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

‫ﺗَﻔﻜﱡــﺮ‬ ( 1423/ 2002)

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‫א‬ ‫" ﺗﻔﻜﺮ" ﻠﺔ ﳏﻜ ﺔ ﻧﺼ ﺳﻨﻮﻳﺔ ﺗﺼﺪﺭ ﻋﻦ ﻣﻌﻬﺪ ﺇﺳ ﻡ ﺍﳌﻌﺮﻓﺔ )ﺇﻣﺎﻡ( ﲜﺎﻣﻌﺔ ﺍﳉﺰﻳﺮﺓ‬ ‫)ﺍﻟﺴﻮﺩﺍﻥ(‪ ،‬ﻭ ﺘﻢ ﺑﻘ ﺎﻳﺎ ﺇﺳ ﻡ ﺍﳌﻌﺮﻓﺔ ﺍﻟﻨﻈﺮﻳﺔ ﻭﺍﻟﺘﻄﺒﻴﻘﻴﺔ ‪.‬ﺗﺘﻜﻮﻥ ﺍ ﻠﺔ ﻣﻦ ﺍﳌﻠﻔﺎﺕ ﺍ ﺗﻴﺔ ‪:‬‬ ‫ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻮﻡ ﻭﺍﻟﻔﻠﺴﻔﺔ ‪ ،‬ﺍﻟﻮﺣﻲ ﻭﻋﻠﻮﻣ ‪ ،‬ﺍﻟﻈﺎﻫﺮﺓ ﺍﻻﺟﺘ ﺎﻋﻴﺔ ‪ ،‬ﺍﻟﻈﺎﻫﺮﺓ ﺍﻟﻄﺒﻴﻌﻴﺔ ‪ ،‬ﺍﻟﺘﺮﺍ‬ ‫ﺍﳌﻌﺮﰲ ﺍﻹﺳ ﻣﻲ ‪ ،‬ﺍﻟﻔﻜﺮ ﺍﻹﻧﺴﺎ ‪ ،‬ﺍﻟﻮﺍ ﻊ ﺍﻹﺳ ﻣﻲ ‪ ،‬ﺍﻟﻌﻮﳌﺔ ‪ ،‬ﺃﻭﺭﺍﻕ ﻟﻠﻨﻘﺎ ‪ ،‬ﺍﻟﺘﻘﺎﺭﻳﺮ‬ ‫ﻭﺍﳌﺮﺍﺟﻌﺎﺕ ‪.‬‬ ‫ﻳﺮﺟ ﻣﻦ ﲨﻴﻊ ﺍﻟ ﻳﻦ ﻳﺘﻘﺪﻣﻮﻥ ﺑ ﺎ ﻬﻢ ﺇﱃ ﺍ ﻠﺔ ﺍﺳﺘﺼ ﺎﺏ ﺍﻟﻨﻘﺎ ﺍ ﺗﻴﺔ ‪:‬‬ ‫ﺃﻥ ﻳﻬﺘﻢ ﺍﻟﺒ ﺍﻟﻌﻠ ﻲ ﺪﻣﺔ ﻴﺔ ﺍﻟﺘ ﻴﻞ ﺍﳌﻌﺮﰲ ﻣﻦ ﻝ ﻣﺼﺎﺩﺭ ﺍﳌﻌﺮﻓﺔ ﺍﻹﺳ ﻣﻴﺔ‪.‬‬ ‫‬‫ﺃﻥ ﻳﻘﺪﻡ ﺍﻟﺒ ﺇﺿﺎﻓﺔ ﻭﺍﺿ ﺔ ﺇﱃ ﺍﳌﻮﺿﻮﻉ ﺍﳌﺪﺭﻭ ‪.‬‬ ‫‬‫ﺃﻥ ﻳﻨﺎﺳ ﺍﻟﺒ ﻭﺃﺳﻠﻮﺑ ﺍﻟﻘﺎﺭ ﺍﳌﻌﺎ ﺮ ‪.‬‬ ‫‬‫ﻳﺸﺘﺮ ﺍﻻﻟﺘﺰﺍﻡ ﺑﻘﻮﺍﻋﺪ ﻭﺷﺮﻭ ﺍﻟﺒ ﺍﻟﻌﻠ ﻲ ﺍﳌﺘﻌﺎﺭ ﻋﻠﻴﻬﺎ ‪.‬‬ ‫‬‫ﻳﺸﺘﺮ ﺘﺎﺑﺔ ﺃﺭ ﺎﻡ ﺍ ﻳﺎﺕ ﻭﺳﻮﺭﻫﺎ ﻭ ﺮﻳ ﺍﻷﺣﺎﺩﻳ ﺍﻟﻨﺒﻮﻳﺔ ﰲ ﺃ ﻞ ﺍﻟﺒ ‪.‬‬ ‫‬‫ﲨﻴﻊ ﺍ ﻠﻮﻝ ﻭﺍﳌﻌﺎﳉﺎﺕ ﺍﻟﺮﻳﺎﺿﻴﺔ ﻋﺪﺍ ﺍﳌﻌﺎﺩﻻﺕ ﺍﻷﺳﺎﺳﻴﺔ ﺗﺮﻓﻖ ﻠ ﻖ ﻣﻨﻔﺼﻞ ﻋﻦ‬ ‫‬‫ﺃ ﻞ ﺍﻟﺒ )ﻻ ﻳﻨﺸﺮ( ‪.‬‬ ‫ﻳﻨﺒﻐﻲ ﻭﺿﻊ ﺎﺋ ﺔ ﻣﺼﺎﺩﺭ ﺍﻟﺪﺭﺍﺳﺔ ﻣﺮﺗﺒﺔ ﰲ ﺎﻳﺔ ﺍﻟﺒ ‪.‬‬ ‫‬‫ﻳﺮﺳﻞ ﺍﻟﺒ ﻣﻄﺒﻮﻋﺎ ﰲ ﻧﺴ ﺔ ﻭﺭ ﻴﺔ ﻭﳏﻔﻮ ﺎ ﰲ ﺮﺹ ﺒﻴﻮﺗﺮ )ﻧﻈﺎﻡ ﻭﻳﻨﺪﻭﺯ ‪ 98‬ﺃﻭ‬ ‫‬‫‪ 2000‬ﺃﻭ ﺃ ﺑﺮﺍﻣ ﺃ ﺮ ﺎﺑﻠﺔ ﻟﻠﺘ ﻮﻳﻞ ﺇﱃ ﻭﻳﻨﺪﻭﺯ ‪ 98‬ﺃﻭ ‪. (2000‬‬ ‫ﺪ ﻧﺸﺮ ﻣﻦ ﺒﻞ ﺃﻭ ﻣﻘﺪﻣﺎ ﻟﻠﻨﺸﺮ ﰲ ﻣﻜﺎﻥ ﺮ‪.‬‬ ‫ﻳﻨﺒﻐﻲ ﺃﻥ ﻻ ﻳﻜﻮﻥ ﺍﻟﺒ‬ ‫‬‫ﻳﻜﺘ ﺍﺳﻢ ﺍﻟﺒﺎﺣ ﻭﻋﻨﻮﺍﻧ ﺍﻟﱪﻳﺪ ﻭﺍﻻﻟﻜﺘﺮﻭ ﻭﺭ ﻢ ﻫﺎﺗﻔ ﻭﻓﺎ ﺴ ﰲ ﻭﺭ ﺔ ﻣﺴﺘﻘﻠﺔ‬ ‫‬‫ﻋﻦ ﺍﻟﺒ ‪.‬‬ ‫ﺘﺎﺭﻫﻢ ﻫﻴ ﺔ ﺍﻟﺘ ﺮﻳﺮ ‪ ،‬ﻭﻟﻠﻬﻴ ﺔ ﺍ ﻖ ﰲ ﺇﺟﺮﺍﺀ ﺗﻌﺪﻳ ﺕ‬ ‫ﺗﻌﺮ ﺍﻟﺒ ﻮ ﻋﻠ ﳏﻜ‬ ‫‬‫ﺟﻮﻫﺮ ﺍﻟﺒ ‪.‬‬ ‫ﺮﻳﺮﻳﺔ ﻻ‬ ‫ﺍ ﻴ ﺔ ﺍﺳﻢ ﺍﻟﺒﺎﺣ ﻋﻨﺪ ﺇﺭﺳﺎﻝ ﺍﻟﺒ ﺇﱃ ﺍ ﻜ ‪ ،‬ﻭ ﻟﻚ ﺃﲰﺎﺀ ﺍ ﻜ ﻋﻦ‬ ‫‬‫ﺍﻟﺒﺎﺣ ‪.‬‬ ‫ﻔ ﺔ )ﺣ ﻢ ‪ (A4‬ﻭﺗﺮﻓﻖ‬ ‫ﻭ‬ ‫ﻋﻦ‬ ‫ﻳﻨﺒﻐﻲ ﺃﻥ ﻻ ﻳﺰﻳﺪ ﻋﺪﺩ ﻔ ﺎﺕ ﺍﻟﺒ‬ ‫‬‫ﺔ ﻣﻨﻔﺼﻠﺔ ﻟ ﻻ ﺗﺰﻳﺪ ﻋﻦ ﻣﺎﺋﱵ ﻠ ﺔ ‪.‬‬ ‫ﺗﺮﺗﻴ ﺍﻷ ﺎ ﺑﺎ ﻠﺔ ﻳ ﺣﺴ ﺍﳌﻠﻔﺎﺕ ﺍ ﺪﺩﺓ ﻣﻦ ﺒﻞ ﻫﻴ ﺔ ﺍﻟﺘ ﺮﻳﺮ ‪.‬‬ ‫‬‫ﻨ ﺍ ﻴ ﺔ ﺎﺣ ﺍﻟﺒ ﺍ ﻜﻢ ﺍﳌﻨﺸﻮﺭ ﻣﻜﺎﻓ ﺓ ﻣﺎﻟﻴﺔ‪.‬‬ ‫‪-‬‬

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‫ﺍﻟ‬ 6-1

‫اﻟﻘﺴﻢ اﻟﻌﺮﺑﻲ‬

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‫ﻣﻠﻒ ﻓﻠﺴﻔﺔ اﻟﻌﻠﻮم واﻟﻔﻠﺴﻔﺔ‬  ‫א‬‫א‬‫א‬‫א‬‫א‬‫א‬  ‫א‬‫א‬‫א‬   34-7 ‫ ﻭﺍﺌل ﺃﺤﻤﺩ ﺨﻠﻴل‬.‫ﺃ‬     ‫ﻣﻠﻒ اﻟﻈﺎهﺮة اﻻﺟﺘﻤﺎﻋﻴﺔ‬  ‫א‬‫א‬‫א‬‫א‬   84-35 ‫ ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺒﺭﻏﻭﺙ‬.‫ﺩ‬   ‫ﻤﻠﻑ ﺍﻟﺘﺭﺍﺙ ﺍﻟﻤﻌﺭﻓﻲ ﺍﻹﺴﻼﻤﻲ‬  ‫א‬‫א‬‫א‬   122-85 ‫ ﺼﺎﻟﺢ ﻗﺎﺩﺭ ﻜﺭﻴﻡ ﺍﻟﺯﻨﻜﻲ‬.‫ﺩ‬   ‫ﻣﻠﻒ ﺕﻘﺎریﺮ وﻣﺮاﺟﻌﺎت‬  ‫א‬‫א‬‫א‬ 128-123 ‫ ﻋﺒﺎﺱ ﻋﺒﺩ ﺍﻟﺤﻠﻴﻡ ﻋﺒﺎﺱ‬.‫ﺩ‬ ‫ﻣﻠﻒ وراﻗﻴــــــــــــــﺎت‬  ‫א‬‫א‬ 174-129 ‫א‬‫ﻋﻼﺀ ﺍﻟﺩﻴﻥ ﺤﺴﻥ‬     

‫اﻟﻘﺴﻢ اﻹﻧﺠﻠﻴﺰي‬

‫ﻣﻠﻒ اﻟﻔﻠﺴﻔﺔ وﻓﻠﺴﻔﺔ اﻟﻌﻠﻮم‬ The Islamic Religious Observance Scale Dr-Ahmed M.EL-Hassan

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‫أوراق ﻟﻠﻨﻘﺎش‬ Towards Islamic English Dr : Ahmed Gasm Elsied

29-46

.‫*ﻁﺒﻊ ﻫﺫﺍ ﺍﻟﻌﺩﺩ ﻋﻠﻰ ﻨﻔﻘﺔ ﺍﻟﻤﻌﻬﺩ ﺍﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ‬ IV

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

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‫ﺍ ‪-:‬‬

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

‫ﺍﻟ ﻴﻜل ﺍ ﺍﺭ ‪:‬‬

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

‫ﺍﻟﻘﺴﻡ ﺍﻟﻌﺭﺒﻲ‬ ‫ﺘﺼﻭﺭ ﻤﻨ ﻭﻤﺔ ﺍﻟﺘﻔﺎﻋﻠﻴﺔ ﺍﻟﺭﺒﺎﻋﻴﺔ ﻓﻲ ﻗﺭﺍﺀﺓ ﺍﻟﻨ ﺎﻡ ﺍﻟﻤﻌﺭﻓﻲ ﺍﻟﻘﺭ ﻨﻲ‬ ‫ﺩﺭﺍﺴﺔ ﻓﻲ ﻤﻨﻁﻕ ﺍﻟﻔﻠﺴﻔﺔ ﺍﻟﻌﻠﻤﻴﺔ‬ ‫ﺃ‪ .‬ﻭﺍﺌل ﺃﺤﻤـﺩ ﺨﻠﻴـل‬

‫ﻨﺤﻭ ﻤﻨ ﻭﺭ ﺤﻀﺎﺭﻱ ﻟﺩﺭﺍﺴﺔ ﺩﻭﺭ ﺍﻟﺩﻴﻥ ﻓﻲ ﺘﺸﻜﻴل ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻔﺎﻋﻠﺔ‬ ‫ﺩ‪ .‬ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺒﺭﻏﻭﺙ‬

‫ﻨﺤﻭ ﺍﻟﻭﺼل ﺒﻴﻥ ﺍﻟﺘﺸﺭﻴ ﻭﺍﻟﺘﻁﺒﻴﻕ‪ :‬ﻓﻘ ﺍﻻﺴﺘﻔﺼﺎل ﻨﻤﻭ ﺠ ﹰﺎ‬ ‫ﺩ‪ .‬ﺼﺎﻟﺢ ﻗﺎﺩﺭ ﻜﺭﻴﻡ ﺍﻟﺯﻨﻜﻲ‬ ‫ﺍﻟﺩﻴﻥ ﻭﺍﻟﺘﺎﺭﻴﺦ ﻭﺍﻟﺴﻴﺎﺴﺔ ﺸﻜﺎﻟﻴﺔ ﺃﻡ ﺘﻌﺎﻴﺵ‬ ‫ﻗﺭﺍﺀﺓ ﻓﻲ ﻜﺘﺎﺏ ‪" ...‬ﻜﻴﻑ ﺼﻨﻌﻨﺎ ﺍﻟﻘﺭﻥ ﺍﻟﻌﺸﺭﻴﻥ"‬ ‫ﺩ‪ .‬ﻋﺒﺎﺱ ﻋﺒﺩ ﺍﻟﺤﻠﻴﻡ ﻋﺒﺎﺱ‬

‫ﻗﺎﺌﻤﺔ ﻭﺭﺍﻗﻴﺔ ﻋﻥ ﻋﻠﻡ ﺍﻟﺘﺎﺭﻴﺦ‬ ‫ﻋﻼﺀ ﺍﻟﺩﻴﻥ ﺤﺴﻥ ﻋﺒﺩ ﺍﻟﺒﺎﻗﻲ‬

English Section The Islamic Religious Observance Scale Dr. Ahmed M.EL- Hassan Shannan Towards Islamic English Dr. Ahmed Gasm Elsied

‫آﻠﻤﺔ اﻟﺘﺤﺮﻳﺮ‬ ‫ﻤﻨﺫ ﺤﺭﺏ ﺍﻟﺨﻠﻴﺞ ﻭﻋﺎﺼﻔﺔ ﺍﻟﺼﺤﺭﺍﺀ ‪1990‬ﻡ ﻭﻤـﺭﻭﺭﹰﺍ ﺒﺄﺤـﺩﺍﺙ ﺍﻟﺒﻭﺴـﻨﺔ‬ ‫ﻭﺍﻟﻬﺭﺴﻙ ﻭﺘﻔﺠﻴﺭﺍﺕ ﺴﺒﺘﻤﺒﺭ ﻭﻤﺎ ﺠﺭﱠﺘﻪ ﻤﻥ ﻋﺩﻭﺍﻥ ﻋﻠﻰ ﺃﻓﻐﺎﻨﺴﺘﺎﻥ ﻭﺍﻨﺘﻬﺎ ًﺀ ﺒﺄﺤـﺩﺍﺙ‬ ‫ﻓﻠﺴﻁﻴﻥ ﻴﻌﺎﻨﻲ ﺍﻹﺴﻼﻡ ﻭﺍﻟﻤﺴﻠﻤﻭﻥ ﻤﻥ ﺤﻤﻠﺔ ﺍﺴﺘﻌﺩﺍﺀ ﻏﺭﺒﻴﺔ ﺘﻜﺎﻟﺒﺕ ﻓﻴﻬﺎ ﺍﻷﻤﻡ ﻋﻠـﻰ‬ ‫ﺍﻟﻌﺎﻟﻡ ﺍﻹﺴﻼﻤﻲ ﺘﻜﺎﻟﺏ ﺍﻷﻜﻠﺔ ﻋﻠﻰ ﻗﺼﻌﺘﻬﺎ ﻭﻟﻴﺱ ﻋﻥ ﻗِﻠﺔ ﻭﺇﻨﻤﺎ ﻨﺤﻥ " ﻜﺜﻴﺭ ﻭﻟﻜـﻥ‬ ‫ﻏﺜﺎ ٌﺀ ﻜﻐﺜﺎﺀ ﺍﻟﺴّﻴل" ﺒﻌﺩ ﺃﻥ ﻨﺯﻉ ﺍﷲ ﻤﻥ ﺼﺩﻭﺭ ﺃﻋﺩﺍﺌﻨﺎ ﺍﻟﻤﻬﺎﺒﺔ ‪ ،‬ﻭﺒﻌﺩ ﺃﻥ ﻗﺫﻑ ﻓﻲ‬ ‫ﻗﻠﻭﺒﻨﺎ ﺍﻟﻭﻫﻥ ﻭﻫﻭ ﺤﺏ ﺍﻟﺩﻨﻴﺎ ﻭﻜﺭﺍﻫﻴﺔ ﺍﻟﻤﻭﺕ؛ ﻫﺫﻩ ﺍﻵﻓﺔ ﺍﻟﺘﻲ ﻟﻡ ﻴﺴﻘﻁ ﻓﻴﻬﺎ ﺍﻟﻨـﺎﺱ‬ ‫ﺍﻟﻌﺎﺩﻴﻭﻥ ﻓﺤﺴﺏ ﻭﺇﻨﻤﺎ ﺴﻘﻁ ﻓﻴﻬﺎ ﺍﻟﻌﺎﻤﻠﻭﻥ ﻓﻲ ﺍﻟﺤﻘل ﺍﻹﺴـﻼﻤﻲ ﺤﻴـﺙ ﻻ ﺘﺨـﺭﺝ‬ ‫ﻤﻤﺎﺭﺴﺎﺕ ﺍﻟﻜﺜﻴﺭ ﻤﻨﻬﻡ ﻋﻥ ﻤﺎ ﻫﻭ ﺸﺎﺌﻊ ﻭﺴﺎﺌﺩ ﻓﻜﻴﻑ – ﺇﺫﻥ‪ -‬ﻴﺴﺘﻁﻴﻌﻭﻥ ﺍﻨﻘﺎﺫ ﺍﻷﻤﺔ‬ ‫ﻭﻋﻼﺝ ﺍﻟﻤﺠﺘﻤﻊ ﻭﻫﻡ ﻴﻌﺎﻨﻭﻥ ﻤﻥ ﺃﻤﺭﺍﻀﻪ ؟‪ .‬ﻭﻫﺎﻫﻭ ﺭﺒﻊ ﻗﺭﻥ ﻴﻤﺭ ﻋﻠﻰ ﺍﻟﺼـﺤﻭﺓ‬ ‫ﺍﻹﺴﻼﻤﻴﺔ ﻓﻤﺎ ﻫﻭ ﻤﺭﺩﻭﺩﻫﺎ ﻓﻲ ﺍﻟﻭﺍﻗﻊ ﺍﻹﺴﻼﻤﻲ ؟! ﻭﻤﺎﻫﻭ ﻤﺴﺘﻘﺒﻠﻬﺎ؟‪.‬‬ ‫ﻥ ﺤﺼﺎﺩ ﺍﻟﺼﺤﻭﺓ ﺍﻹﺴﻼﻤﻴﺔ ﻓﻲ ﺠﻤﻠﺘﻪ ﻴﺘﻤﺜل ﻓﻲ ﺍﻟﻜﺜﻴﺭ ﻤﻥ ﺍﻟﻔﺸل ﻭﺍﻟﻘﻠﻴل ﻤﻥ‬ ‫ﺇّ‬ ‫ﺍﻷﻤل ؛ ﻭﻴﻌﻭﺩ ﺫﻟﻙ ﺍﻟﻔﺸل ﺇﻟﻰ ﻏﻴﺎﺏ ﺍﻟﺘﺨﻁﻴﻁ ﻭﺍﻟﻌﻔﻭﻴﺔ ﻭﺍﻻﺭﺘﺠـﺎل ﻓـﻲ ﺒـﺭﺍﻤﺞ‬ ‫ﻼ ﻋـﻥ‬ ‫ﺍﻟﺤﺭﻜﺎﺕ ﺍﻹﺴﻼﻤﻴﺔ ﻭﺍﻟﺴﻁﺤﻴﺔ ﻭﻀﻴﻕ ﺍﻷﻓﻕ ﻓﻲ ﺍﻟﻔﻌل ﻭﻓﻲ ﺭﺩ ﺍﻟﻔﻌل ؛ ﻓﻀ ﹰ‬ ‫ﻼ ﻓﻲ‬ ‫ﺍﻟﺼﻔﻭﻴﺔ ﻓﻲ ﺍﻟﻌﻤل ﺍﻹﺴﻼﻤﻲ ﻭﻋﺩﻡ ﺘﺠﺎﻨﺱ ﺍﻟﺨﻁﺎﺏ ﺍﻟﺫﻱ ﻴﻌﻜﺱ ﻫﻭ ﺍﻵﺨﺭ ﺨﻠ ﹰ‬ ‫ﺍﻟﺘﻔﻜﻴﺭ‪ .‬ﻭﻫﺫﻩ ﻜﻠﻬﺎ ﺃﺴﺒﺎﺏ ﺃﻗﻌﺩﺕ ﺍﻟﻌﻤل ﺍﻹﺴﻼﻤﻲ ﻭﺸـﻠﱠﺕ ﻗﺩﺭﺘـﻪ ﻓـﻲ ﺍﻟﻤﺩﺍﻓﻌـﺔ‬ ‫ﺍﻟﺤﻀﺎﺭﻴﺔ‪.‬‬ ‫ﻟﻘﺩ ﻋﻜﺴﺕ ﺍﻷﺤﺩﺍﺙ ﺍﻟﻘﻁﺭﻴﺔ ﻭﺍﻹﻗﻠﻴﻤﻴﺔ ﻭﺍﻟﻌﺎﻟﻤﻴﺔ ﻀﻌﻑ ﺍﻟﺨﻁﺎﺏ ﺍﻹﺴـﻼﻤﻲ‬ ‫ﻭﻋﺠﺯ ﺍﻟﺠﻤﺎﻋﺎﺕ ﺍﻹﺴﻼﻤﻴﺔ ﻋﻥ ﺘﻘﺩﻴﻡ ﺤﻠﻭل ﻟﻤﺸﻜﻼﺕ ﺍﻟﻤﺠﺘﻤﻌﺎﺕ ﺍﻹﺴﻼﻤﻴﺔ ﻭﻋـﻥ‬ ‫ﻋﺩﻡ ﻗﺩﺭﺘﻬﺎ ﻋﻠﻰ ﻤﻭﺍﺠﻬﺔ ﺤﻀﺎﺭﺓ ﺍﻵﺨﺭ ﺍﻟﺘﻲ ﺘﺴﻌﻰ ﺇﻟﻰ ﺍﺠﺘﻴﺎﺡ ﺍﻟﻌﺎﻟﻡ ﺘﺤﺕ ﺴـﺘﺎﺭ‬ ‫ﺍﻟﻌﻭﻟﻤﺔ – ﻓﻤﺎ ﺍﻟﻌﻤل؟!‪.‬‬

‫‪1423200214‬א‪‬‬ ‫ﻥ ﺍﻟﻘﻴﺎﺩﺓ ﺴﻭﺍﺀ ﻜﺎﻨﺕ ﻤﺭﺠﻌﻴﺔ ﺴﻴﺎﺴﻴﺔ ﺃﻭ ﺩﻴﻨﻴﺔ ﺃﻭ ﺨﻼﻓﻪ ﻫﻲ ﻟﺒﻨـﺔ ﺘﺄﺴـﻴﺱ‬ ‫ﺇّ‬ ‫ﺍﻟﻤﺠﺘﻤﻊ ﺍﻟﻤﺴﻠﻡ ﺍﻟﺭﺍﺸﺩ ﻭﻫﺫﻩ ﺍﻟﻤﺭﺠﻌﻴﺔ ﻟﻴﺴﺕ ﺭﺃﺱ ﺍﻟﺩﻭﻟﺔ ﺃﻭ ﺍﻟﻭﺍﻟﻲ ﻓﻘﻁ ﺒل ﺘﻨـﺩﺍﺡ‬ ‫ﺇﻟﻰ ﺃﺼﻐﺭ ﻨﻭﺍﺓ ﻤﺠﺘﻤﻌﻴﺔ ﺴﻭﺍﺀ ﻜﺎﻨﺕ ﺃﺴﺭﺓ ﺃﻭ ﺨﻠﻴﺔ " ﻜﻠﻜﻡ ﺭﺍﻉ ﻭﻜﻠﻜﻡ ﻤﺴﺅﻭل ﻋﻥ‬ ‫ﺭﻋﻴﺘـﻪ"‪ .‬ﻭﻤﺄﺴﺎﺓ ﺍﻟﻌﻤل ﺍﻹﺴﻼﻤﻲ ﺍﻟﻤﻌﺎﺼﺭ ﻫﻭ ﻏﻴﺎﺏ ﺍﻟﻘﺩﻭﺓ ﺍﺒﺘـﺩﺍﺀﹰﺍ ﻤـﻥ ﺍﻟﺒﻴـﺕ‬ ‫ﻓﺎﻟﺸﺎﺭﻉ ﻓﺎﻟﻤﺩﺭﺴﺔ ﻓﺎﻟﺠﺎﻤﻌﺔ ﻓﻤﻜﺎﻥ ﺍﻟﻌﻤل ﻓﺈﺩﺍﺭﺓ ﺍﻟﺩﻭﻟﺔ ‪ .‬ﻭﺇﻥ ﺍﻟﺨﺴﺭﺍﻥ ﺍﻟﻤﺒﻴﻥ ﻷﻤﺔ‬ ‫ﺍﻟﻤﺴﻠﻤﻴﻥ ﻴﻌﺯﻯ ﻟﻐﻴﺎﺏ ﺍﻟﻘﺩﻭﺓ ﻓﻲ ﺍﻟﻭﺍﻗﻊ ﺍﻟﻤﻌﻴﺵ‪ ،‬ﻭﻋﻠﻰ ﻫﺫﺍ ﻓﻠﻴﺱ ﻤﻥ ﺴـﺒﻴل ﺇﻟـﻰ‬ ‫ﺍﻟﻨﺼﺭ ﻭﺍﻟﺘﻤﻜﻴﻥ ﻭﻟﻴﺱ ﻤﻥ ﺴﺒﻴل ﺃﻴﻀﹰﺎ ﻟﺘﺤﺭﻴﻙ ﺍﻟﻌﻤل ﺍﻹﺴﻼﻤﻲ ﻭﺴﺘﻜﻭﻥ ﺃﻱ ﺤﺭﻜﺔ‬ ‫ﻥ ﺍﻟﻘﺩﻭﺓ ﺍﻟﺘﻲ ﺘﺘﺤﺭﻙ ﺒﻴﻥ ﺍﻟﻨـﺎﺱ ﺒﻠﺤﻤﻬـﺎ‬ ‫ﻤﻥ ﻏﻴﺭ ﻁﺎﺌل ﻭﺭﺴﻡ ﻓﻲ ﺍﻟﻔﺭﺍﻍ‪ ،‬ﺫﻟﻙ ﻷ ّ‬ ‫ﺴّﺩ ﻗﻴﻡ ﺍﻟﺩﻴﻥ ﻓـﻲ ﻭﺍﻗـﻊ‬ ‫ﻭﺩﻤﻬﺎ ﻫﻲ ﺍﻟﺘﻲ ﺘﺘﺭﻙ ﺃﺜﺭﹰﺍ ﻓﻲ ﻨﻔﻭﺱ ﺍﻟﻨﺎﺱ ﻭﻫﻲ ﺍﻟﺘﻲ ﺘﺠ َ‬ ‫ﺍﻟﻨﺎﺱ ﻓﻴﺘﺤﺭﻙ ﺍﻟﻤﺠﺘﻤﻊ ﻋﻠﻰ ﺇﻴﻘﺎﻉ ﺤﺭﻜﺘﻬﻡ‪.‬‬ ‫ﻭﻤﻥ ﻫﻨﺎ ﻨﻘﻭل ﺒﺄﻥ ﻭﻗﻔﺔ ﻟﻤﺭﺍﺠﻌﺔ ﺍﻟﻌﻤل ﺍﻹﺴﻼﻤﻲ ﻭﻤﺤﺎﺴﺒﺔ ﺍﻟﻨﻔﺱ ﺘﻐﺩﻭ ﻤـﻥ‬ ‫ﻥ ﻓﺭﺽ ﺍﻟﻜﻔﺎﻴﺔ ﻻ ﻴﻘـﻭﻡ ﺒـﻪ ﺍﻟﻜـل‬ ‫ﻗﺒﻴل ﻓﺭﻭﺽ ﺍﻟﻀﺭﻭﺭﺓ ﻻ ﻓﺭﻭﺽ ﺍﻟﻜﻔﺎﻴﺎﺕ ﻷ ّ‬ ‫ﻭﺍﻟﻤﻁﻠﻭﺏ ﻫﻭ ﺍﻟﻜل‪ ..‬ﻭﺇﺫﺍ ﻜﺎﻥ ﺍﷲ ﺴﺒﺤﺎﻨﻪ ﻭﺘﻌﺎﻟﻰ ﻻ ﻴﻐﻴ َّﺭ ﻤﺎ ﺒﻘﻭﻡ ﺤﺘﻰ ﻴﻐﻴﺭﻭﺍ ﻤـﺎ‬ ‫ﻥ ﻫﺫﺍ ﺍﻟﺘﻐﻴﻴﺭ ﻴﺒﺩﺃ ﻤﻥ ﺸﻌﻭﺭﻨﺎ ﺒﺎﻟﻤﺸﻜﻠﺔ ﺜﻡ ﻤﻭﺍﺠﻬﺔ ﺃﻨﻔﺴﻨﺎ ﻭﺍﻟﺘﺠﺭﺩ ﷲ ﻭﺃﻥ‬ ‫ﺒﺄﻨﻔﺴﻬﻡ ﻓﺈ ّ‬ ‫ﻥ ﻤﺼﺎﺌﺏ ﺍﻟﻌﻤـل ﺍﻹﺴـﻼﻤﻲ –‬ ‫ﻨﺤﺏ ﻟﺠﻤﺎﻋﺔ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻤﺎ ﻨﺤﺏ ﻷﻨﻔﺴﻨﺎ ‪ ،‬ﺫﻟﻙ ﻷ ّ‬ ‫ﻭﺍﻟﺫﻱ ﻫﻭ ﻨﺘﻴﺠﺔ ﻟﻐﻴﺎﺏ ﺍﻟﻘﺩﻭﺓ – ﻫﻭ ﺍﻹﺜﺭﺓ ﻭﺍﻷﻨﺎﻨﻴﺔ ﻋﻠﻰ ﺤﺴـﺎﺏ ﺍﻟﻤﺠﻤـﻭﻉ ﻷﻥ‬ ‫ﺏ ﻤﺼﻠﺤﺔ ﺍﻟﺠﻤﺎﻋﺔ ﻟﻤﺎ ﺘﻘﺩّﻡ ﺇﻟﻰ ﻗﻴﺎﺩﺘﻬﺎ ﻭﻫﻭ ﻋﺎﻁل ﻋـﻥ ﻜـل‬ ‫ﺍﻟﻤﺴﻠﻡ ﺍﻟﻔﺭﺩ ﻟﻭ ﺃﺤ ّ‬ ‫ﻥ ﺍﻟﻤﺴﺄﻟﺔ ﻫﻨﺎ ﻤﺴﺄﻟﺔ ﺘﺭﺒﻴﺔ ﺴﻭﺍﺀ ﻜﺎﻨﺕ ﻓﻲ ﺍﻟﺒﻴـﺕ ﺃﻭ ﺍﻟﻤﺅﺴﺴـﺎﺕ‬ ‫ﺸﻲﺀ ‪ .‬ﻭﻻ ﺸﻙ ﺃ ّ‬ ‫ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺦ‪...‬‬ ‫ﻥ ﻤﺅﺴﺴﺎﺕ ﺍﻟﻌﻤل ﺍﻹﺴﻼﻤﻲ – ﺇﻻ ﻤﺎ ﺭﺤﻡ ﺍﷲ – ﺒﻭﻀﻌﻬﺎ ﺍﻟﺭﺍﻫﻥ ﻻ ﺘﻤـﺕ‬ ‫ﺇّ‬ ‫ﻟﻺﺴﻼﻡ ﺒﺸﻲﺀ ﺴﻭﻯ ﺍﻻﺴﻡ ﻭﺍﺒﺘﺩﺍ ًﺀ ﺒﺴﻴﺎﺴﺔ ﺍﻟﺘﻌﻴﻴﻨﺎﺕ ﻭﻤﺭﻭﺭﹰﺍ ﺒﺨﻨﻕ ﺍﻟﻜﻔﺎﺀﺍﺕ ﻭﺍﻨﺘﻬﺎ ًﺀ‬ ‫ﺒﻐﻴﺎﺏ ﺍﻟﺸﻭﺭﻯ ﻴﺘﻀﺢ ﺃﻥ ﺍﻟﻌﻤل ﺍﻹﺴﻼﻤﻲ ﺇﻥ ﻟﻡ ﻴﻜﻥ ﺼﻔﺭ ﺍﻟﻤﺭﺩﻭﺩ ﻓﻬﻭ ﻤﻬﻠﻙ ﻟﻠﻤﺎل‬ ‫‪2‬‬

‫‪1423200214‬א‪‬‬ ‫ﻥ ﺍﻟﻌﻤل ﺍﻹﺴﻼﻤﻲ ﻋﺎﺠﺯ ﻋﻥ ﺇﺤـﺩﺍﺙ ﺍﻟﺘﻐﻴﻴـﺭ‬ ‫ﺍﻟﻌﺎﻡ ﻓﻴﻤﺎ ﻻ ﻨﻔﻊ ﻓﻴﻪ ‪ ..‬ﻜﻤﺎ ﻴﺘﻀﺢ ﺃ ّ‬ ‫ﻋﻠﻰ ﺍﻟﺼﻌﻴﺩﻴﻥ ﺍﻟﺭﻭﺤﻲ ﻭﺍﻟﻤﺎﺩﻱ ﻭﻤﺎ ﺫﻟﻙ ﺇﻻ ﻟﻐﻴﺎﺏ ﺍﻟﻘﺩﻭﺓ ﺍﻟﺭﺍﺸﺩﺓ ‪ ...‬ﺍﻟﻘﺩﻭﺓ ﺍﻟﺘـﻲ‬ ‫ﻼ ﻴﺤ َﺭّﻙ ﺍﻟﺘﺎﺭﻴﺦ‪.‬‬ ‫ل ﺒﻤﺼﻁﻠﺢ ﺍﻟﻘﺭﺁﻥ ﺇﻨﺴﺎﻨﹰﺎ ﻓﺎﻋ ﹰ‬ ‫ﺘﺼﻨﻊ ﻤﻥ ﻫﺫﺍ ﺍﻹﻨﺴﺎﻥ ﺍﻟﺨﺎﻡ ﺃﻭ ﺍﻟ ﹶﻜ ْ‬ ‫ﻟﻘﺩ ﺘﺩﺨل ﺍﻟﻬﻭﻯ ﻓﻲ ﻜل ﺸﻲﺀ ‪ ،‬ﻭﺘﻠﻙ ﻫﻲ ﺍﻟﺩﻨﻴﻭﻴﺔ ‪ ،‬ﺩﻨﻴﻭﻴﺔ ﺍﻟﻌﻤل ﺍﻹﺴـﻼﻤﻲ‬ ‫ﺤﻴﺙ ﺍﻟﻭﻫﻥ ﻭﺍﻟﺠﺭﻱ ﻭﺭﺍﺀ ﺍﻟﺩﻨﻴﺎ ﻭﺍﻟﺘﻘﺎﺘل ﻋﻠﻴﻬﺎ ﺒﻴﻥ ﺃﺒﻨﺎﺀ ﺍﻟﺘﻨﻅﻴﻡ ﺍﻹﺴﻼﻤﻲ ﺍﻟﻭﺍﺤـﺩ‬ ‫ﻤﻊ ﺘﺴﺘﺭ ﺍﻟﻜل ﺒﺨﺩﻤﺔ ﺍﻹﻟﻪ ﺍﻟﻌﻠﻲ ﺍﻟﻜﺒﻴﺭ ﻭﺒﻬﻤﻭﻡ ﺍﻷﻤﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻭﻟﻠﻜـل ﻤﺒـﺭﺭﺍﺘﻬﻡ‬ ‫ﺤﻴﺙ ﺘ ﱠﻡ ﺘﻘﻁﻴﻊ ﺃﻭﺼﺎل ﺍﻟﺭﺅﻴﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻓﺄﺤﺎﻟﻭﻫﺎ ﺇﻟﻰ ﺭﺅﻴﺔ ﻤﺭﺫﻭﻟﺔ ﻓﺭّﻗـﺕ ﺃﻤـﺭ‬ ‫ﺍﻟﺠﻤﺎﻋﺔ ﻭﺠﻌﻠﺘﻬﺎ ﺸﻴﻌﹰﺎ ﻭﺃﺤﺯﺍﺒﹰﺎ ‪ ...‬ﺭﺅﻴﺔ ﺠﻌﻠﺘﻨﺎ ﻜﺎﻟﻤﻨﺒﺕ ﻻ ﺃﺭﻀﹰﺎ ﻗﻁﻊ ﻭﻻ ﻅﻬـﺭﹰﺍ‬ ‫ﺃﺒﻘﻰ‪.‬‬ ‫ﻤﻥ ﻫﻨﺎ ﻨﻘﻭل ﺒﺄﻨﻪ ﻻ ﺒﺩ ﻤﻥ ﺍﻟﻤﺭﺍﺠﻌﺔ ﻓﻲ ﻤﺅﺴﺴﺎﺕ ﺍﻟﻌﻤل ﺍﻹﺴﻼﻤﻲ ﻓﻼ ﻤﻜﺎﻥ‬ ‫ﻟﻠﻭﻻﺀ ﻟﻠﺩﻡ ﻭﺍﻟﺤﺯﺏ ﻓﻲ ﺍﻟﺘﻌﻴﻴﻨﺎﺕ ﺒل ﺍﻟﺘﻌﻴﻴﻥ ﻟﻠﻘﻭﻱ ﺍﻷﻤﻴﻥ ﻭﺫﻟﻙ ﻫﻭ ﻭﻻﺀ ﺍﻟﻌﻘﻴﺩﺓ ‪.‬‬ ‫ﻭﻻ ﻤﻜﺎﻥ ﻓﻴﻬﺎ ﻟﻠﻁﺎﻏﻭﺕ ﺒﻌﺩ ﺃﻥ ﺤﺭّﺭﺕ ﺍﻟﻨﺎﺱ ﺍﻟﻌﻘﻴﺩﺓ ﻭﻻ ﻤﻜـﺎﻥ ﻓﻴﻬـﺎ ﻟﻼﻨﻔـﺭﺍﺩ‬ ‫ﻻ‬ ‫ﺒﻤﺼﻴﺭ ﺍﻷﻤﺔ ﺒﻌﺩ ﺃﻥ ﺠﻌل ﺍﷲ ﺃﻤﺭ ﺍﻟﻨﺎﺱ ﺸﻭﺭﻯ ﺒﻴﻨﻬﻡ ﻭﻻ ﻭﻻﺀ ﻓﻴﻬﺎ ﺇﻻ ﺍﷲ ﻗـﻭ ﹰ‬ ‫ﻻ ﻋﻥ ﻭﺍﻗﻊ ﺍﻟﻨﺎﺱ ﻓﻴﺘﺨﺫﻭﻥ ﻤﻼﻴﻴﻥ ﺍﻵﻟﻬﺔ ﻓﻲ‬ ‫ﻭﻤﻤﺎﺭﺴﺔ ﻻ ﺘﻨﻅﻴﺭﹰﺍ ﻴﺠﻌل ﺍﻹﻟﻪ ﻤﻌﺯﻭ ﹰ‬ ‫ﺃﺭﺽ ﺍﻟﻭﺍﻗﻊ‪.‬‬ ‫ﻗﺩ ﻻ ﻴﺘﻔﻕ ﻤﻌﻨﺎ ﺍﻟﻜﺜﻴﺭ ﻤﻥ ﺍﻟﻨﺎﺱ ﺤﻴﻨﻤﺎ ﻨﻌﺯﻭ ﺃﺴﺒﺎﺏ ﻓﺸل ﺍﻟﻌﻤـل ﺍﻹﺴـﻼﻤﻲ‬ ‫ﺍﻟﻤﻌﺎﺼﺭ ﻟﻐﻴﺎﺏ ﺍﻟﻘﺩﻭﺓ ‪ ،‬ﻟﻜﻥ ﺍﻟﻤﺘﺎﺒﻊ ﻭﺍﻟﻤﺭﺍﻗﺏ ﻟﻠﻭﺍﻗﻊ ﺍﻹﺴﻼﻤﻲ ﻴﻼﺤﻅ ﻜﻴـﻑ ﻴـﺘﻡ‬ ‫ﻻ ﻤﻥ ﺩﻭﺭﺍﻨﻬﻡ ﺤﻭل ﺍﻷﻓﻜـﺎﺭ ﺤﺘـﻰ‬ ‫ﺘﻘﺩﻴﺱ ﺍﻟﻘﻴﺎﺩﺍﺕ ﻭﻜﻴﻑ ﻴﺩﻭﺭ ﺍﻟﺭﺠﺎل ﺤﻭﻟﻬﺎ ﺒﺩ ﹰ‬ ‫ﻻ ﻤﻥ ﻤﻌﺭﻓﺔ ﺍﻟﺭﺠﺎل ﺒﺎﻟﺤﻕ ؛ ﻓﺈﺫﺍ ﻜﺎﻥ ﺍﻟﺤﺎل ﻜـﺫﻟﻙ‬ ‫ﺃﺼﺒﺢ ﻴﻌﺭﻑ ﺍﻟﺤﻕ ﺒﺎﻟﺭﺠﺎل ﺒﺩ ﹰ‬ ‫ﻓﻼ ﺠَﺭ ُﻡ ﺃﻥ ﻨﺤ َﻤّل ﻫﺫﻩ ﺍﻟﻘﻴﺎﺩﺍﺕ ﻭﺯﺭ ﺍﻟﻔﺸل ؛ ﺍﻟﻔﺸل ﻓﻲ ﺘﺭﺒﻴﺔ ﺍﻷﻤﺔ ‪ ،‬ﻭﺍﻟﻔﺸل ﻓـﻲ‬ ‫ﺍﻟﺘﺨﻁﻴﻁ ﻟﻭﺍﻗﻊ ﺍﻷﻤﺔ ﻭﻟﻤﺴﺘﻘﺒﻠﻬﺎ ‪ ،‬ﻭﺍﻟﻔﺸل ﻓﻲ ﻗﻴﺎﺩﺘﻬﺎ ﻓﻲ ﻤﻴﺎﺩﻴﻥ ﺍﻟﻤﺩﺍﻓﻌﺔ ﺍﻟﺤﻀﺎﺭﻴﺔ‪،‬‬ ‫ﻭﺍﻟﻔﺸل ﻓﻲ ﺘﺴﺨﻴﺭ ﺇﻤﻜﺎﻨﺎﺘﻬﺎ ﺍﻟﻤﺎﺩﻴﺔ ﻭﺍﻟﻔﻜﺭﻴﺔ ﻭﺘﻌﺒﺌﺘﻬﺎ ﻟﻤﻭﺍﺠﻬﺔ ﻋﺩﻭﻫﺎ‪.‬‬ ‫‪3‬‬

‫‪1423200214‬א‪‬‬ ‫ﻭﺜﻤﺔ ﺃﺸﻴﺎﺀ ﻜﺜﻴﺭﺓ ﻏﺎﺌﺒﺔ ﻋﻥ ﻭﻋﻲ ﺍﻟﺠﻤﺎﻋـﺎﺕ ﺍﻹﺴـﻼﻤﻴﺔ – ﺴـﻭﺍﺀ ﻜﺎﻨـﺕ‬ ‫ﺘﻨﻅﻴﻤﺎﺕ ﺴﻴﺎﺴﻴﺔ ﺃﻭ ﻤﺅﺴﺴﺎﺕ ﻋﻠﻤﻴﺔ – ﻭﻗﻴﺎﺩﺍﺘﻬﺎ ؛ ﻭﻴﻨﺒﻐﻲ ﻋﻠﻴﻬﺎ ﺃﻥ ﺘﻌﺎﻟﺞ ﻋﻴﻭﺒﻬـﺎ‬ ‫ﻻ ﻤﻥ ﺘﺤﻤﻴـل‬ ‫ﻭﺃﻥ ﺘﺼﻠﺢ ﻤﺎ ﺒﻬﺎ ﻭﺘﻐﻴﱢﺭ ﻤﺎﺒﺫﺍﺘﻬﺎ ﺤﺘﻰ ﺘﺴﺘﻁﻴﻊ ﺘﻐﻴﻴﺭ ﺍﻟﻭﺍﻗﻊ ﻭﺫﻟﻙ ﺒﺩ ﹰ‬ ‫ﻋﺎﻤﺔ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻭﺯﺭ ﻓﺸل ﺍﻟﻌﻤل ﺍﻹﺴﻼﻤﻲ ﻭﺭﻤﻴﻬﻡ ﻭﺭﻤﻲ ﻋﻘﻭﻟﻬﻡ ﺒﻜل ﻨﻘﻴﺼﺔ ﻓﺎﻟﺸﺭ‬ ‫ﻓﻲ ﺍﻟﻘﻴﺎﺩﺓ ﻴﻌﻡ ﻭﻓﻲ ﺍﻟﻘﺎﻋﺩﺓ ﻻ ﻴﺼﻴﺏ ﺇﻻ ﺼﺎﺤﺒﻪ‪.‬‬ ‫ﺍﻟﻘﺎﺭﺉ ﺍﻟﻜﺭﻴﻡ‬ ‫ﻥ "ﺘﻔﻜﱡﺭ" ﻭﺇﻥ ﻜﺎﻨﺕ ﻤﺠﻠﺔ ﻋﻠﻤﻴﺔ ﺇﻻ ﺃﻨﻬﺎ ﻻ ﺘﻌﻴﺵ ﺒﻤﻌﺯل ﻋﻥ ﻫﻤـﻭﻡ ﺍﻷﻤـﺔ‬ ‫ﺇّ‬ ‫ﻭﻤﻌﺎﻨﺎﺘﻬﺎ ﻟﺫﻟﻙ ﻓﻘﺩ ﺃﻓﺭﺩﺕ ﻟﻠﻭﺍﻗﻊ ﺍﻹﺴﻼﻤﻲ ﻤﻠﻔﹰﺎ ﻤﻥ ﺒﻴﻥ ﻤﻠﻔﺎﺘﻬﺎ ‪ .‬ﻭﻜﻨـﺎ ﻨﺘﻭﻗـﻊ ﺃﻥ‬ ‫ﻴﻜﻭﻥ ﻫﺫﺍ ﺍﻟﻤﻠﻑ ﺃﻜﺜﺭ ﺍﻟﻤﻠﻔﺎﺕ ﺜﺭﺍ ًﺀ ﻭﺤﻴﻭﻴﺔ ﻟﻜﺜﺭﺓ ﻤﺸﺎﻜل ﺍﻟﻭﺍﻗﻊ ﺍﻹﺴﻼﻤﻲ ﻓﻠﻡ ﻨﺘﻠﻕ‬ ‫– ﻤﻊ ﻜﺜﺭﺓ ﻫﺫﻩ ﺍﻟﻤﺸﺎﻜل – ﺴﻭﻯ ﺒﺤﺜﹰﺎ ﻭﺍﺤﺩﹰﺍ ‪ ،‬ﻟﺫﻟﻙ ﻓﻘﺩ ﺩﺭﺠﻨﺎ ﺃﻥ ﻨﻜﺘﺏ ﻓﻲ ﻜﻠﻤـﺔ‬ ‫ﺍﻟﺘﺤﺭﻴﺭ ﺸﻴﺌﹰﺎ ﻋﻥ ﻫﺫﻩ ﺍﻟﻤﺸﺎﻜل ﻭﺍﻟﻬﻤﻭﻡ ﻭﻫﻲ ﻫﻤﻭﻡ ﻴﺸﻴﺏ ﻟﻬﻭﻟﻬﺎ ﺍﻟﻭﻟﺩﺍﻥ ﻓﻠﻴﻌـﺫﺭﻨﺎ‬ ‫ﺍﻟﻘﺎﺭﺉ ﺇﻥ ﺃﻜﺜﺭﻨﺎ ﺍﻟﺤﺩﻴﺙ ﻓﻲ ﻨﻘﺩ ﺍﻟﻭﺍﻗﻊ ﺍﻹﺴﻼﻤﻲ ﻓﻠﻴﺱ ﺍﻟﻨﻘﺩ ﺍﻟﻤﺭ ﻭﺍﻟﻭﺍﻀﺢ ﺘﻌـﺫﻴﺒﹰﺎ‬ ‫ﻟﻠﺫﺍﺕ ﺃﻭ ﻓﺘﺤﹰﺎ ﻟﻌﻴﻭﻥ ﻋﺩﻭﻨﺎ ﻋﻠﻰ ﻋﻴﻭﺒﻨﺎ ‪ ،‬ﻭﺇﻨﻤﺎ ﻫﻭ ﺘﺒﺼـﺭﺓ ﺒﺎﻷﺨﻁـﺎﺀ ﻭﺍﻟﻌﻴـﻭﺏ‬ ‫ﻟﻨﺤﺎﻭل ﺇﺼﻼﺤﻬﺎ ﻭﻤﻥ ﺜﻡ ﻤﻭﺍﺼﻠﺔ ﺍﻟﻤﺴﻴﺭﺓ ﻷﻨﹼﻪ ﺒﺩﻭﻥ ﺍﻹﺼﻼﺡ ﻟﻥ ﻴﻜـﻭﻥ ﻤـﺭﺩﻭﺩ‬ ‫ﺍﻟﻌﻤل ﺍﻟﻤﺒﻨﻲ ﻋﻠﻰ ﺃﺴﺱ ﻭﻤﻘﺩﻤﺎﺕ ﺨﺎﻁﺌﺔ ﺼﺤﻴﺤﹰﺎ ﻭﺠﻴﺩﹰﺍ‪.‬‬ ‫ﺍﻟﻘﺎﺭﺉ ﺍﻟﻜﺭﻴﻡ‬ ‫ﻻ ﺍﻜﺘﺸﺎﻑ ﻤﻨﻁﻕ ﺍﻟﻘﺭﺁﻥ ﻤـﻥ‬ ‫ﻴﻔﺘﺘﺢ ﻫﺫﺍ ﺍﻟﻌﺩﺩ ﺍﻷﺴﺘﺎﺫ ﻭﺍﺌل ﺃﺤﻤﺩ ﺨﻠﻴل ﻤﺤﺎﻭ ﹰ‬ ‫ﻥ ﻨﻅﺎﻡ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻤﻌﺭﻓﻲ ﺭﺒـﺎﻋﻲ‬ ‫ﺤﻴﺙ ﻫﻭ ﻨﻅﺎﻡ ﻤﻌﺭﻓﻲ ‪ ،‬ﺤﻴﺙ ﺫﻫﺏ ﺍﻟﺒﺎﺤﺙ ﺇﻟﻰ ﺃ ّ‬ ‫ﺍﻟﺴﻼﻟﻡ ﺒﻴﻨﻤﺎ ﺍﻟﻤﻨﻬﺠﻴﺔ ﺍﻟﻐﺭﺒﻴﺔ ﺤﺘﻰ ﻓﻲ ﺁﺨﺭ ﺘﻁﻭﺭﻫﺎ ﻋﻠﻰ ﻴﺩ ﻓﻴﺘﺠﺸﺘﺎﻴﻥ ﻭﻫﻭﺴـﺭل‬ ‫ﻭﻜﻭﻥ ﻭﻤﺎﻜﺱ ﺒﻼﻨﻙ ﻭﻏﻴﺭﻫﻡ ﻫﻲ ﻤﻨﻬﺠﻴﺔ ﺜﻼﺜﻴﺔ ﺍﻟﺴﻼﻟﻡ ‪ .‬ﻭﺍﻟﺴﻠﻡ ﺍﻟﻤﻔﻘﻭﺩ ﻓﻲ ﻨﻅـﺭ‬ ‫ﺍﻟﺒﺎﺤﺙ ﻫﻭ ﺍﻟﻭﺤﻲ ﺍﻹﻟﻬﻲ‪ .‬ﻭﻫﺫﺍ ﺍﻟﺒﺤﺙ ﻴﻌﺘﺒﺭ ﻤﻘﺩﻤﺔ ﺘﺤﺘﺎﺝ ﺇﻟﻰ ﺍﻟﻤﺯﻴﺩ ﻤﻥ ﺍﻟﺘﻁﻭﻴﺭ‬

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‫‪1423200214‬א‪‬‬ ‫ﺴﻭﺍﺀ ﻤﻥ ِﻗﺒَل ﺍﻟﻜﺎﺘﺏ ﺃﻭ ﻤﻥ ِﻗﺒَل ﺍﻵﺨﺭﻴﻥ ﺇﺫ ﻻﺒﺩ ﻤﻥ ﺒﺫل ﻤﺠﻬﻭﺩ ﺃﻜﺒﺭ ﺤﺘﻰ ﻴﺘﺴـﻕ‬ ‫ﺍﻟﺴﻠﻡ ﺍﻟﺭﺍﺒﻊ ﻤﻊ ﺍﻟﻤﻨﻅﻭﻤﺔ ﺍﻟﺜﻼﺜﻴﺔ "ﺍﻟﻜﻭﻥ‪ +‬ﺍﻟﻭﻋﻲ‪ +‬ﻗﺎﻨﻭﻥ ﺍﻟﻌﻘل"‪.‬‬ ‫ﻭﻓﻲ ﻤﻠﻑ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻜﺘﺏ ﺍﻟﺩﻜﺘﻭﺭ ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺒﺭﻏـﻭﺙ ﻤﻨﻅـﻭﺭﹰﺍ‬ ‫ﺤﻀﺎﺭﻴﹰﺎ ﻟﺩﺭﺍﺴﺔ ﺩﻭﺭ ﺍﻟﺩﻴﻥ ﻓﻲ ﺘﺸﻜﻴل ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻔﺎﻋﻠﺔ ﺤﻴﺙ ﻴﺭﻯ ﺍﻟﺩﻜﺘﻭﺭ ﺒﺄﻨﹼﻪ ﻻ ﺒـﺩ‬ ‫ﻤﻥ ﻤﻨﻅﻭﺭ ﺤﻀﺎﺭﻱ ﺠﺩﻴﺩ ﻴﻜﻭﻥ ﺒﻤﻘﺩﻭﺭﻩ ﺍﺴﺘﻴﻌﺎﺏ ﺍﻟﺘﺤﻭﻻﺕ ﺍﻟﻤﻌﺎﺼﺭﺓ ﻓﻲ ﺍﻟﻭﻋﻲ‬ ‫ﻭﺍﻟﻔﻜﺭ ﻭﺍﻟﻤﻨﺎﻫﺞ ﻭﺍﻟﻤﻌﺎﺭﻑ ﻭﺍﻟﻭﺴﺎﺌل ﻭﺍﻟﺘﻘﻨﻴﺎﺕ ‪ ،‬ﺇﺫ ﺃﻨﻪ ﺒﺩﻭﻥ ﺫﻟﻙ ﺴـﻴﻅل ﺍﻟﺠﻬـﺩ‬ ‫ﻻ ﻋـﻥ ﺘﻴـﺎﺭ‬ ‫ﻻ ﻭﻤﻔﺼﻭ ﹰ‬ ‫ﺍﻹﺴﻼﻤﻲ ﺍﻟﺘﺠﺩﻴﺩﻱ ﻓﻲ ﻋﺼﺭ ﺍﻟﻌﺎﻟﻤﻴﺔ ﺠﺯﺌﻴﹰﺎ ﻭﺭﺒﻤﺎ ﻤﻌﺯﻭ ﹰ‬ ‫ﺍﻟﻔﺎﻋﻠﻴﺔ ﺍﻟﺤﻀﺎﺭﻴﺔ ﺍﻟﻤﻌﺎﺼﺭﺓ ﺍﻟﺫﻱ ﺘﻘﻭﺩﻩ ﺍﻟﺤﻀﺎﺭﺓ ﺍﻟﻐﺭﺒﻴﺔ ‪.‬‬ ‫ﻭﻓﻲ ﻤﻠﻑ ﺍﻟﺘﺭﺍﺙ ﺍﻹﺴﻼﻤﻲ ﻴﻨﺎﻗﺵ ﺍﻟﺩﻜﺘﻭﺭ ﺼﺎﻟﺢ ﺍﻟﺯﻨﻜﻲ ﻗﻀـﻴﺔ ﺃﺼـﻭﻟﻴﺔ‬ ‫ﻻ‬ ‫ﻟﻴﺼل ﺒﻴﻥ ﺍﻟﺘﺸﺭﻴﻊ ﻭﺍﻟﺘﻁﺒﻴﻕ ﺤﻴﺙ ﺩﺭﺱ ﺍﻟﺒﺎﺤﺙ ﻓﻘﻪ ﺍﻻﺴﺘﻔﺼﺎل ﻓﻭﻀـﻊ ﺃﺼـﻭ ﹰ‬ ‫ﻟﻀﺒﻁﻪ ﻭﺘﻘﻨﻴﻨﻪ ﻭﺼﺤّﺢ ﺃﺨﻁﺎ ًﺀ ﻗﺩ ﺘﻌﺘﺭﻱ ﻁﺭﻴﻕ ﺍﻟﻤﻔﺘﻴﻥ ﻭﺍﻟﻘﻀﺎﺓ ‪ ،‬ﻭﻗﺩّﻡ ﺇﺭﺸـﺎﺩﺍﺕ‬ ‫ﻟﻠﻤﺅﺴﺴﺔ ﺍﻟﻘﻀﺎﺌﻴﺔ ﻭﺍﻟﺘﻨﻔﻴﺫﻴﺔ ﻭﺍﻟﻤﻨﺘﺼﺒﻴﻥ ﻟﻠﻔﺘﻭﻯ‪.‬‬ ‫ﻭﻓﻲ ﻤﻠﻑ ﺃﻭﺭﺍﻕ ﻟﻠﻨﻘﺎﺵ ﻨﺎﻗﺵ ﺍﻟﺩﻜﺘﻭﺭ ﺃﺤﻤﺩ ﻗﺴﻡ ﺍﻟﺴـﻴﺩ ﺍﺴـﺘﺨﺩﺍﻡ ﺍﻷﻟﻔـﺎﻅ‬ ‫ﻭﺍﻟﻤﻔﺎﻫﻴﻡ ﺍﻹﺴﻼﻤﻴﺔ ﻓﻲ ﺍﻟﻠﻐﺔ ﺍﻹﻨﺠﻠﻴﺯﻴﺔ ﺤﻴﺙ ﺩﺍﺭ ﻨﻘﺎﺵ ﺍﻟﺒﺎﺤﺙ ﺤﻭل ﻁﺒﻴﻌﺔ ﺍﻟﺘﺸﻭﻴﻪ‬ ‫ﺍﻟﻜﺎﺌﻥ ﻭﺍﻹﺼﻼﺤﺎﺕ ﺍﻟﻤﻁﻠﻭﺒﺔ ‪ ،‬ﻭ ﻗﺩ ﻜﺸﻑ ﻤﺴﺘﻭﻯ ﺍﻟﻨﻘﺎﺵ ﻭﺍﻟﻌـﺭﺽ ﻓـﻲ ﻫـﺫﻩ‬ ‫ﺍﻟﻤﺤﺎﻭﺭ ﻋﻥ ﻋﻤﻕ ﻭﺩﺭﺍﻴﻪ ﺒﺎﻟﻤﻭﻀﻭﻉ ﻭﺃﺒﻌﺎﺩﻩ ﻭﺃﻴﻀﺎ ﺨﻁﺭﻩ ﻭﺃﻫﻤﻴﺘﻪ ﻭﻫـﻭ ﺴـﻭﻑ‬ ‫ﻴﻔﺘﺢ ﺍﻟﺒﺎﺏ ﻟﻠﻤﺯﻴﺩ ﻤﻥ ﺍﻟﻤﻨﺎﻗﺸﺎﺕ ﻭﺍﻹﻴﻀﺎﺤﺎﺕ ‪ .‬ﻭﻗﺩ ﻭﻀﻌﻨﺎ ﻫﺫﺍ ﺍﻟﻤﻠﻑ ﻓـﻲ ﻫـﺫﺍ‬ ‫ﺍﻟﻌﺩﺩ ﻓﻲ ﻏﻴﺭ ﻤﺤﻠﻪ ﺍﻟﻤﻌﺘﺎﺩ ﻷﺴﺒﺎﺏ ﻓﻨﻴﺔ‪.‬‬ ‫ﻭﻓﻲ ﻤﻠﻑ ﺍﻟﻭﺭﺍﻗﻴﺎﺕ ﻜﺘﺏ ﻋﻼﺀ ﺍﻟﺩﻴﻥ ﺤﺴﻥ ﻋﺒﺩ ﺍﻟﺒﺎﻗﻲ ﻗﺎﺌﻤﻪ ﻭﺭﺍﻗﻴﺔ ﻋﻥ ﻋﻠﻡ‬ ‫ﺍﻟﺘﺎﺭﻴﺦ ﻭﺍﻟﺫﻱ ﺘﺘﻭﻓﺭ ﻤﺎﺩﺘﻪ ﺒﻤﻜﺘﺒﺔ ﺍﻟﻔﺎﺭﻭﻗﻲ ﺒﺎﻟﻤﻌﻬﺩ ‪ .‬ﻭﻓﻲ ﻤﻠﻑ ﺍﻟﺘﻘﺎﺭﻴﺭ ﻴﻭﺍﺼـل‬ ‫ﺍﻟﺩﻜﺘﻭﺭ ﻋﺒﺎﺱ ﻋﺒﺩ ﺍﻟﺤﻠﻴﻡ ﻗﺭﺍﺀﺍﺘﻪ ﺍﻟﻨﻘﺩﻴﺔ ﻟﻜﺘﺎﺒﺎﺕ ﺠﺎﺭﻭﺩﻱ ﺤﻴﺙ ﻴﺭﺍﺠﻊ ﻓـﻲ ﻫـﺫﺍ‬ ‫ﺍﻟﻌﺩﺩ ﻜﺘﺎﺏ "ﻜﻴﻑ ﺼﻨﻌﻨﺎ ﺍﻟﻘﺭﻥ ﺍﻟﻌﺸﺭﻴﻥ"‪.‬‬ ‫‪5‬‬

‫‪1423200214‬א‪‬‬ ‫ﺃﻤﺎ ﺍﻟﻘﺴﻡ ﺍﻹﻨﺠﻠﻴﺯﻱ ﻓﻘﺩ ﻜﺘﺏ ﻓﻴﻪ ﺍﻟﺩﻜﺘﻭﺭ ﺃﺤﻤﺩ ﻤﺤﻤﺩ ﺍﻟﺤﺴﻥ ﺸﻨﺎﻥ ﺒﺤﺜﹰﺎ ﻋـﻥ‬ ‫ﺘﻁﻭﻴﺭ ﻤﻘﺎﻴﻴﺱ ﻤﻭﻀﻭﻋﻴﺔ ﻟﺩﺭﺍﺴﺔ ﺃﺜﺭ ﺘﺩﱡﻴﻥ ﺍﻟﻔﺭﺩ ﻋﻠﻰ ﺼﺤﺘﻪ ﺍﻟﻨﻔﺴﻴﺔ ‪ ،‬ﺤﻴﺙ ﻭﻀﻊ‬ ‫ﺍﻟﺒﺎﺤﺙ ﻤﻘﻴﺎﺴﹰﺎ ﺠﺩﻴﺩﹰﺍ ﻴﻨﺒﻊ ﻤﻥ ﺍﻟﻤﻔﻬﻭﻡ ﺍﻹﺴﻼﻤﻲ ﻟﻤﻌﻨﻰ ﺍﻟﺘـﺩﱡﻴﻥ ﻭﺃﻭﻀـﺢ ﺍﻟﺘﺤﻠﻴـل‬ ‫ﺍﻷﻭﻟﻲ ﻟﻠﺨﺼﺎﺌﺹ ﺍﻟﺴﺎﻴﻜﻭﻤﻴﺘﺭﻴﺔ ﻟﻬﺫﺍ ﺍﻟﻤﻘﻴﺎﺱ ﻓﻲ ﻁﻭﺭﻩ ﺍﻷﻭل ﺼـﻼﺤﻴﺘﻪ ﻟﻘﻴـﺎﺱ‬ ‫ﺘ ﱡﺩﻴﻥ ﺍﻟﻔﺭﺩ ﺍﻟﻤﺴﻠﻡ ﻓﻲ ﺍﻟﺴﻭﺩﺍﻥ ﻭﻓﻲ ﻏﻴﺭﻩ ﻤﻥ ﺒﻠﺩﺍﻥ ﺍﻟﻌﺎﻟﻡ ﺍﻹﺴﻼﻤﻲ‪.‬‬ ‫ﻭﻗﺒل ﺃﻥ ﻨﺨﺘﻡ ﻜﻠﻤﺘﻨﺎ ﻫﺫﻩ ﻓﻼ ﺒﺩ ﻤﻥ ﺩﻋﻭﺓ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻟﻼﻨﺘﺒﺎﻩ ﻭﺍﻻﻗﺘﺭﺍﺏ‬ ‫ﺃﻜﺜﺭ ﻤﻥ ﻭﺍﻗﻊ ﺍﻷﻤﺔ ﻭﺍﻻﻨﻔﻌﺎل ﺒﻤﺸﺎﻜﻠﻬﺎ ﻭﻫﻤﻭﻤﻬﺎ ﺍﻟﻤﻌﺎﺼﺭﺓ ‪ ،‬ﻓﺎﻷﻤﺔ ﺘﺘﻌﺭﺽ ﺍﻟﻴﻭﻡ‬ ‫– ﺃﻜﺜﺭ ﻤﻥ ﺃﻱ ﻭﻗﺕ ﻤﻀﻰ – ﻟﺤﻤﻼﺕ ﺍﺴﺘﻬﺩﺍﻑ ﻋﺎﻟﻤﻴﺔ ﺘﻌ َﺭّﺽ ﻭﺠﻭﺩﻫﺎ ﻭﻤﺼﻴﺭﻫﺎ‬ ‫ﻟﻠﺨﻁﺭ ﻓﻼ ﻴﻨﺒﻐﻲ ﻭﺍﻟﺤﺎل ﻫﻜﺫﺍ ﺃﻥ ﻴﻘﻑ ﻋﻠﻤﺎﺀ ﺍﻷﻤﺔ – ﺍﻟﺫﻴﻥ ﻫﻡ ﻭﺭﺜﻪ ﺍﻷﻨﺒﻴﺎﺀ – ﻓﻲ‬ ‫ﻤﻭﻗﻊ ﺍﻟﻤﺸﺎﻫﺩ ﻟﻸﺤﺩﺍﺙ ﺩﻭﻥ ﻗﻴﺎﻤﻬﻡ ﺒﻭﺍﺠﺏ ﺍﻷﻤﺭ ﺒﺎﻟﻤﻌﺭﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋـﻥ ﺍﻟﻤﻨﻜـﺭ‬ ‫ﻭﺍﻟﺸﻬﺎﺩﺓ ﻋﻠﻰ ﺍﻟﻌﺎﻟﻤﻴﻥ‪.‬‬ ‫ﻨﺴﺄل ﺍﷲ ﺃﻥ ﻴﻨﻔﻊ ﺒﻬﺫﺍ ﺍﻟﺠﻬﺩ ﻭﺃﻥ ﻴﺜﻴﺏ ﺍﻟﺴﺎﺩﺓ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺫﻴﻥ ﻜﺘﺒﻭﺍ ﺨﻴﺭﹰﺍ ﺇﻨﱡـﻪ‬ ‫ﻨﻌﻡ ﺍﻟﻤﻭﻟﻰ ﻭﻨﻌﻡ ﺍﻟﻨﺼﻴﺭ ‪.‬‬

‫ﺭﺋﻴﺲ ﺍﻟﺘﺤﺮﻳﺮ‬

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‫ﺗﺼﻮر ﻣﻨﻈﻮﻣﺔ اﻟﺘﻔﺎﻋﻠﻴﺔ اﻟﺮﺑﺎﻋﻴﺔ ﻓﻲ ﻗﺮاءة اﻟﻨﻈﺎم اﻟﻤﻌﺮﻓﻲ اﻟﻘﺮﺁﻥﻲ دراﺳﺔ ﻓﻲ ﻣﻨﻄﻖ اﻟﻔﻠﺴﻔﺔ اﻟﻌﻠﻤﻴﺔ‬

‫واﺋﻞ أﺣﻤﺪ ﺧﻠﻴﻞ‬

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‫اﻟﺘﺼﻮر اﻟﻌﺎم ‪:‬‬ ‫ﻥ ﺘﻌ ﱡﺩﺩ ﻭﺍﺨﺘﻼﻑ ﺍﻟﺭﺅﻯ ﺤﻭل ﻤﺎﻫﻴﺔ ﻭﻜﻴﻔﻴﺎﺕ ﺒﻨﺎﺀ ﺍﻟﻨﻅﺎﻡ ﺍﻟﻤﻌﺭﻓﻲ ﺍﻟﻘﺭﺁﻨﻲ‬ ‫ﺇّ‬ ‫ﻴﻤﻜﻥ ﺃﻥ ﻴﺼﺒﺢ ﺃﻤﺭﹰﺍ ﺇﻴﺠﺎﺒﻴﹰﺎ ﺇﺫﺍ ﻤﺎ ﻨﻅﺭﻨﺎ ﺇﻟﻰ ﻫﺫﺍ ﺍﻟﻨﻅﺎﻡ ﺍﻟﻤﻌﺭﻓﻲ ﺍﻟﻘﺭﺁﻨﻲ ﺒﺎﻋﺘﺒﺎﺭﻩ‬ ‫ﺍﻟﻨﻅﺎﻡ ﺍﻟﻤﻌﺭﻓﻲ ﺍﻟﺸﻤﻭﻟﻲ ﺍﻟﺫﻱ ﻴﺴﺘﻭﻋﺏ ﺸﺘﻰ ﺯﻭﺍﻴﺎ ﺍﻻﻨﺘﺒﺎﻩ ﻭﻤﻨﻅﻭﺭﺍﺕ ﺍﻟﻭﻋﻲ ﻟﺩﻯ‬ ‫ﺍﻹﻨﺴﺎﻥ ﻋﻠﻰ ﺃﺤﻭﺍل ﺍﻟﻜﺎﺌﻨﺎﺕ ﻭﺍﻟﻭﻗﺎﺌﻊ ﻓﻲ ﺍﻟﻌﺎﻟﻡ‪ ،‬ﻭﻤـﻥ ﺜـﻡ ﺍﻟﻌﻼﻗـﺎﺕ ﻭﺍﻟـﺭﻭﺍﺒﻁ‬ ‫ﺍﻟﺴﺒﺒﻴﺔ ﻭﺍﻟﺨﺎﺭﺠﻴﺔ ﺒﻴﻥ ﻫﺫﻩ ﺍﻟﻜﺎﺌﻨﺎﺕ ﻜﺎﻤﺘﺩﺍﺩ ﻟﻤﺎﻫﻴﺎﺘﻬﺎ‪ ،‬ﺍﻷﻤﺭ ﺍﻟﺫﻱ ﻴﻀﻤﻥ – ﺇﻟﻰ ﺤﺩ‬ ‫ﻜﺒﻴﺭ – ﻨﺠﺎﺡ ﺃﻱ ﻤﺤﺎﻭﻟﺔ ﻹﻋﺎﺩﺓ ﺍﻟﺼﻴﺎﻏﺔ ﺃﻭ ﺍﻟﺒﻨﺎﺀ ﺍﻟﻌﻘﻠﻲ ﻷﻱ ﻓﺌﺔ ﺃﻭ ﻗﻁـﺎﻉ ﻓـﻲ‬ ‫ﺍﻟﻤﺠﺘﻤﻌﺎﺕ ‪ .‬ﻟﺫﻟﻙ ﻻ ﻨﻘﻭل ﺒﺄﻥ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻴﻤﺜل ﻨﻤﻭﺫﺠﹰﺎ ﻤﻌﺭﻓﻴﹰﺎ ﻴﻘﻑ ﺠﻨﺒـﹰﺎ ﺇﻟـﻰ‬ ‫ﺠﻨﺏ ﻤﻊ ﺍﻟﻨﻤﺎﺫﺝ ﺍﻟﻤﻌﺭﻓﻴﺔ ﺍﻟﺘﻲ ﺘﺤﺎﻭل ﺍﻟﻌﻘـﻭل ﺍﻟﺒﺸـﺭﻴﺔ ﻭﻀـﻌﻬﺎ ﻭﺼـﻴﺎﻏﺘﻬﺎ ‪،‬‬ ‫ﻓﻨﺴﺘﻌﻴﺽ ﻋﻥ ﻤﻘﻭﻟﺔ " ﺍﻟﻨﻤﻭﺫﺝ ﺍﻟﻘﺭﺁﻨﻲ ﺒﻤﻘﻭﻟﺔ "ﺍﻟﻨﻅـﺎﻡ" ‪ ،‬ﻭﺃﻥ ﻤـﺎ ﻫﻨﺎﻟـﻙ ﻫـﻭ‬ ‫ﻤﺠﻤﻭﻋﺔ ﺘﺼﻭﺭﺍﺕ ﺤﻭل ﻫﺫﺍ ﺍﻟﻨﻅﺎﻡ ﺘﻨﺸﺄ ﻤﻥ ﻋﺩﺓ ﺯﻭﺍﻴﺎ ﺍﻻﻨﺘﺒﺎﻩ ﻋﻠـﻰ ﺃﻭﺠـﻪ ﻫـﺫﺍ‬ ‫ﺍﻟﻨﻅﺎﻡ ﺍﻟﻤﻭﺤﺩ ‪.‬‬ ‫ﻫﺫﺍ ﺍﻟﺒﺤﺙ ﺇﺫﻥ ‪،‬ﻫﻭ ﻤﺤﺎﻭﻟﺔ ﻟﻠﺘﻌﺭﻑ ﻋﻠﻰ ﻤﻤﻜﻨﺎﺕ ﺍﻟﻜﺸـﻑ ﻋـﻥ ﺍﻟﻨﻅـﺎﻡ‬ ‫ﺍﻟﻤﻌﺭﻓﻲ ﺍﻟﻘﺭﺁﻨﻲ ﺍﻟﻌﺎﻡ ﺒﺎﻻﺴﺘﻔﺎﺩﺓ ﻤﻥ ﺘﺄﻭﻴل ﺃﻭﺠﻪ ﺍﻟﺼﻭﺍﺏ ﻭﺍﻟﺤﻕ ﻭﺍﻟﻔﺎﺌﺩﺓ ﻓﻲ ﺠﺎﻨﺏ‬ ‫ﻤﻥ ﻤﻘﺭﺭﺍﺕ ﺍﻟﻔﻜﺭ ﺍﻟﻔﻠﺴﻔﻲ ﺍﻟﻌﻠﻤﻲ ﺍﻟﻌﺎﻟﻤﻲ ‪ ،‬ﻭﻤﻥ ﻫﺫﺍ ﺍﻟﺠﺎﻨـﺏ ﺍﻟﺘﻴـﺎﺭ ﺍﻟﺘﺤﻠﻴﻠـﻲ‬ ‫ﺍﻟﻤﺴﺘﻔﺎﺩ ﻤﻥ ﻤﻼﺤﻅﺎﺕ " ﻟﺩﻓﻴﺵ ﻓﻴﺘﺠﻨﺸـﺘﺎﻴﻥ “ ‪” Ludwig Wittgenstein‬ﺍﻟﻤﺘـﺄﺨﺭﺓ‬ ‫ﻭﺃﺼﻭﻟﻬﺎ ﻭﻨﺘﺎﺌﺠﻬﺎ ﺒﺎﻋﺘﺒﺎﺭﻫﺎ ﻤﻨﻬﺠﹰﺎ ﻟﻠﺘﺤﻠﻴل ﻭﺍﻟﻔﻬﻡ ﻭﺍﻟﺘـﺄﺜﻴﺭ ﻭﻟـﻴﺱ ﺇﻴـﺩﻴﻭﻟﻭﺠﻴﹰﺎ‬ ‫ﻭﺍﻋﺘﺒﺎﺭﻫﺎ ﺒﻤﺜﺎﺒﺔ ﺍﻟﺴﻠﻡ ﺃﻭ ﺍﻟﺩﺭﺝ ﻟﻠﺼﻌﻭﺩ ﻭﺘﺠﺎﻭﺯ ﺍﻟﻬﻭﺓ ﺍﻟﺘﺎﺭﻴﺨﻴﺔ ﺍﻟﺤﻀﺎﺭﻴﺔ ﺍﻟﺘـﻲ‬ ‫* ﳏﺎﺿﺮ ﲜﺎﻣﻌﺔ ﺍﻟﺴﻮﺩﺍﻥ ﻟﻠﻌﻠﻮﻡ ﻭﺍﻟﺘﻜﻨﻮﻟﻮﺟﻴﺎ ‪.‬‬

‫‪1423200214‬א‪‬א‪ ‬‬ ‫ﺘﻔﺼل ﺒﻴﻥ ﺍﻟﻭﻋﻲ ﺍﻟﺸﺭﻗﻲ ﻭﺍﻟﻭﻋﻲ ﺍﻟﻐﺭﺒﻲ ‪ ،‬ﻭﺫﻟﻙ ﺒﻐﺭﺽ ﺇﻋـﺎﺩﺓ ﺭﺴـﻡ ﺍﻟﻌﻼﻗـﺔ‬ ‫ﺍﻟﺠﺩﻟﻴﺔ ﺒﻴﻥ ﺍﻟﻤﺴﺘﻭﻯ ﺍﻹﻨﺴﺎﻨﻲ " ﺍﻟﻌﻠﻭﻡ ﺍﻹﻨﺴﺎﻨﻴﺔ ”‪ “ Human Sciences‬ﻭﺍﻟﻤﺴـﺘﻭﻱ‬ ‫ﺍﻟﻁﺒﻴﻌﻲ " ﺍﻟﻌﻠﻭﻡ ﺍﻟﻁﺒﻴﻌﻴﺔ “‪ ، ” Natural Sciences‬ﻭﺍﻟﻤﺴﺘﻭﻱ ﺍﻟﺘﺠﺭﻴـﺩﻱ " ﺍﻟﻌﻠـﻭﻡ‬ ‫ﺍﻟﺼﻭﺭﻴﺔ – ” ‪ - ” Formal Sciences‬ﺍﻟﻠﻐﺔ ﻭﺍﻟﻤﻨﻁﻕ ﻭﺍﻟﺭﻴﺎﻀـﻴﺎﺕ " ﻭﺍﻟﻤﺴـﺘﻭﻱ‬ ‫ﺍﻹﻟﻬﻲ " ﺍﻟﻤﺠﺎل ﺍﻟﻌﻠﻲ ﺍﻟﺘﺤ ﱡﻜﻤﻰ " ﻭﻴﺘﻤﺜل ﺫﻟﻙ ﻓﻲ ﺘﻔﺎﻋﻠﻴﺔ ﺫﺍﺕ ﺃﺒﻌﺎﺩ ﺭﺒﺎﻋﻴﺔ ﻤﺘﺼﻠﺔ‬ ‫ﺘﻤﺎﻤﹰﺎ ‪ ،‬ﻓﻬﻲ ﺒﻤﺜﺎﺒﺔ ﺃﻋﻀﺎﺀ ﺍﻟﺠﺴﻡ ﺍﻟﻭﺍﺤﺩ ‪:‬‬ ‫ﺍﻟﻭﺤﻲ ﺍﻹﻟﻬﻲ‬ ‫ﺍﻟﻭﻋﻲ ﺍﻹﻨﺴﺎﻨﻲ‬ ‫ﺍﻷﻨﺴﺎﻕ ﺍﻟﺼﻭﺭﻴﺔ‬ ‫ﺍﻟﻜﻭﻥ ﺍﻟﻁﺒﻴﻌﻲ‬ ‫ﻥ ﻫﺫﻩ ﺍﻟﻤﻨﻅﻭﻤﺔ ﺍﻟﻤﺘﺼﻠﺔ ﺘﻤﺎﻤﹰﺎ ﻴﻤﻜﻥ ﺃﻥ ﺘﻤﺜل ﺘﺼﻭﺭﹰﺍ‬ ‫ﺇﻥ ﺍﻟﻔﺭﺽ ﺍﻟﻘﺎﺌﻡ ﻫﻨﺎ ﺃ ّ‬ ‫ﻥ ﻫﻨﺎﻟﻙ ﻗﺭﺍﺀﺓ ﻤﻌﺭﻓﻴﺔ ﻭﺍﺤﺩﺓ ﻓﻘﻁ ﻫﻲ ﺒﻤﺜﺎﺒﺔ ﻤﺠﱠﺴﻡ ﺭﺒـﺎﻋﻲ ﺇﺫﺍ ﻓﻘـﺩ ﺃﺤـﺩ‬ ‫ﻴﺅﻜﺩ ﺃ ّ‬ ‫ﺃﻀﻼﻋﻪ ﻓﻘﺩ ﺒﺫﻟﻙ ﻭﺤﺩﺘﻪ ﺍﻟﻤﺎﻫﻭﻴﺔ ﺍﻟﻜﻠﻴﺔ ﺍﻟﺘﻲ ﺘﺠﻌﻠﻪ ﻤﺭﺒﻌﹰﺎ ﻓﻲ ﺍﻷﺼل ؛ ﻟﺫﻟﻙ ﻓﻬـﻲ‬ ‫ﻗﺭﺍﺀﺓ ﻭﺍﺤﺩﺓ ﻜﻠﻴﺔ ‪ ،‬ﻭﻤﻌﻨﻰ ﻜﻭﻨﻬﺎ "ﻜﻠﻴﺔ " ﻫﻭ ﺃﻨﻬﺎ ﺘﺘﺄﻟﻑ ﻤﻥ ﻋﺩﺩ ﻤﻥ ﺍﻟﻔﺌﺎﺕ ﺒﻨﺤـﻭ‬ ‫ﺠﺎﻤﻊ ﻤﺎﻨﻊ ﺘﺤﺩﺩ ﻓﻲ ﻤﺠﻤﻠﻬﺎ ﺃﺼل ﻫﺫﺍ ﺍﻟﻜل ﻭﻤﺎﻫﻴﺘﻪ ‪ ،‬ﺒﺤﻴﺙ ﺇﺫﺍ ﺃﺴﻘﻁﺕ ﻓﺌـﺔ ﻤـﻥ‬ ‫ﻓﺌﺎﺘﻪ ﺍﻟﻤﻜﻭﻨﺔ ﺃﺼﺒﺢ ﺍﻟﻜل ﻋﻘﺩﹰﺍ ﻤﻨﻔﺭﻁﹰﺎ ﻭﺠﺯﺌﻴﺎﺕ ﻤﺘﻔﺭﻗﺔ ﻓﺘﻀـﻴﻊ ﺒـﺫﻟﻙ ﺍﻟﻭﺤـﺩﺓ‬ ‫ﺍﻟﻌﻀﻭﻴﺔ ﺍﻟﺘﻲ ﻤﻥ ﺸﺄﻨﻬﺎ ﺃﻥ ﺘﺤﻘﻕ ﺍﻹﺩﺭﺍﻙ ﺍﻟﻤﻜﺘﻤل ﺒﻬﺫﻩ ﺍﻟﻔﺌﺎﺕ ﻤﻥ ﺨﻼل ﻭﺤـﺩﺘﻬﺎ‬ ‫ﺍﻟﻜﻠﻴﺔ ﺘﻠﻙ ‪ .‬ﻭﻴﻤﻜﻥ ﺍﻟﻘﻭل ﺒﻨﺎﺀﹰﺍ ﻋﻠﻰ ﻫﺫﺍ ﺇﻥ ﻫﺫﻩ ﺍﻟﻭﺤﺩﺓ ﺍﻟﻜﻠﻴـﺔ ﺍﻟﺭﺒﺎﻋﻴـﺔ ﺍﻟﺯﻭﺍﻴـﺎ‬

‫‪‬א‪‬א‪‬א‪‬א‪‬א‪‬א‪‬א‪ ‬‬ ‫ﻭﻗﺭﺍﺀﺘﻬﺎ ﺍﻟﻭﺍﺤﺩﺓ ﺇﻨﻤﺎ ﻫﻲ ﻤﺴﺘﻤﺩﺓ ﻤﻥ ﺫﺍﺕ ﺍﻟﻭﺤﺩﺓ ﺍﻟﻌﻀﻭﻴﺔ ﺍﻟﺒﻨﺎﺌﻴﺔ ﻟﻠﻘﺭﺁﻥ ﺍﻟﻜـﺭﻴﻡ‬ ‫ﻥ ﻫﺫﻩ ﺍﻟﻘﺭﺍﺀﺓ ﺍﻟﻭﺍﺤﺩﺓ ﻫﻲ – ﺇﻟﻲ ﺤﺩ ﻤﺎ – ﻗﺩ‬ ‫ﻭﺫﻟﻙ ﺒﻨﺤﻭ ﻤﺘﺴﻕ ﺘﻤﺎﻤﹰﺎ ‪ ،‬ﻭﻗﺩ ﻴﺘﻀﺢ ﺇ ّ‬ ‫ﺘﺨﺎﻟﻑ ﻤﺎ ﺩﺭﺠﺕ ﻋﻠﻴﻪ ﺍﻟﺘﺼﻭﺭﺍﺕ ﺍﻟﺘﻘﻠﻴﺩﻴﺔ ﻹﺴﻼﻡ ﺍﻟﻤﻌﺭﻓﺔ ﻤﻥ "ﺍﻟﺠﻤﻊ ﺒﻴﻥ ﺍﻟﻘﺭﺍﺀﺘﻴﻥ‬ ‫ﻥ ﻫﻨﺎﻟﻙ ﻜﺘﻠﺘﻴﻥ ﻤﻨﻔﺼﻠﺘﻴﻥ ﻭﻤﺘﻤﺎﻴﺯﺘﻴﻥ ﺘﻤﺎﻤـﹰﺎ‬ ‫" ﺍﻟﺘﻲ ﻴﻤﻜﻥ ﺃﻥ ﺘﻭﺤﻲ ﺒﺩﻻﻟﺔ ﻤﻔﺎﺩﻫﺎ ﺃ ّ‬ ‫ﻋﻥ ﺒﻌﻀﻬﻤﺎ ﺍﻟﺒﻌﺽ ﻭﻟﻜل ﻤﻨﻬﻤﺎ ﺨﺼﺎﺌﺼﻪ ﺍﻟﺫﺍﺘﻴﺔ ﻭﺍﻟﻤﺭﺍﺩ ﻫـﻭ ﺇﺠـﺭﺍﺀ ﺍﻟﺘﻭﻓﻴـﻕ‬ ‫ﺒﻴﻨﻬﻤﺎ‪ .‬ﻭﻟﻜﻥ ﻤﺎ ﻗﺩ ﻴﺒﺩﻭ ﻤﻥ ﻤﺤﺎﻭﻟﺔ ﺍﻟﺠﻤﻊ ﻫﺫﻩ ﺒﻴﻥ ﺍﻟﻘﺭﺍﺀﺘﻴﻥ "ﺍﻟﻜﻭﻥ ﻭﺍﻟﻭﺤﻲ"ﺃﻨﻬـﺎ‬ ‫ﺘﻌﻭﺩ ﺒﻨﺎ ﺇﻟﻰ ﺘﻠﻙ ﺍﻟﻤﺭﺤﻠﺔ ﺍﻟﺘﻲ ﺘﻡ ﺘﺠﺎﻭﺯﻫﺎ ﻤﻨﺫ ﺃﺨﺭﻴﺎﺕ ﺍﻟﻘﺭﻥ ﺍﻟﺘﺎﺴﻊ ﻋﺸﺭ ﻭﻫـﻲ‬ ‫ﻤﺭﺤﻠﺔ ﻤﻘﺭﺭﺍﺕ ﺍﻟﻔﻜﺭ ﺍﻟﺘﺠﺭﻴﺒﻲ ﻓﻲ ﺍﻟﻔﺼل ﺍﻟﻤﺎﻫﻭﻱ ﺍﻟﺘﺎﻡ ﺒﻴﻥ ﺍﻟﻭﺍﻗﻊ ﺍﻟﻤﻭﻀـﻭﻋﻲ‬ ‫ﺍﻟﻜﻭﻨﻲ ﻭﺍﻟﺒﻨﻴﺔ ﺍﻟﻌﻘﻠﻴﺔ ﺍﻟﻤﺘﻤﺜﻠﺔ ﻓﻲ " ﺍﻟﻭﻋﻲ"؛ ﻭ ﺍﻟﻔﻜﺭ ﺍﻟﻔﻠﺴﻔﻲ – ﺍﻟﻌﻠﻤﻲ ﻓﻲ ﺍﻟﺭﺍﻫﻥ‬ ‫ﺍﻟﻤﻌﺎﺼﺭ ﻗﺩ ﺘﺠﺎﻭﺯ ﺒﺎﻟﻀﺭﻭﺭﺓ ﻫﺫﺍ ﺍﻻﻨﻔﺼﺎل ﺍﻟﺘﺠﺭﻴﺒﻲ ﺍﻟﺤﺎﺩ ﺇﻟﻰ ﻤﻔﻬـﻭﻡ ﺍﻟﺘـﺩﺍﺨل‬ ‫ﻥ ﻓﻜﺭﺓ ﺍﻟﺠﻤـﻊ‬ ‫ﺍﻟﺩﺍﺌﺭﻱ ﺍﻟﺘﻭﺤﻴﺩﻱ ﺒﻴﻥ ﺍﻟﺫﺍﺕ ﻭﺍﻟﻤﻭﻀﻭﻉ ﺃﻭ ﺍﻟﻭﻋﻲ ﻭﺍﻟﻭﺠﻭﺩ ‪ .‬ﻜﻤﺎ ﺃ ّ‬ ‫ﺒﻴﻥ ﺍﻟﻘﺭﺍﺀﺘﻴﻥ ﻫﺫﻩ ﻗﺩ ﻴﻜﻭﻥ ﻤﻥ ﺸﺄﻨﻬﺎ ﺍﻟﻤﺴﺎﻋﺩﺓ ﻋﻠﻰ ﺍﻟﺒﻘﺎﺀ ﻓـﻲ ﻤﺭﺤﻠـﺔ ﺍﻟﺘﻭﻓﻴـﻕ‬ ‫ﻭﺍﻟﺘﻠﻔﻴﻕ ﺒﺼﺩﺩ ﺍﻹﻋﺠﺎﺯ ﺍﻟﻌﻠﻤﻲ ﻟﻠﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ‪.‬‬ ‫) ( ﻤ ﺍﻟ ﻠﻭﻡ ﺍ ﻭﺭ ﻴ ﻭ ل ﻤ ﻭﻤ ﺍﻟﺘ ﺎﻋﻠﻴ ﺍﻟﺜ ﺜﻴ ‪:‬‬ ‫ﺘﻤﺜﻠﺕ ﺃﺯﻤﺔ ﺍﻟﻭﻋﻲ ﺍﻷﻭﺭﻭﺒﻲ‪ -‬ﻭﺍﻟﺘﻲ ﺘﺠﻠﺕ ﻋﻠﻰ ﻨﺤﻭ ﺒﺎﺭﺯ ﻓﻲ ﺍﻟﻌﻠﻭﻡ‬ ‫ﺍﻹﻨﺴﺎﻨﻴﺔ – ﻓﻲ ﺤﻤل ﺴﻤﺔ ﺍﻟﺘﺤﻴﺯ ﺍﻟﻤﻨﻬﺠﻲ”‪ ” One-s idedness‬ﻓﻲ ﺍﻟﺘﻔﻜﻴﺭ ﻤﻨﺫ ﺒﺩﺍﻴﺔ‬ ‫ﺍﻟﺘﺎﺭﻴﺦ ﺍﻟﻔﻠﺴﻔﻲ ‪،‬ﻓﻜﺎﻥ ﺇﻤﺎ ﺍﻟﺘﺤﻴﺯ ﻨﺤﻭ ﺍﻟﻤﺜﺎﻟﻴﺔ ﺃﻭ ﺍﻟﻌﻘﻼﻨﻴﺔ ”‪“Idealism Rationalism‬‬

