ﻧﺺ أﺱﺎﺱﻲ ﻳﻘﺮر ﻓﻲ ﻧﻔﺜﺔ واﺡﺪة ﺗﺸﺮﻳﻊ اﻟﺰواج ﺑﺠﻤﻴﻊ ﺗﻔﺎﺹﻴﻠﻪ وﺷﺮوﻃﻪ اﻟﻘﺎﻧﻮﻧﻴﺔ اﻟﻀﺮورﻳﺔ ،وهﻮ ﻳﻨﻈﻢ ﻼ ﻋﻠﻰ ﺡﻜﻤﻴﻦ ﺟﻮهﺮﻳﻴﻦ هﻤﺎ ؛ اﻻﺱﺘﻴﻌﺎب ﺑﺼﻮرة ﻣﺎ اﻟﻤﺤﺮﻣﺎت ﻣﻦ اﻟﻨﺴﺎء ﻣﺸﺘﻤ ً واﻟﺤﺼﺮ اﻟﻜﺎﻣﻞ ﻟﻠﺤﺎﻻت وﺗﺼﻨﻴﻔﻬﺎ ﻓﻲ ﻧﻈﺎم ﻣﻨﻄﻘﻲ ،ﺡﻴﺚ ﻳُﻼﺡﻆ أﻓﻀﻠﻴﺔ رﺑﺎط اﻟﺬآﺮ ﻋﻠﻰ رﺑﺎط اﻷﻧﺜﻰ :ﻓﺎﺑﻨﺔ اﻷخ ﺗﺬآﺮ ﻗﺒﻞ اﺑﻨﺔ اﻷﺥﺖ واﻟﻘﺮاﺑﺔ اﻟﻤﺘﺼﻠﺔ ﺑﺎﻟﺰوج ﻗﺒﻞ اﻟﻘﺮاﺑﺔ اﻟﻤﺘﺼﻠﺔ ﺑﺎﻟﺰوﺟﺔ ،وﻋﻠﻴﻪ ﻓﺘﻌﺪاد ﺙﻼث ﻋﺸﺮة ﺡﺎﻟﺔ وﺗﺼﻨﻴﻔﻬﺎ اﻟﻮاﺽﺢ - ﻟﻮ آﺎﻧﺖ ﻣﻦ اﻓﺘﺮاء ﻣﺤﻤﺪ -ﻳﺴﺘﻮﺟﺐ ﻣﻼﺑﺴﺎت ﻧﻔﺴﻴﺔ وزﻣﻨﻴﺔ ﻣﺘﻨﺎﻓﻴﺔ ﻣﻊ ﺥﺼﺎﺋﺺ اﻟﻮﺡﻲ ،وهﺬا ﻳﺆآﺪ إﻟﻬﻴﺔ اﻟﻤﺼﺪر وﻳﻨﻔﻲ اﻧﺒﻌﺎث اﻟﻈﺎهﺮة اﻟﻘﺮﺁﻧﻴﺔ ﻣﻦ ذات اﻟﺮﺱﻮل.
@ @Z@òbnÛa@ñ†yìÛa@óÜÇ@Þbrß@@O4 ﻋﺮض اﻟﻤﺆﻟﻒ ﺗﺤﺖ هﺬا اﻟﻌﻨﻮان اﻵﻳﺔ اﻷوﻟﻰ ﻣﻦ ﺱﻮرة اﻟﻤﻨﺎﻓﻘﻮن ؛ وﻗﺴﻤﻬﺎ أرﺑﻌﺔ أﺟﺰاء؛ ﻓﻮﺟﺪ أن هﺬﻩ اﻷﻗﺴﺎم ﻣﺮﺗﺒﺔ ﺗﺮﺗﻴﺒًﺎ دﻗﻴﻘًﺎ ﻳﺘﻤﻴﺰ ﺑﺎﻟﻌﻤﻖ واﻟﺪﻗﺔ ؛ وهﺬا 210
ﺘﻘﺎﺭﻴﺭ ﻭﻤﺭﺍﺠﻌﺎﺕ
ﻗﺭﺍﺀﺓ ﻓﻲ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻟﻘﺭﺁﻨﻴﺔ
ﻳﺘﻨﺎﻓﻰ ﺗﻨﺎﻓﻴًﺎ ﺑﻴﻨًﺎ ﻣﻊ اﻟﻈﺮوف اﻟﻨﻔﺴﻴﺔ واﻟﺰﻣﻨﻴﺔ ﻟﻠﻨﺒﻲ eﻟﻮ آﺎن اﻟﻘﺮﺁن ﻣﻦ ﻋﻨﺪ ﻧﻔﺴﻪ ؛ ﻓﻬﻲ ﻓﺘﺮة زﻣﻨﻴﺔ ﻗﺼﻴﺮة ﺗﺒﺮق ﻓﻴﻬﺎ اﻟﻮﺡﺪة اﻟﻜﻤﻴﺔ ﻟﻠﻘﺮﺁن ﺡﺘﻰ آﺄﻧﻤﺎ هﻲ وﻣﻀﺔ ﺥﺎﻃﻔﺔ ،ﻓﻠﻮ آﺎن ﻣﻦ ﻋﻨﺪ ﻏﻴﺮ اﷲ ﻟﻤﺎ اﺗﺴﻢ ﺑﻬﺬا اﻟﻨﻈﺎم اﻟﺪﻗﻴﻖ ؛ إذ ﻟﻴﺲ هﻨﺎك ﻣﻦ وﻗﺖ آﺎف ﻟﺘﺤﻘﻴﻖ اﻟﺪﻗﺔ اﻟﻤﻨﻄﻘﻴﺔ ؛ ﺥﺎﺹﺔ ﻓﻲ هﺬا اﻟﻌﺮض اﻟﺸﻔﻮي اﻟﺬي ﻳﺘﺴﻢ ﺑﺎﻟﺘﻠﻘﺎﺋﻴﺔ ،إذ أﻧﻪ ﺑﺨﻼف اﻷﺱﻠﻮب اﻟﻤﺤﺮر اﻟﺬي ﺗﻘﻞ ﺑﻪ اﻷﺥﻄﺎء ،ذﻟﻚ ﻻن اﻟﺘﺤﺮﻳﺮ ﻳﺘﻴﺢ ﻟﻠﻜﺎﺗﺐ ﻓﺮﺹﺔ أن ﻳﻐﻤﺲ اﻟﻘﻠﻢ ﻓﻲ اﻟﺪواة ﺱﺒﻊ ﻣﺮات ﻗﺒﻞ آﺘﺎﺑﺔ اﻟﻔﻜﺮة.
@ @Z@æeŠÔÜÛ@òîi…þa@ñ‰ì–Ûa@@O5 إن اﻟﺠﺎﻧﺐ اﻷدﺑﻲ ﻳﻔﻘﺪ أهﻤﻴﺘﻪ ﺷﻴﺌًﺎ ﻓﺸﻴﺌًﺎ ﻓﻲ ﻋﺼﺮﻧﺎ اﻟﺬي ﻳﻬﺘﻢ ﺑﺎﻟﻌﻠﻢ أآﺜﺮ ﻣﻦ اهﺘﻤﺎﻣﻪ ﺑﺎﻷدب ،وﻟﺬﻟﻚ ﻓﺈن اﻹﻧﺴﺎن اﻟﻤﻌﺎﺹﺮ ﻟﻢ ﺗﻌﺪ ﻟﻪ ﻗﺪرة اﻟﺤﻜﻢ -ﻋﻦ ﻣﻌﺮﻓﺔ - ﻋﻠﻰ ﺱﻤﻮ اﻷﺱﻠﻮب اﻟﻘﺮﺁﻧﻲ اﻟﺬي آﺎن ﻳﻘﺬف ﻓﻲ وﺟﻮﻩ ﻣﻌﺎﺹﺮﻳﻪ ﺑﻬﺬا اﻟﺘﺤﺪي اﻟﻤﺬهﻞ ؛ ﻓﻘﺪ أﻓﺤﻢ إﻋﺠﺎزﻩ اﻷدﺑﻲ ﻋﺒﻘﺮﻳﺔ ذﻟﻚ اﻟﻌﺼﺮ ،وﻟﻴﺲ ذﻟﻚ ﻓﺤﺴﺐ ﺑﻞ إن هﺬﻩ اﻟﻈﺎهﺮة اﻟﻠﻐﻮﻳﺔ اﻟﻔﺮﻳﺪة ﻓﻲ ﺗﺎرﻳﺦ اﻟﻠﻐﺎت ﻟﻢ ﺗﺄت ﺑﺘﻄﻮر ﺗﺪرﻳﺠﻲ وإﻧﻤﺎ آﺎﻧﺖ ﻼ ﺗﺎﻣًﺎ ﺑﻴﻦ اﻟﻠﻐﺔ اﻟﺠﺎهﻠﻴﺔ أﺷﺒﻪ ﻣﺎ ﺗﻜﻮن ﺑﺎﻻﻧﻔﺠﺎر اﻟﺜﻮري اﻟﻤﺒﺎﻏﺖ اﻟﺬي أﺡﺪث ﻓﺼ ً واﻟﻠﻐﺔ اﻹﺱﻼﻣﻴﺔ ﻓﺎدﺥﻞ إﻟﻰ اﻟﻌﺮﺑﻴﺔ ﻓﻜﺮﺗﻪ اﻟﺪﻳﻨﻴﺔ وﻣﻔﺎهﻴﻤﻪ اﻟﺘﻮﺡﻴﺪﻳﺔ وأﺡﺪث ﻼ ﻓﻲ اﻷدب اﻟﻌﺮﺑﻲ ﺑﺘﻐﻴﻴﺮﻩ اﻷداة اﻟﻔﻨﻴﺔ ﻓﻲ اﻟﺘﻌﺒﻴﺮ. اﻧﻘﻼﺑًﺎ هﺎﺋ ً
@ @Z@òÛbŠÛa@æìàšß@@O6 إن رﺡﺎﺑﺔ اﻟﻤﻮﺽﻮﻋﺎت اﻟﻘﺮﺁﻧﻴﺔ وﺗﻨﻮﻋﻬﺎ ﻟﺸﺊ ﻓﺮﻳﺪ ﺡﻘًﺎ ؛ ﻓﺎﻟﻘﺮﺁن ﻳﺒﺪأ ﺡﺪﻳﺜﻪ ﻣﻦ ذرة اﻟﻮﺟﻮد اﻟﻤﺴﺘﻮدع ﺑﺒﺎﻃﻦ اﻟﺼﺨﺮة اﻟﻤﺴﺘﻘﺮة ﻓﻲ أﻋﻤﺎق اﻟﺒﺤﺎر إﻟﻰ اﻟﻨﺠﻢ اﻟﺬي ﻳﺴﺒﺢ ﻓﻲ ﻓﻠﻜﻪ ﻧﺤﻮ ﻣﺴﺘﻘﺮﻩ اﻟﻤﻌﻠﻮم وﻳﺘﻘﺼﻰ أﺑﻌﺪ اﻟﺠﻮاﻧﺐ اﻟﻤﻈﻠﻤﺔ ﻓﻲ اﻟﻘﻠﺐ اﻹﻧﺴﺎﻧﻲ ﺑﻨﻈﺮة ﺗﻠﻤﺲ أدق اﻹﻧﻔﻌﺎﻻت وﻳﺘﺠﻪ ﻧﺤﻮ ﻣﺎﺽﻲ اﻹﻧﺴﺎﻧﻴﺔ اﻟﺒﻌﻴﺪ وﻧﺤﻮ ﻣﺴﺘﻘﺒﻠﻬﺎ. وﻻ ﺷﻚ أن ﻋﺒﻘﺮﻳﺔ اﻹﻧﺴﺎن ﺗﺤﻤﻞ ﺑﺎﻟﻀﺮورة ﻃﺎﺑﻊ اﻷرض ،ﺡﻴﺚ ﻳﺨﻀﻊ آﻞ ﺷﺊ ﻟﻘﺎﻧﻮن اﻟﺰﻣﺎن واﻟﻤﻜﺎن ،ﺑﻴﻨﻤﺎ ﻳﺘﺨﻄﻰ اﻟﻘﺮﺁن داﺋﻤًﺎ ﻧﻄﺎق هﺬا اﻟﻘﺎﻧﻮن ،وﻣﺎ آﺎن ﻟﻜﺘﺎب ﺑﻬﺬا اﻟﺴﻤﻮ أن ﻳﺘُﺼﻮر ﻓﻲ ﺡﺪود اﻷﺑﻌﺎد اﻟﻀﻴﻘﺔ ﻟﻠﻌﺒﻘﺮﻳﺔ اﻹﻧﺴﺎﻧﻴﺔ ؛ 211
ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﺃ .ﺠﻤﺎل ﺍﻟﺩﻴﻥ ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺸﺭﻴﻑ
وﻟﺬﻟﻚ ﻓﺎن اﻟﻘﺮاءة اﻟﻮاﻋﻴﺔ ﻓﻲ هﺬا اﻟﻜﺘﺎب ﺗﻮﺽﺢ ﺑﺸﻜﻞ ﺟﻠﻲ أﻧﻪ ﻣﻦ ﻋﻨﺪ اﷲ وﻟﻴﺲ ﻼ ،إذ ﻧﺎدرًا ﻣﺎ ﻳﺘﺤﺪث اﻟﻘﺮﺁن ﻋﻦ ﻣﻦ ذات ﻣﺤﻤﺪ اﻟﺘﻲ ﻟﻢ ﺗﺸﻐﻞ ﻓﻴﻪ إﻻ ﻣﻜﺎﻧًﺎ ﺽﺌﻴ ً ﺗﺎرﻳﺦ ﻣﺤﻤﺪ ”ﺍﻹﻨﺴﺎﻥ“ ﻓﺂﻻﻣﻪ اﻟﻌﻈﻤﻰ وﻣﺴﺮاﺗﻪ اﻟﻜﺒﺮى ﻟﻢ ﺗﺮد ﻓﻴﻪ ﻗﻂ.
@ @Z@†Ô½a@lbnØÛaë@æeŠÔÛa@´i@òÓýÈÛa@O7 إن هﻨﺎك ﺗﺸﺎﺑﻬًﺎ واﺽﺤًﺎ ﺑﻴﻦ اﻟﻘﺮﺁن واﻟﻜﺘﺎب اﻟﻤﻘﺪس ؛ وهﺬا ﻣﺮدﻩ إﻟﻰ وﺡﺪة اﻟﻤﺼﺪر ،وﻟﻜﻦ هﺬا اﻟﺘﺸﺎﺑﻪ ﻟﻴﺲ هﻮ اﻟﻄﺎﺑﻊ اﻟﻮﺡﻴﺪ أو اﻟﺠﻮهﺮي ﻓﻲ اﻟﻘﺮﺁن ؛ ﻓﻬﺬﻩ ﻼ اﻟﻘﺮاﺑﺔ ﺗﺘﺴﻢ ﺑﻄﺎﺑﻌﻬﺎ اﻟﺨﺎص ؛ إذ أن اﻟﻘﺮﺁن ﻓﻲ آﺜﻴﺮ ﻣﻦ اﻟﻤﻮاﺽﻊ ﻳﺒﺪو ﻣﻜﻤ ً وﻣﺼﺤﺤًﺎ ﻟﻤﻌﻠﻮﻣﺎت اﻟﻜﺘﺎب اﻟﻤﻘﺪس اﻟﺘﻲ ﻧﺎﻟﻬﺎ اﻟﺘﺤﺮﻳﻒ واﻟﺘﺒﺪﻳﻞ ،وﻟﻜﺸﻒ ﻃﺒﻴﻌﺔ هﺬﻩ اﻟﻌﻼﻗﺔ ﻳﻤﻜﻨﻨﺎ أن ﻧﻨﻈﺮ إﻟﻰ اﻵﺗﻲ :
@ @Z@òÈîjİÛa@õa‰ë@bß@@HcI ﺗﻬﺪف ﻓﻜﺮة اﻟﺘﻮﺡﻴﺪ ﻣﻦ اﻟﻨﺎﺡﻴﺔ اﻟﻤﻴﺘﺎﻓﻴﺰﻳﻘﻴﺔ إﻟﻰ إﺙﺒﺎت وﺡﺪاﻧﻴﺔ اﷲ ؛ ﻓﺎﻟﻘﺮﺁن ﻳﻌﺮض ﻋﻘﻴﺪﺗﻪ اﻟﻐﻴﺒﻴﺔ اﻟﺨﺎﺹﺔ ﺑﺼﻮرة أآﺜﺮ ﻣﻄﺎﺑﻘﺔ ﻟﻠﻌﻘﻞ وأآﺜﺮ ﺗﺪﻗﻴﻘًﺎ وﻓﻰ اﺗﺠﺎﻩ اآﺜﺮ روﺡﻴﺔ ،ﺑﻴﻨﻤﺎ ﺗﻨﻄﻮي اﻟﻜﺘﺐ اﻟﻌﺒﺮﻳﺔ -ﻓﻲ ﺡﺪﻳﺜﻬﺎ ﻋﻦ اﷲ -ﻋﻠﻰ ﺑﻌﺾ اﻟﺘﺸﺒﻴﻪ وﺗﻨﻄﻮي اﻟﻌﻘﻴﺪة اﻟﻤﺴﻴﺤﻴﺔ ﻋﻠﻰ اﻟﺘﻌﺪد ﻓﻲ ﻓﻜﺮة اﻷﻗﺎﻧﻴﻢ اﻹﻟﻬﻴﺔ.
@ @Z@pbíëŠc@@HlI إن ﺥﻠﻮد اﻟﺮوح ؛ ﺗﻠﻚ اﻟﻔﻜﺮة اﻟﺠﻮهﺮﻳﺔ ﻓﻲ اﻟﺜﻘﺎﻓﺔ اﻟﺘﻮﺡﻴﺪﻳﺔ ؛ ﺗﺴﺘﻮﺟﺐ ﻧﺘﺎﺋﺞ ﻣﻨﻄﻘﻴﺔ هﻲ ” ﻨﻬﺎﻴﺔ ﺍﻟﻌﺎﻟﻡ ﻴﻭﻡ ﺍﻟﺤﺴﺎ ﺍﻟﺠﻨﺔ ﺍﻟﻨﺎﺭ“ وهﺬا اﻟﻤﺠﺎل ﻳﺒﺮزﻩ اﻟﻘﺮﺁن إﺑﺮازًا ﻣﺆﺙﺮًا ﺑﻨﻴﺮة رهﻴﺒﺔ وﻓﻰ أﺱﻠﻮب ﻓﺎق اﻟﺬروة ﻓﻲ ﺑﻼﻏﺘﻪ ،ﺑﻴﻨﻤﺎ ﻟﻢ ﺗﻠﻖ ﻋﻠﻴﻪ اﻟﻜﺘﺐ اﻟﻌﺒﺮﻳﺔ إﻻ ﺷﻌﺎﻋًﺎ ﺥﺎﻓﺘًﺎ.
@ @Z@pbîãì×@@HxI ”ﻭﻗﺎل ﺍﷲ ﻟﻴﻜﻥ ﻨﻭﺭ ﻓﻜﺎﻥ
ﻓﻲ ﺱﻔﺮ اﻟﺘﻜﻮﻳﻦ ﻧﺠﺪ آﻴﻔﻴﺔ اﻷﻣﺮ ﺑﺎﻟﺨﻠﻖ ﻓﻲ ﺗﻠﻚ اﻟﻌﺒﺎرة ﻨﻭﺭ“ وﻟﻜﻦ اﻟﻘﺮﺁن ﻳﺼﻒ ﻟﻨﺎ ﻋﻤﻠﻴﺔ هﺬا اﻟﺘﻜﻮﻳﻦ اﻵﻣﺮ ،ﻓﻬﻮ ﻳﺤﺪﺙﻨﺎ ﻋﻦ وﺡﺪة ﻣﺎدة
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ﺘﻘﺎﺭﻴﺭ ﻭﻤﺭﺍﺠﻌﺎﺕ
ﻗﺭﺍﺀﺓ ﻓﻲ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻟﻘﺭﺁﻨﻴﺔ
اﻟﻜﻮن اﻷوﻟﻰ وﻋﻦ اﻟﺤﺎﻟﺔ اﻟﺒﺪاﺋﻴﺔ ﻟﺘﻠﻚ اﻟﻤﺎدة وﻋﻦ اﻟﻘﻮاﻧﻴﻦ اﻟﺘﻲ ﺗﺤﻜﻢ اﻟﻈﺎهﺮة اﻟﻄﺒﻴﻌﻴﺔ.
