مجلة تفكر المجلد(3) العدد(2) by Tafakkur

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 Detailed mathematical derivations should be supplied separately and will not be published. 6.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

‫ﺗَ َﻔﻜﱡــﺮ‬ ( 1422/ 2001)

‫א‬

(2)

(3) ‫اﻟﻤﺠﻠﺪ‬

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‫إرﺷﺎدات وﻣﻌﻠﻮﻣﺎت ﻟﻠﺒﺎﺣﺜﻴﻦ‬ ‫” ﺗﻔﻜﱡﺮ“ ﻣﺠﻠﺔ ﻣﺤﻜّﻤﺔ ﻧﺼﻒ ﺳﻨﻮیﺔ ﺗﺼﺪر ﻋﻦ ﻣﻌﻬﺪ إﺳ ﻼم اﻟﻤﻌﺮﻓ ﺔ )إﻣ ﺎم( ﺏﺠﺎﻣﻌ ﺔ‬ ‫اﻟﺠﺰیﺮة )اﻟﺴﻮدان(‪ ،‬وﺗﻬﺘﻢ ﺏﻘﻀﺎیﺎ إﺳﻼم اﻟﻤﻌﺮﻓﺔ اﻟﻨﻈﺮیﺔ واﻟﺘﻄﺒﻴﻘﻴﺔ ‪.‬ﺗﺘﻜﻮن اﻟﻤﺠّﻠ ﺔ ﻣ ﻦ‬ ‫اﻟﻤﻠﻔ ﺎت اﻵﺗﻴ ﺔ ‪ :‬ﻓﻠﺴ ﻔﺔ اﻟﻌﻠ ﻮم واﻟﻔﻠﺴ ﻔﺔ ‪ ،‬ﻇ ﺎهﺮة اﻟ ﻮﺣﻲ ‪ ،‬اﻟﻈ ﺎهﺮة اﻻﺝﺘﻤﺎﻋﻴ ﺔ ‪،‬‬ ‫اﻟﻈ ﺎهﺮة اﻟﻄﺒﻴﻌﻴ ﺔ ‪ ،‬اﻟﺘ ﺮاث اﻟﻤﻌﺮﻓ ﻲ اﻹﺳ ﻼﻣﻲ ‪ ،‬اﻟﻔﻜ ﺮ اﻹﻧﺴ ﺎﻧﻲ‪ ،‬اﻟﻮاﻗ ﻊ اﻹﺳ ﻼﻣﻲ ‪،‬‬ ‫اﻟﻌﻮﻟﻤﺔ ‪ ،‬أوراق ﻟﻠﻨﻘﺎش ‪ ،‬اﻟﺘﻘﺎریﺮ واﻟﻤﺮاﺝﻌﺎت ‪.‬‬ ‫یﺮﺝ ﻰ ﻣ ﻦ ﺝﻤﻴ ﻊ اﻟ ﺬیﻦ یﺘﻘ ﺪﻣﻮن ﺏﺄﺏﺤ ﺎﺙﻬﻢ إﻟ ﻰ اﻟﻤﺠﻠ ﺔ اﺳﺘﺼ ﺤﺎب اﻟﻨﻘ ﺎط اﻵﺗﻴ ﺔ ‪:‬‬ ‫‬‫‬‫‬‫‬‫‬‫‬‫‬‫‬‫‬‫‬‫‬‫‬‫‬‫‬‫‪-‬‬

‫أن یﻬ ﺘﻢ اﻟﺒﺤ ﺚ اﻟﻌﻠﻤ ﻲ ﺏﺨﺪﻣ ﺔ ﻗﻀ ﻴﺔ اﻟﺘﺄﺹ ﻴﻞ اﻟﻤﻌﺮﻓ ﻲ ﻣ ﻦ ﺧ ﻼل ﻣﺼ ﺎدر‬ ‫اﻟﻤﻌﺮﻓﺔ اﻹﺳﻼﻣﻴﺔ ‪.‬‬ ‫أن یﻘﺪم اﻟﺒﺤﺚ إﺽﺎﻓﺔ واﺽﺤﺔ إﻟﻰ اﻟﻤﻮﺽﻮع اﻟﻤﺪروس ‪.‬‬ ‫أن یﻨﺎﺳﺐ اﻟﺒﺤﺚ وأﺳﻠﻮﺏﻪ اﻟﻘﺎرئ اﻟﻤﻌﺎﺹﺮ ‪.‬‬ ‫یﺸﺘﺮط اﻻﻟﺘﺰام ﺏﻘﻮاﻋﺪ وﺷﺮوط اﻟﺒﺤﺚ اﻟﻌﻠﻤﻲ اﻟﻤﺘﻌﺎرف ﻋﻠﻴﻬﺎ ‪.‬‬ ‫یﺸﺘﺮط آﺘﺎﺏﺔ أرﻗﺎم اﻵیﺎت وﺳﻮرهﺎ وﺗﺨﺮیﺞ اﻷﺣﺎدیﺚ اﻟﻨﺒﻮیﺔ ﻓﻲ أﺹﻞ اﻟﺒﺤﺚ ‪.‬‬ ‫ﺝﻤﻴ ﻊ اﻟﺤﻠ ﻮل واﻟﻤﻌﺎﻟﺠ ﺎت اﻟﺮیﺎﺽ ﻴﺔ ﻋ ﺪا اﻟﻤﻌ ﺎدﻻت اﻷﺳﺎﺳ ﻴﺔ ﺗﺮﻓ ﻖ آﻤﻠﺤ ﻖ‬ ‫ﻣﻨﻔﺼﻞ ﻋﻦ أﺹﻞ اﻟﺒﺤﺚ )ﻻ یﻨﺸﺮ( ‪.‬‬ ‫یﻨﺒﻐﻲ وﺽﻊ ﻗﺎﺋﻤﺔ ﻣﺼﺎدر اﻟﺪراﺳﺔ ﻣﺮﺗﺒﺔ ﻓﻲ ﻧﻬﺎیﺔ اﻟﺒﺤﺚ ‪.‬‬ ‫یﺮﺳ ﻞ اﻟﺒﺤ ﺚ ﻣﻄﺒﻮﻋ ًﺎ ﻓ ﻲ ﻧﺴ ﺨﺔ ورﻗﻴ ﺔ وﻣﺤﻔﻮﻇ ًﺎ ﻓ ﻲ ﻗ ﺮص آﻤﺒﻴ ﻮﺗﺮ )ﻧﻈ ﺎم‬ ‫ویﻨﺪوز ‪ 95‬أو أي ﺏﺮاﻣﺞ أﺧﺮى ﻗﺎﺏﻠﺔ ﻟﻠﺘﺤﻮیﻞ إﻟﻰ ویﻨﺪوز ‪. (95‬‬ ‫یﻨﺒﻐﻲ أن ﻻ یﻜﻮن اﻟﺒﺤﺚ ﻗﺪ ﻧﺸﺮ ﻣﻦ ﻗﺒﻞ أو ﻣﻘﺪﻣًﺎ ﻟﻠﻨﺸﺮ ﻓﻲ ﻣﻜﺎن ﺁﺧﺮ‪.‬‬ ‫یﻜﺘﺐ اﺳﻢ اﻟﺒﺎﺣﺚ وﻋﻨﻮاﻧﻪ اﻟﺒﺮیﺪي واﻻﻟﻜﺘﺮوﻧﻲ ورﻗﻢ هﺎﺗﻔﻪ وﻓﺎآﺴ ﻪ ﻓ ﻲ ورﻗ ﺔ‬ ‫ﻣﺴﺘﻘﻠﺔ ﻋﻦ اﻟﺒﺤﺚ ‪.‬‬ ‫ﺗﻌﺮض اﻟﺒﺤﻮث ﻋﻠﻰ ﻣﺤﻜﻤﻴﻦ ﺗﺨﺘﺎرهﻢ هﻴﺌﺔ اﻟﺘﺤﺮیﺮ ‪ ،‬وﻟﻠﻬﻴﺌﺔ اﻟﺤﻖ ﻓ ﻲ إﺝ ﺮاء‬ ‫ﺗﻌﺪیﻼت ﺗﺤﺮیﺮیﺔ ﻻ ﺗﻤﺲ ﺝﻮهﺮ اﻟﺒﺤﺚ ‪.‬‬ ‫ﺗﺤﺠ ﺐ اﻟﻬﻴﺌ ﺔ اﺳ ﻢ اﻟﺒﺎﺣ ﺚ ﻋﻨ ﺪ إرﺳ ﺎل اﻟﺒﺤ ﺚ إﻟ ﻰ اﻟﻤﺤﻜﻤ ﻴﻦ ‪ ،‬وآ ﺬﻟﻚ أﺳ ﻤﺎء‬ ‫اﻟﻤﺤﻜﻤﻴﻦ ﻋﻦ اﻟﺒﺎﺣﺚ ‪.‬‬ ‫یﻨﺒﻐﻲ أن ﻻ یﺰیﺪ ﻋﺪد ﺹ ﻔﺤﺎت اﻟﺒﺤ ﺚ ﻋ ﻦ ﺧﻤ ﺲ وﺙﻼﺙ ﻴﻦ ﺹ ﻔﺤﺔ )ﺣﺠ ﻢ ‪(A4‬‬ ‫وﺗﺮﻓﻖ ﺧﻼﺹﺔ ﻣﻨﻔﺼﻠﺔ ﻟﻪ ﻻ ﺗﺰیﺪ ﻋﻦ ﻣﺎﺋﺘﻲ آﻠﻤﺔ ‪.‬‬ ‫ﺗﺮﺗﻴﺐ اﻷﺏﺤﺎث ﺏﺎﻟﻤﺠﻠﺔ یﺄﺗﻲ ﺣﺴﺐ اﻟﻤﻠﻔﺎت اﻟﻤﺤﺪدة ﻣﻦ ﻗﺒﻞ هﻴﺌﺔ اﻟﺘﺤﺮیﺮ ‪.‬‬ ‫ﺗﻤﻨﺢ اﻟﻬﻴﺌﺔ ﺹﺎﺣﺐ اﻟﺒﺤﺚ اﻟﻤﺤﻜﻢ اﻟﻤﻨﺸﻮر ﻣﻜﺎﻓﺄة ﻣﺎﻟﻴﺔ‪.‬‬

‫‪II‬‬

‫א‬ ‫א‬

‫اﻟﻘﺴﻢ اﻟﻌﺮﺏﻲ‬

‫ﺍﻟﺼﻔﺤﺔ‬ ‫‪6-1‬‬

‫ﻤﻠﻑ ﺍﻟﻔﻠﺴﻔﺔ ﻭﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ‬ ‫‪ ‬א‪:‬א‪‬א‪‬א‪ ‬‬ ‫‪‬ﺃ‪ .‬ﻤﺤﻤﺩ ﺃﺒﻭ ﺍﻟﻘﺎﺴـﻡ ﺤـﺎﺝ ﺤﻤﺩ‪36-7‬‬ ‫‪‬‬ ‫‪‬‬ ‫‪ ‬‬ ‫ﻣﻠﻒ اﻟﻮﺣﻲ وﻋﻠﻮﻣﻪ‬ ‫‪‬א‪ ‬‬ ‫‪ ‬‬ ‫‪94-37‬‬ ‫ﺃ‪ .‬ﺠﻤﺎل ﺍﻟﺩﻴﻥ ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯﺸﺭﻴﻑ‬ ‫‪‬‬ ‫‪‬‬ ‫‪ ‬ﻣﻠﻒ اﻟﻮاﻗﻊ اﻹﺳﻼﻣﻲ‬ ‫‪‬א‪ ‬‬ ‫‪ ‬‬ ‫‪128-95‬‬ ‫ﺩ‪ .‬ﻋـﺎﺭﻑ ﻋﻠﻲ ﻋﺎﺭﻑ‬ ‫‪‬‬ ‫‪‬‬ ‫ﻣﻠﻒ ﺗﻘﺎریﺮ وﻣﺮاﺝﻌﺎت‬ ‫‪‬א‪‬א‪‬א‪‬א‪‬א‪‬א‪ ‬‬ ‫‪ ‬‬ ‫‪162-129‬‬ ‫‪‬ﺩ‪ .‬ﻋﺒﺩ ﺍﷲ ﻤﺤﻤﺩ ﺍﻷﻤﻴﻥ‬ ‫‪ ‬‬ ‫ﻣﻠﻒ وراﻗﻴــــــــــــــﺎت‬ ‫‪‬א‪‬א‪ ‬‬ ‫ﻋﻼﺀ ﺍﻟﺩﻴﻥ ﺤﺴﻥ‪‬א‪ ‬‬ ‫‪‬ﻋﺎﻟﻴﺔ ﺒﻠـﻪ ﺍﻟﺴﻌﻴـــﺩ‬ ‫‪‬‬ ‫‪‬‬ ‫‪ ‬‬

‫اﻟﻘﺴﻢ اﻹﻧﺠﻠﻴﺰي‬ ‫ﻣﻠﻒ اﻟﻔﻠﺴﻔﺔ وﻓﻠﺴﻔﺔ اﻟﻌﻠﻮم‬ ‫‪The Need to Teach Thinking from an Islamic‬‬ ‫‪Perspective‬‬ ‫‪1- 42‬‬

‫‪Gasim Omer Abu El kheir‬‬

‫‪‬‬

‫* ﻃﺒﻊ هﺬا اﻟﻌﺪد ﻋﻠﻰ ﻧﻔﻘﺔ اﻟﻤﻌﻬﺪ اﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺮ اﻹﺳﻼﻣﻲ ‪.‬‬

‫‪IV‬‬

‫‪229-163‬‬

‫ﻣﻌﻬﺪ إﺳﻼم اﻟﻤﻌﺮﻓﺔ )إﻣﺎم(‬ ‫ﺃﻨﺸﺊ ﻓﻲ ﻴﻨﺎﻴﺭ ‪1991‬ﻡ ﺒﺠﺎﻤﻌﺔ ﺍﻟﺠﺯﻴﺭﺓ ﻟﻴﻜﻭﻥ ﻤﺅﺴﺴـﺔ ﻟﻸﺒﺤـﺎﺙ‬ ‫ﺍﻟﻤﺘﻘﺩﻤﺔ ﻭﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﻌﻠﻴﺎ ﻓﻲ ﻤﺠﺎل ﺇﺴﻼﻡ ﺍﻟﻤﻌﺭﻓﺔ‪.‬‬

‫ﺍﻷﻫﺩﺍﻑ‪-:‬‬

‫* ﺍﻟﻘﻴﺎﻡ ﺒﺎﻟﺒﺤﻭﺙ ﺍﻟﺠﺎﺩﺓ ﻓﻲ ﻤﺠﺎل ﻤﻨﻬﺠﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻟﻘﺎﺌﻤـﺔ‬ ‫ﻋﻠﻰ ﺍﻟﺠﻤﻊ ﺒﻴﻥ ﺍﻟﻘﺭﺍﺀﺘﻴﻥ )ﺍﻟﻭﺤﻲ ﻭﺍﻟﻜﻭﻥ(‪.‬‬ ‫* ﺍﻟﻌﻤل ﻋﻠﻰ ﺘﺄﺼﻴل ﺍﻟﻌﻠﻭﻡ ﻭﺭﺒﻁ ﺃﻫﺩﺍﻓﻬﺎ ﺒﺎﻟﻤﻘﺎﺼﺩ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻟﻨﺎﺒﻌـﺔ‬ ‫ﻤﻥ ﺍﻟﻭﺤﻲ ﺍﻟﻜﺭﻴﻡ ‪.‬‬ ‫* ﺍﻟﺘﻭﺍﺼل ﺍﻟﻤﺘﺒﺼﺭ ﻤﻊ ﺍﻟﺘﺭﺍﺙ ﺍﻟﻤﻌﺭﻓﻲ ﺍﻹﺴﻼﻤﻲ ﻭﺍﻟﻔﻜﺭ ﺍﻹﻨﺴـﺎﻨﻲ‬ ‫ﻭﺫﻟﻙ ﻤﻥ ﺨﻼل ﺍﻟﺘﺼﺩﻴﻕ ﻋﻠﻴﻪ ﺒﺎﻟﻤﻨﻬﺠﻴﺔ ﺍﻟﻤﻌﺭﻓﻴﺔ ﺍﻟﻘﺭﺁﻨﻴﺔ ‪.‬‬ ‫* ﺍﻟﻌﻤل ﻋﻠﻰ ﺇﻴﺠﺎﺩ ﻤﻨﺎﻫﺞ ﺩﺭﺍﺴﻴﺔ ﻟﻜﺎﻓﺔ ﺍﻟﻌﻠﻭﻡ ﺘﻘـﻭﻡ ﻋﻠـﻰ ﻨﻅﺭﻴـﺔ‬ ‫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 ﻭﺍﻟﻨﺸـﺭ ‪ ،‬ﻗﺴـﻡ‬ ‫ﺍﻟﻤﻨﺎﻫﺞ ‪ ،‬ﻗﺴﻡ ﺍﻟﺒﺭﺍﻤﺞ (‪.‬‬ ‫‪ -4‬ﺇﺩﺍﺭﺓ ﺍﻟﻤﻌﻠﻭﻤﺎﺕ ) ﻤﻜﺘﺒﺔ ﺍﻟﻔﺎﺭﻭﻗﻲ ‪ ،‬ﻗﻭﺍﻋﺩ ﺍﻟﻤﻌﻠﻭﻤﺎﺕ ‪ ،‬ﺍﻟﺘﻜﺸـﻴﻑ‬ ‫ﻭﺍﻻﺴﺘﺨﻼﺹ ‪ ،‬ﺍﻟﻤﺼﻐﺭﺍﺕ ﺍﻟﻔﻠﻤﻴﺔ (‪.‬‬

‫א‬

‫מא‬

‫ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ‪ :‬ﺍﻟﻤﻔﺎﻫﻴﻡ ﻭﺍﻟﻘﻀﺎﻴﺎ ﺍﻟﻜﻭﻨﻴﺔ‬ ‫ﺃ‪ .‬ﻤﺤﻤﺩ ﺃﺒﻭ ﺍﻟﻘﺎﺴـﻡ ﺤﺎﺝ ﺤﻤــﺩ‬ ‫ﻨﻅﺭﻴﺔ ﺍﻟﺼﺭﻓﺔ ‪ ،‬ﺃﺼﻭﻟﻬﺎ ﻭﺃﺒﻌﺎﺩﻫﺎ‬

‫ﺃ‪ .‬ﺠﻤﺎل ﺍﻟﺩﻴﻥ ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺸﺭﻴﻑ‬

‫ﻗﻀﺎﻴﺎ ﻤﻌﺎﺼﺭﺓ ﻓﻲ ﺍﻟﺭﻫﻥ ﻤﻥ ﻤﻨﻅﻭﺭ ﺇﺴﻼﻤﻲ‬ ‫ﺩ‪ .‬ﻋــﺎﺭﻑ ﻋﻠـﻲ ﻋـــﺎﺭﻑ‬ ‫ﻗﺭﺍﺀﺓ ﻓﻲ ﻨﻅﺭﻴﺔ ﺍﻟﻤﻭﺍﺠﻬﺔ ﺍﻟﺤﻀﺎﺭﻴﺔ ﻟﻼﺴﺘﻌﻤﺎﺭ‬ ‫ﺍﻟﻤﻐﺭﺏ ﻨﻤﻭﺫﺠ ﹰﺎ‬ ‫ﺩ‪ .‬ﻋﺒﺩ ﺍﷲ ﻤﺤﻤﺩ ﺍﻷﻤﻴـﻥ ﺍﻟﻨﻌﻴـﻡ‬ ‫ﺴّﻴﺎﺴﺔ‬ ‫ﻗﺎﺌﻤﺔ ﻭﺭﺍﻗﻴﺔ ﻋﻥ ﻋﻠﻡ ﺍﻟ َ‬

‫ﻋﻼﺀ ﺍﻟﺩﻴﻥ ﺤﺴﻥ ﻋﺒﺩ ﺍﻟﺒﺎﻗﻲ‬ ‫ﻋﺎﻟﻴﺔ ﺒﻠﺔ ﺍﻟﺴﻌﻴـــــﺩ‬

English Section

The Need to Teach Thinking from an Islamic Perspective

Gasim Omer Abu EL kheir

‫ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ‬ ‫ﺍﻟﻤﻔﺎﻫﻴﻡ ﻭﺍﻟﻘﻀﺎﻴﺎ ﺍﻟﻜﻭﻨﻴﺔ‬ ‫ﻤﻨﻬﺞ ﺍﻟﺒﺤﺙ ‪:‬‬

‫ﺃ‪.‬ﻤﺤﻤﺩ ﺃﺒﻭ ﺍﻟﻘﺎﺴﻡ ﺤﺎﺝ ﺤﻤﺩ‬

‫*‬

‫ﻴﻌﺘﻤﺩ ﻤﻨﻬﺞ ﺍﻟﺒﺤﺙ ﻋﻠﻰ ﺍﺭﺘﺒﺎﻁ ﺍﻟﺘﻔﺎﻋل ﺒﻴﻥ ﺠﺩﻟﻴﺎﺕ ﺜﻼﺙ ‪ ،‬ﻫﻲ ﺠﺩﻟﻴﺔ ﺍﻟﻐﻴﺏ‬

‫ﻭﺠﺩﻟﻴﺔ ﺍﻹﻨﺴﺎﻥ ﻭﺠﺩﻟﻴﺔ ﺍﻟﻁﺒﻴﻌﺔ ﻓﻲ ﺇﻁﺎﺭ ﻜﻭﻨﻲ ﻭﺍﺤﺩ ‪ ،‬ﻭﺫﻟﻙ ﻋﺒﺭ ﺃﺩﺍﺓ ﻤﻌﺭﻓﻴﺔ ﻫﻲ‬

‫"ﺍﻟﺠﻤﻊ ﺒﻴﻥ ﺍﻟﻘﺭﺍﺀﺘﻴﻥ" ‪ ،‬ﻗﺭﺍﺀﺓ ﺃﻭﻟﻰ ﺒﺎﷲ ﻭﺒﺎﻟﻭﺤﻲ ﺍﻹﻟﻬﻲ ﺒﺼﻔﺔ ﺍﷲ ﺨﺎﻟﻘﹰﺎ ‪  :‬ﺃﻗﺭﺃ‬

‫ﺒﺎﺴﻡ ﺭﺒﻙ ﺍﻟﺫﻱ ﺨﻠﻕ )‪ (1‬ﺨﻠﻕ ﺍﻹﻨﺴﺎﻥ ﻤﻥ ﻋﻠﻕ )‪  (2‬ﻭﻗﺭﺍﺀﺓ ﺜﺎﻨﻴﺔ ﻤﻭﻀـﻭﻋﻴﺔ‬ ‫ﺒﻤﻌﻴﺔ ﺍﷲ ﻭﺒﺎﻟﻘﻠﻡ ‪ ‬ﺃﻗﺭﺃ ﻭﺭﺒﻙ ﺍﻷﻜﺭﻡ )‪ (3‬ﺍﻟﺫﻱ ﻋﻠﻡ ﺒﺎﻟﻘﻠﻡ )‪ (4‬ﻋﻠﻡ ﺍﻹﻨﺴﺎﻥ ﻤﺎ ﻟـﻡ‬

‫ﻴﻌﻠﻡ)‪"  (5‬ﺍﻟﻌﻠﻕ ‪ ،‬ﺠﺯﺀ‪ ."30:‬ﻓﺎﻟﻘﺭﺍﺀﺓ ﺍﻷﻭﻟﻰ ﻜﻭﻨﻴﺔ ﺘﺴﺘﻤﺩ ﻤﻥ ﺍﻟﻭﺤﻲ ﺍﻟﻐﻴﺒﻲ ﻋﺒﺭ‬ ‫ﺍﻟﻘﺭﺁﻥ‪ ،‬ﻭﺍﻟﻘﺭﺍﺀﺓ ﺍﻟﺜﺎﻨﻴﺔ ﻤﻭﻀﻭﻋﻴﺔ ‪ ،‬ﺤﻴﺙ ﻴﻬﻴﻤﻥ ﺍﻟﻘﺭﺁﻥ ﺒﺎﻟﺭﺅﻴﺔ ﺍﻟﻜﻭﻨﻴـﺔ ﻟﻠﻘـﺭﺍﺀﺓ‬

‫ﺍﻷﻭﻟﻰ ﻋﻠﻰ ﺸﺭﻭﻁ ﺍﻟﻭﻋﻲ ﺍﻹﻨﺴﺎﻨﻲ ﻓﻲ ﺍﻟﻭﺍﻗﻊ ﺍﻟﻤﻭﻀﻭﻋﻲ "ﻟﻴﺴﺘﻭﻋﺒﻬﺎ" ﻓﻲ ﺇﻁﺎﺭﻫﺎ‬

‫ﺍﻟﻌﻠﻤﻲ ﺍﻟﻨﻘﺩﻱ ﺍﻟﺘﺤﻠﻴﻠﻲ "ﻭﻴﺘﺠﺎﻭﺯﻫﺎ" ﺒﺎﺘﺠﺎﻩ ﻜﻭﻨﻲ ﻤﺴﺘﻤﺩ ﻤﻥ ﺍﻟﻭﺤﻲ ﺍﻹﻟﻬﻲ ﺍﻟﻘﺭﺁﻨﻲ ‪.‬‬ ‫ﻓﺎﻟﻘﺭﺍﺀﺘﺎﻥ ﻟﻴﺴﺘﺎ ﻤﺘﻘﺎﺒﻠﺘﻴﻥ ﻗﺭﺍﺀﺓ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺘﻘﺎﺒﻠﻬﺎ ﻗﺭﺍﺀﺓ ﻓﻲ ﺍﻟﻜﻭﻥ ‪ ،‬ﻭﺇﻨﻤـﺎ ﻫـﻲ‬

‫ﻗﺭﺍﺀﺓ ﺒﺎﻟﻘﺭﺁﻥ ﺘﻬﻴﻤﻥ ﻋﻠﻰ ﻗﺭﺍﺀﺓ ﺍﻟﻜﻭﻥ ﺍﻟﻤﺘﺤﺭﻙ ﺒﺸﺭﻭﻁﻪ ﺍﻟﻤﻭﻀﻭﻋﻴﺔ ‪.‬‬

‫ﺍﻟﻤﻨﻬﺞ ﻓﻲ ﺤﺩ ﺫﺍﺘﻪ ﻴﻌﺘﺒﺭ ﺇﺸﻜﺎﻻ ﻤﻨﻬﺠﻴﹰﺎ ‪ ،‬ﺃﻱ ﻤﺩﻯ ﺇﻤﻜﺎﻨﻴﺔ ﺍﻷﺨـﺫ ﺒـﺎﻟﻘﺭﺍﺀﺓ‬

‫ﻼ ﻷﺩﻨـﻰ‬ ‫ﺍﻷﻭﻟﻰ ﺍﻟﺘﻲ ﺘﺴﺘﻤﺩ ﻤﻥ ﺍﻟﻭﺤﻲ ﺍﻹﻟﻬﻲ ﻭﻫﻭ ﻏﻴﺒﻲ ﻟﺘﺼﺒﺢ ﻤﻨﻬﺠﹰﺎ ﻤﻘﺭﻭﺀﹰﺍ ﻗﺎﺒ ﹰ‬ ‫ﺸﺭﻭﻁ ﺍﻟﻤﻨﻬﺠﻴﺔ ﻓﻲ ﺍﻻﺴﺘﺩﻻل ﺍﻟﻌﻘﻠﻲ ﻭﺃﻋﻼﻫﺎ ﻓﻲ ﺍﻻﺴﺘﻘﺭﺍﺀ ﺍﻟﻌﻠﻤﻲ ؟!‪.‬‬

‫ﻥ ﺍﻟﻘﺭﺍﺀﺓ ﺍﻷﻭﻟﻰ ﺒﺎﻟﻭﺤﻲ ﺍﻟﻘﺭﺁﻨﻲ ﺘﺴﺘﻭﻋﺏ ﺍﻟﺤـﺎﻟﺘﻴﻥ ‪ ،‬ﺍﻻﺴـﺘﺩﻻل ﺍﻟﻌﻘﻠـﻲ‬ ‫ﺇّ‬

‫ﻥ ﻁﺒﻴﻌـﺔ ﻤـﺎ ﻫـﻭ‬ ‫ﻭﺍﻻﺴﺘﻘﺭﺍﺀ ﺍﻟﻌﻠﻤﻲ ﻭﻟﻜﻨﻬﺎ ﺘﺘﺠﺎﻭﺯﻫﻤﺎ ﻤﻌﹰﺎ ﺒﺈﻁﺎﺭﻫﺎ ﺍﻟﻜﻭﻨﻲ ‪ ،‬ﻷ ّ‬

‫ﺍﺴﺘﺩﻻﻟﻲ ﺃﻭ ﺍﺴﺘﻘﺭﺍﺌﻲ ﺘﺭﺘﺒﻁ ﺒﺎﻟﻅﺎﻫﺭﺓ ﻭﺤﺭﻜﺘﻬﺎ ﻓﻲ ﻤﻀـﻤﻨﺎﺕ ﺍﻟﻤﻜـﺎﻥ ﻭﺍﻟﺯﻤـﺎﻥ‬ ‫*‬

‫ﺍﻟﻤﺴﺘﺸﺎﺭ ﺍﻟﻌﻠﻤﻲ ﻟﻠﻤﻌﻬﺩ ﺍﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ‪.‬‬

‫ﺘﻔﻜ ﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪2001 ، (2‬ﻡ‪1422 /‬ﻫـ‬

‫ﺍﻟﻔﻠﺴﻔﺔ ﻭﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ‬

‫ﻭﻤﺘﺎﺤﺎﺘﻬﺎ ﺍﻹﺨﺘﺒﺎﺭﻴﺔ ‪ ،‬ﻓﻲ ﺤﻴﻥ ﺘﻌﺎﻟﺞ ﺍﻟﻘﺭﺍﺀﺓ ﺍﻷﻭﻟﻰ ﻤﺎ ﻴﻤﺘﺩ ﻓﻲ ﺍﻟﺯﻤـﺎﻥ ﺍﻟﻤﻜـﺎﻥ‬

‫ﺒﺄﻜﺒﺭ ﻤﻥ ﺸﺭﻭﻁ ﺍﻟﻭﺍﻗﻊ ﺍﻟﻤﻭﻀﻭﻋﻲ ﻓﺎﻟﻘﺭﺍﺀﺓ ﺍﻷﻭﻟﻰ ﺒﺎﻟﻨﺴﺒﺔ ﻟﻺﻨﺴﺎﻥ ﺘﺒﺩﺃ ﻤﻌـﻪ ﻤـﺎ‬

‫ﻥ ﻋﻼﻗﺘﻬﻤﺎ ﻤﻊ ﺍﻟﻅـﺎﻫﺭﺓ‬ ‫ﻗﺒل ﻤﻴﻼﺩﻩ ﻭﺘﺴﺘﻤﺭ ﻤﻌﻪ ﻓﻲ ﺤﻴﺎﺘﻪ ﺜﻡ ﻤﺎ ﺒﻌﺩ ﻤﻤﺎﺘﻪ‪ .‬ﻜﻤﺎ ﺃ ّ‬ ‫ﺍﻟﻁﺒﻴﻌﻴﺔ ﻻ ﺘﻨﺘﻬﻲ ﻓﻲ ﺤﺩﻭﺩ ﺍﻹﺨﺘﺒﺎﺭ ﺍﻟﻤﻭﻀﻌﻲ ﻭﻤﺎ ﻓﻴﻪ ﻤﻥ ﺘﺭﺍﺒﻁ ﺴـﺒﺒﻲ‪ ،‬ﻭﺇﻨﻤـﺎ‬

‫ﺘﻨﺘﻘل ﺒﺎﻟﻅﺎﻫﺭﺓ ﺍﻟﻁﺒﻴﻌﻴﺔ ﺇﻟﻰ ﺁﻓﺎﻕ ﺍﻟﺨﻠﻕ ﺍﻟﻜﻭﻨﻲ ﺍﻟﺘﻲ ﺘﺘﺠﺎﻭﺯ ﺍﻟﻘـﻭﺍﻨﻴﻥ ﺍﻻﺨﺘﺒﺎﺭﻴـﺔ‬

‫ﺍﻟﻭﻀﻌﻴﺔ ﻟﻠﺘﺄﻜﻴﺩ ﻋﻠﻰ ﻤﻔﻬﻭﻡ "ﺍﻟﺨﻠﻕ" ﺍﻹﻟﻬﻲ ﺍﻷﻋﻘﺩ ﺘﺭﻜﻴﺒﹰﺎ ﻓﻲ ﻤﻘﺎﺒل ﻤﻔﻬﻭﻡ "ﺍﻟﺠﻌـل"‬ ‫ﻻ ﺃﻭ ﺇﺴﺘﻘﺭﺍ ًﺀ ‪  :‬ﺇﻥ‬ ‫ﺍﻟﺫﻱ ﻴﺭﺘﺒﻁ ﺒﺎﻟﺼﻴﺭﻭﺭﺓ ﺍﻟﻤﻭﻀﻌﻴﺔ ﺍﻟﺘﻲ ﻴﻤﻜﻥ ﺍﺴﺘﺩﺭﺍﻜﻬﺎ ﺇﺴﺘﺩﻻ ﹰ‬ ‫ﺍﻟﺫﻴﻥ ﻴﺠﺎﺩﻟﻭﻥ ﻓﻲ ﺁﻴﺎﺕ ﺍﷲ ﺒﻐﻴﺭ ﺴﻠﻁﺎﻥ ﺃﺘﺎﻫﻡ ﺇﻥ ﻓﻲ ﺼﺩﻭﺭﻫﻡ ﺍﻹ ﻜﺒﺭ ﻤـﺎ ﻫـﻡ‬

‫ﺒﺒﺎﻟﻐﻴﻪ ﻓﺎﺴﺘﻌﺫ ﺒﺎﷲ ﺇﻨﻪ ﻫﻭ ﺍﻟﺴﻤﻴﻊ ﺍﻟﺒﺼﻴﺭ )‪ (56‬ﻟﺨﻠﻕ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﺃﻜﺒـﺭ‬ ‫ﻤﻥ ﺨﻠﻕ ﺍﻟﻨﺎﺱ ﻭﻟﻜﻥ ﺃﻜﺜﺭ ﺍﻟﻨﺎﺱ ﻻ ﻴﻌﻠﻤﻭﻥ)‪"  (57‬ﻏﺎﻓﺭ ‪ ،‬ﺠﺯﺀ ‪."24 :‬‬

‫ﻓﻬﺫﺍ ﺍﻟﻤﻨﻬﺞ ﺍﻟﺫﻱ ﻨﻘﻭل ﻋﻨﻪ ﺃﻨﻨﺎ )ﻨﺒﺘﻌﺜﻪ( ﻭﻻ ﻨﺨﺘﺭﻋﻪ ﺒﺤﻜﻡ ﺃﻥ ﺃﺼﻭﻟﻪ ﻤﻭﺠﻭﺩﺓ‬

‫ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺇﻨﻤﺎ ﻴﻌﺘﻤﺩ ﻓﻲ ﺍﻷﺨﺫ ﺒﻪ ﻋﻠﻰ ﺍﻟﺠﻤﻠﺔ ﺍﻟﻭﺍﻋﻴﺔ ﻟﺩﻯ ﺍﻹﻨﺴﺎﻥ ﻭﻫﻲ “ﺍﻟﺴـﻤﻊ‬

‫ﻭﺍﻟﺒﺼﺭ ﻭﺍﻟﻔﺅﺍﺩ” ‪ .‬ﻭﻫﻲ ﺍﻟﺠﻤﻠﺔ ﺍﻟﺘﻲ ﺘﺴﺘﺼﺤﺏ ﻜل ﻤﺎ ﻫﻭ ﺍﺴﺘﺩﻻﻟﻲ ﺃﻭ ﺍﺴـﺘﻘﺭﺍﺌﻲ‬

‫ﻜﻤﺎ ﺴﻴﻅﻬﺭ ﺫﻟﻙ ﻻﺤﻘﹰﺎ ﺤﻴﻥ ﺘﻌﺭﻀﻨﺎ ﻟﻼﺒﺴﺘﻤﻭﻟﻭﺠﻴﺎ ﺍﻟﻤﻌﺎﺼﺭﺓ ﻭﻟﻜﻥ ﺩﻭﻥ ﺃﻥ ﺘﺒﻭﺘﻕ‬

‫ﺠﻤﻠﺔ ﺍﻟﻭﻋﻲ ﺍﻹﻨﺴﺎﻨﻲ ﺍﻟﺜﻼﺜﻲ ﻫﺫﻩ ﻨﻔﺴﻬﺎ ﺒﺎﻟﺒﻭﺘﻘﺔ ﺍﻟﻭﻀﻌﻴﺔ ﺍﻟﺘﻲ ﺘﺤﺩ ﻤـﻥ ﺸـﺭﻭﻁ‬ ‫ﺍﻨﻁﻼﻗﻬﺎ ﺍﻟﻜﻭﻨﻴﺔ ‪ ،‬ﺒﺘﻘﺩﻴﺭ ﺃﻥ ﺍﻹﻨﺴﺎﻥ ﻨﻔﺴﻪ ﻭﻋﺒﺭ ﺠﻤﻠﺔ ﺍﻟﻭﻋﻲ ﻫﺫﻩ "ﻤﻁﻠﻕ" ﻓﻲ ﺤـﺩ‬ ‫ﺫﺍﺘﻪ ﻤﺴﺘﺠﻴﺏ ﺒﺤﻜﻡ ﺍﻟﺘﺭﻜﻴﺏ "ﺍﻟﻤﻁﻠﻕ" ﻟﻠﻜﻭﻥ ﺍﻟﺫﻱ ﻴﻭﺍﺯ ﻴﻪ ‪ ،‬ﻭﻤﺴﺘﻤﺩﹰﺍ ﻤﻥ ﺍﻟـﻭﺤﻲ‬

‫ﺍﻟﻘﺭﺁﻨﻲ "ﻤﻁﻠﻕ ﺍﻟﻭﻋﻲ" ﺍﻟﺫﻱ ﻴﻌﺎﺩل ﺍﻟﻭﺠﻭﺩ ﻭﺤﺭﻜﺘﻪ ‪ .‬ﻓﻨﺤﻥ ﺃﻤﺎﻡ ﻤﻁﻠﻘﺎﺕ ﺜﻼﺜـﺔ ‪،‬‬

‫ﻫﻲ ﺍﻟﻘﺭﺁﻥ ﻭﺍﻹﻨﺴﺎﻥ ﻭﺍﻟﻜﻭﻥ ‪ ،‬ﻭﻓﻭﻗﻬﻡ ﺇﻟﻪ ﺃﺯﻟﻲ‪.‬‬

‫ﻭﻋﻼﻗﺔ ﺍﻻﺴﺘﻭﺍﺀ ﻫﺫﻩ ﺒﻴﻥ ﺍﻟﻤﻁﻠﻘﺎﺕ ﺍﻟﺜﻼﺜﺔ ‪ :‬ﺍﻟﻘـﺭﺁﻥ ﻭﺍﻹﻨﺴـﺎﻥ ﻭﺍﻟﻜـﻭﻥ ‪،‬‬

‫ﻥ ﺍﻟﻘﺭﺁﻥ ﺒﻤﻁﻠﻘﻪ ﻫﻭ ﺍﻟﻭﻋﻲ ﺍﻟﻭﺤﻴﺩ ﺍﻟﺫﻱ ﻴﻘﺎﺒـل ﻤﻁﻠـﻕ‬ ‫ﺃﺴﺎﺴﻴﺔ ﻓﻲ ﺒﻨﺎﺀ ﺍﻟﻤﻨﻬﺞ ‪ ،‬ﻷ ّ‬ ‫ﺍﻹﻨﺴﺎﻥ ﻭﻤﻁﻠﻕ ﺍﻟﻜﻭﻥ‪ ،‬ﻓﻬﻭ ﻴﺘﻀﻤﻥ ﺍﻟﻭﻋﻲ ﺍﻟﻤﺘﻜﺎﻓﺊ ﻤﻊ ﻤﻁﻠﻕ ﺍﻹﻨﺴﺎﻥ ﻭﺍﻟﻜﻭﻥ ﻋﺒﺭ‬

‫ﺍﻟﻘﺭﺍﺀﺓ ﺍﻷﻭﻟﻰ ‪ ،‬ﺃﻤﺎ ﺍﻟﻘﺭﺍﺀﺓ ﺍﻟﺜﺎﻨﻴﺔ ﻓﻼ ﺘﺴﺘﻁﻴﻊ ﺒﺤﻜﻡ ﻤﺴﺘﻭﻯ ﺇﻨﺘﺎﺠﻬﺎ ﺍﻟﺒﺸﺭﻱ ﻭﺴﻘﻑ‬ ‫ﻥ ﻤﺭﺠﻌﻴﺔ ﻭﻤﺼﺩﺭﻴﺔ ﺍﻟـﻭﻋﻲ ﺍﻟﻤﻁﻠـﻕ ﺇﻨﻤـﺎ‬ ‫ﺘﻁﻭﺭﻫﺎ ﺃﻥ ﺘﺘﻴﺢ ﻤﻁﻠﻕ ﺍﻟﻭﻋﻲ ‪ .‬ﺇﺫ ﺃ ّ‬

‫ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ‪ :‬ﺍﻟﻤﻔﺎﻫﻴﻡ ﻭﺍﻟﻘﻀﺎﻴﺎ ﺍﻟﻜﻭﻨﻴﺔ‬

‫ﺃ‪ .‬ﻤﺤﻤﺩ ﺃﺒﻭ ﺍﻟﻘﺎﺴﻡ ﺤﺎﺝ ﺤﻤﺩ‬

‫ﺘﺴﺘﻤﺩ ﻤﻥ ﺫﺍﺕ ﺍﻟﻤﺼﺩﺭ ﺍﻟﺫﻱ ﺸﻜل ﻤﻁﻠﻕ ﺍﻹﻨﺴﺎﻥ ﻭﻤﻁﻠﻕ ﺍﻟﻜﻭﻥ ﻭﻫـﻭ "ﺍﻟﺨـﺎﻟﻕ"‬ ‫ﺴﺒﺤﺎﻨﻪ ﻭﺘﻌﺎﻟﻰ ‪.‬‬

‫ﻥ ﺍﻹﻴﻤﺎﻥ ﺒﻬﺫﺍ ﺍﻟﺨﺎﻟﻕ ﻭﺇﻁﻼﻕ ﺠﻤﻠﺔ ﺍﻟﻭﻋﻲ ﺍﻹﻨﺴﺎﻨﻲ ﻤﻥ ﺴﻤﻊ ﻭﺒﺼـﺭ‬ ‫ﻟﻬﺫﺍ ﻓﺈ ّ‬

‫ﻭﻓﺅﺍﺩ ‪ ،‬ﻭﺍﺴﺘﻴﻌﺎﺏ ﻭﺘﺠﺎﻭﺯ ﻜل ﻤﺎ ﻫﻭ ﺍﺴﺘﺩﻻﻟﻲ ﻭﺍﺴﺘﻘﺭﺍﺌﻲ ﻭﺍﻟﻬﻴﻤﻨﺔ ﺒﺎﻟﻘﺭﺍﺀﺓ ﺍﻷﻭﻟﻰ‬

‫ﻋﻠﻰ ﺍﻟﻘﺭﺍﺀﺓ ﺍﻟﺜﺎﻨﻴﺔ ﻟﻠﻨﻔﺎﺫ ﺇﻟﻰ ﺠﺩﻟﻴﺔ ﺍﻟﻐﻴﺏ ﻭﺍﻹﻨﺴﺎﻥ ﻭﺍﻟﻁﺒﻴﻌﺔ ‪ ،‬ﻜـل ﻫـﺫﺍ ﻴُﺸـ ﹶﻜّل‬

‫"ﻤﻨﻅﻭﻤﺔ" ﺍﻷﺴﺎﺱ ﻟﻬﺫﺍ ﺍﻟﻤﻨﻬﺞ ‪ .‬ﻓﻤﻴﺯﺍﻥ ﻫﺫﺍ ﺍﻟﻤﻨﻬﺞ ﻫﻭ ﻤﺩﻯ ﻤﺎ ﻴﻭﹶﻟّﺩﻩ ﻤﻥ "ﻗﻨﺎﻋـﺔ"‬

‫ﻟﺩﻯ ﺍﻟﻤﺘﻠﻘﻲ ﺘﺴﺎﻋﺩﻩ ﻋﻠﻰ ﺸﻕ ﻁﺭﻴﻘﻪ ﻫﻭ ﻨﻔﺴﻪ ﺒﺎﺘﺠﺎﻩ ﺍﻟﻘﺭﺍﺀﺓ ﺍﻷﻭﻟﻰ ‪ .‬ﺜﻡ ﺒﻌﺩ ﺫﻟـﻙ‬ ‫ﻓﻤﻥ ﺸﺎﺀ ﻓﻠﻴﻘﺘﻨﻊ ﻭﻤﻥ ﺸﺎﺀ ﻓﻠﻴﺭﻓﺽ‪ ،‬ﻓﺎﻹﻨﺴﺎﻥ ﻨﻔﺴﻪ ﻫﻭ ﺍﻟﻤﻘﻴﺎﺱ‪.‬‬

‫ﺇﺸﻜﺎﻟﻴﺎﺕ ﺍﻟﻤﺼﻁﻠﺢ ﻭﻗﺎﻋﺩﺓ ﺍﻟﻤﻔﺎﻫﻴﻡ ‪:‬‬

‫ﻥ‬ ‫"ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ" ﻋﻨﻭﺍﻥ ﻤﺭﻜﺏ ﻤﻥ "ﺇﺴﻼﻤﻴﺔ" ﻭﻤﻥ "ﻤﻌﺭﻓﺔ" ‪ ،‬ﻓﻲ ﺤـﻴﻥ ﺃ ّ‬

‫"ﺍﻹﺴﻼﻤﻴﺔ" ﻓﻴﻤﺎ ﻴﺭﺍﻫﺎ ﺍﻟﻨﺎﺱ "ﺘﺨﺼﻴﺹ ﺩﻴﻨﻲ" ﻓﻲ ﻤﻘﺎﺒل "ﻤﻌﺭﻓﺔ" ﻫﻲ ﻋﺎﻤـﺔ ﻏﻴـﺭ‬

‫ﻗﺎﺒﻠﺔ ﻟﻠﺘﺨﺼﻴﺹ ‪ ،‬ﻭﻟﻴﺱ ﺍﻟﺘﺨﺼﻴﺹ ﺍﻟﺩﻴﻨﻲ ﻓﻘﻁ ‪ ،‬ﻭﺇﻨﻤﺎ ﺘﺘﺴﻊ ﻟﻌﺩﻴﺩ ﻤـﻥ ﺍﻟﻤﻨـﺎﻫﺞ‬ ‫ﻭﺘﺴﺘﺒﻁﻥ ﺍﻟﻌﺩﻴﺩ ﻤﻥ ﺍﻹﻴﺩﻴﻭﻟﻭﺠﻴﺎ ؛ ﻓﺘﺭﻜﻴﺏ ﺍﻟﻤﻌﺭﻓﺔ ﻋﻠﻰ ﺍﻹﺴﻼﻤﻴﺔ ﻴﺤﻤل ﺘﺨﺼﻴﺼﹰﺎ‬

‫ﻭﺘﺤﺩﻴﺩﹰﺍ ﻴﻭﺼﻑ ﻫﺫﻩ ﺍﻟﻤﻌﺭﻓﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻤﻔﺎﺭﻗﺔ ﻟﻐﻴﺭﻫـﺎ ﻋﻠـﻰ ﻤﺴـﺘﻭﻯ ﺍﻟﻤﻨـﺎﻫﺞ‬

‫ﺍﻷﺨﺭﻯ ﻓﻬل ﻴﻤﻜﻥ ﻤﺼﺎﺩﺭﺓ ﺍﻹﻨﺘﺎﺝ ﺍﻟﺒﺸﺭﻱ ﺍﻟﻌﺎﻡ ﻟﺼﺎﻟﺢ ﻤﻌﺭﻓﺔ ﺨﺎﺼﺔ ؟!‪.‬‬

‫ﻗﺩ ﺘﻤﺕ ﻤﺼﺎﺩﺭﺓ ﺍﻟﻤﻌﺭﻓﺔ ﺍﻟﻌﺎﻤﺔ ﺒﺄﺸﻜﺎل ﻤﺨﺘﻠﻔﺔ ﻟﻤـﺎ ﻫـﻭ ﺨـﺎﺹ ‪ .‬ﻓﻬﻨـﺎﻙ‬

‫ﺍﻟﻤﻌﺭﻓﺔ ﺍﻟﻤﺎﺩﻴﺔ ﺍﻟﺠﺩﻟﻴﺔ ﺍﻟﺘﻲ ﺘﺄﺴﺴﺕ ﻋﻠﻰ ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ ﺍﻟﻁﺒﻴﻌﻴﺔ ﺒﺎﻋﺘﺒﺎﺭﻫﺎ ﺘﻁـﻭﺭﹰﺍ‬ ‫ﻤﺎﺩﻴﹰﺎ ﺠﺩﻟﻴﹰﺎ ﻟﻠﻤﺩﺍﺭﺱ ﺍﻟﻭﻀﻌﻴﺔ ﺍﻟﻜﻼﺴﻴﻜﻴﺔ ‪ .‬ﻓﻤﺎ ﺃﻥ ﻨﺒﺩﺃ ﺒﺎﻟﻭﻀﻌﻴﺔ ﻜـﻨﻬﺞ ﻤﻔـﺎﺭﻕ‬

‫ﻟﻠﺘﻔﻜﻴﺭ ﺍﻟﺩﻴﻨﻲ ﺃﻴﹰﺎ ﻜﺎﻨﺕ ﻁﺒﻴﻌﺔ ﺍﻟﺘﻔﻜﻴﺭ ﺍﻟﺩﻴﻨﻲ ﺤﺘﻰ ﻨﺘﻁﻭﺭ ﻟﺯﻭﻤﻴﹰﺎ ﺒﺎﺘﺠﺎﻩ ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ‬

‫ﺍﻟﻁﺒﻴﻌﻴﺔ ﻭﺒﻨﻬﺎﻴﺎﺘﻬﺎ ﺍﻟﻤﺎﺩﻴﺔ‪ .‬ﻭﻴﻌﺘﺒﺭ ﺫﻟﻙ ﺃﻴﻀﹰﺎ ﻤﻥ ﺃﺸﻜﺎل ﺘﻁﻭﺭ "ﺍﻟﻌﻘل ﺍﻟﻁﺒﻴﻌﻲ" ﺍﻟﺫﻱ‬ ‫ﺃﺤﺩﺙ ﺃﻭل ﻁﻼﻕ ﻤﻥ ﺍﻟﻌﻘل ﺍﻟﻼﻫﻭﺘﻲ ‪ ،‬ﻭﻤﻬﱠﺩ ﻟﻠﻤﺩﺍﺭﺱ ﺍﻟﻭﻀﻌﻴﺔ‪.‬‬

‫ﻓﻤﻨﻬﺞ ﺍﻟﻤﻌﺭﻓﺔ ﺍﻟﻤﺎﺩﻱ ﻫﻭ ﺸﻜل ﻤـﻥ ﺃﺸـﻜﺎل ﻤﺼـﺎﺩﺭﺓ ﺍﻟﻤﻌﺭﻓـﺔ ﺍﻟﻌﺎﻤـﺔ‬

‫ﻭﺘﺨﺼﻴﺼﻬﺎ ﻭﻜﺫﻟﻙ ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ﺍﻟﺘﻲ ﺘﺄﺘﻲ ﻟﺘﺼﺎﺩﺭ ﺒﺩﻭﺭﻫﺎ ﺍﻟﻤﻌﺭﻓـﺔ ﺍﻟﺒﺸـﺭﻴﺔ‬

‫ﺍﻟﻌﺎﻤﺔ ﻟﺘﺤﺘﻭﻴﻬﺎ ﻓﻠﺴﻔﻴﹰﺎ ﻀﻤﻥ ﺍﻟﺘﺨﺼﻴﺹ ﺍﻹﺴﻼﻤﻲ ‪ ،‬ﻤﻊ ﺍﻋﺘﺒﺎﺭ ﺍﻟﻔـﺎﺭﻕ ﺍﻷﺴﺎﺴـﻲ‬

‫ﺘﻔﻜ ﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪2001 ، (2‬ﻡ‪1422 /‬ﻫـ‬

‫ﺍﻟﻔﻠﺴﻔﺔ ﻭﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ‬

‫"ﻟﻘﺎﻋﺩﺓ ﺍﻟﻤﻔﺎﻫﻴﻡ" ‪ ،‬ﻓﺎﻟﻤﺎﺩﻴﺔ ﺍﻟﺠﺩﻟﻴﺔ ﺘﺴﺘﻨﺩ ﺇﻟﻰ ﻗﺎﻋﺩﺓ ﻤﻔﺎﻫﻴﻡ ﺘﺴـﺘﻤﺩﻫﺎ ﻤـﻥ ﻓﻠﺴـﻔﺔ‬ ‫ﺍﻟﻌﻠﻭﻡ ﺍﻟﻁﺒﻴﻌﻴﺔ ﺍﻟﻤﺴﺘﻨﺩﺓ ﺇﻟﻰ ﺍﻟﻌﻘل ﺍﻟﻁﺒﻴﻌﻲ ﺍﻟﻤﻔﺎﺭﻕ ﻟﻠﻌﻠل ﺍﻟﻐﻴﺒﻴﺔ ﺨﺎﺭﺝ ﻤﻭﻀﻭﻋﻴﺔ‬

‫ﺍﻟﺯﻤﺎﻥ ﻭﺍﻟﻤﻜﺎﻥ ‪ .‬ﻓﻲ ﺤﻴﻥ ﺘﺴﺘﻨﺩ ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ﺇﻟﻰ ﻗﺎﻋﺩﺓ ﻤﻔﺎﻫﻴﻡ ﻗﺭﺁﻨﻴﺔ ﺘﺘﺨﺫ ﻤﻥ‬

‫ﺍﻟﻐﻴﺏ ﺍﻹﻟﻬﻲ ﺍﻟﻤﺘﻌﺎﻟﻲ ﺒﻌﺩﹰﺍ ﺃﺴﺎﺴﻴﹰﺎ ﻓﻲ ﺘﻜﻭﻴﻥ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻟﻤﺸﻴﺄﺓ ﻭﺍﻟﺘﺤﻜﻡ ﻓﻲ ﻤﺴﺎﺭﻫﺎ‪.‬‬

‫ﺕ ﻫﻨﺎ ﻤﻨﻬﺠﹰﺎ "ﻤﻘﺎﺭﻨ ﹰﺎ" ﺒﻘﺼﺩ ﺍﻟﺘﺒﻴﻴﻥ "ﺍﻟﻘﻁﻌﻲ" ﺒﻴﻥ ﻁﺒﻴﻌﺔ ﺍﻟﻤﻌـﺭﻓﺘﻴﻥ‪.‬؛‬ ‫ﻗﺩ ﺍﺘﺨﺫ ﹸ‬

‫ﺍﻹﺴﻼﻤﻴﺔ ﻭﺍﻟﻤﺎﺩﻴﺔ ﺒﻤﻨﻁﻕ )ﺍﻟﺘﻀﺎﺩ( ﻭﻟﺘﻭﻀﻴﺢ ﺴﻭﺍﺒﻕ ﻤﺼﺎﺩﺭﺓ ﺍﻟﺨﺎﺹ ﻟﻠﻌﺎﻡ ‪.‬ﻭﺘﺒﻴﺎﻥ‬

‫ﺍﻻﺨﺘﻼﻑ ﺇﻟﻰ ﺩﺭﺠﺔ ﺍﻟﺘﻨﺎﻗﺽ ﻓﻲ "ﻗﺎﻋﺩﺓ ﺍﻟﻤﻔﺎﻫﻴﻡ"‪.‬‬

‫ﻥ ﺜﻤﺔ ﻤﺴﺎﺤﺔ ﻭﺍﺴﻌﺔ ﺘﻌﺞ ﺒﺎﻟﻌﺩﻴﺩ ﺍﻟﻤﺘﻨﻭﻉ ﻤﻥ ﺃﻨﻤﺎﻁ ﺍﻟﻤﻌﺭﻓﺔ ﻤـﺎ ﺒـﻴﻥ‬ ‫ﻏﻴﺭ ﺃ ّ‬

‫ﺍﻟﺫﻴﻥ ﻴﺅﻤﻨﻭﻥ ﺒﺎﻟﻐﻴﺏ ﻭﺍﻟﺫﻴﻥ ﻴﺴﺘﻨﺒﻁﻭﻥ ﺍﻟﻤﺎﺩﻴﺔ ﺍﻟﺠﺩﻟﻴﺔ ‪ ،‬ﻓﺎﻟﻌﻘل ﺍﻟﻁﺒﻴﻌﻲ ﻭﺇﻥ ﻜﺎﻨﺕ‬

‫ﺍﻟﻤﺎﺩﻴﺔ ﻤﻥ ﺃﺒﺭﺯ ﺘﻁﻭﺭﺍﺘﻪ ﻭﻨﻬﺎﻴﺎﺘﻪ ﺇﻻ ﺃﻨﻪ ﺃﺴّﺱ ﻷﻨﻤﺎﻁ ﻤﻌﺭﻓﻴﺔ ﺍﻨﺘﻘﺎﺌﻴﺔ ﻭﺍﺨﺘﻴﺎﺭﻴـﺔ‬ ‫ﻼ ﺒﻴﻥ "ﺠﺩل ﺍﻟﻁﺒﻴﻌﺔ" ﻭ "ﺠﺩل ﺍﻹﻨﺴﺎﻥ" ‪ ،‬ﻓﻲ ﻤﺤﺎﻭﻟﺔ ﻤﻨﻬﺎ ﻟﻠﺤﺩ‬ ‫ﻭﺘﻭﻓﻴﻘﻴﺔ ﺯﻭﺍﺠﺕ ﻤﺜ ﹰ‬

‫ﻤﻥ ﺇﺴﺘﻼﺏ ﺍﻟﺠﺒﺭﻴﺔ ﺍﻟﻤﺎﺩﻴﺔ ﺍﻟﻁﺒﻴﻌﻴﺔ ﻟﻺﻨﺴﺎﻥ ﻭﺘﺤﻘﻴﻕ ﻗﺩﺭ ﻤـﻥ ﺍﻟﺤﺭﻴـﺔ ﻟﻺﻨﺴـﺎﻥ‬

‫ﻼ ﻤﺭﻴﺩﹰﺍ ﻴﻤﻜﻨﻪ ﺍﻟﺘﻤﺭﺩ ﻋﻠﻰ ﺠﺒﺭﻴﺔ ﺍﻟﻁﺒﻴﻌﺔ ﻭﺸﺭﻭﻁﻬﺎ ﺍﻟﻤﻁﻠﻘـﺔ ‪..‬‬ ‫ﺒﻭﺼﻔﺔ ﻜﺎﺌﻨﹰﺎ ﻓﺎﻋ ﹰ‬ ‫ﻭﻗﺩ ﺃﻓﻀﻰ ﻫﺫﺍ ﺍﻻﺘﺠﺎﻩ ﺇﻟﻰ ﺍﻟﻠﻴﺒﺭﺍﻟﻴﺔ ﻭﺍﻟﻭﺠﻭﺩﻴﺔ ﻭﺍﻟﻤﺩﺍﺭﺱ ﺍﻹﻨﺴﺎﻨﻴﺔ ﺒﺸﻜل ﻋـﺎﻡ ‪.‬‬

‫ﻭﻫﺫﺍ ﻜﻠﻪ ﻓﻲ ﺇﻁﺎﺭ ﻨﺸﺎﻁ ﺍﻟﻌﻘل ﺍﻟﻁﺒﻴﻌﻲ‪.‬‬

‫ﻭﻫﺫﺍ ﺍﻟﺘﻭﺠﻪ ﻓﻲ ﺇﻁﺎﺭ ﺇﻋﺎﺩﺓ ﺘﻘﻭﻴﻡ ﺍﻟﻌﻼﻗﺔ ﺒﻴﻥ ﺠﺩل ﺍﻹﻨﺴﺎﻥ ﻭﺠـﺩل ﺍﻟﻁﺒﻴﻌـﺔ‬

‫ﻹﻴﺠﺎﺩ ﻤﺴﺎﺤﺔ ﻟﻺﻨﺴﺎﻥ ﻀﻤﻥ ﻨﺸﺎﻁ ﺍﻟﻌﻘل ﺍﻟﻁﺒﻴﻌﻲ ﻴﻭﺍﺯﻴﻪ ﺠﻬﺩ ﺁﺨﺭ ﻤﺨﺘﻠﻑ ﻹﻋﺎﺩﺓ‬

‫ﺘﻘﻭﻴﻡ ﺍﻟﻌﻼﻗﺔ ﺒﻴﻥ ﺠﺩل ﺍﻹﻨﺴﺎﻥ ﻭﺠﺩل ﺍﻟﻐﻴﺏ ﺒﺤﺜﹰﺎ ﻋﻥ ﺫﺍﺕ ﺍﻟﻤﺴﺎﺤﺔ ﺍﻟﺤﺭﺓ ﻟﻺﻨﺴﺎﻥ‪.‬‬

‫ﻭﺍﻻﺨﺘﻼﻑ ﺒﻴﻥ ﺍﻟﺘﻭﺠﻬﻴﻥ ﺍﻟﻠﺫﻴﻥ ﻴﺴﺘﻬﺩﻓﺎﻥ ﻏﺎﻴﺎﺕ ﻤﺘﻘﺎﺭﺒﺔ ﻓﻴﻤﺎ ﻴﺨﺘﺹ ﺒﺘﺤﻘﻴﻕ‬

‫ﻤﺴﺎﺤﺔ ﺤﺭﻴﺔ ﺍﻹﻨﺴﺎﻥ ﻭﻭﺠﻭﺩﻩ ﻓﻲ ﻤﻘﺎﺒل ﺍﻟﻁﺒﻴﻌﺔ ﻭﺍﻟﻼﻫﻭﺕ ﻴﺭﺠﻊ ﺇﻟـﻰ ﺇﺨـﺘﻼﻑ‬

‫ﻗﺎﻋﺩﺓ ﺍﻟﻤﻔﺎﻫﻴﻡ‪ .‬ﻓﻘﺎﻋﺩﺓ ﺍﻟﻤﻔﺎﻫﻴﻡ ﺍﻟﺩﻴﻨﻴﺔ ﻓﻲ ﺍﻟﻤﻌﺭﻓﺔ ﺘﻘﻴﺩ ﺤﺭﻴﺔ ﺍﻹﻨﺴـﺎﻥ ﺒﻬـﺎ ﻤﻬﻤـﺎ‬ ‫ﺘﻀﺨﻤﺕ ﻓﺭﺩﻴﺘﻪ ﻭﺍﻨﻁﻠﻘﺕ ﺇﺒﺩﺍﻋﻴﺘﻪ ﻭﺃﻨﻁﻠﻕ ﻨﺸﺎﻁﻪ ‪ ،‬ﻓﻲ ﺤﻴﻥ ﺃﻥ ﻗﺎﻋـﺩﺓ ﺍﻟﻤﻔـﺎﻫﻴﻡ‬

‫ﺍﻟﻁﺒﻴﻌﻴﺔ ﺘﻌﻁﻲ ﺤﺭﻴﺔ ﻭﺠﻭﺩﻴﺔ ﺃﻜﺒﺭ ﻟﻬﺫﺍ ﺍﻹﻨﺴﺎﻥ ‪ ،‬ﻓﻴﻤﺎ ﻨﺠﺩﻩ ﻤـﻥ ﺘﻌﺒﻴـﺭﺍﺕ ﺤﻴـﺔ‬ ‫ﻟﻺﺤﺎﻻﺕ ﺍﻟﺘﻲ ﺠﺴﺩﻫﺎ ﻜﻭﻟﻥ ﻭﻟﺴﻥ ﻓﻲ ﻜﺘﺎﺒﺎﺘﻪ‪ ،‬ﺃﻭ ﺴﺎﺭﺘﺭ ﺃﻭ ﻏﻴﺭﻫﻤﺎ‪.‬‬

‫ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ‪ :‬ﺍﻟﻤﻔﺎﻫﻴﻡ ﻭﺍﻟﻘﻀﺎﻴﺎ ﺍﻟﻜﻭﻨﻴﺔ‬

‫ﺃ‪ .‬ﻤﺤﻤﺩ ﺃﺒﻭ ﺍﻟﻘﺎﺴﻡ ﺤﺎﺝ ﺤﻤﺩ‬

‫ﺍﻟﺘﻁﻭﺭ ﺍﻟﺘﻔﻜﻴﻜﻲ ﻟﻘﻭﺍﻋﺩ ﺍﻟﻤﻔﺎﻫﻴﻡ ‪:‬‬

‫ﻼ" ﻟﻤﻨﺎﻫﺞ ﺍﻟﻤﻌﺭﻓـﺔ ﺍﻟﺒﺸـﺭﻴﺔ ﻓـﻲ‬ ‫ﺘﺸﻜل ﻗﻭﺍﻋﺩ ﺍﻟﻤﻔﺎﻫﻴﻡ ﺍﻟﺘﻲ ﺫﻜﺭﻨﺎﻫﺎ "ﺘﺄﺼﻴ ﹰ‬

‫ﺃﻁﺭﻫﺎ ﺍﻟﻌﺎﻤﺔ‪ ،‬ﺴﻭﺍﺀ ﺘﻠﻙ ﺍﻟﺘﻲ ﻗﻌّﺩﺕ ﻨﻔﺴﻬﺎ ﻋﻠﻰ ﺠﺩل ﺍﻟﻁﺒﻴﻌﺔ ﺃﻭ ﺠـﺩل ﺍﻟﻐﻴـﺏ ﺃﻭ‬

‫ﺠﺩل ﺍﻹﻨﺴﺎﻥ ‪ ،‬ﺃﻭ ﻤﺎ ﺒﻴﻥ ﻫﺫﻩ ﺍﻟﺠﺩﻟﻴﺎﺕ ﻋﻠـﻰ ﺘﻔـﺎﻭﺕ ﻓـﻲ ﻨﺴـﺒﻴﺔ ﺍﻟﻌﻼﻗـﺔ ‪ ،‬ﺃﻭ‬

‫ﺍﻟﻤﺴﻤﻴﺎﺕ ﺃﻭ ﻤﺭﺍﺤل ﺍﻟﺘﻁﻭﺭ ﺍﻟﻌﻘﻠﻲ ﺒﺩﺍﻴﺔ ﻤﻥ ﺍﻹﺤﻴﺎﺌﻴـﺔ "‪ "ANIMISTIC‬ﻭﻤـﺭﻭﺭﹰﺍ‬ ‫ﺒﺎﻟﻼﻫﻭﺕ ﻭﺍﻨﺘﻬﺎﺀﹰﺍ ﺒﺎﻟﻌﻘل ﺍﻟﻭﻀﻌﻲ ﺒﻴﻥ ﻤﺭﺤﻠﺘﻴﻪ ‪ ،‬ﺍﻟﻁﺒﻴﻌﻲ ﺍﻟﻌﺎﻡ ﺜﻡ ﺍﻟﻁﺒﻴﻌﻲ ﺍﻟﻤﻘﻴـﺩ‬

‫ﺇﻟﻰ ﺍﻟﻌﻠﻡ ‪.‬‬

‫ﻴﻤﺕ ﻜل ﺫﻟﻙ ﺇﻟﻰ "ﺃﺼﻭﻟﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ" ﻭﺠﺫﻭﺭﻫﺎ ﺍﻟﺘﻘﻠﻴﺩﻴـﺔ ‪ ،‬ﺜـﻡ ﺒـﺩﺃ ﺍﻟﻌـﺎﻟﻡ‬

‫ﺍﻟﺼﻨﺎﻋﻲ ﺍﻟﻤﺘﻘﺩﻡ ﻭﻤﻨﺫ ﺍﻟﺜﻼﺜﻴﻨﺎﺕ ﻭﺒﺩﺍﻴﺔ ﺒﺤﻠﻘﺔ ﻓﻴﻴﻨﺎ ﻓﻲ ﻨﺴﺞ ﻗﺎﻋﺩﺓ ﺠﺩﻴﺩﺓ ﻟﻠﻤﻔـﺎﻫﻴﻡ‬

‫ﺍﺘﺴﻤﺕ ﺒﺎﻟﻨﺯﻋﺔ "ﺍﻹﺒﺴﺘﻤﻭﻟﻭﺠﻴﺔ ‪ "Epistomology‬ﺍﻟﺘﻲ ﻓﺘﺤﺕ ﺍﻷﺼـﻭل ﺍﻟﺘﻘﻠﻴﺩﻴـﺔ‬ ‫ﺍﻟﺴﺎﺒﻘﺔ ﻟﻠﻤﻌﺭﻓﺔ ﻋﻠﻰ ﺍﻟﻨﺴﺒﻴﺔ ﺍﻟﻤﻔﻀﻴﺔ ﻟﻼﺤﺘﻤﺎﻟﻴﺔ ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﺘﺤﻠﻴﻠﻴﺔ ﺍﻟﻤﺘﻤﺎﻫﻴـﺔ ﻤـﻊ‬ ‫ﺍﻟﺜﻭﺭﺓ ﺍﻟﻔﻴﺯﻴﺎﺌﻴﺔ ﺍﻟﺘﻲ ﻫﻴﻤﻨﺕ ﻋﻠﻰ ﺍﻟﻅﻭﺍﻫﺭ ﺒﻤﻨﻁﻕ ﺍﻟﺘﻔﻜﻴﻙ‪.‬‬

‫ﻓﺎﻻﺒﺴﺘﻤﻭﻟﻭﺠﻴﺎ ﺘﺤﺭﻴﺭ ﻟﻠﻤﻌﺭﻓﺔ ﻤﻥ ﺍﻷﺼﻭﻟﻴﺔ ﺍﻟﺘﻘﻠﻴﺩﻴﺔ ﺃﻭﺠﺩﺕ ﻗﺎﻋـﺩﺓ ﺠﺩﻴـﺩﺓ‬

‫ﻟﻠﻤﻔﺎﻫﻴﻡ ﺒﻤﺎ ﻓﻲ ﺫﻟﻙ ﺘﺤﻠﻴل ﺍﻟﻤﻔﺎﻫﻴﻡ ﻨﻔﺴﻬﺎ ﻭﺍﻟﺤﻔﺭ ﻻ ﻓﻲ ﺘﺎﺭﻴﺦ ﻤﻴﻼﺩﻫﺎ ﻓﺤﺴﺏ ﻭﻟﻜﻥ‬

‫ﻜﻴﻔﻴﺔ ﺇﻨﺘﺎﺠﻬﺎ ﻀﻤﻥ ﺸﺭﻭﻁ ﺘﺎﺭﻴﺨﺎﻨﻴﺔ ﻤﻌﻴﻨﺔ ﻟﻠـﻭﻋﻲ ﻭﺍﻟﺩﻻﻟـﺔ ‪ ،‬ﻓﺎﺘﺨـﺫﺕ ﻗﻭﺍﻋـﺩ‬

‫ﺍﻟﻤﻔﺎﻫﻴﻡ ﺃﻁﺭﹰﺍ ﺠﺩﻴﺩﺓ ﺘﺤﺭﺭﺕ ﻤﻥ ﺜﻭﺍﺒﺕ ﻜل ﺍﻟﻤﻨﺎﻫﺞ ﺍﻟﺴﺎﺒﻘﺔ ‪ ،‬ﻭﻀـﻌﻴﺔ ﻜﺎﻨـﺕ ﺃﻭ‬ ‫ﻏﻴﺒﻴﺔ‪.‬‬

‫ﺍﻟﺘﺤﺭﺭ ﺍﻟﻤﻌﺭﻓﻲ ﻭﺍﻟﻘﻁﻴﻌﺔ ﺍﻟﻤﻌﺭﻓﻴﺔ ‪:‬‬

‫ﺼﺤﻴﺢ ﺃﻥ ﺍﻟﻜﺜﻴﺭ ﻤﻥ ﺍﻟﻤﻔﻜﺭﻴﻥ ﻗﺩ ﺍﺘﺨﺫ ﻤﻥ ﻫﺫﺍ ﺍﻟﺘﺤﺭﺭ ﺍﻟﻤﻌﺭﻓﻲ‬

‫ﺍﻹﺒﺴﺘﻤﻭﻟﻭﺠﻲ ﻓﻲ ﻅل ﺍﻟﺘﺤﻠﻴﻠﻴﺔ ﺍﻟﻨﻘﺩﻴﺔ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﻤﻔﺘﻭﺤﺔ ﺫﺭﻴﻌﺔ ﻹﺤﺩﺍﺙ ﻗﻁﻴﻌﺔ‬

‫ﻤﻌﺭﻓﻴﺔ ﻤﻊ ﺍﻷﺼﻭﻟﻴﺔ ﺍﻟﺘﻘﻠﻴﺩﻴﺔ ﺍﻟﺘﻲ ﺍﻨﺒﻨﺕ ﻋﻠﻴﻬﺎ ﻗﻭﺍﻋﺩ ﺍﻟﻤﻔﺎﻫﻴﻡ ﺍﻟﺘﻘﻠﻴﺩﻴﺔ ﺍﻟﺴﺎﺒﻘﺔ‪ ،‬ﻏﻴﺭ‬

‫ﺃﻥ ﺍﻷﻤﺭ ﻴﺨﺘﻠﻑ ﻟﺩﻯ ﺒﻌﺽ ﺁﺨﺭ ﻤﻥ ﺃﻤﺜﺎل ﻜﺎﺘﺏ ﻫﺫﺍ ﺍﻟﺒﺤﺙ‪.‬‬

‫ﻓﻠﻴﺱ ﺍﻟﻤﺤﺘﻭﻡ ﻫﻭ ﺍﻤﺘﺸﺎﻕ ﺍﻟﻤﻌﺭﻓﻴﺔ ﻹﺤﺩﺍﺙ ﻗﻁﻴﻌﺔ ﻤﻌﺭﻓﻴﺔ ﻤﻊ "ﺍﻟﻤﻭﻀﻭﻋﺎﺕ"‬

‫ﺍﻟﺘﻲ ﺇﺴﺘﺜﺎﺭﺘﻬﺎ ﺍﻟﺨﺒﺭﺓ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻓﻲ ﻤﺎﻀﻴﻬﺎ ‪ ،‬ﺴﻭﺍﺀ ﺃﻜﺎﻨﺕ ﻏﻴﺒﻴﺔ ﺃﻭ ﻭﻀﻌﻴﺔ ‪ ،‬ﻭﺇﻨﻤﺎ‬

‫ﺘﻔﻜ ﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪2001 ، (2‬ﻡ‪1422 /‬ﻫـ‬

‫ﺍﻟﻔﻠﺴﻔﺔ ﻭﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ‬

‫ﺍﻟﻤﻁﻠﻭﺏ ﻫﻭ "ﺇﻋﺎﺩﺓ ﺍﻜﺘﺸﺎﻓﻬﺎ" ﻭﻓﻕ ﺘﻭﺠﻬـﺎﺕ ﺍﻟﻤـﻨﻬﺞ ﺍﻟﻤﻌﺭﻓـﻲ ﺍﻹﺒﺴـﺘﻤﻭﻟﻭﺠﻲ‬

‫ﺍﻟﻤﻌﺎﺼﺭ ﻭﺃﺩﻭﺍﺘﻪ ﺍﻟﺘﺤﻠﻴﻠﻴﺔ ﺍﻟﻤﻔﺘﻭﺤﺔ ‪ .‬ﻓﻤﺎﺩﺓ ﺍﻟﻤﻭﺍﻀﻴﻊ ﺍﻟﻤﻭﺭﻭﺜﺔ ﺘﺒﻘﻲ ﻗﺎﺌﻤـﺔ )ﺍﷲ(‬ ‫ﺴﺒﺤﺎﻨﻪ ﻭﺘﻌﺎﻟﻰ ﻭﻜﺫﻟﻙ ﺍﻟﻘﻭﺍﻨﻴﻥ ﺍﻟﻁﺒﻴﻌﻴﺔ ‪ ،‬ﻭﻟﻜﻥ ﺍﻟﺫﻱ ﻴﺨﺘﻠﻑ ﻤﻨﻬﺠﻴﹰﺎ ﻫـﻭ ﺘﺄﺴـﻴﺱ‬

‫ﻗﻭﺍﻋﺩ ﻤﻔﺎﻫﻴﻡ ﺠﺩﻴﺩﺓ ﻟﻠﺘﻌﺎﻤل ﻤﻊ ﺠﺩل ﺍﻟﻐﻴﺏ ﻭﺠﺩل ﺍﻟﻁﺒﻴﻌﺔ ‪ ،‬ﺍﻟﻘﻀـﻴﺔ ﻫﻨـﺎ ﺇﻋـﺎﺩﺓ‬ ‫ﺍﻜﺘﺸﺎﻑ ﺒﻤﻨﻁﻕ ﺘﺤﻠﻴﻠﻲ ﻨﻘﺩﻱ ﻋﻠﻤﻲ ﻤﻔﺘﻭﺡ‪.‬‬

‫ﻗﺩ ﺤﻁﻤﺕ ﺍﻹﺒﺴﺘﻤﻭﻟﻭﺠﻴﺎ ﺍﻟﺩﻏﻤﺎﺌﻴﺔ ﺍﻟﻭﻀﻌﻴﺔ ‪ ،‬ﻭﻟﻜﻨﻬﺎ ﺤﻁﻤﺕ ﺃﻴﻀﹰﺎ ﺍﻟﺩﻏﻤﺎﺌﻴﺔ‬

‫ﺍﻟﻼﻫﻭﺘﻴﺔ ﻭﻤﺘﺭﺴﺒﺎﺕ ﺍﻹﺤﻴﺎﺌﻴﺔ ﻭﻟﻜﻥ ﻤﻊ ﻭﺠﻭﺩ ﻓﺎﺭﻕ ﺃﺴﺎﺴﻲ ﻓـﻲ ﻁﺒﻴﻌـﺔ ﺘﺤﻁـﻴﻡ‬ ‫ﺍﻟﻤﺎﺩﺘﻴﻥ ﺒﺴﺒﺏ ﻤﻥ ﻜﻴﻔﻴﺔ ﺍﻟﺘﻨﺎﻭل ‪ .‬ﻓﺘﺤﻁﻴﻡ ﺍﻟﺒﻨﺎﺀ ﺍﻟﻭﻀﻌﻲ ﺍﻟﺩﻏﻤﺎﺌﻲ ﺴﻬل ﺠﺩﹰﺍ ﻓـﻲ‬ ‫ﻤﺠﺭﻯ ﺍﻟﺘﻁﻭﺭ ﺍﻟﺫﻫﻨﻲ ﺒﺈﺘﺠﺎﻩ ﺍﻹﺒﺴﺘﻤﻭﻟﻭﺠﻴﺎ ‪ ،‬ﻷﻨﻪ ﺘﻁﻭﺭ ﻴﻨﺒﻌﺙ ﻤﻥ ﺫﺍﺕ ﻤﻭﺠﺒـﺎﺕ‬

‫ﺍﻟﻌﻘل ﺍﻟﻁﺒﻴﻌﻲ ﻭﻓﻲ ﺴﺒﻴل ﻤﺯﻴﺩ ﻤﻥ ﺇﺤﺩﺍﺙ ﺍﻟﺘﻁﻭﺭ ﻓﻲ ﻤﺠﺭﻴﺎﺕ ﻫﺫﺍ ﺍﻟﻌﻘل ﺍﻟﻁﺒﻴﻌـﻲ‬

‫‪ ،‬ﺃﻤﺎ ﺘﺤﻁﻴﻡ ﺍﻟﻤﺎﺩﺓ ﺍﻟﻐﻴﺒﻴﺔ ﻓﻴﺘﻡ ﻓﻲ ﺇﻁﺎﺭ ﻨﻔﺱ ﺍﻟﻤﻨﺎﺯﻟﺔ ﻭﺍﻟﻤﺠﺎﺒﻬﺔ ﺒﻴﻥ ﺍﻟﻌﻘل ﺍﻟﻁﺒﻴﻌﻲ‬

‫ﺤﺘﻰ ﻀﻤﻥ ﻤﺴﺘﻭﻴﺎﺘﻪ ﺍﻟﺘﻘﻠﻴﺩﻴﺔ ﻭﻋﺎﻟﻡ ﺍﻟﻐﻴﺏ ﺍﻟﻼﻤﺭﺌﻲ ‪ ،‬ﻓﺎﻹﺒﺴﺘﻤﻭﻟﻭﺠﻴﺎ ﺘﻌﻤﺩ ﻻﺴﺘﺒﻌﺎﺩ‬ ‫ﺍﻟﻐﻴﺏ ﺇﻟﻰ ﺩﺍﻓﻌﻴﻥ‪:‬‬

‫ﺃﻭ ﹰﻻ ‪ :‬ﺍﺴﺘﻜﺎﻨﺘﻬﺎ ﻟﻠﻤﻨﻁﻕ ﺍﻟﻌﻘﻠﻲ ﺍﻟﻁﺒﻴﻌﻲ ﺍﻟﻭﻀﻌﻲ ﺍﻟﻤﻭﺭﻭﺙ ﺍﻟﺫﻱ ﻭﻟﺩﺕ ﻀـﻤﻨﻪ ﻭﺇﻥ‬ ‫ﺘﻤﺭﺩﺕ ﻋﻠﻴﻪ ‪.‬‬

‫ﻥ ﺍﻟﻐﻴﺏ ﺒﻭﺼﻔﻪ ﻤﺎ ﻓﻭﻕ ﺍﻟﻁﺒﻴﻌﺔ ﻟﻴﺱ ﻓﻲ ﻤﺘﻨﺎﻭل ﺇﺤﺩﺍﺜﻴﺎﺘﻬﺎ ﻭﻁﺒﻴﻌﺔ ﺍﻟﻤﺎﺩﺓ‬ ‫ﻭﺜﺎﻨﻴ ﹰﺎ ‪ :‬ﻷ ّ‬ ‫ﺍﻟﺘﻲ ﺘﻌﺎﻟﺠﻬﺎ‪.‬‬

‫ﻭﻟﻜﻥ ‪ :‬ﻭﻫﻨﺎ ﺍﻟﺠﺎﻨﺏ ﺍﻹﻴﺠﺎﺒﻲ ﺍﻟﺨﻁﻴﺭ ‪ ،‬ﺃﻥ ﺍﻟﻤﻨﻬﺞ ﺍﻻﺒﺴﺘﻤﻭﻟﻭﺠﻲ ﺍﻟﻌﻠﻤﻲ ﺍﻟﺘﺤﻠﻴﻠـﻲ‬ ‫ﺍﻟﻨﺴﺒﻲ ﺍﻻﺤﺘﻤﺎﻟﻲ ﺍﻟﻤﻔﺘﻭﺡ ﺍﻟﺫﻱ ﺃﺩﺍﻥ ﻭﻴﺩﻴﻥ ﻜل "ﺜﻭﺍﺒﺕ" ﻤﻌﺭﻓﻴـﺔ ﻭﺩﻏﻤﺎﺌﻴـﺔ‬ ‫ﺒﺈﻋﺎﺩﺓ ﺇﻜﺘﺸﺎﻓﻬﺎ ﻭﺘﺤﻠﻴﻠﻬﺎ ﻴﺘﺨﺫ ﻤﻨﻁﻘﻴﹰﺎ ﺫﺍﺕ ﺍﻟﻤﻭﻗﻑ ﺘﺠﺎﻩ ﺜﻭﺍﺒﺕ ﺍﻟﻐﻴﺏ ﺒﺄﺼﻭﻟﻪ‬

‫ﺍﻟﻼﻫﻭﺘﻴﺔ ﻭﺍﻹﺤﻴﺎﺌﻴﺔ ﻟﻴﻌﻴﺩ ﻁﺭﺡ ﻤﺎﺩﺘﻪ ‪ -‬ﺍﻟﻤﺎﺩﺓ ﺍﻟﻐﻴﺒﻴـﺔ ‪ -‬ﻀـﻤﻥ ﻤﻌـﺎﻴﻴﺭ‬

‫ﺍﻹﺤﺘﻤﺎﻻﺕ ﻁﺎﻟﻤﺎ ﺃﻥ ﺍﻟﻤﻨﻁﻕ ﺍﻹﺒﺴﺘﻤﻭﻟﻭﺠﻲ ﻨﻔﺴﻪ ﻴـﺭﻓﺽ ﺘﺄﺴـﻴﺱ ﻤﺫﻫﺒﻴـﺔ‬ ‫ﻭﻀﻌﻴﺔ ﻤﻁﻠﻘﺔ‪.‬‬

‫ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ‪ :‬ﺍﻟﻤﻔﺎﻫﻴﻡ ﻭﺍﻟﻘﻀﺎﻴﺎ ﺍﻟﻜﻭﻨﻴﺔ‬

‫ﺃ‪ .‬ﻤﺤﻤﺩ ﺃﺒﻭ ﺍﻟﻘﺎﺴﻡ ﺤﺎﺝ ﺤﻤﺩ‬

‫ﺇﺫﻥ ‪ :‬ﻤﺎ ﻫﻭ ﻓﻭﻕ ﺍﻟﻁﺒﻴﻌﺔ ﺃﻭ ﻭﺭﺍﺀ ﺍﻟﻁﺒﻴﻌﺔ ﻴﺸ ﹶﻜّل ﻤﺎﺩﺓ ﻟﻠﺒﺤﺙ ‪ ،‬ﻭﻟﻜـﻥ ﻤـﺎ ﻤـﺩﻯ‬ ‫ﺍﻟﻘﺎﺒﻠﻴﺔ ﻟﺒﺤﺜﻪ ﻭﻓﻕ ﻤﻭﺍﺼﻔﺎﺕ ﺍﻟﻤﻨﻬﺞ ﺍﻟﻤﻌﺭﻓﻲ ؟! ﻫﻨﺎ ﺍﻹﺸـﻜﺎﻟﻴﺔ ﺍﻟﺘـﻲ ﺘـﺩﻓﻊ‬

‫ﺍﻟﺒﻌﺽ ﻻﺴﺘﺒﻌﺎﺩﻩ ﻷﻨﻪ ﺒﺒﺴﺎﻁﻪ ﺨﺎﺭﺝ ﻤﻨﻁﻭﻕ ﺍﻟﺒﺤﺙ ﻭﺩﺍﺌﺭﺘـﻪ ‪.‬ﻭﻟﻜـﻥ ﻫـﺫﻩ‬

‫ﺍﻟﺨﻼﺼﺔ ﺘﺸ ﹶﻜّل ﺭﺩﺓ ﻓﻲ ﺍﻻﺒﺴﺘﻤﻭﻟﻭﺠﻴﺎ ﺇﻟﻰ ﻟﻠﺘﻘﻴﱡﺩ ﺒﺎﻟﻤﺫﻫﺒﻴﺔ ﺍﻟﻭﻀﻌﻴﺔ ﺍﻟﺘﻲ ﺴﺒﻕ‬ ‫ﻹﺭﺜﻬﺎ ﺍﻟﻌﻘﻠﻲ ﺍﻟﻁﺒﻴﻌﻲ ﺃﻥ ﺭﻓﺽ ﺍﻟﺘﻌﺎﻤل ﻤﻊ ﻤﺎ ﻫﻭ ﻓﻭﻕ ﺍﻟﻁﺒﻴﻌﺔ ‪ .‬ﻓﻠﻠﺨـﺭﻭﺝ‬

‫ﻤﻥ ﺩﺍﺌﺭﺓ ﺍﻟﺭﺩﺓ ﻭﺇﻨﺴﺠﺎﻤﹰﺎ ﻤﻊ ﺍﻟﻤﻨﻬﺠﻴﺔ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﻤﻔﺘﻭﺤﺔ ﻴﺴﺘﻌﻴﺩ ﺍﻟﻐﻴﺏ ﻭﺘﺴﺘﻌﻴﺩ‬

‫ﻜل ﻤﺎ ﻭﺭﺍﺌﻴﺎﺕ ﺍﻟﻁﺒﻴﻌﺔ ﺤﻘﻬﺎ ﻓﻲ ﺍﻟﺒﺤﺙ ﺍﻻﺒﺴﺘﻤﻭﻟﻭﺠﻲ ﻜﺈﻤﻜﺎﻨﻴﺔ ﻭﺠﻭﺩﻴﺔ ﻗﺎﺌﻤﺔ‬

‫‪ .‬ﺨﺼﻭﺼﹰﺎ ﻭﺃﻥ ﺍﻻﺒﺴﺘﻤﻭﻟﻭﺠﻴﺎ ﻻ ﺘﻌﺘﺭﻑ ﺒﻁﺒﻴﻌﺔ ﻤﻨﻁﻘﻬـﺎ ﺍﻟﻌﻠﻤـﻲ ﺒﺈﻜﺘﻤـﺎل‬ ‫ﺍﻟﻤﻌﺭﻓﺔ ﻭﻨﻬﺎﻴﺎﺕ ﻭﻀﻊ ﺍﻟﻘﻭﺍﻨﻴﻥ ﻭﺍﻟﺘﻤﺫﻫﺏ ‪.‬‬

‫ﻭﻴﺄﺘﻲ ﺍﻟﺘﺤﺩﻱ ﺃﻤﺎﻡ ﺍﻹﺒﺴﺘﻤﻭﻟﻭﺠﻴﺎ ﻓﻲ ﻤﺠﺎل ﺍﻟﻌﻠﻭﻡ ﺍﻹﻨﺴﺎﻨﻴﺔ ﺒﺎﻟﺫﺍﺕ ﻭﺒﺄﻜﺜﺭ ﻤﻥ‬

‫ﻤﺠﺎل ﺍﻟﻌﻠﻭﻡ ﺍﻟﻁﺒﻴﻌﻴﺔ ‪ ،‬ﻓﻔﻲ ﻤﺠﺎل ﺍﻟﻌﻠﻭﻡ ﺍﻟﻁﺒﻴﻌﻴﺔ ﻴﻤﻜﻥ ﺃﻥ ﺘﻤﻀﻲ ﺍﻻﺒﺴـﺘﻤﻭﻟﻭﺠﻴﺎ‬

‫ﻓﻲ ﻤﺤﺎﻭﻟﺔ ﺩﺭﺍﺴﺔ ﺃﺜﺭ ﺍﻟﺫﺒﺫﺒﺎﺕ ﺍﻟﺘﻲ ﺘﺤﺩﺜﻬﺎ ﺃﺠﻨﺤﺔ ﺒﻌﻭﻀﺔ ﻓﻲ ﺍﻷﺭﺠﻨﺘﻴﻥ ﻋﻠﻰ ﺤﺎﻟﺔ‬ ‫ﺍﻟﻁﻘﺱ ﻓﻲ ﺃﻤﺭﻴﻜﺎ ﺍﻟﺸﻤﺎﻟﻴﺔ ‪ .‬ﻭﻟﻜﻥ ﻴﺼﻌﺏ ﺩﺭﺍﺴﺔ ﺍﻵﺜﺎﺭ ﺍﻟﻤﻨﻌﻜﺴﺔ ﻟﻼﺘﺴﺎﻉ ﺍﻟﻜـﻭﻨﻲ‬ ‫ﻼ ﻋﻥ‬ ‫ﻼ ﻤﺴﺘﻘ ﹰ‬ ‫ﺍﻟﻼﻨﻬﺎﺌﻲ ﻋﻠﻰ ﻤﺯﺍﺝ ﺍﻹﻨﺴﺎﻥ ﻭﺍﺘﺯﺍﻨﻪ ﺍﻟﻌﺼﺒﻲ ‪ .‬ﻓﺎﻹﻨﺴﺎﻥ ﻟﻴﺱ ﻤﻨﻔﺼ ﹰ‬

‫ﺠﺩل ﺍﻟﻁﺒﻴﻌﺔ ﺍﻟﻜﻭﻨﻴﺔ ﺍﻟﺫﻱ ﺘﻜﻭّﻥ ﻀﻤﻨﻪ ﻭﻴﺘﺄﺜﺭ ﺒﻪ‪.‬‬

‫ﻓﺎﺭﻕ ﺍﻟﻤﺭﺠﻌﻴﺘﻴﻥ ﻓﻲ ﺘﺄﺴﻴﺱ ﻗﻭﺍﻋﺩ ﺍﻟﻔﻬﻡ‪:‬‬

‫ﺇﺫﺍ ﻜﺎﻨﺕ ﺍﻻﺒﺴﺘﻤﻭﻟﻭﺠﻴﺎ ﻗﺩ ﺇﻋﺘﻤﺩﺕ ﻗﺎﻋﺩﺓ ﺍﻟﻔﻬﻡ ﻭﺍﻟﻤﻔﺎﻫﻴﻡ ﺍﻟﻤﺒﻨﻴﺔ ﻋﻠﻰ ﺘﻁـﻭﺭ‬

‫ﺍﻟﻌﻘل ﺍﻟﻁﺒﻴﻌﻲ ﺍﻟﻭﻀﻌﻲ ﺒﺈﺘﺠﺎﻩ ﻋﻠﻤﻲ ﻤﻔﺘﻭﺡ ﻭﺒﺂﻟﻴﺎﺕ ﺘﺤﻠﻴﻠﺔ ﻭﺘﻔﻜﻴﻜﻴﺔ ﺘﻌـﺎﻟﺞ ﻤـﺎﺩﺓ‬

‫ﻥ ﻤﺸـﻜﻠﺘﻬﺎ ﻤـﻊ‬ ‫ﻤﺭﺌﻴﺔ ﻭﻤﺘﻭﺍﻓﺭﺓ ﻭﻗﺎﺒﻠﺔ ﻟﺸﺘﻰ ﺃﻨﻭﺍﻉ ﺍﻹﺨﺘﺒﺎﺭﺍﺕ ﺍﻟﻤﻠﻤﻭﺴـﺔ ‪ ،‬ﻓـﺈ ّ‬

‫ﺍﻟﻤﺅﺜﺭﺍﺕ ﻓﻭﻕ ﺍﻟﻁﺒﻴﻌﺔ ﻤﺘﻔﺎﻗﻤﺔ ﻭﻤﻌﻘﺩﺓ ﺒﻁﺒﻴﻌﺘﻬﺎ ﻭﺫﻟﻙ ﺒﺒﺴﺎﻁﺔ ﻷﻨﻬﺎ ﻓﻭﻕ ﻤﺘﻨﺎﻭﻟﻬﺎ ‪.‬‬ ‫ﻼ ﻋﻠﻤﻴﹰﺎ ﻭﺒﻤﻨﻁﻕ‬ ‫ﻥ ﺍﻻﺴﺘﺒﻌﺎﺩ ﻟﻡ ﻴﺤل ﺍﻟﻤﺸﻜﻠﺔ ﺤ ﹰ‬ ‫ﻭﻟﺫﻟﻙ ﺠﺎﺀ ﻤﻭﻗﻑ ﺍﻹﺴﺘﺒﻌﺎﺩ ‪ ،‬ﻏﻴﺭ ﺃ ّ‬ ‫ﻥ ﻗﺩﺭﺍﺕ ﺍﻟﺘﻁﻭﺭ ﺍﻟﻌﻠﻤـﻲ ﻭﺴـﻘﻔﻪ ﺍﻵﻥ‬ ‫ﺍﻻﺒﺴﺘﻤﻭﻟﻭﺠﻴﺎ ﺍﻟﻤﻔﺘﻭﺡ ﻨﻔﺴﻪ ‪ .‬ﺇﻀﺎﻓﺔ ﺇﻟﻰ ﺃ ّ‬

‫ﺍﻟﻤﺘﻤﺜل ﻓﻲ ﺍﻟﺜﻭﺭﺓ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﻔﻀﺎﺌﻴﺔ ﺍﻟﻔﻴﺯﻴﺎﺌﻴﺔ ﻟﻡ ﺘﻌـﻁ ﺴـﻭﻯ "ﻤﺅﺸـﺭﺍﺕ" ﻴﻤﻜـﻥ‬

‫ﺘﻔﻜ ﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪2001 ، (2‬ﻡ‪1422 /‬ﻫـ‬

‫ﺍﻟﻔﻠﺴﻔﺔ ﻭﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ‬

‫ﻟﻠﺸﺭﻭﻁ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺘﻌﺎﻤل ﻤﻌﻬﺎ ﻋﻠﻰ ﺇﺴﺘﺤﻴﺎﺀ ‪ .‬ﻭﻫﺫﺍ ﻤـﺎ ﺃﺴـﻤﻴﻪ ﺍﻟﺘﻌﺎﻤـل ﺍﻟﻌﻠﻤـﻲ‬ ‫ﺒﺈﺴﺘﺤﻴﺎﺀ ﻤﻥ ﺨﻼل "ﺍﻹﻨﺒﻬﺎﺭ ﺒﺎﻟﻜﻭﻥ"‪.‬‬

‫ﻭﻫﺫﺍ ﺍﻻﻨﺒﻬﺎﺭ ﻴﺴﺘﻌﻴﺩ ﻟﻠﻨﻔﻭﺱ ﺍﻟﻌﺎﻟﻤﺔ ﺘﺠﺎﻭﺒﻬﺎ ﻤﻊ ﺃﺤﺎﺴﻴﺱ )ﺍﻟﻔﻁﺭﺓ( ﺍﻟﺘﻲ ﺘﻤﺱ‬

‫ﺒﺄﺤﺎﺴﻴﺴﻬﺎ ﻭﻻ ﺘﻼﻤﺱ ﺒﺄﺩﻭﺍﺘﻬﺎ ﺍﻟﻌﻠﻤﻴﺔ ﻤﺩﺍﺨل ﺍﻟﻭﻋﻲ ﺍﻟﻌﻠﻤﻲ ﻟﻤـﺅﺜﺭﺍﺕ ﻤـﺎ ﻓـﻭﻕ‬

‫ﺍﻟﻁﺒﻴﻌﺔ ﺒﻌﺩ ﺃﻥ ﺇﻨﺘﻘﻠﺕ ﺒﺎﻟﺜﻭﺭﺓ ﺍﻟﻔﻴﺯﻴﺎﺌﻴﺔ ﻤﻥ ﻏﻼﻑ ﺍﻷﺭﺽ ﺇﻟﻰ ﻻ ﻨﻬﺎﺌﻴﺎﺕ ﺍﻟﻜﻭﻥ ‪.‬‬ ‫ﻥ ﺍﻟـﺫﻱ ﻴـﻨﻘﺹ‬ ‫ﺜﻡ ﻋﺎﺩﺕ ﺒﺄﺩﻭﺍﺘﻬﺎ ﻟﺘﺤﻠل ﻤﺎ ﻫﻭ ﺩﺍﺨل ﺍﻟﻐﻼﻑ ﺍﻷﺭﻀﻲ‪ .‬ﺇﺫﻥ ﻓـﺈ ّ‬

‫ﺍﻟﻤﻌﺎﻟﺠﺔ ﻫﻭ ﺍﻟﻤﺯﻴﺩ ﻤﻥ ﺍﻟﺘﻁﻭﺭ ﺍﻟﻌﻠﻤﻲ ﺍﻟﻜﻭﻨﻲ ﻭﺒﺫﺍﺕ ﺍﻟﻤﻨﻁﻕ ﺍﻷﺒﺴﺘﻤﻭﻟﻭﺠﻲ ﺤﺘـﻰ‬ ‫ﻨﺼل ﺇﻟﻰ ﺍﻟﻼﻤﺘﻨﺎﻫﻴﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ ﻓﻲ ﻜﻭﻥ ﻻ ﻤﺘﻨﺎﻩ ﻓﻲ ﺘﻜﻭﻴﻨﻪ ‪ .‬ﻭﻫﺫﺍ ﻤﺎ ﻟﻡ ﻨﺒﻠﻐﻪ ﺒﻌـﺩ‬

‫ﻥ ﻤﺴﺎﺭﹰﺍ ﺁﺨﺭ‬ ‫ﻭﺘﺤﺎﻭل ﺍﻟﺒﺸﺭﻴﺔ ﺍﻟﻌﺎﻟﻤﺔ ﺍﻟﻭﺼﻭل ﺇﻟﻴﻪ ﻭﺘﻁﻭﺭ ﻗﺩﺭﺍﺘﻬﺎ ﻭﺨﺒﺭﺍﺘﻬﺎ‪.‬ﻏﻴﺭ ﺃ ّ‬

‫ﻴﺸﻕ ﻁﺭﻴﻘﻪ ﻓﻲ ﻋﺎﻟﻡ ﺍﻟﻤﻌﺭﻓﺔ ﻟﻴﺴﺩ ﻫﺫﺍ ﺍﻟﻨﻘﺹ ﻟﻴﺅﻜﺩ ﻤﻥ ﻨﺎﺤﻴﺔ ﻋﻠﻰ ﺃﺜﺭ ﻤـﺎ ﻓـﻭﻕ‬

‫ﺍﻟﻁﺒﻴﻌﺔ ﻋﻠﻰ ﺍﻟﻁﺒﻴﻌﺔ ‪ ،‬ﻭﻴﺴﺩ ﻤﻥ ﻨﺎﺤﻴﺔ ﺃﺨـﺭﻯ ﻨﻘـﺹ ﺍﻟﻤﻌﺭﻓـﺔ ﻭﺒـﺫﺍﺕ ﺍﻟـﻨﻬﺞ‬ ‫ﺍﻻﺒﺴﺘﻤﻭﻟﻭﺠﻲ ﺍﻟﺫﻱ ﺘﻤﺭﺩ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺍﻟﻭﻀﻌﻴﺔ ﻤﻌﹰﺎ‪.‬‬

‫ﻫﻨﺎ ﺒﺎﻟﺫﺍﺕ ﻴﻔﺭﺽ ﺍﻟﻘﺭﺁﻥ ﻨﻔﺴﻪ ﻭﻴﻀﻌﻬﺎ ﻗﻴﺩ ﺍﻹﺨﺘﺒﺎﺭ ﺍﻻﺒﺴﺘﻤﻭﻟﻭﺠﻲ ‪ .‬ﻋﻠﻤـﹰﺎ‬

‫ﺒﺄﻨﻪ ﻴﺄﺘﻲ ﻤﻥ ﺫﺍﺕ ﺍﻟﻌﺎﻟﻡ ﺍﻟﻐﺭﻴﺏ ﻋﻠﻰ ﺃﺩﻭﺍﺕ ﺍﻻﺒﺴـﺘﻤﻭﻟﻭﺠﻴﺎ ﺍﻟﻤﻌﺎﺼـﺭﺓ ‪ ،‬ﻴـﺄﺘﻲ‬

‫"ﻟﻴﺴﺘﻭﻋﺏ ﻤﺤﺩﻭﺩﻴﺘﻬﺎ "ﺜﻡ ﻴﺴﺘﺼﺤﺒﻬﺎ ﺩﻭﻥ ﻋﺩﺍﺀ ﺒﺎﻹﺘﺠﺎﻩ ﺍﻟﻜﻭﻨﻲ ﺍﻟﻼﻨﻬﺎﺌﻲ ‪ .‬ﻓﺎﻟﻘﺭﺁﻥ‬

‫ﻗﺩ ﺤﻁﻡ ﻓﻲ ﻤﻌﺭﺽ ﺇﻅﻬﺎﺭﻩ ﻷﺯﻟﻴﺔ ﺍﻟﻘﺩﺭﺓ ﺍﻹﻟﻬﻴﺔ ﻓﺭﻀﻴﺎﺕ ﺍﻟﺴﺒﺒﻴﺔ ﺍﻟﺠﺎﻤﺩﺓ ﻭﻨﺘﺎﺌﺠﻬﺎ‬ ‫ﺍﻟﻭﻀﻌﻴﺔ ‪ ،‬ﻓﺄﻜﺩ ﻋﻠﻰ ﻻ ﻨﻬﺎﺌﻴﺎﺕ ﺍﻟﻨﺎﺘﺞ ﻓﻲ ﺍﻟﺨﻠﻕ ﻤﻬﻤﺎ ﻜﺎﻨﺕ ﻤﺤـﺩﺩﺍﺕ ﺍﻟﻌﻨﺎﺼـﺭ‬

‫ﺍﻟﻤﺭﻜﺒﺔ ﻟﻪ ‪ :‬ﻭﻓﻲ ﺍﻷﺭﺽ ﻗﻁﻊ ﻤﺘﺠﺎﻭﺭﺍﺕ ﻭﺠﻨﺎﺕ ﻤـﻥ ﺃﻋﻨـﺎﺏ ﻭﺯﺭﻉ ﻭﻨﺨﻴـل‬

‫ﺼﻨﻭﺍﻥ ﻭﻏﻴﺭ ﺼﻨﻭﺍﻥ ﻴﺴﻘﻰ ﺒﻤﺎﺀ ﻭﺍﺤﺩ ﻭﻨﻔﻀل ﺒﻌﻀﻬﺎ ﻋﻠﻰ ﺒﻌﺽ ﻓﻲ ﺍﻷﻜـل ﺇﻥ‬

‫ﻓﻲ ﺫﻟﻙ ﻵﻴﺎﺕ ﻟﻘﻭﻡ ﻴﻌﻘﻠﻭﻥ ‪" ‬ﺍﻟﺭﻋﺩ ‪ ،‬ﺝ ‪ ،13‬ﺁﻴﺔ‪."4 :‬‬

‫ﻭﻤﻊ ﺘﻔﻜﻴﻙ ﺍﻟﻘﺭﺁﻥ ﻟﻘﺎﻋﺩﺓ ﺍﻟﺴﺒﺒﻴﺔ ﺍﻟﻭﻀﻌﻴﺔ ﺍﻟﺩﻏﻤﺎﺌﻴﺔ ﻓﻲ ﺴﻭﺭﺓ ﺍﻟﺭﻋﺩ ﺒﺤﻴـﺙ‬

‫ﻴﺠﻌل ﺍﻟﺨﻠﻕ ﻻ ﻤﺘﻨﺎﻫﻴﹰﺎ ﻓﻲ ﺘﻨﻭﻋﻪ ﻤﻊ ﺼﺩﻭﺭﻩ ﻋﻥ ﻤﺘﻨﺎﻫﻴﺎﺕ ﻤﺤﺩﺩﺓ ﻫﻲ ﺘﺭﺍﺏ ﻴﺴﻘﻲ‬

‫ﺒﻤﺎﺀ ﻭﺍﺤﺩ ‪ ،‬ﻴﻌﻴﺩ ﺍﻟﻘﺭﺁﻥ ﺍﻟﺘﻔﻜﻴﻙ ﻤﺠﺩﺩﹰﺍ ﻟﻴﺨﻠﻕ ﻤﻥ ﺨﺼﺎﺌﺹ ﺍﻟﻤﺭﻜﺏ ﺍﻟﻭﺍﺤﺩ ﺘﻨﻭﻋﹰﺎ ‪:‬‬ ‫‪ ‬ﻭﻤﺎ ﻴﺴﺘﻭﻱ ﺍﻟﺒﺤﺭﺍﻥ ﻫﺫﺍ ﻋﺫﺏ ﻓﺭﺍﺕ ﺴﺎﺌﻎ ﺸﺭﺍﺒﻪ ﻭﻫﺫﺍ ﻤﻠﺢ ﺃﺠـﺎﺝ ﻭﻤـﻥ ﻜـل‬

‫ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ‪ :‬ﺍﻟﻤﻔﺎﻫﻴﻡ ﻭﺍﻟﻘﻀﺎﻴﺎ ﺍﻟﻜﻭﻨﻴﺔ‬

‫ﺃ‪ .‬ﻤﺤﻤﺩ ﺃﺒﻭ ﺍﻟﻘﺎﺴﻡ ﺤﺎﺝ ﺤﻤﺩ‬

‫ﺘﺄﻜﻠﻭﻥ ﻟﺤﻤ ﹰﺎ ﻁﺭﻴ ﹰﺎ ﻭﺘﺴﺘﺨﺭﺠﻭﻥ ﺤﻠﻴﺔ ﺘﻠﺒﺴﻭﻨﻬﺎ ﻭﺘﺭﻯ ﺍﻟﻔﻠﻙ ﻓﻴﻪ ﻤﻭﺍﺨﺭ ﻟﺘﺒﺘﻐﻭﺍ ﻤﻥ‬ ‫ﻓﻀﻠﻪ ﻭﻟﻌﻠﻜﻡ ﺘﺸﻜﺭﻭﻥ ‪" ‬ﻓﺎﻁﺭ ‪ ،‬ﺝ ‪ ، 22‬ﺁﻴﺔ‪."12 :‬‬

‫ﻟﺤﻅﺔ ﺍﻟﻔﺼل ﻭﺍﻟﻭﺼل ﺒﻴﻥ ﺍﻟﻘﺭﺁﻥ ﻭﺍﻻﺒﺴﺘﻤﻭﻟﻭﺠﻴﺎ‬

‫ﻫﻨﺎ ﺒﺎﻟﺘﺤﺩﻴﺩ ﻟﺤﻅﺔ ﺍﻟﻔﺼل ﻭﺍﻟﻭﺼل ﻤﺎ ﺒﻴﻥ ﺍﻟﻘﺭﺁﻥ ﻭﺍﻻﺒﺴﺘﻤﻭﻟﻭﺠﻴﺎ ﺍﻟﻤﻌﺎﺼﺭﺓ ‪.‬‬

‫ﻥ ﺍﻟﻁﺎﺭﻕ ﺍﻟﻘﺭﺁﻨﻲ ﺍﻟﻐﻴﺒﻲ ﻋﻠﻰ ﺍﻻﺒﺴﺘﻤﻭﻟﻭﺠﻴﺎ ﻤـﻥ ﺸـﺄﻨﻪ ﺘﺤﻘﻴـﻕ‬ ‫ﻟﺤﻅﺔ ﺍﻟﻔﺼل ﻷ ّ‬ ‫ﻥ ﻫﻨﺎﻙ ﻤﺎ‬ ‫ﺍﻟﻔﺼل ﻤﺎ ﺒﻴﻥ ﺍﻻﺒﺴﺘﻤﻭﻟﻭﺠﻴﺎ ﻭﺍﻟﻭﻀﻌﻴﺔ ‪ ،‬ﻭﻟﺤﻅﺔ ﺍﻟﻭﺼل ﺒﺫﺍﺕ ﺍﻟﻭﻗﺕ ﻷ ّ‬

‫ﻫﻭ ﻤﺸﺘﺭﻙ ﺒﻴﻥ ﺍﻟﻘﺭﺁﻥ ﻭﺍﻻﺒﺴﺘﻤﻭﻟﻭﺠﻴﺎ ﻭﻫﻭ ﺍﻟﻭﻋﻲ ﺍﻟﻤﻔﺘﻭﺡ ‪ .‬ﻷﻨـﻪ ﻴﺴـﻤﻭ ﺒﻬـﺫﻩ‬ ‫ﻻ ﺇﻟﻰ "ﺍﻟﻼﻗﺎﻨﻭﻥ" ﺇﻟـﻰ‬ ‫ﺍﻻﺒﺴﺘﻤﻭﻟﻭﺠﻴﺎ ﻨﺤﻭ ﺍﻟﻤﻁﻠﻕ ﺍﻟﻜﻭﻨﻲ ﻭﺍﻟﻤﻁﻠﻕ ﺍﻹﻨﺴﺎﻨﻲ ﻭﺼﻭ ﹰ‬

‫"ﺍﻟﻼ ﻤﺤﺩﺩﺍﺕ" ﻓﺎﻟﻘﺭﺁﻥ ﻴﺘﻌﺎﻤل ﻤﻊ ﺍﻹﻨﺴﺎﻥ ﺒﻭﺼﻑ ﺍﻹﻨﺴﺎﻥ ﻜﺎﺌﻨﹰﺎ ﻜﻭﻨﻴﹰﺎ ﻴﺭﻗـﻲ ﻓـﻲ‬

‫ﺘﻜﻭﻴﻨﻪ ﻭﻨﺯﻭﻋﻪ ﺍﻟﻼ ﻤﺘﻨﺎﻫﻲ ﻋﻠﻰ ﺍﻟﺒﻭﺘﻘﺔ ﺍﻟﻭﻀﻌﻴﺔ ﻭﻫﺫﺍ ﻤﺎ ﺴﻌﻰ ﻻﻜﺘﺸـﺎﻓﻪ ﺃﺨﻴـﺭﹰﺍ‬ ‫ﻭﺒﻌﺩ ﻋﻨﺎﺀ ﻭﻀﻌﻲ ﻤﺎﺭﻜﺴﻲ ﺸﺩﻴﺩ ﻤﺠﻤﻭﻋﺔ ﻤﺩﺭﺴﺔ "ﻓﺭﺍﻨﻜﻔـﻭﺭﺕ" ﺍﻟـﺫﻴﻥ ﺤـﺎﻭﻟﻭﺍ‬ ‫ﺍﻟﺨﺭﻭﺝ ﻤﻥ ﺃﻏﻼل ﺍﻟﻭﻀﻌﻴﺔ ﻭﻟﻜﻨﻬﻡ ﺠﻨﺤﻭﺍ ﺇﻟﻰ ﻭﺠﻭﺩﻴﺔ ﻋﺒﺜﻴـﺔ ﺘﻔﻜﻴﻜﻴـﺔ ؛ ﻓﻜـﻭﻥ‬

‫ﺍﻹﻨﺴﺎﻥ ﺍﻟﻤﻁﻠﻕ ﻜﻭﻥ ﻤﺯﺩﺤﻡ ﺒﻤﺎ ﻫﻭ ﻤﺭﺌﻲ ﻭﺒﻤﺎ ﻫﻭ ﻏﻴﺭ ﻤﺭﺌﻲ ‪ ،‬ﻓﺎﻟﻜل ﻴﺒﺩﺃ ﻤﺤﺩﺩﹰﺍ‬

‫ﻓﻲ "ﻋﺎﻟﻡ ﺍﻟﻤﺸﻴﺌﺔ" ﺜﻡ ﻴﻨﺘﻬﻲ ﻟﻴﻜﻭﻥ "ﻤﻁﻠﻘ ﹰﺎ" ‪ ،‬ﺒﻤﺎ ﻓﻲ ﺫﻟﻙ ﺍﻹﻨﺴﺎﻥ ﻭﺍﻟﻁﺒﻴﻌﺔ ‪ .‬ﺘﻠـﻙ‬

‫ﻟﺤﻅﺔ ﺘﺫﻫل ﻓﻴﻬﺎ ﺍﻻﺒﺴﺘﻤﻭﻟﻭﺠﻴﺎ ‪ ،‬ﻭﻴﻐﻤﻲ ﻓﻴﻬﺎ ﻋﻠﻰ ﺍﻟﻌﻘل ﻭﺘﺼﻌﻕ ﺍﻟﺭﻭﺡ ‪ .‬ﻭﺃﻫﻡ ﻤﺎ‬

‫ﻓﻲ ﻟﺤﻅﺔ ﺍﻟﻔﺼل ﻭﺍﻟﻭﺼل ﺒﻴﻥ ﻤﻁﻠﻕ ﺍﻟﻘﺭﺁﻥ ﻭﺍﻻﺒﺴﺘﻤﻭﻟﻭﺠﻴﺎ ﺍﻟﻌﻠﻤﻴﺔ ﺘﺠﺎﻭﺯ ﺍﻟﻘـﺭﺁﻥ‬

‫ﻻﺤﺘﻤﺎﻟﻴﺎﺘﻬﺎ ﻭﻨﺴﺒﺘﻬﺎ ﺍﻟﻤﻔﺘﻭﺤﺔ ﺒﺎﺘﺠﺎﻩ ﻏﺎﺌﻴﺔ ﺍﻟﺨﻠﻕ ‪ ،‬ﻏﺎﺌﻴﺔ ﺍﻟﺨﻠﻕ ﻭﺍﻟﺘﻜﻭﻴﻥ ‪ ،‬ﻭﺒﺫﺍﺕ‬

‫ﺍﻟﻭﻗﺕ ﻤﺠﺭﻯ ﺍﻟﺨﻠﻕ ﺒﺈﺘﺠﺎﻩ ﺍﻟﺤﻕ ﻋﺒﺭ ﺼﻴﺭﻭﺭﺓ ﺇﻟﻬﻴﺔ ﺠﺩﻟﻴﺔ ﻜﻭﻨﻴﺔ ﻤﻨـﺫ ﺃﻥ ﻜـﺎﻥ‬

‫ﻋﺭﺸﻪ ﺴﺒﺤﺎﻨﻪ ﻭﺘﻌﺎﻟﻰ ﻋﻠﻰ ﺍﻟﻤﺎﺀ ﻭﺇﻟﻰ ﺃﻥ ﺨﻠﻕ ﺍﻹﻨﺴﺎﻥ ﻭﻋﻠﹼﻤﻪ ﺍﻟﺒﻴﺎﻥ ﻭﺠﻌل ﺍﻵﺨﺭﺓ‬

‫ﻤﺎ ﺒﻌﺩ ﺍﻟﻤﻭﺕ ﻤﺜﻭﻯ ﻟﻪ ﻓﺘﻠﻙ ﺼﻴﺭﻭﺭﺓ ﻜﻭﻨﻴﺔ ﺘﺤﻘﻴﻘﺎ ﻟﻐﺎﺌﻴﺔ ﺍﻟﺨﻠﻕ ﻓﻲ ﺤﺩ ﺫﺍﺘـﻪ ﻤـﻥ‬

‫ﺠﻬﺔ ﻭﺒﺈﺘﺠﺎﻩ ﺍﻟﺨﻠﻕ ﻨﺤﻭ ﺍﻟﺤﻕ ﻤﻥ ﺠﻬﺔ ﺃﺨﺭﻯ ﻭﻫﺫﺍ ﻤﻨﻁﻕ ﺘﺭﻜﻴـﺏ ﺒﻌـﺩ ﺍﻟﺘﻔﻜﻴـﻙ‬ ‫ﺍﻻﺒﺴﺘﻤﻭﻟﻭﺠﻲ ﺘﻌﺠﺯ ﻋﻨﻪ ﺍﻟﻤﺩﺍﺭﺱ ﺍﻟﻭﻀﻌﻴﺔ ﻤﻬﻤﺎ ﻜﺎﻨﺕ ﺇﺩﺍﻨﺘﻬﺎ ﻟﻠﻤﺫﻫﺒﻴﺔ ﺍﻟﻭﻀـﻌﻴﺔ‬

‫ﺍﻟﺠﺎﻤﺩﺓ ‪ ‬ﻭﻤﺎ ﺨﻠﻘﻨﺎ ﺍﻟﺴﻤﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻭﻤﺎ ﺒﻴﻨﻬﻤﺎ ﻻﻋﺒﻴﻥ )‪ (38‬ﻤﺎ ﺨﻠﻘﻨﺎﻫﻤـﺎ ﺇﻻ‬

‫ﻥ ﺍﻟﺨﻠﻕ ﺒﻐﺎﻴﺘﻪ‬ ‫ﺒﺎﻟﺤﻕ ﻭﻟﻜﻥ ﺃﻜﺜﺭﻫﻡ ﻻ ﻴﻌﻠﻤﻭﻥ )‪" – (39‬ﺍﻟﺩﺨﺎﻥ ‪ ،‬ﺝ ‪ .25‬ﻭﻜﺫﻟﻙ ﻓﺈ ّ‬

‫ﺘﻔﻜ ﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪2001 ، (2‬ﻡ‪1422 /‬ﻫـ‬

‫ﺍﻟﻔﻠﺴﻔﺔ ﻭﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ‬

‫ﺍﻟﻤﺤﺩﺩﺓ ﻟﻴﺱ ﻤﻠﻬﺎﺓ ﻭﻤﺯﺍﺝ ﺇﻟﻬﻲ‪  :‬ﻭﻤﺎ ﺨﻠﻘﻨﺎ ﺍﻟﺴـﻤﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻭﻤـﺎ ﺒﻴﻨﻬﻤـﺎ‬

‫ﻻﻋﺒﻴﻥ )‪ (16‬ﻟﻭ ﺃﺭﺩﻨﺎ ﺃﻥ ﻨﺘﺨﺫ ﻟﻬﻭﹰﺍ ﻻ ﺘﺨﺫﻨﺎﻩ ﻤﻥ ﻟﺩﻨﺎ ﺇﻥ ﻜﻨﺎ ﻓـﺎﻋﻠﻴﻥ )‪ (17‬ﺒـل‬ ‫ﻨﻘﺫﻑ ﺒﺎﻟﺤﻕ ﻋﻠﻰ ﺍﻟﺒﺎﻁل ﻓﻴﺩﻤﻐﻪ ﻓﺈﺫﺍ ﻫﻭ ﺯﺍﻫﻕ ﻭﻟﻜﻡ ﺍﻟﻭﻴل ﻤﻤـﺎ ﺘﺼـﻔﻭﻥ)‪(18‬‬

‫"ﺍﻷﻨﺒﻴﺎﺀ ‪ ،‬ﺝ‪ ."17‬ﻓﻲ ﺤﻴﻥ ﺃﻥ ﺍﻻﺒﺴﺘﻤﻭﻟﻭﺠﻴﺎ ﺍﻟﻌﻠﻤﻴﺔ ﺘﺴﺘﻬﺩﻑ ﺍﻟﺘﻔﻜﻴﻙ ﻭﺍﻟﺘﺤﻠﻴـل ﻭﻻ‬ ‫ﻼ ‪ -‬ﻗـﺩ‬ ‫ﺯﺍﻟﺕ ﺒﻌﺩ ﻋﺎﺠﺯﺓ ﻋﻥ ﺍﻟﻭﺼﻭل ﺇﻟﻰ ﺍﻟﺘﺭﻜﻴﺏ ‪ ،‬ﻓﻤﺩﺭﺴﺔ ﻓﺭﺍﻨﻜﻔﻭﺭﺕ ‪ -‬ﻤـﺜ ﹰ‬

‫ﻓﻜﹼﻜﺕ ﺍﻟﻭﻀﻌﻴﺔ ﺍﻟﻤﺎﺩﻴﺔ ﻟﺘﻌﻁﻰ ﻤﺴﺎﺤﺔ ﻟﻺﻨﺴﺎﻥ ‪ ،‬ﻭﻟﻜﻨﻬﺎ ﻟﻡ ﺘﻭﻀﺢ ﻓﻲ ﺍﻟﻨﻬﺎﻴـﺔ ﺃﻱ‬ ‫ﺇﻨﺴﺎﻥ ﻫﺫﺍ ﺍﻟﺫﻱ ﺘﺭﻴﺩ ﺃﻥ ﺘﻌﻴﺩ ﺘﺭﻜﻴﺒﻪ ﻭﺘﻤﻨﺤﻪ ﺤﺭﻴﺘﻪ ‪ ،‬ﻭﺍﻟﺴﺒﺏ ﺃﻨﻬﺎ ﺘﺤـﺎﻭل ﺇﻴﺠـﺎﺩ‬ ‫ﺍﻟﺤﻠﻭل ﻀﻤﻥ ﺍﻟﺒﻨﻴﺔ ﺍﻟﻭﻀﻌﻴﺔ ﻨﻔﺴﻬﺎ ‪ ،‬ﺒل ﺃﻥ ﺍﻷﻓﻀل ﻜﺜﻴﺭﹰﺍ ﻤـﻥ ﺠﻬـﻭﺩ ﻤﺩﺭﺴـﺔ‬

‫ﻓﺭﺍﻨﻜﻔﻭﺭﺕ ﻭﻟﻜﻥ ﻋﺒﺭ ﻤﻨﻬﺞ ﺃﻜﺜﺭ ﺇﻨﺴﺎﻨﻴﺔ ﻫﻭ ﺍﻟﻨﺎﻗﺩ ﺍﻷﻤﺭﻴﻜـﻲ ﻟﺒﻭﺘﻘـﺔ ﺍﻹﻨﺴـﺎﻥ ‪،‬‬

‫ﺭﻭﻴﺱ ‪ ،‬ﻭﻤﻭﻗﻑ ﺍﻟﻘﺭﺁﻥ ﻷﻨﻪ ﻤﻁﻠﻕ ﻤﻥ ﻫﺫﻩ ﺍﻟﺘﻔﻜﻴﻜﻴﺔ ﺃﻨﻪ ﻴﺴﺘﺼﺤﺒﻬﺎ ﻓﻲ ﻤﻌـﺭﺽ‬

‫ﺍﻟﺘﻔﻜﻴﻙ ﻭﺍﻟﺘﺤﻠﻴل ﻭﺍﻟﻨﻘﺩ ﻭﻟﻜﻨﻪ ﻴﻀﻴﻑ ﺇﻟﻴﻬﺎ ﺍﻟﺘﺭﻜﻴﺏ ﺍﻟﻐﺎﺌﻲ ‪ .‬ﻭﻫﺫﻩ ﻤﻥ ﺃﻫﻡ ﺍﻟﻠﺤﻅﺎﺕ‬ ‫ﺍﻟﻤﻌﺭﻓﻴﺔ ﻓﻲ ﺍﻟﻔﺼل ﻭﺍﻟﻭﺼل ‪ .‬ﻷﻥ ﺍﻟﺘﻔﻜﻴﻙ ﻭﺍﻟﺘﺤﻠﻴل ﻴﻨﺘﻬﻲ ﻓﻲ ﻤﻤﺎﺭﺴﺎﺘﻪ ﺇﻟﻰ ﺘﻔﻜﻴﻙ‬

‫ﻼ ﺇﺤﺘﻤﺎﻟﻴﹰﺎ ﻭﻨﺴﺒﻴﹰﺎ ﻤﻔﺘﻭﺤﹰﺎ ﻓﺘﻜﺭﺱ ﺍﻟﻠﻴﺒﺭﺍﻟﻴﺔ ﺍﻟﻔﺭﺩﻴﺔ‬ ‫ﺍﻹﻨﺴﺎﻥ ﻨﻔﺴﻪ ﻟﻴﺠﻌل ﻤﺼﻴﺭﻩ ﺴﺠ ﹰ‬

‫ﺍﻟﻐﺭﻴﺯﻴﺔ ﻭﺘﻔﻘﺩ ﺤﺘﻰ ﺍﻟﺭﻭﺍﺒﻁ ﺍﻟﻌﺎﺌﻠﻴﺔ ﻤﻌﻨﺎﻫﺎ ‪ ،‬ﻓﺎﻟﻤﻨﻬﺞ ﺍﻹﺒﺴﺘﻤﻭﻟﻭﺠﻲ ﺒﻘﺩﺭ ﻤﺎ ﻫـﻭ‬ ‫ﻤﻔﻴﺩ ﻋﻠﻰ ﻤﺴﺘﻭﻯ ﺍﻟﺘﻔﻜﻴﻙ ﻫﻭ ﺍﻟﺨﻁﺭ ﺒﻌﻴﻨﻪ ﺇﺫﺍ ﻟﻡ ﻴﺘﺠﻪ ﻨﺤـﻭ ﺍﻟﺘﺭﻜﻴـﺏ ‪ .‬ﻭﻻ ﻴـﺘﻡ‬

‫ﺍﻟﺘﺭﻜﻴﺏ ﺇﻻ ﻋﺒﺭ ﻭﻋﻲ ﻜﻭﻨﻲ ﻤﻁﻠﻕ ﻴﺼﺩﺭ ﻋﻥ ﺍﻹﻟﻪ ﺍﻷﺯﻟـﻲ ‪ ،‬ﺘﻘﺩﺴـﺕ ﺇﺭﺍﺩﺘـﻪ‬ ‫ﻭﺘﺒﺎﺭﻜﺕ ﻤﺸﻴﺌﺘﻪ ﻭﺘﻨﺯﻩ ﺃﻤﺭﻩ ‪.‬‬

‫ﻭﻅﻴﻔﺔ ﺍﻟﻘﺭﺁﻥ ‪ -‬ﺒﺎﻟﻨﺴﺒﺔ ﻟﻺﺒﺴﺘﻤﻭﻟﻭﺠﻴﺎ‬

‫ﻓﻲ ﺍﻟﻤﻌﺭﻓﺔ‬

‫ﺍﻟﻤﻌﺎﺼﺭﺓ ‪ -‬ﺃﻨﻪ ﻴﺴـﺩ ﺍﻟـﻨﻘﺹ‬

‫ﺍﻟﻜﻭﻨﻴﺔ ﺒﻤﻨﻁﻕ " ﺍﻻﺴﺘﻴﻌﺎﺏ " ﻭ " ﺍﻟﺘﺠﺎﻭﺯ " ﻤﻌـﹰﺎ ‪ ،‬ﻭﺭﺠﻭﻋـﹰﺎ ﺇﻟـﻰ‬

‫ﻻ ﻤﻌﺭﻓﻴﹰﺎ ﻤﻁﻠﻘﹰﺎ ﻓﻲ ﺤﺩ ﺫﺍﺘﻪ ﻟﻤﻁﻠﻕ ﺍﻹﻨﺴﺎﻥ ﻭﻤﻁﻠﻕ‬ ‫ﺘﺭﻜﻴﺒﺔ ﺍﻟﻘﺭﺁﻥ ﻨﻔﺴﻪ ﺒﻭﺼﻔﻪ ﻤﻌﺎﺩ ﹰ‬

‫ﺍﻟﻭﺠﻭﺩ ﺍﻟﻜﻭﻨﻲ ‪ .‬ﻓﻬﻭ ﻜﺘﺎﺏ ) ﻤﺘﻌﺎ ٍل( ﺒﻤﻌﻨﻲ ﻤﻁﻠﻕ ﺘﻌﻁﻰ ﺨﺼﺎﺌﺹ ﻨﺼﻭﺼﻪ ﺃﻭ‬ ‫ﺁﻴﺎﺘﻪ ﺍﻟﻜﻭﻨﻴﺔ ﺤﺘﻰ‬

‫ﺒﻤﺎ ﻓﻴﻬﺎ ﻤﻥ ﺍﻟﻤﻼﺌﻜﺔ ﻭﺍﻟﺠﻥ ﻤﺴﺎﺤﺎﺕ ﻭﻋﻲ ﻻ ﻤﺘﻨﺎﻩ ﻓﻲ ﻜﻭﻥ ﻻ‬

‫ﻤﺘﻨﺎﻩ ‪ ،‬ﻓﺎﻟﺨﻠﻕ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﻴﺘﺠﺎﻭﺯ ﺨﺼﺎﺌﺹ ﺍﻟﻤﺎﺩﺓ ﻭﺘﻔﺎﻋﻼﺘﻬﺎ ﺍﻟﻤﻨﻀﺒﻁﺔ ﺇﻟﻰ ﺘﻔﻌﻴﻠﻬﺎ‬ ‫ﻋﺒﺭ ﺤﺭﻜﺔ ﻜﻭﻨﻴﺔ ﻻ ﻤﺘﻨﺎﻫﻴﺔ‪.‬‬

‫ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ‪ :‬ﺍﻟﻤﻔﺎﻫﻴﻡ ﻭﺍﻟﻘﻀﺎﻴﺎ ﺍﻟﻜﻭﻨﻴﺔ‬

‫ﺃ‪ .‬ﻤﺤﻤﺩ ﺃﺒﻭ ﺍﻟﻘﺎﺴﻡ ﺤﺎﺝ ﺤﻤﺩ‬

‫ﻤﻥ ﺫﻟﻙ " ﺍﻟﻨﻔﺱ " ﺍﻟﺘﻲ ﻫﻲ ﺜﻤﺭﺓ ﺘﻔﻌﻴل ﺍﻟﻤﺘﻘﺎﺒﻼﺕ ﺍﻟﻜﻭﻨﻴﺔ ﺒﺤﻴـﺙ ﺘﺠـﺎﻭﺯﺕ‬

‫ﺒﻤﺭﺌﻴﺎﺘﻬﺎ ﻭﻻ ﻤﺭﺌﻴﺎﺘﺘﻬﺎ ﻭﺇﺭﺍﺩﺘﻬﺎ ﻭﻭﻋﻴﻬﺎ ﻭﻨﺯﻭﻋﻬﺎ ﺍﻟﻼﻤﺘﻨﺎﻫﻲ ﺇﻟﻰ ﺩﺭﺠﺔ ﺍﻟﻤﻁﻠـﻕ‬

‫ﻨﺴﻴﺠﻬﺎ ﺍﻟﺠﺴﺩﻱ ‪ .‬ﻭﺘﻭﻀﺢ ﻟﻨﺎ ﺴﻭﺭﺓ ﺍﻟﺸﻤﺱ ﺃﺒﻌﺎﺩ ﺍﻟﺘﺭﻜﻴﺏ ﺍﻟﻜﻭﻨﻲ ﻟﻠﻨﻔﺱ ﺍﻹﻨﺴﺎﻴﺔ‬

‫ﺍﻟﺘﻲ ﺘﺴﺘﺩﺭﻜﻬﺎ ﺒﻌﺩ ﺍﻟﻤﻨﺎﻫﺞ ﺍﻟﻭﻀـﻌﻴﺔ ﻟﻌﻠـﻡ ﺍﻟـﻨﻔﺱ ﻭﺍﻻﺠﺘﻤـﺎﻉ ‪ :‬ﻭﺍﻟﺸـﻤﺱ‬ ‫ﻭﻀﺤﺎﻫﺎ)‪ (1‬ﻭﺍﻟﻘﻤﺭ ﺇﺫﺍ ﺘﻼﻫﺎ)‪ (2‬ﻭﺍﻟﻨﻬﺎﺭ ﺇﺫﺍ ﺠﻼﻫﺎ )‪ (3‬ﻭﺍﻟﻠﻴـل ﺇﺫﺍ ﻴﻐﺸـﺎﻫﺎ )‪(4‬‬

‫ﻭﺍﻟﺴﻤﺎﺀ ﻭﻤﺎ ﺒﻨﺎﻫﺎ)‪ (5‬ﻭﺍﻷﺭﺽ ﻭﻤﺎ ﻀﺤﺎﻫﺎ )‪ (6‬ﻭﻨﻔﺱ ﻭﻤﺎ ﺴﻭﺍﻫﺎ )‪ (7‬ﻓﺄﻟﻬﻤﻬﺎ‬

‫ﻓﺠﻭﺭﻫﺎ ﻭﺘﻘﻭﺍﻫﺎ )‪"  (8‬ﺍﻟﺸﻤﺱ ‪ ،‬ﺝ ‪ . "30‬ﻭﻤﻥ ﺫﻟﻙ ﺍﻟﻨﺎﺘﺞ ﺍﻟﻤﺭﻜﺏ ﻤﻥ ﻋﻨﺼﺭﻴﻥ‬

‫)ﻤﺎﺀ ‪ /‬ﻭﺘﺭﺍﺏ ( ﻭﺍﻟﻨﺎﺘﺞ ﺍﻟﻤﺨﺘﻠﻑ ﻤﻥ ﻋﻨﺼﺭ ﻭﺍﺤﺩ) ﻤﺎﺀ ﻓﺭﺍﺕ ﻭﻤﺎﺀ ﻋﺫﺏ (ﻭﻤـﻥ‬ ‫ﺫﻟﻙ ﻋﺴل ﻤﺨﺘﻠﻑ ﺃﻟﻭﺍﻨﻪ ‪ ،‬ﻭﻤﻥ ﺫﻟﻙ ﻟﺒﻥ ﺒﻴﻥ ﻓﺭﺙ ﻭﺩﻡ ‪ ،‬ﺨﻠـﻕ ﻤﺭﻜـﺏ ﻻ ﻤﺘﻨـﺎﻩ‬ ‫ﻤﺘﺠﺎﻭﺯ ﻜل ﻁﺎﻗﺎﺕ ﺍﻟﻔﻬﻡ ﺍﻟﻌﻠﻤﻲ ﻭﺜﻭﺭﺍﺘﻪ ﺍﻟﻔﻴﺯﻴﺎﺌﻴﺔ ﺃﻭ ﺍﻟﺒﻴﻭﻟﻭﺠﻴﺔ‬

‫) ﻏﺎﻴﺔ (‪.‬‬

‫ﻟﺤﻅﺔ ﺍﻟﻔﺼل ﻭﺍﻟﻭﺼل ﺒﻴﻥ ﺍﻟﻘﺭﺁﻥ‬

‫ﻭﻟﻜﻨﻪ ﻤﻘﻴﺩ ﺇﻟﻰ‬

‫ﻭﺍﻻﺒﺴﺘﻤﻭﻟﻭﺠﻴﺎ ‪ ،‬ﺘﻌﺒﺭ ﻋﻥ ﻨﻔﺴـﻬﺎ‬

‫ﺒﻤﻨﻁﻕ ﺍﻻﺴﺘﻴﻌﺎﺏ ﻭﺍﻟﺘﺠﺎﻭﺯ ﺒﺎﺘﺠﺎﻩ ﺍﻟﻤﻁﻠﻕ ﺍﻟﻤﻌﺭﻓﻲ ﺍﻟﻼ ﻤﺘﻨﺎﻫﻲ ‪ .‬ﻫﻨـﺎ ﺒﺎﻟﺘﺤﺩﻴـﺩ‬ ‫ﻼ ﻟﺘﺄﺴﻴﺱ ﻗﺎﻋﺩﺓ ﺍﻟﻤﻔﺎﻫﻴﻡ ﺍﻟﻜﻭﻨﻴـﺔ‬ ‫ﻴﻜﻭﻥ " ﻤﻨﻬﺞ ﺍﻟﺠﻤﻊ ﺒﻴﻥ ﺍﻟﻘﺭﺍﺀﺘﻴﻥ " ﻤﺩﺨ ﹰ‬

‫ﺍﻟﻤﻁﻠﻘﺔ ﻭﺍﻟﺠﺎﻤﻌﺔ ﺃﻱ "ﺍﻟﻘﺭﺍﺀﺓ ﺍﻟﻜﻠﻴﺔ " ﻭﺍﻟﺩﺨﻭل ﻓﻲ ﻋﺎﻟﻡ ﺍﻟﻜﻠﻴﺎﺕ ‪ .‬ﺤﻴﺙ ﻴﻜﻭﻥ‬

‫ﺍﻟﺠﻤﻊ ﻤﺎ ﺒﻴﻥ ﺍﻟﻘﺭﺍﺀﺓ ﺒﺎﷲ ﺨﺎﻟﻘﹰﺎ ﻭﺍﻟﻘﺭﺍﺀﺓ ﻤﻊ ﺍﷲ ﻤﻌﻠﻤﹰﺎ ﺒـﺎﻟﻘﻠﻡ ﺍﻟﻤﻭﻀـﻭﻋﻲ‪،‬‬ ‫ﻻ ﺇﻟﻰ ﺍﻟﻼﻤﺘﻨﺎﻫﻲ ﻭﺍﻟﺜﺎﻨﻴﺔ ﻗـﺭﺍﺀﺓ ﻤﻭﻀـﻭﻋﻴﺔ‬ ‫ﻓﺎﻷﻭﻟﻲ ﻗﺭﺍﺀﺓ ﺭﺒﺎﻨﻴﺔ ﻤﺘﻌﺎﻟﻴﺔ ﻭﺼﻭ ﹰ‬

‫ﻻ ﺇﻟﻰ ﺍﻟﻤﺤﺩﺩﺍﺕ‪.‬‬ ‫ﻨﺴﺒﻴﺔ ﻭﺼﻭ ﹰ‬ ‫ﺍﻟﻜﻭﻥ‬

‫ﻭﻤﺩﺨل ﺍﻟﻘﺭﺍﺀﺓ ﺍﻷﻭﻟﻰ ﻟﻴﺱ ﻤﺠﺭﺩ ﺭﺅﻴﺔ ﻓﻲ ﻤﻅﺎﻫﺭ ﺍﻟﻤﺨﻠﻭﻗﺎﺕ ﺃﻭ ﺁﻴـﺎﺕ‬

‫ﺍﻟﻤﺘﺤﺭﻙ ﻟﻨﺴﺘﺩل ﺒﻬﺎ ﻋﻠﻲ ﻭﺠﻭﺩ ﺍﻟﺨﺎﻟﻕ ﻭﺃﺴﻤﺎﺌﻪ ﺍﻟﺤﺴﻨﻰ ﻤـﺩﺒﺭﹰﺍ ﻭﺨﺎﻟﻘـﹰﺎ‬

‫ﻭﻤﺒﺩﻋﹰﺎ ﻟﻴﺘﺤﻘﻕ ﻟﻨﺎ ﺍﻹﻴﻤﺎﻥ ﺒﻪ ‪ .‬ﻓﺒﻤﺠﺭﺩ ) ﺍﻟﻨﻅﺭ ( ﺍﻟﺫﻱ ﻴﻌﻨـﻰ ﺍﻟﺘﻘـﺩﻴﺭ ﻭﻟـﻴﺱ‬

‫ﺍﻟﺭﺅﻴﺔ ﺍﻟﺘﻲ ﺘﻌﻨﻲ ﺍﻹﺴﻘﺎﻁ ﺍﻟﻌﻴﻨﻲ ﺍﻟﻤﻠﻤﻭﺱ ﻜﻔﻴـل ﺒـﺫﻟﻙ ‪ .‬ﻭﻻ ﻴﺘﻁﻠـﺏ ﺍﻹﻴﻤـﺎﻥ‬

‫ﺍﻟﺼﻌﻭﺩ ﺇﻟﻰ ﻤﺭﺤﻠﺔ ﺍﻟﻘﺭﺍﺀﺓ ﺍﻷﻭﻟﻰ ‪ ،‬ﻓﻤﻘﻭﻤﺎﺘﻪ ﺒﺎﻟﻨﻅﺭ ﻤﺘﻭﺍﻓﺭﺓ ﻟﻜل ﺍﻟﻨﺎﺱ ‪ ،‬ﻤﻨـﺫ ﺃﻥ‬

‫ﺨﻠﻘﻬﻡ ﺍﷲ ﻭﺇﻟﻰ ﺍﻟﻴﻭﻡ ‪ ،‬ﻓﺨﺎﺼﻴﺔ ﺍﻟﻘﺭﺍﺀﺓ ﺍﻷﻭﻟﻰ ﺃﻨﻬﺎ "ﻤﺘﻌﺎﻟﻴﺔ" ﻨﻬﻴﻤﻥ ﺒﻬﺎ ﻋﻠﻰ ﺍﻟﻘﺭﺍﺀﺓ‬

‫ﺘﻔﻜ ﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪2001 ، (2‬ﻡ‪1422 /‬ﻫـ‬

‫ﺍﻟﻔﻠﺴﻔﺔ ﻭﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ‬

‫ﺍﻟﺜﺎﻨﻴﺔ ﺫﺍﺕ ﺍﻟﺨﺎﺼﻴﺔ ﺍﻟﻤﻭﻀﻭﻋﻴﺔ ﻭﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﻘﻠﻤﻴﺔ ‪ .‬ﻓﺎﻟﻘﺭﺍﺀﺓ ﺍﻷﻭﻟـﻰ ﻗـﺭﺍﺀﺓ ﻓـﻲ‬

‫)ﺍﻹﺭﺍﺩﺓ ﺍﻹﻟﻬﻴﺔ ( ﺍﻟﻤﺘﺒﺩﻴﺔ ﻓﻲ ﻅﻭﺍﻫﺭ ﺍﻟﺨﻠﻕ ﻭﺍﻟﺤﺭﻜﺔ ‪ ،‬ﺃﻤﺎ ﺍﻟﻘﺭﺍﺀﺓ ﺍﻟﺜﺎﻨﻴﺔ ﻓﻬﻲ ﻗﺭﺍﺀﺓ‬ ‫ﻓﻲ )ﻅﻭﺍﻫﺭ ﺍﻟﺨﻠﻕ ﻭﺍﻟﺤﺭﻜﺔ( ﻨﻔﺴﻬﺎ ﺒﺤﻴﺙ ﻨﺘﻌﺭﻑ ﻋﻠﻰ ﻗﻭﺍﻨﻴﻨﻬﺎ ﻭﺘﺸﻴﺌﻬﺎ ﻭﻨﺴـﻴﻁﺭ‬

‫ﻋﻠﻴﻬﺎ ‪ ،‬ﻓﺎﻟﻘﺭﺍﺀﺓ ﺍﻷﻭﻟﻰ ﻗﺭﺍﺀﺓ ﻓﻲ ﻋﺎﻟﻡ )ﺍﻹﺭﺍﺩﺓ ﺍﻹﻟﻬﻴﺔ( ﻭﺍﻟﻘﺭﺍﺀﺓ ﺍﻟﺜﺎﻨﻴﺔ ﻗﺭﺍﺀﺓ ﻓـﻲ‬ ‫ﻋﺎﻟﻡ )ﺍﻟﻤﺸﻴﺌﺔ ﺍﻹﻟﻬﻴﺔ(‪.‬‬

‫ﻓﺎﻟﺠﻤﻊ ﺒﻴﻥ ﺍﻟﻘﺭﺍﺀﺘﻴﻥ ﻟﻴﺱ ﻜﻤﺎ ﺫﻫﺏ ﺇﻟﻴﻪ ﺍﻟﺒﻌﺽ ﻗﺭﺍﺀﺓ ﻓـﻲ ﻜﺘـﺎﺒﻴﻥ ‪ :‬ﺍﻷﻭل‬

‫ﻜﺘﺎﺏ ﺍﻟﻘﺭﺁﻥ ﻭﺍﻟﻭﺤﻲ ‪ ،‬ﻭﺍﻟﺜﺎﻨﻲ ﻜﺘﺎﺏ ﺍﻟﻜﻭﻥ ﺍﻟﻤﺘﺤﺭﻙ ‪ ،‬ﺒﺤﻴﺙ ﺘﻔﻀﻲ ﻗﺭﺍﺀﺓ ﺍﻟﻘﺭﺁﻥ‬

‫ﺇﻟﻰ ﺍﻟﻜﻠﻴﺎﺕ ﻭﺘﻔﻀﻲ ﻗﺭﺍﺀﺓ ﺍﻟﻜﻭﻥ ﺍﻟﻤﺘﺤﺭﻙ ﺇﻟﻰ ﺍﻟﺘﻔﺎﺼﻴل ‪ ،‬ﺜﻡ ﺘﻔﻀﻲ ﺒﻨﺎ ﺍﻟﻘﺭﺍﺀﺘـﺎﻥ‬

‫ﺇﻟﻰ ﺍﻹﻴﻤﺎﻥ ‪ .‬ﻓﻔﻲ ﻫﺫﺍ ﺍﻟﻘﻭل ﺘﺒﺴﻴﻁ ﻟﺤﻘﻴﻘﺔ ﻫﺫﺍ ﺍﻟﻤﻨﻬﺞ ‪ ،‬ﻭﺘﻀﻴﻴﻊ ﻟﻪ ﺒﺫﺍﺕ ﺍﻟﻭﻗﺕ‪.‬‬

‫ﻓﺎﻹﻨﺴﺎﻥ ﺒﺎﻟﻘﺭﺍﺀﺓ ﺍﻟﺜﺎﻨﻴﺔ ﻴﺘﻌﺭﻑ ﻋﻠﻰ ﺍﻟﻅـﻭﺍﻫﺭ ﺍﻟﻁﺒﻴﻌﻴـﺔ ﻭﻴﻘـﺭﺃ ﻗﻭﺍﻨﻴﻨﻬـﺎ‬

‫ﻭﻴﺘﻌﺭﻑ ﻋﻠﻰ ﺍﻟﺘﺎﺭﻴﺦ ﻭﺍﻟﺘﻭﺯﻴﻌﺎﺕ ﺍﻟﺠﻐﺭﺍﻓﻴﺔ ﻭﺍﻟﺒﺸﺭﻴﺔ ﻭﻜﺎﻓﺔ ﺃﻨﻭﺍﻉ ﺍﻟﻌﻠﻭﻡ ‪ ،‬ﻤﺜﻠﻪ ﻓﻲ‬

‫ﺫﻟﻙ ﻤﺜل ﺃﻱ ﺇﻨﺴﺎﻥ ﻓﻲ ﻜل ﻤﻜﺎﻥ ﻓﻲ ﺍﻟﻌﺎﻟﻡ ﻭﻓﻲ ﺃﻱ ﻤﺩﺭﺴﺔ ﺃﻭ ﺠﺎﻤﻌﺔ‪.‬‬

‫ﺃﻤﺎ ﺍﻟﻘﺭﺍﺀﺓ ﺍﻷﻭﻟﻰ ﻓﺈﻨﻬﺎ ﻟﻴﺴﺕ ﻤﻌﻨﻴﺔ ﺒﺫﻟﻙ ﻭﻻ ﺘﺒﺤﺙ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﻋﻥ ﺩﺍﻟـﺔ ﺃﻭ‬

‫ﺩﻻﻻﺕ ﻟﻬﺫﻩ ﺍﻟﻅﻭﺍﻫﺭ ﻓﻴﻤﺎ ﻴﺴﻤﻭﻨﻪ ﺍﻟﺘﻔﺴﻴﺭ ﺍﻟﻌﻠﻤﻲ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ‪ ،‬ﻭﺇﻨﻤﺎ ﺘﺒﺤﺙ ﺍﻟﻘـﺭﺍﺀﺓ‬

‫ﺍﻷﻭﻟﻰ ﻓﻲ ﺃﻤﺭ ﺁﺨﺭ ﻫﻭ "ﺍﻹﺭﺍﺩﺓ ﺍﻹﻟﻬﻴﺔ ﺍﻟﻤﺭﺘﺒﻁﺔ ﺒﺎﻟﺤﻜﻤﺔ" ﻓﻲ ﻜل ﺫﻟﻙ ﻭﺍﻟﻤﺅﺸﺭﺍﺕ‬

‫ﺍﻟﺩﺍﻟﺔ ﻋﻠﻰ ﻤﺎ ﻴﺘﺠﺎﻭﺯ ﻗﺩﺭﺍﺕ ﺍﻟﻌﻠﻡ ﺍﻟﺒﺸﺭﻱ ‪ ،‬ﻜﻤﺅﺸﺭﺍﺕ ﻭﻟﻴﺱ ﻜﻤﻌﺭﻓﺔ ‪ ،‬ﻓﻤﺎ ﺠﺌﻨـﺎ‬ ‫ﺒﻪ ﻓﻲ ﺴﻭﺭﺓ ﺍﻟﺭﻋﺩ ﺃﻭ ﺴﻭﺭﺓ ﻓﺎﻁﺭ ﺃﻭ ﻋﻥ ﺍﻟﻌﺴل ﺃﻭ ﺍﻟﻠـﺒﻥ ﺃﻭ ﺍﻟـﻨﻔﺱ ﺇﻨﻤـﺎ ﻫـﻲ‬

‫)ﻤﺅﺸﺭﺍﺕ( ﻟﻠﺩﻻﻟﺔ ﻋﻠﻰ ﺍﻟﻼﻤﺘﻨﺎﻫﻴﺎﺕ ﺍﻟﺨﻠﻘﻴﺔ ﻭﻟـﻴﺱ ﻤﺴـﺎﻗﺎﺕ ﺘﺤﺼـﻴل ﻋﻠﻤـﻲ ‪،‬‬ ‫ﻓﻠﻠﺘﺤﺼﻴل ﺍﻟﻌﻠﻤﻲ ﺸﺭﻭﻁﻪ ﺍﻟﻤﻭﻀﻭﻋﻴﺔ ﺍﻟﻌﻠﻤﻴﺔ ﻓﻼ ﻨﻜﻭﻥ ﻜﻤﻥ ﻴﺴﺄل ﺍﻟﺭﺴـﻭل ﻋـﻥ‬

‫ﺍﻷﻫﻠﺔ ﻓﺫﺍﻙ ﺩﺨﻭل ﻟﻠﺒﻴﻭﺕ ﻤﻥ ﻏﻴﺭ ﺃﺒﻭﺍﺒﻬﺎ‪.‬‬

‫ﻤﻘﺎﺭﺒﺔ ﻓﻬﻡ ﺍﻹﺭﺍﺩﺓ ﺍﻹﻟﻬﻴﺔ ﻋﺒﺭ ﺍﻟﻘﺭﺍﺀﺓ ﺍﻷﻭﻟﻰ ﻤﻥ ﺍﻟﻘـﺭﺁﻥ ﻭﺍﻟﻤﺘﺤﻘﻘـﺔ ﻓـﻲ‬

‫ﻅﻭﺍﻫﺭ ﺍﻟﻭﺠﻭﺩ ﻭﺤﺭﻜﺘﻬﺎ ‪ ،‬ﻤﻜﺎﻨﻬﺎ ﻭﺯﻤﺎﻨﻬﺎ ‪ ،‬ﻻ ﺘﻌﻨﻲ ﻗﻁ ‪ -‬ﻜﻤﺎ ﻓﻬـﻡ ﺍﻟـﺒﻌﺽ ‪-‬‬ ‫ﻤﻀﺎﻫﺎﺓ ﺍﻟﻘﺭﺁﻥ ﻜﻜﺘﺎﺏ ﻤﻘﺭﻭﺀ ﺒﺎﻟﻜﻭﻥ ﻜﻜﺘﺎﺏ ﻤﺘﺤﺭﻙ ‪ .‬ﻭﻫﺫﺍ ﻤﺎ ﻴﺯﻋﺠﻨﻲ ﻓـﻲ ﻤـﺎ‬

‫ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ‪ :‬ﺍﻟﻤﻔﺎﻫﻴﻡ ﻭﺍﻟﻘﻀﺎﻴﺎ ﺍﻟﻜﻭﻨﻴﺔ‬

‫ﺃ‪ .‬ﻤﺤﻤﺩ ﺃﺒﻭ ﺍﻟﻘﺎﺴﻡ ﺤﺎﺝ ﺤﻤﺩ‬

‫ﺍﻨﺘﻬﻰ ﺇﻟﻴﻪ ﺍﻟﺫﻴﻥ ﺘﻨﺎﻭﻟﻭﺍ ﻜﺘﺎﺒﺎﺘﻲ ﺤﻭل ﺍﻟﺠﻤﻊ ﺒﻴﻥ ﺍﻟﻘﺭﺍﺀﺘﻴﻥ ﻤﻨﺫ ﻋـﺎﻡ ‪ 1979‬ﻭﺇﻟـﻰ‬ ‫ﺍﻟﻴﻭﻡ‪.‬‬

‫ﻭﺘﻌﻠﻡ ﺍﻟﻘﺭﺍﺀﺓ ﺍﻷﻭﻟﻰ ﻻ ﻴﺘﻡ ﻋﺒﺭ ﻤﻨﻬﺞ ﻤﻭﻀﻭﻋﻲ ﻤﺤﺩﺩ ﺒﺸﺭﻭﻁ ‪ ،‬ﻭﺇﻨﻤﺎ ﻴﺴﺘﻤﺩ‬

‫ﺘﻌﻠﻡ ﺍﻟﻘﺭﺍﺀﺓ ﺍﻷﻭﻟﻰ ﻤﻥ ﻁﺒﻴﻌﺘﻬﺎ ﺒﻭﺼﻔﻬﺎ ﻗﺭﺍﺀﺓ ﺒﺎﷲ ‪ ،‬ﺘﺘﻡ ﺒﺘﻘﻭﻯ ﺍﷲ ﻓﻴﻤﺎ ﻨﻘﺩﺭ ﻋﻠﻴـﻪ‬

‫ﻭﺒﺭﺠﺎﺀ ﺭﺤﻤﺔ ﺍﷲ ﻭﻏﻔﺭﺍﻨﻪ ﻓﻴﻤﺎ ﻻ ﻨﺴﺘﻁﻴﻊ ‪ .‬ﻓﺎﻟﻘﺭﺍﺀﺓ ﺍﻷﻭﻟﻰ ﻗﺭﺍﺀﺓ )ﻋﺒﻭﺩﻴـﺔ( ‪ ،‬ﻻ‬

‫ﻴﻨﺎﻟﻬﺎ ﻤﻥ ﻴﺭﻴﺩ ﻋﻠﻭﹰﺍ ﻓﻲ ﺍﻷﺭﺽ ﻭﻁﻐﻴﺎﻨﹰﺎ ‪ ،‬ﻭﻻ ﻴﻨﺎﻟﻬﺎ ﻤﻥ ﻴﻔﺴﺩ ﻓﻲ ﺍﻷﺭﺽ ﻭﻴﺴـﻔﻙ‬

‫ﺍﻟﺩﻤﺎﺀ ‪ ..‬ﻭﻤﺭﺍﻗﻴﻬﺎ ﻻ ﺘﻘل ﻋﻥ ﻤﺸﻘﺔ ﺍﻟﻤﺭﺍﻗﻲ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻻﺨﺘﺒﺎﺭﻴﺔ ﻓﻲ ﻤﻌﻤل ﺍﻟﻌﻠﻤﺎﺀ ‪.‬‬

‫ﻓﻠﻜل ﺩﺭﺏ ﻤﺴﺎﻟﻜﻪ ﻭﻤﺸﺎﻗﻪ ‪ ،‬ﺍﻟﻌﺎﺒﺩ ﻴﻠﺢ ﻋﻠﻰ ﺍﷲ ﻜﻤﺎ ﻴﻠﺢ ﺍﻟﻌﺎﻟﻡ ﻋﻠﻰ ﺍﻟﻤﺎﺩﺓ ﻭﻴﺤﻠﻠﻬـﺎ‬ ‫ﻭﻴﻔﻜﻜﻬﺎ‪.‬‬

‫ﻭﻻ ﺘﻌﺘﺒﺭ ﻨﺘﺎﺌﺞ ﺍﻟﻘﺭﺍﺀﺓ ﺍﻷﻭﻟﻰ ﺍﻟﻤﺴﺘﻤﺩﺓ ﻤﻥ ﻤﻨﻬﺞ ﻏﻴﺒﻲ ﻤﻭﺠﻬﺎﺕ ﻤﻠﺯﻤﺔ ﻟﻤﻥ ﻴﺴﺘﻤﻊ‬

‫ﻥ ﺍﻟﻘـﺭﺍﺀﺓ ﻻ‬ ‫ﻻ ﺃﻥ ﻴﺴﻤﻌﻬﺎ ﻭﺘﻘﻊ ﻓﻲ ﺭﻭﻋﻪ ﻭﻴﻜﻭﻥ ﻟﻪ ﻨﺼﻴﺏ ﻓﻴﻬﺎ ‪ ،‬ﻋﻠﻤﹰﺎ ﺒﺄ ّ‬ ‫ﺇﻟﻴﻬﺎ ‪ ،‬ﺇ ﹼ‬ ‫ﺘﻌﺘﻤﺩ ﻋﻠﻰ ﺘﺄﻭﻴﻼﺕ ﺫﺍﺘﻴﺔ ﺒﺎﻁﻨﻴﺔ ﺇﺫ ﺘﺴﺘﻨﺩ ﺇﻟﻰ ﻤﺭﺠﻌﻴﺎﺘﻬﺎ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﻨﻔﺴﻪ ‪ ،‬ﻭﻫـﻲ‬

‫ﻤﺭﺠﻌﻴﺎﺕ ﻨﺩﺨل ﺇﻟﻴﻬﺎ ﺒﻌﺩ ﺍﻟﻬﺩﻯ ﺍﻹﻟﻬﻲ ‪ ‬ﺃﻗﺭﺃ ﺒﺎﺴﻡ ﺭﺒﻙ ﺍﻟﺫﻱ ﺨﻠﻕ ‪ ‬ﻤﺘﻌـﺯﺯﻴﻥ‬

‫ﻓﻴﻬﺎ ﺒﺂﻟﻴﺎﺕ ﺤﺩﻴﺜﺔ ﻭﻤﺴﺘﺤﺜﺔ ﻟﻔﻬﻡ ﺍﻟﻘﺭﺁﻥ ﻭﺒﻤﺎ ﻴﻘﺎﺭﺏ ﺍﻟﻨﻬﺞ ﺍﻻﺒﺴـﺘﻤﻭﻟﻭﺠﻲ ﻨﻔﺴـﻪ ‪.‬‬ ‫ﻓﺒﻬﺫﺍ ﺍﻟﻨﻬﺞ )ﻴﺘﻌﺯﺯ( ﺍﻟﻔﻬﻡ ﻭﻟﻜﻥ ﻟﻴﺴﺕ ﻫﺫﻩ ﺍﻵﻟﻴﺎﺕ )ﺍﻟﻤﺴﺎﻋﺩﺓ( ﻫﻲ ﺍﻟﻤﺩﺨل ﺍﻟﺤﻘﻴﻘﻲ‬

‫‪ ،‬ﺇﺫ ﺃﻨﻬﺎ ﻤﻌﺯﺯﺓ ﻭﻤﺴﺎﻨﺩﺓ ﻭﻤﺴﺎﻋﺩﺓ ‪ ،‬ﻤﺜﺎل ﺍﻟﺤﻔﺭ ﺍﻟﻤﻌﺭﻓـﻲ ﻭﺍﻷﻟﺴـﻨﻴﺔ ﺍﻟﻤﻌﺎﺼـﺭﺓ‬ ‫ﻭﺍﻟﺘﺎﺭﻴﺨﺎﻨﻴﺔ ﺒﺤﻴﺙ ﻨﺴﺘﺩل ﻋﻠﻰ ﺍﻟﻭﺤﺩﺓ ﺍﻟﻤﻨﻬﺠﻴﺔ ﺍﻟﻌﻀﻭﻴﺔ ﺍﻟﻀﺎﺒﻁﺔ ﻟﻜل ﺁﻴﺎﺕ ﺍﻟﻜﺘﺎﺏ‬

‫ﻭﺍﻤﺘﻨﺎﻉ ﻓﻌل ﺍﻟﻨﺎﺴﺦ ﻭﺍﻟﻤﻨﺴﻭﺥ ﻭﻓﻌل ﺍﻟﻤﺘﺭﺍﺩﻑ ﻭﺍﻟﻤﺸﺘﺭﻙ ﻓﻲ ﻟﻐﺔ ﺍﻟﻘﺭﺁﻥ ‪ ،‬ﻭﺇﻋـﺎﺩﺓ‬

‫ﺇﻜﺸﺘﺎﻑ ﻤﻌﺎﻨﻲ ﺒﻭﺠﻭﻩ ﺃﺨﺭﻯ ﻟﺫﺍﺕ ﺍﻟﻨﺹ ﺍﻟﻘﺭﺁﻨﻲ ﺍﻟﻤﻁﻠﻕ ﺇﻨﻁﻼﻗﹰﺎ ﻤـﻥ ﺃﻥ ﺍﻟﻘـﺭﺁﻥ‬ ‫ﻤﻜﻨﻭﻥ ﻭﻤﺠﻴﺩ ﻭﻜﺭﻴﻡ ﻭﻤﻁﻠﻕ ﻭﻜﻭﻨﻲ ﻤﺘﻤﻴﺯ ﻋﻥ ﺴﺎﺌﺭ ﺍﻟﻜﺘﺏ ﺍﻟﺴﺎﺒﻘﺔ ﻋﻠﻴﻪ ﺒﻭﺼـﻔﻪ‬

‫ﻜﺘﺎﺏ ﺍﻷﺭﺽ ﺍﻟﺤﺭﺍﻡ ﻭﻟﻴﺱ ﺍﻟﻤﻘﺩﺴﺔ ‪ ،‬ﻭﺍﻟﻤﺘﻨﺯل ﻤﻊ ﺨﺎﺘﻡ ﺍﻟﺭﺴل ﻭﺍﻷﻨﺒﻴﺎﺀ ﺍﻟﺫﻱ ﺃﺘﺎﻩ‬

‫ﺍﷲ ﺍﻟﺴﺒﻊ ﺍﻟﻤﺜﺎﻨﻲ ﻭﺍﻟﻘﺭﺁﻥ ﺍﻟﻌﻅﻴﻡ ﻭﺃﻴﺩﻩ ﺒﺎﻟﺭﻭﺡ ﺍﻟﻘﺩﺱ ﻭﺠﻌﻠﻪ ﺃﻭل ﺍﻟﻤﺴﻠﻤﻴﻥ ﻭﻤﻴـﺯ‬ ‫ﺭﺴﺎﻟﺘﻪ ﺒﺨﺼﺎﺌﺹ ﻟﻡ ﺘﺘﻭﺍﻓﺭ ﻟﻤﻥ ﻗﺒﻠﻪ ﻭﻻ ﺘﺘﻭﺍﻓﺭ ﻤﻥ ﺒﻌﺩﻩ‪.‬‬

‫ﺘﻔﻜ ﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪2001 ، (2‬ﻡ‪1422 /‬ﻫـ‬

‫ﺍﻟﻔﻠﺴﻔﺔ ﻭﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ‬

‫ﻓﺎﻵﻟﻴﺎﺕ ﺍﻟﻤﻌﺭﻓﻴﺔ ﺍﻻﺒﺴﺘﻤﻭﻟﻭﺠﻴﺔ ﺍﻟﻤﻌﺎﺼﺭﺓ ﺘﺸﻜل ﻗﻭﺓ ﺇﺴﻨﺎﺩ ﻟـﺩﻋﻡ ﺍﻟﻘـﺭﺍﺀﺓ‬

‫ﺍﻷﻭﻟﻰ ﻭﻟﻜﻨﻬﺎ ﻟﻴﺴﺕ ﻤﺼﺩﺭﻫﺎ ‪ ،‬ﻷﻥ ﻤﺼﺩﺭ ﺍﻟﻘﺭﺍﺀﺓ ﺍﻷﻭﻟﻰ ﻴﺴﺘﻤﺩ ﻤﻥ ﺫﺍﺕ ﻁﺒﻴﻌـﺔ‬ ‫ﺍﻟﻘﺭﺍﺀﺓ ﺍﻷﻭﻟﻰ ﺃﻱ ﺍﻟﻌﺒﻭﺩﻴﺔ ﷲ ﺴﺒﺤﺎﻨﻪ ﻭﺘﻌﺎﻟﻰ‪.‬‬

‫ﺍﻟﻘﻴﻤﺔ ﺍﻟﻤﻨﻬﺠﻴﺔ ﻟﻠﻘﺭﺍﺀﺓ ﺍﻷﻭﻟﻰ ‪:‬‬

‫ﻥ ﻤﻥ ﻨﺘﺎﺌﺞ ﺍﻟﻘﺭﺍﺀﺓ ﺍﻷﻭﻟﻰ ﺃﻥ ﻟﻬﺎ ﻗﻴﻤﺔ ﻤﺯﺩﻭﺠﺔ ‪ :‬ﻓﻬﻲ ﻤﻥ ﺍﻟﻨﺎﺤﻴـﺔ ﺍﻷﻭﻟـﻰ‬ ‫ﺇّ‬

‫ﺘﺤﺘﻭﻱ ﺍﻟﻘﺭﺍﺀﺓ ﺍﻟﺜﺎﻨﻴﺔ ﺒﻤﻨﻁﻕ ﺍﻹﻴﻤﺎﻥ ﺍﻟﺩﺍل ﻋﻠﻰ ﺍﻟﺘﺴﺨﻴﺭ ﺍﻹﻟﻬﻲ ﻟﻠﻜﻭﻥ ﻭﻟﻴﺱ ﺍﻟﻌﻠـﻭ‬ ‫ﻭﺍﻟﻁﻐﻴﺎﻥ ﻭﺍﻟﺼﺭﺍﻉ ﻭﺍﻟﺘﻀﺎﺩ ‪ .‬ﻭﻟﻬﺫﺍ ﺍﻷﻤﺭ ﻗﻴﻤﺘﻪ ﺍﻟﻭﺠﻭﺩﻴﺔ‪.‬‬

‫ﻭﺍﻷﻤﺭ ﺍﻟﺫﻱ ﻴﺘﻠﻭ ﺫﻟﻙ ﻭﻴﻌﻠﻭ ﻋﻠﻴﻪ ﻓﻲ ﺍﻟﻘﺭﺍﺀﺓ ﺍﻷﻭﻟﻰ ﻫﻭ ﺍﻟﻜﺸﻑ ﻋﻥ ﺍﻟﻤـﻨﻬﺞ‬

‫ﺍﻟﻜﻭﻨﻲ ﺍﻟﻘﺭﺁﻨﻲ ﻭﺍﻟﺘﻌﺎﻤل ﻤﻊ ﺍﻟﻘﺭﺁﻥ ﻨﻔﺴﻪ ﻜﻤﻨﻬﺞ ﻤﻌﺭﻓﺔ ﻤﺘﻜﺎﻤﻠﺔ ‪ ،‬ﻓﺒﺎﻟﻘﺭﺍﺀﺓ ﺍﻷﻭﻟـﻰ‬ ‫ﺴﺱ ﻗﻭﺍﻋﺩ ﻤﻔﺎﻫﻴﻡ ﻤﺘﻜﺎﻤﻠﺔ ﻭﻤﺘﺭﺍﺒﻁﺔ ‪ ،‬ﺘﻔﻀﻲ ﻜل ﻗﺎﻋﺩﺓ ﻤﻨﻬﺎ ﺇﻟﻰ ﻗﻭﺍﻋﺩ ﺃﺨـﺭﻯ‬ ‫ﺘﺘﺄ ﱠ‬

‫ﺒﺩﺍﻴﺔ ﻤﻥ ﺍﻟﺘﻤﻴﻴﺯ ﺒﻴﻥ ﺨﺼﺎﺌﺹ ﺍﻟﻌﻭﺍﻟﻡ ﺍﻟﺜﻼﺜﺔ ﻟﻠﻔﻌل ﺍﻹﻟﻬﻲ ﻤﻥ ﻋﺎﻟﻡ ﺍﻷﻤﺭ ﺍﻟﻤﻨـﺯﻩ‬

‫ﺇﻟﻰ ﻋﺎﻟﻡ ﺍﻹﺭﺍﺩﺓ ﺍﻟﻤﻘﺩﺴﺔ ﻭﺇﻟﻰ ﻋﺎﻟﻡ ﺍﻟﻤﺸﻴﺌﺔ ﺍﻟﻤﺒﺎﺭﻜﺔ ‪ ،‬ﻭﻓﻭﺍﺭﻕ ﺍﻟﺘﺸﺭﻴﻌﺎﺕ ﺍﻟﻤﺘﻌﻠﻘﺔ‬

‫ﺒﻬﺎ ‪ ،‬ﻭﺤﺭﻜﺔ ﺍﻟﺘﺎﺭﻴﺦ ‪ ،‬ﻭﺍﻹﺼﻁﻔﺎﺀ ‪ ،‬ﻭﺍﻟﺘﺩﺍﻓﻊ ﻭﺨﺼﺎﺌﺹ ﺍﻷﻤﺔ ﺍﻟﻭﺴﻁ ‪ ،‬ﻭﻋﺎﻟﻤﻴـﺔ‬

‫ﺍﻷﻤﻴﻴﻥ ‪ ،‬ﻭﺁﻓﺎﻕ ﺍﻟﺼﻴﺭﻭﺭﺓ ﺍﻟﻜﻭﻨﻴﺔ ﺍﻹﻟﻬﻴﺔ ﺍﻟﻤﺘﻌﻠﻘﺔ ﺒﺎﻹﻨﺴﺎﻥ ﻤﻨﺫ ﻤﺎ ﻗﺒل ﻤﻴﻼﺩﻩ ﻭﺇﻟﻰ‬

‫ﻤﺎ ﺒﻌﺩ ﻤﻭﺘﻪ ‪ ،‬ﻭﻋﻼﻗﺔ ﺍﻟﺨﻠﻕ ﺒﺼﻴﺭﻭﺭﺓ ﺍﻹﺘﺠﺎﻩ ﻨﺤﻭ ﺍﻟﺤـﻕ ‪ ،‬ﻭﻤـﺩﺍﺨل ﺍﻟﺴـﻠﻭﻙ‬ ‫ﺍﻹﻨﺴﺎﻨﻲ ﻓﻲ ﺍﻟﻤﻭﻗﻑ ﻤﻥ ﺍﻟﻐﻴﺏ ﺇﻴﻤﺎﻨﹰﺎ ﻭﻜﻔﺭﹰﺍ ‪ ،‬ﻭﻓﻭﺍﺭﻕ ﺍﻟﺨﻁﺎﺏ ﺍﻟﻤﻭﺠﻪ ﺇﻟﻰ ﺍﻟﻨـﺎﺱ‬ ‫ﻜﺎﻓﺔ ﻭﺇﻟﻰ ﺍﻟﻤﺴﻠﻤﻴﻥ ﺨﺎﺼﺔ ‪ .‬ﻭﺨﺼﺎﺌﺹ ﺍﻟﺤﻘﺒﺔ ﺍﻟﻨﺒﻭﻴﺔ ﺍﻟﺸﺭﻴﻔﺔ ﻭﺍﺴﺘﺤﺎﻟﺔ ﺘﻜﺭﺍﺭﻫﺎ ‪،‬‬ ‫ﻭﻨﻭﻋﻴﺔ ﺍﻟﺨﻁﺎﺏ ﺍﻟﻘﺭﺁﻨﻲ ﺍﻟﺨﺎﺹ ﺒﻬﺎ ‪ ،‬ﻭﻁﺒﺎﺌﻊ ﺍﻟﺭﱡﺴل ﻭﺍﻟﻨﺒﻴﻴﻥ ﻭﺸﺨﺼﻴﺎﺘﻬﻡ ‪ ،‬ﻜﻤﺜﺎل‬

‫ﻁﺒﻴﻌﺔ ﺍﻟﺴﻴﺩ ﺍﻟﻤﺴﻴﺢ ﻭﺍﻟﻨﻔﺦ ‪ ،‬ﻭﺇﺤﻴﺎﺌﻪ ﺍﻟﻤﻭﺘﻰ ﻭﺍﻟﻘﻭل ﺒﻘﺘﻠﻪ ﻭﺼﻠﺒﻪ ‪ ،‬ﻭﺍﻟﻔـﺎﺭﻕ ﺒـﻴﻥ‬

‫ﺍﻷﺴﻤﺎﺀ ﺍﻟﺤﺎﻤل ﻓﻴﻬﺎ ﻭﺍﻟﻤﺤﻤﻭل ﻤﻨﺫ ﺃﻥ ﺘﻌﻠﻤﻬﺎ ﺁﺩﻡ ‪ ،‬ﻭﻋﻼﻗـﺔ ﺍﷲ ﺒﺎﻹﻨﺴـﺎﻥ ﻜﻔـﺭﹰﺍ‬ ‫ﻭﺇﻴﻤﺎﻨﹰﺎ ﻓﻲ ﻋﺎﻟﻡ ﺍﻟﻤﺸﻴﺌﺔ ﻭﻋﻼﻗﺘﻪ ﺒﻪ ﺇﺨﺘﻴﺎﺭﹰﺍ ﻭﺠﺒﺭﹰﺍ ﻤﻤﺎ ﻴﺤـل ﻤﻐـﺎﻟﻴﻕ ﺍﻟﻤﺘﺎﻫـﺎﺕ‬

‫ﺍﻟﻔﻠﺴﻔﻴﺔ ‪ ،‬ﻭﻤﻀﺎﻫﺎﺓ ﺍﻟﺴﻨﻥ ﺍﻟﻜﻭﻨﻴﺔ ﺒﺎﻟﺴﻨﻥ ﺍﻹﻨﺴﺎﻨﻴﺔ ﺍﻷﺨﻼﻗﻴﺔ ‪ ،‬ﻭﺨﺼﺎﺌﺹ ﺍﻟﺘﺸﺭﻴﻊ‬

‫ﻻ ﺇﻟﻰ ﺍﻟﻨﻬﺞ‬ ‫ﺍﻟﻌﺎﺌﻠﻲ ﻭﻤﺎ ﻭﺭﺍﺌﻴﺎﺕ ﺍﻟﺯﻨﺎ ﻭﻤﺩﺍﻭﻻﺕ ﺍﻟﻤﺎل ﻭﻋﻼﻗﺔ ﺍﻟﻤﺴﻠﻡ ﺒﺎﻵﺨﺭ ﻭﺼﻭ ﹰ‬

‫ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ‪ :‬ﺍﻟﻤﻔﺎﻫﻴﻡ ﻭﺍﻟﻘﻀﺎﻴﺎ ﺍﻟﻜﻭﻨﻴﺔ‬

‫ﺃ‪ .‬ﻤﺤﻤﺩ ﺃﺒﻭ ﺍﻟﻘﺎﺴﻡ ﺤﺎﺝ ﺤﻤﺩ‬

‫ﺍﻟﻜﺎﻤل ﻟﻤﺠﺘﻤﻊ ﺇﻴﻤﺎﻨﻲ ﻤﺘﻜﺎﻤل ﻤﺎ ﺒﻌﺩ ﺍﻟﺤﻘﺒﺔ ﺍﻟﻨﺒﻭﻴﺔ ﺍﻟﺸﺭﻴﻔﺔ ﻭﻜﻴﻔﻴـﺔ ﺍﻷﺩﺍﺀ ﺍﻟـﺩﻴﻨﻲ‬ ‫ﺒﻌﺩﻫﺎ ﻭﻤﻭﺍﻀﻴﻊ ﻜﺜﻴﺭﺓ ﺃﺨﺭﻯ‪.‬‬

‫ﻓﺎﻟﻘﺭﺍﺀﺓ ﺍﻷﻭﻟﻰ ﺇﺫ ﺘﺴﺘﺼﺤﺏ ﺍﻟﻘﺭﺍﺀﺓ ﺍﻟﺜﺎﻨﻴﺔ ﻓﺈﻨﻬﺎ ﺘﺘﺴﺎﻤﻰ ﺒﻬﺎ ﺇﻟﻰ ﻤـﺎ ﻓـﻭﻕ‬

‫ﺍﻟﻨﺯﻭﻋﺎﺕ ﺍﻟﻐﺭﻴﺯﻴﺔ ﻤﻥ ﺠﻬﺔ ﺜﻡ ﺘﺴﺘﺼﺤﺏ ﻤﺎ ﻴﺴﺘﺠﺩ ﻤﻥ ﻤﻨﺎﻫﺞ ﺍﻟﻘﺭﺍﺀﺓ ﺍﻟﺜﺎﻨﻴﺔ ﻟﺘﻌﺯﺯ‬

‫ﺒﻪ ﺭﺅﺍﻫﺎ ﺍﻟﺭﺒﺎﻨﻴﺔ ‪ ،‬ﻓﻬﻲ ﻗﺭﺍﺀﺓ ﻓﻲ )ﺩﺍﺨﻠﻴﺔ( ﺍﻟﻘﺭﺁﻥ ﻭﻟﻴﺴﺕ ﺤﺴﹰﺎ ﻅﺎﻫﺭﻴـﹰﺎ ﻟﻤﻌﺎﻨﻴـﻪ‬

‫ﻭﻟﻜﻨﻬﺎ ﻜﻤﺎ ﺫﻜﺭﻨﺎ ﻟﻴﺴﺕ ﻗﺭﺍﺀﺓ ﺒﺎﻁﻨﻴﺔ ﺘﺄﻭﻴﻠﻴﺔ ﺫﺍﺘﻴﺔ ﻭﻟﻴﺴﺕ ﻋﺼﺭﺍﻨﻴﺔ ﻤﻔﺘﻌﻠﺔ ‪ .‬ﻭﻟﻴﺱ‬

‫ﻤﻥ ﺩﻟﻴل ﻨﻬﺎﺌﻲ ﻋﻠﻴﻬﺎ ‪ -‬ﻤﻥ ﺒﻌﺩ ﺇﺴﺘﺨﺩﺍﻡ ﺍﻟﻤﻨﺎﻫﺞ ﺍﻻﺒﺴﺘﻤﻭﻟﻭﺠﻴﺔ ﺍﻟﻌﻠﻤﻴـﺔ ‪ -‬ﺴـﻭﻯ‬ ‫ﻤﺨﺎﻁﺒﺘﻬﺎ ﻟﻠﺴﻤﻊ ﻭﺍﻟﺒﺼﺭ ﻭﺍﻟﻔﺅﺍﺩ ﻓﻬﻲ ﻗﺭﺍﺀﺓ ﻤﺼﺩﻗﺔ ﻟﻠﻘﺭﺁﻥ ﻭﻤﻜﻨﻭﻨﻴﺘـﻪ ﻭﻤﺠﻴﺩﻴﺘـﻪ‬

‫ﻭﻜﺭﻤﻪ ﻭﺇﺤﺎﻁﺘﻪ‪.‬‬

‫ﻤﻔﻬﻭﻡ ﺍﻟﻬﻴﻤﻨﺔ ﻭﺍﻟﻨﺴﺦ ‪:‬‬

‫ﻭﺃﺨﻁﺭ ﻤﺎ ﻓﻲ ﺍﻟﻘﺭﺍﺀﺓ ﺍﻷﻭﻟﻰ ﺍﻟﺘﻲ ﺘﺴﺘﻤﺩ ﻤﻥ ﻜﻠﻴﺔ ﺍﻟﻘـﺭﺁﻥ ﻤﻔﻬـﻭﻡ ﺍﻟﻬﻴﻤﻨـﺔ‬

‫ﻭﺍﻟﻨﺴﺦ ﺍﻟﺫﻱ ﻴﺘﻐﺸﺎﻩ ﺍﻟﻘﺎﺭﺉ ﻋﻠﻰ ﺍﻤﺘﺩﺍﺩ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻤﻜﻨﻭﻥ‪ ،‬ﻓﺎﻟﻘﺭﺁﻥ ﺍﻟﺨﺎﺘﻡ ﺒﻬﻴﻤﻨﺘﻪ ﻋﻠﻰ‬

‫ﺤ َﺭّﻑ ﻓﻴﻬـﺎ ﺒﻤﻨﻁـﻕ‬ ‫ﻤﺎ ﺴﺒﻕ ﻤﻥ ﻜﺘﺏ ﺼﺩﻗﻬﺎ ﻓﺈﻨﻪ ﻴﺘﻭﻟﻰ ﺒﺫﺍﺕ ﺍﻟﻭﻗﺕ ﺘﺼﻭﻴﺏ ﻤﺎ ُ‬

‫"ﻨﻘﺩﻱ ﺍﺴﺘﺭﺠﺎﻋﻲ"ﻤﺜﺎل ﻗﺼﺔ ﺇﺒﺭﺍﻫﻴﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪.‬ﻭﺍﻟﻘﺭﺁﻥ ﻴﺘﻭﻟﻰ ﻋﺒﺭ ﺍﻟﻨﺴﺦ ﺘﺤﺩﻴـﺩ‬ ‫ﻤﺎ ﻟﻺﺭﺍﺩﺓ ﺍﻹﻟﻬﻴﺔ ﺍﻟﻤﻘﺩﺴﺔ ﻤﻥ ﺸﺭﺍﺌﻊ ﻭﺘﺤﺩﻴﺩ ﻤﺎ ﻫـﻭ ﻟﻠﻤﺸـﻴﺌﺔ ﺍﻹﻟﻬﻴـﺔ ﺍﻟﻤﺒﺎﺭﻜـﺔ‬

‫ﺒﺘﻭﺍﺼل ﺒﻴﻥ ﺍﻟﺤﻨﻔﻴﺔ ﺍﻹﺒﺭﺍﻫﻴﻤﻴﺔ ﺍﻟﺘﻲ ﻜﺭﺴﺕ ﻹﻤﺎﻤﺔ ﺍﻟﻨﺎﺱ ﻭﺍﻟﺤﺞ ﻭﺍﻟﻘﺭﺒﺎﻥ ﺸـﻜﺭﹰﺍ‬ ‫ﻻ ﻤﻥ ﻋﺎﻟﻡ ﺍﻷﻤﺭ ﺍﻹﻟﻬﻲ ﺇﻟﻰ ﻋﺎﻟﻡ ﺍﻟﻤﺸﻴﺌﺔ ﺍﻟﻌﺎﻟﻤﻲ‬ ‫ﻋﻠﻰ ﺍﻟﻤﻜﺎﻥ ﻭﺇﻤﺎﻤﺔ ﺍﻟﻤﺴﻠﻤﻴﻥ ﺘﻨ ﱡﺯ ﹰ‬

‫ﻭﻫﻜﺫﺍ ﻴﺘﻡ ﺍﻟﻨﺴﺦ ﻤﻊ ﻜﺸﻑ ﻤﻭﺍﻁﻥ ﺍﻟﺘﺯﻴﻴﻑ ﻭﻤﺼﺎﺩﺭﻩ ﻟﻠﻁﻌـﻥ ﻓـﻲ ﺨﺼـﺎﺌﺹ‬

‫ﺍﻹﺴﻼﻡ ‪ ،‬ﻟﻴﺱ ﻫﻴﻤﻨﺔ ﻤﺎ ﻤﻀﻰ ﺒﺎﺴﺘﺭﺠﺎﻉ ﻨﻘﺩﻱ ﻭﻨﺴﺦ ﻭﻟﻜﻥ ﻫﻴﻤﻨﺔ ﻋﻠﻰ ﻤﺎ ﻴﻜﻭﻥ‬

‫ﻓﻲ ﺤﺎﻀﺭ ﺍﻟﺤﻘﺒﺔ ﺍﻟﻨﺒﻭﻴﺔ ﺍﻟﺸﺭﻴﻔﺔ ﻭﻤﺎ ﺒﻌﺩﻫﺎ ‪.‬‬

‫ﻭﻓﻭﻕ ﺫﻟﻙ ﻴﺒﺭﺉ ﺍﻟﻘﺭﺁﻥ ﻨﻔﺴﻪ ﻤﻥ ﺍﻟﺘﺎﺭﻴﺨﺎﻨﻴﺎﺕ ﺍﻟﺘﻲ ﺘﺴﻘﻁ ﻨﻔﺴﻬﺎ ﻋﻠﻴﻬﺎ ﻋﺭﻓﹰﺎ‬

‫ﻭﺜﻘﺎﻓﺔ ﻭﻭﻋﻴﹰﺎ ﻟﻴﺘﺠﺩﺩ ﻤﻊ ﻜل ﺘﺎﺭﻴﺨﺎﻨﻴﺔ ﺤﺎﻀﺭﺓ ﻭﻤﺴﺘﻘﺒﻠﺔ ‪ ،‬ﻓﺎﻟﻤﺩﻯ ﻓـﻲ ﺍﻟﻘـﺭﺍﺀﺓ‬

‫ﺘﻔﻜ ﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪2001 ، (2‬ﻡ‪1422 /‬ﻫـ‬

‫ﺍﻟﻔﻠﺴﻔﺔ ﻭﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ‬

‫ﺍﻷﻭﻟﻰ ﻭﺍﺴﻊ ﻭﻤﺘﺴﻊ ﻭﻴﺘﺒﻠﻭﺭ ﻤﻥ ﺨﻼﻟﻬﺎ ﺍﻟﻤﻨﻬﺞ ﺒﺘﺭﺍﻜﻡ ﻗﻭﺍﻋﺩ ﺍﻟﻤﻔﺎﻫﻴﻡ ﻭﺘﺭﺍﺒﻁﻬﺎ ‪،‬‬

‫‪ .‬ﻓﺎﻟﻘﺭﺁﻥ ﻜﻭﻥ ﻤﻌﺭﻓﻲ ﻗﺎﺌﻡ ﺒﺫﺍﺘﻪ‪.‬‬

‫ﻭﻟﻜﻥ ‪ :‬ﻟﻤﺎﺫﺍ ﺍﻟﻘﺭﺁﻥ ﻭﻟﻴﺱ ﺍﻟﻜﺘﺏ ﺍﻟﺴﻤﺎﻭﻴﺔ ﺍﻷﺨﺭﻯ ؟‬

‫ﺍﻹﺠﺎﺒﺔ ﻋﻠﻲ ﻫﺫﺍ ﺍﻟﺴﺅﺍل ﺘﺘﻁﻠﺏ ﻤﺴﺎﻗﹰﺎ ﻋﻠﻤﻴﹰﺎ ﺁﺨﺭ ﻨﻜﺸﻑ ﻓﻴﻪ ﻋـﻥ ﻗﺎﻋـﺩﺓ‬

‫ﺃﺨﺭﻯ ﻟﻠﻤﻔﺎﻫﻴﻡ ﺘﺘﻌﻠﻕ ﺒﻤﻔﻬﻭﻡ ﻭﺘﻁﺒﻴﻘـﺎﺕ ﺍﻻﺼـﻁﻔﺎﺀ ﺍﻹﻟﻬـﻲ ﻟﻠﺒﺸـﺭ ﻭﺍﻷﺭﺽ‬

‫ﻭﻟﻠﺯﻤﺎﻥ ﻭﺍﻟﻤﻜﺎﻥ ‪ .‬ﻓﻜل ﺍﻟﻜﺘﺏ ﺍﻟﺴﻤﺎﻭﻴﺔ ﻤﺘﻨﺯﻟﺔ ﻓﻲ ﺍﻷﺭﺽ ﺍﻟﻤﻘﺩﺴﺔ ﻓـﻲ ﺤـﻴﻥ‬

‫ﺘﻨﺯل ﺍﻟﻘﺭﺁﻥ ﻭﺤﺩﻩ ﻓﻲ ﺍﻷﺭﺽ ﺍﻟﺤﺭﺍﻡ‪ .‬ﺃﻋﻠﻰ ﺩﺭﺠﺔ ﻤﻥ ﺍﻷﺭﺽ ﺍﻟﻤﻘﺩﺴﺔ ﻭﺍﻟﻜﺘـﺏ‬

‫ﺍﻟﻤﻘﺩﺴﺔ ﺘﺨﺎﻁﺏ ﺃﻗﻭﺍﻤﹰﺎ ﻭﺸﻌﻭﺒﹰﺎ ﻓﻲ ﺇﻁﺎﺭ ﺨﺎﻁﺏ ﺤﺼﺭﻱ ﻤﻭﻗﻭﺕ ﺒﺎﻟﺯﻤﺎﻥ ﻭﺍﻟﻤﻜﺎﻥ‬ ‫ﻭﺒﺎﻟﺘﺎﻟﻲ ﻓﺘﻠﻙ ﻜﺘﺏ ﻋﻬﺩ ﺃﻤﺎ ﺍﻟﻘﺭﺁﻥ ﻓﻬﻭ ﻟﻠﻨﺎﺱ ﻜﺎﻓﺔ ﻭﻴﺘﺴـﻊ ﻟﻤﻁﻠـﻕ ﺍﻟﺯﻤـﺎﻥ‬ ‫ﻻ‬ ‫ﻼ ﺍﻟﺼﻴﺭﻭﺭﺓ ﺍﻟﻜﻭﻨﻴﺔ ﻜﻠﻬﺎ ﻤﻌﺎﺩ ﹰ‬ ‫ﻭﺍﻟﻤﻜﺎﻥ ‪ ،‬ﺠﺎﺀ ﺤﺎﻤ ﹰ‬ ‫ﻭﺤﺭﻜﺘﻪ ﻭﺘﻤﻴ ﱠﺯ ﻨﺒﻴﻪ ﺒﺄﻨﻪ ﻨﺒﻲ ﺍﻷﺭﺽ ﺍﻟﺤﺭﺍﻡ‬

‫ﻭﺨﺎﺘﻡ‬

‫ﺒﺎﻟﻭﻋﻲ ﻟﻠﻭﺠـﻭﺩ ﺍﻟﻜـﻭﻨﻲ‬

‫ﺍﻟﻨﺒﻴﻴﻥ ﺒـﺫﺍﺕ ﺍﻟﻭﻗـﺕ‪،‬‬

‫ﻭﺠﺎﺀ ﺒﺩﻴﻥ ﺃﻜﺒﺭ ﺩﺭﺠﺔ ﻤﻥ ﺍﻹﻴﻤﺎﻥ ﻭﻫﻭ ﺍﻹﺴﻼﻡ ‪ ،‬ﻓﺈﺒﺭﺍﻫﻴﻡ ﺇﻤﺎﻡ‬

‫ﺍﻟﻨﺎﺱ ﻭﻤﻭﺴﻰ‬

‫ﺇﻤﺎﻡ ﺍﻟﻤﺅﻤﻨﻴﻥ ﺃﻤﺎ ﻤﺤﻤﺩ ﻓﻬﻭ ﺇﻤﺎﻡ ﺍﻟﻤﺴﻠﻤﻴﻥ ﺒﻤﻥ ﻓـﻴﻬﻡ ﺍﻷﻨﺒﻴـﺎﺀ ﺍﻟـﺫﻴﻥ ﺃﺴـﻠﻤﻭﺍ‬ ‫"ﺍﻟﺭﺒﺎﻨﻴﻴﻥ "‪.‬‬

‫ﻓﺎﻟﻘﺭﺁﻥ ‪ -‬ﺇﺫﻥ ‪ -‬ﻫﻭ ﺍﻟﻤﻘﺎﺒل ﺍﻟﺩﻴﻨﻲ ﻟﻠﻤﻔﺎﻫﻴﻡ ﺍﻟﻭﻀﻌﻴﺔ ﻭﻤﻨﻪ ﻨﺴﺘﻤﺩ ﺇﺴـﻼﻤﻴﺔ‬

‫ﺍﻟﻤﻌﺭﻓﺔ‪ ،‬ﻓﺎﻟﻤﻌﺭﻓﺔ ﺍﻟﻤﻘﺎﺒﻠﺔ ﻟﻠﻭﻀﻌﻴﺔ ﻻ ﺘﻜﻭﻥ ﺇﻻ ﺇﺴﻼﻤﻴﺔ ﻭﻻ ﻴﻤﻜـﻥ ﺃﻥ ﻨﻁﻠـﻕ‬

‫ﻼ ﻭﺍﻟﺘﻲ ﻴﻤﻜﻥ ﺃﻥ ﺘﺨـﺘﻠﻁ ﺒﻜﺘـﺏ ﺍﻷﺭﺽ‬ ‫ﻋﻠﻴﻬﺎ ﺍﺴﻤﹰﺎ ﺃﺨﺭ ‪ ،‬ﻜﺎﻟﻤﻌﺭﻓﺔ ﺍﻟﺩﻴﻨﻴﺔ ﻤﺜ ﹰ‬

‫ﺍﻟﻤﻘﺩﺴﺔ ﺍﻟﻘﺎﺒﻠﺔ ﻟﻠﺘﺤﺭﻴﻑ ﺨﻼﻓﹰﺎ ﻟﻜﺘﺎﺏ ﺍﻷﺭﺽ ﺍﻟﻤﺤﺭﻤﺔ ﺍﻟﺫﻱ ﻻ ﻴﻤﻜﻥ ﺃﻥ ﻴﺄﺘﻴـﻪ‬

‫ﺍﻟﺒﺎﻁل ﻤﻥ ﺒﻴﻥ ﻴﺩﻴﻪ ﻭﻻ ﻤﻥ ﺨﻠﻔﻪ ﻭﻻ ﻤﺎ ﺒﻴﻥ ﺫﻟﻙ ﺒﺤﻜﻡ ﺤﺭﻤﺘﻪ ﻭﻟﻴﺱ ﻗﺩﺴـﻴﺘﻪ‬ ‫ﻭﻫﻭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻭﺤﻴﺩ ﺍﻟﺫﻱ ﺒﻪ ﺤﻔﻅ ﻤﺎ ﺴﺒﻕ ﻤﻥ ﺫﻜﺭ ‪ ،‬ﻭﺒﻪ ﺘﺼﺤﺢ ﺘﺤﺭﻴﻔـﺎﺕ ﻤـﺎ‬

‫ﻨﺴﺏ ﺒﺤﻜﻡ‬

‫ﺍﻟﻬﻴﻤﻨﺔ ‪ .‬ﻜﻤﺎ ﻴﻜﻭﻥ ﻫﻭ ﺍﻟﻤﻌﻴﺎﺭ ﻟﻤﺎ ﻴﺴﺘﺠﺩ ﻻﺤﻘﹰﺎ ﻓﻴﺜﺒﺕ ﻭﻴﻨﻔﻰ ‪ ،‬ﻓﻬﻭ‬

‫ﺍﻟﻤﻴﺯﺍﻥ ﻭﻟﻬﺫﺍ ﻨﻘﻴﺱ ﻋﻠﻴﻪ ﺍﻷﺤﺎﺩﻴﺙ ﺍﻟﻨﺒﻭﻴﺔ ﻭﺇﺠﺘﻬﺎﺩﺍﺕ ﺍﻟﻌﻠﻤﺎﺀ‪.‬‬

‫ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ‪ :‬ﺍﻟﻤﻔﺎﻫﻴﻡ ﻭﺍﻟﻘﻀﺎﻴﺎ ﺍﻟﻜﻭﻨﻴﺔ‬

‫ﺃ‪ .‬ﻤﺤﻤﺩ ﺃﺒﻭ ﺍﻟﻘﺎﺴﻡ ﺤﺎﺝ ﺤﻤﺩ‬

‫ﻨﻬﺎﻴﺎﺕ ﺍﻟﺠﻬﺩ ﺍﻟﻌﻤﻠﻲ ﻟﻠﻤﻨﻬﺞ‪:‬‬

‫ﺜﻡ ﻨﺄﺘﻲ ﻷﺨﻁﺭ ﺘﺴﺎﺅل ﺤﻭل ﺍﻟﻨﺘﺎﺌﺞ ﻭﺍﻟﻨﻬﺎﻴﺎﺕ ﺍﻟﻌﻤﻠﻴﺔ ﻷﺨـﺫﻨﺎ ﺒﻬـﺫﺍ ﺍﻟﻤـﻨﻬﺞ‬

‫ﻭﺇﻋﺎﺩﺓ ﻁﺭﺡ ﺍﻟﻤﻌﺭﻓﺔ ﺍﻟﺩﻴﻨﻴﺔ ﻤﺠﺩﺩﹰﺍ ﺒﻭﺠﻪ ﺍﻟﻤﻌﺭﻓﺔ ﺍﻟﻭﻀﻌﻴﺔ ‪ .‬ﻫل ﻴﻌﻨﻲ ﺫﻟـﻙ ﺃﻨﻨـﺎ‬

‫ﺃﻤﺎﻡ ﻤﺸﺭﻭﻉ ﺇﺴﻼﻤﻲ ﺤﻀﺎﺭﻱ ﻋﺎﻟﻤﻲ ﻴﺴﺘﻭﺠﺏ ﺍﻟﺘﻨﻅﻴﻡ ؟‬

‫ﻴﺠﺏ ﺃﻥ ﻨﺩﺭﻙ ﻤﺴﺒﻘﹰﺎ ﺃﻥ ﻤﻌﺭﻜﺔ ﺍﻟﺩﻴﻥ ﻀﺩ ﺍﻟﻭﻀﻌﻴﺔ ﻓﻲ ﺤﺎل ﺍﻟﻁﺭﺡ ﺍﻟـﺩﻴﻨﻲ‬

‫ﺍﻟﻤﻌﺭﻓﻲ ﺍﻟﻤﻨﻬﺠﻲ ﺒﻁﺎﻗﺔ ﺍﻟﻘﺭﺍﺀﺘﻴﻥ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﻭﺍﺘﺴﺎﻉ ﺍﻟﻔﻬﻡ ﻟﺠﺩﻟﻴﺔ ﺍﻟﻐﻴﺏ ﻭﺍﻹﻨﺴـﺎﻥ‬ ‫ﻭﺍﻟﻁﺒﻴﻌﺔ ‪ ،‬ﻫﺫﻩ ﺍﻟﻤﻌﺭﻜﺔ ﻟﻴﺱ ﻤﻥ ﺸﺄﻨﻬﺎ ﺃﻥ ﺘﺤﺴﻡ ﻓﻲ ﻫﺫﻩ ﺍﻟﺩﻨﻴﺎ ﺍﻟﺘﻲ ﺃﺤﻴﺎﻨﺎ ﺍﷲ ﻓﻴﻬﺎ‬

‫ﻤﺭﺘﻴﻥ ﻭﺃﻤﺎﺘﻨﺎ ﻤﺭﺘﻴﻥ ‪ ،‬ﺃﻭ ﻴﺤﻴﻴﻨﺎ ﻭﻴﻤﻴﺘﻨﺎ ﻁﺎﻟﻤﺎ ﺃﻨﻨﺎ ﻻ ﻨﺘﺫﻜﺭ ﺍﻟﻨﺸﺄﺓ ﺍﻷﻭﻟﻰ ‪ ،‬ﻓﺎﻟﻐﺎﻟﺏ‬

‫ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻫﻭ ﻋﺩﻡ ﺍﻻﺴﺘﺠﺎﺒﺔ ﺒﺎﻟﺭﻏﻡ ﻤﻥ ﺍﻟﺭﺴل ﻭﺍﻟﻨﺒﻴﻴﻥ ‪ ،‬ﺍﻷﻤﺭ ﺍﻟـﺫﻱ ﺍﻗﺘﻀـﻰ‬

‫ﺘﺩﺨل ﺍﷲ ﻤﺭﺘﻴﻥ ‪ :‬ﺍﻷﻭﻟﻰ ﻓﻲ ﺍﻟﺤﻘﺒﺔ ﺍﻟﻴﻬﻭﺩﻴﺔ ﺍﻹﺴـﺭﺍﺌﻴﻠﻴﺔ ﻭﺍﻟﺜﺎﻨﻴـﺔ ﻓـﻲ ﺍﻟﺤﻘﺒـﺔ‬

‫ﺍﻹﺴﻼﻤﻴﺔ ﺍﻟﻌﺭﺒﻴﺔ ﻀﻤﻥ ﻤﻨﻁﻕ ﺍﻻﺼﻁﻔﺎﺀ ﻟﻸﻗﻭﺍﻡ ﻭﺍﻷﻤﻜﻨﺔ ‪ ،‬ﻓﻜـﺎﻥ ﺍﻟﻨﺼـﺭ ﻓـﻲ‬ ‫ﺍﻟﺤﺎﻟﺘﻴﻥ ﻨﺼﺭﹰﺍ ﺇﻟﻬﻴﹰﺎ ﻭﻟﻴﺱ ﺒﺸﺭﻴﹰﺎ ‪ .‬ﻭﺍﻟﺤﺎﻟﺘﺎﻥ ﻴﺴﺘﺤﻴل ﺘﻜﺭﺍﺭﻫﻤﺎ ﻓﻜل ﻤﺎ ﻨﻔﻌﻠﻪ ﻋﺒـﺭ‬

‫ﺠﻬﺩﻨﺎ ﺍﻟﻤﻌﺭﻓﻲ ﺃﻥ ﻨﺤﺎﻓﻅ ﻋﻠﻰ ﺇﺭﺙ ﺍﻟﺘﺄﺴﻴﺱ ﻭﺃﻥ ﻨﺩﻋﻡ ﺒﻨﻴﺎﻨﻪ ﻭﻻ ﻴﺘﺒﻘﻲ ﻤﻨـﻪ ﺒﻌـﺩ‬ ‫ﺫﻟﻙ ﺴﻭﻯ ﺍﻟﺘﺩﺍﻓﻊ ﺍﻟﻌﺭﺒﻲ – ﺍﻹﺴﺭﺍﺌﻴﻠﻲ ﺘﺤﺕ ﺍﻟﻤﻅﻠﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻟﻴﻬﻭﺩﻴﺔ ﺇﻟﻰ ﺃﻥ ﻴﺭﺙ‬

‫ﺍﷲ ﺍﻷﺭﺽ ﻭﻤﻥ ﻋﻠﻴﻬﺎ ‪ .‬ﻭﺇﻥ ﻤﻥ ﻗﺭﻴﺔ ﺇﻻ ﻨﺤﻥ ﻤﻬﻠﻜﻭﻫﺎ ﻗﺒـل ﻴـﻭﻡ ﺍﻟﻘﻴﺎﻤـﺔ ﺃﻭ‬

‫ﻤﻌﺫﺒﻭﻫﺎ ﻋﺫﺍﺒ ﹰﺎ ﺸﺩﻴﺩﹰﺍ ﻜﺎﻥ ﺫﻟﻙ ﻓﻲ ﺍﻟﻜﺘﺎﺏ ﻤﺴﻁﻭﺭﹰﺍ ‪" ‬ﺍﻹﺴﺭﺍﺀ ‪ ،‬ﺝ ‪ ، 15‬ﺁﻴﺔ‪."58 :‬‬

‫ﻓﺎﻟﺴﺎﺒﻘﻭﻥ ﺍﻟﺴﺎﺒﻘﻭﻥ ﻫﻡ ﺜﻠﺔ ﻤﻥ ﺍﻷﻭﻟﻴﻥ ﻭﻗﻠﻴل ﻤﻥ ﺍﻵﺨﺭﻴﻥ ﻭﻻ ﻴﺒﻘـﻰ ﺒﺎﻟﺘﺴـﺎﻭﻱ ﺇﻻ‬

‫ﺃﺼﺤﺎﺏ ﺍﻟﻴﻤﻴﻥ ﺒﻌﺩ ﺃﻥ ﻴﺴﺘﻜﺜﺭ ﺍﻟﺠﻥ ﻤﻥ ﺍﻹﻨﺱ ‪ .‬ﻓﻜل ﻤﺎ ﻓﻲ ﺍﻟﺩﻨﻴﺎ ﻫﺸـﻴﻡ ﺘـﺫﺭﻭﻩ‬ ‫ﺍﻟﺭﻴﺎﺡ ﻭﻏﺎﻟﺒﹰﺎ ﻤﺎ ﻴﻔﺸل ﺍﻟﺒﺸﺭ ﻓﻲ ﺍﻜﺘﺸﺎﻑ ﻁﺭﻴﻕ ﺍﻟﺤﻕ ﺃﻭ ﻴﻜﺘﺸﻔﻭﻨﻪ ﻭﻴﺭﻓﻀﻭﻨﻪ‪.‬‬

‫ﻗﺩ ﺴﺨﺭ ﺍﷲ ﻟﻺﻨﺴﺎﻥ ﻭﻤﻨﺫ ﺒﺩﺀ ﺍﺴﺘﺨﻼﻓﻪ ﺍﻵﺩﻤﻲ ﻤﺴﺘﻭﻴﺎﺕ ﻓﻲ ﻋﻭﺍﻟﻡ ﺜﻼﺜـﺔ ‪:‬‬

‫ﻋﺎﻟﻡ ﺍﻷﻤﺭ ﻭﺍﻟﻤﻸ ﺍﻷﻋﻠﻰ ﺤﻴﺙ ﻜﺎﻥ ﺁﺩﻡ ﻭﻫﺒﻁ ﺩﻭﻥ ﺫﻟﻙ ‪ ،‬ﺜﻡ ﻋﺎﻟﻡ ﺍﻹﺭﺍﺩﺓ ﺤﻴﺙ ﻜﺎﻥ‬

‫ﺒﻨﻭ ﺇﺴﺭﺍﺌﻴل ‪ ،‬ﺍﻟﻘﺭﻴﺔ ﺍﻟﺭﻏﺩﺓ ﻭﺸﻕ ﺍﻟﺒﺤﺭ ﻭﻫﺒﻁﻭﺍ ﺩﻭﻥ ﺫﻟﻙ ‪ ،‬ﺜﻡ ﻋﺎﻟﻡ ﺍﻟﻤﺸﻴﺌﺔ ﻭﻫﺒﻁ‬

‫ﺍﻟﻌﺭﺏ ﺩﻭﻥ ﺫﻟﻙ ‪ ،‬ﻓﺘﺘﺭﻯ ﺍﻟﻔﺘﻥ ﻭﺍﻟﺨﻁﻭﺏ ﻋﻠﻬﻡ ﻴﺭﺠﻌﻭﻥ ‪ ،‬ﻭﺠﺯﺍﺀ ﻜل ﺴﻴﺌﺔ ﻤﺜﻠﻬـﺎ‬

‫ﺇﻻ ﻤﻥ ﺭﺤﻡ ﺭﺒﻲ ‪ .‬ﻓﻘﺎﻋﺩﺓ ﺍﻟﻤﻔﺎﻫﻴﻡ ﺍﻹﺴﻼﻤﻴﺔ ﻟﻬﺎ ﻨﺴﻘﻬﺎ ﺍﻟﺨﺎﺹ ﻭﺤﻀﺎﺭﺘﻬﺎ ﺍﻟﺨﺎﺼﺔ‬

‫ﺘﻔﻜ ﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪2001 ، (2‬ﻡ‪1422 /‬ﻫـ‬

‫ﺍﻟﻔﻠﺴﻔﺔ ﻭﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ‬

‫ﻥ ﺃﻭﻀﺎﻉ ﻤﺠﺘﻤﻌﺎﺕ ﻤﺎ ﺒﻌﺩ ﺍﻟﺼﻨﺎﻋﺔ ﻭﺍﻻﺴﺘﻘﻁﺎﺒﺎﺕ ﺍﻟﻌﺎﻟﻤﻴﺔ ﻟﻺﻨﺴﺎﻥ ﻟﻡ ﺘﻔـﺩ‬ ‫‪ .‬ﻏﻴﺭ ﺃ ّ‬ ‫ﻓﻲ ﺤل ﻤﺸﻜﻼﺘﻬﺎ ﻋﺒﺭ ﺍﻟﻘﻴﺎﺱ ﻋﻠﻰ ﺍﻟﻤﺠﺘﻤﻌـﺎﺕ ﺍﻟﺒﺩﻭﻴـﺔ ﻭﺍﻟﺭﻋﻭﻴـﺔ ﻭﺍﻟﺯﺭﺍﻋﻴـﺔ‬ ‫ﻭﺍﻟﺘﺠﺎﺭﻴﺔ ﻭﺍﻟﺤﺭﻓﻴﺔ ﻤﺎ ﻗﺒل ﺍﻟﺼﻨﺎﻋﺔ ‪.‬‬

‫ﻭﻟﺫﻟﻙ ﺭﻜﺯ ﺍﻟﺨﻁﺎﺏ ﺍﻟﻘﺭﺁﻨﻲ ﺒﺘﻭﺴﻊ ﻋﻠﻰ ﺍﻟﺤﺎﻟﺘﻴﻥ ﺍﻹﺴﺭﺍﺌﻴﻠﻴﺔ ﻭﺍﻟﻌﺭﺒﻴﺔ ﺒـﻨﻔﺱ‬

‫ﺍﻟﻤﺴﺘﻭﻯ ﺘﻘﺭﻴﺒﹰﺎ ﺍﻟﺫﻱ ﺭﻜﺯ ﻓﻴﻪ ﻋﻠﻰ ﺤﺎل ﺍﻷﻗﻭﺍﻡ ﻤﻥ ﺒﻌﺩ ﻨﻭﺡ ﺤﺘﻰ ﺸﺒﻪ ﺍﻟﻘﺭﺁﻥ ﻟﺩﻯ‬

‫ﺍﻟﺒﻌﺽ ﺒﺄﻨﻪ ﻴﻭﻟﻲ ﺘﻠﻙ ﺍﻷﻗﻭﺍﻡ ﺍﻟﺤﻴﺯ ﺍﻷﻜﺒﺭ ﻤﻥ ﺍﻫﺘﻤﺎﻤﺎﺘﻪ ﺘﺎﺭﻜﹰﺎ ﻟﻤﻥ ﺘﺒﻘﻰ ﻤﺘﺎﻫـﺎﺕ‬ ‫ﺘﺘﻌﻠﻕ ﺒﺎﻟﺘﺄﺴﻲ ﻭﺍﻻﻤﺘﺩﺍﺩ ‪ ،‬ﻓﻤﻨﻬﻡ ﻤﻥ ﻗﺎل ﺇﻨﻪ ﺨﻁﺎﺏ ﻋﺭﺒﻲ ﺃﻭ ﻴﻌﻨﻲ ﺒﺎﻟﺤﻘﺒﺔ ﺍﻟﻨﺒﻭﻴـﺔ‬

‫ﺍﻟﺸﺭﻴﻔﺔ ﻭﻤﺎ ﻗﺒﻠﻬﺎ ﻭﻻ ﻴﺘﻁﺭﻕ ﻟﻤﺎ ﺴﻴﺄﺘﻲ ﻓﻲ ﻤﺴﺘﻘﺒل ﻤﺘﻐﻴﺭﺍﺕ ﺍﻷﺯﻤﻨﺔ ﻭﺍﻷﻤﻜﻨـﺔ ‪.‬‬

‫ﻜﻤﺎ ﺃﻥ ﺍﻟﺘﺭﻜﻴﺯ ﻫﻭ ﺩﺍﺌﻤﹰﺎ ﻋﻠﻰ ﻤﻭﺍﺠﻬﺔ ﺍﻟﺸﺭﻙ ﺍﻟﻀﻤﻨﻲ ﺍﻟﺒﻭﺍﺡ ﻭﺍﻟﺘﺄﻜﻴﺩ ﺒﻌﺩ ﺫﻟﻙ ﻋﻠﻰ‬ ‫ﻭﺤﺩﺍﻨﻴﺔ ﺍﷲ ﻭﺍﻟﺒﻌﺙ ﺍﻵﺨﺭﻭﻱ ﻭﻁﺭﺡ ﻤﻭﺠﺒﺎﺕ ﺍﻟﻌﺒﻭﺭ ﺍﻟﺼﺎﻟﺢ ﻓﻲ ﺍﻟـﺩﻨﻴﺎ ‪ .‬ﻓﻜﺄﻨﻤـﺎ‬

‫ﺍﻟﻘﺭﺁﻥ ﻫﻭ ﻤﺴﺘﻭﺩﻉ ﻫﺫﻩ ﺍﻟﺭﺒﺎﻋﻴﺔ ﻓﻘﻁ )ﻨﺒﺫ ﺍﻟﺸﺭﻙ ‪ -‬ﻭﺤﺩﺍﻨﻴﺔ ﺍﷲ ‪ -‬ﺍﻟﻌﻤل ﺍﻟﺼﺎﻟﺢ‬ ‫‪ -‬ﺍﻟﺒﻌﺙ ﺍﻵﺨﺭﻭﻱ(‪.‬‬

‫ﻓﺎﻷﻤﺜﻠﺔ ﺍﻟﻘﺭﺁﻨﻴﺔ ﺃﻤﺜﻠﺔ ﺘﺨﺎﻁﺏ ﻤﺠﺘﻤﻌﺎﺕ ﻤﺎ ﻗﺒل ﺍﻟﺼﻨﺎﻋﺔ ﻭﺘﺭﻜﻴـﺏ ﺍﻷﺴـﺭﺓ‬

‫ﺍﻟﺯﺭﺍﻋﻴﺔ ﻭﺍﻟﺭﻴﻔﻴﺔ ﺍﻟﻘﺒﻠﻴﺔ ﻭﺤﺘﻰ ﺍﻟﺒﺤﺭﻴﺔ ﺍﻟﺘﻲ ﺘﻘﻭﻡ ﻋﻠﻰ ﺍﻟﺼﻴﺩ ﻭﻤﺴﺨﺭﺍﺕ ﺍﻟﺤﻤﻴـﺭ‬ ‫ﻭﺍﻟﺒﻐﺎل ﻭﺍﻟﺨﻴل ‪ ،‬ﻭﺘﺨﻭﻑ ﺭﻜﻭﺏ ﺍﻟﺒﺤﺭ ﺤﺘﻰ ﺃﻥ ﺍﻟﻘﺭﺁﻥ ﻟﻴﺘﻤﺎﻫﻰ ﻤﻊ ﺒﻌﺽ ﺍﻟﻤﻅﺎﻫﺭ‬

‫ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﺴﻠﻭﻜﻴﺔ ﻓﻲ ﺘﻠﻙ ﺍﻟﻤﺠﺘﻤﻌﺎﺕ ﻤﺎ ﻗﺒل ﺍﻟﺼﻨﺎﻋﺔ ﺇﺫ ﻟﻡ ﻴﺘﻁـﺭﻕ ﻟﺘﺤـﺭﻴﻡ‬

‫ﺍﻟﺭﻕ ﺒﺎﻟﻤﺴﺘﻭﻯ ﺍﻟﺫﻱ ﺤﺭّﻡ ﺒﻪ ﻟﺤﻡ ﺍﻟﺨﻨﺯﻴﺯ ﺃﻭ ﺘﻌﺩﺩ ﺍﻟﺯﻭﺠﺎﺕ ﻭﺒﺩﺃ ﺃﻨﻪ ﻴﻘـﺭ ﺩﻭﻨﻴـﺔ‬ ‫ﺍﻟﻤﺭﺃﺓ ﻓﻲ ﺍﻟﺸﻬﺎﺩﺓ ﻤﻊ ﻓﺭﺽ ﺍﻟﺨﻤﺎﺭ ﻋﻠﻴﻬﺎ ﺍﻟﺦ‪ ..‬ﻤﻤﺎ ﻴﺠﻌل ﻓﻘﻬﺎﺀ ﺍﻹﺴﻼﻡ ﺍﻟﻤﻌﺎﺼﺭ‬

‫ﻓﻲ ﺤﺭﺝ ﻤﻥ ﺃﻤﺭﻫﻡ ﺘﺠﺎﻩ ﺍﻟﻤﺸﻜﻼﺕ ﺍﻟﻨﻭﻋﻴﺔ ﺍﻟﻤﺘﺠﺩﺩﺓ ﺒﺤﻴﺙ ﺃﻥ ﺍﻟﻔﻘﻴﻪ ﺍﻟﻤﺘﻤﻜﻥ ﺍﻟﺫﻱ‬

‫ﻴﺴﺘﺸﻬﺩ ﺒﺂﺭﺍﺌﻪ ﻫﻭ ﻓﻘﻁ ﻤﻥ ﻴﻜﻭﻥ ﻗﺎﺩﺭﹰﺍ ﻋﻠﻰ ﻓﻬﻡ ﻭﺍﺴﺘﺭﺠﺎﻉ ﺃﺤﻭﺍل ﺘﻠﻙ ﺍﻟﻤﺠﺘﻤﻌـﺎﺕ‬

‫ﺍﻟﺴﺎﻟﻔﺔ ﺜﻡ ﺍﻻﺠﺘﻬﺎﺩ ﻓﻲ ﺍﻟﻤﺸﻜﻼﺕ ﺍﻟﻤﻌﺎﺼﺭﺓ ﻋﻠﻴﻬﺎ ﻭﻫﻜﺫﺍ ﺃﺼـﺒﺢ )ﺍﻟﻘﻴـﺎﺱ( ﺃﺤـﺩ‬

‫ﺍﻷﺼﻭل ﺒﻌﺩ ﺍﻟﻘﺭﺁﻥ ﻭﺍﻟﺴﻨﺔ ﻭﺍﻹﺠﻤﺎﻉ‪.‬‬

‫ﻥ )ﻓﺭﺽ( ﺍﻟﺩﻴﻥ ﻋﻠﻰ ﺍﻟﻤﺠﺘﻤﻊ ﺒﺎﻟﻤﻭﺍﺼﻔﺎﺕ ﺍﻟﺘﺎﺭﻴﺨﻴـﺔ ﺍﻟﺴـﺎﺒﻘﺔ‬ ‫ﺇﻀﺎﻓﺔ ﺇﻟﻰ ﺃ ّ‬

‫ﻼ "ﻤﺤﺴﻭﺴ ﹰﺎ" ﻤﻠﻤﻭﺴﹰﺎ ﻜﻤﺎ ﻜﺎﻥ ﻓﻲ ﺍﻟﺤﻘﺒـﺔ‬ ‫ﻴﺤﺘﺎﺝ ﺇﻟﻰ "ﺘﺩﺨل ﺇﻟﻬﻲ"‪ ،‬ﺴﻭﺍﺀ ﺃﻜﺎﻥ ﺘﺩﺨ ﹰ‬

‫ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ‪ :‬ﺍﻟﻤﻔﺎﻫﻴﻡ ﻭﺍﻟﻘﻀﺎﻴﺎ ﺍﻟﻜﻭﻨﻴﺔ‬

‫ﺃ‪ .‬ﻤﺤﻤﺩ ﺃﺒﻭ ﺍﻟﻘﺎﺴﻡ ﺤﺎﺝ ﺤﻤﺩ‬

‫ﻼ "ﻏﻴﺒﻴ ﹰﺎ"ﻜﻤﺎ ﻜﺎﻥ ﻓﻲ "ﻤﻁﻠﻊ"ﺍﻟﺤﻘﺒﺔ ﺍﻹﺴـﻼﻤﻴﺔ ﺍﻷﻤﻴـﺔ‬ ‫ﺍﻟﻴﻬﻭﺩﻴﺔ ﺍﻟﻤﻭﺴﻭﻴﺔ ‪ ،‬ﺃﻭ ﺘﺩﺨ ﹰ‬

‫ﺍﻟﻤﺤﻤﺩﻴﺔ ﺍﻷﻭﻟﻰ ‪ .‬ﻭﻴﺠﺏ ﺃﻥ ﻨﻠﺤﻅ ﺒﻭﻀﻭﺡ ﺃﻥ ﻜﺎﻓﺔ ﺍﻟﻨﺒﻭّﺍﺕ ﻟـﻡ ﺘﺠـﺩ ﺍﻻﺴـﺘﺠﺎﺒﺔ‬

‫ﺍﻟﻤﻁﻠﻭﺒﺔ ﻤﻥ ﺍﻟﺸﻌﻭﺏ ﻭﺍﻷﻗﻭﺍﻡ ﻤﺎ ﻋﺩﺍ ﻨﺒﻭّﺓ ﻤﻭﺴﻰ ﻭﻨﺒﻭّﺓ ﺨﺎﺘﻡ ﺍﻟﺭﺴل ﻭﺍﻟﻨﺒﻴﻴﻥ ‪ ،‬ﻭﺃﺘﻰ‬ ‫ﺍﻻﺴﺘﺜﻨﺎﺀ ﻋﺒﺭ ﺍﻟﺘﺩﺨل ﺍﻹﻟﻬﻲ ‪ ،‬ﺍﻟﻤﺤﺴﻭﺱ ﺜﻡ ﺍﻟﻐﻴﺒﻲ ‪  :‬ﺜﻡ ﺃﺭﺴﻠﻨﺎ ﺭﺴﻠﻨﺎ ﺘﺘﺭﻯ ﻜـل‬ ‫ﻤﺎ ﺠﺎﺀ ﺃﻤﺔ ﺭﺴﻭﻟﻬﺎ ﻜﺫﺒﻭﻩ ﻓﺄﺘﺒﻌﻨﺎ ﺒﻌﻀﻬﻡ ﺒﻌﻀﺎ ﻭﺠﻌﻠﻨﻬﻡ ﺃﺤﺎﺩﻴﺙ ﻓﺒﻌـﺩﹰﺍ ﻟﻘـﻭﻡ ﻻ‬

‫ﻴﺅﻤﻨﻭﻥ ‪" ‬ﺍﻟﻤﺅﻤﻨﻭﻥ ‪،‬ﺝ‪، 18‬ﺁﻴﺔ‪"44 :‬‬

‫ﻓﺎﻟﺫﻱ ﻴﺘﺒﻘﻰ ﻤﻥ ﺍﻟﺩﻴﻥ ﻫﻭ "ﺇﺭﺙ ﻋﺎﻡ" ﻴﺘﺩﺍﺨل ﻤﻊ ﺍﻟﻁﺒﺎﺌﻊ ﺍﻟﺒﺸـﺭﻴﺔ ﻭﻤﻜﻭﻨـﺎﺕ‬

‫ﺍﻟﻌﺭﻑ ﻭﺍﻟﺜﻘﺎﻓﺔ ﺇﻟﻰ ﻤﺴﺘﻭﻯ ﺍﻟﺘﺤﺭﻴﻔﺎﺕ ﻓﻲ ﻜﺜﻴﺭ ﻤﻥ ﺍﻷﺤﻴﺎﻥ ‪ ،‬ﺃﻱ ﺘﺤﻭل ﺍﻟﺩﻴﻥ ﻤـﻥ‬ ‫ﻤﻌﺭﻓﺔ ﺇﻟﻰ ﺇﻴﺩﻴﻭﻟﻭﺠﻴﺎ ﺘﺨﺎﻟﻁﻬﺎ ﺍﻟﻜﺜﻴﺭ ﻤﻥ ﺍﻷﻓﻜﺎﺭ‪.‬‬

‫ﻏﻴﺭ ﺃﻨﻪ ﻴﺘﺒﻘﻰ ﺃﻤﺭ ﻭﺍﺤﺩ ﻟﻠﺤﻔﺎﻅ ﻋﻠﻰ ﺍﻟﺩﻴﻥ ‪ ،‬ﻫﻭ "ﺍﻟﺘﺩﺍﻓﻊ" ﻭﺍﻟﺫﻱ ﻤﻥ ﺩﻭﻨـﻪ‬

‫ﻟﻬﺩﻤﺕ ﺩﻭﺭ ﺍﻟﻌﺒﺎﺩﺓ ‪ ،‬ﻭﻟﻴﺱ ﺨﺭﺒﺕ ﺒﻔﻌل ﺍﻟﻤﻌﺎﺭﻙ ﺍﻟﻌﺴﻜﺭﻴﺔ ‪ .‬ﻭﺍﻟﻬﺩﻡ ﺍﻨﺼـﺭﺍﻑ ‪،‬‬ ‫ﺒﺎﻟﺘﺩﺍﻓﻊ ﺘﺒﻘﻰ ﺠﺫﻭﺓ ﺍﻟﺩﻴﻥ ﻋﺒﺭ ﺍﻟﻌﺼﺒﻴﺎﺕ ‪ :‬ﻭﻟﻭ ﻻ ﺩﻓﻊ ﺍﻟﻨـﺎﺱ ﺒﻌﻀـﻬﻡ ﺒـﺒﻌﺽ‬

‫ﻟﻬﺩﻤﺕ ﺼﻭﺍﻤﻊ ﻭﺒﻴﻊ ﻭﺼﻠﻭﺍﺕ ﻭﻤﺴﺎﺠﺩ ﻴﺫﻜﺭ ﻓﻴﻬﺎ ﺍﺴﻡ ﺍﷲ ﻜﺜﻴﺭﹰﺍ ‪" ‬ﺍﻟﺤﺞ ‪ ،‬ﺝ‪،17‬‬

‫ﺁﻴﺔ‪ ."40 :‬ﻭﻫﺫﺍ ﺘﺩﺍﻓﻊ ﻋﺎﻟﻤﻲ ﻋﺎﻡ ﻏﻴﺭ ﺃﻥ ﺍﻟﺘﺩﺍﻓﻊ ﺍﻷﻜﺜﺭ ﻓﻌﺎﻟﻴﺔ ﻫﻭ ﺍﻟﺘﺩﺍﻓﻊ ﻤﺎ ﺒـﻴﻥ‬

‫ﺍﻟﻌﺭﺏ ﺘﺤﺕ ﻤﻅﻠﺔ ﺍﻹﺴﻼﻡ ﻭﺍﻹﺴﺭﺍﺌﻴﻠﻴﻴﻥ ﺘﺤﺕ ﻤﻅﻠﺔ ﺍﻟﻴﻬﻭﺩﻴﺔ ﺃﻴﹰﺎ ﻜﺎﻥ ﻓﻬﻡ ﺍﻟﻤﺘﺩﺍﻓﻌﻴﻥ‬ ‫ﻟﺩﻴﻨﻬﻡ ﻓﻲ ﺇﻁﺎﺭ ﺍﻟﺘﺜﺒﻴﺕ ﺍﻟﻌﺼﺒﻭﻱ‪ .‬ﻭﻴﺭﺘﺒﻁ ﺍﻷﻤﺭ ﻫﻨﺎ ﺒﺎﺼـﻁﻔﺎﺀ ﺍﻷﺭﺽ ﻭﺍﻟﺒﺸـﺭ‬ ‫ﻥ ﺇﻋﺎﺩﺓ ﺇﻨﺘـﺎﺝ ﺍﻟﺤﻘﺒـﺔ‬ ‫ﻭﻤﺤﺩﺩﺍﺕ ﺍﻟﺯﻤﺎﻥ ﻭﺍﻟﻤﻜﺎﻥ ‪ -‬ﻜﻤﺎ ﺃﻟﻤﺤﻨﺎ ﺴﺎﺒﻘﹰﺎ ‪ -‬ﻫﻜﺫﺍ ﻨﺠﺩ ﺃ ّ‬

‫ﺍﻟﻨﺒﻭﻴﺔ ﺍﻟﺸﺭﻴﻔﺔ ﺒﺎﻟﻨﺴﺒﺔ ﻟﻠﻤﺴﻠﻤﻴﻥ ‪ ،‬ﻭﺇﻋﺎﺩﺓ ﺇﻨﺘﺎﺝ ﺍﻟﺤﻘﺒﺔ ﺍﻟﻤﻭﺴﻭﻴﺔ ﺒﺎﻟﻨﺴﺒﺔ ﻟﻠﻴﻬـﻭﺩ ‪،‬‬

‫ﻭﺒﺎﻟﻘﻭﺓ ﺍﻟﺒﺸﺭﻴﺔ ﺍﻟﺫﺍﺘﻴﺔ ﻓﻴﻤﺎ ﺘﻁﺭﺤﻪ ﺍﻟﺤﺭﻜﺎﺕ ﺍﻟﻘﺎﺌﻤﺔ ﺍﻟﻴﻭﻡ ﺃﻤـﺭ ﺨـﺎﺭﺝ ﻤﻭﺠﺒـﺎﺕ‬ ‫ﻭﻤﻘﻭﻤﺎﺕ ﻤﺎ ﺘﺒﻘﻰ ﻤﻥ ﺍﻹﺭﺙ ﺍﻟﺩﻴﻨﻲ ﺍﻟﻌﺎﻡ‪.‬‬

‫ﻥ ﻫﻨﺎﻙ ﻤﻤﻜﻨﹰﺎ ﻭﻀﺭﻭﺭﻴﹰﺎ ﻴﺴﺘﻨﻬﺽ ﺘﻠﻘﺎﺌﻴﹰﺎ ﻭﺒﺘﻘﺩﻴﺭ ﺇﻟﻬﻲ ﺒﻤﻭﺠﺏ ﺍﻟﺘﺩﺍﻓﻊ‬ ‫ﻏﻴﺭ ﺃ ّ‬

‫ﺍﻟﻌﺭﺒﻲ ‪ -‬ﺍﻹﺴﻼﻤﻲ ﺒﻭﺠﻪ ﺍﻹﺴﺭﺍﺌﻴﻠﻲ ﺍﻟﻴﻬﻭﺩﻱ ﻜﻤﺎ ﺃﻭﻀﺤﺕ ﻤﻘﺩﻤﺔ ﺴﻭﺭﺓ ﺍﻹﺴـﺭﺍﺀ‬ ‫ﻭﻨﻬﺎﻴﺘﻬﺎ ﻭﻤﻘﺩﻤﺔ ﺴﻭﺭﺓ ﺍﻟﺤﺸﺭ ﻭﻫﻭ ﺍﻟﺘﻤﺴﻙ ﺒﺎﻟﺩﻴﻥ ﻨﻔﺴﻪ ﻋﻠﻰ ﺃﻥ ﻴﺘﺠﻪ ﻋﻠﻤﺎﺀ ﺍﻷﻤـﺔ‬

‫ﻟﺘﺭﻗﻴﺔ ﻭﺇﺤﻜﺎﻡ ﺜﻭﺍﺒﺕ ﻫﺫﺍ ﺍﻟﺩﻴﻥ ﺒﺩﺍﻴﺔ ﻤﻥ ﺍﻟﺘﺄﻜﻴﺩ ﻋﻠﻰ ﺍﻟﻘﻴﻤﺔ ﺍﻟﻤﻌﺭﻓﻴﺔ ﻟﻺﻴﻤﺎﻥ ﺒـﺎﷲ‬

‫ﺘﻔﻜ ﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪2001 ، (2‬ﻡ‪1422 /‬ﻫـ‬

‫ﺍﻟﻔﻠﺴﻔﺔ ﻭﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ‬

‫ﺍﻟﻭﺍﺤﺩ ﺍﻷﺤﺩ ﻹﻅﻬﺎﺭ ﺍﻟﺭﺅﻴﺔ ﺍﻟﻭﻀﻌﻴﺔ ﻭﻫﻨﺎ ﻴﺄﺘﻲ ﺩﻭﺭ ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ﻤﺘﻰ ﻓﻬﻤﺕ‬

‫ﻓﻲ ﺇﻁﺎﺭ ﺍﻟﻘﺭﺁﻥ ﻭﻤﻁﻠﻘﻪ ﻭﺒﻤﺎ ﻴﻌﺎﺩل ﻤﻁﻠﻕ ﺍﻹﻨﺴﺎﻥ ﻭﻤﻁﻠﻕ ﺍﻟﻭﺠﻭﺩ ﻭﻋﺒﺭ ﺍﻟﺠﻤﻊ ﺒﻴﻥ‬ ‫ﺍﻟﻘﺭﺍﺀﺘﻴﻥ ﻭﺍﻹﺴﺘﻬﺩﺍﺀ ﺒﺎﻟﻌﻼﻗﺔ ﺍﻟﺠﺩﻟﻴﺔ ﻤﺎ ﺒﻴﻥ ﺍﻟﻐﻴﺏ ﻭﺍﻹﻨﺴﺎﻥ ﻭﺍﻟﻁﺒﻴﻌـﺔ ﻭﺇﺴـﺘﺭﺩﺍﺩ‬

‫ﺍﻟﻌﻠﻡ ﻤﻥ ﺒﺭﺍﺜﻥ ﺍﻟﻘﺒﻀﺔ ﺍﻟﻭﻀﻌﻴﺔ ﺤﻴﺙ ﻴﺘﻌﺯﺯ ﺍﻟﺩﻴﻥ ﺤﻴﻥ ﻴﺤﻠﻕ ﺍﻟﻌﻠﻤﺎﺀ ﺒﻌﻠﻤﻬﻡ ﻓـﻲ‬ ‫ﺭﺤﺎﺏ ﺍﻟﻜﻭﻨﻴﺔ ﻭﺍﻟﻜﻭﻥ‪:‬‬

‫‪ ‬ﻭﻤﻥ ﺍﻟﻨﺎﺱ ﻭﺍﻟﺩﻭﺍﺏ ﻭﺍﻷﻨﻌﺎﻡ ﻤﺨﺘﻠﻑ ﺃﻟﻭﺍﻨﻪ ﻜﺫﻟﻙ ﺇﻨﻤﺎ ﻴﺨﺸـﻰ ﺍﷲ ﻤـﻥ‬

‫ﻋﺒﺎﺩﻩ ﺍﻟﻌﻠﻤﺎﺀ ﺇﻥ ﺍﷲ ﻋﺯﻴﺯ ﻏﻔﻭﺭ ‪" ‬ﻓﺎﻁﺭ ‪ ،‬ﺝ ‪ ، 22‬ﺁﻴﺔ‪  "28 :‬ﻴﺭﻓﻊ ﺍﷲ ﺍﻟـﺫﻴﻥ‬

‫ﺁﻤﻨﻭﺍ ﻤﻨﻜﻡ ﻭﺍﻟﺫﻴﻥ ﺃﻭﺘﻭﺍ ﺍﻟﻌﻠﻡ ﺩﺭﺠﺎﺕ ﻭﺍﷲ ﺒﻤﺎ ﺘﻌﻤﻠﻭﻥ ﺨﺒﻴﺭ‪" ‬ﺍﻟﻤﺠﺎﺩﻟﺔ ‪ ،‬ﺝ ‪282‬‬

‫‪ ،‬ﺁﻴﺔ‪ . "11 :‬ﻭﻟﻜﻥ ﺤﻴﻥ ﻴﺠﻨﺢ ﺒﻌﺽ ﺍﻟﻭﻀﻌﻴﻴﻥ ﻹﺴﺘﻼﺏ ﺍﻟﻌﻠﻡ ﺒﺈﺘﺠﺎﻩ ﺍﻟﺸﻴﺌﻴﺔ ﺒﻤﺎ ﻓﻲ‬ ‫ﺫﻟﻙ ﺘﺤﻭﻴل ﺍﻹﻨﺴﺎﻥ ﺇﻟﻰ ﺸﺊ ﻭﺘﺠﺭﻴﺩ ﺍﻟﻌﻠﻡ ﻤﻥ ﻜﻭﻨﻴﺘﻪ ﻨﺩﺨل ﺠﻤﻴﻌـﹰﺎ ﻓـﻲ ﺍﻟﺒﻭﺘﻘـﺔ‬

‫ﺍﻟﻅﻼﻤﻴﺔ ‪ ،‬ﻓﻴﺄﺘﻲ ﺍﻟﺩﻴﻥ ﻤﺠﺩﺩﹰﺍ ﻟﻴﺴﺘﺭﺩ ﺒﻀﺎﻋﺘﻪ ﺒﻨﻔﻲ ﺍﻟﻭﻀﻌﻴﺔ ﻋﻨﻬﺎ ‪ ،‬ﻭﻫﺫﺍ ﻫﻭ ﺃﺴﺎﺱ‬

‫ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ‪ ،‬ﺃﻯ ﺍﻟﻤﻌﺭﻓﺔ ﺍﻟﻜﻭﻨﻴﺔ ﻏﻴﺭ ﺍﻟﻭﻀﻌﻴﺔ‪.‬‬

‫ﻭﻗﺩ ﺒﺩﺃﺕ ﺍﻟﺤﻀﺎﺭﺓ ﺍﻟﻐﺭﺒﻴﺔ ‪ -‬ﻜﻤﺎ ﺫﻜﺭﻨﺎ ‪ -‬ﻓﻲ ﺍﺭﺘﻴﺎﺩ ﺃﻭﻟﻰ ﻤﺴﺎﻟﻙ ﺍﻟﻁﺭﻴـﻕ‬

‫ﻭﻟﻜﻥ ﻟﻴﺱ ﺒﺎﺘﺠﺎﻩ ﺍﻟﻜﻭﻨﻴﺔ ﺒﻌﺩ ‪ ،‬ﻭﻟﻜﻥ ﺒﺤﺼﺎﺭ ﺍﻟﻭﻀﻌﻴﺔ ﻜﻔﻠﺴـﻔﺔ ﻟﻠﻌﻠـﻭﻡ ﺍﻟﻁﺒﻴﻌﻴـﺔ‬ ‫ﻭﺍﻹﻨﺴﺎﻨﻴﺔ ﺒﺩﺍﻴﺔ ﺒﺤﻠﻘﺔ ﻓﻴﻨﺎ ﻭﺍﻤﺘﺩﺍﺩﹰﺍ ﺇﻟﻰ ﻤﺩﺭﺴﺔ ﻓﺭﺍﻨﻜﻔﻭﺭﺕ ‪ ..‬ﻭﺍﻟﻅﺎﻫﺭ ﻓﻲ ﺍﻷﻭﻟـﻰ‬

‫)ﻓﻴﻨﺎ( ﺍﻟﺘﺭﻜﻴﺯ ﻋﻠﻰ ﺘﻔﻜﻴﻙ ﺩﻏﻤﺎﺌﻴﺔ ﺍﻟﻌﻠﻭﻡ ﺍﻟﻁﺒﻴﻌﻴﺔ ‪ ،‬ﻜﻤﺎ ﺃﻥ ﺍﻟﻅﺎﻫﺭ ﻓـﻲ ﻤﺩﺭﺴـﺔ‬

‫ﻥ ﻫـﺫﺍ ﺍﻟﺘﻔﻜﻴـﻙ ﺫﻭ ﺍﻟﻁﺒﻴﻌـﺔ‬ ‫"ﻓﺭﺍﻨﻜﻔﻭﺭﺕ" ﺘﻔﻜﻴﻙ ﺍﻟﻤﺎﺩﻴﺔ ﺍﻟﻭﻀﻌﻴﺔ ﺍﻟﺠﺩﻟﻴﺔ ‪ .‬ﻏﻴﺭ ﺃ ّ‬ ‫ﺍﻹﺒﺴﺘﻤﻭﻟﻭﺠﻴﺔ ﺍﻟﻤﻨﻔﺘﺤﺔ ﻻ ﺯﺍل ﻓﻲ ﺇﻁﺎﺭ ﺍﻟﻭﻀﻌﻴﺔ ﻭﻟﻡ ﻴﺘﻡ ﺍﻟﺘﺨﻠﺹ ﻤﻨﻬﺎ ﺒﻌﺩ‪.‬‬