‫ﺒﺭﻫﻥ ﺍﻟﻤﻭﻀﻭﻉ “‪ ” Object‬ﺇﻟﻰ ﺍﻟﻌﻘل ”‪ ” Reason‬ﻭﺘﺄﺴﻴﺱ ﺍﻟﺨﺒﺭﺓ ﻋﻠﻰ ﺍﻟﻨﺤﻭ‬ ‫ﺍﻻﺴﺘﻨﺒﺎﻁﻲ ”‪ ” Deductive‬ﻤﻤﺎ ﻤﻥ ﺸﺄﻨﻪ ﺃﻥ ﻴﺅﺩﻱ ﺇﻟﻰ ﺍﻹﻏﺭﺍﻕ ﻓﻲ ﺍﻟﺘﺠﺭﻴﺩ ﻭﻤﻥ ﺜﻡ‬ ‫ﻓﻘﺩﺍﻥ ﺼﻔﺔ ﺍﻟﻤﻭﻀﻭﻋﻴﺔ ”‪ “Objective‬ﺍﻟﻼﺯﻤﺔ ﻟﻠﻤﻤﺎﺭﺴﺔ ﺍﻟﻌﻠﻤﻴﺔ ‪ ،‬ﻭﺇﻤﺎ ﺍﻟﺘﺤﻴﺯ ﻨﺤﻭ‬ ‫ﺍﻟﺘﺠﺭﻴﺒﻴﺔ ﺃﻭ ﺍﻟﻤﺎﺩﻴﺔ ” ‪ “Empiricism ,Materialism‬ﺒﺭﻫﻥ ﺍﻟﺫﺍﺕ ”‪ ” Ego‬ﺒﺎﻟﻜﻠﻴﺔ‬ ‫ﻨﺤﻭ ﺍﻟﻤﻭﻀﻭﻉ ﻭﻗﺼﺭ ﺍﻹﺩﺭﺍﻙ ﻋﻠﻰ ﺍﻟﻁﺭﻴﻘﺔ ﺍﻻﺴﺘﻘﺭﺍﺌﻴﺔ ”‪ ”Inductive‬ﻤﻤﺎ ﻴﺅﺩﻱ‬

‫‪1423200214‬א‪‬א‪ ‬‬ ‫ﺇﻟﻰ ﺤﺩﻭﺙ ﺍﻏﺘﺭﺍﺏ ﺍﻹﻨﺴﺎﻥ ﻋﻥ ﺫﺍﺘﻪ ﺒﺈﻟﻐﺎﺀ ﺍﻟﺨﺎﺼﻴﺔ ﺍﻻﻨﻔﻌﺎﻟﻴﺔ ﻭﺍﻟﻌﻨﺎﺼﺭ‬ ‫ﺍﻟﺴﻴﻜﻭﻟﻭﺠﻴﺔ ﺍﻟﻤﻜﻤﻠﺔ ﻟﻠﺘﻜﻭﻴﻥ ﺍﻟﻤﻌﺭﻓﻲ ‪.‬‬ ‫ﻟﺫﺍ ﻜﺎﻥ ﻤﻥ ﻗﺒﻴل ﺍﻟﻀﺭﻭﺭﺓ ﺍﻟﺘﺎﺭﻴﺨﻴﺔ ﺃﻥ ﻴﺄﺘﻲ ﺍﺩﻤﻭﻨﺩ ﻫﻭﺴﺭل “ ‪”E.Husserl‬‬ ‫ﺍﻟﻔﻴﻠﺴﻭﻑ ﻭﺍﻟﻤﻨﻁﻘﻲ ﺍﻷﻟﻤﺎﻨﻲ ﺒﺼﻴﺎﻏﺔ ﻓﻜﺭﺓ ﺍﻟﻅﺎﻫﺭﻴﺎﺕ ” ‪ “phenomenology‬ﻜﻌﻠﻡ‬ ‫ﺸﻌﻭﺭﻱ ﺨﺎﻟﺹ ﻻ ﺘﺠﺭﻴﺒﻲ ﻭﻻ ﺼﻭﺭﻱ ﻤﻥ ﺃﺠل ﺘﺤﻘﻴﻕ ﻭﺤـﺩﺓ ﺍﻟـﻭﻋﻲ ﺍﻷﻭﺭﺒـﻲ‬ ‫ﻭﺇﻋﺎﺩﺓ ﺘﺄﺴﻴﺱ ﻨﻅﺭﻴﺔ ﺍﻟﻌﻠﻡ ﺇﺫ ﺍﺴﺘﻁﺎﻋﺕ ﺍﻟﻅﺎﻫﺭﻴﺎﺕ ﺸﻕ ﻁﺭﻴﻕ ﺜﺎﻟﺙ ﺒﻴﻥ ﺍﻟﻤﻨﻁـﻕ‬ ‫ﺍﻟﺼﻭﺭﻱ ﺍﻟﺫﻱ ﻴﻤﺜل ﺍﻟﻘﻭﺍﻟﺏ ﺍﻟﻜﻠﻴﺔ ﺍﻟﻌﺎﻤﺔ " ﺍﻟﻤﺫﻫﺏ ﺍﻟﻤﺜﺎﻟﻲ " ﻭﻋﻠﻡ ﺍﻟﻨﻔﺱ ﺍﻟﺘﺠﺭﻴﺒﻲ‬ ‫ﺍﻟﺫﻱ ﻻ ﻴﻌﺘﻘﺩ ﻓﻲ ﻤﻌﺎﺭﻑ ﻜﻠﻴﺔ ﻗﺒﻠﻴﺔ ” ‪ ، “Apriori‬ﻭﻜﺎﻥ ﻫﺫﺍ ﺍﻟﻁﺭﻴﻕ ﺍﻟﺜﺎﻟـﺙ ﻫـﻭ‬ ‫ﻁﺭﻴﻕ ﺍﻟﺸﻌﻭﺭ ﻭﺫﻟﻙ ﻤﻥ ﺨﻼل ﻤﻨﻬﺞ ﻤﺅﻟﻑ ﻤﻥ ﺨﻁﻭﺍﺕ ﺜﻼﺙ ﺘﺒﺩﺃ " ﺒﺘﻌﻠﻴﻕ ﺍﻟﺤﻜﻡ "‬ ‫ﻹﺒﻌﺎﺩ ﺍﻟﻭﺍﻗﻊ ﺍﻟﻤﺎﺩﻱ ‪ ،‬ﻭﻫﻭ ﻴﻌﻨﻲ ﻭﻀﻊ ﺍﻟﻌﻠﻡ ﺒﻴﻥ ﻗﻭﺴﻴﻥ ﻭﺇﺨﺭﺍﺠـﻪ ﻋـﻥ ﺩﺍﺌـﺭﺓ‬ ‫ﺍﻻﻫﺘﻤﺎﻡ ﻭﻋﺩﻡ ﺍﻟﺤﺩﻴﺙ ﻋﻥ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻟﻤﺎﺩﻴﺔ ﺒﺈﺯﺍﺤﺘﻬﺎ ﺠﺎﻨﺒﹰﺎ ﻭﻋﺩﻡ ﺇﺼﺩﺍﺭ ﺤﻜﻡ ﻋﻠﻴﻬﺎ‬ ‫ﻭﺫﻟﻙ ﺒﻬﺩﻑ ﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﺍﻻﺘﺠﺎﻩ ﺍﻟﻁﺒﻴﻌﻲ ﺒﻜل ﻤﻅﺎﻫﺭﻩ ﺍﻟﻤﺎﺩﻴﺔ ﻭﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻟﻭﻀـﻌﻴﺔ‬ ‫ﻭﺍﻷﻨﺜﺭﻭﺒﻭﻟﻭﺠﻴﺔ ﻭﺍﻟﺒﻴﻭﻟﻭﺠﻴﺔ ‪ ،‬ﻓﻬﻲ ﺒﻬﺫﺍ ﺘﻌﺩ ﻅﺎﻫﺭﺓ ﻤﺘﻌﺎﻟﻴﺔ "‪ "Transcendental‬ﺃﻱ‬ ‫ﺨﺎﺭﺝ ﺤﻴﺯ ﺍﻹﺩﺭﺍﻙ – ﻓﻲ ﻨﻅﺭ " ﻫﻭﺴﺭل "‪ -‬ﻭﻻ ﺘﺼﺒﺢ ﺫﺍﺕ ﺩﻻﻟﺔ ﺇﻻ ﺒﻌﺩ ﺤﻠﻭﻟﻬـﺎ‬ ‫ﻓﻲ ﺍﻟﺸﻌﻭﺭ ﻜﺘﺠﺭﺒﺔ ﺤﻴﺔ “‪ ”Transcendence‬ﻭﻋﺩﻡ ﺭﺅﻴﺔ ﺍﻟﻅﻭﺍﻫﺭ ﻓﻲ ﺍﻟﻤﻜـﺎﻥ ﺒـل‬ ‫ﺭﺅﻴﺘﻬﺎ ﻓﻲ ﺍﻟﺯﻤﺎﻥ ﺍﻟﺫﻱ ﻫﻭ ﺼﻔﺔ ﺍﻟﺸﻌﻭﺭ ﺍﻟﺩﺍﺨﻠﻲ ‪ .‬ﻭﺜﺎﻨﻲ ﺨﻁﻭﺍﺕ ﻫـﺫﺍ ﺍﻟﻤـﻨﻬﺞ‬ ‫ﺍﻟﻅﺎﻫﺭﻴﺎﺘﻲ ﻫﻲ " ﺍﻟﺒﻨﺎﺀ ﺃﻭ ﺍﻟﺘﻜﻭﻴﻥ" ﻭﻫﻲ ﺍﻟﻤﺭﺤﻠﺔ ﺍﻟﺘﻲ ﻴﻅﻬﺭ ﻓﻴﻬﺎ ﺍﻟﺸﻌﻭﺭ ﻜﻘﺼـﺩ‬ ‫ﻤﺘﺒﺎﺩل ﻤﻜﻭﻥ ﻤﻥ ﻗﺎﻟﺏ “‪” Noes‬ﻴﻤﺜل ﺍﻟﺠﺎﻨﺏ ﺍﻟﻨﻅﺭﻱ ﺃﻭ ﺍﻟﻌﻘل ﻓﻲ ﺍﻷﻨﺎ ﺍﻟﺨﺎﻟﺼـﺔ ‪،‬‬ ‫ﻭﻤﻀﻤﻭﻥ "‪ "Noeme‬ﻴﻤﺜل ﺍﻟﻤﻭﻀﻭﻉ ‪ .‬ﻫﺫﺍ ﻭﻴﺘﻤﻴﺯ ﺍﻟﺸﻌﻭﺭ ﻋﻨﺩ " ﻫﻭﺴـﺭل "ﺒﺄﻨـﻪ‬ ‫"ﻴﺘﺠﻪ ﻨﺤﻭ" ﺃﻭ " ﻴﻤﺘﺩ ﻨﺤﻭ" ‪ ،‬ﻓﻜل ﻭﻋﻲ ﻫﻭ ﻭﻋﻲ ﺒﺸﻲﺀ ﻤﺎ ‪ .‬ﻭﻴﻤﻜـﻥ ﺍﻟﻘـﻭل ﺒـﺄﻥ‬ ‫ﺘﻘﺭﻴﺭ " ﻫﻭﺴﺭل " ﺃﻥ ﺍﻟﺸﻌﻭﺭ ﻫﻭ ﺫﺍﺕ ﻭ ﻤﻭﻀﻭﻉ ﻤﻌﹰﺎ‪ .‬ﻭﻫﻭ ﺨﻁﻭﺓ ﻤﻭﻓﻘﺔ ﺒﺼـﺩﺩ‬ ‫ﺤل ﺍﻟﻤﺴﺄﻟﺔ ﺍﻷﺴﺎﺴﻴﺔ ﻓﻲ ﺍﻟﻔﻠﺴﻔﺔ ‪ ،‬ﺃﻤﺎ ﺍﻟﺨﻁﻭﺓ ﺍﻷﺨﻴﺭﺓ ﻓﻬـﻲ " ﻤـﻨﻬﺞ ﺍﻹﻴﻀـﺎﺡ "‬

‫‪‬א‪‬א‪‬א‪‬א‪‬א‪‬א‪‬א‪ ‬‬ ‫ﻭﻴﻤﺜل ﺍﻟﺼﻠﺔ ﺒﻴﻥ ﺍﻟﻔﻴﻨﻭﻤﻴﻨﻭﻟﻭﺠﻴﺎ ﻭﺍﻷﻨﻁﻭﻟﻭﺠﻴﺎ ﻭﻴﺘﻌﻠﻕ ﺒﻔﺤﺹ ﺍﻟﻭﺴﺎﺌﻁ ﺍﻻﺘﺼﺎﻟﻴﺔ‬ ‫ﺍﻟﻨﺎﻗﻠﺔ ﻟﺤﺎﻟﺔ ﺍﻟﻭﻋﻲ ﺍﻟﻤﺅﻟﻑ ﻤﻥ ﻗﺎﻟﺏ ﻭﻤﻀﻤﻭﻥ ﺍﻟﺸﻌﻭﺭ ﻭﺇﺨﺭﺍﺠﻬﺎ ﺇﻟﻰ ﺤﻴﺯ ﺍﻟﺭﺅﻴﺔ‬ ‫ﻋﻥ ﻁﺭﻴﻕ ﺍﻟﺘﻭﻀﻴﺢ ﻭﺍﻟﻜﺸﻑ ﻭﺍﻟﺸﺭﺡ‬

‫)‪.(1‬‬

‫ﻥ ﻫﺫﻩ ﺍﻟﻤﺤﺎﻭﻟﺔ ﺍﻟﺘﻲ ﺃﻗﺎﻤﻬﺎ " ﺃ‪ .‬ﻫﻭﺴﺭل" ﺒﻜﺴﺭ ﺍﻟﺠﺩﺍﺭ ﺍﻟﻘﺎﺌﻡ ﺒـﻴﻥ ﺍﻟﺘﻴـﺎﺭ‬ ‫ﺇّ‬ ‫ﺍﻟﻤﺜﺎﻟﻲ ﺍﻟﻌﻘﻼﻨﻲ ﻭﺍﻟﺘﻴﺎﺭ ﺍﻟﺘﺠﺭﻴﺒﻲ ﺍﻟﻤﺎﺩﻱ ﻜﺎﻨﺕ ﻫﻲ ﻓﺎﺘﺤﺔ ﺍﻟﻁﺭﻴﻕ ﺇﻟـﻲ ﻤﺤـﺎﻭﻻﺕ‬ ‫ﻤﻨﻬﺠﻴﺔ ﺃﻜﺜﺭ ﺘﻁﻭﺭﹰﺍ ﻋﻠﻰ ﻤﺴﺘﻭﻴﺎﺕ ﻤﺨﺘﻠﻔﺔ ﻟﺒﻨﺎﺀ ﺍﻟﺭﺅﻴﺔ ﺍﻟﻜﻭﻨﻴـﺔ ﺍﻟﺸـﺎﻤﻠﺔ " ‪World‬‬

‫‪ "View‬ﻤﻥ ﺨﻼل ﻋﻨﺼﺭ ﺍﻟﺘﺤﻠﻴل ‪ ،‬ﻭﻜﺎﻥ ﺫﻟﻙ ﺠﺭﺍﺀ ﺇﺴﻘﺎﻁ ﻋﻤﻠﻴﺔ ﺍﻟﺘﺭﻜﻴﺏ ﺒﺎﻋﺘﺒﺎﺭﻩ‬ ‫ﺒﻨﺎﺀ ﻴﺨﻀﻊ ﻻ ﻤﺤﺎﻟﺔ ﻟﻠﺘﺼﻨﻴﻔﺎﺕ ﺍﻟﻤﺫﻫﺒﻴﺔ ﺍﻟﺘﻲ ﻻ ﺘﺤﻘﻕ ﺍﻟﻭﺍﺤﺩﺓ ﻤﻨﻬﺎ ﺒﻤﻌـﺯل ﻋـﻥ‬ ‫ﺍﻷﺨﺭﻯ ﺭﺅﻴﺔ ﻜﻭﻨﻴﺔ ﺸﺎﻤﻠﺔ ﺘﻌﺘﻤﺩ ﻋﻠﻰ ﺍﺴﺘﻘﺭﺍﺀ ﻤﺤﺎﻴﺩ ﻟﻤﺠﺎﻻﺕ ﺍﻟﺤﻘـﺎﺌﻕ ﺍﻟﻌﻠﻤﻴـﺔ‬ ‫ﻭﻤﺴﺘﻭﻴﺎﺘﻬﺎ ‪ ،‬ﺍﻷﻤﺭ ﺍﻟﺫﻱ ﺍﻨﺘﻬﻲ ﺒﻅﻬﻭﺭ ﺍﻟﺘﻴﺎﺭ ﺍﻟﻔﻠﺴﻔﻲ ﺍﻟﺫﻱ ﺃﺴﺴﻪ "ﻓﻴﺘﺠﻨﺸﺘﺎﻴﻥ "ﻓﻲ "‬ ‫ﻜﻴﻤﺒﺭﻴﺩﺝ" ”‪ ”Cambridge‬ﻭﺍﻤﺘﺩ ﺇﻟﻲ " ﺃﻜﺴﻔﻭﺭﺩ " ”‪ ” Oxford‬ﻭﻫﻭ ﺍﻟﺘﻴﺎﺭ ﺍﻟﻬـﺎﺩﻑ‬ ‫ﻓﻲ ﺠﻭﻫﺭﻩ ﺇﻟﻰ ﺇﺤﺩﺍﺙ ﺍﻟﻔﻬﻡ ﻭﺍﻟﺘﺄﺜﻴﺭ ﺒﺈﺯﺍﻟﺔ ﺍﻟﺤﺎﺠﺯ ﺒﻴﻥ ﺍﻟﻭﻋﻲ ”‪“Consciousness‬‬ ‫ﻭﺍﻟﻤﻭﻀﻭﻉ “‪ ” Object‬ﻭﻨﻔﺎﺫ ﺍﻟﻌﻘل ”‪ “Mind‬ﺇﻟﻰ ﺇﺩﺭﺍﻙ ﺍﻟﻌﻘل ﺍﻵﺨﺭ “ ‪OtherMind‬‬

‫” ﺍﻟﺫﻱ ﻴﺘﻤﺜل ﻓﻲ ﺍﻟﻜﺘل ﻭﺍﻟﻜﻴﺎﻨﺎﺕ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺍﻟﻤﺨﺘﻠﻔﺔ ﻭﺫﻟـﻙ ﺒﺎﻋﺘﺒـﺎﺭ ﺃﻥ ﻤﺤـﻭﺭ‬ ‫ﻨﻅﺭﻴﺔ "ﻓﻴﺘﺠﻨﺸﺘﺎﻴﻥ " ﻓﻲ ﺍﻟﻤﺭﺤﻠﺔ ﺍﻟﻤﺒﻜﺭﺓ ﻤﻥ ﻓﻜﺭﻩ – ﻭ ﺍﻟﻤﺴﻤﺎﺓ ﺒﺎﻟﻨﻅﺭﻴﺔ ﺍﻟﺘﺼﻭﺭﻴﺔ‬ ‫ﻟﻠﻐﺔ”‪ “The Picture Theory of Language‬ﻜﺎﻥ ﻫﻭ ﺍﻻﻫﺘﻤﺎﻡ ﺒﺎﻟﺸﺭﻭﻁ ﺍﻟﺘﻲ ﺘﺠﻌـل‬ ‫ﺍﻟﻠﻐﺔ ﺍﻟﻭﺴﻴﻁ ﺍﻻﺘﺼﺎﻟﻲ ﺍﻟﻨﺎﻗل ﻟﺤﺎﻟﺔ ﺍﻟﻭﻋﻲ ﻤﻜﺘﻤﻠﺔ ﻤﻨﻁﻘﻴﺎﹰ‪ ،‬ﺃﻱ ﺃﻨﻬﺎ ﻻ ﺒﺩ ﺃﻥ ﺘﺴﺘﻭﻓﻲ‬ ‫ﻜﺎﻓﺔ ﺸﺭﻭﻁ ﺍﻟﻀﺒﻁ ﺍﻟﻤﻨﻁﻘﻲ ﻟﻠﻤﻌﺎﻨﻲ ﻭﺍﻟﺩﻻﻻﺕ ﺒﻤﺎ ﻻ ﻴﺩﻉ ﺃﺩﻨﻰ ﻤﺠﺎل ﻟﻠﺒﺱ ﻭﺍﻟﺨﻁﺄ‬ ‫ﻭﺴﻭﺀ ﺍﻟﻔﻬﻡ ﺒﻔﻌل ﻏﻤﻭﺽ ﺍﻻﺴﺘﺨﺩﺍﻡ ﺍﻟﻠﻐﻭﻱ ‪ ،‬ﻋﻠﻰ ﺃﻥ ﻴﺤﻘﻕ ﻫﺫﺍ ﺍﻟﻀﺒﻁ ﺩﻗﺔ ﺍﻨﺘﻘﺎل‬ ‫ﺍﻟﻌﻼﻗﺔ ﺍﻟﺩﻻﻟﻴﺔ ﺍﻟﻤﻨﻁﻘﻴﺔ ﺍﻟﻤﺒﺎﺸﺭﺓ ﺒﻴﻥ ﺍﻟﻤﻭﻀﻭﻉ ﻭﻤﺴﻤﺎﻩ ﺍﻟﻠﻐﻭﻱ ﻭﺫﻟـﻙ ﺒﻀـﺒﻁ‬ ‫‪ (1).‬ﺣﺴﻦ ﺣﻨﻔﻲ ‪ ،‬ﻣﻘﺪﻣﺔ ﰲ ﻋﻠﻢ ﺍﻻﺳﺘﻐﺮﺍﺏ ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ ﺍﳌﺆﺳﺴﺔ ﺍﳉﺎﻣﻌﻴﺔ ﻟﻠﺪﺭﺍﺳﺎﺕ ﻭﺍﻟﻨﺸﺮ ﻭﺍﻟﺘﻮﺯﻳﻊ ‪ ،‬ﻟﺒﻨﺎﻥ ‪،‬‬ ‫‪.1992‬‬

‫‪1423200214‬א‪‬א‪ ‬‬ ‫ﺍﻟﺒﻨﻴﺔ ﺍﻟﻤﻨﻁﻘﻴﺔ ﻟﻠﺴﻴﺎﻗﺎﺕ ﺍﻟﺘﻌﺒﻴﺭﻴﺔ ﺍﻟﻠﻐﻭﻴﺔ ﺍﻟﻤﺨﺘﻠﻔﺔ ﻭﻓﻕ ﺍﻟﻤﺴﺘﻭﻱ ﺍﻟﺭﻤـﺯﻱ ‪ .‬ﻓﻜـﺭﺓ‬ ‫ﺍﻻﻜﺘﻤﺎل ﺍﻟﻤﻨﻁﻘﻲ ﻫﺫﻩ ﺘﻨﻁﻠﻕ ﻤﻥ ﺍﻓﺘﺭﺍﺽ ﺃﻥ ﻤﺠﻤل ﻭﻅﻴﻔﺔ ﺍﻟﻠﻐﺔ ﻫﻲ ﺃﻥ ﺘﻜﻭﻥ ﺫﺍﺕ‬ ‫ﻤﻌﻨﻰ ﻭﻟﻥ ﺘﺤﻘﻕ ﺍﻟﻠﻐﺔ ﻫﺫﻩ ﺍﻟﻭﻅﻴﻔﺔ ﺇﻻ ﺒﻘـﺩﺭ ﻗﺭﺒﻬـﺎ ﻤـﻥ ﺍﻟﻠﻐـﺔ ﺍﻟﻤﺜﺎﻟﻴـﺔ ‪Ideal‬‬

‫”‪ ” Language‬ﺍﻟﻤﻘﺘﺭﺤﺔ )‪ .(1‬ﻭﺤﻘﻴﻘﺔ ﻫﺫﻩ ﺍﻟﻠﻐﺔ ﺍﻟﻤﺜﺎﻟﻴﺔ ﻫﻲ ﺃﻨﻬﺎ ﺘﻤﺜـل ﻟﻐـﺔ ﻓﻭﻗﻴـﺔ‬ ‫“‪ “ Meta– Language‬ﺒﺎﻋﺘﺒﺎﺭﻫﺎ ﻗﻭﺍﻟﺏ ﺭﻤﺯﻴﺔ ﺘﻤﺜل ﻓﻲ ﺠﺎﻨﺏ ﻤﻨﻬـﺎ ﻤﺘﻐﻴـﺭﺍﺕ‬ ‫”‪ “Variables‬ﻴﻤﻜﻥ ﺃﻥ ﻴﺴﺘﻌﺎﺽ ﻋﻨﻬﺎ ﺒﻌﻼﻤﺎﺕ ﻟﻐﻭﻴﺔ ﻭ " ﺜﻭﺍﺒﺕ " ”‪“Constants‬ﻫﻲ‬ ‫ﻤﺠﻤﻭﻋﺔ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺘﻲ ﻴﻤﻜﻥ ﺍﺴﺘﺨﺩﺍﻤﻬﺎ ﻟﻠﺭﺒﻁ ﺒﻴﻥ ﺃﻱ ﺭﻤﺯ ﺃﻭ ﻋﻼﻤﺔ ﻟﻐﻭﻴﺔ ﺃﺨﺭﻯ‬ ‫ﺒﺼﺩﺩ ﻭﺼﻑ ﺤﺎﻟﺔ ﺍﻟﻭﻗﺎﺌﻊ “‪ “Fact‬ﻓﻲ ﺍﻟﻌﺎﻟﻡ ﻭﺍﻟﺘﻲ ﺘﻨﻌﻜﺱ ﻓﻲ ﺍﻟﻭﻋﻲ ﻋﻠـﻰ ﻫﻴﺌـﺔ‬ ‫ﺃﻓﻜﺎﺭ ﺃﻭ ﺼﻭﺭﹰﺍ ﻤﺘﺨﻴﻠﺔ ؛ ﻟﺫﻟﻙ ﻴﻤﻜﻥ ﻟﺸﺘﻰ ﺍﻟﻠﱡﻐﺎﺕ ﻋﻠﻰ ﺘﺒﺎﻴﻨﻬﺎ ﻭﺍﺨـﺘﻼﻑ ﻜﻴﻔﻴـﺎﺕ‬ ‫ﺍﺴﺘﺨﺩﺍﻤﻬﺎ ﺃﻥ ﺘﻭﻀﺢ – ﻭﻓﻕ ﻫﺫﺍ ﺍﻟﻤﻨﻅﻭﺭ – ﻓﻲ ﺍﻟﺠﻬﺎﺯ ﺍﻟﺭﻤﺯﻱ ﺍﻟﻤﻭﺤﺩ ‪.‬‬ ‫ﻥ ﻫﺫﺍ ﺍﻟﺠﻬﺎﺯ ﺍﻟﺭﻤﺯﻱ ﻤﻥ ﺸﺄﻨﻪ ﺃﻥ ﻴﺠﻌل ﻋﻤل ﺍﻟﻠﱡﻐﺔ ﺍﻷﺴﺎﺱ ﻫﻭ ﺇﺜﺒﺎﺕ ﺃﻭ‬ ‫ﺇّ‬ ‫ﻨﻔﻲ ﺍﻟﻭﻗﺎﺌﻊ ﻤﻥ ﺨﻼل ﻤﻌﺭﻓﺔ ﺍﻟﺒﻨﺎﺀ ﺍﻟﻠﻔﻅﻲ ﻟﻠﻐﺔ ‪ .‬ﻓﻠﻜﻲ ﺘﺜﺒﺕ ﺠﻤﻠﺔ ﻤﺎ ﻭﺍﻗﻌﺔ ﻤﻌﻴﻨـﺔ‬ ‫ﻓﻼﺒﺩ ﺃﻥ ﻴﻜﻭﻥ ﻫﻨﺎﻟﻙ ﺸﻴﺌﹰﺎ ﻤﺸﺘﺭﻜﹰﺎ ﺒﻴﻥ ﺒﻨﻴﺔ ﺍﻟﺠﻤﻠﺔ ﻭﺒﻨﻴﺔ ﺍﻟﻭﺍﻗﻌﺔ ﻜﻴﻔﻤﺎ ﻜﺎﻥ ﺒﻨﺎﺀ ﻫﺫﻩ‬ ‫ﺍﻟﻠﻐﺔ‬

‫)‪.(2‬‬

‫ﺇﺫﻥ ﻓﺎﻟﺠﻬﺎﺯ ﺍﻟﺭﻤﺯﻱ ﻟﻠﻐﺔ ﺍﻟﻤﺜﺎﻟﻴﺔ ﺍﻟﻤﻜﺘﻤﻠﺔ ﻤﻨﻁﻘﻴﹰﺎ ﻴﻘﻭﻡ ﺒﺸﻜل ﺭﺌﻴﺱ ﻋﻠـﻰ‬ ‫ﺍﻟﻌﻼﻗﺎﺕ ﺒﻴﻥ ﺍﻟﻌﻼﻤﺎﺕ ﺍﻟﻠﻐﻭﻴﺔ ﻭﺍﻟﺘﻲ ﺘﻘﺎﺒل ﺍﻟﻌﻼﻗﺎﺕ ﺒﻴﻥ ﺍﻷﺸﻴﺎﺀ ﻓﻲ ﺍﻟﻌـﺎﻟﻡ ﻭﺫﻟـﻙ‬ ‫ﻥ ﺇﺩﺭﺍﻙ ﺍﻷﺸﻴﺎﺀ ﻓﻲ ﺍﻟﻌﺎﻟﻡ ﻻ ﻴﺘﻡ ﺒﻤﻌﺯل ﻋﻥ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺘﻲ ﺘﺭﺒﻁ ﺒﻴﻥ‬ ‫ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭ ﺃ ّ‬ ‫ﻫﺫﻩ ﺍﻷﺸﻴﺎﺀ ﻓﻴﺼﺒﺢ ﺒﺫﻟﻙ ﻤﻔﻬﻭﻡ "ﺍﻟﻭﺍﻗﻌﺔ "ﺃﻨﻬﺎ ﺍﻟﺤﺩ ﺍﻟﻨﻬﺎﺌﻲ ﻓﻲ ﺘﺤﻠﻴل ﻋﻠﻤﻨﺎ ﻭﻭﻋﻴﻨـﺎ‬ ‫ﺒﺎﻟﻌﺎﻟﻡ ﻭﻫﻲ ﺍﻟﻌﻼﻗﺔ ﺍﻟﺘﻲ ﺘﻘﻭﻡ ﺒﻴﻥ ﺸﻴﺌﻴﻥ ﺃﻭ ﺃﻜﺜﺭ ﺃﻴﹰﺎ ﻜﺎﻥ ﺘﺼﻨﻴﻑ ﻫﺫﻩ ﺍﻟﻌﻼﻗﺔ ﻓـﻲ‬ ‫ﺠﺩﻭل ﺩﺍﻻﺕ – ﺍﻟﺼﺩﻕ ” ‪ “ Truth – Functions‬ﺍﻟﺨﺎﺹ ﺒﻬﺫﺍ ﺍﻟﺠﻬﺎﺯ ﺍﻟﺭﻤﺯﻱ ﺍﻟﺫﻱ‬ ‫)‪(1‬‬ ‫‪(2).‬‬

‫‪Ludwig Wittgenstein ,Tractatus Logico – Philosophicus , An Introduction by Bertrnard‬‬ ‫‪Russell , Rautledge & Kegan Paul , seventh Impression , 1958 p.8.‬‬ ‫‪ibid ,p .8.‬‬

‫”‪ “Propositions‬ﻭﻋﻥ ﺍﻟﻭﻗﺎﺌﻊ ﺍﻟﻤﺭﻜﺒﺔ ﺒﻘﻀﺎﻴﺎ ﻤﺭﻜﺒﺔ‬

‫)‪(1‬‬

‫‪.‬‬

‫ﺇﺫﻥ ﻓﺎﻟﻭﻋﻲ ﺒﻬﺫﺍ ﻴﻜﻭﻥ ﻤﺅﻟﻔﹰﺎ ﻭﻓﻕ ﺫﺍﺕ ﺍﻟﻨﻅﺎﻡ ﺍﻟﻤﺅﻟﻑ ﻟﻠﻌﺎﻟﻡ ‪ .‬ﻭﻫﺫﺍ ﻤﺎ ﺠﻌل‬ ‫ﻤﻜﻭﻨﺎﺕ ﺍﻟﻭﻋﻲ ﻭﻓﻕ ﻫﺫﻩ ﺍﻟﻨﻅﺭﻴﺔ ﺭﺴﻭﻤﹰﺎ ﻟﻠﻭﻗﺎﺌﻊ ‪ .‬ﻭﻴﻘﺎﺭﻥ " ﻓﻴﺘﺠﺘﺸﺎﻴﻥ"ﻫﻨﺎ ﺍﻟﺘﻌﺒﻴـﺭ‬ ‫ﺍﻟﻠﻐﻭﻱ ﺒﺎﻹﺴﻘﺎﻁ ﻓﻲ ﺍﻟﻬﻨﺩﺴﺔ‪ ،‬ﻓﺎﻟﺸﻜل ﺍﻟﻬﻨﺩﺴﻲ ﻴﻤﻜﻥ ﺇﺴﻘﺎﻁﻪ ﺒﻌﺩﺓ ﻁﺭﻕ ﺘﻘﺎﺒل ﻜـل‬ ‫ﻤﻨﻬﺎ ﻟﻐﺔ ﻤﺨﺘﻠﻔﺔ ﺇﻻ ﺃﻥ ﺍﻟﺼﻔﺎﺕ ﺍﻻﺴﻘﺎﻁﻴﺔ ﻟﻠﺸﻜل ﺍﻷﺼﻠﻲ ﺘﻅل ﺜﺎﺒﺘﺔ ﻻ ﺘﺘﻐﻴﺭ ﺃﻴـﹰﺎ‬ ‫ﻜﺎﻥ ﺍﻟﻁﺭﻴﻕ ﺍﻟﺫﻱ ﺍﺘﺒﻌﻨﺎﻩ‬

‫)‪(2‬‬

‫‪.‬‬

‫ﻥ ﺍﻟﺭﺴﻡ ﺍﻟﻤﻨﻁﻘﻲ ﻟﻠﻭﺍﻗﻌﺔ ﺍﻟﺫﻱ ﻴﺴﻤﻴﻪ ﺒـﺎﻟﻔﻜﺭﺓ‬ ‫ﻜﻤﺎ ﻴﺸﻴﺭ "ﻓﻴﺘﺠﻨﺸﺘﺎﻴﻥ "ﺇﻟﻰ ﺃ ّ‬ ‫ﻴﻤﻜﻥ ﺃﻥ ﻴﻁﺎﺒﻕ ﺍﻟﻭﺍﻗﻌﺔ ﻭﻴﻤﻜﻥ ﺃﻥ ﻻ ﻴﻁﺎﺒﻘﻬﺎ ‪ ،‬ﻭﺒﺎﻟﺘﺎﻟﻲ ﻴﻤﻜﻥ ﺃﻥ ﻴﻜﻭﻥ ﺼـﺎﺩﻗﹰﺎ ﺃﻭ‬ ‫)‪(3‬‬

‫ﻜﺎﺫﺒﹰﺎ ﺇﻻ ﺃﻨﻪ ﻓﻲ ﻜﻠﺘﺎ ﺍﻟﺤﺎﻟﺘﻴﻥ ﻴﺸﺎﺭﻙ ﺍﻟﻭﺍﻗﻌﺔ ﻓﻲ ﺼﻭﺭﺘﻬﺎ ﺍﻟﻤﻨﻁﻘﻴﺔ‬

‫‪.‬‬

‫ﻭﻟﻜﻥ ﻓﻲ ﻓﻠﺴﻔﺔ " ﻓﻴﺘﺠﻨﺸﺘﺎﻴﻥ " ﺍﻟﻤﺘﺄﺨﺭﺓ ‪ ،‬ﺃﺩﺨل ﺇﻟﻰ ﻫﺫﻩ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﻭﺼﻔﻴﺔ ﺃﻭ‬ ‫ﺍﻟﺘﺼﻭﺭﻴﺔ ﻟﻠﻐﺔ ﻋﻨﺼﺭﹰﺍ ﺠﺩﻴﺩﹰﺍ ﺘ ّﻡ ﺍﻜﺘﺸﺎﻓﻪ ﻤﻥ ﺨﻼل ﺍﻟﺜﻐﺭﺍﺕ ﻭﺍﻟﺘﺴﺎﺅﻻﺕ ﺍﻟﺘﻲ ﺃﺜﺎﺭﻫﺎ‬ ‫ﺍﻻﺘﺠﺎﻩ ﺍﻟﻘﺩﻴﻡ ‪ ،‬ﻫﺫﺍ ﺍﻟﻌﻨﺼﺭ ﻫﻭ ﺤﺎﻟﺔ ﺍﻟﻭﻋﻲ ﺍﻟﻤﺭﺘﺒﻁﺔ ﺒﻁﺭﻴﻘﺔ ﺤﻴﺎﺓ ﺍﻹﻨﺴﺎﻥ ﺍﻟﺫﻱ‬ ‫ﻴﺤﻤل ﻫﺫﺍ ﺍﻟﻭﻋﻲ‪ ،‬ﻤﻤﺎ ﺤ ّﻭل ﻓﻜﺭﺓ ﺍﻟﺭﺴﻭﻡ ﺍﻟﺫﻫﻨﻴﺔ ﻟﻠﻭﻗﺎﺌﻊ ﺇﻟﻰ ﺭﺴﻭﻡ ﺫﻫﻨﻴﺔ ﺘﻭﺼﻑ‬ ‫ﻥ ﺃ ﱠﻴﹰﺎ ﻤﻥ ﺒﻨﻲ ﺍﻹﻨﺴﺎﻥ ﺇﻨﻤﺎ ﻴﻨﺘﻤﻲ‬ ‫ﺒﺎﻟﺫﺍﺘﻴﺔ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ‪ ،‬ﻭﺫﻟﻙ ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭ ﺃ ّ‬ ‫ﺒﺎﻟﻀﺭﻭﺭﺓ ﺇﻟﻰ ﻁﺭﻴﻘﺔ ﺤﻴﺎﺓ ﻟﺩﻴﻬﺎ ﺨﺼﻭﺼﻴﺔ ﻤﺘﻤﻴﺯﺓ‪ .‬ﻭﻁﺭﻴﻘﺔ ﺍﻟﺤﻴﺎﺓ ﻫﺫﻩ ﻻ ﺘﻘﻭﻡ ﺇﻻ‬ ‫ﺒﺘﺤﻘﻴﻕ ﺭﺍﺒﻁﺔ ﺒﻴﻥ ﺍﻹﻨﺴﺎﻥ ﻭﺍﻹﻨﺴﺎﻥ ﺍﻵﺨﺭ ﺍﻟﺫﻱ ﻴﻨﺘﻤﻲ ﺇﻟﻰ ﺫﺍﺕ ﺍﻟﻔﺌﺔ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ‬ ‫ﻭﻅﺭﻭﻓﻬﺎ ﺍﻟﺒﻴﺌﻴﺔ ‪ .‬ﻟﺫﻟﻙ ﻜﺎﻨﺕ ﻁﺭﻕ ﺍﻟﺤﻴﺎﺓ ﻫﺫﻩ ﻤﺘﻐﺎﻴﺭﺓ ﻓﻴﻤﺎ ﺒﻴﻨﻬﺎ ﺒﺩﺭﺠﺔ ﻜﺒﻴﺭﺓ ‪.‬‬ ‫ﻥ ﻜل ﻁﺭﻴﻘﺔ ﻤﻥ ﻁﺭﻕ ﺍﻟﺤﻴﺎﺓ ﻫﺫﻩ ﻫﻲ ﺍﻟﺘﻲ ﺘﺘﺤﻜﻡ ﺒﺸﻜل ﺃﻭ ﺒ ﺨﺭ ﻓﻲ‬ ‫ﻭﺠﺩﻴﺭ ﺒﺎﻟﺫﻜﺭ ﺃ ّ‬ ‫ﺘﺄﻟﻴﻑ ﺍﻟﺭﺴﻭﻡ ﺍﻟﺫﻫﻨﻴﺔ ﻋﻠﻰ ﺍﻟﻭﻗﺎﺌﻊ ﻭﺍﻟﺤﻭﺍﺩﺙ ﻓﻲ ﺍﻟﻌﺎﻟﻡ ﺒﻜﻴﻔﻴﺎﺕ ﻤﺘﻐﺎﻴﺭﺓ ﻓﺘﻜﻭﻥ ﺒﺫﻟﻙ‬ ‫‪ibid. PP 31 –35. (1) .‬‬ ‫)‪ibid, p . 9 . (2‬‬ ‫)‪ibid , p 10 (3‬‬

‫‪1423200214‬א‪‬א‪ ‬‬ ‫ﺍﻟﺼﻭﺭﺓ ﺍﻟﺫﻫﻨﻴﺔ ﻤﺭﺘﺒﻁﺔ ﺒﺎﻟﺫﺍﺘﻴﺔ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺍﻟﺘﻲ ﻫﻲ ﻁﺭﻴﻘﺔ ﺤﻴﺎﺓ ﺍﻟﺠﻤﺎﻋﺔ ﺃﻭ ﺍﻟﻜﺘﻠﺔ‬ ‫ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺍﻟﺘﻲ ﻴﻨﺘﻤﻲ ﺇﻟﻴﻬﺎ ﺒﺎﻟﻀﺭﻭﺭﺓ ﺤﺘﻰ ﻴﻀﻊ ﻫﺫﻩ ﺍﻟﺭﺴﻭﻡ ﺍﻟﺫﻫﻨﻴﺔ ‪.‬‬ ‫ﻥ ﻁﺭﻴﻘﺔ ﺍﻟﺤﻴﺎﺓ ﺘﻤﺜل ﺯﺍﻭﻴﺔ ﺍﻻﻨﺘﺒﺎﻩ ﻟﻠﻭﻋﻲ ﻋﻠﻰ ﺃﻱ ﻅﺎﻫﺭﺓ ﻜﻭﻨﻴﺔ‬ ‫ﻭﻋﻠﻲ ﻫﺫﺍ ﻓﺈ ّ‬ ‫ﻭﻤﻥ ﺜﻡ ﻴﺄﺘﻲ ﺍﻟﺤﻜﻡ ﻋﻠﻰ ﻫﺫﻩ ﺍﻟﻅﺎﻫﺭﺓ ﻋﺎﺭﻀﹰﺎ ﻟﺜﻘﺎﻓﺎﺕ ﻤﺨﺘﻠﻔﺔ ﻭﻗﺩ ﺘﺒﺩﻭ ﻤﺘﺒﺎﻋﺩﺓ ﻓﻲ‬ ‫ﻥ ﺍﻟﻤﻘﺼﻭﺩ ﺒـﺎﻟﻭﻋﻲ ﻫـﻭ ﺍﻟﻜﻴﻔﻴـﺎﺕ ﺍﻟﺫﻫﻨﻴـﺔ‬ ‫ﺠﻭﻫﺭﻫﺎ ‪ .‬ﻭﻨﺨﻠﺹ ﻤﻥ ﻫﺫﺍ ﺇﻟﻰ ﺃ ّ‬ ‫ﻭﺍﻟﺴﻠﻭﻜﻴﺔ ﺍﻟﺘﻲ ﺘﻔﺭﻀﻬﺎ ﻁﺭﻴﻘﺔ ﺍﻟﺤﻴﺎﺓ ﻓﺘﺸﻜل ﺍﻟﻤﺯﺍﺝ ﺍﻟﻌﺎﻡ ﻟﻠﺸـﺨﺹ ﻭﻤﺭﺩﻭﺩﺍﺘـﻪ‬ ‫ﺍﻻﻨﻔﻌﺎﻟﻴﺔ‬

‫)‪(1‬‬

‫‪ ،‬ﺍﻷﻤﺭ ﺍﻟﺫﻱ ﻴﻤﻜﻨﻨﺎ ﻤﻥ ﺍﺴﺘﻨﺒﺎﻁ ﺃﻥ ﻟﻴﺴﺕ ﻫﻨﺎﻟﻙ ﺃﺴﺒﻘﻴﺔ ﻟﻠﺭﺴﻡ ﺍﻟـﺫﻫﻨﻲ‬

‫ﺃﻭ ﻟﻠﻌﻼﻗﺎﺕ ﺍﻟﻤﻨﻁﻘﻴﺔ ﺃﻭ ﻟﻠﻭﻗﺎﺌﻊ ﻓﻲ ﺍﻟﻌﺎﻟﻡ‪،‬ﻭﺫﻟﻙ ﺒﻤﺎ ﺘﺘﻀﻤﻨﻪ ﻫﺫﻩ ﺍﻟﻔﻜﺭﺓ ﻤﻥ ﺇﻤﻜﺎﻨﻴـﺔ‬ ‫ﺘﻌ ﱡﺩﺩ ﺍﻟﺭﺴﻭﻡ ﺍﻟﺫﻫﻨﻴﺔ ﻋﻠﻰ ﺤﺎﻻﺕ ﺍﻟﻭﻗﺎﺌﻊ ﺒﻤﺎ ﻴﺨﺩﻡ ﺍﺘﺠﺎﻩ ﺍﻟﻅﺎﻫﺭﺍﺘﻴﺔ ﺍﻟﻬﻭﺴـﻴﺭﻟﻴﺎﻨﻴﺔ‬ ‫ﻓﻲ ﻗﻭﻟﻬﺎ ﺒﺘﻌﺩﺩ ﺯﻭﺍﻴﺎ ﺍﻻﻨﺘﺒﺎﻩ ﻟﻠﻭﻋﻲ ﺇﻟﻰ ﺍﻟﻅﻭﺍﻫﺭ ﻓﻲ ﺍﻟﻌﺎﻟﻡ ‪ ،‬ﻭﻫﻭ ﺃﻴﻀﹰﺎ ﻤﺎ ﻴﺒـﺭﺭ‬ ‫ﺒﺩﻭﺭﻩ ﺃﻥ ﺘﻌﺩﱡﺩ ﻜﻴﻔﻴﺎﺕ ﺍﻻﺴﺘﺨﺭﺍﺝ ﺍﻟﻠﻐﻭﻱ ﺇﻤﺎ ﻫﻭ ﻻﺤﻕ ﻭﺘﺎﺒﻊ ﻟﺘﻌﺩﺩ ﺍﻟﺭﺴﻭﻡ ﺍﻟﺫﻫﻨﻴﺔ‬ ‫ﻋﻠﻰ ﺍﻟﻭﻗﺎﺌﻊ ‪ ،‬ﻋﻠﻰ ﺃﻥ ﻴﺘﻡ ﻓﻬﻡ ﺘﻌﺩﺩ ﻫﺫﻩ ﺍﻟﺭﺴﻭﻡ ﺍﻟﺫﻫﻨﻴﺔ ﻻ ﺒﺎﻋﺘﺒﺎﺭﻫﺎ ﺼﻭﺭﹰﺍ ﺫﺍﺘﻴﺔ ﻻ‬ ‫ﺘﺤﻜﻤﻬﺎ ﻗﺎﻋﺩﺓ ﺃﻭ ﻗﺎﻨﻭﻥ ﻭﺇﻨﻤﺎ ﺒﺎﻋﺘﺒﺎﺭﻫﺎ ﺯﻭﺍﻴﺎ ﺍﻨﺘﺒﺎﻩ ﻤﺘﻌﺩﺩﺓ ﻋﻠﻰ ﺠﻭﺍﻨﺏ ﻤﻭﻀﻭﻋﻴﺔ‬ ‫ﻤﺘﻌﺩﺩﺓ ﻤﻥ ﺍﻟﻅﺎﻫﺭﺓ ﺃﻭ ﺍﻟﻭﺍﻗﻌﺔ ﺍﻟﻭﺍﺤﺩﺓ ﺍﻟﻤﻌﻴﻨﺔ ﺒﺤﻴﺙ ﻴﻤﻜﻥ ﺃﻥ ﺘﺅﻟﻑ ﻤﺠﻤل ﺍﻟﺭﺴﻭﻡ‬ ‫ﺍﻟﺫﻫﻨﻴﺔ ﺤﺎﻟﺔ ﺍﻟﻅﺎﻫﺭﺓ ﺃﻭ ﺍﻟﻭﺍﻗﻌﺔ ﻓﻲ ﻤﺠﻤﻠﻬﺎ ‪.‬‬ ‫ﻥ ﺍﻟﺸﻲﺀ ﺍﻟﺫﻱ ﻴﺤﺘل ﺍﻷﻫﻤﻴﺔ ﺍﻟﻜﺒﺭﻯ ﺒﺼﺩﺩ ﻫﺫﻩ ﺍﻟﻔﻜﺭﺓ ﺃﻨﻬﺎ‬ ‫ﻭﻴﻤﻜﻥ ﺍﻟﻘﻭل ﺃ ّ‬ ‫ﺘﻤﺜل ﻤﺴﺘﻨﺩﹰﺍ ﻓﻠﺴﻔﻴﹰﺎ ﻟﻤﻘﺭﺭﺍﺕ ﻓﻴﺯﻴﺎﺀ ﺍﻟﻜﻭﺍﻨﺘﻡ ﺤﻴﺙ ﻻ ﻴﺤﺴﺏ ﺤﺴﺎﺏ ﺍﻟﻘﻭﺍﻨﻴﻥ ﺍﻟﺘـﻲ‬ ‫ﺘﺘﺤﻜﻡ ﻓﻲ ﺴﻠﻭﻙ ﺍﻟﺠﺴﻴﻡ ﺍﻟﻔﺭﺩ‪ ،‬ﺒل ﺘﻭﻀﻊ ﻤﺒﺎﺸﺭﺓ ﺍﻟﻘﻭﺍﻨﻴﻥ ﺍﻹﺤﺼﺎﺌﻴﺔ ﺍﻟﺘـﻲ ﺘﻨﺒـ‬ ‫ﻋﻥ ﺴﻠﻭﻙ ﺍﻟﺠﻤﺎﻫﻴﺭ ‪ ،‬ﻓﻤﻥ ﺍﻟﻤﺴﺘﺤﻴل – ﺤﺴﺏ ﻓﻴﺯﻴﺎﺀ ﺍﻟﻜﻭﺍﻨﺘﻡ – ﺃﻥ ﻨﻌﻠﻡ ﻓﻲ ﻟﺤﻅـﺔ‬

‫)‪ (1‬ﺍﻧﻈﺮ ‪Ludwig Wittgenstein , The Blue &Brown Books , Basil Blackwell , Oxford , 1960 .‬‬

‫‪‬א‪‬א‪‬א‪‬א‪‬א‪‬א‪‬א‪ ‬‬ ‫ﻭﺍﺤﺩﺓ ﻤﻜﺎﻥ ﺍﻟﺠﺴﻴﻡ ﻭﺴﺭﻋﺘﻪ ﻭﺃﻥ ﻨﺘﻨﺒﺄ ﺒﻤﺴﺎﺭﻩ ﺍﻟﻤﺴﺘﻘﺒﻠﻲ ﺒﺎﻟﺸﻜل ﺍﻟﺫﻱ ﻜﻨﺎ ﻨﻔﻌﻠﻪ ﻓﻲ‬ ‫ﺍﻟﻔﻴﺯﻴﺎﺀ ﺍﻟﻜﻼﺴﻴﻜﻴﺔ ‪ ،‬ﻓﻔﻴﺯﻴﺎﺀ ﺍﻟﻜﻭﺍﻨﺘﻡ ﺘﺘﻨﺎﻭل ﺍﻟﺠﺴﻴﻤﺎﺕ ﺒﺎﻋﺘﺒﺎﺭﻫﺎ ﻤﺠﻤﻭﻋﺎﺕ‬

‫)‪(1‬‬

‫‪.‬‬

‫ﻟﺫﻟﻙ ﻜﺎﻥ ﻤﻥ ﻨﺘﻴﺠﺔ ﻫﺫﺍ ﺃﻥ ﺼﺎﺭ ﺍﻟﺘﺤﻠﻴل ﺍﻟﻤﻭﻀﻭﻋﻲ ﺍﻟﺸﺎﻤل ﻋﻠﻰ ﺍﻟﻤﺴﺘﻭﻯ‬ ‫ﺍﻹﻨﺴﺎﻨﻲ ﻴﺘﻡ ﻤﻥ ﺨﻼل ﺍﻟﺤﻜﻡ ﻋﻠﻰ ﺍﻟﻔﺭﺩ ﺒﻜﻭﻨﻪ ﺒﺎﻟﻀﺭﻭﺭﺓ ﻴﻨﺘﻤﻲ ﺇﻟﻰ ﺤﻘل ﺍﺠﺘﻤﺎﻋﻲ‬ ‫ﻴﺭﺘﺒﻁ ﻓﻴﻪ ﺤﺘﻤﹰﺎ ﺒﻭﺴﺎﺌﻁ ﺍﺘﺼﺎﻟﻴﺔ ﻤﻊ ﻜﺎﻓﺔ ﺃﻓﺭﺍﺩﻩ ﻭﺫﻟﻙ ﻴﻀﻊ ﻤﻔﻬﻭﻡ " ﺍﻷﻟﻌـﺎﺏ‬

‫–‬

‫ﺍﻟﻠﻐﻭﻴﺔ " ”‪ “Language – Games‬ﺍﻟﺫﻱ ﺃﺴﺱ ﻟﻪ "ﻓﻴﺘﺠﻨﺸﺘﺎﻴﻥ " ﻓﻲ ﻤﺠـﺎل ﺍﻟﻔﻠﺴـﻔﺔ‬ ‫ﺍﻟﺘﺤﻠﻴﻠﻴﺔ ﺍﻟﻤﻌﺎﺼﺭﺓ ‪ ،‬ﻭﺫﻟﻙ ﺒﻤﺎ ﻴﺘﻭﺍﻓﻕ ﺘﻤﺎﻤﹰﺎ ﻤﻊ ﻨﻅﺭﻴـﺔ " ﺍﻟﻤﺠـﺎل ” ‪ “Field‬ﻓـﻲ‬ ‫ﻥ ﺘﻘﻴﻴﻡ ﺍﻷﻓﺭﺍﺩ ﻻ ﻴﺘﻡ ﺇﻻ ﻤﻥ ﺨﻼل ﺍﻟﺤﻘل ﺃﻭ ﺍﻟﻤﺠـﺎل ﺍﻟـﺫﻱ‬ ‫ﺍﻟﻔﻴﺯﻴﺎﺀ ﺍﻟﺤﺩﻴﺜﺔ ؛ ﺃﻱ ﺃ ّ‬ ‫ﻴﻨﺘﻤﻭﻥ ﺇﻟﻴﻪ ‪.‬‬ ‫ﻥ ﻗﻤﺔ ﺍﻟﻬﺭﻡ ﺍﻟﻔﻴﻨﻭﻤﻴﻨﻭﻟـﻭﺠﻲ ﺍﻟﻬﻭﺴـﺭﻟﻴﺎﻨﻲ ﻭﻫـﻭ ﻤـﻨﻬﺞ‬ ‫ﺒﻬﺫﺍ ﻴﺘﻀﺢ ﺃ ّ‬ ‫ﺍﻹﻴﻀﺎﺡ ﻴﻤﺜل ﻋﻨﺩ " ﻓﻴﺘﺠﻨﺸﺘﺎﻴﻥ" ﺍﻟﻭﺴﻴﻁ ﺍﻻﺘﺼـﺎﻟﻰ ﺒﻜﺎﻓـﺔ ﺃﺸـﻜﺎﻟﻪ ﻭﻤﺴـﺘﻭﻴﺎﺘﻪ‬ ‫ﺍﻟﺘﺭﻜﻴﺒﻴﺔ “ ‪ “ Syntax‬ﻭﺍﻟﺩﻻﻟﻴﺔ “‪ ”Semantics‬ﻭﺍﻟﺘﺩﺍﻭﻟﻴـﺔ “‪ ” Pragmatics‬ﻭ ﺍﻟﻨﺎﻗـل‬ ‫ﺍﻟﺤﺘﻤﻲ ﺍﻟﻀﺭﻭﺭﻱ ﻟﺘﻠﻙ ﺍﻟﺘﻔﺎﻋﻠﻴﺔ ﺍﻟﺜﻼﺜﻴﺔ ﺒﻴﻥ ﺍﻟﻭﻋﻲ ﻭﺍﻟﻤﻭﻀﻭﻉ ﻭﺍﻟﺘﻲ ﻴﻤﻜﻥ ﻨﻘﻠﻬﺎ‬ ‫ﻯ ﺍﺘﺼﺎﻟﻴﹰﺎ ﻴﻘﻭﻡ ﻋﻠﻰ ﻤﺒﺩﺃ ﺘﻌ ﱡﺩﺩ ﺍﻟﻤﺴـﺘﻭﻴﺎﺕ‬ ‫ﻓﻴﻤﺎ ﺒﻌﺩ ﺇﻟﻰ ﺘﻔﺎﻋﻠﻴﺔ ﺭﺒﺎﻋﻴﺔ ﺘﻤﺜل ﻤﺴﺘﻭ ً‬ ‫ﺍﻟﺩﻻﻟﻴﺔ ﺘﺒﻌﹰﺎ ﻟﺘﻌ ﱡﺩﺩ ﻜﻴﻔﻴﺎﺕ ﺍﻻﺴﺘﺨﺩﺍﻡ‪ ،‬ﻭﺍﻟﻤﻌﻨﻰ ﻫﻨﺎ ﺩﺨﻭل ﻤﺠﺎل " ﺍﻟـﻭﺤﻲ" ﺒﻨﺤـﻭ‬ ‫ﺃﺼﻴل ﺒﺎﻓﺘﺭﺍﺽ ﺫﺍﺕ ﺍﻟﻤﻨﻁﻕ ﺍﻟﺫﻱ ﺃﺩﻯ ﺇﻟﻰ ﺇﺜﺒﺎﺕ ﺍﻟﺘﻔﺎﻋﻠﻴﺔ ﺍﻟﺜﻼﺜﻴﺔ ﺍﻟﺘﻲ ﺃﺼـﺩﺭﺕ‬ ‫ﺒﺎﻟﻨﺘﻴﺠﺔ ﻤﺎ ﺃﻤﻜﻥ ﺘﺴﻤﻴﺘﻪ ﻋﻨﺩ " ﻓﻴﺘﺠﻨﺸﺘﺎﻴﻥ" ﺒـ " ﺩﺍﻟﺔ ﺼﻭﺭﺓ ﺍﻟﻌﺎﻟﻡ ‪“The Function‬‬

‫”‪ of World Picture‬ﻭﻫﻭ ﻤﺎ ﺍﺴﺘﻨﺩ ﻋﻠﻴﻪ ﺃﻫﻡ ﻓﻼﺴﻔﺔ ﺍﻟﻌﻠﻡ ﻓﻲ ﺍﻟﻭﻗﺕ ﺍﻟﺭﺍﻫﻥ ﻜﻤﺒـﺩﺃ‬ ‫ﻤﻨﻁﻘﻲ ﻴﻌﻤل ﻋﻠﻰ ﺘﻤﺩﻴﺩ ﺍﻟﺘﺼﻭﺭﺍﺕ ﺍﻟﻌﻠﻤﻴﺔ ”‪ “ScientificConcepts‬ﺍﻟﺘـﻲ ﺘﻨﺘﺠﻬـﺎ‬ ‫ﺍﻟﻨﻅﺭﻴـﺎﺕ ﺍﻟﻌﻠﻤﻴـﺔ “‪ ”Scientific Theories‬ﻭﺍﻟﻤﻘـﻭﻻﺕ ﺍﻟﻌﻠﻤﻴـﺔ‬

‫‪“ Scientific‬‬

‫)‪ (1‬ﺍﻟﺒﲑﺕ ﺃﻳﻨﺸﺘﺎﻳﻦ ‪ ،‬ﻟﻴﺒﻮﻟﺪ ﺃﻧﻔﻠﺪ ‪ ،‬ﺗﻄﻮﺭ ﺍﻷﻓﻜﺎﺭ ﰲ ﺍﻟﻔﻴﺰﻳﺎﺀ ‪ ،‬ﻣﻦ ﺍﳌﻔﺎﻫﻴﻢ ﺍﻷﻭﻟﻴﺔ ﺇﱃ ﻧﻈﺮﻳﱵ ﺍﻟﻨﺴﺒﻴﺔ ﻭﺍﻟﻜﻢ ‪،‬‬ ‫ﻣﻨﺸﻮﺭﺍﺕ ﻭﺯﺍﺭﺓ ﺍﻟﺜﻘﺎﻓﺔ ‪ ،‬ﺳﻮﺭﻳﺎ ‪ ، 1987 ،‬ﺹ ‪.298‬‬

‫‪1423200214‬א‪‬א‪ ‬‬ ‫”‪ ”Categories‬ﺍﻟﺘﻲ ﻴﻨﺘﺠﻬﺎ ﻤﻨﻬﺞ ﺍﻹﺠﺭﺍﺀ ﺍﻟﻌﻠﻤﻲ “ ‪” Scientific Process Method‬‬ ‫ﻤﺜل ﻗﻀﻴﺔ ﺍﻟﺩﻭﺭ ﺍﻟﻔﺎﻋل ﻟﻠﻭﻋﻲ ﺍﻟﻌﻠﻤﻲ ﻓﻲ ﻤﺭﺍﺤـل ﺍﻟﻤﻼﺤﻅـﺔ ﻭﺨﻠـﻕ ﺍﻟﺘﺠﺭﺒـﺔ‬ ‫ﻭﺍﻻﺴﺘﺩﻻل ﻭﺍﻟﻜﺸﻑ ‪ .‬ﻭﻤﻥ ﻫﺫﺍ ﻤﺎ ﺫﻫﺏ ﺇﻟﻴﻪ ﻫﺎﻨﺴﻭﻥ “‪ “R. N Hanson‬ﻓﻴﻤﺎ ﻴﻌﺭﻑ‬ ‫ﺒﺎﻻﺘﺠﺎﻩ ﺍﻻﻤﺒﺭﻴﻘﻲ ﺍﻟﺭﻴﺎﻀﻲ ﺍﻟﺫﻱ ﻗﺩﻤﻪ ﻓﻲ ﻜﺘﺎﺒﻪ “‪ ”Patterns of Discovery‬ﺤﻴـﺙ‬ ‫ﺘﺼﻭﺭ ﺃﻥ ﻫﻨﺎﻟﻙ ﺠﻭﺍﻨﺏ ﻤﺘﻌﺩﺩﺓ ﻟﻠﻤﻼﺤﻅﺔ ﺍﻟﻌﻠﻤﻴﺔ “‪ “Observation cientific‬ﻓﻲ ﺤﺩ‬ ‫ﺫﺍﺘﻬﺎ‪ ،‬ﻭﻴﻤﻜﻥ ﺤﻠﻬﺎ ﻋﻥ ﻁﺭﻴﻕ ﺍﻷﺸﻜﺎل ﺍﻟﺠﺸﻁﺎﻟﺘﻴﺔ “ ‪ ” Gechtalt‬ﺒﺎﻹﻀـﺎﻓﺔ ﺇﻟـﻰ‬ ‫ﺍﻟﺭﻴﺎﻀﻴﺎﺕ ‪ ،‬ﻭﺫﻟﻙ ﺍﻟﺘﺼﻭﺭ ﻴﻀﻔﻲ ﺒﻌﺩﹰﺍ ﺠﺩﻴﺩﹰﺍ ﻋﻠﻰ ﺘﻔﺴﻴﺭ ﺍﻟﻤﻼﺤﻅﺔ ﺍﻟﻌﻠﻤﻴﺔ ﺒﺼﻭﺭﺓ‬ ‫ﺘﺨﻀﻊ ﺍﻟﻤﻼﺤﻅﺔ ﺫﺍﺘﻬﺎ ﻟﻠﻌﻤﻠﻴﺎﺕ ﺍﻟﺭﻴﺎﻀﻴﺔ‪ ،‬ﻭﻋﻠﻰ ﻫﺫﺍ ﺍﻷﺴﺎﺱ ﻴﺭﻯ " ﻫﺎﻨﺴﻭﻥ " ﺃﻥ‬ ‫ﺍﻟﻤﻼﺤﻅﻴﻥ ﻻ ﻴﺭﻴﺎﻥ ﺍﻟﺸﻲﺀ ﺫﺍﺘﻪ ﻭﻫﻤﺎ ﺃﻴﻀﹰﺎ ﻻ ﻴﺒﺩﺁﻥ ﻤـﻥ ﺍﻟﻤﻌﻁﻴـﺎﺕ ﻋﻴﻨﻬـﺎ ﻭﻻ‬ ‫ﻴﻨﺘﻬﻴﺎﻥ ﺇﻟﻰ ﺍﻟﻨﺘﻴﺠﺔ ﻨﻔﺴﻬﺎ ﻤﻊ ﺃﻨﻬﻤﺎ ﻋﻠﻰ ﻭﻋﻲ ﺘﺎﻡ ﺒﺸﻲﺀ ﻭﺍﺤﺩ‪ ،‬ﻭﻤﻥ ﻫﺫﺍ ﺍﻟﻤﻨﻁﻠـﻕ‬ ‫ﻴﻤﻜﻥ ﺘﺼﻭﺭ ﻭﺠﻭﺩ ﺃﻜﺜﺭ ﻤﻥ ﻤﻌﻨﻰ ﻭﺍﺤﺩ ﻟﻠﻤﻼﺤﻅﺔ ‪ ،‬ﺤﻴﺙ ﻫﻨـﺎﻙ ﻤﻌﻨﻴـﺎﻥ ﻟﻜﻠﻤـﺔ‬ ‫ﻴﺸﺎﻫﺩ ‪ ،‬ﺍﻟﻤﻌﻨﻲ ﺍﻷﻭل ﻫﻭ ﻤﺎ ﻋﺭﻑ ﻤﻨﺫ ﺒﺩﺍﻴﺔ ﺍﻟﻌﺼﺭ ﺍﻟﺤﺩﻴﺙ ﺒﺎﻟﻤﻌﻨﻰ ﺍﻟﻤﻭﻀـﻭﻋﻲ‬ ‫“‪ “Objective‬ﺍﻟﺫﻱ ﻴﻌﻨﻲ ﺘﺭﻜﻴﺯ ﺍﻻﻨﺘﺒﺎﻩ ﻋﻠﻰ ﻜل ﺠﻭﺍﻨﺏ ﺍﻟﻅـﺎﻫﺭﺓ ﻭﺘﻤﻴﻴـﺯ ﺃﻭﺠـﻪ‬ ‫ﺍﻻﺘﻔﺎﻕ ﻭﺍﻻﺨﺘﻼﻑ ﻓﻴﻬﺎ ﻭﺘﻤﻴﻴﺯ ﻋﻨﺎﺼﺭﻫﺎ ﺒﺩﻗﺔ ﻭﺍﻟﻌﻨﺎﻴﺔ ﺒﺘﺩﻭﻴﻥ ﺍﻟﺘﻔﺎﺼﻴل ﺍﻟﻤﺸـﺎﻫﺩﺓ‬ ‫ﻓﺤﺴﺏ ﺩﻭﻥ ﺘﺩﺨل ﺍﻟﺫﺍﺕ ﻓﻲ ﻋﻤﻠﻴﺔ ﺍﻟﻤﻼﺤﻅﺔ ﺫﺍﺘﻬﺎ ‪ ،‬ﻭﺍﻟﻤﺸﺎﻫﺩﺓ ﺒﻬﺫﺍ ﺍﻟﻤﻌﻨﻰ ﻴﻁﻠـﻕ‬ ‫ﻋﻠﻴﻬﺎ " ﻫﺎﻨﺴﻭﻥ" ﺍﻟﻤﺸﺎﻫﺩﺓ ﺍﻟﻤﺤﺎﻴﺩﺓ”‪ “Neutral‬ﺤﻴﺙ ﻴﺭﻯ ﺍﻟﻌﻠﻤـﺎﺀ ﺒﻤﻘﺘﻀـﻰ ﻫـﺫﺍ‬ ‫ﺍﻟﻤﻌﻨﻰ ﺍﻟﺸﻲﺀ ﻨﻔﺴﻪ ‪ ،‬ﺃﻤﺎ ﺍﻟﻤﻌﻨﻰ ﺍﻟﺜﺎﻨﻲ ﻓﺒﻤﻭﺠﺒﻪ ﻻ ﻴﺸﺎﻫﺩ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺸﻲﺀ ﻨﻔﺴﻪ ﻓﻬـﻡ‬ ‫ﻴﺸﺎﻫﺩﻭﻥ ﺍﻟﻅﻭﺍﻫﺭ ﺍﻟﺨﺎﺭﺠﻴﺔ ﻤﻥ ﺨﻼل ﺍﻟﺫﺍﺕ‪ ،‬ﺤﻴﺙ ﻨﺠﺩ ﺍﻟﻌﻠﻤﺎﺀ ﻴﻔﺭﻏﻭﻥ ﺘـﺄﻭﻴﻼﺘﻬﻡ‬ ‫ﻥ ﺍﻟﻤﻌﻨﻰ ﺍﻟﻤﻭﻀﻭﻋﻲ ﻫﻭ ﻤﺎ ﻴﻤﻜـﻥ ﺃﻥ ﻨﻁﻠـﻕ‬ ‫ﺍﻟﺩﺍﺨﻠﻴﺔ ﻭﺍﻟﺨﺎﺼﺔ ﻋﻠﻰ ﺍﻷﺸﻴﺎﺀ‪ ،‬ﻓﻜﺄ ّ‬ ‫ﻋﻠﻴﻪ ﻤﺼﻁﻠﺢ ﺍﻟﺘﻔﺴﻴﺭ ﺃﻤﺎ ﺍﻟﻤﻌﻨـﻰ ﺍﻟﺜـﺎﻨﻲ ﻓـﻴﻤﻜﻥ ﺃﻥ ﻨﻁﻠـﻕ ﻋﻠﻴـﻪ ﻤﺼـﻁﻠﺢ‬

‫‪‬א‪‬א‪‬א‪‬א‪‬א‪‬א‪‬א‪ ‬‬ ‫ﺍﻟﺘﺄﻭﻴل‪،‬ﻭﻭﻓﻕ ﺍﻟﻤﻌﻨﻰ ﺍﻟﺜﺎﻨﻲ ﻓﻘﻁ ﻨﺴﺘﻁﻴﻊ ﺍﻟﺘﻭﺼل ﻟﻤﻌﻁﻴﺎﺕ ﻋﻠﻤﻴﺔ ﻴﺘﻡ ﺒﻨﺎﺀﹰﺍ ﻋﻠﻴﻬـﺎ‬ ‫ﺘﺭﻜﻴﺏ ﻨﻅﺭﻴﺎﺕ ﻋﻠﻤﻴﺔ ﺠﺩﻴﺩﺓ)‪.(1‬‬ ‫ﺃﻤﺎ ﻋﻥ ﺃﺼل ﻤﻨﻁﻕ ﺘﻠﻙ ﺍﻟﺘﻔﺎﻋﻠﻴﺔ ﺍﻟﺜﻼﺜﻴﺔ ﻓﻲ ﺃﻁﺭﻭﺤﺎﺕ " ﻓﻴﺘﺠﻨﺸﺘﺎﻴﻥ" ﻓﻴﺘﻤﺜل‬ ‫ﻓﻲ ﺍﻟﺘﺴﺎﺅل ﺤﻭل ﺇﻤﻜﺎﻨﻴﺔ ﺘﺼﻭﺭ ﻋﻼﻗﺔ ﻤﺒﺎﺸﺭﺓ ﺒﻴﻥ ﺍﻟﻜﻠﻤﺔ “‪ ” word‬ﻭﻤﻭﻀﻭﻉ ﻤـﺎ؛‬ ‫ﻓﻴﻘ َّﺭﺭ " ﻓﻴﺘﺠﻨﺸﺘﺎﻴﻥ" ﺃﻥ ﻟﻴﺱ ﻫﻨﺎﻟﻙ ﻤﺭﺠﻌﹰﺎ ﺩﻻﻟﻴﹰﺎ ﻤﺒﺎﺸﺭﹰﺍ ﻟﻠﻜﻠﻤﺔ ؛ ﺇﺫ ﺘﺘﺤ ّﺩﺩ ﻤﻌـﺎﻨﻲ‬ ‫ﺍﻟﻜﻠﻤﺎﺕ ﺤﺴﺏ ﺍﺨﺘﻼﻑ ﺍﻟﺴﻴﺎﻗﺎﺕ ﺍﻟﻤﺴﺘﺨﺩﻤﺔ ﻓﻴﻬﺎ ؛ ﺃﻱ ﻟﻴﺱ ﻫﻨﺎﻟـﻙ ﺤـﺩ ﺼـﺎﺭﻡ‬ ‫ﻟﻠﻤﻌﺎﻨﻲ ﺒل ﺘﺘﺄﻟﻑ ﺍﻟﻤﻌﺎﻨﻲ ﻭﻓﻘﹰﺎ ﻟﻠﻅﺭﻭﻑ ﻭﺍﻷﺤﻭﺍل ﺍﻟﺘﻲ ﺘﺴﺘﺨﺩﻡ ﻓﻴﻬﺎ ﻤﻤﺎ ﻴﺴﺘﺘﺒﻊ ﺃﻥ‬ ‫ﻻ ﺘﻜﻭﻥ ﺍﻟﻠﻐﺔ ﺼﻴ ﻤﺠﺭﺩﺓ ﺘﺨﻠﻕ ﺒﻤﻌﺯل ﻋﻥ ﺍﻟﻭﻗﺎﺌﻊ ‪ ،‬ﻓﺎﻟﻠﻐﺔ ﻓﻲ ﻫﺫﺍ ﺍﻷﺼل ﻫـﻲ‬ ‫ﻜل ﻤﺎ ﻴﻤﻜﻥ ﺃﻥ ﻴﺸﺎﺭ ﺒﻪ ﺇﻟﻰ ﻤﻭﻀﻭﻉ ﻤﺎ ﻴﻤﺜل ﺘﺼﻭﺭﹰﺍ ﻟﻭﺍﻗﻌﺔ ﻜﻭﻨﻴﺔ‪ .‬ﻭﻋﻠـﻰ ﻫـﺫﺍ‬ ‫ﻴﺼﺒﺢ ﻤﻨﻁﻠﻕ ﺍﻟﻔﻬﻡ ﻟﻠﻌﻤﻠﻴﺔ ﺍﻟﻠﻐﻭﻴﺔ ﻫﻭ ﻤﻥ ﺍﻟﺩﻻﻟﺔ ﻭﻟﻴﺱ ﻤﻥ ﺍﻟﻠﻔﻅ ﺍﻟﻤﺠﺭﺩ ‪،‬ﻭﻫـﺫﺍ ﻻ‬ ‫ﻴﻤﻨﻊ ﺘﺤﻘﻴﻕ ﻤﺎ ﻴﻤﻜﻥ ﺘﺴﻤﻴﺘﻪ " ﻤﺒﺩﺃ ﺍﻻﺴﺘﻌﺎﺭﺓ ﺍﻟﻠﻐﻭﻴﺔ " ﺒـﺄﻥ ﻴـﺘﻡ ﺘﻌـ ﱡﺩﺩ ﻜﻴﻔﻴـﺎﺕ‬ ‫ﺍﺴﺘﺨﺩﺍﻡ ﺍﻟﻤﻔﺭﺩﺍﺕ ﺍﻟﻠﻐﻭﻴﺔ ﺤﺴﺏ ﻁﺭﻕ ﺍﻟﺤﻴﺎﺓ ﻁﺎﻟﻤﺎ ﺃﻨﻬﺎ ﺴﺘﺅﺩﻱ ﺇﻟﻰ ﺇﻁﻼﻗﻬﺎ ﻋﻠـﻰ‬ ‫ﻭﻗﺎﺌﻊ ﺘﺨﻀﻊ ﻟﺫﺍﺕ ﺍﻟﺸﺭﻭﻁ ﺍﻹﺩﺭﺍﻜﻴﺔ ﺍﻟﻤﻭﻀﻭﻋﻴﺔ ﻟﻠﻭﻗﺎﺌﻊ ﺍﻟﻜﻭﻨﻴﺔ ﻓﻲ ﻤﺠﻤﻠﻬﺎ ‪.‬ﺇﺫﻥ‬ ‫ﻟﻴﺱ ﺍﻷﻤﺭ ﺃﻥ ﺘﺘﻌﺩﺩ ﻜﻴﻔﻴﺎﺕ ﺍﺴﺘﺨﺩﺍﻡ ﺍﻷﻟﻔﺎﻅ ﺍﻟﻠﻐﻭﻴﺔ ‪ ،‬ﺇﻨﻤﺎ ﺍﻷﻤﺭ ﻫﻭ ﺍﻹﺸﺎﺭﺓ ﺇﻟـﻰ‬ ‫ﻭﻗﺎﺌﻊ ﺘﻤﺜل ﺩﻻﻻﺕ ﻤﻭﻀﻭﻋﻴﺔ ‪ .‬ﺇﺫﻥ ﻟﻥ ﻨﺨﺭﺝ ﺒﺎﻟﺘﺎﻟﻲ ﺒﺤﺎل ﻋﻥ ﺩﺍﺌﺭﺓ ﺃﻥ ﺍﻟﻠﻐﺔ ﻫﻲ‬ ‫ﻤﺠﻤﻭﻋﺔ ﻤﻥ ﺍﻷﺴﻤﺎﺀ ﺘﺘﺤﺩﺩ ﺤﺴﺏ ﺴﻴﺎﻗﺎﺕ ﺍﻻﺴﺘﺨﺩﺍﻡ ﺒﻜﻭﻨﻬﺎ ﺘﺸﻴﺭ ﺇﻟﻰ ﻭﻗﺎﺌﻊ ‪ ،‬ﻓﺈﺫﺍ‬ ‫ﺒﺩﺃﻨﺎ ﻤﻥ ﺍﻟﻤﺩﻟﻭل "ﺍﻟﻭﺍﻗﻌﺔ" ﺴﻬل ﻤﻥ ﺜﻡ ﺘﻌﺭﻴﻑ ﺍﻟﻠﻔﻅ ﺃﻭ ﺍﻟﻌﻼﻤﺔ ﺍﻟﻠﻐﻭﻴﺔ ﺍﻟﺘﻲ ﻴﺸـﺎﺭ‬ ‫ﺒﻬﺎ ﺇﻟﻰ ﻫﺫﺍ ﺍﻟﻤﺩﻟﻭل ﻓﻲ ﺍﻷﻟﻌﺎﺏ – ﺍﻟﻠﻐﻭﻴﺔ ﺫﺍﺕ ﻗﻭﺍﻋﺩ ﺍﻻﺴﺘﺨﺩﺍﻡ ﺍﻟﻤﻨﺘﺴـﺒﺔ ﺇﻟـﻲ‬ ‫ﻁﺭﻴﻘﺔ ﻤﻌﻴﻨﺔ ﻓﻲ ﺍﻟﺤﻴﺎﺓ ‪ .‬ﺒﻬﺫﺍ ﻴﻜﻭﻥ ﻤﻥ ﻏﻴﺭ ﺍﻟﻤﻤﻜﻥ ﺇﻋﻁﺎﺀ ﺍﺴﻡ ﻭﺍﺤﺩ ﻟﺸﻲﺀ ﻭﺍﺤﺩ‬ ‫ﻭﺍﺴﻡ ﺁﺨﺭ ﻟﺸﻲﺀ ﺁﺨﺭ ﻋﻠﻰ ﻨﺤﻭ ﻗﺴﺭﻱ )‪ .(2‬ﻓﻘﺒل ﺃﻥ ﻴﺘﻤﻜﻥ ﺍﻟﺸﺨﺹ ﻤﻥ ﺇﻴﺠﺎﺩ ﺩﻻﻟﺔ‬ ‫)‪(1‬‬ ‫)‪(2‬‬

‫ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻔﻠﺴﻔﻴﺔ ﺍﻟﻌﺮﺑﻴﺔ ‪ ،‬ﻣﻌﻬﺪ ﺍﻹﳕﺎﺀ ﺍﻟﻌﺮﰊ ‪ ، 1986 ،‬ﺹ ‪. 36 -35‬‬ ‫‪Donald Polking Horine , Methodology for the Human Sciences , State University of‬‬ ‫‪New York Press 1983 ,p. 105 .‬‬

‫‪1423200214‬א‪‬א‪ ‬‬ ‫ﻤﺎ ﺍﺼﻁﻠﺢ ﻟﻪ ﺍﻻﺴﻡ ﻻﺒﺩ ﻟﻪ ﺃﻥ ﻴﺭﺠﻊ ﺇﻟﻰ ﺍﻷﺼل ﺍﻟﻌﺎﻡ ﺍﻟﺫﻱ ﺃﺴـﻤﺎﻩ " ﻓﻴﺘﺠﻨﺸـﺘﺎﻴﻥ"‬ ‫ﺃﻟﻌﺎﺏ – ﺍﻟﻠﻐﺔ “ ‪” Language – Games‬ﻭﺘﻤﺜل ﻓﻜﺭﺓ ﺃﻟﻌﺎﺏ – ﺍﻟﻠﻐﺔ ﻫﺫﻩ ﻤﻭﻗﻔﹰﺎ ﻨﻘـﺩﻴﹰﺎ‬ ‫ﺒﺼﺩﺩ ﺇﺸﻜﺎﻟﻴﺔ " ﺍﻟﻜﻠﻴﺎﺕ “ ‪ ” Universals‬ﺍﻟﺘﻲ ﻜﺎﻨﺕ ﺃﺤﺩ ﻨﻘﺎﻁ ﺍﻟﺨﻼﻑ ﺍﻟﻬﺎﻤﺔ ﻓـﻲ‬ ‫ﺘﺎﺭﻴﺦ ﺍﻟﻔﻜﺭ ﺍﻟﻔﻠﺴﻔﻲ ﺍﻟﺘﻲ ﻟﻡ ﺘﻘﺒل ﺒﻁﺒﻴﻌﺔ ﺤﺎﻟﻬﺎ ﺤﺴﻤﹰﺎ ﻗﺎﻁﻌﹰﺎ ‪ .‬ﻓﻴﺭﻓﺽ "ﻓﻴﺘﺠﻨﺸﺘﺎﻴﻥ"‬ ‫ﺫﻟﻙ ﺍﻟﻤﺜﺎل ﺍﻷﻓﻼﻁﻭﻨﻲ ﺍﻟﺫﻱ ﻴﻀﻡ ﺠﻤﻴﻊ ﺃﻓﺭﺍﺩ ﻨﻭﻉ ﻤﺎ ﻓﻲ ﻓﺌﺔ ﻭﺍﺤﺩﺓ ﻜﻠﻴﺔ ﻤﺘﺤﻘﻘـﺔ‬ ‫ﺨﺎﺭﺝ ﺍﻟﻌﺎﻟﻡ ﺍﻟﻔﻌﻠﻲ ﺍﻟﺫﻱ ﻴﺸﻤل ﺍﻟﻭﺠﻭﺩ ﺍﻟﻁﺒﻴﻌﻲ ﻟﺫﻭﺍﺕ ﻫﺅﻻﺀ ﺍﻷﻓﺭﺍﺩ ‪ ،‬ﻜﻤﺎ ﻴﺭﻓﺽ‬ ‫" ﻓﻴﺘﺠﻨﺸﺘﺎﻴﻥ" ﻜل ﺍﻟﺘﺒﻌﺎﺕ ﺍﻟﺠﺩﻟﻴﺔ ﺍﻟﺘﻲ ﻨﺘﺠﺕ ﻋﻥ ﻫﺫﺍ ﺍﻟﺘﺼﻭﺭ ﺍﻷﻓﻼﻁـﻭﻨﻲ ﺴـﻠﺒﹰﺎ‬ ‫ﻥ ﺍﻟﻠﻐﺔ‬ ‫ﻭﺇﻴﺠﺎﺒﹰﺎ ‪ ،‬ﻓﻜل ﻤﺎ ﻫﻨﺎﻟﻙ – ﻓﻲ ﻨﻅﺭ " ﻓﻴﺘﺠﻨﺸﺘﺎﻴﻥ"‪ -‬ﺃﻥ ﺍﻷﻤﺭ ﻤﺘﻌﻠﻕ ﺒﺎﻟﻠﻐﺔ ﻭﺃ ّ‬ ‫ﻤﺎ ﻫﻲ ﺇﻻ ﺃﻟﻌﺎﺏ " ‪ " Games‬ﺃﻱ ﺩﻻﻻﺕ ﻟﻁﺭﻕ ﺍﻟﺤﻴﺎﺓ ﺍﻹﻨﺴـﺎﻨﻴﺔ ﺍﻟﻤﺨﺘﻠﻔـﺔ ﻭﻟـﻴﺱ‬ ‫ﻟﻠﻤﻭﻀﻭﻉ ﺍﻟﻤﺎﺩﻱ ﺍﻟﺜﺎﺒﺕ ﻭﺍﻟﻤﻭﺤﺩ ﺘﺭﺘﺒﻁ ﻓﻴﻤﺎ ﺒﻴﻨﻬﺎ ﺒﻤﺸﺎﺒﻬﺎﺕ ﺃﺴﻤﺎﻫﺎ " ﻓﻴﺘﺠﻨﺸﺘﺎﻴﻥ" "‬ ‫ﺍﻟﻤﺸﺎﺒﻬﺎﺕ ﺍﻟﻌﺎﺌﻠﻴﺔ “ ‪ ”Family Resemblance‬ﺘﺘﺤﻘﻕ ﻭﻓـﻕ ﺍﻟﻜﻴﻔﻴـﺎﺕ ﺍﻟﻤﺘﻐـﺎﻴﺭﺓ‬ ‫ﻭﺍﻟﻤﺘﺒﺎﻴﻨﺔ ﻓﻲ ﺍﻻﺴﺘﺨﺩﺍﻡ ﻟﻠﻌﻼﻤﺔ ﺍﻟﻠﻐﻭﻴﺔ “ ‪ ”Language Sign‬ﺒﻘﺩﺭ ﺍﺨـﺘﻼﻑ ﻭﺘﻤﻴـﺯ‬ ‫ﺍﻟﻭﻗﺎﺌﻊ ﺍﻟﺘﻲ ﺘﺸﻴﺭ ﺇﻟﻴﻬﺎ ‪ ،‬ﻓﻜل ﻭﺍﻗﻌﺔ ﺘﺤﻤل ﺨﺼﻭﺼﻴﺔ ﻓﺭﺩﻴﺔ ﻓﻲ ﺫﺍﺘﻬﺎ ﻭﻓﻲ ﺇﺩﺭﺍﻜﻬﺎ‬ ‫ﻭﻓﻕ ﻤﺒﺩﺃ ﺍﺨﺘﻼﻑ ﻁﺭﻴﻘﺔ ﺍﻟﺤﻴﺎﺓ ‪ ،‬ﻟﺫﺍ ﻻ ﺘﺼﻠﺢ ﺃﻥ ﺘﻜﻭﻥ ﻜﻠﻤﺔ "ﻟﻌﺒﺔ" ﻫﻨﺎ ﺤﺩﺍ ﻜﻠﻴـﹰﺎ‬ ‫”‪. (1)“Universal Term‬‬ ‫ﻭﻫﻭ ﺒﺫﻟﻙ ﻴﻌﻁﻲ ﺼﻭﺭﺓ ﻤﻥ ﺼﻭﺭ ﻨﻅﺭﻴﺔ ﺍﻟﻤﻭﺍﻀﻌﻪ ﺍﻟﻠﻐﻭﻴﺔ ‪“Conventional‬‬

‫ﻥ ﺍﻟﻠﻐﺔ ﻅﺎﻫﺭﺓ ﺍﺠﺘﻤﺎﻋﻴﺔ ﻭﺼﻨﺎﻋﺔ‬ ‫”‪ Theory Of language‬ﻭﺍﻟﺘﻲ ﺘﻘﻭل ﺒﻭﺠﻪ ﻋﺎﻡ ﺃ ّ‬ ‫ﻥ ﺍﻹﻨﺴﺎﻥ ﻫﻭ ﺼﺎﻨﻊ ﺍﻷﻟﻔﺎﻅ ﻭﻗﻭﺍﻋﺩ ﺘﺭﻜﻴﺒﻬﺎ ﻓﻲ ﺠﻤل ﺼﺤﻴﺤﺔ ﻭﻗﻭﺍﻋﺩ‬ ‫ﺇﻨﺴﺎﻨﻴﺔ ‪ ،‬ﻭﺃ ّ‬ ‫ﺍﺴﺘﺨﺩﺍﻡ ﺍﻟﻜﻠﻤﺎﺕ “‪ ”Words‬ﺃﻭ ﺍﻟﺭﻤـﻭﺯ ﺍﻟﻠﻐﻭﻴـﺔ ”‪ “Linguistic Symbols‬ﺒﻬـﺫﺍ‬ ‫ﻥ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻻﺘﺼﺎﻟﻴﺔ ﺍﻟﻠﻐﻭﻴﺔ ﻭﺘﺄﻟﻴﻑ ﺍﻟﻌﻼﻤﺎﺕ ﺍﻟﻠﻐﻭﻴﺔ ﻤﻥ ﺠﻬﺔ‬ ‫ﻴﻭﻀﺢ " ﻓﻴﺘﺠﻨﺸﺘﺎﻴﻥ" ﺃ ّ‬ ‫)‪(1‬‬

‫‪Ludwig Wittgenstein , Philosophical Investigations , Translated to English by , G.E‬‬ ‫‪Anscombe , Basil Blackwell, Oxford , 1958.‬‬

‫‪‬א‪‬א‪‬א‪‬א‪‬א‪‬א‪‬א‪ ‬‬ ‫ﺍﻟﺒﻨﺎﺀ“ ‪ “Syntax‬ﻭﺍﻟﺩﻻﻟﺔ ﻭﺍﻟﻤﻌﻨﻲ ”‪ ”Semantics‬ﺇﻨﻤﺎ ﻫﻭ ﺃﻤﺭ ﻴﻘﺎﺱ ﻭﻓـﻕ ﺴـﻴﺎﻗﺎﺕ‬ ‫ﻤﺒﺩﺃ “ﺍﻟﻘﺎﻋﺩﺓ ‪” Rules‬ﻭﻟﻴﺱ “ﺍﻟﻘﺎﻨﻭﻥ ‪ “Law‬ﻓﺎﻟﻘﺎﻋﺩﺓ ﺘﻀﺒﻁ ﺍﻟﻨﺸﺎﻁ ﺍﻟﻠﻔﻅـﻲ ﻭﻓـﻕ‬ ‫ﺴﻴﺎﻗﺎﺕ ﺍﻻﺴﺘﺨﺩﺍﻡ ﻓﻲ ﺤﻴﻥ ﻴﻀﺒﻁ ﺍﻟﻘﺎﻨﻭﻥ ﻭﻀﻊ ﻭﺘﺄﻟﻴﻑ ﺍﻟﻭﻗﺎﺌﻊ ‪ ،‬ﻭﺫﻟﻙ ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭ‬ ‫ﻥ “ ﺍﻟﻘﺎﻋﺩﺓ ” ﻫﻲ ﺸﻲﺀ ﻋﺭﻓﻲ ﻗﺎﺌﻡ ﻋﻠﻰ ﻤﻭﻀﻭﻋﺎﺕ ﺘﻠﻘﺎﺌﻴﺔ ﺃﻭ ﻏﻴﺭ ﺘﻠﻘﺎﺌﻴـﺔ ﻟـﺩﻯ‬ ‫ﺃّ‬ ‫ﺍﻟﻨﺎﺱ ﺒﺤﺴﺏ ﻭﺤﺩﺍﺘﻬﻡ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ “‪ ” Social Groups‬؛ ﻓﻬﻲ ﺇﺫﻥ ﺸﻲﺀ ﻴﻤﻜﻥ ﻜﺴﺭﻩ‬ ‫ﻭﺘﻐﻴﻴﺭﻩ ﻭﺘﻌﺩﻴﻠﻪ ‪ ،‬ﺒﻴﻨﻤﺎ ” ﺍﻟﻘﺎﻨﻭﻥ“ ﻫﻭ ﻤﺎ ﻴﻔﺘﺭﺽ ﻓﻴﻪ ﺍﻟﺜﺒﺎﺕ ﻭﺍﻟﻀﺭﻭﺭﺓ ﻭﺍﻟﺘﻌﻤـﻴﻡ‬ ‫ﻋﻠﻰ ﻏﺭﺍﺭ ﺍﻟﻘﻭﺍﻨﻴﻥ ﺍﻟﻁﺒﻴﻌﻴﺔ ﺍﻟﺘﻲ ﺘﺤﻜﻡ ﺍﻟﻌﻠﻴﺔ ﺍﻟﻤﺎﺩﻴﺔ ”‪ “ Causality‬ﻟﻠﻜﺎﺌﻥ‪ .‬ﻟﺫﺍ ﻜﺎﻥ‬ ‫ﺍﻟﻤﺒﺩﺃ ﺍﻟﻀﺎﺒﻁ ﻟﻼﺴﺘﺨﺩﺍﻡ ﺍﻟﻠﻐﻭﻱ ﺍﻟﻤﻌﻴﻥ ﻋﻨﺩ " ﻓﻴﺘﺠﻨﺸﺘﺎﻴﻥ" ﻫـﻭ ﻤﺒـﺩﺃ " ﺍﻟﻘﺎﻋـﺩﺓ "‬ ‫ﺒﺎﻋﺘﺒﺎﺭﻩ ﺍﻹﻁﺎﺭ ﺍﻟﻤﻨﻁﻘﻲ ﺍﻷﻜﺜﺭ ﻤﻼﺀﻤﺔ ﻟﻔﻜﺭﺓ "ﺃﻟﻌﺎﺏ – ﺍﻟﻠﻐﺔ " ﻤﻥ ﺠﻬـﺔ ﺍﻟﻘﻴـﺎﺱ‬ ‫ﺍﻟﺘﻤﺜﻴﻠﻲ ”‪ “Analogy‬ﺍﻟﻘﺎﺌﻡ ﺒﻴﻥ ﺍﻟﻠﻌﺒﺔ “‪ ”Game‬ﻭﺍﻟﻠﻐﺔ “‪ ”Language‬ﻤﻥ ﺤﻴﺙ ﻭﻀﻊ‬ ‫ﺍﻟﻘﻭﺍﻋﺩ ﺍﻟﻤﻨﻅﻤﺔ ﻟﻠﻔﻌل ‪ ،‬ﻓﻜﻤﺎ ﺃﻥ ﻫﻨﺎﻙ ﺃﻟﻌﺎﺒﹰﺎ ﺸﺘﻰ ﺫﺍﺕ ﻗﻭﺍﻋﺩ ﻤﺘﺒﺎﻴﻨﺔ ﻭﻗﺎﺒﻠﺔ ﻟﻠﺘﻌﺩﻴل‬ ‫ﻭﺍﻟﺘﻁﻭﻴﺭ ‪ ،‬ﻜﺫﻟﻙ ﺘﻌﺎﻤل ﺍﻟﻠﻐﺔ ﻋﺒﺭ ﻋﺩﺩ ﻴﻜﺎﺩ ﻻ ﻴﺤﺼﻰ ﻤـﻥ ﺍﻟﺠﻤﺎﻋـﺎﺕ ﺍﻟﻠﻐﻭﻴـﺔ‬ ‫”‪ “Language Groups‬ﺍﻟﻤﺨﺘﻠﻔﺔ ﻓﻲ ﺒﻴﺌﺎﺘﻬﺎ ﻭﻁﺭﻕ ﺤﻴﺎﺘﻬﺎ )‪ .(1‬ﻤﻥ ﻫﻨﺎ ﺼﺎﺭ ﺍﻟﻨﻤﻭﺫﺝ‬ ‫ﺍﻟﻤﻌﺭﻓﻲ ﻫﻭ ﻨﺘﺎﺝ ﺍﻟﺼﻠﺔ ﺍﻟﺘﺒﺎﺩﻟﻴﺔ ﺍﻟﻤﺘﻜﺎﻓﺌﺔ ﻭﻏﻴﺭ ﺍﻟﺘﺭﺠﻴﺤﻴﺔ ﺒﻴﻥ ﺍﻟﻭﻋﻲ ﻭﺍﻟﻤﻭﻀﻭﻉ‬ ‫ﻭﺍﻟﻭﺴﻴﻁ ﺍﻟﺼﻭﺭﻱ ﺒﻴﻨﻬﻤﺎ ‪.‬‬ ‫) ( ﺘ ﻭﺭ ﺍﻟﺘ ﺎﻋﻠﻴ ﺍﻟﺭ ﺎﻋﻴ‬