@ @Z@Öýc@@H…I ﺹﺎﻏﺖ اﻟﺘﻮراة اﻟﻤﻴﺜﺎق اﻟﺨﻠﻘﻲ اﻷول ﻟﻺﻧﺴﺎﻧﻴﺔ ﻓﻲ وﺹﺎﻳﺎهﺎ اﻟﻌﺸﺮ وﺱﺎق اﻹﻧﺠﻴﻞ ﺗﻮﺟﻴﻬﺎﺗﻪ ﻓﻲ ﻋﻈﺔ اﻟﻤﺴﻴﺢ ﻋﻠﻰ اﻟﺠﺒﻞ ؛ وﻟﻜﻦ اﻷﻣﺮ ﻓﻲ آﻼ اﻟﻜﺘﺎﺑﻴﻦ أﻣﺮ أﺥﻼﻗﻲ ﺱﻠﺒﻲ ؛ ﻓﻬﻮ ﻳﺄﻣﺮ اﻟﻨﺎس ﺑﺎﻟﻜﻒ ﻋﻦ ﻓﻌﻞ اﻟﺸﺮ وﻋﺪم ﻣﻘﺎوﻣﺘﻪ ؛ أﻣﺎ اﻟﻘﺮﺁن ﻓﻘﺪ ﺟﺎء ﺑﻤﺒﺪًا إﻳﺠﺎﺑﻲ ؛ آﻴﻤﺎ ﻳﻜﻤﻞ ﻣﻨﻬﺞ اﻷﺥﻼق اﻟﺘﻮﺡﻴﺪﻳﺔ وذﻟﻚ اﻟﻤﺒﺪأ هﻮ ”ﻟﺯﻭﻡ ﻤﻘﺎﻭﻤﺔ ﺍﻟﺸﺭ“ وﻣﻦ ﺟﻬﺔ أﺥﺮى ﻳﻘﺮ اﻟﻘﺮﺁن ﻓﻜﺮة اﻟﺠﺰاء ،أﻣﺎ ﺗﻠﻚ اﻟﻜﺘﺐ ﻓﺈﻧﻬﺎ ﺗﻌﺘﺒﺮ اﻟﺠﺰاء ﻣﻦ ﻣﺴﺎﺋﻞ اﻵﺥﺮة اﻟﻤﺤﻀﺔ .
@ @Z@Êbànua@@HçI آﺎن ﻣﻦ ﺷﺄن اﻟﺸﺮﻳﻌﺔ اﻟﻤﻮﺱﻮﻳﺔ أن ﺗﻀﻊ ﻣﺒﺎدئ ﻣﺠﺘﻤﻊ ﻣﻮﺡﺪ ﻧﺎﺷﺊ وأن ﺗﻮﺙﻖ اﻟﺼﻠﺔ ﺑﻴﻦ أﻓﺮادﻩ ،أﻣﺎ ﺷﺮﻳﻌﺔ اﻟﺤﺐ ﻟﺪى ﻋﻴﺴﻰ ﻓﻘﺪ ﻓﺘﺤﺖ ﺑﺎب اﻟﺮﺡﻤﺔ ﻷهﻞ اﻟﻔﻄﺮة ﻣﻦ اﻟﻮﺙﻨﻴﻴﻦ ؛ ﻓﻜﺎﻧﺖ أآﺜﺮ اﺗﺴﺎﻋًﺎ ﻣﻦ اﻟﺸﺮﻳﻌﺔ اﻟﻤﻮﺱﻮﻳﺔ ؛ أﻣﺎ اﻟﻘﺮﺁن ﻓﻬﻮ ﻻ ﻣﻦ ﻳﺘﻨﺎول هﺬﻩ اﻟﻤﺸﻜﻠﺔ ﻣﻦ زاوﻳﺔ اﻹﻧﺴﺎﻧﻴﺔ اﻟﺸﺎﻣﻠﺔ ؛ ﻓﻬﻮ ﻟﺬﻟﻚ اآﺜﺮ اﺗﺴﺎﻋًﺎ وﺷﻤﻮ ً آﻼ اﻟﺸﺮﻳﻌﺘﻴﻦ.
@ @Z@òîãa†yìÛa@ƒí‰bm@@HëI ﻻ ﺷﻚ أن هﻨﺎك ﺗﺸﺎﺑﻬًﺎ ﻋﺠﻴﺒًﺎ ﻻ ﺗﺨﻄﺌﻪ اﻟﻌﻴﻦ ﺑﻴﻦ اﻟﻘﺮﺁن واﻟﻜﺘﺎب اﻟﻤﻘﺪس ﻓﻲ اﻟﺴﺮد اﻟﺘﺎرﻳﺨﻲ ؛ إذ ﻳُﻼﺡﻆ أن اﻟﻘﺮﺁن ﻗﺪ ﻳﻜﺮر آﺜﻴﺮًا ﻣﻦ اﻟﻘﺼﺺ اﻟﻮاردة ﻓﻴﻪ ؛ وﻳﻨﻔﺮد ﺗﺎرة أﺥﺮى ﺑﻤﺎدة ﺗﺎرﻳﺨﻴﺔ ﺥﺎﺹﺔ ﺑﻪ ؛ وﻟﻜﻲ ﻧﻔﻬﻢ ذﻟﻚ اﻟﺘﺸﺎﺑﻪ ﻳﻨﺒﻐﻲ أن ﻧﻨﺼﺐ اﻟﻠﻮﺡﺔ اﻟﺘﻲ ﺗﺮﻳﻨﺎ ﺱﺎﺋﺮ وﺟﻮﻩ اﻟﺘﺸﺎﺑﻪ ،وﺱﻴﻜﻔﻴﻨﺎ ﻟﺬﻟﻚ ﻣﺜﺎل واﺡﺪ هﻮ ”ﻗﺼﺔ ﻴﻭﺴﻑ“ اﻟﺘﻲ ﻟﻠﻘﺮﺁن ﻓﻴﻬﺎ ﻃﺎﺑﻊ ﺥﺎص ؛ ﻓﺮواﻳﺘﻪ ﺗﻨﻐﻤﺮ ﺑﺎﺱﺘﻤﺮار ﻓﻲ ﻣﻨﺎخ روﺡﺎﻧﻲ ﻧﺸﻌﺮ ﺑﻪ ﻓﻲ ﻣﻮاﻗﻒ وآﻼم اﻟﺸﺨﺼﻴﺎت اﻟﺘﻲ ﺗﺤﺮك اﻟﻤﺸﻬﺪ ؛ ﺡﻴﺚ ﻧﺪرك ﻗﺪرًا آﺒﻴﺮًا ﻣﻦ ﺡﺮارة اﻟﺮوح ﻓﻲ آﻠﻤﺎت ﻳﻌﻘﻮب وﻣﺸﺎﻋﺮﻩ ﻓﻬﻮ ﻧﺒﻲ اآﺜﺮ ﻣﻨﻪ أﺑًﺎ -ﺑﺨﻼف اﻟﺮواﻳﺔ اﻟﻜﺘﺎﺑﻴﺔ ،وﻓﻰ اﻟﺴﺠﻦ أﻳﻀًﺎ ﻧﻼﺡﻆ أن ﻳﻮﺱﻒ ﻋﻠﻴﻪ اﻟﺴﻼم ﻳﺘﺤﺪث ﺑﻠﻐﺔ 213
ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﺃ .ﺠﻤﺎل ﺍﻟﺩﻴﻥ ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺸﺭﻴﻑ
روﺡﻴﺔ ﻣﺤﻠﻘﺔ ﻓﻲ ﺗﻔﺴﻴﺮﻩ أﺡﻼم ﺹﺎﺡﺒﻴﻪ ؛ ﻓﻬﻮ ﻳﺘﺤﺪث آﻨﺒﻲ ﻳﺆدى رﺱﺎﻟﺘﻪ إﻟﻰ ﻧﻔﺲ ﻳﺮﺟﻮ ﺥﻼﺹﻬﺎ ﻻ آﻤﻔﺴﺮ ﻟﻸﺡﻼم ﻓﺤﺴﺐ. آﻤﺎ أن اﻟﺮواﻳﺔ اﻟﻜﺘﺎﺑﻴﺔ ﻗﺪ اﻧﻄﻮت ﻋﻠﻰ ﺑﻌﺾ اﻷﺥﻄﺎء اﻟﺘﺎرﻳﺨﻴﺔ -ﻟﻤﺎ ﻧﺎﻟﻬﺎ ﻣﻦ ﺗﺤﺮﻳﻒ -وذﻟﻚ ﻧﺤﻮ :اﻹﺷﺎرة إﻟﻰ اﺽﻄﻬﺎد اﻟﻌﺒﺮاﻧﻴﻴﻦ ﻓﻲ ﻣﺼﺮ ؛ وهﻮ أﻣﺮ ﻟﻢ ﻳﺤﺪث إﻻ ﺑﻌﺪ اﺱﺘﻘﺮارهﻢ ﻓﻴﻬﺎ ﺑﺰﻣﻦ ﻃﻮﻳﻞ ؛ وﻟﻴﺲ ﻓﻲ زﻣﺎن ﻳﻮﺱﻒ ﺑﺤﺎل ،آﻤﺎ أن اﻟﺮواﻳﺔ اﻟﻜﺘﺎﺑﻴﺔ ﻗﺪ ذآﺮت أن رﺡﻠﺔ إﺥﻮة ﻳﻮﺱﻒ ﻗﺪ آﺎﻧﺖ ﺑﺎﻟﺤﻤﻴﺮ ؛ واﻟﺤﻤﺎر ﺡﻴﻮان ﺡﻀﺮي ﻻ ﻳﺘﺄﺗﻰ ﻟﻪ اﺟﺘﻴﺎز ﺗﻠﻚ اﻟﻤﺴﺎﻓﺎت اﻟﺼﺤﺮاوﻳﺔ اﻟﺸﺎﺱﻌﺔ ؛ وذﻟﻚ ﺑﺨﻼف اﻟﺮواﻳﺔ اﻟﻘﺮﺁﻧﻴﺔ اﻟﺘﻲ ذآﺮت ﻣﺠﻴﺌﻬﻢ ﺑﺎﻟﻌﻴﺮ ”ﺍﻟﺠﻤﺎل“.
@ @Z@òÛdàÜÛ@ð†ÔäÛa@szjÛa إن ﺗﻠﻚ اﻟﺼﻠﺔ اﻟﺒﻴﻨﺔ ﺑﻴﻦ اﻟﻘﺮﺁن واﻟﻜﺘﺎب اﻟﻤﻘﺪس -أﻳﺎ آﺎن اﻻﺥﺘﻼف ﺑﻴﻨﻬﻤﺎ -ﻗﺪ أوﺡﺖ إﻟﻰ اﻟﻨﻘﺪ ﻓﻲ ﺟﻤﻴﻊ اﻟﻌﺼﻮر ﺑﺎﻻﻋﺘﺮاﺽﺎت اﻟﺘﻲ ﻳﻤﻜﻦ ﺗﻠﺨﻴﺼﻬﺎ ﻓﻲ ﻓﺮﺽﻴﻦ : ﺍﻷﻭل :أن ﻣﺤﻤﺪًا ﻗﺪ ﺗﺸﺒﻊ -دون ﻋﻠﻢ -ﺑﺎﻟﻔﻜﺮة اﻟﺘﻮﺡﻴﺪﻳﺔ اﻟﺘﻲ رﺑﻤﺎ ﺗﻤﺜﻠﻬﺎ ﻻ ﺷﻌﻮرﻳًﺎ ﻓﻲ ﻋﺒﻘﺮﻳﺘﻪ اﻟﺨﺎﺹﺔ آﻴﻤﺎ ﻳﻔﻴﻀﻬﺎ ﺑﻌﺪ ذﻟﻚ ﻓﻲ ﺁﻳﺎت اﻟﻘﺮﺁن. ﺍﻟ ﺎﻨﻲ :أن ﻣﺤﻤﺪًا ﻗﺪ ﺗﻌﻠﻢ اﻟﻜﺘﺐ اﻟﻤﻘﺪﺱﺔ ”ﺍﻟﻴﻬﻭﺩﻴﺔ ﻭﺍﻟﻤﺴﻴﺤﻴﺔ“ ﺗﻌﻠﻤًﺎ ﻣﺒﺎﺷﺮًا وﺷﻌﻮرﻳًﺎ ﻟﻜﻲ ﻳﺴﺘﺨﺪم ذﻟﻚ ﻓﻲ ﺑﻨﺎء اﻟﻘﺮﺁن. وﻻ ﺷﻚ أن هﺬﻳﻦ اﻟﻔﺮﺽﻴﻦ ﺱﺮﻋﺎن ﻣﺎ ﻳﻨﻬﺎران إذا أﺥﺬﻧﺎ ﻓﻲ اﻻﻋﺘﺒﺎر ﺹﻮرة ﺗﻠﻚ اﻟﺒﻴﺌﺔ اﻟﺘﻲ ﻧﺸﺄ ﻓﻴﻬﺎ ؛ وهﻰ ﺗﻨﻌﻜﺲ ﺑﻮﺽﻮح ﻓﻲ أدﺑﻬﺎ اﻟﺬي ﻳﻔﺼﺢ ﻋﻦ أﻣﻴﺔ ﻋﺎﻣﺔ ،وﻗﺪ ﺗﺤﺪث اﻟﻘﺮﺁن اﻟﻜﺮﻳﻢ ﻓﻲ ﻏﻴﺮ ﻣﺎ ﻣﻮﺽﻊ ﻋﻦ أﻣﻴﺔ ﺗﻠﻚ اﻟﺒﻴﺌﺔ وﺥﻠﻮهﺎ ﻣﻦ أي ﻃﺎﺑﻊ ﺗﻮﺡﻴﺪي ،وإذا ﻟﻢ ﻳﻜﻦ اﻷﻣﺮ آﺬﻟﻚ ﻓﺄي ﻗﻴﻤﺔ ﻣﻨﻄﻘﻴﺔ ﻳﻤﻜﻦ أن ﺗﻨﻄﻮي ﻋﻠﻴﻬﺎ ﺗﺄآﻴﺪات اﻟﻘﺮﺁن ﻓﻲ ﻧﻈﺮ اﻟﻨﺒﻲ وﻣﻌﺎﺹﺮﻳﻪ إذا آﺎﻧﺖ ﻣﻨﺎﻓﻴﺔ ﻟﺬﻟﻚ اﻟﻮاﻗﻊ ،وﻻ رﻳﺐ أن اﻷﻣﺮ ﻳﺰداد وﺽﻮﺡًﺎ إذا ﻋﻠﻤﻨﺎ أﻧﻪ ﻟﻢ ﺗﻜﻦ هﻨﺎك ﻣﻦ ﺗﺮﺟﻤﺔ ﻋﺮﺑﻴﺔ ﻟﻠﻜﺘﺐ اﻟﻤﻘﺪﺱﺔ ﺡﻴﻨﺌ ٍﺬ ؛ إذ أن أول ﺗﺮﺟﻤﺔ إﻧﻤﺎ آﺎﻧﺖ ﺑﻌﺪ أﻣﺪ ﻃﻮﻳﻞ ﻣﻦ ذﻟﻚ ،ﺑﻴﺪ ”ﺍﺒﻥ ﺍﻟﻌﺴﺎل“ ﻓﻲ ﺱﻨﺔ 1060م أﻣﺎ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻟﻔﺮض اﻟﺜﺎﻧﻲ ؛ ﻓﺎﻧﻪ ﻻ ﻳﻤﻜﻦ أن ﻳﻜﻮن 214
ﺘﻘﺎﺭﻴﺭ ﻭﻤﺭﺍﺠﻌﺎﺕ
ﻗﺭﺍﺀﺓ ﻓﻲ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻟﻘﺭﺁﻨﻴﺔ
اﻟﻨﺒﻲ eﻗﺪ ﺗﻌﻠﻢ اﻟﻜﺘﺐ اﻟﻤﻘﺪﺱﺔ ﻓﺎﺱﺘﺮﺟﻌﻬﺎ ﻻ ﺷﻌﻮرﻳًﺎ ﻓﻲ ﺑﻨﺎء اﻟﻘﺮﺁن ؛ ﺥﺎﺹﺔ إذا ﻼ ﻋﻦ آﺎﻧﺖ ﻟﺪﻳﻨﺎ ﻣﻦ اﻟﺸﻮاهﺪ ﻣﺎ ﻳﺜﺒﺖ أن ذاآﺮﺗﻪ ﻗﺪ آﺎﻧﺖ ﺥﺎرﻗﺔ ﻟﻜﻞ اﻋﺘﺒﺎر ؛ ﻓﻀ ً أﻧﻪ ﻣﻦ اﻟﻮاﺟﺐ -إذا ﺹﺢ ذﻟﻚ اﻟﻔﺮض -أن ﻳﻜﻴﻒ اﻟﻨﺒﻲ ﻣﻮﺽﻮع ﺗﻌﻠﻤﻪ اﻟﻤﺴﺘﻘﻰ ﻣﻦ ﻣﺼﺪر أﺟﻨﺒﻲ وﻳﻌﺪﻟﻪ ﺡﺘﻰ ﻳﻮاﻓﻖ اﻟﺘﻌﺒﻴﺮ اﻟﻘﺮﺁﻧﻲ ؛ وذﻟﻚ ﺑﺎﺥﺘﻴﺎر ﺱﺎﺑﻖ ﻟﻸﻟﻔﺎظ اﻟﻘﺮﺁﻧﻴﺔ ؛ وﻟﻴﺲ ﻣﻦ اﻟﻤﺴﺘﻄﺎع أن ﻳﺤﺪث هﺬا اﻟﺘﻌﺪﻳﻞ ﺗﻠﻘﺎﺋﻴًﺎ دون أن ﺗﺸﺘﺮك ﻓﻴﻪ اﻟﻘﺪرات اﻟﺸﻌﻮرﻳﺔ .وﻻ ﺷﻚ أن هﺬﻩ اﻷدﻟﺔ وﺱﻮاهﺎ ﺗﺮﺱﺦ ﻓﻲ اﻟﻨﻔﺲ ﻳﻘﻴﻨًﺎ ﻻ ﻳﺰﺡﺰﺡﻪ اﻟﺸﻚ ﺑﺄن اﻟﻘﺮﺁن إﻧﻤﺎ أﻧﺰل ﺑﻮﺡﻲ ﻣﻦ اﷲ ؛ وﻟﻴﺲ هﻮ ﺗﻌﻠﻴﻢ ﺑﺸﺮ ﺑﺤﺎل.