‫ﻓﺤﻴﻥ ﻴﺴﺘﺭﺩ ﺍﻟﺩﻴﻥ ﺍﻟﻤﻌﺭﻓﺔ ﺍﻟﻌﻠﻤﻴﺔ ﺇﻟﻴﻪ ﺒﺎﺘﺠﺎﻩ ﺍﻟﻜﻭﻨﻴﺔ ﻭﻴﺒﺭﺌﻬﺎ ﻤﻥ ﺍﻟﻭﻀـﻌﻴﺔ‬

‫ﻴﻜﻭﻥ ﻗﺩ ﻗﺎﻡ ﺒﻌﻤﻠﻴﻥ ﻤﺯﺩﻭﺠﻴﻥ ﻓﻲ ﻜل ﻭﺍﺤﺩ ‪ ،‬ﻓﻤﻥ ﻨﺎﺤﻴﺔ ﻴﺩﻴﻥ ﺍﻟﺼﺭﺍﻉ ﺍﻟﻼﻫـﻭﺘﻲ‬

‫ﺍﻟﻤﺴﻴﺤﻲ ﻤﻊ ﺍﻟﻌﻠﻡ‪ ،‬ﻭﻤﻥ ﻨﺎﺤﻴﺔ ﺃﺨﺭﻯ ﻴﺩﻴﻥ ﺘﻭﺠﻬﺎﺕ ﺍﻟﻭﻀﻌﻴﺔ ﻓﻲ ﺍﻟﻌﻠﻡ ﻓﻼ ﺘﻜـﻭﻥ‬

‫ﺍﻟﻤﻌﺭﻓﺔ ﺒﻌﺩ ﺫﻙ ﺇﻻ ﺇﺴﻼﻤﻴﺔ ‪ ،‬ﻤﺒﺭﺌﹰﺎ ﺍﻟﺩﻴﻥ ﻤﻥ ﺍﻟﻼﻫﻭﺕ ﺒﺫﺍﺕ ﺍﻟﻭﻗﺕ ﺍﻟﺫﻱ ﻴﺒﺭﺉ ﻓﻴﻪ‬

‫ﺍﻟﻌﻠﻡ ﻤﻥ ﺍﻟﻭﻀﻌﻴﺔ ‪.‬‬

‫ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ‪ :‬ﺍﻟﻤﻔﺎﻫﻴﻡ ﻭﺍﻟﻘﻀﺎﻴﺎ ﺍﻟﻜﻭﻨﻴﺔ‬

‫ﺃ‪ .‬ﻤﺤﻤﺩ ﺃﺒﻭ ﺍﻟﻘﺎﺴﻡ ﺤﺎﺝ ﺤﻤﺩ‬

‫ﻓﻤﺸﻜﻠﺔ ﺍﻟﻭﻀﻌﻴﺔ ﺃﻨﻬﺎ ﻗﻴﺩﺕ ﺍﻟﻌﻠﻡ ﺒﻤﺨﻁﻁﻬﺎ ﺍﻟﺫﻱ ﺭﻓﺽ ﺍﻟﺘﻌﺎﻤل ﻤﻊ ﺍﻟﻅـﻭﺍﻫﺭ‬

‫ﺍﻟﺘﻲ ﻟﻡ ﺘﺭﺘﻕ ﺃﺩﻭﺍﺘﻪ ﻟﻠﺘﻌﺭﻑ ﻋﻠﻴﻬﺎ ﻭﻗﻴﺎﺴﻬﺎ ﻤﺨﺘﺒﺭﻴﹰﺎ ‪ ،‬ﻭﻓﻲ ﺤﻤﻰ ﺭﻓﻀﻪ ﻟﻬﺎ ﻴﺘﻨﺎﺴﻰ‬

‫ﺃﻨﻬﺎ ﻅﻭﺍﻫﺭ ﺤﻴﺔ ﻓﻲ ﺤﻴﻥ ﺃﻥ ﻤﻬﻤﺔ ﺍﻟﻌﻠﻡ ﺍﻟﺩﺍﺌﻤﺔ ﺃﻥ ﻴﺘﻌﺭﻑ ﻋﻠﻰ ﻤﺎ ﻟﻡ ﻴﺘﻌﺭﻑ ﻋﻠﻴﻪ‬ ‫ﻑ ﺃﻥ ﻴﻜﻭﻥ ﻋﻠﻤﹰﺎ ‪.‬‬ ‫ﺒﻌﺩ ﻭﺇﻻ ﺃﺼﺒﺢ ﺍﻟﻌﻠﻡ ﻤﺎﻟﻜﹰﺎ ﻟﻠﺤﻘﺎﺌﻕ ﻭﻜ ﹼ‬

‫ﻓﻨﺤﻥ ﻓﻲ ﻋﺼﺭ ﺍﻟﻌﻠﻡ ﻭﺍﻟﻌﺎﻟﻤﻴﺔ ﻭﻗﺩ ﺘﻐﻴﺭﺕ ﻨﻭﻋﻴﹰﺎ ﺇﺸﻜﺎﻟﻴﺎﺕ ﺍﻟﻔﻜﺭ ﻭﺍﻟﻭﺍﻗـﻊ ‪.‬‬

‫ﻫﻨﺎ ﺘﻘﻑ ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ﺒﻜﺎﻤل ﺃﻁﺭﻫﺎ ﺍﻟﻤﻨﻬﺠﻴﺔ ﻟﺘﻁﺭﺡ ﺍﻟﺒﺩﻴل ﺍﻟﻤﺘﺠﺎﻭﺯ ﻟﻠﻭﻀـﻌﻴﺔ‬

‫ﻓﻲ ﻋﺼﺭ ﺍﻟﻌﻠﻡ ﻭﺍﻟﻌﺎﻟﻤﻴﺔ ‪ ،‬ﺤﻴﺙ ﻨﻌﻴﺩ ﻓﻬﻡ ﺩﻴﻨﻨﺎ ﻭﻓﻲ ﻫﺫﺍ ﺍﻹﻁﺎﺭ ﺒﻭﺼـﻔﻪ "ﻋﺎﻟﻤﻴـﺔ‬

‫ﺨﻁﺎﺏ" "ﻭﺤﺎﻜﻤﻴﻪ ﻜﺘﺎﺏ" ﻭ "ﺸﺭﻋﺔ ﺘﺨﻔﻴﻑ ﻭﺭﺤﻤﺔ" ﻴﺘﻭﺠﻪ ﺇﻟﻰ ﻜﺎﻓﺔ ﻤﺠﺘﻤﻌﺎﺕ ﺍﻟﻌﺎﻟﻡ‬

‫ﺍﻟﻤﻌﺎﺼﺭ ﺒﺎﺴﺘﻴﻌﺎﺏ ﻭﺘﺠﺎﻭﺯ ﻟﻜﺎﻓﺔ ﺍﻟﻤﻨﺎﻫﺞ ﺍﻟﻤﻌﺭﻓﻴﺔ ﻭﺍﻷﻨﺴﺎﻕ ﺍﻟﺤﻀﺎﺭﻴﺔ ﻭ ﺒﻤﺎ ﻴﺅ َﻤّﻥ‬ ‫ﻼ ﻤﻭﻀﻭﻋﻴﹰﺎ ﻟﻬـﺎ ﺇﻻ‬ ‫ﺍﻟﺘﺩﺍﺨل ﺒﺎﻟﻭﻋﻲ ﻤﻊ ﺇﺸﻜﺎﻟﻴﺎﺕ ﺍﻟﻌﺎﻟﻡ ﺍﻟﻤﻌﺎﺼﺭ ﻭﺍﻟﺘﻲ ﻻ ﺘﺠﺩ ﺤ ﹰ‬

‫ﺒﺎﻨﺘﻘﺎل ﺍﻹﻨﺴﺎﻥ ﻤﻥ ﺴﺠﻥ ﺍﻟﻭﻀﻌﻴﺔ ﺇﻟﻰ ﺁﻓﺎﻕ ﺍﻟﻜﻭﻨﻴﺔ ﻋﺒﺭ ﻜﺘﺎﺏ ﻜﻭﻨﻲ ﻫـﻭ ﺍﻟﻘـﺭﺁﻥ‬ ‫ﺒﺎﻟﺫﺍﺕ‪.‬‬

‫ﻫﺫﻩ ﻫﻲ )ﺍﻟﻜﻠﻴﺔ( ﺍﻟﻀﺎﺒﻁﺔ ﻟﻨﺴﻴﺞ ﻗﻭﺍﻋﺩ ﺍﻟﻤﻔﺎﻫﻴﻡ ﺍﻟﺘﻲ ﻨﺴﺘﻤﺩﻫﺎ ﻤﻥ ﺍﻟﻘـﺭﺁﻥ ‪،‬‬

‫ﻭﻋﺒﺭ ﺍﻻﺴﺘﻨﺒﺎﻁ ﻭﺇﻋﻤﺎل ﺍﻟﻘﺭﺍﺀﺓ ﺍﻷﻭﻟﻰ ﻟﻺﺤﺎﻁﺔ ﺒﺎﻟﻤﺘﻐﻴﺭﺍﺕ ﺨﻼﻓﹰﺎ ﻟﻠﺨﻁﺎﺏ ﺍﻟﻘﺭﺁﻨﻲ‬

‫ﺍﻟﻤﺒﺴﻁ ﻭﺍﻟﻤﺒﺎﺸﺭ ﺍﻟﺫﻱ ﺘﻭﺠﻪ ﻟﻸﻤﻴﻴﻥ ﺍﻟﻌﺭﺏ ﻓﻲ ﺤﻴﻨﻬﺎ ﺃﻱ ﺨﻁﺎﺏ ﻤﺎ ﻗﺒل ﺍﻟﻤﻨﻬﺠﻴـﺔ‬ ‫ﺍﻟﻤﺴﺘﻤﺩﺓ ﻤﻥ ﺍﻟﻘﺭﺁﻥ ﻨﻔﺴﻪ ﻭﻗﺒل ﺍﺴﺘﻜﻤﺎل ﺍﻟﻭﺤﺩﺓ ﺍﻟﻌﻀﻭﻴﺔ ﺍﻟﻤﺘﺩﺍﺨﻠﺔ ﻟﻠﻌﺎﻟﻡ ﺃﺠﻤﻊ ﻭﻤﺎ‬

‫ﻗﺒل ﺍﻟﺼﻨﺎﻋﺔ ‪ ،‬ﻭﻟﻬﺫﺍ ﻗﻠﻨﺎ ﺒﺎﻟﻌﺎﻟﻤﻴﺘﻴﻥ ‪ ،‬ﺍﻹﺴﻼﻤﻴﺔ ﺍﻷﻤﻴﺔ ﺍﻷﻭﻟـﻰ ‪ ،‬ﺜـﻡ ﺍﻹﺴـﻼﻤﻴﺔ‬ ‫ﺍﻟﻌﺎﻟﻤﻴﺔ ﺍﻟﺜﺎﻨﻴﺔ ﻭﺇﺴﺘﻨﺎﺩﻫﺎ ﺇﻟﻰ ﻤﻨﻬﺠﻴﺔ ﺍﻟﻘﺭﺁﻥ ﺒﻤﺴﺘﻭﻯ ﻤﻌﺭﻓﻲ ﻤﻌﺎﺼﺭ ‪ ،‬ﻭﺍﻹﺭﺙ ﻋﻥ‬ ‫ﺨﺎﺘﻡ ﺍﻟﺭﺴل ﻭﺍﻟﻨﺒﻴﻴﻥ ﻭﻟﻴﺱ ﺭﺴﺎﻟﺔ ﺜﺎﻨﻴﺔ ﻭﺫﻟﻙ ﺒﻤﻭﺠﺏ ﺴﻭﺭﺓ ﻓـﺎﻁﺭ ﺍﻷﻴـﺎﺕ "‪،31‬‬ ‫‪ "32‬ﻭﺒﺤﻜﻡ ﻤﺠﻴﺩﻴﺔ ﺍﻟﻘﺭﺁﻥ ﻭﻤﻜﻨﻭﻨﻴﺘﻪ ﻭﻜﺭﻡ ﻋﻁﺎﺌﻪ ﺍﻟﻤﺘﺠﺩﺩ ‪.‬‬

‫ﻥ ﺘﻔﻌﻴل ﻫﺫﻩ ﺍﻟﻨﻘﺎﻁ ‪ ،‬ﺃﻭ ﺍﻟﻤﺭﺘﻜﺯﺍﺕ ﺃﻭ ﺍﻷﺴﺎﺴﻴﺎﺕ ﻴﺘﻁﻠﺏ ﺠﻬﺩﹰﺍ "ﺠﻤﺎﻋﻴـ ﹰﺎ "‬ ‫ﺇّ‬

‫ﻭﻤﺅﺴﺴﻴﺎ" ﻤﻥ ﻨﺎﺤﻴﺔ ﺃﺨﺭﻯ ‪ .‬ﻭﻗﺩ ﻗﺎﻤﺕ ﺒﻌﺽ ﺍﻟﺠﻬﻭﺩ ﺍﻟﺘﻲ ﻭﻗﻔﺕ ﻋﻠﻰ‬ ‫ً‬ ‫ﻤﻥ ﻨﺎﺤﻴﺔ "‬

‫ﺃﻋﺘﺎﺏ ﻫﺫﺍ ﺍﻟﻤﺸﺭﻭﻉ ﺜﻡ ﺃﺠﻬﻀﺕ ﻷﺴﺒﺎﺏ ﻟﻴﺱ ﻫﻨﺎ ﻤﺠﺎل ﺘﺒﻴﺎﻨﻬﺎ ‪ .‬ﻓﺈﻥ ﻨﺸـﺭﻉ ﻓـﻲ‬ ‫ﺘﺄﺴﻴﺱ ﻤﺎ ﻴﻘﺎﺒل ﺍﻟﻭﻀﻌﻴﺔ ﺍﻟﺩﻨﻴﻭﻴﺔ ﺒﻌﻤﻘﻬﺎ ﺍﻟﻌﺎﻟﻤﻲ ﻭﻫﻴﻤﻨﺘﻬﺎ ﻓـﻲ ﻋﺼـﺭ ﺍﻟﻌﻭﻟﻤـﺔ‬

‫ﺘﻔﻜ ﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪2001 ، (2‬ﻡ‪1422 /‬ﻫـ‬

‫ﺍﻟﻔﻠﺴﻔﺔ ﻭﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ‬

‫ﺍﻟﻭﻀﻌﻴﺔ ﻓﻬﺫﺍ ﺠﻬﺩ ﻴﺤﺘﺎﺝ ﺇﻟﻰ ﺘﺩﺒﺭ ‪ .‬ﺒل ﺇﻥ ﻜل ﻤﺸﺎﺭﻴﻊ ﺍﻟﺒﻌﺙ ﺍﻟﺤﻀﺎﺭﻱ ﺍﻹﺴﻼﻤﻲ‬ ‫ﺍﻟﻨﺎﺒﺘﺔ ﻤﻥ ﺠﺫﻭﺓ ﻋﺼﺒﻴﺎﺕ ﺍﻟﺘﺩﺍﻓﻊ ﻭﺍﻟﺘﻲ ﺘﺴﺘﻨﺩ ﺇﻟﻰ ﺍﻟﻘﻴﺎﺱ ﻭ ﺍﻹﺭﺙ ﺍﻟﺘﺎﺭﻴﺨﺎﻨﻲ ﺩﻭﻥ‬

‫ﺃﻥ ﺘﻨﻔﺘﺢ ﻋﻠﻰ ﺍﻟﻘﺭﺍﺀﺓ ﺍﻷﻭﻟﻰ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﻭﻤﻨﻬﺠﻴﺘﻬـﺎ ﻻ ﺘﺴـﺎﻋﺩﻨﺎ ﺇﻻ ﺒﺎﻟﻘﻠﻴـل ﻓـﻲ‬ ‫ﻥ ﺍﻟﺠﻬﺩ ﺍﻟﺫﻱ ﻁﺭﺤﺘﻪ ﻫﻭ ﺍﻟﻤﺩﺨل ﺍﻟﺫﻱ ﻴﺤﻘﻕ ﻟﻨﺎ ﺍﻟﺘﺩﺍﻤﺞ‬ ‫ﻋﺼﺭﻨﺎ ﺍﻟﻤﺘﻐﻴﺭ ﻫﺫﺍ ‪ .‬ﺒل ﺇ ّ‬

‫ﺒﻴﻥ ﺍﻟﻤﺸﺭﻭﻉ ﺍﻟﺩﻴﻨﻲ ﺍﻟﻌﺎﻟﻤﻲ ﻭﻤﺘﻁﻠﺒﺎﺕ ﺍﻟﺘﻌﺩﺩﻴﺔ ﻭﺍﻟﺘﻨﻭﻉ ﻓﻲ ﻋﺼﺭ ﺍﻟﻌﻭﻟﻤﺔ ‪ .‬ﻓﻨﺤﻥ‬

‫ﻼ ﻋﻥ ﺠﺩل ﺍﻟﻭﻀﻌﻴﺔ ‪ ،‬ﻭﻤﻊ ﺇﺩﺭﺍﻙ ﺘـﺎﻡ ﻟﻔـﻭﺍﺭﻕ‬ ‫ﻨﻀﻊ ﺠﺩل ﺍﻟﺼﻴﺭﻭﺭﺓ ﺍﻟﻜﻭﻨﻴﺔ ﺒﺩﻴ ﹰ‬

‫ﺍﻟﻨﺴﻕ ﺒﻴﻥ ﺍﻟﻤﺭﺍﺤل ﺍﻟﺩﻴﻨﻴﺔ ﺍﻟﻤﺨﺘﻠﻔﺔ ‪ ،‬ﻭﺍﻟﻤﺴﺘﻭﻴﺎﺕ ﺍﻟﺘﻲ ﺃﺠﺭﻴﺕ ﻓﻴﻬﺎ ﻤﻨﺫ ﺁﺩﻡ ﻭﺇﻟـﻰ‬

‫ﻤﺤﻤﺩ ‪ ،‬ﻋﻠﻴﻬﻡ ﺠﻤﻴﻌﹰﺎ ﺼﻠﻭﺍﺕ ﺍﷲ ﻭﺴﻼﻤﻪ ‪ .‬ﻷﻨﻨﺎ ﺇﺫﺍ ﻟﻡ ﻨﺘﻔﻬﻡ ﻫﺫﻩ ﺍﻟﺨﻠﻔﻴـﺎﺕ ﻜﻠﻬـﺎ‬

‫ﻓﺴﻴﺼﻌﺏ ﻋﻠﻴﻨﺎ ﻓﻬﻡ ﺤﻘﻴﻘﺔ ﻤﺎ ﻴﺠﺏ ﺃﻥ ﻨﻔﻌل ‪.‬‬

‫ﺘﻁﺒﻴﻕ ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ﻋﻠﻰ ﺍﻟﻭﺍﻗﻊ ﺍﻟﻤﻭﻀﻭﻋﻲ ‪:‬‬

‫ﺒﺎﺴﺘﺭﺩﺍﺩ ﺍﻟﻌﻠﻡ ﺍﻟﺫﻱ ﺴﺨﺭﺕ ﺒﻪ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭ ﺍﻷﺭﺽ ‪ ،‬ﻅﻭﺍﻫﺭ ﻭﺤﺭﻜﺔ ﻟﻠﺩﻴﻥ ‪،‬‬

‫ﻥ ﺃﻭﻟﻰ ﻤﻬﻤﺎﺕ ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ﻓﻲ ﺍﻟﻭﺍﻗـﻊ ﺍﻟﻤﻭﻀـﻭﻋﻲ‬ ‫ﺒﻌﺩ ﺍﻹﺨﻼل ﺍﻟﻭﻀﻌﻲ ﻓﺈ ّ‬

‫ﺍﻟﻤﻌﻴﺵ ﻫﻭ ﺍﻟﺘﺄﻜﻴﺩ ﻋﻠﻰ ﻜﻭﻨﻴﺔ ﺍﻹﻨﺴﺎﻥ ﻤﺠﺩﺩﹰﺍ ﻭﺭﺒﻁﻪ ﺒـﺎﻟﻤﻨﻬﺞ ﺍﻟﺭﺒـﺎﻨﻲ ﺍﻟﻜـﻭﻨﻲ‬ ‫ﻟﻠﺘﻌﺎﻤل ﻤﻊ ﻤﺸﺎﻜﻠﻪ ﺍﻟﺘﻁﺒﻴﻘﻴﺔ ﻭﺇﺸﻜﺎﻟﻴﺎﺘﻪ ﺍﻟﻌﻘﻠﻴﺔ ﻭﺍﻷﺨﻼﻗﻴﺔ ‪.‬‬

‫ﻭﻗﺘﻬﺎ ﺴﻨﻜﺘﺸﻑ ﺃﻥ ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ﻟﻴﺱ ﻤﺠﺎﻟﻬﺎ ﻓﻘﻁ ﺍﻟﻘﻠﺏ ﻭﺍﻟﺘﺩﻴﻥ ﺍﻟﺘﻁﻬـﺭﻱ‬

‫ﻭﺍﻵﺨﺭﺓ ﻭﺇﻨﻤﺎ ﻤﺠﺎﻟﻬﺎ ﺍﻟﻭﺍﻗﻊ ﺍﻟﺤﻴﺎﺘﻲ ﺍﻟﻤﻭﻀﻭﻋﻲ ﺍﻟﺤﻲ ‪ .‬ﻭﺍﻟﺘﻐﻠﺏ ﻋﻠـﻰ ﺍﻷﺯﻤـﺎﺕ‬

‫ﻭﺍﻵﺜﺎﺭ ﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﻔﻜﺭﻴﺔ ﻭﺍﻟﺴﻴﺎﺴﻴﺔ ﺍﻟﻨﺎﺘﺠﺔ ﻋﻥ ﻗﺼـﻭﺭ ﻭﺇﻀـﻼل‬

‫ﺍﻟﻤﺫﺍﻫﺏ ﺍﻟﻭﻀﻌﻴﺔ ‪.‬‬

‫ﻓﺈﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ﺍﻟﻜﻭﻨﻴﺔ ﺘﺅ ﹶﻜّﺩ ﻋﻠﻰ ﺍﻟﻌﺎﺌﻠﻴﺔ ﻜﺄﺴﺎﺱ ﻟﻠﻭﺤﺩﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﻟﻴﺱ‬

‫ﺍﻟﻔﺭﺩﻴﺔ ‪ ،‬ﺍﻟﻌﺎﺌﻠﻴﺔ ﺍﻟﻤﺴﺘﻤﺩﺓ ﻤﻥ ﺯﻭﺠﻴﺔ ﺍﻟﺨﻠﻕ ﻜﻠﻪ ‪ ،‬ﻓﻲ ﺍﻟﻤﺎﺩﺓ ﻭﻓﻲ ﺍﻟﻨﺒﺎﺕ ﻭﺍﻟﺤﻴـﻭﺍﻥ‬

‫ﻭﺍﻹﻨﺴﺎﻥ ﻭﻤﺘﻘﺎﺒﻼﺕ ﺍﻟﻨﻅﺎﻡ ﺍﻟﻔﻠﻜﻲ ‪  :‬ﻭﻤﻥ ﻜل ﺸﻲﺀ ﺨﻠﻘﻨﺎ ﺯﻭﺠﻴﻥ ﺍﺜﻨـﻴﻥ ﻟﻌﻠﻜـﻡ‬

‫ﺘﺫﻜﺭﻭﻥ ‪ " ‬ﺍﻟﺫﺍﺭﻴﺎﺕ ‪ ،‬ﺝ ‪ ، 27‬ﺁﻴﺔ‪ " 49 :‬ﻭﺒﺎﻟﺯﻭﺠﻴﺔ ﺘﻨﻔﻲ ﺍﻟﻔﺭﺩﻴﺔ ﺍﻟﻭﻀﻌﻴﺔ ﻭﺘﻨﻔﻲ‬

‫ﻤﻌﻬﺎ ﻤﺘﻌﻠﻘﺎﺘﻬﺎ ﺍﻟﻠﻴﺒﺭﺍﻟﻴﺔ ﺍﻹﺒﺎﺤﻴﺔ ﻓﺘﻜﻭﻥ ﺸﺭﺍﺌﻊ ﻤﻨﻊ ﺍﻟﺯﻨﺎ ﻭﺍﺴﺘﺒﻌﺎﺩ ﺍﻟﺘﺒﻨـﻲ ﻭﺤﻜﻤـﺔ‬

‫ﺍﻟﺘﻌﺩﺩ ﻭﺃﺤﻜﺎﻤﻪ ‪ ،‬ﻭﺘﺤﺩﻴﺩ ﺩﺍﺌﺭﺓ ﺍﻟﻘﺭﺍﺒﺔ ﺍﻟﻤﺤﺭﻤﺔ ‪.‬‬

‫ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ‪ :‬ﺍﻟﻤﻔﺎﻫﻴﻡ ﻭﺍﻟﻘﻀﺎﻴﺎ ﺍﻟﻜﻭﻨﻴﺔ‬

‫ﺃ‪ .‬ﻤﺤﻤﺩ ﺃﺒﻭ ﺍﻟﻘﺎﺴﻡ ﺤﺎﺝ ﺤﻤﺩ‬

‫ﻭﺒﻜﻭﻨﻴﺔ ﺍﻹﻨﺘﺎﺝ ﺍﻟﻤﺴﺘﻤﺩﺓ ﻤﻥ ﺍﻟﺨﻠﻕ ﺍﻹﻟﻬﻲ ﺘﻜﻭﻥ ﻓﺭﻴﻀﺔ ﺍﻟﺯﻜﺎﺓ ﺍﻟﻤﻘﺎﺒﻠﺔ ‪،‬‬

‫ﻓﻜل ﻤﺎ ﻨﻨﺘﺠﻪ ﻤﺭﻜﺏ ﻋﻠﻰ ﻗﻭﺓ ﻋﻤل ﺇﻟﻬﻲ ﺘﺤﻜﻡ ﻓﻲ ﺨﺼﺎﺌﺼﻪ ﺍﻟﻤﺎﺩﺓ ﻭﻓﻲ ﺇﻗﺘﺭﺍﻨﻬـﺎ‬

‫ﺒﺒﻌﻀﻬﺎ ‪ ،‬ﺤﺭﻜﺔ ﻭﺃﺴﺒﺎﺒﹰﺎ ‪ .‬ﻭﻴﺘﻌﺯﺯ ﺫﻟﻙ ﺒﺎﻻﻨﻔﺎﻕ ﻭﻤﻨﻊ ﺍﻟﺭﺒﺎ ﺍﻟﺫﻱ ﻴﺭﺒﻭ ﻓﻲ ﺃﻤـﻭﺍل‬

‫ﺍﻟﻨﺎﺱ ﻤﺘﺠﺎﻭﺯﹰﺍ ﺍﻟﻀﻌﻑ ﺍﻟﻤﻀﺎﻋﻑ ﻭﻤﻊ ﻤﻨﻊ ﺍﻹﻜﻨﺎﺯ‪.‬‬

‫ﻓﺎﻟﺒﻨﺎﺀ ﺍﻹﻗﺘﺼﺎﺩﻱ ﺍﻹﺴﻼﻤﻲ ﻜﻤﺎ ﻫﻭ ﺍﻟﺒﻨﺎﺀ ﺍﻟﻌﺎﺌﻠﻲ ﻤﻨﻅﻭﻤﺘﺎﻥ ﻤﺴـﺘﻤﺩﺘﺎﻥ ﻤـﻥ‬

‫ﺍﻟﺭﺅﻴﺔ ﺍﻟﻜﻭﻨﻴﺔ ﻭﻟﻴﺱ ﺍﻟﻭﻀﻌﻴﺔ ﻟﻠﻭﺠﻭﺩ ‪ .‬ﻓﺎﻟﺭﺅﻴﺔ ﺍﻟﻭﻀﻌﻴﺔ ﻟﻴﺱ ﺒﻤﻘﺩﻭﺭﻫﺎ ﺃﻥ ﺘﻔﺴﺭ‬

‫ﻟﻤﺎﺫﺍ ﻻ ﺘﺒﺎﺡ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺠﻨﺴﻴﺔ ﺤﺘﻰ ﺒﻴﻥ ﺍﻟﺫﻜﻭﺭ ‪ ،‬ﻭﻟﻴﺱ ﺒﻤﻘﺩﻭﺭﻫﺎ ﺃﻥ ﺘﻔﻬﻡ ﻤﻌﻨـﻰ‬ ‫ﺍﻟﺯﻜﺎﺓ ﻭﻤﻌﻨﻰ ﺍﻹﻨﻔﺎﻕ ﻭﺍﻟﺘﻲ ﺘﺤﺎﻭل ﻤﻘﺎﺭﻨﺘﻬـﺎ ﻭﻤﻀـﺎﻫﺎﺘﻬﺎ ﺒﺎﻟﻀـﺭﺍﺌﺏ ﻭﺍﻟﺯﻜـﺎﺓ‬ ‫ﻭﺍﻹﻨﻔﺎﻕ ﻟﻴﺴﺎ ﻤﻥ ﺍﻟﻀﺭﺍﺌﺏ ﻓﻲ ﺸﺊ ‪ ،‬ﻭﻤﺂﻟﻬﻤﺎ ﻟﻠﻤﺠﺘﻤﻊ ﻭﻟﻴﺱ ﻟﻠﺩﻭﻟﺔ‪.‬‬

‫ﻭﻤﻥ ﺍﻟﺒﻨﺎﺌﻴﺔ ﺍﻟﻌﺎﺌﻠﻴﺔ ﺇﻟﻰ ﺍﻟﺒﻨﺎﺌﻴﺔ ﺍﻹﻗﺘﺼﺎﺩﻴﺔ ﺒﻤﻨﻁﻕ ﺍﻟﺠﻤﻊ ﺒﻴﻥ ﺍﻟﻘﺭﺍﺀﺘﻴﻥ ﻴﻤﺘـﺩ‬

‫ﺍﻟﺴﻴﺎﻕ ﺇﻟﻰ ﺍﻟﺒﻨﺎﺌﻴﺔ ﺍﻟﺴﻴﺎﺴﻴﺔ ﺍﻟﻤﺭﻜﺒﺔ ﻋﻠﻴﻬﺎ ‪ ،‬ﻓﻼ ﺘﻨﺎﺒـﺫ ﻭﻻ ﺼـﺭﺍﻉ ﻭﻟـﻭ ﺘﻘـﻨﻥ‬

‫ﺒﺎﻟﺩﻴﻤﻘﺭﺍﻁﻴﺔ ﻭﺇﻨﻤﺎ ﺍﻟﺴﻠﻡ ﻟﻠﻨﺎﺱ ﻜﺎﻓﺔ ﺒﻼ ﺩﻋﺎﻭﻯ ﻭﺼﺭﺍﻋﺎﺕ ‪ :‬ﻭﻤﻥ ﺍﻟﻨـﺎﺱ ﻤـﻥ‬

‫ﻴﻌﺠﺒﻙ ﻗﻭﻟﻪ ﻓﻲ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺩﻨﻴﺎ ﻭﻴﺸﻬﺩ ﺍﷲ ﻋﻠﻰ ﻤﺎ ﻓﻲ ﻗﻠﺒﻪ ﻭﻫﻭ ﺃﻟﺩ ﺍﻟﺨﺼﺎﻡ )‪(204‬‬ ‫ﻭﺇﺫﺍ ﺘﻭﻟﻰ ﺴﻌﻰ ﻓﻲ ﺍﻷﺭﺽ ﻟﻴﻔﺴﺩ ﻓﻴﻬﺎ ﻭﻴﻬﻠﻙ ﺍﻟﺤﺭﺙ ﻭﺍﻟﻨﺴل ﻭﺍﷲ ﻻ ﻴﺤﺏ ﺍﻟﻔﺴﺎﺩ‬

‫)‪ (205‬ﻭﺇﺫﺍ ﻗﻴل ﻟﻪ ﺍﺘﻕ ﺍﷲ ﺃﺨﺫﺘﻪ ﺍﻟﻌﺯﺓ ﺒﺎﻹﺜﻡ ﻓﺤﺴﺒﻪ ﺠﻬﻨﻡ ﻭﻟﺒﺌﺱ ﺍﻟﻤﻬﺎﺩ )‪(206‬‬ ‫ﻭﻤﻥ ﺍﻟﻨﺎﺱ ﻤﻥ ﻴﺸﺭﻱ ﻨﻔﺴﻪ ﺇﺒﺘﻐﺎﺀ ﻤﺭﻀﺎﺕ ﺍﷲ ﻭﺍﷲ ﺭﺅﻭﻑ ﺒﺎﻟﻌﺒـﺎﺩ )‪ (207‬ﻴـﺎ‬ ‫ﺃﻴﻬﺎ ﺍﻟﺫﻴﻥ ﺁﻤﻨﻭﺍ ﺃﺩﺨﻠﻭﺍ ﻓﻲ ﺍﻟﺴﻠﻡ ﻜﺎﻓﺔ ﻭﻻ ﺘﺘﺒﻌﻭﺍ ﺨﻁﻭﺍﺕ ﺍﻟﺸﻴﻁﺎﻥ ﺇﻨﻪ ﻟﻜﻡ ﻋـﺩﻭ‬

‫ﻤﺒﻴﻥ )‪"  (208‬ﺍﻟﺒﻘﺭﺓ ‪ ،‬ﺝ ‪."2‬‬

‫ﻭﻜﻤﺎ ﻻ ﺩﻴﻤﻘﺭﺍﻁﻴﺔ ﺘﻘﺭ ﺒﺎﻟﺼﺭﺍﻋﺎﺕ ﺍﻟﻤﻘﻨﻨﺔ ﻋﻠﻰ ﺤﺴـﺎﺏ ﺍﻟﺴـﻠﻡ ﻜﺎﻓـﺔ ‪ ،‬ﻻ‬

‫ﺸﻤﻭﻟﻴﺔ ﺘﺼﺎﺩﺭ ﺍﻹﺨﺘﻴﺎﺭ ﺍﻟﺤﺭ ‪ ،‬ﻓﺄﻭﻟﻲ ﺍﻷﻤﺭ "ﻤﻨﺎ" ﺒﺎﻹﺨﺘﻴﺎﺭ ﺍﻟﺤﺭ ‪ ،‬ﻭﻟﻴﺴﻭﺍ "ﻋﻠﻴﻨـﺎ"‬

‫ﺒﺎﻟﻐﻠﺒﺔ ﻭﺇﻤﺎﺭﺓ ﺍﻹﺴﺘﻴﻼﺀ ‪ ،‬ﻭﻟﻴﺱ "ﻓﻴﻨﺎ" ﺒﺎﻹﺭﺙ ﺍﻹﺠﺘﻤﺎﻋﻲ ﻭﺍﻟﺘـﺎﺭﻴﺨﻲ ‪  :‬ﺃﻁﻴﻌـﻭﺍ‬

‫ﺍﷲ ﻭﺃﻁﻴﻌﻭﺍ ﺍﻟﺭﺴﻭل ﻭﺃﻭﻟﻰ ﺍﻷﻤﺭ ﻤـﻨﻜﻡ ‪" ‬ﺍﻟﻨﺴـﺎﺀ ‪ ،‬ﺝ‪ ، 5‬ﺁﻴـﺔ‪ . "59 :‬ﻓﻠـﻴﺱ‬

‫ﺍﻟﻤﻁﻠﻭﺏ ﻁﺎﻋﺔ ﺍﻟﺴﺎﺩﺓ ﻭﺍﻟﻜﺒﺭﺍﺀ ‪  :‬ﻭﻗﺎﻟﻭﺍ ﺭﺒﻨﺎ ﺇﻨﺎ ﺃﻁﻌﻨﺎ ﺴﺎﺩﺘﻨﺎ ﻭﻜﺒﺭﺍﺀﻨﺎ ﻓﺄﻀﻠﻭﻨﺎ‬

‫ﺘﻔﻜ ﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪2001 ، (2‬ﻡ‪1422 /‬ﻫـ‬

‫ﺍﻟﻔﻠﺴﻔﺔ ﻭﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ‬

‫ﺍﻟﺴﺒﻴﻼ )‪ (67‬ﺭﺒﻨﺎ ﺁﺘﻬﻡ ﻀﻌﻔﻴﻥ ﻤﻥ ﺍﻟﻌﺫﺍﺏ ﻭﺃﻟﻌﻨﻬﻡ ﻟﻌﻨ ﹰﺎ ﻜﺒﻴﺭﹰﺍ )‪"  (68‬ﺍﻷﺤﺯﺍﺏ ‪،‬‬

‫ﺝ ‪."2‬‬

‫ﻭﻴﻤﻜﻥ ﺃﻥ ﻨﻤﻀﻲ ﻓﻲ ﺘﺩﺍﻋﻴﺎﺕ ﺍﻟﻭﺼل ﻭﺍﻟﺼﻠﺔ ﺍﻟﻜﻭﻨﻴﺔ ﺒـﻴﻥ ﻫـﺫﻩ ﺍﻟﺒﻨﺎﺌﻴـﺎﺕ‬

‫ﺍﻟﻤﺘﺩﺍﺨﻠﺔ ﻭﺍﻟﻤﺘﺭﺍﺒﻁﺔ ﻓﻴﻤﺎ ﺒﻴﻨﻬﺎ ﺇﻟﻰ ﻤﺎ ﻻ ﻨﻬﺎﻴﺔ ﻤﻥ ﺍﻟﻌﺎﺌﻠﺔ ﻭﺇﻟﻰ ﺍﻟﻤﺠﺘﻤـﻊ ‪ ،‬ﻭﻤـﻥ‬

‫ﺍﻻﻗﺘﺼﺎﺩ ﻭﺇﻟﻰ ﺍﻟﺴﻴﺎﺴﺔ ‪ ،‬ﻭﻤﻥ ﻓﻌﺎﻟﻴﺎﺕ ﺍﻟﻌﻘل ﻭﺇﻟﻰ ﻗﻴﻡ ﺍﻷﺨﻼﻕ ﻟﻴﺘﺤﻘﻕ ﻓﻲ ﺍﻟﻭﺠـﻭﺩ‬ ‫ﺫﻟﻙ ﺍﻹﻨﺴﺎﻥ ﺍﻟﻤﻁﻠﻕ ﺍﻟﺫﻱ ﻴﺩﺨل ﺍﻟﺴﻠﻡ ﻤﻊ ﺭﺒﻪ ﻭﻤﻊ ﻨﻔﺴﻪ ﻭﻤﻊ ﻤﺠﺘﻤﻌﻪ ﻭﻤﻊ ﻜﻭﻨـﻪ‬

‫ﺍﻟﻁﺒﻴﻌﻲ ﺍﻟﻤﺴﺨﺭ ﻟﻪ ﺒﻘﻭﺓ ﺍﻟﻘﻭﺍﻨﻴﻥ ﺍﻟﻁﺒﻴﻌﻴﺔ ﺍﻟﺘﻲ ﻴﺴﺘﺭﺩ ﺍﻟﺩﻴﻥ ﻓﻠﺴﻔﺘﻬﺎ ﺇﻟﻴﻪ ‪ ،‬ﻤﺒﺭﺃﺓ ﻤﻥ‬

‫ﺍﻟﻭﻀﻌﻴﺔ ﻭﺍﻟﺸﺭﻙ ﻭﺍﻟﻜﻔﺭ ‪ .‬ﻟﻴﻨﺘﻬﻲ ﻋﺒﺩ ﺍﷲ ﻓﻲ ﺍﻟﻨﻬﺎﻴﺔ ﺤﺭﹰﺍ ﻜﺎﻟﻁﻴﺭ ﻓﻲ ﺠ ّﻭ ﺍﻟﺴـﻤﺎﺀ‬

‫ﻭﻻ ﻴﻤﺴﻜﻬﻥ ﺇﻻ ﺍﷲ ‪ ،‬ﻭﻟﻴﺱ ﻜﻌﺒﺩ ﺍﻟﺒﺸﺭ ﺍﻟﻤﻤﻠﻭﻙ ﻟﻠﺒﺸﺭ ‪ ،‬ﻗﻨﹰﺎ ﻜﺎﻥ ﻓـﻲ ﺍﻷﺭﺽ ‪ ،‬ﺃﻭ‬ ‫ﻼ ﻓﻲ ﻤﺼﻨﻊ ‪ ،‬ﺃﻭ ﺠﻨﺩﻴﹰﺎ ﻴﻔﺴﺩ ﻓﻲ ﺍﻷﺭﺽ‪ ،‬ﻓﻜل ﻫﺫﻩ ﺍﻷﻨﻅﻤﺔ ﺍﻟﻁﺒﻘﻴﺔ ﺇﻨﻤﺎ ﺘﻌﺒـﺩ‬ ‫ﻋﺎﻤ ﹰ‬

‫ﻁﺒﻘﺎﺘﻬﺎ ﺍﻟﻌﻠﻴﺎ ‪ ،‬ﺍﻟﺘﻲ ﻻ ﺘﻤﻠﻙ ﻟﻬﺎ ﺭﺯﻗﹰﺎ ﻓﻲ ﺍﻟﺴﻤﻭﺍﺕ ﻭﺍﻷﺭﺽ ‪ :‬ﻭﻴﻌﺒﺩﻭﻥ ﻤﻥ ﺩﻭﻥ‬ ‫ﺍﷲ ﻤﺎ ﻻ ﻴﻤﻠﻙ ﻟﻬﻡ ﺭﺯﻗ ﹰﺎ ﻤﻥ ﺍﻟﺴﻤﻭﺍﺕ ﻭﺍﻷﺭﺽ ﺸﻴﺌ ﹰﺎ ﻭﻻ ﻴﺴـﺘﻁﻴﻌﻭﻥ )‪ (73‬ﻓـﻼ‬

‫ﻼ ﻋﺒﺩﹰﺍ ﻤﻤﻠﻭﻜ ﹰﺎ‬ ‫ﺘﻀﺭﺒﻭﺍ ﷲ ﺍﻷﻤﺜﺎل ﺇﻥ ﺍﷲ ﻴﻌﻠﻡ ﻭﺍﻨﺘﻡ ﻻ ﺘﻌﻠﻤﻭﻥ )‪ (74‬ﻀﺭﺏ ﺍﷲ ﻤﺜ ﹰ‬

‫ﻻ ﻴﻘﺩﺭ ﻋﻠﻰ ﺸﺊ ﻭﻤﻥ ﺭﺯﻗﻨﺎﻩ ﻤﻨﺎ ﺭﺯﻗ ﹰﺎ ﺤﺴﻨ ﹰﺎ ﻓﻬﻭ ﻴﻨﻔﻕ ﻤﻨﻪ ﺴـﺭﹰﺍ ﻭﺠﻬـﺭﹰﺍ ﻫـل‬ ‫ﻼ ﺭﺠﻠﻴﻥ ﺃﺤﺩﻫﻤﺎ ﺃﺒﻜﻡ‬ ‫ﻴﺴﺘﻭﻭﻥ ﺍﻟﺤﻤﺩ ﷲ ﺒل ﺃﻜﺜﺭﻫﻡ ﻻ ﻴﻌﻠﻤﻭﻥ )‪ (75‬ﻭﻀﺭﺏ ﺍﷲ ﻤﺜ ﹰ‬

‫ﻻ ﻴﻘﺩﺭ ﻋﻠﻰ ﺸﺊ ﻭﻫﻭ ﻜ ﱞل ﻋﻠﻰ ﻤﻭﻻﻩ ﺃﻴﻨﻤﺎ ﻴﻭﺠﻬﻪ ﻻ ﻴﺄﺕ ﺒﺨﻴﺭ ﻫل ﻴﺴـﺘﻭﻱ ﻫـﻭ‬ ‫ﻭﻤﻥ ﻴﺄﻤﺭ ﺒﺎﻟﻌﺩل ﻭﻫﻭ ﻋﻠﻰ ﺼﺭﺍﻁ ﻤﺴﺘﻘﻴﻡ )‪ (76‬ﻭﷲ ﻏﻴﺏ ﺍﻟﺴﻤﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻭﻤﺎ‬

‫ﺃﻤﺭ ﺍﻟﺴﺎﻋﺔ ﺇ ﹼﻻ ﻜﻠﻤﺢ ﺍﻟﺒﺼﺭ ﺃﻭ ﺃﻗﺭﺏ ﺇﻥ ﺍﷲ ﻋﻠﻰ ﻜل ﺸﺊ ﻗﺩﻴﺭ )‪" (77‬ﺍﻟﻨﺤل ‪ ،‬ﺝ‬

‫‪."14‬‬

‫ﻭﻓﻲ ﻤﻘﺎﺒل ﻤﺼﺎﺩﺭﺓ ﺍﻹﻨﺴﺎﻥ ﺍﻟﻤﺴﺘﻌﺒﺩ ﻭﺤﺭﻴﺘﻪ ﻴﻘﻭل ﺍﷲ ‪ -‬ﺴﺒﺤﺎﻨﻪ ‪  -‬ﻭﺍﷲ‬

‫ﺃﺨﺭﺠﻜﻡ ﻤﻥ ﺒﻁﻭﻥ ﺃﻤﻬﺎﺘﻜﻡ ﻻ ﺘﻌﻠﻤﻭﻥ ﺸﻴﺌ ﹰﺎ ﻭﺠﻌل ﻟﻜﻡ ﺍﻟﺴﻤﻊ ﻭﺍﻷﺒﺼـﺎﺭ ﻭﺍﻷﻓﺌـﺩﺓ‬

‫ﻟﻌﻠﻜﻡ ﺘﺸﻜﺭﻭﻥ )‪ (78‬ﺃﻭ ﻟﻡ ﻴﺭﻭﺍ ﺇﻟﻰ ﺍﻟﻁﻴﺭ ﻤﺴﺨﺭﺍﺕ ﻓﻲ ﺠ ّﻭ ﺍﻟﺴﻤﺎﺀ ﻤﺎ ﻴﻤﺴـﻜﻬﻥ‬

‫ﻥ ﻓﻲ ﺫﻟﻙ ﻵﻴﺎﺕ ﻟﻘﻭﻡ ﻴﺅﻤﻨﻭﻥ)‪" (97‬ﺍﻟﻨﺤل ‪ ،‬ﺝ ‪."14‬‬ ‫ﺇﻻ ﺍﷲ ﺇ ّ‬

‫ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ‪ :‬ﺍﻟﻤﻔﺎﻫﻴﻡ ﻭﺍﻟﻘﻀﺎﻴﺎ ﺍﻟﻜﻭﻨﻴﺔ‬

‫ﺃ‪ .‬ﻤﺤﻤﺩ ﺃﺒﻭ ﺍﻟﻘﺎﺴﻡ ﺤﺎﺝ ﺤﻤﺩ‬

‫ﻥ ﻤﻜﺎﻨﻪ ﺍﻟﻘﻠﺏ ﻭﻟﻴﺱ ﺍﻟﻌﻘل ﻫﻭ ﺍﻟﻭﺤﻴﺩ ﺍﻟﺫﻱ‬ ‫ﻓﺎﻟﺩﻴﻥ ﺍﻟﺫﻱ ﻴﻘﻭل ﻋﻨﻪ ﺍﻟﻭﻀﻌﻴﻭﻥ ﺃ ﱠ‬

‫ﻴﺴﺘﻌﻴﺩ ﻟﻠﻌﻠﻡ ﻤﻜﺎﻨﺘﻪ ﺍﻟﻜﻭﻨﻴﺔ ﻭﻴﺨﺭﺝ ﺒﻪ ﻭﺒﺎﻹﻨﺴﺎﻥ ﻤﻥ ﺁﺜﺎﺭ ﺍﻟﺒﻭﺘﻘﺔ ﺍﻟﻀﻴﻘﺔ ﺍﻟﻤﺤﺩﻭﺩﺓ ‪.‬‬ ‫ﻭﻫﻜﺫﺍ ﺘﻜﻭﻥ ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ‪ ،‬ﺴﺎﻋﻴﺔ ﺒﺎﻟﺘﻁﺒﻴﻕ ﻓﻲ ﺍﻟﻭﺍﻗﻊ ﺍﻟﻤﻌﺎﺸﻲ ﻋﺒﺭ ﻤﻌﺭﻓﻴﺘﻬﺎ ‪.‬‬ ‫ﻭﻜﺫﻟﻙ ﻟﻴﺱ ﻴﻨﻘﺹ ﻤﻥ ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ﺃﻨﻬﺎ ﺘﺤﻭﻟﺕ ﺒﺎﻟﺩﻴﻥ ﻤﻥ ﺍﻟﻀﻴﻕ ﺍﻹﻴﺩﻴﻭﻟﻭﺠﻲ‬

‫ﺤﻴﺙ ﻴﺭﻴﺩ ﺍﻟﻭﻀﻌﻴﻭﻥ ﻤﺼﺎﺩﺭﺘﻪ ﺒﺎﺴﻤﻬﺎ ﺇﻟﻰ ﺁﻓﺎﻕ ﺍﻟﻤﻌﺭﻓﻴﺔ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﻜﻭﻨﻴﺔ‪.‬‬ ‫ﺍﻟﻘﺭﺍﺀﺍﺕ ﺍﻟﺘﻰ ﺘﹲﺴﺘﺼﺤﺏ ﻓﻲ ﻫﺫﺍ ﺍﻟﺒﺤﺙ ‪:‬‬

‫‪ -1‬ﺇﻤﻴل ﺒﻭﺘﺭﻭ ‪ :‬ﺍﻟﻌﻠﻡ ﻭﺍﻟﺩﻴﻥ ﻓﻲ ﺍﻟﻔﻠﺴﻔﺔ ﺍﻟﻤﻌﺎﺼـﺭﺓ ‪ ،‬ﺘﺭﺠﻤـﺔ ﺩ‪ .‬ﺃﺤﻤـﺩ ﻓـﺅﺍﺩ‬ ‫ﺍﻷﻫﻭﺍﻨﻲ ‪ ،‬ﺍﻟﻬﻴﺌﺔ ﺍﻟﻤﺼﺭﻴﺔ ﺍﻟﻌﺎﻤﺔ ﻟﻠﻜﺘﺎﺏ ‪1973.‬‬

‫‪ /2‬ﺩ‪ .‬ﺒﺭﻫﺎﻥ ﻏﻠﻴﻭﻥ ‪ :‬ﺇﻏﺘﻴﺎل ﺍﻟﻌﻘل ‪ ،‬ﻤﺤﻨﺔ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻌﺭﺒﻴﺔ ﺒـﻴﻥ ﺍﻟﺴـﻠﻔﻴﺔ ﻭﺍﻟﺘﺒﻌﻴـﺔ‬ ‫ﺍﻟﻁﺒﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻤﻥ ﺹ ‪ ،57‬ﻤﻜﺘﺒﺔ ﻤﺩﺒﻭﻟﻲ ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ ﻋﺎﻡ ‪1990.‬‬

‫‪ -3‬ﺩ‪ .‬ﺘﺭﻜﻲ ﻋﻠﻰ ﺍﻟﺭﺒﻴﻌﻭ ‪ :‬ﺒﻴﻥ ﺍﻟﻤﺅﺭﺥ ﻭﺍﻷﺩﻟﻭﺠﺔ ‪ ،‬ﻗﺭﺍﺀﺓ ﻓﻲ ﺘﺎﺭﻴﺨﺎﻨﻴﺔ ﺍﻟﻌﺭﻭﻱ‬

‫‪ -‬ﻤﺠﻠﺔ ﺍﻹﺠﺘﻬﺎﺩ ‪ -‬ﻋﺩﺩ ‪ - 25‬ﺍﻟﺴﻨﺔ ﺍﻟﺴﺎﺩﺴﺔ ‪ -‬ﺨﺭﻴﻑ ‪ 1415‬ﻫـ ‪1994 /‬ﻡ –‬

‫ﺹ ‪173. – 153‬‬

‫‪ -4‬ﺜﻴﻭﺩﻭﺭ ﺃﻭﻴﺯﺭﻤﺎﻥ ‪ :‬ﺘﻁﻭﺭ ﺍﻟﻔﻜﺭ ﺍﻟﻔﻠﺴﻔﻲ ‪ :‬ﺘﺭﺠﻤﺔ ﺴـﻤﻴﺭ ﻜـﺭﻡ ‪ :‬ﻁ‪ ، 1‬ﺩﺍﺭ‬ ‫ﺍﻟﻁﻠﻴﻌﺔ ‪ ،‬ﺒﻴﺭﻭﺕ ‪1977.‬‬

‫‪ /5‬ﺠﻭﻥ ﻫﺭﻤﺎﻥ ﺭﺍﻨﺩﺍل ‪ :‬ﺘﻜﻭﻴﻥ ﺍﻟﻌﻘل ﺍﻟﺤﺩﻴﺙ ‪ -‬ﺠﺯﺀﺍﻥ ‪ -‬ﺘﺭﺠﻤﺔ ﺠﻭﺭﺝ ﻁﻌﻤﺔ ‪،‬‬ ‫ﺩﺍﺭ ﺍﻟﺜﻘﺎﻓﺔ ﺒﻴﺭﻭﺕ ‪ -‬ﺍﻟﺘﺭﺠﻤﺔ ﺍﻟﻌﺭﺒﻴﺔ ‪ -‬ﺍﻟﺠﺯﺀ ﺍﻟﺜﺎﻨﻲ ‪ -‬ﻤﻔﻬـﻭﻡ ﺍﻟﻌـﺎﻟﻡ ﻜﻨﻤـﻭ‬

‫ﻭﺘﻁﻭﺭ ‪ -‬ﺍﻟﺼﻔﺤﺎﺕ ‪ 111‬ﻭ‪162.‬‬

‫‪ /6‬ﺩ‪ .‬ﻋﺒﺩ ﺍﻟﺴﻼﻡ ﺒﻥ ﻋﺒﺩ ﺍﻟﻌﺎل ﻭﺩ‪ .‬ﺴﺎﻟﻡ ﻴﻔـﻭﺕ ‪ :‬ﺩﺭﺱ ﺍﻻﺒﺴـﺘﻤﻭﻟﻭﺠﻴﺎ ‪،‬ﺍﻟﻁﺒﻌـﺔ‬ ‫ﺍﻷﻭﻟﻰ ﺩﺍﺭ ‪ ،‬ﺘﻭﺒﻘﺎل ﻟﻠﻨﺸﺭ ‪ ،‬ﺍﻟﺩﺍﺭ ﺍﻟﺒﻴﻀﺎﺀ ‪ ،‬ﺍﻟﻤﻐﺭﺏ ‪ 1985 ،‬ﺹ ‪ 45‬ﻭ‪46.‬‬

‫‪ /7‬ﻤﺤﻤﺩ ﺃﺒﻭ ﺍﻟﻘﺎﺴﻡ ﺤﺎﺝ ﺤﻤﺩ ‪:‬‬

‫‪ -‬ﺍﻟﺘﺄﺴﻴﺱ ﺍﻟﻘﺭﺁﻨﻲ ﻟﻠﻤﺠﺘﻤﻊ ﺍﻟﻤﻌﺎﺼﺭ ‪ ،‬ﻀﻤﻥ ﻤﻨﺎﻗﺸﺎﺕ "ﻨﺩﻭﺓ ﺘﺠﺩﻴﺩ ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ‬

‫‪ ،‬ﻨﺤﻭ ﻤﺸﺭﻭﻉ ﺤﻀﺎﺭﻱ ﺇﺴﻼﻤﻲ ﻤﻌﺎﺼﺭ " ‪ ،‬ﺍﻟﻤﺭﻜﺯ ﺍﻹﺴﻼﻤﻲ ‪ ،‬ﻤﺎﻟﻁﺎ ‪12‬‬ ‫ﻨﻭﻓﻤﺒﺭ ‪.1989‬‬

‫ﺘﻔﻜ ﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪2001 ، (2‬ﻡ‪1422 /‬ﻫـ‬

‫ﺍﻟﻔﻠﺴﻔﺔ ﻭﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ‬

‫‪ -‬ﺍﻟﺘﻭﺍﻟﻲ ﺍﻟﺴﻴﺎﺴﻲ ﺒﻴﻥ ﺍﻟﺸﻭﺭﻯ ﻭﺍﻟﺩﻴﻤﻘﺭﺍﻁﻴﺔ ‪ -‬ﻤﺤﺎﻀـﺭﺓ ‪ -‬ﻤﺭﻜـﺯ ﺍﻟﺩﺭﺍﺴـﺎﺕ‬

‫ﺍﻹﺴﺘﺭﺍﺘﻴﺠﻴﺔ ‪ ،‬ﺍﻟﺨﺭﻁﻭﻡ ‪ ،‬ﺍﻷﺭﺒﻌﺎﺀ ‪ 26‬ﺭﻤﻀﺎﻥ ‪1419‬ﻫـ ‪ ،‬ﺍﻟﻤﻭﺍﻓﻕ ‪ 13‬ﻴﻨﺎﻴﺭ‬

‫‪ /‬ﻜﺎﻨﻭﻥ ﺜﺎﻨﻲ ‪1999‬ﻡ‪.‬‬

‫ ﺍﻟﺤﺭﻜﺎﺕ ﺍﻟﺩﻴﻨﻴﺔ ‪ ،‬ﺍﻹﺸﻜﺎﻟﻴﺔ ﺍﻟﻤﻌﺭﻓﻴﺔ ﻭﻋﺎﻟﻤﻴﺔ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻤﻌﺎﺼﺭﺓ ‪ ،‬ﻨـﺩﻭﺓ ﺠﻤﻌﻴـﺔ‬‫ﺍﻟﺩﻋﻭﺓ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻟﻌﺎﻟﻤﻴﺔ ‪ ،‬ﻁﺭﺍﺒﻠﺱ ‪ /‬ﻟﻴﺒﻴﺎ – ﺃﻏﺴـﻁﺱ ‪/‬ﺁﺏ ‪ ،1991‬ﺼـﻔﺤﺎﺕ‬ ‫‪. 37 - 26‬‬

‫‬‫‪-‬‬

‫ﺍﻟﻌﺎﻟﻤﻴﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻟﺜﺎﻨﻴﺔ ‪ ،‬ﺠﺩﻟﻴﺔ ﺍﻟﻐﻴﺏ ﻭﺍﻹﻨﺴﺎﻥ ﻭﺍﻟﻁﺒﻴﻌﺔ ‪ -‬ﻤﺠﻠﺩﺍﻥ ‪-‬‬

‫‪ -British West Indies- International Studies and Research Bureau,‬ﺍﻟﻁﺒﻌﺔ‬

‫ﺍﻟﺜﺎﻨﻴﺔ ‪.1996‬‬

‫‪ -‬ﻋﻼﻗﺔ ﺍﻟﺩﻴﻥ ﺒﺎﻟﺩﻭﻟﺔ ﻓﻲ ﺇﻁﺎﺭ ﺍﻟﻤﻔﺎﻫﻴﻡ ﺍﻟﺩﺍﻟﺔ ﻋﻠﻰ ﻋﻼﻗﺔ ﺍﷲ ﺒﺎﻹﻨﺴﺎﻥ ‪ -‬ﺠﺎﻤﻌﺔ ﺃﻡ‬

‫ﺩﺭﻤﺎﻥ ﺍﻷﻫﻠﻴﺔ ‪ -‬ﺍﻟﺴﻭﺩﺍﻥ ‪ -‬ﻤﺤﺎﻀﺭﺓ ﺒﺘﺎﺭﻴﺦ ﺍﻷﺭﺒﻌﺎﺀ ‪ 25‬ﺭﺒﻴﻊ ﺍﻷﻭل‬

‫‪1421‬ﻫـ ‪ ،‬ﺍﻟﻤﻭﺍﻓﻕ ‪ 28‬ﻴﻭﻨﻴﻭ ‪ /‬ﺤﺯﻴﺭﺍﻥ ‪2000‬ﻡ‪.‬‬

‫‪) -‬ﻤﻨﻬﺠﻴﺔ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻤﻌﺭﻓﻴﺔ ‪ ،‬ﺃﺴﻠﻤﺔ ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ ﺍﻟﻁﺒﻴﻌﻴﺔ ﻭﺍﻹﻨﺴﺎﻨﻴﺔ ‪ -‬ﻭﻫﻭ ﻜﺘﺎﺏ‬

‫ﻓﺭﻍ ﻤﻥ ﺘﺄﻟﻴﻔﻪ ﻓﻲ ﻭﺍﺸﻨﻁﻥ ﻓﻲ ﺸﻬﺭ ﺭﺒﻴﻊ ﺍﻵﺨﺭ ‪ 1411‬ﻫـ ﺍﻟﻤﻭﺍﻓﻕ ﻨـﻭﻓﻤﺒﺭ ‪/‬‬ ‫ﺘﺸﺭﻴﻥ ﺍﻟﺜﺎﻨﻲ ‪1991‬ﻡ ‪ .‬ﻭﻗﺩ ﺘﺒﻨﻰ ﺍﻟﻤﻌﻬﺩ ﺍﻟﻌﺎﻟﻤﻲ ﻁﺒﺎﻋﺘﻪ ﻭﺘﻌﻤﻴﻤﻪ ﻓـﻲ ﺘـﺩﺍﻭل‬

‫ﻤﺤﺩﻭﺩ ‪ ،‬ﺜﻡ ﻋﻘﺩ ﻟﻪ ﻨﺩﻭﺓ ﻓﻲ ﺍﻟﻘﺎﻫﺭﺓ ﻓﻲ ﺁﺫﺍﺭ ‪ /‬ﻤﺎﺭﺱ ‪1992‬ﻡ ﺤﻴﺙ ﺸﺎﺭﻙ ﻓﻴﻬـﺎ‬

‫ﺠﻤﻊ ﻤﻥ ﺍﻷﺴﺎﺘﺫﺓ ﻤﻥ ﺫﻭﻱ ﺍﻟﺘﺨﺼﺼﺎﺕ ﺍﻟﻤﺨﺘﻠﻔﺔ ﻭﻗﺩﻡ ﻟﻬﺎ ﺍﻟﺩﻜﺘﻭﺭ ﻁـﻪ ﺠـﺎﺒﺭ‬

‫ﺍﻟﻌﻠﻭﺍﻨﻲ ﺭﺌﻴﺱ ﺍﻟﻤﻌﻬﺩ ﺍﻟﻌﺎﻟﻤﻲ ‪ -‬ﻜﻤﺎ ﺘﻨﺎﻭﻟﻬﺎ ﺃﺴﺎﺘﺫﺓ ﺁﺨﺭﻭﻥ ﻤﻥ ﺨـﺎﺭﺝ ﺍﻟﻨـﺩﻭﺓ‬

‫ﺒﺘﻌﻘﻴﺒﺎﺕ ﻤﻜﺘﻭﺒﺔ ﻭﻗﺩ ﺠﻤﻊ ﻜل ﻫﺫﺍ ﺍﻻﻨﺠﺎﺯ ﻓﻲ ﻜﺘﺎﺏ ﺍﻋﺩ ﻟﻠﺼﺩﻭﺭ ﺒﻨﻔﺱ ﺍﻟﻌﻨـﻭﺍﻥ‬

‫ﻭﻗﺩ ﺸﺎﺭﻙ ﻓﻲ ﺍﻟﻨﺩﻭﺓ ﻜل ﻤﻥ ‪:‬‬

‫ﺩ‪ .‬ﻋﺒﺩ ﺍﻟﻭﻫﺎﺏ ﺍﻟﻤﺴﻴﺭﻱ ﻭﺩ‪ .‬ﺃﺤﻤﺩ ﻓﺅﺍﺩ ﺍﻟﺒﺎﺸﺎ‬

‫ﻭﺩ‪ .‬ﺤﺎﻤﺩ ﺍﻟﻤﻭﺼــــﻠﻲ‬

‫ﺒﺭﻴﻤﺔ‬

‫ﻭﺩ‪ .‬ﻋﻠﻰ ﺠﻤﻌﺔ‬

‫ﻭﺩ‪ .‬ﻤﺤﻤﺩ ﺒﺭﻴﺵ‬

‫ﻭﺩ‪ .‬ﻤﺤﻤﺩ ﺍﻟﺤﺴﻥ‬

‫ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ‪ :‬ﺍﻟﻤﻔﺎﻫﻴﻡ ﻭﺍﻟﻘﻀﺎﻴﺎ ﺍﻟﻜﻭﻨﻴﺔ‬ ‫ﻭﺩ‪ .‬ﻤﻨﻰ ﺃﺒﻭ ﺍﻟﻔﻀل‬

‫ﺍﻟﺩﺠﺎﻨﻲ‬

‫ﻭﺩ‪ .‬ﻤﻤﺩﻭﺡ ﻓﻬﻤﻲ‬

‫ﺃ‪ .‬ﻤﺤﻤﺩ ﺃﺒﻭ ﺍﻟﻘﺎﺴﻡ ﺤﺎﺝ ﺤﻤﺩ‬

‫ﻭﺩ‪ .‬ﺴﻴﻑ ﻋﺒﺩ ﺍﻟﻔﺘﺎﺡ‬ ‫ﻭﺩ‪ .‬ﻤﺤﻤﺩ ﻋﻤﺎﺭﺓ‬

‫ﺃﻤﺎ ﺍﻟﺫﻴﻥ ﺒﻌﺜﻭﺍ ﺒﺘﻌﻘﻴﺒﺎﺘﻬﻡ ﻜﺘﺎﺒﺔ ﻓﻬﻡ ‪:‬‬

‫ﺍﻟﺸﻴﺦ ﻤﺤﻤﺩ ﺍﻟﻐﺯﺍﻟﻰ )ﺭﺤﻤﺔ ﺍﷲ ( ﻭﺩ‪ .‬ﻤﺤﻤﺩ ﺼﺎﻟﺢ‬

‫ﺍﻟﻤﻬﺩﻱ‬

‫ﺩ‪ .‬ﺒﺭﻫﺎﻥ ﻏﻠﻴﻭﻥ‬

‫ﻭﺩ‪ .‬ﺯﻴﺎﺩ ﺍﻟﺩﻏﺎﻤﻴﻥ‬

‫ﻭﺩ‪ .‬ﺃﻜﺭﻡ ﻀﻴﺎﺀ ﺍﻟﻌﻤﺭﻱ‬

‫ﻭﺩ‪ .‬ﻤﺤﻤﺩ ﺍﻟﺭﺍﻭﻱ‬

‫ﺍﻟﻜﻴﻼﻨﻲ‬ ‫ﺍﻟﻜﻴﻼﻨﻲ‬

‫ﻭﺩ‪ .‬ﺃﺤﻤﺩ ﺼﺩﻗﻲ‬ ‫ﻭﺩ‪ .‬ﺠﻤﺎل ﻋﻁﻴﺔ‬ ‫ﻭﺩ‪ .‬ﻋﺎﺩل ﻋﺒﺩ‬ ‫ﻭﺩ‪ .‬ﺇﺒﺭﺍﻫﻴﻡ ﺯﻴﺩ‬ ‫ﻭﺩ‪ .‬ﻤﺎﺠﺩﻋﺭﺴﺎﻥ‬

‫ﻭﺩ‪ .‬ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﺒﻥ ﺯﻴﺩ ﺍﻟﺯﺒﻴﺩﻱ ﻭﺍﻷﺴﺘﺎﺫ ﺤﻜﻤﺕ ﺒﺸﻴﺭ ﻴﺎﺴﻴﻥ‬

‫‪ -8‬ﺩ‪ .‬ﻤﺤﻤﺩ ﻋﺎﺒﺩ ﺍﻟﺠﺎﺒﺭﻱ ‪ -‬ﺘﻜﻭﻴﻥ ﺍﻟﻌﻘل ﺍﻟﻌﺭﺒﻲ ‪ ،‬ﻤﺭﻜﺯ ﺩﺭﺍﺴﺎﺕ ﺍﻟﻭﺤﺩﺓ ﺍﻟﻌﺭﺒﻴﺔ‬ ‫‪ ،‬ﺍﻟﻁﺒﻌﺔ ﺍﻟﺭﺍﺒﻌﺔ ‪ ،‬ﺒﻴﺭﻭﺕ ‪ ،‬ﺹ ‪1989 - 44‬ﻡ ‪.‬‬

‫‪ /9‬ﺩﻜﺘﻭﺭﺓ ﻤﻨﻰ ﻓﻴﺎﺽ ‪ :‬ﺍﻟﻌﻠﻡ ﻓﻲ ﻨﻘﺩ ﺍﻟﻌﻠﻡ ﻭﺩﺭﺍﺴﺎﺕ ﻓﻲ ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠـﻭﻡ ‪ ،‬ﺍﻟﻁﺒﻌـﺔ‬

‫ﺍﻷﻭﻟﻰ ‪ ،‬ﺩﺍﺭ ﺍﻟﻤﻨﺘﺨﺏ ﺍﻟﻌﺭﺒﻲ ‪ ،‬ﺘﻭﺯﻴﻊ ﺍﻟﻤﺅﺴﺴﺔ ﺍﻟﺠﺎﻤﻌﻴـﺔ ‪ ،‬ﺒﻴـﺭﻭﺕ ‪/1995‬‬ ‫‪1415‬ﻫـ‪ ،.‬ﺹ ‪ 130‬ﺇﻟﻰ ‪.135‬‬

‫‪ /10‬ﺩ‪ .‬ﻤﺤﻤﺩ ﻭﻗﻴﺩﻱ ‪ :‬ﻤﻬﺎﻡ ﺍﻷﺒﺴﺘﻤﻭﻟﻭﺠﻴﺎ ‪ ،‬ﻀﻤﻥ ﻜﺘﺎﺏ –"ﺇﺸﻜﺎﻟﻴﺎﺕ ﺍﻟﻤﻨﻬﺎﺝ ﻓـﻲ‬ ‫ﺍﻟﻔﻜﺭ ﺍﻟﻌﺭﺒﻲ ﻭﺍﻟﻌﻠﻭﻡ ﺍﻹﻨﺴﺎﻨﻴﺔ " ﺩﺍﺭ ﺘﻭﺒﻘﺎل ﻟﻠﻨﺸﺭ ‪ ،‬ﺍﻟﺩﺍﺭ ﺍﻟﺒﻴﻀﺎﺀ ‪ ،‬ﺍﻟﻤﻐـﺭﺏ ‪،‬‬

‫ﺹ ‪18. -11‬‬

‫‪ -11‬ﻤﻴﺸﺎل ﻓﻭﻜﻭ ‪ :‬ﺤﻔﺭﻴﺎﺕ ﺍﻟﻤﻌﺭﻓﺔ ‪ -‬ﺘﺭﺠﻤﺔ ﺴﺎﻟﻡ ﻴﻔﻭﺕ ‪ ، ،‬ﺍﻟﻁﺒﻌـﺔ ﺍﻷﻭﻟـﻰ ‪،‬‬ ‫ﺍﻟﻤﺭﻜﺯ ﺍﻟﺜﻘﺎﻓﻲ ‪ 1987،‬ﺍﻟﻌﺭﺒﻲ ‪ -‬ﺹ ‪96.‬‬

‫‪ -12‬ﻭل ﺩﻴﻭﺭﺍﻨﺕ ‪ :‬ﻗﺼﺔ ﺍﻟﻔﻠﺴﻔﺔ ‪ ،‬ﺘﺭﺠﻤﺔ ﺩ‪ .‬ﻓﺘﺢ ﺍﷲ ﻤﺤﻤﺩ ﺍﻟﻤﺸﻌﺸﻊ ‪ ،‬ﻁ ‪3‬‬ ‫ﻤﻜﺘﺒﺔ ﺍﻟﻤﻌﺎﺭﻑ ‪ ،‬ﺒﻴﺭﻭﺕ ‪.1975‬‬

‫ﺘﻔﻜ ﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪2001 ، (2‬ﻡ‪1422 /‬ﻫـ‬

‫ﺍﻟﻔﻠﺴﻔﺔ ﻭﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ‬

‫ﻤﻠﺤﻕ ﺍﻵﻴﺎﺕ ﺍﻟﺩﺍﻟﺔ ﻋﻠﻰ ﺍﻟﻤﻭﻀﻭﻋﺎﺕ‬ ‫ﻤﻘﺩﻤﺔ ﺍﻟﻤﻠﺤﻕ‪:‬‬

‫ﻻ ﺒﺎﻟﺨﻠﻕ ﻨﺤﻭ ﺍﻟﺤﻕ‪:‬‬ ‫ﺁﻴﺎﺕ ﺠﺩل ﺍﻟﺼﻴﺭﻭﺭﺓ ﺍﻟﻜﻭﻨﻴﺔ ﻤﻥ ﺨﻼل ﺍﻟﻘﺭﺁﻥ ﺘﺤﻭ ﹰ‬ ‫ﺴﻭﺭﺓ ﺍﻟﺒﻘﺭﺓ ‪ ،‬ﺝ ‪ ، 1‬ﺍﻵﻴﺎﺕ ﻤﻥ ‪ 28‬ﻭﺇﻟﻰ ‪.30‬‬ ‫ﺴﻭﺭﺓ ﻏﺎﻓﺭ ‪ ،‬ﺝ ‪ ، 24‬ﺍﻵﻴﺔ ﺭﻗﻡ ‪.11‬‬

‫ﺴﻭﺭﺓ ﺍﻟﻭﺍﻗﻌﺔ ‪ ،‬ﺝ ‪ ، 27‬ﺍﻵﻴﺎﺕ ﻤﻥ ‪ 58‬ﺇﻟﻰ ‪.62‬‬ ‫ﺴﻭﺭﺓ ﺍﻟﻜﻬﻑ ‪ ،‬ﺝ ‪ ، 16‬ﺍﻵﻴﺔ ‪.109‬‬

‫ﺴﻭﺭﺓ ﺇﺒﺭﺍﻫﻴﻡ ‪ ،‬ﺝ ‪ ، 13‬ﺁﻴﺔ ‪.48‬‬

‫ﺴﻭﺭﺓ ﻟﻘﻤﺎﻥ ‪ ،‬ﺝ ‪ ، 21‬ﺍﻵﻴﺎﺕ ﻤﻥ ‪ 22‬ﻭﺇﻟﻰ ‪..30‬‬

‫ﻻ ﻋﻠﻰ ﻨﺴﺦ ﺍﻟﺸﺭﺍﺌﻊ ﻭﺍﻟﺩﻭﺭﺍﺕ ﺍﻟﺘﺎﺭﻴﺨﻴـﺔ ﻟﻸﻤـﻡ‬ ‫ﺃﻭ ﹰﻻ ‪ :‬ﻤﺼﻁﻠﺢ ﺍﻟﻨﺴﺦ ﺒﻭﺼﻔﺔ ﺩﺍ ﹰ‬

‫ﺍﻟﺘﻲ ﻨﻬﺠﺕ ﻋﻠﻴﻬﺎ ‪ ،‬ﻨﺴﺦ ﺍﻟﺨﻁﺎﺏ ﺍﻹﻟﻬﻲ ﺍﻟﺤﺼﺭﻱ ﻟﻠﻴﻬﻭﺩ ﺒﺎﻟﺨﻁﺎﺏ ﺍﻹﻟﻬـﻲ‬

‫ﺍﻟﻌﺎﻟﻤﻲ ﻟﻠﻨﺎﺱ ﻋﺒﺭ ﺍﻟﻨﺒﻲ ﺍﻷﻤﻲ ‪ .‬ﻭﻨﺴﺦ ﺸﺭﻋﺔ ﺍﻹﺼﺭ ﻭﺍﻷﻏـﻼل ﺒﺸـﺭﻋﺔ‬ ‫ﺍﻟﺘﺨﻔﻴﻑ ﻭﺍﻟﺭﺤﻤﺔ‪.‬‬

‫ ﺴﻭﺭﺓ ﺍﻷﻋﺭﺍﻑ ‪ ،‬ﺝ ‪ ، :9‬ﺍﻵﻴﺎﺕ ﻤﻥ ‪ 155‬ﻭﺇﻟﻰ ‪.158‬‬‫ ﺴﻭﺭﺓ ﺍﻟﺒﻘﺭﺓ ‪ ،‬ﺝ ‪ ، 1‬ﺍﻵﻴﺎﺕ ﻤﻥ ‪ 106‬ﺇﻟﻰ ‪.108‬‬‫‪ -‬ﺴﻭﺭﺓ ﺍﻟﻤﺎﺌﺩﺓ ‪ ،‬ﺝ ‪ ، 6‬ﺍﻵﻴﺎﺕ ﻤﻥ ‪ 32‬ﻭﺇﻟﻰ ‪.50‬‬

‫ﺜﺎﻨﻴ ﹰﺎ ‪ :‬ﺇﻋﺎﺩﺓ ﺘﺭﺘﻴﺏ ﺁﻴﺎﺕ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ )ﻭﻗﻔﹰﺎ( ﻹﺨﺭﺍﺠﻪ ﻤﻥ ﺩﺍﺌﺭﺓ ﺃﺴﺒﺎﺏ ﺍﻟﻨـﺯﻭل‬

‫ﻭﺍﻟﻤﻜﻲ ﻭﺍﻟﻤﺩﻨﻲ ﻭﺇﻜﺴﺎﺒﻪ ﻭﺤﺩﺘﻪ ﺍﻟﻌﻀﻭﻴﺔ ﺍﻟﻤﻨﻬﺠﻴﺔ ﻟﻠﺘﻔﻌﻴـل ﻓـﻲ ﺤﺎﻀـﺭﻩ‬ ‫ﻭﺇﻁﻼﻗﻪ ﻨﺤﻭ ﺍﻟﻤﺴﺘﻘﺒل ﻫﺩﻯ ﻭﺒﺸﺭﻯ ﻟﻤﻥ ﻴﻠﺤﻕ ‪.‬‬

‫‪ -‬ﺴﻭﺭﺓ ﺍﻟﻨﺤل ‪ ،‬ﺝ ‪ ، 14‬ﺍﻵﻴﺎﺕ ﻤﻥ ‪ 101‬ﻭﺇﻟﻰ ‪.102‬‬

‫ﺜﺎﻟﺜ ﹰﺎ ‪ :‬ﺒﺤﻜﻡ ﺸﺭﻋﺔ ﺍﻟﺘﺨﻔﻴﻑ ﻭﺍﻟﺭﺤﻤﺔ ﺍﻟﻨﺎﺴﺨﺔ ﻟﺸﺭﻋﺔ ﺍﻹﺼﺭ ﻭﺍﻷﻏـﻼل ﻜﺨـﺎﺭﻕ‬

‫ﻋﻘﺎﺏ ﻴﻤﺎﺜل ﺨﺎﺭﻕ ﺍﻟﻌﻁﺎﺀ ﺍﻹﻟﻬﻲ ﻟﺒﻨﻲ ﺇﺴﺭﺍﺌﻴل ﺇﻤﺘﻨﻊ ﺨﺎﺭﻕ ﺍﻟﻌﻁﺎﺀ ﻓﻲ ﺍﻹﺴﻼﻡ ﺤﺘﻰ‬

‫ﻻ ﺘﻤﺎﺜﻠﻪ ﻓﻲ ﺍﻟﻤﻘﺎﺒل ﺸﺭﻋﺔ ﺇﺼﺭ ﻭﺃﻏﻼل‪:‬‬

‫ ﺴﻭﺭﺓ ﺍﻹﺴﺭﺍﺀ ‪ ،‬ﺝ ‪ ، 15‬ﺍﻵﻴﺎﺕ ﻤﻥ ‪ 90‬ﺇﻟﻰ ‪..94‬‬‫‪ -‬ﺴﻭﺭﺓ ﺍﻷﻨﻌﺎﻡ ‪ ،‬ﺝ‪ ، 7‬ﺍﻵﻴﺔ ‪.35‬‬

‫ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ ‪ :‬ﺍﻟﻤﻔﺎﻫﻴﻡ ﻭﺍﻟﻘﻀﺎﻴﺎ ﺍﻟﻜﻭﻨﻴﺔ‬

‫ﺃ‪ .‬ﻤﺤﻤﺩ ﺃﺒﻭ ﺍﻟﻘﺎﺴﻡ ﺤﺎﺝ ﺤﻤﺩ‬

‫ﺭﺍﺒﻌ ﹰﺎ ‪ :‬ﺃﻤﺎ ﺘﻨﺯل ﺍﻟﻤﻼﺌﻜﺔ ﺍﻟﻤﺴﻭﻤﻴﻥ ﻭﺍﻟﻤﺭﺩﻓﻴﻥ ﻓﻘﺩ ﻜﺎﻥ ﻏﻴﺒﹰﺎ ﻏﻴـﺭ ﻤﺭﺌـﻲ ﻭﻏﻴـﺭ‬ ‫ﻤﺤﺴﻭﺱ ‪ ،‬ﺇﺫ ﺘﻤﻴﺯ ﻀﺭﺒﻬﻡ ﺒﻤﺎ ﻓﻭﻕ ﺍﻷﻋﻨﺎﻕ ﻭﻟﻴﺱ ﺍﻟﺭﻗﺎﺏ ‪ ،‬ﻭﻀﺭﺏ ﺍﻟﺒﻨﺎﻥ‬

‫ﻭﻟﻴﺱ ﺘﻭﺜﻴﻕ ﺍﻷﻴﺩﻱ‪.‬‬

‫‪ -‬ﺴﻭﺭﺓ ﺍﻷﻨﻔﺎل ‪ ،‬ﺝ ‪ ، 9‬ﺍﻵﻴﺎﺕ ﻤﻥ ‪ 12‬ﻭﺇﻟﻰ ‪13.‬‬

‫ﻤﻘﺎﺭﻨﺔ ﺒﺎﻟﻀﺭﺏ ﺍﻟﺒﺸﺭﻱ ‪:‬‬

‫ﺴﻭﺭﺓ ﻤﺤﻤﺩ ‪ ،‬ﺝ ‪ ، 26‬ﺍﻵﻴﺔ ‪.4‬‬

‫ﻼ ﻓﻲ ﺍﻟﺤﺎﻟﺘﻴﻥ ﺒﻤﻭﺍﻗـﻊ‬ ‫ﺨﺎﻤﺴ ﹰﺎ ‪ :‬ﺍﻟﻌﺼﻤﺔ ﺍﻹﻟﻬﻴﺔ ﻟﻠﻘﺭﺁﻥ ﻭﻟﻠﺴﻨﺔ ﺍﻟﻨﺒﻭﻴﺔ ﺍﻟﺸﺭﻴﻔﺔ ﺘﻤﺎﺜ ﹰ‬ ‫ﺍﻟﻨﺠﻭﻡ‪:‬‬

‫‪ -‬ﺴﻭﺭﺓ ﺍﻟﻭﺍﻗﻌﺔ ‪ ،‬ﺝ ‪ ، 27‬ﺍﻵﻴﺎﺕ ﻤﻥ ‪ 75‬ﻭﺇﻟﻰ ‪.80‬‬

‫ﺴﻭﺭﺓ ﺍﻟﻨﺠﻡ ‪ ،‬ﺝ ‪ ، 27‬ﺍﻵﻴﺎﺕ ﻤﻥ ‪ 1‬ﻭﺇﻟﻰ ‪.5‬‬

‫ﺴﺎﺩﺴ ﹰﺎ ‪ :‬ﺍﻵﻴﺎﺕ ﺍﻟﺩﺍﻟﺔ ﻋﻠﻰ ﺍﻟﺼﻴﺭﻭﺭﺓ ﺍﻟﻜﻭﻨﻴﺔ ﻟﻠﻘﺭﺁﻥ ﺒﺎﺘﺠﺎﻩ ﻏﺎﺌﻴﺔ ﺍﻟﺤﻕ ﺍﻟﺫﻱ ﺨﻠﻕ‬

‫ﺍﷲ ﺒﻪ ﺍﻟﺨﻠﻕ ‪ ،‬ﻭﺍﺴﺘﻤﺭﺍﺭﻴﺔ ﺍﻟﻌﻁﺎﺀ ﺍﻟﻘﺭﺁﻨﻲ ﻋﺒﺭ ﺍﻹﺭﺙ ﺍﻟﻤﺤﻤﺩﻱ ﺒﻌـﺩ ﺨـﺘﻡ‬ ‫ﺍﻟﻨﺒﻭﺓ ﻭﺍﻟﺭﺴﺎﻟﺔ ‪:‬‬

‫ﺃ‪ /‬ﺍﻟﻐﺎﺌﻴﺔ ‪:‬‬

‫ ﺴﻭﺭﺓ ﺍﻷﻨﺒﻴﺎﺀ ‪ ،‬ﺝ ‪ ، 17‬ﺍﻵﻴﺎﺕ ﻤﻥ ‪ 16‬ﻭﺇﻟﻰ ‪.18‬‬‫‪ -‬ﺴﻭﺭﺓ ﺍﻟﺩﺨﺎﻥ ‪ ،‬ﺝ ‪ ، 25‬ﺍﻵﻴﺎﺕ ﻤﻥ ‪ 38‬ﻭﺇﻟﻰ ‪.40‬‬

‫ﺏ‪ /‬ﺍﻟﻅﻬﻭﺭ ﺍﻟﻌﺎﻟﻤﻲ ﺍﻟﺤﺘﻤﻲ‪:‬‬

‫ ﺴﻭﺭﺓ ﺍﻟﺘﻭﺒﺔ ‪ ،‬ﺝ ‪ ، 10‬ﺍﻵﻴﺘﺎﻥ ‪ 32‬ﻭ‪.33‬‬‫‪-‬ﺴﻭﺭﺓ ﺍﻟﻔﺘﺢ ‪ ،‬ﺝ ‪ ، 26‬ﺍﻵﻴﺔ ‪.38‬‬

‫‪ -‬ﺴﻭﺭﺓ ﺍﻟﺼﻑ ‪ ،‬ﺝ ‪ ، 28‬ﺍﻵﻴﺘﺎﻥ ‪ 8‬ﻭ ‪.9‬‬

‫ﺝ‪ /‬ﺍﻟﺘﻭﺭﻴﺙ ﻭﺇﺴﺘﻤﺭﺍﺭﻴﺘﻪ‪:‬‬

‫‪ -‬ﺴﻭﺭﺓ ﻓﺎﻁﺭ ‪ ،‬ﺝ ‪ ، 22‬ﺍﻵﻴﺎﺘﺎﻥ ﻤﻥ ‪ 31‬ﻭﺇﻟﻰ ‪.32‬‬

‫ﺩ‪ /:‬ﻤﺠﻴﺩﻴﺔ ﺍﻟﻘﺭﺁﻥ ﺍﻟﺫﻱ ﻻ ﻴﺒﻠﻰ ‪ ،‬ﻭﻤﻜﻨﻭﻨﻪ ﺍﻟﺫﻱ ﻴﺘﻜﺸﻑ ﻭﻜﺭﻤﻪ ﻓﻲ ﺍﻟﻌﻁﺎﺀ ﺍﻟـﺫﻱ‬ ‫ﻴﺘﺠﺩﺩ ‪) .‬ﻤﻁﻠﻘﻴﺔ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﻭﻨﻴﺔ‪:.‬‬

‫ ﺴﻭﺭﺓ ﺍﻟﻭﺍﻗﻌﺔ ‪ ،‬ﺝ ‪ ، 27‬ﺍﻵﻴﺎﺕ ﻤﻥ ‪ 75‬ﻭﺇﻟﻰ ‪.80‬‬‫‪ -‬ﺴﻭﺭﺓ ﻕ ‪ ،‬ﺝ ‪ ، 26‬ﺍﻵﻴﺔ ‪.1‬‬

‫ﺘﻔﻜ ﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪2001 ، (2‬ﻡ‪1422 /‬ﻫـ‬

‫ﺍﻟﻔﻠﺴﻔﺔ ﻭﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ‬

‫‪ -‬ﺴﻭﺭﺓ ﺍﻟﺒﺭﻭﺝ ‪ ،‬ﺝ ‪ ، 30‬ﺍﻵﻴﺘﺎﻥ ‪ 21‬ﻭ‪.22‬‬

‫ﺴﺎﺒﻌ ﹰﺎ ‪ :‬ﺍﻗﺘﺼﺭ ﺤﻜﻡ ﺍﻟﺠﺯﻴﺔ ﻋﻠﻰ ﺍﻟﻤﺭﺘﺩﻴﻥ ﻤﻥ ﺃﻫل ﺍﻟﻜﺘﺎﺏ ﻓﻘﻁ ‪ ،‬ﻭﻫﻲ ﻟﻴﺴﺕ ﻋﻠﻰ‬ ‫ﻏﻴﺭ ﺍﻟﻤﺭﺘﺩﻴﻥ ﻤﻨﻬﻡ ﺍﻟﺒﺎﻗﻴﻥ ﻋﻠﻰ ﺩﻴﻨﻬﻡ ﻤﻥ ﻴﻬﻭﺩ ﺃﻭ ﻨﺼﺎﺭﻯ‪.‬‬

‫‪ -‬ﺴﻭﺭﺓ ﺍﻟﺘﻭﺒﺔ ‪ ،‬ﺝ ‪ ، 10‬ﺍﻵﻴﺘﺎﻥ ‪ 27‬ﻭ‪.28‬‬

‫ﺜﺎﻤﻨ ﹰﺎ ‪ :‬ﺘﻁﻭﺭﺕ ﺍﻟﺤﺎﻜﻤﻴﺔ ﺍﻹﻟﻬﻴﺔ ﻓﻲ ﺍﻟﻨﺴﻕ ﺍﻟﻴﻬﻭﺩﻱ ﻤﻥ ﺤﺎﻜﻤﻴﺔ ﺇﻟﻬﻴﺔ ﺇﻟﻰ ﺤﺎﻜﻤﻴـﺔ‬ ‫ﺍﺴﺘﺨﻼﻑ ﺍﻟﻤﺭﺘﺒﻁﺔ ﺒﺨﺼﺎﺌﺹ ﻋﻁﺎﺀ ﺇﻟﻬﻲ ﺨﺎﺭﻕ ﻭﺘﻘﺩﻴﺱ ﺍﻷﺭﺽ‪:‬‬

‫ ﺴﻭﺭﺓ ﺍﻟﺒﻘﺭﺓ ‪ ،‬ﺝ ‪ ، 2‬ﺍﻵﻴﺎﺕ ﻤﻥ ‪ 246‬ﻭﺇﻟﻰ ‪.251‬‬‫ ﺴﻭﺭﺓ ﺍﻟﻨﻤل ‪ ،‬ﺝ ‪ ، 19‬ﺍﻵﻴﺎﺕ ﻤﻥ ‪ 15‬ﻭﺇﻟﻰ ‪.44‬‬‫‪ -‬ﺴﻭﺭﺓ ﺹ ‪ ،‬ﺝ ‪ ، 23‬ﺍﻵﻴﺎﺕ ﻤﻥ ‪ 17‬ﻭﺇﻟﻰ ‪.26‬‬

‫‪ -‬ﺴﻭﺭﺓ ﺍﻷﻨﺒﻴﺎﺀ ‪ /‬ﺝ ‪ 17‬ﺍﻵﻴﺎﺕ ﻤﻥ ‪ 78‬ﻭﺇﻟﻰ ‪.82‬‬

‫ﺴﻭﺭﺓ ﺴﺒﺄ ‪ ،‬ﺝ ‪ ، 22‬ﺍﻵﻴﺎﺕ ﻤﻥ ‪ 10‬ﻭﺇﻟﻰ ‪.14‬‬

‫ﺘﺎﺴﻌ ﹰﺎ ‪ :‬ﻨﺴﻕ ﺍﻟﻨﻅﺎﻡ ﺍﻹﺴﻼﻤﻲ ﺍﻟﺴﻴﺎﺴﻲ ﻭﺍﻻﻗﺘﺼﺎﺩﻱ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ﻭﺍﻟﻔﻜﺭﻱ ﺍﻟﻤﺘﻜﺎﻤل‬

‫ﻤﻥ "ﺍﻟﺴﻠﻡ ﻜﺎﻓﺔ"ﻭﺇﻟﻰ "ﺃﻭﻟﻰ ﺍﻷﻤﺭ ﻤﻨﻜﻡ" ﻭﺇﻟـﻰ "ﻋـﺩﻡ ﺘﻤﺎﺜـل" ﺍﻟﻌﺒﻭﺩﻴـﺔ ﷲ‬ ‫ﺒﺎﻟﻌﺒﻭﺩﻴﺔ ﺒﻴﻥ ﺍﻟﺒﺸﺭ‪.:‬‬

‫ ﺴﻭﺭﺓ ﺍﻟﺒﻘﺭﺓ ‪ ،‬ﺝ‪ ، 2‬ﺍﻵﻴﺎﺕ ﻤﻥ ‪ 204‬ﻭﺇﻟﻰ ‪.208‬‬‫‪ -‬ﺴﻭﺭﺓ ﺍﻟﻨﺴﺎﺀ ‪ ،‬ﺝ ‪ ، 5‬ﺍﻵﻴﺔ ‪.59‬‬

‫‪ -‬ﺴﻭﺭﺓ ﺍﻟﻨﺤل ‪ ،‬ﺝ ‪ ، 14‬ﺍﻵﻴﺎﺕ ﻤﻥ ‪ 74‬ﻭﺇﻟﻰ ‪.79‬‬

‫ﻋﺎﺸﺭﹰﺍ ‪ :‬ﻤﻭﺍﺼﻔﺎﺕ ﻭﻤﻤﺎﺜﻼﺕ ﻋﻘﻭﺒﺔ ﺍﻟﻨﻜﺎل ﺍﻹﻟﻬﻲ ﻓﻲ ﺍﻟﺴﺭﻗﺔ ﺒﺈﻋﺘﺒﺎﺭﻫﺎ ﻗﻤﺔ ﺸﺭﻋﺔ‬ ‫ﺍﻹﺼﺭ ﻭﺍﻷﻏﻼل ﻭﺍﻹﻨﺘﻘﺎﻡ ﺍﻹﻟﻬﻲ‪:‬‬

‫ ﺴﻭﺭﺓ ﺍﻟﻤﺎﺌﺩﺓ ‪ ،‬ﺝ‪ ، 9‬ﺍﻵﻴﺎﺕ ﻤﻥ ﻤﻥ ‪ 38‬ﻭﺇﻟﻰ ‪.40‬‬‫ ﺴﻭﺭﺓ ﺍﻟﻤﺯﻤل ‪ ،‬ﺝ ‪ ، 30‬ﺍﻵﻴﺎﺕ ﻤﻥ ‪ 20‬ﺇﻟﻰ ‪.26‬‬‫‪ -‬ﺴﻭﺭﺓ ﺍﻟﺒﻘﺭﺓ ‪ ،‬ﺝ‪ ، 1‬ﺍﻵﻴﺎﺘﺎﻥ ‪ 65‬ﻭ‪.66‬‬

‫ﻨﻅــﺭﻴـﺔ)*( ﺍﻟﺼـﺭﻓـﺔ‬ ‫ﺃﺼﻭﻟﻬﺎ ﻭﺃﺒﻌﺎﺩﻫﺎ‬ ‫ﺘﻭﻁﺌﺔ ‪:‬‬

‫ﺃ‪ .‬ﺠﻤﺎل ﺍﻟﺩﻴﻥ ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺸﺭﻴﻑ‬

‫)**(‬

‫ﻥ ﻫﺫﺍ ﺍﻟﻌﻠﻡ ﺍﻟﺠﻠﻴل‬ ‫ﻥ ﺍﻟﻨﺎﻅﺭ ﻓﻲ ﻋﻠﻡ ﺍﻹﻋﺠﺎﺯ ﺍﻟﻘﺭﺁﻨﻲ ﻋﺒﺭ ﺍﻟﻘﺭﻭﻥ ﻟﻴﺠﺩ ﺃ ّ‬ ‫ﺇّ‬

‫ﻗﺩ ﺍﺸﺘﻤل ﻋﻠﻰ ﺭﺅﻯ ﻤﺘﺒﺎﻴﻨﺔ ﻭﻤﻨﺎﻫﺞ ﻤﺨﺘﻠﻔﺔ ‪ ،‬ﻭﻫﺫﺍ ﺍﻻﺨﺘﻼﻑ ﺍﻟﻭﺍﻀـﺢ ﺒـﻴﻥ‬ ‫ﺍﻟﻤﻨﺎﻫﺞ ﺇﻨﻤﺎ ﻴﺭﺠﻊ ﺇﻟﻰ ﺘﻌﺩﺩ ﺠﻭﺍﻨﺏ ﺍﻹﻋﺠﺎﺯ ﻭﺘﻜﺎﺜﺭ ﻤﻭﻀﻭﻋﺎﺘﻪ ﻤﻥ ﺠﻬﺔ ‪ ،‬ﻭﺇﻟـﻰ‬ ‫ﺘﺒﺎﻴﻥ ﺨﺼﺎﺌﺹ ﺍﻟﻨﺎﻅﺭﻴﻥ ﻭﺍﺨﺘﻼﻑ ﺒﻴﺌﺎﺘﻬﻡ ﺍﻟﻔﻜﺭﻴﺔ ﻤﻥ ﺠﻬﺔ ﺃﺨﺭﻯ ‪ .‬ﻭﻤﻤﺎ ﻻ ﺸﻙ‬

‫ﻥ ﻴﺅﺜﺭ ﻓـﻲ ﻫـﺫﻩ‬ ‫ﻥ ﻫﺫﺍ ﺍﻟﺘﻨﻭﻉ ﺍﻟﻤﺘﻔﺭﺩ ﻓﻲ ﺇﻋﺠﺎﺯ ﺍﻟﻘﺭﺁﻥ ﻨﻔﺴﻪ ﻤﻥ ﺸﺄﻨﻪ ﺃ ّ‬ ‫ﻓﻴﻪ ﺃ ّ‬ ‫ﺍﻟﻤﻨﺎﻫﺞ ﻭﺍﻟﻨﻅﺭﻴﺎﺕ ﺍﻟﻤﺨﺘﻠﻔﺔ ﻭﻴﺴﺒ ﻋﻠﻴﻬﺎ ﻋﻼﻤﺎﺕ ﻤﻌﻴﻨﺔ ﻭﺴﻤﺎﺕ ﻤﺨﺼﻭﺼـﺔ ‪،‬‬

‫ﻥ ﻫﺫﻩ ﺍﻟﻨﻅﺭﻴﺎﺕ ﻭﺍﻟﻤﻨﺎﻫﺞ ﺍﻟﺘﻲ ﺘﺒﺎﻴﻨﺕ ﺃﺒﻌﺎﺩﻫﺎ ﻭﺍﺨﺘﻠﻔﺕ ﺃﺸﻜﺎﻟﻬﺎ ‪-‬‬ ‫ﻼ ﻋﻥ ﺃ ّ‬ ‫ﻓﻀ ﹰ‬ ‫ﻭﺇﻥ ﻨﻅﺭﺕ ﺇﻟﻰ ﻤﻭﻀﻭﻉ ﻭﺍﺤﺩ ‪ -‬ﻗﺩ ﺘﺄﺜﺭﺕ ﺃﻴﻤﺎ ﺘﺄﺜﺭ ﺒﺄﻓﻜﺎﺭ ﺃﺼﺤﺎﺒﻬﺎ ﻭﻤﻌﺘﻘـﺩﺍﺘﻬﻡ‬ ‫ﻭﻤﺎ ﻴﺤﻴﻁ ﺒﻬﻡ ﻤﻥ ﻋﻭﺍﻤل ﺜﻘﺎﻓﻴﺔ ﺃﻭ ﻓﻜﺭﻴﺔ ﺃﻭ ﺍﺠﺘﻤﺎﻋﻴﺔ ‪ ،‬ﻭﻻ ﺘﻜﺎﺩ ﺘﻠﻙ ﺍﻟﻨﻅﺭﻴﺎﺕ‬

‫ﺘﻨﻔﻙ ﻋﻥ ﻫﺫﻩ ﺍﻟﻌﻭﺍﻤل ﺃﻭ ﻨﺠﺩ ﺩﻭﻨﻬﺎ ﻤﻨﺎﺼﹰﺎ ‪.‬‬

‫ﻭﻫﺫﻩ ﺍﻟﻨﻅﺭﻴﺔ ﺍﻟﺘﻲ ﻨﺤﺎﻭل ﺘﺨﺼﻴﺼﻬﺎ ﺒﺎﻟﻨﻅﺭ ﻭﺇﻓﺭﺍﺩﻫﺎ ﺒﺎﻟﺩﺭﺍﺴﺔ ﻓﻲ ﻫﺫﺍ‬

‫ﺍﻟﻤﻀﻤﺎﺭ ﻟﻬﻲ ﺃﻗﺩﻡ ﺍﻟﻨﻅﺭﻴﺎﺕ ﻓﻲ ﺩﺭﺍﺴﺔ ﺍﻹﻋﺠﺎﺯ ﻋﻠﻰ ﺍﻹﻁﻼﻕ ؛ ﻭ ﻗﺩ ﺸﻐﻠﺕ‬

‫ﺍﻟﺒﺎﺤﺜﻴﻥ ﺩﻫﻭﺭﺍ ﻭﺒﻘﻲ ﺃﺜﺭﻫﺎ ﻗﺭﻭﻨﹰﺎ ﻤﺘﻁﺎﻭﻟﺔ ﻭﺁﻤﺎﺩﺍ ﺒﻌﻴﺩﺓ ‪ ،‬ﻭﻟﻡ ﺘﻜﻥ ﻫﺫﻩ ﺍﻟﻨﻅﺭﻴﺔ‬

‫ﻤﺠﺭﺩ ﺨﺎﻁﺭﺓ ﻤﺭﺕ ﺒﺫﻫﻥ ﺼﺎﺤﺒﻬﺎ ﻓﺼﺩﻉ ﺒﻬﺎ ؛ ﻟﻴﺴﺠل ﻋﻠﻰ ﻭﺠﻪ ﺍﻟﺩﻫﺭ ﺘﻤﻴﺯﻩ‬

‫ﺒﻤﺨﺎﻟﻔﺘﻪ ﺍﻵﺨﺭﻴﻥ ؛ ﻭﺇﻨﻤﺎ ﻜﺎﻨﺕ ﺨﻼﺼﺔ ﻋﻘﻴﺩﺓ ﺭﺍﺴﺨﺔ ﻭﻨﺘﻴﺠﺔ ﻤﻨﻬﺞ ﻓﻜﺭﻱ ﻜﺒﻴﺭ ‪،‬‬

‫ﻭﻫﺫﺍ ﻤﺎ ﻴﻤﻨﺤﻬﺎ ‪ -‬ﻤﻥ ﻨﺎﺤﻴﺔ ﻤﻨﻬﺠﻴﺔ – ﻗﺩﺭﹰﺍ ﻜﺒﻴﺭﹰﺍ ﻤﻥ ﺍﻟﺨﻁﻭﺭﺓ ‪ ،‬ﻭﻻ ﺸﻙ ﺃﻥ ﻫﺫﻩ‬

‫ﺍﻟﺨﻁﻭﺭﺓ ﺘﻌﻅﻡ ﺇﺫﺍ ﻋﻠﻤﻨﺎ ﺃﻥ ﻫﺫﻩ ﺍﻟﻨﻅﺭﻴﺔ ﻗﺩ ﺸﻜﻠﺕ ﻤﻨﻌﻁﻔﹰﺎ ﺨﻁﻴﺭﹰﺍ ﻭﻨﻘﻁﺔ ﺘﺤﻭل‬ ‫)*(‬

‫ﺍﻟﻤﻘﺼﻭﺩ ﺒﺎﻟﻨﻅﺭﻴﺔ ﻫﻭ ﺍﻟﺒﻨﺎﺀ ﺍﻟﻔﻜﺭﻱ ﺍﻟﻤﻨﻬﺠﻲ ﺍﻟﺭﺍﺒﻁ ﺒﻴﻥ ﺍﻟﺠﺯﺌﻴﺎﺕ ﻭﺍﻟﺫﻱ ﻴﺸﻜل ﺨﻼﺼﺔ‬

‫ﻋﻠﻤﻴﺔ ﻟﻠﺩﺭﺍﺴﺔ ﺍﻟﺘﻲ ﺍﻨﺘﻬﻰ ﺇﻟﻴﻬﺎ ﺍﻟﻤﻨﻅﺭ ‪ ،‬ﺍﻨﻅﺭ ﻓﻲ ﺫﻟﻙ ﺇﺴﻤﺎﻋﻴل ﺍﻟﺤﺴﻨﻰ ‪ :‬ﻨﻅﺭﻴﺔ ﺍﻟﻤﻘﺎﺼﺩ ﻋﻨﺩ‬ ‫ﺍﻹﻤﺎﻡ ﻤﺤﻤﺩ ﺍﻟﻁﺎﻫﺭ ﺒﻥ ﻋﺎﺸﻭﺭ‪ ،‬ﻁ ﺍﻷﻭﻟﻰ‪1995 ،‬ﻡ‪ ،‬ﺍﻟﻤﻌﻬﺩ ﺍﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ‪.‬‬

‫)**(‬

‫ﻤﺤﺎﻀﺭ ﺒﻤﻌﻬﺩ ﺇﺴﻼﻡ ﺍﻟﻤﻌﺭﻓﺔ ) ﺇﻤﺎﻡ( ‪ ،‬ﺠﺎﻤﻌﺔ ﺍﻟﺠﺯﻴﺭﺓ‪.‬‬

‫ﺍﻟﻭﺤﻲ ﻭﻋﻠﻭﻤﻪ‬

‫ﺘﻔﻜ ﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪2001، (2‬ﻡ ‪1422/‬ﻫـ‬

‫ﻋﻅﻤﻰ ﻓﻲ ﺘﺎﺭﻴﺦ ﺩﺭﺍﺴﺔ ﺍﻹﻋﺠﺎﺯ ﺍﻟﻘﺭﺁﻨﻲ ﺒﺼﻭﺭﺓ ﻋﺎﻤﺔ ‪ ،‬ﻭﻫﺫﺍ ﺍﻟﺘﺤﻭل ﺇﻨﻤﺎ ﻴﻜﻤﻥ‬

‫ﻓﻲ‬

‫ﺘﻭﺠﻴﻪ‬

‫ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﻨﺎﻅﺭﻴﻥ ﻓﻲ ﺍﻹﻋﺠﺎﺯ‬

‫ﻭﺍﻻﻗﺘﺼﺎﺭ ﻋﻠﻴﻬﺎ ﺩﻭﻥ ﻏﻴﺭﻫﺎ ‪.‬‬

‫ﺇﻟﻰ ﻨﺎﺤﻴﺔ‬

‫ﺍﻟﺒﻼﻏﺔ ﻭﺍﻷﺴﻠﻭﺏ‬

‫ﻭﻟﻡ ﺘﻜﻥ ﻫﺫﻩ ﺍﻟﻨﻅﺭﻴﺔ ﻓﻲ ﻫﺫﺍ ﺍﻟﺠﺎﻨﺏ ﺍﻟﺒﻼﻏﻲ ﻤﻥ ﺍﻹﻋﺠﺎﺯ ﺃﻭ ﻤﺘﻌﻠﻘﺔ ﺒﺎﻹﻁﺎﺭ‬

‫ﺍﻟﻨﻅﻤﻲ ﻟﻪ ﺒﺤﺎل ‪ ،‬ﺒل ﻜﺎﻨﺕ ﻋﻠﻰ ﺍﻟﻌﻜﺱ ﺘﻤﺎﻤﹰﺎ ‪ ،‬ﻭﻫﺫﺍ ﻤﺎ ﻴﺠﻌﻠﻬﺎ ﺃﻤﺭﹰﺍ ﻤﺘﻔﺭﺩﹰﺍ‬ ‫ﻭﺼﻭﺘﹰﺎ ﻨﺎﺸﺯﹰﺍ ﻓﻲ ﺩﺭﺍﺴﺔ ﺍﻹﻋﺠﺎﺯ ﺩﺍﺨل ﺘﺭﺍﺜﻨﺎ ﺍﻹﺴﻼﻤﻲ ﺍﻟﺫﻱ ﺍﺘﺠﻪ ﺒﻜﻠﻴﺎﺘﻪ ﻨﺤﻭ‬ ‫ﺩﺭﺍﺴﺔ ﺍﻹﻋﺠﺎﺯ ﻓﻲ ﺠﺎﻨﺒﻪ ﺍﻟﺒﻼﻏﻲ ‪.‬‬

‫ﻭﻗﺩ ﺃﻨﻜﺭﺕ ﻫﺫﻩ ﺍﻟﻨﻅﺭﻴﺔ ﺍﻹﻋﺠﺎﺯ ﺍﻟﺒﻼﻏﻲ ﻟﻠﻘﺭﺁﻥ ﻭﻏﻀﺕ ﻤﻨﻪ ‪ ،‬ﻭ ﻜﺎﻥ‬

‫ﻤﻔﺎﺩﻫﺎ‪ :‬ﺃﻥ ﺍﻹﻋﺠﺎﺯ ﻜﺎﻤﻥ ﻓﻲ ﺍﻟﻤﻀﺎﻤﻴﻥ ﻭﺍﻟﻤﻌﺎﻨﻲ ﺍﻟﻘﺭﺁﻨﻴﺔ ﻭﻤﺎ ﺘﺸﺘﻤل ﻋﻠﻴﻪ ﻤﻥ‬

‫ﺍﻟﻐﻴﺒﻴﺎﺕ ‪ ،‬ﺴﻭﺍﺀ ﻜﺎﻨﺕ ﻫﺫﻩ ﺍﻟﻐﻴﺒﻴﺎﺕ ﻤﺎﻀﻴﺔ ﺃﻭ ﺤﺎﻟﻴﺔ ﺃﻭ ﻤﺴﺘﻘﺒﻠﻴﺔ ‪ ،‬ﻭﻻ ﻋﺒﺭﺓ ﺍﻟﺒﺘﺔ‬ ‫ﺒﺎﻷﺴﻠﻭﺏ ﻭﺍﻟﻨﻅﻡ ﻭﺨﻼﻓﻪ ﻤﻥ ﺍﻷﻤﻭﺭ ﺍﻟﺒﻼﻏﻴﺔ ﻓﻲ ﺇﺜﺒﺎﺕ ﺇﻋﺠﺎﺯ ﺍﻟﻘﺭﺁﻥ ﻭﺘﻤﻴﺯﻩ ‪،‬‬

‫ﻭﻟﻜﻥ ﺭﻏﻡ ﻜل ﻫﺫﺍ ﻓﺈﻥ ﺍﷲ ﺴﺒﺤﺎﻨﻪ ﻭﺘﻌﺎﻟﻰ – ﺒﺤﺴﺏ ﻫﺫﻩ ﺍﻟﻨﻅﺭﻴﺔ ‪ -‬ﻗﺩ ﺼﺭﻑ‬

‫ﺍﻟﻨﺎﺱ ﺠﺒﺭﹰﺍ ﻭﺘﻌﺠﻴﺯﹰﺍ ﻋﻥ ﺍﻹﺘﻴﺎﻥ ﺒﻤﺜل ﺃﺴﻠﻭﺏ ﺍﻟﻘﺭﺁﻥ ﺒﻼﻏﺔ ﻭﻨﻅﻤﹰﺎ ؛ ﻤﻊ ﺘﻭﻓﺭ‬ ‫ﻗﺩﺭﺘﻬﻡ ﺍﻟﺘﺎﻤﺔ ﻋﻠﻰ ﺫﻟﻙ ؛ ﻭﻷﺠل ﻫﺫﺍ ﺴﻤﻴﺕ ﺒﺎﻟﺼﺭﻓﺔ ‪.‬‬

‫ﻭﻻ ﻏﺭﺍﺒﺔ ﺇﺫﺍ ﻗﻠﻨﺎ ﺇﻥ ﺍﻟﺠﺎﻨﺏ ﺍﻟﻤﺸﺭﻕ ﻤﻥ ﻨﻅﺭﻴﺔ ﺍﻟﻨﻅﺎﻡ ﻫﺫﻩ – ﻭﻫﻭ ﺇﻋﺠﺎﺯ‬

‫ﺍﻟﻤﻀﺎﻤﻴﻥ ‪ -‬ﻗﺩ ﻴﻌﺠﺏ ﺍﻟﻤﻬﺘﻤﻴﻥ ﺒﺎﻹﻋﺠﺎﺯ ﺍﻟﻌﻠﻤﻲ ؛ ﻭﻤﻥ ﻨﺤﻰ ﻤﺜل ﻫﺫﺍ ﺍﻟﻤﻨﺤﻰ ﻓﻲ‬ ‫ﻋﺼﺭﻨﺎ ﺍﻟﺤﺎﻀﺭ ‪ ،‬ﻭﻟﻜﻨﻨﺎ ﻨﺼﺭ ﺒﺼﻭﺭﺓ ﺩﺍﺌﺒﺔ ﻭﻨﺅﻜﺩ ﺘﺄﻜﻴﺩﺍ ﻻ ﻴﺯﺤﺯﺤﻪ ﺍﻟﺸﻙ ﺃﻥ‬

‫ﻫﺫﻩ ﺍﻟﻤﻀﺎﻤﻴﻥ ﻭﺍﻟﻤﻌﺎﻨﻲ ﺍﻟﻘﺭﺁﻨﻴﺔ ﺍﻟﻌﻅﻴﻤﺔ ﻻ ﺘﻅﻬﺭ ﺇﻻ ﻋﺒﺭ ﻤﺎ ﻴﺩل ﻋﻠﻴﻬﺎ ﻭﻫﻭ‬

‫ﺍﻟﻨﻅﻡ ﻭﺍﻷﺴﻠﻭﺏ‪ ،‬ﻭﻓﻲ ﺍﻟﺘﻔﺭﻴﻕ ﺒﻴﻨﻬﻤﺎ ﻤﻥ ﺍﻟﺨﻁﻭﺭﺓ ﻤﺎ ﻻ ﻴﺨﻔﻰ ‪ ،‬ﻭﻟﻤﺎ ﻜﺎﻥ ﺍﻷﻤﺭ‬

‫ﻜﺫﻟﻙ ﻓﺈﻨﻨﺎ ﻗﺩ ﺤﺭﺼﻨﺎ ﻜل ﺍﻟﺤﺭﺹ ﻋﻠﻰ ﺘﺒﻴﻴﻥ ﻫﺫﻩ ﺍﻟﻨﻅﺭﻴﺔ ﺒﻜﺎﻓﺔ ﺃﺒﻌﺎﺩﻫﺎ ؛ ﺴﺎﺀﺕ‬ ‫ﻫﺫﻩ ﺍﻷﺒﻌﺎﺩ ﺃﻭ ﺤﺴﻨﺕ‪.‬‬ ‫ﻭﻻ ﺸﻙ‬

‫ﻥ ﻫﺫﻩ ﺍﻟﻨﻅﺭﻴﺔ – ﻭﺇﻥ ﻋﺩﺕ ﻤﻥ ﺍﻟﻨﻅﺭﻴﺎﺕ ﺍﻟﺩﺭﺍﺴﺔ ﻟﻺﻋﺠﺎﺯ‬ ‫ﺃّ‬

‫ﺍﻟﻘﺭﺁﻨﻲ ‪ -‬ﻓﺈﻨﻬﺎ ﻗﺩ ﺘﻔﺭﺩﺕ ﻋﻥ ﺍﻟﻨﻅﺭﻴﺎﺕ ﺍﻷﺨﺭﻯ ؛ ﻭﺍﺨﺘﻠﻔﺕ ﻋﻨﻬﺎ ﻜل ﺍﻻﺨﺘﻼﻑ ‪،‬‬

‫ﻨﻅﺭﻴﺔ ﺍﻟﺼﺭﻓﺔ ‪ ،‬ﺃﺼﻭﻟﻬﺎ ﻭﺃﺒﻌﺎﺩﻫﺎ‬

‫ﺃ‪ .‬ﺠﻤﺎل ﺍﻟﺩﻴﻥ ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺸﺭﻴﻑ‬

‫ﻭ ﻟﻡ ﺘﻜﻥ ﺘﺨﻠﻭ ﻤﻥ ﺍﻟﻐﺭﺍﺒﺔ ﻭﺍﻟﺸﻁﻁ ‪ ،‬ﻭﻫﺫﻩ ﺍﻟﻐﺭﺍﺒﺔ ﺃﻤﺭ ﻤﻌﺘﺎﺩ ﻓﻲ ﺼﺩﻭﺭﻩ ﻋﻥ‬

‫ﺍﻟﻨﻅﺎﻡ ﺍﻟﺫﻱ ﺘﻤﻴﺯ ﺒﺎﻟﻌﺠﺎﺌﺏ ﻓﻲ ﺍﻟﻌﻠﻡ ﻜﻤﺎ ﺫﻜﺭ ﺸﻴﺦ ﺍﻹﺴﻼﻡ ﺍﺒﻥ ﺘﻴﻤﻴﺔ‬

‫)‪(1‬‬

‫‪.‬‬

‫ﻭﻻ ﺸﻙ ﺃﻥ ﺇﻓﺭﺍﺩ ﻫﺫﻩ ﺍﻟﻨﻅﺭﻴﺔ ﺒﺎﻟﺩﺭﺍﺴﺔ ﻭﺘﺨﺼﻴﺼﻬﺎ ﺒﺎﻟﻨﻅﺭ ﺇﻨﻤﺎ ﻜﺎﻥ‬

‫ﻷﺴﺒﺎﺏ ‪ ،‬ﻭﻫﺫﻩ ﺍﻷﺴﺒﺎﺏ ﻨﻭﺠﺯﻫﺎ ﻓﻲ ﺍﻟﻨﻘﺎﻁ ﺍﻟﺘﺎﻟﻴﺔ ‪:‬‬

‫ ﺘﻜﻤﻥ ﺃﻫﻤﻴﺔ ﻫﺫﻩ ﺍﻟﻨﻅﺭﻴﺔ ‪ -‬ﻜﻤﺎ ﺴﺒﻕ – ﻓﻲ ﺃﻨﻬﺎ ﻗﺩ ﺸﻜﻠﺕ ﻤﻨﻌﻁﻔ ﹰﺎ ﻓﻲ‬‫ﺩﺭﺍﺴﺔ ﺍﻹﻋﺠﺎﺯ ﺩﺍﺨل ﺘﺭﺍﺜﻨﺎ ﺍﻹﺴﻼﻤﻲ ‪.‬‬

‫‪ -‬ﻟﻤﺎ ﻜﺎﻨﺕ ﺍﻟﻨﻅﺭﻴﺎﺕ ﺍﻟﺩﺍﺭﺴﺔ ﻟﻺﻋﺠﺎﺯ ﺍﻟﻘﺭﺁﻨﻲ ﻓﻲ ﺍﻟﺘﺭﺍﺙ ﺍﻹﺴﻼﻤﻲ ﻤﺘﺠﻬﺔ‬

‫ﺒﻜﻠﻴﺎﺘﻬﺎ ﻨﺤﻭ ﺍﻟﺒﻼﻏﺔ؛ ﻭﺒﺘﺄﺜﻴﺭ ﻋﻜﺴﻲ ﻤﻥ ﻫﺫﻩ ﺍﻟﻨﻅﺭﻴﺔ ؛ ﻓﻬﺫﺍ ﺇﻨﻤﺎ ﻴﺅﻜﺩ‬

‫ﺘﻤﻴﺯ ﻫﺫﻩ ﺍﻟﻨﻅﺭﻴﺔ ﻋﻥ ﻏﻴﺭﻫﺎ ﻤﻥ ﺍﻟﻨﻅﺭﻴﺎﺕ ﺒﺠﺎﻨﺏ ﻤﺨﺘﻠﻑ ﻴﻨﺒﻐﻲ ﺇﻨﻌﺎﻡ‬

‫ﺍﻟﻨﻅﺭ ﻓﻴﻪ‪.‬‬

‫‪ -‬ﺇﻥ ﺩﺭﺍﺴﺔ ﻫﺫﻩ ﺍﻟﻨﻅﺭﻴﺔ ﺇﻨﻤﺎ ﻴﺴﺎﻋﺩ ﻋﻠﻰ ﺇﺩﺭﺍﻙ ﺍﻟﺠﻭﺍﻨﺏ ﺍﻟﺩﻗﻴﻘﺔ ﻓﻲ‬

‫ﻏﻴﺭﻫﺎ ﻤﻥ ﺍﻟﻨﻅﺭﻴﺎﺕ ﺍﻟﺒﻼﻏﻴﺔ ﺍﻟﻤﻨﺎﻗﻀﺔ ﺍﻟﺘﻲ ﺩﺭﺴﺕ ﺍﻹﻋﺠﺎﺯ ﻓﻲ ﺘﺭﺍﺜﻨﺎ‬

‫ﺍﻹﺴﻼﻤﻲ ‪.‬‬

‫ﻻ ﻤﺘﺒﺎﻴﻨﺔ ؛‬ ‫ﻥ ﻟﻺﻋﺠﺎﺯ ﺍﻟﻘﺭﺁﻨﻲ ﺠﻭﺍﻨﺏ ﻤﺘﻌﺩﺩﺓ ﻭﺃﻭﺠﻬﹰﺎ ﻤﺨﺘﻠﻔﺔ ﻭﺃﺸﻜﺎ ﹰ‬ ‫ ﺒﻴﺎﻥ ﺃ ّ‬‫ﻭﻻ ﻴﻘﺘﺼﺭ ﻋﻠﻰ ﺠﺎﻨﺏ ﻭﺍﺤﺩ ‪.‬‬

‫ ﺃﻫﻤﻴﺔ ﺍﻟﻜﺸﻑ ﻋﻥ ﺘﺄﺜﻴﺭ ﺍﻟﺒﻴﺌﺔ ﺍﻟﻔﻜﺭﻴﺔ ﻭﺍﻟﻌﻠﻤﻴﺔ ﻓﻲ ﺒﻠﻭﺭﺓ ﺍﻟﻨﻅﺭﻴﺎﺕ ﺍﻟﺘﻲ‬‫ﺩﺭﺴﺕ ﺇﻋﺠﺎﺯ ﺍﻟﻘﺭﺁﻥ ‪.‬‬

‫ ﺃﻫﻤﻴﺔ ﻗﻴﺎﺱ ﻤﺩﻯ ﺼﺤﺔ ﺍﻟﻤﻘﺩﻤﺎﺕ ﺍﻟﻌﻘﺩﻴﺔ ﺃﻭ ﺨﻁﺌﻬﺎ ﺒﺎﻟﺤﻜﻡ ﻋﻠﻰ ﺍﻟﻨﺘﺎﺌﺞ‪.‬‬‫ ﺒﻴﺎﻥ ﺃﺜﺭ ﺍﻟﻨﻅﺎﻡ‬‫ﺍﻟﻘﺭﺁﻨﻲ‪.‬‬

‫ﺍﻟﻤﻌﺭﻓﻲ ﻓﻲ ﺘﻜﻭﻴﻥ ﺍﻟﻨﻅﺭﻴﺎﺕ ﺍﻟﺘﻲ ﺩﺭﺴﺕ ﺍﻹﻋﺠﺎﺯ‬

‫ ﺃﻫﻤﻴﺔ ﺍﻟﻜﺸﻑ ﻋﻥ ﻤﺤﺎﺴﻥ ﻫﺫﻩ ﺍﻟﻨﻅﺭﻴﺔ ﺍﻟﺘﻲ ﺍﻋﺘﻤﺩﺕ ﻋﻠﻰ ﺍﻟﻤﻌﺎﻨﻲ ﻭ‬‫ﺍﻟﻤﻀﺎﻤﻴﻥ ﺍﻟﻘﺭﺁﻨﻴﺔ ﻓﻲ ﺇﺜﺒﺎﺕ ﺍﻹﻋﺠﺎﺯ ‪.‬‬

‫)‪(1‬‬

‫ﻴﻘﻭل ﺍﺒﻥ ﺘﻴﻤﻴﻪ " ﻗﺎﻟﻭﺍ ﺜﻼﺜﺔ ﻤﻥ ﺍﻟﻌﺠﺎﺌﺏ ‪ :‬ﻁﻔﺭﺓ ﺍﻟﻨﻅﺎﻡ ﻭﺃﺤﻭﺍل ﺍﺒﻲ ﻫﺎﺸﻡ ﻭﻜﺴﺏ ﺍﻻﺸﻌﺭﻯ‬

‫" ﻤﻨﻬﺎﺝ ﺍﻟﺴﻨﺔ ﻓﻲ ﻨﻘﺩ ﺍﻟﺸﻴﻌﺔ ﺍﻟﻘﺩﺭﻴﺔ ﺝ‪ ،1‬ﺘﺤﻘﻴﻕ ﺍﻟﺩﻜﺘﻭﺭ ﻤﺤﻤﺩ ﺴﺎﻟﻡ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ ‪ ،‬ﺹ‪.223– 322‬‬

‫ﺘﻔﻜ ﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪2001، (2‬ﻡ ‪1422/‬ﻫـ‬ ‫‪-‬‬

‫ﺍﻟﻭﺤﻲ ﻭﻋﻠﻭﻤﻪ‬

‫ﺃﻫﻤﻴﺔ ﺍﻟﻜﺸﻑ ﻋﻥ ﻋﻴﻭﺏ ﻫﺫﻩ ﺍﻟﻨﻅﺭﻴﺔ ﻭﺸﻁﻁﻬﺎ ﻓﻲ ﺇﻨﻜﺎﺭ ﺍﻹﻋﺠﺎﺯ‬

‫ﺍﻟﺒﻼﻏﻲ ﻟﻠﻘﺭﺁﻥ‪.‬‬

‫ﺍﻟﻜﺸﻑ ﻋﻥ ﺃﺴﺒﺎﺏ ﺘﻌﺜﺭ ﺩﺭﺍﺴﺔ ﺍﻹﻋﺠﺎﺯ ﺍﻟﻘﺭﺁﻨﻲ‬

‫ﻓﻲ ﺠﺎﻨﺒﻪ ﺍﻟﺫﻱ ﻴﻌﻨﻲ‬

‫ﺒﺎﻟﻤﻀﺎﻤﻴﻥ ﺩﺍﺨل ﺘﺭﺍﺜﻨﺎ ﺍﻹﺴﻼﻤﻲ ؛ ﻫﺫﺍ ﺍﻟﺠﺎﻨﺏ ﺍﻟﺫﻱ ﺃﻭﻻﻩ ﺍﻟﻤﻌﺎﺼﺭﻭﻥ ﻋﻨﺎﻴﺔ ﻜﺒﻴﺭﺓ‬

‫ﻭﺍﻫﺘﻤﺎﻤﹰﺎ ﺒﺎﻟﻐ ﹰﺎ‪.‬‬

‫ﻥ ﺫﻭﺩ ﺒﻌﺽ ﺍﻟﻤﻌﺘﺯﻟﺔ ﻋﻥ ﻫﺫﻩ ﺍﻟﻨﻅﺭﻴﺔ ﻭﺩﻓﺎﻋﻬﻡ‬ ‫ﻭﻤﻬﻤﺎ ﻴﻜﻥ ﻤﻥ ﺃﻤﺭ ﻓﺈ ّ‬

‫ﺍﻟﺩﺍﺌﺏ ﻋﻨﻬﺎ ﻻ ﻴﺤﺠﺏ ﻋﻨﺎ ﻋﻴﻭﺒﻬﺎ ﻭﻻ ﻴﻐﺽ ﺃﺒﺼﺎﺭﻨﺎ ﻋﻥ ﻤﺴﺎﻭﺌﻬﺎ ‪ ،‬ﻜﻤﺎ ﺃﻥ‬ ‫ﺍﻁﺭﺍﺡ ﺍﻷﺸﺎﻋﺭﺓ ﻟﻬﺎ ﻭﻏﻀﻬﻡ ﻤﻨﻬﺎ ﻭﻨﻬﻴﻬﻡ ﻋﻨﻬﺎ ﻻ ﻴﻘﻑ ﺴﺩﺍ ﺩﻭﻥ ﻤﺤﺎﺴﻨﻬﺎ ؛ ﻓﻤﺎ‬

‫ﻜل ﺃﻤﺭ ﺒﻤﺘﺒﻊ ﻭﻻ ﻜل ﻨﻬﻲ ﺒﻤﻌﺘﺒﺭ ‪ ،‬ﻭﻟﺫﻟﻙ ﻴﺒﻘﻰ ﺍﻟﻤﻅﻠﻡ ﻓﻴﻬﺎ ﻤﻅﻠﻤﹰﺎ ﻭﺍﻟﻤﺸﺭﻕ ﻤﻨﻬﺎ‬ ‫ﻤﺸﺭﻗﺎﹰ؛‬

‫ﻓﻴﻨﺒﻐﻲ ﻋﻠﻴﻨﺎ ﺃﻥ ﻨﻭﻁﻥ ﺃﻨﻔﺴﻨﺎ ﻭﻨﺘﺤﻘﻕ ﻭﻻ ﻨﻌﺎﻑ ﺍﻟﻌﺴل ﻭﺇﻥ ﻭﺠﺩ ﻓﻲ‬

‫ﻤﺤﺠﻤﺔ ﺍﻟﺤﺠﺎﻡ ؛ ﻜﻤﺎ ﺫﻜﺭ ﺍﻹﻤﺎﻡ ﺍﻟﻐﺯﺍﻟﻲ ﺤﻴﻥ ﻗﺎل ‪ ":‬ﻭﺃﻗل ﺩﺭﺠﺎﺕ ﺍﻟﻌﺎﻟﻡ ﺃﻥ‬

‫ﻴﺘﻤﻴﺯ ﻋﻥ ﺍﻟﻌﺎﻤﻲ ﺍﻟﻐﻤﺭ ﻓﻼ ﻴﻌﺎﻑ ﺍﻟﻌﺴل ﻭﺇﻥ ﻭﺠﺩ ﻓﻲ ﻤﺤﺠﻤﺔ ﺍﻟﺤﺠﺎﻡ ﻭﻴﺘﺤﻘﻕ‬

‫ﺃﻥ ﺍﻟﻤﺤﺠﻤﺔ ﻻ ﺘﻐﻴﺭ ﺫﺍﺕ ﺍﻟﻌﺴل" )‪.(1‬‬

‫ﻭﻟﻤﺎ ﻜﺎﻥ ﺍﻷﻤﺭ ﻜﺫﻟﻙ ﻓﺈﻨﻪ ﻴﻨﺒﻐﻲ ﺍﻟﺘﺭﻜﻴﺯ ﻋﻠﻰ ﺍﻟﺠﺎﻨﺏ ﺍﻟﻤﺸﺭﻕ ﻤﻥ ﻫﺫﻩ‬

‫ﻻ ﺍﻋﺘﻤﺩﻨﺎﻩ ﻭﺇﻥ ﺃﺤﺎﻁﺕ ﺒﻪ ﺍﻟﻅﻠﻤﺎﺕ‬ ‫ﻥ ﻭﺠﺩ ﻓﻲ ﻋﻘﻭﻟﻨﺎ ﻗﺒﻭ ﹰ‬ ‫ﺍﻟﻨﻅﺭﻴﺔ ﻭﺍﻟﺘﺤﻘﻕ ﻤﻨﻪ ؛ ﻓﺈ ّ‬ ‫ﻭﺍﻷﺒﺎﻁﻴل ﻤﻥ ﻜل ﺼﻭﺏ ﻭﺠﺎﻨﺏ ؛ ﻭﺫﻟﻙ ﻷﻥ ﻫﺫﻩ ﺍﻷﺒﺎﻁﻴل ﺍﻟﺘﻲ ﺴﻭﻑ ﺘﺫﻫﺏ ﺠﻔﺎﺀ‬

‫‪ ،‬ﻻ ﺘﺅﺜﺭ ﻓﻲ ﺠﺎﻨﺏ ﺍﻟﺤﻕ ﻤﻥ ﻫﺫﻩ ﺍﻟﻨﻅﺭﻴﺔ ‪-‬ﻜﻤﺎ ﺴﻴﺄﺘﻲ – ﻭﻤﻌﻠﻭﻡ ﺃﻥ ﻤﻌﺩﻥ‬ ‫ﺍﻟﺫﻫﺏ ﺍﻟﺭﻏﺎﻡ‪.‬‬

‫ﺍﻟﺘﻌﺭﻴﻑ ﺒﺸﺨﺼﻴﺔ ﺍﻟﻨﻅﺎﻡ ‪:‬‬

‫ﺇﺒﺭﺍﻫﻴﻡ ﺒﻥ ﺴﻴﺎﺭ ﺒﻥ ﻫﺎﻨﻲ ‪ ،‬ﻜﺎﻥ ﻤﺴﻘﻁ ﺭﺃﺴﻪ ﻋﺎﻡ ‪ 160‬ﻫـ ﺒﺎﻟﺒﺼﺭﺓ ‪ ،‬ﻓﻴﻬﺎ‬

‫ﻨﺸﺄ ﻓﻘﻴﺭﹰﺍ ؛ ﻭﻓﻴﻬﺎ ﺃﻜل ﻤﻥ ﻋﻤل ﻴﺩﻩ ﻭﻨﻅﻡ ﺍﻟﺨﺭﺯ ﻓﺘﻜﺴﺏ ﺒﻨﻅﻤﻪ ‪ ،‬ﻭﻷﺠل ﺫﻟﻙ‬ ‫ﺴﻤﻲ ﺒﺎﻟﻨﻅﺎﻡ ﻭﻋﺭﻑ ﻓﻲ ﺍﻟﻤﺤﺎﻓل ﺍﻟﻌﻠﻤﻴﺔ ﺒﺫﻟﻙ‪ ،‬ﻭﻟﻤﺎ ﺒﻠ‬

‫ﺃﺸﺩﻩ ﻭﺍﺴﺘﻭﻯ ﺃﻭﺘﻲ‬

‫ﺒﺴﻁﺔ ﻓﻲ ﺍﻟﻌﻠﻡ ﻭﻗﻭﺓ ﻓﻲ ﺍﻟﻌﻘل ؛ ﺤﺘﻰ ﺃﺼﺒﺢ ﻤﻥ ﻜﺒﺎﺭ ﺍﻟﻤﻌﺘﺯﻟﺔ ﻭﻓﺭﺴﺎﻥ ﺍﻟﻨﻅﺭ‬ ‫)‪(1‬‬

‫ﺍﻟﻐﺯﺍﻟﻰ‪ :‬ﺍﻟﻤﻨﻘﺫ ﻤﻥ ﺍﻟﻀﻼل ‪،‬ﺩﺍﺭ ﺍﻟﻜﺘﺏ ﺍﻟﺤﺩﻴﺜﺔ ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ ‪ ، 1985‬ﺹ ‪.110 – 109‬‬

‫ﻨﻅﺭﻴﺔ ﺍﻟﺼﺭﻓﺔ ‪ ،‬ﺃﺼﻭﻟﻬﺎ ﻭﺃﺒﻌﺎﺩﻫﺎ‬

‫ﺃ‪ .‬ﺠﻤﺎل ﺍﻟﺩﻴﻥ ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺸﺭﻴﻑ‬

‫ﻭﺃﻫل ﺍﻟﻜﻼﻡ ؛ ﻭﻟﻴﺱ ﺫﻟﻙ ﻓﺤﺴﺏ ؛ ﺒل ﻀﺭﺏ ﺒﻪ ﺍﻟﻤﺜل ﻓﻲ ﻗﻭﺓ ﺍﻟﺤﺠﺔ؛ ﻭﺴﻁﻭﻉ‬

‫ﺍﻟﺩﻟﻴل ؛ ﻭﻁﻭل ﺍﻟﺒﺎﻉ ؛ ﻭﻏﻠﺒﺔ ﺍﻟﺨﺼﻭﻡ ﻓﻲ ﺍﻟﺠﺩل ﻭﺍﻟﻤﻨﺎﻅﺭﺓ ‪ ،‬ﺇﺫ ﻜﺎﻥ ﺁﻴﺔ ﻓﻲ‬

‫ﺍﻟﻨﺒﻭﻍ ﻭﺤﺩﺓ ﺍﻟﺫﻫﻥ ﻭﺼﻔﺎﺀ ﺍﻟﻘﺭﻴﺤﺔ ﻭﺍﺴﺘﻘﻼل ﺍﻟﺘﻔﻜﻴﺭ ﻭﺴﻌﺔ ﺍﻹﻁﻼﻉ)‪.(1‬‬

‫ﻭﻟﺒﺭﺍﻋﺔ ﺍﻟﻨﻅﺎﻡ ﻓﻲ ﻗﻁﻊ ﺨﺼﻭﻤﻪ ﻭﻗﻭﺓ ﺩﻟﻴﻠﻪ ﻋﻠﻴﻬﻡ ﻜﺎﻥ ﺃﺴﺘﺎﺫﻩ ﺃﺒﻭ ﺍﻟﻬﺯﻴل‬

‫ﺍﻟﻌﻼﻑ)‪(2‬ﻴﺫﻭﺏ ﺃﻤﺎﻤﻪ ﻜﻤﺎ ﻴﺫﻭﺏ ﺍﻟﺜﻠﺞ ؛ ﻭﻗﺩ ﺭﻭﻯ ﺘﻠﻤﻴﺫﻩ ﺍﻟﺠﺎﺤﻅ‪ " :‬ﺇﻨﻪ ﻗﻴل ﻷﺒﻲ‬ ‫ﺍﻟﻬﺯﻴل ﺍﻟﻌﻼﻑ ‪ :‬ﺇﻨﻙ ﺇﺫﺍ ﺭﺍﻭﻏﺕ ﻭﺍﻋﺘﻠﻠﺕ ﻭﺃﻨﺕ ﺘﻜﻠﻡ ﺍﻟﻨﻅﺎﻡ ﻓﺄﺤﺴﻥ ﺤﺎﻻﺘﻙ ﺃﻥ‬ ‫ﻴﺸﻙ ﺍﻟﻨﺎﺱ ﻓﻴﻙ ﻭﻓﻴﻪ ‪ ،‬ﻗﺎل ‪ :‬ﺨﻤﺴﻭﻥ ﺸﻜﹰﺎ ﺨﻴﺭ ﻤﻥ ﻴﻘﻴﻥ ﻭﺍﺤﺩ " )‪.(3‬‬

‫ﻟﻘﺩ ﻜﺎﻥ ﺍﻟﻨﻅﺎﻡ ﺃﺩﻴﺒﹰﺎ ﺒﺎﺭﻋﹰﺎ ؛ ﻭﻤﻔﻜﺭﹰﺍ ﻨﺎﻗﺩﹰﺍ ؛ ﻭﻤﺘﻜﻠﻤﹰﺎ ﻤﻘﺘﺩﺭﹰﺍ ؛ ﻭﻓﻴﻠﺴﻭﻓﺎ‬

‫ﻀﻠﻴﻌﺎﹰ‪ ،‬ﺒﺭﻉ ﻓﻲ ﻋﻠﻭﻡ ﻤﺨﺘﻠﻔﺔ ﻭﺍﻨﺘﻬﺕ ﺇﻟﻴﻪ ﺒﻌﺽ ﺍﻟﻤﻌﺎﺭﻑ ﻓﻲ ﻋﺼﺭﻩ؛ ﻴﻘﻭل‬ ‫ﺍﻟﺠﺎﺤﻅ ‪ ":‬ﻜﺎﻥ ﺇﺒﺭﺍﻫﻴﻡ ﻨﺴﺎﺒﹰﺎ ؛ ﻭﻜﺎﻥ ﺤﺎﻓﻅﹰﺎ ﻟﻠﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻭﺘﻔﺴﻴﺭﻩ ﻭﻟﻠﺘﻭﺭﺍﺓ‬

‫ﻭﺍﻹﻨﺠﻴل ﻭﺍﻟﺯﺒﻭﺭ ﻭﻜﺘﺏ ﺍﻷﻨﺒﻴﺎﺀ ؛ﻭﻜﺎﻥ ﻗﺩ ﻋﺎﻟﺞ ﺍﻟﻜﻴﻤﻴﺎﺀ ﻭﻋﺭﻑ ﻤﺫﺍﻫﺒﻬﺎ ؛ ﻜﺎﻥ‬

‫ﺃﺭﻭﻯ ﺍﻟﻨﺎﺱ ﻟﻜﻼﻡ ﺍﻷﻭﺍﺌل ﻭﻟﺼﻨﻭﻑ ﻨﺤل ﺍﻹﺴﻼﻡ ﻭﺃﺤﺴﻥ ﺍﻟﻨﺎﺱ ﺍﺤﺘﺠﺎﺠﺎ ﻭﺃﺒﻠﻐﻬﻡ‬ ‫ﻋﻨﺩ ﺍﻻﺤﺘﺠﺎﺝ ﻟﺴﺎﻨﹰﺎ ؛ ﻭﻜﺎﻥ ﺼﺎﺤﺏ ﺤﺩﻴﺙ ﻋﺎﻟﻤﺎﹰ؛ ﻭﻜﺎﻥ ﻟﻪ ﻨﺴﻙ ﻭﺨﺎﻟﻁ ﺍﻟﺼﻭﻓﻴﺔ‬

‫ﻭ ﺃﺼﺤﺎﺏ ﺍﻟﻤﻀﻤﺎﺭ ؛ ﻭﻜﺎﻥ ﻴﺴﺘﺨﺭﺝ ﺍﻟﻤﻌﻤﻰ ؛ ﻭﻜﺎﻥ ﺤﺴﻥ ﺍﻟﻌﻠﻡ ﺒﺎﻟﻨﺤﻭ")‪.(4‬‬

‫ﻭﻟﻡ ﻴﻜﻥ ﺍﻟﻨﻅﺎﻡ ﺤﺎﻁﺏ ﻟﻴل ﻭﻻ ﺴﺭﻴﻊ ﺍﻟﺘﺼﺩﻴﻕ ﻭﺍﻻﻗﺘﻨﺎﻉ ‪ ،‬ﺒل ﻜﺎﻥ ﻜﺜﻴﺭ‬

‫ﺍﻟﺸﻙ ؛ ﺩﺍﺌﻡ ﺍﻟﺘﻤﺤﻴﺹ؛ ﻗﻭﻱ ﺍﻟﺘﻔﻜﻴﺭ؛ ﺤﺭﻴﺼﹰﺎ ﻋﻠﻰ ﺇﻋﻤﺎل ﻋﻘﻠﻪ ﻭﺇﺠﺎﻟﺔ ﻓﻜﺭﻩ ﻓﻲ‬

‫ﻜل ﺍﻷﻤﻭﺭ ؛ ﻻ ﻴﻘﺘﻨﻊ ﺃﺒﺩﹰﺍ ﺤﺘﻰ ﻴﺠﺭﺏ ﺒﻨﻔﺴﻪ ؛ ﻴﻘﻭل ﻋﻨﻪ ﺍﻟﺠﺎﺤﻅ " ﻜﺎﻥ ﻻ ﻴﻘﻭل ‪:‬‬ ‫ﺴﻤﻌﺕ ﻭﻻ ﺭﺃﻴﺕ ‪ ،‬ﻭﻜﺎﻥ ﻜﻼﻤﻪ ﺇﺫﺍ ﺨﺭﺝ ﻤﺨﺭﺝ ﺍﻟﺸﻬﺎﺩﺓ ﻟﻡ ﻴﺸﻙ ﺍﻟﺴﺎﻤﻊ ﺃﻨﻪ ﺇﻨﻤﺎ‬

‫ﺤﻜﻰ ﺫﻟﻙ ﻋﻥ ﺴﻤﺎﻉ ﻗﺩ ﺍﻤﺘﺤﻨﻪ ﺃﻭ ﻋﻥ ﻤﻌﺎﻴﻨﺔ ﻗﺩ ﺒﻬﺭﺘﻪ "‬ ‫)‪(1‬‬ ‫)‪(2‬‬

‫)‪(1‬‬

‫‪.‬‬

‫ﺃﺤﻤﺩ ﺃﻤﻴﻥ ‪:‬ﻀﺤﻰ ﺍﻹﺴﻼﻡ ‪،‬ﺝ‪ ، 3‬ﻁ ‪ ،3/‬ﺍﻟﻘﺎﻫﺭﺓ ‪1943،‬ﻡ ﺹ‪. 106 ،‬‬

‫ﺃﺒﻭ ﺍﻟﻬﺯﻴل ﺍﻟﻌﻼﻑ ﻜﺎﻥ ﻜﺒﻴﺭﹰﺍ ﻟﻠﻤﻌﺘﺯﻟﺔ ﻓﻲ ﻋﺼﺭﻩ ؛ ﻋﻨﻪ ﺃﺨﺫ ﺍﻟﻨﻅﺎﻡ ﺍﻻﻋﺘﺯﺍل ؛ ﻭﻗﺩ ﺃﺨﺫ‬

‫ﺍﻟﻌﻼﻑ ﺍﻻﻋﺘﺯﺍل ﻋﻥ ﻋﺜﻤﺎﻥ ﺍﻟﻁﻭﻴل ﻋﻥ ﻭﺍﺼل ﺒﻥ ﻋﻁﺎﺀ ﺸﻴﺦ ﺍﻟﻤﻌﺘﺯﻟﺔ ﺍﻷﻭل‪.‬‬

‫)‪(3‬‬

‫ﺍﻨﻅﺭ ﺍﻟﻤﻌﺘﺯﻟﺔ ﻭﺍﻟﻔﻜﺭ ﺍﻟﺤﺭ‪ ،‬ﻁ‪ /‬ﺍﻷﻫﺎﻟﻲ ﻟﻠﻁﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺭ ‪ ،‬ﺩﻤﺸﻕ ‪ ،‬ﺹ ‪. 186‬‬

‫)‪(1‬‬

‫ﺍﻟﺤﻴﻭﺍﻥ‪ ،‬ﺝ ‪ ، 2‬ﺘﺤﻘﻴﻕ ﻓﻭﺯﻱ ﻋﻁﻭﻱ ‪ ،‬ﺩﺍﺭ ﺼﻌﺏ ﺒﻴﺭﻭﺕ ‪ 1997 ،‬ﻡ ‪ ،‬ﺹ ‪.223‬‬

‫)‪) (4‬ﺍﻨﻅﺭ ﺍﻟﺠﺎﺤﻅ ﺤﻴﺎﺘﻪ ﻭﺁﺜﺎﺭﻩ ‪ ،‬ﻭﺘﺎﺭﻴﺦ ﺍﻟﻔﻜﺭ ﺍﻟﻌﺭﺒﻲ ‪ ،‬ﻁ‪ 2/‬ﺩﺍﺭ ﺍﻟﻤﻼﻴﻴﻥ ‪1983‬ﻡ ‪ ،‬ﺹ‪.107‬‬

‫ﺘﻔﻜ ﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪2001، (2‬ﻡ ‪1422/‬ﻫـ‬

‫ﺍﻟﻭﺤﻲ ﻭﻋﻠﻭﻤﻪ‬

‫ﻭﻗﺩ ﻜﺎﻥ ﺍﻟﻨﻅﺎﻡ ﺸﺩﻴﺩ ﺍﻻﻋﺘﺩﺍﺩ ﺒﺎﻟﻌﻘل ‪ ،‬ﺇﺫ ﺃﻨﻪ – ﻋﻨﺩﻩ ‪ -‬ﺁﻟﺔ ﻟﻠﻤﻌﺭﻓﺔ ﻭﺃﺩﺍﺓ‬

‫ﻟﻺﺩﺭﺍﻙ ؛ﻭﺍﻟﻌﻠﻡ ﻴﺸﺤﺫﻩ ﻭﻴﻘﻭﻴﻪ ؛ ﻴﻘﻭل ‪ " :‬ﺇﻥ ﺍﻟﻜﺘﺏ ﻻ ﺘﺤﻲ ﺍﻟﻤﻭﺘﻰ؛ ﻭﻻ ﺘﺤﻭل‬ ‫ﻼ ؛ ﻭﻻ ﺍﻟﺒﻠﻴﺩ ﺫﻜﻴﹰﺎ ‪ ،‬ﻭﻟﻜﻥ ﺍﻟﻁﺒﻴﻌﺔ ﺇﺫﺍ ﻜﺎﻥ ﻓﻴﻬﺎ ﺃﺩﻨﻲ ﻗﺒﻭل ﻓﺎﻟﻜﺘﺏ‬ ‫ﺍﻷﺤﻤﻕ ﻋﺎﻗ ﹰ‬

‫ﺘﺸﺤﺫ ﻭﺘﻔﺘﻕ ﻭﺘﺭﻫﻑ ﻭﺘﺸﻔﻲ‪ ،‬ﻭﻤﻥ ﺃﺭﺍﺩ ﺃﻥ ﻴﻌﻠﻡ ﻜل ﺸﺊ ﻓﻴﻨﺒﻐﻲ ﻷﻫﻠﻪ ﺃﻥ‬

‫ﻴﺩﺍﻭﻭﻩ ؛ ﻓﺈﻥ ﺫﻟﻙ ﺇﻨﻤﺎ ﺘﺼﻭﺭ ﻟﻪ ﺒﺸﻲﺀ ﺍﻋﺘﺭﺍﻩ *…… ﻓﺎﻟﻌﻠﻡ ﻻ ﻴﻌﻁﻴﻙ ﺒﻌﻀﻪ ﺤﺘﻰ‬ ‫ﺘﻌﻁﻴﻪ ﻜﻠﻙ ؛ ﻓﺈﺫﺍ ﺃﻋﻁﻴﺘﻪ ﻜﻠﻙ ﻓﺄﻨﺕ ﻤﻥ ﺇﻋﻁﺎﺌﻪ ﻟﻙ ﺍﻟﺒﻌﺽ ﻋﻠﻰ ﺨﻁﺭ " )‪.(2‬‬

‫ﺍﻟﻤﺅﺜﺭﺍﺕ ﺍﻟﻔﻜﺭﻴﺔ ‪:‬‬ ‫ﻻ ﺸﻙ‬

‫ﻥ ﻅﺭﻭﻑ ﺍﻟﻌﺼﺭ ﻭﻤﻼﺒﺴﺎﺕ ﺍﻟﺒﻴﺌﺔ ﺍﻟﻔﻜﺭﻴﺔ ﺫﺍﺕ ﺍﺜﺭ ﺒ َﻴّﻥ ﻓﻲ‬ ‫ﺃّ‬

‫ﻨﻅﺭﻴﺎﺕ ﺍﻟﻤﻨﻅﺭﻴﻥ ﻭﺃﻓﻜﺎﺭ ﺍﻟﻤﻔﻜﺭﻴﻥ ؛ ﻓﻤﻥ ﺸﺄﻥ ﻫﺅﻻﺀ – ﻜﻤﺎ ﺠﺭﺕ ﺍﻟﻌﺎﺩﺓ – ﺃﻥ‬

‫ﻴﺘﺄﺜﺭﻭﺍ ﺒﻬﺫﻩ ﺍﻟﺒﻴﺌﺔ ﻭﻴﺅﺜﺭﻭﺍ ﻓﻴﻬﺎ ؛ ﻭﻻ ﻤﻨﺎﺹ ﻟﻬﻡ ﻓﻲ ﺫﻟﻙ ﻭﻻ ﺤﻴﻠﺔ ؛ ﺇﺫ ﻻ ﺒﺩ‬

‫ﻟﻸﻓﻜﺎﺭ ﻤﻥ ﺃﺼﻭل ﺘﺭﺠﻊ ﺇﻟﻴﻬﺎ ﻭﻗﻭﺍﻋﺩ ﺘﺴﺘﻨﺩ ﻋﻠﻴﻬﺎ ؛ ﻭﻻ ﻴﻤﻜﻥ ﺃﻥ ﺘﻨﺸﺄ ﻤﻥ ﺍﻟﻌﺩﻡ ﺃﻭ‬

‫ﺘﻨﺒﺜﻕ ﻤﻥ ﺍﻟﻔﺭﺍﻍ ﺒﺤﺎل‬

‫ﻭﻫﺫﻩ ﺍﻟﻨﻅﺭﻴﺔ – ﻭﺍﻥ ﻜﺎﻨﺕ ﺸﺩﻴﺩﺓ ﺍﻟﻐﺭﺍﺒﺔ – ﺒﺎﺩﻱ ﺍﻟﺭﺃﻱ – ﻓﻬﻲ ﻟﻴﺴﺕ ﺒﺩﻋ ﹰﺎ‬

‫ﻤﻥ ﺍﻟﻨﻅﺭﻴﺎﺕ ؛ ﺒل ﻫﻲ ﺨﺎﻀﻌﺔ‪ -‬ﻜﻐﻴﺭﻫﺎ –ﻟﻅﺭﻭﻑ ﻤﺨﺼﻭﺼﺔ ؛ ﻭﻤﺤﺎﻁﺔ ﻤﻥ ﻜل‬

‫ﺼﻭﺏ ﺒﻤﻼﺒﺴﺎﺕ ﻤﻌﻴﻨﺔ ؛ ﻭﻟﻠﻭﺍﻗﻊ ﻨﺼﻴﺏ ﻭﺍﻓﺭ ﻻ ﻴﺨﻔﻰ ﻓﻲ ﺘﺸﻜﻴﻠﻬﺎ ﻭﺼﻴﺎﻏﺘﻬﺎ ؛ ﺒل‬ ‫ﻴﻤﻜﻥ ﺍﻟﻘﻭل ﺃﻨﻬﺎ ﻨﺘﻴﺠﺔ ﻁﺒﻴﻌﻴﺔ ﻟﻤﻘﺩﻤﺎﺕ ﺸﺘﻰ ﻭﻨﺘﺎﺝ ﻋﺎﺩﻯ ﻟﻤﻨﻬﺞ ﻤﻌﻴﻥ ؛ ﻭﻫﺫﻩ‬

‫ﺍﻟﻨﺘﻴﺠﺔ ﺍﻟﺘﻲ ﺘﻠﺯﻡ ﻋﻥ ﺘﻠﻙ ﺍﻟﻤﻘﺩﻤﺎﺕ ﻟﻡ ﻴﻤﻠﻙ ﺼﺎﺤﺒﻬﺎ ﺇﻻ ﺘﻘﺭﻴﺭﻫﺎ ﻭﺍﻟﺼﺩﻉ ﺒﻬﺎ ؛‬ ‫ﺴﻭﺍﺀ ﻜﺎﻨﺕ ﺼﺎﺌﺒﺔ ﻋﻨﺩﻩ ﺃﻭ ﺸﺩﻴﺩﺓ ﺍﻟﻐﺭﺍﺒﺔ ﻤﺠﺎﻨﺒﺔ ﻟﻠﺼﻭﺍﺏ ﻋﻨﺩﻨﺎ ‪.‬‬

‫ﻭﺍﻟﻨﹼﻅﺎﻡ ﺼﺎﺤﺏ ﻫﺫﻩ ﺍﻟﻨﻅﺭﻴﺔ ‪ -‬ﺍﻟﺫﻱ ﻭﺍﺠﻪ ﻭﺍﻗﻌﹰﺎ ﻤﺭﻴﺠﹰﺎ ﺍﺨﺘﻠﻁﺕ ﻓﻴﻪ ﺍﻵﺭﺍﺀ‬

‫ﻭﺘﻜﺎﺜﺭﺕ؛ ﻭﺍﺯﺩﺤﻤﺕ ﻓﻴﻪ ﺍﻟﻤﻠل ﻭﺘﺩﺍﻓﻌﺕ – ﻜﺎﻥ ﻤﻨﺘﺼﺭﹰﺍ ﻟﺩﻴﻥ ﺍﷲ ﺘﻌﺎﻟﻰ ﻭﺭﺍﻓﻌ ﹰﺎ‬

‫ﻟﺭﺍﻴﺔ ﺍﻹﺴﻼﻡ ﻓﻲ ﻭﺠﻪ ﻜل ﻤﺨﺎﻟﻑ ﻓﻲ ﻋﺼﺭﻩ ؛ ﻤﺴﺘﻌﻴﻨﹰﺎ ﺒﻜل ﻤﺎ ﺍﺴﺘﻌﺎﻥ ﺒﻪ ﻫﺅﻻﺀ‬ ‫)‪(2‬‬

‫ﺍﻟﺤﺼﺭﻱ ‪ :‬ﺯﻫﺭ ﺍﻵﺩﺍﺏ ‪ ،‬ﺘﺤﻘﻴﻕ ﺯﻜﻲ ﻤﺒﺎﺭﻙ ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ ‪ ،‬ﺹ ‪.123‬‬

‫ﻨﻅﺭﻴﺔ ﺍﻟﺼﺭﻓﺔ ‪ ،‬ﺃﺼﻭﻟﻬﺎ ﻭﺃﺒﻌﺎﺩﻫﺎ‬

‫ﺃ‪ .‬ﺠﻤﺎل ﺍﻟﺩﻴﻥ ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺸﺭﻴﻑ‬

‫ﺍﻟﻤﺨﺎﻟﻔﻭﻥ ﻤﻥ ﻤﻨﻁﻕ ﻭﺒﺭﺍﻫﻴﻥ ؛ ﻤﺴﺘﻐﺭﻗﹰﺎ ﻓﻲ ﺍﻟﺒﺤﺙ ﻋﻥ ﺍﻟﺩﻗﺎﺌﻕ ﻭﺍﻟﺠﺯﺌﻴﺎﺕ ؛‬ ‫ﻤﺴﺘﺨﺭﺠﹰﺎ ﻤﻨﻬﺎ ﺍﻟﺩﻟﻴل ﺍﻟﺴﺎﻁﻊ ﻭﺍﻟﺤﺠﺔ ﺍﻟﻤﻔﺤﻤﺔ ‪ ،‬ﻭﺭﺠل ﻫﺫﺍ ﺸﺄﻨﻪ ﺇﺯﺍﺀ ﺃﻋﺩﺍﺀ ﺫﻭﻱ‬

‫ﻓﻜﺭ ﻤﻌﻘﺩ ﻻ ﺒﺩ ﺃﻥ ﻴﻜﻭﻥ ﻓﻴﻪ ﻏﻴﺭ ﻗﻠﻴل ﻤﻥ ﺍﻟﻐﺭﺍﺒﺔ – ﻜﻤﺎ ﻴﺒﺩﻭ ﺃﺤﻴﺎﻨﹰﺎ ﻓﻲ ﺁﺭﺍﺌﻪ‬

‫ﻭﺁﺭﺍﺀ ﺃﺼﺤﺎﺒﻪ ﻤﻥ ﺍﻟﻤﻌﺘﺯﻟﺔ – ﺇﺫ ﺃﻥ ﻤﻥ ﻨﺎﺯل ﻋﺩﻭﹰﺍ ﻋﻅﻴﻤﹰﺎ ﻜﺜﻴﺭ ﺍﻟﺤﻴل ؛ ﻤﻌﻘﺩ‬

‫ﺍﻷﻓﻜﺎﺭ ﻓﻲ ﻤﻌﺭﻜﺔ ﺸﺩﻴﺩﺓ ﺍﻟﺘﻌﻘﻴﺩ ﻓﻼ ﺒﺩ ﺃﻥ ﻴﻜﻭﻥ ﻤﻘﻴﺩﹰﺍ ﺒﺸﺭﻭﻁ ﺍﻟﻘﺘﺎل ؛ ﻭﺘﻘﻠﺏ‬ ‫ﺃﺤﻭﺍﻟﻪ ؛ ﻭﻤﻼﺤﻘﺔ ﻋﺩﻭﻩ ﻓﻲ ﺤﺭﻜﺎﺘﻪ ﻭﺴﻜﻨﺎﺘﻪ ‪ ،‬ﻭﺭﺒﻤﺎ ﺃﺜﺭﺕ ﻓﻴﻪ ﺭﻭﺡ ﺍﻟﻌﺩﻭ ﺒﻜﺜﺭﺓ‬

‫ﺍﻟﻤﻼﺒﺴﺔ ؛ ﻭﺘﺸﻜﻠﺕ ﻁﺭﻴﻘﺘﻪ ﺒﺤﺴﺏ ﺤﻴﻠﻪ ﻭﻤﻜﺭﻩ ﻭﻤﺭﺍﻭ ﻏﺘﻪ ﻭﺭﺩﻭﺩ ﺃﻓﻌﺎﻟﻪ ﺇﺯﺍﺀ‬ ‫ﺫﻟﻙ ‪ ،‬ﻭﻗﺩ ﺃﺩﺭﻙ ﺍﻟﻨﹼﻅﺎﻡ ﻜل ﺫﻟﻙ ‪ ،‬ﻭﻷﺠل ﻫﺫﺍ ﻜﺎﻥ ﺤﻴﻥ ﺤﻀﺭﺘﻪ ﺍﻟﻭﻓﺎﺓ ﻴﻘﻭل ﻭﻫﻭ‬ ‫ﻴﺠﻭﺩ ﺒﻨﻔﺴﻪ " ﺍﻟﻠﻬﻡ ﺇﻥ ﻜﻨﺕ ﺘﻌﻠﻡ ﺃﻨﻰ ﻟﻡ ﺍﻗﺼﺭ ﻓﻲ ﻨﺼﺭﺓ ﺘﻭﺤﻴﺩﻙ ؛ ﻭﻟﻡ ﺃﻋﺘﻘﺩ‬

‫ﻤﺫﻫﺒﹰﺎ ﻤﻥ ﺍﻟﻤﺫﺍﻫﺏ ﺍﻟﻠﻁﻴﻔﺔ ﺇﻻ ﻷﺸﺩ ﺒﻪ ﺍﻟﺘﻭﺤﻴﺩ ‪ ،‬ﻓﻤﺎ ﻜﺎﻥ ﻤﻨﻬﺎ ﻴﺨﺎﻟﻑ ﺍﻟﺘﻭﺤﻴﺩ ﻓﺄﻨﺎ‬

‫ﻰ ﺴﻜﺭﺓ‬ ‫ﻤﻨﻪ ﺒﺭﺉ ‪ ،‬ﺍﻟﻠﻬﻡ ﺇﻥ ﻜﻨﺕ ﺘﻌﻠﻡ ﺃﻨﻲ ﻜﻤﺎ ﻭﺼﻔﺕ ﻓﺎﻏﻔﺭ ﻟﻲ ﺫﻨﻭﺒﻲ ﻭﺴﻬل ﻋﻠ ﱠ‬

‫ﺍﻟﻤﻭﺕ (‬

‫)‪(1‬‬

‫ﻭﻟﻤﺎ ﻜﺎﻥ ﺍﻟﻭﺍﻗﻊ ﺍﻟﻔﻜﺭﻱ ﻋﻠﻰ ﻋﻬﺩ ﺍﻟﻨﹼﻅﺎﻡ ﻤﺎﺌﺠﹰﺎ ﺒﺎﻷﻓﻜﺎﺭ ﺍﻟﻤﺘﺒﺎﻴﻨﺔ ؛ ﻤﻤﺘﻠﺌ ﹰﺎ‬

‫ﺒﺎﻟﻤﻠل ﻭﺍﻟﻨﺤل ﺍﻟﻤﺘﺩﺍﻓﻌﺔ ؛ ﻓﺎﻥ ﻫﺫﺍ ﺍﻟﻭﺍﻗﻊ ﻻ ﺸﻙ ﻤﺅﺜﺭ ﻓﻲ ﺼﻴﺎﻏﺔ ﻓﻜﺭ ﺍﻟﺭﺠل‬

‫ﻭﺘﺸﻜﻴﻠﻪ ‪ ،‬ﻭﻟﺫﻟﻙ ﻓﺈﻨﻨﺎ ﺴﻭﻑ ﻨﺴﺘﻌﺭﺽ ﻫﺫﺍ ﺍﻟﻭﺍﻗﻊ ﻤﻘﺘﺼﺭﻴﻥ ﻋﻠﻰ ﻤﺎ ﺃﺜﺭ ﻓﻲ‬

‫ﻓﻜﺭﻩ ﻭﻗﺎﺩﻩ ﺇﻟﻰ ﻫﺫﻩ ﺍﻟﻨﻅﺭﻴﺔ ‪ ،‬ﻤﺘﻠﻤﺴﻴﻥ ﺃﺼﻭﻟﻬﺎ ﺍﻟﺘﻲ ﺍﻨﺒﻨﺕ ﻋﻠﻴﻬﺎ ﻭﻗﻭﺍﻋﺩﻫﺎ ﺍﻟﺘﻲ‬ ‫ﺃ‪-‬‬

‫ﺍﻨﻁﻠﻘﺕ ﻤﻨﻬﺎ ‪ .‬ﻭﻴﻤﻜﻥ ﺇﺠﻤﺎل ﻫﺫﻩ ﺍﻟﻤﺅﺜﺭﺍﺕ ﻓﻲ ﺜﻼﺜﺔ ﺍﺘﺠﺎﻫﺎﺕ ﺭﺌﻴﺴﻴﺔ ‪-:‬‬ ‫ﺍﻟﺒﻴﺌﺔ ﺍﻟﻔﻜﺭﻴﺔ ‪:‬‬

‫ﻥ ﺍﻟﺒﻴﺌﺔ ﺍﻟﻔﻜﺭﻴﺔ ﻗﺩ ﻜﺎﻨﺕ ﺫﺍﺕ ﺃﺜﺭ ﺒﺎﻟ ﻓﻲ ﺘﻔﻜﻴﺭ ﺍﻟﻨﻅﺎﻡ ﻭﺁﺭﺍﺌﻪ‬ ‫ﻻ ﺸﻙ ﺃ ّ‬

‫ﻭﻨﻅﺭﻴﺎﺘﻪ ﻭﻗﺩ ﺍﺸﺘﻤﻠﺕ ﻫﺫﻩ ﺍﻟﺒﻴﺌﺔ ﻋﻠﻰ ﺍﻵﺘﻲ ‪:‬‬

‫‪ -1‬ﺍﻟﺸﻌﻭﺒﻴﺔ ‪:‬‬ ‫)‪(1‬‬

‫ﺍﻟﺤﺴﻴﻥ ﺍﺒﻥ ﻋﺒﺩ ﺍﻟﺭﺤﻴﻡ ﺍﻟﺨﻴﺎﻁ ﺍﻟﻤﻌﺘﺯﻟﻰ‪ :‬ﺍﻻﻨﺘﺼﺎﺭ ﻭﺍﻟﺭﺩ ﻋﻠﻰ ﺒﻥ ﺍﻟﺭﻭﺍﻨﺩﻱ ﺍﻟﻤﻠﺤﺩ ﻤﺎ ﻗﺼﺩ‬

‫ﺒﻪ ﻤﻥ ﺍﻟﻜﺫﺏ ﻋﻠﻰ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻭﺍﻟﻁﻌﻥ ﻋﻠﻴﻬﻡ ‪ ،‬ﺘﺤﻘﻴﻕ ﺍﻟﺩﻜﺘﻭﺭ ﻨﻴﺒﺭﺝ ‪،‬ﻁ‪ /‬ﺍﻟﺜﺎﻨﻴﺔ ‪ ،‬ﺒﻴﺭﻭﺕ ‪1983‬ﻡ‪،‬‬ ‫ﺹ‪.42‬‬

‫ﺘﻔﻜ ﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪2001، (2‬ﻡ ‪1422/‬ﻫـ‬

‫ﺍﻟﻭﺤﻲ ﻭﻋﻠﻭﻤﻪ‬

‫ﺩﺨﻠﺕ ﺍﻟﺸﻌﻭﺏ ﺍﻷﺨﺭﻯ ﻤﻥ ﻏﻴﺭ ﺍﻟﻌﺭﺏ ﻓﻲ ﺩﻴﻥ ﺍﷲ ﺃﻓﻭﺍﺠﹰﺎ ﺨﻼل ﺘﻠﻙ ﺍﻟﻔﺘﺭﺓ‬

‫ﺍﻟﺘﻲ ﺴﺒﻘﺕ ﻋﻬﺩ ﺍﻟﻨﹼﻅﺎﻡ ؛ ﻓﺎﺨﺘﻠﻁﺕ ﻫﺫﻩ ﺍﻟﺸﻌﻭﺏ ﺒﺎﻟﻌﺭﺏ ﻭﻨﺎﺩﺕ ﺒﺎﻟﻤﺴﺎﻭﺍﺓ ﺍﻟﺘﻲ‬ ‫ﻴﻘﺭﻫﺎ ﺍﻟﻘﺭﺁﻥ ‪ ،‬ﻭﻟﻜﻥ ﺴﺭﻋﺎﻥ ﻤﺎ ﺍﻨﺤﺭﻓﺕ ﻫﺫﻩ ﺍﻟﺩﻋﻭﺓ ﻋﻥ ﺴﻭﺍﺀ ﺍﻟﺼﺭﺍﻁ ؛ ﻭﺘﻨﻜﺒﺕ‬

‫ﺍﻟﻁﺭﻴﻕ ﺍﻟﺴﻭﻱ؛ ﻓﻨﺎﺩﺕ ﺒﺎﻟﺸﻌﻭﺒﻴﺔ ﻭﺒﻴﺎﻥ ﻤﺤﺎﺴﻥ ﺍﻟﺸﻌﻭﺏ ﺍﻷﺨﺭﻯ ﻭﻜﺸﻑ ﻤﺜﺎﻟﺏ‬

‫ﺍﻟﻌﺭﺏ‪.‬‬

‫ﻭﻟﻡ ﻴﺯل ﺍﻟﺭﻕ ﻗﺎﺌﻤ ﹰﺎ ﻓﻲ ﻋﺼﺭ ﺍﻟﻨﹼﻅﺎﻡ ؛ ﺒل ﻜﺎﻥ ﺍﻟﻨﹼﻅﺎﻡ ﻨﻔﺴﻪ ﻤﻥ ﻭﻟﺩ ﺍﻟﻌﺒﻴﺩ ؛‬

‫ﻭﻗﺩ ﺃﺘﻬﻡ ﺒﺎﻟﺸﻌﻭﺒﻴﺔ ﺃﻴﻀ ﹰﺎ )‪ .(1‬ﻭﻟﻡ ﻴﻜﻥ ﺍﻟﻌﺒﻴﺩ ﻓﻲ ﻫﺫﺍ ﺍﻟﻌﺼﺭ ﻜﻤﺎ ﻜﺎﻨﻭﺍ ﻓﻲ ﺴﺎﺒﻕ‬

‫ﺯﻤﺎﻨﻬﻡ ﻤﻜﻠﻔﻴﻥ ﺒﺎﻷﻋﻤﺎل ﺍﻟﺸﺎﻗﺔ ﻭﻤﺴﺨﺭﻴﻥ ﻟﺨﺩﻤﺔ ﺃﺴﻴﺎﺩﻫﻡ ﺨﺩﻤﺔ ﻻ ﺘﻨﻘﻁﻊ ؛ ﺒل ﻜﺎﻨﻭﺍ‬ ‫ﻋﻠﻰ ﺍﻟﻌﻜﺱ ﻤﻥ ﺫﻟﻙ ﺘﻤﺎﻤﹰﺎ ؛ ﺇﺫ ﻜﺎﻨﻭﺍ ﻴﻨﺎﻟﻭﻥ ﻨﺼﻴﺒﹰﺎ ﻤﻥ ﺍﻟﺘﺜﻘﻴﻑ ﺒﺎﻟﻌﻠﻭﻡ ﻭﺍﻟﻔﻨﻭﻥ‬ ‫ﻭﺍﻵﺩﺍﺏ ﻭﺃﺤﻴﺎﻨﹰﺎ ﻴﻨﺎﻟﻭﻥ ﺍﻟﺠﺎﻩ ﻭﺍﻟﺴﻠﻁﺎﻥ ‪.‬‬

‫ﻭﻗﺩ ﻜﺎﻥ ﻫﺅﻻﺀ ﺍﻟﺸﻌﻭﺒﻴﻭﻥ ﻴﻔﺨﺭﻭﻥ ﺒﻔﻀﺎﺌل ﺍﻟﺸﻌﻭﺏ ﺍﻟﻘﺩﻴﻤﺔ ﻭﻋﻅﻤﺔ‬

‫ﺤﻀﺎﺭﺍﺘﻬﺎ ﻭﺭﻗﻰ ﻤﺩﻨﻴﺎﺘﻬﺎ ؛ ﻭﻓﻲ ﻤﻘﺩﻤﺘﻬﻡ ﺍﻟﻔﺭﺱ ﺒﺴﻴﺎﺴﺘﻬﻡ ﻭﺁﺩﺍﺒﻬﻡ ؛ ﻭﺍﻟﺭﻭﻡ‬ ‫ﺒﻔﻠﺴﻔﺎﺘﻬﻡ ؛ ﻭﺍﻟﻬﻨﺩ ﺒﺴﺤﺭﻫﺎ ﻭﻤﻌﺭﻓﺔ ﺍﻟﺭﻴﺎﻀﺔ ؛ ﺃﻤﺎ ﺍﻟﻌﺭﺏ – ﻋﻨﺩ ﻫﺅﻻﺀ ﺍﻟﺸﻌﻭﺒﻴﻥ –‬

‫ﻓﻠﻴﺱ ﻟﻬﻡ ﻤﻥ ﺫﻟﻙ ﺸﺊ ﻭ ﻟﻤﺎ ﻜﺎﻨﺕ ﻏﺎﻴﺔ ﺍﻟﺸﻌﻭﺒﻴﻴﻥ ﻭﻫﺩﻓﻬﻡ ﻫﻭ ﺘﺠﺭﻴﺩ ﺍﻟﻌﺭﺏ ﻋﻥ‬ ‫ﻜل ﻓﻀﻴﻠﺔ ‪ ،‬ﻭﻤﻌﻠﻭﻡ ﺃﻥ ﺃﻅﻬﺭ ﻓﻀﻴﻠﺔ ﻓﻲ ﺍﻟﻌﺭﺏ ﺇﻨﻤﺎ ﻜﺎﻨﺕ ﻫﻲ ﺍﻟﻔﺼﺎﺤﺔ ‪ ،‬ﻭﻟﻤﺎ‬

‫ﺃﺘﻬﻡ ﺍﻟﻨﻅﺎﻡ ﺒﺎﻟﺸﻌﻭﺒﻴﺔ ‪ -‬ﺇﻥ ﺼﺢ ﻫﺫﺍ ﺍﻻﺘﻬﺎﻡ ‪ -‬ﻓﺈﻥ ﺍﻹﺩﻋﺎﺀ ﺒﺄﻥ ﺃﺴﻠﻭﺏ ﺍﻟﻘﺭﺁﻥ‬ ‫ﻏﻴﺭ ﻤﻌﺠﺯ ؛ ﻭﺇﻨﻤﺎ ﺍﻹﻋﺠﺎﺯ ﻓﻲ ﻤﻌﺎﻨﻴﻪ ﻭﻤﻀﺎﻤﻴﻨﻪ؛ ﻟﻬﻭ ﺃﻤﺭ ﻴﺴﻠﺏ ﺍﻟﻌﺭﺏ ﺘﻠﻙ‬

‫ﺍﻟﻔﻀﻴﻠﺔ ﺍﻟﺘﻲ ﺒﻬﺎ ﺘﻤﻴﺯﻭﺍ ﻭﺒﻬﺎ ﻜﺎﻥ ﺍﻟﺘﺤﺩﻱ ‪ ،‬ﺃﻤﺎ ﺍﻟﻤﻌﺎﻨﻲ ﻭﺍﻷﻓﻜﺎﺭ ﻓﻬﻲ ﻋﺎﻤﺔ ﻓﻲ‬

‫ﺠﻤﻴﻊ ﺍﻟﺸﻌﻭﺏ ﻴﺘﺴﺎﻭﻯ‬

‫ﻓﻴﻬﺎ ﺍﻟﻌﺭﺏ ﻭﻏﻴﺭﻫﻡ ‪ ،‬ﻭﻫﺫﺍ‬

‫ﺍﻟﻔﻀﻴﻠﺔ ؛ ﻭﻻ ﻴﻨﻔﻲ ﺍﻹﻋﺠﺎﺯ‪.‬‬

‫ﺍﻟﺭﺃﻱ ﻴﺴﻠﺏ‬

‫ﺍﻟﻌﺭﺏ‬

‫‪ -2‬ﺍﻟﺯﻨﺩﻗﺔ ‪:‬‬

‫ﻅﻬﺭ ﻋﻠﻰ ﻋﻬﺩ ﺍﻟﻨﹼﻅﺎﻡ ﻁﺎﺌﻔﺔ ﻤﻥ ﺍﻟﺯﻨﺎﺩﻗﺔ ﻴﻅﻬﺭﻭﻥ ﺍﻹﺴﻼﻡ ؛ ﻭﻴﺒﻁﻨﻭﻥ ﺍﻟﻜﻔﺭ‬

‫ﻭﺍﻹﻟﺤﺎﺩ؛ ﻭﻴﺤﺎﻭﻟﻭﻥ ﺘﺸﻜﻴﻙ ﺍﻟﻀﻌﺎﻑ ؛ ﻭﺇﺜﺎﺭﺓ ﺍﻟﻔﺘﻥ ﺒﻤﺎ ﻴﺒﺜﻭﻥ ﻤﻥ ﺃﻓﻜﺎﺭ ﺘﻁﻌﻥ ﻓﻲ‬ ‫)‪(1‬‬

‫ﺸﻌﺒﺎﻥ ﻤﺤﻤﺩ ﺇﺴﻤﺎﻋﻴل ‪ :‬ﺃﺼﻭل ﺍﻟﻔﻘﻪ‪ ،‬ﺘﺎﺭﻴﺨﻪ ﻭﺭﺠﺎﻟﻪ‪ ،‬ﻁ‪ ، 1/‬ﺴﻨﺔ ‪1981‬ﻡ‪.‬‬

‫ﻨﻅﺭﻴﺔ ﺍﻟﺼﺭﻓﺔ ‪ ،‬ﺃﺼﻭﻟﻬﺎ ﻭﺃﺒﻌﺎﺩﻫﺎ‬

‫ﺃ‪ .‬ﺠﻤﺎل ﺍﻟﺩﻴﻥ ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺸﺭﻴﻑ‬

‫ﺍﻹﺴﻼﻡ ‪ ،‬ﻭﻟﻡ ﻴﻜﻥ ﻫﺅﻻﺀ ﺍﻟﺯﻨﺎﺩﻗﺔ ﻤﻥ ﺍﻟﺒﺴﻁﺎﺀ ﺍﻟﺫﻴﻥ ﻻ ﻋﻠﻡ ﻟﻬﻡ ﻭﻻ ﺩﺭﺍﻴﺔ ؛ ﺒل‬

‫ﻜﺎﻨﻭﺍ ﻤﺜﻘﻔﻴﻥ ﺘﻠﻘﻭﺍ ﺍﻟﻌﻠﻡ ﻭﺘﺴﻠﺤﻭﺍ ﺒﺎﻟﻤﻌﺭﻓﺔ ‪.‬‬

‫ﻭﻜﺎﻥ ﻤﻥ ﺃﺒﺭﺯ ﻫﺅﻻﺀ ﺍﻟﺯﻨﺎﺩﻗﺔ ﺃﺒﻭ ﺍﻟﺤﺴﻴﻥ ﺃﺤﻤﺩ ﺒﻥ ﻴﺤﻰ ﺍﻟﺭﺍﻭﻨﺩﻱ " ﺕ ‪249‬‬

‫ﻫـ" ﺍﻟﺫﻱ ﺃﻟﹼﻑ ﺃﻜﺜﺭ ﻤﻥ ﻤﺎﺌﺔ ﻜﺘﺎﺏ )‪ (1‬ﻁﻌﻥ ﺒﻬﺎ ﻓﻲ ﺍﻟﺩﻴﻥ ﻭﺍﻟﺭﺴﺎﻟﺔ ﻭﺍﻟﻨﺒﻲ ‪ ،‬ﻭﻟﻪ‬

‫ﺃﻴﻀﹰﺎ ﻜﺘﺎﺏ " ﺍﻟﺘﺎﺝ" ﺍﻟﺫﻱ ﻴﺤﺘﺞ ﻓﻴﻪ ﻟﻘﺩﻡ ﺍﻟﻌﺎﻟﻡ ؛ ﻭﻜﺘﺎﺏ " ﺍﻟﺯﻤﺭﺩﺓ" ﺍﻟﺫﻱ ﻴﺒﺭﻫﻥ ﻓﻴﻪ‬

‫ﻋﻠﻰ ﺇﺒﻁﺎل ﺍﻟﺭﺴﺎﻟﺔ ﻭﻤﻤﺎ ﺫﻜﺭﻩ ﻓﻲ ﻫﺫﺍ ﺍﻟﻜﺘﺎﺏ " ﺇﻨﺎ ﻨﺠﺩ ﻓﻲ ﻜﻼﻡ ﺃﻜﺜﻡ ﺒﻥ ﺼﻴﻔﻲ‬

‫ﺸﻴﺌﹰﺎ ﺃﺤﺴﻥ ﻤﻥ ‪ ‬ﺇﻨﺎ ﺃﻋﻁﻴﻨﺎﻙ ﺍﻟﻜﻭﺜﺭ ‪ ‬ﻭﺫﻜﺭ ﺃﻥ ﺍﻷﻨﺒﻴﺎﺀ ﻜﺎﻨﻭﺍ ﻴﺴﺘﻌﺒﺩﻭﻥ ﺍﻟﻨﺎﺱ‬ ‫ﺒﺎﻟﻁﻼﺴﻡ‬

‫)‪(2‬‬

‫ﻭﺃﻥ ﺍﻟﻘﺭﺁﻥ ﻜﻼﻡ ﻏﻴﺭ ﺤﻜﻴﻡ؛ ﻭﻓﻴﻪ ﺘﻨﺎﻗﺽ ﻭﺨﻁﺄ ﻭﻜﻼﻡ ﻴﺴﺘﺤﻴل )‪.(3‬‬

‫ﻭﻤﺎ ﻜﺎﻥ ﺍﺒﻥ ﺍﻟﺭﺍﻭﻨﺩﻱ ﺍﻟﺯﻨﺩﻴﻕ ﺍﻷﻭﺤﺩ ﻭﻻ ﺍﻟﻤﻠﺤﺩ ﺍﻟﻤﺘﻔﺭﺩ ﺒﺎﻟﻁﻌﻥ ﻓﻲ ﻨﻅﻡ‬

‫ﺍﻟﻘﺭﺁﻥ ﻭﺃﺴﻠﻭﺒﻪ ﻭﺍﺘﻬﺎﻤﻪ ﺒﺎﻟﺘﻘﺎﺼﺭ ﻋﻥ ﺍﻟﺩﺭﺠﺔ ﺍﻟﻌﺎﻟﻴﺔ ﻓﻲ ﺍﻟﺒﻼﻏﺔ ؛ ﺒل ﻜﺎﻥ ﻏﻴﺭﻩ‬

‫ﻜﺜﻴﺭﻭﻥ ﻤﻤﻥ ﺍﻤﺘﻸ ﺍﻷﻓﻕ ﺍﻟﻔﻜﺭﻱ ﺒﺂﺭﺍﺌﻬﻡ ﺍﻟﺨﺒﻴﺜﺔ ﻋﻠﻰ ﻋﻬﺩ ﺍﻟﻨﹼﻅﺎﻡ ؛ ﻭﻫﺅﻻﺀ‬

‫ﺍﻟﻤﻠﺤﺩﻭﻥ ﺃﺨﺫﻭﺍ ﻓﻲ ﺘﺸﻭﻴﻪ ﺍﻟﻘﺭﺁﻥ ؛ ﻓﺎﻋﺘﺭﻀﻭﺍ ﻋﻠﻴﻪ ﺒﺎﻟﻁﻌﻥ ؛ ﻭﻟﻐﻭﺍ ﻓﻴﻪ ﻭﻫﺠﺭﻭﺍ‬

‫؛ ﻭﺍﺘﺒﻌﻭﺍ ﻤﺎ ﺘﺸﺎﺒﻪ ﻤﻨﻪ ﺍﺒﺘﻐﺎﺀ ﺍﻟﻔﺘﻨﺔ ﻭﺍﺒﺘﻐﺎﺀ ﺘﺄﻭﻴﻠﻪ ؛ ﻭﺤﺭﻓﻭﺍ ﺍﻟﻜﻠﻡ ﻋﻥ ﻤﻭﺍﻀﻌﻪ ؛‬ ‫ﻭﻋﺩﻟﻭﻩ ﻋﻥ ﺴﺒﻴﻠﻪ ﺜﻡ ؛ ﻗﻀﻭﺍ ﻋﻠﻴﻪ ﺒﺎﻟﺘﻨﺎﻗﺹ ﻭﺍﻻﺴﺘﺤﺎﻟﺔ ﻭﺍﻟﻠﺤﻥ ﻭﻓﺴﺎﺩ ﺍﻟﻨﻅﻡ‬ ‫ﻭﺍﻻﺨﺘﻼﻑ)‪.(4‬‬

‫ﻭﻻﺸﻙ ﺃﻨﻪ ﻤﻥ‬

‫ﺍﻟﻤﻤﻜﻥ ﺃﻥ ﻴﻜﻭﻥ ﻟﻀﻐﻁ ﺍﻟﺯﻨﺎﺩﻗﺔ ﺍﻟﺫﻱ ﻫﺎﺠﻤﻭﺍ ﺍﻟﻘﺭﺁﻥ‬

‫ﻭﺃﺴﻠﻭﺒﻪ ﺃﺜﺭ ﻓﻲ ﺘﻘﺭﻴﺭ ﻫﺫﻩ ﺍﻟﻨﻅﺭﻴﺔ ؛ ﻭﻟﻤﺩﺍﻓﻌﺔ ﺍﻟﻨﻅﺎﻡ ﺇﻴﺎﻫﻡ ﻨﺼﻴﺏ ﻓﻲ ﺫﻟﻙ ؛‬

‫ﺤﻴﺙ ﻟﻡ ﻴﻜﻥ ﺍﻟﺩﻟﻴل ﺍﻟﺩﺍﻤ ﻋﻠﻰ ﺇﻋﺠﺎﺯ ﻨﻅﻡ ﺍﻟﻘﺭﺁﻥ ﻭﺃﺴﻠﻭﺒﻪ ﺤﺎﻀﺭﹰﺍ ﻟﺩﻴﻪ ؛ ﻭﻟﻡ‬

‫ﻼ‬ ‫ﻴﻅﻬﺭ ﻓﻲ ﻋﺼﺭﻩ ﺒﻌﺩ‪ ،‬ﻭﻟﺫﻟﻙ ﺤﻭّل ﻭﺠﻪ ﺍﻹﻋﺠﺎﺯ ﻤﻥ ﺍﻟﻨﻅﻡ ﺍﻟﺫﻱ ﻻ ﻴﺠﺩ ﻟﻪ ﺩﻟﻴ ﹰ‬

‫)‪(1‬‬ ‫)‪(2‬‬ ‫)‪(3‬‬

‫ﻤﺭﻭﺝ ﺍﻟﺫﻫﺏ ‪ :‬ﺍﻟﻤﺴﻌﻭﺩﻯ ‪.237/7،‬‬ ‫ﺍﻻﻨﺘﺼﺎﺭ ‪ ،‬ﺹ ‪.1‬‬

‫ﺍﺒﻥ ﻗﺘﻴﺒﻴﺔ ‪:‬ﺘﺄﻭﻴل ﻤﺸﻜل ﺍﻟﻘﺭﺁﻥ ‪ ،‬ﺘﺤﻘﻴﻕ ﺃﺤﻤﺩ ﺼﻘﺭ ‪،‬ﻁ‪ /‬ﺍﻷﻭﻟﻰ ‪ ،‬ﺩﺍﺭ ﺇﺤﻴﺎﺀ ﺍﻟﻌﺭﺒﻴﺔ ﺍﻟﻘـﺎﻫﺭﺓ‬

‫‪،1954‬ﺹ ‪.22‬‬

‫)‪(4‬‬

‫ﺍﻟﻤﺼﺩﺭ ﻨﻔﺴﻪ ‪ ،‬ﺹ ‪.3‬‬

‫ﺍﻟﻭﺤﻲ ﻭﻋﻠﻭﻤﻪ‬

‫ﺘﻔﻜ ﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪2001، (2‬ﻡ ‪1422/‬ﻫـ‬

‫ﻜﺎﻓﻴﹰﺎ ﺇﻟﻰ ﺍﻟﻤﻌﺎﻨﻲ ﺍﻟﺘﻲ ﻻ ﻴﻤﻜﻥ ﺃﻥ ﻴﻤﺎﺭﻱ ﻓﻴﻬﺎ ﻋﺎﻗل ‪ ،‬ﻭﺫﻟﻙ ﺴﺩﺍ ﻟﺫﺭﻴﻌﺔ ﻫﺅﻻﺀ‬

‫ﺍﻟﺯﻨﺎﺩﻗﺔ ‪.‬‬

‫‪-3‬ﺍﻟﻤﻠل ﻭﺍﻟﻨﺤل ﻓﻲ ﻋﺼﺭ ﺍﻟﻨﹼﻅﺎﻡ ‪:‬‬

‫ﻜﺎﻨﺕ ﺍﻟﻤﻠل ﻋﻠﻰ ﻋﻬﺩ ﺍﻟﻨﹼﻅﺎﻡ ﻗﺩ ﻜﺜﺭﺕ ﻭﺘﺒﺎﻴﻨﺕ ؛ ﻭﻜﺎﻨﺕ ﺍﻵﺭﺍﺀ ﺍﻟﺘﻲ ﺘﻌﺘﻨﻘﻬﺎ‬

‫ﻫﺫﻩ ﺍﻟﻤﻠل ﻗﺩ ﺍﺨﺘﻠﻔﺕ ﻭﺘﻌﺎﺭﻀﺕ ؛ ﻓﻨﺸﺄﺕ ﺇﺜﺭ ﺫﻟﻙ ﺍﻟﻤﻨﺎﻅﺭﺍﺕ ؛ ﻭﻗﺎﻤﺕ ﺍﻟﻤﺠﺎﺩﻻﺕ‬

‫‪ ،‬ﻭﻗﺩ ﺘﺼﺩﻯ ﺍﻟﻤﻌﺘﺯﻟﺔ ﻟﻬﺫﻩ ﺍﻟﻤﻠل؛ ﻭ ﺃﺒﻁﻠﻭﺍ ﺤﺠﺠﻬﺎ ﺍﻨﺘﺼﺎﺭﹰﺍ ﻟﻺﺴﻼﻡ ؛ ﻴﻘﻭل ﺍﺒﻥ‬

‫ﺍﻟﺨﻴﺎﻁ ‪" :‬ﻭﻫل ﻴﻌﺭﻑ ﺃﺤﺩ ﺼﺤﺢ ﺍﻟﺘﻭﺤﻴﺩ ﻭﺜﺒﺕ ﺍﻟﻘﺩﻴﻡ ﺠل ﺫﻜﺭﻩ ﻭﺍﺤﺩﹰﺍ ﻓﻲ ﺍﻟﺤﻘﻴﻘﺔ‬ ‫ﻓﺎﺤﺘﺞ ﻟﺫﻟﻙ ﺒﺎﻟﺤﺠﺞ ﺍﻟﻭﺍﻀﺤﺔ ﻭﺃﻟﻑ ﻓﻴﻪ ﺍﻟﻜﺘﺏ ﻭﺭﺩ ﻋﻠﻰ ﺃﺼﻨﺎﻑ ﺍﻟﻤﻠﺤﺩﻴﻥ ﻤﻥ‬

‫ﺍﻟﺩﻫﺭﻴﺔ ﻭﺍﻟﺜﻨﻭﻴﺔ ﺴﻭﺍﻫﻡ"؟ )‪.(1‬‬

‫ﻭﻜﺎﻥ ﺍﻟﻨﹼﻅﺎﻡ ﻓﻲ ﻤﻘﺩﻤﺔ ﻫﺅﻻﺀ ﺍﻟﻤﻌﺘﺯﻟﺔ ؛ ﻭﻜﺎﻥ ﻗﻭﻱ ﺍﻟﺤﺠﺔ ؛ ﺴﺩﻴﺩ ﺍﻟﻤﻨﻁﻕ ؛‬

‫ﻁﻭﻴل ﺍﻟﺒﺎﻉ ﻓﻲ ﺍﻟﺠﺩل ﻭﺍﻟﻤﻨﺎﻅﺭﺓ ‪ ،‬ﻭﻗﺩ ﺭﺩ ﻋﻠﻰ ﺍﻟﺩﻴﺼﺎﻨﻴﺔ‬

‫)‪(2‬‬

‫ﺍﻟﺫﻴﻥ ﺯﻋﻤﻭﺍ ﺃﻥ‬

‫ﺃﺼل ﺍﻟﻌﺎﻟﻡ ﻀﻴﺎﺀ ﻭﻅﻼﻡ ‪ ،‬ﻭﺃﻥ ﺍﻟﺤﺭ ﻭﺍﻟﺒﺭﺩ ﻭﺍﻷﻟﻭﺍﻥ ﻭﺍﻟﻁﻌﻭﻡ ﻭﺍﻟﺭﻭﺍﺌﺢ ﺇﻨﻤﺎ ﻫﻲ‬ ‫ﻨﺘﺎﺌﺞ ﻤﻨﻪ ﻋﻠﻰ ﻗﺩﺭ ﺍﻤﺘﺯﺍﺠﻬﺎ‬ ‫ﻭﻁﻭﺍﺌﻔﻬﻡ ﻜﺎﻟﻤﺎﻨﻭﻴﺔ‬

‫)‪(1‬‬ ‫)‪(2‬‬

‫)‪(4‬‬

‫)‪(3‬‬

‫‪ ،‬ﻜﻤﺎ ﺃﻟﻑ‬

‫ﺍﻟﻘﺎﺌﻠﻴﻥ ﺒﺎﻟﻨﻭﺭ ﻭﺍﻟﻅﻠﻤﺔ ﺤﺘﻰ‬

‫ﺍﻟﻨﻅﺎﻡ ﻜﺘﺎﺒﹰﺎ ﻟﻠﺭﺩ ﻋﻠﻰ ﺍﻟﺜﻨﻭﻴﺔ‬

‫ﺍﻻﻨﺘﺼﺎﺭ ‪.17 ،‬‬ ‫ﺍﻟﺩﻴﺼﺎﻨﻴﺔ ﺃﺼﺤﺎﺏ ﺩﻴﺼﺎﻥ ﻤﻥ ﺍﻟﺜﻨﻭﻴﺔ‬

‫ﺍﺜﺒﺘﻭﺍ ﺃﺼﻠﻴﻥ )ﺇﻟﻬﻴﻥ( ‪ :‬ﻨﻭﺭﹰﺍ ﻭﻅﻼﻤﹰﺎ ؛ ﻓﺎﻟﻨﻭﺭ ﻴﻔﻌـل‬

‫ﺍﻟﺨﻴﺭ ﻗﺼﺩﹰﺍ ﻭﺍﺨﺘﻴﺎﺭﺍﹰ؛ ﻭﺍﻟﻅﻼﻡ ﻴﻔﻌل ﺍﻟﺸﺭ ﻁﺒﻌﹰﺎ ﻭﺍﻀﻁﺭﺍﺭﺍﹰ؛ ﻭﺯﻋﻤﻭﺍ ﺃﻥ ﺍﻟﻨﻭﺭ ﺤﻲ ﻋـﺎﻟﻡ ﻗـﺎﺩﺭ‬ ‫ﺤﺴﺎﺱ ﺩﺍﺭﻙ ؛ ﻭﻤﻨﻪ ﺘﻜﻭﻥ ﺍﻟﺤﺭﻜﺔ ﻭﺍﻟﺤﻴﺎﺓ ‪ ،‬ﺃﻤﺎ ﺍﻟﻅﻼﻡ ﻓﻤﻴﺕ ﻭﺠﺎﻫل ﻭﻋﺎﺠﺯ ﻭﺠﻤﺎﺩ؛ ﻻ ﻓﻌل ﻟـﻪ‬

‫ﻭﻻ ﺘﻤﻴﻴﺯ ؛ﻭﺯﻋﻤﻭﺍ ﺃﻥ ﺍﻟﺸﺭ ﻴﻘﻊ ﻤﻨﻪ ﻁﺒﺎﻋﹰﺎ ﻭﺨﺭﻗﹰﺎ ‪ ،‬ﺍﻟﻤﻠل ﻭﺍﻟﻨﺤل ‪ ،‬ﺹ ‪.203-202‬‬

‫)‪(3‬‬

‫ﻨﺎﻅﺭ ﺍﻟﻨﹼﻅﺎﻡ ﺍﻟﺩﻴﺼﺎﻨﻴﺔ ﻓﺄﺒﻁل ﺯﻋﻤﻬﻡ ﺒﻘﻭﻟﻪ‪" :‬ﺇﺫﺍ ﻤﺯﺠﻨﺎ ﺸﻴﺌﻴﻥ ﻓﻼ ﺒﺩ ﺃﻥ ﺘﻅﻬﺭ ﺨﺎﺼﺔ ﺃﺤﺩﻫﻤﺎ‬

‫ﻋﻠﻰ ﺤﺴﺏ ﻨﺴﺒﺔ ﺍﻟﺨﻠﻴﻁ‪ ،‬ﻓﻤﺎﻟﻨﺎ ﻤﺯﺠﻨﺎ ﺸﻴﺌﻴﻥ ﻤﻥ ﺫﻭﺍﺕ ﺍﻟﻤﻨﺎﻅﺭ ﻓﺨﺭﺠﻨـﺎ ﺇﻟـﻰ ﺫﻭﺍﺕ ﺍﻟﻤﻼﻤـﺱ‬

‫ﻭﺍﻟﻤﺫﺍﻗﺔ؟"‪.‬‬

‫)‪(4‬‬

‫ﺃﺼﺤﺎﺏ ﻤﺎﻨﻰ ﺒﻥ ﻓﺎﺘﻙ ﺍﻟﺤﻜﻴﻡ ﺍﻟﺫﻱ ﻅﻬﺭ ﻓﻲ ﺯﻤﺎﻥ ﺴﺎﺒﻭﺭ ﺒﻥ ﺃﺭﺩﺸﻴﺭ ﻭﻗﺘﻠﻪ ﺒﻬﺭﺍﻡ ﺒﻥ ﻫﺭﻤـﺯ‬

‫ﺒﻥ ﺴﺎﺒﻭﺭ؛ ﻭﺫﻟﻙ ﺒﻌﺩ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ .‬ﻭﻗﺩ ﺃﺤﺩﺙ ﻤﺎﻨﻰ ﺩﻴﻨﹰﺎ ﺒـﻴﻥ ﺍﻟﻤﺠﻭﺴـﻴﺔ ﻭﺍﻟﻨﺼـﺭﺍﻨﻴﺔ‬ ‫؛ﻭﻜﺎﻥ ﻴﻘﻭل ﺒﻨﺒﻭﺓ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻴﻨﻜﺭ ﻨﺒﻭﺓ ﻤﻭﺴﻰ؛ ﻭﻜﺎﻥ ﻓﻲ ﺍﻷﺼل ﻤﺠﻭﺴﻴﹰﺎ ﻋﺎﺭﻓﹰﺎ ﺒﻤﺫﺍﻫﺏ‬ ‫ﺍﻟﻤﺠﻭﺱ؛ ﻭﺯﻋﻡ ﺃﻥ ﺍﻟﻌﺎﻟﻡ ﻤﺼﻨﻭﻉ ﻭﻤﺭﻜﺏ ﻤﻥ ﺃﺼﻠﻴﻥ ﻗﺩﻴﻤﻴﻥ‪ :‬ﺃﺤﺩﻫﻤﺎ ﻨـﻭﺭ ﻭﺍﻵﺨـﺭ ﻅﻠﻤـﺔ ؛‬

‫ﻨﻅﺭﻴﺔ ﺍﻟﺼﺭﻓﺔ ‪ ،‬ﺃﺼﻭﻟﻬﺎ ﻭﺃﺒﻌﺎﺩﻫﺎ‬

‫ﺃ‪ .‬ﺠﻤﺎل ﺍﻟﺩﻴﻥ ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺸﺭﻴﻑ‬

‫ﺃﺒﻁل ﺤﺠﺠﻬﻡ ﻭﻓﻨﺩ ﻗﻭﻟﻬﻡ )‪.(1‬‬ ‫)‪(2‬‬

‫ﻭﻜﻤﺎ ﻨﺎﻅﺭ ﺍﻟﻨﹼﻅﺎﻡ ﺍﻟﺩﻴﺼﺎﻴﻨﺔ ﻭﺍﻟﻤﺎﻨﻭﻴﺔ ﻭﺩﺤﺽ ﺤﺠﺠﻬﻡ ﻓﻘﺩ ﻨﺎﻅﺭ ﺍﻟﺒﺭﺍﻫﻤﺔ‬

‫ﺃﻴﻀﺎ ﻓﺄﻓﺤﻤﻬﻡ ‪ .‬ﻭﻟﻡ ﺘﻜﻥ ﺘﻠﻙ ﺍﻟﻤﻠل ﺍﻟﺸﺭﻗﻴﺔ ﺍﻟﺘﻲ ﺫﻜﺭﺕ – ﻭﺤﺩﻫﺎ ﻓﻲ ﺍﻟﺴﺎﺤﺔ‬

‫ﺍﻟﻔﻜﺭﻴﺔ ﻋﻠﻰ ﻋﻬﺩ ﺍﻟﻨﹼﻅﺎﻡ ؛ ﺒل ﻜﺎﻥ ﻫﻨﺎﻙ ﺍﻟﻴﻬﻭﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﺍﻟﺫﻴﻥ ﻁﻌﻨﻭﺍ ﻓﻲ ﺍﻟﻘﺭﺁﻥ‬

‫؛ ﻭﺤﺎﻭﻟﻭﺍ ﺘﺠﺭﻴﺩﻩ ﻤﻥ ﺘﻠﻙ ﺍﻟﺼﻔﺔ ﺍﻟﺘﻲ ﺘﻤﻴﺯ ﺒﻬﺎ ﻋﻥ ﻜﺘﺒﻬﻡ ؛ ﻭﻫﻲ ﺍﻹﻋﺠﺎﺯ ﺍﻟﺒﻼﻏﻲ‬ ‫؛ ﻭﻟﺫﻟﻙ ﻁﻌﻨﻭﺍ ﻓﻲ ﺃﺴﻠﻭﺒﻪ ﻭﻨﻅﻤﻪ ؛ ﻭﻟﻴﺱ ﺫﻟﻙ ﻓﺤﺴﺏ ﺒل ﺭﻭﺠﻭﺍ ﻜﺜﻴﺭﺍ ﻤﻥ ﺍﻷﻓﻜﺎﺭ‬

‫ﺍﻟﺯﺍﺌﻐﺔ ﻭﺍﻟﺸﺒﻬﺎﺕ ﺍﻟﺘﻲ ﺘﻠﺒﺱ ﻋﻠﻰ ﺍﻟﻀﻌﻔﺎﺀ ﻭ ﺍﻟﻌﻭﺍﻡ ؛ ﻭﻗﺩ ﻜﺎﻥ ﻟﻬﻡ ﻜﺫﻟﻙ ﻨﺼﻴﺏ‬

‫ﻜﺒﻴﺭ ﻓﻲ ﺇﺩﺨﺎل ﺃﻓﻜﺎﺭ ﺍﻟﻤﻠل ﺍﻷﺨﺭﻯ ﺇﻟﻰ ﺩﻴﺎﺭ ﺍﻹﺴﻼﻡ ﺍﻟﺘﻲ ﻟﻡ ﺘﻜﻥ ﺘﻌﺭﻑ ﻤﻥ ﻗﺒل‬ ‫ﻏﻴﺭ ﻜﺘﺎﺏ ﺍﷲ ﻭﺴﻨﻪ ﺭﺴﻭﻟﻪ ) ‪ (‬؛ﻴﻘﻭل ﺍﻟﺠﺎﺤﻅ ﺇﻥ ﻤﺘﻜﻠﻤﻲ ﺍﻟﻨﺼﺎﺭﻯ ﻜﺎﻨﻭﺍ ﻴﺘﺒﻌﻭﻥ‬

‫ﺍﻟﻤﺘﻨﺎﻗﺽ ﻤﻥ ﺃﺤﺎﺩﻴﺜﻨﺎ ؛ ﻭﺍﻟﻀﻌﻴﻑ ﺒﺎﻹﺴﻨﺎﺩ ﻤﻥ ﺭﻭﺍﻴﺘﻨﺎ ؛ ﻭﺍﻟﻤﺘﺸﺎﺒﻪ ﻤﻥ ﺁﻱ ﻜﺘﺎﺒﻨﺎ ؛‬

‫ﺜﻡ ﻴﺨﻠﻭﻥ ﺒﻀﻌﻔﺎﺌﻨﺎ ‪ ،‬ﻭﻴﺴﺄﻟﻭﻥ ﻋﻨﻬﺎ ﻋﻭﺍﻤﻨﺎ ﻤﺎ ﻗﺩ ﻴﻌﻠﻤﻭﻥ ﻤﻥ ﻤﺴﺎﺌل ﺍﻟﻤﻠﺤﺩﻴﻥ‬ ‫ﻓﺎﻟﻨﻭﺭ ﻴﻠﺩ ‪ -‬ﻻ ﻋﻠﻰ ﺴﺒﻴل ﺍﻟﻤﻨﺎﻜﺤﺔ ‪ -‬ﺍﻟﻤﻼﺌﻜﺔ ﻭﺍﻵﻟﻬﺔ؛ ﻭﺍﻟﻅﻠﻤﺔ ﺘﻠﺩ ‪ -‬ﻻ ﻋﻠﻰ ﺴـﺒﻴل ﺍﻟﻤﻨﺎﻜﺤـﺔ‬ ‫ﺃﻴﻀﹰﺎ ‪ -‬ﺍﻟﺸﻴﺎﻁﻴﻥ ﻭﺍﻟﻌﻔﺎﺭﻴﺕ ﻭﺍﻟﺤﺸﺭﺍﺕ ﻭﺍﻟﻌﻔﻭﻨﺎﺕ ﺍﻟﻘﺫﺭﺓ ‪ .‬ﻭﻗﺩ ﻓﺭﺽ ﻤﺎﻨﻲ ﻋﻠﻰ ﺃﺘﺒﺎﻋﻪ ﺍﻟﻌﺸـﺭ‬ ‫ﻤﻥ = =ﺍﻷﻤﻭﺍل؛ ﻭﺍﻟﺼﻠﻭﺍﺕ ﺍﻷﺭﺒﻊ ﻓﻲ ﺍﻟﻴﻭﻡ ﻭﺍﻟﻠﻴﻠﺔ؛ ﻭﺍﻟﺩﻋﺎﺀ ﺇﻟﻰ ﺍﻟﺤﻕ؛ ﻭﺘﺭﻙ ﺍﻟﻜـﺫﺏ ﻭﺍﻟﻘﺘـل‬ ‫ﻭﺍﻟﺴﺭﻗﺔ ﻭﺍﻟﺯﻨﺎ ﻭﻋﺒﺎﺩﺓ ﺍﻷﺼﻨﺎﻡ )ﺍﻟﻤﻠل ﻭﺍﻟﻨﺤل ‪.(201 ، 200 ،199 ،198‬‬

‫)‪(1‬‬

‫ﻻ ﻜﺫﺏ ﻓﻴﻪ ﻤﻥ ﺍﻟﻜﺎﺫﺏ ؟ ﻗـﺎﻟﻭﺍ‬ ‫ﻫﺩﻡ ﺍﻟﻨﹼﻅﺎﻡ ﻗﻭل ﺍﻟﻤﺎﻨﻭﻴﺔ ﻭﻗﺎل ﻟﻬﻡ ‪ :‬ﺤﺩﺜﻭﻨﺎ ﻋﻥ ﺇﻨﺴﺎﻥ ﻗﺎل ﻗﻭ ﹰ‬

‫ﺍﻟﻅﻠﻤﺔ ‪ ،‬ﻗﺎل ﻓﺈﻥ ﻨﺩﻡ ﺒﻌﺩ ﺫﻟﻙ ﻋﻠﻰ ﻤﺎ ﻗﺎل ﻤﻥ ﺍﻟﻜﺫﺏ ‪ ،‬ﻭﻗﺎل ﻗﺩ ﻜﺫﺒﺕ ﻭﺃﺴﺄﺕ ‪ ،‬ﻤﻥ ﺍﻟﻘﺎﺌل ‪ :‬ﻗـﺩ‬ ‫ﻜﺫﺒﺕ؟ ‪ .‬ﻓﺎﺨﺘﻠﻁﻭﺍ ﻋﻨﺩ ﺫﻟﻙ ﻭﻟﻡ ﻴﺩﺭﻭﺍ ﻤﺎ ﻴﻘﻭﻟﻭﻥ ‪ ،‬ﻓﻘﺎل ﻟﻬﻡ ﺇﻥ ﺯﻋﻤﺘﻡ ﺃﻥ ﺍﻟﻨﻭﺭ ﻫﻭ ﺍﻟﻘﺎﺌل ‪ :‬ﻓﻘـﺩ‬

‫ﻜﺫﺏ ؛ ﻷﻨﻪ ﻟﻡ ﻴﻜﻥ ﺍﻟﻜﺫﺏ ﻤﻨﻪ ‪ ،‬ﻭﻗﺎﻟﻪ ‪ .‬ﻭﺍﻟﻜﺫﺏ ﺸﺭ ؛ ﻓﻘﺩ ﻜﺎﻥ ﻤﻥ ﺍﻟﻨﻭﺭ ﺸﺭ؛ ﻭﻫﻭ ﻫﺩﻡ ﻗﻭﻟﻜﻡ ‪.‬‬ ‫ﻭﺍﻥ ﻗﻠﺘﻡ ‪:‬ﺇﻥ ﺍﻟﻅﻠﻤﺔ ﻗﺎﻟﺕ‪ :‬ﻗﺩ ﻜﺫﺒﺕ ﻭﺃﺴﺄﺕ ‪ ،‬ﻓﻘﺩ ﺼﺩﻗﺕ ؛ﻭﺍﻟﺼﺩﻕ ﺨﻴﺭ؛ ﻓﻘﺩ ﻜﺎﻥ ﻤـﻥ ﺍﻟﻅﻠﻤـﺔ‬ ‫ﺼﺩﻕ ﻭﻜﺫﺏ؛ ﻭﻫﻤﺎ ﻋﻨﺩﻜﻡ ﻤﺨﺘﻠﻔﺎﻥ ؛ﻭﻗﺩ ﻜﺎﻥ ﻤﻥ ﺍﻟﺸﺊ ﺍﻟﻭﺍﺤﺩ ﺸﻴﺌﺎﻥ ﻤﺨﺘﻠﻔﺎﻥ ‪ :‬ﺨﻴﺭ ﻭﺸﺭ ﻋﻠـﻰ‬ ‫ﺤﻜﻤﻜﻡ ‪ ،‬ﻭﻫﺫﺍ ﻫﺩﻡ ﻗﻭﻟﻜﻡ ؛ﺍﻻﺜﻨﻴﻥ )ﺍﻟﺤﻴﻭﺍﻥ ‪.(11/6‬‬

‫)‪(2‬‬

‫ﺍﻟﺒﺭﺍﻫﻤﺔ ﻴﻨﺘﺴﺒﻭﻥ ﺇﻟﻰ ﺭﺠل ﻤﻨﻬﻡ ﻴﻘﺎل ﻟﻪ ﺒﺭﺍﻫﻡ؛ ﻭﻫﻡ ﻴﻨﻜﺭﻭﻥ ﺍﻟﻨﺒﻭﺓ ﻭﻴﻨﻔﻭﻨﻬﺎ ؛ﻭﺫﻟﻙ ﻷﻥ ﺍﻟﺫﻱ‬

‫ﻴﺄﺘﻲ ﺒﻪ ﺍﻟﻨﺒﻲ ﺇﻤﺎ ﺃﻥ ﻴﻜﻭﻥ ﻏﻴﺭ ﻤﻌﻘﻭل؛ ﻭﻫﻭ ﻓﻲ ﻫﺫﻩ ﺍﻟﺤﺎﻟﺔ ﻏﻴﺭ ﻤﻘﺒﻭل؛ ﺃﻭ ﻴﺄﺘﻲ ﺒﺸﺊ ﻤﻌﻘـﻭل ؛‬ ‫ﻭﻓﻲ ﻫﺫﻩ ﺍﻟﺤﺎﻟﺔ ﻓﺈﻥ ﺍﻟﻌﻘل ﻴﻐﻨﻰ ﻋﻨﻪ ‪ ،‬ﻭﺍﷲ ﻗﺩ ﺩل ﻋﻠﻴﻪ ﺍﻟﻌﻘل ؛ﻭﻫﻭ ﻻ ﻴﺘﻌﺒﺩ ﺍﻟﺨﻠﻕ ﺇﻻ ﺒﻤـﺎ ﺘـﺩل‬ ‫ﻋﻠﻴﻪ ﻋﻘﻭﻟﻬﻡ )ﺍﻟﻤﻠل ﻭﺍﻟﻨﺤل ‪.(403‬‬

‫ﺘﻔﻜ ﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪2001، (2‬ﻡ ‪1422/‬ﻫـ‬

‫ﺍﻟﻭﺤﻲ ﻭﻋﻠﻭﻤﻪ‬

‫ﻭﺍﻟﺯﻨﺎﺩﻗﺔ ﻭﺍﻟﻤﻼﻋﻴﻥ ؛ ﻭﺤﺘﻰ ﻤﻊ ﺫﻟﻙ ﺭﺒﻤﺎ ﺘﺠﺭﺅﺍ ﻋﻠﻰ ﻋﻠﻤﺎﺌﻨﺎ ﻭﺃﻫل ﺍﻷﻗﺩﺍﺭ ﻤﻨﺎ ؛‬

‫ﻭﻴﺸﻐﺒﻭﻥ ﻋﻠﻰ ﺍﻟﻘﻭﻱ ﻭﻴﻠﺒﺴﻭﻥ ﻋﻠﻰ ﺍﻟﻀﻌﻴﻑ ؛ ﻭﺒﻌﺩ ﻓﻠﻭﻻ ﻤﺘﻜﻠﻤﻭ ﺍﻟﻨﺼﺎﺭﻯ‬

‫ﻭﺃﻁﺒﺎﺅﻫﻡ ﻭﻤﻨﺠﻤﻭﻫﻡ ﻤﺎ ﺼﺎﺭ ﺇﻟﻰ ﺃﻏﻨﻴﺎﺌﻨﺎ ﻭﻅﺭﻓﺎﺌﻨﺎ ﻭﻤﺠّﺎﻨﻨﺎ ﺸﺊ ﻤﻥ ﻜﺘﺏ ﺍﻟﻤﺎﻨﻭﻴﺔ‬

‫ﻭﺍﻟﺩﻴﺼﺎﻨﻴﺔ ﻭﺍﻟﻤﺭﻗﻴﻭﻨﻴﺔ ؛ ﻭﻟﻤﺎ ﻋﺭﻓﻭﺍ ﻏﻴﺭ ﻜﺘﺎﺏ ﺍﷲ ﺘﻌﺎﻟﻰ ﻭﺴﻨﺔ ﻨﺒﻴﻪ) ‪ ،(‬ﻭﻟﻜﺎﻨﺕ‬

‫ﺘﻠﻙ ﺍﻟﻜﺘﺏ ﻤﺴﺘﻭﺭﺓ ﻋﻨﺩ ﺃﻫﻠﻬﺎ" )‪.(1‬‬

‫ﻭﻗﺩ ﻜﺎﻥ ﺍﻟﻴﻬﻭﺩ ﻜﺩﺃﺒﻬﻡ ﺃﺸﺩ ﺍﻟﻨﺎﺱ ﻋﺩﺍﻭﺓ ﻟﻺﺴﻼﻡ ؛ ﻴﺘﺭﺒﺼﻭﻥ ﺒﻪ ﺍﻟﺩﻭﺍﺌﺭ ؛‬

‫ﻭﻴﻐﺭﻭﻥ ﺒﻌﺽ ﺍﻟﺯﻨﺎﺩﻗﺔ ﺒﺎﻟﻤﺎل ؛ ﻟﺒﺙ ﺍﻷﻓﻜﺎﺭ ﺍﻟﻬﺩﺍﻤﺔ ﻭﺘﺄﻟﻴﻑ ﺍﻟﻜﺘﺏ ﺍﻟﺘﻲ ﺘﻁﻌﻥ ﻓﻲ‬

‫ﺍﻟﻘﺭﺁﻥ ؛ ﻭﺫﻟﻙ ﻨﺤﻭ ﺇﻏﺭﺍﺀ ﺍﺒﻥ ﺍﻟﺭﺍﻭﻨﺩﻱ ﻭﺃﺴﺘﺎﺫﻩ ﺃﺒﻰ ﻋﻴﺴﻰ ﺍﻟﻭﺭﺍﻕ )‪.(2‬‬

‫ﺃﻤﺎ ﺃﺨﻁﺭ ﺍﻟﻘﻀﺎﻴﺎ ﻭﺃﺒﻌﺩﻫﺎ ﺃﺜﺭﹰﺍ ﻭﺃﺸﺩﻫﺎ ﺒﻠﺒﻠﺔ ﻓﻲ ﻫﺫﻩ ﺍﻟﻔﺘﺭﺓ ؛ ﻓﻬﻲ ﺘﻠﻙ‬

‫ﺍﻟﺸﺒﻬﺔ ﺍﻟﺘﻲ ﺃﺜﺎﺭﻫﺎ ﺍﻟﻨﺼﺎﺭﻯ ؛ ﻭﻜﺎﻨﺕ ﺴﺒﺒﹰﺎ ﻓﻲ ﻤﺤﻨﺔ ﺨﻠﻕ ﺍﻟﻘﺭﺁﻥ ؛ ﻭﺴﻴﺄﺘﻲ ﺍﻟﺤﺩﻴﺙ‬

‫ﻋﻥ ﺫﻟﻙ ﻓﻲ ﻤﻭﻀﻌﻪ ﻤﻥ ﻫﺫﺍ ﺍﻟﺒﺤﺙ ؛ ﻫﺫﺍ ﻤﺎ ﻜﺎﻥ ﻤﻥ ﺃﻤﺭ ﺍﻟﻔﺭﻕ ﻏﻴﺭ ﺍﻹﺴﻼﻤﻴﺔ ‪.‬‬

‫ﺃﻤﺎ ﺍﻟﻔﺭﻕ ﻭﺍﻟﻁﻭﺍﺌﻑ ﺍﻟﻜﻼﻤﻴﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻓﻘﺩ ﻜﺜﺭﺕ ﻓﻲ ﻫﺫﺍ ﺍﻟﻌﺼﺭ ﻭﺘﻌﺩﺩﺕ ؛ ﺇﺫ ﻨﺠﺩ‬ ‫ﻤﻨﻬﺎ ﺤﻴﻨﺫﺍﻙ ﺍﻟﺨﻭﺍﺭﺝ ﻭﺍﻟﻤﺭﺠﺌﺔ ﻭﺍﻟﺠﻬﻤﻴﺔ ﻭﺍﻟﺴﻠﻔﻴﺔ ﻭﺍﻟﻤﺸﺒﻬﺔ ﻭﺍﻟﺸﻴﻌﺔ ﻭﺍﻟﻤﻌﺘﺯﻟﺔ ‪،‬‬

‫ﻭﻫﺫﻩ ﺍﻟﻔﺭﻕ ﻗﺩ ﺍﻨﺸﻕ ﺃﻜﺜﺭﻫﺎ ﻁﻭﺍﺌﻑ ﻭﻓﺭﻕ ﻴﻤﻴﺯ ﻜل ﻤﻨﻬﺎ ﻗﻭل ﻗﺎﻟﻭﻩ ﻭﻨﻬﺞ ﻨﻬﺠﻭﻩ ‪،‬‬ ‫ﻭﺴﻭﻑ ﻨﻘﺘﺼﺭ ﻤﻥ ﺃﻗﻭﺍﻟﻬﺎ ﻋﻠﻰ ﻤﺎ ﻴﻌﻴﻨﻨﺎ ﻓﻲ ﻫﺫﻩ ﺍﻟﺩﺭﺍﺴﺔ ‪.‬‬

‫ﺤﺭّﻑ ﻭﺒّﺩل ﻭﺯﻴﺩ ﻓﻴﻪ ﻭﻨﻘﺹ )‪(4‬ﻭﻫﺫﺍ‬ ‫ﻭﻗﺩ ﺫﻫﺒﺕ ﺍﻟﺭﺍﻓﻀﺔ )‪(3‬ﺇﻟﻰ ﺃﻥ ﺍﻟﻘﺭﺁﻥ ﻗﺩ ُ‬

‫ﻴﻌﻨﻲ ﻓﻴﻤﺎ ﻴﻌﻨﻲ ﺃﻥ ﺍﻟﻘﺭﺁﻥ ﻻ ﻴﻜﺎﺩ ﻴﺘﻤﻴﺯ ﻋﻥ ﻏﻴﺭﻩ ﻤﻥ ﺴﺎﺌﺭ ﺍﻟﻜﻼﻡ ‪ ،‬ﺃﻤﺎ ﺍﻟﻤﻌﺘﺯﻟﺔ‬ ‫ﻭﺍﻟﺠﻬﻤﻴﺔ ﻓﻘﺩ ﺫﻫﺒﻭﺍ ﺇﻟﻰ ﺍﻟﻘﻭل ﺒﺨﻠﻕ ﺍﻟﻘﺭﺁﻥ ؛ ﻭﺴﻴﺄﺘﻲ ﺫﻟﻙ ﻓﻲ ﻤﻭﻀﻌﻪ ‪ ،‬ﺃﻤﺎ‬

‫)‪(1‬‬ ‫)‪(2‬‬ ‫)‪(3‬‬

‫ﺭﺴﺎﺌل ﺍﻟﺠﺎﺤﻅ ‪ ،‬ﻋﻠﻰ ﻫﺎﻤﺵ ﺍﻟﻜﺎﻤل ﺹ ‪.175 -174‬‬ ‫ﻋﺒﺩ ﺍﻟﺭﺤﻴﻡ ﺍﻟﻌﺒﺎﺱ ‪:‬ﻤﻌﺎﻫﺩ ﺍﻟﺘﻨﺼﻴﺹ ‪ ،‬ﺝ ‪ ، 1‬ﻁ ﺒﻭﻻﻕ ‪ ،‬ﺹ ‪. 76‬‬

‫ﺍﻟﺭﺍﻓﻀﺔ ﺠﻤﺎﻋﺔ ﻤﻥ ﺍﻟﺸﻴﻌﺔ ؛ﺴﻤﻴﺕ ﺒﺫﻟﻙ ﻷﻥ ﺯﻴﺩ ﺒﻥ ﻋﻠﻰ ﻗﺎل ﺒﺠﻭﺍﺯ ﺇﻤﺎﻤﺔ ﺍﻟﻤﻔﻀـﻭل ﻤـﻊ‬

‫ﻭﺠﻭﺩ ﺍﻷﻓﻀل ﻓﻠﻡ ﻴﺘﺒﺭﺃ ﻤﻥ ﺍﻟﺸﻴﺨﻴﻥ )ﺃﺒﻭ ﺒﻜﺭ ﻭﻋﻤﺭ( ؛ ﻓﺭﻓﻀﺘﻪ ﺸﻴﻌﺔ ﺍﻟﻜﻭﻓـﺔ ﻓﺴـﻤﻭﺍ ﻟـﺫﻟﻙ‬ ‫ﺭﺍﻓﻀﺔ‪.‬‬

‫)‪(4‬‬

‫ﺍﻟﺸﻬﺭﺴﺘﺎﻨﻲ ‪:‬ﻤﺤﻤﺩ ﻋﺒﺩ ﺍﻟﻜﺭﻴﻡ ﺒﻥ ﺃﺒﻲ ﺒﻜﺭ ‪:‬ﺍﻟﻤﻠل ﻭﺍﻟﻨﺤل ﻁ‪/‬ﺍﻷﻭﻟﻰ ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜـﺭ ﻟﻠﻁﺒﺎﻋـﺔ‬

‫ﻭﺍﻟﻨﺸﺭ ‪1997‬ﻡ ‪ ،‬ﺹ ‪.125‬‬

‫ﻨﻅﺭﻴﺔ ﺍﻟﺼﺭﻓﺔ ‪ ،‬ﺃﺼﻭﻟﻬﺎ ﻭﺃﺒﻌﺎﺩﻫﺎ‬

‫ﺃ‪ .‬ﺠﻤﺎل ﺍﻟﺩﻴﻥ ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺸﺭﻴﻑ‬

‫ﺍﻟﻤﺸﺒﻬﺔ ﻭ ﺒﻌﺽ ﺍﻟﺤﻨﺎﺒﻠﺔ ﻓﻘﺩ ﺫﻫﺒﻭﺍ ﺇﻟﻰ ﺃﻥ ﺍﻟﺤﺭﻭﻑ ﻭﺍﻷﺼﻭﺍﺕ ﻭﺍﻟﺭﻗﻭﻡ – ﺍﻟﺘﻲ‬ ‫ﻋﻠﻴﻬﺎ ﺍﻟﻘﺭﺁﻥ – ﻏﻴﺭ ﻤﺨﻠﻭﻗﺔ ؛ ﺇﻨﻤﺎ ﻗﺩﻴﻤﺔ ﺃﺯﻟﻴﺔ ‪ ،‬ﻭﻗﺎﻟﻭﺍ ﺇﻥ ﺍﻷﻤﺔ ﻗﺩ ﺃﺠﻤﻌﺕ ﻋﻠﻰ‬

‫ﺃﻥ ﺍﻟﻘﺭﺁﻥ ﻏﻴﺭ ﻤﺨﻠﻭﻕ ؛ ﻭﻤﻥ ﻗﺎل ﻤﺨﻠﻭﻕ ﻓﻬﻭ ﻜﺎﻓﺭ ﺒﺎﷲ " ﻓﻨﺤﻥ ﻻ ﻨﺯﻴﺩ ﻤﻥ ﺃﻨﻔﺴﻨﺎ‬ ‫ﺸﻴﺌﹰﺎ ﻟﻡ ﻴﺘﻌﺭﺽ ﻟﻪ ﺍﻟﺴﻠﻑ ‪ ،‬ﻗﺎﻟﻭﺍ ‪:‬ﻤﺎ ﺒﻴﻥ ﺍﻟﺩﻓﺘﻴﻥ ﻜﻼﻡ ﺍﷲ ‪ ،‬ﻗﻠﻨﺎ ‪ :‬ﻫﻭ ﻜﺫﻟﻙ"‬

‫)‪(1‬‬

‫ﻭﻫﺫﺍ ﺭﺃﻱ ﻓﻴﻪ ﻜﻤﺎ ﻻ ﻴﺨﻔﻰ ﻜﺜﻴﺭ ﻤﻥ ﺍﻟﺘﺸﺩﺩ ﻭﺍﻟﻤﺒﺎﻟﻐﺔ ؛ ﺇﺫ ﻜﻴﻑ ﺘﻜﻭﻥ ﺍﻷﻭﺭﺍﻕ ﺍﻟﺘﻲ‬

‫ﻜﺘﺏ ﻋﻠﻴﻬﺎ ﺍﻟﻘﺭﺁﻥ ﻏﻴﺭ ﻤﺨﻠﻭﻗﺔ ‪ ،‬ﻭﻴﺒﺩﻭ ﺃﻥ ﻫﺫﺍ ﺍﻟﺭﺃﻱ ﻗﺩ ﺸﻜﻠﺘﻪ ﺸﺩﺓ ﺍﻟﻤﺩﺍﻓﻌﺔ ﻭﻗﻭﺓ‬

‫ﺍﻟﻨﺯﺍﻉ ﺒﻴﻥ ﺍﻟﻔﺭﻕ ‪.‬‬

‫ﻭ ﻟﻤﺎ ﻜﺎﻥ ﺍﻟﻨﻅﺎﻡ ﻤﺩﺍﻓﻌﹰﺎ ﻋﻥ ﺩﻴﻥ ﺍﷲ ﻓﻲ ﻋﺼﺭ ﻜﺜﺭﺕ ﻓﻴﻪ ﺍﻟﻤﻠل ؛ ﻭﺘﻌﺩﺩﺕ‬

‫ﻥ‬ ‫ﺍﻟﻨﺤل ؛ ﻭﻜﺎﻨﺕ ﺍﻟﻐﻠﺒﺔ ﻟﻸﻓﻜﺎﺭ ﺍﻟﻤﻘﻨﻌﺔ ﻭﺍﻷﺩﻟﺔ ﺍﻟﺴﺎﻁﻌﺔ ﻭﺍﻟﺒﺭﺍﻫﻴﻥ ﺍﻟﺩﺍﻤﻐﺔ ‪ -‬ﻓﺈ ّ‬ ‫ﺍﻻﻫﺘﻤﺎﻡ ﻟﺩﻴﻪ ﻻﺸﻙ ﺴﻴﻨﺼﺭﻑ ﻤﻥ ﺍﻷﺴﻠﻭﺏ ﺍﻟﺫﻱ ﻜﺎﻥ ﻴﺩﺭﻙ ﺍﻹﻋﺠﺎﺯ ﻓﻴﻪ ﺍﻟﻌﺭﺏ‬

‫ﺍﻟﺨﻠﺹ ‪ -‬ﻓﺤﺴﺏ‪ -‬ﺇﻟﻰ ﺍﻟﻤﻌﺎﻨﻲ ﺍﻟﺘﻲ ﻴﺩﺭﻜﻬﺎ ﻜل ﻋﺎﻗل ﺃﻴﹰﺎ ﻜﺎﻥ ﺠﻨﺴﻪ ﺃﻭ ﺩﻴﻨﻪ ‪.‬‬

‫ﺏ‪ -‬ﺍﻟﻌﻠﻭﻡ ﻓﻲ ﻋﺼﺭ ﺍﻟﻨﹼﻅﺎﻡ ‪:‬‬

‫ﻤﺎ ﻜﺎﻥ ﻋﺼﺭ ﺍﻟﻨﹼﻅﺎﻡ – ﻭﺇﻥ ﺘﻘﺎﺩﻡ ﻓﻲ ﺍﻟﺯﻤﺎﻥ ‪ -‬ﺨﻠﻭﺍ ﻤﻥ ﺍﻟﻌﻠﻡ ﻭﺍﻟﻤﻌﺭﻓﺔ ؛ ﺒل‬

‫ﻜﺎﻥ ﻤﻥ ﺃﺯﻫﻰ ﺍﻟﻌﺼﻭﺭ ﻭﺃﺤﺴﻨﻬﺎ ؛ ﺇﺫ ﻜﺎﻥ ﺯﺍﺨﺭﹰﺍ ﺒﺎﻟﻌﻠﻤﺎﺀ ؛ ﻓﺘﺒﻠﻭﺭﺕ ﺍﻟﻤﻨﺎﻫﺞ‬

‫ﺍﻟﻌﻠﻤﻴﺔ ؛ ﻭﺘﺸﻜﻠﺕ ﺍﻟﻤﺩﺍﺭﺱ ﺍﻟﻔﻜﺭﻴﺔ ؛ ﻭﻨﺸﺄﺕ ﺍﻵﺭﺍﺀ ﺍﻟﻨﺎﻀﺠﺔ ‪.‬‬

‫ﻭﻟﻘﺩ ﻋﺎﺼﺭ ﺍﻟﻨﹼﻅﺎﻡ ﻋﻠﻤﺎﺀ ﺃﻓﺫﺍﺫ ﻤﺎ ﺩﺍﻨﺎﻫﻡ ﻤﻥ ﺠﺎﺀ ﺒﻌﺩﻫﻡ ﻓﻲ ﻤﺨﺘﻠﻑ ﺍﻟﻌﺼﻭﺭ‬

‫‪ ،‬ﻭﻤﻥ ﻫﺅﻻﺀ ﻋﻠﻰ ﺴﺒﻴل ﺍﻟﻤﺜﺎل ﻓﻲ ﻤﺠﺎل ﺍﻟﻔﻘﻪ ﺍﻹﻤﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ" ‪204‬ﻫـ" ؛ ﻭﺍﻹﻤﺎﻡ‬ ‫ﺍﺤﻤﺩ ﺒﻥ ﺤﻨﺒل" ‪241‬ﻫـ" ﻭﻓﻲ ﻤﺠﺎل ﺍﻟﻠﻐﺔ ﺃﺒﻭ ﻋﺒﻴﺩﺓ ﻤﻌﻤﺭ ﺒﻥ ﺍﻟﻤﺜﻨﻰ "‪209‬ﻫـ" ؛‬ ‫ﻭﺍﻷﺼﻤﻌﻰ "‪214‬ﻫـ"‪ .‬ﻭﻤﻥ ﻋﻠﻤﺎﺀ ﺍﻟﺴﻴﺭ ﻭﺍﻟﻤﻐﺎﺯﻱ ﻭﺍﻟﺘﺎﺭﻴﺦ ﻋﺒﺩ ﺍﷲ ﻤﺤﻤﺩ ﺍﻟﻭﺍﻗﺩﻱ‬

‫"ﺕ ‪207‬ﻫـ" ‪ ،‬ﻭﻤﺤﻤﺩ ﺒﻥ ﺴﻌﺩ" ‪230‬ﻫـ" ‪ ،‬ﻭﻤﻥ ﻋﻠﻤﺎﺀ ﺍﻟﺠﻐﺭﺍﻓﻴﺎ ﻤﺤﻤﺩ ﺍﺒﻥ ﺃﺒﻰ‬

‫ﻤﺴﻠﻡ ﺍﻟﺠﺭﻤﻲ "‪228‬ﻫـ" ‪ .‬ﻭﻓﻲ ﺃﻭﺍﺨﺭ ﺤﻴﺎﺘﻪ ﻋﺎﺼﺭ ﺍﻟﻨﹼﻅﺎﻡ ﺍﻟﺸﻴﺨﻴﻥ ﻤﺴﻠﻡ ﺒﻥ‬ ‫ﺍﻟﺤﺠﺎﺝ ﺍﻟﻨﻴﺴﺎﺒﻭﺭﻱ "‪261‬ﻫـ" ﻭﻤﺤﻤﺩ ﺒﻥ ﺇﺴﻤﺎﻋﻴل ﺍﻟﺒﺨﺎﺭﻱ "‪ 265‬ﻫـ "‪.‬‬

‫)‪(1‬‬

‫ﺍﻟﻤﺼﺩﺭ ﻨﻔﺴﻪ ‪.86-85 ،‬‬

‫ﺘﻔﻜ ﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪2001، (2‬ﻡ ‪1422/‬ﻫـ‬

‫ﺍﻟﻭﺤﻲ ﻭﻋﻠﻭﻤﻪ‬

‫ﻭﻫﺫﻩ ﺍﻷﻤﺜﻠﺔ ﺍﻟﺘﻲ ﺃﻭﺭﺩﻨﺎﻫﺎ ﻓﻴﻤﺎ ﺴﺒﻕ ﺘﺩل ﺩﻻﻟﺔ ﻭﺍﻀﺤﺔ ﻻ ﻟﺒﺱ ﻓﻴﻬﺎ ‪ -‬ﻭﻻ‬

‫ﻏﻤﻭﺽ– ﻋﻠﻰ ﺃﻥ ﻋﺼﺭ ﺍﻟﻨﹼﻅﺎﻡ ﻜﺎﻥ ﻋﺼﺭﹰﺍ ﻗﺩ ﺍﻤﺘﻸ ﻋﻠﻤﹰﺎ ﻭﻓﺎﺽ ﻤﻌﺭﻓﺔ ﻭﺩﺭﺍﻴﺔ ‪،‬‬

‫ﻭﻟﺫﻟﻙ ﺴﻭﻑ ﻨﺴﺘﻌﺭﺽ ﻤﻥ ﺘﻠﻙ ﺍﻟﻌﻠﻭﻡ ﻤﺎ ﻜﺎﻥ ﻟﻠﻨﻅﺎﻡ ﻓﻴﻬﺎ ﺭﺃﻱ ﻴﺩل ﻋﻠﻰ ﻤﻨﻬﺠﻪ‬ ‫ﻭﻁﺭﻴﻘﺘﻪ ﻓﻲ ﺍﻟﻨﻅﺭ ‪.‬‬

‫‪-1‬ﺍﻟﻔﻠﺴﻔﺔ‬

‫ﺒﻌﺩ ﺘﺭﺠﻤﺔ ﺍﻟﻔﻠﺴﻔﺔ ﻭﺍﻨﻔﺘﺎﺡ ﺍﻟﻤﻌﺘﺯﻟﺔ ﻋﻠﻴﻬﺎ ﺃﺨﺫﻭﺍ ﻴﺸﺩﻭﻥ ﺒﻬﺎ ﺃﻓﻜﺎﺭﻫﻡ ﻭﻴﺩﻓﻌﻭﻥ‬

‫ﺒﻬﺎ ﻋﺩﻭﻫﻡ ‪ ،‬ﻭﻗﺩ ﺃﺨﺫ ﺍﻟﻨﹼﻅﺎﻡ ﻴﻨﻬل ﻤﻨﻬﺎ ﻜﻤﺎ ﻜﺎﻥ ﺃﺼﺤﺎﺒﻪ ﻤﻥ ﺍﻟﻤﻌﺘﺯﻟﺔ ﻴﻔﻌﻠﻭﻥ ؛‬ ‫ﻭﻜﻤﺎ ﻓﻌل ﺸﻴﺨﻪ ﺃﺒﻭ ﺍﻟﻬﺯﻴل ﺍﻟﻌﻼﻑ ﻤﻥ ﻗﺒل ﻭﻗﺩ ﻜﺎﻥ ﺃﻜﺜﺭ ﺃﺨﺫﹰﺍ ﻟﻠﻔﻠﺴﻔﺔ ﻤﻥ ﺸﻴﺨﻪ‬

‫ﺍﻟﻌﻼﻑ ﻭ ﺃﺤﺴﻥ ﻓﻬﻤﹰﺎ ﻟﻤﺎ ﻴﺄﺨﺫ )‪.(1‬‬

‫ﻭﻗﺩ ﺘﻨﺎﻭل ﻤﻥ ﺍﻟﻔﻠﺴﻔﺔ ﻜل ﺘﻴﺴﺭ ﻟﻪ ﻓﻲ ﻋﺼﺭﻩ ﻤﻥ ﺃﺩﻭﺍﺕ ﻴﻨﺎﻓﺢ ﺒﻬﺎ ﻋﻥ ﺩﻴﻥ‬

‫ﺍﷲ ﻀﺩ ﺍﻟﻤﻠﺤﺩﻴﻥ ﻭﺍﻟﺯﻨﺎﺩﻗﺔ ﻭﺃﻫل ﺍﻟﻤﻠل ﺍﻷﺨﺭﻯ ‪ ،‬ﻭﻟﻴﺱ ﺫﻟﻙ ﻓﺤﺴﺏ ؛ ﺒل ﻜﺎﻥ‬

‫ﻟﻠﻨﻅﺎﻡ ﻤﺫﻫﺏ ﻓﻠﺴﻔﻲ ﻤﺘﻜﺎﻤل ﺘﺴﻭﺩﻩ ﺍﻟﻔﻠﺴﻔﺔ ﺒﺎﻟﻤﻌﻨﻰ ﺍﻟﺼﺤﻴﺢ ‪ ،‬ﺇﺫ ﻨﻅﺭ ﻓﻲ ﺍﻟﺠﺴﻡ‬

‫ﻭﺍﻟﻌﺭﺽ ؛ ﻭﻨﻔﻰ ﺍﻟﺠﺯﺀ ﺍﻟﺫﻱ ﻻ ﻴﺘﺠﺯﺃ ؛ ﻭﻗﺎل ﺒﺎﻟﻁﻔﺭﺓ ﻭﺍﻟﻜﻤﻭﻥ ؛ ﻭﺤﺩﺩ ﺒﻌﺩ ﺫﻟﻙ‬

‫ﻤﻭﻗﻊ ﺍﻹﻨﺴﺎﻥ ﻓﻲ ﺍﻟﻁﺒﻴﻌﺔ ﻭﺤﻘﻴﻘﺔ ﻓﻌﺎﻟﻪ )‪.(2‬‬

‫ﻭﻗﺩ ﺃﺨﺫ ﺍﻟﻨﹼﻅﺎﻡ ﻤﻥ ﺃﺭ ﺴﻁﻭ ﻜﺜﻴﺭﹰﺍ ﻤﻥ ﺁﺭﺍﺌﻪ ﻭﺃﻓﻜﺎﺭﻩ ؛ ﻭﺇﻥ ﺍﻟﻤﺘﺄﻤل ﻟﻴﺠﺩ ﺃﻥ‬

‫ﻤﺒﺎﺤﺜﻪ – ﻓﻴﻤﺎ ﻋﺩﺍ ﻤﺎ ﻴﺘﻌﻠﻕ ﺒﺎﻟﺫﺍﺕ ﺍﻹﻟﻬﻴﺔ – ﻤﺸﺒﻌﺔ ﺒﺂﺭﺍﺀ ﻁﺒﻴﻌﻴﺔ؛ ﻭﻤﻌﻅﻤﻬﺎ ﻴﺩﻭﺭ‬

‫ﺤﻭل ﺃﻤﻭﺭ ﻤﺎﺩﻴﺔ ﻤﺤﺴﻭﺴﺔ ؛ ﺤﺘﻰ ﺍﻨﻪ ﻟﻴﺘﺎﺨﻡ ﺍﻟﻤﺫﻫﺏ ﺍﻟﻤﺎﺩﻱ )‪(3‬ﻭﻟﺫﻟﻙ ﺫﻜﺭ‬ ‫ﻼ ﻟﻠﻔﻼﺴﻔﺔ ﺍﻟﻁﺒﻴﻌﻴﻴﻥ ﺩﻭﻥ ﺍﻹﻟﻬﻴﻴﻥ‬ ‫ﺍﻟﺸﻬﺭﺴﺘﺎﻨﻲ ‪ :‬ﺃﻨﻪ ﻜﺎﻥ ﺃﻜﺜﺭ ﻤﻴ ﹰ‬