‫ﺭﺍﺀ ﺍﻟ ﺎﻡ ﺍﻟﻤ ﺭ‬

‫ﺍﻟﻘﺭ‬

‫‪:‬‬

‫ﻥ ﺒﻨﺎﺀ ﺍﻟﻨﻅﺎﻡ ﺍﻟﻤﻌﺭﻓﻲ ﻭﺍﺴﺘﺨﺩﺍﻡ ﺃﺩﻭﺍﺕ " ﻓﻴﺘﺠﻨﺸﺘﺎﻴﻥ" ﺍﻟﻤﻨﻬﺠﻴﺔ‬ ‫ﻴﻤﻜﻥ ﺍﻟﻘﻭل ﺃ ّ‬ ‫ﺍﻟﺘﺤﻠﻴﻠﻴﺔ ﻓﻲ ﺫﻟﻙ ﻫﻭ ﺃﻤﺭ ﻴﻔﺭﻀﻪ ﺍﻟﺘﻭﻅﻴﻑ ﺍﻟﺤﻴﺎﺘﻲ ﺍﻹﻨﺴـﺎﻨﻲ ﻟﻠﻘـﻭﺍﻨﻴﻥ ﺍﻟﻔﻴﺯﻴﺎﺌﻴـﺔ‬ ‫ﺍﻟﺼﺎﺭﻤﺔ ‪ ،‬ﻭﺍﻟﺤﺎل ﻫﻨﺎ ﻟﻴﺱ ﻀﺭﺒﹰﺎ ﻟﻤﺒﺩﺃ “ ﺍﻟﻘﺎﻨﻭﻥ ” ﻭﺇﻨﻤﺎ ﺍﺴﺘﻐﺭﺍﻕ ﻤﺒﺩﺃ “ ﺍﻟﻘﺎﻨﻭﻥ”‬ ‫ﻓﻲ ﺩﺍﺌﺭﺓ ﺃﺸﻤل ﻭﺃﻋﻡ ﻫﻲ “ ﺍﻟﻘﺎﻋﺩﺓ ” ﻭﺫﻟﻙ ﻓﻲ ﺇﻁﺎﺭ ﺍﻟﺘﻔﻌﻴل ﺍﻟﻐﺎﺌﻲ ﻟﺤﻴﺎﺓ ﺍﻹﻨﺴـﺎﻥ‬

‫)‪(1‬‬

‫‪Hilary Staniland ,Universals, The Macmillan Press LTD, London , P.54.‬‬

‫‪1423200214‬א‪‬א‪ ‬‬ ‫ﺍﻟﻤﻜﻠﻑ ﺒﻤﻘﺘﻀﻰ ﻭﻋﻴﻪ ﺒﻤﺎ ﻓﻲ ﺫﻟﻙ ﺘﻭﻅﻴﻔﻪ ﻟﻠﻘﺎﻨﻭﻥ ﺍﻟﻌﻠﻤﻲ ﺍﻟﺼﺎﺭﻡ ﺒﻜﻴﻔﻴﺎﺕ ﻗﻴﻤﻴـﻪ‬ ‫ﻤﺘﻐﺎﻴﺭﺓ ‪.‬‬ ‫ﻥ ﻤﻨﻬﺞ " ﻓﻴﺘﺠﻨﺸﺘﺎﻴﻥ" ﺍﻟﺘﺤﻠﻴﻠﻲ ﺍﻟﻠﻐﻭﻱ ﻭﺃﺼﻭﻟﻪ ﻓﻲ ﺍﻟﻔﻜـﺭ‬ ‫ﻭﻴﻤﻜﻥ ﺍﻟﻘﻭل ﺒﺄ ّ‬ ‫ﺍﻟﻤﻌﺎﺼﺭ ﻗﺩ ﺃﺜﺒﺕ ﺒﺩﻋﻡ ﻤﻥ ﻤﻘﺭﺭﺍﺕ ﺍﻟﻨﻅﺭﻴﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﻤﻌﺎﺼﺭﺓ " ﺍﻟﻨﻅﺭﻴﺔ ﺍﻟﻨﺴﺒﻴﺔ‬ ‫ﻥ ﺍﻟﻨﻤﻭﺫﺝ ﺍﻟﻤﻌﺭﻓﻲ ﺍﻟﻌﻠﻤﻲ ﻴﺒﻨﻰ ﺒﺎﻟﻀﺭﻭﺭﺓ ﻭﻓﻕ ﺘﻔﺎﻋﻠﻴﺔ ﺜﻼﺜﻴﺔ ﻻ‬ ‫ﻭﻤﻴﻜﺎﻨﻴﻜﺎ ﺍﻟﻜﻡ ” ﺃ ّ‬ ‫ﺍﻨﻔﺼﺎﻡ ﺒﻴﻥ ﻁﺭﻓﻴﻬﺎ ﻫﻲ ﺘﻔﺎﻋﻠﻴﺔ ﺍﻟﻜﻭﻥ ﻭﺍﻟﻭﻋﻲ ﻭﺍﻟﻤﺠﺎل ﺍﻟﺼﻭﺭﻱ ؛ ﻓﺎﻟﻔﻬﻡ ﺍﻟﻌﻠﻤـﻲ‬ ‫ﻭﺜﻴﻕ ﺍﻟﺘﺄﺜﻴﺭ ﺒﺎﺘﺠﺎﻫﺎﺕ ﺍﻟﺒﻨﻴﺔ ﺍﻟﻌﻘﻠﻴﺔ ﻭﺍﻟﻭﺠﻭﺩﻴﺔ ﻟﻺﻨﺴﺎﻥ ﻭﻤﺤﺩﺩﺍﺕ ﺯﻭﺍﻴﺎ ﺍﻻﻨﺘﺒﺎﻩ ﻟﺩﻴﻪ‬ ‫ﻭﺍﻟﻭﻋﻲ ﺍﻹﻨﺴﺎﻨﻲ ﻓﻲ ﺍﻟﻁﺭﻑ ﺍﻵﺨﺭ ﻤﺤﻜﻭﻡ ﺒﺎﻟﻤﻌﻁﻴﺎﺕ ﺍﻟﻜﻭﻨﻴﺔ ﺍﻟﻀﺭﻭﺭﻴﺔ ‪ .‬ﻭﻋﻠﻰ‬ ‫ﻫﺫﺍ ﻓﻌﻤﻠﻴﺔ ﺍﻟﻔﻬﻡ ﻭﺘﺄﺴﻴﺱ ﺍﻟﻨﻤﻭﺫﺝ ﺍﻟﻤﻌﺭﻓﻲ ﻫﻲ ﻋﻠﻤﻴﺔ ﺘﻜﺎﻤﻠﻴﺔ ﺒﻴﻥ ﺍﻟﻜﻭﻥ ﻭﺍﻟـﻭﻋﻲ‬ ‫ﻭﻤﻭﻀﻊ ﻫﺫﺍ ﺍﻟﻤﻭﻗﻑ ﻓﻲ ﺍﻟﻔﻠﺴﻔﺔ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﻤﻌﺎﺼﺭﺓ ﻫﻭ ﻤﺎ ﻗﺭﺭﻩ ﻜل ﻤﻥ ﺘﻭﻤﺎﺱ ﻜﻭﻥ‬ ‫ﻥ ‪ :‬ﺍﻟﻌﻠﻡ ﻫﻭ ﺒﺤـﺙ ﻓـﻲ‬ ‫"‪"Th. Kuhn‬ﻭﻫﺎﻨﺴﻭﻥ “‪” Hanson‬ﻭﺘﻭﻟﻤﻥ ”‪ “ Tolmine‬ﺒﺄ ّ‬ ‫ﺍﻟﻔﻬﻡ ”‪ “Understanding‬ﻭﻤﻥ ﺜ ّﻡ ﻓﻬﻭ ﻨﺸﺎﻁ ﺘﺼﻭﺭﻱ “‪ ”Conceptual Activit‬ﻭﻓـﻲ‬ ‫ﻥ ﻋﻠﻡ ﺍﻟﻔﻴﺯﻴﺎﺀ ﻟﻴﺱ ﻤﺠﺭﺩ ﻤﻅﻬـﺭ ﻨﺴـﻘﻲ ﻟﻤﻌـﺎﻨﻲ‬ ‫ﻫﺫﺍ ﺍﻟﺼﺩﺩ ﻴﺅﻜﺩ " ﻫﺎﻨﺴﻭﻥ " "ﺃ ّ‬ ‫ﺍﻟﻌﺎﻟﻡ‪ ،‬ﻭﺇﻨﻤﺎ ﻫﻭ ﻜﺫﻟﻙ ﻁﺭﻴﻘﺔ ﺘﻔﻜﻴﺭ ﻓﻲ ﺍﻟﻌﺎﻟﻡ ‪ ،‬ﺃﻭ ﺒﺎﻷﺤﺭﻯ ﻁﺭﻴﻘـﺔ ﻓـﻲ ﺘـﺄﻟﻴﻑ‬ ‫ﺍﻟﺘﺼﻭﺭﺍﺕ ﺒﺼﺩﺩ ﺍﻟﻌﺎﻟﻡ " )‪.(1‬‬ ‫ﻭﻋﻠﻰ ﻫﺫﺍ ﺍﻟﻨﺤﻭ ‪ ،‬ﻓﺈﺫﺍ ﻜﺎﻥ ﻓﻲ ﺍﻟﺴﺎﺒﻕ ﺃﻥ ﺍﻟﻤﻨﻅـﻭﺭ ﺍﻟﻌﻠﻤـﻲ ﺍﻟﻘـﺎﺌﻡ ﻭﻓـﻕ‬ ‫ﻤﻘﺭﺭﺍﺕ ﺍﻟﻔﻴﺯﻴﺎﺀ ﺍﻟﻜﻼﺴﻴﻜﻴﺔ – ﻓﻴﺯﻴﺎﺀ "ﻨﻴﻭﺘﻥ"ﻜﺎﻥ ﻴﺘﺠﻪ ﻨﺤﻭ ﺠﻌل ﺍﻟﻔﻜﺭ ﻭﺍﻟﻨﻅﺭﻴـﺔ‬ ‫ﻤﺭﻫﻭﻨﺔ ﺒﺎﻟﻜﻠﻴﺔ ﻟﻠﻘﻭﺍﻨﻴﻥ ﺍﻟﻁﺒﻴﻌﻴﺔ ﺍﻟﺼﺎﺭﻤﺔ ﻭﺍﻟﻤﻭﻀﻭﻋﻴﺔ ﻭﺍﻟﺘﻲ ﻤﻥ ﺸﺄﻨﻬﺎ ﺃﻥ ﺘﻁﺒـﻊ‬ ‫ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﻔﻜﺭﻴﺔ ﺒﻁﺎﺒﻊ ﺍﻟﺤﺘﻤﻴﺔ ﺍﻟﻘﺎﻁﻌﺔ ﻓﻼ ﻴﻜﻭﻥ ﻫﻨﺎﻟﻙ ﺴﻭﻯ ﻓﻜﺭ ﻭﺍﺤﺩ ﻴﻁﺎﺒﻕ ﺤﻘﻴﻘﺔ‬ ‫ﻥ ﻤﻘﺭﺭﺍﺕ ﺍﻟﺜﻭﺭﺍﺕ ﺍﻟﻌﻠﻤﻴـﺔ ﺍﻟﺭﺍﻫﻨـﺔ‬ ‫ﻋﻠﻤﻴﺔ ﻭﺍﺤﺩﺓ ﻭﻻ ﺤﺭﻴﺔ ﻓﻲ ﺫﻟﻙ ‪ ،‬ﻓﺈﻨﻨﺎ ﻨﺠﺩ ﺃ ّ‬ ‫ﻭﺍﻟﺘﻲ ﺘﻤﺜﻠﺕ ﻓﻲ ﻨﻅﺭﻴﺘﻲ ﺍﻟﻨﺴﺒﻴﺔ ﻟـ "ﺃﻴﻨﺸﺘﺎﻴﻥ" “ ‪“A.Einstein, Theory of Relativt‬‬ ‫)‪N.R .Hanson , Patterns of Discovery , Cambridge University Press . 1955 , p.30. (1‬‬

‫‪‬א‪‬א‪‬א‪‬א‪‬א‪‬א‪‬א‪ ‬‬ ‫ﻭﺍﻟﻜﻡ ﻟـ "ﻤﺎﻜﺱ ﺒﻼﻨﻙ" ” ‪ “Max Blank Mechanics Quantum‬ﻗﺩ ﺃﺤﺩﺜﺎ ﺍﻨﻘﻼﺒﹰﺎ ﻓﻲ‬ ‫ﻋﺎﻟﻡ ﻓﻴﺯﻴﺎﺀ "ﻨﻴﻭﺘﻥ" ﻭﺘﺒﻌﻪ ﺒﺎﻟﻀﺭﻭﺭﺓ ﺍﻨﻘﻼﺏ ﻓﻲ ﺍﻟﻔﻜﺭ ﺍﻟﻌﻠﻤﻲ ﺍﻟﻨﻅﺭﻱ ﺍﻟﻤﺤﻴﻁ ﺒﻬﺫﻩ‬ ‫ﺍﻟﻨﻅﺭﻴﺎﺕ ﺍﻟﻔﻴﺯﻴﺎﺌﻴﺔ ‪ ،‬ﻓﺎﺴﺘﺒﺩﻟﺕ ﻤﻥ ﺜﻡ ﺤﺘﻤﻴﺔ "ﻨﻴﻭﺘﻥ" ﺍﻟﺼﺎﺭﻤﺔ ﺒﻔﻜـﺭﺓ "ﺍﻟﺒـﺎﺭﺍﺩﺍﻴﻡ"‬ ‫”‪”Paradigm‬ﻋﻨﺩ ﻜل ﻤﻥ "ﻜﻭﻥ " ﻭ "ﻫﺎﻨﺴﻭﻥ" ﻭ "ﺘﻭﻟﻤﻥ"‪ ،‬ﻭﻜﺎﻨﻭﺍ ﻓﻲ ﻫـﺫﺍ ﺘـﺎﺒﻌﻴﻥ‬ ‫ﻟﻔﻜﺭﺓ ﺍﻟﻤﻌﻨﻰ ﻜﺎﺴﺘﺨﺩﺍﻡ “‪ “Use Meaning as‬ﻭﻓﻜﺭﺓ ﺼﻭﺭﺓ ﺍﻟﻌﺎﻟﻡ “‪.”World Pictur‬‬ ‫ﻼ ﺒﻴﻥ ﻤﺎ ﻴﻤﻜﻥ ﺃﻥ ﻴﺩﻋﻰ ﺒﻔﺎﻋﻠﻴﺔ ﺍﻟـ‬ ‫ﻭﻴﻤﻜﻥ ﻟﻨﺎ ﻓﻲ ﻫﺫﺍ ﺍﻟﺼﺩﺩ ﺃﻥ ﻨﺴﺘﻨﺒﻁ ﺤﺩﹰﺍ ﻓﺎﺼ ﹰ‬ ‫”‪ “Reason‬ﻭﻓﺎﻋﻠﻴﺔ ﺍﻟـ “‪ ”Mind‬؛ ﻤﻥ ﻭﺍﻗﻊ ﺤﺎل ﺍﻟﺘﻁﻭﺭﺍﺕ ﺍﻟﺴﺎﻟﻔﺔ ﺍﻟﺫﻜﺭ ﻓﻲ ﺍﻟﻔﻜﺭ‬ ‫ﺍﻷﻭﺭﻭﺒﻲ ﺍﻟﻤﻌﺎﺼﺭ ‪ .‬ﻓﺈﺫﺍ ﻜﺎﻨﺕ ﺍﻟﻔﺎﻋﻠﻴﺔ ﺍﻟﻌﻘﻠﻴﺔ ﻤﺘﻭﺍﻓﻘﺔ ﻤـﻊ ﻤﻘـﺭﺭﺍﺕ ﺍﻟﻔﻴﺯﻴـﺎﺀ‬ ‫ﻥ ﻤﺎ ﻗﺩ ﺼﺎﺭ ﻤﺘﻭﺍﻓﻘﹰﺎ ﻋﻠﻰ ﻨﺤﻭ ﻀـﺭﻭﺭﻱ‬ ‫ﺍﻟﻜﻼﺴﻴﻜﻴﺔ ﻫﻲ ﻓﺎﻋﻠﻴﺔ ﺍﻟـ “‪” Reason‬ﻓﺈ ّ‬ ‫ﻤﻊ ﺘﻐﻴﺭﺍﺕ ﺍﻟﺭﺍﻫﻥ ﺍﻟﻤﻌﺎﺼﺭ ﻫﻭ ﻓﺎﻋﻠﻴﺔ ﺍﻟـ“ ‪ ،“ Mind‬ﻭﻴﻤﻜﻥ ﺃﻥ ﻴﺘﻀﺢ ﻫﺫﺍ ﻤـﻥ‬ ‫ﺨﻼل ﺍﻟﻘﺎﺌﻤﺔ ﺍﻟﺘﺎﻟﻴﺔ ﻤﻊ ﻤﻼﺤﻅﺔ ﺃﻥ ﺍﺴﺘﺨﺩﺍﻤﻨﺎ ﻟﻠﻤﻔﺭﺩﺍﺕ ﺍﻹﻨﻜﻠﻴﺯﻴﺔ “‪” Reason‬ﺍﻟﺘـﻲ‬ ‫ﺘﻌﻨﻲ ﻓﻲ ﺍﻟﻤﻘﺎﺒل ﺒﺎﻟﻠﻐﺔ ﺍﻟﻌﺭﺒﻴﺔ "ﻋﻘل" ﻭ “‪ ”Mind‬ﺍﻟﺘﻲ ﺘﻌﻨﻲ ﺃﻴﻀﹰﺎ ﻓﻲ ﺍﻟﻤﻘﺎﺒل ﺒﺎﻟﻠﻐﺔ‬ ‫ﻥ ﻫﺫﺍ ﺍﻟﺘﻤﻴﻴﺯ ﻻ ﻴﻅﻬﺭ ﺇﻻ ﻭﻓـﻕ ﺍﻟﺩﻻﻟـﺔ ﺍﻻﺼـﻁﻼﺤﻴﺔ‬ ‫ﺍﻟﻌﺭﺒﻴﺔ "ﻋﻘل" ﻴﺭﺠﻊ ﺇﻟﻰ ﺃ ّ‬ ‫ﻟﻠﻤﻔﺭﺩﺘﻴﻥ ﻓﻲ ﺍﻟﻠﻐﺔ ﺍﻹﻨﻜﻠﻴﺯﻴﺔ ‪.‬‬ ‫ﻓﺎﻋﻠﻴﺔ ﺍﻟـ ‪Reason‬‬

‫ﻓﺎﻋﻠﻴﺔ ﺍﻟـ ‪Mind‬‬

‫ﻋﻘل ﺤﺴﺎﺒﻲ‬

‫ﻋﻘل ﺍﻨﻔﻌﺎﻟﻲ‬

‫ﺍﻹﺴﺘﻨﺒﺎﻁ ﻭﺍﻹﺴﺘﻘﺭﺍﺀ ﺍﻟﻤﻨﻁﻘﻲ‬

‫ﺍﻹﺤﺴﺎﺱ ﻭﺍﻟﺸﻌﻭﺭ‬

‫‪Logical Deduction & Induction‬‬

‫‪Feeling & Sensation‬‬

‫ﻨﺴﻕ ﺼﻭﺭﻱ ﺭﻤﺯﻱ‬

‫ﺃﻨﻅﻤﺔ ﺼﻭﺭﻴﺔ ﺘﺩﺍﻭﻟﻴﺔ‬

‫‪Formal Symbolic System‬‬

‫‪Formal Pragmatic Systems‬‬

‫ﻤﻭﻀﻭﻋﻲ‬

‫ﺫﺍﺘﻲ‬

‫‪Objective‬‬

‫‪Subjective‬‬

‫‪1423200214‬א‪‬א‪ ‬‬ ‫ﺍﻟﻘﻭﺍﻨﻴﻥ ﺍﻟﻔﻴﺯﻴﺎﺌﻴﺔ ﻭﺍﻟﺭﻴﺎﻀﻴﺔ‬

‫ﺍﻟﻘﻭﺍﻋﺩ ﺍﻟﺴﺎﻴﻜﻠﻭﺠﻴﺔ‬

‫‪Math & Phys Laws‬‬

‫‪Psychological Rules‬‬

‫ﺫﻜﺎﺀ ﺼﻨﺎﻋﻲ‬

‫ﺫﻜﺎﺀ ﻁﺒﻴﻌﻲ‬

‫‪Artificial Intelligence‬‬

‫‪Natural Intelligence‬‬

‫ﺍﻟﻠﻐﺔ ﺍﻹﺼﻁﻨﺎﻋﻴﺔ‬

‫ﺍﻟﻠﻐﺔ ﺍﻟﻁﺒﻴﻌﻴﺔ ﺃﻭ ﺍﻟﻌﺎﺩﻴﺔ‬

‫‪Artificial Language‬‬

‫‪Natural -Ordinary Language‬‬

‫؟؟؟‬

‫ﺍﻟﺭﺅﻯ ﺍﻟﻜﻭﻨﻴﺔ ﺍﻟﺸﺎﻤﻠﺔ‬ ‫‪Pardigms World View‬‬

‫ﻥ ﻓﺎﻋﻠﻴﺔ ﺍﻟـ “‪ ”MIND‬ﻫﻲ ﺍﻟﻤﻌﻨﻴﺔ ﺒﺈﺼـﺩﺍﺭ‬ ‫ﻤﻥ ﻫﺫﺍ ﺍﻟﺠﺩﻭل ﻗﺩ ﻴﻅﻬﺭ ﺠﻠﻴﹰﺎ ﺃ ّ‬ ‫ﺍﻟﺭﺅﻴﺔ ﺍﻟﻜﻭﻨﻴﺔ ﺍﻟﺸﺎﻤﻠﺔ ﺃﻭ ﻤﺎ ﻴﻌﺎﺩل ﻓﻜﺭﺓ ﺍﻟﻨﻤﻭﺫﺝ ﺍﻟﻤﻌﺭﻓﻲ ”‪ ، ”Paradigm‬ﻟﺫﺍ ﻴﻤﻜﻥ‬ ‫ﻥ ﻓﺎﻋﻠﻴﺔ ﺍﻟـ “‪ ”Mind‬ﻫﺫﻩ ﻫﻲ ﺍﻟﻔﺎﻋﻠﻴﺔ ﺍﻟﺤﻘﺔ ﻓﻲ ﻗﺭﺍﺀﺓ ﺍﻟﻨﻅـﺎﻡ ﺍﻟﻤﻌﺭﻓـﻲ‬ ‫ﺘﺼﻭﺭ ﺃ ّ‬ ‫ﻥ ﻓﺎﻋﻠﻴﺔ ﺍﻟـ ”‪ ” Mind‬ﺘﺒﺩﻭ ﺒﻤﺜﺎﺒـﺔ‬ ‫ﺍﻟﻘﺭﺁﻨﻲ ﻤﻥ ﺠﻬﺔ ﺘﻌﻠﻘﻪ “ﺒﺎﻟﻭﻋﻲ”‪ ،‬ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭ ﺃ ّ‬ ‫ﺍﻟﺩﺍﺌﺭﺓ ﺍﻟﺸﺎﻤﻠﺔ ﺍﻟﺘﻲ ﺘﺨﺘﺯل ﻓﻲ ﺩﺍﺨﻠﻬﺎ ﻤﺠﻤل ﻤﻘﺭﺭﺍﺕ ﺍﻟــ “‪” Reason‬ﺒﺤﻴﺙ ﻴﻤﻜﻥ‬ ‫ﺘﺼﻭﺭ ﺃﻥ ﺘﻁﻭﺭ ﺍﻟﻭﻋﻲ ﺍﻟﻌﻠﻤﻲ ﻋﻨﺩ ﺒﻠﻭﻏﻪ ﺇﻟﻰ ﻤﺭﺤﻠﺔ ﻤﺘﻘﺩﻤﺔ ﻗﺩ ﻴﺅﺩﻱ ﺏ ”‪“Mind‬‬

‫ﺇﻟﻰ ﺍﻟﻭﺼﻭل ﺒﺸﻜل ﻀﺭﻭﺭﻱ ﺇﻟﻰ ﺩﺭﺠﺔ ﺍﻟﺩﻗﺔ ﻭﺍﻟﺤﺴﻡ ﻓﻲ ﺍﻟﺘﻌﺒﻴﺭ ﻋﻥ ﺍﻟﻭﻗﺎﺌﻊ ﺍﻟﺘـﻲ‬ ‫ﻻ ﻴﻌﻭﺩ ﻫﻨﺎﻟﻙ ﻤﻌﻬﺎ ﻓﺎﺭﻗﹰﺎ ﺒﻴﻥ “‪ ”Mind‬ﻭ “‪ . ”Reason‬ﻭﻫﺫﺍ ﺍﻟﺘﺼﻭﺭ ﻴﻤﻜﻥ ﺇﻴﻀـﺎﺡ‬ ‫ﺃﺼﻠﻪ ﻤﻥ ﺨﻼل ﻋﺭﺽ ﺍﻟﻤﺴﺄﻟﺔ ﺍﻟﻤﻨﻁﻘﻴﺔ ﺍﻻﺴﺘﻨﺒﺎﻁﻴﺔ ﻭﺍﻻﺴﺘﻘﺭﺍﺌﻴﺔ ﻋﻠﻰ ﺍﻟﻨﺤﻭ ﺍﻟـﺫﻱ‬ ‫ﻴﻅﻬﺭ ﺇﺸﻜﺎﻟﻴﺔ “ﻨﻘﻁﺔ ﺍﻟﺒﺩﺀ ﺍﻟﻤﻌﺭﻓﻲ” ﻜﻤﺎ ﻴﻠﻲ ‪:‬‬ ‫ﻥ ﺍﻟﺴﺅﺍل ﺍﻟﻤﻁﺭﻭﺡ ﺤﻭل ﻨﻘﻁﺔ ﺍﻟﺒﺩﺀ ﺍﻟﻤﻌﺭﻓﻲ ﻟﻠﻭﻋﻲ ﺃﻭ ﺍﻟﺨﺒﺭﺓ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻫﻭ‬ ‫ﺇّ‬ ‫ﻤﺎ ﺇﺫﺍ ﻜﺎﻨﺕ ﺍﻟﻨﻘﻁﺔ ﻤﻌﻁﺎﺓ ﺒﺈﺠﺭﺍﺀ ﺍﻻﺴﺘﺩﻻل ﺍﻻﺴـﺘﻨﺒﺎﻁﻲ ﺃﻭ ﺒـﺈﺠﺭﺍﺀ ﺍﻻﺴـﺘﺩﻻل‬ ‫ﺍﻻﺴﺘﻘﺭﺍﺌﻲ ؛ ﻭﺫﻟﻙ ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭ ﺃ ّ‬ ‫ﻥ ﺍﻻﺴﺘﺩﻻل ﺍﻻﺴﺘﻨﺒﺎﻁﻲ“‪” Deductive Inference‬‬ ‫ﻫﻭ ﻭﻀﻊ ﻤﻘﺩﻤﺎﺕ ﻋﺎﻤﺔ ﻜﻠﻴﺔ ﺘﺴﺘﻐﺭﻕ ﺠﻤﻴﻊ ﺃﻓﺭﺍﺩ ﺃﻭ ﺤﺎﻻﺕ ﺍﻟﻨﻭﻉ ﺃﻭ ﺍﻟﻔﺌﺔ ﺍﻟﻤﻌﻴﻨـﺔ‬

‫‪‬א‪‬א‪‬א‪‬א‪‬א‪‬א‪‬א‪ ‬‬ ‫ﻓﻲ ﻫﺫﻩ ﺍﻟﻤﻘﺩﻤﺎﺕ ﻭﻤﻥ ﺜﻡ ﺇﺴﻘﺎﻁ ﺍﻟﺤﻜﻡ ﺍﻟﻌﺎﻡ ﻋﻠﻰ ﻓﺭﺩ ﻭﺍﺤﺩ ﻓﻘﻁ ﺃﻭ ﺠﺯﺌﻴﺔ ﻭﺍﺤـﺩﺓ‬ ‫ﻓﻘﻁ ﻤﻥ ﺃﻓﺭﺍﺩ ﺃﻭ ﺃﺠﺯﺍﺀ ﺍﻟﻔﺌﺔ ‪ ،‬ﻭﻤﺜﺎل ﺫﻟﻙ ﻗﻭﻟﻨﺎ ‪:‬‬ ‫ﻜل ﺇﻨﺴﺎﻥ ﻓﺎﻥ "ﺍﻟﻤﻘﺩﻤﺔ ﺍﻟﻜﻠﻴﺔ ﺍﻟﻌﺎﻤﺔ ﺍﻟﻤﺴﺘﻐﺭﻗﺔ ﻟﻜﺎﻓﺔ ﺃﻋﻀﺎﺀ ﺍﻟﻔﺌﺔ " ‪ ،‬ﺴﻘﺭﺍﻁ‬ ‫ﺇﻨﺴﺎﻥ "ﺍﻹﺸﺎﺭﺓ ﺇﻟﻰ ﻋﻼﻗﺔ ﺍﻟﻔﺭﺩ ﺒﺎﻟﻔﺌﺔ "‪ ،‬ﺇﺫﻥ ﺴﻘﺭﺍﻁ ﻓﺎﻥ "ﺍﻟﺤﻜﻡ ﺍﻟﻤﺴﻘﻁ ﺒﺎﻟﻀﺭﻭﺭﺓ‬ ‫ﻋﻠﻰ ﺍﻟﻔﺭﺩ"‪.‬‬ ‫ﻭﺍﻟﺸﺎﻫﺩ ﻫﻨﺎ ﺃﻥ ﻫﺫﺍ ﺍﻟﻨﻭﻉ ﻤﻥ ﺍﻻﺴﺘﺩﻻل ﻴﺘﻁﻠﺏ ﺃﻥ ﻴﺤﺼل ﺍﻟﻌﻠﻡ ﺒﺎﻟﺤﻜﻡ ﺍﻟﻜﻠﻲ‬ ‫ﻋﻠﻰ ﻜل ﺃﻓﺭﺍﺩ ﻓﺌﺔ ﻤﺎ ﺒﺸﻜل ﺠﺎﻤﻊ ﻤﺎﻨﻊ ﻤﻥ ﻗﺒل ﺍﻟﻘﻴﺎﻡ ﺒﻌﻤﻠﻴﺔ ﺍﻻﺴﺘﺩﻻل ﺍﻷﻤﺭ ﺍﻟـﺫﻱ‬ ‫ﻴﺠﻌل ﻫﺫﺍ ﺍﻻﺴﺘﺩﻻل ﻴﺘﺼﻑ ﺒﺼﻔﺔ ﺍﻟﻀﺭﻭﺭﺓ ﺍﻟﻘﻁﻌﻴﺔ ﻭﺍﻟﻴﻘﻴﻥ ﺍﻟﻤﻁﻠﻕ ﻭﻫﻭ ﻤﺎ ﻗـﺎﻡ‬ ‫ﻋﻠﻴﻪ ﺍﻟﺩﻟﻴل ﺍﻟﺭﻴﺎﻀﻲ ﻓﻲ ﻤﺠﻤﻠﻪ ‪ ،‬ﻟﺫﻟﻙ ﻜﺎﻥ ﻫﺫﺍ ﺍﻻﺴﺘﺩﻻل ﻫﻭ ﺍﻷﺩﺍﺓ ﺍﻟﻤﻨﻁﻘﻴﺔ ﺍﻟﺘـﻲ‬ ‫ﺍﺘﺨﺫﻫﺎ ﺃﺘﺒﺎﻉ ﺍﻟﻤﺫﺍﻫﺏ ﺍﻟﻔﻠﺴﻔﻴﺔ ﺍﻟﻤﺜﺎﻟﻴﺔ ﻓﻲ ﺘﺒﺭﻴﺭﻫﻡ ﺍﻟﻘﻭل ﺒﺈﻤﻜﺎﻥ ﺍﻟﺤﻘﻴﻘـﺔ ﺍﻟﻌﻘﻠﻴـﺔ‬ ‫ﺍﻟﻴﻘﻴﻨﻴﺔ ﺍﻟﻤﻁﻠﻘﺔ ﻭﺍﻟﻜﻠﻴﺔ ﻭﺃﻥ ﺍﻟﻤﺼﺩﺭ ﺍﻟﻤﻌﺭﻓﻲ ﻟﻬﺫﻩ ﺍﻟﺤﻘﻴﻘﺔ ﻫـﻭ ﻭﺠـﻭﺩ ﺍﻟﻜﻠﻴـﺎﺕ‬ ‫ﻜﻤﺒﺎﺩﺉ ﺃﻭ ﻤﻌﺎﺭﻑ ﻗﺒﻠﻴﺔ “‪ “Apriori‬ﻓﻁﺭﻴﺔ ﻓﻲ ﺍﻟﺫﻫﻥ ﺍﻹﻨﺴﺎﻨﻲ ‪ ،‬ﻭﻤﻥ ﺜﻡ ﺍﻹﻗـﺭﺍﺭ‬ ‫ﻥ ﺍﻟﻤﻌﺭﻓﺔ ﺍﻟﻜﻠﻴﺔ ﺍﻟﻴﻘﻴﻨﻴﺔ ﺇﻨﻤﺎ ﻫﻲ ﻤﻌﺭﻓﺔ ﻋﻘﻠﻴﺔ ﻤﺠﺭﺩﺓ ﻤﺘﺠﺎﻭﺯﺓ ﻟﻠﻤﻌﻁﻴﺎﺕ ﺍﻟﺠﺯﺌﻴﺔ‬ ‫ﺒﺄ ّ‬ ‫ﻭﺍﻟﺘﺠﺭﺒﺔ ﺍﻟﺤﺴﻴﺔ ‪.‬‬ ‫ﺃﻤﺎ ﺍﻻﺴﺘﺩﻻل ﺍﻻﺴﺘﻘﺭﺍﺌﻲ ”‪ “Inductive Inference‬ﻭﻫﻭ ﺍﻻﻨﺘﻘﺎل ﺇﻟـﻰ ﺤﻜـﻡ‬ ‫ﻜﻠﻲ ﻋﺎﻡ ﻴﺘﻡ ﺇﺼﺩﺍﺭﻩ ﺠﺭﺍﺀ ﺇﺤﺼﺎﺀ ﻋﺩﺩ ﻤﻥ ﺤﺎﻻﺕ ﺃﻭ ﺃﻓﺭﺍﺩ ﺃﻭ ﺃﺠﺯﺍﺀ ﺍﻟﻔﺌﺔ ﻭﻟـﻴﺱ‬ ‫ﻜل ﺍﻟﻔﺌﺔ ‪ ،‬ﻭﻫﻭ ﻤﺎ ﻴﻤﻜﻥ ﺃﻥ ﻴﻌﺒﺭ ﻋﻨﻪ ﺒﺎﻟﻤﺜﺎل ﺍﻟﺘﺎﻟﻲ ‪:‬‬ ‫ﺃ‪.‬ﻗﻁﻌﺔ ﻤﻥ ﺍﻟﺤﺩﻴﺩ "ﺍﻟﺤﺎﻟﺔ ﺍﻟﺠﺯﺌﻴﺔ" ‪،‬‬ ‫ﺃ‪.‬ﺘﺘﻤﺩﺩ ﺒﺎﻟﺤﺭﺍﺭﺓ "ﺍﻟﺤﻜﻡ ﻋﻠﻰ ﺍﻟﺤﺎﻟﺔ ﺍﻟﺠﺯﺌﻴﺔ"‪،‬‬ ‫ﺇﺫﻥ ﻜل ﺍﻟﺤﺩﻴﺩ ﻴﺘﻤﺩﺩ ﺒﺎﻟﺤﺭﺍﺭﺓ "ﺍﻟﺤﻜﻡ ﺍﻟﻜﻠﻲ ﺍﻟﻌﺎﻡ ﻋﻠﻰ ﻤﺠﻤل ﺍﻟﻔﺌﺔ"‪.‬‬ ‫ﻭﺍﻟﺸﺎﻫﺩ ﻫﻨﺎ ﺃﻥ ﺍﻻﺴﺘﺩﻻل ﺍﻻﺴﺘﻘﺭﺍﺌﻲ ﺒﺎﻋﺘﻤـﺎﺩﻩ ﻋﻠـﻰ ﺍﻟﺸـﻭﺍﻫﺩ ﺍﻟﺠﺯﺌﻴـﺔ‬ ‫ﻭﺍﻟﺤﺎﻻﺕ ﺍﻟﻔﺭﺩﻴﺔ ﻴﻌﻁﻲ ﺤﻜﻤﹰﺎ ﺍﺤﺘﻤﺎﻟﻴﹰﺎ ﺃﻱ ﺒﺩﺭﺠﺔ ﺘﺤﻘﻕ ﻨﺴﺒﺔ ﻤﻌﻴﻨﺔ ﻓﻲ ﺍﻟﻤﺎﺌﺔ ﻋﻠﻰ‬

‫‪1423200214‬א‪‬א‪ ‬‬ ‫ﻥ ﺍﻹﺤﺼﺎﺀ ﺍﻟﺘﺠﺭﻴﺒﻲ ﻟﻌﻨﺎﺼﺭ ﺍﻟﻤﻘﺩﻤﺎﺕ ﻴﻘﻊ ﻋﻠﻰ ﺍﻟﺒﻌﺽ ﻭﻟﻴﺱ ﻋﻠﻰ ﺍﻟﻜـل‬ ‫ﺍﻋﺘﺒﺎﺭ ﺃ ّ‬ ‫ﻓﻴﺼﺒﺢ ﺍﻟﺤﻜﻡ ﺍﻟﻜﻠﻲ ﻟﻼﺴﺘﺩﻻل ﻗﺎﻨﻭﻨﹰﺎ ﻴﻘﻴﻨﻴﹰﺎ ﺇﻟﻰ ﺤﺩ ﻤﺎ ﻟـﻡ ﺘﻅﻬـﺭ ﺸـﺎﻫﺩﺓ ﻭﺍﺤـﺩﺓ‬ ‫ﻤﻌﺎﺭﻀﺔ ﻓﻴﺘﺤﻭل ﺍﻟﺤﻜﻡ ﻓﻲ ﻤﺠﻤﻠﻪ ‪ .‬ﻫﺫﺍ ﻭﻗﺩ ﻤﺜل ﻫﺫﺍ ﺍﻟﻨﻭﻉ ﻤـﻥ ﺍﻻﺴـﺘﺩﻻل ﺍﻷﺩﺍﺓ‬ ‫ﺍﻟﻤﻨﻁﻘﻴﺔ ﻟﺩﻯ ﺃﺘﺒﺎﻉ ﺍﻟﻤﺫﺍﻫﺏ ﺍﻟﻔﻠﺴﻔﻴﺔ ﺍﻟﺘﺠﺭﻴﺒﻴﺔ ﻓﻲ ﺘﺄﻜﻴﺩﻫﻡ ﻋﻠـﻰ ﺘﺤﺩﻴـﺩ ﺍﻟﻤﻌﺭﻓـﺔ‬ ‫ﺒﺎﻟﺘﺠﺭﺒﺔ ﺍﻟﺤﺴﻴﺔ ﻭﺤﺩﻫﺎ ﻭﺭﻓﺽ ﻓﻜﺭﺓ ﺍﻟﻜﻠﻴﺎﺕ ﻭﺍﻟﻤﺒﺎﺩﺉ ﺍﻟﻤﻌﺭﻓﻴﺔ ﺍﻟﻘﺒﻠﻴﺔ ‪ ،‬ﻓﺎﻟﻤﻌﺭﻓـﺔ‬ ‫ﻫﻲ ﻓﻘﻁ ﺍﻟﻤﻌﺭﻓﺔ ﺍﻟﺘﻲ ﺘﻠﻲ ﺃﻭ ﺘﻌﻘﺏ ﺇﺠﺭﺍﺀ ﺍﻟﺘﺠﺭﺒﺔ ﺍﻟﺤﺴـﻴﺔ “‪ “Posteriori‬ﻭﺃﻴﻀـﹰﺎ‬ ‫ﺍﻋﺘﻤﺎﺩﻫﻡ ﻋﻠﻰ ﻨﻭﻉ ﺍﻻﺴﺘﺩﻻل ﻫﺫﺍ ﻓﻲ ﻤﺠﺎل ﺍﻟﻌﻠﻭﻡ ﺍﻟﻁﺒﻴﻌﻴﺔ ‪.‬‬ ‫ﻭﻟﻜﻥ ﻴﻼﺤﻅ ﺃﻨﻪ ﻓﻲ ﻤﺭﺤﻠﺔ ﻤﺘﻘﺩﻤﺔ ﻤﻥ ﺘﺤﻠﻴل ﺍﻷﺼل ﺍﻟﻤﻌﺭﻓﻲ ﻟﻨﻭﻋﻲ‬ ‫ﺍﻻﺴﺘﺩﻻل ﻫﺫﻴﻥ ﺒﺼﺩﺩ ﺘﺤﺩﻴﺩ ﻨﻘﻁﺔ ﺍﻟﺒﺩﺀ ﺍﻟﻤﻌﺭﻓﻲ ﺘﺨﺘﻠﻁ ﺍﻟﺤﺎﻟﺔ ﺍﻻﺴﺘﻘﺭﺍﺌﻴﺔ ﺒﺎﻟﺤﺎﻟﺔ‬ ‫ﺍﻻﺴﺘﻨﺒﺎﻁﻴﺔ ﻭﻴﺘﺩﺍﺨﻼﻥ ﺒﻨﺤﻭ ﻴﺼﻌﺏ ﻤﻌﻪ ﺍﻟﺘﺤﺩﻴﺩ ﺍﻟﻘﺎﻁﻊ ﻟﻨﻘﻁﺔ ﺍﻟﺒﺩﺀ ﺍﻟﻤﻌﺭﻓﻲ‬ ‫ﻭﺃﺴﺒﻘﻴﺔ ﻨﻭﻉ ﺍﺴﺘﺩﻻل ﻋﻠﻰ ﻨﻭﻉ ﺁﺨﺭ ؛ ﻓﺎﻟﻤﻘﺩﻤﺔ ﺍﻟﻜﻠﻴﺔ ﻓﻲ ﺍﻻﺴﺘﻨﺒﺎﻁ “ﻜل ﺇﻨﺴﺎﻥ ﻓﺎﻥ”‬ ‫ﺘﻘﻀﻲ ﺒﻭﺠﻭﺏ ﺍﻹﺤﺼﺎﺀ ﺍﻻﺴﺘﻘﺭﺍﺌﻲ ﻷﻓﺭﺍﺩ ﺍﻟﻔﺌﺔ “ﺇﻨﺴﺎﻥ” ﻭﺍﺼﺩﺍﺭ ﻨﺘﻴﺠﺔ ﺍﻟﺤﻜﻡ‬ ‫ﺍﻻﺴﺘﻘﺭﺍﺌﻲ ﺍﻟﻜﻠﻴﺔ ﺒﺼﺩﺩ ﺍﻨﺘﻤﺎﺌﻬﺎ ﺇﻟﻰ ﺍﻟﻔﺌﺔ “ﻓﺎﻥ” ﻭﺫﻟﻙ ﺒﺈﺠﺭﺍﺀ ﺴﺎﺒﻕ ﻋﻠﻰ ﺇﻗﺎﻤﺔ‬ ‫ﻥ ﺍﻟﻤﻘﺩﻤﺔ “ﻜل ﺇﻨﺴﺎﻥ ﻓﺎﻥ” ﻜﻤﻘﺩﻤﺔ ﻜﻠﻴﺔ ﻟﻼﺴﺘﺩﻻل‬ ‫ﺍﻻﺴﺘﺩﻻل ﺍﻻﺴﺘﻨﺒﺎﻁﻲ ؛ ﺃﻱ ﺃ ّ‬ ‫ﺍﻻﺴﺘﻨﺒﺎﻁﻲ ﻗﺩ ﺘﻡ ﺇﺼﺩﺍﺭﻫﺎ ﻓﻲ ﺍﻷﺼل ﺒﺤﻜﻡ ﺍﺴﺘﻘﺭﺍﺌﻲ ‪ ،‬ﻭﺫﻟﻙ ﻋﻠﻰ ﺍﻟﻨﺤﻭ ﺍﻟﺘﺎﻟﻲ‪:‬‬ ‫ﺃ‪.‬ﺇﻨﺴﺎﻥ‪،‬‬ ‫ﺃ‪.‬ﻓﺎﻥ‪،‬‬ ‫ﺃ‪.‬ﺇﺫﻥ ﻜل ﺇﻨﺴﺎﻥ ﻓﺎﻥ‪،‬‬ ‫ﻭﻤﻥ ﺜﻡ ﺘﺼﺒﺢ ﻫﺫﻩ ﺍﻟﻨﺘﻴﺠﺔ ﻫﻲ ﺨﻁﻭﺓ ﺍﻟﺒﺩﺀ ﻓﻲ ﺍﻻﺴﺘﺩﻻل ﺍﻻﺴﺘﻨﺒﺎﻁﻲ ﺍﻟﻤﻌﻴﻥ‪.‬‬ ‫ﻜﺫﻟﻙ ﺒﺎﻟﻤﺜل ﺘﺒﺩﻭ ﺍﻟﻤﻘﺩﻤﺔ ﺍﻟﺠﺯﺌﻴﺔ ﻓﻲ ﺍﻻﺴﺘﺩﻻل ﺍﻻﺴﺘﻘﺭﺍﺌﻲ ﺫﺍﺕ ﺃﺼل ﺍﺴـﺘﻨﺒﺎﻁﻲ؛‬ ‫ﻭﺫﻟﻙ ﺒﻨﺴﺒﺔ ﻋﻨﺼﺭ ﺍﻟﻔﺌﺔ )ﺃ( ﺇﻟﻰ ﻜل ﺍﻟﻔﺌﺔ "ﺤﺩﻴﺩ" ﻭﻫﻲ ﻨﺴﺒﺔ ﺍﺴﺘﻨﺒﺎﻁﻴﺔ ﺘﻤﺜل ﺍﻟﺤﻜـﻡ‬ ‫ﺍﻟﻨﺎﺘﺞ ﻓﻲ ﺍﻻﺴﺘﺩﻻل ﺍﻻﺴﺘﻨﺒﺎﻁﻲ ﺍﻟﺫﻱ ﻴﻤﻜﻥ ﺘﺼﻭﺭﻩ ﻋﻠﻰ ﺍﻟﻨﺤﻭ ﺍﻟﺘﺎﻟﻲ ‪:‬‬

‫‪‬א‪‬א‪‬א‪‬א‪‬א‪‬א‪‬א‪ ‬‬ ‫ﻜل ﻤﺎ ﻴﺘﺼﻑ ﺒﺎﻟﺼﻔﺔ )ﺏ( ﻫﻭ ﺤﺩﻴﺩ ‪،‬‬ ‫)ﺃ( ﻴﺘﺼﻑ ﺒﺎﻟﺼﻔﺔ )ﺏ( ‪،‬‬ ‫ﺇﺫﻥ )ﺃ( ﺤﺩﻴﺩ‪.‬‬ ‫ﻓﻬﺫﻩ ﺍﻟﻨﺘﻴﺠﺔ ﺍﻻﺴﺘﻨﺒﺎﻁﻴﺔ ﺘﻤﺜل ﺍﻟﻤﻘﺩﻤﺔ ﺍﻻﺒﺘﺩﺍﺌﻴﺔ ﻓﻲ ﺍﻻﺴﺘﺩﻻل ﺍﻻﺴﺘﻘﺭﺍﺌﻲ ‪.‬‬ ‫ﻭﻫﻜﺫﺍ ﺘﺘﻌﺎﻗﺏ ﺍﻷﺼﻭل ﺍﻟﻤﻨﻁﻘﻴﺔ ﺒﻤﺎ ﻴﺸ ﹶﻜّل ﺩﺍﺌﺭﺓ ﺼﺤﻴﺤﺔ ﻏﻴﺭ ﻤﻌﻠﻭﻤﺔ ﺍﻟﺒـﺩﺀ‬ ‫ﻭﺍﻟﻤﻨﺘﻬﻰ‪ ،‬ﺍﻷﻤﺭ ﺍﻟﺫﻱ ﻤﻥ ﺸﺄﻨﻪ ﺃﻥ ﻴﺩﻋﻡ ﺍﻻﺘﺠﺎﻩ ﺍﻟﻘﺎﻀﻲ ﺒﻌﺩﻡ ﺍﻟﺤﺩﻴﺙ ﻋﻥ ﺃﺴـﺒﻘﻴﺔ‬ ‫ﻤﻌﺭﻓﻴﺔ ﺃﻭ ﺒﻌﺩﻴﺔ ﻤﻌﺭﻓﻴﺔ ﻟﻠﻭﻋﻲ ﻋﻠﻰ ﺍﻟﻭﺠﻭﺩ ﻭﺇﻨﻤـﺎ ﻫﻤـﺎ ﻋﻨﺼـﺭﺍﻥ ﻤﺘـﺩﺍﺨﻼﻥ‬ ‫ﻤﺘﻼﺯﻤﺎﻥ ﻓﻲ ﺫﺍﺕ ﺍﻟﻠﺤﻅﺔ ﻋﺒﺭ ﺍﻟﺭﺍﺒﻁ ﺍﻟﻤﻨﻁﻘﻲ ﺍﻟﺘﺠﺭﻴـﺩﻱ ﺩﻭﻨﻤـﺎ ﺘﺤﺩﻴـﺩ ﺒﺩﺍﻴـﺔ‬ ‫ﻷﺤﺩﻫﻤﺎ ﻭﻨﻬﺎﻴﺔ ﻟ ﺨﺭ ‪ .‬ﻭﻫﺫﺍ ﻤﺎ ﻗﺩ ﻴﺠﻌل ﻤﻥ ﺍﻟﻤﻨﻁﻘﻲ ﺘﻤﺎﻤﹰﺎ ﺍﻓﺘﺭﺍﺽ ﺃﻥ ﻤﺎ ﻟﺩﻴـﻪ‬ ‫ﺃﺴﺒﻘﻴﺔ ﻤﻌﺭﻓﻴﺔ ﻟﻴﺱ ﻫﻭ ﺍﻟﻭﺠﻭﺩ ﺃﻭ ﺍﻟﻭﻋﻲ ﺃﻭ ﺍﻟﻭﺴﻴﻁ ﺍﻟﺼﻭﺭﻱ ﻭﺇﻨﻤﺎ ﻫـﻭ ﻋﻨﺼـﺭ‬ ‫ﺭﺍﺒﻊ ﻫﻭ ﺍﻟﺫﻱ ﻴﻌﻁﻲ ﻫﺫﻩ ﺍﻟﺘﻔﺎﻋﻠﻴﺔ ﺍﻟﺜﻼﺜﻴﺔ ﺍﻟﺘﻘﻠﻴﺩﻴﺔ ﻭﻴﺘﺤﻜﻡ ﻓﻲ ﻫﺫﺍ ﺍﻟﺘﺩﺍﺨل ﺍﻟﺜﻼﺜـﻲ‬ ‫ﺒﻴﻥ ﺍﻟﻭﺠﻭﺩ ﻭﺍﻟﻭﻋﻲ ﻭﺍﻟﻨﻅﺎﻡ ﺍﻟﺼﻭﺭﻱ ‪ ،‬ﺇﺫ ﻻ ﻴﻤﻜﻥ ﺘﺤﻘﻴﻕ ﻫﺫﻩ ﺍﻟﺘﻔﺎﻋﻠﻴـﺔ ﺍﻟﺜﻼﺜﻴـﺔ‬ ‫ﻭﺍﻟﺘﺩﺍﺨل ﺍﻟﺜﻼﺜﻲ ﻤﻥ ﻤﺤﺽ ﺇﺭﺍﺩﺓ ﺍﻟﻭﺠـﻭﺩ ﺃﻭ ﺍﻟـﻭﻋﻲ ﺃﻭ ﻜﻠﻴﻬﻤـﺎ ﻭﺇﻨﻤـﺎ ﻻ ﺒـﺩ‬ ‫ﺒﺎﻟﻀﺭﻭﺭﺓ ﻤﻥ ﻫﺫﺍ ﺍﻟﻤﺠﺎل ﺍﻟﺭﺍﺒﻊ ﺍﻟﺴﺎﺒﻕ ﻋﻠﻴﻬﻤﺎ ‪ ،‬ﻭﻻ ﻴﻤﻜﻥ ﺃﻥ ﻴﻜﻭﻥ ﻫﺫﺍ ﺍﻟﻤﺠـﺎل‬ ‫ﺍﻟﺭﺍﺒﻊ ﺇﻻ ﺍﻟﻭﺤﻲ ‪ .‬ﻟﺫﻟﻙ ﻟﻡ ﻴﻌﺩ ﻫﻨﺎﻟﻙ ﺘﻔﺎﻋﻠﻴﺔ ﺜﻼﺜﻴﺔ ﺍﻋﺘﺒﺎﻁﻴﺔ ﻭﺇﻨﻤﺎ ﻫﻲ ﺒﺎﻟﻀﺭﻭﺭﺓ‬ ‫ﺘﻔﺎﻋﻠﻴﺔ ﺭﺒﺎﻋﻴﺔ ﻤﻨﻀﺒﻁﺔ ﻭﻤﺭﺸﺩﺓ‪.‬‬ ‫ﻥ ﺍﻟﻤﺠﺎل ﺍﻟﻔﺎﻋل ﻓﻲ ﺘﺄﻟﻴﻑ ﻤﻔﻬﻭﻡ "ﺍﻟﺘﻔﺎﻋﻠﻴﺔ ﺍﻟﺭﺒﺎﻋﻴﺔ" ﻓـﻲ‬ ‫ﻤﻥ ﻫﻨﺎ ﻗﺩ ﻴﺘﺄ ﱠﻜﺩ ﺃ ّ‬ ‫ﻗﺭﺍﺀﺓ ﺍﻟﻨﻅﺎﻡ ﺍﻟﻤﻌﺭﻓﻲ ﺍﻟﻘﺭﺁﻨﻲ ﻫﻭ ﻤﺠﺎل ﺍﻟـ “‪ ”Mind‬ﻭﻟﻴﺱ ﺍﻟـ ”‪ . “Reason‬ﺃﻤـﺎ‬ ‫ﻥ ﺍﻟﺸﺎﻫﺩ ﺃ ّ‬ ‫ﻓﻲ ﺍﻟﺭﺍﻫﻥ ﻓﺈ ّ‬ ‫ﻥ ﻫﺫﻩ ﺍﻟﻔﺎﻋﻠﻴﺔ ﻟﻠـ “‪ ”Mind‬ﺇﺫﺍ ﻤﺎ ﺘﺭ ﹶﻜﺕ ﻟﺤﺎﻟﻬﺎ ﺃﻭ ﺘﻭﻗﻔـﺕ‬ ‫ﻋﻨﺩ ﺤﺩ ﺍﻟﺘﻔﺎﻋﻠﻴﺔ ﺍﻟﺜﻼﺜﻴﺔ ﺍﻟﻤﺅﻟﻔﺔ ﻤﻥ ﻗﺭﺍﺀﺓ "ﺍﻟﻜﻭﻥ ﻭﺍﻟﻭﻋﻲ ﻭﺍﻟﻨﻅﺎﻡ ﺍﻟﺼﻭﺭﻱ" ﻓﺈ ﹼﻨﻬﺎ‬ ‫ﺴﺘﺅﺩﻱ ﺤﺘﻤﹰﺎ ﺇﻟﻰ ﻤﺎ ﺃﺩﺕ ﺇﻟﻴﻪ ﻓﻲ ﺍﻟﻔﻜﺭ ﺍﻷﻭﺭﻭﺒﻲ ﺍﻟﻤﻌﺎﺼﺭ ﻤﻥ ﺍﺘﺠﺎﻫﺎﺕ ﺍﺭﺘﻴﺎﺒﻴـﺔ‬ ‫ﻭﺸﻜﻴﺔ ﻴﺨﺘل ﻤﻌﻬﺎ ﺍﻟﻤﻭﻗﻑ ﺍﻟﻘﻴﻤﻲ ﻭﺍﻷﺨﻼﻗﻲ ﻭﺍﻟﻌﻘﺩﻱ ‪ ،‬ﻟﺫﻟﻙ ﻜﺎﻥ ﻻ ﺒﺩ ﻟﻬﺎ ﻤـﻥ ﺃﻥ‬

‫‪1423200214‬א‪‬א‪ ‬‬ ‫ﺘﻀﺒﻁ ﻭﻓﻕ ﺍﻟﻌﻨﺼﺭ ﺍﻟﻤﻨﻬﺠﻲ ﺍﻟﻤﺤﻭﺭﻱ ﻭﺍﻷﻜﺜﺭ ﺃﻫﻤﻴﺔ ﺒﻜﻭﻨﻪ ﻤﻬﻴﻤﻨـﹰﺎ ﺒﺎﻟﻀـﺭﻭﺭﺓ‬ ‫ﻋﻠﻰ ﺒﺎﻗﻲ ﺍﻟﻌﻨﺎﺼﺭ ﺍﻷﺨﺭﻯ ﻭﻫﻭ ﻋﻨﺼﺭ "ﺍﻟﻭﺤﻲ" ‪.‬ﻫﺫﺍ ‪ ،‬ﻭﻴﻤﻜﻥ ﺃﻥ ﻨﺘﻠﻤﺱ ﺒﻌـﺽ‬ ‫ﺍﻹﺸﺎﺭﺍﺕ ﺍﻟﺩﺍﻟﺔ ﻋﻠﻰ ﺘﺄﻟﻴﻑ ﻫﺫﻩ ﺍﻟﺘﻔﺎﻋﻠﻴﺔ ﺍﻟﺭﺒﺎﻋﻴﺔ ﻤﻥ ﺨﻼل ﺇﻋﺎﺩﺓ ﺍﻟﻘﺭﺍﺀﺓ ﻟـﺒﻌﺽ‬ ‫ﻨﺼﻭﺹ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻋﻠﻰ ﺍﻟﻨﺤﻭ ﺍﻟﺘﺎﻟﻲ‪:‬‬ ‫‪/1‬ﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ‪  :‬ﻭﻋﻠﻡ ﻡ ﺍ ﺴﻤﺎﺀ ﻜﻠ ﺎ ‪ "‬ﺍﻟﺒﻘﺭﺓ ﺁﻴﺔ ‪ "31:‬ﻗﺩ ﻴﻔﻴﺩ ﺘﺄﻴﻴﺩﹰﺍ ﻟﻤﻘﺭﺭﺍﺕ‬ ‫ﺍﻟﻤﺫﻫﺏ ﺍﻟﻤﺜﺎﻟﻲ‪ ،‬ﻭﺫﻟﻙ ﺇﺫﺍ ﻓﻬﻤﻨﺎ ﻟﻔﻅﺔ "ﻋﹼﻠﻡ" ﺒﺄﻨﻬﺎ ﺘﻔﻴﺩ ﻤﻌﺭﻓـﺔ ﻗﺒﻠﻴـﺔ ”‪“Apriori‬‬

‫ﺒﻭﻀﻊ ﺍﻟﻌﻼﻤﺎﺕ“ ‪”To put aSign‬ﻋﻠﻰ ﻏﺭﺍﺭ ﻟﺼﻕ ﺍﻟﺒﻁﺎﻗﺔ ‪ ،‬ﺃﻭ ﻤـﻥ "ﺍﻟﺘﻌﻠـﻴﻡ"‬ ‫“‪ “To teach‬ﺒﺭﺴﻡ ﺤﺼﻴﻠﺔ ﺍﻟﺩﻻﻻﺕ ﺍﻟﻜﻭﻨﻴﺔ ﻜﻠﻬﺎ ﻓﻲ ﺍﻟﺫﻫﻥ ﻤﻤﺎ ﻗﺩ ﻴﻜﻭﻥ ﺃﻗـﺭﺏ‬ ‫ﺇﻟﻰ ﺍﻋﺘﺒﺎﺭ ﻟﻔﻅﺔ "ﺍﻷﺴﻤﺎﺀ" ﻫﻨﺎ ﺒﻤﺜﺎﺒﺔ ﺍﻟﺭﻤﻭﺯ“ ‪ "”Symbols‬ﺍﻟﺩﺍﻟﺔ ﻤﻨﻁﻘﻴـﹰﺎ ﻋﻠـﻰ‬ ‫ﺍﻟﻤﺩﻟﻭﻻﺕ ﺍﻟﻜﻭﻨﻴﺔ ‪ .‬ﺫﻟﻙ ﻓﻲ ﺤﻴﻥ ﻴﺒﺩﻭ ﺃﻥ ﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ‪  :‬ﻭﺍ‬ ‫ﻤ ﺎﺘﻜﻡ‬

‫ﺭ ﻜﻡ ﻤﻥ‬

‫ﻭﻥ‬

‫ﺘ ﻠﻤﻭﻥ ﻴ ﺎ ‪"‬ﺍﻟﻨﺤل ﺁﻴـﺔ‪ "78 :‬ﻴﻔﻴـﺩ ﺘﺄﻴﻴـﺩﹰﺍ ﻟﻤﻘـﺭﺭﺍﺕ ﺍﻟﻤـﺫﻫﺏ‬

‫ﺍﻟﺘﺠﺭﻴﺒﻲ‪ ،‬ﺒﺎﻋﺘﺒﺎﺭ ﺃﻥ ﻟﻴﺴﺕ ﻫﻨﺎﻟﻙ ﻤﻌﺎﺭﻑ ﺴﺎﺒﻘﺔ ﻭﺇﻨﻤﺎ ﺍﻟﻤﻌﺭﻓـﺔ ﻫـﻲ ﺠﻤـﺎﻉ‬ ‫ﺍﻟﺨﺒﺭﺓ ﺍﻟﺘﻲ ﺘﺤﺼل ﺒﻌﺩ ﺍﻟﺨﺭﻭﺝ ﺇﻟﻰ ﺍﻟﻌﺎﻟﻡ ‪ .‬ﻟﻜﻥ ﻴﻤﻜﻥ ﺍﻟﻘﻭل ﺇﻥ ﻤﺎ ﻴﻅﻬﺭ ﻫﻨﺎ ﻻ‬ ‫ﻴﺒﺩﻭ ﺘﻨﺎﻗﻀﹰﺎ ﻭﺍﻨﻤﺎ ﻫﻭ ﺍﻟﺠﻤﻊ ﺒﻴﻥ ﻤﻘﺭﺭﺍﺕ ﺍﻟﻤﺫﻫﺒﻴﻥ ﺍﻟﺘﺠﺭﻴﺒﻲ ﻭﺍﻟﻤﺜﺎﻟﻲ ‪ ،‬ﻭﻫﻭ ﻤﺎ‬ ‫ﺃﻜﺩﺘﻪ ﺍﻟﺒﺤﻭﺙ ﺍﻟﻔﻠﺴﻔﻴﺔ ﺍﻟﻤﻌﺎﺼﺭﺓ ﺍﻟﺴﺎﻟﻑ ﺫﻜﺭﻫﺎ‪.‬‬ ‫‪ /2‬ﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ ‪:‬ﻭﻤﻥ ﺍﻟ ﺎ‬

‫ﻤﻥ ﻴ ﺎ ل‬

‫ﺍ‬

‫ﻐﻴﺭ ﻋﻠﻡ ﻭ‬

‫ﻭ ﻜﺘﺎ‬

‫ﻤ ﻴﺭ‪‬‬

‫ﺍﻟﺤﺞ ﺁﻴﺔ ‪ "8 :‬ﻗﺩ ﻴﻔﻴﺩ ﺘﺼﻭﺭ ﺍﻟﺼﻠﺔ ﺍﻟﺭﺒﺎﻋﻴﺔ ﺒﻴﻥ ‪" :‬ﺍﻟﻤﺠﺎﺩﻟـﺔ "ﻋـﻥ ﺍﻟﻤﺠـﺎل‬ ‫ﺍﻟﺼﻭﺭﻱ ؛ ﻭﺍﻟﻤﻘﺼﻭﺩ ﺍﻟﺩﻻﻟﺔ ﻋﻠﻰ ﺍﻟﻭﺴﻴﻁ ﺍﻟﺘﺠﺭﻴﺩﻱ ﺍﻻﺘﺼﺎﻟﻲ ﺍﻟﺫﻱ ﻴﻘﻭﻡ ﺒﻔﻌـل‬ ‫ﻥ ﺍﻟﻌﻠـﻡ ﻫـﻭ‬ ‫ﺍﻹﻴﻀﺎﺡ ﻭﺍﻹﻅﻬﺎﺭ ﺴﻠﺒﹰﺎ ﺃﻭ ﺇﻴﺠﺎﺒﹰﺎ "ﺍﻟﻌﻠﻡ" ﻋﻥ ﺍﻟﻭﻋﻲ ؛ ﻭﺍﻟﻤﻘﺼﻭﺩ ﺃ ّ‬ ‫ﺤﺎﻟﺔ ﺍﻟﻭﻋﻲ ﺍﻟﻤﻨﻀﺒﻁﺔ ﻭﻓﻕ ﺍﻟﻤﻨﻅﻭﻤﺔ ﺍﻟﺭﺒﺎﻋﻴﺔ ﺒﻜﺎﻤﻠﻬﺎ ﻭﺍﻟﺘـﻲ ﻴﻬـﻴﻤﻥ ﻋﻠﻴﻬـﺎ‬ ‫ﻥ ﺍﻟﻌﻠﻡ ﻴﻘﻭﻡ‬ ‫ﻥ ﺍﻟﻔﺎﺭﻕ ﺒﻴﻥ ﺍﻟﻌﻠﻡ ﻭﺍﻟﻤﻌﺭﻓﺔ ﻫﻭ ﺃ ّ‬ ‫ﻋﻨﺼﺭ ﺍﻟﻭﺤﻲ ‪ ،‬ﻭﺫﻟﻙ ﺒﺎﻓﺘﺭﺍﺽ ﺃ ّ‬ ‫ﻋﻠﻰ ﻤﺒﺩﺃ "ﺍﻟﻘﺎﻨﻭﻥ" ﺒﻴﻨﻤﺎ ﺍﻟﻤﻌﺭﻓﺔ ﺘﻘﻭﻡ ﻋﻠﻰ ﻤﺒﺩﺃ "ﺍﻟﻘﺎﻋﺩﺓ "‪" +‬ﺍﻟﻬﺩﻯ" ﻋﻥ ﺍﻟﻜﻭﻥ ؛‬

‫‪‬א‪‬א‪‬א‪‬א‪‬א‪‬א‪‬א‪ ‬‬ ‫ﻭﺍﻟﻤﻘﺼﻭﺩ ﺼﺩﻕ ﺍﻟﺼﻭﺭﺓ ﺍﻟﺫﻫﻨﻴﺔ ﻗﻴﺎﺴﹰﺎ ﻋﻠﻰ ﺍﻟﻭﺍﻗﻊ ﺍﻟﻤﻭﻀﻭﻋﻲ ﻓﻲ ﻤﺠﻤﻠـﻪ ﺃﻭ‬ ‫ﻓﻲ ﺠﺎﻨﺏ ﻤﻨﻪ ﺘﻡ ﺘﻭﺠﻴﻪ ﺯﺍﻭﻴﺔ ﺍﻻﻨﺘﺒﺎﻩ ﺇﻟﻴﻪ " ﺍﻟﻜﺘﺎﺏ ﺍﻟﻤﻨﻴﺭ" ﻋﻥ ﺍﻟﻭﺤﻲ ﻓﻴﺒﺩﻭ ﻤﻥ‬ ‫ﺍﻟﻭﺍﻀﺢ ﻀﺭﻭﺭﺓ ﺍﺭﺘﺒﺎﻁ ﺍﻟﻤﺠﺎﺩﻟﺔ "ﺍﻟﻤﺠﺎل ﺍﻟﺼﻭﺭﻱ" ﺒﺎﻟﻌﻠﻡ "ﺍﻟﻭﻋﻲ" ﻭﺒﺎﻟﻬـﺩﻯ‬ ‫"ﺍﻟﻜﻭﻥ" ﻭﺒﺎﻟﻜﺘﺎﺏ "ﺍﻟﻭﺤﻲ"‪.‬‬ ‫ﻥ ﻤﺎ ﻴﻤﻜﻥ ﺃﻥ ﻴﻜﻭﻥ ﻤﻀﻤﺭﹰﺍ ﻓﻲ ﻫﺫﻩ ﺍﻟﻨﺼﻭﺹ ﺃﻨﻬﺎ ﺘﺸﻴﺭ ﺇﻟﻰ‬ ‫ﻭﻴﻤﻜﻥ ﺍﻟﻘﻭل ﺒﺄ ّ‬ ‫ﺍﻟﻭﻋﻲ ﺒﺎﻋﺘﺒﺎﺭﻩ ﺤﺎﻟﺔ ﺍﺠﺘﻤﺎﻉ ﺍﻟﺨﺒﺭﺓ ﺍﻟﺘﻲ ﺘﺄﺘﻲ ﻟﻺﻨﺴﺎﻥ ﻋﺒﺭ ﺍﻟﺤﻭﺍﺱ ﺜﻡ ﺘﺩﺨل ﺇﻟـﻰ‬ ‫ﻋﺎﻟﻡ ﻨﻔﺴﻲ ﻤﺘﻤﻴﺯ ﻴﻭﺍﻟﻑ ﻫﺫﻩ ﺍﻟﻤﻌﻁﻴﺎﺕ ﺍﻟﺤﺴﻴﺔ ﺍﻹﺩﺭﺍﻜﻴﺔ ” ‪ “Sense Data‬ﺒﻜﻴﻔﻴـﺎﺕ‬ ‫ﻴﺤﻜﻤﻬﺎ ﻤﺎ ﻴﻤﻜﻥ ﺘﺴﻤﻴﺘﻪ ﺒﺯﺍﻭﻴﺔ ﺍﻻﻨﺘﺒﺎﻩ – ﻭﻫﺫﺍ ﻴﺭﺩﻨﺎ ﻤـﺭﺓ ﺃﺨـﺭﻯ ﺇﻟـﻰ ﺍﻟﻔﻠﺴـﻔﺔ‬ ‫ﺍﻟﻅﺎﻫﺭﺍﺘﻴﺔ – ﻭﺍﻟﺘﻲ ﺘﻘﺎﺱ ﻋﻨﺩ ﻋﻠﻤﺎﺀ ﺍﻟﺭﻴﺎﻀﻴﺎﺕ ﺒﻤﺎ ﻴﻌﺭﻑ ﺒـ "ﻨﻅﺭﻴﺔ ﺍﻟﻜـﻭﺍﺭﺙ"‬ ‫ﻭﻫﻲ ﻻ ﺘﻌﻨﻲ ﻓﻘﻁ ﺍﻟﺤﺎﺩﺙ ﺍﻟﻤﺄﺴﻭﻱ ﺒل ﺘﻌﻨﻲ ﺘﻠﻙ ﺍﻟﻘﻔﺯﺓ ﺍﻟﺨﺎﺭﺠﺔ ﻋﻥ ﺍﻟﻤﺄﻟﻭﻑ ﻓـﻲ‬ ‫ﻼ‬ ‫ﺴﻴﺎﻕ ﺴﻠﺴﻠﺔ ﻤﻥ ﺍﻟﺤﻭﺍﺩﺙ ﺍﻟﻤﻨﺴﺎﺒﺔ ﺒﺸﻜل ﻤﺴﺘﻤﺭ ﻭﻫﺎﺩﺉ ﺇﺫ ﺃﻨﻨﺎ ﻜﺜﻴﺭﹰﺍ ﻤﺎ ﻨﺩﺭﻙ ﺸﻜ ﹰ‬ ‫ﻋﻠﻰ ﺃﻨﻪ ﻴﻤ ّﹶﺜل ﺸﻴﺌﹰﺎ ﻤﻌﻴﻨﹰﺎ ﺒﻤﺠﺭﺩ ﺘﻭﺠﻴﻪ ﺍﻟﻁﻠﺏ ﺇﻟﻴﻨﺎ ﺒﺈﺩﺭﺍﻜﻪ ﻋﻠﻰ ﻫﺫﺍ ﺍﻟﻨﻤﻁ ‪ ،‬ﻭﻟﻜـﻥ‬ ‫ﺴﺭﻋﺎﻥ ﻤﺎ ﺘﺒﺩﺃ ﻋﻤﻠﻴﺔ ﺍﻟﺘﺒﺩﻴل ﺒﻴﻥ ﺃﻭﺠﻪ ﺍﻻﺴﺘﻘﺭﺍﺭ ﺍﻟﻤﺨﺘﻠﻔﺔ ﺒﻠﻌـﺏ ﺩﻭﺭﻫـﺎ ﻭﻨﻘﻠﻬـﺎ‬ ‫ﺒﺎﻟﺘﺎﻟﻲ ﺇﻟﻰ ﻭﺠﻪ ﺁﺨﺭ ﻤﻥ ﺃﻭﺠﻪ ﺇﺩﺭﺍﻙ ﺍﻟﺸﻜل ﻤﻭﻀﻭﻉ ﺍﻟﺒﺤﺙ ‪ .‬ﻭﻤﻥ ﺜﻡ ﻴﻤﻜﻨﻨـﺎ ﺃﻥ‬ ‫ﻨﻘﺩﻡ ﻓﺭﻀﹰﺎ ﻤﻔﺎﺩﻩ ﺃﻨﻪ ﻓﻲ ﺍﻟﺠﻤل ﺍﻟﻤﻌﻘﺩﺓ – ﻜﺎﻟﺩﻤﺎﻍ ﺍﻹﻨﺴﺎﻨﻲ – ﺘﺨﺘﻠﻑ ﺍﻵﻟﻴﺔ ﺍﻟﺘـﻲ‬ ‫ﺘﺤﺩﺩ ﻜل ﻭﺠﻭﻩ ﺍﻻﺴﺘﻘﺭﺍﺭ ﺍﻟﻤﺘﻌﺩﺩﺓ ﻟﻅﺎﻫﺭﺓ ﺇﺩﺭﺍ ﻜﻴﺔ ﻤﻌﻴﻨﺔ ﻋﻥ ﺍﻵﻟﻴﺔ ﺍﻟﺘﻲ ﺘﻨﺘﻘﻲ ﺃﺤﺩ‬ ‫ﻼ ﻴﺒﺩﻭ‬ ‫ﻫﺫﻩ ﺍﻟﻭﺠﻭﻩ ﻟﺠﻌﻠﻬﺎ ﻤﺎﺩﺓ ﻤﺩﺭﻜﺔ ﻓﻲ ﻟﺤﻅﺔ ﻤﻌﻴﻨﺔ ﻓﻔﻲ ﺤﺎﻟﺔ ﺍﻷﺸﻜﺎل ﺍﻟﻤﺒﻬﻤﺔ ﻤﺜ ﹰ‬ ‫ﺃﻥ ﺍﻟﺠﺯﺀ ﻤﻥ ﺍﻟﺩﻤﺎﻍ ﺍﻟﺫﻱ ﻴﺤﻠل ﻤﺎ ﻨﺭﻯ ﻴﻜﻭﻥ ﻋﺎﺠﺯﹰﺍ ﻋﻥ ﺠﻤﻊ ﻨﺘﺎﺌﺞ ﺍﻟﺘﺤﻠﻴل ﻓـﻲ‬ ‫ﻫﻴﺌﺔ ﻗﻀﻴﺔ ﻤﺩﺭﻜﺔ ‪ ،‬ﺒل ﻴﻤﺭﺭ ﺘﻠﻙ ﺍﻟﻨﺘﺎﺌﺞ ﺇﻟﻰ ﻗﺴﻡ ﺁﺨﺭ ﻻﺘﺨﺎﺫ ﻗﺭﺍﺭ ﺤﻭل ﺍﻟﺼـﻴﻐﺔ‬ ‫ﺍﻟﻤﺩﺭﻜﺔ ﺍﻟﻤﺭﺠﻭﺓ ‪ ،‬ﻭﻏﺎﻟﺒﹰﺎ ﻤﺎ ﻴﺴﺘﻨﺩ ﻫﺫﺍ ﺍﻟﻘﺭﺍﺭ ﺇﻟﻰ ﻗﻭﺍﻋﺩ ﻏﺭﻴﺒـﻪ ﻋـﻥ ﻤﻭﻀـﻭﻉ‬ ‫ﺍﻟﺼﻭﺭﺓ ﺍﻟﻤﺸﺎﻫﺩﺓ )‪ .(1‬ﺒﻬﺫﺍ ﻴﺘﺤﺩﺩ ﺃﻥ ﺍﻹﺩﺍﺭﻙ ﻻ ﻴﻨﻔﻙ ﻋﻥ ﺤﺎﻟـﺔ ﻭﺴـﻤﺎﺕ ﺍﻟـﺫﺍﺕ‬ ‫)‪(1‬ﻓﺎﻳﺰ ﻓﻮﻕ ﺍﻟﻌﺎﺩﺓ ‪ ،‬ﳓﻦ ﻭﺍﻟﺮﻳﺎﺿﻴﺎﺕ ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ‪ ،‬ﺳﻮﺭﻳﺎ ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ ‪ ،1987 ،‬ﺹ ‪.185‬‬

‫‪1423200214‬א‪‬א‪ ‬‬ ‫ﺍﻟﻤﺩﺭﻜﺔ ﻓﺘﻌﻁﻲ ﺍﻟﻜﻤﺎﺕ ﺍﻟﺤﺴﻴﺔ ﺍﻟﻤﻌﻴﻨﺔ ﺃﻨﻤﺎﻁﹰﺎ ﻜﻴﻔﻴﺔ ﻤﺘﻐﺎﻴﺭﺓ ‪ .‬ﻭﻓﻲ ﻫـﺫﺍ ﺍﻟﻤﺠـﺎل‬ ‫ﺃﺼﺩﺭ ﺍﻟﺒﺎﺤﺙ ﺍﻟﻔﻠﺴﻁﻴﻨﻲ ﺍﻷﺼل "ﺨﺎﻟﺩ ﻋﺯﺍﻡ " ﻨﻅﺭﻴﺔ ﻋﻠﻤﻴﺔ ﺠﺩﻴـﺩﺓ ﻓـﻲ ﻤﺠـﺎل‬ ‫ﺍﻟﻔﻴﺯﻴﺎﺀ ﺍﻟﻨﻅﺭﻴﺔ ﻋﺭﻓﺕ ﺒـ "ﻨﻅﺭﻴﺔ ﺍﻟﻜﻭﻤﺎﻟﻭﺠﻴﺎ “‪ “Comological Theory‬ﻭﻜﺎﻥ ﺃﻥ‬ ‫ﺘﻡ ﻨﺸﺭ ﻫﺫﻩ ﺍﻟﻨﻅﺭﻴﺔ ﺒﻤﺭﻜﺯ ﺃﺒﺤﺎﺙ”‪ “Time Travel Researchssociation‬ﺒﺎﻟﻭﻻﻴﺎﺕ‬ ‫ﺍﻟﻤﺘﺤﺩﺓ ﺍﻷﻤﺭﻴﻜﻴﺔ ‪ ،‬ﻭﺫﻟﻙ ﻷﻫﻤﻴﺘﻬﺎ ﺍﻟﺒﺎﻟﻐﺔ ‪ .‬ﻭﻤﻔﺎﺩ ﻫﺫﻩ ﺍﻟﻨﻅﺭﻴﺔ ‪:‬‬ ‫ﻥ ﻤﺼﻁﻠﺢ “‪” Comalogia‬ﻫﻭ ﻤﺼﻁﻠﺢ ﻤﺅﻟﻑ ﻤﻥ ﻤﻘﻁﻌﻴﻥ ﻫﻤﺎ ‪ Co”:‬ﻤﺸﺘﻕ‬ ‫ﺇّ‬ ‫ﻤﻥ ﻜﻠﻤﺔ ﻭﻋﻲ “ ‪” Consciousness‬ﻭ“‪ ” Ma‬ﻭﻫﻭ ﻤﺸﺘﻕ ﻤﻥ ﻜﻠﻤﺔ ﻤـﺎﺩﺓ ”‪” Matter‬‬ ‫ﻭﻤﻥ ﻫﻨﺎ ﻜﺎﻨﺕ ﺍﻟﻨﻅﺭﻴﺔ ﻓﻲ ﺤﻘﻴﻘﺘﻬﺎ ﻨﻅﺭﻴﺔ ﻓﻠﺴﻔﻴﺔ ﺘﻘﻭﻡ ﻋﻠﻰ ﺩﺭﺍﺴﺔ ﺍﻟﻌﻼﻗـﺔ ﺒـﻴﻥ‬ ‫ﺍﻟﻭﻋﻲ ﻭﺍﻟﻤﺎﺩﺓ ﻜﻨﺘﺎﺝ ﻟﻠﺠﻤﻊ ﺒﻴﻥ ﻨﻅﺭﻴﺘﻲ ﻤﻴﻜﺎﻨﻴﻜﺎ ﺍﻟﻜﻡ "ﻤﺩﺭﺴﺔ ﻜﻭﺒﻨﻬﺎﺠﻥ" ﻭﺍﻟﻨﺴـﺒﻴﺔ‬ ‫ﺍﻟﻌﺎﻤﺔ ﻭﺍﻟﺨﺎﺼﺔ ﻟـ "ﺃﻴﻨﺸﺘﺎﻴﻥ" ‪ ،‬ﻭﻫﻲ ﺒﻬﺫﺍ ﺘﻁﺭﺡ ﻋﺩﺩﹰﺍ ﻤﻥ ﺍﻟﺘﺼﻭﺭﺍﺕ ﺃﻫﻤﻬﺎ – ﻓﻲ‬ ‫ﻥ ﺃﻱ ﻨﻅﺎﻡ‬ ‫ﻫﺫﺍ ﺍﻟﻤﻘﺎﻡ – ﻫﻭ ﻤﺎ ﺴﻤﻲ "ﺒﺎﻟﻭﺤﺩﺓ ﺍﻟﻔﻜﺭﻴﺔ" “‪ ” Thought Unit‬ﻭﻤﻔﺎﺩﻫﺎ ﺃ ّ‬ ‫ﺃﻭ ﻨﺴﻕ ”‪ ” System‬ﻓﻲ ﺍﻟﻜﻭﻥ ﻟﺩﻴﻪ ﻭﺤﺩﺓ ﻓﻜﺭﻴﺔ ﺘﻤﺜل ﺤﻘﻴﻘﺔ ﻭﺠﻭﺩﻩ ﺃﻭ ﻤـﺎ ﻫﻴﺘـﻪ‬ ‫ﻥ ﺃﻱ ﻨﻅﺎﻡ ﺃﻭ ﻨﺴﻕ ﻓﻲ ﺍﻟﻌﺎﻟﻡ ﺍﻟﻤﺎﺩﻱ ﻴﺘﻤ ﱠﺜل ﺒﺎﻟﻨﺴﺒﺔ ﺇﻟـﻰ ﺫﺍﺘـﻪ‬ ‫ﺒﺎﻟﻨﺴﺒﺔ ﺇﻟﻰ ﺫﺍﺘﻪ ‪ .‬ﻭﺃ ّ‬ ‫ﻋﺒﺭ ﺍﻟﻭﺴﺎﺌﻁ ﺍﻟﻤﻌﻠﻭﻤﺎﺘﻴﺔ ”‪ ” Information Elements‬ﺍﻟﻨﺎﻗﻠﺔ ﻟﻠﻭﺤﺩﺓ ﺍﻟﻔﻜﺭﻴﺔ ﺨﺎﺼﺘﻪ‪،‬‬ ‫ﺒﺤﻴﺙ ﻴﺘﻡ ﺍﺴﺘﻘﺒﺎل ﺍﻟﻤﻌﻠﻭﻤﺎﺕ ﻟﺩﻯ ﺍﻟﻭﺴﺎﺌﻁ ﺍﻟﻤﻌﻠﻭﻤﺎﺘﻴﺔ ﻫﺫﻩ ﻓﻲ ﺤﺎﻟﺔ ﺤﻠﻭل ﺍﻟﻨﻅﺎﻡ ﺇﺫ‬ ‫ﺃﻥ ﺃﻱ ﻭﺴﻴﻁ ﻤﻌﻠﻭﻤﺎﺘﻲ ﺇﻨﻤﺎ ﻴﺘﻡ ﺤﻤﻠﻪ ﻋﺒﺭ ﺍﻟﻨﻅﺎﻡ ﺍﻟﺭﺍﻫﻥ ‪ ،‬ﻫﺫﺍ ﻭﻴﻤﻜﻥ ﺃﻥ ﺘﺘﺠﻠـﻰ‬ ‫ﻫﺫﻩ ﺍﻟﻭﺴﺎﺌﻁ ﺍﻟﻤﻌﻠﻭﻤﺎﺘﻴﺔ ﻋﻠﻰ ﻫﻴﺌﺔ ﻜﺘﻠﻪ “‪ “Mass‬ﺃﻭ ﻁﺎﻗﺔ ﺃﻭ ﻤﻜﺎﻥ ﺃﻭ ﺯﻤـﺎﻥ ﺃﻭ ﺃﻱ‬ ‫ﻤﻌﺭﻓﺔ ﻭﺍﻋﻴﺔ ﺘﺘﺒﺩﻯ ﻋﻠﻰ ﻫﻴﺌﺔ ﺃﻓﻜﺎﺭ)‪.(1‬‬ ‫ﻥ ﻋﺎﻟﻡ ﺍﻟﻴـﻭﻡ ﻫـﻭ ﻋـﺎﻟﻡ "ﺍﻟﻨﺴـﺒﻴﺔ"‬ ‫ﻤﻥ ﺠﺎﻨﺏ ﺁﺨﺭ ﻓﻲ ﻫﺫﺍ ﺍﻻﺘﺠﺎﻩ ‪ ،‬ﻨﺠﺩ ﺃ ّ‬ ‫”‪ ” Relativity‬ﻭﻤﻴﻜﺎﻨﻴﻜﺎ ﺍﻟﻜﻡ “‪ ” Quantum Mechanics‬ﺍﻟﺘﻲ ﻫﻲ ﻗﺴﻡ ﺍﻟﻔﻴﺯﻴﺎﺀ ﺍﻟﺫﻱ‬ ‫ﻴﺩﺭﺱ ﻅﺎﻫﺭﺓ ﺍﻟﻤﻴﻜﺭﻭﻜﻭﺯﻡ ﺃﻭ ﺍﻷﺠﺭﺍﻡ ﺍﻟﻤﺘﻨﺎﻫﻴﺔ ﺍﻟﺼﻐﺭ ﻭﺍﻟﺘﻲ ﻜﺎﻥ ﻤـﻥ ﻨﺘﺎﺌﺠﻬـﺎ‬ ‫)‪Azam, Comalogical Theory . Time - Travel Researh Assoociation , PP .1-8. (1‬‬

‫‪‬א‪‬א‪‬א‪‬א‪‬א‪‬א‪‬א‪ ‬‬ ‫ﺍﻟﻔﻠﺴﻔﻴﺔ ﺃﻥ ﺃﺩﺨﻠﺕ ﻤﻔﺎﻫﻴﻡ ‪ :‬ﺩﻭﺭ ﺍﻟﻤﻼﺤﻅ “ ‪ ”Role of the Observer‬ﻭﺴﻘﻭﻁ ﺍﻟﺴﺒﺒﻴﺔ‬ ‫“‪ “ Collapse of Causality‬ﻭﺤﺭﻴﺔ ﺍﻹﻟﻜﺘﺭﻭﻥ ”‪ “Free Well of the Electron‬ﻭﻏﻴﺭ‬ ‫ﺫﻟﻙ )‪ (1‬ﻭﻤﺎ ﺘﺭﺘﺏ ﻋﻠﻴﻬﺎ ﻤﻥ ﺘﺼﻭﺭﺍﺕ ﺍﻨﻔﻼﺕ ﻤﻔﻬﻭﻡ ﺍﻟﻤـﺎﺩﺓ ﺠـﺭﺍﺀ ﺍﻻﻨﻌﻜﺎﺴـﺎﺕ‬ ‫ﺍﻟﻤﺘﺒﺎﺩﻟﺔ "ﺍﻟﻜﻭﻥ – ﺍﻟﻭﻋﻲ" ﺍﻷﻤﺭ ﺍﻟﺫﻱ ﺃﻓﺭﺯ ﻤﺎ ﻴﺴﻤﻰ ﺒﻅـﺎﻫﺭﺓ "ﺍﻟﺸـﺫﻭﺫ ﺍﻟﺴـﺒﺒﻲ“‬ ‫”‪ “Causal Anomalies‬ﻭﺍﻟﺘﻲ ﺘﺘﺠﺎﻭﺯ ﺍﻟﻘﻴﺎﺱ ﺍﻻﺴﺘﻘﺭﺍﺌﻲ ﺍﻟﺘﻘﻠﻴﺩﻱ ﻭﻴﻔﻘـﺩ ﺒﺼـﺩﺩﻫﺎ‬ ‫ﻋﻨﺼﺭ ﺍﻟﺘﻨﺒﺅ ﺍﻟﻌﻠﻤﻲ‬

‫)‪(2‬‬

‫ﻭﻗﺩ ﺃﻭﻀﺢ ﻫﺎﻨﺯ ﺭﺍﻴﺸـﻨﺒﺎ ”‪ ” Hans Reichenbach‬ﻓـﻲ‬

‫ﺤﺩﻴﺜﻪ ﻓﻴﺯﻴﺎﺀ ﺍﻟﻤﺎﻜﺭﻭﻜﻭﺯﻡ “ ‪ ” Microcosm Experience‬ﺃﻨﻨﺎ ﻨﺴﺘﻁﻴﻊ ﺃﻥ ﻨﺘﺼـﻭﺭ‬ ‫ﻋﻭﺍﻟﻡ ﻤﺜﻠﻤﺎ ﻴﺤﺩﺙ ﻓﻲ ﺨﺒﺭﺓ ﺍﻟﻤﺎﻜﻭﻜﺯﻡ ”‪ ” Macrocosmic Experience‬ﻴﻜﻭﻥ ﻤـﻥ‬ ‫ﺍﻟﻤﺴﺘﺤﻴل ﻓﻴﻬﺎ ﻓﻴﺯﻴﺎﺌﻴﺎ ﺍﻟﺘﺤﻘﻕ ”‪“Verifiability‬ﻭﺍﻟﺘﻜﺫﻴﺏ “‪ ” Falsification‬ﻟﻘﻀـﺎﻴﺎ‬ ‫ﺘﺠﺭﻴﺒﻴﺔ ﻤﻌﻴﻨﺔ ‪ ،‬ﻭﺫﻟﻙ ﻓﻘﻁ ﻷﻥ ﻓﻲ ﺨﺒﺭﺓ "ﺍﻟﻤﺎﻜﺭﻭﻜﺯﻡ" ﺃﻱ ﻗﻀﻴﺔ ﻨﻌﺘﺒﺭﻫـﺎ ﻗﻀـﻴﺔ‬ ‫ﻤﻜﺘﻤﻠﺔ ﺍﻟﻤﻌﻨﻰ ﺘﺠﺭﻴﺒﻴﺎ ﻓﺈﻨﻬﺎ ﺘﺒﺩﻭ ﻋﻠﻰ ﺍﻷﻗل ﻤﺤﺘﻤﻠﺔ ﺍﻟﺘﺤﻘﻕ ﺃﻭ ﻤﺤﺘﻤﻠﺔ ﺍﻟﺘﻜﺫﻴﺏ"‬

‫)‪(3‬‬

‫‪.‬‬

‫ﻤﻥ ﻫﻨﺎ ﻅﻬﺭ ﻤﺎ ﻴﻌﺭﻑ ﺒـ "ﻤﻨﻁﻕ ﺍﻟﻘـﻴﻡ ﺍﻟﻤﺘﻌـﺩﺩﺓ" “ ‪”Many-Valuedogic‬‬ ‫ﻜﻤﻨﻁﻕ ﻻ ﻤﻌﻴﺎﺭﻱ ”‪ “ Non Standard Logic‬ﻴﺘﻴﺢ ﻗﻴﻡ ﺃﺨﺭﻯ ﻻ ﺘﻘﺭﺭ ﺍﻟﻌﻠﻡ ﺍﻟﻘﺎﻁﻊ‬ ‫ﺍﻟﻤﺘﻤﺜل ﻓﻲ ﺍﻟﺤﻜﻡ ﺍﻟﻤﻘﺘﺼﺭ ﻋﻠﻰ ﺍﻟﺼﺩﻕ “ ‪ “True‬ﻭﺍﻟﻜﺫﺏ ”‪ ”False‬ﻓـﻲ ﺍﻟﻤﻨﻁـﻕ‬ ‫ﺍﻟﺜﻨﺎﺌﻲ ﺍﻟﻘﻴﻡ ﺍﻟﻤﻭﺍﻓﻕ ﻟﻤﻘﺭﺭﺍﺕ ﺍﻟﻔﻴﺯﻴﺎﺀ ﺍﻟﻜﻼﺴﻴﻜﻴﺔ ‪ ،‬ﻓﺄﺼﺒﺢ ﻤﻨﻁﻕ ﺍﻟﻘﻴﻡ ﺍﻟﻤﺘﻌﺩﺩﺓ ﻓﻲ‬ ‫ﺇﻁﺎﺭ ﺼﻴﺎﻏﺎﺕ ﺍﻟﺤﺴﺎﺏ ﺍﻟﻤﻨﻁﻘﻲ “‪ ” Logical Calculus‬ﻫﻭ ﺍﻻﻗﺘﺭﺍﺡ ﺍﻟﺒﺩﻴل ﻟﻤﻨﻁـﻕ‬ ‫ﺍﻟﻘﻴﻡ ﺍﻟﺜﻨﺎﺌﻴﺔ ﺍﻟﺘﻘﻠﻴﺩﻱ ﻟﺘﻔﺴﻴﺭ ﻭﺘﻁﺒﻴﻕ ﻤﻘﺭﺭﺍﺕ ﻭﻨﺘﺎﺌﺞ "ﻤﻴﻜﺎﻨﻴﻜـﺎ ﺍﻟﻜـﻡ"‬

‫)‪(4‬‬

‫ﺒﻜﻭﻨـﻪ‬

‫ﻴﻔﺭﺽ ﻗﻴﻤﺎ ﻤﺤﺎﻴﺩﺓ ﺘﺩل ﻋﻠﻰ ﻤﻨﺎﻁﻕ ﺍﻟﻭﻋﻲ ﺍﻟﻐﺎﻤﻀﺔ ﻭﻏﻴﺭ ﺍﻟﻘﺎﺒﻠﺔ ﻟﻠﻔﺼل ﻓﻴﻬﺎ ﺒﺤﻜﻡ‬ ‫)‪Dictionnary of philosophy , Edited by : 1. Frolor, Progress Publition , 1984,p . 348. (1‬‬ ‫)‪Roobert Ackermann , An Introduction to Many - Valued Logic . Routlledge & kagan (2‬‬ ‫‪Paul, London , 1967, p.24.‬‬ ‫)‪Hans Reichenbach , Philosophic of Foundation of Quantum Mechanics , University of (3‬‬ ‫‪California, 1944 , p .29 , 30.‬‬ ‫)‪. Ackermann , op.cit,pp.24 (4‬‬