@ @@ZòîãeŠÓ@ÑÓaìßë@pbÇì™ìß@@HÂI إن ﻟﻠﻘﺮﺁن اﻟﻌﻈﻴﻢ ﻣﻮﺽﻮﻋﺎت وﻣﻮاﻗﻒ ﺗﻔﺼﻠﻪ ﺑﺸﻜﻞ ﺟﻠﻰ واﺽﺢ ﻋﻦ اﻟﺬات ﻼ ؛ وذﻟﻚ ﻧﺤﻮ :ارهﺎﺹﺎﺗﻪ وﻓﻮاﺗﺢ ﺱﻮرﻩ اﻟﻤﺤﻤﺪﻳﺔ وﺗﺠﻌﻞ اﻧﺒﻌﺎﺙﻪ ﻣﻨﻬﺎ أﻣﺮًا ﻣﺴﺘﺤﻴ ً وﻣﻨﺎﻗﻀﺎﺗﻪ ﻟﻤﻴﻮل اﻟﻨﺒﻲ واﺗﺠﺎهﺎﺗﻪ اﻟﻨﻔﺴﻴﺔ وﻣﻮاﻓﻘﺘﻪ ﻟﻤﻌﻄﻴﺎت اﻟﻌﻠﻢ اﻟﺘﻲ ﻻ ﺗﺘﺄﺗﻰ ﻵﻣﻲ داﺥﻞ ﺑﻴﺌﺔ أرﺥﻰ ﻋﻠﻴﻬﺎ اﻟﺠﻬﻞ ﺱﺪوﻟﻪ ﻣﻦ آﻞ ﺟﺎﻧﺐ ،ﺑﺎﻹﺽﺎﻓﺔ إﻟﻰ ﻣﺠﺎزاﺗﻪ ﻼ ﻋﻦ ﺑﺮاﻋﺔ ﻃﺮﻳﻘﺘﻪ ﻏﻴﺮ اﻟﻤﺘﻌﻠﻘﺔ ﺑﺒﻴﺌﺔ اﻟﻨﺰول وﻻ ﺑﺴﻤﺎﺋﻬﺎ أرﺽﻬﺎ ؛ ذﻟﻚ ﻓﻀ ً وﻧﺠﺎﻋﺔ ﺡﻠﻮﻟﻪ ﻟﻠﻤﺸﺎآﻞ اﻻﺟﺘﻤﺎﻋﻴﺔ ﻣﻬﻤﺎ ﺗﻌﻘﺪت واﺱﺘﻌﺼﺖ ﻋﻠﻰ اﻟﺤﻞ ،وآﻞ هﺬا إﻧﻤﺎ ﻳﺪل ﻋﻠﻰ إﻟﻬﻴﺔ ﻣﺼﺪرﻩ واﻧﻔﺼﺎﻟﻪ ﻋﻦ اﻟﺬات اﻟﻤﺤﻤﺪﻳﺔ ﺑﺎﻋﺘﺒﺎرﻩ أﻣﺮًا ﻣﻮﺽﻮﻋًﺎ ﻼ ﻳﻤﻴﺰ اﻟﻈﺎهﺮة اﻟﻘﺮﺁﻧﻴﺔ ﺑﺼﻔﺎت وﻻﺷﻚ أن هﺬﻩ اﻟﻤﻮﺽﻮﻋﺎت ﺗﻀﻊ ﺡﺪًا ﻓﺎﺹ ً ﺥﺎﺹﺔ ﻻ ﺗﺘﺄﺗﻰ ﻟﻌﺒﻘﺮﻳﺔ اﻟﺒﺸﺮ ﻣﻬﻤﺎ ﻋﻈﻤﺖ ؛ وﺗﻔﺼﻴﻞ ذﻟﻚ آﺎﻵﺗﻲ :
@ @Z@æeŠÔÛa@˜bç‰a@@O1 إن اﻟﻮﺡﻲ ﺗﻠﻘﺎﺋﻲ ؛ وهﺬﻩ اﻟﺨﺎﺹﻴﺔ اﻟﻈﺎهﺮﻳﺔ اﻟﻤﺆﺙﺮة ﻗﺪ دﻓﻌﺖ اﻟﻨﺒﻲ eإﻟﻰ دﻋﻢ اﻗﺘﻨﺎﻋﻪ اﻟﺨﺎص ؛ وﻻ ﺷﻚ أن هﺬا اﻻﻗﺘﻨﺎع ﻗﺪ آﺎن ﺗﺪرﻳﺠﻴًﺎ ﻋﻘﻠﻴًﺎ ،ﻓﺈرهﺎص اﻟﻘﺮﺁن ﻳﺸﺒﻊ رﻏﺒﺘﻪ وﻳﺠﻴﺐ ﺡﺎﺟﺘﻪ اﻟﻤﻠﺤﺔ إﻟﻰ اﻟﻴﻘﻴﻦ اﻟﻘﺎﻃﻊ ؛ ﻓﻬﻮ ﻳﺮى آﻠﻤﺔ ﻣﻄﺒﻮﻋﺔ ﺑﻜﻞ دﻗﺔ ﺑﻄﺎﺑﻊ اﻹرادة واﻟﻨﻈﺎم وﻣﻌﻠﻨﺔ ﻋﻦ ﻧﺴﻖ اﻟﻮﺡﻲ اﻟﺘﺎﻟﻲ ﻟﻬﺎ ؛ ﻓﻜﺄﻧﻤﺎ اﺡﺘﻮت هﺬﻩ اﻟﻜﻠﻤﺔ ﻋﻠﻰ ﻋﻠﻢ ﺱﺎﺑﻖ ﺥﺎرق ﻟﻠﻌﺎدة ﺑﻤﺎ ﺱﻴﻠﻴﻬﺎ ﻣﻦ اﻵﻳﺎت ،واﻟﻨﺒﻲ ﻳﺴﻤﻊ ﺗﻠﻚ اﻟﻜﻠﻤﺔ وﻳﺠﻬﻞ آﻞ اﻟﺠﻬﻞ ﻣﺎ ﺱﻴﺘﻠﻮهﺎ ،ﻓﻄﺎﺑﻊ اﻟﻘﺮﺁن اﻟﻌﺎم هﻮ ﺗﻘﺪﻳﻢ ﺗﺼﺪﻳﺮات ﻻ ﻳﻤﻜﻦ أن 215
ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﺃ .ﺠﻤﺎل ﺍﻟﺩﻴﻥ ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺸﺭﻴﻑ
ﺗﻌﻠﻞ -ﺑﺴﺒﺐ ﻣﻮﺽﻮﻋﻬﺎ اﻟﻤﺤﺪد -دون أن ﻧﻌﺘﺒﺮهﺎ ﻣﻦ ﻟﺪن ذي ﻣﻌﺮﻓﺔ ﺱﺎﺑﻘﺔ ﻼ ﻓﻲ هﺬا اﻟﻤﻀﻤﺎر ﻋﻠﻰ ذﻟﻚ ﻓﺎﻧﻈﺮ إﻟﻰ ﻣﻄﻠﻊ وﺷﺎﻣﻠﺔ ﺑﺎﻟﻤﻮﺽﻮع ؛ وإذا أردت دﻟﻴ ً ﺱﻮرة ﻳﻮﺱﻒ } ﻨﺤﻥ ﻨﻘ ﻋﻠﻴﻙ ﺃﺤﺴﻥ ﺍﻟﻘﺼ ﺒﻤﺎ ﺃﻭﺤﻴﻨﺎ ﺇﻟﻴﻙ ﻫﺫﺍ ﺍﻟﻘﺭﺁﻥ ﻭﺇﻥ ﻜﻨﺕ ﻤﻥ ﻗﺒﻠﻪ ﻟﻤﻥ ﺍﻟ ﺎﻓﻠﻴﻥ { ]ﻴﻭﺴﻑ . [3 :إﻧﻨﺎ ﻧﺠﺪ ﻓﻲ هﺬﻩ اﻵﻳﺔ ﻣﺎ ﻳﺸﺒﻪ اﻟﺘﺄآﻴﺪ اﻻﺱﺘﻬﻼﻟﻲ ﻼ ﺗﺎﻣًﺎ اﻟﻘﺼﺔ اﻟﻤﺬآﻮرة ﻗﺒﻞ ﻧﺰول اﻟﻘﺮﺁن ﺑﻞ إن ﻋﻠﻰ أن اﻟﻨﺒﻲ eآﺎن ﻳﺠﻬﻞ ﺟﻬ ً ﺟﻬﻠﻪ ﻋﻨﺼﺮ ﺟﻮهﺮي ﻻﻗﺘﻨﺎﻋﻪ اﻟﺸﺨﺼﻲ ،آﻤﺎ أن اﻵﻳﺔ آﺎﻧﺖ ﻣﻘﺪﻣﺔ ﻟﻘﺼﺔ ﻳﺘﻮاﻟﻰ ﺱﺮدهﺎ ،وهﺬا اﻟﺴﺒﻖ ﻳﻈﻞ ﻋﺼﻴًﺎ ﻋﻠﻰ اﻟﻔﻬﻢ ﻟﻮ أﻧﻨﺎ ﻗﺼﺮﻧﺎ ﺗﻔﺴﻴﺮﻩ ﻋﻠﻰ اﻟﺬات اﻟﻤﺤﻤﺪﻳﺔ.
@ @‰ìÛa@|maìÏ@Z@éîÏ@ÝÔÈÜÛ@Þb©@ü@bß@@O2 إن ﻓﻲ اﻟﻘﺮﺁن ﺱﻮرًا آﺜﻴﺮة ﺗﺒﻠﻎ ﺗﺴﻌًﺎ وﻋﺸﺮﻳﻦ ﻻ ﺗﺴﺘﻬﻞ ﺑﻜﻠﻤﺔ ﻣﻔﻬﻮﻣﺔ ﺑﻞ ﺑﺮﻣﻮز أﺑﺠﺪﻳﺔ ﺑﺴﻴﻄﺔ ،وهﺬﻩ اﻟﺤﺮوف اﻻﻓﺘﺘﺎﺡﻴﺔ ﻻ ﻳﻤﻜﻦ أن ﺗﺘﺮاءى ﻟﻨﻮاﻇﺮﻧﺎ اﻟﻴﻮم هﻴﺎآﻞ ﻣﺘﺤﺠﺮة وﻗﺪ آﺎن اﻟﻨﺒﻲ ﻧﻔﺴﻪ ﻳﺮﺗﻠﻬﺎ هﻜﺬا ،آﻞ ﺡﺮف ﻣﺘﻤﻴﺰ ﻣﻨﻔﺼﻞ ﻓﻲ ﺗﺠﺮﻳﺪﻩ اﻟﺼﻮﺗﻲ ،وﻻﺷﻚ أﻧﻬﺎ ﻓﻲ ذاﺗﻬﺎ أﻟﻔﺎظ رﻣﺰﻳﺔ ﻏﺮﻳﺒﺔ ﻋﻦ ﻣﻔﻬﻮم اﻷﻣﻲ وﻓﻜﺮﻩ ؛ ﺑﺤﻴﺚ ﻻ ﺗﻌﻨﻰ ﻟﺪﻳﻪ ﻣﻌﻨﻰ ﻋﻤﻠﻴﺎً ،وﻟﺬﻟﻚ ﻻ ﻳﻤﻜﻦ أن ﺗﻔﻬﻢ هﺬﻩ اﻟﺴﻤﺔ اﻟﻈﺎهﺮﻳﺔ دون ﺗﺠﺮﻳﺪهﺎ ﻣﻦ اﻋﺘﺒﺎرات اﻟﺬات اﻟﻤﺤﻤﺪﻳﺔ ،وﻻ رﻳﺐ أن اﻟﻘﺮﺁن ﻣﻨﺬ ﺙﻼﺙﺔ ﻋﺸﺮ ﻗﺮﻧًﺎ ﻳﻌﺘﺒﺮ أآﻤﻞ ﻧﻤﻮذج أدﺑﻲ اﺱﺘﻄﺎﻋﺖ اﻟﻠﻐﺔ اﻟﻌﺮﺑﻴﺔ أن ﺗﻔﺼﺢ ﻋﻨﻪ ، إذ إن اﻻﺗﺴﺎق اﻟﺒﺪﻳﻊ ﺷﺎﻣﻞ ﻟﺠﻤﻴﻊ ﻧﻮاﺡﻴﻪ ،وﻻ ﺷﻚ أﻳﻀًﺎ أن ﺗﺨﺼﻴﺺ وﺽﻊ هﺬﻩ اﻟﺮﻣﻮز ﻓﻲ ﻓﺎﺗﺤﺔ ﺑﻌﺾ اﻟﺴﻮر دون ﺑﻌﻀﻬﺎ اﻵﺥﺮ إﻧﻤﺎ ﻳﺪل ﻋﻠﻰ وﺟﻮد ﺗﻨﻈﻴﻢ ﺽﻤﻨﻲ ﻣﻘﺼﻮد ؛ وهﺬﻩ اﻟﻤﻼﺡﻈﺔ ﺗﻨﻔﻲ اﻓﺘﺮاض اﻟﺼﺪﻓﺔ أو ﻣﺠﺮد ﺷﺮود ذات ﺱﻠﺒﻴﺔ ﻏﻴﺮ واﻋﻴﺔ ،وﻻ ﻳﻤﻜﻦ ﺑﺤﺎل أن ﺗﺤﻤﻞ ﻋﻠﻰ ﻃﺎرئ ﻧﻔﺴﻲ أو ﻋﻀﻮي ﻣﻔﺎﺟﺊ ﻟﺪى ﻼ. اﻟﻨﺒﻲ وﻻ أن ﺗﺆول ﺑﺎﻋﺘﺒﺎرهﺎ ﻧﻘﺼًﺎ أدﺑﻴًﺎ ﻓﻲ ﻧﺺ ﻳﻌﺘﺒﺮ ﺑﺤﻖ آﺎﻣ ً
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ﺘﻘﺎﺭﻴﺭ ﻭﻤﺭﺍﺠﻌﺎﺕ
ﻗﺭﺍﺀﺓ ﻓﻲ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻟﻘﺭﺁﻨﻴﺔ
@ @Z@pbšÓbä½a@@O3 ﻗﺪ ﺗﺤﺪث -أﺡﻴﺎﻧًﺎ -ﻣﻨﺎﻗﻀﺔ ﺹﺮﻳﺤﺔ ﺑﻴﻦ اﻟﻤﻴﻮل واﻻﺗﺠﺎهﺎت اﻟﻄﺒﻴﻌﻴﺔ ﻟﺪى اﻟﻨﺒﻲ وﺑﻴﻦ اﻟﻮﺡﻲ اﻟﻤﻨﺰل ﻋﻠﻴﻪ ،وهﺬﻩ اﻟﻤﻨﺎﻗﻀﺔ ﺗﺠﻠﻮ ﻷﻋﻴﻨﻨﺎ ﻣﻮﺽﻮﻋﻴﺔ اﻟﻈﺎهﺮة اﻟﻘﺮﺁﻧﻴﺔ واﺱﺘﻘﻼﻟﻬﺎ ﻋﻦ اﻟﺬات اﻟﻤﺤﻤﺪﻳﺔ وهﻨﺎك أﻣﺜﻠﺔ ﻋﺪﻳﺪة ﻟﺬﻟﻚ ﻓﻲ اﻟﻘﺮﺁن اﻟﻌﻈﻴﻢ.
@ @Z@pbÔÏaì½a@@O4 إن اﻟﻘﺮﺁن ﻳﺒﻬﺮﻧﺎ داﺋﻤًﺎ ﺑﻨﻈﺎم أﻓﻜﺎرﻩ اﻟﻐﺮﻳﺐ وﻣﺎدﺗﻬﺎ اﻟﻌﺠﻴﺒﺔ ؛ ﻓﻬﻮ ﻳﺘﺤﺪث ﻋﻦ اﻟﻜﻮن وﻧﻈﺎﻣﻪ وهﻨﺪﺱﺘﻪ وﻃﺒﻴﻌﺘﻪ اﻟﺨﺎﺹﺔ ﻣﻮاﻓﻘًﺎ ﻓﻲ ذﻟﻚ ﻣﻌﻄﻴﺎت اﻟﻌﻠﻮم اﻟﺤﺪﻳﺜﺔ ، وهﻮ ﻓﻲ هﺬﻩ اﻟﻤﻌﺎﻧﻲ ﺟﻤﻴﻌﻬﺎ ﻻ ﻳﺸﺒﻪ دواﺋﺮ اﻟﻤﻌﺎرف اﻟﻌﻠﻤﻴﺔ أو اﻟﻜﺘﺐ اﻟﺘﻌﻠﻴﻤﻴﺔ اﻟﻤﻌﺪة ﻟﺘﻄﺒﻴﻖ ﺥﺎص ،وهﺬا اﻟﺠﺎﻧﺐ ﻳﻀﻔﻲ ﻣﺰﻳﺪًا ﻣﻦ اﻟﻮﺽﻮح ﻋﻠﻰ ﻋﻼﻗﺔ اﻟﺬات اﻟﻤﺤﻤﺪﻳﺔ ﺑﺎﻟﻈﺎهﺮة اﻟﻘﺮﺁﻧﻴﺔ اﻟﺘﻲ ﺗﻀﻊ ﻣﻌﺎﻟﻤﻬﺎ اﻟﻤﻀﻴﺌﺔ أﻣﺎم اﻟﻔﻜﺮ اﻟﻌﻠﻤﻲ ﺡﺘﻰ آﺄﻧﻤﺎ ﺗﺼﻒ ﻟﻪ اﻟﻄﺮﻳﻖ ؛ ﻓﻬﻞ ﻳﺴﺘﻄﻴﻊ ﻋﺎﻗﻞ ﺑﻌﺪ هﺬا أن ﻳﺪﻋﻲ أن ﻣﻌﺎﻟﻢ آﻬﺬﻩ ﻗﺪ اﻧﺒﺜﻘﺖ ﻋﻦ ﻋﻘﻞ أﻣﻲ.
@ @Z@ïãeŠÔÛa@‹ba@@O5 إن ﻋﺒﻘﺮﻳﺔ اﻟﻠﻐﺔ ﻣﺮﺗﺒﻄﺔ أﺷﺪ ﻣﺎ ﻳﻜﻮن اﻻرﺗﺒﺎط ﺑﻤﺎ ﺗﻬﺒﻪ اﻷرض ﻟﺒﻼﻏﺘﻬﺎ ؛ ﻓﻄﺒﻴﻌﺔ اﻟﻤﻜﺎن واﻟﺴﻤﺎء واﻟﻤﻨﺎخ واﻟﺤﻴﻮان واﻟﻨﺒﺎت ،هﺬﻩ آﻠﻬﺎ ﺥﻼﻗﺔ ﻟﻸﻓﻜﺎر واﻟﺼﻮر اﻟﺘﻲ ﺗﻌﺘﺒﺮ ﺱﻤﺔ ﺥﺎﺹﺔ ﻟﺘﻠﻚ اﻟﻠﻐﺔ اﻟﻤﻌﻴﻨﺔ دون اﻟﻠﻐﺎت اﻷﺥﺮى ،وإذا أﻟﻘﻴﻨﺎ ﻧﻈﺮة ﻋﻠﻰ اﻷدب اﻟﺬي ﻧﺸﺄ ﻓﻲ ﺑﻴﺌﺔ اﻟﻨﺰول أﻟﻔﻴﻨﺎ اﻟﻌﺮب ﻗﺪ اﺱﺘﺨﺪﻣﺖ ﺑﻌﺒﻘﺮﻳﺘﻬﺎ -ﻓﻲ ﺑﻼﻏﺔ ﻓﻄﺮﻳﺔ -ﻋﻨﺎﺹﺮ ﻋﺪﻳﺪة اﺡﺘﻮاهﺎ اﻟﻮﺱﻂ اﻟﺠﻐﺮاﻓﻲ ؛ وﻟﻜﻦ اﻟﻤﺠﺎز اﻟﻘﺮﺁﻧﻲ ﻟﻴﺲ داﺋﻤًﺎ وﻻ ﻏﺎﻟﺒًﺎ اﻧﻌﻜﺎﺱًﺎ ﻟﻠﺤﻴﺎة اﻟﺒﺪوﻳﺔ ﻓﻲ اﻟﺼﺤﺮاء ﻓﻬﻮ ﻳﺴﺘﻤﺪ ﻋﻠﻰ ﻋﻜﺲ ذﻟﻚ -ﻋﻨﺎﺹﺮﻩ وأﻟﻔﺎظ ﺗﺸﺒﻴﻬﺎﺗﻪ ﻣﻦ ﺑﻴﺌﺎت وأﺟﻮاء وﻣﺸﺎهﺪ ﺟﺪ ﻣﺨﺘﻠﻔﺔ؛ ﻓﺎﻷﻓﻜﺎر اﻟﻤﺘﺼﻠﺔ ﺑﺎﻟﻨﺒﺎت وأﻧﻮاع اﻟﺮﻳﺎض ﺗﺼﻮر ﻟﻨﺎ ﻃﺒﻴﻌﺔ أرض آﺜﻴﻔﺔ اﻟﺰرع ﻃﻴﺒﺔ اﻟﻬﻮاء ،أآﺜﺮ ﻣﻦ أن ﺗﺼﻮر اﻟﺼﺤﺮاء اﻟﻘﺎﺡﻠﺔ اﻟﺮﻣﻠﻴﺔ .واﻟﺴﺤﺐ اﻟﺘﻲ ﺗﺴﻮﻗﻬﺎ اﻟﺮﻳﺎح ﻟﺘﺤﻴﻲ اﻷرض ﺑﻌﺪ ﻣﻮﺗﻬﺎ ﻟﻴﺴﺖ ﻣﻦ اﻟﻤﺸﺎهﺪ اﻟﻴﻮﻣﻴﺔ ﻓﻲ ﺱﻤﺎء اﻟﻌﺮب ؛ إذ أن ﺱﻤﺎءهﻢ ﺹﺎﻓﻴﺔ ﻣﻠﺘﻬﺒﺔ ﺡﺘﻰ آﺄﻧﻬﺎ ﻣﻮﻗﺪ ﻧﺤﺎس ﻣﺤﻤﻰ؛ ﻋﺎرﻳﺔ ﻋﺮى 217
ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﺃ .ﺠﻤﺎل ﺍﻟﺩﻴﻥ ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺸﺭﻴﻑ
اﻟﺼﺤﺮاء ﻧﻔﺴﻬﺎ وﻟﺬﻟﻚ ﻓﺈﻧﻨﺎ ﻧﺠﺪ ﻓﻲ اﻟﻘﺮﺁن ﺹﻮرًا ذهﻨﻴﺔ آﺜﻴﺮة ﻻ ﺗﺘﺼﻞ ﺑﺴﻤﺎء اﻟﺠﺰﻳﺮة اﻟﻌﺮﺑﻴﺔ وﻻ ﺑﺄرﺽﻬﺎ.