‫)‪(4‬‬

‫ﻭﻟﻡ ﻴﻜﻥ‬

‫ﺍﻟﻨﹼﻅﺎﻡ ﻗﺩ ﺍﻗﺘﺼﺭ – ﻓﻲ ﺃﺨﺫﻩ ﻤﻥ ﺍﻟﻔﻠﺴﻔﺔ‪ -‬ﻋﻠﻰ ﺁﺭﺍﺀ ﺃﺭ ﺴﻁﻭ ﻓﺤﺴﺏ؛ ﺒل ﻜﺎﻥ ﻴﺄﺨﺫ‬

‫ﻜل ﻤﺎ ﺃﺘﻴﺢ ﻟﻪ ﻤﻥ ﺍﻷﻓﻜﺎﺭ ﺇﺫﺍ ﻜﺎﻥ ﺫﻟﻙ ﻴﻌﻀﺩ ﺭﺃﻴﻪ ﻭﻴﺩﻋﻡ ﻓﻜﺭﺘﻪ ؛ ﺇﺫ ﺃﺨﺫ ﻤﻥ‬

‫)‪(1‬‬

‫ﻋﻤﺭ ﻓﺭﻭﺥ ‪ :‬ﺘﺎﺭﻴﺦ ﺍﻟﻔﻜﺭ ﺍﻟﻌﺭﺒﻲ ‪ ،‬ﻁ‪/‬ﺩﺍﺭ ﺍﻟﻌﻠﻡ ﻟﻠﻤﻼﻴﻴﻥ ﺒﻴﺭﻭﺕ ‪1983‬ﻡ ‪ ،‬ﺹ ‪.294‬‬

‫)‪(3‬‬

‫ﻨﻔﺱ ﺍﻟﻤﺼﺩﺭ‪.‬‬

‫)‪(2‬‬

‫)‪(4‬‬

‫ﻋﺎﺩل ﺍﻟﻌﻭﺍ ‪ :‬ﺍﻟﻤﻌﺘﺯﻟﺔ ﻭﺍﻟﻔﻜﺭ ﺍﻟﺤﺭ ‪ ،‬ﻁ‪ /‬ﺍﻷﻭﻟﻰ‪ ،‬ﺩﺍﺭ ﺍﻷﻫﺎﻟﻲ ﻟﻠﻁﺒﺎﻋﺔ ‪ ،‬ﺩﻤﺸﻕ ‪ ،‬ﺹ ‪.203‬‬ ‫ﺍﻟﻤﻠل ﻭﺍﻟﻨﺤل ‪ ،‬ﺹ‪.42‬‬

‫ﺃ‪ .‬ﺠﻤﺎل ﺍﻟﺩﻴﻥ ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺸﺭﻴﻑ‬

‫ﻨﻅﺭﻴﺔ ﺍﻟﺼﺭﻓﺔ ‪ ،‬ﺃﺼﻭﻟﻬﺎ ﻭﺃﺒﻌﺎﺩﻫﺎ‬

‫ﺍﻟﺴﻭﻓﺴﻁﺎﺌﻴﻴﻥ ﻭﺍﻟﺠﺩﻟﻴﻴﻥ ﺃﻴﻀﺎ ؛ ﻭﺘﺄﺜﺭ ﺒﺯﻴﻨﻭﻥ ﺍﻹﻴﻠﻰ )‪(1‬ﻓﻲ ﻨﻔﻲ ﺍﻟﺠﺯﺀ ﺍﻟﺫﻱ ﻻ‬

‫ﻴﺘﺠﺯﺃ‬

‫"‬

‫ﺍﻟﺠﻭﻫﺭ‬

‫ﺍﻟﻔﺭﺩ"‬

‫ﺨﻼﻓﹰﺎ‬

‫ﻟﺭﺃﻱ‬

‫ﺃﺴﺘﺎﺫﻩ‬

‫ﺍﻟﻌﻼﻑ‬

‫؛‬

‫ﻭﺫﻟﻙ‬

‫ﻓﻲ‬

‫ﺭﺩﻩ ﻋﻠﻰ ﺍﻟﻤﺎﻨﻭﻴﺔ ﺤﻴﻨﻤﺎ ﺠﺎﺩﻟﻬﻡ ﻭﺩﺤﺽ ﺤﺠﺘﻬﻡ )‪(2‬ﻭﻗﺩ ﺃﺨﺫ ﺍﻟﻨﹼﻅﺎﻡ ﻤﻥ ﺯﻴﻨﻭﻥ ﺃﻴﻀ ﹰﺎ‬

‫ﻓﻜﺭﺓ )ﺍﻟﻁﻔﺭﺓ(‬

‫)‪(3‬‬

‫ﻭﺫﻜﺭ ﺍﻷﺴﺘﺎﺫ ﻤﺤﻤﺩ ﻋﺒﺩ ﺍﻟﻬﺎﺩﻱ ﺃﺒﻭ ﺭﻴﺩﺓ ﺃﻥ ﻨﻅﺭﻴﺔ )ﺍﻟﻁﻔﺭﺓ( ﻟﻡ‬

‫ﺘﻜﻥ ﺇﻻ ﻤﺫﻫﺒﹰﺎ ﺃﺩﻯ ﺇﻟﻴﻪ ﺍﻟﺠﺩل؛ ﻭﻤﺎ ﻜﺎﻥ ﻤﻘﺼﻭﺩﹰﺍ ﻟﺫﺍﺘﻪ ؛ ﻭﻓﻲ ﺍﻟﺠﺩل ﻭﺍﻟﻤﻨﺎﻅﺭﺓ‬ ‫ﻭﺍﻻﻨﺘﺼﺎﺭ ﻟﻠﺭﺃﻱ ‪-‬ﻜﺜﻴﺭﹰﺍ ﻤﺎ ﻴﻠﺠﺄ ﺍﻹﻨﺴﺎﻥ ﺇﻟﻰ ﺍﻓﺘﺭﺍﻀﺎﺕ ﺠﺩﻟﻴﺔ )‪.(4‬‬

‫ﻭﻤﻤﺎ ﺃﺨﺫ ﺍﻟﻨﹼﻅﺎﻡ ﻤﻥ ﺍﻟﻔﻼﺴﻔﺔ ﺃﻴﻀﹰﺎ ﻓﻜﺭﺓ )ﺍﻟﻜﻤﻭﻥ( ﻭﻗﺩ ﺃﻨﻜﺭ ﺍﻟﺨﻴﺎﻁ ﻨﺴﺒﺔ‬

‫ﻫﺫﻩ ﺍﻟﻔﻜﺭﺓ ﺇﻟﻴﻪ )‪(5‬ﻭﻤﻬﻤﺎ ﻴﻜﻥ ﻤﻥ ﺃﻤﺭ ﻓﺎﻥ ﻟﻠﻨﻅﺎﻡ ﺘﺄﺜﺭﹰﺍ ﻜﺒﻴﺭﹰﺍ ﺒﺎﻟﻔﻠﺴﻔﺔ ؛ ﻭﺫﻟﻙ ﻷﻥ‬

‫ﺍﻻﺘﺠﺎﻩ ﺍﻟﻌﻘﻠﻲ ﺍﻟﺫﻱ ﻴﺴﻴﻁﺭ ﻋﻠﻰ ﻓﻜﺭﻩ ﻭﺴﻌﻴﻪ ﻟﺘﻜﻭﻴﻥ ﻤﺫﻫﺏ ﻓﻠﺴﻔﻲ ﻤﺘﻜﺎﻤل ﻭﺇﺘﺎﺤﺔ‬ ‫ﺍﻷﻓﻜﺎﺭ ﺍﻟﻔﻠﺴﻔﻴﺔ ﻓﻲ ﻋﺼﺭﻩ ﻭﺃﺨﺫ ﺸﻴﻭﺨﻪ ﻤﻨﻬﺎ ‪ ،‬ﻜل ﺫﻟﻙ ﻗﺩ ﺩﻓﻌﻪ ﺩﻓﻌﹰﺎ ﺇﻟﻰ ﺃﺨﺫ‬

‫)‪ (1‬ﺯﻴﻨﻭﻥ ﺃﺸﻬﺭ ﺍﺘﺒﺎﻉ ﺍﻟﻤﺫﻫﺏ ﺍﻻﻴﻠﻰ‪ ،‬ﻭﻟﺩ ﻓﻲ ﺍﻴﻠﻴﺔ ؛ﻭﺘﺘﻠﻤﺫ ﻋﻠﻰ ﺒﺭﻤﻴﻨﻴـﺩﺱ ؛ ﻭﻜـﺎﻥ ﺤﻜﻴﻤـﹰﺎ‬ ‫ﻭﺴﻴﺎﺴﻴﹰﺎ ؛ ﻭﻫﻭ ﺃﻭل ﻤﻥ ﺃﻗﺎﻡ ﺍﻷﺩﻟﺔ ﻋﻠﻰ ﺨﺩﺍﻉ ﺍﻟﺤﻭﺍﺱ ﻭﺒﺎﻟﺘﺎﻟﻲ ﻋﻠﻰ ﺼﺤﺔ ﺍﻟﻤﺫﻫﺏ ﺍﻻﻴﻠﻲ ﻭﻫﻜﺫﺍ‬ ‫ﺍﺴﺘﺤﻕ ﺍﻻﺴﻡ ﺍﻟﺫﻱ ﺴﻤﺎﻩ ﺒﻪ ﺍﺭﺴﻁﻭ ‪ :‬ﻭﺍﻀﻊ ﺃﺴﺱ ﺍﻟﺠﺩل ‪ ،‬ﺭﺍﺠﻊ ﺘﺎﺭﻴﺦ ﺍﻟﻔﻜﺭ ﺍﻟﻌﺭﺒﻲ ‪ ،‬ﺹ ‪.75‬‬ ‫)‪ (2‬ﺍﻟﺒﻐﺩﺍﺩﻱ ‪ :‬ﻋﺒﺩ ﺍﻟﻘﺎﻫﺭ ‪ ،‬ﺍﻟﻔﺭﻕ ﺒﻴﻥ ﺍﻟﻔﺭﻕ ﻭﺒﻴﺎﻥ ﺍﻟﻔﺭﻗﺔ ﺍﻟﻨﺎﺠﻴﺔ ﻤﻨﻬﻡ ﺘﺼـﺤﻴﺢ ﻤﺤﻤـﺩ ﺯﺍﻫـﺩ‬ ‫ﺍﻟﻜﻭﺜﺭﻱ ﻁ‪/‬ﺍﻟﻘﺎﻫﺭﺓ ‪ ،‬ﺹ ‪.85‬‬ ‫)‪ (3‬ﻤﻔﺎﺩ ﻨﻅﺭﻴﺔ ﺍﻟﻁﻔﺭﺓ ‪:‬ﺃﻥ ﺍﻟﺠﺴﻡ ﻴﻘﻁﻊ ﻤﺴﺎﻓﺔ ﺩﻭﻥ ﺃﻥ ﻴﻤﺭ ﺒﺠﻤﻴﻊ ﻤﺭﺍﺤﻠﻬﺎ؛ ﻓﺈﺫﺍ ﺃﺭﺩﻨﺎ ﺍﻟﺴﻴﺭ ﻓـﻲ‬ ‫ﺨﻁ ﻤﺅﻟﻑ ﻤﻥ ﻨﻘﺎﻁ ﻏﻴﺭ ﻤﺘﻨﺎﻫﻴﺔ ﻤﺎﺭﻴﻥ ﺒﻜل ﻨﻘﻁﺔ ﻓﻴﻪ؛ ﻓﺈﻨﻨﺎ ﻻ ﻴﻤﻜﻥ ﺃﻥ ﻨﻘﻁﻊ ﻫﺫﺍ ﺍﻟﺨـﻁ ﺍﺒـﺩﺃً؛‬ ‫ﻷﻨﻨﺎ ﻻ ﻨﺴﺘﻁﻴﻊ ﺃﻥ ﻨﻘﻁﻊ ﻤﺴﺎﻓﺔ ﻏﻴﺭ ﻤﺘﻨﺎﻫﻴﺔ ﻓﻲ ﺯﻤﻥ ﻤﺘﻨﺎﻩ؛ ﻭﻟﺫﻟﻙ ﻓﺈﻨﻨﺎ ﻨﻘﻁﻊ ﻫﺫﺍ ﺍﻟﺨـﻁ ﺩﻭﻥ ﺃﻥ‬ ‫ﻨﻤﺭ ﺒﺠﻤﻴﻊ ﻤﺭﺍﺤﻠﻪ ؛ ﻭﺫﻟﻙ ﺒﺎﻟﻁﻔﺭﺓ ‪ .‬ﻭﻴﻤﺜل ﺒﻤﺜﺎل ﺁﺨﺭ ﻴﻨﻘﻠﻪ ﺍﻟﺸﻬﺭﺴﺘﺎﻨﻲ ﺤﻴﻥ ﻴﻘﻭل‪) :‬ﺃﻟﺯﻡ )ﺃﻱ‬ ‫ﺍﻟﻨﹼﻅﺎﻡ( ﻤﺸﻲ ﻨﻤﻠﺔ ﻋﻠﻰ ﺼﺨﺭﺓ ﻤﻥ ﻁﺭﻑ ﺇﻟﻰ ﻁﺭﻑ ﺃﻨﻬﺎ ﻗﻁﻌﺕ ﻤﺎ ﻻ ﻴﺘﻨﺎﻫﻰ؛ ﻓﻜﻴﻑ ﻴﻘﻁـﻊ ﻤـﺎ‬ ‫ﻴﺘﻨﺎﻫﻰ ﻤﺎ ﻻ ﻴﺘﻨﺎﻫﻰ؟ ﻗﺎل ‪ :‬ﺘﻘﻁﻊ ﺒﻌﻀﻬﺎ ﺒﺎﻟﻤﺸﻲ ﻭﺒﻌﻀﻬﺎ ﺒﺎﻟﻁﻔﺭﺓ ؛ ﻭﺸﺒﻪ ﺫﻟﻙ ﺒﺤﺒل ﺸﺩ ﻋﻠـﻰ‬ ‫ﺨﺸﺒﺔ ﻤﻌﺘﺭﻀﺔ ﻭﺴﻁ ﺍﻟﺒﺌﺭ؛ ﻭﻁﻭﻟﻪ ﺨﻤﺴﻭﻥ ﺫﺭﺍﻋﹰﺎ ؛ ﻭﻋﻠﻴﻪ ﻭﺩﻟﻭ ﻤﻌﻠﻕ ؛ ﻭﺠﺒل ﻁﻭﻟـﻪ ﺨﻤﺴـﻭﻥ‬ ‫ﺫﺭﺍﻋﹰﺎ ﻋﻠﻕ ﻋﻠﻴﻪ ﻤﻌﻼﻕ ﻓﻴﺠﺭ ﺒﻪ ﺍﻟﺤﺒل ﺍﻟﻤﺘﻭﺴﻁ؛ ﻓﺈﻥ ﺍﻟﺩﻟﻭ ﻴﺼل ﺇﻟﻰ ﺭﺃﺱ ﺍﻟﺒﺌﺭ ﻭﻗﺩ ﻗﻁﻊ ﻤﺎﺌـﺔ‬ ‫ﺫﺭﺍﻉ ﺒﺤﺒل ﻁﻭﻟﻪ ﺨﻤﺴﻭﻥ ﺫﺭﺍﻋﹰﺎ ﻓﻲ ﺯﻤﻥ ﻭﺍﺤﺩ؛ ﻭﻟﻴﺱ ﺫﻟﻙ ﺇﻻ ﺃﻥ ﺒﻌﺽ ﺍﻟﻘﻁﻊ ﺒﺎﻟﻁﻔﺭﺓ ( ﺭﺍﺠﻊ‬ ‫ﺍﻟﻤﻠل ﻭﺍﻟﻨﺤل ‪ ،‬ﺹ ‪. 44‬‬ ‫)‪ (4‬ﻤﺤﻤﺩ ﻋﺒﺩ ﺍﻟﻬﺎﺩﻱ ﺃﺒﻭ ﺭﻴﺩﺓ ‪:‬ﺇﺒﺭﺍﻫﻴﻡ ﺒﻥ ﺴﻴﺎﺭ ‪ ،‬ﻁ ﺍﻟﻘﺎﻫﺭﺓ ‪ 1946‬ﻡ ‪ ،‬ﺹ‪.86‬‬ ‫)‪ (5‬ﻤﻔﺎﺩ ﻓﻜﺭﺓ ﺍﻟﻜﻤﻭﻥ ﻫﻲ ‪:‬ﺇﻥ ﺍﷲ ﺨﻠﻕ ﺍﻟﻤﻭﺠﻭﺩﺍﺕ ﺩﻓﻌﺔ ﻭﺍﺤﺩﺓ ﻋﻠﻰ ﻤﺎ ﻫﻲ ﺍﻵﻥ‪:‬ﻤﻌﺎﺩﻥ ﻭﻨﺒـﺎﺕ‬ ‫ﻭﺤﻴﻭﺍﻥ ﻭﺇﻨﺴﺎﻨﺎ؛ﻭﻟﻡ ﻴﺘﻘﺩﻡ ﺨﻠﻕ ﺁﺩﻡ ﻋﻠﻰ ﺨﻠﻕ ﺃﻭﻻﺩﻩ ‪ ،‬ﻏﻴﺭ ﺃﻥ ﺍﷲ ﺘﻌﺎﻟﻰ ﺃﻜﻤﻥ ﺒﻌﻀﻬﺎ ﻓﻲ ﺒﻌـﺽ‬ ‫‪،‬ﻓﺎﻟﺘﻘﺩﻡ ﻓﻲ ﻅﻬﻭﺭﻫﺎ ﻤﻥ ﻤﻜﺎﻤﻨﻬﺎ ﺩﻭﻥ ﺤﺩﻭﺜﻬﺎ ﻭﻭﺠﻭﺩﻫﺎ‪.‬‬

‫ﺘﻔﻜ ﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪2001، (2‬ﻡ ‪1422/‬ﻫـ‬ ‫ﺃﻓﻜﺎﺭﻩ ﻭﺁﺭﺍﺌﻪ‬

‫ﻤﺘﻜﺎﻤل‪.‬‬

‫ﺍﻟﻭﺤﻲ ﻭﻋﻠﻭﻤﻪ‬

‫ﻤﻥ ﺍﻟﻔﻠﺴﻔﺔ ﺤﺘﻰ ﻴﺒﻨﻲ ﺒﻬﺎ ﻤﺎ ﻴﺤﺎﻭل ﺘﺸﻜﻴﻠﻪ ﻤﻥ ﻤﺫﻫﺏ ﻓﻠﺴﻔﻲ‬

‫ﻼ ﺒﺎﻟﻔﻠﺴﻔﺔ ‪ ،‬ﻭﻟﻤﺎ ﻜﺎﻥ ﻤﻥ ﺸﺄﻥ ﺍﻟﻔﻼﺴﻔﺔ‬ ‫ﻭ ﻟﻤﺎ ﻜﺎﻥ ﺍﻟﻨﻅﺎﻡ ﻤﺸﺘﻐ ﹰ‬

‫ﺍﻻﻫﺘﻤﺎﻡ‬

‫ﻥ ﺫﻟﻙ ﻜﺎﻥ‬ ‫ﺒﺎﻷﻓﻜﺎﺭ ﺍﻟﺘﻲ ﻴﺤﻤﻠﻬﺎ ﺍﻟﻜﻼﻡ ﺃﻜﺜﺭ ﻤﻥ ﺍﻫﺘﻤﺎﻤﻬﻡ ﺒﺎﻟﻠﻔﻅ ﻭﺍﻷﺴﻠﻭﺏ ؛ ﻓﺈ ً‬

‫ﺩﺍﻓﻌﹰﺎ ﻗﻭﻴﹰﺎ ﻟﻠﻨﻅﺎﻡ ﻟﻼﻫﺘﻤﺎﻡ ﺒﺎﻟﻤﻌﺎﻨﻲ ﺃﻜﺜﺭ ﻤﻥ ﺍﻫﺘﻤﺎﻤﻪ ﺒﺎﻷﺴﻠﻭﺏ ﻭﺍﻟﻨﻅﻡ ‪ .‬ﻭﻴﺒﺩﻭ‬

‫ﻤﻤﺎ ﺴﺒﻕ ﺃﻴﻀﺎ ﺃﻥ ﺍﻟﻨﻅﺎﻡ ﻜﺎﻥ ﻻ ﻴﺒﺎﻟﻲ ﻓﻲ ﺃﺨﺫ ﺃﻱ ﺭﺃﻱ ﺃﺠﻨﺒﻲ ﻤﻬﻤﺎ ﻜﺎﻥ ؛ ﺇﺫﺍ ﻜﺎﻥ‬ ‫ﻴﻌﺯﺯ ﻓﻜﺭﺘﻪ ﻭﻴﺩﻋﻡ ﻤﻭﻗﻔﻪ ﻭﺴﻴﺄﺘﻲ ﺒﻴﺎﻥ ﺫﻟﻙ ﻓﻲ ﻤﻭﻀﻌﻪ ﻤﻥ ﻫﺫﺍ ﺍﻟﺒﺤﺙ ‪.‬‬

‫‪ -2‬ﺍﻟﻌﻠﻭﻡ ﺍﻟﻁﺒﻴﻌﻴﺔ‪:‬‬

‫ﻟﻤﺎ ﻜﺎﻥ ﺍﻟﻨﹼﻅﺎﻡ ﺫﺍ ﺍﺘﺠﺎﻩ ﻋﻘﻠﻲ ‪ -‬ﻭﻜﺎﻥ ﻴﻤﻴل ﺇﻟﻰ ﺍﻟﻔﻠﺴﻔﺔ ﺍﻟﻁﺒﻴﻌﻴﺔ – ﻓﻘﺩ ﺩﻓﻌﻪ‬

‫ﺫﻟﻙ ﺩﻓﻌ ﹰﺎ ﺇﻟﻰ ﺍﻻﻫﺘﻤﺎﻡ ﺒﺎﻟﻌﻠﻡ ﺍﻟﺘﺠﺭﻴﺒﻲ ﺍﻟﻁﺒﻴﻌﻲ ‪ ،‬ﻭﻗﺩ ﺫﻜﺭ ﺘﻠﻤﻴﺫﻩ ﺍﻟﺠﺎﺤﻅ ﺃﻨﻪ ﻗﺩ‬ ‫ﺸﺎﺭﻙ ﻋﺒﺩ ﺍﷲ ﺒﻥ ﻋﻠﻰ ﺍﻟﻬﺎﺸﻤﻲ ﻓﻲ ﺇﺠﺭﺍﺀ ﺒﻌﺽ ﺍﻟﺘﺠﺎﺭﺏ ﻋﻠﻰ ﺍﻹﺒل ﻭﺍﻟﺒﻘﺭ‬

‫ﻭﺍﻟﺨﻴل ﻭﺍﻟﺒﺭﺍﺫﻴﻥ ﻭﺍﻟﻅﺒﺎﺀ ﻭﺍﻟﺴﻨﺎﻨﻴﺭ ﻭﺍﻟﻜﻼﺏ ﻭﻏﻴﺭﻫﺎ)‪.(1‬‬

‫ﻼ ﻋﻅﻴﻤﹰﺎ ﻭﻟﻤﺎ ﻜﺎﻥ ﻤﻬﺘﻤﹰﺎ‬ ‫ﻭ ﻟﻤﺎ ﻜﺎﻥ ﺍﻟﻨﻅﺎﻡ ﻴﻤﻴل ﺇﻟﻰ ﺍﻟﻔﻠﺴﻔﺔ ﺍﻟﻁﺒﻴﻌﻴﺔ ﻤﻴ ﹰ‬

‫ﻼ ﻟﻼﻫﺘﻤﺎﻡ ﺒﺎﻟﻤﻀﺎﻤﻴﻥ ﺍﻟﺘﻲ‬ ‫ﺒﺎﻟﻌﻠﻡ ﺍﻟﺘﺠﺭﻴﺒﻲ ﺍﻫﺘﻤﺎﻤﺎ ﻜﺒﻴﺭﹰﺍ ‪ ،‬ﻓﺈﻥ ﺫﻟﻙ ﻴﺤﻤﻠﻪ ﺤﻤ ﹰ‬ ‫ﻴﺤﻤﻠﻬﺎ ﺍﻟﻘﺭﺁﻥ‬

‫ﻭﺍﻟﺘﻲ ﺭﺒﻤﺎ ﺃﺸﺎﺭﺕ ﺇﻟﻰ ﺒﻌﺽ ﻤﻌﻁﻴﺎﺕ ﺍﻟﻌﻠﻡ ﺍﻟﺘﺠﺭﻴﺒﻲ ﺇﺸﺎﺭﺍﺕ‬

‫ﻭﺍﻀﺤﺔ ؛ ﻭﻫﻭ ﺃﻤﺭ –ﻻﺸﻙ ‪ -‬ﻴﻨﺼﺭﻑ ﺇﻟﻰ ﺍﻟﻤﻀﺎﻤﻴﻥ ﺒﺼﻭﺭﺓ ﺃﻜﺒﺭ ﻤﻨﻪ ﺇﻟﻰ‬

‫ﺍﻷﺴﻠﻭﺏ ﻭﺍﻟﺒﻼﻏﺔ ﻭﺍﻟﻨﻅﻡ‪.‬‬

‫‪ -3‬ﻋﻠﻡ ﺍﻟﺤﺩﻴﺙ ‪:‬‬

‫ﻟﻤﺎ ﻜﺎﻥ ﺍﻻﺘﺠﺎﻩ ﺍﻟﻌﻘﻠﻲ ﻴﺴﻭﺩ ﻓﻜﺭ ﺍﻟﻨﹼﻅﺎﻡ ‪ ،‬ﻭﻟﻤﺎ ﻜﺎﻥ ﻤﺩﺍﻓﻌﹰﺎ ﻋﻥ ﺩﻴﻥ ﺍﷲ ﻀﺩ‬

‫ﺍﻟﻤﻠل ﺍﻷﺨﺭﻯ ؛ ﻭﻟﻤﺎ ﻜﺎﻥ ﺍﻟﻨﺼﺎﺭﻯ ﻋﻠﻰ ﻋﻬﺩﻩ ﻴﺘﺒﻌﻭﻥ ﺍﻟﻤﺘﻨﺎﻗﺽ ﻤﻥ ﺍﻷﺤﺎﺩﻴﺙ‬ ‫ﻭﺍﻟﻀﻌﻴﻑ ﺒﺎﻹﺴﻨﺎﺩ ﻓﻘﺩ ﻜﺎﻥ ﻟﻪ ﻤﻨﻬﺠﻪ ﻓﻲ ﺍﻟﺘﻌﺎﻤل ﻤﻊ ﺍﻟﺤﺩﻴﺙ ؛ ﺇﺫ ﻜﺎﻥ ﻴﻨﻘﺩ ﻤﺘﻭﻥ‬

‫ﺍﻷﺤﺎﺩﻴﺙ ﺒﻌﻘﻠﻪ ﻭﻴﻌﺭﻀﻬﺎ ﻋﻠﻰ ﺍﻟﻭﺍﻗﻊ ؛ ﻓﺈﺫﺍ ﻭﺍﻓﻘﺕ ﻋﻘﻠﻪ ﻭﻤﺎ ﻴﻌﺭﻑ ﻤﻥ ﻭﺍﻗﻊ ﻗﺒﻠﻬﺎ‬

‫)‪(1‬‬

‫ﺍﻻﻨﺘﺼﺎﺭ ‪ ،‬ﺹ ‪.123‬‬

‫ﻨﻅﺭﻴﺔ ﺍﻟﺼﺭﻓﺔ ‪ ،‬ﺃﺼﻭﻟﻬﺎ ﻭﺃﺒﻌﺎﺩﻫﺎ‬

‫ﺃ‪ .‬ﺠﻤﺎل ﺍﻟﺩﻴﻥ ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺸﺭﻴﻑ‬

‫؛ ﻭﺇﻻ ﺭﻓﻀﻬﺎ ‪ ،‬ﻭﻟﺫﻟﻙ ﻜﺎﻥ ﻗﺎﺴﻴﹰﺎ ﻋﻠﻰ ﺍﻟﻤﺤﺩﺜﻴﻥ ﺍﻟﺫﻴﻥ ﻴﺄﺨﺫﻭﻥ ﺍﻟﺤﺩﻴﺙ ﺩﻭﻥ ﺩﺭﺍﻴﺔ‬ ‫ﻭﺘﻤﺤﻴﺹ ؛ ﻭﻴﻘﻭل ﻓﻴﻬﻡ‪.‬‬

‫ﺯﻭﺍﻤل ﻟﻸﺴﻔﺎﺭ ﻻ ﻋﻠﻡ ﻋﻨﺩﻫﻡ‬

‫ﺒﻤﺎ ﺘﺤﺘﻭﻯ ﺇﻻ ﻜﻌﻠﻡ ﺍﻷﺒﺎﻋﺭ ‪.‬‬

‫ﻭﻗﺎل ﺃﻴﻀﹰﺎ ﻤﺨﺎﻁﺒﹰﺎ ﻟﻬﻡ ﻟﻘﺩ ﻗﺩﻤﺘﻡ ﺍﻟﺴﻨﻭﺭ ﻋﻠﻰ ﺍﻟﻜﻠﺏ ﻭﺭﻭﻴﺘﻡ ﺃﻥ ﺍﻟﻨﺒﻲ ) ‪(‬‬

‫ﺃﻤﺭ ﺒﻘﺘل ﺍﻟﻜﻠﺏ ﻭﺍﺴﺘﺤﻴﺎﺀ‬

‫ﺍﻟﺴﻨﻭﺭ ﻭﺘﻘﺭﻴﺒﻬﺎ ﻭﺘﺭﺒﻴﺘﻬﺎ ؛ ﻭﺃﻨﻪ ﻗﺎل ﺃﻨﻬﻥ " ﻤﻥ‬

‫ﺍﻟﻁﻭﺍﻓﺎﺕ ﻋﻠﻴﻜﻡ" ﻤﻊ ﺃﻥ ﻜل ﻤﻨﻔﻌﺔ ﺍﻟﺴﻨﻭﺭ ﺇﻨﻤﺎ ﻫﻲ ﺃﻜل ﺍﻟﻔﺎﺭ ﻓﻘﻁ؛ ﻭﻫﻭ ﻤﻊ ﺫﻟﻙ‬

‫ﻴﺄﻜل ﺤﻤﺎﻤﻜﻡ … ﻓﺈﺫﺍ ﻫﻭ ﻋﻑ ﻋﻥ ﺃﻤﻭﺍﻟﻜﻡ ﻟﻡ ﻴﻌﻑ ﻋﻥ ﺃﻤﻭﺍل ﺠﻴﺭﺍﻨﻜﻡ … ﺜﻡ‬

‫ﺍﻟﺴﻨﻭﺭ ﻤﻊ ﺫﻟﻙ ﻴﺄﻜل ﺍﻻﻭﺯﺍﻍ ﻭﺍﻟﻌﻘﺎﺭﺏ ﻭﺍﻟﺨﻨﺎﻓﺱ ﻭﺍﻟﺤﻴﺎﺕ ﻭﻜل ﺨﺒﻴﺜﺔ ﻭﻜل ﺫﺍﺕ‬

‫ﺴﻡ ﻭﻜل ﺸﺊ ﺘﻌﺎﻓﻪ ﺍﻟﻨﻔﺱ ؛ ﺜﻡ ﻗﻠﺘﻡ ﻓﻲ ﺴﺅﺭ ﺍﻟﺴﻨﻭﺭ ﻭﺴﺅﺭ ﺍﻟﻜﻠﺏ ﻤﺎ ﻗﻠﺘﻡ ؛ ﺜﻡ ﻟﻡ‬

‫ﺘﺭﻀﻭﺍ ﺒﻪ ﺤﺘﻰ ﺃﻀﻔﺘﻤﻭﻩ ﺇﻟﻰ ﻨﺒﻴﻜﻡ")‪.(1‬‬

‫ﻭ ﺇﺫﺍ ﻜﺎﻥ ﻤﻥ ﺨﺼﺎﺌﺹ ﻋﻠﻤﺎﺀ ﺍﻟﻜﻼﻡ ﺍﻟﺫﻴﻥ ﻜﺎﻨﻭﺍ ﻴﺩﺍﻓﻌﻭﻥ ﻋﻥ ﺍﻹﺴﻼﻡ –‬

‫ﺒﺼﻭﺭﺓ ﻋﺎﻤﺔ‪ -‬ﺍﻟﻤﺴﺎﺭﻋﺔ ﺇﻟﻰ ﺇﻁﻔﺎﺀ ﺤﺠﺞ ﺍﻟﺨﺼﻡ ﻗﺒل ﺇﺒﺭﺍﺯﻫﺎ ؛ﻭﺴﺩ ﺍﻟﺜﻐﺭﺍﺕ ﻓﻲ‬ ‫ﻭﺠﻬﻪ ﻭﺘﺠﺭﻴﺩﻩ ﻤﻥ ﻤﻭﺍﻀﻊ ﺍﻟﻬﺠﻭﻡ ‪ ،‬ﻭﻟﻤﺎ ﻜﺎﻥ ﺍﻟﻨﻅﺎﻡ ﻤﻥ ﺃﻜﺎﺒﺭ ﺍﻟﻤﺘﻜﻠﻤﻴﻥ ﻓﺈﻥ ﺫﻟﻙ‬

‫ﻜﺎﻥ ﻤﻨﻬﺠﹰﺎ ﻭﺍﻀﺤﹰﺎ ﻟﻪ ﻓﻲ ﺍﻟﺩﻓﺎﻉ ﻭﺍﻟﻤﺠﺎﺩﻟﺔ ؛ ﻭﻟﺫﻟﻙ ﺴﺎﺭﻉ ﺒﺈﻨﻜﺎﺭ ﺍﻷﺤﺎﺩﻴﺙ ﺍﻟﺘﻲ‬

‫ﺭﺒﻤﺎ ﻴﺴﺘﺨﺩﻤﻬﺎ ﺍﻷﻋﺩﺍﺀ ﻟﻠﻁﻌﻥ ﻓﻲ ﺍﻹﺴﻼﻡ ﻭﻜﺎﻨﺕ ﺼﺤﻴﺤﺔ ؛ ﻭﻟﻤﺎ ﻜﺎﻥ ﻤﻨﻬﺠﻪ ﻓﻲ‬ ‫ﺍﻟﺩﻓﺎﻉ ﻜﺫﻟﻙ ﻓﻘﺩ ﺭﺩ ﻫﺫﺍ ﺍﻟﻭﺠﻪ ﻤﻥ ﺍﻹﻋﺠﺎﺯ؛ ﻟﻜﺜﺭﺓ ﺍﻟﻬﺠﻭﻡ ﻋﻠﻴﻪ ؛ ﻭﺤﻭﻟﻪ ﺇﻟﻰ‬ ‫ﻭﺠﻪ ﺁﺨﺭ ‪.‬‬

‫‪ - 4‬ﺍﻷﺩﺏ ‪:‬‬

‫ﻟﻤﺎ ﻜﺎﻥ ﺍﻷﺩﺏ ﺘﻌﺒﻴﺭﹰﺍ ﻤﺒﻬﺠﹰﺎ ﺭﺍﺌﻘ ﹰﺎ ﻋﻥ ﺃ ﻓﻜﺎﺭ ﻤﻌﻴﻨﺔ ؛ ﻭﻟﻤﺎ ﻜﺎﻥ ﺍﻟﻘﺭﺁﻥ‬

‫ﺘﻌﺒﻴﺭﹰﺍ ﺇﻟﻬﻴﹰﺎ ﻤﻌﺠﺯﺍ ﻴﺩل ﻋﻠﻰ ﻤﻌﺎﻥ ﻭﻤﻘﺎﺼﺩ ﺃﺭﺍﺩﻫﺎ ﺍﷲ ﺘﻌﺎﻟﻰ ‪ ،‬ﻓﺈﻥ ﻫﺫﻩ ﺍﻟﺼﻔﺔ‬

‫ﺍﻟﻤﺸﺘﺭﻜﺔ ﺘﺠﻌل ﺍﻟﻌﻼﻗﺔ ﺒﻴﻨﻬﺎ ﻋﻼﻗﺔ ﺫﺍﺕ ﺨﺼﻭﺼﻴﺔ ‪ ،‬ﻭﺫﻟﻙ ﻷﻥ ﻫﺫﻩ ﺍﻟﺼﻔﺔ‬

‫ﺍﻟﻤﺸﺘﺭﻜﺔ ﻫﻲ ﺍﻟﺘﻲ ﻴﺘﻀﺢ ﺒﻬﺎ ﺍﻟﺒﻭﻥ ﺍﻟﺸﺎﺴﻊ ﻭﺍﻟﻔﺭﻕ ﺍﻟﺒﻴﻥ ﺒﻴﻥ ﺍﻹﺒﺩﺍﻉ ﺍﻟﺒﺸﺭﻱ‬ ‫ﻭﺍﻹﻋﺠﺎﺯ ﺍﻹﻟﻬﻲ ‪،‬ﻟﺫﻟﻙ ﻜﺎﻥ ﻻﺒﺩ ﻟﻠﻨﺎﻅﺭ ﻓﻲ ﺍﻹﻋﺠﺎﺯ ﻤﻥ ﺍﻹﻟﻤﺎﻡ ﺒﺒﺩﺍﺌﻊ ﺍﻷﺩﺏ‬ ‫)‪(1‬‬

‫ﺍﻟﺠﺎﺤﻅ ‪ :‬ﺍﻟﺤﻴﻭﺍﻥ ‪،‬ﺝ‪ ، 2‬ﺘﺤﻘﻴﻕ ﻓﻭﺯﻱ‪ ،‬ﻋﻁﻭﻱ ‪ ،‬ﻁ‪ /‬ﺩﺍﺭ ﺼـﻌﺏ‪ ،‬ﺒﻴـﺭﻭﺕ ‪1982‬ﻡ ‪ ،‬ﺹ‬

‫‪.55‬‬

‫ﺘﻔﻜ ﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪2001، (2‬ﻡ ‪1422/‬ﻫـ‬

‫ﺍﻟﻭﺤﻲ ﻭﻋﻠﻭﻤﻪ‬

‫ﻭﺭﻭﺍﺌﻌﻪ ‪ .‬ﻭﻟﻤﺎ ﻜﺎﻥ ﺍﻷﻤﺭ ﻋﻠﻰ ﻫﺫﺍ ﺍﻟﺤﺎل ﺍﻟﺘﻲ ﺫﻜﺭﻨﺎ ﻓﻼﺒﺩ ﺃﻥ ﻴﺸﻜل ﺍﻟﻤﻨﻬﺞ‬

‫ﺍﻷﺩﺒﻲ ﺍﻟﻤﻌﻴﻥ ‪-‬ﻓﻲ ﺃﻱ ﻋﺼﺭ ﻤﻥ ﺍﻟﻌﺼﻭﺭ ‪ -‬ﻤﻨﻬﺠﹰﺎ ﻴﻘﺎﺭﺒﻪ ﻨﻭﻋﹰﺎ ﻤﺎ ﻓﻲ ﺍﻟﻨﻅﺭ‬

‫ﺇﻟﻰ ﺍﻹﻋﺠﺎﺯ‪ ،‬ﻭﺫﻟﻙ ﻟﺸﺩﺓ ﺍﻻﺘﺼﺎل ﻭﻗﻭﺓ ﺍﻟﻌﻼﻗﺔ ﺒﻴﻥ ﺍﻷﻤﺭﻴﻥ ‪ ،‬ﻭﻻ ﺸﻙ ﺃﻥ‬

‫ﺴﻤﺎﺕ ﺍﻷﺩﺏ ﻭﺨﺼﺎﺌﺼﻪ ﻓﻲ ﻋﺼﺭ ﺍﻟﻨﻅﺎﻡ ‪ -‬ﻟﻤﺎ ﺫﻜﺭﻨﺎ ﻤﻥ ﺃﺴﺒﺎﺏ – ﻜﺎﻨﺕ ﻤﺅﺜﺭﺓ‬

‫ﺘﺄﺜﻴﺭﹰﺍ ﻤﺒﺎﺸﺭﹰﺍ ﻭﻭﺍﻀﺤ ﹰﺎ ﻓﻲ ﺍﻟﻨﻅﺭ ﺇﻟﻰ ﻗﻀﻴﺔ ﺍﻹﻋﺠﺎﺯ ؛ ﻭﻤﺎ ﻴﺤﻴﻁ ﺒﻬﺎ ﻤﻥ ﺸﻜل‬ ‫ﻭﻤﻀﻤﻭﻥ ‪.‬‬

‫ﻭﻻ ﺭﻴﺏ ‪-‬ﻋﻨﺩ ﺍﻟﻨﻘﺎﺩ – ﺃﻥ ﺍﻷﺩﺏ ﺍﺒﻥ ﺍﻟﺒﻴﺌﺔ ؛ ﻤﻨﻬﺎ ﻴﻨﺸﺄ ؛ ﻭﻋﻨﻬﺎ ﻴﻨﺒﺜﻕ ‪،‬‬

‫ﻭﻟﻤﺎ ﻟﻡ ﺘﻜﻥ ﺍﻟﺤﻴﺎﺓ ﺍﻟﻔﻜﺭﻴﺔ ﻓﻲ ﻋﺼﺭ ﺍﻟﻨﻅﺎﻡ ﺇﻻ ﺨﻠﻴﻁﹰﺎ ﻤﻥ ﺍﻟﻔﻠﺴﻔﺔ ﻭﺃﻗﻭﺍل‬

‫ﺍﻟﻌﻠﻤﺎﺀ ﻭﺃﻓﻜﺎﺭﻫﻡ ﻭﺃﻗﻭﺍل ﺍﻟﻔﺭﻕ ﺍﻟﻜﻼﻤﻴﺔ ‪ -‬ﺴﻭﺍﺀ ﺍﻨﺘﺴﺒﺕ ﻫﺫﻩ ﺍﻟﻔﺭﻕ ﺇﻟﻰ‬ ‫ﺍﻹﺴﻼﻡ ﺃﻭ ﺇﻟﻰ ﻤﻠل ﺃﺨﺭﻯ ﻜﺎﻟﻴﻬﻭﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻭﺍﻟﺒﺭﺍﻫﻤﺔ ﻭﺍﻟﺜﻨﻭﻴﺔ ﻭﻏﻴﺭﻫﻡ ‪ -‬ﻓﺈﻥ‬

‫ﺍﻟﺒﺤﺙ ﻋﻥ ﺍﻟﻤﻌﺎﻨﻲ ﻭﺍﻷﻓﻜﺎﺭ ﺍﻟﻤﻘﻨﻌﺔ ﻜﺎﻥ ﺴﻤﺔ ﺒﺎﺭﺯﺓ ﻻ ﺘﺨﻁﺌﻬﺎ ﺍﻟﻌﻴﻥ ﻓﻲ ﻫﺫﺍ‬ ‫ﺍﻟﻌﺼﺭ ‪.‬‬

‫ﺇﻟﻰ‬

‫ﻥ ﺍﻷﺩﺏ ﻭ ﻤﺎ ﻴﺼﺎﺤﺒﻪ ﻤﻥ ﻨﻘﺩ ﻗﺩ ﻤﺎل ﺃﻴﻀﺎ ﺇﻟﻰ ﺍﻟﻤﻌﺎﻨﻲ ﻭﺠﻨﺢ‬ ‫ﻭﻟﺫﻟﻙ ﻓﺈ ّ‬

‫ﺍﻷﻓﻜﺎﺭ ‪ ،‬ﻭﻗﺩ ﺍﻫﺘﻡ‬

‫ﺍﻟﻨﻘﺎﺩ ﻓﻲ ﻫﺫﺍ ﺍﻟﻌﺼﺭ ﺒﺈﺒﺭﺍﺯ ﺍﻟﻤﻌﺎﻨﻲ ﺍﻟﻤﺸﺘﺭﻜﺔ ﺒﻴﻥ‬

‫ﺍﻟﺸﻌﺭﺍﺀ ﻭﺒﻴﺎﻥ ﺍﻟﺴﺭﻗﺎﺕ ﺍﻟﺸﻌﺭﻴﺔ ‪ ،‬ﻭﻻ ﺸﻙ ﺃﻥ ﺍﻟﺸﻌﺭﺍﺀ ﻻ ﻴﻤﻜﻥ ﺃﻥ ﻴﺴﺭﻗﻭﺍ ﻤﻥ‬ ‫ﺒﻌﻀﻬﻡ ﻏﻴﺭ ﺍﻟﻤﻌﺎﻨﻲ ‪ ،‬ﻓﺼّل ﺫﻟﻙ ﻜﺘﺎﺏ ﺍﺒﻥ ﺍﻟﺴﻜﻴﺕ – ‪ 243‬ﻫـ " ﺴﺭﻗﺎﺕ‬

‫ﺍﻟﺸﻌﺭﺍﺀ ﻭﻤﺎ ﺍﺘﻔﻘﻭﺍ ﻋﻠﻴﻪ" ؛ ﻜﻤﺎ ﻅﻬﺭ ﻜﺘﺎﺏ ﺍﻟﺯﺒﻴﺭ ﺒﻥ ﺒﻜﺎﺭ ‪ 256‬ﻫـ " ﺇﻏﺎﺭﺓ ﻜﺜﹼﻴﺭ‬ ‫ﻋﻠﻰ ﺍﻟﺸﻌﺭﺍﺀ "؛ ﻭﻜﺘﺎﺏ ﺃﺤﻤﺩ ﺒﻥ ﻁﻴﻔﻭﺭ ‪280‬ﻫـ " ﺴﺭﻗﺎﺕ ﺍﻟﺸﻌﺭﺍﺀ " ‪.‬‬

‫ﻭﻗﺩ ﻜﺎﻥ ﺸﻌﺭﺍﺀ ﻫﺫﺍ ﺍﻟﻌﺼﺭ ﻴﺘﺴﺎﺒﻘﻭﻥ ﺘﺴﺎﺒﻘﹰﺎ ﻓﻲ ﺇﺒﺭﺍﺯ ﺍﻟﻤﻌﺎﻨﻲ ﺍﻟﺨﻔﻴﺔ ﺍﻟﺠﻠﻴﻠﺔ‬

‫ﻼ ﻋﻅﻴﻤﹰﺎ ؛ ﻭﻟﺫﻟﻙ‬ ‫ﻭﺇﻅﻬﺎﺭ ﺍﻷﻓﻜﺎﺭ ﺍﻟﻤﺒﺘﻜﺭﺓ ﺍﻟﺠﺩﻴﺩﺓ ﻭﻴﻤﻴﻠﻭﻥ ﺇﻟﻰ ﺍﻟﺘﺠﺭﻴﺩ ﻭﺍﻟﺘﺩﻗﻴﻕ ﻤﻴ ﹰ‬

‫ﻴﻘﻭل ﺍﻵﻤﺩﻱ ﻋﻥ ﺃﺒﻲ ﺘﻤﺎﻡ – ﺃﺤﺩ ﺃﻜﺎﺒﺭ ﺸﻌﺭﺍﺀ ﻫﺫﺍ ﺍﻟﻌﺼﺭ – ﻓﻲ ﻓﺎﺘﺤﺔ ﻜﺘﺎﺒﻪ‬

‫ﺍﻟﻤﻭﺍﺯﻨﺔ‪ " :‬ﺇﻥ ﺸﻌﺭﻩ ﺇﻨﻤﺎ ﻴﻌﺠﺏ ﺃﺼﺤﺎﺏ ﺍﻟﻔﻠﺴﻔﺔ " ﻓﻠﻘﺩ ﺠﺎﺭﻯ ﺍﻟﻔﻼﺴﻔﺔ ﻭﺍﻟﻤﺘﻜﻠﻤﻴﻥ‬ ‫ﻭﺴﺎﻴﺭﻫﻡ ﻓﻲ ﺍﺼﻁﻼﺤﺎﺘﻬﻡ ﻭﻋﺒﺎﺭﺍﺘﻬﻡ؛ ﻭﻤﺎل ﺇﻟﻰ ﺍﻟﺘﺠﺭﻴﺩ ﻜﻤﺎ ﻴﻤﻴﻠﻭﻥ ‪ ،‬ﻭﺠﻨﺢ ﻨﺤﻭ‬

‫ﺍﻟﻤﻌﺎﻨﻲ ﻜﻤﺎ ﻴﺠﻨﺤﻭﻥ ‪ ،‬ﻭﻻﻫﺘﻤﺎﻤﻪ ﺒﺎﻷﻓﻜﺎﺭ ﻭﺍﻟﻤﻌﺎﻨﻲ ﻭﺘﺩﻗﻴﻘﻪ ﻓﻴﻬﺎ ﻓﻼ ﻏﺭﻭ ﺃﻥ ﻴﻘﺎل‬

‫ﻓﻴﻪ ﻭﻓﻲ ﺍﻟﻤﺘﻨﺒﻲ ﺘﻠﻙ ﺍﻟﻘﻭﻟﺔ ﺍﻟﺸﻬﻴﺭﺓ‪ " :‬ﺃﺒﻭ ﺘﻤﺎﻡ ﻭﺍﻟﻤﺘﻨﺒﻲ ﺤﻜﻴﻤﺎﻥ ﻭﺇﻨﻤﺎ ﺍﻟﺸﺎﻋﺭ‬

‫ﻨﻅﺭﻴﺔ ﺍﻟﺼﺭﻓﺔ ‪ ،‬ﺃﺼﻭﻟﻬﺎ ﻭﺃﺒﻌﺎﺩﻫﺎ‬

‫ﺃ‪ .‬ﺠﻤﺎل ﺍﻟﺩﻴﻥ ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺸﺭﻴﻑ‬

‫ﺍﻟﺒﺤﺘﺭﻱ " ﻭﻟﻴﺱ ﺍﻟﺤﻜﻤﺔ ﻫﺎﻫﻨﺎ ﻏﻴﺭ ﺍﻷﻓﻜﺎﺭ ﺩﻭﻥ ﺍﻷﺴﻠﻭﺏ ؛ ﺃﻤﺎ ﺍﻟﺒﺤﺘﺭﻱ ﻓﻘﺩ ﻨﺴﺞ‬ ‫ﻋﻠﻰ ﺍﻟﻤﻨﻭﺍل ﺍﻟﻘﺩﻴﻡ ؛ ﻭﺍﻫﺘﻡ ﺒﺎﻷﺴﻠﻭﺏ ﻭﺠﻤﺎل ﺍﻟﺼﻴﺎﻏﺔ ‪ .‬ﻭﻤﻥ ﻤﻴل ﺃﺒﻰ ﺘﻤﺎﻡ ﺇﻟﻰ‬

‫ﺍﺼﻁﻼﺤﺎﺕ ﺍﻟﻔﻼﺴﻔﺔ ﻭﺘﻭﻟﻴﺔ ﻭﺠﻬﻪ ﺸﻁﺭ ﻋﺒﺎﺭﺍﺘﻬﻡ – ﺍﺴﺘﺨﺩﺍﻤﻪ ﻟﻠﻔﻅ )ﺍﻟﻼﺸﻴﺌﻴﺔ(‬

‫ﺍﻟﺘﻲ ﺘﺩل ﻋﻨﺩﻫﻡ ﻋﻠﻰ ﺍﻟﻌﺩﻡ ؛ ﻭﺫﻟﻙ ﻓﻲ ﻨﺤﻭ ﻗﻭﻟﻪ ‪.(1) :‬‬ ‫ﻫﺏ ﻤﻥ ﻟﻪ ﺸﺊ ﻴﺭﻴﺩ ﺤﺠﺎﺒﻪ‬

‫ﻤﺎ ﺒﺎل ﻻ ﺸﺊ ﻋﻠﻴﻪ ﺤﺠﺎﺏ‬

‫ﻭﻟﻤﺎ ﻜﺎﻥ ﺃﺒﻭ ﺘﻤﺎﻡ ﻤﻐﺭﻤ ﹰﺎ ﺒﺎﻷﻓﻜﺎﺭ ﺤﺭﻴﺼﹰﺎ ﻋﻠﻰ ﺍﻟﻤﻌﺎﻨﻲ ﻓﺈﻨﻪ ﻜﺎﻥ ﻻ ﻴﺒﺎﻟﻲ‬

‫ﺃﺤﻴﺎﻨﹰﺎ ﻓﻲ ﺃﻱ ﺜﻭﺏ ﺨﺭﺠﺕ ﻭﻓﻲ ﺃﻱ ﺃﺴﻠﻭﺏ ﻅﻬﺭﺕ ؛ ﻴﻘﻭل ‪.(2):‬‬ ‫ﻻ ﻴﻁﻤﻊ ﺍﻟﻤﺭﺀ ﺃﻥ ﻴﺠﺘﺎﺏ ﻟﺠﺘﻪ‬

‫ﻭﻤﻥ ﺃﻗﺒﺢ ﺃﺒﻴﺎﺘﻪ ‪.(3) :‬‬

‫ﺇﺫﺍ ﺍﻟﻐﻴﺙ ﻏﺎﺩﻯ ﻨﺴﺠﻪ ﺨﻠﺕ ﺃﻨﻪ‬

‫ﺒﺎﻟﻘﻭل ﻤﺎ ﻟﻡ ﻴﻜﻥ ﺠﺴﺭﹰﺍ ﻟﻪ ﺍﻟﻌﻤل‬

‫ﺨﻠﺕ ﺤﻘﺏ ﺤﺭﺱ ﻟﻪ ﻭﻫﻭ ﺤﺎﺌﻙ‬

‫ﻭﻟﻤﺎ ﻜﺎﻥ ﺍﻻﻫﺘﻤﺎﻡ ﺒﺎﻟﻤﻌﺎﻨﻲ ﻭﺍﻟﻤﻴل ﺇﻟﻰ ﺍﻷﻓﻜﺎﺭ ﺴﻤﺔ ﻤﻬﻴﻤﻨﺔ ﻓﻘﺩ ﻀﺎﻕ‬

‫ﺍﻟﺒﺤﺘﺭﻱ ﺒﻬﺫﻩ ﺍﻟﻁﺭﻴﻘﺔ ﺍﻟﻤﻨﻁﻘﻴﺔ ﺍﻟﻤﺴﺘﺤﺩﺜﺔ ﻭﺸﻜﺎ ﻤﻨﻬﺎ ﻤﺭ ﺍﻟﺸﻜﻭﻯ ؛ ﻭﺫﻟﻙ ﻓﻲ ﻗﻭﻟﻪ‪:‬‬ ‫ﻜﻠﻔﺘﻤﻭﻨﺎ ﺤﺩﻭﺩ ﻤﻨﻁﻘـــﻜﻡ‬

‫ﻟﻡ ﻴﻜﻥ ﺫﻭ ﺍﻟﻘﺭﻭﺡ ﻴﻠﻬﺞ‬

‫ﻭﺍﻟﺸﻌﺭ ﻟﻤﺢ ﺘﻜﻔﻰ ﺇﺸﺎﺭﺘﻪ‬

‫ﻭﺍﻟﺸﻌﺭ ﻴﻐﻨﻰ ﻋﻥ ﺼﺩﻗﻪ ﻜﺫﺒﻪ‬

‫ﺒﺎﻟﻤﻨﻁﻕ ﻤﺎ ﻨﻭﻋﻪ ﻭﻤﺎ ﺴﺒﺒــــﻪ‬

‫ﻭﻟﻴﺱ ﻴﺎﻟﻬﺯﺭ ﻁﻭﻟﺕ ﺨﻁــــﺒﻪ‬

‫ﻭﻤﺎ ﻜﺎﻥ ﺃﺒﻭ ﺘﻤﺎﻡ ﻫﻭ ﺍﻟﺸﺎﻋﺭ ﺍﻟﻭﺤﻴﺩ ﺍﻟﺫﻱ ﻨﺤﻰ ﻫﺫﺍ ﺍﻟﻤﻨﺤﻰ ﻭﺇﻨﻤﺎ ﻜﺎﻥ ﺫﻟﻙ‬

‫ﺴﻤﺔ ﻤﻤﻴﺯﺓ ﻟﻤﻌﻅﻡ ﺸﻌﺭﺍﺀ ﻫﺫﺍ ﺍﻟﻌﺼﺭ ﺍﻟﺫﻴﻥ ﺍﺴﺘﻬﻭﺘﻬﻡ ﻫﺫﻩ ﺍﻟﻁﺭﻴﻘﺔ ﺍﻟﻤﺴﺘﺤﺩﺜﺔ ‪ ،‬ﻓﻠﻘﺩ‬ ‫ﻜﺎﻥ ﺃﺒﻭ ﻨﻭﺍﺱ ﻴﺴﺘﺨﺩﻡ ﻜﺜﻴﺭﹰﺍ ﻤﻥ ﺍﺼﻁﻼﺤﺎﺕ ﺍﻟﻔﻼﺴﻔﺔ ﻭﺍﻟﻤﺘﻜﻠﻤﻴﻥ ‪ ،‬ﻭﻤﻥ ﺫﻟﻙ ﻋﻠﻰ‬

‫ﺴﺒﻴل ﺍﻟﻤﺜﺎل ﻻ ﺍﻟﺤﺼﺭ ﺍﺴﺘﺨﺩﺍﻤﻪ ﻟﻔﻜﺭﺓ )ﺍﻟﺠﺯﺀ ﺍﻟﺫﻱ ﻻ ﻴﺘﺠﺯﺃ( ﺍﻟﺘﻲ ﻜﺎﻥ ﻴﻨﻜﺭﻫﺎ‬

‫ﺍﻟﻨﹼﻅﺎﻡ ‪ ،‬ﻴﻘﻭل)‪.(1‬‬ ‫)‪(1‬‬

‫ﺸﻭﻗﻲ ﻀﻴﻑ ‪ :‬ﺘﺎﺭﻴﺦ ﺍﻷﺩﺏ ﺍﻟﻌﺭﺒﻲ )ﺍﻟﻌﺼﺭ ﺍﻟﻌﺒﺎﺴﻲ ﺍﻷﻭل ( ‪ ،‬ﻁ‪/‬ﺩﺍﺭ ﺍﻟﻤﻌﺎﺭﻑ ‪ ،‬ﺹ ‪.157‬‬

‫)‪( (2‬‬

‫ﺍﻨﻅﺭ ﻋﺒﺩ ﺍﻟﻘﺎﻫﺭ ﺍﻟﺠﺭﺠﺎﻨﻲ ‪ :‬ﺩﻻﺌل ﺍﻹﻋﺠﺎﺯ‪.‬ﻁ‪ 3/‬ﻤﻜﺘﺒﺔ ‪ ،‬ﺍﻟﺨﺎﻨﺤﻲ ﻟﻠﻁﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺭ ‪1992‬ﻡ‬

‫‪ ،‬ﺹ ‪. 78‬‬

‫)‪(3‬‬ ‫)‪(1‬‬

‫ﻨﻔﺱ ﺍﻟﻤﺼﺩﺭ ‪ ،‬ﺹ ‪.553‬‬ ‫ﺘﺎﺭﻴﺦ ﺍﻷﺩﺏ ﺍﻟﻌﺭﺒﻲ ‪) :‬ﺍﻟﻌﺼﺭ ﺍﻟﻌﺒﺎﺴﻲ ﺍﻷﻭل( ‪ ،‬ﺹ ‪.55‬‬

‫ﺘﻔﻜ ﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪2001، (2‬ﻡ ‪1422/‬ﻫـ‬ ‫ﻴﺎ ﻋﺎﻗﺩ ﺍﻟﻘﻠﺏ ﻋﻨﻲ‬

‫ﻼ‬ ‫ﺘﺭﻜﺕ ﻤﻨﻲ ﻗﻠﻴـــ ﹰ‬

‫ﻴﻜﺎﺩ ﻻ ﻴﺘﺠــــــﺯﺃ‬

‫ﺍﻟﻭﺤﻲ ﻭﻋﻠﻭﻤﻪ‬

‫ﻫﻼ ﺘﺫﻜﺭﺕ ﺤـــــــﻼ‬

‫ﻤﻥ ﺍﻟﻘﻠﻴل ﺃﻗـــــــــﻼ‬ ‫ﺃﻗل ﻓﻲ ﺍﻟﻠﻔــﻅ ﻤﻥ ﻻ‬

‫ﻥ ﺍﻟﻨﹼﻅﺎﻡ ﻋﻨﺩﻤﺎ ﺴﻤﻊ ﻫﺫﻩ ﺍﻷﺒﻴﺎﺕ ﻗﺎل ﻟﻪ‪ " :‬ﺃﻨﺕ ﺃﺸﻌﺭ ﺍﻟﻨﺎﺱ ﻓﻲ ﻫﺫﺍ‬ ‫ﻭﻴﻘﺎل ﺃ ّ‬

‫ﺍﻟﻤﻌﻨﻰ ‪ ،‬ﻭﺍﻟﺠﺯﺀ ﺍﻟﺫﻱ ﻻ ﻴﺘﺠﺯﺃ ﻤﻨﺫ ﺩﻫﺭﻨﺎ ﺍﻷﻭل ﻨﺨﻭﺽ ﻓﻴﻪ ﻤﺎ ﺨﺭﺝ ﻟﻨﺎ ﻓﻴﻪ ﻤﻥ‬ ‫ﺍﻟﻘﻭل ﻤﺎ ﺠﻤﻌﺕ ﺃﻨﺕ ﻓﻲ ﺒﻴﺕ ﻭﺍﺤﺩ" )‪.(2‬‬

‫ﻭﻤﻥ ﺃﺸﻌﺎﺭ ﺃﺒﻲ ﻨﻭﺍﺱ ﺍﻟﺘﻲ ﺃﺩﺨل ﻓﻴﻬﺎ ﺃﻓﻜﺎﺭ ﺍﻟﻨﹼﻅﺎﻡ ﻗﻭﻟﻪ ﺍﻟﺫﻱ ﻴﺫﻜﺭ ﻓﻴﻪ ﻤﺴﺄﻟﺔ‬

‫ﺍﻟﻜﻤﻭﻥ )‪:(3‬‬

‫ﻜﻤﻥ ﺍﻟﺸﻨﺂﻥ ﻓﻴﻪ ﻟﻨﺎ‬

‫ﻜﻜﻤﻭﻥ ﺍﻟﻨﺎﺭ ﻓﻲ ﺤﺠﺭﻩ‬

‫ﻭﻤﺎ ﻜﺎﻥ ﻟﻨﺎ ﻓﻲ ﻫﺫﺍ ﺍﻟﻤﻀﻤﺎﺭ ﺃﻥ ﻨﺴﺘﻌﺭﺽ ﺍﻟﺸﻌﺭﺍﺀ ﺍﻟﺫﻴﻥ ﻋﺎﺼﺭﻭﺍ ﺍﻟﻨﹼﻅﺎﻡ‬

‫ﻭﻨﻀﺭﺏ ﺍﻟﺫﻜﺭ ﺼﻔﺤﹰﺎ ﻋﻥ ﺍﻟﻨﹼﻅﺎﻡ ﻨﻔﺴﻪ ﺇﺫﺍ ﻋﻠﻤﻨﺎ ﺸﺎﻋﺭﻴﺘﻪ ‪ ،‬ﻭﻫﻭ ﺒﻴﺕ ﺍﻟﻘﺼﻴﺩ‬

‫ﻭﻤﺭﺒﻁ ﺍﻟﻔﺭﺱ ﻓﻲ ﻫﺫﺍ ﺍﻟﻤﻀﻤﺎﺭ ﺍﻟﺫﻱ ﻨﺤﺎﻭل ﺘﻠﻤﺱ ﺨﺼﺎﺌﺼﻪ ﻭﻤﻤﻴﺯﺍﺘﻪ ‪ ،‬ﺇﺫ ﻜﺎﻥ‬

‫ﺸﺎﻋﺭﹰﺍ ﻗﺩ ﺃﺜﺭﺕ ﻫﺫﻩ ﺍﻟﺒﻴﺌﺔ ﺍﻟﻔﻠﺴﻔﻴﺔ ﺍﻟﻜﻼﻤﻴﺔ ﻓﻴﻪ ﺃﻴﻤﺎ ﺘﺄﺜﻴﺭ ‪ ،‬ﺒل ﻜﺎﻥ – ﺒﻼ ﺭﻴﺏ –‬

‫ﺃﻜﺜﺭ ﺘﺄﺜﺭﹰﺍ ﻤﻥ ﻏﻴﺭﻩ ﻭﺫﻟﻙ ﻷﻨﻪ ﻜﺎﻥ ﻓﻴﻠﺴﻭﻓﹰﺎ ﻤﺘﻜﻠﻤﹰﺎ ﺃﻜﺜﺭ ﻤﻨﻪ ﺸﺎﻋﺭﹰﺍ ﻭﺃﺩﻴﺒﹰﺎ ‪ ،‬ﻭﻗﺩ‬ ‫ﻏﺎﺹ ﺒﺸﻌﺭﻩ ﻏﻭﺼﹰﺎ ﻓﻲ ﺍﻷﻓﻜﺎﺭ ﻭﺍﻟﻤﻌﺎﻨﻲ ﺤﺘﻰ ﻭﺼل ﺤ ّﺩﹰﺍ ﺒﻌﻴﺩﹰﺍ ﻓﻲ ﺍﻟﺘﺠﺭﻴﺩ ‪،‬‬

‫ﻴﻘﻭل‪:‬‬

‫ﺘﻭﻫﻤﻪ ﻁﺭﻑ ﻓﺂﻟﻡ ﺨـــﺩﻩ‬

‫ﻓﺼﺎﺭ ﻤﻜﺎﻥ ﺍﻟﻭﻫﻡ ﻓﻲ ﻨﻅﺭﻱ ﺃﺜﺭ‬

‫ﻴﻤﺭ ﻓﻤﻥ ﻟﻴﻥ ﻭﺤﺴﻥ ﺘﻌﻁﻑ‬

‫ﻴﻘﺎل ﺒﻪ ﺴـﻜﺭ ﻭﻟﻴﺱ ﺒﻪ ﺴـــﻜﺭ‬

‫ﻭﻤﺭ ﺒﻘﻠﺒﻲ ﺨﺎﻁﺭﹰﺍ ﻓﺠﺭﺤﺘﻪ‬

‫ﻭﻟﻡ ﺃﺭ ﺠﺴـــﻤﹰﺎ ﻗﻁ ﻴﺠﺭﺤﻪ ﺍﻟﻔﻜﺭ‬

‫ﻭﺭﻏﻡ ﺃﻥ ﺒﺸﺭﹰﺍ ﺒﻥ ﺍﻟﻤﻌﺘﻤﺭ ﻓﻲ ﻫﺫﺍ ﺍﻟﻌﺼﺭ ﻗﺩ ﺤﺎﻭل ﺍﻟﻤﻭﺍﺯﻨﺔ ﺒﻴﻥ ﺍﻷﻓﻜﺎﺭ‬

‫ﻭﺍﻷﺴﻠﻭﺏ ﻨﻭﻋﹰﺎ ﻤﺎ ﻓﻲ ﺼﺤﻴﻔﺘﻪ ﺍﻟﺘﻲ ﺃﻭﺭﺩﻫﺎ ﺍﻟﺠﺎﺤﻅ ؛ ﺇﻻ ﺃﻨﻪ ﻗﺩ ﺫﻫﺏ ﺇﻟﻰ ﺃﻥ‬

‫ﺍﻟﺒﻼﻏﺔ ﺍﻟﺘﺎﻤﺔ ﻫﻲ ﺇﻴﺼﺎل ﺃﻓﻜﺎﺭ ﺍﻟﺨﺎﺼﺔ ﺇﻟﻰ ﺍﻟﻌﺎﻤﺔ ﺩﻭﻥ ﺍﻷﺴﻠﻭﺏ ‪ ،‬ﺇﻻ ﺃﻥ ﺫﻟﻙ ﻜﺎﻥ‬ ‫)‪(2‬‬ ‫)‪(3‬‬

‫ﺍﻟﻤﺼﺩﺭ ﺍﻟﺴﺎﺒﻕ‪.‬‬ ‫ﺍﻟﻤﺼﺩﺭ ﺍﻟﺴﺎﺒﻕ‪.‬‬

‫ﺃ‪ .‬ﺠﻤﺎل ﺍﻟﺩﻴﻥ ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺸﺭﻴﻑ‬

‫ﻨﻅﺭﻴﺔ ﺍﻟﺼﺭﻓﺔ ‪ ،‬ﺃﺼﻭﻟﻬﺎ ﻭﺃﺒﻌﺎﺩﻫﺎ‬

‫ﻼ ﻭﺍﻀﺤ ﹰﺎ ﺇﻟﻰ ﺍﻟﻤﻌﺎﻨﻲ ؛ ﺇﺫ ﺃﻥ ﺘﻭﺼﻴل ﺃﻓﻜﺎﺭ ﺍﻟﺨﺎﺼﺔ – ﻭﻫﻲ ﺃﻓﻜﺎﺭ ﻋﺎﻟﻴﺔ‬ ‫ﻤﻴ ﹰ‬ ‫ﺍﻟﻤﺴﺘﻭﻯ ﺒﻼ ﺃﺩﻨﻰ ﺸﻙ – ﺒﺄﺴﻠﻭﺏ ﺍﻟﻌﺎﻤﺔ ‪.‬‬

‫ﺍﻟﻭﻀﻴﻊ – ﻟﻬﻭ ﺃﻤﺭ ﻓﻲ ﻏﺎﻴﺔ ﺍﻟﺨﻁﻭﺭﺓ ؛ ﻭﻴﺩل ﺩﻻﻟﺔ ﻻ ﺨﻔﺎﺀ ﻓﻴﻬﺎ ﻋﻠﻰ ﺫﻟﻙ‬

‫ﺍﻻﺘﺠﺎﻩ ؛ ﻭﻫﻭ ﺍﻻﻫﺘﻤﺎﻡ ﺒﺎﻷﻓﻜﺎﺭ ﺩﻭﻥ ﻭﻋﺎﺌﻬﺎ ‪.‬‬

‫ﺫﻟﻙ ﻤﺎ ﻜﺎﻥ ﻤﻥ ﺃﻤﺭ ﺍﻟﻔﻜﺭﺓ ﻭﺍﻟﻤﻀﻤﻭﻥ ﻓﻲ ﻫﺫﺍ ﺍﻟﻌﺼﺭ ‪ ،‬ﺃﻤﺎ ﻤﺎ ﻜﺎﻥ ﻤﻥ‬

‫ﺃﻤﺭ ﺍﻟﺸﻜل ﻭﺍﻟﺼﻴﺎﻏﺔ ﻭﺍﻷﺴﻠﻭﺏ ‪ ،‬ﻓﻘﺩ ﻤﺎل ﺸﻌﺭﺍﺀ ﻫﺫﺍ ﺍﻟﻌﺼﺭ ﺇﻟﻰ ﺍﻟﻤﺤﺴﻨﺎﺕ‬ ‫ﻭﺍﻟﺯﺨﺎﺭﻑ‬

‫ﺍﻟﺒﺩﻴﻌﺔ؛ ﻭﺃﻜﺜﺭﻭﺍ ﻤﻨﻬﺎ ﺃﻴﻤﺎ ﺇﻜﺜﺎﺭ ‪ ،‬ﺤﺘﻰ ﻜﺎﻨﺕ ﻫﺫﻩ ﺍﻷﻟﻭﺍﻥ ﺍﻟﺒﺩﻴﻌﻴﺔ‬

‫ﺴﻤﺔ ﺃﺩﺒﻴﺔ ﻭﺍﻀﺤﺔ ؛ ﻭﻤﻌﻴﺎﺭ ﺍﹰﻟﻠﺠﻭﺩﺓ ؛ ﻭﻤﻁﻤﻌﹰﺎ ﻻ ﻏﺎﻴﺔ ﻭﺭﺍﺀﻩ ﻓﻲ ﺍﻟﺸﻌﺭ ﻭﺍﻷﺩﺏ‬

‫‪ ،‬ﻭﻟﺫﻟﻙ ﺃﻀﺤﺕ ﺃﻤﺭﹰﺍ ﻤﻁﻠﻭﺒﹰﺎ ﻴﺒﻬﺭ ﺍﻟﺴﺎﻤﻌﻴﻥ ﻭﻓﻨ ﹰﺎ ﻤﺴﺘﺤﺩﺜﹰﺎ ﻴﺘﺫﻭﻗﻪ ﺍﻟﻤﺘﺄﺩﺒﻭﻥ ﻓﻲ‬ ‫ﻫﺫﺍ ﺍﻟﻌﺼﺭ ‪ ،‬ﻴﻘﻭل ﺃﺒﻭ ﺘﻤﺎﻡ)‪:(1‬‬

‫ﻴﻤﺩﻭﻥ ﻤﻥ ﺃﻴﺩ ﻋﻭﺍﺹ ﻋﻭﺍﺼﻡ‬

‫ﺘﺼﻭل ﺒﺄﺴﻴﺎﻑ ﻗﻭﺍﺽ ﻗﻭﺍ ﻀﺏ‬

‫ﺭﺃﻴﺘﻙ ﺘﻜﻭﻴﻨﻲ ﺒﻤﻴــﺴﻡ ﻤـﻨﺔ‬

‫ﻜﺄﻨﻙ ﻜﻨﺕ ﺍﻷﺼل ﻓﻲ ﻴﻭﻡ ﺘﻜﻭﻴﻨﻲ‬

‫ﻭﻟﻡ ﻴﺴﻠﻡ ﻤﻥ ﺫﻟﻙ ﺤﺘﻲ ﺍﻹﻤﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ؛ ﺤﻴﺙ ﻴﻘﻭل‬

‫ﻓﺩﻋﻨﻲ ﻤﻥ ﺍﻟﻤﻥ ﺍﻟﻭﺨﻴﻡ ﻓﻠﻘﻤﺔ‬

‫)‪(2‬‬

‫‪:‬‬

‫ﻤﻥ ﺍﻟﻌﻴﺵ ﺘﻜﻔﻴﻨﻲ ﺇﻟﻰ ﻴﻭﻡ ﺘﻜﻔﻴـﻨﻲ‬

‫ﺇﻨﻪ ﺫﻭﻕ ﺍﻟﻌﺼﺭ ﺍﻟﺫﻱ ﻻ ﻤﻨﺠﻰ ﻤﻨﻪ ﻭﻻ ﻤﻬﺭﺏ ‪ ،‬ﺫﻭﻕ ﺠﺩﻴﺩ ﻗﺎﻤﺕ ﺒﺴﺒﺒﻪ‬

‫ﺍﻟﻤﻌﺭﻜﺔ ﺍﻟﺸﻬﻴﺭﺓ ﻓﻲ ﺍﻷﺩﺏ ﺒﻴﻥ ﺃﻨﺼﺎﺭ ﺍﻟﻘﺩﻴﻡ ﻭﺍﻟﺤﺩﻴﺙ ‪ ،‬ﻭ ﻜﺎﻥ ﺃﻨﺼﺎﺭ ﺍﻟﻘﺩﻴﻡ‬

‫ﺁﻨﺫﺍﻙ ﻴﻔﻀﻠﻭﻥ ﺫﻟﻙ ﺍﻟﻨﻭﻉ ﺍﻟﺫﻱ ﻴﺄﺘﻲ ﻋﻠﻰ ﺍﻟﺴﺠﻴﺔ ؛ ﺒﻼ ﺘﻜﻠﻑ ﻭﻻﺼﻨﻌﺔ ﻭﻻ‬

‫ﺘﻌﻘﻴﺩ ‪ ،‬ﺃﻤﺎ ﺍﻟﻤﺤﺩﺜﻭﻥ ﻓﻘﺩ ﺭﺃﻭﺍ ﻏﻴﺭ ﻤﺎ ﻴﺭﻯ ﺃﻨﺼﺎﺭ ﺍﻟﻘﺩﻴﻡ ؛ ﻓﻤﺎﻟﻭﺍ ﺇﻟﻰ ﺍﻟﺒﺩﻴﻊ ؛‬ ‫ﻭﺃﻜﺜﺭﻭﺍ ﻤﻨﻪ ؛ ﻭﺯﺨﺭﻓﻭﺍ‬

‫ﺃﺸﻌﺎﺭﻫﻡ‬

‫ﺒﻤﺎ‬

‫ﺍﺴﺘﻁﺎﻋﻭﺍ‬

‫ﺍﻟﺼﻨﺎﻋﺔ ﻗﺩ ﻤﻴﺯﺘﻬﻡ ﻋﻥ ﻤﻥ ﺴﺒﻘﻬﻡ ؛ ﻭﺴﻤﺕ ﺒﺈﺸﻌﺎﺭﻫﻡ‬

‫ﻤﻨﻪ ‪ ،‬ﻭﺯﻋﻤﻭﺍ ﺃﻥ ﻫﺫﻩ‬ ‫ﺇﻟﻰ ﻤﺭﺘﺒﺔ ﻟﻡ ﻴﺒﻠﻐﻬﺎ‬

‫ﺍﻷﻗﺩﻤﻭﻥ ؛ ﻭﻟﺫﻟﻙ ﺃﻟﻑ ﺍﻟﺨﻠﻴﻔﺔ ﺍﻟﻌﺒﺎﺴﻲ ﺍﺒﻥ ﺍﻟﻤﻌﺘﺯ ﻜﺘﺎﺒﻪ ) ﺍﻟﺒﺩﻴﻊ( ﺤﺘﻰ ﻴﺜﺒﺕ‬

‫ﻭﺠﻭﺩ ﻫﺫﻩ ﺍﻟﻭﺠﻭﻩ ﺍﻟﺒﺩﻴﻌﺔ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﻭﺍﻟﺤﺩﻴﺙ ﻭﺃﺸﻌﺎﺭ ﺍﻟﺠﺎﻫﻠﻴﻴﻥ ‪ ،‬ﻭﺇﻨﻤﺎ ﺃﻜﺜﺭ‬

‫)‪(1‬‬ ‫)‪(2‬‬

‫ﺍﻟﺒﺎﻗﻼﻨﻲ‪:‬ﺇﻋﺠﺎﺯ ﺍﻟﻘﺭﺍﻥ ‪:‬ﺘﺤﻘﻴﻕ ﻤﺤﻤﺩ ﻋﺒﺩﺍﻟﻤﻨﻌﻡ ﺨﻔﺎﺠﺔ ‪ ،‬ﻁ‪ ، 1/‬ﺩﺍﺭ ﺍﻟﺠﻴل‪1991‬ﻡ‪.‬‬ ‫ﺩﻴﻭﺍﻥ ﺍﻷﻤﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ ‪ ،‬ﺘﺤﻘﻴﻕ ﺃﻤﻴل ﺒﺩﻴﻊ ﺒﻌﻘﻭﺏ ‪ ،‬ﻁ ‪ /‬ﺍﻷﻭﻟﻰ ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺭﺒﻲ ‪1991‬ﻡ ‪،‬‬

‫ﺹ ‪.146‬‬

‫ﺘﻔﻜ ﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪2001، (2‬ﻡ ‪1422/‬ﻫـ‬

‫ﺍﻟﻭﺤﻲ ﻭﻋﻠﻭﻤﻪ‬

‫ﻤﻨﻬﺎ ﺍﻟﻤﺤﺩﺜﻭﻥ ﺃﻴﻤﺎ ﺇﻜﺜﺎﺭ ﻓﺤﺴﺏ ‪ ،‬ﻓﺄﺤﺴﻨﻭﺍ ﻓﻲ ﺒﻌﺽ ﻭﺃﺴﺎﺀﻭﺍ ﻓﻲ ﺒﻌﺽ ‪ ،‬ﻭ ﺘﻠﻙ‬ ‫ﺜﻤﺭﺓ ﺍﻹﺴﺭﺍﻑ ﻭﻋﻘﺒﻰ ﺍﻹﻓﺭﺍﻁ ‪.‬‬

‫ﻭﻻ ﺸﻙ ﺃﻥ ﻫﺫﻩ ﺍﻷﻟﻭﺍﻥ ﺍﻟﺒﺩﻴﻌﺔ ﻏﻴﺭ ﻤﺴﺘﺤﺒﺔ ﺃﺒﺩﺍﹰ؛ ﺇﻻ ﺇﺫﺍ ﻜﺎﻨﺕ ﻭﺍﻓﻴﺔ‬

‫ﺒﺤﻤل ﺍﻟﻤﻌﺎﻨﻲ ﻭﺍﻷﻓﻜﺎﺭ ‪ ،‬ﻭﻜﺎﻥ ﻤﻭﻗﻌﻬﺎ ﻓﻲ ﺍﻟﻌﻘل ﺤﻤﻴﺩﹰﺍ ‪ ،‬ﺃﻤﺎ ﺍﻹﻜﺜﺎﺭ ﻤﻨﻬﺎ ﻻ‬

‫ﻟﺸﻲﺀ ﻏﻴﺭ ﺯﺨﺭﻓﺔ ﺍﻟﻜﻼﻡ ﻭﺘﻨﻤﻴﻘﻪ ‪ ،‬ﻓﺈﻥ ﺫﻟﻙ ﻤﻤﺎ ﻴﻀﻌﻑ ﺍﻟﻜﻼﻡ ﻭﻴﺸﻭﻩ ﻨﺴﺠﻪ ‪.‬‬

‫ﻭﻻﺸﻙ ﺃﻥ ﺍﻷﺠﻨﺎﺱ ﺍﻷﺩﺒﻴﺔ ﺫﺍﺕ ﺍﻷﻟﻭﺍﻥ ﺍﻟﺒﺩﻴﻌﻴﺔ ﺍﻟﻤﺘﻜﺎﺜﺭﺓ ‪ -‬ﺍﻟﺘﻲ ﻫﻲ‬

‫ﺃﺸﺒﻪ ﻤﺎ ﺘﻜﻭﻥ ﺒﺎﻟﻌﺎﺏ ﺍﻟﺤﻭﺍﺓ –ﻟﻴﺴﺕ ﺒﺠﺎﺭﻴﺔ ﻋﻠﻰ ﺍﻟﻨﻤﻁ ﺍﻟﺫﻱ ﻋﻠﻴﻪ ﺍﻟﻘﺭﺁﻥ‬

‫ﺍﻟﻌﻅﻴﻡ ﻭﻻ ﺍﻟﺤﺩﻴﺙ ﺍﻟﺸﺭﻴﻑ ﻭﻻ ﺃﻤﺜﺎل ﺍﻟﻌﺭﺏ ﺍﻟﺭﻓﻴﻌﺔ ‪ ،‬ﻭ ﺃﺸﻌﺎﺭﻫﻡ ﺍﻟﺭﺍﺌﻌﺔ ‪،‬‬

‫ﻭﻟﻜﻨﻬﺎ ﻟﻤﺎ ﻜﺎﻨﺕ ﻤﻌﻴﺎﺭﹰﺍ ﻋﻠﻴﻪ ﻴﻘﺎﺱ ؛ ﻭﻤﻴﺯﺍﻨﹰﺎ ﺒﻪ ﻴﻨﻘﺩ ﺍﻷﺩﺏ ؛ ﻭﺴﻤﺔ ﺒﻬﺎ ﻴﺴﺘﺤﺴﻥ‬

‫ﺍﻟﺸﻌﺭ ﻭﺍﻷﺩﺏ ﻭﺴﺎﺌﺭ ﺃﺼﻨﺎﻑ ﺍﻟﻜﻼﻡ ﻓﻘﺩ ﺫﻫﺏ ﻗﻭﻡ ﺇﻟﻰ ‪ ":‬ﺃﻥ ﻤﻥ ﻗﺩﺭ ﻋﻠﻰ ﺠﻤﻴﻊ‬

‫ﻫﺫﻩ ﺍﻟﻭﺠﻭﻩ ﺍﻟﺒﺩﻴﻌﺔ ﻭﺘﻭﺠﻪ ﻤﻥ ﻫﺫﻩ ﺍﻟﻁﺭﻕ ﺍﻟﻌﺠﻴﺒﺔ ﻜﺎﻥ ﻋﻠﻰ ﻤﺜل ﻨﻅﻡ ﺍﻟﻘﺭﺁﻥ‬

‫ﻗﺎﺩﺭﹰﺍ "‬

‫)‪(1‬‬

‫‪ ،‬ﻭﺫﻟﻙ ﻵﻥ ﺍﻟﻌﺭﺏ ﺍﻟﺫﻴﻥ ﺘﺤﺩﺍﻫﻡ ﺍﻟﻘﺭﺁﻥ ﻜﺎﻨﻭﺍ ﻻ ﻴﻌﺭﻓﻭﻥ ﻫﺫﻩ‬

‫ﺍﻟﺠﻤﺎﻟﻴﺎﺕ ﺍﻟﺒﺩﻴﻌﺔ ‪ ،‬ﻜﺄﻨﻤﺎ ﻜﺎﻥ ﺍﻟﺘﺤﺩﻱ ﺒﻬﺎ ؛ ﻭﻟﺫﻟﻙ ﻅﻬﺭ ﻤﻥ ﻴﻘﻭل ﺇﻥ ﺃﻭﻟﺌﻙ‬

‫ﺍﻟﻌﺭﺏ ﻟﻡ ﻴﻜﻭﻨﻭﺍ ﺒﻘﺎﺩﺭﻴﻥ ﻋﻠﻰ ﺍﻵﺘﻴﺎﻥ ﺒﻤﺜل ﺍﻟﻘﺭﺁﻥ ‪ ،‬ﺃﻤﺎ ﺍﻟﻤﺤﺩﺜﻭﻥ ﻓﺈﻨﻬﻡ ﻴﺴﺘﻁﻴﻌﻭﻥ‬

‫ﻼ ﻓﻲ ﻜﺘﺎﺏ"‬ ‫ﺍﻹﺘﻴﺎﻥ ﺒﻤﺜﻠﻪ ﻭﺒﻤﺎ ﻫﻭ ﺃﺤﺴﻥ ﻤﻨﻪ ‪ ،‬ﻭﻟﺫﻟﻙ ﻋﻘﺩ ﺍﻟﻘﺎﻀﻲ ﺍﻟﺒﺎﻗﻼﻨﻰ ﻓﺼ ﹰ‬ ‫ﺇﻋﺠﺎﺯ ﺍﻟﻘﺭﺁﻥ " ﻟﻠﺭﺩ ﻋﻠﻰ ﺃﻤﺜﺎل ﺃﻭﻟﺌﻙ ‪ ،‬ﻭﺴﻴﺄﺘﻲ ﺫﻟﻙ ﻓﻲ ﻤﻭﻀﻌﻪ‪.‬‬

‫‪ (5‬ﻋﻠﻡ ﺍﻟﺘﻔﺴﻴﺭ ‪:‬‬

‫ﻥ ﺍﻟﻤﻔﺴﺭﻴﻥ ﻓﻲ ﻋﻬﺩﻩ ﻗﺩ ﻤﺎﻟﻭﺍ ﺇﻟﻰ ﺍﻟﻐﺭﺍﺒﺔ ‪،‬‬ ‫ﻴﺒﺩﻭ ﻤﻥ ﺤﺩﻴﺙ ﺍﻟﻨﻅﺎﻡ ﺃ ّ‬

‫ﻭﻓﺴﺭﻭﺍ ﺍﻟﻤﻔﺭﺩﺍﺕ ﻤﻨﻌﺯﻟﺔ ﻋﻥ ﺍﻟﺴﻴﺎﻕ ‪ ،‬ﻭﻤﻨﺴﻠﺨﺔ ﻋﻥ ﺍﻟﻨﻅﻡ ‪ ،‬ﻏﻴﺭ ﻤﻘﻴﺩﻴﻥ ﺒﺎﻟﺴﻴﺎﻕ‬

‫ﺍﻟﻜﻠﻲ ﺍﻟﺫﻱ ﻴﻀﺒﻁ ﺍﻟﻤﻌﺎﻨﻲ ﻭﻴﺤﺩﺩﻫﺎ ‪ ،‬ﻭﻟﺫﻟﻙ ﻜﺎﻥ ﺍﻟﻨﻅﺎﻡ ﻻ ﻴﺜﻕ ﺒﺘﻔﺴﻴﺭﻫﻡ ‪ ،‬ﻴﻘﻭل "‬

‫ﻥ‬ ‫ﻓﻜﻴﻑ ﺍﺜﻕ ﺒﺘﻔﺴﻴﺭﻫﻡ ﻭﺍﺴﻜﻥ ﺇﻟﻰ ﺼﻭﺍﺒﻬﻡ ؛ ﻭﻗﺩ ﻗﺎﻟﻭﺍ ﻓﻲ ﻗﻭﻟﻪ ﻋﺯ ﻭﺠل‪  :‬ﺃ ّ‬ ‫ﺍﻟﻤﺴﺎﺠﺩ ﷲ ‪ ‬ﺴﻭﺭﺓ ﺍﻟﺠﻥ ‪ ، 18‬ﺇﻥ ﺍﷲ ﻋﺯ ﻭﺠل ﻟﻡ ﻴﻌﻥ ﺒﻬﺫﻩ ﺍﻟﻜﻠﻤﺔ ﻤﺴﺎﺠﺩﻨﺎ ﺍﻟﺘﻲ‬

‫ﻨﺼﻠﻲ ﻓﻴﻬﺎ؛ ﻭﺇﻨﻤﺎ ﻋﻨﻰ ﺍﻟﺠﺒﺎﻩ ﻭﻜل ﻤﺎ ﺴﺠﺩ ﺍﻟﻨﺎﺱ ﻋﻠﻴﻪ ؛ ﻤﻥ ﻴﺩ ؛ ﻭﺭﺠل ؛‬ ‫)‪(1‬‬

‫ﺍﻟﺒﺎﻗﻼﻨﻲ ﺇﻋﺠﺎﺯ ‪ ،‬ﺍﻟﻘﺭﺁﻥ‪ ،‬ﺹ‪.77‬‬

‫ﻨﻅﺭﻴﺔ ﺍﻟﺼﺭﻓﺔ ‪ ،‬ﺃﺼﻭﻟﻬﺎ ﻭﺃﺒﻌﺎﺩﻫﺎ‬ ‫ﻭﺠﺒﻬﺔ؛ ﻭﺃﻨﻑ ‪ .‬ﻭﻗﺎﻟﻭﺍ ﻓﻲ ﻗﻭﻟﻪ ‪:‬‬

‫ﺃ‪ .‬ﺠﻤﺎل ﺍﻟﺩﻴﻥ ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺸﺭﻴﻑ‬ ‫‪‬ﺃﻓﻼ ﻴﻨﻅﺭﻭﻥ ﺇﻟﻰ‬

‫ﺍﻹﺒل ﻜﻴﻑ ﺨﻠﻘﺕ ‪‬‬

‫"ﺍﻟﻐﺎﺸﻴﺔ ﺍﻵﻴﺔ‪" 17 :‬ﺇﻨﻪ ﻟﻴﺱ ﺍﻟﺠﻤﺎل ﻭﺍﻟﻨﻭﻕ ﻭ ﺇﻨﻤﺎ ﺍﻟﺴﺤﺎﺏ …‪ ..‬ﻭﻗﻭﻟﻬﻡ ﺇﻥ ﻤﻥ‬

‫ﺍﻟﺨﻁﺄ ﺍﻟﻭﺼل ﻓﻲ " ﺴﻠﺴﺒﻴﻼ" ﻤﻥ ﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ‪  :‬ﻋﻴﻨ ﹰﺎ ﻓﻴﻬﺎ ﺘﺴﻤﻰ ﺴﻠﺴﺒﻴﻼ ‪‬‬

‫ﺴﻭﺭﺓ ﺍﻹﻨﺴﺎﻥ ﺍﻵﻴﺔ ‪ ،18‬ﺒل ﻫﻲ ﻋﻨﺩﻫﻡ ﺴل ﺴﺒﻴﻼ ﺇﻟﻴﻬﺎ ﻴﺎ ﻤﺤﻤﺩ ! ﻓﺈﻥ ﻜﺎﻥ ﻜﻤﺎ‬

‫ﻗﺎﻟﻭﺍ ﻓﺄﻴﻥ ﻤﻌﻨﻰ )ﺘﺴﻤﻰ( ﻭ ﻋﻠﻰ ﺃﻱ ﺸﺊ ﻭﻗﻊ ﻗﻭﻟﻪ )ﺘﺴﻤﻰ ( ؟ﻭﺘﺴﻤﻰ ﻤﺎﺫﺍ ؟( )‪.(1‬‬

‫ﻭﻫﺫﺍ ﺍﻟﻤﻨﻬﺞ ﺍﻟﺫﻱ ﺭﻓﻀﻪ ﺍﻟﻨﻅﺎﻡ ﻋﻨﺩ ﺍﻟﻤﻔﺴﺭﻴﻥ ﻟﻤﺎ ﻴﻨﻜﺸﻑ ﻋﻨﻪ ﻤﻥ ﺃﻏﻼﻁ‬

‫ﻻ ﻴﻘﺒﻠﻬﺎ ﺍﻟﺫﻫﻥ ؛ ﻟﻭ ﺍﻟﺘﺯﻡ ﻫﻭ ﺒﻐﻴﺭﻩ ﻭﻨﻅﺭ ﻓﻲ ﺇﻋﺠﺎﺯ ﺍﻟﻘﺭﺁﻥ ؛ ﻟﺘﻜﺸﻔﺕ ﻟﻪ ﻋﻴﻭﺏ‬

‫ﻨﻅﺭﻴﺘﻪ ‪ ،‬ﻭﻟﻜﻔﺎﻩ ﺫﻟﻙ ﻫﺠﻭﻡ ﺍﻟﻌﻠﻤﺎﺀ ﻤﻥ ﺒﻌﺩﻩ ‪ ،‬ﻭﺴﻴﺄﺘﻲ ﺒﻴﺎﻥ ﺫﻟﻙ ‪ ،‬ﺃﻤﺎ ﻫﺫﺍ‬

‫ﺍﻟﻤﻨﻬﺞ ﺍﻟﺫﻱ ﺴﺎﺭ ﻋﻠﻴﻪ ﺍﻟﻤﻔﺴﺭﻭﻥ ﻓﻲ ﻋﺼﺭﻩ ﻓﺈﻥ ﺍﻟﺫﻱ ﺩﻓﻌﻬﻡ ﺇﻟﻴﻪ ﻓﻲ ﺭﺃﻱ‬ ‫ﺍﻟﻨﻅﺎﻡ ﻫﻭ ﺍﻟﻤﻴل ﺇﻟﻰ ﺍﻟﻐﺭﺍﺒﺔ ‪ ":‬ﻴﻘﻭل ﻻ ﺘﺴﺘﺭﺴﻠﻭﺍ ﺇﻟﻰ ﻜﺜﻴﺭ ﻤﻥ ﺍﻟﻤﻔﺴﺭﻴﻥ ‪،‬‬ ‫ﻭﺇﻥ ﻨﺼﺒﻭﺍ ﺃﻨﻔﺴﻬﻡ ﻟﻠﻌﺎﻤﺔ ‪ ،‬ﻭﺃﺠﺎﺒﻭﺍ ﻋﻥ ﻜل ﻤﺴﺄﻟﺔ ‪ ،‬ﻓﺈﻥ ﻜﺜﻴﺭﹰﺍ ﻤﻨﻬﻡ ﻴﻘﻭل‬

‫ﺒﻐﻴﺭ ﺭﻭﺍﻴﺔ ﻭﻋﻠﻰ ﻏﻴﺭ ﺃﺴﺎﺱ‪ ،‬ﻭﻜﻠﻤﺎ ﻜﺎﻥ ﺍﻟﻤﻔﺴﺭ ﺃﻏﺭﺏ‬

‫ﻓﻜﻴﻑ ﺃﺜﻕ ﺒﺘﻔﺴﻴﺭﻫﻡ ؟‬

‫)‪(2‬‬

‫ﻜﺎﻥ ﺃﺤﺏ ﺇﻟﻴﻬﻡ ‪-‬‬

‫ﻭﻗﺩ ﺫﻜﺭ ﺍﻟﻨﻅﺎﻡ ﻤﺠﻤﻭﻋﺔ ﻤﻥ ﺍﻟﻤﻔﺴﺭﻴﻥ‬

‫ﺍﻟﺫﻴﻥ‬

‫ﻴﺜﻕ‬

‫ﻓﻴﻬﻡ؛ ﻨﺤﻭ ﻋﻜﺭﻤﺔ ﻭﺍﻟﺴﺩﻯ ﻭﺍﻟﻜﻠﺒﻲ ﻭﺍﻟﻀﺤﺎﻙ ﻭﻤﻘﺎﺘل ﺒﻥ ﺴﻠﻴﻤﺎﻥ ﻭﺃﺒﻭ ﺒﻜﺭ‬

‫ﺍﻷﺼﻡ ‪.‬‬

‫ﻭﻟﻤﺎ ﻜﺎﻥ ﻤﻥ ﺸﺄﻥ ﺍﻟﻤﻔﺴﺭﻴﻥ‪ -‬ﺍﻟﺫﻱ ﻨﻌﻰ ﻋﻠﻴﻬﻡ ﺍﻟﻨﻅﺎﻡ ﻁﺭﻴﻘﺘﻬﻡ ﻓﻲ ﻋﺼﺭﻩ‬

‫‪ -‬ﻫﻲ ﻋﺯل ﺍﻟﻤﻔﺭﺩﺍﺕ ﺍﻟﻘﺭﺁﻨﻴﺔ ﻭﺘﻔﺴﻴﺭﻫﺎ ﻤﻨﺴﻠﺨﺔ ﻋﻥ ﺴﻴﺎﻗﻬﺎ ؛ ﻭﻤﻨﻘﻁﻌﺔ ﻋﻥ‬

‫ﻥ ﻫﺫﺍ ﺍﻟﻨﻅﺭ ﺍﻟﺠﺯﺌﻲ ﻟﻠﻤﻔﺭﺩﺍﺕ ﻻ ﻴﻤﻜﻥ ﺇﻁﻼﻗﹰﺎ ﺃﻥ ﻴﺅﺩﻱ ﺇﻟﻰ ﺇﺩﺭﺍﻙ‬ ‫ﻨﻅﻤﻬﺎ ؛ ﻓﺈ ّ‬ ‫ﺍﻹﻋﺠﺎﺯ ﺍﻟﻘﺭﺁﻨﻲ ﻜﻤﺎ ﺜﺒﺕ ﺫﻟﻙ ﻋﻨﺩ ﺍﻟﺠﺭﺠﺎﻨﻰ ﻓﻴﻤﺎ ﺒﻌﺩ ‪ ،‬ﻭﺇﺫﺍ ﻨﻅﺭ ﺍﻟﻨﻅﺎﻡ ﺇﻟﻰ‬

‫ﺍﻟﻤﻔﺭﺩﺍﺕ ﺍﻟﻘﺭﺁﻨﻴﺔ ﻤﻨﻌﺯﻟﺔ ﻓﻼ ﺸﻙ ﺃﻨﻪ ﻴﺠﺩﻫﺎ ﻫﻲ ﺫﺍﺕ ﺍﻟﻤﻔﺭﺩﺍﺕ ﺍﻟﺘﻲ ﻴﺴﺘﺨﺩﻤﻬﺎ‬

‫ﺍﻟﻌﺭﺏ ؛ ﻭﺒﺫﻟﻙ ﺘﺘﺴﺎﻭﻯ ﺍﻟﻤﻔﺭﺩﺍﺕ ﺒﻴﻥ ﺍﻟﻘﺭﺁﻥ ﻭﻜﻼﻡ ﺍﻟﻌﺭﺏ ﻭﻴﺴﻘﻁ ﺍﻹﻋﺠﺎﺯ ﺇﺫﺍ ﻜﺎﻥ‬

‫ﻓﻲ ﻫﺫﺍ ﺍﻟﺠﺎﻨﺏ ؛ ﻭﻟﻜﻨﻪ ﻟﻴﺱ ﻜﺫﻟﻙ ﺒﺤﺎل ‪ ،‬ﻭﺇﺫﺍ ﻨﻅﺭ ﺍﻟﻨﻅﺎﻡ ﺇﻟﻰ ﺍﻹﻋﺠﺎﺯ ﺒﻨﻔﺱ‬ ‫)‪(1‬‬

‫ﺍﻟﺤﻴﻭﺍﻥ ‪.83 ،11 /2 ،‬‬

‫)‪( (2‬‬

‫ﺍﻟﻤﺼﺩﺭ ﺍﻟﺴﺎﺒﻕ ‪.‬‬

‫ﺍﻟﻭﺤﻲ ﻭﻋﻠﻭﻤﻪ‬

‫ﺘﻔﻜ ﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪2001، (2‬ﻡ ‪1422/‬ﻫـ‬

‫ﺍﻟﻁﺭﻴﻘﺔ ﺍﻟﺠﺯﺌﻴﺔ ﺍﻟﺘﻲ ﻋﺎﺒﻬﺎ ﻋﻠﻰ ﺍﻟﻤﻔﺴﺭﻴﻥ ؛ ﻓﺈﻥ ﻓﻲ ﺫﻟﻙ ﻤﻥ ﺍﻟﺘﻨﺎﻗﺽ ﻤﺎ ﻻ‬ ‫ﻴﺨﻔﻰ ‪.‬‬

‫ﺝ‪ -‬ﺍﻟﻔﻜﺭ ﺍﻻﻋﺘﺯﺇﻟﻰ ‪:‬‬

‫ﻥ ﻟﻺﻁﺎﺭ ﺍﻟﻌﻘﺩﻱ‬ ‫ﺇّ‬

‫– ﻀﺎﻕ‬

‫ﺃﻭ ﺍﺘﺴﻊ ‪-‬ﻨﺼﻴﺒﹰﺎ ﻤﻘﺩﺭﹰﺍ ﻓﻲ ﺘﺸﻜﻴل ﺃﻓﻜﺎﺭ‬

‫ﺍﻟﻤﻔﻜﺭﻴﻥ ﻭﺘﺤﺩﻴﺩ ﻤﻭﺍﻗﻔﻬﻡ ﺘﺠﺎﻩ ﺍﻟﻘﻀﺎﻴﺎ ﺍﻟﻤﺨﺘﻠﻔﺔ ‪ ،‬ﺇﺫ ﺃﻨﻪ ﺍﻟﻤﻨﺒﻊ ﺍﻟﺫﻱ ﻤﻨﻪ‬ ‫ﻴﺴﺘﻘﻭﻥ ‪ ،‬ﻭﻫﻭ ﺍﻟﻤﺭﺠﻊ ﺍﻟﺫﻱ ﺇﻟﻴﻪ ﻴﺴﺘﻨﺩﻭﻥ ‪ ،‬ﻭﻟﻤﺎ ﻟﻡ ﻴﻜﻥ ﺍﻟﻨﻅﺎﻡ ﺃﺤﺩ ﺍﻟﻤﻌﺘﺯﻟﺔ‬

‫ﻓﺤﺴﺏ ﺒل ﻜﺎﻥ ﺇﻤﺎﻤﹰﺎ ﻤﻥ ﺃﺌﻤﺘﻬﻡ ﻭﻜﺒﻴﺭﺍﹰﻤﻥ ﻜﺒﺭﺍﺌﻬﻡ ؛ ﻓﺈﻨﻪ ﻟﻡ ﻴﻜﻥ ﻟﻴﺨﺎﻟﻔﻬﻡ ﺇﻟﻰ ﻤﺎ‬ ‫ﻴﻨﻬﺎﻫﻡ ﻋﻨﻪ ‪ ،‬ﺒل ﻜﺎﻥ ﻴﻠﺘﺯﻡ ﺍﻷﺼﻭل ﺍﻟﺘﻲ ﺍﻟﺘﺯﻤﻭﻫﺎ ‪ ،‬ﻭﻴﻨﻬﺞ ﺍﻟﻨﻬﺞ ﺍﻟﺫﻱ‬

‫ﻨﻬﺠﻭﻩ‪ ،‬ﻓﻤﺎ ﻤﻥ ﻗﻀﻴﺔ ﺠﻭﻫﺭﻴﺔ ﻓﻲ ﻓﻜﺭ ﺍﻟﺭﺠل‬

‫ﺇﻻ ﻭﻟﻌﻘﻴﺩﺘﻪ ﻓﻴﻬﺎ ﻨﺼﻴﺏ ﻻ‬

‫ﻴﻤﻜﻥ ﺘﺠﺎﻭﺯﻩ ‪ ،‬ﻭﺇﻥ ﺠﺎﺀﺕ ﺘﻠﻙ ﺍﻟﻘﻀﻴﺔ ﺸﺎﺫﺓ ﺃﻨﻜﺭﻫﺎ ﻏﻴﺭﻩ ﻤﻥ ﺍﻟﻤﻌﺘﺯﻟﺔ ؛ ﻓﻤﺎ‬ ‫ﺫﺍﻙ ﺇﻻ ﻷﻨﻪ ﺍﺴﺘﻨﺩ ﻋﻠﻰ ﺃﺼﻭﻟﻬﻡ ﻭﺴﻠﻙ ﻤﺴﻠﻜﹰﺎ ﻤﺨﺘﻠﻔ ﹰﺎ ﻏﻴﺭ ﻤﺎ ﺴﻠﻜﻭﻩ ‪،‬‬

‫ﻭﻻﺨﺘﻼﻑ ﺍﻟﻤﺴﻠﻙ ‪ -‬ﻻ ﺍﺨﺘﻼﻑ ﺍﻷﺼل ﺍﻟﺫﻱ ﻤﻨﻪ ﺍﻨﻁﻠﻕ ‪ -‬ﺃﻨﻜﺭﻫﺎ ﺒﻌﺽ ﺍﻟﻤﻌﺘﺯﻟﺔ‬

‫؛ ﻭﺇﻥ ﻭﺍﻓﻘﻪ ﺁﺨﺭﻭﻥ ‪.‬‬

‫ﻥ ﻜﺜﻴﺭﹰﺍ ﻤﻥ ﺃﺭﺍﺀ ﻫﺫﺍ‬ ‫ﻭﻟﻤﺎ ﻜﺎﻥ ﺍﻟﻔﻜﺭ ﺍﻻﻋﺘﺯﺍﻟﻲ ﻓﻜﺭﹰﺍ ﻋﻘﻠﻴﹰﺎ ﺩﻓﺎﻋﻴﹰﺎ ؛ ﻓﺈ ّ‬

‫ﺍﻟﻔﻜﺭ ﻟﻡ ﺘﺄﺕ ﺇﻻ ﻤﺼﺒﻭﻏﺔ ﺒﺭﺩﻭﺩ ﺃﻓﻌﺎل ﺍﻟﻤﻌﺘﺯﻟﺔ ﺘﺠﺎﻩ ﻫﺠﻭﻡ ﺃﺼﺤﺎﺏ ﺍﻟﻤﻠل‬ ‫ﺍﻷﺨﺭﻯ ؛ ﺇﺫ ﺘﺸﻜﹼﻠﺕ ﺃﺼﻭﻟﻬﻡ ﺒﻨﺎ ًﺀ ﻋﻠﻰ ﺫﻟﻙ ؛ ﻭﺘﺒﻠﻭﺭﺕ ﺴﻤﺎﺘﻬﻡ ﻭﺨﺼﺎﺌﺼﻬﻡ‬ ‫ﻤﺘﺄﺜﺭﺓﺒﻬﺫﺍ ﺍﻟﺠﻭ ﺍﻟﻔﻜﺭﻱ ﺍﻟﻤﺭﻴﺞ‪ ،‬ﻭﻟﻤﺎ ﻜﺎﻥ ﺍﻷﻤﺭ ﻋﻠﻰ ﺍﻟﻭﺠﻪ ﺍﻟﺫﻱ ﺫﻜﺭﻨﺎ ﻓﻠﻴﺱ ﻤﻥ‬

‫ﺍﻟﻤﺴﺘﻐﺭﺏ ﺃﻥ ﻨﻘﻭل‪ :‬ﺇﻥ ﻫﺫﻩ ﺍﻟﻨﻅﺭﻴﺔ ﺍﻟﺘﻲ ﻨﺤﻥ ﺒﺼﺩﺩﻫﺎ ﺩﺭﺍﺴﺘﻬﺎ ﻟﻡ ﺘﻜﻥ‬

‫ﺇﻻﻨﺘﻴﺠﺔ ﻁﺒﻴﻌﻴﺔ ﻟﻤﻘﺩﻤﺎﺕ ﺸﺘﻰ ﻭﻨﺘﺎﺝ ﻋﺎﺩﻱ ﻟﻤﻨﻬﺞ ﻤﻌﻴﻥ ‪.‬‬

‫‪ (1‬ﺍﻟﻌﻘل ﻭ ﺍﻟﻤﺼﻠﺤﺔ ﻋﻨﺩ ﺍﻟﻤﻌﺘﺯﻟﺔ ‪:‬‬

‫ﻥ ﺃﺼﻭل ﺍﻟﻤﻌﺘﺯﻟﺔ ﻭﺁﺭﺍﺀﻫﻡ ﺍﻟﺘﻲ ﺘﻤﻴﺯﻭﺍ ﺒﻬﺎ ﻟﻡ ﺘﻜﻥ ﺇﻻ ﻨﺘﺎﺠﹰﺎ ﻟﺒﻴﺌﺔ ﻓﻜﺭﻴﺔ‬ ‫ﺇّ‬

‫ﻤﻌﻴﻨﺔ‪ ،‬ﺇﺫ‬

‫ﺘﺸﻜﹼﻠﺕ ﺘﻠﻙ ﺍﻷﻓﻜﺎﺭ ﻭﺘﺒﻠﻭﺭﺕ ‪ ،‬ﻭﺃﺨﺫﺕ ﻁﺎﺒﻌﹰﺎ ﻤﻌﻴﻨﹰﺎ ﺒﺤﺴﺏ ﺍﻟﻭﺍﻗﻊ‬

‫ﺍﻟﻔﻜﺭﻱ ﻭﻤﻌﻁﻴﺎﺘﻪ ﻓﻲ ﺫﻟﻙ ﺍﻟﺯﻤﺎﻥ ‪.‬‬

‫ﻭﻗﺩ ﻜﺎﻥ ﺍﻟﻤﻨﻬﺞ ﺍﻟﻌﻘﻠﻲ ﺇﻁﺎﺭﹰﺍ ﻴﺴﻴﻁﺭ ﻋﻠﻰ ﺃﻓﻜﺎﺭ ﻫﻡ ﻭﻴﻬﻴﻤﻥ ﻋﻠﻰ ﺁﺭﺍﺌﻬﻡ ‪،‬‬

‫ﻭﻟﻴﺱ ﺫﻟﻙ ﻓﺤﺴﺏ ‪ ،‬ﺒل ﻜﺎﻥ ﺍﻟﺩﻟﻴل ﺍﻟﻌﻘﻠﻲ ‪ -‬ﻋﻨﺩﻫﻡ ‪ -‬ﻤﻘﺩﻤﹰﺎ ﻋﻠﻰ ﺍﻟﺩﻟﻴل ﺍﻟﻨﻘﻠﻲ‬

‫ﺃ‪ .‬ﺠﻤﺎل ﺍﻟﺩﻴﻥ ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺸﺭﻴﻑ‬

‫ﻨﻅﺭﻴﺔ ﺍﻟﺼﺭﻓﺔ ‪ ،‬ﺃﺼﻭﻟﻬﺎ ﻭﺃﺒﻌﺎﺩﻫﺎ‬

‫ﻨﻔﺴﻪ ‪ ،‬ﻭﺇﻥ ﺍﻟﻤﺭﺀ ﻟﻴﺴﺘﻐﺭﺏ ﻫﺫﻩ ﺍﻟﺨﻁﻭﺓ ﺍﻟﻤﻨﻬﺠﻴﺔ ﻭﻴﺴﺘﻨﻜﺭﻫﺎ ﺇﺫﺍ ﻜﺎﻥ‬

‫ﺒﻤﻌﺯل ﻋﻥ‬ ‫ﺍﺴﺘﺤﻀﺭﻨﺎ‬

‫ﺫﻟﻙ ﺍﻟﺠﻭ ﺍﻟﻔﻜﺭﻱ‬

‫‪ ،‬ﻭﻟﻜﻥ ﺴﺭﻋﺎﻥ ﻤﺎ ﺘﺯﻭل‬

‫ﺫﻟﻙ ﺍﻟﺠﻭ ﺍﻟﻔﻜﺭﻱ ﺍﻟﺫﻱ ﻜﺎﻥ‬

‫ﻫﺫﻩ ﺍﻟﻐﺭﺍﺒﺔ‬

‫ﺇﺫﺍ‬

‫ﺍﻟﻤﻌﺘﺯﻟﺔ ﻴﻨﺎﻓﺤﻭﻥ ﻓﻴﻪ ﻋﻥ ﺩﻴﻥ ﺍﷲ‬

‫ﻭﻴﺠﺎﺩﻟﻭﻥ ﻏﻴﺭ ﺍﻟﻤﺴﻠﻤﻴﻥ ﺍﻟﺫﻴﻥ ﻴﻘﻨﻌﻬﻡ ﺍﻟﺩﻟﻴل ﺍﻟﻌﻘﻠﻲ ؛ ﻭﻻ ﺘﻘﻨﻌﻬﻡ ﺍﻵﻴﺎﺕ ﺍﻟﻘﺭﺁﻨﻴﺔ‬

‫ﺍﻟﻌﻅﻴﻤﺔ ﻭﻻ ﺍﻷﺤﺎﺩﻴﺙ ﺍﻟﻨﺒﻭﻴﺔ ﺍﻟﺸﺭﻴﻔﺔ ‪ ،‬ﻓﻘﺩ ﻜﺎﻥ ﻫﺅﻻﺀ ﺍﻟﻤﻌﺘﺯﻟﺔ ﻴﺄﺨﺫﻭﻥ ﺍﻟﻘﻀﺎﻴﺎ‬ ‫ﺍﻟﺩﻴﻨﻴﺔ ﻭﻴﻌﺯﻟﻭﻨﻬﺎ ﻋﻥ ﺍﻷﺩﻟﺔ ﺍﻟﻨﻘﻠﻴﺔ ‪ ،‬ﻭﻴﺴﻠﺨﻭﻨﻬﺎ ﻋﻥ ﺍﻟﻨﺼﻭﺹ ﺍﻟﻤﻘﺩﺴﺔ؛ ﺜﻡ ﻴﻘﻴﻤﻭﻥ‬

‫ﺍﻷﺩﻟﺔ ﺍﻟﻌﻘﻠﻴﺔ ﻋﻠﻴﻬﺎ ‪ ،‬ﻓﺎﻟﻌﻘل ﻗﺎﺴﻡ ﻤﺸﺘﺭﻙ ﺒﻴﻥ ﺍﻟﺒﺸﺭ ﺃﺠﻤﻌﻴﻥ ‪ ،‬ﺃﻤﺎ ﺍﻟﻨﻘل ﻓﻬﻭ ﺩﻟﻴل‬ ‫ﻋﻨﺩ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻓﺤﺴﺏ ‪ ،‬ﻭ ﺘﻠﻙ ﺍﻟﺨﻁﻭﺓ ﺍﻟﻤﻨﻬﺠﻴﺔ – ﺭﻏﻡ ﺘﺤﻔﻅﻨﺎ ﻋﻠﻴﻬﺎ ﻓﻲ ﺸﻜﻠﻬﺎ‬

‫ﺍﻟﻌﻤﻭﻤﻲ ‪ -‬ﻗﺩ ﻜﺎﻨﺕ ﻤﻥ ﺍﻷﻫﻤﻴﺔ ﺒﻤﻜﺎﻥ ﻓﻲ ﺇﻁﺎﺭ ﺍﻟﺠﺩل ﻤﻊ ﻏﻴﺭ ﺍﻟﻤﺴﻠﻤﻴﻥ‪.‬‬

‫ﻭﻟﻤﺎ ﻜﺎﻥ ﺍﻟﻌﻘل ﻋﻨﺩ ﺍﻟﻤﻌﺘﺯﻟﺔ ﻓﻲ ﻫﺫﺍ ﺍﻟﻤﻜﺎﻥ ﺍﻟﺭﻓﻴﻊ ‪ ،‬ﺇﺫ ﻋﻅﻤﻭﺍ ﺸﺄﻨﻪ‪،‬‬

‫ﻭﺃﻋﻠﻭ ﺍ ﻤﻨﺯﻟﺘﻪ‪ ،‬ﻓﺈﻨﻬﻡ ﻗﺩ ﺫﻤﻭﺍ ﺍﻟﺘﻘﻠﻴﺩ ﺍﻟﺫﻱ ﻫﻭ ‪:‬ﺇﺘﺒﺎﻉ ﺍﻟﻐﻴﺭ ﺩﻭﻥ ﺇﻋﻤﺎل ﻟﻠﻌﻘل‬

‫ﻭﺩﻭﻥ ﻤﻁﺎﻟﺒﺔ ﻟﺫﻟﻙ ﺍﻟﻐﻴﺭ ﺒﺎﻟﺤﺠﺔ ﻭﺍﻟﺩﻟﻴل ‪ ،‬ﻭﻟﺫﻟﻙ ﻟﻡ ﻴﻜﻥ ﺸﺊ ﺃﻤﻘﺕ ﻋﻨﺩﻫﻡ ﻤﻥ‬

‫ﻫﺫﺍ ﺍﻟﺘﻘﻠﻴﺩ ﺍﻟﺫﻱ ﻴﺠﻤﺩ ﺍﻟﺫﻫﻥ ﻭﻴﻌﻁل ﺍﻟﻌﻘل ‪ ،‬ﻴﻘﻭل ﺍﻹﻤﺎﻡ ﺍﻟﺯﻤﺨﺸﺭﻯ ‪":‬ﺍﻤﺵ ﻓﻲ‬ ‫ﺩﻴﻨﻙ ﺘﺤﺕ ﺭﺍﻴﺔ ﺍﻟﺴﻠﻁﺎﻥ ) ﺍﻟﻌﻘل( ﻭﻻ ﺘﻘﺘﻨﻊ ﺒﺎﻟﺭﻭﺍﻴﺔ ﻋﻥ ﻓﻼﻥ ‪ ،‬ﻭﻓﻼﻥ ﻓﻤﺎ ﺍﻷﺴﺩ‬

‫ﺍﻟﻤﺤﺘﺠﺏ ﻓﻲ ﻋﺭﻴﻨﻪ ﺃﻋﺯ ﻤﻥ ﺍﻟﺭﺠل ﺍﻟﻤﺤﺘﺞ ﻋﻠﻰ ﻗﺭﻴﻨﻪ ‪ ،‬ﻭﻤﺎ ﺍﻟﻌﻨﺯ ﺍﻟﺠﺭﺒﺎﺀ ﺘﺤﺕ‬ ‫ﺍﻟﺸﻤﺎل ﺍﻟﺒﻠﻴل ﺃﺫل ﻤﻥ ﺍﻟﻤﻘﻠﺩ ﻋﻨﺩ ﺼﺎﺤﺏ ﺍﻟﺩﻟﻴل"‬

‫)‪(1‬‬

‫‪.‬‬

‫ﻭﻟﻤﺎ ﻜﺎﻥ ﺸﺄﻥ ﺍﻟﻤﻌﺘﺯﻟﺔ ﻜﺫﻟﻙ ؛ ﻓﻘﺩ ﺘﻤﺴﻜﻭﺍ ﺒﺎﻟﻨﻅﺭ ﺍﻟﻌﻘﻠﻲ ﻓﻲ ﻜل ﻤﺎ ﻴﻌﺭﺽ‬

‫ﻋﻠﻴﻬﻡ ﻤﻥ ﻗﻀﺎﻴﺎ ‪ ،‬ﻭﻜﺎﻥ ﻫﺫﺍ ﺍﻟﻨﻅﺭ ﻋﻨﺩﻫﻡ ﻨﻭﻋﻴﻥ ‪:‬‬

‫ﻨﻅﺭ ﻓﻲ ﺃﻤﻭﺭ ﺍﻟﺩﻨﻴﺎ ؛ ﻜﺎﻟﻨﻅﺭ ﻓﻲ ﺍﻟﻌﻼﺠﺎﺕ ﻭﺍﻟﺘﺠﺎﺭﺍﺕ ‪.‬‬

‫ﻨﻅﺭ ﻓﻲ ﺃﻤﻭﺭ ﺍﻟﺩﻴﻥ ‪ ،‬ﻭﻫﻭ ﺃﻴﻀﹰﺎ ﻗﺴﻤﺎﻥ ‪:‬‬

‫ﺃ( ﻨﻅﺭ ﻓﻲ ﺍﻟﺸﺒﻪ ﻟﺘﺤل ‪.‬‬

‫ﺏ( ﻨﻅﺭ ﻓﻲ ﺍﻷﺩﻟﺔ ﻟﻴﺘﻭﺼل ﺒﻬﺎ ﺇﻟﻰ ﺍﻟﻤﻌﺭﻓﺔ‪.‬‬

‫)‪(1‬‬

‫ﺍﻟﺯﻤﺨﺸﺭﻱ ‪ :‬ﺃﻁﻭﺍﻕ ﺍﻟﺫﻫﺏ ﻓﻲ ﺍﻟﻤﻭﺍﻋﻅ ﻭﺍﻟﺨﻁﺏ‪ ،‬ﻤﻁﺒﻌﺔ ﺍﻟﺴﻌﺎﺩﺓ ‪1328 ،‬ﻫـ ‪ ،‬ﺹ ‪.46‬‬

‫ﺘﻔﻜ ﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪2001، (2‬ﻡ ‪1422/‬ﻫـ‬

‫ﺍﻟﻭﺤﻲ ﻭﻋﻠﻭﻤﻪ‬

‫ﻭﻫﺫﺍ ﺍﻟﻨﻅﺭ ﻫﻭ ﺍﻟﻁﺭﻴﻕ ﺇﻟﻰ ﺍﻟﻌﻠﻡ ‪ ،‬ﻭﻻ ﻁﺭﻴﻕ ﻟﻤﻌﺭﻓﺔ ﺍﻟﺤﻘﺎﺌﻕ ﺇﻻ ﺒﻪ‪،‬‬

‫ﻭﻻﺸﻙ ﺃﻥ ﺍﺭﺘﺒﺎﻁ ﺍﻟﻌﻠﻡ ﺒﺎﻟﻌﻘل ﺃﻤﺭ ﻻ ﻴﻤﺎﺭﻱ ﻓﻴﻪ ﺃﺤﺩ ‪ ،‬ﺇﺫ ﻫﻭ ﺍﺭﺘﺒﺎﻁ ﻟﻠﺴﺒﺏ‬

‫ﺒﺎﻟﻤﺴﺒﺏ)‪.(1‬‬

‫ﻥ ﻤﻥ ﺸﺄﻥ ﺫﻟﻙ ﺍﻟﺘﻌﻅﻴﻡ‬ ‫ﻭﻨﺴﺒﺔ ﻟﻤﻜﺎﻨﺔ ﺍﻟﻌﻘل ﺍﻟﺘﻲ ﺫﻜﺭﻨﺎ ﻋﻨﺩ ﺍﻟﻤﻌﺘﺯﻟﺔ ؛ ﻓﺈ ّ‬

‫ﻟﻠﻌﻘل ﺃﻥ ﻴﻜﻭﻥ ﺭﻭﺤﹰﺎ ﻨﻘﺩﻴﺔ ﻋﻨﺩﻫﻡ ‪ ،‬ﻭﻻﺸﻙ ﺃﻥ ﻟﻠﺭﻭﺡ ﺍﻟﻨﻘﺩﻴﺔ ﺍﻟﻔﺎﺤﺼﺔ ﻤﻜﺎﻨﺔ‬

‫ﻋﻅﻤﻰ ﻓﻲ ﺍﻟﻌﻠﻡ ‪ ،‬ﺇﺫ ﻫﻲ ﻤﻥ ﻭﻅﺎﺌﻑ ﺍﻟﻔﻜﺭ ﻭﺍﻟﻌﻘل ‪ ،‬ﺒل ﻫﻲ ﺍﻟﻭﻅﻴﻔﺔ ﺍﻟﻜﺒﺭﻯ ﻟﻜل‬

‫ﻓﻜﺭ ﺴﻠﻴﻡ ﻭﻋﻘل ﺼﺤﻴﺢ ‪،‬ﻭﻫﻲ ﻜﺫﻟﻙ ﻭﻅﻴﻔﺔ ﻤﻨﻬﺠﻴﺔ ﻴﻀﻁﻠﻊ ﺒﻬﺎ ﺍﻟﻔﻜﺭ ﺤﻴﻥ ﻴﺠﻴﺩ‬

‫ﻥ ﺍﻟﻨﻘﺩ ﺇﻨﻤﺎ ﻫﻭ ﻓﻥ ﺍﻟﺤﻜﻡ ‪ ،‬ﻭﻫﺫﺍ ﺍﻟﻔﻥ ﺍﻟﺠﻠﻴل ﺇﻨﻤﺎ ﻴﻘﻭﺩ‬ ‫ﺍﻟﻔﻬﻡ ﻭﺍﻟﺩﺭﺍﻴﺔ‪ ،‬ﻭﻻ ﺸﻙ ﺃ ّ‬

‫ﺍﻟﺫﻫﻥ ﺇﻟﻰ ﺍﻷﺤﻜﺎﻡ ﺍﻟﺼﺎﺌﺒﺔ ﺍﻟﺼﺤﻴﺤﺔ ﺇﺫﺍ ﻤﺎ ﻭﻀﻊ ﻤﻭﻀﻌﻪ ﺍﻟﻤﻨﺎﺴﺏ ﺍﻷﻟﻴﻕ ‪،‬‬ ‫ﻭﻤﻥ ﺸﺄﻥ ﺍﻟﻌﻘل ﺃﻥ ﻴﻌﹶﻠّل ﻭﻴﻌﺭﻑ ﺍﻷﺴﺒﺎﺏ ‪ ،‬ﻭﻫﻲ ﻗﻀﻴﺔ ﻤﻥ ﺍﻷﻫﻤﻴﺔ ﺒﻤﻜﺎﻥ ﻓﻲ‬

‫ﺍﻟﺒﻨﺎﺀ ﺍﻟﻌﻠﻤﻲ ‪ ،‬ﻭﻻ ﻴﻘﺘﺼﺭ ﺫﻟﻙ ﻋﻠﻰ ﻋﻠﻡ ﺩﻭﻥ ﻋﻠﻡ ﻭﻻ ﻋﻠﻰ ﻤﺠﺎل ﺩﻭﻥ ﻤﺠﺎل ؛‬

‫ﺒل ﻫﻭ ﺃﻤﺭ ﺸﺎﻤل ﻴﻨﺘﻅﻡ ﻜل ﺍﻟﻌﻠﻭﻡ ﻋﻠﻰ ﺍﺨﺘﻼﻑ ﻁﺒﺎﺌﻌﻬﺎ ﻭﻤﻭﺍﺩﻫﺎ ‪ ،‬ﻭﻻﺸﻙ ﺃﻥ‬

‫ﻥ ﺍﻟﻤﻌﺘﺯﻟﺔ‬ ‫ﺇﻨﻜﺎﺭ ﺍﻟﻌﻘل ﻭﻭﻅﻴﻔﺘﻪ ﻓﻲ ﺃﻱ ﻋﻠﻡ ﻟﻬﻭ ﺃﻤﺭ ﻤﻥ ﺍﻟﺨﻁﻭﺭﺓ ﺒﻤﻜﺎﻥ ‪ .‬ﺇﻻ ﺃ ّ‬

‫ﻤﺠﺩﻭﺍ ﻫﺫﺍ ﺍﻟﻌﻘل ﺃﻴﻤﺎ ﺘﻤﺠﻴﺩ ؛ ﺤﺘﻰ ﻗﺎﻟﻭﺍ ﺒﺎﻟﺤﺴﻥ ﻭﺍﻟﻘﺒﺢ ﺍﻟﺫﺍﺘﻴﻴﻥ ﺍﻟﻠﺫﻴﻥ ﻴﺩﺭﻜﻬﻤﺎ‬

‫ﺍﻟﻌﻘل ﻗﺒل ﻭﺭﻭﺩ ﺍﻟﺸﺭﻉ ‪ .‬ﻭﻷﺠل ﺫﻟﻙ ﻜﺎﻨﺕ )ﺍﻟﻤﺼﻠﺤﺔ ( ﺃﻤﺭﹰﺍ ﺠﻭﻫﺭﻴﹰﺎ ﻴﻌﺘﻨﻘﻬﺎ‬ ‫ﻜل ﻤﻌﺘﺯﻟﻲ "ﻭﻜل ﻤﻥ ﺍﻨﺘﺤل ﺍﻟﻌﺩل‬

‫) ﺍﻻﻋﺘﺯﺍل( ﻴﻘﻭل ﺒﻬﺎ ﻭﻴﻌﺘﻘﺩﻫﺎ "‬

‫)‪(1‬‬

‫ﻭﻟﺫﻟﻙ‬

‫ﻥ ﺍﻟﻌﻘل ﻴﻘ َﺭّﺭ ﻭﺠﻭﺏ ﺍﻟﻤﺼﻠﺤﺔ ﻟﺤﺴﻨﻬﺎ ﺍﻟﺫﺍﺘﻲ ‪ ،‬ﻭﻴﻘﺒﺢ ﺍﻟﻤﻔﺴﺩﺓ ﻟﻘﺒﺤﻬﺎ‬ ‫ﺫﻫﺒﻭﺍ ﺇﻟﻰ ﺃ ّ‬

‫ﺍﻟﺫﺍﺘﻲ ﺃﻴﻀﹰﺎ ‪ ،‬ﻭﻟﻴﺱ ﺫﻟﻙ ﻓﺤﺴﺏ ‪ ،‬ﺒل ﺭﺃﻯ ﺍﻟﻨﻅﺎﻡ‬

‫ﻥ ﺍﷲ ﻗﺩ ﺨﻠﻕ‬ ‫– ﺒﺸﻜل ﻜﻠﻲ ﺃ ّ‬

‫ﺍﻟﺨﻠﻕ ﺃﺠﻤﻌﻴﻥ ﻟﺼﻼﺤﻬﻡ ﻭﻨﻔﻌﻬﻡ ‪ ،‬ﻭﺫﻫﺏ ﺇﻟﻰ ﺃﻥ ﻫﺫﻩ ﺍﻟﻤﻨﻔﻌﺔ ﻗﺩ ﺘﺭﺘﺒﻁ ﺒﻭﻗﺕ ﺩﻭﻥ‬

‫ﻭﻗﺕ ﻭ ﺒﺤﻴﻥ ﺩﻭﻥ ﺤﻴﻥ ﺁﺨﺭ ‪،‬ﻭﻟﺫﻟﻙ ﺃﺭﺴل ﺍﷲ ﺍﻟﺭﺴل ﻓﻲ ﺃﻭﻗﺎﺕ ﻤﻌﻴﻨﺔ ‪ ،‬ﻭﻨﺴﺦ‬

‫ﺸﺭﺍﺌﻌﻬﻡ ﺒﺸﺭﺍﺌﻊ ﻏﻴﺭﻫﻡ ‪ ،‬ﻟﻤﺼﻠﺤﺔ ﺍﻟﺨﻠﻕ ﻭﻤﻨﻔﻌﺔ ﺍﻟﻌﺒﺎﺩ ﺍﻟﺘﻲ ﻗﺩ ﺘﺨﺘﻠﻑ ﺒﺎﺨﺘﻼﻑ‬

‫ﺍﻷﻭﻗﺎﺕ ﻭﺍﻷﺯﻤﺎﻥ ‪ ،‬ﻴﻘﻭل" ﺃﻻ ﺘﺭﻯ ﺃﻥ ﺍﷲ ﺃﻤﺭ ﻤﻭﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺒﺸﺭﺍﺌﻊ ﻗﺩ‬ ‫)‪(1‬‬

‫ﺍﻟﻘﺎﻀﻲ ﻋﺒﺩ ﺍﻟﺠﺒﺎﺭ ‪ :‬ﺸﺭﺡ ﺍﻷﺼﻭل ﺍﻟﺨﻤﺴﺔ ‪،‬ﺘﺤﻘﻴﻕ ﻋﺒﺩ ﺍﻟﻜﺭﻴﻡ ﻋﺜﻤﺎﻥ ‪،‬ﻁ ‪ /‬ﺍﻟﻘﺎﻫﺭﺓ ‪،‬‬

‫‪1965‬ﻡ ‪ ،‬ﺹ ‪. 43‬‬

‫)‪(1‬‬

‫ﺍﻻﻨﺘﺼﺎﺭ ‪ ،‬ﺹ ‪.43‬‬

‫ﺃ‪ .‬ﺠﻤﺎل ﺍﻟﺩﻴﻥ ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺸﺭﻴﻑ‬

‫ﻨﻅﺭﻴﺔ ﺍﻟﺼﺭﻓﺔ ‪ ،‬ﺃﺼﻭﻟﻬﺎ ﻭﺃﺒﻌﺎﺩﻫﺎ‬

‫ﻨﺴﺨﻬﺎ ﻋﻠﻰ ﻟﺴﺎﻥ ﻋﻴﺴﻰ ‪ ،‬ﻭﺃﻤﺭ ﺒﻐﻴﺭﻫﺎ ‪،‬ﺘﻡ ﻨﺴﺦ ﺸﺭﻴﻌﺔ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻋﻠﻰ‬

‫ﻟﺴﺎﻥ ﻤﺤﻤﺩ ) ‪ (‬ﻭﻋﻠﻴﻬﻡ ﺃﺠﻤﻌﻴﻥ ‪ ،‬ﻭﺃﻤﺭ ﺒﻐﻴﺭﻫﺎ ‪ ،‬ﻓﻔﻌل ﻤﻥ ﺫﻟﻙ ﻓﻲ ﻜل ﻭﻗﺕ‬ ‫ﻭﺯﻤﺎﻥ ﻤﺎ ﻴﻌﻠﻡ ﺃﻨﻪ ﺼﻼﺡ ﻟﺨﻠﻘﻪ ﻭﻨﻔﻊ ﻟﻌﺒﺎﺩﻩ ﺴﺒﺤﺎﻨﻪ ﻭﺘﻌﺎﻟﻰ "‬

‫)‪(2‬‬

‫ﻥ)‬ ‫ﻭﻻ ﺸﻙ ﺃ ّ‬

‫ﻥ ﺍﻟﺘﻔﺴﻴﺭ ﻭﺍﻟﺘﻌﻠﻴل‬ ‫ﺍﻟﻤﺼﻠﺤﺔ ( ﻏﺎﻴﺔ ﺘﺸﺭﻴﻌﻴﺔ ﻋﻅﻴﻤﺔ ﺍﻷﻫﻤﻴﺔ ‪ ،‬ﻭﻻ ﺭﻴﺏ ﺃ ّ‬ ‫ﺍﻟﺒﺎﺤﺙ ﻋﻥ ﻫﺫﺍ ﺍﻟﻤﺼﻠﺤﺔ ﻫﻭ ﺃﺤﺩ ﺍﻟﻌﻭﺍﻤل ﺍﻟﻤﻨﻬﺠﻴﺔ ﺍﻟﺘﻲ ﻻ ﻏﻨﻲ ﻋﻨﻬﺎ ﻋﻨﺩ‬

‫ﺇﺭﺍﺩﺓ ﺍﻟﺘﻔﻘﻪ ﻓﻲ ﺍﻟﺩﻴﻥ ﺒﺼﻭﺭﺓ ﻭﺍﻋﻴﺔ ﻭﻤﺩﺭﻜﺔ ‪.‬‬ ‫ﻭﻫﺫﺍ‬

‫ﺍﻟﻤﻔﻬﻭﻡ ﺍﻟﺠﻭﻫﺭﻱ‬

‫ﻓﻲ ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ﻗﺩ ﻭﺍﺠﻪ‬

‫ﺠﻤﻠﺔ‬

‫ﻤﻥ‬

‫ﺍﻻﻋﺘﺭﺍﻀﺎﺕ ﻭﺍﻟﻌﻘﺒﺎﺕ ؛ ﻻ ﻟﺸﻲﺀ ﺴﻭﻯ ﺃﻨﻪ ﺴﻤﺔ ﻤﻥ ﺴﻤﺎﺕ ﺍﻟﻔﻜﺭ ﺍﻻﻋﺘﺯﺍﻟﻲ)‪،(3‬‬

‫ﻭﻟﺫﺍ ﺍﻨﻘﺴﻡ ﺍﻟﻌﻠﻤﺎﺀ – ﻤﻥ ﻏﻴﺭ ﺍﻟﻤﻌﺘﺯﻟﺔ – ﺇﺯﺍﺀ ﻫﺫﺍ ﺍﻟﻤﻔﻬﻭﻡ ﻤﺎ ﺒﻴﻥ ﺭﺍﻓﺽ ﻴﻨﻜﺭﻩ‬

‫)‪(4‬‬

‫ﻭﻤﺎ ﺒﻴﻥ ﻤﺅﻴﺩ ﻟﻪ ﻻ ﻋﻠﻰ ﻭﺠﻪ ﺍﻟﻭﺠﻭﺏ – ﻜﻤﺎ ﺘﻘﻭل ﺍﻟﻤﻌﺘﺯﻟﺔ – ﻭﺇﻨﻤﺎ ﻋﻠﻰ‬

‫ﻥ ﺍﻟﺸﺭﺍﺌﻊ ﻤﺼﺎﻟﺢ ﺇﻤﺎ ﻭﺠﻭﺒﹰﺎ ﻜﻤﺎ ﻫﻭ ﻗﻭل‬ ‫ﻭﺠﻭﺏ ﺍﻟﺘﻔﻀل ‪ ،‬ﻴﻘﻭل ﺍﻟﺭﺍﺯﻱ ‪ " :‬ﺇ ّ‬

‫ﺍﻟﻤﻌﺘﺯﻟﺔ ﺃﻭ ﺘﻔﻀ ﹰ‬ ‫ﻼ ﻜﻤﺎ ﻫﻭ ﻗﻭﻟﻨﺎ " )‪.(1‬‬ ‫)‪(2‬‬ ‫)‪(3‬‬

‫ﺍﻟﻤﺼﺩﺭ ﺍﻟﺴﺎﺒﻕ‪.‬‬ ‫ﺍﺨﺘﻠﻑ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻲ ﺍﻟﻤﺼﻠﺤﺔ ؛ ﻓﺎﻟﻤﻨﻜﺭﻴﻥ ﻟﻠﺘﻌﻠﻴل ﻭﺍﻟﻤﺼﻠﺤﺔ ﻗﺩ ﺍﻀﻁﺭﻭﺍ ﺇﻟﻰ ﺫﻟﻙ ﻓـﺭﺍﺭﹰﺍ‬

‫ﻤﻥ ﺍﻟﻤﻘﻭﻻﺕ ﺍﻻﻋﺘﺯﺍﻟﻴﺔ ﺍﻟﺘﻲ ﺘﺠﻌل ﺍﻟﻘﻭل ﺒﺎﻟﻤﺼﻠﺤﺔ ﻤﻘﺩﻤﺔ ﻟﻭﺠﻭﺏ ﺍﻟﺼﻼﺡ ﻭﺍﻷﺼﻠﺢ ﻋﻠـﻰ‬

‫ﺍﷲ ‪ ،‬ﻴﻘﻭل ﺍﺒﻥ ﻋﺎﺸﻭﺭ " ﻴﺘﺭﺠﺢ ﻋﻨﺩﻱ ﺃﻥ ﻫﺫﻩ ﺍﻟﻤﺴﺄﻟﺔ ﺍﻗﺘﻀﺎﻫﺎ ﻁﺭﺩ ﺍﻷﺼﻭل ﻓﻲ ﺍﻟﻤﻨـﺎﻅﺭﺓ‬ ‫ﻥ ﺍﻷﺸﺎﻋﺭﺓ ﻟﻤﺎ ﺃﻨﻜﺭﻭﺍ ﻭﺠﻭﺏ ﻓﻌل ﺍﻟﺼﻼﺡ ﻭﺍﻷﺼﻠﺢ ﺃﻭﺭﺩ ﻋﻠﻴﻬﻡ ﺍﻟﻤﻌﺘﺯﻟﺔ ؛ ﺃﻭ ﻗﺩﺭﻭﺍ ﻫﻡ‬ ‫ﻓﺈ ّ‬

‫ﺃﻨﻔﺴﻬﻡ ﺃﻥ ﻴﻭﺭﺩ ﻋﻠﻴﻬﻡ‪ :‬ﺃﻥ ﺍﷲ ﻻ ﻴﻔﻌل ﺸﻴﺌﺎ ﺇﻻ ﻟﻐﺭﺽ ﻭ ﺤﻜﻤـﺔ؛ ﻭﻻ ﺘﻜـﻭﻥ ﺍﻷﻏـﺭﺍﺽ ﺇﻻ‬ ‫ﻤﺼﺎﻟﺢ ؛ ﻓﺎﻟﺘﺯﻤﻭﺍ ﺃﻥ ﺃﻓﻌﺎل ﺍﷲ ﻻ ﺘﻨﺎﻁ ﺒﺎﻹﻏﺭﺍﺽ ﻭﻻ ﻴﻌﺒﺭ ﻋﻨﻬﺎ ﺒﺎﻟﻌﺩل " ﺍﻟﺘﺤﺭﻴﺭ ﻭﺍﻟﺘﻨﻭﻴﺭ‬ ‫‪ ،‬ﻁ ‪ /‬ﺍﻟﺩﺍﺭ ﺍﻟﺘﻭﻨﺴﻴﺔ ﻟﻠﻨﺸﺭ ‪1984‬ﻡ ‪ ،‬ﺹ ‪.381 -38‬‬

‫)‪(4‬‬

‫ﻼ ﻓﻲ ﻜﺘﺎﺒﻪ )ﺍﻹﺤﻜﺎﻡ ( ﻟﻬﺩﻡ ﻓﻜﺭﺓ ﺍﻟﺘﻌﻠﻴل ﻭﺫﻫﺏ ﺇﻟﻰ ﺃﻥ ﺍﷲ‬ ‫ﻼ ﻜﺎﻤ ﹰ‬ ‫ﺨﺼﺹ ﺍﺒﻥ ﺤﺯﻡ ﻓﺼ ﹰ‬

‫ﻼ ﺒﺄﻱ ﻭﺠﻪ ﻤﻥ ﺍﻟﻭﺠﻭﻩ؛ ﻭﺴﻤﻰ ﺍﻟﻘﻴﺎﺱ ﻭ ﺍﻟﺘﻌﻠﻴل‬ ‫ﻻ ﻴﻔﻌل ﺸﻴﺌﹰﺎ ﻤﻥ ﺍﻷﺤﻜﺎﻡ ﻭﻏﻴﺭﻫﺎ ﻟﻌﻠﺔ ﺃﺼ ﹰ‬

‫)ﺩﻴﻥ ﺇﺒﻠﻴﺱ ( ﻭﺴﻤﻰ ﺘﻠﻙ ﺍﻟﻘﻀﻴﺔ ) ﺒﺎﻟﻘﻀﻴﺔ ﺍﻟﻤﻠﻌﻭﻨﺔ ( )ﺍﻹﺤﻜﺎﻡ ﻓﻲ ﺃﺼـﻭل ﺍﻷﺤﻜـﺎﻡ ‪، 12 /8‬‬ ‫‪ ، 133‬ﻁ ‪ /‬ﺩﺍﺭ ﺍﻵﻓﺎﻕ ﺍﻟﺠﺩﻴﺩﺓ ﺒﺒﻴﺭﻭﺕ ‪1983‬ﻡ‪.‬‬

‫)‪(1‬‬

‫ﺍﻟﺭﺍﺯﻱ ‪ :‬ﺍﻟﻤﺤﺼﻭل ﻓﻲ ﻋﻠﻡ ﺍﻷﺼﻭل ‪ ،‬ﻁ‪ /‬ﺠﺎﻤﻌﺔ ﺍﻹﻤﺎﻡ ﻤﺤﻤﺩ ﺒﻥ ﺴﻌﻭﺩ ﺍﻹﺴﻼﻤﻴﺔ ‪1980‬ﻡ‪.‬‬

‫ﺍﻟﻭﺤﻲ ﻭﻋﻠﻭﻤﻪ‬

‫ﺘﻔﻜ ﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪2001، (2‬ﻡ ‪1422/‬ﻫـ‬

‫ﻥ ﺍﻟﻤﺼﻠﺤﺔ ﺍﻟﺘﻲ ﻫﻲ ﺍﻟﻤﻘﺼﺩ ﺍﻟﺫﻱ ﻴﺩﺭﻜﻪ ﺍﻟﻌﻘل ﺒﻌﺩ ﺍﻟﺘﻌﻠﻴل‬ ‫ﻭﻻﺸﻙ ﺃ ّ‬

‫‪-‬ﺨﺎﺼﺔ ﻓﻲ ﺇﻁﺎﺭﻫﺎ ﺍﻟﺨﻁﺎﺒﻰ ‪ -‬ﻟﻬﻲ ﻋﺼﺎﺭﺓ ﺍﻟﻤﻌﻨﻰ ﺃﻭ ﺨﻼﺼﺔ ﻤﻥ ﺍﻟﻨﺹ‬

‫ﺍﻟﻠﻐﻭﻱ ﺒﻌﺩ ﺍﻟﺘﻌﻠﻴل ؛ﻭﻫﺫﺍ ﺇﻨﻤﺎ ﻴﺅ ﹶﻜّﺩ ﺼﻠﺘﻬﺎ ‪ -‬ﻤﻥ ﺠﺎﻨﺏ ﺒﺎﻟﻨﺹ ﻭﺃﺴﻠﻭﺒﻪ‬ ‫ﻭﻨﻅﻤﻪ ‪ ،‬ﻭﻴﺅﻜﺩ ﺍﻓﺘﺭﺍﻗﻬﻤﺎ ﺃﻴﻀﹰﺎ ‪ ،‬ﻭﻟﻤﺎ ﻜﺎﻥ ﺍﻟﻤﻌﻨﻰ ﺨﻼﺼﺔ ﻜﺎﻨﺕ ﺍﻟﻤﺼﻠﺤﺔ‬

‫ﺨﻼﺼﺔ ﻟﻠﺨﻼﺼﺔ ﻜﺫﻟﻙ؛ ﻭ ﻗﺩ ﺴﻤﻰ ﺒﻌﺽ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻤﺼﻠﺤﺔ ﺒﺎﻟﻤﻌﻨﻰ؛ ﻭﺫﻟﻙ‬ ‫ﻨﺤﻭ‬

‫)‪(2‬‬

‫ﺍﻹﻤﺎﻡ ﺍﻟﺠﻭﻴﻨﻰ ﻭﺍﻟﻐﺯﺍﻟﻰ ﻭﺍﻟﻁﺒﺭﻱ ﻭﺍﻟﺸﺎﻁﺒﻰ ‪ ،‬ﻴﻘﻭل ﺍﻟﺸﺎﻁﺒﻲ " …‪ .‬ﻫﻲ‬

‫ﻤﻌﺎﻨﻴﻬﺎ ﻭﻫﻲ ﺍﻟﻤﺼﺎﻟﺢ ﺍﻟﺘﻲ ﺸﺭﻋﺕ ﻷﺠﻠﻬﺎ "‬

‫)‪(3‬‬

‫‪ .‬ﻭﻟﻤﺎ ﻜﺎﻥ ﺍﻷﻤﺭﻋﻠﻰ ﺍﻟﻭﺠﻪ‬

‫ﻥ ﺍﺒﻥ ﺤﺯﻡ ﺍﻟﻅﺎﻫﺭﻱ‪-.‬ﻭﻫﻭ ﻤﻥ ﺍﻟﺭﺍﻓﻀﻴﻥ ﻟﻠﺘﻌﻠﻴل ‪ -‬ﻗﺩ ﺃﺭﺠﻊ‬ ‫ﺍﻟﺫﻱ ﺫﻜﺭﻨﺎﻩ ﻓﺈ ّ‬

‫ﺍﻟﻤﻌﻨﻰ ﺇﻟﻰ ﺤﺩﻩ ﺍﻷﺩﻨﻰ ﺇﺫ ﻫﻭ ‪ -‬ﻋﻨﺩﻩ ‪ -‬ﺨﻼﺼﺔ ﺍﻟﻠﻔﻅ ﻻ ﺍﻟﺨﻼﺼﺔ ﺍﻟﺘﻲ ﻫﻲ‬

‫ﻓﻭﻕ ﺫﻟﻙ ‪ ،‬ﻭﻟﻤﺎ ﻜﺎﻥ ﻤﻭﻗﻑ ﺍﺒﻥ ﺤﺯﻡ ﻜﺫﻟﻙ ﻓﻘﺩ ﺤﻤل ﻋﻠﻰ ﺃﻭﻟﺌﻙ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺫﻴﻥ‬

‫ﺫﻜﺭﻨﺎ ﺒﻘﻭﻟﻪ " ﻭﻗﺩ ﺴﻤﻰ ﺒﻌﻀﻬﻡ ﺍﻟﻌﻠل ﻤﻌﺎﻨﻲ ‪ ،‬ﻭﻫﻭ ﻤﻥ ﻋﻅﻴﻡ ﺸﻐﺒﻬﻡ ﻭﻓﺴﺎﺩ‬

‫ﻤﺘﻌﻠﻘﻬﻡ ‪ ،‬ﻭﺇﻨﻤﺎ ﺍﻟﻤﻌﻨﻰ ﺘﻔﺴﻴﺭ ﺍﻟﻠﻔﻅ "‬

‫)‪(4‬‬

‫‪ ،‬ﻭﻻ ﺸﻙ ﺃﻨﹼﻤﻥ ﺸﺄﻥ ﺍﻟﺒﺎﺤﺙ ﻓﻲ ﺍﻟﻤﻌﺎﻨﻲ‬

‫ﻭﺍﻟﻌﻠل ﻭ ﺍﻟﺨﻼﺼﺎﺕ – ﺇﻻ ﻓﻴﻤﺎ ﻨﺩﺭ ﺇﻫﻤﺎل ﺍﻟﺠﺎﻨﺏ ﺍﻵﺨﺭ ﺍﻟﻤﺘﻌﻠﻕ ﺒﺎﻟﻨﺹ ﻭﺃﺴﻠﻭﺒﻪ‬

‫ﻭ ﻅﻭﺍﻫﺭﻩ‬

‫– ﺭﻏﻡ ﺍﻟﺼﻠﺔ ﺍﻟﻭﺜﻴﻘﺔ ﺍﻟﺘﻲ‬

‫ﻻ ﺘﻨﻔﺼﻡ ﺒﻴﻨﻬﺎ‪ ،‬ﻭﻟﻴﺱ‬

‫ﻫﻨﺎ ﻤﻭﻀﻊ‬

‫ﻻ ﻭﺍﻀﺤﺔ ﻋﻠﻰ ﻨﻅﺭﻴﺔ ) ﺍﻟﺼﺭﻓﺔ(‬ ‫ﺘﻭﻀﻴﺢ ﺫﻟﻙ ‪ .‬ﻭﻫﺫﻩ ﺍﻟﻘﻀﻴﺔ ﺒﺭﻤﺘﻬﺎ ﺇﻨﻤﺎ ﺘﻠﻘﻲ ﻅﻼ ﹰ‬

‫ﺍﻟﺘﻲ ﻨﺤﻥ ﺒﺼﺩﺩ ﺩﺭﺍﺴﺘﻬﺎ ‪.‬‬

‫‪ -2‬ﺍﻷﺼﻭل ﺍﻻﻋﺘﺯﺍﻟﻴﺔ ﻭﻭﺍﻗﻊ ﺍﻟﻔﻜﺭ ‪:‬‬

‫ﻟﻠﻤﻌﺘﺯﻟﺔ ﺃﺼﻭل ﺃﺴﺎﺴﻴﺔ ﻴﺘﻔﻘﻭﻥ ﻋﻠﻴﻬﺎ ﻭﻫﺫﻩ ﺍﻷﺼﻭل ﻭﺍﻟﻤﺒﺎﺩﺉ ﺘﺘﻤﺜل‬

‫ﻓﻲ ﺨﻤﺴﺔ ﺃﻤﻭﺭ ﻭﻫﻲ ‪ :‬ﻤﺒﺩﺃ ﺍﻟﺘﻭﺤﻴﺩ ﻭﻤﺒﺩﺃ ﺍﻟﻌﺩل ﻭﻤﺒﺩﺃ ﺍﻟﻤﻨﺯﻟﺔ ﺒﻴﻥ ﺍﻟﻤﻨﺯﻟﻴﻥ‬ ‫ﻭﻤﺒﺩﺃ ﺍﻟﻭﻋﺩ ﻭﺍﻟﻭﻋﻴﺩ ﻭﻤﺒﺩﺃ ﺍﻷﻤﺭ ﺒﺎﻟﻤﻌﺭﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻥ ﺍﻟﻤﻨﻜﺭ ‪.‬‬

‫ﻭﻟﻤﺎ ﻜﺎﻥ ﺍﻟﻔﻜﺭ ﻻ ﻴﻨﺒﺜﻕ ﻤﻥ ﺍﻟﻌﺩﻡ ﻭﻻ ﻴﻨﺸﺄ ﻤﻥ ﺍﻟﻔﺭﺍﻍ ﺒﺤﺎل ﻓﻘﺩ ﻨﺸﺄﺕ ﻫﺫﻩ‬

‫ﺍﻟﻤﺒﺎﺩﺉ ﺍﻻﻋﺘﺯﺍﻟﻴﺔ ﺒﻨﺎ ًﺀ ﻋﻠﻰ ﻤﺅﺜﺭﺍﺕ ﺒﻌﻴﻨﻬﺎ ‪ ،‬ﻭﺍﺴﺘﻨﺎﺩﹰﺍ ﻋﻠﻰ ﻭﺍﻗﻊ ﻓﻜﺭﻱ ﻤﺨﺼﻭﺹ‬ ‫)‪(2‬‬ ‫)‪(3‬‬ ‫)‪(4‬‬

‫ﺃﻨﻅﺭ ﻨﻅﺭﻴﺔ ﺍﻟﻤﻘﺎﺼﺩ ﻋﻨﺩ ﺍﻹﻤﺎﻡ ﺍﻟﺸﺎﻁﺒﻲ ‪ ،‬ﺩ‪ /‬ﺃﺤﻤﺩ ﺍﺍﻟﺭﻴﺴﻭﻨﻰ ﻁ ‪1995‬ﻡ‬ ‫ﺍﻟﺸﺎﻁﺒﻲ‪ :‬ﺍﻟﻤﻭﺍﻓﻘﺎﺕ ﺝ ‪ ، 2‬ﺩﺍﺭ ﺍﻟﻤﻌﺭﻓﺔ ﺒﻴﺭﻭﺕ ‪ ،‬ﺒﺩﻭﻥ ﺘﺎﺭﻴﺦ ‪ ،‬ﺹ ‪. 384‬‬ ‫ﺍﺒﻥ ﺤﺯﻡ ‪ :‬ﺍﻹﺤﻜﺎﻡ ﻓﻲ ﺃﺼﻭل ﺍﻷﺤﻜﺎﻡ ‪.101/8 ،‬‬

‫ﻨﻅﺭﻴﺔ ﺍﻟﺼﺭﻓﺔ ‪ ،‬ﺃﺼﻭﻟﻬﺎ ﻭﺃﺒﻌﺎﺩﻫﺎ‬

‫ﺃ‪ .‬ﺠﻤﺎل ﺍﻟﺩﻴﻥ ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺸﺭﻴﻑ‬

‫ﻼ ﻋﻠﻰ ﺃﻥ ﺃﺼﻠﻬﻡ ﺍﻷﺴﺎﺱ ﺍﻟﺫﻱ ﻜﺎﻥ‬ ‫‪ ،‬ﻓﻜﺎﻨﺕ ﺭﺩﻭﺩ ﺃﻓﻌﺎل ﻋﻠﻰ ﻫﺫﺍ ﺍﻟﻭﺍﻗﻊ ‪ ،‬ﻓﻀ ﹰ‬

‫ﺴﺒﺒﹰﺎ ﻓﻲ ﺍﻋﺘﺯﺍﻟﻬﻡ ﻤﺠﻠﺱ ﺍﻟﺤﺴﻥ ﺍﻟﺒﺼﺭﻱ ‪ -‬ﻭﻫﻭ ﻤﺒﺩﺃ ﺍﻟﻤﻨﺯﻟﺔ ﺒﻴﻥ ﺍﻟﻤﻨﺯﻟﺘﻴﻥ ‪-‬‬

‫ﺠﺎﺀ ﻜﺭﺩ ﻓﻌل ﻋﻠﻰ ﺃﻓﻜﺎﺭ ﺍﻟﺨﻭﺍﺭﺝ ﻭﺍﻟﻤﺭﺠﺌﺔ)‪.(1‬‬

‫ﺃﻤﺎ ﻤﺒﺩﺃ " ﺍﻟﻭﻋﺩ ﻭﺍﻟﻭﻋﻴﺩ )‪"(2‬ﻓﻘﺩ ﺠﺎﺀ ﺭﺩﹰﺍ ﻋﻠﻰ ﺍﻟﻤﺭﺠﺌﺔ ﺍﻟﺫﻴﻥ ﺠﻌﻠﻭﺍ‬

‫ﺍﻷﻋﻤﺎل ﺒﻤﻌﺯل ﻋﻥ ﺍﻟﻌﻘﻴﺩﺓ ﻜﻤﺎ ﺠﺎﺀ ﻤﺒﺩﺃ" ﺍﻷﻤﺭ ﺒﺎﻟﻤﻌﺭﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻥ ﺍﻟﻤﻨﻜﺭ " ﺭﺩﹰﺍ‬

‫)‪(1‬‬

‫ﺍﻟﺴﺒﺏ ﻓﻲ ﺍﻋﺘﺯﺍل ﺍﻟﻤﻌﺘﺯﻟﺔ – ﻜﻤﺎ ﻴﻘﻭل ﺍﻟﺸﻬﺭﺴﺘﺎﻨﻲ – ﺃﻨﻪ ﺩﺨل ﺭﺠل ﻋﻠﻰ ﺍﻟﺤﺴﻥ ﺍﻟﺒﺼﺭﻱ‬

‫ﻓﻘﺎل ‪ :‬ﻴﺎ ﺇﻤﺎﻡ ﺍﻟﺩﻴﻥ ﻟﻘﺩ ﻅﻬﺭﺕ ﻓﻲ ﺯﻤﺎﻨﻨﺎ ﺠﻤﺎﻋﺔ ﻴﻜﻔﺭﻭﻥ ﺃﺼـﺤﺎﺏ ﺍﻟﻜﺒـﺎﺌﺭ؛ ﻭﺍﻟﻜﺒﻴـﺭﺓ‬

‫ﻋﻨﺩﻫﻡ ﻜﻔﺭ ﻴﺨﺭ ﺝ ﻋﻥ ﺍﻟﻤﻠﺔ ؛ ﻭﻫﻡ ﻭﻋﻴﺩﻴﺔ ﺍﻟﺨـﻭﺍﺭﺝ ‪ ،‬ﻭﺠﻤﺎﻋـﺔ ﻴﺭﺠﺌـﻭﻥ ﺃﺼـﺤﺎﺏ‬ ‫ﺍﻟﻜﺒﺎﺌﺭ؛ ﻭﺍﻟﻜﺒﻴﺭﺓ ﻋﻨﺩﻫﻡ ﻻ ﺘﻀﺭ ﻤﻊ ﺍﻹﻴﻤﺎﻥ؛ ﻭﺃﻥ ﺍﻟﻌﻤل ﻋﻠﻰ ﻤﺫﻫﺒﻬﻡ ﻟﻴﺱ ﻤﻥ ﺍﻹﻴﻤﺎﻥ ؛‬ ‫ﻭﻻ ﻨﻀﺭ ﻤﻊ ﺍﻹﻴﻤﺎﻥ ﻤﻌﺼﻴﺔ ﻜﻤﺎ ﻻ ﺘﻨﻔﻊ ﻤﻊ ﺍﻟﻜﻔﺭ ﻁﺎﻋﺔ ؛ ﻭﻫﻡ ﻤﺭﺠﺌﺔ ﺍﻷﻤـﺔ ﻓﻜﻴـﻑ‬ ‫ﺘﺤﻜﻡ ﻓﻲ ﺫﻟﻙ ؟‬

‫ﻓﻔﻜﺭ ﺍﻟﺤﺴﻥ ؛ ﻭﻗﺒل ﺃﻥ ﻴﺠﺏ ﻗﺎل ﻭﺍﺼل ﺒﻥ ﻋﻁﺎﺀ ‪ :‬ﺃﻨﺎ ﻻ ﺃﻗﻭل ‪ :‬ﺇﻥ‬

‫ﺼﺎﺤﺏ ﺍﻟﻜﺒﻴﺭﺓ ﻤﺅﻤﻥ ﻤﻁﻠﻘﹰﺎ ﻭﻻ ﻜﺎﻓﺭ ﻤﻁﻠﻘﹰﺎ ؛ ﻓﻬﻭ ﻓﻲ ﻤﻨﺯﻟﺔ ﺒﻴﻥ ﻤﻨﺯﻟﺘﻴﻥ ﻻ ﻤﺅﻤﻥ ﻭﻻ‬ ‫ﻜﺎﻓﺭ؛ ﺜﻡ ﻗﺎﻡ ﻭﺍﻋﺘﺯل ﺇﻟﻰ‬

‫ﺃﺴﻁﻭﺍﻨﺔ ﻤﻥ ﺃﺴﻁﻭﺍﻨﺎﺕ ﺍﻟﻤﺴﺠﺩ ﻴﻘﺭﺭ ﻤﺎ ﺃﺠﺎﺏ ﺒﻪ ﻋﻠﻰ ﺍﻟﺠﻤﺎﻋﺔ‬

‫ﻤﻥ ﺃﺼﺤﺎﺏ ﺍﻟﺤﺴﻥ ﻓﻘﺎل ‪ :‬ﺍﻟﺤﺴﻥ‪ :‬ﺍﻋﺘﺯﻟﻨﺎ ﻭﺍﺼل ؛ ﻓﺴـﻤﻰ ﺃﺼـﺤﺎﺒﻪ ﻤﻌﺘﺯﻟـﺔ ) ﺍﻟﻤﻠـل‬ ‫ﻭﺍﻟﻨﺤل ﺹ ‪.( 38‬‬

‫)‪(2‬‬

‫ﻤﺒﺩﺃ ﺍﻟﻭﻋﺩ ﻭﺍﻟﻭﻋﻴﺩ ﻤﺘﻌﻠﻕ ﺒﻤﺒﺩﺃ ) ﺍﻟﻌﺩل ( ﻭﻴﻌﻨﻲ ﻫﺫﺍ ﺍﻷﺼل ﺃﻥ ﻤﻥ ﺃﻁﺎﻉ ﺍﷲ ﺩﺨل‬

‫ﺍﻟﺠﻨﺔ ؛ﻭﻫﺫﺍ ﻭﻋﺩ ‪ ،‬ﻭﻤﻥ ﻋﺼﻰ ﺍﷲ ﺩﺨل ﺍﻟﻨﺎﺭ؛ ﻭﻫﺫﺍ ﻭﻋﻴﺩ ‪ ،‬ﻭﻗﺩ ﺠﺎﺀ ﻫﺫﺍ ﺍﻟﻤﺒﺩﺃ ﺒﺨﻼﻑ‬ ‫ﺃﻓﻜﺎﺭ ﺍﻟﻤﺭﺠﺌﺔ ﺍﻟﺫﻴﻥ ﺫﻫﺒﻭﺍ ﺇﻟﻰ ‪ :‬ﺃﻨﻪ ﻻ ﺘﻀﺭ ﻤﻊ ﺍﻹﻴﻤﺎﻥ ﻤﻌﺼﻴﺔ ﻭﻻ ﺘﻨﻔﻊ ﻤﻊ ﺍﻟﻜﻔﺭ ﻁﺎﻋﺔ ؛‬ ‫ﻓﺠﻌﻠﻭﺍ ﺍﻹﻴﻤﺎﻥ ﺒﻤﻌﺯل ﻋﻥ ﺍﻷﻋﻤﺎل ‪ .‬ﻭﻟﻜﻥ ﺍﻟﻤﻌﺘﺯﻟﺔ ﻗﺩ ﺨﺎﻟﻔﻭﻫﻡ ﻓﺫﻫﺒﻭﺍ ‪-‬ﻋﻠﻰ ﻟﺴﺎﻥ ﻜﺒﻴﺭﻫﻡ‬ ‫ﻭﺍﺼل ﺒﻥ ﻋﻁﺎﺀ ﺇﻟﻰ ﺃﻥ ﻤﺭﺘﻜﺏ ﺍﻟﻜﺒﻴﺭﺓ ﺇﺫﺍ ﻤﺎﺕ ﻤﻥ ﻏﻴﺭ ﺘﻭﺒﺔ ﻓﻬﻭ ﻤﻥ ﺃﻫل ﺍﻟﻨﺎﺭ ﺨﺎﻟﺩ‬

‫ﻓﻴﻬﺎ؛ ﻭﺍﻟﺠﻨﺔ ﻻ ﻴﺩﺨﻠﻬﺎ ﺇﻻ ﺍﻟﻤﺅﻤﻨﻭﻥ؛ ﻭﺍﻟﻤﺅﻤﻥ ‪ -‬ﻋﻨﺩﻫﻡ ‪ -‬ﻫﻭ ﺍﻟﻤﺴﺘﺠﻤﻊ ﻟﺼﻔﺎﺕ ﺍﻟﺨﻴﺭ ؛‬

‫ﺃﻤﺎ ﺍﻟﻔﺎﺴﻕ ﻓﻠﻴﺱ ﻜﺫﻟﻙ ؛ ﻓﻬﻭ ﺇﺫﻥ ﻟﻴﺱ ﺒﻤﺅﻤﻥ ‪ ،‬ﻭﻟﻴﺱ ﺒﻜﺎﻓﺭ؛ ﻷﻥ ﺍﻟﺸﻬﺎﺩﺓ ﻭﺼﻔﺎﺕ‬

‫ﺍﻟﺨﻴﺭ ﺍﻟﻤﻭﺠﻭﺩﺓ ﻓﻴﻪ ﻻ ﻭﺠﻪ ﻹﻨﻜﺎﺭﻫﺎ ‪ ،‬ﻭﻟﻴﺱ ﻓﻰ ﺍﻵﺨﺭﺓ ﺇﻻ ﻓﺭﻴﻘﺎﻥ ‪ :‬ﻓﺭﻴﻕ ﻓﻲ ﺍﻟﺠﻨﺔ ﻭﻓﺭﻴﻕ‬ ‫ﻓﻲ ﺍﻟﺴﻌﻴﺭ؛ ﻭﻟﻜﻥ ﺍﻟﻔﺎﺴﻕ ﻴﺨﻔﻑ ﻋﻨﻪ ﻭﻴﻜﻭﻥ ﻓﻲ ﺩﺭﻜﺔ ﻓﻭﻕ ﺩﺭﻙ ﺍﻟﻜﺎﻓﺭ ) ﺍﻨﻅﺭ ﺍﻟﻤﻠل ‪،‬‬ ‫ﺹ ‪.( 38‬‬

‫ﺘﻔﻜ ﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪2001، (2‬ﻡ ‪1422/‬ﻫـ‬ ‫ﻋﻠﻰ ﺍﻟﺸﻴﻌﺔ ﺍﻹﻤﺎﻤﻴﺔ ﺃﻭ ﺍﻟﺭﻭﺍﻓﺽ ﻤﻨﻬﻡ ﻋﻠﻰ ﻭﺠﻪ ﺍﻟﺨﺼﻭﺹ‬

‫ﻓﻘﺩ ﺠﺎﺀ ﺭﺩﹰﺍ ﻋﻠﻰ ﺍﻟﺠﺒﺭﻴﺔ‬

‫ﺍﻟﻭﺤﻲ ﻭﻋﻠﻭﻤﻪ‬ ‫)‪(3‬‬

‫ﺃﻤﺎ ﻤﺒﺩﺃ ) ﺍﻟﻌﺩل(‬

‫ﺍﻟﺫﻴﻥ ﺯﻋﻤﻭﺍ ﺃﻥ ﻜل ﺃﻓﻌﺎل ﺍﻟﻌﺒﺩ ﻤﻥ ﺍﷲ )‪ ،(1‬ﻭﻫﺫﺍ‬

‫ﺍﻟﻤﺒﺩﺃ ﻋﻨﺩ ﺍﻟﻤﻌﺘﺯﻟﺔ ‪ -‬ﻤﺘﻌﻠﻕ ﺒﻘﻀﻴﺔ ) ﺍﻟﺤﺭﻴﺔ ﻭ ﺍﻻﺨﺘﻴﺎﺭ( ﻭ" ﺍﻟﺘﻌﺩﻴل ﻭﺍﻟﺘﺠﻭﻴﺭ "‬

‫؛ ﻭﻗﺩ ﺃﺜﺒﺘﻭﺍ ﻓﻴﻪ ﻟﻺﻨﺴﺎﻥ ﺍﻟﻘﺩﺭﺓ ‪ ،‬ﻭﺍﻹﺭﺍﺩﺓ ‪ ،‬ﻭﺍﻟﻤﺸﻴﺌﺔ ‪،‬ﻭﺍﻻﺴﺘﻁﺎﻋﺔ ‪ ،‬ﻭﻨﺴﺒﻭﺍ ﺇﻟﻴﻪ‬

‫ﺃﻓﻌﺎﻟﻪ ﻋﻠﻰ ﺴﺒﻴل ﺍﻟﺤﻘﻴﻘﺔ ﻻ ﺍﻟﻤﺠﺎﺯ ‪ ،‬ﻭﻟﺫﻟﻙ ﻓﻬﻭ ﻗﺎﺩﺭ ﺨﺎﻟﻕ ﻷﻓﻌﺎﻟﻪ ﺨﻴﺭﻫﺎ ﻭﺸﺭﻫﺎ‬

‫‪ ،‬ﻤﺴﺘﺤﻕ ﻋﻠﻴﻬﺎ ﺜﻭﺍﺒﹰﺎ ﻭﻋﻘﺎﺒﹰﺎ ‪ ،‬ﻭﺍﻟﺭﺏ ﻤﻨﺯﻩ ﻋﻥ ﺇﻀﺎﻓﺔ ﺍﻟﺸﺭ ﻭﺍﻟﻅﻠﻡ ﺇﻟﻴﻪ ‪ ،‬ﺇﺫ ﻫﻭ‬ ‫ﻻ ﻴﻔﻌل ﺇﻻ ﺍﻟﺼﻼﺡ ﻭﺍﻟﺨﻴﺭ )‪ .(2‬ﻭﻷﻫﻤﻴﺔ ﻤﺒﺩﺃ ﺍﻟﺘﻭﺤﻴﺩ ﻋﻨﺩ ﺍﻟﻤﻌﺘﺯﻟﺔ ﻓﻰ ﻫﺫﻩ‬

‫ﺍﻟﺩﺭﺍﺴﺔ؛ ﻭ ﺍﺘﺼﺎﻟﻪ ﺍﻟﻭﺜﻴﻕ ﺒﻨﻅﺭﻴﺔ ﺍﻟﺼﺭﻓﺔ ﺍﻟﺘﻲ ﻨﺤﻥ ﺒﺼﺩﺩ ﺩﺭﺍﺴﺘﻬﺎ ؛ ﻓﺈﻨﻪ‬

‫ﻴﻨﺒﻐﻲ ﺇﻓﺭﺍﺩﻩ ﺒﺎﻟﺩﺭﺍﺴﺔ ‪.‬‬

‫‪ -3‬ﺍﻟﺘﻭﺤﻴﺩ ﻋﻨﺩ ﺍﻟﻤﻌﺘﺯﻟﺔ ‪:‬‬

‫ﺍﻟﺘﻭﺤﻴﺩ ﻤﻔﻬﻭﻡ ﻤﺨﺼﻭﺹ ﻋﻨﺩ ﺍﻟﻤﻌﺘﺯﻟﺔ ﻴﺘﻌﻠﻕ ﺒﺘﺼﻭﺭﻫﻡ ﺍﻟﺘﻨﺯﻴﻬﻰ ﻋﻥ‬

‫ﺍﻟﺫﺍﺕ ﺍﻹﻟﻬﻴﺔ ‪ ،‬ﻭﻫﺫﺍ ﺍﻟﺘﺼﻭﺭ ﻗﺩ ﺒﻠ‬

‫ﻗﺩﺭﹰﺍ ﻋﻅﻴﻤﹰﺎ ﻤﻥ ﺍﻟﺘﺠﺭﻴﺩ ﻭ ﺍﻟﺒﻌﺩ ﻋﻥ‬

‫ﺃﻓﻜﺎﺭ ﺍﻟﻤﺸﺒﻬﺔ ‪ ،‬ﻭﻟﺫﻟﻙ ﺃﻭﻟﻭﺍ ﻜل ﺍﻵﻴﺎﺕ ﺍﻟﺘﻲ ﺘﺜﺒﺕ ﷲ ﺘﻌﺎﻟﻰ ﻴﺩﹰﺍ ﺃﻭ ﻋﻴﻨﹰﺎ ﺃﻭ ﻨﺤﻭﻫﺎ‬ ‫‪ -‬ﻭ ﺃﻋﻁﻭﻫﺎ ﻤﻌﺎﻥ ﻤﺠﺎﺯﻴﺔ ﺘﻨﺎﺴﺏ ﻤﻨﻬﺠﻬﻡ ﻓﻰ ﺍﻟﺘﻨﺯﻴﻪ ﻭﺍﻟﺘﺠﺭﻴﺩ ‪ ،‬ﻭﻟﻡ ﻴﺄﺕ ﻫﺫﺍ‬

‫ﺍﻟﻤﺒﺩﺃ ﻤﻥ ﻓﺭﺍﻍ ‪ ،‬ﺒل ﻜﺎﻥ ﺭﺩﹰﺍ ﻋﻠﻰ ﺃﻓﻜﺎﺭ ﺍﻟﻴﻬﻭﺩ ﺍﻟﻘﺭﺍﺌﻴﻴﻥ "ﻭﻫﻡ ﻤﺸﺒﻬﺔ ﺍﻟﻴﻬﻭﺩ"‬ ‫)‪(3‬‬

‫ﺍﻷﻤﺭ ﺒﺎﻟﻤﻌﺭﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻥ ﺍﻟﻤﻨﻜﺭ ﻋﻨﺩ ﺍﻟﻤﻌﺘﺯﻟﺔ ﻫﻭ ﺇﺯﺍﻟﺔ ﺃﻫل ﺍﻟﺒﻐﻲ ﻭﺘﻘﻭﻴﻡ ﺍﻷﻤﺭﺍﺽ ﻓﻲ‬

‫ﺍﻟﻤﺠﺘﻤﻊ ﺒﺎﻟﺴﻴﻑ ‪ ،‬ﻭﻗﺩ ﻭﺍﻓﻘﻬﻡ ﻓﻲ ﺫﻟﻙ ﺍﻟﺨﻭﺍﺭﺝ ﻭﺍﻟﺯﻴﺩﻴﻪ‪ ،‬ﻭﻗﺩ ﺠﺎﺀ ﻫﺫﺍ ﺍﻟﻤﺒﺩﺃ ﺭﺩﹰﺍ ﻋﻠﻰ ﺍﻟﺸﻴﻌﺔ‬

‫ﺍﻹﻤﺎﻤﻴﺔ ﺃﻭ ﺍﻟﺭﻭﺍﻓﺽ ﻤﻨﻬﻡ ﺨﺎﺼﺔ ‪ ،‬ﺤﻴﺙ ﺭﺃﻭﺍ ﺃﻥ ﺍﻷﻤﺭ = ﺒﺎﻟﻤﻌﺭﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻥ ﺍﻟﻤﻨﻜﺭ ﺒﺎﻟﻘﻠﺏ‬ ‫ﻼ ﻭﺃﻥ ﻗﺘﻠﻭﺍ ﺠﻤﻴﻌﹰﺎ)ﺃﻨﻅﺭ ﺍﻟﻔﺼل ﻓﻲ‬ ‫‪ ،‬ﻭﺒﺎﻟﻠﺴﺎﻥ ‪.‬ﺃﻥ ﻗﺩﺭ ﻋﻠﻰ ﺫﻟﻙ ﻭﻻ ﻴﻜﻥ ﺒﺎﻟﻴﺩ ﻭﺍﻟﺴﻴﻭﻑ ﺃﺼ ﹰ‬

‫ﺍﻟﻤﻠل ﻭﺍﻷﻫﻭﺍﺀ ﻭﺍﻟﻨﺤل ‪.(31/4‬‬

‫)‪(1‬‬

‫ﺫﻫﺏ ﺍﻟﺠﺒﺭﻴﺔ ﻭﻋﻠﻰ ﺭﺃﺴﻬﻡ ﺍﻟﺠﻬﻡ ﺒﻥ ﺼﻔﻭﺍﻥ ﺇﻟﻰ ﺃﻨﻪ ) ﻻ ﻓﻌل ﻷﺤﺩ ﻓﻲ ﺍﻟﺤﻘﻴﻘﺔ ﺇﻻ ﺍﷲ ﻭﺤﺩﻩ‬

‫ﻭﺃﻨﻪ ﻫﻭ ﺍﻟﻔﺎﻋل ﻭﺃﻥ ﺍﻟﻨﺎﺱ ﺇﻨﻤﺎ ﺘﻨﺴﺏ ﺇﻟﻴﻬﻡ ﺃﻓﻌﺎﻟﻬﻡ ﻋﻠﻰ ﺍﻟﻤﺠﺎﺯ ﻜﻤﺎ ﻴﻘﺎل ‪ :‬ﺘﺤﺭﻜﺕ ﺍﻟﺸﺠﺭﺓ ﻭﺩﺍﺭ‬

‫ﺍﻟﻔﻠﻙ ﻭﺯﺍﻟﺕ ﺍﻟﺸﻤﺱ ﻭﺇﻨﻤﺎ ﻓﻌل ﺫﻟﻙ ﺒﺎﻟﻔﻠﻙ ﻭﺍﻟﺸﺠﺭ ﻭﺍﻟﺸﻤﺱ ﺍﷲ ﺴﺒﺤﺎﻨﻪ ﻭﺘﻌﺎﻟﻰ(‪،‬ﻤﻘﺎﻻﺕ‬ ‫ﺍﻹﺴﻼﻤﻴﻴﻥ ‪.132/1‬‬

‫)‪(2‬‬

‫ﺍﻟﻤﻠل ﻭﺍﻟﻨﺤل ‪ ،‬ﺹ ‪.35‬‬

‫ﻨﻅﺭﻴﺔ ﺍﻟﺼﺭﻓﺔ ‪ ،‬ﺃﺼﻭﻟﻬﺎ ﻭﺃﺒﻌﺎﺩﻫﺎ‬

‫ﺃ‪ .‬ﺠﻤﺎل ﺍﻟﺩﻴﻥ ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺸﺭﻴﻑ‬

‫ﺍﻟﺫﻴﻥ ﺤﺎﻭﻟﻭﺍ ﺘﺠﺴﻴﻡ ﺍﻟﺫﺍﺕ ﺍﻹﻟﻬﻴﺔ ﻭﺸﺒﻬﻭﻫﺎ ﺒﺫﺍﺕ ﺍﻹﻨﺴﺎﻥ ‪،‬ﻜﻤﺎ ﺠﺎﺀ ﺭﺩﹰﺍ ﻋﻠﻰ‬ ‫ﺃﻓﻜﺎﺭ ﺍﻟﻨﺼﺎﺭﻯ ﺃﻴﻀﹰﺎ ﻓﻲ ﻤﺴﺄﻟﺔ ﺍﻟﻭﺤﺩﺓ ﻭﺍﻟﺘﻌﺩﺩ ﻭﺍﻨﺘﻘﺎل ﺍﻟﺠﻭﻫﺭ ﻭﺘﺤﻴﺯﻩ ﻭﻗﺒﻭﻟﻪ‬

‫ﻟﻸﻏﺭﺍﺽ ‪ ،‬ﻭﻗﺩ ﺭﺃﻯ ﺍﻟﻤﻌﺘﺯﻟﺔ ﺃﻥ ﺍﻟﺨﻼﻑ ﺒﻴﻥ ﺍﻹﺴﻼﻡ ﻭﺍﻟﻨﺼﺭﺍﻨﻴﺔ ﺇﻨﻤﺎ ﻴﻜﻤﻥ‬

‫ﻓﻲ ﻤﻭﻀﻌﻴﻥ ﻫﻤﺎ ‪ " :‬ﺍﻟﺘﺜﻠﻴﺙ ﻭﺍﻻﺘﺤﺎﺩ " ﻓﺎﻟﻤﻭﻀﻊ ﺍﻷﻭل ﻗﺩ ﺯﻋﻡ ﺍﻟﻨﺼﺎﺭﻯ ﻓﻴﻪ‬ ‫ﺃﻥ ﺍﷲ ﺠﻭﻫﺭ ﻭﺍﺤﺩ ﻭﺜﻼﺜﺔ ﺃﻗﺎﻨﻴﻡ‬

‫)‪(1‬‬

‫‪ ،‬ﻭﻓﻲ ﺍﻟﻤﻭﻀﻊ ﺍﻟﺜﺎﻨﻲ ﺯﻋﻤﻭﺍ ﺍﺘﺤﺎﺩ ﻋﻴﺴﻰ‬

‫ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻤﻊ ﺍﷲ ‪ ،‬ﻓﻬﻭ ﻋﻨﺩﻫﻡ ﺫﻭ ﻁﺒﻴﻌﺘﻴﻥ‪ :‬ﻻﻫﻭﺘﻴﺔ ﻭﻨﺎﺴﻭﺘﻴﺔ‬

‫)‪(2‬‬

‫ﻟﻜﻭﻨﻪ ﻤﺘﺤﺩﹰﺍ‬

‫ﻤﻊ ﺍﷲ‪ ،‬ﻭﻟﻴﺱ ﺫﻟﻙ ﻓﺤﺴﺏ ﺒل ﺠﺎﺀ ﻫﺫﺍ ﺍﻷﺼل ﻜﺫﻟﻙ ﺭﺩﹰﺍ ﻋﻠﻰ ﺃﻓﻜﺎﺭ ﺍﻟﺜﻨﻭﻴﺔ ‪-‬‬ ‫ﺍﻟﻘﺎﺌﻠﻴﻥ ﺒﻭﺠﻭﺩ ﺇﻟﻬﻴﻥ ‪ ،‬ﻭﻜﺫﻟﻙ ﺍﻟﻔﺭﻕ ﺍﻟﺘﻲ ﺘﻔﺭﻋﺕ ﻋﻨﻬﺎ ﻜﺎﻟﻤﺯﺩﻜﻴﺔ ﻭﺍﻟﺩﻴﺼﺎﻨﻴﺔ‬ ‫ﻭﺍﻟﻤﺎﻨﻭﻴﺔ‬

‫ﻭﻏﻴﺭﻫﺎ ؛ ﻭﻗﺩ ﺫﻫﺒﺕ ﻁﺎﺌﻔﺔ ﻤﻥ ﺍﻟﻤﺎﻨﻭﻴﺔ ﺇﻟﻰ ﺃﻥ ﺜﺎﻟﺙ ﺍﻟﻨﻭﺭ ﻭﺍﻟﻅﻠﻤﺔ‬

‫ﻫﻭ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ )‪(3‬ﻫﺫﺍ ﻤﺎ ﻴﺘﻌﻠﻕ ﺒﺎﻟﺩﻴﺎﻨﺎﺕ ﻭﺍﻟﻔﺭﻕ ﻏﻴﺭ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻟﺘﻲ‬

‫ﻭﺠﺩﺕ ﻓﻲ ﺩﻴﺎﺭ ﺍﻹﺴﻼﻡ ﺁﻨﺫﺍﻙ ‪ ،‬ﺃﻤﺎ ﻤﺎ ﻴﺘﻌﻠﻕ ﺒﺎﻟﻔﺭﻕ ﻭﺍﻟﻁﻭﺍﺌﻑ ﺍﻹﺴﻼﻤﻴﺔ ‪ ،‬ﻓﻘﺩ‬

‫ﺠﺎﺀ ﻫﺫﺍ ﺍﻟﻤﺒﺩﺃ ﺭﺩﹰﺍ ﻋﻠﻰ ﺃﻓﻜﺎﺭ ﺍﻟﻤﺸﺒﻬﺔ ﻭﻏﻼﺓ ﺍﻟﺸﻴﻌﺔ ﺍﻟﺫﻴﻥ ﻤﺎﻟﻭﺍ ﺇﻟﻰ ﺍﻟﺘﺸﺒﻴﻪ‬

‫ﻭﺍﻟﺤﻠﻭل‪ ،‬ﻭﻟﻘﺩ ﺯﺍﺩ ﻫﺅﻻﺀ ﺍﻟﻤﺸﺒﻬﺔ ﻋﻠﻰ ﺍﻟﺴﻠﻑ ‪ ،‬ﻓﻭﻗﻌﻭﺍ ﻓﻲ ﺍﻟﺘﺸﺒﻴﻪ ﺍﻟﺼﺭﻑ ‪،‬‬

‫ﻭﺫﻫﺒﻭﺍ ﺇﻟﻰ ﺃﻥ ﻤﻌﺒﻭﺩ ﻫﻡ "ﻋﻠﻰ ﺼﻭﺭﺓ ﺫﺍﺕ ﺃﻋﻀﺎﺀ ﻭﺃﺒﻌﺎﺽ ﺇﻤﺎ ﺭﻭﺤﺎﻨﻴﺔ ﺃﻭ‬

‫)‪(1‬‬

‫ﻴﻘﻭل ﺍﻷﺏ ﻗﻤﺒﺭ ‪:‬ﺤﻴﻨﻤﺎ ﺃﺭﺍﺩ ﺍﻟﻤﺴﻴﺤﻴﻭﻥ ﺍﻟﺘﻌﺒﻴﺭ ﻋﻥ ‪ -‬ﻜﻭﻥ ﺍﷲ ﻭﺍﺤﺩ ﻓﻴﻪ ﺜﻼﺜﺔ ﺃﻗﺎﻨﻴﻡ ﺒﻁﺭﻴﻘـﺔ‬

‫ﻓﻠﺴﻔﻴﺔ‪ -‬ﺃﺜﺎﺭ ﺫﻟﻙ ﻤﺸﻜﻠﺔ ﻓﻲ ﻏﺎﻴﺔ ﺍﻟﺩﻗﺔ ‪:‬ﻜﻴﻑ ﻴﻤﻜﻥ ﺍﻟﺘﻭﻓﻴﻕ ﺒﻴﻥ ﺍﻹﻴﻤﺎﻥ ﺒﺈﻟﻪ ﻭﺍﺤﺩ ﻭﺒﻴﻥ ﺍﻟﻘﻭل ﺒﺄﻨﻪ‬

‫ﺃﺏ ﻭﺍﺒﻥ ﻭﺭﻭﺡ ﻗﺩﺱ ؟ ﻜﻴﻑ ﻴﻜﻭﻥ ﻭﺍﺤﺩ ﻓﻲ ﺜﻼﺜﺔ ؟ ﻭﻟﺫﻟﻙ ﻤﻴﺯﻭﺍ ﺍﷲ ﺒﻴﻥ ﺍﻟﻁﺒﻴﻌـﺔ ﻭﺍﻷﻗﻨـﻭﻡ ؛‬ ‫ﻭﻗﺎﻟﻭﺍ ﺇﻥ ﺍﷲ ﻓﻲ ﻁﺒﻴﻌﺔ ﻭﺍﺤﺩﺓ ﻭﻓﻴﻪ ﺜﻼﺜﺔ ﺃﻗﺎﻨﻴﻡ ‪ :‬ﺃﺏ ﻭﺍﺒﻥ ﻭﺭﻭﺡ ﻗﺩﻭﺱ‪ .‬؛ ﻴﻤﻠﻙ ﻜـل ﻭﺍﺤـﺩ‬ ‫ﻤﻨﻬﻡ ﻨﻔﺱ ﺍﻟﻁﺒﻴﻌﺔ ؛ ﻓﺘﺘﻌﺩﺩ ﺍﻷﻗﺎﻨﻴﻡ ﻭﻻ ﻴﺘﻌﺩﺩ ﺍﷲ‪ .‬ﻭﺍﻟﻤﺴﻴﺤﻴﻭﻥ ﻟﺫﻟﻙ ﻴﻘﺭﻭﻥ ﺒﺄﻥ ﻋﻘﻴـﺩﺓ ﺍﻟﺜـﺎﻟﻭﺙ‬

‫ﺘﺘﻌﻠﻕ ﺒﻁﺒﻴﻌﺔ ﺍﷲ ﻨﻔﺴﻬﺎ ﻭﺒﻤﺎ ﻴﻜﺘﻨﻑ ﻫﺫﻩ ﺍﻟﻁﺒﻴﻌﺔ ﻤﻥ ﺃﺴﺭﺍﺭ ﻴﻔﻭﻕ ﺇﺩﺭﺍﻜﻬﺎ ﻋﻘﻭﻟﻨـﺎ ‪ ) .‬ﺍﻨﻅـﺭ‬ ‫ﺃﺼﻭل ﺍﻟﻔﻠﺴﻔﺔ ﺍﻟﻌﺭﺒﻴﺔ ﻟﻸﺏ ﻴﻭﺤﻨﺎ ﻗﻤﺒﺭﻁ‪/‬ﺍﻟﻤﻁﺒﻌﺔ ﺍﻟﻜﺎﺜﻭﻟﻴﻜﻴﺔ(‪.‬‬

‫)‪(2‬‬ ‫)‪(3‬‬

‫ﺍﻟﻘﺎﻀﻲ ﻋﺒﺩ ﺍﻟﺠﺒﺎﺭ ‪ ،‬ﺸﺭﺡ ﺍﻷﺼﻭل ﺍﻟﺨﻤﺴﺔ ‪ ،‬ﺹ ‪.292‬‬

‫ﺍﻟﻘﺎﻀﻲ ﻋﺒﺩ ﺍﻟﺠﺒﺎﺭ ﺍﻟﻤﻌﻨﻰ ﺝ ‪ ، 5‬ﺘﺤﻘﻴﻕ ﺃﻤﻴﻥ ﺍﻟﺨﻭﻟﻲ ‪ ،‬ﻁ‪ /‬ﺍﻷﻭﻟﻰ ﺩﺍﺭ ﺍﻟﻜﺘﺏ ‪1960‬ﻡ ‪،‬ﺹ‬

‫‪.70/69‬‬

‫ﺘﻔﻜ ﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪2001، (2‬ﻡ ‪1422/‬ﻫـ‬ ‫ﺠﺴﻤﺎﻨﻴﺔ ﻭﻴﺠﻭﺯ ﻋﻠﻴﻪ ﺍﻟﻤﻼﻤﺴﺔ ﻭﺍﻟﻤﺼﺎﻓﺤﺔ "‬

‫)‪(4‬‬

‫ﺍﻟﻭﺤﻲ ﻭﻋﻠﻭﻤﻪ‬

‫ﻭﻗﺎل ﺩﺍﻭﺩ ﺍﻟﺠﻭﺍﺭﺒﻰ – ﺃﺤﺩ ﺃﺌﻤﺘﻬﻡ‬

‫‪ " :-‬ﺍﻋﻔﻭﻨﻲ ﻤﻥ ﺍﻟﻔﺭﺝ ﻭﺍﻟﻠﺤﻴﺔ ﻭﺍﺴﺄﻟﻭﻨﻲ ﻋﻤﺎ ﻭﺭﺍﺀ ﺫﻟﻙ")‪.(5‬‬

‫ﻭﻻ ﺸﻙ ﺃﻥ ﻫﺫﻩ ﺍﻷﻓﻜﺎﺭ ﺍﻟﻤﻨﻜﺭﺓ ﺍﻟﺸﺎﺫﺓ ﻻ ﻴﻘﺒﻠﻬﺎ ﺍﻟﻌﻘل ﺍﻟﺼﺤﻴﺢ ‪ .‬ﻭﻻ‬

‫ﺍﻟﻔﻁﺭﺓ ﺍﻟﺴﻠﻴﻤﺔ ‪ ،‬ﻓﻤﺎ ﻫﻲ ﺇﻻ ﻜﻤﺎ ﻗﺎل‬ ‫ﻤﻌﺘﺒﺭﻴﻥ ﺒل ﻋﻥ ﺴﻔﻬﺎﺀ ﺃﻏﺘﺎﻡ ﺠﻬﻼﺀ (‬

‫)‪(6‬‬

‫ﺍﻟﺸﻬﺭﺴﺘﺎﻨﻲ ‪ ) :‬ﻟﻡ ﺘﺼﺩﺭ ﻋﻥ ﻋﻠﻤﺎﺀ‬

‫ﻭﺃﻤﺎﻡ ﻫﺫﺍ ﺍﻟﻭﻀﻊ ﺍﻟﻔﻜﺭﻱ ﺍﻟﻤﺭﻴﺞ ﺃﻋﻠﻥ‬

‫ﺍﻟﻤﻌﺘﺯﻟﺔ ﻤﺒﺩﺃ ﺍﻟﺘﻭﺤﻴﺩ ﻟﺩﻴﻬﻡ – ﻭﻫﻭ ﻤﺒﺩﺃ ﻴﻘﻭﻡ ﻋﻠﻰ ‪ :‬ﺃﻥ ﺍﷲ ﻟﻴﺱ ﻜﻤﺜﻠﻪ ﺸﺊ ﻭﻻ‬ ‫ﺘﺩﺭﻜﻪ ﺍﻷﺒﺼﺎﺭ ‪ ،‬ﻭﻻ ﺘﺤﻴﻁ ﺒﻪ ﺍﻷﻗﻁﺎﺭ‪ ،‬ﻭﻻ ﻴﺘﺤﻭل ‪ ،‬ﻭﻻ ﻴﺘﻐﻴﺭ ﻭﻻ ﻴﻨﺘﻘل‬

‫ﻻ ؛‬ ‫)‪:(1‬ﻭﻨﻔﻭﺍ ﻋﻨﻪ ﺍﻟﺘﺸﺒﻴﻪ ﻤﻥ ﻜل ﻭﺠﻪ ‪:‬ﺠﻬﺔ ﻭﺼﻭﺭﺓ ﻭﺠﺴﻤﺎ ﻭﺘﺤﻴﺯﹰﺍ ﻭﺍﻨﺘﻘﺎ ﹰ‬ ‫ﻭﺃﻭﺠﺒﻭﺍ ﺘﺄﻭﻴل ﻜل ﺍﻵﻴﺎﺕ ﺍﻟﻤﺘﺸﺎﺒﻬﺔ ‪.‬‬

‫ﻭﻟﻤﺎ ﻜﺎﻥ ﻤﻥ ﺃﺨﺹ ﺼﻔﺎﺕ ﺍﻹﻟﻪ ﺍﻷﺯﻟﻴﺔ ﻭﺍﻟﻘﺩﻡ ‪ ،‬ﻓﺈﻥ ﺍﻟﻤﻌﺘﺯﻟﺔ ﻨﻔﻭﺍ ﺃﻥ‬

‫ﻴﻜﻭﻥ ﻤﻊ ﺍﷲ ﺸﺊ ﻴﺸﺎﺭﻜﻪ ﺍﻷﺯﻟﻴﺔ ﻭﺍﻟﻘﺩﻡ ‪ ،‬ﻭ ﻷﺠل ﺫﻟﻙ ﻨﻔﻭﺍ ﺍﻟﺼﻔﺎﺕ ﺍﻟﻘﺩﻴﻤﺔ‪،‬‬

‫ﻭﺫﻫﺒﻭﺍ ﺇﻟﻰ ﺃﻥ ﺼﻔﺎﺕ ﺍﷲ ﻫﻲ ﻫﻭ ‪ :‬ﻓﻬﻭ ﻋﺎﻟﻡ ﺒﺫﺍﺘﻪ ‪ ،‬ﺤﻲ ﺒﺫﺍﺘﻪ ‪ ،‬ﻗﺎﺩﺭ ﺒﺫﺍﺘﻪ ‪،‬‬ ‫ﻻ ﺒﻌﻠﻡ ﻭ ﺤﻴﺎﺓ ﻭﻗﺩﺭﺓ ﻓﺎﻟﺫﺍﺕ ﺍﻹﻟﻬﻴﺔ ﻭﺍﺤﺩﺓ ﻻ ﻜﺜﺭﺓ ﻓﻴﻬﺎ ﺒﻭﺠﻪ ﻤﻥ ﺍﻟﻭﺠﻭﻩ ‪ ،‬ﻭﻟﻭ‬ ‫ﺸﺎﺭﻜﺘﻪ ﻫﺫﻩ ﺍﻟﺼﻔﺎﺕ ﻓﻲ ﺍﻟﻘﺩﻡ ﻟﺸﺎﺭﻜﺘﻪ ﻓﻲ ﺍﻷﻟﻭﻫﻴﺔ ‪ ،‬ﻭﻫﺫﺍ ﻤﺎ ﻻ ﻴﻜﻭﻥ)‪.(2‬‬

‫‪ -4‬ﺼﻔﺔ ﺍﻟﻜﻼﻡ ‪:‬‬

‫ﺇﻥ ﻤﻥ ﺃﺸﻬﺭ ﺍﻟﻘﻀﺎﻴﺎ ﻭﺃﻋﻘﺩﻫﺎ ﻋﻠﻰ ﺍﻹﻁﻼﻕ ﻓﻲ ﻤﺠﺎل ﺍﻟﻌﻘﻴﺩﺓ ﻟﻬﻲ ﻗﻀﻴﺔ‬

‫)ﻜﻼﻡ ﺍﷲ( ﻭﻟﻴﺱ ﺫﻟﻙ ﻓﺤﺴﺏ ‪ ،‬ﺒل ﺴﻤﻲ ﻋﻠﻡ ﺍﻟﻜﻼﻡ ﺒﺫﻟﻙ ﻜﻤﺎ ﻴﻘﻭل ﺍﻟﺸﻬﺭ ﺴﺘﺎﻨﻰ‬ ‫"ﻷﻥ‬

‫ﺒﺎﺴﻤﻬﺎ"‬

‫)‪(4‬‬ ‫)‪(5‬‬

‫ﺃﻅﻬﺭﻤﺴﺄﻟﺔ ﺘﻜﻠﻤﻭﺍ ﻓﻴﻬﺎ ﻭﺘﻘﺎﺘﻠﻭﺍ ﻋﻠﻴﻬﺎ ﻫﻲ ﻤﺴﺄﻟﺔ ﺍﻟﻜﻼﻡ ؛ ﻓﺴﻤﻲ ﺍﻟﻨﻭﻉ‬ ‫)‪(3‬‬

‫ﻭﻏﺎﻟﺒﹰﺎ ﻤﺎ ﺘﺄﺘﻲ ﻫﺫﻩ ﺍﻟﻘﻀﻴﺔ ﻤﻔﺭﺩﺓ ﻋﻨﺩ ﺍﻟﺩﺭﺍﺴﺔ ؛ ﻭﺫﻟﻙ ﻟﺨﻁﻭﺭﺘﻬﺎ‬

‫ﺍﻟﻤﻠل ﻭﺍﻟﻨﺤل ‪ ،‬ﺹ ‪.87 -84‬‬ ‫ﺍﻟﻤﺼﺩﺭ ﻨﻔﺴﻪ‪.‬‬

‫)‪ (6‬ﺍﻟﻤﺼﺩﺭ ﻨﻔﺴﻪ‪.‬‬ ‫)‪(1‬‬ ‫)‪(2‬‬ ‫)‪(3‬‬

‫ﺍﻹﻨﺘﺼﺎﺭ ‪ ،‬ﺹ ‪.5‬‬ ‫ﺍﻟﻤﻠل ﻭﺍﻟﻨﺤل ‪.35 ،‬‬ ‫ﺍﻟﻤﺼﺩﺭ ﻨﻔﺴﻪ‪.‬‬

‫ﻨﻅﺭﻴﺔ ﺍﻟﺼﺭﻓﺔ ‪ ،‬ﺃﺼﻭﻟﻬﺎ ﻭﺃﺒﻌﺎﺩﻫﺎ‬

‫ﺃ‪ .‬ﺠﻤﺎل ﺍﻟﺩﻴﻥ ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺸﺭﻴﻑ‬

‫ﻭﺘﻌﻘﻴﺩﻫﺎ ‪،‬ﻜﻤﺎ ﺘﻅﻬﺭ ﺃﺤﻴﺎﻨﹰﺎ ﻓﻲ ﺒﺎﺏ ﺍﻟﻌﺩل ؛ ﻷﻥ ﻫﺫﺍ ﺍﻟﺒﺎﺏ ﻴﺘﺤﺩﺙ ﻋﻥ ﺃﻓﻌﺎل ﺍﷲ‬

‫ﻭﻤﺎ ﻴﺴﺘﺤﺴﻥ ﻤﻨﻬﺎ ﻭﻤﺎ ﻴﻘﺒﺢ ﻭﻴﺴﺘﺤﻴل ‪.‬‬

‫ﻭﻗﺒل ﺍﻻﺴﺘﺭﺴﺎل ﻓﻲ ﻫﺫﺍ ﺍﻟﻤﻭﻀﻭﻉ ﺍﻟﻤﻌﻘﺩ ﻭﺍﻟﺘﻭﻏل ﻓﻲ ﺃﻏﻭﺍﺭﻩ ﻭﻤﺘﺎﻫﺎﺘﻪ ‪،‬‬

‫ﻻﺒﺩ ﻤﻥ ﺇﺜﺒﺎﺕ ﺃﺼﻠﻴﻴﻥ ﺃﺴﺎﺴﻴﻴﻥ ﺃﺜﺒﺘﻬﻤﺎ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻌﻅﻴﻡ ﻓﻲ ﻋﺩﺓ ﺁﻴﺎﺕ ‪ ،‬ﻭﺫﻟﻙ‬

‫ﺤﺘﻰ ﻴﻤﻜﻥ ﺍﻟﺒﻨﺎﺀ ﻋﻠﻴﻬﻤﺎ‬

‫ﻓﻲ ﺇﻁﺎﺭ ﻤﻨﺎﻗﺸﺔ ﻋﻘﻴﺩﺓ ﺍﻻﻋﺘﺯﺍل ﻭﺃﻓﻜﺎﺭﻩ ﺩﺍﺨل ﻫﺫﺍ‬

‫ﺍﻟﻤﻀﻤﺎﺭ ﺍﻟﺸﺎﺌﻙ ‪ ،‬ﻭﻫﺫﺍﻥ ﺍﻷﺼﻼﻥ ﻫﻤﺎ ‪:‬‬

‫‪-1‬ﻨﺴﺒﺔ ﺍﻟﻜﻼﻡ ﻭﺇﻀﺎﻓﺘﻪ ﺇﻟﻰ ﺍﷲ‪.‬‬

‫‪-2‬ﻜﻭﻥ ﻫﺫﺍ ﺍﻟﻜﻼﻡ ﺍﻹﻟﻬﻲ ﻤﻌﺠﺯﹰﺍ ؛ ﻭﺒﻪ ﻴﻘﻭﻡ ﺍﻟﺘﺤﺩﻱ‪.‬‬

‫ﻭﻟﻤﺎ ﻜﺎﻥ ﺍﻟﻜﻼﻡ ﺼﻔﺔ ﷲ ﺘﻌﺎﻟﻰ ‪ -‬ﺒﺎﺩﻱ ﺍﻟﺭﺃﻱ ‪ -‬ﺒﺎﻋﺘﺒﺎﺭ ﺃﻨﻪ ﺘﻌﺎﻟﻰ‬

‫ﻤﺘﻜﻠﻡ ‪ ،‬ﻭﺍﻟﻜﻼﻡ ﻤﻨﺴﻭﺏ ﻭﻤﻀﺎﻑ ﺇﻟﻴﻪ ﺒﻨﺹ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻌﻅﻴﻡ ‪ ،‬ﻭﻟﻤﺎ ﻜﺎﻥ ﻫﺫﺍ ﺍﻟﻜﻼﻡ‬

‫ﺍﻹﻟﻬﻲ – ﻜﻤﺎ ﻫﻭ ﺒﻴﻥ ﻤﻥ ﺨﻼل ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ – ﻤﻜﻭﻨﹰﺎ ﻤﻥ ﺃﺼﻭﺍﺕ ﻭﺤﺭﻭﻑ‬

‫ﻭﻜﻠﻤﺎﺕ ‪ ،‬ﻓﺈﻥ ﻫﺫﺍ ﺍﻷﻤﺭ ﺒﺭﻤﺘﻪ ﻗﺩ ﻭﻀﻊ ﺍﻟﻔﻜﺭ ﺍﻻﻋﺘﺯﺇﻟﻰ ﺍﻟﻌﻘﻠﻲ ﺃﻤﺎﻡ ﻤﻌﻀﻼﺕ ﻓﻲ‬ ‫ﻏﺎﻴﺔ ﺍﻟﺼﻌﻭﺒﺔ ﻭﺍﻟﺘﻌﻘﻴﺩ – ﺍﻷﻤﺭ ﺍﻟﺫﻱ ﻴﺴﺘﺩﻋﻲ ﻤﺭﺍﺠﻌﺔ ﺫﻟﻙ ﺍﻟﻤﻨﻬﺞ ﺒﺄﻜﻤﻠﻪ ‪ ،‬ﻭﺫﻟﻙ‬

‫ﻷﻥ ﺍﻹﻗﺭﺍﺭ ﺒﺘﻠﻙ ﺍﻷﻤﻭﺭ ﺍﻟﻭﺍﻀﺤﺔ ﻟﻬﻭ ﺃﻤﺭ ﻓﻲ ﻏﺎﻴﺔ ﺍﻟﺨﻁﻭﺭﺓ ﺩﺍﺨل ﻫﺫﺍ‬

‫ﺍﻟﻤﻨﻬﺞ ﺍﻟﺫﻱ ﻨﺸﺄ ﺒﻨﺎ ًﺀ ﻋﻠﻰ ﻭﺍﻗﻊ ﻓﻜﺭﻱ ﻤﻌﻴﱠﻥ ﻭﺠﺎﺀﺕ ﺃﻓﻜﺎﺭﻩ ﺍﻟﻌﻘﻠﻴﺔ ﻤﺼﺒﻭﻏﺔ‬

‫ﺒﺭﺩﻭﺩ ﺃﻓﻌﺎﻟﻪ ﺘﺠﺎﻩ ﺍﻟﻔﺭﻕ ﺍﻷﺨﺭﻯ ﻓﺎﻹﻗﺭﺍﺭ ﺒﺘﻠﻙ ﺍﻷﻤﻭﺭ ﻴﺅﺩﻱ ﺇﻟﻰ ﺍﻟﺤﺭﺝ ﺍﻟﻔﻜﺭﻱ‬

‫ﺍﻟﻜﺒﻴﺭ ﺃﻤﺎﻡ ﺃﻓﻜﺎﺭ ﻜل ﻤﻥ ﺍﻟﻨﺼﺎﺭﻯ ﻭﺍﻟﻤﺸﺒﻬﺔ ﺍﻟﺫﻴﻥ ﺠﺎﺀ ﻤﻨﻬﺞ ﺍﻻﻋﺘﺯﺍل ﺒﺨﻼﻓﻬﻡ‬ ‫ﺍﺒﺘﺩﺍ ًﺀ ‪.‬‬

‫ﻭﻭﺠﻪ ﺍﻟﺤﺭﺝ ﻓﻴﻤﺎ ﺫﻜﺭ ﺁﻨﻔﺎ ﺃﻨﻪ ﺇﺫﺍ ﻜﺎﻥ ﻜﻼﻡ ﺍﷲ ﻗﺩﻴﻡ ﺃﺯﻟﻲ ‪ ،‬ﻭﻜﺎﻨﺕ‬

‫ﺃﺨﺹ ﺼﻔﺎﺕ ﺍﻹﻟﻪ ﻫﻲ ﺍﻷﺯﻟﻴﺔ ﻭﺍﻟﻘﺩﻡ ﻓﺈﻥ ﺫﻟﻙ ﻴﻠﺯﻡ ﻋﻨﻪ ‪ :‬ﺇﻥ ﺸﺎﺭﻙ ﺍﷲ ﻓﻲ‬ ‫ﻫﺫﺍ ﺍﻟﻭﺼﻑ ﺸﺊ ﻟﺸﺎﺭﻜﻪ ﻓﻲ ﺍﻷﻟﻭﻫﻴﺔ ﻨﻔﺴﻬﺎ ‪ ،‬ﻫﺫﺍ ﺇﺫﺍ ﻜﺎﻨﺕ ﺍﻟﺼﻔﺎﺕ ﻏﻴﺭ ﺍﻟﺫﺍﺕ ‪،‬‬

‫ﺃﻤﺎ ﺇﺫﺍ ﻜﺎﻨﺕ ﺍﻟﺼﻔﺎﺕ ﻫﻲ ﺍﻟﺫﺍﺕ ‪ -‬ﻜﻤﺎ ﻴﻘﻭل ﺍﻟﻤﻌﺘﺯﻟﺔ ‪ -‬ﻓﺈﻥ ﺫﻟﻙ ﻴﺅﺩﻱ ﺇﻟﻰ ﺍﻟﻘﻭل‬

‫ﺒﺄﻥ ﻜﻼﻤﻪ ﻫﻭ ﺫﺍﺘﻪ ‪ ،‬ﻭﻓﻲ ﻜﻼ ﺍﻷﻤﺭﻴﻥ ﻤﻭﺍﻓﻘﺔ ﻟﻠﻨﺼﺎﺭﻯ ﻓﻲ ﺍﺩﻋﺎﺌﻬﻡ ﺃﻟﻭﻫﻴﺔ‬ ‫ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ؛ ﺒﺎﻋﺘﺒﺎﺭﻩ ﻜﻠﻤﺔ ﺍﷲ ‪ ،‬ﺃﻤﺎ ﻜﻭﻥ ﺍﻟﻘﺭﺁﻥ ﻤﻜﻭﻨﹰﺎ ﻤﻥ ﺤﺭﻭﻑ‬

‫ﻥ ﺫﻟﻙ ﻴﻘﺘﻀﻲ ﻤﺨﺎﺭﺝ ﻭﺁﻻﺕ ﻟﻬﺫﻩ ﺍﻷﺼﻭﺍﺕ ﻟﺩﻯ ﺍﻟﻤﺘﻜﻠﻡ‬ ‫ﻭﺃﺼﻭﺍﺕ ﻭﻜﻠﻤﺎﺕ ﻓﺈ ّ‬

‫ﺍﻟﻭﺤﻲ ﻭﻋﻠﻭﻤﻪ‬

‫ﺘﻔﻜ ﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪2001، (2‬ﻡ ‪1422/‬ﻫـ‬

‫؛ ﻭﻫﺫﺍ ﻤﺎ ﻴﺸﺎﺒﻪ ﺃﻓﻜﺎﺭ ﺍﻟﻤﺸﺒﻬﺔ ﻭﻻ ﻴﻨﺎﺴﺏ ﻤﻨﻬﺞ ﺍﻟﻤﻌﺘﺯﻟﺔ ﺍﻟﻤﻭﻏل ﻓﻲ ﺍﻟﺘﺠﺭﻴﺩ‬ ‫ﻭﺍﻟﺘﻨﺯﻴﻪ ‪.‬‬

‫ﻭﻟﻤﺎ ﻜﺎﻥ ﺍﻷﻤﺭﻋﻠﻰ ﻫﺫﺍ ﺍﻟﻭﺠﻪ ﺍﻟﺫﻱ ﺫﻜﺭﻨﺎ ﻓﺈﻨﻪ ﻗﺩ ﻜﺎﻥ ﻟﻠﻤﻌﺘﺯﻟﺔ ﻓﻲ ﻫﺫﻴﻥ‬

‫ﺍﻷﻤﺭﻴﻥ ﺃﻓﻜﺎﺭ ﺨﺎﺼﺔ ﺒﻬﺎ ﻏﻴﺭ ﻗﻠﻴل ﻤﻥ ﺍﻟﻐﺭﺍﺒﺔ‬

‫ﺍﻟﺨﺎﺼﺔ ﺘﻜﻤﻥ ﻓﻲ ﻤﻭﻀﻌﻴﻥ ﻫﻤﺎ ‪:‬‬

‫ﻜﻤﺎ ﻻ ﻴﺨﻔﻰ ‪،‬ﻭﻫﺫﻩ ﺍﻷﻓﻜﺎﺭ‬

‫‪-1‬ﺘﺸﺩﺩﻫﻡ ﻓﻲ ﺒﺴﻁ ﻋﻘﻴﺩﺓ "ﺨﻠﻕ ﺍﻟﻘﺭﺁﻥ" ﻭﺇﺜﺒﺎﺕ ﺃﻥ ﺍﻟﻘﺭﺁﻥ ﻭﺍﻟﻜﻼﻡ ﺍﻹﻟﻬﻲ ﻜﻠﻪ ﻟﻴﺱ‬ ‫ﺼﻔﺔ ﷲ ﺘﻌﺎﻟﻰ ﺒل ﻓﻌل ﻤﻥ ﺃﻓﻌﺎﻟﻪ ‪ ،‬ﻭﻫﺫﺍ ﺍﻟﻔﻌل ﻤﺨﻠﻭﻕ ﻟﻪ ﺘﻌﺎﻟﻰ ‪ ،‬ﻭﻗﺩ ﺠﺎﺀ ﻓﻲ‬

‫ﻥ‬ ‫ﺨﻁﺎﺏ ﺍﻟﺨﻠﻴﻔﺔ ﺍﻟﻤﺄﻤﻭﻥ ﺍﻟﺫﻱ ﻴﺄﻤﺭ ﻓﻴﻪ ﺒﺎﻤﺘﺤﺎﻥ ﺍﻟﻨﺎﺱ ﻓﻲ ﻫﺫﻩ ﺍﻟﻘﻀﻴﺔ ‪ :‬ﺇ ّ‬ ‫ﺍﻟﺫﻴﻥ ﺭﻓﻀﻭﺍ ﻓﻜﺭﺓ" ﺨﻠﻕ ﺍﻟﻘﺭﺁﻥ ﻗﺩ " ﺴﺎﻭﻭﺍ ﺒﻴﻥ ﺍﷲ ﺘﻌﺎﻟﻰ ﻭﺒﻴﻥ ﻤﺎ ﺃﻨﺯل ﻤﻥ‬ ‫)‪(1‬‬

‫ﺍﻟﻘﺭﺁﻥ"‬

‫ﻭ" ﻭﻀﺎﻫﻭﺍ ﺒﻪ ﻗﻭل ﺍﻟﻨﺼﺎﺭﻯ ﻓﻲ ﺍﺩﻋﺎﺌﻬﻡ ﻓﻲ ﻋﻴﺴﻰ ﺒﻥ ﻤﺭﻴﻡ ﺃﻨﻪ ﻏﻴﺭ‬

‫ﻤﺨﻠﻭﻕ‪ ،‬ﺇﺫ ﻜﺎﻥ ﻜﻠﻤﺔ ﺍﷲ")‪.(2‬‬

‫‪-2‬ﺨﺼﻭﺼﻴﺔ ﺃﻓﻜﺎﺭﻫﻡ ﻓﻲ ﻨﺴﺒﺔ ﺍﻟﻘﺭﺁﻥ ﺇﻟﻰ ﺍﷲ ﺘﻌﺎﻟﻰ ﺤﻴﺙ ﺍﺘﻔﻘﻭﺍ ﻋﻠﻰ ﺇﻀﺎﻓﺔ‬ ‫ﺍﻟﻘﺭﺍﻥ ﺇﻟﻴﻪ ﺘﻌﺎﻟﻰ ﻭﻨﻔﻭﺍ ﺍﻟﺤﺭﻭﻑ ﻭﺍﻷﺼﻭﺍﺕ ﺍﻟﺘﻲ ﻫﻲ ﻤﻥ ﺨﺼﺎﺌﺹ ﺍﻟﻤﺨﻠﻭﻕ ‪،‬‬

‫ﻭ ﺴﻴﺄﺘﻲ ﺒﻴﺎﻥ ﺫﻟﻙ ﻓﻲ ﻤﻭﻀﻌﻪ‪.‬‬

‫‪ - 5‬ﻗﻀﻴﺔ ﺨﻠﻕ ﺍﻟﻘﺭﺁﻥ ‪:‬‬

‫ﺃﻤﺎﻡ ﺍﻟﺤﺭﺝ ﺍﻟﻔﻜﺭﻱ ﻋﻨﺩ ﻤﻭﺍﺠﻬﺔ ﻋﻘﻴﺩﺓ ﺍﻟﻨﺼﺎﺭﻯ ﺫﻫﺏ ﺍﻟﻤﻌﺘﺯﻟﺔ ﺇﻟﻰ ﺃﻥ‬

‫ﻜﻼﻡ ﺍﷲ ﺘﻌﺎﻟﻰ ﻓﻌل ﻤﻥ ﺃﻓﻌﺎﻟﻪ ؛ ﻭﻻﺒﺩ ﺃﻥ ﻴﺘﻘﺩﻡ ﺍﷲ ﺘﻌﺎﻟﻰ ﺃﻓﻌﺎﻟﻪ ﻭﻴﻜﻭﻥ ﻤﻭﺠﻭﺩﹰﺍ‬

‫ﻗﺒﻠﻬﺎ‬

‫)‪(3‬‬

‫؛ ﻓﻬﻲ ﻷﺠل ﺫﻟﻙ ﺤﺎﺩﺜﺔ ﻭﻤﺨﻠﻭﻗﺔ ﻟﻪ ‪ .‬ﻭﻗﺩ ﺫﻫﺏ ﺍﻟﻨﻅﺎﻡ ﺇﻟﻰ ﺃﻥ ﺍﷲ ﻟﻡ‬

‫ﻴﺨﻠﻕ ﺁﻴﺎﺕ ﺍﻷﻨﺒﻴﺎﺀ " ﻭﻤﻥ ﺒﻴﻨﻬﺎ ﺍﻟﻘﺭﺁﻥ " ﺇﻻ ﻭﻗﺕ ﻅﻬﻭﺭﻫﺎ ﻋﻠﻰ ﺃﻴﺩﻱ ﺭﺴﻠﻪ ‪ ،‬ﻭﻟﻡ‬ ‫ﺘﻜﻭﻥ ﻤﻭﺠﻭﺩﺓ ﻗﺒل ﺫﻟﻙ )‪.(4‬‬

‫)‪(1‬‬

‫ﺘﺎﺭﻴﺦ ﺍﻟﻁﺒﺭﻱ ‪ 503/9‬ﻁ ﺍﻷﻭﻟﻰ ﺩﺍﺭ ﺍﻟﻔﻜﺭ ﺒﺒﻴﺭﻭﺕ ‪1987‬ﻡ ‪.‬‬

‫)‪(3‬‬

‫ﺍﻟﻤﻠل ﺍﻟﻨﺤل ‪.64‬‬

‫)‪(2‬‬

‫)‪(4‬‬

‫ﻨﻔﺱ ﺍﻟﻤﺼﺩﺭ‪.‬‬

‫ﺍﻟﻤﺼﺩﺭ ﺒﻔﺴﻪ ‪.55‬‬

‫ﻨﻅﺭﻴﺔ ﺍﻟﺼﺭﻓﺔ ‪ ،‬ﺃﺼﻭﻟﻬﺎ ﻭﺃﺒﻌﺎﺩﻫﺎ‬

‫ﺃ‪ .‬ﺠﻤﺎل ﺍﻟﺩﻴﻥ ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺸﺭﻴﻑ‬

‫ﻭﻷﺠل ﺇﺜﺒﺎﺕ ﺤﺩﻭﺙ ﺍﻟﻘﺭﺁﻥ ﺃﻴﻀﹰﺎ ﻓﻘﺩ ﺫﻫﺒﻭﺍ ﺇﻟﻰ ﺃﻥ ﺍﻵﻴﺎﺕ ﺍﻟﻘﺭﺁﻨﻴﺔ ﺇﻨﻤﺎ‬

‫ﺘﺼﻑ ﺤﻭﺍﺩﺙ؛ ﻭ ﻻ ﻴﻤﻜﻥ ﺒﺤﺎل ﺃﻥ ﺘﻜﻭﻥ ﻫﺫﻩ ﺍﻵﻴﺎﺕ ﺍﻟﻭﺍﺼﻔﺔ ﻗﺩ ﺃﻋﺩﺕ ﻗﺒل‬

‫ﺍﻟﺤﻭﺍﺩﺙ ﺍﻟﻤﻭﺼﻭﻓﺔ‪ ،‬ﻜﻤﺎ ﺃﻥ ﻫﺫﻩ ﺍﻵﻴﺎﺕ ﺒﻬﺎ ﺃﻭﺍﻤﺭ ﻭﻨﻭﺍﻩ ﻭﻟﻴﺱ ﻤﻥ ﺍﻟﺤﻜﻤﺔ ﺃﻥ‬

‫ﻼ ﻤﻨﺫ ﺍﻷﺯل ‪ ،‬ﻭﻟﺫﻟﻙ‬ ‫ﻴﺅﻤﺭ ﺍﻟﻌﺩﻡ ‪ ،‬ﺇﺫ ﺃﻥ ﺍﻟﻤﺄﻤﻭﺭ ﻭﺍﻟﻤﻨﻬﻲ ﻏﻴﺭ ﻤﻭﺠﻭﺩﻴﻥ ﺃﺼ ﹰ‬

‫ﻜﺎﻥ ﻻﺒﺩ ﺃﻥ ﺘﻜﻭﻥ ﻫﺫﻩ ﺍﻵﻴﺎﺕ ﺍﻵﻤﺭﺓ ﺍﻟﻨﺎﻫﻴﺔ ﻗﺩ ﺤﺩﺜﺕ ‪ -‬ﻭﺍﻟﺤﺩﻭﺙ ﺨﻠﻕ ‪-‬‬

‫ﺒﻌﺩ ﻅﻬﻭﺭ ﺍﻟﻤﺄﻤﻭﺭ ﻭﺍﻟﻤﻨﻬﻲ ﺇﻟﻰ ﺤﻴﺯ ﺍﻟﻭﺠﻭﺩ‪.‬‬ ‫ﻭﻗﺩ ﺤﺎﻭل‬

‫ﺍﻟﻤﻌﺘﺯﻟﺔ ﺒﺫﻟﻙ ﺃﻥ ﻴﻨﻔﻭﺍ ﻋﻥ ﺍﻟﻘﺭﺁﻥ ﺼﻔﺔ ﺍﻟﻘﺩﻡ ‪ .‬ﻭﺫﻟﻙ ﻷﻥ‬

‫ﺍﻟﻘﺩﻡ‪ -‬ﻋﻨﺩﻫﻡ ‪ -‬ﺇﺜﺒﺎﺕ ﻟﻸﻟﻭﻫﻴﺔ ‪.‬‬ ‫ﻭﻜﻤﺎ ﺘﻠﻤﺱ ﺍﻟﻤﻌﺘﺯﻟﺔ‬

‫ﺍﻷﺩﻟﺔ ﺍﻟﻌﻘﻠﻴﺔ ﻹﺜﺒﺎﺕ ﺨﻠﻕ ﺍﻟﻘﺭﺁﻥ‬

‫ﻭﺤﺩﻭﺜﻪ ﺤﺘﻰ‬

‫ﻴﺨﺭﺠﻭﺍ ﻤﻥ ﻫﺫﺍ ﺍﻟﻤﺄﺯﻕ ﺍﻟﻔﻜﺭﻱ ﺍﻟﻜﺒﻴﺭ ﻓﻘﺩ ﺘﻠﻤﺴﻭﺍ ﺍﻷﺩﻟﺔ ﺍﻟﻨﺼﻴﺔ ﻓﺎﺴﺘﺩﻟﻭﺍ ﺒﻘﻭﻟﻪ‬

‫ﺘﻌﺎﻟﻰ ‪: :‬ﻤﺎ ﻴﺄﺘﻴﻬﻡ ﻤﻥ ﺫﻜﺭﻤﻥ ﺭﺒﻬﻡ ﻤﺤﺩﺙ ‪" ‬ﺴﻭﺭﺓ ﺍﻷﻨﺒﻴﺎﺀ ‪،‬ﺁﻴﺔ ‪ " 2:‬ﻓﺫﻜﺭ‬

‫ﺤﺩﻭﺙ ﺍﻟﻘﺭﺁﻥ ﻭﻗﻭﻟﻪ‪ :‬ﺍﷲ ﺨﺎﻟﻕ ﻜل ﺸﺊ ‪" ‬ﺍﻟﺯﻤﺭ ﺁﻴﺔ ‪ "62:‬ﻭ ﺍﻟﻘﺭﺁﻥ ﺸﺊ ﺇﺫﻥ ﻫﻭ‬ ‫ﻤﺨﻠﻭﻕ ﻭﻗﻭﻟﻪ ‪ :‬ﻭ ﺇﺫﺍ ﺒﺩﻟﻨﺎ ﺁﻴﺔ ﻤﻜﺎﻥ ﺁﻴﺔ‪" ‬ﺍﻟﻨﺤل ﺁﻴﺔ‪"101:‬ﻭﻗﻭﻟﻪ‪ :‬ﻟﻭ ﺸﺌﻨﺎ ﻟﻨﺫﻫﺒﻥ‬

‫ﺒﺎﻟﺫﻱ ﺃﻭﺤﻴﻨﺎ ﺇﻟﻴﻙ ‪ " ‬ﺍﻹﺴﺭﺍﺀ ﺁﻴﺔ‪ "86 :‬ﻭﻤﺎ ﺠﺎﺯ ﻋﻠﻴﻪ ﺍﻟﺘﺒﺩﻴل ﻭﺍﻟﺫﻫﺎﺏ ﺠﺎﺯ‬ ‫ﻋﻠﻴﻪ ﺍﻟﻌﺩﻡ ﻟﺫﻟﻙ ﻓﻬﻭ ﻤﺤﺩﺙ ﻤﺨﻠﻭﻕ‬

‫ﻭﻟﻘﺩ ﺘﺤﻭﻟﺕ ﻫﺫﻩ ﺍﻟﻘﻀﻴﺔ ﺍﻟﻔﻜﺭﻴﺔ ‪ -‬ﻓﻲ ﺘﻠﻙ ﺍﻟﻔﺘﺭﺓ ﺍﻟﺘﻲ ﻋﺎﺼﺭﻫﺎ ﺍﻟﻨﻅﺎﻡ ‪-‬‬

‫ﺇﻟﻰ ﻗﻀﻴﺔ ﺴﻴﺎﺴﻴﺔ ‪ ،‬ﺘﺒﻨﺘﻬﺎ ﺍﻟﺩﻭﻟﺔ ‪ ،‬ﻭﺃﺠﺒﺭﺕ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﺍﻋﺘﻘﺎﺩﻫﺎ ‪ ،‬ﻓﻌﻨﺩﻤﺎ ﺭﺠﻊ‬ ‫ﺍﻟﺨﻠﻴﻔﺔ ﺍﻟﻤﺄﻤﻭﻥ ﻤﻥ ﺤﺭﺒﻪ ﻓﻲ ﺒﻼﺩ ﺍﻟﺭﻭﻡ ﺒﺩﺃ ﺒﺎﻤﺘﺤﺎﻥ ﺭﺠﺎل ﺍﻟﺩﻭﻟﺔ ﻭﺍﻟﻌﻠﻤﺎﺀ‬ ‫ﺒﺩﻤﺸﻕ ﻓﻲ ﺍﻟﻘﻭل ﺒﺨﻠﻕ ﺍﻟﻘﺭﺁﻥ ‪ ،‬ﻓﻤﻥ ﺃﻗﺭ ﺒﺫﻟﻙ ﺃﻗﺭﻩ ﻓﻲ ﻋﻤﻠﻪ ﻭﻤﻥ ﺃﻨﻜﺭ ﺃﻗﺼﺎﻩ‬ ‫ﻭﺃﺒﻌﺩﻩ ﻭﻗﻀﻰ ﺒﺄﻨﻪ ﻻ ﻴﻤﻜﻥ ﺃﻥ ﻴﺅﺘﻤﻥ ﻓﻲ ﺃﻤﻭﺭ ﺍﻟﻤﺴﻠﻤﻴﻥ ‪.‬‬

‫ﻭﻗﺩ ﺃﺨﺫ ﺇﺴﺤﺎﻕ ﺒﻥ ﺇﺒﺭﺍﻫﻴﻡ ﺍﻟﺨﺯﺍﻋﻰ ) ﺼﺎﺤﺏ ﺍﻟﺸﺭﻁﺔ ( ﻨﻔﺭﹰﺍ ﻤﻥ ﻜﺒﺎﺭ‬

‫ﻥ ﺍﻟﻘﺭﺁﻥ‬ ‫ﺍﻟﻔﻘﻬﺎﺀ ‪ ،‬ﻤﻨﻬﻡ ﺃﺤﻤﺩ ﺒﻥ ﺤﻨﺒل ‪ ،‬ﻓﺎﻤﺘﺤﻨﻬﻡ ﻭﺃﺫﺍﻗﻬﻡ ﺍﻟﻌﺫﺍﺏ ؛ ﺤﺘﻰ ﺃﻗﺭﻭﺍ ﺒﺄ ّ‬

‫ﻤﺨﻠﻭﻕ؛ ﺇﻻ ﺃﺤﻤﺩ ﻓﻘﺩ ﻋﺫﺏ ﻭﺨﻠﻌﺕ ﻴﺩﻩ ‪ .‬ﻭﺘﻭﻓﻲ ﺍﻟﻤﺄﻤﻭﻥ ﺒﻌﺩ ﺍﻟﻤﺤﻨﺔ ﺒﺄﺭﺒﻌﺔ ﺃﺸﻬﺭ؛‬

‫ﻓﺨﻠﻔﻪ ﺍﻟﻭﺍﺜﻕ ﺜﻡ ﺍﻟﻤﻌﺘﺼﻡ ﺍﻟﺫﻱ ﺴﺎﺭ ﻋﻠﻰ ﺍﻟﻁﺭﻴﻘﺔ ﻨﻔﺴﻬﺎ؛ ﻭﻗﺩ ﻀﺭﺏ ﺍﻟﻤﻌﺘﺼﻡ ‪-‬‬

‫ﺍﺒﻥ ﺤﻨﺒل ﺒﻴﺩﻩ‪ ،‬ﻭﺴﺒﻪ ‪ ،‬ﻭﻟﻌﻨﻪ ‪ ،‬ﻭﻅل ﺍﻻﻋﺘﺯﺍل ﻓﻲ ﺃﻭﺠﻪ ﻭﺍﻟﻤﺤﻨﺔ ﻋﻠﻰ ﺃﺸﺩﻫﺎ‬

‫ﺍﻟﻭﺤﻲ ﻭﻋﻠﻭﻤﻪ‬

‫ﺘﻔﻜ ﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪2001، (2‬ﻡ ‪1422/‬ﻫـ‬

‫ﺤﺘﻰ ﺘﻭﻟﻰ ﺍﻟﺨﻼﻓﺔ ﺍﻟﻤﺘﻭﻜل ﺒﻥ ﺍﻟﻤﻌﺘﺼﻡ ‪ ،‬ﻓﺄﻤﺭ ﺒﺈﺒﻁﺎل ﺍﻟﻤﺤﻨﺔ ﻭﺍﻟﻨﻬﻲ ﻋﻥ ﺍﻟﺠﺩﺍل‬ ‫ﻓﻲ ﺍﻟﻘﺭﺁﻥ)‪.(1‬‬

‫‪ -6‬ﻨﺴﺒﺔ ﺍﻟﻘﺭﺁﻥ ﺇﻟﻰ ﺍﷲ ﻋﻨﺩ ﺍﻟﻤﻌﺘﺯﻟﺔ ‪:‬‬

‫ﻤﺎ ﻤﻥ ﻤﺴﻠﻡ ﻗﻁ ﺇﻻ ﻭﻴﻨﺴﺏ ﺍﻟﻘﺭﺁﻥ ﺇﻟﻰ ﺍﷲ ﺘﻌﺎﻟﻰ ؛ ﺒﺎﻋﺘﺒﺎﺭﻩ ﻜﻼﻤﻪ ‪ .‬ﻭﻟﻜﻥ‬

‫ﺍﻻﺨﺘﻼﻑ ﻓﻲ ﻭﺠﻪ ﻫﺫﻩ ﺍﻟﻨﺴﺒﺔ ﻭﻜﻴﻔﻴﺘﻬﺎ ‪ ،‬ﻭﻟﻤﺎ ﻜﺎﻥ ﺍﻟﻘﺭﺁﻥ ﻤﻜﻭﻨﹰﺎ ﻤﻥ ﺤﺭﻭﻑ‬ ‫ﻭﺃﺼﻭﺍﺕ ﻭﻜﻠﻤﺎﺕ ﻓﺈﻥ ﺍﻟﻤﻌﺘﺯﻟﺔ – ﺤﺴﺏ ﻤﻨﻬﺠﻬﻡ ﻓﻲ ﺍﻟﻌﻘﻴﺩﺓ ﻭﺍﻟﺫﻱ ﻴﻤﻴل ﺇﻟﻰ‬

‫ﺍﻟﺘﻨﺯﻴﻪ ﻭﺍﻟﺘﻌﻁﻴل‪ -‬ﻴﺭﻭﻥ ﻓﻲ ﻨﺴﺒﺔ ﺍﻟﺼﻭﺕ ﺍﻟﺫﻱ ﻴﺘﻁﻠﺏ ﺁﻻﺕ ﻤﻥ ﻟﺴﺎﻥ ﻭﺤﻨﺠﺭﺓ‬ ‫ﻭﺸﻔﺘﻴﻥ ﻭﻏﻴﺭﻫﺎ – ﺇﻟﻰ ﺍﷲ ﺘﻌﺎﻟﻰ ﻨﻭﻋﹰﺎ ﻤﻥ ﺍﻟﺘﺸﺒﻴﻪ ﻭﺍﻟﺘﺠﺴﻴﻡ ﺍﻟﺫﻱ ﻴﺨﺎﻟﻑ ﻤﻨﻬﺠﻬﻡ‬

‫ﺍﺒﺘﺩﺍﺀ‪.‬‬

‫ﻭﻟﻤﺎ ﻜﺎﻨﺕ ﺍﻟﺤﻘﻴﻘﺔ ﺍﻟﺘﻲ ﻻ ﻴﻤﺎﺭﻱ ﻓﻴﻬﺎ ﻤﺴﻠﻡ ﻫﻲ ﺃﻥ ﺍﷲ ﺘﻌﺎﻟﻰ ﻤﺘﻜﻠﻡ ﻓﺈﻥ‬

‫ﺍﻟﻤﻌﺘﺯﻟﺔ ﻟﻡ ﻴﻨﻜﺭﻭﺍ ﻫﺫﻩ ﺍﻟﺼﻔﺔ ‪ ،‬ﺒل ﻭﻀﻌﻭﺍ ﻟﻬﺎ ﺘﻌﺭﻴﻔﹰﺎ ﺨﺎﺼﹰﺎ ﻴﻨﺎﺴﺏ ﻤﻨﻬﺠﻬﻡ ؛‬ ‫ﻭﻟﺫﻟﻙ ﻓﺭﻗﻭﺍ ﺒﻴﻥ ﺍﻟﻤﺘﻜﻠﻡ ﻭﺍﻟﻼﻓﻅ ؛ ﻓﺎﻟﻤﺘﻜﻠﻡ – ﻋﻨﺩﻫﻡ ‪ -‬ﻫﻭ ﺍﻟﺫﻱ ﻴﻔﻬﻡ ﻋﻨﻪ ﻤﺎ‬

‫ﻴﺭﻴﺩ ﺇﺒﻼﻏﻪ ﻟﻐﻴﺭﻩ ‪ ،‬ﻭﻫﻭ ﻤﻥ ﻓﻌل ﺍﻟﻜﻼﻡ ﻻ ﻤﻥ ﻗﺎﻡ ﺍﻟﻜﻼﻡ ﺒﻪ )‪ .(1‬ﺃﻤﺎ ﺍﻟﻤﺘﺤﺩﺙ‬

‫ﻟﻼﻓﻅ ﻓﻬﻭ ﻤﻥ ﻗﺎﻡ ﺍﻟﻜﻼﻡ ﺒﻪ‪ ،‬ﻭﺼﺩﺭﺕ ﻋﻨﻪ ﺍﻷﺼﻭﺍﺕ ﻭﺍﻟﺤﺭﻭﻑ ﻭﺍﻷﻟﻔﺎﻅ ‪،‬‬ ‫ﻜﺄﻨﻤﺎ ﻜﺎﻨﺕ ﺍﻷﻟﻔﺎﻅ ﻟﻠﻤﺘﺤﺩﺙ ﺍﻟﻼﻓﻅ ﻭﺍﻟﻤﻌﺎﻨﻲ ﻭﺍﻟﻤﻀﺎﻤﻴﻥ ﻟﻠﻤﺘﻜﻠﻡ ‪.‬‬

‫ﻭﺇﺫﺍ ﻜﺎﻥ ﺍﻟﻜﻼﻡ ﻴﺤﻤل ﺃﻓﻜﺎﺭﹰﺍ ﻭﻤﻌﺎﻨﻲ ﻭﻤﻀﺎﻤﻴﻥ ﺒﻭﺠﻪ ﻓﻬﻭ ﻓﻲ ﺍﻟﻭﺠﻪ ﺍﻵﺨﺭ‬

‫ﻴﺤﻤل ﺃﺼﻭﺍﺘ ﹰﺎ ﻭﺃﻟﻔﺎﻅﹰﺎ ﻭﻜﻠﻤﺎﺕ ﻭﺤﺭﻭﻓ ﹰﺎ ‪ ،‬ﻓﺈﺫﺍ ﻤﺎ ﻓﻬﻤﺕ ﺍﻟﻤﻌﺎﻨﻲ ﻭﺍﻟﻤﻀﺎﻤﻴﻥ ﺍﻟﺘﻲ‬

‫ﺘﺨﺹ ﺍﻟﻤﺘﻜﻠﻡ ﺒﺄﻱ ﻨﻭﻉ ﻤﻥ ﺃﻨﻭﺍﻉ ﺍﻹﻓﻬﺎﻡ ﻓﻼ ﻋﺒﺭ ﹰﺓ ﺒﺎﻷﻟﻔﺎﻅ ﺍﻟﺘﻲ ﺘﺨﺹ ﺍﻟﻼﻓﻅ ‪،‬‬ ‫ﻭﻟﻤﺎ ﻜﻤﺎ ﺍﻷﻤﺭ ﻜﻤﺎ ﺫﻜﺭﻨﺎ ﻓﻼ ﻏﺭﻭ ﺃﻥ ﻨﺠﺩ ﺍﻹﻤﺎﻡ ﺍﻟﺠﺎﺤﻅ‬