‫‪1423200214‬א‪‬א‪ ‬‬ ‫ﻗﺎﻁﻊ ﺒﺎﻟﺼﺩﻕ ﺃﻭ ﺍﻟﻜﺫﺏ ‪ ،‬ﺍﻟﺤﻕ ﺃﻭ ﺍﻟﺒﻁﻼﻥ ‪ .‬ﺍﻷﻤﺭ ﺍﻟﺫﻱ ﻴﻅﻬﺭ ﺃﻥ ﺠـل ﺍﻷﺴـﺎﺱ‬ ‫ﺍﻟﻤﻌﺘﻤﺩ ﻋﻠﻴﻪ ﻓﻲ ﺇﻗﺎﻤﺔ ﻤﻨﻁﻕ ﻟﻠﻘﻴﻡ ﺍﻟﻤﺘﻌﺩﺩﺓ ﻫﻭ ﺃﺴﺎﺱ ﺴﻤﺘﻪ ﺍﻟﺠﻭﻫﺭﻴﺔ ﻨﻘﺹ ﺍﻟﻌﻠـﻡ‬ ‫ﻭﻗﺼﻭﺭ ﺍﻟﻭﻋﻲ ﻋﻥ ﺇﺩﺭﺍﻙ ﺍﻟﻭﺠﻭﺩ ﻋﻠﻰ ﻨﺤﻭ ﻜﻠﻲ ﻓﻲ ﻟﺤﻅﺔ ﺯﻤﺎﻨﻴﺔ ﺤﺎﺴﻤﺔ ‪ .‬ﻓﻤﻨﻁﻕ‬ ‫ﺍﻟﻘﻴﻡ ﺍﻟﻤﺘﻌﺩﺩﺓ ﺇﻨﻤﺎ ﻫﻭ ﺇﻓﺴﺎﺡ ﺍﻟﻤﺠﺎل ﻟﻤﺴﺎﺤﺔ ﺍﻟﻔﺎﻗﺩ ﺍﻟﻤﻌﺭﻓﻲ ﻓـﻲ ﺍﻟـﻭﻋﻲ ﺍﻟﺒﺸـﺭﻱ‬ ‫ﻭﺇﻅﻬﺎﺭ ﻋﻨﺼﺭﻱ ﺍﻻﺤﺘﻤﺎﻟﻴﺔ ﻭﺍﻟﻨﺴﺒﻴﺔ ﻋﻠﻰ ﺍﻷﺤﻜﺎﻡ ﻜﻀﺭﻭﺭﺓ ﻤﻨﻁﻘﻴﺔ ﻤﺅﺩﺍﻫﺎ ﻋـﺩﻡ‬ ‫ﺍﻟﻘﺩﺭﺓ ﻋﻠﻰ ﺍﻟﺘﻨﺒﺅ ﺍﻟﻌﻠﻤﻲ ﺍﻟﻘﺎﻁﻊ ﺒﺘﺤﻭل ﺍﻟﻅﻭﺍﻫﺭ ﻓﻲ ﺍﻟﻠﺤﻅﺔ ﺍﻟﻤﺴﺘﻘﺒﻠﺔ ﻭﻓﻕ ﺍﻟﻘﻭﺍﻋـﺩ‬ ‫ﻭﺍﻟﻤﻌﺎﻴﻴﺭ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺭﺍﻫﻨﺔ ﻤﻥ ﺠﻬﺔ ‪ ،‬ﻭﻤﻥ ﺠﻬﺔ ﺃﺨﺭﻯ ﻋﺩﻡ ﻗﺩﺭﺓ ﺍﻟﻌﻘل ﺍﻟﺒﺸﺭﻱ ﻋﻠﻰ‬ ‫ﺍﻹﻴﻔﺎﺀ ﺒﺠﻤﻴﻊ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺴﺒﺒﻴﺔ ﺍﻟﻤﻌﻘﺩﺓ ﺍﻟﺘﻲ ﺘﺭﺒﻁ ﺍﻟﻅﺎﻫﺭﺓ ﻤﻭﻀﻭﻉ ﺍﻟﺤﻜﻡ ﺒﻅـﻭﺍﻫﺭ‬ ‫ﺍﻟﻜﻭﻥ ﺍﻷﺨﺭﻯ ﻋﻠﻰ ﺸﺩﺓ ﺍﺨﺘﻼﻓﻬﺎ ﻭﺘﻨﻭﻋﻬﺎ ﻭﻜﺜﺭﺘﻬﺎ ﻓﻲ ﻟﺤﻅﺔ ﺍﻟﺤﻜﻡ‪ ،‬ﺇﺫﻥ ﻓﻤﻨﻁـﻕ‬ ‫ﺍﻟﻘﻴﻡ ﺍﻟﻤﺘﻌﺩﺩﺓ ﻨﺎﺒﻊ ﻤﻥ ﺍﻋﺘﺭﺍﻑ ﺍﻟﺒﺸﺭ ﺒﻘﺼﻭﺭﻫﻡ ﺍﻟﺫﻫﻨﻲ ﺍﻟﻤﺠﺭﺩ ‪ .‬ﻭﺭﺒﻤﺎ ﻴﺸﻴﺭ ﺇﻟـﻲ‬ ‫ﺫﻟﻙ ﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ‪:‬ﻭﻤﺎ ﻴﺘ‬

‫ﻜﺜﺭ ﻡ‬

‫ﺎ ﻥ ﺍﻟ ﻥ‬

‫ﻴﻐ‬

‫ﻤﻥ ﺍﻟ ـ‬

‫ـﻴ ﺎ ‪" ‬‬

‫ﻴﻭﻨﺱ ﺁﻴﺔ ‪."36:‬‬ ‫ﺇﺫ ﺃﻥ ﺍﻟﻅﻥ” ‪ ”Conjecture‬ﻫﻭ ﻋﺩﻡ ﺍﻟﻘﻁﻊ ﺒﺎﻟﺤﻕ ﺍﻟﺫﻱ ﻴﻤﺜل ﻓﻲ ﺍﻟﻤﻨﻁﻕ ﺩﺍﻻﺕ‬ ‫ﻥ ﻫﺫﺍ "ﺍﻟﻅﻥ" ﻜﺎﻥ ﻨﺘﺎﺝ ﺍﻟﺘﻔﺎﻋﻠﻴﺔ ﺍﻟﺜﻼﺜﻴﺔ ﻏﻴـﺭ‬ ‫ﺍﻟﺼﺩﻕ ﻟﻠﻘﻀﺎﻴﺎ ‪ .‬ﻜﻤﺎ ﻴﻤﻜﻥ ﺍﻟﻘﻭل ﺒﺄ ّ‬ ‫ﺍﻟﻤﺴﺘﺭﺸﺩﺓ ﺒﺎﻟﻭﺤﻲ ‪ .‬ﻓﺈﺫﺍ ﻤﺎ ﺘﻘﻴﺩ ﺍﻷﻤﺭ ﺒﺎﻟﻭﺤﻲ ﻜﺎﻥ ﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ ‪  :‬ﻤﺎ ﺍ‬ ‫ﺍﻟ‬

‫ل‬

‫ﺍﻟ‬

‫ّ ﺘ ﺭ ﻭﻥ‪" ‬ﻴﻭﻨﺱ ﺁﻴﺔ ‪"32:‬؛ﻫﻭ ﺍﻹﺸﺎﺭﺓ ﺇﻟﻰ ﺇﻤﻜﺎﻨﻴﺔ ﺍﻟﺘﻌ ﱡﺭﻑ ﻋﻠـﻰ‬

‫ﻤﺠﻤل ﺍﻟﺩﻻﻻﺕ ﺍﻟﻜﻭﻨﻴﺔ ﺍﻟﺘﻲ ﺘﺤﺴﻡ ﺍﻟﺤﻜﻡ ﻓﻲ ﺃﻱ ﻗﻭل ﺒﺄﻨﻪ ﺼﺎﺩﻕ “‪ ” True‬ﺃﻱ ﻴﻨﺘﻤﻲ‬ ‫ﺇﻟﻰ ﻓﺌﺔ ﺍﻟﺤﻕ ﺃﻭ ﺃﻨﻪ ﻜﺎﺫﺏ ”‪ “False‬ﺇﻱ ﻴﻨﺘﻤﻲ ﺇﻟﻰ ﺍﻟﻀﻼل‪ ،‬ﻭ ﻓﻲ ﻫﺫﺍ ﺘﺒﺭﻴﺭ ﻜـﺎﻑ‬ ‫ﻟﻤﺎ ﻴﻌـﺭﻑ ﺒﻤﻨﻁـﻕ ﺩﺍﻻﺕ ﺍﻟﺼـﺩﻕ ﺍﻟﺜﻨـﺎﺌﻲ ﺍﻟﻘـﻴﻡ ”‪“TheTwo-Valued Truth‬‬

‫”‪ ، ”Functional Logic‬ﻫﻭ ﺍﻟﻘﻴﺩ ﺍﻟﺫﻱ ﻴﻜﺴﺭ ﺤﺠﺔ ﻤﻨﻁﻕ ﺍﻟﻘﻴﻡ ﺍﻟﻤﺘﻌﺩﺩﺓ ﻭﻤﺎ ﻭﻤﺎﻴﺘﺒﻌﻪ‬ ‫ﻤﻥ ﺘﺒﻌﺎﺕ ﺸﻜﻴﺔ ﻭﺇﺭﺘﻴﺎﺒﻴﺔ ‪ ،‬ﻜﻤﺎ ﺃﻥ ﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ ﻫﺫﺍ ﻗﺩ ﻴﻌﻨﻲ ﺘﺄﻴﻴﺩ ﻓﻜـﺭﺓ ﺍﻟﺘﻔﺎﻋﻠﻴـﺔ‬ ‫ﺍﻟﺜﻼﺜﻴﺔ ﻭﻟﻜﻥ ﺒﻤﺴﺘﻭﻯ ﺃﻋﻠﻰ ﺘﻜﻭﻥ ﻤﺸﺭﻭﻁﺔ ﻓﻴﻪ ﺒﻔﺎﻋﻠﻴﺔ ﺍﻟﻭﺤﻲ ﺍﻟﺫﻱ ﻫﻭ ﺍﻟﻀـﺎﻤﻥ‬

‫‪‬א‪‬א‪‬א‪‬א‪‬א‪‬א‪‬א‪ ‬‬ ‫ﺍﻟﻭﺤﻴﺩ ﻟﻠﻴﻘﻴﻥ ﻤﻤﺎ ﻴﺼﺢ ﻤﻌﻪ ﺍﻟﻘﻭل ﺒﺄﻥ ﻋﻨﺼﺭ ﺍﻟﻭﻋﻲ ﻭﻓﻕ ﻓﺎﻋﻠﻴﺔ ﺍﻟـ ”‪ “Mind‬ﻫﻭ‬ ‫ﺍﻻﻨﻔﻌﺎل ﺍﻹﺩﺭﺍﻜﻲ ﺒﺯﺍﻭﻴﺔ ﻤﻌﻴﻨﺔ ﻋﻠﻰ ﻜﺘﻠﺔ ﺍﻟﺤﻕ ﺍﻟﻭﺍﺤﺩﺓ ﻤﺘﻌﺩﺩﺓ ﺍﻟﺠﻭﺍﻨﺏ ‪ ،‬ﺒﺤﻴﺙ ﻻ‬ ‫ﻴﺨﻀﻊ ﻫﺫﺍ ﺍﻟﻭﻋﻲ ﺍﻟﻤﺴﺘﺭﺸﺩ ﺒﺎﻟﻭﺤﻲ ﻟﻀﻴﻕ ﺍﻷﻓﻕ ﺍﻟﺘﺠﺭﻴﺒـﻲ ﻭﻓـﻕ ﻓﺎﻋﻠﻴـﺔ ﺍﻟــ‬ ‫“‪ ”Reason‬ﻤﻥ ﺠﻬﺔ ‪ ،‬ﻭﻻ ﻴﺨﻀﻊ ﻜﺫﻟﻙ ﻟﻼﻨﻔﻼﺕ ﺍﻟﻤﻌﺭﻓﻲ ﺍﻟﻔﻀﻔﺎﺽ ﺍﻟﻤﺘﺜﻤـل ﻓـﻲ‬ ‫ﺍﻟﺼﻭﺭﺓ ﺍﻟﺸﻜﻴﺔ ﻟﻤﻘﺭﺭﺍﺕ ﺍﻟﻔﻴﺯﻴﺎﺀ ﺍﻟﺤﺩﻴﺜﺔ ﻭﺍﻟﻤﻌﺒﺭ ﻋﻨﻬﺎ ﺒﻤﻨﻁﻕ ﺍﻟﻘﻴﻡ ﺍﻟﻤﺘﻌﺩﺩﺓ ﻭﺍﻟﺫﻱ‬ ‫ﻗﺩ ﻴﻌﻨﻲ ﺍﻟﺘﺄﺜﺭ ﺒﺎﻟﻤﻭﻗﻑ ﺍﻟﻭﺠﻭﺩﻱ ﺍﻟﻔﺭﺩﺍﻨﻲ ﻭﺇﻋﻼﺌﻪ ﺇﻟﻰ ﺤﺩ ﻜﺒﻴﺭ ﻓﻴﺩﺍﺨل ﻓﺎﻋﻠﻴﺔ ﺍﻟـ‬ ‫“‪ ”Mind‬ﻤﻥ ﺠﻬﺔ ﺃﺨﺭﻯ‪.‬‬ ‫ﺍ‬

‫ﻭﺍ‬

‫ﻤﻥ ﺠﻬﺔ ﺃﺨﺭﻯ ﻨﺠﺩ ﺃ ّ‬ ‫ﻥ ﺍﻟﺘﻘﺭﻴﺭ ﺍﻹﻟﻬﻲ ﻓﻲ ﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ ‪ :‬ﻭ ﺘﻘﻭﺍ ﺍ‬ ‫ﻜل‬

‫ﻋﻠﻴﻡ ‪ " ‬ﺍﻟﺒﻘﺭﺓ ﺁﻴﺔ ‪."282 :‬‬

‫ﻭﻴ ﻠﻤﻜﻡ‬

‫‪ /1‬ﺠﻌل ﺍﻟﻭﻋﻲ ﻋﻨﺼﺭﹰﺍ ﻤﻥ ﻋﻨﺎﺼﺭ ﻗﺭﺍﺀﺓ ﺍﻟﻨﻅﺎﻡ ﺍﻟﻤﻌﺭﻓﻲ ﺍﻟﻘﺭﺁﻨﻲ ﻓﺤﺎﻟﺔ ﺍﻟﺘﻘﻭﻯ‬

‫ﺍﻟﺘﻲ ﻫﻲ ﺤﺎﻟﺔ ﺇﻨﺴﺎﻨﻴﺔ ﺘﻨﻤﻭ ﻭﺘﺘﻘﻠﺹ ﺘﺸﻴﺭ ﺒﺫﻟﻙ ﺇﻟﻰ ﺤﺎﻟﺔ ﻤﻥ ﺍﻟﻭﻋﻲ "ﻗﺎﻟﺏ‬ ‫ﺍﻟﻭﻋﻲ" ﺍﻟﺘﻲ ﻤﻥ ﺸﺄﻨﻬﺎ ﺍﺴﺘﻘﺒﺎل ﺍﻟﻌﻠﻡ "ﻤﻀﻤﻭﻥ ﺍﻟﻭﻋﻲ"‪.‬‬

‫‪ /2‬ﺠﻌل ﺍﻟﻭﻋﻲ ﻫﻭ ﻭﻓﻕ ﻓﺎﻋﻠﻴﺔ ﺍﻟـ ”‪ ، ”Mind‬ﻓﻤﻔﻬﻭﻡ ﺍﻟﺘﻘﻭﻯ ﺒﺎﻋﺘﺒﺎﺭﻩ ﺤﺎﻟﺔ ﻭﻋﻲ‬

‫ﻫﻭ ﺤﺎﻟﺔ ﺍﻨﻔﻌﺎﻟﻴﺔ ﺘﺘﻭﺍﻓﺭ ﺒﻜﻤﺎﺕ ﻭﻜﻴﻔﻴﺎﺕ ﻭﺩﺭﺠﺎﺕ ﻤﺘﻐﺎﻴﺭﺓ ﻭﻫﻲ ﻓﻲ ﻫﺫﺍ ﺘﺘﺼـﻑ‬ ‫ﺒﺸﻲﺀ ﻤﻥ ﺍﻟﺨﺼﻭﺼﻴﺔ ﻤﻥ ﺇﻨﺴﺎﻥ ﻵﺨﺭ‪.‬‬

‫‪ /3‬ﺠﻌل ﺍﺭﺘﺒﺎﻁ ﺍﻟﻭﻋﻲ ﺒﺎﻟﻜﻭﻥ‪ ،‬ﻓﺎﻟﻌﻠﻡ ﺍﻟﻭﺍﺭﺩ ﺫﻜﺭﻩ ﻓﻲ ﺍﻟﻨﺹ ﺍﻟﻘﺭﺁﻨﻲ ﻴﻤﺜل ﺍﻟﺠﺎﻨﺏ‬ ‫ﺍﻟﻤﻭﻀﻭﻋﻲ ﻟﻠﻭﻋﻲ‪ ،‬ﺃﻱ ﻤﺎ ﻴﻘﻊ ﻋﻠﻰ ﺍﻟﺤﻘﻴﻘﺔ ﺍﻟﻜﻭﻨﻴﺔ‪ ،‬ﻓﻤﺘﻰ ﻤﺎ ﺩﺨـل ﺍﻟﻌﻠـﻡ "ﺃﻱ‬

‫ﺍﻟﻜﻭﻥ" ﺇﻟﻰ ﺍﻟﻭﻋﻲ ﺼﺎﺭ ﺒﺎﻟﻀﺭﻭﺭﺓ ﻻ ﺍﻨﻔﺼﺎل ﺒـﻴﻥ ﺍﻟﺠﺎﻨـﺏ ﺍﻟﻌﻘﻠـﻲ ﻟﻠـﻭﻋﻲ‬ ‫ﻭﺍﻟﺠﺎﻨﺏ ﺍﻟﻤﻭﻀﻭﻋﻲ ﻤﻨﻪ ﺃﻱ ﻻ ﺍﻨﻔﺼﺎل "ﻟﻘﺎﻟﺏ ﺍﻟﻭﻋﻲ ﻤﻥ ﻤﻀﻤﻭﻥ ﻫﺫﺍ ﺍﻟﻭﻋﻲ"‬

‫ﻤﻤﺎ ﻴﺅﻜﺩ ﺍﻟﻤﺒﺩﺃ ﺍﻟﻔﻴﻨﻭﻤﻴﻨﻭﻟﻭﺠﻲ " ﺇﻥ ﻜل ﻭﻋﻲ ﻫﻭ ﺤﺘﻤﹰﺎ ﻭﻋﻲ ﺒﺸﻲﺀ ﻤﺎ "‪.‬‬

‫‪ /4‬ﺃﻥ ﻴﻜﻭﻥ ﺍﻟﻭﺤﻲ ﻫﻭ ﺍﻟﻌﻨﺼﺭ ﺍﻟﺭﺍﺒﻊ ﺍﻟﻤﺭﻜﺯﻱ ﻓﻲ ﻫﺫﻩ ﺍﻟﺘﻔﺎﻋﻠﻴﺔ ﺍﻟﺭﺒﺎﻋﻴﺔ ‪ ،‬ﻓﻬـﻭ‬ ‫ﺍﻟﻀﺎﺒﻁ ﻭﺍﻟﻤﺭﺸﺩ ﻭﺍﻟﻤﺤﺩﺩ ﻟﻠﻌﻼﻗﺔ ﺒﻴﻥ ﻜل ﻫﺫﻩ ﺍﻟﻤﺘﻐﻴﺭﺍﺕ ﻤﻥ ﺘﻘﻭﻯ ﻭﻋﻠﻡ ﻭﻭﻋﻲ‬

‫ﻭﻜﻭﻥ ‪ .‬ﻭﻀﺭﻭﺭﺓ ﺫﻟﻙ ﺃﻥ ﺍﻟﻭﺤﻲ ﻫﻭ ﻜﻼﻡ ﻭﺘﺸﺭﻴﻊ ﺍﷲ ﺘﻌﺎﻟﻰ ﺍﻟﺨـﺎﻟﻕ ﻟﻠـﻭﻋﻲ‬

‫‪1423200214‬א‪‬א‪ ‬‬ ‫ﻭﺍﻟﻜﻭﻥ ﺒﻜل ﻤﺎ ﻓﻴﻬﻤﺎ ‪ .‬ﻭﻫﻨﺎ ﻻ ﺒﺩ ﻤﻥ ﺍﻹﺸﺎﺭﺓ ﺇﻟﻰ ﺃﻥ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻟـﻴﺱ ﻫـﻭ‬

‫ﻀﺭﻭﺭﺓ ﺇﺭﺸﺎﺩﻴﺔ ﻤﻌﺭﻓﻴﺔ ﻓﺤﺴﺏ ﻭﺇﻨﻤﺎ ﻤﻥ ﺍﻟﻤﻤﻜﻥ ﺃﻥ ﻴﺘﺤﻘﻕ ﻓﻲ ﺍﻟﻤﺴﺘﻘﺒل ﻓﺭﻀﹰﺎ‬

‫ﻴﻔﻴﺩ ﺃﻥ ﺍﻟﻘﺭﺁﻥ ﺒﻜﻭﻨﻪ ﻜﻠﻤﺔ ﺍﷲ ﺘﻌﺎﻟﻰ ﺍﻨﻤﺎ ﻫﻭ ﺒﺎﺴﺘﺨﺩﺍﻤﻪ ﻴﻤﻜﻥ ﺃﻥ ﻴﻌﻁﻲ ﺘـﺄﺜﻴﺭﹰﺍ‬

‫ﻓﻴﺯﻴﺎﺌﻴﹰﺎ ﻤﺒﺎﺸﺭﹰﺍ ﻴﻌﻤل ﻋﻠﻰ ﻀﺒﻁ ﻤﺎ ﻴﻌﺭﻑ "ﺒﻨﻅﺎﻡ ﺍﻻﺘﺯﺍﻥ ﺍﻟﺩﻴﻨﺎﻤﻴﻜﻲ" ﺍﻟﺨـﺎﺹ‬

‫ﺒﺠﻤﻴﻊ ﺍﻟﻜﺎﺌﻨﺎﺕ ﻭﺫﻟﻙ ﺇﻟﻰ ﺃﻋﻠﻰ ﻤﺴﺘﻭﻯ ﺒﻤﺎ ﻴﺘﻭﺍﻓﻕ ﺘﻤﺎﻤﹰﺎ ﻤﻊ ﻀﺒﻁ ﻨﻅﺎﻡ ﺍﻻﺘﺯﺍﻥ‬

‫ﺍﻟﻌﺎﻡ ﻟﻠﻜﻭﻥ‪ .‬ﻓﻨﻅﺎﻡ ﺍﻻﺘﺯﺍﻥ ﺍﻟﺩﻴﻨﺎﻤﻴﻜﻲ ﻫﺫﺍ ﻴﺤ َّﺩﺩ – ﺒﺩﻋﻡ ﻤﻥ ﻨﻅﺭﻴﺔ ﺍﻟﻤﺠـﺎل ﺃﻭ‬

‫ﺍﻟﺤﻘل “‪ ” Field‬ﻓﻲ ﺍﻟﻔﻴﺯﻴﺎﺀ ﺍﻟﺤﺩﻴﺜﺔ – ﺒﺄ ﹼﻨﻪ ﺍﻟﻨﻅﺎﻡ ﺍﻟﻘﺎﺩﺭ ﻋﻠﻰ ﺘﻨﻅﻴﻡ ﺍﺨﺘﺯﺍﻥ ﻭﺒﺫل‬

‫ﻥ ﺇﻴﻘﺎﻉ ﺍﻟﺤﺭﻜﺔ ﺍﻟﺩﺍﺨﻠﻴﺔ ﺍﻟﻨﺎﺸﺌﺔ ﻤـﻥ‬ ‫ﺍﻟﻁﺎﻗﺔ ‪ ،‬ﻓﺈﺫﺍ ﺘ ّﻡ ﺍﻜﺘﺴﺎﺏ ﻜﻤﻴﺔ ﻤﻥ ﺍﻟﻁﺎﻗﺔ ﻓﺈ ّ‬ ‫ﺍﻟﺘﻨﺎﻗﺽ ﺍﻟﺩﺍﺨﻠﻲ ﺍﻟﺫﻱ ﻴﺴﻤﺢ ﺒﻘﻴﺎﻡ ﺘﻭﺍﺯﻥ ﺒﻴﻥ ﻗﻭﺘﻴﻥ ﺃﻭ ﻋﺩﺓ ﻗﻭﻯ ﻴﺯﻴﺩ ﺃﻭ ﺘﺴﺘﺨﺩﻡ‬

‫ﺍﻟﻁﺎﻗﺔ ﻓﻲ ﺘﺭﺘﻴﺏ ﻭﺒﻨﺎﺀ ﺘﻭﺍﺯﻥ ﺠﺩﻴﺩ ﺒﻴﻥ ﺍﻟﻘﻭﻯ ﺍﻟﺩﺍﺨﻠﻴﺔ ﻟﻠﻜﺎﺌﻥ ﻴﺴـﻤﺢ ﺒﺄﺸـﻜﺎل‬

‫ﺠﺩﻴﺩﺓ ﻤﻥ ﺍﻟﺘﻨﻅﻴﻡ ‪ ،‬ﺒﺤﻴﺙ ﺘﻤﺜل ﻤﻨﻅﻭﻤﺎﺕ ﺍﻟﻤﺎﺩﺓ ﺃﻨﻅﻤﺔ ﺍﺘﺯﺍﻥ ﺩﻴﻨﺎﻤﻴﻜﻲ ﺘﺠـﺭﻱ‬

‫ﻓﻴﻬﺎ ﺒﺎﺴﺘﻤﺭﺍﺭ ﻋﻤﻠﻴﺎﺕ ﺒﺫل ﻭﺍﻤﺘﺼﺎﺹ ﻟﻠﻁﺎﻗﺔ‪ .‬ﺃﻤﺎ ﻤﻨﻅﻭﻤﺎﺕ ﺍﻟﻤﺎﺩﺓ ﺍﻟﺤﻴﺔ ﻓﻬـﻲ‬ ‫ﺃﺸﻜﺎل ﻤﺭﻜﺒﺔ ﻷﻨﻅﻤﺔ ﺍﺘﺯﺍﻥ ﺩﻴﻨﺎﻤﻴﻜﻲ ﺘﻌﺘﻤﺩ ﻋﻠﻰ ﻨﻅﺎﻡ ﺍﻟﺘﻐﺫﻴﺔ ﺍﻟﻤﺭﺘـﺩﺓ‬

‫‪“Feed‬‬

‫”‪ Back‬ﻟﻠﻤﻌﻠﻭﻤﺎﺕ ﻟﺘﻨﻅﻴﻡ ﻋﻤﻠﻴﺎﺕ ﺍﻟﺘﻔﺎﻋل ﺍﻟﻤﺘﺒﺎﺩل ﻤﻊ ﺍﻟﺒﻴﺌﺔ )‪ ، (1‬ﻭﻫـﻭ ﺍﻟﻤﺒـﺩﺃ‬

‫ﺍﻟﺫﻱ ﻴﻘﻭﻡ ﻋﻠﻴﻪ ﻋﻠﻡ ﺍﻟﺘﺤﻜﻡ ﺍﻷﻭﺘﻭﻤﺎﺘﻴﻜﻲ “‪ ” Cybernetics‬ﺍﻟﺫﻱ ﻴﻔﺘﺭﺽ ﺍﻋﺘﻤﺎﺩ‬ ‫ﻨﻅﺎﻡ ﺍﻟﺘﻐﺫﻴﺔ ﺍﻟﻤﺭﺘﺩﺓ " ﺇﻱ ﻨﻅﺎﻡ ﺍﻟﺘﻐﺫﻴﺔ ﺍﻟﻤﻐﻠﻕ ﺍﻟﺫﻱ ﻴﻌﺘﻤﺩ ﻓﻴﻪ ﻋﻠﻰ ﺃﺨﺫ ﺠﺎﻨـﺏ‬

‫ﻤﻥ ﺍﻟﺨﺭﺝ “ ‪ ” Out Put‬ﻟﺘﻌﺩﻴل ﺍﻟﺩﺨل ”‪ ” In Put‬ﻤﻤﺎ ﻴﺅﺩﻯ ﺇﻟﻰ ﺇﺤﺩﺍﺙ ﻋﻤﻠﻴـﺔ‬

‫ﺘﻨﻤﻭﻴﺔ ﻋﻠﻰ ﻫﻴﺌﺔ ﺘﻁﻭﺭ ﺫﺍﺘﻲ ﻤﺴﺘﻤﺭ ﻋﻠﻰ ﻭﺠﻭﺩ ﺠﺴﻡ ﺍﻟﺘﺤﻜﻡ ﺒﺎﻟﻀـﺭﻭﺭﺓ ﻓـﻲ‬

‫ﻭﺴﻁ ﻤﺤﻴﻁ ﺃﻭ ﺒﻴﺌﺔ ﻴﺭﺘﺒﻁ ﻤﻌﻪ ﺒﻤﺠﺎل ﻜﻬﺭ ﻭﻤﻐﻨﺎﻁﻴﺴﻰ ﺫﻭ ﺘـﺭﺩﺩﺍﺕ ﻤﺘﻔﺎﻭﺘـﺔ‬

‫ﺍﻟﺘﺄﺜﻴﺭ ﻤﻥ ﺠﻬﺔ ﺍﻟﻘﻭﺓ ﻭﺍﻟﻀﻌﻑ‬

‫)‪(2‬‬

‫‪.‬‬

‫)‪(1‬ﲨﺎﻝ ﻋﺒﺪ ﺍﳌﻠﻚ ‪ ،‬ﻣﺴﺎﺋﻞ ﰲ ﺍﻹﺑﺪﺍﻉ ﻭﺍﻟﺘﺼﻮﺭ ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ‪ ،‬ﺩﺍﺭ ﺍﳉﻴﻞ ‪ ،‬ﺑﲑﻭﺕ ‪ ، 1991 ،‬ﺹ ‪.144-143‬‬ ‫)‪ (2‬ﻣﻈﻔﺮ ﺷﻌﺒﺎﻥ ‪ ،‬ﲰﲑ ﺷﻌﺒﺎﻥ ‪ ،‬ﺍﻟﺴﻴﱪﻧﺘﻴﻚ‪ - ،‬ﻓﻜﺮ ﻣﺒﺪﻉ ﳚﺴﺪ ﻭﺟﻮﺩ ﺍﻟﻄﺒﻴﻌﺔ ‪ ،‬ﻣﻨﺸﻮﺭﺍﺕ ﻭﺯﺍﺭﺓ ﺍﻟﺜﻘﺎﻓﺔ ‪ ،‬ﺩﻣﺸﻖ‬ ‫‪ ،1991‬ﺹ ‪.15-149‬‬

‫ﻥ ﺭ ـﺎ‬ ‫ﻭﻓﻲ ﻫﺫﺍ ﺍﻟﺨﺼﻭﺹ ﻴﻤﻜﻥ ﻟﻨﺎ ﺃﻥ ﻨﺴﺘﻠﻬﻡ ﻗﻭل ﺍﷲ ﺘﻌﺎﻟﻰ ‪ ‬ﻭﻟـﻭ ّ‬ ‫ﻪ ﺍﻟ ﺎل ﻭ‬

‫ﻪﺍ ﺭ‬

‫ﻭ ﻜﻠﻡ ﻪ ﺍﻟﻤﻭﺘ‬

‫ـل ﺍ ﻤـﺭ‬

‫ﻤﻴ ـﺎ ‪‬‬

‫ﻥ ﺍﻹﻓﺎﺩﺓ ﻤﻥ ﻨﻅﺭﻴﺔ "ﺍﻟﻤﻌﻨﻰ ﻜﺈﺴـﺘﺨﺩﺍﻡ"– ﻭﺍﻟﺘـﻲ‬ ‫"ﺍﻟﺭﻋﺩ ﺁﻴﺔ ‪ ."31:‬ﻭﻷﺠل ﻫﺫﺍ‪ ،‬ﻓﺈ ّ‬ ‫ﻜﺸﻑ ﻋﻨﻬﺎ "ﻓﻴﺘﺠﺸﺘﺎﻴﻥ" ﻓﻲ ﺍﻟﻔﻜﺭ ﺍﻟﻐﺭﺒﻲ ﺍﻟﻤﻌﺎﺼﺭ – ﻓﻲ ﻤﺠﺎل ﻗـﺭﺍﺀﺓ ﻨﺼـﻭﺹ‬

‫ﺍﻟﻭﺤﻲ ﺘﺠ ﻤﺘﻭﺍﻓﻘﺔ ﻤﻊ ﻜﻴﻔﻴﺔ ﺍﻟﺘﻌﺎﻤل ﻤﻊ ﺍﻟﻤﻔﺭﺩﺍﺕ ﺍﻟﻘﺭﺁﻨﻴـﺔ ﺒﺎﻋﺘﺒﺎﺭﻫـﺎ ﺘﻌﻁـﻲ‬ ‫ﺩﻻﻻﺘﻬﺎ ﻭﻤﻌﺎﻨﻴﻬﺎ ﻤﻥ ﺨﻼل ﺍﻟﺴﻴﺎﻗﺎﺕ ﺍﻟﺘﻲ ﺘﺭﺩ ﻓﻴﻬﺎ‪ .‬ﺤﻴﺙ ﺃﻥ ﻤﺎ ﻴﺴـﻤﻰ ﺒـﺎﻟﻤﻌﻨﻰ‬

‫ﺍﻟﻘﺎﻤﻭﺴﻲ ﻟﻠﻤﻔﺭﺩﺓ ﺍﻟﻠﻐﻭﻴﺔ ﺇﻨﻤﺎ ﻫﻭ ﺤﺩﻭﺩ ﺍﻷﻓﻕ ﺍﻟﺩﻻﻟﻲ ﻟﺩﻯ ﺍﻟﻌﻘﻭل ﺍﻟﺒﺸﺭﻴﺔ ﻭﻫﻭ ﺃﻤﺭ‬

‫ﻴﺘﻨﺎﻓﻰ ﻤﻊ ﻨﻤﻭ ﺤﺼﻴﻠﺔ ﺍﻟﺨﺒﺭﺓ ﺍﻟﺒﺸﺭﻴﺔ ﺒﺤﺩﻭﺙ ﺍﻟﻜﺸﻭﻑ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﻤﺘﺘﺎﻟﻴﺔ‪ ،‬ﺃﻤﺎ ﻜـﻼﻡ‬

‫ﺍﷲ ﺘﻌﺎﻟﻰ ﻓﻼ ﻴﺤﺩﻩ ﺍﻟﻤﻌﻨﻰ ﺍﻟﻘﺎﻤﻭﺴﻲ ﻟﺩﻯ ﺍﻟﺒﺸﺭ ﻭﺇﻨﻤﺎ ﻫﻭ ﻴﺴـﺘﻐﺭﻕ ﻫـﺫﺍ ﺍﻟﻤﻌﻨـﻰ‬ ‫ﺍﻟﻘﺎﻤﻭﺴﻲ ﻭﻴﻤﺘﺩ ﻓﻭﻗﻪ ‪ ،‬ﻟﺫﻟﻙ ﺘﺒﺩﻭ ﺩﻻﻻﺕ ﺍﻟﻤﻔﺭﺩﺍﺕ ﺍﻟﻠﻐﻭﻴﺔ ﺍﻟﻘﺭﺁﻨﻴﺔ ﺃﻤـﺎﻡ ﺍﻟﻌﻘـﻭل‬

‫ﺍﻟﺒﺸﺭﻴﺔ ﺫﺍﺕ ﻤﺭﻭﻨﺔ ﺒﺎﻟﻐﺔ ﻓﻲ ﻤﻭﺍﻓﻘﺔ ﺍﻟﻤﺘﻐﻴﺭﺍﺕ ﺍﻟﺯﻤﺎﻨﻴﺔ ﻭﺍﻟﻤﻜﺎﻨﻴﺔ ﻟﻬﺎ‪ ،‬ﻨﺴﺒﺔ ﻟﻤﺭﻭﻨﺔ‬ ‫ﺍﻟﺴﻴﺎﻗﺎﺕ ﺍﻟﻘﺭﺁﻨﻴﺔ ﺍﻟﺤﺎﻤﻠﺔ ﻟﻬﺎ ﻭﺍﻟﺘﻲ ﺘﻜﺸﻑ ﻋﻥ ﺩﻻﻻﺕ ﺠﺩﻴﺩﺓ ﺒﺎﺴـﺘﻤﺭﺍﺭ ﺒﻜﻴﻔﻴـﺎﺕ‬ ‫ﺍﻻﺴﺘﺨﺩﺍﻡ ﺍﻟﻤﺨﺘﻠﻔﺔ ﻟﻬﺎ ‪.‬‬

‫ﺍﻟﻤﺭﺍ‬

‫ﺍﻟ ﺭ ﻴ‬

‫‪-1‬‬

‫ﺍﻟﺒﻴﺭﺕ ﺍﻴﻨﺸﺘﺎﻴﻥ ‪ ،‬ﻟﻴﺒﻭﻟﺩ‪ ،‬ﺘﻁﻭﺭ ﺍﻷﻓﻜﺎﺭ ﻓﻲ ﺍﻟﻔﻴﺯﻴﺎﺀ – ﻤﻥ ﺍﻟﻤﻔﺎﻫﻴﻡ ﺍﻷﻭﻟﻴـﺔ‬

‫‪-2‬‬

‫ﺠﻤﺎل ﻋﺒﺩ ﺍﻟﻤﻠﻙ ‪ ،‬ﻤﺴﺎﺌل ﻓﻲ ﺍﻹﺒﺩﺍﻉ ﻭﺍﻟﺘﺼـﻭﺭ ‪ ،‬ﺍﻟﻁﺒﻌـﺔ ﺍﻷﻭﻟـﻰ‪ ،‬ﺩﺍﺭ‬

‫‪-3‬‬

‫ﺤﺴﻥ ﺤﻨﻔﻲ ‪ ،‬ﻤﻘﺩﻤﺔ ﻓﻲ ﻋﻠﻡ ﺍﻻﺴﺘﻐﺭﺍﺏ ‪ ، ،‬ﺍﻟﻁﺒﻌـﺔ ﺍﻷﻭﻟـﻰ ‪،‬ﺍﻟﻤﺅﺴﺴـﺔ‬

‫‪-4‬‬

‫ﻓﺎﺌﺯ ﻓﻭﻕ ﺍﻟﻌﺎﺩﺓ ‪ ،‬ﻨﺤﻥ ﻭﺍﻟﺭﻴﺎﻀﻴﺎﺕ ‪ ،‬ﺍﻟﻁﺒﻌﺔ ﺍﻷﻭﻟﻰ ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺭ‪ ،‬ﺴﻭﺭﻴﺎ ‪،‬‬

‫‪-5‬‬

‫ﻤﻅﻬﺭ ﺸﻌﺒﺎﻥ ‪ ،‬ﺴﻤﻴﺭ ﺸﻌﺒﺎﻥ ‪ ،‬ﺍﻟﺴﻴﺒﺭﻨﺘﻴﻙ‪ -‬ﻓﻜﺭ ﻤﺒﺩﻉ ﻴﺠﺴﺩ ﻭﺤﺩﺓ ﺍﻟﻁﺒﻴﻌﺔ‪،‬‬

‫ﺇﻟﻰ ﻨﻅﺭﻴﺘﻲ ﺍﻟﻨﺴﺒﻴﺔ ﻭﺍﻟﻜﻡ‪ ،‬ﻤﻨﺸﻭﺭﺍﺕ ﻭﺯﺍﺭﺓ ﺍﻟﺜﻘﺎﻓﺔ ‪ ،‬ﺴﻭﺭﻴﺎ ‪1987،‬ﻡ‪.‬‬ ‫ﺍﻟﺠﻴل‪ ،‬ﺒﻴﺭﻭﺕ ‪1991‬ﻡ‪.‬‬

‫ﺍﻟﺠﺎﻤﻌﻴﺔ ﻟﻠﺩﺭﺍﺴﺎﺕ ﻭﺍﻟﻨﺸﺭ ﻭﺍﻟﺘﻭﺯﻴﻊ ‪ ،‬ﻟﺒﻨﺎﻥ ‪1992 ،‬ﻡ‪.‬‬ ‫‪1987‬ﻡ‪.‬‬

‫ﻤﻨﺸﻭﺭﺍﺕ ﻭﺯﺍﺭﺓ ﺜﻘﺎﻓﺔ ‪ ،‬ﺩﻤﺸﻕ‪1991 ،‬ﻡ‪.‬‬

 ‫א‬‫א‬1423200214 .‫ﻡ‬1986 ،‫ ﻤﻌﻬﺩ ﺍﻹﻨﻤﺎﺀ ﺍﻟﻌﺭﺒﻲ‬،‫ ﺍﻟﻤﻭﺴﻭﻋﺔ ﺍﻟﻔﻠﺴﻔﻴﺔ ﺍﻟﻌﺭﺒﻴﺔ‬-6 : ‫ﻴ‬ ‫ﺍﻟﻤﺭﺍ ﺍ‬ 1- Azzam, Comalogical Theory, Time-Travel Research Association, 2- Dictionary of Philosophy, Editted by, I. Frogress Publition, 1974. 3- Donald, Polking Horine. Methodology for the Human Sciences, State University of New York Press, 1983.

4- Hans Reichenbach, Philosophic Foundation of Quantum Mechanics, University of California, 1944.

5- Hilary, Staniland Universale, The Macmillan Press LTD, London 6- Paul Robert Ackermann, An Introduction to Many- valued Logic Routllege & Kagan London, 1967.

7- Ludwig, wittgenstein, Philosophical, translated to English by; G.E. Anscombe, Basil Blackwell, Oxford, 1958.

8- Ludwig, Wittgenstin, The Blue & Brown Books, Basil Blackwell, Oxford, 1960.

9- Ludwig,Wittgenstein,

Tractatus

Logico-

Philosophicus,

Introduction by Bertrand russell, Rautlege & Kegan Paul,seventh Impression, 1958.

10-Ludwig, Wittgestein, On Certainty, Basil Blackwell, Oxford 11-N. R, Hanson, Patterns of Discovery, Cambridge University Press, 1995.

‫א‪‬א‪‬א‪‬א‪‬‬

‫ﻭ ﻤ ﻭﺭ‬

‫ﺎﺭ ﻟ ﺭﺍﺴ‬

‫ﺘ ﻜﻴل ﺍﻟﺜﻘﺎ‬

‫ﻭﺭ ﺍﻟ ﻴﻥ‬

‫ﺍﻟ ﺎﻋﻠ‬

‫‪ .‬ﻋ ﺍﻟ ﻴ‬

‫ﺭﻏﻭ *‬

‫ﺍﻟﻤﻘ ﻤـ‬ ‫ﺘﻌﻴﺵ ﺍﻟﺒﺸﺭﻴﺔ ﺍﻟﻴﻭﻡ ﻭﻀﻌﹰﺎ ﺤﻀﺎﺭﻴﹰﺎ ﻋﺎﻟﻤﻴﺎ ﻤﺘﺴﺎﺭﻋ ﹰﺎ ﻭﻤﻌﻘﺩﺍ ﻟﻠﻐﺎﻴﺔ‪ .‬ﻓﻸﻭل‬ ‫ﻤﺭﺓ ﻓﻲ ﺘﺎﺭﻴﺦ ﺍﻹﻨﺴﺎﻥ ﻭﻭﺠﻭﺩﻩ ﺍﻟﺤﻀﺎﺭﻱ ﻴﻘﻑ ﺍﻟﻭﻋﻲ ﺍﻟﺒﺸﺭﻱ ﺃﻤﺎﻡ ﻟﺤﻅﺔ ﺍﻟﺘﺤﻭل‬ ‫ﺍﻟﻌﺎﻟﻤﻲ ﺍﻟﻜﺒﻴﺭ ﻭﺍﻟﻤﻌﻘﺩ ﺍﻟﺫﻱ ﻴﺴﻴﺭ ﺒﻪ ﻨﺤﻭ ﻋﺼﺭ ﺍﻟﻌﺎﻟﻤﻴﺔ ﻭﺍﻟﺸﻤﻭﻟﻴﺔ ‪ ،‬ﻭﻓﻲ ﻫﺫﺍ‬ ‫ﺍﻟﻌﺼﺭ ﺍﻟﻌﺎﻟﻤﻲ ﺘﺩﺨل ﺍﻹﻨﺴﺎﻨﻴﺔ ﻜﻠﻬﺎ ﻤﺭﺤﻠﺔ ﺍﻟﺘﻼﻗﻲ ‪ ،‬ﻭﺍﻻﺘﺼﺎل ﺍﻟﻌﺎﻟﻤﻲ ﺍﻟﺤﺴﺎﺱ‬ ‫ﻭﺍﻟﻤﻌﻘﺩ‪ .‬ﻭﻫﻨﺎ ﺘﺼﺒﺢ ﺍﻷﺩﻴﺎﻥ ﻭﺍﻟﺜﻘﺎﻓﺎﺕ ﻭﺍﻟﺤﻀﺎﺭﺍﺕ ﻓﻲ ﻭﻀﻊ ﺍﻻﺴﺘﻨﻔﺎﺭ ﺍﻟﺤﻀﺎﺭﻱ‬ ‫ﺍﻟﻌﺎﻡ ﻭﺍﻟﺘﺭﻗﺏ ﺍﻟﺤﺫﺭ ﺍﻟﻤﺘﻴﻘﻅ ﻟﻤﺎ ﺴﺘﻔﺭﺯﻩ ﻓﻌﺎﻟﻴﺎﺕ ﺍﻟﻨﺸﺎﻁ ﺍﻹﻨﺴﺎﻨﻲ ﻓﻲ ﻋﺼﺭ‬ ‫ﺍﻟﻌﺎﻟﻤﻴﺔ‪ ،‬ﻭﻤﺎ ﺴﻴﺅﺩﻱ ﺇﻟﻴﻪ ﻫﺫﺍ ﺍﻟﻭﻋﻲ ﺍﻟﻌﺎﻟﻤﻲ ﺍﻟﺠﺩﻴﺩ ﻤﻥ ﺁﺜﺎﺭ ﺴﻠﺒﻴﺔ ﺃﻭ ﺇﻴﺠﺎﺒﻴﺔ ﻋﻠﻰ‬ ‫ﺍﻻﺴﺘﻘﺭﺍﺭ ﻭﺍﻟﺘﻁﻭﺭ ﺍﻟﻌﺎﻡ ﻟﻬﺫﻩ ﺍﻷﺩﻴﺎﻥ ﻭﺍﻟﺜﻘﺎﻓﺎﺕ ﻭﺍﻟﺤﻀﺎﺭﺍﺕ‪ ،‬ﻓﻔﻲ ﻫﺫﻩ ﺍﻟﻤﺭﺤﻠﺔ ﻤﻥ‬ ‫ﺍﻟﺘﻁﻭﺭ ﺍﻹﻨﺴﺎﻨﻲ ﻋﻠﻰ ﻤﺴﺘﻭﻯ ﺍﻟﺘﺼﻭﺭ ﻭﺍﻟﻭﻋﻲ ﻭﺍﻟﻤﻨﻬﺞ ﻭﺍﻟﺨﺒﺭﺓ ﻭﺍﻟﻔﻌل ﻭﺍﻹﺩﺭﺍﻙ‬ ‫ﻟﻠﺤﻴﺎﺓ ﻭﺍﻟﻭﺍﻗﻊ ﻭﺍﻟﻭﺠﻭﺩ‪ .‬ﻴﻭﻀﻊ ﺍﻹﻨﺴﺎﻥ ﺃﻤﺎﻡ ﺍﺨﺘﺒﺎﺭ ﺍﻟﺘﺤﻭل ﺍﻟﻌﺎﻟﻤﻲ ﺒﺩﻴﻨﻪ‪ ،‬ﻭﺜﻘﺎﻓﺘﻪ‪،‬‬ ‫ﻭﺤﻀﺎﺭﺘﻪ ﻟﻴﻌﻴﺵ ﻤﻊ ﺍﻷﺩﻴﺎﻥ ﻭﺍﻟﺜﻘﺎﻓﺎﺕ‪ ،‬ﻭﺍﻟﺤﻀﺎﺭﺍﺕ ﺍﻷﺨﺭﻯ ؛ ﺤﻴﻥ ﺘﺭﺘﻔﻊ‬ ‫ﺍﻟﺤﻭﺍﺠﺯ ﺍﻟﺠﻐﺭﺍﻓﻴﺔ ﻭﺍﻟﻤﻌﻭﻗﺎﺕ ﺍﻹﺘﺼﺎﻟﻴﺔ ‪ ،‬ﻭﺍﻟﻘﻴﻭﺩ ﺍﻟﻘﺎﻨﻭﻨﻴﺔ ﻭﺍﻟﺴﻴﺎﺴﻴﺔ‪ .‬ﻓﻔﻲ ﺍﻟﻭﻀﻊ‬ ‫ﺍﻟﺫﻱ ﻴﺘﻨﻘل ﻓﻴﻪ ﺍﻟﻭﻋﻲ ﺍﻹﻨﺴﺎﻨﻲ ﻓﻲ ﺍﻟﻌﺎﻟﻡ‪ ،‬ﻭﺘﻨﺘﻘل ﻓﻴﻪ ﺍﻟﺨﺒﺭﺓ ﻭﺍﻟﻤﻌﺎﺭﻑ ﻭﺍﻷﻓﻜﺎﺭ‬ ‫ﻭﻴﻨﺘﻘل ﻓﻴﻪ ﺍﻷﺸﺨﺎﺹ ﻭﺍﻷﺸﻴﺎﺀ ﻤﻥ ﻭﺭﺍﺀ ﺍﻟﺤﺩﻭﺩ‪ ،‬ﻭﻤﻥ ﻭﺭﺍﺀ ﺍﻟﻭﻋﻲ ﺘﻜﻭﻥ ﺍﻹﻨﺴﺎﻨﻴﺔ‬ ‫*‬

‫ﺃﺴﺘﺎﺫ ﻤﺴﺎﻋﺩ ﺒﻜﻠﻴﺔ ﻤﻌﺎﺭﻑ ﺍﻟﻭﺤﻲ ﻭﺍﻟﻌﻠﻭﻡ ﺍﻹﻨﺴﺎﻨﻴﺔ‪ ،‬ﺍﻟﺠﺎﻤﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻟﻌﺎﻟﻤﻴﺔ‪ .‬ﻤﺎﻟﻴﺯﻴﺎ‪.‬‬

‫ﺘﻔﻜ ﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (4‬ﻋﺩﺩ )‪2002 ، (1‬ﻡ‪1423/‬ﻫـ‬

‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ‬

‫ﻗﺩ ﺩﺨﻠﺕ ﻟﺤﻅﺔ ﺍﻟﻌﺎﻟﻤﻴﺔ‪ .‬ﻭﻓﻲ ﻫﺫﻩ ﺍﻟﻠﺤﻅﺔ ﺘﻁﺭﺡ ﻋﻠﻰ ﺍﻷﺩﻴﺎﻥ ﻭﺍﻟﺜﻘﺎﻓﺎﺕ‬ ‫ﻭﺍﻟﺤﻀﺎﺭﺍﺕ ﺃﺴﺌﻠﺔ ﺠﻭﻫﺭﻴﺔ ﻭﻤﺼﻴﺭﻴﺔ ﻓﻲ ﺍﻟﻭﺠﻭﺩ ﺍﻟﺒﺸﺭﻱ ﻜﻠﻪ‪ .‬ﻓﻤﺎ ﻫﻭ ﺍﻟﺩﻭﺭ ﺍﻟﺫﻱ‬ ‫ﻴﻤﻜﻥ ﺃﻥ ﻴﺅﺩﻴﻪ ﺍﻟﺩﻴﻥ ﻭﺍﻟﺜﻘﺎﻓﺔ ﻓﻲ ﻋﺼﺭ ﺍﻟﻌﺎﻟﻤﻴﺔ ﻭﺍﻟﺸﻤﻭﻟﻴﺔ؟ ﻭﻜﻴﻑ ﻴﺴﺎﻫﻡ ﺍﻟﺩﻴﻥ ﻓﻲ‬ ‫ﺒﻨﺎﺀ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻌﺎﻟﻤﻴﺔ ﺍﻟﻘﺎﺩﺭﺓ ﻋﻠﻰ ﺍﺴﺘﻴﻌﺎﺏ ﻤﻌﻁﻴﺎﺕ ﺍﻟﻭﺍﻗﻊ ﺍﻟﺠﺩﻴﺩ ﺩﻭﻥ ﺍﻟﺘﻨﺎﺯل ﺍﻟﺘﺎﻡ‬ ‫ﻋﻥ ﺃﺼﺎﻟﺘﻪ ﻭﻤﻘﺩﺴﺎﺘﻪ ﻭﻗﻴﻤﻪ؟‪.‬‬ ‫ﻟﻺﺠﺎﺒﺔ ﻋﻥ ﻫﺫﻴﻥ ﺍﻟﺴﺅﺍﻟﻴﻥ ﺍﻟﻤﻬﻤﻴﻥ ﻴﻨﺒﻐﻲ ﻟﻨﺎ ﺃﻥ ﺘﻁ َﻭّﺭ ﻤﻨﻅﻭﺭﹰﺍ ﺤﻀﺎﺭﻴ ﹰﺎ‬ ‫ﺠﺩﻴﺩﹰﺍ ﻟﻠﻨﻅﺭ ﻓﻲ ﻗﻀﺎﻴﺎ ﺍﻟﺩﻴﻥ ﻭﺍﻟﺜﻘﺎﻓﺔ‪ ،‬ﻴﻜﻭﻥ ﺒﻤﻘﺩﻭﺭﻩ ﺍﺴﺘﻴﻌﺎﺏ ﺍﻟﺘﺤﻭﻻﺕ ﺍﻟﻤﻌﺎﺼﺭﺓ‬ ‫ﻓﻲ ﺍﻟﻭﻋﻲ ﻭﺍﻟﻔﻜﺭ ﻭﺍﻟﻤﻨﺎﻫﺞ ﻭﺍﻟﻤﻌﺎﺭﻑ ﻭﺍﻟﻭﺴﺎﺌل ﻭﺍﻟﺘﻘﻨﻴﺎﺕ ﻭﺍﻟﺘﻜﻨﻭﻟﻭﺠﻴﺎﺕ‬ ‫ﻭﺍﻻﺴﺘﺭﺍﺘﻴﺠﻴﺎﺕ ؛ ﻓﺒﺩﻭﻥ ﺘﻁﻭﻴﺭ ﻤﻨﻅﻭﺭ ﺤﻀﺎﺭﻱ ﻤﻌﺎﺼﺭ ﻭﻤﺘﻔﺎﻋل ﻤﻊ ﻤﻌﻁﻴﺎﺕ‬ ‫ﺴﻘﻑ ﺍﻟﻭﻋﻲ ﺍﻟﺤﻀﺎﺭﻱ ﺍﻟﺫﻱ ﺘﺘﺼﺩﺭﻩ ﻤﻔﺎﻫﻴﻡ ﻤﺜل ‪ :‬ﻤﺎ ﺒﻌﺩ ﺍﻟﺤﺩﺍﺜﺔ ‪ ،‬ﻭﺍﻟﺤﺩﺍﺜﺔ‬ ‫ﺍﻟﺠﺩﻴﺩﺓ ﻭﺍﻟﻌﻭﻟﻤﺔ ﻭﻤﻘﻭﻻﺕ ﻨﻬﺎﻴﺔ ﺍﻟﺩﻴﻥ ﻭﻨﻬﺎﻴﺔ ﺍﻟﺤﻀﺎﺭﺓ ﻭﻨﻬﺎﻴﺔ ﺍﻹﻨﺴﺎﻥ ﻭﻨﻬﺎﻴﺔ‬ ‫ﺍﻟﺜﻘﺎﻓﺔ ﻭﻨﻬﺎﻴﺔ ﺍﻟﻤﻌﻨﻰ ﻭﻨﻬﺎﻴﺔ ﺍﻟﻤﻁﻠﻕ ‪ ،‬ﻭﻜﺫﻟﻙ ﻤﻔﺎﻫﻴﻡ ﻤﺜل‪ :‬ﻤﺠﺘﻤﻌﺎﺕ ﺍﻟﻤﻌﺭﻓﺔ‬ ‫ﻭﺍﻗﺘﺼﺎﺩﻴﺎﺕ ﺍﻟﻤﻌﺭﻓﺔ ﻭﺍﻟﻭﻋﻲ ﺍﻟﺘﻜﻨﻭ‪-‬ﺍﻟﻜﺘﺭﻭﻨﻲ … ﻓﺒﺩﻭﻥ ﻫﺫﺍ ﺍﻟﻤﻨﻅﻭﺭ ﺴﻴﻅل ﺠﻬﺩﻨﺎ‬ ‫ﻻ ﻋﻥ ﺘﻴﺎﺭ ﺍﻟﻔﺎﻋﻠﻴﺔ‬ ‫ﺍﻟﺘﺠﺩﻴﺩﻱ ﻓﻲ ﻋﺼﺭ ﺍﻟﻌﺎﻟﻤﻴﺔ ﺠﺯﺌﻴﹰﺎ ‪ ،‬ﻭﺭﺒﻤﺎ ﻤﻔﺼﻭﻻﹰ‪ ،‬ﻭﻤﻌﺯﻭ ﹰ‬ ‫ﺍﻟﺤﻀﺎﺭﻴﺔ ﺍﻟﻤﻌﺎﺼﺭﺓ ﺍﻟﺫﻱ ﺘﻘﻭﺩﻩ ﻗﻭﻯ ﺍﻟﺤﻀﺎﺭﺓ ﺍﻟﻐﺭﺒﻴﺔ‪ .‬ﻓﺎﻟﻘﻭﻯ ﺍﻟﺤﻀﺎﺭﻴﺔ ﺍﻟﻐﺭﺒﻴﺔ‬ ‫ﺍﻟﻤﻌﺎﺼﺭﺓ ﺒﺼﻭﺭﺓ ﺨﺎﺼﺔ ﺘﺘﻭﺠﻪ ﺒﺎﻹﻨﺴﺎﻨﻴﺔ‪ ،‬ﻭﺒﺎﻟﺤﻀﺎﺭﺓ ﺍﻟﺒﺸﺭﻴﺔ ﻨﺤﻭ ﺘﺸﻜﻴل ﻋﺎﻟﻡ‬ ‫ﻤﻌﻭﻟﻡ ﻋﻠﻰ ﻭﻓﻕ ﻨﻤﻭﺫﺠﻬﺎ ﺍﻟﺤﻀﺎﺭﻱ ﺍﻟﻐﺎﻟﺏ‪ .‬ﻭﻫﺫﺍ ﻴﻌﻨﻲ ﺒﺎﻟﺩﺭﺠﺔ ﺍﻷﻭﻟﻰ ﺘﻜﺭﻴﺱ‬ ‫ﻤﺭﻜﺯﻴﺔ ﺍﻟﻨﻤﻭﺫﺝ ﺍﻟﻐﺎﻟﺏ ﺤﻀﺎﺭﻴﹰﺎ ‪ ،‬ﻭﺇﺩﺍﺭﺓ ﻋﻤﻠﻴﺔ ﺍﻟﻌﻭﻟﻤﺔ ﻭﻓﻕ ﺘﺼﻭﺭﺍﺘﻪ ﻭﻤﻘﻭﻻﺘﻪ‪،‬‬ ‫ﻤﻤﺎ ﻴﺴﺘﺘﺒﻊ ﺇﻤﻜﺎﻨﻴﺔ ﺇﺩﺨﺎل ﺍﻟﺜﻘﺎﻓﺎﺕ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻓﻲ ﻫﺫﺍ ﺍﻟﻭﺍﻗﻊ ﺍﻟﻤﻌﻭﻟﻡ ﻟﺘﺼﺒﺢ ﺃﺩﻭﺍﺕ ﻓﻲ‬ ‫ﻋﻤﻠﻴﺔ ﺼﺎﺭﻤﺔ ﻭﺤﺴﺎﺴﺔ ﻗﺩ ﺘﻬ َّﻤﺵ ﻜﺜﻴﺭﹰﺍ ﻤﻥ ﺍﻟﺜﻘﺎﻓﺎﺕ ‪ ،‬ﻭﻗﺩ ﺘﻔ ّﹶﻜﻙ ﻏﻴﺭﻫﺎ‪ ،‬ﻭﻗﺩ ﺘﻔﻴﺩ‬ ‫ﻏﻴﺭﻫﺎ ﺍﻵﺨﺭ‪ .‬ﻭﻤﻤﺎ ﻻ ﺸﻙ ﻓﻴﻪ ﺃﻥ ﺍﻟﺘﻔﻜﻴﺭ ﻓﻲ ﺘﺸﻜﻴل ﻤﻨﻅﻭﺭ ﺤﻀﺎﺭﻱ ﺠﺩﻴﺩ ﻟﺩﺭﺍﺴﺔ‬

‫ﻭ ﻤ ﻭﺭ‬

‫ﺎﺭ ﻟ ﺭﺍﺴ‬

‫ﻭﺭ ﺍﻟ ﻴﻥ‬

‫ﺘ ﻜﻴل ﺍﻟﺜﻘﺎ‬

‫ﺍﻟ ﺎﻋﻠ‬

‫‪ .‬ﻋ ﺍﻟ ﻴ‬

‫ﺭﻏﻭ‬

‫ﺩﻭﺭ ﺍﻟﺩﻴﻥ ﻓﻲ ﺒﻨﺎﺀ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﺤﻴﻭﻴﺔ ﻭﺍﻟﻔﺎﻋﻠﺔ ﺃﻤﺭ ﺍﺴﺘﺭﺍﺘﻴﺠﻲ ﻟﻔﻬﻡ ﺍﻟﻭﺍﻗﻊ‪ ،‬ﻭﺍﻟﺘﻭﺠﻪ ﺇﻟﻰ‬ ‫ﺍﻟﻤﺴﺘﻘﺒل ﺒﻭﻋﻲ ﻭﺘﺨﻁﻴﻁ ﻭﺘﻭﺍﺯﻥ ﻭﺍﻨﺴﺠﺎﻡ‪.‬‬ ‫ﺇﻥ ﺤﺎﺠﺎﺘﻨﺎ ﺇﻟﻰ ﻤﻨﻅﻭﺭ ﺤﻀﺎﺭﻱ ﺠﺩﻴﺩ ﻟﺩﺭﺍﺴﺔ ﺩﻭﺭ ﺍﻟﺩﻴﻥ ﻓﻲ ﺒﻨﺎﺀ ﺍﻟﺜﻘﺎﻓﺔ ﻨﺎﺒﻊ‬ ‫ﻤﻥ ﻗﻨﺎﻋﺘﻨﺎ ﺒﺄﻥ ﺍﻟﺘﺤﻭل ﺍﻟﺤﻀﺎﺭﻱ ﺍﻟﻌﺎﻟﻤﻲ ﺍﻟﺤﺎﻟﻲ ﺴﻴﺅﺜﺭ ﻻ ﻤﺤﺎﻟﺔ ﻓﻲ ﺍﻟﺩﻴﻥ ﻭﺍﻟﺜﻘﺎﻓﺔ‬ ‫ﻭﺍﻟﺤﻀﺎﺭﺓ‪ ،‬ﻭﺒﺎﻟﺘﺎﻟﻲ ﻓﻌﻠﻴﻨﺎ ﺃﻥ ﻨﺴﺘﻭﻋﺏ ﺍﻟﺘﺤﻭل‪ ،‬ﻭﻨﻭﺠﻬﻪ ﻗﺒل ﺃﻥ ﻴﺠﺭﻓﻨﺎ ﺘﻴﺎﺭﻩ ﺍﻟﺫﻱ‬ ‫ﻻ ﻴﻘﺎﻭﻤﻪ ﺇﻻ ﻤﺩ ﺍﻟﺩﻴﻥ ﺍﻟﻌﻅﻴﻡ ‪ ،‬ﻭﻤﻨﻬﺞ ﺍﻟﻭﺤﻲ ﺍﻟﻘﻭﻴﻡ ﺇﻥ ﻨﺤﻥ ﺃﺤﺴّﻨﺎ ﺍﻻﺴﺘﻔﺎﺩﺓ ﻤﻨﻪ‬ ‫ﻭﻗﺭﺍﺀﺘﻪ ﺒﻭﻋﻲ ﻭﻤﻨﻬﺞ ﺼﺎﺌﺏ ﻭﻤﺴﺘﻭﻋﺏ ﻟﻠﺘﺤﻭﻻﺕ ﺍﻟﺠﺩﻴﺩﺓ‪ .‬ﻓﺎﻟﻤﻨﻅﻭﺭ ﺍﻟﺤﻀﺎﺭﻱ‬ ‫ﺍﻟﻤﻁﻠﻭﺏ ﻴﻨﺒﻐﻲ ﺃﻥ ﻴﺴﺘﻭﻋﺏ ﻭﻴﺘﺠﺎﻭﺯ ﺒﺎﻟﻭﻋﻲ ﻤﺎ ﺘﺤﻤﻠﻪ ﻅﺎﻫﺭﺓ ﻋﻭﻟﻤﺔ ﺍﻟﻌﺎﻟﻡ ﻟﻬﺫﺍ‬ ‫ﺍﻟﻌﺎﻟﻡ ﺍﻟﻤﻌﺎﺼﺭ)‪(1‬ﻤﻥ ﻤﻔﺎﻫﻴﻡ ﻭﻤ ﺴﻲ ﻭﻤﻌﻁﻴﺎﺕ ﺠﺩﻴﺩﺓ ﻭﺨﻁﻴﺭﺓ ﻋﻠﻰ ﻜل ﺍﻟﻤﺴﺘﻭﻴﺎﺕ‬ ‫ﺍﻟﺤﻴﺎﺘﻴﺔ‪ .‬ﺇﺫ ﻋﻠﻴﻨﺎ ﺃﻥ ﻻ ﻨﺴﻘﻁ ﻤﻥ ﺍﻋﺘﺒﺎﺭﻨﺎ ﺴﻘﻑ ﺍﻟﻭﻋﻲ ﺍﻟﺤﻀﺎﺭﻱ ﺍﻟﺤﺎﻟﻲ ﺍﻟﺫﻱ‬ ‫ﺘﺘﺼﺩﺭﻩ ﻅﺎﻫﺭﺓ ﺍﻟﻌﻭﻟﻤﺔ‪(2)،‬ﻭﻤﻘﻭﻻﺘﻬﺎ ﻭﺃﺒﻌﺎﺩﻫﺎ ﺍﻟﺤﻀﺎﺭﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ‬ ‫ﻭﺍﻟﺩﻴﻨﻴﺔ ﻭﺍﻟﺘﻘﻨﻴﺔ ﻭﺍﻟﺠﻐﺭﺍﻓﻴﺔ ﻭﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﻭﺍﻟﺴﻴﺎﺴﻴﺔ‪ .‬ﺇﺫ ﺃﻨﻪ ﻟﻴﺱ ﺒﻭﺴﻌﻨﺎ ﺍﻵﻥ ﺃﻥ‬ ‫ﻨﺘﺠﺎﻫل ﻫﺫﻩ ﺍﻟﻅﺎﻫﺭﺓ ﻓﻲ ﺘﺤﻠﻴﻼﺘﻨﺎ ﻷﻱ ﻤﻭﻀﻭﻉ ﻨﺩﺭﺴﻪ ﺃﻭ ﻷﻱ ﻤﺸﻜﻠﺔ ﻨﻌﺎﻟﺠﻬﺎ‪.‬‬ ‫ﻭﺤﺘﻰ ﻟﻭ ﺘﻌﻤﺩﻨﺎ ﺘﺠﺎﻫل ﻫﺫﺍ ﺍﻹﻁﺎﺭ ﺍﻟﺘﺤﻠﻴﻠﻲ ﺍﻟﺫﻱ ﺘﺸ ﹶﻜّل ﻓﻴﻪ ﻤﻔﺎﻫﻴﻡ ﺍﻟﻌﻭﻟﻤﺔ ﻭﺍﻟﻌﺎﻟﻤﻴﺔ‬ ‫ﻼ ‪ ،‬ﻓﺈﻥ ﺍﻟﻭﺍﻗﻊ ﻭﻤﺘﻁﻠﺒﺎﺘﻪ ﻭﺘﺭﻜﻴﺒﻪ ﻭﺘﻌﻘﺩﻩ ﻟﻥ ﻴﺴﻤﺢ ﻟﻨﺎ ﺒﺫﻟﻙ ﻟﻭﻗﺕ‬ ‫ﺤﻴﺯﹰﺍ ﻭﺍﻗﻌﻴﹰﺎ ﻓﺎﻋ ﹰ‬ ‫ﻁﻭﻴل‪ .‬ﻭﺒﺎﻟﺘﺎﻟﻲ ﻓﻌﻠﻴﻨﺎ ﺃﻥ ﻨﺴﺘﺤﻀﺭ ﺩﺍﺌﻤﺎ ﻫﺫﺍ ﺍﻷﻤﺭ ﻟﻜﻭﻨﻪ ﺃﺼﺒﺢ ﻤﻥ ﻤﻜﻭﻨﺎﺕ‬ ‫ﻥ ﺍﻟﻤﻨﻅﻭﺭ ﺍﻟﺤﻀﺎﺭﻱ‬ ‫ﻭﺍﻗﻌﻨﺎ‪ ،‬ﻭﻤﻥ ﻟﻭﺍﺯﻡ ﺍﻟﺘﺤﻠﻴل ﺍﻟﻤﻭﻀﻭﻋﻲ ﻟﻠﻤﺸﻜﻼﺕ ﺍﻹﻨﺴﺎﻨﻴﺔ ﺃ ّ‬ ‫)‪(1‬‬

‫‪To understand the major themes of the present global transformation from a western‬‬ ‫‪perspective please refer to: Willis Harman, Global Mind Change, Second Edition, San‬‬ ‫‪Francisco, Berret Koehler Publishers, Inc., 1998. & Ulrich Beck, Risk Society: Towards a‬‬ ‫& ‪New Modernity, Translated by Mark Ritter, First Ed. London: Sage Publications, 1992.‬‬ ‫‪Risk Society and Beyond: Critical Issues for Social Theory, Edited by: Barbara Adam,‬‬ ‫‪Ulrich Beck and Joost Van Lonn, London: Sage Publications, 2000‬‬ ‫)‪(2‬‬

‫‪For further details on the issue of the economic, political, cultural and religious‬‬ ‫‪dimension of Globalization refer to: Malcolm Waters, Globalization, First Edition, London‬‬ ‫‪and New York: Routledge, 1995.‬‬

‫ﺘﻔﻜ ﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (4‬ﻋﺩﺩ )‪2002 ، (1‬ﻡ‪1423/‬ﻫـ‬

‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ‬

‫ﺍﻟﺠﺩﻴﺩ ﻴﻨﺒ ﹶﻐّﻲ ﺃﻥ ﻴُﻔ َﻌّل ﺩﻭﺭ ﺍﻟﺩﻴﻥ ﻓﻲ ﺍﻟﺒﻨﺎﺀ ﺍﻟﺜﻘﺎﻓﻲ ‪ ،‬ﺫﻟﻙ ﻷﻥ ﺍﻟﺩﻴﻥ ﻤﻥ ﺃﻗﻭﻯ ﻭﺃﻓﻌل‬ ‫ﻭﺃﻨﺴﺏ ﺍﻟﻌﻭﺍﻤل ﻭﺍﻟﻌﻨﺎﺼﺭ ﺍﻟﺘﻲ ﻴﻤﻜﻥ ﺃﻥ ﺘﺤﺩﺙ ﺍﻟﺘﻭﺍﺯﻥ ﻓﻲ ﺤﺭﻜﺔ ﻋﻭﻟﻤﺔ ﺍﻟﻌﺎﻟﻡ‪.‬‬ ‫ﺇﻨﻪ ﻟﻤﻥ ﺍﻟﻤﻔﻴﺩ ﺠﺩﹰﺍ ﺃﻥ ﻨﻌﺎﻟﺞ ﻗﻀﺎﻴﺎ ﺍﻟﺩﻴﻥ‪ ،‬ﻭﺩﻭﺭﻩ ﻓﻲ ﺒﻨﺎﺀ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻌﺎﻟﻤﻴﺔ‬ ‫ﺍﻟﻤﺘﺤﻀﺭﺓ ﻀﻤﻥ ﺇﻁﺎﺭ ﺘﺤﻠﻴﻠﻲ ﻤﻨﻬﺠﻲ ﻴﺭﺒﻁﻪ‪.‬‬ ‫ﻭ‬

‫‪ :‬ﺒﺴﻘﻑ ﺍﻟﻭﻋﻲ ﺍﻟﻤﻌﺭﻓﻲ ﻭﺍﻟﺤﻀﺎﺭﻱ ﺍﻟﻘﺎﺌﻡ‪.‬‬

‫ﺜﺎ ﻴـﺎ‪ :‬ﺒﻅﺭﻭﻓﻨﺎ ﻭﺃﻭﻀﺎﻋﻨﺎ ﻭﺤﺎﺠﺎﺘﻨﺎ ﻭﺁﻤﺎﻟﻨﺎ ﻭﺘﺼﻭﺭﺍﺘﻨﺎ ‪.‬‬ ‫ﺜﺎﻟﺜـﺎ‪ :‬ﺒﻌﻼﻗﺎﺘﻨﺎ ﻭﺼﻼﺘﻨﺎ ﺍﻟﻤﺤﻠﻴﺔ ﻭﺍﻟﺩﻭﻟﻴﺔ ﻭﺍﻟﻌﺎﻟﻤﻴﺔ ‪ ،‬ﻭﺒﻤﺼﺎﻟﺤﻨﺎ ﺍﻻﺴﺘﺭﺍﺘﻴﺠﻴﺔ ‪.‬‬ ‫ﺭﺍ ـﺎ‪ :‬ﺒﻘﻴﻤﻨﺎ ﻭﺃﺼﺎﻟﺘﻨﺎ ﻭﺘﺭﺍﺜﻨﺎ ‪.‬‬ ‫ﺎﻤﺴﺎ‪ :‬ﺒﺤﻭﺍﺭﻨﺎ ﻭﺍﺘﺼﺎﻟﻨﺎ ﺍﻟﻌﺎﻟﻤﻲ ﺒﺎﻵﺨﺭﻴﻥ‪ .‬ﻫﺫﺍ ﻤﻥ ﺠﻬﺔ ﻭﻤﻥ ﺠﻬﺔ ﺃﺨﺭﻯ ﻴﻨﺒﻐﻲ‬ ‫ﻟﻨﺎ ﺃﻥ ﻨﻌﺎﻟﺞ ﻤﻭﻀﻭﻋﺎﺕ ﺍﻟﺩﻴﻥ ﻭﺍﻟﺜﻘﺎﻓﺔ ﻭﻓﻕ ﻤﻨﻅﻭﺭ ﺤﻀﺎﺭﻱ ﻤﻨﻬﺠﻲ‬ ‫ﻤﺘﻜﺎﻤل ﻻ ﻨﻐﻔل ﻓﻴﻪ ﻤﺠﻤﻭﻉ ﺍﻟﻌﻨﺎﺼﺭ؛ ﻭﺍﻟﻌﻭﺍﻤل ﺍﻟﺘﻲ ﻟﻬﺎ ﺘﺄﺜﻴﺭ ﻓﻲ ﺩﺭﺍﺴﺔ‬ ‫ﻤﺜل ﻫﺫﻩ ﺍﻟﻤﻭﻀﻭﻋﺎﺕ‪ ،‬ﻭﻻ ﻨﺴﻘﻁ ﻤﻥ ﺘﺤﻠﻴﻠﻨﺎ ﺍﻟﻌﻭﺍﻤل ﺍﻟﺘﻲ ﻨﺭﺍﻫﺎ ﻻ ﺘﺘﻭﺍﻓﻕ‬ ‫ﻭﺘﺼﻭﺭﺍﺘﻨﺎ ﺃﻭ ﻤﻭﺍﻗﻔﻨﺎ ﺍﻟﺸﺨﺼﻴﺔ‪ ،‬ﻭﻟﻜﻥ ﺃﻥ ﻨﺤﻠل ﺍﻟﻅﺎﻫﺭﺓ ﺍﻟﺩﻴﻨﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﻴﺔ‬ ‫ﻭﺍﻟﻘﻴﻤﻴﺔ ﺘﺤﻠﻴﻼ ﻤﻨﻬﺠﻴﺎ ﻤﺘﻜﺎﻤﻼ ﻨﺭﻯ ﻤﻥ ﺨﻼﻟﻪ ﺍﻟﺼﻭﺭﺓ ﺍﻟﻜﺎﻤﻠﺔ ﻟﻠﻤﻭﻀﻭﻉ‪،‬‬ ‫ﺤﺘﻰ ﻨﺘﻤﻜﻥ ﻤﻥ ﺘﺤﻘﻴﻕ ﺃﻫﺩﺍﻓﻨﺎ ‪ ،‬ﻭﺘﻭﺠﻴﻪ ﻫﺫﻩ ﺍﻟﻌﻭﺍﻤل ﻟﺘﺼﺒﺢ ﻋﻭﺍﻤل ﺒﻨﺎﺀ‬ ‫ﻓﻲ ﻭﻋﻴﻨﺎ ﻭﺤﻴﺎﺘﻨﺎ‪ .‬ﻭﻫﻨﺎ ﻴﻨﺒﻐﻲ ﺃﻥ ﻨﺤﹶﻠّل ﻤﻭﻀﻭﻋﺎﺕ ﺍﻟﺩﻴﻥ ﻭﺍﻟﺜﻘﺎﻓﺔ ﻟﻴﺱ ﻓﻘﻁ‬ ‫ﻤﻥ ﻤﻨﻅﻭﺭ ﺃﺤﺎﺩﻱ ﺍﻟﺘﺭﻜﻴﺯ ؛ ﻭﻟﻜﻥ ﻴﻨﺒﻐﻲ ﺃﻥ ﻨﺄﺨﺫ ﺒﻌﻴﻥ ﺍﻻﻋﺘﺒﺎﺭ ﻜل‬ ‫ﻤﻘﻭﻤﺎﺕ ﺍﻟﻤﻨﻅﻭﺭ ﺍﻟﺤﻀﺎﺭﻱ ﺍﻟﺸﻤﻭﻟﻲ ﺍﻟﻤﺘﻜﺎﻤل ﺍﻟﺫﻱ ﻴﺴﺘﻭﻋﺏ ﻜل ﺍﻟﻤﻌﻁﻴﺎﺕ‬ ‫ﻭﺍﻟﻌﻭﺍﻤل ﻭﺍﻟﻤﺤﺩﺩﺍﺕ ﺍﻟﺘﻲ ﺘﻘﺩﻤﻬﺎ ﻟﻨﺎ ﺍﻟﻌﻠﻭﻡ ﺍﻟﺩﻴﻨﻴﺔ ﻭﺍﻟﻌﻠﻭﻡ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻭﺤﺘﻰ‬ ‫ﺍﻟﻌﻠﻭﻡ ﺍﻟﻁﺒﻴﻌﻴﺔ ‪ .‬ﻓﺎﻟﻤﻁﻠﻭﺏ ﺤﻘﹰﺎ ﻓﻲ ﺩﺭﺍﺴﺔ ﺍﻟﺩﻴﻥ ﻭﺍﻟﺜﻘﺎﻓﺔ ﻫﻭ ﺘﺸﻜﻴل ﻤﻨﻅﻭﺭ‬ ‫ﻤﺘﻜﺎﻤل ﻴﺴﺘﻭﻋﺏ ﺒﻌﻤﻕ ﺤﻘﻴﻘﺘﻬﻤﺎ ﻭﻁﺒﻴﻌﺘﻬﻤﺎ ﻭﻭﻅﻴﻔﺘﻬﻤﺎ ﻭﺩﻴﻨﺎﻤﻴﻜﻴﺘﻬﻤﺎ‬ ‫ﺍﻹﺠﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﺘﺎﺭﻴﺨﻴﺔ ‪.‬‬

‫ﻭ ﻤ ﻭﺭ‬

‫ﺎﺭ ﻟ ﺭﺍﺴ‬

‫ﻭﺭ ﺍﻟ ﻴﻥ‬

‫ﺘ ﻜﻴل ﺍﻟﺜﻘﺎ‬

‫ﺍﻟ ﺎﻋﻠ‬

‫‪ .‬ﻋ ﺍﻟ ﻴ‬

‫ﺭﻏﻭ‬

‫ﻥ ﺍﻟﺭﺅﻴﺔ‬ ‫ﻥ ﺘﺄﻜﻴﺩﻨﺎ ﻋﻠﻰ ﺍﻟﻤﻨﻅﻭﺭ ﺍﻟﺤﻀﺎﺭﻱ ﺍﻟﺸﻤﻭﻟﻲ ﻀﺭﻭﺭﻱ ﻷ ّ‬ ‫ﺇّ‬ ‫ﺍﻟﺘﺒﻌﻴﻀﻴﺔ‪ ،‬ﻭﺍﻹﺴﻘﺎﻁﻴﺔ ‪ ،‬ﻭﺍﻟﺠﺯﺌﻴﺔ ﻭﺍﻷﺤﺎﺩﻴﺔ ﻓﻲ ﺩﺭﺍﺴﺔ ﺍﻟﺩﻴﻥ ﻭﺍﻟﺜﻘﺎﻓﺔ ﻟﻡ ﺘﻌﺩ ﻗﺎﺩﺭﺓ‬ ‫ﻥ ﺍﻟﺒﺤﺙ ﺍﻟﺤﺎﻟﻲ ﻴﺩﻭﺭ ﺤﻭل‬ ‫ﻋﻠﻰ ﺇﻋﻁﺎﺀ ﺍﻟﺼﻭﺭﺓ ﺍﻟﻜﺎﻤﻠﺔ ﻭﺍﻟﻤﻭﻀﻭﻋﻴﺔ ﻟﻘﻀﺎﻴﺎﻫﻤﺎ ‪ .‬ﺇ ّ‬ ‫ﺒﻴﺎﻥ ﺍﻟﺩﻭﺭ ﺍﻟﺫﻱ ﻴﻤﻜﻥ ﺃﻥ ﻴﺅﺩﻴﻪ ﺍﻟﺩﻴﻥ ﻓﻲ ﺘﺸﻜﻴل ﺍﻟﺜﻘﺎﻓﺔ ﻭﻓﻕ ﻤﻨﻅﻭﺭ ﺤﻀﺎﺭﻱ‬ ‫ﻤﺘﻜﺎﻤل ‪ .‬ﻭﻋﻠﻰ ﻭﻓﻕ ﻫﺫﺍ ﺍﻟﻤﻨﻅﻭﺭ ﺍﻟﻤﻘﺘﺭﺡ ﻴﺒﺩﻭ ﻟﻨﺎ ﺍﻟﺩﻴﻥ ﻤﺼﺩﺭﹰﺍ ﺃﺴﺎﺴﻴ ﹰﺎ ﻟﻠﻘﻴﻡ‬ ‫ﺍﻷﺨﻼﻗﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﻴﺔ ‪ ،‬ﻭﻤﺼﺩﺭﹰﺍ ﻀﺭﻭﺭﻴ ﹰﺎ ﻟﺘﺸﻜﻴل ﺍﻟﺭﺅﻴﺔ ﻭﺍﻟﻨﻤﻭﺫﺝ ﻭﺍﻟﻤﻨﻬﺞ ﺍﻟﻤﻁﻠﻭﺏ‬ ‫ﻟﺒﻨﺎﺀ ﺜﻘﺎﻓﺔ ﻤﺘﺤﻀﺭﺓ ﺘﻜﻭﻥ ﻗﺎﺩﺭﺓ ﻋﻠﻰ ﺒﻨﺎﺀ ﺍﻹﻨﺴﺎﻥ ﺍﻟﺼﺎﻟﺢ ﻭﺍﻟﻤﺠﺘﻤﻊ ﺍﻟﻤﺘﻘﺩﻡ‬ ‫ﻭﺍﻟﺤﻀﺎﺭﺓ ﺍﻟﻤﺘﻭﺍﺯﻨﺔ ‪.‬‬ ‫ﻭﺍﻟﺒﺤﺙ ﻜﺫﻟﻙ ﻴﺤﺎﻭل ﺃﻥ ﻴﺒﺭﺯ ﺍﻟﺩﻴﻨﺎﻤﻴﻜﺎ ﺍﻟﺨﺎﺼﺔ ﻟﻠﺩﻴﻥ ﻓﻲ ﻓﺎﻋﻠﻴﺘﻪ ﺍﻟﺜﻘﺎﻓﻴﺔ‬ ‫ﺤﻴﻨﻤﺎ ﻴﺘﺤﻭل ﺇﻟﻰ ﻗﻭﺓ ﺤﻴﻭﻴﺔ ﻓﻲ ﺼﻨﺎﻋﺔ ﺍﻟﺜﻘﺎﻓﺔ‪ .‬ﻜﻤﺎ ﻴﻨﺒﻪ ﺇﻟﻰ ﻀﺭﻭﺭﺓ ﺍﻟﻨﻅﺭ ﺇﻟﻰ‬ ‫ﺍﻟﺜﻘﺎﻓﺔ ﻟﻴﺱ ﺒﺎﻋﺘﺒﺎﺭﻫﺎ ﺫﻟﻙ "ﺍﻟﻜل ﺍﻟﻤﺭﻜﺏ" ﻓﻘﻁ –ﻋﻠﻰ ﺤﺩ ﺘﻌﺒﻴﺭ ﺘﺎﻴﻠﻭﺭ‪ -‬ﻭﻟﻜﻥ‬ ‫ﺒﺎﻋﺘﺒﺎﺭﻫﺎ ﺫﻟﻙ "ﺍﻟﺘﺭﻜﻴ‬

‫ﺍﻟﻜﻠ "‬

‫)‪(1‬‬

‫ﻟﻺﻨﺴﺎﻥ ﻭﺍﻟﻤﺠﺘﻤﻊ ﻭﺍﻟﺤﻀﺎﺭﺓ‪ .‬ﻭﺒﻌﺒﺎﺭﺓ ﺃﺨﺭﻯ ﺃﻥ‬

‫ﻨﻨﻘل ﺍﻟﺘﺤﻠﻴل ﻤﻥ ﺍﻟﺴﻜﻭﻥ ﺇﻟﻰ ﺍﻟﺩﺍﻴﻨﺎﻤﻴﺔ ‪ ،‬ﻭﻤﻥ ﺍﻟﺜﺒﺎﺕ ﺇﻟﻰ ﺍﻟﺘﻐﻴﱡﺭ‪ ،‬ﻭﻤﻥ ﺍﻟﻭﺼﻑ ﺇﻟﻰ‬ ‫ﺍﻟﺘﺤﻠﻴل ﻭﺍﻟﺘﺭﻜﻴﺏ‪ ،‬ﻭﻤﻥ ﺍﻟﺘﻌﺎﻗﺏ ﻭﺍﻟﺘﻭﺍﺭﺙ ﻭﺍﻟﺘﻜﺭﺍﺭ ﻭﺍﻟﺭﺘﺎﺒﺔ ﺇﻟﻰ ﺍﻟﺼﻴﺭﻭﺭﺓ‬ ‫ﻭﺍﻟﺘﺠﺩﻴﺩ ﻭﺍﻹﺒﺩﺍﻋﻴﺔ ‪ ،‬ﻓﺒﻬﺫﻩ ﺍﻟﺼﻭﺭﺓ ﻨﺴﺘﻁﻴﻊ ﺃﻥ ﻨﺭﻯ ﺍﻟﺜﻘﺎﻓﺔ ‪ ،‬ﻜﻌﺎﻤل ﺒﻨﺎﺀ ﻭﺘﻐﻴﻴﺭ‬ ‫ﻭﺘﺠﺩﻴﺩ ﻭﺇﺒﺩﺍﻉ ﻴﺴﺎﻫﻡ ﻓﻲ ﺘﺤﻘﻴﻕ ﻤﺸﺎﺭﻴﻊ ﺘﻨﻤﻴﺘﻨﺎ ﻭﺇﺴﺘﺭﺍﺘﻴﺠﻴﺎﺕ ﺘﻁﻭﺭﻨﺎ‪ ،‬ﻭﺒﻬﺫﺍ‬ ‫ﺍﻟﻤﻌﻨﻰ ﻴﺘﺤﻭل ﺍﻟﺩﻴﻥ ‪ ،‬ﻭﺘﺘﺤﻭل ﺍﻟﺜﻘﺎﻓﺔ ﺇﻟﻰ ﻗﻴﻡ ﺒﻨﺎﺀ ﻭﺒﻨﺎﺀ ﻗﻴﻤﻲ ﻴﻔﻴﺩ ﺍﻟﻔﺭﺩ ﻭﺍﻟﻤﺠﺘﻤﻊ‬ ‫ﻀﺭ ﺃﻭ‬ ‫ﻭﻴﺴﺎﻫﻡ ﻓﻲ ﺨﻠﻕ ﺍﻟﻠﺤﻤﺔ ﺍﻟﺤﻀﺎﺭﻴﺔ ﻭﺍﻹﺭﺍﺩﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺍﻟﻼﺯﻤﺔ ﻷﻱ ﺘﺤ ﱡ‬ ‫ﺘﻘﺩﻡ‪ .‬ﻭﻟﻤﻌﺎﻟﺠﺔ ﻫﺫﻩ ﺍﻹﺸﻜﺎﻟﻴﺔ ﻴﺤﺎﻭل ﺍﻟﺒﺤﺙ ﺍﻟﺘﻌﺭﻴﺞ ﻋﻠﻰ ﺍﻟﻌﻨﺎﺼﺭ ﺍﻵﺘﻴﺔ ‪:‬‬ ‫ﻭ ‪ :‬ﻤﺩﺍﺨل ﺍﻹﻁﺎﺭ ﺍﻟﻤﻨﻬﺠﻲ ﻟﺩﺭﺍﺴﺔ ﺩﻭﺭ ﺍﻟﺩﻴﻥ ﻓﻲ ﺘﺸﻜﻴل ﺍﻟﺜﻘﺎﻓﺔ‪.‬‬ ‫)‪(1‬‬

‫‪For further details see, Joel S. Kohn, Culture, Multiculture, Postculture, London: Sage‬‬ ‫‪Publications, 1995, p. 128 onward.‬‬

‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ‬

‫ﺘﻔﻜ ﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (4‬ﻋﺩﺩ )‪2002 ، (1‬ﻡ‪1423/‬ﻫـ‬

‫ﺜﺎ ﻴﺎ‪ :‬ﻤﺤﺩﺩﺍﺕ ﺍﻟﻤﻨﻅﻭﺭ ﺍﻟﺤﻀﺎﺭﻱ ﻟﺘﺤﻠﻴل ﺩﻭﺭ ﺍﻟ َّﺩﻴﻥ ﻓﻲ ﺘﺸﻜﻴل ﺍﻟﺜﻘﺎﻓﺔ‪.‬‬ ‫ﺜﺎﻟﺜﺎ‪ :‬ﻤﻼﺤﻅﺎﺕ ﺤﻭل ﺩﻭﺭ ﺍﻟ َّﺩﻴﻥ ﻓﻲ ﺘﺸﻜﻴل ﺍﻟﻘﻴﻡ ﺍﻟﺜﻘﺎﻓﻴﺔ ﻭﺍﻷﺨﻼﻗﻴﺔ‪.‬‬ ‫ﻭ ‪:‬ﻤﺍ لﺍ‬ ‫ﻤﻭ‬