@ @Z@æeŠÔÛa@‰bØÏþ@òîÇbànuüa@òàîÔÛa@@O6 ﻟﻠﻈﺎهﺮة اﻟﻘﺮﺁﻧﻴﺔ أهﻤﻴﺘﻬﺎ اﻟﻜﺒﺮى ﻓﻲ ﺡﻞ اﻟﻤﺸﺎآﻞ اﻻﺟﺘﻤﺎﻋﻴﺔ ؛ وذﻟﻚ ﻟﺒﺮاﻋﺔ ﻃﺮﻳﻘﺘﻪ وﻧﺠﺎﻋﺔ ﺡﻠﻮﻟﻪ ﻟﺘﻠﻚ اﻟﻤﺸﺎآﻞ ﻣﻬﻤﺎ ﺗﻌﻘﺪت واﺱﺘﻌﺼﺖ ﻋﻠﻰ اﻟﺤﻞ ؛ وﻟﻴﺲ أدل ﻋﻠﻰ ذﻟﻚ ﻣﻦ ﺗﻠﻚ اﻟﻤﺸﻜﻠﺔ اﻟﺘﻲ ﻣﺎ ﻓﺘﺄت ﺗﻮاﺟﻪ ﺗﺎرﻳﺦ اﻹﻧﺴﺎﻧﻴﺔ ؛ أﻻ وهﻰ ”ﻤﺸﻜﻠﺔ ﺍﻟ ﻤﺭ“ ،ﻓﺈﻧﻪ ﻟﻠﻤﺮة اﻷوﻟﻰ -ﻓﻲ اﻟﺘﺎرﻳﺦ اﻹﻧﺴﺎﻧﻲ -ﺗﻮاﺟﻪ ﺗﻠﻚ اﻟﻤﺸﻜﻠﺔ ﻓﺘﺤﻞ ﺑﻄﺮﻳﻘﺔ ﻣﺘﺪرﺟﺔ ﻣﻌﻴﻨﺔ اﺗﺒﻌﺖ ﺗﺨﻄﻴﻄًﺎ ﻧﻔﺴﻴًﺎ وﺷﺮﻋﻴًﺎ اﻧﺘﻬﻰ ﺑﺄﻣﺮ ﺹﺎرم ، وﻟﻘﺪ آﺎن ﻟﻬﺬا اﻟﺘﺸﺮﻳﻊ أﺙﺮﻩ اﻟﺒﺎﻟﻎ ﺡﻴﻦ ﺹﺪورﻩ ؛ وﻟﻢ ﻳﻘﺘﺼﺮ ذﻟﻚ اﻷﺙﺮ ﻋﻠﻰ ذﻟﻚ اﻟﺰﻣﺎن ﻓﺤﺴﺐ ؛ ﺑﻞ إن ﻟﻬﺬا اﻟﺘﺸﺮﻳﻊ أﺙﺮﻩ اﻟﺬي ﻻ ﻳﺨﻔﻰ ﻓﻲ زﻣﺎﻧﻨﺎ هﺬا ؛ إذ أن اﻹﺡﺼﺎء ﻓﻲ اﻟﺒﻼد اﻹﺱﻼﻣﻴﺔ -ﺡﺘﻰ اﻟﻤﺘﺪهﻮرة ﻣﻨﻬﺎ -ﻳﺪل ﻋﻠﻰ ﻗﻠﺔ ﺗﻌﺎﻃﻲ اﻟﺨﻤﺮ ،هﺬا ﺑﻴﻨﻤﺎ ﺗﻌﺎﻧﻲ اﻟﺒﺸﺮﻳﺔ ﺟﻤﻌﺎء ﻣﻦ هﺬﻩ اﻟﻤﺸﻜﻠﺔ اﻟﺘﻲ ﺗﺄﺑﺖ ﻋﻠﻰ ﺟﻤﻴﻊ اﻟﺤﻠﻮل ؛ ﻣﻬﻤﺎ آﺎن ﺡﺮﺹﻬﺎ وﺹﺮاﻣﺘﻬﺎ ،وﻟﻌﻠﻨﺎ ﻻ ﻧﺴﺘﻄﻴﻊ أن ﻧﺪرك أهﻤﻴﺔ هﺬﻩ اﻻﻋﺘﺒﺎرات ﻋﻦ اﻟﻈﺎهﺮة اﻟﻘﺮﺁﻧﻴﺔ ﻟﻮ ﻟﻢ ﻳﻜﻦ ﻟﺪﻳﻨﺎ ﻣﺜﺎل ﺁﺥﺮ ﻟﺘﺸﺮﻳﻊ إﻧﺴﺎﻧﻲ ﻧﺠﻌﻠﻪ أﺱﺎﺱًﺎ ﻟﻤﻘﺎرﻧﺔ اﻟﺨﻄﺔ اﻟﻘﺎﻧﻮﻧﻴﺔ. ﻟﻘﺪ أﺙﺎرت اﻟﻤﺸﻜﻠﺔ ﺑﻌﺪ ذﻟﻚ ﺑﺜﻼﺙﺔ ﻋﺸﺮ ﻗﺮﻧًﺎ ﻣﻦ اﻟﺰﻣﺎن اهﺘﻤﺎم اﻟﻤﺸﺮﻋﻴﻦ ﻓﻲ أﻣﺔ ﻟﻌﻠﻬﺎ أرﻗﻰ اﻷﻣﻢ ﺡﻀﺎرة وهﻲ اﻟﻮﻻﻳﺎت اﻟﻤﺘﺤﺪة اﻷﻣﺮﻳﻜﻴﺔ ﻓﺤﻮاﻟﻲ ﻋﺎم 1918م ﺙﺎرت اﻟﻤﺸﻜﻠﺔ ﻓﻲ اﻟﺮأي اﻟﻌﺎم اﻷﻣﺮﻳﻜﻲ وﻓﻰ ﻋﺎم 1919م أدﺥﻞ ﻓﻲ اﻟﺪﺱﺘﻮر اﻷﻣﺮﻳﻜﻲ ﺗﻌﺪﻳﻞ ﺗﺤﺖ اﺱﻢ ”ﺍﻟﺘﻌﺩﻴل ﺍﻟ ﺎﻤﻥ ﻋﺸﺭ“ وﻓﻰ ﻧﻔﺲ اﻟﺴﻨﺔ أﻳﺪ هﺬا اﻟﺘﻌﺪﻳﻞ ﺑﺄﻣﺮ ﺡﻈﺮ أﻃﻠﻖ ﻋﻠﻴﻪ ﻗﺎﻧﻮن ”ﻓﻭﻟﺴﺘﺩ“ وﻗﺪ أﻋﺪت ﻟﺘﻨﻔﻴﺬ هﺬا اﻟﺘﺤﺮﻳﻢ داﺥﻞ اﻷراﺽﻲ اﻷﻣﺮﻳﻜﻴﺔ وﺱﺎﺋﻞ ﺗﻜﺎد ﺗﻔﻮق اﻟﺘﺼﻮر .ﻓﻤﺎذا آﺎﻧﺖ اﻟﻨﺘﻴﺠﺔ؟ ﻓﺸﻞ آﺎﻣﻞ ﻷﻣﺮ اﻟﺤﻈﺮ وﺱﻘﻮط ﻗﺮرﻩ اﻟﺘﻌﺪﻳﻞ اﻟﺪﺱﺘﻮري اﻟﺤﺎدي واﻟﻌﺸﺮون اﻟﺬي ﺹﺪق ﻋﻠﻴﻪ اﻟﻜﻮﻧﻐﺮس ﻋﺎم 1933م ،ذﻟﻚ هﻮ اﻟﻤﻮﺟﺰ اﻟﺘﺎرﻳﺨﻲ ﻟﻠﻤﺄﺱﺎة اﻟﺘﺸﺮﻳﻌﻴﺔ ﺑﺄآﻤﻠﻬﺎ ﺗﻠﻚ اﻟﺘﻲ ﺱﻤﻴﺖ ﻓﻲ ﺗﺎرﻳﺦ اﻷﻣﺔ اﻷﻣﺮﻳﻜﻴﺔ ”ﺒﻌﻬﺩ ﺍﻟﺘﺤﺭﻴﻡ“ .وهﺬا آﻠﻪ إﻧﻤﺎ ﻳﺪل ﻋﻠﻰ ﻗﺪرة اﻟﺘﺸﺮﻳﻊ اﻹﻟﻬﻲ ﻋﻠﻰ ﺡﻞ اﻟﻤﺸﺎآﻞ اﻻﺟﺘﻤﺎﻋﻴﺔ ؛ وذﻟﻚ ﻟﻨﺠﺎﻋﺔ ﺡﻠﻮﻟﻪ واآﺘﺴﺎﺑﻪ 218
ﺘﻘﺎﺭﻴﺭ ﻭﻤﺭﺍﺠﻌﺎﺕ
ﻗﺭﺍﺀﺓ ﻓﻲ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻟﻘﺭﺁﻨﻴﺔ
اﻟﺼﺒﻐﺔ اﻟﻤﻘﺪﺱﺔ اﻟﻤﻠﺰﻣﺔ ،وهﺬا ﻣﺎ ﺗﻔﺘﻘﺮ إﻟﻴﻪ اﻟﻤﺤﺎوﻻت اﻟﺒﺸﺮﻳﺔ ﻣﻬﻤﺎ ﺡﺮﺹﺖ وﺗﺸﺪدت.
@ @Zò·b
ﻻ ﺟﺮم أن اﻟﻔﻜﺮ ﻻ ﻳﻨﺒﺜﻖ ﻣﻦ اﻟﻌﺪم إﻃﻼﻗًﺎ وﻻ ﻳﻨﺸﺄ ﻣﻦ اﻟﻔﺮاغ ﺑﺤﺎل ؛ واﻧﻤﺎ ﻳﻜﻮن ﻣﺮﺁة ﺹﻘﻴﻠﺔ ﺗﻌﻜﺲ ﻣﻼﺑﺴﺎت اﻟﺒﻴﺌﺔ وﺗﺼﻮر ﻇﺮوف اﻟﻌﺼﺮ ؛ ﺱﻮاء آﺎﻧﺖ هﺬﻩ اﻟﻈﺮوف اﺟﺘﻤﺎﻋﻴﺔ أو ﻓﻜﺮﻳﺔ أو ﺱﻴﺎﺱﻴﺔ أو ﻏﻴﺮهﺎ ؛ ﻓﻤﺎ ﻣﻦ ﻓﻜﺮة ﻗﻂ -وإن آﺎﻧﺖ ﺥﻴﺎﻟﻴﺔ اﻟﺼﺒﻐﺔ أو ﺗﻬﻮﻳﻤﻴﺔ اﻟﻄﺎﺑﻊ -إﻻ وهﻲ ﻣﻼﺑﺴﺔ ﻟﻤﻌﻄﻴﺎت اﻟﻮاﻗﻊ اﻟﺬي اﻧﺒﺜﻘﺖ ﻋﻨﻪ ،أﻳﺎ آﺎن ﺗﺄﺙﻴﺮ هﺬﻩ اﻟﻤﻼﺑﺴﺔ ﻋﻠﻴﻬﺎ. وﻟﻤﺎ آﺎن اﻷﻣﺮ ﺑﻬﺬﻩ اﻟﺼﻔﺔ وﻋﻠﻰ هﺬﻩ اﻟﺸﺎآﻠﺔ ،ﻓﺈﻧﻨﺎ ﻧﻠﻤﺢ -ﻓﻲ ﺗﺎرﻳﺦ اﻹﻋﺠﺎز اﻟﻘﺮﺁﻧﻲ -أن آﻞ اﻟﺬﻳﻦ ﺗﻨﺎوﻟﻮا ﻗﻀﻴﺔ اﻹﻋﺠﺎز هﺬﻩ ﻗﺪ آﺎﻧﻮا ﺑﻴﻦ رﺟﻠﻴﻦ :رﺟﻞ واﺟﻪ ﻣﻌﻀﻼت زﻣﺎﻧﻪ وﺗﺤﺪﻳﺎت ﻋﺼﺮﻩ -ﻣﻊ اﺥﺘﻼف أﺷﻜﺎل اﻟﺘﺤﺪﻳﺎت -ﻓﺎﻧﺒﺮى ﻟﺘﻮﺽﻴﺢ ﻣﺎ ﻏﻤﺾ وﺑﻴﺎن ﻣﺎ اﻟﺘﺒﺲ ﻣﻦ أﻣﺮ اﻹﻋﺠﺎز ﻓﺄﺥﺮج ﻣﺎ أﺥﺮج ﻣﻦ ﻧﺎﺽﺞ أﻓﻜﺎرﻩ ﻓﻲ هﺬا اﻟﺸﺄن ،أﻣﺎ اﻵﺥﺮ ﻓﻤﻘﻠﺪ ﻟﺼﺎﺡﺐ ذاك اﻟﻔﻜﺮ اﻟﻨﺎﺽﺞ داﺋﺮ ﻓﻲ ﻓﻠﻜﻪ. ﻓﺎﺑﻮﻋﺒﻴﺪة أﻟﻒ آﺘﺎﺑﻪ ”ﻤﺠﺎﺯ ﺍﻟﻘﺭﺁﻥ“ ﻋﻨﺪ ﺗﺼﺪﻳﻪ ﻟﻤﺸﻜﻠﺔ ﻓﻜﺮﻳﺔ ﻓﻲ ﻋﺼﺮﻩ وهﻰ : ﺗﺸﺒﻴﻪ اﻟﺬهﻨﻲ ﺑﺎﻟﺬهﻨﻲ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ } :ﻁﻠﻌﻬﺎ ﻜﺄﻨﻪ ﺭ ﻭﺱ ﺍﻟﺸﻴﺎﻁﻴﻥ { ]ﺍﻟﺼﺎﻓﺎﺕ [65 : واﺑﻦ ﻗﺘﻴﺒﺔ أﻟﻒ آﺘﺎﺑﻪ ”ﺘﺄﻭﻴل ﻤﺸﻜل ﺍﻟﻘﺭﺁﻥ“ ﻣﻮاﺟﻬﺔ ﻟﻠﻤﻼﺡﺪة اﻟﺬﻳﻦ ﻃﻌﻨﻮا ﻓﻲ ﻧﻈﻢ اﻟﻘﺮﺁن وﻟﻐﻮا ﻓﻴﻪ وهﺠﺮوا وﺡﻜﻤﻮا ﻋﻠﻴﻪ ﺑﺎﻟﺘﻨﺎﻗﺾ وﻓﺴﺎد اﻟﻨﻈﻢ واﻻﺥﺘﻼف .وآﺘﺐ ﻋﻤﺮو ﺑﻦ ﺑﺤﺮ اﻟﺠﺎﺡﻆ ﻓﻲ هﺬا اﻟﻤﻀﻤﺎر ردًا ﻋﻠﻰ اﻷﻓﻜﺎر اﻟﺸﻌﻮﺑﻴﺔ اﻟﺘﻲ ﻇﻬﺮت ﻓﻲ زﻣﺎﻧﻪ وﻋﺰا أﺹﺤﺎﺑﻬﺎ اﻟﻔﻀﻞ ﻓﻲ اﻟﻤﻌﺎﻧﻲ ”ﺍﻷﻓﻜﺎﺭ“ إﻟﻰ اﻟﻔﺮس واﻟﻴﻮﻧﺎن وهﻮﻧﻮا ﻣﻦ ﺷﺄن اﻟﺒﻼﻏﺔ ﻃﻌﻨًﺎ ﻓﻲ اﻟﻘﺮﺁن. وﻟﻤﺎ آﺜﺮت اﻟﻠﺠﺎﺟﺔ ﺑﻴﻦ اﻟﻔﺌﺎت -ﻓﻲ اﻷﻣﺔ اﻹﺱﻼﻣﻴﺔ -ﻓﻜﺎن أﻣﺮهﻢ أﻣﺮ ﺟﺪال وﺑﺴﻄﺔ ﻟﺴﺎن وﻏﻠﺒﺔ ﺡﺠﺔ وﻣﻨﺎهﻀﺔ دﻟﻴﻞ ﺑﺪﻟﻴﻞ ،ﻓﺨﺎض اﻟﻤﻠﺤﺪون ﻓﻲ أﺹﻞ اﻟﺪﻳﻦ وﺷﻜﻜﻮا أهﻞ اﻟﻀﻌﻒ ﻓﻲ آﻞ ﻳﻘﻴﻦ ووازﻧﻮا ﺑﻴﻦ اﻟﻘﺮﺁن واﻷﺷﻌﺎر ﺡﺘﻰ ﻓﻀﻠﻮهﺎ ﻋﻠﻴﻪ ، واﻟﻨﺎس ﺡﻴﻨﺬاك ﺑﻴﻦ رﺟﻠﻴﻦ :ذاهﺐ ﻋﻦ اﻟﺤﻖ ذاهﻞ ﻋﻦ اﻟﺮﺷﺪ وﺁﺥﺮ ﻣﺼﺪود ﻋﻦ ﻧﺼﺮﺗﻪ ﻣﻜﺪود ﻓﻲ ﺹﻨﻌﺘﻪ -اﻧﺒﺮى ﻓﻲ هﺬا اﻟﺠﻮ اﻟﻌﺼﻴﺐ اﻹﻣﺎم أﺑﻮﺑﻜﺮ اﻟﺒﺎﻗﻼﻧﻲ ﻟﻠﺪﻓﺎع ﻋﻦ اﻹﻋﺠﺎز اﻟﻘﺮﺁﻧﻲ ﻓﺄﺥﺮج آﺘﺎﺑﻪ ”ﺇﻋﺠﺎﺯ ﺍﻟﻘﺭﺁﻥ“. ﻋﻠﻰ أن ﻓﻜﺮة ﻣﻦ اﻟﻔﻜﺮ وﺷﺨﺼﻴﺔ ﻣﻦ اﻟﺸﺨﺼﻴﺎت ﻟﻢ ﻳﻜﺘﺐ ﻟﻬﺎ ﻣﻦ اﻟﺬآﺮ واﻟﺘﻘﺪﻳﺮ واﻟﺒﻘﺎء -ﻓﻲ ﺗﺎرﻳﺦ اﻹﻋﺠﺎز -ﻣﺎ آﺘﺐ ﻷﻓﻜﺎر وﺷﺨﺼﻴﺔ ﻋﺒﺪ اﻟﻘﺎهﺮ اﻟﺠﺮﺟﺎﻧﻰ ”ﺃﺭﺴﻁﻭ 219
ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﺃ .ﺠﻤﺎل ﺍﻟﺩﻴﻥ ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺸﺭﻴﻑ
ﺍﻟﻌﺭ ﻜﻤﺎ ﻴﺤﻠﻭ ﻟﻠﺒﻌﺽ ﺃﻥ ﻴﺴﻤﻴﻪ“ ،اﻟﺬي اﺗﺼﻠﺖ اﻟﻌﻨﺎﻳﺔ ﺑﺄﻓﻜﺎرﻩ ﻣﻨﺬ آﺎﻧﺖ إﻟﻰ زﻣﺎﻧﻨﺎ ، وهﺬﻩ اﻷﻓﻜﺎر ﻗﺪ اﻧﺒﺜﻘﺖ ﻓﻲ ﻣﻨﺎخ ﻓﻜﺮي ﻓﻲ ﻏﺎﻳﺔ اﻟﺘﻌﻘﻴﺪ ؛ إذ أﺥﺮج آﺘﺎﺑﻴﻪ ”ﺩﻻ ل ﺍﻹﻋﺠﺎﺯ ﻭﺃﺴﺭﺍﺭ ﺍﻟﺒﻼ ﺔ“ ردًا ﻋﻠﻰ اﻟﻤﺤﺪﺙﻴﻦ وﺗﺼﺪﻳًﺎ ﻟﻠﻠﻔﻈﻴﻴﻦ اﻟﺬﻳﻦ ﻃﻌﻦ ﺑﻌﻀﻬﻢ ﻓﻲ ﻓﺼﺎﺡﺔ اﻟﻘﺮﺁن ) (1وﻣﻮاﺟﻬﺔ ﻟﻠﺸﻌﻮﺑﻴﻴﻦ وأﻧﺼﺎر اﻟﻤﻌﻨﻰ) (2ودﻓﺎﻋًﺎ ﻋﻦ ﻋﻘﻴﺪﺗﻪ اﻷﺷﻌﺮﻳﺔ ﻓﻲ ﻗﻀﻴﺔ ” ﻠﻕ ﺍﻟﻘﺭﺁﻥ“) (3أﻣﺎ إذا أﻟﻘﻴﻨﺎ ﻧﻈﺮة ﺱﺮﻳﻌﺔ إﻟﻰ ﺗﺄﻟﻴﻒ ﻣﺎﻟﻚ ﺑﻦ ﻧﺒﻲ )- 1905
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وﺽﻊ اﻟﻠﻔﻈﻴﻮن ﻗﻮاﻋﺪ ﻟﺠﻤﺎل اﻟﻤﻔﺮدات اﻟﻌﺮﺑﻴﺔ ﻣﻨﻬﺎ ﺗﺒﺎﻋﺪ ﻣﺨﺎرج اﻟﺤﺮوف وﻋﺪم اﻟﻜﺮاهﺔ ﻓﻲ اﻟﺴﻤﻊ وﻏﻴﺮهﺎ ﻓﺤﺎآﻤﻮا اﻟﻴﻬﺎ اﻟﻤﻔﺮدات اﻟﻘﺮﺁﻧﻴﺔ ﺡﺘﻰ ﻗﺎل اﻟﺰوزﻧﻲ ”ﺇﻥ ﺍﻟﻠﻔﻅ ﻴﺭ ﺍﻟﻔﺼﻴﺢ ﻗﺩ ﻴﻘﻊ ﻓﻲ ﺍﻟﻘﺭﺁﻥ“.