‫ﺍﻟﻤﻌﺘﺯﻟﺔ ‪ -‬ﻴﻘﺴﻡ ﺍﻟﺩﻻﻻﺕ ﺇﻟﻰ ﺨﻤﺴﺔ ﺃﻨﻭﺍﻉ ﻭﻫﻲ ‪:‬‬

‫‪ /1‬ﺍﻟﺩﻻﻟﺔ ﺍﻟﻠﻔﻅﻴﺔ‪.‬‬ ‫‪ /2‬ﺩﻻﻟﺔ ﺍﻹﺸﺎﺭﺓ‪.‬‬

‫‪ /3‬ﺍﻟﺩﻻﻟﺔ ﺒﺎﻟﻌﻘﺩ) ﻭﻫﻭ ﻨﻭﻉ ﻤﻥ ﺍﻟﺤﺴﺎﺏ (‪.‬‬ ‫)‪(1‬‬

‫ﺘﺎﺭﻴﺦ ﺍﻟﻁﺒﺭﻱ ‪ 503 /9‬ﻭﻤﺎ ﺒﻌﺩﻫﺎ‪.‬‬

‫)‪ (1‬ﺍﻟﻤﻠل ﻭﺍﻟﻨﺤل ‪.64 ،‬‬

‫‪ -‬ﻭﻫﻭ ﻤﻥ ﺃﺌﻤﺔ‬

‫ﻨﻅﺭﻴﺔ ﺍﻟﺼﺭﻓﺔ ‪ ،‬ﺃﺼﻭﻟﻬﺎ ﻭﺃﺒﻌﺎﺩﻫﺎ‬

‫ﺃ‪ .‬ﺠﻤﺎل ﺍﻟﺩﻴﻥ ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺸﺭﻴﻑ‬

‫‪ /4‬ﺍﻟﺩﻻﻟﺔ ﺒﺎﻟﺨﻁ‪.‬‬

‫‪ /5‬ﺍﻟﺩﻻﻟﺔ ﺒﺎﻟﻨﺼﺒﺔ ) ﺍﻟﺤﺎل(‪..‬‬

‫ﻭﻴﻘﻭل ﻓﻲ ﺫﻟﻙ ) ﺠﻤﻴﻊ ﺃﺼﻨﺎﻑ ﺍﻟﺩﻻﻻﺕ ﻤﻥ ﻟﻔﻅ ﻭﻏﻴﺭ ﻟﻔﻅ ﺨﻤﺴﺔ ﺃﺸﻴﺎﺀ ﻻ ﺘﻨﻘﺹ‬ ‫ﻭﻻ ﺘﺯﻴﺩ ……… ﻭﺍﻟﻨﺼﺒﺔ ﻫﻲ ﺍﻟﺘﻰ ﺘﻘﻭﻡ ﻤﻘﺎﻡ ﺘﻠﻙ ﺍﻷﺼﻨﺎﻑ ﻭﻻ ﺘﻘﺼﺭ ﻋﻥ‬

‫ﺘﻠﻙ ﺍﻟﺩﻻﻻﺕ)‪.(1‬‬

‫ﻭﻴﺒﻴﻥ ﻤﻥ ﻜﻼﻡ ﺍﻹﻤﺎﻡ ﺍﻟﺠﺎﺤﻅ ﺃﻨﻪ ﻴﻭﻟﻲ ﺍﻟﺩﻻﻟﺔ‬

‫ﺒﺎﻟﻨﺼﺒﺔ ‪ -‬ﻭﻫﻲ ﺍﻟﺤﺎل‬

‫ﺍﻟﻤﻌﻴﺭﺓ ‪ -‬ﺍﻫﺘﻤﺎﻤﺎ ﺨﺎﺼﺎﹰ‪ ،‬ﺭﻏﻡ ﺇﻥ ﺍﻟﺒﻴﺎﻥ ‪ -‬ﻓﻲ ﻫﺫﺍ ﺍﻟﺤﺎﻟﺔ ‪ -‬ﻟﻴﺱ ﻓﻴﻪ ﻤﻥ‬

‫ﺃﺼﻭﺍﺕ ﻭﻻ ﺤﺭﻭﻑ ﻭﻻ ﺃﻟﻔﺎﻅ‪ ،‬ﻭﻟﺫﻟﻙ ﻴﻘﻭل ﺃﻴﻀﹰﺎ‪ ) :‬ﻤﺘﻰ ﺩل ﺍﻟﺸﻲﺀ ﻋﻠﻰ ﻤﻌﻨﻰ‬ ‫ﻓﻘﺩ ﺃﺨﺒﺭ ﻋﻨﻪ ؛ ﻭﺇﻥ ﻜﺎﻥ ﺼﺎﻤﺘﹰﺎ ؛ ﻭﺃﺸﺎﺭ ﺇﻟﻴﻪ ﻭﺇﻥ ﻜﺎﻥ ﺴﺎﻜﻨﹰﺎ ‪ ،‬ﻭﻫﺫﺍ ﺍﻟﻘﻭل‬ ‫ﺸﺎﺌﻊ ﻓﻲ ﺠﻤﻴﻊ ﺍﻟﻠﻐﺎﺕ ؛ ﻭﻤﺘﻔﻕ ﻋﻠﻴﻪ ﻤﻊ ﺇﻓﺭﺍﻁ ﺍﻻﺨﺘﻼﻓﺎﺕ( )‪.(2‬‬

‫ﻭﺭﻏﻡ ﻜل ﺫﻟﻙ ﻓﺈﻥ ﺍﻟﻤﺸﻜﻠﺔ ﻻ ﺯﺍﻟﺕ ﻗﺎﺌﻤﺔ ‪ ،‬ﻭﻫﻲ ﺍﻟﻌﻼﻗﺔ ﺒﻴﻥ ﻜﻼﻡ ﺍﷲ‬

‫ﺍﻟﺫﻱ ﻻ ﻴﻜﻭﻥ ﺃﺼﻭﺍﺘﺎ ﻭﺤﺭﻭﻓﹰﺎ ﻋﻨﺩ ﺍﻟﻤﻌﺘﺯﻟﺔ ﻭﺒﻴﻥ ﺍﻷﺼﻭﺍﺕ ﻭﺍﻟﺤﺭﻭﻑ ﺍﻟﺘﻲ‬ ‫ﻴﺘﻜﻭﻥ ﻤﻨﻬﺎ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ‪ ،‬ﻭﻴﻤﻜﻥ ﺃﻥ ﻨﻭﻀﺢ ﻫﺫﻩ ﺍﻟﻌﻼﻗﺔ ﻋﻠﻰ ﺍﻟﻭﺠﻪ ﺍﻵﺘﻲ ‪:‬‬

‫ﻓﺠﻭﺓ‬

‫ﻜﻼﻡ ﺍﷲ‬

‫ﺍﻷﺻﻮﺍﺕ ﻭﺍﳊﺮﻭﻑ‬ ‫ﻭﻴﺒﺩﻭ ﺃﻥ ﻫﺫﻩ ﺍﻟﻘﻀﻴﺔ ﻤﻥ ﺍﻟﺘﻌﻘﻴﺩ ﻭﺍﻟﺼﻌﻭﺒﺔ‬

‫ﺒﻤﻜﺎﻥ ؛ ﻭﻟﺫﻟﻙ ﻴﻘﻭل ﺍﻹﻤﺎﻡ‬

‫ﺍﻟﺠﻭﻴﻨﻰ ﻋﻥ ﺘﻌﻘﻴﺩﻫﺎ ) ﻤﻥ ﺃﺌﻤﺘﻨﺎ ﻤﻥ ﻴﻤﺘﻨﻊ ﻋﻥ ﺘﺤﺩﻴﺩ ﺍﻟﻜﻼﻡ ؛ ﻭﺠﻤﻠﺔ ﺍﻟﻤﻌﻠﻭﻤﺎﺕ‬ ‫ﻻ ﺘﻀﺒﻁﻬﺎ‬

‫)‪(1‬‬ ‫)‪(2‬‬

‫ﺍﻟﺤﺩﻭﺩ ‪ ،‬ﺒل ﻤﻨﻬﺎ ﻤﺎ ﻴﺤﺩﺩ ؛ ﻭﻤﻨﻬﺎ ﻤﺎﻻ ﻴﺤﺩﺩ‪ ،‬ﻜﻤﺎ ﺃﻥ ﻤﻨﻬﺎ ﻤﺎ ﻴﻌﻠل‬

‫ﺍﻟﻤﺼﺩﺭ ﺍﻟﺴﺎﺒﻕ ‪.‬‬ ‫ﺍ ﺍﻟﻤﺼﺩﺭ ﻨﻔﺴﻪ ﺝ‪ ، 1‬ﺹ ‪.82‬‬

‫ﺘﻔﻜ ﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪2001، (2‬ﻡ ‪1422/‬ﻫـ‬ ‫؛ ﻭﻤﻨﻬﺎ ﻤﺎ ﻻ ﻴﻌﻠل "‬

‫)‪(3‬‬

‫ﻋﻨﺩ ﺍﻟﻤﻌﺘﺯﻟﺔ ‪ -‬ﻤﺘﻜﻠﻡ‬

‫ﺍﻟﻭﺤﻲ ﻭﻋﻠﻭﻤﻪ‬

‫ﻭﻷﺠل ﻤﺎ ﺴﺒﻕ ﺭﻏﻡ ﺘﻌﻘﻴﺩ ﺍﻟﻘﻀﻴﺔ ﻭﺘﺸﺎﺒﻜﻬﺎ‬

‫ﻓﺈﻥ ﺍﷲ ‪-‬‬

‫ﻭﻟﻴﺱ ﺒﻼﻓﻅ ‪ ،‬ﻭﻫﻭ ﺘﻌﺎﻟﻰ ﻗﺩ ﻓﻌل ﺍﻟﻜﻼﻡ ﻭﺨﻠﻘﻪ ؛ ﻭﻟﻡ‬

‫ﻴﻘﻡ ﺍﻟﻜﻼﻡ ﺒﻪ ‪ ،‬ﻭﻟﻡ ﻴﻜﻥ ﻫﺫﺍ ﺍﻟﻜﻼﻡ ﺍﻟﺼﺎﺩﺭ ﻤﻥ ﻗﺒﻠﻪ ﺃﺼﻭﺍﺘﹰﺎ ﻭﺤﺭﻭﻓﹰﺎ ؛ ﻜﻤﺎ‬

‫ﻫﻭ ﺸﺄﻥ ﺍﻟﻼﻓﻅ ﺍﻟﺫﻱ ﻴﻘﻭﻡ ﺍﻟﻜﻼﻡ ﺒﻪ ؛ ﺒل ﻜﺎﻥ ﻤﻌﺎﻥ ﻭﺇﺸﺎﺭﺍﺕ ﻤﻔﻬﻤﺔ ؛ ﻭﻴﺸﺭﺡ‬ ‫ﺍﻹﻤﺎﻡ ﻤﺤﻤﺩ ﻋﺒﺩﻩ ﻫﺫﻩ ﺍﻟﻘﻀﻴﺔ ﺒﻘﻭﻟﻪ ‪ ) :‬ﻭﻗﺩ ﺍﻫﺘﺩﻯ ﺍﻟﺒﺸﺭ ﺇﻟﻰ ﺒﻴﺎﻥ ﻤﺎ ﻓﻲ‬

‫ﺃﻨﻔﺴﻬﻡ ﻤﻥ ﺍﻟﻜﻼﻡ ﻟﻤﻥ ﻴﺭﻴﺩﻭﻥ ﺇﻋﻼﻤﻪ ﺒﻤﻌﻨﺎﻩ ﺒﻁﺭﻴﻘﺔ ﺴﺭﻴﺔ ﺨﻔﻴﺔ ﻴﻜﻠﻡ ﺒﻬﺎ‬

‫ﺍﻟﻤﺭﺀ‬

‫ﻏﻴﺭﻩ ﻭﻫﻭ ﻴﺒﻌﺩ ﻋﻨﻪ‬

‫ﺃﻟﻭﻓﺎ ﻤﻥ ﺍﻷﻤﻴﺎل ﺒﻼ ﺼﻭﺕ ‪ ،‬ﻭﺫﻟﻙ ﻤﺎ ﻴﻌﺭﻑ‬

‫ﺒﺎﻟﺘﻠﻐﺭﺍﻑ ﺍﻟﺴﻠﻜﻲ ﻭﺍﻟﻼﺴﻠﻜﻲ ‪ ،‬ﻭﻤﺎ ﻴﺅﺩﻱ ﺒﻪ ﻴﺴﻤﻲ ﻜﻼﻤﹰﺎ ﺃﻴﻀﹰﺎ( )‪.(1‬‬

‫ﻭﺇﺫﺍ ﺍﺘﻀﺢ ﺒﺫﻟﻙ ﺃﻥ ﺍﻟﻜﻼﻡ ﺍﻹﻟﻬﻲ ﺍﻷﻭل – ﻋﻨﺩ ﺍﻟﻤﻌﺘﺯﻟﺔ ‪ -‬ﻟﻡ ﻴﻜﻥ‬

‫ﺃﺼﻭﺍﺘﹰﺎ ﻭﺤﺭﻭﻓﺎﹰ‪ ،‬ﺜﻡ ﺼﺎﺭﻜﺫﻟﻙ ﺒﻌﺩ ﺃﻥ ﻟﻡ ﻴﻜﻥ ‪ ،‬ﻓﻘﺩ ﺍﺴﺘﻔﺎﺩ ﺍﻟﻤﻌﺘﺯﻟﺔ ﻓﻲ ﺘﻭﻀﻴﺢ‬

‫ﻓﻜﺭﺘﻬﻡ ﻤﻥ ﻤﺭﺍﺤل ﺍﻨﺘﻘﺎل ﺍﻟﻘﺭﺁﻥ ﺍﻟﻤﺘﻔﻕ ﻋﻠﻴﻬﺎ ﺒﻴﻥ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻭﺍﻟﺜﺎﺒﺘﺔ ﺒﺎﻟﻨﺼﻭﺹ‬ ‫ﺍﻟﻤﻘﺩﺴﺔ ‪ ،‬ﻭﻫﻲ ﻜﺂﻻﺘﻲ‪-:‬‬ ‫ﺍﷲ ﺴﺒﺤﺎﻨﻪ‬

‫ﺍﻟﻠﻭﺡ ﺍﻟﻤﺤﻔﻭﻅ‬

‫ﺠﺒﺭﻴل ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬

‫ﻤﺤﻤﺩ) ) ‪(‬‬

‫ﻭﻤﻥ ﺍﻟﻤﻌﻠﻭﻡ ﺃﻥ ﺍﷲ ﺘﻌﺎﻟﻰ ﺃﻨﺯل ﺍﻟﻘﺭﺁﻥ ﺠﻤﻠﺔ ﻭﺍﺤﺩﺓ ﺇﻟﻰ ﺒﻴﺕ ﺍﻟﻌﺯﺓ ‪ ،‬ﺜﻡ‬

‫ﺃﻨﺯﻟﻪ ﺠﺒﺭﻴل ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻤﻨﺠﻤﹰﺎ ﻋﻠﻰ ﻤﺩﻯ ﺜﻼﺙ ﻭﻋﺸﺭﻴﻥ ﺴﻨﺔ ﻋﻠﻰ ﺍﻟﻨﺒﻲ ) ‪ (‬؛‬ ‫ﺤﻴﺙ ﻜﺎﻥ ﻴﻨﺯل ﻋﻠﻴﻪ ﻓﻰ ﻜل ﻤﺭﺓ ﻋﺩﺩﹰﺍ ﻤﻥ ﺍﻵﻴﺎﺕ ‪ ،‬ﻭﻟﻤﺎ ﻜﺎﻥ ﺍﻷﻤﺭ ﻋﻠﻰ ﺍﻟﻭﺠﻪ‬ ‫ﺍﻟﺫﻱ ﺫﻜﺭﻨﺎ ﻓﺈﻥ ﺍﻟﻤﻌﺘﺯﻟﺔ‬

‫ﺍﻟﺫﻴﻥ ﻨﺯﻫﻭﺍ ﺍﻟﺫﺍﺕ ﺍﻹﻟﻬﻴﺔ ﻋﻥ ﺍﻷﻟﻔﺎﻅ ﻭﺍﻷﺼﻭﺍﺕ‬

‫ﻭﺍﻟﺤﺭﻭﻑ ﻗﺩ ﺤﺎﻭﻟﻭﺍ ﻨﺴﺒﺔ ﻫﺫﺍ ﺍﻟﺼﻭﺕ ﺇﻟﻰ ﻏﻴﺭﻩ ‪ ،‬ﺭﻏﻡ ﺃﻨﻪ ﺘﻌﺎﻟﻰ ‪ -‬ﻋﻨﺩﻫﻡ –‬

‫ﻤﺘﻜﻠﻡ ‪ ،‬ﻭﻟﻜﻥ ﻜﻼﻤﻪ ﻤﺨﻠﻭﻕ ﻓﻰ ﻤﺤل ‪ ،‬ﻭﻫﺫﺍ ﺍﻟﺼﻭﺕ ﻗﺎﺌﻡ ﺒﻬﺫﺍ ﺍﻟﻤﺤل ؛ ﻻ ﻗﺎﺌﻡ‬

‫ﺒﺫﺍﺘﻪ ﺘﻌﺎﻟﻰ ‪ ،‬ﻜﻤﺎ ﺃﻥ ﺍﻟﻘﺭﺁﻥ ﻋﻨﺩﻫﻡ ‪ -‬ﻤﻜﺘﻭﺏ ﺒﺎﻟﻠﻭﺡ ﺍﻟﻤﺤﻔﻭﻅ ﻭﺍﻟﺫﻱ ﺒﻴﻥ ﺃﻴﺩﻴﻨﺎ‬

‫ﻫﻭ ﺤﻜﺎﻴﺔ ﻋﻥ ﺫﻟﻙ ﺍﻟﻜﻼﻡ ﺍﻟﻤﻜﺘﻭﺏ)‪(2‬ﻭﻗﺩ ﺫﻫﺏ ﺒﻌﺽ ﺍﻟﻤﻌﺘﺯﻟﺔ ﻜﺎﻟﻨﻅﺎﻡ ﻭﺍﻟﺠﻌﻔﺭﻴﻥ‬ ‫)‪(3‬‬

‫ﺍﻹﻤﺎﻡ ﺍﻟﺠﻭﻴﻨﻲ ‪ ،‬ﺍﻹﺭﺸﺎﺩ ﺇﻟﻰ ﻗﻭﺍﻁﻊ ﺍﻷﺩﻟﺔ ﻓﻲ ﺃﺼﻭل ﺍﻻﻋﺘﻘﺎﺩ ‪ .104 -103‬ﻤﺤﻤﺩ ﺴﻼﻤﺔ‬

‫)‪(1‬‬

‫ﻤﺤﻤﺩ ﻋﺒﺩﻩ ‪ ،‬ﺍﻟﺭﺴﺎﻟﺔ ‪ ،‬ﺹ ‪.45‬‬

‫ﻭﻋﻠﻰ ﻋﺒﺩ ﺍﻟﻤﻨﻌﻡ ﻁ‪ /‬ﺍﻟﻘﺎﻫﺭﺓ ﺹ ‪1950‬ﻡ‪.104 -103‬‬

‫)‪(2‬‬

‫ﺍﻟﻤﻠل ﻭﺍﻟﻨﺤل ‪ ،‬ﺹ ‪.55‬‬

‫ﻨﻅﺭﻴﺔ ﺍﻟﺼﺭﻓﺔ ‪ ،‬ﺃﺼﻭﻟﻬﺎ ﻭﺃﺒﻌﺎﺩﻫﺎ‬

‫ﺃ‪ .‬ﺠﻤﺎل ﺍﻟﺩﻴﻥ ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺸﺭﻴﻑ‬

‫ﺇﻟﻰ ﺃﻨﻪ ﻴﺴﺘﺤﻴل ﺃﻥ ﻴﻜﻭﻥ ﺍﻟﻘﺭﺁﻥ ﻓﻲ ﻤﻜﺎﻨﻴﻥ ﻓﻲ ﺤﺎﻟﺔ ﻭﺍﺤﺩﺓ ﻓﻤﺎ ﻨﻘﺭﺅﻩ ﺤﻜﺎﻴﺔ‬ ‫ﻋﻥ ﺍﻟﻤﻜﺘﻭﺏ ﺍﻷﻭل ﺍﻟﺫﻱ ﻫﻭ ﺨﻠﻕ ﺍﷲ؛ ﺃﻤﺎ ﻤﺎ ﻨﻘﺭﺅﻩ ﻓﻬﻭ ﺨﻠﻘﻨﺎ ﻭﻓﻌﻠﻨﺎ )‪.(3‬‬

‫ﺇﻟﻰ‬

‫ﻭﻻ ﺸﻙ ﺃﻥ ﺍﻟﻘﻭل ﺒﺘﻐﻴﺭ ﺼﻭﺭﺓ ﺍﻟﻘﺭﺁﻥ ﻋﻨﺩ ﺍﻨﺘﻘﺎﻟﻪ ﻤﻥ ﺍﻟﻠﻭﺡ ﺍﻟﻤﺤﻔﻭﻅ‬

‫ﻤﺤﻤﺩ )‪ (‬ﻟﻬﻭ ﺃﻤﺭ ﻓﻲ ﻏﺎﻴﺔ ﺍﻟﺨﻁﻭﺭﺓ ‪ ،‬ﻭﻴﻠﺯﻡ ﻋﻨﻪ ﺃﻥ ﺍﻷﺴﻠﻭﺏ ﺍﻟﻘﺭﺁﻨﻲ‬

‫ﻭﺍﻷﻟﻔﺎﻅ ﺍﻟﺘﻲ ﺘﺤﻤل ﺍﻟﻤﻌﺎﻨﻲ ﺍﻹﻟﻬﻴﺔ ﻟﻴﺴﺕ ﺒﺼﺎﺩﺭﺓ ﻋﻥ ﺍﷲ ﺘﻌﺎﻟﻰ ﻭﻻ ﻤﻨﺯﻟﺔ ﻤﻥ‬

‫ﻋﻨﺩﻩ ‪ .‬ﺒل ﻫﻲ ﺤﻜﺎﻴﺔ ﻭﺘﺭﺠﻤﺔ ﻋﻥ ﺘﻠﻙ ﺍﻟﻤﻌﺎﻨﻲ ﺍﻹﻟﻬﻴﺔ ‪ .‬ﻭﻟﻤﺎ ﻜﺎﻥ ﺍﻷﻤﺭ ﻋﻠﻰ ﻫﺫﺍ‬

‫ﻻ ﻤﻔﺎﺩﻩ ﻤﻥ ﺃﻴﻥ ﺃﺘﺕ ﺍﻷﻟﻔﺎﻅ ﺍﻟﻘﺭﺁﻨﻴﺔ ﺍﻟﻤﻌﺒﺭﺓ ﻋﻥ ﺘﻠﻙ‬ ‫ﺍﻟﻭﺠﻪ ﻓﺈﻥ ﺫﻟﻙ ﻴﺜﻴﺭ ﺘﺴﺎﺅ ﹰ‬ ‫ﺍﻟﻤﻌﺎﻨﻲ ﺍﻹﻟﻬﻴﺔ ﻭﺍﺴﺘﻨﺎﺩﹰﺍ ﻋﻠﻰ ﻤﺎ ﺫﻜﺭﻨﺎﻩ ﻓﺈﻨﻪ ﻻ ﻴﺒﻘﻰ ﺇﻻ ﺃﻥ ﺘﻀﺎﻑ ﻫﺫﻩ ﺍﻷﻟﻔﺎﻅ‬

‫ﺇﻟﻰ ﺍﻟﻠﻭﺡ ﺍﻟﻤﺤﻔﻭﻅ ﺃﻭ ﺇﻟﻰ ﺠﺒﺭﻴل ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﻭ ﺇﻟﻰ )) ‪ (‬ﻭﻫﺫﺍ ﺃﻤﺭ ﻓﻲ ﻏﺎﻴﺔ‬ ‫ﺍﻟﺨﻁﻭﺭﺓ ﻜﻤﺎ ﻻ ﻴﺨﻔﻰ ‪.‬‬

‫ﻭﻫﺫﻩ ﺍﻟﻨﺘﻴﺠﺔ ﺍﻟﺘﻲ ﻻ ﻤﻨﺎﺹ ﻋﻨﻬﺎ ﺩﺍﺨل ﻫﺫﺍ ﺍﻟﻤﻨﻬﺞ ﺍﻹﻋﺘﺯﺇﻟﻰ‪ .‬ﻴﺘﺤﺎﺸﺎﻫﺎ‬

‫ﺍﻟﻤﻌﺘﺯﻟﺔ ﺃﻨﻔﺴﻬﻡ ﻓﻲ ﻜﺘﺒﻬﻡ ؛ ﻭﺫﻟﻙ ﻟﺸﻨﺎﻋﺘﻬﺎ ﻭﺨﻁﻭﺭﺘﻬﺎ ‪ ،‬ﻭﻟﻜﻨﻬﺎ ﻋﻠﻰ ﺃﻱ ﺤﺎل‬ ‫ﻨﺘﻴﺠﺔ ﻁﺒﻴﻌﻴﺔ‬

‫ﻟﻬﺫﺍ ﺍﻟﻨﻬﺞ‬

‫ﺍﻟﺫﻱ ﻨﻬﺠﻭﻩ‬

‫ﻓﻲ ﺸﺄﻥ ﺍﻟﻘﺭﺁﻥ‬

‫‪ ،‬ﻭﻟﻜﻨﻙ ﺘﺠﺩ ﻋﻨﺩ ﺇ‬

‫ﻨﻌﺎﻡ ﺍﻟﻨﻅﺭ ﻭﺘﺘﺒﻊ ﻜﺘﺎﺒﺎﺘﻬﻡ ﻨﺴﺒﺔ ﺃﻟﻔﺎﻅ ﺍﻟﻘﺭﺁﻥ‪ -‬ﺘﻠﻤﻴﺤ ﹰﺎ‪ -‬ﺇﻟﻰ ﻏﻴﺭ ﺍﷲ ‪ ،‬ﻴﻘﻭل‬

‫ﻻ ﺃﻥ ﻫﺫﺍ ﻜﻼﻡ ﺍﷲ ﺘﻌﺎﻟﻰ ﺩﻭﻥ ﺃﻥ ﻴﻜﻭﻥ‬ ‫ﺍﻟﻘﺎﻀﻲ ﻋﺒﺩ ﺍﻟﺠﺒﺎﺭ ‪ ":‬ﻭﻤﻥ ﺃﻴﻥ ﻟﻙ ﺃﻭ ﹰ‬ ‫ﻜﻼﻡ ﻤﺤﻤﺩ ) ‪ (‬ﺃﻭ ﻜﻼﻡ ﻏﻴﺭﻩ )‪."(1‬‬

‫ﻓﺈﺫﺍ ﺜﺒﺕ ‪ -‬ﻋﻨﺩ ﺍﻟﻤﻌﺘﺯﻟﺔ ‪ -‬ﺃﻥ ﺃﺴﻠﻭﺏ ﺍﻟﻘﺭﺁﻥ ﻫﻭ ﺃﺴﻠﻭﺏ ﻤﺤﻤﺩ ﺼﻠﻰ‬

‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ‪ ،‬ﺭﻏﻡ ﺃﻥ ﺍﻟﻤﻌﺎﻨﻲ ﻤﻥ ﺍﷲ ‪ ،‬ﻓﻼ ﻭﺠﻪ ﻟﻺﻋﺠﺎﺯ ‪ ،‬ﻓﻲ ﻫﺫﺍ ﺍﻷﺴﻠﻭﺏ ‪،‬‬ ‫ﻭﺫﻟﻙ ﻟﺒﺸﺭﻴﺘﻪ ﺃﻤﺎ ﺍﻟﻤﻌﺎﻨﻲ ﺍﻟﺼﺎﺩﺭﺓ ﻤﻥ ﺍﷲ ﺘﻌﺎﻟﻰ ﻓﺈﻥ ﺍﻹﻋﺠﺎﺯ ﻜﺎﻤﻥ ﻓﻴﻬﺎ ﺩﻭﻥ‬ ‫ﺍﻷﺴﻠﻭﺏ ؛ ﻭﺫﻟﻙ ﺒﺎﻟﻀﺒﻁ ﻫﻭ ﺠﻭﻫﺭ ﻨﻅﺭﻴﺔ ﺍﻟﺼﺭﻓﺔ ‪.‬‬

‫ﻭﺇﺫﺍ ﻜﺎﻥ ﺍﻷﻤﺭ ﻜﺫﻟﻙ ﻓﺈﻥ ﺍﻟﻨﻅﺎﻡ ﺒﻬﺫﻩ ﺍﻟﻨﻅﺭﻴﺔ ﻗﺩ ﺴﺎﻭﻯ ﺒﻴﻥ ﺍﻟﻘﺭﺁﻥ‬

‫ﻭﺍﻟﺤﺩﻴﺙ ﺍﻟﻘﺩﺴﻲ ﻭﺍﻟﻨﺒﻭﻱ ‪ ،‬ﻟﻜﻭﻥ ﻤﻌﺎﻨﻴﻬﺎ ﺼﺎﺩﺭﺓ ﻤﻥ ﺍﷲ ﻭﺍﻷﺴﻠﻭﺏ ﻤﻥ ﻤﺤﻤﺩ) ‪(‬‬ ‫)‪(3‬‬ ‫)‪(1‬‬

‫ﺍﻟﻤﺼﺩﺭ ﺍﻟﺴﺎﺒﻕ ‪.‬‬ ‫ﺍﻟﻤﻐﻨﻲ ‪ ،‬ﺝ ‪ ، 7‬ﺹ‪.72‬‬

‫ﺘﻔﻜ ﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪2001، (2‬ﻡ ‪1422/‬ﻫـ‬

‫ﺍﻟﻭﺤﻲ ﻭﻋﻠﻭﻤﻪ‬

‫‪ ،‬ﻜﻤﺎ ﺴﺎﻭﻯ ﺒﻴﻥ ﺍﻟﻘﺭﺁﻥ ﻭﻏﻴﺭﻩ ﻤﻥ ﺍﻟﻜﺘﺏ ﺍﻟﻤﻘﺩﺴﺔ ﺍﻷﺨﺭﻯ؛ ﺒﺎﻋﺘﺒﺎﺭ ﺃﻥ ﺃﺴﺎﻟﻴﺒﻬﺎ‬ ‫ﻏﻴﺭ ﻤﻌﺠﺯﺓ‪.‬‬

‫ﻭﻟﻜﻥ ﻫﺫﻩ ﺍﻟﻨﺘﻴﺠﺔ ﺍﻟﺘﻲ ﺘﻠﺯﻡ‬

‫ﻋﻥ ﻤﺫﻫﺏ ﺍﻻﻋﺘﺯﺍل‬

‫ﻗﺩ ﺭﻓﻀﻬﺎ ﻤﻌﻅﻡ‬

‫ﺍﻟﻤﻌﺘﺯﻟﺔ ‪ ،‬ﻓﻬﻡ ﻭ ﺇﻥ ﻗﺒﻠﻭﺍ ﺍﻟﻤﻘﺩﻤﺎﺕ ﻓﻘﺩ ﺭﻓﻀﻭﺍ ﺍﻟﻨﺘﻴﺠﺔ ‪ ،‬ﻭﻟﺫﻟﻙ ﺘﺠﺩ ﺃﻥ ﻤﺫﻫﺏ‬

‫ﺍﻟﺼﺭﻓﺔ ﻋﻨﺩﻫﻡ ﻤﺫﻫﺒﺎﻥ ‪ :‬ﻤﺫﻫﺏ ﻗﺎل ﺒﺎﻟﺼﺭﻓﺔ ﻭﺭﻓﺽ ﺍﻹﻋﺠﺎﺯ ﺍﻟﻨﻅﻤﻲ ﺍﻷﺴﻠﻭﺒﻲ‬

‫‪ ،‬ﻭﻤﺫﻫﺏ ﻗﺎل ﺒﺎﻟﺼﺭﻓﺔ ﻭﻗﺒل ﺍﻹﻋﺠﺎﺯ ﺍﻷﺴﻠﻭﺒﻲ ‪ ،‬ﻭﺴﻴﺄﺘﻲ ﺒﻴﺎﻥ ﺫﻟﻙ ﻓﻲ ﻤﻭﻀﻌﻪ ‪،‬‬ ‫ﻭﻴﺒﺩﻭ ﺃﻥ ﺍﻟﻤﻌﺘﺯﻟﺔ ﻗﺩ ﺍﻋﺘﻘﺩﻭﺍ ﺃﻥ ﺍﻷﻟﻔﺎﻅ ﺍﻟﻘﺭﺁﻨﻴﺔ ﻏﻴﺭ ﺼﺎﺩﺭﺓ ﻤﻥ ﺍﷲ ﺭﻏﻡ‬

‫ﺼﺩﻭﺭ ﺍﻟﻘﺭﺁﻥ ﻤﻨﻪ ﺘﻌﺎﻟﻰ ﻭﻟﺫﻟﻙ ﻜﺎﻥ ﻤﻨﻬﻡ ﻤﻥ ﺭﻓﺽ ﺍﻷﻋﺠﺎﺯﺍﻷﺴﻠﻭﺒﻲ ‪ ،‬ﻭﻤﻨﻬﻡ‬

‫ﻤﻥ ﻗﺎل ﺒﻪ ﺭﻏﻡ ﻜﻭﻥ ﺍﻷﺴﻠﻭﺏ ﻋﻨﺩﻫﻡ ﺠﻤﻴﻌﹰﺎ ﻟﻴﺱ ﺒﺼﺎﺩﺭ ﻤﻥ ﺍﷲ ‪ ،‬ﻴﻘﻭل ﺍﻟﻘﺎﻀﻲ‬

‫ﻋﺒﺩ ﺍﻟﺠﺒﺎﺭ "ﻗﻠﻨﺎ ‪ :‬ﻻ ﻓﺭﻕ ﻓﻲ ﺃﻥ ﻴﻜﻭﻥ ﺍﻟﻘﺭﺁﻥ ﻤﻥ ﻗﺒل ﺍﻟﺭﺴﻭل ﺃﻭ ﻤﻥ ﻗﺒل ﺍﷲ‬

‫ﺘﻌﺎﻟﻰ ﻓﻰ ﻜﻭﻨﻪ ﻤﻌﺠﺯﹰﺍ ؛ ﻷﻨﻪ ﺇﻥ ﺨﺼﻪ ﺍﷲ ) ﺃﻱ ﻤﺤﻤﺩ ( ﺒﻘﺩﺭ ﻤﻥ ﺍﻟﻌﻠﻡ ﻟﻡ ﺘﺠﺭ‬

‫ﺍﻟﻌﺎﺩﺓ ﺒﻤﺜﻠﻪ ﻓﻲ ﺃﻫل ﺍﻟﻔﺼﺎﺤﺔ ﺤﺘﻰ ﺃﻤﻜﻨﻪ ﺇﻴﺭﺍﺩ ﻤﺎﻟﻪ ﻫﺫﻩ ﺍﻟﺭﺘﺒﺔ ) ﻓﻲ ﺍﻟﺒﻼﻏﺔ ( ؛‬

‫ﻓﻬﻭ ﻤﻌﺠﺯ )‪."(1‬‬

‫ﻭ ﻟﻤﺎ ﻟﻡ ﻴﻜﻥ ) ‪ (‬ﺒﺩﻋ ﹰﺎ ﻤﻥ ﺍﻟﺭﺴل ؛ ﻭ ﻟﻤﺎ ﻟﻡ ﻴﻜﻥ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺫﻱ ﺠﺎﺀ ﺒﻪ‬

‫ﺒﺩﻋﹰﺎ ﻤﻥ ﺍﻟﻜﺘﺏ ﺍﻟﺴﻤﺎﻭﻴﺔ ؛ ﻭﻟﻤﺎ ﻜﺎﻥ ﺍﻟﺘﻭﺭﺍﺓ ﻭﺍﻹﻨﺠﻴل ﻏﻴﺭ ﻤﻌﺠﺯﻱ ﺍﻷﺴﻠﻭﺏ ؛ ﻓﺈﻥ‬

‫ﺍﻟﻨﻅﺎﻡ ﻟﻡ ﻴﺭ ﺤﺭﺠﹰﺎ ﻓﻲ ﺃﻥ ﺘﺘﺴﺎﻭﻯ ﻫﺫﻩ ﺍﻟﻜﺘﺏ ﺍﻟﺴﻤﺎﻭﻴﺔ ﻓﻲ ﺫﻟﻙ ‪ ،‬ﻤﺎﺩﺍﻡ ﻫﺫﺍ‬

‫ﺍﻹﺩﻋﺎﺀ ﻴﺨﺭﺠﻪ ﻤﻥ ﺍﻟﻤﺄﺯﻕ ﺍﻟﻔﻜﺭﻱ ﻤﻥ ﺠﺎﻨﺏ ﻭﻴﻨﺒﺜﻕ ﻤﻥ ﻤﻨﻬﺠﻪ ﺍﻟﻌﻘﺩﻱ ﻤﻥ ﺠﺎﻨﺏ‬ ‫ﺁﺨﺭ ‪.‬‬

‫ﺜﺎﻨﻴﹰﺎ ‪ -‬ﺃﺒﻌﺎﺩ ﻨﻅﺭﻴﺔ ﺍﻟﺼﺭﻓﺔ ‪:‬‬

‫ﺇﻥ ﺍﻟﻨﺎﻅﺭ ﻓﻲ ﻜﺘﺏ ﺍﻹﻋﺠﺎﺯ ﺍﻟﻘﺭﺁﻨﻲ ﻭﻤﺅﻟﻔﺎﺕ ﺍﻟﺒﻼﻏﺔ ﺍﻟﻌﺭﺒﻴﺔ ﻴﺠﺩ ﺃﻥ‬

‫ﻼ ﺒﻠ ﻋﺩﺓ‬ ‫ﻨﻅﺭﻴﺔ ﺍﻟﺼﺭﻓﺔ ﻗﺩ ﺃﺨﺫﺕ ﺤﻴﺯﹰﺍ ﻜﺒﻴﺭﺍ ‪ ،‬ﻭ ﺍﺴﺘﻐﺭﻗﺕ ﻤﻨﺎﻗﺸﺎﺘﻬﺎ ﺃﻤﺩﹰﺍ ﻁﻭﻴ ﹸ‬

‫ﻗﺭﻭﻥ؛ ﺴﻭﺍﺀ ﻜﺎﻥ ﺫﻟﻙ ﺭﺩﹰﺍ ﻋﻠﻴﻬﺎ ﺃﻭ ﺩﻓﺎﻋﹰﺎ ﻋﻨﻬﺎ ﺒﺸﻜل ﻤﻥ ﺍﻷﺸﻜﺎل ‪ ،‬ﻭﺫﻟﻙ ﺇﻨﻤﺎ‬

‫ﻴﻜﺸﻑ ﻋﻥ ﺨﻁﻭﺭﺓ ﻫﺫﻩ‬ ‫)‪(1‬‬

‫ﺍﻟﻨﻅﺭﻴﺔ ﺍﻟﺘﻲ ﻟﻡ ﺘﻜﻥ ﻤﺠﺭﺩ ﺨﺎﻁﺭﺓ ﻤﺭﺕ ﺒﺫﻫﻥ ﺍﻟﻨﻅﺎﻡ‬

‫ﺍﻟﻤﺼﺩﺭ ﺍﻟﺴﺎﺒﻕ ‪ ،‬ﺝ ‪ ،13‬ﺹ ‪.231‬‬

‫ﺃ‪ .‬ﺠﻤﺎل ﺍﻟﺩﻴﻥ ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺸﺭﻴﻑ‬

‫ﻨﻅﺭﻴﺔ ﺍﻟﺼﺭﻓﺔ ‪ ،‬ﺃﺼﻭﻟﻬﺎ ﻭﺃﺒﻌﺎﺩﻫﺎ‬

‫ﻓﺼﺩﻉ ﺒﻬﺎ ‪ ،‬ﻭﻟﻡ ﺘﻜﻥ ﺘﻠﻙ ﺍﻟﺨﻁﻭﺭﺓ ﻓﻲ ﻫﺫﻩ ﺍﻟﻨﻅﺭﻴﺔ ﺍﻟﺠﺯﺌﻴﺔ ﻨﻔﺴﻬﺎ ؛ ﺒل ﻜﺎﻥ ﺫﻟﻙ‬

‫ﻓﻲ ﺍﻨﺒﺜﺎﻗﻬﺎ ﻋﻥ ﻤﻨﻬﺞ ﻜﻠﻲ ﻜﺒﻴﺭ ‪ ،‬ﻭﻻ ﺸﻙ ﺃﻥ ﺍﻟﻤﻨﻬﺞ ﺍﻟﻜﻠﻲ ﺘﺘﺤﺩﺩ ﺼﺤﺘﻪ ﻭﺘﻅﻬﺭ‬

‫ﺠﻭﺩﺘﻪ ﻭﺘﺘﺒﻴﻥ ﺴﻼﻤﺘﻪ ﺒﻘﺩﺭﺘﻪ ﻋﻠﻰ ﺘﻭﻟﻴﺩ ﺍﻟﻘﻀﺎﻴﺎ ﺍﻟﺠﺯﺌﻴﺔ‬

‫ﺍﻟﺴﻠﻴﻤﺔ ‪ ،‬ﺃﻤﺎ ﺇﺫﺍ ﺤﺩﺙ‬

‫ﺨﻼﻑ ﺫﻟﻙ ﻓﻼ ﺸﻙ ﺃﻥ ﺍﻟﻤﻨﻬﺞ ﺍﻟﺫﻱ ﺍﻨﺒﺜﻘﺕ ﻋﻨﻪ ﺘﻠﻙ ﺍﻟﻘﻀﺎﻴﺎ ﺍﻟﺠﺯﺌﻴﺔ ﻴﺤﺘﺎﺝ ﺇﻟﻰ‬ ‫ﻤﺭﺍﺠﻌﺔ ﻭﺇﻋﺎﺩﺓ ﺼﻴﺎﻏﺔ ‪.‬‬

‫ﻭﻻ ﺸﻙ ﺃﻥ ﺍﻟﻤﻨﻬﺞ ﺍﻟﻜﻠﻲ ﻜﻤﺎ ﺃﺴﻠﻔﻨﺎ ﻫﻭ ﺍﻟﺫﻱ ﻴﺸﻜل ﺍﻟﺭﺅﻯ ﺍﻟﺠﺯﺌﻴﺔ ؛‬

‫ﻭﺍﻟﻤﻘﺩﻤﺎﺕ – ﺒﻁﺒﻴﻌﺔ ﺍﻟﺤﺎل – ﺘﻘﻭﺩ ﺇﻟﻰ ﺍﻟﻨﺘﺎﺌﺞ ؛ ﻭﻟﺫﻟﻙ ﻟﻡ ﻴﻜﻥ ﺍﻟﻨﻅﺎﻡ ﻭﺤﺩﻩ ﺍﻟﺫﻱ‬

‫ﺃﻨﻜﺭ ﺇﻋﺠﺎﺯ ﺍﻷﺴﻠﻭﺏ ﺍﻟﻘﺭﺁﻨﻲ ؛ ﺒل ﺘﺒﻌﻪ ﻤﻌﺎﺼﺭﻩ ﻋﻴﺴﻰ ﺒﻥ ﺼﺒﻴﺢ ﺍﻟﻤﺭﺩﺍﺭ‬ ‫ﺍﻟﺫﻱ ﺫﻫﺏ ﺇﻟﻰ ﺃﻥ ﺍﻟﻨﺎﺱ ﻗﺎﺩﺭﻭﻥ ﻋﻠﻰ ﻤﺜل ﺍﻟﻘﺭﺁﻥ ﻓﺼﺎﺤﺔ ﻭﺒﻼﻏﺔ ﻭﻨﻅﻤ ﹰﺎ‬

‫)‪(1‬‬

‫)‪(2‬‬

‫؛‬

‫ﻭﺘﺎﺒﻊ ﺍﻟﻤﺭﺩﺍﺭ ﺘﻠﻤﻴﺫﺍﻩ ﺍﻟﺠﻌﻔﺭﺍﻥ ﺠﻌﻔﺭ ﺒﻥ ﻤﺒﺸﺭﺍﻟﺜﻘﻔﻲ ﻭﺠﻌﻔﺭ ﺒﻥ ﺤﺭﺏ ﺍﻟﻬﻤﺩﺍﻨﻲ ؛‬

‫ﻭﻗﺩ ﺫﻫﺒﺎ ﺇﻟﻰ ﺃﻥ ﺍﻟﻨﺎﺱ ﻟﻡ ﻴﺴﻤﻌﻭﺍ ﺍﻟﻘﺭﺁﻥ ﺇﻻ ﻋﻠﻰ ﺍﻟﻤﺠﺎﺯ ‪ ،‬ﺤﻴﺙ ﺴﻤﻌﻭﺍ ﺤﻜﺎﻴﺔ ﻋﻥ‬

‫ﺍﻟﻤﻜﺘﻭﺏ ﺍﻷﻭل ﻓﻲ ﺍﻟﻠﻭﺡ ﺍﻟﻤﺤﻔﻭﻅ‬

‫)‪(3‬‬

‫‪ ،‬ﻭﻤﻤﻥ ﺃﻨﻜﺭ ﺇﻋﺠﺎﺯ ﺍﻟﻨﻅﻡ ﻭﺍﻷﺴﻠﻭﺏ ﻤﻥ‬

‫ﺍﻟﻤﻌﺘﺯﻟﺔ ﺃﻴﻀﹰﺎ ﻫﺸﺎﻡ ﺍﻟﻔﻭﻁﻲ ﻭﻋﺒﺎﺩ ﺒﻥ ﺴﻠﻴﻤﺎﻥ‬

‫)‪(4‬‬

‫‪.‬‬

‫ﻭﺍﻟﺤﻕ ﺃﻥ ﺍﻟﻤﻌﺘﺯﻟﺔ ‪ -‬ﻭﺇﻥ ﺠﺎﺀﺕ ﺍﻟﻔﻜﺭﺓ ﺍﻟﺴﺎﺒﻘﺔ ﻜﻨﺘﻴﺠﺔ ﻋﻠﻰ ﻤﻘﺩﻤﺎﺘﻬﻡ –‬

‫ﻓﻘﺩ ﺃﻨﻜﺭﻭﻫﺎ ؛ ﻭﻟﻡ ﻴﻘل ﺒﻬﺎ ﻤﻨﻬﻡ ﺇﻻ ﺍﻟﺫﻴﻥ ﺫﻜﺭﻨﺎ ﺁﻨﻔﹰﺎ ‪ ،‬ﻭﻻ ﺸﻙ ﺃﻥ ﻤﺘﺎﺒﻌﺔ ﺒﻌﺽ‬

‫ﺍﻟﻤﻌﺘﺯﻟﺔ ﻟﻠﻨﻅﺎﻡ ﻓﻲ ﻓﻜﺭﺘﻪ ﺇﻨﻤﺎ ﺘﺅﻜﺩ ﺍﻨﺒﺜﺎﻗﻬﺎ ﻋﻥ ﺍﻟﻤﻨﻬﺞ ‪ ،‬ﻭﺇﻥ ﻜﺎﻥ ﻤﻌﻅﻡ ﺍﻟﻤﻌﺘﺯﻟﺔ‬

‫ﻗﺩ ﺭﻓﻀﻭﻫﺎ ‪ ،‬ﻓﻤﺎ ﺫﺍﻙ ﺇﻻ ﻟﻐﺭﺍﺒﺘﻬﺎ ﻭﺸﻨﺎﻋﺘﻬﺎ ‪ ،‬ﻭﻟﻤﺎ ﻜﺎﻥ ﺍﻟﻨﻅﺎﻡ ﻗﺩ ﺍﺴﺘﻨﺩ ﺇﻟﻰ‬

‫ﻤﻘﺩﻤﺎﺕ ﻤﺨﺼﻭﺼﺔ ﻭﺍﻨﻁﻠﻕ ﻤﻥ ﻗﻭﺍﻋﺩ ﻤﻌﻴﻨﺔ ‪ ،‬ﻓﺈﻨﻪ ﻟﻡ ﻴﺭﺍﻉ ﺼﺤﺔ ﻫﺫﻩ ﺍﻟﻤﻘﺩﻤﺎﺕ ‪،‬‬

‫)‪(1‬‬

‫ﻋﻴﺴﻲ ﺒﻥ ﺼﺒﻴﺢ ﺍﻟﻤﻜﻨﻲ ﺒﺄﺒﻲ ﻤﻭﺴﻰ ﺍﻟﻤﺭ ﺩﺍﺭ ﺭﺍﻫﺏ ﺍﻟﻤﻌﺘﺯﻟﺔ ﻜﺎﻥ ﺸﺩﻴﺩ ﺍﻟﺯﻫﺩ ﻭﺍﻟﻭﺭﻉ ؛‬

‫ﺃﺨﺫ ﺍﻻﻋﺘﺯﺍل ﻋﻥ ﺒﺸﺭ ﺒﻥ ﺍﻟﻤﻌﺘﻤﺭ؛ ﺜﻡ ﺃﺨﺫﻩ ﻋﻨﻪ ﺍﻟﺠﻌﻔﺭﺍﻥ ؛ ﺘﻭﻓﻲ ‪ 226‬ﻫـ ‪ ،‬ﺍﻨﻅﺭ ﺍﻟﻤﻠل‬ ‫ﻭﺍﻟﻨﺤل‪.54‬‬

‫)‪(2‬‬ ‫)‪(3‬‬

‫ﺍﻟﻤﻠل ﻭﺍﻟﻨﺤل ‪:‬ﺹ ‪54‬‬

‫ﺇﻟﻴﻬﻤﺎ ﺘﻨﺴﺏ ﺍﻟﻔﺭﻕ ﺍﻟﺠﻌﻔﺭﻴﺔ ﻤﻥ ﺍﻟﻤﻌﺘﺯﻟﺔ ﻜﺎﻥ ﻴﻀﺭﺏ ﺒﻬﻤﺎ ﺍﻟﻤﺜل ﻓﻲ ﺍﻟﻌﻠﻡ ؛ ﻟﻬﻤﺎ ﺁﺭﺍﺀ‬

‫ﺘﻤﻴﺯﺍ ﺒﻬﺎ ﻋﻥ ﺒﻘﻴﺔ ﺍﻟﻤﻌﺘﺯﻟﺔ ) ﺍﻨﻅﺭ ﺍﻟﻤﻠل ﻭﺍﻟﻨﺤل ‪ ،54‬ﺍﻹﺘﻨﺼﺎﺭ ‪.( 63‬‬

‫)‪(4‬‬

‫ﺍﻟﻤﻠل ﻭﺍﻟﻨﺤل ‪.55‬‬

‫ﺍﻟﻭﺤﻲ ﻭﻋﻠﻭﻤﻪ‬

‫ﺘﻔﻜ ﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪2001، (2‬ﻡ ‪1422/‬ﻫـ‬

‫ﺒل ﺍﻨﻁﻠﻕ ﻤﻨﻬﺎ ﺩﻭﻥ ﺘﻤﺤﻴﺹ ﻭﺘﺭﻭ؛ ﻭﻟﺫﻟﻙ ﺼﺢ ﻓﻴﻪ ﻗﻭل ﺘﻠﻤﻴﺫﻩ ﺍﻟﺠﺎﺤﻅ ‪ " :‬ﻭ‬

‫ﺇﻨﻤﺎ ﻜﺎﻥ ﻋﻴﺒﻪ ﺍﻟﺫﻱ ﻻ ﻴﻜﺎﺩ ﻴﻔﺎﺭﻗﻪ ﻫﻭ ﺴﻭﺀ ﻅﻨﻪ ﻭﺠﻭﺩﺓ ﻗﻴﺎﺴﻪ ﻋﻠﻰ ﺍﻟﻌﺎﺭﻑ‬ ‫ﻭﺍﻟﺨﺎﻁﺭ ﻭ ﺍﻟﺴﺎﺒﻕ‬

‫ﺍﻟﺫﻱ ﻻ ﻴﻭﺜﻕ ﺒﻤﺜﻠﻪ ‪ ،‬ﻓﻠﻭ ﻜﺎﻥ ﺒﺩل‬

‫ﺘﺼﺤﻴﺢ ﺍﻷﺼل ﺍﻟﺫﻱ ﻜﺎﻥ ﻗﺎﺱ ﻋﻠﻴﻪ ‪،‬‬

‫ﺘﺼﺤﻴﺤﻪ ﺍﻟﻘﻴﺎﺱ ﺍﻟﺘﻤﺱ‬

‫ﺃﻤﺭﻩ ﻋﻠﻰ ﺍﻟﺨﻼﺹ‪ ،‬ﻭﻟﻜﻨﻪ ﻜﺎﻥ ﻴﻅﻥ‬

‫ﺍﻟﻅﻥ ﺜﻡ ﻴﻘﻴﺱ ﻋﻠﻴﻪ ﻭﻴﻨﺴﻰ ﺃﻥ ﺒﺩﺀ ﺃﻤﺭﻩ ﻜﺎﻥ ﻅﻨﹰﺎ "‬

‫)‪(5‬‬

‫‪.‬ﻭﻟﻤﺎ ﻜﺎﻥ ﺍﻟﻨﻅﺎﻡ ﻤﻥ‬

‫ﺃﻜﺎﺒﺭ ﺍﻟﻤﻌﺘﺯﻟﺔ ﻓﺈﻨﻪ ﻤﺎ ﺇﻥ ﺘﺫﻜﺭ )ﺍﻟﺼﺭﻓﺔ ( ﺇﻻ ﻭﺘﻨﺴﺏ ﺇﻟﻴﻪ ؛ ﺩﻭﻥ ﻤﻥ ﻗﺎل ﺒﻬﺎ‬

‫ﻤﻥ ﺍﻟﻤﻌﺘﺯﻟﺔ ؛ﻭﺫﻟﻙ ﻟﻤﻜﺎﻨﺘﻪ ﺍﻟﻌﻠﻴﺎ ﺒﻴﻥ ﺃﻫل ﺍﻻﻋﺘﺯﺍل ؛ ﻭﻜﻭﻨﻪ ﺃﻭل ﻤﻥ ﺼﺩﻉ ﺒﻬﺎ‬ ‫ﻤﻨﻬﻡ ؛ ﻭﻤﺎ ﺍﻟﻘﺎﺌﻠﻭﻥ ﺒﻬﺎ ﺇﻻ ﺃﺘﺒﺎﻉ ﻟﻪ ﻓﻲ ﺫﻟﻙ ‪.‬‬

‫ﻭﻻ ﺸﻙ ﺃﻥ ﻨﻅﺭﻴﺔ ﺍﻟﺼﺭﻓﺔ ﻫﺫﻩ ﻤﻥ ﺃﺸﻬﺭ ﺃﻗﻭﺍﻟﻪ ‪ ،‬ﻭﻗﺩ ﻜﺎﻥ ﻟﻬﺎ ﺃﺜﺭ ﻜﺒﻴﺭ‬

‫ﻓﻲ ﺍﻻﺘﺠﺎﻩ ﺍﻟﺒﻼﻏﻲ ﻋﻨﺩ ﺩﺭﺍﺴﺔ ﺍﻹﻋﺠﺎﺯ ‪ ،‬ﻭﺫﻟﻙ ﺭﺩﹰﺍ ﻋﻠﻴﻪ ﻭﺩﺤﻀ ﹰﺎ ﻟﻨﻅﺭﻴﺘﻪ ‪،‬‬ ‫ﻭﻟﺫﻟﻙ ﻴﻤﻜﻥ ﺃﻥ ﺘﻜﻭﻥ ﻫﺫﻩ ﺍﻟﻨﻅﺭﻴﺔ ﻤﻔﺘﺭﻗﹰﺎ ﻟﻠﻁﺭﻕ ﻓﻲ ﺩﺭﺍﺴﺔ ﺍﻹﻋﺠﺎﺯ ‪ ،‬ﻭﺭﻏﻡ‬ ‫ﺸﻨﺎﻋﺔ ﻫﺫﻩ ﺍﻟﻨﻅﺭﻴﺔ ؛ ﺇﻻ ﺃﻨﻬﺎ‬

‫ﻤﻀﻴﺌﺔ ﻓﻲ ﺍﻟﺠﺎﻨﺏ ﺍﻵﺨﺭ ﻭﻫﻭ ﺇﺜﺒﺎﺕ ﺍﻹﻋﺠﺎﺯ‬

‫ﺒﺎﻹﺨﺒﺎﺭ ﻋﻥ ﺍﻟﻐﻴﺏ ؛ ﺇﻻ ﺃﻥ ﺍﻟﻌﻠﻤﺎﺀ ﻟﻡ ﻴﻭﻟﻭﺍ ﻋﻠﻰ ﻫﺫﺍ ﺍﻟﺠﺎﻨﺏ ﺍﻫﺘﻤﺎﻤﺎ ﻜﺒﻴﺭﹰﺍ ‪،‬‬

‫ﻭﻟﻴﺱ ﻓﻲ ﺍﻟﻤﻜﺘﺒﺔ ﺍﻟﻌﺭﺒﻴﺔ ﻜﺘﺎﺏ ﻭﺍﺤﺩ ﻤﻥ ﻜﺘﺏ ﺍﻟﺘﺭﺍﺙ‬

‫ﻴﺘﺤﺩﺙ ﻋﻥ ﻫﺫﺍ ﺍﻟﺠﺎﻨﺏ‬

‫ﺍﻟﻬﺎﻡ ؛ﻭﺫﻟﻙ ﻻﻨﺸﻐﺎل ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺫﻴﻥ ﺩﺭﺴﻭﺍ ﺍﻹﻋﺠﺎﺯ ﺒﺎﻟﺠﺎﻨﺏ ﺍﻟﺒﻼﻏﻲ ﺍﻟﺫﻱ ﺃﻨﻜﺭﻩ‬ ‫ﺍﻟﻨﻅﺎﻡ ؛ ﻭﻫﻭ ﺍﻟﺜﻐﺭﺓ ﺍﻟﺘﻲ ﻴﺩﺍﻓﻌﻭﻥ ﺒﻬﺎ ﻋﻥ ﺍﻟﻘﺭﺁﻥ ﻓﻲ ﺯﻤﺎﻨﻬﻡ ‪ ،‬ﺃﻤﺎ ﺍﻟﺠﺎﻨﺏ‬

‫ﻓﻠﻡ ﻴﻨﻜﺭﻩ ﺃﺤﺩ ‪.‬‬

‫ﺍﻷﺨﺭ‬

‫ﻭﻗﺩ ﺘﻨﺎﻗﻠﺕ ﻜﺘﺏ ﺍﻟﺘﺭﺍﺙ ﺍﻹﺴﻼﻤﻲ ﻨﻅﺭﻴﺔ ﺍﻟﺼﺭﻓﺔ ﻫﺫﻩ ؛ ﺴﻭﺍﺀ ﻜﺎﻥ ﻤﺅﻟﻔﻭﻫﺎ‬

‫ﻤﻥ ﺍﻟﻤﻌﺘﺯﻟﺔ‬

‫ﺍﻟﻤﻭﺍﻓﻘﻴﻥ ﻟﻬﺎ ﺒﺄﻱ ﻭﺠﻪ ﻤﻥ ﺍﻟﻭﺠﻭﻩ ‪ ،‬ﺃﻭ ﻤﻥ ﺍﻷﺸﺎﻋﺭﺓ ﺍﻟﻤﻨﻜﺭﻴﻥ‬

‫ﻟﻬﺎ ‪ ،‬ﻴﻘﻭل ﺍﻟﺒﻐﺩﺍﺩﻱ ﺇﻥ ﺍﻟﻨﻅﺎﻡ ﻴﺭﻯ ﺃﻥ‪ " :‬ﻨﻅﻡ ﺍﻟﻘﺭﺁﻥ ﻭﺤﺴﻥ ﺘﺄﻟﻴﻑ ﻜﻠﻤﺎﺘﻪ ﻟﻴﺱ‬ ‫ﺒﻤﻌﺠﺯﺓ ﻟﻠﻨﺒﻲ ) ‪ ، (‬ﻭﻻ ﺩﻻﻟﺔ ﻋﻠﻰ ﺼﺩﻗﻪ ﻓﻲ ﺩﻋﻭﺍﻩ ﺍﻟﻨﺒﻭﺓ ‪ ،‬ﻭﺇﻨﻤﺎ ﻭﺠﻪ ﺍﻟﺩﻻﻟﺔ‬ ‫ﻋﻠﻰ ﺼﺩﻗﻪ ﻤﺎ ﻓﻴﻪ ﻤﻥ ﺍﻹﺨﺒﺎﺭ ﻋﻥ ﺍﻟﻐﻴﻭﺏ ‪ ،‬ﻭﺃﻤﺎ ﻨﻅﻡ ﺍﻟﻘﺭﺁﻥ ﻭﺤﺴﻥ ﺘﺄﻟﻴﻑ ﺁﻴﺎﺘﻪ‬

‫ﻓﺈﻥ ﺍﻟﻌﺒﺎﺩ ﻗﺎﺩﺭﻭﻥ ﻋﻠﻰ ﻤﺜﻠﻪ ﻭﻋﻠﻰ ﻤﺎ ﻫﻭ ﺃﺤﺴﻥ ﻤﻨﻪ ﻓﻲ ﺍﻟﻨﻅﻡ ﻭﺍﻟﺘﺄﻟﻴﻑ" )‪.(1‬‬ ‫)‪(5‬‬ ‫)‪(1‬‬

‫ﺍﻟﺤﻴﻭﺍﻥ ‪،‬ﺝ ‪ ،2‬ﺹ‪.229‬‬ ‫ﺍﻟﺒﻐﺩﺍﺩﻱ ‪ :‬ﺍﻟﻔﺭﻕ ﺒﻴﻥ ﺍﻟﻔﺭﻕ ‪.143 ،‬‬

‫ﻨﻅﺭﻴﺔ ﺍﻟﺼﺭﻓﺔ ‪ ،‬ﺃﺼﻭﻟﻬﺎ ﻭﺃﺒﻌﺎﺩﻫﺎ‬

‫ﺃ‪ .‬ﺠﻤﺎل ﺍﻟﺩﻴﻥ ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺸﺭﻴﻑ‬

‫ﻭﺍﻟﻤﻼﺤﻅ ﺃﻥ ﺍﻟﺒﻐﺩﺍﺩﻱ ﻟﻡ ﻴﺫﻜﺭ ﺠﺎﻨﺏ)ﺍﻟﺼﺭﻑ(ﻓﻲ ﻫﺫﻩ ﺍﻟﻨﻅﺭﻴﺔ ؛ ﺭﻏﻡ ﺃﻨﻪ‬

‫ﺍﻟﺠﺎﻨﺏ ﺍﻟﺫﻯ ﻴﺭﺩ ﺒﻪ ﺍﻟﻨﻅﺎﻡ ﺍﻟﺘﺴﺎﺅل ﺍﻟﻤﺘﺒﺎﺩﺭ ﺇﻟﻰ ﺍﻟﺫﻫﻥ ﻭﻫﻭ‪ :‬ﺇﺫﺍ ﻜﺎﻥ ﺍﻟﻌﺭﺏ‬ ‫ﻗﺎﺩﺭﻭﻥ ﻋﻠﻰ ﺍﻹﺘﻴﺎﻥ‬

‫ﺒﻤﺜل ﺍﻟﻘﺭﺁﻥ ﻓﻠﻤﺎﺫﺍ ﻟﻡ ﻴﺄﺘﻭﺍ ﺒﻪ ‪ ،‬ﻤﻊ ﺘﻭﻓﺭ ﺩﻭﺍﻋﻴﻬﻡ ﻭﺸﺩﺓ‬

‫ﺤﻘﺩﻫﻡ ﻋﻠﻰ ﻫﺫﻩ ﺍﻟﺩﻋﻭﺓ ﺍﻟﺠﺩﻴﺩﺓ ؟‪ ،‬ﻭﺃﻴﻬﻤﺎ‬

‫‪ -‬ﻋﻨﺩ ﺍﻟﻌﺎﻗل – ﺃﺠﺩﻯ ﻭﺃﺴﻬل ﺍﻹﺘﻴﺎﻥ‬

‫ﺒﻜﻼﻡ ﻗﺎﺩﺭﻭﻥ ﻋﻠﻴﻪ ﺃﻡ ﺍﻟﺤﺭﺏ ﺍﻟﺘﻲ ﻫﻠﻜﺕ ﻓﻴﻬﺎ ﺍﻟﻨﻔﻭﺱ ﻭﺃﺭﻴﻘﺕ ﺍﻟﻤﻬﺞ ؟‬

‫ﻭﺇﺫﺍ ﻜﺎﻥ ﺍﻟﺒﻐﺩﺍﺩﻱ ﻟﻡ ﻴﺫﻜﺭ ﺍﻟﺠﺎﻨﺏ ﺍﻟﺜﺎﻟﺙ ﻤﻥ ﺍﻟﻨﻅﺭﻴﺔ؛ ﻓﺈﻥ ﺍﻟﺸﻬﺭﺴﺘﺎﻨﻲ‬

‫ﺍﻟﺤﺴﻥ ﺍﻷﺸﻌﺭﻱ ﻗﺩ ﺫﻜﺭﺍﻩ ؛ﺒﻘﻭل ﺍﻟﺸﻬﺭﺴﺘﺎﻨﻲ ‪ ":‬ﻗﻭﻟﻪ )ﺃﻱ ﺍﻟﻨﻅﺎﻡ (ﻓﻲ‬

‫ﻭﺃﺒﺎ‬

‫ﺇﻋﺠﺎﺯ ﺍﻟﻘﺭﺁﻥ ‪ :‬ﺃﻨﻪ ﻤﻥ ﺤﻴﺙ ﺍﻹﺨﺒﺎﺭ ﻋﻥ ﺍﻷﻤﻭﺭ ﺍﻟﻤﺎﻀﻴﺔ ﻭﺍﻵﺘﻴﺔ ؛ ﻭﻤﻥ ﺠﻬﺔ‬

‫ﺼﺭﻑ ﺍﻟﺩﻭﺍﻋﻲ ﻋﻥ ﺍﻟﻤﻌﺎﺭﻀﺔ ﻭﻤﻨﻊ ﺍﻟﻌﺭﺏ ﻋﻥ ﺍﻻﻫﺘﻤﺎﻡ ﺒﻪ ﺠﺒﺭﹰﺍ ﻭﺘﻌﺠﻴﺯﹰﺍ ‪ ،‬ﺤﺘﻰ‬

‫ﻟﻭ ﺨﻼﻫﻡ ﻟﻜﺎﻨﻭﺍ ﻗﺎﺩﺭﻴﻥ ﻋﻠﻰ ﺃﻥ ﻴﺄﺘﻭﺍﺒﺴﻭﺭﺓ ﻤﻥ ﻤﺜﻠﻪ ﺒﻼﻏﺔ ﻭﻓﺼﺎﺤﺔ ﻭﻨﻅﻤﹰﺎ " )‪.(1‬‬

‫ﻭﻴﻘﻭل ﺃﺒﻭ ﺍﻟﺤﺴﻥ ‪":‬ﺫﻫﺏ ﺍﻟﻨﻅﺎﻡ ﺇﻟﻰ ﺃﻥ ﺍﻵﻴﺔ ﻭﺍﻷﻋﺠﻭﺒﺔ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﻤﺎ ﻓﻴﻪ‬

‫ﻤﻥ ﺍﻷﺨﺒﺎﺭ ﻋﻥ ﺍﻟﻐﻴﻭﺏ ‪ ،‬ﻓﺄﻤﺎ ﺍﻟﺘﺄﻟﻴﻑ ﻓﻘﺩ ﻜﺎﻥ ﻴﺠﻭﺯ ﺃﻥ ﻴﻘﺩﺭ ﺍﻟﻌﺒﺎﺩ ﻋﻠﻰ ﻤﺜﻠﻪ ؛ ﻟﻭ‬ ‫ﻻ ﺃﻥ ﺍﷲ ﻤﻨﻌﻬﻡ ﺒﻤﻨﻊ ﻭﻋﺠﺯ ﺃﺤﺩﺜﻬﻤﺎ ﻓﻴﻬﻡ " )‪.(2‬‬

‫ﻭﻤﻥ ﺨﻼل ﻤﺎ ﺴﺒﻕ ﻴﺘﺒﻴﻥ ﺃﻥ ﻟﻬﺫﻩ ﺍﻟﻨﻅﺭﻴﺔ ﺜﻼﺜﺔ ﺃﺒﻌﺎﺩ ﻫﻲ ‪ :‬ﺍﻟﻨﻅﻡ ﺍﻟﺫﻱ ﺃﻨﻜﺭ‬

‫ﺇﻋﺠﺎﺯﻩ ﺍﻟﻨﻅﺎﻡ ‪ ،‬ﻭﺍﻟﺼﺭﻑ ﺍﻟﺫﻱ ﻋﻠل ﺒﻪ ﺇﻨﻜﺎﺭﻩ ﻟﻺﻋﺠﺎﺯ‬

‫ﺍﻟﻨﻅﻤﻲ ‪ ،‬ﻭﺍﻹﺨﺒﺎﺭ‬

‫ﺒﺎﻟﻐﻴﺏ ؛ ﻭﻫﻭ ﺍﻟﻭﺠﻪ ﺍﻟﺫﻱ ﻤﺎل ﺇﻟﻴﻪ ﻭﺒﻪ ﻓﺴﺭ ﺍﻹﻋﺠﺎﺯ ؛ ﻭﺘﻔﺼﻴل ﻫﺫﻩ ﺍﻟﻭﺠﻭﻩ‬

‫ﻜﺎﻵﺘﻲ‪:‬‬

‫‪ -1‬ﺍﻟﻨﻅﻡ ﻭﺍﻷﺴﻠﻭﺏ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ‬

‫ﺃﻨﻜﺭ ﺍﻟﻨﻅﺎﻡ ﺠﺎﻨﺏ ﺍﻹﻋﺠﺎﺯ ﺍﻟﺫﻱ ﻴﺘﻌﻠﻕ ﺒﺎﻟﻨﻅﻡ ﻭﺍﻷﺴﻠﻭﺏ ‪ ،‬ﻭﻤﺎل ﺇﻟﻰ ﺍﻟﻤﻌﺎﻨﻲ‬

‫ﻭﺍﻟﻤﻀﺎﻤﻴﻥ ؛ ﻭﺫﻟﻙ ﻷﺴﺒﺎﺏ ﻭﻤﺨﺎﻭﻑ ﻭﺩﻭﺍﻉ ﺒﻌﻀﻬﺎ ﻴﺘﻌﻠﻕ ﺒﺎﻷﺴﻠﻭﺏ ﻨﻔﺴﻪ ‪،‬‬

‫ﻭﺒﻌﻀﻬﺎ ﻴﺘﻌﻠﻕ‬

‫ﺒﺄﺸﻴﺎﺀ ﺃﺨﺭﻯ ﺨﺎﺭﺝ ﺍﻷﺴﻠﻭﺏ ﻭﺍﻟﻨﻅﻡ ‪ ،‬ﻭﻫﺫﻩ ﺍﻷﺨﻴﺭﺓﻭﺭﺩ ﺫﻜﺭﻫﺎ‬

‫ﻼ ﻓﻴﻤﺎ ﺴﺒﻕ ‪ ،‬ﺃﻤﺎ ﺍﻟﺘﻲ ﺘﺘﻌﻠﻕ ﺒﺎﻷﺴﻠﻭﺏ ﻨﻔﺴﻪ ﻓﻬﻲ ﻜﺎﻵﺘﻲ ‪:‬‬ ‫ﺘﻔﺼﻴ ﹰ‬ ‫ﺃ‪ /‬ﻗﻀﻴﺔ ﺍﻟﺒﺩﻴﻊ ‪:‬‬

‫)‪(1‬‬ ‫)‪(2‬‬

‫ﺍﻟﺸﻬﺭ ﺴﺘﺎﻨﻲ ‪ ،‬ﺍﻟﻤﻠل ﻭﺍﻟﻨﺤل ‪،‬ﺹ ‪,57‬‬ ‫ﺍﻷﺸﻌﺭﻱ ‪ :‬ﻤﻘﺎﻻﺕ ﺍﻹﺴﻼﻤﻴﻴﻥ‪،‬ﺝ‪ ،1‬ﺹ ‪.271‬‬

‫ﺘﻔﻜ ﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪2001، (2‬ﻡ ‪1422/‬ﻫـ‬ ‫ﺍﻷﺩﺒﺎﺀ‬

‫ﺍﻟﻭﺤﻲ ﻭﻋﻠﻭﻤﻪ‬

‫ﺴﺒﻕ ﺃﻥ ﺍﻷﻟﻭﺍﻥ ﺍﻟﺒﺩﻴﻌﺔ ﻭﺍﻟﺯﺨﺎﺭﻑ ﺍﻟﻠﻔﻅﻴﺔ ﻜﺎﻨﺕ ﻤﻌﻴﺎﺭﹰﺍ ﻟﻠﺘﻔﺎﻀل ﺒﻴﻥ‬

‫ﻭﺍﻟﺒﻠﻐﺎﺀ ؛ ﻭﻤﻴﺯﺍﻨﹰﺎ ﻟﻘﻴﺎﺱ ﻜﻼﻤﻬﻡ ﻓﻰ ﻋﺼﺭ ﺍﻟﻨﻅﺎﻡ ؛ ﻭﺃﻥ ﺘﻠﻙ ﺍﻟﻘﻀﻴﺔ‬

‫ﻜﺎﻨﺕ ﺃﺤﺩ ﺍﻟﻤﺅﺜﺭﺍﺕ ﺍﻟﻘﻭﻴﺔ ﺍﻟﺘﻲ ﺩﻓﻌﺘﻪ ﺩﻓﻌﹰﺎ ﺇﻟﻰ ﺘﻘﺭﻴﺭ ﻨﻅﺭﻴﺘﻪ ﻫﺫﻩ ‪ ،‬ﻭﻤﻌﻠﻭﻡ ﺃﻥ‬

‫ﻫﺫﻩ ﺍﻷﻟﻭﺍﻥ ﺍﻟﻤﺴﺘﺤﺩﺜﺔ ﻭﺍﻹﻜﺜﺎﺭ‬

‫ﻓﻲ ﻜﻼﻡ ﺍﻟﻌﺭﺏ‬

‫ﻤﻨﻬﺎ ﻜﺎﻥ ﺴﻤ ﹰﺔ ﻤﻥ ﺴﻤﺎﺕ ﺍﻟﻤﺤﺩﺜﻴﻥ ‪ ،‬ﻭﻟﻡ ﺘﺄﺕ‬

‫ﻭﺃﺸﻌﺎﺭﻫﻡ ﺇﻻ ﻨﺎﺩﺭﹰﺍ ؛ ﺤﻴﺙ ﻟﻡ ﺘﻜﻥ ﻤﻘﺼﻭﺩﺓ ﻭﻻ ﻤﺘﻌﻤﺩﺓ ‪ ،‬ﻭﻻ‬

‫ﺸﻙ ﺃﻥ ﺃﺴﻠﻭﺏ ﺍﻟﻘﺭﺁﻥ ﻭﺃﺸﻌﺎﺭ ﺍﻟﺠﺎﻫﻠﻴﻴﻥ ﻟﻡ ﺘﻜﻥ ﺠﺎﺭﻴﺔ ﻋﻠﻰ ﻫﺫﺍ ﺍﻟﻭﺠﻪ ﺍﻟﺤﺩﻴﺙ ‪،‬‬ ‫ﻭﻟﻴﺱ ﻤﻌﻨﻰ ﻫﺫﺍ ﺃﻥ ﺍﻟﺒﺩﻴﻊ ﻟﻡ ﻴﺭﺩ ﻓﻴﻬﺎ ‪ ،‬ﻭ ﺇﻨﻤﺎ ﺍﻟﻤﻘﺼﻭﺩ ﺃﻨﻪ ﻭﺭﺩ ﻭﻟﻜﻥ ﺒﺼﻭﺭﺓ‬

‫ﻨﺎﺩﺭﺓ ﻗﻠﻴﻠﺔ ‪ ،‬ﻭﻜﺎﻥ ﻤﻭﻗﻌﻬﺎ ﻤﻥ ﺍﻟﻌﻘل ﻓﻴﻪ ﺤﻤﻴﺩﹰﺍ ‪ ،‬ﻭﻟﻤﺎ ﻜﺎﻥ ﺍﻷﻤﺭ ﻋﻠﻰ ﺍﻟﻭﺠﻪ ﺍﻟﺫﻱ‬ ‫ﺫﻜﺭﻨﺎﻩ ﻓﻘﺩ ﺘﻭﻫﻡ ﺍﻟﻨﻅﺎﻡ ﻭﻤﻥ ﺘﺒﻌﻪ ﺃﻥ ﺍﻹﻋﺠﺎﺯ ﺍﻷﺴﻠﻭﺒﻲ – ﻋﻨﺩ ﺍﻟﻘﺎﺌﻠﻴﻥ ﺒﻪ – ﺇﻨﻤﺎ‬

‫ﻴﻜﻤﻥ ﻓﻲ ﺘﻨﻤﻴﻕ ﺍﻷﻟﻔﺎﻅ ﻭﺯﺨﺭﻓﺘﻬﺎ ﻭﺍﺴﺘﺨﺩﺍﻡ ﺍﻟﺒﺩﻴﻊ ﻓﻴﻬﺎ ‪ ،‬ﻭﻟﺫﻟﻙ ﺃﻨﻜﺭ ﻫﺫﺍ ﺍﻟﺠﺎﻨﺏ‬

‫ﺍﻷﺴﻠﻭﺒﻲ ﺒﻜﻠﻴﺎﺘﻪ ؛ ﻭﻟﻡ ﻴﻔﺭﻕ ﻓﻴﻪ ‪ ،‬ﻭﻜﺎﻥ ﻤﻥ ﺍﻷﺠﺩﻯ ﺃﻥ ﻴﻨﻜﺭ ﺃﻥ ﺍﻟﺒﺩﻴﻊ ﻭﺯﺨﺭﻓﺔ‬

‫ﺍﻷﻟﻔﺎﻅ ﻤﻥ ﻭﺠﻭﻩ ﺍﻹﻋﺠﺎﺯ ﻜﻤﺎ ﻓﻌل ﻏﻴﺭﻩ ﻤﻥ ﺍﻟﻌﻠﻤﺎﺀ ؛ ﻭﻟﻜﻨﻪ ﺭﻓﺽ ﺍﻷﻤﺭ ﺒﺠﻤﻠﺘﻪ ‪،‬‬ ‫ﻭﻤﺎل ﺇﻟﻰ ﻭﺠﻪ ﺁﺨﺭ ؛ ﻭﻫﻭ ﺍﻟﻤﻌﺎﻨﻲ ﻭﺍﻟﻤﻀﺎﻤﻴﻥ ‪ ،‬ﻭﻟﻤﺎ ﻜﺎﻥ ﺍﻟﺒﺩﻴﻊ ﺃﻤﺭ ﻴﻤﻜﻥ ﺘﻌﻠﻤﻪ‬ ‫ﻭﻴﺴﻬل ﺍﻹﺘﻴﺎﻥ ﺒﻪ ﺒﻌﺩ ﺍﻟﺩﺭﺒﺔ‬

‫ﻭﺍﻟﻤﺭﺍﺱ ﻓﻘﺩ ﻜﺎﻥ ﺫﻟﻙ ﺩﺍﻓﻌﹰﺎ ﻗﻭﻴ ﹰﺎ ﻟﺩﻯ ﺍﻟﻨﻅﺎﻡ ﻹﻨﻜﺎﺭ‬

‫ﻫﺫﺍ ﺍﻟﺠﺎﻨﺏ ‪ .‬ﻭﺫﻟﻙ ﻷﻥ ﺍﻹﻋﺠﺎﺯ ﺇﻥ ﻜﺎﻥ ﻴﻜﻤﻥ ﻓﻲ ﻫﺫﻩ ﺍﻷﻟﻭﺍﻥ ﺍﻟﺒﺩﻴﻌﺔ ﻓﻤﺎ ﺃﺴﻬل‬

‫ﺇﺒﻁﺎﻟﻪ ﻋﻨﺩ ﻤﻥ ﺤﺫﻕ ﺍﻟﺒﺩﻴﻊ ﻭﺃﺠﺎﺩﻩ ؛ ﻴﻘﻭل ﺍﻟﻌﻠﻭﻱ ﻋﻥ ﺍﻟﻘﺎﺌﻠﻴﻥ ﺒﺎﻟﺼﺭﻓﺔ ‪ ":‬ﻭﺍﻟﺫﻱ‬ ‫ﻏ ﱠﺭ ﻫﺅﻻﺀ ﺤﺘﻰ ﺯﻋﻤﻭﺍ ﻫﺫﻩ ﺍﻟﻤﻘﺎﻟﺔ ﻤﺎ ﻴﺭﻭﻭﻥ ﻤﻥ ﺍﻟﻜﻠﻤﺎﺕ‬

‫ﺍﻟﺭﺸﻴﻘﺔ ﻭﺍﻟﺒﻼﻏﺎﺕ‬

‫ﺍﻟﺤﺴﻨﺔ ﻭﺍﻟﻔﺼﺎﺤﺎﺕ ﺍﻟﻤﺴﺘﺤﺴﻨﺔ ﺍﻟﺠﺎﻤﻌﺔ ﻟﻜل ﺍﻷﺴﺎﻟﻴﺏ ﺍﻟﺒﻼﻏﻴﺔ ﻓﻲ ﻜﻼﻡ ﺍﻟﻌﺭﺏ‬ ‫ﻭﺍﻟﻤﻭﺍﻓﻘﺔ ﻟﻤﺎ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ‪ ،‬ﻓﺯﻋﻡ ﻫﺅﻻﺀ ﺃﻥ ﻜل ﻤﻥ ﻗﺩﺭ ﻋﻠﻰ ﻤﺎ ﺫﻜﺭﻨﺎﻩ ﻤﻥ ﺘﻠﻙ‬

‫ﺍﻷﺴﺎﻟﻴﺏ ﺍﻟﺒﺩﻴﻌﺔ ﻻ ﻴﻘﺼﺭ ﻋﻥ ﻤﻌﺎﺭﻀﺘﻪ ) ﺃﻱ ﺍﻟﻘﺭﺁﻥ(‬

‫ﺍﷲ ﺇﻴﺎﻫﻡ ")‪.(1‬‬ ‫ﺍﻟﻨﻅﺎﻡ‬ ‫)‪(1‬‬

‫ﺨﻼﻑ ﻤﺎ ﻋﺭﺽ ﻤﻥ ﻤﻨﻊ‬

‫ﻫﺫﺍ ﻭﻗﺩ ﺘﺒﻴﻥ ﻤﻥ ﻜﻼﻡ ﺍﻟﻌﻠﻭﻱ ﺍﻟﺴﺎﺒﻕ ﺃﻥ ﺭﻓﺽ ﺍﻹﻋﺠﺎﺯ ﺍﻷﺴﻠﻭﺒﻲ ﻟﺩﻯ‬

‫ﻭﻤﻥ ﺘﺎﺒﻌﻪ ﺇﻨﻤﺎ ﻴﻘﻭﻡ ﻋﻠﻰ ﺘﻭﻫﻡ ﺃﻨﻪ ﻜﺎﻥ ﻓﻲ ﺘﺤﺴﻴﻥ ﺍﻟﻤﻔﺭﺩﺍﺕ ﻭﺘﺠﻤﻴل‬

‫ﺍﻟﻌﻠﻭﻱ ‪ :‬ﺍﻟﻁﺭﺍﺯ ‪ ،‬ﺝ ‪ 3‬ﻁ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺏ ‪1980‬ﻡ ‪،‬ﺹ ‪.394‬‬

‫ﻨﻅﺭﻴﺔ ﺍﻟﺼﺭﻓﺔ ‪ ،‬ﺃﺼﻭﻟﻬﺎ ﻭﺃﺒﻌﺎﺩﻫﺎ‬

‫ﺃ‪ .‬ﺠﻤﺎل ﺍﻟﺩﻴﻥ ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺸﺭﻴﻑ‬

‫ﺍﻷﻟﻔﺎﻅ ﻭﺘﻨﻤﻴﻘﻬﺎ ‪ ،‬ﻭﻻ ﺸﻙ ﺃﻥ ﺘﺘﺒﻊ ﺠﻤﺎﻟﻴﺎﺕ ﺍﻟﻠﻔﻅ ﺍﻟﻤﻔﺭﺩ ﻻ ﺘﺅﺩﻱ ﺇﻟﻰ ﺇﺩﺭﺍﻙ ﺇﻋﺠﺎﺯ‬ ‫ﺍﻟﻘﺭﺁﻥ ﻭﻻ ﺇﻟﻰ ﻤﻌﺭﻓﺔ ﺤﺴﻥ ﺃﺴﻠﻭﺒﻪ ﻭﺠﻤﻴل ﻨﻅﻤﻪ ؛ ﺨﺎﺼﺔ‬

‫ﻭﺃﻥ ﻫﺫﻩ ﺍﻷﻤﻭﺭ‬

‫ﺍﻟﺒﺩﻴﻌﻴﺔ ﻴﻤﻜﻥ ﺘﻌﻠﻤﻬﺎ ؛ ﻭﻟﺫﻟﻙ ﻅﻬﺭ ﻓﻲ ﻋﺼﺭ ﺍﻟﻨﻅﺎﻡ ﻤﻥ ﻴﻘﻭل ﺇﻥ ﻟﻺﻋﺠﺎﺯ‬ ‫ﻭﺠﻭﻫﹰﺎ ﻟﻭ ﺘﻌﻠﻤﻬﺎ‪ .‬ﺍﻟﻤﺭﺀ ﻭﺃﺠﺎﺩﻫﺎ ﻭﺤﺫﻗﻬﺎ ﻜﺎﻥ ﻋﻠﻰ ﺍﻹﺘﻴﺎﻥ ﺒﻤﺜل ﺍﻟﻘﺭﺁﻥ ﻗﺎﺩﺭﹰﺍ )‪،(1‬‬

‫ﺫﻟﻙ ﺃﻥ ﺍﻷﻤﺭ‪ -‬ﻋﻨﺩ ﻤﻥ ﻴﻘﻭل ﺫﻟﻙ ‪ -‬ﻜﺎﻤﻥ ﻓﻲ ﺃﻤﻭﺭ ﺒﺩﻴﻌﻴﺔ ﻤﺨﺼﻭﺼﺔ ‪.‬‬

‫ﻭﻟﻤﺎ ﻜﺎﻥ ﺍﻟﻤﺤﺩﺜﻭﻥ ﺃﻜﺜﺭ ﻤﻌﺭﻓﺔ ﺒﺎﻟﺒﺩﻴﻊ ؛ ﻷﻨﻪ ﺃﻤﺭ ﻤﺴﺘﺤﺩﺙ ﺠﺩﻴﺩ ؛ ﻓﻘﺩ‬

‫ﻅﻬﺭ ﻤﻥ ﻴﻘﻭل ‪ :‬ﺇﺫﺍ ﻜﺎﻥ ﺍﻟﻌﺭﺏ ﻗﺩ ﻋﺠﺯﻭﺍ ﻋﻥ ﺍﻹﺘﻴﺎﻥ ﺒﻤﺜل ﻫﺫﺍ ﺍﻟﻘﺭﺁﻥ ﻓﻤﺎ‬ ‫ﺍﻟﻤﺤﺩﺜﻭﻥ ﻋﻨﻪ ﺒﻌﺎﺠﺯﻴﻥ ﻭﺫﻟﻙ ﻷﻨﻬﻡ ﺒﺭﻋﻭﺍ ﻓﻲ ﺍﻷﻤﺭ ﺍﻟﺫﻱ ﺒﻪ ﻴﻜﻭﻥ ﺍﻹﻋﺠﺎﺯ ‪،‬‬

‫ﻭﻟﻤﺎ ﻜﺎﻥ ﺍﻷﻤﺭ ﻋﻠﻰ ﻫﺫﺍ ﺍﻟﻭﺠﻪ ‪ ،‬ﻓﻘﺩ ﺫﻫﺏ ﺒﻌﻀﻬﻡ – ﻟﻤﺎ ﻟﻡ ﺘﻜﻥ ﻨﻅﺭﻴﺔ ﺍﻟﻨﻅﻡ‬

‫ﺤﺎﻀﺭﺓ ﻟﺩﻴﻬﻡ ﺁﻨﺫﺍﻙ – ﺇﻟﻰ ﺃﻥ ﺍﻹﻋﺠﺎﺯ‬

‫ﻓﻲ ﺃﻥ ﺠﺎﺀ ﺍﻟﻘﺭﺁﻥ ﺒﺄﺴﻠﻭﺏ ﻟﻡ ﻴﻌﻬﺩﻩ‬

‫ﺍﻟﻌﺭﺏ ﻤﻥ ﻗﺒل‪ ،‬ﺭﻏﻡ ﺫﻫﺎﺒﻬﻡ ﻓﻲ ﺍﻟﻜﻼﻡ ﻜل ﻤﺫﻫﺏ ﻭﺍﺭﺘﻴﺎﺩﻫﻡ ﻓﻴﻪ ﻜل ﻤﺠﺎل ‪،‬‬ ‫ﻭﻟﻜﻨﻬﻡ ﻟﻡ ﻴﻬﺘﺩﻭﺍ ﺇﻟﻰ ﻁﺭﻴﻘﺔ ﺍﻟﻘﺭﺁﻥ ﺍﻟﺘﻲ ﺒﻬﺎ ﺃﻨﺯل ﻭﺃﺴﻠﻭﺒﻪ ﺍﻟﺫﻱ ﺒﻪ ﺠﺎﺀ ‪ ،‬ﺃﻤﺎ ﺒﻌﺩ‬

‫ﻤﺠﻴﺌﻪ ﻋﻠﻰ ﻫﺫﺍ ﺍﻟﻨﻤﻁ ﻓﺈﻥ ﺍﻷﻤﺭ ﺴﻬل ﻤﻤﻜﻥ ؛ ﻭﻟﺫﻟﻙ ﺠﺎﺀ ﻤﻥ ﻴﻘﻭل‪" :‬ﻟﻡ ﻴﻜﻥ‬

‫ﺍﻟﻤﻘﺼﻭﺩ ) ﺒﺎﻹﻋﺠﺎﺯ ( ﺃﻥ ﻴﺄﺘﻲ ﺍﻟﻌﺭﺏ ﺒﺴﻭﺭﺓ ﺘﺸﺒﻪ ﺍﻟﻘﺭﺁﻥ ﻓﺈﻥ ﻫﺫﺍ ﺃﺼﺒﺢ ﺴﻬل‬ ‫ﺍﹰﺒﻌﺩ ﻨﺯﻭل ﺍﻟﻘﺭﺁﻥ ‪ ،‬ﻭﻟﻜﻥ ﺍﻟﺘﺤﺩﻱ ﻜﺎﻥ‬

‫ﻷﻥ ﺍﻟﻌﺭﺏ ﻤﻊ ﺍﺸﺘﻬﺎﺭﻫﻡ ﺒﺎﻟﻔﺼﺎﺤﺔ‬

‫ﻭﺍﻟﺒﻼﻏﺔ ﻭﺍﻓﺘﺨﺎﺭﻫﻡ ﺒﻤﺎ ﺠﺎﺀﻭﺍ ﺒﻪ ﻤﻥ ﺍﻟﺸﻌﺭ ﻭﺍﻟﻨﺜﺭ ﺃﻨﻭﺍﻋﹰﺎ ﻭﺃﺴﺎﻟﻴﺏ ﻗﺩ ﻋﺠﺯﻭﺍ ﻋﻠﻰ‬

‫ﺃﻥ ﻴﺄﺘﻭﺍ ﺒﻤﺜل ﺃﺴﻠﻭﺏ ﺍﻟﻘﺭﺁﻥ ﺃﻱ ﻗﺒل ﻨﺯﻭﻟﻪ" )‪.(2‬‬

‫ﻭﻻ ﺸﻙ ﺃﻥ ﻫﺫﺍ ﺍﻟﻜﻼﻡ ﻤﺭﻓﻭﺽ ﻭﻏﻴﺭ ﻤﻘﻨﻊ ﻓﻲ ﻫﺫﺍ ﺍﻟﺼﺩﺩ ‪ ،‬ﻷﻥ ﺍﻟﺘﺤﺩﻱ‬

‫ﺇﻨﻤﺎ ﻜﺎﻥ ﺒﻌﺩ ﻨﺯﻭل ﺍﻟﻘﺭﺁﻥ ؛ ﻭﻟﻡ ﻴﻜﻥ ﻗﺒل ﺫﻟﻙ ﺒﺤﺎل ‪ ،‬ﻭﻤﻤﺎ ﻻ ﺭﻴﺏ ﻓﻴﻪ ﺃﻥ ﺍﻷﻟﻔﺎﻅ‬ ‫ﺍﻟﻤﻔﺭﺩﺓ ﻤﻬﻤﺎ ﺒﻠﻐﺕ ﻤﻥ ﺍﻟﺠﻤﺎل ﻭﺍﻟﺤﺴﻥ ﻓﻼ ﺇﺒﺩﺍﻉ ﻓﻴﻬﺎ ﻭﻻ ﺨﺼﻭﺼﻴﺔ ‪ ،‬ﺇﺫ ﻫﻲ‬ ‫ﻤﺘﺎﺤﺔ ﻟﻜل ﻤﺴﺘﺨﺩﻡ‬

‫ﻟﻠﻐﺔ ‪ ،‬ﻭﻻ ﻴﻤﻜﻥ ﺒﺤﺎل ﺃﻥ ﻴﻜﻭﻥ ﺍﻹﺒﺩﺍﻉ ﺃﻭ ﺍﻹﻋﺠﺎﺯ ﻓﻴﻬﺎ ‪،‬‬

‫ﻭﻫﺫﺍ ﺍﻷﻤﺭ ﻟﻴﺱ ﻤﻭﻀﻭﻋﻪ ﻫﺎ ﻫﻨﺎ ‪ ،‬ﻭﻟﻜﻥ ﺭﻏﻡ ﻜل ﺫﻟﻙ ﻓﺈﻥ ﺒﻌﻀﻬﻡ ﻗﺩ ﻤﺎل ﺇﻟﻰ‬

‫ﺍﻟﻠﻔﻅ ﺍﻟﻤﻔﺭﺩ ﻭﺘﺘﺒﻊ ﺠﻤﺎﻟﻴﺎﺘﻪ ﻓﻭﺼل ﻓﻰ ﺁﺨﺭ ﺍﻟﻤﻁﺎﻑ ﺇﻟﻰ ﻁﺭﻴﻕ ﻤﺴﺩﻭﺩ ﻭﻟﻡ ﻴﻜﻥ‬ ‫)‪(1‬‬ ‫)‪(2‬‬

‫ﺍﺍﻟﺒﺎﻗﻼﻨﻰ ‪ :‬ﺇﻋﺠﺎﺯ ﺍﻟﻘﺭﺁﻥ‪.77 ،‬‬ ‫ﻋﺒﺩ ﺍﻟﺠﺒﺎﺭ ‪ :‬ﺍﻟﻤﻐﻨﻲ ‪ ،‬ﺝ ‪ ،13‬ﺹ ‪.210‬‬

‫ﺘﻔﻜ ﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪2001، (2‬ﻡ ‪1422/‬ﻫـ‬ ‫ﺃﻤﺎﻤﻪ ﻏﻴﺭ )‬

‫ﺍﻟﻭﺤﻲ ﻭﻋﻠﻭﻤﻪ‬

‫ﺍﻟﺼﺭﻓﺔ (؛ ﻴﻘﻭل ﺍﺒﻥ ﺴﻨﺎﻥ ﺍﻟﺨﻔﺎﺠﻰ ‪ " :‬ﺼﺭﻑ ﺍﻟﻌﺭﺏ ﻋﻥ‬

‫ﺍﻟﻤﻌﺎﺭﻀﺔ ﻤﻊ ﺃﻥ ﻓﺼﺎﺤﺔ ﺍﻟﻘﺭﺁﻥ ﻜﺎﻨﺕ ﻓﻲ ﻤﻘﺩﻭﺭﻫﻡ ﻟﻭﻻ ﺍﻟﺼﺭﻑ‪ ،‬ﻷﻨﻬﺎ ﻤﻥ‬

‫ﺠﻨﺱ ﻓﺼﺎﺤﺘﻬﻡ")‪.(1‬‬

‫ﻭﺇﺫﺍ ﺍﻓﺘﺭﻀﻨﺎ ﺃﻥ ﺍﻹﻋﺠﺎﺯ ﻓﻲ ﺍﻷﻟﻔﺎﻅ ﺍﻟﻤﻔﺭﺩﺓ ﻜﻤﺎ ﺫﻫﺏ ﺍﺒﻥ ﺴﻨﺎﻥ ﺍﻟﺫﻱ ﻗﺎل‬

‫ﺒﺎﻟﻔﺼﺎﺤﺔ ؛ ﻭﻤﻌﻠﻭﻡ ﺃﻥ ﺍﻟﻔﺼﺎﺤﺔ‬

‫‪ -‬ﻋﻨﺩﻩ ‪-‬‬

‫ﺃﻤﻭﺭ ﺠﻤﺎﻟﻴﺔ ﺍﺴﺘﻘﺎﻫﺎ ﻤﻥ ﻜﻼﻡ‬

‫ﺍﻟﻌﺭﺏ‪ -‬ﻓﺈﻥ ﺫﻟﻙ ﻴﺒﻁل ﺍﻹﻋﺠﺎﺯ ﻭﻴﺅﺩﻱ ﺇﻟﻰ ﺇﻨﻜﺎﺭﻩ ؛ ﻭﻫﺫﺍ ﺍﻟﻤﻭﻀﻭﻉ ﻗﺩ ﺃﻓﻀﻲ‬ ‫ﺒﻨﺎ ﻤﺒﺎﺸﺭﺓ ﺇﻟﻰ ﺍﻟﻨﻅﺭ ﻓﻲ ﺍﻟﻤﻔﺭﺩﺍﺕ ‪.‬‬

‫ﺏ ‪ -‬ﺍﻟﻨﻅﺭ ﺇﻟﻰ ﺍﻟﻤﻔﺭﺩﺍﺕ ‪:‬‬

‫ﻥ ﻤﻔﺭﺩﺍﺘﻪ ﻫﻲ‬ ‫ﻟﻤﺎ ﻜﺎﻥ ﺍﻟﻘﺭﺁﻥ ﻗﺩ ﺠﺎﺀ ﺒﻠﺴﺎﻥ ﺍﻟﻌﺭﺏ ‪ ،‬ﻓﻼ ﻤﺭﻴﺔ ﻓﻲ ﺃ ّ‬

‫ﻤﻔﺭﺩﺍﺘﻬﻡ‪ ،‬ﻭﺃﻟﻔﺎﻅﻪ ﻫﻲ ﺃﻟﻔﺎﻅﻬﻡ‪ ،‬ﻭﻤﻬﻤﺎ ﻗﻴل ﻓﻲ ﺠﻤﺎﻟﻴﺎﺕ ﺍﻟﻠﻔﻅ ﺍﻟﻤﻔﺭﺩ ﻏﻴﺭ ﺍﻟﻤﻨﻅﻭﻡ‬

‫ﻓﺈﻨﻪ ﻴﺒﻘﻰ ﻟﻔﻅﹰﺎ ﻤﻔﺭﺩﹰﺍ ﻤﺘﺎﺤﹰﺎ ﻟﻜل ﺃﺤﺩ ‪ ،‬ﻭﻟﺫﻟﻙ ﻻ ﻴﻤﻜﻥ ﺒﺤﺎل ﺃﻥ ﻴﻜﻭﻥ ﺍﻹﻋﺠﺎﺯ‬

‫ﻓﻴﻪ ؛ ﻴﻘﻭل ﺍﻹﻤﺎﻡ ﺍﻟﺯﺭﻜﺸﻰ‪ ":‬ﺇﻥ ﺍﻹﻋﺠﺎﺯ ﻟﻴﺱ ﻓﻲ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻤﻔﺭﺩﺓ ﻷﻥ ﺍﻟﻌﺭﺏ‬ ‫ﻗﺎﻁﺒﺔ ﺘﺴﺘﻁﻴﻊ ﺍﻹﺘﻴﺎﻥ‬

‫ﺒﻬﺎ "‬

‫)‪(2‬‬

‫ﻥ ﺍﻹﻋﺠﺎﺯ ﻓﻲ ﺠﻤﺎل‬ ‫‪ ،‬ﻭﺇﺫﺍ ﺠﺎﺀ ﻓﻲ ﺫﻫﻥ ﺃﺤﺩ ﺃ ّ‬

‫ﻥ ﺃﻟﻔﺎﻅ‬ ‫ﻥ ﺫﻟﻙ ﺴﻴﺅﺩﻱ ﺇﻟﻰ ﺇﺒﻁﺎل ﺍﻹﻋﺠﺎﺯ ﻻ ﻤﺤﺎﻟﺔ ‪ ،‬ﺇﺫ ﺃ ّ‬ ‫ﺍﻷﻟﻔﺎﻅ ﺍﻟﻤﻔﺭﺩﺓ ﻓﺈ ّ‬ ‫ﺍﻟﻘﺭﺁﻥ ﻫﻲ ﺃﻟﻔﺎﻅ ﺍﻟﻌﺭﺏ ‪ ،‬ﻓﺈﺫﺍ ﻜﺎﻨﺕ ﺃﻟﻔﺎﻅ ﺍﻟﻌﺭﺏ‬

‫ﻏﻴﺭ ﻤﻌﺠﺯﺓ ‪ -‬ﻭﻫﻲ ﻜﺫﻟﻙ –‬

‫ﻓﺈﻥ ﺃﻟﻔﺎﻅ ﺍﻟﻘﺭﺁﻥ ﻏﻴﺭ ﻤﻌﺠﺯﺓ ﺃﻴﻀﹰﺎ ‪ ،‬ﻭﻟﻤﺎ ﻜﺎﻥ ﺍﻷﻤﺭ ﻜﻤﺎ ﺫﻜﺭﻨﺎ ﻓﺈﻥ ﺍﻟﻨﻅﺎﻡ ﻗﺩ‬

‫ﻨﻅﺭ ﺇﻟﻰ ﺍﻷﻟﻔﺎﻅ ﺍﻟﻤﻔﺭﺩﺓ ﻓﺄﻟﻔﺎﻫﺎ ﻫﻲ ﻨﻔﺱ ﺃﻟﻔﺎﻅ ﺍﻟﻌﺭﺏ ؛ ﻓﺠﺎﺀ ﺒﻬﺫﺍ ﺍﻟﺠﺎﻨﺏ ﺍﻟﺸﻨﻴﻊ‬

‫ﻤﻥ ﻨﻅﺭﻴﺘﻪ ؛ ﻭﻫﻭ ﺇﻨﻜﺎﺭ ﺍﻹﻋﺠﺎﺯ ﺍﻷﺴﻠﻭﺏ ﻭﺭﻏﻡ ﺃﻥ ﻓﺼل ﺍﻟﻤﻔﺭﺩﺍﺕ ﻋﻥ ﺴﻴﺎﻗﻬﺎ‬ ‫ﻭﺩﺭﺍﺴﺘﻬﺎ ﺒﻤﻌﺯل ﻋﻥ ﺘﺭﻜﻴﺒﻬﺎ ﻻ ﻴﺅﺩﻱ ﺇﻟﻰ ﻨﺘﺎﺌﺞ ﺴﻠﻴﻤﺔ ‪ ،‬ﻓﺈﻥ ﻁﺎﺌﻔﺔ ﻤﻥ ﺍﻟﺒﻼﻏﻴﻴﻥ‬

‫ﺍﻟﻠﻔﻅﻴﻴﻥ ﺒﻌﺩ ﺍﻟﻨﻅﺎﻡ ﻗﺩ ﺍﻫﺘﻤﻭﺍ ﺍﻫﺘﻤﺎﻤ ﹰﺎ ﻜﺒﻴﺭﹰﺍ ﺒﺎﻟﻠﻔﻅ ﺍﻟﻤﻔﺭﺩ ﻭﺍﺸﺘﺭﻁﻭﺍ ﻟﻪ ﺸﺭﻭﻁ ﹰﺎ‬

‫ﻭﻭﻀﻌﻭﺍ ﻟﻪ ﺃﺤﻜﺎﻤﹰﺎ ﻓﺭﺩﻴﺔ ‪ ،‬ﺇﻻ ﺃﻥ ﺘﻠﻙ ﺍﻷﺤﻜﺎﻡ ﻟﻡ ﺘﻜﻥ ﺘﺩﻭﺭ ﻤﻊ ﺍﻟﻌﻠل ﻓﻲ ﻜﺎﻓﺔ‬

‫ﺍﻟﻤﻭﺍﻀﻊ ﻨﻔﻴ ﹰﺎ ﻭﺇﺜﺒﺎﺘﺎ‪ ،‬ﻭﻗﺩ ﻜﺎﻥ ﺜﻤﺭﺓ ﺫﺍﻙ ﺃﻥ ﺍﺩﻋﻰ ﺍﻟﺯﻭﺯﻨﻲ ‪ " :‬ﺃﻥ ﺍﻟﻠﻔﻅ ﻏﻴﺭ‬ ‫)‪(1‬‬ ‫)‪(2‬‬

‫ﺍﺒﻥ ﺴﻨﺎﻥ ﺍﻟﺨﻔﺎﺠﻲ ‪ :‬ﺴﺭ ﺍﻟﻔﺼﺎﺤﺔ ‪ ،‬ﺹ ‪.213 – 212‬‬ ‫ﺍﻟﺒﺭﻫﺎﻥ ‪ ،‬ﺝ ‪ ،93 ، 2‬ﺹ‪.93‬‬

‫ﻨﻅﺭﻴﺔ ﺍﻟﺼﺭﻓﺔ ‪ ،‬ﺃﺼﻭﻟﻬﺎ ﻭﺃﺒﻌﺎﺩﻫﺎ‬ ‫ﺍﻟﻔﺼﻴﺢ ﻗﺩ ﻴﻘﻊ ﻓﻲ ﺍﻟﻘﺭﺁﻥ"‬

‫)‪(1‬‬

‫ﺃ‪ .‬ﺠﻤﺎل ﺍﻟﺩﻴﻥ ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺸﺭﻴﻑ‬

‫ﻭﻫﺫﺍ ﺍﻷﻤﺭ ﻴﺭﻓﻀﻪ ﻋﺒﺩ ﺍﻟﻘﺎﻫﺭ ﺍﻟﺠﺭﺠﺎﻨﻲ ﺒﺠﻤﻠﺘﻪ‬

‫ﻥ ﻓﻜﺭﺓ ﺍﻟﻨﻅﻡ ﺒﺼﻭﺭﺘﻬﺎ ﺍﻟﻤﺘﻜﺎﻤﻠﺔ ﻟﻡ ﺘﻜﻥ ﺤﺎﻀﺭﺓ‬ ‫ﻭ ﻴﻨﻌﻰ ﻋﻠﻰ ﺍﻟﻘﺎﺌل ﺒﻪ ‪ .‬ﺇﻻ ﺃ ّ‬

‫ﻓﻲ ﺫﻫﻥ ﺍﻟﻨﻅﺎﻡ ﺁﻨﺫﺍﻙ‪.‬‬ ‫ﺠﺎﻨﺏ ﺍﻟﺼﺭﻑ ‪:‬‬

‫ﺃ‪-‬‬

‫ﻟﻠﺼﺭﻓﺔ ﻓﻲ ﺫﺍﺘﻬﺎ ‪ -‬ﺩﺍﺨل ﻜﺘﺏ ﺍﻹﻋﺠﺎﺯ ﺍﻟﻘﺭﺁﻨﻲ‪ -‬ﻤﻔﻬﻭﻤﺎﻥ ﺃﺴﺎﺴﻴﺎﻥ ﻫﻤﺎ ‪:‬‬ ‫ﺭﻓﻊ ﺍﺴﺘﻁﺎﻋﺔ ﺍﻟﻌﺭﺏ ﻋﻥ ﻤﻌﺎﺭﻀﺔ ﺍﻟﻘﺭﺁﻥ ﻭﺃﺨﺫ ﻋﻠﻭﻡ ﻜﺎﻨﺕ ﻟﺩﻴﻬﻡ‬

‫ﻻ‬

‫ﻴﺴﺘﻁﻴﻌﻭﻥ ﺍﻟﻤﻌﺎﺭﻀﺔ ﺒﻐﻴﺭﻫﺎ ‪ ،‬ﻭ ﻫﺫﻩ ﺍﻟﺤﺎﻟﺔ ﻤﺜل ﺃﻥ ﻴﺘﺤﺩﻯ ﻨﺒﻲ ﻗﻭﻤﻪ ﺒﺄﻤﺭ‬

‫ﻼ‪ ، -‬ﺜﻡ‬ ‫ﻜﺎﻥ ﻤﺘﺎﺤﹰﺎ ﻟﺩﻴﻬﻡ ﻭﻤﻘﺩﻭﺭﹰﺍ ﻋﻠﻴﻪ ﻋﻨﺩﻫﻡ ‪ -‬ﻜﻭﻀﻊ ﺍﻟﻴﺩ ﻋﻠﻰ ﺍﻟﺭﺃﺱ ﻤﺜ ﹰ‬

‫ﻴﺩﻋﻲ ﺃﻥ ﻫﺫﻩ ﺁﻴﺘﻪ ﺍﻟﻤﻌﺠﺯﺓ ﺍﻟﺩﺍﻟﺔ ﻋﻠﻰ ﻨﺒﻭﺘﻪ ‪ ،‬ﺤﻴﺙ ﻻ ﻴﺴﺘﻁﻴﻌﻬﺎ ﺃﺤﺩ ﺴﻭﺍﻩ ‪،‬‬ ‫ﻭﻴﺤﺎﻭل ﻗﻭﻤﻪ ﻓﻌل ﻫﺫﺍ ﺍﻷﻤﺭ ﺍﻟﻤﻌﺘﺎﺩ ﻓﻼ ﻴﺴﺘﻁﻴﻌﻭﻥ ‪.‬‬

‫ﺏ‪ -‬ﺼﺭﻑ ﺍﻟﻬﻤﻡ ﻋﻥ ﺍﻟﻤﻌﺎﺭﻀﺔ ﻤﻊ ﺘﻭﻓﺭ ﺍﻟﺩﻭﺍﻋﻲ ﻭﺸﺩﺓ ﺍﻟﺤﺎﺠﺔ ؛ ﺇﺫ ﻴﺼﺭﻓﻬﻡ ﺍﷲ‬ ‫ﻋﻨﻬﺎ ﺼﺭﻓﹰﺎ ﻭﻴﺸﻐﻠﻬﻡ ﻋﻨﻬﺎ ﺒﺄﻤﻭﺭ ﺃﺨﺭﻯ ‪ ،‬ﻭﻤﻊ ﺃﻥ ﺍﻟﻤﻌﺎﺭﻀﺔ ﻤﻤﻜﻨﺔ ﻭﻫﻲ ﻓﻲ‬

‫ﻤﻘﺩﻭﺭﻫﻡ ؛ ﻟﻜﻨﻬﻡ ﻻ ﻴﻔﻌﻠﻭﻨﻬﺎ ﻭﻻ ﻴﻨﺘﺒﻬﻭﻥ ﺇﻟﻴﻬﺎ ‪ ،‬ﻭﻓﻲ ﺒﻌﺽ ﺁﺭﺍﺀ ﺍﻟﻘﺎﺌﻠﻴﻥ‬

‫ﺒﺎﻟﺼﺭﻓﺔ ﺃﻨﻬﻡ ﻴﺠﺭﺒﻭﻥ ﺍﻟﻤﻌﺎﺭﻀﺔ ﻭﻴﺘﻘﺎﺼﺭﻭﻥ ﻋﻥ ﺒﻠﻭﻍ ﺩﺭﺠﺔ ﺍﻟﻘﺭﺁﻥ ﻓﻲ‬

‫ﺍﻟﺒﻼﻏﺔ ؛ ﻓﻴﻨﺼﺭﻓﻭﻥ ﻋﻥ ﺍﻟﻤﻌﺎﺭﻀﺔ ﻟﻌﻠﻤﻬﻡ ﺁﻨﹼﻬﺎ ﻏﻴﺭ ﻤﻤﻜﻨﺔ ‪ ،‬ﻭﻫﺫﺍ ﺍﻷﺨﻴﺭ‬

‫ﻗﻭل ﺒﻌﺽ ﻤﻥ ﺠﻤﻊ ﺒﻴﻥ ﺍﻟﺼﺭﻓﺔ ﻭﺍﻹﻋﺠﺎﺯ ﺍﻟﺒﻼﻏﻲ ‪.‬‬

‫ﻭﻗﺩ ﺘﺒﻊ ﺍﻟﻨﻅﺎﻡ ﻓﻲ ﺍﻟﻘﻭل ﺒﺎﻟﺼﺭﻓﺔ ‪ -‬ﻏﻴﺭ ﺍﻟﺫﻴﻥ ﺫﻜﺭﻨﺎ‪ -‬ﻨﻔﺭ ﻤﻥ ﺍﻟﻌﻠﻤﺎﺀ‬

‫ﺨﺩﻤﻭﺍ ﺍﻹﻋﺠﺎﺯ ﺍﻟﺒﻼﻏﻲ ﻟﻠﻘﺭﺁﻥ ؛ ﻭﺍﻫﺘﻤﻭﺍ ﺒﻪ ﺍﻫﺘﻤﺎﻤﺎ ﻜﺒﻴﺭﹸﺍ ؛ ﻭﻤﻥ ﻫﺅﻻﺀ ﻋﻠﻰ‬ ‫ﺴﺒﻴل ﺍﻟﻤﺜﺎل ‪ :‬ﺍﻹﻤﺎﻡ ﺍﻟﺠﺎﺤﻅ ﻭﺍﻟﺨﻁﺎﺒﻲ ﻭﺍﻟﺭﻤﺎﻨﻰ ﻭﺍﻟﺸﺭﻴﻑ ﺍﻟﻤﺭﺘﻀﻰ ﻭﺍﺒﻥ ﺴﻨﺎﻥ‬

‫ﺍﻟﺨﻔﺎﺠﻲ ﻭﺍﻟﺭﺍﻏﺏ ﺍﻷﺼﻔﻬﺎﻨﻲ‪.‬‬

‫ﻥ ﺍﻟﻘﻭل ﺒﺎﻟﺼﺭﻓﺔ ﻋﻨﺩ ﺠﻤﻴﻊ ﻫﺅﻻﺀ ﻟﻡ ﻴﻜﻥ ﻋﻠﻰ ﺸﺎﻜﻠﺔ ﻭﺍﺤﺩﺓ ‪ ،‬ﻭﻟﻡ‬ ‫ﻭﺍﻟﺤﻕ ﺃ ّ‬

‫ﻴﻜﻥ ﻭﻗﻊ ﺍﻟﺤﺎﻓﺭ ﻋﻠﻰ ﺍﻟﺤﺎﻓﺭ ﻜﻤﺎ ﻜﺎﻥ ﻋﻨﺩ ﺍﻟﻨﻅﺎﻡ ‪ ،‬ﺒل ﺇﻨﻬﻡ ﻗﺎﻟﻭﺍ ﺒﺎﻟﺼﺭﻓﺔ ﻭﺠﻤﻌﻭﺍ‬

‫ﺒﻴﻨﻬﺎ ﻭﺒﻴﻥ ﺍﻹﻋﺠﺎﺯ ﺍﻟﺒﻼﻏﻲ ‪ ،‬ﻭﻗﺩ ﻴﺒﺩﻭ ﻫﺫﺍ ﺍﻟﻤﻭﻗﻑ ﻏﺭﻴﺒﹰﺎ ﻤﺘﻨﺎﻗﻀﹰﺎ ‪ ،‬ﺇﺫ ﺃﻥ‬ ‫)‪(1‬‬

‫ﺒﻬﺎﺀ ﺍﻟﺩﻴﻥ ﺍﻟﺴﺒﻜﻰ ‪ :‬ﻋﺭﻭﺱ ﺍﻷﻓﺭﺍﺡ ‪ ،‬ﺝ ‪ ،1‬ﺒﻬﺎﻤﺵ ﺸﺭﻭﺡ ﺍﻟﺘﻠﺨﻴﺹ ﻁ ‪ /‬ﺩﺍﺭ ﺍﻟﺴﺭﻭﺭ‬

‫ﺹ ‪.91‬‬

‫ﺘﻔﻜ ﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪2001، (2‬ﻡ ‪1422/‬ﻫـ‬

‫ﺍﻟﻭﺤﻲ ﻭﻋﻠﻭﻤﻪ‬

‫ﻥ‬ ‫ﺍﻟﺼﺭﻓﺔ ﻋﻨﺩ ﺍﻟﻨﻅﺎﻡ ﻨﻔﺴﻪ ﻤﺎ ﻜﺎﻨﺕ ﺇﻻ ﺘﺒﺭﻴﺭﹰﺍ ﻹﻨﻜﺎﺭﻩ ﺍﻹﻋﺠﺎﺯ ﺍﻟﺒﻼﻏﻲ ؛ ﺤﻴﺙ ﺃ ّ‬ ‫ﺍﻟﻘﺭﺁﻥ ﻋﻨﺩﻩ ﻟﻴﺱ ﺒﻤﻌﺠﺯ ﻓﻲ ﺍﻟﺒﻼﻏﺔ ﻭﺍﻟﻔﺼﺎﺤﺔ ؛ ﻭﻟﻤﺎ ﻟﻡ ﻴﺄﺕ ﺃﺤﺩ ﺒﻤﺜﻠﻪ ﻓﻲ‬

‫ﺍﻟﺒﻼﻏﺔ ﻭﺍﻟﻔﺼﺎﺤﺔ ﻓﻘﺩ ﺍﻀﻁﺭ ﺍﻟﻨﻅﺎﻡ ﺍﻀﻁﺭﺍﺭﹰﺍ ﺇﻟﻰ ﺍﻟﻘﻭل ﺒﺄﻥ ﺍﷲ ﺼﺭﻑ ﺍﻟﻨﺎﺱ‬ ‫ﻋﻥ ﺫﻟﻙ ‪،‬ﻭ ﻷﺠل ﺫﻟﻙ ﻓﻼ ﺤﺎﺠ ﹰﺔ ﻟﻤﻥ ﺃﻗﺭ ﺒﺎﻹﻋﺠﺎﺯ ﺍﻟﺒﻼﻏﻲ‬

‫ﻼ‪.‬‬ ‫ﺃﺼ ﹰ‬

‫ﻟﻠﻘﻭل ﺒﺎﻟﺼﺭﻓﺔ‬

‫ﻭﻟﻜﻥ ﻟﻤﺎ ﻜﺎﻨﺕ ﺍﻟﺼﺭﻓﺔ ﻋﻨﺩ ﺍﻟﻤﻌﺘﺯﻟﺔ ﻤﻥ ﺃﻓﻜﺎﺭ ﺸﻴﺨﻬﻡ ﺍﻟﻘﺩﻴﻡ ؛ ﻭﻟﻤﺎ ﻜﺎﻨﺕ‬

‫ﺃﻓﻜﺎﺭﻫﻡ ﺘﺨﻀﻊ ﺒﺎﺴﺘﻤﺭﺍﺭ ﻟﻠﺘﺼﺤﻴﺢ ﻭﺍﻟﺘﺼﻭﻴﺏ ؛ ﻭﺫﻟﻙ ﻟﻐﻠﺒﺔ ﺍﻟﺠﺎﻨﺏ ﺍﻟﻌﻘﻠﻲ ؛ ﻭﻟﻤﺎ‬ ‫ﻜﺎﻨﺕ ﺃﺼﻭﻟﻬﻡ ﺍﻟﻜﻠﻴﺔ ﻨﻔﺴﻬﺎ ﻓﻲ ﺃﻭل ﺃﻤﺭﻫﺎ ﻏﻴﺭ ﻨﻀﻴﺠﺔ ﻋﻠﻰ ﺃﻴﺎﻡ ﻭﺍﺼل ﺒﻥ ﻋﻁﺎﺀ‬ ‫ﻥ ﺍﻟﺼﺭﻓﺔ ‪ -‬ﻭﻫﻲ ﻤﻥ ﺍﻟﺠﺯﺌﻴﺎﺕ‬ ‫‪ -‬ﻜﻤﺎ ﻴﻘﻭل ﺍﻟﺸﻬﺭﺴﺘﺎﻨﻲ ‪ -‬ﺜﻡ ﺃﻜﺴﺒﻭﻫﺎ ﻨﻀﺠﹰﺎ ‪ ،‬ﻓﺈ ّ‬

‫ﻭﻟﻴﺴﺕ ﻤﻥ ﺍﻷﺼﻭل ﻋﻨﺩﻫﻡ ‪ -‬ﻗﺩ ﺃﻜﺴﺒﺕ ﻭﺠﻭﻫ ﹰﺎ ﻤﻘﺒﻭﻟﺔ ﻭﺃﺯﻴﻠﺕ ‪-‬ﻋﻠﻰ ﻤﺭ ﺍﻷﻴﺎﻡ‬ ‫ﻋﻨﻬﺎ‬

‫ﺍﻟﻭﺠﻭﻩ ﺍﻟﺸﻨﻴﻌﺔ‬

‫ﻭﺃﻓﺭﻏﺕ ﻤﻥ ﻤﺤﺘﻭﺍﻫﺎ ﺇﻓﺭﺍﻏﺎﹰ؛ ﻭﻟﺫﻟﻙ ﻜﺎﻥ ﻤﺒﺭﺭ ﺍﻹﻤﺎﻡ‬

‫ﺍﻟﺠﺎﺤﻅ ﻟﻠﻘﻭل ﺒﺎﻟﺼﺭﻓﺔ ‪ -‬ﻫﻭ ﻤﻨﻊ ﺍﻟﺸﻐﺏ ؛ ﺒﻴﻨﻤﺎ ﻜﺎﻥ ﻤﺒﺭﺭﹰﺍ ﺸﻴﺨﻪ ﺍﻟﻨﻅﺎﻡ ﻏﻴﺭ ﺫﻟﻙ‬

‫؛ﻜﻤﺎ ﺫﻜﺭﻨﺎ ؛ ﻴﻘﻭل ﺍﻟﺠﺎﺤﻅ ‪ -‬ﺒﻌﺩ ﺃﻥ ﺫﻜﺭ ﻋﺠﺯ ﺍﻟﻌﺭﺏ ﻋﻥ ﺍﻹﺘﻴﺎﻥ ﺒﻤﺜل ﺍﻟﻘﺭﺁﻥ‬

‫ﻥ ﺍﷲ ﺼﺭﻓﻬﻡ ﻋﻥ ﺍﻟﻤﻌﺎﺭﻀﺔ ﻟﻠﻘﺭﺁﻥ ﺒﻌﺩ ﺃﻥ ﺘﺤﺩﺍﻫﻡ ﺍﻟﺭﺴﻭل ﺒﻨﻅﻤﻪ ؛‬ ‫‪ " :-‬ﺇ ّ‬

‫ﻭﻟﺫﻟﻙ ﻟﻡ ﺘﺠﺩ ﺃﺤﺩﹰﺍ ﻁﻤﻊ‬

‫ﻓﻴﻪ ؛ ﻭﻟﻭ ﻁﻤﻊ ﻟﺘﻜﻠﻔﻪ ؛ ﻭﻟﻭ ﺘﻜﻠﻑ ﺒﻌﻀﻬﻡ ﺫﻟﻙ ﻓﺠﺎﺀ‬

‫ﺒﺄﻤﺭ ﻓﻴﻪ ﺃﺩﻨﻰ ﺸﺒﻬﺔ؛ ﻟﻌﻅﻤﺕ ﺍﻟﻘﺼﺔ ﻋﻠﻰ ﺍﻷﻋﺭﺍﺏ؛ ﻭﺃﺸﺒﺎﻩ ﺍﻷﻋﺭﺍﺏ ؛ ﻭﺍﻟﻨﺴﺎﺀ ؛‬

‫ﻼ ؛ ﻭﻟﻁﺎﻟﺒﻭﺍ ﺍﻟﻤﺤﺎﻜﻤﺔ ﻭﺍﻟﺘﺭﺍﻀﻲ ؛ ﻭﻟﻜﺜﺭ‬ ‫ﻭﺃﺸﺒﺎﻩ ﺍﻟﻨﺴﺎﺀ ؛ ﻭﻷﻟﻘﻰ ﺫﻟﻙ ﻟﻠﻤﺴﻠﻤﻴﻥ ﻋﻤ ﹰ‬

‫ﺍﻟﻘﻴل ﻭﺍﻟﻘﺎل" )‪.(1‬‬

‫ﻥ ﺍﻟﺠﺎﺤﻅ ﻗﺩ ﻗﺒل ﺍﻟﺼﺭﻓﺔ ﺒﻭﺠﻪ ؛ ﻭﺭﻓﺽ‬ ‫ﻭﻟﻤﺎ ﻜﺎﻥ ﺍﻷﻤﺭ ﻜﻤﺎ ﺫﻜﺭﻨﺎ ؛ ﻓﺈ ّ‬

‫ﺇﻨﻜﺎﺭ ﺸﻴﺨﻪ ﻟﻠﺠﺎﻨﺏ ﺍﻟﺒﻼﻏﻲ ‪ ،‬ﻭﻟﺫﻟﻙ ﻜﺎﻥ ﻋﺠﺯ ﺍﻟﺒﺸﺭ ﻋﻥ ﻤﻌﺎﺭﻀﺔ ﺍﻟﻘﺭﺁﻥ ﻋﻨﺩﻩ‬ ‫ﻀﺭﺒﻴﻥ ‪ :‬ﻋﺠﺯ ﻁﺒﻴﻌﻲ ﻤﺭﺩﻩ ﻋﻠﻭ ﻁﺒﻘﺔ ﺍﻟﻘﺭﺁﻥ ﻓﻰ ﺍﻟﺒﻼﻏﺔ ‪ ،‬ﻭﻋﺠﺯ ﻋﺎﺭﺽ‬

‫ﻤﺭﺩﻩ ﺍﻟﺼﺭﻓﺔ ﻭﻤﻨﻊ ﺍﻟﺸﻐﺏ ؛ ﻴﻘﻭل ‪) :‬ﻭﻓﺭﻕ ﺒﻴﻥ ﻨﻅﻡ ﺍﻟﻘﺭﺁﻥ ﻭﺘﺄﻟﻴﻔﻪ ﻭﻨﻅﻡ ﺴﺎﺌﺭ‬

‫ﺍﻟﻜﻼﻡ ﻭﺘﺄﻟﻴﻔﻪ ‪ ،‬ﻭﻟﻴﺱ ﻴﻌﺭﻑ ﻓﺭﻭﻕ ﺍﻟﻨﻅﺭ ﻭﺍﺨﺘﻼﻑ ﺍﻟﺒﺤﺙ ﺇﻻ ﻤﻥ ﻋﺭﻑ ﺍﻟﻌﺠﺯ‬ ‫)‪(1‬‬

‫ﺭﺴﺎﺌل ﺍﻟﺠﺎﺤﻅ ﻋﻠﻰ ﻫﺎﻤﺵ ﺍﻟﻤﺒﺭﺩ ‪ ،‬ﺹ ‪.103 – 102‬‬

‫ﻨﻅﺭﻴﺔ ﺍﻟﺼﺭﻓﺔ ‪ ،‬ﺃﺼﻭﻟﻬﺎ ﻭﺃﺒﻌﺎﺩﻫﺎ‬

‫ﺃ‪ .‬ﺠﻤﺎل ﺍﻟﺩﻴﻥ ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺸﺭﻴﻑ‬

‫ﺍﻟﻌﺎﺭﺽ ﺍﻟﺫﻱ ﻴﺠﻭﺯ ﺍﺭﺘﻔﺎﻋﻪ ﻤﻥ ﺍﻟﻌﺠﺯ ﺍﻟﺫﻱ ﻫﻭ ﺼﻔﺔ ﻓﻲ ﺍﻟﺫﺍﺕ ‪ ،‬ﻓﺈﺫﺍ ﻋﺭﻑ‬

‫ﺼﻨﻭﻑ ﺍﻟﺘﺄﻟﻴﻑ ﻋﺭﻑ ﻤﺒﺎﻴﻨﺔ ﻨﻅﻡ ﺍﻟﻘﺭﺁﻥ‬

‫ﻟﺴﺎﺌﺭ ﺍﻟﻜﻼﻡ ‪ ،‬ﺜﻡ ﻟﻡ ﻴﻜﺘﻑ ﺒﺫﻟﻙ ؛‬

‫ﺤﺘﻰ ﻴﻌﺭﻑ ﻋﺠﺯﻩ ﻭﻋﺠﺯ ﺃﻤﺜﺎﻟﻪ ‪ ،‬ﻭﺃﻥ ﺤﻜﻡ ﺍﻟﺒﺸﺭ ﺤﻜﻡ ﻭﺍﺤﺩ ﻓﻲ ﺍﻟﻌﺠﺯ ﺍﻟﻁﺒﻴﻌﻲ‬ ‫ﻭﺇﻥ ﺘﻔﺎﻭﺘﻭﺍ ﻓﻲ ﺍﻟﻌﺠﺯ ﺍﻟﻌﺎﺭﺽ " )‪.(1‬‬

‫ﻫﻴﺌﺔ‬

‫ﻥ ﺍﻟﺼﺭﻓﺔ ﻟﻴﺴﺕ ﻋﻠﻰ‬ ‫ﻭﻟﻤﺎ ﻜﺎﻥ ﺍﻷﻤﺭ ﻋﻠﻰ ﺍﻟﻭﺠﻪ ﺍﻟﺫﻱ ﺫﻜﺭﻨﺎ ﻓﺈﻨﻪ ﻴﺘﺒﻴﻥ ﺃ ّ‬

‫ﻭﺍﺤﺩﺓ ﻋﻨﺩ ﺍﻟﻘﺎﺌﻠﻴﻥ ﺒﻬﺎ ‪ ،‬ﻭﻋﻠﻰ ﺍﺨﺘﻼﻑ ﺃﻨﻭﺍﻉ ﺍﻟﻭﺠﻭﻩ ﻓﺈﻨﻪ ﻴﻤﻜﻥ ﺘﻘﺴﻴﻡ‬

‫ﺍﻟﺼﺭﻓﺔ ﻋﻨﺩﻫﻡ ﻋﻠﻰ ﺍﻟﻨﺤﻭ ﺍﻵﺘﻲ ‪:‬‬

‫‪ -1‬ﺼﺭﻓﻪ ﻴﻨﻜﺭ ﺃﺼﺤﺎﺒﻬﺎ ﺍﻹﻋﺠﺎﺯ ﺍﻟﺒﻼﻏﻲ ﻟﻠﻘﺭﺁﻥ ‪ ،‬ﻭﻴﻤﻴﻠﻭﻥ ﺇﻟﻰ ﺃﻥ ﺍﻹﻋﺠﺎﺯ‬

‫ﻓﻲ ﺍﻹﺨﺒﺎﺭ ﺒﺎﻟﻐﻴﺏ ‪ ،‬ﻭﻤﻥ ﺃﻨﺼﺎﺭﻫﺎ ﺍﻟﻨﻅﺎﻡ ﻭﺍﺒﻥ ﺼﺒﻴﺢ ﺍﻟﻤﺭﺩﺍﺭ ﻭﺠﻌﻔﺭ ﺒﻥ‬ ‫ﻤﺒﺸﺭ ﺍﻟﺜﻘﻔﻲ ﻭﺠﻌﻔﺭ ﺒﻥ ﺤﺭﺏ ﺍﻟﻬﻤﺩﺍﻨﻲ ﻭﻫﺸﺎﻡ ﺍﻟﻔﻭﻁﻲ ﻭﻋﺒﺎﺩ ﺒﻥ ﺴﻠﻴﻤﺎﻥ ‪.‬‬

‫‪ -2‬ﺼﺭﻓﺔ ﻴﺠﻤﻊ ﺃﺼﺤﺎﺒﻬﺎ ﺒﻴﻥ ﺍﻹﻋﺠﺎﺯ ﺍﻟﺒﻼﻏﻲ ﻭﺍﻟﻌﺠﺯ ﺍﻟﻌﺎﺭﺽ) ﺍﻟﺼﺭﻓﺔ(‬ ‫ﻭﻤﻥ ﺃﻨﺼﺎﺭﻫﺎ ﺍﻹﻤﺎﻡ ‪ :‬ﺍﻟﺠﺎﺤﻅ ﻭﺍﻟﺨﻁﺎﺒﻲ ﻭﺍﻟﺭﻤﺎﻨﻲ ﻭﺍﻟﺸﺭﻴﻑ ﺍﻟﻤﺭﺘﻀﻰ ﻭﺍﺒﻥ‬ ‫ﺴﻨﺎﻥ ﺍﻟﺨﻔﺎﺠﻲ ﻭﺍﻟﺭﺍﻏﺏ ﺍﻷﺼﻔﻬﺎﻨﻲ ‪.‬‬

‫ﻭﻴﺒﺩﻭ ﺃﻥ ﺃﺼﺤﺎﺏ ﺍﻟﺼﺭﻓﺔ ﺍﻷﺨﻴﺭﺓ ﻟﻡ ﻴﻜﻭﻨﻭﺍ ﺭﺍﻀﻴﻥ ﺒﺈﻨﻜﺎﺭ ﺍﻟﻨﻅﺎﻡ‬

‫ﻟﻺﻋﺠﺎﺯ ﺍﻷﺴﻠﻭﺒﻲ ؛ ﻭﻟﺫﻟﻙ ﻗﺴﻤﻨﺎ ﺍﻟﺼﺭﻓﺔ ﻭﺃﻨﺼﺎﺭﻫﺎ ﻋﻠﻰ ﺍﻟﻭﺠﻪ ﺍﻟﺫﻱ ﺫﻜﺭﻨﺎﻩ ‪،‬‬

‫ﻭﻟﻴﺱ ﺃﺩل ﻋﻠﻰ ﻭﺠﻭﺩ ﻫﺫﻴﻥ ﺍﻟﻨﻭﻋﻴﻥ ﻤﻥ ﺭﺩ ﺍﻹﻤﺎﻡ ﺍﻟﺠﺎﺤﻅ ﻋﻠﻰ ﺍﻟﺠﺎﻨﺏ ﺍﻟﻀﻌﻴﻑ‬

‫ﻤﻥ ﺼﺭﻓﺔ ﺍﻟﻨﻅﺎﻡ ؛ ﻴﻘﻭل – ﻓﻲ ﻜﺘﺎﺒﻪ ﺍﻟﺫﻱ ﻴﺤﺘﺞ ﻓﻴﻪ ﻟﻨﻅﻡ ﺍﻟﻘﺭﺁﻥ‪ .. ":-‬ﻓﻠﻡ ﺃﺩﻉ‬

‫ﻓﻴﻪ ﻤﺴﺄﻟﺔ ﻷﺼﺤﺎﺏ ﺍﻟﻨﻅﺎﻡ ﻭﻟﻤﻥ ﻨﺠﻡ ﺒﻌﺩ ﺍﻟﻨﻅﺎﻡ ؛ ﻤﻤﻥ ﻴﺯﻋﻡ ﺃﻥ ﺍﻟﻘﺭﺁﻥ ﺤﻕ‬ ‫ﻭﻟﻴﺱ ﺘﺄﻟﻴﻔﻪ ﺒﺤﺠﺔ ؛ﻭﺃﻨﻪ ﺘﻨﺯﻴل ﻭﻟﻴﺱ ﺒﺒﺭﻫﺎﻥ ﻭﺩﻻﻟﺔ "‬

‫)‪(2‬‬

‫ﻭﻻ ﺸﻙ ﺃﻥ ﺭﺩ ﺍﻟﺠﺎﺤﻅ ﻋﻠﻰ ﻨﻅﺭﻴﺔ ﺍﻟﻨﻅﺎﻡ ﻋﻠﻰ ﺍﻟﻭﺠﻪ ﺍﻟﺫﻱ ﺫﻜﺭﻨﺎﻩ ‪ ،‬ﻤﻊ‬

‫ﻥ ﺍﻟﺼﺭﻓﺔ ﻋﻨﺩﻩ ﻏﻴﺭ ﺘﻠﻙ ﺍﻟﺘﻲ ﻋﻨﺩ ﺍﻟﻨﻅﺎﻡ ؛ ﻭﺇﻥ‬ ‫ﻗﻭﻟﻪ ﺒﺎﻟﺼﺭﻓﺔ ﺃﻴﻀﹰﺎ ؛ ﻴﺅﻜﺩ ﺃ ّ‬

‫ﻼ ﺒﻴﱠﻨﺎ‬ ‫ﺍﺸﺘﺭﻜﺎ ﻓﻲ ﻜﻭﻥ ﺍﻟﺒﺸﺭ ﻤﺼﺭﻭﻓﻴﻥ ﻋﻥ ﻤﻌﺎﺭﻀﺔ ﺍﻟﻘﺭﺁﻥ ‪ ،‬ﻭﺇﺫﺍ ﺃﺭﺩﻨﺎ ﺩﻟﻴ ﹰ‬

‫ﻋﻠﻰ ﻫﺫﻩ ﺍﻟﻘﻀﻴﺔ ‪-‬ﺍﻟﺘﻲ ﺘﺨﺒﻁ ﻓﻴﻬﺎ ﺍﻟﺒﺎﺤﺜﻭﻥ ﺃﻴﻤﺎ ﺘﺨﺒﻁ – ﻓﻠﻴﺱ ﺃﺩل ﻤﻥ ﻗﻭل‬

‫)‪(1‬‬ ‫)‪(2‬‬

‫ﺍﻟﺠﺎﺤﻅ‪ :‬ﻜﺘﺎﺏ ﺍﻟﻌﺜﻤﺎﻨﻴﺔ ‪ ،‬ﺘﺤﻘﻴﻕ ﻋﺒﺩ ﺍﻟﺴﻼﻡ ﻫﺎﺭﻭﻥ ﻁ ‪ /‬ﺍﻟﻘﺎﻫﺭﺓ ‪1900‬ﻡ ‪ ،‬ﺹ ‪.16‬‬ ‫ﺭﺴﺎﺌل ﺍﻟﺠﺎﺤﻅ ‪ ،‬ﺹ ‪. 148 – 147‬‬

‫ﺘﻔﻜ ﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪2001، (2‬ﻡ ‪1422/‬ﻫـ‬ ‫ﺍﻟﻘﺎﻀﻲ ﻋﺒﺩ ﺍﻟﺠﺒﺎﺭ ﺍﻟﺫﻱ ﻴﺅﻜﺩ ‪ -‬ﺼﺭﺍﺤﺔ ‪-‬‬ ‫ﻥ‬ ‫ﺒﺎﻟﺼﺭﻓﺔ ؛ ﻴﻘﻭل‪ " :‬ﻭﺍﻋﻠﻡ ﺃ ّ‬

‫ﺍﻟﻭﺤﻲ ﻭﻋﻠﻭﻤﻪ‬

‫ﻭﺠﻭﺩ ﺨﻼﻑ ﺠﻭﻫﺭﻱ ﺒﻴﻥ ﺍﻟﻘﺎﺌﻠﻴﻥ‬

‫ﻥ ﺩﻭﺍﻋﻴﻬﻡ‬ ‫ﺍﻟﺨﻼﻑ ﻓﻲ ﻫﺫﺍ ﺍﻟﺒﺎﺏ ﺃﻨﺎ ﻨﻘﻭل ‪ :‬ﺇ ّ‬

‫ﺍﻨﺼﺭﻓﺕ ﻋﻥ ﺍﻟﻤﻌﺎﺭﻀﺔ ﻟﻌﻠﻤﻬﻡ ﺒﺄﻨﻬﺎ ﻏﻴﺭ ﻤﻤﻜﻨﺔ …‪ .‬ﻭﻫﻡ ﻴﻘﻭﻟﻭﻥ‬

‫ﻥ ﺩﻭﺍﻋﻴﻬﻡ‬ ‫ﺃّ‬

‫ﺍﻨﺼﺭﻓﺕ ﻤﻊ ﺍﻟﺘﺄﺘﻲ ﻓﻸﺠل ﺍﻨﺼﺭﺍﻑ ﺩﻭﺍﻋﻴﻬﻡ ﻟﻡ ﻴﺄﺘﻭﺍ ﺒﺎﻟﻤﻌﺎﺭﻀﺔ ﻤﻊ ﻜﻭﻨﻬﺎ ﻤﻤﻜﻨﺔ‬

‫‪ ،‬ﻭﻫﺫﺍ ﻤﻭﻀﻊ ﺍﻟﺨﻼﻑ ‪،‬ﻭﻋﻠﻰ ﺍﻟﻤﺫﻫﺒﻴﻥ ﺠﻤﻴﻌﹰﺎ‬ ‫ﺍﻟﻤﻌﺎﺭﻀﺔ " )‪.(1‬‬

‫ﺃﻥ ﺩﻭﺍﻋﻴﻬﻡ ﻗﺩ ﺍﻨﺼﺭﻓﺕ ﻋﻥ‬

‫ﻭﻟﻤﺎ ﻜﺎﻥ ﺍﻷﻤﺭ ﻋﻠﻰ ﺍﻟﻭﺠﻪ ﺍﻟﺫﻱ ﺫﻜﺭﻨﺎﻩ ﻓﺈﻨﻪ ﻻ ﻭﺠﺎﻫﺔ ﻟﺭﺃﻱ ﺍﻟﺩﻜﺘﻭﺭ ﻤﻨﻴﺭ‬

‫ﺴﻠﻁﺎﻥ ﻭﺍﻟﺩﻜﺘﻭﺭ ﺍﻟﺤﺎﺠﺭﻯ ﺍﻟﻠﺫﻴﻥ ﺃﺴﺒﻐﺎ ﻤﻌﻨﻰ ﺼﺭﻓﺔ ﺍﻟﺠﺎﺤﻅ ﻋﻠﻰ ﺼﺭﻓﺔ ﺃﺴﺘﺎﺫﻩ‬

‫ﺍﻟﻨﻅﺎﻡ ‪ ،‬ﻓﺨﺭﺠﺎ ﺒﻨﺘﻴﺠﺔ ﻤﻔﺎﺩﻫﺎ ﺃﻥ ﺼﺭﻓﺔ ﺍﻟﻨﻅﺎﻡ ﻜﺼﺭﻓﺔ ﺍﻟﺠﺎﺤﻅ؛ ﻭﻟﻜﻥ ﺍﻷﺸﺎﻋﺭﺓ ﻗﺩ‬

‫ﻨﻘﻠﻭﺍ ﺇﻟﻴﻨﺎ ﺼﺭﻓﺔ ﺍﻟﻨﻅﺎﻡ ﻤﺸﻭﻫﺔ ﺘﺸﻭﻴﻬﹰﺎ ﺸﺩﻴﺩﹰﺍ ؛ ﻭﺤﺭﻓﻭﻫﺎ ﻟﻠﻨﻴل ﻤﻨﻪ‬

‫)‪(2‬‬

‫ﻭﺇﺫﺍ ﻟﻡ ﻴﻜﻥ‬

‫ﻟﺭﺃﻱ ﺍﻟﺩﻜﺘﻭﺭ ﺴﻠﻁﺎﻥ ﻭﺍﻟﺤﺎﺠﺭﻱ– ﻓﻲ ﺒﺤﺜﻴﻬﻤﺎ ﺍﻟﻘﻴﻤﻴﻥ‪ -‬ﻤﻥ ﻭﺠﺎﻫﺔ ؛ﻓﻜﺫﻟﻙ ﺭﺃﻱ‬ ‫ﺍﻷﺴﺘﺎﺫ ﻤﺼﻁﻔﻲ ﺼﺎﺩﻕ ﺍﻟﺭﺍﻓﻌﻲ ﻭﺍﻟﺩﻜﺘﻭﺭ ﻫﺎﺸﻡ ﻤﺤﻤﺩ ﻫﺎﺸﻡ ﺍﻟﻠﺫﻴﻥ ﺫﻫﺒﺎ‬

‫ﻥ‬ ‫ﺇﻟﻰ ﺃ ّ‬

‫ﺍﻟﺠﺎﺤﻅ ﻗﺩ ﻭﻗﻊ ﻓﻲ ﺍﻻﻀﻁﺭﺍﺏ ﻭﺍﻟﺘﻨﺎﻗﺽ؛ ﻴﻘﻭل ﺍﻟﺭﺍﻓﻌﻰ‪" :‬ﺭﺃﻱ ﺍﻟﺠﺎﺤﻅ ﻜﺭﺃﻱ ﺃﻫل‬

‫ﻥ ﺍﻟﻘﺭﺁﻥ ﻓﻲ ﺍﻟﺩﺭﺠﺔ ﺍﻟﻌﻠﻴﺎ ﻤﻥ ﺍﻟﺒﻼﻏﺔ ﺍﻟﺘﻲ ﻟﻡ ﻴﻌﻬﺩ ﻤﺜﻠﻬﺎ‪ ،‬ﻏﻴﺭ ﺃﻥ‬ ‫ﺍﻟﻌﺭﺒﻴﺔ ﻭﻫﻭ‪ :‬ﺃ ّ‬

‫ﺍﻟﺭﺠل ﻜﺜﻴﺭ ﺍﻻﻀﻁﺭﺍﺏ … ﻭﻟﺫﻟﻙ ﻟﻡ ﻴﺴﻠﻡ ﻫﻭ ﺃﻴﻀﹰﺎ ﻤﻥ ﺍﻟﻘﻭل ﺒﺎﻟﺼﺭﻓﺔ ؛ ﻭﺇﻥ‬ ‫ﻜﺎﻥ ﺃﺨﻔﺎﻫﺎ‬

‫ﻭﺃﻭﻤﺄ ﺇﻟﻴﻬﺎ ﻋﻥ ﻋﺭﺽ ؛ ﻓﻘﺩ ﺴﺭﺩ ﻓﻲ ﻤﻭﻀﻊ ﻤﻥ ﻜﺘﺎﺏ ﺍﻟﺤﻴﻭﺍﻥ‬

‫ﻁﺎﺌﻔﺔ ﻤﻥ ﺃﻨﻭﺍﻉ ﺍﻟﻌﺠﺯ؛ ﻭﺭﺩﻫﺎ ﻓﻲ ﺍﻟﻌﻠﺔ ﺇﻟﻰ ﺃﻥ ﺍﷲ ﺼﺭﻑ ﺃﻭﻫﺎﻡ ﺍﻟﻌﺭﺏ‬ ‫ﻭﺼﺭﻑ ﻨﻔﻭﺴﻬﻡ ﻋﻥ ﻤﻌﺎﺭﻀﺔ ﺍﻟﻘﺭﺁﻥ‪ ،‬ﺒﻌﺩ ﺃﻥ ﺘﺤﺩﺍﻫﻡ ﺍﻟﺭﺴﻭل ﺒﻨﻅﻤﻪ ‪ ،‬ﻭﻗﺩ ﻴﻜﻭﻥ‬

‫ﺍﺴﺘﺭﺴل ﺒﻬﺫﻩ ﺍﻟﻌﺒﺎﺭﺓ ﻓﻲ ﻨﻔﺴﻪ ﻤﻥ ﺃﺜﺭ ﺃﺴﺘﺎﺫﻩ ‪ ،‬ﻭﻫﻭ ﺸﺊ ﻴﻨﺯل ﻋﻠﻰ ﺤﻜﻡ ﺍﻟﻤﻼﺒﺴﺔ‬ ‫ﻭﻴﻌﺘﺭﻱ ﺃﻜﺜﺭ ﺍﻟﻨﺎﺱ ﺇﻻ ﻤﻥ ﺘﻨﺒﻪ ﻟﻪ ﺃﻭ ﻨﺒﻪ‬

‫)‪.(1‬‬ ‫)‪(1‬‬ ‫)‪(2‬‬

‫ﻋﻠﻴﻪ ‪ ،‬ﺃﻭ ﻗﺩ ﻴﻜﻭﻥ ﻨﺎﻗﻼﹰﻭﻻ ﻨﺩﺭﻱ "‬

‫ﺍﻟﻤﻐﻨﻲ ‪ ،‬ﺝ ‪ ،16‬ﺹ‪.243‬‬

‫ﻤﻨﻴﺭ ﺴﻠﻁﺎﻥ ‪ :‬ﺍﻋﺠﺎﺯ ﺍﻟﻘﺭﺁﻥ ﺒﻴﻥ ﺍﻟﻤﻌﺘﺯﻟﺔ ﻭﺍﻷﺸﺎﻋﺭﺓ ﻁ ‪ ، 3‬ﻤﻨﺸﺄﺓ ﺍﻟﻤﻌﺎﺭﻑ ‪ ،‬ﺍﻻﺴﻜﻨﺩﺭﻴﺔ‬

‫‪ ،1986،‬ﺹ‪ . 219‬ﻭﻁﻪ ﺍﻟﺤﺎﺠﺭﻱ ‪ ،‬ﻁ ﺩﺍﺭ ﺍﻟﻤﻌﺎﺭﻑ ‪ ،‬ﺹ ‪.223‬‬

‫)‪(1‬‬

‫ﺍﻟﺭﺍﻓﻌﻲ ‪ :‬ﺇﻋﺠﺎﺯ ﺍﻟﻘﺭﺁﻥ ‪ ،‬ﺹ ‪.151‬‬

‫ﻨﻅﺭﻴﺔ ﺍﻟﺼﺭﻓﺔ ‪ ،‬ﺃﺼﻭﻟﻬﺎ ﻭﺃﺒﻌﺎﺩﻫﺎ‬

‫ﺃ‪ .‬ﺠﻤﺎل ﺍﻟﺩﻴﻥ ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺸﺭﻴﻑ‬

‫ﻥ ﺍﻟﺠﺎﺤﻅ ﻟﻡ ﻴﻀﻁﺭﺏ ﺃﻭ ﻴﺨﻑ ﻗﻭﻟﻪ ﺒﺎﻟﺼﺭﻓﺔ ؛ ﺒﺩﻟﻴل ﺃﻨﻪ ﺫﻜﺭﻫﺎ‬ ‫ﻭﺍﻟﺤﻕ ﺃ ّ‬

‫ﻓﻲ ﻏﻴﺭ ﻤﺎ ﻤﻭﻀﻊ ﺼﺭﺍﺤﺔ ‪ ،‬ﻭﻴﺒﺩﻭ ﺃﻥ ﺨﻭﻓﻪ ﻤﻥ ﻫﺠﻭﻡ ﺍﻵﺨﺭﻴﻥ ﻋﻠﻰ ﺍﻟﻤﻌﺘﺯﻟﺔ‬ ‫ﻫﻭ ﺍﻟﺫﻱ ﺩﻓﻌﻪ ﺇﻟﻰ ﺍﻟﻘﻭل ﺒﺎﻟﺼﺭﻓﺔ ؛ﻤﻔﺭﻏﹰﺎ ﺇﻴﺎﻫﺎ ﻤﻥ ﻤﻌﻨﺎﻫﺎ ﺍﻟﻘﺒﻴﺢ ؛ ﻤﻠﺒﺴﹰﺎ ﺇﻴﺎﻫﺎ‬

‫ﻥ ﺍﻟﺠﺎﺤﻅ ﻗﺩ ﺍﺘﺠﻪ ﺍﺘﺠﺎﻫﺎ ﻤﺨﺘﻠﻔ ﹰﺎ‬ ‫ﻻ ﻨﻭﻋﹰﺎ ﻤﺎ ‪ ،‬ﻭﺇﺫﺍ ﻜﺎﻥ ﺍﻷﻤﺭ ﻜﺫﻟﻙ ﻓﺈ ّ‬ ‫ﻤﻌﻨﻰ ﻤﻘﺒﻭ ﹰ‬ ‫ﻋﻥ ﺼﺭﻓﺔ ﺍﻟﻨﻅﺎﻡ ‪ ،‬ﻭﺍﻨﺘﺼﺭ ﻟﻺﻋﺠﺎﺯ‬

‫ﺍﻟﺒﻼﻏﻲ ﺍﻟﺫﻱ ﺃﻨﻜﺭﻩ ﺍﻟﻨﻅﺎﻡ ﺍﻨﺘﺼﺎﺭﺍ ﻟﻡ‬

‫ﻴﺴﺒﻘﻪ ﻋﻠﻴﻪ ﺃﺤﺩ‪ ،‬ﻭﻟﺫﻟﻙ ﻜﺎﻥ ﺇﻤﺎﻤﹰﺎ ﻟﻠﺒﻼﻏﺔ ﻭﺍﻷﺩﺏ ؛ ﻭﻗﺩ ﺘﺒﻌﻪ ﻓﻲ ﺫﻟﻙ ﻜل ﺍﻟﺫﻴﻥ‬

‫ﻜﺘﺒﻭﺍ ﻓﻲ ﺍﻹﻋﺠﺎﺯ ﺍﻟﻘﺭﺁﻨﻲ ‪.‬‬

‫ﻥ ﻨﻅﺭﻴﺔ ﺍﻟﺼﺭﻓﺔ ﺍﻟﺘﻲ ﻗﺎل ﺒﻬﺎ ﺍﻟﻨﻅﺎﻡ ﺇﻨﻤﺎ ﻜﺎﻨﺕ ﻨﺘﻴﺠﺔ ﻁﺒﻴﻌﻴﺔ‬ ‫ﻭﻗﺩ ﺴﺒﻕ ﺃ ّ‬

‫ﻟﻤﻨﻬﺞ ﺍﻟﻤﻌﺘﺯﻟﺔ ﻓﻲ ﺍﻟﺘﻭﺤﻴﺩ ؛ ﺫﻟﻙ ﺍﻟﻤﻨﻬﺞ ﺍﻟﺫﻱ ﻴﻤﻴل ﺇﻟﻰ ﺍﻟﺘﻨﺯﻴﻪ ﻭﺍﻟﺘﺠﺭﻴﺩ ‪ ،‬ﻭﺇﻥ‬ ‫ﻜﺎﻨﺕ ﻫﺫﻩ ﺍﻟﻨﻅﺭﻴﺔ ﻗﺩ ﺠﺎﺀﺕ ﻤﻨﺴﺠﻤﺔ ﺘﻤﺎﻤﹰﺎ ﻤﻊ ﺫﻟﻙ ﺍﻟﻤﺒﺩﺃ ‪ ،‬ﻓﺈﻨﻬﺎ‬

‫ﻓﻲ ﺠﺎﻨﺏ‬

‫ﺁﺨﺭﺘﻨﺎﻗﺽ ﻤﺒﺩﺃ ﺍﻟﻌﺩل ﻋﻨﺩﻫﻡ ﺍﻟﺫﻱ ﻴﻘﻭﻡ ﻋﻠﻰ ﺃﻥ ﺍﻹﻨﺴﺎﻥ ﻤﺨﻴﺭ ﻓﻲ ﺃﻋﻤﺎﻟﻪ ﻭﺃﻓﻌﺎﻟﻪ‬

‫ﻼ ؛ ﻭﻻ ﻴﺴﻴﺭﻩ ﺍﷲ ﺃﻭ ﻴﻘﺩﺭﻟﻪ ﺃﻓﻌﺎﻟﻪ ﺍﻟﺒﺘﺔ ؛ ﻭﻷﺠل ﺫﻟﻙ‬ ‫ﺨﻴﺭﻫﺎ ﻭﺸﺭﻫﺎ ﺘﺨﻴﻴﺭﹰﺍ ﻜﺎﻤ ﹰ‬

‫ﻴﺤﺎﺴﺒﻪ ﻭﻴﺠﺎﺯﻴﻪ ﺒﻌﺩﻟﻪ ‪ ،‬ﻭﻫﺫﺍ ﺇﻨﻤﺎ ﻴﺘﻨﺎﻗﺽ ﻤﻊ ﺍﻟﺼﺭﻓﺔ ﺍﻟﺘﻲ ﺒﻨﻴﺕ ﺃﺴﺎﺴﹰﺎ ﻋﻠﻰ ﺍﻟﺠﺒﺭ‬ ‫ﻭﺍﻟﺘﻌﺠﻴﺯ ؛ ﺇﺫ ﺃﻥ ﺍﷲ ﻓﻴﻬﺎ ﻴﺼﺭﻑ ﺍﻟﻨﺎﺱ ﺼﺭﻓﹰﺎ ﻋﻥ ﺍﻹﺘﻴﺎﻥ ﺒﻤﺜل ﺍﻟﻘﺭﺁﻥ ﺩﻭﻥ ﺇﺭﺍﺩﺓ‬

‫ﻤﻨﻬﻡ ‪ .‬ﻭﺇﺫﺍ ﻜﺎﻥ ﻫﺫﺍ ﺍﻟﺘﺤﻜﻡ ﺍﻹﻟﻬﻲ ﺍﻟﻤﺒﺎﺸﺭ ﻓﻲ ﺇﺭﺍﺩﺓ ﺍﻹﻨﺴﺎﻥ ﻻ ﻴﻭﺍﻓﻕ ﻤﺒﺩﺃ ﺍﻟﻌﺩل‬ ‫ﻥ ﺍﻟﻤﻌﺠﺯﺓ ﺇﻨﻤﺎ ﻫﻲ ﺨﺭﻕ ﻟﻠﻌﺎﺩﺓ ﻭﺨﺭﻭﺝ ﻋﻥ ﺍﻟﻤﺄﻟﻭﻑ ؛ ﻭﻟﺫﻟﻙ‬ ‫ﻋﻨﺩ ﺍﻟﻤﻌﺘﺯﻟﺔ ﻓﺈ ّ‬

‫ﺠﺎﺀﺕ ﻫﺫﻩ ﺍﻟﻤﻌﺠﺯﺓ ﺍﻟﻘﺭﺁﻨﻴﺔ ﻋﻨﺩﻫﻡ ﻜﺫﻟﻙ ‪ ،‬ﻭﻻ ﺸﻙ ﺃﻥ ﺍﻟﺴﺅﺍل ﺍﻟﺫﻱ ﻴﻁﺭﺡ ﻨﻔﺴﻪ‬

‫ﻓﻲ ﻫﺫﺍ ﺍﻟﻤﻀﻤﺎﺭ ﻫﻭ ﻤﻥ ﺃﻴﻥ ﺃﺘﻰ ﺍﻟﻨﻅﺎﻡ ﺒﻬﺫﻩ ﺍﻟﻔﻜﺭﺓ ﺤﺘﻰ ﻴﻜﺴﺭ ﻤﺒﺩﺃ ﻟﻠﻤﻌﺘﺯﻟﺔ‬

‫ﻟﺤﺴﺎﺏ ﻤﺒﺩﺃ ﺁﺨﺭ؟‪.‬‬

‫ﻭﺍﻟﺤﻕ ﺃﻥ ﺍﻟﻨﻅﺎﻡ ﻴﺴﺘﻌﻴﻥ ‪ -‬ﻓﻲ ﺒﻠﻭﺭﺓ ﺃﻓﻜﺎﺭﻩ – ﺒﺜﻘﺎﻓﺘﻪ ﺍﻟﻭﺍﺴﻌﺔ ؛ ﺴﻭﺍﺀ‬

‫ﻜﺎﻨﺕ ﻋﺭﺒﻴﺔ ﺃﻭ ﺃﺠﻨﺒﻴﺔ ‪ ،‬ﻭﻗﺩ ﺴﺒﻕ ﺃﻥ ﺫﻜﺭﻨﺎ ﺍﺴﺘﻌﺎﻨﺘﻪ ﺒﺭﺃﻱ ﺯﻴﻨﻭﻥ ﺍﻹﻴﻠﻲ ﻓﻲ‬

‫ﺘﻜﻭﻴﻥ ﻨﻅﺭﻴﺔ ﺍﻟﻁﻔﺭﺓ ﺍﻟﺘﻲ ﻋﺩﺕ ﻤﻥ ﻋﺠﺎﺌﺏ ﺍﻟﻌﻠﻡ ‪ -‬ﻜﻤﺎ ﺫﻜﺭ ﺍﺒﻥ ﺘﻴﻤﻴﻪ ‪-‬‬ ‫ﻭﻟﺫﻟﻙ ﻓﻼ ﻏﺭﻭ ﺃﻥ ﻴﺯﻋﻡ ﺍﻟﺩﻜﺘﻭﺭ ﻤﺼﻁﻔﻲ ﻤﺴﻠﻡ ﺃﻥ ﻓﻜﺭﺓ ﺍﻟﺼﺭﻓﺔ ﺫﺍﺕ ﺃﺼل‬

‫ﻫﻨﺩﻱ ﺒﺭﺍﻫﻤﻲ ؛ ﺤﻴﺙ ﺃﻥّ‪ ،‬ﻟﻠﺒﺭﺍﻫﻤﺔ ﻜﺘﺎﺒﹰﺎ ﻴﺴﻤﻰ ) ﺍﻟﻔﻴﺩﺍ ( ﻴﺯﻋﻤﻭﻥ ﻓﻴﻪ ﺃﻥ‬ ‫ﺒﺭﺍﻫﻡ ﻗﺩ ﺼﺭﻓﻬﻡ ﻋﻥ ﺍﻹﺘﻴﺎﻥ ﺒﻤﺜﻠﻪ ﺼﺭﻓﹰﺎ ‪،‬ﻭﻗﺩ ﺍﺴﺘﻌﺎﻥ ﺍﻟﻨﻅﺎﻡ ﺒﻬﺫﻩ ﺍﻟﻔﻜﺭﺓ ﺍﻟﺠﺭﻴﺌﺔ‬

‫ﺘﻔﻜ ﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪2001، (2‬ﻡ ‪1422/‬ﻫـ‬

‫ﺍﻟﻭﺤﻲ ﻭﻋﻠﻭﻤﻪ‬

‫ﻥ ﺍﻟﺒﺸﺭ‬ ‫ﺤﺘﻰ ﻴﺒﺭﺭ ﺇﻨﻜﺎﺭﻩ ﻟﻺﻋﺠﺎﺯ ﺍﻟﺒﻼﻏﻲ ﺍﻟﺫﻱ ﺜﺒﺕ ﺒﻤﺎ ﻻ ﻴﺩﻉ ﻤﺠﺎﻻ ﻟﻠﺸﻙ ﺃ ّ‬ ‫ﻋﺎﺠﺯﻭﻥ ﻜل ﺍﻟﻌﺠﺯ ﻋﻥ ﺍﻹﺘﻴﺎﻥ ﺒﻤﺜﻠﻪ‬

‫ﺠﺎﻨﺏ ﺍﻹﺨﺒﺎﺭ ﺒﺎﻟﻐﻴﺏ ‪:‬‬

‫)‪(1‬‬

‫‪.‬‬

‫ﻟﻤﺎ ﺃﻨﻜﺭ ﺍﻟﻨﻅﺎﻡ ﺍﻹﻋﺠﺎﺯ ﺍﻟﺒﻼﻏﻲ ﻟﻠﻘﺭﺁﻥ ؛ ﻭﺒﺭﺭ ﻋﺩﻡ ﺍﻹﺘﻴﺎﻥ ﺒﻤﺜﻠﻪ ﻓﺼﺎﺤﺔ‬ ‫ﺒﺎﻟﺼﺭﻓﺔ ‪ ،‬ﻓﺈﻨﻪ ﻤﺎ ﻜﺎﻥ ﻟﻪ ﺃﻥ ﻴﻨﻜﺭ ﺍﻹﻋﺠﺎﺯ ﻋﻠﻰ ﺇﻁﻼﻗﻪ ﻭ ﺒﺠﻤﻴﻊ‬

‫ﻭﺒﻼﻏﺔ ﻭﻨﻅﻤﹰﺎ‬

‫ﺃﺸﻜﺎﻟﻪ ﺠﻤﻠﺔ ﻭﺍﺤﺩﺓ؛ ﻭﺫﻟﻙ ﻷﻥ ﺍﻟﻘﺭﺁﻥ ﻗﺩ ﺫﻜﺭ ﺃﻥ ﺍﻹﻨﺱ ﻭﺍﻟﺠﻥ ﻟﻥ ﻴـﺄﺘﻭﺍ ﺒﻤﺜﻠـﻪ ؛‬ ‫ﻭﺫﻟﻙ ﻓﻲ ﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ ‪  :‬ﻗل ﻟﺌﻥ ﺍﺠﺘﻤﻌﺕ ﺍﻷﻨﺱ ﻭﺍﻟﺠﻥ ﻋﻠﻰ ﺃﻥ ﻴﺄﺘﻭﺍ ﺒﻤﺜـل ﻫـﺫﺍ‬ ‫ﺍﻟﻘﺭﺁﻥ ﻻ ﻴﺄﺘﻭﻥ ﺒﻤﺜﻠﻪ ﻭﻟﻭ ﻜﺎﻥ ﺒﻌﻀﻬﻡ ﻟﺒﻌﺽ ﻅﻬﻴﺭﹰﺍ‪" ‬ﺍﻹﺴﺭﺍﺀ ﺁﻴﺔ‪."88 :‬‬

‫ﻭﺒﻭﺠﻭﺩ ﻫﺫﺍ ﺍﻟﻨﺹ ﻭﺃﻤﺜﺎﻟﻪ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﻻ ﻴﻤﻜﻥ ﻟﻤﺴﻠﻡ ﺃﻥ ﻴﻨﻜﺭ ﺇﻋﺠﺎﺯ ﺍﻟﻘﺭﺁﻥ‬

‫ﻥ ﺍﻟﻘﺭﺁﻥ ﻤﻌﺠﺯ ؛ ﻭﻟﻜﻥ‬ ‫‪ ،‬ﻭﻟﻤﺎ ﻜﺎﻥ ﺍﻷﻤﺭ ﻋﻠﻰ ﻫﺫﺍ ﺍﻟﻭﺠﻪ ﻓﻘﺩ ﺫﻫﺏ ﺍﻟﻨﻅﺎﻡ ﺇﻟﻰ ﺃ ّ‬ ‫ﺇﻋﺠﺎﺯﻩ ﻟﻴﺱ ﻓﻲ ﺍﻟﻨﻅﻡ ﻭ ﺍﻟﺒﻼﻏﺔ ﻭﺍﻷﺴﻠﻭﺏ؛ ﻭﺇﻨﻤﺎ ﻓﻲ ﺍﻹﺨﺒﺎﺭ ﺒﺎﻟﻐﻴﺏ ﻴﻘﻭل ﺍﻟﺨﻴﺎﻁ‬

‫– ﺒﻌﺩ ﺃﻥ ﺫﻜﺭ ﺃﻥ ﺍﻟﻘﺭﺁﻥ ﻤﻌﺠﺯ ﻋﻨﺩ ﺍﻟﻨﻅﺎﻡ ﻓﻲ ﺍﻷﺨﺒﺎﺭ ﺒﺎﻟﻐﻴﺏ ‪ .… " :-‬ﻓﺎﻟﻘﺭﺁﻥ‬ ‫ﻋﻨﺩ ﺇﺒﺭﺍﻫﻴﻡ‬

‫) ﺍﻟﻨﻅﺎﻡ ( ﺤﺠﺔ ﻋﻠﻰ ﻨﺒﻭﺓ ﻤﺤﻤﺩ )‪ (‬ﻤﻥ ﻫﺫﻩ ﺍﻟﻭﺠﻭﻩ ﻭﻤﺎ ﺸﺎﺒﻬﻬﺎ‬

‫ﻭ ﺇﻴﺎﻫﺎ ﻋﻨﻰ ﺍﷲ‬

‫ﺒﻘﻭﻟﻪ ‪  :‬ﻟﺌﻥ ﺍﺠﺘﻤﻌﺕ ﺍﻷﻨﺱ ﻭﺍﻟﺠﻥ …‪..‬‬

‫ﻭﻟﻤﺎ ﻜﺎﻥ ﺍﻷﻤﺭ ﻜﺫﻟﻙ ﻓﺈﻥ ﺍﻟﻐﻴﺏ ﺍﻟﺫﻱ ﺃﺨﺒﺭ ﺒﻪ ﺍﻟﻘﺭﺁﻥ ﻭﻜﺎﻥ ﺒﻪ ﻤﻌﺠﺯﹰﺍ ﻤﻔﻬﻭﻡ‬

‫ﻟﻪ ﻤﻌﻨﺎﻩ ﻭﺩﻻﻟﺘﻪ ﺍﻟﺘﻲ ﺘﺤﺩﺩﻩ ﻋﻨﺩ ﺍﻟﻨﻅﺎﻡ ؛ ﺒﻘﻭل ﺍﻟﺨﻴﺎﻁ‪ " :‬ﺍﻋﻠﻡ – ﻋﻠﻤﻙ ﺍﷲ ﺍﻟﺨﻴﺭ –‬

‫ﺃّ‬ ‫ﻥ ﺍﻟﻘﺭﺁﻥ ﺤﺠﺔ ﻟﻠﻨﺒﻲ )‪ (‬ﻋﻠﻰ ﻨﺒﻭﺘﻪ ﻋﻨﺩ ﺇﺒﺭﺍﻫﻴﻡ ) ﺍﻟﻨﻅﺎﻡ (ﻤﻥ ﻏﻴﺭ ﻭﺠﻪ ﻓﺄﺤﺩﻫﺎ‬ ‫ﻤﺎ ﻓﻴﻪ ﻤﻥ ﺍﻹﺨﺒﺎﺭ ﻋﻥ ﺍﻟﻐﻴﻭﺏ ؛ ﻤﺜل ﻗﻭﻟﻪ‪  :‬ﻭﻋـﺩ ﺍﷲ ﺍﻟـﺫﻴﻥ ﺁﻤﻨـﻭﺍ ﻭﻋﻤﻠـﻭﺍ‬

‫ﺍﻟﺼﺎﻟﺤﺎﺕ ﻟﻴﺴﺘﺨﻠﻔﻨﻬﻡ ﻓﻲ ﺍﻷﺭﺽ ‪" ‬ﺍﻟﻨﻭﺭ ﺁﻴﺔ‪"55 :‬‬

‫ﻭﻤﺜل ﻗﻭﻟﻪ‪:‬ﻗل ﻟﻠﻤﺨﻠﻔﻴﻥ ﻤﻥ ﺍﻷﻋﺭﺍﺏ ﺴﺘﺩﻋﻭﻥ ﺇﻟﻰ ﻗﻭﻤﺎ ﺃﻭﻟﻲ ﺒﺄﺱ ﺸﺩﻴﺩ ‪" ‬‬

‫ﺍﻟﻔﺘﺢ ﺁﻴﺔ‪."16 :‬‬

‫ﻭﻤﺜل ﻗﻭﻟﻪ ‪:‬‬

‫"ﺍﻟﺭﻭﻡ ﺁﻴﺔ‪."2-1:‬‬ ‫)‪(1‬‬

‫ﺃﻟﻡ ﻏﻠﺒﺕ ﺍﻟﺭﻭﻡ ﻓﻲ ﺃﺩﻨﻰ ﺍﻷﺭ ﻭﻫﻡ ﻤﻨﺒﻌﺩ ﻏﻠﺒﻬﻡ ﺴـﻴﻐﻠﺒﻭﻥ ‪‬‬

‫ﻤﺼﻁﻔﻰ ﻤﺴﻠﻡ ‪:‬ﻤﺒﺎﺤﺙ ﻓﻲ ﺇﻋﺠﺎﺯ ﺍﻟﻘﺭﺁﻥ‪،‬ﻁ‪ /‬ﺍﻷﻭﻟﻰ ﺩﺍﺭ ﺍﻟﻤﻨﺎﺭﺓ ‪.53-52 ،‬‬

‫ﻨﻅﺭﻴﺔ ﺍﻟﺼﺭﻓﺔ ‪ ،‬ﺃﺼﻭﻟﻬﺎ ﻭﺃﺒﻌﺎﺩﻫﺎ‬

‫ﺃ‪ .‬ﺠﻤﺎل ﺍﻟﺩﻴﻥ ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺸﺭﻴﻑ‬

‫ﻭﻗﻭﻟﻪ ‪  :‬ﺇﻥ ﺯﻋﻤﺘﻡ ﺃﻨﻜﻡ ﺃﻭﻟﻴﺎﺀ ﷲ ﻤﻥ ﺩﻭﻥ ﺍﻟﻨﺎﺱ ﻓﺘﻤﻨﻭﺍ ﺍﻟﻤﻭﺕ ﺇﻥ ﻜﻨـﺘﻡ‬

‫ﺼﺎﺩﻗﻴﻥ"ﺍﻟﺠﻤﻌﺔ ﺁﻴﺔ ‪" 6:‬‬

‫ﻭﻤﺜل ﻗﻭﻟﻪ ‪ ‬ﺜﻡ ﻗﺎل ﻭﻻ ﻴﺘﻤﻨﻭﻨﻪ ﺃﺒﺩﹰﺍ ﺒﻤﺎ ﻗﺩﻤﺕ ﺃﻴﺩﻴﻬﻡ ‪ ‬ﻭﻤﺜل ﻗﻭﻟﻪ ‪ ‬ﻓﻘل‬

‫ﺘﻌﺎﻟﻭﺍ ﻨﺩﻉ ﺃﺒﻨﺎﺀﻨﺎ ﻭﺃﺒﻨﺎﺀﻜﻡ ﻭﺃﻨﻔﺴﻨﺎ ﻭﺃﻨﻔﺴﻜﻡ ‪ " ‬ﺁل ﻋﻤﺭﺍﻥ ﺁﻴﺔ‪."61 :‬‬

‫ﻭﻤﺜل ﺇﺨﺒﺎﺭﻩ ﺒﻤﺎ ﻓﻲ ﻨﻔﻭﺱ ﻗﻭﻡ ﻭﺒﻤﺎ ﺴﻴﻘﻭﻟﻭﻨﻪ ﻭ ﻫﺫﺍ ﻭﻤﺎ ﺃﺸﺒﻬﻪ ﻓﻲ ﺍﻟﻘﺭﺁﻥ‬

‫ﻜﺜﻴﺭ"‬

‫)‪(1‬‬

‫ﻭﻴﻤﻜﻥ ﺘﺼﻨﻴﻑ ﻫﺫﻩ ﺍﻵﻴﺎﺕ ﻋﻠﻰ ﺍﻟﻨﺤﻭ ﺍﻵﺘﻲ ‪:‬‬

‫‪/1‬ﻤﺴﺘﻘﺒﻠﻴﺎﺕ ‪:‬‬

‫ﺃ‪-‬ﺍﻟﺘﻤﻜﻴﻥ ﻭﺍﻻﺴﺘﺨﻼﻑ ﻟﻠﻤﺅﻤﻨﻴﻥ ‪.‬‬

‫ﺏ‪-‬ﻗﺘﺎل ﺍﻷﻋﺭﺍﺏ ﺍﻟﻤﺘﺨﻠﻔﻴﻥ ﻟﺒﻨﻰ ﺤﻨﻴﻔﺔ ﻓﻲ ﺍﻟﻴﻤﺎﻤﺔ ﻭﺍﻟﻔﺭﺱ ﻭﺍﻟﺭﻭﻡ‪.‬‬ ‫ﺝ‪-‬ﻏﻠﺒﺔ ﺍﻟﺭﻭﻡ ‪.‬‬ ‫‪ /2‬ﻨﻔﺴﺎﻨﻴﺎﺕ‪:‬‬

‫ﺃ‪-‬ﺍﻤﺘﻨﺎﻉ ﺃﻫل ﺍﻟﻜﺘﺎﺏ ﻋﻥ ﺍﻟﻤﺒﺎﻫﻠﺔ ‪.‬‬ ‫ﺏ‪-‬ﻋﺩﻡ ﺘﻤﻨﻲ ﺍﻟﻴﻬﻭﺩ ﻟﻠﻤﻭﺕ ‪.‬‬

‫ﺝ‪-‬ﺍﻹﺨﺒﺎﺭ ﻋﻤﺎ ﻓﻲ ﻨﻔﻭﺱ ﻗﻭﻡ " ﻭﻟﻡ ﻴﻤﺜل ﺍﻟﻨﻅﺎﻡ ﺒﺂﻴﺔ "‪.‬‬ ‫ﺩ‪-‬ﻤﺎ ﺴﻴﻘﻭﻟﻪ ﻗﻭﻡ ) ﻭﻟﻡ ﻴﻤﺜل ﺃﻴﻀﹰﺎ (‬

‫ﻫﺫﺍ ﻭﺇﻥ ﻜﺎﻥ ﺍﻟﻨﻅﺎﻡ ﻗﺩ ﻤﺜل ﺒﻬﺫﻩ " ﺍﻟﻤﺴﺘﻘﺒﻠﻴﺎﺕ ﻭﺍﻟﻨﻔﺴﺎﻨﻴﺎﺕ " ﻓﺈﻨﻪ ﻗﺎل ﻫﺫﺍ)‬

‫ﻭﻤﺎ ﺃﺸﺒﻬﻪ (ﻭﻟﻨﺎ ﺃﻥ ﻨﺘﺴﺎﺀل ﻤﺎ ﻭﺠﻪ ﺍﻟﺸﺒﻪ؟ ﺤﺘﻰ ﻨﺨﺭﺝ ﺒﻤﻔﻬﻭﻡ ﻤﺘﻜﺎﻤل ﻋﻥ ﺍﻟﻐﻴﺏ‬

‫ﺍﻟﺫﻱ ﻋ ﱠﺩ ﺍﻟﻨﻅﺎﻡ ﺍﻹﺨﺒﺎﺭ ﺒﻪ ﻤﻌﺠﺯﹰﺍ ‪ ،‬ﺒﻘﻭل ﺍﻹﻤﺎﻡ ﺍﻟﺒﺎﻗﻼﻨﻲ ﻋﻥ ﺍﻹﻋﺠﺎﺯ " ﻋﺩﻡ‬ ‫ﻤﻌﺭﻓﺘﻪ ))‪ (‬ﺒﻜﺘﺏ ﺍﻟﻤﺘﻘﺩﻤﻴﻥ‬

‫ﻭﺃﺨﺒﺎﺭﻫﻡ ؛ ﺜﻡ ﻴﺄﺘﻲ ﺒﺠﻤﻠﺔ ﻤﺎ ﻭﻗﻊ ﻭﺤﺩﺙ ﻤﻥ‬

‫ﻋﻅﻴﻤﺎﺕ ﺍﻷﻤﻭﺭ ﻭﻤﻬﻤﺎﺕ ﺍﻟﺴﻴﺭ ﻤﻥ ﺤﻴﻥ ﺨﻠﻕ ﺍﷲ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺇﻟﻰ ﺤﻴﻥ‬

‫ﻤﺒﻌﺜﻪ ) ‪(‬‬

‫)‪(1‬‬

‫ﻥ ﺍﻹﻋﺠﺎﺯ ﻋﻨﺩ ﺍﻟﻨﻅﺎﻡ‬ ‫ﻫﺫﺍ ﺒﺎﻹﻀﺎﻓﺔ ﺇﻟﻰ ﻜﻼﻡ ﺍﻟﺸﻬﺭﺴﺘﺎﻨﻰ ﺍﻟﺴﺎﺒﻕ ‪ :‬ﺃ ّ‬

‫ﻓﻲ ﺍﻟﻐﻴﺒﻴﺎﺕ ) ﺍﻟﻤﺎﻀﻴﺔ ﻭ ﺍﻵﺘﻴﺔ( ﻭﺒﺫﻟﻙ ﺘﺘﻜﺎﻤل ﺍﻟﺜﻼﺜﻴﺔ ﺍﻟﺘﺎﺭﻴﺨﻴﺔ ) ﺍﻟﻤﺎﻀﻲ‬ ‫)‪(1‬‬ ‫)‪(1‬‬

‫ﺍﻻﻨﺘﺼﺎﺭ‪.24-23 ،‬‬ ‫ﺍﻟﺒﺎﻗﻼﻨﻲ ‪ :‬ﺇﻋﺠﺎﺯ ﺍﻟﻘﺭﺁﻥ ‪ ،‬ﺹ‪.85‬‬

‫ﺘﻔﻜ ﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪2001، (2‬ﻡ ‪1422/‬ﻫـ‬

‫ﺍﻟﻭﺤﻲ ﻭﻋﻠﻭﻤﻪ‬

‫ﻭﺍﻟﺤﺎﻀﺭ ﻭﺍﻟﻤﺴﺘﻘﺒل(‪ .‬ﻭﺃﻏﻠﺏ ﺍﻟﻅﻥ ﺃﻥ ﺍﻟﻨﻅﺎﻡ ﻟﻡ ﻴﺭﺩ ﺒﻬﺫﺍ ﺍﻟﻤﻔﻬﻭﻡ ) ﺍﻟﻐﻴﺏ( ﺍﻟﺠﺎﻨﺏ‬

‫ﻥ ﻴﺨﺭﺝ ﺍﻹﻋﺠﺎﺯ ﻤﻥ ﺩﺍﺌﺭﺓ ﺍﻟﺒﻼﻏﺔ ﺇﻟﻰ ﺩﺍﺌﺭﺓ‬ ‫ﺍﻟﺘﺎﺭﻴﺨﻲ ﻓﺤﺴﺏ ؛ ﻭﻟﻡ ﻴﺭﺩ ﺃ ّ‬

‫ﺍﻟﺘﺎﺭﻴﺦ ﻜﺫﻟﻙ ؛ ﻭ ﺇﻨﻤﺎ ﺃﺭﺍﺩ ﺃﻥ ﻴﺨﺭﺝ ﺍﻹﻋﺠﺎﺯ ﻤﻥ ﺩﺍﺌﺭﺓ ﺍﻷﺴﻠﻭﺏ ﺇﻟﻰ ﺩﺍﺌﺭﺓ‬

‫ﻥ‬ ‫ﻼ ﻤﻥ ﺃ ّ‬ ‫ﺍﻟﻤﻌﺎﻨﻲ ﻭﺍﻟﻤﻀﺎﻤﻴﻥ ﺍﻟﻭﺍﺴﻌﺔ ‪ ،‬ﻭﻟﻴﺱ ﺃﺩل ﻋﻠﻰ ﺫﻟﻙ ﻤﻤﺎ ﺴﺒﻕ ﺫﻜﺭﻩ ﺘﻔﺼﻴ ﹰ‬ ‫ﺍﻟﻨﻅﺎﻡ ﻴﻘﻭل ﺒﺄﻥ ﺍﻟﻤﻌﺎﻨﻲ ﻭﺍﻟﻤﻀﺎﻤﻴﻥ ﺍﻟﺼﺎﺩﺭﺓ ﻤﻥ ﺍﷲ ﻤﻌﺠﺯﺓ ‪ ،‬ﺃﻤﺎ ﺍﻷﺴﻠﻭﺏ ﻏﻴﺭ‬

‫ﺍﻟﺼﺎﺩﺭ ﻤﻥ ﺍﷲ ﻓﻼ ﺇﻋﺠﺎﺯ ﻓﻴﻪ‪ ،‬ﻭﺒﺫﻟﻙ ﻴﻜﻭﻥ ﺍﻹﻋﺠﺎﺯ ﻓﻲ ﺼﺩﻕ ﻫﺫﻩ ﺍﻷﺨﺒﺎﺭ‬

‫ﻭﻫﻲ ﺫﺍﺕ ﺍﻟﻤﻌﺎﻨﻲ ﻭﺍﻟﻤﻀﺎﻤﻴﻥ ؛ ﻭﺫﻟﻙ ﻟﻌﺩﻡ ﺇﺩﺭﺍﻙ ﺍﻟﺒﺸﺭ ﻟﻬﺎ ﺒﻌﻘﻭﻟﻬﻡ ﺍﻟﻤﺠﺭﺩﺓ ؛‬

‫ﻭﻟﻴﺱ ﺍﻟﻤﻘﺼﻭﺩ ﺒﺫﻟﻙ ﻓﻘﻁ ﺍﻹﺨﺒﺎﺭ ﺒﺸﻲﺀ ﺜﻡ ﻭﻗﻭﻋﻪ ﻓﻴﻤﺎ ﺒﻌﺩ ؛ ﻴﻘﻭل ﺍﻟﻘﺎﻀﻲ ﻋﺒﺩ‬

‫ﺍﻟﺠﺒﺎﺭ ‪ ":‬ﺇﻥ ﺍﻹﺨﺒﺎﺭ ﻋﻥ ﺍﻟﻐﻴﻭﺏ ﻟﻴﺱ ﺤﺩﻭﺙ ﺍﻟﻤﺨﺒﺭ ﻋﻨﻪ ؛ ﻭﺇﻨﻤﺎ ﻫﻭ ﺍﺨﺘﺼﺎﺼﻪ‬ ‫ﺒﺎﻟﻤﻌﺭﻓﺔ ﺍﻟﺘﻲ ﻤﻌﻬﺎ ﻴﻤﻜﻥ ﺍﻟﺼﺩﻕ ﻓﻰ ﺍﻹﺨﺒﺎﺭ ﻋﻥ ﺍﻟﻐﻴﻭﺏ ﻭﻴﻌﻠﻡ ﺒﺫﻟﻙ ﺃﻥ ﺍﷲ ﺘﻌﺎﻟﻰ‬

‫ﺨﺼﻪ ﺒﺫﻟﻙ ﺍﻟﻌﻠﻡ ﻤﻥ ﺤﻴﺙ ﻋﻠﻡ ﻤﻥ ﺤﺎﻟﻪ ﺃﻨﻪ‬

‫ﻥ ﻴﻜﻭﻥ ﺇﻻ ﻤﻥ ﻗﺒﻠﻪ‬ ‫ﻤﻤﺎ ﻻ ﻴﺠﻭﺯ ﺃ ّ‬

‫ﺘﻌﺎﻟﻰ ؛ ﻟﺨﺭﻭﺠﻪ ﻤﻥ ﺃﻥ ﻴﺘﻭﺼل ﺇﻟﻴﻪ ﺒﻁﺭﻕ ﺍﻟﻀﺭﻭﺭﺓ ﻭﺍﻻﺴﺘﺩﻻل" )‪.(2‬‬

‫ﻥ ﺍﻹﺨﺒﺎﺭ ﺒﺎﻟﻐﻴﺏ ﻫﻭ ﺍﻟﺘﻌﺒﻴﺭ ﻋﻥ ﺍﻟﺤﻘﺎﺌﻕ ﺍﻟﺼﺎﺩﻗﺔ ﺍﻟﺘﻲ ﻻ ﻴﺩﺭﻜﻬﺎ‬ ‫ﺇﺫﻥ ﻓﺈ َّ‬

‫ﺍﻹﻨﺴﺎﻥ ﺒﻌﻘﻠﻪ ﺍﻟﻤﺠﺭﺩ ﻜﻤﺎ ﻻ ﻴﺩﺭﻜﻬﺎ ﺇﺩﺭﺍﻜﻪ ﻟﻸﻤﻭﺭ ﺍﻟﺒﺴﻴﻁﺔ ﺍﻟﺘﻲ ﻴﻤﻜﻥ ﺃﻥ ﻴﻌﻠﻤﻬﺎ‬

‫ﻜل ﺃﺤﺩ ‪ ،‬ﻭﻟﻤﺎ ﻜﺎﻥ ﺍﻷﻤﺭ ﻜﺫﻟﻙ ﻓﺈﻥ ﺩﺍﺌﺭﺓ ﺍﻹﺨﺒﺎﺭ ﺒﺎﻟﻐﻴﺏ ﺘﻨﻔﺘﺢ ﺇﻟﻰ ﺍﻟﺤﻘﺎﺌﻕ‬

‫ﺒﺼﻭﺭﺘﻬﺎ ﺍﻟﺸﺎﻤﻠﺔ ؛ ﻭﻻ ﺘﻘﺘﺼﺭ ﻋﻠﻰ ﺍﻟﺘﺎﺭﻴﺨﻴﺎﺕ ﺃﻭ ﺍﻟﻨﻔﺴﻴﺎﺕ ﻓﺤﺴﺏ ؛ ﻭﺒﺫﻟﻙ‬

‫ﺘﻤﺘﺩ ﻫﺫﻩ ﺍﻟﺩﺍﺌﺭﺓ ﻟﺘﺸﻤل ﻜل ﺍﻟﺤﻘﺎﺌﻕ‬

‫ﻜﺎﻨﺕ ﻁﺒﻴﻌﻴﺔ ﺃﻭ ﺇﻨﺴﺎﻨﻴﺔ ﻭ ﺍﺠﺘﻤﺎﻋﻴﺔ ‪.‬‬

‫ﺍﻟﺼﺎﺩﻗﺔ‬

‫ﺍﻟﺘﻲ ﺠﺎﺀ ﺒﻬﺎ ﺍﻟﻘﺭﺁﻥ ؛ ﺴﻭﺍﺀ‬

‫ﻭﻗﺩ ﺒﻘﻲ ﻫﺫﺍ ﺍﻟﺠﺎﻨﺏ ﺍﻟﻤﻀﻲﺀ ﻤﻥ ﻨﻅﺭﻴﺔ ﺍﻟﺼﺭﻓﺔ ﺒﻜﺭﹰﺍ ؛ ﻟﻡ ﻴﻜﺘﺏ ﻓﻴﻪ ﺃﺤﺩ‬

‫ﺩﺍﺨل ﺍﻟﺘﺭﺍﺙ ﺍﻹﺴﻼﻤﻲ ؛ ﻭﻟﻡ ﺘﻔﺭﺩ ﻟﻪ ﺍﻟﻤﺼﻨﻔﺎﺕ ﻭﺍﻟﻤﺅﻟﻔﺎﺕ ﻜﻤﺎ ﻫﻭ ﺸﺄﻥ ﺍﻹﻋﺠﺎﺯ‬

‫ﺍﻟﺒﻼﻏﻲ ﺍﻟﺫﻱ ﺼﺎﺭ ﻓﻴﻤﺎ ﺒﻌﺩ ﻋﻠﻤﹰﺎ ﻗﻭﻴﹰﺎ ﻤﺅﺴﺴﹰﺎ ﻟﻪ ﺃﻫﺩﺍﻓﻪ ﻭﺍﺘﺠﺎﻫﺎﺘﻪ ﻭﺘﻴﺎﺭﺍﺘﻪ‬ ‫ﻭﻗﻭﺍﻋﺩﻩ ﻭﻤﻨﺎﻫﺠﻪ ‪ ،‬ﻭﺭﻏﻡ‬

‫)‪(2‬‬

‫ﺍﻟﻤﻐﻨﻲ ‪،‬ﺝ‪ ،12‬ﺹ‪.123‬‬

‫ﺃﻥ ﺒﻌﺽ ﻋﻠﻤﺎﺌﻨﺎ ﺍﻷﻗﺩﻤﻴﻥ ﻗﺩ ﺃﻴﺩﻭﺍ ﺍﻹﻋﺠﺎﺯ ﻓﻲ‬

‫ﻨﻅﺭﻴﺔ ﺍﻟﺼﺭﻓﺔ ‪ ،‬ﺃﺼﻭﻟﻬﺎ ﻭﺃﺒﻌﺎﺩﻫﺎ‬

‫ﺃ‪ .‬ﺠﻤﺎل ﺍﻟﺩﻴﻥ ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺸﺭﻴﻑ‬

‫ﺍﻹﺨﺒﺎﺭ ﺒﺎﻟﻐﻴﺏ ﺍﻟﺫﻱ ﻗﺎل ﺒﻪ ﺍﻟﻨﻅﺎﻡ ؛ ﺇﻻ ﺃﻨﻬﻡ ﻟﻡ ﻴﻜﺘﺭﺜﻭﺍ ﻟﻪ ﻜﺜﻴﺭﹰﺍ ؛ ﻭﻟﻡ ﻴﺅﻟﻔﻭﺍ‬

‫ﻓﻴﻪ ‪.‬‬

‫ﻭﺇﺫﺍ ﻜﺎﻥ ﺫﻟﻙ ﺍﻟﺠﺯﺀ ﻤﻥ ﻨﻅﺭﻴﺔ ﺍﻟﺼﺭﻓﺔ ﺍﻟﺫﻱ ﺍﻨﺒﺜﻕ ﻋﻥ ﺍﻟﻤﻨﻬﺞ ﺍﻻﻋﺘﺯﺇﻟﻰ‬

‫ﻥ ﺍﻟﺒﻁﻼﻥ ﻟﺘﻤﺨﻀﻪ ﻋﻥ ﺍﻷﺼل ﻏﻴﺭ ﺍﻟﺼﺤﻴﺢ ‪ -‬ﻭﻤﻌﻠﻭﻡ ﺃﻨﻪ ﻻ ﻴﺼﺢ‬ ‫ﻗﺩ ﺠﺎﺀ ﺒﻴ ﱠ‬ ‫ﺍﻟﻔﺭﻉ ﺇﻻ ﺒﺼﺤﺔ ﺍﻷﺼل – ﻓﺈﻥ ﻫﺫﺍ ﺍﻟﺠﺎﻨﺏ ﺍﻟﺫﻱ ﺍﻀﻁ ﱠﺭ ﺇﻟﻴﻪ ﺍﻟﻨﻅﺎﻡ ﻹﺜﺒﺎﺕ‬

‫ﺍﻹﻋﺠﺎﺯ ﻜﺎﻥ ﻫﻭ ﺍﻟﺠﺎﻨﺏ ﺍﻟﻤﺸﺭﻕ ﻤﻥ ﻫﺫﻩ ﺍﻟﻨﻅﺭﻴﺔ ﺍﻟﺘﻲ ﺭﺩ ﻋﻠﻴﻬﺎ ﺍﻟﻌﻠﻤﺎﺀ ﺭﺩﹰﺍ‬

‫ﻤﻔﺤﻤﹰﺎ ﻋﻠﻰ ﻤﺩﻯ ﻗﺭﻭﻥ ﻤﺘﻌﺩﺩﺓ ؛ ﻭﺇﺫﺍ ﻜﺎﻥ ﺍﻟﺠﺎﻨﺏ ﺍﻟﻤﻅﻠﻡ ﻤﻥ ﻫﺫﻩ ﺍﻟﻨﻅﺭﻴﺔ ﻗﺩ ﺃﻗﻠﻕ‬

‫ﺍﻟﻌﻠﻤﺎﺀ ﻓﺈﻥ ﻫﺫﻩ ﺍﻟﻨﻅﺭﻴﺔ ﻗﺩ ﻁﺭﺤﺕ ﺒﺤﻤﻠﺘﻬﺎ ﻓﻲ ﺍﻟﺘﺭﺍﺙ ﺍﻹﺴﻼﻤﻲ ﺒﻐﺜﻬﺎ ﻭﺴﻤﻴﻨﻬﺎ‪.‬‬

‫ﻭﺍﻟﺤﻕ ﺃﻨﻪ ﺤﺘﻰ ﺍﻟﺫﻴﻥ ﻗﺎﻟﻭﺍ ﺒﺎﻟﺼﺭﻓﺔ ‪ -‬ﺒﻌﺩ ﺍﻟﻨﻅﺎﻡ ‪ -‬ﻗﺩ ﺍﺘﺠﻬﻭﺍ ﺒﻬﺎ‬

‫ﻼ ﺤﺴﻨﹰﺎ ؛ ﺜﻡ ﺍﻨﺘﺼﺭﻭﺍ ﻟﻠﺠﺎﻨﺏ ﺍﻟﺒﻼﻏﻲ ﺩﻭﻥ ﺫﻟﻙ‬ ‫ﺍﺘﺠﺎﻫﹰﺎ ﻤﺨﺘﻠﻔﺎﹰ؛ ﻭﺃﻭﻟﻭﻫﺎ ﺘﺄﻭﻴ ﹰ‬ ‫ﺍﻟﺠﺎﻨﺏ ‪ ،‬ﻭﺒﺫﻟﻙ ﺒﻘﻲ ﺍﻟﻘﺎﺌﻠﻭﻥ ﺒﺎﻟﺼﺭﻓﺔ ﻭﺍﻟﻤﻨﻜﺭﻭﻥ ﻟﻬﺎ ﻓﻲ ﺍﺘﺠﺎﻩ ﻭﺍﺤﺩ ؛ ﻭﺇﻻ ﻟﻜﻨﺎ‬

‫ﺍﻵﻥ ﺃﻤﺎﻡ ﺘﻴﺎﺭﻴﻥ ﻗﻭﻴﻴﻥ ﻤﻥ ﺍﻹﻋﺠﺎﺯ ﻻ ﻏﻨﻰ ﻋﻥ ﺇﺤﺩﺍﻫﻤﺎ ؛ ﻭﻫﻤﺎ ‪-:‬‬

‫)ﺃ(‬

‫)ﺏ(‬

‫ﺍﻹﻋﺠﺎﺯ ﺍﻟﺒﻼﻏﻲ ‪.‬‬

‫ﺇﻋﺠﺎﺯ ﺍﻟﺤﻘﺎﺌﻕ ﻭﺍﻷﺨﺒﺎﺭ ‪.‬‬

‫ﺨﺎﺘـﻤﺔ ‪:‬‬

‫ﺭﻏﻡ ﻜل ﻤﺎ ﻗﻴل ﺩﺍﺨل ﺘﺭﺍﺜﻨﺎ ﺍﻹﺴﻼﻤﻲ ﻤﻥ ﺁﺭﺍﺀ ﻤﻨﺎﻭﺌﺔ ﻟﻨﻅﺭﻴﺔ ﺍﻟﺼﺭﻓﺔ ؛‬

‫ﻭﺭﻏﻡ ﻜل ﻤﺎ ﻴﻘﺎل ﻋﻨﻬﺎ ﺍﻵﻥ ‪ ،‬ﻭﺭﻏﻡ ﻜل ﻤﺎ ﺘﺤﻤل ﻓﻲ ﻁﻴﺎﺘﻬﺎ ﻤﻥ ﺃﺨﻁﺎﺀ‬

‫ﻭﺃﻏﻼﻁ ﻨﻘﺭ ﺒﺒﻁﻼﻨﻬﺎ ﻭﻻ ﻴﺴﻌﻨﺎ ﺇﻻ ﺇﻨﻜﺎﺭﻫﺎ ‪ -‬ﻓﺈﻥ ﺍﻟﺠﺎﻨﺏ ﺍﻟﻤﺸﺭﻕ ﻤﻨﻬﺎ ﻴﺒﻘﻰ‬ ‫ﻤﺸﺭﻗﹰﺎ ؛ ﻭﺇﻥ ﺃﺤﺎﻁﺕ ﺒﻪ ﺍﻟﻅﻠﻤﺎﺕ‬

‫ﻭﺍﻷﺒﺎﻁﻴل ﻤﻥ ﻜل ﺤﺩﺏ ﻭﺼﻭﺏ ‪ ،‬ﻭﺫﻟﻙ‬

‫ﺍﻟﺠﺎﻨﺏ ﺍﻟﺫﻱ ﻨﺸﻴﺭ ﺇﻟﻴﻪ ﻭﻨﻘﺭ ﺒﺈﺸﺭﺍﻗﻪ ﻭﺠﻭﺩﺘﻪ ﺇﻨﻤﺎ ﻫﻭ ﺠﺎﻨﺏ ﺍﻹﺨﺒﺎﺭ ﺒﺎﻟﻐﻴﺏ ﺍﻟﺫﻱ‬

‫ﻗﺼﺭ ﺍﻟﻨﻅﺎﻡ ﺍﻹﻋﺠﺎﺯ ﻓﻴﻪ ‪ ،‬ﻫﺫﺍ ﻤﻊ ﺍﻋﺘﺭﺍﻀﻨﺎ –ﺒﺎﻟﻁﺒﻊ‪ -‬ﻋﻠﻰ ﻫﺫﺍ ﺍﻟﻘﺼﺭ ﻤﻥ‬

‫ﺤﻴﺙ ﺍﻟﻤﺒﺩﺃ ‪ ،‬ﺇﺫ ﺃﻥ ﻟﻺﻋﺠﺎﺯ ﻋﻨﺩﻨﺎ ﻭﺠﻭﻫﹰﺎ ﻤﺘﻌﺩﺩﺓ ﻭﻁﺭﻗﹰﺎ ﻤﺨﺘﻠﻔﺔ ‪ ،‬ﻭﻻ ﻴﻘﺘﺼﺭ ﻋﻠﻰ‬ ‫ﺠﺎﻨﺏ ﺍﻹﺨﺒﺎﺭ ﺒﺎﻟﻐﻴﺏ ﺃﻭ ﺠﺎﻨﺏ ﺍﻟﺒﻼﻏﺔ ﻤﻨﻔﺭﺩﻴﻥ ‪ ،‬ﻭﻗﺩ ﺘﺒﻴﻥ ﻤﻥ ﺨﻼل ﻤﺎ ﺴﺒﻕ ﺃﻥ‬

‫ﻤﻔﻬﻭﻡ ) ﺍﻟﻐﻴﺏ( ﻓﻲ ﻫﺫﻩ ﺍﻟﻨﻅﺭﻴﺔ ﺇﻨﻤﺎ ﺩﺍﺌﺭﺘﻪ ﺍﻹﻨﺴﺎﻥ ‪ ،‬ﺇﺫ ﺃﻥ ﻜل ﻤﺎ ﻏﺎﺏ ﻋﻨﻪ‬

‫ﺘﻔﻜ ﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪2001، (2‬ﻡ ‪1422/‬ﻫـ‬

‫ﺍﻟﻭﺤﻲ ﻭﻋﻠﻭﻤﻪ‬

‫ﻓﻬﻭ ﻏﻴﺏ ﻟﻪ ‪ ،‬ﻭﻤﺎ ﻏﺎﺏ ﻋﻥ ﺁﺒﺎﺌﻪ ﻓﻬﻭ ﻏﻴﺏ ﻟﻬﻡ ﺩﻭﻨﻪ ‪ ،‬ﻭﻗﺩ ﺘﺒﻴﻥ ﺃﻥ ﺩﺍﺌﺭﺓ ﻫﺫﺍ‬ ‫ﺍﻟﻤﻔﻬﻭﻡ ﺇﻨﻤﺎ ﺘﻨﻔﺘﺢ ﻟﺘﺸﻤل ﺃﺒﻌﺎﺩ ﺍﻟﺯﻤﺎﻥ ﺍﻟﺜﻼﺜﺔ ) ﺍﻟﻤﺎﻀﻲ ﻭﺍﻟﺤﺎﻀﺭ ﻭﺍﻟﻤﺴﺘﻘﺒل( ‪.‬‬

‫ﻭﻻ ﺸﻙ ﺃﻥ ﺍﻹﻨﺴﺎﻥ ﺘﺘﻜﺸﻑ ﻟﻪ ﻫﺫﻩ ﺍﻟﻐﻴﻭﺏ ﻋﻠﻰ ﻤﺭ ﺍﻟﻌﺼﻭﺭ ﻭﻜﺭ ﺍﻟﺩﻫﻭﺭ‬

‫؛ ﺴﻭﺍﺀ ﻜﺎﻨﺕ ﻫﺫﻩ ﺍﻟﻐﻴﻭﺏ ﻓﻲ ﺍﻟﻜﻭﻥ ﻭﺩﻗﺎﺌﻘﻪ ﺃﻭ ﻓﻲ ﺍﻟﻨﻔﺱ ﺍﻟﺒﺸﺭﻴﺔ ﻭﻤﺎ ﻴﺤﻴﻁ ﺒﻬﺎ‬

‫ﻼ ﻓﻲ ﺁﻴﺎﺕ‬ ‫ﻥ ﺍﻹﻨﺴﺎﻥ ﻴﺯﺩﺍﺩ ﻋﻠﻤﹰﺎ ﻭﻤﻌﺭﻓﺔ ﻜﻠﻤﺎ ﺯﺍﺩ ﺘﻤﻌﻨﹰﺎ ﻓﻲ ﺍﻟﻜﻭﻥ ﻭﺘﺄﻤ ﹰ‬ ‫‪،‬ﻭﻟﺫﻟﻙ ﻓﺈ ّ‬ ‫ﺍﻟﻘﺭﺁﻥ ﺍﻟﻌﻅﻴﻤﺔ ‪.‬‬

‫ﻭﻫﺫﻩ ﺍﻟﻔﻜﺭﺓ ‪ -‬ﻭﺇﻥ ﻜﺎﻨﺕ ﻨﺘﺎﺝ ﺘﻔﻜﻴﺭ ﺍﻟﻤﻌﺘﺯﻟﺔ‪ -‬ﻓﻘﺩ ﺘﻨﺎﻭﻟﻬﺎ ﺒﻌﺽ ﺍﻟﻤﻔﻜﺭﻴﻥ‬

‫ﻓﻲ ﻫﺫﺍ ﺍﻟﻌﺼﺭ‪ ،‬ﻓﺘﻠﻤﺴﻭﺍ ﺠﻭﺍﻨﺏ ﺍﻹﻋﺠﺎﺯ ﺍﻟﻘﺭﺁﻨﻲ ﻓﻲ ﺍﻹﻨﺴﺎﻥ ﻭﻜﻭﻨﻪ ﺍﻟﺫﻱ ﻴﻌﻴﺵ‬

‫ﻓﻴﻪ ﻭﻓﻲ ﻤﺠﺘﻤﻌﻪ ﻭﻓﻲ ﻗﻭﺍﻨﻴﻨﻪ ﻭﺍﻷﺤﻜﺎﻡ ﻭﺍﻟﺸﺭﺍﺌﻊ ‪.‬‬

‫ﻥ ﺍﻟﻤﻀﺎﻤﻴﻥ ﻻ ﺘﻅﻬﺭ ﺇﻟﻰ ﺤﻴﺯ‬ ‫ﻭﺭﻏﻡ ﻜل ﻤﺎ ﺫﻜﺭ ﻓﺈﻨﻨﺎ ﻻ ﺯﻟﻨﺎ ﻨﺅﻜﺩ ﺃ ّ‬

‫ﺍﻟﻭﺠﻭﺩ ﺇﻻ ﻋﺒﺭ ﻤﺎ ﻴﺩل ﻋﻠﻴﻬﺎ ‪ ،‬ﻭﻫﺫﺍ ﺍﻟﺠﺎﻨﺏ ﺍﻟﺩﺍل ﻓﻴﻪ ﻤﻥ ﺍﻹﻋﺠﺎﺯ ﻤﺎ ﻻ ﻴﺨﻔﻰ ؛‬

‫ﻭﻗﺩ ﺘﻨﺎﻭﻟﻪ ﻋﻠﻤﺎﺅﻨﺎ ﺍﻷﻗﺩﻤﻭﻥ ﻭﺒﺴﻁﻭﺍ ﺍﻟﻘﻭل ﻓﻴﻪ ‪ ،‬ﻭﺒﺫﻟﻙ ﻴﺘﻀﺢ ﻟﻨﺎ ﺃﻥ ﻟﻺﻋﺠﺎﺯ‬

‫ﺃﻭﺠﻬﹰﺎ ﻤﺘﻌﺩﺩﺓ ؛ ﻭﻻ ﻴﻘﺘﺼﺭ ﻋﻠﻰ ﺠﺎﻨﺏ ﺩﻭﻥ ﺠﺎﻨﺏ ؛ ﻭﻤﺎ ﺃﺤﺴﻥ ﻤﺎ ﻗﺎل ﺍﻹﻤﺎﻡ‬ ‫ﺍﻟﺯﺭﻜﺸﻲ ‪ " :‬ﺇﻥ ﺍﻟﻘﺭﺁﻥ ﺇﻨﻤﺎ ﺼﺎﺭ ﻤﻌﺠﺯﹰﺍ ﻷﻨﻪ ﺠﺎﺀ ﺒﺄﻓﺼﺢ ﺍﻷﻟﻔﺎﻅ ﻓﻲ ﺃﺤﺴﻥ‬ ‫ﻨﻅﻭﻡ ﺍﻟﺘﺄﻟﻴﻑ ؛ ﻤﻀﻤﻨﹰﺎ ﺃﺼﺢ ﺍﻟﻤﻌﺎﻨﻲ ﻤﻥ ﺘﻭﺤﻴﺩ ﺍﷲ ﺘﻌﺎﻟﻰ ؛ ﻭﺘﻨﺯﻴﻬﻪ ﻓﻲ ﺼﻔﺎﺘﻪ ؛‬

‫ﻭﺩﻋﺎﺀ ﺇﻟﻰ ﻁﺎﻋﺘﻪ ؛ ﻭﺒﻴﺎﻥ ﻟﻁﺭﻴﻕ ﻋﺒﺎﺩﺘﻪ ﻤﻥ ﺘﺤﻠﻴل ؛ ﻭﺘﺤﺭﻴﻡ ؛ ﻭﺤﻅﺭ؛ ﻭﺇﺒﺎﺤﺔ؛‬

‫ﻭﻤﻥ ﻭﻋﻅ ؛ ﻭﺘﻘﻭﻴﻡ ؛ ﻭﺃﻤﺭ ﺒﻤﻌﺭﻭﻑ ؛ ﻭﻨﻬﻲ ﻋﻥ ﻤﻨﻜﺭ ؛ ﻭﺇﺭﺸﺎﺩ ﺇﻟﻰ ﻤﺤﺎﺴﻥ‬

‫ﺍﻷﺨﻼﻕ ؛ ﻭﺯﺠﺭ ﻋﻥ ﻤﺴﺎﻭﺌﻬﺎ ‪ ،‬ﻭﺍﻀﻌﹰﺎ ﻜل ﺸﺊ ﻤﻨﻬﺎ ﻤﻭﻀﻌﻪ ﺍﻟﺫﻱ ﻻ ﻴﺭﻯ ﺸﺊ‬

‫ﺃﻭﻟﻰ ﻤﻨﻪ؛ ﻭﻻ ﻴﺘﻭﻫﻡ‬

‫ﻓﻲ ﺼﻭﺭﺓ ﺍﻟﻌﻘل ﺃﻤﺭ ﺃﻟﻴﻕ ﺒﻪ ﻤﻨﻪ ؛ ﻤﻭﺩﻋﹰﺎ ﺃﺨﺒﺎﺭ ﺍﻟﻘﺭﻭﻥ‬

‫ﺍﻟﻤﺎﻀﻴﺔ ؛ ﻭﻤﺎ ﻨﺯل ﻤﻥ ﻤﺜﻼﺕ ﺍﷲ ﺒﻤﻥ ﻋﺼﻰ ﻭﻋﺎﻨﺩ ﻤﻨﻬﻡ ؛ ﻤﻨﺒﺌﹰﺎ ﻋﻥ ﺍﻟﻜﻭﺍﺌﻥ‬

‫ﻭﺍﻷﻋﺼﺎﺭ ﺍﻟﻤﺎﻀﻴﺔ ﻤﻥ ﺍﻟﺯﻤﺎﻥ ؛ ﺠﺎﻤﻌﹰﺎ ﻓﻲ ﺫﻟﻙ ﺒﻴﻥ ﺍﻟﺤﺠﺔ ﻭﺍﻟﻤﺤﺘﺞ ﻟﻪ ؛ ﻭﺍﻟﺩﻟﻴل‬

‫ﻭﺍﻟﻤﺩﻟﻭل ﻋﻠﻴﻪ ﻟﻴﻜﻭﻥ ﺃﺅﻜﺩ ﻟﻠﺯﻭﻡ ﻤﺎ ﺩﻋﺎ ﺇﻟﻴﻪ؛ ﻭﺃﻨﺒﺄ ﻋﻥ ﻭﺠﻭﺏ ﻤﺎ ﺃﻤﺭ ﺒﻪ ﻭﻨﻬﻰ‬

‫ﻋﻨﻪ ‪ ،‬ﻭﻤﻌﻠﻭﻡ ﺃﻥ ﺍﻹﺘﻴﺎﻥ ﺒﻤﺜل ﻫﺫﻩ ﺍﻷﻤﻭﺭ ﻭﺍﻟﺠﻤﻊ ﺒﻴﻥ ﺃﺸﺘﺎﺘﻬﺎ ﺤﺘﻰ ﺘﻨﺘﻅﻡ ﻭﺘﺘﺴﻕ‬

‫ﺃ‪ .‬ﺠﻤﺎل ﺍﻟﺩﻴﻥ ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺸﺭﻴﻑ‬

‫ﻨﻅﺭﻴﺔ ﺍﻟﺼﺭﻓﺔ ‪ ،‬ﺃﺼﻭﻟﻬﺎ ﻭﺃﺒﻌﺎﺩﻫﺎ‬

‫ﺃﻤﺭ ﺘﻌﺠﺯ ﻋﻨﻪ ﻗﻭﻯ ﺍﻟﺒﺸﺭ؛ ﻭﻻ ﺘﺒﻠﻐﻪ ﻗﺩﺭﺘﻬﻡ ﻓﺎﻨﻘﻁﻊ ﺍﻟﺨﻠﻕ ﺩﻭﻨﻪ ؛ ﻭﻋﺠﺯﻭﺍ ﻋﻥ‬ ‫ﻤﻌﺎﺭﻀﺘﻪ ﺒﻤﺜﻠﻪ ﻭﻤﻨﺎﻗﻀﺘﻪ ﻓﻲ ﺸﻜﻠﻪ "‬

‫)‪(1‬‬

‫ﻤﺼﺎﺩﺭ ﺍﻟﺩﺭﺍﺴﺔ ‪:‬‬

‫‪.‬‬

‫‪ /1‬ﺍﻷﺸﻌﺭﻱ‪ :‬ﺃﺒﻭ ﺍﻟﺤﺴﻥ‪ :‬ﻤﻘﺎﻻﺕ ﺍﻹﺴﻼﻤﻴﻴﻥ ‪ ،‬ﺘﺤﻘﻴﻕ ﻤﺤﻤﺩ ﻤﺤﻲ ﺍﻟﺩﻴﻥ ﻋﺒﺩ‬ ‫ﺍﻟﺤﻤﻴﺩ‪.‬‬

‫‪ /2‬ﺍﻟﺒﻐﺩﺍﺩﻱ‪ :‬ﻋﺒﺩ ﺍﻟﻘﺎﻫﺭ‪ :‬ﺍﻟﻔﺭﻕ ﺒﻴﻥ ﺍﻟﻔﺭﻕ ﻭﺒﻴﺎﻥ ﺍﻟﻔﺭﻗﻪ ﺍﻟﻨﺎﺠﻴﺔ ﻤﻨﻬﻡ‪ ،‬ﺘﺤﻘﻴﻕ ﻤﺤﻤﺩ‬ ‫ﺯﺍﻫﺩ ﺍﻟﻜﻭﺜﺭﻱ ‪ ،‬ﻁ‪ 1/‬ﺍﻟﻘﺎﻫﺭﺓ‪.‬‬

‫‪ /3‬ﺍﻟﺒﺎﻗﻼﻨﻲ ‪ :‬ﺃﺒﻭ ﺒﻜﺭ ‪ :‬ﺇﻋﺠﺎﺯ ﺍﻟﻘﺭﺁﻥ‪ ،‬ﺘﺤﻘﻴﻕ ﻤﺤﻤﺩ ﻋﺒﺩ ﺍﻟﻤﻨﻌﻡ ﺨﻔﺎﺠﺔ ‪ ،‬ﻁ‬ ‫‪/‬ﺍﻷﻭﻟﻰ‪ ،‬ﺩﺍﺭ ﺍﻟﺠﻴل ﺒﻴﺭﻭﺕ ‪1991‬ﻡ ‪.‬‬

‫‪ /4‬ﺍﺒﻥ ﺘﻴﻤﻴﺔ ‪ :‬ﻤﻨﻬﺎﺝ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻭﻴﺔ ﻓﻲ ﻨﻘﺽ ﺍﻟﺸﻴﻌﺔ ﺍﻟﻘﺩﺭﻴﺔ ‪ ،‬ﻁ‪ /‬ﺍﻟﻘﺎﻫﺭﺓ ‪.‬‬ ‫‪ /5‬ﺍﻟﺠﺎﺤﻅ ‪ :‬ﻋﻤﺭﻭ ﺒﻥ ﺒﺤﺭ ‪.‬‬

‫‪ -‬ﺍﻟﺒﻴﺎﻥ ﻭﺍﻟﺘﺒﻴﻴﻥ‪ ،‬ﺘﺤﻘﻴﻕ ﻋﺒﺩ ﺍﻟﺴﻼﻡ ﻫﺎﺭﻭﻥ ‪ ،‬ﺍﻟﺨﺎﻨﺠﻲ ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ‬

‫‪1985‬ﻡ ‪.‬‬

‫‪ -‬ﺍﻟﺤﻴﻭﺍﻥ‪ ،‬ﺘﺤﻘﻴﻕ ﻓﻭﺯﻱ ﻋﻁﻭﻱ ‪ ،‬ﻁ‪ /‬ﺩﺍﺭ ﺼﻌﺏ‪ ،‬ﺒﻴﺭﻭﺕ‪ 1989‬ﻡ‪.‬‬

‫‪ /6‬ﺍﻟﺠﺭﺠﺎﻨﻲ ‪ :‬ﻋﺒﺩ ﺍﻟﻘﺎﻫﺭ ﺒﻥ ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ‪ ،‬ﺩﻻﺌل ﺇﻋﺠﺎﺯ‪ ،‬ﻤﺤﻤﻭﺩ ﻤﺤﻤﺩ ﺸﺎﻜﺭ ﻁ‬ ‫‪ /‬ﺍﻟﺜﺎﻟﺜﺔ ﻤﻜﺘﺒﺔ ﺍﻟﻘﺎﻫﺭﺓ ‪1992‬ﻡ ‪.‬‬

‫‪ /7‬ﺍﻟﺠﻭﻴﻨﻲ ‪ :‬ﻤﺼﻁﻔﻲ ﺍﻟﺼﺎﻭﻯ‪ :‬ﻤﻨﻬﺞ ﺍﻟﺯﻤﺨﺸﺭﻱ ﻓﻲ ﺘﻔﺴﻴﺭﻩ ﻁ‪ /‬ﺩﺍﺭ ﺍﻟﻤﻌﺎﺭﻑ‪.‬‬

‫‪ /8‬ﺍﻟﺤﺴﻨﻲ‪ :‬ﺇﺴﻤﺎﻋﻴل‪ :‬ﻨﻅﺭﻴﺔ ﺍﻟﻤﻘﺎﺼﺩ ﻋﻨﺩ ﺍﻹﻤﺎﻡ ﻤﺤﻤﺩ ﺍﻟﻁﺎﻫﺭ ﺒﻥ ﻋﺎﺸﻭﺭ ﻁ‬ ‫ﺍﻷﻭﻟﻲ ‪1995‬ﻡ ‪.‬‬

‫‪/9‬ﺍﻟﺨﻔﺎﺠﻲ ‪ :‬ﺍﺒﻥ ﺴﻨﺎﻥ ‪:‬ﺴﺭ ﺍﻟﻔﺼﺎﺤﺔ ‪ ،‬ﺘﺤﻘﻴﻕ ﻋﺒﺩ ﺍﻟﻤﺘﻌﺎل ﺍﻟﺼﻌﻴﺩﻱ ‪ ،‬ﻁ ‪/‬ﺼﺒﻴﺢ‬ ‫‪1969‬ﻡ ‪.‬‬

‫‪ /10‬ﺍﻟﺨﻴﺎﻁ ‪ :‬ﻋﺒﺩ ﺍﻟﺭﺤﻴﻡ ﻤﺤﻤﺩ ﺒﻥ ﻋﺜﻤﺎﻥ ‪ ،‬ﺍﻻﻨﺘﺼﺎﺭ ﻭﺍﻟﺭﺩ ﻋﻠﻰ ﺍﺒﻥ ﺍﻟﺭﻭﺍﻨﺩﻱ‬ ‫ﺍﻟﻤﻠﺤﺩ‪ ،‬ﺘﺤﻘﻴﻕ ﺩ‪.‬ﻨﺒﻴﺭﺝ ﻁ ﺍﻟﺜﺎﻨﻴﺔ ‪1993‬ﻡ ‪.‬‬

‫)‪(1‬‬

‫ﺍﻟﺒﺭﻫﺎﻥ ‪.104 – 103/2 ،‬‬

‫ﺘﻔﻜ ﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪2001، (2‬ﻡ ‪1422/‬ﻫـ‬

‫ﺍﻟﻭﺤﻲ ﻭﻋﻠﻭﻤﻪ‬

‫‪ /11‬ﺍﻟﺯﺭﻜﺸﻲ ‪ :‬ﺍﻟﺒﺭﻫﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ‪ ،‬ﺘﺤﻘﻴﻕ ﻤﺤﻤﺩ ﺃﺒﻭ ﺍﻟﻔﻀل ﺇﺒﺭﺍﻫﻴﻡ ‪ ،‬ﻁ ‪/‬‬ ‫ﺩﺍﺭ ﺍﻟﺠﻴل ﺒﻴﺭﻭﺕ ‪1988‬ﻡ‪.‬‬

‫‪/13‬ﺍﻟﺴﺒﻜﻲ ‪ :‬ﺒﻬﺎﺀ ﺍﻟﺩﻴﻥ ‪ ،‬ﻋﺭﻭﺱ ﺍﻷﻓﺭﺍﺡ ‪ ،‬ﻁ‪ /‬ﺩﺍﺭ ﺍﻟﺴﺭﻭﺭ ‪.‬‬

‫‪ /14‬ﺴﻠﻁﺎﻥ ‪ :‬ﻤﻨﻴﺭ ‪ ،‬ﺇﻋﺠﺎﺯ ﺍﻟﻘﺭﺁﻥ ﺒﻴﻥ‬ ‫ﺍﻟﻤﻌﺎﺭﻑ‪ ،‬ﺍﻹﺴﻜﻨﺩﺭﻴﺔ ‪1986‬ﻡ‪.‬‬

‫ﺍﻟﻤﻌﺘﺯﻟﺔ ﻭﺍﻷﺸﺎﻋﺭﺓ ‪ ،‬ﻁ‪ /‬ﻤﻨﺸﺄﺓ‬

‫‪/15‬ﺍﻟﻁﺒﺭﻱ ‪ :‬ﺘﺎﺭﻴﺦ ﺍﻷﻤﻡ ﻭﺍﻟﻤﻠﻭﻙ ﻁ‪ /‬ﺍﻷﻭﻟﻰ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺭ‪ ،‬ﺒﻴﺭﻭﺕ ‪1987‬ﻡ‪.‬‬ ‫‪ /16‬ﻀﻴﻑ ‪:‬ﺸﻭﻗﻲ ‪ ،‬ﺘﺎﺭﻴﺦ ﺍﻷﺩﺏ ﺍﻟﻌﺭﺒﻲ‪ ،‬ﻁ‪/‬ﺩﺍﺭ ﺍﻟﻤﻌﺎﺭﻑ ‪.‬‬

‫‪ /17‬ﺍﺒﻥ ﻋﺎﺸﻭﺭ‪ :‬ﻤﺤﻤﺩ ﺍﻟﻁﺎﻫﺭ ‪ ،‬ﺍﻟﺘﺤﺭﻴﺭ ﻭﺍﻟﺘﻨﻭﻴﺭ‪ ،‬ﻁ‪ /‬ﺍﻟﺩﺍﺭ ﺍﻟﺘﻭﻨﺴﻴﺔ ‪1984‬ﻡ‪.‬‬

‫‪ /18‬ﺍﻟﻌﻠﻭﻱ ‪ :‬ﺤﻤﺯﺓ ‪ ،‬ﺍﻟﻁﺭﺍﺯ ﺍﻟﻤﺘﻀﻤﻥ ﻷﺴﺭﺍﺭ ﺍﻟﺒﻼﻏﺔ ﻭﺤﻘﺎﺌﻕ ﺍﻹﻋﺠﺎﺯ‪ ،‬ﻁ‪ /‬ﺩﺍﺭ‬ ‫ﺍﻟﻜﺘﺏ ‪1980‬ﻡ‪.‬‬

‫‪ /19‬ﺍﻟﻌﻭﺍ ‪:‬ﻋﺎﺩل ‪ ،‬ﺍﻟﻤﻌﺘﺯﻟﺔ ﻭﺍﻟﻔﻜﺭ ﺍﻟﺤﺭ‪ ،‬ﻁ‪ /‬ﺍﻷﻭﻟﻰ‪ ،‬ﺩﺍﺭ ﺍﻷﻫﺎﻟﻲ ﻟﻠﻨﺸﺭ ‪ ،‬ﺩﻤﺸﻕ‪.‬‬ ‫‪ /20‬ﻓﺭﻭﺥ ‪ :‬ﻋﻤﺭ ‪ ،‬ﺘﺎﺭﻴﺦ ﺍﻟﻔﻜﺭ ﺍﻟﻌﺭﺒﻲ‪ ،‬ﻁ‪، 4 /‬ﺩﺍﺭ ﺍﻟﻤﻼﻴﻴﻥ‪ ،‬ﺒﻴﺭﻭﺕ ‪1983‬ﻡ‪.‬‬

‫‪ /21‬ﺍﺒﻥ ﻗﺘﻴﺒﺔ ‪:‬ﺘﺄﻭﻴل ﻤﺸﻜل ﺍﻟﻘﺭﺁﻥ ‪ ،‬ﺘﺤﻘﻴﻕ ﺃﺤﻤﺩ ﺼﻘﺭ‪ ،‬ﻁ‪ /‬ﺩﺍﺭ ﺇﺤﻴﺎﺀ ﺍﻟﻜﺘﺏ‬ ‫ﺍﻟﻌﺭﺒﻴﺔ ‪.‬‬

‫‪ /22‬ﻤﺴﻠﻡ ‪ :‬ﻤﺼﻁﻔﻰ ‪ ،‬ﻤﺒﺎﺤﺙ ﻓﻲ ﺇﻋﺠﺎﺯ ﺍﻟﻘﺭﺁﻥ ‪ ،‬ﻁ‪ /‬ﺍﻷﻭﻟﻰ‪ ،‬ﺩﺍﺭ ﺍﻟﻤﻨﺎﺭﺓ ‪،‬‬

‫‪ /23‬ﺍﻟﻬﻤﺩﺍﻨﻲ ‪:‬ﻋﺒﺩ ﺍﻟﺠﺒﺎﺭ ‪ ،‬ﺍﻟﻤﻐﻨﻲ ‪ ،‬ﺘﺤﻘﻴﻕ ﺃﻤﻴﻥ ﺍﻟﺨﻭﻟﻲ‪ ،‬ﻁ‪ /‬ﺍﻷﻭﻟﻰ ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺏ‬ ‫‪1960‬ﻡ ‪.‬‬

‫ﻗﻀﺎﻴﺎ ﻤﻌﺎﺼﺭﺓ ﻓﻲ ﺍﻟﺭﻫﻥ‬ ‫ﻤﻥ ﻤﻨﻅﻭﺭ ﺇﺴﻼﻤﻲ‬ ‫ﺩ‪ .‬ﻋﺎﺭﻑ ﻋﻠﻲ ﻋﺎﺭﻑ‬

‫*‬

‫ﻫﺫﻩ ﻗﻀﺎﻴﺎ ﻤﻌﺎﺼﺭﺓ ﻭﺤﻴﻭﻴﺔ ﻓﻲ ﺍﻟﺭﻫﻥ ‪ ،‬ﻭﻫﻲ ﻤﻥ ﺍﻟﻤﺴﺎﺌل ﺍﻟﻤﺴﺘﺠﺩﺓ ﻋﻠـﻰ‬ ‫ﺍﻟﺴﺎﺤﺔ ﺍﻟﻔﻘﻬﻴﺔ ‪ ،‬ﻻ ﺃﻋﻠﻡ ﺃﻨﻪ ﻗﺩ ﻭﺭﺩﺕ ﻓﻴﻬﺎ ﻨﺼـﻭﺹ ﻤﻌﻴﻨـﺔ‪ ،‬ﺃﻭ ﻗﺎﻤـﺕ ﺤﻭﻟﻬـﺎ‬ ‫ﻻ ﺸﺭﻋﻴﺔ‬ ‫ﺍﺠﺘﻬﺎﺩﺍﺕ ﻤﻥ ﺍﻟﻔﻘﻬﺎﺀ ﺍﻟﻘﺩﺍﻤﻰ ﺭﺤﻤﻬﻡ ﺍﷲ‪ .‬ﻭﺴﻭﻑ ﻨﺤﺎﻭل ﺃﻥ ﻨﺠﺩ ﻟﻬﺎ ﺤﻠﻭ ﹰ‬ ‫ﻋﻠﻰ ﻀﻭﺀ ﻋﻤﻭﻤﺎﺕ ﺍﻟﺸﺭﻴﻌﺔ ﻭﻜﻠﻴﺎﺘﻬﺎ‪ ،‬ﻭﺍﻻﻫﺘﺩﺍﺀ ﺒﻤﻘﺎﺼﺩ ﺍﻟﺸﺭﻴﻌﺔ‪ ،‬ﻭﻤﺎ ﺘﺤﻘﻘﻪ ﻤـﻥ‬ ‫ﻤﺼﺎﻟﺢ ﺸﺭﻋﻴﺔ‪.‬‬ ‫ﻭﻨﺤﺎﻭل ﺃﻴﻀ ﹰﺎ ﺃﻥ ﻨﺠﺩ ﻟﻬﺎ ﻨﻅﺎﺌﺭ ﻓﻘﻬﻴﺔ ﻓﻲ ﺍﺠﺘﻬﺎﺩﺍﺕ ﻓﻘﻬﺎﺌﻨﺎ ﺍﻟﺴﺎﺒﻘﻴﻥ ‪ ،‬ﻭﻟﺫﻟﻙ‬ ‫ﺴﻨﺘﻨﺎﻭل ﺍﻟﻤﻭﻀﻭﻉ ﻋﻠﻰ ﺃﺭﺒﻌﺔ ﻤﺤﺎﻭﺭ‪:‬‬ ‫ﻻ‪ :‬ﺭﻫﻥ ﺍﻟﺤﻘﻭﻕ ﺍﻟﻤﻌﻨﻭﻴﺔ )ﺤﻕ ﺍﻟﺘﺄﻟﻴﻑ ﻭﺒﺭﺍﺀﺓ ﺍﻻﺨﺘﺭﺍﻉ(‪.‬‬ ‫ﺃﻭ ﹰ‬ ‫ﺜﺎﻨﻴﹰﺎ‪ :‬ﺭﻫﻥ ﺴﻨﺩﺍﺕ ﺍﻟﺘﺩﺍﻭل ﺍﻟﺘﺠﺎﺭﻴﺔ‪.‬‬ ‫ﺜﺎﻟﺜﹰﺎ‪ :‬ﺍﻟﺭﻫﻥ ﺍﻟﺭﺴﻤﻲ ﺒﻴﻥ ﺘﺭﺍﺜﻨﺎ ﺍﻟﻔﻘﻬﻲ ﻭﺍﻟﺘﺸﺭﻴﻌﺎﺕ ﺍﻟﺤﺩﻴﺜﺔ‪.‬‬ ‫ﺭﺍﺒﻌﹰﺎ‪ :‬ﺭﻫﻥ ﻭﺜﻴﻘﺔ ﺍﻟﺘﺄﻤﻴﻥ ‪ ،‬ﻭﺍﻟﺘﺄﻤﻴﻥ ﻋﻠﻰ ﺍﻟﻤﺎل ﺍﻟﻤﺭﻫﻭﻥ ﻟﺩﻯ ﺸﺭﻜﺎﺕ ﺍﻟﺘﺄﻤﻴﻥ‪.‬‬ ‫ﻻ‪ :‬ﺭﻫﻥ‬ ‫ﺃﻭ ﹰ‬

‫)‪(1‬‬

‫ﺍﻟﺤﻘﻭﻕ ﺍﻟﻤﻌﻨﻭﻴﺔ‪:‬‬

‫* ﺃﺴﺘﺎﺫ ﺒﻘﺴﻡ ﺍﻟﻔﻘﻪ ﻭﺃﺼﻭﻟﻪ ﺒﺎﻟﺠﺎﻤﻌﺔ ﺍﻟﻌﺎﻟﻤﻴﺔ ﺍﻹﺴﻼﻤﻴﺔ ‪ ،‬ﻤﺎﻟﻴﺯﻴﺎ‪.‬‬ ‫)‪ (1‬ﺍﻟﺭﻫﻥ ﺸﺭﻋﹰﺎ‪ :‬ﻋﺭﻓﻪ ﺍﻟﺤﻨﻔﻴﺔ‪ :‬ﺒﺄﻨﻪ ﺠﻌل ﺍﻟﺸﻲﺀ ﻤﺤﺒﻭﺴﹰﺎ ﺒﺤﻕ ﻴﻤﻜـﻥ ﺍﺴـﺘﻴﻔﺎﺅﻩ ﻤـﻥ ﺍﻟـﺭﻫﻥ‬ ‫ﻜﺎﻟﺩﻴﻭﻥ‪ ،‬ﻭﻋﻨﺩ ﺍﻟﻤﺎﻟﻜﻴﺔ‪ :‬ﺇﻋﻁﺎﺀ ﺍﻤﺭﺉ ﻭﺜﻴﻘﺔ ﺒﺤﻕ‪ .‬ﺍﻨﻅﺭ‪ :‬ﻜﻨﺯ ﺍﻟﺩﻗﺎﺌﻕ ﻭﺸـﺭﺤﻪ ﺘﺒﻴـﻴﻥ ﺍﻟﺤﻘـﺎﺌﻕ‬ ‫‪ ،62/6‬ﺘﺤﻔﺔ ﺍﻟﻔﻘﻬﺎﺀ ﻟﻠﺴﻤﺭﻗﻨﺩﻱ ‪ ،49/3‬ﻤﻠﺘﻘﻰ ﺍﻷﺒﺤﺭ ﻭﺸﺭﺤﻪ ﻤﺠﻤﻊ ﺍﻷﻨﻬـﺭ ‪ ،584/2‬ﻤﻭﺍﻫـﺏ‬ ‫ﺍﻟﺠﻠﻴل ﺸﺭﺡ ﻤﺨﺘﺼﺭ ﺨﻠﻴل ‪.2/5‬‬ ‫ﻭﻋﻨﺩ ﺍﻟﺸﺎﻓﻌﻴﺔ‪ :‬ﺠﻌل ﻋﻴﻥ ﻤﺎﻟﻴﺔ ﻤﺘﻤﻭﻟﺔ ﻭﺜﻴﻘﺔ ﺒﺩﻴﻥ ﻟﻴﺴﺘﻭﻓﻰ ﻤﻨﻬﺎ ﻋﻨﺩ ﺘﻌﺫﺭ ﻭﻓﺎﺌﻪ‪ ،‬ﺍﻨﻅـﺭ‪ :‬ﻨﻬﺎﻴـﺔ‬ ‫ﺍﻟﻤﺤﺘﺎﺝ ﺸﺭﺡ ﺍﻟﻤﻨﻬﺎﺝ ‪ ،34/4‬ﺍﻟﻤﺠﻤﻭﻉ ﺸﺭﺡ ﺍﻟﻤﻬﺫﺏ ‪ .177/13‬ﻭﻋﻨﺩ ﺍﻟﺤﻨﺎﺒﻠﺔ‪ :‬ﺍﻟﻤﺎل ﺍﻟﺫﻱ ﻴﺠﻌل‬ ‫ﻭﺜﻴﻘﺔ ﺒﺎﻟﺩﻴﻥ ﻟﻴﺴﺘﻭﻓﻰ ﻤﻥ ﺜﻤﻨﻪ ﺇﻥ ﺘﻌﺫﺭ ﺍﺴﺘﻴﻔﺎﺅﻩ ﻤﻤﻥ ﻫﻭ ﻋﻠﻴﻪ ‪ ،‬ﻤﻁﺎﻟﺏ ﺃﻭﻟـﻲ ﺍﻟﻨﻬـﻰ ‪، 248/3‬‬ ‫ﺍﻹﻨﺼﺎﻑ ‪.137/5‬‬

‫ﺘﻔﻜﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪2001 ،(2‬ﻡ ‪1422/‬ﻫـ‬

‫ﺍﻟﻭﺍﻗﻊ ﺍﻹﺴﻼﻤﻲ‬

‫ﻤﻌﻨﻰ ﺍﻟﺤﻘﻭﻕ ﺍﻟﻤﻌﻨﻭﻴﺔ )‪:(1‬‬ ‫ﻅﻬﺭﺕ ﺍﻟﺤﻘﻭﻕ ﺍﻟﻤﻌﻨﻭﻴﺔ ﻨﺘﻴﺠﺔ ﻟﺘﻁﻭﺭ ﺍﻟﺤﻴﺎﺓ ﻓﻲ ﻤﺨﺘﻠـﻑ ﺠﻭﺍﻨﺒﻬـﺎ ﺍﻟﻤﺩﻨﻴـﺔ‬ ‫ﻭﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﻴﺔ‪ ،‬ﻭﻗﺩ ﺃﻗﺭﺘﻬﺎ ﺠﻤﻴﻊ ﺍﻟﺘﺸﺭﻴﻌﺎﺕ ﺍﻟﺤﺩﻴﺜﺔ‪ .‬ﻭﻫﺫﻩ ﺍﻟﺤﻘﻭﻕ ﺘﺭﺩ ﻋﻠﻰ‬ ‫ﺍﻷﺸﻴﺎﺀ ﻏﻴﺭ ﺍﻟﻤﺎﺩﻴﺔ‬