‫ﺍﻟ ﻴﻥ‬

‫ﻭﺭ ﺍﻟ ﻴﻥ‬

‫ﺎﺭ ﺍﻟﻤ‬

‫ﻟ ﺭﺍﺴ‬

‫ﺍﻟﻭ ﻭ ﺍﻟ‬

‫ﺎﺭ ﺍ ﺴﺎ‬

‫ﺘ ﻜﻴل ﺍﻟﺜﻘﺎ‬

‫ﻟﻘﺩ ﺃﺼﺒﺤﺕ ﺩﺭﺍﺴﺔ ﺍﻟ َﺩّﻴﻥ )‪(1‬ﻭﺍﻟﻌﻨﺎﻴﺔ ﺒﻘﻀﺎﻴﺎﻩ ﻤﻥ ﺍﻟﻤﻭﻀﻭﻋﺎﺕ ﺫﺍﺕ ﺍﻷﻫﻤﻴﺔ‬ ‫ﻭﺍﻟﺤﻴﻭﻴﺔ ﻓﻲ ﻤﺨﺘﻠﻑ ﺍﻟﻤﺠﺘﻤﻌﺎﺕ ﺍﻹﻨﺴﺎﻨﻴﺔ‪ .‬ﻓﻠﻡ ﺘﻌﺩ ﻤﺴﺄﻟﺔ ﺩﺭﺍﺴﺔ ﺍﻟ َﺩّﻴﻥ ﻭﺍﻟﻨﻅﺭ ﻓـﻲ‬ ‫ﻗﻀﺎﻴﺎﻩ ﻤﻥ ﻋﻤل ﺍﻟﺨﻭﺍﺹ ﻤﻥ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﺒـﺎﺤﺜﻴﻥ ﻓـﻲ ﻋﻠـﻡ ﺍﻻﺠﺘﻤـﺎﻉ ﺍﻟـﺩﻴﻨﻲ‬ ‫ﻭﺍﻻﻨﺜﺭﺒﻭﻟﻭﺠﻴﺎ ﺍﻟﺩﻴﻨﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﻴﺔ ﺃﻭ ﻋﻠﻡ ﺘﺎﺭﻴﺦ ﺍﻷﺩﻴﺎﻥ ﻭﻋﻠﻡ ﻤﻘﺎﺭﻨﺔ ﺍﻷﺩﻴﺎﻥ ﻭﻓﻠﺴـﻔﺔ‬ ‫ﺍﻷﺩﻴﺎﻥ ﻭﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﺩﻴﻨﻴﺔ ﺍﻟﻤﻌﺎﺼﺭﺓ‪ ..‬ﻭﻏﻴﺭﻫﺎ ﻤﻥ ﺍﻟﻤﺒﺎﺤـﺙ ﺍﻟﻌﻠﻤﻴـﺔ )‪ ،(2‬ﻭﻟﻜـﻥ‬ ‫ﺃﺼﺒﺢ ﻤﻭﻀﻭﻉ ﺍﻟﺩﻴﻥ ﻴﺸﻐل ﻭﻋﻲ ﺍﻹﻨﺴﺎﻥ ﻋﻤﻭﻤﺎ ﻓﻲ ﺍﻟﻤﺠﺘﻤﻊ ﺍﻹﻨﺴﺎﻨﻲ ﺍﻟﻤﻌﺎﺼـﺭ‪.‬‬ ‫ﻓﺎﻹﺸﻜﺎﻟﻴﺎﺕ ﺍﻟﺩﻴﻨﻴﺔ ﻭﺘﺭﺩﺩﻫﺎ ﻟﻡ ﺘﻌﺩ ﺤﻜﺭﹰﺍ ﻋﻠﻰ ﻓﺌﺔ ﻤ ﱠﻌﻴﻨﺔ ﻤﻥ ﺍﻟﻤﺘﺨﺼﺼﻴﻥ ‪ ،‬ﻭﻟﻜﻨﻬﺎ‬ ‫ﺘﺤ ﱠﻭﻟﺕ ﺇﻟﻰ ﻤﻭﻀﻭﻉ ﻭﻋﻲ ﻴﺨﺹ ﺍﻹﻨﺴﺎﻥ ﺍﻟﺒﺎﺤﺙ ﻓﻲ ﻋﻤﻘﻪ ﺍﻟﺩﻴﻨﻲ‪ ،‬ﻭﻓـﻲ ﺘﺭﻜﻴﺒـﻪ‬ ‫ﺍﻟﻔﻁﺭﻱ ﺍﻟ َﺩّﻴﻨﻲ )‪ .(3‬ﻓﺎﻟﻤﺴﺄﻟﺔ ﺍﻟﺩﻴﻨﻴﺔ ﺍﻟﺘﻲ ﺭﺍﻓﻘﺕ ﻜﺎﻤل ﺍﻟﺘﻁﻭﺭ ﻭﺍﻟﻭﺠﻭﺩ ﺍﻹﻨﺴﺎﻨﻲ ﻤﻨﺫ‬ ‫ﺒﺩﺍﻴﺘﻪ ﻜﺎﻨﺕ ﻭﻤﺎ ﺘﺯﺍل ﻭﺴﺘﺒﻘﻰ ﻗﻀﻴﺔ ﺤﺎﺴﻤﺔ ﻴﺘﺤ ﱠﺩﺩ ﺒﻬﺎ ﻗﺴﻡ ﻜﺒﻴﺭ ﻤﻥ ﻭﻋﻲ ﺍﻹﻨﺴﺎﻥ‪،‬‬ ‫ﻭﺍﺘﺠﺎﻫﺎﺘﻪ ﺍﻟﺤﺎﻀﺭﺓ ‪ ،‬ﻭﻤﺼﺎﺌﺭﻩ ﺍﻟﻤﺴﺘﻘﺒﻠﻴﺔ‪ .‬ﻓﻤﻤﺎ ﻻ ﺸﻙ ﻓﻴﻪ ﺃﻥ ﺍﻟﺩﻴﻥ ﻴﻌﺘﺒﺭ ﻭﺍﺤـﺩﺍ‬ ‫ﻤﻥ ﺍﻟﺒﻨﻰ ﺍﻟﺘﺭﻜﻴﺒﻴﺔ ﻟﻠﻭﻋﻲ ﺍﻟﻭﺠﻭﺩﻱ ﺍﻹﻨﺴﺎﻨﻲ‪ ،‬ﻭﻤﻥ ﺍﻷﺼﻭل ﺍﻟﻜﺒﺭﻯ ﻟﻠﺒﻨﺎﺀ ﺍﻟﺜﻘـﺎﻓﻲ‬ ‫ﺍﻟﺤﻀﺎﺭﻱ ﺍﻟﺒﺸﺭﻱ‪ ،‬ﺇﺫ ﺃﻨﻨﺎ ﻤﻬﻤﺎ ﺤﺎﻭﻟﻨﺎ ﺃﻥ ﻨﻘﺼﻲ ﺍﻟﺩﻴﻥ –ﺒﻤﻌﻨﺎﻩ ﺍﻟﻌﺎﻡ‪ -‬ﻤﻥ ﺍﻟﺘﺠﺭﺒﺔ‬ ‫)‪(1‬‬

‫ﺃﻨﻅﺭ‪ :‬ﻨﺒﻴل ﻤﺤﻤﺩ ﺘﻭﻓﻴﻕ ﺍﻟﺴﻤﺎﻟﻭﻁﻲ‪ ،‬ﺍﻟﺩﻴﻥ ﻭﺍﻟﺒﻨﺎﺀ ﺍﻻﺠﺘﻤﺎﻋﻲ‪ ،‬ﺍﻟﺠﺯﺀ ﺍﻷﻭل‪ ،‬ﺍﻟﻁﺒﻌﺔ ﺍﻷﻭﻟﻰ‪،‬‬

‫ﺠﺩﺓ‪ :‬ﺩﺍﺭ ﺍﻟﺸﺭﻭﻕ ﻟﻠﻨﺸﺭ ﻭﺍﻟﺘﻭﺯﻴﻊ ﻭﺍﻟﻁﺒﺎﻋﺔ‪1981 ،‬ﻡ ‪ ،‬ﺹ ‪ 11‬ﻭﻤﺎ ﺒﻌﺩﻫﺎ‪.‬‬

‫)‪ (2‬ﺭﺍﺠﻊ‪ :‬ﺴﺎﻤﻴﺔ ﻤﺼﻁﻔﻰ ﺍﻟﺨﺸﺎﺏ‪ ،‬ﺩﺭﺍﺴﺎﺕ ﻓﻲ ﻋﻠﻡ ﺍﻻﺠﺘﻤﺎﻉ ﺍﻟﺩﻴﻨﻲ‪ ،‬ﺍﻟﻜﺘﺎﺏ ﺍﻷﻭل‪ :‬ﻋﻠﻡ‬

‫ﺍﻻﺠﺘﻤﺎﻉ ﺍﻟﺩﻴﻨﻲ‪ ،‬ﺍﻟﻁﺒﻌﺔ ﺍﻟﺜﺎﻨﻴﺔ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ‪ :‬ﺩﺍﺭ ﺍﻟﻤﻌﺎﺭﻑ‪1993 ،‬ﻡ ‪ ،‬ﺹ ‪ 33‬ﻭﻤﺎ ﺒﻌﺩﻫﺎ‪.‬‬ ‫)‪(3‬‬

‫ﻟﻤﺯﻴﺩ ﻤﻥ ﺍﻟﺘﻔﺎﺼﻴل ﺭﺍﺠﻊ‪ :‬ﺃﺤﻤﺩ ﺤﺴﻥ ﺒﺭﻜﺎﺕ‪ ،‬ﻓﻁﺭﺓ ﺍﷲ ﺍﻟﺘﻲ ﻓﻁﺭ ﺍﻟﻨﺎﺱ ﻋﻠﻴﻬﺎ‪ ،‬ﻋﻤﺎﻥ‪ :‬ﺩﺍﺭ‬

‫ﺍﻟﺒﺸﻴﺭ ﻟﻠﻨﺸﺭ ﻭﺍﻟﺘﻭﺯﻴﻊ‪1987 ،‬ﻡ‪.‬‬

‫ﻭ ﻤ ﻭﺭ‬

‫ﺎﺭ ﻟ ﺭﺍﺴ‬

‫ﻭﺭ ﺍﻟ ﻴﻥ‬

‫ﺘ ﻜﻴل ﺍﻟﺜﻘﺎ‬

‫ﺍﻟ ﺎﻋﻠ‬

‫‪ .‬ﻋ ﺍﻟ ﻴ‬

‫ﺭﻏﻭ‬

‫ﺍﻟﺤﻀﺎﺭﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﻴﺔ ﺍﻹﻨﺴﺎﻨﻴﺔ‪ ،‬ﻭﻤﻬﻤﺎ ﺤﺎﻭﻟﻨﺎ ﺃﻥ ﻨﺒﺭﺭ ﻀﺭﻭﺭﺓ ﻋﺯل ﺍﻟﺩﻴﻥ ﻋﻥ ﺍﻟﻔﻌل‬ ‫ﺍﻟﺤﻀﺎﺭﻱ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ﻭﺍﻟﺜﻘﺎﻓﻲ‪ ،‬ﻓﺈﻨﻨﺎ ﻋﺒﺜﹰﺎ ﻨﺤﺎﻭل –ﺤﺘﻰ ﻭﻟﻭ ﺒﺩﺍ ﻟﻨـﺎ ﺃﻨﻨـﺎ ﻨﺤﻘـﻕ‬ ‫ﻨﺘﺎﺌﺞ‪ -‬ﻷﻨﻨﺎ ﺒﻤﺤﺎﻭﻟﺘﻨﺎ ﻫﺫﻩ ﻨﺼﺎﺩﻡ ﺴﻨﻥ ﺍﻟﻔﻁﺭﺓ ﻭﻁﺒﺎﺌﻊ ﺍﻟﻌﻤﺭﺍﻥ ﺍﻹﻨﺴﺎﻨﻲ ﻭﻗـﻭﺍﻨﻴﻥ‬ ‫ﺍﻟﺘﺸﻜﻴل ﺍﻟﻜﻭﻨﻲ ﺍﻟﻌﺎﻡ‪ .‬ﻓﺎﻟﺩﻴﻥ ﻤﻌﻁﻰ ﻜﻭﻨﻲ ﻭﻭﺠﻭﺩﻱ ﺃﺼﻴل ﻓﻲ ﺍﻟﺘﺠﺭﺒـﺔ ﺍﻹﻨﺴـﺎﻨﻴﺔ‬ ‫ﻥ ﺍﻟـﺩﻴﻥ ﻴﺸـ ّﹶﻜل‬ ‫ﺒﺄﺒﻌﺎﺩﻫﺎ ﺍﻟﺤﻀﺎﺭﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﻴﺔ ﻭﺍﻷﺨﻼﻗﻴﺔ ﻭﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻟﻌﻤﺭﺍﻨﻴﺔ‪ .‬ﺫﻟﻙ ﺃ ّ‬ ‫ﻼ ﺠﻭﻫﺭﻴﹰﺎ ﻓﻲ ﺍﻟﺒﻨﺎﺀ ﺍﻹﻨﺴﺎﻨﻲ‪ ،‬ﻭﻓﻲ ﺍﻟﻌﻤﻕ ﺍﻟﻭﺠﻭﺩﻱ ﻟﻬﺫﺍ ﺍﻹﻨﺴﺎﻥ‪ .‬ﻭﻜﻤﺎ ﻴﻌﺒ َّﺭﻋﻥ‬ ‫ﺃﺼ ﹰ‬ ‫ﺫﻟﻙ ﻤﺎﻟﻙ ﺒﻥ ﻨﺒﻲ ﻓﺈﻨﻪ‪" :‬ﻜﻠﻤﺎ ﺃﻭﻏل ﺍﻟﻤﺭﺀ ﻓﻲ ﺍﻟﻤﺎﻀﻲ ﺍﻟﺘـﺎﺭﻴﺨﻲ ﻟﻺﻨﺴـﺎﻥ‪ ،‬ﻓـﻲ‬ ‫ﺍﻷﺤﻘﺎﺏ ﺍﻟﺯﺍﻫﺭﺓ ﻟﺤﻀﺎﺭﺘﻪ‪ ،‬ﺃﻭ ﺍﻟﻤﺭﺍﺤل ﺍﻟﺒﺩﺍﺌﻴﺔ‪ ،‬ﻭﺠﺩ ﺴﻁﻭﺭﹰﺍ ﻤﻥ ﺍﻟﻔﻜﺭﺓ ﺍﻟﺩﻴﻨﻴـﺔ ‪.‬‬ ‫ﻭﻟﻘﺩ ﺃﻅﻬﺭ ﻋﻠﻡ ﺍﻵﺜﺎﺭ ﺩﺍﺌﻤﹰﺎ ‪ -‬ﻤﻥ ﺒﻴﻥ ﺍﻷﻁﻼل ﺍﻟﺘﻲ ﻜﺸـﻑ ﻋﻨﻬـﺎ‪ -‬ﺒﻘﺎﻴـﺎ ﺁﺜـﺎﺭ‬ ‫ﺨﺼﺼﻬﺎ ﺍﻹﻨﺴﺎﻥ ﺍﻟﻘﺩﻴﻡ ﻟﺸﻌﺎﺌﺭﻩ ﺍﻟﺩﻴﻨﻴﺔ ‪ ،‬ﺃ ّﻴﹰﺎ ﻜﺎﻨﺕ ﺘﻠﻙ ﺍﻟﺸـﻌﺎﺌﺭ ؛ ﻭﻟﻘـﺩ ﺴـﺎﺭﺕ‬ ‫ﻫﻨﺩﺴﺔ ﺍﻟﺒﻨﺎﺀ ﻤﻥ ﻜﻬﻭﻑ ﺍﻟﻌﺒﺎﺩﺓ ﻓﻲ ﺍﻟﻌﺼﺭ ﺍﻟﺤﺠﺭﻱ ‪ ،‬ﺇﻟﻰ ﺍﻟﻤﻌﺎﺒﺩ ﺍﻟﻔﺨﻤﺔ‪ ،‬ﺠﻨﺒﹰﺎ ﺇﻟﻰ‬ ‫ﺠﻨﺏ ﻤﻊ ﺍﻟﻔﻜﺭﺓ ﺍﻟﺩﻴﻨﻴﺔ ﺍﻟﺘﻲ ﻁﺒﻌﺕ ﻗﻭﺍﻨﻴﻥ ﺍﻹﻨﺴﺎﻥ ﺒل ﻋﻠﻭﻤﻪ ‪ ،‬ﻓﻭﻟﺩﺕ ﺍﻟﺤﻀـﺎﺭﺍﺕ‬ ‫ﻓﻲ ﻅل ﺍﻟﻤﻌﺎﺒﺩ ﻜﻤﻌﺒﺩ ﺴﻠﻴﻤﺎﻥ ﺃﻭ ﺍﻟﻜﻌﺒﺔ‪ .‬ﻤﻥ ﻫﻨﺎﻟﻙ ﻜﺎﻨﺕ ﺘﺸﺭﻕ ﻫـﺫﻩ ﺍﻟﺤﻀـﺎﺭﺍﺕ‬ ‫ﻟﻜﻲ ﺘﻨﻴﺭ ﺍﻟﻌﺎﻟﻡ‪ .‬ﻭﺘﺯﺩﻫﺭ ﻓﻲ ﺠﺎﻤﻌﺎﺘﻪ ﻭﻤﻌﺎﻤﻠﻪ‪ ،‬ﺒل ﻟﻜﻲ ﺘﺠﻠﻲ ﺍﻟﻤﻨﺎﻗﺸﺎﺕ ﺍﻟﺴﻴﺎﺴـﻴﺔ‬ ‫ﻓﻲ ﺒﺭﻟﻤﺎﻨﺎﺘﻪ‪ .‬ﻓﻘﻭﺍﻨﻴﻥ ﺍﻷﻤﻡ ﺍﻟﺤﺩﻴﺜﺔ ﻻﻫﻭﺘﻴﺔ ﻓﻲ ﺃﺴﺎﺴﻬﺎ ‪ ،‬ﺃﻤﺎ ﻤـﺎ ﻴﻁﻠﻘـﻭﻥ ﻋﻠﻴـﻪ‬ ‫ﻗﺎﻨﻭﻨﻬﻡ ﺍﻟﻤﺩﻨﻲ ‪ ،‬ﻓﺈﻨﻪ ﺩﻴﻨﻲ ﻓﻲ ﺠﻭﻫﺭﻩ"‬

‫)‪(1‬‬

‫ﻫﻜﺫﺍ ﺇﺫﻥ ﻴﺘﺴﺠل ﺍﻟـﺩﻴﻥ )‪(2‬ﻓـﻲ ﻭﻋـﻲ‬

‫ﺍﻹﻨﺴﺎﻥ ﻭﻓﻲ ﺘﺠﺎﺭﺒﻪ ﺍﻟﺤﻀﺎﺭﻴﺔ ﺍﻟﻌﺎﻤﺔ‪.‬‬ ‫ﺍﻟ ﺎﻋﻠﻴ ﺍﻟ‬

‫ﺎﺭﻴ ﻟﻠ ﻴﻥ‬

‫)‪ (1‬ﻤﺎﻟﻙ ﺒﻥ ﻨﺒﻲ‪ ،‬ﺍﻟﻅﺎﻫﺭﺓ ﺍﻟﻘﺭﺁﻨﻴﺔ‪ ،‬ﺘﺭﺠﻤﺔ‪ :‬ﻋﺒﺩ ﺍﻟﺼﺒﻭﺭ ﺸﺎﻫﻴﻥ‪ ،‬ﺩﻤﺸﻕ‪ :‬ﺩﺍﺭ ﺍﻟﻔﻜﺭ‪1984 ،‬ﻡ ‪،‬‬

‫ﺹ ‪.69‬‬ ‫)‪(2‬‬

‫‪For further discussion on the issue see: Christopher Dawson, Progress and Religion,‬‬ ‫‪U.S.A: Sherwood Suyden and Company Publications, pp 70-116.‬‬

‫ﺘﻔﻜ ﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (4‬ﻋﺩﺩ )‪2002 ، (1‬ﻡ‪1423/‬ﻫـ‬

‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ‬

‫ﻓﺎﻟﺩﻴﻥ ﺒﻬﺫﺍ ﺍﻟﺤﻀﻭﺭ ﻭﺒﻬﺫﺍ ﺍﻟﺘﺄﺜﻴﺭ ﺍﻟﻌﺎﻡ ﻓﻲ ﻨﻔﺴﻴﺔ ﺍﻹﻨﺴﺎﻥ ﻭﻓﻲ ﻭﻋﻴﻪ ﻭﻋﻘﻠـﻪ‬ ‫ﻭﺴﻠﻭﻜﻪ‪ ،‬ﻭﺘﻔﺎﻋﻼﺘﻪ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﺤﻀﺎﺭﻴﺔ ﻟﻪ ﺍﻤﺘﺩﺍﺩ ﺜﻘﺎﻓﻲ ﻭﺘﺄﺜﻴﺭ ﺤﻀﺎﺭﻱ ﻜﺒﻴـﺭ‪.‬‬ ‫ﻓﻬﻭ ﺒﻬﺫﺍ ﺍﻟﻤﻌﻨﻰ ﻟﻴﺱ ﻤﺠﺭﺩ ﻗﻴﻡ ﺃﻭ ﻤﺒﺎﺩﺉ ﺃﻭ ﻁﻘﻭﺱ ﺃﻭ ﺘـﺄﻤﻼﺕ ﻨﻅﺭﻴـﺔ‪ ،‬ﻭﻟﻜﻨـﻪ‬ ‫ﻴﺘﺠﺴﺩ ﻓﻌﻠﻴﺎ ﻓﻲ ﺇﻁﺎﺭ ﺜﻘﺎﻓﺔ ﻤﻌﻴﻨﺔ‪ .‬ﻓﺎﻟﺩﻴﻥ ﻴﺘﻁﻠﻊ ﺇﻟﻰ ﺃﺩﺍﺀ ﺩﻭﺭ ﺤﻴﻭﻱ ﻓﺎﻋـل‬

‫)‪(1‬‬

‫ﻓـﻲ‬

‫ﺍﻟﺤﻴﺎﺓ ﺍﻟﺒﺸﺭﻴﺔ ﻴﻤﻜﻥ ﺃﻥ ﻨﺴﻤﻴﻪ "ﺍﻟﻔﺎﻋﻠﻴﺔ ﺍﻟﺤﻀﺎﺭﻴﺔ ﻟﻠﺩﻴﻥ"‪ .‬ﻭﻫﺫﻩ ﺍﻟﻔﺎﻋﻠﻴﺔ ﺍﻟﺤﻀﺎﺭﻴﺔ‬ ‫ﻻ ﺘﺘﺤﻘﻕ ﻓﻲ ﻜﺎﻤل ﺘﺸﻜﻴﻠﻬﺎ ﻭﻭﻅﻴﻔﺘﻬﺎ ﺇﻻ ﻓﻲ ﺇﻁﺎﺭ ﺜﻘﺎﻓﻲ ﺸﺎﻤل ﻴﻌﻴﺵ ﻓﻴﻪ ﺍﻹﻨﺴـﺎﻥ‪،‬‬ ‫ﻭ ُﻴﺸﻜل ﻓﻴﻪ ﻗﻴﻤﻪ ﻭﺍﺨﻼﻗﻪ‪ .‬ﻭﻋﻼﻗﺎﺘﻪ ﻭﻨﻤﺎﺫﺝ ﻭﻋﻴﻪ‪ ،‬ﻭﻁﺭﺍﺌـﻕ ﺤﻴﺎﺘـﻪ ‪ ،‬ﻭﺃﻨﺴـﺎﻕ‬ ‫ﺴﻠﻭﻜﻪ‪ ،‬ﻭﻤﻨﺎﻫﺞ ﻨﻅﺭﻩ ﻭﺘﻔﻜﻴﺭﻩ‪ .‬ﻭﻋﻠﻰ ﻫﺫﺍ ﺍﻷﺴﺎﺱ ﺘﻁﺭﺡ ﺃﻤﺎﻤﻨﺎ ﺇﺸـﻜﺎﻟﻴﺔ ﺍﻟﺼـﻠﺔ‬ ‫ﻭﺍﻟﻌﻼﻗﺔ ﺒﻴﻥ ﺍﻟﺩﻴﻥ ﻭﺍﻟﺜﻘﺎﻓﺔ‪.‬‬ ‫ﻓﺈﺫﺍ ﻜﺎﻥ ﺍﻟﺩﻴﻥ ﺒﻤﻔﻬﻭﻤﻪ ﺍﻟﻌﺎﻡ)‪(2‬ﻤﻥ ﺘﺼﻭﺭﹰﺍ ﻜﻭﻨﻴﹰﺎ ﻤﻌﻴﻨـﹰﺎ ﻟﻠﺤﻴـﺎﺓ ﻭﺍﻹﻨﺴـﺎﻥ‬ ‫ﻥ ﻫﺫﺍ ﺍﻟﺘﺼﻭﺭ ﺍﻟﺩﻴﻨﻲ ﻟﻠﻭﺠﻭﺩ ﻻ ﻴﺠﺩ ﻜﺎﻤل ﺒﻨﺎﺌﻪ ﺇﻻ ﺇﺫﺍ ﺘﺤﻭل ﺇﻟﻰ ﻭﺍﻗﻊ‬ ‫ﻭﺍﻟﻭﺠﻭﺩ‪ ،‬ﻓﺈ ّ‬ ‫ﺴﺩ ﻗﻴﻤﻪ ‪ ،‬ﻭﻤﺒﺎﺩﺌﻪ ‪ ،‬ﻭﺘﺼﻭﺭﺍﺘﻪ ‪ .‬ﻭﻤﻔﺎﻫﻴﻤﻪ ﻓﻲ ﺤﻴﺎﺓ ﺍﻹﻨﺴﺎﻥ‪ .‬ﻭﻫﺫﺍ‬ ‫–ﺃﻱ‪ -‬ﺇﻻ ﺇﺫﺍ ﺠ ﱠ‬ ‫ﺍﻟﺘﺠﺴﻴﺩ ﻟﻠﻨﻅﺎﻡ ﺍﻟﺩﻴﻨﻲ ﻭﻤﻀﺎﻤﻴﻨﻪ ﺍﻟﻌﻘﺩﻴﺔ ﻭﺍﻟﺘﺸﺭﻴﻌﻴﺔ ﻭﺍﻷﺨﻼﻗﻴﺔ ﻭﺍﻟﻘﻴﻤﻴﺔ ﻓﻲ ﺍﻟﻭﺍﻗـﻊ‬ ‫ﺍﻟﺜﻘﺎﻓﻲ ﺍﻟﺨﺎﺹ ﻭﺍﻟﻌﺎﻡ ‪ ،‬ﺍﻟﻔﺭﺩﻱ ﻭﺍﻟﺠﻤﺎﻋﻲ ‪ ،‬ﺍﻟﺭﻭﺤﻲ ﻭﺍﻟﻤﺎﺩﻱ ‪ ،‬ﺍﻟﻔﻜﺭﻱ ﻭﺍﻟﻨﻔﺴـﻲ‬ ‫ﻟﻺﻨﺴﺎﻥ ﻴﺘﻡ ﻋﺒﺭ ﻋﻤﻠﻴﺔ ﺃﺴﺎﺴﻴﺔ ﻫﻲ ﻋﻤﻠﻴﺔ "ﺍﻟﺘﺸﻜﻴل ﺍﻟﺜﻘﺎﻓﻲ" ﻟﻠﺸﺨﺼـﻴﺔ ﻭﺍﻟﺠﻤﺎﻋـﺔ‬ ‫ﺍﻹﻨﺴﺎﻨﻴﺔ‪ .‬ﻭﺒﻬﺫﺍ ﺘﺘﻀﺢ ﻤﻌﺎﻟﻡ ﺜﻘﺎﻓﺔ ﻤﺠﺘﻤﻊ ﻤﺎ‪ ،‬ﻭﺘﺘﻤﺎﻴﺯ ﻋﻥ ﻏﻴﺭﻫﺎ ﻤﻥ ﺍﻟﺜﻘﺎﻓﺎﺕ ﻋﻠﻰ‬

‫)‪(1‬‬

‫)‪(2‬‬

‫‪See, John F. Schumaker, Religious Motivation Across Cultures, Motivation and Culture,‬‬ ‫‪Edited by: Munro, Schuaker, Carr, New York and London: Rutledge: 1997, p. 193-210.‬‬

‫ﺍﻟﺫﻱ ﻴﺘﻀﻤﻥ ﺍﻷﺩﻴﺎﻥ ﺍﻟﺴﻤﺎﻭﻴﺔ ﺍﻟﻤﻨﺯﻟﺔ ﻭﻜﺫﻟﻙ ﺍﻷﺩﻴﺎﻥ ﺍﻟﺴﻤﺎﻭﻴﺔ ﺍﻟﻤﻨﺯﻟـﺔ ﻭﺍﻟﻤﺤﺭﻓـﺔ ﻭﻜـﺫﻟﻙ‬ ‫ﻤﺨﺘﻠﻑ ﺍﻟﻤﻌﺒﻭﺩﺍﺕ ﻭﺍﻷﻓﻜﺎﺭ ﺍﻟﺩﻴﻨﻴﺔ ﺍﻟﺒﺸﺭﻴﺔ ﺍﻟﺘﻲ ﺘﺘﻀﻤﻥ ﺭﺅﻴﺔ ﻜﻭﻨﻴﺔ ﻤﻌﻴﻨـﺔ ﻟﻠﻭﺠـﻭﺩ ﻤﺜـل‪:‬‬ ‫ﺍﻟﺒﻭﺫﻴﺔ ﻭﺍﻟﻬﻨﺩﻭﺴﻴﺔ ﻭﺍﻟﻜﻨﻔﻴﺸﻴﻭﺴﻴﺔ ﻭﻏﻴﺭﻫﺎ‪.‬‬

‫ﻭ ﻤ ﻭﺭ‬

‫ﺎﺭ ﻟ ﺭﺍﺴ‬

‫ﻭﺭ ﺍﻟ ﻴﻥ‬

‫ﺘ ﻜﻴل ﺍﻟﺜﻘﺎ‬

‫ﺍﻟ ﺎﻋﻠ‬

‫ﺤﺴﺏ ﻤﺎ ﺘﻤﻠﻴﻪ ﻋﻠﻴﻬﺎ ﻤﻀﺎﻤﻴﻥ ﺍﻟﺩﻴﻥ ﺃﻭ ﺍﻟﺘﺼﻭﺭ ﺍﻟﻜﻭﻨﻲ ﺍﻟﺩﻴﻨﻲ‬

‫‪ .‬ﻋ ﺍﻟ ﻴ‬ ‫)‪(3‬‬

‫ﺭﻏﻭ‬

‫ﺍﻟﺫﻱ ﻴﺘﺒﻨﺎﻩ ﻫـﺫﺍ‬

‫ﻼ ﻤﻨﻬﺠﻴﹰﺎ ﻤﻨﻅﻤﹰﺎ ﻨﺤﺘـﺎﺝ ﺇﻟـﻰ‬ ‫ﺍﻟﻤﺠﺘﻤﻊ ﺃﻭ ﺫﺍﻙ‪ .‬ﻓﻨﺤﻥ ﻟﻜﻲ ﻨﺸ ّﹶﻜل ﺜﻘﺎﻓﺔ ﻤﻌﻴﻨﺔ ﺘﺸﻜﻴ ﹰ‬ ‫ﺘﻭﺠﻴﻪ ﻤﻨﻬﺠﻲ ﻟﻜﺎﻤل ﺍﻟﻔﻌل ﺍﻟﺜﻘﺎﻓﻲ‪ .‬ﻭﺘﺼﻭﺭﺍﺘﻪ‪ .‬ﻭﻨﻅﺭﻴﺎﺘـﻪ‪ .‬ﻭﺃﺩﻭﺍﺘـﻪ‪ .‬ﻭﻭﺴـﺎﺌﻠﻪ‪.‬‬ ‫ﻭﺃﺴﺎﻟﻴﺒﻪ‪ .‬ﻭﺃﻨﺴﺎﻗﻪ‪ .‬ﻭﻨﻤﺎﺫﺠﻪ‪.‬‬ ‫ﻴ‬

‫ﺍﻟﻤﺴ ﻟ ﺍﻟﺜﻘﺎ ﻴ ﻭ ﺭﻭﺭ ﺍﻟﺘﻭ ﻴﻪ ﺍﻟ ﻴ‬ ‫ﻭﻟﻜﻥ ﺘﻭﺠﻴﻪ ﻋﻤﻠﻴﺔ ﺘﺸﻜﻴل ﺍﻟﺜﻘﺎﻓﺔ ﻓﻌل ﻤﻌﻘﺩ ﻭﻤﺭ ﱠﻜﺏ ﻟﻠﻐﺎﻴﺔ ‪ ،‬ﻭﺫﻟـﻙ ﻟﺘﻌﻘﱡـﺩ‬

‫ﺍﻟﻤﺴﺄﻟﺔ ﺍﻟﺜﻘﺎﻓﻴﺔ ﺫﺍﺘﻬﺎ ﻭﺘﻀﻤﻨﻬﺎ ﻟﺠﻤﻠﺔ ﺇﺸﻜﺎﻻﺕ ﻤﻌﻘﺩﺓ ﻭﻤﺭﻜﺒﺔ‪ .‬ﻓﻔﻲ ﺍﻟﻤﻌﻨـﻰ ﺍﻟﻌـﺎﻡ‬ ‫ﻟﻠﺜﻘﺎﻓﺔ ﻨﻜﻭﻥ ﻜﻤﺎ ﻴﻌﺒ َّﺭ ﺘﺎﻴﻠﻭﺭ ﺃﻤﺎﻡ ﺫﻟﻙ ﺍﻟﻜل ﺍﻟﻤﺭﻜﺏ ﺍﻟﺫﻱ ﻴﺸﺘﻤل ﻋﻠﻰ ﺍﻟﻤﻌـﺎﺭﻑ‪،‬‬ ‫ﻭﺍﻻﻋﺘﻘﺎﺩﺍﺕ‪ ،‬ﻭﺍﻟﻔﻨﻭﻥ ﻭﺍﻟﻘﻭﺍﻨﻴﻥ ﺍﻷﺨﻼﻗﻴﺔ‪ ،‬ﻭﺍﻟﻌﺎﺩﺍﺕ‪ ،‬ﻭﺍﻟﺘﻘﺎﻟﻴﺩ‪ ،‬ﻭﺃﻱ ﻨﻭﻉ ﻤﻥ ﺃﻨﻭﺍﻉ‬ ‫ﺍﻟﻘﺩﺭﺍﺕ ﻭﺍﻟﻤﻬﺎﺭﺍﺕ ﺍﻟﺘﻲ ﻴﺘﺤﺼل ﻋﻠﻴﻬﺎ ﺍﻹﻨﺴﺎﻥ ﺒﺎﻋﺘﺒﺎﺭﻩ ﻋﻀﻭﹰﺍ ﻓﻲ ﺠﻤﺎﻋﺔ‬

‫)‪(1‬‬

‫ﻜﻤـﺎ‬

‫ﺃﻨﻨﺎ ﺒﺎﻟﻤﻌﻨﻰ ﺍﻟﺴﻭﺴﻴﻭﻟﻭﺠﻲ ﺍﻟﻌﺎﻡ ﻨﺘﺤﺩﺙ ﻋﻥ ﺍﻟﺜﻘﺎﻓﺔ ﺒﺎﻋﺘﺒﺎﺭﻫﺎ ﺃﺴﻠﻭﺏ ﺃﻭ ﻨﻤﻁ ﺤﻴـﺎﺓ‬ ‫ﺠﻤﺎﻋﺔ ﺇﻨﺴﺎﻨﻴﺔ ﻤﻌﻴﻨﺔ ‪ ،‬ﻭﺍﻟﻤﺤﻴﻁ ﺍﻟﺸﺎﻤل ﺍﻟﺫﻱ ﻴﺼﻨﻌﻪ ﺍﻹﻨﺴﺎﻥ ﺒﻤﺎ ﻓﻲ ﺫﻟﻙ ﺍﻟﻨـﻭﺍﺘﺞ‬ ‫ﺍﻟﻤﺎﺩﻴﺔ ﻭﻏﻴﺭ ﺍﻟﻤﺎﺩﻴﺔ ﻭﺍﻟﺘﻲ ﺘﺘﻭﺍﺭﺙ‪ ،‬ﻭﺘﺘﻨﺎﻗل ﺒﻴﻥ ﺍﻷﺠﻴﺎل‪ ،‬ﻓﺎﻟﺜﻘﺎﻓﺔ ﻓﻲ ﻫﺫﺍ ﺍﻟﻤﻨﻅﻭﺭ‬ ‫ﺘﺸﺘﻤل ﻋﻠﻰ ﺠﻤﻠﺔ ﻤﻥ ﺍﻟﻘﻴﻡ ﻭﺍﻟﻘﻭﺍﻨﻴﻥ ﻭﺍﻷﻨﺴﺎﻕ ﺍﻟﺴﻠﻭﻜﻴﺔ ﺍﻟﺘﻲ ﺘﻤﺘﻠﻙ ﻭﺘﺘﻨﺎﻗـل ﻋـﻥ‬ ‫ﻁﺭﻴﻕ ﺍﻟﺭﻤﻭﺯ ﺍﻟﺜﻘﺎﻓﻴﺔ‪ ،‬ﻭﺘﺸﻜل ﻓﻲ ﺠﻭﻫﺭﻫﺎ ﺍﻟﺨﺼﺎﺌﺹ ﺍﻟﻨﻭﻋﻴﺔ ﻟﺠﻤﺎﻋﺔ ﺇﻨﺴـﺎﻨﻴﺔ‬ ‫ﻤﻌﻴﻨﺔ؛ ﺒﺤﻴﺙ ﺘﺠﺴﺩ ﻫﺫﻩ ﺍﻟﻘﻴﻡ ﻭﺍﻷﻨﺴﺎﻕ ﻓﻲ ﻤﺨﺘﻠﻑ ﺃﻭﺠﻪ ﺍﻟﻨﺸﺎﻁ ﺍﻹﻨﺴﺎﻨﻲ‬ ‫)‪(3‬‬

‫)‪(1‬‬

‫)‪(2‬‬

‫ﻭﻜﺫﻟﻙ‬

‫ﻫﻨﺎ ﻴﻨﺒﻐﻲ ﺃﻥ ﻻ ﻨﻘﺼﻲ ﺍﻟﺘﺼﻭﺭﺍﺕ ﺍﻟﻜﻭﻨﻴﺔ ﺍﻷﺨﺭﻯ ﻤﺜل ‪ :‬ﺍﻟﺘﺼﻭﺭ ﺍﻟﻌﻤﻠﻲ ﻭﺍﻟﻔﻠﺴﻔﻲ ﻭﺍﻟﻤﺎﺩﻱ‬ ‫ﻭﻜﺫﻟﻙ ﻻ ﻨﻐﺽ ﺍﻟﻁﺭﻑ ﻋﻥ ﺍﻟﻌﻭﺍﻤل ﻭﺍﻟﻌﻨﺎﺼﺭ ﺍﻷﺨﺭﻯ ﺍﻟﺘﻲ ﺘﺸﻜل ﺍﻟﻅﺎﻫﺭﺓ ﺍﻟﺜﻘﺎﻓﻴﺔ‪.‬‬ ‫‪See, E. B Taylor, Primitive Culture, Vol. 1, New York:‬‬

‫‪1924, p. 1‬‬ ‫)‪See, William P. Scoot, Dictionary of Sociology, Special Indian Edition, Delhi: Goyl Saa (2‬‬ ‫‪B.‬‬ ‫‪Publisher‬‬ ‫‪and‬‬ ‫‪Distribution,‬‬ ‫‪1989,‬‬ ‫‪p.‬‬ ‫‪95.‬‬ ‫)‪See, Hall, John R & Mary Jo Neitz, Culture: Sociological Perspectives, (Prentice: Hall, (3‬‬ ‫‪1993), .17‬‬

‫ﺘﻔﻜ ﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (4‬ﻋﺩﺩ )‪2002 ، (1‬ﻡ‪1423/‬ﻫـ‬

‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ‬

‫ﺒﺎﻟﻤﻌﻨﻰ ﺍﻷﻨﺜﺭﺒﻭﻟﻭﺠﻲ ﻨﺘﺤﺩﺙ ﻋﻥ ﻤﺎ ﻴﻨﺒﻐﻲ ﻟﻠﻔﺭﺩ ﺃﻥ ﻴﻌﺭﻓﻪ ﻟﻜﻲ ﻴﺘﺄ ﱠﻫل ﻟﻴﻌﻴﺵ ﻓـﻲ‬ ‫ﻤﺠﺘﻤﻊ ﻤ ﱠﻌﻴﻥ ﺃﻭ ﻤﺎ ﻴﻤﻜﻥ ﺘﻌﻠﻤﻪ ﻤﻥ ﻗﺒل ﺍﻟﻔﺭﺩ ﻭﺘﻨﺎﻗﻠﻪ ﺒﻴﻥ ﺃﻓﺭﺍﺩ ﺍﻟﺠﻤﺎﻋﺔ)‪.(3‬‬ ‫ﻥ ﺩﻭﺭ ﺍﻟﺩﻴﻥ ﻓﻲ ﺍﻟﺘﻭﺠﻴﻪ ﺍﻟﺜﻘـﺎﻓﻲ‬ ‫ﻓﺈﺫﺍ ﻜﺎﻨﺕ ﺍﻟﺜﻘﺎﻓﺔ ﺒﻬﺫﺍ ﺍﻟﺘﻌﻘﻴﺩ ﻭﺍﻟﺸﻤﻭل ‪ ،‬ﻓﺈ ّ‬ ‫ﻟﻺﻨﺴﺎﻥ‪ ،‬ﻭﻓﻲ ﺍﻟﺒﻨﺎﺀ ﺍﻷﺨﻼﻗﻲ‬

‫)‪(4‬‬

‫ﻼ ‪ ،‬ﻭﺃﻥ ﺩﻭﺭ‬ ‫ﻟﻠﻤﺠﺘﻤﻊ ﻴﻨﺒﻐﻲ ﺃﻥ ﻴﻜﻭﻥ ﺩﻭﺭﹰﺍ ﻓﺎﻋـ ﹰ‬

‫ﺍﻟﺜﻘﺎﻓﺔ ﻓﻲ ﺒﻨﺎﺀ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻭﺘﺸﻜﻴل ﺍﻟﺠﻤﺎﻋﺔ ﺍﻟﺒﺸـﺭﻴﺔ ﺍﻟﻤﺘﻤﺎﺴـﻜﺔ‬

‫)‪(1‬‬

‫ﻭﻀﺭﻭﺭﻱ ﻜﺫﻟﻙ‪.‬‬ ‫ﻥ‬ ‫ﻤﻥ ﻫﻨﺎ ﺘﺒﺩﻭ ﻟﻨﺎ ﻤﻌﺎﻟﻡ ﺍﻟﻌﻼﻗﺔ ﺒﻴﻥ ﺍﻟﺩﻴﻥ ﻭﺍﻟﻘﻴﻡ)‪(2‬ﺍﻟﺜﻘﺎﻓﻴﺔ ﻭﺍﻟﻘﻴﻡ ﺍﻷﺨﻼﻗﻴﺔ‪ .‬ﺇﺫ ﺃ ّ‬ ‫ﻜل ﺜﻘﺎﻓﺔ ﻴﻨﺒﻐﻲ ﺃﻥ ﺘﺘﻀﻤﻥ ﺘﺼﻭﺭﺍﺕ ﺩﻴﻨﻴﺔ ﻤﻌﻴّﻨﺔ ‪ ،‬ﻭﺘﻌﺒﺭ ﻋﻥ ﻨﻤﻭﺫﺝ ﺩﻴﻨﻲ ﺤﻴـﺎﺘﻲ‬ ‫ﻥ‪ .‬ﻜﻤﺎ ﺃﻥ ﺍﻟﺩﻴﻥ ﻴﻨﺒﻐﻲ ﺃﻥ ﻴﺘﺠﺴﺩ ﻓﻲ ﺇﻁﺎﺭ ﺜﻘﺎﻓﻲ ﻤﻌﱠﻴﻥ ﻴﻌﻜﺱ ﺍﻟﻨﻤﻭﺫﺝ ﺍﻟﺒﺸـﺭﻱ‬ ‫ﻤﻌﻴ ﱠ‬ ‫ﻭﺍﻟﺤﻀﺎﺭﻱ ﻟﻬﺫﺍ ﺍﻟﺩﻴﻥ‪ .‬ﻭﻴﻜﺸﻑ ﻋﻥ ﻨﻭﻋﻴﺔ ﻭﻁﺒﻴﻌﺔ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻟﺒﺸﺭﻴﺔ ﻭﺍﻟﺸﺨﺼـﻴﺔ‬ ‫ﺍﻟﺜﻘﺎﻓﻴﺔ ﻭﺍﻟﺸﺨﺼﻴﺔ ﺍﻟﻔﻜﺭﻴﺔ ﺍﻟﺘﻲ ﻴﺭﻭﻡ ﺍﻟﺩﻴﻥ ﺘﺤﻘﻴﻘﻬﺎ ﻓﻲ ﻭﺍﻗﻊ ﺍﻟﺤﻴﺎﺓ‪.‬‬ ‫ﺍﻟ ﻴﻥ ﻭﺍﻟ ﺎﺀ ﺍﻟﺜﻘﺎ‬

‫ﻟ ﺴﺎﻥ‬

‫ﻥ ﺤﻴﺎﺓ ﺍﻟﻤﺠﺘﻤﻊ ﻭﻗﻭﺘﻪ ﻭﺇﻤﻜﺎﻨﻪ ﻭﻗﺩﺭﺘﻪ ﻋﻠﻰ ﺍﻟﺒﺫل ﻭﺍﻟﻌﻁﺎﺀ ﺭﻫﻴﻨﺔ ﻓﻲ ﺍﻟﻘﺴﻁ‬ ‫ﺇّ‬ ‫ﺍﻷﻜﺒﺭ ﻤﻨﻬﺎ "ﺒﺎﻟﻨﻭﻋﻴﺔ ﺍﻟﺒﺸﺭﻴﺔ" ﺃﻭ ﺒﺎﻟﻨﻤﻭﺫﺝ ﺍﻟﺒﺸﺭﻱ ﺍﻟﺫﻱ ﻴﻤﺘﻠﻜﻪ ﻫـﺫﺍ ﺍﻟﻤﺠﺘﻤـﻊ ﺃﻭ‬ ‫ﺫﺍﻙ‪ .‬؛ ﻓﺎﻹﻨﺴﺎﻥ ﻴﻌﺘﺒﺭ ﻤﻥ ﺍﻟﻘﻭﻯ ﺍﻟﻔﺎﻋﻠﺔ ﻓﻲ ﺍﻟﻔﻌـل ﺍﻟﺤﻀـﺎﺭﻱ ‪ .‬ﻭﻓـﻲ ﺍﻟﺘﻨﻤﻴـﺔ‬ ‫ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﻌﻤﺭﺍﻨﻴﺔ ﺍﻟﺸﺎﻤﻠﺔ ﻟﻠﻤﺠﺘﻤﻊ‪ ،‬ﻭﻟﻜﻥ ﻗﻭﺓ ﻫﺫﺍ ﺍﻹﻨﺴﺎﻥ ﻭﻗﺩﺭﺍﺘﻪ ﻭﺸﺨﺼـﻴﺘﻪ‬ ‫)‪(4‬‬

‫ﻤﺠﻤﻭﻋﺔ ﻤﻥ ﺍﻟﺒﺎﺤﺜﻴﻥ‪ ،‬ﺃﺒﻌﺎﺩ ﺍﻟﺩﻴﻥ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ‪ ،‬ﺴﻠﺴﻠﺔ ﺍﻟﻌﻠﻭﻡ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ‪ ،‬ﺇﺸﺭﺍﻑ ﻋﺒﺩ ﺍﻟﻭﻫﺎﺏ‬ ‫ﺒﻭﺤﺩﻴﺔ‪ ،‬ﺘﻌﺭﻴﺏ‪:‬‬

‫)‪(1‬‬ ‫)‪(2‬‬

‫ﺼﺎﻟﺢ ﺍﻟﺒﻜﺎﺭﻱ‪ ،‬ﺍﻟﺩﺍﺭ ﺍﻟﻌﺭﺒﻴﺔ ﻟﻠﻜﺘﺎﺏ‪1985 ،‬ﻡ‪.‬‬

‫ﻤﺎﻟﻙ ﺒﻥ ﻨﺒﻲ‪ ،‬ﻤﺸﻜﻠﺔ ﺍﻟﺜﻘﺎﻓﺔ ‪ ،‬ﺩﻤﺸﻕ‪ :‬ﺩﺍﺭ ﺍﻟﻔﻜﺭ ‪1984 ،‬ﻡ ‪ ،‬ﺹ ‪ 43‬ﻭﻤﺎ ﺒﻌﺩﻫﺎ‪.‬‬ ‫‪For further discussion see, Carl Wellman, Morals and Ethics, Second Ed. New Jersey,‬‬ ‫‪Englewood, 1988, p. 79 onward.‬‬

‫ﻭ ﻤ ﻭﺭ‬

‫ﺎﺭ ﻟ ﺭﺍﺴ‬

‫ﻭﺭ ﺍﻟ ﻴﻥ‬

‫ﺘ ﻜﻴل ﺍﻟﺜﻘﺎ‬

‫‪ .‬ﻋ ﺍﻟ ﻴ‬

‫ﺍﻟ ﺎﻋﻠ‬

‫ﺭﻏﻭ‬

‫ﻭﻋﻼﻗﺎﺘﻪ ﻭﻓﺎﻋﻠﻴﺘﻪ ﻭﺤﻴﻭﻴﺘﻪ ﺍﻟﻔﻜﺭﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﺴﻠﻭﻜﻴﺔ ﻤﺘﺼﻠﺔ ﻜﺜﻴﺭﹰﺍ "ﺒﺸـﺎﻜﻠﺘﻪ‬ ‫ﺍﻟﺜﻘﺎﻓﻴﺔ" ﻭﺒﻨﺎﺌﻪ ﺍﻟﺜﻘﺎﻓﻲ‪ .‬ﻭﻤﻥ ﻫﻨﺎ ﻴﺼﺒﺢ ﺍﻟﺩﺭﺱ ﺍﻟﺜﻘﺎﻓﻲ ﻤﻥ ﺃﻫﻡ ﺍﻟﺩﺭﻭﺱ ﺍﻟﺤﺎﺴﻤﺔ ﻓﻲ‬ ‫ﺘﺸﻜﻴل ﺇﻨﺴﺎﻥ ﺍﻟﻔﺎﻋﻠﻴﺔ ﺍﻟﺤﻀﺎﺭﻴﺔ‪ .‬ﻭﺇﻨﺴﺎﻥ ﺍﻟﻔﻌل ﺍﻟﺤﻀﺎﺭﻱ ﺍﻟﺒﱠﻨـﺎﺀ‪ ..‬ﻭﻋﻠـﻰ ﻫـﺫﺍ‬ ‫ﺍﻷﺴﺎﺱ ﻴﻨﺒﻐﻲ ﻟﻨﺎ ﺃﻥ ﻻ ﻨﻨﻅﺭ ﻓﻘﻁ ﺇﻟﻰ ﺍﻟﺜﻘﺎﻓﺔ ﻨﻅﺭﺓ‬

‫)‪(3‬‬

‫ﻭﺼﻔﻴﺔ ﺃﻭ ﻨﻅﺭﺓ ﻓﻠﺴـﻔﻴﺔ ﺃﻭ‬

‫ﺃﻨﺜﺭﺒﻭﻟﻭﺠﻴﺔ ﺃﻭ ﺴﻭﺴﻴﻭﻟﻭﺠﻴﺔ ﺃﻭ ﻨﻔﺴﻴﺔ ﻨﻅﺭﻴﺔ ‪ ،‬ﻭﻟﻜﻥ ﻴﻨﺒﻐﻲ ﺩﺍﺌﻤﹰﺎ ﺃﻥ ﻨﺭﺒﻁ ﺍﻟﺜﻘﺎﻓـﺔ‬ ‫ﺒﻭﻀﻌﻨﺎ ﺍﻟﺤﺎﻟﻲ ﻭﺒﻅﺭﻭﻓﻨﺎ ﺍﻟﺭﺍﻫﻨﺔ ﻭﺒ ﻤﺎﻟﻨﺎ ﺍﻟﻤﻘﺒﻠﺔ ﻭﺒﻁﻤﻭﺤﺎﺘﻨـﺎ ﺍﻟﺤﻀـﺎﺭﻴﺔ‪ ،‬ﻜﻴﻤـﺎ‬ ‫ﻨﺠﻌل ﻤﻥ ﺍﻟﺜﻘﺎﻓﺔ ﻤﺴﺄﻟﺔ ﺤﻴﻭﻴﺔ ﻓﺎﻋﻠﺔ ﻓﻴﻤﺎ ﻨﺼﺒﻭ ﺇﻟﻰ ﺇﻨﺠﺎﺯﻩ ﻤﻥ ﻤﺸﺎﺭﻴﻊ ﺤﻀـﺎﺭﻴﺔ‪،‬‬ ‫ﻭﻓﻴﻤﺎ ﻨﺭﺠﻭ ﺃﻥ ﻨﺤﻘﻘﻪ ﻷﻨﻔﺴﻨﺎ ﻭﻷﺠﻴﺎﻟﻨﺎ ﺍﻵﺘﻴﺔ‪ .‬ﻓﺎﻟﺜﻘﺎﻓﺔ ﺒﺎﻟﺘﺼﻭﺭﺍﺕ ﺍﻟﺘﻲ ﺴـﺒﻕ ﻭﺃﻥ‬ ‫ﺃﺸﺭﻨﺎ ﺇﻟﻴﻬﺎ ﻤﻬﻤﺔ ﻭﻟﻜﻥ ﻏﻴﺭ ﻜﺎﻓﻴﺔ ﻟﺠﻌل ﺍﻟﺜﻘﺎﻓﺔ ﻤﺼﺩﺭﹰﺍ ﻟﻠﻔﺎﻋﻠﻴﺔ ﻭﺍﻟﺘﺤﻀﱡﺭ ﻭﺍﻟﺘﻘﺩﱡﻡ ‪،‬‬ ‫ﻭﻤﻥ ﻫﻨﺎ ﻜﺎﻥ ﻟﺯﺍﻤﹰﺎ ﻋﻠﻴﻨﺎ ﺃﻥ ﻨﻨﻅﺭ ﺇﻟﻰ ﺍﻟﺜﻘﺎﻓﺔ ﻓﻲ ﺩﻴﻨﺎﻤﻴﻜﻴﺘﻬﺎ ﺍﻟﺤﻀﺎﺭﻴﺔ ﻭﻓﺎﻋﻠﻴﺘﻬـﺎ‬ ‫ﺍﻟﻜﻭﻨﻴﺔ‪ ،‬ﺤﻴﻨﻤﺎ ﺘﺘﺤﻭل ﺇﻟﻰ ﻗﻭﺓ ﻟﺒﻨﺎﺀ ﺍﻹﻨﺴﺎﻥ‪ ،‬ﻭﺇﻟﻰ ﺭﺴﺎﻟﺔ ﺘﻨﺠﺯ ﻤﻬﻤﺔ ﺒﻨﺎﺀ ﺤﻀﺎﺭﻱ‬ ‫ﺃﺼﻴل ﻴﻨﻘل ﺍﻟﻤﺠﺘﻤﻊ ﻤﻥ ﻭﻀﻊ ﻤﺎ ﻗﺒل ﺍﻟﺘﺤﻀﺭ ﺃﻭ ﻭﻀﻊ ﺍﻟﺘﺨﻠﱡﻑ ﺇﻟﻰ ﻭﻀﻊ ﺍﻟﻨﻬﻀﺔ‬ ‫ﺍﻟﺤﻀﺎﺭﻴﺔ ﻭﺍﻹﻨﺘﺎﺠﻴﺔ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺍﻟﺸﺎﻤﻠﺔ‪.‬‬ ‫ﻥ ﻤﻭﻀﻭﻉ ﺍﻟﺜﻘﺎﻓﺔ ﻓﻲ ﺍﻟﻭﺍﻗﻊ ﺍﻟﻌﺭﺒﻲ ﺍﻹﺴﻼﻤﻲ ﺍﻟﺤﺎﻟﻲ ﻴﻨﺒﻐﻲ ﺃﻥ ﻴﺩﺭﺱ ﻤـﻥ‬ ‫ﺇّ‬ ‫ﻤﻨﻅﻭﺭ ﺤﻀﺎﺭﻱ ﺘﺭﺒﻭﻱ ﺘﺠﺩﻴﺩﻱ ؛ ﺃﻱ ﺃﻥ ﺘﺩﺭﺱ ﺍﻟﺜﻘﺎﻓﺔ ﻀﻤﻥ ﺍﻹﻁﺎﺭ ﺍﻟﺫﻱ ﻴﺤﻭﻟﻬﺎ‬ ‫ﺇﻟﻰ ﻤﻭﻀﻭﻉ ﻟﻠﺘﺠﺩﻴﺩ‪ ،‬ﻭﺍﻟﺘﺤﻀﺭ‪ ،‬ﻭﺍﻟﺘﺭﺒﻴﺔ ﺍﻟﺸﺎﻤﻠﺔ ﻟﻠﻤﺠﺘﻤﻊ‪ .‬ﻭﺒﻬﺫﺍ ﺘﺼﺒﺢ ﺍﻟﻤﺴـﺄﻟﺔ‬ ‫ﺍﻟﺜﻘﺎﻓﻴﺔ ﻫﻲ ﺍﻷﺴﺎﺱ ﺍﻹﺴﺘﺭﺍﺘﻴﺠﻲ ﺍﻟﺤﻴﻭﻱ ﻷﻱ ﺘﻐﻴﻴﺭ ﺃﻭ ﺒﻨﺎﺀ ﻟﻺﻨﺴﺎﻥ ﺍﻟﻤﺘﺤﻀﺭ‪.‬‬ ‫ﺍﻟ ﻴﻥ ﻭ ﻴ ﺎﻤﻴﻜﺎ ﺍﻟﺜﻘﺎ‬

‫ﻭ ﺎﺀ ﺍ ﺴﺎﻥ ﺍﻟﻤﺘ‬

‫ﺭ‬

‫)‪ (3‬ﻟﺩﺭﺍﺴﺔ ﺒﻌﺽ ﺍﻟﺘﺼﻭﺭﺍﺕ ﺍﻟﺤﺩﻴﺜﺔ ﻓﻲ ﺩﺭﺍﺴﺔ ﺍﻟﺜﻘﺎﻓﺔ ﻴﻤﻜﻥ ﺍﻟﺭﺠﻭﻉ ﺇﻟﻰ‪ :‬ﻤﻴﺸﺎل ﺜﻴﻤﺒﺴﻭﻥ‬ ‫ﻭﺁﺨﺭﻭﻥ‪ ،‬ﻨﻅﺭﻴﺔ ﺍﻟﺜﻘﺎﻓﺔ‪ ،‬ﺴﻠﺴﻠﺔ ﻋﺎﻟﻡ ﺍﻟﻤﻌﺭﻓﺔ‪ ،‬ﺘﺭﺠﻤﺔ‪ :‬ﻋﻠﻲ ﺴﻴﺩ ﺍﻟﺼﺎﻭﻱ‪ ،‬ﻤﺭﺍﺠﻌﺔ ﻭﺘﻘﺩﻴﻡ‪:‬‬ ‫ﺍﻟﻔﺎﺭﻭﻕ ﺯﻜﻲ ﻴﻭﻨﺱ‪ ،‬ﺍﻟﻌﺩﺩ ‪ ،223‬ﻴﻭﻟﻴﻭ ‪1997‬ﻡ‪.‬‬

‫ﺘﻔﻜ ﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (4‬ﻋﺩﺩ )‪2002 ، (1‬ﻡ‪1423/‬ﻫـ‬

‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ‬

‫ﻓﺎﻹﻨﺴﺎﻥ ﺍﻟﺫﻱ ﻫﻭ ﻤﻨﺎﻁ ﺍﻟﻔﻌل ﺍﻟﺤﻀﺎﺭﻱ ﺇﻨﻤﺎ ﻴﺘﺤﻘﻕ ﻟﻪ ﻗﺩﺭ ﻜﺒﻴﺭ ﻤﻥ ﺍﻟﺘﻘﺩﱡﻡ‬ ‫ﻼ ﻤﻊ ﺩﻴﻨـﻪ‪.‬‬ ‫ﻼ ﻭﺍﻗﻌﻴﹰﺎ ﻤﺘﻔﺎﻋ ﹰ‬ ‫ﺍﻟﺤﻀﺎﺭﻱ ﺒﻤﻘﺩﺍﺭ ﻤﺎ ﻴﻜﻭﻥ ﺘﺸﻜﻴﻠﻪ ﺍﻟﺜﻘﺎﻓﻲ ﻤﺘﻭﺍﺯﻨﹰﺎ ﺃﺼﻴ ﹰ‬ ‫ﻭﺘﺭﺍﺜﻪ‪ .‬ﻭﻭﺍﻗﻌﻪ‪ .‬ﻭﻤﺴﺘﻘﺒﻠﻪ‪ .‬ﻓﺎﻟﺜﻘﺎﻓﺔ ﺒﻬﺫﺍ ﺍﻟﻤﻌﻨﻰ ﻻ ﺘﻜﻭﻥ ﻓﻘﻁ ﺃﺴﻠﻭﺏ ﺤﻴﺎﺓ ﻤﺤﻨﻁ ﺃﻭ‬ ‫ﻤﻴﺕ ﺨﺎل ﻤﻥ ﻜل ﺃﻨﻭﺍﻉ ﺍﻟﻔﺎﻋﻠﻴﺔ ﻭﺍﻹﺒﺩﺍﻋﻴﺔ ﻭﺍﻟﺘﺠﺩﻴﺩ ﺃﻭ ﻨﻤﻁ ﺴﻠﻭﻙ ﺘﻠﻴﺩ ﻤﻘﻁﻭﻉ ﻋﻥ‬ ‫ﺍﻟﻭﺍﻗﻊ ﻻ ﻴﺅﺜﺭ ﻓﻴﻪ ﺒﺄﻱ ﺸﻜل ﻤﻥ ﺍﻷﺸﻜﺎل‪ .‬ﻭﺍﻟﺜﻘﺎﻓﺔ ﻜﺫﻟﻙ ﻻ ﻴﻨﺒﻐﻲ ﺃﻥ ﺘﻜﻭﻥ ﻋﺎﺩﺓ ﺃﻭ‬ ‫ﺘﻘﻠﻴﺩﹰﺍ ﺃﻭ ﺭﻤﺯﹰﺍ ﺃﻭ ﻗﻴﻤﺔ ﺃﻭ ﻨﺴﻘﹰﺎ ﺍﺠﺘﻤﺎﻋﻴﹰﺎ ﻋﺩﻴﻡ ﺍﻟﺘﺄﺜﻴﺭ ‪ ،‬ﻓﺎﻟﺜﻘﺎﻓﺔ)‪ (1‬ﻴﻨﺒﻐـﻲ ﺃﻥ ﺘﻜـﻭﻥ‬ ‫ﻭﻋﻴﹰﺎ ﺩﻴﻨﺎﻤﻴﻜﻴﹰﺎ ﻤﺒﺩﻋﹰﺎ ‪ .‬ﻭﺇﻁﺎﺭﹰﺍ ﺤﻀﺎﺭﻴﹰﺎ ﺤﻴﻭﻴﹰﺎ ‪ .‬ﻭﻤﻨﻬﺎﺠﹰﺎ ﺤﻴﺎﺘﻴﹰﺎ ﻤﺘﻭﺍﺯﻨـﹰﺎ‪ .‬ﻭﻨﻅﺎﻤـﹰﺎ‬ ‫ﻼ ﻤﻊ ﻤﻨﺠﺯﺍﺕ ﺍﻟﺤﻀﺎﺭﺓ ‪ ،‬ﻭﻤﺴـﺘﻭﻋﺒﹰﺎ ﻟﻁﺒﻴﻌـﺔ‬ ‫ﻗﻴﻤﻴﹰﺎ ﻭﺃﺨﻼﻗﻴﹰﺎ ﻭﺠﻤﺎﻟﻴﹰﺎ ﻭﻓﻨﻴﹰﺎ ﻤﺘﻔﺎﻋ ﹰ‬ ‫ﻼ ﻓـﻲ‬ ‫ﺍﻟﻭﺍﻗﻊ ﻭﻤﺘﻁﻠﺒﺎﺘﻪ ‪.‬ﻓﺎﻟﻤﻁﻠﻭﺏ ﻤﻥ ﺍﻟﺜﻘﺎﻓﺔ ﻫﻲ ﺃﻥ ﺘﺒﻨﻲ ﺇﻨﺴﺎﻨﹰﺎ ﻤﺘﺤﻀﺭﹰﺍ ﻤﻜـﺘﻤ ﹰ‬ ‫ﺘﺸﻜﻴﻠﻪ ﺍﻟﻤﻌﺭﻓﻲ‪ .‬ﻭﺍﻟﻌﻘﺩﻱ ﻭﺍﻟﻨﻔﺴﻲ‪ .‬ﻭﺍﻟﺭﻭﺤﻲ‪ .‬ﻭﺍﻟﺴﻠﻭﻜﻲ‪ .‬ﻭﺍﻻﺠﺘﻤﺎﻋﻲ‪ .‬ﻭﺍﻻﺘﺼﺎﻟﻲ‬ ‫ﻭﺍﻟﻌﻤﺭﺍﻨﻲ‪ .‬ﻓﺎﻟﺜﻘﺎﻓﺔ ﺍﻟﺤﻴﻭﻴﺔ ﺍﻟﻤﺘﺤﻀﺭﺓ ﻫﻲ ﺍﻟﺘﻲ ﺘﻜﻭﻥ ﻤﺴﺅﻭﻟﺔ ﻤﺒﺎﺸﺭﺓ ﻋﻥ ﻋﻤﻠﻴـﺔ‬ ‫ﻀﺭ ‪ ،‬ﻭﺍﻟﻨﻤﻭ ﺍﻟﺤﻀﺎﺭﻱ ﺍﻟﺸﺎﻤل‪ .‬ﻭﺒﺎﻟﺘﺎﻟﻲ ﻗـﺩ‬ ‫ﺒﻨﺎﺀ ﺍﻹﻨﺴﺎﻥ ﺍﻟﻤﻁﻠﻭﺏ ﻟﻠﺘﻘ ﱡﺩﻡ ‪ ،‬ﻭﺍﻟﺘﺤ ﱡ‬ ‫ﻴﻜﻭﻥ ﻤﻥ ﻏﻴﺭ ﺍﻟﻤﻔﻴﺩ ﻜﺜﻴﺭﹰﺍ ﺃﻥ ﻨﻁﺒﻕ ﻓﻲ ﺩﺭﺍﺴﺘﻨﺎ ﻟﻠﺜﻘﺎﻓﺔ ﺒﻌﺽ ﺍﻟﻤﻨﺎﻫﺞ ﺍﻟﻭﺼـﻔﻴﺔ ﺃﻭ‬ ‫ﺍﻷﻨﺜﺭﺒﻭﻟﻭﺠﻴﺔ ﺃﻭ ﺍﻟﺴﻭﺴﻴﻭﻟﻭﺠﻴﺔ ﺍﻟﻤﻭﺠﻭﺩﺓ ﺤﺎﻟﻴﹰﺎ‪ .‬ﻓﻤﻌﻅﻡ ﻫﺫﻩ ﺍﻟﻤﻨﺎﻫﺞ ﺘﺼﻠﺢ ﻟﺩﺭﺍﺴﺔ‬ ‫ﺍﻟﻤﺠﺘﻤﻌﺎﺕ ﺍﻟﺘﻲ ﺃﻨﺸﺌﺕ ﻓﻴﻬﺎ ‪ ،‬ﻭﺘﺴﺘﺨﺩﻡ ﻟﻠﻭﺍﻗﻊ ﺍﻟﺫﻱ ﺘﻭﻟﺩﺕ ﻓﻴﻪ ‪ ،‬ﻭﻟﻸﻫﺩﺍﻑ ﺍﻟﻤﺤﺩﺩﺓ‬ ‫ﺍﻟﺘﻲ ﻭﻀﻌﻬﺎ ﺃﺼﺤﺎﺒﻬﺎ‪ .‬ﻭﻟﻜﻥ ﺇﺫﺍ ﻜﻨﺎ ﻨﺭﻴﺩ ﻤﻥ ﺍﻟﺜﻘﺎﻓﺔ ﺃﻥ ﺘﺒﻨـﻲ ﺇﻨﺴـﺎﻨﹰﺎ ﻤﺘﺤﻀـﺭﹰﺍ‬ ‫ﻓﺎﻟﻤﻨﻬﺞ ﺍﻟﻤﻁﺒﻕ ﻫﻨﺎ ﻴﻨﺒﻐﻲ ﺃﻥ ﻴﻜﻭﻥ ﻤﺘﻨﺎﺴـﺒﹰﺎ ﻭﺃﻭﻀـﺎﻋﻨﺎ‪ .‬ﻭﻅﺭﻭﻓﻨـﺎ‪ .‬ﻭﻤﻌﺎﺩﻟﺘﻨـﺎ‬ ‫ﺍﻟﻭﺍﻗﻌﻴﺔ‪ .‬ﻭﺘﺭﺍﺜﻨﺎ‪ .‬ﻭﺤﺎﻀﺭﻨﺎ‪ .‬ﻭﺁﻤﺎﻟﻨﺎ ﺍﻟﻤﻘﺒﻠﺔ‪ ،‬ﻓﺎﻟﺜﻘﺎﻓﺔ ﺒﺎﻟﻨﺴﺒﺔ ﺇﻟﻴﻨﺎ ﻴﻨﺒﻐـﻲ ﺃﻥ ﺘﻭﺠـﻪ‬ ‫ﻋﻤﻠﻴﺔ ﺍﻟﺒﻨﺎﺀ ﺍﻟﻤﻨﻬﺠﻲ ﻟﻺﻨﺴﺎﻥ ﺍﻟﻤﺘﺤﻀﺭ‪ ،‬ﻭﻤﻥ ﻫﻨﺎ ﻓﺎﻟﻤﺴﺄﻟﺔ ﺍﻟﺜﻘﺎﻓﻴﺔ ﻋﻨﺩﻨﺎ ﻭﻓﻲ ﻅـل‬ ‫)‪(1‬‬

‫‪See, John R. Hall and Mary Jo Neitz, Culture: Sociological Perspective, Englewood‬‬ ‫‪Cliff:‬‬ ‫‪Prentice‬‬ ‫‪Hall,‬‬ ‫‪1993,‬‬ ‫‪p.‬‬ ‫‪20‬‬ ‫‪onword.‬‬

‫ﻭ ﻤ ﻭﺭ‬

‫ﺎﺭ ﻟ ﺭﺍﺴ‬

‫ﻭﺭ ﺍﻟ ﻴﻥ‬

‫ﺘ ﻜﻴل ﺍﻟﺜﻘﺎ‬

‫ﺍﻟ ﺎﻋﻠ‬

‫‪ .‬ﻋ ﺍﻟ ﻴ‬

‫ﺭﻏﻭ‬

‫ﻭﺍﻗﻌﻨﺎ ﻭﻅﺭﻭﻓﻨﺎ ﻴﻨﺒﻐﻲ ﺃﻥ ﺘﺤﺩﱠﺩ ﻟﻴﺱ ﻓﻘﻁ ﻋﻠﻰ ﺍﻟﻤﺴﺘﻭﻯ ﺍﻻﺠﺘﻤﺎﻋﻲ ﺒل ﻜﺫﻟﻙ ﻋﻠـﻰ‬ ‫ﻥ‬ ‫ﺍﻟﻤﺴﺘﻭﻯ ﺍﻟﻤﻌﺭﻓﻲ ﻭﺍﻟﻤﺴﺘﻭﻯ ﺍﻟﺘﺭﺒﻭﻱ ﻭﺍﻟﻤﺴﺘﻭﻯ ﺍﻟﺤﻀﺎﺭﻱ ﺍﻟﺸﺎﻤل‪" .‬ﻭﻟﻬـﺫﺍ ﻓـﺈ ّ‬ ‫ﺍﻟﻤﺸﻜﻠﺔ )ﺍﻟﺜﻘﺎﻓﺔ( ﻴﻤﻜﻥ ﺃﻥ ﺘﻁﺭﺡ ﺒﺼﻔﺔ ﻋﺎﻤﺔ ﻀﻤﻥ ﺜﻼﺜﺔ ﺃﻭﻀﺎﻉ ﻤﺨﺘﻠﻔﺔ‪:‬‬ ‫‪ -1‬ﻓﻌﻨﺩﻤﺎ ﻨﺘﺴﺎﺀل‪ :‬ﻜﻴﻑ ﺘﺘﻜﻭﻥ ﺜﻘﺎﻓﺔ ﻤﻌﻴﻨﺔ؟ ﻴﻜﻭﻥ ﺴﺅﺍﻟﻨﺎ ﻤﺘﻀﻤﻨﺎ ﻟﺠـﻭﺍﺏ ﻋـﻥ‬ ‫ﻤﺭﺤﻠﺔ ﺘﺎﺭﻴﺨﻴﺔ ﻤﻌﻴﻨﺔ‪.‬‬ ‫‪ -2‬ﻭﻋﻨﺩﻤﺎ ﻨﺘﺴﺎﺀل ﻋﻥ‪ :‬ﻤﺎ ﻫﻭ ﺍﻟﺩﻭﺭ ﺍﻟﺫﻱ ﺘﺅﺩﻴﻪ ﺜﻘﺎﻓﺔ ﻤﻌﻴﻨﺔ؟ ﻨﺠﺩﻨﺎ ﺇﺯﺍﺀ ﻭﺠﻬـﺔ‬ ‫ﻨﻅﺭ ﺃﺨﺭﻯ ﻟﻠﻤﺸﻜﻠﺔ‪.‬‬ ‫‪ -3‬ﺃﻤﺎ ﻋﻨﺩﻤﺎ ﻨﺘﺴﺎﺀل‪ :‬ﻜﻴﻑ ﻴﺘﻡ ﺇﻋﺩﺍﺩ ﺜﻘﺎﻓﺔ ﻤﻌﻴﻨﺔ؟ ﻓﺈﻨﻨﺎ ﻨﻜﻭﻥ ﺇﺯﺍﺀ ﺯﺍﻭﻴـﺔ ﻨﻅـﺭ‬ ‫ﻤﺨﺘﻠﻔﺔﻋﻥ ﺍﻟﻭﺠﻬﺘﻴﻥ ﺍﻟﺴﺎﺒﻘﺘﻴﻥ")‪ (1‬ﻭﻟﻬﺫﺍ ﺍﻟﺴـﺒﺏ ﻋﻠﻴﻨـﺎ ﺃﻥ ﻨﺤـﺩﱠﺩ ﺍﻟﻤﻨﻅـﻭﺭ‬ ‫ﺍﻟﻤﻨﺎﺴﺏ ﻟﺩﺭﺍﺴﺔ ﻭﺘﺸﻜﻴل ﺍﻟﺜﻘﺎﻓﺔ ﻓﻲ ﻭﻀﻌﻨﺎ ﺍﻟﺤﺎﻟﻲ‪ .‬ﻭﻤﻥ ﺍﻟﻤﻬـﻡ ﻓـﻲ ﻫـﺫﺍ‬ ‫ﺍﻟﻤﻨﻅﻭﺭ ﺃﻥ ﻨﺭﻜﺯ ﺃﻜﺜﺭ ﻋﻠﻰ ﺍﻷﺒﻌﺎﺩ ﺍﻟﻤﻌﺭﻓﻴﺔ ﻭﺍﻟﺘﺭﺒﻭﻴﺔ ﻭﺍﻟﺤﻀﺎﺭﻴﺔ ﻟﻠﺜﻘﺎﻓـﺔ‬ ‫ﻷﻫﻤﻴﺘﻬﺎ ﻓﻲ ﻭﺍﻗﻌﻨﺎ ﺍﻟﻤﻌﻴﺵ‪.‬‬ ‫ﺍ‬

‫ﺎ ﺍﻟﻤ ﺭ ﻴ ﻭﺍﻟﺘﺭ ﻭﻴ ﻭﺍﻟ‬

‫ﺎﺭﻴ ﻟﻠﺜﻘﺎ‬

‫ﻓﻌﻠﻰ ﺍﻟﻤﺴﺘﻭﻯ ﺍﻟﻤﻌﺭﻓﻲ ﻴﻨﺒﻐﻲ ﻟﻨﺎ ﺃﻥ ﻨﺘﺤﺩﺙ ﻋﻥ "ﺍﻟﻤﺭﺠﻌﻴﺔ ﺍﻟﺜﻘﺎﻓﻴـﺔ" ﻭﻋـﻥ‬ ‫"ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﺜﻘﺎﻓﻴﺔ" ﻭﻋﻥ "ﻨﻭﻋﻴﺔ ﺍﻹﻁﺎﺭ ﺍﻟﺜﻘﺎﻓﻲ" ﺍﻟﻤﻨﺴﺠﻡ ﻤﻊ ﺫﺍﺘﻴﺘﻨﺎ ﻭﻗﻴﻤﻨﺎ ﻭﺘﺭﺍﺜﻨـﺎ‪.‬‬ ‫ﻓﻬﺫﺍ ﺍﻟﺠﺎﻨﺏ ﺍﻟﻤﻌﺭﻓﻲ ﻟﻠﺜﻘﺎﻓﺔ ﻀﺭﻭﺭﻱ ﻹﺤﺩﺍﺙ ﺒﻌﺽ ﺍﻟﺘﺼﻔﻴﺎﺕ ﺍﻷﺴﺎﺴﻴﺔ ﻓﻲ ﺇﻁﺎﺭﻨﺎ‬ ‫ﺍﻟﺜﻘﺎﻓﻲ ﺍﻟﺤﺎﻟﻲ‪ ،‬ﻭﺍﻟﻤﺸﻭﺏ ﺒﻜﺜﻴﺭ ﻤﻥ ﻋﻭﺍﻤل‪ .‬ﻭﻋﻨﺎﺼﺭ‪ .‬ﻭﻗﻴﻡ ﺍﻟﻼﻓﺎﻋﻠﻴـﺔ‪ .‬ﻭﺍﻟﺘ ﻜـل‬ ‫ﺍﻟﺫﺍﺘﻲ‪ .‬ﻭﺍﻟﺘﻨﺎﻗﺽ –ﻓﻲ ﺒﻌﺽ ﺍﻟﺤﺎﻻﺕ‪ -‬ﻤﻊ ﻤﺴﻠﻤﺎﺕ ﺍﻟﻜﻴﻨﻭﻨﺔ ﺍﻟﺤﻀﺎﺭﻴﺔ ﺍﻹﺴﻼﻤﻴﺔ‪.‬‬ ‫ﻓﻜﺜﻴﺭ ﻤﻥ ﺃﻁﺭﻨﺎ ﺍﻟﺜﻘﺎﻓﻴﺔ ﺃﺼﺒﺤﺕ ﻻ ﺘﺴﻬﻡ ﻜﺜﻴﺭﹰﺍ ﻓﻲ ﺘﻌﻠﻴﻡ ﺍﻹﻨﺴـﺎﻥ ﻗـﻴﻡ ﺍﻟﺘﺴـﺎﻤﺢ‪.‬‬ ‫ﻭﺍﻟﻌﺩﺍﻟﺔ ‪ .‬ﻭﺍﻟﺘﻌﺎﻭﻥ ‪ .‬ﻭﺍﻹﺒﺩﺍﻉ ‪ .‬ﻭﺍﻟﺘﺸﺎﻭﺭ‪ .‬ﻭﺍﻟﺼﺩﻕ‪ .‬ﻭﺍﻷﻤﺎﻨﺔ‪ .‬ﻭﺍﻟﻭﺤﺩﺓ ﻭﻏﻴﺭﻫـﺎ‬ ‫ﻤﻥ ﺍﻟﻘﻴﻡ ﺍﻟﺩﻴﻨﻴﺔ ﺍﻷﺴﺎﺴﻴﺔ ﻓﻲ ﺍﻟﻤﺠﺘﻤﻊ‪ .‬ﻜﻤﺎ ﺃﻥ ﺒﻌﺽ ﻫﺫﻩ ﺍﻷﻁـﺭ ﺍﻟﺜﻘﺎﻓﻴـﺔ ﺍﻟﻘﺎﺌﻤـﺔ‬ ‫)‪(1‬‬

‫ﻤﺎﻟﻙ ﺒﻥ ﻨﺒﻲ‪ ،‬ﺍﻟﻘﻀﺎﻴﺎ ﺍﻟﻜﺒﺭﻯ‪ ،‬ﺒﻴﺭﻭﺕ‪ :‬ﺩﺍﺭ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻌﺎﺼﺭ‪ 1991‬ﻡ‪ ،‬ﺹ ‪.69‬‬

‫ﺘﻔﻜ ﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (4‬ﻋﺩﺩ )‪2002 ، (1‬ﻡ‪1423/‬ﻫـ‬

‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ‬

‫ﺃﺼﺒﺤﺕ ﻻ ﺘﺤﺭﺭ ﺍﻹﻨﺴﺎﻥ ﻤﻥ ﺃﺴﺭ ﺍﻟﺠﻬل ‪ ،‬ﻭﺍﻟﺴﻠﺒﻴﺔ‪ .‬ﻭﺍﻟﺘﻬﺎﻭﻥ‪ .‬ﻭﺍﻟﺘﺤﺎﻴل‪ .‬ﻭﺍﻟﻐﺵ ‪.‬‬ ‫ﻼ‬ ‫ﻭﺍﻟﺘﺯﻭﻴﺭ ‪ .‬ﻭﺍﻟﻔﻭﻀﻰ ﺒﻜل ﺃﻨﻭﺍﻋﻬﺎ‪ .‬ﻭﻤﻥ ﻫﻨﺎ ﻜﺎﻥ ﻟﺯﺍﻤﹰﺎ ﻋﻠﻴﻨـﺎ ﺃﻥ ﻨﺠـﺭﻱ ﺘﺤﻠـﻴ ﹰ‬ ‫ﻤﻌﺭﻓﻴﹰﺎ ﻟﻠﻤﺴﺄﻟﺔ ﺍﻟﺜﻘﺎﻓﻴﺔ‬

‫)‪(1‬‬

‫ﻜﻴﻤﺎ ﻨﺠ َﺩّﺩ ﻤﺭﺠﻌﻴﺘﻬﺎ ﻭﻨﻔ َّﻌل ﻤﺼﺎﺩﺭﻫﺎ ‪.‬‬

‫ﻭﺃﻤﺎ ﻋﻠﻰ ﺍﻟﻤﺴﺘﻭﻯ ﺍﻟﺘﺭﺒﻭﻱ ‪ .‬ﻓﺎﻟﺜﻘﺎﻓﺔ ﻀﺭﻭﺭﻴﺔ ﺠﺩﹰﺍ ﻟﺘﻌﻠﻴﻡ ﺍﻟﻤﺠﺘﻤﻊ‪ ،‬ﻭﺒﻨـﺎﺀ‬ ‫ﺍﻹﻨﺴﺎﻥ ﺍﻟﺤﺎﻤل ﻟﻠﺭﺴﺎﻟﺔ ‪ .‬ﻭﺍﻟﻤﻨﺩﻓﻊ ﺒﻭﻋﻲ ﻋﻠـﻰ ﻁﺭﻴـﻕ ﺍﻟﻔﺎﻋﻠﻴـﺔ‪ .‬ﻭﺍﻹﺒﺩﺍﻋﻴـﺔ‪.‬‬ ‫ﻭﺍﻹﻨﺘﺎﺠﻴﺔ ﺍﻟﺤﻀﺎﺭﻴﺔ‪ .‬ﻓﺎﻟﺜﻘﺎﻓﺔ ﻴﻨﺒﻐﻲ ﺃﻥ ﻻ ﺘﺘﺤﻭل ﺇﻟﻰ ﻤﺠﺭﺩ ﺫﻟﻙ ﺍﻟﻜل ﺍﻟﻤﺭﻜـﺏ ‪،‬‬ ‫ﺒل ﻴﻨﺒﻐﻲ ﺃﻥ ﺘﺼﺒﺢ ﺫﻟﻙ ﺍﻟﺘﺭﻜﻴﺏ ﺍﻟﻜﻠﻲ ﺍﻟﺤﻴـﻭﻱ ﻟﻺﻨﺴـﺎﻥ ﺍﻟﻔﺎﻋـل ﻭﺍﻟﻤﺘﺤﻀـﺭ‬ ‫ﻭﺍﻟﻤﺴﺘﻭﻋﺏ ﻟﺴﻘﻑ ﺍﻹﻨﺠﺎﺯ ﺍﻟﺤﻀﺎﺭﻱ ﺍﻟﻤﻌﺎﺼﺭ ﻭﺍﻟﻤﺅﻫل ﻟﻠﺘﻔﺎﻋل ﻭﺍﻟﺤـﻭﺍﺭ ﻤﻌـﻪ‪،‬‬ ‫ﻭﺍﻻﺴﺘﻔﺎﺩﺓ ﺍﻟﻘﺼﻭﻯ ﻤﻨﻪ‪ .‬ﻓﺎﻟﺜﻘﺎﻓﺔ ﺇﺫﺍ ﻟﻡ ﺘﻁﺭﺡ ﻋﻠﻰ ﺍﻟﻤﺴﺘﻭﻯ ﺍﻟﺘﺭﺒﻭﻱ ﻜﻤﻨﺎﻫﺞ ﻟﺒﻨﺎﺀ‬ ‫ﺍﻹﻨﺴﺎﻥ ﺍﻟﻤﺘﺤﻀﺭ ﻓﺈﻨﻬﺎ ﺘﺒﻘﻰ ﺤﺒﻴﺴﺔ ﺍﻷﻁﺭ ﺍﻟﻭﺼﻔﻴﺔ ﻭﺍﻷﻨﺜﺭﺒﻭﻟﻭﺠﻴﺔ ﻭﺍﻟﺴﻭﺴﻴﻭﻟﻭﺠﻴﺔ‬ ‫ﺍﻟﺘﻲ ﻟﻬﺎ ﺃﻫﺩﺍﻑ ﺃﺨﺭﻯ ﻏﻴﺭ ﺍﻟﺘﻲ ﻨﺭﺠﻭﻫﺎ ﻟﻠﺜﻘﺎﻓﺔ‪ .‬ﻓﺎﻟﺜﻘﺎﻓﺔ ﻜﻤﻨﻬﺎﺝ ﺘﺭﺒﻭﻱ ﻴﻨﺒﻐـﻲ ﺃﻥ‬ ‫ﺘﻘﺩﻡ ﻟﻨﺎ ﺍﻟﻤﻀﻤﻭﻥ ﺍﻟﺘﺭﺒﻭﻱ ﺍﻟﺠﻭﻫﺭﻱ ﺍﻟﻼﺯﻡ ﻟﺒﻨﺎﺀ ﺍﻹﻨﺴﺎﻥ ﻓـﻲ ﺃﺒﻌـﺎﺩﻩ ﺍﻟﻤﻌﺭﻓﻴـﺔ‪.‬‬ ‫ﻭﺍﻟﻔﻜﺭﻴﺔ‪ .‬ﻭﺍﻟﻤﻨﻬﺠﻴﺔ‪ .‬ﻭﺍﻟﺭﻭﺤﻴﺔ‪ .‬ﻭﺍﻟﻨﻔﺴﻴﺔ‪ .‬ﻭﺍﻟﺴﻠﻭﻜﻴﺔ ‪ .‬ﻭﺍﻟﻌﻼﺌﻘﻴﺔ‪ .‬ﻭﺍﻻﺠﺘﻤﺎﻋﻴـﺔ‪.‬‬ ‫ﻭﺒﻌﺒﺎﺭﺓ ﺃﻜﺜﺭ ﺩﻗﺔ ﻋﻠﻴﻨﺎ "ﺃﻥ ﻨﺘﺴﺎﺀل‪ :‬ﻜﻴﻑ ﻴﻨﺒﻐﻲ ﺃﻥ ﻨﺩﺭﻜﻬﺎ ﻓـﻲ ﺼـﻭﺭﺓ ﺒﺭﻨـﺎﻤﺞ‬ ‫ﺘﺭﺒﻭﻱ ﻴﺼﻠﺢ ﻟﺘﻐﻴﻴﺭ ﺍﻹﻨﺴﺎﻥ ﺍﻟﺫﻱ ﻟﻡ ﻴﺘﺤﻀﺭ ﺒﻌﺩ ﻓﻲ ﻅﺭﻭﻑ ﻨﻔﺴﻴﺔ ﺯﻤﻨﻴﺔ ﻤﻌﻴﻨﺔ"‬

‫)‪(1‬‬

‫ﻭﻫﺫﺍ ﺍﻟﻤﻀﻤﻭﻥ ﺍﻟﺘﺭﺒﻭﻱ ﻟﻠﺜﻘﺎﻓﺔ ﻴﻨﺒﻐﻲ ﺃﻥ ﻴﺴﺘﻘﻰ ﻤﻥ ﺍﻟﻤﺼـﺎﺩﺭ ﺍﻟﻤﻌﺭﻓﻴـﺔ ﺍﻟﺫﺍﺘﻴـﺔ‬ ‫ﻭﺍﻷﺼﻴﻠﺔ ﺁﺨﺫﻴﻥ ﺒﻌﻴﻥ ﺍﻻﻋﺘﺒﺎﺭ ﺍﻟﻤﺭﺠﻌﻴﺔ ﺍﻟﺩﻴﻨﻴﺔ‪ .‬ﻭﺍﻹﻨﺠﺎﺯ ﺍﻟﺘﺭﺍﺜﻲ ﺍﻟﺘﺎﺭﻴﺨﻲ ﻟﻸﻤﺔ‪.‬‬ ‫ﻭﺍﻹﺭﺙ ﺍﻟﺤﻀﺎﺭﻱ ﺍﻹﻨﺴﺎﻨﻲ‪ .‬ﻭﺍﻹﻨﺠﺎﺯ ﺍﻟﺤﻀﺎﺭﻱ ﺍﻟﻤﻌﺎﺼﺭ‪ .‬ﻓﺎﻟﺜﻘﺎﻓﺔ ﺒﻬﺫﺍ ﺍﻟﻤﻌﻨـﻰ‬ ‫ﻫﻲ ﺍﻟﺘﻲ ﺘﺨﻠﻕ ﺍﻟﻨﻤﻭﺫﺝ ﺍﻟﺘﺭﺒﻭﻱ ﺍﻟﻤﻁﻠﻭﺏ ﻟﺘﺨـﺭﻴﺞ ﺍﻟﻨﻭﻋﻴـﺔ ﺍﻟﺒﺸـﺭﻴﺔ ﺍﻷﺼـﻴﻠﺔ‪،‬‬ ‫ﻭﺍﻟﻘﺎﺩﺭﺓ ﻋﻠﻰ ﺇﺜﺭﺍﺀ ﺍﻟﻤﺴﻴﺭﺓ ﺍﻹﻨﺴﺎﻨﻴﺔ ﺒﺎﻷﻓﻜﺎﺭ ﻭﺍﻹﻨﺠﺎﺯﺍﺕ ﺍﻟﻨﻭﻋﻴﺔ‪.‬‬ ‫)‪(1‬‬

‫ﺍﻟﻁﻴﺏ ﺒﺭﻏﻭﺙ‪ ،‬ﻤﻭﻗﻊ ﺍﻟﻤﺴﺄﻟﺔ ﺍﻟﺜﻘﺎﻓﻴﺔ ﻤﻥ ﺍﺴﺘﺭﺍﺘﻴﺠﻴﺔ ﺍﻟﺘﺠﺩﻴﺩ ﺍﻟﺤﻀﺎﺭﻱ ﻋﻨﺩ ﻤﺎﻟﻙ ﺒـﻥ ﻨﺒـﻲ‪،‬‬

‫ﺍﻟﻁﺒﻌﺔ ﺍﻷﻭﻟﻰ‪ ،‬ﺍﻟﺠﺯﺍﺌﺭ‪ :‬ﺩﺍﺭ ﺍﻟﻴﻨﺎﺒﻴﻊ ﻟﻠﻨﺸﺭ ﻭﺍﻹﻋﻼﻡ‪1993 ،‬ﻡ‪ ،‬ﺹ ‪ 16‬ﻭﻤﺎ ﺒﻌﺩﻫﺎ‪.‬‬ ‫)‪(1‬‬

‫ﻤﺎﻟﻙ ﺒﻥ ﻨﺒﻲ‪ ،‬ﻤﻴﻼﺩ ﻤﺠﺘﻤﻊ‪ :‬ﺸﺒﻜﺔ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ‪ ،‬ﺩﻤﺸﻕ‪ :‬ﺩﺍﺭ ﺍﻟﻔﻜﺭ‪ ،1977 ،‬ﺹ ‪.94‬‬

‫ﻭ ﻤ ﻭﺭ‬

‫ﺎﺭ ﻟ ﺭﺍﺴ‬

‫ﺘ ﻜﻴل ﺍﻟﺜﻘﺎ‬

‫ﻭﺭ ﺍﻟ ﻴﻥ‬

‫‪ .‬ﻋ ﺍﻟ ﻴ‬

‫ﺍﻟ ﺎﻋﻠ‬

‫ﺭﻏﻭ‬

‫ﻭﺃﻤﺎ ﻋﻠﻰ ﺍﻟﻤﺴﺘﻭﻯ ﺍﻟﺤﻀﺎﺭﻱ ‪ ،‬ﻓﺎﻟﺜﻘﺎﻓﺔ ﻤﺴﺄﻟﺔ ﺤﺎﺴﻤﺔ ﻭﺃﺴﺎﺴﻴﺔ ﻟﻠﻐﺎﻴﺔ؛ ﻓﺎﻟﻔﻌل‬ ‫ﺍﻟﺤﻀﺎﺭﻱ ﺍﻟﻤﺘﻭﺍﺯﻥ‪ ،‬ﻭﺍﻟﻤﺘﻜﺎﻤل ‪ ،‬ﻭﺍﻷﺼﻴل ﻫﻭ ﺫﻟﻙ ﺍﻟﻔﻌل ﺍﻟﺫﻱ ﺘﺴﻨﺩﻩ ﺜﻘﺎﻓﺔ ﻋﻤﻴﻘﺔ‪،‬‬ ‫ﺃﺼﻴﻠﺔ ‪ ،‬ﻭﺍﻋﻴﺔ‪ ،‬ﻤﻨﻬﺠﻴﺔ‪ .‬ﻭﻻ ﻴﻤﻜﻥ ﻟﻔﻌل ﺤﻀﺎﺭﻱ ﺃﻥ ﻴﺤﻘﻕ ﺇﻨﺠـﺎﺯﺍﺕ ﺤﻀـﺎﺭﻴﺔ‬ ‫ﻨﻭﻋﻴﺔ ﻭﻤﺜﺭﻴﺔ ﻟﻠﻤﺴﻴﺭﺓ ﺍﻟﺤﻀﺎﺭﻴﺔ ﻟﻺﻨﺴﺎﻥ ﺇﻻ ﺇﺫﺍ ﻜﺎﻥ ﻤﺴﻨﻭﺩﹰﺍ ﺒﺜﻘﺎﻓﺔ ﺤﻀـﺎﺭﻴﺔ ﺃﻭ‬ ‫ﺒﺈﻨﺴﺎﻥ ﻓﺎﻋل ﺤﻀﺎﺭﻴﹰﺎ‪ .‬ﻭﻫﺫﻩ ﻫﻲ ﻤﻬﻤﺔ ﺍﻟﺜﻘﺎﻓﺔ ﻓﻲ ﺃﻋﻤﻕ‪ .‬ﻭﺃﺩﻕ ﺼﻭﺭﻫﺎ ﻋﻨﺩﻤﺎ ﺘﺄﺨﺫ‬ ‫ﻼ ﻭﻟـﻴﺱ ﻤﺠـﺭﺩ ﺘﻨﻤﻴـﻕ‬ ‫ﻋﻠﻰ ﻋﺎﺘﻘﻬﺎ ﻤﻬﻤﺔ ﺒﻨﺎﺀ ﺍﻹﻨﺴﺎﻥ ﺍﻟﻤﺘﺤﻀﺭ ﺒﻨﺎ ًﺀ ﻋﻤﻴﻘﹰﺎ ﺃﺼﻴ ﹰ‬ ‫ﻭﺘﺯﻴﻴﻥ ﻤﻅﻬﺭﻱ‪.‬‬ ‫ﻤﻥ ﻫﺫﺍ ﺍﻹﻁﺎﺭ ﺍﻟﻤﻨﻬﺠﻲ ﺍﻟﻌﺎﻡ ﺘﺒﺩﻭ ﻟﻨﺎ ﺃﻫﻤﻴﺔ ﺍﻟﻨﻅﺭ ﺇﻟـﻰ ﺍﻟـﺩﻴﻥ ﻭﺍﻟﺜﻘﺎﻓـﺔ‬

‫)‪(2‬‬

‫ﺒﺼﻭﺭﺓ ﺃﻜﺜﺭ ﺤﻴﻭﻴﺔ ﻭﻓﺎﻋﻠﻴﺔ ﺘﻜﻭﻥ ﻤﺘﺼﻠﺔ ﺒﻅﺭﻭﻓﻨﺎ ﻭﻭﺍﻗﻌﻨﺎ ﻭﻤﺎ ﻨﻁﻤﺢ ﺇﻟﻰ ﺘﺤﻘﻴﻘـﻪ‬ ‫ﻤﻥ ﺃﻫﺩﺍﻑ ﺁﺨﺫﻴﻥ ﺒﻌﻴﻥ ﺍﻻﻋﺘﺒﺎﺭ ﻜل ﺍﻟﻌﻭﺍﻤل ﻭﺍﻟﺸﺭﻭﻁ ﺍﻟﻼﺯﻤﺔ ﻟﺠﻌل ﺍﻟﺜﻘﺎﻓﺔ ﻭﺍﻟﺩﻴﻥ‬ ‫ﻋﺎﻤﻠﻴﻥ ﻓﺎﻋﻠﻴﻥ ﻓﻲ ﺍﻟﺒﻨﺎﺀ ﺍﻟﺤﻀﺎﺭﻱ ﺍﻟﻤﻨﺸﻭﺩ‪.‬‬ ‫ﺍ ﺍﻟﻤ ﻭﺭ ﺍﻟ‬