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ﻼ ﻟﻠﺠﺎﺡﻆ اﻟﺬى ﻋﺪوﻩ ﻋ ﱠﺪ آﺜﻴﺮ ﻣﻦ اﻟﻤﻌﺎﺹﺮﻳﻦ ﻋﺒﺪ اﻟﻘﺎهﺮ اﻟﺠﺮﺟﺎﻧﻲ إﻣﺎﻣًﺎ ﻷﻧﺼﺎر اﻟﻤﻌﻨﻰ ﻣﻘﺎﺑ ً إﻣﺎﻣًﺎ ﻟﻠﻠﻔﻈﻴﻴﻦ ،وهﻮ ﺥﻄًﺎ آﺒﻴﺮ ﻳﺤﺘﺎج إﻟﻰ إﻋﺎدة ﻧﻈﺮ ،واﻟﺬى ﻏﺮﱠهﻢ ﻓﻲ هﺬا اﻟﺸﺄن أن اﻟﻠﻔﻈﻴﻴﻦ ﻗﺪ اﺱﺘﺸﻬﺪوا ﺑﻜﻼم اﻟﺠﺎﺡﻆ آﺜﻴﺮًا ﻓﻲ ﻣﻮاﺟﻬﺘﻪ ﻟﻠﺸﻌﻮﺑﻴﻦ ،آﻤﺎ ان ﻋﺒﺪ اﻟﻘﺎهﺮ ﻓﻲ ردﻩ ﻋﻠﻰ اﻟﻠﻔﻈﻴﻴﻦ ﻗﺪ ﺟﻨﺢ ﻧﺎﺡﻴﺔ اﻟﻤﻌﻨﻰ ”ﺍﻟﺩﻻﻟﺔ“ ،وﻟﻜﻦ آﻤﺎ ﻧﺠﺪﻩ ﻳﻬﺎﺟﻢ اﻟﻠﻔﻈﻴﻴﻦ ﻧﺠﺪﻩ اﻳﻀًﺎ ﻳﻬﺎﺟﻢ أﻧﺼﺎر اﻟﻤﻌﻨﻰ ”ﺍﻷﻓﻜﺎﺭ“ ﻓﻲ ﻏﻴﺮ ﻣﺎ ﻣﻮﺽﻊ ﻣﻦ آﺘﺎﺑﻪ ،وهﻮ ﻳﺴﺘﺸﻬﺪ اﻳﻀًﺎ ﺑﻜﻼم اﻟﺠﺎﺡﻆ؛ ﻓﻌﻠﻴﻨﺎ أن ﺗﻜﻮن ﻋﻠﻰ وﻋﻲ ﺑﺎن ﻋﺒﺪ اﻟﻘﺎهﺮ ﻳﺴﺘﺨﺪم آﻠﻤﺔ ”ﺍﻟﻤﻌﻨﻰ“ وﻳﻘﺼﺪ ﺑﻬﺎ اﻟﻐﺮض اﻟﺬى هﻮ اﻟﻔﻜﺮة وأﺡﻴﺎﻧًﺎ ﻳﺴﺘﺨﺪﻣﻬﺎ وﻳﻘﺼﺪ ﺑﻬﺎ اﻟﺪﻻﻟﺔ ؛ وﻋﺒﺪ اﻟﻘﺎهﺮ ﺡﻴﻦ ﻳﺮﻓﺾ أن ﻳﻜﻮن اﻟﻤﻌﻨﻰ هﻮ ﻣﺤﻚ اﻟﺒﻼﻏﺔ واﻟﻔﺼﺎﺡﺔ واﻟﺒﻴﺎن وﻣﻦ ﺙﻢ اﻹﻋﺠﺎز ﻓﻬﻮ ﻳﺮﻓﺾ اﻟﻤﻌﻨﻰ اﻟﺬى هﻮ اﻟﻐﺮض ،وهﻨﺎ ﻳﺒﺪو ﻓﻲ ﻣﻌﺴﻜﺮ واﺡﺪ ﻣﻊ اﻟﺠﺎﺡﻆ ،ورﻏﻢ آﻞ ذﻟﻚ ﺗﺠﺪ أن آﺜﻴﺮًا ﻣﻦ اﻟﻤﻌﺎﺹﺮﻳﻦ ﻳﺼﺮون ﻋﻠﻰ وﺟﻮد ﺗﻠﻚ اﻟﺜﻨﺎﺋﻴﺔ ”ﺍﻟﻠﻔﻅ ﻭﺍﻟﻤﻌﻨﻰ“ ﻓﻲ اﻟﺘﺮاث واﻟﻤﻘﺼﻮد ﺑﺎﻟﻤﻌﻨﻰ هﻨﺎ ”ﺍﻟﺩﻻﻟﺔ“ وﻟﻴﺲ ”ﺍﻟ ﺭﺽ“ ،وهﻰ ﻗﻀﻴﺔ ﺗﺤﺘﺎج ﻟﻤﺰﻳﺪ ﻣﻦ اﻟﺪراﺱﺔ .
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ﻓﻲ ﺡﻮاﻟﻲ اﻟﻘﺮن اﻟﺜﺎﻟﺚ آﺎن أهﻞ اﻟﺴﻨﺔ ﻳﻮاﺟﻬﻮن اﻟﻤﻌﺘﺰﻟﺔ ﻓﺨﺮج أﺑﻮ اﻟﺤﺴﻦ اﻷﺷﻌﺮى ﻓﻲ أواﺥﺮ ﻻ اﻟﺘﻮﻓﻴﻖ ﺑﻴﻦ ﻣﺎ ﻗﺎﻟﻮا ﺑﻪ وﺑﻴﻦ اﻟﻌﻘﻞ هﺬا اﻟﻘﺮن وﺟﻌﻞ ﻳﻨﺼﺮ ﻋﻘﺎﺋﺪ أهﻞ اﻟﺴﻨﺔ ﺑﺎﻷدﻟﺔ اﻟﻌﻘﻠﻴﺔ ﻣﺤﺎو ً ،وآﺎن ﻋﺒﺪ اﻟﻘﺎهﺮ اﻟﺠﺮﺟﺎﻧﻲ ﻣﺘﻜﻠﻤًﺎ ﻋﻠﻰ ﻣﺬهﺐ أﺑﻲ اﻟﺤﺴﻦ اﻷﺷﻌﺮى ،وآﺎﻧﺖ هﺬﻩ اﻟﻨﺰﻋﺔ هﻲ اﻟﺘﻲ ﺟﻌﻠﺘﻪ ﻳﻘﻴﻢ ﺑﺤﻮﺙﻪ ﻓﻲ ”ﺍﻟﺩﻻ ل ﻭﺍﻷﺴﺭﺍﺭﺍ“ ﻋﻠﻰ أﺱﺎس دﻳﻨﻲ وﻣﻦ هﺬا اﻟﻤﻨﻄﻠﻖ ﻋﺮض ﻟﻘﻀﻴﺔ اﻹﻋﺠﺎز ﻋﻠﻰ أﺱﺎس ﻧﻈﺮﻳﺘﻪ ”ﺍﻟﻨﻅﻡ“ وهﻲ ﻧﻈﺮﻳﺔ ارﺗﺒﻄﺖ ﻓﻲ أﺱﺴﻬﺎ اﻟﻌﺎﻣﺔ ﺑﻘﻀﻴﺔ 220
ﺘﻘﺎﺭﻴﺭ ﻭﻤﺭﺍﺠﻌﺎﺕ
ﻗﺭﺍﺀﺓ ﻓﻲ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻟﻘﺭﺁﻨﻴﺔ
1972م( ﻣﻦ ﺡﻴﺚ اﻧﺒﺜﺎﻗﻪ ﻋﻦ اﻟﻤﻨﺎخ اﻟﻔﻜﺮي اﻟﻤﻼﺑﺲ ﻟﻪ ؛ ﻓﺈﻧﻨﺎ ﻧﺠﺪ أن اﻻﺱﺘﺸﺮاق ﻗﺪ اﺷﺘﺪ ﺱﺎﻋﺪﻩ وﻗﻮﻳﺖ ﺷﻮآﺘﻪ ﻓﻲ هﺬﻩ اﻟﻔﺘﺮة ،ﺹﺤﻴﺢ أﻧﻪ ﻗﺪ ﺑﺪأ وﺟﻮدﻩ ﺑﺼﻮرة رﺱﻤﻴﺔ ﻗﺒﻞ ذﻟﻚ ﺑﻜﺜﻴﺮ ،وذﻟﻚ ﺡﻴﻦ ﺹﺪور ﻗﺮار ﻣﺠﻤﻊ ﻓﻴﻨﺎ اﻟﻜﻨﺴﻲ اﻟﻘﺎﺽﻲ ﺑﺈﻧﺸﺎء ﻋﺪد ﻣﻦ آﺮاﺱﻲ اﻟﻠﻐﺔ اﻟﻌﺮﺑﻴﺔ ﻓﻲ ﻋﺪد ﻣﻦ اﻟﺠﺎﻣﻌﺎت اﻷورﺑﻴﺔ ﺑﻘﺼﺪ إﻳﻘﺎف اﻟﺘﺄﺙﻴﺮ اﻹﺱﻼﻣﻲ ، وﻟﻜﻦ هﺬﻩ اﻟﻔﺘﺮة اﻟﺘﻲ ﻋﺎش ﻓﻴﻬﺎ ﻣﺎﻟﻚ ﺑﻦ ﻧﺒﻲ ﻗﺪ ﺷﻬﺪت ﺟﻬﺎﺑﺬة اﻻﺱﺘﺸﺮاق أﻣﺜﺎل وﻟﻴﻢ ﻣﻮﻧﺘﺠﻤﺮى وات ) (Wattاﻟﺒﺮﻳﻄﺎﻧﻲ اﻟﺬي ﻋﻤﻞ ﻋﻤﻴﺪًا ﻟﻘﺴﻢ اﻟﺪراﺱﺎت اﻟﻌﺮﺑﻴﺔ ﻓﻲ ﺟﺎﻣﻌﺔ ادﻧﺒﺮا ؛ وذهﺐ إﻟﻰ اﻟﻘﻮل ﺑﺎﻓﺘﺮاء ﻣﺤﻤﺪ وﺗﺄﻟﻴﻔﻪ ﻟﻠﻘﺮﺁن ﺑﻮاﺱﻄﺔ ﻣﺎ ﺱﻤﺎﻩ ﺑﺎﻟﺘﺨﻴﻞ اﻟﺨﻼق ) ، (Creative Imaginationوﻗﺪ آﺎن ﻣﺤﻤﺪ -ﻓﻲ رأﻳﻪ -ﻣﻦ ﻣﺜﻘﻔﻲ ﻋﺼﺮﻩ وﻟﻴﺲ أﻣﻴًﺎ ؛ ﻟﺬﻟﻚ اﺱﺘﻄﺎع إﻧﺘﺎج هﺬا اﻟﻌﻤﻞ اﻟﻀﺨﻢ اﻟﻤﺴﻤﻰ ﺑﺎﻹﺱﻼم اﻗﺘﺒﺎﺱًﺎ ﻣﻦ اﻟﺘﻮراة واﻹﻧﺠﻴﻞ ، وﻟﻮات ﻓﻲ هﺬا اﻟﻤﻀﻤﺎر ﻣﺠﻤﻮﻋﺔ ﻣﻦ اﻟﻤﺆﻟﻔﺎت ﻣﻨﻬﺎ :ﻣﺤﻤﺪ ﺑﻤﻜﺔ (Mohammed at ) Meccaوﻣﺤﻤﺪ ﺑﺎﻟﻤﺪﻳﻨﺔ ) (Mohammed at Madinaوﻣﺤﻤﺪ ﻧﺒﻴًﺎ ورﺟﻞ دوﻟﺔ ) (Mohammed Prophet and Statesmanوﻗﺪ ﻇﻞ وات ﺡﻴًﺎ إﻟﻰ وﻗﺖ ﻗﺮﻳﺐ ،ﻓﻤﺎ أدري ﻋﻠﻰ وﺟﻪ اﻟﺘﺤﺪﻳﺪ أﻣﺎ زال ﺡﻴًﺎ ﺡﺘﻰ اﻵن أم ﻣﺎت ؟ آﻤﺎ ﻇﻬﺮ ﻓﻲ ﺗﻠﻚ اﻟﻔﺘﺮة أﻳﻀ ًﺎ اﻟﻤﺴﺘﺸﺮق اﻷﻟﻤﺎﻧﻲ آﺎرل ﺑﺮوآﻠﻤﺎن )(Borochelman
اﻟﺬي ﻋﻤﻞ أﺱﺘﺎذًا ﻟﻠﻐﺔ اﻟﻌﺮﺑﻴﺔ ﺑﻤﻌﻬﺪ اﻟﻠﻐﺎت اﻟﺸﺮﻗﻴﺔ ﺑﺒﺮﻟﻴﻦ ،وﻗﺪ ذهﺐ إﻟﻰ اﻟﻘﻮل ﺑﺘﺄﻟﻴﻒ ﻣﺤﻤﺪ ﻟﻠﻘﺮﺁن أﻳﻀًﺎ ؛ آﻤﺎ ذهﺐ إﻟﻰ أن اﻟﻘﺮﺁن ﻗﺪ اﺗﺴﻢ ﺑﺎﻟﺘﻔﻜﻚ وﺽﻌﻒ اﻟﺘﺮآﻴﺐ ﻧﻈﺮًا ﻟﻀﻌﻒ اﻟﻤﻌﻠﻮﻣﺎت اﻟﺘﻲ اﺱﺘﻘﺎهﺎ ﻣﺤﻤﺪ ﻣﻦ اﻟﻴﻬﻮد واﻟﻨﺼﺎرى. آﻤﺎ أن ﻣﻦ أآﺜﺮ اﻟﻤﺴﺘﺸﺮﻗﻴﻦ ﺥﻄﻮرة ﻓﻲ ﺗﻠﻚ اﻟﻔﺘﺮة اﻟﺘﻲ ﻋﺎﺹﺮهﺎ اﺑﻦ ﻧﺒﻲ - اﻟﻤﺴﺘﺸﺮق اﻹﻧﺠﻠﻴﺰي ﻣﺮﺟﻠﻴﻮث اﻟﺬي ﺱﻠﻚ ﻃﺮﻳﻘًﺎ ﻏﻴﺮ ﻣﺒﺎﺷﺮة ﻣﻌﺘﻤﺪًا ﻋﻠﻰ اﻟﻤﻨﻬﺞ اﻟﺪﻳﻜﺎرﺗﻲ ﻓﺸﻜﻚ ﻓﻲ ﻧﺴﺒﺔ اﻟﺸﻌﺮ اﻟﺠﺎهﻠﻲ ﺗﻘﻮﻳﻀًﺎ ﻟﻤﻨﻬﺞ اﻟﺘﻔﺴﻴﺮ وﻣﻨﻬﺞ اﻹﻋﺠﺎز ،وﻗﺪ ﺗﺒﻌﻪ ﻓﻴﻤﺎ ذهﺐ إﻟﻴﻪ ﻋﺪد ﻣﻦ اﻟﻤﺴﺘﻐﺮﺑﻴﻦ ،وﻗﺪ ذُآﺮ ﻣﺎ آﺎن ﻣﻦ أﻣﺮﻩ ﻓﻲ ﻣﺴﺘﻬﻞ هﺬا اﻟﺒﺤﺚ. وﻗﺪ ﻋﺎﺹﺮ ﻣﺎﻟﻚ ﺑﻦ ﻧﺒﻲ اﻟﻤﻔﻜﺮ اﻟﺠﺰاﺋﺮي هﺬﻩ اﻟﻔﺘﺮة اﻟﺘﻲ اﺷﺘﺪت ﻓﻴﻬﺎ ﺱﻮاﻋﺪ اﻻﺱﺘﺸﺮاق واﺱﺘﻮى ﻓﻴﻬﺎ اﻟﺘﻐﺮﻳﺐ ﻋﻠﻰ ﺱﻮﻗﻪ ؛ ﻓﺄﺥﺬ ﻳﻨﻈﺮ إﻟﻰ ﻣﺎ ﻳﻨﺸﺄ ﻓﻲ ﻋﺼﺮﻩ ﻣﻦ ﻏﺮاﺋﺐ اﻷﻓﻜﺎر ﻧﻈﺮ اﻟﻨﺎﻗﺪ اﻟﻤﺘﺄﻣﻞ ؛ ﺑﻘﻠﺐ واع وﻋﻴﻦ ﻓﺎﺡﺼﺔ ؛ وهﻮ داﺥﻞ ﻣﺴﺮح هﺬﻩ اﻷﺡﺪاث ،ﻻﺱﻴﻤﺎ وأﻧﻪ ﻗﺪ درس ﻓﻲ اﻟﻌﺸﺮﻳﻨﺎت ﻣﻦ هﺬا اﻟﻘﺮن ﺑﺄورﺑﺎ ﻓﺘﺨﺮج ﻣﻬﻨﺪﺱًﺎ آﻬﺮﺑﺎﺋﻴًﺎ ﺑﺒﺎرﻳﺲ ،ﺡﺘﻰ إذا هﻀﻢ ﺗﻠﻚ اﻷﻓﻜﺎر وﻧﻀﺞ ﻧﻘﺪﻩ ﺑﻌﺪ رﺟﻮﻋﻪ إﻟﻰ ﺑﻠﺪﻩ أﺥﺮج
ﻓﻜﺮﻳﺔ دﻳﻨﻴﺔ ﺷﻐﻠﺖ اﻟﻤﺴﻠﻤﻴﻦ ﺡﻘﺒﺔ ﻃﻮﻳﻠﺔ ،واﺡﺘﺪم ﻓﻴﻬﺎ اﻟﺠﺪل ﺡﻮل اﻟﻘﺮﺁن ” :ﺃﻤ ﻠﻭﻕ ﺃﻡ ﻗﺩﻴﻡ“. 221
ﺘﻔﻜﺭ ،ﻤﺠﻠﺩ ) ، (1ﻋﺩﺩ )1420/99 ، (1ﻫـ
ﺃ .ﺠﻤﺎل ﺍﻟﺩﻴﻥ ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺸﺭﻴﻑ
ﻣﺎ أﺥﺮج ﻣﻦ ﻣﺆﻟﻔﺎﺗﻪ اﻟﻘﻴﻤﺔ ،وﻟﻴﺲ ذﻟﻚ ﻓﺤﺴﺐ ﺑﻞ إﻧﻪ ﻗﺪ ﺗﻔﺮغ إﻟﻰ اﻟﻌﻤﻞ اﻟﻔﻜﺮي ﺑﻌﺪ أن اﺱﺘﻘﺎل ﻣﻦ ﻣﻨﺼﺒﻪ آﻤﺪﻳﺮ ﻋﺎم ﻟﻠﺘﻌﻠﻴﻢ اﻟﻌﺎﻟﻲ .وذﻟﻚ دﻓﺎﻋًﺎ ﻋﻦ اﻟﻘﺮﺁن واﻹﺱﻼم. وﻻ ﺷﻚ أن ﺗﻠﻚ ﻣﺮﺡﻠﺔ ﻣﻦ ﻣﺮاﺡﻞ اﻟﻔﻜﺮ اﻹﺱﻼﻣﻲ ﻓﻲ اﻟﺘﻌﺎﻣﻞ ﻣﻊ ﻗﻀﻴﺔ اﻹﻋﺠﺎز اﻟﻘﺮﺁﻧﻲ ﻓﻲ ﻣﻮاﺟﻬﺔ ﺗﺤﺪﻳﺎت اﻟﻌﺼﺮ وﻇﺮوف اﻟﻮاﻗﻊ ،وﻟﻜﻦ اﻟﻤﻬﻤﺔ اﻵن ﺗﻐﻴﺮت ﻧﻮﻋًﺎ ﻣﺎ ﻋﻦ ذي ﻗﺒﻞ ،ﻓﻘﺪ أدرك اﻟﻌﺎﻟﻢ اﻹﺱﻼﻣﻲ اﻵن وهﻮ ﻋﻠﻰ ﻣﺸﺎرف اﻟﻘﺮن اﻟﺤﺎدي ﻻ ﻣﻦ اﺗﺨﺎذ واﻟﻌﺸﺮﻳﻦ -ﺽﺮورة ﺙﻨﺎﺋﻴﺔ اﻟﺘﻌﺎﻣﻞ ﻣﻊ اﻟﻘﺮﺁن :دﻓﺎﻋًﺎ وﺑﻨﺎء داﺥﻠﻴًﺎ ؛ ﻓﺒﺪ ً اﻟﻌﻠﻮم اﻹﻧﺴﺎﻧﻴﺔ واﻻﺟﺘﻤﺎﻋﻴﺔ ﺁﻟﺔ ﻹﺙﺒﺎت اﻹﻋﺠﺎز اﻟﻘﺮﺁﻧﻲ -ﻻﺱﻴﻤﺎ واﻧﻪ ﻗﺪ ﺙﺒﺖ ﻓﻴﻬﺎ ﺷﺪة اﻟﺘﺤﻴﺰ وﻏﻠﺐ ﻋﻠﻴﻬﺎ اﻟﻈﻦ وﺗﺒﻠﻮرت ﺑﺎﻳﺪﻳﻮﻟﺠﻴﺎت اﻟﻐﺮب وﺥﻠﻔﻴﺎﺗﻪ اﻟﺜﻘﺎﻓﻴﺔ -ﺹﺎر اﻟﻬﻢ اﻷآﺒﺮ هﻮ اﺗﺨﺎذ اﻟﻘﺮﺁن ﻣﺼﺪرًا ﻣﻦ ﻣﺼﺎدر اﻟﻤﻌﺮﻓﺔ ﻣﺜﺒﺘًﺎ إﻋﺠﺎزﻩ آﻤﺼﺪر ﻻ آﻤﻮﺽﻮع ﻟﻠﺪراﺱﺔ ؛ وذﻟﻚ ﺑﺮؤﻳﺔ ﻣﻨﻬﺠﻴﺔ اﺑﺴﺘﻤﻮﻟﺠﻴﺔ ،وﻗﺪ ﺗﺒﻠﻮر ذﻟﻚ ﻓﻴﻤﺎ ﺱﻤﻰ ﺑـ ”ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ“ .وﻟﻜﻦ ﻣﻌﻀﻠﺔ اﻟﻤﻨﻬﺞ ﻣﺎ زاﻟﺖ ﺗﻮرق اﻟﻤﻬﺘﻤﻴﻦ ﺑﺎﻟﻘﻀﻴﺔ آﻤﺎ أرﻗﺖ ﻣﺎﻟﻜًﺎ ﻣﻦ ﻗﺒﻞ.