‫)‪(2‬‬

‫ﻭﻤﻨﻬﺎ‪" :‬ﺤﻕ ﺍﻟﻤﺅﻟﻑ" ﻭﻫﻭ ﻤﺎ ﺍﺼﻁﻠﺢ ﻋﻠﻰ ﺘﺴﻤﻴﺘﻪ ﺒﺎﻟﻤﻠﻜﻴـﺔ‬

‫ﺍﻷﺩﺒﻴﺔ ﻭﺍﻟﻔﻨﻴﺔ ‪" ،‬ﻭﺤﻕ ﺍﻟﻤﺨﺘﺭﻉ" ﻭﻫﻭ ﻤﺎ ﺍﺼﻁﻠﺢ ﻋﻠﻰ ﺘﺴﻤﻴﺘﻪ ﺒﺎﻟﻤﻠﻜﻴﺔ ﺍﻟﺼﻨﺎﻋﻴﺔ ‪.‬‬ ‫ﻓﻬﺫﻩ ﺍﻟﺤﻘﻭﻕ ﻫﻲ ﻨﺘﺎﺝ ﺍﻟﺫﻫﻥ ﻭﺍﺒﺘﻜﺎﺭﻩ)‪ ،(3‬ﻟﺫﺍ ﺴﻭﻑ ﻨﺘﻨﺎﻭل ﻫﻨﺎ ﺭﻫﻥ ﺤﻕ ﺍﻟﻤﺅﻟـﻑ ‪،‬‬ ‫ﻭﺭﻫﻥ ﺒﺭﺍﺀﺓ ﺍﻻﺨﺘﺭﺍﻉ‪.‬‬ ‫ﺍﻟﻤﺴﺄﻟﺔ ﺍﻷﻭﻟﻰ‪ :‬ﺭﻫﻥ ﺤﻕ ﺍﻟﻤﺅﻟﻑ‪:‬‬ ‫)‪ (1‬ﻴﺴﻤﻲ ﺍﻟﻘﺎﻨﻭﻨﻴﻭﻥ ﻫﺫﻩ ﺍﻟﺤﻘﻭﻕ ﺘﺴﻤﻴﺎﺕ ﻋﺩﺓ ﻤﻨﻬﺎ‪ :‬ﺍﻟﺫﻫﻨﻴﺔ‪ ،‬ﺍﻷﺩﺒﻴﺔ‪ ،‬ﺍﻟﻤﻌﻨﻭﻴﺔ‪ ،‬ﺍﻟﻔﻜﺭﻴﺔ‪ ،‬ﺍﻟﻤﻠﻜﻴـﺔ‬ ‫ﺍﻷﺩﺒﻴﺔ ﻭﺍﻟﻔﻨﻴﺔ ﻭﺍﻟﺼﻨﺎﻋﻴﺔ‪ ،‬ﻭﺴﻤﺎﻫﺎ ﺍﻟﺸﻴﺦ ﻤﺼﻁﻔﻰ ﺍﻟﺯﺭﻗﺎ ﻭﺍﻟﺸﻴﺦ ﺍﻟﺩﺭﻴﻨﻲ ﺒﺤﻘﻭﻕ ﺍﻻﺒﺘﻜﺎﺭ‪.‬‬ ‫ﻫﺫﺍ ﻭﻗﺩ ﻗﺴﻡ ﺃﻫل ﺍﻟﻘﺎﻨﻭﻥ ﺍﻟﺤﻘﻭﻕ ﺍﻟﻤﺎﻟﻴﺔ ﺇﻟﻰ ﺜﻼﺜﺔ ﺃﻨـﻭﺍﻉ ﻫـﻲ‪ :‬ﺍﻟﺤﻘـﻭﻕ ﺍﻟﻌﻴﻨﻴـﺔ‪ ،‬ﻭﺍﻟﺤﻘـﻭﻕ‬ ‫ﺍﻟﺸﺨﺼﻴﺔ‪ ،‬ﻭﺍﻟﺤﻘﻭﻕ ﺍﻟﺫﻫﻨﻴﺔ ﺃﻭ ﺍﻟﻤﻌﻨﻭﻴﺔ‪ .‬ﻭﻗﺩ ﻋﺭﻓﻭﺍ ﺍﻟﺤﻕ ﺍﻟﻌﻴﻨﻲ ﺒﺄﻨﻪ‪ :‬ﺴـﻠﻁﺔ ﻤﻌﻴﻨـﺔ ﻴﻌﻁﻴﻬـﺎ‬ ‫ﺍﻟﻘﺎﻨﻭﻥ ﻟﺸﺨﺹ ﻤﻌﻴﻥ ﻋﻠﻰ ﺸﻲﺀ ﻤﻌﻴﻥ‪ ،‬ﻓﺼﺎﺤﺒﻪ ﻴﺴﺘﻁﻴﻊ ﺃﻥ ﻴﺒﺎﺸﺭﻩ ﺩﻭﻥ ﻭﺴﺎﻁﺔ ﺃﺤﺩ‪ .‬ﻭﻋﺭﻓـﻭﺍ‬ ‫ﺍﻟﺤﻕ ﺍﻟﺸﺨﺼﻲ ﺒﺄﻨﻪ‪ :‬ﺭﺍﺒﻁﺔ ﻤﺎ ﺒﻴﻥ ﺸﺨﺼﻴﻥ‪ ،‬ﺩﺍﺌﻥ ﻭﻤﺩﻴﻥ‪ ،‬ﻴﺨﻭل ﺍﻟﺩﺍﺌﻥ ﺒﻤﻘﺘﻀﺎﻫﺎ ﻤﻁﺎﻟﺒﺔ ﺍﻟﻤﺩﻴﻥ‬ ‫ﺒﺈﻋﻁﺎﺀ ﺸﻲﺀ‪ ،‬ﺃﻭ ﺍﻟﻘﻴﺎﻡ ﺒﻌﻤل‪ ،‬ﺃﻭ ﺍﻻﻤﺘﻨﺎﻉ ﻋﻥ ﻋﻤل‪ ،‬ﻓﺼﺎﺤﺒﻪ ﻻ ﻴﺴﺘﻁﻴﻊ ﺃﻥ ﻴﺒﺎﺸﺭﻩ ﺇﻻ ﺒﻭﺍﺴـﻁﺔ‬ ‫ﺍﻟﻤﺩﻴﻥ‪ .‬ﻭﻗﺩ ﻗﺴﻤﻭﺍ ﺍﻟﺤﻘﻭﻕ ﺍﻟﻌﻴﻨﻴﺔ ﺇﻟﻰ ‪ :‬ﺤﻘﻭﻕ ﺃﺼﻠﻴﺔ‪ ،‬ﻭﺤﻘﻭﻕ ﺘﺒﻌﻴﺔ‪ .‬ﻭﻋﺭﻓﻭﺍ ﺍﻟﺤﻘـﻭﻕ ﺍﻟﻌﻴﻨﻴـﺔ‬ ‫ﺍﻷﺼﻠﻴﺔ ﺒﺄﻨﻬﺎ‪ :‬ﺍﻟﺤﻘﻭﻕ ﺍﻟﺘﻲ ﺘﻘﻭﻡ ﺒﺫﺍﺘﻬﺎ ﻤﺴﺘﻘﻠﺔ‪ ،‬ﻻ ﺘﺘﺒﻊ ﺤﻘﹰﺎ ﺁﺨﺭ‪ .‬ﻭﻋﺭﻓﻭﺍ ﺍﻟﺤﻘﻭﻕ ﺍﻟﻌﻴﻨﻴﺔ ﺍﻟﺘﺒﻌﻴـﺔ‬ ‫ﺒﺄﻨﻬﺎ‪ :‬ﺍﻟﺤﻘﻭﻕ ﺍﻟﺘﻲ ﻻ ﺘﻭﺠﺩ ﻤﺴﺘﻘﻠﺔ‪ ،‬ﺇﻨﻤﺎ ﺘﺘﺒﻊ ﺤﻘﹰﺎ ﺸﺨﺼﻴﹰﺎ ﻟﻀﻤﺎﻥ ﺍﻟﻭﻓﺎﺀ ﺒﻪ ﻜﺎﻟﺭﻫﻥ‪ .‬ﺃﻤﺎ ﺍﻟﺤـﻕ‬ ‫ﺍﻟﻤﻌﻨﻭﻱ ﻓﻬﻭ‪ :‬ﺴﻠﻁﺔ ﻤﻘﺭﺭﺓ ﻟﺸﺨﺹ ﻋﻠﻰ ﺸﻲﺀ ﻤﻌﻨﻭﻱ‪ ،‬ﺃﻱ ﻋﻠﻰ ﺸـﻲﺀ ﻻ ﻴـﺩﺭﻙ ﺒـﺎﻟﺤﻭﺍﺱ‪،‬‬ ‫ﻜﺎﻷﻓﻜﺎﺭ ﻭﺍﻟﻤﺨﺘﺭﻋﺎﺕ‪ ،‬ﻓﻬﻭ ﺴﻠﻁﺔ ﻋﻠﻰ ﺸﻲﺀ ﻏﻴﺭ ﻤﺎﺩﻱ‪ ،‬ﻫﻭ ﺜﻤﺭﺓ ﻓﻜﺭ ﺼﺎﺤﺏ ﺍﻟﺤﻕ ﺃﻭ ﻨﺸﺎﻁﻪ‪.‬‬ ‫ﺍﻨﻅﺭ‪ :‬ﺍﻟﻭﺴﻴﻁ ﻟﻠﺴﻨﻬﻭﺭﻱ ‪ ،103/1‬ﺩﺍﺭ ﺍﻟﻨﻬﻀﺔ ﺍﻟﻌﺭﺒﻴﺔ‪ :‬ﺍﻟﻤﻠﻜﻴﺔ ﻓﻲ ﺍﻟﻘﻭﺍﻨﻴﻥ ﺍﻟﻌﺭﺒﻴـﺔ‪ ،‬ﺩ‪ .‬ﻋﺒـﺩ‬ ‫ﺍﻟﻤﻨﻌﻡ ﻓﺭﺝ ﺍﻟﺼﺩﺓ ‪ ،10/1‬ﺍﻟﻘﺎﻫﺭﺓ‪ :‬ﻨﻅﺭﻴﺔ ﺍﻟﺤﻕ ﻟﻠﺸﺭﻗﺎﻭﻱ ﺹ ‪ ،38‬ﻨﻅﺭﻴـﺔ ﺍﻟﺤـﻕ‪ ،‬ﺩ‪ .‬ﻤﺤﻤـﺩ‬ ‫ﺴﺎﻤﻲ ﻤﺩﻜﻭﺭ ‪ ،‬ﺹ‪ ، 30‬ﺍﻟﻘﺎﻫﺭﺓ ‪ ، 1953 ،‬ﺍﻟﻤﻠﻜﻴﺔ ﻓﻲ ﺍﻟﺸﺭﻴﻌﺔ ﺍﻹﺴـﻼﻤﻴﺔ‪ ،‬ﺩ‪ .‬ﻋﺒـﺩ ﺍﻟﺴـﻼﻡ‬ ‫ﺍﻟﻌﺒﺎﺩﻱ ‪ ،112/1‬ﻤﻜﺘﺒﺔ ﺍﻷﻗﺼﻰ‪ ،‬ﻋﻤﺎﻥ‪.‬‬ ‫)‪ (2‬ﺘﻘﻭل ﺍﻟﻤﺎﺩﺓ ‪ 86‬ﻤﻥ ﺍﻟﻘﺎﻨﻭﻥ ﺍﻟﻤﺩﻨﻲ ﺍﻟﻤﺼﺭﻱ‪ :‬ﺍﻟﺤﻘﻭﻕ ﺍﻟﺘﻲ ﺘﺭﺩ ﻋﻠﻰ ﺸﻲﺀ ﻏﻴﺭ ﻤﺎﺩﻱ ﺘﻨﻅﻤﻬـﺎ‬ ‫ﻗﻭﺍﻨﻴﻥ ﺨﺎﺼﺔ‪ ،‬ﺍﻟﻭﺴﻴﻁ ﻟﻠﺴﻨﻬﻭﺭﻱ ‪.7/8‬‬ ‫)‪ (3‬ﺍﻟﻭﺴﻴﻁ ‪ ،276/8‬ﻭﻴﻭﺠﺩ ﺃﻴﻀﺎﹰﻤﺎ ﺍﺼﻁﻠﺢ ﻋﻠﻰ ﺘﺴﻤﻴﺘﻪ ﺒﺎﻟﻤﻠﻜﻴﺔ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﻭﻫﻲ ﺤﻕ ﻴﻘـﻊ ﻋﻠـﻰ‬ ‫ﺍﻟﻔﻜﺭ ﺍﻟﻤﺠﺭﺩ ﻗﺒل ﺃﻥ ﻴﺘﺨﺫ ﻟﺒﺎﺴﹰﺎ ﻤﺎﺩﻴﹰﺎ ﻤﻥ ﻜﺘﺎﺏ ﺃﻭ ﺘﺼﻭﻴﺭ ﺃﻭ ﺼﻭﺕ ﺃﻭ ﺤﺭﻜﺔ ﺇﺫ ﻴﺼـﺒﺢ ﺒﻌـﺩ‬ ‫ﺍﺘﺨﺎﺫﻩ ﻫﺫﺍ ﺍﻟﺜﻭﺏ ﻤﻠﻜﻴﺔ ﺃﺩﺒﻴﺔ ﺃﻭ ﻓﻨﻴﺔ ﺃﻭ ﺼﻨﺎﻋﻴﺔ‪ ،‬ﺍﻟﻤﺭﺠﻊ ﺍﻟﺴﺎﺒﻕ ﻨﻔﺴﻪ ‪.276/8‬‬

‫ﻗﻀﺎﻴﺎ ﻤﻌﺎﺼﺭﺓ ﻓﻲ ﺍﻟﺭﻫﻥ ﻤﻥ ﻤﻨﻅﻭﺭ ﺇﺴﻼﻤﻲ‬

‫ﺩ‪ .‬ﻋﺎﺭﻑ ﻋﻠﻲ ﻋﺎﺭﻑ‬

‫ﻨﺒﺫﺓ ﺘﺎﺭﻴﺨﻴﺔ ﻋﻥ ﺤﻘﻭﻕ ﺍﻟﻤﺅﻟﻔﻴﻥ‪:‬‬ ‫ﺤﻴﻨﻤﺎ ﺍﺯﺩﻫﺭﺕ ﺍﻟﻁﺒﺎﻋﺔ ‪ ،‬ﻭﺭﺍﺠﺕ ﺘﺠﺎﺭﺓ ﺍﻟﻜﺘﺏ ‪ ،‬ﻅﻬﺭ ﺍﻻﻋﺘﺭﺍﻑ ﺒـﺎﻟﺤﻘﻭﻕ‬ ‫ﺍﻟﻤﻌﻨﻭﻴﺔ ﻟﻠﻤﺅﻟﻔﻴﻥ ‪ ،‬ﻭﺒﺩﺍﻴﺎﺕ ﺍﻟﺤﻤﺎﻴﺔ ﺍﻟﻘﺎﻨﻭﻨﻴﺔ ﻟﺤﻘﻭﻕ ﺍﻟﻤﺅﻟﻑ ﺘﻤﺕ ﻋﻠﻰ ﻴﺩ ﺍﻟﻤﻠﻜـﺔ‬ ‫"ﺁﻥ" ﻓﻲ ﺇﻨﻜﻠﺘﺭﺍ ﺴﻨﺔ ‪1710‬ﻡ ‪ ،‬ﺜﻡ ﺼﺩﺭﺕ ﺍﻟﻘﻭﺍﻨﻴﻥ ﺒﻌﺩ ﺫﻟﻙ ﺍﻟﺘﺎﺭﻴﺦ ﺘﺒﺎﻋﹰﺎ ﻟﺘﺄﻜﻴﺩ ﻫﺫﻩ‬ ‫ﺍﻟﺤﻤﺎﻴﺔ ﺍﻟﻘﺎﻨﻭﻨﻴﺔ‪ ،‬ﻓﻘﺩ ﺃﺼﺩﺭ ﻤﻠﻙ ﻓﺭﻨﺴﺎ ‪-‬ﻟﻭﻴﺱ ﺍﻟﺴﺎﺩﺱ ﻋﺸﺭ‪ -‬ﻋﺎﻡ ‪1777‬ﻡ ﺴـﺘﺔ‬ ‫ﻤﺭﺍﺴﻴﻡ ﺘﻨﻅﻡ ﺤﻘﻭﻕ ﺍﻟﻤﺅﻟﻔﻴﻥ ﻓﻲ ﻨﺸﺭ ﻤﺼﻨﻔﺎﺘﻬﻡ ﻭﺒﻴﻌﻬﺎ ﻟﻠﺠﻤﻬﻭﺭ‪ ،‬ﻭﻓـﻲ ﺍﻟﻭﻻﻴـﺎﺕ‬ ‫ﺍﻟﻤﺘﺤﺩﺓ ﺍﻷﻤﺭﻴﻜﻴﺔ ﺼﺩﺭ ﺃﻭل ﻗﺎﻨﻭﻥ ﻟﺤﻤﺎﻴﺔ "ﺍﻟﻤﻠﻜﻴﺔ ﺍﻟﺫﻫﻨﻴﺔ" ﻓﻲ ﻭﻻﻴﺔ ﻤﺎﺴﻭﺸﺴـﺘﺱ‬ ‫ﻋﺎﻡ ‪1789‬ﻡ ‪ ،‬ﻭﻓﻲ ﻋﺎﻡ ‪1886‬ﻡ ﺃﺒﺭﻤﺕ ﺍﺘﻔﺎﻗﻴﺔ "ﺒﺭﻥ" ﻟﺤﻤﺎﻴﺔ ﺍﻟﻤﺼـﻨﻔﺎﺕ ﺍﻷﺩﺒﻴـﺔ‬ ‫ﻭﺍﻟﻔﻨﻴﺔ ‪ ،‬ﻭﺍﻟﺘﻲ ﺘﹸﻌﺩ ﻤﺼﺩﺭﹰﺍ ﺃﺴﺎﺴﻴﹰﺎ ﻟﻜل ﺘﺸﺭﻴﻌﺎﺕ ﺤﻤﺎﻴﺔ ﺤﻕ ﺍﻟﻤﺅﻟﻑ ﺍﻟﻼﺤﻘﺔ ﻋﻠﻴﻬﺎ‬ ‫‪ ،‬ﺜﻡ ﻅﻬﺭﺕ ﺍﺘﻔﺎﻗﻴﺔ "ﺠﻨﻴﻑ" ﻟﺤﻕ ﺍﻟﻤﺅﻟﻑ ﻋﺎﻡ ‪1952‬ﻡ‪ ،‬ﺜـﻡ ﺍﺘﻔﺎﻗﻴـﺔ "ﺭﻭﻤـﺎ" ﻋـﺎﻡ‬ ‫‪1961‬ﻡ‪ ،‬ﺜﻡ ﺍﺘﻔﺎﻗﻴﺔ "ﺠﻨﻴﻑ" ﻟﻌﺎﻡ ‪1970‬ﻡ ‪ ،‬ﻭﺍﺘﻔﺎﻗﻴﺔ "ﻤﺩﺭﻴﺩ" ﻟﻌﺎﻡ ‪1979‬ﻡ‪ ،‬ﻭﺍﺘﻔﺎﻗﻴـﺔ‬ ‫"ﻭﺍﺸﻨﻁﻥ" ﻟﻌﺎﻡ ‪1989‬ﻡ ‪ ،‬ﻭﻜﺎﻥ ﺃﻭل ﻗﺎﻨﻭﻥ ﻟﺤﻤﺎﻴﺔ ﺤـﻕ ﺍﻟﻤﺅﻟـﻑ ﻋﺭﻓﺘـﻪ ﺍﻟـﺒﻼﺩ‬ ‫ﺍﻹﺴﻼﻤﻴﺔ ﻫﻭ ﺤﻕ ﺍﻟﺘﺄﻟﻴﻑ ﺍﻟﻌﺜﻤﺎﻨﻲ ﺍﻟﺼﺎﺩﺭ ﺴﻨﺔ ‪ ،1910‬ﻭﻅﻬﺭﺕ ﻤﻨﻅﻤﺎﺕ ﺩﻭﻟﻴـﺔ‬ ‫ﺘﻌﻤل ﻓﻲ ﻤﺠﺎل ﺤﻤﺎﻴﺔ ﺤﻕ ﺍﻟﺘﺄﻟﻴﻑ ﻤﻨﻬﺎ‪ :‬ﺍﻟﻤﻨﻅﻤﺔ ﺍﻟﻌﺎﻟﻤﻴﺔ ﻟﻠﻤﻠﻜﻴﺔ ﺍﻟﻔﻜﺭﻴـﺔ "‪"WIPO‬‬ ‫ﺍﻟﻭﻴﺒﻭ‪ ،‬ﻭﻤﻨﻅﻤﺔ ﺍﻷﻤﻡ ﺍﻟﻤﺘﺤﺩﺓ ﻟﻠﺘﺭﺒﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﺔ ﻭﺍﻟﻌﻠﻭﻡ "ﺍﻟﻴﻭﻨﺴﻜﻭ" ﻭﻴﺸﺘﺭﻙ ﻓﻴﻬﺎ ‪105‬‬ ‫ﻤﻥ ﺍﻟﺩﻭل ‪ ،‬ﻭﺍﻟﻤﻨﻅﻤﺔ ﺍﻟﻌﺭﺒﻴﺔ ﻟﻠﺘﺭﺒﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﺔ ﻭﺍﻟﻌﻠﻭﻡ " ﺍﻷﻟﻜﺴﻭ‪.‬‬

‫)‪(1‬‬

‫‪"ALECSO‬‬

‫ﻭﻓﻲ ﺨﺼﻭﺹ ﻤﺩﺓ ﺍﻟﺤﻤﺎﻴﺔ ﺍﻟﻘﺎﻨﻭﻨﻴﺔ ﻟﺤﻕ ﺍﻟﻤﺅﻟﻑ ‪ ،‬ﻭﻀﻊ ﺍﺘﻔﺎﻕ ﺍﻟﻴﻭﻨﺴﻜﻭ ﻋﺎﻡ‬ ‫‪1952‬ﻡ ﻤﺒﺩﺃ ﻫﻭ ﺃﻨﻪ ﻻ ﻴﺠﻭﺯ ﺃﻥ ﺘﻘل ﻤﺩﺓ ﺍﻟﺤﻤﺎﻴﺔ ﻋﻥ ﻁﻭل ﺤﻴﺎﺓ ﺍﻟﻤﺅﻟﻑ ‪ ،‬ﻭﺨﻤﺴﺔ‬ ‫ﻭﻋﺸﺭﻴﻥ ﺴﻨﺔ ﺒﻌﺩ ﻤﻭﺘﻪ‪ ،‬ﺃﻤﺎ ﺒﺎﻟﻨﺴﺒﺔ ﺇﻟﻰ ﺍﻟﺘﺭﺠﻤﺔ ﻓﻘﺩ ﻨﺹ ﺍﻻﺘﻔـﺎﻕ ﻋﻠـﻰ ﺃﻨـﻪ ﺇﺫﺍ‬ ‫)‪ (1‬ﺒﺤﺙ‪ :‬ﻤﻀﻤﻭﻥ ﺤﻕ ﺍﻟﻤﺅﻟﻑ‪ ،‬ﺩ‪ .‬ﻤﺤﻤﺩ ﺤﺴﺎﻡ ﻤﺤﻤﻭﺩ ﻟﻁﻔﻲ ‪ ،361/1‬ﻨﺩﻭﺓ ﺤﻘـﻭﻕ ﺍﻟﻤﺅﻟـﻑ‪،‬‬ ‫ﻤﺩﺨل ﺇﺴﻼﻤﻲ ‪ ،28/1‬ﺍﻟﻤﻨﻌﻘﺩ ﺒﺎﻟﻘﺎﻫﺭﺓ ﻓﻲ ﻴﻭﻨﻴﻭ ‪1996‬ﻡ‪ ،‬ﺍﻟﻤﺭﺠﻊ ﺍﻟﻌﻠﻤﻲ ﻓـﻲ ﺍﻟﻤﻠﻜﻴـﺔ ﺍﻷﺩﺒﻴـﺔ‬ ‫ﻭﺍﻟﻔﻨﻴﺔ‪ ،‬ﺹ‪ ،2‬ﺍﻟﻘﺎﻫﺭﺓ ‪1992‬ﻡ‪.‬‬

‫ﺘﻔﻜﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪2001 ،(2‬ﻡ ‪1422/‬ﻫـ‬

‫ﺍﻟﻭﺍﻗﻊ ﺍﻹﺴﻼﻤﻲ‬

‫ﻤﻀﻰ ﺴﺒﻊ ﺴﻨﻭﺍﺕ ﻋﻠﻰ ﺘﺎﺭﻴﺦ ﺃﻭل ﻨﺸﺭ ﻟﻠﻤﺼﻨﻑ ﺩﻭﻥ ﺃﻥ ﻴﻘﻭﻡ ﺍﻟﻤﺅﻟﻑ ﺒﺘﺭﺠﻤﺘـﻪ‬ ‫ﺇﻟﻰ ﺍﻟﻠﻐﺔ ﺍﻟﻘﻭﻤﻴﺔ ﻹﺤﺩﻯ ﺩﻭل ﺍﻻﺘﻔﺎﻕ ‪ ،‬ﺠﺎﺯ ﻷﻱ ﺸﺨﺹ ﻤﻥ ﺭﻋﺎﻴﺎ ﺘﻠﻙ ﺍﻟﺩﻭﻟـﺔ ﺃﻥ‬ ‫ﻴﻘﻭﻡ ﺒﺘﻠﻙ ﺍﻟﺘﺭﺠﻤﺔ ﺒﻌﺩ ﺍﺘﺒﺎﻉ ﺇﺠﺭﺍﺀﺍﺕ ﻤﻌﻴﻨﺔ ‪ ،‬ﻤﻊ ﺘﻌﻭﻴﺽ ﺍﻟﻤﺅﻟﻑ ﺘﻌﻭﻴﻀﹰﺎ ﻋﺎﺩﻻﹰ‪،‬‬ ‫ﻭﻓﻲ ﻤﺼﺭ ﺼﺩﺭ ﻗﺎﻨﻭﻥ ﺤﻤﺎﻴﺔ ﺤﻕ ﺍﻟﻤﺅﻟﻑ ﺭﻗﻡ ‪ 354‬ﻟﺴﻨﺔ ‪1954‬ﻡ ﻭﻫﻭ ﻴﺠﻌل ﻤﺩﺓ‬ ‫ﺍﻟﺤﻤﺎﻴﺔ ﺨﻤﺴﻴﻥ ﺴﻨﺔ ﻤﻥ ﻭﻗﺕ ﻭﻓﺎﺓ ﺍﻟﻤﺅﻟﻑ ‪ ،‬ﻭﺠﻌل ﺃﻴﻀﹰﺎ ﻤﺩﺓ ﺤﻔـﻅ ﺍﻟﺤـﻕ ﻓـﻲ‬ ‫ﺍﻟﺘﺭﺠﻤﺔ ﺨﻤﺱ ﺴﻨﻭﺍﺕ ﻓﻘﻁ ﻤﻥ ﺃﻭل ﻨﺸﺭ ﻟﻠﻤﺼﻨﻑ)‪.(1‬‬ ‫ﻥ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻘﺩﺍﻤﻰ ﻟﻡ ﻴﺘﻨﺎﻭﻟﻭﺍ ﻤﺴﺄﻟﺔ ﺤﻘـﻭﻕ ﺍﻟﻤـﺅﻟﻔﻴﻥ‬ ‫ﻭﻓﻲ ﺍﻟﻔﻘﻪ ﺍﻹﺴﻼﻤﻲ ﻓﺈ ّ‬ ‫ﺒﺼﻭﺭﺓ ﻤﻌﻤﻘﺔ ﻤﻥ ﻨﺎﺤﻴﺔ ﻤﺎ ﻟﻠﻤﺅﻟﻑ ﻤﻥ ﺇﻨﺘﺎﺠﻪ ﺍﻟﻔﻜﺭﻱ ﻤﻥ ﺤﻘﻭﻕ‪ ،‬ﻭﻟﻡ ﻴﻜﻥ ﻤﻭﻀﻊ‬ ‫ﺍﻫﺘﻤﺎﻤﻬﻡ‪ ،‬ﻭﺍﻟﺴﺒﺏ ﻓﻲ ﺫﻟﻙ ﺃﻥ ﻫﺫﻩ ﺍﻟﻤﺴﺄﻟﺔ ﻟﻡ ﻴﻜﻥ ﻟﻬﺎ ﻭﺠﻭﺩ ﻓﻲ ﺍﻟﻌﻬﻭﺩ ﺍﻟﻘﺩﻴﻤﺔ ﻋﻠﻰ‬ ‫ﺍﻟﻨﺤﻭ ﺍﻟﺫﻱ ﻨﺭﺍﻩ ﺍﻟﻴﻭﻡ ﻓﻲ ﺍﻻﺒﺘﻜﺎﺭﺍﺕ ﻓﻲ ﺸﺘﻰ ﻤﺠﺎﻻﺕ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻔﻨﻭﻥ ﻓﻲ ﺍﻟﺠﺎﻤﻌﺎﺕ‬ ‫ﻭﺍﻟﻤﺭﺍﻜﺯ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻟﺒﺤﺜﻴﺔ ﻓﻲ ﺍﻟﻌﺎﻟﻡ ﻤﻤﺎ ﺃﺩﻯ ﺇﻟﻰ ﺍﻻﺭﺘﻘﺎﺀ ﺒﺎﻟﺤﻀﺎﺭﺓ ﻤﺎﺩﻴﹰﺎ ﻭﻤﻌﻨﻭﻴﹰﺎ‪.‬‬ ‫ﻟﻘﺩ ﻅﻬﺭﺕ ﺍﻟﺤﻘﻭﻕ ﺍﻟﻤﻌﻨﻭﻴﺔ‪ ،‬ﻨﺘﻴﺠﺔ ﻟﺘﻁﻭﺭ ﻤﺨﺘﻠﻑ ﻤﻨﺎﺤﻲ ﺍﻟﺤﻴﺎﺓ ‪ ،‬ﻭﺃﻗﺭﺘﻬـﺎ‬ ‫ﺍﻟﻘﻭﺍﻨﻴﻥ ﻓﻲ ﺸﺘﻰ ﺒﻼﺩ ﺍﻟﻌﺎﻟﻡ ‪ ،‬ﻭﻴﺒﺩﻭ ﺃﻥ ﻫﺫﻩ ﺍﻟﺤﻘﻭﻕ ﻟﻡ ﺘﻘﻡ ﻓﻲ ﺍﻟﻤﺠﺘﻤﻊ ﺍﻹﺴـﻼﻤﻲ‬ ‫ﻋﻠﻰ ﻤﺭ ﺍﻟﺘﺎﺭﻴﺦ ﺭﻏﻡ ﻨﺸﺎﻁ ﺤﺭﻜﺔ ﺍﻟﺘﺄﻟﻴﻑ ﻭﺍﻟﻨﺸﺭ‪ ،‬ﺫﻟﻙ ﺃﻥ ﺍﻹﺴﻼﻡ ﻴﺩﻋﻭ ﺇﻟﻰ ﻜل ﻤﺎ‬ ‫ﻓﻴﻪ ﻨﻔﻊ ﻟﻸﻤﺔ ‪ ،‬ﻭﺃﻥ ﺍﻟﻌﻠﻡ ﺍﻟﺸﺭﻋﻲ ﺨﺎﺼﺔ ﻻ ﻴﺤل ﻜﺘﻤﻪ‪ ،‬ﻓﺎﻟﺘـﺄﻟﻴﻑ ﻜـﺎﻥ ﺸـﻌﻭﺭﹰﺍ‬ ‫ﺒﺎﻟﻭﺍﺠﺏ ‪ ،‬ﻭﺭﻏﺒﺔ ﻓﻲ ﺍﻟﺜﻭﺍﺏ ﻭﺍﻷﺠﺭ‪ ،‬ﻭﻜﺎﻥ ﺍﻟﻤﺅﻟﻑ ﻴﺤﺭﺹ ﻋﻠـﻰ ﻨﺸـﺭﻩ ﺒﻜﺎﻓـﺔ‬ ‫ﺍﻟﻁﺭﻕ‪ ،‬ﻷﻥ ﻓﻲ ﺫﻟﻙ ﻤﻥ ﺍﻷﺠﺭ ﻭﺍﻟﺜﻭﺍﺏ ﻭﺍﻟﻜﺭﺍﻤﺔ )‪.(2‬‬ ‫ﻟﻘﺩ ﻜﺎﻥ ﻫﺩﻑ ﺍﻟﻘﺩﺍﻤﻰ ﺍﻟﺘﺭﻭﻴﺞ ﻟﻠﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ‪ ،‬ﻭﺘﺤﺭﻴﺭﻩ ﻤﻥ ﻜﺎﻓـﺔ ﺍﻟﻘﻴـﻭﺩ‬ ‫ﻟﻜﻲ ﻴﺼل ﺇﻟﻰ ﺃﻜﺒﺭ ﻗﺩﺭ ﻤﻤﻜﻥ ﻤﻥ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻋﻠﻴﻪ ﻟﻡ ﺘﺒﺭﺯ ﻓﻜﺭﺓ ﺍﺴﺘﺤﻘﺎﻕ ﺍﻟﺸـﺨﺹ‬ ‫)‪ (1‬ﺍﻟﻭﺴﻴﻁ ﻟﻠﺴﻨﻬﻭﺭﻱ ‪ ،448/8‬ﻓﻘﺭﺓ ‪ ،269‬ﻓﻘﻪ ﺍﻟﻤﻌﺎﻤﻼﺕ‪ ،‬ﺩ‪ .‬ﻤﺤﻤﺩ ﻋﻠﻲ ﻋﺜﻤﺎﻥ ﺍﻟﻔﻘﻲ‪ ،‬ﺹ‪،106‬‬ ‫ﺩﺍﺭ ﺍﻟﻤﺭﻴﺦ‪.‬‬ ‫)‪ (2‬ﺍﻟﻤﻠﻜﻴﺔ ﻓﻲ ﺍﻟﺸﺭﻴﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ‪ ،‬ﺩ‪ .‬ﻋﺒﺩ ﺍﻟﺴﻼﻡ ﺍﻟﻌﺒﺎﺩﻱ ‪ ،199/1‬ﻤﻜﺘﺒﺔ ﺍﻷﻗﺼﻰ‪ ،‬ﻋﻤﺎﻥ‪.‬‬

‫ﻗﻀﺎﻴﺎ ﻤﻌﺎﺼﺭﺓ ﻓﻲ ﺍﻟﺭﻫﻥ ﻤﻥ ﻤﻨﻅﻭﺭ ﺇﺴﻼﻤﻲ‬

‫ﺩ‪ .‬ﻋﺎﺭﻑ ﻋﻠﻲ ﻋﺎﺭﻑ‬

‫ﻟﻤﺎ ﻴﻨﺘﺠﻪ ﻤﻥ ﺃﺸﻴﺎﺀ ﻓﻜﺭﻴﺔ ﻏﻴﺭ ﻤﺎﺩﻴﺔ‪ ،‬ﻭﺇﻥ ﻜﺎﻨﻭﺍ ﺤﺭﻴﺼﻴﻥ ﻋﻠﻰ ﻨﺴﺒﺔ ﺍﻵﺭﺍﺀ ﺇﻟـﻰ‬ ‫ﺃﺼﺤﺎﺒﻬﺎ‪ .‬ﻭﻤﻊ ﺫﻟﻙ ﻓﻘﺩ ﻜﺎﻨﺕ ﺍﻟﺠﻬﻭﺩ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻟﻔﻨﻴﺔ ﻟﺤﻘﻭﻕ ﺍﻟﻤﺅﻟﻔﻴﻥ ﺘﻘﻴّﻡ ﻤﺎﺩﻴﹰﺎ ﻤـﻥ‬ ‫ﺨﻼل ﺠﻭﺍﺌﺯ ﻭﻤﻜﺎﻓﺂﺕ ﺍﻟﺨﻠﻔﺎﺀ ﻭﺍﻟﻭﻻﺓ ﻟﺒﻌﺽ ﺍﻟﻤﺅﻟﻔﻴﻥ ﺍﻟﻤﺘﻤﻴـﺯﻴﻥ‪ .‬ﻤﺜـل ﺍﻟﺠـﻭﺍﺌﺯ‬ ‫ﺍﻟﺴﻨﻴﺔ ﻭﺍﻟﺨﻠﻊ ﺍﻟﺘﻲ ﻨﺎﻟﻬﺎ ﻋﻠﻤﺎﺀ ﻜﺒﺎﺭ ﻋﻠﻰ ﻤﺅﻟﻔﺎﺘﻬﻡ ﻤﺜل‪ :‬ﻜﺘﺎﺏ ﻨﻬﺞ ﺍﻟﺒﻼﻏﺔ ﻻﺒﻥ ﺃﺒﻲ‬ ‫ﺍﻟﺤﺩﻴﺩ ‪ ،‬ﻭﺍﻟﺨﺭﺍﺝ ﻷﺒﻲ ﻴﻭﺴﻑ ‪ ،‬ﻭﻓﻀﺎﺌﺢ ﺍﻟﺒﺎﻁﻨﻴﺔ ﻟﻠﻐﺯﺍﻟﻲ ‪ ،‬ﻭﻜﺘـﺎﺏ‪ :‬ﻤـﺎ ﻴﺠـﺏ‬ ‫ﺍﻋﺘﻘﺎﺩﻩ ﻭﻻ ﻴﺠﻭﺯ ﺍﻟﺠﻬل ﺒﻪ ﻟﻠﺒﺎﻗﻼﻨﻲ ‪ ،‬ﻭﻏﻴﺭﻫﻡ‪.‬‬ ‫ﻭﻟﻡ ﻴﻜﻥ ﻓﻲ ﺫﻟﻙ ﺍﻟﺯﻤﻥ ﺤﻕ ﻨﺸﺭ ﻭﻁﺒﻊ ‪ ،‬ﻷﻨﻪ ﻟﻡ ﻴﻜﻥ ﻫﻨﺎﻙ ﻨﺸﺭ ﻭﻻ ﻁﺒـﻊ‬ ‫ﻟﻠﻜﺘﺎﺏ ﻜﻤﺎ ﻫﻭ ﺴﺎﺌﺩ ﺍﻟﻴﻭﻡ ﻓﻲ ﺩﻭﺭ ﺍﻟﻨﺸﺭ‪ ،‬ﺇﺫ ﺘﻘﺫﻑ ﺍﻟﻤﻁﺎﺒﻊ ﻓﻲ ﺴﺎﻋﺎﺕ ﺁﻻﻑ ﺍﻟﻨﺴﺦ‬ ‫ﻟﺘﻜﻭﻴﻥ ﺜﺭﻭﺓ ﻁﺎﺌﻠﺔ ﻭﻻ ﻴﻜﻠﻑ ﺴﻭﻯ ﺜﻤﻥ ﺍﻟﻭﺭﻕ ﻭﺍﻟﺤﺒﺭ ﻭﺍﻟﺘﺠﻠﻴﺩ ﻭﺍﻟﻤـﻭﺍﺩ ﺍﻷﻭﻟﻴـﺔ‪.‬‬ ‫ﺒﺨﻼﻑ ﻤﺎ ﻜﺎﻥ ﺍﻷﻤﺭ ﻗﺒل ﺍﺨﺘﺭﺍﻉ ﺍﻟﻤﻁﺒﻌﺔ‪ ،‬ﺇﺫ ﻜﺎﻥ ﺍﻟﻨﺎﺴﺦ ﻴﻨﻔﻕ ﻤﻥ ﻭﻗﺘﻪ ﻭﺠﻬـﺩﻩ ‪،‬‬ ‫ﻭﻋﺭﻗﻪ ﺍﻟﻜﺜﻴﺭ ‪ ،‬ﻭﺒﻌﺩ ﺼﺒﺭ ﻭﻤﺸﻘﺔ ﺘﺨﺭﺝ ﻨﺴﺨﺔ ﻭﺍﺤﺩﺓ ﻓﻘﻁ ﺇﻟﻰ ﺍﻟﻭﺠـﻭﺩ‪ .‬ﻓﻴﺒﻴﻌﻬـﺎ‬ ‫ﻭﻴﻜﺘﺴﺏ ﻤﻨﻬﺎ ‪ ،‬ﻭﻟﻡ ﻴﻜﻥ ﻤﺅﻟﻑ ﺍﻟﻜﺘﺎﺏ ﻴﻤﻨﻊ ﺍﻟﻨﺴﺎﺥ ﻤﻥ ﻨﺴﺦ ﻜﺘﺎﺒﻪ ‪ ،‬ﺃﻭ ﻴﻁﻠﺏ ﻤﻨﻬﻡ‬ ‫ﺜﻤﻨﹰﺎ ﻭﻤﻜﺎﻓﺄﺓ ﻷﻨﻬﻡ ﻨﺴﺨﻭﺍ ﻤﺅﻟﻔﻪ ‪ ،‬ﻷﻨﻪ ﻟﻡ ﻴﻜﻥ ﺁﻨﺫﺍﻙ ﺤﻘﻭﻕ ﻟﻠﻤﺅﻟﻑ ﻋﻠـﻰ ﺍﻟﻨﺎﺴـﺦ‬ ‫ﻟﻨﺸﺭ ﻜﺘﺎﺒﻪ‪.‬‬ ‫ﻭﺍﻟﺸﺭﻴﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻻ ﺘﺘﻌﺎﺭﺽ ﻤﻊ ﻤﺎ ﺃﻗﺭﻩ ﺍﻟﻘﺎﻨﻭﻥ ﻓﻲ ﻫﺫﺍ ﺍﻟﻤﺠﺎل ‪ ،‬ﺒل‬ ‫ﺘﺅﻴﺩﻩ ﻭﺘﺩﻋﻤﻪ ﺒﻬﺩﻑ ﺘﺤﻘﻴﻕ ﺍﻟﺨﻴﺭ ﻟﻠﺒﺸﺭ ﺠﻤﻴﻌﹰﺎ ﻭﺤﻤﺎﻴﺔ ﻨﺘﺎﺠﺎﺘﻬﻡ ﺍﻟﻔﻜﺭﻴﺔ ﻟﺘﺩﻓﻊ ﺒﻌﺠﻠﺔ‬ ‫ﺍﻟﻌﻠﻡ ﻭﺍﻟﻤﻌﺭﻓﺔ ﺨﻁﻭﺍﺕ ﺃﻭﺴﻊ ﻨﺤﻭ ﺍﻷﻤﺎﻡ‪.‬‬ ‫ﻁﺒﻴﻌﺔ ﺍﻟﺤﻘﻭﻕ ﺍﻟﻤﻌﻨﻭﻴﺔ‪:‬‬ ‫ﺍﺸﺘﺩ ﺍﻟﺠﺩل ﻓﻲ ﺍﻟﻔﻘﻪ ﺍﻟﻭﻀﻌﻲ ﺤﻭل ﺘﻜﻴﻴﻑ ﻁﺒﻴﻌﺔ ﺍﻟﺤﻘﻭﻕ ﺍﻟﻤﻌﻨﻭﻴﺔ ﺍﻟﺘﻲ ﺘﺭﺩ‬ ‫ﻋﻠﻰ ﺍﻷﺸﻴﺎﺀ ﻏﻴﺭ ﺍﻟﻤﺎﺩﻴﺔ‪ ،‬ﻓﺫﻫﺏ ﻓﺭﻴﻕ ﻤﻨﻬﻡ ﺇﻟﻰ ﺃﻥ ﺤﻕ ﺍﻟﻤﺅﻟﻑ ﻫـﻭ ﻤـﻥ ﺃﻗـﺩﺱ‬ ‫ﺤﻘﻭﻕ ﺍﻟﻤﻠﻜﻴﺔ‪،‬ﻭﻤﻠﻜﻴﺔ ﺍﻹﻨﺴﺎﻥ ﻟﻨﺘﺎﺝ ﺫﻫﻨﻪ ﻭﺘﻔﻜﻴﺭﻩ ﻭﻟﻤﺒﺘﻜﺭﺍﺘﻪ ﺍﻟﻌﻘﻠﻴﺔ ﻫﻲ ﺃﻭﻟﻰ ﻜﺜﻴﺭﹰﺍ‬ ‫ﺒﺎﻟﺤﻤﺎﻴﺔ ﻤﻥ ﺍﻟﻤﻠﻜﻴﺔ ﺍﻟﻤﺎﺩﻴﺔ‪ ،‬ﺍﻟﺘﻲ ﻗﺩ ﻴﺴﺘﺤﻭﺫ ﺍﻹﻨﺴﺎﻥ ﻋﻠﻴﻬﺎ ﻭﻗﺩ ﻻ ﺘﻜﻭﻥ ﻤﻥ ﺼـﻨﻊ‬

‫ﺘﻔﻜﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪2001 ،(2‬ﻡ ‪1422/‬ﻫـ‬

‫ﺍﻟﻭﺍﻗﻊ ﺍﻹﺴﻼﻤﻲ‬

‫ﻴﺩﻩ ﻭﻻ ﻤﻥ ﻨﺘﺎﺝ ﻋﻘﻠﻪ‪(1).‬ﻭﺫﻫﺏ ﻓﺭﻴﻕ ﺁﺨﺭ ﺇﻟﻰ ﺃﻥ ﺤﻕ ﺍﻟﻤﺅﻟﻑ ﻟﻴﺱ ﺤﻕ ﻤﻠﻜﻴﺔ‪ ،‬ﻷﻨﻪ‬ ‫ﺸﻲﺀ ﻏﻴﺭ ﻤﺎﺩﻱ ‪ ،‬ﻭﻫﻨﺎﻙ ﻤﺩﻯ ﻭﺍﺴﻊ ﻴﻔﺼل ﻤﺎ ﺒﻴﻥ ﻋﺎﻟﻡ ﺍﻟﻔﻜﺭ ﻭﻋﺎﻟﻡ ﺍﻟﻤﺎﺩﺓ‪ ،‬ﻓﺎﻟﻤﺎﺩﺓ‬ ‫ﺘﺅﺘﻲ ﺜﻤﺎﺭﻫﺎ ﺒﺎﻻﺴﺘﺤﻭﺍﺫ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺍﻻﺴﺘﺌﺜﺎﺭ ﺒﻬﺎ ‪ ،‬ﺃﻤﺎ ﺍﻟﻔﻜﺭ ﻓﻌﻠﻰ ﺍﻟﻨﻘﻴﺽ ﻤﻥ ﺫﻟﻙ ‪،‬‬ ‫ﻴﺅﺘﻲ ﺜﻤﺎﺭﻩ ﺒﺎﻻﻨﺘﺸﺎﺭ ﻻ ﺒﺎﻻﺴﺘﺌﺜﺎﺭ‪ ،‬ﻭﺒﺎﻻﻨﺘﻘﺎل ﻤﻥ ﺸﺨﺹ ﺇﻟﻰ ﺁﺨﺭ ﺒﺤﻴﺙ ﻴﻤﺘﺩ ﺇﻟﻰ‬ ‫ﺃﻜﺒﺭ ﻤﺠﻤﻭﻉ ﻤﻤﻜﻥ ﻤﻥ ﺍﻟﻨﺎﺱ ‪ ،‬ﻭﺍﻟﺫﻱ ﻴﺒﺩﻭ‪ :‬ﺃﻨﻪ ﻻ ﺃﺤﺩ ﻴﻨﻜﺭ ﻋﻠﻰ ﺍﻟﻤﺅﻟـﻑ ﺤﻘـﻪ‬ ‫ﺍﻟﻤﺎﻟﻲ ﻋﻠﻰ ﻋﻤﻠﻪ ﻓﻲ ﺍﺴﺘﺜﻤﺎﺭ ﻓﻜﺭﻩ ﻤﺎ ﺩﺍﻡ ﺤﻴﹰﺎ ﻭﻟﻤﺩﺓ ﻤﻌﻘﻭﻟﺔ ﺒﻌﺩ ﻭﻓﺎﺘﻪ ﻴﻜـﻭﻥ ﻤـﻥ‬ ‫ﻨﺼﻴﺏ ﺍﻟﻭﺭﺜﺔ‪ .‬ﻭﻴﺭﻯ ﻫﺫﺍ ﺍﻟﻔﺭﻴﻕ ﺃﻥ ﻫﺫﺍ ﺍﻟﺤﻕ ﻟﻴﺱ ﺤﻕ ﻤﻠﻜﻴـﺔ‪ ،‬ﻭﻟﻜﻨـﻪ ﺍﺤﺘﻜـﺎﺭ‬ ‫ﻟﻼﺴﺘﻐﻼل ﻓﻲ ﺍﻟﺠﺎﻨﺏ ﺍﻟﻤﺎﻟﻲ ‪ ،‬ﻭﺤﻕ ﻤﻥ ﺤﻘﻭﻕ ﺍﻟﺸﺨﺼﻴﺔ ﻓﻲ ﺍﻟﺠﺎﻨﺏ ﺍﻷﺩﺒﻲ)‪.(1‬‬ ‫ﻥ ﺤﻕ ﺍﻟﻤﺅﻟﻑ ﺤﻕ ﻤﺼﻭﻥ ﻋﻠـﻰ ﺃﺴـﺎﺱ ﻗﺎﻋـﺩﺓ‬ ‫ﻭﻤﻥ ﺍﻟﻨﺎﺤﻴﺔ ﺍﻟﺸﺭﻋﻴﺔ‪ :‬ﻓﺈ ّ‬ ‫ﺍﻻﺴﺘﺼﻼﺡ ‪ ،‬ﺃﻭ ﺍﻟﻤﺼﻠﺤﺔ ﺍﻟﻤﺭﺴﻠﺔ‪.‬‬

‫)‪(2‬‬

‫ﻭﻴﺒﻘﻰ ﻫﺫﺍ ﺍﻟﺤﻕ ﺨﺎﻟﺼﹰﺎ ﻟﻤﺅﻟﻔﻪ ‪ ،‬ﺜﻡ ﻟﻭﺭﺜﺘـﻪ‬

‫ﻤﻥ ﺒﻌﺩﻩ ﻭﻗﺩ ﺍﺴﺘﻨﺩ ﺍﻟﻤﻌﺎﺼﺭﻭﻥ ﻓﻲ ﺫﻟﻙ ﻋﻠﻰ ﺤﺩﻴﺙ ﺍﻟﺭﺴﻭل) ‪ (‬ﻤﻥ ﺘﺭﻙ ﻤﺎﻻﹰ‪ ،‬ﺃﻭ‬ ‫ﺤﻘﹰﺎ ﻓﻠﻭﺭﺜﺘﻪ")‪ ،(3‬ﻭﻫﺫﺍ ﺍﻟﺤﻕ ﻤﺒﻨﻲ ﻋﻠﻰ ﺍﻟﻤﺼﻠﺤﺔ ﺍﻟﻤﺭﺴﻠﺔ ﺍﻟﻤﺘﻌﻠﻘﺔ ﺒﺎﻟﺤﻘﻭﻕ ﺍﻟﺨﺎﺼﺔ‬ ‫)‪ (1‬ﺍﻟﻨﻅﺭﻴﺔ ﺍﻟﻌﺎﻤﺔ ﻟﻠﺤﻕ‪ ،‬ﺇﺴﻤﺎﻋﻴل ﻏﺎﻨﻡ ﺹ ‪ ،73‬ﺍﻟﻤﺩﺨل ﻟﻠﻌﻠﻭﻡ ﺍﻟﻘﺎﻨﻭﻨﻴﺔ‪ ،‬ﻤﻨﺼﻭﺭ ﻤﺼﻁﻔﻰ‬ ‫ﻤﻨﺼﻭﺭ‪ ،‬ﺹ ‪ ،10‬ﺤﻕ ﺍﻟﻤﻠﻜﻴﺔ‪ ،‬ﻋﺒﺩ ﺍﻟﻤﻨﻌﻡ ﻓﺭﺝ ﺍﻟﺼﺩﺓ‪ ،‬ﻓﻘﺭﺓ ‪ ،193‬ﺍﻟﻭﺴﻴﻁ ﺍﻟﺴﻨﻬﻭﺭﻱ ‪.281/8‬‬ ‫)‪ (1‬ﺃﺼﻭل ﺍﻟﻘﺎﻨﻭﻥ‪ ،‬ﺤﺴﻥ ﻜﻴﺭﺓ ‪ ،‬ﻓﻘﺭﺓ ‪ ،256‬ﺍﻟﻭﺴﻴﻁ ‪.281/8‬‬ ‫)‪ (2‬ﻭﻫﻲ ﺍﻷﻭﺼﺎﻑ ﺍﻟﺘﻲ ﺘﻼﺌﻡ ﺘﺼﺭﻓﺎﺕ ﺍﻟﺸﺭﻉ ﻭﻤﻘﺎﺼﺩﻩ‪ ،‬ﻭﻟﻜﻥ ﻟﻡ ﻴﺸﻬﺩ ﻟﻬﺎ ﺩﻟﻴل ﻤﻌﻴﻥ ﻓﻲ ﺍﻟﺸﺭﻉ‬ ‫ﺒﺎﻻﻋﺘﺒﺎﺭ‪ ،‬ﺃﻭ ﺍﻹﻟﻐﺎﺀ‪ ،‬ﻭﻴﺤﺼل ﻤﻥ ﺭﺒﻁ ﺍﻟﺤﻜﻡ ﺒﻬﺎ‪ ،‬ﺠﻠﺏ ﻤﺼﻠﺤﺔ‪ ،‬ﺃﻭ ﺩﻓﻊ ﻤﻔﺴﺩﺓ ﻋﻥ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﻜل‬ ‫ﻋﻤل ﻓﻴﻪ ﻤﺼﻠﺤﺔ ﻏﺎﻟﺒﺔ‪ ،‬ﺃﻭ ﺩﻓﻊ ﻀﺭﺭ ﺃﻭ ﻤﻔﺴﺩﺓ ﻴﻜﻭﻥ ﻤﻁﻠﻭﺒﺎ ﺸﺭﻋﹰﺎ ‪ ،‬ﺍﻨﻅﺭ‪ :‬ﺒﺤﺙ ﺤﻕ ﺍﻟﺘـﺄﻟﻴﻑ‬ ‫ﻼ ﻋﻥ ﺤﻕ ﺍﻻﺒﺘﻜﺎﺭ ﻟﻠﺩﻜﺘﻭﺭ ﻓﺘﺤﻲ ﺍﻟـﺩﺭﻴﻨﻲ ﺹ‪ ،199‬ﻤﺅﺴﺴـﺔ‬ ‫ﻭﺍﻟﺘﻭﺯﻴﻊ ﺩ‪ .‬ﻭﻫﺒﺔ ﺍﻟﺯﺤﻴﻠﻲ ‪ ،‬ﻨﻘ ﹰ‬ ‫ﺍﻟﺭﺴﺎﻟﺔ‪ ،‬ﻁﺒﻌﺔ ‪.1984‬‬ ‫)‪ (3‬ﻫﺫﺍ ﺍﻟﺤﺩﻴﺙ ﻟﻡ ﻴﺭﺩ ﺒﻬﺫﺍ ﺍﻟﻠﻔﻅ ﻓﻲ ﺃﻱ ﻜﺘﺎﺏ ﻤﻥ ﻜﺘﺏ ﺍﻟﺤﺩﻴﺙ‪ ،‬ﻭﺇﻨﻤﺎ ﻭﺭﺩ ﻓﻲ ﻜﺘﺏ ﺍﻟﻔﻘﻪ ﻤﺜل‪:‬‬ ‫ﻻ ﺃﻭ ﺤﻘﹰﺎ ﻓﻠﻭﺭﺜﺘﻪ" ﻭﻗﺎل‪ :‬ﻤﺘﻔﻕ ﻋﻠﻴﻪ ﻤﻥ ﺤـﺩﻴﺙ‬ ‫ﺨﻼﺼﺔ ﺍﻟﺒﺩﺭ ﺍﻟﻤﻨﻴﺭ )‪ (92/2‬ﺒﻠﻔﻅ‪" :‬ﻤﻥ ﺨﻠﹼﻑ ﻤﺎ ﹰ‬ ‫ﻻ ﻓﻠﻭﺭﺜﺘﻪ" ﻤﻤﺎ ﻴـﺩل ﻋﻠـﻰ ﺃﻥ ﺍﻟﻠﻔـﻅ‬ ‫ﺃﺒﻲ ﻫﺭﻴﺭﺓ‪ .‬ﺜﻡ ﺫﻜﺭ ﻟﻔﻅ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻤﺴﻠﻡ ﺒﻠﻔﻅ‪" :‬ﻤﻥ ﺘﺭﻙ ﻤﺎ ﹰ‬ ‫ﺍﻷﻭل ﻟﻴﺱ ﻨﺹ ﺍﻟﺤﺩﻴﺙ‪ ،‬ﺒل ﻫﻭ ﻤﺴﺘﻨﺒﻁ ﻤﻨﻪ ﻤﻥ ﻗﺒل ﺍﻟﻔﻘﻬﺎﺀ‪ .‬ﻭﻜﺫﻟﻙ ﻭﺠﺩﺕ ﻓﻲ ﺍﻟﻤﻐﻨﻲ ﻻﺒﻥ ﻗﺩﺍﻤﺔ‬ ‫)‪ (50/8‬ﺒﻠﻔﻅ‪" :‬ﻤﻥ ﺘﺭﻙ ﺤﻘﹰﺎ ﻓﻠﻭﺭﺜﺘﻪ" ﻭﻟﻡ ﻴﻌﺯﻩ ﺇﻟﻰ ﻜﺘﺎﺏ ﺤﺩﻴﺙ‪ ،‬ﻭﻜﺫﻟﻙ ﻭﺠﺩﺘﻪ ﺒﻠﻔﻅ‪" :‬ﻤﻥ ﺘـﺭﻙ‬ ‫ﺤﻘﹰﺎ ﻓﻠﻭﺭﺜﺘﻪ" ﻓﻲ ﻤﻨﺎﺭ ﺍﻟﺴﺒﻴل ﻻﺒﻥ ﻀﻭﻴﺎﻥ )‪ (258/5‬ﻤﻊ ﺇﺭﻭﺍﺀ ﺍﻟﻐﻠﻴل( ﻭﺼﺤﺤﻪ ﺍﻷﻟﺒـﺎﻨﻲ ﻭﻟﻜـﻥ‬ ‫ﻻ‬ ‫ﻋﻨﺩﻤﺎ ﺨﺭﺠﻪ ﺍﻟﺸﻴﺦ ﺍﻷﻟﺒﺎﻨﻲ ﻤﻥ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻤﺴﻠﻡ ﻭﺍﺒﻥ ﻤﺎﺠﻪ ﻭﺃﺤﻤﺩ ﺨﺭﺠﻪ ﺒﻠﻔﻅ‪" :‬ﻭﻤﻥ ﺘﺭﻙ ﻤـﺎ ﹰ‬

‫ﻗﻀﺎﻴﺎ ﻤﻌﺎﺼﺭﺓ ﻓﻲ ﺍﻟﺭﻫﻥ ﻤﻥ ﻤﻨﻅﻭﺭ ﺇﺴﻼﻤﻲ‬ ‫)‪(4‬‬

‫ﺩ‪ .‬ﻋﺎﺭﻑ ﻋﻠﻲ ﻋﺎﺭﻑ‬

‫‪ ،‬ﻭﺍﻟﺘﻜﻴﻴﻑ ﺍﻟﻔﻘﻬﻲ ﻟﻺﻨﺘﺎﺝ ﺍﻟﻔﻜﺭﺃﻨﻪ ﻻ ﻴﻌﺩﻭ ﻜﻭﻨﻪ ﻤﻥ ﺍﻟﻤﻨﺎﻓﻊ ﻋﻨﺩ ﻗﺭﺍﺀﺘﻬـﺎ ﻓـﻲ‬

‫ﻤﺠﺎﻟﻬﺎ‬

‫)‪(1‬‬

‫‪ ،‬ﻭﺍﻟﺭﺴﻭل ) ) ‪ ( ‬ﻴﻘﻭل‪" :‬ﺍﻟﻠﻬﻡ ﺇﻨﻲ ﺃﺴﺄﻟﻙ ﻋﻠﻤﹰﺎ ﻨﺎﻓﻌﹰﺎ")‪ ،(2‬ﻓـﺎﻟﻌﻠﻡ ﻫـﻭ‬

‫ﻤﺼﺩﺭ ﻟﻠﻤﻨﻔﻌﺔ ﺸﺭﻋﹰﺎ‪.‬‬ ‫ﻭﻴﺭﻯ ﺍﻟﺩﻜﺘﻭﺭ ﻓﺘﺤﻲ ﺍﻟﺩﺭﻴﻨﻲ ﺃﻥ ﺍﻟﺘﻜﻴﻴﻑ ﺍﻟﻔﻘﻬﻲ ﻟﻺﻨﺘﺎﺝ ﺍﻟﻤﺒﺘﻜﺭ ﺃﻗﺭﺏ ﺸـﺒﻬﹰﺎ‬ ‫ﺒﺎﻟﺜﻤﺭﺓ‪ ،‬ﺍﻟﻤﻨﻔﺼﻠﺔ ﻋﻥ ﺃﺼﻠﻬﺎ‪ ،‬ﻤﻨﻪ ﺒﻤﻨﺎﻓﻊ ﺍﻷﻋﻴﺎﻥ‪ ،‬ﺇﺫ ﺍﻹﻨﺘﺎﺝ ﺍﻟﻤﺒﺘﻜﺭ ﻴﻨﻔﺼل ﻋـﻥ‬ ‫ﺼﺎﺤﺒﻪ ﻟﻴﺴﺘﻘﺭ ﻓﻲ ﻜﺘﺎﺏ ﺃﻭ ﻋﻴﻥ‪ ،‬ﻓﻴﺼﺒﺢ ﻟﻪ ﺒﺫﻟﻙ ﻜﻴﺎﻥ ﻤﺴﺘﻘل‪ ،‬ﻭﺃﺜﺭ ﻅـﺎﻫﺭ ‪ ،‬ﻭﻻ‬ ‫ﻴﺘﺼﻭﺭ ﻫﺫﺍ ﻓﻲ ﻤﻨﺎﻓﻊ ﺍﻷﻋﻴﺎﻥ)‪ ،(3‬ﻭﻴﺒﻘﻰ ﻟﻬﺫﺍ ﺍﻟﻔﻜﺭ ﺼﻠﺔ ﺒﺼﺎﺤﺒﻪ ﻭﺃﺼﻠﻪ ‪ ،‬ﺒﻌﻜـﺱ‬ ‫ﺍﻟﺜﻤﺭﺓ ﺍﻟﺘﻲ ﺒﻌﺩ ﺍﻨﻔﺼﺎﻟﻬﺎ ﻻ ﻴﺒﻘﻰ ﻟﻬﺎ ﺒﺄﺼﻠﻬﺎ ﺼﻠﺔ‪.‬‬ ‫ﻭﻴﺭﻯ ﺍﻟﺴﻴﺩ ﺃﺒﻭ ﺍﻟﺤﺴﻥ ﺍﻟﻨﺩﻭﻱ ﺭﺤﻤﻪ ﺍﷲ ﺃﻥ ﺍﻟﻤﺅﻟﻑ ‪-‬ﺒﺤﻜﻡ ﺇﻨﻔﺎﻗﻪ ﻓﻲ ﺴـﺒﻴل‬ ‫ﺘﺄﻟﻴﻔﻪ ﻭﻗﺘﻪ ﻭﺠﻬﺩﻩ ﻭﻤﺎﻟﻪ‪ -‬ﻴﻤﻜﻥ ﺃﻥ ﻴﻜﻭﻥ ﻓﻲ ﺩﺭﺠﺔ ﺼﻨﹼﺎﻉ ‪ ،‬ﻭﺃﻥ ﻴﻜﻭﻥ ﺘﺄﻟﻴﻔﻪ ﻓـﻲ‬ ‫ﻤﻨﺯﻟﺔ ﻤﺼﻨﻭﻉ‪ ،‬ﻭﻜﻤﺎ ﺃﻥ ﻜل ﺼﺎﻨﻊ ﻴﻤﻠﻙ ﺤﻕ ﺍﻟﻤﻠﻜﻴﺔ ﻨﺤﻭ ﻤﺼﻨﻭﻋﻪ ﺸﺭﻋﹰﺎ ‪ ،‬ﻓﻜﺫﻟﻙ‬ ‫ﻻ‬ ‫ﻓﻬﻭ ﻟﻭﺭﺜﺘﻪ" ﻤﻤﺎ ﻴﺩل ﻋﻠﻰ ﺃﻥ ﺍﻟﺸﻴﺦ ﺍﻷﻟﺒﺎﻨﻲ ﻟﻡ ﻴﺠﺩﻩ ﺒﺫﻟﻙ ﺍﻟﻠﻔﻅ‪ .‬ﻭﺍﻟﺤﺩﻴﺙ ﺒﻠﻔﻅ "ﻤﻥ ﺘـﺭﻙ ﻤـﺎ ﹰ‬ ‫ﻻ ﻓﻸﻫﻠـﻪ"‬ ‫ﻓﻠﻭﺭﺜﺘﻪ" ﺃﺨﺭﺠﻪ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻜﺘﺎﺏ ﺍﻟﻔﺭﺍﺌﺽ‪ ،‬ﻓﻲ ﺒﺎﺏ ﻗﻭل ﺍﻟﻨﺒﻲ ) ‪ : (‬ﻤﻥ ﺘـﺭﻙ ﻤـﺎ ﹰ‬ ‫ﺝ‪ ،12‬ﺹ‪ 9‬ﺭﻗﻡ ﺍﻟﺤﺩﻴﺙ‪ 6731 :‬ﻤﻊ ﻓـﺘﺢ ﺍﻟﺒـﺎﺭﻱ‪ ،‬ﻭﺒﺄﺭﻗـﺎﻡ‪،4781 ،2399 ،2398 ،2298 :‬‬ ‫‪ ،6763 ،6745 ،5371‬ﻭﻓﻲ ﺼﺤﻴﺢ ﻤﺴﻠﻡ‪ :‬ﻜﺘﺎﺏ ﺍﻟﺠﻤﻌﺔ‪ ،‬ﺒﺎﺏ ﺘﺨﻔﻴﻑ ﺍﻟﺼـﻼﺓ ﻭﺍﻟﺨﻁﺒـﺔ‪ ،‬ﺝ‪،2‬‬ ‫ﺹ‪ ،560‬ﺭﻗﻡ ﺍﻟﺤﺩﻴﺙ‪ 867 :‬ﻭﺒﻌﺩﻩ ﺒﺭﻗﻡ‪ ،1619 :‬ﻭﺃﺒﻭ ﺩﺍﻭﺩ ﺒـﺭﻗﻡ‪ ،3343 ،2955 :‬ﻭﺍﻟﺘﺭﻤـﺫﻱ‬ ‫ﺒﺭﻗﻡ‪ ،2091 ،1070 :‬ﻭﺍﻟﻨﺴﺎﺌﻲ‪ ،‬ﺒﺭﻗﻡ‪ ،1965 :‬ﻭﺒﺎﻥ ﻤﺎﺠـﻪ‪ ،‬ﺒـﺭﻗﻡ‪ ،2740 ،2418 :‬ﻭﺃﺤﻤـﺩ‪،‬‬ ‫‪.453 ،290/2‬‬ ‫)‪ (4‬ﺍﻟﻤﺩﺨل ﻓﻲ ﺍﻟﺸﺭﻴﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻟﻠﺸﻴﺦ ﻋﻠﻲ ﺍﻟﺨﻔﻴﻑ‪ ،‬ﺹ‪.10‬‬ ‫)‪ (1‬ﺍﻟﻤﻌﺎﻤﻼﺕ ﺍﻟﺸﺭﻋﻴﺔ ﻟﻠﺸﻴﺦ ﻋﻠﻲ ﺍﻟﺨﻔﻴﻑ‪ ،‬ﺹ‪.28‬‬ ‫)‪ (2‬ﻭﺭﺩ ﻓﻲ ﻤﺴﻨﺩ ﺍﻟﺤﻤﻴﺩﻱ‪ 143/1 :‬ﺭﻗﻡ ﺍﻟﺤﺩﻴﺙ‪ ،299 :‬ﻭﻤﺼﻨﻑ ﺍﺒﻥ ﺃﺒﻲ ﺸﻴﺒﺔ‪ ،33/6 ،‬ﻭﺍﺒـﻥ‬ ‫ﻤﺎﺠﻪ ﺒﺭﻗﻡ‪ ،912 :‬ﺘﺤﻘﻴﻕ ﺍﻷﻋﻅﻤﻲ‪ ،‬ﻭﻤﺴﻨﺩ ﺃﺒﻲ ﻴﻌﻠﻰ‪ ،361/12 ،‬ﻭﺍﻟﺩﻋﺎﺀ ﻟﻠﻁﺒﺭﺍﻨـﻲ‪ ،‬ﺹ‪،213‬‬ ‫ﻜﻠﻬﻡ ﻤﻥ ﻁﺭﻴﻕ ﻤﻭﻟﻰ ﻷﻡ ﺴﻠﻤﺔ ﻋﻥ ﺃﻡ ﺴﻠﻤﺔ ﻋﻥ ﺍﻟﻨﺒﻲ )‪ ،(‬ﻭﻫﻭ ﻀﻌﻴﻑ ﻟﺠﻬﺎﻟﺔ ﻤﻭﻟﻰ ﺃﻡ ﺴﻠﻤﺔ‪.‬‬ ‫ﻭﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺌﻲ ﻓﻲ ﺍﻟﺴﻨﻥ ﺍﻟﻜﺒﺭﻯ‪ ،‬ﺒﺭﻗﻡ‪ ،7808 :‬ﻭﺍﺒﻥ ﺤﺒﺎﻥ ﻓﻲ ﺼﺤﻴﺤﻪ ‪ 283/1‬ﻋﻥ ﺠﺎﺒﺭ ﺭﻀﻲ‬ ‫ﺍﷲ ﻋﻨﻪ ﻤﺭﻓﻭﻋﺎ ﺒﻠﻔﻅ "ﺍﻟﻠﻬﻡ ﺇﻨﻲ ﺃﺴﺄﻟﻙ ﻋﻠﻤﹰﺎ ﻨﺎﻓﻌﺎﹰ‪ ،‬ﻭﺃﻋﻭﺫ ﺒﻙ ﻤﻥ ﻋﻠﻡ ﻻ ﻴﻨﻔﻊ" ﻭﺭﺠﺎﻟﻪ ﻜﻠﻬﻡ ﺜﻘـﺎﺕ‬ ‫ﻤﺎﻋﺩﺍ ﺃﺴﺎﻤﺔ ﺒﻥ ﺯﻴﺩ ﺍﻟﻠﻴﺜﻲ ﻓﻬﻭ ﺼﺩﻭﻕ ﺒﻴﻨﻬﻡ‪ ،‬ﻓﻤﻥ ﺜﻡ ﺤﺩﻴﺜﻪ ﺤﺴﻥ‪.‬‬ ‫)‪ (3‬ﺤﻕ ﺍﻻﺒﺘﻜﺎﺭ‪ ،‬ﺹ‪.19‬‬

‫ﺘﻔﻜﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪2001 ،(2‬ﻡ ‪1422/‬ﻫـ‬

‫ﺍﻟﻭﺍﻗﻊ ﺍﻹﺴﻼﻤﻲ‬

‫ﺍﻟﻤﺅﻟﻑ ﻴﻤﻜﻨﻪ ﺃﻥ ﻴﻤﻠﻙ ﺤﻕ ﺍﻟﻤﻠﻜﻴﺔ ﻨﺤﻭ ﺘﺄﻟﻴﻔﻪ ‪ ،‬ﻭﻴﺠﻭﺯ ﻓﻴﻪ ﺍﻟﺘﻭﺍﺭﺙ ﻤﺒﺩﺌﻴﹰﺎ‪ .‬ﻓﺎﻟﻌﻤل‬ ‫ﺍﻟﺫﻫﻨﻲ ﻜﺎﻟﻌﻤل ﺍﻟﻴﺩﻭﻱ ﻜﻼﻫﻤﺎ ﻤﺼﺩﺭ ﺍﻟﻨﻔﻊ‪ ،‬ﻓﺈﺫﺍ ﻜﺎﻨﺕ ﻤﻨﺎﻓﻊ ﺍﻟﻌﻤل ﺍﻟﻴـﺩﻭﻱ ﻤـﺎﻻﹰ‪،‬‬ ‫ﻓﺎﻟﻌﻤل ﺍﻟﺫﻫﻨﻲ ﻤﻥ ﺒﺎﺏ ﺃﻭﻟﻰ‪.(4).‬‬ ‫ﻻ ﺃﻡ ﻻ‪ ،‬ﻓﺫﻫﺏ ﺍﻟﺤﻨﻔﻴـﺔ ﺇﻟـﻰ‬ ‫ﻭﻗﺩ ﺍﺨﺘﻠﻑ ﺍﻟﻔﻘﻬﺎﺀ ﻓﻲ ﻜﻭﻥ ﻤﻨﺎﻓﻊ ﺍﻷﻋﻴﺎﻥ ﺃﻤﻭﺍ ﹰ‬ ‫ﻻ ﻻﺸﺘﺭﺍﻁﻬﻡ ﻋﻨﺼﺭ ﺍﻟﻌﻴﻨﻴﺔ ﻤﻘﻭﻤﹰﺎ ﻤﻥ ﻤﻘﻭﻤﺎﺕ ﺍﻟﻤـﺎل ﻭﺃﻥ‬ ‫ﻋﺩﻡ ﺍﻋﺘﺒﺎﺭ ﺍﻟﻤﻨﺎﻓﻊ ﺃﻤﻭﺍ ﹰ‬ ‫ﺍﻟﻌﻴﻨﻴﺔ ﻤﻨﺎﻁ ﻟﻠﻤﺎﻟﻴﺔ ‪ ،‬ﻭﺫﻟﻙ ﻜﺴﻜﻨﻰ ﺍﻟﺩﺍﺭ‪ ،‬ﻭﺭﻜﻭﺏ ﺍﻟﺩﺍﺒﺔ ‪ ،‬ﻭﻻ ﻴﺜﺒﺕ ﻭﺼﻑ ﺍﻟﻤﺎﻟﻴﺔ‬ ‫ﺇﻻ ﺒﺎﻟﺘﻤﻭل ‪ ،‬ﻭﺍﻟﻤﻨﺎﻓﻊ ﻻ ﻴﻤﻜﻥ ﺘﻤﻭﻟﻬﺎ ﻷﻨﻪ ﻻ ﻴﻤﻜﻥ ﺇﺤﺭﺍﺯﻫﺎ ‪ ،‬ﻭﻗﺩ ﻭﺠﻪ ﺇﻟﻰ ﻤﺫﻫﺏ‬ ‫ﻻ ﻏﻴﺭ ﻤﺘﻘﻭﻤـﺔ ‪ ،‬ﻨﻘـﺩ‬ ‫ﻻ ‪ ،‬ﺃﻭ ﻓﻲ ﺍﻋﺘﺒﺎﺭﻫﺎ ﺃﻤﻭﺍ ﹰ‬ ‫ﺍﻟﺤﻨﻔﻴﺔ ﻓﻲ ﻋﺩﻡ ﺍﻋﺘﺒﺎﺭ ﺍﻟﻤﻨﺎﻓﻊ ﺃﻤﻭﺍ ﹰ‬ ‫ﺸﺩﻴﺩ‪ ،‬ﻷﻥ ﻓﻴﻪ ﺇﻫﺩﺍﺭﹰﺍ ﻟﻠﺤﻘﻭﻕ‪ ،‬ﻭﻀﻴﺎﻋﹰﺎ ﻟﻠﻤﺼﺎﻟﺢ ‪ ،‬ﻓﺎﻷﻤﻭﺍل ﻻ ﻴﺤﺭﺹ ﻋﻠﻴﻬـﺎ ﺇﻻ‬ ‫ﻟﻤﻨﺎﻓﻌﻬﺎ ‪ ،‬ﻓﻜﻴﻑ ﻻ ﺘﻜﻭﻥ ﻤﻘﻭﻤﺔ ‪.‬‬

‫)‪(1‬‬

‫ﻥ ﻤﻨـﺎﻓﻊ ﺍﻷﻋﻴـﺎﻥ‬ ‫ﻟﺫﻟﻙ ﻴﻘﻭل ﺍﺒﻥ ﺍﻟﺴـﺒﻜﻲ‪ :‬ﺇ ّ‬

‫ﺃﻤﻭﺍل ﻜﺎﻷﻋﻴﺎﻥ ‪ ،‬ﺒل ﺍﻟﻤﻨﺎﻓﻊ ﺃﺤﻕ ﺒﺎﺴﻡ ﺍﻷﻤﻭﺍل ﻤﻥ ﺍﻷﻋﻴﺎﻥ ‪ ،‬ﺇﺫ ﺍﻷﻋﻴﺎﻥ ﻻ ﺘﺴـﻤﻰ‬ ‫ﺃﻤﻭﺍ ﹰ‬ ‫ﻻ ﺇﻻ ﺒﺎﺸﺘﻤﺎﻟﻬﺎ ﻋﻠﻰ ﺍﻟﻤﻨﺎﻓﻊ ﺃﻻ ﺘﺭﻯ ﺃﻨﻬﺎ ﻻ ﻴﺼﺢ ﺒﻴﻌﻬﺎ ﺒﺩﻭﻨﻬﺎ)‪.(2‬‬ ‫ﻻ ﻤﺘﻘﻭﻤﺔ ﺒﻨﻔﺴﻬﺎ ‪ ،‬ﻭﺇﻨﻤﺎ ﺘﻘﻭﻤﻬـﺎ‬ ‫ﺃﻤﺎ ﻤﺘﻘﺩﻤﻭ ﺍﻟﺤﻨﻔﻴﺔ ﻓﻼ ﻴﻌﺘﺒﺭﻭﻥ ﺍﻟﻤﻨﺎﻓﻊ ﺃﻤﻭﺍ ﹰ‬ ‫ﺒﺎﻟﻌﻘﺩ ﻋﻠﻰ ﺨﻼﻑ ﺍﻟﻘﻴﺎﺱ‪ ،‬ﻓﻴﺭﻭﻥ ﺃﻥ ﺍﻟﻤﻨﺎﻓﻊ ﺘﻌﺘﺒﺭ ﻤﻥ ﻗﺒﻴل ﺍﻷﻤﻭﺍل ﺒﻭﺭﻭﺩ ﺍﻟﻌﻘـﺩ‬ ‫ﻋﻠﻴﻬﺎ ﻤﺭﺍﻋﺎﺓ ﻟﻠﻤﺼﻠﺤﺔ ﺍﻟﻌﺎﻤﺔ ﻋﻠﻰ ﺴﺒﻴل ﺍﻻﺴﺘﺤﺴﺎﻥ ‪ ،‬ﻭﺇﻥ ﻟﻡ ﺘﻜـﻥ ﻋﻨـﺩﻫﻡ ﻤـﻥ‬ ‫ﺍﻷﻤﻭﺍل ﺒﺤﺴﺏ ﺍﻷﺼل)‪ .(3‬ﻭﺍﻟﻨﺎﺱ ﻴﺤﺘﺎﺠﻭﻥ ﺇﻟﻰ ﺍﻟﻤﻨﺎﻓﻊ ﻓﻲ ﺤﻴـﺎﺘﻬﻡ‪ ،‬ﻟـﺫﺍ ﺠـﺭﻯ‬ ‫)‪ (4‬ﺍﻟﻤﺼﺩﺭ ﺍﻟﺴﺎﺒﻕ‪ ،‬ﺹ‪.149-134‬‬ ‫)‪ (1‬ﺍﻟﻤﻠﻜﻴﺔ ﻓﻲ ﺍﻟﺸﺭﻴﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ‪ ،‬ﺩ‪ .‬ﺍﻟﻌﺒﺎﺩﻱ‪.182 ،‬‬ ‫)‪ (2‬ﺍﻷﺸﺒﺎﻩ ﻭﺍﻟﻨﻅﺎﺌﺭ ﻻﺒﻥ ﺍﻟﺴﺒﻜﻲ‪ ،‬ﺹ‪ ،195‬ﺘﺨﺭﻴﺞ ﺍﻟﻔﺭﻭﻉ ﻋﻠﻰ ﺍﻷﺼﻭل ﻟﻠﺯﻨﺠـﺎﻨﻲ‪ ،‬ﺹ‪،110‬‬ ‫ﺤﺎﺸﻴﺔ ﺍﻟﺒﺎﺠﻭﺭﻱ‪.371/1 ،‬‬ ‫)‪ (3‬ﺍﻟﻘﻴﺎﺱ ﻓﻲ ﺍﻟﺸﺭﻉ ﺍﻹﺴﻼﻤﻲ ﻻﺒﻥ ﺘﻴﻤﻴـﺔ‪ ،‬ﺹ‪ ،28‬ﺍﻟﻤﺒﺴـﻭﻁ ﻟﻠﺴﺭﺨﺴـﻲ‪ ،78/11 ،‬ﻁﺒﻌـﺔ‬ ‫‪1324‬ﻫـ‪ ،‬ﺍﻟﻌﺒﺎﺩﻱ‪ ،180/1 ،‬ﺒﺤﺙ ﺍﻟﻤﻨﺎﻓﻊ ﻟﻠﺸﻴﺦ ﻋﻠﻲ ﺍﻟﺨﻔﻴﻑ‪ ،‬ﺹ‪ ،40‬ﻤﺠﻠﺔ ﺍﻟﻘﺎﻨﻭﻥ ﻭﺍﻻﻗﺘﺼﺎﺩ‪،‬‬ ‫ﺍﻟﺴﻨﺔ ﺍﻟﻌﺸﺭﻭﻥ‪ ،‬ﻨﻅﺭﻴﺔ ﺍﻟﻀﻤﺎﻥ ﻟﻠﺩﻜﺘﻭﺭ ﻭﻫﺒﺔ ﺍﻟﺯﺤﻴﻠﻲ‪ ،‬ﺹ‪ ،120‬ﺤﻕ ﺍﻻﺒﺘﻜﺎﺭ‪ ،‬ﺹ‪.200‬‬ ‫ﻫﺎﻤﺵ ﺴﻭﺭﺓ ﺍﻟﺤﺞ ﺁﻴﺔ ‪98‬‬

‫ﺩ‪ .‬ﻋﺎﺭﻑ ﻋﻠﻲ ﻋﺎﺭﻑ‬

‫ﻗﻀﺎﻴﺎ ﻤﻌﺎﺼﺭﺓ ﻓﻲ ﺍﻟﺭﻫﻥ ﻤﻥ ﻤﻨﻅﻭﺭ ﺇﺴﻼﻤﻲ‬

‫ﺍﻟﻌﺭﻑ ﻋﻠﻰ ﺍﻟﺘﻌﺎﻤل ﺒﻬﺎ ‪ ،‬ﻭﺍﻟﻌﺭﻑ ﻤﺴﺘﻨﺩﻩ ﺍﻟﻤﺼﻠﺤﺔ ﻭﺍﻟﺤﺎﺠﺔ‪ ،‬ﻭﻨﺯﻉ ﺍﻟﻨـﺎﺱ ﻤـﻥ‬ ‫ﺃﻋﺭﺍﻓﻬﻡ ﺇﻴﻘﺎﻉ ﻟﻬﻡ ﻓﻲ ﺍﻟﺤﺭﺝ‪ ،‬ﻭﺍﻟﺤﺭﺝ ﻤﺩﻓﻭﻉ ﻓﻲ ﺍﻟﺩﻴﻥ ‪  :‬ﻭﻤﺎ ﺠﻌل ﻋﻠـﻴﻜﻡ ﻓـﻲ‬ ‫ﺍﻟﺩﻴﻥ ﻤﻥ ﺤﺭﺝ ‪" ‬ﺍﻟﺤﺞ ﺁﻴﺔ ‪"78 :‬‬ ‫ﻭﺍﻟﻅﺎﻫﺭ ﺃﻥ ﺍﻟﺤﻨﻔﻴﺔ ﺍﺸﺘﺭﻁﻭﺍ ﺍﻟﻌﻴﻨﻴﺔ ﻋﻨﺼﺭﹰﺍ ﺃﺴﺎﺴﻴﹰﺎ ﻓﻲ ﻤﻔﻬﻭﻡ ﺍﻟﻤـﺎل ﻓـﻲ‬ ‫ﺍﺠﺘﻬﺎﺩﻫﻡ ﻟﺘﺘﻡ ﺍﻟﺤﻴﺎﺯﺓ ﺍﻟﻤﺎﺩﻴﺔ ﺍﻟﺘﻲ ﺒﻬﺎ ﻴﺘﺤﻘﻕ ﺍﻻﺨﺘﺼﺎﺹ ﺍﻟﺫﻱ ﻫﻭ ﺠﻭﻫﺭ ﺤﻕ ﺍﻟﻤﻠﻙ‬ ‫‪ ،‬ﻭﻴُﻨﺎﻗﺵ ﺫﻟﻙ ﺒﺄﻥ ﺍﻟﺤﻴﺎﺯﺓ ﻓﻲ ﻜل ﺸﻲﺀ ﺒﺤﺴﺒﻪ ‪ ،‬ﻭﻗﺩ ﺘﻜﻭﻥ ﻤﺒﺎﺸﺭﺓ ﻓـﻲ ﺍﻷﻋﻴـﺎﻥ‬ ‫ﺍﻟﻤﺎﻟﻴﺔ ‪ ،‬ﻭﻗﺩ ﺘﻜﻭﻥ ﻏﻴﺭ ﻤﺒﺎﺸﺭﺓ ‪ ،‬ﻜﻤﺎ ﻓﻲ ﺍﻟﻤﻨﺎﻓﻊ ‪ ،‬ﻭﺫﻟﻙ ﺒﺤﻴﺎﺯﺓ ﻤﺼﺎﺩﺭﻫﺎ ﻭﻤﺤﺎﻟﻬﺎ‬ ‫‪ ،‬ﻭﺫﻟﻙ ﻜﺎﻑ ﻓﻲ ﺘﺤﻘﻕ ﻤﻔﻬﻭﻡ ﺍﻻﺨﺘﺼﺎﺹ ‪،‬‬ ‫ﻋﻠﻰ ﺃﻥ ﺍﻻﺨﺘﺼﺎﺹ ﻴﻘﻭﻡ ﻤﻘﺎﻡ ﺍﻟﺤﻴﺎﺯﺓ ﺍﻟﻤﺎﺩﻴﺔ ﻜﻤﺎ ﻓﻲ ﺍﻟـﺩﻴﻭﻥ‪(1).‬ﻭﺍﻟﻌﻴﻨﻴـﺔ‬ ‫ﻟﻴﺴﺕ ﻋﻨﺼﺭﹰﺍ ﻓﻲ ﻤﻔﻬﻭﻡ ﺍﻟﻤﺎل ‪ ،‬ﻭﺃﻥ ﺇﻤﻜﺎﻨﻴﺔ ﺍﻟﺤﻴﺎﺯﺓ ﺍﻟﻤﺎﺩﻴﺔ ﺍﻟﻤﺒﺎﺸﺭﺓ ﻟﻴﺴـﺕ ﻤـﻥ‬ ‫ﺨﺼﺎﺌﺹ ﺍﻟﻤﺎل ﻜﺫﻟﻙ ﻋﻨﺩ ﺍﻟﺠﻤﻬﻭﺭ‪ ،‬ﺒل ﺘﻜﻔﻲ ﺤﻴﺎﺯﺓ ﺍﻟﻌﻴﻥ ﺍﻟﺘـﻲ ﺍﺴـﺘﻘﺭﺕ ﻓﻴﻬـﺎ‬ ‫ﺍﻟﻤﻌﺎﻨﻲ ﺍﻟﻌﻘﻠﻴﺔ‪ ،‬ﺃﻭ ﺍﻟﻤﻨﺎﻓﻊ ‪ ،‬ﻭﻫﻲ ﺤﻴﺎﺯﺓ ﻏﻴﺭ ﻤﺒﺎﺸﺭﺓ ‪ ،‬ﻷﻨﻬﺎ ﻻ ﻴﻤﻜﻥ ﺃﻥ ﺘﻭﺠـﺩ ‪،‬‬ ‫ﻭﻻ ﺃﻥ ﺘﺴﺘﻭﻓﻰ ﺇﻻ ﻋﻠﻰ ﻫﺫﺍ ﺍﻟﻭﻀﻊ ‪ ،‬ﻭﺒﺎﻟﻨﻅﺭ ﻟﻁﺒﻴﻌﺘﻬﺎ ﺍﻟﺨﺎﺼﺔ ‪ ،‬ﻭﻤﺎ ﻻ ﻴﻭﺠﺩ ﺇﻻ‬ ‫ﻋﻠﻰ ﻭﻀﻊ ﻤﻌﻴﻥ ‪ ،‬ﻓﺈﻨﻪ ﻻ ﻴُﻨﻬﻰ ﻋﻥ ﺒﻴﻌﻪ ﻋﻠﻰ ﺫﻟﻙ ﺍﻟﻭﻀﻊ ﺸﺭﻋﹰﺎ ‪ ،‬ﻜﻤﺎ ﻴﻘﻭل ﺍﺒـﻥ‬ ‫)‪(2‬‬

‫ﺘﻴﻤﻴﺔ ﺭﺤﻤﻪ ﺍﷲ‪.‬‬

‫ﻭﺫﻫﺏ ﺠﻤﻬﻭﺭ ﺍﻟﻔﻘﻬﺎﺀ ﻤﻥ ﺍﻟﻤﺎﻟﻜﻴﺔ ﻭﺍﻟﺸﺎﻓﻌﻴﺔ ﻭﺍﻟﺤﻨﺎﺒﻠﺔ ﺇﻟﻰ ﺃﻥ ﺍﻟﻤﻨﺎﻓﻊ ﺘﻌﺩ ﻤﻥ‬ ‫)‪(3‬‬

‫ﺍﻷﻤﻭﺍل ﺍﻟﻤﺘﻘﻭﻤﺔ ﻜﺎﻷﻋﻴﺎﻥ ﺇﺫﺍ ﻜﺎﻥ ﻤﺒﺎﺤﹰﺎ ﺍﻻﻨﺘﻔﺎﻉ ﺒﻬﺎ ﺸﺭﻋﹰﺎ‪.‬‬

‫ﻭﺍﻷﻋﻴﺎﻥ ﻭﺍﻷﺸـﻴﺎﺀ‬

‫ﺘﻘﺼﺩ ﻟﻤﻨﺎﻓﻌﻬﺎ ﻻ ﻟﺫﻭﺍﺘﻬﺎ‪ ،‬ﻭﺍﻟﻐﺭﺽ ﻓﻲ ﺠﻤﻴﻊ ﺍﻷﻤﻭﺍل ﻫﻭ ﻤﻨﻔﻌﺘﻬﺎ ‪ ،‬ﻜﻤﺎ ﻗﺎل ﺸـﻴﺦ‬ ‫)‪ (1‬ﺍﻨﻅﺭ‪ :‬ﺍﻟﻤﻌﺎﻤﻼﺕ ﺍﻟﻤﺎﻟﻴﺔ‪ ،‬ﻟﻠﺸﻴﺦ ﻋﻠﻲ ﺍﻟﺨﻔﻴﻑ‪ ،‬ﺹ‪.8‬‬ ‫)‪ (2‬ﺤﻕ ﺍﻻﺒﺘﻜﺎﺭ‪ ،‬ﺹ‪ ،134-32‬ﺍﻟﻘﻴﺎﺱ ﻓﻲ ﺍﻟﺸﺭﻉ ﺍﻹﺴﻼﻤﻲ ﻻﺒﻥ ﺘﻴﻤﻴﺔ‪ ،‬ﺹ‪.28‬‬ ‫)‪ (3‬ﺍﻷﺸﺒﺎﻩ ﻭﺍﻟﻨﻅﺎﺌﺭ ﻟﻠﺴﻴﻭﻁﻲ‪ ،97/2 ،‬ﻁﺒﻌﺔ ‪1378‬ﻫـ‪ ،‬ﺍﻟﻤﻐﻨﻲ ﻻﺒـﻥ ﻗﺩﺍﻤـﺔ‪ ،218/5 ،‬ﻁﺒﻌـﺔ‬ ‫‪1390‬ﻫـ‪ ،‬ﺒﺩﺍﻴﺔ ﺍﻟﻤﺠﺘﻬﺩ‪ ،‬ﻁﺒﻌﺔ ‪1372‬ﻫـ‪ ،‬ﺤﺎﺸﻴﺔ ﺍﻟﺩﺴﻭﻗﻲ ﻋﻠﻰ ﺍﻟﺸﺭﺡ ﺍﻟﻜﺒﻴﺭ‪.342/2 ،‬‬

‫ﺘﻔﻜﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪2001 ،(2‬ﻡ ‪1422/‬ﻫـ‬ ‫ﺍﻹﺴﻼﻡ ﻋﺯ ﺍﻟﺩﻴﻥ ﺒﻥ ﻋﺒﺩ ﺍﻟﺴﻼﻡ‬

‫)‪(4‬‬

‫ﻭﺍﻟﻤﻨﺎﻓﻊ ﺘﺭﺩ ﻋﻠﻰ ﺍﻟﻌﻘـﻭﺩ ﺍﻟﻨﺎﻗﻠـﺔ ﻟﻠﻤﻠﻜﻴـﺔ ‪،‬‬

‫ﻭﺘﻀﻤﻥ ﺒﺎﻟﻐﺼﺏ ‪ ،‬ﻭﻴﺠﺭﻱ ﻓﻴﻬﺎ ﺍﻹﺭﺙ‬ ‫ﺘﻭﺭﺙ‪.‬‬

‫)‪(6‬‬

‫ﻟﻠﻅﺎﻫﺭﻴﺔ‪.‬‬

‫ﺍﻟﻭﺍﻗﻊ ﺍﻹﺴﻼﻤﻲ‬

‫)‪(5‬‬

‫ﻭﺨﺎﻟﻑ ﺍﻟﺤﻨﻔﻴﺔ ﻭﺫﻫﺒـﻭﺍ ﺇﻟـﻰ ﺃﻨﻬـﺎ ﻻ‬

‫ﻭﺍﻟﻤﻨﺎﻓﻊ ﻜﺫﻟﻙ ﺘﺠﺭﻱ ﻓﻴﻬﺎ ﺍﻟﻭﺼﻴﺔ ‪-‬ﻜﻤﺎ ﻴﺭﻯ ﺠﻤﻬﻭﺭ ﺍﻟﻔﻘﻬـﺎﺀ‪ -‬ﺨﻼﻓـﹰﺎ‬ ‫)‪(7‬‬

‫ﻭﺍﻟﺫﻱ ﻴﺒﺩﻭ‪ :‬ﺃﻥ ﺍﻟﺭﺍﺠﺢ ﻫﻭ ﺍﻟﻘﻭل ﺒﺄﻥ ﺍﻟﻤﻨﺎﻓﻊ ﺃﻤﻭﺍل ‪-‬ﻟﻤﺎ ﻤ ّﺭ‪ -‬ﺃﻥ ﺍﻷﻋﻴﺎﻥ ﻻ‬ ‫ﺘﻘﺼﺩ ﻟﺫﺍﺘﻬﺎ ﺒل ﻟﻤﻨﺎﻓﻌﻬﺎ ﻭﻋﻠﻰ ﻫﺫﺍ ﺃﻋﺭﺍﻑ ﺍﻟﻨﺎﺱ ﻭﻤﻌﺎﻤﻼﺘﻬﻡ ‪ ،‬ﻭﻗﺩ ﺍﻋﺘﺒﺭ ﺍﻟﺸـﺎﺭﻉ‬ ‫ﻻ ﺃﻴﻀﹰﺎ ‪ ،‬ﺇﺫ ﺠﺎﺯ ﺠﻌﻠﻬﺎ ﻤﻬﺭﹰﺍ ﻓﻲ ﺍﻟﻨﻜﺎﺡ‬ ‫ﻻ ﻓﻲ ﻋﻘﺩ ﺍﻹﺠﺎﺭﺓ‪ ،‬ﻭﺍﻋﺘﺒﺭﻫﺎ ﻤﺎ ﹰ‬ ‫ﺍﻟﻤﻨﻔﻌﺔ ﻤﺎ ﹰ‬ ‫)‪(8‬‬

‫ﻓﻲ ﺠﻌل ﺍﻟﻤﻬﺭ ﺴﻭﺭﹰﺍ ﻤﻥ ﺍﻟﻘﺭﺁﻥ‪ ،‬ﻭﺫﻟﻙ ﻋﻨﺩﻤﺎ ﻗﺎل ﺍﻟﺭﺴﻭل ) ‪(‬ﻟﻠﺼﺤﺎﺒﻲ ﺍﻟﺫﻱ‬

‫ﺃﺭﺍﺩ ﺍﻟﺯﻭﺍﺝ "ﺃﻤﻠﻜﻨﺎﻜﻬﺎ ﺒﻤﺎ ﻤﻌﻙ ﻤﻥ ﺍﻟﻘﺭﺁﻥ" )‪ ،(1‬ﻓﺩل ﺫﻟﻙ ﻋﻠﻰ ﺃﻥ ﺍﻟﻤﻨﻔﻌﺔ ﻤﺎل ﻗـﺎل‬ ‫ﺘﻌﺎﻟﻰ ‪ :‬‬

‫ﻭﺃﺤل ﻟﻜﻡ ﻤﺎ ﻭﺭﺍﺀ ﺫﻟﻜﻡ ﺃﻥ ﺘﺒﺘﻐﻭﺍ ﺒﺄﻤﻭﺍﻟﻜﻡ ﻤﺤﺼﻨﻴﻥ ﻏﻴﺭ ﻤﺴـﺎﻓﺤﻴﻥ ‪‬‬

‫"ﺍﻟﻨﺴﺎﺀ ﺁﻴﺔ ‪"24 :‬‬ ‫ﻜﻤﺎ ﺃﻥ ﻓﻲ ﺇﻫﺩﺍﺭ ﺍﻟﻤﻨﺎﻓﻊ ﻭﻋﺩﻡ ﺍﻋﺘﺒﺎﺭﻫﺎ ﻀﻴﺎﻉ ﻟﻠﺤﻘﻭﻕ ﻭﺨﺎﺼﺔ ﻓﻲ ﻫﺫﺍ‬ ‫ﺍﻟﻌﺼﺭ‪ ،‬ﺒل ﻭﻟﻡ ﺘﻌﺩ ﻤﺎﻟﻴﺔ ﺍﻟﻤﻨﺎﻓﻊ ﻤﺤل ﺠﺩل ﻓﻲ ﻫﺫﺍ ﺍﻟﻌﺼﺭ‪.‬‬ ‫ﻴﻘﻭل ﺍﻟﺩﻜﺘﻭﺭ ﺍﻟﻌﺒﺎﺩﻱ‪" :‬ﻭﻟﻤﺎ ﻜﺎﻨﺕ ﺍﻷﺸﻴﺎﺀ ﻏﻴﺭ ﺍﻟﻤﺎﺩﻴـﺔ ـ ﻭﻤﻨﻬـﺎ ﺤﻘـﻭﻕ‬ ‫ﺍﻟﻤﺅﻟﻔﻴﻥ ـ ﺘﺩﺨل ﻓﻲ ﻤﺴﻤﻰ ﺍﻟﻤﺎل ﻓﻲ ﺍﻟﺸﺭﻴﻌﺔ ‪ ،‬ﻷﻥ ﻟﻬﺎ ﻗﻴﻤﺔ ﺒﻴﻥ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻤﺒـﺎﺡ‬

‫)‪ (4‬ﺤﻕ ﺍﻻﺒﺘﻜﺎﺭ‪ ،‬ﺹ‪.188‬‬ ‫)‪ (5‬ﺍﻟﻤﺼﺩﺭ ﺍﻟﺴﺎﺒﻕ ‪ ،‬ﺹ‪.20‬‬ ‫)‪ (6‬ﻨﻬﺎﻴﺔ ﺍﻟﻤﺤﺘﺎﺝ‪ ،312/5 ،‬ﺍﻟﻤﻐﻨﻲ‪ ،467/5 ،‬ﺍﻟﻘﻭﺍﻨﻴﻥ ﺍﻟﻔﻘﻬﻴﺔ ﻻﺒﻥ ﺠﺯﻱ‪ ،‬ﺹ‪ ،239‬ﺩﺍﺭ ﺍﻟﻔﻜـﺭ‪،‬‬ ‫ﺒﺩﺍﺌﻊ ﺍﻟﺼﻨﺎﺌﻊ‪.2672/6 ،‬‬ ‫)‪ (7‬ﺍﻟﻘﻭﺍﻋﺩ ﻟﻠﻌﺯ ﺒﻥ ﻋﺒﺩ ﺍﻟﺴﻼﻡ‪ ،147/2 ،‬ﺒﺩﺍﻴﺔ ﺍﻟﻤﺠﺘﻬﺩ‪.278/2 ،‬‬ ‫)‪ (8‬ﺍﻟﻤﺒﺴﻭﻁ ﻟﻠﺴﺭﺨﺴﻲ‪ ،78/6 ،‬ﺩﺍﺭ ﺍﻟﻤﻌﺭﻓﺔ‪.1986 ،‬‬ ‫)‪ (1‬ﺃﺨﺭﺠﻪ ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﻜﺘﺎﺏ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﺒﺎﺏ ﻋﺭﺽ ﺍﻟﻤﺭﺃﺓ ﻨﻔﺴﻬﺎ ﻋﻠﻰ ﺍﻟﺭﺠل ﺍﻟﺼﺎﻟﺢ‪ ،‬ﺭﻗﻡ ‪.4829‬‬

‫ﻗﻀﺎﻴﺎ ﻤﻌﺎﺼﺭﺓ ﻓﻲ ﺍﻟﺭﻫﻥ ﻤﻥ ﻤﻨﻅﻭﺭ ﺇﺴﻼﻤﻲ‬

‫ﺩ‪ .‬ﻋﺎﺭﻑ ﻋﻠﻲ ﻋﺎﺭﻑ‬

‫ﺍﻻﻨﺘﻔﺎﻉ ﺒﻬﺎ ﺸﺭﻋﹰﺎ ‪ ،‬ﻭﻗﺩ ﻗﺎﻡ ﺍﻻﺨﺘﺼﺎﺹ ﺒﻬﺎ ‪ ،‬ﻓﻌﻠﻰ ﻫﺫﺍ ﺍﻷﺴﺎﺱ ﻴﻤﻜـﻥ ﺃﻥ ﺘـﻨﻅﻡ‬ ‫ﺒﺎﻋﺘﺒﺎﺭﻫﺎ ﻨﻭﻋﹰﺎ ﻤﻥ ﺃﻨﻭﺍﻉ ﺍﻟﻤﻠﻙ"‪.‬‬

‫)‪(2‬‬

‫ﻻ ﻷﻥ ﺍﻟﺼﻔﺔ ﺍﻟﻤﺎﻟﻴﺔ ﻟﻠﺸﻲﺀ‬ ‫ﻭﺒﻨﺎ ًﺀ ﻋﻠﻰ ﻤﺎ ﺍﻨﺘﻬﻴﻨﺎ ﺇﻟﻴﻪ ﻴﻌﺘﺒﺭ ﺍﻹﻨﺘﺎﺝ ﺍﻟﺫﻫﻨﻲ ﻤﺎ ﹰ‬ ‫ﺘﺘﺤﻘﻕ ﺒﻭﺠﻭﺩ "ﺍﻟﺘﻘﻭﻡ" ﺃﻱ ﺍﻟﻤﻨﻔﻌﺔ ﺍﻟﻤﺸﺭﻭﻋﺔ ﻭ"ﺍﻟﻌﺭﻑ" ﺇﺫ ﻫﻤﺎ ﻤﻨﺎﻁ ﺍﻟﻤﺎﻟﻴـﺔ ﻋﻨـﺩ‬ ‫ﻻ ﺸﺭﻋﹰﺎ ﻋﻨـﺩ‬ ‫ﺍﻟﺠﻤﻬﻭﺭ ‪ ،‬ﻭﻫﺫﺍﻥ ﺍﻟﻌﻨﺼﺭﺍﻥ ﻤﺘﻭﺍﻓﺭﺍﻥ ﻓﻲ ﺍﻹﻨﺘﺎﺝ ﺍﻟﺫﻫﻨﻲ‪ ،‬ﻓﻴﻜﻭﻥ ﻤﺎ ﹰ‬ ‫ﺍﻟﺠﻤﻬﻭﺭ‪ ،‬ﻭﻟﻡ ﻴﺭﺩ ﻓﻲ ﺍﻟﻜﺘﺎﺏ ﻭﻻ ﻓﻲ ﺍﻟﺴﱡﻨﺔ ﺩﻟﻴل ﻴﺤﺩﺩ ﻤﻔﻬﻭﻡ ﺍﻟﻤﺎل ﺸﺭﻋﺎ ً‪ ،‬ﻭﻜـﻭﻥ‬ ‫ﻻ ‪ ،‬ﺃﻭ ﺫﺍ ﻗﻴﻤﺔ ﺸﺭﻋﹰﺎ ﻻ ﻴﻔﺘﻘﺭ ﺇﻟﻰ ﺩﻟﻴل ﺇﻴﺠﺎﺒﻲ ﻤﻌﻴﻥ ﺨﺎﺹ ﺒﺎﻟﺸﻲﺀ ﻴﺜﺒﺕ‬ ‫ﺍﻟﺸﻲﺀ ﻤﺎ ﹰ‬ ‫ﺫﻟﻙ ‪ ،‬ﺒل ﻴﻜﻔﻲ ﺍﻨﺘﻔﺎﺀ ﺩﻟﻴل ﺍﻟﺘﺤﺭﻴﻡ‪.‬‬ ‫ﻻ ﺸﺭﻋﹰﺎ ﻋﻨﺩ ﺍﻟﺠﻤﻬﻭﺭ ﻤـﺎ‬ ‫ﻓﺈﺫﺍ ﺜﺒﺘﺕ ﺍﻟﻘﻴﻤﺔ ﻭﺍﻟﻤﻨﻔﻌﺔ ﻓﻲ ﺸﻲﺀ "ﻋﺭﻓﹰﺎ" ﻜﺎﻥ ﻤﺎ ﹰ‬ ‫ﺩﺍﻡ ﻻ ﻴﻌﺎﺭﺽ ﺫﻟﻙ ﺩﻟﻴل ﻤﻥ ﺠﻬﺔ ﺍﻟﺸﺭﻉ‪ ،‬ﻭﻟﻡ ﻴﻭﺠﺩ‪ ،‬ﺒل ﺍﻟﺫﻱ ﻭﺠﺩ ﻭﺠﻭﺏ ﺘﺤﺼﻴل‬ ‫ﺍﻟﻌﻠﻡ ﺍﻟﻨﺎﻓﻊ ﻭﺍﻻﻨﺘﻔﺎﻉ ﺒﻪ‪ 1.‬ﻭﻨﺯﻉ ﺍﻟﻨﺎﺱ ﻋﻥ ﺃﻋﺭﺍﻓﻬﻡ ﺇﻴﻘﺎﻉ ﻟﻬﻡ ﻓﻲ ﺍﻟﺤﺭﺝ‪ ،‬ﻭﺍﻟﺤـﺭﺝ‬ ‫ﻤﺩﻓﻭﻉ ﻓﻲ ﺍﻟﺩﻴﻥ ‪ ‬ﻭﻟﻭ ﺸﺎﺀ ﺍﷲ ﻷﻋﻨﺘﻜﻡ ‪.‬‬ ‫)ﺍﻟﺒﻘﺭﺓ‪ (22:‬ﻭﻟﻜﻨﻪ ﺴﺒﺤﺎﻨﻪ ﻭﺘﻌﺎﻟﻰ ﻟﻡ ﻴﺸﺄ ‪ ،‬ﻭﻤﺎ ﺠﻌل ﻋﻠـﻴﻜﻡ ﻓـﻲ ﺍﻟـﺩﻴﻥ‬ ‫ﻤﻨﺤﺭﺝ ‪‬‬

‫"ﺍﻟﺤﺞ ﺁﻴﺔ ‪"78:‬‬

‫)‪(2‬‬

‫)‪ (2‬ﺍﻟﻤﻠﻜﻴﺔ ﻟﻠﻌﺒﺎﺩﻱ‪ ،‬ﺹ‪ .199‬ﻴﻘﻭل ﺍﻟﺯﺭﻜﺸﻲ‪" :‬ﺍﻟﻤﺎل‪ :‬ﻫﻭ ﻤﺎ ﻜﺎﻥ ﻤﻨﺘﻔﻌﹰﺎ ﺒﻪ‪ ،‬ﻭﻫﻭ ﺇﻤﺎ ﺃﻋﻴﺎﻥ ﻭﺇﻤﺎ‬ ‫ﻻ ﺒﺎﻟﻨﻅﺭ ﻟﻤﻨﻔﻌﺘﻬﺎ‪ ،‬ﻤﻥ ﺠﻌﻠﻬﺎ‬ ‫ﻤﻨﺎﻓﻊ" ﻗﻭﺍﻋﺩ ﺍﻟﺯﺭﻜﺸﻲ‪ ،‬ﺹ‪ .343‬ﻟﺫﻟﻙ ﻓﺈﻥ "ﺩﻴﺩﺍﻥ ﺍﻟﺼﻴﺩ" ﺘﻌﺘﺒﺭ ﻤﺎ ﹰ‬ ‫ﻁﹸﻤﻌﹰﺎ ﻻﻗﺘﻨﺎﺹ ﻁﺎﺌﺭ‪ ،‬ﺃﻭ ﺍﺼﻁﻴﺎﺩ ﺴﻤﻙ‪ .‬ﻴﻘﻭل ﺍﺒﻥ ﻗﺩﺍﻤﺔ‪ :‬ﺇﻥ ﺍﻟﻤﺎل ﻫﻭ ﻤﺎ ﻜﺎﻥ ﻓﻴﻪ ﻤﻨﻔﻌﺔ ﻤﺒﺎﺤـﺔ‪،‬‬ ‫ﻟﻐﻴﺭ ﺤﺎﺠﺔ ﺃﻭ ﻀﺭﻭﺭﺓ‪ ،‬ﻜﻌﻘﺎﺭ ﻭﺠﻤل ﻭﺩﻭﺩ ﻗﺯ‪ ،‬ﻭﺩﻴﺩﺍﻥ ﻟﺼﻴﺩ‪ ،‬ﻭﻁﻴﺭ ﻟﻘﺼـﺩ ﺼـﻭﺘﻪ‪ ،‬ﻜﺒﻠﺒـل‪،‬‬ ‫ﻭﺒﺒﻐﺎﺀ‪ ،… ،‬ﺃﻤﺎ ﻤﺎ ﻻ ﻨﻔﻊ ﻓﻴﻪ ﻜﺎﻟﺤﺸﺭﺍﺕ‪ ،‬ﺃﻭ ﻓﻴﻪ ﻨﻔﻊ ﻤﺤﺭﻡ ﻜﺎﻟﺨﻤﺭ‪ ،‬ﻭﻤﺎ ﻻ ﻴﺒﺎﻉ ﺇﻻ ﻟﻀـﺭﻭﺭﺓ‬ ‫ﻻ"‪ .‬ﺍﻨﻅﺭ‪ :‬ﺍﻟﻤﻐﻨﻲ ﻤﻊ ﺍﻟﺸﺭﺡ ﺍﻟﻜﺒﻴﺭ‪.439/5 ،‬‬ ‫ﻜﺎﻟﻤﻴﺘﺔ‪ ،‬ﻭﻤﺎ ﻻ ﻴﺒﺎﺡ ﺇﻻ ﻟﺤﺎﺠﺔ‪ ،‬ﻓﻠﻴﺱ ﻤﺎ ﹰ‬ ‫)‪ (1‬ﺤﻕ ﺍﻻﺒﺘﻜﺎﺭ‪ ،‬ﺹ‪ ،126‬ﻭﻤﺎ ﺒﻌﺩﻫﺎ‪.‬‬ ‫)‪ (2‬ﺍﻟﻤﺼﺩﺭ ﺍﻟﺴﺎﺒﻕ‪.129 ،‬‬

‫ﺘﻔﻜﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪2001 ،(2‬ﻡ ‪1422/‬ﻫـ‬

‫ﺍﻟﻭﺍﻗﻊ ﺍﻹﺴﻼﻤﻲ‬

‫ﻭﺒﻨﺎﺀ ﻋﻠﻴﻪ ﻓﺎﻟﺸﺎﺭﻉ ﻴﻘﺭ ﻤﺎﻟﻴﺔ ﺤﻕ ﺍﻟﻤﺅﻟﻑ ‪ ،‬ﻷﻥ ﺠﺭﻴﺎﻥ ﺍﻟﻤﻌﺎﻭﻀﺔ ﻓﻴﻪ ﺃﺼﺒﺢ‬ ‫ﻋﺭﻓﹰﺎ ﻋﺎﻟﻤﻴﺎﹰ‪،‬ﻭﻷﻨﻪ ﻤﺒﻨﻲ ﻋﻠﻰ ﺍﻟﻤﺼﻠﺤﺔ ﺍﻟﻤﺭﺴﻠﺔ ﺍﻟﻤﺘﻌﻠﻘﺔ ﺒﺎﻟﺤﻕ ﺍﻟﻌـﺎﻡ‪ ،‬ﻭﻫـﻭ ﻓـﻲ‬ ‫ﺍﻟﻭﻗﺕ ﺫﺍﺘﻪ ﻋﻼﻗﺔ ﺍﺨﺘﺼﺎﺼﻴﺔ ﺒﻴﻥ ﺍﻟﺤﻕ ﻭﺼﺎﺤﺒﻪ‪ ،‬ﻟﺫﻟﻙ ﺃﺼﺒﺢ ﻫﺫﺍ ﺍﻟﺤﻕ ﺤﻘﹰﺎ ﻋﻴﻨﻴﹰﺎ‬ ‫ﻤﺎﻟﻴﹰﺎ ﻤﻘﺼﻭﺭﹰﺍ ﻋﻠﻰ ﺼﺎﺤﺒﻪ ﻭﺤﺩﻩ‪.‬‬

‫)‪(3‬‬

‫ﻴﻘﻭل ﺍﻟﺸﻴﺦ ﻭﻫﺒﺔ ﺍﻟﺯﺤﻴﻠﻲ ﺤﻔﻅﻪ ﺍﷲ ﺘﻌﺎﻟﻰ‪:‬‬ ‫ﻭﺤﻕ ﺍﻟﻤﻠﻜﻴﺔ ﻴﻤﻨﺢ ﺼﺎﺤﺒﻪ ﺴﻠﻁﺎﺕ ﺃﻭ ﺼﻼﺤﻴﺎﺕ ﺜـﻼﺙ‪ :‬ﻫـﻲ ﺍﻻﺴـﺘﻌﻤﺎل‬ ‫ﻭﺍﻻﺴﺘﻐﻼل ﻭﺍﻟﺘﺼﺭﻑ‪ ،‬ﻭﺒﺘﻌﺒﻴﺭ ﻓﻘﻬﺎﺌﻨﺎ‪" :‬ﺍﻟﺘﻤﻜﻴﻥ ﻤﻥ ﺍﻻﻨﺘﻔﺎﻉ" ﻭﺍﻟﺘﺼـﺭﻑ ﻴﺠﻴـﺯ‬ ‫ﺍﻟﺘﻨﺎﺯل ﻋﻥ ﻤﺤل ﺍﻟﺤﻕ ﺒﻌﻭﺽ‪ ،‬ﺃﻭ ﺒﻐﻴﺭ ﻋﻭﺽ‪ ،‬ﻭﻫﺫﺍ ﻴﻌﻨﻲ ﺃﻥ ﺍﻟﻤﻌﺎﻭﻀـﺔ ﺃﺜـﺭ‬ ‫ﺍﻟﺘﻤﻠﻙ ﻭﺜﻤﺭﺘﻪ‪ ،‬ﻭﺃﻥ ﻟﺼﺎﺤﺒﻪ ﻋﻠﻴﻪ ﺤﻘﺎ ﻋﻴﻨﻴﺎ ﺒﺩﻟﻴل ﺍﻋﺘﺭﺍﻑ ﺍﻟﻘﻭﺍﻨﻴﻥ ﺒـﻪ‪ ،‬ﻭﻋـﺭﻑ‬ ‫)‪(4‬‬

‫ﺍﻟﻨﺎﺱ ﻋﻠﻴﻪ‪.‬‬

‫ﻭﺍﻟﻘﻴﻤﺔ ﺘﺜﺒﺕ ﺒﺎﻟﻌﺭﻑ ﺍﻟﺫﻱ ﻻ ﻴﺼـﺎﺩﻤﻪ ﺩﻟﻴـل ﻤـﻥ ﺍﻟﺸـﺭﻉ ﺨـﺎﺹ ﻓـﻲ‬ ‫ﻤﻭﻀﻭﻋﻪ‬

‫)‪(5‬‬

‫ﻓﻜل ﻤﻨﻔﻌﺔ ﺫﺍﺕ ﻗﻴﻤﺔ ﻤﺎﻟﻴﺔ ﻋﺭﻓﺎ ﺘﻌﺘﺒﺭ ﻤﺎﻻ ﻭﻟﻭ ﻟﻡ ﺘﻜﻥ ﻋﻴﻨﺎ ﺇﺫﺍ ﻜـﺎﻥ‬

‫ﻤﺒﺎﺤﺎ ﺍﻻﻨﺘﻔﺎﻉ ﺒﻬﺎ ﺸﺭﻋﺎ‪ ،‬ﻭﺍﻷﺼل ﺍﻹﺒﺎﺤﺔ ﺤﺘﻰ ﻴﺭﺩ ﺩﻟﻴل ﺍﻟﺘﺤﺭﻴﻡ‪.‬‬ ‫ﻭﻤﺎﻟﻴﺔ ﺍﻹﻨﺘﺎﺝ ﺍﻟﻔﻜﺭﻱ ﻟﺤﻕ ﺍﻟﻤﺅﻟﻑ ﻭﺍﻟﻤﺨﺘﺭﻉ ﻋﺭﻑ ﻋﺎﻟﻤﻲ ‪ ،‬ﻭﺃﻤﺭ ﺸﺎﺌﻊ ﺒﻴﻥ‬ ‫ﺍﻷﻤﻡ‪ ،‬ﻭﺍﺴﺘﻘﺭ ﻋﻠﻰ ﺫﻟﻙ ﻋﺭﻑ ﺠﻤﻴﻊ ﺍﻟﺩﻭل ﻭﺍﻟﺸﻌﻭﺏ ﻓﻲ ﺍﻟﻌﺎﻟﻡ‪ ،‬ﻭﺍﻟﻌـﺭﻑ ﻴﺜﺒـﺕ‬ ‫ﻤﺎﻟﻴﺔ ﺍﻷﺸﻴﺎﺀ ﺸﺭﻋﺎﹰ‪- ،‬ﻤﺎﺩﻴﺔ ﺃﻭ ﻤﻌﻨﻭﻴﺔ‪ -‬ﻤﺎ ﻟﻡ ﻴﺭﺩ ﻨﺹ ﺨـﺎﺹ ﻓـﻲ ﻤﻭﻀـﻭﻋﻪ‬ ‫ﻴﺤﺭﻤﻪ ‪-‬ﻜﻤﺎ ﺫﻜﺭﻨﺎ‪ -‬ﺃﻭ ﺇﺠﻤﺎﻉ ﺃﻭ ﻗﻴﺎﺱ ﻤﻌﺘﺒﺭ‪ ،‬ﺃﻭ ﺘﺼﺎﺩﻡ ﻗﺎﻋﺩﺓ ﻋﺎﻤﺔ ﻓـﻲ ﺍﻟـﺩﻴﻥ‬ ‫ﻗﻁﻌﻴﺔ‪ ،‬ﻭﻟﻡ ﻴﻭﺠﺩ‪ ،‬ﺒل ﺍﻟﺫﻱ ﻭﺠﺩ ﺇﻴﺠﺎﺏ ﺘﺤﺼﻴل ﺫﻟﻙ‪ ،‬ﺒﺎﻋﺘﺒﺎﺭﻩ ﻤﻘﺼﺩﹰﺍ ﺸﺭﻋﻴﹰﺎ ﻗﻁﻌﻴﹰﺎ‬ ‫ﻟﻤﺎ ﻓﻴﻪ ﻤﺼﻠﺤﺔ ﺤﻘﻴﻘﻴﺔ ﻋﺎﻤﺔ ﻤﺅﻜﺩﺓ‪ ،‬ﺒﺩﻟﻴل ﺘﻬﺎﻓﺕ ﺍﻟﻤﺜﻘﻔﻴﻥ ﻭﺍﻟﻤﺘﻌﻠﻤﻴﻥ ﻓﻲ ﻜل ﻤﻜﺎﻥ‬ ‫)‪ (3‬ﺍﻟﻤﺼﺩﺭ ﺍﻟﺴﺎﺒﻕ‪ ،‬ﺹ‪.139‬‬ ‫)‪ (4‬ﺍﻨﻅﺭ‪ :‬ﺍﻟﺸﻴﺦ ﻭﻫﺒﺔ ﺍﻟﺯﺤﻴﻠﻲ ﻓﻲ ﺒﺤﺜﻪ ﺤﻭل ﺒﻴﻊ ﺍﻟﺤﻘﻭﻕ ﺍﻟﻤﻌﻨﻭﻴـﺔ‪ ،‬ﻤﺠﻠـﺔ ﺍﻟﻤﺠﻤـﻊ ﺍﻟﻔﻘﻬـﻲ‬ ‫ﺍﻹﺴﻼﻤﻲ‪ ،‬ﺍﻟﻌﺩﺩ ﺍﻟﺨﺎﻤﺱ‪ ،‬ﺍﻟﺠﺯﺀ ‪ ،3‬ﺹ ‪.2393‬‬ ‫)‪ (5‬ﺍﻟﻤﺼﺩﺭ ﺍﻟﺴﺎﺒﻕ‪ ،‬ﺹ‪.30‬‬

‫ﻗﻀﺎﻴﺎ ﻤﻌﺎﺼﺭﺓ ﻓﻲ ﺍﻟﺭﻫﻥ ﻤﻥ ﻤﻨﻅﻭﺭ ﺇﺴﻼﻤﻲ‬ ‫ﻓﻲ ﺍﻟﻌﺎﻟﻡ ﻻﻗﺘﻨﺎﺀ ﺍﻟﻜﺘﺏ‪.‬‬

‫)‪(1‬‬

‫ﺩ‪ .‬ﻋﺎﺭﻑ ﻋﻠﻲ ﻋﺎﺭﻑ‬

‫ﻭﺍﻟﻘﻀﺎﻴﺎ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻟﻤﻌﺭﻓﻴﺔ ﺍﻟﻤﻨﺸﻭﺭﺓ ﺒﻜﺎﻓﺔ ﻭﺴﺎﺌل ﺍﻟﻨﺸﺭ‬

‫ﻤﺜل‪ :‬ﺃﺸﺭﻁﺔ ﺍﻟﻜﺎﺴﻴﺕ ﻭﺍﻟﻔﻴﺩﻴﻭ ﻭﺍﻟﺩﻴﺴﻜﺕ ﻭﺍﻟﺴﻴﺩﻱ ﺭﻭﻡ ‪ ،‬ﻭﺃﻴﺔ ﻭﺴﻴﻠﺔ ﺃﺨﺭﻯ ﺴﻭﻑ‬ ‫ﻴﻨﺘﺠﻬﺎ ﺍﻟﻌﻠﻡ ﻓﻲ ﻤﺠﺎﻻﺕ ﺍﻟﺜﻭﺭﺓ ﺍﻟﺘﻘﻨﻴﺔ ﻟﻨﺸﺭ ﺍﻟﻌﻠﻭﻡ ﻭﻭﺴﺎﺌل ﺍﻻﺘﺼﺎﻻﺕ‪ ،‬ﻭﺍﻟﺘﻲ ﺘﻌـﺩ‬ ‫ﻤﻥ ﺃﻭﻋﻴﺔ ﺍﻟﻌﻠﻡ ﻭﺍﻟﻤﻌﺎﺭﻑ ‪.‬‬ ‫ﺇﻥ ﺍﻟﻌﻼﻗﺔ ﺍﻟﻤﺒﺎﺸﺭﺓ ﺒﻴﻥ ﺍﻟﻤﺅﻟﻑ ﻭﺇﻨﺘﺎﺠﻪ ﺍﻟﻔﻜﺭﻱ‪ ،‬ﻭﺍﻟﻤﻨﺼﺒﺔ ﻋﻠﻰ ﻤﺤل ﻫـﻭ‬ ‫ﻤﺎل‪ ،‬ﺇﺫﺍ ﺃﻗﺭﻫﺎ ﺍﻟﺸﺎﺭﻉ‪ ،‬ﺘﻌﺘﺒﺭ ﺤﻘﹰﺎ ﻋﻴﻨﻴﹰﺎ ﻤﺎﻟﻴﺎﹰ‪ ،‬ﺘﺠﺭﻱ ﺍﻟﻤﻌﺎﻭﻀﺔ ﻓﻲ ﻤﺤﻠﻬﺎ ﻋﺭﻓـﹰﺎ ‪،‬‬ ‫ﻭﻴﺠﺭﻱ ﻓﻴﻬﺎ ﺍﻟﻤﻠﻙ‪ ،‬ﻷﻥ ﺍﻟﻤﻌﺎﻭﻀﺔ ﺃﺴﺎﺴﻬﺎ ﺍﻟﻤﻠﻙ‬

‫)‪(2‬‬

‫ﻭﻫﻨﺎﻙ ﻤﻥ ﺃﻫل ﺍﻟﻘـﺎﻨﻭﻥ ﻤـﻥ‬

‫ﻴﺭﻯ ﺃﻥ ﺍﻟﺤﻕ ﺍﻟﻤﻌﻨﻭﻱ ﻴﺘﻔﻕ ﻤﻊ ﺍﻟﻤﻠﻜﻴﺔ ﺍﻟﻌﺎﺩﻴﺔ ﻓﻲ ﻨﻭﺍﺡ‪ ،‬ﻭﻴﺨﺘﻠﻑ ﻋﻨﻬﺎ ﻓﻲ ﺃﺨﺭﻯ‪،‬‬ ‫ﻓﻬﻭ ﻋﺒﺎﺭﺓ ﻋﻥ ﺴﻠﻁﺔ ﺘﻨﺼﺏ ﻋﻠﻰ ﺍﻟﺸﻲﺀ ﺍﻟﻤﻌﻨﻭﻱ ﻤﺒﺎﺸﺭﺓ ﺩﻭﻥ ﻭﺴـﺎﻁﺔ‪ ،‬ﻭﺘﺨـﻭل‬ ‫ﺼﺎﺤﺒﻪ ﺤﻕ ﺍﻻﻨﺘﻔﺎﻉ ﻭﺍﻻﺴﺘﻐﻼل ﻭﺍﻟﺘﺼﺭﻑ ‪ ،‬ﻟﻜﻨﻪ ﻻ ﻴﻘﺒل ﺍﻻﺴﺘﺌﺜﺎﺭ ﺒﺤﻜﻡ ﻁﺒﻴﻌﺘﻪ ‪،‬‬ ‫ﻭﻫﻭ ﻜﻭﻨﻪ ﻴﻘﻊ ﻋﻠﻰ ﺸﻲﺀ ﻏﻴﺭ ﻤﺎﺩﻱ‪ ،‬ﻭﻜﺫﻟﻙ ﻻ ﻴﺼﺢ ﺃﻥ ﻴﻜﻭﻥ ﻤﺅﺒﺩﹰﺍ‪.‬‬

‫)‪(3‬‬

‫ﻭﻋﻼﻗﺔ ﺍﻟﻤﺅﻟﻑ ﺒﻤﺅﻟﻔﻪ ﻫﻲ ﻋﻼﻗﺔ ﺍﺨﺘﺼﺎﺼﻴﺔ ﻤﺒﺎﺸـﺭﺓ‪ ،‬ﻭﻻ ﻴﺠـﻭﺯ ﻷﺤـﺩ‬ ‫ﺍﻟﻌﺩﻭﺍﻥ ﻋﻠﻴﻪ‪ ،‬ﺃﻭ ﺍﻟﺘﺼﺭﻑ ﻓﻴﻪ‪ ،‬ﺇﻻ ﺒﺈﺫﻥ ﺼﺎﺤﺒﻪ‪ ،‬ﻭﺒﺎﻋﺘﺒﺎﺭﻩ ﺤﻘﹰﺎ ﻤﺎﻟﻴﹰﺎ ﻓﺈﻨﻪ ﻴـﻭﺭﺙ‬ ‫ﺸﺭﻋﹰﺎ)‪. (4‬‬ ‫ﻭﻴﺘﻌﻠﻕ ﺒﺎﻻﺒﺘﻜﺎﺭ ﺍﻟﺫﻫﻨﻲ ﺤﻕ ﻋﺎﻡ ﻭﻫﻭ ﺤﻕ ﺍﷲ ﺘﻌﺎﻟﻰ‪ ،‬ﻟﻤﺎ ﻓﻴﻪ ﻤـﻥ ﻤﺼـﻠﺤﺔ‬ ‫ﺇﻨﺴﺎﻨﻴﺔ ﻋﺎﻤﺔ‪ ،‬ﺘﻌﺘﺒﺭ ﻤﻘﺼﺩﹰﺍ ﺸﺭﻋﻴﹰﺎ ﻗﻁﻌﻴﺎﹰ‪ ،‬ﻓﻌﺩﻡ ﺍﻋﺘﺒﺎﺭ ﻤﺎﻟﻴﺔ ﺍﻹﻨﺘﺎﺝ ﺍﻟﻔﻜﺭﻱ ﻴﺅﺩﻱ‬ ‫ﻓﻲ ﻫﺫﺍ ﺍﻟﻌﺼﺭ ﺇﻟﻰ ﺍﻨﻘﻁﺎﻉ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻥ ﺍﻻﺴﺘﻤﺭﺍﺭ ﻓﻲ ﺍﻟﺒﺤﺙ ﻭﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﻌﻠﻤﻴـﺔ‪،‬‬ ‫ﻭﻓﻲ ﻫﺫﺍ ﻫﺩﻡ ﻟﻤﻘﺼﺩ ﺸﺭﻋﻲ )‪.(1‬‬ ‫)‪ (1‬ﺍﻟﻤﺼﺩﺭ ﺍﻟﺴﺎﺒﻕ‪ ،‬ﺹ‪.20‬‬ ‫)‪ (2‬ﺍﻟﻤﺼﺩﺭ ﺍﻟﺴﺎﺒﻕ‪ ،‬ﺹ‪.188‬‬ ‫)‪ (3‬ﺍﻟﻤﻠﻜﻴﺔ ﻓﻲ ﺍﻟﻘﻭﺍﻨﻴﻥ ﺍﻟﻌﺭﺒﻴﺔ‪ ،‬ﺩ‪ .‬ﻋﺒﺩ ﺍﻟﻤﻨﻌﻡ ﻓﺭﺝ ﺍﻟﺼﺩﺓ‪ ،9/1 ،‬ﻨﻅﺭﻴﺔ ﺍﻟﺤﻕ‪ ،‬ﺩ‪ .‬ﺍﻟﺸﺭﻗﺎﻭﻱ‪،‬‬ ‫ﺹ‪ ،58‬ﻤﺤﺎﻀﺭﺍﺕ ﻓﻲ ﺍﻟﻨﻅﺭﻴﺔ ﺍﻟﻌﺎﻤﺔ ﻟﻠﺤﻕ‪ ،‬ﺩ‪ .‬ﺇﺴﻤﺎﻋﻴل ﻏﺎﻨﻡ‪ ،‬ﺹ‪.82‬‬ ‫)‪ (4‬ﺤﻕ ﺍﻻﺒﺘﻜﺎﺭ‪ ،‬ﺹ‪.138‬‬ ‫)‪ (1‬ﺍﻟﻤﺼﺩﺭ ﺍﻟﺴﺎﺒﻕ‪ ،‬ﺹ‪.136‬‬

‫ﺘﻔﻜﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪2001 ،(2‬ﻡ ‪1422/‬ﻫـ‬

‫ﺍﻟﻭﺍﻗﻊ ﺍﻹﺴﻼﻤﻲ‬

‫ﺍﻟﺤﻕ ﺍﻷﺩﺒﻲ ﻭﺍﻟﺤﻕ ﺍﻟﻤﺎﻟﻲ‪:‬ﺤﻕ ﺍﻟﻤﺅﻟﻑ ﻟﻴﺱ ﻜﺘﻠﺔ ﻭﺍﺤﺩﺓ ﻭﺇﻨﻤﺎ ﻴﺘﻜﻭﻥ ﻤﻥ‬ ‫ﺤﻘﻴﻥ ﻫﻤﺎ‪ :‬ﺍﻟﺤﻕ ﺍﻷﺩﺒﻲ ‪ ،‬ﻭﺍﻟﺤﻕ ﺍﻟﻤﺎﻟﻲ ‪ ،‬ﻓﻬﻤﺎ ﺤﻘﺎﻥ ﻤﻨﻔﺼﻼﻥ ﻤﺴﺘﻘﻼﻥ ﻋﻥ‬ ‫ﺒﻌﻀﻬﻤﺎ‪.‬‬ ‫ﻭﺍﻟﺤﻕ ﺍﻷﺩﺒﻲ ﻫﻭ‪ :‬ﺤﻕ ﺍﻟﻤﺅﻟﻑ ﻤﻥ ﻨﺎﺤﻴﺔ ﺃﺩﺒﻴﺔ ﺒﺤﺘﺔ‪ ،‬ﺘﺨ َﻭّل ﻟﻠﻤﺅﻟﻑ ﻭﺤـﺩﻩ‬ ‫ﺤﻕ ﺘﻘﺭﻴﺭ ﻨﺸﺭ ﻤﺼﻨﻔﻪ ﻋﻠﻰ ﺍﻟﺠﻤﻬﻭﺭ ﻭﻨﺴﺒﺘﻪ ﺇﻟﻰ ﻨﻔﺴﻪ ﻭﺴﺤﺒﻪ ﻤﻥ ﺍﻟﺘﺩﺍﻭل ﻭﺇﻟـﺯﺍﻡ‬ ‫ﺍﻟﻐﻴﺭ ﺒﺎﺤﺘﺭﺍﻡ ﻤﺼﻨﻔﻪ‪ ،‬ﻓﻼ ﻴﺠﻭﺯ ﻟﻠﻐﻴﺭ ﺃﻥ ﻴﻌﻤل ﻓﻴﻪ ﺒﺎﻹﻀﺎﻓﺔ ﺃﻭ ﺍﻟﺤﺫﻑ ﺃﻭ ﺍﻟﺘﺤﻭﻴﺭ‬ ‫ﺃﻭ ﺍﻟﺘﻌﺩﻴل ‪ ،‬ﻭﺍﻟﺤﻕ ﺍﻷﺩﺒﻲ ﻏﻴﺭ ﻗﺎﺒل ﻟﻠﺤﺠﺯ ﻋﻠﻴﻪ ‪ ،‬ﻭﻻ ﻴﻘﺒل ﺍﻟﺘﻨـﺎﺯل ﻋﻨـﻪ ‪ ،‬ﻭﻻ‬ ‫ﻴﻨﺘﻘل ﺇﻟﻰ ﺍﻟﻭﺭﺜﺔ‪.‬‬ ‫ﻭﺍﻟﺤﻕ ﺍﻟﻤﺎﺩﻱ "ﺍﻟﻤﺎﻟﻲ" ﻫﻭ ﺤﻕ ﺍﻟﻤﺅﻟﻑ ﻤﻥ ﺍﻟﻨﺎﺤﻴﺔ ﺍﻟﻤﺎﺩﻴﺔ‪ ،‬ﻓﺈﺫﺍ ﻗﺭﺭ ﺍﻟﻤﺅﻟﻑ‬ ‫ﻨﺸﺭ ﻤﺼﻨﻔﻪ ﻓﺈﻥ ﻤﺎ ﻴﻨﺸﺄ ﻋﻥ ﻫﺫﺍ ﺍﻟﻨﺸﺭ ﻤﻥ ﺤﻘﻭﻕ ﻤﺎﻟﻴﺔ ‪ ،‬ﺘﺅﻭل ﺘﻠﻘﺎﺌﻴـﹰﺎ ﻟﻠﻤﺅﻟـﻑ‪.‬‬ ‫ﻓﺎﻟﺠﺎﻨﺏ ﺍﻟﻤﺎﺩﻱ ﻤﻥ ﺤﻕ ﺍﻟﻤﺅﻟﻑ ﻫﻭ ﺤﻕ ﻤﺴﺘﻘل ﻗﺎﺌﻡ ﺒﺫﺍﺘﻪ ﻭﻫﻭ ﺤﻕ ﻋﻴﻨـﻲ ﻭﻤـﺎل‬ ‫ﻥ ﺍﻟﻤﺅﻟﻑ ﻴﺘﻤﺘﻊ ﺒﺎﺤﺘﻜﺎﺭ ﺍﺴﺘﺌﺜﺎﺭﻱ ﻋﻠﻰ ﻜل ﻤﺘﺤﺼﻼﺕ ﺍﺴﺘﻐﻼل ﻤﺼﻨﻔﻪ‬ ‫ﻤﻨﻘﻭل ‪ ،‬ﻷ ّ‬ ‫ﺒﻜل ﺍﻟﻁﺭﻕ‪.‬‬

‫)‪(2‬‬

‫ﻥ ﻟﺼﺎﺤﺏ ﺍﻟﺘﺄﻟﻴﻑ ﺤﻘﹰﺎ ﻋﻠﻰ ﻤﺎ ﺍﺒﺘﻜﺭﻩ ﻤﻥ ﻋﻤل ﺫﻫﻨﻲ ﻭﺃﺨﺭﺠﻪ ﺇﻟﻰ ﺍﻟﻭﺠﻭﺩ‬ ‫ﺇّ‬ ‫ﺒﺠﻬﺩﻩ ﺍﻟﻌﻘﻠﻲ ‪ ،‬ﺤﻴﺙ ﺸﺤﺫ ﻓﻴﻪ ﻫﻤﺘﻪ ‪ ،‬ﻭﺃﻋﻤل ﻓﻴﻪ ﻁﺎﻗﺘﻪ ‪ ،‬ﻓﺘﺠﺴﺩ ﻓﻲ ﻭﺍﻗﻊ ﻤﻠﻤـﻭﺱ‬ ‫ﻋﻠﻰ ﻫﻴﺌﺔ ﻜﺘﺎﺏ ﺃﻭ ﺍﺨﺘﺭﺍﻉ ‪ ،‬ﻭﺠﻬﺩﻩ ﻫﺫﺍ ﻴُﻘﻭﱠﻡ ﺒﻤﺎل ‪ ،‬ﺃﻤﺎ ﺍﻟﺠﺎﻨﺏ ﺍﻷﺩﺒﻲ ﻤـﻥ ﺤـﻕ‬ ‫ﻼ ‪ ،‬ﺒـل ﻫـﻭ ﺤـﻕ ﻤـﻥ ﺍﻟﺤﻘـﻭﻕ‬ ‫ﺍﻟﻤﺅﻟﻑ ﻓﻬﻭ ﻟﻴﺱ ﺒﺤﻕ ﻋﻴﻨﻲ‪ ،‬ﻭﻟﻴﺱ ﺒﻤﺎل ﺃﺼ ﹰ‬ ‫ﺍﻟﺸﺨﺼﻴﺔ‪ ،‬ﻤﺜﻠﻪ ﻓﻲ ﺫﻟﻙ ﻤﺜل ﺤﻕ ﺍﻷﺒﻭﺓ‪ ،‬ﻭﻜﻤﺎ ﺃﻥ ﺍﻷﺏ ﻟﻪ ﺤﻕ ﺍﻷﺒﻭﺓ ﻋﻠـﻰ ﺍﺒﻨـﻪ‪،‬‬ ‫ﻜﺫﻟﻙ ﺍﻟﻤﺅﻟﻑ ﻟﻪ ﺤﻕ ﺍﻷﺒﻭﺓ ﻋﻠﻰ ﻤﺼﻨﻔﻪ‪.‬‬

‫)‪(3‬‬

‫)‪ (2‬ﻨﺩﻭﺓ ﺤﻘﻭﻕ ﺍﻟﻤﺅﻟﻑ‪ ،‬ﺒﺤﺙ‪ :‬ﺤﻤﺎﻴﺔ ﺤﻕ ﺍﻟﻤﺅﻟﻑ ﻤﻥ ﻤﻨﻅﻭﺭ ﺇﺴﻼﻤﻲ‪ ،‬ﻤﺤﻤﺩ ﺸـﺤﺎﺕ ﺍﻟﺠﻨـﺩﻱ‪،‬‬ ‫‪.398-394/1‬‬ ‫)‪ (3‬ﺍﻟﻭﺴﻴﻁ ﻟﻠﺴﻨﻬﻭﺭﻱ‪ ،357/8 ،‬ﺍﻟﺤﻕ ﺍﻷﺩﺒﻲ ﻟﻠﻤﺅﻟﻑ‪ ،‬ﺩ‪ .‬ﻋﺒﺩ ﺍﻟﺭﺸﻴﺩ ﻤﺄﻤﻭﻥ ﺸﺩﻴﺩ‪ ،‬ﺹ‪ ،269‬ﺩﺍﺭ‬ ‫ﺍﻟﻨﻬﻀﺔ ﺍﻟﻌﺭﺒﻴﺔ‪ ،1978 ،‬ﻤﺤﻤﺩ ﺸﺤﺎﺕ ﺍﻟﺠﻨﺩﻱ‪ ،‬ﺍﻟﻤﺼﺩﺭ ﺍﻟﺴﺎﺒﻕ‪.394/1 ،‬‬

‫ﻗﻀﺎﻴﺎ ﻤﻌﺎﺼﺭﺓ ﻓﻲ ﺍﻟﺭﻫﻥ ﻤﻥ ﻤﻨﻅﻭﺭ ﺇﺴﻼﻤﻲ‬

‫ﺩ‪ .‬ﻋﺎﺭﻑ ﻋﻠﻲ ﻋﺎﺭﻑ‬

‫ﻓﺎﻟﻤﺼﻨﻑ –ﻜﻤﺎ ﻴﺼﻔﻭﻨﻪ‪ -‬ﻜﺎﻟﻭﻟﻴﺩ ﻤﻥ ﺤﻴﺙ ﻨﺴﺒﺘﻪ ﺇﻟﻰ ﺃﺒﻴﻪ ‪ ،‬ﻭﻻ ﻴﻘﺒل ﺍﻟﺘﻨﺎﺯل‬ ‫ﻋﻨﻪ‪ ،‬ﻭﻻ ﺍﻹﺴﻘﺎﻁ‪ ،‬ﻓﻬﻭ ﻟﺼﻴﻕ ﺒﺎﻟﻤﺅﻟﻑ ﻻ ﻴﻨﻔﻙ ﻋﻨﻪ‪ ،‬ﻴﺨﺘﺹ ﺒﻪ ﻭﺤﺩﻩ ﺩﻭﻥ ﺴﻭﺍﻩ ﻓﻲ‬ ‫ﺤﻴﺎﺘﻪ ﻭﺒﻌﺩ ﻤﻤﺎﺘﻪ‪ .‬ﻓﻼ ﻴﺠﻭﺯ ﻷﺤﺩ ﺃﻥ ﻴﻨﺘﺤﻠﻪ ﻟﻨﻔﺴﻪ ﻷﻨﻪ ﺨﻴﺎﻨﺔ ﻤﺤﺭﻤـﺔ‪ ،‬ﻭﻗﺭﺼـﻨﺔ‬ ‫ﺍﻟﻤﺅﻟﻔﺎﺕ ﻤﻤﻨﻭﻋﺔ ﻓﻲ ﺠﻤﻴﻊ ﺍﻟﺸﺭﺍﺌﻊ ﻭﺍﻷﺩﻴﺎﻥ‪ ،‬ﻟﺫﻟﻙ ﺩﻋﺎ ﺍﻟﻌﻠﻤﺎﺀ ﺭﺤﻤﻬـﻡ ﺍﷲ ﺇﻟـﻰ‬ ‫ﻭﺠﻭﺏ ﺍﻟﺘﺯﺍﻡ ﺍﻷﻤﺎﻨﺔ ﺍﻟﻌﻠﻤﻴﺔ ‪ ،‬ﺒﺘﻭﺜﻴﻕ ﺍﻷﺨﺒﺎﺭ‪ ،‬ﻭﻋﺯﻭﻫﺎ ﺇﻟﻰ ﻤﺼﺎﺩﺭﻫﺎ ﺍﻟﺘﻲ ﺍﺴﺘﻘﻴﺕ‬ ‫ﻤﻨﻬﺎ ﺒﺩﻗﺔ ﻭﺃﻤﺎﻨﺔ‪ ،‬ﻭﻗﺩ ﻜﺸﻔﻭﺍ ﻋﻥ ﻜﺜﻴﺭ ﻤﻥ ﺍﻟﺴﺭﻗﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ ﻓﻲ "ﺍﻟﺘـﺎﺭﻴﺦ ﺍﻟﻌﻠﻤـﻲ"‬ ‫ﻤﻨﻬﺎ‪ :‬ﺍﻹﺒﺎﻨﺔ ﻋﻥ ﺴﺭﻗﺎﺕ ﺍﻟﻤﺘﻨﺒﻲ ﻟﻠﻌﻤﻴﺩﻱ ‪ ،‬ﻭﺍﻟﺤﺠﺔ ﻓـﻲ ﺴـﺭﻗﺎﺕ ﺍﺒـﻥ ﺤﺠـﺔ ‪،‬‬ ‫ﻭﺴﺭﻗﺎﺕ ﺍﻟﺒﺤﺘﺭﻱ ﻤﻥ ﺃﺒﻲ ﺘﻤﺎﻡ ‪ ،‬ﻭﺫﻜﺭﻭﺍ ﺍﺤﺘﺠﺎﺝ ﺍﻟﺴﻴﻭﻁﻲ ﻋﻠﻰ ﺍﻟﻘﺴﻁﻼﻨﻲ ﺃﻤـﺎﻡ‬ ‫ﺍﻟﻘﺎﻀﻲ ﺍﻟﺸﻴﺦ ﺯﻜﺭﻴﺎ ﺍﻷﻨﺼﺎﺭﻱ ‪ ،‬ﻷﻨﻪ ﻜﺎﻥ ﻴﺄﺨﺫ ﻤﻥ ﻜﺘﺒﻪ‪ ،‬ﻭﻴﺴـﺘﻤﺩ ﻤﻨـﻪ ﺩﻭﻥ ﺃﻥ‬ ‫ﻴﻨﺴﺏ ﺇﻟﻴﻬﺎ )‪ ،(1‬ﻫﺫﺍ ﻤﻥ ﻨﺎﺤﻴﺔ ﺍﻟﺤﻕ ﺍﻷﺩﺒﻲ‪.‬‬ ‫ﺃﻤﺎ ﻨﻁﺎﻕ ﺍﻟﺤﻕ ﺍﻟﻤﺎﻟﻲ ﻟﻠﻤﺅﻟﻑ ﻓﻴﺘﻨﺎﻭل ﻨﻘل ﺍﻟﻤﺼﻨﻑ ﺇﻟﻰ ﺍﻟﺠﻤﻬـﻭﺭ ﺒﻁﺭﻴـﻕ‬ ‫ﻏﻴﺭ ﻤﺒﺎﺸﺭ ﺒﻨﺴﺦ ﺼﻭﺭ ﻤﻨﻪ ﺒﻭﺴﺎﻁﺔ ﺍﻟﻁﺒﺎﻋﺔ ﺃﻭ ﺍﻟﺭﺴﻡ ﺃﻭ ﺍﻟﺤﻔـﺭ ﺃﻭ ﺍﻟﺘﺼـﻭﻴﺭ ﺃﻭ‬ ‫ﺍﻟﺼﺏ ﻓﻲ ﻗﻭﺍﻟﺏ‪ ..‬ﺍﻟﺦ‪ ،‬ﻜﻤﺎ ﻴﺘﻨﺎﻭل ﻨﻘل ﺍﻟﻤﺼﻨﻑ ﺇﻟﻰ ﺍﻟﺠﻤﻬـﻭﺭ ﺒﻁﺭﻴـﻕ ﻤﺒﺎﺸـﺭ‬ ‫ﺒﺎﻷﺩﺍﺀ ﺍﻟﻌﻠﻨﻲ‪.‬‬ ‫ﻭﻟﻠﻤﺅﻟﻑ ﺃﻥ ﻴﺘﺼﺭﻑ ﻓﻲ ﺤﻘﻪ ﺍﻟﻤﺎﻟﻲ ﻟﻠﻐﻴﺭ ﻭﻴﻜﻭﻥ ﺫﻟﻙ ﻋﺎﺩﺓ ﻋﻥ ﻁﺭﻴﻕ ﻋﻘﺩ‬ ‫ﺍﻟﻨﺸﺭ‪.‬‬

‫)‪(2‬‬

‫ﻭﺒﻌﺩ ﻫﺫﻩ ﺍﻟﻤﻘﺩﻤﺔ ﺴﻨﻠﻘﻲ ﺍﻟﻀﻭﺀ ﻋﻠﻰ ﺍﻟﻤﺴﺄﻟﺔ ﺍﻟﻬﺎﻤﺔ ﻓﻲ ﺍﻟﻤﻭﻀـﻭﻉ ﻭﻫـﻲ‪:‬‬ ‫ﻤﺩﻯ ﺸﺭﻋﻴﺔ ﺭﻫﻥ ﺍﻟﺤﻘﻭﻕ ﺍﻟﻤﻌﻨﻭﻴﺔ‪ ،‬ﻭﻤﻨﻬﺎ ﺭﻫﻥ ﺤﻕ ﺍﻟﻤﺅﻟﻑ‪.‬‬

‫)‪ (1‬ﺍﻨﻅﺭ‪ :‬ﺒﺤﺙ ﻤﻠﻜﻴﺔ ﺍﻟﺘﺄﻟﻴﻑ ﺘﺎﺭﻴﺨﹰﺎ ﻭﺤﻜﻤﹰﺎ ‪ ،‬ﺩ‪ .‬ﺒﻜﺭ ﺒﻥ ﻋﺒﺩ ﺍﷲ ﺃﺒﻭ ﺯﻴﺩ‪ ،‬ﻓـﻲ ﻤﺠﻠـﺔ ﺍﻟﻤﺠﻤـﻊ‬ ‫ﺍﻟﻔﻘﻬﻲ‪ ،‬ﻋﺩﺩ ‪1408 ،2‬ﻫـ‪ ،‬ﺹ ‪ 170‬ﻭﻤﺎ ﺒﻌﺩﻫﺎ‪.‬‬ ‫)‪ (2‬ﺍﻟﻤﺼﺩﺭ ﺍﻟﺴﺎﺒﻕ‪.261/8 ،‬‬

‫ﺘﻔﻜﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪2001 ،(2‬ﻡ ‪1422/‬ﻫـ‬ ‫ﻥ ﺍﻟﺭﻫﻥ ﺍﻟﺤﻴﺎﺯﻱ‬ ‫ﺇّ‬

‫)‪(3‬‬

‫ﺍﻟﻭﺍﻗﻊ ﺍﻹﺴﻼﻤﻲ‬

‫ﻥ ﻤﺤﻠﻪ ـ ﺍﻟﻤﺎل ﺍﻟﻤﺭﻫﻭﻥ ـ ﻴﻤﻜﻥ‬ ‫ﻓﻲ ﺍﻟﻘﺎﻨﻭﻥ ﻴﺘﻤﻴﺯ ﺒﺄ ّ‬

‫ﻻ ﻤﻌﻨﻭﻴﹰﺎ ‪ ،‬ﻜﺎﻟﺩﻴﻭﻥ ﻭﺍﻟﺴﻨﺩﺍﺕ ‪ ،‬ﻭﺍﻟﻌﻼﻤﺎﺕ ﻭﺍﻷﺴﻤﺎﺀ ﺍﻟﺘﺠﺎﺭﻴﺔ ‪ ،‬ﻭﺤﻕ‬ ‫ﺃﻥ ﻴﻜﻭﻥ ﻤﻨﻘﻭ ﹰ‬ ‫ﺍﻟﺘﺄﻟﻴﻑ ‪ ،‬ﻭﺒﺭﺍﺀﺓ ﺍﻻﺨﺘﺭﺍﻉ ‪ ،‬ﻭﻫﻨﺎﻙ ﻤﻥ ﻴﺭﻯ ﺃﻥ ﺭﻫﻥ ﺍﻟﻤﻨﻘـﻭﻻﺕ ﺍﻟﻤﻌﻨﻭﻴـﺔ ﻫـﻭ‬ ‫ﺍﺴﺘﺜﻨﺎﺀ ﻋﻠﻰ ﺍﻟﻘﺎﻋﺩﺓ ﺍﻟﺘﻲ ﺒﻤﻘﺘﻀﺎﻫﺎ ﻻ ﺘﺭﺩ ﺍﻟﺤﻘﻭﻕ ﺍﻟﻌﻴﻨﻴﺔ ﺃﺼﻠﻴﺔ ﻭﺘﺒﻌﻴﺔ ‪ ،‬ﺇﻻ ﻋﻠـﻰ‬ ‫ﺃﺸﻴﺎﺀ ﻤﺎﺩﻴﺔ ﻭﻻ ﻴﺠﻭﺯ ﺃﻥ ﻴﻜﻭﻥ ﻤﺤﻠﻬﺎ ﺸﻴﺌﹰﺎ ﻤﻌﻨﻭﻴﺎﹰﻟﻜﻥ ﺍﻟﺤﻕ ﺍﻟﻤﻌﻨـﻭﻱ ﻓـﻲ ﺍﻟﻔﻘـﻪ‬ ‫ﺍﻹﺴﻼﻤﻲ ﻫﻭ ﻓﻲ ﺍﻟﺤﻘﻴﻘﺔ ﺤﻕ ﻋﻴﻨﻲ ﻤﺎﻟﻲ ﻤﺘﻘﺭﺭ ـ ﻜﻤﺎ ﻴﻘﻭل ﺍﻷﺴـﺘﺎﺫ ﺍﻟـﺩﺭﻴﻨﻲ ـ‬ ‫ﻭﻟﻴﺱ ﺤﻘﹰﺎ ﻤﺠﺭﺩﹰﺍ‬

‫)‪(1‬‬

‫ﻭﺍﻹﻨﺘﺎﺝ ﺍﻟﻔﻜﺭﻱ ﻫﺫﺍ ﻫﻭ ﺜﻤﺭﺓ ﻟﻤﺠﻬﻭﺩ ﻭﻋﻤل ﺫﻫﻨﻲ ﺍﻨﻔﺼـﻠﺕ‬

‫ﻋﻥ ﺍﻟﻤﺅﻟﻑ‪ ،‬ﻭﺍﺘﺨﺫﺕ ﺤﻴﺯﹰﺍ ﻤﺎﺩﻴﹰﺎ ﻜﺎﻟﻜﺘﺎﺏ ﻭﻨﺤﻭﻩ ‪ ،‬ﻭﻫﺫﻩ ﺍﻟﻌﻼﻗﺔ ﻤﻨﺼﺒﺔ ﻋﻠﻰ ﺍﻟﻤﺎل‬ ‫ﺫﺍﺘﻪ ﻤﺎﺩﺓ ﻜﺎﻥ ﺃﻭ ﻤﻌﻨﻰ ﻓﻜﺎﻥ ﺒﺫﻟﻙ ﺤﻘﹰﺎ ﻋﻴﻨﻴﹰﺎ ﻤﺘﻘﺭﺭﹰﺍ ‪ ،‬ﻭﻫﻭ ﺤﻕ ﻤﺎﻟﻲ ‪ ،‬ﻷﻥ ﻤﺤﻠـﻪ‬ ‫ﺍﻟﻤﺎل ﻭﻴﺘﺤﻘﻕ ﻤﻔﻬﻭﻡ ﺍﻟﺤﻕ ﺍﻟﻌﻴﻨﻲ ﻓﻲ ﺍﻟﻔﻘﻪ ﺍﻹﺴﻼﻤﻲ ﻻ ﻓـﻲ ﺨﺼـﻭﺹ ﺍﻷﻋﻴـﺎﻥ‬ ‫ﺍﻟﻤﺎﻟﻴﺔ ﻓﺤﺴﺏ ‪ ،‬ﺒل ﻓﻲ ﺍﻟﻤﻌﺎﻨﻲ ﻜﻤﺎ ﻓﻲ ﻤﻠﻙ ﺍﻟﻤﻨﺎﻓﻊ)‪.(3‬‬ ‫ﻭﻟﺫﻟﻙ ﻓﺎﻟﺫﻱ ﻴﺒﺩﻭ ﻟﻲ‪:‬‬ ‫ﻥ ﺍﻟﻤﺅﻟﻑ ﺇﺫﺍ ﻜﺎﻥ ﻟﻪ ﺍﻟﺤﻕ ﺃﻥ ﻴﺘﺼﺭﻑ ﻓﻲ ﺤﻘﻪ ﺍﻟﻤﺎﻟﻲ ﻟﻤﺅﻟﻔﻪ‪ ،‬ﺠﺎﺯ ﻟـﻪ ﺃﻥ‬ ‫ﺃّ‬ ‫ﻴﺭﻫﻥ ﻫﺫﺍ ﺍﻟﺤﻕ‪ ،‬ﻭﺘﺭﺘﻴﺒﹰﺎ ﻋﻠﻰ ﺫﻟﻙ ﻴﺠﻭﺯ ﻟﻠﻤﺭﺘﻬﻥ ﺍﻟﺤﺠﺯ ﻋﻠﻰ ﻫﺫﺍ ﺍﻟﺤﻕ ﻻﺴـﺘﻴﻔﺎﺀ‬ ‫)‪ (3‬ﺍﻟﺭﻫﻥ ﺍﻟﺤﻴﺎﺯﻱ‪ :‬ﻫﻭ ﻋﻘﺩ ﺒﻪ ﻴﻠﺘﺯﻡ ﺸﺨﺹ‪ ،‬ﻀﻤﺎﻨﺎ ﻟﺩﻴﻥ ﻋﻠﻴﻪ ﺃﻭ ﻋﻠﻰ ﻏﻴـﺭﻩ‪ ،‬ﺃﻥ ﻴﺴـﻠﻡ ﺇﻟـﻰ‬ ‫ﺍﻟﺩﺍﺌﻥ ﺃﻭ ﺇﻟﻰ ﺸﺨﺹ ﺜﺎﻟﺙ ﻴﻌﻴﻨﻪ ﺍﻟﻌﺎﻗﺩﺍﻥ‪ ،‬ﺸﻴﺌﺎ ﻴﺭﺘﺏ ﻋﻠﻴﻪ ﺍﻟﺩﺍﺌﻥ ﺤﻘﹰﺎ ﻋﻴﻨﻴﹰﺎ ﻴﺨﻭﻟﻪ ﺤﺒﺱ ﺍﻟﺸـﻲﺀ‬ ‫ﻟﺤﻴﻥ ﺍﺴﺘﻴﻔﺎﺀ ﺍﻟﺩﻴﻥ‪ ،‬ﻭﺃﻥ ﻴﺘﻘﺩﻡ ﻋﻠﻰ ﺍﻟﺩﺍﺌﻨﻴﻥ ﺍﻟﻌﺎﺩﻴﻴﻥ‪ ،‬ﻭﺍﻟﺩﺍﺌﻨﻴﻥ ﺍﻟﺘﺎﻟﻴﻥ ﻟﻪ ﻓﻲ ﺍﻟﻤﺭﺘﺒﺔ ﻓﻲ ﺍﻗﺘﻀـﺎﺀ‬ ‫ﺤﻘﻪ ﻤﻥ ﺜﻤﻥ ﻫﺫﺍ ﺍﻟﺸﻲﺀ ﻓﻲ ﺃﻱ ﻴﺩ ﻴﻜﻭﻥ‪ ،‬ﺍﻨﻅﺭ‪ :‬ﺍﻟﻘﺎﻨﻭﻥ ﺍﻟﻤﺩﻨﻲ ﺍﻟﻤﺼﺭﻱ‪ ،1332 ،‬ﻤﺩﻨﻲ ﻋﺭﺍﻗﻲ‪،‬‬ ‫ﻭﺍﻨﻅﺭ‪ :‬ﺨﺼﺎﺌﺹ ﺍﻟﺭﻫﻥ ﺍﻟﺤﻴﺎﺯﻱ‪ ،‬ﺍﻟﻭﺴﻴﻁ ﻟﻠﺴﻨﻬﻭﺭﻱ‪ ،741/10 ،‬ﻭﻤﺎ ﺒﻌﺩﻫﺎ ﻓﻘﺭﺓ‪.497 :‬‬ ‫)‪ (2‬ﺍﻟﺤﻕ ﺍﻟﻤﺠﺭﺩ‪ :‬ﻫﻭ ﻤﺎ ﺜﺒﺕ ﻷﺠل ﺭﻓﻊ ﺍﻟﻀﺭﺭ ﻋﻤﻥ ﺘﻘﺭﺭ ﻟﻪ‪ ،‬ﻻ ﻋﻠﻰ ﺠﻬﺔ ﺍﻷﺼﺎﻟﺔ‪ ،‬ﻭﺫﻟﻙ ﻜﺤﻕ‬ ‫ﺍﻟﺸﻔﻌﺔ ﺍﻟﺫﻱ ﻴﺜﺒﺕ ﻟﻠﺠﺎﺭ ﻭﺍﻟﺸﺭﻴﻙ ﺩﻓﻌﹰﺎ ﻟﻠﻀﺭﺭ ﻋﻨﻬﻡ‪ ،‬ﻭﻜﺤﻕ ﺍﻟﺨﻴﺎﺭ ﻟﻠﻤﺭﺃﺓ ﺍﻟﺘﻲ ﺯﻭﺠﻬﺎ ﻭﻟﻴﻬﺎ ﻗﺒل‬ ‫ﺍﻟﺒﻠﻭﻍ ﻓﻲ ﺃﻥ ﺘﺨﺘﺎﺭ ﻓﺴﺦ ﺍﻟﻌﻘﺩ ﺒﻌﺩ ﺒﻠﻭﻏﻬﺎ ﺩﻓﻌﹰﺎ ﻟﻠﻀﺭﺭ ﻋﻨﻬﺎ‪ ،‬ﻭﻻ ﻴﻌﺘﺒﺭ ﻫﺫﺍ ﺍﻟﺤـﻕ ﻤـﻥ ﻗﺒﻴـل‬ ‫ﺍﻟﺤﻘﻭﻕ ﺍﻟﻤﺎﻟﻴﺔ‪ ،‬ﻭﺍﻟﻤﺎل ﺍﻟﻤﻘﺭﺭ‪ :‬ﻴﺘﻤﺜل ﻓﻴﻤﺎ ﻴﺜﺒﺕ ﻟﺼﺎﺤﺒﻪ ﺃﺼﺎﻟﺔ ﻻ ﻋﻠﻰ ﺭﻓﻊ ﺍﻟﻀﺭﺭ ﻋﻨﻪ‪ ،‬ﺍﻨﻅﺭ‪:‬‬ ‫ﻨﻅﺭﺍﺕ ﺤﻭل ﻤﻭﻗﻑ ﺍﻟﻔﻘﻪ ﺍﻹﺴﻼﻤﻲ ﻤﻥ ﺍﻟﺤﻕ ﺍﻟﻤﺎﻟﻲ ﻟﻠﻤﺅﻟﻑ‪ ،‬ﻨـﺩﻭﺓ ﺤﻘـﻭﻕ ﺍﻟﻤﺅﻟـﻑ‪.38/1 ،‬‬ ‫ﻭﺍﻨﻅﺭ‪ :‬ﺤﻕ ﺍﻻﺒﺘﻜﺎﺭ‪ ،‬ﺹ‪.42‬‬ ‫)‪ (3‬ﺍﻟﻤﺼﺩﺭ ﺍﻟﺴﺎﺒﻕ‪ ،‬ﺹ‪.42‬‬

‫ﻗﻀﺎﻴﺎ ﻤﻌﺎﺼﺭﺓ ﻓﻲ ﺍﻟﺭﻫﻥ ﻤﻥ ﻤﻨﻅﻭﺭ ﺇﺴﻼﻤﻲ‬

‫ﺩ‪ .‬ﻋﺎﺭﻑ ﻋﻠﻲ ﻋﺎﺭﻑ‬

‫ﺩﻴﻨﻪ ﻤﻥ ﺍﻟﻤﺅﻟﻑ ﺍﻟﺭﺍﻫﻥ ﻋﻠﻰ ﺃﺴﺎﺱ ﺃﻥ ﺍﻷﺼل‪ :‬ﺃﻥ ﻤﺎ ﺠﺎﺯ ﺒﻴﻌﻪ ﺠﺎﺯ ﺭﻫﻨﻪ ﻭﺠـﺎﺯ‬ ‫ﺍﻟﺤﺠﺯ ﻋﻠﻴﻪ‪.‬‬ ‫ﻭﻴﺒﺩﻭ ﻟﻲ ﺃﻴﻀﺎ‪ :‬ﺃﻥ ﺍﻟﺫﻱ ﻴﺠﻭﺯ ﺭﻫﻨﻪ ﻫﻭ ﻨﹸﺴﺦ ﺍﻟﻤﺼﻨﻑ ﺍﻟﺘـﻲ ﺘـﻡ ﻨﺸـﺭﻫﺎ‬ ‫ﻭﺍﻟﻤﻤﻠﻭﻜﺔ ﻟﻪ‪ ،‬ﻓﺘﺒﺎﻉ ﻓﻲ ﺍﻟﻤﺯﺍﺩ ﺍﻟﻌﻠﻨﻲ ﻭﻴﻭﻓﻰ ﺍﻟﻤﺭﺘﻬﻥ ﺤﻘﻪ ﻓﻲ ﺍﻟﺩﻴﻥ ‪ ،‬ﻭﻜﺫﻟﻙ ﺃﺭﻯ‬ ‫ﺠﻭﺍﺯ ﺭﻫﻥ ﺤﻕ ﺍﻟﻤﺅﻟﻑ ﺍﻟﻤﺎﻟﻲ ﻓﻲ ﻨﺸﺭ ﻤﺼﻨﻔﻪ ‪ ،‬ﻟﻠﻭﻓﺎﺀ ﺒﺩﻴﻥ ﺍﻟﻤﺭﺘﻬﻥ ﺍﻟﺩﺍﺌﻥ ﻋـﻥ‬ ‫ﻁﺭﻴﻕ ﺍﻟﺘﻌﺎﻗﺩ ﺒﻴﻥ ﺍﻟﻤﺅﻟﻑ ﻭﺃﺤﺩ ﺍﻟﻨﺎﺸﺭﻴﻥ‪ ،‬ﻋﻠﻰ ﻁﺒﻊ ﻭﻨﺸﺭ ﺍﻟﻤﺼﻨﻑ ﻤﻊ ﺒﻴﺎﻥ ﺴﻌﺭ‬ ‫ﺍﻟﻤﺅﻟﻑ ﻤﻜﺘﻭﺒﹰﺎ ﻋﻠﻰ ﺍﻟﻐﻼﻑ ﺤﺘﻰ ﻻ ﻴﺘﻌﺭﺽ ﺍﻟﻌﻘﺩ ﺇﻟﻰ ﺠﻬﺎﻟﺔ ﻓﻲ ﺍﻟﺜﻤﻥ ﻗـﺩ ﻴـﺅﺩﻱ‬ ‫ﺇﻟﻰ ﺍﻟﻨﺯﺍﻉ ‪ ،‬ﺃﻭ ﺃﻥ ﻴﻜﻭﻥ ﻤﺒﻠ ﺍﻟﻤﻜﺎﻓﺄﺓ ﻤﻘﻁﻭﻋﺎﹰ‪ ،‬ﻓﻴﻜﻭﻥ ﺃﻜﺜﺭ ﻀـﻤﺎﻨﹰﺎ ﻓـﻲ ﻤﺴـﺄﻟﺔ‬ ‫ﺍﻟﺭﻫﻥ‪.‬‬ ‫ﻭﻴﺒﺩﻭ ﻟﻲ ﻜﺫﻟﻙ‪ :‬ﺃﻥ ﺍﻷﻭﻟﻰ ﺃﻥ ﻴﻠﺯﻡ ﻭﻟﻲ ﺍﻷﻤﺭ ﺍﻟﻤﺘﻌﺎﻗﺩﻴﻥ ـ ﻟﻀﻌﻑ ﺍﻟـﺫﻤﻡ‬ ‫ﻓﻲ ﻫﺫﺍ‬ ‫ﺍﻟﻌﺼﺭ ـ ﻭﻷﺠل ﺤﻔﻅ ﺍﻟﺤﻘﻭﻕ ﻋﻨﺩ ﺍﻟﺘﺠﺎﺤﺩ‪ -‬ﺒﺘﻭﺜﻴﻕ ﺍﻟﻌﻘﺩ ﻤﻊ ﺍﻟﻨﺎﺸﺭ ﻓـﻲ ﻭﺭﻗـﺔ‬ ‫ﺭﺴﻤﻴﺔ ﻋﻨﺩ ﻜﺎﺘﺏ ﺍﻟﻌﺩل‪ ،‬ﻷﻥ ﺇﻏﻔﺎل ﻫﺫﻩ ﺍﻟﺸﻜﻠﻴﺔ ﻓﻲ ﺍﻟﻌﻘﺩ ﻗﺩ ﻴﻌﻴﻥ ﻋﻠﻰ ﺍﻹﻓﻼﺕ ﻤﻥ‬ ‫ﻫﺫﺍ ﺍﻟﻘﻴﺩ‪.‬‬ ‫ﺃﻤﺎ ﺍﻟﺤﻕ ﺍﻷﺩﺒﻲ ﻟﻠﻤﺅﻟﻑ ﻓﻼ ﻴﺠﻭﺯ ﺍﻟﺤﺠﺯ ﻋﻠﻴﻪ ﻭﻻ ﺍﻟﺘﺼﺭﻑ ﻓﻴﻪ ﻷﻨـﻪ ﻤـﻥ‬ ‫ﺍﻟﺤﻘﻭﻕ ﺍﻟﻤﺘﻌﻠﻘﺔ ﺒﺎﻟﺸﺨﺼﻴﺔ ‪ ،‬ﻭﻴﺒﻘﻰ ﺍﻟﺤﻕ ﺍﻟﻤﺎﻟﻲ ﻴﺘﻤﺘﻊ ﺒﻪ ﺍﻟﻤﺅﻟﻑ ﻁﻭﺍل ﺤﻴﺎﺘﻪ ‪ ،‬ﺒل‬ ‫ﻭﺒﻌﺩ ﻤﻭﺘﻪ‪ ،‬ﺇﺫ ﻴﻨﺘﻘل ﺇﻟﻰ ﺍﻟﻭﺭﺜﺔ ﻟﻤﺩﺓ ﻤﻌﻴﻨﺔ‪ ،‬ﻫﻲ ﻤﺩﺓ ﺍﻟﺤﻤﺎﻴﺔ ﺍﻟﺘﻲ ﺃﻀﻔﺘﻬﺎ ﺍﻟﻘـﻭﺍﻨﻴﻥ‬ ‫ﻋﻠﻰ ﻫﺫﺍ ﺍﻟﺤﻕ‪ .‬ﺒل ﻭﻴﺠﻭﺯ ﻟﻠﻤﺅﻟﻑ ﺃﻥ ﻴﻭﺼﻲ ﺒﺤﻘﻪ ﻓﻲ ﺍﻻﺴﺘﻐﻼل ﺍﻟﻤﺎﻟﻲ ﺒﺸﺭﻁ ﺃﻥ‬ ‫ﻴﺘﻘﻴﺩ ﻓﻲ ﻭﺼﻴﺘﻪ ﺒﺜﻠﺙ ﺍﻟﺘﺭﻜﺔ ﻜﻤﺎ ﻫﻭ ﻤﻘﺭﺭ ﻓﻲ ﺃﺤﻜﺎﻡ ﺍﻟﺸﺭﻉ‪.‬‬ ‫ﻓﺤﻕ ﺍﻟﻤﺅﻟﻑ ﺍﻟﻤﺎﻟﻲ ﺇﺫﺍ ﻜﺎﻥ ﻫﺫﺍ ﺍﻟﺤﻕ ﻤﻔﺭﻏﹰﺎ ﻓﻲ ﺃﺸﻴﺎﺀ ﻤﺎﺩﻴﺔ ﻜﺎﻟﻜﺘﺎﺏ ﻭﻨﺤﻭﻩ‪،‬‬ ‫ﻼ ﻟﻠﺭﻫﻥ ‪ ،‬ﺃﻤﺎ ﺇﺫﺍ ﻜﺎﻥ ﺍﻟﻤﺅﻟﻑ ﻟﻡ ﻴﻁﺒـﻊ ﻓـﻲ‬ ‫ﻓﺈﻥ ﻨﺴﺦ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻤﻨﺸﻭﺭﺓ ﺘﻜﻭﻥ ﻤﺤ ﹰ‬ ‫ﻜﺘﺎﺏ ﻭﻟﻡ ﻴﻨﺸﺭ ﺒﻌﺩ‪ ،‬ﺒل ﻜﺎﻥ ﻋﻠﻰ ﺸﻜل ﻤﺨﻁﻭﻁﺎﺕ ﻭﻤﺴﻭﺩﺍﺕ ﻓﻔﻲ ﻫﺫﻩ ﺍﻟﺤﺎﻟﺔ ﺠﺎﺯ‬

‫ﺘﻔﻜﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪2001 ،(2‬ﻡ ‪1422/‬ﻫـ‬

‫ﺍﻟﻭﺍﻗﻊ ﺍﻹﺴﻼﻤﻲ‬

‫ﺭﻫﻥ ﻫﺫﺍ ﺍﻟﺤﻕ ﺃﻴﻀﹰﺎ ﻭﻟﻜﻥ ﺒﺸﺭﻁ ﻁﺒﻌﻬﺎ ﻓﻲ ﻨﺴﺦ ﻤﻨﺸﻭﺭﺓ ﻟﻜﻲ ﺘﺘﺤﻘﻕ ﻤﺎﻟﻴﺘـﻪ ﻓـﻲ‬ ‫ﻜﺘﺎﺏ ‪ ،‬ﺒﺄﻥ ﻴﻁﺒﻌﻪ ﺒﻨﻔﺴﻪ ‪ ،‬ﺃﻭ ﺒﺈﺒﺭﺍﻡ ﻋﻘﺩ ﻤﻊ ﺇﺤﺩﻯ ﺩﻭﺭ ﺍﻟﻨﺸﺭ ﻭﻤﻥ ﺜﻡ ﺘﻭﺜﻴﻕ ﻫـﺫﺍ‬ ‫ﺍﻟﻌﻘﺩ‪ .‬ﻭﻤﺎ ﻴﺼﺩﻕ ﻋﻠﻰ ﺍﻟﻜﺘﺎﺏ ﻴﺼﺩﻕ ﻋﻠﻰ ﺒﻘﻴﺔ ﺃﻭﻋﻴﺔ ﺍﻹﻨﺘﺎﺝ ﺍﻟﻌﻠﻤـﻲ ﻓـﻲ ﻫـﺫﺍ‬ ‫ﺍﻟﻌﺼﺭ‪ ،‬ﻓﻜﻤﺎ ﻴﻜﻭﻥ ﻭﻋﺎﺀ ﺍﻟﻌﻠﻡ ﻫﺫﺍ ﻜﺘﺎﺒﺎ –ﻜﻤﺎ ﺫﻜﺭﻨﺎ‪ -‬ﻓﻘﺩ ﻴﻜﻭﻥ ﻟﻭﺤﺔ ‪ ،‬ﺃﻭ ﺸﺭﻴﻁﺎ‬ ‫ﻤﺴﻤﻭﻋﺎ ﺃﻭ ﻤﺭﺌﻴﺎ ‪ ،‬ﻜﻤﺎ ﻴﻤﻜﻥ ﺃﻥ ﻴﻜﻭﻥ ﻋﻠﻰ ﺸﻜل ﺭﻗﺎﺌﻕ ﺍﻟﺤﺎﺴﻭﺏ " ‪ "CD‬ﻭﻨﺤـﻭ‬ ‫ﺫﻟﻙ‪.‬‬ ‫ﻓﺎﻟﺤﻕ ﺍﻟﻤﺎﻟﻲ ﻟﻠﻤﺅﻟﻑ ﻴﺠﻭﺯ ﻟﻤﺅﻟﻔﻪ ﺍﻟﺘﺼﺭﻑ ﻓﻴﻪ ﺒﻜﺎﻓـﺔ ﺃﻨـﻭﺍﻉ ﺍﻟﺘﺼـﺭﻓﺎﺕ‬ ‫ﺍﻟﻘﺎﻨﻭﻨﻴﺔ ﻭﺍﻟﺸﺭﻋﻴﺔ ﻭﻤﻨﻬﺎ ﺭﻫﻨﻬﺎ ﺘﻭﺜﻴﻘﹰﺎ ﻟﺩﻴﻥ ‪ ،‬ﻭﻴﻌﻠﻥ ﻋﻥ ﻫـﺫﺍ ﺍﻟﺘﺼـﺭﻑ ﺤﺴـﺏ‬ ‫ﺍﻷﺼﻭل ﺍﻟﻤﺘﺒﻌﺔ‪ ،‬ﻭﻫﺫﺍ ﺍﻟﺤﻕ ﻤﺎﻟﻲ ﻤﻘﺩﻭﺭ ﺍﻟﺘﺴﻠﻴﻡ ﻭﻴﻤﻜﻥ ﻭﻀﻊ ﺍﻟﻴﺩ ﻋﻠﻴﻪ‪.‬‬ ‫ﻟﻘﺩ ﺍﺘﻔﻕ ﺍﻟﻔﻘﻬﺎﺀ ﺭﺤﻤﻬﻡ ﺍﷲ ﻋﻠﻰ ﺃﻥ ﻤﺎ ﺠﺎﺯ ﺒﻴﻌﻪ ﺠﺎﺯ ﺭﻫﻨﻪ ﻭﻤـﺎ ﻻ ﻴﺠـﻭﺯ‬ ‫ﺒﻴﻌﻪ ﻻ ﻴﺠﻭﺯ ﺭﻫﻨﻪ‬

‫)‪(1‬‬

‫ﻭﻴﺸﺘﺭﻁ ﻓﻲ ﺍﻟﻤﺭﻫﻭﻥ ﻤﺎ ﻴﺸﺘﺭﻁ ﻓﻲ ﺍﻟﻤﺒﻴﻊ ﻻﺴـﺘﻴﻔﺎﺀ ﺍﻟـﺩﻴﻥ‬

‫ﻤﻨﻪ‪.‬‬ ‫ﻭﻴﻨﺒﻐﻲ ﺃﻥ ﻻ ﻴﻜﻭﻥ ﻫﻨﺎﻙ ﺸﻲﺀ ﻤﻥ ﺍﻟﺠﻬﺎﻟﺔ ﺍﻟﻤﻔﻀﻴﺔ ﺇﻟﻰ ﺍﻟﻨـﺯﺍﻉ ‪ ،‬ﻓﻲ ﻋﺩﺩ‬ ‫ﻨﺴﺦ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺃﻭ ﺜﻤﻥ ﺍﻟﻨﺴﺨﺔ ﺍﻟﺘﻲ ﺘﻁﺒﻊ ‪ ،‬ﺃﻭ ﺒﻴﺎﻥ ﺤﻕ ﺍﻟﻤﺅﻟﻑ ﻓـﻲ ﻨﺴـﺒﺔ ﺍﻟـﺜﻤﻥ‬ ‫ﻥ ﺍﻟﺠﻬﺎﻟﺔ ﺍﻟﺘﻲ ﺘﺅﺩﻱ ﺇﻟﻰ ﺍﻟﻨﺯﺍﻉ ﺘﻤﻨﻊ ﻤﻥ ﺼﺤﺔ ﺍﻟﻌﻘﺩ ﻋﻨﺩ‬ ‫ﺍﻟﻤﻘﺭﺭ ﻋﻠﻰ ﺍﻟﻐﻼﻑ‪ ،‬ﺇﺫ ﺃ ّ‬ ‫ﺃﻜﺜﺭ ﺍﻟﻔﻘﻬﺎﺀ ‪ ،‬ﺃﻤﺎ ﺍﻟﺠﻬﺎﻟﺔ ﺍﻟﻴﺴﻴﺭﺓ ﺍﻟﺘﻲ ﻻ ﺘﺅﺩﻱ ﺇﻟﻰ ﺍﻟﻨــﺯﺍﻉ ‪ ،‬ﻓـﻼ ﺘـﺅﺜﺭ ﻓـﻲ‬ ‫ﻤﺸﺭﻭﻋﻴﺔ ﺍﻟﺭﻫﻥ‪ ،‬ﻓﻜل ﻤﺎ ﺼﺢ ﺒﻴﻌﻪ ﻤﻊ ﻨﻭﻉ ﻤﻥ ﺍﻟﺠﻬﺎﻟﺔ ﺍﻟﻴﺴﻴﺭﺓ‪ ،‬ﺼﺢ ﺭﻫﻨﻪ‪ ،‬ﻭﻤـﺎ‬ ‫ﻻ ﻴﺼﺢ ﺒﻴﻌﻪ ﻟﻠﺠﻬﺎﻟﺔ‪ ،‬ﻻ ﻴﺼﺢ ﺭﻫﻨﻪ ‪ ،‬ﻭﺍﻟﻌﻠﻡ ﺍﻟﻤﺸﺘﺭﻁ ﻓﻲ ﺍﻟﻤﺒﻴﻊ ﻫﻭ‪ :‬ﻤﺎ ﻴﺭﺘﻔﻊ ﺒﻪ‬ ‫ﺍﻟﻨـﺯﺍﻉ ‪ ،‬ﺃﻭ ﻫﻭ ﻤﺎ ﻻ ﻴﻘﻊ ﻤﻌﻪ ﻨﺯﺍﻉ ﻓﻲ ﺍﻟﻌﺎﺩﺓ)‪.(2‬‬ ‫)‪ (1‬ﺍﻨﻅﺭ‪ :‬ﺍﻟﻔﻘﻪ ﺍﻹﺴﻼﻤﻲ ﻭﺃﺩﻟﺘﻪ‪ ،202/5 ،‬ﺍﻟﻤﻬﺫﺏ ﻟﻠﺸﻴﺭﺍﺯﻱ‪ ،309/1 ،‬ﻜﺸﺎﻑ ﺍﻟﻘﻨﺎﻉ‪،315/3 ،‬‬ ‫ﺍﻟﻘﻭﺍﻨﻴﻥ ﺍﻟﻔﻘﻬﻴﺔ ﻻﺒﻥ ﺠﺯﻱ‪ ،‬ﺹ‪ ،323‬ﺍﻟﻤﻐﻨﻲ ﻻﺒﻥ ﻗﺩﺍﻤﺔ‪ ،343/4 ،‬ﻤﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ‪،124/2 ،‬‬ ‫ﺤﺎﺸﻴﺔ ﺍﻟﺩﺴﻭﻗﻲ ﻋﻠﻰ ﺍﻟﺸﺭﺡ ﺍﻟﻜﺒﻴﺭ‪ ،233/3 ،‬ﺒﺩﺍﻴﺔ ﺍﻟﻤﺠﺘﻬﺩ‪.269/2 ،‬‬ ‫)‪ (2‬ﺍﻟﻤﺼﺩﺭ ﺍﻟﺴﺎﺒﻕ‪ ،‬ﺍﻟﺯﺤﻴﻠﻲ‪.204/5 ،‬‬

‫ﻗﻀﺎﻴﺎ ﻤﻌﺎﺼﺭﺓ ﻓﻲ ﺍﻟﺭﻫﻥ ﻤﻥ ﻤﻨﻅﻭﺭ ﺇﺴﻼﻤﻲ‬

‫ﺩ‪ .‬ﻋﺎﺭﻑ ﻋﻠﻲ ﻋﺎﺭﻑ‬

‫ﻥ ﺠﻭﺍﺯ ﺭﻫﻥ ﺤـﻕ ﺍﻟﻤﺅﻟـﻑ ‪ ،‬ﻭﺍﻟﺤﻘـﻭﻕ ﺍﻟﻤﻌﻨﻭﻴـﺔ‬ ‫ﻭﺍﻟﺫﻱ ﺃﻨﺘﻬﻲ ﺇﻟﻴﻪ ﻫﻭ ﺃ ّ‬ ‫ﺍﻷﺨﺭﻯ ﺘﺩﻋﻭ ﺇﻟﻴﻪ ﺍﻋﺘﺒﺎﺭﺍﺕ ﻋﻤﻠﻴﺔ ﻭﻭﺍﻗﻌﻴﺔ‪ ،‬ﻭﻤﺘﻁﻠﺒﺎﺕ ﻓﻲ ﺍﻟﻤﺠﺘﻤﻌﺎﺕ ﺍﻟﺤﺩﻴﺜـﺔ ‪،‬‬ ‫ﻜﻲ ﻻ ﻴﻘﻑ ﻤﻨﻌﻪ ﻓﻲ ﺴﺒﻴل ﺍﻟﺤﺼﻭل ﻋﻠﻰ ﺍﻟﺘﻤﻭﻴل ﻭﺘﺴﻬﻴل ﺍﻟﻤﻌﺎﻤﻼﺕ‪ ،‬ﻭﺨﺎﺼـﺔ ﺇﺫﺍ‬ ‫ﻋﻠﻤﻨﺎ ﺃﻥ ﺫﻟﻙ ﻻ ﻴﺘﻌﺎﺭﺽ ﻤﻊ ﻨﺼﻭﺹ ﺍﻟﺸﺭﻴﻌﺔ ﻭﻜﻠﻴﺎﺘﻬﺎ ﻭﻤﻘﺎﺼﺩﻫﺎ ﺒل ﻴﺤﻘﻕ ﺫﻟـﻙ‬ ‫ﻤﺼﺎﻟﺢ ﺸﺭﻋﻴﺔ ﻤﻌﺘﺒﺭﺓ ﻭﺤﻘﻴﻘﻴﺔ‪.‬‬ ‫ﺍﻟﻤﺴﺄﻟﺔ ﺍﻟﺜﺎﻨﻴﺔ‪ :‬ﺭﻫﻥ ﺒﺭﺍﺀﺓ ﺍﻻﺨﺘﺭﺍﻉ‬ ‫ﺤﻕ ﺍﻟﻤﺨﺘﺭﻉ ﻭﻴﺴﻤﻰ "ﺍﻟﻤﻠﻜﻴﺔ ﺍﻟﺼﻨﺎﻋﻴﺔ" ﻭﻗﺩ ﻗﺴﻤﻪ ﺍﻟﻘـﺎﻨﻭﻨﻴﻭﻥ ﺇﻟـﻰ ﺃﻨـﻭﺍﻉ‬ ‫ﺜﻼﺜﺔ‪:‬‬ ‫‪ 1‬ـ ﺒﺭﺍﺀﺍﺕ ﺍﻻﺨﺘﺭﺍﻉ‪.‬‬ ‫‪ 2‬ـ ﺍﻟﺭﺴﻭﻡ ﻭﺍﻟﻨﻤﺎﺫﺝ ﺍﻟﺼﻨﺎﻋﻴﺔ‪.‬‬ ‫‪ 3‬ـ ﺍﻟﻌﻼﻤﺎﺕ ﻭﺍﻟﺒﻴﺎﻨﺎﺕ ﺍﻟﺘﺠﺎﺭﻴﺔ‪.‬‬

‫)‪(3‬‬

‫ﻭﻫﻭ ﺤﻕ ﻴﻘﻊ ﻋﻠﻰ ﺸﻲﺀ ﻏﻴﺭ ﻋﺎﺩﻱ ﻭﻫﻭ ﻤﻥ ﺜﻤﺭﺍﺕ ﺍﻟﻔﻜﺭ ﻭﺍﻻﺒﺘﻜﺎﺭ ﺍﻟﺫﻫﻨﻲ‪.‬‬ ‫ﻭﺘﻤﻨﺢ ﺒﺭﺍﺀﺓ ﺍﻻﺨﺘﺭﺍﻉ ﻟﻜل ﺍﺨﺘﺭﺍﻉ ﻤﺒﺘﻜﺭ ﺠﺩﻴﺩ ﻗﺎﺒل ﻟﻼﺴﺘﻐﻼل ﺍﻟﺼـﻨﺎﻋﻲ ‪،‬‬ ‫ﺒﺸﺭﻁ ﺃﻥ ﻻ ﻴﻜﻭﻥ ﺍﻻﺨﺘﺭﺍﻉ ﻤﺨ ﹰ‬ ‫ﻼ ﺒﺎﻵﺩﺍﺏ ﺃﻭ ﺍﻟﻨﻅﺎﻡ ﺍﻟﻌﺎﻡ)‪.(1‬‬ ‫)‪ (3‬ﺍﻟﻨﻤﻭﺫﺝ‪ :‬ﻫﻭ ﺸﻜل ﻤﺠﺴﻡ ﺃﻋﺩ ﻻﺤﺘﺫﺍﺌﻪ ﻋﻨﺩ ﺍﻹﻨﺘﺎﺝ‪ ،‬ﻓﺘﺄﺘﻲ ﺍﻟﻤﻨﺘﺠﺎﺕ ﻤﻁﺎﺒﻘﺔ ﻟﻠﻨﻤﻭﺫﺝ‪ ،‬ﻤﺜل ﺫﻟﻙ‬ ‫ﻨﻤﺎﺫﺝ ﺍﻟﻤﻼﺒﺱ ﻭﺍﻷﺤﺫﻴﺔ ﻭﺍﻟﻤﻌﺎﻁﻑ‪ ،‬ﻭﻫﻴﺎﻜل ﺍﻟﺴﻴﺎﺭﺍﺕ‪ ،‬ﻭﺍﻟﺯﺨﺎﺭﻑ‪ ،‬ﻭﻤﺎ ﺇﻟﻰ ﺫﻟﻙ‪.‬‬ ‫= ﻭﺍﻟﺭﺴﻡ ﺍﻟﺼﻨﺎﻋﻲ‪ :‬ﻤﺜل ﺍﻟﺭﺴﻭﻡ ﻭﺍﻟﻨﻘﻭﺵ ﺍﻟﺨﺎﺼﺔ ﺒﺎﻟﻤﻨﺴﻭﺠﺎﺕ ﻭﺍﻟﺴﺠﺎﺠﻴﺩ ﻭﺍﻟﻤﺠﻭﻫﺭﺍﺕ‬ ‫ﻭﻏﻴﺭﻫﺎ‪.‬‬ ‫ﻭﺍﻟﻌﻼﻤﺎﺕ ﺍﻟﺘﺠﺎﺭﻴﺔ‪ :‬ﻫﻲ ﺍﻟﺘﻲ ﻴﺘﺨﺫﻫﺎ ﺼﺎﺤﺏ ﺍﻟﻤﺼﻨﻊ ﺃﻭ ﺍﻟﺘﺎﺠﺭ ﺸﻌﺎﺭﹰﺍ ﻟﻤﻨﺘﺠﺎﺘﻪ‪ ،‬ﺃﻭ ﺒﻀﺎﻋﺘﻪ‪،‬‬ ‫ﺘﻤﻴﻴﺯﹰﺍ ﻟﻬﺎ ﻋﻥ ﻏﻴﺭﻫﺎ‪ ،‬ﻭﻫﻲ ﻤﻥ ﺃﻫﻡ ﺍﻟﻭﺴﺎﺌل ﺍﻟﺘﻲ ﻴﻠﺠﺄ ﺇﻟﻴﻬﺎ ﺍﻟﺘﺎﺠﺭ ﻭﺍﻟﺼﺎﻨﻊ ﻟﺘﻌﺭﻴﻑ ﻨﻔﺴﻪ ﺇﻟﻰ‬ ‫ﻤﺴﺘﻬﻠﻜﻲ ﺴﻠﻌﺘﻪ‪ ،‬ﻭﺒﺫﻟﻙ ﻴﻀﻤﻥ ﻟﻨﻔﺴﻪ ﻋﺩﻡ ﺘﻀﻠﻴل ﺍﻟﺠﻤﻬﻭﺭ ﻭﺨﺩﻴﻌﺘﻪ ﻓﻲ ﺃﻤﺭﻫﺎ‪ ،‬ﻤﻤﺎ ﻴﺩﻓﻌﻪ ﺇﻟﻰ‬ ‫ﺒﺫل ﺃﻗﺼﻰ ﺠﻬﺩﻩ ﻓﻲ ﺘﺤﺴﻴﻥ ﻤﻨﺘﺠﺎﺘﻪ‪ ،‬ﻭﺘﺨﻔﻴﺽ ﺘﻜﺎﻟﻴﻑ ﺍﻹﻨﺘﺎﺝ ﺇﻟﻰ ﺃﻗل ﺤﺩ ﻤﻤﻜﻥ ﻟﻴﺘﺴﻨﻰ ﺘﻔﻭﻗﻬﺎ‬ ‫ﻋﻠﻰ ﻤﺜﻴﻼﺘﻬﺎ ﺠﻭﺩﺓ ﻭﺭﺨﺼﹰﺎ‪ .‬ﺍﻨﻅﺭ‪ :‬ﺍﻟﻭﺴﻴﻁ‪.465/8 ،‬‬ ‫)‪ (1‬ﻓﻼ "ﺘﻤﻨﺢ ﺒﺭﺍﺀﺓ ﺍﻻﺨﺘﺭﺍﻉ ﻟﻤﻥ ﺼﻨﻊ ﻋﻘﺎﻗﻴﺭ ﻜﻴﻤﺎﻭﻴﺔ ﺍﻟﻐﺭﺽ ﻤﻨﻬﺎ ﺍﻹﺠﻬﺎﺽ‪ ،‬ﺃﻭ ﺼﻨﻊ ﺠﻬﺎﺯﹰﺍ‬ ‫ﻴﻜﻭﻥ ﺍﻟﻐﺭﺽ ﻤﻨﻪ ﻤﻨﻊ ﻓﺽ ﺍﻟﺒﻜﺎﺭﺓ ﻓﻲ ﺃﺜﻨﺎﺀ ﺍﻻﺘﺼﺎل ﺍﻟﺠﻨﺴﻲ‪ ،‬ﺃﻭ ﺼﻨﻊ ﺃﺠﻬﺯﺓ ﻟﺘﺴﻠﻕ ﺍﻟﺤﻴﻁـﺎﻥ‬ ‫ﻭﻨﻘﺒﻬﺎ ﺨﻔﻴﺔ ﻟﻠﺘﻤﻜﻥ ﻤﻥ ﺍﻟﺴﺭﻗﺔ" ﺃﻭ ﺼﻨﻊ ﺠﻬﺎﺯ ﻴﺴﻬل ﻟﻠﺘﻠﻤﻴﺫ ﻋﻤﻠﻴﺔ ﺍﻟﻐﺵ ﺃﺜﻨﺎﺀ ﺃﺩﺍﺌـﻪ ﺍﻻﻤﺘﺤـﺎﻥ‪،‬‬

‫ﺘﻔﻜﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪2001 ،(2‬ﻡ ‪1422/‬ﻫـ‬

‫ﺍﻟﻭﺍﻗﻊ ﺍﻹﺴﻼﻤﻲ‬

‫ﻭﻴﺠﻭﺯ ﺭﻫﻥ ﺒﺭﺍﺀﺓ ﺍﻻﺨﺘﺭﺍﻉ ﻜﺠﻭﺍﺯ ﺭﻫﻥ ﺤﻕ ﺍﻟﻤﺅﻟﻑ‪ ،‬ﻭﺫﻟﻙ ﻷﻥ ﺍﻟﺒـﺭﺍﺀﺓ‬

‫ﻤﺤل ﺍﻟﻤﻠﻜﻴﺔ ‪ ،‬ﻴﺠﻭﺯ ﺍﻟﺘﺼﺭﻑ ﻓﻴﻬﺎ ﺒﺠﻤﻴﻊ ﺍﻟﺘﺼﺭﻓﺎﺕ ﺍﻟﻘﺎﻨﻭﻨﻴﺔ ‪ ،‬ﻭﺍﻟﺘﻨـﺎﺯل ﻋﻨﻬـﺎ‬

‫ﻟﻠﻐﻴﺭ ﺒﻌﻭﺽ ‪ ،‬ﺃﻭ ﺒﺩﻭﻥ ﻋﻭﺽ‪ ،‬ﻭﻨﻘﻠﻬﺎ ﻭﺍﻨﺘﻘﺎﻟﻬﺎ ﺒﻴﻥ ﺍﻷﺤﻴﺎﺀ ‪ ،‬ﻭﺒﺎﻹﻀﺎﻓﺔ ﻟﻤﺎ ﺒﻌـﺩ‬

‫ﺍﻟﻤﻭﺕ‪.‬‬

‫‪2‬‬

‫ﻭﻷﺠل ﺇﺜﺒﺎﺕ ﺍﻟﺤﻘﻭﻕ ﻭﻗﻁﻊ ﺍﻟﻨﺯﺍﻉ ﺼـﺩﺭ ﺍﻟﻘـﺎﻨﻭﻥ ﺭﻗـﻡ ‪ 4‬ﻟﺴـﻨﺔ ‪1962‬ﻡ‬

‫ﺍﻟﻤﺼﺭﻱ‪ ،‬ﺍﻟﻤﺎﺩﺓ ‪ 27‬ﺍﻟﺨﺎﺹ ﺒﺒﺭﺍﺀﺍﺕ ﺍﻻﺨﺘﺭﺍﻉ ﻭﺍﻟﺭﺴﻭﻡ ﻭﺍﻟﻨﻤـﺎﺫﺝ ﺍﻟﺼـﻨﺎﻋﻴﺔ ‪،‬‬ ‫ﻭﺍﻟﻤﺎﺩﺓ ‪ 28‬ﻤﻥ ﺍﻟﻘﺭﺍﺭ ﺭﻗﻡ ‪ 15‬ﻟﺴﻨﺔ ‪1965‬ﻡ ‪ ،‬ﺍﻟﻼﺌﺤﺔ ﺍﻟﺘﻨﻔﻴﺫﻴﺔ ﻟﻘـﺎﻨﻭﻥ ﺒـﺭﺍﺀﺍﺕ‬

‫ﺍﻻﺨﺘﺭﺍﻉ ﺒﻤﺼﺭ ‪ ،‬ﻭﻗﺭﺭ ﺃﻥ ﺭﻫﻥ ﺒﺭﺍﺀﺓ ﺍﻻﺨﺘﺭﺍﻉ ﻻ ﻴﻜﻭﻥ ﺤﺠﺔ ﻋﻠﻰ ﺍﻟﻐﻴﺭ ﺇﻻ ﻤﻥ‬

‫ﺘﺎﺭﻴﺦ ﺍﻟﺘﺄﺸﻴﺭ ﺒﺎﻟﺭﻫﻥ ﻓﻲ ﺴﺠل ﺍﻟﺒﺭﺍﺀﺍﺕ ‪ ،‬ﻭﻴﺠﺏ ﺃﻥ ﻴﻨﺸـﺭ ﺭﻫـﻥ ﺍﻟﺒـﺭﺍﺀﺓ ﻓـﻲ‬

‫ﺍﻟﺠﺭﻴﺩﺓ ﺍﻟﺭﺴﻤﻴﺔ‪.‬‬

‫)‪(3‬‬

‫ﻭﻜل ﻤﻥ ﺍﻟﻨﻤﻭﺫﺝ ﻭﺍﻟﺭﺴﻡ ﺍﻟﺼﻨﺎﻋﻲ ﻴﻨﻁﻭﻱ ﻋﻠﻰ ﻗﺩﺭ ﻤﻥ ﺍﻻﺒﺘﻜﺎﺭ ﻭﻤـﻥ ﺜـﻡ‬

‫ﻴﺤﻤﻴﻪ ﺍﻟﻘﺎﻨﻭﻥ ﻜﻤﺎ ﻴﺤﻤﻲ ﺤﻕ ﺍﻟﻤﺨﺘﺭﻉ ﻭﺤﻕ ﺍﻟﻤﺅﻟﻑ‪.‬‬

‫ﻭﺒﺭﺍﺀﺓ ﺍﻻﺨﺘﺭﺍﻉ ﺘﺨﻭل ﻤﺎﻟﻜﻬﺎ ﺍﻟﺤﻕ ﻓﻲ ﺍﺴﺘﻐﻼل ﺍﻻﺨﺘﺭﺍﻉ ﺒﺠﻤﻴـﻊ ﺍﻟﻁـﺭﻕ‬

‫ﻭﻟﻤﺩﺓ ﺨﻤﺱ ﻋﺸﺭﺓ ﺴﻨﺔ ﻤﻥ ﺘﺎﺭﻴﺦ ﺘﻘﺩﻴﻡ ﺍﻟﻁﻠﺏ‪ ،‬ﺃﻤﺎ ﺍﻟﺒـﺭﺍﺀﺍﺕ ﺍﻟﺘـﻲ ﺘﻤﻨـﻊ ﻋـﻥ‬ ‫ﺍﻻﺨﺘﺭﺍﻋﺎﺕ ﺍﻟﻜﻴﻤﻴﺎﺌﻴﺔ ﺍﻟﻤﺘﻌﻠﻘﺔ ﺒﺎﻷﻏﺫﻴﺔ ﺃﻭ ﺍﻟﻌﻘﺎﻗﻴﺭ ﺍﻟﻁﺒﻴﺔ ‪ ،‬ﺃﻭ ﺍﻟﻤﺭﻜﺒﺎﺕ ﺍﻟﺼﻴﺩﻟﻴﺔ‬

‫‪ ،‬ﻓﺘﻜﻭﻥ ﻤﺩﺘﻬﺎ ﻋﺸﺭ ﺴﻨﻭﺍﺕ ﻏﻴﺭ ﻗﺎﺒﻠﺔ ﻟﻠﺘﺠﺩﻴﺩ‪.‬‬

‫ﺩﻭﻥ ﺃﻥ ﻴﺴﺘﻁﻴﻊ ﺍﻟﻤﺭﺍﻗﺒﻭﻥ ﺍﻜﺘﺸﺎﻓﻬﺎ‪ ،‬ﺍﻟﻤﺼﺩﺭ ﺍﻟﺴﺎﺒﻕ‪ .454/8 ،‬ﻓﻬﺫﻩ ﺍﻻﺨﺘﺭﺍﻋﺎﺕ ﻓﻲ ﺍﺴـﺘﻐﻼﻟﻬﺎ‬ ‫ﺇﺨﻼل ﺒﺎﻵﺩﺍﺏ ﺃﻭ ﺍﻟﻨﻅﺎﻡ ﺍﻟﻌﺎﻡ‪.‬‬ ‫)‪ (2‬ﻭﺃﻴﻀﺎ ﻓﻘﺩ ﺼﺭﺤﺕ ﺍﻟﻤﺎﺩﺓ ﺍﻟﺨﺎﻤﺴﺔ ﻭﺍﻟﻌﺸﺭﻭﻥ ﻤﻥ ﻗﺎﻨﻭﻥ ﺒﺭﺍﺀﺓ ﺍﻻﺨﺘﺭﺍﻉ ﺍﻟﻌﺭﺍﻗﻲ ﺒﺫﻟﻙ ﻭﺠـﺎﺀ‬ ‫ﻓﻴﻬﺎ‪" :‬ﻴﺠﻭﺯ ﺍﻟﺘﺼﺭﻑ ﺒﺎﻟﺒﺭﺍﺀﺓ ﺒﻜﺎﻓﺔ ﺍﻟﺘﺼﺭﻓﺎﺕ ﺍﻟﻘﺎﻨﻭﻨﻴﺔ‪ ،‬ﻭﻴﻌﻠﻥ ﺒﺎﻟﺘﺼﺭﻑ ﺒﺎﻟﺒﺭﺍﺀﺓ‪ ،‬ﻭﻋﻥ ﺭﻫﻨﻬﺎ‪،‬‬ ‫ﻭﻨﻘل ﻤﻠﻜﻴﺘﻬﺎ ﺤﺴﺏ ﺍﻷﺼﻭل"‪ .‬ﻭﺘﻘﺒل ﺫﻟﻙ ﻋﻠﻰ ﺃﻥ ﻴﻘﻊ ﻜﺘﺎﺒﺔ‪ ،‬ﻭﻴﻌﻠﻥ ﻋﻨﻪ ﻟﻠﺘﻤﺴﻙ ﺒﻪ ﻋﻠﻰ ﺍﻟﻐﻴـﺭ‪.‬‬ ‫ﺍﻨﻅﺭ‪ :‬ﺍﻟﻭﺠﻴﺯ ﻓﻲ ﺍﻟﻤﻠﻜﻴﺔ ﺍﻟﺼﻨﺎﻋﻴﺔ ﻭﺍﻟﺘﺠﺎﺭﻴﺔ‪ ،‬ﺩ‪ .‬ﺼﻼﺡ ﺍﻟﺩﻴﻥ ﺍﻟﻨـﺎﻫﻲ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﺭﻗـﺎﻥ‪ ،‬ﺍﻟﻁﺒﻌـﺔ‬ ‫ﺍﻷﻭﻟﻰ‪1982 ،‬ﻡ‪ ،‬ﺍﻷﺭﺩﻥ‪ ،‬ﺹ‪ ،182‬ﻭﻤﺎ ﺒﻌﺩﻫﺎ‪.‬‬ ‫)‪ (3‬ﺍﻨﻅﺭ‪ :‬ﺍﻟﺤﻘﻭﻕ ﺍﻟﻌﻴﻨﻴﺔ ﻭﺍﻟﺘﺒﻌﻴﺔ‪ ،‬ﺇﺒﺭﺍﻫﻴﻡ ﺩﺴﻭﻗﻲ‪ ،‬ﺹ‪.224‬‬

‫ﻗﻀﺎﻴﺎ ﻤﻌﺎﺼﺭﺓ ﻓﻲ ﺍﻟﺭﻫﻥ ﻤﻥ ﻤﻨﻅﻭﺭ ﺇﺴﻼﻤﻲ‬

‫ﺩ‪ .‬ﻋﺎﺭﻑ ﻋﻠﻲ ﻋﺎﺭﻑ‬

‫ﻭﻟﺼﺎﺤﺏ ﺍﻟﺒﺭﺍﺀﺓ ﻓﻲ ﺍﻟﻤﺩﺓ ﺍﻟﺘﻲ ﺘﺒﻘﻰ ﻓﻴﻬﺎ ﺍﻟﺒﺭﺍﺀﺓ ﻨﺎﻓـﺫﺓ ﺃﻥ ﻴﺘﺼـﺭﻑ ﻓﻴﻬـﺎ‬

‫ﺒﻌﻭﺽ ﻭﺒﻐﻴﺭ ﻋﻭﺽ‪ ،‬ﻭﺃﻥ ﻴﺭﻫﻨﻬﺎ ‪ ،‬ﻭﻴﺠﻭﺯ ﺍﻟﺤﺠﺯ ﻋﻠﻴﻬﺎ ﻤﻥ ﺩﺍﺌﻨﻴﻪ ‪ ،‬ﻭﺘﻨﺘﻘل ﻤﻨـﻪ‬

‫ﺇﻟﻰ ﺨﻠﻔﻪ ﺒﺎﻟﻤﻴﺭﺍﺙ ﻭﺍﻟﻭﺼﻴﺔ)‪.(1‬‬

‫ﺃﻤﺎ ﺍﻻﺴﻡ ﺍﻟﺘﺠﺎﺭﻱ ﻭﺍﻟﻌﻼﻤﺔ ﺍﻟﺘﺠﺎﺭﻴﺔ ﻓﺈﻨﻬﺎ ﺃﻴﻀﺎ ﻤﻥ ﺍﻟﻤﺼﻁﻠﺤﺎﺕ ﺍﻟﺠﺩﻴﺩﺓ ﻓﻲ‬

‫ﺍﻟﻔﻘﻪ ﺍﻹﺴﻼﻤﻲ‪ ،‬ﻭﻗﺩ ﻭﻟﺩ ﻫﺫﺍ ﺍﻟﻤﺼﻁﻠﺢ ﻤﻥ ﺭﺤﻡ ﺍﻟﻐﺭﺏ‪ ،‬ﺒﻌـﺩ ﺍﻟﺜـﻭﺭﺓ ﺍﻟﺼـﻨﺎﻋﻴﺔ‬

‫ﻋﻨﺩﻫﻡ‪ .‬ﻭﺍﻻﺴﻡ ﺍﻟﺘﺠﺎﺭﻱ ﻴﺴﺘﺨﺩﻡ ﻟﺘﻤﻴﻴﺯ ﺍﻟﻤﻨﺸﺄﺓ ﺍﻟﺘﺠﺎﺭﻴﺔ ﻤﻥ ﻏﻴﺭﻫﺎ‪ .‬ﺃﻤـﺎ ﺍﻟﻌﻼﻤـﺔ‬

‫ﺍﻟﺘﺠﺎﺭﻴﺔ ﻓﺘﺴﺘﺨﺩﻡ ﻟﺘﻤﻴﻴﺯ ﺍﻟﻤﻨﺘﺠﺎﺕ‪ .‬ﻭﻫﺫﺍ ﺍﻟﻤﺼﻁﻠﺢ ﻴﺤﻤل ﻗﻴﻤﺔ ﻤﺎﺩﻴﺔ ﺒﺎﻟﻨﺴﺒﺔ ﺇﻟـﻰ‬ ‫ﺍﻟﺘﺎﺠﺭ‪ ،‬ﻭﺍﻟﻤﺴﺘﻬﻠﻙ ‪ ،‬ﻭﻟﺫﻟﻙ ﻴﻌﺘﺒﺭ ﺤﻘﹰﺎ ﻤﺎﻟﻴﹰﺎ ‪ .‬ﻭﺘﺴﺠﻴل ﺍﻻﺴﻡ ﺍﻟﺘﺠﺎﺭﻱ ﻟﺩﻯ ﺍﻟﺠﻬـﺎﺕ‬

‫ﺍﻟﻤﺨﺘﺼﺔ ﻴﻌﺩ ﺒﻤﺜﺎﺒﺔ ﺇﺤﺭﺍﺯ ﻟﻬﺫﺍ ﺍﻻﺴﻡ ﻜﻤﺎ ﻴﻘﻭل ﺍﻟﺸﻴﺦ ﻤﺤﻤﺩ ﺘﻘﻲ ﺍﻟﻌﺜﻤﺎﻨﻲ‪ .‬ﻭﺇﺤﺭﺍﺯ‬

‫ﺍﻟﻤﺎل ﺸﺭﻋﹰﺎ ﻭﺠﻪ ﻤﻥ ﻭﺠﻭﻩ ﺍﻟﺤﻤﺎﻴﺔ ﺍﻟﻤﻌﺘﺒﺭﺓ ‪ ،‬ﻭﻻ ﻤﺎﻨﻊ ﺸﺭﻋﹰﺎ ﻤﻥ ﺃﻥ ﻴﺴـﻠﻙ ﺒﻬـﺎ‬ ‫ﻤﺴﻠﻙ ﺍﻷﻤﻭﺍل ﻓﻲ ﺠﻭﺍﺯ ﺒﻴﻌﻬﺎ ﻭﺸﺭﺍﺌﻬﺎ‪ ،‬ﻭﻤﺎﻟﻴﺔ ﺍﻻﺴﻡ ﺍﻟﺘﺠﺎﺭﻱ ﺒﻌﺩ ﺇﺤـﺭﺍﺯﻩ ﺘﺸـﺒﻪ‬

‫ﺍﻟﻘﻭﺓ ﺍﻟﻜﻬﺭﺒﺎﺌﻴﺔ ﺃﻭ ﺍﻟﻐﺎﺯ ‪ ،‬ﺍﻟﺘﻲ ﻟﻡ ﺘﻜﻥ ﺘﻌﺩ ﻤﻥ ﺍﻷﻤﻭﺍل ﻓﻲ ﺍﻷﺯﻤﺎﻥ ﺍﻟﺴﺎﺒﻘﺔ‪ ،‬ﻷﻨﻬـﺎ‬

‫ﻟﻴﺴﺕ ﺃﻋﻴﺎﻨﺎ ﻗﺎﺌﻤﺔ ﺒﺫﺍﺘﻬﺎ‪ ،‬ﻭﻟﻡ ﻴﻜﻥ ﻓﻲ ﺍﻟﻭﺴﻊ ﺇﺤﺭﺍﺯﻫﺎ‪ ،‬ﻭﻟﻜﻨﻬﺎ ﻏﺩﺕ ﺍﻵﻥ ﻤﻥ ﺃﻋـﺯ‬ ‫ﻥ ﺍﻟﻌﺭﻑ ﺍﻟﻘﺎﺌﻡ ﺒﻴﻥ ﺍﻟﻨـﺎﺱ‬ ‫ﺍﻷﻤﻭﺍل‪ ،‬ﻭﻗﺩ ﺃﻤﻜﻥ ﺇﺤﺭﺍﺯﻫﺎ‪ .‬ﻟﺫﺍ ﺠﺎﺯ ﺒﻴﻌﻬﺎ ﺸﺭﻋﹰﺎ‪ .‬ﻭﻷ ّ‬

‫ﺍﻟﻴﻭﻡ ﻴﻘﻀﻲ ﺒﺠﻭﺍﺯ ﺒﻴﻊ ﺍﻻﺴﻡ ﺍﻟﺘﺠﺎﺭﻱ‪ ،‬ﻭﻗﺩ ﻨﺼﺕ ﺍﻟﻘـﻭﺍﻨﻴﻥ ﻋﻠـﻰ ﺠـﻭﺍﺯ ﺒﻴﻌـﻪ‬

‫ﺃﻴﻀﹰﺎ)‪.(2‬‬

‫ﻭﻟﺼﺎﺤﺏ ﺍﻻﺴﻡ ﺍﻟﺘﺠﺎﺭﻱ ﻭﺍﻟﻌﻼﻤﺔ ﺍﻟﺘﺠﺎﺭﻴﺔ ﺃﻴﻀﹰﺎ ﺍﻟﺘﺼﺭﻑ ﻓﻴﻬﺎ ﺒﻌـﻭﺽ ﺃﻭ‬

‫ﺒﻐﻴﺭ ﻋﻭﺽ ‪ ،‬ﻭﻤﻊ ﺫﻟﻙ ﻻ ﻴﺠﻭﺯ ﻨﻘل ﻤﻠﻜﻴﺔ ﺍﻟﻌﻼﻤﺔ ﺃﻭ ﺭﻫﻨﻬﺎ ‪ ،‬ﺃﻭ ﺍﻟﺤﺠﺯ ﻋﻠﻴﻬﺎ ﺇﻻ‬

‫ﻤﻊ ﺍﻟﻤﺤل ﺍﻟﺘﺠﺎﺭﻱ ﺃﻭ ﺍﻟﻤﺸﺭﻭﻉ ﺍﻟﺫﻱ ﺘﺴﺘﺨﺩﻡ ﺍﻟﻌﻼﻤﺔ ﻓﻲ ﺘﻤﻴﻴﺯ ﻤﻨﺘﺠﺎﺘﻪ ‪ ،‬ﻭﻻ ﻴﺠﻭﺯ‬ ‫ﺭﻫﻥ ﺍﻟﻌﻼﻤﺔ ﺍﻟﺘﺠﺎﺭﻴﺔ ﺃﻭ ﻨﻘل ﻤﻠﻜﻴﺘﻬﺎ ﺇﻻ ﺒﻌﺩ ﺍﻟﺘﺄﺸﻴﺭ ﺒﻪ ﻓﻲ ﺍﻟﺴﺠل ﻭﺸﻬﺭﻩ ﺒﺎﻟﻜﻴﻔﻴـﺔ‬

‫)‪ (1‬ﺍﻟﻭﺴﻴﻁ‪.46/8 ،‬‬ ‫)‪ (2‬ﺍﻨﻅﺭ‪ :‬ﺒﻴﻊ ﺍﻟﺤﻘﻭﻕ ﺍﻟﻤﺠﺭﺩﺓ‪ ،‬ﻟﻠﺸﻴﺦ ﻤﺤﻤﺩ ﺘﻘﻲ ﺍﻟﻌﺜﻤﺎﻨﻲ‪ ،‬ﻤﺠﻠﺔ ﺍﻟﻤﺠﻤﻊ ﺍﻟﻔﻘﻬﻲ‪ ،‬ﺍﻟﻌﺩﺩ ‪ ،5‬ﺍﻟﺠﺯﺀ‬ ‫‪ 3‬ﺹ ‪ ،2384‬ﻭﺍﻨﻅﺭ‪= :‬ﺍﻟﺒﻴﻭﻉ ﺍﻟﺸﺎﺌﻌﺔ "ﺒﺘﺼﺭﻑ"‪ ،‬ﻤﺤﻤﺩ ﺘﻭﻓﻴﻕ ﺭﻤﻀﺎﻥ ﺍﻟﺒﻭﻁﻲ‪ ،‬ﺹ ‪ 28‬ﻭﻤـﺎ‬ ‫ﺒﻌﺩﻫﺎ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻌﺎﺼﺭ‪ ،‬ﻟﺒﻨﺎﻥ‪.‬‬

‫ﺘﻔﻜﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪2001 ،(2‬ﻡ ‪1422/‬ﻫـ‬

‫ﺍﻟﻭﺍﻗﻊ ﺍﻹﺴﻼﻤﻲ‬

‫ﺍﻟﺘﻲ ﺘﻘﺭﺭﻩ ﺍﻟﺘﻌﻠﻴﻤﺎﺕ ﺍﻟﻤﺭﻋﻴﺔ ﺤﻤﺎﻴﺔ ﻟﺤﻘﻭﻕ ﺍﻟﻨﺎﺱ ﻭﺘﺤﻘﻴﻘﹰﺎ ﻟﻤﺼـﺎﻟﺤﻬﻡ ‪ ،‬ﻭﻗﻁﻌـﹰﺎ‬ ‫ﺴّﻴﺎﺴﺔ ﺍﻟﺸﺭﻋﻴﺔ‪.‬‬ ‫ﻟﻠﻨـﺯﺍﻉ ﺒﻴﻨﻬﻡ ﻤﻥ ﺒﺎﺏ ﺍﻟ َ‬

‫ﻫﺫﺍ ﻭﻗﺩ ﺼﺩﺭ ﺍﻟﻘﺭﺍﺭ ﺭﻗﻡ ‪ 5‬ﺒﺸﺄﻥ ﺍﻟﺤﻘﻭﻕ ﺍﻟﻤﻌﻨﻭﻴﺔ ﻤﻥ ﻤﺠﻠﺱ ﻤﺠﻤﻊ ﺍﻟﻔﻘـﻪ‬

‫ﺍﻹﺴﻼﻤﻲ ﺍﻟﻤﻨﻌﻘﺩ ﺒﺎﻟﻜﻭﻴﺕ ﻓﻲ ﺩﻭﺭﺓ ﻤﺅﺘﻤﺭﻩ ﺍﻟﺨﺎﻤﺱ ‪ 15-10‬ﻜﺎﻨﻭﻥ ﺍﻷﻭل ‪1988‬ﻡ‬

‫‪ ،‬ﻭﻨﺹ ﺍﻟﻘﺭﺍﺭ ﻋﻠﻰ ﻤﺎ ﻴﻠﻲ‪:‬‬

‫ﻻ‪ :‬ﺍﻻﺴﻡ ﺍﻟﺘﺠﺎﺭﻱ ‪ ،‬ﻭﺍﻟﻌﻨـﻭﺍﻥ ﺍﻟﺘﺠـﺎﺭﻱ ‪ ،‬ﻭﺍﻟﻌﻼﻤـﺔ ﺍﻟﺘﺠﺎﺭﻴـﺔ ‪ ،‬ﻭﺍﻟﺘـﺄﻟﻴﻑ‬ ‫ﺃﻭ ﹰ‬ ‫ﻭﺍﻻﺨﺘﺭﺍﻉ‪ ،‬ﺃﻭ ﺍﻻﺒﺘﻜﺎﺭ ﻫﻲ ﺤﻘﻭﻕ ﺨﺎﺼﺔ ﻷﺼﺤﺎﺒﻬﺎ ‪ ،‬ﺍﺼﺒﺢ ﻟﻬﺎ ﻓﻲ ﺍﻟﻌﺭﻑ‬

‫ﺍﻟﻤﻌﺎﺼﺭ ﻗﻴﻤﺔ ﻤﺎﻟﻴﺔ ﻤﻌﺘﺒﺭﺓ ﻟﺘﻤﻭل ﺍﻟﻨﺎﺱ ﻟﻬﺎ ‪ ،‬ﻭﻫﺫﻩ ﺍﻟﺤﻘﻭﻕ ﻴﻌﺘﺩ ﺒﻬﺎ ﺸﺭﻋﹰﺎ ‪،‬‬

‫ﻓﻼ ﻴﺠﻭﺯ ﺍﻻﻋﺘﺩﺍﺀ ﻋﻠﻴﻬﺎ‪.‬‬

‫ﺜﺎﻨﻴﹰﺎ‪ :‬ﻴﺠﻭﺯ ﺍﻟﺘﺼﺭﻑ ﺒﺎﻻﺴﻡ ﺍﻟﺘﺠﺎﺭﻱ ‪ ،‬ﺃﻭ ﺍﻟﻌﻨﻭﺍﻥ ﺍﻟﺘﺠﺎﺭﻱ ‪ ،‬ﺃﻭ ﺍﻟﻌﻼﻤﺔ ﺍﻟﺘﺠﺎﺭﻴﺔ‪،‬‬

‫ﻭﻨﻘل ﺃﻱ ﻤﻨﻬﺎ ﺒﻌﻭﺽ ﻤﺎﻟﻲ ﺇﺫﺍ ﺍﻨﺘﻔﻰ ﺍﻟﻀﺭﺭ ﻭﺍﻟﺘﺩﻟﻴﺱ ﻭﺍﻟﻐﺵ ‪ ،‬ﺒﺎﻋﺘﺒـﺎﺭ ﺃﻥ‬ ‫ﺫﻟﻙ ﺃﺼﺒﺢ ﺤﻘﹰﺎ ﻤﺎﻟﻴﹰﺎ‪.‬‬

‫ﺜﺎﻟﺜﹰﺎ‪ :‬ﺤﻘﻭﻕ ﺍﻟﺘﺄﻟﻴﻑ ﻭﺍﻻﺨﺘﺭﺍﻉ ﺃﻭ ﺍﻻﺒﺘﻜﺎﺭ ﻤﺼـﻭﻨﺔ ﺸـﺭﻋﹰﺎ ‪ ،‬ﻭﻷﺼـﺤﺎﺒﻬﺎ ﺤـﻕ‬ ‫ﺍﻟﺘﺼﺭﻑ ﻓﻴﻬﺎ‪ ،‬ﻭﻻ ﻴﺠﻭﺯ ﺍﻻﻋﺘﺩﺍﺀ ﻋﻠﻴﻬﺎ‪.‬‬

‫)‪(1‬‬

‫ﻟﺫﻟﻙ ﺇﺫﺍ ﺠـﺎﺯ ﺍﻟﺘﺼـﺭﻑ ﻓـﻲ‬

‫ﺤﻘﻭﻕ ﺍﻟﺘﺄﻟﻴﻑ ﻭﺍﻻﺨﺘﺭﺍﻉ ﻭﺍﻻﺒﺘﻜﺎﺭ ‪ ،‬ﺠﺎﺯ ﺭﻫﻥ ﻫﺫﻩ ﺍﻟﺤﻘﻭﻕ ‪ ،‬ﺇﺫ ﺇﻥ ﺍﻟـﺭﻫﻥ‬ ‫ﻴﻌﺩ ﻤﻥ ﺍﻟﻌﻘﻭﺩ ﺍﻟﺠﺎﺌﺯﺓ‪.‬‬

‫ﺜﺎﻨﻴﹰﺎ‪ :‬ﺭﻫﻥ ﺴﻨﺩﺍﺕ ﺍﻟﺘﺩﺍﻭل ﺍﻟﺘﺠﺎﺭﻴﺔ‪:‬‬

‫ﺴﻨﺩﺍﺕ ﺍﻟﺘﺩﺍﻭل ﺍﻟﺘﺠﺎﺭﻴﺔ ﻨﻭﻋﺎﻥ‪ :‬ﺍﻟﻨﻭﻉ ﺍﻷﻭل ﻫـﻭ ﺍﻷﻭﺭﺍﻕ ﺍﻟﻤﺎﻟﻴـﺔ‪ ،‬ﻭﻫـﻲ‬

‫ﺍﻷﺴﻬﻡ ﻭﺍﻟﺴﻨﺩﺍﺕ‪ ،‬ﻭﺴﻨﺩﺍﺕ ﻗﺭﻭﺽ ﺍﻟﺩﻭﻟﺔ‪ ،‬ﻭﺍﻟﻨﻭﻉ ﺍﻟﺜﺎﻨﻲ ﻫﻭ ﺍﻷﻭﺭﺍﻕ ﺍﻟﺘﺠﺎﺭﻴـﺔ ‪،‬‬ ‫ﻭﻫﻲ ﺍﻟﻜﻤﺒﻴﺎﻻﺕ ﺍﻹﺫﻨﻴﺔ ﻭﺍﻟﺸﻴﻜﺎﺕ‪.‬‬

‫)‪(1‬‬

‫ﻼ ﻋﻥ‪ :‬ﺍﻟﻔﻘﻪ ﺍﻹﺴﻼﻤﻲ ﻭﺃﺩﻟﺘﻪ ﻟﻠﺯﺤﻴﻠﻲ‪ ،559/9 ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺭ‪1996 ،‬ﻡ‪.‬‬ ‫)‪ (1‬ﻨﻘ ﹰ‬ ‫)‪ (1‬ﺍﻨﻅﺭ‪ :‬ﺍﻟﻭﺴﻴﻁ ﻟﻠﺴﻨﻬﻭﺭﻱ‪ ،77/8 ،‬ﺩﺍﺭ ﺇﺤﻴﺎﺀ ﺍﻟﺘﺭﺍﺙ ﺍﻟﻌﺭﺒﻲ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ‪ ،1967 ،‬ﺍﻟﺤﻘﻭﻕ ﺍﻟﻌﻴﻨﻴﺔ‬ ‫ﻭﺍﻟﺘﺒﻌﻴﺔ ﻓﻲ ﺍﻟﻔﻘﻪ ﺍﻹﺴﻼﻤﻲ ﻭﺍﻟﺘﻘﻨﻴﻥ ﺍﻟﻤﻐﺭﺒﻲ‪ ،‬ﻤﺤﻤﺩ ﺒﻥ ﻤﻌﺠﻭﺯ‪ ،‬ﺹ‪ ،461‬ﺍﻟﻁﺒﻌﺔ ﺍﻷﻭﻟﻰ‪،‬‬ ‫‪1990‬ﻡ‪.‬‬

‫ﻗﻀﺎﻴﺎ ﻤﻌﺎﺼﺭﺓ ﻓﻲ ﺍﻟﺭﻫﻥ ﻤﻥ ﻤﻨﻅﻭﺭ ﺇﺴﻼﻤﻲ‬

‫ﺩ‪ .‬ﻋﺎﺭﻑ ﻋﻠﻲ ﻋﺎﺭﻑ‬

‫ﻭﺭﻫﻥ ﺍﻷﻭﺭﺍﻕ ﺍﻟﻤﺎﻟﻴﺔ ﻭﺍﻟﺘﺠﺎﺭﻴﺔ ﻴﻌﺘﺒﺭ ﻤﻥ ﻗﺒﻴل ﺭﻫﻥ ﺍﻟﻤﻨﻘﻭل ﺴـﻭﺍﺀ ﻜﺎﻨـﺕ‬

‫ﺍﺴﻤﻴﺔ ﺃﻭ ﻟﺤﺎﻤﻠﻬﺎ‪ ،‬ﻭﻜﺫﻟﻙ ﺍﻷﺴﻬﻡ ﻭﺍﻟﺤﺼﺹ ‪ ،‬ﻭﺍﻟﺴﻨﺩﺍﺕ ﺍﻟﺘﺠﺎﺭﻴـﺔ ﻭﺍﻟﺼـﻨﺎﻋﻴﺔ ‪،‬‬

‫ﺍﺴﻤﻴﺔ ﻜﺎﻨﺕ ﺃﻭ ﻟﺤﺎﻤﻠﻬﺎ‪ ،‬ﻤﻊ ﺍﻹﺸﺎﺭﺓ ﺇﻟﻰ ﺃﻥ ﻤﺎ ﻜﺎﻥ ﻤﻥ ﻫﺫﻩ ﺍﻷﻭﺭﺍﻕ ﻟﺤﺎﻤﻠﻬﺎ ﻓـﺈﻥ‬ ‫)‪(2‬‬

‫ﺭﻫﻨﻪ ﻴﺘﻡ ﺇﻤﺎ ﺒﺘﺴﻠﻴﻤﻬﺎ ﻟﻠﻤﺭﺘﻬﻥ‪ ،‬ﻭﺇﻤﺎ ﺒﺘﺴﺠﻴل ﺍﻟﺭﻫﻥ ﺒﺎﻟﺴﺠﻼﺕ ﺍﻟﺨﺎﺼﺔ ﺒﻬﺎ‪.‬‬

‫ﻭﻓﻲ ﻤﺠﺎل ﺍﻟﺘﺸﺭﻴﻌﺎﺕ ﺍﻟﺤﺩﻴﺜﺔ ﻭﻷﺠل ﻀﻤﺎﻥ ﺍﻟﺤﻘﻭﻕ ﻭﺘﻭﺜﻴﻘﻬﺎ ﻓـﺈﻥ ﺍﻟـﺩﻴﻭﻥ‬

‫ﺍﻟﻤﺜﺒﺘﺔ ﻓﻲ ﺴﻨﺩﺍﺕ ﺇﺴﻤﻴﺔ ﻴﺘﻡ ﺭﻫﻨﻬﺎ ﺒﺎﻟﻘﻴﺩ ﻓﻲ ﺴﺠﻼﺕ ﺍﻟﺸﺭﻜﺔ ﻤﺼﺩﺭﺓ ﻫﺫﻩ ﺍﻟﺴﻨﺩﺍﺕ‬

‫‪ ،‬ﺃﻤﺎ ﺍﻟﻤﺜﺒﺘﺔ ﻓﻲ ﺍﻟﺴﻨﺩﺍﺕ ﺍﻹﺫﻨﻴﺔ ﻓﻴﺘﻡ ﺭﻫﻨﻬﺎ ﺒﺘﻅﻬﻴﺭﻫﺎ ﺃﻱ ﺒﺫﺍﺕ ﻁﺭﻴﻘﺔ ﺤﻭﺍﻟﺘﻬﺎ ﻋﻠﻰ‬ ‫ﺃﻥ ﻴﺫﻜﺭ ﺃﻥ ﺍﻟﺤﻭﺍﻟﺔ ﻗﺩ ﺘﻤﺕ ﻋﻠﻰ ﺴﺒﻴل ﺍﻟﺭﻫﻥ‪.‬‬

‫ﻭﺘﻤﺜل ﺍﻷﻭﺭﺍﻕ ﺍﻟﺘﺠﺎﺭﻴﺔ ﺤﻘﹰﺎ ﺒﻤﺒﻠ ﻤﻥ ﺍﻟﻨﻘﻭﺩ‪ ،‬ﻷﻥ ﺍﻟﺼﻜﻭﻙ ﺍﻟﺘﻲ ﺘﺘﻀﻤﻥ ﺩﻓﻊ‬

‫ﻼ ﻟﻠﻨﻘﻭﺩ ﻓﻲ ﺍﻟﻤﻌﺎﻤﻼﺕ ‪ ،‬ﻭﺘﺘﻬﻴﺄ ﻟﻬﺎ‬ ‫ﻤﺒﻠ ﻤﻌﻴﻥ ﻤﻥ ﺍﻟﻨﻘﻭﺩ ﻓﻲ ﺘﺎﺭﻴﺦ ﻤﻌﻴﻥ ﺘﺼﻠﺢ ﺒﺩﻴ ﹰ‬

‫ﻓﺭﺹ ﺍﻟﺘﺩﺍﻭل ﺍﻟﺴﺭﻴﻊ‪ ،‬ﻭﺍﻷﻭﺭﺍﻕ ﺍﻟﺘﺠﺎﺭﻴﺔ ﺘﺸﻤل ﺃﻴﻀﹰﺎ ﺴﻨﺩ ﺍﻟﺸﺤﻥ ﺍﻟﺒﺤﺭﻱ‪ ،‬ﻭﺘﺫﻜﺭﺓ‬ ‫ﻥ ﻫﺫﻩ ﺍﻟﺼﻜﻭﻙ ﺘﻜﻭﻥ‬ ‫ﺍﻟﻨﻘل ﺍﻟﺠﻭﻱ ﺃﻭ ﺍﻟﺒﺭﻱ‪ ،‬ﻭﺼﻙ ﺍﻹﻴﺩﺍﻉ ﻓﻲ ﺍﻟﻤﺨﺎﺯﻥ ﺍﻟﻌﺎﻤﺔ‪ ،‬ﻷ ّ‬

‫ﻗﺎﺒﻠﺔ ﻟﻠﺘﺩﺍﻭل ﺒﺎﻟﻁﺭﻕ ﺍﻟﺘﺠﺎﺭﻴﺔ ﺒﺎﻋﺘﺒﺎﺭﻫﺎ ﺘﻤﺜل ﺍﻟﺒﻀﺎﺌﻊ ﺍﻟﻤﻨﻘﻭﻟﺔ ﺃﻭ ﺍﻟﻤﻭﺩﻋﺔ ‪ ،‬ﻟـﺫﻟﻙ‬ ‫ﻓﺈﻨﻬﺎ ﺘﻤﺜل ﺒﺎﻟﺘﺎﻟﻲ ﺤﻘﹰﺎ ﻨﻘﺩﻴﹰﺎ ‪ ،‬ﻴﺠﻭﺯ ﺭﻫﻨﻬﺎ ﺇﺫﺍ ﺃﻤﻜﻥ ﺍﺴﺘﻴﻔﺎﺀ ﻤﺒﻠ ﺍﻟﺩﻴﻥ ﻤﻨﻬﺎ ﻭﺠﺭﻯ‬

‫ﺍﻟﻌﺭﻑ ﺒﺫﻟﻙ‪ .‬ﻭﻤﺜل ﺫﻟﻙ ﻜﻭﺒﻭﻨﺎﺕ ﺍﻷﺴﻬﻡ ﻭﺍﻟﺴﻨﺩﺍﺕ ﺍﻟﻤﺴﺘﺤﻘﺔ ﺍﻟﻭﻓﺎﺀ ﻴﺠﻭﺯ ﺭﻫﻨﻬـﺎ‬

‫ﺒﺩﻴﻥ ﻏﻴﺭ ﺭﺒﻭﻱ‪ ،‬ﻷﻨﻬﺎ ﺃﻴﻀﹰﺎ ﻗﺎﺒﻠﺔ ﻟﻠﺘﺩﺍﻭل ﻭﺘﻤﺜل ﻤﺒﻠﻐﹰﺎ ﻤﻥ ﺍﻟﻨﻘﻭﺩ‪ ،‬ﻭﺘﺴﺘﺤﻕ ﺍﻟـﺩﻓﻊ‬

‫ﺒﻤﺠﺭﺩ ﺘﻘﺩﻴﻤﻬﺎ ﻟﻠﻬﻴﺌﺔ ﺍﻟﻤﺼﺩﺭﺓ‪ ،‬ﻜل ﺫﻟﻙ ﺃﺭﻯ ﺠﻭﺍﺯ ﺭﻫﻨﻬﺎ ﺒﺎﻋﺘﺒﺎﺭﻫـﺎ ﺃﺩﺍﺓ ﻭﻓـﺎﺀ‬ ‫ﻜﺎﻟﻨﻘﻭﺩ ‪ ،‬ﻭﺫﻟﻙ ﺇﺫﺍ ﺠﺭﻯ ﺒﻪ ﺍﻟﻌﺭﻑ ﻭﻟﻡ ﻴﺅﺩ ﺇﻟﻰ ﺍﻟﻨﺯﺍﻉ‪ ،‬ﻤﻊ ﺇﻤﻜﺎﻥ ﺍﺴـﺘﻴﻔﺎﺀ ﺍﻟـﺩﻴﻥ‬

‫ﻤﻨﻬﺎ‪.‬‬

‫ﻭﺘﻜﻴﻴﻑ ﺍﻟﻤﺴﺄﻟﺔ ﻓﻲ ﺍﻟﻔﻘﻪ ﺍﻹﺴﻼﻤﻲ ﻫﻭ ﺃﻥ ﺭﻫﻥ ﺍﻷﻭﺭﺍﻕ ﺍﻟﺘﺠﺎﺭﻴﺔ ﻴﻌـﺩ ﻤـﻥ‬

‫ﻗﺒﻴل ﺭﻫﻥ ﺩﻴﻥ ﺒﺩﻴﻥ‪ ،‬ﻭﻗﺩ ﺍﺨﺘﻠﻑ ﺍﻟﻔﻘﻬﺎﺀ ﻓﻲ ﺠﻭﺍﺯ ﺭﻫﻥ ﺍﻟﺩﻴﻥ ﻓﺫﻫﺏ ﺍﻟﺠﻤﻬﻭﺭ ﺇﻟـﻰ‬

‫)‪(2‬‬

‫ﺍﻟﻤﻌﺎﻤﻼﺕ ﺍﻟﻤﺎﻟﻴﺔ ﺍﻟﻤﻌﺎﺼﺭﺓ‪ ،‬ﺩ‪ .‬ﻤﺤﻤﺩ ﻋﺜﻤﺎﻥ ﺸﺒﻴﺭ‪ ،‬ﺹ‪.206‬‬

‫ﺘﻔﻜﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪2001 ،(2‬ﻡ ‪1422/‬ﻫـ‬

‫ﺍﻟﻭﺍﻗﻊ ﺍﻹﺴﻼﻤﻲ‬

‫ﻋﺩﻡ ﺠﻭﺍﺯ ﺭﻫﻥ ﺍﻟﺩﻴﻥ ﻷﻨﻪ ﻏﻴﺭ ﻤﻘﺩﻭﺭ ﻋﻠﻰ ﺘﺴﻠﻴﻤﻪ ‪ ،‬ﻭﻻ ﻴﺩﺭﻱ ﺍﻟﻤﺭﺘﻬﻥ ﻫل ﻓـﻲ‬

‫ﺍﺴﺘﻁﺎﻋﺘﻪ ﺍﻟﺤﺼﻭل ﻋﻠﻴﻪ‪ .‬ﻭﺫﻫﺏ ﺍﻟﻤﺎﻟﻜﻴﺔ ﺇﻟﻰ ﺠﻭﺍﺯ ﺭﻫﻨﻪ ﻟﺠﻭﺍﺯ ﺒﻴﻌﻪ)‪.(1‬‬ ‫ﻭﺍﻟﺫﻱ ﻴﺒﺩﻭ ﻟﻲ‪:‬‬

‫ﺠﻭﺍﺯ ﺭﻫﻥ ﺍﻷﻭﺭﺍﻕ ﺍﻟﺘﺠﺎﺭﻴﺔ ﻭﺍﻟﺩﻴﻭﻥ ﻭﺫﻟﻙ ﻟﺯﻭﺍل ﺍﻟﺴﺒﺏ ﺍﻟﺫﻱ ﻤـﻥ ﺃﺠﻠـﻪ‬

‫ﻤﻨﻌﻭﺍ ﺭﻫﻥ ﺍﻟﺩﻴﻥ ﻭﻫﻭ ﻋﺩﻡ ﺍﻟﻘﺩﺭﺓ ﻋﻠﻰ ﺍﻟﺘﺴﻠﻴﻡ‪ ،‬ﻭﻴﺸﺘﺭﻁ ﻟﺼﺤﺔ ﺫﻟﻙ ﻗﺒﺽ ﺍﻟﻭﺜﻴﻘـﺔ‬ ‫ﻭﺍﻹﺸﻬﺎﺩ ﻋﻠﻰ ﺤﻴﺎﺯﺘﻬﺎ‪ ،‬ﻭﻴﻘﻊ ﺭﻫﻥ ﺍﻟﺩﻴﻥ ﺼﺤﻴﺤﹰﺎ ﺒﺈﻴﺠـﺎﺏ ﻭﻗﺒـﻭل ﺒـﻴﻥ ﺍﻟـﺭﺍﻫﻥ‬ ‫ﻭﺍﻟﻤﺭﺘﻬﻥ ﻭﻴﺘﻌﻴﻥ ﻋﻠﻰ ﺍﻟﺭﺍﻫﻥ ﺘﺴﻠﻴﻡ ﺴﻨﺩ ﺍﻟﺩﻴﻥ ﺇﻟﻰ ﺍﻟﺩﺍﺌﻥ ﺍﻟﻤﺭﺘﻬﻥ‪ ،‬ﻓﺤﻴـﺎﺯﺓ ﺴـﻨﺩ‬

‫ﻼ‬ ‫ﺍﻟﺩﻴﻥ ﺘﻌﺩ ﺤﻴﺎﺯﺓ ﻟﻠﺩﻴﻥ ﻨﻔﺴﻪ‪ ،‬ﻭﻷﺠل ﺼﺤﺔ ﺭﻫﻥ ﺍﻟﺩﻴﻥ ﻴﻨﺒﻐﻲ ﺃﻥ ﻴﻜﻭﻥ ﺍﻟﺩﻴﻥ ﻗـﺎﺒ ﹰ‬

‫ﻼ ﻟﻠﺤﻭﺍﻟﺔ ﺒﺎﻻﺘﻔﺎﻕ ‪ ،‬ﺃﻭ ﺒﻨﺹ ﺍﻟﻘﺎﻨﻭﻥ ‪،‬‬ ‫ﻟﻠﺤﻭﺍﻟﺔ ﻭﺍﻟﺤﺠﺯ ‪ ،‬ﻷﻥ ﺍﻟﺩﻴﻥ ﻗﺩ ﻻ ﻴﻜﻭﻥ ﻗﺎﺒ ﹰ‬

‫ﺃﻭ ﺒﺴﺒﺏ ﻁﺒﻴﻌﺔ ﺍﻟﺤﻕ ﻨﻔﺴﻬﺎ ‪ ،‬ﻭﻜﺫﻟﻙ ﻗﺩ ﻴﻜﻭﻥ ﻏﻴﺭ ﻗﺎﺒل ﻟﻠﺤﺠﺯ ﻋﻠﻴﻪ ‪ ،‬ﻜﺎﻟﺤﻕ ﻓـﻲ‬ ‫ﺍﻟﻨﻔﻘﺔ ﺃﻭ ﺍﻟﻤﻌﺎﺵ‪ ،‬ﻓﻼ ﻴﺠﻭﺯ ﺭﻫﻨﻪ‪.‬‬