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ﺍﻟﻔﻠﺴﻔﺔ ﻭﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ Towards a New Paradigm for Social Science Research Towards a New Paradigm for Social Science Research
INTRODUCTION : When I first came across a statement to the effect that it normally takes the social sciences fifty years to digest and assimilate any new development in the physical sciences, I took that for some kind of exaggeration. With the modern explosion in communications, the statement seemed too pessimistic to be applicable to the world of today. Not until I came to consider the fate-in the social sciences- of the magnificent developments which have been taking place in the natural sciences since the early decades of this century. These great scientific discoveries, the impact of which is forcing a deep rethinking of science itself, thus leading to the emergence of the “New philosophy of science” have hardly made a dent on the social sciences. What is especially deplorable about this is that these particular developments in the natural sciences should have been of great interest because of their special relevance for the social sciences. They indeed seem to be ushering in a brave new understanding of the nature of matter, human being, and mind. But most social scientists s ‘hold a too deep-seated belief in the positivist/ empiricist tradition science to allow them to conception of what should constitute “true” the only” harbor any serious doubts about its validity. For them, it is “ perspective from which to see and to understand the world. For them, it looks so unscientific, or almost heretical to think otherwise. This recalcitrance, understandably incensed the critics of positivism, who became more defiant and more virulent in their criticism. Since
ﺩ ﺇﺒﺭﺍﻫﻴﻡ ﺭﺠﺏ.ﺃ
ﻫـ1420/99 ، (1) ﻋﺩﺩ، (1) ﻤﺠﻠﺩ، ﺘﻔﻜﺭ
’extreme positions - by definition - tend to distort the truth, the critics suggestions to remedy the situation turned out to be the less palatable even to those who may basically accept the arguments against positivism. Which, in turn, seems to have resulted in an impasse. Some of those critics, who came to be known as the post-positivists or post-empiricists, seem to have to resort to extremes to be able to shake the faith-like convictions of the hard-core empiricists. Moreover, to be convincing, the critics were less interested in coming up with what could look like viable alternatives as much as to live up to their extreme criticism of positivism - at the cost of becoming even less convincing. Many scholars considered to be themselves among the post-positivists could hardly accept such extreme alternatives. The whole situation, then, seems to call for a more balanced approach to both aspects of the issue : the critique of the dominant paradigm on the one hand, and the proposed alternatives on the other. The position adopted throughout this paper is that the crucial, wellfounded objections leveled against the positivist/ empiricist tradition should never blind us not to see what is still valid and valuable in that tradition, specifically when it comes to the study of the empirical aspects of reality. It would only be self-defeating to deny that even human and social phenomena have their empirical aspects that lend themselves readily to observation through sense experience. But sense experiences and observation from outside definitely do not tell the whole story of human behavior. The basic problem with positivism (in its purist forms), it seems, does not lie as much with its inherent invalidity as it is in its exclusivity, that is, its uncompromising
ﺍﻟﻔﻠﺴﻔﺔ ﻭﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ
Towards a New Paradigm for Social Science Research
insistence that sense experience is “exclusively” the one and only legitimate source for all “scientific” knowledge (while grudgingly accepting a limited role for reason in its logical-positivist variety). What is regrettable in this connection, is that such assumption (amounting to a “belief” is not based on any particularly “scientific”, empirically validated, or even logical considerations, but it is strangely enough - based on historical/political contingencies, as will be shown below. It is then only reasonable to suggest that any successful revision of the current epistemological scene should first tackle and then transcend the effects of these historical/ political factors. The crisis - as some insist when characterizing the situation - in social science scholarship in general, and at the methodological front in particular, is reflected in the following tripartite problematic situation: (1) The Critique : Where we have those waging dire attacks on the positivist/ empiricist tradition, attacks that at times deny any claims to truth for that perspective, which renders those claims ineffective. (2) The Alternatives: Where we encounter unconvincing extreme alternatives to positivism, suggested by the same critics, which result in more renitency on the part of the positivists. (3) The Context: Where we note inability of both parties to appreciate, and then to effectively transcend the historical/political roots of the debate.
ﺩ ﺇﺒﺭﺍﻫﻴﻡ ﺭﺠﺏ.ﺃ
ﻫـ1420/99 ، (1) ﻋﺩﺩ، (1) ﻤﺠﻠﺩ، ﺘﻔﻜﺭ
It could be added at once that Immoderation and immodesty complicate the whole situation, for these are indeed the nemeses of effective exchange among otherwise very thoughtful scholars. The purpose of this paper is to elaborate, in a systematic fashion, on the issues alluded to above, with the intention to hopefully providing some perspective on their problematics - as far as is possible at this point in time. To do justice to all three aspects of the debate, it might be appropriate to start our discussion with a clear statement of the positivist/ empiricist position before embarking on an analysis of its historical and intellectual roots. This should set the stage for a rigorous critique of empiricism, especially in its rugged forms. On the basis of that analysis a new synthesis is suggested here, which it is hoped, would be adequate to addressing the valid criticisms made against empiricism, while attempting to rectify the blatant omissions of the old paradigm. But it should be asserted from the start that this task could never be achieved except after exorcising ourselves first of those historical demons that we alluded to earlier ... which may mean as Pitrim Sorokin (1941) would suggest, nothing less than a major transformation in our current value configuration. The suggested alternative may sound a bit radical for those who are still caught into phraseology (1982). ’the “orthodox consensus”, to use Giddens However, this seems to be exactly what is needed for us to be able to free ourselves from the bondage of the familiar, and to help us respond to the situation in fresh, vigorous and unhesitant ways.
ﺍﻟﻔﻠﺴﻔﺔ ﻭﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ
Towards a New Paradigm for Social Science Research
THE SCIENTIFIC METHOD AND THE POSITIVIST/ EMPIRICIST LEGACY Although it may be very hard to believe by many, contemporary reevaluations of the history of science have shown that the “idea of science ... (as we know it today) is only one of many, and that it is a product of temporary circumstances” (emphasis added) (Ravetz, 1975 : 366). Historians of science, according to Ravetz, are also coming to view present conceptions of science as “one phase in a continuing evolution”, and that modern science as we know it is an integral part of European civilization (and Western way of life), reflecting “its faults as well as its virtues” (p. 375). In the same vein, Johan Galtung (1977) writes that any discussion of scientific methodology “without reference to the underlying social structure is misleading. That kind of discussion will only lead to pretenses of universalism and absolutism..” (p.13). Tudor (1982) completes the demystification process by stating that “science is a social activity like any other and constraints and virtues”. ’ irrational‘thus subject to similar (p.31). So, far from being the safe, unbiased, and immutable process we think it is, the scientific method has been shaped through its development by such mundane things as culture, ideology, politics, self interest, and even long-standing hatreds and animosities. These and similar eye-opening insights should prove to us how fallible we all are, and that we cannot grant, even to science, the kind of blind respect and trust that only religion did one day muster, and which science, incidentally, has valiantly fought to dispossess religion of! Bergin (1980) sums up the situation beautifully when he states that:
(II)
ﺩ ﺇﺒﺭﺍﻫﻴﻡ ﺭﺠﺏ.ﺃ
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“Science has lost its authority as the dominating source of truth it once was. This change is both reflected in and stimulated by analyses that reveal science to be an intuitive and value-Iaden cultural form.. Although a belief in the value of the scientific method appropriately persists, there is a widespread disillusionment with the way it has been used and a loss of faith in it as the cure for human ills” (p.95). Thus we do indeed have, not only a moral, but in fact a “scientific” obligation and responsibility to closely examine our conceptions of the scientific method to see where did we err, particularly in our efforts at the “scientific” study of human beings. This takes us directly to the positivist/ empiricist legacy. The Modern Dictionary of Sociology defines positivism as “the philosophical position holding that knowledge can be derived only from sensory experience” (Theodorson and Theodorson 1969:306). A variant of positivism, “logical positivism”, only concedes that “logical analysis is needed to clarify meanings that have been verified or falsified through sense experience, but such analyses should be closely associated with empirical observation ...” (p.307). Logical positivists at the same time condemn “..as nonsense ...all moral, aesthetic, and metaphysical assertions”. (Feigl, 1975: 879). “Logical empiricism”, a modified version of the above, developed in the mid thirties of this century, relinquished the designation “positivism” altogether because of the negative attitude it carries toward the existence of any “theoretical” entities. “Empiricism” is, however, retained as it insists on “the requirement that hypotheses and theories be empirically testable” (p.881). Logical empiricism, which is the dominant philosophy
ﺍﻟﻔﻠﺴﻔﺔ ﻭﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ
Towards a New Paradigm for Social Science Research
guiding scientific inquiry today, also insists that “all statements about moral ... or religious values are scientifically unverifiable and meaningless” (Levi, 1975:273). But how can we explain the messianic zeal with which the empiricists defend the use of the senses as the only source of acceptable “scientific” knowledge? And why that vehement insistence on the summary exclusion of all other sources of knowledge such as religious concepts assumed to be ‘revealed’ knowledge? It would have been interesting to try here to trace the historical development of science and the scientific method to be in a position to give detailed answers to these two questions. That, however, goes beyond the scope of this paper. Fortunately, there exists a vast literature on the subject, to which the reader may be referred (see e.g. Sarton, 1975; Levi, 1975; Ravetz, 1975). Suffice it at this point to conclude with Polkinghorne (1984) that: “In Western philosophy, there has been an ongoing search for a foundation or ground upon which to secure true knowledge. After scriptural authority and Descartes’ clear and undoubtable ideas ... were found wanting, there was a general acceptance of sense experience as the base for certainty”. (p.418) “emphasis added”. It is widely acknowledged today that the emergence of that warped positivist/ empiricist tradition, with its single-minded emphasis on sense experiences was only the bitter harvest of the unfortunate conflict between the church and the nascent scientific community during the Renaissance. As a consequence, scientists resolutely determined to break loose from church authority at any price, went so
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far - it seems - as to throw the baby with the bath water. But this calls for elaboration. We are told by historians of science that “Western philosophy in the Middle Ages was primarily a Christian philosophy, clarifying the divine revelation ... “but” the Renaissance mounted its revolt against the reign of religion and therefore reacted against the church, against authority, against Scholasticism, and against Aristotle. “Levi, 1975:261). Toulmin (1975) adds that” Francis Bacon, author of the method of exhaustive induction ... reacted against the Scholastic reliance on Aristotle’s authority by calling for return to firsthand experience... was preoccupied with empirically observed facts as the starting point for all science...” (emphasis added) (p.378) To clear away from Aristotle, whose ideas were adopted as official doctrine by the church, an independent source for gaining true knowledge had to be found and to be consecrated! Sense experience, the capacity for which is owned by everybody and not monopolized by the clergy was the most fitting answer. This was indeed a reasonable foundation on which to base our search for the truth. However, to free science - forever - from the grip of the church or from any other arbitrary authority for that matter, sense experiences were to be regarded as the “sole source” of scientific knowledge. This was meant to completely and irrevocably exclude revelation - true or false - from playing any role whatsoever anywhere in the whole brave new scientific enterprise. This ideology served its purposes very well as it guided physical scientists engaged in the study of natural, material phenomena. The
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Towards a New Paradigm for Social Science Research
subject matter under study, by its nature, was amenable to objective observation from outside through the use of the senses and through equipment designed to extend their reach. The validity of verification of the findings was guaranteed through replication of experiments, done on inanimate matter or non-human organisms. Certainty seemed to be easily within our reach, or so it appeared - up to a point. This of course, explains the exemplary success of the “traditional” scientific method in the study of natural phenomena. Hoping to achieve a comparable degree of success in the study of humans, scientists “or rather philosophers at that point in time” enthusiastically called for the application of the same methods used in the natural sciences to the realm of the social sciences. But this was not the only motive behind the call for emulating the physical sciences - as should be clear from the historical account above. Scientists were also keen to seal out any influence the church may still claim on the “scientific” study of human being in particular, because understanding and guiding human affairs was exactly the bone of contention between scientists and religious authorities. This is where August Compte’s call for positivism could be understood, with its insistence that “The methods of physical sciences are regarded as the only accurate means of obtaining knowledge, and therefore the social sciences should be limited to the use of these methods and modeled after the physical sciences”. (Theodorson & Theodorson, 1969:306). This should also explain the wide acceptance of positivist ideas among social scientists and beyond. Feigl (1975) points out the anti-church motive behind this call when he stated that “In its basic ideological posture,
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positivism is thus worldly, secular, anti-theological, and antimetaphysical” (p.877). But what did all that mean for the social sciences and their research methods? How did nineteenth century views of the world and of the methods of knowing about the world held by the physical scientists affect the study of human being, then and until the dawn of the twenty-first century? (III) THE POSITIVIST/ EMPIRICIST IMPACT ON THE SOCIAL SCIENCES in 1843 John Stuart Mill wrote that “The backward state of the moral “human” sciences can be remedied by applying to them the methods of physical science, duly extended and generalized.” (Polkinghorne, 1984:416). The first part of this advice was religiously followed by social scientists since then. The consequences of emulating the physical sciences were dire indeed. To appreciate the extent of the damage done as a result of the indiscriminate use of these same methods in the study of humans, let us examine the characteristics of the version of science and the scientific method which were applied in the physical sciences at that time and which still drag on up to this day. Authorities on the subject would tell us that nineteenth century science could generally be described as materialistic, mechanistic, and reductionist, reflecting conceptions of reality prevalent in that era (Sorokin, 1941; Augros and Stanciu, 1984). In physics, Newton’s formulations have since the seventeenth century been successfully applied to explain much of the physical world on the basis of the existence of “matter” alone. As a result,
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Towards a New Paradigm for Social Science Research
scientists came to view “materialism” as part and parcel of the scientific method itself (Augros & Stanciu, 1984). This was, according to Capra (1982), coupled with a “mechanical” view of the cosmos. He states that “For two and a half centuries physicists have used a mechanistic view of the world to develop and refine .. classical physics ..Matter was thought to be the basis of all existence, and the material world was seen as a multitude of objects assembled into a huge machine ...“that” consists of elementary parts... complex phenomena could be always understood by reducing them to their building blocks and by looking for the mechanisms through which these interacted. This attitude, known as reductionism, ... has often been identified with the scientific method.” (31-32). Unfortunately, human beings came to be understood and to be studied within the same mechanical, reductionist, and materialist mentality. Research methods and research designs reflecting these same ontological and epistemological assumptions were used (Ford, 1984). All this was done without serious reflection on how the subject matter of the social sciences differed in very significant ways from that of the physical sciences. This type of confusing two very different phenomena and treating them alike is sometimes called a “category error” or a “category mistake” (Weick, 1987:222). The effects were debilitating indeed. We do not need to go to great lengths documenting the failure of the behavioral and social sciences in their efforts to understand human beings and to account for their behavior. This is well documented and all too familiar. And many critics are even coming to see the connection between these failures on the one
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hand and the outdated mode of viewing the world and conceptualizing science which still dominate the social sciences even today. Critics of psychological research and practice for example, are coming to say in different words something like the following. “psychology has an identity problem. After more than a century of official existence ... there is even debate of our subject matter.. Staats and Kosh agree that psychology’s splintered condition results, at least in part, and probably most importantly, from the existence of sharply polarized opinion about the epistemological underpinnings of psychology”. (Kimble, 1984:833 [Italics added]). Similar assessments of the situation in psychology abound. (Howard, 1985; Augros & Stanciu, 1984; Bergin, 1980; Polkinghorne, 1984). The same applies to sociology (e.g. Dixon, 1973; Gouldner, 1970). Walter Wallace had to complain that “The appalling fact.. is that even now, after decades of research and teaching, virtually none of the key substantive terms in sociology has acquired an explicitly standard meaning to any large majority of sociologists... scientifically speaking, we sociologists simply do not know (and may not care) what we are talking about” [Italics his]. (1988:23-24). He goes on to quote other prominent sociologists such as Wiley, Collins, Alexander, and Gans, who lament what they see as a “theoretical IuII” in sociology..., or a “rather widespread feeling that sociology in recent years has been in a depression ... [and] the feeling that our work is going nowhere” (: 59). But Wallace, the self-admitted naturalist, had to find some way to explain out the malaise so that naturalism could come out unscathed. The explanation has to come still from within the parameters of the
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Towards a New Paradigm for Social Science Research
normal paradigm. He thus concludes that this disciplinary condition is only temporary, implying that more of the same would do the trick but all it takes “for him” is to follow the theoretical mapping he provides! Echoes of the above could be also heard in the other social sciences. (Moten, 1990). In social work, a heated debate has been going on for a decade to the same effect. (see references to such works in, Peile, 1988). Many critics are increasingly coming to see that the major problems with the social sciences find their roots in the fact that human beings are different in many ways from things, machines or other living organisms. This fact should, by necessity, require corresponding modifications in the theoretical models and research methods used to study human beings. Howard (1985) puts it this way: “...if humans possess characteristics that are unlike the characteristics of subject matter studied by other sciences, then an appropriate science of human behavior might need to be somewhat different from other extant sciences”. (p.p.259-260). Polkinghorne (1984) goes one step further, identifying five areas in which the “human realm” is different, and suggesting the appropriate research stance corresponding to each. The human realm is different in terms of : (a) its systemic character; hence, contextual relations are more important than those among parts. (b) its unclear boundaries is the rule not the exception; hence, the inappropriate-ness of deductive-numeric operations.