‫ﻭﻴﺘﺭﺘﺏ ﻋﻠﻰ ﺭﻫﻥ ﺍﻟﺩﻴﻥ ﺍﻵﺜﺎﺭ ﻨﻔﺴﻬﺎ ﺍﻟﺘﻲ ﺘﺘﺭﺘﺏ ﻋﻠﻰ ﺍﻟﺭﻫﻥ ﺒﺼﻔﺔ ﻋﺎﻤﺔ ‪،‬‬

‫ﻓﻴﻠﺯﻡ ﺍﻟﺭﺍﻫﻥ ﺒﺘﺴﻠﻴﻡ ﺴﻨﺩ ﺍﻟﺩﻴﻥ‪ ،‬ﻟﻀﻤﺎﻥ ﺍﻟﺭﻫﻥ‪ ،‬ﻭﺠﻌﻠﻪ ﺴﺎﺭﻴﹰﺎ ﻟﺼﺎﻟﺢ ﺍﻟﻤﺭﺘﻬﻥ ﻓـﻲ‬

‫ﻤﻭﺍﺠﻬﺔ ﺍﻟﻤﺩﻴﻥ ﻭﻓﻲ ﻤﻭﺍﺠﻬﺔ ﺍﻟﻐﻴﺭ)‪.(2‬‬

‫ﻼ ﻭﺤﺭﻤﺔ ‪ ،‬ﻓﻘﺩ ﺃﻓﺘﻰ ﻋﻠﻤﺎﺀ ﺍﻟﻌﺼـﺭ ﺒﺤﺭﻤـﺔ‬ ‫ﻭﻋﻥ ﺤﻜﻡ ﺍﻟﺘﻌﺎﻤل ﺒﺎﻟﺴﻨﺩﺍﺕ ﺤ ﹰ‬

‫ﺍﻟﺘﻌﺎﻤل ﺒﺎﻟﺴﻨﺩﺍﺕ ﻟﻤﺎ ﺘﺸﺘﻤل ﻋﻠﻴﻪ ﻤﻥ ﺍﻟﺭﺒﺎ‪ ،‬ﺒﺴﺒﺏ ﺩﻓﻊ ﻓﺎﺌﺩﺓ ﻤﻘﻁﻭﻋﺔ ﻋﻠـﻰ ﻤﺒـﺎﻟ‬

‫ﺍﻟﺩﻴﻭﻥ ﺍﻟﻤﺩﻭﻨﺔ ﻓﻴﻬﺎ ﻓﻬﻲ ﻗﺭﻭﺽ ﺒﻔﺎﺌﺩﺓ‪ ،‬ﻭﻫﺫﻩ ﺍﻟﻔﺎﺌﺩﺓ ﻫﻲ ﻋﻴﻥ ﺍﻟﺭﺒﺎ ﺍﻟﻤﺤﺭﻡ ﺸﺭﻋﹰﺎ‪.‬‬ ‫ﻭﺍﺘﻔﻘﻭﺍ ﻋﻠﻰ ﻭﺠﻭﺏ ﺍﻟﺯﻜﺎﺓ ﻓﻴﻬﺎ ‪ ،‬ﺇﺫﺍ ﺒﻠﻐﺕ ﻗﻴﻤﺘﻬﺎ ﺍﻟﻨﺼﺎﺏ ﺍﻟﺸﺭﻋﻲ‪ ،‬ﻭﺇﻥ ﺍﺨﺘﻠﻁـﺕ‬

‫ﻫﺫﻩ ﺍﻟﺴﻨﺩﺍﺕ ﺒﺎﻟﺤﺭﺍﻡ ‪ ،‬ﻭﺼﺎﺤﺒﻬﺎ ﺍﻟﺭﺒﺎ‪ ،‬ﻭﺨﺒﺙ ﺍﻟﻜﺴـﺏ‪ ،‬ﻷﻥ ﺍﻟﺤﺭﻤـﺔ ﺍﻟﻤﺼـﺎﺤﺒﺔ‬ ‫ﻟﺠﺯﺀ ﻤﻥ ﺍﻟﻤﺎل ﻻ ﺘﻤﻨﻊ ﻤﻥ ﻓﺭﺽ ﺍﻟﺯﻜﺎﺓ‬

‫)‪(1‬‬

‫ﻭﺒﺎﻟﺘﺎﻟﻲ ﻓﻼ ﺃﺭﻯ ﻤﺎ ﻴﻤﻨﻊ ﻤـﻥ ﺭﻫـﻥ‬

‫)‪ (1‬ﻤﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ‪ ،122/2 ،‬ﺍﻟﻤﻐﻨﻲ ﻻﺒﻥ ﻗﺩﺍﻤﺔ‪ ،347/4 ،‬ﻜﺸﺎﻑ ﺍﻟﻘﻨﺎﻉ‪ ،307/3 ،‬ﺍﻟﺸﺭﺡ ﺍﻟﺼﻐﻴﺭ‪،‬‬ ‫‪ ،310/3‬ﺍﻟﻘﻭﺍﻨﻴﻥ ﺍﻟﻔﻘﻬﻴﺔ ﻻﺒﻥ ﺠﺯﻱ‪ ،‬ﺹ‪ ،321‬ﺍﻟﻔﻘﻪ ﺍﻹﺴﻼﻤﻲ ﻭﺃﺩﻟﺘﻪ‪.227/5 ،‬‬ ‫)‪ (2‬ﺍﻟﺤﻘﻭﻕ ﺍﻟﻌﻴﻨﻴﺔ ﻭﺍﻟﺘﺒﻌﻴﺔ ﻟﻠﺩﺴﻭﻗﻲ‪ ،‬ﺹ‪.223‬‬ ‫)‪ (1‬ﺍﻟﻔﻘﻪ ﺍﻹﺴﻼﻤﻲ ﻭﺃﺩﻟﺘﻪ‪.167/9 ،‬‬

‫ﻗﻀﺎﻴﺎ ﻤﻌﺎﺼﺭﺓ ﻓﻲ ﺍﻟﺭﻫﻥ ﻤﻥ ﻤﻨﻅﻭﺭ ﺇﺴﻼﻤﻲ‬

‫ﺩ‪ .‬ﻋﺎﺭﻑ ﻋﻠﻲ ﻋﺎﺭﻑ‬

‫ﻜﻭﺒﻭﻨﺎﺕ ﺍﻷﺴﻬﻡ ﻭﺍﻟﺴﻨﺩﺍﺕ ﺍﻟﻤﺴﺘﺤﻘﺔ ﺍﻟﻭﻓﺎﺀ ‪ ،‬ﺇﺫﺍ ﺠﺭﻯ ﺒﻪ ﺍﻟﻌﺭﻑ ﻭﻟـﻡ ﻴـﺅﺩ ﺇﻟـﻰ‬

‫ﺍﻟﻨﺯﺍﻉ ﻭﺃﻤﻜﻥ ﺍﺴﺘﻴﻔﺎﺀ ﺍﻟﺩﻴﻥ ﻤﻨﻬﺎ ـ ﻜﻤﺎ ﺫﻜﺭﻨﺎ ـ ﻭﺫﻟﻙ ﻷﻥ ﺘﻌـﺭﺽ ﺠـﺯﺀ ﻤﻨـﻪ‬ ‫ﻟﻠﺤﺭﻤﺔ ﻻ ﻴﺨﺭﺠﻪ ﻋﻥ ﺍﻟﻤﺎﻟﻴﺔ ﻓﻼ ﻴﻤﻨﻊ ﺼﺤﺔ ﺭﻫﻨـﻪ ‪ ،‬ﻭﺸـﻬﺎﺩﺍﺕ ﺍﻻﺴـﺘﺜﻤﺎﺭ‪ ،‬ﺃﻭ‬

‫ﺴﻨﺩﺍﺕ ﺍﻻﺴﺘﺜﻤﺎﺭ ﺘﺠﺏ ﻓﻴﻬﺎ ﺍﻟﺯﻜﺎﺓ ‪ ،‬ﻭﺇﻥ ﻜﺎﻥ ﻋﺎﺌﺩﻫﺎ ﺨﺒﻴﺜﹰﺎ ﻭﻜﺴﺒﻬﺎ ﺤﺭﺍﻤﹰﺎ ‪ ،‬ﻭﻴﺠﻭﺯ‬

‫ﻥ ﺘﺤﺭﻴﻡ ﺍﻟﺘﻌﺎﻤل ﺒﺎﻟﺴﻨﺩﺍﺕ ﻻ ﻴﻤﻨﻊ ﻤﻥ ﻭﺠﻭﺩ ﺍﻟﻤﻠﻙ ﺍﻟﺘﺎﻡ ‪ ،‬ﻭﻴﺘﺨﻠﺹ‬ ‫ﺭﻫﻨﻬﺎ ﻜﺫﻟﻙ‪ ،‬ﻷ ّ‬

‫ﻥ ﺍﻟﻤﺎل ﺍﻟﺨﺒﻴﺙ ﻤﺂﻟﻪ ﺍﻟﺼﺩﻗﺔ‪.‬ﻟﻘﺩ ﻗﺭﺭ ﻜﺜﻴـﺭ‬ ‫ﻤﻥ ﻫﺫﺍ ﺍﻟﺠﺯﺀ ﺍﻟﺤﺭﺍﻡ ﺒﺎﻟﺘﺼﺩﻕ ﺒﻪ‪ ،‬ﻷ ّ‬ ‫ﻤﻥ ﺍﻟﻔﻘﻬﺎﺀ ﺃﻥ ﺍﺨﺘﻼﻁ ﺠﺯﺀ ﻤﺤﺭﻡ ﻻ ﻴﺠﻌل ﻤﺠﻤﻭﻉ ﺍﻟﻤﺎل ﻤﺤﺭﻤﺎﹰ‪ ،‬ﺤﻴﺙ ﺃﺠﺎﺯﻭﺍ ﻓﻲ‬

‫ﺍﻟﻤﺎل ﺍﻟﺤﻼل‪ ،‬ﺍﻟﻤﺨﺘﻠﻁ ﺒﻘﻠﻴل ﻤﻥ ﺍﻟﺤﺭﺍﻡ‪ ،‬ﺍﻟﺘﺼﺭﻓﺎﺕ ﺍﻟﺸﺭﻋﻴﺔ ﻤﻥ ﺍﻟﺘﻤﻠـﻙ ﻭﺍﻷﻜـل‬

‫ﻭﺍﻟﺒﻴﻊ ﻭﺍﻟﺸﺭﺍﺀ ﻭﺍﻟﺭﻫﻥ ﻭﻨﺤﻭﻫﺎ‪ ،‬ﻴﻘﻭل ﺍﻟﻜﺎﺴﺎﻨﻲ‪" :‬ﻜل ﺸﻲﺀ ﺃﻓﺴﺩﻩ ﺍﻟﺤﺭﺍﻡ‪ ،‬ﻭﺍﻟﻐﺎﻟﺏ‬

‫ﻋﻠﻴﻪ ﺍﻟﺤﻼل ‪ ،‬ﻓﻼ ﺒﺄﺱ ﺒﺒﻴﻌﻪ" )‪ .(2‬ﻭﻗﺩ ﺍﺘﻔﻕ ﺍﻟﻔﻘﻬﺎﺀ ﺃﻴﻀﹰﺎ ﻋﻠﻰ ﺃﻥ ﻤﺎ ﺠﺎﺯ ﺒﻴﻌﻪ ﺠﺎﺯ‬

‫ﺭﻫﻨﻪ‪ ،‬ﻭﻤﺎ ﻻ ﻴﺠﻭﺯ ﺒﻴﻌﻪ ﻻ ﻴﺠﻭﺯ ﺭﻫﻨﻪ)‪ ،(3‬ﻭﻴﻘﻭل ﺍﺒﻥ ﺘﻴﻤﻴﺔ‪" :‬ﻓﺈﻥ ﻜﺜﻴﺭﹰﺍ ﻤﻥ ﺍﻟﻨﺎﺱ‬

‫ﻴﺘﻭﻫﻡ ﺃﻥ ﺍﻟﺩﺭﺍﻫﻡ ﺍﻟﻤﺤﺭﻤﺔ ﺇﺫﺍ ﺍﺨﺘﻠﻁﺕ ﺒﺎﻟﺩﺭﻫﻡ ﺍﻟﺤﻼل ﺤﺭﻡ ﺍﻟﺠﻤﻴﻊ ‪ ،‬ﻓﻬﺫﺍ ﺨﻁـﺄ ‪،‬‬ ‫ﻭﺇﻨﻤﺎ ﺘﻭﺭﻉ ﺍﻟﻨﺎﺱ ﻓﻴﻤﺎ ﺇﺫﺍ ﻜﺎﻨﺕ ﺍﻟﺩﺭﺍﻫﻡ ﺍﻟﺤﻼل ﻗﻠﻴﻠﺔ ‪ ،‬ﺃﻤﺎ ﻤﻊ ﺍﻟﻜﺜﺭﺓ ﻓﻤﺎ ﺃﻋﻠﻡ ﻓﻴـﻪ‬ ‫ﻨﺯﺍﻋﹰﺎ"‪.‬‬

‫)‪(4‬‬

‫ﻭﻤﻊ ﻫﺫﺍ ﺍﻟﺭﺃﻱ ﺍﻟﺫﻱ ﻋﺭﻀﻨﺎﻩ ‪ ،‬ﻓﺈﻥ ﺍﻷﻓﻀل ـ ﻜﻤﺎ ﻴﺒﺩﻭ ﻟﻲ ـ ﻫـﻭ ﺭﻫـﻥ‬

‫ﺃﺼل ﻤﺒﻠ ﺍﻟﺴﻨﺩ ﺩﻭﻥ ﻓﻭﺍﺌﺩﻩ ﺘﻭﺜﻴﻘﹰﺎ ﻟﺩﻴﻥ ﻏﻴﺭ ﺭﺒﻭﻱ‪.‬‬

‫ﺃﻤﺎ ﺍﻟﻤﺎل ﺍﻟﺤﺭﺍﻡ ﻜﺎﻟﻤﻐﺼﻭﺏ ﻭﺍﻟﻤﺴﺭﻭﻕ ﻭﻤﺎل ﺍﻟﺭﺸﻭﺓ ﻭﺍﻟﺘﺯﻭﻴﺭ ﻭﺍﻻﺤﺘﻜـﺎﺭ‬

‫ﻭﺍﻟﻐﺵ ﻭﺍﻟﺭﺒﺎ ﻭﻨﺤﻭﻫﺎ ﻓﻼ ﺯﻜﺎﺓ ﻓﻴﻪ‪ ،‬ﻭﻻ ﻴﺠﻭﺯ ﺭﻫﻨﻪ‪ ،‬ﻷﻨﻪ ﻏﻴﺭ ﻤﻤﻠـﻭﻙ ﻟﺤـﺎﺌﺯﻩ ‪،‬‬ ‫ﻭﻴﺠﺏ ﺭﺩﻩ ﻟﺼﺎﺤﺒﻪ ﺍﻟﺤﻘﻴﻘﻲ ‪ ،‬ﻤﻨﻌﺎ ﻤﻥ ﺃﻜل ﺃﻤﻭﺍل ﺍﻟﻨﺎﺱ ﺒﺎﻟﺒﺎﻁل‪.‬‬

‫ﺜﺎﻟﺜﹰﺎ‪ :‬ﺍﻟﺭﻫﻥ ﺍﻟﺭﺴﻤﻲ‪:‬‬

‫)‪(2‬‬ ‫)‪(3‬‬ ‫)‪(4‬‬

‫ﺒﺩﺍﺌﻊ ﺍﻟﺼﻨﺎﺌﻊ ﻟﻠﻜﺎﺴﺎﻨﻲ‪.144/6 ،‬‬ ‫ﺍﻨﻅﺭ ﻤﺼﺎﺩﺭ ﻫﺫﺍ ﺍﻟﻘﻭل ﻓﻲ ﺍﻟﻬﺎﻤﺵ ﺭﻗﻡ ‪.48‬‬ ‫ﻤﺠﻤﻭﻉ ﺍﻟﻔﺘﺎﻭﻯ‪ ،‬ﻁﺒﻌﺔ ﺍﻟﺭﻴﺎﺽ‪.320/29 ،‬‬

‫ﺘﻔﻜﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪2001 ،(2‬ﻡ ‪1422/‬ﻫـ‬

‫ﺍﻟﻭﺍﻗﻊ ﺍﻹﺴﻼﻤﻲ‬

‫ﺍﻟﺭﻫﻥ ﻓﻲ ﺍﻟﻔﻘﻪ ﺍﻹﺴﻼﻤﻲ ﻫﻭ‪ :‬ﺠﻌل ﻋﻴﻥ ﻤﺎﻟﻴﺔ ﻭﺜﻴﻘﺔ ﺒﺩﻴﻥ‪ ،‬ﺒﺤﻴﺙ ﻴﻤﻜﻥ ﺍﺨﺫ‬

‫ﺫﻟﻙ ﺍﻟﺩﻴﻥ ﻤﻥ ﺜﻤﻥ ﺘﻠﻙ ﺍﻟﻌﻴﻥ‪ ،‬ﺇﻥ ﺘﻌﺫﺭ ﺍﻻﺴﺘﻴﻔﺎﺀ ﻤﻤﻥ ﻫﻭ ﻋﻠﻲ‪.(1).‬‬

‫ﻓﺈﻥ ﺍﺴﺘﺩﺍﻥ ﺸﺨﺹ ﺩﻴﻨﹰﺎ ﻤﻥ ﺁﺨﺭ‪ ،‬ﻭﺠﻌل ﻟﻪ ﻓﻲ ﻨﻅﻴﺭ ﺫﻟﻙ ﺍﻟـﺩﻴﻥ ﻋﻘـﺎﺭﹰﺍ ﺃﻭ‬

‫ﻻ ﻤﺤﺒﻭﺴﹰﺎ ﺘﺤﺕ ﻴﺩﻩ ﺤﺘﻰ ﻴﻘﻀﻴﻪ ‪ ،‬ﻜﺎﻥ ﺫﻟﻙ ﻫﻭ ﺍﻟﺭﻫﻥ ﺸﺭﻋﹰﺎ ‪ ،‬ﻭﻫـﻭ ﺍﻟـﺭﻫﻥ‬ ‫ﻤﻨﻘﻭ ﹰ‬

‫ﺍﻟﺤﻴﺎﺯﻱ ﻜﻤﺎ ﻫﻭ ﻤﻌﺭﻭﻑ)‪.(2‬‬

‫ﺇﻨﻨﺎ ﻨﺤﺘﺎﺝ ﺇﻟﻰ ﻋﻘﺩ ﺍﻟﺭﻫﻥ ﺇﺫﺍ ﻜﺎﻥ ﻫﻨﺎﻙ ﺩﻴﻥ ﻴﺨﺸﻰ ﺼﺎﺤﺒﻪ ﺃﻥ ﻻ ﻴﺴـﺘﻭﻓﻴﻪ‪،‬‬

‫ﻭﺫﻟﻙ ﻋﻥ ﻁﺭﻴﻕ ﺍﻻﺘﻔﺎﻕ ﻤﻊ ﺍﻟﻤﺩﻴﻥ ‪ ،‬ﻋﻠﻰ ﺃﻥ ﻴﺨﺼﺹ ﻫﺫﺍ ﺍﻷﺨﻴﺭ ﺸﻴﺌﹰﺎ ﻤﻌﻴﻨﹰﺎ ﻟـﻪ‬

‫ﻗﻴﻤﺔ ﻤﺎﻟﻴﺔ ‪ ،‬ﻟﻴﻜﻭﻥ ﻭﺴﻴﻠﺔ ﻻﺴﺘﺨﻼﺹ ﺫﻟﻙ ﺍﻟﺩﻴﻥ ﻤﻥ ﺜﻤﻨﻪ ‪ ،‬ﻓﻴﻤﺎ ﺇﺫﺍ ﻋﺠﺯ ﺍﻟﻤـﺩﻴﻥ‬ ‫ﻋﻥ ﺍﻟﻭﻓﺎﺀ‪.‬‬

‫)‪(3‬‬

‫ﻓﺎﻟﺭﻫﻥ ﻓﻲ ﺍﻟﻔﻘﻪ ﺍﻹﺴﻼﻤﻲ ﻴﻘﻭﻡ ﻋﻠﻰ ﺍﻟﺤﻴﺎﺯﺓ ‪ ،‬ﺒﺄﻥ ﻴﻨﻘل ﺤﻴﺎﺯﺓ ﺍﻟﺘﺄﻤﻴﻥ ﺍﻟﻌﻴﻨﻲ‬

‫"ﺍﻟﻤﺎل ﺍﻟﻤﺭﻫﻭﻥ" ﺇﻟﻰ ﻴﺩ ﺍﻟﺩﺍﺌﻥ ‪ ،‬ﻭﻴﺒﻘﻰ ﻫﺫﺍ ﺍﻟﺩﺍﺌﻥ ﺍﻟﺤﺎﺌﺯ ﻤﺭﺘﻬﻨﹰﺎ ﻟﻠﻌﻴﻥ ﺇﻟﻰ ﺃﻥ ﻴﺤل‬ ‫ﺍﻟﺩﻴﻥ ‪ ،‬ﻓﺈﻤﺎ ﺃﻥ ﻴﺴﺘﻭﻓﻴﻪ ﻤﻥ ﺍﻟﻤﺩﻴﻥ‪ ،‬ﺃﻭ ﺃﻥ ﻴﺒﻴﻊ ﺍﻟﺘﺄﻤﻴﻥ ﺍﻟﻌﻴﻨﻲ ﻟﻴﺴﺘﻭﻓﻲ ﺍﻟﺩﻴﻥ ﻤـﻥ‬

‫ﺜﻤﻨﻪ‪.‬‬

‫ﻭﻫﻨﺎﻙ ﻨﻭﻉ ﺁﺨﺭ ﻤﻥ ﺍﻟﺭﻫﻥ ﻓﻲ ﺍﻟﺘﺸﺭﻴﻌﺎﺕ ﺍﻟﻭﻀﻌﻴﺔ ﻻ ﻴﻘﻭﻡ ﻋﻠﻰ ﺍﻟﺤﻴـﺎﺯﺓ ‪،‬‬

‫ﻭﻴﺒﻘﻰ ﺍﻟﺘﺄﻤﻴﻥ ﺍﻟﻌﻴﻨﻲ ﻓﻲ ﻴﺩ ﺍﻟﻤﺩﻴﻥ ﺇﻟﻰ ﺃﻥ ﻴﺤل ﺍﻟﺩﻴﻥ ‪ ،‬ﻓﻴﺴﺘﻭﻓﻲ ﺍﻟﺩﺍﺌﻥ ﺩﻴﻨـﻪ ﻤـﻥ‬

‫ﺍﻟﻤﺩﻴﻥ ‪ ،‬ﺃﻭ ﻴﺒﻴﻊ ﺍﻟﺘﺄﻤﻴﻥ ﺍﻟﻌﻴﻨﻲ ﻁﺒﻘﹰﺎ ﻟﻺﺠﺭﺍﺀﺍﺕ ﺍﻟﻘﺎﻨﻭﻨﻴﺔ ﻟﻴﺴﺘﻭﻓﻲ ﺍﻟﺩﻴﻥ ﻤﻥ ﺜﻤﻨـﻪ‪،‬‬ ‫)‪ (1‬ﻭﻫﻭ ﻤﺎ ﻴﺴﻤﻰ ﺒﺎﻟﺭﻫﻥ ﺍﻟﺭﺴﻤﻲ‪.‬‬

‫ﻓﺎﻟﺭﻫﻥ ﺍﻟﺭﺴﻤﻲ ﻋﻘﺩ ﺒﻤﻘﺘﻀﺎﻩ ﻴﺘﻘﺭﺭ ﻟﻠﺩﺍﺌﻥ ﺘﺄﻤﻴﻥ ﺨﺎﺹ ﺃﻱ ﺤﻕ ﻋﻴﻨﻲ ﺘﺒﻌﻲ‪،‬‬

‫ﻫﻭ ﺤﻕ ﺍﻟﺭﻫﻥ ﺍﻟﺭﺴﻤﻲ ﻋﻠﻰ ﻋﻘﺎﺭ ﻤﻤﻠﻭﻙ ﻟﻠﺭﺍﻫﻥ‪ ،‬ﺴﻭﺍﺀ ﻜﺎﻥ ﻫﻭ ﺍﻟﻤﺩﻴﻥ‪ ،‬ﺃﻭ ﻜـﺎﻥ‬

‫ﺸﺨﺼﹰﺎ ﺁﺨﺭ‪ ،‬ﻭﻴﺴﻤﻰ ﺒﺎﻟﺭﻫﻥ ﺍﻟﻌﻘﺎﺭﻱ ‪ ،‬ﺃﻭ ﺍﻟﺘﺄﻤﻴﻨﻲ ‪ ،‬ﻭﻫﻭ ﻨﻭﻉ ﻤﻥ ﺍﻟﻀﻤﺎﻥ ﺍﻟﻌﻴﻨﻲ‬

‫)‪ (1‬ﺍﻟﻤﻐﻨﻲ ﻻﺒﻥ ﻗﺩﺍﻤﺔ‪ ،361/4 ،‬ﻁﺒﻌﺔ ‪1981‬ﻡ‪ ،‬ﺍﻟﺭﻴﺎﺽ‪.‬‬ ‫)‪ (2‬ﻓﻘﻪ ﺍﻟﻤﻌﺎﻤﻼﺕ‪ :‬ﺩﺍﺭﺴﺔ ﻤﻘﺎﺭﻨﺔ‪ ،‬ﺩ‪ .‬ﻤﺤﻤﺩ ﻋﻠﻲ ﻋﺜﻤﺎﻥ ﺍﻟﻔﻘﻲ‪ ،‬ﺹ‪ ،422‬ﺩﺍﺭ ﺍﻟﻤﺭﻴﺦ‪ ،‬ﺍﻟﺭﻴﺎﺽ‪،‬‬ ‫‪1986‬ﻡ‪.‬‬ ‫)‪ (3‬ﺍﺒﻥ ﻤﻌﺠﻭﺯ‪ ،‬ﺹ‪.443‬‬ ‫)‪ (1‬ﺍﻟﻭﺴﻴﻁ‪.262/10 ،‬‬

‫ﻗﻀﺎﻴﺎ ﻤﻌﺎﺼﺭﺓ ﻓﻲ ﺍﻟﺭﻫﻥ ﻤﻥ ﻤﻨﻅﻭﺭ ﺇﺴﻼﻤﻲ‬

‫ﺩ‪ .‬ﻋﺎﺭﻑ ﻋﻠﻲ ﻋﺎﺭﻑ‬

‫‪ ،‬ﻭﺒﻤﻘﺘﻀﻰ ﻫﺫﺍ ﺍﻟﻌﻘﺩ ﻴﺘﻘﺩﻡ ﺍﻟﺩﺍﺌﻥ ﻋﻠﻰ ﺍﻟﺩﺍﺌﻨﻴﻥ ﺍﻟﻌﺎﺩﻴﻴﻥ ﻭﺍﻟﺩﺍﺌﻨﻴﻥ ﺍﻟﺘﺎﻟﻴﻥ ﻟـﻪ ﻓـﻲ‬ ‫ﺍﻟﻤﺭﺘﺒﺔ ﻓﻲ ﺍﺴﺘﻴﻔﺎﺀ ﺤﻘﻪ ﻤﻥ ﺜﻤﻥ ﺫﻟﻙ ﺍﻟﻌﻘﺎﺭ ﻓﻲ ﺃﻱ ﻴﺩ ﻴﻜﻭﻥ‪ ،‬ﻤـﻊ ﺒﻘـﺎﺀ ﺍﻟﺤﻴـﺎﺯﺓ‬ ‫ﻟﻠﺭﺍﻫﻥ‪ ،‬ﻓﻠﻪ ﺤﻕ ﺍﻟﺘﺘﺒﻊ ﻭﺍﻷﻓﻀﻠﻴﺔ‪ .‬ﻟﺫﻟﻙ ﻴﺘﻤﻴﺯ ﻋﻘﺩ ﺍﻟﺭﻫﻥ ﺒﺄﻨﻪ ﻴﺒﻘﻲ ﻟﻠﺭﺍﻫﻥ ﻤﻠﻜﻴـﺔ‬

‫ﺍﻟﻌﻘﺎﺭ ﺍﻟﻤﺭﻫﻭﻥ‪ ،‬ﻭﺤﻴﺎﺯﺘﻪ ﻟﻪ ‪ ،‬ﻓﻬﻭ ﻴﺤﺘﻔﻅ ﺒﺴﻠﻁﺔ ﺍﻟﺘﺼﺭﻑ ﻋﻠﻰ ﺍﻟﻌﻘﺎﺭ ﺍﻟﻤﺭﻫـﻭﻥ‪،‬‬ ‫ﻭﻟﻪ ﺤﻕ ﺇﺩﺍﺭﺘﻪ‪ ،‬ﻏﻴﺭ ﺃﻥ ﺴﻠﻁﺎﺕ ﺍﻟﺭﺍﻫﻥ ﻋﻠﻰ ﺍﻟﻌﻘﺎﺭ ﺍﻟﻤﺭﻫﻭﻥ ﻻ ﺘﻜﻭﻥ ﻤﻁﻠﻘﺔ ﻜﺄﻱ‬ ‫ﻤﺎﻟﻙ ﺁﺨﺭ ‪ ،‬ﺒل ﺘﺘﻘﻴﺩ ﻫﺫﻩ ﺍﻟﺴﻠﻁﺎﺕ ﺒﺎﻟﻘﺩﺭ ﺍﻟﻼﺯﻡ ﻟﻠﻤﺤﺎﻓﻅﺔ ﻋﻠـﻰ ﺍﻟـﺭﻫﻥ‪ ،‬ﻭﻋـﺩﻡ‬

‫ﻻ ﺴـﻜﻨﻪ ‪،‬‬ ‫ﺍﻟﻤﺴﺎﺱ ﺒﺴﻼﻤﺘﻪ‪ ،‬ﻭﻟﻪ ﺍﻟﺤﻕ ﻓﻲ ﺍﺴﺘﻌﻤﺎﻟﻪ ﺒﻨﻔﺴﻪ‪ ،‬ﻓﺈﻥ ﻜﺎﻥ ﺍﻟﻤﺭﻫﻭﻥ ﻤﻨﺯ ﹰ‬ ‫ﻭﺇﻥ ﻜﺎﻥ ﺃﺭﻀﹰﺎ ﺯﺭﺍﻋﻴﺔ ‪ ،‬ﻗﺎﻡ ﺒﺯﺭﺍﻋﺘﻬﺎ‪.‬‬

‫ﻭﻴﺘﻤﻴﺯ ﻋﻘﺩ ﺍﻟﺭﻫﻥ ﺍﻟﺭﺴﻤﻲ ﺒﺄﻨﻪ ﻋﻘﺩ ﺸﻜﻠﻲ‪ ،‬ﻻ ﻴﻜﻔـﻲ ﺍﻟﺘﺭﺍﻀـﻲ ﻭﺍﻻﺘﻔـﺎﻕ‬

‫ﻻﻨﻌﻘﺎﺩﻩ‪ ،‬ﻭﺇﻨﻤﺎ ﻴﺘﻁﻠﺏ ﺇﻟﻰ ﺠﺎﻨﺏ ﺫﻟﻙ ﺇﻓﺭﺍﻏﻪ ﻓﻲ ﺍﻟﺸﻜل ﺍﻟﺫﻱ ﺤﺩﺩﻩ ﺍﻟﻘـﺎﻨﻭﻥ ﻭﻫـﻭ‬

‫"ﺍﻟﺭﺴﻤﻴﺔ"‪ ،‬ﻓﺘﻔﺭﻍ ﻓﻲ ﻭﺭﻗﺔ ﺭﺴﻤﻴﺔ ﻤﻭﺜﻘﺔ ﻭﻓﻘﹰﺎ ﻟﻠﻘﺎﻨﻭﻥ‪ ،‬ﺃﻱ ﺼﺎﺩﺭﺓ ﻋـﻥ ﺍﻟﻤﻭﻅـﻑ‬ ‫ﺍﻟﻤﺨﺘﺹ ﺒﺘﻭﺜﻴﻕ ﺍﻟﻌﻘﻭﺩ ﺍﻟﺭﺴﻤﻴﺔ‪ ،‬ﻭﻫﻭ ﻜﺎﺘﺏ ﺍﻟﻌﺩل‪.‬‬

‫ﻭﻴﺨﻀﻊ ﻫﺫﺍ ﺍﻟﻨﻭﻉ ﻤﻥ ﺍﻟﺭﻫﻥ ﻟﻠﻘﻭﺍﻋﺩ ﺍﻟﻌﺎﻤﺔ ﻓﻲ ﺇﺒﺭﺍﻡ ﺍﻟﻌﻘـﻭﺩ‪ ،‬ﻤـﻥ ﺤﻴـﺙ‬

‫ﻀﺭﻭﺭﺓ ﺘﻭﺍﻓﺭ ﺍﻷﺭﻜﺎﻥ ﺍﻟﻌﺎﻤﺔ ﻓﻲ ﺍﻟﻌﻘﺩ‪ ،‬ﻭﺍﻟﺴﺒﺏ ﺍﻟﺩﺍﻓﻊ ﺇﻟﻰ ﺇﺒﺭﺍﻡ ﺍﻟﻌﻘﺩ ﺍﻟﺭﺴﻤﻲ ﻫﻭ‬

‫ﻀﻤﺎﻥ ﻭﺘﻭﺜﻴﻕ ﺍﻟﻭﻓﺎﺀ ﺒﺎﻟﺘﺯﺍﻡ ﺍﻟﻤﺩﻴﻥ‪.‬‬

‫ﻭﺍﻟﺭﻫﻥ ﺍﻟﺭﺴﻤﻲ ﻻ ﻴﺭﺩ ﺒﺤﺴﺏ ﺍﻷﺼل ﺇﻻ ﻋﻠﻰ ﻋﻘﺎﺭ‪ ،‬ﻭﻟﻜـﻥ ﻁﺒﻴﻌـﺔ ﻫـﺫﺍ‬

‫ﺍﻟﺭﻫﻥ ﺘﻘﺒل ﻟﻭﺭﻭﺩﻩ ﻋﻠﻰ ﺍﻟﻤﻨﻘﻭل ﺃﺤﻴﺎﻨﹰﺎ ‪ ،‬ﻟﺫﻟﻙ ﺃﺠﺎﺯﺕ ﺍﻟﺘﺸﺭﻴﻌﺎﺕ ﺍﻟﺤﺩﻴﺜﺔ ‪ ،‬ﻭﺒﻤﻭﺍﺩ‬

‫ﻗﺎﻨﻭﻨﻴﺔ ﺨﺎﺼﺔ ﺭﻫﻥ ﺒﻌﺽ ﺍﻟﻤﻨﻘﻭﻻﺕ ﻜﺎﻟﺴﻔﻥ ﻭﺍﻟﻁﺎﺌﺭﺍﺕ ‪ ،‬ﻭﺍﻟﻤﺤـﺎل ﺍﻟﺘﺠﺎﺭﻴـﺔ ‪،‬‬

‫ﻨﻅﺭﹰﺍ ﻟﻠﻁﺒﻴﻌﺔ ﺍﻟﺨﺎﺼﺔ ﻟﻬﺫﻩ ﺍﻟﻤﻨﻘﻭﻻﺕ‪ ،‬ﻭﺍﻟﺘﻲ ﺘﺘﻤﻴﺯ ﺒﻌﺩﻡ ﺴﻬﻭﻟﺔ ﺇﺨﻔﺎﺌﻬﺎ‪ ،‬ﺇﻀﺎﻓﺔ ﺇﻟﻰ‬

‫ﺍﺭﺘﻔﺎﻉ ﻗﻴﻤﺘﻬﺎ ﺍﻟﻤﺎﻟﻴﺔ‪.‬‬

‫)‪(1‬‬

‫)‪ (1‬ﺍﻨﻅﺭ‪ :‬ﺍﻟﺘﺄﻤﻴﻨﺎﺕ ﺍﻟﻌﻴﻨﻴﺔ‪ ،‬ﻤﻨﺼﻭﺭ ﻤﺼﻁﻔﻰ ﻤﻨﺼﻭﺭ‪ ،‬ﺹ‪ ،69‬ﺍﻟﻘﺎﻫﺭﺓ‪ ،1963 ،‬ﺍﻟﻨﻅﺭﻴﺔ ﺍﻟﻌﺎﻤﺔ‬ ‫ﻟﻠﺘﺄﻤﻴﻥ ﺍﻟﻌﻴﻨﻲ‪ ،‬ﺸﻔﻴﻕ ﺸﺤﺎﺘﻪ‪ ،‬ﺹ‪ ،54‬ﺍﻟﻘﺎﻫﺭﺓ‪1952 ،‬ﻡ‪ ،‬ﺍﻟﺤﻘﻭﻕ ﺍﻟﻌﻴﻨﻴﺔ ﻟﻠﺩﺴﻭﻗﻲ‪ ،‬ﺹ‪،131 ،31‬‬ ‫ﺘﻭﻓﻴﻕ ﺤﺴﻥ ﻓﺭﺝ‪ ،‬ﺹ‪ ،90‬ﺍﻟﺘﺄﻤﻴﻨﺎﺕ ﺍﻟﻌﻴﻨﻴﺔ‪ ،‬ﺃﺤﻤﺩ ﺴﻼﻤﺔ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ‪1963 ،‬ﻡ‪ ،‬ﺍﻟﺤﻘﻭﻕ ﺍﻟﻌﻴﻨﻴﺔ ﻓـﻲ‬ ‫ﺍﻟﻔﻘﻪ ﺍﻹﺴﻼﻤﻲ‪ ،‬ﻤﺤﻤﺩ ﺒﻥ ﻤﻌﺠﻭﺯ‪ ،51 ،‬ﺹ‪ ،51‬ﺍﻟﻁﺒﻌﺔ ﺍﻷﻭﻟﻰ‪1990 ،‬ﻡ‪ ،‬ﺍﻟﻭﺴـﻴﻁ ﻟﻠﺴـﻨﻬﻭﺭﻱ‪،‬‬ ‫‪.268/10‬‬

‫ﺘﻔﻜﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪2001 ،(2‬ﻡ ‪1422/‬ﻫـ‬

‫ﺍﻟﻭﺍﻗﻊ ﺍﻹﺴﻼﻤﻲ‬

‫ﻭﺍﻟﺭﻫﻥ ﺍﻟﺭﺴﻤﻲ ﻟﻡ ﻴﺘﻜﻠﻡ ﻋﻨﻪ ﻓﻘﻬﺎﺀ ﺍﻟﻤﺴﻠﻤﻴﻥ ﺍﻟﻘﺩﺍﻤﻰ ‪-‬ﺭﺤﻤﻬﻡ ﺍﷲ‪ -‬ﺒل ﺍﻟﺫﻱ‬

‫ﺘﻜﻠﻤﻭﺍ ﻋﻨﻪ ﻫﻭ ﻤﺎ ﻴُﻌﺭﻑ ﺒﺎﻟﺭﻫﻥ ﺍﻟﺤﻴﺎﺯﻱ ﻓﻲ ﺍﺼﻁﻼﺡ ﺃﻫل ﺍﻟﻘﺎﻨﻭﻥ‪ ،‬ﻭﻋﻘﺩ ﺍﻟـﺭﻫﻥ‬ ‫ﺍﻟﺭﺴﻤﻲ ﻤﻥ ﺍﻟﻌﻘﻭﺩ ﺍﻟﻤﺴﺘﺤﺩﺜﺔ ﻓﻲ ﺸﻜﻠﻴﺎﺘﻪ‪ ،‬ﻭﻨﻅﺎﻤﻪ ﻤﻥ ﺍﻷﻋﺭﺍﻑ ﺍﻟﺘﻲ ﻟﻡ ﺘﻜﻥ ﻓـﻲ‬

‫ﻋﺼﻭﺭ ﺃﺴﻼﻓﻨﺎ ﺍﻷﻭﻟﻴﻥ ﻤﻥ ﻓﻘﻬﺎﺀ ﺍﻟﺸﺭﻴﻌﺔ‪ ،‬ﻓﻼ ﻏﺭﺍﺒﺔ ﺇﻥ ﻟﻡ ﻴﺫﻜﺭﻭﻩ ﺒﻬﺫﻩ ﺍﻟﺼـﻭﺭﺓ‬

‫ﻓﻲ ﺃﺤﻜﺎﻤﻬﻡ ﻭﻓﺘﺎﻭﺍﻫﻡ‪.‬‬

‫ﻭﺍﻟﺭﻫﻥ ﺍﻟﺭﺴﻤﻲ ﻻ ﻴﺘﻌﺎﺭﺽ ﻤﻊ ﺃﺤﻜـﺎﻡ ﺍﻟﻔﻘـﻪ ﺍﻹﺴـﻼﻤﻲ ‪ ،‬ﺇﻻ ﺃﻥ ﺒﻌـﺽ‬

‫ﺍﻟﺒﺎﺤﺜﻴﻥ ﺃﺸﻜل ﻋﻠﻴﻪ ﺍﻷﻤﺭ ﻤﻤﺎ ﺩﻓﻌﻬﻡ ﺇﻟﻰ ﺍﻟﻘﻭل ﺒﺄﻥ ﺍﻟﻔﻘﻪ ﺍﻹﺴﻼﻤﻲ ﻻ ﻴﺠﻴﺯ ﺍﻟـﺭﻫﻥ‬

‫ﺍﻟﺭﺴﻤﻲ ﻟﻜﻭﻨﻪ ﻴﺘﻡ ﻭﻴﻠﺯﻡ ﺒﻐﻴﺭ ﻗﺒﺽ ﺍﻟﻤﺎل ﺍﻟﻤﺭﻫﻭﻥ ‪ ،‬ﻓﻘﺩ ﻭﺭﺩ ﻓﻲ ﻤﺠﻠـﺔ ﺍﻷﺤﻜـﺎﻡ‬

‫ﺍﻟﻌﺩﻟﻴﺔ‪ ،‬ﺍﻟﻤﺎﺩﺓ ‪ 706‬ﻤﻨﻬﺎ ‪ ،‬ﺃﻥ ﺍﻟﻘﺒﺽ ﻀﺭﻭﺭﻱ ﻟﺘﻤﺎﻡ ﺍﻟﺭﻫﻥ ﻭﻨﻔﺎﺫﻩ‪.‬‬

‫ﻭﻴﻤﻜﻥ ﺭﺩ ﻫﺫﺍ ﺍﻹﺸﻜﺎل ﺇﺫﺍ ﻋﻠﻤﻨﺎ ﺃﻥ ﺍﻟﺭﻫﻥ ﻋﻨﺩ ﺠﻤﻬﻭﺭ ﺍﻟﻔﻘﻬﺎﺀ ﻴﻨﻌﻘﺩ ﺒﻤﺠﺭﺩ‬

‫ﺍﻹﻴﺠﺎﺏ ﻭﺍﻟﻘﺒﻭل‪ ،‬ﻭﺃﻤﺎ ﺍﻟﻘﺒﺽ ﻓﻬﻭ ﻤﺠﺭﺩ ﺸﺭﻁ ﻟﻠﺯﻭﻡ ﺍﻟـﺭﻫﻥ ﻭﻟـﻴﺱ ﻻﻨﻌﻘـﺎﺩﻩ‪.‬‬ ‫ﻓﺎﻟﺠﻤﻬﻭﺭ ‪-‬ﻏﻴﺭ ﺍﻟﻤﺎﻟﻜﻴﺔ‪ -‬ﻴﺭﻭﻥ ﺃﻥ ﺍﻟﻘﺒﺽ ﻟﻴﺱ ﺸﺭﻁ ﺼﺤﺔ‪ ،‬ﻭﺇﻨﻤﺎ ﻫﻭ ﺸﺭﻁ ﻟﺯﻭﻡ‬

‫ﺍﻟﺭﻫﻥ ‪ ،‬ﻓﻼ ﻴﻠﺯﻡ ﺍﻟﺭﻫﻥ ﺇﻻ ﺒﺎﻟﻘﺒﺽ ‪ ،‬ﻓﻤﺎ ﻟﻡ ﻴﺘﻡ ﺍﻟﻘﺒﺽ ﻴﺠﻭﺯ ﻟﻠﺭﺍﻫﻥ ﺃﻥ ﻴﺭﺠﻊ ﻋﻥ‬ ‫ﺍﻟﻌﻘﺩ‪ ،‬ﻭﺭﻜﻥ ﺍﻟﺭﻫﻥ ﻋﻨﺩ ﺍﻟﺤﻨﻔﻴﺔ ﻫﻭ ﺍﻹﻴﺠﺎﺏ ﻭﺍﻟﻘﺒﻭل‪ ،‬ﻜﺴﺎﺌﺭ ﺍﻟﻌﻘﻭﺩ‪ ،‬ﻭﻟﻜﻥ ﻻ ﻴـﺘﻡ‬

‫ﻭﻻ ﻴﻠﺯﻡ ﺇﻻ ﺒﺎﻟﻘﺒﺽ ﺃﻱ ﺒﺎﻟﺘﺨﻠﻴﺔ ﺃﻭ ﺍﻟﻨﻘل‪ ،‬ﻭﺍﻟﺘﺴﻠﻴﻡ ﺍﻟﻔﻌﻠﻲ ﻟﻴﺱ ﺸﺭﻁﹰﺎ ﻋﻨﺩ ﺍﻟﻤﺎﻟﻜﻴـﺔ‬

‫ﻓﻲ ﺍﻨﻌﻘﺎﺩ ﺍﻟﺭﻫﻥ‪ ،‬ﻭﻻ ﻓﻲ ﺼﺤﺘﻪ ‪ ،‬ﻭﻻ ﻓﻲ ﻟﺯﻭﻤﻪ‪ ،‬ﺒل ﻴﻨﻌﻘﺩ ﻭﻴﺼﺢ ﻭﻴﻠﺯﻡ ﺒﺎﻟﺼﻴﻐﺔ‬

‫ﺃﻱ ﺒﻤﺠﺭﺩ ﺍﻹﻴﺠﺎﺏ ﻭﺍﻟﻘﺒﻭل ﺜﻡ ﻴﻁﻠﺏ ﺍﻟﻤﺭﺘﻬﻥ ﺃﺨﺫﻩ)‪.(2‬‬

‫ﻭﺍﻟﻤﻘﺼﻭﺩ ﻤﻥ ﻗﺒﺽ ﺍﻟﺭﻫﻥ‪ ،‬ﻫﻭ ﺘﺄﻤﻴﻥ ﺍﻟﺩﺍﺌﻥ ﺍﻟﻤﺭﺘﻬﻥ ﻭﺇﺒﻘﺎﺀ ﺍﻟﺜﻘﺔ ﻭﺍﻟﻁﻤﺄﻨﻴﻨﺔ‬

‫ﻟﺩﻴﻪ‪ ،‬ﺒﺘﻤﻜﻴﻨﻪ ﻤﻥ ﺤﺒﺱ ﺍﻟﻤﺭﻫﻭﻥ ﺘﺤﺕ ﻴﺩﻩ‪ ،‬ﺤﺘﻰ ﻴﺴﺘﻭﻓﻲ ﻤﻨﻪ ﺩﻴﻨﻪ‪ ،‬ﻭﻟﻴﺱ ﺍﻟﻤﻘﺼﻭﺩ‬

‫ﻤﻥ ﺍﺸﺘﺭﺍﻁ ﺍﻟﻘﺒﺽ ﻫﻭ ﺍﻟﺘﻌﺒﺩ‪ ،‬ﺃﻱ ﺘﻨﻔﻴﺫ ﺍﻟﻤﻁﻠﻭﺏ ﺒﺩﻭﻥ ﻤﻌﻨﻰ ‪ ،‬ﻭﻴﻜﻔﻲ ﻓـﻲ ﺍﻨﺘﻘـﺎل‬

‫ﺍﻟﺤﻴﺎﺯﺓ ﺍﻨﺘﻘﺎل ﺍﻟﺴﻴﻁﺭﺓ ﺍﻟﻔﻌﻠﻴﺔ ﻋﻠﻰ ﺍﻟﻤﺎل ﺍﻟﻤﺭﻫﻭﻥ ﺇﻟﻰ ﺍﻟﺩﺍﺌﻥ ﺍﻟﻤﺭﺘﻬﻥ ‪ ،‬ﻭﻟـﻭ ﻟـﻡ‬ ‫ﺘﺴﺘﻨﺩ ﺇﻟﻰ ﺍﻟﺘﺴﻠﻴﻡ ﺍﻟﻤﺎﺩﻱ ﺍﻜﺘﻔﺎﺀ ﺒﺎﻟﺘﺴﻠﻴﻡ ﺍﻟﺭﻤﺯﻱ ﺍﻟﺫﻱ ﻴﺘﺤﻘﻕ ﺒﺎﻟﺘﻭﺜﻴﻕ ﺍﻟﺭﺴﻤﻲ‪.‬‬

‫)‪(2‬‬

‫ﺍﻟﻔﻘﻪ ﺍﻹﺴﻼﻤﻲ ﻭﺃﺩﻟﺘﻪ‪.207 ،181/5 ،‬‬

‫ﻗﻀﺎﻴﺎ ﻤﻌﺎﺼﺭﺓ ﻓﻲ ﺍﻟﺭﻫﻥ ﻤﻥ ﻤﻨﻅﻭﺭ ﺇﺴﻼﻤﻲ‬

‫ﺩ‪ .‬ﻋﺎﺭﻑ ﻋﻠﻲ ﻋﺎﺭﻑ‬

‫ﻭﻴﺼﺢ ﺃﻥ ﻴﻘﻭﻡ ﻤﻘﺎﻡ ﺍﻟﻘﺒﺽ ﻜل ﻭﺴﻴﻠﺔ ﺘﺅﺩﻱ ﺇﻟﻰ ﺘﺄﻤﻴﻥ ﺍﻟﺩﺍﺌﻥ‪ ،‬ﻭﻤﻨﻬـﺎ ﻫـﺫﺍ‬

‫ﺍﻟﺫﻱ ﺃﺤﺩﺜﻪ ﺍﻟﻘﺎﻨﻭﻥ ﺍﻟﻤﺩﻨﻲ ﻓﻲ ﺍﻟﺭﻫﻥ ﺍﻟﺭﺴﻤﻲ ﻓﻲ ﺍﻟﻌﻘﺎﺭ ﺒﻭﻀﻊ ﺇﺸﺎﺭﺓ ﺍﻟﺭﻫﻥ ﻓـﻲ‬

‫ﺼﺤﻴﻔﺔ ﺍﻟﻌﻘﺎﺭ ﻓﻲ ﺩﺍﺌﺭﺓ ﺍﻟﺘﺴﺠﻴل ﺍﻟﻌﻘﺎﺭﻱ‪ ،‬ﻓﻬﻭ ﻤﺤﻘﻕ ﻟﺤﻔـﻅ ﺍﻟﻤﺭﻫـﻭﻥ ‪ ،‬ﻭﺒﻘﺎﺌـﻪ‬

‫ﻀﻤﺎﻨﹰﺎ ﻟﻠﺩﺍﺌﻥ‪ ،‬ﻭﺘﺄﻤﻴﻨﹰﺎ ﻟﻤﺼﻠﺤﺘﻪ‪ ،‬ﻓﻴﻘﻭﻡ ﻫﺫﺍ ﻤﻘﺎﻡ ﺍﻟﻘﺒﺽ ﺍﻟﻤﻁﻠﻭﺏ ﺸﺭﻋﹰﺎ ‪ ،‬ﻭﻫﺫﺍ ﻤـﺎ‬ ‫ﺃﻗﺭﻩ ﺍﻟﻤﺎﻟﻜﻴﺔ ﻓﻲ ﺠﻭﺍﺯ ﺍﻟﺭﻫﻥ ﺍﻟﺭﺴﻤﻲ‪.‬‬

‫)‪(1‬‬

‫ﻓﺎﻟﻘﺒﺽ ﻴﺘﻡ ﻓﻲ ﻜل ﺸﻲﺀ ﺒﺤﺴﺒﻪ‪ ،‬ﻭﺍﻟﺭﺴﻤﻴﺔ ﻓﻲ ﺍﻟﺭﻫﻥ ﺍﻟﺭﺴﻤﻲ‪ ،‬ﺒﺈﻓﺭﺍﻏﻪ ﻓﻲ‬

‫ﻭﺭﻗﺔ ﺭﺴﻤﻴﺔ ﻤﻭﺜﻘﺔ ﻭﻓﻘﹰﺎ ﻟﻠﻘﺎﻨﻭﻥ‪ ،‬ﻭﺼﺎﺩﺭﺓ ﻤﻥ ﺍﻟﻤﻭﻅﻑ ﺍﻟﻤﺨﺘﺹ ﺒﺘﻭﺜﻴـﻕ ﺍﻟﻌﻘـﻭﺩ‬

‫ﺍﻟﺭﺴﻤﻴﺔ ﻭﻫﻭ ﻜﺎﺘﺏ ﺍﻟﻌﺩل‪ ،‬ﺇﻥ ﻫﺫﺍ ﺍﻹﺠﺭﺍﺀ ﻫﻭ ﺒﻤﺜﺎﺒﺔ ﺍﻟﻘﺒﺽ ﻟﻠﻌﻘﺎﺭ ﺍﻟﻤﺭﻫﻭﻥ ﺭﻫﻨﹰﺎ‬ ‫ﺭﺴﻤﻴﹰﺎ ‪ ،‬ﻭﺍﻟﻌﻘﺩ ﺍﻟﺭﺴﻤﻲ ﻫﺫﺍ ﻫﻭ ﻀﻤﺎﻥ‪ ،‬ﻭﺘﻭﺜﻴﻕ ﺍﻟﻭﻓﺎﺀ ﺒﺎﻟﺘﺯﺍﻡ ﺍﻟﺩﻴﻥ‪ ،‬ﻭﻫـﺫﺍ ﻫـﻭ‬

‫ﺍﻟﺴﺒﺏ ﺍﻟﺩﺍﻓﻊ ﺇﻟﻰ ﺇﺒﺭﺍﻡ ﺍﻟﻌﻘﺩ ﺍﻟﺭﺴﻤﻲ‪.‬‬

‫)‪(2‬‬

‫ﻭﻟﻨﺎ ﺃﻥ ﻨﻘﻭل ﺇﻥ ﻤﺠﺭﺩ ﺍﻟﺘﺭﺍﻀﻲ ﻜﺎﻑ ﻓﻲ ﺍﻨﻌﻘﺎﺩ ﺍﻟﻌﻘﺩ ﻓﻲ ﺍﻟﻔﻘﻪ ﺍﻹﺴـﻼﻤﻲ‪،‬‬

‫ﻭﻻ ﻴﺸﺘﺭﻁ ﺃﻥ ﻴﺘﻡ ﻫﺫﺍ ﺍﻟﺘﺭﺍﻀﻲ ﻓﻲ ﺸﻜل ﻤﻌﻴﻥ ﻤﻥ ﻜﺘﺎﺒـﺔ ﺃﻭ ﻏﻴﺭﻫـﺎ‪ ،‬ﻭﺍﻟﻘـﺎﻨﻭﻥ‬

‫ﺍﻟﻭﻀﻌﻲ ﻴﺘﻔﻕ ﻤﻊ ﺍﻟﻔﻘﻪ ﺍﻹﺴﻼﻤﻲ ﻓﻲ ﺃﻥ ﻋﻘﺩ ﺍﻟﺭﻫﻥ ﻴﺘﻡ ﺒﻤﺠﺭﺩ ﺘﺭﺍﻀﻲ ﺍﻟﻁﺭﻓﻴﻥ ‪،‬‬

‫ﻭﻟﻜﻨﻪ ﻴﺸﺘﺭﻁ ﺒﺎﻟﻨﺴﺒﺔ ﻟﻠﺭﻫﻥ ﺍﻟﺤﻴﺎﺯﻱ ﺍﻟﻭﺍﻗﻊ ﻋﻠﻰ ﻋﻘﺎﺭ‪ ،‬ﺃﻥ ﻴﻜﻭﻥ ﺍﻟﺭﻫﻥ ﻤﻜﺘﻭﺒـﹰﺎ ‪،‬‬ ‫ﻭﻫﺫﺍ ﻴﻌﻨﻲ ﺃﻥ ﻋﻘﺩ ﺍﻟﺭﻫﻥ ﻋﻠﻰ ﻋﻘﺎﺭ ﻻ ﻴﻜﻔﻲ ﻓﻲ ﺍﻟﻘﺎﻨﻭﻥ ﻤﺠﺭﺩ ﺍﻟﺘﺭﺍﻀﻲ ‪ ،‬ﺒل ﻻ ﺒﺩ‬

‫ﺃﻥ ﻴﻜﻭﻥ ﻫﺫﺍ ﺍﻟﺘﺭﺍﻀﻲ ﻤﺤﺭﺭﹰﺍ ﻓﻲ ﺤﺠﺔ ﺃﻭ ﻋﻘﺩ ﻋﺭﻓﻲ ﺃﻭ ﺭﺴﻤﻲ ‪" ،‬ﻭﻴﻘﺼﺩ ﺒﺎﻟﺤﺠﺔ‬ ‫ﺍﻟﻌﺭﻓﻴﺔ‪ :‬ﺍﻷﻭﺭﺍﻕ ﺍﻟﺘﻲ ﻴﺤﺭﺭﻫﺎ ﺍﻷﺸﺨﺎﺹ ﺍﻟﻌﺎﺩﻴﻭﻥ ﻭﻴﻭﻗﻌﻭﻨﻬﺎ"‪.‬‬

‫ﻓﺎﻟﻔﻘﻪ ﺍﻹﺴﻼﻤﻲ ﻟﻡ ﻴﺸﺘﺭﻁ ﺘﻨﻅﻴﻡ ﺍﻟﺤﺠﺔ ﺍﻟﻜﺘﺎﺒﻴﺔ ﻓﻲ ﺍﻟﺭﻫﻥ‪ ،‬ﻜﻤﺎ ﻟﻡ ﻴﺸﺘﺭﻁ ﻓﻲ‬

‫ﻏﻴﺭﻩ ‪ ،‬ﻟﻤﺎ ﻋﺭﻓﻨﺎ ﺃﻥ ﺍﻟﻔﻘﻪ ﺍﻹﺴﻼﻤﻲ ﻟﻡ ﻴﻬﺘﻡ ﻜﺜﻴﺭﹰﺍ ﺒﺎﻟﺸﻜﻠﻴﺔ ﻓﻲ ﻜل ﻀﺭﻭﺒﻬﺎ‪ ،‬ﻟـﺫﻟﻙ‬

‫ﻓﺈﻥ ﺍﻷﻤﺭ ﺒﺎﻟﻜﺘﺎﺒﺔ ﻓﻲ ﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ‪} :‬ﻓﺎﻜﺘﺒﻭﻩ{ ﻓﻲ ﺁﻴﺔ ﺍﻟﺩﻴﻥ ﻴﺩل ﻋﻠﻰ ﺍﻟﻨﺩﺏ ﻭﺍﻹﺭﺸﺎﺩ‪،‬‬

‫)‪(1‬‬ ‫)‪(2‬‬

‫ﺍﻟﻤﺭﺠﻊ ﺍﻟﺴﺎﺒﻕ‪.210/5 ،‬‬ ‫ﺍﻟﺩﺴﻭﻗﻲ‪ ،‬ﺹ‪.17‬‬

‫ﺘﻔﻜﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪2001 ،(2‬ﻡ ‪1422/‬ﻫـ‬

‫ﺍﻟﻭﺍﻗﻊ ﺍﻹﺴﻼﻤﻲ‬

‫ﻟﻤﺎ ﻓﻴﻪ ﻤﺼﻠﺤﺔ ﺍﻟﻨﺎﺱ ﻓﻲ ﺍﻟﺘﻭﺜﻴﻕ ‪ ،‬ﻭﻟﻴﺱ ﻭﺍﺠﺒﹰﺎ ﻭﻻ ﺸﺭﻁﹰﺎ ﻓﻲ ﺍﻟﻤﻌﺎﻤﻼﺕ ‪ ،‬ﺒـﺩﻟﻴل‬

‫ﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ‪" :‬ﻓﺈﻥ ﺃﻤﻥ ﺒﻌﻀﻜﻡ ﺒﻌﻀﹰﺎ ﻓﻠﻴﺅﺩ ﺍﻟﺫﻱ ﺃﺅﺘﻤﻥ ﺃﻤﺎﻨﺘﻪ" )ﺍﻟﺒﻘﺭﺓ‪.(1)(283 :‬‬

‫ﻭﻤﻊ ﺫﻟﻙ ﻓﺈﻥ ﻫﺫﻩ ﺍﻟﺸﻜﻠﻴﺔ ﻓﻲ ﺍﻟﺭﻫﻥ ﺍﻟﺭﺴﻤﻲ ﻻ ﺘﺘﻌﺎﺭﺽ ﻭﺃﺤﻜﺎﻡ ﺍﻟﺸـﺭﻴﻌﺔ‬

‫ﺍﻹﺴﻼﻤﻴﺔ‪ ،‬ﺇﺫ ﺇﻥ ﺍﻟﻐﺭﺽ ﻤﻥ ﺫﻟﻙ ﻫﻭ ﻨﻭﻉ ﻤﻥ ﺃﻨﻭﺍﻉ ﺍﻟﺘﻭﺜﻴﻕ ﻭﺍﻟﻀﻤﺎﻥ ﻟﺩﻴﻥ ﺍﻟﺩﺍﺌﻥ‬

‫ﺍﻟﻤﺭﺘﻬﻥ‪ ،‬ﻤﻊ ﺒﻘﺎﺀ ﺍﻟﻤﺎل ﺍﻟﻤﺭﻫﻭﻥ ﻭﺤﻴﺎﺯﺘﻪ ﻓﻲ ﻴـﺩ ﺼـﺎﺤﺒﻪ‪ ،‬ﻴﺴـﺘﻌﻤﻠﻪ ﻭﻴﺴـﺘﻐﻠﻪ‬ ‫ﻭﻴﺴﺘﺜﻤﺭﻩ ﺒﻨﻔﺴﻪ‪ ،‬ﻭﺘﺘﺭﺘﺏ ﻋﻠﻴﻪ ﺠﻤﻴﻊ ﺍﻵﺜﺎﺭ ﺍﻟﺸﺭﻋﻴﺔ ﻟﻌﻘﺩ ﺍﻟﺭﻫﻥ)‪ ،(2‬ﻓﻠﻪ ﺤﻕ ﺇﺩﺍﺭﺘﻪ‬

‫‪ ،‬ﻓﺈﻥ ﻜﺎﻥ ﻤﻨﺯﻻ ﺴﻜﻨﻪ ﻭﺇﻥ ﻜﺎﻥ ﺃﺭﻀﺎ ﺯﺭﺍﻋﻴﺔ ﻗﺎﻡ ﺒﺯﺭﺍﻋﺘﻬـﺎ ‪ ،‬ﻭﺇﻥ ﻜـﺎﻥ ﻤﺤـﻼ‬ ‫ﺘﺠﺎﺭﻴﺎ ﻗﺎﻡ ﺒﺈﺩﺍﺭﺘﻪ ﻭﻫﺫﻩ ﺘﺤﻘﻕ ﻤﺼﻠﺤﺔ ﺤﻘﻴﻘﻴﺔ ﻟﻠﺭﺍﻫﻥ ﺍﻟﻤﺩﻴﻥ‪ ،‬ﻭﻻ ﻤﺎﻨﻊ ﺸﺭﻋﺎ ﻤـﻥ‬

‫ﺫﻟﻙ‪.‬‬

‫ﻓﺎﻟﺭﻫﻥ ﺍﻟﺭﺴﻤﻲ ﻋﻘﺩ ﻴﺅﺩﻱ ﺇﻟﻰ ﻤﺼﺎﻟﺢ ﻤﻌﺘﺒﺭﺓ ﺸﺭﻋﹰﺎ ﻭﻟﻴﺱ ﻤﻥ ﻭﺭﺍﺌﻪ ﻀﺭﺭ‬

‫‪ ،‬ﻭﻫﺫﻩ ﻤﺼﻠﺤﺔ ﻻ ﺘﺘﻌﺎﺭﺽ ﻤﻊ ﺍﻟﻨﺼﻭﺹ ﻭﻋﻤﻭﻤﺎﺕ ﻭﻜﻠﻴﺎﺕ ﺍﻟﺸﺭﻉ‪.‬‬

‫ﻥ ﻋﻘﺩ ﺍﻟﺭﻫﻥ ﺍﻟﺭﺴﻤﻲ ﺃﺼﺒﺢ ﻋﺭﻓﹰﺎ ﺩﻋﺕ ﺇﻟﻴﻪ ﻤﺼـﻠﺤﺔ ﻋﺎﻤـﺔ ‪ ،‬ﻭﻤﺼـﺎﻟﺢ‬ ‫ﺜﻡ ﺇ ّ‬

‫ﺸﺨﺼﻴﺔ‪ ،‬ﻭﺍﻟﻌﺭﻑ ﻤﻥ ﺍﻷﺩﻟﺔ ﺍﻟﺸﺭﻋﻴﺔ ﺇﺫﺍ ﺃﺨﺫ ﺒﻀﻭﺍﺒﻁﻪ ‪ ،‬ﻭﻫﺫﺍ ﺍﻟﻨﻅـﺎﻡ ﺍﻟﺘﻌـﺎﻤﻠﻲ‬

‫ﺍﻟﻘﺎﻨﻭﻨﻲ ﻗﺩ ﺘﻐﻠﻐل ﻓﻲ ﺤﻴﺎﺓ ﺍﻟﺒﺸﺭ ﺒﻜﺎﻓﺔ ﺃﺩﻴﺎﻨﻬﻡ ﻭﺃﺠﻨﺎﺴﻬﻡ‪.‬‬

‫)‪ (1‬ﺍﻨﻅﺭ‪ :‬ﺍﺒﻥ ﻤﻌﺠﻭﺯ‪ ،‬ﺹ‪.448‬‬ ‫)‪ (2‬ﻭﺁﺜﺎﺭ ﺍﻟﺭﻫﻥ ﺍﻟﺭﺴﻤﻲ ﻓﻲ ﻤﺠﺎل ﺍﻟﻘﺎﻨﻭﻥ‪ ،‬ﻓﻴﻤﺎ ﺒﻴﻥ ﺍﻟﻤﺘﻌﺎﻗﺩﻴﻥ‪ ،‬ﺍﻟﺭﺍﻫﻥ ﻭﺍﻟﻤﺭﺘﻬﻥ‪،‬ﺘﺘﻀﺢ ﺇﺫﺍ ﻤـﺎ‬ ‫ﻋﺭﻓﻨﺎ ﺃﻥ ﻋﻘﺩ ﺍﻟﺭﻫﻥ ﺍﻟﺭﺴﻤﻲ‪ ،‬ﻤﻠﺯﻡ ﻟﺠﺎﻨﺏ ﻭﺍﺤﺩ ﻫﻭ ﺍﻟﺭﺍﻫﻥ‪ ،‬ﺇﺫ ﻴﻠﺘﺯﻡ ﺒﻤﻘﺘﻀﺎﻩ ﺃﻥ ﻴﻨﺸـﺊ ﺤـﻕ‬ ‫ﺍﻟﺭﻫﻥ ﻟﻤﺼﻠﺤﺔ ﺍﻟﺩﺍﺌﻥ ﺍﻟﻤﺭﺘﻬﻥ‪ ،‬ﻜﻤﺎ ﻴﻠﺘﺯﻡ ﺒﻀﻤﺎﻥ ﺍﻟﺭﻫﻥ‪ ،‬ﺒﻨﻔﻘﺎﺕ ﺍﻟﻌﻘﺩ ﻭﺍﻟﻘﻴﺩ‪ ،‬ﻭﻤﻊ ﺫﻟﻙ ﻻ ﻴﻨﺯﻉ‬ ‫ﺤﻕ ﺍﻟﺭﻫﻥ ﺍﻟﺭﺴﻤﻲ ﻋﻥ ﺍﻟﺭﺍﻫﻥ ﻤﻠﻜﻴﺔ ﺍﻟﻌﻘﺎﺭ ﺍﻟﻤﺭﻫـﻭﻥ‪ ،‬ﺃﻭ ﺤﻴﺎﺯﺘـﻪ ‪ ،‬ﺃﻭ ﺇﺩﺍﺭﺘـﻪ ﻭﺍﺴـﺘﻐﻼﻟﻪ‬ ‫ﻭﺍﻟﺘﺼﺭﻑ ﻓﻴﻪ‪ ،‬ﻭﺇﻥ ﻜﺎﻥ ﻴﻘﻴﺩ ﻤﻥ ﺴﻠﻁﺔ ﺍﻟﺭﺍﻫﻥ ﻋﻠﻰ ﺍﻟﻌﻘﺎﺭ ﺍﻟﻤﺭﻫﻭﻥ ﺒﻘﺩﺭ ﻤﻌﻠﻭﻡ‪ ،‬ﺍﺒﺘﻐﺎﺀ ﺍﻟﺤﻔـﺎﻅ‬ ‫ﻋﻠﻰ ﺤﻕ ﺍﻟﻤﺭﺘﻬﻥ ﻭﻋﺩﻡ ﺍﻟﻤﺴﺎﺱ ﺒﻀﻤﺎﻨﻪ‪ ،‬ﻭﻟﻜﻥ ﻫﺫﻩ ﺍﻵﺜﺎﺭ ﻻ ﺘﺴﺭﻱ ﻓﻲ ﻤﻭﺍﺠﻬـﺔ ﺍﻟﻐﻴـﺭ ﺇﻻ ﺇﺫﺍ‬ ‫ﺘﻭﻓﺭﺕ ﻋﻼﻨﻴﺘﻪ ﻭﺫﻟﻙ ﺒﺸﻬﺭﻩ ﻋﻥ ﻁﺭﻴﻕ ﻗﻴﺩﻩ ﻭﻤﺘﻰ ﺘﻡ ﺍﻟﻘﻴﺩ ﻗﻴﺽ ﻟﻠﺩﺍﺌﻥ ﺍﻟﻤﺭﺘﻬﻥ ﺃﻥ ﻴﺤـﺎﺝ ﺒـﻪ‬ ‫ﺍﻟﻐﻴﺭ ﻭﺃﻥ ﻴﺴﺘﻌﺼﻡ ﺩﻭﻨﻬﻡ ﺒﺤﻘﻪ ﻓﻲ ﺍﻟﺘﻘﺩﻡ ﻭﺍﻟﺘﺘﺒﻊ‪ ،‬ﻓﻴﻜﻭﻥ ﻟﻪ ﺃﻥ ﻴﺴﺘﻭﻓﻲ ﺤﻘﻪ ﻓـﻲ ﺜﻤـﻥ ﺍﻟﻌﻘـﺎﺭ‬ ‫ﺍﻟﻤﺭﻫﻭﻥ ﺃﻭ ﻤﻤﺎ ﻴﺤل ﻤﺤﻠﻪ ﺒﺎﻷﻭﻟﻴﺔ ﻋﻠﻰ ﻏﻴﺭﻩ ﻤﻥ ﺍﻟﺩﺍﺌﻨﻴﻥ ﺍﻟﻌﺎﺩﻴﻴﻥ‪ ،‬ﻭﺍﻟﺩﺍﺌﻨﻴﻥ ﺍﻟﺘـﺎﻟﻴﻥ ﻟـﻪ ﻓـﻲ‬ ‫ﺍﻟﻤﺭﺘﺒﺔ‪ ،‬ﺃﻱ ﺍﻟﺘﺎﻟﻴﻥ ﻟﻪ ﻓﻲ ﺸﻬﺭ ﺤﻘﻭﻗﻬﻡ‪ ،‬ﻭﺇﺫﺍ ﻜﺎﻨﺕ ﻤﻠﻜﻴﺔ ﺍﻟﻌﻘﺎﺭ ﻗﺩ ﺍﻨﺘﻘﻠﺕ ﺒﻌﺩ ﻗﻴﺩ ﺍﻟـﺭﻫﻥ ﺇﻟـﻰ‬ ‫ﺸﺨﺹ ﺁﺨﺭ‪ ،‬ﺠﺎﺯ ﻟﻠﻤﺭﺘﻬﻥ ﺃﻥ ﻴﺘﺘﺒﻊ ﺍﻟﻌﻘﺎﺭ‪ ،‬ﻭﻴﻨﻔﺫ ﻋﻠﻴﻪ ﺘﺤﺕ ﻴﺩ ﻫﺫﺍ ﺍﻷﺨﻴﺭ ﻭﻓﺎﺀ ﻟﺤﻘﻪ‪ .‬ﻭﻴﺘﻡ ﻗﻴـﺩ‬ ‫ﺍﻟﺭﻫﻥ ﺒﺈﺜﺒﺎﺕ ﺒﻴﺎﻨﺎﺕ ﻋﻘﺩ ﺍﻟﺭﻫﻥ ﺍﻟﺠﻭﻫﺭﻴﺔ ﺨﺎﺼﺔ ﺘﻌﻴﻴﻥ ﺍﻟﻌﻘﺎﺭ ﺍﻟﻤﺭﻫﻭﻥ ﻭﺍﻟﺩﻴﻥ ﺍﻟﻤﻀﻤﻭﻥ‪ ،‬ﻜﺫﻟﻙ‬ ‫ﺴﺎﻋﺔ ﻭﺘﺎﺭﻴﺦ ﻫﺫﺍ ﺍﻹﺜﺒﺎﺕ ﻭﺫﻟﻙ ﻓﻲ ﺴﺠﻼﺕ ﺍﻟﺸﻬﺭ ﺍﻟﻌﻘﺎﺭﻱ‪.‬‬

‫ﻗﻀﺎﻴﺎ ﻤﻌﺎﺼﺭﺓ ﻓﻲ ﺍﻟﺭﻫﻥ ﻤﻥ ﻤﻨﻅﻭﺭ ﺇﺴﻼﻤﻲ‬

‫ﺩ‪ .‬ﻋﺎﺭﻑ ﻋﻠﻲ ﻋﺎﺭﻑ‬

‫ﻥ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻓﻲ ﻫﺫﺍ ﺍﻟﻌﺼﺭ ﺩﺭﺠﻭﺍ ﻋﻠﻰ ﺘﻭﺜﻴﻕ ﺤﻘﻭﻗﻬﻡ ﺭﺴﻤﻴﹰﺎ ‪ ،‬ﺨﺼﻭﺼﹰﺎ‬ ‫ﺜﻡ ﺇ ّ‬

‫ﻤﺎ ﻴﺘﻌﻠﻕ ﺒﺎﻟﻘﻀﺎﻴﺎ ﺍﻟﻤﻬﻤﺔ ‪ ،‬ﻜﺎﻟﻨﻜﺎﺡ ﻭﺍﻟﻁﻼﻕ ‪ ،‬ﻭﺍﻟﻤﻌﺎﻤﻼﺕ ﺍﻟﻤﺎﻟﻴﺔ ﺍﻟﻬﺎﻤﺔ ﺍﻟﺘﻲ ﻴﺩﻭﻡ‬

‫ﺃﺜﺭﻫﺎ ‪ ،‬ﻜﺎﻟﻤﻌﺎﻤﻼﺕ ﺍﻟﻌﻘﺎﺭﻴﺔ ﻭﺍﻟﻤﺩﺍﻴﻨﺎﺕ‪ ،‬ﻭﻤﻨﻬﺎ ﺃﻴﻀﹰﺎ ﺍﻟﺭﻫﻭﻥ ﻟﻴﺴﻬل ﺇﺜﺒﺎﺘﻬـﺎ ﻋﻨـﺩ‬ ‫ﺍﻟﺘﺠﺎﺤﺩ‪.(1).‬‬

‫ﺭﺍﺒﻌﹰﺎ‪ :‬ﺭﻫﻥ ﻭﺜﻴﻘﺔ ﺍﻟﺘﺄﻤﻴﻥ‪ ،‬ﻭﺍﻟﺘﺄﻤﻴﻥ ﻋﻠﻰ ﺍﻟﻤﺎل ﺍﻟﻤﺭﻫﻭﻥ ﻟﺩﻯ ﺸﺭﻜﺎﺕ ﺍﻟﺘﺄﻤﻴﻥ‪:‬‬

‫ﻫﻨﺎﻙ ﻤﺴﺄﻟﺘﺎﻥ ﻓﻲ ﻫﺫﺍ ﺍﻟﻤﻭﻀﻭﻉ‪:‬‬

‫ﺍﻟﻤﺴﺄﻟﺔ ﺍﻷﻭﻟﻰ‪ :‬ﺭﻫﻥ ﻭﺜﻴﻘﺔ ﺍﻟﺘﺄﻤﻴﻥ‪:‬‬

‫ﻓﻲ ﺤﺎﻻﺕ ﺍﻟﺒﻴﻊ ﺍﻟﻤﺅﺠﱠل ﺃﻭ ﺍﻟﺩﻴﻥ ﻴﺤﺩﺙ ﺃﻥ ﻴﻜﻭﻥ ﺒﻴﺩ ﺍﻟﻤﺸـﺘﺭﻱ ﺃﻭ ﺍﻟﻤـﺩﻴﻥ‬

‫ﻭﺜﻴﻘﺔ ﺘﺄﻤﻴﻥ ﺒﻤﺒﻠ ﻤﻌﻴﻥ ﻜﺎﻑ ﻟﺘﻐﻁﻴﺔ ﺍﻟﺩﻴﻥ ﺍﻟﺫﻱ ﻓﻲ ﺫﻤﺘﻪ ﺃﻭ ﺍﻟﺜﻤﻥ ﺍﻟﻤﺅﺠل ﺃﻭ ﺒﻌﺽ‬

‫ﺃﻗﺴﺎﻁﻪ ﺍﻟﺒﺎﻗﻴﺔ‪ ،‬ﺁﻨﺫﺍﻙ ﻴﻠﺠﺄ ﺍﻟﺒﺎﺌﻊ ﺒﺜﻤﻥ ﻤﺅﺠل ﺃﻭ ﺍﻟﺩﺍﺌﻥ ﺇﻟﻰ ﺭﻫﻥ ﻭﺜﻴﻘﺔ ﺍﻟﺘﺄﻤﻴﻥ ﻫـﺫﻩ‬

‫ﻀﻤﺎﻨﹰﺎ ﻟﺤﻕ ﺍﻟﺒﺎﺌﻊ ﻓﻲ ﺍﻟﺜﻤﻥ‪ ،‬ﺃﻭ ﻟﺤﻕ ﺍﻟﺩﺍﺌﻥ ﻓﻲ ﺩﻴﻨﻪ ﻻﺴﺘﻴﻔﺎﺀ ﺤﻘﻪ ﻤﻨﻬﺎ ﻋﻨـﺩ ﻋـﺩﻡ‬ ‫ﺍﻟﻭﻓﺎﺀ‪ ،‬ﻭﻴﻠﺠﺄ ﺍﻟﻤﺸﺘﺭﻱ ﺃﻭ ﺍﻟﻤﺩﻴﻥ ﺇﻟﻰ ﻫﺫﻩ ﺍﻟﻭﺴﻴﻠﺔ ﻤﻥ ﻭﺴﺎﺌل ﺍﻟﻀﻤﺎﻥ ﺇﺫﺍ ﻟﻡ ﻴﻜـﻥ‬

‫ﻟﺩﻴﻪ ﻤﺎ ﻴﻘﺩﻤﻪ ﻀﻤﺎﻨﹰﺎ ﻭﺭﻫﻨﹰﺎ ﻟﻠﺒﺎﺌﻊ ﺃﻭ ﺍﻟﺩﺍﺌﻥ ﺍﻟﺫﻱ ﻴﺠﺩ ﻓﻲ ﺭﻫﻥ ﻭﺜﻴﻘﺔ ﺍﻟﺘﺄﻤﻴﻥ ﻀﻤﺎﻨﹰﺎ‬

‫ﻜﺎﻓﻴﹰﺎ‪ .‬ﻭﻴﻨﺼﺏ ﺍﻟﺭﻫﻥ ﻋﻠﻰ ﻤﺒﻠ ﻭﺜﻴﻘﺔ ﺍﻟﺘﺄﻤﻴﻥ ﺍﻟﺘﻲ ﻓﻲ ﺤﻴﺎﺯﺓ ﺍﻟﻤﺸﺘﺭﻱ ﺃﻭ ﺍﻟﺘﻲ ﻗـﺩ‬ ‫ﻴﻘﻭﻡ ﺒﺎﻻﻜﺘﺘﺎﺏ ﻓﻴﻬﺎ ﻟﻬﺫﺍ ﺍﻟﻐﺭﺽ ﻭﻴﻜﻔﻴﻪ ﺍﻻﻜﺘﺘﺎﺏ ﻓﻲ ﻭﺜﻴﻘﺔ ﺍﻟﺘﺄﻤﻴﻥ ﻋﻠﻰ ﺤﻴﺎﺘﻪ ﺒﺩﻓﻊ‬

‫ﻗﺴﻁ ﻭﺍﺤﺩ ﻟﻼﺴﺘﻔﺎﺩﺓ ﻤﻥ ﺭﻫﻥ ﻭﺜﻴﻘﺔ ﺍﻟﺘﺄﻤﻴﻥ‪ ،‬ﻭﻫﺫﻩ ﻓﺎﺌﺩﺓ ﻋﻤﻠﻴﺔ ﻫﺎﻤﺔ ﻟﻬﺫﺍ ﺍﻟﺭﻫﻥ‪ ،‬ﺇﺫ‬

‫ﻻ ﻤﺭﻫﻭﻨﹰﺎ ﻤﻤﻠﻭﻜﹰﺎ ﻟﻠﻤﺸﺘﺭﻱ ﻴﻘﺩﻤﻪ ﺘﺄﻤﻴﻨﹰﺎ ﻭﺭﻫﻨﹰﺎ ﻟﻠﺒﺎﺌﻊ ﺃﻭ ﺍﻟﺩﺍﺌﻥ ﻗﺩ ﻴﻌﺠﺯ‬ ‫ﻻ ﻴﺘﻁﻠﺏ ﻤﺎ ﹰ‬ ‫ﻋﻥ ﺘﻭﻓﻴﺭﻩ‪ .‬ﻭﻴﻨﺒﻐﻲ ﺁﻨﺫﺍﻙ ﺘﺤﺩﻴﺩ ﺍﻟﺩﻴﻥ ﺍﻟﻤﻀﻤﻭﻥ ﺒﻬﺫﺍ ﺍﻟﺭﻫﻥ‪ ،‬ﻭﺇﻋﺩﺍﺩ ﻤﻠﺤﻕ ﻟﻭﺜﻴﻘﺔ‬

‫ﺍﻟﺘﺄﻤﻴﻥ ﻓﻴﻬﺎ ﺇﻀﺎﻓﺔ ﺒﻴﺎﻨﺎﺕ ﺠﺩﻴﺩﺓ ﺒﺭﻫﻥ ﺍﻟﻤﺅﻤﻥ ﻟﻪ ﺤﻘﻪ ﻓﻲ ﻭﺜﻴﻘﺔ ﺍﻟﺘـﺄﻤﻴﻥ ﻟﺼـﺎﻟﺢ‬

‫ﺍﻟﺩﺍﺌﻥ ﺃﻭ ﺍﻟﺒﺎﺌﻊ‪ ،‬ﺃﻭ ﻴﻤﻜﻥ ﺫﻟﻙ ﺒﺘﻅﻬﻴﺭ ﺍﻟﻭﺜﻴﻘﺔ ﻟﻠﺒﺎﺌﻊ‪ ،‬ﻭﻟﻜﻥ ﻴﺸﺘﺭﻁ ﺃﻥ ﺘﻜﻭﻥ ﻭﺜﻴﻘـﺔ‬

‫ﺍﻟﺘﺎﻤﻴﻥ ﺇﺫﻨﻴﺔ ﻷﺠل ﺇﺘﻤﺎﻡ ﺇﺠﺭﺍﺀﺍﺕ ﺍﻟﺘﻅﻬﻴﺭ‪.‬‬

‫‪3‬‬

‫)‪ (1‬ﺍﺒﻥ ﻤﻌﺠﻭﺯ‪ ،‬ﺹ‪.448‬‬ ‫)‪ (1‬ﺍﻨﻅﺭ‪ :‬ﺍﻟﺒﻴﻊ ﺒﺎﻟﺘﻘﺴﻴﻁ ﻭﺍﻟﺒﻴﻭﻉ ﺍﻻﺌﺘﻤﺎﻨﻴﺔ‪ ،‬ﺩ‪ .‬ﺇﺒﺭﺍﻫﻴﻡ ﺩﺴﻭﻗﻲ ﺃﺒﻭ ﺍﻟﻠﻴل‪ ،‬ﺹ‪ ،243‬ﺠﺎﻤﻌﺔ‬ ‫ﺍﻟﻜﻭﻴﺕ‪ ،‬ﺍﻟﻁﺒﻌﺔ ﺍﻷﻭﻟﻰ‪1993 ،‬ﻡ‪.‬‬

‫ﺍﻟﻭﺍﻗﻊ ﺍﻹﺴﻼﻤﻲ‬

‫ﺘﻔﻜﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪2001 ،(2‬ﻡ ‪1422/‬ﻫـ‬ ‫ﺍﻟﻤﺴﺄﻟﺔ ﺍﻟﺜﺎﻨﻴﺔ‪ :‬ﺍﻟﺘﺄﻤﻴﻥ ﻋﻠﻰ ﺍﻟﻤﺎل ﺍﻟﻤﺭﻫﻭﻥ ﻟﺩﻯ ﺸﺭﻜﺎﺕ ﺍﻟﺘﺄﻤﻴﻥ‪:‬‬

‫ﻗﺩ ﻴﻜﻭﻥ ﺤﻕ ﺍﻟﺩﺍﺌﻥ ﻓﻲ ﺩﻴﻨﻪ ﺃﻭ ﺍﻟﺒﺎﺌﻊ ﻓﻲ ﺜﻤﻥ ﺍﻟﻤﺒﻴﻊ ﺍﻟﻤﺅﺠل ﻤﻀﻤﻭﻨﹰﺎ ﺒﺭﻫﻥ‬ ‫ﻭﻫﻭ ﺤﻕ ﻋﻴﻨﻲ ﻋﻠﻰ ﻋﻘﺎﺭ ﺃﻭ ﻤﻨﻘﻭل‪ ،‬ﻭﻗﺩ ﻻ ﻴﻘﻨﻊ ﺍﻟﺩﺍﺌﻥ ﺃﻭ ﺍﻟﺒﺎﺌﻊ ﺒﻬﺫﺍ ﺍﻟﺘﺎﻤﻴﻥ ﺍﻟﻌﻴﻨﻲ‬ ‫ﺨﺸﻴﺔ ﻓﻘﺩ ﺍﻟﻤﺎل ﺍﻟﻤﺭﻫﻭﻥ ﺃﻭ ﻫﻼﻜﻪ ﺃﻭ ﺘﻠﻔﻪ ﺃﻭ ﺴﺭﻗﺘﻪ ﺃﻭ ﻷﻱ ﺴﺒﺏ ﺁﺨﺭ‪ ،‬ﻤﻤﺎ ﻴﻬـﺩﺭ‬ ‫ﺤﻘﻪ ‪ ،‬ﻭﻷﺠل ﺃﻥ ﻴﺘﻔﺎﺩﻯ ﺍﻟﺩﺍﺌﻥ ﺃﻭ ﺍﻟﺒﺎﺌﻊ ﺍﻟﻤﺭﺘﻬﻥ ﻫﺫﺍ ﺍﻟﺨﻁﺭ ﺍﻟﻤﺤﺘﻤل ﻓﺈﻨﻪ ﻴﻁﺎﻟـﺏ‬ ‫ﺍﻟﻤﺩﻴﻥ ﺃﻭ ﺍﻟﻤﺸﺘﺭﻱ ﺒﺎﻟﺘﺄﻤﻴﻥ ﻋﻠﻰ ﺍﻟﻤﺎل ﺴﻭﺍﺀ ﻜﺎﻥ ﻫﺫﺍ ﺍﻟﻤﺎل ﺍﻟﻤﺭﻫـﻭﻥ ﻋﻘـﺎﺭﹰﺍ ﺃﻡ‬ ‫ﻻ ‪ ،‬ﻋﻨﺩﺌﺫ ﻓﺈﻥ ﺤﻕ ﺍﻟﺭﻫﻥ ﻴُﻨﻘل ﺘﻠﻘﺎﺌﻴﹰﺎ ﺇﻟﻰ ﺘﻌﻭﻴﺽ ﺍﻟﺘﺄﻤﻴﻥ‪.‬‬ ‫ﻤﻨﻘﻭ ﹰ‬ ‫ﻭﺒﻨﺎﺀ ﻋﻠﻰ ﻫﺫﻩ ﺍﻟﻘﺎﻋﺩﺓ ﻴﻜﻭﻥ ﻗﺩ ﺍﻜﺘﻤل ﻟﻠﺒﺎﺌﻊ ﺃﻭ ﺍﻟﺩﺍﺌﻥ ﻀﻤﺎﻨﻪ ﺍﻟﻤﻨﺸـﻭﺩ ﻓـﻲ‬ ‫ﻫﺫﺍ ﺍﻟﻌﺼﺭ ﺍﻟﺫﻱ ﻴﺤﺘﺎﺝ ﺍﻹﻨﺴﺎﻥ ﺇﻟﻰ ﻀﻤﺎﻨﺎﺕ ﺃﻜﺜﺭ ﻟﻠﻤﺤﺎﻓﻅﺔ ﻋﻠﻰ ﺤﻘﻪ ﻭﺫﻟﻙ ﻟﻔﺴﺎﺩ‬ ‫ﺍﻟﺫﻤﻡ ‪-‬ﻜﻤﺎ ﻴﻘﻭل ﺍﻟﻔﻘﻬﺎﺀ‪.‬‬ ‫ﻓﺒﺤﺼﻭﻟﻪ ﻋﻠﻰ ﻀﻤﺎﻥ ﻋﻴﻨﻲ ﻴﺘﻤﻴﺯ ﺒﺄﻭﻟﻭﻴﺔ ﺨﺎﺼﺔ ﻭﻓﻕ ﻤﺭﺘﺒﺔ ﺍﻟﻀﻤﺎﻥ ﺍﻟـﺫﻱ‬ ‫ﺤﺼل ﻋﻠﻴﻪ‪ ،‬ﻭﺒﺈﻋﻤﺎل ﻤﺒﺩﺃ ﺍﻨﺘﻘﺎل ﺤﻘﻪ ﺇﻟﻰ ﻤﺒﻠ ﺍﻟﺘﻌﻭﻴﺽ ﺍﻟﻤﺴﺘﺤﻕ ﻋﻥ ﺍﻟﺘـﺄﻤﻴﻥ ‪،‬‬ ‫ﻴﻤﻜﻨﻪ ﻤﻤﺎﺭﺴﺔ ﺤﻕ ﺍﻟﺘﺘﺒﻊ ﻋﻠﻰ ﻫﺫﺍ ﺍﻟﻤﺒﻠ ﻓﻴﺄﻤﻥ ﺒﺫﻟﻙ ﺨﻁﺭ ﻫـﻼﻙ ﺍﻟﺸـﻲﺀ ﻤﺤـل‬ ‫ﺍﻟﻀﻤﺎﻥ ﺍﻟﻌﻴﻨﻲ "ﺍﻟﻤﺎل ﺍﻟﻤﺭﻫﻭﻥ"‪.‬ﻓﺈﺫﺍ ﻗﺎﻡ ﻤﺸﺘﺭﻱ ﺍﻟﺴﻴﺎﺭﺓ ﺒﺎﻟﺘﻘﺴﻴﻁ ‪ ،‬ﺒﺎﻟﺘﺄﻤﻴﻥ ﻋﻠﻴﻬـﺎ‬ ‫ﻼ ‪ ،‬ﻓﺈﻥ ﺤﻕ ﺍﻟﺒﺎﺌﻊ ﺍﻟﺫﻱ ﻴﻜﻭﻥ ﻟﻪ ﺍﻤﺘﻴﺎﺯ ﻋﻠﻰ ﻫﺫﻩ ﺍﻟﺴﻴﺎﺭﺓ ‪ ،‬ﻴﻨﻘل ﺇﻟﻰ ﻤﺒﻠ‬ ‫ﺘﺄﻤﻴﻨﹰﺎ ﺸﺎﻤ ﹰ‬ ‫ﺍﻟﺘﺄﻤﻴﻥ ﺍﻟﺫﻱ ﻴﺴﺘﺤﻕ ﻟﻤﺸﺘﺭﻴﻬﺎ ﺇﺫﺍ ﺘﺤﻘﻕ ﺍﻟﺨﻁﺭ ﺍﻟﻤﺅﻤﻥ ﻤﻨﻪ‪.‬‬

‫)‪(2‬‬

‫ﻭﺍﻟﺫﻱ ﻴﺒﺩﻭ ﻟﻲ‪ :‬ﺃﻥ ﻤﺩﻯ ﺸﺭﻋﻴﺔ ﺭﻫﻥ ﻭﺜﻴﻘﺔ ﺍﻟﺘﺄﻤﻴﻥ ﺃﻭ ﺍﻟﺘﺄﻤﻴﻥ ﻋﻠـﻰ ﺍﻟﻤـﺎل‬ ‫ﺍﻟﻤﺭﻫﻭﻥ ﻟﺩﻯ ﺸﺭﻜﺎﺕ ﺍﻟﺘﺄﻤﻴﻥ ﻤﺒﻨﻲ ﻋﻠﻰ ﻤﺴﺄﻟﺔ ﺃﺨﺭﻯ ‪ ،‬ﺍﺨﺘﻠﻑ ﺍﻟﻔﻘﻬﺎﺀ ﺍﻟﻤﻌﺎﺼﺭﻭﻥ‬ ‫ﻓﻴﻬﺎ ﺍﺨﺘﻼﻓﹰﺎ ﻜﺒﻴﺭﺍﹰ‪ ،‬ﻭﻫﻲ ﻤﺩﻯ ﺸﺭﻋﻴﺔ ﺍﻟﺘﺄﻤﻴﻥ ﻟﺩﻯ ﺸﺭﻜﺎﺕ ﺍﻟﺘﺄﻤﻴﻥ‪ .‬ﻓﺎﻟﻘﺎﺌﻠﻭﻥ ﺒﻌـﺩﻡ‬ ‫ﺠﻭﺍﺯ ﻋﻘﺩ ﺍﻟﺘﺄﻤﻴﻥ ‪ ،‬ﻓﺈﻨﻪ ﻴﺴﺘﺘﺒﻊ ﺫﻟﻙ ﻋﺩﻡ ﺠﻭﺍﺯ ﺭﻫﻥ ﻭﺜﻴﻘﺔ ﺍﻟﺘﺄﻤﻴﻥ ‪ ،‬ﻭﺍﻟﺘﺄﻤﻴﻥ ﻋﻠﻰ‬ ‫ﺍﻟﻤﺎل ﺍﻟﻤﺭﻫﻭﻥ ﻜﺫﻟﻙ‪ .‬ﻭﻤﻥ ﻗﺎل ﺒﺠﻭﺍﺯ ﻋﻘﺩ ﺍﻟﺘﺄﻤﻴﻥ ـ ﻭﻴﺘﺯﻋﻡ ﻫﺫﺍ ﺍﻟﻔﺭﻴﻕ ﺍﻟﺸﻴــﺦ‬ ‫)‪(2‬‬

‫ﺍﻟﻤﺼﺩﺭ ﺍﻟﺴﺎﺒﻕ‪ ،‬ﺹ‪.233‬‬

‫ﻗﻀﺎﻴﺎ ﻤﻌﺎﺼﺭﺓ ﻓﻲ ﺍﻟﺭﻫﻥ ﻤﻥ ﻤﻨﻅﻭﺭ ﺇﺴﻼﻤﻲ‬ ‫ﻤﺼﻁﻔﻰ ﺍﻟﺯﺭﻗﺎ ﺭﺤﻤﻪ ﺍﷲ ـ‬

‫)‪(1‬‬

‫ﺩ‪ .‬ﻋﺎﺭﻑ ﻋﻠﻲ ﻋﺎﺭﻑ‬

‫ﺠﺎﺯ ﺒﻨﺎﺀ ﻋﻠﻰ ﺫﻟﻙ ﺭﻫﻥ ﻭﺜﻴﻘﺔ ﺍﻟﺘﺄﻤﻴﻥ‪ ،‬ﻭﻜـﺫﻟﻙ‬

‫ﺍﻟﺘﺄﻤﻴﻥ ﻋﻠﻰ ﺍﻟﻤﺎل ﺍﻟﻤﺭﻫﻭﻥ ﻟﺩﻯ ﺸﺭﻜﺎﺕ ﺍﻟﺘﺄﻤﻴﻥ‪ .‬ﻭﺍﻟﻘﺎﺌﻠﻭﻥ ﺒﺠﻭﺍﺯ ﻋﻘـﺩ ﺍﻟﺘـﺄﻤﻴﻥ‬ ‫ﻜﺎﻨﻭﺍ ﻗﻠﺔ ﻓﺄﺼﺒﺤﻭﺍ ﻜﺜﺭﹰﺍ ﺍﻟﻴﻭﻡ ‪ ،‬ﻭﻤﻨﻬﻡ ﺍﻷﺴﺘﺎﺫ ﻋﻠﻲ ﺍﻟﺨﻔﻴﻑ ‪ ،‬ﻭﺍﻟﺩﻜﺘﻭﺭ ﻤﺤﻤﺩ ﺴﻼﻡ‬ ‫ﻤﺩﻜﻭﺭ ‪ ،‬ﻭﺍﻷﺴﺘﺎﺫ ﻤﺤﻤﺩ ﺒﻥ ﺍﻟﺤﺴﻥ ﺍﻟﺤﺠﻭﻱ ﺍﻟﺜﻌﺎﻟﺒﻲ ﺃﺴﺘﺎﺫ ﺍﻟﻌﻠﻭﻡ ﺍﻟﻌﺎﻟﻴﺔ ﺒﺎﻟﻘﺭﻭﻴﻴﻥ‪،‬‬ ‫ﻓﻲ ﻜﺘﺎﺒﻪ ﺍﻟﻔﻜﺭ ﺍﻟﺴﺎﻤﻲ ‪ ،‬ﻭﺍﻟﻤﺭﺤﻭﻡ ﺍﻟﺩﻜﺘﻭﺭ ﻴﻭﺴﻑ ﻤﻭﺴﻰ ﺃﺴﺘﺎﺫ ﺍﻟﺸـﺭﻴﻌﺔ ﺒﻜﻠﻴـﺔ‬ ‫ﺍﻟﺤﻘﻭﻕ‪ ،‬ﺠﺎﻤﻌﺔ ﺍﻟﻘﺎﻫﺭﺓ ‪ ،‬ﻭﺍﻟﻤﺭﺤﻭﻡ ﺍﻟﺸﻴﺦ ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﻋﻴﺴﻰ ‪ ،‬ﻭﺍﻟﻤﺭﺤﻭﻡ ﺍﻟﺸـﻴﺦ‬ ‫ﺍﻟﻁﻴﺏ ﺤﺴﻥ ﺍﻟﻨﺠﺎﺭ ﻋﻀﻭ ﺠﻤﺎﻋﺔ ﻜﺒﺎﺭ ﺍﻟﻌﻠﻤﺎﺀ ‪ ،‬ﻭﺍﻟﻤﺭﺤﻭﻡ ﺍﻟﺸﻴﺦ ﻋﻴﺴﻭﻱ ﺃﺴـﺘﺎﺫ‬ ‫ﺍﻟﺸﺭﻴﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺒﻜﻠﻴﺔ ﺍﻟﺤﻘﻭﻕ ﺠﺎﻤﻌﺔ ﻋﻴﻥ ﺸﻤﺱ ‪ ،‬ﻭﺍﻟﺩﻜﺘﻭﺭ ﻤﺤﻤﺩ ﺍﻟﺒﻬﻲ ﻋﻀـﻭ‬ ‫ﻤﺠﻤﻊ ﺍﻟﺒﺤﻭﺙ ‪ ،‬ﻭﺍﻟﺸﻴﺦ ﻋﺒﺩ ﺍﷲ ﺼﻴﺎﻡ ﻤﻥ ﻋﻠﻤﺎﺀ ﺍﻷﺯﻫﺭ ﺍﻟﻤﺘﺨﺼﺼﻴﻥ ﻭﻏﻴﺭﻫﻡ‪.‬‬ ‫ﻟﻘﺩ ﻨﻭﻗﺵ ﻤﻭﻀﻭﻉ ﺍﻟﺘﺄﻤﻴﻥ ﻤﻥ ﻗﺒل ﻤﺠﻤﻭﻋﺔ ﻏﻔﻴﺭﺓ ﻤﻥ ﺍﻟﻔﻘﻬﺎﺀ ﻭﺍﻟﻤﺘﺨﺼﺼﻴﻥ‬ ‫ﻭﻋﻠﻰ ﻤﺩﻯ ﻋﺸﺭﺍﺕ ﺍﻟﺴﻨﻴﻥ ﺍﻟﻤﻨﺼﺭﻤﺔ‪ ،‬ﻓﻘﺩ ﻨﻭﻗﺵ ﻓﻲ ﺃﺴﺒﻭﻉ ﺍﻟﻔﻘﻪ ﺍﻹﺴـﻼﻤﻲ ﻓـﻲ‬ ‫ﺩﻤﺸﻕ‪ ،‬ﻭﻓﻲ ﻤﺠﻤﻊ ﺍﻟﺒﺤﻭﺙ ﺍﻹﺴﻼﻤﻴﺔ ﺒﺎﻷﺯﻫﺭ ‪ ،‬ﻭﻨﺩﻭﺓ ﺍﻟﺘﺸﺭﻴﻊ ﺍﻹﺴﻼﻤﻲ ﻓﻲ ﻟﻴﺒﻴـﺎ‬ ‫‪ ،‬ﻭﺍﻟﻤﺅﺘﻤﺭ ﺍﻹﺴﻼﻤﻲ ﻓﻲ ﻤﻜﺔ‪ ،‬ﻭﺃﻟﻔﺕ ﻜﺘﺏ ﻜﺜﻴـﺭﺓ ﺤﻭﻟـﻪ ﻤـﻥ ﺠﻬﺎﺒـﺫﺓ ﺍﻟﻔﻘﻬـﺎﺀ‬ ‫ﻭﺍﻟﻤﻔﻜﺭﻴﻥ‪ ،‬ﻭﻤﻊ ﺫﻟﻙ ﻓﻼ ﺯﺍل ﺍﻟﺨﻼﻑ ﻗﺎﺌﻤﺎ ﺤﻭل ﻫﺫﻩ ﺍﻟﻤﺴﺄﻟﺔ ﺍﻟﻬﺎﻤﺔ ﻭﻟﻡ ﻴﻨﺘﻪ ﺍﻟﺭﺃﻱ‬ ‫ﻓﻴﻪ ﺒﻌﺩ‪.‬ﺃﻤﺎ ﻭﺜﺎﺌﻕ ﺍﻟﺘﺄﻤﻴﻥ ﺍﻟﺼﺎﺩﺭﺓ ﻋﻥ ﺸﺭﻜﺎﺕ ﺘﺄﻤﻴﻥ ﺇﺴﻼﻤﻴﺔ ﺃﻭ ﺘﻌﺎﻭﻨﻴـﺔ ‪ ،‬ﻓـﻼ‬ ‫ﺨﻼﻑ ﻓﻲ ﺠﻭﺍﺯﻫﺎ ‪ ،‬ﻭﻫﻭ ﺤل ﻟﻺﺸﻜﺎل ﺍﻟﺫﻱ ﺘﺤﺩﺜﻪ ﺸﺭﻜﺎﺕ ﺍﻟﺘـﺄﻤﻴﻥ ﻭﻋﻤﻠﻴﺎﺘﻬـﺎ ‪،‬‬ ‫ﻭﺍﻟﻤﺨﺘﻠﻑ ﻓﻲ ﻤﺩﻯ ﻤﺸﺭﻭﻋﻴﺘﻬﺎ ‪ ،‬ﻭﺒﺫﻟﻙ ﻨﺘﻔﺎﺩﻯ ﺍﺨﺘﻼﻑ ﻭﺠﻬﺎﺕ ﺍﻟﻨﻅﺭ ﺍﻟﻔﻘﻬﻴﺔ ﻓـﻲ‬ ‫ﺸﺄﻥ ﺍﻟﺘﺄﻤﻴﻥ‪.‬‬ ‫ﻻ ﻭﺁﺨﺭﹰﺍ‪.‬‬ ‫ﻭﺍﻟﺤﻤﺩ ﷲ ﺃﻭ ﹰ‬ ‫)‪ (1‬ﺍﻨﻅﺭ‪ :‬ﻤﺠﻠﺔ ﻤﺠﻤﻊ ﺍﻟﻔﻘﻪ ﺍﻹﺴﻼﻤﻲ‪ ،‬ﺍﻟﻌﺩﺩ ﺍﻟﺜﺎﻨﻲ‪ ،‬ﺍﻟﺠﺯﺀ ﺍﻟﺜﺎﻨﻲ‪ ،1986 ،‬ﺒﺤﺙ‪ :‬ﻋﻘﻭﺩ ﺍﻟﺘـﺄﻤﻴﻥ‬ ‫ﻭﺇﻋﺎﺩﺓ ﺍﻟﺘﺄﻤﻴﻥ ﻓﻲ ﺍﻟﻔﻘﻪ ﺍﻹﺴﻼﻤﻲ‪ ،‬ﺩﺭﺍﺴﺔ ﻤﻘﺎﺭﻨﺔ ﺒﺎﻟﻔﻘﻪ ﺍﻟﻐﺭﺒﻲ‪ ،‬ﻟﻠﺩﻜﺘﻭﺭ ﻤﺤﻤـﺩ ﻋﺒـﺩ ﺍﻟﻠﻁﻴـﻑ‬ ‫ﻓﺭﻓﻭﺭ‪ ،‬ﺹ‪.584‬‬

‫ﺘﻔﻜﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪2001 ،(2‬ﻡ ‪1422/‬ﻫـ‬

‫ﺍﻟﻭﺍﻗﻊ ﺍﻹﺴﻼﻤﻲ‬

‫ﺍﻟﻤﺭﺍﺠﻊ‪:‬‬

‫‪-1‬‬

‫ﺃﺤﻤﺩ ﺴﻼﻤﺔ ‪ :‬ﺍﻟﺘﺄﻤﻴﻨﺎﺕ ﺍﻟﻌﻴﻨﻴﺔ ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ ‪1963‬ﻡ‪.‬‬

‫‪-2‬‬

‫ﺇﺒﺭﺍﻫﻴﻡ ﺩﺴﻭﻗﻲ ﺃﺒﻭ ﺍﻟﻠﻴل‪ :‬ﺍﻟﺒﻴﻊ ﺒﺎﻟﺘﻘﺴﻴﻁ ﻭﺍﻟﺒﻴﻭﻉ ﺍﻹﺌﺘﻤﺎﻨﻴـﺔ ‪،‬ﻁ‪،1‬ﺠﺎﻤﻌـﺔ‬

‫‪-3‬‬

‫ﺇﺴﻤﺎﻋﻴل ﻏﺎﻨﻡ‪ :‬ﺍﻟﻨﻅﺭﻴﺔ ﺍﻟﻌﺎﻤﺔ ﻟﻠﺤﻕ‪.‬‬

‫‪-4‬‬

‫ﺍﻟﻜﻭﻴﺕ‪1993،‬ﻡ‪.‬‬

‫ﺒﻜﺭ ﺒﻥ ﻋﺒﺩ ﺍﷲ ﺃﺒﻭﺯﻴﺩ‪ :‬ﻤﻠﻜﻴﺔ ﺍﻟﺘﺄﻟﻴﻑ ﺘﺎﺭﻴﺨﹰﺎ ﻭﺤﻜﻤﹰﺎ ‪ ،‬ﻤﺠﻠﺔ ﺍﻟﻤﺠﻤﻊ ﺍﻟﻔﻘﻬﻲ‬

‫‪ ،‬ﻋﺩﺩ‪1308 ،2‬ﻫـ‪.‬‬

‫‪-5‬‬

‫ﺍﺒﻥ ﺘﻴﻤﻴﺔ ‪ :‬ﺍﻟﻘﻴﺎﺱ ﻓﻲ ﺍﻟﺸﺭﻉ ﺍﻹﺴﻼﻤﻲ‪.‬‬

‫‪-7‬‬

‫ﺍﻟﺴﺭﺨﺴﻲ‪ :‬ﺍﻟﻤﺒﺴﻭﻁ‪،‬ﺝ‪،6‬ﺩﺍﺭ ﺍﻟﻤﻌﺭﻓﺔ ‪1986،‬ﻡ‪.‬‬

‫‪-9‬‬

‫ﺍﻟﺴﻴﻭﻁﻲ‪ :‬ﺍﻷﺸﺒﺎﻩ ﻭﺍﻟﻨﻅﺎﺌﺭ‪،97/2 ،‬ﺝ‪2،1378‬ﻫـ‪.‬‬

‫‪-6‬‬ ‫‪-8‬‬

‫‪-10‬‬

‫‪-11‬‬ ‫‪-12‬‬

‫ﺍﺒﻥ ﺭﺸﺩ ‪ :‬ﺒﺩﺍﻴﺔ ﺍﻟﻤﺠﺘﻬﺩ‪1372،‬ﻫـ‪.‬‬

‫ﺍﻟﺴﻨﻬﻭﺭﻱ‪ :‬ﺍﻟﻭﺴﻴﻁ ‪ ،‬ﺩﺍﺭ ﺇﺤﻴﺎﺀ ﺍﻟﺘﺭﺍﺙ ﺍﻟﻌﺭﺒﻲ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ ‪1967 ،‬ﻡ‪.‬‬ ‫ﺸﻔﻴﻕ ﺸﺤﺎﺘﺔ ‪ :‬ﺍﻟﻨﻅﺭﻴﺔ ﺍﻟﻌﺎﻤﺔ ﻟﻠﺘﺄﻤﻴﻥ ﺍﻟﻌﻴﻨﻲ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ ‪.1952،‬‬

‫ﺼﻼﺡ ﺍﻟﺩﻴﻥ ﺍﻟﻨﺎﻫﻲ ‪ :‬ﺍﻟﻭﺠﻴﺯ ﻓﻲ ﺍﻟﻤﻠﻜﻴﺔ ﺍﻟﺼـﻨﺎﻋﻴﺔ ﻭﺍﻟﺘﺠﺎﺭﻴـﺔ ‪ ،‬ﻁ‪،1‬ﺩﺍﺭ‬ ‫ﺍﻟﻔﺭﻗﺎﻥ ﺍﻷﺭﺩﻥ‪1982،‬ﻡ‪.‬‬

‫ﻋﺒﺩ ﺍﻟﺭﺸـﻴﺩ ﻤـﺄﻤﻭﻥ ﺸـﺩﻴﺩ ‪ :‬ﺍﻟﺤـﻕ ﺍﻷﺩﺒـﻲ ﻟﻠﻤﺅﻟـﻑ‪ ،‬ﺩﺍﺭ ﺍﻟﻨﻬﻀـﺔ‬

‫ﺍﻟﻌﺭﺒﻴﺔ‪1978،‬ﻡ‪.‬‬

‫ﻗﺭﺍﺀﺓ ﻓﻲ ﻨﻅﺭﻴﺔ ﺍﻻﺴﺘﻌﺩﺍﺩ ﻓﻲ ﺍﻟﻤﻭﺍﺠﻬﺔ ﺍﻟﺤﻀﺎﺭﻴﺔ ﻟﻼﺴﺘﻌﻤﺎﺭ‬ ‫ﺍﻟﻤﻐﺭﺏ ﻨﻤﻭﺫﺠﹰﺎ‬ ‫ﻤﻘﺩﻤﺔ ‪:‬‬

‫ﺩ‪ .‬ﻋﺒﺩ ﺍﷲ ﻤﺤّﻤﺩ ﺍﻷﻤﻴﻥ ﺍﻟﻨﻌﻴﻡ‬

‫*‬

‫ﺠﻌل ﺍﷲ ﺴﺒﺤﺎﻨﻪ ﻭﺘﻌﺎﻟﻰ ﺍﻷﻤﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻷﻤﺔ ﺍﻟﺨﺎﺘﻤﺔ ﻭﺍﻷﻤﺔ ﺍﻟﺸﺎﻫﺩﺓ ﻋﻠـﻰ‬

‫ﺍﻟﻨﺎﺱ ﻭﺍﻟﻘﺎﺌﺩﺓ ﻟﻬﻡ ﻨﺤﻭ ﻗﻴﻡ ﺍﻟﺨﻴﺭ‪ .‬ﻭﻗﺩ ﺃﻭﻀﺢ ﺴﺒﺤﺎﻨﻪ ﻭﺘﻌﺎﻟﻰ ﻟﻸﻤﺔ ﻓﻲ ﻜﺘﺎﺒﻪ ﺍﻟﻌﺯﻴﺯ‬

‫ﻭﺍﻟﺭﺴﻭل ﻓﻲ ﺴﻨﺘﻪ ﺍﻟﻤﺸﺭﻓﺔ ﺍﻟﺸﺭﻭﻁ ﺍﻟﺘﻲ ﺘﺤ ﹶﻘّﻕ ﻟﻸﻤﺔ ﻗﻴﺎﺩﺓ ﺍﻟﻌﺎﻟﻡ ﻭﺘﻤ ﹶﻜّﻥ ﻟﻬﺎ ﻓﻴﻪ ‪.‬‬

‫ﻭﻨﺒّﻪ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻭﺍﻟﺴﱡﻨﺔ ﺍﻟﻨﺒﻭﻴﺔ ﺇﻟـﻰ ﻋﻭﺍﻤـل ﺍﻟﺴـﻘﻭﻁ ﻭﺍﻻﻨﻬﻴـﺎﺭ ﺍﻟﺤﻀـﺎﺭﻱ‬

‫ﻭﺍﻋﺘﺒﺭﺘﻬﺎ ﻫﺫﻩ ﺍﻟﻤﺼﺎﺩﺭ ﺴﻨﻨﹰﺎ ﻜﻭﻨﻴﺔ ﺘﺩﻭﺭ ﻋﻠﻴﻬﺎ ﺤﺭﻜﺔ ﺍﻟﻌﺎﻟﻡ ‪ .‬ﻜﻤـﺎ ﻨﺒﻬـﺕ ﻫـﺫﻩ‬

‫ﺍﻟﻤﺼﺎﺩﺭ ﺇﻟﻰ ﺴﻨﻥ ﺍﻟﺘﺩﺍﻓﻊ ﺒﻴﻥ ﺍﻷﻤﻡ ﺒﺄﻨﻤﺎﻁﻬﺎ ﺍﻟﺤﻀﺎﺭﻴﺔ ‪ .‬ﻭﻨﺒّﻬﺕ ﺇﻟﻰ ﺴﻨﻥ ﺍﻟﺒﻘـﺎﺀ‬ ‫ﻭﺍﻟﺘﻁﻭﺭ‪.‬‬

‫ﻭﻫﺫﻩ ﺍﻟﻘﺭﺍﺀﺓ ﻫﻲ ﺍﺴﺘﻌﺭﺍﺽ ﻟﻜﺘﺎﺏ ﺍﻟﺩﻜﺘﻭﺭ ﺃﺤﻤﺩ ﺍﻟﻌﻤﺎﺭﻱ ﺍﻟﺫﻱ ﺼـﺩﺭ ﻓـﻲ‬

‫ﻁﺒﻌﺘﻪ ﺍﻷﻭﻟﻰ ﺴﻨﺔ ‪1997‬ﻡ ﻋﻥ ﺍﻟﻤﻌﻬﺩ ﺍﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ﺒﻭﺍﺸﻨﻁﻥ ‪ ،‬ﻭﻴﻘﻊ ﻓﻲ‬ ‫ﺜﻼﺙ ﻭﺃﺭﺒﻌﻴﻥ ﻭﺴﺘﻤﺎﺌﺔ ﺼﻔﺤﺔ ﻤﻥ ﺍﻟﻘﻁﻊ ﺍﻟﻤﺘﻭﺴﻁ ﻭﻨﺎﻗﺵ ﻓﻴﻪ ﻤﻔـﺎﻫﻴﻡ ﺍﻟﻤﻭﺍﺠﻬـﺔ‬

‫ﻭﺍﻟﻤﺭﺍﺠﻌﺔ ﻭﺍﻻﺴﺘﻌﺩﺍﺩ ﻜﻘﺎﻨﻭﻥ ﻓﻲ ﺘﻁﻭﺭ ﺍﻟﻘﻭﺓ ﺒﺎﺴﺘﻠﻬﺎﻡ ﺍﻟﺭﺅﻴﺔ ﺍﻟﻘﺭﺁﻨﻴﺔ ﻓﻲ ﺘﻘﻨﻴﻥ ﻫﺫﻩ‬

‫ﺍﻟﻤﻔﺎﻫﻴﻡ ﻭﻗﺩّﻡ ﺘﺸﺨﻴﺼﹰﺎ ﻟﻠﺨﻠﻔﻴﺔ ﺍﻟﺩﻴﻨﻴﺔ ﺍﻟﺤﻀﺎﺭﻴﺔ ﻭﺍﺴﺘﺒﻁﺎﻨﹰﺎ ﻟﻘﻭﺍﻋﺩ ﺍﻻﺠﺘﻬﺎﺩ ﻭﺍﻟﺘﺠﺩﻴﺩ‬ ‫ﻭﺍﻟﺘﺩﺍﻓﻊ ‪ .‬ﻓﺎﻟﻜﺘﺎﺏ ﺒﻬﺫﺍ ﺍﻟﻔﻬﻡ ﻴﻌﺘﺒﺭ ﺘﻔﺴﻴﺭﹰﺍ ﻟﻠﺘﺎﺭﻴﺦ ﻭﺘﺎﺭﻴﺨﹰﺎ ﻟﻠﻔﻜﺭ ﺍﻟﺤﻀﺎﺭﻱ‪.‬‬

‫ﻴﻨﻘﺴﻡ ﺍﻟﻜﺘﺎﺏ ﺇﻟﻰ ﺠﺯﺌﻴﻥ ﻴﻘﻌﺎﻥ ﻓﻲ ﺨﻤﺴﺔ ﺃﺒﻭﺍﺏ ﺘﻨﻘﺴﻡ ﺇﻟـﻰ ﺃﺭﺒﻌـﺔ ﻋﺸـﺭ‬

‫ﻼ‪ .‬ﺤﻴﺙ ﻨﺎﻗﺵ ﻓﻲ ﺍﻟﺠﺯﺀ ﺍﻷﻭل ﺍﻟﻤﻔﺎﻫﻴﻡ ﺍﻟﻤﺭﺠﻌﻴﺔ ﻟﻠﻐﺯﻭ ﻭﺍﻻﺴﺘﻌﺩﺍﺩ ‪ .‬ﻭﻨـﺎﻗﺵ‬ ‫ﻓﺼ ﹰ‬

‫ﻓﻲ ﺍﻟﺠﺯﺀ ﺍﻟﺜﺎﻨﻲ ﺨﻁﺎﺏ ﺍﻟﺘﺤﺩﻴﺙ ﻓﻲ ﺍﻷﺼﻭل ﺍﻟﻜﺒﺭﻯ ﻟﻨﻅﺭﻴﺔ ﺍﻻﺴﺘﻌﺩﺍﺩ‪.‬‬

‫ﻤﺭﺠﻌﻴﺔ ﺍﻟﻐﺯﻭ ﺍﻟﻼﺘﻴﻨﻲ ﻭﻨﻅﺎﻤﻪ‬

‫ﺘﺤﺩﺙ ﺍﻟﺒﺎﺤﺙ ﻓﻲ ﺍﻟﻔﺼل ﺍﻷﻭل ﻋﻥ ﻨﻅﺭﻴﺔ ﺍﻟﺒﻘﺎﺀ ﻓﻲ ﺍﻟﻤﺭﺠﻌﻴﺔ ﺍﻹﻴﺩﻴﻭﻟﻭﺠﻴﺔ‬

‫ﻥ ﺍﻟﺒﻘﺎﺀ‬ ‫ﻟﻠﻐﺯﻭ ﺍﻟﻼﺘﻴﻨﻲ ﺍﻟﻤﻌﺎﺼﺭ ﻓﺘﻜﻠﻡ ﻋﻥ ﻨﺸﺄﺓ ﻭﻤﻀﻤﻭﻥ ﻨﻅﺭﻴﺔ ﺍﻟﺒﻘﺎﺀ ﺤﻴﺙ ﺫﻜﺭ ﺒﺄ ّ‬ ‫*‬

‫ﺃﺴﺘﺎﺫ ﻤﺴﺎﻋﺩ ﺒﻤﻌﻬﺩ ﺇﺴﻼﻡ ﺍﻟﻤﻌﺭﻓﺔ )ﺇﻤﺎﻡ( – ﺠﺎﻤﻌﺔ ﺍﻟﺠﺯﻴﺭﺓ‪.‬‬

‫ﺘﻔﻜﺭ ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪1422 / 2001 ، (2‬ﻫـ‬

‫ﺘﻘﺎﺭﻴﺭ ﻭﻤﺭﺍﺠﻌﺎﺕ‬

‫ﺴّﻴﺎﺩﺓ ﺍﻟﻤﻁﻠﻘﺔ ﻋﻠﻰ ﺍﻟﻌﺎﻟﻡ ﻭﺍﻟﻘﻴـﺎﺩﺓ ﺍﻟﻤﻁﻠﻘـﺔ‬ ‫ﻫﻭ ﺍﻟﻬﻴﻤﻨﺔ ﺍﻟﻤﻁﻠﻘﺔ ﻋﻠﻰ ﺍﻟﻘﻭﺓ ﻭﻋﻠﻰ ﺍﻟ َ‬

‫ﻥ ﺍﻟﻘﻭﺓ ‪ .‬ﻭﺍﻟﻘﻭﺓ ﻤﻔﻬﻭﻡ ﻭﺍﺴﻊ ﻓﺎﻟﻌﻠﻡ ﺃﺼل ﺍﻟﻘﻭﺓ ‪ ،‬ﻭﺍﻟﺘﻔﻭﻕ ﻓـﻲ‬ ‫ﻟﻸﻤﻡ ﻭﺍﻟﺤﻀﺎﺭﺍﺕ ﺒﻔ ّ‬

‫ﺍﻟﻌﻠﻡ ﻭﺍﺤﺘﻜﺎﺭﻩ ﻫﻭ ﺘﻔﻭﻕ ﻓﻲ ﺃﺼل ﺍﻟﻘﻭﺓ ﻭﺍﺤﺘﻜﺎﺭ ﺃﺴﺭﺍﺭﻩ ﻫﻭ ﺍﺤﺘﻜﺎﺭ ﺃﺴﺭﺍﺭ ﺍﻟﻘـﻭﺓ‬

‫ﻭﺍﻟﺘﻔﻭﻕ ﻓﻲ ﺘﻭﻅﻴﻔﻪ ﺒﻤﻬﺎﺭﺓ ﻫﻭ ﺍﻟﺘﻔﻭﻕ ﻓﻲ ﺍﺴﺘﻐﻼل ﺍﻟﻘﻭﺓ ﺒﻤﻬﺎﺭﺓ ‪ .‬ﻭﺍﻻﻗﺘﺼﺎﺩ ﺃﺼل‬

‫ﻤﻥ ﺃﺼﻭل ﺍﻟﻘﻭﺓ ‪ ،‬ﻓﺎﻟﻤﺎل ﻗﻭﺓ ﻭﺍﻹﻨﺘﺎﺝ ﺍﻻﻗﺘﺼﺎﺩﻱ ﻭﺍﻟﺯﺭﺍﻋﻲ ﻭﺍﻟﺼﻨﺎﻋﻲ ﻗﻭﺓ ﻫﺎﺌﻠﺔ ‪.‬‬ ‫ﺴّﻴﺎﺴﻴﺔ ﻭﺍﻟﺩﺒﻠﻭﻤﺎﺴﻴﺔ ﻗﻭﺓ ﻫﺎﺌﻠﺔ … ﺍﻟﺦ ﻓـﺎﻟﻘﻭﺓ ﻤﻔﻬـﻭﻡ‬ ‫ﺴﻴﺎﺴﻴﺔ ﻭﺍﻷﻨﻅﻤﺔ ﺍﻟ َ‬ ‫ﻭﻋﻠﻡ ﺍﻟ َّ‬ ‫ﻭﺍﺴﻊ ﻭﻤﻥ ﺍﻟﻘﻭﺓ ﺍﺴﺘﻴﻌﺎﺏ ﻋﻠﻡ ﺍﻟﻘﻭﺓ ﻭﺘﻁﻭﻴﺭﻩ‪.‬‬

‫ﻭﻗﺩ ﺘﻁﻭﺭ ﻤﻔﻬﻭﻡ ﺍﻟﺒﻘﺎﺀ ﻤﻊ ﺘﻁﻭﺭ ﻤﻔﻬﻭﻡ ﺍﻟﻘﻭﺓ ‪ ،‬ﻓﺘﻁﻭﺭ ﺍﻟﻘﻭﺓ ﻭﻤﻔﻬﻭﻡ ﺍﻟﻘـﻭﺓ‬

‫ﻭﺘﻘﻨﻴﺎﺕ ﺍﻟﻘﻭﺓ – ﺍﻟﺘﻲ ﻫﻲ ﺘﻘﻨﻴﺎﺕ ﺍﻟﺒﻘﺎﺀ – ﺃﺩّﻯ ﺇﻟﻰ ﻅﻬﻭﺭ ﻨﻅﺭﻴﺔ ﺍﻟﻘﻭﺓ ﺍﻟﺘـﻲ ﻫـﻲ‬

‫ﻨﻅﺭﻴﺔ ﺍﻟﺒﻘﺎﺀ ﻭﺒﻨﺎﺌﻬﺎ ﻜﻨﻅﺭﻴﺔ ﻋﻠﻤﻴﺔ ﻤﺘﻜﺎﻤﻠﺔ ﻓﻲ ﺍﻟﻘﺭﻥ ﺍﻟﺘﺎﺴﻊ ﻋﺸﺭ ‪ .‬ﻭﻨﻅﺭﻴﺔ ﺍﻟﻘـﻭﺓ‬ ‫ﺘﻘﻭﻡ ﻋﻠﻰ ﻤﺠﻤﻭﻋﺔ ﻤﻥ ﺍﻟﻤﺒﺎﺩﺉ ﻫﻲ‪:‬‬ ‫‪ -‬ﻤﺒﺩﺃ ﺍﺤﺘﻜﺎﺭ ﺍﻟﻘﻭﺓ‪.‬‬

‫‪ -‬ﻤﺒﺩﺃ ﺍﻟﺘﻁﻭﺭ ﺒﺎﻟﻘﻭﺓ‪.‬‬

‫‪ -‬ﻤﺒﺩﺃ ﺍﻟﻬﻴﻤﻨﺔ ﺍﻟﻌﺎﻟﻤﻴﺔ‪.‬‬

‫‪ -‬ﻤﺒﺩﺃ ﺸﻤﻭﻟﻴﺔ ﺍﻟﻬﻴﻤﻨﺔ )ﺍﻗﺘﺼﺎﺩﻴﺔ ‪ ،‬ﺴﻴﺎﺴﻴﺔ ‪ ،‬ﺜﻘﺎﻓﻴﺔ – ﺍﻟﺦ(‪.‬‬

‫‪ -‬ﻤﺒﺩﺃ ﺍﻻﺴﺘﻤﺭﺍﺭﻴﺔ ﻋﻥ ﻁﺭﻴﻕ ﺘﻁﻭﻴﺭ ﺍﻷﻨﻅﻤﺔ ﺍﻟﻌﺎﻟﻤﻴﺔ ﻭﺘﻘﻨﻴﺎﺕ ﺍﻟﻐﺯﻭ‪.‬‬

‫ﻥ ﺠﺫﻭﺭ ﻓﻜﺭﺓ ﺍﻟﺒﻘﺎﺀ ﺘﺭﺠﻊ ﻓﻲ ﺃﺼﻭﻟﻬﺎ ﺇﻟﻰ ﺍﻟﻔﻜﺭ ﺍﻟﻴﻭﻨﺎﻨﻲ ﻭﺍﻟﺭﻭﻤﺎﻨﻲ ﺍﻟﻘـﺩﻴﻡ‬ ‫ﺇّ‬

‫ﺤﻴﺙ ﺘ ّﻡ ﺘﻘﺴﻴﻡ ﺍﻹﻨﺴﺎﻥ ﻋﻠﻰ ﺃﺴﺎﺱ ﻤﻌﻴﺎﺭ ﺍﻟﺭﻓﻌﺔ ﻭﺍﻟﻭﻀﺎﻋﺔ ‪ ،‬ﻭﻤﻥ ﺜﻡ ﻓﺭّﻕ ﺍﻟﻘﺎﻨﻭﻥ‬

‫ﺍﻟﺭﻭﻤﺎﻨﻲ ﻓﻲ ﺍﻻﻤﺘﻴﺎﺯﺍﺕ ﻭﺍﻟﺤﺭﻴﺔ ﻭﺍﻟﺤﻘﻭﻕ ﺒﻴﻥ ﺍﻟﺭﻭﻤﺎﻨﻲ ﻭﻏﻴﺭ ﺍﻟﺭﻭﻤـﺎﻨﻲ ‪ .‬ﻭﻗـﺩ‬

‫ﺒﺩﺃﺕ ﻤﻼﻤﺤﻬﺎ ﺘﻁل ﻤﻊ ﻅﻬﻭﺭ ﺍﻟﻤﺩﺭﺴﺔ ﺍﻟﻁﺒﻴﻌﻴﺔ ﻓﻲ ﺍﻟﻘﺭﻥ ﺍﻟﺜﺎﻤﻥ ﻋﺸﺭ ﻏﻴﺭ ﺃﻨﻬـﺎ‬ ‫ﺘﺄﺴﱠﺴﺕ ﻜﻨﻅﺭﻴﺔ ﻋﻠﻤﻴﺔ ﻓﻠﺴﻔﻴﺔ ﻤﻊ ﺒﺩﺍﻴﺔ ﺍﻟﻨﺼﻑ ﺍﻟﺜﺎﻨﻲ ﻤﻥ ﺍﻟﻘﺭﻥ ﺍﻟﺘﺎﺴﻊ ﻋﺸﺭ ﺤﻴﺙ‬

‫ﻓﺠ ّﺭ ﺘﺸﺎﺭﻟﺯ ﺩﺍﺭﻭﻴﻥ" ‪" 1882 -1809‬ﻓﻲ ﻫﺫﻩ ﺍﻟﻅـﺭﻭﻑ ﻓﻜـﺭﺓ ﺍﻟﺘﻁـﻭﺭ ﻭﻤﺒـﺩﺃ‬ ‫ﺍﻻﻨﺘﺨﺎﺏ ﺍﻟﻁﺒﻴﻌﻲ ﻓﻲ ﻜﺘﺎﺒﻴﻪ "ﺃﺼل ﺍﻷﻨﻭﺍﻉ ﻋﻥ ﻁﺭﻴﻕ ﺍﻻﻨﺘﺨﺎﺏ ﺍﻟﻁﺒﻴﻌـﻲ" ﺍﻟـﺫﻱ‬

‫ﻅﻬﺭ ‪1859‬ﻡ ‪" ،‬ﻭﺃﺼل ﺍﻹﻨﺴﺎﻥ "‪.1871‬‬

‫ﻗﺭﺍﺀﺓ ﻓﻲ ﻨﻅﺭﻴﺔ ﺍﻻﺴﺘﻌﺩﺍﺩ ﻓﻲ ﺍﻟﻤﻭﺍﺠﻬﺔ ﺍﻟﺤﻀﺎﺭﻴﺔ ﺩ‪ .‬ﻋﺒﺩ ﺍﷲ ﻤﺤﻤﺩ ﺍﻷﻤﻴﻥ ﺍﻟﻨﻌﻴﻡ‬ ‫ﺴّﺱ ﻤﻌﺎﺼﺭ ﻟﻨﻅﺭﻴﺔ ﺍﻟﺒﻘﺎﺀ ﻓﻲ ﺼﻭﺭﺘﻬﺎ ﺍﻷﻭﻟﻰ‬ ‫ﻭﻴﻌﺘﺒﺭ ﻭﻟﺘﺭ ﺒﺎﺠﻬﻭﺕ ﺃﻭل ﻤﺅ َ‬

‫ﺤﻴﺙ ﻗﺎﻡ ﻓﻴﻬﺎ ﺒﺘﻁﺒﻴﻕ ﻓﻜﺭﺓ ﺍﻟﺘﻁﻭﺭ ﻭﻤﺒﺩﺃ ﺍﻻﻨﺘﺨﺎﺏ ﺍﻟﻁﺒﻴﻌﻲ ﻋﻠﻰ ﺍﻟﻌﺎﺩﺍﺕ ﻭﺍﻟﻨﻅﻡ‬ ‫ﺍﻟﺒﺸﺭﻴﺔ ﻓﻲ ﻜﺘﺎﺒﻪ ﺍﻟﺫﻱ ﻅﻬﺭ ‪1873‬ﻡ‪ .‬ﺜﻡ ﺃﺘﻤﻬﺎ ﻓﻲ ﺼﻭﺭﺘﻬﺎ ﺍﻟﻤﻨﻁﻘﻴﺔ ﺍﻟﻔﻴﻠﺴﻭﻑ‬

‫ﺍﻷﻟﻤﺎﻨﻲ ﻨﻴﺘﺸﻪ " ‪ . "1900-1844‬ﺤﻴﺙ ﺭﺒﻁ ﻓﻴﻬﺎ ﺒﻴﻥ ﺇﺭﺍﺩﺓ ﺍﻟﻘﻭﺓ ﻭﺇﺭﺍﺩﺓ ﺍﻟﺒﻘﺎﺀ‬

‫ﺴّﻴﺎﺴﻴﺔ ﺍﻻﺴﺘﺒﺩﺍﺩﻴﺔ ﺍﻟﻤﻌﺎﺼﺭﺓ ﺒﻬﺫﻩ ﺍﻟﻨﻅﺭﻴﺔ ﻭﺍﺘﺨﺫﺕ ﺍﻟﻨﺎﺯﻴﺔ ﻤﻥ‬ ‫‪.‬ﻭﺘﻐﺫﹼﺕ ﺍﻟﺤﺭﻜﺎﺕ ﺍﻟ َ‬

‫ﻨﻴﺘﺸﻪ ﺃﺒﹰﺎ ﻤﻥ ﺁﺒﺎﺌﻬﺎ ﺍﻟﻤﻔﻜﺭﻴﻥ ‪ .‬ﻭﻤﺒﺎﺩﺉ ﻫﺫﻩ ﺍﻟﻨﻅﺭﻴﺔ ﻫﻲ ﺍﻟﺘﻲ ﺘﺴﻴﺭ ﻋﻠﻴﻬﺎ ﺃﻭﺭﻭﺒﺎ ﻓﻲ‬ ‫ﺴﻴﺎﺴﺘﻬﺎ ﺘﺠﺎﻩ ﺍﻟﻌﺎﻟﻡ ﺍﻹﺴﻼﻤﻲ ﺇﻟﻰ ﺍﻟﻴﻭﻡ‪.‬‬

‫ﻟﻘﺩ ﺘﺴﺭﺒﺕ ﻨﻅﺭﻴﺔ ﺍﻟﺒﻘﺎﺀ ﺇﻟﻰ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻐﺭﺒﻲ ﻗﺒل ﺍﻟﺤﻤﺎﻴﺔ ‪ ،‬ﻭﻴﻌﺘﺒﺭ ﻤﺤﻤﺩ ﺒـﻥ‬

‫ﺍﻷﻋﺭﺝ ﺍﻟﺴﻠﻴﻤﺎﻨﻲ "‪1926-1868‬ﻡ" ﺃﻭل ﻤﻥ ﺍﻫﺘﻡ ﺒﻬﺎ ﻭﺘﻜﻠﻡ ﻋﻨﻬﺎ ‪ .‬ﻭﺍﻫﺘﻡ ﺍﻟﺴﻠﻴﻤﺎﻨﻰ‬

‫ﺒﻬﺫﻩ ﺍﻟﻨﻅﺭﻴﺔ ﻟﺜﻼﺜﺔ ﺃﺴﺒﺎﺏ‪-:‬‬

‫ ﺃﻥ ﻴﻨﺒﻪ ‪ -‬ﻤﻥ ﺨﻼل ﺍﻟﺘﺄﺜﻴﺭ ﺍﻟﺫﻱ ﺃﺤﺩﺜﺘﻪ ﻓﻜﺭﺓ ﺍﻟﺒﻘﺎﺀ ﻓﻲ ﺍﻟﺼﺭﺍﻉ ﺍﻟﺤﻀﺎﺭﻱ ﺒـﻴﻥ‬‫ﺍﻟﺸﻌﻭﺏ ﻭﺍﻻﻨﺩﻓﺎﻉ ﺍﻻﺴﺘﻌﻤﺎﺭﻱ ﺍﻟﺤﺩﻴﺙ – ﺇﻟﻰ ﺃﻫﻤﻴﺔ ﺍﻟﺤﺎﻓﺯ ﺍﻹﻴـﺩﻴﻭﻟﻭﺠﻲ ﻓـﻲ‬

‫ﺍﻟﺒﺤﺙ ﻋﻥ ﺍﻟﻘﻭﺓ ﻭﺍﻟﺘﻁﻭﺭ ﻭﺍﻟﺭﻗﻲ ﻭﺍﻻﻨﺘﺼﺎﺭ ﻭﺍﻟﺘﺤﺩﻴﺙ‪.‬‬

‫ ﺃﻥ ﻴﻨﺒﻪ ﺇﻟﻲ ﻓﻜﺭﺓ ﺍﻟﻘﻭﺓ ﻭﺇﻟﻰ ﻤﻭﻀﻭﻋﻬﺎ ﻭﻨﻭﻋﻬﺎ ﻭﺍﺨﺘﺯﺍﻟﻬﺎ ﻓﻲ ﺍﻟﻌﻠﻭﻡ ﺍﻟﺘﺠﺭﻴﺒﻴـﺔ‬‫ﺒﻌﺩ ﺍﻜﺘﺸﺎﻑ ﻓﺎﻋﻠﻴﺘﻬﺎ ﻭﺨﻁﻭﺭﺘﻬﺎ‪.‬‬

‫‪ -‬ﺃﻥ ﻴﻨﺒﻪ ﺇﻟﻲ ﻓﻜﺭﺓ ﺍﻻﺴﺘﻌﻤﺎﺭ ﻭﺍﻟﻤﺒﺎﺩﺉ ﺍﻟﺘﻲ ﺘﺤﻜﻤﻪ ﻭﺨﻁﺭﻩ ﻋﻠﻰ ﺍﻟﻌﺎﻟﻡ ‪.‬‬

‫ﻋﺭﺽ ﺍﻟﺒﺎﺤﺙ ﻤﻀﻤﻭﻥ ﻫﺫﻩ ﺍﻟﻨﻅﺭﻴﺔ ﻋﻨﺩ ﺍﻟﺴﻠﻴﻤﺎﻨﻰ ﻓﻲ ﺍﻟﺼﻔﺤﺎﺕ " ‪"54-29‬‬

‫ﺜﻡ ﺃﻭﻀﺢ ﻤﺒﺎﺩﺉ ﻨﻅﺭﻴﺔ ﺍﻟﺒﻘﺎﺀ ﻭﻤﺭﺘﻜﺯﺍﺘﻬﺎ ﺤﻴﺙ ﺫﻜﺭ ﺃﻨﻬﺎ ﺘﻘﻭﻡ ﻋﻠﻰ ﻤﺒـﺩﺃ ﺘﺤﻜـﻴﻡ‬

‫ﺍﻟﻐﺭﺍﺌﺯ ﻭﺘﺤﻜﻴﻡ ﺍﻹﺨﺘﻼﻓﻴﺔ ﻓﻲ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺒﺸﺭﻴﺔ ﺒﻴﻥ ﺍﻟﺸﻌﻭﺏ ﻭﺍﻷﻤـﻡ ‪.‬ﻭﻤـﻥ ﺜـﻡ‬

‫ﺍﺘﺨﺫﺕ ﻤﺒﺩﺃ ﺍﻟﺼﺭﺍﻉ )ﺍﻟﺘﻨﺎﺯﻉ( ﻭﺍﺴﺘﻌﻤﺎل ﺍﻟﻘﻭﺓ ﻭﺍﻟﻌﻨﻑ ﻭﺍﻟﻬﻴﻤﻨﺔ ﻤﺭﺘﻜﺯﹰﺍ ﺃﺴﺎﺴﻴﹰﺎ ﻓﻲ‬ ‫ﻨﻅﺎﻡ ﻋﻼﻗﺎﺘﻬﺎ ﻤﻊ ﺍﻷﻤﻡ‪.‬ﻭﺍﻨﻁﻼﻗﹰﺎ ﻤﻥ ﺍﻟﻤﺒﺩﺃﻴﻥ ﺍﻟﺴﺎﻟﻔﻴﻥ ﺍﻋﺘﺒﺭﺕ ﺍﺤﺘﻜﺎﺭ ﺃﺼﻭل ﺍﻟﻘﻭﺓ‬

‫ﻤﻥ ﻁﺭﻑ ﺍﻟﺠﻨﺱ ﺍﻟﻼﺘﻴﻨﻲ ﻗﺎﻨﻭﻨﹰﺎ ﻓﻲ ﺍﻻﻨﺘﺨﺎﺒﻴﺔ )ﺍﻟﺒﻘﺎﺀ = ﺍﻟﻬﻴﻤﻨﺔ ﺍﻟﻤﻁﻠﻘﺔ(‪.‬‬

‫ﺜﻡ ﺍﻋﺘﻤﺩﺕ ﻤﻊ ﺍﻟﺯﻤﻥ ﻭﺘﻁﻭﺭ ﺍﻟﻅﺭﻭﻑ ﻤﺒـﺩﺃ ﺇﺩﻤـﺎﺝ ﺍﻵﺨـﺭ ﻓـﻲ ﺍﻟﻨﻅـﺎﻡ‬

‫ﺍﻟﺤﻀﺎﺭﻱ ﺍﻟﻼﺘﻴﻨﻲ ﻤﺭﺘﻜﺯﹰﺍ ﺃﺴﺎﺴﻴﹰﺎ ﺒﺎﻋﺘﺒﺎﺭﻩ ﺍﻟﺩﻟﻴل ﺍﻟﺤﻘﻴﻘﻲ ﻋﻠﻰ ﺍﻻﻨﺘﺨﺎﺒﻴﺔ ﻭﺍﻟﺘﻔـﻭﻕ‬

‫ﺘﻔﻜﺭ ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪1422 / 2001 ، (2‬ﻫـ‬

‫ﺘﻘﺎﺭﻴﺭ ﻭﻤﺭﺍﺠﻌﺎﺕ‬

‫ﻭﺍﻟﻬﻴﻤﻨﺔ )ﺍﻟﺒﻘﺎﺀ( ‪ ،‬ﻭﺴﻠﻜﺕ ﺇﻟﻴﻪ ﺨﻁﻭﺍﺕ ﻤﺩﺭﻭﺴﺔ ﺒﺩﻗﺔ ﺍﻨﻁﻠﻘﺕ ﻓﻴﻬـﺎ ﻤـﻥ ﻋﻤﻠﻴـﺔ‬

‫ﺍﻟﺘﻁﻭﻴﻕ ﺍﻟﺘﻲ ﺸﺨﺼﺘﻬﺎ ﺍﻟﻜﺸﻭﻓﺎﺕ ﺒﻭﻀﻭﺡ ﻭﺍﻟﺘﻲ ﺘﻁﻭﺭﺕ ﻤﻥ ﺍﻟﺘﻁﻭﻴﻕ ﺍﻟﻌﺎﻡ ﺍﻟـﻰ‬ ‫ﺍﻟﺘﻁﻭﻴﻕ ﺍﻟﺠﻬﻭﻱ ﺜﻡ ﻋﻤﻠﻴﺔ ﺍﻟﺘﻘﺴﻴﻡ ﺍﻟﺠﻴﻭ – ﺴﻴﺎﺴﻲ ﻭﺍﻟﺘﻐﻠﻐل ﺍﻟﻤـﺩﻨﻲ ﺜـﻡ ﻋﻤﻠﻴـﺔ‬ ‫ﺍﻻﺤﺘﻼل ﺍﻟﻌﺴﻜﺭﻱ ﻭﻏﺭﺱ ﻤﺅﺴﺴﺎﺕ ﺍﻟﺘﻐﻴﻴﺭ ﺜﻡ ﺃﺨﻴﺭﹰﺍ ﻋﻤﻠﻴﺔ ﺍﻹﺩﻤﺎﺝ ﻓﻲ ﺍﻟﻤﺭﺤﻠـﺔ‬

‫ﺍﻷﺨﻴﺭﺓ ﺍﻟﺘﻲ ﺒﺩﺃﺕ ﺒﻨﻅﺎﻡ ﻋﺼﺒﺔ ﺍﻷﻤﻡ ﺜﻡ ﻨﻅﺎﻡ ﻫﻴﺌﺔ ﺍﻷﻤـﻡ ﺍﻟﻤﺘﺤـﺩﺓ ﻭﺍﻻﺯﺩﻭﺍﺠﻴـﺔ‬

‫ل ﺇﺜـﺭ ﺍﻨﻬﻴـﺎﺭ ﺍﻻﺘﺤـﺎﺩ‬ ‫ﺍﻟﻘﻁﺒﻴﺔ ﺜﻡ ﺍﻟﻔﺭﺩﻴﺔ ﺍﻟﻘﻁﺒﻴﺔ ﻭﺍﻟﻨﻅﺎﻡ ﺍﻟﻌﺎﻟﻤﻲ ﺍﻟﺠﺩﻴﺩ ﺍﻟﺫﻱ ﺤ ّ‬ ‫ﺍﻟﺴﻭﻓﻴﺘﻲ ﻭﺤﺭﺏ ﺍﻟﺨﻠﻴﺞ ‪1991‬ﻡ‪.‬‬

‫ﻥ ﻨﻅﺭﻴﺔ ﺍﻟﺒﻘـﺎﺀ – ﻜﻨﻅﺭﻴـﺔ ﺍﺴـﺘﻌﻤﺎﺭﻴﺔ – ﻨﻅﺭﻴـﺔ‬ ‫ﻭﻫﻜﺫﺍ ﻴﺘﺒﻴﻥ ﺒﻭﻀﻭﺡ ﺃ ّ‬

‫ﻋﻨﺼﺭﻴﺔ ﺒﺎﻟﻤﻔﻬﻭﻡ ﺍﻟﻌﺭﻗﻲ ﻭﺍﻟﺤﻀﺎﺭﻱ ﺘﻤﺘﺩ ﺒﺠﺫﻭﺭﻫﺎ ﻓﻲ ﺍﻟﺘﺎﺭﻴﺦ ﺍﻟﻘﺩﻴﻡ ﻭﺘﺘﻜﻴﻑ ﻤﻊ‬

‫ﺍﻟﻅﺭﻭﻑ ﺍﻟﻤﻌﺎﺼﺭﺓ ﻟﺘﺤﺎﻓﻅ ﻋﻠﻰ ﺍﺴﺘﻤﺭﺍﺭﻴﺘﻬﺎ ﻤﻤﺎ ﻴﺠﻌﻠﻬﺎ ﺘﻬ َﺩّﺩ ﺍﻟﺤﻀﺎﺭﺓ ﺍﻹﺴـﻼﻤﻴﺔ‬

‫ﻥ ﻋﻨﺼـﺭ‬ ‫ﻥ ﺍﻟﺴـﻠﻴﻤﺎﻨﻲ ﻴﻌﺘﺒـﺭ ﺃ ّ‬ ‫ﺘﻬﺩﻴﺩﹰﺍ ﺤﻘﻴﻘﻴﹰﺎ ﺨﻁﻴﺭﹰﺍ ﻭﺍﻨﻁﻼﻗﹰﺎ ﻤﻥ ﻤﺭﺘﻜﺯﺍﺘﻬﺎ ﻓـﺈ ّ‬ ‫ﺍﻟﺨﻁﻭﺭﺓ ﻓﻲ ﻨﻅﺭﻴﺔ ﺍﻟﺒﻘﺎﺀ ‪ -‬ﻭﺍﻟﺫﻱ ﺴﻴﺅﺩﻱ ﺇﻟﻲ ﻓﻨﺎﺀ ﺍﻟﻌﺎﻟﻡ ‪ -‬ﻫﻭ ﻗﻴـﺎﻡ ﺍﻟﺭﺃﺴـﻤﺎﻟﻴﺔ‬

‫ﻥ ﺤﻴﺎﺓ ﺍﻟﺭﺃﺴﻤﺎﻟﻴﺔ ﻻ ﻴﻤﻜـﻥ ﺃﻥ‬ ‫ﻋﻠﻲ ﻗﺎﻋﺩﺓ ﺍﺤﺘﻜﺎﺭ ﺜﺭﻭﺓ ﺍﻟﺸﻌﻭﺏ ﻓﻲ ﺍﻟﻌﺎﻟﻡ ﺒﺄﺴﺭﻩ ﻷ ّ‬

‫ﻻ ﻋﻠﻰ ﺃﺴﺎﺱ ﺍﺤﺘﻜﺎﺭ ﺜﺭﻭﺓ ﺍﻷﻤﻡ ‪ .‬ﻭﺍﻻﺤﺘﻜﺎﺭ ﻫﺫﺍ ﻴﻘﻭﻡ ﻋﻠـﻰ ﺍﻻﺴـﺘﻐﻼل‬ ‫ﺘﺴﺘﻤﺭ ﺇ ﹼ‬

‫ﺍﻟﻤﺴﺘﻤﺭ ) ﻋﻠﻰ ﺍﻻﺴﺘﻨﺯﺍﻑ ﺍﻟﺩﺍﺌﻡ( ﻭﺍﻻﺴﺘﻐﻼل ﻻ ﻴﻤﻜﻥ ﺃﻥ ﻴﺘﺤﻘﻕ ﺇﻻ ﻋﻠـﻰ ﺃﺴـﺎﺱ‬

‫ﺍﻻﺴــﺘﻌﻤﺎﺭ )ﺍﻟﻬﻴﻤﻨــﺔ ﻭﺍﻻﺤــﺘﻼل(‪.‬ﻓﺎﻻﺴــﺘﻌﻤﺎﺭ ﺃﺴــﺎﺱ ﻓــﻲ ﺍﻻﺴــﺘﻐﻼل‬

‫)ﺍﻻﺴﺘﻨﺯﺍﻑ(‪.‬ﻭﺍﻻﺴﺘﻐﻼل ﺃﺴﺎﺱ ﻓﻲ ﺍﻻﺤﺘﻜﺎﺭ ‪ ،‬ﻓﺎﻻﺴﺘﻌﻤﺎﺭ ﺇﺫﻥ ﻤـﻥ ﻟـﻭﺍﺯﻡ ﺤﻴـﺎﺓ‬ ‫ﺍﻟﺭﺃﺴﻤﺎﻟﻴﺔ ﻓﻌﻤﻕ ﺍﻟﺨﻁﻭﺭﺓ ﺇﺫﻥ ﻴﻜﻤﻥ ﻓﻲ ﺍﻷﺴﺱ ﺍﻟﺜﻼﺜﺔ ﺍﻟﺘﻲ ﺘﻘـﻭﻡ ﻋﻠﻴﻬـﺎ ﺤﻴـﺎﺓ‬ ‫ﺍﻟﺭﺃﺴﻤﺎﻟﻴﺔ ﻭﺍﺴﺘﻤﺭﺍﺭﻫﺎ‪.‬‬

‫ﻭﻴﺭﻯ ﺍﻟﺴﻠﻴﻤﺎﻨﻲ ﺃﻥ ﺇﻨﻘﺎﺫ ﺍﻟﻌﺎﻟﻡ ﻤﻥ ﺍﻟﻬﻼﻙ ﻤﻤﻜﻥ ﺇﺫﺍ ﻭﻗـﻊ ﺍﻟﻌﻤـل ﺒﺄﺭﺒﻌـﺔ‬

‫ﺸﺭﻭﻁ ﻫﻲ‪:‬‬

‫ﺘﻁﺒﻴﻕ ﻤﺒﺎﺩﺉ ﺍﻟﻌﺩل‪.‬‬‫ ﻭﺍﺤﺘﺭﺍﻡ ﺍﻟﺤﻘﻭﻕ‪.‬‬‫‪-‬ﻭﺘﻘﺭﻴﺭ ﺍﻟﻤﺼﻴﺭ‪.‬‬

‫ﻗﺭﺍﺀﺓ ﻓﻲ ﻨﻅﺭﻴﺔ ﺍﻻﺴﺘﻌﺩﺍﺩ ﻓﻲ ﺍﻟﻤﻭﺍﺠﻬﺔ ﺍﻟﺤﻀﺎﺭﻴﺔ ﺩ‪ .‬ﻋﺒﺩ ﺍﷲ ﻤﺤﻤﺩ ﺍﻷﻤﻴﻥ ﺍﻟﻨﻌﻴﻡ‬ ‫‪ -‬ﻭﺇﻴﺠﺎﺩ ﻨﻅﺎﻡ ﻋﺎﻡ ﺃﺴﻭﺓ ﺒﻤﺎ ﺃﻨﺸﺊ ﻓﻲ ﺩﺍﺨﻠﻴﺔ ﻜل ﺃﻤﺔ ﻓﻲ ﺤﻤﺎﻴﺔ ﺍﻷﻓﺭﺍﺩ‪.‬‬

‫ﻥ ﻓﻜﺭﺓ ﺍﻟﺒﻘﺎﺀ ﺘﺤﻤل ﻤﻌـﺎﻨﻲ ﺍﻟﺨﺼﻭﺼـﻴﺔ ﺍﻟﻤﻁﻠﻘـﺔ ﻭﻫـﺫﻩ‬ ‫ﻴﺘﺒﻴﻥ ﻤﻤﺎ ﺴﺒﻕ ﺃ ّ‬

‫ﺍﻟﺨﺼﻭﺼﻴﺔ ﻜﺎﻨﺕ ﺨﻠﻑ ﺍﻟﺘﻁـﻭﺭ ﺍﻟﻌﻠﻤـﻲ ﻭﺍﻟﺘﻜﻨﻭﻟـﻭﺠﻲ ﻭﺍﻟﻔﻜـﺭﻱ ﻭﺍﻟﺴﻴﺎﺴـﻲ‬ ‫ﻭﺍﻻﻗﺘﺼﺎﺩﻱ‪ .‬ﻭﻜﻭّﻨﺕ ﻓﻜﺭﺓ ﺍﻟﺒﻘﺎﺀ ﻤﺭﺠﻌﻴﺔ ﺃﺴﺎﺴﻴﺔ ﻟﻠﻤﺫﻫﺒﻴﺔ ﺍﻟﻠﻴﺒﺭﺍﻟﻴـﺔ ﻓـﻲ ﺃﻭﺭﺒـﺎ‬

‫ﺍﻟﺤﺩﻴﺜﺔ ﻓﻲ ﻜﺎﻓﺔ ﺍﻟﻤﺠﺎﻻﺕ ﻭﻫﻰ ﺍﻷﺼل ﺍﻟﺫﻱ ﺃﻓﺭﺯ ﺍﻟﻤﺫﻫﺒﻴﺔ ﺍﻟﻔﺭﺩﻴﺔ ﻭﻨﻅﺎﻡ ﺍﻟﺩﻭﻟـﺔ‬

‫ﺍﻟﻘﻭﻤﻴﺔ ﻭﻋﻨﻬﺎ ﺘﻭﻟﺩﺕ ﻓﻜﺭﺓ ﺍﻟﻌﺎﻟﻤﻴﺔ ﺍﻟﻼﺘﻴﻨﻴﺔ ﻭﻫﻲ ﻤﺭﺠﻊ ﺍﻟﺤﺭﻜﺔ ﺍﻻﺴﺘﻌﻤﺎﺭﻴﺔ ﺒﻜـل‬ ‫ﺘﻁﻭﺭﺍﺘﻬﺎ ﻓﻲ ﺍﻷﻨﻅﻤﺔ ﻭﺍﻟﻤﺅﺴﺴﺎﺕ ﺇﻟﻰ ﺍﻵﻥ‪.‬‬

‫ﻨﻅﺎﻡ ﺍﻟﻐﺯﻭ ﺍﻟﻼﺘﻴﻨﻲ ﺍﻟﻤﻌﺎﺼﺭ ‪:‬‬

‫ﻥ ﺍﻟﺒﺎﺤﺙ‬ ‫ﻭﻓﻲ ﺤﺩﻴﺜﻪ ﻓﻲ ﺍﻟﻔﺼل ﺍﻟﺜﺎﻨﻲ ‪ :‬ﻨﻅﺎﻡ ﺍﻟﻐﺯﻭ ﺍﻟﻼﺘﻴﻨﻰ ﺍﻟﻤﻌﺎﺼﺭ ﻓﺈ ّ‬

‫ﻗﺼﺩ ﺒﻨﻅﺎﻡ ﺍﻟﻐﺯﻭ "ﺘﻜﺎﻤل ﺍﻟﺨﻁﻁ ﻭﺍﻟﺘﻘﻨﻴﺎﺕ ﺍﻟﻌﺴﻜﺭﻴﺔ ﻭﺍﻟﻤﺩﻨﻴﺔ ﺍﻟﺘﻲ ﻭﻅﻔﺘﻬﺎ ﻓﺭﻨﺴﺎ‬

‫ﺒﺸﻜل ﻋﻠﻤﻲ ﻭﻤﺘﻁﻭﺭ ﺒﻘﺼﺩ ﺘﻔﻜﻴﻙ ﺍﻟﻤﺭﻜﺏ ﺍﻟﺤﻀﺎﺭﻱ ﺍﻹﺴﻼﻤﻲ ﻓﻲ ﺍﻟﻤﻐﺭﺏ ﻋﺒﺭ‬

‫ﻤﺭﺍﺤل ﻤﺩﺭﻭﺴﺔ " ‪ .‬ﻭﻗﺩ ّﻡ ﺍﻟﺒﺎﺤﺙ ﺘﺼﻭﺭﹰﺍ ﻤﻨﻬﺠﻴﹰﺎ ﻟﻨﻅﺎﻡ ﻫﺫﺍ ﺍﻟﻐﺯﻭ ﻟﺘﺘﺒﻴﻥ ﻁﺭﻴﻘﺔ‬

‫ﺘﻁﺒﻴﻘﻪ ﻜﻤﻨﻬﺞ ﻨﻤﻭﺫﺠﻲ ﻤﺘﻁﻭﺭ ﻓﻲ ﺍﻟﻐﺯﻭ ﺍﻟﺤﻀﺎﺭﻱ ﻭﺍﻟﻔﻌﺎﻟﻴﺔ ﺍﻟﺘﻲ ﺘﻤﻴﺯ ﺒﻬﺎ‬ ‫ﻭﺍﻻﺴﺘﻤﺭﺍﺭﻴﺔ ﺍﻟﺘﻲ ﻗﺎﻡ ﻋﻠﻴﻬﺎ ‪ ،‬ﻭﺍﻟﻨﺘﺎﺌﺞ ﺍﻟﺘﻲ ﺤﻘﻘﻬﺎ‪ .‬ﻭﺤﺼﺭ ﺍﻟﺒﺎﺤﺙ ﺃﻨﻅﻤﺔ ﺍﻟﻐﺯﻭ‬

‫ﻓﻲ ﻨﻅﺎﻡ ﺍﻟﻐﺯﻭ ﺍﻟﻌﺴﻜﺭﻱ ﻭﻨﻅﺎﻡ ﺍﻟﻐﺯﻭ ﺍﻟﻤﺩﻨﻲ ﻭﺃﻫﺩﺍﻓﻪ ﻭﻤﺭﺍﺤﻠﻪ ‪ ،‬ﻓﺘﺤﺩﺙ ﻋﻥ‬

‫ﻤﺭﺍﺤل ﺍﻟﻐﺯﻭ ﺍﻟﻔﺭﻨﺴﻲ ﻟﻠﻤﻐﺭﺏ ﻭﺘﻁﻭﻴﻘﻪ ﺠﻴﻭ ﺴﻴﺎﺴﻴﹰﺎ ﻭﺃﺴﺒﺎﺏ ﻫﺫﺍ ﺍﻟﺘﻁﻭﻴﻕ ﻭﻤﺎ‬

‫ﺘﻤﻴﺯ ﺒﻪ ﻤﻥ ﺘﻘﻨﻴﺔ ﺠﺩﻴﺩﺓ ﻭﻤﺘﻁﻭﺭﺓ ﺍﻟﻨﻅﺎﻡ ﺍﻟﻐﺯﻭ ﺍﻻﺴﺘﻌﻤﺎﺭﻱ ﺒﻤﻀﻤﻭﻥ ﺍﻟﻤﺭﺤﻠﺔ‬

‫ﻜﻭﺴﻴﻠﺔ ﻤﺭﺤﻠﻴﺔ ﻟﺨﻠﻕ ﺍﻟﺘﻐﻴﻴﺭ ﺍﻟﺤﻀﺎﺭﻱ ﺍﻟﻤﻁﻠﻭﺏ ﻭﺍﻨﺘﻬﺕ ﻫﺫﻩ ﺍﻷﺩﻭﺍﺭ ﺒﻔﺭﺽ ﻨﻅﺎﻡ‬

‫ﺍﻟﺤﻤﺎﻴﺔ ﻋﻠﻰ ﺍﻟﻤﻐﺭﺏ ‪1912‬ﻡ‪.‬‬

‫ﻥ ﺍﻟﺒﺎﺤﺙ ﻋﺭّﻑ ﺍﻟﻐﺯﻭ ﺍﻟﻤﺩﻨﻲ ﺒﺄﻨـﻪ "ﻫـﻭ‬ ‫ﻭﻓﻴﻤﺎ ﻴﺘﻌﻠﻕ ﺒﻨﻅﺎﻡ ﺍﻟﻐﺯﻭ ﺍﻟﻤﺩﻨﻲ ﻓﺈ ّ‬

‫ﺘﻭﻅﻴﻑ ﺍﻟﺘﻘﻨﻴﺎﺕ ﺍﻟﻤﺩﻨﻴﺔ )ﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﻭﺍﻟﻤﺎﻟﻴﺔ ﻭﺍﻟﺴﻴﺎﺴﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﻴﺔ …( ﻓـﻲ ﺍﻟﺘﻐﻴﻴـﺭ‬

‫ﻥ ﺍﻷﺒﺤﺎﺙ ﺍﻷﻭﺭﺒﻴﺔ ﻭﺍﻟﻤﻐﺭﺒﻴﺔ ﻓﺴﱠﺭﺕ ﺃﺤﺩﺍﺙ ﺍﻟﻐﺯﻭ ﺍﻟﻤـﺩﻨﻲ‬ ‫ﺍﻟﺤﻀﺎﺭﻱ" ‪ .‬ﻭﻴﺭﻯ ﺃ ّ‬

‫ﺘﻔﺴﻴﺭﹰﺍ ﻀﻴﻘﹰﺎ ﺤﻴﺙ ﺤﺼﺭﺘﻪ ﻓﻲ ﺍﻟﺩﻭﺍﻓﻊ ﺍﻟﺭﺃﺴﻤﺎﻟﻴﺔ ‪ ،‬ﺒﻴﻨﻤﺎ ﻜﺎﻨﺕ ﻋﻤﻠﻴـﺔ ﺍﻟﻐـﺯﻭ ‪-‬‬

‫ﺘﻔﻜﺭ ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪1422 / 2001 ، (2‬ﻫـ‬

‫ﺘﻘﺎﺭﻴﺭ ﻭﻤﺭﺍﺠﻌﺎﺕ‬

‫ﻜﻨﻅﺎﻡ ﺸﺎﻤل ﻟﻠﻐﺯﻭ – ﺘﺩﺨل ﻓﻲ ﺇﻁﺎﺭ ﻤﻨﻬﺠﻲ ﻟﻠﻐﺯﻭ ﺍﻟﺤﻀﺎﺭﻱ ﺍﻨﻁﻼﻗﹰﺎ ﻤﻥ ﺍﻟﻭﺴﺎﺌل‬

‫ﻥ ﺍﻻﺴـﺘﻌﻤﺎﺭ ﻭﺍﻟﺤﺭﻜـﺔ‬ ‫ﺴّﻴﺎﺴﻴﺔ ﻭﺍﻟﻔﻜﺭﻴﺔ ﻭﻏﻴﺭﻫﺎ ﺒﻤﻌﻨـﻰ ﺃ ّ‬ ‫ﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﻭﺍﻟﻤﺎﻟﻴﺔ ﻭﺍﻟ َ‬

‫ﺍﻟﺭﺃﺴﻤﺎﻟﻴﺔ ﺍﻟﻠﺒﺭﺍﻟﻴﺔ ﺃﺼﺒﺤﺕ ﻫﻲ ﺍﻷﺴﻠﻭﺏ ﺍﻟﻼﺘﻴﻨﻲ ﺍﻟﺠﺩﻴﺩ ﺍﻟﻤﺘﻁﻭﺭ ﺒﻜـل ﺘﻘﻨﻴﺎﺘﻬـﺎ‬

‫ﻥ ﺍﻟـﺩﻭﺍﻓﻊ‬ ‫ﺍﻟﻤﺫﻫﺒﻴﺔ ﻭﺃﺠﻬﺯﺘﻬﺎ ﺍﻟﻤﺩﻨﻴﺔ ﺍﻟﻤﺨﺘﻠﻔﺔ ﻓﻲ ﺍﻟﺘﻐﻴﻴﺭ ﻭﺍﻟﻐﺯﻭ ﺍﻟﺤﻀـﺎﺭﻱ‪ ،‬ﻭﺃ ّ‬ ‫ﻼ ﻀﺭﻭﺭﻴﹰﺎ ﻓﻲ ﺍﻟﻘﺩﺭﺓ ﻋﻠﻰ ﺍﻟﺘﻐﻴﻴﺭ ﺍﻟﺤﻀﺎﺭﻱ‬ ‫ﺍﻟﺭﺃﺴﻤﺎﻟﻴﺔ ﻭﺍﺤﺘﻜﺎﺭ ﺍﻷﺴﻭﺍﻕ ﻜﺎﻥ ﻋﻤ ﹰ‬

‫ﻤﻥ ﺨﻼل ﺘﻘﻨﻴﺎﺘﻬﺎ ﺍﻟﺘﻲ ﺘﺴﺘﻁﻴﻊ ﺍﻟﻬﻴﻤﻨﺔ ﻋﻠﻰ ﻨﻅﺎﻡ ﺍﻻﺴﺘﻬﻼﻙ ﺒﻤﻔﻬﻭﻤﻪ ﺍﻟﻌـﺎﻡ ﺃﻴﻀـﹰﺎ‬ ‫ﻭﺍﻨﻁﻼﻗﹰﺎ ﻤﻥ ﺫﻟﻙ ﺘﻜﻭﻥ ﺍﻷﻨﻅﻤﺔ ﺍﻟﻤﺘﻨﻭﻋﺔ ‪ ،‬ﻨﻅﺎﻡ ﺍﻟﺸﺭﻜﺔ ﻭﻨﻅﺎﻡ ﺍﻟﻘﻨﺼـﻠﻴﺔ ﻭﻨﻅـﺎﻡ‬

‫ﺍﻟﺒﻨﻙ ﺒﻜل ﻋﻼﻗﺎﺘﻬﺎ ﺍﻟﻤﺨﺘﻠﻔﺔ ﻭﻤﺭﺠﻌﻴﺎﺘﻬﺎ ﺍﻟﻘﺎﻨﻭﻨﻴﺔ ‪ ،‬ﺘﻁﺒﻴﻘﹰﺎ ﻟﺘﻘﻨﻴﺔ ﺠﺩﻴﺩﺓ ﺫﺍﺕ ﻓﻌﺎﻟﻴـﺔ‬ ‫ﻥ ﻗﺩﺭﺘﻬﺎ ﺍﻟﺨﻁﻴﺭﺓ ﻋﻠﻰ ﺍﻟﺘﻐﻴﻴﺭ ﺘﻌﻭﺩ ﺇﻟﻰ ﺘﺭﻜﻴﺯﻫـﺎ‬ ‫ﺨﻁﻴﺭﺓ ﻓﻲ ﺍﻟﺘﻐﻴﻴﺭ ﻭﺍﻟﺩﻤﺞ ‪ .‬ﻭﺇ ّ‬

‫ﻭﻫﻴﻤﻨﺘﻬﺎ ﺍﻟﺸﺩﻴﺩﺓ ﻋﻠﻰ ﻨﻅﺎﻡ ﺍﻻﺴﺘﻬﻼﻙ ﺍﻟﻘﻭﻤﻲ ﻭﺘﻔﻜﻴﻜﻪ ﻭﺨﻠـﻕ ﻗـﻭﺍﻨﻴﻥ ﻭﻋﻼﻗـﺎﺕ‬

‫ﺍﺴﺘﻬﻼﻜﻴﺔ ﻻﺘﻴﻨﻴﺔ ﺠﺩﻴﺩﺓ ﺘﺤل ﻤﺤل ﺍﻟﻘﻭﺍﻨﻴﻥ ﻭﺍﻟﻌﻼﻗﺎﺕ ﺍﻻﺴﺘﻬﻼﻜﻴﺔ ﺍﻷﺼﻠﻴﺔ ﻤﻤﺎ ﺃﺩﻯ‬

‫ﺒﺎﻟﻨﺘﻴﺠﺔ ﺇﻟﻲ ﺘﻌﻁﻴل ﻭﺴﺎﺌل ﻭﻤﺼﺎﺩﺭ ﺍﻹﻨﺘﺎﺝ ﺍﻟﻘﻭﻤﻲ ﻭﺘﺨﺭﻴﺒﻬـﺎ ﻭﺭﺒـﻁ ﺍﻟﻤﺠﺘﻤـﻊ‬

‫ﺒﻭﺴﺎﺌل ﻭﻤﺼﺎﺩﺭ ﺍﻹﻨﺘﺎﺝ ﺍﻟﻼﺘﻴﻨﻴﺔ ﻓﻲ ﺃﻭﺭﺒﺎ ‪ .‬ﻭﺒﺘﻠﺘﻴﻥ ﻨﻅﺎﻡ ﺍﻻﺴﺘﻬﻼﻙ ﺒﻜل ﻋﻼﻗﺎﺘـﻪ‬ ‫ﻭﻗﻭﺍﻨﻴﻨﻪ ﺘ ّﻡ ﺁﻟﻴﹰﺎ ﻗﻠﺏ ﻨﻅﺎﻡ ﺍﻟﻤﺭﺠﻌﻴﺔ ﺍﻟﻤﻌﺘﻤﺩﺓ ﻟﺫﻟﻙ ﺍﻟﻨﻅﺎﻡ ﻭﻋﻼﻗﺎﺘﻪ ﻤـﻥ ﺍﻟﻤﺭﺠﻌﻴـﺔ‬

‫ﺍﻹﺴﻼﻤﻴﺔ ﺇﻟﻰ ﺍﻟﻤﺭﺠﻌﻴﺔ ﺍﻟﻼﺘﻴﻨﻴﺔ ﻜﺠﺯﺀ ﻤﺭﻜﺯﻱ ﻓﻲ ﺘﻔﻜﻴـﻙ ﺍﻟﻤﺭﻜـﺏ ﺍﻟﺤﻀـﺎﺭﻱ‬ ‫ﺍﻹﺴﻼﻤﻲ ﻜﻠﻪ ﻭﺩﻤﺞ ﺍﻟﺒﻼﺩ ﻭﺍﻟﻌﺒﺎﺩ ﻓﻲ ﺍﻟﻤﺭﻜﺏ ﺍﻟﺤﻀﺎﺭﻱ ﺍﻟﻼﺘﻴﻨﻲ ﻜﻤﺎ ﻫﻭ ﻤﺸـﺎﻫﺩ‬

‫ﺍﻟﻴﻭﻡ‪.‬‬

‫ﺜﻡ ﺤﺩّﺩ ﺍﻟﺒﺎﺤﺙ ﺘﻘﻨﻴﺎﺕ ﺍﻟﻐﺯﻭ ﺍﻟﻤﺩﻨﻲ ﻓﻲ ﺜﻼﺙ ﻭﺤﺩﺍﺕ ﻜﺒﺭﻯ ﻜل ﻭﺤﺩﺓ ﻤﻨﻬـﺎ‬

‫ﻜﺎﻨﺕ ﺘﻌﻤل ﻜﺠﻬﺎﺯ ﻤﺘ َﻌّﺩﺩ ﺍﻟﻌﻨﺎﺼﺭ ﺍﻵﻟﻴﺔ ‪ ،‬ﻟﻜل ﻋﻨﺼﺭ ﺩﻭﺭﻩ ﻓـﻲ ﻋﻤﻠﻴـﺔ ﺍﻟﻐـﺯﻭ‬ ‫ﻭﺍﻟﺘﻐﻴﻴﺭ ﻭﻫﻲ‪:‬‬

‫ﺍﻟﻭﺤﺩﺓ ﺍﻟﺴﻴﺎﺴﻴﺔ ﻭﻋﻨﺎﺼﺭﻫﺎ ﺍﻟﺘﻘﻨﻴﺔ ﻫﻲ‪:‬‬ ‫‬‫‬‫‪-‬‬

‫ﺨّﺼﻬﺎ ﺍﻻﺘﻔﺎﻗﺎﺕ ﻭﺍﻟﻤﺅﺘﻤﺭﺍﺕ ‪.‬‬ ‫ﺴﻴﺎﺴﺔ ﺍﻟﻔﺘﺢ ﺍﻟﺩﺒﻠﻭﻤﺎﺴﻲ ﺍﻟﺘﻲ ﺘﺸ ﹶ‬

‫ﺴﻴﺎﺴﺔ ﺍﻟﺤﻤﺎﻴﺔ ﺍﻟﻔﺭﺩﻴﺔ )ﺍﻟﻘﻨﺼﻠﻴﺔ(‪.‬‬

‫ﺴﻴﺎﺴﺔ ﺘﺸﺠﻴﻊ ﺍﻟﺤﺭﻭﺏ ﺍﻷﻫﻠﻴﺔ ﻭﺍﻻﺴﺘﻨﺯﺍﻑ ﺍﻟﺩﺍﺨﻠﻲ‪.‬‬

‫ﻗﺭﺍﺀﺓ ﻓﻲ ﻨﻅﺭﻴﺔ ﺍﻻﺴﺘﻌﺩﺍﺩ ﻓﻲ ﺍﻟﻤﻭﺍﺠﻬﺔ ﺍﻟﺤﻀﺎﺭﻴﺔ ﺩ‪ .‬ﻋﺒﺩ ﺍﷲ ﻤﺤﻤﺩ ﺍﻷﻤﻴﻥ ﺍﻟﻨﻌﻴﻡ‬ ‫ﺍﻟﻭﺤﺩﺓ ﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﻭﻋﻨﺎﺼﺭﻫﺎ ﺍﻟﺘﻘﻨﻴﺔ ﻫﻲ ‪:‬‬ ‫‪-‬‬

‫ﺍﻟﺴﻴﺎﺴﺔ ﺍﻻﺴﺘﻴﻁﺎﻨﻴﺔ ‪.‬‬

‫‪-‬‬

‫ﺍﻟﺴﻴﺎﺴﻴﺔ ﺍﻟﺘﺠﺎﺭﻴﺔ‪.‬‬

‫‪-‬‬

‫ﺘﻐﻴﻴﺭ ﺍﻟﻨﻅﺎﻡ ﺍﻟﺘﺸﺭﻴﻌﻲ‪.‬‬

‫ﺍﻟﻭﺤﺩﺓ ﺍﻹﺩﺍﺭﻴﺔ – ﺍﻟﺴﻴﺎﺴﻴﺔ ﻭﻋﻨﺎﺼﺭﻫﺎ ﺍﻟﺘﻘﻨﻴﺔ ﻫﻲ‪.:‬‬ ‫‬‫ﻭﺍﻟﻔﻜﺭﻴﺔ‪.‬‬ ‫‪-‬‬

‫ﺴّﻴﺎﺴـﻴﺔ ﺍﻻﻗﺘﺼـﺎﺩﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴـﺔ‬ ‫ﺘﻐﻴﻴﺭ ﺍﻟﻤﺭﺠﻌﻴﺔ ﺍﻟﺜﻘﺎﻓﻴـﺔ ﻭﺍﻟ َ‬ ‫ﺍﻻﻨﺩﻤﺎﺝ ﻓﻲ ﺍﻟﺤﻀﺎﺭﺓ ﺍﻟﻼﺘﻴﻨﻴﺔ‪.‬‬

‫ﻥ ﻫﺫﻩ ﺍﻟﻭﺤﺩﺓ ﺨﺎﺭﺝ ﻨﻁﺎﻕ ﺍﻟﻤﺭﺤﻠﺔ ﺍﻟﻤﺩﺭﻭﺴـﺔ ﻓـﻲ‬ ‫ﻭﻗﺩ ﺃﺸﺎﺭ ﺍﻟﺒﺎﺤﺙ ﺇﻟﻰ ﺃ ّ‬

‫ﻥ ﺍﻟﻌﻤل ﻓﻲ ﻫﺫﻩ ﺍﻟﻤﺭﺤﻠﺔ ﻗﺩ ﺒﺩﺃ ﺒﻌﺩ ﻋﻘﺩ ﺍﻟﺤﻤﺎﻴﺔ ﺴﻨﻪ ‪1912‬ﻡ‪.‬‬ ‫ﺒﺤﺜﻪ ﻷ ّ‬

‫ﻭﻗﺩ ﺴﻠﹼﻁ ﺍﻟﺒﺎﺤﺙ ﺍﻟﻀﻭﺀ ﻋﻠﻰ ﺍﻟﺩﻭﺭ ﺍﻟﺫﻱ ﻟﻌﺒﻪ ﺍﻟﻴﻬﻭﺩ ﻓﻲ ﻨﻘل ﺍﻟﻐﺯﻭ ﺍﻟﺘﺠﺎﺭﻱ‬

‫ﺍﻷﻭﺭﺒﻲ ﺍﻻﺴﺘﻌﻤﺎﺭﻱ ﺍﻟﺠﺩﻴﺩ ﺇﻟﻲ ﻜل ﻨﻘﻁﺔ ﻓﻲ ﺍﻟﻤﻐﺭﺏ ؛ ﻭﻓﻲ ﺍﻟﺒﻠﺩﺍﻥ ﺍﻟﻤﻨﺘﺸﺭﻴﻥ ﺒﻬﺎ‬

‫ﺤﻴﺙ ﺍﺴﺘﻌﺎﻨﺕ ﺒﻬﻡ ﺍﻟﺩﻭل ﻭﺍﻟﺸﺭﻜﺎﺕ ﺍﻷﻭﺭﺒﻴﺔ ﻟﻠﻌﺏ ﺩﻭﺭ ﺍﻟﻭﺴﺎﻁﺔ ‪ .‬ﻴﻀﺎﻑ ﺇﻟﻰ ﺫﻟﻙ‬

‫ﻥ ﺍﻟﺘﻨﻅﻴﻡ ﺍﻟﻴﻬﻭﺩﻱ ﺍﻟﻌﺎﻟﻤﻲ ﻗﺩ ﺃﻀﺎﻑ ﺇﻟﻰ ﻭﻀﻌﻴﺘﻬﻡ ﺍﻟﻤﻨﺘﺸﺭﺓ ﻓﻲ ﺍﻟﻌـﺎﻟﻡ ﻋﻨﺼـﺭﹰﺍ‬ ‫ﺃّ‬

‫ﺠﺩﻴﺩﹰﺍ ﻭﻗﻭﻴﹰﺎ ﻟﻠﻭﻋﻲ ﺒﺄﻫﻤﻴﺔ ﺍﻟﻘﻭﺓ ﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﺍﻟﺭﺃﺴﻤﺎﻟﻴﺔ ﺍﻟﻌﺎﻟﻤﻴﺔ ﺍﻟﺠﺩﻴـﺩﺓ ﻭﺍﻟﺘﻁـﻭﺭ‬ ‫ﺒﺎﻟﻴﻬﻭﺩ – ﻜﺘﻨﻅﻴﻡ – ﻋﺒﺭ ﻫﺫﻩ ﺍﻟﻘﻭﺓ ﻭﻤﻥ ﺨﻼﻟﻬﺎ ﺒﺎﺴﺘﻐﻼل ﺇﻁﺎﺭﻫﺎ ﺍﻟﻤﺫﻫﺒﻲ )ﺍﻟﻠﺒﺭﺍﻟﻴﺔ‬

‫– ﺍﻻﺴﺘﻌﻤﺎﺭﻴﺔ( ﺍﻟﻤﻭﺍﻓﻕ ﻟﻠﻤﻨﻬﺞ ﺍﻟﻴﻬﻭﺩﻱ ﻭﺍﻟﻌﻘﻠﻴﺔ ﺍﻟﻴﻬﻭﺩﻴﺔ ﻓﻲ ﺍﻻﺴﺘﻐﻼل ﻭﺍﻟﻬﻴﻤﻨـﺔ‬ ‫ﻭﺍﻟﻘﺒﺽ ﻋﻠﻲ ﺍﻟﻤﻘﻭﻤﺎﺕ ﺍﻻﺴﺘﺭﺍﺘﻴﺠﻴﺔ ﻟﻠﺭﺃﺴﻤﺎﻟﻴﺔ ﺒﻜل ﻋﻨﺎﺼﺭﻫﺎ ‪ .‬ﻭﻓﻲ ﻫﺫﺍ ﺍﻹﻁـﺎﺭ‬

‫ﻜﺎﻥ ﺍﻟﺘﻨﻅﻴﻡ ﺍﻟﻌﺎﻟﻤﻲ ﺍﻟﻴﻬﻭﺩﻱ ﻴﺘﺠﻪ ﺒﺎﻟﻭﻋﻲ ﺍﻟﻴﻬﻭﺩﻱ ﻭﺍﻟﺤﺭﻜﺔ ﺍﻟﻴﻬﻭﺩﻴﺔ ﻨﺤﻭ ﺍﻟﺘﺤﺎﻟﻑ‬ ‫ﻭﺍﻻﻨﺩﻤﺎﺝ ﺒﺎﻟﺘﻴﺎﺭ ﺍﻟﺭﺃﺴﻤﺎﻟﻲ ﺍﻟﻠﺒﺭﺍﻟﻲ ﺍﻟﻼﺘﻴﻨﻲ ﺍﻟﺠﺩﻴﺩ ﻓﻲ ﺃﻭﺭﻭﺒﺎ ﻭﺍﻟﻌﺎﻟﻡ ﺍﻷﻤﺭﻴﻜﻲ ﺒﻤﺎ‬

‫ﺴﻴﻌﻁﻴﻪ ﻫﺫﺍ ﺍﻟﺘﺤﺎﻟﻑ ﻤﻥ ﺍﺴﺘﺭﺍﺘﻴﺠﻴﺔ ﺘﺤ ﹶﻘّﻕ ﻟﻬﻡ ﺍﻟﻘﻭﺓ ﻭﺍﻟﻨﻔـﻭﺫ ﻤﻤـﺎ ﺠﻌـل ﺍﻟـﺩﻭل‬

‫ﺍﻷﻭﺭﺒﻴﺔ ﺘﻌﺘﺒﺭ ﺍﻟﻴﻬﻭﺩ ﻓﻲ ﺍﻟﻤﻐﺭﺏ – ﻜﻤﺎ ﻓﻲ ﻏﻴﺭﻩ – ﻤﺤﻤﻴﻥ ﻟﺩﻴﻬﺎ‪.‬‬ ‫ﺍﻟﻤﻔﺎﻫﻴﻡ ﺍﻟﻤﺭﺠﻌﻴﺔ ﻟﻼﺴﺘﻌﺩﺍﺩ ‪-:‬‬

‫ﻓﻲ ﻫﺫﺍ ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻨﻲ ﺩﺭﺱ ﺍﻟﺒﺎﺤﺙ ﻤﻔﺎﻫﻴﻡ ﺍﻟﻌﻠﻡ ﻭﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻻﺴﺘﻌﺩﺍﺩ ‪.‬‬

‫ﻤﻔﻬﻭﻡ ﺍﻟﻌﻠﻡ ‪:‬‬

‫ﺘﻔﻜﺭ ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪1422 / 2001 ، (2‬ﻫـ‬

‫ﺘﻘﺎﺭﻴﺭ ﻭﻤﺭﺍﺠﻌﺎﺕ‬

‫ﻓﻲ ﻫﺫﺍ ﺍﻟﻔﺼل ﺍﻟﺜﺎﻟﺙ ﺘﺤﺩﺙ ﺍﻟﺒﺎﺤﺙ ﻋﻥ ﻤﻔﻬﻭﻡ ﺍﻟﻌﻠـﻡ ﻤـﻥ ﺨـﻼل ﺩﻻﻟـﺔ‬

‫ﻥ ﺃﺤﺩﹰﺍ ﻻ ﻴﺴﺘﻁﻴﻊ ﺃﻥ ﻴﻨﻜﺭ ﻋﻼﻗﺔ ﺍﻟﺘﻔﺎﻋل ﺒـﻴﻥ ﺍﻟﻌﻠـﻡ‬ ‫ﺍﻟﺘﻌﺭﻴﻑ ﺍﻟﻨﻅﺭﻱ ﻓﺄﻭﻀﺢ ﺒﺄ ّ‬

‫ﻭﺍﻟﻤﺸﻜﻼﺕ ؛ ﺒﻴﻥ ﺍﻟﻌﻠﻡ ﻭﺍﻟﺤﺎﺠﻴﺎﺕ ﻭﻤﻥ ﺜ ّﻡ ﺒﻴﻥ ﺍﻟﻌﻠﻡ ﻭﺍﻻﺴﺘﻌﺩﺍﺩ ‪ ،‬ﺃﻭ ﺒـﻴﻥ ﺍﻟﻌﻠـﻡ‬

‫ﻥ ﺘﺤﺩﻴﺩ ﻤﻔﻬﻭﻡ ﺍﻟﻌﻠﻡ ﻜﻤﺎ ﻜﺎﻥ ﻋﻠﻤﺎﺀ ﺍﻟﻤﻐﺭﺏ ﻓﻲ ﺍﻟﻔﺘﺭﺓ ﺍﻟﻤﺩﺭﻭﺴـﺔ‬ ‫ﻭﺍﻟﻘﻭﺓ ‪ ،‬ﻟﺫﻟﻙ ﻓﺈ ّ‬

‫ﺨّﺼﻭﻨﻪ ﻓﻲ ﺇﻨﺘﺎﺠﻬﻡ ﺍﻟﻌﻠﻤﻲ ﺃﻭ ﻴﺘﺤﺩﺜﻭﻥ ﻋﻨﻪ ﻭﻴﻠﻘﻨﻭﻨـﻪ‬ ‫)ﻕ ‪ (14/13‬ﻴﺘﺼﻭﺭﻭﻨﻪ ﻭﻴﺸ ﹶ‬

‫ﺃﻭ ﻴﻨﻅﺭﻭﻥ ﺇﻟﻴﻪ ﻓﻲ ﻋﻼﻗﺎﺘﻪ ﺒﺎﻟﻤﺠﺘﻤﻊ ﻭﺩﻭﺭﻩ ﻓﻲ ﺍﻟﺤﻴﺎﺓ ﻴﺴﺎﻋﺩﻨﺎ ﻋﻠﻲ ﺘﺤﺩﻴﺩ ﻁﺒﻴﻌـﺔ‬ ‫ﺍﻟﺘﻔﺎﻋل ﻭﺩﺭﺠﺔ ﻫﺫﺍ ﺍﻟﺘﻔﺎﻋل ﺒﻴﻥ ﺍﻟﻌﻠﻡ ﻭﺍﻷﻭﻀﺎﻉ ﺍﻟﺘﻲ ﻜﺎﻥ ﻋﻠﻴﻬﺎ ﺍﻟﻤﻐـﺭﺏ ﺨـﻼل‬

‫ﻅﺭﻭﻑ ﺍﻟﻐﺯﻭ ﺍﻷﻭﺭﻭﺒﻲ ﻓﻲ ﺍﻟﻘﺭﻥ ﺍﻟﺘﺎﺴﻊ ﻋﺸﺭ ‪ .‬ﻜﻤﺎ ﻴﺴﺎﻋﺩﻨﺎ ﻋﻠﻰ ﻓﻬﻡ ﺍﻟﻌﻘﻠﻴـﺎﺕ‬ ‫ﻭﻁﺭﻕ ﺍﻟﺘﻔﻜﻴﺭ ﻓﻲ ﻫﺫﻩ ﺍﻟﻔﺘﺭﺓ ‪ .‬ﻭﺇﻟﻰ ﺃﻱ ﺩﺭﺠﺔ ﻜﺎﻥ ﻫﻨﺎﻙ ﺘﻌﺎﻤل ﺒﺎﻟﻌﻠﻡ ﻓﻲ ﺍﻟﻤﺠﺎﻻﺕ‬

‫ﺴّﻴﺎﺴﻴﺔ ﻭﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﺒﺎﻟﺘﺎﻟﻲ ﻴﺴﺎﻋﺩﻨﺎ ﻋﻠﻰ ﺘﺤﺩﻴﺩ ﺇﺸـﻜﺎﻟﻴﺔ ﺍﻟﺠﻤـﻭﺩ‬ ‫ﺍﻟ َ‬ ‫ﻭﺍﻟﺘﻁﻭﺭ ﻭﻓﻬﻡ ﺇﺸﻜﺎﻟﻴﺔ ﺍﻻﺴﺘﻌﺩﺍﺩ ﻓﻲ ﻫﺫﻩ ﺍﻟﻅﺭﻭﻑ ‪.‬‬

‫ﻥ ﺍﻟﻤﺸﻜﻠﺔ ﺍﻟﺘﻲ ﺘﻭﺍﺠﻬﻨﺎ ﻓﻲ ﻫﺫﻩ ﺍﻟﻔﺘﺭﺓ ﻫﻲ ﻤﺸـﻜﻠﺔ ﺍﻟﻤﻔﻬـﻭﻡ‬ ‫ﻴﺭﻯ ﺍﻟﺒﺎﺤﺙ ﺃ ّ‬

‫ﻥ ﻏﻴﺎﺏ ﺍﻻﻫﺘﻤﺎﻡ ﺒﺎﻟﻤﻔﻬﻭﻡ ﻴﻌﻨﻲ ﺍﻻﺤﺘﻔﺎﻅ ﺒﺎﻟﻤﻔﺎﻫﻴﻡ ﺍﻟﻨﻘﻠﻴـﺔ ﺍﻟﻘﺩﻴﻤـﺔ‬ ‫ﻭﻤﻥ ﺍﻟﻁﺒﻴﻌﻲ ﺃ ّ‬

‫ﻥ ﻤﺭﺍﺠﻌﺔ ﺍﻟﻤﻔﻬﻭﻡ ﻴﻌﻨﻲ ﻤﺭﺍﺠﻌﺔ‬ ‫ﻭﻴﻌﻨﻲ ﺒﺎﻟﺘﺎﻟﻲ ﻋﺩﻡ ﻤﺭﺍﺠﻌﺔ ﺍﻟﺩﻭﺭ ﺍﻟﻭﻅﻴﻔﻲ ﻟﻠﻌﻠﻡ ﻷ ّ‬

‫ﺍﻟﺩﻭﺭ ﺍﻟﻭﻅﻴﻔﻲ ﻟﻪ ﻭﻫﺫﺍ ﻟﻡ ﻴﻘﻊ ﻭﻟﻡ ﻨﻌﺜﺭ ﻋﻠﻴﻪ ؛ ﻓﻬل ﻴﺩل ﻏﻴﺎﺏ ﺍﻟﻤﻔﻬﻭﻡ ﻋﻠﻲ ﻏﻴﺎﺏ‬

‫ﻥ ﺃﺯﻤﺔ ﺍﻟﻤﻔﻬﻭﻡ ﺘﺩل ﻋﻠﻰ ﺃﺯﻤﺔ ﺍﻟﻔﻬﻡ‪ .‬ﻓﺎﻟﻤﺼﺎﺩﺭ ﺍﻟﺘﻲ ﺘﺭﺠﻊ ﺇﻟـﻲ ﻫـﺫﻩ‬ ‫ﺍﻟﻔﻬﻡ ؟ ‪ ،‬ﺇ ّ‬

‫ﻼ ﻓﻴﻪ ﻗﻭﺓ ﻤﻥ ﺤﻴﺙ ﺘﺤﺩﻴـﺩ ﻨﺘﺎﺌﺠـﻪ‬ ‫ﺍﻟﻔﺘﺭﺓ ﺴﺠّﻠﺕ ﻤﻅﺎﻫﺭ ﺍﻷﺯﻤﺔ ﻭﻋﻨﺎﺼﺭﻫﺎ ﺘﺴﺠﻴ ﹰ‬

‫ﻭﻤﻅﺎﻫﺭﻩ ﻭﻟﻜﻥ ﻓﻴﻪ ﻀﻌﻑ ﺸﺩﻴﺩ ﻤﻥ ﺠﻬﺔ ﺘﺤﺩﻴﺩ ﺃﺴﺒﺎﺒﻪ ‪ .‬ﺤﻴﺙ ﻻ ﺘﻭﺠﺩ ﺘﻌﺭﻴﻔـﺎﺕ‬

‫ﻻ ﺒﺸﻜل ﻨﺎﺩﺭ ﺠﺩﹰﺍ ﻭﺇﺫﺍ ﻭﺠﺩﺕ ﻓﻬﻲ ﻤﺒﻌﺜـﺭﺓ‬ ‫ﻟﻠﻌﻠﻡ ﻋﻨﺩ ﻋﻠﻤﺎﺀ ﺍﻟﻤﻐﺭﺏ ﻗﺒل ﺍﻟﺤﻤﺎﻴﺔ ﺇ ﹼ‬

‫ﺒﺤﻴﺙ ﻻ ﺘﺭﺩ ﻓﻲ ﺍﻟﻤﻜﺎﻥ ﺍﻟﻤﺘﻭﻗﻊ ﻟﻬﺎ ﺒل ﺘﺭﺩ ﻓﻲ ﺸﻜل ﺍﺴﺘﻁﺭﺍﺩ ﻜﻤﺎ ﺃﻨﻬـﺎ ﺘﻌﺭﻴﻔـﺎﺕ‬

‫ﻤﻭﺭﻭﺜﺔ ﻋﻥ ﺍﻟﻌﺼﻭﺭ ﺍﻟﻤﺎﻀﻴﺔ ﻓﻬﻲ ﺘﻌﺭﻴﻔﺎﺕ ﻨﻘﻠﻴﺔ ﻭ ﻤﺘﻭﺍﺘﺭﺓ ﻓﻠﻴﺴـﺕ ﻤﺒﺘﻜـﺭﺓ ﺃﻭ‬

‫ﻤﺴﺘﺨﻠﺼﻪ ﻤﻥ ﺩﺭﺍﺴﺎﺕ ﻭﺍﻗﻌﻴﺔ ﺃﻭ ﻨﺎﺘﺠﺔ ﻋﻥ ﺍﺠﺘﻬﺎﺩ ﻭﺒﺤﺙ‪ .‬ﻜﺫﻟﻙ ﺍﻷﻤـﺭ ﺒﺎﻟﻨﺴـﺒﺔ‬

‫ﻟﺼﻴﻐﺘﻬﺎ ﺍﻟﺘﻲ ﻋﻠﻴﻬﺎ ﻁﺎﺒﻊ ﺍﻟﺘﺭﺍﺩﻑ ﻏﺎﻟﺒﹰﺎ ‪.‬‬

‫ﻥ ﺍﻻﻫﺘﻤﺎﻡ ﺒﻤﻔﻬﻭﻡ ﺍﻟﻌﻠﻡ ﻤﻌﻨﺎﻩ ﺍﻻﻫﺘﻤﺎﻡ ﺒﺎﻟﻤﻌﻴﺎﺭ ﺍﻟﻭﻅﻴﻔﻲ ﺍﻟـﺫﻱ ﻴﺴـﻤﺢ ﺃﻥ‬ ‫ﺇّ‬

‫ﺘﻭﺯﻥ ﺒﻪ ﺍﻟﻌﻠﻤﻴﺔ‪ .‬ﻭﺒﺤﺙ ﻤﻔﻬﻭﻡ ﺍﻟﻌﻠﻡ ﻤﻌﻨﺎﻩ ﺍﺴﺘﺤﻀﺎﺭ ﻋﻼﻗﺔ ﺍﻟﻌﻠﻡ ﺒﺸـﺅﻭﻥ ﺍﻟﺤﻴـﺎﺓ‬

‫ﻗﺭﺍﺀﺓ ﻓﻲ ﻨﻅﺭﻴﺔ ﺍﻻﺴﺘﻌﺩﺍﺩ ﻓﻲ ﺍﻟﻤﻭﺍﺠﻬﺔ ﺍﻟﺤﻀﺎﺭﻴﺔ ﺩ‪ .‬ﻋﺒﺩ ﺍﷲ ﻤﺤﻤﺩ ﺍﻷﻤﻴﻥ ﺍﻟﻨﻌﻴﻡ‬ ‫ﻜﻠﻬﺎ ﻤﻤﺎ ﻴﺴﺎﻋﺩ ﺒﺎﻟﻨﺘﻴﺠﺔ ﻋﻠﻲ ﺘﺼﻨﻴﻑ ﺍﻟﻌﻠﻭﻡ ﺤﺴﺏ ﻗﻴﻤﺘﻬﺎ ﻭﻭﻅﻴﻔﺘﻬﺎ ﻭﻓﻌﺎﻟﻴﺘﻬﺎ ﻭﻫﺫﻩ‬

‫ﺩﺭﺠﺔ ﻤﻌﺭﻓﻴﺔ ﺘﺅﺩﻱ ﺇﻟﻲ ﺘﻔﺎﻋل ﺍﻟﻌﻠﻡ ﻤﻊ ﺍﻟﻭﺍﻗﻊ ﻭﺘﺅﺩﻱ ﺒﺎﻟﺘﺎﻟﻲ ﺇﻟﻰ ﺍﻟﺴﱠﻴﺭ ﻨﺤﻭ ﺍﻷﻤﺎﻡ‬

‫ﺃﻱ ﻨﺤﻭ ﺍﻟﺘﻁﻭﺭ ﻭﻫﺫﺍ ﻟﻡ ﻴﻘﻊ؛ ﻓﻠﻡ ﻴﻘﻊ ﺍﻻﻫﺘﻤﺎﻡ ﺒﻤﻔﻬﻭﻡ ﺍﻟﻌﻠﻡ ﻭﺒﺎﻟﺘﺎﻟﻲ ﻟﻡ ﻨﺠﺩ ﺍﻟﺒﺤﺙ –‬

‫ﻥ ﻤﻀﺎﻤﻴﻥ ﻤﻔﻬﻭﻡ ﺍﻟﻌﻠـﻡ ﺃﻱ‬ ‫ﻓﻲ ﻤﻔﻬﻭﻡ ﺍﻟﻌﻠﻡ – ﺃﻱ ﻟﻡ ﻨﺠﺩ ﺍﻟﺘﻔﻜﻴﺭ ﻓﻲ ﺍﻟﻌﻠﻡ ﺒﺎﻟﻌﻠﻡ ‪ .‬ﺇ ّ‬ ‫ﺍﻟﺘﺤﺩﻴﺩ ﺍﻟﻤﻌﻴﺎﺭﻱ ﺍﻟﻭﻅﻴﻔﻲ ﻟﻠﻌﻠﻡ ﻋﻨﺩ ﺍﻟﻤﻔﻜﺭﻴﻥ ﻭﺍﻟﻌﻠﻤﺎﺀ ﻓﻲ ﺍﻟﺘﺎﺭﻴﺦ ﺍﻟﻤﻌﺎﺼﺭ ﻴﻤﻜـﻥ‬

‫ﺤﺼﺭﻫﺎ ﻓﻲ ﺜﻼﺙ ﻭﻅﺎﺌﻑ ﻫﻲ‪:‬‬ ‫‬‫‬‫‪-‬‬

‫ﻗﺩﺭﺓ ﺍﻟﻌﻠﻡ ﻋﻠﻰ ﺘﺤﺩﻴﺩ ﺍﻟﺤﻘﻴﻘﺔ‪.‬‬

‫ﻭﻗﺩﺭﺓ ﺍﻟﻌﻠﻡ ﻋﻠﻰ ﺤل ﺍﻟﻤﺸﻜﻼﺕ‪.‬‬

‫ﻭﻓﻌﺎﻟﻴﺔ ﺍﻟﻌﻠﻡ ﻓﻲ ﺘﺤﻘﻴﻕ ﺍﻟﺠﺩﻴﺩ ﻭﺘﻐﻴﻴﺭ ﺍﻷﻭﻀﺎﻉ ﻭﺍﻻﻨﺘﻘﺎل ﺒﻬﺎ ﻨﺤـﻭ‬

‫ﺍﻷﻓﻀل ﻭﺍﻷﻗﻭﻯ ﺤﺴﺏ ﻗﻭل ﺍﺒﻥ ﺍﻷﻋﺭﺝ‪.‬‬

‫ﻥ ﺘﻌﺭﻴﻑ ﺍﻟﻌﻠﻡ ﻴﻠﺨﺹ ﺍﻟﻤﻀﺎﻤﻴﻥ ﺍﻟﻤﻌﺭﻓﻴﺔ ﺍﻟﺘﻲ ﻴﺘﺄﺴﱠﺱ ﻋﻠﻴﻬﺎ ﺍﻟﺒﻌُﺩ ﺍﻟﻔﻜـﺭﻱ‬ ‫ﺇّ‬

‫ﻭﺍﻟﺤﻀﺎﺭﻱ ﻭﺍﻟﺘﺎﺭﻴﺨﻲ ﻟﻸﻤﺔ ‪ ،‬ﻓﻬﻭ ﻴﻤ ﹶﺜّل ﺨﻼﺼﺔ ﻟﻨﻅﺎﻡ ﺍﻟﺤﺭﻜـﺔ ﺃﻭ ﺍﻟﺠﻤـﻭﺩ ﻓـﻲ‬

‫ﺍﻟﻤﺠﺘﻤﻊ ﻭﻴﺩل ﺒﺎﻟﺘﺎﻟﻲ ﻋﻠﻰ ﺩﺭﺠﺎﺕ ﺘﻔﺎﻋل ﺍﻟﻤﺠﺘﻤﻊ ﻤﻊ ﺍﻟﻤﻌﻁﻴﺎﺕ ﺍﻟﺫﺍﺘﻴﺔ ﻭﺍﻟﻁﺒﻴﻌﻴـﺔ‬

‫ﻭﺍﻹﻨﺴﺎﻨﻴﺔ ﻓﻲ ﺍﻟﻤﺎﻀﻲ ﻭﺍﻟﺤﺎﻀﺭ ﻭﺍﻟﻤﺴﺘﻘﺒل‪ .‬ﻜﻤﺎ ﻴﺩل ﻋﻠﻰ ﺍﻤﺘﺩﺍﺩ ﺍﻟﻌﻠﻡ ﺸـﻤﻭﻟﻴﹰﺎ ﺃﻭ‬

‫ﺨّﺹ‬ ‫ﺠﺯﺌﻴﹰﺎ ﺍﻤﺘﺩﺍﺩﹰﺍ ﻋﺎﻟﻤﻴﹰﺎ ﺃﻭ ﻤﺤﻠﻴﹰﺎ ﻓﺘﻌﺭﻴﻑ ﺍﻟﻌﻠﻡ ﻭﺘﻁﻭﺭ ﻫﺫﺍ ﺍﻟﻌﻠﻡ ﺃﻭ ﺠﻤـﻭﺩﻩ ﻴﺸـ ﹶ‬ ‫ﻤﻀﻤﻭﻥ ﺍﻟﺤﺭﻜﺔ ﺍﻟﺘﺎﺭﻴﺨﻴﺔ ﻓﻲ ﺃﺒﻌﺎﺩﻫﺎ ﺍﻟﻔﻜﺭﻴﺔ ﻭﺍﻟﺤﻀﺎﺭﻴﺔ ﻋﻤﻭﻤﹰﺎ ‪.‬‬

‫ﻟﻘﺩ ﺤﺎﻭل ﻋﻠﻤﺎﺀ ﺍﻟﻤﻐﺭﺏ ﺘﺄﺼﻴل ﻤﻔﻬﻭﻡ ﺍﻟﻌﻠﻡ ﺤﻴﺙ ﺴـﺎﻕ ﻋﻠـﻰ ﺍﻟﺴـﻤﻼﻟﻰ‬

‫ﻋﺭﻀﹰﺎ ﻭﺘﻌﺭﻴﻔﹰﺎ ﻟﻠﻤﻔﻬﻭﻡ ﺒﻤﻨﺎﺴﺒﺔ ﺤﺩﻴﺜﻪ ﻋﻥ ﺃﻫﻤﻴﺔ ﺍﻟﻌﻠﻭﻡ ﺍﻟﻁﺒﻴﻌﻴﺔ ﻭﺩﻭﺭﻫﺎ ﻓﻲ ﺘﺤﻘﻴﻕ‬

‫ﺍﻟﻘﻭﺓ ﻭﺇﺒﻌﺎﺩ ﺍﻷﺠﻨﺒﻲ ‪ ،‬ﻴﻘﻭل ﻫﺫﺍ ﺍﻟﺘﻌﺭﻴﻑ " ﺍﻟﻌﻠﻡ ﻫﻭ ﺩﻓﻊ ﺍﻟﻤﻀﺭﺓ ﻭﺠﻠﺏ ﺍﻟﻤﺼﻠﺤﺔ"‪،‬‬ ‫ﻓﺎﻟﻌﻠﻡ ﺇﺫﻥ ﻫﻭ ﺍﻟﻤﻌﺭﻓﺔ ﺃﻭ ﻋﻠﻰ ﺍﻷﺭﺠﺢ ﻫﻭ ﺍﻵﻟﻴﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻟﺘﻜﻨﻭﻟﻭﺠﻴﺔ ﺍﻟﺘﻲ ﺘﻤ ﹶﻜّﻥ‬

‫ﻤﻥ ﺩﻓﻊ ﺍﻟﻤﻀﺭﺓ ﺃﻱ ﺍﻟﺘﻬﺩﻴﺩ ‪ ،‬ﻭﺘﻤ ﹶﻜّﻥ ﻤﻥ ﺠﻠﺏ ﺍﻟﻤﺼﻠﺤﺔ ﺃﻱ ﺍﻟﻘﻭﺓ‪ .‬ﻭﻋﻠﻰ ﻫﺫﺍ ﻓﻼﺒﺩ‬

‫ﻤﻥ ﺘﺤﺼﻴل ﻫﺫﻩ ﺍﻟﻌﻠﻭﻡ ﻭﺘﻭﻅﻴﻔﻬﺎ ﻓﻲ ﺍﻟﻤﺠﺎل ﺍﻟﻌﺴﻜﺭﻱ ﻟﺘﺤﻘﻴﻕ ﺍﻟﻘﻭﺓ ﺍﻟﻌﺴﻜﺭﻴﺔ ﺍﻟﺘﻲ‬ ‫ﻀّﺢ ﻁﺒﻴﻌﺔ ﻫﺫﺍ ﺍﻟﻌﻠﻡ ﺍﻟﺫﻱ ﻴﻤﻜﻥ ﺒـﻪ‬ ‫ﻴﻤﻜﻥ ﺒﻬﺎ ﺩﻓﻊ ﻤﻀﺭﺓ ﺍﻟﺘﻬﺩﻴﺩ ﺍﻟﻨﺼﺭﺍﻨﻲ ‪ .‬ﺜﻡ ﻴﻭ َ‬ ‫ﻥ ﻫﺫﺍ ﺍﻟﻌﻠﻡ ﻫﻭ ﻋﻠﻡ ﺍﻟﺤﻜﻤﺔ ﺍﻟﺫﻱ ﺃﺒﺩﻉ ﺍﷲ‬ ‫ﺩﻓﻊ ﺍﻟﻤﻀﺭﺓ ﻓﻴﻘﻭل " ﻫﻭ ﺍﻟﻌﻠﻡ ﺍﻟﻁﺒﻴﻌﻲ ﻷ ّ‬

‫ﻓﻴﻪ ﻤﺨﺘﺭﻋﺎﺕ ﺼﻨﻌﺘﻪ ﻟﻴﺩل ﺒﺫﻟﻙ ﻋﻠﻰ ﻤﻌﺭﻓﺘﻪ … ﻓـﺎﻟﻌﻠﻡ ﺍﻟﻁﺒﻴﻌـﻲ – ﺇﺫﻥ ‪ -‬ﻫـﻭ‬

‫ﺘﻔﻜﺭ ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪1422 / 2001 ، (2‬ﻫـ‬

‫ﺘﻘﺎﺭﻴﺭ ﻭﻤﺭﺍﺠﻌﺎﺕ‬

‫ﺍﻟﺤﻜﻤﺔ ﻭﺍﻟﺤﻜﻤﺔ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﻫﻲ ﺍﻟﻌﻴﻭﻥ ﺍﻟﻁﺒﻴﻌﻴﺔ … ﻫﻲ ﺍﻟﻤﺨﺘﺭﻋﺎﺕ ﺍﻟﺼـﻨﺎﻋﻴﺔ "‪.‬‬ ‫ﻼ ﺇﻟﻰ ﺼﻴﻐﺔ ﺩﻗﻴﻘﺔ ﻭﻫﺎﻤﺔ ﻓﻲ ﻤﻔﻬـﻭﻡ ﺍﻟﻌﻠـﻡ ‪،‬‬ ‫ﻭﻫﻜﺫﺍ ﻴﻜﻭﻥ ﺍﻟﺴﻤﻼﻟﻲ ﻗﺩ ﺍﻫﺘﺩﻯ ﻓﻌ ﹰ‬

‫ﺼﻴﻐﺔ ﺍﺠﺘﻬﺩ ﻓﻴﻬﺎ ﻭﺍﺴﺘﺨﺭﺠﻬﺎ ﻤﻥ ﺍﻷﺼﻭل ﺍﻟﻤﻌﺭﻓﻴﺔ ﻟﻠﺸﺭﻴﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ‪ .‬ﻭﻗﺩ ﺃﻭﻀﺢ‬ ‫ﻤﻀﻤﻭﻥ ﻫﺫﻩ ﺍﻟﺼﻴﻐﺔ ﻋﻨﺩﻤﺎ ﺒﻴﱠﻥ ﺍﺭﺘﺒﺎﻁ ﺍﻟﻤﺼﻠﺤﺔ ﻭﺍﻟﻤﻀﺭﺓ ﺍﺭﺘﺒﺎﻁﹰﺎ ﺘﻨﺎﺯﻟﻴﹰﺎ ﺒـﺎﻟﻌﻠﻭﻡ‬

‫ﺍﻟﻁﺒﻴﻌﻴﺔ ﺍﻟﺘﻲ ﻫﻲ ﻤﻀﻤﻭﻥ ﺍﻟﺤﻜﻤﺔ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ‪ ،‬ﻟﻴﺨﻠﺹ ﻤﻥ ﺫﻟﻙ ﺇﻟﻰ ﺃﻨﻬﺎ ﺃﺴﺎﺱ ﺩﻓﻊ‬ ‫ﺍﻟﻤﻀﺭﺓ )ﺩﻓﻊ ﺍﻟﻐﺯﻭ( ﻭﺃﺴﺎﺱ ﺠﻠﺏ ﺍﻟﻤﺼﻠﺤﺔ ) ﺘﺤﺴﻴﻥ ﺍﻟﺤﻴـﺎﺓ ﻭﺘﺠﺩﻴـﺩﻫﺎ( ﻭﺤـﺩّﺩ‬ ‫ﺒﺎﻟﻀﺒﻁ ﻫﺫﻩ ﺍﻟﻌﻠﻭﻡ ﺍﻟﻁﺒﻴﻌﻴﺔ ﺍﻟﻤﻘﺼﻭﺩﺓ ﻓﻲ ﺍﻟﺤﻜﻤﺔ ﻤﻤﺎ ﻴﺅ ﹶﻜّﺩ ﺃﻥ ﺍﻟﺴﻤﻼﻟﻲ ﺍﻫﺘﺩﻱ ﺇﻟﻰ‬

‫ﺍﻟﻔﻬﻡ ﻭﺍﻟﻤﻔﻬﻭﻡ‪.‬‬

‫ل ﻋﻠﻴﻪ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻴﺭﺩ ﺩﺍﺌﻤـﹰﺎ ﻭﺒـﺩﻭﻥ‬ ‫ﻭﺍﻟﻌﻠﻡ "ﻫﻭ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﱡﻨﺔ " ﺃﻭ ﻤﺎﺩ ّ‬

‫ﺍﺴﺘﺜﻨﺎﺀ ﺘﻘﺭﻴﺒﹰﺎ ﻋﻨﺩ ﺠﻤﻴﻊ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﻤﺅﻟﻔﻴﻥ ‪ .‬ﻭﺍﻟﻌﻠﻡ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﻤﻥ ﻭﺠﻪ ﻀـﺭﺒﺎﻥ ‪:‬‬ ‫ﻨﻅﺭﻱ ﻭﻋﻤﻠﻲ ﻭﻤﻥ ﻭﺠﻪ ﺁﺨﺭ ﻋﻘﻠﻲ ﻭﺴﻤﻌﻲ ‪ .‬ﻭﻤﻥ ﻫﺫﻩ ﺍﻟﺼﻴﻐﺔ ﻟﺘﻌﺭﻴﻑ ﺍﻟﻌﻠﻡ ﻓـﻲ‬

‫ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻴﺘﺒﻴﻥ ﺍﻟﻤﻀﻤﻭﻥ ﺍﻟﺸﻤﻭﻟﻲ ﻟﻠﻌﻠﻡ ﻜﻤﻀﻤﻭﻥ ﻨﻅﺭﻱ ﻭﻤﻀـﻤﻭﻥ ﻤـﺎﺩﻱ‬

‫ﻥ ﻫﺫﺍ ﺍﻟﺘﺼﻭﺭ ﻭﻗﻌﺕ ﻓﻴﻪ ﻨﻜﺴـﺔ‬ ‫ﺘﻁﺒﻴﻘﻲ ﻭﻤﻀﻤﻭﻥ ﻨﻘﻠﻲ ﻭﻤﻀﻤﻭﻥ ﻤﻜﺘﺴﺏ ‪ ،‬ﻏﻴﺭ ﺃ ّ‬

‫ﻓﻲ ﺍﻟﺘﻁﺒﻴﻕ ﻋﻨﺩﻤﺎ ﻭﻗﻊ ﺇﻫﻤﺎل ﺍﻟﻌﻠﻭﻡ ﺍﻟﺘﻁﺒﻴﻘﻴﺔ ‪ ،‬ﻭﺘﺭﺠﻊ ﻫﺫﻩ ﺍﻟﻨﻜﺴـﺔ ﺇﻟـﻰ ﺍﺨﺘﻔـﺎﺀ‬

‫ﻨﻅﺭﻴﺔ ﺍﻟﻤﺜل ﺍﻷﻋﻠﻰ ﻟﻠﻌﻠﻤﺎﺀ ﺍﻟﺫﻴﻥ ﻴﻌﺭﻓﻭﻥ ﺍﻟﺤﻘﻴﻘﺔ ﺍﻟﻤﻁﻠﻘﺔ ﻭﻜﺎﻥ ﻁﺒﻴﻌﻴﹰﺎ ﺃﻥ ﻴﺘﻐﻴـ ﱠﺭ‬

‫ﻤﻊ ﻜل ﻫﺫﺍ ﻤﻔﻬﻭﻡ ﺍﻟﻌﻠﻡ‪.‬‬

‫ل ﻋﻠﻴﻪ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻫﻭ ﺍﻟﻌﻠﻡ ﺤﻘﹰﺎ ﺴﻭﺍﺀ ﻜﺎﻨﺕ ﻫﺫﻩ ﺍﻟﺩﻻﻟﺔ ﻤﺎ‬ ‫ﻭﻫﻜﺫﺍ ﻴﻜﻭﻥ ﻤﺎﺩ ّ‬

‫ﻴﺤﻤﻠﻪ ﻤﻀﻤﻭﻥ ﺍﻟﺤﻜﻤﺔ ﺃﻭ ﻤﻀﻤﻭﻥ ﺍﻟﻘﻭﺓ ﺃﻭ ﻤﻀﻤﻭﻥ ﺍﻹﻋﺩﺍﺩ ﺃﻭ ﻤﻀﻤﻭﻥ ﺍﻟﺘﺴـﺨﻴﺭ‬

‫ﺃﻭ ﻏﻴﺭﻫﺎ ﻤﻥ ﺍﻟﻤﻀﺎﻤﻴﻥ ﺍﻟﺘﻲ ﺘﻔﻴﺩ ﻭﺠﻭﺏ ﺍﻟﻌﻤل ﺒﻤﻘﺘﻀﻴﺎﺕ ﺍﻟﻌﻠﻡ ﻭﺘﻘﻨﻴﺎﺘـﻪ ﻟﺘﺤﻘﻴـﻕ‬

‫ﺍﻟﻘﻭﺓ ﻭﺍﻟﺨﺒﺭﺓ ﺍﻟﻨﻤﻭﺫﺠﻴﺔ – ﻭﻤﻀﻤﻭﻥ ﺍﻟﺤﻜﻤﺔ ﻋﻨﺩ ﺍﻻﺴﺘﻌﺩﺍﺩﻴﻴﻥ )ﺍﻹﺼﻼﺤﻴﻴﻥ( ﻗﺒـل‬ ‫ﺍﻟﺤﻤﺎﻴﺔ ﻫﻭ ﻤﻀﻤﻭﻥ ﺍﻟﺘﺴﺨﻴﺭ ﺃﻭ ﻤﻀﻤﻭﻥ ﻋﻠﻭﻡ ﺍﻟﺤﻴﺎﺓ ﻭﺍﻟﺘﻁـﻭﺭ ‪ -‬ﻭﻟﻘـﺩ ﺤـﺎﻭل‬ ‫ﺒﻌﻀﻬﻡ ﺃﻥ ﻴﻜﺘﺸﻑ ﻨﻅﺎﻡ ﺍﻟﻤﻌﺎﺼﺭﺓ ﻭﺍﻟﺘﻁﻭﺭ ﺍﻟﺘﻜﻨﻭﻟﻭﺠﻲ ﻤﻥ ﺨﻼل ﺍﻟﻘـﺭﺁﻥ ﻷﻨﻬـﻡ‬

‫ﺍﻋﺘﺒﺭﻭﻩ ﺍﻹﻁﺎﺭ ﺍﻟﻤﺭﺠﻌﻲ ﻟﻠﻌﻠﻭﻡ ﻭﺍﺴﺘﻐﻼﻟﻬﺎ ﻭﺘﻁﻭﻴﺭﻫﺎ ﻓﺒﻌﺩ ﻤﺎ ﺃﻥ ﻴﺤﻴﻠﻭﺍ ﻋﻠﻰ ﺍﻟﺩﻭﺭ‬ ‫ﺍﻟ َﺭّﺴﺎﻟﻰ ﺍﻟﺫﻱ ﻤﻥ ﺃﺠﻠﻪ ﺘﺄﺴﱠﺱ ﻨﻅﺎﻡ ﺍﻷﻤﺔ ﻴﺭﻭﻭﻥ ﺃﻥ ﻫﺫﺍ ﺍﻟﺩﻭﺭ ﺍﻟ َﺭّﺴﺎﻟﻰ ﻤﺘﻼﺯﻡ ﻤـﻊ‬

‫ﻗﻭﺍﻨﻴﻥ ﺍﻟﻤﻌﺎﺼﺭﺓ ﺍﻨﻁﻼﻗﹰﺎ ﻤﻥ ﻋﻼﻗﺔ ﺍﻟﻤﻭﻗﻑ ﺍﻟﻌﺩﺍﺌﻲ ﻟ ﺨﺭ )ﺍﻟﻜﻔﺭ( ﺒﻬﺫﺍ ﺍﻟﺩﻭﺭ ﻓﻘﻭﻟﻪ‬

‫ﻗﺭﺍﺀﺓ ﻓﻲ ﻨﻅﺭﻴﺔ ﺍﻻﺴﺘﻌﺩﺍﺩ ﻓﻲ ﺍﻟﻤﻭﺍﺠﻬﺔ ﺍﻟﺤﻀﺎﺭﻴﺔ ﺩ‪ .‬ﻋﺒﺩ ﺍﷲ ﻤﺤﻤﺩ ﺍﻷﻤﻴﻥ ﺍﻟﻨﻌﻴﻡ‬ ‫ﻋﺯ ﻭﺠل ‪ :‬ﻜﻨﺘﻡ ﺨﻴﺭ ﺃﻤﺔ ﺃﺨﺭﺠﺕ ﻟﻠﻨﺎﺱ ﺘﺄﻤﺭﻭﻥ ﺒﺎﻟﻤﻌﺭﻭﻑ ﻭﺘﻨﻬﻭﻥ ﻋﻥ ﺍﻟﻤﻨﻜـﺭ‬

‫ﻥ ﻫﺫﻩ ﺃﻤﺘﻜﻡ ﺃﻤﺔ ﻭﺍﺤﺩﺓ ‪‬‬ ‫ﻭﺘﺅﻤﻨﻭﻥ ﺒﺎﷲ ‪ ‬ﺁل ﻋﻤﺭﺍﻥ ﺁﻴﺔ‪ " 110 :‬ﻭﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ ‪ ‬ﺇ ّ‬

‫" ﺍﻟﻤﺅﻤﻨﻭﻥ ﺁﻴﺔ ‪ " 52:‬ﻭﻗﻭﻟﻪ‪  :‬ﻟﺘﻜﻭﻨﻭﺍ ﺸﻬﺩﺍﺀ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ‪" ‬ﺍﻟﺒﻘﺭﺓ ﺁﻴـﺔ ‪"143:‬‬ ‫ﻭﻗﻭﻟﻪ ‪ ‬ﺍﻟﺫﻴﻥ ﺇﻥ ﻤﻜﹼﻨﺎﻫﻡ ﻓﻲ ﺍﻷﺭﺽ ﺃﻗﺎﻤﻭﺍ ﺍﻟﺼﻼﺓ ﻭﺁﺘﻭﺍ ﺍﻟﺯﻜﺎﺓ ﻭﺃﻤﺭﻭﺍ ﺒﺎﻟﻤﻌﺭﻭﻑ‬

‫ﺴّﺱ ﺍﻷﺭﻜﺎﻥ ﺍﻟﻭﻅﻴﻔﻴﺔ ﻟﻬﺫﺍ ﺍﻟﺩﻭﺭ‬ ‫ﻭﻨﻬﻭﺍ ﻋﻥ ﺍﻟﻤﻨﻜﺭ‪" ‬ﺍﻟﺤﺞ ﺁﻴﺔ ‪ ،" 41:‬ﻫﻲ ﺁﻴﺎﺕ ﺘﺅ َ‬

‫ﻭﺘﺤ َﺩّﺩﻫﺎ ﻓﻲ ﺜﻼﺜﺔ ﻫﻲ‪ :‬ﺼﻴﺎﻨﺔ ﻨﻅﺎﻡ ﺍﻟﻭﺤﺩﺓ ﻷﻨﻬّﺎ ﻗﺎﻋﺩﺓ ﺃﺴﺎﺴﻴﺔ ﻓﻲ ﺍﻟﺩﻭﺭ ﺍﻟـﻭﻅﻴﻔﻲ‬ ‫ﻷﺴﻠﻤﺔ ﺍﻟﻌﺎﻟﻡ‪.‬‬

‫ ﺘﺤﻘﻴﻕ ﺍﻟﺨﺒﺭﺓ ﺍﻟﻨﻤﻭﺫﺠﻴﺔ ﻭﺘﺤﺴﻴﻨﻬﺎ ﺒﺎﺴﺘﻤﺭﺍﺭ ﺒﺎﻋﺘﺒﺎﺭﻫﺎ ﺍﻟﻨﻤﻭﺫﺝ ﺍﻟﻤﺭﺴل ﻟﻠﻨـﺎﺱ‬‫ﻥ ﺍﻟﻨﻤﻭﺫﺠﻴﺔ ﻗﻭﺓ ﺃﺴﺎﺴﻴﺔ ﻓﻲ ﺍﻹﻗﻨﺎﻉ ﻭﺍﻟﺠﺫﺏ ﻭﻤﻥ ﺜﻡ ﻓﻬـﻲ ﺸـﺭﻁ ﻓـﻲ‬ ‫ﻜﺎﻓﺔ ﻷ ّ‬ ‫ﺍﻟﺨﺭﻭﺝ ﻭﻤﺼﺩﺍﻗﻴﺔ ﻟﻠﺩﻋﻭﺓ‪.‬‬

‫‪ -‬ﺍﻟﺨﺭﻭﺝ ﻟﻠﻨﺎﺱ ﻭﺨﻁﺎﺏ ﺍﻟﻌﺎﻟﻡ ﺒﺎﻹﺴﻼﻡ ﺨﻁﺎﺒﹰﺎ ﻤﻘﻨﻌﹰﺎ ﺒﺎﻟﻨﻤﻭﺫﺠﻴﺔ ﻭﺍﻟﺤﺠﺔ ﻤﻌﹰﺎ ‪.‬‬

‫ﻥ ﺍﻟﺩﻭﺭ ﺍﻟ َﺭّﺴﺎﻟﻲ ﺍﻟﺫﻱ ﻅﻬﺭﺕ ﺒﻪ ﺍﻷﻤﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻜﻭّﻥ ﻤﻭﻗﻔـﹰﺎ ﻋـﺩﺍﺌﻴﹰﺎ‬ ‫ﻏﻴﺭ ﺃ ّ‬

‫ﻤﻀﺎﺩﹰﺍ ﻟﻸﻤﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻋﻨﺩ ﺸﻌﻭﺏ ﺠﺎﻤﻌﺔ ﺍﻟﻜﻔﺭ ‪ ‬ﻭﻻ ﻴﺯﺍﻟـﻭﻥ ﻴﻘـﺎﺘﻠﻭﻨﻜﻡ ﺤﺘـﻰ‬

‫ﻴﺭﺩﻭﻜﻡ ﻋﻥ ﺩﻴﻨﻜﻡ ﺇﻥ ﺍﺴﺘﻁﺎﻋﻭﺍ ‪ " ‬ﺍﻟﺒﻘﺭﺓ ﺁﻴﺔ ‪ ." 217:‬ﻭﺍﻨﻁﻼﻗﹰﺎ ﻤﻥ ﻫﺫﺍ ﺍﻟﻤﻭﻗـﻑ‬

‫ﺃﻤﺭ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﺒﺎﻟﺤﺫﺭ ﻭﺍﻻﺤﺘﻴﺎﻁ ﺍﻟﺩﺍﺌﻡ ‪ ‬ﺨﺫﻭﺍ ﺤـﺫﺭﻜﻡ ‪ ‬ﺍﻟﻨﺴـﺎﺀ ﺁﻴـﺔ ‪."71:‬‬ ‫ﻭﺍﻟﺤﺫﺭ ﺤﺴﺏ ﺘﻌﺒﻴﺭ ﺍﻻﺴﺘﻌﺩﺍﺩﻴﻴﻥ ﻫﻭ ﺇﻋﺩﺍﺩ ﺍﻟﻘﻭﺓ ﺍﻟﻤﻤﺎﺜﻠﺔ ﻋﻠﻰ ﺍﻷﻗـل ﺃﻭ ﺍﻟﻤﺘﻔﻭﻗـﺔ‬

‫ﻋﻠﻰ ﺍﻷﺤﺴﻥ ‪ .‬ﻭﺃﻭﻀﺢ ﺍﻟﻘﺭﺁﻥ ﻫﺫﺍ ﺍﻟﺤﺫﺭ ﻓﻲ ﻗﻭﻟﻪ ‪ ‬ﻭﺍﻋﺩﻭﺍ ﻟﻬﻡ ﻤﺎ ﺍﺴﺘﻁﻌﺘﻡ ﻤـﻥ‬

‫ﻗﻭﺓ ﻭﻤﻥ ﺭﺒﺎﻁ ﺍﻟﺨﻴل ﺘﺭﻫﺒﻭﻥ ﺒﻪ ﻋﺩﻭ ﺍﷲ ﻭﻋﺩﻭﻜﻡ ﻭﺁﺨﺭﻴﻥ ﻤﻥ ﺩﻭﻨﻬﻡ ﻻ ﺘﻌﻠﻤﻭﻨﻬﻡ‬

‫ﻑ ﺇﻟـﻴﻜﻡ ﻭﺃﻨـﺘﻡ ﻻ ﺘﻅﻠﻤـﻭﻥ ‪" ‬‬ ‫ﺍﷲ ﻴﻌﻠﻤﻬﻡ ﻭﻤﺎ ﺘﻨﻔﻘﻭﺍ ﻤﻥ ﺸﺊ ﻓﻲ ﺴﺒﻴل ﺍﷲ ﻴﻭ ﹼ‬

‫ﺍﻷﻨﻔﺎل ﺁﻴﺔ ‪ ، " 60:‬ﻓﺈﻋﺩﺍﺩ ﺍﻟﻘﻭﺓ ﻫﻭ ﺍﻟﺤﺫﺭ ﺍﻟﺤﻘﻴﻘﻲ ‪ ،‬ﻭﺍﻟﻘﻭﺓ ﺍﻟﻤﻁﻠﻭﺒﺔ ﻫـﻲ ﺍﻟﻘـﻭﺓ‬

‫ﻥ ﺍﻟﻘﻭﺓ ﺘﻘﻭﻡ ﻋﻠـﻰ‬ ‫ﺍﻟﻤﻤﺎﺜﻠﺔ ﻟ ﺨﺭ ﻋﻠﻰ ﺍﻷﻗل ﺃﻭ ﺍﻟﻤﺘﻔﻭﻗﺔ ﻋﻠﻴﻪ ﻋﻠﻰ ﺍﻷﺤﺴﻥ ‪ .‬ﻜﻤﺎ ﺃ ّ‬

‫ﺘﻜﺎﻤل ﺍﻟﻌﻨﺎﺼﺭ ﺍﻟﺴﻴﺎﺴﻲ ﻭﺍﻻﻗﺘﺼﺎﺩﻱ ﻭﺍﻟﻌﻠﻤﻲ ﻭﺍﻟﺘﻜﻨﻭﻟﻭﺠﻲ … ﺍﻟﺦ ﺇﺫﻥ ﻓﺎﻟﺘﻜﺎﻤـل‬

‫ﻫﻭ ﺍﻟﻘﻭﺓ ﻭﺍﻟﻘﻭﺓ ﻫﻲ ﺍﻟﻤﻤﺎﺜﻠﺔ ﺃﻱ ﺍﻟﻤﻌﺎﺼﺭﺓ ﻭﺒﺫﻟﻙ ﺘﻜﻭﻥ ﺍﻟﻤﻌﺎﺼﺭﺓ ﻭﺍﻟﺘﺤﺩﻴﺙ ﺍﻨﻁﻼﻗﹰﺎ‬

‫ﻥ ﺇﺠﺒﺎﺭﻴﺔ ﺍﻟﻤﻭﺍﺠﻬﺔ‬ ‫ﻤﻥ ﺍﻟﻌﻼﻗﺔ ﺒﻴﻥ ﺍﻟﺩﻭﺭ ﺍﻟ َﺭّﺴﺎﻟﻲ ﻟﻸﻤﺔ ﻭﺍﻟﻤﻭﻗﻑ ﺍﻟﻌﺩﺍﺌﻲ ﻟ ﺨﺭ ﻷ ّ‬

‫ﺘﻔﻜﺭ ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪1422 / 2001 ، (2‬ﻫـ‬

‫ﺘﻘﺎﺭﻴﺭ ﻭﻤﺭﺍﺠﻌﺎﺕ‬

‫ﻤﻊ ﺍﻵﺨﺭ ‪ -‬ﺒﺎﻋﺘﺒﺎﺭ ﻫﺫﺍ ﺍﻵﺨﺭ ﻫﻭ ﺍﻟﺫﻱ ﻓﺭﺽ ﻫﺫﻩ ﺍﻟﻤﻭﺍﺠﻬﺔ ﻭﺤﺘﻤﻬﺎ – ﻓﺭﻀـﺕ‬ ‫ﺇﺠﺒﺎﺭﻴﺔ ﺍﻟﻤﺭﺍﺠﻌﺔ ﺃﻱ ﺘﺠﺩﻴﺩ ﺍﻵﻟﻴﺎﺕ ﻭﺍﻟﺘﻘﻨﻴﺎﺕ ﻤﻥ ﺃﺠل ﺘﺤﻘﻴﻕ ﺍﻟﻤﻤﺎﺜﻠﺔ ﺃﻱ ﺍﻟﻤﻌﺎﺼﺭﺓ‬ ‫ﻥ ﺍﻟﻤﻤﺎﺜﻠﺔ ﺸﺭﻁ ﻓﻲ ﺍﻟﻤﻭﺍﺠﻬﺔ ﻭﻋﻠﻴﻪ ﺘﻜﻭﻥ ﺍﻟﻤﻌﺎﺼﺭﺓ )ﺍﻟﺘﺤﺩﻴﺙ( ﻭﺍﺠﺒـﺔ ﺤﺴـﺏ‬ ‫ﻷّ‬

‫ﺍﻟﻤﻀﻤﻭﻥ ﺍﻟﻘﺭﺁﻨﻲ ﻭﺒﺫﻟﻙ ﻴﻜﻭﻥ ﺍﻟﻘﺭﺁﻥ ﻤﺭﺠﻌﹰﺎ ﺼﺭﻴﺤﹰﺎ ﻟﻨﻅﺎﻡ ﺍﻟﻤﻌﺎﺼﺭﺓ ﻭﺍﻟﺘﺤﺩﻴﺙ ‪.‬‬ ‫ﻥ ﺍﻟﺘﻔﺴﻴﺭ ﺍﻟﺫﻱ ﺃﻋﻁﻰ ﻟﻤﻀﻤﻭﻥ ﺍﻟﻌﻠﻡ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺘﻔﺴﻴﺭ ﺼﺤﻴﺢ ﺃﻓﺭﺯﺘﻪ‬ ‫ﻭﻫﻜﺫﺍ ﻴﺘﺒﻴﱠﻥ ﺃ ّ‬ ‫ﻤﻌﺎﻨﺎﺓ ﺍﻟﺘﻬﺩﻴﺩ ﻭﺍﻟﻀﻐﻁ ﻭﺩﻓﻌﺕ ﺇﻟﻰ ﺍﻜﺘﺸﺎﻓﻪ ﺍﻟﺤﺭﺍﺭﺓ ﺍﻹﺴﻼﻤﻴﺔ ﻭﺍﻟﺨﻭﻑ ﻤﻥ ﻫـﻼﻙ‬

‫ﺍﻹﺴﻼﻡ ‪ ،‬ﻭﺍﻟﺒﺤﺙ ﻋﻥ ﺃﺼﻭل ﺍﻟﻤﻤﺎﺜﻠﺔ ﻓﻲ ﺍﻟﻘﻭﺓ ﺩﺍﺨل ﺍﻟﻤﺭﺠﻌﻴﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻷﻭﻟﻰ ‪.‬‬ ‫ﻭﺭﻏﻡ ﺫﻟﻙ ﻓﺎﻜﺘﺸﺎﻑ ﺩﻟﻴل ﺍﻟﻘﻭﺓ ﻭﺍﻟﺘﻁﻭﺭ ﻟﻴﺱ ﻫﻭ ﺍﻟﺘﻁﻭﺭ ﻓﺩﻟﻴل ﺍﻟﺘﻁﻭﺭ ﻴﺤﺘﺎﺝ ﺇﻟـﻰ‬

‫ﺘﻘﻨﻴﺎﺕ ﺘﻁﺒﻴﻘﻴﺔ ﻭﻤﻨﺎﻫﺞ ﻋﻤﻠﻴﺔ ﺘﺨﺭﺝ ﺒﻪ ﻤﻥ ﻁﻭﺭ ﺍﻟﺩﻟﻴل ﺇﻟﻰ ﺍﻟﻁﻭﺭ ﺍﻟﺘﻘﻨﻲ ﺍﻟﻌﻠﻤـﻲ‬

‫ﺍﻟﺘﻁﺒﻴﻘﻲ ﻭﻫﻭ ﺤﻘﻴﻘﺔ ﺍﻟﺘﻁﻭﺭ ؛ ﺃﻤﺎ ﻤﺎ ﺴﺒﻕ ﻓﻤﻥ ﻨﻭﻉ ﺍﻟﺩﻟﻴل ﻻ ﻤﻥ ﻨﻭﻉ ﺍﻟﺘﻁﻭﺭ‪.‬‬

‫ﻭﻟﻘﺩ ﺘﺤﺩّﺙ ﺍﻟﺒﺎﺤﺙ ﻓﻲ ﺍﻟﻔﺼل ﺍﻟﺭﺍﺒﻊ ﻋﻥ ﻤﻔﻬﻭﻡ ﺍﻟﻌﻠﻡ ﻤﻥ ﺨـﻼل ﻤﻌﻁﻴـﺎﺕ‬

‫ﻥ ﺍﻟﻌﻠﻭﻡ ﺍﻟﺘﻁﺒﻴﻘﻴﺔ ﻫـﻲ ﺍﻟﻌﻠـﻭﻡ ﺍﻟﻤﺨﺘﺒﺭﻴـﺔ ﺍﻟﻁﺒﻴﻌﻴـﺔ‬ ‫ﺍﻹﻨﺘﺎﺝ ﺍﻟﺘﻁﺒﻴﻘﻲ ﻓﺄﻜﹼﺩ ﻋﻠﻰ ﺃ ّ‬

‫ﻭﺍﻟﻤﺎﺩﻴﺔ ﻋﻤﻭﻤﹰﺎ ﺍﻟﻘﺎﺒﻠﺔ ﻟﻠﺘﻁﺒﻴﻕ ﻭﺍﻟﺘﺠﺭﺒﺔ ﻭﺍﻟﺘﺼﻨﻴﻊ ﻟﻼﻨﺘﻔﺎﻉ ﺒﻬﺎ ﻓﻲ ﺍﻟﺤﻴﺎﺓ ‪ .‬ﻭﺍﻹﻨﺘﺎﺝ‬

‫ﺍﻟﺘﻁﺒﻴﻘﻲ ﻋﻨﺩ ﻋﻠﻤﺎﺀ ﺍﻟﻤﻐﺭﺏ ﻤﺎ ﻗﺒل ﺍﻟﺤﻤﺎﻴﺔ ﻴﻌﻜﺱ ﻨﻅﺎﻡ ﺍﻟﻌﻘﻠﻴـﺔ ﺍﻟﻌﻠﻤﻴـﺔ ﻋﻨـﺩﻫﻡ‬ ‫ﻭﻴﻌﻜﺱ ﺒﺎﻟﻨﺘﻴﺠﺔ ﻤﻔﻬﻭﻡ ﺍﻟﻌﻠﻡ ﺤﺴﺏ ﺍﻟﻤﻀﻤﻭﻥ ﺍﻟﺘﻁﺒﻴﻘﻲ ﺍﻟﻤﺫﻜﻭﺭ ﻭﻴﻌﻜﺱ ﻓﻲ ﺍﻟﻨﻬﺎﻴﺔ‬

‫ﺤﻘﻴﻘﺔ ﺍﻟﺸﻌﻭﺭ ﺒﺄﺼل ﺍﻷﺯﻤﺔ ﻭﻭﻋﻴﻬﻡ ﺒﻤﺭﻜﺏ ﺍﻟﻘﻭﺓ ﺍﻟﻤﻌﺎﺼﺭﺓ ﺍﻟﺘﻲ ﺘﻔﻭّﻕ ﺒﻬﺎ ﺍﻵﺨـﺭ‬ ‫ﻭﺃﺼﺒﺢ ﺒﺴﺒﺒﻬﺎ ﻴﻬ َﺩّﺩ ﺍﻟﻤﻐﺭﺏ ‪ ،‬ﻭﻓﻬﻡ ﻋﻠﻤﺎﺀ ﺍﻟﻤﻐﺭﺏ ﻟﻨﻅﺎﻡ ﻫﺫﺍ ﺍﻟﻤﺭﻜﺏ ﺍﻟﺫﻱ ﻜـﺎﻥ‬

‫ﻴﻔﺘﻘﺭ ﺇﻟﻴﻪ ﺍﻟﻤﻐﺭﺏ ﻓﻲ ﺘﺤﻘﻴﻕ ﺍﻻﺴﺘﻌﺩﺍﺩ ‪ ،‬ﺃﻱ ﻗﺩﺭﺘﻬﻡ ﻋﻠﻰ ﻓﻬﻡ ﺍﻻﻨﺘﻔﺎﻉ ﺒﻬﺫﺍ ﺍﻟﻤﺭﻜﺏ‬

‫ﻥ ﺍﻟﻭﻋﻲ ﺒﻤﺭﻜﺏ ﺍﻟﻌﻠﻡ ﻜﻘﻭﺓ ﻤﻌﺎﺼﺭﺓ ﻜﺎﻥ ﻤﻌﺭﻭﻓﹰﺎ ﻋﻨﺩﻫﻡ ﺒﺩﻗﺔ ﻤﻥ ﺨﻼل‬ ‫‪ .‬ﻭﻴﻅﻬﺭ ﺃ ّ‬

‫ﺍﻹﺭﺙ ﺍﻟﺤﻀﺎﺭﻱ ﺍﻟﺫﻱ ﻜﺎﻨﻭﺍ ﻴﻤﻠﻜﻭﻨﻪ‪ .‬ﻭﻟﻜﻥ ﺍﻟﻭﻋﻲ ﺒﻤﺭﻜﺏ ﺍﻟﻌﻠﻡ ﻟـﻴﺱ ﻫـﻭ ﻓﻬـﻡ‬

‫ﻥ ﻫﺫﺍ ﻜﺎﻥ ﻴﺤﺘﺎﺝ ﺇﻟﻰ ﻤﺅﻫﻼﺕ ﻭﺘﻘﻨﻴﺎﺕ ﻭﻭﺴﺎﺌل ﻜﺎﻨﺕ ﻗـﺩ‬ ‫ﻗﻭﺍﻨﻴﻥ ﺍﻟﻨﻅﺎﻡ ﺍﻟﻌﻠﻤﻲ ﻷ ّ‬ ‫ﻥ ﺘﻭﺍﺘﺭ ﺒﻌﺽ ﺍﻟﻤﻌﻁﻴﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ ﻜﺎﻥ ﻤﺎ ﻴﺯﺍل‬ ‫ﺍﻨﺩﺜﺭﺕ ﻓﻲ ﺍﻟﺤﻀﺎﺭﺓ ﺍﻹﺴﻼﻤﻴﺔ ﻏﻴﺭ ﺃ ّ‬

‫ﺤﻴﹰﺎ ﻋﻥ ﻁﺭﻴﻕ ﺍﻟﻭﺼﻑ ﻭﺍﻟﻨﻘل ﺍﻟﺫﻱ ﻜﺜﻴﺭﹰﺍ ﻤﺎ ﻜﺎﻥ ﻴﺸﻭﺒﻪ ﺍﻟﺘﺤﺭﻴﻑ ﻭﻋﺩﻡ ﺍﻟﺩﻗﺔ‪.‬‬

‫ﻗﺭﺍﺀﺓ ﻓﻲ ﻨﻅﺭﻴﺔ ﺍﻻﺴﺘﻌﺩﺍﺩ ﻓﻲ ﺍﻟﻤﻭﺍﺠﻬﺔ ﺍﻟﺤﻀﺎﺭﻴﺔ ﺩ‪ .‬ﻋﺒﺩ ﺍﷲ ﻤﺤﻤﺩ ﺍﻷﻤﻴﻥ ﺍﻟﻨﻌﻴﻡ‬ ‫ﺒﻌﺩ ﺃﻥ ﺘﻌﺭّﺽ ﺍﻟﺒﺎﺤﺙ ﻟﻤﻌﻁﻴﺎﺕ ﺃﻨﻅﻤﺔ ﺍﻟﻌﻠﻭﻡ ﺍﻟﺘﻁﺒﻴﻘﻴﺔ )ﺍﻟﺭﻴﺎﻀﻴﺔ ﻭﺍﻟﻔﻠﻜﻴـﺔ‬

‫ﻭﺍﻟﻁﺒﻴﺔ‪ ،‬ﻭﺍﻟﺘﻘﻨﻴﺔ ﺍﻟﻤﻴﻜﺎﻨﻴﻜﻴﺔ ( ﻟﻴﺘﻌﺭﻑ ﻋﻠﻰ ﻤﻌﻁﻴﺎﺕ ﺍﻻﺴﺘﻌﺩﺍﺩ ﻓﻲ ﺍﻟﻌﻠﻭﻡ ﺍﻟﺘﻁﺒﻴﻘﻴﺔ‬

‫ﻭﻨﻅﺎﻡ ﺍﻟﻌﻘﻠﻴﺔ ﺍﻟﺘﻲ ﻜﺎﻨﺕ ﻤﺭﺠﻌﹰﺎ ﻟﺒﺭﻨﺎﻤﺞ ﺍﻻﺴﺘﻌﺩﺍﺩ ﻭﻭﻀﻊ ﺘﺼﻭﺭﺍﺘﻪ ﻭﺍﻟﻁﺭﻕ ﺍﻟﺘـﻲ‬

‫ﻜﺎﻥ ﻴﻔﻜﺭ ﺒﻬﺎ ﻓﻲ ﻫﺫﻩ ﺍﻟﻌﻠﻭﻡ ﻭﺼل ﺇﻟﻰ ﻨﺘﺎﺌﺞ ﻤﻔﺎﺩﻫﺎ ﻓﻲ ﻤﺠﺎل ﺍﻟﻌﻠﻭﻡ ﺍﻟﺭﻴﺎﻀﻴﺔ ‪:‬‬

‫ ﻜﺎﻨﺕ ﻟﻌﻠﻤﺎﺀ ﺍﻟﻤﻐﺭﺏ ﻗﺒل ﺍﻟﺤﻤﺎﻴﺔ ﺭﻏﺒﺔ ﻓﻲ ﺘﺤﺼﻴل ﺍﻟﻌﻠﻭﻡ ﺍﻟﺘﻘﻨﻴﺔ ﻭﺍﻻﻨﺘﻔﺎﻉ ﺒﻬـﺎ‬‫ﻥ ﺍﻟﻤﺴﺎﻓﺔ ﻜﺎﻨﺕ ﺒﻌﻴﺩﺓ‬ ‫ﻭﺭﻏﺒﺔ ﻓﻲ ﺘﺠﺩﻴﺩ ﺍﻟﺘﻘﻨﻴﺎﺕ ﻭﺍﻟﺘﻁﻭﺭ ﺒﺎﻟﻌﻠﻭﻡ ﺍﻟﺭﻴﺎﻀﻴﺔ ﻏﻴﺭ ﺃ ّ‬

‫ﺒﻴﻥ ﺍﻟﺭﻏﺒﺔ ﻭﺒﻴﻥ ﺇﺩﺭﺍﻙ ﻤﺎ ﻴﺤ ﹶﻘّﻕ ﻫﺫﻩ ﺍﻟﺭﻏﺒﺔ‪.‬‬

‫ ﻓﻘﺩ ﻜﺎﻥ ﻫﻨﺎﻙ ﺴﻜﻭﻥ ﻋﻤﻴﻕ ﻤﺎﻨﻊ ﻤﻥ ﺇﺩﺭﺍﻙ ﻗﻭﺍﻨﻴﻥ ﺍﻟـﺭﻓﺽ ﺃﻭ ﺍﻟﺜـﻭﺭﺓ ﻋﻠـﻰ‬‫ﺍﻷﻭﻀﺎﻉ ﺍﻟﺴﻠﺒﻴﺔ ﺍﻟﻤﻌﻘﺩﺓ‪.‬‬

‫‪ -‬ﻭﺴﻜﻭﻥ ﻋﻤﻴﻕ ﻤﺎﻨﻊ ﻤﻥ ﺇﺩﺭﺍﻙ ﻗﻭﺍﻨﻴﻥ ﺘﺤﻘﻴﻕ ﺒﻨﻴﺔ ﺘﻘﻨﻴﺔ ﻤﻴﻜﺎﻨﻴﻜﻴﺔ ﺠﺩﻴﺩﺓ‪.‬‬

‫ ﻭﺴﻜﻭﻥ ﻋﻤﻴﻕ ﻤﺎﻨﻊ ﻤﻥ ﺇﺩﺭﺍﻙ ﺸﻤﻭﻟﻲ ﻭﻋﻤﻴﻕ ﻟﺘﻘﻨﻴﺎﺕ ﺍﻟﻐﺯﻭ ﺍﻟﻼﺘﻴﻨﻲ ﺍﻷﻭﺭﻭﺒﻲ‬‫ﻭﻤﻥ ﺜ ّﻡ ﻏﻴﺎﺏ ﻹﺩﺭﺍﻙ ﻨﻅﺎﻡ ﻫﺫﺍ ﺍﻟﻐﺯﻭ ﻓﻲ ﺍﻟﺤﺼﺎﺭ ﺍﻟﺩﺍﺨﻠﻲ ﻭﺍﻟﺨﺎﺭﺠﻲ‪.‬‬

‫‪ -‬ﻭﻓﻭﻕ ﺫﻟﻙ ﻜﻠﻪ ﻜﺎﻥ ﻫﻨﺎﻙ ﺴﻜﻭﻥ ﻤﺎﻨﻊ ﻤﻥ ﺇﺩﺭﺍﻙ ﺍﻟﻌﻼﻗﺔ ﺒﻴﻥ ﻫـﺫﻩ ﺍﻟﻤﺠـﺎﻻﺕ‬

‫ﺍﻟﺜﻼﺜﺔ )ﺍﻟﻌﻼﻗﺔ ﺒﻴﻥ ﺭﻓﺽ ﺍﻟﺴﻠﺒﻴﺎﺕ ‪ ،‬ﻭﺸﺭﻭﻁ ﺍﻟﺒﻨﺎﺀ ﺍﻟﺘﻜﻨﻭﻟﻭﺠﻲ ﻭﺘﻘﻨﻴﺎﺕ ﺍﻟﻐﺯﻭ‬ ‫ﻥ ﻓﻬﻡ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺘﻲ ﻴﺘﺸـﻜل ﻤﻨﻬـﺎ‬ ‫ﻭﺍﻟﺤﺼﺎﺭ ﺍﻟﺩﺍﺨﻠﻲ ﻭﺍﻟﺨﺎﺭﺠﻲ( ‪ ،‬ﻤﻤﺎ ﻴﺅ ﹶﻜّﺩ ﺃ ّ‬

‫ﺍﻟﻭﺍﻗﻊ ﻓﻬﻤﹰﺎ ﺸﻤﻭﻟﻴﹰﺎ ﺼﺤﻴﺤﹰﺎ ﻭﺩﻗﻴﻘﹰﺎ ﻫﻭ ﺍﻟﻁﺭﻴﻕ ﺍﻟﺤﻘﻴﻘﻲ ﺇﻟﻰ ﻁﺭﺡ ﺍﻟﺒﺩﻴل ﺍﻟﺼﺤﻴﺢ‬ ‫ﻭﻤﻥ ﺜﻡ ﻫﻭ ﺍﻟﺩﻟﻴل ﻋﻠﻰ ﺍﻟﻭﻋﻲ ﻭﺍﻟﻴﻘﻅﺔ ﺍﻟﺼﺤﻴﺤﺔ ‪ .‬ﻭﺍﻨﻁﻼﻗﹰﺎ ﻤﻥ ﻫﺫﻩ ﺍﻟﺴـﻜﻭﻨﻴﺔ‬

‫ﻥ ﻤﻀﻤﻭﻥ ﺍﻹﻨﺘﺎﺝ ﺍﻟﺭﻴﺎﻀﻲ ﻻ ﻴﻤﺜل ﻤﻀﻤﻭﻨﹰﺎ ﺤﻘﻴﻘﻴـﹰﺎ ﻟﻠﺘﺠﺩﻴـﺩ‬ ‫ﺍﻟﻤﺭﻜﺒﺔ ﻴﺘﺄﻜﺩ ﺃ ّ‬ ‫ﻭﺍﻟﻴﻘﻅﺔ ‪ ،‬ﺤﻴﺙ ﻜﺎﻥ ﺘﻭﻅﻴﻔﻪ ﻤﺤﺩﻭﺩﹰﺍ ﻭﻗﺎﺼﺭﹰﺍ ﻋﻠﻰ ﻫﺩﻑ ﻤﻌﻴﱠﻥ ﻭﻫﻭ ﻤـﺎ ﻴﺘﻌﻠـﻕ‬

‫ﺒﻤﺴﺄﻟﺔ ﺍﻟﺘﻭﻗﻴﺕ ﺤﻴﺙ ﺍﺭﺘﺒﻁ ﺍﻟﺘﻭﻗﻴﺕ ﺒﺎﻟﺼﻠﻭﺍﺕ‪.‬‬

‫ﻥ ﺍﻟﺒﺎﺤﺙ ﻴﺅ ﹶﻜّﺩ ﻋﻠﻰ ﺃﻥ ﺍﻟﻜﺘﺏ ﺍﻟﻁﺒﻴﺔ ﺍﻟﺘﻲ ﺃﻟ ﹶﻔّـﺕ‬ ‫ﻭﻓﻲ ﻤﺠﺎل ﺍﻟﻌﻠﻭﻡ ﺍﻟﻁﺒﻴﺔ ﻓﺈ ّ‬

‫ﻓﻲ ﻫﺫﻩ ﺍﻟﻔﺘﺭﺓ ﻻ ﺘﺭﻗﻰ ﻓﻲ ﻤﻌﺭﻓﺘﻬﺎ ﺍﻟﻌﻠﻤﻴﺔ ﺇﻟﻰ ﻤﺴﺘﻭﻯ ﺍﻟﻤﻌﺎﺭﻑ ﺍﻟﻁﺒﻴﺔ ﺍﻹﺴـﻼﻤﻴﺔ‬ ‫ﺍﻟﻘﺩﻴﻤﺔ ﻭﺘﻘﻨﻴﺎﺘﻬﺎ ﺍﻟﻬﺎﻤﺔ ‪ ،‬ﻭﺒﺎﻷﺤﺭﻯ ﻓﻬﻲ ﻻ ﺘﺘﻀﻤﻥ ﺘﻘﻨﻴﺎﺕ ﺤﺩﻴﺜﺔ ﻭﺒﺎﻟﺘﺎﻟﻲ ﻓﻬـﻲ ﻻ‬ ‫ﺘﺘﻭﻓﺭ ﻋﻠﻰ ﻤﻀﻤﻭﻥ ﻴﻌﻜﺱ ﺍﻟﻭﻋﻲ ﺒﺨﻁﻭﺭﺓ ﺍﻟﺘﺤﺩﻱ ﺍﻟﻼﺘﻴﻨﻲ ﺍﻷﻭﺭﻭﺒﻲ ﺍﻟﺤﺩﻴﺙ ﺍﻟﺫﻱ‬

‫ﺘﻔﻜﺭ ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪1422 / 2001 ، (2‬ﻫـ‬

‫ﺘﻘﺎﺭﻴﺭ ﻭﻤﺭﺍﺠﻌﺎﺕ‬

‫ﻜﺎﻥ ﻴﻭﺍﺠﻬﻪ ﺍﻟﻤﻐﺭﺏ ﻭﺍﻨﻤﺎ ﺘﻌﻜﺱ ﺃﺯﻤﺔ ﻭﻋﻲ ﻭﺃﺯﻤﺔ ﻋﻠﻡ ﺃﻱ ﺘﻌﻜﺱ ﺃﺯﻤﺔ ﻤﺭﻜﺒـﺔ ؛‬

‫ﺍﻟﻤﺸﻜﻠﺔ – ﺇﺫﻥ – ﻜﺎﻨﺕ ﺘﺘﻌﻠﻕ ﺒﺄﺴﺒﺎﺏ ﺍﻟﺒﻘﺎﺀ ﻓﻲ ﺍﻟﻤﺭﺤﻠﺔ ﺍﻟﺴﻜﻭﻨﻴﺔ ﻭﺍﻟﻌﻤل ﺒﺎﻟﻌﻘـل‬

‫ﺍﻟﺴﻜﻭﻨﻲ ﻭﻗﺒﻭل ﺍﻷﻭﻀﺎﻉ ﺍﻟﺴﻜﻭﻨﻴﺔ ‪ ،‬ﻓﺎﻟﻤﺸﻜﻠﺔ ﻜﺎﻨﺕ ﻤﺸﻜﻠﺔ ﺜﻭﺭﺓ ﺒﺎﻟﻤﻔﻬﻭﻡ ﺍﻟﻤﻁﻠـﻕ‬

‫ﺍﻟﺸﺎﻤل ﻟﻠﻜﻠﻤﺔ ﻓﻠﻤﺎ ﻟﻡ ﺘﻘﻊ ﻟﻡ ﻴﻌﺩ ﻫﻨﺎﻙ ﻤﻌﻨﻰ ﻷﻱ ﻭﻋﻲ ﺃﻭ ﻤﻌﺭﻓﺔ ﺃﻭ ﺘﺤـﺫﻴﺭ ﻤـﻥ‬

‫ﺨﻁﺭ ﺍﻟﺘﻐﻠﻐل ﻭﺍﻻﻨﺩﻤﺎﺝ ﻭﺃﺴﺒﺎﺒﻪ ﻭﺴﻴﻅل ﻻ ﻤﻌﻨﻰ ﻟﻪ ﻭﻻ ﻓﺎﺌﺩﺓ ﻤﻨﻪ ﺇﻟﻰ ﺃﻥ ﺘﻘﻊ ‪.‬‬

‫ﻭﺒﺎﻟﻨﺴﺒﺔ ﻟﻤﻀﻤﻭﻥ ﺍﻟﻌﻠﻭﻡ ﺍﻟﺘﻘﻨﻴﺔ ﻓﻼ ﺘﻭﺠﺩ ﻤﺼﺎﺩﺭ ﺤﻘﻴﻘﻴﺔ ﻓﻲ ﻫﺫﻩ ﺍﻟﻌﻠﻭﻡ ﻤـﻊ‬

‫ﻥ ﺍﻟﻤﺠﺘﻤﻊ ﺍﻟﻤﻐﺭﺒﻲ ﻜﺎﻥ ﻴﺤﺎﻭل ﺃﻥ ﻴﺴﺩ ﺤﺎﺠﺘﻪ ﺒﻨﻔﺴﻪ ﻤـﻥ ﺍﻹﻨﺘـﺎﺝ ﺍﻟﺘﻘﻨـﻲ‬ ‫ﺍﻟﻌﻠﻡ ﺃ ّ‬

‫ﻥ ﺍﻟﺼﻨﺎﻋﺔ ﺍﻟﻌﺴﻜﺭﻴﺔ ﻜﺎﻥ ﻴﺘﻭﻟﻰ ﺸﺅﻭﻨﻬﺎ ﻓﻨﻴﻭﻥ ﻭﺘﻘﻨﻴﻭﻥ ﺃﻤﻴﻭﻥ ﻻ‬ ‫ﺍﻟﻌﺴﻜﺭﻱ ‪ ،‬ﻏﻴﺭ ﺃ ّ‬

‫ﻴﺤﺴﺒﻭﻥ ﻭﻻ ﻴﻜﺘﺒﻭﻥ ﻏﺎﻟﺒﹰﺎ ﻭﺍﻨﻤﺎ ﻭﺭﺜﻭﻫﺎ ﻋﻥ ﻁﺭﻴﻕ ﺍﻟﻤﻤﺎﺭﺴﺔ ﺍﻟﻤﻴﺩﺍﻨﻴﺔ ‪ ،‬ﻟـﺫﻟﻙ ﻟـﻡ‬

‫ﻥ ﺨﻁـﺎﺏ‬ ‫ﻴﻜﻭﻨﻭﺍ ﻗﺎﺩﺭﻴﻥ ﻋﻠﻰ ﺘﻁﻭﻴﺭﻫﺎ ﺘﻁﻭﻴﺭﹰﺍ ﻋﻠﻤﻴﹰﺎ ﻭﻓﻨﻴﹰﺎ ﺤﻘﻴﻘﻴﹰﺎ‪ .‬ﻭﻋﻤﻭﻤـﹰﺎ ﻓـﺈ ّ‬

‫ﺍﻟﻌﻠﻤﺎﺀ ﻓﻲ ﻤﺠﺎل ﺍﻟﺘﻜﻨﻭﻟﻭﺠﻴﺎ ﺍﻟﻌﺴﻜﺭﻴﺔ ﻻ ﻴﺘﻤﱠﻴﺯ ﺒﺎﻟﺼﻔﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺩﻗﻴﻘﺔ ﻭﺇﻨﻤﺎ ﻫـﻭ‬ ‫ﺘﻌﺒﻴﺭ ﻋﻥ ﺍﻻﻨﻔﻌﺎﻻﺕ ﺍﻟﻔﺭﺩﻴﺔ ﻭﺍﻟﻁﻤﻭﺡ ﺇﻟﻰ ﺍﻻﻋﺘﻤـﺎﺩ ﻋﻠـﻰ ﺍﻟـﺫﺍﺕ ﻓـﻲ ﻤﺠـﺎل‬

‫ﺍﻟﺼﻨﺎﻋﺎﺕ ﺍﻟﻌﺴﻜﺭﻴﺔ ﺍﻟﺠﻬﺎﺩﻴﺔ ﻏﻴﺭ ﺃﻨﻪ ﺘﻌﺒﻴﺭ ﻋﺘﻴﻕ ﻭﻏﻴﺭ ﺘﻁﺒﻴﻘﻲ ﻭﻟﻴﺱ ﻓﻴﻪ ﻋﻨﺼﺭ‬

‫ﻤﻥ ﻋﻨﺎﺼﺭ ﺍﻟﺘﻘﻨﻴﺎﺕ ﺍﻟﺠﺩﻴﺩﺓ ﻭﻤﻥ ﺜ ّﻡ ﻓﻬﻭ ﺒﻌﻴﺩ ﻋﻥ ﺍﻟﻤﻌﺎﺼﺭﺓ ﻭﻴﻌﻜﺱ ﻓﻘﻁ ﻨﻭﻋﹰﺎ ﻤﻥ‬

‫ﺃﻨﻭﺍﻉ ﺍﻷﺩﺒﻴﺎﺕ ﺍﻟﺘﻲ ﺘﻌﻜﺱ ﺍﻨﺸﻐﺎﻻﺕ ﺍﻷﻤﺔ ﻭﻁﻤﻭﺤﺎﺘﻬﺎ‪.‬‬

‫ﻭﻫﺫﺍ ﺍﻟﻔﺸل ﺍﻟﺫﻱ ﺃﺼﻴﺏ ﺒﻪ ﺍﻟﻤﻐﺭﺏ ﻓﻲ ﺍﻟﻤﺠﺎل ﺍﻟﺘﻘﻨﻲ ﻗﺒل ﺍﻟﺤﻤﺎﻴﺔ ﻟﻡ ﻴـﺅ ﹶﺜّﺭ‬

‫ﻋﻠﻰ ﻤﺼﻴﺭ ﺍﺴﺘﻘﻼﻟﻪ ﺍﻟﺴﻴﺎﺴﻲ ﻓﻘﻁ ﺒل ﺃﺜﺭ ﻜﺫﻟﻙ ﻋﻠﻰ ﻤﺼﻴﺭ ﺍﻟﺤﻀﺎﺭﺓ ﺍﻹﺴﻼﻤﻴﺔ ﻓﻴﻪ‬

‫ﺇﻟﻰ ﺍﻵﻥ ﻷﻨﹼﻪ ﺭﺒﻁ ﺍﻟﻤﻐﺭﺏ ﺒﺎﻟﺘﺒﻌﻴﺔ ﺇﻟﻰ ﻓﺭﻨﺴﺎ ﺤﺘﻰ ﺍﻵﻥ ‪ ،‬ﻭﻤﻥ ﺜﻡ ﺤﻠﹼﺕ ﺍﻟﺘﺠـﺎﺭﺏ‬ ‫ﺍﻟﻼﺘﻴﻨﻴﺔ ﺒﻜل ﻋﻨﺎﺼﺭﻫﺎ ﺍﻟﻤﺎﺩﻴﺔ ﻭﺍﻟﺭﻭﺤﻴﺔ ﻤﺤل ﺍﻟﺘﺠﺎﺭﺏ ﺍﻹﺴﻼﻤﻴﺔ ﻭﺃﺨﺫﺕ ﺘﺘﺸـﻜل‬

‫ﻭﺘﺘﺸﺨﺹ ﺒﻨﻴﺔ ﺤﻀﺎﺭﻴﺔ ﻻﺘﻴﻨﻴﺔ ﺒﺎﻟﻤﻐﺭﺏ ﺘﻌﺩ ﺠﺯ ًﺀ ﻤﻥ ﺍﻟﺒﻨﻴﺔ ﺍﻟﺤﻀـﺎﺭﻴﺔ ﺍﻟﻼﺘﻴﻨﻴـﺔ‬

‫ﺍﻟﻜﺒﺭﻯ ﻓﻲ ﺍﻟﻌﺎﻟﻡ ‪ .‬ﻭﻫﺫﺍ ﺍﻟﻔﺸل ﺍﻟﺘﻘﻨﻲ ﺴﺎﻫﻤﺕ ﻓﻴﻪ ﺒﻘـﻭﺓ ﺍﻟﻤﻨـﺎﻭﺭﺍﺕ ﻭﺍﻟﺩﺴـﺎﺌﺱ‬

‫ﺍﻷﻭﺭﺒﻴﺔ ﺍﻟﺘﻲ ﻜﺎﻨﺕ ﺘﺭﺼﺩ ﺃﻱ ﺘﺤﺭﻙ ﻴﻬﺩﻑ ﺇﻟﻰ ﺍﻟﺒﺤـﺙ ﻋـﻥ ﺍﻟﻘـﻭﺓ ﻭﺘﺤﺎﺼـﺭﻩ‬ ‫ﺒﻤﺨﺘﻠﻑ ﺍﻟﺩﺴﺎﺌﺱ ﻤﺴﺘﺨﺩﻤﺔ ﻓﻲ ﺫﻟﻙ ﻤﻨﺎﻭﺭﺍﺕ ﺍﻹﺼﻼﺤﺎﺕ ﻭﺍﻟﺘﺠﺩﻴﺩ‪.‬‬

‫ﻤﻔﻬﻭﻡ ﺍﻟﻌﻠﻤﺎﺀ ‪:‬‬

‫ﻗﺭﺍﺀﺓ ﻓﻲ ﻨﻅﺭﻴﺔ ﺍﻻﺴﺘﻌﺩﺍﺩ ﻓﻲ ﺍﻟﻤﻭﺍﺠﻬﺔ ﺍﻟﺤﻀﺎﺭﻴﺔ ﺩ‪ .‬ﻋﺒﺩ ﺍﷲ ﻤﺤﻤﺩ ﺍﻷﻤﻴﻥ ﺍﻟﻨﻌﻴﻡ‬ ‫ﻥ ﺍﻟﻌﻠﻤﺎﺀ ﻫﻴﺌﺔ‬ ‫ﺫﻜﺭ ﺍﻟﺒﺎﺤﺙ ﻓﻲ ﺘﺤﻠﻴﻠﻪ ﻟﻤﻔﻬﻭﻡ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻲ ﺍﻟﻔﺼل ﺍﻟﺨﺎﻤﺱ ﺃ ّ‬

‫ﻤﺭﺠﻌﻴﺔ ﺃﺴﱠﺴﻬﺎ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻟﺘﻜﻭﻥ ﻤﺴﺅﻭﻟﺔ ﺃﺴﺎﺴ ﹰﺎ ﻋﻥ ﺍﻟﺩﻋﻭﺓ ﺍﻟﻰ ﺍﻟﺨﻴﺭ ﻭﺍﻷﻤﺭ‬ ‫ﺒﺎﻟﻤﻌﺭﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻥ ﺍﻟﻤﻨﻜﺭ ﻭﺍﻟﺘﻔﻘﻪ ﻓﻲ ﺍﻟ َﺩّﻴﻥ ﻭﺍﻟﻘﻴﺎﻡ ﺒﻌﻤﻠﻴﺔ ﺍﻹﻨﺫﺍﺭ ‪ ،‬ﻭﻫﻲ‬

‫ﻤﺴﺅﻭﻟﻴﺔ ﺭﺴﺎﻟﻴﺔ ﻤﻨﺼﻭﺹ ﻋﻠﻴﻬﺎ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﻭﺍﻟﺴﻨﺔ ﻟﻜﻥ ﻅﻬﻭﺭ )ﺍﻻﻨﺘﻠﺠﻨﺴﻴﺎ (ﻜﻁﺒﻘﺔ‬ ‫ﻤﻘﺎﺒﻠﺔ ﻭﻤﻨﺎﻗﻀﺔ ﻟﻁﺒﻘﺔ ﺍﻟﻌﻠﻤﺎﺀ ﺃﺩﻯ ﺇﻟﻰ ﺇﻓﻼﺱ ﻨﻅﺎﻡ ﺍﻟﻌﻠﻤﺎﺀ ﻜﻤﺭﺠﻌﻴﺔ ﺘﺘﻤﺘﻊ‬

‫ﺒﺎﻟﻤﺼﺩﺍﻗﻴﺔ ﺍﻟ َﺭّﺴﺎﻟﻴﺔ ﺍﻟﻤﻌﺭﻓﻴﺔ ﻭﺤﺩﻫﺎ ‪ .‬ﻭﺍﻟﻤﻼﺤﻅ ﺃﻥ ﺍﻟﺒﺎﺤﺙ ﺍﻨﺼﺭﻑ ﻓﻲ ﻫﺫﺍ‬

‫ﺍﻟﻔﺼل ﺇﻟﻲ ﻤﻨﺎﻗﺸﺔ ﺍﻟﻌﻤﻭﻤﻴﺎﺕ ﺒﺤﻴﺙ ﻟﻭ ﺤﺫﻑ ﻫﺫﺍ ﺍﻟﻔﺼل ﻤﻥ ﺍﻟﻜﺘﺎﺏ ﻟﻤﺎ ﺃﺜﹼﺭ ﺫﻟﻙ‪.‬‬ ‫ﻭﻜﺎﻥ ﻴﻔﺘﺭﺽ ﺃﻥ ﻴﺤﺩﺜﻨﺎ ﺍﻟﺒﺎﺤﺙ ﻋﻥ ﺭﺅﻴﺔ ﺍﻟﻤﻐﺎﺭﺒﺔ ﻓﻲ ﻓﺘﺭﺓ ﺍﻟﺩﺭﺍﺴﺔ ﻟﻬﺫﺍ ﺍﻟﻤﻔﻬﻭﻡ‬

‫ﻭﻜﻴﻑ ﺃﻓﻠﺱ ﻨﻅﺎﻡ ﺍﻟﻌﻠﻤﺎﺀ ﻟﺘﺤل ﻤﺤﻠﻪ ﺍﻻﻨﺘﻠﺠﻨﺴﻴﺎ ﺫﺍﺕ ﺍﻟﻤﻨﺸﺄ ﻭﺍﻟﻔﻜﺭ ﺍﻟﻌﻠﻤﺎﻨﻲ‪.‬‬ ‫ﺍﻻﺴﺘﻌﺩﺍﺩ ﻭﻤﻔﺭﺩﺍﺘﻪ ‪:‬‬

‫ﻥ‬ ‫ﻭﺘﺤﺩّﺙ ﺍﻟﺒﺎﺤﺙ ﻓﻲ ﺍﻟﻔﺼل ﺍﻟﺴﺎﺩﺱ ﻋﻥ ﺍﻻﺴﺘﻌﺩﺍﺩ ﻭﻤﻔﺭﺩﺍﺘﻪ ﺤﻴـﺙ ﺫﻜـﺭ ﺃ ّ‬

‫ﺍﻟﻭﻋﻲ ﺒﺎﻟﺘﺠﺩﻴﺩ ﻟﺩﻯ ﺍﻟﻤﻐﺎﺭﺒﺔ ﻭﻀﺭﻭﺭﺘﻪ ﺘﻭﻟﺩ ﻋﻥ ﺼﺩﻤﺔ ﺍﻻﻨﻬﺯﺍﻡ ﺃﻤـﺎﻡ ﺍﻟﺤﺩﺍﺜـﺔ‬

‫ﻥ ﺍﻟﺤﺩﺍﺜﺔ ﻫـﻲ‬ ‫)ﺍﻟﺠﻴﺵ ﺍﻟﺤﺩﻴﺙ ﻭﺍﻟﺘﻘﻨﻴﺎﺕ ﺍﻟﻌﺴﻜﺭﻴﺔ ﺍﻟﺤﺩﻴﺜﺔ ( ‪ ،‬ﺇﺫ ﺸﻌﺭ ﺍﻟﻤﻐﺎﺭﺒﺔ ﺃ ّ‬ ‫ﺍﻟﺘﻲ ﻫﺯﻤﺘﻬﻡ ﻓﻔﻬﻤﻭﺍ ﻫﺫﻩ ﺍﻟﺤﺩﺍﺜﺔ ﻓﻲ ﺼﻭﺭﺘﻬﺎ ﺍﻟﻌﺴﻜﺭﻴﺔ ﻓﻘﻁ ﻭﺍﻨﻁﻼﻗﹰﺎ ﻤـﻥ ﺘﻁـﻭﺭ‬ ‫ﻤﻨﻬﺞ ﺍﻟﻐﺯﻭ ﺍﻷﻭﺭﻭﺒﻲ ﻓﻘﺩ ﺘﻁﻭﺭ ﻓﻬﻡ ﺍﻟﺤﺩﺍﺜﺔ ﻋﻨﺩ ﺍﻟﻤﻐﺎﺭﺒﺔ ﺇﻟـﻰ ﺍﻟﻔﻬـﻡ ﺍﻟﺸـﻤﻭﻟﻲ‬

‫ﻟﻠﺤﺩﺍﺜﺔ ﺃﻋﻘﺒﻪ ﺘﻭﻅﻴﻑ ﻋﻠﻤﺎﺀ ﺍﻟﻤﻐﺭﺏ ﻤﻀﻤﻭﻥ ﺍﻟﺤﺩﺍﺜﺔ ﻓـﻲ ﻤﺼـﻁﻠﺤﺎﺕ ﺘﻁـﻭﱠﺭ‬ ‫ﻤﺩﻟﻭﻟﻬﺎ ‪ :‬ﺍﻻﺴﺘﻌﺩﺍﺩ ‪ ،‬ﺍﻹﺼﻼﺡ ‪ ،‬ﺍﻟﺘﺠﺩﻴﺩ ‪ ،‬ﺍﻻﺒﺘﻜﺎﺭ ‪ ،‬ﺍﻟﺘﺤﺩﻴﺙ ‪ ،‬ﺍﻹﺒﺩﺍﻉ ‪ ،‬ﺍﻻﺨﺘﺭﺍﻉ‬

‫‪ ،‬ﻭﺍﻟﺘﺭﻗﻲ‪.‬‬

‫ﻥ ﺍﻟﺤﺩﺍﺜﺔ ﻤﺼﻁﻠﺢ ﺇﻴﺩﻴﻭﻟﻭﺠﻲ ﻤﺸﺤﻭﻥ ﺒﺎﻟﻤﻀﺎﻤﻴﻥ ﺍﻟﻔﻜﺭﻴﺔ ﻭﺍﻟﺘﺎﺭﻴﺨﻴﺔ‬ ‫ﻭﺤﻴﺙ ﺃ ّ‬

‫ﻥ ﻋﻠﻤﺎﺀ ﺍﻟﻤﻐﺭﺏ ﺘﺭﺠﻤﻭﺍ ﻤﻔﻬﻭﻡ ﺍﻟﺤﺩﺍﺜﺔ ﻭﻤﻀـﻤﻭﻨﻬﺎ‬ ‫ﻭﺍﻟﻌﻨﺎﺼﺭ ﺍﻟﻤﻜ َﻭّﻨﺔ ﻟﻠﺼﺭﺍﻉ ﻓﺈ ّ‬

‫ﺘﻠﻘﺎﺌﻴﹰﺎ ﺒﻤﺼﻁﻠﺢ ﺇﺴﻼﻤﻲ ﺇﻴﺩﻴﻭﻟﻭﺠﻲ ﻴﺤﻤل ﺍﻟﻤﻀﻤﻭﻥ ﻨﻔﺴﻪ ﻭﻴﺩل ﻋﻠﻴﻪ ﻭﻫﻭ ﻤﺼﻁﻠﺢ‬

‫ﺍﻻﺴﺘﻌﺩﺍﺩ‪.‬‬

‫ﻟﻘﺩ ﻅﻬﺭﺕ ﻓﻜﺭﺓ ﺍﻻﺴﺘﻌﺩﺍﺩ ﻜﻤﺼﻁﻠﺢ ﻭﻜﻤﻔﻬﻭﻡ ﻓﻜﺭﻱ ﻴـﺩل ﻋﻠـﻰ ﺍﻟﻤﻤﺎﺜﻠـﺔ‬

‫ﻻﺴﺘﻌﺩﺍﺩﺍﺕ ﺍﻵﺨﺭ ﻋﻠﻰ ﺇﺜﺭ ﺍﺤﺘﻼل ﻓﺭﻨﺴﺎ ﻟﻠﺠﺯﺍﺌﺭ ﺴﻨﻪ "‪ "1830‬ﻤﻤﺎ ﻴﺅ ﹶﻜّﺩ ﺇﺤﺴـﺎﺱ‬

‫ﺘﻔﻜﺭ ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪1422 / 2001 ، (2‬ﻫـ‬

‫ﺘﻘﺎﺭﻴﺭ ﻭﻤﺭﺍﺠﻌﺎﺕ‬

‫ﺍﻟﻤﻐﺎﺭﺒﺔ ﻭﻭﻋﻴﻬﻡ ﺒﻁﺒﻴﻌﺔ ﺍﻟﻐﺯﻭ ﺍﻻﺴﺘﻌﻤﺎﺭﻱ ‪ ،‬ﻓﺒﺭﺯﺕ ﻓﻜﺭﺓ ﺍﻻﺴﺘﻌﺩﺍﺩ ﻭﺘﻁﻭﱠﺭﺕ ﻤﻥ‬ ‫ﻤﻔﻬﻭﻡ ﺍﻟﺤﺸﺩ ﺍﻟﻌﺴﻜﺭﻱ ﻭﺍﻟﺘﺄﻫﻴل ﻟﻠﻤﻭﺍﺠﻬﺔ ﻤﻊ ﺍﻵﺨﺭ ﺇﻟﻰ ﻤﻔﻬﻭﻡ ﺍﻟﻤﺭﺍﺠﻌﺔ ﻭﺘﺠﺩﻴـﺩ‬

‫ﺍﻟﺘﻘﻨﻴﺎﺕ ﻭﺍﻵﻟﻴﺎﺕ ﻭﺍﻟﻤﻨﺎﻫﺞ ﺍﻟﻌﺴﻜﺭﻴﺔ ﻓﻘﻁ ‪ ،‬ﺜﻡ ﺇﻟﻰ ﻤﻔﻬﻭﻡ ﺍﻟﻤﺭﺍﺠﻌﺔ ﺍﻟﺸﺎﻤﻠﺔ ﻭﺍﻟﺘﺠﺩﻴﺩ‬

‫ﺃﻱ ﺘﺤﺩﻴﺙ ﺍﻟﺘﻘﻨﻴﺎﺕ ﻭﺍﻵﻟﻴﺎﺕ ﻭﺍﻟﻤﻔﺎﻫﻴﻡ ﻭﺍﻷﻓﻜﺎﺭ ﻭﺍﻷﻨﻅﻤﺔ‪.‬‬

‫ﻭﺍﻻﺴﺘﻌﺩﺍﺩ ﻤﺼﻁﻠﺢ ﺘﻘﻨﻲ ﻗﺭﺁﻨﻲ ﺍﺴﺘﻌﻤﻠﻪ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻓﻲ ﻤﻀﻤﻭﻥ ﺍﻟﺒﺤـﺙ‬

‫ﻋﻥ ﺍﻟﻘﻭﺓ ﻭﺘﺠﺩﻴﺩﻫﺎ ﻭﻋﺒ ﱠﺭ ﺒﻪ ﻋﻥ ﺍﻟﻤﻀﻤﻭﻥ ﺍﻟﻤﻁﻠﻕ ﻟﻠﻘﻭﺓ ﻭﺃﺭﺴﻠﻪ ﻓﻲ ﺼﻴﻐﺔ ﺍﻷﻤـﺭ‬

‫ﻓﻘﺎل ﺴﺒﺤﺎﻨﻪ ﻭﺘﻌﺎﻟﻲ ‪ ‬ﻭﺍﻋﺩﻭﺍ ﻟﻬﻡ ﻤﺎ ﺍﺴﺘﻁﻌﺘﻡ ﻤﻥ ﻗﻭﺓ ﻭﻤـﻥ ﺭﺒـﺎﻁ ﺍﻟﺨﻴـل ‪" .‬‬ ‫ﺍﻷﻨﻔﺎل ﺁﻴﺔ ‪ "60:‬ﻭﻗﻭﺓ ﺍﻵﺨﺭ ﻫﻲ ﻤﻌﻴﺎﺭ ﺍﻹﻋﺩﺍﺩ ﻭﺍﻻﺴﺘﻌﺩﺍﺩ ﻋﻨﺩ ﺍﻟﻤﺴﻠﻤﻴﻥ ﺍﻨﻁﻼﻗـﹰﺎ‬ ‫ﻥ ﺍﻻﺴﺘﻌﺩﺍﺩ ﻤﺼـﻁﻠﺢ‬ ‫ﻤﻥ ﺸﺭﻁ ﺍﻟﻤﻤﺎﺜﻠﺔ ﺍﻟﺫﻱ ﺍﺸﺘﺭﻁﻪ ﺍﻟﻔﻘﻬﺎﺀ ‪ .‬ﻭﻋﻠﻰ ﻀﻭﺀ ﺍﻵﻴﺔ ﻓﺈ ّ‬

‫ﻴﺩل ﻋﻠﻰ ﺍﻟﻤﻀﺎﻤﻴﻥ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻟﺘﻘﻨﻴﺔ ﻭﺍﻟﺘﻨﻅﻴﻤﻴﺔ ﻭﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﻭﺍﻟﺴﻴﺎﺴﻴﺔ ﻭﻏﻴﺭﻫﺎ ﻓﻬـﻭ‬

‫ﻴﺤﻤل ﻤﻀﻤﻭﻨﹰﺎ ﺸﻤﻭﻟﻴﹰﺎ ﻜﻤﺎ ﻴﺤﻤل ﻤﻀﻤﻭﻥ ﺍﻟﺘﺠﺩﺩ ﻭﺍﻟﺘﻁﻭﺭ ‪ ،‬ﻭﺍﻨﻁﻼﻗـﹰﺎ ﻤـﻥ ﻫـﺫﻩ‬

‫ﺍﻟﺤﻘﻴﻘﺔ ﻟﻤﻀﻤﻭﻥ ﺍﻻﺴﺘﻌﺩﺍﺩ ﻭﺘﻁﻭﺭﻫﺎ ﻨﺠﺩ ﻋﻠﻤﺎﺀ ﺍﻟﻤﻐﺭﺏ ﻴﻁﻭﺭﻭﻥ ﻤﻔﻬﻭﻡ ﺍﻻﺴﺘﻌﺩﺍﺩ‬ ‫ﻤﻥ ﻓﻜﺭﺓ ﺍﻟﺤﺸﺩ ﻭﺍﻟﺘﻬﻴﺅ ﻭﺍﻟﺘﺠﻤﻊ ﺍﻟﻬﺎﺌل ﺒﻘﺼﺩ ﺍﻟﻤﻭﺍﺠﻬﺔ ﺍﻟﻌﺴﻜﺭﻴﺔ ﻟﻠﻐﺯﻭ ﺇﻟﻰ ﻤﻔﻬـﻭﻡ‬

‫ﺠﺩﻴﺩ ﻴﺤﻤل ﻤﻀﻤﻭﻥ ﺍﻟﺤﺩﺍﺜﺔ ؛ ﻤﻥ ﺘﺠﺩﻴﺩ ﺍﻵﻟﻴﺎﺕ ﻭﺍﻟﺘﻘﻨﻴﺎﺕ ﻭﺇﻨﺸﺎﺀ ﺍﻟﺼﻨﺎﻋﺎﺕ ﺍﻟﺠﻴﺩﺓ‬

‫ﺴّﻴﺎﺴﻲ ‪ .‬ﻭﺃﺨﺫ ﻫﺫﺍ ﺍﻟﺘﻁﻭﻴﺭ ﻨﺼﻑ ﻗﺭﻥ ﻜﺎﻤل‬ ‫ﻭﺘﺠﺩﻴﺩ ﺍﻟﻬﻴﺎﻜل ﺍﻟﻌﺎﻤﺔ ﻟﻠﺩﻭﻟﺔ ﻭﻟﻠﺒﻨﺎﺀ ﺍﻟ َ‬

‫‪ .‬ﻭﻤﻥ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺫﻴﻥ ﺴﺎﻫﻤﻭﺍ ﻓﻲ ﻫﺫﺍ ﺍﻟﺘﻁﻭﻴﺭ ﺍﻟﻜﺭﺩﻭﺩﻱ ﻓﻲ ﻜﺘﺎﺒﻪ "ﻜﺸﻑ ﺍﻟﻐﻤﺔ ﻓـﻲ‬

‫ﻥ ﺤﺭﺏ ﺍﻟﻨﻅﺎﻡ ﺤﻕ ﻋﻠﻰ ﻫﺫﻩ ﺍﻷﻤﺔ " ‪ .‬ﻭﺍﻟﻐﺎﻟﻲ ﺍﻟﻠﺠـﺎﺌﻲ ﻓـﻲ "ﻤﻘﻤـﻊ ﺍﻟﻜﻔـﺭﺓ "‬ ‫ﺃّ‬ ‫ﻭﺍﻟﺴﻤﻼﻟﻰ ﻓﻲ "ﻋﻨﺎﻴﺔ ﺍﻻﺴﺘﻌﺎﻨﺔ"‪.‬ﻭﺍﻟﻔﻼﻕ ﻓﻲ "ﺘﺎﺝ ﺍﻟﻤﻠﻙ ﺍﻟﻤﺒﺘﻜـﺭ " ﻭﺍﺒـﻥ ﺍﻷﻋـﺭﺝ‬

‫ﻭﻋﻠﻲ ﺯﻨﻴﺒﺭ ﻭﻋﺒﺩ ﺍﻟﻜﺭﻴﻡ ﻤﺭﺍﺩ‪.‬‬

‫ﺨﻁﺎﺏ ﺍﻟﺘﺤﺩﻴﺙ ﻓﻲ ﺍﻷﺼﻭل ﺍﻟﻜﺒﺭﻯ ﻟﻨﻅﺭﻴﺔ ﺍﻻﺴﺘﻌﺩﺍﺩ‪:‬‬ ‫ﻨﺎﻗﺵ ﺍﻟﺒﺎﺤﺙ ﻓﻲ ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺙ‬

‫ﺍﻷﺼﻭل ﺍﻟﺘﻘﻨﻴﺔ ﻟﻼﺴﺘﻌﺩﺍﺩ ﺒﻴﻥ ﺍﻟﺘﺄﺼﻴل‬

‫ﻥ‬ ‫ﻭﺍﻟﻤﻤﺎﺜﻠﺔ ﻓﺘﺤﺩﺙ ﻓﻲ ﺍﻟﻔﺼل ﺍﻟﺴﺎﺒﻊ ﻋﻥ ﺍﻟﺠﻬﺎﺩ ﻭﺍﻟﺼﱡﻠﺢ ﻓﻲ ﺍﻟﻨﻅﺭﻴﺔ ﺍﻟﺴﱠﻠﻔﻴﺔ ﻓﺫﻜﺭ ﺃ ّ‬

‫ﺍﻟﻐﺯﻭ ﺍﻟﻼﺘﻴﻨﻲ ﺍﻷﻭﺭﻭﺒﻲ ﺨﻠﻕ ﻟﻠﻤﻐﺭﺏ ﺒﻭﺴﺎﺌﻠﻪ ﺍﻟﻤﺩﻨﻴﺔ ﻭﺍﻟﻌﺴﻜﺭﻴﺔ ﻤﺠﻤﻭﻋﺔ ﻤﻥ‬ ‫ﺍﻟﻘﻀﺎﻴﺎ ﺸﻜﻠﺕ ﻓﻲ ﻤﺠﻤﻭﻋﻬﺎ ﺘﺤ َﺩّﻴﹰﺎ ﺤﻀﺎﺭﻴ ﹰﺎ ﺃﺼﺒﺢ ﻋﻠﻰ ﺍﻟﻌﻠﻤﺎﺀ ﺒﺎﻋﺘﺒﺎﺭﻫﻡ ﺍﻷﺴﺎﺱ‬

‫ﺍﻟﻤﺭﺠﻌﻲ ﻟﻠﺤﻀﺎﺭﺓ ﻭﻟﻭﻅﻴﻔﺘﻬﻡ ﻜﻤﺫﻫﺏ ﺃﻭ ﻨﻅﺎﻡ ﺭﺴﺎﻟﻲ ﻤﻭﺍﺠﻬﺔ ﻫﺫﻩ ﺍﻟﺘﺤﺩﻴﺎﺕ‬

‫ﻗﺭﺍﺀﺓ ﻓﻲ ﻨﻅﺭﻴﺔ ﺍﻻﺴﺘﻌﺩﺍﺩ ﻓﻲ ﺍﻟﻤﻭﺍﺠﻬﺔ ﺍﻟﺤﻀﺎﺭﻴﺔ ﺩ‪ .‬ﻋﺒﺩ ﺍﷲ ﻤﺤﻤﺩ ﺍﻷﻤﻴﻥ ﺍﻟﻨﻌﻴﻡ‬ ‫ﻭﺘﺸﺨﻴﺹ ﺍﻟﺤل ﻟﻬﺎ ﻭﺘﺤﺩﻴﺩ ﺍﻟﻤﻭﻗﻑ ﻤﻨﻬﺎ ‪ ،‬ﻭﻗﺩ ﻭﺍﺠﻬﻭﻫﺎ ﻏﻴﺭ ﺃﻨﻬﺎ ﺍﺴﺘﻨﺯﻓﺕ‬

‫ﻤﺅﻫﻼﺘﻬﻡ ﻭﻗﺩﺭﺍﺘﻬﻡ ﻭﺤﻁﻤﺕ ﻤﺫﻫﺒﻬﻡ ﻭﺃﺩّﺕ ﺇﻟﻰ ﻓﺸﻠﻬﻡ ﻜﻨﻅﺎﻡ ﻤﺭﺠﻌﻲ ﻓﻲ ﻜل ﺸﺊ ‪.‬‬ ‫ﻭﻫﺫﻩ ﺍﻟﻘﻀﺎﻴﺎ ﻫﻲ ‪:‬‬

‫‪ -‬ﻗﻀﻴﺔ ﺍﻟﺠﻬﺎﺩ ﻭﺍﻟﺼﻠﺢ‪.‬‬

‫‪ -‬ﻗﻀﻴﺔ ﺍﻟﺤﻤﺎﻴﺔ ﺍﻟﻘﻨﺼﻠﻴﺔ‪.‬‬

‫‪ -‬ﻗﻀﻴﺔ ﺍﻟﺘﺠﺎﺭﺓ ﻤﻊ ﺃﻭﺭﻭﺒﺎ‪.‬‬

‫ ﺍﻟﻘﻀﻴﺔ ﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﻭﺩﻭﺭﻫﺎ ﻓﻲ ﺍﻟﻤﻭﺍﺠﻬﺔ‪.‬‬‫‪ -‬ﻗﻀﻴﺔ ﺘﺤﺩﻴﺙ ﺍﻟﺠﻴﺵ‪.‬‬

‫‪ -‬ﻗﻀﻴﺔ ﺍﻻﺴﺘﻌﺩﺍﺩ ﺃﻭ ﻨﻅﺎﻡ ﺍﻟﻤﺭﺍﺠﻌﺔ‪.‬‬

‫ﻓﺒﺎﻟﻨﺴﺒﺔ ﻟﻠﺤﻤﺎﻴﺔ ﺍﻟﻘﻨﺼﻠﻴﺔ ﻓﻘﺩ ﻭﺍﺠﻬﻬﺎ ﺍﻟﻌﻠﻤﺎﺀ ﺒﺎﻟﺘﺤﺫﻴﺭ ﻤﻥ ﻋﻭﺍﻗﺒﻬﺎ ﻭﺃﺼـﺩﺭﻭﺍ‬

‫ﺃﺤﻜﺎﻡ ﺍﻟﺘﻜﻔﻴﺭ ﻀﺩ ﺃﺼﺤﺎﺒﻬﺎ ﻭﺍﻟﺘﺸﻬﻴﺭ ﺒﻬﻡ ﺍﻨﻁﻼﻗﹰﺎ ﻤﻥ ﻭﻋﻴﻬﻡ ﺒﺨﻁﻭﺭﺘﻬﺎ ﺍﻟﺤﻀـﺎﺭﻴﺔ‬ ‫ﻏﻴﺭ ﺃﻨﻬﻡ ﻟﻡ ﻴﺘﺠﺎﻭﺯﻭﺍ ﻤﻭﺍﺠﻬﺘﻬﺎ ﺒﺎﻟﺴﻼﺡ ﺍﻟﻔﻘﻬﻲ ﺤﻴﺙ ﻅﻬﺭ ﺒﻭﻀﻭﺡ ﺃﻨﻬﺎ ﺃﻜﺒﺭ ﻤـﻥ‬ ‫ﻨﻔﻭﺫﻫﻡ ﻭﺴﻠﻁﺘﻬﻡ ﻜﻤﺎ ﺘﺒﻴّﻥ ﺃﻨﻬﺎ ﺃﻜﺒﺭ ﻤﻥ ﻨﻔﻭﺫ ﺍﻟﺩﻭﻟﺔ ﻨﻔﺴﻬﺎ‪.‬‬

‫ﻥ ﺍﺠﺘﻬﺎﺩ ﺍﻟﻌﻠﻤﺎﺀ ﺤﻭﻟﻬﺎ ﻴﺘﻤﻴ ّﺯ ﺒﺜﻼﺜﺔ ﺍﺘﺠﺎﻫﺎﺕ‬ ‫ﺃﻤﺎ ﻗﻀﻴﺔ ﺍﻻﺴﺘﻌﺩﺍﺩ ﻭﺍﻟﻤﺭﺍﺠﻌﺔ ﻓﺈ ّ‬

‫ﺃﺴﺎﺴﻴﺔ ﻫﻲ‪:‬‬

‫ ﺃﻁﺭﻭﺤﺔ ﺍﻻﺘﺠﺎﻩ ﺍﻟﺴﻠﻔﻲ ﺍﻟﻤﺤﺎﻓﻅ ﺍﻟﺫﻱ ﺃﻜﹼﺩ ﻋﻠﻰ ﺍﻟﺠﻬﺎﺩ ﻭﻗﺩّﻡ ﻤﺸﺭﻭﻋﹰﺎ ﻟﺘﺼـﺤﻴﺢ‬‫ﺍﻷﻭﻀﺎﻉ ﻭﺘﺠﺎﻭﺯ ﺍﻷﺯﻤﺔ ﻭﺍﻻﻨﻬﺯﺍﻡ ﻜﻤﺎ ﺘﻌﻜﺴﻪ ﻨﻅﺭﻴﺔ ﺍﻟﻌﺭﺍﻗﻲ ﻭﺍﻟﺒﻴﻌﺔ ﺍﻟﺤﻔﻴﻅﻴﺔ‪.‬‬

‫ ﺃﻁﺭﻭﺤﺔ ﺍﻻﺘﺠﺎﻩ ﺍﻟﺘﻭﻓﻴﻘﻲ ﺍﻟﺫﻱ ﺤﺎﻭل ﺍﻟﺘﻭﻓﻴﻕ ﺒﻴﻥ ﺍﻟﺘﺄﺼﻴل ﻭﺍﻟﺘﺤﺩﻴﺙ ﻓﻲ ﻤﺸﺭﻭﻉ‬‫ﺍﻟﻤﺭﺍﺠﻌﺔ‪.‬‬

‫ﺢ ﻋﻠﻰ ﺍﻟﺩﺨﻭل ﻓﻲ ﻨﻅﺎﻡ ﺍﻟﻤﻌﺎﺼـﺭﺓ‬ ‫ ﺃﻁﺭﻭﺤﺔ ﺍﻻﺘﺠﺎﻩ ﺍﻟﻭﺍﻗﻌﻲ ﺍﻟﺘﺤﺩﻴﺜﻲ ﺍﻟﺫﻱ ﺃﻟ ّ‬‫ﺒﺸﻜل ﺸﻤﻭﻟﻰ ﻭﺩﺍﻓﻊ ﻋﻥ ﺍﻻﻗﺘﻨﺎﻉ ﻭﺍﻟﻌﻤل ﺒﺘﻘﻨﻴـﺎﺕ ﺍﻟﺤﺩﺍﺜـﺔ ﺒﺎﻋﺘﺒﺎﺭﻫـﺎ ﺍﻟﺤـل‬

‫ﺍﻟﺼﺤﻴﺢ ﻟﺘﺠﺎﻭﺯ ﺍﻷﺯﻤﺔ ﻭﺍﻟﺴﻘﻭﻁ ‪ ،‬ﻭﺃﻜﹼﺩ ﻋﻠﻰ ﺘﺤﺩﻴﺙ ﺍﻷﺼـﺎﻟﺔ ﺍﻨﻁﻼﻗـﹰﺎ ﻤـﻥ‬ ‫ﺘﺼﻭﺭ ﻤﻭﻀﻭﻋﻲ ﻴﻘﻭﻡ ﻋﻠﻰ ﺍﻟﺘﺤﻠﻴل ﺍﻟﺘﺎﺭﻴﺨﻲ ﻭﺍﻟﻭﺍﻗﻌﻲ ﻭﺍﻟﻔﻜﺭﻱ‪.‬‬

‫ﻟﻘﺩ ﻅﻬﺭﺕ ﻗﻀﻴﺔ ﺍﻟﺠﻬﺎﺩ ﻜﻘﻀﻴﺔ ﻤُﻠﺤّﺔ ﻭﻤﺸﻜﻠﺔ ﻤﺼﻴﺭﻴﺔ ﻋﻨﺩﻤﺎ ﺘﻤﻜﻨﺕ ﻓﺭﻨﺴﺎ‬

‫ﻤﻥ ﺍﺤﺘﻼل ﺍﻟﺠﺯﺍﺌﺭ ﺴﻨﺔ ‪1830‬ﻡ ﻭﺴﻘﻭﻁ ﺘﻁﻭﺍﻥ ‪1860-1859‬ﻡ‪ .‬ﻭﺍﻨﻬﺯﺍﻡ ﺍﻟﺠﻴﺵ‬

‫ﺘﻔﻜﺭ ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪1422 / 2001 ، (2‬ﻫـ‬

‫ﺘﻘﺎﺭﻴﺭ ﻭﻤﺭﺍﺠﻌﺎﺕ‬

‫ﺍﻟﻤﻐﺭﺒﻲ ﻓﻲ ﻤﻌﺭﻜﺔ ﺍﻴﺴﻠﻲ ‪ 1844‬ﻭﺍﻟﺴﺅﺍل ﻟﻤﺎﺫﺍ ﻟﻡ ﺘﺘﺤﺭﻙ ﻗﻀﻴﺔ ﺍﻟﺠﻬﺎﺩ ﻭﺘﻔﺭﺯ ﺘﻴﺎﺭﹰﺍ‬ ‫ﺇﺼﻼﺤﻴﹰﺎ ﻗﺒل ‪1830‬ﻡ ‪ ،‬ﺤﻴﻨﻤﺎ ﻭﻗﻊ ﺍﺤﺘﻼل ﻤﺩﻥ ﺍﻟﻤﻐﺭﺏ ﺍﻟﺴﺎﺤﻠﻴﺔ ﻤﻨﺫ ﺍﻟﻘﺭﻥ ﺍﻟﺨﺎﻤﺱ‬ ‫ﻥ ﻫﺫﺍ ﺍﻟﺴﻜﻭﺕ ﻴﺩل ﻋﻠﻰ ﻏﻔﻠﺔ‬ ‫ﻋﺸﺭ ﻭﻤﺎ ﺘﺯﺍل ﻤﺤﺘﻠﺔ ﺇﻟﻰ ﺍﻵﻥ )ﺴﺒﺘﻪ ﻭﻤﻠﻴﻠﻪ (؟‪ .‬ﺇ ّ‬

‫ﺨﻁﻴﺭﺓ ﻭﺨﻠل ﻓﻲ ﺍﻟﻭﻋﻲ ﻭﺠﻬل ﺤﻘﻴﻘﻲ ﺒﺎﻵﺨﺭ ﻭﻤﺤﺎﻭﻟﺔ ﺘﺠﺎﻫل ﺘﻘﻨﻴﺎﺘﻪ ﺤﺘﻰ ﺘﺴﺒّﺏ‬ ‫ﻫﺫﺍ ﺍﻟﺘﺠﺎﻫل ﻓﻲ ﺍﻟﻭﻗﻭﻉ ﻓﻲ ﺠﻬل ﺤﻘﻴﻘﻲ ﻓﻀﺢ ﻋﺠﺯ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻥ ﺘﻘﺩﻴﻡ ﻤﺸﺭﻭﻉ ﻋﻠﻤﻲ‬

‫ﺤﻭل ﻨﻅﺭﻴﺔ ﺍﻟﻤﻤﺎﺜﻠﺔ ﻭﻫﻭ ﺍﻟﻤﺸﺭﻭﻉ ﺍﻟﺫﻱ ﺘﺒﻨﺎﻩ ﻨﻅﺎﻡ ﺍﻟﻤﺜﻘﻔﻴﻥ )ﺍﻹﻨﺘﻠﺠﻨﺴﻴﺎ( ﻓﻲ‬ ‫ﺼﻭﺭﺘﻪ ﺸﺒﻪ ﺍﻟﻌﻠﻤﺎﻨﻴﺔ ﻭﺘﺤﻭّل ﻤﻥ ﺒﻌﺩ ﺇﻟﻰ ﺘﺼﻭﺭ ﻋﻠﻤﺎﻨﻲ ﺤﻘﻴﻘﻲ ﻟﻤﺸﺭﻭﻉ ﺍﻟﻤﻤﺎﺜﻠﺔ ‪.‬‬

‫ﺴّﻴﺎﺴﻴﺔ ﺍﻷﺨﺭﻯ ‪ ،‬ﻫـﻲ‬ ‫ﻟﻘﺩ ﺒﺭﺯﺕ ﻗﻀﻴﺔ ﺍﻟﺠﻬﺎﺩ ﻤﺭﺘﺒﻁﺔ ﺒﺴﻠﺴﻠﺔ ﻤﻥ ﺍﻟﻘﻀﺎﻴﺎ ﺍﻟ َ‬

‫ﺒﻴﻌﺔ ﺍﻟﺠﺯﺍﺌﺭ ﻟﻠﺴﻠﻁﺎﻥ ﺍﻟﻤﻭﻟﻰ ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﻤﻥ ﺃﺠـل ﺘﻭﺤﻴـﺩ ﺍﻟﻤﻐـﺭﺒﻴﻥ ﺍﻷﻗﺼـﻰ‬

‫ﻭﺍﻷﻭﺴﻁ ﻭﻗﻀﻴﺔ ﺍﻟﺜﻭﺭﺓ ﺍﻟﺠﺯﺍﺌﺭﻴﺔ ﺒﺯﻋﺎﻤﺔ ﻋﺒﺩ ﺍﻟﻘﺎﺩﺭ ﺒﻥ ﻤﺤﻲ ﺍﻟﺩﻴﻥ‪ .‬ﻭﻟﻘـﺩ ﺍﻨﻘﺴـﻡ‬

‫ﻋﻠﻤﺎﺀ ﺍﻟﻤﻐﺭﺏ ﺤﻭل ﻫﺫﻩ ﺍﻟﻘﻀﺎﻴﺎ ﻓﻔﺭﻴﻕ ﺭﺃﻯ ﻋﺩﻡ ﻀﺭﻭﺭﺓ ﺍﻟﺭﺒﻁ ﺒﻴﻥ ﻫﺫﻩ ﺍﻟﻘﻀـﺎﻴﺎ‬

‫ﻭﺍﻟﺘﺭﻜﻴﺯ ﻋﻠﻰ ﺍﻟﺠﻬﺎﺩ ﻓﻘﻁ ﺒﻴﻨﻤﺎ ﺭﺃﻯ ﻓﺭﻴﻕ ﺁﺨﺭ ﻀﺭﻭﺭﺓ ﺍﻟﺭﺒﻁ ﺒـﻴﻥ ﻤﺠﻤـل ﻫـﺫﻩ‬

‫ﺴّﻴﺎﺴﻴﺔ ﻭﻫﻭ ﺍﻟﺭﺃﻱ ﺍﻟﺫﻱ ﺘﺭﺠﱠﺢ ﺒﻌﺩ ﻅﻬﻭﺭ ﺍﻟﺨﻁﺭ ﺍﻟﻔﺭﻨﺴﻲ‪.‬‬ ‫ﺍﻟﻘﻀﺎﻴﺎ ﺍﻟ َ‬

‫ﺜﻡ ﺍﻨﻔﺠﺭ ﺍﻟﺨﻼﻑ ﺒﻴﻥ ﻋﻠﻤﺎﺀ ﺍﻟﻤﻐﺭﺏ ﺍﺜﺭ ﺘﻭﻗﻴﻊ ﺍﻟﺴﻠﻁﺎﻥ ﺴﻴﺩﻱ ﻤﺤﻤﺩ ﺒﻥ ﻋﺒﺩ‬

‫ﺍﻟﺭﺤﻤﻥ ﻹﺘﻔﺎﻗﻴﺔ ﺼﻠﺢ ﻤﻊ ﺍﻷﺴﺒﺎﻥ ‪1860‬ﻡ ﺍﻨﺴﺤﺒﺕ ﺒﻤﻭﺠﺒﻬﺎ ﺃﺴﺒﺎﻨﻴﺎ ﻤﻥ ﺘﻁﻭﺍﻥ ﻨﻅﻴﺭ‬ ‫ﻏﺭﺍﻤﺔ ﻤﺎﻟﻴﺔ ﺒﻤﺒﻠ ﻤﺎﺌﺔ ﻤﻠﻴﻭﻥ ﺒﺴﻴﻁﺔ ﻴﺅﺩﻴﻬﺎ ﺍﻟﻤﻐﺭﺏ ﻷﺴﺒﺎﻨﻴﺎ ﻓﺭﻓﺽ ﺍﻟﺴﻠﻔﻴﻭﻥ ﻤـﻥ‬ ‫ﻋﻠﻤﺎﺀ ﺍﻟﻤﻐﺭﺏ ﻤﺒﺩﺃ ﺍﻟﺼﻠﺢ ﻭﺩﻓﻊ ﺍﻟﻐﺭﺍﻤﺔ ﻭﺘﺸﺒﺙ ﻫﺫﺍ ﺍﻟﻔﺭﻴﻕ ﺒﺎﻟﺩﻋﻭﺓ ﻟﻠﺠﻬﺎﺩ ﻭﺤﻤـل‬

‫ﺍﻟﺴﻼﺡ ﺍﻟﺫﻱ ﻜﺎﻥ ﻴﺭﻯ ﻓﻴﻪ ﺍﻟﺤل ﺍﻟﻭﺤﻴﺩ ﻹﺒﻌﺎﺩ ﺍﻟﺨﻁﺭ ﺍﻷﻭﺭﻭﺒﻲ ﻋﻥ ﺍﻟﻤﻐﺭﺏ ‪ .‬ﻭﺃﻤﺎ‬

‫ﺍﻻﺘﺠﺎﻩ ﺍﻟﻭﺍﻗﻌﻲ ﻓﻘﺩ ﻜﺎﻥ ﻴﺭﻓﺽ ﺍﻟﺠﻬﺎﺩ ﻷﺴﺒﺎﺏ ﻤﻭﻀﻭﻋﻴﺔ ﻓﻲ ﻨﻅﺭﻩ ﻭﺃﺒﺭﺯ ﺭﻭﺍﺩ ﻫﺫﺍ‬ ‫ﺍﻻﺘﺠﺎﻩ ﻋﻠﻰ ﺍﻟﺴﻤﻼﻟﻲ ﻭﺃﺤﻤﺩ ﺍﻟﻨﺎﺼﺭﻱ‪.‬‬

‫ﻥ ﻤـﺭﺠﺢ‬ ‫ﺘﺅ ﹶﻜّﺩ ﻭﺠﻬﺔ ﻨﻅﺭ ﺍﻻﺘﺠﺎﻩ ﺍﻟﺴﻠﻔﻲ ﺍﻟﺫﻱ ﻴﻤﺜﻠﻪ ﺍﻟﺸﻴﺦ ﺃﺤﻤﺩ ﺍﻟﻌﺭﺍﻗـﻲ ﺃ ّ‬

‫ﺍﻟﺠﻭﺍﺯ ﺃﻭ ﺍﻟﻤﻨﻊ ﻤﻥ ﺇﻋﻁﺎﺀ ﺍﻟﻐﺭﺍﻤﺔ ﻤﺭﺘﺒﻁ ﺒﺎﻟﻘﺩﺭﺓ ﻋﻠﻰ ﻤﻭﺍﺠﻬﺔ ﺍﻟﻐﺯﻭ ﺃﻭ ﻋﺩﻡ ﺍﻟﻘﺩﺭﺓ‬ ‫ﻋﻠﻰ ﻤﻭﺍﺠﻬﺘﻪ‪ ،‬ﻓﺈﺫﺍ ﻜﺎﻨﺕ ﺍﻟﻘﺩﺭﺓ ﻋﻠﻰ ﺍﻟﻤﻭﺍﺠﻬﺔ ﻤﻤﻜﻨﺔ ﻭﻟﻡ ﻴﺅﺜﺭ ﻋﻠﻴﻬﺎ ﺴﻭﻯ ﺍﻟﻔﺴـﺎﺩ‬ ‫ﻭﺨﻴﺎﻨﺔ ﺍﻟﻤﺴﺅﻭﻟﻴﺔ ﻓﻼ ﻴﺠﻭﺯ ﺇﻋﻁﺎﺀ ﺍﻟﻐﺭﺍﻤﺔ ﺒل ﻴﺠﺏ ﺇﺯﺍﻟﺔ ﺍﻟﻔﺴﺎﺩ ﻭﺇﺫﺍ ﻜﺎﻨﺕ ﺍﻟﻘـﺩﺭﺓ‬

‫ﻏﻴﺭ ﻤﻤﻜﻨﺔ ﻴﺠﻭﺯ ﺤﻴﻨﺌﺫ ﺇﻋﻁﺎﺀ ﺍﻟﻐﺭﺍﻤﺔ ﺤﻴﺙ ﺍﻋﺘﺒﺭ ﺍﻟﻌﺭﺍﻗﻲ ﺃﻥ ﺍﻟﻤﻐﺎﺭﺒﺔ ﻟﻡ ﻴﻨﻬﺯﻤﻭﺍ‬

‫ﻗﺭﺍﺀﺓ ﻓﻲ ﻨﻅﺭﻴﺔ ﺍﻻﺴﺘﻌﺩﺍﺩ ﻓﻲ ﺍﻟﻤﻭﺍﺠﻬﺔ ﺍﻟﺤﻀﺎﺭﻴﺔ ﺩ‪ .‬ﻋﺒﺩ ﺍﷲ ﻤﺤﻤﺩ ﺍﻷﻤﻴﻥ ﺍﻟﻨﻌﻴﻡ‬ ‫ﻟﻀﻌﻔﻬﻡ ﺇﺫ ﺍﻨﺘﺼﺭﻭﺍ ﻓﻲ ﺍﻟﺒﺩﺍﻴﺔ ﺜﻡ ﺍﻨﻬﺯﻤﻭﺍ ﺒﺴﺒﺏ ﺍﻟﻔﺴﺎﺩ ﺍﻹﺩﺍﺭﻱ ﻭﺍﻷﺨﻼﻗﻲ ﻭﻏﻴﺎﺏ‬ ‫ﺍﻟﺸﻌﻭﺭ ﺒﺎﻟﻤﺴﺅﻭﻟﻴﺔ ‪ ،‬ﻭﺍﻨﻁﻼﻗﹰﺎ ﻤﻥ ﻫﺫﻩ ﺍﻟﻨﺘﻴﺠﺔ ﻁـﺭﺡ ﻤﺸـﺭﻭﻋﹰﺎ ﻟﺘﺤﻘﻴـﻕ ﺍﻟﻨﺼـﺭ‬ ‫ﻭﺍﻜﺘﺴﺎﺏ ﺍﻟﻘﻭﺓ ﻭﺘﺠﻨﺏ ﺍﻟﺴﻘﻭﻁ‪.‬‬

‫ﻟﻘﺩ ﻋﺯﱠﺯﺕ ﻫﺯﻴﻤﺔ ﺍﻟﻤﻐﺭﺏ ﻓﻲ ﻤﻌﺭﻜﺔ ﺍﻴﺴﻠﻰ ‪1844‬ﻡ ﻭﺘﻁﻭﺍﻥ ‪1860‬ﻡ ﻤﻭﻗﻑ‬

‫ﺍﻻﺘﺠﺎﻩ ﺍﻟﻭﺍﻗﻌﻲ ﺍﻟﺫﻱ ﺘﺄﺜﹼﺭ ﺒﺎﻟﻭﺍﻗﻊ ﻭﺍﺴﺘﺨﻠﺹ ﻤﻨﻪ ﺤﺠﺠﻪ ﻭﻤﻭﻗﻔﻪ ﻟﺭﻓﺽ ﻓﻜﺭﺓ ﺍﻟﺠﻬﺎﺩ‬

‫ﻭﻴﻤ ﹶﺜّل ﻫﺫﺍ ﺍﻟﺘﻴﺎﺭ ﻋﻠﻰ ﺒﻥ ﻤﺤﻤﺩ ﺍﻟﺴﻤﻼﻟﻲ ﻭﺃﺤﻤﺩ ﺒﻥ ﺨﺎﻟﺩ ﺍﻟﻨﺎﺼـﺭﻱ ‪ .‬ﻭﻤﻀـﻤﻭﻥ‬

‫ﻨﻅﺭﻴﺔ ﺍﻟﺴﻤﻼﻟﻲ ﻴﺘﻠﺨﺹ ﻓﻲ ‪:‬‬

‫ ﻴﺠﺏ ﻗﺒل ﺍﻟﺠﻬﺎﺩ ﺘﺤﺩﻴﺙ ﺍﻟﻘﻁﺎﻉ ﺍﻟﻌﺴﻜﺭﻱ ﻭﺘﺠﺎﻭﺯ ﺍﻟﺘﻘﻨﻴﺎﺕ ﺍﻟﻌﺴﻜﺭﻴﺔ ﺍﻟﻌﺘﻴﻘﺔ‪.‬‬‫‪ -‬ﻴﺠﺏ ﺘﺤﻜﻴﻡ ﺍﻟﻌﺎﺩﺓ ﻭﺍﻟﻭﺍﻗﻊ ﻭﻟﻴﺱ ﻨﺩﺍﺀﺍﺕ ﺍﻟﺭﺃﻱ ﺍﻟﻌﺎﻡ‪.‬‬

‫‪ -‬ﺇﻥ ﺍﻟﺘﻨﺎﺯﻻﺕ ﺍﻟﺘﻲ ﻗﺩﻤّﻬﺎ ﺍﻟﺴﻠﻁﺎﻥ ﻭﻗﺒﻭﻟﻪ ﺍﻟﻐﺭﺍﻤﺎﺕ ﺍﻟﺤﺭﺒﻴﺔ ﻤﻘﺎﺒل ﺍﻟﺤﻔﺎﻅ ﻋﻠـﻰ‬

‫ﺴﻴﺎﺴﺔ ﺍﻟﻤﺘﻁﺎﺒﻘﺔ ﻤﻊ ﺍﻟﺸﺭﻴﻌﺔ ﻗﻴﺎﺴـﹰﺎ ﻋﻠـﻰ ﻤـﺎ ﻓﻌﻠـﻪ‬ ‫ﺍﺴﺘﻘﻼل ﺍﻟﻤﻐﺭﺏ ﻫﻲ ﺍﻟ َّ‬ ‫ﺍﻟﺭﺴﻭل) ‪ (‬ﻓﻲ ﻏﺯﻭﺓ ﺍﻷﺤﺯﺍﺏ ﺤﻴﻨﻤﺎ ﺃﺭﺍﺩ ﺩﻓﻊ ﺜﻠﺙ ﺘﻤﺭ ﺍﻟﻤﺩﻴﻨـﺔ ﻟﻠﻜﻔـﺎﺭ ﺤﺘـﻰ‬

‫ﻴﺭﺠﻌﻭﺍ ﻋﻥ ﺤﺼﺎﺭ ﺍﻟﻤﺴﻠﻤﻴﻥ‪.‬‬

‫ ﺍﻟﺭﺃﻱ ﺍﻟﺼﻭﺍﺏ ﻫﻭ ﻤﺎ ﻗﺩّﻤﻪ ﺃﻤﻴﺭ ﺍﻟﺒﻼﺩ ﻷﻨﻪ ﺍﻷﻋﺭﻑ ﺒﺄﺤﻭﺍﻟﻬﺎ ﻭﻗﺩ ﻗﺭﱠﺭ ﺍﻟﺴﻠﻁﺎﻥ‬‫ﻥ ﺍﻟﻤﻐﺭﺏ ﻏﻴﺭ ﻗﺎﺩﺭ ﻋﻠﻰ ﺍﻟﻘﻴﺎﻡ ﺒﺎﻟﺠﻬﺎﺩ‪.‬‬ ‫ﺃّ‬

‫ ﺇﺫﺍ ﺤﺩﺙ ﺨﻼﻑ ﺒﻴﻥ ﺍﻷﻤﻴﺭ ﻤﻥ ﺠﻬﺔ ﻭﺍﻟﻌﻠﻤﺎﺀ ﻤﻥ ﺠﻬﺔ ﺃﺨﺭﻯ ﻴﺭﺠﺢ ﺭﺃﻯ ﺍﻷﻤﻴﺭ‬‫ﻋﻠﻰ ﺭﺃﻯ ﺍﻟﻌﻠﻤﺎﺀ‪.‬‬

‫ﻥ ﺍﻟﺠﻬﺎﺩ ﻴﻘﻭﻡ ﻋﻠﻰ ﺨﻁﺎﺏ ﺍﻟﺘﻜﻠﻴﻑ ﺃﻱ ﺍﻟﻘﺩﺭﺓ ﻋﻠﻴﻪ ﻭﺍﻟﻤﻐﺎﺭﺒﺔ ﻋﻠﻰ ﻏﻴﺭ ﺫﻟﻙ‪.‬‬ ‫‪ -‬ﺇّ‬

‫ ﺍﻓﺘﻘﺎﺭ ﺍﻟﻤﻐﺭﺏ ﺇﻟﻰ ﺍﺴﻁﻭل ﺒﺤﺭﻱ ﻗﺎﺩﺭ ﻋﻠﻰ ﺩﻋﻡ ﻋﻤﻠﻴﺔ ﺍﻟﺠﻬﺎﺩ ﻓﻲ ﺍﻟﺒﺭ ﻤﻤﺎ ﻴﺅ ﹶﻜّﺩ‬‫ﻋﺠﺯﻩ ﺍﻟﻤﻁﻠﻕ ﻋﻥ ﺍﻟﻘﻴﺎﻡ ﺒﺄﻱ ﺠﻬﺎﺩ‪.‬‬

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‫ﻥ ﻫﺫﻩ ﺍﻟﻤﺒﺭﺭﺍﺕ ﻭﺍﻟﺤﺠﺞ ﺍﻟﺘﻲ ﺴﺎﻗﻬﺎ ﺍﻟﺴﻤﻼﻟﻲ ﻫﻲ ﻤﺒـﺭﺭﺍﺕ‬ ‫ﻭﻴﺫﻜﺭ ﺍﻟﻌﻤﺎﺭﻱ ﺃ ّ‬

‫ﻭﺤﺠﺞ ﺩﺍﻓﻊ ﺒﻬﺎ ﻋﻥ ﺍﻟﻤﻭﻗﻑ ﺍﻟﺭﺴﻤﻲ ﺃﻤﺎ ﻤﻭﻗﻔﻪ ﻫﻭ – ﺃﻱ ﺍﻟﺴﻤﻼﻟﻲ – ﻓﻘﺩ ﻜـﺎﻥ‬

‫ﻴﻤﻴل ﻓﻴﻪ ﺇﻟﻲ ﺍﻟﺩﻋﻭﺓ ﻟﻠﺠﻬﺎﺩ ﻭﺃﻋﻠﻥ ﺫﻟﻙ ﻓﻲ ﺃﻤﺎﻜﻥ ﻜﺜﻴﺭﺓ ﻤﻥ ﻜﺘﺒﻪ‪.‬‬

‫ﺃﻤﺎ ﺍﻟﺸﻴﺦ ﺃﺤﻤﺩ ﺒﻥ ﺨﺎﻟﺩ ﺍﻟﻨﺎﺼﺭﻱ ﻓﻘﺩ ﻋﺒ ﱠﺭ ﻋﻥ ﺭﻓﻀﻪ ﻟﻠﺠﻬﺎﺩ ﺍﻨﻁﻼﻗـﹰﺎ ﻤـﻥ‬

‫ﺃﺴﺒﺎﺏ ﻋﺴﻜﺭﻴﺔ ﻭﺴﻴﺎﺴﻴﺔ ﻭﺍﺠﺘﻤﺎﻋﻴﺔ ﺘﺘﻠﺨﺹ ﻓﻲ ‪-:‬‬

‫ﺘﻔﻜﺭ ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪1422 / 2001 ، (2‬ﻫـ‬

‫ﺘﻘﺎﺭﻴﺭ ﻭﻤﺭﺍﺠﻌﺎﺕ‬

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‫ﺍﻟﺘﻔﻭﻕ ﺍﻟﻌﺴﻜﺭﻱ ﺍﻟﻬﺎﺌل ﻟﻠﺩﻭل ﺍﻷﻭﺭﻭﺒﻴﺔ ﻤﻊ ﻀﻌﻑ ﺍﻟﻤﻐﺭﺏ ﺍﻟﻬﺎﺌـل ﻴﺠﻌـل‬

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‫ﻥ ﺍﻟﺴﻠﻡ ﻋﻨﺩ ﺍﻟﻀﻌﻑ ﻭﺍﻟﻀﺭﻭﺭﺓ ﺃﻭﻟﻰ ﻤﻥ ﺍﻟﺠﻬﺎﺩ ﻭﺍﻟﺤﺭﺏ ﻓﻲ ﺍﻟﺸﺭﻴﻌﺔ‪.‬‬ ‫ﺇّ‬

‫ﺴّﻴﺎﺴﻲ ﺍﻟﺼﺤﻴﺢ‪.‬‬ ‫ﺭﻓﺽ ﺍﻟﺠﻬﺎﺩ ﻫﻭ ﺍﻟﻤﻭﻗﻑ ﺍﻟﺸﺭﻋﻲ ﻭﺍﻟ َ‬ ‫‪-‬‬

‫ﻥ ﺍﻟﻤﻐﺭﺏ ﺒﻅﺭﻭﻓﻪ ﺍﻟﻤﻀﻁﺭﺒﺔ ﻭﺤﺭﻭﺒﻪ ﺍﻷﻫﻠﻴﺔ ﺍﻟﻤﺯﻤﻨﺔ ﻭﺴـﻴﻁﺭﺓ ﺍﻟﺫﻫﻨﻴـﺔ‬ ‫ﺇّ‬

‫ﺍﻻﻨﻘﺴﺎﻤﻴﺔ ﻋﻨﺩ ﺃﻫﻠﻪ ﻻ ﻴﻤ ﹶﻜّﻨﻪ ﻤﻥ ﺃﻥ ﻴﺭﺒﺢ ﻤﻌﺭﻜﺔ ﺍﻟﺠﻬﺎﺩ ﻭﻟﻭ ﻜﺎﻥ ﻓﻲ ﻤﺜل ﻗـﻭﺓ‬

‫ﺍﻟﺩﻭل ﺍﻷﻭﺭﺒﻴﺔ‪.‬‬ ‫‪-‬‬

‫ﻥ ﺍﻟﻤﺠﺘﻤﻊ ﺍﻟﻤﻐﺭﺒﻲ ﻀﻌﻔﺕ ﻋﻨﺩﻩ ﻨﺯﻋﺔ ﺍﻟﻘﺘﺎل ﻟﻁﻭل ﻋﻬﺩ ﺍﻟﺴﻠﻡ ﻋﻠﻴﻪ ﻭﻏﻴـﺎﺏ‬ ‫ﺇّ‬

‫ﺘﺠﺎﺭﺏ ﺍﻟﻤﻭﺍﺠﻬﺔ ﻭﺍﻟﻨﻀﺎل ﻭﺍﻟﻤﻌﺎﻨﺎﺓ ‪ .‬ﻜﻤﺎ ﻓﻘﺩ ﺍﻟﻔﻜﺭﺓ ﺍﻟﺭﺴﺎﻟﻴﺔ ﻭﺍﻟﺸﻤﻭﻟﻴﺔ ﺍﻟﺘـﻲ‬

‫ﺘﺤ َﺭّﻙ ﺍﻟﺸﻌﻭﺏ ﻭﺘﻌ َﺒّﺊ ﺍﻷﻤﻡ ﻟﻠﻨﻀﺎل‪.‬‬

‫ﻥ ﺍﻟﻬﺩﻨﺔ ﻭﺍﻟﺼﻠﺢ ﺨﻴﺭ‪.‬‬ ‫‪ -‬ﺇﻥ ﺸﺭﻭﻁ ﺍﻟﺠﻬﺎﺩ ﻏﻴﺭ ﻤﺘﻭﻓﺭﺓ ﻭﻤﻥ ﺜ ّﻡ ﻓﺈ ّ‬

‫ﺍﻨﺘﻘﺩ ﺍﻟﻌﻤﺎﺭﻱ ﻁﺭﺡ ﺍﻟﻨﺎﺼﺭﻱ ﺒﺄﻨﻪ ﻁﺭﺡ ﺘﻘﻠﻴﺩﻱ ﻓﻲ ﻨﻅﺭﺘﻪ ﻟﻤﻌﻴـﺎﺭ ﺍﻟﻘـﻭﺓ‬

‫ﻭﺍﻟﻀﻌﻑ‪ .‬ﻭﺃﻨﹼﻪ ﺴﺎﻫﻡ ﻓﻲ ﺘﺼﻭﻴﺭﻩ ﻟﻘﻭﺓ ﺍﻟﺩﻭل ﺍﻷﻭﺭﻭﺒﻴﺔ ﺒﺨﻠﻕ ﺭﻋﺏ ﻭﺇﺭﻫﺎﺏ ﻤﻔﺯﻉ‬

‫ﻓﻲ ﺍﻟﻨﻔﻭﺱ ﺃﻏﻠﻕ ﻋﻠﻴﻬﺎ ﻤﻨﺎﻓﺫ ﺍﻟﺘﻔﻜﻴﺭ ﻓﻲ ﺃﻴﺔ ﻤﺤﺎﻭﻟﺔ ﻟﻠﻤﻘﺎﻭﻤﺔ ﻭﺠﻌل ﺍﻻﺴﺘﺴﻼﻡ ﻫـﻭ‬

‫ﻥ ﺍﻟﺴﻜﻭﻨﻴﺔ ﺍﻻﺴﺘﺴﻼﻤﻴﺔ ﺍﻟﺘﻲ ﻜﺎﻥ ﻴﺤﺘﻘﺭﻫﺎ‬ ‫ﺍﻟﺤل ﺍﻟﻭﺤﻴﺩ ﻓﻲ ﺍﻟﺘﻌﺎﻤل ﻤﻊ ﺍﻷﻭﺭﻭﺒﻴﻴﻥ ﻭﺃ َّ‬ ‫ﻀّﻠﻬﺎ ﻋﻠـﻰ ﺍﻟﻨﻀـﺎل ﻭﺍﻟﻤﺨﺎﻟﻁـﺔ‬ ‫ﺍﻟﻨﺎﺼﺭﻱ ﻭﻴﻨﺘﻘﺩﻫﺎ ﻨﺠﺩﻩ ﻫﻭ ﻨﻔﺴﻪ ﻴﺩﻋﻭ ﺇﻟﻴﻬﺎ ﻭﻴﻔ َ‬

‫ﻭﺍﻟﺩﻓﺎﻉ ‪ .‬ﻓﻘﺩ ﺴﺒﻕ ﻟﻪ ﺃﻥ ﺃﻴ ﱠﺩ ﺍﻻﻨﻜﻤﺎﺵ ﻭﺍﻟﻌﺯﻟﺔ ﻭﺩﻋﺎ ﺇﻟﻰ ﺍﻟﺴﻜﻭﻨﻴﺔ ﻭﺍﻻﺴﺘﺴﻼﻡ ﻋﻨﺩﻤﺎ‬

‫ﺃﻴ ّﺩ ﺘﻭﻗﻴﻑ ﺍﻟﻌﻤل ﺒﺎﻷﺴﻁﻭل ﺍﻟﺒﺤﺭﻱ ﺍﻟﻤﻐﺭﺒﻲ ﻭﺇﻟﻐﺎﺌﻪ ﻨﻬﺎﺌﻴﹰﺎ ‪.‬‬

‫ﻭﻤﻬﻤﺎ ﻴﻜﻥ ﻤﻥ ﺃﻤﺭ ﻓﻘﺩ ﻓﺸل ﺍﻟﻌﻠﻤﺎﺀ ﻓﻲ ﻤﻭﺍﺠﻬﺔ ﺍﻟﺘﺤﺩﻴﺎﺕ ﺍﻟﺘﻲ ﺍﻓﺭﺯﻫﺎ ﺍﻟﻐﺯﻭ‬

‫ﺍﻟﻼﺘﻴﻨﻲ ﻗﺒل ﺍﻟﺤﻤﺎﻴﺔ ﻭﺘﺭﺠﻊ ﺃﺴﺒﺎﺏ ﻫﺫﺍ ﺍﻟﻔﺸل ﻟ ﺘﻲ ‪:‬‬ ‫‪-‬‬

‫ﻤﻭﺍﺠﻬﺔ ﺘﻠﻙ ﺍﻟﺘﺤﺩﻴﺎﺕ ﻜﺎﻥ ﻴﺘﻁﻠﺏ ﻤﻥ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺨﺭﻭﺝ ﻤﻥ ﻋﺼﺭ ﺍﻟﻨﻘل ﻭﺍﻟﺘﻘﻠﻴﺩ‬

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‫ﺜﻡ ﻜﺎﻨﺕ ﻤﻭﺍﺠﻬﺘﻬﺎ ﺘﺘﻁﻠﺏ ﺍﻟﻌﻤل ﺒﻨﻅﺎﻡ ﺍﻟﻔﺭﻴﻕ ﻭﻫﻭ ﻤﺎ ﻜﺎﻥ ﻏﺎﺌﺒﹰﺎ ﻓﻲ ﺍﻟـﻭﻋﻲ‬

‫ﻭﻫﻭ ﻤﺎ ﻜﺎﻥ ﻴﺼﻌﺏ ﺇﺩﺭﺍﻜﻪ ﺒﺴﺭﻋﺔ‪.‬‬ ‫ﻭﺍﻟﻌﻠﻡ ﻭﺍﻟﻌﺼﺭ‪.‬‬

‫ﺴّﻴﺎﺴـﻴﺔ ﻭﺍﻟﺘﻘﻨﻴـﺔ‬ ‫ ﻏﻴﺎﺏ ﻗﻭﺍﻨﻴﻥ ﻋﻠﻡ ﺍﻟﺘﻐﻴﻴﺭ ﺃﻭ ﻋﻠﻡ ﺍﻟﺤﺭﻜﺔ ﺒﺄﺒﻌﺎﺩﻩ ﺍﻟﻤﻌﺭﻓﻴﺔ ﻭﺍﻟ َ‬‫ﻭﺍﻟﻤﺎﻟﻴﺔ ﻭﻏﻴﺭﻫﺎ ‪.‬‬

‫ﻗﺭﺍﺀﺓ ﻓﻲ ﻨﻅﺭﻴﺔ ﺍﻻﺴﺘﻌﺩﺍﺩ ﻓﻲ ﺍﻟﻤﻭﺍﺠﻬﺔ ﺍﻟﺤﻀﺎﺭﻴﺔ ﺩ‪ .‬ﻋﺒﺩ ﺍﷲ ﻤﺤﻤﺩ ﺍﻷﻤﻴﻥ ﺍﻟﻨﻌﻴﻡ‬ ‫‪ -‬ﻏﻴﺎﺏ ﺍﻟﻔﻬﻡ ﻟﻨﻅﺎﻡ ﺍﻟﻌﺼﺭ ﺍﻟﺠﺩﻴﺩ ﺒﻁﺒﻴﻌﺘﻪ ﻭﺘﻘﻨﻴﺎﺘﻪ ﻭﻋﻘﻠﻴﺎﺘﻪ ﻤﻤﺎ ﻴﺘﻴﺢ ﺍﻟﺘﻔﺘﺢ ﻋﻠﻰ‬

‫ﺍﻟﻌﺎﻟﻡ ﺘﻔﺘﺤﹰﺎ ﺭﺴﺎ ﻟﻴﹰﺎ ﻭﺍﻹﻨﺨﺭﺍﻁ ﻓﻲ ﻨﻅﺎﻡ ﺍﻟﻌﻼﻗﺔ ﺍﻟﻤﻌﺭﻓﻴـﺔ ﺍﻟﻜﻭﻨﻴـﺔ ﻜﻀـﺭﻭﺭﺓ‬ ‫ﺭﺴﺎﻟﻴﺔ ﻭﻫﻭ ﻤﺎ ﻜﺎﻥ ﻏﺎﺌﺒﹰﺎ ﻟﺩﻴﻬﻡ‪.‬‬

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‫ﺴّﻴﺎﺴﻲ ﻭﺍﻟﺴﻠﻁﻭﻱ ﻭﺍﻹﺩﺍﺭﻱ‪.‬‬ ‫ﻀﻌﻑ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺴﻘﻭﻁﻬﻡ ﺘﺤﺕ ﻫﻴﻤﻨﺔ ﺍﻟ َ‬

‫ﻭﻟﻘﺩ ﺃﺴﻔﺭﺕ ﺘﻠﻙ ﺍﻷﺴﺒﺎﺏ ﻭﺍﻟﺼﻌﻭﺒﺎﺕ ﻋﻥ ﻨﺘﺎﺌﺞ ﺨﻁﻴﺭﺓ ﺘﺠﻠﺕ ﻓـﻲ ﺍﻟﺘﺤـﻭل ﻤـﻥ‬ ‫ﺍﻟﻌﻤل ﺒﻤﺫﻫﺏ ﻭﻨﻅﺎﻡ ﺍﻟﻌﻠﻤﺎﺀ ﺇﻟﻰ ﺍﻟﻌﻤل ﺒﻤﺫﻫﺏ ﻭﻨﻅﺎﻡ ﺍﻟﻤﺜﻘﻔﻴﻥ ﺍﻟﺫﻱ ﻅﻬﺭ ﻜﻨﺘﻴﺠﺔ‬

‫ﺤﺘﻤﻴﺔ ﻟﻴﻤﻸ ﺍﻟﻔﺭﺍﻍ ﻭﻴﺘﺯﻋﻡ ﺍﻟﻨﻀﺎل ﺒﺎﺴﻡ ﺍﻟﺤﺩﺍﺜﺔ ﻭﺍﻟﻤﻌﺎﺼﺭﺓ‪.‬‬

‫ﻨﻅﺭﻴﺔ ﺍﻟﻤﻤﺎﺜﻠﺔ ﻓﻲ ﻤﻔﻬﻭﻡ ﺍﻟﻨﻅﺎﻡ ﻭﺘﻘﻨﻴﺎﺕ ﺍﻟﺠﻴ ‪:‬‬

‫ﻨﺎﻗﺵ ﺍﻟﺒﺎﺤﺙ ﻓﻲ ﺍﻟﻔﺼل ﺍﻟﺜﺎﻤﻥ ﻤﻭﻗﻑ ﺍﻟﻌﻠﻤﺎﺀ ﻤﻥ ﺇﺸﻜﺎﻟﻴﺔ ﺘﺤﺩﻴﺙ ﺍﻟﺠﻴﺵ ‪ .‬ﻓﻘﺩ‬

‫ﻥ ﺘﺤﺩﻴﺙ ﺍﻟﺠﻴﺵ )ﺍﻟﻨﻅﺎﻡ( ﻴﻌﺘﺒﺭ ﺠﺯ ًﺀ ﻤﻥ ﻤﻨﻅﻭﻤـﺔ ﺍﻻﺴـﺘﻌﺩﺍﺩ‬ ‫ﺭﺃﻯ ﺍﻟﺸﻴﺦ ﺍﻟﻠﺠﺎﺌﻰ ﺃ ّ‬

‫)ﺍﻟﺤﺩﺍﺜﺔ( ﻜﻤﺎ ﻫﻭ ﻋﻨﺩ ﺍﻟﺸﻴﺦ ﺍﻟﻔﻼﻕ ﺃﻴﻀﹰﺎ ‪.‬‬

‫ﻥ ﺍﻟﻠﺠﺎﺌﻰ ﺒﻌﺩ ﺃﻥ ﺤﺩّﺩ ﺩﻭﺍﻓﻊ ﺍﻟﻨﻅﺎﻡ ﻭﺍﻗﺘﺒﺎﺴﻪ ﻭﻤﺒﺭﺭﺍﺘﻪ ﻭﺼل ﺇﻟـﻰ ﻨﺘﻴﺠـﺔ‬ ‫ﺇّ‬

‫ﺨﻁﻴﺭﺓ ﻗﺭّﺭ ﻓﻴﻬﺎ ‪ :‬ﺇﻤﺎ ﺍﻻﺴﺘﻌﺩﺍﺩ ﺒﻌﺴﻜﺭ ﺍﻟﻨﻅﺎﻡ ﻭﺇﻻ ﻭﻗﻊ ﺍﻻﺭﺘﺩﺍﺩ ﻋﻥ ﺍﻹﺴﻼﻡ ‪ .‬ﻓﺈﻤﺎ‬ ‫ﺍﻻﺴﺘﻌﺩﺍﺩ ﺒﺎﻟﻘﻭﺓ ﺍﻟﺤﺩﻴﺜﺔ ﺃﻭ ﺍﻻﺤﺘﻼل ﺍﻟﻼﺘﻴﻨﻲ ﺍﻟﺼﻠﻴﺒﻲ ﻟﻺﺴﻼﻡ ﻓﻲ ﺍﻟﻤﻐﺭﺏ ‪ .‬ﻭﻓـﻲ‬

‫ﻫﺫﻩ ﺍﻟﺤﺎﻟﺔ ﻴﺤ َﻤّل ﺍﻟﻤﺴﺅﻭﻟﻴﺔ ﻷﻤﻴﺭ ﺍﻟﺒﻼﺩ ﻭﻴﺠﻌﻠﻪ ﻓﻲ ﻤﻘﺎﻡ ﺍﻟﻌﺼﻴﺎﻥ ﷲ ﻻ ﻓـﻲ ﻤﻘـﺎﻡ‬

‫ﻥ ﺍﻟﻁﺎﻋﺔ ﺘﺘﻠﺨﺹ ﻓﻲ ﺍﻻﺴﺘﻌﺩﺍﺩ ﺒﺄﺤﺩﺙ ﻗﻭﺓ ﻭﺃﻜﺜﺭﻫﺎ ﻓﻌﺎﻟﻴـﺔ ﺒﺎﻋﺘﺒﺎﺭﻫـﺎ‬ ‫ﺍﻟﻁﺎﻋﺔ ‪ ،‬ﻷ ّ‬

‫ﻫﻲ ﺍﻟﺘﻲ ﺘﻤ ﹶﻜّﻥ ﻤﻥ ﺼﻴﺎﻨﺔ ﺍﻹﺴﻼﻡ ﻭﺇﺒﻌﺎﺩ ﺍﻟﺨﻁﺭ ﻋﻨﻪ ؛ ﺒﻴﻨﻤﺎ ﻴﺘﻠﺨﺹ ﺍﻟﻌﺼﻴﺎﻥ ﷲ ﻓﻲ‬

‫ﺍﻟﺘﻐﺎﻓل ﻋﻥ ﺍﻻﺴﺘﻌﺩﺍﺩ ﺒﺎﻟﻘﻭﺓ ﺍﻟﻔﻌﺎﻟﺔ ‪ .‬ﻭﺒﺫﻟﻙ ﺍﻨﺘﻬﻰ ﺍﻟﻠﺠﺎﺌﻲ ﺇﻟﻰ ﺍﻟﺨﻼﺼﺔ ﺍﻟﺸـﺭﻋﻴﺔ‬

‫ل ﻭﺇﻫﻤﺎﻟﻬﺎ ﻋﺼـﻴﺎﻥ ﻟـﻪ‬ ‫ﻥ ﺍﻗﺘﺒﺎﺱ ﺘﻘﻨﻴﺎﺕ ﺍﻟﻨﻅﺎﻡ ﺍﻟﺤﺩﻴﺙ ﻁﺎﻋﺔ ﷲ ﻋ ّﺯ ﻭﺠ ّ‬ ‫ﻭﻫﻲ ‪ :‬ﺃ ّ‬

‫ﺴﺒﺤﺎﻨﻪ ‪ .‬ﻭﻫﻜﺫﺍ ﻭﻀﻊ ﺃﻤﻴﺭ ﺍﻟﺒﻼﺩ ﺒﻴﻥ ﺍﻟﺤﻘﻴﻘـﺔ ﺍﻟﺸـﺭﻋﻴﺔ )ﺍﻻﺴـﺘﻌﺩﺍﺩ( ﻭﺍﻟﺤﻘﻴﻘـﺔ‬

‫ﺍﻟﺘﺎﺭﻴﺨﻴﺔ )ﺍﻟﻀﻌﻑ ﻭﺍﻻﺤﺘﻼل(‪.‬‬

‫ﻥ ﻤﻀﻤﻭﻥ ﻁﺭﺡ ﺍﻟﻠﺠﺎﺌﻲ ﻓﻲ ﻫﺫﺍ ﺍﻟﻤﻭﻀﻭﻉ ﻴﺘﻤﺜل ﻓﻲ ﺍﻟﺤﻘﺎﺌﻕ ﺍﻟﺘﺎﻟﻴﺔ ‪:‬‬ ‫ﺇّ‬

‫ﺍﻟﺤﻘﻴﻘﺔ ﺍﻷﻭﻟﻲ ﻫﻲ ﺃﻥ ﻤﻀﻤﻭﻥ ﺍﻟﻘﻭﺓ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻤﻀﻤﻭﻥ ﻤﺘﻁﻭﺭ ﺘﺒﻌﹰﺎ‬

‫ﻥ ﻤﻁﻠﻭﺒﻴﺔ ﺍﻟﻘﻭﺓ ﻓـﻲ ﺍﻟﻘـﺭﺁﻥ‬ ‫ﻟﺘﻁﻭﺭ ﺍﻟﻌﺼﺭ ﻭﺒﺎﻟﺘﺤﺩﻴﺩ ﺘﺒﻌﹰﺎ ﻟﺘﻁﻭﺭ ﺍﻵﺨﺭ ﺒﺎﻋﺘﺒﺎﺭ ﺃ ّ‬

‫ﺍﻟﻜﺭﻴﻡ ﻫﻲ ﻤﻥ ﺃﺠل ﺍﻵﺨﺭ ﺒﺎﻷﺴﺎﺱ ﻓﻴﺠﺏ ﺃﻥ ﺘﻜﻭﻥ – ﺇﺫﻥ – ﻓﻲ ﻤﺴﺘﻭﺍﻩ ﺃﻱ ﻤﻤﺎﺜﻠﺘﻪ‬

‫ﺘﻔﻜﺭ ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪1422 / 2001 ، (2‬ﻫـ‬

‫ﺘﻘﺎﺭﻴﺭ ﻭﻤﺭﺍﺠﻌﺎﺕ‬

‫‪ .‬ﻭﻫﻜﺫﺍ ﻴﻀﻊ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻤﻌﻴﺎﺭﹰﺍ ﻟﻼﺴﺘﻌﺩﺍﺩ ﻭﺒﺫل ﺍﻻﺴﺘﻁﺎﻋﺔ ﻭﺍﻟﺠﻬﺩ ﺍﻟﻤﺴﺘﻤﺭ ﻭﻫﻭ‬

‫ﺘﺤﻘﻴﻕ ﺍﻟﻤﻤﺎﺜﻠﺔ ﺃﻭ ﺍﻟﺘﻔﻭﻕ ﻋﻠﻰ ﺍﻵﺨﺭ ‪ .‬ﻭﺍﻨﻁﻼﻗﹰﺎ ﻤﻥ ﻤﻌﻴﺎﺭ ﺍﻟﻤﻤﺎﺜﻠﺔ ﻴـﺭﻯ ﺍﻟﻠﺠـﺎﺌﻲ‬

‫ﻤﻀﻤﻭﻥ ﺍﻟﻨﻅﺎﻡ )= ﺍﻟﻘﻭﺓ = ﺍﻟﺤﺩﺍﺜﺔ( ﻓﻲ ﺍﻵﻴﺔ ﺍﻟﻜﺭﻴﻤﺔ ‪‬ﻭﺃﻋﺩﻭﺍ ﻟﻬﻡ ﻤـﺎ ﺍﺴـﺘﻁﻌﺘﻡ‬

‫‪‬ﻭﻴﺠﺩ ﺒﺎﻟﺘﺎﻟﻲ ﺩﻟﻴل ﺍﻟﺘﻁﻭﺭ ﺒﺎﻟﻘﻭﺓ )ﺃﻯ ﺩﻟﻴل ﺍﻟﻨﻅﺎﻡ( ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﻜﻤﺎ ﻭﺠﺩﻩ ﻓﻲ ﺍﻟﻘﻭﺍﻋﺩ‬

‫ﺍﻟﻔﻘﻬﻴﺔ ﻭﺍﺴﺘﺩل ﺒﻬﺎ ﻋﻠﻴﻪ ‪ .‬ﻓﻴﻨﺘﺞ ﻤﻥ ﺫﻟﻙ ﻭﺠﻭﺏ ﺍﻟﺘﺤﺩﻴﺙ ﺒـﺎﻟﻘﺭﺁﻥ ﻭﺍﻟﻔﻘـﻪ ﻭﻫـﻲ‬ ‫ﺍﻟﺨﻼﺼﺔ ﺍﻟﺘﻲ ﻴﺭﻴﺩ ﺃﻥ ﻴﺼل ﺇﻟﻴﻬﺎ ﺍﻟﻠﺠﺎﺌﻲ‪.‬‬

‫ﻥ ﻤﻀﻤﻭﻥ ﺍﻟﻭﺍﺠﺏ ﻓﻲ ﺃﺼﻭل ﺍﻟﻔﻘﻪ ﻫﻭ ﻨﻔﺱ ﺍﻟﻤﻀﻤﻭﻥ ﺍﻟﺫﻱ‬ ‫‪ -‬ﺍﻟﺤﻘﻴﻘﺔ ﺍﻟﺜﺎﻨﻴﺔ ﻫﻲ ﺃ ّ‬

‫ﺘﺩل ﻋﻠﻴﻪ ﺁﻴﺔ ﺍﻻﺴﺘﻌﺩﺍﺩ ﺍﻟﺴﺎﺒﻘﺔ "ﺍﻷﻨﻔﺎل ﺁﻴﺔ ‪ ، "60:‬ﻓﺎﻵﻴﺔ ﺍﻟﻜﺭﻴﻤﺔ ﺘﺄﻤﺭ ﺒﺈﻋـﺩﺍﺩ‬

‫ﻥ‬ ‫ﺍﻟﻘﻭﺓ " ﻭﺸﺭﻁ ﺍﻟﻤﺄﻤﻭﺭﻴﺔ ﺃﻥ ﻴﻜﻭﻥ ﻭﺍﺠﺒﹰﺎ ﺒﺎﻹﺠﻤﺎﻉ " ﻓﺎﻟﻘﻭﺓ ﻭﺍﺠﺒﺔ ﺒﺎﻹﺠﻤـﺎﻉ ﻷ ّ‬ ‫ﻥ ﺒﻬﺎ ﺘﻔﻭﻕ ﺍﻵﺨﺭ ﻓﺎﻻﺴﺘﻌﺩﺍﺩ ﺒﻬﺎ ﻭﺍﺠﺏ " ﻭﻤﺎ ﻻ ﻴﺘﻡ ﺍﻟﻭﺍﺠﺏ‬ ‫ﺍﻟﻘﺭﺁﻥ ﺃﻤﺭ ﺒﻬﺎ ‪ ،‬ﻷ ّ‬

‫ﺇﻻ ﺒﻪ ﻓﻬﻭ ﻭﺍﺠﺏ " ﻭﻻ ﻴﺘﻡ ﺍﻟﺩﻓﺎﻉ ﻋﻥ ﺍﻹﺴﻼﻡ ﻭﻻ ﻨﺸﺭ ﺍﻟ َﺭّﺴﺎﻟﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻓـﻲ‬

‫ﻻ ﺒﺎﻟﻘﻭﺓ ‪ ،‬ﻓﺎﻟﻘﻭﺓ ﻭﺴﻴﻠﺔ ﺃﺴﺎﺴﻴﺔ ‪ ،‬ﻭﺍﻟﻘﻭﺓ ﺍﻟﻤﺘﻁﻭﺭﺓ ﺍﻟﺤﺩﻴﺜـﺔ ﻫـﻲ ﺍﻟﻘـﻭﺓ‬ ‫ﺍﻟﻌﺎﻟﻡ ﺇ ﹼ‬

‫ﻥ ﺍﻟﻠﺠﺎﺌﻲ ﺤﺼـﺭ‬ ‫ﺍﻟﻔﻌﻠﻴﺔ ﻓﻬﻲ ﻭﺍﺠﺒﺔ ﺇﺫﻥ ﺒﻨﺹ ﺃﺼﻭﻟﻲ ﻭﻨﺹ ﻗﺭﺁﻨﻲ ‪ .‬ﻭﺭﻏﻡ ﺃ ّ‬

‫ﻥ ﺍﻟﻤﻅﻬﺭ ﺍﻟﺨﺎﺭﺠﻲ ﻟﻠﻘﻭﺓ ﻻ ﻴﻤﻜـﻥ‬ ‫ﺍﻟﻘﻭﺓ ﻓﻲ ﺍﻟﻤﻅﻬﺭ ﺍﻟﺨﺎﺭﺠﻲ ﻟﻠﻘﻭﺓ ﻓﺈﻨﻪ ﻤﺎ ﺩﺍﻡ ﺃ ّ‬

‫ﻥ ﺇﻋﺩﺍﺩ ﻫـﺫﻩ‬ ‫ﺃﻥ ﻴﺘﺤﻘﻕ ﺇﻻ ﻋﻠﻰ ﺃﺴﺎﺱ ﺍﻟﻤﻅﻬﺭ ﺍﻟﺩﺍﺨﻠﻲ )ﺍﻟﺒﻨﻴﺔ ﺍﻟﺘﺤﺘﻴﺔ( ﻟﻠﻘﻭﺓ ﻓﺈ ّ‬

‫ﺍﻟﺒﻨﻴﺔ ﺍﻟﺘﺤﺘﻴﺔ ﺍﻋﺩﺍﺩﹰﺍ ﺘﻘﻨﻴﹰﺎ ﻭﻋﻠﻤﻴﹰﺎ ﻭﻓﻜﺭﻴﹰﺎ ﻭﺴﻴﺎﺴﻴﹰﺎ ﺠﺩﻴﺩﹰﺍ ﻭﻤﺘﻁﻭﺭﹰﺍ ﻴﺼﺒﺢ ﺃﻭﺠـﺏ‬ ‫ﻥ ﺘﺤﻘﻴﻕ ﺍﻟﻭﺍﺠﺏ )ﻭﻫﻭ ﺍﻟﺘﻘﻨﻴﺎﺕ ﺍﻟﻌﺴﻜﺭﻴﺔ ( ﻻ ﻴﺘﻡ ﺇﻻ ﺒـﻪ ﻭﺒﺎﻟﺘـﺎﻟﻲ‬ ‫ﺍﻟﻭﺍﺠﺒﺎﺕ ﻷ ّ‬

‫ﻓﻬﻭ ﻭﺍﺠﺏ‪.‬‬

‫ﻥ ﺍﻗﺘﺒـﺎﺱ ﺍﻟﻨﻅـﺎﻡ ﺃﻱ ﺍﻟﺘﻘﻨﻴـﺎﺕ‬ ‫ﻥ ﺍﻟﻠﺠﺎﺌﻲ ﺍﻋﺘﻘﺩ ﺒﺴﺫﺍﺠﺔ ﺃ ّ‬ ‫‪ -‬ﺍﻟﺤﻘﻴﻘﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻫﻲ ﺃ ّ‬

‫ﺍﻟﺤﺩﻴﺜﺔ ﻤﻥ ﺍﻟﻐﺭﺏ ﺍﻟﻼﺘﻴﻨﻲ ﻋﻤﻠﻴﺔ ﺒﺴﻴﻁﺔ ﺩﻭﻥ ﺃﻥ ﻴﻨﺘﺒﻪ ﺇﻟﻰ ﺍﺤﺘﻜﺎﺭ ﺃﻭﺭﻭﺒﺎ ﻟﻬـﺫﻩ‬

‫ﺍﻟﺘﻘﻨﻴﺎﺕ ﻭﺍﻟﺤﺼﺎﺭ ﺍﻟﺫﻱ ﻜﺎﻨﺕ ﺘﻀﺭﺒﻪ ﻋﻠﻴﻬﺎ ﺤﺘﻰ ﻻ ﺘﺨﺭﺝ ﻭﺘﺘﺴﺭﺏ ﺇﻟﻲ ﺍﻟﻌـﺎﻟﻡ‬

‫ﻥ ﺍﻟﻨﻅﺎﻡ ﻭﺍﻟﺘﻜﻨﻭﻟﻭﺠﻴـﺎ‬ ‫ﺍﻵﺨﺭ ﺨﺼﻭﺼﹰﺎ ﺍﻟﻌﺎﻟﻡ ﺍﻹﺴﻼﻤﻲ ‪ .‬ﻜﻤﺎ ﺃﻨﻪ ﻟﻡ ﻴﻨﺘﺒﻪ ﺇﻟﻰ ﺃ ّ‬

‫ﺘﺘﻁﻠﺏ ﻤﻌﺎﺭﻑ ﻋﻠﻤﻴﺔ ﻭﻗﻭﺍﻨﻴﻥ ﺭﻴﺎﻀﻴﺔ ﻭﻓﻴﺯﻴﺎﺌﻴﺔ ﻭﻏﻴﺭﻫﺎ ﻤﻥ ﺍﻟﻌﻠﻭﻡ ﺍﻟﺘﻲ ﻜﺎﻨـﺕ‬ ‫ﺘﻔﺭﺽ ﺨﻠﻕ ﺜﻭﺭﺓ ﻭﺜﻘﺎﻓﺔ ﻓﻲ ﺍﻟﻤﺠﺘﻤﻊ ﺒﺒﻨﺎﺀ ﺍﻟﻤﺩﺍﺭﺱ ﻭﺘﺄﺴـﻴﺱ ﺃﻁـﺭ ﺘﻭﺠﻴﻬﻴـﺔ‬

‫ﻭﺘﻜﻭﻴﻥ ﺸﺭﻜﺎﺕ ﻭﺭﺼﺩ ﺃﻤﻭﺍل ﻭﺍﻟﺩﺨﻭل ﻓﻲ ﻨﻅﺎﻡ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺩﻭﻟﻴﺔ ﺍﻟﺠﺩﻴﺩ ﺍﻟﻘـﺎﺌﻡ‬

‫ﻗﺭﺍﺀﺓ ﻓﻲ ﻨﻅﺭﻴﺔ ﺍﻻﺴﺘﻌﺩﺍﺩ ﻓﻲ ﺍﻟﻤﻭﺍﺠﻬﺔ ﺍﻟﺤﻀﺎﺭﻴﺔ ﺩ‪ .‬ﻋﺒﺩ ﺍﷲ ﻤﺤﻤﺩ ﺍﻷﻤﻴﻥ ﺍﻟﻨﻌﻴﻡ‬ ‫ﺴّﻴﺎﺴـﻴﺔ ﻭﺍﻟﻌﺴـﻜﺭﻴﺔ ﻭﺍﻟﺤﻀـﺎﺭﻴﺔ ‪،‬‬ ‫ﻋﻠﻰ ﺍﻟﺸﺭﻭﻁ ﺍﻟﺩﺒﻠﻭﻤﺎﺴﻴﺔ ﻭﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﻭﺍﻟ َ‬

‫ﺍﻟﺸﻲﺀ ﺍﻟﺫﻱ ﻜﺎﻥ ﻴﺴﺘﺤﻴل ﻗﻴﺎﻤﻪ ﺩﻭﻥ ﺘﻐﻴﻴﺭ ﺍﻟﻌﻘﻠﻴﺎﺕ ﻓﻲ ﺍﻟﻤﻐﺭﺏ ﻭﺘﻔﻬﻡ ﺍﻷﻭﻀﺎﻉ‬

‫ﻥ ﻜل "ﺫﻟﻙ ﻴﺤﺘـﺎﺝ ﺇﻟـﻰ ﺘﻘـﺩﻴﻡ‬ ‫‪ .‬ﻭﻫﻭ ﻤﺎ ﺍﻨﺘﺒﻪ ﺇﻟﻴﻪ ﺍﻟﻨﺎﺼﺭﻱ ﺤﻴﺙ ﺃﺸﺎﺭ ﺇﻟﻲ ﺃ ّ‬ ‫ﻤﻘﺩﻤﺎﺕ ﻭﺘﻤﻬﻴﺩ ﺃﺼﻭل"‪.‬‬

‫ﻭﻟﻘﺩ ﻨﺎﻗﺵ ﺍﻟﻨﺎﺼﺭﻱ ﻤﺸﻜﻠﺔ ﺍﻟﺠﻴﺵ ﻤﻨﺎﻗﺸﺔ ﻋﻠﻤﻴﺔ ﻤﻁﺎﺒﻘﺔ ﻟﻘـﻭﺍﻨﻴﻥ ﺍﻟﺘﺤـﺩﻴﺙ‬

‫ﻭﻨﻅﺎﻡ ﺍﻟﻤﻌﺎﺼﺭﺓ ‪ .‬ﻓﺎﻨﻁﻠﻕ ﻤﻥ ﻨﻘﺩ ﺍﻟﻅﺭﻭﻑ ﺍﻟﻔﻭﻀﻭﻴﺔ ﺍﻟﺘﻲ ﻜﺎﻨﺕ ﺘﻌﺭﻓﻬـﺎ ﺍﻟﺤﻴـﺎﺓ‬

‫ﺍﻟﻌﺴﻜﺭﻴﺔ ﻓﻲ ﺍﻟﻤﻐﺭﺏ‪ ،‬ﻭﺃﻜﹼﺩ ﻋﻠﻰ ﺘﺤﻘﻴﻕ ﺇﺠﺒﺎﺭﻴﺔ ﺍﻟﺘﺠﻨﻴﺩ ﻭﺘﺤﺩﻴﺩ ﻤﺩﺓ ﺍﻟﺨﺩﻤﺔ ‪ ،‬ﻭﺃﻥ‬ ‫ﻴﻜﻭﻥ ﺘﻌﻠﻴﻡ ﺍﻟﺠﻴﺵ ﺇﺴﻼﻤﻴﹰﺎ ﻭﺒﺎﻟﻠﻐﺔ ﺍﻟﻌﺭﺒﻴﺔ ﻭﻫﻭ ﻤﺎ ﻜﺎﻥ ﻏﺎﺌﺒﹰﺎ ﺍﻟﺸﻲﺀ ﺍﻟﺫﻱ ﻜﺎﻥ ﻴﺩﻓﻊ‬

‫ﻟﻼﺴﺘﻌﺎﻨﺔ ﺒﺎﻷﻁﺭ ﺍﻷﻭﺭﻭﺒﻴﺔ ‪ ،‬ﺍﻻﺴﺘﻌﻤﺎﺭﻴﺔ ﺍﻟﻬﺩﻑ ‪ ،‬ﺍﻟﻼﺘﻴﻨﻴﺔ ﺍﻟﺨﻠﻔﻴـﺔ ﻤﻤـﺎ ﻜـﺎﻥ‬ ‫ﻴﻌﺭﺽ ﺍﻟﺠﻴﺵ ﺇﻟﻲ ﺃﻥ ﻴﺘﺭﺒﻰ ﻋﻠﻰ ﺍﻷﺨﻼﻕ ﺍﻷﻋﺠﻤﻴﺔ‪.‬‬

‫ﻥ ﺍﻟﻌﻘﺒﺎﺕ ﺍﻟﻀﺨﻤﺔ ﺍﻟﺘﻲ ﻜﺎﻨﺕ ﺘﻘﻑ ﻓﻲ ﻭﺠﻪ ﺃﻱ ﺘﻘـﺩﻡ‬ ‫ﻭﻤﻬﻤﺎ ﻴﻜﻥ ﻤﻥ ﺃﻤﺭ ﻓﺈ ّ‬

‫ﻋﺴﻜﺭﻱ ﻟﺘﺤﻘﻴﻕ ﺍﻟﻤﻤﺎﺜﻠﺔ ﻫﻲ‪:‬‬

‫‪ -‬ﻏﻴﺎﺏ ﺍﻟﺨﺒﺭﺓ ﺍﻟﺘﻜﻨﻭﻟﻭﺠﻴﺔ ﺍﻟﻌﺴﻜﺭﻴﺔ‪.‬‬

‫‪ -‬ﻭﻏﻴﺎﺏ ﺍﻟﻨﻅﺎﻡ ﺍﻟﻤﺎﻟﻲ ﻜﻨﻅﺎﻡ ﻴﻘﻭﻡ ﻋﻠﻰ ﺩﻭﺭﺓ ﻨﺎﺠﺤﺔ ﻓﻲ ﺍﻟﺘﻭﻅﻴﻑ ﺍﻨﻁﻼﻗـﹰﺎ ﻤـﻥ‬

‫ﻤﺼﺎﺩﺭ ﺠﻤﻌﻪ ﺇﻟﻰ ﻤﺼﺎﺩﺭ ﺘﻭﻅﻴﻔﻪ ﺇﻟﻲ ﺘﺤﻘﻴﻕ ﺍﻹﻨﺘﺎﺠﻴﺔ ﻤﻨﻪ ﺒﺸﻜل ﻴـﺅﺩﻱ ﺇﻟـﻰ‬

‫ﻨﻤﻭﻩ ‪ .‬ﻭﺍﺘﺴﺎﻉ ﺇﻨﺘﺎﺠﻴﺘﻪ ﻭﺘﻁﻭﻴﺭﻫﺎ ﻭﺘﺄﺜﻴﺭﻫﺎ ﻓﻲ ﺘﻁﻭﺭ ﺍﻟﻤﺠﺘﻤﻊ ﻭﺍﻟﺩﻭﻟﺔ ﻤﻌﹰﺎ ﻭﻫﺫﻩ‬

‫ﻗﻀﻴﺔ ﻜﺎﻨﺕ ﺃﺴﺎﺴﻴﺔ ﻭﻅﻠﺕ ﻏﺎﺌﺒﺔ ﻭﻟﻬﺫﺍ ﻭﻗﻊ ﺍﻟﻔﺸل‪.‬‬

‫‪ -‬ﻭﻏﻴﺎﺏ ﺍﻟﻔﻌﺎﻟﻴﺎﺕ ﺍﻟﻌﻘﻠﻴﺔ ﺍﻟﺘﻲ ﺘﺩﺭﻙ ﻨﻅﺎﻡ ﺍﻟﻌﻼﻗﺔ ﺒﻴﻥ ﺘﺠﺩﻴﺩ ﺍﻟﻘﻁﺎﻉ ﺍﻻﻗﺘﺼـﺎﺩﻱ‬

‫ﻼ ﺃﺴﺎﺴﻴﹰﺎ ﻓﻲ ﺘﺤﻘﻴـﻕ‬ ‫ﺴّﻴﺎﺴﻲ ﻭﺍﻟﻔﻜﺭﻱ ﻭﺍﻟﻌﺴﻜﺭﻱ ﻭﺘﻜﺎﻤﻠﻬﺎ ﺘﻜﺎﻤ ﹰ‬ ‫ﻭﺍﻟﺘﻜﻨﻭﻟﻭﺠﻲ ﻭﺍﻟ َ‬

‫ﺍﻟﺘﺠﺩﻴﺩ ﺍﻟﻌﺴﻜﺭﻱ‪.‬‬

‫ﺍﻷﺼﻭل ﺍﻟﻤﺎﻟﻴﺔ ﻟﻼﺴﺘﻌﺩﺍﺩ ‪:‬‬

‫ﻓﻲ ﺍﻟﺒﺎﺏ ﺍﻟﺭﺍﺒﻊ ﺘﺤﺩﺙ ﺍﻟﺒﺎﺤﺙ ﻋﻥ ﺍﻷﺼﻭل ﺍﻟﻤﺎﻟﻴﺔ ﻟﻼﺴﺘﻌﺩﺍﺩ ﺤﻴﺙ ﺍﺴـﺘﻬل‬

‫ﺤﺩﻴﺜﻪ ﻓﻲ ﺍﻟﻔﺼل ﺍﻟﺘﺎﺴﻊ ﺒﺎﻟﺤﺩﻴﺙ ﻋﻥ ﻨﻅﺭﻴﺔ ﺍﻟﻤﺼﺎﻟﺢ ﺍﻟﻤﺭﺴﻠﺔ ﻓﻲ ﺘﺄﺼﻴل ﺍﻟﺸﺭﻭﻁ‬

‫ﺍﻟﻤﺎﻟﻴﺔ ﻟﻼﺴﺘﻌﺩﺍﺩ ﻤﺴﺘﻌﺭﻀﹰﺎ ﺁﺭﺍﺀ ﺍﻟﺴﻤﻼﻟﻲ ﻭﺍﻟﻠﺠﺎﺌﻰ ﻭﺍﻟﻔﻼﻕ ﻭﺍﺒﻥ ﺍﻷﻋﺭﺝ ﻻ ﺴﻴﻤﺎ‬ ‫ﻼ ﻟﺩﺭﺍﺴﺔ ﻫﺫﺍ ﺍﻟﻤﻭﻀﻭﻉ ﺃﺴﻤﺎﻩ "ﻋﻨﺎﻴﺔ ﺍﻻﺴـﺘﻌﺎﻨﺔ‬ ‫ﺍﻟﺴﻤﻼﻟﻲ ﺍﻟﺫﻱ ﺨﺼّﺹ ﻜﺘﺎﺒﹰﺎ ﻜﺎﻤ ﹰ‬

‫ﺘﻔﻜﺭ ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪1422 / 2001 ، (2‬ﻫـ‬

‫ﺘﻘﺎﺭﻴﺭ ﻭﻤﺭﺍﺠﻌﺎﺕ‬

‫ﻓﻲ ﺤﻜﻡ ﺍﻟﺘﻭﻅﻴﻑ ﻭﺍﻟﻤﻌﻭﻨﺔ"‪ .‬ﻭﺍﻋﺘﻤﺩ ﺍﻟﺴﻤﻼﻟﻲ ﻓﻲ ﻜﺘﺎﺒﻪ ﻫﺫﺍ ﺍﻟﻤﺼـﺎﻟﺢ ﺍﻟﻤﺭﺴـﻠﺔ‬ ‫ﺇﻁﺎﺭﹰﺍ ﻤﺭﺠﻌﻴﹰﺎ ﻓﻲ ﺍﻟﺩﻓﺎﻉ ﻋﻥ ﺍﻟﺸﺭﻭﻁ ﺍﻟﻤﺎﻟﻴﺔ ﻭﺍﻟﻤﻤﺎﺜﻠﺔ ﺒﺎﻋﺘﺒﺎﺭ ﺃﻥ ﺍﻟﻤﺼﺎﻟﺢ ﺍﻟﻤﺭﺴﻠﺔ‬ ‫ﺘﺘﻌﻠﻕ ﺃﺴﺎﺴﹰﺎ ﺒﺎﻟﻤﺼﺎﻟﺢ ﺍﻟﻌﺎﻤﺔ ﺍﻟﻁﺎﺭﺌﺔ ﻭﺒﺎﻟﺘﺎﻟﻲ ﻓﺈﻨﻬﺎ ﺘﻤ ﹶﺜّل ﺍﻹﻁﺎﺭ ﺍﻟﻔﻘﻬـﻲ ﺍﻟﻤﺘﻔـﺘﺢ‬

‫ﻥ ﻋﻨﺎﺼـﺭ ﺍﻻﺴـﺘﺩﻻل ﻓـﻲ‬ ‫ﺩﺍﺌﻤﹰﺎ ﻋﻠﻰ ﺍﻟﻤﺴﺘﻘﺒل )ﻋﻠﻰ ﺍﻟﺘﺠﺩﻴﺩ( ‪ ،‬ﺒﺎﻹﻀﺎﻓﺔ ﺇﻟـﻰ ﺃ ّ‬

‫ﺍﻟﻤﺼﺎﻟﺢ ﺍﻟﻤﺭﺴﻠﺔ ﺘﺘﻤﻴﺯ ﺒﺎﻟﻁﺭﺡ ﺍﻟﻌﻘﻠﻲ ‪.‬‬

‫ﺃﺒﺭﺯ ﺍﻟﺴﻤﻼﻟﻲ ﻤﻁﺎﻟﺏ ﺍﻻﺴﺘﻌﺩﺍﺩ ﺍﻟﺘﻲ ﻓﺭﻀﺘﻬﺎ ﺍﻟﻅﺭﻭﻑ ﻭﺍﻷﺤﺩﺍﺙ ﻭﻫـﻰ ‪:‬‬

‫ﺍﻟﺠﻴﺵ ﺍﻟﻤﻨﻅﻡ ﺍﻟﺤﺩﻴﺙ ﻭﺼﻨﺎﻋﺔ ﺍﻷﺴﻠﺤﺔ ﺍﻟﺜﻘﻴﻠﺔ ﻭﺍﻟﺨﻔﻴﻔﺔ ﻭﻀﺭﻭﺭﺓ ﻗﻤﻊ ﺍﻟﻌﺩﻭ ﺍﻟﻜﺎﻓﺭ‬

‫ﺨﻭﻑ ﺘﺒﺩﻴل ﺍﻟﺩﻴﻥ ﻭﺍﻟﺘﺤﺭﻴﻑ ‪ .‬ﻭﻫﺫﺍ ﺍﻟﺭﺒﻁ ﺒﻴﻥ ﺨﻁﻭﺭﺓ ﺍﻟﺘﻬﺩﻴﺩ ﺍﻷﻭﺭﻭﺒﻲ ﻭﻤﻁﺎﻟﺏ‬ ‫ﺍﻻﺴﺘﻌﺩﺍﺩ ﺍﻟﻤﻠﺤﺔ ﻟﺩﺭﺀ ﺨﻁﺭ ﺘﺒﺩﻴل ﺍﻟﺩﻴﻥ ﻭﺍﻟﺘﺤﺭﻴﻑ ﻀـﺭﻭﺭﻱ ﻟﻁـﺭﺡ ﺍﻟﺼـﻴﻐﺔ‬ ‫ﺍﻟﺸﺭﻋﻴﺔ ﻟﻠﻀﺭﻴﺒﺔ ﺍﻟﻤﺎﻟﻴﺔ ﺍﻟﻤﻁﻠﻭﺒﺔ ﻭﺇﻋﻁﺎﺌﻬﺎ ﺤﻜﻡ "ﺍﻟﺘﻭﻅﻴﻑ ﻭﺍﻟﻤﻌﻭﻨﺔ " ﺒﺩل ﺤﻜـﻡ‬

‫"ﺍﻟﻤﻜﺱ"‪ .‬ﻓﻬﺫﻩ ﺍﻟﻀﺭﻴﺒﺔ "ﻤﻌﻭﻨﺔ ﻭﺘﻭﻅﻴﻑ" ﺇﺫﺍ ﺍﺴﺘﻌﻤﻠﺕ ﻓﻲ ﺍﻟﻤﺼﺎﻟﺢ ﺍﻟﻌﺎﻤـﺔ ﺍﻟﻌﻠﻴـﺎ‬

‫ﻟﻸﻤﺔ ‪ ،‬ﻭﻫﻲ "ﻤﻜﺱ " ﺇﺫﺍ ﺍﺴﺘﻌﻠﻤﺕ ﻓﻲ ﺍﻟﻤﺼﺎﻟﺢ ﺍﻟﻔﺭﺩﻴﺔ ﺍﻟﺨﺎﺼﺔ ‪ .‬ﻭﺍﻻﺴﺘﻌﻤﺎل ﻫـﻭ‬ ‫ﻥ ﺍﻟﻀﺎﺒﻁ ﻟﻬﺫﺍ ﺍﻻﺴﺘﻌﻤﺎل ﺍﻟﻬﺎﻡ ﻏﻴﺭ ﻤﻭﺠـﻭﺩ‬ ‫ﺍﻟﺫﻱ ﻴﺨﺭﺠﻬﺎ ﻤﻥ ﻫﺫﻩ ﺍﻟﺜﻨﺎﺌﻴﺔ ‪ .‬ﻏﻴﺭ ﺃ ّ‬

‫ﻓﻼ ﺘﻭﺠﺩ ﺭﻗﺎﺒﺔ ﺤﻘﻴﻘﻴﺔ ﺘﺴﻬﺭ ﻋﻠﻰ ﻫﺫﺍ ﺍﻻﺴﺘﻌﻤﺎل ﻟﺫﻟﻙ ﺴﻜﺕ ﺠﻤﻴـﻊ ﺍﻟﻌﻠﻤـﺎﺀ ﻟﻤـﺎ‬ ‫ﺍﺴﺘﻔﺘﺎﻫﻡ ﺍﻟﺴﻠﻁﺎﻥ ﺍﻟﺤﺴﻥ ﺍﻷﻭل ﻓﻲ ﺸﺄﻥ ﻫﺫﻩ ﺍﻟﻀﺭﻴﺒﺔ ‪.‬‬

‫ﻭﻟﻘﺩ ﻜﺎﻥ ﺇﺩﺭﺍﻙ ﺍﻟﻀﺭﻭﺭﺓ ﺍﻟﻤﻭﻀﻭﻋﻴﺔ ﺍﻟﻤﺘﺤﻜﻤﺔ ﻓﻲ ﺤﻘﻴﻘﺔ ﻫـﺫﻩ ﺍﻟﻀـﺭﻴﺒﺔ‬

‫ﻤﺸﻜﻠﺔ ﺫﻫﻨﻴﺔ ﻭﻤﻌﺭﻓﻴﺔ ﻭﺜﻘﺎﻓﻴﺔ ﺼﻌﺒﺔ ﺤﺴﺏ ﻤﺎ ﺫﻜﺭ ﺍﺒﻥ ﺍﻷﻋﺭﺝ ﻓﻲ ﺯﺒﺩﺓ ﺍﻟﺘﺎﺭﻴﺦ ‪.‬‬

‫ﻫﺫﺍ ﻓﻲ ﺍﻟﻭﻗﺕ ﺍﻟﺫﻱ ﻜﺎﻨﺕ ﻓﻴﻪ ﻫﺫﻩ ﺍﻟﻀﺭﻭﺭﺓ ﻗﺒل ﻫﺫﻩ ﺍﻟﻔﺘﺭﺓ ﻗﺩ ﺃﺼﺒﺤﺕ ﻓﻲ ﺍﻟـﻨﻬﺞ‬

‫ﺴّﻴﺎﺴﻲ ﺍﻟﻌﺎﻡ ﻤﺤل ﺸﻙ ‪ ،‬ﺒل ﻤﺤل ﺍﺩﻋﺎﺀ ﺯﺍﺌﻑ ﻓﻲ ﻨﻅﺭ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﻌﺎﻤﺔ ﻤﻤﺎ ﺠﻌل‬ ‫ﺍﻟ َ‬

‫ﻫﺫﻩ ﺍﻟﻀﺭﻴﺒﺔ ﻤﺼﺩﺭ ﺍﻟﻤﺸﻜﻼﺕ ﻭﺍﻻﻀﻁﺭﺍﺒﺎﺕ ﻁﻴﻠﺔ ﻋﻘﻭﺩ ﻁﻭﻴﻠﺔ ‪ .‬ﻜﻤﺎ ﻋﺎﺭﻀـﻬﺎ‬ ‫ﺒﺸﺩّﺓ ﻤﺠﻤﻭﻋﺔ ﻤﻥ ﺍﻟﻌﻠﻤﺎﺀ‪.‬‬

‫ﻟﻬﺫﻩ ﺍﻷﺴﺒﺎﺏ ﺘﻌﻤّﺩ ﺍﻟﺴﻤﻼﻟﻲ ﻁﺭﺡ ﻤﺸﺭﻭﻋﻪ ﺍﻨﻁﻼﻗﹰﺎ ﻤﻥ ﻤﺩﺨل ﺍﻟﻀﺭﻭﺭﺓ ‪،‬‬

‫ﻓﺎﻟﻀﺭﻭﺭﺓ ﻫﻲ ﺘﻠﺨﻴﺹ ﻷﺴﺎﺱ ﻤﺼﻴﺭﻱ ‪ ،‬ﻭﻤﺎ ﺩﺍﻡ ﺘﺸـﺨﻴﺹ ﺍﻟﻅـﺭﻭﻑ ﺍﻟﺩﺍﺨﻠﻴـﺔ‬ ‫ﻭﺍﻟﺨﺎﺭﺠﻴﺔ ﺍﻟﻤﺤﻴﻁﺔ ﺒﻬﺫﺍ ﺍﻷﺴﺎﺱ ﺍﻟﻤﺼﻴﺭﻱ ﻏﻴﺭ ﻤﻤﻜﻥ ﻤﻥ ﺍﻟﻨﺎﺤﻴﺔ ﺍﻟﻭﺍﻗﻌﻴﺔ ﻟﻀـﻴﻕ‬

‫ﺍﻷﻓﻕ ﺍﻟﻤﻌﺭﻓﻲ ﺍﻟﻨﺎﺘﺞ ﻋﻥ ﺍﻟﻌﺯﻟﺔ ﻓﻘﺩ ﻜﺎﻥ ﻫﻨﺎﻙ ﺒﺩﻴل ﺠﻴﺩ ﻭﻤﻌ َﺒّﺭ ﻋﻥ ﻤﻌﻁﻴﺎﺕ ﻫـﺫﻩ‬

‫ﻗﺭﺍﺀﺓ ﻓﻲ ﻨﻅﺭﻴﺔ ﺍﻻﺴﺘﻌﺩﺍﺩ ﻓﻲ ﺍﻟﻤﻭﺍﺠﻬﺔ ﺍﻟﺤﻀﺎﺭﻴﺔ ﺩ‪ .‬ﻋﺒﺩ ﺍﷲ ﻤﺤﻤﺩ ﺍﻷﻤﻴﻥ ﺍﻟﻨﻌﻴﻡ‬ ‫ﺍﻟﻀﺭﻭﺭﺓ ﻭﺸﺭﻭﻁ ﺼﻴﺎﻨﺘﻬﺎ ﻫﻭ " ﺍﻟﻤﺼﺎﻟﺢ ﺍﻟﻤﺭﺴﻠﺔ " ﻓﺎﻟﻤﺼﺎﻟﺢ ﺍﻟﻤﺭﺴـﻠﺔ ﺨﻁـﺎﺏ‬ ‫ﻥ ﺍﻟﻤﺼـﺎﻟﺢ‬ ‫ﻴﻔﻬﻤﻪ ﺍﻟﻔﻘﻬﺎﺀ ﺠﻴﺩﹰﺍ ﻓﻬﻲ ﻤﺩﺨل ﻟﻠﻭﻋﻲ ﻤﻥ ﺒﺎﺏ ﺍﻷﺼﻭل ﻭﺍﻟﻔﻘﻪ ‪ ،‬ﻜﻤﺎ ﺃ ّ‬

‫ﺍﻟﻤﺭﺴﻠﺔ ﻨﻅﺭﻴﺔ ﺃﺼﻭﻟﻴﺔ ﻗﻭﻴﺔ ﺘﻌﺘﻤﺩ ﻋﻠﻰ ﺍﻟﺤﺠﺔ ﺍﻟﻌﻘﻠﻴﺔ ﻓﻲ ﺍﻟﺸﺭﻴﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ ‪ .‬ﻭﻤﻊ‬

‫ﺫﻟﻙ ﻜﻠﻪ ﻓﺎﻟﻤﺼﺎﻟﺢ ﺍﻟﻤﺭﺴﻠﺔ ﺘﻘﻭﻡ ﺒﺎﻷﺴﺎﺱ ﻋﻠﻰ ﻤﺒﺩﺃ ﺍﻟﻀﺭﻭﺭﺓ ﻗﺒـل ﻏﻴﺭﻫـﺎ ﺒﻤـﺎ‬

‫ﺘﺘﻀﻤﻨﻪ ﻫﺫﻩ ﺍﻟﻀﺭﻭﺭﺓ ﻫﻨﺎ ﺒﺎﻟﻀﺒﻁ "ﺨﻭﻑ ﺘﺒﺩﻴل ﺍﻟـﺩﻴﻥ ﻭﺍﻟﺘﺤﺭﻴـﻑ" ﺃﻱ ﻭﺠـﻭﺏ‬

‫ﺍﻟﻤﺤﺎﻓﻅﺔ ﻋﻠﻲ ﺍﻟﻤﺼﺎﻟﺢ ﺍﻟﻀﺭﻭﺭﻴﺔ )ﺍﻟﺩﻴﻥ ‪ ،‬ﺍﻟﻨﻔﺱ ‪ ،‬ﺍﻟﻌﻘـل ‪ ،‬ﺍﻟﻨﺴـل ‪ ،‬ﺍﻟﻤـﺎل ‪،‬‬

‫ﻥ ﺘﻌﺭﻴﻑ ﺍﻟﻤﺼﺎﻟﺢ ﺍﻟﻤﺭﺴـﻠﺔ‬ ‫ﺍﻟﻌﺭﺽ ( ﻫﻭ ﻀﺭﻴﺒﺔ ﺍﻟﺘﻭﻅﻴﻑ ﻭﺍﻟﻤﻌﻭﻨﺔ ‪ .‬ﻭﻤﻥ ﺜ ّﻡ ﻓﺈ ّ‬

‫ﻴﺘﻀﻤﻥ ﺒﺎﻟﻨﺹ ﻭﺍﻟﺤﺭﻑ ﻤﻀﻤﻭﻥ ﺍﻟﻤﺸﺭﻭﻉ ﺍﻻﺴﺘﻌﺩﺍﺩﻱ ﺍﻟﺫﻯ ﺍﺨﺘﺎﺭﻩ ﺍﻟﺴﻤﻼﻟﻲ ﺒﻜل‬ ‫ﺩﻭﺍﻋﻴﻪ ﻭﻤﺘﻁﻠﺒﺎﺘﻪ‪.‬‬

‫ﻭﻟﻘﺩ ﺫﻜﺭ ﺍﻟﺴﻤﻼﻟﻲ ﺍﻟﻌﺩﻴﺩ ﻤﻥ ﺍﻟﻤﻭﺠﺒﺎﺕ ﻟﻼﺴﺘﻌﺩﺍﺩ ﻭﺍﻟﺘﻭﻅﻴـﻑ ﻭﺍﻟﻤﻤﺎﺜﻠـﺔ ‪.‬‬

‫ﻭﺩﻋﺎ ﺇﻟﻰ ﺍﺠﺒﺎﺭﻴﺔ ﺍﻟﺘﻭﻅﻴﻑ ﻟﻤﻭﺍﺠﻬﺔ ﻤﺸﻜﻠﺘﻴﻥ ﻫﻤﺎ ‪-:‬‬

‫ﻥ ﺍﻻﺤﺘﻼل‬ ‫ ﻤﺸﻜﻠﺔ ﺒﺫل ﺍﻟﻤﺎل ﻟﻠﻨﺼﺎﺭﻯ ﺤﺘﻰ ﻴﻤﻜﻥ ﺘﺠﻨﺏ ﺍﺤﺘﻼﻟﻬﻡ ﺍﻟﻌﺴﻜﺭﻱ ‪ ،‬ﻷ ّ‬‫ﺍﻟﻤﺎﻟﻲ ﺃﺨﻑ ﺒﻜﺜﻴﺭ ﻤﻥ ﺍﻻﺤﺘﻼل ﺍﻟﻌﺴﻜﺭﻱ‪.‬‬

‫ ﺜﻡ ﻤﺸﻜﻠﺔ ﺇﻋﺩﺍﺩ ﺍﻟﻤﺎل ﺍﻟﻼﺯﻡ ﻟﺘﺤﻘﻴﻕ ﺍﻻﺴﺘﻌﺩﺍﺩ ﺍﻟﻌﺴﻜﺭﻱ ﻭﺍﻟﺼﻨﺎﻋﺔ ﺍﻟﻌﺴـﻜﺭﻴﺔ‬‫ﻹﺒﻌﺎﺩ ﺨﻁﺭ ﺍﻻﺤﺘﻼل ﺍﻟﻤﺎﻟﻲ ﻫـﺫﺍ ﻭﺨﻁـﺭ ﺍﻻﺤـﺘﻼل ﺍﻟﻌﺴـﻜﺭﻱ ﺃﻱ ﻟﺘﺤﻘﻴـﻕ‬ ‫ﺍﻻﺴﺘﻘﻼل‪.‬‬

‫ﻓﺎﻟﺘﻭﻅﻴﻑ ﻋﻠﻰ ﺫﻟﻙ ﺃﺴﺎﺱ ﺒﻨﺎﺀ ﺍﻟﻘﻭﺓ ﺍﻟﻌﺴﻜﺭﻴﺔ ﻭﺒﺎﻟﺘﺎﻟﻲ ﻫﻭ ﺃﺴﺎﺱ ﺼـﻴﺎﻨﺔ‬

‫ﻥ ﻋﻠﻤﺎﺀ ﺍﻟﻤﻐﺭﺏ ﻗﺎﻤﻭﺍ ﺒﺘﺤﺩﻴـﺩ ﺍﻟﻤﺼـﺎﺩﺭ ﺍﻟﻤﺎﻟﻴـﺔ ﺍﻟﺜﺎﺒﺘـﺔ‬ ‫ﺍﻟﺩﻴﻥ ﻭﺍﻟﺩﻨﻴﺎ‪ .‬ﻜﺫﻟﻙ ﻓﺈ ّ‬

‫ﻭﺍﻟﻁﺎﺭﺌﺔ ﻟﺘﺤﻘﻴﻕ ﺸﺭﻁ ﺍﻻﺴﺘﻌﺩﺍﺩ ﻭﺍﻟﻤﻤﺎﺜﻠﺔ ‪ .‬ﻭﻟﻘﺩ ﺸﻜﹼﻠﺕ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﻤﺎﻟﻴﺔ ﺍﻟﻁﺎﺭﺌـﺔ‬

‫ﻥ ﺍﻟﺴﻠﻁﺔ ﻜﺎﻨﺕ ﺘﺘﺨﺫﻫﺎ ﻏﺎﻟﺒﹰﺎ ﺫﺭﻴﻌـﺔ‬ ‫ﻤﺼﺩﺭ ﺘﻭﺘﺭ ﻟﻠﻌﻼﻗﺔ ﺒﻴﻥ ﺍﻟﺴﻠﻁﺔ ﻭﺍﻟﻌﻠﻤﺎﺀ ‪ ،‬ﻷ ّ‬

‫ﻟﻼﺜﺭﺍﺀ ﻋﻠﻰ ﺤﺴﺎﺏ ﺍﻟﺸﻌﺏ ﻤﻥ ﺠﻬﺔ ‪ ،‬ﻭﻟﺘﺠﻌل ﻤﻨﻪ ﻭﺴﻴﻠﺔ ﻟﻔﺭﺽ ﺴﻴﻁﺭﺘﻬﺎ ﻭﻨﻔﻭﺫﻫﺎ‬

‫ﻤﻥ ﺠﻬﺔ ﺃﺨﺭﻯ ‪ .‬ﻓﺎﻀﻁﺭ ﺍﻟﻌﻠﻤﺎﺀ ﻟﺘﺤﺩﻴﺩ ﻤﻔﻬـﻭﻡ "ﺍﻟﻤﻜـﺱ" ﻭﻤﻔﻬـﻭﻡ "ﺍﻟﺘﻭﻅﻴـﻑ‬

‫ﻭﺍﻟﻤﻌﻭﻨﺔ " ﻟﻀﺒﻁ ﻤﻤﺎﺭﺴﺎﺕ ﺍﻟﺴﻠﻁﺔ ‪ ،‬ﻓﺎﻟﻀﺭﻴﺒﺔ ﺇﺫﺍ ﺍﻨﺘﻔﻊ ﻤﻨﻬـﺎ ﺍﻟﻤﺴـﻠﻤﻭﻥ ﻓﻬـﻲ‬

‫ﺘﻭﻅﻴﻑ ؛ ﻭﺇﺫﺍ ﺍﻨﺘﻔﻌﺕ ﻤﻨﻬﺎ ﺍﻟﺴﻠﻁﻪ ﻭﺤﺩﻫﺎ ﻓﻬﻲ ﻤﻜﺱ ‪ .‬ﻭﺍﻟﻤﺘﺄﻤـل ﻟﻸﺤﻜـﺎﻡ ﺍﻟﺘـﻲ‬

‫ﺴّﻴﺎﺴﻲ ﻟﻠﻨﻅﺎﻡ ﻭﺤﻕ ﺍﻟﺴﻠﻁﺔ ﻓﻲ ﻓـﺭﺽ‬ ‫ﻗﺭﺭﻫﺎ ﺍﻟﻌﻠﻤﺎﺀ ﻴﺠﺩﻫﺎ ﺘﻔ َﺭّﻕ ﺒﻴﻥ ﺤﻕ ﺍﻟﻨﻔﻭﺫ ﺍﻟ َ‬

‫ﺘﻔﻜﺭ ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪1422 / 2001 ، (2‬ﻫـ‬

‫ﺘﻘﺎﺭﻴﺭ ﻭﻤﺭﺍﺠﻌﺎﺕ‬

‫ﺴّﻴﺎﺴﻲ ﻟﻠﻨﻅﺎﻡ ﺤﻕ ﺩﻴﻨﻲ ﻻ ﻴﺤﻕ ﻷﺤﺩ ﺭﻓﻀﻪ ﺃﻭ ﺍﻟﺨـﺭﻭﺝ‬ ‫ﺍﻟﻀﺭﻴﺒﺔ ‪ ،‬ﻓﺤﻕ ﺍﻟﻨﻔﻭﺫ ﺍﻟ َ‬

‫ﻋﻨﻪ ‪ ،‬ﻭﻟﻜﻥ ﻻ ﻀﺭﻴﺒﺔ ﻋﻠﻰ ﻫﺫﺍ ﺍﻟﺤﻕ ﻷﻨﻪ ﻻ ﻀﺭﻴﺒﺔ ﻋﻠﻰ ﺍﻟﻁﺎﻋﺔ ‪ ،‬ﻭﻤـﻥ ﺜـﻡ ﻻ‬

‫ﻀﺭﻴﺒﺔ ﻋﻠﻰ ﻋﻘﻴﺩﺓ ﺍﻻﻟﺘﺯﺍﻡ ﺒﻨﻅﺎﻡ ﺍﻟﺩﻭﻟﺔ ﻜﻤﺎ ﻻ ﻴﺠﻭﺯ ﺍﻟﺨﺭﻭﺝ ﻋﻥ ﻨﻅﺎﻡ ﺍﻟﺩﻭﻟﺔ ‪ ،‬ﺃﻤﺎ‬

‫ﺤﻕ ﺍﻟﻀﺭﻴﺒﺔ ﻓﻼ ﻴﻜﻭﻥ ﺇﻻ ﻤﻘﺎﺒل ﻨﻔﻊ ﻤﻌﻴﻥ ‪ ،‬ﻭﺒﺫﻟﻙ ﻗﻴّﺩ ﺍﻟﻔﻘﻬـﺎﺀ ﻓـﺭﺽ ﺍﻟﺴـﻠﻁﺔ‬ ‫ﻟﻠﻀﺭﺍﺌﺏ ﺒﻭﺍﺠﺏ ﻗﻴﺎﻡ ﺍﻟﺴﻠﻁﺔ ﺒﻨﻔﻊ ﺍﻟﻨﺎﺱ ﻤﻥ ﺘﺤﻘﻴﻕ ﺍﻷﻤﻥ ﻭﺘﻘﺩﻴﻡ ﺍﻟﺨﺩﻤﺎﺕ ﻭﻏﻴﺭﻫﺎ‬

‫‪ ،‬ﻭﻟﻤﺎ ﺤﺩّﺩ ﺍﻟﻔﻘﻬﺎﺀ ﻨﺴﺒﺔ ﺍﻟﻀﺭﻴﺒﺔ ﻋﻠﻰ ﺃﺴﺎﺱ ﻨﺴﺒﺔ ﺍﻟﻤﻨﺎﻓﻊ ﻓﻘﺩ ﻭﻀﻌﻭﺍ ﻓﻲ ﺍﻟﺤﻘﻴﻘـﺔ‬ ‫ﻥ‬ ‫ﺍﻷﺴﺎﺱ ﺍﻟﻤﻨﻬﺠﻲ ﻟﺘﻜﺜﻴﻑ ﺍﻟﻤﻨﺎﻓﻊ ﺤﺘﻰ ﺘﺘﻤﻜﻥ ﺍﻟﺴﻠﻁﺔ ﻤﻥ ﺘﻜﺜﻴﻑ ﺍﻟﻀﺭﺍﺌﺏ ‪ .‬ﻏﻴﺭ ﺃ ّ‬

‫ﻫﺫﻩ ﺍﻷﺤﻜﺎﻡ ﺍﻟﺘﻨﻅﻴﻤﻴﺔ ﻅﻠﺕ ﻓﻲ ﺍﻟﻭﺍﻗﻊ ﻨﻅﺭﻴﺔ ﻭﻟﻡ ﺘﻁﺒّـﻕ ﺇﻻ ﺒﺼـﻭﺭﺓ ﺠﺯﺌﻴـﺔ ﺃﻭ‬ ‫ﺴﻁﺤﻴﺔ ﺃﻭ ﺍﺩﻋﺎﺌﻴﺔ ‪.‬‬

‫ﻥ ﺍﻟﺨﻼﻑ ﻻ ﻴﺭﺠﻊ ﻟﻠﺘﻭﻅﻴﻑ ﻓﻲ‬ ‫ﻭﺒﻌﺩ ﺍﺴﺘﻌﺭﺍﺽ ﺍﻁﺭﻭﺤﺎﺕ ﺍﻟﻌﻠﻤﺎﺀ ﻴﺘﻀﺢ ﺃ ّ‬

‫ﻥ ﺍﻟﺨـﻼﻑ ﻟـﻴﺱ ﺤـﻭل‬ ‫ﺤﺩ ﺫﺍﺘﻪ ﻷﻨﹼﻪ ﺜﺎﺒﺕ ﻓﻲ ﺍﻷﺼﻭل ﺍﻹﺴﻼﻤﻴﺔ ‪ ،‬ﻭﻤﻥ ﺜ ّﻡ ﻓـﺈ ّ‬ ‫ﺍﻟﺘﻭﻅﻴﻑ ﻭﺍﻨﻤﺎ ﺍﻟﺨﻼﻑ ﺤﻭل ﺩﻭﺍﻓﻊ ﺍﻟﺘﻭﻅﻴﻑ ‪ ،‬ﻫل ﻫﻲ ﺩﻭﺍﻓﻊ ﺘﻔﺭﻀـﻬﺎ ﺍﻟﻤﺼـﺎﻟﺢ‬

‫ﺍﻟﻌﺎﻤﺔ ﺃﻡ ﻫﻲ ﻓﻘﻁ ﺩﻭﺍﻓﻊ ﺸﺨﺼﻴﺔ ﺍﺴﺘﻐﻼﻟﻴﺔ ؟‪ ،‬ﻭﻤﻥ ﺜـ ّﻡ ﺤﻜﻤـﻭﺍ ﻋﻠـﻰ ﻀـﺭﻭﺭﺓ‬ ‫ﺍﻹﺠﻤﺎﻉ ﻋﻠﻰ ﻅﻬﻭﺭ ﺍﻟﻤﺼﻠﺤﺔ ﺍﻟﻌﺎﻤﺔ ﻓﻲ ﺍﻟﺘﻭﻅﻴﻑ ﻭﻋﻠﻰ ﻀﺭﻭﺭﺓ ﺍﺤﺘﺭﺍﻡ ﺍﻟﺸـﺭﻭﻁ‬

‫ﺍﻟﺘﻲ ﻴﺠﻤﻊ ﺒﻬﺎ ‪ ،‬ﻤﻤﺎ ﺠﻌل ﺍﻟﺴﻠﻁﺔ ﻓﻲ ﻏﺎﻟﺏ ﺍﻷﺤﻴﺎﻥ ﺘﺭﺍﺠـﻊ ﺍﻟﻌﻠﻤـﺎﺀ ﻹﺴﺘﺼـﺩﺍﺭ‬

‫ﻓﺘﺎﻭﻯ ﻜﻠﻤﺎ ﺃﺭﺍﺩﺕ ﻓﺭﺽ ﻀﺭﺍﺌﺏ ﻁﺎﺭﺌﺔ ﻷﻨﻬﻡ ﻭﺤﺩﻫﻡ ﺍﻟﻬﻴﺌﺔ ﺍﻟﺘﺸﺭﻴﻌﻴﺔ ﺍﻟﻘﺎﺩﺭﺓ ﻋﻠﻰ‬ ‫ﺘﺤﺩﻴﺩ ﻫﺫﻩ ﺍﻟﻀﺭﻭﺭﺓ‪.‬‬

‫ﺍﻻﺴﺘﻌﺩﺍﺩ ﻓﻲ ﺍﻟﺘﻭﻅﻴﻑ ﺍﻟﺭﺴﺎﻟﻰ ﻟﻠﻤﺎل‪:‬‬

‫ﻓﻲ ﺍﻟﻔﺼل ﺍﻟﻌﺎﺸﺭ ﺘﺤﺩﺙ ﺍﻟﺒﺎﺤﺙ ﻋﻥ ﺍﻻﺴﺘﻌﺩﺍﺩ ﻓﻲ ﺍﻟﺘﻭﻅﻴﻑ ﺍﻟ َﺭّﺴﺎﻟﻰ ﻟﻠﻤـﺎل‬

‫ﺴّﺱ ﺍﻟﺤﻘﻴﻘﻲ ﻟﻨﻅﺎﻡ ﺍﻟﺤﺩﺍﺜـﺔ ‪ ،‬ﻓﺎﻟﺤﺩﺍﺜـﺔ‬ ‫ﺤﻴﺙ ﺫﻜﺭ ﺒﺄﻥ ﺍﻟﻤﺎل ﻭﺍﻟﺜﺭﻭﺓ ﻴﻌﺘﺒﺭﺍﻥ ﺍﻟﻤﺅ َ‬

‫ﺴّﻴﺎﺴـﻴﺔ‬ ‫ﺍﻟﻌﻠﻡ ﻭﺍﻟﺘﻜﻨﻭﻟﻭﺠﻴﺎ‪ ،‬ﻭﺍﻟﺤﺩﺍﺜﺔ ﺍﻟﻘﻭﺓ ﻭﺍﻟﻐﺯﻭ ﻭﺍﻻﺴﺘﻌﻤﺎﺭ ‪ ،‬ﻭﺍﻟﺤﺩﺍﺜﺔ ﺍﻷﻓﻜﺎﺭ ﺍﻟ َ‬

‫ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﻭﺍﻟﻤﺫﻫﺒﻴﺔ ﺍﻟﻤﻌﺎﺼﺭﺓ ﻋﻤﻭﻤﹰﺎ ‪ ،‬ﻭﻗﺩ ﻨﺸﺄﺕ ﻋﻠﻰ ﺃﺴﺎﺱ ﺍﻟﻤﺎل‬

‫ﻭﺍﻟﺜﺭﻭﺓ ﻭﺘﻭﻅﻴﻔﻬﺎ ﺘﻭﻅﻴﻔﹰﺎ ﻋﻠﻤﻴﹰﺎ ﻤﺘﻁﻭﺭﹰﺍ ‪ .‬ﻫﺫﺍ ﺍﻟﺘﻭﻅﻴﻑ ﺍﻟﻌﻠﻤﻲ ﻫﻭ ﺍﻟﺴﺭ ﻓﻲ ﺍﻟﺘﻐﻴﻴﺭ‬

‫ﺍﻟﺫﻱ ﺃﺤﺩﺜﻪ ﺍﻟﻤﺎل ؛ ﻓﻠﻭﻻ ﺘﺸﻜل ﺍﻟﻤﺎل ﻓﻲ ﻨﻅﺎﻡ ﺘﻘﻨﻲ ﻭﺤﻤﻠﻪ ﻟﻔﻜﺭﺓ ﺤﻀﺎﺭﻴﺔ ﻜﺒﻴـﺭﺓ‬

‫ﻟﻤﺎ ﺘﻤﻜﻥ ﻤﻥ ﺇﺤﺩﺍﺙ ﻫﺫﺍ ﺍﻻﻨﻘﻼﺏ ﺍﻟﺤﻀﺎﺭﻱ ﺍﻟﻬﺎﺌل ﻓﺎﻟﺘﺸﻜل ﺍﻟﺘﻘﻨـﻲ ﻤـﻊ ﺍﻟﻔﻜـﺭﺓ‬

‫ﻗﺭﺍﺀﺓ ﻓﻲ ﻨﻅﺭﻴﺔ ﺍﻻﺴﺘﻌﺩﺍﺩ ﻓﻲ ﺍﻟﻤﻭﺍﺠﻬﺔ ﺍﻟﺤﻀﺎﺭﻴﺔ ﺩ‪ .‬ﻋﺒﺩ ﺍﷲ ﻤﺤﻤﺩ ﺍﻷﻤﻴﻥ ﺍﻟﻨﻌﻴﻡ‬ ‫ﺍﻟﺤﻀﺎﺭﻴﺔ ﻫﻲ ﺍﻟﺘﻲ ﻭﺠﻬﺕ ﺍﻟﻤﺎل ﻨﺤﻭ ﺤﺭﻜﺔ ﻋﻠﻤﻴﺔ ﺤﻀـﺎﺭﻴﺔ ﻭﺘﺎﺭﻴﺨﻴـﺔ ﻤﻬﻭﻟـﺔ‬

‫ﺠﻌﻠﺕ ﺍﻟﻤﺎل ﻴﺘﻁﻭﺭ ﻭﻴﺨﺭﺝ ﻤﻥ ﻋﻤﻠﻴﺔ ﺍﻻﻗﺘﺼﺎﺩ ﺍﻻﺴﺘﻬﻼﻜﻲ ﺇﻟﻰ ﻋﻤﻠﻴـﺔ ﺍﻻﻗﺘﺼـﺎﺩ‬

‫ﺍﻟﺴ َﻴّﺎﺴﻲ ﻭﺍﻟﺤﻀﺎﺭﻱ ‪ ،‬ﻓﺄﺼﺒﺢ ﺍﻟﻤﺎل ﺒﺫﻟﻙ ﻭﻅﻴﻔﺔ ﺭﺴﺎﻟﻴﺔ ﻫﺎﺌﻠﺔ ﺘﻌﺘﻤﺩ ﻋﻠﻰ ﺍﻟﺭﺴـﺎﻟﺔ‬

‫ﺍﻟﺤﻀﺎﺭﻴﺔ ﺍﻟﻼﺘﻴﻨﻴﺔ ﻓﻲ ﺼﻭﺭﺘﻬﺎ ﺍﻟﻠﺒﺭﺍﻟﻴﺔ ﺍﻟﺤﺩﻴﺜﺔ ﻭﺃﺼﺒﺢ ﺍﻟﺒﻨﻙ ﻭﺍﻟﺸـﺭﻜﺔ ﻴﻤـﺜﻼﻥ‬

‫ﺃﺩﻭﺍﺕ ﺤﻀﺎﺭﻴﺔ ﻟﻠﻨﻅﺎﻡ ﺍﻟﻠﻴﺒﺭﺍﻟﻲ ﺍﻟﺤﺩﻴﺙ ‪ .‬ﻓﺎﻟﺸﺭﻜﺔ ﻜﻤﺅﺴﺴﺔ ﺍﻗﺘﺼـﺎﺩﻴﺔ ﻭﻓﻜﺭﻴـﺔ‬ ‫ﻭﺴﻴﺎﺴﻴﺔ ﻫﻲ ﺍﻟﺴﺭ ﺍﻟﺠﺩﻴﺩ ﻓﻲ ﻤﻨﻬﺞ ﺤﻤل ﺍﻟﺤﻀﺎﺭﺓ ﺍﻟﻼﺘﻴﻨﻴﺔ ﺇﻟﻰ ﺍﻟﻌﺎﻟﻡ ﻭﺤﻤﺎﻴﺘﻬﺎ‪.‬‬

‫ﻟﻡ ﻴﺘﻤﻜﻥ ﻋﻠﻤﺎﺀ ﺍﻟﻤﻐﺭﺏ ﻤﻥ ﺘﺤﻠﻴل ﻫﺫﻩ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻟﻤﻨﻬﺠﻴـﺔ ﺍﻟﺘـﻲ ﺃﺼـﺒﺤﺕ‬

‫ﺃﻭﺭﻭﺒﺎ ﺘﻨﺸﺭ ﺒﻬﺎ ﺍﻟﺤﻀﺎﺭﺓ ﺍﻟﻼﺘﻴﻨﻴﺔ ﻓﻲ ﺍﻟﻌﺎﻟﻡ ﺇﻻ ﺒﻌﺩ ﺫﻟﻙ ‪ ،‬ﻭﻟﻜﻨﻬﻡ ﻜـﺎﻨﻭﺍ ﻴﻤﻠﻜـﻭﻥ‬ ‫ﻨﻅﺭﻴﺔ ﺒﺩﻴﻠﺔ ﺤﻭل ﺍﻟﺘﻭﻅﻴﻑ ﺍﻟ َﺭّﺴﺎﻟﻲ ﻟﻠﻤﺎل ﻭﺍﻟﺘﻲ ﺍﺴﺘﻌﺭﻀﻬﺎ ﺍﻟﻤﺅﻟﻑ ﻋﺒﺭ ﻤﺴﺘﻭﻴﻴﻥ‪:‬‬

‫‬‫‪-‬‬

‫ﺍﻷﻭل ﻤﻔﻬﻭﻡ ﺍﻟﻤﺎل ﻭﺍﻟﺜﺭﻭﺓ ﻭﺍﻟﺫﻱ ﺘﻅﻬﺭ ﻓﻴﻪ ﺒﻌﺽ ﺍﻟﺘﺄﺜﻴﺭﺍﺕ ﺍﻟﺤﺩﻴﺜﺔ ‪.‬‬ ‫ﻭﺍﻟﺜﺎﻨﻲ ﺤﻭل ﺍﻟﺘﻭﻅﻴﻑ ﺍﻟ َﺭّﺴﺎﻟﻲ ﻟﻠﻤﺎل ﻓﻲ ﺍﻟﻨﻅﺭﻴﺔ ﺍﻟﺴﱠﻠﻔﻴﺔ‪.‬‬

‫ﻭﻓﻴﻤﺎ ﻴﺘﻌﻠﻕ ﺒﺎﻟﻤﺴﺘﻭﻯ ﺍﻷﻭل ﻓﻘﺩ ﻨﺎﻗﺵ ﺍﻟﺒﺎﺤﺙ ﺁﺭﺍﺀ ﺍﻟﻔﻼﻕ ﻭﺍﺒـﻥ ﺍﻷﻋـﺭﺝ‬

‫ﻭﺍﻟﺒﻠﻐﻴﺘﻲ ﻭﻤﻘﺎﺭﻨﺘﻬﺎ ﺒﺂﺭﺍﺀ ﺍﻟﻤﺩﺭﺴـﺔ ﺍﻟﺘﺠﺎﺭﻴـﺔ ﻭﺍﻟﻤﺩﺭﺴـﺔ ﺍﻟﻁﺒﻴﻌﻴـﺔ ﻭﺍﻟﻤﺩﺭﺴـﺔ‬

‫ﺍﻟﻜﻼﺴﻴﻜﻴﺔ ﺍﻟﺭﺃﺴﻤﺎﻟﻴﺔ ﻭﺍﻟﻤﺩﺭﺴﺔ ﺍﻻﺸﺘﺭﺍﻜﻴﺔ ‪ .‬ﻭﻓﻴﻤﺎ ﻴﺘﻌﻠﻕ ﺒﺎﻟﺘﻭﻅﻴﻑ ﺍﻟ َﺭّﺴﺎﻟﻲ ﻟﻠﻤﺎل‬

‫ﻥ ﺃﺯﻤﺔ‬ ‫ﻥ ﻋﻠﻤﺎﺀ ﺍﻟﻤﻐﺭﺏ ﻓﻲ ﻤﺭﺤﻠﺔ ﻤﺎ ﻗﺒل ﺍﻟﺤﻤﺎﻴﺔ ﻜﺎﻨﻭﺍ ﻴﺭﻭﻭﻥ ﺃ ّ‬ ‫ﻓﻘﺩ ﺃﺜﺒﺕ ﺍﻟﺒﺎﺤﺙ ﺃ ّ‬ ‫ﺍﻟﻔﺸل ﻭﺍﻟﻀﻌﻑ ﻭﺍﻻﻨﻬﻴﺎﺭ ﺍﻟﺫﻱ ﺃﺼﺎﺏ ﺍﻟﻤﻐﺭﺏ ﺘﺭﺠﻊ ﺇﻟﻰ ﺍﻟﺘﺨﻠـﻲ ﻋـﻥ ﺍﻟﻨﻅـﺎﻡ‬ ‫ﻥ ﻫﺫﺍ ﺍﻟﺘﺨﹶﻠّﻰ ﺃﺩﻯ ﺇﻟـﻰ‬ ‫ﺍﻹﺴﻼﻤﻲ ﻓﻲ ﺴﻴﺎﺴﺔ ﺍﻟﺘﻭﺯﻴﻊ ﺍﻻﺠﺘﻤﺎﻋﻲ ﻟﻸﻤﻭﺍل ﺍﻟﻌﺎﻤﺔ ‪ .‬ﻷ ّ‬

‫ﺘﻔﺴﺦ ﻋﻘﻴﺩﺓ ﺍﻷﻤﺔ ﻋﻨﺩ ﺍﻟﻤﺠﺘﻤﻊ ‪ ،‬ﻭﺒﺎﻟﺘﺎﻟﻲ ﺘﻔﺴﺦ ﺍﻹﻴﺩﻴﻭﻟﻭﺠﻴﺔ ﺍﻟﺠﻤﺎﻋﻴﺔ ﺍﻟﻭﺤﺩﻭﻴـﺔ ‪.‬‬

‫ﻥ ﺍﻻﺤﺘﻜﺎﺭ ﺍﻟﻔﺭﺩﻱ ﻟﻠﻤﺎل ﺍﻟﻌﺎﻡ ﻭﺘﻔﺸﻲ ﻤﻤﺎﺭﺴـﺎﺕ ﺍﻻﺴـﺘﻐﻼل ﻭﺍﻻﺒﺘـﺯﺍﺯ ﺒﻜـل‬ ‫ﻷّ‬

‫ل ﻤﺤﻠﹼﻪ ﺍﻟﻤﻤﺎﺭﺴﺎﺕ ﺍﻹﻗﻁﺎﻋﻴﺔ ﻭﺍﻟﺫﻫﻨﻴـﺔ‬ ‫ﺼﻭﺭﻫﺎ ﻫﺩﻡ ﻤﺒﺎﺩﺉ ﺍﻟﻨﻅﺎﻡ ﺍﻟﺠﻤﺎﻋﻲ ‪.‬ﻭﺃﺤ ّ‬

‫ﻥ‬ ‫ﺍﻟﻔﺭﺩﻴﺔ ﻭﺍﻟﻌﺸﺎﺌﺭﻴﺔ ‪ ،‬ﻭﺍﻟﻘﺭﺼﻨﺔ ﻭﺃﺨﻼﻕ ﺍﻟﻌﻨﻑ ‪ .‬ﻭﻤﻥ ﺜ ّﻡ ﺘﺼﻭﺭ ﺍﻟﻔﻼﻕ ﻭﻏﻴـﺭﻩ ﺃ ّ‬ ‫ﺇﺤﻴﺎﺀ ﺴﻴﺎﺴﺔ ﺍﻟﺘﻭﺯﻴﻊ ﺍﻻﺠﺘﻤﺎﻋﻲ ﻟﻠﻤﺎل ﺇﻟﻰ ﺠﺎﻨﺏ ﺘﻭﺠﻴﺔ ﺴﻴﺎﺴﻲ ﺠﺩﻴﺩ ﻟﺘﺴﺨﻴﺭ ﺍﻟﻤﺎل‬

‫ﻓﻲ ﺘﺤﻘﻴﻕ ﺍﻟﻤﺘﻁﻠﺒﺎﺕ ﺍﻟﻀﺭﻭﺭﻴﺔ ﺍﻟﺠﺩﻴﺩﺓ ﺍﻟﺘﻲ ﺃﺼﺒﺤﺕ ﺘﻔﺭﻀﻬﺎ ﺍﻟﻅﺭﻭﻑ ﻴﻤﻜﻨـﻪ ﺃﻥ‬

‫ﻴﺴﺎﻫﻡ ﻓﻲ ﺘﺤﻘﻴﻕ ﺍﻻﺴﺘﻌﺩﺍﺩ ﺍﻟﺤﻘﻴﻘﻲ ﻟﺫﻟﻙ ﺍﻗﺘﺭﺡ ﻋﺩﺓ ﺃﻨﻅﻤﺔ ﻟﻠﺘﻭﺯﻴﻊ ﺍﻻﺠﺘﻤﺎﻋﻲ ﻟﻠﻤﺎل‬ ‫ﻋﻨﺩ ﺍﻟﻔﻘﻬﺎﺀ ﺍﻟﺴﺎﺒﻘﻴﻥ ﻭﻫﻲ ﺘﺘﻠﺨﺹ ﻓﻲ ﻨﻅﺎﻤﻴﻥ ‪:‬‬

‫ﺘﻔﻜﺭ ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪1422 / 2001 ، (2‬ﻫـ‬

‫ﺘﻘﺎﺭﻴﺭ ﻭﻤﺭﺍﺠﻌﺎﺕ‬

‫ﺃ‪ -‬ﻨﻅﺎﻡ ﻴﺘﺄﺴﱠﺱ ﻋﻠﻰ ﺍﻷﻫﺩﺍﻑ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﺍﻷﻴﺩﻴﻭﻟﻭﺠﻴﺔ ﻭﻫﻭ ﺍﻟﻨﻅـﺎﻡ ﺍﻟﻤﻌـﺭﻭﻑ‬ ‫ﺒﻨﻅﺎﻡ ﺍﺒﻥ ﻴﻭﻨﺱ ﻭﻫﻭ ﻨﻅﺎﻡ ﻴﻭﻀﺢ ﺘﻘﺴﻴﻡ ﺍﻟﺯﻜﺎﺓ ﻭﺨﻤﺱ ﺍﻟﻐﻨﻴﻤﺔ ﻭﺍﻟﺭﻜﺎﺯ ﻭﺍﻟﻔـﺊ‬

‫ﻭﻤﺎل ﺍﻟﺼﻠﺢ ﻭﻤﺎل ﺘﺠﺎﺭﺓ ﺃﻫل ﺍﻟﺫﻤﺔ ﻭﺃﻫل ﺍﻟﺤﺭﺏ ‪.‬‬

‫ﺏ‪ -‬ﻨﻅﺎﻡ ﻴﺘﺄﺴﱠﺱ ﻋﻠﻰ ﺍﻷﻫﺩﺍﻑ ﺍﻻﺴﺘﻌﺩﺍﻴﺔ ﻭﺘﺤﻘﻴﻕ ﺍﻟﻘﻭﺓ ﻗﺒل ﻜل ﺸﺊ ﺇﻟـﻰ ﺠﺎﻨـﺏ‬ ‫ﺍﻷﻫﺩﺍﻑ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﺍﻹﻴﺩﻴﻭﻟﻭﺠﻴﺔ ﻭﻫﻭ ﺍﻟﻨﻅﺎﻡ ﺍﻟﻤﻌﺭﻭﻑ ﺒﻨﻅﺎﻡ ﺍﺒﻥ ﺠﺯﻱ ﺤﻴـﺙ‬ ‫ﻥ ﺍﻟﺘﻭﺯﻴﻊ ﻴﻨﺒﻐﻲ ﺃﻥ ﻴﺒﺩﺃ ﺒﺴﺩ ﺍﻟﻤﺨﺎﻭﻑ ﻭﺍﻟﺜﻐﻭﺭ ﻭﺍﺴـﺘﻌﺩﺍﺩ ﺁﻟـﺔ ﺍﻟﺤـﺭﺏ‬ ‫ﻴﺭﻯ ﺃ ّ‬ ‫ﻭﺍﻋﻁﺎﺀ ﺍﻟﻤﻘﺎﺘﻠﺔ ‪ .‬ﺜﻡ ﺍﻟﻘﻀﺎﺓ ﻭﺍﻟﻌﻤﺎل ﻭﺒﻨﻴﺎﻥ ﺍﻟﻤﺴﺎﺠﺩ ﻭﺍﻟﻘﻨﺎﻁﺭ ﺜﻡ ﻴﻔـﺭﻕ ﻋﻠـﻰ‬

‫ﺍﻟﻔﻘﺭﺍﺀ ‪.‬‬

‫ﻥ ﻁﺭﺡ ﻤﻔﻬﻭﻡ ﺍﻻﺴﺘﻌﺩﺍﺩ ﻤـﻥ ﺨـﻼل‬ ‫ﻭﻴﺅ ﹶﻜّﺩ ﺍﻟﺒﺎﺤﺙ ﻓﻲ ﻨﻬﺎﻴﺔ ﺍﻟﻔﺼل ﻋﻠﻰ ﺃ ّ‬

‫ﻨﻅﺎﻡ ﺍﻟﻌﻼﻗﺔ ﺒﻴﻥ ﺒﻴﺕ ﺍﻟﻤﺎل ﻭﺍﻟﻤﺠﺘﻤﻊ ﺒﺄﺒﻌﺎﺩﻫـﺎ ﺍﻻﺠﺘﻤﺎﻋﻴـﺔ ﻭﺍﻟﻤﻨﻬﺠﻴـﺔ ﺍﻟﻌﻠﻤﻴـﺔ‬

‫ﺴّﻴﺎﺴﻲ ﻋﻨـﺩ ﻋﻠﻤـﺎﺀ‬ ‫ﻭﺍﻟﻔﻜﺭﻴﺔ ﺍﻟﺴﻴﺎﺴﻴﺔ ﻴﻌﻜﺱ ﻭﻋﻴﹰﺎ ‪ ،‬ﻭﻫﺫﺍ ﺘﻁﻭﺭ ﻫﺎﻡ ﻓﻲ ﺍﻟﻭﻋﻲ ﺍﻟ َ‬

‫ﺍﻟﻤﻐﺭﺏ ﻓﻲ ﻤﺭﺤﻠﺔ ﻤﺎ ﻗﺒل ﺍﻟﺤﻤﺎﻴﺔ ﺭﻏﻡ ﺘﻘﻠﻴﺩﻴﺔ ﺍﻟﺨﻁﺎﺏ ﻭﺍﻟﻁﺭﺡ‪.‬‬ ‫ﺍﻷﺼﻭل ﺍﻟﺴﻴﺎﺴﻴﺔ ﻟﻼﺴﺘﻌﺩﺍﺩ ﻭﺘﻁﻭﺭﻫﺎ ﻨﺤﻭ ﻓﻜﺭﺓ ﺍﻟﻨﻅﺎﻡ ﻟﺤﺩﻴﺙ‪:‬‬

‫ﻫﺫﺍ ﻫﻭ ﻋﻨﻭﺍﻥ ﺍﻟﺒﺎﺏ ﺍﻟﺨﺎﻤﺱ ﺤﻴﺙ ﺘﺤﺩﺙ ﺍﻟﺒﺎﺤﺙ ﻓﻲ ﺍﻟﻔﺼل ﺍﻟﺤﺎﺩﻱ ﻋﺸـﺭ‬

‫ﺴّﻴﺎﺴﻴﺔ ﻭﺃﺴﻠﻤﺔ ﺍﻟﻨﻅﺎﻡ ﻓﺄﺒﺭﺯ ﺭﺃﻱ ﺍﻟﻔﻼﹼﻕ ﺍﻟـﺫﻱ‬ ‫ﻋﻥ ﺍﻻﺴﺘﻌﺩﺍﺩ ﻓﻲ ﻨﻅﺭﻴﺔ ﺍﻷﺼﻭل ﺍﻟ َ‬

‫ﺃﻜﹼﺩ ﻓﻴﻪ ﺘﻼﺯﻡ ﺍﻷﺼﻭل ﺍﻟﺴﻴﺎﺴﻴﺔ ﻟﻤﻨﻅﻭﻤﺔ ﺍﻟﻘﻭﺓ ﻭﺫﻟﻙ ﻓﻲ ﻜﺘﺎﺒﻪ "ﺘﺎﺝ ﺍﻟﻤﻠﻙ ﺍﻟﻤﺒﺘﻜـﺭ"‬ ‫ﺍﻟﺫﻱ ﻜﺘﺒﻪ ﺭﺩﹰﺍ ﻋﻠﻰ ﺍﺴﺘﻔﺘﺎﺀ ﺍﻟﺴﻠﻁﺎﻥ ﺴﻴﺩﻱ ﻤﺤﻤﺩ ﺒﻥ ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﺤـﻭل ﺘﺤـﺩﻴﺙ‬

‫ﺍﻟﺠﻴﺵ ﺒﻌﺩ ﻫﺯﻴﻤﺔ ﺘﻁﻭﺍﻥ ‪1860‬ﻡ‪.‬‬

‫ﺍﻋﺘﺒﺭ ﺍﻟﻔﻼﹼﻕ ﺍﻷﺼﻭل ﺍﻟﺘﻲ ﻴﻘﻭﻡ ﺒﻬﺎ ﺍﻻﺴﺘﻌﺩﺍﺩ ﻫﻲ ﺃﺼﻭل ﺘﻘﻨﻴﺔ ﻋﻠﻤﻴﺔ ﻤﻨﻁﻘﻴﺔ‬

‫ﻤﺸﺘﺭﻜﺔ ﻟﻡ ﻴﺴﺘﻁﻊ ﺃﻥ ﻴﺨﺭﺝ ﻋﻨﻬﺎ ﺍﻟﻔﺭﺱ ﺃﻭ ﺍﻹﻏﺭﻴﻕ ﺃﻭ ﺍﻟﻤﺴﻠﻤﻭﻥ ﻜﻤﺎ ﺃﻨﻬﺎ ﺜﺎﺒﺘـﺔ‬

‫ﻥ ﺍﻟﺨﺭﻭﺝ ﻋﻠﻰ ﻫﺫﻩ ﺍﻷﺼﻭل ﺃﺴـﺎﺱ ﻀـﻌﻑ‬ ‫ﻓﻲ ﺍﻟﺯﻤﺎﻥ ﻭﺍﻟﻤﻜﺎﻥ ‪.‬ﻭﺍﻋﺘﺒﺭ ﺍﻟﻔﻼﻕ ﺃ ّ‬ ‫ﺍﻟﻤﻐﺭﺏ ﻭﺘﺭﺍﺠﻌﻪ ﻭﺍﻨﻬﺯﺍﻤﻪ ‪ ،‬ﻭﺍﻨﻁﻼﻗﹰﺎ ﻤﻥ ﻫﺫﻩ ﺍﻟﺤﻘﻴﻘﺔ ﺤﺎﻭل ﺍﻟﻔﻼﻕ ﺃﻥ ﻴﺴﻠﻙ ﻓـﻲ‬

‫ﻁﺭﺡ ﺘﺼﻭﺭﻩ ﻟﻼﺴﺘﻌﺩﺍﺩ ﻭﺘﺤﺩﻴﺙ ﺍﻟﺠﻴﺵ ﻤﺴﻠﻜﹰﺎ ﺠﺩﻴﺩﹰﺍ ﻴﺘﺠﻠﻰ ﻓﻲ ﻤﻼﺤﻅﺘﻴﻥ‪:‬‬

‫ﺍﻷﻭﻟﻰ ‪ :‬ﺍﻋﺘﻤﺎﺩﻩ ﻤﻨﻬﺠﻴﹰﺎ ﺘﻼﺯﻡ ﺃﺼﻭل ﻨﻅﺎﻡ ﺍﻟﺩﻭﻟﺔ ﺍﻟﺘﻲ ﻫﻲ ﻋﻨﺩﻩ ﺃﺼﻭل ﺍﻻﺴـﺘﻌﺩﺍﺩ‬ ‫ﻼ‬ ‫ﺘﻼﺯﻤﹰﺎ ﻋﻠﻤﻴﹰﺎ ﻤﻨﻁﻘﻴﹰﺎ ﻋﻨﺩ ﺠﻤﻴﻊ ﺍﻷﻤﻡ ﻭﺍﻟﺸﻌﻭﺏ ﺒﻤﺎ ﻓﻴﻬﺎ ﺍﻷﺼل ﺍﻟﻌﺴﻜﺭﻱ ﺃﺼ ﹰ‬

‫ﻗﺭﺍﺀﺓ ﻓﻲ ﻨﻅﺭﻴﺔ ﺍﻻﺴﺘﻌﺩﺍﺩ ﻓﻲ ﺍﻟﻤﻭﺍﺠﻬﺔ ﺍﻟﺤﻀﺎﺭﻴﺔ ﺩ‪ .‬ﻋﺒﺩ ﺍﷲ ﻤﺤﻤﺩ ﺍﻷﻤﻴﻥ ﺍﻟﻨﻌﻴﻡ‬ ‫ﻤﻥ ﺒﻘﻴﺔ ﺃﺼﻭل ﻤﻨﻅﻭﻤﺔ ﺍﻟﺩﻭﻟﺔ ﻴﺘﺄﺜﺭ ﺒﺘﺄﺜﺭ ﺘﻠﻙ ﺍﻷﺼﻭل ﻗﻭﺓ ﻭﻀﻌﻔﹰﺎ ﻨﺘﻴﺠﺔ ﺘﻼﺯﻡ‬

‫ﺘﻠﻙ ﺍﻷﺼﻭل ﺘﻼﺯﻤﹰﺎ ﻴﺴﺘﺤﻴل ﺍﻟﻔﺼل ﺒﻴﻨﻬﻤﺎ ﺃﻭ ﻋﺯل ﺍﻟﺠﻴﺵ ﻋﻨﻬﺎ ‪.‬‬

‫ﻻ‬ ‫ﻥ ﺍﻟﻔﻼﻕ ﻗﺭّﺭ ﻁﺭﺡ ﻨﻅﺭﻴﺘﻪ ﺒﺎﻻﺴﺘﻨﺎﺩ ﻋﻠﻰ ﺠﻬﺎﺯ ﺍﻟﻤﻨﻁﻕ )ﺍﻟﻌﻘل( ﺃﻭ ﹰ‬ ‫ﺍﻟﺜﺎﻨﻴﺔ ‪ :‬ﻫﻲ ﺃ ّ‬ ‫ﻻ ﻤﺎ ﻜﺎﻥ ﻤﺘﻁﺎﺒﻘﹰﺎ ﻤﻨﻬﺎ ﻤﻊ ﺍﻟﻌﻘل ‪ .‬ﻭﻫﺫﺍ ﻴﺭﻤﺯ ﺇﻟـﻰ‬ ‫ﻭﻟﻡ ﻴﺴﺘﺨﺩﻡ ﺍﻷﺤﻜﺎﻡ ﺍﻟﻔﻘﻬﻴﺔ ﺍ ﹼ‬

‫ﻤﻨﻌﻁﻑ ﺠﺩﻴﺩ ﻭﺘﺤﻭل ﻓﻲ ﺍﻟﺨﻠﻔﻴﺔ ﺍﻟﻔﻘﻬﻴﺔ ‪ .‬ﻭﺍﻨﻁﻼﻗﹰﺎ ﻤﻥ ﻫﺫﺍ ﺍﻟﻁـﺭﺡ ﺍﻻﺸـﻜﺎﻟﻲ‬

‫ﻥ ﺍﻟﻔﻼﻕ ﻴﺤﺼﺭ ﺃﺼل ﺍﻷﺯﻤﺔ ﻓﻲ ﺴﺒﺒﻴﻥ‪:‬‬ ‫ﻟﻤﻔﻬﻭﻡ ﺍﻻﺴﺘﻌﺩﺍﺩ ﻭﺘﻼﺯﻡ ﺃﺼﻭﻟﻪ ﻓﺈ ّ‬

‫‪ -1‬ﺍﻓﺘﻘﺎﺭ ﺍﻟﻤﻐﺭﺏ ﻟﺠﻴﺵ ﺤﻘﻴﻘﻲ ﻤﺤﺘﺭﻑ ﻤﻨﻅﻡ ﻋﻠﻰ ﺃﺴﺱ ﻭﻗﻭﺍﻨﻴﻥ ﻋﻠﻤﻴـﺔ ﻴﺘﻤﻴـﺯ‬ ‫ﺒﺎﻟﻀﻭﺍﺒﻁ ﺍﻟﺘﻘﻨﻴﺔ ﺍﻟﺘﻲ ﺘﺘﻤﻴﺯ ﺒﻬﺎ ﺍﻟﺠﻴﻭﺵ ﺍﻟﻤﺤﺘﺭﻓﺔ‪.‬‬

‫‪ -2‬ﺍﻓﺘﻘﺎﺭ ﺍﻟﻤﻐﺭﺏ ﻟﺠﻴﺵ ﻗﻭﻱ ﻴﺭﺠﻊ ﺇﻟﻰ ﻏﻴﺎﺏ ﺍﻟﻨﻅﺭﺓ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﻤﻭﻀﻭﻋﻴﺔ ﻷﺼﻭل‬ ‫ﻥ ﺍﻟﻘﻁﺎﻉ ﺍﻟﻌﺴﻜﺭﻱ ﻫﻭ ﺍﻟﻘﻭﺓ ﻭﺍﻋﺘﺒﺭﻩ ﺒﺎﻟﺘﺎﻟﻲ ﻗﻁﺎﻋﹰﺎ‬ ‫ﺍﻟﻘﻭﺓ ﺒﺤﻴﺙ ﺍﻋﺘﺒﺭ ﺍﻟﻤﻐﺭﺏ ﺃ ّ‬ ‫ﻻ ﺒﻤﻔﺭﺩﻩ ﻴﻤﻜﻥ ﻤﺭﺍﺠﻌﺘﻪ ﻭﻤﻌﺎﻟﺠﺘﻪ ﺒﺼﻭﺭﺓ ﺨﺎﺼﺔ ﻭﻤﻨﻔﺭﺩﺓ ‪ ،‬ﻓـﻲ‬ ‫ﻼ ﻤﻔﺼﻭ ﹰ‬ ‫ﻤﺴﺘﻘ ﹰ‬

‫ﻥ ﺍﻟﻘﻭﺓ ﺍﻟﻌﺴﻜﺭﻴﺔ ﻫﻲ ﺃﺼل ﺩﺍﺨل ﻤﺠﻤﻭﻋـﺔ ﻤـﻥ ﺍﻷﺼـﻭل‬ ‫ﺤﻴﻥ ﻴﺭﻯ ﺍﻟﻔﻼﻕ ﺃ ّ‬ ‫ﺍﻟﻤﺘﺭﺍﺒﻁﺔ ﺍﻟﻤﺘﻼﺯﻤﺔ ﻓﻴﻤﺎ ﺒﻴﻨﻬﺎ ﺘﻼﺯﻡ ﺍﻟﻼﺯﻡ ﻟﻠﻤﻠﺯﻭﻡ ﺒﺤﻴﺙ ﺇﺫﺍ ﺘﻀﻌﻀﻊ ﺃﻭ ﺘﺄﺜﺭ‬

‫ﺃﺼل ﻤﻥ ﺘﻠﻙ ﺍﻷﺼﻭل ﺘﺄﺜﺭﺕ ﻭﺘﻀﻌﻀﻌﺕ ﺒﻘﻴﺔ ﺍﻷﺼﻭل ﺍﻷﺨﺭﻯ ﺒﺎﻟﻨﺘﻴﺠﺔ ‪ .‬ﺜـﻡ‬

‫ﺴّﻴﺎﺴﻴﺔ ﻷﺼﻭل ﺍﻟﻘﻭﺓ ﻭﻫﻲ ﺍﻟﻤﺘﻤﺜﻠﺔ ﻓـﻲ ﻨﻅﺭﻴـﺎﺕ‬ ‫ﻴﺴﺘﻌﺭﺽ ﺘﻠﻙ ﺍﻟﻤﻨﻅﻭﻤﺎﺕ ﺍﻟ َ‬

‫ﺒﻬﺭﺍﻡ" ﺍﻟﻤﻠﻙ ﻻ ﻴﺘﻡ ﻋﺯ ُﻩ ﺇ ﹼ‬ ‫ﻻ ﺒﺎﻟﺸﺭﻴﻌﺔ ﻭﻻ ﻗﻴـﺎﻡ ﻟﻠﺸـﺭﻴﻌﺔ ﺍﻻ ﺒﺎﻟﻤﻠـﻙ … ﺍﻟـﺦ‬

‫"ﻭﻨﻅﺭﻴﺔ ﺃﻨﻭﺸﺭﻭﺍﻥ "ﺍﻟﻤﻠﻙ ﺒﺎﻟﺠﻨﺩ ﻭﺍﻟﺠﻨﺩ ﺒﺎﻟﻤﺎل … ﺍﻟﺦ " ﻭﻨﻅﺭﻴـﺔ ﺃﺭ ﺴـﻁﻭ "‬ ‫ﺍﻟﻌﺎﻟﻡ ﺒﺴﺘﺎﻥ ﺴﻴﺎﺠﻪ ﺍﻟﺩﻭﻟﺔ‪ ،‬ﺍﻟﺩﻭﻟﺔ ﺴﻠﻁﺎﻥ ﺘﺤﻴﺎ ﺒﻪ ﺍﻟﺴﱡﻨﺔ ‪ ،‬ﺍﻟﺴﱡﻨﺔ ﺴﻴﺎﺴﺔ ﻴﺴﻭﺴـﻬﺎ‬

‫ﺍﻟﻤﻠﻙ … ﺍﻟﺦ"‬

‫ﻭﺃﻫ ّﻡ ﻤﺎ ﻴﻤﻴﺯ ﻫﺫﻩ ﺍﻟﻨﻅﺭﻴﺎﺕ ﺍﻟﺜﻼﺙ ﻫﻭ ﺍﺸﺘﺭﺍﻜﻬﺎ ﻓﻲ ﺜﻼﺜﺔ ﻤﺒﺎﺩﺉ ﺃﺴﺎﺴﻴﺔ‬

‫ﻥ ﺘﺒﻨﻴﻬﺎ ﻫﻭ ﺘﺒﻥ ﻟﻬﺫﻩ ﺍﻟﻤﺒﺎﺩﺉ ﻭﻫﻲ ‪:‬‬ ‫ﺘﻘﻭﻡ ﻋﻠﻴﻬﺎ ﻭﺘﺨﺩﻤﻬﺎ ﻭﻤﻥ ﺜﻡ ﻓﺈ ّ‬

‫‪ -‬ﻤﺒﺩﺃ ﺍﻟﻘﻭﺓ "ﺍﻟﺴﻴﺎﺴﻴﺔ ‪ ،‬ﻭﺍﻟﻤﺎﻟﻴﺔ ‪ ،‬ﻭﺍﻻﻗﺘﺼﺎﺩﻴﺔ ‪ ،‬ﻭﺍﻟﻌﺴﻜﺭﻴﺔ"‪.‬‬

‫‪ -‬ﻭﻤﺒﺩﺃ ﺍﻹﻴﺩﻴﻭﻟﻭﺠﻴﺔ " ﺍﻟﺩﻴﻥ ﺃﻭ ﺍﻟﺸﺭﻴﻌﺔ ‪ ،‬ﺍﻟﺴﱠﻨﺔ "‪.‬‬

‫ﺘﻔﻜﺭ ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪1422 / 2001 ، (2‬ﻫـ‬

‫ﺘﻘﺎﺭﻴﺭ ﻭﻤﺭﺍﺠﻌﺎﺕ‬

‫‪ -‬ﺍﻟﻤﺒﺩﺃ ﺍﻟﺴﻴﺎﺴﻲ " ﺍﻟﺴﻴﺎﺴﺔ ﺍﻟﻌﻘﻠﻴﺔ ‪ ،‬ﺍﻟﻌﺩل – ﺘﻔﻘﺩ ﺍﻟﺭﻋﻴﺔ ‪ ،‬ﺇﺼـﻼﺡ ﺍﻟﻌﻤـﺎل …‬

‫ﺍﻟﺦ"‪ .‬ﻭﺘﺴﺘﻨﺩ ﺃﺠﺯﺍﺀ ﻫﺫﻩ ﺍﻟﻨﻅﺭﻴﺎﺕ ﻓﻲ ﺍﻟﻨﻬﺎﻴﺔ ﺇﻟﻰ ﻤﺒﺩﺃﺉ ﺍﻟﻘﻭﺓ ﻭﺍﻟﺩﻴﻥ ﺃﻭ ﺍﻟـﺩﻴﻥ‬ ‫ﻭﺍﻟﻘﻭﺓ ‪.‬‬

‫ﺃﻤﺎ ﻓﻴﻤﺎ ﻴﺘﻌﻠﻕ ﺒﺄﺴﻠﻤﺔ ﺍﻟﻨﻅﺎﻡ ﻓﻘﺩ ﺍﺘﻔﻕ ﻋﻠﻤـﺎﺀ ﺍﻟﻤﻐـﺭﺏ )ﺍﻟﻠﺠـﺎﺌﻲ ﻭﺍﻟﻔـﻼﻕ‬

‫ﺴّﻴﺎﺴﻲ ﻭﺍﻟﻌﻭﺩﺓ ﺒﻪ ﺇﻟﻰ ﻨﻅﺎﻡ ﺍﻟﺨﻼﻓﺔ ﻜﻤﺎ ﺃﺴﱠﺴـﻪ‬ ‫ﻥ ﺃﺴﻠﻤﺔ ﺍﻟﻨﻅﺎﻡ ﺍﻟ َ‬ ‫ﻭﻏﻴﺭﻫﻤﺎ( ﻋﻠﻰ ﺃ ّ‬

‫ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻭﺤﺩّﺩ ﺸﺭﻭﻁﻪ ﺍﻟﻌﻠﻤﺎﺀ ﻫﻭ ﺍﻟﺤل ﺍﻟﺤﻘﻴﻘﻲ ﻟﻸﺯﻤﺔ ﺍﻟﺘﻲ ﻜـﺎﻥ ﻴﻌﺭﻓﻬـﺎ‬

‫ﺴّﻴﺎﺴﻲ ﺍﻷﺴﺎﺱ ﺍﻷﻭل ﺍﻟﺫﻱ ﺘﻘﻭﻡ ﻋﻠﻴﻪ ﺃﺭﻜﺎﻥ ﺍﻻﺴـﺘﻌﺩﺍﺩ ‪.‬‬ ‫ﺍﻟﻤﻐﺭﺏ ﺒﺎﻋﺘﺒﺎﺭ ﺍﻟﻨﻅﺎﻡ ﺍﻟ َ‬ ‫ﻥ ﻨﻅﺎﻡ ﺍﻟﺨﻼﻓﺔ ﻻ ﻴﻜﺘﻤل ﻓﻲ ﺼﻭﺭﺘﻪ ﺍﻟﺸـﺭﻋﻴﺔ‬ ‫ﻭﺍﻨﻁﻼﻗﹰﺎ ﻤﻥ ﻫﺫﻩ ﺍﻟﺤﻘﻴﻘﺔ ﺍﻋﺘﺒﺭﻭﺍ ﺃ ّ‬

‫ﺍﻟﻨﻤﻭﺫﺠﻴﺔ ﺍﻟﺘﻲ ﻴﺘﻔﻭﻕ ﺒﻬﺎ ﻋﻠﻰ ﻏﻴﺭﻩ ﺇﻻ ﺒﺎﻟﺘﺯﺍﻡ ﺍﻟﻌﻤل ﺒﻘﺎﻋﺩﺘﻲ ﺍﻟﺸﻭﺭﻯ ﻭﺍﻟﻌﺩل‪.‬‬ ‫ﺍﻟﻌﺩل ﻭﺍﻟﺸﻭﺭﻯ ﻓﻲ ﺍﻷﺼﻭل ﺍﻟﺴﻴﺎﺴﻴﺔ ﻟﻼﺴﺘﻌﺩﺍﺩ‪:‬‬

‫ﻥ ﻓﻜﺭﺓ ﺍﻟﻌﺩل ﺍﺤﺘﻠﺕ ﻋﻨـﺩ ﻋﻠﻤـﺎﺀ‬ ‫ﻓﻲ ﻫﺫﺍ ﺍﻟﻔﺼل ﺍﻟﺜﺎﻨﻲ ﻋﺸﺭ ﺃﻜﹼﺩ ﺍﻟﺒﺎﺤﺙ ﺃ ّ‬

‫ﻥ‬ ‫ﺍﻟﻤﻐﺭﺏ ﺨﻼل ﻤﺭﺤﻠﺔ ﺍﻟﻐﺯﻭ ﺍﻷﻭﺭﻭﺒﻲ ﺍﻟﻤﺩﻨﻲ ﻗﺒل ﺍﻟﺤﻤﺎﻴﺔ ﺍﻫﺘﻤﺎﻤـﹰﺎ ﻤﺘﺯﺍﻴـﺩﹰﺍ ‪ .‬ﻷ ّ‬ ‫ﻫﺫﺍ ﺍﻟﻐﺯﻭ ﺍﻟﻤﺩﻨﻲ ﺍﻷﻭﺭﻭﺒﻲ ﻓﺠﱠﺭﻫﺎ ﻋﻥ ﻁﺭﻴﻕ ﺍﻟﺤﻤﺎﻴﺔ ﺍﻟﻘﻨﺼﻠﻴﺔ ﺍﻟﻔﺭﺩﻴﺔ ﺍﻟﺘﻲ ﺯﻋـﻡ‬ ‫ﺃﺼﺤﺎﺒﻬﺎ ﻭﺤﻠﻔﺎﺅﻫﻡ ﺍﻷﻭﺭﺒﻴﻭﻥ ﺃﻨﻬﻡ ﻓﺭﻭﺍ ﻤﻥ ﺍﻟﻅﻠﻡ ﺇﻟﻰ ﺍﻻﺤﺘﻤﺎﺀ ﺒﺎﻷﺠﺎﻨـﺏ ‪ .‬ﻜﻤـﺎ‬

‫ﻓﺠﺭﻫﺎ ﺍﻟﻐﺯﻭ ﺍﻷﻭﺭﻭﺒﻲ ﺍﻟﻤﺩﻨﻲ ﻫﺫﺍ ﺒﻁﺭﻴﻘﺔ ﺃﺨﺭﻯ ﻋﻨﺩﻤﺎ ﻓﺭﺽ ﻗﻀـﻴﺔ ﺍﻻﺴـﺘﻌﺩﺍﺩ‬

‫ﺍﻟﺘﻲ ﺘﻁﻭﺭﺕ ﻤﻊ ﺍﻟﻅﺭﻭﻑ ﻟﺘﺼﺒﺢ ﻤﺭﺍﺠﻌﺔ ﺸﺎﻤﻠﺔ ﻭﻓﻕ ﻗﻭﺍﻨﻴﻥ ﺍﻟﻤﻌﺎﺼﺭﺓ ﻓﻲ ﺍﻟﻨﻬﺎﻴﺔ‬

‫ﻓﺒﺭﺯﺕ ﺤﻴﻨﺌﺫ ﻓﻜﺭﺓ ﺍﻟﻌﺩل ﻜﺄﺼل ﻤﻥ ﺃﺼﻭل ﺍﻻﺴﺘﻌﺩﺍﺩ‪.‬ﻭﺘﺒـﻴﻥ ﺒﺎﻟﺘـﺎﻟﻲ ﺃﻥ ﺍﻟﻌـﺩل‬

‫ﻥ ﻏﻴﺎﺏ ﺍﻟﻌﺩل ﻓـﻲ‬ ‫ﻋﻨﺼﺭ ﺃﺴﺎﺴﻲ ﻓﻲ ﺍﻟﻤﻭﺍﺠﻬﺔ ﻀﺩ ﺍﻻﺴﺘﻌﻤﺎﺭ ﻭﺍﻨﻜﺸﻑ ﻤﻊ ﺫﻟﻙ ﺃ ّ‬

‫ﺍﻟﻤﺎﻀﻲ ﺃﺩﻯ ﺇﻟﻰ ﺨﻠل ﺨﻁﻴﺭ ﺘﺭﺘﺏ ﻋﻨﻪ ﻀﻌﻑ ﻭﺘﺩﻫﻭﺭ ﻭﺍﻨﻬﺯﺍﻡ ﻭﺍﻨﻬﻴﺎﺭ‪.‬‬

‫ﻜﻤﺎ ﺃﻥ ﺍﻟﻐﺯﻭ ﺍﻻﺴﺘﻌﻤﺎﺭﻱ ﺍﻟﻤﺩﻨﻲ ﻭﺍﻟﻌﺴﻜﺭﻱ ﻓﺠّﺭ ﺒﺩﻭﺭﻩ ﻗﻀﻴﺔ ﺍﻟﺸﻭﺭﻯ ﺍﻟﺘﻲ‬

‫ﺒﺭﺯﺕ ﻓﻲ ﻤﻭﺍﺠﻬﺔ ﻫﺫﺍ ﺍﻟﻐﺯﻭ ﻜﺄﺼل ﻤﻥ ﺃﺼﻭل ﺍﻻﺴﺘﻌﺩﺍﺩ ‪ ،‬ﻭﺒﺎﻟﺘﺎﻟﻲ ﻜﺄﺼـل ﻤـﻥ‬

‫ﺃﺼﻭل ﺍﻟﻘﻭﺓ ‪ .‬ﻭﻗﺩ ﺘﻁﻭﺭﺕ ﻗﻀﻴﺔ ﺍﻟﺸﻭﺭﻯ ‪ ،‬ﻤﻊ ﺘﻁﻭﺭ ﺍﻟﻐﺯﻭ ﺍﻷﻭﺭﻭﺒﻲ ﻭﻤﻥ ﺜﻡ ﻤﻊ‬

‫ﺘﻁﻭﺭ ﻓﻜﺭﺓ ﺍﻻﺴﺘﻌﺩﺍﺩ ‪ ،‬ﻓﻅﻬﺭﺕ ﺍﻟﺸﻭﺭﻯ ﻓﻲ ﺍﻟﺒﺩﺍﻴﺔ ﻜﻔﻜﺭﺓ ﺍﺨﺘﻠـﻑ ﺭﺃﻱ ﺍﻟﻌﻠﻤـﺎﺀ‬

‫ﺤﻭﻟﻬﺎ ﻫل ﻫﻲ ﻤﻠﺯﻤﺔ ﺃﻡ ﻤﻌﻠﻤﺔ ؟ ﻨﻅﺭﹰﺍ ﻟﺴﻴﺎﺩﺓ ﺍﻻﺴـﺘﺒﺩﺍﺩ ﻭﻁـﻭل ﻫﻴﻤﻨﺘـﻪ ﻋﻠـﻰ‬

‫ﺍﻷﻭﻀﺎﻉ ﺤﺘﻰ ﺃﺼﺒﺢ ﺍﻟﺘﺴﻠﻴﻡ ﺒﻭﺍﻗﻌﻪ ﻋﻘﻴﺩﺓ ﻟﻡ ﻴﺴﺘﻁﻊ ﺃﻥ ﻴﺘﺨﻠﺹ ﻤﻨﻬﺎ ﻓﻜﺭ ﺍﻟﻌﻠﻤـﺎﺀ‬

‫ﻗﺭﺍﺀﺓ ﻓﻲ ﻨﻅﺭﻴﺔ ﺍﻻﺴﺘﻌﺩﺍﺩ ﻓﻲ ﺍﻟﻤﻭﺍﺠﻬﺔ ﺍﻟﺤﻀﺎﺭﻴﺔ ﺩ‪ .‬ﻋﺒﺩ ﺍﷲ ﻤﺤﻤﺩ ﺍﻷﻤﻴﻥ ﺍﻟﻨﻌﻴﻡ‬ ‫ﺒﺴﻬﻭﻟﺔ ‪ .‬ﻭﻤﻊ ﺯﻴﺎﺩﺓ ﺍﻟﻀﻐﻁ ﺍﻷﻭﺭﻭﺒﻲ ﺍﻟﻤـﺩﻨﻲ ﻭﺨﺼﻭﺼـﹰﺎ ﺍﻟﻀـﻐﻁ ﺍﻟﺘﺠـﺎﺭﻱ‬

‫ﺴّﻴﺎﺴﻲ ﺍﻨﺘﻘﻠﺕ ﻓﻜﺭﺓ ﺍﻟﺸﻭﺭﻯ ﺇﻟﻰ ﻤﺴﺘﻭﻯ ﺍﻟﺘﺠﺭﺒﺔ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﺸﻌﺒﻴﺔ ﻭﻓﻕ ﻗـﺭﺍﺭﺍﺕ‬ ‫ﻭﺍﻟ َ‬

‫ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺫﻴﻥ ﺘﺤﺩﺜﻭﺍ ﻋﻥ ﻤﺠﺎﻟﺱ ﺍﻷﻋﻴﺎﻥ ‪ .‬ﺜﻡ ﻅﻬﺭﺕ ﻨﻅﺭﻴـﺎﺕ ﺩﺴـﺘﻭﺭﻴﺔ ﻨﻴﺎﺒﻴـﺔ‬

‫ﺍﻨﻁﻠﻘﺕ ﻓﻲ ﺍﻟﺩﻓﺎﻉ ﻋﻥ ﺇﺠﺒﺎﺭﻴﺔ ﺍﻟﻨﻅﺭﻴﺔ ﺍﻟﺸﻭﺭﻴﺔ ﻤﻥ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻭﻓﻲ ﺘﺼـﻭﺭﻫﺎ‬

‫ﺘﻨﻅﻴﻤﻴﹰﺎ ﻤﻥ ﺍﻟﻨﻤﻭﺫﺝ ﺍﻷﻭﺭﺒﻲ ﺍﻟﻤﻌﺎﺼﺭ ﻏﻴﺭ ﺃﻨﻬﺎ ﻟﻡ ﺘﻨﺯﻟﻬﺎ ﻋﻠﻰ ﺍﻟﻭﺍﻗـﻊ ﺍﻟﻤﻐﺭﺒـﻲ‬

‫ﻥ ﺍﻟﺘﻴﺎﺭ ﻜﺎﻥ ﻀﺩﻫﺎ ﻋﻠﻰ ﻤﺴﺘﻭﻯ ﺍﻟـﺩﺍﺨل ﻭﺍﻻﺴـﺘﻌﻤﺎﺭ‬ ‫ﻭﻅﻠﺕ ﺤﺒﺭﹰﺍ ﻋﻠﻰ ﻭﺭﻕ ﺇﺫ ﺃ ّ‬ ‫ﻜﺎﻥ ﻟﻬﺎ ﺒﺎﻟﻤﺭﺼﺎﺩ ﻋﻠﻰ ﻤﺴﺘﻭﻯ ﺍﻟﺨﺎﺭﺝ‪.‬‬

‫ﺍﻟﻤﺠﺘﻤﻊ ﻭﺍﻟﺴﻠﻁﺔ ﻓﻲ ﺍﻟﻤﻴﺜﺎﻕ ﺍﻟﺴﻴﺎﺴﻲ ﻟﺘﺠﺎﻭﺯ ﺍﻟﺸﺩﺓ ‪:‬‬

‫ﻥ‬ ‫ﻥ ﻋﻠﻤﺎﺀ ﺍﻟﻤﻐﺭﺏ ﻗﺩ ﻻﺤﻅﻭﺍ ﺃ ّ‬ ‫ﺃﻜﹼﺩ ﺍﻟﺒﺎﺤﺙ ﻓﻲ ﻫﺫﺍ ﺍﻟﻔﺼل ﺍﻟﺜﺎﻟﺙ ﻋﺸﺭ ﻋﻠﻰ ﺃ ّ‬

‫ﺯﻴﺎﺩﺓ ﺍﻟﺘﻐﻠﻐل ﺍﻷﻭﺭﻭﺒﻲ ﺍﻟﻤﺩﻨﻲ ﻭﺍﻟﻌﺴﻜﺭﻱ ﻓﻲ ﺍﻟﻤﻐﺭﺏ ﻗﺩ ﺨﻠﻕ ﺃﻀـﺭﺍﺭﹰﺍ ﺴﻴﺎﺴـﻴﺔ‬ ‫ﻥ ﺍﻟﺴﻠﻁﺔ ﻗﺩ ﻋﺠﺯﺕ ﻋﻥ ﺘﻁﻭﻴـﻕ ﻫـﺫﺍ ﺍﻟﻐـﺯﻭ‬ ‫ﻭﺍﻗﺘﺼﺎﺩﻴﺔ ﻭﺍﺠﺘﻤﺎﻋﻴﺔ ﺨﻁﻴﺭﺓ ‪ ،‬ﻭﺃ ّ‬

‫ﻭﻤﻭﺍﺠﻬﺔ ﺃﻀﺭﺍﺭﻩ ‪ ،‬ﺒل ﺴﺎﻫﻡ ﻋﺠﺯﻫﺎ ﻭﻓﺴﺎﺩﻫﺎ ﻓﻲ ﺯﻴﺎﺩﺓ ﺘﻠﻙ ﺍﻷﻀﺭﺍﺭ ﻤﻤﺎ ﺃﺩﻯ ﺇﻟﻰ‬

‫ﺸّﺩﺓ ﻭﺘﺠﺎﻭﺯﻫﺎ ﺤﺎﻭل‬ ‫ﺸّﺩﺓ ﻭﻟﻤﻭﺍﺠﻬﺔ ﻫﺫﻩ ﺍﻟ ﹶ‬ ‫ﺘﺩﻫﻭﺭ ﺨﻁﻴﺭ ﻋﺒ ﱠﺭ ﻋﻨﻪ ﺍﻟﻌﻠﻤﺎﺀ ﺒﻅﺭﻭﻑ ﺍﻟ ﹶ‬

‫ﺴّﻴﺎﺴﻴﺔ ﻭﺍﺴﺘﺤﻀﺎﺭ ﺍﻷﺩﻟﺔ ﺍﻟﻔﻘﻬﻴﺔ ﻭﺍﻟﺘﺎﺭﻴﺨﻴـﺔ ﺍﻟﺘـﻲ‬ ‫ﺍﻟﻌﻠﻤﺎﺀ ﺘﺤﺩﻴﺩ ﺒﻌﺽ ﺍﻷﺼﻭل ﺍﻟ َ‬ ‫ﺘﺅﻜﹼﺩ ﻀﺭﻭﺭﺓ ﺍﻟﻌﻤل ﺒﺘﻠﻙ ﺍﻷﺼﻭل ﻟﻠﺴﻴﻁﺭﺓ ﻋﻠﻰ ﺘﻠﻙ ﺍﻟﺸـﺩﺓ ﻭﺘﺠﺎﻭﺯﻫـﺎ ‪ .‬ﻭﻫـﻲ‬

‫ﺴّﺱ ﻓﻲ ﻋﻤﻭﻤﻬﺎ ﻤﻴﺜﺎﻗﹰﺎ ﺴﻴﺎﺴﻴﹰﺎ ﺤﻘﻴﻘﻴﹰﺎ ﻴﻨﻅﻡ ﺍﻟﻌﻼﻗﺔ ﺒﻴﻥ ﺍﻟﻤﺠﺘﻤﻊ ﻭﺍﻟﺴﱡﻠﻁﺔ ‪.‬‬ ‫ﺃﺼﻭل ﺘﺅ َ‬

‫ﻥ ﺍﻟﻔﻘﺭ ﻭﺍﻟﺘﻬﺩﻴﺩ ﺍﻷﻭﺭﻭﺒﻲ ﻋﻨﺎﺼﺭ ﺒﺎﺭﺯﺓ ﻓﻲ ﺍﻷﺯﻤـﺔ‬ ‫ﺍﻋﺘﺒﺭ ﻋﻠﻤﺎﺀ ﺍﻟﻤﻐﺭﺏ ﺃ ّ‬

‫ﻭﺃﻥ ﻫﺫﻴﻥ ﺍﻟﻌﻨﺼﺭﻴﻥ ﻫﻤﺎ ﻨﺘﻴﺠﺘﺎﻥ ﻁﺒﻴﻌﻴﺘﺎﻥ ﻻﻨﺤﺭﺍﻑ ﺍﻟﻨﻅﺎﻡ ﻭﺍﻟﺴﱡﻠﻁﺔ ﻋﻤﻭﻤﹰﺎ ﻋـﻥ‬

‫ﺍﻹﺴﻼﻡ ﻭﺘﻔﻜﻙ ﻨﻅﺎﻡ ﺍﻟﺠﻤﺎﻋﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻭﺍﻨﻘﻁﺎﻉ ﺍﻟﺼﻠﺔ ﺒﺎﷲ ﻤﻤﺎ ﺃﺩﻯ ﺇﻟـﻰ ﺘﻔﺸـﻲ‬

‫ﺍﻟﻔﺴﺎﺩ ﻭﺘﺤﻜﻡ ﺍﻟﻐﺭﺍﺌﺯ ﻭﺍﻟﺸﻬﻭﺍﺕ ﻭﻁﻐﻴﺎﻥ ﺍﻟﻔﺭﺩﻴﺔ ‪ .‬ﻭﻫﺫﻩ ﺍﻟﻌﻨﺎﺼﺭ ﻟﻤﺎ ﺘﺠﻤﻌﺕ ﺃﺩﺕ‬

‫ﺇﻟﻰ ﺍﻻﻨﻬﻴﺎﺭ ﺍﻻﻗﺘﺼﺎﺩﻱ ﻭﺍﻻﻨﻬﺯﺍﻡ ﺍﻟﻌﺴﻜﺭﻱ‪ .‬ﻭﻫﻜﺫﺍ ﻴﺼﺒﺢ ﺍﻨﻘﻁﺎﻉ ﺍﻟﺼﻠﺔ ﺒﺎﷲ ﺁﻟﻴـﺔ‬ ‫ﻴﻤﺭ ﻤﻔﻌﻭﻟﻬﺎ ﻋﺒﺭ ﻜل ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺒﻨﻴﻭﻴﺔ ﻟﻨﻅﺎﻡ ﺍﻷﻤﺔ ﻓﻴﺨ َﺭّﺒﻬﺎ ‪ ،‬ﻜﻤﺎ ﺘﺼـﺒﺢ ﺇﻋـﺎﺩﺓ‬

‫ﺍﻟﺼﻠﺔ ﺒﺎﷲ ﺘﻌﺒﻴﺭﹰﺍ ﻋﻥ ﺇﻗﺎﻤﺔ ﺍﻟﺘﻘﻨﻴﺎﺕ ﺍﻟﻀﺭﻭﺭﻴﺔ ﻭﺍﺤﺘﺭﺍﻡ ﺍﻟﻘﻭﺍﻨﻴﻥ ﻭﺍﻟﻤﺒﺎﺩﺉ ﻭﺍﻟﻌﻤـل‬ ‫ﺒﺎﻟﺸﺭﻭﻁ ﺍﻟﺘﻨﻅﻴﻤﻴﺔ ﻟﻸﻤﺔ ﻭﻓﻕ ﻤﺎ ﺃﻤﺭ ﺒﻪ ﺍﷲ ﻟﺘﺠﺎﻭﺯ ﻋﻨﺎﺼـﺭ ﺍﻟﻔﺴـﺎﺩ ﻭﺍﻻﻨﺤـﻼل‬

‫ﻭﺍﻟﻬﺒﻭﻁ ﻭﺍﻻﻨﻬﺯﺍﻡ ﻭﺍﻟﻔﻘﺭ‪.‬‬

‫ﺘﻔﻜﺭ ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪1422 / 2001 ، (2‬ﻫـ‬

‫ﺘﻘﺎﺭﻴﺭ ﻭﻤﺭﺍﺠﻌﺎﺕ‬

‫ﺸّﺩﺓ ﻫﻲ‪:‬‬ ‫ﺤﺩّﺩ ﺍﻟﻠﺠﺎﺌﻲ ﺜﻼﺜﺔ ﻤﺭﺘﻜﺯﺍﺕ ﻟﺘﺠﺎﻭﺯ ﺍﻟ ﹶ‬ ‫‬‫‬‫‪-‬‬

‫ﻤﺸﺎﻭﺭﺓ ﺍﻟﻨﺼﺤﺎﺀ‪.‬‬

‫ﻭﺜﺒﺎﺕ ﻨﻴﺔ ﺍﻷﻋﻭﺍﻥ‪.‬‬

‫ﻭﺇﻗﺎﻤﺔ ﺴﻭﻕ ﺍﻟﻌﺩل‪.‬‬

‫ﻥ ﺍﻟﻠﺠﺎﺌﻲ ﻭﻏﻴﺭﻩ ﻴﺭﻭﻭﻥ ﺃﻥ ﻫﺫﻩ ﺍﻟﻤﺭﺘﻜﺯﺍﺕ ﻻ ﻴﻤﻜـﻥ ﺘﺤﻘﻴﻘﻬـﺎ ﺇﻻ ﺇﺫﺍ‬ ‫ﻏﻴﺭ ﺃ ّ‬

‫ﻻ ﻓﻲ ﺍﻟﻘﻀﻴﺔ ‪،‬‬ ‫ﺘﻭﻓﺭﺕ ﻓﻲ ﺍﻷﻤﻴﺭ ﻋﺸﺭﺓ ﺸﺭﻭﻁ ﻫﻲ " ﺃﻥ ﻴﻜﻭﻥ ﻋﺎﻟﻤﹰﺎ ﺒﺎﻟﺭﻋﻴﺔ ‪ ،‬ﻋﺎﺩ ﹰ‬ ‫ﻻ ﻟﻠﻌﺫﺭ ‪ ،‬ﺴﻬل ﺍﻟﺤﺠﺎﺏ ‪ ،‬ﻤﺼﻭﻥ ﺍﻟﺒﺎﺏ ‪ ،‬ﻤﺘﺤﺭﻴﹰﺎ ﺍﻟﺼـﻭﺍﺏ ‪،‬‬ ‫ﻋﺎﺭﻴﹰﺎ ﻤﻥ ﺍﻟﻜﺒﺭ‪ ،‬ﻗﺒﻭ ﹰ‬

‫ﺭﻓﻴﻘﹰﺎ ﺒﺎﻟﻀﻌﻴﻑ ‪ ،‬ﻏﻴﺭ ﻤﺤﺎﺏ ﻟﻠﻘﻭﻱ ‪ ،‬ﻭﻻ ﺠﺎﻑ ﻟﻠﻘﺭﻴﺏ " ‪ .‬ﻭﻫﺫﻩ ﺒﺠﻤﻠﺘﻬـﺎ ﺘﺅ ﹶﻜّـﺩ‬

‫ﻋﻠﻰ ﺃﻥ ﻤﺼﺩﺭ ﺍﻷﺯﻤﺔ ﻫﻭ ﺍﻻﺴﺘﺒﺩﺍﺩ ﻭﺍﻟﻅﻠﻡ ﻓﺎﻷﺯﻤﺔ – ﺇﺫﻥ – ﺃﺯﻤﺔ ﺴﻴﺎﺴـﻴﺔ ﻓـﻲ‬

‫ﺤﻘﻴﻘﺘﻬﺎ ‪ .‬ﻭﺍﻗﺘﺭﺤﺕ ﺍﻁﺭﻭﺤﺎﺕ ﺍﻻﺴﺘﻌﺩﺍﺩ ﻤﺠﻤﻭﻋﺔ ﻤﻥ ﺍﻷﻓﻜﺎﺭ ﻴﻤﻜﻥ ﻟﻸﻤﻴﺭ ﺃﻥ ﻴﻌﻤل‬ ‫ﺒﻬﺎ ﻟﺴﻴﺎﺴﺔ ﺍﻟﻤﺠﺘﻤﻊ ﺨﻼل ﺍﻷﺯﻤﺔ ﻤﻨﻬﺎ ‪ :‬ﺃﻥ ﻴﺤﺘﺭﻡ ﺍﻷﻤﻴﺭ ﺩﻴﻥ ﺍﻟﻨﺎﺱ ﻭﺃﻤﻭﺍﻟﻬﻡ ﻭﺃﻥ‬

‫ﻴﻌﺘﻤﺩ ﺍﻟﻨﺨﺒﺔ ﻭﺍﻷﻜﺎﺒﺭ ﻓﻲ ﺴﻴﺎﺴﺔ ﺃﻤﻭﺭﻫﻡ ‪ ،‬ﻭﻫﺫﻩ ﺒﺠﻤﻠﺘﻬﺎ ﺩﻋﻭﺓ ﻟﺘﺼﺤﻴﺢ ﺍﻟﻌﻼﻗﺔ ﺒﻴﻥ‬

‫ﺍﻟﺴﻠﻁﺔ ﻭﺍﻟﻤﺠﺘﻤﻊ ﻭﺫﻟﻙ ﻤﻥ ﺨﻼل ﺍﻟﻌﻤل ﺒﻤﻨﻅﻭﻤﺎﺕ‪ :‬ﺍﻟﻌـﺩل ﻭﺍﻻﻋﺘـﺩﺍل‪ ،‬ﻭﺍﻟﺤـﻕ‬

‫ﻭﺍﻻﻋﺘﺩﺍل ‪ ،‬ﻭﺍﻻﺴﺘﺼﻼﺡ ﻭﺍﻟﻌﺩل‪ ،‬ﻭﻨﻅﻴﺭ ﻫﺫﺍ ﺍﻟﻌﺩل ﺘﻘﻭﻡ ﺍﻟﺠﻤﺎﻋﺔ ﺒﻁﺎﻋﺔ ﺍﻷﻤﻴـﺭ‬

‫ﻥ ﺍﻟﻁﺎﻋﺔ ﺃﺴﺎﺱ ﺍﻟﺠﻤﺎﻋﺔ ‪ .‬ﻭﺭﻓﺽ ﺩﻋﺎﺓ ﺍﻻﺴﺘﻌﺩﺍﺩ ﺍﻟﺨـﺭﻭﺝ‬ ‫ﺭﻏﻡ ﺍﻟﺠﻭﺭ ﻭﺍﻟﻅﻠﻡ ﻷ ّ‬ ‫ﻋﻠﻰ ﺍﻷﻤﻴﺭ ﻭﺍﻟﺜﻭﺭﺓ ﻋﻠﻴﻪ ﻤﺎ ﻟﻡ ﻴﻅﻬﺭ ﻜﻔﺭﹰﺍ ﺒﻭﺍﺤﹰﺎ‪.‬‬

‫ﻥ ﺍﻟﻌﻠﻤﺎﺀ ﻭﻅﻔﻭﺍ ﺍﻟﺒﺩﻋﺔ ﻭﺍﻟﺴﱡﻨﺔ ﺒﻘﻭﺓ ﻟﻠﺩﻓﺎﻉ ﻋـﻥ ﺍﻻﺴـﺘﻘﺭﺍﺭ‬ ‫ﻭﻴﺭﻯ ﺍﻟﺒﺎﺤﺙ ﺃ ّ‬

‫ﻥ ﺍﻹﻟﺤﺎﺡ ﻋﻠﻰ ﺍﻟﻁﺎﻋـﺔ ﺍﻟﻤﻁﻠﻘـﺔ ﻟﻠﻅﻠـﻡ‬ ‫ﻥ ﻫﺫﺍ ﺍﻟﺘﺒﺭﻴﺭ ﺨﺎﻁﺊ ﺇﺫ ﺃ ّ‬ ‫ﻭﺍﻟﻭﺤﺩﺓ ﻏﻴﺭ ﺃ ّ‬

‫ﻭﺍﻟﻔﺴﺎﺩ ﻫﻭ ﻏﺭﺱ ﻭﺘﺠﺫﻴﺭ ﺫﻫﻨﻴﺔ ﺍﻻﺴﺘﺴﻼﻡ ﻟﻠﻅﻠﻡ ﻭﺍﻟﻔﺴﺎﺩ ﻭﺘﻜﻭﻴﻥ ﺸﻌﻭﺭ ﺴـﻜﻭﻨﻲ‬

‫ﻫﺎﺒﻁ ﺭﺍﻓﺽ ﻷﻴﺔ ﻤﻘﺎﻭﻤﺔ ﺃﻭ ﺩﻓﺎﻉ ﻋﻥ ﺍﻟﺤﻕ ‪ .‬ﻭﻤﻥ ﺜﻡ ﻓﺭﺽ ﺩﻋﺎﺓ ﺍﻻﺴﺘﻌﺩﺍﺩ ﻋﻠـﻰ‬

‫ﻥ ﺫﻟﻙ‬ ‫ﺍﻷﻤﺔ ﺃﻥ ﺘﺘﺤﻤل ﺠﻬﺎﺯﹰﺍ ﻅﺎﻟﻤﹰﺎ ﻓﺎﺴﺩﹰﺍ ﻭﻤﺘﺴﻠﻁﹰﺎ ‪ ،‬ﻭﻤﻨﻌﻭﺍ ﻤﻌﺎﺭﻀﺘﻪ ﻭﻤﻘﺎﻭﻤﺘﻪ ﻷ ّ‬

‫ﺒﺩﻋﺔ ‪ .‬ﻭﺍﻟﺴﱡﻨﺔ ﻫﻲ ﺍﻟﺼﺒﺭ ‪ .‬ﻭﺃﻗل ﻤﺎ ﻜﺎﻥ ﻴﺠﺏ ﻫـﻭ ﺘﺄﺴـﻴﺱ ﻨﻅـﺎﻡ ﻟﻠﻤﻌﺎﺭﻀـﺔ‬ ‫ﻭﺍﻟﻀﻐﻁ ﻴﺴﺘﻁﻴﻊ ﺘﻘﻭﻴﻡ ﺍﻟﻨﻅﺎﻡ ﻭﺍﻟﺴﱡﻠﻁﺔ ﻭﺘﺼﺤﻴﺢ ﻤﻤﺎﺭﺴﺘﻬﺎ ﺍﻟﺴﻴﺎﺴﻴﺔ‪.‬‬

‫ﺍﻻﺴﺘﻌﺩﺍﺩ ﻓﻲ ﺠﺩﻟﻴﺔ ﺍﻟﺘﺤﺩﻴﺙ ﻭﺍﻻﺴﺘﻘﻼل‪:‬‬

‫ﻗﺭﺍﺀﺓ ﻓﻲ ﻨﻅﺭﻴﺔ ﺍﻻﺴﺘﻌﺩﺍﺩ ﻓﻲ ﺍﻟﻤﻭﺍﺠﻬﺔ ﺍﻟﺤﻀﺎﺭﻴﺔ ﺩ‪ .‬ﻋﺒﺩ ﺍﷲ ﻤﺤﻤﺩ ﺍﻷﻤﻴﻥ ﺍﻟﻨﻌﻴﻡ‬ ‫ﻓﻲ ﻫﺫﺍ ﺍﻟﻔﺼل ﺍﻷﺨﻴﺭ ﺃﻜﹼﺩ ﺍﻟﺒﺎﺤﺙ ﺃﻥ ﻤﺅﺘﻤﺭ ﺍﻟﺨﺯﻴﺭﺍﺕ ﺍﻟـﺫﻱ ﺍﻨﻌﻘـﺩ ﺴـﻨﺔ‬

‫‪1206‬ﻫـ ﺤﻭل ﺍﻟﻘﻀﻴﺔ ﺍﻟﻤﻐﺭﺒﻴﺔ ﻓﺠ ّﺭ ﻓﻜﺭﺓ ﺍﻟﺤﺩﺍﺜﺔ ﻋﻨﺩ ﺍﻟﻤﻐﺎﺭﺒﺔ ﻭﻗﺴّـﻡ ﺃﻨﻅـﺎﺭﻫﻡ‬

‫ﺤﻭﻟﻬﺎ ﺇﻟﻰ ﻗﺴﻤﻴﻥ‪:‬‬

‫ ﻗﺴﻡ ﺒﺯﻋﺎﻤﺔ ﺍﻟﺸﻴﺦ ﻤﺤﻤﺩ ﺒﻥ ﻋﺒﺩ ﺍﻟﻜﺒﻴﺭ ﺍﻟﻜﺘـﺎﻨﻲ ﺍﻋﺘـﺭﻑ ﺒﻀـﺭﻭﺭﺓ ﺍﻟﺘﺠﺩﻴـﺩ‬‫ﻥ ﻨﻅـﺎﻡ‬ ‫ﺍﻟﺘﺤﺩﻴﺙ "ﺘﺄﺼﻴل ﺍﻟﺤﺩﺍﺜﺔ " ﻭﻟﻜﻨﻪ ﺭﻓﺽ ﺍﻻﺘﺠﺎﻩ ﻨﺤﻭ ﺃﻭﺭﻭﺒـﺎ ﻤﻌﺘﻘـﺩﹰﺍ ﺃ ّ‬ ‫ﺍﻟﺤﺩﺍﺜﺔ ﺘﻤﺘﻠﻜﻪ ﺒﻌﺽ ﺍﻟﺩﻭل ﺍﻹﺴﻼﻤﻴﺔ ﺒﺩﻭﺭﻫﺎ ﻤﻤﺎ ﺠﻌﻠﻪ ﻴﺼﺭ ﻋﻠـﻰ ﻀـﺭﻭﺭﺓ‬

‫ﺍﻗﺘﺒﺎﺱ ﺘﻘﻨﻴﺎﺕ ﻨﻅﺎﻡ ﺍﻟﺤﺩﺍﺜﺔ ﻤﻥ ﺍﻟﻌﺎﻟﻡ ﺍﻹﺴﻼﻤﻲ ‪ .‬ﻭﻫﺫﺍ ﺍﻟﻘﺴﻡ ﺒﺭﺯ ﻜﺘﻴﺎﺭ ﻗـﻭﻱ‬ ‫ﻋﻠﻰ ﻴﺩ ﺍﻟﺸﻴﺦ ﺃﺤﻤﺩ ﺍﻟﻌﺭﺍﻗﻲ ﺍﺜﺭ ﺤﺭﺏ ﺘﻁﻭﺍﻥ ‪.1860‬‬

‫ﻭﻗﺴﻡ ﻋﺒ ﱠﺭ ﻋﻥ ﻭﺠﻬﺔ ﻨﻅﺭﻩ ﻜل ﻤﻥ ﻋﻠﻰ ﺯﻴﻨﺒﺭ ﻭﻋﺒﺩ ﺍﻟﻜﺭﻴﻡ ﻤﺭﺍﺩ ﻭﻋﺒـﺩ ﺍﷲ ﺒـﻥ‬‫ﺴﻌﻴﺩ ﻭﻗﺩ ﺍﻋﺘﺭﻑ ﻫﺫﺍ ﺍﻟﻘﺴﻡ ﺒﻀﺭﻭﺭﺓ ﺍﻟﺘﺤﺩﻴﺙ ﺍﻟﺘﺠﺩﻴﺩ "ﺘﺤﺩﻴﺙ ﺍﻷﺼـﺎﻟﺔ " ﻤـﻊ‬ ‫ﺘﺄﻜﻴﺩﻩ ﻋﻠﻰ ﺍﻻﺘﺠﺎﻩ ﻨﺤﻭ ﺃﻭﺭﻭﺒﺎ ﻭﺘﺤﺩﻴﺙ ﺍﻟﺒﻼﺩ ﻋﻠﻰ ﺍﻟﻨﻤﻁ ﺍﻷﻭﺭﻭﺒﻲ ‪ ،‬ﺒﺎﻋﺘﺒـﺎﺭ‬

‫ﺃﻥ ﺃﻭﺭﻭﺒﺎ ﺘﻤ ﹶﺜّل ﻗﻭﺓ ﻋﺎﻟﻤﻴﺔ ﻻ ﻴﻤﻜﻥ ﺍﻟﻨﺠﺎﺓ ﻤﻥ ﻫﻴﻤﻨﺘﻬﺎ ﻭﺨﻁﺭﻫـﺎ ﺇﻻ ﺒﺎﻟﺘﻭﺠـﻪ‬ ‫ﻨﺤﻭﻫﺎ ﻭﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻴﻬﺎ ﻓﻲ ﺍﻟﺘﺤﺩﻴﺙ‪ .‬ﻭﻓﻲ ﻫﺫﺍ ﺍﻹﻁﺎﺭ ﺍﻋﺘﺒﺭ ﻫﺫﺍ ﺍﻟﺘﻴﺎﺭ ﺍﻻﻋﺘﺭﺍﻑ‬

‫ﺒﺎﻟﻨﻔﻭﺫ ﺍﻷﻭﺭﺒﻲ ﺍﻟﻌﺎﻟﻤﻲ ﻀﺭﻭﺭﺓ ﻻ ﻤﻨﺎﺹ ﻤﻨﻬﺎ‪ .‬ﻭﻗﺩّﻡ ﺒﺭﻨﺎﻤﺠﻪ ﻋﻥ ﺍﻟﺘﺤﺩﻴﺙ ﻓﻲ‬ ‫ﺸﻜل ﺩﺴﺎﺘﻴﺭ ﻅﻬﺭﺕ ﺒﻌﺩ ﻤﺅﺘﻤﺭ ﺍﻟﺨﺯﻴﺭﺍﺕ‪.‬‬