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(c) unfinished quality; the human realm is in flux, and has a history; hence, correlations between elements may hold at one time but not at another. (d) composition, knowing humans is a “human” activity; hence, there is no absolute point outside ourselves from which to investigate. e) difficulty of access, the human realm is not directly observable from the outside, is saturated with meaning, hence, we have to accept evidence which is different in nature than observation. Another theme that runs through criticisms of a social science bent on following on the footsteps of the natural sciences is that of the total exclusion of the “spiritual” or religious dimensions of the human being. Bergin (1980) for example reports that “an examination of 30 introductory psychology texts turned up no references to the possible reality of spiritual factors. Most did not have the words God or religion in their indexes”. He further quotes the psychologist Robert Hogan as saying “Religion is the most important social force in the history of man... But in psychology, anyone who...tries to talk in an analytic, careful way about religion is immediately branded a meathead; a mystic; an intuitive...sort of moron”(p.99). Roger Sperry, on the basis of his vast research on split-brain (for which he was awarded the Nobel Prize in 1982) talks about a “theoretical turnabout” in psychology. He describes the emerging “new view of reality” as one that “...accepts mental and spiritual qualities as causal realities...Instead of excluding mind and spirit, the new outlook puts subjective mental forces near the top of the brains’s causal control hierarchy and gives them primacy in determining what
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Towards a New Paradigm for Social Science Research
a person does” (1988: 608-609). But how did this turnabout come through? Was it the result of some literal “soul” searching on the part of behavioral and social scientists who should be experiencing a theoretical near-breakdown? Far from it! The emerging new paradigm, to a large extent, was a direct result, instead, of the revolutionary discoveries in - again - the physical sciences! Classical physics had first to crumble under the weight of new discoveries in the first three decades of this century; then to be replaced by the new paradigm in physics; then social science waits for fifty more years till the new developments sink in, before it sheepishly reconsiders its position in the light of the new paradigm in the physical sciences, again! We are only recently starting to act. (IV) NEW DEVELOPMENTS IN SCIENCE, AND THE NEW PHILOSOPHY OF SCIENCE According to Augros & Stanciu (1984) respectively a philosopher of science and a physicist, science has since the beginning of this century, undergone a series of exciting revolutions in physics, in neuroscience, in cosmology, and in psychology. Capra, also a physicist, in his 1982 monumental work documented these developments in detail, and followed through with a description of their societal ramifications and consequences. He states that the “dramatic changes of concepts and ideas that has occurred in physics ...in our current theories of matter ...[have] brought about a profound change in our worldview; from the mechanistic...to a holistic and ecological view... [with] deep insights into the nature of matter and its relation to the human mind...” (p.p. VII-XVIII). Space would not
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allow a fuller appreciation of his account of the fascinating developments which shaped modern physics as a result of Albert Einstein’s pioneering work on relativity, and of Niels Bohr and Werner Heisenberg’s work on quantum theory. Capra’s work contains a wealth of detail in that respect. However, because of the centrality of the subject to our argument, some extensive quoting here may be in order. Capra tells us that these developments “shattered all the principal concepts of the Cartesian world view and Newtonian mechanics. The notion of absolute space and time, the elementary solid particles, the fundamental material substance, the strictly causal nature of physical phenomena, and the objective description of nature, none of these concepts could be extended to the new domains into which physics was now penetrating”(p.62). One of the most important consequences of the theory of relativity for example was “the realization
that
mass
is
nothing
but
a
form
of
energy
...Physicists...measure the masses of particles in the corresponding energy units...Atoms consist of particles, and these particles are not made of any material stuff. When we observe them we never see any substance;...[only] dynamic patterns continually changing into one another...”(p.p. 81-82). The new discoveries in atomic and subatomic physics came as a “great shock” to scientists. Even Einstein reportedly felt as though “the ground had been pulled out from under [him]”. Far from the hard, solid particles they were supposed to be, “atoms were found to consist of vast regions of space in which electrons moved around the nucleus, which in turn is comprised of protons and neutrons. Even those
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Towards a New Paradigm for Social Science Research
subatomic particles “were nothing like the solid objects of classical physics...[they] are very abstract entities which have a dual aspect. Depending on how we look at them, they appear sometimes as particles, sometimes as waves... The situation seemed hopelessly paradoxical until it was realized that the ‘particle’ and ‘wave’ refer to classical concepts which are not fully adequate to describe atomic phenomena. An electron is neither a particle nor a wave, but it may show particle-like aspects in some situations and some wave-like aspects in others”. (Capra:67). Capra comments on these insights by saying that theories of contemporary science reveal a conception of the world which can be “in perfect harmony with [the working scientists’] spiritual aims and religious beliefs”. John Polkinghorne (1986: 1994), yet another physicist, heartily agrees. New developments in neuroscience and in psychology in the last twenty years proved to be no less revolutionary than those described above in physics. Sperry (1988) contrasts these with the old paradigm. He describes the traditional model in neuroscience and psychology as proclaiming “a full account of brain function and behavior to be possible in strictly objective physiochemical and physiological terms, with no reference to conscious experience... Things such as moral values, the human spirit, purpose, dignity, and freedom to choose, if they existed at all, were supposed to be only epiphenomena..[that] supposedly, in no way changed the course of events in the real world...” (p.p. 607-608). He then reports that the early nineteen seventies brought about, with a remarkable suddenness, a revolution in the scientific treatment of the relation of mind and brain. In his
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words,” The new mentalist thinking brings basic revisions of causal explanation that provide scientists with a new philosophy, a new outlook, a new way of understanding and explaining ourselves and the world. The full range of the contents and qualities of inner experience...are not only given a new legitimacy in science but are also given primacy over the more physiochemical forces”. (p.608). He further elaborates on the causality model on which this “cognitive”, “mentalist”, or “humanist” revolution is based. He explains that “The traditional assumption in neuroscience...implicit in...all the natural sciences, supposes everything to be determined from below upward, following the course of evolution. In this materialist ‘microdeterministic ’ view of nature, all mental and brain functions are determined by, and can be explained...[in the last analysis] in terms of subatomic physics and quantum mechanics...[In contrast] the new mentalist-cognitive tenets...take into account new, previously nonexistent, emergent properties, including the mental, that interact causally at their own higher level, and also exert causal control from above downward...over their constituent neuronal events -
at
the
same
time
that
they
are
determined
by
them.
Microdeterminism is integrated with emergent determinism”. (p.609). The new paradigm has now been reflected in “a new philosophy of science”, which also seems to be gaining some momentum in the social sciences. And the movement is manifesting itself in many different ways. Declarations, for example, are repeatedly made that the basic assumptions which informed the traditional model of science are “no longer considered viable”. In 1974, Suppe wrote that” the vast
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Towards a New Paradigm for Social Science Research
majority of working philosophers of science seem to fall on that portion of the spectrum which hold the [traditional view of science] fundamentally inadequate and untenable”
(Polkinghorne:420). A
minority of practicing social scientists have for a long time felt the same way. They have been voicing dissatisfaction with the experimental
model,
operationalism, and with the perennial
preoccupation with statistics and numbers. Pitrim Sorokin (1956) rightfully attacked these tendencies, calling them Quantophrenia and Testophrenia and had even stronger and more colorful words in his arsenal. Another significant manifestation of the dissatisfaction with positivism in the social sciences is the revolt against the oncepopularized “myth” of value-free sociology. Alvin Gouldner (1973) strongly attacked the dogma that ‘thou shalt not commit a value judgment‘, which many sociologists have propagated for long. And he exposed this myth for what it really is. He puts it this way:” ...the doctrine of a value-free sociology is a modern extension of the medieval conflict between faith and reason. It grows out of, and still dwells in, the tendency prevalent since the thirteenth century to erect compartments between the two as a way of keeping the peace between them”. (p.20). The advocates of value-free social science may still argue that the doctrine is subscribed to as a guarantee of the objectivity of the scientist. It saves us from falling victim to our own biases. But how can we reconcile this with the now very influential position that” External reality, as existing apart from the perceiver, simply cannot be objectively known. Shared realities are inter-
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subjectively valid, but their objective validity cannot be known” (Strong, 1984:471). So, the exclusion of values would never really seem to solve the problem. We would be in a better position to serve the cause of scientific inquiry if the specific values on which our theories are founded were explicitly laid out. This renders them open to criticism by others, instead of allowing them to operate sub rosa. THE SEARCH FOR ALTERNATIVES (v) With the narrowness of the positivist/ empiricist perspective in the social sciences thus effectively exposed, search was diligently on by many for viable alternatives, by way of reform or of revolution. The suggestions made however did unfortunately suffer from the selfinflicted limitations necessitated by the pitch of each author‘s initial critique. So, the most vehement critics of empiricism had to produce a clearly revolutionary alternative which should have nothing in common with the culprit in any way! Consequently, their proposals came out squarely off the mark. The reformists, on the other hand tended to espouse positions that at least appear to have a balanced gloss to them. They lost in creativity to the extent that their critique of the prevailing paradigm was timid and less original. However, we have to say, that most of the proponents of the new alternatives were still caught within the historicity of the Nineteenth Century ontology and epistemology. All of this does not promise to be adequately dealing with the situation or leading anywhere. Some alternatives apparently address some neglected gap or another. Some suggest different approaches to the same aspects. This does not seem to add up to much.
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Towards a New Paradigm for Social Science Research
Giddens tells us that the” orthodox consensus”
rooted
in”positivistic or naturalistic philosophies of natural science.. is no more. The dissolution of the orthodox consensus has been substantially brought about by the critical attacks which have been mounted against positivism in philosophy and the social sciences..” . He goes on to say that”An interest in hermeneutics is one - among various other - responses to the toppling of the orthodox consensus.. I do want to claim that, in social theory, a turn to hermeneutics cannot in and of itself resolve the logical and methodological problems left by the disappearance of orthodox consensus” (p.p. 1-5). Nazrul Islam reaches something like the same conclusion with regards to another possible alternative, that is, phenomenology. He tells us that”Husserl‘s phenomenology is in no way a clear cut method or an unquestioned philosophy. The questions he raised regarding the positivist stance are definitely important and need to be answered, but a simple ‘reversal of the traditional way of proving the existence of the others via the existence of their material bodies‘ as he did is not enough” (1983: 137-139, 145). A parallel to these same statements is echoed with regard to participatory research by Latapi (1988) who, although dismissing”..the claim that PR [Participatory Research] constitutes a new research paradigm for the social sciences..” comes to conclude that “..some useful lessons should be drawn from [it] for improving present social research practice” (: 310). In psychology and in counseling, we also encounter some clear parallels to the above evaluations of the situation. In a flurry of exchanges in the mid-eighties, in the American Psychologist and in
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the Journal of Counseling Psychology, a number of distinguished scholars such as Howard, Patton, and Polkinghorne have taken positions which were described by some as calling for” a revolutionary change” (Strong, 1984: 470), Borgen (1984), however, appears to be only inclined to a reformist stance when he says that “ it is possible to study humans as active agents”, a basic dictum of the new paradigm, “within the traditional view of science”. Dawis (1984) seems to concur with that view. On the other hand, however, after considering those same contributions more carefully, Borgen (1984) concludes that even these seemingly revolutionaries may be rather looking for integration, and the perspectives of phenomenology and hermeneutics may help towards achieving that end. The trouble with most of these types of discussions is that they, as was mentioned before, are incapable of rising above the historical/ intellectual baggage of the Western (or rather the European) science, that resulted from the church-science troubled relations. Pitrim Sorokin‘s towering figure, however, stands alone in a class by himself in his account of how cultural and historical factors highly impact, or even create, a science and scientific research in their own image. On the basis of his vast, meticulous historical/ quantitative analyses, he has demonstrated that the”value-system “ adopted by any particular culture at any point in its history defines all the fundamental“compartments” of that culture. One such compartment is its”systems of truth and knowledge”, Which includes science and scientific research (1985: 226-283). To use Kuhn‘s terminology, we
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Towards a New Paradigm for Social Science Research
may say that a culture‘s value system defined the character and boundaries of the”paradigm” within which normal science is practiced. Sorokin provided us with a highly coherent description, diagnosis and prognosis of the”Crisis of Our Age”, which should indeed inform the current post-positivist debate as it applies to social science research. It also provides us with the long haul historical context for understanding the developments alluded to earlier on the origins of the positivist glorification of sense experience as source of all valid knowledge. But this calls for some more elaboration. Based on his elaborate historical analysis of social and cultural dynamics over the last 2500 years, Sorokin concluded that a culture‘s character is determined by its mentality, its value-system rather than by the social system or the personality system. He isolated three major types of culutre, each with its own value system. These are a) the Ideational, b) the Sensate, and c) the Idealistic “super-systems of culture”. To these three super-systems of culture there are three corresponding “Systems of Turth and Knowledge”.The Ideational periods are spiritually oriented, where “an infinite, super-sensory, and super-rational God...is the supereme principle of true reality and value”. The existence of everything is transient and ultimately inconsequential except His.“Ideational truth is the truth revealed by the grace of God, through his mouthpieces (the prophets, mystics, and founders of religion), disclosed in a supersensory way through mystic experience, direct revelation, divine intuition and inspiration. Such a truth may be called the truth of faith.” The Sensate periods are materially oriented, where”true reality and values are sensory. Only
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what we see, hear, smell, touch, and otherwise perceive through our sense organs is real and have value. Beyond such a sensory reality either there is nothing, or , if there is something, we cannot sense it; therefore it is equivalent to the non-real and the non-existent. As such it may be neglected”. The Idealistic periods integrate aspects of the other two.“ It is a synthesis of both, made by our reason. In regard to sensory phenomena, it recognizes the role of the sense organs as the source and criterion of the validity or invalidity of a proposition. In regard to supersensory phenomena, it claims that any knowledge of these is impossible through sensory experience and is obtained only through the direct revelation of God. Finally, our reason, through logic and dialectic can derive many valid propositions - for instance, in all syllogistic and mathematical reasoning.” (1941: 18,67-68). Where do we stand today in terms of the above mapping? According to Sorokin, we are “at the end of a brilliant six-hundredyear-long Sensate day”, with all its magnificent scientific and technological achievements. Sensate culture, sees”true reality “ to be sensory.“Another name for this truth of the senses is empiricism” (1941:13,71). ‘Sensate truth, or empiricism... rejects any revealed super-sensory truth. It discredits also, to a certain extent, reason and logic as sources of truth until their deductions are corroborated by the testimony of the sense organs.” (:72). But the Sensate culture has exhausted its creativity. We are drifting into a phase of a “dying sensate culture”, which is characterized by a combination of Passive Sensate and Cynical Sensate Mentalities.“And the night of the transitory period begins with its nightmares...and heart rending
ﺍﻟﻔﻠﺴﻔﺔ ﻭﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ
Towards a New Paradigm for Social Science Research
horrors. Beyond it however, the dawn of a new great idealistic culture is probably waiting to greet men of the future”(:13). Although some of the above statements are couched in rich metaphor (vantage Sorokin!) it should be remembered that his analyses nevertheless are steeped in hard-nosed empirical evidence. The way out, according to Sorokin on the basis of vast historical/ statistical evidence, is the “correction of the fatal mistakes of the sensate phase ...with a shift from the agonizing sensate to the ideational or idealistic or integral.” (:255-6). So, according to Johnston (1990),“Sorokin‘s solution to this endless cycle [from one super-system to another] was the pursuit of Integral truth. This form of knowing is not identical with any of the three forms of truth, but embraces all of them. It combines the empirical truth of the senses; the rational truth of reason; and the super-rational truths of faith” (:101). It is my contention that Sorokin‘s”Integral theory of truth and reality” do provide us with the most promising epistemological grounding for an effective answer to the questions posed by the critique of the positivist/ empiricist tradition. It not only adequately helps effectively free us from the straitjacket of the positivist/ empiricist tradition, but also allows us to transcend the historical/ political blinders of the church/ science conflict. The Integral Theory of Truth is favorably compared with the reductionist versions of the truth as follows:“In this three dimensional aspect of the truth of faith, of reason, and of the senses, the integral truth is nearer to absolute truth than any one-sided truth ... The empirico-sensory aspect of it is given by the truth of the senses; the rational aspect by the truth of
ﺩ ﺇﺒﺭﺍﻫﻴﻡ ﺭﺠﺏ.ﺃ
ﻫـ1420/99 ، (1) ﻋﺩﺩ، (1) ﻤﺠﻠﺩ، ﺘﻔﻜﺭ
reason; the super-rational aspect by the truth of faith...Each of these systems of truth separated from the rest becomes less valid or more fallacious, even within the specific field of its own competence.” (1957:691). We have seen earlier how the new discoveries in neuroscience are supportive of the basic notion of the legitimacy of the scientific study of inner experiences - including the spiritual aspects - as causal factors in determining human behavior. Abraham Maslow in his work on the”Theory of Metamotivation “asserts that” The spiritual life is part of the human essence. It is a defining characteristic without which human nature is not full human nature... The “highest” values, the spiritual life .. are.. proper subjects for scientific study and research.. However, he goes to great lengths in attempting to prove - without proof - that the “value life (spiritual, religious, philosophical, axiological ..etc.) is an aspect of human biology.. It is a kind of ‘higher‘ animality”. (1977:36-40). But that is beside the point. For purposes of research - its subject matter and its method - the fact that Maslow, after decades of diligent work, comes to identify the spiritual“phenomena” or the empirical manifestations from which it could be detected is what counts here. Even more significant in this respect is his denunciation of the “ ..ubiquity of stupidly limited theories of motivation all over the world.”, something which, ironically, he himself has more than anyone else contributed to. In any case, this clearly shows that we seem to be forced to move in the directions suggested by Sorokin‘s work - if we like it or not. But of course, nobody can bread this as a call for scientists to go mystical! Nothing is farther from the truth. What is implied here is basically and unequivocally a call for the reinstatement of the spiritual, non-empirical aspects of the human being as active causal factors, among the other factors which causally shape human behavior. This relates to that aspect of reform concerned with the
ﺍﻟﻔﻠﺴﻔﺔ ﻭﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ
Towards a New Paradigm for Social Science Research
boundaries of the”subject matter” to be studied by the social sciences. And because the spiritual factors are supersensory, that is by definition not accessible to observation through the senses, religious insights derived from super-rational revealed knowledge had also to be reinstated as a “Source” for plausible hypotheses. But to translate Sorokin‘s formulations into a viable research paradigm for the social sciences requires a clear delineation of the way in which the three celebrated sources of knowledge, i.e., revelation, reason, and senses, can be integrated into a unified paradigm for scientific investigation, which should uncompromisingly live up to the best of the scientific ethos. The traditional model of science emanating from “the orthodox consensus” had no real problems when the subject matter of study is strictly empirical/ material. The validity of observations could be vouched for through the truth of the senses. In the theory building phase, the application of reason guarantees coherence, but the logical consequences of whatever was arrived at through reason should once again be validated through sense experience. But that is as far as the empiricist, old paradigm goes. The most significant questions that should be raised now with regards to the new paradigm are the following: How do we integrate the truth of faith (intuition or revelation) into (1) this integral, unified “scientific method”? Whose faith or religious tradition? (2) What criteria for assessing the validity of whatever results we may (3) arrive at? Or is it -once again- a matter of accepting religious dogma and superimposing it on the facts?