‫ﻭﺒﻌﺩ ﺃﻥ ﻨﺎﻗﺵ ﺍﻟﺒﺎﺤﺙ ﻫﺫﻩ ﺍﻟﺩﺴﺎﺘﻴﺭ ﻭﺍﻨﻘﺴﺎﻡ ﻋﻠﻤﺎﺀ ﺍﻟﻤﻐﺭﺏ ﺇﻟﻰ ﺘﻴـﺎﺭ ﻗـﻭﻤﻲ‬

‫ﻭﺠﺎﻤﻌﻲ ﺘﺴﺎﺀل ﺍﻟﺒﺎﺤﺙ ‪ :‬ﻫل ﻜﺎﻨﺕ ﺍﻟﻅﺭﻭﻑ ﺍﻟﻤﻭﻀﻭﻋﻴﺔ ﺍﻟﺩﺍﺨﻠﻴﺔ ﻭﺍﻟﺨﺎﺭﺠﻴﺔ ﺘﻘﺒـل‬

‫ﻼ ﻟﻨﻘـل‬ ‫ﺒﺈﺼﻼﺡ ﺍﻷﻭﻀﺎﻉ ﺍﻟﻤﻐﺭﺒﻴﺔ ﻭﺘﺤﺩﻴﺜﻬﺎ؟ ﻭﻫل ﻜﺎﻨﺕ ﺃﻭﺭﻭﺒـﺎ ﻤﺴـﺘﻌﺩﺓ ﻓﻌـ ﹰ‬

‫ﻥ ﺃﻭﺭﻭﺒﺎ ﻟﻡ‬ ‫ﺍﻟﺘﻜﻨﻭﻟﻭﺠﻴﺎ ﻭﺘﺼﺩﻴﺭﻫﺎ ﺇﻟﻰ ﺍﻟﻤﻐﺭﺏ ؟ ﻴﺠﻴﺏ ﺍﻟﺒﺎﺤﺙ ﻋل ﺘﺴﺎﺅﻟﻪ ﺍﻟﺜﺎﻨﻲ ﺒﺄ ّ‬ ‫ﻥ ﺍﻟﻌﺯﺍﺌﻡ ﻫـﻲ‬ ‫ﺘﻜﻥ ﻤﺴﺘﻌﺩﺓ ﻟﻨﻘل ﺍﻟﺘﻜﻨﻭﻟﻭﺠﻴﺎ ﺇﻟﻰ ﺍﻟﻤﻐﺭﺏ ﻭﻻ ﺇﻟﻰ ﻏﻴﺭﻩ ‪ ،‬ﻭﻤﻥ ﺜ ّﻡ ﻓﺈ ّ‬ ‫ﻤﻌﻴﺎﺭ ﺍﻟﺠﻭﺍﺏ ﺍﻟﺼﺤﻴﺢ ﻋﻠﻰ ﺍﻟﺴﺅﺍﻟﻴﻥ ‪ ،‬ﻏﻴﺭ ﺃﻥ ﺍﻟﻌﺯﺍﺌﻡ ﻓﻲ ﺍﻟﻤﻐﺭﺏ ﻜﺎﻨـﺕ ﻤﻜﺒﻠـﺔ‬ ‫ﺒﺄﻨﻭﺍﻉ ﻤﻥ ﺍﻟﺴﻼﺴل ﻓﻠﻡ ﺘﻜﻥ ﺍﻟﻤﺸﻜﻠﺔ ﻫﻲ ﻤﺸﻜﻠﺔ ﺇﻗﺎﻤﺔ ﺍﻟﺩﻟﻴل ﺍﻟﺸﺭﻋﻲ ﻭﺍﻟﻌﻘﻠﻲ ﻋﻠـﻰ‬

‫ﻀﺭﻭﺭﺓ ﺍﻟﺘﺤﺩﻴﺙ ﺒل ﻜﺎﻨﺕ ﺍﻟﻤﺸﻜﻠﺔ ﻫﻲ ﻓﻲ ﺘﺤﺩﻴﺩ ﺍﻟﻭﺴﺎﺌل ﺍﻟﻌﻤﻠﻴـﺔ ﻟﺘﺤﺭﻴـﺭ ﺘﻠـﻙ‬

‫ﺍﻟﻌﺯﺍﺌﻡ ﻭﺒﻌﺩ ﺘﺄﻜﻴﺩﻩ ﻋﻠﻰ ﻫﺫﻩ ﺍﻟﺤﻘﻴﻘﺔ ﺨﺘﻡ ﺍﻟﺒﺎﺤﺙ ﻜﺘﺎﺒﻪ ﺒﺨﻼﺼﺔ ﺍﻟﻨﺘﺎﺌﺞ ﺍﻟﺘﻲ ﺘﻭﺼّل‬

‫ﺇﻟﻴﻬﺎ‪.‬‬

‫ﺘﻔﻜﺭ ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪1422 / 2001 ، (2‬ﻫـ‬

‫ﺘﻘﺎﺭﻴﺭ ﻭﻤﺭﺍﺠﻌﺎﺕ‬

‫ﺍﻟﺨﺎﺘــﻤﺔ ‪:‬‬

‫ﻥ ﻤﻤﺎ ﻻ ﺸﻙ ﻓﻴﻪ ﺃﻥ ﺍﻟﺒﺎﺤﺙ ﻗﺩ ﺒﺫل ﻤﺠﻬﻭﺩﹰﺍ ﻋﻠﻤﻴﹰﺎ ﺭﻓﻴﻌﹰﺎ ﻓﻲ ﺇﺨـﺭﺍﺝ ﻫـﺫﺍ‬ ‫ﺇّ‬

‫ﺍﻟﺴﻔﺭ ﺍﻟﻘ َﻴّﻡ‪ ،‬ﻭﺇﻥ ﻜﺎﻥ ﻤﻥ ﺜﻤﺔ ﻤﻼﺤﻅﺎﺕ ﻓﺒﺎﻹﻀﺎﻓﺔ ﻟﻤﻼﺤﻅﺎﺕ ﺒﺭﻭﻓﻴﺴﻭﺭ ﻁﻪ ﺠـﺎﺒﺭ‬

‫ﺍﻟﻌﻠﻭﺍﻨﻲ ﺍﻟﺘﻲ ﺫﻜﺭﻫﺎ ﻓﻲ ﺘﻘﺩﻴﻤﻪ ﻟﻠﻜﺘﺎﺏ ﻓﺈﻨﻨﺎ ﻨﻼﺤﻅ ﺍﻵﺘﻲ ‪-:‬‬

‫ﺃﻭ ﹰﻻ ‪ :‬ﻅﺎﻫﺭﺓ ﺘﻜﺭﺍﺭ ﺒﻌﺽ ﺍﻻﻗﺘﺒﺎﺴﺎﺕ ﻋﻠﻰ ﻤﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺃﺩﺕ ﺇﻟﻰ ﺘﺭﻫل ﺍﻟﻜﺘـﺎﺏ ‪،‬‬ ‫ﻭﻫﺫﻩ ﺍﻟﻅﺎﻫﺭﺓ ﻜﺎﻥ ﻓﻲ ﺍﻹﻤﻜﺎﻥ ﺘﻼﻓﻴﻬﺎ ﻟﻭ ﺃﺤﻜﻤﺕ ﺨﻁﺔ ﺍﻟﻜﺘﺎﺏ ‪.‬‬

‫ﺜﺎﻨﻴ ﹰﺎ ‪ :‬ﻫﻨﺎﻙ ﺒﻌﺽ ﺍﻟﻤﺼﻁﻠﺤﺎﺕ ﻭﺍﻷﻟﻔﺎﻅ ﺍﻟﻤﺘﺩﺍﻭﻟﺔ ﻓﻲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺘـﻲ ﻻ ﻴﺴـﺘﻁﻴﻊ‬ ‫ﺍﻟﻤﺸﺎﺭﻗﺔ ﻤﻌﺭﻓﺔ ﻤﻌﻨﺎﻫﺎ ﻓﻠﻭ ﻭُﻀﻌﺕ ﻤﻌﺎﻨﻴﻬﺎ ﻓﻲ ﺍﻟﻬﺎﻤﺵ ﻟﻜﺎﻥ ﺫﻟـﻙ ﺃﻓﻀـل‬

‫ﻭﺃﻨﻔﻊ‪.‬‬

‫ﺜﺎﻟﺜ ﹰﺎ ‪ :‬ﻻﺤﻅﺕ ﺃﻥ ﺍﻟﺒﺎﺤﺙ ﺍﻨﺼﺭﻑ ﻓﻲ ﺍﻟﻔﺼل ﺍﻟﺨﺎﻤﺱ "ﻤﻔﻬﻭﻡ ﺍﻟﻌﻠﻤـﺎﺀ" ﻟﻤﻨﺎﻗﺸـﺔ‬ ‫ﺍﻟﻌﻤﻭﻤﻴﺎﺕ ﺒﺤﻴﺙ ﻟﻭ ﺘ ّﻡ ﺤﺫﻑ ﻫﺫﺍ ﺍﻟﻔﺼل ﻤﻥ ﺍﻟﻜﺘﺎﺏ ﻟﻤﺎ ﺃﺜﺭ ﺫﻟﻙ ﻓـﻲ ﺒﻨﻴـﺔ‬

‫ﺍﻟﻜﺘﺎﺏ ‪ .‬ﻭﻜﺎﻥ ﻴﻔﺘﺭﺽ ﺃﻥ ﻴﺤﺩﺜﻨﺎ ﺍﻟﺒﺎﺤﺙ ﻋﻥ ﺭﺅﻴﺔ ﺍﻟﻤﻐﺎﺭﺒـﺔ ﻓـﻲ ﺍﻟﻔﺘـﺭﺓ‬

‫ﺍﻟﻤﺩﺭﻭﺴﺔ ﻟﻬﺫﺍ ﺍﻟﻤﻔﻬﻭﻡ ﻭﻜﻴﻑ ﺃﻓﻠﺱ ﻨﻅﺎﻡ ﺍﻟﻌﻠﻤﺎﺀ ﻟﺘﺤل ﻤﺤﻠﻪ ﺍﻻﻨﺘﻠﺠﻨﺴﻴﺎ ﺫﺍﺕ‬

‫ﺍﻟﻤﻨﺸﺄ ﻭﺍﻟﻔﻜﺭ ﺍﻟﻌﻠﻤﺎﻨﻲ‪.‬‬

‫ﻼ ﻟﻬﺫﺍ ﺍﻟﻜﺘﺎﺏ ﻴﺤﺩﺜﻨﺎ‬ ‫ﻭﺇﻨﻨﻲ ﻷﺘﻤﻨﻰ ﺃﻥ ﻴﺨﺭﺝ ﺍﻟﺩﻜﺘﻭﺭ ﺃﺤﻤﺩ ﺍﻟﻌﻤﺎﺭﻱ ﺠﺯ ًﺀ ﻤﻜﻤ ﹰ‬

‫ﻓﻴﻪ ﻋﻥ ﺍﻟﻤﺭﺤﻠﺔ ﺍﻟﺜﺎﻨﻴﺔ ﺃﻱ ﻤﺭﺤﻠﺔ ﻤﺎ ﺒﻌﺩ ﺍﻟﺤﻤﺎﻴﺔ ﻭﻜﻴﻑ ﺘﻌﺎﻤﻠﺕ ﺍﻻﻨﺘﻠﺠﻨﺴﻴﺎ ﺍﻟﻤﻐﺭﺒﻴﺔ‬ ‫ﻤﻊ ﺍﻻﺴﺘﻌﻤﺎﺭ ﻭﺫﻟﻙ ﺒﻌﺩ ﺯﻭﺍل ﻨﻅﺎﻡ ﺍﻟﻌﻠﻤﺎﺀ‪.‬‬

‫ﻗﺎﺋﻤﺔ وراﻗﻴﺔ ﻋﻦ ﻋﻠﻢ اﻟﺴﻴﺎﺳﺔ ﺑﻤﻜﺘﺒﺔ اﻟﻔﺎروﻗﻲ‬ ‫ﻋﻼء اﻟﺪیﻦ ﺣﺴﻦ ﻋﺒﺪ‬

‫اﻟﺒﺎﻗﻲ*‬

‫ﻋﺎﻟﻴﻪ ﺑﻠﻪ ﺍﻟﺴﻌﻴﺪ*‬ ‫ﻟﻘﺪ اﺧﺘﻠﻒ ﺗﻌﺮﻳﻒ اﻟﻌﻠﻮم اﻟﺴﻴﺎﺳﻴﺔ ﺑﺎﺧﺘﻼف اﻟﺒ ﺎﺣﺜﻴﻦ ووﺟﻬ ﺎت ﻧﻈ ﺮهﻢ وﻧﻄ ﺎق‬ ‫إهﺘﻤﺎﻣﺎﺗﻬﻢ ‪ ،‬وﻟﻘﺪ ﻋﺮّف اﻟﺒﺎﺣﺜﻮن اﻟﺴﻴﺎﺳﻴﻮن اﻟﻌﻠﻮم اﻟﺴﻴﺎﺳﻴﺔ ﺑﺄﻧﻬﺎ اﻟﻌﻠﻮم اﻟﺘﻲ ﺗ ﺪرس‬ ‫ﻇﺎهﺮة اﻟﺪوﻟﺔ ﺑﻮﺟﻪ ﻋﺎم وﺗﺘﻔﺮع ﻣﻦ ذﻟﻚ إﻟﻰ ﺟﻮاﻧ ﺐ أﺧ ﺮى ﻣﺘﻌ ﺪدة وﻟﻜ ﻦ ﻓ ﻲ إﻃ ﺎر‬ ‫ﻼ أﺳﺎس ﻧﺸﺄة اﻟﺪوﻟﺔ وأﻧﻮاع اﻟﺪول وأﺷ ﻜﺎل اﻟﺤﻜﻮﻣ ﺎت ﺙ ﻢ ﻋﻼﻗ ﺎت‬ ‫اﻟﺪوﻟﺔ ‪ ،‬ﻓﺘﺪرس ﻣﺜ ً‬ ‫اﻟﺪوﻟﺔ ﺑﺎﻟﺪول اﻷﺧﺮى واﻟﺘﻨﻈﻴﻤﺎت اﻟﺪوﻟﻴﺔ اﻟﻤﺨﺘﻠﻔﺔ ‪ ،‬وﻏﺎﻟﺒًﺎ ﻣ ﺎ ﺗﻜ ﻮن ﺗﻠ ﻚ اﻟﺪراﺳ ﺎت‬ ‫أو اﻻهﺘﻤﺎﻣﺎت ﻓﻲ إﻃﺎر وﺻﻒ ﺗﺎرﻳﺨﻲ دون ﺗﺤﻠﻴﻞ اﻟﻤﺆﺙﺮات أو اﻟﻌﻮاﻣ ﻞ اﻟﺪاﺧﻠﻴ ﺔ أو‬ ‫اﻟﺨﺎرﺟﻴﺔ اﻟﺘﻲ أدت إﻟﻰ إﻳﺠﺎد ﺗﻠﻚ اﻟﻈﺎهﺮة اﻷم واﻟﻈﻮاهﺮ اﻟﻤﺘﻔﺮﻋﺔ ﻣﻨﻬﺎ ‪.‬‬ ‫وﻳﺸﻤﻞ ﻣﺼﻄﻠﺢ اﻟﻌﻠ ﻮم اﻟﺴﻴﺎﺳ ﻴﺔ ﻣﻤﺎرﺳ ﺔ اﻟﺴ ﻠﻄﺔ ‪ ،‬ﻧﻈ ﺎم اﻟﺤﻜ ﻢ اﻹﺳ ﻼﻣﻲ ‪،‬‬ ‫اﻷﺣﺰاب اﻟﺴﻴﺎﺳﻴﺔ‪ ،‬اﻟﺪوﻟﺔ وﻋﻨﺎﺻﺮهﺎ اﻟﺴﻴﺎﺳﻴﺔ ‪ ،‬اﻟﺪوﻟﺔ واﻟﻌﻼﻗ ﺎت اﻟﺪوﻟﻴ ﺔ ‪ ،‬اﻟﺴﻴﺎﺳ ﺔ‬ ‫ﻼ ﻋﻠ ﻰ اﻟﺒ ﺎﺣﺜﻴﻦ ﻓ ﻲ ﻣﺠ ﺎل‬ ‫ﺴّﻴﺎﺳ ﻴﺔ ‪ ،‬وﺗﺴ ﻬﻴ ً‬ ‫اﻟﺨﺎرﺟﻴ ﺔ ‪ ،‬اﻟﺪﻳﻤﻘﺮاﻃﻴ ﺔ ‪ ،‬اﻟﻨﻈﺮﻳ ﺎت اﻟ َ‬ ‫اﻟﻌﻠﻮم اﻟﺴ َﻴّﺎﺳﻴﺔ ‪ ،‬وﺗﻌﻤﻴﻤًﺎ ﻟﻠﻔﺎﺋﺪة ﻓﻘﺪ رﺻﺪﻧﺎ آﻞ ﻣﺎ ﺻﺪر ﻓﻲ هﺬا اﻟﻤﺠﺎل واﻟﺬي ﺗﺘﻮﻓﺮ‬ ‫ﻣﺎدﺗﻪ ﺑﻤﻜﺘﺒﺔ اﻟﻔﺎروﻗﻲ ﺑﻤﻌﻬﺪ إﺳﻼم اﻟﻤﻌﺮﻓﺔ‪.‬‬ ‫وﻗﺪ ﻗﻤﻨﺎ ﺑﺘﺮﺗﻴﺐ هﺬﻩ اﻟﻘﺎﺋﻤﺔ اﻟﻮراﻗﻴﺔ ﺗﺮﺗﻴﺒًﺎ أﺑﺠﺪﻳًﺎ ‪ ،‬وﻗﻤﻨ ﺎ ﺑﺘﻘﺴ ﻴﻢ اﻟﻘﺎﺋﻤ ﺔ إﻟ ﻰ‬ ‫ﺙﻼﺙﺔ أﻗﺴﺎم هﻲ‪:‬‬ ‫‪-‬‬

‫ﻗﺎﺋﻤﺔ رؤوس اﻟﻤﻮﺿﻮﻋﺎت ‪.‬‬

‫‪-‬‬

‫آﺸﺎف اﻟﻤﺆﻟﻔﻴﻦ ‪.‬‬

‫‪-‬‬

‫اﻟﻘﺎﺋﻤﺔ اﻟﺮﺋﻴﺴﻴﺔ ‪.‬‬

‫* إدارة اﻟﻤﻌﻠﻮﻣﺎت ‪ ،‬ﻣﻌﻬﺪ إﺳﻼم اﻟﻤﻌﺮﻓﺔ ‪ ،‬ﺟﺎﻣﻌﺔ اﻟﺠﺰﻳﺮة‪.‬‬

‫ﻗﺎﺋﻤﺔ رؤوس اﻟﻤﻮﺿﻮﻋﺎت‬ ‫اﻷﺣﺰاب اﻟﺴﻴﺎﺳﻴﺔ‬

‫‪5–1‬‬

‫اﻷﻣﻦ اﻟﺴﻴﺎﺳﻲ‬

‫‪8–6‬‬

‫اﻟﺘﻌﺪدﻳﺔ اﻟﺴﻴﺎﺳﻴﺔ‬

‫‪10 - 9‬‬

‫اﻟﺘﻐﻴﻴﺮ اﻟﺴﻴﺎﺳﻲ‬

‫‪12 - 11‬‬

‫اﻟﺘﻨﻤﻴﺔ اﻟﺴﻴﺎﺳﻴﺔ‬

‫‪13‬‬

‫اﻟﺪﺑﻠﻮﻣﺎﺳﻴﺔ‬

‫‪17 - 14‬‬

‫اﻟﺪﻳﻤﻘﺮاﻃﻴﺔ‬

‫‪34 – 18‬‬

‫اﻟﺴﻠﻄﺔ اﻟﺴﻴﺎﺳﻴﺔ‬

‫‪35‬‬

‫اﻟﺴﻴﺎﺳﺔ اﻻﻗﺘﺼﺎدﻳﺔ‬

‫‪38 - 36‬‬

‫اﻟﺴﻴﺎﺳﺔ ‪ ،‬ﺗﺎرﻳﺦ‬

‫‪41 - 39‬‬

‫اﻟﺴﻴﺎﺳﺔ ‪ ،‬ﺗﺄﺻﻴﻞ‬

‫‪43 - 42‬‬

‫اﻟﺴﻴﺎﺳﺔ ‪ ،‬ﺗﺮاث‬

‫‪45 - 44‬‬

‫اﻟﺴﻴﺎﺳﺔ ‪ ،‬ﺙﻘﺎﻓﺔ‬

‫‪48 - 46‬‬

‫اﻟﺴﻴﺎﺳﺔ اﻟﺨﺎرﺟﻴﺔ‬

‫‪60 - 49‬‬

‫اﻟﺴﻴﺎﺳﺔ ‪ ،‬ﻓﻠﺴﻔﺔ‬

‫‪62 - 61‬‬

‫اﻟﻌﻼﻗﺎت اﻟﺪوﻟﻴﺔ‬

‫‪69 – 63‬‬

‫ﻋﻠﻢ اﻟﺴﻴﺎﺳﺔ‬

‫‪83 - 70‬‬

‫ﻋﻠﻢ اﻟﺴﻴﺎﺳﺔ اﻹﺳﻼﻣﻲ‬

‫‪89 -84‬‬

‫اﻟﻔﻘﻪ اﻟﺴﻴﺎﺳﻲ‬

‫‪90‬‬

‫اﻟﻔﻜﺮ اﻟﺴﻴﺎﺳﻲ‬

‫‪113 -91‬‬

‫اﻟﻤﺮأة واﻟﺴﻴﺎﺳﺔ‬

‫‪115-114‬‬

‫اﻟﻤﺸﺎرآﺔ اﻟﺴﻴﺎﺳﻴﺔ‬

‫‪119-116‬‬

‫‪164‬‬

‫א‬‫א‬‫א‬‫א‬‫א‬ 121-120

‫اﻟﻤﻌﺎرﺿﺔ اﻟﺴﻴﺎﺳﻴﺔ‬

124-122

‫اﻟﻤﻔﺎهﻴﻢ اﻟﺴﻴﺎﺳﻴﺔ‬

125

‫اﻟﻤﻨﻬﺠﻴﺔ واﻟﺴﻴﺎﺳﺔ‬

131 – 126

‫اﻟﻨﻈﺮﻳﺎت واﻷﻳﺪﻟﻮﺟﻴﺎت اﻟﺴﻴﺎﺳﻴﺔ‬

141 - 132

‫اﻟﻨﻈﻢ اﻟﺴﻴﺎﺳﻴﺔ‬

165

‫آﺸﺎف اﻟﻤﺆﻟﻔﻴﻦ‬ ‫)ﻡﺮﺕﺐ هﺠﺎﺋﻴ ًﺎ ﺕﺒﻌ ًﺎ ﻟﻺﺳﻢ اﻷﺧﻴﺮ(‬ ‫)اﻷرﻗﺎم اﻟﻤﺬآﻮرة أﻡﺎم اﻷﺳﻤﺎء هﻲ ارﻗﺎم اﻟﻤﺪاﺧﻞ وﻟﻴﺴﺖ أرﻗﺎم اﻟﺼﻔﺤﺎت(‬ ‫) أ(‬ ‫أﺣﻤﺪ ‪ ،‬إﺑﺮاهﻴﻢ ﻣﺤﻤﺪ اﻟﺸﻴﺦ‬

‫‪18‬‬

‫أﺣﻤﺪ ‪ ،‬ﺧﻮر ﺷﻴﺪ‬

‫‪132‬‬

‫إدرﻳﺲ ‪ ،‬ﻣﺤﻤﺪ اﻟﺴﻴﺪ‬

‫‪19‬‬

‫أﺳﺤﻖ ‪ ،‬ﺧﺎﻟﺪ‬

‫‪91 ،1‬‬

‫إﺳﻤﺎﻋﻴﻞ ‪ ،‬ﺳﻴﻒ اﻟﺪﻳﻦ ﻋﺒﺪ اﻟﻔﺘﺎح‬

‫‪126 ، 70‬‬

‫إﺳﻤﺎﻋﻴﻞ ‪ ،‬ﻓﺎدي‬

‫‪20‬‬

‫اﻷﻓﻨﺪي ‪ ،‬ﻋﺒﺪ اﻟﻮهﺎب‬

‫‪2‬‬

‫إﻣﺎم ‪ ،‬زآﺮﻳﺎ ﺑﺸﻴﺮ‬

‫‪92‬‬

‫اﻷﻧﺼﺎري ‪ ،‬ﻣﺤﻤﺪ ﺟﺎﺑﺮ‬

‫‪93 ، 21‬‬

‫أوﻋﻠﻮ ‪ ،‬أﺣﻤﺪ داود‬

‫‪61‬‬

‫أوﻏﻠﻮ ‪ ،‬أرﺳﻴﻦ آﺎﻻﻳﺴﻲ‬

‫‪49‬‬

‫)ب(‬ ‫ﺑﺎﻧﺎﺟﺔ ‪ ،‬ﺳﻌﻴﺪ ﻣﺤﻤﺪ أﺣﻤﺪ‬

‫‪63‬‬

‫ﺑﻠﻘﺰﻳﺰ ‪ ،‬ﻋﺒﺪ اﻹﻟﻪ‬

‫‪46 ، 22‬‬

‫اﻟﺒﻮﻧﻲ ‪ ،‬ﻋﺒﺪ اﻟﻠﻄﻴﻒ‬

‫‪94‬‬

‫اﻟﺒﻴﻠﻲ ‪ ،‬ﺣﺴﻦ ﻋﻠﻮان‬

‫‪116‬‬

‫‪166‬‬

‫‪‬א‪‬א‪‬א‪‬א‪‬א‪‬‬ ‫)ت(‬ ‫اﻟﺘﺮاﺑﻲ ‪ ،‬ﺣﺴﻦ‬

‫‪90‬‬

‫ﺗﺸﻮ ﻣﺴﻜﻲ ‪ ،‬ﻧﻌﻮم‬

‫‪23‬‬

‫)ج(‬ ‫اﻟﺠﺎﺳﻮر ‪ ،‬ﻧﺎﻇﻢ ﻋﺒﺪ اﻟﻮاﺣﺪ‬

‫‪24‬‬

‫ﺟﺮ ﺟﺲ ‪ ،‬ﻏﻴﺜﺎن ﻋﻠﻲ‬

‫‪64‬‬

‫ﺟﻌﻔﺮ ‪ ،‬هﺸﺎم أﺣﻤﺪ ﻋﻮض‬

‫‪95‬‬

‫ﺟﺮﻳﺠﺲ ‪ ،‬ﻓﻮاز‬

‫‪50‬‬

‫ﺟﺰوﻟﻲ ‪ ،‬أﺣﻤﺪ‬

‫‪117‬‬

‫ﺟﻮن ‪ ،‬ﺳﺘﻴﻮارت ﻣﻞ‬

‫‪127‬‬

‫ﺟﻴﺴﻮس ‪ ،‬ﻋﺰ اﻟﺪﻳﻦ‬

‫‪51‬‬

‫)ح(‬ ‫ﺣﺎﻣﺪ ‪ ،‬اﻟﺘﻴﺠﺎﻧﻲ ﻋﺒﺪ اﻟﻘﺎدر‬

‫‪96، 71، 62 ، 42‬‬

‫ﺣﺠﺎب ‪ ،‬ﻣﺤﻤﺪ ﻓﺮﻳﺪ‬

‫‪97‬‬

‫ﺣﺮﻳﻒ ‪ ،‬إﻳﻠﻴﺎ‬

‫‪25‬‬

‫ﺣﺴﻦ ‪ ،‬ﺣﻤﺪي‬

‫‪72‬‬

‫)خ(‬ ‫اﻟﺨﺎﻟﺪي ‪ ،‬ﻣﺤﻤﻮد‬

‫‪26‬‬

‫اﻟﺨﻄﻴﺐ ‪ ،‬ﻧﻌﻤﺎن أﺣﻤﺪ‬

‫‪98‬‬

‫ﺧﻔﺎﺟﻲ ‪ ،‬ﺑﺎﺳﻢ‬

‫‪52‬‬

‫ﺧﻠﻴﻔﺔ ‪ ،‬ﻋﺒﺪ اﻟﺮﺣﻤﻦ‬

‫‪84‬‬

‫ﺧﻠﻴﻔﺔ ‪ ،‬ﻣﺤﻤﺪ اﻷﻣﻴﻦ‬

‫‪133‬‬

‫‪167‬‬

‫‪27‬‬

‫اﻟﺪﻻل ‪ ،‬ﺳﺎﻣﻲ ﻣﺤﻤﺪ‬

‫‪، 30 ، 29 ، 28‬‬ ‫‪31‬‬

‫اﻟﺪﻳﻮﺳﻲ ‪ ،‬ﻋﺒﺪ اﷲ ﻣﺤﻤﺪ‬

‫‪120‬‬

‫)ر(‬ ‫اﻟﺮﺣﻤﻮﻧﻲ ‪ ،‬ﺳﻌﻴﺪ‬

‫‪114‬‬

‫اﻟﺮﺷﻴﺪي ‪ ،‬ﺣﺴﻦ‬

‫‪73‬‬

‫اﻟﺮﺿﺎﺋﻲ ‪ ،‬ﻋﻼء‬

‫‪135‬‬

‫رﻳﺘﺸﺎرد ‪ ،‬ن ﺟﺎردﻧﺮ‬

‫‪14‬‬

‫)ز(‬ ‫زرﺗﻮﻗﺔ ‪ ،‬ﺻﻼح ﺳﺎﻟﻢ‬

‫‪35‬‬

‫اﻟﺰﻳﻨﻲ ‪ ،‬ﻣﺤﻤﺪ ﻋﺒﺪ اﻟﺮﺣﻴﻢ‬

‫‪99‬‬

‫زهﺮة ‪ ،‬ﻋﻄﺎء ﻣﺤﻤﺪ ﺻﺎﻟﺢ‬

‫‪128‬‬

‫)س(‬ ‫اﻟﺴﺎﻋﻮري ‪ ،‬ﺣﺴﻦ ﻋﻠﻲ‬

‫‪43 ، 37 ، 36‬‬

‫اﻟﺴﺒﻜﻲ ‪ ،‬ﺁﻣﺎل‬

‫‪39‬‬

‫أﺑﻮ اﻟﺴﻌﻮد ‪ ،‬ﻣﺤﻤﻮد‬

‫‪122‬‬

‫ﺳﻠﻴﻢ ‪ ،‬ﻣﺤﻤﺪ اﻟﺴﻴﺪ‬

‫‪53‬‬

‫ﺳﻠﻴﻤﺎن ‪ ،‬ﺣﺴﻦ‬

‫‪85‬‬

‫ﺳﻨﻮ ‪ ،‬ﻋﺒﺪ اﻟﺮؤوف‬

‫‪65‬‬

‫اﻟﺴﻴﺪ ‪ ،‬ﺳﻴﺪ رﺟﺐ‬

‫‪134‬‬

‫‪168‬‬

‫‪‬א‪‬א‪‬א‪‬א‪‬א‪‬‬

‫)ش(‬ ‫ﺷﻠﻖ ‪ ،‬اﻟﻔﻀﻞ‬

‫‪38‬‬

‫اﻟﺸﻠﻤﺎﻧﻲ ‪ ،‬أﺳﻌﺪ‬

‫‪54‬‬

‫ﺷﻤﺒﺒﺶ ‪ ،‬ﻋﻠﻲ ﻣﺤﻤﺪ‬

‫‪74‬‬

‫أﺑﻮ ﺷﻬﻴﻮة ‪ ،‬ﻣﺎﻟﻚ ﻋﺒﻴﺪ‬

‫‪129‬‬

‫اﻟﺸﻮﺑﻜﻲ ‪ ،‬ﻋﻤﺮ‬

‫‪47‬‬

‫) ص(‬ ‫ﺻﺎﺑﺮ ‪ ،‬ﺣﻤﺎد‬

‫‪48‬‬

‫ﺻﺪﻳﻖ ‪ ،‬ﺧﻮﺟﻠﻲ أﺣﻤﺪ‬

‫‪100‬‬

‫) ض(‬ ‫ﺿﻨﺎوي ‪ ،‬ﻣﺤﻤﺪ ﻋﻠﻲ‬

‫‪101‬‬

‫ﺿﻴﺮﻳﺔ ‪ ،‬ﻋﺜﻤﺎن ﺟﻤﻌﺔ‬

‫‪66‬‬

‫)ط (‬ ‫اﻟﻄﺎﺋﻲ ‪ ،‬ﺳﺮﻣﺪ‬

‫‪102‬‬

‫اﻟﻄﻮﻳﺲ ‪ ،‬ﺑﺎﺳﻢ‬

‫‪7‬‬

‫)ع(‬ ‫ﻋﺎرف ‪ ،‬ﻧﺼﺮ ﻣﺤﻤﺪ‬

‫‪44 ، 13‬‬

‫أﺑﻮ ﻋﺎﻣﻮد ‪ ،‬ﻣﺤﻤﺪ ﺳﻌﺪ‬

‫‪103‬‬

‫ﻋﺒﺎس ‪ ،‬إﺑﺮاهﻴﻢ ﺑﻦ ﻣﺤﻤﺪ‬

‫‪3‬‬

‫ﻋﺒﺪ اﷲ ‪ ،‬ﺙﻨﺎء ﻓﺆاد‬

‫‪9‬‬

‫ﻋﺒﺪاﻟﺤﻲ ‪ ،‬وﻟﻴﺪ‬

‫‪56‬‬

‫ﻋﺒﺪ اﻟﺮﺣﻤﻦ ‪ ،‬راﺋﺪ‬

‫‪135‬‬

‫‪169‬‬

‫‪75‬‬

‫ﻋﺒﺪ اﻟﻌﺰﻳﺰ ‪ ،‬ﻋﺎدل‬

‫‪57‬‬

‫ﻋﺒﺪ اﻟﻤﺎﺟﺪ ‪ ،‬ﺣﺎﻣﺪ‬

‫‪58‬‬

‫ﻋﺜﻤﺎن ‪ ،‬ﻋﻔﻴﻒ‬

‫‪86‬‬

‫ﻋﺜﻤﺎن ‪ ،‬ﻣﺤﻤﺪ ﻓﺘﺤﻲ‬

‫‪105 ، 104 ، 32‬‬

‫اﻟﻌﺮﺑﻲ ‪ ،‬ﺳﻮﻳﻢ‬

‫‪123‬‬

‫ﻋﺮﻧﻮس ‪ ،‬ﻧﺎهﺪ ﻣﺤﻤﻮد‬

‫‪8‬‬

‫ﻋﺰت ‪ ،‬هﺒﺔ رؤوف‬

‫‪115‬‬

‫ﻋﻄﻴﺔ ‪ ،‬ﻣﺤﻲ اﻟﺪﻳﻦ‬

‫‪45‬‬

‫ﻋﻤﺮ ‪ ،‬أﻣﻴﻦ ﺣﺴﻦ‬

‫‪10‬‬

‫ﻋﻤﺮ ‪ ،‬اﻟﺴﻴﺪ‬

‫‪40‬‬

‫ﻋﺘﻮم ‪ ،‬ﻣﺤﻤﺪ ﻋﺒﺪا ﻟﻜﺮﻳﻢ‬

‫‪130‬‬

‫اﻟﻌﻮا ‪ ،‬ﻣﺤﻤﺪ ﺳﻠﻴﻢ‬

‫‪136‬‬

‫)غ(‬ ‫ﻏﺎﻧﻢ ‪ ،‬اﻟﺴﻴﺪ ﻋﺒﺪ اﻟﻠﻄﻴﻒ‬

‫‪76‬‬

‫اﻟﻐﻀﺒﺎن ‪ ،‬ﻣﻨﻴﺮ‬

‫‪137‬‬

‫) ف(‬ ‫أﺑﻮ اﻟﻔﻀﻞ ‪ ،‬ﻣﻨﻲ‬

‫‪138‬‬

‫)ق(‬ ‫ﻗﺎرئ ‪ ،‬ﻳﺎﺳﺮ‬

‫‪55‬‬

‫ﻗﺎﺳﻢ ‪ ،‬ﻣﺤﻲ اﻟﺪﻳﻦ ﻣﺤﻤﺪ‬

‫‪77‬‬

‫اﻟﻘﺪال ‪ ،‬ﻣﺤﻤﺪ ﺳﻌﻴﺪ‬

‫‪87‬‬

‫ﻗﺮﺑﺎن ‪ ،‬ﻣﺎﺟﻢ‬

‫‪125‬‬

‫‪170‬‬

‫‪‬א‪‬א‪‬א‪‬א‪‬א‪‬‬ ‫ﻗﺮﻗﻮري ‪ ،‬ﻋﺒﺪ اﻟﻌﻠﻲ‬

‫‪139‬‬

‫)ك(‬ ‫آﺎﻣﻞ ‪ ،‬ﻋﺒﺪ اﻟﻌﺰﻳﺰ‬

‫‪67‬‬

‫آﻮﺙﺮاﻧﻲ ‪ ،‬وﺟﻴﻪ‬

‫‪88‬‬

‫)ل(‬ ‫أﺑﻮ ﻟﻐﺪ ‪ ،‬إﺑﺮاهﻴﻢ‬

‫‪59‬‬

‫)م (‬ ‫ﻣﺤﺮم ‪ ،‬أﺣﻤﺪ رﺿﺎ‬

‫‪124‬‬

‫ﻣﺤﻤﺪ ‪ ،‬ﻋﺒﺪاﻟﻌﺎﻃﻲ‬

‫‪34‬‬

‫ﻣﺨﻠﻮف ‪ ،‬ﻣﻨﻴﺮ‬

‫‪4‬‬

‫ﻣﺮزاق ‪ ،‬ﻣﺨﺘﺎر‬

‫‪68‬‬

‫ﻣﺼﻄﻔﻲ ‪ ،‬ﻧﺎدﻳﻪ ﻣﺤﻤﻮد‬

‫‪106‬‬

‫ﻣﺼﻄﻔﻲ ‪ ،‬ﺑﻴﻔﻴﻦ ﻋﺒﺪ اﻟﺨﺎﻟﻖ‬

‫‪107‬‬

‫ﻣﻌﻠﻮم ‪ ،‬ﺣﺴﻴﻦ‬

‫‪108‬‬

‫ﻣﻌﻤﺮ ‪ ،‬ﺟﻤﻴﻞ‬

‫‪78‬‬

‫ﻣﻘﺒﻮل ‪ ،‬ﻋﻠﻲ‬

‫‪17 ، 16 ، 15‬‬

‫ﻣﻜﻲ ‪ ،‬ﺣﺴﻦ‬

‫‪89 ، 12‬‬

‫ﻣﻜﻲ ‪ ،‬اﻟﺸﻔﻴﻊ ﻣﺤﻤﺪ‬

‫‪119‬‬

‫ﻣﻨﺠﻮد ‪ ،‬ﻣﺼﻄﻔﻲ ﻣﺤﻤﻮد‬

‫‪110 ، 109‬‬

‫ﻣﻨﺼﻮر ‪ ،‬ﻣﻤﺪوح ﻣﺤﻤﻮد ﻣﺼﻄﻔﻲ‬

‫‪131‬‬

‫أﺑﻮ ﻣﻨﻴﺮ ‪ ،‬أرﻳﻚ وﻳﻨﻠﻚ‬

‫‪79‬‬

‫)ن(‬ ‫ﺑﻦ ﻧﺼﺮ ‪ ،‬ﻣﺤﻤﺪ‬

‫‪11‬‬

‫‪171‬‬

‫‪121‬‬

‫ﻧﻮﻓﻞ ‪ ،‬أﺣﻤﺪ ﺳﻌﻴﺪ‬

‫‪141‬‬

‫ﻧﻮﻳﻬﺾ ‪ ،‬وﻟﻴﺪ‬

‫‪5‬‬

‫ﺁل ﻧﻬﻴﺎن ‪ ،‬ﺷﻤﺔ ﺑﻨﺖ ﻣﺤﻤﺪ‬

‫‪6‬‬

‫اﻟﻨﻮر ‪ ،‬ﻋﺒﺎس إﺑﺮاهﻴﻢ‬

‫‪140‬‬

‫)هـ(‬ ‫هﺎﻧﻲ ‪ ،‬أدرﻳﺲ‬

‫‪111‬‬

‫هﺪي ‪ ،‬ﻳﻮﺳﻒ ﺟﻼل اﻟﺪﻳﻦ‬

‫‪60‬‬

‫اﻟﻬﻮاري ‪ ،‬ﻋﺎدل ﻣﺨﺘﺎر‬

‫‪80‬‬

‫هﻮﻳﺪى ‪ ،‬ﻓﻬﻤﻲ‬

‫‪33‬‬

‫)و(‬ ‫وﻃﻨﺔ ‪ ،‬ﻋﻠﻲ أﺳﻌﺪ‬

‫‪82‬‬

‫وﻗﻴﻊ اﷲ ‪ ،‬ﻣﺤﻤﺪ‬

‫‪112 ، 81 ، 69‬‬

‫)ي(‬ ‫ﻳﺎﺳﻴﻦ ‪ ،‬ﻋﺒﺪ اﻟﻘﺎدر‬

‫‪83‬‬

‫اﻟﻴﻮزﺑﻴﻜﻲ ‪ ،‬ﺗﻮﻓﻴﻖ ﺳﻠﻄﺎن‬

‫‪113‬‬

‫ﻳﻮﻧﺲ ‪ ،‬ﻣﺤﻤﺪ اﻟﻤﺒﺮوك‬

‫‪41‬‬

‫‪172‬‬

‫ﻗﺎﺋﻤﺔ اﻟﻤﻮﺿﻮﻋﺎت‬ ‫اﻷﺣﺰاب اﻟﺴﻴﺎﺳﻴﺔ‬ ‫‪ /1‬إﺳﺤﻖ ‪ ،‬ﺧﺎﻟﺪ‬ ‫اﻷﺣﺰاب اﻟﺴﻴﺎﺳﻴﺔ وﻧﻤ ﻂ اﻟﻘﻴ ﺎدة ﻓ ﻲ اﻟﺪوﻟ ﺔ اﻹﺳ ﻼﻣﻴﺔ ‪ ،‬ﻡﺠﻠ ﺔ اﻟﻤﺴ ﻠﻢ اﻟﻤﻌﺎﺹ ﺮ ‪،‬‬ ‫س‪ ،11‬ع‪) 44‬ﺷ ﻮال ‪ 1405‬ه ـ ‪ /‬ﻳﻮﻟﻴ ﻮ ‪1985‬م ( ‪ ،‬ﻣﺆﺳﺴ ﺔ اﻟﻤﺴ ﻠﻢ اﻟﻤﻌﺎﺻ ﺮ‪،‬‬ ‫‪،‬ﺑﻴﺮوت ‪ ،‬ص ‪. 46 - 11‬‬ ‫‪ /2‬اﻷﻓﻨﺪي ‪ ،‬ﻋﺒﺪ اﻟﻮهﺎب‬ ‫إﻋﺎدة اﻟﻨﻈﺮ ﻓﻲ اﻟﻤﻔﻬﻮم اﻟﺘﻘﻠﻴﺪي ﻟﻠﺠﻤﺎﻋﺔ اﻟﺴﻴﺎﺳ ﻴﺔ ﻓ ﻲ اﻹﺳ ﻼم ﻣﺴ ﻠﻢ أم ﻣ ﻮاﻃﻦ ‪،‬‬ ‫ﻡﺠﻠ ﺔ اﻟﻤﺴ ﺘﻘﺒﻞ اﻟﻌﺮﺑ ﻲ ‪ ،‬س ‪ ، 21‬ع ‪) 264‬ﻓﺒﺮاﻳ ﺮ ‪2001‬م ( ‪ ،‬ﻣﺮآ ﺰ دراﺳ ﺎت‬ ‫اﻟﻮﺣﺪة اﻟﻌﺮﺑﻴﺔ‪ ،‬ﺑﻴﺮوت ‪ ،‬ص ‪. 148 - 144‬‬ ‫‪ /3‬ﻋﺒﺎس ‪ ،‬إﺑﺮاهﻴﻢ ﺑﻦ ﻡﺤﻤﺪ‬ ‫اﻟﺤﺰﺑﻴﺔ وﺻ ﻔﺎت اﻟﺤ ﺰﺑﻴﻴﻦ ‪ ،‬ﻡﺠﻠ ﺔ اﻟﺒﻴ ﺎن ‪ ،‬س ‪ ،13‬ع ‪) 125‬ﻣﺤ ﺮم ‪ 1419‬ه ـ ‪/‬‬ ‫ﻣﺎﻳﻮ ‪1998‬م( ‪ ،‬اﻟﻤﻨﺘﺪى اﻹﺳﻼﻣﻲ ‪ ،‬ﻟﻨﺪن ‪ ،‬ص ‪. 55 - 48‬‬ ‫‪ /4‬ﻡﺨﻠﻮف ‪ ،‬ﻡﻨﻴﺮ‬ ‫اﻷﺣ ﺰاب اﻟﺴﻴﺎﺳ ﻴﺔ "دراﺳ ﺔ ﺳﻮﺳ ﻴﻮﻟﻮﺟﻴﺔ" ‪ ،‬ط ‪ ، 1‬أﺑﻌ ﺎد ﻟﻠﻄﺒﺎﻋ ﺔ واﻟﻨﺸ ﺮ‬ ‫واﻟﺘﻮزﻳﻊ‪ 320 ،‬ص‪.‬‬ ‫‪ /5‬ﻥﻮیﻬﺾ ‪ ،‬وﻟﻴﺪ‬ ‫اﻟﺘﻴﺎر اﻟﺴﻴﺎﺳﻲ اﻟﻄﺎﺋﻔﻲ واﻟﻘﻮﻣﻲ ﻓﻲ ﻟﺒﻨﺎن ‪ ،‬ﻡﺠﻠﺔ ﻗﺮاءات ﺳﻴﺎﺳﻴﺔ ‪ ،‬س ‪ ، 4‬ع‪10‬‬ ‫)ﺷ ﺘﺎء ‪ 1414‬ه ـ ‪1994 /‬م ( ‪ ،‬ﻣﺮآ ﺰ دراﺳ ﺎت اﻹﺳ ﻼم واﻟﻌ ﺎﻟﻢ ‪ ،‬ﻓﻠ ﻮردا ‪ ،‬ص‬ ‫‪. 140 – 134‬‬

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‫‪1422200123‬א‪‬א‪‬‬ ‫اﻷﻡﻦ اﻟﺴﻴﺎﺳﻲ‬ ‫‪ /6‬ﺁل ﻥﻬﻴﺎن ‪ ،‬ﺵﻤﺔ ﺑﻨﺖ ﻡﺤﻤﺪ‬ ‫ﺗﺪاﻋﻴﺎت ﺣﺮب اﻟﺨﻠﻴﺞ اﻟﺜﺎﻧﻴﺔ ﻋﻠﻲ ﻗﻀ ﺎﻳﺎ اﻷﻣ ﻦ اﻟﺴﻴﺎﺳ ﻴﺔ واﻹﺟﺘﻤﺎﻋﻴ ﺔ داﺧ ﻞ دول‬ ‫ﻣﺠﻠﺲ اﻟﺘﻌﺎون اﻟﺨﻠﻴﺠ ﻲ ‪ ،‬ﻡﺠﻠ ﺔ اﻟﻤﺴ ﺘﻘﺒﻞ اﻟﻌﺮﺑ ﻲ ‪ ،‬س ‪ ، 21‬ع ‪) 546‬أﻏﺴ ﻄﺲ‬ ‫‪1999‬م( ‪ ،‬ﻣﺮآﺰ دراﺳﺎت اﻟﻮﺣﺪة اﻟﻌﺮﺑﻴﺔ ‪ ،‬ﺑﻴﺮوت ‪ ،‬ص ‪. 57 - 49‬‬ ‫‪ /7‬اﻟﻄﻮیﺲ ‪ ،‬ﺑﺎﺳﻢ‬ ‫اﻹدراك اﻟﺴﻴﺎﺳ ﻲ ﻟﻤﺼ ﺎدر ﺗﻬﺪﻳ ﺪ اﻷﻣ ﻦ اﻟﻘ ﻮﻣﻲ اﻟﻌﺮﺑ ﻲ ‪ :‬وﺟﻬ ﺔ ﻧﻈ ﺮ أردﻧﻴ ﺔ ‪،‬‬ ‫ﻡﺠﻠ ﺔ اﻟﻤﺴ ﺘﻘﺒﻞ اﻟﻌﺮﺑ ﻲ ‪ ،‬س ‪ ، 21‬ع ‪) 231‬ﻣ ﺎﻳﻮ ‪1998‬م( ‪ ،‬ﻣﺮآ ﺰ دراﺳ ﺎت‬ ‫اﻟﻮﺣﺪة اﻟﻌﺮﺑﻴﺔ ‪ ،‬ﺑﻴﺮوت ‪ ،‬ص ‪. 161 - 86‬‬ ‫‪ /8‬ﻋﺮﻥﻮس ‪ ،‬ﻥﺎهﺪ ﻡﺤﻤﻮد‬ ‫اﻷﺑﻌ ﺎد اﻟﺴﻴﺎﺳ ﻴﺔ ﻟﻸﻣ ﻦ ﻓ ﻲ اﻹﺳ ﻼم ‪ ،‬ﻡﺠﻠ ﺔ اﻟﻤﺴ ﻠﻢ اﻟﻤﻌﺎﺹ ﺮ ‪ ،‬س ‪ ، 24‬ع‬ ‫‪)96‬ﻣﺤﺮم‪1421‬ه ـ ‪ /‬أﺑﺮﻳ ﻞ ‪2000‬م( ‪ ،‬ﻣﺆﺳﺴ ﺔ اﻟﻤﺴ ﻠﻢ اﻟﻤﻌﺎﺻ ﺮ ‪ ،‬ﺑﻴ ﺮوت ‪ ،‬ص‬ ‫‪80 - 51‬‬ ‫اﻟﺘﻌﺪدیﺔ اﻟﺴﻴﺎﺳﻴﺔ‬ ‫‪ /9‬ﻋﺒﺪ اﷲ ‪ ،‬ﺛﻨﺎء ﻓﺆاد‬ ‫ﺣﻘﻴﻘ ﺔ اﻟﺘﻌﺪدﻳ ﺔ اﻟﺴﻴﺎﺳ ﻴﺔ ﻓ ﻲ ﻣﺼ ﺮ ‪ :‬دراﺳ ﺎت ﻓ ﻲ اﻟﺘﺤ ﻮل اﻟﺮأﺳ ﻤﺎﻟﻲ واﻟﻤﺸ ﺎرآﺔ‬ ‫اﻟﺴﻴﺎﺳﻴﺔ "ﻧﺪوة" ‪ ،‬ﻡﺠﻠ ﺔ اﻟﻤﺴ ﺘﻘﺒﻞ اﻟﻌﺮﺑ ﻲ ‪ ،‬س ‪ ، 20‬ع ‪) 226‬دﻳﺴ ﻤﺒﺮ ‪1997‬م(‬ ‫‪ ،‬ﻣﺮآﺰ دراﺳﺎت اﻟﻮﺣﺪة اﻟﻌﺮﺑﻴﺔ ‪ ،‬ﺑﻴﺮوت ‪ ،‬ص ‪. 148 - 146‬‬ ‫‪ /10‬ﻋﻤﺮ ‪ ،‬أﻡﻴﻦ ﺣﺴﻦ‬ ‫ﺧﻄ ﻮط رﺋﻴﺴ ﻴﺔ ﺣ ﻮل ﺑ ﺪﻳﻞ اﻟﺘﻌﺪدﻳ ﺔ اﻟﺴﻴﺎﺳ ﻴﺔ اﻟﻤﺘﻄ ﻮرة ‪ ،‬ﻡﺠﻠ ﺔ أﻓﻜ ﺎر ﺝﺪی ﺪة ‪،‬‬ ‫ﻣ ﺞ‪ ، 1‬ع ‪) 4‬ﻣ ﺎرس ‪1999‬م( ‪ ،‬هﻴﺌ ﺔ اﻷﻋﻤ ﺎل اﻟﻔﻜﺮﻳ ﺔ ‪ ،‬اﻟﺨﺮﻃ ﻮم ‪ ،‬ص ‪- 193‬‬ ‫‪. 206‬‬

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‫‪‬א‪‬א‪‬א‪‬א‪‬א‪‬‬ ‫اﻟﺘﻐﻴﻴﺮ اﻟﺴﻴﺎﺳﻲ‬ ‫‪ /11‬ﺑﻦ ﻥﺼﺮ ‪ ،‬ﻡﺤﻤﺪ‬ ‫اﻟﺘﻐﻴﻴﺮ اﻟﺴﻴﺎﺳﻲ ﺑﻴﻦ اﻷﺳﺌﻠﺔ اﻟﻐﺎﺋﺒﺔ واﻟﻮاﻗﻊ اﻟﺮاهﻦ ‪ ،‬ﻡﺠﻠﺔ إﺳﻼﻡﻴﺔ اﻟﻤﻌﺮﻓ ﺔ ‪ ،‬س‬ ‫‪ ، 4‬ع‪)15‬ﺷﺘﺎء ‪1419‬هـ ‪1999 /‬م( ‪ ،‬اﻟﻤﻌﻬﺪ اﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺮ اﻹﺳﻼﻣﻲ ‪ ،‬هﻴﺮﻧ ﺪن ‪،‬‬ ‫ص ‪.72 - 51‬‬ ‫‪ /12‬ﻡﻜﻲ ‪ ،‬ﺣﺴﻦ‬ ‫أﺙﻴﻮﺑﻴﺎ واﻟﺘﻐﻴﻴﺮ اﻟﺴﻴﺎﺳﻲ ‪ ،‬ﻡﺠﻠﺔ دراﺳﺎت أﻓﺮیﻘﻴﺔ ‪ ،‬ع ‪ ) 9‬ﻣﺤﺮم ‪1414‬هـ ‪ /‬ﻳﻮﻟﻴﻮ‬ ‫‪1993‬م(‪ ،‬ﺟﺎﻣﻌﺔ أﻓﺮﻳﻘﻴﺎ اﻟﻌﺎﻟﻤﻴﺔ ‪ ،‬اﻟﺨﺮﻃﻮم ‪ ،‬ص‪. 38 - 1‬‬ ‫اﻟﺘﻨﻤﻴﺔ اﻟﺴﻴﺎﺳﻴﺔ‬ ‫‪ /13‬ﻋﺎرف ‪ ،‬ﻥﺼﺮ ﻡﺤﻤﺪ‬ ‫ﻧﻈﺮﻳﺎت اﻟﺘﻨﻤﻴﺔ اﻟﺴﻴﺎﺳﻴﺔ اﻟﻤﻌﺎﺻﺮة " دراﺳﺔ ﻧﻘﺪﻳﺔ ﻓ ﻲ ﺿ ﻮء اﻟﻤﻨﻈ ﻮر اﻟﺤﻀ ﺎري‬ ‫اﻹﺳ ﻼﻣﻲ"‪ ،‬ط‪1412) ، 1‬ه ـ ‪1992 /‬م( ‪ ،‬اﻟﻤﻌﻬ ﺪ اﻟﻌ ﺎﻟﻤﻲ ﻟﻠﻔﻜ ﺮ اﻹﺳ ﻼﻣﻲ ‪،‬‬ ‫هﻴﺮﻧﺪن ‪ 481 ،‬ص ‪.‬‬ ‫اﻟﺪﺑﻠﻮﻡﺎﺳﻴﺔ‬ ‫‪ /14‬ریﺘﺸﺎرد ‪ ،‬ن ﺝﺎردﻥﺮ‬ ‫اﻟﺪﺑﻠﻮﻣﺎﺳ ﻴﺔ اﻷﻣﺮﻳﻜﻴ ﺔ وﺣ ﻞ اﻟﻮاﺣ ﺪ ﻓ ﻲ اﻟﻤﺎﺋ ﺔ ‪ ،‬ﻡﺠﻠ ﺔ اﻟﺜﻘﺎﻓ ﺔ اﻟﻌﺎﻟﻤﻴ ﺔ ‪ ،‬ع ‪105‬‬ ‫)ﻣ ﺎرس‪2001‬م( ‪ ،‬اﻟﻤﺠﻠ ﺲ اﻟ ﻮﻃﻨﻲ ﻟﻠﺜﻘﺎﻓ ﺔ واﻟﻔﻨ ﻮن واﻵداب ‪ ،‬اﻟﻜﻮﻳ ﺖ ‪ ،‬ص ‪- 6‬‬ ‫‪. 17‬‬ ‫‪ /15‬ﻡﻘﺒﻮل ‪ ،‬ﻋﻠﻲ‬ ‫اﻟﻌﻼﻗﺎت واﻟﺤﺼﺎﻧﺎت اﻟﺪﺑﻠﻮﻣﺎﺳ ﻴﺔ ﺑ ﻴﻦ اﻟﻔﻘ ﻪ واﻟﻘ ﺎﻧﻮن ‪ ،‬ﻡﺠﻠ ﺔ اﻟﺒﻴ ﺎن ‪ ،‬س ‪ ،10‬ع‬ ‫‪) 89‬ﻣﺤ ﺮم‪1416‬ه ـ ‪ /‬ﻳﻮﻧﻴ ﻮ ‪1995‬م( ‪ ،‬اﻟﻤﻨﺘ ﺪى اﻹﺳ ﻼﻣﻲ ‪ ،‬ﻟﻨ ﺪن ‪ ،‬ص ‪– 60‬‬ ‫‪.69‬‬

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‫‪1422200123‬א‪‬א‪‬‬ ‫‪ /16‬ﻡﻘﺒﻮل ‪ ،‬ﻋﻠﻲ‬ ‫اﻟﻌﻼﻗ ﺎت واﻟﺤﺼ ﺎﻧﺎت اﻟﺪﺑﻠﻮﻣﺎﺳ ﻴﺔ ﺑ ﻴﻦ اﻟﻔﻘ ﻪ واﻟﻘ ﺎﻧﻮن )‪ ، (2‬ﻡﺠﻠ ﺔ اﻟﺒﻴ ﺎن ‪ ،‬س‬ ‫‪،10‬ع ‪) 91‬ﺻﻔﺮ‪1416‬هـ ‪ /‬ﻳﻮﻟﻴﻮ ‪1995‬م( ‪ ،‬اﻟﻤﻨﺘﺪى اﻹﺳﻼﻣﻲ ‪ ،‬ﻟﻨ ﺪن ‪ ،‬ص ‪28‬‬ ‫– ‪. 33‬‬ ‫‪ /17‬ﻡﻘﺒﻮل ‪ ،‬ﻋﻠﻲ‬ ‫اﻟﻌﻼﻗﺎت واﻟﺤﺼﺎﻧﺎت اﻟﺪﺑﻠﻮﻣﺎﺳﻴﺔ ﺑﻴﻦ اﻟﻔﻘﻪ واﻟﻘ ﺎﻧﻮن )‪ ، (3‬ﻡﺠﻠ ﺔ اﻟﺒﻴ ﺎن ‪ ،‬س ‪10‬‬ ‫‪ ،‬ع‪) 92‬رﺑﻴ ﻊ أول ‪1416‬ه ـ ‪ /‬أﻏﺴ ﻄﺲ ‪1995‬م( ‪ ،‬اﻟﻤﻨﺘ ﺪى اﻹﺳ ﻼﻣﻲ ‪ ،‬ﻟﻨ ﺪن ‪،‬‬ ‫ص ‪. 61 – 52‬‬ ‫اﻟﺪیﻤﻘﺮاﻃﻴﺔ‬ ‫‪ /18‬أﺣﻤﺪ ‪ ،‬إﺑﺮاهﻴﻢ ﻡﺤﻤﺪ اﻟﺸﻴﺦ‬ ‫اﻟﺪﻳﻤﻘﺮاﻃﻴﺔ اﻟﻠﺒﺮاﻟﻴﺔ آﺼﻴﻐﺔ ﺳﻴﺎﺳﻴﺔ ﻟﻠﺴﻮدان ‪ ،‬ﻡﺠﻠﺔ دراﺳﺎت إﺳ ﺘﺮاﺕﻴﺠﻴﺔ ‪ ،‬ع ‪7‬‬ ‫)ﻧﻮﻓﻤﺒﺮ ‪1996‬م( ‪ ،‬ﻣﺮآﺰ اﻟﺪراﺳﺎت اﻹﺳﺘﺮاﺗﻴﺠﻴﺔ ‪ ،‬اﻟﺨﺮﻃﻮم ‪ ،‬ص ‪. 46 - 18‬‬ ‫‪ /19‬إدریﺲ ‪ ،‬ﻡﺤﻤﺪ اﻟﺴﻴﺪ‬ ‫اﻟﺪﻳﻤﻘﺮاﻃﻴﺔ واﻷﺣﺰاب ﻓﻲ اﻟﺒﻠﺪان اﻟﻌﺮﺑﻴﺔ ‪ :‬اﻟﻤﻮاﻗﻒ واﻟﻤﺨﺎوف اﻟﻤﺘﺒﺎدﻟﺔ )ﻧ ﺪوة( ‪،‬‬ ‫ﻡﺠﻠﺔ اﻟﻤﺴﺘﻘﺒﻞ اﻟﻌﺮﺑﻲ ‪ ،‬س‪،22‬ع‪ ) 245‬ﻳﻮﻟﻴﻮ ‪1999‬م( ‪ ،‬ﻣﺮآﺰ دراﺳﺎت اﻟﻮﺣﺪة‬ ‫اﻟﻌﺮﺑﻴﺔ ‪ ،‬ﺑﻴﺮوت ‪ ،‬ص ‪. 147 - 142‬‬ ‫‪ /20‬إﺳﻤﺎﻋﻴﻞ ‪ ،‬ﻓﺎدي‬ ‫اﻟﺪﻳﻤﻘﺮاﻃﻴﺔ ﻓﻲ اﻟﻤﻨﻄﻘ ﺔ اﻟﻌﺮﺑﻴ ﺔ اﻟﻤﻮاﻗ ﻒ اﻟﺪوﻟﻴ ﺔ واﻟﺴﻴﺎﺳ ﺎت ‪ ،‬ﻣﺸ ﺮوع دراﺳ ﺎت‬ ‫اﻟﺪﻳﻤﻘﺮاﻃﻴ ﺔ ﻓ ﻲ اﻟﺒﻠ ﺪان اﻟﻌﺮﺑﻴ ﺔ ‪ ،‬ﻡﺠﻠ ﺔ اﻟﻤﺴ ﺘﻘﺒﻞ اﻟﻌﺮﺑ ﻲ ‪ ،‬س ‪ ،21‬ع‪240‬‬ ‫)ﻓﺒﺮاﻳﺮ‪1999‬م( ‪ ،‬ﻣﺮآﺰ دراﺳﺎت اﻟﻮﺣﺪة اﻟﻌﺮﺑﻴﺔ ‪ ،‬ﺑﻴﺮوت ‪ ،‬ص ‪.189- 183‬‬ ‫‪ /21‬اﻷﻥﺼﺎري ‪ ،‬ﻡﺤﻤﺪ ﺝﺎﺑﺮ‬ ‫اﻟﺪﻳﻤﻘﺮاﻃﻴ ﺔ وﻣﻌﻮﻗ ﺎت اﻟﺘﻜ ﻮﻳﻦ اﻟﺴﻴﺎﺳ ﻲ اﻟﻌﺮﺑ ﻲ ‪ ،‬ﻡﺠﻠ ﺔ اﻟﻤﺴ ﺘﻘﺒﻞ اﻟﻌﺮﺑ ﻲ ‪ ،‬س‬ ‫‪ ،18‬ع ‪) 203‬ﻳﻨﺎﻳﺮ ‪1996‬م( ‪ ،‬ﻣﺮآﺰ دراﺳﺎت اﻟﻮﺣﺪة اﻟﻌﺮﺑﻴﺔ ‪ ،‬ﺑﻴﺮوت ‪ ،‬ص ‪77‬‬

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‫‪‬א‪‬א‪‬א‪‬א‪‬א‪‬‬ ‫ ‪. 85‬‬‫‪ /22‬ﺑﻠﻘﺰیﺰ ‪ ،‬ﻋﺒﺪ اﻹﻟﻪ‬ ‫اﻻﻧﺘﻘ ﺎل اﻟ ﺪﻳﻤﻘﺮاﻃﻲ ﻓ ﻲ اﻟ ﻮﻃﻦ اﻟﻌﺮﺑ ﻲ ‪ :‬اﻟﻌﻮاﺋ ﻖ واﻟﻤﻤﻜﻨ ﺎت ‪ ،‬ﻡﺠﻠ ﺔ اﻟﻤﺴ ﺘﻘﺒﻞ‬ ‫اﻟﻌﺮﺑ ﻲ‪ ،‬س‪ ،20‬ع ‪) 219‬ﻣ ﺎﻳﻮ ‪1991‬م ( ‪ ،‬ﻣﺮآ ﺰ دراﺳ ﺎت اﻟﻮﺣ ﺪة اﻟﻌﺮﺑﻴ ﺔ ‪،‬‬ ‫ﺑﻴﺮوت ‪ ،‬ص ‪. 31 - 17‬‬ ‫‪ /23‬ﺕﺸﻮ ﻡﺴﻜﻲ ‪ ،‬ﻥﻌﻮم‬ ‫إﻋﺎﻗﺔ اﻟﺪﻳﻤﻘﺮاﻃﻴﺔ ‪ ،‬اﻟﻮﻻﻳﺎت اﻟﻤﺘﺤﺪة واﻟﺪﻳﻤﻘﺮاﻃﻴﺔ ‪ ،‬ﻡﺠﻠﺔ ﻡﻨﺒﺮ اﻟﺤ ﻮار ‪ ،‬س ‪، 8‬‬ ‫ع ‪) 30‬ﺧﺮﻳ ﻒ ‪1993‬م ( ‪ ،‬دار اﻟﻔ ﻼح ﻟﻠﻨﺸ ﺮ واﻟﺘﻮزﻳ ﻊ ‪ ،‬ﺑﻴ ﺮوت ‪ ،‬ص ‪- 112‬‬ ‫‪. 138‬‬ ‫‪ /24‬اﻟﺠﺎﺳﻮر ‪ ،‬ﻥﺎﻇﻢ ﻋﺒﺪ اﻟﻮاﺣﺪ‬ ‫اﻟﺪﻳﻤﻘﺮاﻃﻴﺔ واﻷﺣﺰاب ﻓﻲ اﻟﺒﻠﺪان اﻟﻌﺮﺑﻴﺔ ‪ :‬اﻟﻤﻮاﻗﻒ واﻟﻤﺨﺎوف اﻟﻤﺘﺒﺎدﻟﺔ "ﻧ ﺪوة" ‪،‬‬ ‫ﻡﺠﻠ ﺔ اﻟﻤﺴ ﺘﻘﺒﻞ اﻟﻌﺮﺑ ﻲ ‪ ،‬س ‪ ، 22‬ع ‪)250‬دﻳﺴ ﻤﺒﺮ ‪1999‬م( ‪ ،‬ﻣﺮآ ﺰ دراﺳ ﺎت‬ ‫اﻟﻮﺣﺪة اﻟﻌﺮﺑﻴﺔ ‪ ،‬ﺑﻴﺮوت ‪ ،‬ص ‪. 176 - 172‬‬ ‫‪ /25‬ﺣﺮیﻖ ‪ ،‬إیﻠﻴﺎ‬ ‫اﻟﺘﺮاث اﻟﻌﺮﺑﻲ واﻟﺪﻳﻤﻘﺮاﻃﻴﺔ‪ :‬اﻟ ﺬهﻨﻴﺎت واﻟﻤﺴ ﺎﻟﻚ ‪ ،‬ﻡﺠﻠ ﺔ اﻟﻤﺴ ﺘﻘﺒﻞ اﻟﻌﺮﺑ ﻲ ‪ ،‬س‬ ‫‪ ،22‬ع ‪) 251‬ﻳﻨﺎﻳﺮ ‪ 2000‬م( ‪ ،‬ﻣﺮآﺰ دراﺳﺎت اﻟﻮﺣﺪة اﻟﻌﺮﺑﻴﺔ ‪ ،‬ﺑﻴ ﺮوت ‪ ،‬ص ‪4‬‬ ‫ ‪. 29‬‬‫‪ /26‬اﻟﺨﺎﻟﺪي ‪ ،‬ﻡﺤﻤﻮد‬ ‫ﻧﻘﺾ اﻟﻨﻈﺎم اﻟﺪﻳﻤﻘﺮاﻃﻲ ‪ ،‬ط ‪ 1984 ، 1‬م ‪ ،‬دار اﻟﺠﻴﻞ ‪ ،‬ﺑﻴﺮوت ‪ 190 ،‬ص ‪.‬‬ ‫‪ /27‬دﻓﻊ اﷲ ‪ ،‬اﻟﺠﺰ وﻟﻲ‪.‬‬ ‫ﻣﺴ ﺘﻘﺒﻞ اﻟﺪﻳﻤﻘﺮاﻃﻴ ﺔ ﻓ ﻲ اﻟﺴ ﻮدان ‪ ،‬اﻟﻤﻌﻬ ﺪ اﻟﻌ ﺎﻟﻤﻲ ﻟﻠﻔﻜ ﺮ اﻹﺳ ﻼﻣﻲ ‪ -‬ﻣﻜﺘ ﺐ‬ ‫اﻟﺨﺮﻃﻮم‪ 32 ،‬ص‪.‬‬

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‫‪1422200123‬א‪‬א‪‬‬ ‫‪ /28‬اﻟﺪﻻل ‪ ،‬ﺳﺎﻡﻲ ﻡﺤﻤﺪ‬ ‫إﺷﻜﺎﻟﻴﺔ اﻟﺘﻌﺒﻴﺮ اﻟﻌﻤﻠﻲ ﻋ ﻦ اﻟﺪﻳﻤﻘﺮاﻃﻴ ﺔ ‪ ،‬ﻡﺠﻠ ﺔ اﻟﺒﻴ ﺎن ‪ ،‬س‪ ، 11‬ع ‪) 107‬رﺟ ﺐ‬ ‫‪1417‬هـ ‪ /‬ﻧﻮﻓﻤﺒﺮ ‪1996‬م( ‪ ،‬اﻟﻤﻨﺘﺪى اﻹﺳﻼﻣﻲ ‪ ،‬ﻟﻨﺪن ‪ ،‬ص ‪. 125 – 118‬‬ ‫‪ /29‬اﻟﺪﻻل ‪ ،‬ﺳﺎﻡﻲ ﻡﺤﻤﺪ‬ ‫إﺷﻜﺎﻟﻴﺔ اﻟﺒﻠﻮرة اﻟﺜﻘﺎﻓﻴﺔ ﻟﻠﺪﻳﻤﻘﺮاﻃﻴﺔ ‪ ،‬ﻣﺠﻠ ﺔ اﻟﺒﻴ ﺎن ‪ ،‬س‪ ، 12‬ع ‪) 115‬رﺑﻴ ﻊ اﻷول‬ ‫‪1418‬هـ ‪ /‬ﻳﻮﻟﻴﻮ ‪1997‬م( ‪ ،‬اﻟﻤﻨﺘﺪى اﻹﺳﻼﻣﻲ ‪ ،‬ﻟﻨﺪن ‪ ،‬ص ‪. 101 – 96‬‬ ‫‪ /30‬اﻟﺪﻻل ‪ ،‬ﺳﺎﻡﻲ ﻡﺤﻤﺪ‬ ‫إﺷ ﻜﺎﻟﻴﺔ اﻟﺒﻠ ﻮرة اﻟﺴﻴﺎﺳ ﻴﺔ ﻟﻠﺪﻳﻤﻘﺮاﻃﻴ ﺔ ‪ ،‬ﻡﺠﻠ ﺔ اﻟﺒﻴ ﺎن ‪ ،‬س‪ ، 12‬ع ‪) 117‬ﺟﻤ ﺎدى‬ ‫اﻷوﻟﻲ ‪1418‬هـ ‪/‬ﺳﺒﺘﻤﺒﺮ‪1997‬م( ‪ ،‬اﻟﻤﻨﺘﺪى اﻹﺳﻼﻣﻲ ‪ ،‬ﻟﻨﺪن ‪ ،‬ص ‪.99 – 94‬‬ ‫‪ /31‬اﻟﺪﻻل ‪ ،‬ﺳﺎﻡﻲ ﻡﺤﻤﺪ‬ ‫إﺷ ﻜﺎﻟﻴﺔ ﻧﺘ ﺎﺋﺞ وإﻓ ﺮازات اﻟﺪﻳﻤﻘﺮاﻃﻴ ﺔ ‪ ،‬ﻡﺠﻠ ﺔ اﻟﺒﻴ ﺎن ‪ ،‬س‪ ، 12‬ع ‪) 118‬ﺟﻤ ﺎدى‬ ‫اﻵﺧﺮة ‪1418‬هـ ‪ /‬أآﺘﻮﺑﺮ‪1997‬م( ‪ ،‬اﻟﻤﻨﺘﺪى اﻹﺳﻼﻣﻲ ‪ ،‬ﻟﻨﺪن ‪ ،‬ص ‪. 99 – 92‬‬ ‫‪ /32‬ﻋﺜﻤﺎن ‪ ،‬ﻡﺤﻤﺪ ﻓﺘﺤﻲ‬ ‫ﻗﻀ ﺎﻳﺎ اﻟﺪﺳ ﺘﻮر واﻟﺪﻳﻤﻘﺮاﻃﻴ ﺔ ﻓ ﻲ اﻟﺘﻔﻜﻴ ﺮ اﻹﺳ ﻼﻣﻲ اﻟﻤﻌﺎﺻ ﺮ ‪ ،‬ﻡﺠﻠ ﺔ اﻟﻤﺴ ﻠﻢ‬ ‫اﻟﻤﻌﺎﺹﺮ‪ ،‬ع‪)6‬رﺑﻴﻊ ﺙﺎﻧﻲ ‪1396‬هـ‪/‬أﺑﺮﻳ ﻞ ‪1976‬م ( ‪ ،‬ﻣﺆﺳﺴ ﺔ اﻟﻤﺴ ﻠﻢ اﻟﻤﻌﺎﺻ ﺮ ‪،‬‬ ‫ﺑﻴﺮوت ‪ ،‬ص ‪.114 - 106‬‬ ‫‪ /33‬هﻮیﺪى ‪ ،‬ﻓﻬﻤﻲ‬ ‫اﻟﺪﻳﻤﻘﺮاﻃﻴﺔ ﻣﻦ ﻣﻨﻈﻮر اﻟﻤﺸﺮوع اﻟﺤﻀﺎري ‪ ،‬ﻣﺠﻠ ﺔ اﻟﻤﺴ ﺘﻘﺒﻞ اﻟﻌﺮﺑ ﻲ ‪ ،‬س ‪، 24‬‬ ‫ع ‪) 269‬ﻳﻮﻟﻴﻮ ‪2001‬م( ‪ ،‬ﻣﺮآ ﺰ دراﺳ ﺎت اﻟﻮﺣ ﺪة اﻟﻌﺮﺑﻴ ﺔ ‪ ،‬ﺑﻴ ﺮوت ‪ ،‬ص ‪-132‬‬ ‫‪.148‬‬ ‫‪ /34‬ﻡﺤﻤﺪ ‪ ،‬ﻋﺒﺪاﻟﻌﺎﻃﻲ‬ ‫اﻟﺘﻴ ﺎرات اﻹﺳ ﻼﻣﻴﺔ وﻗﻀ ﻴﺔ اﻟﺪﻳﻤﻘﺮاﻃﻴ ﺔ ‪ ،‬ﻡﺠﻠ ﺔ اﻟﻤﺴ ﺘﻘﺒﻞ اﻟﻌﺮﺑ ﻲ ‪ ،‬س ‪ ، 20‬ع‬ ‫‪)220‬ﻳﻮﻧﻴ ﻮ ‪1997‬م( ‪ ،‬ﻣﺮآ ﺰ دراﺳ ﺎت اﻟﻮﺣ ﺪة اﻟﻌﺮﺑﻴ ﺔ ‪ ،‬ﺑﻴ ﺮوت ‪ ،‬ص ‪- 136‬‬

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‫‪‬א‪‬א‪‬א‪‬א‪‬א‪‬‬ ‫‪. 141‬‬ ‫اﻟﺴﻠﻄﺔ اﻟﺴﻴﺎﺳﻴﺔ‬ ‫‪ /35‬زرﺕﻮﻗﺔ ‪ ،‬ﺹﻼح ﺳﺎﻟﻢ‬ ‫أﻧﻤﺎط اﻻﺳﺘﻴﻼء ﻋﻠﻲ اﻟﺴﻠﻄﺔ ﻓﻲ اﻟﺪول اﻟﻌﺮﺑﻴﺔ اﻟﻨﻤﻂ اﻟ ﻮراﺙﻲ ‪ -‬اﻟ ﻨﻤﻂ اﻻﻧﻘﻼﺑ ﻲ ‪-‬‬ ‫أﻧﻤ ﺎط أﺧ ﺮي )‪1950‬م ‪1985 -‬م( ‪ ،‬ط‪1993 ، 2‬م ‪ ،‬ﻣﻜﺘﺒ ﺔ ﻣ ﺪ ﺑ ﻮﻟﻲ ‪ ،‬اﻟﻘ ﺎهﺮة‬ ‫ص ‪422‬‬

‫اﻟﺴﻴﺎﺳﺔ اﻻﻗﺘﺼﺎدیﺔ‬ ‫‪ /36‬اﻟﺴﺎﻋﻮري ‪ ،‬ﺣﺴﻦ ﻋﻠﻲ‬ ‫اﻟﺴﻮدان وﺗﺄﺻﻴﻞ اﻹﻗﺘﺼﺎد اﻟﺴﻴﺎﺳ ﻲ ‪ ،‬ﻣﺠﻠ ﺔ أﻓﻜ ﺎر ﺟﺪﻳ ﺪة ‪ ،‬ﻣ ﺞ‪ ، 1‬ع ‪ ) 4‬ﻣ ﺎرس‬ ‫‪1999‬م‪ ،‬هﻴﺌﺔ اﻷﻋﻤﺎل اﻟﻔﻜﺮﻳﺔ ‪ ،‬اﻟﺨﺮﻃﻮم ‪ ،‬ص ‪. 36 - 1‬‬ ‫‪ /37‬اﻟﺴﺎﻋﻮري ‪ ،‬ﺣﺴﻦ ﻋﻠﻲ‬ ‫ﺗﺄﺻﻴﻞ اﻻﻗﺘﺼﺎد اﻟﺴﻴﺎﺳﻲ ‪ ،‬ﻡﺠﻠﺔ اﻟﺘﺄﺹﻴﻞ ‪ ،‬ع ‪) 7‬ﻳﻨ ﺎﻳﺮ ‪1999‬م( ‪ ،‬إدارة ﺗﺄﺻ ﻴﻞ‬ ‫اﻟﻤﻌﺮﻓﺔ ‪ ،‬اﻟﺨﺮﻃﻮم ‪ ،‬ص ‪. 97 - 72‬‬ ‫‪ /38‬ﺵﻠﻖ ‪ ،‬اﻟﻔﻀﻞ‬ ‫اﻻﻗﺘﺼ ﺎد اﻟﺴﻴﺎﺳ ﻲ اﻟﻌﺮﺑ ﻲ ‪ :‬اﻟﺘ ﺎرﻳﺦ واﻹﺷ ﻜﺎﻟﻴﺎت ‪ ،‬ﻡﺠﻠ ﺔ اﻻﺝﺘﻬ ﺎد ‪ ،‬س ‪ ، 8‬ع‬ ‫‪) 33‬ﺧﺮﻳ ﻒ ‪1417‬ه ـ ‪1996 /‬م( ‪ ،‬دار اﻻﺟﺘﻬ ﺎد ﻟﻸﺑﺤ ﺎث واﻟﺘﺮﺟﻤ ﺔ واﻟﻨﺸ ﺮ ‪،‬‬ ‫ﺑﻴﺮوت ‪ ،‬ص ‪. 18 – 5‬‬ ‫اﻟﺴﻴﺎﺳﺔ ‪ ،‬ﺕﺎریﺦ‬ ‫‪ /39‬اﻟﺴﺒﻜﻲ ‪ ،‬ﺁﻡﺎل‬ ‫ﺗﺎرﻳﺦ إﻳﺮان اﻟﺴﻴﺎﺳﻲ ﺑﻴﻦ ﺙﻮرﺗﻴﻦ ‪1906) ،‬م‪1979 -‬م( ‪ ،‬ط‪1999 ، 1‬م ‪ ،‬ﺳﻠﺴﻠﺔ‬ ‫ﻋﺎﻟﻢ اﻟﻤﻌﺮﻓﺔ ‪ ،‬اﻟﻤﺠﻠﺲ اﻟﻮﻃﻨﻲ ﻟﻠﺜﻘﺎﻓﺔ واﻟﻔﻨﻮن واﻵداب ‪ ،‬اﻟﻜﻮﻳﺖ ‪ 303 ،‬ص ‪.‬‬

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‫‪1422200123‬א‪‬א‪‬‬ ‫‪ /40‬ﻋﻤﺮ ‪ ،‬اﻟﺴﻴﺪ‬ ‫اﻟ ﺪور اﻟﺴﻴﺎﺳ ﻲ ﻟﻠﺼ ﻔﻮة ﻓ ﻲ ﺻ ﺪر اﻹﺳ ﻼم ‪ ،‬ط‪1417) 2‬ه ـ‪1996 /‬م( ‪ ،‬اﻟﻤﻌﻬ ﺪ‬ ‫اﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺮ اﻹﺳﻼﻣﻲ ‪ ،‬هﻴﺮﻧﺪن ‪ 508 ،‬ص ‪.‬‬ ‫‪ /41‬یﻮﻥﺲ ‪ ،‬ﻡﺤﻤﺪ اﻟﻤﺒﺮوك‬ ‫ﺗ ﺎرﻳﺦ اﻟﺘﻄ ﻮر اﻟﺴﻴﺎﺳ ﻲ ﻟﻠﻌﻼﻗ ﺎت اﻟﻌﺮﺑﻴ ﺔ اﻷﻓﺮﻳﻘﻴ ﺔ )‪1952‬م ‪1977 -‬م( ‪ ،‬ط ‪، 2‬‬ ‫‪1988‬م ‪ ،‬ﻣﻄﺎﺑﻊ اﻟﻮﺣﺪة اﻟﻌﺮﺑﻴﺔ ‪ ،‬اﻟﺰاوﻳﺔ ‪ ،‬ﻃﺮاﺑﻠﺲ ‪ 218 ،‬ص ‪.‬‬ ‫اﻟﺴﻴﺎﺳﺔ ‪ ،‬ﺕﺄﺹﻴﻞ‬ ‫‪ /42‬ﺣﺎﻡﺪ ‪ ،‬اﻟﺘﺠﺎﻥﻲ ﻋﺒﺪ اﻟﻘﺎدر‬ ‫اﻟﺴﻴﺎﺳ ﺔ ﻣ ﻦ ﻣﻨﻈ ﻮر ﻗﺮﺁﻧ ﻲ "دورة ﺗﺄﺻ ﻴﻞ اﻟﻤﻤﺎرﺳ ﺔ اﻟﺴﻴﺎﺳ ﻴﺔ ﻟﻠﻘﻴ ﺎدات اﻟﻮﻻﺋﻴ ﺔ‬ ‫)ﻧﻮﻓﻤﺒﺮ ‪1995‬م(" ‪ ،‬ﻣﻌﻬﺪ إﺳﻼم اﻟﻤﻌﺮﻓﺔ )إﻣﺎم( ‪ ،‬ودﻣﺪﻧﻲ ‪ 16 ،‬ص ‪.‬‬ ‫‪ /43‬اﻟﺴﺎﻋﻮري ‪ ،‬ﺣﺴﻦ ﻋﻠﻲ‬ ‫اﻟﻌﻠ ﻮم اﻟﺴﻴﺎﺳ ﻴﺔ ﺑ ﻴﻦ اﻷﺻ ﺎﻟﺔ واﻟﺘﺄﺻ ﻴﻞ "ﻧ ﺪوة ﻧﺤ ﻮ ﺑﺮﻧ ﺎﻣﺞ ﻟﻠﺒﺤ ﺚ اﻟﻌﻠﻤ ﻲ ﻓ ﻲ‬ ‫إﺳ ﻼم اﻟﻌﻠ ﻮم )‪ 1415‬ه ـ ‪1994 /‬م( " ‪ ،‬ﻣﻌﻬ ﺪ إﺳ ﻼم اﻟﻤﻌﺮﻓ ﺔ )إﻣ ﺎم( ‪ ،‬ودﻣ ﺪﻧﻲ ‪،‬‬ ‫‪ 26‬ص ‪.‬‬ ‫اﻟﺴﻴﺎﺳﺔ ‪ ،‬ﺕﺮاث‬ ‫‪ /44‬ﻋﺎرف ‪ ،‬ﻥﺼﺮ ﻡﺤﻤﺪ‬ ‫ﻓﻲ ﻣﺼﺎدر اﻟﺘﺮاث اﻟﺴﻴﺎﺳﻲ اﻹﺳﻼﻣﻲ "دراﺳﺔ ﻓ ﻲ إﺷ ﻜﺎﻟﻴﺔ اﻟﺘﻌﻤ ﻴﻢ ﻗﺒ ﻞ اﻻﺳ ﺘﻘﺮاء‬ ‫واﻟﺘﺄﺻ ﻴﻞ" ‪ ،‬ط‪1415) ، 1‬ه ـ ‪1994 /‬م( ‪ ،‬اﻟﻤﻌﻬ ﺪ اﻟﻌ ﺎﻟﻤﻲ ﻟﻠﻔﻜ ﺮ اﻹﺳ ﻼﻣﻲ ‪،‬‬ ‫هﻴﺮﻧﺪن ‪ 237 ،‬ص ‪.‬‬ ‫‪ /45‬ﻋﻄﻴﺔ ‪ ،‬ﻡﺤﻲ اﻟﺪیﻦ‬ ‫ﺣ ﻮل اﻟﺘ ﺮاث واﻟﻌﻠ ﻮم اﻟﺴﻴﺎﺳ ﻴﺔ ‪ ،‬ﻡﺠﻠ ﺔ اﻟﻤﺴ ﻠﻢ اﻟﻤﻌﺎﺹ ﺮ ‪ ،‬س ‪ ،11‬ع‪)44‬ﺷ ﻮال‬ ‫‪1405‬هـ ﻳﻮﻟﻴﻮ ‪1985‬م( ‪ ،‬ﻣﺆﺳﺴﺔ اﻟﻤﺴﻠﻢ اﻟﻤﻌﺎﺻﺮ ‪ ،‬ﺑﻴﺮوت ‪ ،‬ص ‪. 94 - 93‬‬

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‫‪‬א‪‬א‪‬א‪‬א‪‬א‪‬‬ ‫اﻟﺴﻴﺎﺳﺔ ‪ ،‬ﺛﻘﺎﻓﺔ‬ ‫‪ /46‬ﺑﻠﻘﺰیﺰ ‪ ،‬ﻋﺒﺪ اﻹﻟﻪ‬ ‫اﻟﺴﻠﻄﺔ اﻟﺜﻘﺎﻓﻴﺔ واﻟﺴﻠﻄﺔ اﻟﺴﻴﺎﺳ ﻴﺔ " ﻧ ﺪوة" ‪ ،‬ﻡﺠﻠ ﺔ اﻟﻤﺴ ﺘﻘﺒﻞ اﻟﻌﺮﺑ ﻲ ‪ ،‬س ‪، 22‬ع‬ ‫‪) ،246‬أﻏﺴﻄﺲ ‪1999‬م( ‪ ،‬ﻣﺮآﺰ دراﺳﺎت اﻟﻮﺣ ﺪة اﻟﻌﺮﺑﻴ ﺔ ‪ ،‬ﺑﻴ ﺮوت ‪ ،‬ص ‪124‬‬ ‫ ‪. 153‬‬‫‪ /47‬اﻟﺸﻮﺑﻜﻲ ‪ ،‬ﻋﻤﺮ‬ ‫اﻟﺜﻘﺎﻓ ﺔ واﻟﺴﻴﺎﺳ ﺔ ‪ ،‬اﻟ ﺪوﻟﺘﺎن ‪":‬اﻟﺴ ﻠﻄﺔ واﻟﻤﺠﺘﻤ ﻊ ﻓ ﻲ اﻟﻐ ﺮب وﻓ ﻲ ﺑ ﻼد اﻹﺳ ﻼم ‪،‬‬ ‫اﻟﺪوﻟﺔ اﻟﻤﺴ ﺘﻮردة ‪ :‬ﺗﻐﺮﻳ ﺐ اﻟﻨﻈ ﺎم اﻟﺴﻴﺎﺳ ﻲ ‪) ،‬ﻣﺮاﺟﻌ ﺔ آﺘ ﺎب( ‪ ،‬ﻡﺠﻠ ﺔ اﻟﻤﺴ ﺘﻘﺒﻞ‬ ‫اﻟﻌﺮﺑﻲ ‪ ،‬س ‪ ، 18‬ع ‪) 203‬ﻳﻨﺎﻳﺮ ‪ ، (1996‬ص ‪. 142 - 138‬‬ ‫‪ /48‬ﺹﺎﺑﺮ ‪ ،‬ﺣﻤﺎد‬ ‫اﻟﻤﺜﻘﻔ ﻮن واﻟﻤﻤﺎرﺳ ﺔ اﻟﺴﻴﺎﺳ ﺔ ‪ :‬ﺟﺪﻟﻴ ﺔ اﻻﺳ ﺘﺒﻌﺎد ‪ /‬اﻻﺳ ﺘﻘﻄﺎب ‪ ،‬ﻡﺠﻠ ﺔ اﻟﻤﺴ ﺘﻘﺒﻞ‬ ‫اﻟﻌﺮﺑ ﻲ‪ ،‬س ‪ ،23‬ع‪)، 259‬ﺳ ﺒﺘﻤﺒﺮ ‪2000‬م( ‪ ،‬ﻣﺮآ ﺰ دراﺳ ﺎت اﻟﻮﺣ ﺪة اﻟﻌﺮﺑﻴ ﺔ ‪،‬‬ ‫ﺑﻴﺮوت ‪ ،‬ص ‪. 26 - 20‬‬ ‫اﻟﺴﻴﺎﺳﺔ اﻟﺨﺎرﺝﻴﺔ‬ ‫‪ /49‬أوﻏﻠﻮ ‪ ،‬أرﺳﻴﻦ آﺎﻻﺳﻲ‬ ‫اﻟﺴﻴﺎﺳ ﺔ اﻟﺨﺎرﺟﻴ ﺔ اﻟﺘﺮآﻴ ﺔ إزاء اﻷﻣ ﻦ اﻹﻗﻠﻴﻤ ﻲ واﻟﺘﻌ ﺎون ﻓ ﻲ اﻟﺸ ﺮق اﻷوﺳ ﻂ ‪:‬‬ ‫اﻟﻌﻼﻗ ﺎت اﻟﻌﺮﺑﻴ ﺔ اﻟﺘﺮآﻴ ﺔ إﻟ ﻲ أﻳ ﻦ ‪ ،‬ﻡﺠﻠ ﺔ اﻟﻤﺴ ﺘﻘﺒﻞ اﻟﻌﺮﺑ ﻲ ‪ ،‬س ‪ ، 21‬ع ‪242‬‬ ‫)أﺑﺮﻳﻞ ‪1999‬م( ‪ ،‬ﻣﺮآﺰ دراﺳﺎت اﻟﻮﺣﺪة اﻟﻌﺮﺑﻴﺔ ‪ ،‬ﺑﻴﺮوت ‪ ،‬ص ‪. 48 - 37‬‬ ‫‪ /50‬ﺝﺮیﺠﺲ ‪ ،‬ﻓﻮاز‬ ‫اﻷﻣﺮﻳﻜﻴ ﻮن واﻹﺳ ﻼم اﻟﺴﻴﺎﺳ ﻲ ‪ ،‬ﺗ ﺄﺙﻴﺮ اﻟﻌﻮاﻣ ﻞ اﻟﺪاﺧﻠﻴ ﺔ ﻓ ﻲ ﺻ ﻨﻊ اﻟﺴﻴﺎﺳ ﺔ‬ ‫اﻟﺨﺎرﺟﻴﺔ اﻷﻣﺮﻳﻜﻴﺔ‪ ،‬ﻡﺠﻠﺔ اﻟﻤﺴﺘﻘﺒﻞ اﻟﻌﺮﺑﻲ ‪ ،‬س ‪،19‬ع ‪) 217‬ﻣﺎرس ‪1997‬م( ‪،‬‬ ‫ﻣﺮآﺰ دراﺳﺎت اﻟﻮﺣﺪة اﻟﻌﺮﺑﻴﺔ ‪ ،‬ﺑﻴﺮوت ‪ ،‬ص ‪. 28 - 4‬‬

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‫‪1422200123‬א‪‬א‪‬‬ ‫‪ /51‬ﺝﻴﺴﻮس ‪ ،‬ﻋﺰ اﻟﺪیﻦ‬ ‫ﺳﻴﺎﺳﺔ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ اﻟﻌﺰﻳﺰ اﻟﺨﺎرﺟﻴﺔ وﻣﻮﻗﻔﻪ اﺗﺠﺎﻩ أه ﻞ اﻟﺬﻣ ﺔ ‪ ،‬ﻡﺠﻠ ﺔ اﻻﺝﺘﻬ ﺎد ‪،‬‬ ‫س‪ ،10‬ع ‪) 28‬ﺻ ﻴﻒ ‪1416‬ه ـ‪1995/‬م( ‪ ،‬دار اﻻﺟﺘﻬ ﺎد ﻟﻸﺑﺤ ﺎث واﻟﺘﺮﺟﻤ ﺔ‬ ‫واﻟﻨﺸﺮ‪ ،‬ﺑﻴﺮوت ‪ ،‬ص‪.50-15‬‬ ‫‪ /52‬ﺧﻔﺎﺝﻲ ‪ ،‬ﺑﺎﺳﻢ‬ ‫أﺙﺮ اﻟﻤﺮاآﺰ اﻟﻔﻜﺮﻳﺔ ﻋﻠﻲ اﻟﺴﻴﺎﺳ ﺔ اﻟﺨﺎرﺟﻴ ﺔ اﻷﻣﺮﻳﻜﻴ ﺔ ‪ ،‬ﻡﺠﻠ ﺔ اﻟﺒﻴ ﺎن ‪ ،‬س ‪، 13‬‬ ‫ع ‪) 129‬ﺟﻤﺎدى اﻷوﻟﻲ ‪ 1419‬هـ ‪ /‬ﺳﺒﺘﻤﺒﺮ ‪1988‬م ( ‪ ،‬اﻟﻤﻨﺘﺪى اﻹﺳﻼﻣﻲ ‪ ،‬ﻟﻨﺪن‬ ‫‪ ،‬ص ‪. 89 - 78‬‬ ‫‪ /53‬ﺳﻠﻴﻢ ‪ ،‬ﻡﺤﻤﺪ اﻟﺴﻴﺪ‬ ‫ﺗﺤﻠﻴ ﻞ اﻟﺴﻴﺎﺳ ﺔ اﻟﺨﺎرﺟﻴ ﺔ ‪ ،‬ط‪1989 ، 1‬م ‪ ،‬ﻣﻜﺘﺒ ﺔ اﻟﻨﻬﻀ ﺔ اﻟﻤﺼ ﺮﻳﺔ ‪ ،‬اﻟﻘ ﺎهﺮة ‪،‬‬ ‫‪ 481‬ص ‪.‬‬ ‫‪ /54‬اﻟﺸﻠﻤﺎﻥﻲ ‪ ،‬أﺳﻌﺪ‬ ‫ﺗﻘﺮﻳﺮ ﻋﻦ ﻣﺆﺗﻤﺮ اﻟﺴﻴﺎﺳﺎت اﻟﺨﺎرﺟﻴﺔ ﻟﺪول اﻟﺸﺮق اﻷوﺳﻂ )ﺟﺎﻣﻌﺔ ﺳﺎﻧﺖ أﻧ ﺪروز‬ ‫ اﻟﻤﻤﻠﻜ ﺔ اﻟﻤﺘﺤ ﺪة ‪ 15 -12‬ﺗﻤ ﻮز ‪ /‬ﻳﻮﻟﻴ ﻮ ‪1999‬م( ‪ ،‬ﻡﺠﻠ ﺔ اﻟﻤﺴ ﺘﻘﺒﻞ اﻟﻌﺮﺑ ﻲ ‪،‬‬‫س‪ ، 22‬ع‪)247‬ﺳﺒﺘﻤﺒﺮ ‪1999‬م( ‪ ،‬ﻣﺮآﺰ دراﺳﺎت اﻟﻮﺣﺪة اﻟﻌﺮﺑﻴﺔ ‪ ،‬ﺑﻴﺮوت ‪ ،‬ص‬ ‫‪.184 – 176‬‬ ‫‪ /55‬ﻗﺎرئ ‪ ،‬یﺎﺳﺮ‬ ‫اﻷﺻ ﻮﻟﻴﺔ اﻟﻐﺮﺑﻴ ﺔ )‪ (2‬اﻟﻤﻨﻈﻤ ﺎت اﻹﻧﺠﻴﻠﻴ ﺔ وﺻ ﻨﺎﻋﺔ اﻟﺴﻴﺎﺳ ﺔ اﻟﺨﺎرﺟﻴ ﺔ ‪ ،‬ﻡﺠﻠ ﺔ‬ ‫اﻟﺒﻴ ﺎن ‪ ،‬س‪ ،10‬ع‪ ) 91‬رﺑﻴ ﻊ أول ‪1416‬ه ـ ‪ /‬أﻏﺴ ﻄﺲ ‪1995‬م( ‪ ،‬اﻟﻤﻨﺘ ﺪى‬ ‫اﻹﺳﻼﻣﻲ ‪ ،‬ﻟﻨﺪن ‪ ،‬ص ‪.87 - 78‬‬ ‫‪ /56‬ﻋﺒﺪ اﻟﺤﻲ ‪ ،‬وﻟﻴﺪ‬ ‫ﻋﻼﻗﺔ اﻟﺴﻴﺎﺳ ﺔ اﻟﺨﺎرﺟﻴ ﺔ اﻷﻣﺮﻳﻜﻴ ﺔ ﺑ ﺎﻟﺘﺤﻮﻻت اﻟﺪﻳﻤﻘﺮاﻃﻴ ﺔ ﻓ ﻲ اﻟ ﻮﻃﻦ اﻟﻌﺮﺑ ﻲ ‪،‬‬ ‫ﻣﺠﻠﺔ اﻟﻤﺴﺘﻘﺒﻞ اﻟﻌﺮﺑﻲ ‪ ،‬س ‪ ، 24‬ع‪) 267‬ﻣﺎﻳﻮ ‪2001‬م( ‪ ،‬ﻣﺮآﺰ دراﺳﺎت اﻟﻮﺣﺪة‬

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‫‪‬א‪‬א‪‬א‪‬א‪‬א‪‬‬ ‫اﻟﻌﺮﺑﻴﺔ ‪ ،‬ﺑﻴﺮوت ‪ ،‬ص ‪. 74 - 59‬‬ ‫‪ /57‬ﻋﺒﺪ اﻟﻌﺰیﺰ ‪ ،‬ﻋﺎدل‬ ‫اﻟﺴﻴﺎﺳﺔ اﻟﺨﺎرﺟﻴﺔ اﻟﺘﺤﺪي اﻟ ﺬي ﻳﻮاﺟ ﻪ اﻟﻘﻴ ﺎدة اﻷﻣﺮﻳﻜﻴ ﺔ )ﻋ ﺮض آﺘ ﺎب ( ‪ ،‬ﻣﺠﻠ ﺔ‬ ‫دراﺳ ﺎت إﺳ ﺘﺮاﺗﻴﺠﻴﺔ ‪ ،‬ع ‪) 9‬أﺑﺮﻳ ﻞ ‪1997‬م( ‪ ،‬ﻣﺮآ ﺰ اﻟﺪراﺳ ﺎت اﻹﺳ ﺘﺮاﺗﻴﺠﻴﺔ ‪،‬‬ ‫اﻟﺨﺮﻃﻮم ‪ ،‬ص ‪. 134 - 121‬‬ ‫‪ /58‬ﻋﺒﺪ اﻟﻤﺎﺝﺪ ‪ ،‬ﺣﺎﻡﺪ‬ ‫اﻟﺴﻴﺎﺳﺔ اﻟﺨﺎرﺟﻴﺔ ﺿﺪ أﻣﺮﻳﻜﺎ واﻟﺤﻤﻠ ﺔ ﺿ ﺪ اﻹﺳ ﻼم ‪ ،‬ﻡﺠﻠ ﺔ اﻟﺒﻴ ﺎن ‪ ،‬س ‪ ، 14‬ع‬ ‫‪) 144‬ﺷ ﻌﺒﺎن ‪ 1420‬ه ـ ‪ /‬ﻧ ﻮﻓﻤﺒﺮ ‪1999‬م( ‪ ،‬اﻟﻤﻨﺘ ﺪى اﻹﺳ ﻼﻣﻲ ‪ ،‬ﻟﻨ ﺪن ‪ ،‬ص‬ ‫‪. 123 – 116‬‬ ‫‪ /59‬أﺑﻮ ﻟﻐﺪ ‪ ،‬إﺑﺮاهﻴﻢ‬ ‫ﺳﻴﺎﺳﺔ أﻣﺮﻳﻜﺎ اﺗﺠﺎﻩ ﻓﻠﺴ ﻄﻴﻦ ‪ ،‬ﻡﺠﻠ ﺔ اﻟﻤﺴ ﺘﻘﺒﻞ اﻟﻌﺮﺑ ﻲ ‪ ،‬س ‪ ، 18‬ع ‪) 203‬ﻳﻨ ﺎﻳﺮ‬ ‫‪1996‬م( ‪ ،‬ﻣﺮآﺰ دراﺳﺎت اﻟﻮﺣﺪة اﻟﻌﺮﺑﻴﺔ ‪ ،‬ﺑﻴﺮوت ‪ ،‬ص ‪. 85 - 77‬‬ ‫‪ /60‬هﺪي ‪ ،‬یﻮﺳﻒ ﺝﻼل اﻟﺪیﻦ‬ ‫اﻟﺴﻴﺎﺳ ﺔ اﻟﺨﺎرﺟﻴ ﺔ اﻟﻔﺮﻧﺴ ﻴﺔ اﺗﺠ ﺎﻩ أﻓﺮﻳﻘﻴ ﺎ ‪ ،‬ﻡﺠﻠ ﺔ دراﺳ ﺎت إﺳ ﺘﺮاﺕﻴﺠﻴﺔ ‪ ،‬ع ‪) 9‬‬ ‫أﺑﺮﻳﻞ ‪1997‬م( ‪ ،‬ﻣﺮآﺰ اﻟﺪراﺳﺎت اﻹﺳﺘﺮاﺗﻴﺠﻴﺔ ‪ ،‬اﻟﺨﺮﻃﻮم ‪ ،‬ص ‪. 54 - 21‬‬ ‫اﻟﺴﻴﺎﺳﺔ ‪ ،‬ﻓﻠﺴﻔﺔ‬ ‫‪ /61‬أوﻏﻠﻮ ‪ ،‬أﺣﻤﺪ داؤد‬ ‫اﻟﻔﻠﺴﻔﺔ واﻟﺴﻴﺎﺳﺔ )ﻋﺮض آﺘﺎب( ‪ ،‬ﻡﺠﻠﺔ إﺳﻼﻡﻴﺔ اﻟﻤﻌﺮﻓﺔ ‪ ،‬س ‪ ، 4‬ع ‪) 16‬رﺑﻴ ﻊ‬ ‫‪ 1419‬هـ ‪1999 /‬م( ‪ ،‬اﻟﻤﻌﻬﺪ اﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺮ اﻹﺳﻼﻣﻲ ‪ ،‬هﻴﺮﻧﺪن ‪ ،‬ص ‪97 – 47‬‬ ‫‪.‬‬ ‫‪ /62‬ﺣﺎﻡﺪ ‪ ،‬اﻟﺘﻴﺠﺎﻥﻲ ﻋﺒﺪ اﻟﻘﺎدر‬ ‫رؤﻳﺔ ﻗﺮﺁﻧﻴﺔ ﻟﻔﻠﺴﻔﺔ اﻟﺴﻴﺎﺳﺔ ‪ ،‬ﻡﺠﻠﺔ ﻗﺮاءات ﺳﻴﺎﺳﻴﺔ ‪ ،‬س ‪ ، 5‬ع ‪) 2‬رﺑﻴ ﻊ ‪1415‬‬ ‫هـ ‪1995 /‬م( ‪ ،‬ﻣﺮآﺰ دراﺳﺎت اﻹﺳﻼم واﻟﻌﺎﻟﻢ ‪ ،‬ﻓﻠﻮردا ‪ ،‬ص ‪. 37 - 7‬‬

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‫‪1422200123‬א‪‬א‪‬‬ ‫اﻟﻌﻼﻗﺎت اﻟﺪوﻟﻴﺔ‬ ‫‪ /63‬ﺑﺎﻥﺎﺝﺔ ‪ ،‬ﺳﻌﻴﺪ ﻡﺤﻤﺪ أﺣﻤﺪ‬ ‫اﻟﻤﺒﺎدئ اﻷﺳﺎﺳﻴﺔ ﻟﻠﻌﻼﻗﺎت اﻟﺪوﻟﻴﺔ واﻟﺪﺑﻠﻮﻣﺎﺳﻴﺔ وﻗﺖ اﻟﺴ ﻠﻢ واﻟﺤ ﺮب ﺑ ﻴﻦ اﻟﺘﺸ ﺮﻳﻊ‬ ‫اﻹﺳﻼﻣﻲ واﻟﻘ ﺎﻧﻮن اﻟ ﺪوﻟﻲ اﻟﻌ ﺎم ‪ ،‬ط ‪ 1985 ، 1‬م ‪ ،‬ﻣﺆﺳﺴ ﺔ اﻟﺮﺳ ﺎﻟﺔ ‪ ،‬ﺑﻴ ﺮوت ‪،‬‬ ‫‪140‬ص ‪.‬‬ ‫‪ /64‬ﺝﺮ ﺝﺲ ‪ ،‬ﻏﻴﺜﺎن ﻋﻠﻲ‬ ‫ﻣﻼﻣﺢ ﺗﻄﻮر اﻟﻌﻼﻗﺎت اﻟﺴﻴﺎﺳﻴﺔ واﻟﺘﺠﺎرﻳﺔ ﺑﻴﻦ اﻟﺤﺒﺸﺔ وﺑﻼد اﻟﻨﻮﺑﺔ ﻣﻊ اﻟﺤﺠﺎز ﻓ ﻲ‬ ‫ﺻﺪر اﻹﺳﻼم ‪ ،‬ﻡﺠﻠﺔ دراﺳﺎت أﻓﺮیﻘﻴ ﺔ ‪ ،‬ع ‪) 9‬ﻣﺤ ﺮم ‪1414‬ه ـ ‪ /‬ﻳﻮﻟﻴ ﻮ ‪1993‬م(‬ ‫‪ ،‬ﺟﺎﻣﻌﺔ أﻓﺮﻳﻘﻴﺎ اﻟﻌﺎﻟﻤﻴﺔ ‪ ،‬اﻟﺨﺮﻃﻮم ‪ ،‬ص ‪. 124 - 109‬‬ ‫‪ /65‬ﺳﻨﻮ ‪ ،‬ﻋﺒﺪ اﻟﺮؤوف‬ ‫اﻟﺪﻋﻮة إﻟﻲ اﻹﺳﻼم واﻟﻌﻼﻗﺎت اﻟﺪوﻟﻴﺔ ﻗﺮاءة ﻓ ﻲ اﻟ ﻮﻋﻲ اﻟﺴﻴﺎﺳ ﻲ ﻓ ﻲ ﻣﻄﻠ ﻊ اﻟﻘ ﺮن‬ ‫اﻟﻌﺸﺮﻳﻦ ‪ ،‬ﻡﺠﻠﺔ اﻻﺝﺘﻬﺎد ‪ ،‬س‪ ، 10‬ع )‪) (45،46‬ﺷﺘﺎء ‪1420‬ه ـ‪2000/‬م( ‪ ،‬دار‬ ‫اﻹﺟﺘﻬﺎد ﻟﻸﺑﺤﺎث واﻟﺘﺮﺟﻤﺔ واﻟﻨﺸﺮ ‪ ،‬ﺑﻴﺮوت ‪ ،‬ص ‪. 275 - 241‬‬ ‫‪ /66‬ﺿﻴﺮیﻪ ‪ ،‬ﻋﺜﻤﺎن ﺝﻤﻌﺔ‬ ‫ﻗﻮاﻋﺪ اﻟﻌﻼﻗﺎت اﻟﺪوﻟﻴﺔ ﺑﻴﻦ اﻟﻤﺴﻠﻤﻴﻦ وﻏﻴ ﺮ اﻟﻤﺴ ﻠﻤﻴﻦ ‪ ،‬ﻡﺠﻠ ﺔ اﻟﺒﻴ ﺎن ‪ ،‬س ‪ ،13‬ع‬ ‫‪) 127‬رﺑﻴﻊ اﻷول ‪ 1419‬هـ ‪ /‬ﻳﻮﻟﻴﻮ ‪1998‬م( ‪ ،‬اﻟﻤﻨﺘﺪى اﻹﺳﻼﻣﻲ ‪ ،‬ﻟﻨﺪن ‪ ،‬ص ‪8‬‬ ‫– ‪. 17‬‬ ‫‪ /67‬آﺎﻡﻞ ‪ ،‬ﻋﺒﺪ اﻟﻌﺰیﺰ‬ ‫اﻟﻤﻌﺎدﻟﺔ اﻟﺪوﻟﻴﺔ ﻓﻲ اﻟﺒﻮﺳﻨﺔ وﺳﻴﺎﺳﺔ اﻟﺘﺮوﻳﺾ ﻋﻠﻲ اﻟﺬل ‪ ،‬ﻡﺠﻠ ﺔ اﻟﺒﻴ ﺎن ‪ ،‬س‪، 10‬‬ ‫ع ‪) 92‬رﺑﻴﻊ اﻟﺜﺎﻧﻲ ‪1416‬هـ ‪ /‬ﺳﺒﺘﻤﺒﺮ ‪1995‬م( ‪ ،‬اﻟﻤﻨﺘﺪى اﻹﺳﻼﻣﻲ ‪ ،‬ﻟﻨ ﺪن ‪ ،‬ص‬ ‫‪101 - 92‬‬ ‫‪ /68‬ﻡﺮزاق ‪ ،‬ﻡﺨﺘﺎر‬ ‫ﺣﺮآﺔ ﻋﺪم اﻻﻧﺤﻴﺎز ﻓﻲ اﻟﻌﻼﻗﺎت اﻟﺪوﻟﻴﺔ "ﻣﻨﺬ اﻟﻨﺸﺄة ﺣﺘﻰ ﻣﺆﺗﻤﺮ ﻧﻴ ﻮدﻟﻬﻲ ﻟ ﻮزراء‬

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‫‪‬א‪‬א‪‬א‪‬א‪‬א‪‬‬ ‫اﻟﺨﺎرﺟﻴﺔ ﻓﺒﺮاﻳﺮ ‪1981‬م " ‪ ،‬ط‪ ، 1‬اﻟﺪار اﻟﻌﺎﻟﻤﻴﺔ ‪ ،‬اﻟﻘﺎهﺮة ‪ 403 ،‬ص ‪.‬‬ ‫‪ /69‬وﻗﻴﻊ اﷲ ‪ ،‬ﻡﺤﻤﺪ‬ ‫ﻣﺪاﺧﻞ دراﺳﺔ اﻟﻌﻼﻗﺎت اﻟﺴﻴﺎﺳﻴﺔ اﻟﺪوﻟﻴﺔ ‪ ،‬ﻡﺠﻠﺔ إﺳﻼﻡﻴﺔ اﻟﻤﻌﺮﻓﺔ ‪ ،‬س ‪ ، 4‬ع ‪14‬‬ ‫)ﺧﺮﻳ ﻒ ‪1419‬ه ـ ‪1998 /‬م( ‪ ،‬اﻟﻤﻌﻬ ﺪ اﻟﻌ ﺎﻟﻤﻲ ﻟﻠﻔﻜ ﺮ اﻹﺳ ﻼﻣﻲ ‪ ،‬هﻴﺮﻧ ﺪن ‪ ،‬ص‬ ‫‪. 111 - 73‬‬ ‫ﻋﻠﻢ اﻟﺴﻴﺎﺳﺔ‬ ‫‪ /70‬إﺳﻤﺎﻋﻴﻞ ‪ ،‬ﺳﻴﻒ اﻟﺪیﻦ ﻋﺒﺪ اﻟﻔﺘﺎح‬ ‫اﻟﺘﺠﺪﻳ ﺪ اﻟﺴﻴﺎﺳ ﻲ واﻟﻮاﻗ ﻊ اﻟﻌﺮﺑ ﻲ اﻟﻤﻌﺎﺻ ﺮ)رؤﻳ ﺔ إﺳ ﻼﻣﻴﺔ( ‪ ،‬ط ‪1989 ، 1‬م ‪،‬‬ ‫ﻣﻜﺘﺒﺔ اﻟﻨﻬﻀﺔ اﻟﻤﺼﺮﻳﺔ ‪ ،‬اﻟﻘﺎهﺮة ‪ 483 ،‬ص ‪.‬‬ ‫‪ /71‬ﺣﺎﻡﺪ ‪ ،‬اﻟﺘﻴﺠﺎﻥﻲ ﻋﺒﺪ اﻟﻘﺎدر‬ ‫اﻟﺘﻔﺴﻴﺮ اﻟـﺘﺄوﻳﻠﻲ وﻋﻠﻢ اﻟﺴﻴﺎﺳ ﺔ ‪ :‬دراﺳ ﺔ ﻓ ﻲ اﻟﻤﻔﻬ ﻮم اﻟﻘﺮﺁﻧ ﻲ واﻟﺘﻐﻴﻴ ﺮ اﻟﺴﻴﺎﺳ ﻲ ‪،‬‬ ‫ﻣﺠﻠ ﺔ إﺳ ﻼﻣﻴﺔ اﻟﻤﻌﺮﻓ ﺔ ‪ ،‬س ‪ ، 3‬ع ‪) 10‬ﺧﺮﻳ ﻒ ‪1418‬ه ـ ‪1997 /‬م ( ‪ ،‬اﻟﻤﻌﻬ ﺪ‬ ‫اﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺮ اﻹﺳﻼﻣﻲ ‪ ،‬هﻴﺮﻧﺪن ‪ ،‬ص ‪. 91 - 45‬‬ ‫‪ /72‬ﺣﺴﻦ ‪ ،‬ﺣﻤﺪي‬ ‫ﻋﻠﻢ اﻟﺴﻴﺎﺳﺔ وأزﻣ ﺔ ﻣ ﺎ ﺑﻌ ﺪ اﻟﺤﺪاﺙ ﺔ‪ :‬ﻧﺤ ﻮ ﺑ ﺪﻳﻞ ﺣﻀ ﺎري ‪ ،‬ﻡﺠﻠ ﺔ اﻟﻜﻠﻤ ﺔ ‪ ،‬س ‪،6‬‬ ‫ع‪) 22‬ﺷ ﺘﺎء ‪1420‬ه ـ ‪1999 /‬م ( ‪ ،‬دار اﻟﻔ ﻼح ﻟﻠﻨﺸ ﺮ واﻟﺘﻮزﻳ ﻊ ‪ ،‬ﺑﻴ ﺮوت ‪ ،‬ص‬ ‫‪. 53 – 44‬‬ ‫‪ /73‬اﻟﺮﺵﻴﺪي ‪ ،‬ﺣﺴﻦ‬ ‫ﺻﻨﺎﻋﺔ اﻟﻘﺮار اﻟﺴﻴﺎﺳﻲ اﻷﻣﺮﻳﻜﻲ ‪ ،‬ﻡﺠﻠﺔ اﻟﺒﻴ ﺎن ‪ ،‬س ‪،14‬ع ‪)144‬ﺷ ﻌﺒﺎن ‪1420‬‬ ‫هـ‪ /‬ﻧﻮﻓﻤﺒﺮ ‪1999‬م( ‪ ،‬اﻟﻤﻨﺘﺪى اﻹﺳﻼﻣﻲ ‪ ،‬ﻟﻨﺪن ‪ ،‬ص ‪. 57 - 48‬‬ ‫‪ /74‬ﺵﻤﺒﺒﺶ ‪ ،‬ﻋﻠﻲ ﻡﺤﻤﺪ‬ ‫اﻟﻌﻠﻮم اﻟﺴﻴﺎﺳﻴﺔ ‪ ،‬ط ‪1988 ، 4‬م ‪ ،‬اﻟ ﺪار اﻟﺠﻤﺎهﻴﺮﻳ ﺔ ﻟﻠﻨﺸ ﺮ واﻟﺘﻮزﻳ ﻊ واﻹﻋ ﻼن ‪،‬‬ ‫ﻃﺮاﺑﻠﺲ ‪ 381 ،‬ص ‪.‬‬

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‫‪1422200123‬א‪‬א‪‬‬ ‫‪ /75‬ﻋﺒﺪ اﻟﺴﻼم ‪ ،‬رﻓﻴﻖ‬ ‫ﻧﻘﺪ اﻟﺴﻴﺎﺳﺔ )ﻣﺮاﺟﻌﺔ آﺘﺎب( ‪ ،‬ﻡﺠﻠﺔ إﺳﻼﻡﻴﺔ اﻟﻤﻌﺮﻓﺔ ‪ ،‬س ‪ ، 1‬ع ‪)2‬رﺑﻴ ﻊ اﻵﺧ ﺮ‬ ‫‪1416‬هـ ﺳﺒﺘﻤﺒﺮ ‪1995‬م( ‪ ،‬اﻟﻤﻌﻬﺪ اﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺮ اﻹﺳﻼﻣﻲ ‪ ،‬هﻴﺮﻧﺪن ‪ ،‬ص ‪175‬‬ ‫ ‪. 189‬‬‫‪ /76‬ﻏﺎﻥﻢ ‪ ،‬اﻟﺴﻴﺪ ﻋﺒﺪ اﻟﻠﻄﻴﻒ وﺁﺧﺮون‬ ‫اﺗﺠﺎه ﺎت ﺣﺪﻳﺜ ﺔ ﻓ ﻲ ﻋﻠ ﻢ اﻟﺴﻴﺎﺳ ﺔ ‪ ،‬ط‪ 1987 ، 1‬م ‪ ،‬ﻣﻜﺘﺒ ﺔ اﻟﻨﻬﻀ ﺔ اﻟﻤﺼ ﺮﻳﺔ ‪،‬‬ ‫‪ 359‬ص ‪.‬‬ ‫‪ /77‬ﻗﺎﺳﻢ ‪ ،‬ﻡﺤﻲ اﻟﺪیﻦ ﻡﺤﻤﺪ‬ ‫اﻟﺴﻴﺎﺳﻴﺔ اﻟﺸﺮﻋﻴﺔ وﻣﻔﻬﻮم اﻟﺴﻴﺎﺳﺔ اﻟﺤﺪﻳﺚ ‪ ،‬ط‪1417) ، 1‬هـ ‪1997 /‬م (‪ ،‬اﻟﻤﻌﻬﺪ‬ ‫اﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺮ اﻹﺳﻼﻣﻲ ‪ ،‬اﻟﻘﺎهﺮة ‪ 187 ،‬ص ‪.‬‬ ‫‪ /78‬ﻡﻌﻤﺮ ‪ ،‬ﺝﻤﻴﻞ‬ ‫ﺣ ﺪود ﻋﻠ ﻲ اﻟﺴﻴﺎﺳ ﺔ ﻓ ﻲ ﻋ ﺎﻟﻢ ﺑ ﻼ ﺣ ﺪود ‪ ،‬ﻡﺠﻠ ﺔ اﻟﻤﺴ ﺘﻘﺒﻞ اﻟﻌﺮﺑ ﻲ ‪ ،‬س ‪ ، 21‬ع‬ ‫‪) 236‬أآﺘﻮﺑﺮ ‪1998‬م( ‪ ،‬ﻣﺮآﺰ دراﺳﺎت اﻟﻮﺣﺪة اﻟﻌﺮﺑﻴﺔ ‪ ،‬ﺑﻴﺮوت ‪ ،‬ص ‪.21 - 8‬‬ ‫‪ /79‬أﺑﻮ ﻡﻨﻴﺮ ‪ ،‬أریﻚ ویﻨﻠﻚ‬ ‫ﻣﻨﻈ ﻮرات ﻋﻠ ﻢ اﻟﺴﻴﺎﺳ ﺔ ﻓ ﻲ ﻣﺮﺣﻠ ﺔ ﻣ ﺎ ﺑﻌ ﺪ اﻟﺤﺪاﺙ ﺔ ﻣ ﻦ ﻣﻨﻈ ﻮر إﺳ ﻼﻣﻲ ‪ ،‬ﻡﺠﻠ ﺔ‬ ‫إﺳﻼﻡﻴﺔ اﻟﻤﻌﺮﻓ ﺔ ‪ ،‬س ‪ ، 1‬ع ‪) 4‬ذو اﻟﻌﻘ ﺪة ‪ 1416‬ه ـ‪ /‬أﺑﺮﻳ ﻞ ‪1996‬م ( ‪ ،‬اﻟﻤﻌﻬ ﺪ‬ ‫اﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺮ اﻹﺳﻼﻣﻲ ‪ ،‬هﻴﺮﻧﺪن ‪ ،‬ص ‪. 169 - 138‬‬ ‫‪ /80‬اﻟﻬﻮاري ‪ ،‬ﻋﺎدل ﻡﺨﺘﺎر‬ ‫ﻣﺪﺧﻞ ﻓﻲ اﻟﻌﻠﻮم اﻟﺴﻴﺎﺳﻴﺔ ‪ ،‬ط ‪ 1994 ، 1‬م ‪ ،‬دار اﻟﻤﻌﺮﻓﺔ اﻟﺠﺎﻣﻌﻴﺔ ‪ ،‬اﻹﺳ ﻜﻨﺪرﻳﺔ‬ ‫‪ 179 ،‬ص ‪.‬‬ ‫‪ /81‬وﻗﻴﻊ اﷲ ‪ ،‬ﻡﺤﻤﺪ‬ ‫اﻟﻌﻘﻴ ﺪة واﻟﺴﻴﺎﺳ ﺔ )ﻣﺮاﺟﻌ ﺔ آﺘ ﺎب ( ‪ ،‬ﻡﺠﻠ ﺔ إﺳ ﻼﻡﻴﺔ اﻟﻤﻌﺮﻓ ﺔ ‪ ،‬س ‪ ،2‬ع ‪) 8‬ذو‬ ‫اﻟﺤﺠﺔ ‪ 1417‬هـ ‪ /‬أﺑﺮﻳﻞ ‪1997‬م( ‪ ،‬اﻟﻤﻌﻬ ﺪ اﻟﻌ ﺎﻟﻤﻲ ﻟﻠﻔﻜ ﺮ اﻹﺳ ﻼﻣﻲ ‪ ،‬هﻴﺮﻧ ﺪن ‪،‬‬

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‫‪‬א‪‬א‪‬א‪‬א‪‬א‪‬‬ ‫ص ‪. 158 - 145‬‬ ‫‪ /82‬وﻃﻨﺔ ‪ ،‬ﻋﻠﻲ أﺳﻌﺪ‬ ‫اﻟﻄﻤﻮﺣﺎت اﻟﺴﻴﺎﺳﻴﺔ وأﺑﻌﺎدهﺎ اﻟﻘﻮﻣﻴﺔ واﻻﺟﺘﻤﺎﻋﻴﺔ ‪ ،‬ﻡﺠﻠﺔ ﻋﺎﻟﻢ اﻟﻔﻜ ﺮ ‪ ،‬ﻣ ﺞ ‪، 29‬‬ ‫ع‪) 2‬أآﺘﻮﺑﺮ ‪2000‬م( ‪ ،‬اﻟﻤﺠﻠﺲ اﻟ ﻮﻃﻨﻲ ﻟﻠﺜﻘﺎﻓ ﺔ واﻟﻔﻨ ﻮن واﻵداب ‪ ،‬اﻟﻜﻮﻳ ﺖ ‪ ،‬ص‬ ‫‪. 246 - 206‬‬ ‫‪ /83‬یﺎﺳﻴﻦ ‪ ،‬ﻋﺒﺪ اﻟﻘﺎدر‬ ‫دراﺳﺔ ﻣﺴﺘﻘﺒﻠﻴﺔ ﻻﺣﺘﻤﺎﻻت ﻋﻤﻠﻴﺔ اﻟﺘﺴﻮﻳﺔ اﻟﺴﻴﺎﺳﻴﺔ ﺣﺘﻰ ﻋ ﺎم ‪2000‬م ج‪) 1‬اﻟﻨﺘ ﺎﺋﺞ‬ ‫‪ ،‬ﺗﻘﺎرﻳﺮ اﻟﻠﺠﺎن ( ‪ ،‬ﻡﺠﻠﺔ اﻟﻤﺴﺘﻘﺒﻞ اﻟﻌﺮﺑ ﻲ ‪ ،‬س ‪ ، 21‬ع ‪) 238‬دﻳﺴ ﻤﺒﺮ‪1998‬م(‬ ‫‪ ،‬ﻣﺮآﺰ دراﺳﺎت اﻟﻮﺣﺪة اﻟﻌﺮﺑﻴﺔ ‪ ،‬ﺑﻴﺮوت ‪ ،‬ص ‪.149 – 147‬‬ ‫ﻋﻠﻢ اﻟﺴﻴﺎﺳﺔ اﻹﺳﻼﻡﻲ‬ ‫‪ /84‬ﺧﻠﻴﻔﺔ ‪ ،‬ﻋﺒﺪ اﻟﺮﺣﻤﻦ‬ ‫ﻓﻲ ﻋﻠﻢ اﻟﺴﻴﺎﺳﺔ اﻹﺳ ﻼﻣﻲ ‪ ،‬ط ‪1990 ،1‬م ‪ ،‬دار اﻟﻤﻌﺮﻓ ﺔ اﻟﺠﺎﻣﻌﻴ ﺔ ‪ ،‬اﻹﺳ ﻜﻨﺪرﻳﺔ‬ ‫‪ 450 ،‬ص‪.‬‬ ‫‪ /85‬ﺳﻠﻴﻤﺎن ‪ ،‬ﺣﺴﻦ‬ ‫ﻟﻐ ﺔ اﻟﺴﻴﺎﺳ ﺔ ﻓ ﻲ اﻹﺳ ﻼم )ﻋ ﺮض آﺘ ﺎب( ‪ ،‬ﻡﺠﻠ ﺔ دراﺳ ﺎت إﺳ ﺘﺮاﺕﻴﺠﻴﺔ ‪ ،‬ع ‪6‬‬ ‫)أﺑﺮﻳﻞ ‪1996‬م(‪ ،‬ﻣﺮآﺰ اﻟﺪراﺳﺎت اﻹﺳﺘﺮاﺗﻴﺠﻴﺔ ‪ ،‬اﻟﺨﺮﻃﻮم ‪ ،‬ص ‪. 152 - 148‬‬ ‫‪ /86‬ﻋﺜﻤﺎن ‪ ،‬ﻋﻔﻴﻒ‬ ‫إﺧﻔ ﺎق اﻹﺳ ﻼم اﻟﺴﻴﺎﺳ ﻲ )ﻣﺮاﺟﻌ ﺔ آﺘ ﺎب( ‪ ،‬ﻡﺠﻠ ﺔ ﻡﻨﺒ ﺮ اﻟﺤ ﻮار ‪ ،‬س ‪ ، 9‬ع ‪31‬‬ ‫)ﺷﺘﺎء ‪ ،(1994‬دار اﻟﻔﻼح ﻟﻠﻨﺸﺮ واﻟﺘﻮزﻳﻊ ‪ ،‬ﺑﻴﺮوت ‪ ،‬ص ‪. 142 - 123‬‬ ‫‪ /87‬اﻟﻘﺪال ‪ ،‬ﻡﺤﻤﺪ ﺳﻌﻴﺪ‬ ‫اﻹﺳﻼم واﻟﺴﻴﺎﺳﺔ ﻓﻲ اﻟﺴﻮدان )‪1985 - 1651‬م( ‪ ،‬ط‪1992 ، 1‬م ‪ ،‬دار اﻟﺠﻴﻞ ‪،‬‬ ‫ﺑﻴﺮوت ‪ 245 ،‬ص ‪.‬‬

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‫‪ /88‬آﻮﺛﺮاﻥﻲ ‪ ،‬وﺝﻴﻪ‬ ‫ﻣﺴﺘﻘﺒﻞ اﻟﻤﺸﺮوع اﻟﺴﻴﺎﺳﻲ اﻹﺳﻼﻣﻲ ‪ ،‬ﻡﺠﻠﺔ ﻡﻨﺒ ﺮ اﻟﺤ ﻮار ‪ ،‬س ‪ ، 9‬ع ‪) 31‬ﺷ ﺘﺎء‬ ‫‪1999‬م(‪ ،‬دار اﻟﻔﻼح ﻟﻠﻨﺸﺮ واﻟﺘﻮزﻳﻊ ‪ ،‬ﺑﻴﺮوت ‪ ،‬ص ‪. 122 - 115‬‬ ‫‪ /89‬ﻡﻜﻲ ‪ ،‬ﺣﺴﻦ‬ ‫ﻗﺮاءة أوﻟﻰ ﻓﻲ أﺻﻮل اﻟﺴﻴﺎﺳﺔ اﻹﺳﻼﻣﻴﺔ ‪" ،‬ﻧﺪوة ﻧﺤﻮ ﺑﺮﻧ ﺎﻣﺞ ﻟﻠﺒﺤ ﺚ اﻟﻌﻠﻤ ﻲ ﻓ ﻲ‬ ‫إﺳﻼم اﻟﻌﻠﻮم )‪ 1415‬هـ ‪1994 /‬م ( " ‪ ،‬ﻣﻌﻬﺪ إﺳﻼم اﻟﻤﻌﺮﻓ ﺔ )إﻣ ﺎم( ‪ ،‬ود ﻣ ﺪﻧﻲ ‪،‬‬ ‫‪ 16‬ص ‪.‬‬ ‫اﻟﻔﻘﻪ اﻟﺴﻴﺎﺳﻲ‬ ‫‪ /90‬اﻟﺘﺮاﺑﻲ ‪ ،‬ﺣﺴﻦ‬ ‫ﻗ ﺮاءة أﺻ ﻮﻟﻴﺔ ﻓ ﻲ اﻟﻔﻘ ﻪ اﻟﺴﻴﺎﺳ ﻲ اﻹﺳ ﻼﻣﻲ ‪ ،‬ﻡﺠﻠ ﺔ اﻟﺘﺠﺪی ﺪ ‪ ،‬س‪ ،2‬ع‪) 3‬ﺷ ﻮال‬ ‫‪ 1418‬هـ ‪1998 /‬م( ‪ ،‬اﻟﺠﺎﻣﻌﺔ اﻹﺳﻼﻣﻴﺔ اﻟﻌﺎﻟﻤﻴﺔ ‪ ،‬ﻣﺎﻟﻴﺰﻳﺎ ‪ ،‬ص ‪. 96 – 72‬‬ ‫اﻟﻔﻜﺮ اﻟﺴﻴﺎﺳﻲ‬ ‫‪ /91‬أﺳﺤﻖ ‪ ،‬ﺧﺎﻟﺪ‬ ‫إﺳ ﻬﺎم اﻹﺳ ﻼم ﻓ ﻲ اﻟﻔﻜ ﺮ اﻟﺴﻴﺎﺳ ﻲ اﻟﻌ ﺎﻟﻤﻲ ‪ ،‬ﻡﺠﻠ ﺔ اﻟﻤﺴ ﻠﻢ اﻟﻤﻌﺎﺹ ﺮ ‪ ،‬س‪، 12‬‬ ‫ع‪ ) 45‬ﻣﺤﺮم ‪ 1406‬هـ ‪ /‬ﺳﺒﺘﻤﺒﺮ ‪1985‬م ( ‪ ،‬ﻣﺆﺳﺴﺔ اﻟﻤﺴﻠﻢ اﻟﻤﻌﺎﺻﺮ ‪،‬ﺑﻴﺮوت ‪،‬‬ ‫ص ‪. 100 - 33‬‬ ‫‪ /92‬إﻡﺎم ‪ ،‬زآﺮیﺎ ﺑﺸﻴﺮ‬ ‫ﻣﻦ أﺻﻮل اﻟﻔﻜﺮ اﻟﺴﻴﺎﺳﻲ ﻓﻲ اﻹﺳﻼم ‪" ،‬دورة ﺗﺄﺻﻴﻞ اﻟﻤﻤﺎرﺳﺔ اﻟﺴﻴﺎﺳﻴﺔ ﻟﻠﻘﻴﺎدات‬ ‫اﻟﻮﻻﺋﻴﺔ )ﻧﻮﻓﻤﺒﺮ ‪1995‬م(" ‪ ،‬ﻣﻌﻬﺪ إﺳﻼم اﻟﻤﻌﺮﻓﺔ )إﻣﺎم( ‪ ،‬ودﻣﺪﻧﻲ ‪ 16 ،‬ص ‪.‬‬ ‫‪ /93‬اﻷﻥﺼﺎري ‪ ،‬ﻡﺤﻤﺪ ﺝﺎﺑﺮ‬ ‫ﺗﺤﻮﻻت اﻟﻔﻜﺮ واﻟﺴﻴﺎﺳﺔ ﻓﻲ اﻟﺸﺮق اﻟﻌﺮﺑ ﻲ )‪1930‬م ‪1970 -‬م( ‪ ،‬ط‪ 1980 ، 1‬م‬ ‫‪ ،‬ﺳﻠﺴﻠﺔ ﻋﺎﻟﻢ اﻟﻤﻌﺮﻓﺔ ‪ ،‬اﻟﻤﺠﻠﺲ اﻟﻮﻃﻨﻲ ﻟﻠﺜﻘﺎﻓﺔ واﻟﻔﻨﻮن واﻵداب ‪ ،‬اﻟﻜﻮﻳﺖ ‪268 ،‬‬

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‫‪‬א‪‬א‪‬א‪‬א‪‬א‪‬‬ ‫ص‪.‬‬ ‫‪ /94‬اﻟﺒﻮﻥﻲ ‪ ،‬ﻋﺒﺪ اﻟﻠﻄﻴﻒ‬ ‫اﻟﻔﻜ ﺮ اﻟﺴﻴﺎﺳ ﻲ اﻟﺤ ﺪﻳﺚ ﻓ ﻲ اﻟﺴ ﻮدان ﻗﺒ ﻞ ﻇﻬ ﻮر اﻷﺣ ﺰاب ‪ ،‬ﻡﺠﻠ ﺔ دراﺳ ﺎت‬ ‫إﺳﺘﺮاﺕﻴﺠﻴﺔ ‪ ،‬ع ‪) 12‬ﻳﻨﺎﻳﺮ ‪1998‬م( ‪ ،‬ﻣﺮآﺰ اﻟﺪراﺳ ﺎت اﻹﺳ ﺘﺮاﺗﻴﺠﻴﺔ ‪ ،‬اﻟﺨﺮﻃ ﻮم‬ ‫‪ ،‬ص ‪. 34 - 21‬‬ ‫‪ /95‬ﺝﻌﻔﺮ ‪ ،‬هﺸﺎم أﺣﻤﺪ ﻋﻮض‬ ‫اﻷﺑﻌ ﺎد اﻟﺴﻴﺎﺳ ﻴﺔ ﻟﻤﻔﻬ ﻮم اﻟﺤﺎآﻤﻴ ﺔ رؤﻳ ﺔ ﻣﻌﺮﻓﻴ ﺔ ‪ ،‬ط‪1416) ، 1‬ه ـ ‪1995 /‬م( ‪،‬‬ ‫اﻟﻤﻌﻬﺪ اﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺮ اﻹﺳﻼﻣﻲ ‪ ،‬هﻴﺮﻧﺪن ‪ 286 ،‬ص ‪.‬‬ ‫‪ /96‬ﺣﺎﻡﺪ ‪ ،‬اﻟﺘﻴﺠﺎﻥﻲ ﻋﺒﺪ اﻟﻘﺎدر‬ ‫أﺻ ﻮل اﻟﻔﻜ ﺮ اﻟﺴﻴﺎﺳ ﻲ ﻓ ﻲ اﻟﻘ ﺮﺁن اﻟﻤﻜ ﻲ ‪ ،‬ط‪1416 ، 1‬ه ـ ‪1995 /‬م ‪ ،‬اﻟﻤﻌﻬ ﺪ‬ ‫اﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺮ اﻹﺳﻼﻣﻲ ‪ ،‬هﻴﺮﻧﺪن ‪ 291 ،‬ص ‪.‬‬ ‫‪ /97‬ﺣﺠﺎب ‪ ،‬ﻡﺤﻤﺪ ﻓﺮیﺪ‬ ‫اﻟﺤﺮآ ﺎت اﻹﺳ ﻼﻣﻴﺔ ﻓ ﻲ اﻟﻔﻜ ﺮ اﻟﺴﻴﺎﺳ ﻲ اﻹﺳ ﻼﻣﻲ اﻟﻤﻌﺎﺻ ﺮ " ﻣﺤﺼ ﻠﺔ ﺗﺠ ﺎرب‬ ‫اﻟﻨﺼﻒ اﻟﺜﺎﻧﻲ ﻣﻦ اﻟﻘﺮن اﻟﻌﺸ ﺮﻳﻦ " ‪ ،‬ﻡﺠﻠ ﺔ ﻡﻨﺒ ﺮ اﻟﺤ ﻮار ‪ ،‬س‪ ، 8‬ع ‪ ) 28‬رﺑﻴ ﻊ‬ ‫‪1993‬م( ‪ ،‬دار اﻟﻔﻼح ﻟﻠﻨﺸﺮ واﻟﺘﻮزﻳﻊ ‪ ،‬ﺑﻴﺮوت ‪ ،‬ص‪. 53 - 35‬‬ ‫‪ /98‬اﻟﺨﻄﻴﺐ ‪ ،‬ﻥﻌﻤﺎن أﺣﻤﺪ‬ ‫اﻟﻔﻜﺮ اﻹﺳﻼﻣﻲ واﻷﺣﺰاب اﻟﺴﻴﺎﺳﻴﺔ ‪ ،‬ﻡﺠﻠﺔ اﻹﺳﻼم اﻟﻴﻮم ‪ ،‬ع ‪)4‬رﺟﺐ ‪ 1406‬ه ـ‬ ‫‪ /‬أﺑﺮﻳ ﻞ ‪1986‬م( ‪ ،‬اﻟﻤﻨﻈﻤ ﺔ اﻹﺳ ﻼﻣﻴﺔ ﻟﻠﺘﺮﺑﻴ ﺔ واﻟﻌﻠ ﻮم واﻟﺜﻘﺎﻓ ﺔ "أﻳﺴﻴﺴ ﻜﻮ "‪،‬‬ ‫اﻟﻤﻐﺮب ‪ ،‬ص ‪. 22 - 14‬‬ ‫‪ /99‬اﻟﺰیﻨﻲ ‪ ،‬ﻡﺤﻤﺪ ﻋﺒﺪ اﻟﺮﺣﻴﻢ‬ ‫ﻣﻨﻬﺞ ﻟﻠﺤﻮار ﺑﻴﻦ اﺗﺠﺎهﺎت اﻟﻔﻜﺮ اﻹﺳﻼﻣﻲ ‪ ،‬ﻡﺠﻠ ﺔ ﻡﻨﺒ ﺮ اﻟﺤ ﻮار ‪ ،‬ع ‪) 39‬ﺻ ﻴﻒ‬ ‫وﺧﺮﻳﻒ ‪1999‬م( ‪ ،‬دار اﻟﻔﻼح ﻟﻠﻨﺸﺮ واﻟﺘﻮزﻳﻊ ‪ ،‬ﺑﻴﺮوت ‪ ،‬ص ‪. 84 - 62‬‬

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‫‪1422200123‬א‪‬א‪‬‬ ‫‪ /100‬ﺹﺪیﻖ ‪ ،‬ﺧﻮﺝﻠﻲ أﺣﻤﺪ‬ ‫اﻟﻤﻔﺎهﻴﻢ اﻷﺳﺎﺳﻴﺔ ﻓﻲ اﻟﻔﻜﺮ اﻟﺴﻴﺎﺳﻲ اﻹﺳﻼﻣﻲ ‪ ،‬دورة ﺗﺄﺻ ﻴﻞ اﻟﻤﻤﺎرﺳ ﺔ اﻟﺴﻴﺎﺳ ﻴﺔ‬ ‫ﻟﻠﻘﻴﺎدات اﻟﻮﻻﺋﻴﺔ )ﻧﻮﻓﻤﺒﺮ ‪1995‬م(" ‪ ،‬ﻣﻌﻬﺪ إﺳﻼم اﻟﻤﻌﺮﻓ ﺔ )إﻣ ﺎم( ‪ ،‬ودﻣ ﺪﻧﻲ ‪7 ،‬‬ ‫ص‪.‬‬ ‫‪ /101‬ﺿﻨﺎوي ‪ ،‬ﻡﺤﻤﺪ ﻋﻠﻲ‬ ‫ﻗﺮاءة ﻓﻲ اﻟﻔﻜﺮ اﻟﺴﻴﺎﺳﻲ ﻟﻮﻻة ﻃﺮاﺑﻠﺲ ﻓﻲ ﻋﻬﺪ ﺑﻨ ﻲ ﻋﻤ ﺎر ‪ ،‬ﻡﺠﻠ ﺔ ﺕ ﺎریﺦ اﻟﻌ ﺮب‬ ‫واﻟﻌﺎﻟﻢ ‪ ،‬س ‪ ، 18‬ع ‪ ) 171‬رﻣﻀﺎن ‪ 1418‬هـ ‪ /‬ﻳﻨﺎﻳﺮ‪1998‬م( دار اﻟﻔﻼح ﻟﻠﻨﺸﺮ‬ ‫واﻟﺘﻮزﻳﻊ ‪ ،‬ﺑﻴﺮوت ‪ ،‬ص ‪. 87 - 73‬‬ ‫‪ /102‬اﻟﻄﺎﺋﻲ ‪ ،‬ﺳﺮﻡﺪ‬ ‫اﻟﻔﻜ ﺮ اﻟﺴﻴﺎﺳ ﻲ ﻟﻠﺸ ﻬﻴﺪ اﻟﺼ ﺪر ‪ ،‬ﻡﺠﻠ ﺔ ﻗﻀ ﺎیﺎ إﺳ ﻼﻡﻴﺔ ﻡﻌﺎﺹ ﺮة ‪ ،‬ع)‪(11،12‬‬ ‫)‪1421‬هـ ‪2000 /‬م( ‪ ،‬ﻣﺆﺳﺴﺔ اﻟﻤﺴﻠﻢ اﻟﻤﻌﺎﺻﺮ ‪ ،‬ﺑﻴﺮوت ‪ ،‬ص ‪. 225-203‬‬ ‫‪ /103‬أﺑﻮ ﻋﺎﻡﻮد ‪ ،‬ﻡﺤﻤﺪ ﺳﻌﺪ‬ ‫اﻟﻨﻈﺎم اﻟﻌﺎﻟﻤﻲ اﻟﺠﺪﻳﺪ ﺑﻴﻦ اﻟﻔﻜﺮ اﻟﺴﻴﺎﺳﻲ اﻟﻐﺮﺑﻲ واﻟﻔﻜ ﺮ اﻟﺴﻴﺎﺳ ﻲ اﻟﻌﺮﺑ ﻲ ‪ ،‬ﻡﺠﻠ ﺔ‬ ‫ﻡﻨﺒﺮ اﻟﺤﻮار ‪ ،‬س‪ ، 9‬ع‪)31‬ﺷﺘﺎء ‪1994‬م( ‪ ،‬دار اﻟﻔﻼح ﻟﻠﻨﺸﺮ واﻟﺘﻮزﻳ ﻊ ‪ ،‬ﺑﻴ ﺮوت‬ ‫‪ ،‬ص ‪. 41 - 20‬‬ ‫‪ /104‬ﻋﺜﻤﺎن ‪ ،‬ﻡﺤﻤﺪ ﻓﺘﺤﻲ‬ ‫أزﻣ ﺔ اﻟﻔﻜ ﺮ اﻟﺴﻴﺎﺳ ﻲ اﻹﺳ ﻼﻣﻲ ﻓ ﻲ اﻟﻌﺼ ﺮ اﻟﺤ ﺪﻳﺚ ‪ ،‬ﻡﺠﻠ ﺔ اﻟﻤﺴ ﻠﻢ اﻟﻤﻌﺎﺹ ﺮ ‪،‬‬ ‫ع‪ )5‬ﻣﺤﺮم ‪ 1396‬م ‪1972 /‬م ( ‪ ،‬ﻣﺆﺳﺴﺔ اﻟﻤﺴﻠﻢ اﻟﻤﻌﺎﺻﺮ ‪ ،‬ﺑﻴ ﺮوت ‪ ،‬ص ‪132‬‬ ‫ ‪. 158‬‬‫‪ /105‬ﻋﺜﻤﺎن ‪ ،‬ﻡﺤﻤﺪ ﻓﺘﺤﻲ‬ ‫ﺗﺮاث اﻟﻔﻜﺮ اﻹﺳﻼﻣﻲ ﻓﻲ اﻟﻨﻈﻢ اﻟﺴﻴﺎﺳﻴﺔ واﻹدارﻳ ﺔ ‪ ،‬ﻡﺠﻠ ﺔ اﻟﻤﺴ ﻠﻢ اﻟﻤﻌﺎﺹ ﺮ ‪ ،‬ع‬ ‫)‪(1،2‬رﺑﻴﻊ اﻟﺜﺎﻧﻲ ‪ 1395‬هـ ‪ /‬أﺑﺮﻳﻞ‪1975‬م( ‪ ،‬ﻣﺆﺳﺴﺔ اﻟﻤﺴﻠﻢ اﻟﻤﻌﺎﺻﺮ ‪ ،‬ﺑﻴ ﺮوت‬ ‫‪ ،‬ص ‪.100-75‬‬

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‫‪‬א‪‬א‪‬א‪‬א‪‬א‪‬‬ ‫‪ /106‬ﻡﺼﻄﻔﻲ ‪ ،‬ﻥﺎدیﺔ ﻡﺤﻤﻮد‬ ‫ﻧﺪوة اﻟﻔﻜﺮ اﻟﺴﻴﺎﺳﻲ ﻓﻲ اﻟﺘﺮاث اﻟﻌﺮﺑﻲ واﻹﺳ ﻼﻣﻲ )اﻟﻘ ﺎهﺮة ‪ 4-3‬ﻣ ﺎﻳﻮ ‪1997‬م( ‪،‬‬ ‫ﻡﺠﻠ ﺔ اﻟﻤﺴ ﺘﻘﺒﻞ اﻟﻌﺮﺑ ﻲ ‪ ،‬س‪ ، 20‬ع ‪) 223‬ﺳ ﺒﺘﻤﺒﺮ‪1997‬م ( ‪ ،‬ﻣﺮآ ﺰ دراﺳ ﺎت‬ ‫اﻟﻮﺣﺪة اﻟﻌﺮﺑﻴﺔ ‪ ،‬ﺑﻴﺮوت ‪ ،‬ص ‪. 179 - 172‬‬ ‫‪ /107‬ﻡﺼﻄﻔﻲ ‪ ،‬ﻥﻴﻔﻴﻦ ﻋﺒﺪاﻟﺨﺎﻟﻖ‬ ‫ﻓﻜﺮ ﻧﺘﻨﻴﺎهﻮ اﻟﺴﻴﺎﺳﻲ وأزﻣﺔ اﻟﺴﻼم اﻟﻌﺮﺑﻴﺔ ‪ -‬اﻹﺳﺮاﺋﻴﻠﻴﺔ ‪ ،‬ﻡﺠﻠﺔ اﻟﻤﺴﺘﻘﺒﻞ اﻟﻌﺮﺑ ﻲ‬ ‫‪ ،‬س‪ ، 21‬ع ‪) 238‬دﻳﺴﻤﺒﺮ‪1998‬م( ‪ ،‬ﻣﺮآﺰ دراﺳﺎت اﻟﻮﺣ ﺪة اﻟﻌﺮﺑﻴ ﺔ ‪ ،‬ﺑﻴ ﺮوت ‪،‬‬ ‫ص ‪. 56 -34‬‬ ‫‪ /108‬ﻡﻌﻠﻮم ‪ ،‬ﺣﺴﻴﻦ‬ ‫اﻟﺘﺴﻮﻳﺔ ﻓﻲ اﻟﻔﻜﺮ اﻟﺴﻴﺎﺳ ﻲ اﻟﻌﺮﺑ ﻲ ‪ :‬ﻗ ﺮاءة ﺗﺤﻠﻴﻠﻴ ﺔ ﻓ ﻲ ﺁراء ﻧﺨﺒ ﺔ ﻋﺮﺑﻴ ﺔ ‪ ،‬ﻡﺠﻠ ﺔ‬ ‫اﻟﻤﺴ ﺘﻘﺒﻞ اﻟﻌﺮﺑ ﻲ ‪ ،‬س‪ ، 20‬ع ‪)227‬ﻳﻨ ﺎﻳﺮ ‪1998‬م ( ‪ ،‬ﻣﺮآ ﺰ دراﺳ ﺎت اﻟﻮﺣ ﺪة‬ ‫اﻟﻌﺮﺑﻴﺔ ‪ ،‬ﺑﻴﺮوت ‪ ،‬ص ‪. 11- 4‬‬ ‫‪ /109‬ﻡﻨﺠﻮد ‪ ،‬ﻡﺼﻄﻔﻲ ﻡﺤﻤﻮد‬ ‫ﻗﻀ ﺎﻳﺎ ﻣﻨﻬﺎﺟﻴ ﺔ ﻓ ﻲ ﺧﺒ ﺮة ﺗ ﺪرﻳﺲ اﻟﻔﻜ ﺮ اﻟﺴﻴﺎﺳ ﻲ اﻹﺳ ﻼﻣﻲ ‪ ،‬ﻡﺠﻠ ﺔ اﻟﻤﺴ ﻠﻢ‬ ‫اﻟﻤﻌﺎﺹ ﺮ ‪ ،‬س‪ ،55‬ع ‪ ) 99‬ﺷ ﻮال ‪1421‬ه ـ‪ /‬ﻳﻨ ﺎﻳﺮ ‪2000‬م( ‪ ،‬ﻣﺆﺳﺴ ﺔ اﻟﻤﺴ ﻠﻢ‬ ‫اﻟﻤﻌﺎﺻﺮ ‪ ،‬ﺑﻴﺮوت ‪ ،‬ص ‪. 88 - 47‬‬ ‫‪ /110‬ﻡﻨﺠﻮد ‪ ،‬ﻡﺼﻄﻔﻲ ﻡﺤﻤﻮد‬ ‫اﻟﻘﻴﻢ واﻟﻨﻈﺎم اﻟﻤﻌﺮﻓﻲ ﻓﻲ اﻟﻔﻜﺮ اﻟﺴﻴﺎﺳﻲ ‪ ،‬ﻡﺠﻠ ﺔ إﺳ ﻼﻡﻴﺔ اﻟﻤﻌﺮﻓ ﺔ ‪ ،‬س‪ ، 5‬ع‪19‬‬ ‫)ﺷ ﺘﺎء ‪ 1440‬ه ـ ‪ /‬ﻳﻨ ﺎﻳﺮ ‪1999‬م( ‪ ،‬اﻟﻤﻌﻬ ﺪ اﻟﻌ ﺎﻟﻤﻲ ﻟﻠﻔﻜ ﺮ اﻹﺳ ﻼﻣﻲ ‪ ،‬هﻴﺮﻧ ﺪن ‪،‬‬ ‫ص ‪.83 – 31‬‬ ‫‪ /111‬هﺎﻥﻲ ‪ ،‬إدریﺲ‬ ‫اﻟﻔﻜﺮ اﻟﺴﻴﺎﺳﻲ اﻹﺳﻼﻣﻲ ﺑﻴﻦ ﺗﺄوﻳﻞ اﻟﺴ ﻠﻄﺔ وﺳ ﻠﻄﺔ اﻟﺘﺄوﻳ ﻞ ‪ ،‬ﻡﺠﻠ ﺔ اﻟﻜﻠﻤ ﺔ ‪ ،‬س‪7‬‬ ‫)ﺷ ﺘﺎء ‪1420‬ه ـ ‪2000 /‬م ( ‪ ،‬دار اﻟﻔ ﻼح ﻟﻠﻨﺸ ﺮ واﻟﺘﻮزﻳ ﻊ ‪ ،‬ﺑﻴ ﺮوت ‪ ،‬ص ‪– 95‬‬

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‫‪1422200123‬א‪‬א‪‬‬ ‫‪. 118‬‬ ‫‪ /112‬وﻗﻴﻊ اﷲ ‪ ،‬ﻡﺤﻤﺪ‬ ‫ﻣﻼﻣﺢ اﻟﻔﻜﺮ اﻟﺴﻴﺎﺳﻲ ﻟﻠﺸﻴﺦ ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ ‪ ،‬ﻡﺠﻠﺔ إﺳ ﻼﻡﻴﺔ اﻟﻤﻌﺮﻓ ﺔ ‪ ،‬س‪ ، 2‬ع‪7‬‬ ‫)رﻣﻀﺎن ‪ 1417‬هـ ‪ /‬ﻳﻨﺎﻳﺮ ‪1997‬م( ‪ ،‬اﻟﻤﻌﻬﺪ اﻟﻌ ﺎﻟﻤﻲ ﻟﻠﻔﻜ ﺮ اﻹﺳ ﻼﻣﻲ ‪ ،‬هﻴﺮﻧ ﺪن‬ ‫‪ ،‬ص ‪. 137 - 105‬‬ ‫‪ /113‬اﻟﻴﻮزﺑﻴﻜﻲ ‪ ،‬ﺕﻮﻓﻴﻖ ﺳﻠﻄﺎن‬ ‫ﻧﺸ ﻮء اﻟﻔﻜ ﺮ اﻟﺴﻴﺎﺳ ﻲ ﻋﻨ ﺪ اﻟﻤﺴ ﻠﻤﻴﻦ ‪ ،‬ﻡﺠﻠ ﺔ اﻹﺳ ﻼم اﻟﻴ ﻮم ‪ ،‬س ‪ ، 2‬ع‪) 2‬رﺟ ﺐ‬ ‫‪1404‬هـ‪ /‬أﺑﺮﻳﻞ ‪1984‬م( ‪ ،‬اﻟﻤﻨﻈﻤﺔ اﻹﺳﻼﻣﻴﺔ ﻟﻠﺘﺮﺑﻴﺔ واﻟﻌﻠﻮم واﻟﺜﻘﺎﻓﺔ "أﻳﺴﻴﺴ ﻜﻮ"‬ ‫‪ ،‬اﻟﻤﻐﺮب ‪ ،‬ص ‪. 25 – 13‬‬ ‫اﻟﻤﺮأة واﻟﺴﻴﺎﺳﺔ‬ ‫‪ /114‬اﻟﺮﺣﻤﻮﻥﻲ ‪ ،‬ﺳﻌﻴﺪ‬ ‫اﻟﻤﺮأة واﻟﻤﺸﺎرآﺔ اﻟﺴﻴﺎﺳﻴﺔ ﻓﻲ ﺗﻮﻧﺲ ‪ ،‬ﻡﺠﻠﺔ اﻟﻤﺴﺘﻘﺒﻞ اﻟﻌﺮﺑ ﻲ ‪ ،‬س ‪ ،22‬ع ‪250‬‬ ‫)دﻳﺴﻤﺒﺮ ‪1999‬م( ‪ ،‬ﻣﺮآﺰ دراﺳ ﺎت اﻟﻮﺣ ﺪة اﻟﻌﺮﺑﻴ ﺔ ‪ ،‬ﺑﻴ ﺮوت ‪ ،‬ص ‪130 - 107‬‬ ‫‪.‬‬ ‫‪ /115‬ﻋﺰت ‪ ،‬هﺒﺔ رؤوف‬ ‫اﻟﻤ ﺮأة واﻟﻌﻤ ﻞ اﻟﺴﻴﺎﺳ ﻲ ‪ ،‬ط‪1416 ، 1‬ه ـ ‪1995 /‬م ‪ ،‬اﻟﻤﻌﻬ ﺪ اﻟﻌ ﺎﻟﻤﻲ ﻟﻠﻔﻜ ﺮ‬ ‫اﻹﺳﻼﻣﻲ ‪ ،‬هﻴﺮﻧﺪن ‪ 311 ،‬ص ‪.‬‬ ‫اﻟﻤﺸﺎرآﺔ اﻟﺴﻴﺎﺳﻴﺔ‬ ‫‪ /116‬اﻟﺒﻴﻠﻲ ‪ ،‬ﺣﺴﻦ ﻋﻠﻮان‬ ‫اﻟﻤﺸﺎرآﺔ اﻟﺴﻴﺎﺳﻴﺔ واﻟﻌﻤﻠﻴﺔ اﻟﺴﻴﺎﺳﻴﺔ ﻓﻲ اﻟﺪول اﻟﻨﺎﻣﻴﺔ ‪ ،‬ﻡﺠﻠﺔ اﻟﻤﺴ ﺘﻘﺒﻞ اﻟﻌﺮﺑ ﻲ ‪،‬‬ ‫س ‪ ،20‬ع ‪) 223‬ﺳ ﺒﺘﻤﺒﺮ ‪1997‬م( ‪ ،‬ﻣﺮآ ﺰ دراﺳ ﺎت اﻟﻮﺣ ﺪة اﻟﻌﺮﺑﻴ ﺔ ‪ ،‬ﺑﻴ ﺮوت ‪،‬‬ ‫ص ‪. 77 - 64‬‬

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‫‪‬א‪‬א‪‬א‪‬א‪‬א‪‬‬ ‫‪ /117‬ﺝﺰوﻟﻲ ‪ ،‬أﺣﻤﺪ‬ ‫دوﻟﺔ اﻟﺤﻖ واﻟﻘﺎﻧﻮن ﻓﻲ اﻟﻮﻃﻦ اﻟﻌﺮﺑ ﻲ ‪ :‬اﻟﺪﻳﻤﻘﺮاﻃﻴ ﺔ ﻧﻈﺮﻳ ًﺎ واﻟﻤﺸ ﺎرآﺔ ﺳﻴﺎﺳ ﻴًﺎ ‪-‬‬ ‫ﺑﻄﺎﻗ ﺎت اﻟﺘﺤ ﻮل وﺣﻘﻴﻘ ﺔ اﻟﺮه ﺎن ‪ ،‬ﻡﺠﻠ ﺔ اﻟﻤﺴ ﺘﻘﺒﻞ اﻟﻌﺮﺑ ﻲ ‪ ،‬س ‪ ، 19‬ع ‪211‬‬ ‫)ﺳﺒﺘﻤﺒﺮ ‪1996‬م ( ‪ ،‬ﻣﺮآﺰ دراﺳﺎت اﻟﻮﺣﺪة اﻟﻌﺮﺑﻴﺔ ‪ ،‬ص ‪. 57 - 50‬‬ ‫‪ /118‬اﻟﺴﺎﻋﻮري ‪ ،‬ﺣﺴﻦ ﻋﻠﻲ‬ ‫اﻟﻤﺸﺎرآﺔ اﻟﺴﻴﺎﺳﻴﺔ "ﻧﻈﺮة ﺗﺄﺻﻴﻠﻴﺔ " ﻡﺠﻠﺔ اﻟﺘﺄﺹﻴﻞ ‪ ،‬ع‪) 8‬ﻳﻨ ﺎﻳﺮ ‪2001‬م( ‪ ،‬إدارة‬ ‫ﺗﺄﺻﻴﻞ اﻟﻤﻌﺮﻓﺔ ‪ ،‬اﻟﺨﺮﻃﻮم ‪ ،‬ص ‪. 64 - 19‬‬ ‫‪ /119‬ﻡﻜﻲ ‪ ،‬اﻟﺸﻔﻴﻊ ﻡﺤﻤﺪ‬ ‫ﺗﺠﺮﺑﺔ اﻟﺤﻜﻢ اﻟﻤﺤﻠﻲ وﺗﺤﻘﻴﻖ اﻟﻤﺸﺎرآﺔ اﻟﺴﻴﺎﺳﻴﺔ ‪ ،‬ﻡﺠﻠﺔ أﻓﻜﺎر ﺝﺪیﺪة ‪ ،‬ﻣ ﺞ‪ ، 1‬ع‬ ‫‪ ) 4‬ﻣﺎرس ‪1999‬م( ‪ ،‬هﻴﺌﺔ اﻷﻋﻤﺎل اﻟﻔﻜﺮﻳﺔ ‪ ،‬اﻟﺨﺮﻃﻮم ‪ ،‬ص ‪. 151 - 113‬‬

‫اﻟﻤﻌﺎرﺿﺔ اﻟﺴﻴﺎﺳﻴﺔ‬ ‫‪ /120‬اﻟﺪیﻮﺳﻲ ‪ ،‬ﻋﺒﺪ اﷲ ﻡﺤﻤﺪ‬ ‫اﻟﻤﻌﺎرﺿ ﺔ اﻟﺴﻴﺎﺳ ﻴﺔ واﻟﺘﺠ ﺎرب اﻟﻮﺣﺪوﻳ ﺔ ﻓ ﻲ ﻣﻨﻄﻘ ﺔ اﻟﺠﺰﻳ ﺮة واﻟﺨﻠ ﻴﺞ اﻟﻌﺮﺑ ﻲ‬ ‫)ﻣﻘﺪﻣ ﺔ أوﻟﻴ ﺔ(‪ ،‬ﻡﺠﻠ ﺔ اﻟﻤﺴ ﺘﻘﺒﻞ اﻟﻌﺮﺑ ﻲ ‪ ،‬س ‪ ،22‬ع ‪) 245‬ﻳﻮﻟﻴ ﻮ ‪1999‬م( ‪،‬‬ ‫ﻣﺮآﺰ دراﺳﺎت اﻟﻮﺣﺪة اﻟﻌﺮﺑﻴﺔ ‪ ،‬ﺑﻴﺮوت ‪ ،‬ص ‪. 25 - 14‬‬ ‫‪ /121‬اﻟﻨﻌﻴﻢ ‪ ،‬ﻋﺒﺪاﷲ ﻡﺤﻤﺪ اﻷﻡﻴﻦ‬ ‫ﻣﻘﺪﻣﺔ ﻓﻲ اﻷﻣﺮ ﺑﺎﻟﻤﻌﺮوف واﻟﻨﻬﻲ ﻋﻦ اﻟﻤﻨﻜﺮ آﺒﺪﻳﻞ ﻟﻠﻤﻌﺎرﺿﺔ اﻟﺴﻴﺎﺳﻴﺔ اﻟﻤﻨﻈﻤ ﺔ‬ ‫" دورة ﺗﺄﺻ ﻴﻞ اﻟﻤﻤﺎرﺳ ﺔ اﻟﺴﻴﺎﺳ ﻴﺔ ﻟﻠﻘﻴ ﺎدات اﻟﻮﻻﺋﻴ ﺔ ﻧ ﻮﻓﻤﺒﺮ ‪1995‬م" ‪ ،‬ﻣﻌﻬ ﺪ‬ ‫إﺳﻼم اﻟﻤﻌﺮﻓﺔ )إﻣﺎم( ‪ ،‬ودﻣﺪﻧﻲ ‪ 12 ،‬ص ‪.‬‬

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‫‪1422200123‬א‪‬א‪‬‬ ‫اﻟﻤﻔﺎهﻴﻢ اﻟﺴﻴﺎﺳﻴﺔ‬ ‫‪ /122‬أﺑﻮ اﻟﺴﻌﻮد ‪ ،‬ﻡﺤﻤﻮد‬ ‫اﻟﻤﻔﻬﻮم اﻟﺴﻴﺎﺳﻲ ﻟﻺﺳﻼم ‪ ،‬ﻡﺠﻠﺔ اﻟﻤﺴﻠﻢ اﻟﻤﻌﺎﺹﺮ ‪ ،‬ع ‪)16‬ﺷﻮال ‪1398‬هـ‪/‬أآﺘﻮﺑﺮ‬ ‫‪1987‬م (‪ ،‬ﻣﺆﺳﺴﺔ اﻟﻤﺴﻠﻢ اﻟﻤﻌﺎﺻﺮ ‪ ،‬ﺑﻴﺮوت ‪ ،‬ص ‪. 42 - 25‬‬ ‫‪ /123‬اﻟﻌﺮﺑﻲ ‪ ،‬ﺳﻮیﻢ‬ ‫اﻟﻤﻔ ﺎهﻴﻢ اﻟﺴﻴﺎﺳ ﺔ اﻟﻤﻌﺎﺻ ﺮة ودول اﻟﻌ ﺎﻟﻢ اﻟﺜﺎﻟ ﺚ دراﺳ ﺔ ﺗﺤﻠﻴﻠﻴ ﺔ ﻧﻘﺪﻳ ﺔ ‪ ،‬ط ‪، 1‬‬ ‫‪ 1987‬م ‪ ،‬اﻟﻤﺮآﺰ اﻟﺪوﻟﻲ اﻟﺤﺪﻳﺚ ‪ 205 ،‬ص ‪.‬‬ ‫‪ /124‬ﻡﺤﺮم ‪ ،‬أﺣﻤﺪ رﺿﺎ‬ ‫اﻹﻧﺘﻤ ﺎء اﻟﺴﻴﺎﺳ ﻲ ﻟﻠﻤﺴ ﻠﻢ ﻋ ﻮدة إﻟ ﻲ اﻷﺻ ﻮل ‪ ،‬ﻡﺠﻠ ﺔ اﻟﻤﺴ ﻠﻢ اﻟﻤﻌﺎﺹ ﺮ ‪،‬ع ‪17‬‬ ‫)ﻣﺤ ﺮم ‪1399‬ه ـ‪1979 /‬م( ‪ ،‬ﻣﺆﺳﺴ ﺔ اﻟﻤﺴ ﻠﻢ اﻟﻤﻌﺎﺻ ﺮ ‪ ،‬ﺑﻴ ﺮوت ‪ ،‬ص ‪– 107‬‬ ‫‪144‬‬ ‫اﻟﻤﻨﻬﺠﻴﺔ واﻟﺴﻴﺎﺳﺔ‬ ‫‪ /125‬ﻗﺮﺑﺎن ‪ ،‬ﻡﺎﺝﻢ‬ ‫اﻟﻤﻨﻬﺠﻴﺔ واﻟﺴﻴﺎﺳﺔ ‪ ،‬ط‪1977 ، 3‬م ‪ ،‬دار اﻟﻌﻠﻢ ﻟﻠﻤﻼﻳﻴﻦ ‪ ،‬ﺑﻴﺮوت ‪ 422 ،‬ص ‪.‬‬ ‫اﻟﻨﻈﺮیﺎت واﻷیﺪﻟﻮﺝﻴﺎت اﻟﺴﻴﺎﺳﻴﺔ‬ ‫‪ /126‬إﺳﻤﺎﻋﻴﻞ ‪ ،‬ﺳﻴﻒ اﻟﺪیﻦ ﻋﺒﺪ اﻟﻔﺘﺎح‬ ‫ﻓﻲ اﻟﻨﻈﺮﻳﺔ اﻟﺴﻴﺎﺳﻴﺔ ﻣﻦ ﻣﻨﻈﻮر إﺳﻼﻣﻲ " ﻣﻨﻬﺠﻴﺔ اﻟﺘﺠﺪﻳﺪ اﻟﺴﻴﺎﺳﻲ وﺧﺒﺮة اﻟﻮاﻗ ﻊ‬ ‫اﻟﻌﺮﺑ ﻲ اﻟﻤﻌﺎﺻ ﺮ" ‪ ،‬ط‪1419) ، 2‬ه ـ ‪1998 /‬م( ‪ ،‬اﻟﻤﻌﻬ ﺪ اﻟﻌ ﺎﻟﻤﻲ ﻟﻠﻔﻜ ﺮ‬ ‫اﻹﺳﻼﻣﻲ ‪ ،‬هﻴﺮﻧﺪن ‪ 592 ،‬ص‪.‬‬ ‫‪ /127‬ﺝﻮن ‪ ،‬ﺳﺘﻴﻮارت ﻡﻞ‬ ‫أﺳﺲ اﻟﻠﺒﺮاﻟﻴﺔ اﻟﺴﻴﺎﺳﻴﺔ ‪ ،‬ط ‪1996 ، 1‬م ‪ ،‬ﻣﻜﺘﺒﺔ ﻣﺪﺑﻮﻟﻲ ‪ ،‬اﻟﻘﺎهﺮة ‪ 255 ،‬ص ‪.‬‬

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‫‪‬א‪‬א‪‬א‪‬א‪‬א‪‬‬ ‫‪ /128‬زهﺮة ‪ ،‬ﻋﻄﺎء ﻡﺤﻤﺪ ﺹﺎﻟﺢ‬ ‫ﻓ ﻲ اﻟﻨﻈﺮﻳ ﺔ اﻟﺪﺑﻠﻮﻣ ـﺎﺳﻴﺔ ‪ ،‬ط ‪ 1993 ، 1‬م ‪ ،‬ﺟ ـﺎﻣﻌﺔ ﻗ ﺎر ﻳ ﻮﻧﺲ ‪ ،‬ﺑﻨﻐ ﺎزي ‪،‬‬ ‫‪278‬ص ‪.‬‬ ‫‪ /129‬أﺑﻮ ﺵﻬﻴﻮة ‪ ،‬ﻡﺎﻟﻚ ﻋﺒﻴﺪ‬ ‫اﻷﻳﺪﻳﻮﻟﻮﺟﻴﺎ واﻟﺴﻴﺎﺳ ﺔ " دراﺳ ﺎت ﻓ ﻲ اﻷﻳ ﺪﻟﻮﺟﻴﺎت اﻟﺴﻴﺎﺳ ﻴﺔ اﻟﻤﻌﺎﺻ ﺮة " ‪ ،‬ط‪، 1‬‬ ‫‪1993‬م ‪ ،‬اﻟﺪار اﻟﺠﻤﺎهﻴﺮﻳﺔ ﻟﻠﻨﺸﺮ واﻟﺘﻮزﻳﻊ ‪ ،‬ﻟﻴﺒﻴﺎ ‪ 470 ،‬ص ‪.‬‬ ‫‪ /130‬ﻋﺘﻮم ‪ ،‬ﻡﺤﻤﺪ ﻋﺒﺪاﻟﻜﺮیﻢ‬ ‫اﻟﻨﻈﺮﻳ ﺔ اﻟﺴﻴﺎﺳ ﻴﺔ اﻟﻤﻌﺎﺻ ﺮة ﻟﻠﺸ ﻴﻌﺔ اﻷﻣﺎﻣﻴ ﺔ اﻷﺙﻨ ﻲ ﻋﺸ ﺮﻳﺔ ‪ ،‬ط‪1988 ، 1‬م ‪،‬‬ ‫ﻣﺆﺳﺴﺔ اﻟﺮﺳﺎﻟﺔ‪ ،‬ﻋﻤﺎن ‪ 212 ،‬ص ‪.‬‬ ‫‪ /131‬ﻡﻨﺼﻮر ‪ ،‬ﻡﻤﺪوح ﻡﺤﻤﻮد ﻡﺼﻄﻔﻲ‬ ‫ﺳﻴﺎﺳ ﺎت اﻟﺘﺤ ﺎﻟﻒ اﻟ ﺪوﻟﻲ "دراﺳ ﺔ ﻓ ﻲ أﺻ ﻮل ﻧﻈﺮﻳ ﺔ اﻟﺘﺤ ﺎﻟﻒ اﻟ ﺪوﻟﻲ ودور‬ ‫اﻷﺣﻼف ﻓ ﻲ ﺗ ﻮازن اﻟﻘ ﻮي واﺳ ﺘﻘﺮار اﻷﻧﺴ ﺎق اﻟﺪوﻟﻴ ﺔ" ‪ ،‬ط ‪1997 ، 1‬م ‪ ،‬ﻣﻜﺘﺒ ﺔ‬ ‫ﻣﺪﺑﻮﻟﻲ ‪ ،‬اﻟﻘﺎهﺮة ‪ 400 ،‬ص ‪.‬‬ ‫اﻟﻨﻈﻢ اﻟﺴﻴﺎﺳﻴﺔ‬ ‫‪ /132‬أﺣﻤﺪ ‪ ،‬ﺧﻮر ﺵﻴﺪ‬ ‫اﻹﺳ ﻼم واﻟﻨﻈ ﺎم اﻟﺴﻴﺎﺳ ﻲ‪ :‬دراﺳ ﺔ اﻟﻌﻼﻗ ﺔ ﺑ ﻴﻦ اﻹﺳ ﻼم واﻟﺪوﻟ ﺔ وﻧﻈ ﺮات ﻓ ﻲ‬ ‫إﺳﺘﺮاﺗﻴﺠﻴﺔ ﺑﻨﺎء اﻟﻤﺠﺘﻤﻊ واﻟﺪوﻟ ﺔ ﻋﻠ ﻲ أﺳ ﺲ إﺳ ﻼﻣﻴﺔ ‪ ،‬ﻡﺠﻠ ﺔ اﻹﺳ ﻼم اﻟﻴ ﻮم ‪ ،‬س‬ ‫‪ ، 10‬ع)‪1413) (9،10‬ه ـ ‪1992 /‬م( ‪ ،‬اﻟﻤﻨﻈﻤ ﺔ اﻹﺳ ﻼﻣﻴﺔ ﻟﻠﺘﺮﺑﻴ ﺔ واﻟﻌﻠ ﻮم‬ ‫واﻟﺜﻘﺎﻓﺔ "أﻳﺴﻴﺴﻜﻮ ‪ ،‬اﻟﻤﻐﺮب ص ‪. 22 - 17‬‬ ‫‪ /133‬ﺧﻠﻴﻔﺔ ‪ ،‬ﻡﺤﻤﺪ اﻷﻡﻴﻦ‬ ‫ﺗﺄﻣﻼت ﻓﻲ اﻟﻨﻈﺎم اﻟﺴﻴﺎﺳﻲ اﻟﺴﻮداﻧﻲ ‪ ،‬ط ‪1995 ، 1‬م ‪ ،‬أم درﻣﺎن ‪ 53 ،‬ص ‪.‬‬ ‫‪ /134‬اﻟﺴﻴﺪ ‪ ،‬ﺳﻴﺪ رﺝﺐ‬ ‫اﻟﻤﺴ ﺌﻮﻟﻴﺔ اﻟﻮزارﻳ ﺔ ﻓ ﻲ اﻟ ﻨﻈﻢ اﻟﺴﻴﺎﺳ ﻴﺔ اﻟﻤﻌﺎﺻ ﺮة ﻣﻘﺎرﻧ ﺔ ﺑﺎﻟﻨﻈ ﺎم اﻟﺴﻴﺎﺳ ﻲ‬

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‫‪1422200123‬א‪‬א‪‬‬ ‫اﻹﺳﻼﻣﻲ ‪ ،‬ط ‪1987 ،1‬م ‪ 768 ،‬ص ‪.‬‬ ‫‪ /135‬ﻋﺒﺪ اﻟﺮﺣﻤﻦ ‪ ،‬راﺋﺪ‬ ‫واﻟﺮﺿﺎﺋﻲ ‪ ،‬ﻋﻼء‬ ‫اﻟﻤﺒ ﺎﻧﻲ اﻟﻔﻜﺮﻳ ﺔ ﻟﻠﻨﻈ ﺎم اﻟﺴﻴﺎﺳ ﻲ ﻓ ﻲ اﻹﺳ ﻼم ‪ ،‬ﻡﺠﻠ ﺔ اﻟﺘﻮﺣﻴ ﺪ ‪ ،‬س‪،15‬ع ‪86‬‬ ‫)رﻣﻀﺎن ‪1417‬هـ‪ /‬ﺷﺒﺎط ‪1997‬م( ‪ ،‬ﻣﺆﺳﺴﺔ اﻟﻔﻜﺮ اﻹﺳﻼﻣﻲ ‪ ،‬إﻳﺮان ‪ ،‬ص ‪130‬‬ ‫– ‪. 137‬‬ ‫‪ /136‬اﻟﻌﻮا ‪ ،‬ﻡﺤﻤﺪ ﺳﻠﻴﻢ‬ ‫ﻓ ﻲ اﻟﻨﻈ ﺎم اﻟﺴﻴﺎﺳ ﻲ ﻟﻠﺪوﻟ ﺔ اﻹﺳ ﻼﻣﻴﺔ ‪ ،‬ﻡﺠﻠ ﺔ اﻟﻤﺴ ﻠﻢ اﻟﻤﻌﺎﺹ ﺮ ‪ ،‬ع‪) 10‬رﺑﻴ ﻊ‬ ‫ﺙﺎﻧﻲ‪1397‬هـ‪ /‬أﺑﺮﻳﻞ ‪1977‬م ( ﻣﺆﺳﺴ ﺔ اﻟﻤﺴ ﻠﻢ اﻟﻤﻌﺎﺻ ﺮ ‪ ،‬ﺑﻴ ﺮوت ‪ ،‬ص ‪– 135‬‬ ‫‪.148‬‬ ‫‪ /137‬اﻟﻐﻀﺒﺎن ‪ ،‬ﻡﻨﻴﺮ‬ ‫اﻟﻨﻈ ﺎم اﻟﺴﻴﺎﺳ ﻲ ﻓ ﻲ اﻹﺳ ﻼم ﻹﻣ ﺎم اﻟﺤ ﺮﻣﻴﻦ اﻟﺠ ﻮﻳﻨﻲ " ﻋ ﺮض ورأي " ‪" ،‬ﻧ ﺪوة‬ ‫ﻧﺤ ﻮ ﺑﺮﻧ ﺎﻣﺞ ﻟﻠﺒﺤ ﺚ اﻟﻌﻠﻤ ﻲ ﻓ ﻲ إﺳ ﻼم اﻟﻌﻠ ﻮم )‪1415‬ه ـ‪1994/‬م( ‪ ،‬ﻣﻌﻬ ﺪ إﺳ ﻼم‬ ‫اﻟﻤﻌﺮﻓﺔ )إﻣﺎم( ‪ ،‬ودﻣﺪﻧﻲ ‪ 38 ،‬ص ‪.‬‬ ‫‪ /138‬أﺑﻮ اﻟﻔﻀﻞ ‪ ،‬ﻡﻨﻲ‬ ‫اﻟﻤﻨﻈﻮر اﻟﺤﻀﺎري ﻓﻲ دراﺳﺔ اﻟﻨﻈﻢ اﻟﺴﻴﺎﺳ ﻴﺔ اﻟﻌﺮﺑﻴ ﺔ ‪ ،‬اﻟﺘﻌﺮﻳ ﻒ ﺑﻤﺎهﻴ ﺔ اﻟﻤﻨﻄﻘ ﺔ‬ ‫اﻟﻌﺮﺑﻴﺔ ‪ ،‬ﻡﺠﻠﺔ إﺳﻼﻡﻴﺔ اﻟﻤﻌﺮﻓﺔ ‪ ،‬س ‪،3‬ع‪)9‬رﺑﻴﻊ اﻷول ‪1918‬هـ‪ /‬ﻳﻮﻟﻴﻮ‪1997‬م(‬ ‫‪ ،‬اﻟﻤﻌﻬﺪ اﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺮ اﻹﺳﻼﻣﻲ ‪ ،‬هﻴﺮﻧﺪن ‪ ،‬ص ‪. 35 - 9‬‬ ‫‪ /139‬ﻗﺮﻗﻮري ‪ ،‬ﻋﺒﺪ اﻟﻌﻠﻲ‬ ‫ﺗﻘﺮﻳﺮ ﻋﻦ ﻧﺪوة اﻟﻌﻼﻗﺎت ﺑﻴﻦ اﻟﺘﺸﺮﻳﻌﻲ واﻟﺘﻨﻔﻴﺬي ﻓﻲ اﻷﻧﻈﻤﺔ اﻟﺴﻴﺎﺳ ﻴﺔ اﻟﻤﻌﺎﺻ ﺮة‬ ‫ ﻓ ﺎس اﻟﻤﻐ ﺮب )‪ 29 - 28‬آ ﺎﻧﻮن اﻟﺜ ﺎﻧﻲ ‪ /‬ﻳﻨ ﺎﻳﺮ ‪2000‬م( ‪ ،‬ﻡﺠﻠ ﺔ اﻟﻤﺴ ﺘﻘﺒﻞ‬‫اﻟﻌﺮﺑ ﻲ ‪ ،‬س‪،23‬ع ‪) 255‬ﻣ ﺎﻳﻮ ‪2000‬م( ‪ ،‬ﻣﺮآ ﺰ دراﺳ ﺎت اﻟﻮﺣ ﺪة اﻟﻌﺮﺑﻴ ﺔ ‪،‬‬ ‫ﺑﻴﺮوت ‪ ،‬ص ‪. 268 - 262‬‬

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‫‪‬א‪‬א‪‬א‪‬א‪‬א‪‬‬ ‫‪ /140‬اﻟﻨﻮر ‪ ،‬ﻋﺒﺎس إﺑﺮاهﻴﻢ‬ ‫اﻟﻤﻨﻄﻠﻘ ﺎت واﻟﻤﺮﺗﻜ ﺰات اﻟﻔﻜﺮﻳ ﺔ ﻟﻠﻨﻈ ﺎم اﻟﺴﻴﺎﺳ ﻲ ﻓ ﻲ اﻟﺴ ﻮدان ‪" ،‬دورة ﺗﺄﺻ ﻴﻞ‬ ‫اﻟﻤﻤﺎرﺳ ﺔ اﻟﺴﻴﺎﺳ ﻴﺔ ﻟﻠﻘﻴ ﺎدات اﻟﻮﻻﺋﻴ ﺔ ")ﻧ ﻮﻓﻤﺒﺮ ‪1995‬م(" ‪ ،‬ﻣﻌﻬ ﺪ إﺳ ﻼم اﻟﻤﻌﺮﻓ ﺔ‬ ‫)إﻣﺎم( ‪ ،‬ودﻣﺪﻧﻲ‪ 11 ،‬ص ‪.‬‬ ‫‪ /141‬ﻥﻮﻓﻞ ‪ ،‬أﺣﻤﺪ ﺳﻌﻴﺪ‬ ‫اﻟ ﻨﻈﻢ اﻟﺴﻴﺎﺳ ﻴﺔ اﻟﻌﺮﺑﻴ ﺔ ﻗﻀ ﺎﻳﺎ اﻻﺳ ﺘﻤﺮار واﻟﺘﻐﻴﻴ ﺮ )ﻣﺮاﺟﻌ ﺔ آﺘ ﺎب( ‪ ،‬ﻡﺠﻠ ﺔ‬ ‫اﻟﻤﺴ ﺘﻘﺒﻞ اﻟﻌﺮﺑ ﻲ ‪ ،‬س ‪،23‬ع ‪)263‬ﻳﻨ ﺎﻳﺮ ‪2001‬م( ‪ ،‬ﻣﺮآ ﺰ دراﺳ ﺎت اﻟﻮﺣ ﺪة‬ ‫اﻟﻌﺮﺑﻴﺔ ‪ ،‬ﺑﻴﺮوت ‪ ،‬ص ‪. 191-185‬‬

‫‪197‬‬

A-Citizenship

1-5

B- Conflict

6-9

C-Deliberation

10-11

D-Democracy

12-40

E-Development

F-Electoral Politics

G-Fighting

43-44

H-Fiscal Politics

45-46

I-Forgiveness

J- Freedom

48-55

198

‫א‬‫א‬‫א‬‫א‬‫א‬ L-Immigration

57-58

M-Islamic Politics

N-Imperialism

60-61

O-Liberalism

62-71

P-Nationalism

Q-Pluralism

73-74

R-Political Analysis

S-Political Cultural

76-78

T-Political Economy

U-Political Logic

V-Political Performance

199

82-84

X-Political Science

85-86

Y-Political System

87-88

Z-Political Theory

89-91

AA-Political Transition

92-94

BB-Politics and Society

CC-Revolution

96-97

DD-Security

98-99

EE-Socialism

100

FF-Strategy

101

GG-Totalitarianism

102

A M – Universal

103-104

200

‫א‬‫א‬‫א‬‫א‬‫א‬ Author Index 1- Abdel Rahim, Muddathir

2- Affeldt, Stevn

3- Allen, Jonathan

4- Alnajjar, Chan

5- Avion, Dam

6- Bader, Veit

1,5,74

7- Baker, Judith

8- Bell, David A.

104

9- Benhabib, Seyla

10- Biele, Feldt Heiner

11- Birnbaum, Pierre

12- Blasius, Mark

13- Bohman, James

2,73

14- Bollen, Kenneth

15- Boureque, Stephen A

16- Breiner, Peter

17- Bulliet, Richard W.

18- Choudhury, Masudul Alam

19- Chowers, Eyat

20- Christenson, Reo M.

21- Clarke, Duncan L.

22- Cleary, Matthew

201

24- Cusack , Thomas , R.

25- Dallmayr, Fred

26- Digeser, Peter

27- Dubiel, Helmut

28- Easton, David

29- El Awa, Muhammad S.

30- Esquith, Stephen L.

31- Flathman, Richard E.

63,66

32- Frank, Jill

33- Gillespie, Michael Allen

100

34- Gray, Mark

35- Gunter, Michael M.

36- Hagopian, Frances

37- Halberstam, Michael

102

38- Heper, Metin

39- Hirschman, Albert O.

40- Hirchman, Nancy J.

41- Holway, Richard

42-Honig, Bonnie

43-Honneth, Axel

44-Iversen, Torben

45-Jackman, Robert W.

202

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47-Kitschett, Herbert W.

48-Knight, Jack

49-Krimly, Rayed

50-Kukathas, Chandran

51-Laitin, David D.

52-Lefebvre, Jeffrey A.

53-Lom, Peter

54-Lustick, Ian S.

55-Maffettone, Sebastiano

56-Mahoney, Jon

57-Markell, Patchen

58-Masannat, George S.

59-Mayer, Robert

60-MiltonAndrew K.

61-Mi, Michael C.

62-Mo, Jongryn

63-Mortimer, Robert

64-Moten, Abdul Rashid

65-Mulhall, Stephen

66- Myers, Dauidj

67- Palonen , Kari

68-Patrick, Morag

203

70-Polt, Richard

71-Remmer, Karen L.

72-Ripstein, Arthur

103

73-Rosenstock, Bruce

74-Sanders, Lynn M

75-Saxonhouse, Arlene W.

76-Schiff, Ze’ev

77-Schoolman, Morton

78-Shapiro, Ian

79-Shulman, George

80-Shusterman, Richard

32,62

81-Simhony, Avital

82-Smith, Steven B.

83-Stark, Andrew

84-Statham, E. Robert

85-Sztompka, Piotr

86-Villa, Dana R.

87-Walker, Brian

88-Wantchekon, Leonard

101

89-Warnke, Georgia

90-Warren, Marke E.

91-White, Gregory

204

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93-Wiktorowicz, Quintan

94-Wingrove, Elizabeth

95-Wokler, Robert

96-Yturbe, Corina

97-Zhang, Baohui

98-Zuckerman, Alan S.

95 (A)

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The Need to Teach Thinking from an Islamic Perspective Gasim Omer Abu Elkheir* Introduction** In recent years there has been a widespread recognition of importance of thinking in the learning/teaching processes especially among western educators (Raths .et al: 1967 and Ruggiero, 1988). Accordingly, the fundamental characteristics of an educated person have been viewed as requirements for responsible citizenship in society as well as employment skills of a wide range of jobs. Creating such a person depends on different factors that might affect learning/teaching process in general, and curriculum in particular. For that, striving for excellence in education, a curriculum’s effectiveness was seen in the context of its ability to achieve definite objectives stated by curricula’s designers or educational authorities. Responding to the need to bring about an effective teaching/learning

process,

what

called

the

“thinking

curriculum” has come to the scene. The “thinking curriculum” according to Lauren Resnick (1989) aims to fulfill a dual agenda by integrating content and process .By this integration, which stands opposite to the traditional curriculum, the thinking

Lecturer , Imam , University of Gezira , Sudan .

**The origin of this paper was submitted as requirement for Master of Education, International Islamic University, Malaysia.

‫ﺍﻟﻔﻠﺴﻔﺔ ﻭﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ‬

‫ﻫـ‬1422/ ‫ﻡ‬2001 ،(2) ‫ ﻋﺩﺩ‬، (3) ‫ ﻤﺠﻠﺩ‬، ‫ﺘﻔﻜ ﱡﺭ‬

curriculum is assumed to have ability to promote depth of learning to suit the objectives in real world tasks and actively connects between the content and process. The yearbook of the Association for Supervision and Curriculum Development stated that “thinking curriculum” is a curriculum that calls for recognition that all real learning involves thinking. This thinking can be nurtured and cultivated in everyone, and the entire educational program must be reconceived and revitalized so that students’ lives are actualized from kindergarten onward (1). After realization of the rationale of including thinking into the curriculum, western thinkers and educators have done much work in order to fulfill the necessities of teaching thinking. For example, various programs have been developed, different types of research are conducted to examine all possible factors that might lead to the achievement of desirable objectives of the thinking curriculum. Moreover, some curricula have been reviewed and restructured and new ones are designed to enable learners as well as teachers to cope with the change and requirements of the life. From the Islamic perspective, the Qur’an stresses of knowledge and invitation to thinking. It initiates the spirit of inquiry, study, research and investigation, and encourages man to verify the truth. The Holy Qur’an also emphasizes critical observation and in depth contemplation of all natural phenomena (1 )

B.Resnick and Leopold , E. Klopfer (Editors), Towards the Thinking Curriculum:

Current Cognitive Research, U.S.A (1989) Yearbook of the ASCD.P3.

The Need To Teach Thinking

Gasim Omer Abu Elkheir

n the physical world- a’faq, as well as oneself- Anfus and history, Tarikh.. In several verses, critical and empirical observation and practical experimentation are mentioned as tools or means that lead to proper understanding of the truth. Indeed the Qur’an has left an indelible mark on human history, and will continue as it did for centuries, directing and perpetuating to the use of the power of intellect and reasoning for the benefit of humanity. By such emphasis the Qur’an aims at providing man with the essential equipment that may enable him to use Allah’s Signs in order to shoulder his responsibility on the Earth.

Methodology of the Paper This paper will provide an analytical study regarding the thinking curriculum. The domination of Western perspective in this field forces us to describe and analyze its importance –not only– critically and carefully, but more importantly so that the need to understand characteristics and objectives of thinking from an Islamic perspective will be highlighted. Then the researcher will endeavor to propose some suggestions and recommendations to the inclusion of thinking aspect into the Islamic curriculum. The paper also tries to show that traditional curriculum, a currently curriculum that is practiced in many contemporary Muslim countries – is not the traditional curriculum that designed by the previous Muslim thinkers Like Al - Ghazzali- has not given

‫ﺍﻟﻔﻠﺴﻔﺔ ﻭﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ‬

‫ﻫـ‬1422/ ‫ﻡ‬2001 ،(2) ‫ ﻋﺩﺩ‬، (3) ‫ ﻤﺠﻠﺩ‬، ‫ﺘﻔﻜ ﱡﺭ‬

due consideration to the process of thinking. At best it emphasizes isolated low – level thinking to the neglect of meaningful content and higher order thinking. This happens because the teaching of thinking is not emphasized and the traditional curriculum is essentially concerned with the acquisition of knowledge, and the ability to think is merely considered a by – product .In contrast, the thinking curriculum treats

content

and

process

teaching

and

learning

simultaneously. In the light of this, the researcher is keen to investigate into how the teaching of thinking can be integrated into the curriculum that has its educational objectives, which are constructed on Islamic principles. Purpose of the Paper The paper will examine the objectives and goals of thinking in Islam. It also aims to highlight the Islamic perspective of thinking, the importance of thinking in Islam and the characteristics of desirable thinking. Finally, based on Islamic educational principles and goals, the researcher hopes to establish a base for the development of an Islamic “thinking curriculum”.To achieve these purposes, the following questions will be addressed: 1.Why is it necessary to teach thinking? 2.What importance does the Holy Qur’an and Hadith place on thinking? 3. What are the characteristics of thinking as espoused in the Qur’an and Hadith? 4

The Need To Teach Thinking

Gasim Omer Abu Elkheirď&#x2C6;

4. How can the teaching of thinking be incorporated across the curriculum. 11. The Need to Teach Thinking In this section we will cite the writings of some scholars, Western and Muslim that are related or relevant to the study. For the purpose of discussing previous studies in the field, we classify those who have written about thinking into four groups: A group of scholars who correlate between thinking and the growth and maintenance of free societies. This group assumes that inclusion of thinking in learning will enhance children to be matured physically, emotionally and intellectually. Moreover, they relate studentsâ&#x20AC;&#x2122; survival in the environment of learning to the teaching of thinking (Louis and Raths, 1967, Beyer, 1988). Along the same line, Shari Tishmah, (et al: (1995) argue that the purpose of teaching thinking is to prepare students for a future effective problem solving, thoughtful decision making and long life learning. Another group of scholars maintains that one of the most important reasons for teaching thinking is the consideration of thinking skills as essential means for achieving and understanding of subject matter discipline and mastery of technical skills (Brasford, 1986 and Marzan, 1992). Similarly, Glaser (1984) in his work on problem solving indicates strong interaction between the structure of knowledge and the cognitive processes used for the acquisition of knowledge and intellectual skills. He adds that the effectiveness, validity and importance of curriculum content entail appropriate balance to reflect

‫ﺍﻟﻔﻠﺴﻔﺔ ﻭﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ‬

‫ﻫـ‬1422/ ‫ﻡ‬2001 ،(2) ‫ ﻋﺩﺩ‬، (3) ‫ ﻤﺠﻠﺩ‬، ‫ﺘﻔﻜ ﱡﺭ‬

contemporary knowledge in a subject matter area. Ristow and Presseisn (1988) , support the same point by arguing that , the possibilities to increase students’ creativity and critical thinking capacities have been regarded as major causes to teach thinking if schools concentrate on how to do so. A third group considers importance of thinking as a trend to cope with the phenomenon of modern technology (Robinson, 1987, and D. Gough, 1991). According to some scholars in this group, the significance of thinking deserves to be taught across the curriculum so as to increase the student’s enthusiasm towards learning. Teaching thinking across the curriculum depends on various factors such as student’s age, experience and developmental levels (Collins and Brown, 1962). In this regard, Vincent Roggiero (1988), states that: “Teaching thinking across the curriculum means focusing in attitudes, habits and intellectual skills common to all disciplines or specific to one discipline in such away that students both understand how important contributors to the discipline reached their conclusion and solve problems, and acquire skill in reaching conclusions and solving problems themselves … p11’’(1)

Finally, the last group, for the purpose of dealing with Muslims’ contribution in the field of thinking, we will concentrate on the works of contemporary Muslim scholars to the (1 )

Vincent Rayan Ruggiero (1988) , Teaching Thinking Across The Curriculum , New

York , Harper and Row.

The Need To Teach Thinking

Gasim Omer Abu Elkheir

extent that enable us to examine their participation in the issue of thinking. History has shown us that the efforts of Muslim scholars have contributed much to this. Therefore, it is unfair to ignore those who have done much work in this regard. From those we can choose Al – Ghazzali (AD 1085-1111), Ibn Rushd or Averroes as he is called in the West - (AD 1126-98), Ibn Khaldoun (AD 1332-1406) and Ikhwan Alsaffa who managed to play remarkable roles in the history of human Knowledge. For example, Ikhwan Al – Saffa succeeded to draw a comprehensive curriculum in its nature and scope by paying attention to all human knowledge traditionally and rationally aiming at achieving spiritual growth as well as intellectual ones (1). In addition, when writings of some contemporary scholars in the Muslim World are reviewed, it is observed that their research works to deal with thinking are highlighted generally within different issues such as philosophy of education, theory of knowledge and pedagogy of Qur’an and Suunah. This generic scope about thinking is a fundamental factor to ensure the improvement of the Muslims’ education system. In Islam, which is a comprehensive way of life, it is inappropriate to deal with an issue without a consideration for its ideology and philosophy. For that we observe that different scholars have been dealt with thinking generally within the topics that related to education such as philosophy and pedagogy. Rosnani Hashimi, for instance,

(1)

Hashimi, R. (1996), Educational Dualism in Malaysia, Oxford, p84.

‫ﺍﻟﻔﻠﺴﻔﺔ ﻭﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ‬

‫ﻫـ‬1422/ ‫ﻡ‬2001 ،(2) ‫ ﻋﺩﺩ‬، (3) ‫ ﻤﺠﻠﺩ‬، ‫ﺘﻔﻜ ﱡﺭ‬

argues that Islam encourages thinking as Allah (S .W) Has provided man with two books, which contain the signs – A’yahat of the Author.The first one is the Revelation – the Qur’an – and the second being the natural phenomena surrounding man. Both books invite man not only to observe and reflect about the signs, but more importantly to think about their Author. The Qur’an stresses the importance of knowledge “content” and forbids man from following unfounded speculations and blind imitation. In a number of cases, empirical of the relation and practical experimentation are mentioned as means of coming to the proper understanding of the truth (1). Along the same line, Golshani states that the perception of the divine signs and their relation to the Author are within the reach of the intellect, which is capable of reflection. (2) By the same token, Rashdan (1992), proposes that, as Tawheed is the essence of Islam, man has been endowed with the special noble status of being atrastee (vicegerent) on Earth. He deserves this status by being endowed with intellect to choose (1). In Islam, most importantly, the mere thinking is not emphasized, but critical thinking is considered as an unending process of reading and understanding the Qur’an as well as the Universe. In this regard, Yeddullak Kazmi considers that such (1 )

Ibid,pp 96-99.

(2 )

Golshani (1997), The Holy Qur’an and the Sciences of Nature, Birmingham, pp 122-

151. Muhammad Ayed Rashdan (1992), Teaching and Teacher Qualities: Western and Islamic Perspective, Selangor, Department of Education U.I.A.

(1)

The Need To Teach Thinking

Gasim Omer Abu Elkheir

understanding enables a Muslim to be closer to Allah (S.W) in order to grow spiritually and intellectually to realize his role in establishing social justice and freedom .In his article entitled “The Role of critical Thinking in Islam” Kazmi states that: “If Tawheed is the axis around which both social and personal existence revolve, then Tagwa is the process by which Tawheed is first internalized and then lived in both spheres. Armed with the twin concepts of Tawheed and Tagwa, a Muslim needs to look critically both at his/ her society and other societies of the world to expose at the individual and social level any deviation from Tawheed and falling away from Tagwa. These concepts are simultaneously the guide to organize individual life and determining social structures. Both are radical Islamic concepts and powerful critical tool because situated in the world yet their point of reference is outside this world…

Likewise, Malik Badri explains the importance of thinking from a psychological angle. He considers thinking as a mean of worship to purify the believer’s soul and body. Through thinking a Muslim can get rid of many disasters he faces (1) To sum up this section, Western scholars have proposed various factors to rationalize the teaching of thinking .For most of them thinking skills are now considered essential for achieving understanding of the subject matter discipline and mastery of technical skills (Pressein 1988, Marzona 1992). Teaching of (1 )

Malik Badri (1993), al-Tafakkur Minal- Mushada ela Shouhood: Dirasa Nafsiah (in

Arabic). Jordan, IIIT. P 5o.

‫ﺍﻟﻔﻠﺴﻔﺔ ﻭﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ‬

‫ﻫـ‬1422/ ‫ﻡ‬2001 ،(2) ‫ ﻋﺩﺩ‬، (3) ‫ ﻤﺠﻠﺩ‬، ‫ﺘﻔﻜ ﱡﺭ‬

thinking also enables educators easily and properly to connect prior knowledge with new information. Consequently, such connection entails a real understanding of concepts, principles and generalization in order to achieve good judgement and a genuine intellectual performance. However, Muslim scholars relate thinking to the development of the total person (Insan Kamil) and to ad- din (way of life). Reasons for Teaching Thinking A review of research findings done by Kathleen Cotton in thinking (2) shows that there are several reasons to teach thinking. From those reasons the following are mentioned: 1-Thinking skills are necessary for people to handle the rapidly changing technology of today’s world .If people have to live with such drastic changes, they should be highly educated and equipped with the necessary tools, 2- Thinking skills are learnable, they, are needed to be developed, 3- Instruction in thinking skills promotes intellectual growth and academic achievement, 4- Many commercial thinking skills programs have been shown to bring about improvements in students’ performance on intelligence and achievement tests, and 5- Students’ performance has been shown to be improved as a result of teaching and learning of thinking skills. Criticism (2)

For more details check ..http: / www. Nwral. / scpd /Sirs/6/Cule.html. 10

The Need To Teach Thinking

Gasim Omer Abu Elkheirď&#x2C6;

From the foregoing discussion and statements, the ultimate purpose of teaching thinking in the West is to prepare learners to be knowledgeable, self-determined and skillful. The criticism, which can be directed to this perspective, is that the above â&#x20AC;&#x201C; mentioned objectives are considered essentially a materialistic realm. Striving for excellence and conducting of creative thinking or critical thinking are usually done to face practical aspects of life to increase productivity and solving problems. Western thinkers have not paid attention to the recognition of the Authority, of the Creator and of the universe. Thus, they have failed to investigate the Commander of the world to realize whether the man has been given a mission and a code to live for and live by or not

(1)

. In fact, emphasis on thinking is to fulfill

temporal needs or benefits suitable to their paradigm of life. In other words the Western perspective lacks the sum of values or the generic concepts that organize, control and corrects the behavior of those who will be involved in thinking. For example, although Edward De Bono is widely regarded as the founder of the concept of lateral thinking and developed formal techniques for deliberate critical thinking, he failed to present reasonable causes for why people struggle for thinking rather than to fulfill temporal objectives. However, although western perspective has (1 )

Mohammad, R. Mirzr and Muhammad Iqbal Siddiqi (1996), Muslimsâ&#x20AC;&#x2122; Contribution to

Science, Kazmi Publcation, p. 278. , Lahore .

‫ﺍﻟﻔﻠﺴﻔﺔ ﻭﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ‬

‫ﻫـ‬1422/ ‫ﻡ‬2001 ،(2) ‫ ﻋﺩﺩ‬، (3) ‫ ﻤﺠﻠﺩ‬، ‫ﺘﻔﻜ ﱡﺭ‬

faced with such critique, Western thinkers have proposed systematic and comprehensive approaches, materials and logical reasons to the extent that they have achieved much in the field of education as well as other fields. In contrast, Muslims derive their perspective of thinking from Islam, which is radically opposed to the materialistic approach in the acquisition of knowledge, science, technology and the way of thinking. Idealistically, Islam urges Muslims that they should always remember Allah (S.W) and seek His proximity as a primary goal.(1)As such, Islam’s emphasis on thinking is to urge and motivate its followers to perform teachings of Islam effectively and with complete understanding and total faith. In other words importance of teaching thinking in Islam, is to enable people to worship Allah (S.W.) But unfortunately, although Muslims have been given the Qur’an, the primary source of reference, and the Hadith for them to use as guidance, Muslims are still beset with problems. This scenario is a result of the malaise of Muslims’ minds that has not matured or developed to understand and formulate teachings of Islam effectively into a way of life. This is further aggravated by other situation.

Catering

for

solutions,

several

reasons

were

investigated by scholars as causes for such situation. For example, Al – Attas proposes that the reasons led to the Ummah’s dilemma are confusion and error in knowledge. He

(1 )

Golshani (1997) , the Holy Qura'n and the Sciences of Nature, Birmingham , p.74.

The Need To Teach Thinking

Gasim Omer Abu Elkheir

believes that the education crisis in Muslims ‘ World is due mainly to the borrowing of Western concepts of education and culture

(1)

’ These reasons enabled the unqualified leaders who

lack high moral, intellectual and spiritual requirements to be responsible of Muslims ‘ affairs .In the same regard, Abdul Hamid Abu Suliman argues that closing the door to true ijtihad and intellectual enthusiasm so early resulted in the Ummah’s backwardness. In addition to that, interrelated causes such as inadequate studies on the general organization of the society, political conflicts and separation of political and intellectual leadership affected negatively the methodololog and content of Islamic thought (2). III. Thinking in Qur’an and Hadit a)The Place of Thinking in Holy Qur’an The Qur’an has a comprehensive framework of thought that relates between the seen and the unseen on one hand, Revelation and Reason on the other. Thus, one of the most distinctive features of the Holy Qur’an among Muslims as well as non– Muslims, is the importance given to thinking

(1)

The Qur’an

appeals constantly to reason and experience, and emphasizes the

(1)

Al-Attas (1991) ,The Concept of Education in Islam :A framework for an Islamic Philosophy of Education. Kuala Lumpur. Istak p33-38. (2 ) Abdul Hamid Ahmed Abu Suliman, (1991), . Crisis in the Muslims' Mind , U.S.A. (1 )

IIIT. p.44-65 Al- Agad M.Abbas ,al –Tafkeer Farida Islamiah (Thinking is Compulsory in Islam),

Cairo, Nahdut Masr. p.3.

‫ﺍﻟﻔﻠﺴﻔﺔ ﻭﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ‬

‫ﻫـ‬1422/ ‫ﻡ‬2001 ،(2) ‫ ﻋﺩﺩ‬، (3) ‫ ﻤﺠﻠﺩ‬، ‫ﺘﻔﻜ ﱡﺭ‬

observable aspect of Reality in several verses throughout the Book , (2) for example: “It is God Who causeth the seed grain and the date – stone to split and sprout . He causeth the living to issue from the dead , and He is the One to cause the dead to issue from the living . That is God : then how are ye deluded away from the truth” (6:95) From the above new verse some scholars support the historical claims that spirits of inquiring and new methods of experiment, observation and measurement, on which modern science is based, are all contributions of those who followed the teachings of Islam regarding the faculty of reasoning

(3)

. As it

was explained earlier, Allah (S.W) raises the faculty of reasoning in man by being given two books, which contain the Signs of the Creator. The first book is the Revelation –the Qur’an and the second is the Universe, the natural phenomena surrounding him. Man was given a unique position by being appointed by Allah (S.W) as a vicegerent on the earth. Such a situation bestowed on man honor and privilege because of the faculty of reasoning that charges him with a prominent role that needed to be developed 1- Qur’anic Discourse Regarding Thinking According to Al- Attas the true Islamic concepts can only be found in the Arabic Language which being the Language of the (2 )

Mohammad , R. Mirzr and Igbal Siddigi (1986), Muslims’ Contribution to Science ,

Lahore , Kazmi publication,p.54. (3 ) Ibid, P. 55.

The Need To Teach Thinking

Gasim Omer Abu Elkheir

Qur’an. Arabic Language is a scientific language, an embodiment and vehicle of true Islamic concepts (1). He says: “The scientific structure of Arabic attested to by the mere fact that it is the Language in which the Holy Qura’n is revealed. When God, Glorious and Most Exalted, says that the Holy Qura’n is Arabic contains no crookedness’ what is implied with reference to the language is that since the Holy Qur’an is the fountain of true knowledge, the linguistic form through which that knowledge flows and by which is made to flow, must also of such a nature that it too is not susceptible of crookedness that is, of evictions from the straight course, from the right meanings that convey truth directly, without swerving elsewhere, without distortion” … p2.

Therefore, to discuss the significance of thinking as mentioned in Qur’an leads us to analyze some intellectual dissertations referring to the faculty of thinking In this regard we observe the following: 1) One of the fundamental characteristics of the Qur’anic discourse pertaining to reasoning is that, words used to express thinking do not occur in infinitive way. Instead, adjectives and verbs such as yatafakkarun, ya’lamun, ya’gilun , tazakarun and yafgahun are used intensively to show (continuously)

(1 )

AL-Attas. (1991) , The Concept of Education in Islam : A Framework for an Islamic

Philosophy of Education, Kuala Lumpur Istak . p p.1-6

‫ﺍﻟﻔﻠﺴﻔﺔ ﻭﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ‬

‫ﻫـ‬1422/ ‫ﻡ‬2001 ،(2) ‫ ﻋﺩﺩ‬، (3) ‫ ﻤﺠﻠﺩ‬، ‫ﺘﻔﻜ ﱡﺭ‬

different stages of intellectual and rational thinking. For example, Allah says in His Book: “It is He who sends down rain from the sky. From it ye drink, and out of it (grows) the vegetation on which ye feed your cattle. With it He produces for your corn, olives date palms, grapes and every kind of fruit: verily in this is Sign for those who give thought.” (16:10-11) “It is He Who maketh the stars (as beacon) for you, that you may guide yourselves, with their help, through the dark spaces of land and sea. We detail our Signs for people who know.” (6:97) “He has made subject to you the night and the Day, the sun and the moon, and the stars are in subjection by His Command: verily in this are Sings for those who are wise.” (16:12) “And of every thing we have created pairs: that might mindful. (51:49) “It is He Who has produced you from a single person: here is the place for sojourn and a place of departure: We detail Our Signs for people who understand. (6:98) In the above verses and others it is clear that the Qur’an aims to project the availability of the faculty of reasoning. Moreover the objectives of that are to control the conscience, to realize the facts, to distinguish between things and to weigh between contradictors so as to reach a true judgement. For that,

The Need To Teach Thinking

Gasim Omer Abu Elkheir

in other verses Allah (S.W) praises those who do so and describes them by being given wisdom and magnificent benefits. “He granteth wisdom to whom He pleaseth; and to whom wisdom is granted receiveth indeed a benefit overflowing; but none will grasp the Message but men of understanding” (2:269). From the foregoing verses and others, several terms are used in the Qur’an in reference to the faculty of reasoning and acquiring knowledge. (1)These terms include the ability of aqle or ta’aqqul(reasoning), ta’weel(interpreting),tadabbur (contemplation),fiqh(understating)tafakkur(meditation), tazakkur (remembrance),nadhar (sight),shuhood (attendance),Ibsar (sight), and hikmak (wisdom). The Qur’an does not mention certain criteria to classify the faculties of reasoning according to their priorities in the hierarchy of intellectual processes. Evidence associated with those words when are mentioned in the Holy Qur’an gives us some instructions to explain their meanings in the context in which they are used

(1 )

(1)

Abdul – Rahman Salih Abdulla (1982) , Educational Theory: A Quranic Outlook, Um al

Qura University, p.87. (1 ) Al-kailani, Majid Ursan (1997) .Ahdaf al – Tarbbiah al- Islamiah fi Tarbiyat al fard wa Ikhraj Al Ummah wa Tanmiyat al ukhuwwuha al insaniyah, (Objectives of Islamic Education), in Arabic Herndon. IIIT. p.75. (2) Ibn Manzur, Lisan al-Arab, vol.13. p.485.

‫ﺍﻟﻔﻠﺴﻔﺔ ﻭﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ‬

‫ﻫـ‬1422/ ‫ﻡ‬2001 ،(2) ‫ ﻋﺩﺩ‬، (3) ‫ ﻤﺠﻠﺩ‬، ‫ﺘﻔﻜ ﱡﺭ‬

2) The Qur’an also uses various nouns or terms such as aqle, qulb, nuha, hijr , hilm and fu’ad to express the faculty of reasoning in several verses. The term aql literally means the ability to control one’s self or to direct it towards good deeds. It is also means detention and verification of evidence (2) Allah (S.W) says: “They will further say: Had we but listened or used our intelligence, we should not (now) be among the Companions of the blazing Fire! “ (67:10) “Behold! In the creation of the heavens and the Earth; in the alternation of the night and the day; in the sailing of the ships through the ocean for the profit of mankind; in the rain which god sends down from the skies, and the life which He gives therewith to an earth that is dead; in the beasts of all kinds that He scatters through the earth; in the change of the winds, and the clouds which they trail like their slaves between the sky and the earth; - here indeed are Signs for people that are wise’ (2:164) Qulb and Iubb are used to mean the essence or the center of a thing. They are distinguished by the fact that qulb has three usages, it means mind, and opinion or that organ exists in the chest

(1 )

. Lubb is more specific than qulb, therefore, those who

are described as ulu al – albab are praised because of their (2)

ur, Lisan al-Arab, vol.13. p.485. Qamus al-Qur'an, pp.388-89 (quoted in Abdul-Rahman Salih abdulla (1982), ucational Theory :AQuranic Outlook, p.87.

(1)

The Need To Teach Thinking

Gasim Omer Abu Elkheir

abilities to contemplate and capability of distinguishing truth from falsehood (2). The term fu’ad is also used to express intellect and

interpret

means

perception,

reasoning

and

understanding the Sign or an issue by using analysis to realize the connection of different phenomena

(3)

Hilm (plural Ahlam) is

used to display the faculty of reasoning. According to Qurtubi Hilm is given high rank. While hilm is the talent of acquiring knowledge, aql is the capacity to differentiate between categories of knowledge

(4)

.. Hijr and Nuhha are also used to demonstrate

the faculty of reasoning and intellect in the Qur’an. They refer to the deterrent power of mind. Thus, those who are described as thu hiji or thu al – nuhha are the ones who control themselves from not being influenced negatively .. “Is it not a guidance to such Men (to call to mind) How many generations before them We destroyed, in whose haunts They (now) move? Verily In this are Signs for men Endued with understanding ‘ (20:128). “Do they not travel through the land, so that their hearts (and minds) may thus learn to hear? Truly it is not their eyes that are blind, but their hearts which are in their breasts” (22:46) Besides the foregoing terms, as explained earlier, the Qur’an talks about the faculty of intellect and reasoning in a form of (2 )

Qurrfubi, Vol 4 , P.87.

(3 ) (4 )

Golshani (1997) , The Holy Qura'n and the Sciences of Nature, Birmingham,p.98. Qurtubi, vol . 17.p.73 (quoted in Golshani, 1997).

‫ﺍﻟﻔﻠﺴﻔﺔ ﻭﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ‬

‫ﻫـ‬1422/ ‫ﻡ‬2001 ،(2) ‫ ﻋﺩﺩ‬، (3) ‫ ﻤﺠﻠﺩ‬، ‫ﺘﻔﻜ ﱡﺭ‬

adjectives. The justification of this usage is that Qur’an considers those faculties are function of the heart that are happening inside the man before they are transferred to sensitive actions in his external organs

(1)

. Among the adjectives used for the faculty of

reasoning are: First: Ta’weel is the ability of the qulb that is used to accumulate information and retrieve it to function when is needed. It comprises all the faculties of reasoning and associated with realization of practical applications that encounter theoretical commitments. For example, the story of Yusuf (A.S) when he was asked to interpret the King’s dream Allah (S.W) Says: “O Joseph” (he side) “O man of truth! Expound to us (the dream) of seven fat kine whom seven lean ones devour, and of seven green ears of corn and (seven) others withered: that I may return to the people, and that they may understand “ (12:46). Second: Tadabbur means the ability of associating between preambles and results to find out causes that play a role in such consequence (1).

(1 )

AL-Kailani , Majid Ursan (1997) Ahdaf al –Tarbbiah al –Islamiah fi Tarbiyat al fard Wa

Ikhrey Al Ummah wa tanimiyat al Ukhuwwuh al Insaniyah, Objectives of Islamic Education), Herndon IIIT .p.76.

(1) (2)

.Ibid , P. 76-79. Ibid p. 77. 20

The Need To Teach Thinking

Gasim Omer Abu Elkheir

“Do they not consider the Qur’an (with care). Had it been from other than God, they would surely have found therein much discrepancy “ (4:82). Third: Tafakkur means the ability to use the capacities of reasoning for sake of truth (2). “Do they not reflect in their own minds? Not but for just ends and for a term appointed did God create the Heavens and the Earth, and all between them: yet are there truly many among men who deny the meeting with their Lord (at the Resurrection)! “(30:8). Fourth: Tadhakur indicates the ability Of remembrance of experience (1) for the purpose of criticism in order to reach to the true judgement due to instruction of Qur’an and Sunnah . “Not equal are the blind and those who (clearly) see: Nor are (equal) those who believe and work deeds of righteousness, and those who do evil. Little do ye learn by admonition “(40:58) Fifth: Nadhar (view) is used in the Qur’an with abilities of hearing and sight aiming to encourage and motivate mankind to think rationally and critically about the Universe and its phenomena. Allah (S.W) says: “Now let man but think from what he is created! “(86:5).

(1 )

Ibid .p 76.

‫ﺍﻟﻔﻠﺴﻔﺔ ﻭﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ‬

‫ﻫـ‬1422/ ‫ﻡ‬2001 ،(2) ‫ ﻋﺩﺩ‬، (3) ‫ ﻤﺠﻠﺩ‬، ‫ﺘﻔﻜ ﱡﺭ‬

”Then let man look at his food, (and how we provide it)” (80: 24). Sixth: Shuhood (Viewing or Observation) is the ability to use the faculty of reasoning beside the other senses effectively. Seventh: Ibsar (Sight, Vision) means the ability that assists the accuracy of understanding and analyzing the phenomena of the Universe (2). “On the Earth are Signs for those of assured Faith * As also on your own selves: will ye not then see* And in heavens I your Sustenance, as (also) that which ye are promised”(51:20-22). Eighth: Hikmah (Wisdom) indicates the meaning of rational ability to understand theoretical relations and sensitive rational that enables people to transfer relations to practical applications, thus, Hikmah seems as if it is equivalent to specific experiences that a person could have acquired throughout his life (1). “He granteth wisdom to whom He pleaseth; and he to whom wisdom is granted receiveth indeed a benefit overflowing; but none will grasp the Message but men of understanding “(2:269). From the above discussion, intellectual, moral and ethical issues are mixed in the Qur’an to shape a whole way of life. The terms used to highlight thinking in Qur’an indicate the prominence of critical, creative and reflective thinking that has (2 ) (1 )

Ibid P 77.

The Need To Teach Thinking

Gasim Omer Abu Elkheir

been given a crucial role as tools to man as unique creature of the Universe. Thinking in the Qur’an is a continuous process that raises man to be closer to Allah (S.W) Who appointed him to be the vicegerent on the earth. Shouldering responsibilities of vicegerency (Khilafah) is incumbent in man and indicates the necessity of using what Allah (S.WT) endowed on him so to deserve such a position. “We have honored the sons of Adam; provided them with transport on land and sea; given them for sustenance things good and pure; and conferred on them special favors, above a great of Our creation” (17:70). 1) Factors Affecting Thinking The Holy Qur’an mentions in numerous verses different factors that lead to or affect thinking negatively. For example: “That is because they believed, then they rejected Faith: so a seal was set on their hearts: therefore they understand not “ (63:3) “ Or have we sent down authority to them, which points out to them the things to which they pay partworship” (30:53) The above verses and others show that the lack of thinking has affected faith negatively. The principal role of faith in understanding is to restore man’s faculty of intellect to its original command. Faith arms a thinker with a comprehensive view of things he observes and their interrelations. It also enables

‫ﺍﻟﻔﻠﺴﻔﺔ ﻭﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ‬

‫ﻫـ‬1422/ ‫ﻡ‬2001 ،(2) ‫ ﻋﺩﺩ‬، (3) ‫ ﻤﺠﻠﺩ‬، ‫ﺘﻔﻜ ﱡﺭ‬

him to realize the insufficiency of his knowledge as well as his need to the guidance of Allah (S.W). (1) Beside the lack of faith, the existence of such factors - as mentioned in Our’an arecausing intellect’s deviation, following one’s desire, fancy and wishes. All those factors affect the profound way of a thinker.(1) “But if hey hearken not to thee, know that they only follow their own lusts: and who is more astray than one who follow his own lusts, devoid of guidance not people given to wrong-doing”. (28:50). Also the Holy Qur’an considers blind imitation of the ancestors, opinion of authorities, ignorance and lack of knowledge are factors that act as obstacles in the way of seeking the truth.(2) “ And they would say: “Our Lord! We obeyed our chiefs and our great ones, and they misled us as to the (right) Path” (33:67) “When it is said to them: “follow what God has revealed:” They say: “Nay! We shall follow the ways of our fathers. “What! Even though their fathers were void of wisdom and guidance? (2:170 and 40:83)

(1)

Abdul Hamid Ahmed Abu Suliman (1997), Crisis in the Muslims’ Mind, U.S.A. IIIT.p.149. (1) Golshani (1997), the Holy Qura’n and the Sciences of Nature, Birmingham, pp. 149-67. (2) Ibid. ,pp, 149-69.

The Need To Teach Thinking

Gasim Omer Abu Elkheir

“Noah said: “O my Lord! I do seek refuge with Thee, lest I ask Thee for that of which I have no knowledge unless thou act like the ignorance” (11:47)

B) The Place of Thinking in the Hadith It is well known that the Qur’an and Hadith are the fundamental sources of Islamic ideology. If Qur’an is the theoretical framework in Islam, Hadith is its application. Although the man has been created in the best of moulds (At-tin4), his knowledge is limited. The Prophet Mohammed (SAW) was sent to mankind to teach him to realize his duties, potentials and responsibilities towards their Creator. Rasulullah (SAW) emphasized the importance of knowledge and the development of intellect (aql) to his Ummah as an Ibaddah. To enable Rasulullah (SAW) to achieve his mission, Allah (SW) commands mankind to obey the Prophet and imitate him in his acts because the Prophet’s behavior represents the highest standard that should be copied by the human beings.(1) “O ye who believe! Obey Allah, and obey the Messenger, And those charged With authority among you. If ye differ in any thing Among yourselves, refer it to Allah and His Messenger, if ye do believe in Allah and the Last Day: that is best, and most suitable for final determination” (4:59). (1)

I bid, P. 106

‫ﺍﻟﻔﻠﺴﻔﺔ ﻭﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ‬

‫ﻫـ‬1422/ ‫ﻡ‬2001 ،(2) ‫ ﻋﺩﺩ‬، (3) ‫ ﻤﺠﻠﺩ‬، ‫ﺘﻔﻜ ﱡﺭ‬

However, if the Qur’an presents general directions or defines of the philosophy of life, Hadith- in accordance with the Qur’an- defines plans and explains suitable programs that organize the lives of individuals and societies. In this regard, Allah says: “By the Star when it goes down* Your Companions is neither Astray nor being misled* Nor does he say (aught) of (his own) Desire* It is no less than Inspiration send down to him”(53:1-4). The above verse authorizes and justifies characteristics that set a clear example for those who are praised in the Qur’an by Performing good deeds and following His path. It was narrated that the prophet himself Said: “ I am appointed Apostle for perfection of highest morals and virtuous most action.” In the field of thinking, in the same line with Holy Qur’an, the Hadith pays a great attention to the acquisition of knowledge, various classifications of thinking and scientific justification. Abdullah Bin Abbas narrated that the Prophet (SAW) said: “ The sun and the moon are two Signs of Allah. They do not eclipse because of someone’s death or life. So, if you see them (i.e. eclipse), celebrate The Praises of Allah (i.e. pray!” (1) In addition to that the Hadith contains values and attributes that are related to thinking such as love of scientific research, (1)

Muhammad Muhsin Khan, Translation of Sahih al-Bukhari, Hadith of Sun, The Book of the Beginning of the Creation. Vol. 4.

The Need To Teach Thinking

Gasim Omer Abu Elkheir

accuracy of observation, searching for truth, criticism and prioritizing alternatives. When we refer to discuss issues related to thinking in Holy Hadith we generally observe that the Hadith includes different types of thinking such as follows.(2) First: Contemplating thinking which aims to motivate Muslims to be equipped with tools that enable them to think about natural phenomena and man’s creation (1). It was narrated in Sahih al-Bukhari that the Prophet (SAW) asked his Companion Abu-thar aboutthe sunset. He says: “ Narrated Abu Thar: The Prophet (SAW) asked me at sunset, “Do you know where the sun goes (at the time of sunset)? I replied,” Allah and His Apostle know better,” He said: “It goes (i.e. travels) till it prostrates itself underneath the Thorne, and take the permission to rise again. And it is permitted and then (a time will come when) it will about to prostrate itself but its prostration will not be accepted, and will ask permission to go in its course, but it will not be permitted, but it will be ordered to return whence it has come and so it will be rise in the west. And that is the interpretation of the Statement of Allah (S.W) “And the sun Runs its fixed course for a term (decreed). This is the Decree of (Allah) The Exalted in Might, The all-Knowing” (36:38) (2).

(2)

Abduljuad al-Syyed Bakr (1983), Falsafat al-Tarbiyah al-Islamiah fi al-Hadith al= Shareef. Cairo, Dar al-fikr al-arabi. p. 199-225. (1 ) Ibid P.199. (2)

Muhammad Muhsin Khan, Translation of Sahih al-Bukhari, No. 421. The Book of the Beginning of the Creation. vol.4 p.283.

‫ﺍﻟﻔﻠﺴﻔﺔ ﻭﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ‬

‫ﻫـ‬1422/ ‫ﻡ‬2001 ،(2) ‫ ﻋﺩﺩ‬، (3) ‫ ﻤﺠﻠﺩ‬، ‫ﺘﻔﻜ ﱡﺭ‬

Second: Scientific thinking, which aims at providing Muslims with equipment to shoulder their responsibilities as vicegerents of Allah (S.W) in harmony with what they know about religious teachings. Such a situation entails Muslims to struggle for acquiring knowledge so as to perform Allah’s accountability upon them. Herein education or thinking enables Muslims to realize and distinguish between truth and falsehood. Consequently, there are several Hadith that urge, motivate and warn Muslims not to justify or issue Fatwas without knowledge and evidence (1). Based on the above discussion we conclude that both the Holy Qur’an and Hadith lay great emphasis on critical thinking and behavior to read the Signs of Allah. They encourage people to determine the secret of creation by themselves. Moreover, through critical observation, intellectual and rational thinking, they motivate people to connect the Signs of the Book with Signs of the Universe for the sake of Allah (S.W). To put it more clearly, the importance of thinking could be derived from the authenticity that Islam, with which the Qur’an and Hadith represent its vitality and constitution, has the following foundations: 1) A system of belief that defines a Worldview of man towards the existence and life by explaining a particular status towards existence, human life and style of behavior (ethics). Also this (1)

Abduljuad al-Sayyed Bakr (1983), Falsafat al-Tarbiyah al-Islamiah fi al-Hadith aShareef.(in Arabic) Cairo, Dar al-fikr al-arabi. p. 199-225.

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Gasim Omer Abu Elkheir

system of life includes a religion, which is not, a foundation of individual’s life only, but is a global discourse that urges, seeks and supports a common social identity (2) . 2)Vicegerency on the earth which entails man to deal with the Universe in accordance with Allah’s instructions and footsteps of His Prophets (SAW) in every thing. “Did ye think that we created you in jest, and that ye Would not be brought back To Us (for account)” (23:115). 3) Moral responsibility that requires necessary qualifications to fulfill the conditions of vicegerency (freewill, potentials for learning, ability to use the faculty of intellect and acquisition of knowledge). “Say: I am but a man like yourselves, (but) The inspiration has come to me, that your God is One God: whoever expects to meet his Lord, let him Work Righteousness, and, in the worship of his Lord, admit no one as partner” (18:110). C) Characteristics of Thinking as Exposed in Qur’an and Hadith. Following the guidelines of the First and Second World Conferences on Muslim Education, 1977 and 1980, the foundations of Islamic curriculum are Tawheed, Prophet hood and Vicegerency (khilafa). Those foundations which are derived (2)

Erfan Abudl Hamid, al-Atare al-Fikr al-A’am linadhiryiat al-M’arifah fi al-Qur’an alkareem, Islamiyat al-M’arifah, vol.15, winter 1999, p.78.

‫ﺍﻟﻔﻠﺴﻔﺔ ﻭﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ‬

‫ﻫـ‬1422/ ‫ﻡ‬2001 ،(2) ‫ ﻋﺩﺩ‬، (3) ‫ ﻤﺠﻠﺩ‬، ‫ﺘﻔﻜ ﱡﺭ‬

from Qura’n and Sunnah are the essence of characteristics of thinking in the Islamic curriculum. Tawheed is the essence of Islam. It represents the basic upon which Muslim actions revolve. Thus, thinking will be based on Tawheed to lead to the acknowledgement of the Creator. Prophethood (Risalah) which indicates that the Messenger Mohammed (SAW) was sent to set a model and guidance for mankind. It represents a cornerstone to be applied or fulfilled effectively. For that a thinker who wants to achieve his objectives should follow steps of the prophet (SAW) in order for not to be deviated from the right path or influenced negatively. The concept of vicegerecy shows motivation to struggle for excellency (Ehsan) in good deeds and cease the evil ones so as to live in Paradise for ever. D)

Objectives

TeachingThinking

the

Islamic

Curriculum From importance given to thinking in the Qura’n and Hadith, it seems very crucial that curricula in Islamic countries should incorporate teaching of thinking as a major task. Thus, objectives of teaching of thinking in our Islamic curricula are to: 1/ Train or educate Muslims to be subjective in analyzing and criticizing their issues rather than conducting justified criticism. By this Islam teaches Muslims to be responsible when they fail to achieve their objectives rather than supposing other factors or agents to be responsible for their mistakes.(1) (1)

Al-Kailani, Majid Ursan (1997). Ahdaf al-Tarbbiah al-Islamiah fi Tarbiyat al Fard wa Iikhraj al Ummah wa Tanmiyat al Ukhuwwuh al Insaniyah, (Objectives of Islamic Education), Herndon. IIIT.p 80-88.

The Need To Teach Thinking

Gasim Omer Abu Elkheir

For example Adam and Eve consider themselves responsible for their mistake when they disobeyed Allah (S.W) regarding the issue of forbidden tree. “So by deceit he brought about their fall: when they Tasted of the tree, Their shameful parts became manifest to them, and they began to sew together the leaves of the Garden over their bodies. And their Lord called unto them: Did I not forbid you that tree, And tell you that Satan was an avowed Enemy unto you *They Said: Our Lord We have wronged our own souls: If Thou forgive us not and bestow not upon they Mercy, We shall Certainly be lost” (7:22-23). 2/ Help Muslims not to conduct partial or incomplete thinking that focuses on some parts of a phenomenon or a problem instead of the whole parts. The purpose of this is to urge Muslims to think deeply about faith because incomplete thinking is always associated with imitation and weakness of intellect.(1) 3/ Prepare learners to enhance creative thinking instead of imitative thinking (2). By creativity, Qur’an and Hadith aim at discovering new ideas. “Nay! They say: We found Our fathers following A certain religion, and we do guide ourselves by their footsteps* Just in the same way, whenever We sent a (1)

(2 )

Ibid p.82. Ibid p. 84.

‫ﺍﻟﻔﻠﺴﻔﺔ ﻭﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ‬

‫ﻫـ‬1422/ ‫ﻡ‬2001 ،(2) ‫ ﻋﺩﺩ‬، (3) ‫ ﻤﺠﻠﺩ‬، ‫ﺘﻔﻜ ﱡﺭ‬

Warner before thee to any people, the wealthy ones among them said: We found our fathers following a certain religion, and we will certainly follow in their steps: (43:22-23). 4/ Motivate Muslims to perform a type of thinking which is based on evidence and to warn them against issuing judgments without conducting critical investigations and proposing clear evidence (1). “ O ye who believe! If a sinner comes to you with any news, Ascertain the truth, lest ye harm people unwittingly, and Afterwards become full of repentance for what ye have done” (49:6). In the same regard, narrated Abu Hurraira (RAA), the Prophet (SAW) said: “ Beware of suspicion, for suspicion is the worst of false tales; and do not look for the others’ faults and do not spy, and do not be jealous of one another, and do not desert (cut your relation with) one another, and do not hate one another; and O Allah’s worshippers! Be brothers (as Allah has ordered you” (2) 5/ Urge Muslims to conduct thinking collectively instead of individually because one’s fate is some how associated with

(1 ) (2)

Al-Kailani, p. 85. Muhammad Muhsin Khan, Translation of Sahih al Bukhari, The Book of the Discipline. vol.8 p.23.

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Gasim Omer Abu Elkheir

others’.(1) It also encourages them to exchange benefits among themselves as a permanent feature for developing their society. “ And fear the trail which affecteth not in particular (Only) those of you who do wronge: And know that Allah is strict in punishment” (8:25). In the same token narrated Ibn Umr (RAA): heard Allah’s Messenger (SAW) saying: “ All of you are Guardians” Yunis said: Rugaiq bin Hukaim wrote to Ibn Shihab while I was with him at Wadi-al-Qura saying “Shall I lead the Jumu’a Prayer? “ Ruzaiq was working on the land (i.e. farming) and there was a group of Sudanese people and some others with him; Ruzaiq was then the governor of Alia.. Ibn Shihab wrote (to Ruzaiq) ordering him to lead the Jumua’ Prayer and telling him that Salim told him that Abdullah bin Umar had said: heard Allah’s Messenger (SAW) saying: “All of you are guardians and responsible of your wards and the things under your care. The Imam (i.e. ruler) is the guardian of his subjects and responsible for them and a man is the guardian of his family and is responsible for them. A woman is the guardian of her husband’s house and is responsible for it. A servant is the guardian of his master’s belongings and is responsible for them.” I

(1 )

AL .Kailani.86.

‫ﺍﻟﻔﻠﺴﻔﺔ ﻭﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ‬

‫ﻫـ‬1422/ ‫ﻡ‬2001 ،(2) ‫ ﻋﺩﺩ‬، (3) ‫ ﻤﺠﻠﺩ‬، ‫ﺘﻔﻜ ﱡﺭ‬

thought that he also said: “A man is the guardian of his father’s property and is responsible for it. All of you are guardians and responsible for your wards and the things under your care” (1) 6/ Urge Muslims to think about the Universe in a way that glorifies the Creator and abolishes superstitious thinking. The Qur’an stresses that the Universe and social life are running according to Allah’s will.

(2)

Success in life depends on one’s

harmony with different elements of the Universe and its laws. This kind of thinking helps Muslims to lead a purposeful life that guides them to be closer to Almighty Allah (S.W) who Says: “ There can be no difficulty to the Prophet in what Allah has indicated to him as a duty: it was the practice (approved) of Allah amongst those of old That have passed away. And the command of Allah is a decree determined” (33:38). “ On account of their arrogance in the land and their Plottw of evil. But the plotting of Evil will hem in only the authors thereof. Now are they but looking for the way the ancients Were dealt with? But no change wilt thou find in Allah’s way (of dealing). No turning off wilt thou find in Allah’s way (of dealing” (35:43). IV. Incorporation of Thinking Across the Islamic Curriculum (1)

Muhammad Muhsin Khan, Translation of Sahih al-Bukhari , No. 18, The Book of the Jumu’a. Vol. 8. p. 9. (2) Hashimi ,R. (1996), Educational Dualism in Malaysia, Oxford, p. 84.

The Need To Teach Thinking

Gasim Omer Abu Elkheirď&#x2C6;

Re-examination of Islamic curriculum is the first and very crucial step for the purpose of assurance that thinking deserves attention to be included in our Islamic curriculum. If the result of such examination is negative, critical and creative thinking should be given consideration and taken care of by adding it to the curriculum either through the direct approach, indirect approach or infusion approach. Referring to the Qurâ&#x20AC;&#x2122;an, we find that different strategies are used to enable man to realize the connection between the various Signs of Allah (SW). Faculty of senses, empirical observation, experimentation and verification, metaphors and parables, questioning, discussion and deductive and inductive rational are used widely and intensively to achieve the above purpose. In this regard we can say that the infusion approach is the more appropriate tool to enhance thinking within the Islamic curriculum because infusion approach takes care of both content and thinking skills. This goes or agrees with those who argue that thinking cannot occur in a vacuum. The appropriateness of this approach comes from the reality that within the Islamic perspective there is a strong link between the elements of the Universe and the ayahs of the Book. The importance of content in the Islamic curriculum that it is derived from unchangeable sources which at the same time provide opportunities

Muslims

strive

for

excellence

understanding those sources in accordance with guidelines which are revealed there.

‫ﺍﻟﻔﻠﺴﻔﺔ ﻭﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ‬

‫ﻫـ‬1422/ ‫ﻡ‬2001 ،(2) ‫ ﻋﺩﺩ‬، (3) ‫ ﻤﺠﻠﺩ‬، ‫ﺘﻔﻜ ﱡﺭ‬

Expansively, incorporation of thinking in the Islamic curriculum is a pertinent indispensable task to achieve the desired objectives. To do so, enormous efforts would be required in order to assist the curriculum to function effectively and successfully. Broadly, the inclusion of thinking into the Islamic curriculum requires tremendous efforts. In this regard one can suggest that: (1) Creating a positive attitude towards thinking should develop a culture of thinking. To perform this task, teachers should be trained to improve their careers. Since teachers have been familiar with certain styles of teaching and dealing with their subjects’ areas, they could be encouraged to take care of thinking within their specialization. (2) A careful attention should be paid to the selection of objectives, which are needed to be achieved. The objectives also required to be stated clearly. In addition, the content is also needs to be organized systematically in a way that suits the level of students and desirable objectives. (3) Teachers should be motivated to depend on instructional methods that were referred to in the Qur’an or inferred from it. These methods include telling stories, asking questions and using metaphors, observation, demonstration, induction, and deduction.(1) Those methods enable both teachers and students to use different thinking strategies such as comparison,

(1 )

Hashimi , R (1996) , Educational Dualism in Malaysia Oxford , p84.

The Need To Teach Thinking

Gasim Omer Abu Elkheirď&#x2C6;

connection between events or things and weighing priorities and alternatives. (4)Teachers, the most important agents in education, should be trained to be creative and innovative. Moreover, they should be selected carefully so as to set a good example to their students. Finding best teachers also entails co-operation of administrators as well as very high skillful training programs and sufficient budgets. All those factors assist a lot in implementing an Islamic-thinking curriculum. (5) Parentsâ&#x20AC;&#x2122; involvement and co-operation is very important towards the students. They could defend them against bad mass media programs and peer influences. Parents and teachers should be complementary to each other, so as to ensure effective learning. V. Conclusion To recapitulate the main points, thinking in todayâ&#x20AC;&#x2122;s world is considered in the Western perspective as a very crucial factor for knowledge acquisition. Also thinking is considered more important as a means that enables individuals to have proficient and sufficient devices to cope with the technology and rapid changes of the new millennium. Proposing the above reasons to teach thinking, Western thinkers have succeeded in presenting the rational of teaching thinking systematically according to their domain. However, Muslims always criticize that the Western perspective of thinking is incomplete because of its emphasis on

‫ﺍﻟﻔﻠﺴﻔﺔ ﻭﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ‬

‫ﻫـ‬1422/ ‫ﻡ‬2001 ،(2) ‫ ﻋﺩﺩ‬، (3) ‫ ﻤﺠﻠﺩ‬، ‫ﺘﻔﻜ ﱡﺭ‬

materialistic dimensions that aim to achieve temporal desires. According to some Muslim scholars, such a way of thinking ignores very important issues concerning this life and the Hereafter such as the world of Unseen and most importantly, knowing one’s Creator. In fact, both Qur’an and Suunah include a clear invitation to use the faculty of senses and reasoning not only to understand, but also to observe, contemplate, reflect and exercise our cognition so that we live up to our unique rational potential. When the Qur’an lays great importance on thinking, it aims at providing mankind with equipment that enable his to perform his responsibilities as true vicegerents and servants of Allah (S.W). Thus, the importance of teaching thinking from the Islamic perspective is to achieve the humanity of mankind who is given high position above all creatures for the purpose of worshipping Allah (S.W) according to His Will that needed to be fulfilled through the faculty of reasoning and seeking Allah’s guidance.

The Need To Teach Thinking

Gasim Omer Abu Elkheir

BIBLIOGRAPHY (1)

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‫ﺍﻟﻔﻠﺴﻔﺔ ﻭﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻭﻡ‬

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Briaima Ibrahim

*Ahmed M.. EL Hassan

Editor-in-Chief:

Shanan

Dr. Abdalla M. AL – Amin

* Musa Adam Abu Zurqa

AL – Na’em Manager of Editing :

Gamal AL- Sharef

Gasim Omer Abu

Yousof AL - Basheer M.

AL khair

Correspondence Editor- in – Chief: IMAM, P.O. Box 526, Wad Medani, Sudan. Tel/ Fax: 249-511-43399

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