ﺩ ﺇﺒﺭﺍﻫﻴﻡ ﺭﺠﺏ.ﺃ
ﻫـ1420/99 ، (1) ﻋﺩﺩ، (1) ﻤﺠﻠﺩ، ﺘﻔﻜﺭ
These are indeed serious questions which have to be addressed in a very serious manner. Sorokin recognized the difficulties involved in this regard when he said that “The validity of sensory experience and, in a less degree, of logical reasoning is pretty well established nowadays. More doubtful appears intuitional truth.”(1941:87). But to him, of course, if the task of integration has been adequately achieved in the real world, once or rather many times during some of the more luminous, albeit short-lived, epochs of human history, it could definitely be done again and again. Which sounds reasonable, and within our reach if only we are convinced of the validity of that position and if we were not hampered by the shackles of our own past professional socialization in “normal science”. The next section will be devoted to a presentation of the proposed scheme for a translation of Sorokin‘s vision into, hopefully, an integral approach for social science research. This is, by necessity a very tentative attempt (at a very ambitious undertaking), which should be seen as such. However, it is, hopefully, not a simple-minded attempt at a solution that just glosses over thorny issues. The situation is more serious than that. What is at stake here is nothing less than a decision as to whether the social sciences will ever be able to overcome their current malaise and or whether we –to be able to really contribute to human well being will prefer to continue with business as usual, satisfied with our positions, benefits and prestige .. even while Rome burns to ashes.
ﺍﻟﻔﻠﺴﻔﺔ ﻭﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ
Towards a New Paradigm for Social Science Research
AN INTEGRAL APPROACH TO THEORY BUILDING AND RESEARCH
The human being , according to the emerging paradigm, is not only his material being. He combines both the material, observable, empirical aspects with the spiritual, non-empirical aspects, in an integrated, indivisible unity which lasts as long as he lives. Human behavior is the resultant of the dynamic interplay between these two types of forces. The human being cannot be correctly understood when reduced to either one of these constituent parts, to the exclusion of the other; or when “interaction” between the two components is ignored. Let‘s, however, set the “interaction” issue aside for a moment to focus on the workings of the basic two elements of the amalgam. We do not expect to face difficulties when the focus of our study is on the observable, or empirical aspects of the human being, like studying visual and auditory perception or effects of certain drugs on behavior in psychology or the study of spatial distributions of people across regions in demography. After all, most of our research methods and techniques in the past have been geared to the investigation of such empirically observable aspects. Our “senses” do provide the raw material for knowledge, and “reason” is supposed to enmesh these findings “logically” together in a coherent fashion to render them “understandable” as a basis for further potentially fertile exploration. The big question is, how are we ever to study the other component, the spiritual, non-empirical aspects of our being. The difficulty here stems from the fact that soul, or the spiritual aspects are by definition not amenable to study by reference to sensory experience. This aspect of human existence is not space- or time- bound. The vehicle for
(VI)
ﺩ ﺇﺒﺭﺍﻫﻴﻡ ﺭﺠﺏ.ﺃ
ﻫـ1420/99 ، (1) ﻋﺩﺩ، (1) ﻤﺠﻠﺩ، ﺘﻔﻜﺭ
understanding such phenomena cannot be the sense organs. Nor could it be studied through reason alone, for reason can only process what inputs of data - sensory or otherwise - that come its way in accordance with its innate logical rules. Its speculation beyond that is mostly groping in the darkness, since it lacks an anchor either in empirical data or any other source of credible information. With all of our human faculties thus exhausted, we are left with the only other source of viable knowledge which can help us understand those elusive aspects of our own existence. It is here that we come face to face with the need to consult “revelation” , which is supposed in the celestial religions at least - to emanate from God and to be transmitted through his chosen and trustworthy messengers to humankind. The Supreme Being who created us did withhold from us any direct means to gain knowledge regarding this innermost, most valuable component of our being, our soul. But He sent Messengers to provide human being with valid insights into this aspect of their being. The “validity” issue of any specific claims of divine revelation could be decided upon through scrutiny of evidence as to whether the alleged Messenger historically existed or not, and whether the “subject matter” of revelation, i.e. scripture, has managed to reach us intact or not. But that is a realm for exploration by solemn religious scholars. Social scientists are more interested in theory-building and verification or falsification of specific ideas or hypotheses as they go on the business of attempting to understand the dynamics of individual and social behavior of the human being. But that is not meant to detract in any way from the important contribution of religious scholars to the cause of the ongoing search for the ultimate
ﺍﻟﻔﻠﺴﻔﺔ ﻭﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ
Towards a New Paradigm for Social Science Research
truth. Their efforts - if sincere - could indeed help tortured souls find their way in a troubled world through the guidance of a holistic and wholesome true belief. But in the social sciences, our interest is limited to the goals of understanding, explanation, and prediction. And we are coming to realize that most probably religious insights could be instrumental in helping us attain these scientific goals. We do not need, then, to worry about the thorny issues of historical and substantive scrutiny of evidence to establish the validity of any particular version of alleged revelation. Theory-building since Popper gives us a clue as to how can we utilize such insights into the scientific enterprise. But for this we need to dwell for a moment on the issue of the pivotal role played by “theory” in science. There is general agreement that “the goal of science is to develop theory” (Turner, 1978:24). As Dawis puts it..“theory is the end product of scientific activity, but an end product that is never final because it is subject to revision and eventual rejection if a better theory is found (1984:468). Kerlinger (1979) also explains the”high esteem” held by scientists for theory. He tells us that such esteem “springs from the basic purpose of science, and theory is the vehicle for expressing the purpose. Science, then, has no other purpose than theory, or understanding and explanation”(p.280). Many working scientists see empirical observations as the solid, building blocks of science. However, new paradigm thinking has shown that observations are first made and are later interpreted and given meaning only within a specific frame of reference, a theory of sorts -
ﺩ ﺇﺒﺭﺍﻫﻴﻡ ﺭﺠﺏ.ﺃ
ﻫـ1420/99 ، (1) ﻋﺩﺩ، (1) ﻤﺠﻠﺩ، ﺘﻔﻜﺭ
explicit or implicit. So, observations - whatever the degree of validity ascribed to them do not determine theory. Howard (1985) explains the nature of the relations between observation and theories as follows :”Because empirical ‘facts‘ can support a multitude of incompatible theoretical positions, and [because] observations in science are, in fact, theory dependent, the link between theory and observation must be tentative” (p.257). But theories are based on certain assumptions, which”are not for testing”, which delineate and limit the conditions under which the theory applies. If a situation violated the assumptions,”it is not legitimate to apply the theory” (Lin, 1976:16). How then can we appraise theories? Howard asks,“What are the criteria whereby choices among theories are made? McMullin held that the appraisal of theory is in important respects closer in structure to
value-judgment
than
it
is
to...rule-governed
inference”...
(Howard:257). For this reason, assumptions upon which a theory stands should always be explicitly laid out, even if they cannot be tested. This makes it possible for others to agree or to disagree with the assumptions, and to produce alternative assumptions that may prove more useful when hypotheses based on them are tested. And it is here that the value of Popper‘s idea of falsifiability is appreciated. Theories, for Popper, are often “bold conjectures”. Scientists should be encouraged to construct theories “ no matter how they deviate from the tradition”. But “all such conjectures should be subjected to the most severe and searching criticism and experimental scrutiny of their truth claims. The growth of knowledge thus proceeds through the elimination of error, i.e. through the refutation of
ﺍﻟﻔﻠﺴﻔﺔ ﻭﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ
Towards a New Paradigm for Social Science Research
hypotheses that are logically inconsistent or entail empirically refuted consequences” (Feigl, 1975:880) [emphasis added]. In this way, according to Champion (1985), Popper destroyed the logical positivists‘ theory of induction. He proposed a “theory of conjectural objective knowledge that grows by a process of trial and error, controlled by imaginative criticism and empirical tests”. Champion adds that this is based on a realization“that there are numerous sources of knowledge : tradition, observation, imagination, mathematical and logical deduction...but none of these provides anything like a certain base or a criterion of truth.”(p.1415). Informed by these insights one can hardly disapprove of Dawis‘s call that “The world of science should be like a classical free enterprise marketplace, with theories as commodities. When there is a demand for theories (of one sort) it is to the consumers‘ advantage to allow the largest possible supply...I find no problem with including objectively unobservable ‘internal states‘ in our theories, so long as such theories can be tested” (Dawis, 1984:469) [emphasis added]. In the same vein, Allen Bergin (1980) advocates that we examine our values, admit that they are subjective, be clear and open. Then we state our values as hypotheses for testing and common consideration by others, and subject them to test, criticism, and verification (p.102). He goes on further to offer a few testable hypotheses as examples. And, as one scholar taught”the ultimate test of an epistemology is in the crucible of empirical trials” (Borgen, 1984:458). I would hasten only to add to these statements that we most of the time cannot directly test the validity of values themselves, hence, we may say that
ﺩ ﺇﺒﺭﺍﻫﻴﻡ ﺭﺠﺏ.ﺃ
ﻫـ1420/99 ، (1) ﻋﺩﺩ، (1) ﻤﺠﻠﺩ، ﺘﻔﻜﺭ
we can test their logical consequences in the traditional ways described by those advocating an “axiomatic theory” model for the social sciences. This is exactly where“revelation” fits into the general picture of theory building in the social sciences. If theories are arrived at through the creative use of imagination or conjecture when scientists try to make sense of accumulated verified observation, then what do we loose if we substitute imagination with insights gained from intuition or for that matter revelation, allegedly having its source in divine wisdom? Homans tells us that “a leap of imagination” is required to bring observations together in a meaningful way (1980:19). Dubin (1978) also asserts that “a theoretical model is limited in no way except by the imagination of the theorist in what he may use as elements in building the model...”, then it is for the research test in the real world to decide on its validity. (p.12). This should help solve one of the thorniest problems that tended to hamper the utilization of religious insights in the body of social science theorizing and research activities in the past. The problem we may have here is that whenever religion is invoked even among otherwise very thoughtful people, dark clouds start gathering in the horizon. Most social scientists seem to be conditioned by those historical conflicts between church and science. The intellectual legacy that we inherited from this conflict which was alluded to above resulted in an avoidance syndrome. We can afford to refrain from discussing religion in a social gathering, but when it
ﺍﻟﻔﻠﺴﻔﺔ ﻭﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ
Towards a New Paradigm for Social Science Research
comes to matters of serious scientific consequences, this does not seem to be an acceptable response. What we can profitably do is to get the types of inappropriate questions and reactions out of the way by consciously and honestly dealing with them. This should clear the way for more thoughtful deliberation. One such question that has to be laid to rest may be : which particular religious tradition are we talking about. The implication of the question is that utilizing concepts that belong to any religion automatically means endorsing it or proselytizing in its favor. Or even worse zealously defending it in all sorts of reasonable or unreasonable ways. But nothing of the above is intended or implied here. Defense of a religion and its validity - as was mentioned earlier is the business of its faithful religious scholars. All that the social scientists need from alleged-revelation is the insights and ideas they provide as grist for their mill of theory construction and productive research. For them it is not a matter of belief or disbelief. It is a matter of utilizing a vast and rich repository of ideas with a good potential for pointing to where the truth may possibly be found. And those ideas‘ validity has to be attested to by the rigorous test of their correspondence with reality - that is”total reality” as will be explained. This is a sine qua non for scientific inquiry. No exemptions from these rules could be made for the insights generated from our understanding of any particular revealed tradition. Scripture is something, our human understanding based on selective use of parts of scripture to generate theoretical frameworks is another thing. The strategy suggested here is hoped to open the doors of
ﺩ ﺇﺒﺭﺍﻫﻴﻡ ﺭﺠﺏ.ﺃ
ﻫـ1420/99 ، (1) ﻋﺩﺩ، (1) ﻤﺠﻠﺩ، ﺘﻔﻜﺭ
utilization of religious insights towards a fuller and more meaningful understanding of human beings and their behavior. This, in line with the conclusions reached by thoughtful social scientists, promises to get the social sciences out of the dead ends that plagued them for most of their history. Again, my reference here is mainly to “Sorokin: The World‘s Greatest Sociologist” as suggested by the title of the book by Carl Zimmerman (1968), ...a scholar whose work was favorably compared by Leopold von Weise with other towering intellectuals as follows :”The efforts of Compte, Spencer, Pareto, and Spengler seem somewhat whimsical, in comparison with Sorokin” (Michel Richard, in his introduction to, Sorokin, 1957). Our attempt to outline a strategy which enables social scientists to put to good use the richness of revealed knowledge without sacrificing anything in terms of the rigor with which all scientific knowledge should be based, is thought of as a humble contribution towards the fulfillment of the promise of his insightful work. The basic strategy suggested here for the incorporation of religious insights into the normal scheme of theory development - without any loss in external validity - consists of the following: Scripture, along with its interpretations and commentaries by (1) religious scholars would be gleaned for insights regarding human nature, the ultimate meaning of humans existence within the whole universe, nature of social relationships and societal arrangements. Such insights would be used in conjunction with available social science theories to provide as integrated a
ﺍﻟﻔﻠﺴﻔﺔ ﻭﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ
Towards a New Paradigm for Social Science Research
theoretical framework for the understanding of the particular area under study as possible. Hypotheses would be logically derived from these integrated (2) theoretical frameworks for testing in the “total reality,” which includes both the empirical world and the non-empirical (as shall be elaborated on later). If the hypotheses thus generated are confirmed (or if we failed to (3) reject them) this means that: We have arrived at validated observations, which would be (a) added to the repository of the known facts, and at the same time, Our confidence in the robustness of theoretical framework (b) increases. If our hypotheses were not confirmed, that means either: (4) That our intuition, our understanding or interpretation of
(a)
revelation was, in fact, incorrect to start with, or: That our research methods and our research procedures are (b) wanting. All details of research design and data collection have to be vetted for any flaws or discrepancies from valid procedure. As a general rule, we do not expect contradictions between any (5) valid intuition or correct interpretation of “true” revelation on the one hand, and corroborated facts on the other. That would be contradiction in terms, because if true revelation was “true”, this means that it corresponds to what is known for fact. The proposed strategy rests on the following assumption:
ﺩ ﺇﺒﺭﺍﻫﻴﻡ ﺭﺠﺏ.ﺃ
ﻫـ1420/99 ، (1) ﻋﺩﺩ، (1) ﻤﺠﻠﺩ، ﺘﻔﻜﺭ
To the extent that an intuition or religious idea rests upon “true” (1) revelation we can expect that we would fail to reject hypotheses derived from them through meticulous testing in the real world. Even if theoretical formulations rest on true, valid “scripture”, (2) they may still fail the test of research in “total reality” if revelation is incorrectly interpreted by men. If the religious personages assumed to have received revelation (3) (Messengers of God) were known to have historically existed, with their special qualities assured, and their utterances “as Messengers” recorded without distortion, this would render plausible the theoretical frameworks generated from their teachings-pending verification, that is. Numbers 1,2, and 3 above would only pause a “fair” challenge to (4) institutional religion. It should help religion discard any accretions to
religious
concepts
resulting
from
human
distortions
accumulated across centuries of any religion’s particular development. At the same time, the admission of insights derived from religious (5) sources to be part of theoretical frameworks would effectively rid the social sciences out of the unfounded arrogance of scientism. Such frameworks could be expected to have, at least, a modicum of truth. In any case, they should be superior to the use of mere imagination or conjecture. Testing hypotheses derived from these theoretical frameworks (6) dictates devising appropriate methods and techniques which are capable of tapping “total reality”.
ﺍﻟﻔﻠﺴﻔﺔ ﻭﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ
Towards a New Paradigm for Social Science Research
But this last point deserves special attention. As was mentioned above, our research methods and data collection technique are well developed in terms of tapping one aspect of the world around us, that is the empirical. When it comes to the study of “total reality” , that means that we have to devise methods and techniques geared to the study of non-empirical reality just as well. This may sound incredible to some. However the situation may be less hopeless than it may look at first. The solution of the difficulty may lie in the idea of studying the “interaction” of the non-empirical with the empirical. This may mean honing some of our current methods and techniques to make them sensitive enough to detecting these types of “inner signals”, as Maslow (1977) later came to characterize his “spiritual” aspects of the human experience “although to him these aspects still are nontranscendent”. It may entail also some redirecting of our present techniques to gear them to the new focus. Or it may mean devising totally new methods and techniques capable of penetrating into the newly targeted phenomena. Siporin (1985) tells us about “the desire to gain better ways of understanding the subjectivity and consciousness of the person, as well as how better to relate to the person in his or her full humanity, including the moral and religious dimensions...”(p.212). Ford (1984) calls for “different research designs, different measurement approaches, and different mathematical models for analyzing of data... to fit the nature of the phenomena being studied” (p.p. 465-466). Hermeneutics could provide part of the answer, but not all as was alluded to above. Siporin tells us for example that “The
ﺩ ﺇﺒﺭﺍﻫﻴﻡ ﺭﺠﺏ.ﺃ
ﻫـ1420/99 ، (1) ﻋﺩﺩ، (1) ﻤﺠﻠﺩ، ﺘﻔﻜﺭ
hermeneutic approach seeks to apprehend, interpret, and explain the objective truth of knowledge, reality, people, and action in terms of subjective
and
experience...[This]
inter-subjective
human
understanding...takes
meanings place
in
and
felt
transactional
processes of mutual self-reflexivity and empathic acceptance...and open dialogical relations between people”. (Siporin, 1985:212). The volume edited by Peter Reason and John Rowan titled “Human Inquiry: A Source-book (1981) provides a wealth of information on a collection of such promising methods. Work on such methods was further developed and reported in Reason’s more recent book on Participation in Human Inquiry, 1994. Recently, Judi Marshall and Peter Reason (1996) expressed their position as to these New Paradigm Research methods in terms of alignment with an emerging worldview “which sees us living within an interactive and participatory cosmos... Thus subjective and objective are engaged In a continuing dance of creative, participatory.. knowing. A number of inquiry methods such as cooperative inquiry, action inquiry, participatory action research.. has been developed which are congruent with the emerging worlview.” VII- CONCLUSION Some of the fascinating developments which have been taking place in the natural sciences since the early decades of this century have been described above. It was pointed out that these developments have ushered in a revolution in the way we may see ourselves and the world around us. This in turn, as we saw, led to talk about a new philosophy of science. The inadequacies of the traditional positivist/
ﺍﻟﻔﻠﺴﻔﺔ ﻭﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ
Towards a New Paradigm for Social Science Research
empiricist paradigm inherited from the application of natural science methods to the study of human beings were pointed out. The damaging consequences of the adoption of that paradigm for the social sciences, and in fact for our contemporary societies were discussed. It has been shown that the “new philosophy of science” allows for the broadening of scope of legitimate subject matter for scientific study to include non-empirical as well as empirical phenomena. This inclusiveness has far reaching implications for social science research, which is still clinging to the outdated empiricist traditions. It is argued that a real scientific revolution is badly needed within which the non-directly-observable would be given equal treatment as the observable. The role of spiritual factors in determining the behaviors of the humans we study “as well as that of ourselves” is stressed. The potential of “revelation” incorporated in scripture as a source for plausible knowledge about these spiritual aspects is accentuated. The important issue of how to combine insights derived from transcendental sources with those gained through empirical observation and the application of reason is dealt with specifically within a theory/ research scheme. The beginnings of what may be a reasonable strategy to do that is humbly suggested. The general outlook adopted here is - intentionally - one that avoids unnecessarily dispensing with any methods, techniques, or orientations of proven value, while at the same time staunchly guarding against unwanted dogmatism and unwarranted authority. It is hoped that this strategy would adequately answer the requirements for the general integral
ﺩ ﺇﺒﺭﺍﻫﻴﻡ ﺭﺠﺏ.ﺃ
ﻫـ1420/99 ، (1) ﻋﺩﺩ، (1) ﻤﺠﻠﺩ، ﺘﻔﻜﺭ
framework lucidly but accurately laid out by Pitrim Sorokin half a century ago. Kuhn’s predictions are dire indeed. It is hoped that social scientists would not make true his expectation that “..people doing ‘normal science’ within an established set of procedures do not take kindly to having their contextual assumptions challenged, and new paradigm thinking must wait for the established opponents to die “(in Haworth, 1984). As a matter of fact, the proponent of the new paradigm shift -to me- Pitrim Sorokin is no longer with us, but his ideas are still fresh as if they were written today. I hope we would rather rally to Sir Karl Popper’s motto that science should be “Revolution in permanence!” rather than to what some writers read Kuhn to be saying instead as: “not nostrums but normalcy!” (as paraphrased by Watkins, 1970 : 28). And I would like to end by saying, with Haworth that “The scientific spirit.., as opposed to any particular scientific method, means the constant modification of conceptual conclusions by experience. When experience challenges the very methods being used to assess experience, it would seem to be ‘scientific’ to reconsider the methods (method includes paradigmatic assumptions as well as techniques)”.
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Towards a New Paradigm for Social Science Research
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