‫ﺜﺎ ﻴﺎ‪ :‬ﻤ‬

‫ﺎﺭ ﻟﺘ ﻠﻴل ﻭﺭ ﺍﻟ ﻴﻥ‬

‫ﺘ ﻜﻴل ﺍﻟﺜﻘﺎ‬

‫ﻭﻗﺒل ﺃﻥ ﻨﺩﺨل ﻓﻲ ﺘﻔﺎﺼﻴل ﺩﺭﺍﺴﺔ ﺩﻭﺭ ﺍﻟﺩﻴﻥ ﻓﻲ ﺍﻟﺒﻨﺎﺀ ﺍﻟﺜﻘـﺎﻓﻲ ﻟﻺﻨﺴـﺎﻥ‬ ‫ﻴﻨﺒﻐﻲ ﻟﻨﺎ ﺃﻥ ﻨﻀﻊ ﺠﻤﻠﺔ ﻤﻘﺩﻤﺎﺕ ﺃﺴﺎﺴﻴﺔ ﻭﻤﺩﺍﺨل ﻤﻨﻬﺎﺠﻴﺔ ﺍﻟﻘﺼﺩ ﻤﻨﻬﺎ ﻫـﻭ ﻀـﺒﻁ‬ ‫ﻋﻤﻠﻴﺔ ﺍﻟﺘﺤﻠﻴل ﻀﻤﻥ ﺇﻁﺎﺭ ﻤﻨﻬﺠﻲ ﻤﺤﺩﱠﺩ‪ .‬ﻭﻫﺫﻩ ﺍﻟﺠﻤﻠﺔ ﻤﻥ ﺍﻟﻤﺤﺩّﺩﺍﺕ ﺃﻭ ﺍﻟﻤﻘـﺩﻤﺎﺕ‬ ‫ﺍﻟﻤﻨﻬﺠﻴﺔ ﻴﻤﻜﻥ ﺘﻠﺨﺼﻴﻬﺎ ﺒﺎﻟﺼﻭﺭﺓ ﺍﻵﺘﻴﺔ‪:‬‬ ‫ﺍﻟﻤ‬

‫ﺍﻟﻤ‬

‫ﺍ ﻭل‪ :‬ﻭ‬

‫ﺍﻟ‬

‫ﻭﺘ ﻭﻉ ﺍﻟﺘ ﺴﻴﺭﺍ ﺍﻟﻤ‬

‫ﻴ ﻟﻠ ﺎ ﺭ ﺍﻟ ﻴ‬

‫)‪(1‬‬

‫)‪ (2‬ﻜﻤﺎل ﻋﺒﺩ ﺍﷲ ﺍﻟﻬﺎﺩﻱ‪ ،‬ﺍﻟﺩﻴﻥ ﻭﺍﻟﺤﻴﺎﺓ‪ ،‬ﺍﻟﻁﺒﻌﺔ ﺍﻷﻭﻟﻰ‪ ،‬ﺒﻴﺭﻭﺕ‪ :‬ﺩﺍﺭ ﺍﻟﺠﻴـل‪ 1988 ،‬ﻡ‪ ،‬ﺹ ‪19‬‬

‫ﻭﻤﺎ ﺒﻌﺩﻫﺎ‪.‬‬

‫)‪(1‬ﻟﻔﻬﻡ ﺒﻌﺽ ﺃﺒﻌﺎﺩ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻟﺩﻴﻨﻴﺔ ﺃﻨﻅﺭ‪ :‬ﺍﻟﺯﻨﻴﺩﻱ ‪ ،‬ﻤﺼﺎﺩﺭ ﺍﻟﻤﻌﺭﻓﺔ ﻓﻲ ﺍﻟﻔﻜﺭ ﺍﻟﺩﻴﻨﻲ ﻭﺍﻟﻔﻠﺴـﻔﻲ‪،‬‬ ‫ﺍﻟﻁﺒﻌﺔ ﺍﻷﻭﻟﻰ‪ ،‬ﺍﻟﺭﻴﺎﺽ‪ :‬ﻤﻜﺘﺒﺔ ﺍﻟﻤﺅﻴﺩ‪1992 ،‬ﻡ‪.‬‬

‫ﺘﻔﻜ ﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (4‬ﻋﺩﺩ )‪2002 ، (1‬ﻡ‪1423/‬ﻫـ‬

‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ‬

‫ﻫﻨﺎ ﻴﻨﺒﻐﻲ ﻟﻨﺎ ﺃﻥ ﻨﻔ َﺭّﻕ ﺒﻴﻥ ﺜﻼﺙ ﺭﺅﻯ ‪-‬ﻋﻠﻰ ﺍﻷﻗل‪ -‬ﻓـﻲ ﺘﻔﺴـﻴﺭ ﺍﻟـﺩﻴﻥ‬ ‫ﻭﻤﺼﺩﺭﻴﺘﻪ ﻭﻁﺒﻴﻌﺔ ﺇﻟﺯﺍﻤﻴﺘﻪ‪ .‬ﻓﻔﻲ ﺍﻟﺭﺅﻴﺔ ﺍﻷﻭﻟﻰ ﻴﻌﺘﺒﺭ ﺍﻟﺩﻴﻥ ﻨﺘﺎﺠﹰﺎ ﺜﻘﺎﻓﻴﹰﺎ ‪ ،‬ﻭﻤﻴﺭﺍﺜـﹰﺎ‬ ‫ﻼ ﻤﻥ ﺍﻟﺘﻔﺎﻋل ﺍﻟﺒﺸﺭﻱ ﻋﺒﺭ ﺍﻟﻘﺭﻭﻥ ﻤـﻊ ﻅـﻭﺍﻫﺭ ﺍﻟﺤﻴـﺎﺓ ﻭﺍﻟﻭﺠـﻭﺩ‬ ‫ﺒﺸﺭﻴﹰﺎ ﻤﺘﺤﺼ ﹰ‬ ‫ﻭﻤﺨﺘﻠﻑ ﺍﻟﺘﻔﺴﻴﺭﺍﺕ ﻭﺍﻟﺘﺄﻤﻼﺕ ﺍﻟﺒﺸـﺭﻴﺔ ﻟﻤﺨﺘﻠـﻑ ﺍﻟﻅـﻭﺍﻫﺭ ﺍﻟﻜﻭﻨﻴـﺔ ﺍﻟﻔﻴﺯﻴﻘﻴـﺔ‬ ‫ﻭﺍﻟﻤﻴﺘﺎﻓﻴﺯﻴﻘﻴﺔ‪ .‬ﻓﺎﻟﺩﻴﻥ ﻨﺘﺎﺝ ﺤﺭﻜﺔ ﺍﻟﻭﻋﻲ ﺍﻹﻨﺴﺎﻨﻲ ﻭﺍﻟﻌﻘـل ﺍﻟﺒﺸـﺭﻱ ﻓـﻲ ﺴـﻴﺎﻕ‬ ‫ﺍﻟﺘﻔﺎﻋﻼﺕ ﺍﻟﺯﻤﻨﻴﺔ ﻭﺍﻟﻤﻜﺎﻨﻴﺔ ﻟﻤﺨﺘﻠﻑ ﺍﻷﺠﻨﺎﺱ ﻭﺍﻟﺜﻘﺎﻓﺎﺕ ﺍﻹﻨﺴﺎﻨﻴﺔ‪ .‬ﻭﻫـﺫﺍ ﺍﻟﺘﻔﺴـﻴﺭ‬ ‫ﻟﻠﻅﺎﻫﺭﺓ ﺍﻟﺩﻴﻨﻴﺔ ﻴﻨﺯﻉ ﻋﻥ ﺍﻟﺩﻴﻥ ﻜل ﺒﻌﺩ ﻤﺘﻌﺎل ﻋﻥ ﺍﻟﻭﻀﻊ ﺍﻟﺒﺸﺭﻱ‪ ،‬ﻓﺎﻟﺩﻴﻥ ﻨﺴـﺒﻲ‬ ‫ﻭﺯﻤﻨﻲ ﻭﺘﺎﺭﻴﺨﺎﻨﻲ ﻭﻤﺘﻁﻭﺭ ﻭﻤﺘﻐﻴﺭ ﻭﻴﻔﺘﻘﺭ ﺇﻟﻰ ﺍﻷﺴﺱ ﺍﻟﻀـﺭﻭﺭﻴﺔ ﺍﻟﺘـﻲ ﺘﺠﻌﻠـﻪ‬ ‫ﻤﻁﻠﻘﹰﺎ‪ .‬ﻭﺍﻟﺩﻴﻥ ﺒﻬﺫﺍ ﺍﻟﻤﻌﻨﻰ ﻴﻨﺒﻐﻲ ﺃﻥ ﻴﺩﺭﺱ ﻓﻲ ﻤﺠﺎل ﺍﻟﺜﻘﺎﻓﺔ ﻜﻤﻌﻁﻰ ﺜﻘﺎﻓﻲ ﺇﻨﺴﺎﻨﻲ‪.‬‬ ‫ﻓﻬﺫﺍ ﺍﻻﺴﺘﻼﺏ ﺍﻟﺘﺎﺭﻴﺨﺎﻨﻲ ﺍﻟﻨﺴﺒﻲ ﻟﻠﺩﻴﻥ ﻴﺠﻌل ﻤﻨﻪ ﻅﺎﻫﺭﺓ ﺍﺠﺘﻤﺎﻋﻴﺔ ﻜﻐﻴﺭﻫـﺎ ﻤـﻥ‬ ‫ﺍﻟﻅﻭﺍﻫﺭ ﺍﻟﺘﻲ ﻴﻨﺘﺠﻬﺎ ﺍﻹﻨﺴﺎﻥ ﺃﻭ ﻴﻜﺘﺸﻔﻬﺎ ﻭﻴﺘﻌﺎﻤل ﻤﻌﻬﺎ ﺒﺄﺩﻭﺍﺘﻪ ﺍﻟﻌﻠﻤﻴـﺔ ﺍﻟﻤﺨﺒﺭﻴـﺔ‬ ‫ﺍﻟﻤﻭﻀﻭﻋﻴﺔ‪ .‬ﻭﻫﻨﺎ ﻴﺼﺒﺢ ﺍﻟﺩﻴﻥ ﻨﻔﺴﻪ ﻤﻭﻀﻭﻉ ﺒﺤﺙ ﻋﻘﻠﻲ ﻭﺩﺭﺱ ﺍﺠﺘﻤﺎﻋﻲ ﺘﻁﺒـﻕ‬ ‫ﻓﻴﻪ ﻤﻘﻭﻻﺕ ﺍﻟﻭﻀﻌﻴﺔ ﺍﻟﻤﻨﻁﻘﻴﺔ ﻭﺍﻟﻤﺎﺩﻴﺔ ﺍﻟﺘﺎﺭﻴﺨﻴﺔ ﻭﺍﻟﺘﻁﻭﺭﻴﺔ ﺍﻟﺩﺍﺭﻭﻴﻨﻴﺔ ﻭﻤﻘـﻭﻻﺕ‬ ‫ﻼ ﻭﻁﺒﻘﻨـﺎ ﺒﻌـﺽ‬ ‫ﺍﻟﻤﺩﺭﺴﺔ ﺍﻟﺘﻔﺴﻴﺭﻴﺔ ﺍﻟﺘﺄﻭﻴﻠﻴﺔ ﻭﺍﻟﻤﺩﺭﺴﺔ ﺍﻟﻌﻠﻤﻴﺔ ‪ ،‬ﻭﺇﺫﺍ ﺘﻘﺩﻤﻨﺎ ﻗﻠـﻴ ﹰ‬ ‫ﺃﻁﺭﻭﺤﺎﺕ ﻤﺎ ﺒﻌﺩ ﺍﻟﺤﺩﺍﺜﺔ‬

‫)‪(1‬‬

‫ﻓﺈﻨﻨﺎ ﻨﺘﺤﺩﺙ ﻋﻥ "ﻨﻬﺎﻴﺔ ﺍﻟﺩﻴﻥ" ﻭﺘﺤﻭل ﺍﻟﺩﻴﻥ ﺇﻟﻰ ﻤﺠﺭﺩ‬

‫ﺍﻟﺘﺯﺍﻡ )‪(2‬ﺍﺠﺘﻤﺎﻋﻲ –ﻋﻠﻰ ﺤﺩ ﻗﻭل ﺍﻷﺴﺘﺎﺫ ﺍﻟﻔﻴﻠﺴﻭﻑ ﻋﺭﻓﺎﻥ ﻋﺒﺩ ﺍﻟﺤﻤﻴـﺩ‪ -‬ﻤـﺭﺘﺒﻁ‬ ‫ﺒﺎﻟﻔﺭﺩ ﻭﺤﺭﻴﺘﻪ ﻭﺭﻏﺒﺎﺘﻪ‪ .‬ﻓﻬﺫﺍ ﺍﻻﺘﺠﺎﻩ ﺍﻟﻔﻜﺭﻱ ﺍﻟﻤﺘﻌﺎﻅﻡ ﻓﻲ ﺍﻟﻭﺍﻗﻊ ﺍﻟﻐﺭﺒﻲ ﺍﻟﻤﻌﺎﺼـﺭ‬ ‫ﻭﺨﺎﺼﺔ ﻤﻊ ﺃﻁﺭﻭﺤﺎﺕ ﻤﺎ ﺒﻌﺩ ﺍﻟﺤﺩﺍﺜﺔ ﻭﺍﻟﻌﻭﻟﻤﺔ ﺍﻟﺜﻘﺎﻓﻴـﺔ ﻭﺍﻟﺩﻴﻨﻴـﺔ‪ ،‬ﻭﻨﻬﺎﻴﺔ ﺍﻟﺘﺎﺭﻴﺦ‬

‫)‪(1‬‬ ‫)‪(2‬‬

‫‪See, The Limitations of Globalization: Cases and Arguments, Edited by Alan Scott,‬‬ ‫‪London: Routledge, 1997.‬‬ ‫‪For further analysis see, Culture and Society: Contemporary Debate, Edited by:‬‬ ‫‪Alexander and Seidman, USA: Cambridge University Press, 1990, p. 239 onward‬‬

‫ﻭ ﻤ ﻭﺭ‬

‫ﺎﺭ ﻟ ﺭﺍﺴ‬

‫ﻭﺭ ﺍﻟ ﻴﻥ‬

‫ﺘ ﻜﻴل ﺍﻟﺜﻘﺎ‬

‫ﺍﻟ ﺎﻋﻠ‬

‫‪ .‬ﻋ ﺍﻟ ﻴ‬

‫ﺭﻏﻭ‬

‫)‪ (3‬ﻴﺠﻌل ﻤﻥ ﺍﻟﺩﻴﻥ ﻅﺎﻫﺭﺓ ﺍﺠﺘﻤﺎﻋﻴﺔ ﻤﺎﺩﻴﺔ ﺘﻘﺎﺱ ﺒﻤﺎ ﺘﺤﻘﻘﻪ ﻤﻥ ﻤﺼﺎﻟﺢ‪ .‬ﻭﻤﺎ ﺘﻘﺩﻤـﻪ‬ ‫ﻤﻥ ﺨﺩﻤﺎﺕ ﻟﻠﻔﺭﺩ‪ ،‬ﻓﺈﺫﺍ ﻤﺎ ﻗﺼﱠﺭ ﺍﻟﺩﻴﻥ ﻋﻥ ﺇﻋﻁﺎﺀ ﺍﻹﻨﺴﺎﻥ ﻫـﺫﻩ ﺍﻷﻤـﻭﺭ ﺍﻟﻤﺎﺩﻴـﺔ‬ ‫ﻭﺍﻟﺨﺩﻤﺎﺘﻴﺔ‪ ،‬ﻓﺈﻨﻪ ﻴﺘﺤﻭل ﺇﻟﻰ ﻤﺠﺭﺩ ﻤﻌﻁﻰ ﺜﻘﺎﻓﻲ‪ ،‬ﻗﺩ ﻴﻌﺘﺒﺭ ﻭﻗﺩ ﻻ ﻴﻌﺘﺒﺭ ﻋﻠﻰ ﺤﺴﺏ‬ ‫ﻫﻭﻯ ﺍﻟﻔﺭﺩ ﻭﺘﺼﻭﺭﻩ‪.‬‬ ‫ﻥ ﻫﺫﺍ ﺍﻟﺘﻔﺴﻴﺭ ﻟﻠﻅﺎﻫﺭﺓ ﺍﻟﺩﻴﻨﻴﺔ ﻜﻤﻌﻁﻰ ﺜﻘﺎﻓﻲ‪ .‬ﻭﻜﻅﺎﻫﺭﺓ ﺍﺠﺘﻤﺎﻋﻴﺔ‪ .‬ﻭﻜﻤﻨﺘﺞ‬ ‫ﺇّ‬ ‫ﺇﻨﺴﺎﻨﻲ ﻟﻪ ﺘﻁﺒﻴﻘﺎﺘﻪ ﻭﺃﺒﻌﺎﺩﻩ ﺍﻟﻜﺜﻴﺭﺓ ﻋﻠﻰ ﺍﻟﻤﺴﺘﻭﻯ ﺍﻟﺜﻘﺎﻓﻲ‪ .‬ﻭﺍﻷﺨﻼﻗﻲ‪ .‬ﻭﺍﻟﻤﻌﺭﻓـﻲ‪.‬‬ ‫ﻭﺍﻻﺠﺘﻤﺎﻋﻲ‪ .‬ﻭﺍﻷﺩﺒﻲ‪ .‬ﻭﺍﻻﻗﺘﺼﺎﺩﻱ‪ .‬ﻭﺍﻟﺤﻀﺎﺭﻱ‪ .‬ﻭﺍﻟﻌﻤﺭﺍﻨﻲ‪ .‬ﻓﺈﺫﺍ ﻜﺎﻥ ﺍﻟﺩﻴﻥ ﻨﺴﺒﻴﹰﺎ‬ ‫ﻭﺒﺸﺭﻴﹰﺎ ﻓﻬﻭ ﺘﺎﺭﻴﺨﺎﻨﻲ ﻤﺭﺘﺒﻁ ﺒﻭﺍﻗﻊ ﻭﻅﺭﻑ ﻭﺴﻴﺎﻕ ﺘﺎﺭﻴﺨﻲ ﻤﺤﺩﺩ ﻻ ﻴﻤﻜﻥ ﺃﻥ ﻴُﻔﻬﻡ‬ ‫ﻭﻴُﺤﻠل ‪ ،‬ﻭﻴُﺩﺭﻙ ﺇﻻ ﺒﻌﺩ ﺍﺴﺘﺭﺠﺎﻉ ﺫﻟﻙ ﺍﻟﺴﻴﺎﻕ ﻭﺫﻟﻙ ﺍﻟﻭﺍﻗﻊ ﺍﻟﺘﺎﺭﻴﺨﻲ‪ .‬ﻓﺎﻟﺩﻴﻥ ﻤﺤﻜﻭﻡ‬ ‫ﺒﻤﻨﻅﻭﻤﺔ ﺴﻭﺴﻴﻭ‪-‬ﺘﺎﺭﻴﺨﻴﺔ ﺘﺠﻌﻠﻪ ﺃﺴﻴﺭ ﺫﻟﻙ ﺍﻟﻭﻀﻊ ‪ ،‬ﻭﻜل ﻤﺤﺎﻭﻟﺔ ﻟﺘﻌﻤﻴﻡ ﺃﻁﺭﻭﺤﺎﺘﻪ‬ ‫ﺃﻭ ﻨﻘﻠﻪ ﻤﻥ ﺫﻟﻙ ﺍﻟﻭﻀﻊ ﺍﻟﺘﺎﺭﻴﺨﺎﻨﻲ ﺇﻟﻰ ﻭﻀﻊ ﻤﻌﺎﺼﺭ ﺃﻭ ﺭﺍﻫﻥ ‪ ،‬ﺇﻨﻤﺎ ﻫﻭ ﻨﻭﻉ ﻤﻥ‬ ‫ﺍﻟﺘﺠﺎﻭﺯ ﺍﻟﻤﻨﻬﺠﻲ ﻭﺍﻻﻋﺘﺴﺎﻑ ﻏﻴﺭ ﺍﻟﻤﻘﺒﻭل ﻋﻠﻤﻴﹰﺎ‪ .‬ﻭﻜﺫﻟﻙ ﺍﻋﺘﺒﺎﺭ ﺍﻟﺩﻴﻥ ﻤﻌﻁﻰ ﺜﻘﺎﻓﻲ‬ ‫ﻤﻥ ﺇﻨﺘﺎﺝ ﺒﺸﺭﻱ ﻴﺠﻌﻠﻨﺎ ﻨﺨﻠﻊ ﻋﻨﻪ ﻜل ﻗﺩﺍﺴﺔ‪ ،‬ﻭﻜل ﺘﻌﺎل ﻴﺠﻌﻠﻪ ﻋﻠﻰ ﺍﻷﻗل ﻓﻲ ﻨﻅـﺭ‬ ‫ﺃﻓﺭﺍﺩ ﺍﻟﻤﺠﺘﻤﻊ ﻨﻭﻋﹰﺎ ﻤﻥ ﺍﻻﻟﺘﺯﺍﻡ ﺍﻟﻀﺭﻭﺭﻱ ﻟﺘﺸﻜﻴل ﺍﻟﻤﺠﺘﻤﻊ ﻭﺒﻘﺎﺌﻪ ﻭﺍﺴﺘﻤﺭﺍﺭﻩ‪ .‬ﻭﻫﻨﺎ‬ ‫ﻗﺩ ﻴﺘﺤﻭل ﺍﻟﺩﻴﻥ ﺇﻟﻰ ﻤﺠﺭﺩ ﺭﻏﺒﺔ ﺃﻭ ﻫﻭﻯ‪ .‬ﻭﻫﻨﺎ ﺘﻨﺤﺼﺭ ﺘﻤﺎﻤﹰﺎ ﺍﻟﻭﻅﻴﻔﺔ ﺍﻻﺠﺘﻤﺎﻋﻴـﺔ‬ ‫ﻭﺍﻟﺤﻀﺎﺭﻴﺔ ﻟﻠﺩﻴﻥ ﻟﻴﺘﺤﻭل ﻋﻨﺩ ﻜﺜﻴﺭ ﻤﻥ ﺍﻟﻨﺎﺱ ﺇﻟﻰ ﻤﺼﺩﺭ ﺨﺭﺍﻓﺎﺕ ﻭﻓﻭﻀﻰ ﻭﻗﻠـﻕ‬ ‫ﻭﺒﻠﺒﻠﺔ ﺩﺍﺨل ﺍﻟﻤﺠﺘﻤﻊ ؛ ﻭﺒﺎﻟﺘﺎﻟﻲ ﻴﻨﺒﻐﻲ ﺇﻗﺼﺎﺀ ﺍﻟﺩﻴﻥ ﻭﻋﺯﻟﻪ ﻭﺘﻬﻤﻴﺸﻪ ﻭﺇﺨﺭﺍﺠﻪ ﻤـﻥ‬ ‫ﻤﻨﻅﻭﻤﺔ ﺍﻟﺤﻴﺎﺓ ‪ ،‬ﻭﺠﻌﻠﻪ ﻓﻲ ﺤﺼﻴﻠﺔ ﺍﻟﻌﻠﻭﻡ ﺍﻟﻨﻅﺭﻴﺔ ﺍﻟﺘﺎﺭﻴﺨﺎﻨﻴﺔ ﺍﻟﻤﺤﻨﻁﺔ ﺍﻟﺘﻲ ﻟـﻴﺱ‬ ‫ﻟﻬﺎ ﺩﻭﺭ ﺍﺠﺘﻤﺎﻋﻲ ﺤﻀﺎﺭﻱ‪ .‬ﻭﻜﺫﻟﻙ ﺘﺼﻭﺭﻨﺎ ﻟﻠﺩﻴﻥ ﻜﻤﻌﻁﻰ ﺜﻘﺎﻓﻲ ﺒﺸﺭﻱ ﻴﺘﺭﺘﺏ ﻋﻨﻪ‬ ‫ﻓﻘﺩﺍﻥ ﺍﻟﻤﺭﺠﻌﻴﺔ ﺍﻟﺩﻴﻨﻴﺔ ﻭﺍﻟﺩﺨﻭل ﻓﻲ ﻤﻨﻁﻕ ﺍﻟﻨﺴﺒﻴﺔ ﺍﻟﺩﻴﻨﻴـﺔ ﺍﻟﺘـﻲ ﺘﺤـﻭل ﺍﻟـﻭﻋﻲ‬ ‫)‪(3‬‬

‫‪To examine one of the recent theories and views on this trend see, Francis Fukuyama,‬‬ ‫‪The End of History and The Last Man, New York: The Free Press, Macmilan, 1992.‬‬

‫ﺘﻔﻜ ﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (4‬ﻋﺩﺩ )‪2002 ، (1‬ﻡ‪1423/‬ﻫـ‬

‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ‬

‫ﺍﻻﺠﺘﻤﺎﻋﻲ ﺇﻟﻰ ﻤﺠﺭﺩ ﺁﻟﺔ ﻓﻲ ﺨﺩﻤﺔ ﻭﺍﻗﻊ ﻤﺎﺩﻱ ﺼﺎﺭﻡ‪ .‬ﻭﻫﻨﺎ ﺘﺘﺤﻭل ﺍﻟﻘﻴﻡ ﺍﻟﺩﻴﻨﻴﺔ ﺇﻟﻰ‬ ‫ﻗﻴﻡ ﻤﺘﻁﻭﺭﺓ ﻤﺘﻐﻴﺭﺓ ﻤﺘﺒﺩﻟﺔ ﺘﺘﻤﺎﺸﻰ ﻭﺘﻐﻴﺭﺍﺕ ﺍﻟﻭﺍﻗﻊ ﺍﻟﺒﺸﺭﻱ ﻭﻤﺘﻁﻠﺒﺎﺕ ﺍﻟﺤﻴﺎﺓ ﻭﺍﻟﻭﺍﻗﻊ‬ ‫ﺍﻟﻤﺘﻐﻴﺭ‪ .‬ﻓﻤﺎ ﻜﺎﻥ ﻤﻥ ﻗﺒﻴل ﺍﻟﻌﻘﻴﺩﺓ ﻭﺍﻹﻴﻤﺎﻥ ﺍﻟﺜﺎﺒﺕ ﻴﺘﺤﻭل ﻭﻴﺘﻁﻭﺭ ﺤﺴﺏ ﺍﻟﻅﺭﻭﻑ‪،‬‬ ‫ﻭﻤﺎ ﻜﺎﻥ ﻤﻥ ﻗﺒﻴل ﺍﻟﺸﺭﻴﻌﺔ ﻴﻤﻜﻥ ﻨﺴﺨﻪ ﻭﺘﻐﻴﻴﺭﻩ‪ .‬ﻭﻫﻜﺫﺍ ﺘﺠﺭﻱ ﻋﻠﻰ ﺍﻟﺩﻴﻥ –ﻭﺒﺼﻭﺭﺓ‬ ‫ﺨﺎﺼﺔ ﺍﻹﺴﻼﻡ‪ -‬ﻗﻭﺍﻨﻴﻥ ﺍﻟﺘﻁﻭﺭ ﻭﺍﻟﺘﻐ ﱡﻴﺭ ﻓﺘﺘﺤﻭل ﻗﻴﻤﻪ ﻭﻤﺒﺎﺩﺅﻩ ﻭﻨﻅﻤﻪ ﺇﻟﻰ ﻤﻭﻀﻭﻉ‬ ‫ﺘﻐﻴﻴﺭ ﻤﺴﺘﻤﺭ‪ ،‬ﻭﺒﺎﻟﺘﺎﻟﻲ ﻴﻔﻘﺩ ﺍﻟﺩﻴﻥ ﺃﺤﺩ ﺃﻫﻡ ﺨﺎﺼﻴﺘﻴﻥ ﻓﻴﻪ ﻭﻫﻤﺎ‪ :‬ﺨﺎﺼـﻴﺔ ﺍﻹﻁـﻼﻕ‬ ‫ﺍﻟﺘﻲ ﺘﺠﻌﻠﻪ ﺒﺸﻜل ﺩﺍﺌﻡ ﻗﺎﺩﺭﹰﺍ ﻋﻠﻰ ﺘﺠﺎﻭﺯ ﺍﻟﻭﺍﻗﻊ ﺍﻟﻨﺴﺒﻲ ﺍﻟﻤﻭﻀـﻭﻋﻲ ﺍﻟﺘﺎﺭﻴﺨـﺎﻨﻲ ‪،‬‬ ‫ﻭﺭﻓﻊ ﺍﻹﻨﺴﺎﻥ ﺇﻟﻰ ﻋﺎﻟﻡ ﺍﻟﻤﻁﻠﻕ ﺍﻟﻤﻘﺩﺱ ‪ ،‬ﻭﺨﺎﺼﻴﺔ ﺍﻹﻋﺠﺎﺯ ﺍﻟﺘﻲ ﺘﺠﻌل ﺍﻟﺩﻴﻥ ﻴﺸﻜل‬ ‫ﺘﺤﺩﻴﹰﺎ ﺇﻋﺠﺎﺯﻴﹰﺎ ﻭ ﻴﺴﺘﺠﻴﺏ ﻟﺤﺎﺠﺎﺕ ﺍﻹﻨﺴﺎﻥ ﻭﻴﻘﺩﻡ ﻟﻪ ﻤﺎ ﻴﻘﻨﻌﻪ ﻭﻴﻤﺩﻩ ﺒﺎﻹﻤﻜﺎﻥ ﺍﻟﻼﺯﻡ‬ ‫ﻟﻨﻅﺭﺘﻪ ﺍﻟﻤﺴﺘﻘﺒﻠﻴﺔ ‪ ،‬ﻭﻟﻌﻁﺎﺌﻪ ﺍﻟﺤﻀﺎﺭﻱ ﺍﻟﻤﺴﺘﻤﺭ‪ .‬ﻭﻫﻨﺎ ﻴﺼﺒﺢ ﺍﻟﺩﻴﻥ ﻋﺎﺠﺯﹰﺍ ﻋﻥ ﺃﺩﺍﺀ‬ ‫ﺃﻱ ﻭﻅﻴﻔﺔ ﺤﻀﺎﺭﻴﺔ ﻓﻲ ﻅل ﺍﻟﺘﺤﻭﻻﺕ ﺍﻟﺤﻀﺎﺭﻴﺔ‪ ،‬ﻭﺍﻹﻨﺠﺎﺯﺍﺕ ﺍﻟﺤﻀﺎﺭﻴﺔ ﺍﻟﻜﺒـﺭﻯ‬ ‫ﺍﻟﺘﻲ ﻴﺤﻘﻘﻬﺎ ﺍﻹﻨﺴﺎﻥ‪ .‬ﻓﺎﻟﺩﻴﻥ ﻫﻨﺎ ﻻ ﻴﻘﻨﻊ ﻭﻻ ﻴﺘﺤﺩﻯ ﻭ ﻻ ﻴﻘﻴﻡ ﺍﻟﺩﻟﻴل ﻭﺍﻟﺒﺭﻫﺎﻥ ﻋﻠـﻰ‬ ‫ﺼﺩﻗﻪ ﺒﺈﻋﻤﺎل ﺍﻟﻤﻨﻁﻕ ﺍﻟﻌﻠﻤﻲ ﺍﻟﻤﻌﺎﺼﺭ ﻭﺍﺴﺘﺨﺩﺍﻡ ﺍﻟﺘﺠﺎﺭﺏ ﺍﻟﻤﺨﺒﺭﻴـﺔ ﺍﻟﻀـﺭﻭﺭﻴﺔ‬ ‫ﻟﻠﻭﺼﻭل ﺇﻟﻰ ﺍﻟﻨﺘﺎﺌﺞ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﻤﻭﻀﻭﻋﻴﺔ‪.‬‬ ‫ﻭﺃﻤﺎ ﻓﻴﻤﺎ ﻴﺘﻌﻠﻕ ﺒﺎﻟﺘﻔﺴﻴﺭ ﺍﻟﺜﺎﻨﻲ ﻟﻠﻅﺎﻫﺭﺓ ﺍﻟﺩﻴﻨﻴﺔ ﻓﻴﻌﺘﺒـﺭ ﺃﻥ ﺍﻟـﺩﻴﻥ ﻨﻅـﺎﻡ‬ ‫ﺃﺨﻼﻗﻲ ﻭﻋﻘﺩﻱ ﻭﻗﻴﻤﻲ ﻗﺩ ﻴﻜﻭﻥ ﻤـﻥ ﻭﻀـﻊ ﺒﻌـﺽ ﺍﻟﺼـﺎﻟﺤﻴﻥ ﻭﺍﻟﺭﻭﺤـﺎﻨﻴﻴﻥ‬ ‫ﻭﺍﻷﺨﻼﻗﻴﻴﻥ ﺍﻟﻜﺒﺎﺭ ﻤﻥ ﺃﻤﺜﺎل ﺒﻭﺫﺍ ﻭﻜﻨﻔﻴﺸﻴﻭﺱ)‪ .(1‬ﻭﻗﺩ ﻴﻜﻭﻥ ﺍﻟﺩﻴﻥ ﻤﻥ ﻤﺼﺩﺭ ﺇﻟﻬﻲ‬ ‫ﺱ ‪ ،‬ﻭﻭﺼل ﺇﻟﻴﻨﺎ ﻋﻥ ﻁﺭﻴﻕ ﺍﻟﺭﺴﺎﻟﺔ ﻭﺍﻟﻨﺒﻭﺓ ﻭﻟﻜﻥ ﺤُﺭﻑ ﻭﻏﻴﺭ ﻭﺒﺩل‬ ‫ﻤﺘﻌﺎل ﺴﺎﻡ ﻤﻘﺩ ﱠ‬ ‫)‪ (1‬ﻟﻤﻌﺭﻓﺔ ﻤﺨﺘﻠﻑ ﺍﻷﺩﻴﺎﻥ ﻭﺍﻟﻤﻌﺘﻘﺩﺍﺕ ﻭﺍﻟﺸﺨﺼﻴﺎﺕ ﺍﻟﺩﻴﻨﻴﺔ ﺍﻟﺘﻲ ﺍﺭﺘﺒﻁﺕ ﺒﺎﻟﺩﻴﻥ ﻭﺍﻷﺨﻼﻕ ﺃﻨﻅـﺭ‪:‬‬ ‫ﺠﻔﺭﻱ ﺒﺎﺭﻨﺩﺭ‪ ،‬ﺍﻟﻤﻌﺘﻘﺩﺍﺕ ﺍﻟﺩﻴﻨﻴﺔ ﻟﺩﻯ ﺍﻟﺸﻌﻭﺏ‪ ،‬ﺴﻠﺴﻠﺔ ﻋﺎﻟﻡ ﺍﻟﻤﻌﺭﻓﺔ‪ ،‬ﺭﻗﻡ‪ ،173 :‬ﺘﺭﺠﻤـﺔ‪ :‬ﺇﻤـﺎﻡ‬

‫ﻋﺒﺩ ﺍﻟﻔﺘﺎﺡ ﺇﻤﺎﻡ‪ ،‬ﻤﺭﺍﺠﻌﺔ‪ :‬ﻋﺒﺩ ﺍﻟﻐﻔﺎﺭ ﻤﻜﺎﻭﻱ‪ ،‬ﺍﻟﻜﻭﻴﺕ‪ ،‬ﺍﻟﻤﺠﻠﺱ ﺍﻟﻭﻁﻨﻲ ﻟﻠﺜﻘﺎﻓﺔ ﻭﺍﻟﻔﻨﻭﻥ ﻭﺍﻵﺩﺍﺏ‪،‬‬ ‫‪1993‬ﻡ ‪ ،‬ﺹ ‪ 135‬ﻭﻤﺎ ﺒﻌﺩﻫﺎ‪.‬‬

‫ﻭ ﻤ ﻭﺭ‬

‫ﺎﺭ ﻟ ﺭﺍﺴ‬

‫ﻭﺭ ﺍﻟ ﻴﻥ‬

‫ﺘ ﻜﻴل ﺍﻟﺜﻘﺎ‬

‫ﺍﻟ ﺎﻋﻠ‬

‫‪ .‬ﻋ ﺍﻟ ﻴ‬

‫ﺭﻏﻭ‬

‫ﺃﻭ ﻨﺴﺦ ﺒﺩﻴﻥ ﺁﺨﺭ ﻭﻤﺜﺎل ﺫﻟﻙ ﺍﻟﻤﺴﻴﺤﻴﺔ ﻭﺍﻟﻴﻬﻭﺩﻴﺔ‪ .‬ﻭﻓﻲ ﺍﻟﺤﺎﻟﺔ ﺍﻷﻭﻟﻰ ﻴﻌﺘﺒﺭ ﺍﻟـﺩﻴﻥ‬ ‫ﺇﻤﺎ ﻨﺘﺎﺝ ﻤﺼﺩﺭ ﺴﻤﺎﻭﻱ ﺘﻁﺎﻭل ﻋﻠﻴﻪ ﺍﻟﺯﻤﺎﻥ‪ .‬ﻭﺘﻡ ﺘﻭﺭﻴﺜﻪ ﻋﺒﺭ ﺍﻷﺠﻴﺎل ‪ ،‬ﺃﻭ ﻤﺤﺼﻠﺔ‬ ‫ﺍﺠﺘﻬﺎﺩ ﺒﺸﺭﻱ ﻭﻤﻌﺎﻨﺎﺓ ﺭﻭﺤﻴﺔ ﻭﻓﻜﺭﻴﺔ ﺃﻨﺘﺠﺕ ﺠﻤﻠﺔ ﻤﻥ ﺍﻟﺘﻌﺎﻟﻴﻡ ﻭﺍﻟﻘـﻴﻡ ﻭﺍﻷﺨـﻼﻕ‬ ‫ﻭﺍﻟﻔﻀﺎﺌل ﺍﻹﻨﺴﺎﻨﻴﺔ ﺍﻟﻔﻁﺭﻴﺔ ﺍﻟﻤﺸﺘﺭﻜﺔ ﺒﻴﻥ ﺒﻨﻲ ﺍﻟﺒﺸﺭ‪ .‬ﻭﺍﻟﺩﻴﻥ ﻓﻲ ﻫﺫﻩ ﺍﻟﺤﺎﻟـﺔ ﻗـﺩ‬ ‫ﻥ ﺍﻟﺩﻴﻥ‬ ‫ﻼ‪ .‬ﻓﺎﻟﻤﻬﻡ ﺃ ّ‬ ‫ﻴﺘﻀﻤﻥ ﺘﺼﻭﺭﹰﺍ ﻜﻭﻨﻴﹰﺎ ﻤﻌﻴﻨﹰﺎ ﺇﻤﺎ ﺠﺯﺌﻴﹰﺎ ﺃﻭ ﻜﻠﻴﹰﺎ ؛ ﻤﺘﻤﺎﺴﻜﹰﺎ ﺃﻭ ﻤﺨﺘ ﹰ‬ ‫ﻓﻲ ﻫﺫﻩ ﺍﻟﺤﺎﻟﺔ ﻴﺸ ﹶﻜّل ﺍﻟﺘﺯﺍﻤﹰﺎ ﺃﺨﻼﻗﻴﹰﺎ ﻤﻌﻴﻨﹰﺎ ﻭﻴ َﻌّﺒﺭ ﻋﻥ ﻤﻌﺒﻭﺩ ﻏﻴﺒﻰ ﻤﻌـﻴﱠﻥ ﻭﻴﻀـﻊ‬ ‫ﺠّﻪ ﺴﻠﻭﻙ ﻭﻤﻤﺎﺭﺴﺎﺕ ﺃﺘﺒﺎﻋﻪ ﻤﺜـل ﺍﻟﺒﻭﺫﻴـﺔ‬ ‫ﻤﺠﻤﻭﻋﺔ ﻋﻘﺎﺌﺩ ﻭﺘﺼﻭﺭﺍﺕ ﻭﻤﺒﺎﺩﺉ ﺘﻭ َ‬ ‫ﻭﺍﻟﺒﺭﺍﻫﻤﻴﺔ ﻭﺍﻟﻜﻨﻔﺸﻴﻭﺴﻴﺔ ﻭﻏﻴﺭﻫﺎ‪ .‬ﻭﻓﻲ ﺍﻟﺤﺎﻟﺔ ﺍﻟﺜﺎﻨﻴﺔ –ﺤﺎﻟﺔ ﺃﻫـل ﺍﻟﻜﺘـﺎﺏ‪ -‬ﻓﺈﻨﻨـﺎ‬ ‫ﻨﺘﺤﺩﺙ ﻋﻥ ﺃﺩﻴﺎﻥ ﺇﻟﻬﻴﺔ ﺍﻟﻤﺼﺩﺭ ﺘﺘﻀﻤﻥ ﻋﻘﻴﺩﺓ ﻭﺸﺭﻴﻌﺔ ﻭﻨﻅﻡ ﺃﺨﻼﻗﻴﺔ ﻭﻗﻴﻡ ﺇﻨﺴـﺎﻨﻴﺔ‬ ‫ﻋﺎﻟﻴﺔ ‪ ،‬ﻭﻟﻜﻥ ﺍﻋﺘﺭﺍﻫﺎ ﺍﻟﺘﺒﺩﻴل ﻭﺍﻟﺘﻐﻴﻴﺭ‪ ،‬ﻭﺒﺎﻟﺘﺎﻟﻲ ﻓﻬﻲ ﺨﺎﻀﻌﺔ ﻟﻠﻨﻘﺩ ﻭﺍﻟﺯﻴﺎﺩﺓ ﻭﺍﻟﻨﻘﺹ‬ ‫ﻭﺍﻟﺘﻘﻭﻴﻡ ﻤﻥ ﻓﺘﺭﺓ ﺇﻟﻰ ﺃﺨﺭﻯ‪ .‬ﻭﻋﻠﻰ ﺍﻟﺭﻏﻡ ﻤﻥ ﺫﻟﻙ ﻓﻬﻲ ﺃﺩﻴﺎﻥ ﻟﻬﺎ ﺃﺘﺒﺎﻋﻬﺎ ﻭﺃﻨﺼﺎﺭﻫﺎ‬ ‫ﻭﺸﻌﺎﺌﺭﻫﺎ ﻭﺘﻭﺠﻴﻬﺎﺘﻬﺎ‪ .‬ﻭﺍﻷﺩﻴﺎﻥ ﻓﻲ ﺍﻟﺤﺎﻟﺘﻴﻥ ﺍﻟﺴﺎﺒﻘﺘﻴﻥ ﻭﺒﻐﺽ ﺍﻟﻨﻅﺭ ﻋﻥ ﻤﻀﻤﻭﻨﻬﺎ‬ ‫ﻭﻤﺩﻯ ﺼﺤﺘﻬﺎ ﺃﻭ ﺘﻤﺎﺴﻜﻬﺎ ﻓﺈﻨﻬﺎ ﺘﺸ ﹶﻜّل ﺜﻘﺎﻓﺎﺕ ﻤﻌﻴﻨﺔ ﺘﺘﺠﺴﺩ ﻓﻲ ﺴـﻠﻭﻜﻴﺎﺕ ﺃﺘﺒﺎﻋﻬـﺎ‬ ‫ﻭﺃﻓﺭﺍﺩﻫﺎ‪.‬‬ ‫ﻭﺃﻤﺎ ﻓﻴﻤﺎ ﻴﺘﻌﻠﻕ ﺒﺎﻟﺘﻔﺴﻴﺭ ﺍﻟﺜﺎﻟﺙ ﻟﻠﻅﺎﻫﺭﺓ ﺍﻟﺩﻴﻨﻴﺔ ﻓﻬﻭ ﺍﻟﺘﻔﺴﻴﺭ ﺍﻟـﺫﻱ ﺠﺎﺀﺒـﻪ‬ ‫ﺍﻟﺩﻴﻥ ﺍﻹﺴﻼﻤﻲ ﺍﻟﺤﻨﻴﻑ‪ .‬ﻭﻫﻭ ﺘﻔﺴﻴﺭ ﻴﻔ َﺭّﻕ ﻓﻲ ﺩﺭﺍﺴﺔ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻟﺩﻴﻨﻴﺔ ﺒﻴﻥ ﺃﻤﺭﻴﻥ‪:‬‬ ‫ﻭ ‪ :‬ﺍﻟﻨﺹ ﺍﻟﺩﻴﻨﻲ ﺍﻟﻤﻭﺤﻰ –ﻗﺭﺁﻨﺎ ﻭﺴﻨﺔ‪ -‬ﻭﻫﻭ ﺇﻟﻬﻲ ﺍﻟﻤﺼﺩﺭ ﺒـﺩﻭﻥ ﺘﻐﻴﻴـﺭ ﻭﻻ‬ ‫ﺘﺤﺭﻴﻑ ﻭﻻ ﺘﺒﺩﻴل ﻭﻫﻭ ﻤﺤﻔﻭﻅ ﺇﻟﻰ ﻗﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ‪ .‬ﻭﻴﺘﻀﻤﱠﻥ ﺍﻹﺴﻼﻡ ‪ -‬ﻜـﺩﻴﻥ‬ ‫ﺇﻟﻬﻲ ﻋﺎﻟﻤﻲ ﺨﺎﺘﻡ‪ -‬ﺍﻟﻌﻘﺎﺌﺩ ﺍﻹﺴﻼﻤﻴﺔ ﻭﺍﻟﺸﺭﻴﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻭﻨﻅـﺎﻡ ﺍﻷﺨـﻼﻕ‬ ‫ﻭﺍﻟﻘﻴﻡ ﺍﻹﺴﻼﻤﻴﺔ ﻭﻨﻅﻡ ﺍﻟﺤﻴﺎﺓ ﺍﻷﺨﺭﻯ‪..‬‬ ‫ﻭﺜﺎ ﻴـﺎ ‪ :‬ﺍﻟﺘﺩﱡﻴﻥ ﺍﻹﺴﻼﻤﻲ ﻭﻫﻭ ﻤﺤﺼﻠﺔ ﻭﻨﺘﺎﺝ ﺘﻔﺎﻋل ﺍﻟﻤﺴﻠﻤﻴﻥ ﻤﻊ ﺍﻟﻭﺍﻗﻊ ﺍﻹﻨﺴﺎﻨﻲ‬ ‫ﺍﻟﻤﻌﻘﹼﺩ ﺍﻟﺫﻱ ﻋﺎﺸﻭﻩ ﺒﺩﺀﹰﺍ ﻤﻥ ﺃﻴﺎﻡ ﺍﻟﺘﻨﺯﻴل ﺍﻷﻭﻟﻰ ‪ ،‬ﻭﺤﺘﻰ ﺇﻟﻰ ﻴﻭﻡ ﺍﻟﻨﺎﺱ ﻫﺫﺍ‪،‬‬

‫ﺘﻔﻜ ﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (4‬ﻋﺩﺩ )‪2002 ، (1‬ﻡ‪1423/‬ﻫـ‬

‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ‬

‫ﻭﺫﻟﻙ ﻭﻓﻕ ﺍﻟﺘﺼﻭﺭ ﺍﻟﻜﻭﻨﻲ ﺍﻟﺘﻭﺤﻴﺩﻱ ﺍﻟﺫﻱ ﺍﺴﺘﻘﻭﻩ ﻤﻥ ﺍﻟﻭﺤﻲ ﺍﻷﻋﻠﻰ‪ .‬ﻭﻴﻤﻜﻥ‬ ‫ﺴّﻡ ﺍﻟﺘﱡﺩﻴﻥ ﺍﻹﺴﻼﻤﻲ ﺇﻟﻰ ﺤﻘﺏ ﺘﺎﺭﻴﺨﻴﺔ ﻤﻌﻴﱠﻨﺔ ﺘﻤ ﹶﺜّل ﻓﻴﻪ ﺍﻟﺤﻘﺒـﺔ ﺍﻟﻨﺒﻭﻴـﺔ‬ ‫ﺃﻥ ﻨﻘ َ‬ ‫ﻭﺤﻘﺒﺔ ﺍﻟﺨﻼﻓﺔ ﻤﺭﺠﻌﻴﺔ ﺍﻟﺘ ﱡﺩﻴﻥ‪ .‬ﻭﺃﺴﺴﻪ ﺍﻟﺘﻁﺒﻴﻘﻴﺔ ﻭﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﺘﻲ ﻴُﺴـﺘﻬﺩﻯ ﺒﻬـﺎ‬ ‫ﻭﻴُﺭﺠﻊ ﺇﻟﻴﻬﺎ‪ .‬ﺜﻡ ﺘﺄﺘﻲ ﺍﻟﻔﺘﺭﺍﺕ ﺍﻟﻤﺘﻌﺎﻗﺒﺔ ﺍﻟﺘﻲ ﻗﺩ ﺘﻌ َّﺒﺭ ﻋﻥ ﺍﻟﺘﺩﱡﻴﻥ ﺍﻟﺼـﺤﻴﺢ ﺃﻭ‬ ‫ﻋﻥ ﻨﻭﻉ ﻤﻥ ﺍﻟﺘﻬﺎﻭﻥ ﻓﻲ ﺍﻻﻟﺘﺯﺍﻡ ﺍﻟﺩﻴﻨﻲ‪ .‬ﻭﻟﻜﻥ ﻴﺒﻘﻰ ﻤﻔﻬﻭﻡ ﻋﺼﻤﺔ ﺍﻷﻤﺔ ﻓﻲ‬ ‫ﻤﺠﻤﻭﻋﻬﺎ ﺃﻤﺭﹰﺍ ﺃﺴﺎﺴﻴﹰﺎ ﻓﻲ ﻫﺫﺍ ﺍﻟﺴﻴﺎﻕ ﺤﺘﻰ ﻻ ﻴﺘﺠﺎﻭﺯ ﺍﻟﺘﻬـﺎﻭﻥ ﻭﺍﻟﺘﻘﺼـﻴﺭ‬ ‫ﺤﺩﻭﺩﻩ ﺍﻟﺩﻨﻴﺎ ﺍﻟﺘﻲ ﺘﺨﺭﺠﻪ ﻋﻥ ﺍﻟﻤﻘﺒﻭل ﻭﺍﻟﻤﻌﻠﻭﻡ ﻤﻥ ﺍﻟﺩﻴﻥ ﺒﺎﻟﻀﺭﻭﺭﺓ‪.‬‬ ‫ﻓﻨﺤﻥ ﺇﺫﻥ ﺃﻤﺎﻡ ﻨﺹ ﺩﻴﻨﻲ ﻤﻌﺼﻭﻡ‪ .‬ﻭﻤﺤﻔﻭﻅ‪ .‬ﻭﻋﺎﻟﻤﻲ‪ .‬ﻭﺨـﺎﺘﻡ‪ .‬ﻭﺸـﺎﻤل‪.‬‬ ‫ﻭﻜﺫﻟﻙ ﺃﻤﺎﻡ ﺘﻁﺒﻴﻘﺎﺕ ﺒﺸﺭﻴﺔ ﻟﻤﻀﺎﻤﻴﻥ ﻫﺫﺍ ﺍﻟﻨﺹ ﺍﻟﺘﻲ ﺘﺒـﺩﺃ ﺒـﺎﻟﺘﻁﺒﻴﻕ ﺍﻟﻤﺭﺠﻌـﻲ‬ ‫ﺍﻟﻨﻤﻭﺫﺠﻲ ﻓﻲ ﺍﻟﻌﺼﺭ ﺍﻟﻨﺒﻭﻱ ﻭﻋﺼﺭ ﺨﻠﻔﺎﺌﻪ ﺜﻡ ﺍﻟﺘﻁﺒﻴﻕ ﺍﻟﺼـﺤﺎﺒﻲ ﻭﺍﻟﺘـﺎﺒﻌﻲ‪ ،‬ﺜـﻡ‬ ‫ﺍﻟﺘﻁﺒﻴﻘﺎﺕ ﺍﻟﺘﺎﻟﻴﺔ ﻤﻌﻠﻘﻴﻥ ﻓﻲ ﺃﺫﻫﺎﻨﻨﺎ ﻓﻜﺭﺓ ﺍﻷﻤﺔ ﺍﻟﻤﻌﺼﻭﻤﺔ ﻓﻲ ﻤﺠﻤﻭﻋﻬـﺎ ﺤﺘـﻰ ﻻ‬ ‫ﺘﺨﺭﺠﻨﺎ ﺒﻌﺽ ﺍﻟﻤ ﺴﻲ ﺍﻟﺘﺎﺭﻴﺨﻴﺔ ﻭﺍﻟﺘﻁﺒﻴﻘﺎﺕ ﺍﻟﻤﻨﺤﺭﻓﺔ ﻋﻥ ﻓﻬـﻡ ﺤﻘﻴﻘـﺔ ﺍﻹﺴـﻼﻡ ؛‬ ‫ﻭﺤﻘﻴﻘﺔ ﺍﻷﻤﺔ ﺍﻟﻭﺴﻁ ﻭﺤﻘﻴﻘﺔ ﺭﺴﺎﻟﺘﻨﺎ ﻓﻲ ﺍﻟﻌﺎﻟﻡ‪.‬‬ ‫ﻓﺎﻟﺫﻱ ﻴﺭﻴﺩ ﺇﺫﻥ ﺃﻥ ﻴﺩﺭﺱ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻟﺩﻴﻨﻴﺔ ﺩﺭﺍﺴﺔ ﻤﻭﻀﻭﻋﻴﺔ ﻻ ﻴﺴﺘﻁﻴﻊ ﺃﻥ‬ ‫ﻴﺠﺎﺯﻑ ﺒﺈﻋﻁﺎﺀ ﺘﻌﻤﻴﻤﺎﺕ ﻋﺎﻤﺔ ﻻ ﺘﻨﻁﺒﻕ ﺇﻻ ﻋﻠﻰ ﺤﺎﻻﺕ ﺩﻴﻨﻴﺔ ﻭﺜﻘﺎﻓﻴﺔ ﻭﺍﺠﺘﻤﺎﻋﻴـﺔ‬ ‫ﻤﻌﻴﻨﺔ ‪ ،‬ﻭﺘﻐﻔل ﺘﻤﺎﻤﹰﺎ ﺃﺩﻴﺎﻥ ﻭﻤﺠﺘﻤﻌﺎﺕ ﻭﺜﻘﺎﻓﺎﺕ ﺇﻨﺴﺎﻨﻴﺔ ﻟﻬﺎ ﺇﺴﻬﺎﻤﻬﺎ ﺍﻟﺤﻀﺎﺭﻱ ﺍﻟﻜﺒﻴﺭ‬ ‫ﻓﻲ ﺘﻁﻭﺭ ﺍﻟﻭﻋﻲ ﺍﻟﺩﻴﻨﻲ ﻭﺍﻟﺤﻀﺎﺭﻱ ﺍﻟﺒﺸﺭﻱ‪ .‬ﻓﺎﻟﻘﻭل ﺒـﺈﻁﻼﻕ ﺇﻥ ﺍﻟـﺩﻴﻥ ﻅـﺎﻫﺭﺓ‬ ‫ﺍﺠﺘﻤﺎﻋﻴﺔ ﺜﻘﺎﻓﻴﺔ ﺒﺸﺭﻴﺔ ﻻ ﻴﻌ َﺒّﺭ ﻋﻥ ﺤﻘﻴﻘﺔ ﺍﻟﻭﻀﻊ ﺍﻟﺩﻴﻨﻲ ﻓﻲ ﺍﻟﻌﺎﻟﻡ‪ .‬ﻭﻫﺫﺍ ﺍﻟﻨﻭﻉ ﻤﻥ‬ ‫ﺍﻹﺴﻘﺎﻁ ﻏﻴﺭ ﻤﻭﻀﻭﻋﻲ ﻭﻏﻴﺭ ﻋﻠﻤﻲ‪ .‬ﻭﻤﻥ ﻫﻨﺎ ﻓﻌﻨﺩﻤﺎ ﻨﺘﺤﺩﺙ ﻋﻥ ﺍﻟﺩﻴﻥ ﻴﻨﺒﻐـﻲ ﺃﻥ‬ ‫ﻨﻔ َﺭّﻕ ﺒﻴﻥ ﺍﻟﺩﻴﻥ ﺍﻟﻭﻀﻌﻲ ﺍﻟﻨﺴﺒﻲ ﻭﺍﻟﺩﻴﻥ ﺍﻟﻭﻀـﻌﻲ ﺍﻟﻤﻴﺘـﺎﻓﺯﻴﻘﻲ ﻭﺍﻟـﺩﻴﻥ ﺍﻹﻟﻬـﻲ‬ ‫ﺍﻟﻤﺤﺭﱠﻑ ﻭﺍﻟﺩﻴﻥ ﺍﻹﻟﻬﻲ ﺍﻟﻤﺤﻔﻭﻅ ﻭﺍﻟﻤﻁﻠﻕ ﻭﺍﻟﻤﻬﻴﻤﻥ ﻭﺍﻟﻌﺎﻟﻤﻲ ﻭﺍﻟﺨﺎﺘﻡ‪ .‬ﻭﺤل ﻤﺸﻜﻠﺔ‬ ‫ﻥ ﻤﺎ ﻴﺘﺭﺘﺏ ﻋﻠﻴﻬﺎ ﻤﻥ ﺃﻁﺭﻭﺤﺎﺕ ﻭﻤﻘﻭﻻﺕ ﺩﻴﻨﻴﺔ ﻤﺘﻨـﺎﻓﺭﺓ‬ ‫ﻫﺫﺍ ﺍﻟﺘﻔﺭﻴﻕ ﻀﺭﻭﺭﻴﺔ ﻷ ّ‬

‫ﻭ ﻤ ﻭﺭ‬

‫ﺎﺭ ﻟ ﺭﺍﺴ‬

‫ﻭﺭ ﺍﻟ ﻴﻥ‬

‫ﺘ ﻜﻴل ﺍﻟﺜﻘﺎ‬

‫ﺍﻟ ﺎﻋﻠ‬

‫‪ .‬ﻋ ﺍﻟ ﻴ‬

‫ﺭﻏﻭ‬

‫ﻭﻤﺨﺘﻠﻔﺔ ﺃﺼﺒﺤﺕ ﺘﺸ ﹶﻜّل ﺨﻁﺭﹰﺍ ﻋﻠﻰ ﺠﻤﻴﻊ ﺍﻷﺩﻴﺎﻥ‪ .‬ﻭﺇﺫﺍ ﻟـﻡ ﻨﺠـﺭ ﻫـﺫﺍ ﺍﻟﺘﻔﺭﻴـﻕ‬ ‫ﻥ‬ ‫ﺍﻟﻀﺭﻭﺭﻱ ﺒﻴﻥ ﺍﻟﺘﻔﺴﻴﺭﺍﺕ ﺍﻟﻤﺨﺘﻠﻔﺔ ﻟﻠﻅﺎﻫﺭﺓ ﺍﻟﺩﻴﻨﻴﺔ ‪ ،‬ﻭﻨﺘﺠﺎﻭﺯ ﺍﻟﻭﻀﻊ ﺍﻟﻘﺎﺌـل ﺒـﺄ ّ‬ ‫ﺍﻟﺩﻴﻥ ﻅﺎﻫﺭﺓ ﺍﺠﺘﻤﺎﻋﻴﺔ‪ -‬ﺨﺎﺼﺔ ﺒﺎﻟﻨﺴﺒﺔ ﻟﻠﻤﺴﻠﻤﻴﻥ‪ -‬ﻓﺈﻨﻨﺎ ﺴﻨﺩﺨل ﻓﻲ ﺇﺸﻜﺎﻻﺕ ﺩﻴﻨﻴـﺔ‬ ‫ﻋﺎﻟﻤﻴﺔ ﺨﻁﻴﺭﺓ ؛ ﻭﺫﻟﻙ ﻤﻥ ﺠﺭﺍﺀ ﺇﺴﻘﺎﻁ ﻤﻔﺎﻫﻴﻡ ﻭﻤﻘﻭﻻﺕ ﻭﻤﻨﺎﻫﺞ ﻭﺃﺩﻭﺍﺕ ﺍﻟﺘﺤﻠﻴـل‬ ‫ﻭﺍﻟﻨﻘﺩ ﺍﻟﺘﺄﻭﻴﻠﻲ‬

‫)‪(1‬‬

‫ﻭﺍﻟﻭﻀﻌﻲ ﺍﻟﻤﻌﺎﺼﺭ ﻟﻠﺩﻴﻥ‪ ،‬ﻭﺨﺎﺼﺔ ﻤﺎ ﻗﺩﻤﺘﻪ ﻓﻠﺴﻔﺔ ﻤﺎ ﺒﻌﺩ ﺍﻟﺤﺩﺍﺜﺔ‬

‫ﻓﻲ ﻫﺫﺍ ﺍﻟﻤﺠﺎل‪ ،‬ﻭﻤﺎ ﺘﻘﺩﻤﻪ ﺍﻵﻥ ﻨﻅﺭﻴﺎﺕ ﺍﻟﻌﻭﻟﻤـﺔ ﻭﻤﻨﻁﻘﻬـﺎ ﺍﻟﻌـﺎﻟﻤﻲ ﺍﻟﺘﻔﻜﻴﻜـﻲ‬ ‫ﺍﻟﺼﺎﺭﻡ‪.‬‬ ‫ﻥ ﻤﺴﺄﻟﺔ ﺘﻐﻴﱡﺭ ﻭﺜﺒﺎﺕ ﺍﻟﻘﻴﻡ ﺍﻷﺨﻼﻗﻴﺔ ﻭﺍﻟﻘﻴﻡ ﺍﻟﺩﻴﻨﻴﺔ ﺘﺘﺄﺜﺭ‬ ‫ﻓﻌﻠﻰ ﺴﺒﻴل ﺍﻟﻤﺜﺎل ﻓﺈ ّ‬ ‫ﻜﺜﻴﺭﹰﺍ ﺒﺘﻔﺴﻴﺭﻨﺎ ﺍﻷﻭﻟﻲ ﻟﻠﻅﺎﻫﺭﺓ ﺍﻟﺩﻴﻨﻴﺔ‪ ،‬ﻭﻤﻨﺸﺄﻫﺎ ﻭﻁﺒﻴﻌﺘﻬﺎ؛ ﻓﺈﺫﺍ ﻜﻨﺎ ﻤﻥ ﺤﻤﻠﺔ ﺍﻟﺘﻔﺴﻴﺭ‬ ‫ﺍﻟﻭﻀﻌﻲ ﺃﻭ ﺍﻟﺘﻔﺴﻴﺭ ﺍﻟﺘﺎﺭﻴﺨﺎﻨﻲ ‪ ،‬ﻓﺈﻥ ﻤﻔﻬﻭﻡ ﺍﻟﻨﺴﺒﻴﺔ ﺍﻟﺩﻴﻨﻴﺔ ‪ ،‬ﻭﺒﺎﻟﺘـﺎﻟﻲ ﺍﻟﺘﻐﻴـ ﱡﺭ ‪،‬‬ ‫ﻭﺍﻟﺘﺒﱡﺩل ﻭﺍﻟﺘﻁﻭﱡﺭ ﺴﻴﻜﻭﻥ ﻟﻪ ﺜﻘﻠﻪ ﺍﻟﻜﺒﻴﺭ ﻓﻲ ﺘﻔﺴـﻴﺭﻨﺎ ﻭﺘﺼـﻭﺭﻨﺎ ﻟﻠﻘـﻴﻡ ﻭﺍﻟﻌﻘﺎﺌـﺩ‪،‬‬ ‫ﻭﺍﻷﺨﻼﻕ‪ .‬ﻭﺴﻨﺄﺨﺫ ﻤﻭﻗﻔﹰﺎ ﻤﻐﺎﻴﺭﹰﺍ ﺘﻤﺎﻤﹰﺎ ﻟﻬﺫﺍ ﻟﻭ ﻜﻨﺎ ﻤﻤـﻥ ﻴﺘﺒﻨـﻰ ﺍﻟﺘﻔﺴـﻴﺭ ﺍﻟـﺩﻴﻨﻲ‬ ‫ﺍﻹﺴﻼﻤﻲ ﻓﻲ ﻤﺠﺎل ﺍﻟﻘﻴﻡ ﺍﻟﻌﻘﺎﺌﺩﻴﺔ ﻭﺍﻟﻘﻴﻡ ﺍﻟﺘﺸﺭﻴﻌﻴﺔ ﻭﺍﻟﻘﻴﻡ ﺍﻷﺨﻼﻗﻴﺔ ﺍﻹﻨﺴﺎﻨﻴﺔ ﺍﻟﺜﺎﺒﺘﺔ‪.‬‬ ‫ﻭﻗﺩ ﻨﺄﺨﺫ ﻤﻭﻗﻔﹰﺎ ﺒﺭﺍﺠﻤﺎﺘﻴﹰﺎ ﺘﻜﺘﻴﻜﻴﹰﺎ ﺇﺫﺍ ﻤﺎ ﺘﺒﻨﻴﻨﺎ ﺒﻌﺽ ﺍﻟﺘﻔﺴﻴﺭﺍﺕ ﺍﻷﺨـﺭﻯ ﻟﻠﻅـﺎﻫﺭﺓ‬ ‫ﺍﻟﺩﻴﻨﻴﺔ‪ ،‬ﺒﺤﻴﺙ ﻴﺭﺘﺒﻁ ﺘﻔﺴﻴﺭﻨﺎ ﻟﻠﻤﻁﻠﻕ ﻭﺍﻟﻨﺴﺒﻲ‪ ،‬ﻭﻟﻠﺜﺒﺎﺕ ﻭﺍﻟﺘﻐﻴﱡﺭ ﻓﻲ ﺍﻟﻘـﻴﻡ ﺍﻟﺩﻴﻨﻴـﺔ‬ ‫ﺒﻤﺼﺎﻟﺤﻨﺎ ﻭﻅﺭﻭﻓﻨﺎ‪ ،‬ﻭﻤﺎ ﻴﻤﻠﻴﻪ ﻋﻠﻴﻨﺎ ﺍﻟﻭﺍﻗﻊ ﻤﻥ ﻤﻌﻁﻴﺎﺕ ﻭﻤﻭﺍﻗﻑ ﻭﻅﺭﻭﻑ‪ .‬ﻭﻤـﻥ‬ ‫ﻫﺫﻩ ﺍﻟﺨﻁﻭﺭﺓ ﻴﻨﺒﻐﻲ ﺃﻥ ﻴﻜﻭﻥ ﻫﺫﺍ ﺍﻟﻤﺤ َﺩّﺩ ﺍﻟﻤﻨﻬﺠﻲ ﺤﺎﻀﺭﹰﺍ ﻓﻲ ﺩﺭﺍﺴـﺘﻨﺎ ﻟﻠﻅـﺎﻫﺭﺓ‬ ‫ﺍﻟﺩﻴﻨﻴﺔ ﻭﻤﺎ ﻴﺘﻌﻠﻕ ﺒﻬﺎ ﻤﻥ ﻤﺴﺎﺌل‪.‬‬ ‫)‪(1‬‬

‫‪For Further elaboration on Hermeneutics see, Paul Ricoeur, The Conflict of‬‬ ‫& ‪Interpretations: Essays in Hermeneutics, Evanton: Northwestern University Press, 1974‬‬ ‫‪Schleiermacher, “General Hermeneutics,” The Hermeneutics Reader, New York:‬‬ ‫‪Continuum, 1992. & Josef Bleicher, Contemporary Hermeneutics: Hermeneutics as‬‬ ‫‪Method, Philosophy and Critique, London: Routledge, 1980.‬‬

‫ﺘﻔﻜ ﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (4‬ﻋﺩﺩ )‪2002 ، (1‬ﻡ‪1423/‬ﻫـ‬ ‫ﺍﻟﻤ‬

‫ﺍﻟﻤ‬

‫ﺍﻟﺜﺎ ‪ :‬ﺍﻟ‬

‫ل ﻴﻥ ﺍﻟﺜﺎ‬

‫ﻭﺍﻟﻤﺘﻐﻴﺭ‬

‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ‬ ‫ﺍﻟ ﺎﻡ ﺍﻟ ﻴ‬

‫ﻤﻥ ﺍﻷﻤﻭﺭ ﺍﻷﺴﺎﺴﻴﺔ ﺍﻟﺘﻲ ﻴﻨﺒﻐﻲ ﺍﺴﺘﺤﻀﺎﺭﻫﺎ ﻓﻲ ﻋﻤﻠﻴـﺔ ﺩﺭﺍﺴـﺔ ﺍﻟﻅـﺎﻫﺭﺓ‬ ‫ﺍﻟﺩﻴﻨﻴﺔ ﻤﺴﺄﻟﺔ ﺍﻟﺜﺎﺒﺕ ﻭﺍﻟﻤﺘﻐﻴﺭ ﻓﻲ ﺍﻟﻤﻨﻅﻭﻤﺎﺕ ﺍﻟﺩﻴﻨﻴﺔ‪ .‬ﻓﻜل ﻨﻅﺎﻡ ﺩﻴﻨﻲ ﻴﺘﻀﻤﻥ ﺠﻤﻠـﺔ‬ ‫ﻗﻀﺎﻴﺎ ﺃﺴﺎﺴﻴﺔ ﻭﻤﺒﺎﺩﺉ ﻜﺒﺭﻯ ﻭﻤﻘﻭﻤﺎﺕ ﻤﺭﻜﺯﻴﺔ ﺘ َﻤّﺜل ﻓﻲ ﺤﻘﻴﻘﺘﻬﺎ ﻁﺒﻴﻌﺔ ﻫﺫﺍ ﺍﻟـﺩﻴﻥ‬ ‫ﻭﻤﻀﻤﻭﻨﻪ ﻭﺩﻻﻻﺘﻪ ﻭﻗﻴﻤﻪ ﺍﻟﻜﺒﺭﻯ‪ .‬ﻭﻫﺫﻩ ﺍﻟﻘﻴﻡ ﺍﻟﻜﺒﺭﻯ ﻗﺩ ﻴُﺴﻤﺢ ﺒﺘﻐﻴﻴﺭﻫـﺎ ﺒﺎﻟﻨﺴـﺒﺔ‬ ‫ﻟﺒﻌﺽ ﺍﻷﺩﻴﺎﻥ ﺃﻭ ﺍﻟﻤﻨﻅﻭﻤﺎﺕ ﺍﻟﺩﻴﻨﻴﺔ ﺍﻟﻭﻀﻌﻴﺔ ﺃﻭ ﺍﻷﺨﻼﻗﻴﺔ ﻭﻗﺩ ﻻ ﻴﺴﻤﺢ ﺒﻤﺴـﻬﺎ ﺃﻭ‬ ‫ﺘﺒﺩﻴﻠﻬﺎ ﻓﻲ ﻨﻅﻡ ﺩﻴﻨﻴﺔ ﺃﺨﺭﻯ‪ .‬ﻭﺍﺴﺘﻨﺎﺩﹰﺍ ﺇﻟﻰ ﺍﻟﻤﺤﺩﺩ ﺍﻟﻤﻨﻬﺠﻲ ﺍﻷﻭل ﺍﻟﺫﻱ ﺃﺸـﺭﻨﺎ ﻓﻴـﻪ‬ ‫ﺇﻟﻰ ﻤﺴﺄﻟﺔ ﺍﻟﺘﻔﺴﻴﺭﺍﺕ ﺍﻟﻤﺨﺘﻠﻔﺔ ﻟﻠﻅﺎﻫﺭﺓ ﺍﻟﺩﻴﻨﻴﺔ ﻴﻤﻜﻨﻨﺎ ﺍﻟﻘﻭل ﺃﻥ ﺍﻷﺩﻴﺎﻥ ﺘﺨﺘﻠﻑ ﻓـﻲ‬ ‫ﻨﻅﺭﺘﻬﺎ ﺇﻟﻰ ﻤﺴﺄﻟﺔ ﺍﻟﺜﺎﺒﺕ ﻭﺍﻟﻤﺘﻐﻴﺭ ﻓﻲ ﻤﺠﺎل ﺍﻟﻘﻴﻡ ﺍﻟﺩﻴﻨﻴﺔ ﻭﺍﻷﺨﻼﻗﻴﺔ‪ .‬ﻭﻤﻥ ﻫﻨﺎ ﻓﻠﻴﺱ‬ ‫ﻤﻥ ﺍﻟﻤﻌﻘﻭل ﻭﺍﻟﻤﻘﺒﻭل ﻭﺍﻟﻤﻭﻀﻭﻋﻲ ﻜﺫﻟﻙ ﺃﻥ ﻨﻀﻊ ﻗﺎﻋﺩﺓ ﻭﺍﺤﺩﺓ ﺘﺤﻜﻡ ﻤﺴﺄﻟﺔ ﺍﻟﺜﺎﺒﺕ‬ ‫ﻭﺍﻟﻤﺘﻐﻴﺭ ﻓﻲ ﺍﻷﺩﻴﺎﻥ ﺍﻟﻤﺨﺘﻠﻔﺔ‪ ،‬ﺒل ﻤﻥ ﺍﻟﻤﻭﻀﻭﻋﻲ ﺃﻥ ﺘﺤﺭﱠﺭ ﺍﻷﺩﻴﺎﻥ ﻤﻥ ﺍﻟﺘﺤﻜﱡﻤـﺎﺕ‬ ‫ﺍﻟﻤﻌﺭﻓﻴﺔ ﻭﻤﻥ ﺍﻹﺴﻘﺎﻁﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻟﻭﺍﻗﻌﻴﺔ ﺍﻟﻤﻌﺎﺼﺭﺓ ﺍﻟﺘﻲ ﺘﺤﺎﻭل ﺃﻥ ﺘﻔﺭﺽ ﻋﻠـﻰ‬ ‫ﺍﻟ َّﺩﻴﻥ ﺃﻥ ﻴﺘﺤﻭل ﺇﻟﻰ ﻭﻀﻊ ﻨﺴﺒﻲ ﻭﻴﺘﺭﻙ ﺃﻱ ﺼﻠﺔ ﻟﻪ ﺒﺎﻟﻤﻁﻠﻕ‪ ،‬ﻭﺒﺎﻟﺘﺎﻟﻲ ﺘﺘﺤﻜﻡ ﻓﻴـﻪ‬ ‫ﻗﻭﺍﻨﻴﻥ ﺍﻟﺘﺎﺭﻴﺨﺎﻨﻴﺔ‪ .‬ﻓﺘﻭﺠﻴﻪ ﺍﻷﺩﻴﺎﻥ ﻜﻠﻬﺎ ﻟﺘﺫﻭﺏ ﻓﻲ ﺒﻭﺘﻘﺔ ﺍﻟﺘﺎﺭﻴﺨﺎﻨﻴﺔ ﻭﺍﻟﻨﺴﺒﻴﺔ ﺃﻤﺭ ﻻ‬ ‫ﻴﺴﺘﻘﻴﻡ ﻻ ﻤﻨﻬﺠﻴﹰﺎ ﻭﻻ ﻤﻊ ﻁﺒﻴﻌﺔ ﻫﺫﻩ ﺍﻷﺩﻴﺎﻥ ﻭﻻ ﻤﻊ ﻭﺍﻗﻊ ﺒﻌﺽ ﺍﻷﺩﻴﺎﻥ ﺍﻟﻘﺎﺌﻤﺔ ﻓـﻲ‬ ‫ﺍﻟﻌﺎﻟﻡ‪ .‬ﻓﻬﻨﺎﻙ ﻤﻥ ﺍﻷﺩﻴﺎﻥ ﻤﺎ ﻓﻴﻪ ﻤﻥ ﺍﻟﻤﺭﻭﻨﺔ –ﺒﺴﺒﺏ ﺍﻟﻁﺒﻴﻌﺔ ﺍﻟﺫﺍﺘﻴﺔ ﻟﻠﺩﻴﻥ ﺃﻭ ﺒﺴـﺒﺏ‬ ‫ﻋﻭﺍﻤل ﺨﺎﺭﺠﻴﺔ ﻗﺎﻫﺭﺓ ﺃﻭ ﺒﺴﺒﺏ ﻀﻐﻁ ﺍﻟﻭﺍﻗﻊ‪ -‬ﻤﺎ ﻴﺴﻤﺢ ﺒﺘﻌﺩﻴل ﻭﺘﻐﻴﻴﺭ ﺍﻟﻘﻴﻡ ﺍﻟﺜﺎﺒﺘﺔ‬ ‫ﻭﺇﺠﺭﺍﺀ ﻗﺎﻨﻭﻥ ﺍﻟﺘﻐﻴﻴﺭ ﻋﻠﻰ ﻜل ﻗﻴﻤﻬﺎ ﺴﻭﺍﺀ ﻤﺎ ﺘﻌﻠﻕ ﻤﻨﻬﺎ ﺒﺎﻟﻌﻘﻴـﺩﺓ ﺃﻭ ﺍﻟﺸـﺭﻴﻌﺔ ﺃﻭ‬ ‫ﺍﻷﺨﻼﻕ ﺃﻭ ﺍﻟﻘﻴﻡ ﺍﻟﺜﻘﺎﻓﻴﺔ‪ .‬ﻭﻟﻜﻥ ﻫﻨﺎﻙ ﺃﺩﻴﺎﻥ ﺃﺨﺭﻯ ﻻ ﺘﺴـﺘﺠﻴﺏ ﻟﻬـﺫﺍ ﺍﻟﻨـﻭﻉ ﻤـﻥ‬ ‫ﺍﻟﺘﺤﺩﻴﺎﺕ ﻭﺘﺒﻘﻰ ﺩﺍﺌﻤﹰﺎ ﻤﻔ َﺭّﻗﺔ ﺒﻴﻥ ﺍﻟﻨﺴﺒﻲ ﻭﺍﻟﻤﻁﻠﻕ ﻭﺒﻴﻥ ﺍﻟﺘﺎﺭﻴﺨﺎﻨﻲ ﻭﺍﻟﻤﺘﻌﺎﻟﻲ‪ .‬ﻭﻨﺤﻥ‬ ‫ﻟﻜﻲ ﻨﺩﺭﺱ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻟﺩﻴﻨﻴﺔ ﺩﺭﺍﺴﺔ ﻋﻠﻤﻴﺔ ﻤﻭﻀﻭﻋﻴﺔ ﻴﻨﺒﻐﻲ ﻟﻨﺎ ﺃﻥ ﻻ ﻨﻔﺭﺽ ﻋﻠـﻰ‬ ‫ﺍﻷﺩﻴﺎﻥ ﻤﺴﺎﻟﻙ ﻤﻌﻴﻨﺔ ﺘﺴﻴﺭ ﻭﻓﻘﻬﺎ ﻭﺇﻻ ﺃﺼﺒﺤﺕ ﺭﺠﻌﻴﺔ ﻭﺃﺼـﻭﻟﻴﺔ ﻭﻏﻴـﺭ ﻭﺍﻗﻌﻴـﺔ‪.‬‬

‫ﻭ ﻤ ﻭﺭ‬

‫ﺎﺭ ﻟ ﺭﺍﺴ‬

‫ﻭﺭ ﺍﻟ ﻴﻥ‬

‫ﺘ ﻜﻴل ﺍﻟﺜﻘﺎ‬

‫ﺍﻟ ﺎﻋﻠ‬

‫‪ .‬ﻋ ﺍﻟ ﻴ‬

‫ﺭﻏﻭ‬

‫ﻓﺎﻟﻤﺴﺄﻟﺔ ﻫﻨﺎ ﻫﻲ ﺃﻥ ﺘﺘﺭﻙ ﺍﻷﺩﻴﺎﻥ ﻨﻔﺴﻬﺎ ﻟﺘﺤﺩﺩ ‪ -‬ﻋﻠﻰ ﺤﺴﺏ ﺘﺼﻭﺭﺍﺘﻬﺎ ﻭﻤﻘﻭﻻﺘﻬـﺎ‬ ‫ﺍﻟﻜﺒﺭﻯ ‪ -‬ﻤﺠﺎﻻﺕ ﺍﻟﺜﺎﺒﺕ ﻭﺍﻟﻤﺘﻐﻴﺭ ﻓﻲ ﻤﺨﺘﻠﻑ ﻤﺠﺎﻻﺕ ﺍﻟﻭﻋﻲ ﻭﺍﻟﻤﻤﺎﺭﺴﺔ ﺍﻟﺩﻴﻨﻴـﺔ‪.‬‬ ‫ﻼ ﺇﻟﻰ ﺍﻹﺴﻼﻡ ﻜﺩﻴﻥ ﺇﻟﻬﻲ ﻤﻨﺯل ﻭﻤﺤﻔﻭﻅ ﻭﺨﺎﺘﻡ ﻓﺈﻨﻨﺎ ﻨﺠـﺩ ﺍﻟﺤـﺎﺠﺯ‬ ‫ﻓﺈﺫﺍ ﻨﻅﺭﻨﺎ ﻤﺜ ﹰ‬ ‫ﺍﻟﻔﺎﺼل ﺒﻴﻥ ﻤﺎ ﻫﻭ ﺜﺎﺒﺕ ﻤﻁﻠﻕ ﻭﺒﻴﻥ ﻤﺎ ﻴﻤﻜﻥ ﺍﻻﺠﺘﻬﺎﺩ ﻓﻴﻪ ﻭﺇﺠـﺭﺍﺀ ﺍﻟﺘﻐﻴﻴـﺭ ﻓﻴـﻪ‬ ‫ﻭﺍﻀﺢ ﺒﺎﻟﺼﻭﺭﺓ ﺍﻟﻜﺎﻓﻴﺔ ﺍﻟﺘﻲ ﺘﺨﺭﺝ ﺍﻟﻘﻴﻡ ﺍﻟﻜﺒـﺭﻯ ﻟﻠﻌﻘﻴـﺩﺓ ﻭﺍﻟﺸـﺭﻴﻌﺔ ﻭﺍﻟﻤﻨﻬـﺎﺝ‬ ‫ﺍﻹﺴﻼﻤﻲ ﻭﺍﻟﻨﻅﺎﻡ ﺍﻷﺨﻼﻗﻲ ﻤﻥ ﺩﺍﺌﺭﺓ ﺍﻟﺘﻐﻴﺭ ﻭﺍﻟﺯﻤﺎﻨﻲ ﻭﺍﻟﻨﺴـﺒﻲ ﻭﺘﻠﺤﻘﻬـﺎ ﺒـﺩﺍﺌﺭﺓ‬ ‫ﺍﻟﻤﻁﻠﻕ ﻭﺍﻟﻤﺘﺠﺎﻭﺯ ﻟﻠﺘﺎﺭﻴﺨﺎﻨﻴﺔ ﺒﻜل ﺃﻨﻭﺍﻋﻬﺎ‪.‬‬ ‫ﻜﻤﺎ ﻨﺠﺩ ﺍﻹﺴﻼﻡ ﻴﻔﺘﺢ ﺍﻟﻤﺠﺎل ﻟﻼﺠﺘﻬﺎﺩ ﻓﻲ ﺍﻟﻔﻜﺭ ﺍﻟﺩﻴﻨﻲ ﺍﻟﺘﻁﺒﻴﻘﻲ‪ ،‬ﻭﺍﻻﺴﺘﺠﺎﺒﺔ‬ ‫ﻟﻜﺜﻴﺭ ﻤﻥ ﻤﺘﻁﻠﺒﺎﺕ ﺍﻟﻭﺍﻗﻊ ﺩﻭﻥ ﺍﻟﻤﺴﺎﺱ ﺒﺎﻟﺜﺎﺒﺕ ﻭﺍﻟﻤﻁﻠﻕ ﻓﻲ ﺍﻟﺒﻨﺎﺀ ﺍﻟﻘﻴﻤﻲ ﻭﺍﻟﻌﻘﺎﺌﺩﻱ‬ ‫ﻥ ﺍﻹﺴﻼﻡ ﻴﻌﺘﺭﻑ ﺒﻬﺫﺍ ﺍﻟﺤﺎﺠﺯ ﺍﻟﻔﺎﺼل ﺒـﻴﻥ ﺍﻟﻨﺴـﺒﻲ‬ ‫ﺍﻹﺴﻼﻤﻲ‪ .‬ﻭﻋﻠﻰ ﺍﻟﺭﻏﻡ ﻤﻥ ﺃ ّ‬ ‫ﻭﺍﻟﻤﻁﻠﻕ‪ ،‬ﻭﺒﻴﻥ ﺍﻟﻤﺘﻐﻴﺭ ﻭﺍﻟﺜﺎﺒﺕ ﻭﺒﻴﻥ ﺍﻟﺘﺎﺭﻴﺨﺎﻨﻲ ﻭﻤﺎ ﻓﻭﻕ ﺍﻟﺘﺎﺭﻴﺨﺎﻨﻲ ﺇﻻ ﺃﻥ ﻫﺫﺍ ﻟﻡ‬ ‫ﻴﻤﺱ ﺤﻘﻴﻘﺔ ﺍﻹﺴﻼﻡ ﻭﺘﻌﺎﻟﻴﻤﻪ ﻭﻗﻴﻤﻪ ﺍﻟﻜﺒﺭﻯ ﺒل ﺃﺒﺩﻯ ﺍﻹﺴﻼﻡ ﺤﻴﻭﻴﺔ ﻭﻓﺎﻋﻠﻴﺔ ﻜﺒﻴـﺭﺓ‬ ‫ﻓﻲ ﻤﺠﺎل ﺍﻻﺴﺘﺠﺎﺒﺔ ﻟﻤﺘﻁﻠﺒﺎﺕ ﺍﻟﻭﺍﻗﻊ ﺍﻹﻨﺴﺎﻨﻲ ﺍﻟﻤﺘﻐﻴﺭ ﻭﻫﺫﺍ ﻤﻌﻨﺎﻩ ﺃﻨـﻪ ﻟـﻴﺱ ﻤـﻥ‬ ‫ﺍﻟﻤﻘﻁﻭﻉ ﺒﻪ ﺃﻥ ﻨﺠﺭﻱ ﺴﻴﻑ ﺍﻟﺘﻐﻴﻴﺭ ﻭﺍﻟﺘﺒﺩﻴل ﻋﻠﻰ ﻜل ﻗﻴﻤﺔ ﻋﻘﺩﻴـﺔ ﺃﻭ ﺃﺨﻼﻗﻴـﺔ ﺃﻭ‬ ‫ﻥ ﻫﺫﺍ ﺍﻟﺩﻴﻥ ﻋﺼﺭﻱ ﺃﻭ ﺃﻨﻪ ﻴﺘﻤﺎﺸﻰ ﻤﻊ ﺍﻟﺤﺩﺍﺜﺔ‪ .‬ﻭﻤـﻥ ﻫـﺫﺍ‬ ‫ﺘﺸﺭﻴﻌﻴﺔ ﺤﺘﻰ ﻨﺒﺭﻫﻥ ﺃ ّ‬ ‫ﺍﻟﻤﻨﻁﻠﻕ ﻓﻠﻴﺱ ﻤﻥ ﺍﻟﻀﺭﻭﺭﺓ ﺃﻥ ﻨﻁﺒﻕ ﺍﻟﻤﻘﻭﻻﺕ ﺍﻟﺘﻔﻜﻴﻜﻴﺔ ﻭﺍﻟﺘﺎﺭﻴﺨﺎﻨﻴﺔ ﻟﻤﺩﺍﺭﺱ ﻤـﺎ‬ ‫ﺒﻌﺩ ﺍﻟﺤﺩﺍﺜﺔ ﻭﺍﻟﺤﺩﺍﺜﺔ ﺍﻟﺠﺩﻴﺩﺓ ﻭﻨﺤ َﻭّل ﻜل ﺍﻟﻘﻴﻡ ﺍﻟﺩﻴﻨﻴﺔ ﺇﻟﻰ ﻤﺠﺭﺩ ﺍﻟﺘﺯﺍﻤﺎﺕ ﺍﺠﺘﻤﺎﻋﻴـﺔ‬ ‫ﻥ ﺒﻘﺎﺀ ﺫﻟﻙ ﺍﻟﺤﺎﺠﺯ ﺍﻟﻔﺎﺼل ﺒﻴﻥ ﺍﻟﻤﻁﻠﻕ ﻭﺍﻟﻨﺴﺒﻲ‬ ‫ﻨﺴﺒﻴﺔ ﻤﺼﻠﺤﻴﺔ‪ .‬ﺒل ﻋﻠﻰ ﺍﻟﻌﻜﺱ ﻓﺈ ّ‬ ‫ﻭﺒﻴﻥ ﺍﻟﺜﺎﺒﺕ ﻭﺍﻟﻤﺘﻐﻴﺭ ﻓﻲ ﺍﻟﺒﻨﺎﺀ ﺍﻟﺩﻴﻨﻲ ﺃﻤﺭ ﻀﺭﻭﺭﻱ ﻟﺘﻤﺎﺴﻙ ﺍﻟﺩﻴﻥ ﻭﺘﻤﺎﺸـﻴﻪ ﻤـﻊ‬ ‫ﺍﻟﺤﻴﺎﺓ ﺍﻟﺒﺸﺭﻴﺔ‪ .‬ﻭﻤﻥ ﻫﻨﺎ ﻓﺈﻨﻨﺎ ﻨﺭﻓﺽ ﺘﻤﺎﻤﹰﺎ ﺃﻥ ﺘﻁﺒﻴﻕ ﺍﻟﻤﻨـﺎﻫﺞ ﺍﻟﻨﻘﺩﻴـﺔ ﺍﻟﺘﻔﻜﻴﻜﻴـﺔ‬ ‫ﺍﻟﻤﻌﺎﺼﺭﺓ ﻋﻠﻰ ﺩﺭﺍﺴﺔ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻟﺩﻴﻨﻴﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻷﻨﻬﺎ ﻜﺜﻴﺭﹰﺍ ﻤﺎ ﻻ ﺘﺩﺭﻙ ﺤﻘﻴﻘﺔ ﻫﺫﺍ‬ ‫ﺍﻟﺩﻴﻥ ﻭﺤﻘﻴﻘﺔ ﺍﻟﻤﻁﻠﻕ ﺍﻟﺜﺎﺒﺕ ﻭﺍﻟﻨﺴﺒﻲ ﺍﻟﻤﺘﻐﻴﺭ ﻓﻴﻪ‪ .‬ﻭﻤﻥ ﻫﻨﺎ ﻓﻭﺠـﻭﺩ ﺍﻟﻘـﻴﻡ ﺍﻟﺩﻴﻨﻴـﺔ‬

‫ﺘﻔﻜ ﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (4‬ﻋﺩﺩ )‪2002 ، (1‬ﻡ‪1423/‬ﻫـ‬

‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ‬

‫ﻥ ﻫـﺫﺍ ﺍﻟـﺩﻴﻥ ﻻ ﻴﺴـﺘﻁﻴﻊ‬ ‫ﻭﺍﻷﺨﻼﻗﻴﺔ ﺍﻟﺜﺎﺒﺘﺔ ﺍﻟﻤﺘﻌﺎﻟﻴﺔ ﻋﻠﻰ ﺍﻟﺯﻤﺎﻥ ﻻ ﻴﻌﻨﻲ ﺒﺘﺎﺘﹰﺎ ﺃ ّ‬ ‫ﻤﻭﺍﺠﻬﺔ ﻤﺘﻁﻠﺒﺎﺕ ﺍﻟﻭﺍﻗﻊ ﻭﺘﺤﻭﻻﺕ ﺍﻟﻭﻋﻲ ﺍﻟﻌﺎﻟﻤﻲ ﺍﻟﻤﻌﺎﺼﺭ‪ .‬ﻓﻬﻭ "ﺩﻴﻥ ﻴﺩﻓﻊ ﺒﺫﺍﺘـﻪ‬ ‫ﺇﻟﻰ ﺍﻟﺘﻁﻭﺭ ﺍﻟﺼﺎﻋﺩ ﺍﻟﺭﺍﺸﺩ ﺍﻟﺒﻨﺎﺀ‪ ،‬ﻭﻻ ﻴﻘﻑ ﻤﻥ ﺍﻟﺘﻁـﻭﺭ ﺍﻟﺤـﻕ ﻤﻭﻗـﻑ ﺍﻟﺠﻤـﻭﺩ‬ ‫ﻭﺍﻟﺭﺠﻌﻴﺔ ‪ ،‬ﺇﻨﻤﺎ ﻏﻴﺭﻩ ﻤﻥ ﺍﻟﻨﻅﻡ ﺍﻟﻤﻨﺤﺭﻓﺔ ﺍﻟﺘﻲ ﺘﻀﻔﻲ ﻋﻠﻰ ﺍﻻﻨﺤﺭﺍﻑ ﺜﻭﺏ ﺍﻟﺘﻁﻭﺭ‬ ‫ﻫﻲ ﺍﻟﺘﻲ ﻴﻤﻜﻥ ﺒﺤﻕ ﺃﻥ ﺘﺴﻤﻰ ﺭﺠﻌﻴﺎﺕ" )‪.(1‬‬ ‫ﻥ ﻫﺫﺍ ﺍﻟﻤﺤﺩﺩ ﺍﻟﻤﻨﻬﺠﻲ ﺍﻟﻤﻬﻡ ﻴﺠﻌﻠﻨﺎ ﻨﺘﺠﺎﻭﺯ ﺇﺸﻜﺎﻟﻴﺔ ﺍﻟﺜﺎﺒﺕ ﻭﺍﻟﻤﺘﻐﻴﺭ ﻓـﻲ‬ ‫ﺇّ‬ ‫ﺍﻟﻤﻤﺎﺭﺴﺔ ﺍﻟﺩﻴﻨﻴﺔ ﻭﻴﺠﻌﻠﻨﺎ ﻨﺤﺩﺩ ﺒﺩﻗﺔ ﺍﻟﺤﺎﺠﺯ ﺍﻟﻔﺎﺼل ﺒﻴﻥ ﺍﻟﻨﺴﺒﻲ ﻭﺍﻟﻤﻁﻠﻕ ‪ ،‬ﺒﺤﻴﺙ ﻻ‬ ‫ﻨﻀﻴﻊ ﺍﻟﺠﻬﻭﺩ ﻭﺍﻷﻭﻗﺎﺕ ﻭﻨﺘﺭﻭﺍﺡ ﻓﻲ ﻤﻭﺍﻗﻌﻨﺎ ﻋﻨﺩﻤﺎ ﻨﺤﺎﻭل ﻋﺒﺜﺎ ﺘﻐﻴﻴﺭ ﺍﻟﻘﻴﻡ ﺍﻟﻤﻁﻠﻘﺔ‬ ‫ﻼ ﺘﻐﻴﻴـﺭ‬ ‫ﺒﻁﺒﻴﻌﺘﻬﺎ ﺍﻟﻜﻭﻨﻴﺔ ﻭﺍﻟﺩﻴﻨﻴﺔ ﺇﻟﻰ ﻗﻴﻡ ﺍﺠﺘﻤﺎﻋﻴﺔ ﻨﺴﺒﻴﺔ‪ .‬ﻜﻤﺎ ﻴﺤﺎﻭل ﺍﻟﻜﺜﻴﺭ ﻤـﺜ ﹰ‬ ‫ﺒﻌﺽ ﻗﻴﻡ ﺍﻷﺴﺭﺓ ﺍﻟﻔﻁﺭﻴﺔ ﺇﻟﻰ ﻤﺠﺭﺩ ﺃﻭﻀﺎﻉ ﻨﺴﺒﻴﺔ ﺨﺎﻀﻌﺔ ﻟﻠﻭﺍﻗﻊ‪ .‬ﻭﻴﺤﺩﺙ ﺍﻟﻴـﻭﻡ‬ ‫ﻓﻲ ﻫﺫﺍ ﺍﻟﻤﺠﺎل ﻨﻘﺎﺵ ﺤﺎﺩ ﻟﻠﺤﺩﻴﺙ ﻋﻥ ﻤﻔﻬﻭﻡ ﺍﻟﺯﻭﺠﻴﺔ ﻭﺤﺭﻴﺔ ﺍﻟﻤﻤﺎﺭﺴﺔ ﺍﻟﺠﻨﺴﻴﺔ ﺒﻴﻥ‬ ‫ﺍﻟﺭﺠﺎل ﺃﻭ ﺒﻴﻥ ﺍﻟﻨﺴﺎﺀ ﺒﺎﻋﺘﺒﺎﺭﻫﺎ ﻗﻴﻡ ﺇﻨﺴﺎﻨﻴﺔ ﻴﻨﺒﻐﻲ ﺇﺩﺨﺎﻟﻬﺎ ﻀـﻤﻥ ﺤﻘـﻭﻕ ﺍﻟﺤﺭﻴـﺔ‬ ‫ﺍﻟﻔﺭﺩﻴﺔ ﻟﻠﻔﺭﺩ‪ .‬ﺇﻥ ﻫﺫﺍ ﺍﻟﻨﻭﻉ ﻤﻥ ﺍﻟﻁﺭﺡ ﻻ ﻴﻨﺒﻐﻲ ﺘﻌﻤﻴﻤﻪ ﺒل ﺭﺒﻁﻪ ﺒﻅﺭﻭﻓﻪ ﻭﻨﻭﻋﻴﺔ‬ ‫ﺍﻟﻭﺍﻗﻊ ﺍﻻﺠﺘﻤﺎﻋﻲ ﻭﺍﻟﻨﻔﺴﻲ ﻭﺍﻟﺤﻀﺎﺭﻱ ﺍﻟﺫﻱ ﺃﻨﺘﺠﻪ ﻭﻁﺒﻴﻌﺔ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﺘﻲ ﺃﻨﺸﺄﺕ ﻫـﺫﻩ‬ ‫ﺍﻟﻌﻘﻠﻴﺔ ﻭﻫﺫﻩ ﺍﻟﺘﺴﺎﺅﻻﺕ‪ .‬ﻓﻤﻥ ﻏﻴﺭ ﺍﻟﻤﻭﻀﻭﻋﻲ ﺃﻥ ﻨﺤﻭل ﻤﻭﻀﻭﻋﺎﺕ ﺠﺯﺌﻴﺔ ﻤﺘﺼﻠﺔ‬ ‫ﻥ ﺇﻟﻰ ﻗﻭﺍﻨﻴﻥ ﻜﻭﻨﻴﺔ ﻴﺠﺏ ﺃﻥ ﺘﺤﻜﻡ‬ ‫ﺒﺘﻁﻭﺭ ﺩﻻﻟﻲ ﺤﻀﺎﺭﻱ ﻭﺜﻘﺎﻓﻲ ﻤﻌﻴﱠﻥ ﻟﻤﺠﺘﻤﻊ ﻤﻌﻴ ﱠ‬ ‫ﻥ ﺍﻟﺘﻌﺎﻤل ﻤﻊ ﺍﻟﺩﻴﻥ ﻭﻤﻊ ﻗﻴﻤﻪ ﺍﻟﻤﻁﻠﻘﺔ‬ ‫ﺍﻟﻭﻋﻲ‪ ،‬ﻭﻜـﺄﻨﻬﺎ ﻗﺎﻨﻭﻥ ﻤﺜل ﻗﺎﻨﻭﻥ ﺍﻟﺠﺎﺫﺒﻴﺔ‪ .‬ﺇ ّ‬ ‫ﺒﻬﺫﻩ ﺍﻟﻁﺭﻴﻘﺔ ﻴﻌﺒ َﺭّﻋﻥ ﺠﻬل ﺨﻁﻴﺭ ﺒﻁﺒﻴﻌﺔ ﺍﻟﺩﻴﻥ ﻭﺤﻘﻴﻘﺘﻪ ﺍﻟﻜﻭﻨﻴﺔ ﻭﺨﺎﺼﺔ ﻓﻲ ﺤﺎﻟـﺔ‬ ‫ﺍﻟﺩﻴﻥ ﺍﻹﺴﻼﻤﻲ ﺍﻟﺫﻱ ﻫﻭ ﻭﺤﻲ ﻤﻨﺯل‪.‬‬

‫)‪(1‬ﻤﺤﻤﺩ ﻗﻁﺏ‪ ،‬ﺍﻟﺘﻁﻭﺭ ﻭﺍﻟﺜﺒﺎﺕ ﻓﻲ ﺤﻴﺎﺓ ﺍﻟﺒﺸﺭ‪ ،‬ﺍﻟﻁﺒﻌﺔ ﺍﻟﺭﺍﺒﻌﺔ‪ ،‬ﺒﻴﺭﻭﺕ‪ ،‬ﺩﺍﺭ ﺍﻟﺸﺭﻭﻕ‪1980 ،‬ﻡ‪،‬‬ ‫ﺹ ‪.250‬‬

‫ﻭ ﻤ ﻭﺭ‬

‫ﺍﻟﻤ‬

‫ﺎﺭ ﻟ ﺭﺍﺴ‬

‫ﺍﻟﻤ‬

‫ﻭﺭ ﺍﻟ ﻴﻥ‬

‫ﺍﻟﺜﺎﻟ ‪ :‬ﻤﺭﺍﻋﺎ‬

‫ﺘ ﻜﻴل ﺍﻟﺜﻘﺎ‬

‫ﺎ‬

‫ﺍﻟ ﺎﻋﻠ‬

‫ﺍ ﻴﺎﻥ ﻭﺍﻟ ﺎﻋﻠﻴ ﺍﻟ‬

‫‪ .‬ﻋ ﺍﻟ ﻴ‬

‫ﺭﻏﻭ‬

‫ﺎﺭﻴ ﻟﻠ ﻴﻥ‬

‫ﻓﺈﺫﺍ ﻜﺎﻥ ﺘﻔﺴﻴﺭ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻟﺩﻴﻨﻴﺔ ﻤﺘﻌﺩﺩﹰﺍ ﻭﻤﺘﻨﻭﻋﹰﺎ‪ ،‬ﻭﺇﺫﺍ ﻜﺎﻥ ﻤﻔﻬـﻭﻡ ﺍﻟﺜﺎﺒـﺕ‬ ‫ﻭﺍﻟﻤﺘﻐﻴﺭ ﻓﻲ ﺍﻟﻘﻴﻡ ﺍﻟﺩﻴﻨﻴﺔ ﻻ ﻴﺨﻀﻊ ﻟﻘﺎﻨﻭﻥ ﻤﻔﺭﻭﺽ ﻋﻠﻰ ﺍﻷﺩﻴﺎﻥ ﺠﻤﻴﻌﹰﺎ ﺃﻥ ﺘﺘﻌﻘﺒـﻪ‬ ‫ﻭﺘﺘﺒﻌﻪ ‪ ،‬ﻓﺈﻥ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻟﺩﻴﻨﻴﺔ ﻜﺫﻟﻙ ﺘﺘﻨﻭﻉ ﻓﻴﻤﺎ ﻴﺘﻌﻠﻕ ﺒﻁﺒﻴﻌﺘﻬﺎ ﺍﻟﺨﺎﺼﺔ‪ .‬ﻓﻬﻨﺎﻙ ﺃﺩﻴﺎﻥ‬ ‫ﺘﻤﺘﻠﻙ ﺘﺼﻭﺭﺍﺕ ﻜﻭﻨﻴﺔ ﺠﺯﺌﻴﺔ‪ ،‬ﻭﻫﻨﺎﻙ ﺃﺩﻴﺎﻥ ﺘﻤﺘﻠﻙ ﻤﻘﻭﻻﺕ ﺃﺨﻼﻗﻴﺔ ﻋﺎﻤﺔ‪ ،‬ﻭﻫﻨـﺎﻙ‬ ‫ﺃﺩﻴﺎﻥ ﺫﺍﺕ ﺘﺼﻭﺭﺍﺕ ﻜﻭﻨﻴﺔ ﺭﻭﺤﻴﺔ ﻭﺒﻌﻀﻬﺎ ﺍﻵﺨﺭ ﺫﺍﺕ ﺘﺼﻭﺭﺍﺕ ﺩﻴﻨﻴﺔ ﺃﺨﺭﻭﻴـﺔ‪،‬‬ ‫ﻭﺍﻟﺒﻌﺽ ﺍﻵﺨﺭ ﺫﺍﺕ ﺘﺼﻭﺭﺍﺕ ﺩﻴﻨﻴﺔ ﻤﺎﺩﻴﺔ ‪ ،‬ﻭﺒﻌﻀﻬﺎ ﺍﻵﺨﺭ ﺫﺍﺕ ﺘﺼﻭﺭﺍﺕ ﻜﻭﻨﻴـﺔ‬ ‫ﺍﺠﺘﻤﺎﻋﻴﺔ‪ .‬ﻭﺃﻤﺎﻡ ﻜل ﻫﺫﻩ ﺍﻟﺘﺼﻭﺭﺍﺕ ﻴﻘﻑ ﺍﻟﺩﻴﻥ ﺍﻹﺴﻼﻤﻲ ﺒﺼﻭﺭﺓ ﺨﺎﺼـﺔ ﻜـﺩﻴﻥ‬ ‫ﻴﺠﻤﻊ ﺒﻴﻥ ﺍﻟﺘﺼﻭﺭ ﺍﻟﻜﻭﻨﻲ ﺍﻟﻌﻘﺎﺌﺩﻱ ﺍﻟﻌﺎﻡ ﻭﺍﻟﻔﻌل ﺍﻟﺤﻀﺎﺭﻱ ﺍﻟﺤﻴﻭﻱ ﺍﻟـﺫﻱ ﻴﺸـﻤل‬ ‫ﻤﺨﺘﻠﻑ ﻤﻨﺎﺸﻁ ﺍﻟﺤﻴﺎﺓ ﻭﻓﻌﺎﻟﻴﺘﻬﺎ ﺍﻟﻤﺘﻨﻭﻋﺔ‪.‬‬ ‫ﻓﻔﻲ ﺩﺭﺍﺴﺘﻨﺎ ﻟﻠﺩﻴﻥ ﻻ ﻴﻨﺒﻐﻲ ﻟﻨﺎ ﻜﺫﻟﻙ ﺃﻥ ﻨﻀﻊ ﻗﺎﻨﻭﻨﹰﺎ ﻋﺎﻤﹰﺎ ﻴﺩﻋﻭ ﺇﻟﻰ ﻋﻠﻤﻨـﺔ‬ ‫ﺍﻟﺩﻴﻥ ﺃﻭ ﺇﻟﻰ ﺭﻭﺤﻨﺔ ﺍﻟﺩﻴﻥ ﺃﻭ ﺇﻟﻰ ﻭﻀﻌﻨﺔ ﺍﻟﺩﻴﻥ‪ .‬ﻭﻟﻜﻥ ﻴﻨﺒﻐﻲ ﺃﻥ ﻨﻨﻅﺭ ﻓﻲ ﻁﺒـﺎﺌﻊ‬ ‫ﺍﻷﺩﻴﺎﻥ ﻭﺤﻘﺎﺌﻘﻬﺎ ﺍﻟﺩﻴﻨﻴﺔ ﻭﻨﺘﻌﺎﻤل ﻤﻊ ﻜل ﻨﻅﺎﻡ ﺩﻴﻨﻲ ﺒﺎﻟﺼﻭﺭﺓ ﺍﻟﺘﻲ ﺘﻌﻴﻨﻨﺎ ﻋﻠﻰ ﺘﻔﻬـﻡ‬ ‫ﺤﻘﻴﻘﺘﻪ ﻭﺃﺒﻌﺎﺩﻩ‪ .‬ﻓﺒﻬﺫﺍ ﺍﻟﻤﻨﻁﻕ ﻨﺴﺘﻁﻴﻊ ﺃﻥ ﻨﺘﺠﻨﺏ ﻜﺜﻴﺭﹰﺍ ﻤﻥ ﺃﻭﺠﻪ ﺍﻟﻔﻭﻀﻰ ﻭﺍﻻﺨﺘﻼل‬ ‫ﻓﻲ ﺍﻟﺘﻔﻜﻴﺭ ﺍﻟﺩﻴﻨﻲ ﺍﻟﻤﻌﺎﺼﺭ‪ .‬ﻓﺎﻟﺩﻴﻥ ﺍﻟﺫﻱ ﻴﺠﻤﻊ ﻓﻲ ﻤﻨﻅﻭﻤﺘﻪ ﺍﻟﺘﻜﻭﻴﻨﻴﺔ ﻗـﻴﻡ ﺍﻟﻐﻴـﺏ‬ ‫ﻭﺍﻟﺸﻬﺎﺩﺓ ﻭﻗﻴﻡ ﺍﻟﻌﻘﻴﺩﺓ ﻭﻗﻴﻡ ﺍﻟﻔﻌل ﺍﻟﺤﻀﺎﺭﻱ ﻻ ﻴﻤﻜﻥ ﺤﺼﺭ ﻤﻘﻭﻻﺘـﻪ ﻭﻗﻴﻤـﻪ ﻓـﻲ‬ ‫ﻥ‬ ‫ﺍﻟﺠﻭﺍﻨﺏ ﺍﻟﺭﻭﺤﻴﺔ ﺃﻭ ﻋﺯﻟﻪ ﻋﻥ ﺍﻟﻭﺍﻗﻊ ﺍﻻﺠﺘﻤﺎﻋﻲ ﺒﺄﻱ ﺸـﻜل ﻤـﻥ ﺍﻷﺸـﻜﺎل ‪ ،‬ﻷ ّ‬ ‫ﻤﺤﺎﻭﻟﺔ ﺍﻟﻌﺯل ﺘﺴﻬﻡ ﻜﺜﻴﺭﹰﺍ ﻓﻲ ﺨﻠﻕ ﺍﻟﺘﻁﺭﱡﻑ ﺍﻟﺩﻴﻨﻲ ﻭﺨﻠﻕ ﺍﻟﺘﺩّﻴﻥ ﺍﻟﻤﺨﺘل ﺍﻟﺫﻱ ﻴﺤﻁﻡ‬ ‫ﻭﻴﻬ َﺩّﺩ ﺃﻜﺜﺭ ﻤﻤﺎ ﻴﺒﻨﻲ ﻭﻴﺅ َﻤّﻥ ﺃﻓﺭﺍﺩ ﺍﻟﻤﺠﺘﻤﻊ ﻤﻥ ﺍﻟﻔﻭﻀﻰ‪ .‬ﻓﺩﻴﻥ ﻜﺎﻹﺴـﻼﻡ ﻻ ﻴﺠـﺩ‬ ‫ﻜﺎﻤل ﺼﻭﺭﺘﻪ ﻭﻻ ﻴﺤﻘﻕ ﻜﺎﻤل ﻓﺎﻋﻠﻴﺘﻪ ﺇﻻ ﺇﺫﺍ ﺘﺤﻭل ﺇﻟﻰ ﻭﺍﻗﻊ ﺜﻘﺎﻓﻲ ﺤﻀﺎﺭﻱ ﺸﺎﻤل‬ ‫ﻴﺴﻬﻡ ﻓﻲ ﺍﻟﺘﺭﺸﻴﺩ ﻟﻠﺤﺭﻜﺔ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻓﻲ ﻤﺨﺘﻠﻑ ﻤﻨﺎﺸﻁ ﺍﻟﺤﻴﺎﺓ ‪ ،‬ﻭﻫﻜﺫﺍ ﻋﻨﺩﻤﺎ ﻨﺤﺎﻭل‬ ‫ﻤﻌﺎﻤﻠﺘﻪ ﻜﺄﻱ ﺩﻴﻥ ﺁﺨﺭ ﺭﻭﺤﻲ ﺃﻭ ﺃﺨﻼﻗﻲ ﺃﻭ ﺍﺠﺘﻤﺎﻋﻲ ﺃﻭ ﻭﻀﻌﻲ ﻓﺈﻨﻨﺎ ﻨﺨﻁ ﻓـﻲ‬

‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ‬

‫ﺘﻔﻜ ﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (4‬ﻋﺩﺩ )‪2002 ، (1‬ﻡ‪1423/‬ﻫـ‬

‫ﺍﻟﺘﺼﺭﻑ ﺒﺘﺠﺎﻭﺯﻨﺎ ﻟﺤﻘﻴﻘﺔ ﺍﻟﺩﻴﻥ ﻭﻁﺒﻴﻌﺘﻪ ﺍﻟﺘﻜﻭﻴﻨﻴﺔ‪ .‬ﻭﺒﺎﻟﺘﺎﻟﻲ ﻓﻼ ﻴﻨﺒﻐﻲ ﻟﻨﺎ ﺃﻥ ﻨﻀـﻊ‬ ‫ﺍﻷﺩﻴﺎﻥ ﻜﻠﻬﺎ ﻓﻲ ﻨﺼﺎﺏ ﻭﺍﺤﺩ ﻭﺨﺎﺼﺔ ﻓﻴﻤﺎ ﻴﺘﻌﻠﻕ ﺒﺎﻟﻔﺎﻋﻠﻴﺔ ﺍﻟﺤﻀﺎﺭﻴﺔ ﻭﺍﻟﻁﻤﻭﺤـﺎﺕ‬ ‫ﺍﻟﺘﺎﺭﻴﺨﻴﺔ ﻟﻸﺩﻴﺎﻥ‪ .‬ﻓﺩﻴﻥ ﻋﺎﻟﻤﻲ ﻜﺎﻹﺴﻼﻡ ﻴﻤﺘﺩ ﻁﻤﻭﺤﻪ ﺍﻟﺜﻘﺎﻓﻲ ﻭﺍﻟﺤﻀﺎﺭﻱ ﺇﻟﻰ ﻤـﺎ‬ ‫ﻭﺭﺍﺀ ﺤﺩﻭﺩﻩ ﺍﻟﺠﻐﺭﺍﻓﻴﺔ ﺩﺍﺌﻤﹰﺎ ﺒﺤﺜﹰﺎ ﻋﻥ ﺍﻟﺘﺒﻠﻴ ﻭﻟﻴﺱ ﻋﻥ ﺍﻻﺴـﺘﻌﻤﺎﺭ‪ ،‬ﻭﺒﺤﺜـﹰﺎ ﻋـﻥ‬ ‫ﺘﺠﺴﻴﺩ ﻤﻔﻬﻭﻡ ﺍﻷﻤﺔ ﺍﻟﺨﻴﺭﺓ ﻓﻲ ﻋﺎﻟﻡ ﺍﻷﻤﻡ ﺍﻷﺨﺭﻯ ﺩﻭﻥ ﺇﻗﺼﺎﺌﻬﺎ ﺃﻭ ﺍﺴـﺘﻌﻤﺎﺭﻫﺎ ﺃﻭ‬ ‫ﺇﻜﺭﺍﻫﻬﺎ ﻋﻠﻰ ﺘﺭﻙ ﺃﺩﻴﺎﻨﻬﺎ ﺃﻭ ﺍﺴﺘﺒﺩﺍل ﺜﻘﺎﻓﺎﺘﻬﺎ ‪ ،‬ﺒل ﻴﺤﺎﻭل ﺍﻹﺴﻼﻡ ﺩﺍﺌﻤﹰﺎ ﺃﻥ ﻴﻭﻀـﺢ‬ ‫ﺍﻟﻁﺭﻴﻕ ﻭﻴﺭﺸﺩ ﺍﻟﻭﻋﻲ ﺒﺎﺘﺠﺎﻩ ﺍﻟﺤﻕ ﻭﻴﺒﻘﻰ ﺤﻕ ﺍﻷﺩﻴـﺎﻥ ﻓـﻲ ﺍﻟﺤـﻭﺍﺭ ﻭﺍﻟﺘﻌـﺎﺭﻑ‬ ‫ﻭﺍﻻﺘﺒﺎﻉ ﻤﺤﻔﻭﻅﹰﺎ‪.‬‬ ‫ﺇﻥ ﺇﺩﺭﺍﻜﻨﺎ ﻟﺤﻘﻴﻘﺔ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻟﺩﻴﻨﻴﺔ ﻭﻨﻭﻋﻴﺔ ﻁﻤﻭﺤﻬﺎ ﺍﻟﻌﻘﺩﻱ ﻭﺍﻟﺤﻀﺎﺭﻱ ﺃﻤﺭ‬ ‫ﻥ ﺃﻱ ﺘﻌﺴﻑ ﺃﻭ ﺇﺴﻘﺎﻁ‬ ‫ﻀﺭﻭﺭﻱ ﻟﻠﺘﻌﺎﻤل ﻤﻊ ﺍﻟﺩﻴﻥ ﺒﺼﻭﺭﺓ ﺼﺤﻴﺤﺔ ﻭﻤﺜﻤﺭﺓ‪ .‬ﺫﻟﻙ ﻷ ّ‬ ‫ﻓﻲ ﺩﺭﺍﺴﺔ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻟﺩﻴﻨﻴﺔ ﻴﺅﺩﻱ ﺇﻟﻰ ﻤﺨﺎﻁﺭ ﻟﻴﺱ ﻓﻘﻁ ﺘﺯﻴﻴﻑ ﺤﻘﺎﺌﻕ ﺍﻟﺩﻴﻥ ؛ ﻭﻟﻜﻥ‬ ‫ﺇﻟﻰ ﺨﻠﻕ ﻜل ﺃﻨﻭﺍﻉ ﺍﻟﺘﻁﺭﱡﻑ ﻭﺍﻟﻔﻭﻀﻰ ﻓﻲ ﺍﻟﺘﻔﻜﻴﺭ ﺍﻟﺩﻴﻨﻲ‪.‬‬ ‫ﺍﻟﻤ‬

‫ﺍﻟﻤ‬ ‫ﻓﺈﺫﺍ‬

‫ﺍﻟﺭﺍ ‪:‬‬

‫ﺭﻭﺭ ﺍﻋﺘ ﺎﺭ ﻴ ﺎﻤﻴﻜﺎ ﺍﻟ ﻭﻟﻤ‬

‫)‪(1‬‬

‫ﺭﺍﺴ ﺍﻟ ﻴﻥ‬

‫ﻜﺎﻨﺕ ﺩﺭﺍﺴﺔ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻟﺩﻴﻨﻴﺔ ﻗﺩ ﺃﺨﺫﺕ ﻤﻨﻌﻁﻔﺎﺕ ﺠﺩﻴﺩﺓ ﻤﻊ ﺒﺭﻭﺯ‬

‫ﻤﻘﻭﻻﺕ ﻤﺎ ﺒﻌﺩ ﺍﻟﺤﺩﺍﺜﺔ‪ ،‬ﻓﺈﻥ ﻨﻅﺭﻴﺎﺕ ﺍﻟﻌﻭﻟﻤﺔ ﺍﻟﺤﺎﻟﻴﺔ ﻗﺩ ﺃﺒﻌﺩﺕ ﺍﻟﻨﺠﻊ ﻓﻲ ﺩﺭﺍﺴﺔ‬ ‫ﺍﻟﺩﻴﻥ ﻭﻤﻘﻭﻻﺘﻪ ﺍﻟﻜﺒﺭﻯ‪ .‬ﻓﺎﻟﻌﻭﻟﻤﺔ ﻓﻲ ﺍﻟﺤﻘﻴﻘﺔ ﻜﻌﻤﻠﻴﺔ ﺤﻀﺎﺭﻴﺔ ﻤﺘﻌﺎﻅﻤﺔ ﻤﺎﺯﺍﻟﺕ ﺘﺄﺨﺫ‬ ‫ﻭﻀﻌﻬﺎ ﻓﻲ ﺍﻟﻭﺍﻗﻊ ﺍﻟﻌﺎﻟﻤﻲ ﺍﻟﻤﻌﺎﺼﺭ ﻭ ﺘﺸ ّﹶﻜل ﻭﺍﺤﺩﺓ ﻤﻥ ﺍﻟﻨﻅﺭﻴﺎﺕ ﺍﻹﻨﺴﺎﻨﻴﺔ‬ ‫ﺴّﻴﺎﺴﻲ‬ ‫ﺍﻟﻤﻌﺎﺼﺭﺓ ﺫﺍﺕ ﺍﻷﺒﻌﺎﺩ ﺍﻟﻌﺎﻟﻤﻴﺔ ﻟﻴﺱ ﻓﻘﻁ ﻋﻠﻰ ﺍﻟﻤﺴﺘﻭﻯ ﺍﻻﻗﺘﺼﺎﺩﻱ ﻭﺍﻟ َ‬ ‫ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ﻭﺍﻷﺩﺒﻲ ؛ ﻟﻜﻥ ﺒﺼﻭﺭﺓ ﻤﻠﺤﺔ ﻋﻠﻰ ﺍﻟﻤﺴﺘﻭﻯ ﺍﻟﺩﻴﻨﻲ ﻭﺍﻟﺜﻘﺎﻓﻲ‪ .‬ﻭﻫﺫﺍ ﻤﺎ‬ ‫)‪(1‬ﻟﻔﻬﻡ ﺩﻴﻨﺎﻤﻴﻜﺎ ﺍﻟﻌﻭﻟﻤﺔ ﻴﻤﻜﻥ ﺍﻟﺭﺠﻭﻉ ﺇﻟﻰ‪ :‬ﻫﺎﻨﺱ ﻤﺎﺭﺘﻴﻥ ﻭﻫﺎﺭﺍﻟﺩ ﺸﻭﻤﺎﻥ‪ ،‬ﻓﺦ ﺍﻟﻌﻭﻟﻤﺔ‪ :‬ﺍﻹﻋﺘـﺩﺍﺀ‬ ‫ﻋﻠﻰ ﺍﻟﺩﻴﻤﻘﺭﺍﻁﻴﺔ ﻭﺍﻟﺭﻓﺎﻫﻴﺔ‪ ،‬ﺘﺭﺠﻤﺔ‪ :‬ﻋﺩﻨﺎﻥ ﻋﺒﺎﺱ ﻋﻠﻲ ﻭﺭﻤﺯﻱ ﺯﻜﻲ‪ ،‬ﺴﻠﺴﻠﺔ ﻋـﺎﻟﻡ ﺍﻟﻤﻌﺭﻓـﺔ‪،‬‬ ‫ﺍﻟﻌﺩﺩ‪ ،238 :‬ﺍﻟﻜﻭﻴﺕ‪ :‬ﺍﻟﻤﺠﻠﺱ ﺍﻟﻭﻁﻨﻲ ﻟﻠﺜﻘﺎﻓﺔ ﻭﺍﻟﻔﻨﻭﻥ ﻭﺍﻵﺩﺍﺏ‪1990 ،‬ﻡ‪.‬‬

‫ﻭ ﻤ ﻭﺭ‬

‫ﺎﺭ ﻟ ﺭﺍﺴ‬

‫ﻭﺭ ﺍﻟ ﻴﻥ‬

‫ﺘ ﻜﻴل ﺍﻟﺜﻘﺎ‬

‫ﺍﻟ ﺎﻋﻠ‬

‫‪ .‬ﻋ ﺍﻟ ﻴ‬

‫ﺭﻏﻭ‬

‫ﻴﺠﻌل ﻤﻘﻭﻻﺕ ﻭﻨﻅﺭﻴﺎﺕ ﺍﻟﻌﻭﻟﻤﺔ ﺘﻤﺱ ﺍﻟﻌﻤﻕ ﺍﻹﻨﺴﺎﻨﻲ ﻟﻺﻨﺴﺎﻥ‪ ،‬ﻭﺘﻭﺠﻪ ﺍﻟﻨﻘﺩ ﻟﺤﻘﺎﺌﻘﻪ‬ ‫ﺴّﻴﺎﺴﻴﺔ ﻭﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ‪ .‬ﻓﺈﺫﺍ‬ ‫ﺍﻟﺜﻘﺎﻓﻴﺔ ﻭﺍﻟﺩﻴﻨﻴﺔ ﻨﺎﻫﻴﻙ ﻋﻥ ﻨﻅﻤﻪ ﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﻭﺍﻟ َ‬ ‫ﻜﺎﻥ ﺍﻟﻨﻅﺎﻡ ﺍﻟﺩﻴﻨﻲ ﻭﺍﻟﻨﻅﺎﻡ ﺍﻟﺜﻘﺎﻓﻲ ﻟﻜل ﺍﻷﺠﻨﺎﺱ ﻭﺍﻟﻤﺠﺘﻤﻌﺎﺕ ﺍﻟﺒﺸﺭﻴﺔ ﻴﺘﻌﺭّﺽ ﺍﻟﻴﻭﻡ‬ ‫ﻟﻤﻭﺍﺠﻬﺔ ﺸﺭﺴﺔ ﻤﻥ ﻗﺒل ﺍﻟﻌﻭﻟﻤﺔ ﺍﻟﺘﻨﻅﻴﺭﻴﺔ ﻭﺍﻟﺘﻁﺒﻴﻘﻴﺔ‪ ،‬ﻓﺈﻥ ﻜل ﺍﻷﺩﻴﺎﻥ ﻭﻜل ﺍﻟﺜﻘﺎﻓﺎﺕ‬ ‫ﻴﻨﺒﻐﻲ ﺃﻥ ﺘﺩﺭﻙ ﺩﻴﻨﺎﻤﻴﻜﺎ ﺍﻟﻌﻭﻟﻤﺔ‪ ،‬ﻭﻤﻨﻁﻘﻬﺎ ﺍﻟﺘﻔﻜﻴﻜﻲ ﺍﻟﺼﺎﺭﻡ ﻟﻠﻘﻴﻡ ﻭﺍﻟﻘﻭﺍﻋﺩ ﺍﻟﻜﺒﺭﻯ‬ ‫ﻟﻠﺩﻴﻥ‬

‫)‪(1‬‬

‫ﻭﻴﻌﺭﻑ ﺃﺤﺩ ﺍﻟﺒﺎﺤﺜﻴﻥ ﺍﻟﻐﺭﺒﻴﻴﻥ ﺍﻟﻌﻭﻟﻤﺔ ﻋﻠﻰ ﺃﻨﻬﺎ "ﺘﻠﻙ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ‬

‫ﺍﻟﺘﻲ ﻴﺘﻡ ﺒﻭﺍﺴﻁﺘﻬﺎ ﺍﺨﺘﻔﺎﺀ ﻭﺘﻘﻠﺹ ﺘﺄﺜﻴﺭ ﺍﻟﻌﻭﺍﺌﻕ ﺍﻟﺠﻐﺭﺍﻓﻴﺔ ﻋﻠﻰ ﺍﻟﺘﺸﻜﻴﻼﺕ‬ ‫ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﻴﺔ‪ ،‬ﻭﺍﻟﺘﻲ ﺒﻭﺍﺴﻁﺘﻬﺎ ﻜﺫﻟﻙ ﻴﺯﻴﺩ ﻭﻋﻲ ﺍﻟﻨﺎﺱ ﺒﺄﻨﻬﻡ ﻫﻡ ﺃﻨﻔﺴﻬﻡ‬ ‫ﻴﺨﺘﻔﻭﻥ…ﻭﻤﻔﻬﻭﻡ ﺍﻟﻌﻭﻟﻤﺔ ﻫﻭ ﻤﻭﻀﻭﻉ ﻭﺍﻀﺢ ﻟﻠﺘﻭﻅﻴﻑ ﺍﻹﻴﺩﻴﻭﻟﻭﺠﻲ ‪ ،‬ﻷﻨﻪ ﻤﺜل‬ ‫ﻤﻔﻬﻭﻡ ﺍﻟﺤﺩﺍﺜﺔ‪-‬ﺍﻟﺴﺎﺒﻕ ﻋﻠﻴﻪ ﻭﺍﻟﻤﺘﺼل ﺒﻪ‪ -‬ﻴﺒﺩﻭ ﻭﻜﺄﻨﻪ ﻴﻘﻭﻡ ﺒﻌﻤﻠﻴﺔ ﺘﺒﺭﻴﺭ ﻟﻨﺸﺭ ﺍﻟﺜﻘﺎﻓﺔ‬ ‫ﺍﻟﻐﺭﺒﻴﺔ ﻭﻨﻤﻭﺫﺝ ﺍﻟﻤﺠﺘﻤﻊ ﺍﻟﺭﺃﺴﻤﺎﻟﻲ ﺒﺎﻗﺘﺭﺍﺡ ﺃﻥ ﻫﻨﺎﻙ ﻗﻭﻯ ﺨﻔﻴﺔ ﻗﺎﻫﺭﺓ ﺨﺎﺭﺠﺔ ﻋﻥ‬ ‫ﻨﻁﺎﻕ ﺍﻟﺘﺤﻜﻡ ﺍﻟﺒﺸﺭﻱ ﻭﺍﻟﺘﻲ ﺘﻘﻭﻡ ﺒﺘﺤﻭﻴل ﺍﻟﻌﺎﻟﻡ ﻜﻠﻪ")‪.(2‬ﻭﻴﻘﻭل ﺒﻌﺽ ﻨﻘﺎﺩ ﺍﻟﻌﻭﻟﻤﺔ ﻓﻲ‬ ‫ﻥ ﺒﺎﻴﺭ ﻭﻏﻴﺭﻩ ﻤﻥ ﺭﺍﻓﻌﻲ ﺭﺍﻴﺔ ﺍﻟﻌﻭﻟﻤﺔ ‪ ،‬ﺍﻟﺫﻴﻥ ﻴﺤﺎﻭﻟﻭﻥ ﺒﻤﺎ‬ ‫ﺸﺄﻨﻬﺎ‪" :‬ﻭﻻ ﺭﻴﺏ ﻓﻲ ﺃ ّ‬ ‫ﻴﺨﺘﺎﺭﻭﻥ ﻤﻥ ﻋﺒﺎﺭﺍﺕ ﻭﺼﻭﺭ ﺍﻹﻴﺤﺎﺀ ﺒﺄﻥ ﺍﻷﻤﺭ ﻴﺘﻌﻠﻕ ﺒﺤﺩﺙ ﺸﺒﻴﻪ ﺒﺎﻷﺤﺩﺍﺙ‬ ‫ﺍﻟﻁﺒﻴﻌﻴﺔ ﺍﻟﺘﻲ ﻻ ﻗﺩﺭﺓ ﻟﻨﺎ ﻋﻠﻰ ﺭﺩﻫﺎ ﻭﺍﻟﻭﻗﻭﻑ ﺒﻭﺠﻬﻬﺎ‪ ،‬ﺃﻱ ﺃﻨﻬﺎ ﻨﺘﻴﺠﺔ ﺤﺘﻤﻴﺔ ﻟﺘﻁﻭﺭ‬ ‫ﺘﻜﻨﻭﻟﻭﺠﻲ ﻭﺍﻗﺘﺼﺎﺩﻱ ﻟﻴﺱ ﺒﻭﺴﻌﻨﺎ ﺇﻻ ﺍﻹﺫﻋﺎﻥ ﻟﻪ‪ .‬ﻭﺍﻟﻭﺍﻗﻊ ﺃﻥ ﻫﺫﺍ ﻟﻴﺱ ﺇﻻ ﺜﺭﺜﺭﺓ" )‪.(3‬‬

‫ﻭﻋﻠﻰ ﺍﻟﺭﻏﻡ ﻤﻥ ﻭﺠﻭﺩ ﻨﻘﺩ ﺫﺍﺘﻲ ﺩﺍﺨﻠﻲ ﻟﻠﻌﻭﻟﻤﺔ ﻤﻥ ﻗﺒل ﺍﻟﻤﻔﻜﺭﻴﻥ ﺍﻟﻐﺭﺒﻴﻴﻥ ﺇﻻ‬ ‫ﺃﻨﻪ ﻤﻥ ﺍﻷﻫﻤﻴﺔ ﺍﻟﻘﻭل ﺇﻥ ﺍﻟﻌﻭﻟﻤﺔ ﻓﻲ ﺃﺤﺩ ﺃﺒﻌﺎﺩﻫﺎ ﻭﻤﻀﺎﻤﻴﻨﻬﺎ ﺍﻷﺴﺎﺴﻴﺔ ﻫﻲ ﻤﺤﺎﻭﻟﺔ‬ ‫ﻟﻴﺱ ﻓﻘﻁ ﻹﻟﻐﺎﺀ ﺍﻟﺤﺩﻭﺩ ﻭﺍﻟﺤﻭﺍﺠﺯ ﺍﻟﺠﻐﺭﺍﻓﻴﺔ ﻭﺍﻻﺘﺼﺎﻟﻴﺔ ﺒﻴﻥ ﺍﻟﻤﺠﺘﻤﻌﺎﺕ ؛ ﺍﻹﻨﺴﺎﻨﻴﺔ‪،‬‬ ‫ﻭﻟﻴﺱ ﻓﻘﻁ ﻟﺘﺴﻬﻴل ﻨﻘل ﺍﻷﺸﺨﺎﺹ ﻭﺍﻟﺴﻠﻊ ﻭﺍﻟﻘﻴﻡ ﻓﻴﻤﺎ ﺒﻴﻥ ﺍﻟﻤﺠﺘﻤﻌﺎﺕ ﻭﻟﻜﻨﻬﺎ‬ ‫)‪See, Peter Beyer, Religion and Globalization, First Edition, London: Sage Publications, (1‬‬ ‫‪1994.‬‬ ‫)‪(2‬‬

‫‪.Malcolm, Globalization, p. 3‬‬

‫)‪(3‬ﻫﺎﻨﺱ ﻭﻫﺎﺭﺍﻟﺩ‪ ،‬ﻓﺦ ﺍﻟﻌﻭﻟﻤﺔ‪ ،‬ﺹ ‪.33‬‬

‫ﺘﻔﻜ ﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (4‬ﻋﺩﺩ )‪2002 ، (1‬ﻡ‪1423/‬ﻫـ‬

‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ‬

‫ﻭﺒﺎﻟﺩﺭﺠﺔ ﺍﻷﻭﻟﻰ ﻤﺤﺎﻭﻟﺔ ﻹﺨﻀﺎﻉ ﺍﻟﻭﺠﻭﺩ ﺍﻹﻨﺴﺎﻨﻲ ﻜﻠﻪ ﻟﻤﻨﻁﻕ ﺍﻟﻭﺍﻗﻊ ﺍﻟﺤﻀﺎﺭﻱ‬ ‫ﺍﻟﻐﺭﺒﻲ ﺍﻟﻨﺴﺒﻲ ﻭﻟﻠﻨﻤﻭﺫﺝ ﺍﻟﺤﻀﺎﺭﻱ ﺍﻟﺭﺃﺴﻤﺎﻟﻲ ﺍﻟﻘﺎﺌﻡ‪ ،‬ﻤﻤﺎ ﻴﺴﺘﺘﺒﻊ ﻀﺭﻭﺭﺓ ﺇﺭﻏﺎﻡ‬ ‫ﺍﻟﺩﻴﻥ ﻭﺍﻟﺜﻘﺎﻓﺔ ﻋﻠﻰ ﺘﻘﺩﻴﻡ ﺍﻟﺘﻨﺎﺯﻻﺕ ﻟﻠﻨﺴﺒﻲ ﻭﻟﻠﻭﺍﻗﻊ ﻋﻠﻰ ﺤﺴﺏ ﺍﻟﻤﻁﻠﻕ ﻭﺍﻟﺜﺎﺒﺕ‪ ،‬ﺜﻡ‬ ‫ﺴّﻴﺎﺴﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ﻟﺼﺎﻟﺢ ﻗﻴﻡ ﺍﻟﻨﻤﻭﺫﺝ ﺍﻟﺤﻀﺎﺭﻱ ﺍﻟﻔﻌﺎل‬ ‫ﺍﻟﺘﻨﺎﺯل ﺍﻻﻗﺘﺼﺎﺩﻱ ﻭﺍﻟ َ‬ ‫ﺍﻵﻥ)‪.(1‬‬ ‫ﻥ ﻫﺫﺍ ﺍﻟﻤﻨﻁﻕ ‪ ،‬ﻭﻫﺫﻩ ﺍﻟﺩﻴﻨﺎﻤﻴﻜﺎ ﺍﻟﻭﺍﻗﻌﻴﺔ ﺍﻟﺘﻲ ﺴﺘﻔﺭﺽ ﻋﻠﻰ ﺍﻟﺠﻤﻴﻊ ﺘﻌﻨﻲ‬ ‫ﺇّ‬ ‫ﻓﻴﻤﺎ ﺘﻌﻨﻲ ﻀﺭﻭﺭﺓ ﺘﻨﺎﺯل ﺍﻟ َّﺩﻴﻥ ﻋﻥ ﺒﻌﺽ ﺃﻭ ﻜل ﻗﻴﻤﻪ ﺍﻟﻤﻁﻠﻘﺔ ﺤﺘﻰ ﻴﺴﺘﺠﻴﺏ‬ ‫ﻟﻤﺘﻁﻠﺒﺎﺕ ﺍﻟﻭﺍﻗﻊ ﺍﻟﻌﺎﻟﻤﻲ ‪ ،‬ﻭﻜﺫﻟﻙ ﺍﻟﺜﻘﺎﻓﺎﺕ ﺒﺎﻟﻘﺩﺭ ﺍﻟﻜﺎﻓﻲ ﻟﻜﻲ ﺘﺼﺒﺢ ﻤﺘﻤﺎﺸﻴﺔ ﺃﻭ‬ ‫ﻋﻠﻰ ﺍﻷﻗل ﻻ ﺘﺘﻌﺎﺭﺽ ﻤﻊ ﻤﻨﻁﻕ ﺍﻟﻌﻭﻟﻤﺔ ﺍﻟﻐﺭﺒﻴﺔ ﺍﻟﺤﻀﺎﺭﻴﺔ ﺍﻟﻤﻌﺎﺼﺭﺓ‪.‬‬ ‫ﻥ ﻫﺫﺍ ﺍﻟﻤﻨﻁﻕ ﻭﺍﻟﻤﻔﻬﻭﻡ ﺴﻴﺅﺜﺭ‬ ‫ﻓﺈﺫﺍ ﻜﺎﻥ ﻫﺫﺍ ﻫﻭ ﺍﻟﻤﻌﻨﻰ ﺍﻷﻭﻟﻲ ﻟﻠﻌﻭﻟﻤﺔ ‪ ،‬ﻓﺈ ّ‬ ‫ﻻ ﻤﺤﺎﻟﺔ ﻓﻲ ﺩﺭﺍﺴﺘﻨﺎ ﻟﻠﻅﺎﻫﺭﺘﻴﻥ ﺍﻟﺩﻴﻨﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﻴﺔ ﻭﺍﻟﺼﻠﺔ ﺒﻴﻨﻬﻤﺎ ﺴﻭﺍﺀ ﻓﻲ ﻭﻗﺘﻨﺎ‬ ‫ﺍﻟﺤﺎﻀﺭ ﺃﻭ ﻓﻲ ﺍﻟﻤﺴﺘﻘﺒل ﺍﻟﻘﺭﻴﺏ ﻭﺍﻟﺒﻌﻴﺩ‪ .‬ﻓﻤﻨﻁﻕ ﺍﻟﻌﻭﻟﻤﺔ ﺍﻟﺫﻱ ﻴﺭﺍﻩ ﺍﻟﺒﻌﺽ ﻏﻼﹼﺒ ﹰﺎ‬ ‫ﻭﻜﺄﻨﻪ ﻗﺎﻨﻭﻥ ﻁﺒﻴﻌﻲ ﺴﻴُﺨﻀﻊ ﺍﻷﺩﻴﺎﻥ ﻜﻠﻬﺎ ﻭﺍﻟﺜﻘﺎﻓﺎﺕ ﻜﻠﻬﺎ ﻟﻀﺭﻭﺭﺓ ﺍﻟﻤﺭﺍﺠﻌﺔ‬ ‫ﻭﺒﺎﻷﺤﺭﻯ ﻟﻀﺭﻭﺭﺓ ﺍﻟﺘﻤﻭﻗﻊ ﻓﻲ ﺨﺭﻴﻁﺔ ﺍﻟﻭﻋﻲ ﺍﻟﻌﺎﻟﻤﻲ ﺍﻟﻤﻌﺎﺼﺭ‪ ،‬ﻭﻫﺫﺍ ﻴﻌﻨﻲ‬ ‫ﺒﺎﻟﺩﺭﺠﺔ ﺍﻷﻭﻟﻰ "ﺍﻟﺘﻨﺎﺯل ﻟﻠﻨﺴﺒﻲ ﻭﺍﻟﻭﺍﻗﻌﻲ ﻭﺍﻟﻤﺼﻠﺤﺔ ﺍﻟﻌﻠﻴﺎ"‪ .‬ﻭﺤﻘﻴﻘﺔ ﻨﻼﺤﻅ ﻓﻲ ﻜﺜﻴﺭ‬ ‫ﻤﻥ ﺍﻟﻜﺘﺎﺒﺎﺕ ﻫﺫﻩ ﺍﻟﻨﺯﻋﺔ ﻓﻲ ﺍﻟﺘﻔﻜﻴﺭ ﺤﺘﻰ ﺒﻌﺽ ﺃﻭﻟﺌﻙ ﺍﻟﺫﻴﻥ ﻴﺼﺩﺭﻭﻥ ﻓﻲ ﺘﻔﻜﻴﺭﻫﻡ‬ ‫ﻋﻥ ﺍﻹﺴﻼﻡ‪ ،‬ﻭﻴﻨﺘﻤﻭﻥ ﺇﻟﻴﻪ ﺃﺼﺒﺤﻭﺍ ﻴﻌﻜﺴﻭﻥ ﺒﻌﺽ ﻫﺫﻩ ﺍﻵﺜﺎﺭ ﺍﻟﻤﺩﻤﺭﺓ ﻟﻠﻌﻭﻟﻤﺔ ﻓﻲ‬

‫)‪ (1‬ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺒﺭﻏﻭﺙ‪ ،‬ﺍﻷﺒﻌﺎﺩ ﺍﻹﺸﻜﺎﻟﻴﺔ ﻟﻤﻔﻬﻭﻡ ﺍﻟﻌﺎﻟﻤﻴﺔ ﻓﻲ ﺍﻟﻭﻋﻲ ﺍﻟﺤﻀﺎﺭﻱ ﺍﻟﻤﻌﺎﺼﺭ‪ ،‬ﺍﻟﻁﺒﻌـﺔ‬ ‫ﺍﻷﻭﻟﻰ‪ ،‬ﻜﻭﺍﻻﻟﻤﺒﻭﺭ‪ :‬ﺍﻟﺸﺭﻭﻕ‪ ،2001 ،‬ﺹ ‪ 20‬ﻭﻤﺎ ﺒﻌﺩﻫﺎ‪ .‬ﻭﺃﻨﻅﺭ ﻜﺫﻟﻙ ﻓﺼل‪ :‬ﻤﻨﻅﻭﺭ ﺍﻟﺘﺤﻠﻴـل‬ ‫ﺍﻟﺤﻀﺎﺭﻱ ﻭﻭﺤﺩﺘﻪ ﺍﻷﺴﺎﺴﻴﺔ‪ :‬ﻤﻥ ﺍﻟﺤﻀﺎﺭﺓ ﺇﻟﻰ ﺍﻟﺤﻀﺎﺭﺓ ﺍﻟﻌﺎﻟﻤﻴﺔ‪ .‬ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺒﺭﻏﻭﺙ‪ ،‬ﺍﻟﻘﻀﺎﻴﺎ‬ ‫ﺍﻟﻜﺒﺭﻯ ﻓﻲ ﺍﻟﺘﺠﺩﻴﺩ ﺍﻟﺤﻀﺎﺭﻱ ﻋﻨﺩ ﻤﺎﻟﻙ ﺒﻥ ﻨﺒﻲ‪ ،‬ﺍﻟﻁﺒﻌـﺔ ﺍﻷﻭﻟـﻰ‪ ،‬ﻤﻨﺸـﻭﺭﺍﺕ ﻤﺭﻜـﺯ ﺍﻟﻔﻜـﺭ‬ ‫ﺍﻟﺤﻀﺎﺭﻱ ﻭﺍﻟﺘﺭﺒﻴﺔ‪ ،‬ﻜﻭﺍﻻﻟﻤﺒﻭﺭ‪ :‬ﺍﻟﺸﺭﻭﻕ‪.2001 :‬‬

‫ﻭ ﻤ ﻭﺭ‬

‫ﺎﺭ ﻟ ﺭﺍﺴ‬

‫ﻭﺭ ﺍﻟ ﻴﻥ‬

‫ﺘ ﻜﻴل ﺍﻟﺜﻘﺎ‬

‫‪ .‬ﻋ ﺍﻟ ﻴ‬

‫ﺍﻟ ﺎﻋﻠ‬

‫ﺭﻏﻭ‬

‫ﻼ‪ :‬ﺃﻨﻪ ﻓﻲ‬ ‫ﻜﺘﺎﺒﺎﺘﻬﻡ ﻭﺨﺎﺼﺔ ﻓﻲ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﻤﺴﺘﻘﺒﻠﻴﺔ ﻋﻨﺩﻤﺎ ﺘﺠﺩﻫﻡ ﻴﺼﺭﺤﻭﻥ ﻤﺜ ﹰ‬ ‫ﺍﻟﻤﺴﺘﻘﺒل ﻟﻥ ﻴﻜﻭﻥ ﻫﻨﺎﻙ ﺇﺴﻼﻡ ﻭﻟﻜﻥ ﻤﺴﻠﻤﻴﻥ )‪.(1‬‬ ‫ﻥ ﺩﺭﺍﺴﺔ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻟﺩﻴﻨﻴﺔ ﻋﺎﻤﺔ ﻭﺍﻟﺩﻴﻥ ﺍﻹﺴﻼﻤﻲ ﺒﺼﻭﺭﺓ ﺨﺎﺼﺔ ﺘﺘﻡ ﻋﺒﺭ‬ ‫ﺇّ‬ ‫ﺘﻔﻬﻤﻨﺎ ﻟﻠﻤﺤﺩﺩﺍﺕ ﺍﻟﻤﻨﻬﺠﻴﺔ ﺍﻟﻤﺫﻜﻭﺭﺓ ﺃﻋﻼﻩ‪ .‬ﻓﻼﺒﺩ ﻤﻥ ﺃﻥ ﻨﺭﺍﻋﻲ ﻤﺴﺄﻟﺔ ﺘﻔﺴﻴﺭ ﺍﻟﺩﻴﻥ‬ ‫ﻭﻤﺴﺄﻟﺔ ﺍﻟﺜﺎﺒﺕ ﻭﺍﻟﻤﺘﻐﻴﺭ ﻭﻤﺴﺄﻟﺔ ﺍﻟﻌﻘﺩﻱ ﻭﺍﻟﺤﻀﺎﺭﻱ ﻭﻤﺴﺄﻟﺔ ﺍﻟﻌﻭﻟﻤﺔ ﻭﻤﺸﻜﻠﺔ ﺘﻨﺎﺯل‬ ‫ﺍﻟﻤﻁﻠﻕ ﻟﻠﻨﺴﺒﻲ ﻓﻲ ﺩﺭﺍﺴﺘﻨﺎ ﻟﻠﺩﻴﻥ ﺤﺘﻰ ﻻ ﻨﻀﻴﻊ ﻤﺤﺘﻭﻯ ﺍﻟﺩﻴﻥ ﻓﺘﺘﻠﻔﻨﺎ ﻅﺭﻭﻑ ﺍﻟﻭﺍﻗﻊ‬ ‫ﻭﻤﺘﻁﻠﺒﺎﺕ ﺍﻟﺘﻁﻭﺭ ﺍﻟﺤﻀﺎﺭﻱ ﺍﻟﻌﺎﻟﻤﻲ ‪ ،‬ﻓﻨﺘﻠﻑ ﺒﺫﻟﻙ ﻨﺤﻥ ﻗﻴﻤﻨﺎ ﺍﻟﺩﻴﻨﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﻴﺔ‬ ‫ﺍﻷﺼﻴﻠﺔ‪ .‬ﻭﻋﻠﻰ ﺍﻟﺭﻏﻡ ﻤﻥ ﺃﻫﻤﻴﺔ ﻫﺫﻩ ﺍﻟﻤﺤﺩﺩﺍﺕ ﺍﻷﺭﺒﻌﺔ ﺇﻻ ﺃﻨﻨﺎ ﻨﺭﻯ ﻀﺭﻭﺭﺓ‬ ‫ﺘﻌﺯﻴﺯﻫﺎ ﺒﻤﺤﺩﺩ ﺁﺨﺭ ﻟﻪ ﻗﻴﻤﺘﻪ ﺍﻟﻤﻨﻬﺠﻴﺔ ﻭﺍﻟﻤﻌﺭﻓﻴﺔ ﻋﻨﺩ ﺍﻟﻨﻅﺭ ﻓﻲ ﺩﻭﺭ ﺍﻟﺩﻴﻥ ﻓﻲ ﺍﻟﻘﻴﻡ‬ ‫ﺍﻟﺜﻘﺎﻓﻴﺔ ﺍﻟﻔﺎﻋﻠﺔ ‪ .‬ﻭﻫﺫﺍ ﺍﻟﻤﺤﺩﺩ ﺍﻟﺨﺎﻤﺱ ﻴﻘﻭﺩﻨﺎ ﺇﻟﻰ ﺘﺄﻜﻴﺩ ﻀﺭﻭﺭﻴﺔ ﺍﻟﺭﺅﻴﺔ ﺍﻟﻤﺘﻜﺎﻤﻠﺔ‬ ‫ﺇﻟﻰ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻟﺜﻘﺎﻓﻴﺔ ﺫﺍﺘﻬﺎ ﻭﺍﻟﺘﻰ ﻫﻰ ﻤﺤل ﺍﻟﺘﻭﺠﻴﻪ ﻤﻥ ﻗﺒل ﺍﻟﺩﻴﻥ ‪ .‬ﻭﻓﻴﻤﺎ ﻴﺄﺘﻲ ﺒﻴﺎﻥ‬ ‫ﻟﻬﺫﺍ ﺍﻟﻤﺤﺩﺩ ‪.‬‬ ‫ﺍﻟﻤ‬

‫ﺍﻟﻤ‬

‫ﺍﻟ ﺎﻤ ‪:‬‬

‫ﺭﻭﺭ ﺍﻟﺭﺅﻴ ﺍﻟﻤﺘﻜﺎﻤﻠ ﻟﻠ ﺎ ﺭ ﺍﻟﺜﻘﺎ ﻴ ﻭﻭ ﻴ ﺘ ﺎ ﺍﻟ‬

‫ﺎﺭﻴ‬

‫ﻥ ﺘﺤﻠﻴﻠﻨﺎ ﻟﻠﻅﺎﻫﺭﺓ‬ ‫ﺇﻥ ﺩﺭﺍﺴﺘﻨﺎ ﻟﻠﺩﻴﻥ ﻴﻨﺒﻐﻲ ﺃﻥ ﺘﺄﺨﺫ ﻁﺒﻌﻬﺎ ﺍﻟﻤﻨﻬﺠﻲ ‪ ،‬ﻜﺫﻟﻙ ﻓﺈ ّ‬ ‫ﺍﻟﺜﻘﺎﻓﻴﺔ‪ ،‬ﻭﺘﺄﺜﻴﺭ ﺍﻟﻌﻭﺍﻤل ﺍﻟﺜﻘﺎﻓﻴﺔ ﻓﻲ ﺍﻟﻔﺭﺩ ﻭﺍﻟﻤﺠﺘﻤﻊ ﻭﺍﻟﺤﻀﺎﺭﺓ ﻋﻤﻭﻤـﹰﺎ ﻴﻨﺒﻐـﻲ ﺃﻥ‬

‫)‪For more information on this trend see, Sohail Inayatullah, “Alternative Futures For the (1‬‬ ‫‪Islamic Ummah”, International Conference On Values and Attitudes in Sciences and‬‬ ‫‪Technology, 3-6 September 1996, Organized by: Islamic Development Bank, UIA and‬‬ ‫‪ASASI, Kuala Lumpur, pp. 37. See also, Zia Sadar, “Islam and The Future”, Futures, (vol.‬‬ ‫‪23, No.3 April 1991), pp. 233. See also, Gulzar Haider, “An Islamic Future without A‬‬ ‫”‪Name‬‬ ‫‪Futures‬‬ ‫‪(vol.‬‬ ‫‪23‬‬ ‫‪No.‬‬ ‫‪3‬‬ ‫‪April‬‬ ‫‪1991,‬‬ ‫‪pp.‬‬ ‫‪302-310.‬‬

‫ﺘﻔﻜ ﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (4‬ﻋﺩﺩ )‪2002 ، (1‬ﻡ‪1423/‬ﻫـ‬

‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ‬

‫ﻼ‪ .‬ﻓﺩﺭﺍﺴﺔ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻟﺜﻘﺎﻓﻴﺔ )‪(1‬ﻤـﻥ ﺃﻫـﻡ ﻭﺃﻋﻘـﺩ‬ ‫ﻴﺘﺨﺫ ﻤﻨﺤﻰ ﻤﻨﻬﺠﻴﹰﺎ ﺸﻤﻭﻟﻴﹰﺎ ﻤﺘﻜﺎﻤ ﹰ‬ ‫ﻥ ﻤﻨﻅﻭﺭﻨـﺎ‬ ‫ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺍﻟﻤﻌﺎﺼﺭﺓ‪ .‬ﻭﻋﻠﻰ ﻫﺫﺍ ﺍﻷﺴـﺎﺱ ﻓـﺈ ّ‬ ‫ﻼ ﻤﻨﻬﺠﻴﹰﺎ ‪ ،‬ﻨﺤ َﺩّﺩ ﻤﻥ‬ ‫ﻟﺩﺭﺍﺴﺔ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻟﺜﻘﺎﻓﻴﺔ ﻴﻨﺒﻐﻲ ﺃﻥ ﻴﻜﻭﻥ ﻤﻨﻅﻭﺭﹰﺍ ﺸﻤﻭﻟﻴﹰﺎ ﻤﺘﻜﺎﻤ ﹰ‬ ‫ﺨﻼﻟﻪ ﺤﻘﻴﻘﺔ ﻫﺫﻩ ﺍﻟﻅﺎﻫﺭﺓ ﻭﺒﻨﻴﺘﻬﺎ ﻭﻤﻀـﻤﻭﻨﻬﺎ ﻭﺩﻴﻨﺎﻤﻴﻜﻴﺘﻬـﺎ ﻭﺁﻟﻴﺘﻬـﺎ ﻭﺃﺩﻭﺍﺘﻬـﺎ‬ ‫ﻭﻭﺴﺎﺌﻠﻬﺎ‪ .‬ﻭﺒﻌﺒﺎﺭﺓ ﺃﺨﺭﻯ ﺇﻥ ﺩﺭﺍﺴﺔ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻟﺜﻘﺎﻓﻴﺔ ﻴﻨﺒﻐﻲ ﺃﻥ ﺘﺄﺨﺫ ﺒﻌﻴﻥ ﺍﻻﻋﺘﺒـﺎﺭ‬ ‫ﻥ ﺍﻟﺜﻘﺎﻓـﺔ‬ ‫ﻜل ﻋﻨﺎﺼﺭ ﻭﺃﺒﻌﺎﺩ ﻫﺫﻩ ﺍﻟﻅﺎﻫﺭﺓ ؛ ﺇﺫ ﻻ ﻴﻨﺒﻐﻲ ﺃﻥ ﻨﻜﺘﻔﻲ ﺒـﺎﻟﻘﻭل ﻓﻘـﻁ ﺃ ّ‬ ‫ﺘﺘﻀﻤﻥ ﺍﻟﻌﺎﺩﺍﺕ ﻭﺍﻟﺘﻘﺎﻟﻴﺩ ﻭﺍﻷﻋﺭﺍﻑ ﻭﺍﻟﻘﻴﻡ ﻭﺍﻟﺭﻤﻭﺯ ﻭﺍﻟﺠﻤﺎﻟﻴﺎﺕ ﻭﺃﺸـﻜﺎل ﺍﻟﺘﻌﺒﻴـﺭ‬ ‫ﻭﺍﻟﺼﻭﺭ ﺍﻹﻨﺴﺎﻨﻴﺔ ﺍﻟﻤﺤﺴﺔ ﻭﺍﻷﺩﺒﻴﺎﺕ ﻭﺍﻷﺼﻭﺍﺕ ﻭﺃﻨﻤﺎﻁ ﺍﻟﺤﻴﺎﺓ ﻭﻁﺭﺍﺌـﻕ ﺍﻟﺴـﻠﻭﻙ‬ ‫ﻭﺃﻨﻭﺍﻉ ﺍﻟﻔﻨﻭﻥ ﺍﻟﻤﺨﺘﻠﻔﺔ ﻭﺍﻟﺤﺭﻑ ﻭﺍﻟﻤﻬﻥ ﻭﺍﻟﻬﻭﺍﻴﺎﺕ ﻭﻏﻴﺭﻫﺎ ﻤﻥ ﺍﻟﻌﻨﺎﺼﺭ ﺍﻟﺜﻘﺎﻓﻴﺔ؛ﺒل‬ ‫ﻋﻠﻴﻨﺎ ﺃﻥ ﻨﺘﺨﻁﻰ ﻫﺫﻩ ﺍﻟﺩﺍﺌﺭﺓ ﻓﻲ ﺍﻟﺘﺤﻠﻴل ﻭﻨﺘﻌﻤﻕ ﺃﻜﺜﺭ ﻓﻲ ﻤﺠﺎﻻﺕ ﺍﻟﺜﻘﺎﻓﺔ )‪(2‬ﺍﻷﻜﺜـﺭ‬ ‫ﻥ ﻫﻨﺎﻙ ﺘﺼﻭﺭﺍﺕ ﻜﺜﻴﺭﺓ ﻟﻠﻨﻅﺭ ﻓﻲ ﺍﻟﻅﺎﻫﺭﺓ‬ ‫ﻀﺭﻭﺭﺓ ﻭﺤﺎﺠﺔ ﺍﻵﻥ‪ .‬ﻭﻜﻤﺎ ﻫﻭ ﻤﻌﻠﻭﻡ ﻓﺈ ّ‬ ‫ﺍﻟﺜﻘﺎﻓﻴﺔ‪ .‬ﻭﻗﺩ ﺼﻨﻑ ﻜل ﻤﻥ ﻜﺭﻭﺒﺭ ﻭﻜﻼﻜﻬﻭﻥ ﻤﻌﻅﻡ ﺍﻟﺘﺼﻭﺭﺍﺕ ﺍﻟﻐﺭﺒﻴﺔ ﻟﻠﺜﻘﺎﻓﺔ ﻓـﻲ‬ ‫ﺍﻟﻌﺎﻟﻡ ﺍﻷﻨﺠﻠﻭﺴﻜﺴﻭﻨﻲ‬

‫)‪(3‬‬

‫ﻓﻲ ﺴﺒﻌﺔ ﺍﺘﺠﺎﻫﺎﺕ ﻜﺒﺭﻯ ﺘﺴﺘﻭﻋﺏ ﺤﺴﺏ ﺭﺃﻴﻬﻤﺎ ﻤﺨﺘﻠﻑ‬

‫ﺍﻵﺭﺍﺀ ﻓﻲ ﺩﺭﺍﺴﺔ ﺍﻟﺜﻘﺎﻓﺔ‪.‬‬ ‫‪ -‬ﺎﻟﻤ ﻤﻭﻋ ﺍ ﻭﻟ ﻤﻥ ﺍﻟﺘ ﺎﺭﻴ‬

‫ﻫﻲ ﺍﻟﺘﻲ ﺘﺭ ّﹶﻜﺯ ﻋﻠﻰ ﻤﻀﻤﻭﻥ ﺍﻟﺜﻘﺎﻓﺔ ﻭﻤﺤﺘﻭﺍﻫﺎ‬

‫ﻭﺒﻨﻴﺘﻬﺎ‪ .‬ﻓﻤﻌﻅﻡ ﺍﻟﻜﺘﱠﺎﺏ ﻓﻲ ﻫﺫﻩ ﺍﻟﻤﺠﻤﻭﻋﺔ ﻴﺭﻜﺯﻭﻥ ﻋﻠﻰ ﺃﻥ ﻤﻔﻬﻭﻡ ﺍﻟﺜﻘﺎﻓـﺔ ﻫـﻭ‬ ‫ﺫﻟﻙ "ﺍﻟﻜل ﺍﻟﻤﺭﻜﺏ" ﻋﻠﻰ ﻤﺎ ﺫﻫﺏ ﺇﻟﻴﻪ ﺘﺎﻴﻠﻭﺭ ﻭﻤﻥ ﺘﺒﻌﻪ ﻤﻥ ﺒﻌﺩ‪ .‬ﻭﻫﻨﺎ ﺘﺘﻀـﻤﻥ‬ ‫)‪(1‬‬

‫)‪(2‬‬ ‫)‪(3‬‬

‫‪For further details see, Lesli A. White Dillingham, Deth. The Concept of Culture, First‬‬ ‫‪Edition, USA: Burgess Publishing Company, 1973. & Arnold, Mathew. Culture and‬‬ ‫‪Anarchy, 2d. Ed. England: Theomurs Press, 1994. & John, Hongman. Culture and‬‬ ‫‪Personality, N.Y: Harper, 1954.‬‬ ‫‪See, Theorizing Culture, Edited by: Barbara Adam and Stuart Allan, First Edition,‬‬ ‫‪London: UCL Press Limited, 1995.‬‬ ‫‪For further details See, S. Takdir Alisjahbana, Values as Integrating Forces in‬‬ ‫‪Personality, Society and Culture, Kuala Lumpur, University of Malaya Press, 1974, pp.‬‬ ‫‪149-150.‬‬

‫ﻭ ﻤ ﻭﺭ‬

‫ﺎﺭ ﻟ ﺭﺍﺴ‬

‫ﻭﺭ ﺍﻟ ﻴﻥ‬

‫ﺘ ﻜﻴل ﺍﻟﺜﻘﺎ‬

‫ﺍﻟ ﺎﻋﻠ‬

‫‪ .‬ﻋ ﺍﻟ ﻴ‬

‫ﺭﻏﻭ‬

‫ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻤﻌﺎﺭﻑ ﻭﺍﻟﻌﻠﻭﻡ ﻭﺍﻻﻋﺘﻘـﺎﺩﺍﺕ ﻭﺍﻟﻔﻨـﻭﻥ ﻭﺍﻟﻘـﻭﺍﻨﻴﻥ ﻭﺍﻟﻌـﺎﺩﺍﺕ ﻭﺍﻟﻘـﻴﻡ‬ ‫ﻭﺍﻟﻔﻀﺎﺌل ‪ ،‬ﻭﺍﻟﻘﺩﺭﺍﺕ ﻭﺍﻟﻤﻬﺎﺭﺍﺕ ﺍﻟﻤﺨﺘﻠﻔﺔ ﺍﻟﺘﻲ ﻴﻤﺘﻠﻜﻬﺎ ﺍﻟﻔﺭﺩ ﻭﻴﺘﻌﻠﻤﻬﺎ ﺒﺎﻋﺘﺒـﺎﺭﻩ‬ ‫ﻓﺭﺩﹰﺍ ﻓﻲ ﺠﻤﺎﻋﺔ‪.‬‬ ‫ ﻭ ﻤﺎ ﺍﻟﻤ ﻤﻭﻋ ﺍﻟﺜﺎ ﻴ ﻤﻥ ﺍﻟﺘﻌﺎﺭﻴﻑ ﻓﺘﺭ ّﹶﻜﺯ ﻋﻠﻰ ﺩﺭﺍﺴـﺔ ﺍﻟﺜﻘﺎﻓـﺔ ﻓـﻲ ﺒﻌـﺩﻫﺎ‬‫ﺍﻟﺘﺎﺭﻴﺨﻲ ﻭﻤﻀﻤﻭﻨﻬﺎ ﺍﻟﺘﺎﺭﻴﺨﻲ‪ .‬ﻓﻬﻲ ﺒﻬﺫﺍ ﺍﻟﺘﺼـﻭﺭ ﺘﻌﻨـﻲ ﺍﻟﺘـﺎﺭﻴﺦ ﻭﺍﻟﺘـﺭﺍﺙ‬ ‫ﺍﻹﻨﺴﺎﻨﻲ‪.‬‬ ‫‪-‬ﻭ‬

‫ﺍﻟﻤ ﻤﻭﻋ ﺍﻟﺜﺎﻟﺜ ﻫﻨﺎﻙ ﺘﺭﻜﻴﺯ ﻓﻲ ﺩﺭﺍﺴﺔ ﺍﻟﺜﻘﺎﻓﺔ ﻋﻠﻰ ﺒﻌـﺩﻫﺎ ﺍﻟﻤﻌﻴـﺎﺭﻱ‪.‬‬

‫ﻓﺎﻟﺜﻘﺎﻓﺔ ﻫﻨﺎ ﺘﻌﺘﺒﺭ ﻜﻨﻤﻁ ﺃﻭ ﺃﺴﻠﻭﺏ ﺤﻴﺎﺓ ﺃﻭ ﻨﻤﻭﺫﺝ ﺍﺠﺘﻤﺎﻋﻲ ﺃﻭ ﻁﺭﻴﻘﺔ ﺴـﻠﻭﻙ ﺃﻭ‬ ‫ﻤﻌﻴﺎﺭ ﺤﺭﻜﺔ ﺍﺠﺘﻤﺎﻋﻴﺔ‪ .‬ﻜﻤﺎ ﻴﺭ ّﹶﻜﺯ ﻜﺫﻟﻙ ﻫﻨﺎ ﺘﻌﺭﻴﻑ ﺍﻟﺜﻘﺎﻓﺔ ﻋﻠﻰ ﺍﻟﻤﺜﺎﻟﻴﺎﺕ ﻭﺍﻟﻘﻴﻡ‬ ‫ﻭﺍﻟﺴﻠﻭﻜﻴﺎﺕ ﺍﻟﻤﺘﻨﻭﻋﺔ‪.‬‬ ‫‪-‬ﻭ‬

‫ﺍﻟﻤ ﻤﻭﻋ ﺍﻟﺭﺍ‬

‫ﺘﻌﺭﻑ ﺍﻟﺜﻘﺎﻓﺔ ﻓﻲ ﺒﻌﺩﻫﺎ ﺍﻟﺴﻴﻜﻭﻟﻭﺠﻲ‪ .‬ﻭﻫﻨﺎ ﺘﺩﺭﺱ ﺍﻟﺜﻘﺎﻓﺔ‬

‫ﺒﺎﻋﺘﺒﺎﺭﻫﺎ ﻤﺤﺎﻭﻻﺕ ﺍﻟﻔﺭﺩ ﻟﻠﺘﻼﺅﻡ ﻭﺍﻟﺘﻔﺎﻋل ﻤﻊ ﺍﻟﻤﺤﻴﻁ ﻭﺍﻟﺒﻴﺌﺔ ﻭﺸـﺭﻭﻁ ﺍﻟﺤﻴـﺎﺓ‬ ‫ﺍﻟﻤﺨﺘﻠﻔﺔ ﻤﻥ ﺨﻼل ﺍﻟﻌﻤﻠﻴﺎﺕ ﺍﻟﻨﻔﺴﻴﺔ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺍﻟﻤﺘﻨﻭﻋﺔ‪ .‬ﻭﻴﺩﺨل ﻜﺫﻟﻙ ﻀـﻤﻥ‬ ‫ﻫﺫﻩ ﺍﻟﻤﺠﻤﻭﻋﺔ ﻤﻥ ﺘﻌﺎﺭﻴﻑ ﺍﻟﺜﻘﺎﻓﺔ ﻤﺎ ﻴﺘﻌﻠﻕ ﺒﺎﻟﺘﻌﻠﱡﻡ ﻭﺍﻜﺘﺴﺎﺏ ﺍﻟﻌﺎﺩﺍﺕ ﻭﺍﻟﻤﻭﺍﻗـﻑ‬ ‫ﻭﺍﻟﺴﻠﻭﻙ‪ ،‬ﻭﻫﻨﺎ ﺘﺴﺘﺨﺩﻡ ﺃﺩﻭﺍﺕ ﺍﻟﺘﺤﻠﻴل ﺍﻟﻨﻔﺴﻲ‪ ،‬ﻭﻤﻌﻁﻴﺎﺕ ﻋﻠﻡ ﺍﻟﻨﻔﺱ ﺍﻻﺠﺘﻤﺎﻋﻲ‪.‬‬ ‫ ﻭ ﻤﺎ ﺍﻟﻤ ﻤﻭﻋ ﺍﻟ ﺎﻤﺴ ﻤﻥ ﺍﻟﺘﻌﺎﺭﻴﻑ ﻓﺘﺘﻀﻤﻥ ﺍﻷﺒﻌﺎﺩ ﺍﻟﺒﻨﻴﻭﻴﺔ ﻟﻠﺜﻘﺎﻓـﺔ ‪ ،‬ﻤﺜـل‬‫ﺩﺭﺍﺴﺔ ﺒﻨﻴﺔ ﺍﻟﺜﻘﺎﻓﺔ‪ ،‬ﻭﻨﻤﺎﺫﺝ ﺍﻟﺒﻨﺎﺀ ﺍﻟﺜﻘﺎﻓﻲ ﻭﺃﻨﺴﺎﻗﻪ ‪ ،‬ﻭﺘﻨﻅﻴﻡ ﺍﻟﺜﻘﺎﻓﺔ‪.‬‬ ‫ ﻭ ﻤﺎ ﺍﻟﻤ ﻤﻭﻋ ﺍﻟﺴﺎ ﺴ ﻓﺘﺭ ّﹶﻜﺯ ﻓﻲ ﺩﺭﺍﺴﺔ ﺍﻟﺜﻘﺎﻓﺔ ﻋﻠﻰ ﺍﻟﺠﻭﺍﻨﺏ ﺍﻟﻭﺭﺍﺜﻴﺔ ﺴﻭﺍﺀ‬‫ﺍﻟﺒﻴﻭﻟﻭﺠﻴﺔ ﺃﻭ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ‪ .‬ﻓﺎﻟﺜﻘﺎﻓﺔ ﻫﻨﺎ ﻤﻨﺘﺞ ﺇﻨﺴـﺎﻨﻲ ‪ ،‬ﻭﻤﺤﺼـﻠﺔ ﻟﻼﺠﺘﻤـﺎﻉ‬ ‫ﺍﻟﺒﺸﺭﻱ‪ ،‬ﻭﻟﻬﺎ ﺼﻠﺔ ﻜﺒﻴﺭﺓ ﺒﻭﻋﻲ ﺍﻹﻨﺴﺎﻥ ﻭﺘﺸﻜﻴﻠﻪ ﺍﻟﻭﺭﺍﺜﻲ ﻭﺍﻟﻁﺒﻴﻌﻲ‪ .‬ﻭﻴﺭ ﹶﻜّـﺯ‬ ‫ﻫﺫﺍ ﺍﻻﺘﺠﺎﻩ ﻋﻠﻰ ﺩﺭﺍﺴﺔ ﺍﻟﺴﻤﺎﺕ‪ ،‬ﻭﺍﻷﻓﻜﺎﺭ‪ ،‬ﻭﺍﻟﺭﻤﻭﺯ ﺍﻟﺜﻘﺎﻓﻴﺔ ﺍﻟﺘﻲ ﺘﻌﺘﺒﺭ ﻋﻨﺎﺼﺭ‬ ‫ﻤﻤﻴﺯﺓ ﻟﻺﻨﺴﺎﻥ ﻋﻥ ﺍﻟﺤﻴﻭﺍﻥ‪.‬‬

‫ﺘﻔﻜ ﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (4‬ﻋﺩﺩ )‪2002 ، (1‬ﻡ‪1423/‬ﻫـ‬ ‫‪ -‬ﻭ ﻤﺎ ﺍﻟﻤ ﻤﻭﻋ ﺍﻟﺴﺎ‬

‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ‬

‫ﻓﻬﻲ ﻤﺠﻤﻭﻋﺔ ﺍﻟﺘﻌﺎﺭﻴﻑ ﺍﻟﺘﻲ ﻟﻡ ﺘﻜﺘﻤل ﺒﻌﺩ ﻭﻴﺼـﻌﺏ‬

‫ﺇﺼﺩﺍﺭ ﺃﺤﻜﺎﻡ ﻤﻨﻬﺠﻴﺔ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺘﺼﻨﻴﻔﻬﺎ ﻀﻤﻥ ﺃﻱ ﺍﺘﺠﺎﻩ ﻤﻥ ﺍﻻﺘﺠﺎﻫﺎﺕ‬ ‫ﻥ ﺍﻟﺜﻘﺎﻓﺔ‬ ‫ﺼﺤﻴﺢ ﺃ ّ‬

‫)‪(2‬‬

‫)‪(1‬‬

‫‪.‬‬

‫ﺘﺘﻀﻤﻥ ﻜل ﻫﺫﻩ ﺍﻷﺒﻌﺎﺩ ‪ ،‬ﺇﺫ ﻴﻨﺒﻐﻲ ﻟﻨﺎ ﺃﻥ ﻻ ﻨﻐﻔـل ﺃﻱ‬

‫ﺒﻌﺩ ﻤﻨﻬﺎ ﻜﻴﻤﺎ ﻨﺒﻨﻲ ﺼﻭﺭﺓ ﺼﺤﻴﺤﺔ ﻋﻥ ﻫﺫﻩ ﺍﻟﻅﺎﻫﺭﺓ‪ .‬ﻭﻤﻥ ﻫﻨـﺎ ﻓﻔـﻲ ﻤﻨﻅﻭﺭﻨـﺎ‬ ‫ﺍﻟﺸﻤﻭﻟﻲ ﻟﺩﺭﺍﺴﺔ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻟﺜﻘﺎﻓﻴﺔ ﻴﻨﺒﻐﻲ ﺃﻥ ﻨﺭ ّﹶﻜﺯ ﻋﻠﻰ ﺜﻼﺜﺔ ﻤﺤﺎﻭﺭ ﺃﺴﺎﺴﻴﺔ ‪-‬ﻋﻠـﻰ‬ ‫ﺍﻷﻗل‪ -‬ﺘﺸ ﹶّﻜل ﻓﻲ ﻤﺠﻤﻠﻬﺎ ﺤﻘﻴﻘﺔ ﺍﻟﺜﻘﺎﻓﺔ)‪:(3‬‬

‫ ﺒﻨﻴﺔ ﺍﻟﺜﻘﺎﻓﺔ ﻭﻤﻀﻤﻭﻨﻬﺎ ﻤﺭ ّﹶﻜﺯﻴﻥ ﻋﻠﻰ ﺍﻟﻤﻀﺎﻤﻴﻥ ﺍﻟﻌﻘﺩﻴـﺔ ﻭﺍﻟﻘﻴﻤﻴـﺔ ﻭﺍﻷﺨﻼﻗﻴـﺔ‬‫ﻭﺍﻟﺠﻤﺎﻟﻴﺔ ﻭﺍﻟﻤﻌﺭﻓﻴﺔ ﻭﺍﻟﻔﻜﺭﻴﺔ ﻭﺍﻟﺭﻤﺯﻴﺔ ﻭﺍﻟﻌﺭﻓﻴﺔ ﻭﺍﻷﺩﺒﻴﺔ ﻭﺍﻟﺩﻴﻨﻴـﺔ ﻭﺍﻟﻤﻌﻨﻭﻴـﺔ‪،‬‬ ‫ﻭﺍﻟﺘﺎﺭﻴﺨﻴﺔ ﻭﺍﻟﺘﺭﺍﺜﻴﺔ ﻭﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻟﺴﻠﻭﻜﻴﺔ ﻭﺍﻟﺘﺭﺒﻭﻴﺔ ﻭﺍﻻﺘﺼﺎﻟﻴﺔ ﻟﻠﺜﻘﺎﻓﺔ‪.‬‬ ‫‪-‬‬

‫ﻭﻅﻴﻔﺔ ﺍﻟﺜﻘﺎﻓﺔ ﻭﺩﻴﻨﺎﻤﻴﻜﻴﺘﻬﺎ ﻭﺁﻟﻴﺘﻬﺎ ﻤﺭ ّﹶﻜﺯﻴﻥ ﻋﻠﻰ ﺍﻟﻔﻌل ﺍﻟﺜﻘﺎﻓﻲ ﻭﺍﻷﺩﻭﺍﺕ ﺍﻟﺜﻘﺎﻓﻴﺔ‬ ‫ﻭﺍﻟﻭﻅﺎﺌﻑ ﺍﻟﺜﻘﺎﻓﻴﺔ ﻭﺍﻟﻭﺴﺎﺌل ﺍﻟﺜﻘﺎﻓﻴﺔ ﻭﺍﻷﺠﻬﺯﺓ ﺍﻟﺜﻘﺎﻓﻴـﺔ ﻭﺍﻟﻤﺅﺴﺴـﺎﺕ ﺍﻟﺜﻘﺎﻓﻴـﺔ‬ ‫ﻭﺍﻷﺩﻭﺍﺭ ﺍﻟﺜﻘﺎﻓﻴﺔ ﻭﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺜﻘﺎﻓﻴﺔ ﻭﺍﻟﻌﻤﻠﻴﺎﺕ ﺍﻟﺜﻘﺎﻓﻴﺔ ﻭﺍﻟﻘﻭﺍﻨﻴﻥ ﺍﻟﺜﻘﺎﻓﻴﺔ ﻭﺍﻟﻤﻨﺎﻫﺞ‬ ‫ﺍﻟﺜﻘﺎﻓﻴﺔ ﻭﺍﻷﺴﺎﻟﻴﺏ ﺍﻟﺜﻘﺎﻓﻴﺔ ‪..‬ﻭﻏﻴﺭﻫﺎ‪.‬‬

‫‪-‬‬

‫ﻤﺭﺠﻌﻴﺔ ﺍﻟﺜﻘﺎﻓﺔ ﻭﻨﻭﻋﻴﺘﻬﺎ ﻭﻫﻨﺎ ﻨﺭ ﹶﻜّﺯ ﻋﻠﻰ ﻁﺒﺎﺌﻊ ﺍﻟﺜﻘﺎﻓﺔ ﻭﻓﻠﺴﻔﺔ ﺍﻟﺜﻘﺎﻓﺔ ﻭﻤﺼﺎﺩﺭ‬ ‫ﺍﻟﺜﻘﺎﻓﺔ ﻭﺨﺼﺎﺌﺹ ﺍﻟﺜﻘﺎﻓﺔ ﻭﺃﻫﺩﺍﻑ ﺍﻟﺜﻘﺎﻓﺔ ﻭﻨﻭﻋﻴﺔ ﺍﻟﺜﻘﺎﻓﺔ ﻭﻤﻌﺎﺩﻟﺔ ﺍﻟﺜﻘﺎﻓﺔ ﻭﻨﻤﻭﺫﺝ‬ ‫ﺍﻟﺜﻘﺎﻓﺔ ﻭﺍﺘﺠﺎﻩ ﺍﻟﺜﻘﺎﻓﺔ‪..‬ﻭﻏﻴﺭﻫﺎ‪.‬‬

‫)‪(1‬‬

‫‪See, A.L Kroeber & and Clyed Kluchohn, Culture, a Critical Review of Concepts and‬‬ ‫‪Definitions (Papers of the Peabody Museum of American Archaeology and Ethnology,‬‬ ‫‪Harvard University, Vol. XLVII, no.1) Cambridge, Massachusetts, 1952.‬‬

‫)‪(2‬‬

‫‪Chris Jenks, Culture, First Ed. London: Routledge, 1993, p. 8‬‬

‫‪onward‬‬ ‫)‪(3‬‬

‫‪Terry Eogleton, The Idea of Culture, First Ed. UK: Blackwell Publishers, 2000, p. 7‬‬ ‫‪onward.‬‬

‫ﻭ ﻤ ﻭﺭ‬

‫ﺎﺭ ﻟ ﺭﺍﺴ‬

‫ﻭﺭ ﺍﻟ ﻴﻥ‬

‫ﺘ ﻜﻴل ﺍﻟﺜﻘﺎ‬

‫ﺍﻟ ﺎﻋﻠ‬

‫‪ .‬ﻋ ﺍﻟ ﻴ‬

‫ﺭﻏﻭ‬

‫ﻓﺒﻬﺫﺍ ﺍﻟﺘﺼﻭﺭ ﻨﺴﺘﻁﻴﻊ ﺃﻥ ﻨﺩﺭﻙ ﺤﻘﻴﻘﺔ ﺍﻟﺜﻘﺎﻓﺔ‪ ،‬ﻭﺤﻘﻴﻘﺔ ﺒﻨﻴﺘﻬﺎ ﻭﻭﻅﻴﻔﺘﻬﺎ ‪،‬‬ ‫ﻭﺤﻘﻴﻘﺔ ﻤﺭﺠﻌﻴﺘﻬﺎ ﻭﻨﻭﻋﻴﺘﻬﺎ ﻭﻤﺼﺎﺩﺭﻫﺎ‪ .‬ﻭﻴﻬﻤﻨﺎ ﻜﺜﻴﺭﹰﺍ ﻓﻲ ﻫﺫﻩ ﺍﻟﻭﺭﻗﺔ ﺃﻥ ﻨﺘﻌﺭﱠﻑ‬ ‫ﻋﻠﻰ ﺒﻌﺽ ﻭﻅﺎﺌﻑ ﺍﻟﺜﻘﺎﻓﺔ ‪ ،‬ﻭﺼﻠﺘﻬﺎ ﺒﺎﻟﺤﺭﻜﺔ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﺒﻌﻤﻠﻴﺎﺕ ﺍﻟﺒﻨﺎﺀ‬ ‫ﺍﻟﺤﻀﺎﺭﻱ ﻜﻴﻤﺎ ﻨﺘﺒﻴﻥ ﻀﺭﻭﺭﺘﻬﺎ ‪ ،‬ﺜﻡ ﺒﻌﺩ ﺫﻟﻙ ﻨﺤ َﺩّﺩ ﻜﻴﻑ ﻴﺅﺩﻱ ﺍﻟ َّﺩﻴﻥ ﺩﻭﺭﹰﺍ‬ ‫ﺤﻴﻭﻴﹰﺎ ﻓﻲ ﺘﺸﻜﻴل ﻭﺘﻔﻌﻴل ﻭﺘﺠﺩﻴﺩ ﺍﻟﺜﻘﺎﻓﺔ‪.‬‬ ‫ﺴﺒﻘﺕ ﺍﻹﺸﺎﺭﺓ ﺇﻟﻰ ﺘﺄﺜﻴﺭ ﺍﻟﻌﻭﺍﻤل ﺍﻟﺜﻘﺎﻓﻴﺔ)‪ (1‬ﻓﻲ ﺘﺸـﻜﻴل ﺍﻹﻨﺴـﺎﻥ ﻭﺍﻟﻤﺠﺘﻤـﻊ‬ ‫ﻤﻌﺎﹰ‪ ،‬ﻭﻗﺩ ﺘﺒﻘﻰ ﺍﻟﺤﺩﻴﺙ ﻭﻟﻭ ﺒﺼﻭﺭﺓ ﻤﺨﺘﺼﺭﺓ ﻋﻥ ﻤﺴﺘﻭﻴﺎﺕ ﻭﺩﻭﺍﺌﺭ ﻫﺫﺍ ﺍﻟﺘـﺄﺜﻴﺭ –‬

‫ﺃﻱ‪ -‬ﺍﻟﺤﺩﻴﺙ ﻋﻥ ﺍﻟﺜﻘﺎﻓﺔ ﻓﻲ ﺩﻴﻨﺎﻤﻴﻜﻴﺘﻬﺎ ﺍﻟﺤﻀﺎﺭﻴﺔ‪ .‬ﻭﺍﻟﺜﻘﺎﻓﺔ ﺘﺅﺜﺭ ﻓـﻲ ﺍﻟﻤﺠﺘﻤـﻊ ‪،‬‬ ‫ﻭﺍﻟﺤﻀﺎﺭﺓ ﻭﺍﻟﻭﻋﻲ ﻭﺍﻟﻔﻜﺭ ﻭﺍﻟﻤﻌﺭﻓﺔ ﻤﻥ ﺨﻼل ﺘﺄﺜﻴﺭﻫﺎ ﻓﻲ ﺍﻹﻨﺴﺎﻥ ‪ ،‬ﻭﻓﻲ ﺤﺭﻜـﺔ‬ ‫ﺍﻟﻤﺠﺘﻤﻊ‪ .‬ﻭﻜﺫﻟﻙ ﺘﺅﺜ َّﺭ ﺍﻟﺜﻘﺎﻓﺔ ﻓﻲ ﻨﻅﺭﻴﺎﺕ ﺍﻟﻤﻌﺭﻓﺔ ﻭﻤﺼﺎﺩﺭﻫﺎ ﻭﺃﺩﻭﺍﺘﻬﺎ ﻭﻤﻨﺎﻫﺠﻬـﺎ‬ ‫ﻭﻭﺴﺎﺌﻠﻬﺎ‪ .‬ﻭﺍﻟﻌﻭﺍﻤل ﺍﻟﺜﻘﺎﻓﻴﺔ ﻫﻲ ﺍﻟﺘﻲ ﺘﺤ َﺩّﺩ ﺇﻟﻰ ﺤﺩ ﻜﺒﻴﺭ ﻨﻭﻋﻴﺔ ﺍﻟﻨﻅﺭﻴﺔ ﺍﻟﻤﻌﺭﻓﻴـﺔ‬ ‫ﻭﻤﺼﺎﺩﺭﻫﺎ ﻭﻤﻨﺎﻫﺠﻬﺎ ‪ ،‬ﻭﺘﺤ َﺩّﺩ ﺃﻨﻤﺎﻁ ﺍﻟﺤﻴﺎﺓ ﻭﻁﺭﺍﺌﻕ ﺍﻟﺴﻠﻭﻙ‪ .‬ﻜﻤﺎ ﺘﺅﺜﺭ ﻓﻲ ﺍﻟﺒﺎﺤﺙ‬ ‫ﺍﻟﻤﻨﺘﺞ ﻟﻠﻤﻌﺭﻓﺔ‪ ،‬ﻭﻓﻲ ﺍﻟﺭﺌﻴﺱ ﺍﻟﻘﺎﺌﺩ ﻭﻓﻲ ﺍﻟﻌﺎﻤل ﻭﻓﻲ ﻜل ﺸﺭﺍﺌﺢ ﺍﻟﻤﺠﺘﻤـﻊ‪ .‬ﻓﻬـﻲ‬ ‫ﺘﺅ ّﹶﺜﺭ "ﺒﻤﺎ ﻴﺴﻭﺩ ﻓﻴﻬﺎ ﻤﻥ ﻗﻭﺍﻨﻴﻥ ﻭﻨﻅﻡ ﻓﻲ ﺍﺘﺠﺎﻫﺎﺕ ﺍﻷﻓﺭﺍﺩ ﻭﻓﻲ ﻨﻤﻁ ﺸﺨﺼﻴﺘﻬﻡ"‪.‬‬

‫)‪(2‬‬

‫ﻓﺎﻟﻌﻭﺍﻤل ﺍﻟﺜﻘﺎﻓﻴﺔ ﻫﻲ ﺍﻟﺘﻲ ﺘﻁﻌﻡ ﺍﻟﻤﻌﺭﻓﺔ ﻭﺘﺸ ﹶﻜّل ﺍﻹﻨﺴﺎﻥ ﻭﺘﺒﻨﻲ ﺍﻟﻤﺠﺘﻤـﻊ ﻭﺘﻘـﻭﻱ‬ ‫ﺍﻟﺼﻠﺔ ﺒﻴﻥ ﻁﺒﻘﺎﺕ ﺍﻟﻤﺠﺘﻤﻊ ﻭﺘﻐﺫﻴﻬﺎ ‪ ،‬ﻭﺘﻀﻤﻨﻬﺎ ﺃﺴﻠﻭﺏ ﺤﻴﺎﺓ ﺍﻟﻔﺭﺩ ﻭﻨﻤـﻁ ﺴـﻠﻭﻜﻪ‬ ‫ﻭﻁﺭﺍﺌﻕ ﻭﻋﻴﻪ ﻭﻤﻨﺎﻫﺞ ﺘﻔﺎﻋﻠﻪ ﻭﺤﻭﺍﺭﻩ ﺍﻟﺜﻘﺎﻓﻲ ﻤﻊ ﺍﻵﺨﺭﻴﻥ‪ .‬ﻭﺍﻟﺜﻘﺎﻓﺔ ﺒﻤﺎ ﺘﺘﻀـﻤﻨﻪ‬ ‫ﻤﻥ ﺭﺅﻴﺔ ﻜﻭﻨﻴﺔ ﻭﻨﺴﻕ ﺤﻴﺎﺘﻲ ‪ ،‬ﻭﻨﻤﻁ ﺴﻠﻭﻜﻲ ﻭﻨﻅﺎﻡ ﻋﻼﺌﻘﻲ ﻭﺘﻔﺎﻋﻠﻲ ﺘﻘﻭﻡ ﺒﺘﺭﺸﻴﺩ‬ ‫ﻭﺘﻭﺠﻴﻪ ﻜﺎﻤل ﺤﻴﺎﺓ ﺍﻟﻔﺭﺩ ﻭﺍﻟﺠﻤﺎﻋﺔ‪ .‬ﻭﺒﺎﻟﺘﺎﻟﻲ ﺘﻠﻌﺏ ﺍﻟﻤﻌﺎﺩﻟﺔ ﺍﻟﺜﻘﺎﻓﻴﺔ ﺩﻭﺭﹰﺍ ﺤﺎﺴﻤﹰﺎ ﻓﻲ‬ ‫)‪(1‬‬

‫)‪(2‬‬

‫‪See, Social Structure and Culture, Edited by: Hans Haferkamp, Berlin and New York:‬‬ ‫‪Walter de Gruyter, 1989.‬‬

‫ﻤﺤﻤﺩ ﻟﺒﻴﺏ ﺍﻟﻨﺠﻴﺤﻲ‪ ،‬ﺍﻷﺴﺱ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻟﻠﺘﺭﺒﻴﺔ‪ ،‬ﺍﻟﻁﺒﻌﺔ ﺍﻟﺜﺎﻤﻨﺔ‪)،‬ﺒﻴﺭﻭﺕ ‪ ،‬ﺩﺍﺭ ﺍﻟﻨﻬﻀﺔ ﺍﻟﻌﺭﺒﻴـﺔ‪،‬‬

‫‪ ،1981‬ﺹ ‪.176‬‬

‫ﺘﻔﻜ ﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (4‬ﻋﺩﺩ )‪2002 ، (1‬ﻡ‪1423/‬ﻫـ‬

‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ‬

‫ﺍﺴﺘﻘﺎﻤﺔ ﻫﺫﺍ ﺍﻟﻔﺭﺩ ﻭﻓﺎﻋﻠﻴﺘﻪ ﺍﻟﺤﻀﺎﺭﻴﺔ‪ .‬ﻓﺎﻟﺜﻘﺎﻓﺔ ﺘﻜﻭﻥ ﺒﻤﺜﺎﺒﺔ ﺍﻟﻘﻠـﺏ ﺍﻟﻨـﺎﺒﺽ ﻓـﻲ‬ ‫ﺍﻟﻬﻴﻜل ﺍﻻﺠﺘﻤﺎﻋﻲ‪ ،‬ﻓﻬﻲ ﺍﻟﺘﻲ ﺘﺤﻤل ﻤﻌﺎﺭﻑ ﻭﺃﻓﻜﺎﺭ ﺍﻟﻨﺨﺒﺔ ﻭﺍﻟﻌﻠﻤﺎﺀ ﻭﺘﻀﺨﻬﺎ ﻓـﻲ‬ ‫ﺍﻟﺠﺴﺩ ﺍﻻﺠﺘﻤﺎﻋﻲ‪" .‬ﻓﺎﻟﺜﻘﺎﻓﺔ ﻫﻲ ﺫﻟﻙ ﺍﻟﺩﻡ ﻓﻲ ﺠﺴﻡ ﺍﻟﻤﺠﺘﻤﻊ ﻴﻐﺫﻱ ﺤﻀﺎﺭﺘﻪ ﻭﻴﺤﻤل‬ ‫ﺃﻓﻜﺎﺭ ﺍﻟﻨﺨﺒﺔ ﻜﻤﺎ ﻴﺤﻤل ﺃﻓﻜﺎﺭ ﺍﻟﻌﺎﻤﺔ ؛ ﻭﻜل ﻤﻥ ﻫﺫﻩ ﺍﻷﻓﻜﺎﺭ ﻤﻨﺴﺠﻡ ﻓﻲ ﺴﺎﺌل ﻭﺍﺤﺩ‬ ‫ﻤﻥ ﺍﻻﺴﺘﻌﺩﺍﺩﺍﺕ ﺍﻟﻤﺘﺸﺎﺒﻬﺔ ﻭﺍﻻﺘﺠﺎﻫﺎﺕ ﺍﻟﻤﻭﺤﺩﺓ ﻭﺍﻷﺫﻭﺍﻕ ﺍﻟﻤﺘﻨﺎﺴﺒﺔ")‪ .(1‬ﻭﻤﻥ ﺒﻌﺽ‬ ‫ﻭﻅﺎﺌﻑ ﺍﻟﺜﻘﺎﻓﺔ‬

‫)‪(2‬‬

‫ﺍﻟﺘﻲ ﻴﻨﺒﻐﻲ ﺍﻟﺘﺭﻜﻴﺯ ؛ ﻋﻠﻴﻬﺎ ﻨﺫﻜﺭ ﺍﻵﺘﻲ‪:‬‬

‫ ﺘﻭﻓﻴﺭ ﺍﻟﺠﻭ ﻭﺍﻟﻤﻨﺎ ﺍﻟﻌﻘﻠﻲ ﺍﻟﻤﻨﻔﺘﺢ ﻭﺍﻟﺤﻴﻭﻱ ﺍﻟﺫﻱ ﻴﺸﺠﻊ ﺍﻟﻤﺒﺎﺩﺭﺍﺕ ﻭﻴﻨﻤـﻲ ﻗـﻴﻡ‬‫ﺍﻹﺒﺩﺍﻉ ﻭﺍﻟﺭﺴﺎﻟﻴﺔ ﻓﻲ ﻭﻋﻲ ﺍﻹﻨﺴﺎﻥ ﻭﺍﻟﻤﺠﺘﻤﻊ‪ ،‬ﻭﻴﺸﺠﻊ ﺍﻷﻓﺭﺍﺩ ﻋﻠﻰ ﺍﻟﺘﻔﺎﻋل ﻤـﻊ‬ ‫ﺍﻟﻭﺍﻗﻊ‪ ،‬ﻭﻤﻌﺎﻟﺠﺔ ﺍﻟﻤﺸﻜﻼﺕ‪ ،‬ﻭﺩﺭﺍﺴﺔ ﺍﻟﻅﻭﺍﻫﺭ ﺍﻟﻤﺨﺘﻠﻔﺔ؛ ﻭﺒﺎﻟﺘﺎﻟﻲ ﺇﻨﺘﺎﺝ ﺍﻟﻤﻌﺎﺭﻑ‬ ‫ﻀﺭ؛ ﻓﺒﻤﻘﺩﺍﺭ ﻤﺎ ﻴﺘﻭﻓﺭ ﻫﺫﺍ ﺍﻟﺠﻭ ﺍﻟﺤﻴﻭﻱ؛ ﺒﻤﻘﺩﺍﺭ ﻤﺎ ﺘﻅﻬﺭ‬ ‫ﺍﻟﻼﺯﻤﺔ ﻟﻠﺘﻁﻭﺭ ﻭﺍﻟﺘﺤ ﱡ‬ ‫ﺍﻟﻌﻭﺍﻤل ﺍﻟﺩﺍﻋﻴﺔ ﺇﻟﻰ ﺍﻟﺘﻁﻭﺭ ﻭﺍﻹﺒﺩﺍﻉ ﻭﺍﻟﺘﻔﺎﻋل ﺍﻟﺸﻤﻭﻟﻲ ﻤﻊ ﺍﻟﻭﺍﻗﻊ‪.‬‬ ‫ ﺍﻟﻌﻭﺍﻤل ﺍﻟﺜﻘﺎﻓﻴﺔ ﺍﻟﺤﻴﺔ ﺍﻹﻴﺠﺎﺒﻴﺔ ﺘﻘﻭﻡ ﺒﺘﻌﺯﻴﺯ ﻭﺘﺩﻋﻴﻡ ﺩﻭﺭ ﺍﻟﻤﻌﺭﻓﺔ ﻭﺭﺴﺎﻟﺘﻬﺎ ﻓـﻲ‬‫ﺍﻟﻤﺠﺘﻤﻊ‪ ،‬ﻭﻜﺫﻟﻙ ﺩﻭﺭ ﺍﻹﻨﺴﺎﻥ ﻓﻲ ﺍﻟﺘﻨﻤﻴﺔ ﻭﺫﻟﻙ ﺒﺘﻜﺭﻴﻡ ﺍﻹﻨﺴﺎﻥ ﻭﺇﻋﻁﺎﺌﻪ ﻤﻜﺎﻨﺘـﻪ‬ ‫ﺍﻟﻼﺌﻘﺔ ﺒﻪ‪ .‬ﻓﺎﻹﻨﺴﺎﻥ ﺍﻟﻤﻜﺭﻡ ﺍﻟﻤﺘﻭﺍﺯﻥ ﺍﻟﻤﻌﺘﺩل ﺍﻟﻔﻌﺎل ﻴﻌﻜﺱ ﺤﻘﻴﻘﺔ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻤﻜﺭﻤﺔ‬ ‫ﺍﻟﻤﺘﻭﺍﺯﻨﺔ ﺍﻟﻤﻌﺘﺩﻟﺔ ﺍﻟﻔﻌﺎﻟﺔ‪ .‬ﻓﺎﻟﺜﻘﺎﻓﺔ ﻫﻲ ﺍﻟﺘﻲ ﺘﺤﻭل ﻫﺫﻩ ﺍﻟﻤﻌﺎﻨﻲ ﻭﺍﻟﻘﻴﻡ ﺍﻹﻨﺴـﺎﻨﻴﺔ‬ ‫ﺇﻟﻰ ﺃﻋﻤﺎل ﻭﺴﻠﻭﻜﻴﺎﺕ ﻭﻤﻌﺎﻥ ﺘﺭﺒﻭﻴﺔ ﺘﺩﺨل ﻓﻲ ﺒﻨﺎﺀ ﺍﻟﺸﺨﺼﻴﺔ ﻭﺘﺸﻜﻴل ﺍﻟﻌﻼﻗﺎﺕ‬ ‫ﺍﻟﺜﻘﺎﻓﻴﺔ ﺍﻟﺴﻭﻴﺔ ﺒﻴﻥ ﻤﺨﺘﻠﻑ ﻁﺒﻘﺎﺕ ﺍﻟﻤﺠﺘﻤﻊ‪.‬‬ ‫)‪(1‬‬

‫ﻤﺎﻟﻙ ﺒﻥ ﻨﺒﻲ‪ ،‬ﺸﺭﻭﻁ ﺍﻟﻨﻬﻀﺔ‪ ،‬ﺘﺭﺠﻤﺔ‪ :‬ﻋﻤﺭ ﻜﺎﻤل ﻤﺴﻘﺎﻭﻱ ﻭ ﻋﺒﺩ ﺍﻟﺼﺒﻭﺭ ﺸـﺎﻫﻴﻥ‪ ،‬ﺩﻤﺸـﻕ‪ :‬ﺩﺍﺭ‬

‫ﺍﻟﻔﻜﺭ‪1981 ،‬ﻡ‪ ،‬ﺹ ‪.87-86‬‬ ‫)‪(2‬‬

‫ﺃﻨﻅﺭ‪ ،‬ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺒﺭﻏﻭﺙ‪ ،‬ﺘﺄﺜﻴﺭ ﺍﻟﻌﻭﺍﻤل ﺍﻟﺜﻘﺎﻓﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺍﻟﻨﻔﺴﻴﺔ ﻓـﻲ ﻨﻤـﻭ ﺍﻟﻤﻌﺭﻓـﺔ‬

‫ﻭﺘﻁﻭﺭﻫﺎ ﺇﻨﺘﺎﺠﹰﺎ ﻭﺍﺴﺘﻬﻼﻜﺎﹰ‪ ،‬ﻭﺭﻗﺔ ﻤﻘﺩﻤﺔ ﺇﻟﻰ ﺍﻟﻤﺅﺘﻤﺭ ﺍﻟﻌﻠﻤﻲ ﺍﻟﺭﺍﺒﻊ ﻟﻜﻠﻴﺔ ﺍﻟﺘﺭﺒﻴﺔ ﺤـﻭل‪ :‬ﺍﻟﺘﻌﻠـﻴﻡ‬

‫ﺍﻟﺠﺎﻤﻌﻲ ﻤﺎ ﺒﻴﻥ ﺇﻨﺘﺎﺝ ﺍﻟﻤﻌﺭﻓﺔ ﻭﺍﺴﺘﻬﻼﻜﻬﺎ )ﺘﻭﺠﻬﺎﺕ ﻤﺴﺘﻘﺒﻠﻴﺔ(‪ ،‬ﺍﻟﺒﺤﺭﻴﻥ‪ ،‬ﻤـﺎﺭﺱ ‪،2000-8-6‬‬ ‫ﺹ ‪ 17‬ﻭﻤﺎ ﺒﻌﺩﻫﺎ‪.‬‬

‫ﻭ ﻤ ﻭﺭ‬

‫ﺎﺭ ﻟ ﺭﺍﺴ‬

‫ﻭﺭ ﺍﻟ ﻴﻥ‬

‫ﺘ ﻜﻴل ﺍﻟﺜﻘﺎ‬

‫ﺍﻟ ﺎﻋﻠ‬

‫‪ .‬ﻋ ﺍﻟ ﻴ‬

‫ﺭﻏﻭ‬

‫ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﺤﻴﻭﻴﺔ ﺘﻘﻭﻡ ﺒﺒﻨﺎﺀ ﺍﻟﺠﺴﺭ ﺍﻟﻤﻁﻠﻭﺏ ﺒﻴﻥ ﺍﻟﻤﺅﺴﺴﺎﺕ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﻤﺸﺎﺭﻴﻊ‬‫ﺍﻟﺘﻨﻤﻭﻴﺔ ﻭﺃﻓﺭﺍﺩ ﺍﻟﻤﺠﺘﻤﻊ؛ ﺒﺤﻴﺙ ﺘﻤﺩﻫﻡ ﺒﻜل ﺸﺭﻭﻁ ﺍﻟﺘﻤﺎﺴﻙ‪ ،‬ﻭﺍﻟﺘﻔﺎﻋل ﻭﺍﻻﺘﺼﺎل‪.‬‬ ‫ﻭﺒﻬﺫﺍ ﻴﺴﺘﻔﻴﺩ ﺍﻟﻤﺠﺘﻤﻊ ﻤﻥ ﻜل ﺃﺸﺨﺎﺼﻪ ﻭﺃﻓﻜﺎﺭﻩ ﻭﻁﺎﻗﺎﺘﻪ ﻭﺇﻤﻜﺎﻨﺎﺘﻪ‪.‬‬ ‫ ﺘﻘﻭﻡ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻹﻴﺠﺎﺒﻴﺔ ﻜﺫﻟﻙ ﺒﺈﺤﻴﺎﺀ ﺍﻟﺭﻭﺡ ﺍﻟﺭﺴﺎﻟﻴﺔ ﻭﺍﻟﺩﺍﻓﻌﻴﺔ ﺍﻟﺤﻀـﺎﺭﻴﺔ ﻟـﺩﻯ‬‫ﺃﻓﺭﺍﺩ ﺍﻟﻤﺠﺘﻤﻊ‪ .‬ﻭﻜﺫﻟﻙ ﺘﻌﺎﻟﺞ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﺤﻴﺔ ﻜل ﺃﻨﻭﺍﻉ ﺍﻟﺴﺄﻡ ﻭﺍﻟﺨﻤـﻭل ﺍﻟﻤﻌﺭﻓـﻲ‬ ‫ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ﺍﻟﺫﻱ ﺘﻨﺘﺠﻪ ﻋﻭﺍﻤل ﻤﺎ ﻀﺩ ﺍﻟﺜﻘﺎﻓﺔ‪.‬‬ ‫ ﺘﺴﺎﻫﻡ ﻜﺫﻟﻙ ﺍﻟﺜﻘﺎﻓﺔ ﻓﻲ ﺘﺤﺩﻴﺩ ﺍﻟﺨﺼﻭﺼـﻴﺔ ﺍﻟﻤﻌﺭﻓﻴـﺔ ﻭﺍﻟﺤﻀـﺎﺭﻴﺔ ﻟﻺﻨﺴـﺎﻥ‬‫ﻭﺍﻟﻤﺠﺘﻤﻊ‪ .‬ﻓﻬﺫﻩ ﺍﻟﻭﻅﻴﻔﺔ ﺍﻟﻤﻬﻤﺔ ﻟﻠﻨﻅﺎﻡ ﺍﻟﺜﻘﺎﻓﻲ ﻟﻬﺎ ﺃﺜﺭﻫﺎ ﺍﻟﻔﺎﻋـل ﻓـﻲ ﺃﺼـﺎﻟﺔ‬ ‫ﺍﻟﻤﺠﺘﻤﻊ ﻭﻓﺎﻋﻠﻴﺘﻪ ﺍﻟﺘﺎﺭﻴﺨﻴﺔ‪ .‬ﻜﻤﺎ ﺘﻌﻴﻥ ﻜﺫﻟﻙ ﻫﺫﻩ ﺍﻟﻭﻅﻴﻔﺔ ﻋﻠﻰ ﺘﻤﻴﻴـﺯ ﺍﻟﻨﻤـﺎﺫﺝ‬ ‫ﺍﻟﺤﻀﺎﺭﻴﺔ ﺍﻟﻤﺨﺘﻠﻔﺔ ﻋﻥ ﺒﻌﻀﻬﺎ ﺍﻟﺒﻌﺽ؛ ﺒﺤﻴﺙ ﻴﻔﺭﻕ ﺒﻴﻥ ﺍﻟﻨﻤـﻭﺫﺝ ﺍﻟﺤﻀـﺎﺭﻱ‬ ‫ﻼ ﻀﻤﻥ ﺍﻟﻨﻁﺎﻕ ﺍﻟﺜﻘﺎﻓﻲ ﻟﻠﻤﺠﺘﻤﻊ ﻭﺒﻴﻥ ﺍﻟﻨﻤﺎﺫﺝ ﺍﻟﺤﻀﺎﺭﻴﺔ‬ ‫ﺍﻷﺼﻴل ﺍﻟﺫﻱ ﻴُﻨﺘﺞ ﺃﺼ ﹰ‬ ‫ﺍﻷﺨﺭﻯ ﺍﻟﺘﻲ ﺘﺼﺩﺭ ﻋﻥ ﺜﻘﺎﻓﺎﺕ ﺃﺨﺭﻯ ﻤﻐﺎﻴﺭﺓ‪ .‬ﻭﺒﺎﻟﺘﺎﻟﻲ ﻓﺎﻟﺜﻘﺎﻓﺔ ﺘﻌﻴﻥ ﺍﻹﻨﺴـﺎﻥ‬ ‫ﻋﻠﻰ ﺍﻟﺘﻤﻴﻴﺯ ﺒﻴﻥ ﺍﻷﺼﻴل ﻭﺍﻟﺩﺨﻴل‪ ،‬ﻭﺒﻴﻥ ﻤﺎ ﻴﺼﻠﺢ ﺘﻁﺒﻴﻘﻪ ﻤﺒﺎﺸﺭﺓ ﻓﻲ ﻭﺍﻗﻌﻪ ﻭﺒﻴﻥ‬ ‫ﻤﺎ ﻻ ﻴﺠﻭﺯ ﺘﻁﺒﻴﻘﻪ ﻤﻥ ﺍﻟﻤﻌﺎﺭﻑ ﻭﺍﻷﻓﻜـﺎﺭ ﻭﺍﻻﺴـﺘﺭﺍﺘﻴﺠﻴﺎﺕ ﻭﺍﻟﻘـﻴﻡ ﺇﻻ ﺒﻌـﺩ‬ ‫ﻤﺭﺍﺠﻌﺘﻪ ﻭﺘﻨﻘﻴﺘﻪ ﻭﺘﺼﻔﻴﺘﻪ ﻤﻤﺎ ﻴُﻌﻠﻕ ﻓﻴﻪ ﻤﻥ ﺍﻹﺴﻘﺎﻁﺎﺕ ﻭﺍﻟﻅـﻼل ﺍﻹﻴﺩﻴﻭﻟﻭﺠﻴـﺔ‬ ‫ﻭﺍﻟﺩﻻﻻﺕ ﺍﻟﺜﻘﺎﻓﻴﺔ ﻭﺍﻟﻤﻌﺭﻓﻴﺔ ﺍﻟﻤﻐﺎﻴﺭﺓ ﻟﻠﻨﺴﻕ ﺍﻟﺜﻘﺎﻓﻲ ﻟﻺﻨﺴﺎﻥ‪.‬‬ ‫ ﺍﻟﺜﻘﺎﻓﺔ ﺘﻐﻨﻲ ﺃﻓﺭﺍﺩ ﺍﻟﻤﺠﺘﻤﻊ ﺒـﺎﻟﺭﻤﻭﺯ ﻭﺍﻟﻤﻌـﺎﻨﻲ ﻭﺍﻟـﺩﻻﻻﺕ ﻭﺍﻟﻤﺼـﻁﻠﺤﺎﺕ‬‫ﻭﺍﻟﻤﻔﺎﻫﻴﻡ ﺍﻷﺴﺎﺴﻴﺔ ﺍﻟﺘﻲ ﺘﺴﻤﺢ ﻟﻬﻡ ﺒﺎﻟﺘﻭﺍﺼل ﻭﺍﻻﻨﺴﺠﺎﻡ‪ ،‬ﻭﺘﺤﻘﻴﻕ ﺍﻟﺘﻤﺎﺴﻙ ﺍﻟﻼﺯﻡ‬ ‫ﻟﻠﺘﻁﻭﺭ ﻭﺍﻟﺘﻘﺩﻡ‪ .‬ﺫﻟﻙ ﻷﻥ ﺍﻟﺭﻤﻭﺯ ﻭﺍﻟﻘﻴﻡ ﻭﺍﻟﻤﺼﻁﻠﺤﺎﺕ‪ ،‬ﻭﺍﻟﻤﻔﺎﻫﻴﻡ ﺘﺤﻤل ﺸﺤﻨﺎﺕ‬ ‫ﻼ‬ ‫ﺩﻻﻟﻴﺔ ﻭﻤﻔﻬﻭﻤﻴﺔ ﺘﺭﺠﻊ ﻓﻲ ﺃﺴﺎﺴﻬﺎ ﺇﻟﻰ ﺍﻟﻨﺴﻕ ﺍﻟﻤﻌﺭﻓﻲ ﺍﻷﻭﻟﻲ ﺍﻟﺫﻱ ﺃﻨﺘﺠﻬﺎ‪ .‬ﻓﻤﺜ ﹰ‬ ‫ﻫﻨﺎﻙ ﻋﺸﺭﺍﺕ ﺍﻟﻤﻔﺎﻫﻴﻡ ﻭﺍﻟﻤﺼﻁﻠﺤﺎﺕ ﻓﻲ ﻋﻠﻡ ﺍﻟﻨﻔﺱ ﻭﻋﻠـﻡ ﺍﻻﺠﺘﻤـﺎﻉ ﻭﻋﻠـﻡ‬ ‫ﺍﻻﻨﺜﺭﺒﻭﻟﻭﺠﻴﺎ ﻤﻤﺎ ﻴﺭﺠﻊ ﺇﻟﻰ ﻤﺤﺎﻭﻻﺕ ﻭﺠﻬﻭﺩ ﺭﻭﺍﺩ ﻫﺫﻩ ﺍﻟﻌﻠﻭﻡ ﻓﻲ ﺇﻁﺎﺭ ﺍﻟﻨﺴـﻕ‬

‫ﺘﻔﻜ ﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (4‬ﻋﺩﺩ )‪2002 ، (1‬ﻡ‪1423/‬ﻫـ‬

‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ‬

‫ﺍﻟﻤﻌﺭﻓﻲ ﺍﻟﻐﺭﺒﻲ‪ ،‬ﻭﻤﻥ ﻫﻨﺎ ﻓﻤﻥ ﺍﻟﺨﻁﺭ ﺍﺴﺘﻌﻤﺎل ﺘﻠﻙ ﺍﻟﻤﻔـﺎﻫﻴﻡ ﻀـﻤﻥ ﺍﻟﻨﺴـﻕ‬ ‫ﺍﻟﺜﻘﺎﻓﻲ ﻟﻺﻨﺴﺎﻥ ﻓﻲ ﺍﻟﻤﺠﺘﻤﻌﺎﺕ ﺍﻹﺴﻼﻤﻴﺔ ﻗﺒل ﺇﺠﺭﺍﺀ ﺍﻟﺘﻌﺩﻴل ﻭﺍﻟﺘﻭﺠﻴﻪ ﻭﺍﻟﺘﺭﺸـﻴﺩ‬ ‫ﺍﻟﻼﺯﻡ ﻟﻬﺫﻩ ﺍﻟﻤﻔﺎﻫﻴﻡ ﻭﺍﻟﻤﺼﻁﻠﺤﺎﺕ‪.‬‬ ‫‪-‬‬

‫ﻭﺍﻟﻤﺠﺎل ﺍﻵﺨﺭ ﺍﻟﺫﻱ ﺘﺴﻬﻡ ﺒﻪ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﺤﻴﺔ ﺍﻟﻭﺍﻋﻴﺔ ﻓﻲ ﻨﻤﻭ ﻨﻔﺴـﻴﺔ )‪(1‬ﺍﻹﻨﺴـﺎﻥ‬ ‫ﻭﺘﻁﻭﺭ ﺍﻟﻤﺠﺘﻤﻊ ﻫﻭ ﻤﺠﺎل ﺍﻟﺴﻠﻭﻙ ﻭﺍﻟﺘﻬﺫﻴﺏ ﻭﺍﻟﺘﺭﺒﻴﺔ ﺍﻟﻌﻤﻠﻴﺔ‪ .‬ﻓﺎﻟﻌﻭﺍﻤل ﺍﻟﺜﻘﺎﻓﻴـﺔ‬ ‫ﺒﻤﺎ ﺘﺘﻀﻤﻨﻪ ﻤﻥ ﻗﻴﻡ ﺨﺎﺼﺔ ﺒﺄﺴﻠﻭﺏ ﺍﻟﺤﻴﺎﺓ ﻭﻨﻤﻁ ﺍﻟﺴﻠﻭﻙ ﻭﻤﻨﺎﻫﺞ ﺍﻟﻔﻌل‪ ،‬ﻭﻁﺭﺍﺌﻕ‬ ‫ﺍﻟﻭﻋﻲ‪ ،‬ﻭﺃﺩﻭﺍﺕ ﺍﻟﺘﻔﺎﻋل ﻭﺍﻻﺘﺼﺎل ﺘﻜﻭﻥ ﻗﺎﺩﺭﺓ ﻋﻠﻰ ﺘﻭﺠﻴﻪ ﺍﻹﻨﺴﺎﻥ ﻟﻴﻜﺘﺴﺏ ﺍﻟﻘﻴﻡ‬ ‫ﺍﻟﺘﺭﺒﻭﻴﺔ ﺍﻟﺘﻲ ﺘﺴﻬﻡ ﻓﻲ ﺒﻨﺎﺀ ﺸﺨﺼﻴﺘﻪ )‪(2‬ﻭﻋﺎﻟﻡ ﻋﻼﻗﺎﺘﻪ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ‪.‬‬ ‫ﻓﻲ ﺍﻟﺤﻘﻴﻘﺔ ﻭﻅﺎﺌﻑ ﺍﻟﺜﻘﺎﻓﺔ ﻜﺜﻴﺭﺓ ﻭﺃﺜﺎﺭﻫﺎ ﻤﺘﻌﺩﺩﺓ‪ ،‬ﻭﻤﺎ ﺴﺒﻕ ﺫﻜﺭﻩ ﻤﺎ ﻫﻭ ﺇﻻ‬

‫ﻤﺤﺎﻭﻟﺔ ﻟﺒﻴﺎﻥ ﺒﻌﺽ ﺍﻟﺠﻭﺍﻨﺏ ﺍﻟﺒﺴﻴﻁﺔ ﺠﺩﹰﺍ ﻟﻘﺩﺭﺓ ﺍﻟﺜﻘﺎﻓﺔ ﻋﻠﻰ ﺃﺩﺍﺀ ﺩﻭﺭ ﺤﻀﺎﺭﻱ‬ ‫ﻓﻌﺎل‪ .‬ﻭﻴﺒﻘﻰ ﻷﺼﺤﺎﺏ ﺍﻟﻘﺭﺍﺭ ﻭﺍﻟﻔﻌل ﻓﻲ ﺍﻟﻤﺠﺘﻤﻌﺎﺕ ﺃﻥ ﻴﺸﻜﻠﻭﺍ ﺍﻹﺴﺘﺭﺍﺘﻴﺠﻴﺎﺕ‬ ‫ﺍﻟﺜﻘﺎﻓﻴﺔ ﺍﻟﻜﻔﻴﻠﺔ ﺒﺘﻁﻭﻴﺭ ﺍﻟﻤﺠﺘﻤﻌﺎﺕ‪ .‬ﻭﺇﻥ ﻤﺎ ﻴﻬﻤﻨﺎ ﺒﺎﻟﺩﺭﺠﺔ ﺍﻷﻭﻟﻰ ﻓﻲ ﻫﺫﻩ ﺍﻟﻭﺭﻗﺔ ﻫﻭ‬ ‫ﺒﻴﺎﻥ ﻀﺭﻭﺭﺓ ﺍﻟﻨﻅﺭﺓ ﺍﻟﺸﻤﻭﻟﻴﺔ ﺍﻟﻤﺘﻜﺎﻤﻠﺔ ﺇﻟﻰ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻟﺜﻘﺎﻓﻴﺔ ﻜﻴﻤﺎ ﻨﺘﻤﻜﻥ ﻤﻥ‬ ‫ﺘﻭﺠﻴﻬﻬﺎ ﺘﻭﺠﻴﻬﹰﺎ ﺼﺤﻴﺤﺎﹰ‪ ،‬ﻭﻜﻴﻤﺎ ﻨﺘﺒﻴﻥ ﻜﺫﻟﻙ ﺩﻭﺭ ﺍﻟﺩﻴﻥ ﻓﻲ ﺍﻟﺘﻭﺠﻴﻪ ﺍﻟﺜﻘﺎﻓﻲ ﺍﻟﻤﻁﻠﻭﺏ‬ ‫ﻟﻤﺠﺘﻤﻌﺎﺘﻨﺎ ﺍﻟﻌﺭﺒﻴﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺎﺼﺭﺓ‪.‬‬ ‫ﺜﺎﻟﺜﺎ‪ :‬ﻤ‬

‫ﺎ‬

‫‪ -‬ﻭﺭ ﺍﻟ ﻴﻥ‬

‫ﻭل ﻭﺭ ﺍﻟ ﻴﻥ‬

‫ﺘ ﻜﻴل ﺍﻟﻘﻴﻡ ﺍﻟﺜﻘﺎ ﻴ ﻭﺍ‬

‫ﻋ ﺎﺀ ﺍﻟﺭﺅﻴ ﻭﺍﻟ ﻤﻭ‬

‫ﻴ‬

‫ﻭﺍﻟﻤ‬

‫ﻟﻘﺩ ﺃﺼﺒﺢ ﻭﺍﻀﺤﹰﺎ ﺃﻥ ﻤﻭﻀﻭﻉ ﺍﻟﺜﻘﺎﻓﺔ ﻤﻬﻡ ﻓﻲ ﺒﻨﺎﺀ ﺍﻹﻨﺴﺎﻥ ﺍﻟﺫﻱ ﺘﻔﺘﻘﺭ ﺇﻟﻴﻪ‬ ‫ﻜل ﺍﻷﻓﻌﺎل ﺍﻟﺤﻀﺎﺭﻴﺔ ﺍﻟﺘﺎﺭﻴﺨﻴﺔ‪ ،‬ﻜﻤﺎ ﺃﺼﺒﺢ ﻭﺍﻀﺤﹰﺎ ﺃﻥ ﺍﻟﺩﻴﻥ ﻀﺭﻭﺭﺓ ﻭﺠﻭﺩﻴﺔ‬ ‫)‪(1‬‬

‫‪See, Psychology and Culture, Edited by: Walter J. Lonner & Roy S. Malpass, USA:‬‬ ‫‪Allyn &Bacon, 1994.‬‬

‫)‪(2‬ﺴﺎﻤﻴﺔ ﺤﺴﻥ ﺍﻟﺴﺎﻋﺎﺘﻲ‪ ،‬ﺍﻟﺜﻘﺎﻓﺔ ﻭﺍﻟﺸﺨﺼﻴﺔ‪ :‬ﺒﺤﺙ ﻓﻲ ﻋﻠﻡ ﺍﻻﺠﺘﻤﺎﻉ ﺍﻟﺜﻘﺎﻓﻲ‪ ،‬ﺒﻴﺭﻭﺕ‪ :‬ﺩﺍﺭ ﺍﻟﻨﻬﻀﺔ‬ ‫ﺍﻟﻌﺭﺒﻴﺔ ﻟﻠﻁﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺭ‪1983 ،‬ﻡ‪.‬‬

‫ﻭ ﻤ ﻭﺭ‬

‫ﺎﺭ ﻟ ﺭﺍﺴ‬

‫ﻭﺭ ﺍﻟ ﻴﻥ‬

‫ﺘ ﻜﻴل ﺍﻟﺜﻘﺎ‬

‫ﺍﻟ ﺎﻋﻠ‬

‫‪ .‬ﻋ ﺍﻟ ﻴ‬

‫ﺭﻏﻭ‬

‫ﺃﺼﻴﻠﺔ ﻓﻲ ﺍﻟﻜﻴﺎﻥ ﺍﻹﻨﺴﺎﻨﻲ ﻋﻤﻭﻤﹰﺎ ‪ ،‬ﻜﻤﺎ ﺘﺒﻴﱠﻨﺕ ﻟﻨﺎ ﺍﻟﺤﺎﺠﺔ ﺇﻟﻰ ﻤﺭﺍﻋﺎﺓ ﺍﻟﺘﻔﺴﻴﺭﺍﺕ‬ ‫ﺍﻹﻨﺴﺎﻨﻴﺔ ﺍﻟﻤﺨﺘﻠﻔﺔ ﻟﻠﻅﺎﻫﺭﺓ ﺍﻟﺩﻴﻨﻴﺔ ﻭﺇﺩﺭﺍﻙ ﻁﺒﺎﺌﻊ ﺍﻷﺩﻴﺎﻥ ﻭﺘﺼﻭﺭﺍﺘﻬﺎ ﺍﻟﻌﻘﺎﺌﺩﻴﺔ‬ ‫ﻭﺍﻟﺤﻀﺎﺭﻴﺔ ﻭﺍﻟﻘﻴﻡ ﺍﻟﺜﺎﺒﺘﺔ ﻭﺍﻟﻤﺘﻐﻴﺭﺓ ﻓﻲ ﺍﻷﺩﻴﺎﻥ ﻭﺘﺄﺜﻴﺭ ﺍﻟﻌﻭﻟﻤﺔ ﺍﻟﻤﻌﺎﺼﺭﺓ ﻓﻲ ﺩﺭﺍﺴﺘﻨﺎ‬ ‫ﻟﻠﺩﻴﻥ ﻭﺍﻟﺜﻘﺎﻓﺔ ﻤﻌﹰﺎ‪ .‬ﻭﻴﺒﻘﻰ ﺍﻵﻥ ﺃﻥ ﻨﻠﻘﻲ ﺒﻌﺽ ﺍﻟﻀﻭﺀ ﻋﻠﻰ ﺩﻭﺭ ﺍﻟﺩﻴﻥ ﻓﻲ ﺘﺸﻜﻴل‬ ‫ﺍﻟﻘﻴﻡ ﺍﻟﺜﻘﺎﻓﻴﺔ ﻭﺍﻷﺨﻼﻗﻴﺔ‪ .‬ﻓﻤﻤﺎ ﻻ ﺸﻙ ﻓﻴﻪ ﺃﻥ ﺍﻟﺩﻴﻥ ﻤﺼﺩﺭ ﺃﺴﺎﺱ ﻟﻠﻘﻴﻡ ﺍﻹﻨﺴﺎﻨﻴﺔ‬ ‫ﺍﻷﺨﻼﻗﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﻴﺔ ﻋﻠﻰ ﺤﺩ ﺴﻭﺍﺀ‪ .‬ﻭﺃﻱ ﻗﻴﻤﺔ ﺜﻘﺎﻓﻴﺔ ﺃﻭ ﺃﺨﻼﻗﻴﺔ ﻴﻨﺒﻐﻲ ﺃﻥ ﺘﻜﻭﻥ ﻟﻬﺎ‬ ‫ﺼﻠﺔ ﺒﺎﻟﺩﻴﻥ ﻭﺘﺼﻭﺭﺍﺘﻪ ﻟﻠﺤﻴﺎﺓ‪ .‬ﻭﺍﻟﺩﻴﻥ ﺤﻴﻥ ﻴﺴﺎﻫﻡ ﻓﻲ ﺘﺸﻜﻴل ﺍﻟﻘﻴﻡ ﺍﻷﺨﻼﻗﻴﺔ ﻭﺍﻟﻘﻴﻡ‬ ‫ﺍﻟﺜﻘﺎﻓﻴﺔ ﻻ ﻴﺸ ﹶﻜّﻠﻬﺎ ﺒﺎﻋﺘﺒﺎﺭﻫﺎ ﻗﻴﻤﹰﺎ ﻨﻅﺭﻴﺔ ﻤﺠﺭﺩﺓ ﻭﻟﻜﻥ ﺒﺎﻋﺘﺒﺎﺭﻫﺎ ﻗﻭﻯ ﻭﻁﺎﻗﺎﺕ‬ ‫ﻟﻠﺘﻭﺠﻴﻪ ﻭﺍﻟﺘﺭﺸﻴﺩ ﺍﻹﻨﺴﺎﻨﻲ‪ .‬ﻓﺎﻟﻘﻴﻡ ﺍﻷﺨﻼﻗﻴﺔ ﻭﺍﻟﻘﻴﻡ ﺍﻟﺜﻘﺎﻓﻴﺔ ﻴﻨﺒﻐﻲ ﺃﻥ ﺘﺅﺩﻱ ﺩﻭﺭﻫﺎ‬ ‫ﺍﻟﻔﺎﻋل ﻓﻲ ﺍﻟﻭﺠﻭﺩ ﺍﻹﻨﺴﺎﻨﻲ ﺒﺩﺀﹰﺍ ﻤﻥ ﺇﺤﺩﺍﺙ ﺍﻟﺘﻐﻴﻴﺭ ﺍﻟﻼﺯﻡ ﻓﻲ ﺍﻟﻭﻋﻲ ﻭﺍﻟﺸﺨﺼﻴﺔ‬ ‫ﻭﺍﻟﺤﺭﻜﺔ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻭﺍﻨﺘﻬﺎﺀﹰﺍ ﺒﺒﻨﺎﺀ ﻨﻅﺎﻡ ﻓﺎﻋل ﻟﻠﻘﻴﻡ ﺍﻟﺜﻘﺎﻓﻴﺔ ﻴﻜﻭﻥ ﺒﻤﺜﺎﺒﺔ ﺍﻟﺒﻨﺎﺀ ﺍﻷﺴﺎﺴﻲ‬ ‫ﻟﻜﺎﻤل ﺍﻟﻤﺠﺘﻤﻊ ﻭﻟﻜﺎﻤل ﻨﺸﺎﻁﺎﺘﻪ ﻭﺘﻁﻠﻌﺎﺘﻪ‪ .‬ﻓﺎﻟﺩﻴﻥ ﺤﻴﻥ ﻴﻤﺎﺭﺱ ﺩﻭﺭﻩ ﻓﻲ ﺍﻟﺘﺎﺭﻴﺦ‬ ‫ﻭﺫﻟﻙ ﺒﺘﺸﻜﻴل ﺃﻭ ﺘﻔﻌﻴل ﺃﻭ ﺘﺠﺩﻴﺩ ﺍﻟﻘﻴﻡ ﺍﻷﺨﻼﻗﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﻴﺔ‪ ،‬ﻴﻤﺎﺭﺴﻪ ﺒﺎﻋﺘﺒﺎﺭﻩ ﻤﻨﻬﺎﺠ ﹰﺎ‬ ‫ﻼ ﻟﻠﺤﻴﺎﺓ ﻭﺍﻹﻨﺴﺎﻥ ﻭﺍﻟﻜﻭﻥ ﻭﺍﻟﺯﻤﺎﻥ ﻭﺍﻷﻓﻌﺎل ﺍﻟﺒﺸﺭﻴﺔ‪ .‬ﻭﺒﻬﺫﺍ‬ ‫ﻭﺘﺼﻭﺭﹰﺍ ﻜﻭﻨﻴﹰﺎ ﺸﺎﻤ ﹰ‬ ‫ﻴﺤﻭﺯ ﺍﻟﺩﻴﻥ ﻤﻭﻗﻌﻪ ﺍﻟﻔﺎﻋل ﻓﻲ ﺍﻟﺤﺭﻜﺔ ﺍﻟﺤﻀﺎﺭﻴﺔ ﺍﻟﺒﺸﺭﻴﺔ ﻋﻨﺩﻤﺎ ﻴﺼﺒﺢ ﻫﻭ ﺍﻟﻤﺼﺩﺭ‬ ‫ﺠّﻪ ﺍﻷﺴﺎﺱ ﻟﻠﻁﺎﻗﺔ ﺍﻟﺤﻴﻭﻴﺔ ﺍﻟﺒﺸﺭﻴﺔ ‪ ،‬ﻭﻫﻭ‬ ‫ﺍﻟﻤﻬﻡ ﻟﻤﺒﺭﺭﺍﺕ ﺍﻟﻔﻌل ﺍﻟﺒﺸﺭﻱ ‪ ،‬ﻭﻫﻭ ﺍﻟﻤﻭ َ‬ ‫ﺍﻟﻤﺒﻴﻥ ﺍﻟﺭﺌﻴﺱ ﻟﻤﻌﺎﻟﻡ ﺍﻟﺤﺭﻜﺔ ﺍﻟﺒﺸﺭﻴﺔ ﺍﻟﻤﺘﻭﺍﺯﻨﺔ ﻭﺍﻟﻤﺘﻨﺎﻏﻤﺔ ﻤﻊ ﻁﺒﺎﺌﻊ ﺍﻟﻌﻤﺭﺍﻥ ﻭﺴﻨﻥ‬ ‫ﺍﻻﺠﺘﻤﺎﻉ ﻭﺍﻟﺘﺤﻀﺭ‪ .‬ﻭﻫﻨﺎ ﻻ ﻴﻅﻬﺭ ﺍﻟﺩﻴﻥ ﻓﻘﻁ ﻜﻤﺠﺭﺩ ﻤﻘﻭﻻﺕ ﻋﻘﺩﻴﺔ ﻭﺃﺨﻼﻗﻴﺔ‬ ‫ﻭﺍﺠﺘﻤﺎﻋﻴﺔ ﻭﻟﻜﻥ ﻜﻨﻅﺎﻡ ﺤﻴﺎﺓ ﻤﺘﻜﺎﻤل ﻴﺘﻀﻤﻥ ﻤﻨﺎﻫﺞ ﻭﻋﻘﺎﺌﺩ ﻭﺘﺸﺭﻴﻌﺎﺕ ﻭﻗﻴﻤ ﹰﺎ‬ ‫ﺃﺨﻼﻗﻴﺔ ﻭﺜﻘﺎﻓﻴﺔ ﻭﺴﻴﺎﺴﺎﺕ ﻭﺍﺴﺘﺭﺍﺘﻴﺠﻴﺎﺕ‪ ،‬ﺒﺎﻹﻀﺎﻓﺔ ﺇﻟﻰ ﺍﺸﺘﻤﺎﻟﻪ ﻋﻠﻰ ﺍﻟﺭﻭﺡ ﺃﻭ‬ ‫ﺍﻟﺸﺭﺍﺭﺓ ﺍﻟﺭﻭﺤﻴﺔ ﺍﻟﺩﺍﻓﻌﺔ ﺍﻟﺘﻲ ﺘﻭّﹶﻟﺩ ﺍﻟﻁﺎﻗﺔ ﺍﻟﺤﻴﻭﻴﺔ ﻭﺘﺸ ّﹶﻜل ﺍﻟﻘﻴﻤﺔ ﺍﻷﺨﻼﻗﻴﺔ)‪ ،(1‬ﻭﺘﻔ َّﻌل‬ ‫)‪(1‬‬

‫ﺃﻨﻅﺭ‪ :‬ﻤﺎﻟﻙ ﺒﻥ ﻨﺒﻲ‪ ،‬ﻤﻴﻼﺩ ﻤﺠﺘﻤﻊ‪ ،‬ﺹ ‪ 40‬ﻭﻤﺎ ﺒﻌﺩﻫﺎ‪.‬‬

‫ﺘﻔﻜ ﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (4‬ﻋﺩﺩ )‪2002 ، (1‬ﻡ‪1423/‬ﻫـ‬

‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ‬

‫ﺍﻟﺒﻨﺎﺀ ﺍﻟﺜﻘﺎﻓﻲ ﻟﻴﻤﺎﺭﺱ ﺩﻭﺭﻩ ﻓﻲ ﺘﺸﻜﻴل ﺍﻹﻨﺴﺎﻥ ﻭﺍﻟﻤﺠﺘﻤﻊ ﻭﺍﻟﺤﻀﺎﺭﺓ‪ .‬ﻓﺎﻟﺩﻴﻥ ﻴﻘﻭﻡ‬ ‫ﺒﺩﻭﺭﻩ ﺤﻴﻥ ﻴﻘﺩﻡ ﻟﻨﺎ ﻭ ‪ :‬ﺍﻟﺭﺅﻴ ﺍﻟﻜﻭ ﻴ ﺍﻟ ﻘ ﻴ ﺍﻟﺨﺎﺼﺔ ﺒﺘﺼﻭﺭﻨﺎ ﻟﻠﻐﻴﺏ ﻭﺍﻟﻜﻭﻥ‬ ‫ﻭﺍﻟﺤﻴﺎﺓ ﻭﺍﻹﻨﺴﺎﻥ ﻭﺍﻟﻭﺍﻗﻊ ﻭﺍﻟﺯﻤﺎﻥ ﻭﺍﻟﻤﻜﺎﻥ ﻭﺍﻟﺤﺭﻜﺔ‪ ،‬ﻭﺤﻴﻥ ﻴﻘﺩﻡ ﻟﻨﺎ ﺜﺎ ﻴﺎ ‪:‬ﺍﻟ ﻤﻭ‬ ‫ﺍﻟ‬

‫ﺎﺭ ﺍﻟﺨﺎﺹ ﺒﺎﻹﻨﺴﺎﻥ ﺍﻟﺼﺎﻟﺢ ﻭﺍﻟﻤﺠﺘﻤﻊ ﺍﻟﻤﺘﻤﺎﺴﻙ ﻭﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻔﺎﻋﻠﺔ‪ ،‬ﻭﺍﻟﺤﻀﺎﺭﺓ‬

‫ﺍﻟﻤﺘﻭﺍﺯﻨﺔ‪ ،‬ﻭﺤﻴﻥ ﻴﻘﺩﻡ ﻟﻨﺎ ﺜﺎﻟﺜﺎ‪ :‬ﺍﻟﻤ‬

‫ﺍﻟﺘﻭ ﻴ‬

‫ﺍﻟﻤﻁﻠﻭﺏ ﻟﺘﺠﺴﻴﺩ ﺩﻻﻻﺕ ﻭﻤﻌﺎﻨﻲ‬

‫ﺍﻟﻨﻤﻭﺫﺝ ﺍﻟﺤﻀﺎﺭﻱ ﻋﻠﻰ ﻭﻓﻕ ﺍﻟﺘﺼﻭﺭ ﺍﻟﻜﻭﻨﻲ‪ .‬ﻭﺒﻌﺒﺎﺭﺓ ﺃﺨﺭﻯ‪ ،‬ﻓﺈﻥ ﺍﻟﺩﻴﻥ ﻴﻘﺩﻡ‬ ‫ﺍﻟﺭﺅﻴﺔ ﻭﺍﻟﻨﻤﻭﺫﺝ ﻭﺍﻟﻤﻨﻬﺞ ﻤﻌﹰﺎ ‪ ،‬ﻭﺒﺎﻟﺘﺎﻟﻲ ﻴﻜﻭﻥ ﺍﻟﺩﻴﻥ ﻗﺩ ﻭﻀﻊ ﺍﻟﻁﺎﻗﺔ ﺍﻟﺤﻴﻭﻴﺔ‬ ‫ﺍﻟﺒﺸﺭﻴﺔ ﻭﻭﻀﻊ ﺍﻹﻨﺴﺎﻥ ﻋﻤﻭﻤﹰﺎ ﻓﻲ ﺍﻟﺼﻭﺭﺓ ﺍﻟﺤﻘﻴﻘﻴﺔ ﻭﺍﻟﺼﺤﻴﺤﺔ ﻟﺭﺴﺎﻟﺘﻪ ﻭﻭﺍﺠﺒﻪ‬ ‫ﻜﺨﻠﻴﻔﺔ ﷲ ﻓﻲ ﻫﺫﺍ ﺍﻟﻌﺎﻟﻡ‪ .‬ﻓﺎﻟﺩﻴﻥ ﺤﻴﻥ ﻴﻘ َﺩّﻡ ﺍﻟﺭﺅﻴﺔ ﻭﺍﻟﻨﻤﻭﺫﺝ ﺍﻟﺨﺎﺹ ﺒﺎﻹﻨﺴﺎﻥ‬ ‫ﻭﺍﻟﻤﺠﺘﻤﻊ ﻭﺍﻟﺜﻘﺎﻓﺔ ﻭﺍﻟﺤﻀﺎﺭﺓ‪ ،‬ﻭﺤﻴﻥ ﻴﻘﺩﻡ ﺍﻟﻤﻨﻬﺞ ﺍﻟﺘﻭﺠﻴﻬﻲ ﻴﻜﻭﻥ ﻗﺩ ﺃﻫﱠل ﺍﻹﻨﺴﺎﻥ‬ ‫ﻼ ﻭﻤﺘﻭﺍﺯﻨﹰﺎ ﻭﻤﺴﺘﻘﻴﻤﹰﺎ ﻤﻊ ﻤﻨﻁﻕ ﺍﻟﺘﺎﺭﻴﺦ ﻭﻗﻭﺍﻨﻴﻥ ﺍﻟﻜﻭﻥ‬ ‫ﻟﻴﻤﺎﺭﺱ ﺩﻭﺭﹰﺍ ﺤﻀﺎﺭﻴﹰﺎ ﻓﺎﻋ ﹰ‬ ‫ﻭﺴﻨﻥ ﺍﻟﺘﺤﻀﺭ ﻭﺍﻻﺠﺘﻤﺎﻉ‪ .‬ﻭﻤﻥ ﻫﻨﺎ ﻓﺤﻴﻥ ﻨﺘﺤﺩﺙ ﻋﻥ ﺍﻟﺜﻘﺎﻓﺔ ﺒﺼﻭﺭﺓ ﺨﺎﺼﺔ ﻓﺈﻨﻨﺎ‬ ‫ﻨﺘﺤﺩﺙ ﻋﻥ ﺍﻟﺘﺠﺴﻴﺩ ﺍﻟﻔﻌﻠﻲ ﻟﻠﺭﺅﻴﺔ ﻭﺍﻟﻨﻤﻭﺫﺝ ﻭﺍﻟﻤﻨﻬﺞ ﺍﻟﺫﻱ ﻴﺤﻤﻠﻪ ﺍﻟﺩﻴﻥ ﻟﺒﻨﺎﺀ ﻭﺘﻭﺠﻴﻪ‬ ‫ﺍﻟﺤﻴﺎﺓ ﺍﻹﻨﺴﺎﻨﻴﺔ‬ ‫‪ -‬ﻤﺜﺎل ﻟ ﻭﺭ ﺍﻟ ﻴﻥ‬

‫ﺍﻟﺜﻘﺎ‬

‫ﺍﻟ ﺭ ﻴ ﺍ ﺴ ﻤﻴ‬

‫ﻼ ﻫﻲ ﻓﻲ ﺠﻭﻫﺭﻫﺎ ﺍﻟﺘﻌﺒﻴﺭ ﺍﻟﻤﺤﺱ ﻋﻥ ﺍﻟﺭﺅﻴﺔ ﻭﺍﻟﻨﻤﻭﺫﺝ‬ ‫ﺍﻟﺜﻘﺎﻓﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻤﺜ ﹰ‬ ‫ﺍﻹﺴﻼﻤﻲ ﻭﺍﻟﻤﻨﻬﺞ ﺍﻹﺴﻼﻤﻲ‪ .‬ﻓﺎﻟﺜﻘﺎﻓﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻓﻲ ﺍﻟﺤﻘﻴﻘﺔ ﺘﻌﺒ َّﺭ ﻋﻥ ﺍﻟﺜﻘﺎﻓﺔ‬ ‫ﺍﻟﺘﻭﺤﻴﺩﻴﺔ ﺍﻟﺘﻲ ﺘﺠﺴﱠﺩﺕ ﻓﻲ ﺍﻟﻭﺍﻗﻊ ﺍﻹﻨﺴﺎﻨﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ﻭﺍﻟﺤﻀﺎﺭﻱ ﻭﺍﻟﺜﻘﺎﻓﻲ‬ ‫ﺍﻹﺴﻼﻤﻲ ‪ ،‬ﻜﻤﺎ ﺘﻌﺒﺭ ﻋﻥ ﺍﻟﻤﻨﻬﺞ ﺍﻹﺴﻼﻤﻲ ﻓﻲ ﺘﻭﺠﻴﻪ ﺍﻹﻨﺴﺎﻥ ﻭﺍﻷﺴﺭﺓ ﻭﺍﻟﻤﺠﺘﻤﻊ‬ ‫ﻭﺍﻟﺩﻭﻟﺔ ﻭﻤﺅﺴﺴﺎﺕ ﺍﻟﺘﺭﺒﻴﺔ ﻭﺍﻟﺘﻌﻠﻴﻡ ﻭﺍﻻﻗﺘﺼﺎﺩ ﻭﺍﻟﺴﻴﺎﺴﻴﺔ‪ ،‬ﺃﻱ ﺍﻟﻤﻨﻬﺞ ﺍﻟﻤﺴﺅﻭل ﻋﻥ‬ ‫ﺒﻨﺎﺀ ﺍﻟﻤﺠﺘﻤﻊ ﺍﻟﺼﺎﻟﺢ ﻭﺍﻟﻤﺘﻭﺍﺯﻥ‪ .‬ﻭﻗﺩ ﻗﺩﱠﻤﺕ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻟﻠﻌﺎﻟﻡ ﺘﺠﺭﺒﺔ ﺤﻀﺎﺭﻴﺔ‬ ‫ﻀﺨﻤﺔ ﺘﺘﻤﺜل ﻓﻲ ﺍﻟﺤﻀﺎﺭﺓ ﺍﻹﺴﻼﻤﻴﺔ ﺒﺭﺅﻴﺘﻬﺎ ﺍﻟﻜﻭﻨﻴﺔ ‪ ،‬ﻭﻨﻤﻭﺫﺠﻬﺎ ‪ ،‬ﻭﻤﻨﻬﺠﻬﺎ‬

‫ﻭ ﻤ ﻭﺭ‬

‫ﺎﺭ ﻟ ﺭﺍﺴ‬

‫ﻭﺭ ﺍﻟ ﻴﻥ‬

‫ﺘ ﻜﻴل ﺍﻟﺜﻘﺎ‬

‫ﺍﻟ ﺎﻋﻠ‬

‫‪ .‬ﻋ ﺍﻟ ﻴ‬

‫ﺭﻏﻭ‬

‫ﺍﻷﺨﻼﻗﻲ ﺍﻻﺠﺘﻤﺎﻋﻲ ‪.‬ﻭﻤﻥ ﺍﻷﻤﺜﻠﺔ ﺍﻟﺭﺍﺌﺩﺓ ﻟﺩﻭﺭ ﺍﻟﺩﻴﻥ ﻓﻲ ﺘﺸﻜﻴل ﺍﻟﻘﻴﻡ ﺍﻷﺨﻼﻗﻴﺔ‬ ‫ﻭﺍﻟﺜﻘﺎﻓﻴﺔ ﻋﻨﺩ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻫﻭ ﻤﺴﺄﻟﺔ ﻤﻘﺎﺼﺩ ﺍﻟﺸﺭﻴﻌﺔ‪ .‬ﻓﻤﻘﺎﺼﺩ ﺍﻟﺸﺭﻴﻌﺔ ﺘﻌﺒﺭ ﻓﻲ ﻋﻤﻘﻬﺎ‬ ‫ﻭﺠﻭﻫﺭﻫﺎ ﻋﻥ ﻨﻅﺎﻡ ﺃﺨﻼﻗﻲ ﻗﻴﻤﻲ ﺜﻘﺎﻓﻲ ﻤﺘﻤﺎﺴﻙ‪ .‬ﻭﻫﺫﻩ ﺍﻟﻤﻘﺎﺼﺩ ﺘﻌﺒ َﺭّﻋﻥ ﺃﺭﻗﻰ‬ ‫ﻤﻌﺎﻨﻲ ﺍﻟﻘﻴﻤﺔ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻓﻲ ﺍﻟﻭﺠﻭﺩ‪ .‬ﻓﺤﻴﻥ ﺘﺘﺤﺩﺙ ﺍﻟﻤﻘﺎﺼﺩ ﻋﻥ ﺍﻟﻀﺭﻭﺭﻴﺎﺕ‬

‫)‪(1‬‬

‫ﻭﺍﻟﺤﺎﺠﻴﺎﺕ ﻭﺍﻟﺘﺤﺴﻴﻨﻴﺎﺕ ﻓﻬﻲ ﻓﻲ ﺤﻘﻴﻘﺘﻬﺎ ﺘﺼﻑ ﻟﻨﺎ ﻨﻅﺎﻤﹰﺎ ﺃﺨﻼﻗﻴﹰﺎ ﻗﻴﻤﻴﹰﺎ ﺭﺍﻗﻴﹰﺎ ﺠﺩﹰﺍ‪.‬‬ ‫ﻓﻌﻨﺩﻤﺎ ﺘﻘﻭل ﺍﻟﻤﻘﺎﺼﺩ ﺃﻥ ﻤﻥ ﻀﺭﻭﺭﺍﺕ ﺍﻟﻭﺠﻭﺩ ﺍﻹﻨﺴﺎﻨﻲ ﻭﻤﻥ ﻀﺭﻭﺭﺍﺕ ﺍﺴﺘﻘﺎﻤﺔ‬ ‫ﺍﻟﺤﻴﺎﺓ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻭﺘﻭﺍﺯﻨﻬﺎ ﻭﺘﻨﺎﻏﻤﻬﺎ‪ :‬ﺍﻟﻤﺤﺎﻓﻅﺔ ﻋﻠﻰ ﺍﻟﺩﻴﻥ ﻭﺍﻟﻨﻔﺱ ﻭﺍﻟﻌﻘل ﻭﺍﻟﻤﺎل‬ ‫ﻥ ﻨﻅﺭﻴﺔ ﺍﻟﻤﻘﺎﺼﺩ ﺒﻬﺫﺍ ﺍﻟﺘﺼﺭﻴﺢ ﺘﻜﻭﻥ ﻗﺩ ﻋﺒﺭّﺕ ﻋﻥ ﺃﺭﻗﻰ ﻭﺃﻫﻡ ﺍﻟﻘﻴﻡ‬ ‫ﻭﺍﻟﻨﺴل ‪ ،‬ﻓﺈ ّ‬ ‫ﺍﻷﺨﻼﻗﻴﺔ ﺍﻹﻨﺴﺎﻨﻴﺔ ﺍﻟﺘﻲ ﻻ ﺘﺴﺘﻘﻴﻡ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺒﺸﺭﻴﺔ ﺒﺩﻭﻨﻬﺎ‪ .‬ﻭﻟﻜﻥ ﺘﻌﺒﻴﺭ ﺍﻟﻤﻘﺎﺼﺩ ﻋﻥ‬ ‫ﻫﺫﻩ ﺍﻟﻀﺭﻭﺭﺍﺕ ﺒﺎﻋﺘﺒﺎﺭﻫﺎ ﻗﻴﻤﹰﺎ ﺇﻨﺴﺎﻨﻴﺔ ﻜﺒﺭﻯ ﻴﺠﺏ ﺍﻟﻤﺤﺎﻓﻅﺔ ﻋﻠﻴﻬﺎ ﻟﻴﺱ ﻤﻥ ﻗﺒﻴل‬ ‫ﺍﻟﺘﻨﻅﻴﺭ ﻭﻟﻜﻥ ﻤﻥ ﻗﺒﻴل ﺍﻟﻤﺤﺎﻓﻅﺔ ﻭﺍﻟﺘﻁﺒﻴﻕ ﻭﺍﻟﺘﻨﻔﻴﺫ ﺃﻱ ﻤﻥ ﻗﺒﻴل ﺍﻟﻔﻌل ﺍﻟﺜﻘﺎﻓﻲ ﺍﻟﺫﻱ‬ ‫ﻼ ﺃﻥ ﻨﺭﺘﺏ‬ ‫ﻴﻤﺱ ﺍﻟﻔﺭﺩ‪ ،‬ﻭﺍﻟﻤﺠﺘﻤﻊ‪ ،‬ﻭﺍﻟﺩﻭﻟﺔ‪ ،‬ﻭﻤﺠﻤل ﺍﻟﺒﻨﺎﺀ ﺍﻻﺠﺘﻤﺎﻋﻲ‪ .‬ﻓﻠﻭ ﺃﺭﺩﻨﺎ ﻤﺜ ﹰ‬ ‫ﻭﻨﺼﻨﻑ ﻤﺠﻤﻭﻉ ﺍﻟﻘﻴﻡ ﺍﻷﺨﻼﻗﻴﺔ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻓﻲ ﻤﺤﺎﻭﺭ ﻟﻭﺠﺩﻨﺎ ﺃﻥ ﺍﻟﻤﺤﺎﻭﺭ ﺍﻟﺨﻤﺴﺔ‬ ‫ﺍﻟﺘﻲ ﺘﺤﺩﺩﻫﺎ ﻓﻜﺭﺓ ﺍﻟﻤﻘﺎﺼﺩ ﺘﺴﺘﻭﻋﺏ ﻜﺎﻤل ﺍﻟﺒﻨﺎﺀ ﺍﻷﺨﻼﻗﻲ ﺍﻟﻤﻁﻠﻭﺏ ﻻﺴﺘﻘﺎﻤﺔ‬ ‫ﺍﻟﻭﺠﻭﺩ ﺍﻟﺒﺸﺭﻱ‪.‬‬ ‫ﻭﻟﻜﻥ ﻨﻅﺭﺘﻨﺎ ﺇﻟﻰ ﻓﻜﺭﺓ ﺍﻟﻤﻘﺎﺼﺩ ﻤﻥ ﺯﺍﻭﻴﺔ ﺍﻟﺸﺭﻴﻌﺔ ﺃﻭ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻹﺴﻼﻤﻴﺔ‬ ‫ﻓﻘﻁ ﻻ ﻴﻌﻁﻲ ﻓﻲ ﺍﻟﺤﻘﻴﻘﺔ ﺍﻟﺼﻭﺭﺓ ﺍﻟﻤﺠﻤﻠﺔ ﻭﺍﻟﻌﻤﻴﻘﺔ ﻟﻠﺩﻴﻥ ﺍﻹﺴﻼﻤﻲ ﺒﺎﻋﺘﺒﺎﺭﻩ‬ ‫ﻤﺼﺩﺭﹰﺍ ﺜﺭﹰﺍ ﻟﻠﻘﻴﻡ ﺍﻷﺨﻼﻗﻴﺔ‪ ،‬ﻭﻟﻬﺫﺍ ﻴﻨﺒﻐﻲ ﺃﻥ ﻨﻭﺴﻊ ﻨﻅﺭﺘﻨﺎ ﺒﺈﺩﺨﺎل ﺍﻟﺯﺍﻭﻴﺔ ﺍﻟﺜﻘﺎﻓﻴﺔ ﻓﻲ‬ ‫)‪(1‬‬

‫ﺃﻨﻅﺭ‪ :‬ﺃﺒﻭ ﺍﺴﺤﺎﻕ ﺍﻟﺸﺎﻁﺒﻲ‪ ،‬ﺍﻟﻤﻭﺍﻓﻘﺎﺕ ﻓﻲ ﺃﺼﻭل ﺍﻟﺸﺭﻴﻌﺔ‪ ،‬ﻀـﺒﻁ ﻭﺘﻌﻠﻴـﻕ ﻋﺒـﺩ ﺍﷲ ﺩﺭﺍﺯ‪،‬‬

‫ﺒﻴﺭﻭﺕ‪ :‬ﺩﺍﺭ ﺍﻟﻤﻌﺭﻓﺔ‪ ،‬ﺒﺩﻭﻥ ﺘﺎﺭﻴﺦ‪ ،‬ﺹ ‪ .10-8‬ﻭﻤﺤﻤﺩ ﺍﻟﻁﺎﻫﺭ ﺒﻥ ﻋﺎﺸﻭﺭ‪ ،‬ﻤﻘﺎﺼـﺩ ﺍﻟﺸـﺭﻴﻌﺔ‪،‬‬ ‫ﺘﻭﻨﺱ‪ :‬ﺍﻟﺩﺍﺭ ﺍﻟﺘﻭﻨﺴﻴﺔ ﻟﻠﻨﺸﺭ‪ ،1978 ،‬ﺹ ‪ 188‬ﻭﻤﺎ ﺒﻌـﺩﻫﺎ‪ ،‬ﻭﻜـﺫﻟﻙ ﻜﺘﺎﺒـﻪ‪ :‬ﺃﺼـﻭل ﺍﻟﻨﻅـﺎﻡ‬ ‫ﺍﻻﺠﺘﻤﺎﻋﻲ‪ ،‬ﺍﻟﺩﺍﺭ ﺍﻟﺘﻭﻨﺴﻴﺔ ﻟﻠﻨﺸﺭ‪.1977 ،‬‬

‫ﺘﻔﻜ ﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (4‬ﻋﺩﺩ )‪2002 ، (1‬ﻡ‪1423/‬ﻫـ‬

‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ‬

‫ﺍﻟﺘﺤﻠﻴل‪ .‬ﺃﻱ ﺃﻥ ﻻ ﻨﻨﻅﺭ ﻓﻘﻁ ﺇﻟﻰ ﻓﻜﺭﺓ ﺍﻟﻤﻘﺎﺼﺩ ﻨﻅﺭﺓ ﻓﻘﻬﻴﺔ ﺃﺼﻭﻟﻴﺔ ﻭﻟﻜﻥ ﺃﻥ ﻨﻨﻅﺭ‬ ‫ﺇﻟﻴﻬﺎ ﻜﺫﻟﻙ ﻨﻅﺭﺓ ﺜﻘﺎﻓﻴﺔ ﺍﺠﺘﻤﺎﻋﻴﺔ‪ .‬ﻓﺤﻴﻥ ﻨﻜﺎﻤل ﺒﻴﻥ ﺍﻟﻨﻅﺭﺘﻴﻥ ﻨﺭﻯ ﻋﻅﻤﺔ ﺍﻟﺩﻴﻥ‬ ‫ﺍﻹﺴﻼﻤﻲ ﻓﻲ ﺠﺎﻨﺒﻴﻪ ﺍﻟﻨﻅﺭﻱ ﻭﺍﻟﺘﻁﺒﻴﻘﻲ ﺍﻟﺩﻴﻨﻲ ﻭﺍﻟﺩﻨﻴﻭﻱ ﺍﻷﺨﻼﻗﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ‪ .‬ﻭﻟﻭ‬ ‫ﺃﺭﺩﻨﺎ ﺃﻥ ﻨﻌﺒﺭ ﻋﻥ ﻫﺫﻩ ﺍﻟﻔﻜﺭﺓ ﺒﺼﻭﺭﺓ ﻤﺨﺘﻠﻔﺔ ﻟﻘﻠﻨﺎ ﻴﻨﺒﻐﻲ ﻟﻨﺎ ﺃﻥ ﻨﻨﻅﺭ ﺇﻟﻰ ﻓﻜﺭﺓ‬ ‫ﺍﻟﻤﻘﺎﺼﺩ ﻜﻨﻅﺎﻡ ﺃﺨﻼﻗﻲ ﻤﻥ ﺯﺍﻭﻴﺔ ﻋﻠﻡ ﺍﻟﺸﺭﻴﻌﺔ ﻭﻤﻥ ﺯﺍﻭﻴﺔ ﻋﻠﻡ ﺍﻻﺠﺘﻤﺎﻉ ﻤﻌ ﹰﺎ –‬

‫ﺃﻱ‪ -‬ﻤﻥ ﻭﺠﻬﺔ ﻨﻅﺭ ﺃﺒﻭ ﺇﺴﺤﺎﻕ ﺍﻟﺸﺎﻁﺒﻲ "ﻜﻌﺎﻟﻡ ﺸﺭﻴﻌﺔ" ﻭﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﺒﻥ ﺨﻠﺩﻭﻥ‬ ‫ﻥ‬ ‫"ﻜﻌﺎﻟﻡ ﺍﺠﺘﻤﺎﻉ" ﻤﻌﹰﺎ ﺃﻭ ﻤﻥ ﻭﺠﻬﺔ ﻨﻅﺭ ﺍﻟﻁﺎﻫﺭ ﺒﻥ ﻋﺎﺸﻭﺭ ﻭﻤﺎﻟﻙ ﺒﻥ ﻨﺒﻲ ﻤﻌﹰﺎ‪ .‬ﺇ ّ‬ ‫ﻫﺫﻩ ﺍﻟﻨﻅﺭﺓ ﺍﻟﻤﺘﻜﺎﻤﻠﺔ ﺘﺘﻴﺢ ﻟﻨﺎ ﻓﺭﺼﺔ ﺇﺩﺭﺍﻙ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻓﻲ ﻋﻤﻘﻬﺎ ﺍﻟﻔﻘﻬﻲ‬ ‫ﻭﻋﻤﻘﻬﺎ ﺍﻻﺠﺘﻤﺎﻋﻲ‪ ،‬ﻭﻓﻲ ﻨﻅﺎﻤﻬﺎ ﺍﻟﺸﺭﻋﻲ ﻭﻨﻅﺎﻤﻬﺎ ﺍﻻﺠﺘﻤﺎﻋﻲ‪ ،‬ﻭﺒﻬﺫﺍ ﻨﻜﻭﻥ ﻗﺎﺩﺭﻴﻥ‬ ‫ﻋﻠﻰ ﺍﻟﺒﺭﻫﻨﺔ ﻤﺭﺓ ﺃﺨﺭﻯ ﺃﻨﻨﺎ ﻨﻤﺘﻠﻙ ﺜﻘﺎﻓﺔ ﺇﺴﻼﻤﻴﺔ ﺩﻴﻨﻴﺔ ﻭﺍﺠﺘﻤﺎﻋﻴﺔ ﻗﺎﺩﺭﺓ ﻋﻠﻰ ﺒﻨﺎﺀ‬ ‫ﺍﻟﺜﻘﺎﻓﺔ ﺍﻷﺼﻴﻠﺔ ﻭﺍﻟﻤﺘﺤﻀﺭﺓ ﻓﻲ ﻨﻔﺱ ﺍﻟﻭﻗﺕ‪.‬‬ ‫‪ -‬ﻭﺭ ﺍﻟ ﻴﻥ‬

‫ﺘ ﻜﻴل ﺍﻟﻘﻴﻡ ﺍ‬

‫ﻴ ﻭﺍﻟﺜﻘﺎ ﻴ‬

‫ﻥ ﺩﻭﺭ ﺍﻟﺩﻴﻥ ﺇﺫﻥ ﺃﺴﺎﺱ ﻓﻲ ﺘﺸﻜﻴل ﺍﻟﻘﻴﻡ ﺍﻷﺨﻼﻗﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﻴـﺔ ﻟـﺩﻯ ﺃﻓـﺭﺍﺩ‬ ‫ﺇّ‬ ‫ﺍﻟﻤﺠﺘﻤﻊ ﻭﺸﺭﺍﺌﺤﻪ ﺍﻟﻤﺨﺘﻠﻔﺔ‪ .‬ﻭﻫﺫﻩ ﺍﻟﻘﻴﻡ ﺍﻟﺜﻘﺎﻓﻴﺔ ﺘﺩﺨل ﻓﻲ ﻜل ﺘﻔﺼﻴل ﻤـﻥ ﺘﻔﺎﺼـﻴل‬ ‫ﺤﻴﺎﺓ ﺍﻟﻔﺭﺩ ﻭﺍﻟﻤﺠﺘﻤﻊ‪ ،‬ﻓﺎﻹﻨﺴﺎﻥ ﻭﺸﺨﺼﻴﺘﻪ ﻭﻭﻋﻴﻪ ﻭﺘﻔﻜﻴﺭﻩ ﻭﻋﺒﺎﺩﺘﻪ ﻭﻋﺎﺩﺍﺘﻪ ﻭﺘﻘﺎﻟﻴﺩﻩ‬ ‫ﻭﻤﻭﺍﻗﻔﻪ ﻭﺴﻠﻭﻜﻪ ﻭﻋﻼﻗﺎﺘﻪ ﻭﺃﻋﻤﺎﻟﻪ ﻭﻨﺸﺎﻁﺎﺘﻪ ﻭﺤﺭﻜﺎﺘﻪ ﻭﺴﺎﺌﺭ ﻭﺠﻭﺩﻩ ﺇﻨﻤﺎ ﻫﻲ ﺠﺯﺀ‬ ‫ﻤﻥ ﻤﻔﻬﻭﻡ ﺜﻘﺎﻓﺔ ﻫﺫﺍ ﺍﻹﻨﺴﺎﻥ‪ .‬ﻭﺍﻟﺩﻴﻥ ﻓﻲ ﺍﻟﺤﻘﻴﻘﺔ ﻴﺩﺨل ﻓﻲ ﺘﻭﺠﻴﻪ ﻜل ﻫﺫﻩ ﺍﻟﺠﻭﺍﻨـﺏ‬ ‫ﺤﻴﻥ ﻴﺤﺘﻀﻥ ﺍﻟﺜﻘﺎﻓﺔ ﻜﻠﻬﺎ ﻭﻴﺘﻌﻬﺩﻫﺎ ﺒﺎﻟﺒﻨﺎﺀ ﻭﺍﻟﺘﻭﺠﻴﻪ ﻭﺍﻟﺘﺭﺸﻴﺩ‪ .‬ﻭﺒﻬﺫﻩ ﺍﻟﺼﻭﺭﺓ ﻴﻜﻭﻥ‬ ‫ﺍﻟﺩﻴﻥ ﻋﺎﻤل ﺃﺴﺎﺱ ﻓﻲ ﺃﻱ ﺜﻘﺎﻓﺔ ﺒﺎﻟﻤﻔﻬﻭﻡ ﺍﻟﻭﺍﺴﻊ ﻟﻠﺜﻘﺎﻓﺔ‪ .‬ﻴﻘﻭل ﻤﺎﻟﻙ ﺒﻥ ﻨﺒﻲ‪" :‬ﺍﻟﺩﻭﺭ‬ ‫ﺍﻟﺫﻱ ﻴﺅﺩﻴﻪ ﺍﻟﺩﻴﻥ ﻓﻲ ﻫﺫﺍ ﺍﻟﻤﺴﺘﻭﻯ‪-‬ﺍﻻﺠﺘﻤﺎﻋﻲ‪ -‬ﺤﻴﻥ ﻴﺘﺩﺨل ﻓﻲ ﺍﻟﺘﺭﻜﻴﺏ ﺍﻻﺠﺘﻤﺎﻋﻲ‬ ‫ﻓﻲ ﺸﻜل ﻗﻴﻡ ﺃﺨﻼﻗﻴﺔ‪ ،‬ﻤﺘﺠﺴﺩﺓ ﻓﻲ ﺍﻟﻌﺭﻑ ﻭﺍﻟﻌﺎﺩﺍﺕ ﻭﺍﻟﺘﻘﺎﻟﻴـﺩ ﻭﺍﻟﻘﻭﺍﻋـﺩ ﺍﻹﺩﺍﺭﻴـﺔ‬ ‫ﻭﺍﻟﻤﺒﺎﺩﺉ ﺍﻟﺘﺸﺭﻴﻌﻴﺔ… ﻓﺩﻭﺭ ﺍﻟﻌﻨﺼﺭ ﺍﻟﺩﻴﻨﻲ ﻜﻌﺎﻤل ﺘﻨﻅﻴﻡ ﻨﻔﺴﻲ ﺩﻭﺭ ﺭﺌﻴﺴﻲ ﻻ ﻤﻥ‬

‫ﻭ ﻤ ﻭﺭ‬

‫ﺎﺭ ﻟ ﺭﺍﺴ‬

‫ﻭﺭ ﺍﻟ ﻴﻥ‬

‫ﺘ ﻜﻴل ﺍﻟﺜﻘﺎ‬

‫ﺍﻟ ﺎﻋﻠ‬

‫‪ .‬ﻋ ﺍﻟ ﻴ‬

‫ﺭﻏﻭ‬

‫ﺤﻴﺙ ﺃﻨﻪ ﻴﻌﻤل ﻓﻲ ﺼﻭﺭﺓ ﻤﺒﺎﺩﺉ ﻤﻭﺠﻬﺔ ﺘﻨﻁﺒﻊ ﻓﻲ ﺫﺍﺘﻴﺔ ﺍﻷﻨﺎ ﻟﺘﺼﺒﺢ ﺩﻭﺍﻓﻊ ﻭﻗﻭﺍﻋﺩ‬ ‫ﻟﻠﺴﻠﻭﻙ ﻓﺤﺴﺏ‪ ،‬ﻭﻟﻜﻥ ﻷﻨﻬﺎ ﻜﺫﻟﻙ ﺘﺴﺘﻁﻴﻊ ﺃﻥ ﺘﺘﺠﻠﻰ ﻓﻲ ﺼﻭﺭﺓ ﺘﺤﺭﻴﻙ ﻤـﺎﻨﻊ ﻓـﻲ‬ ‫ﺒﻌﺽ ﺍﻟﻅﺭﻭﻑ ﺍﻟﻤﺭﻀﻴﺔ ﻜﻤﺎ ﻓﻲ ﺤﺎﻟﺔ ﺍﻟﻜﺒﺕ…ﻓﺘﺄﺜﻴﺭ ﺍﻟﺩﻴﻥ ﻋﻠﻰ ﺍﻷﻨﺎ ﻫﻭ ﺇﺫﻥ ﺘﺄﺜﻴﺭ‬ ‫ﻋﺎﻡ ﺴﻭﺍﺀ ﻜﺎﻥ ﺫﻟﻙ ﻟﺘﺤﺩﻴﺩ ﻋﻨﺎﺼﺭ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻷﺴﺎﺴﻴﺔ ﺃﻡ ﻜﺎﻥ ﻷﻨـﻪ ﻓـﻲ ﺒﻌـﺽ‬ ‫ﺍﻟﺤﺎﻻﺕ ﺍﻟﺸﺎﺫﺓ ﻴﺅﺩﻱ ﺇﻟﻰ ﻨﺸﺄﺓ ﺠﻭﺍﻨﺏ ﻤﺭﻀﻴﺔ… ﻓﺎﻟﻌﻨﺼﺭ ﺍﻟﺩﻴﻨﻲ ﺒﺼـﻔﺔ ﻋﺎﻤـﺔ‪-‬‬ ‫ﻼ ﻋﻥ ﺃﻨﻪ ﻴﻐﺫﻱ ﺍﻟﺠﺫﻭﺭ ﺍﻟﻨﻔﺴﻴﺔ ﺍﻟﻌﺎﻤﺔ ﻋﻠﻰ ﻤﺎ ﺒﻴﻨﱠـﺎ‪ -‬ﻴﺘـﺩﺨل ﻤﺒﺎﺸـﺭﺓ ﻓـﻲ‬ ‫ﻓﻀ ﹰ‬ ‫ﺍﻟﻌﻨﺎﺼﺭ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻟﺘﻲ ﺘﻜ َﻭّﻥ ﺍﻷﻨﺎ ﺍﻟﻭﺍﻋﻴﺔ ﻓﻲ ﺍﻟﻔﺭﺩ‪ ،‬ﻭﻓﻲ ﺘﻨﻅﻴﻡ ﺍﻟﻁﺎﻗـﺔ ﺍﻟﺤﻴﻭﻴـﺔ‬ ‫ﺍﻟﺘﻲ ﺘﻀﻌﻬﺎ ﺍﻟﻐﺭﺍﺌﺯ ﻓﻲ ﺨﺩﻤﺔ ﻫﺫﻩ ﺍﻷﻨﺎ… ﻭﻟﻤﺎ ﻜﺎﻨﺕ ﻫﺫﻩ ﺍﻟﻁﺎﻗﺔ ﺍﻟﺤﻴﻭﻴﺔ ﺍﻟﻤﻨﻅﻤـﺔ‬ ‫ﺘﺘﺤﻭل ﺇﻟﻰ ﻨﺸﺎﻁ ﺍﺠﺘﻤﺎﻋﻲ ﻟﺩﻯ ﺍﻟﻔﺭﺩ‪ ،‬ﻭﻜﺎﻥ ﺍﻟﻔﺭﺩ ﺴﺒﺒﹰﺎ ﻓﻲ ﻭﺠﻭﺩ ﺍﻟﻨﺸﺎﻁ ﺍﻟﻤﺸـﺘﺭﻙ‬ ‫ﻥ ﺫﻟﻙ ﻴﺭﻴﻨﺎ ﺒﺼﻭﺭﺓ ﻭﺍﻀﺤﺔ ﺃﻫﻤﻴﺔ ﺩﻭﺭ ﺍﻟﻌﻨﺼﺭ ﺍﻟﺩﻴﻨﻲ‪،‬‬ ‫ﻟﻠﻤﺠﺘﻤﻊ ﺨﻼل ﺍﻟﺘﺎﺭﻴﺦ ‪ ،‬ﻓﺈ ﱠ‬ ‫ﻥ ﺍﻵﻟﻴﺔ ﺍﻟﻨﻔﺴﻴﺔ‪-‬ﺃﻜﺜﺭ ﻤﻥ ﺃﻱ ﺸﻲﺀ ﺁﺨﺭ‪-‬‬ ‫ﺒﻁﺭﻴﻘﺘﻴﻥ ﻤﺨﺘﻠﻔﺘﻴﻥ‪ .‬ﻭﻤﻥ ﻨﺎﺤﻴﺔ ﺃﺨﺭﻯ ﻓﺈ ّ‬ ‫ﻫﻲ ﺍﻟﺘﻲ ﺘﻭﹶﻟّﺩ"ﺍﻟﺤﺭﻜﺔ ﺍﻟﺩﺍﺌﻤﺔ‪ :‬ﺇﺫ ﺃﻥ ﻨﺸﺎﻁﻬﺎ ﻴﺒﺩﺃ ﺒﻌﻤﻠﻴﺎﺕ ﻤﺘﻜﺭﺭﺓ‪ .‬ﻭﺍﻟﻁﺎﻗﺔ ﺍﻟﺤﻴﻭﻴﺔ‬ ‫ﺍﻟﺼﺎﺩﺭﺓ ﻋﻥ ﺍﻟﻐﺭﺍﺌﺯ ﻭﺍﻟﻤﻨﻅﻤﺔ ﺒﻔﻌل ﺍﻟﺘﻜﻴﻑ‪ ،‬ﻭﺍﻟﻤﻭﻀﻭﻋﺔ ﺘﺤﺕ ﺘﺼﺭﻑ ﺍﻷﻨﺎ‪ .‬ﻫﺫﻩ‬ ‫ﻥ ﺍﻹﺭﺍﺩﺓ ﻫﻲ ﺍﻟﺘﻲ ﺴﺘﺘﺼﺭﻑ ﻓﻲ ﺘﻭﺯﻴﻊ ﺘﻠﻙ‬ ‫ﺍﻟﻁﺎﻗﺔ ﺇﻨﻤﺎ ﺘﺘﺼﺭﻑ ﻓﻴﻬﺎ ﺍﻹﺭﺍﺩﺓ‪ .‬ﺃﻱ ﺃ ّ‬ ‫ﺍﻟﻁﺎﻗﺔ ﺍﻟﺤﻴﻭﻴﺔ ﻓﻲ ﻤﺨﺘﻠﻑ ﻗﻁﺎﻋﺎﺕ ﺍﻟﻨﺸﺎﻁ ﺍﻻﺠﺘﻤﺎﻋﻲ ﻟﺩﻯ ﺍﻟﻔﺭﺩ‪ ،‬ﻭﺒﺎﻟﺘﺎﻟﻲ ﺘـﺘﺤﻜﻡ‬ ‫ﻓﻲ ﺘﻭﺯﻴﻊ ﺍﻟﻨﺸﺎﻁ ﺍﻟﻤﺸﺘﺭﻙ ﻟﻠﺠﻤﺎﻋﺔ‪ .‬ﻓﺎﻹﺭﺍﺩﺓ ﻫﻲ ﺍﻟﺘﻲ ﺘﺘﺤﻜﻡ ﻓﻲ ﻫـﺫﺍ ﺍﻟﺘﻭﺯﻴـﻊ ‪،‬‬ ‫ﻭﻟﻜﻥ ﺤﺭﻜﺘﻬﺎ ﺍﻟﺨﺎﺼﺔ ﺘﺨﻀﻊ ﻫﻲ ﺫﺍﺘﻬﺎ ﻻﻁﺭﺍﺩ ﻨﻔﺴﻲ‪ .‬ﻭﻤﻥ ﻫﻨﺎ ﺘﺄﺘﻲ ﻤﺸﻜﻠﺔ ﺘﻭﺠﻴﻪ‬ ‫ﺍﻟﻁﺎﻗﺔ ﺍﻟﺤﻴﻭﻴﺔ ﺍﻟﺨﺎﻀﻌﺔ ﻟﺘﺼﺭﻑ ﺍﻷﻨﺎ")‪.(1‬‬ ‫ﻓﻬﻜﺫﺍ ﺇﺫﻥ ﺘﻅﻬﺭ ﻟﻨﺎ ﺃﻫﻤﻴﺔ ﺍﻟﺩﻴﻥ ﻭﺩﻭﺭﻩ ﺍﻟﺤﻴﻭﻱ ﻟﻴﺱ ﻓﻘﻁ ﻤﻥ ﺍﻟﺠﺎﻨﺏ ﺍﻟﻌﻘﺩﻱ‪،‬‬ ‫ﻭﺍﻟﻔﻘﻬﻲ ﻭﻟﻜﻥ ﻜﺫﻟﻙ ﻤﻥ ﺍﻟﺠﻭﺍﻨﺏ ﺍﻟﻨﻔﺴﻴﺔ ‪ ،‬ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ ‪ ،‬ﻭﺍﻟﺜﻘﺎﻓﻴﺔ‪ ،‬ﻭﺍﻻﺠﺘﻤﺎﻋﻴـﺔ‪،‬‬ ‫ﻭﺍﻟﺤﻀﺎﺭﻴﺔ ﺍﻟﻌﺎﻤﺔ‪ .‬ﻭﻤﻥ ﻫﻨﺎ ﻴﻨﺒﻐﻲ ﻟﻨﺎ ﺃﻥ ﻨﻘﻭﻡ ﺒﻌﻤﻠﻴﺔ ﺘﻭﺠﻴﻪ ﺩﻴﻨﻲ ﻭﺜﻘﺎﻓﻲ ﻟﻺﻨﺴـﺎﻥ‬ ‫)‪(1‬‬

‫ﺒﻥ ﻨﺒﻲ‪ ،‬ﻤﻴﻼﺩ ﻤﺠﺘﻤﻊ ‪،‬ﺹ ‪.67-66‬‬

‫ﺘﻔﻜ ﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (4‬ﻋﺩﺩ )‪2002 ، (1‬ﻡ‪1423/‬ﻫـ‬

‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ‬

‫ﺤﺘﻰ ﻨﺨﻠﻕ ﺍﻟﻠﺤﻤﺔ ﺍﻟﻼﺯﻤﺔ ﻟﺘﻔﻌﻴل ﺍﻟﺩﻴﻥ ﻓﻲ ﺤﻴﺎﺓ ﺍﻹﻨﺴﺎﻥ‪ ،‬ﻭﻟﺘﻭﺠﻴـﻪ ﺍﻟﺜﻘﺎﻓـﺔ ﻨﺤـﻭ‬ ‫ﺘﺤﻘﻴﻕ ﺭﺴﺎﻟﺘﻬﺎ ﺍﻟﺤﻀﺎﺭﻴﺔ ﻭﻓﻕ ﺍﻟﺭﺅﻴﺔ ﻭﺍﻟﻨﻤﻭﺫﺝ ﻭﺍﻟﻤﻨﻬﺞ ﺍﻟﺫﻱ ﻴﻘﺩﻤـﻪ ﻟﻨـﺎ ﺍﻟـﺩﻴﻥ‬ ‫ﺁﺨﺫﻴﻥ ﺒﻌﻴﻥ ﺍﻻﻋﺘﺒﺎﺭ ﻅﺭﻭﻑ ﺍﻟﻭﺍﻗﻊ ﻭﺴﻘﻑ ﺍﻟﻭﻋﻲ ﺍﻟﺤﻀﺎﺭﻱ ﺍﻟﻘـﺎﺌﻡ ﻭﻀـﺭﻭﺭﺍﺕ‬ ‫ﺍﻟﺘﻔﺎﻋل ﻭﺍﻟﺤﻭﺍﺭ ﺍﻟﺤﻀﺎﺭﻱ ﺍﻹﻨﺴﺎﻨﻲ ﻓﻲ ﻋﺼﺭ ﺍﻟﻌﻭﻟﻤﺔ ﻭﺍﻟﻌﺎﻟﻤﻴﺔ ﺍﻟﺸﺎﻤﻠﺔ‪.‬‬ ‫‪ -‬ﺍﻟﺘﻭ ﻴﻪ ﺍﻟ ﻴ‬

‫ﻟﻠﺜﻘﺎ‬

‫ﺇﻨﻪ ﻤﻥ ﺍﻟﻀﺭﻭﺭﻱ ﻭﻨﺤﻥ ﻨﻌﻴﺵ ﻓﻲ ﻋﺎﻟﻡ ﻤﻌـﻭﻟﻡ ﺃﺼـﺒﺤﺕ ﻓﻴـﻪ ﺍﻟﺜﻘﺎﻓـﺎﺕ‬ ‫ﻭﺍﻟﻤﺠﺘﻤﻌﺎﺕ ﺍﻹﻨﺴﺎﻨﻴﺔ ﺘﻌﻴﺵ ﻓﻲ ﺍﺘﺼﺎل ﻭﺘﻔﺎﻋل ﻤﺘﻨﺎﻡ ﻭﻤﺘﻌـﺎﻅﻡ ﺃﻥ ﻨﻘـﻭﻡ ﺒﻌﻤﻠﻴـﺔ‬ ‫ﺘﻭﺠﻴﻪ ﺩﻴﻨﻲ ﻟﻠﺜﻘﺎﻓﺔ ﻜﻴﻤﺎ ﻨﺠﻌﻠﻬﺎ ﻗﺎﺩﺭﺓ ﻋﻠﻰ ﺍﻻﺴﺘﺠﺎﺒﺔ ﺍﻟﻭﺍﻋﻴﺔ ﻟﻠﻅـﺭﻭﻑ ﺍﻟﺭﺍﻫﻨـﺔ‬ ‫ﻟﻤﺠﺘﻤﻌﺎﺘﻨﺎ‪ .‬ﻭﻨﻘﺼﺩ ﺒﻌﻤﻠﻴﺔ ﺍﻟﺘﻭﺠﻴﻪ ﺍﻟﺩﻴﻨﻲ ﻟﻠﺜﻘﺎﻓﺔ ﺘﻠﻙ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﻤﻨﻬﺠﻴﺔ ﻭﺍﻟﻤﻨﻅﻤﺔ ﺍﻟﺘﻲ‬ ‫ﻥ ﺍﻟـﺩﻴﻥ‬ ‫ﺘﻘﻭﻡ ﺒﺘﻔﻌﻴل ﻭﺘﺠﺩﻴﺩ ﺍﻟﺼﻠﺔ ﺒﻴﻥ ﺍﻟﺩﻴﻥ ﻭﺍﻟﺜﻘﺎﻓﺔ‪ .‬ﻓﺤﻴﻥ ﻨﺠ َﺩّﺩ ﻫﺫﻩ ﺍﻟﺼﻠﺔ‪ ،‬ﻓـﺈ ّ‬ ‫ﺴﻴﻘﻭﻡ ﺒﺘﻭﺠﻴﻪ ﺜﻘﺎﻓﺘﻨﺎ‪ ،‬ﻭﺇﺨﺭﺍﺠﻬﺎ ﻤﻥ ﻜل ﺃﻨﻭﺍﻉ ﺍﻟﺭﻜﻭﺩ ﻭﺍﻟﺴﻜﻭﻥ ﻭﺍﻻﻨﺤﺭﺍﻑ ﻭﻴﻔ َﻌّـل‬ ‫ﻓﻴﻬﺎ ﻗﻴﻤﻬﺎ ﻭﺃﻨﻤﺎﻁﻬﺎ ﻭﺃﺴﺎﻟﻴﺒﻬﺎ ﻭﺃﻨﺴﺎﻗﻬﺎ ﻭﻨﻤﺎﺫﺠﻬﺎ ﻭﺃﺩﻭﺍﺘﻬﺎ ﻭﻭﺴﺎﺌﻠﻬﺎ‪ ،‬ﻭﺃﺠﻬﺯﺘﻬﺎ‬ ‫ﻓﺘﺼﺒﺢ ﺍﻟﺜﻘﺎﻓﺔ ﺒﺫﻟﻙ ﻓﺎﻋﻠﺔ ﻭﺤﻴﻭﻴﺔ ﺒﺎﻟﻘﺩﺭ ﺍﻟﺫﻱ ﻴﺘﺎﺡ ﻓﻴﻪ ﻟﻠﻔﺭﺩ ﻭﺍﻟﻤﺠﺘﻤﻊ ﺃﺩﺍﺀ ﺭﺴـﺎﻟﺔ‬ ‫ﺤﻀﺎﺭﻴﺔ‪ .‬ﻓﺎﻟﺘﻭﺠﻴﻪ ﺍﻟ َﺩّﻴﻨﻲ ﻟﻠﺜﻘﺎﻓﺔ ﻀﺭﻭﺭﻱ ﺠﺩﹰﺍ ﺤﺘﻰ ﻨﺠ َﺩّﺩ ﺸﺨﺼﻴﺔ ﺍﻟﻔﺭﺩ ﻭﻭﻋﻴـﻪ‬ ‫ﻼ ﻓﻲ ﻤﺠﺘﻤﻌـﻪ ‪ ،‬ﻭﻫـﻭ‬ ‫ﻭﻓﻜﺭﻩ ﻭﺴﻠﻭﻜﻪ ﻭﻨﻅﺎﻡ ﻋﻼﻗﺎﺘﻪ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻓﻴﺼﺒﺢ ﻓﺭﺩﹰﺍ ﻓﺎﻋ ﹰ‬ ‫ﻜﺫﻟﻙ ﻀﺭﻭﺭﻱ ﻟﺘﺠﺩﻴﺩ ﺍﻟﺼﻠﺔ ﺒﻴﻥ ﺃﻓﺭﺍﺩ ﺍﻟﻤﺠﺘﻤﻊ ‪ ،‬ﻭﻤﺅﺴﺴﺎﺘﻪ ‪ ،‬ﻭﺴﻠﻁﺎﺘﻪ ﻭﻤﺨﺘﻠـﻑ‬ ‫ﻼ ﻟﻠﺭﺴﺎﻟﺔ ﻭﺸﺎﻋﺭﹰﺍ ﺒﺎﻟﻭﺍﺠﺏ ﻭﺍﻟﻤﺴﺌﻭﻟﻴﺔ ﺍﻟﻤﻠﻘﺎﺓ‬ ‫ﺸﺭﺍﺌﺤﻪ‪ ،‬ﻤﻤﺎ ﻴﺠﻌل ﺍﻟﻤﺠﺘﻤﻊ ﻜﻠﻪ ﺤﺎﻤ ﹰ‬ ‫ﻋﻠﻴﻪ ﻓﻲ ﺇﻁﺎﺭ ﻤﺸﺎﺭﻴﻊ ﺍﻟﺘﻨﻤﻴﺔ ﻭﺍﻟﺘﻘﺩﻡ ﺍﻟﻤﻨﺸﻭﺩ‪ .‬ﻭﺍﻟﺘﻭﺠﻴﻪ ﺍﻟﺩﻴﻨﻲ ﻟﻠﺜﻘﺎﻓـﺔ ﻴﻨﺒﻐـﻲ ﺃﻥ‬ ‫ﻴﺭﺍﻋﻲ ﺍﻷﻤﻭﺭ ﺍﻵﺘﻴﺔ‪:‬‬ ‫ﻥ ﺘﻭﺠﻴﻪ ﺍﻟﺜﻘﺎﻓﺔ ﻭﺘﻔﻌﻴﻠﻬﺎ ﻋﻤﻠﻴﺔ ﻤﻌﻘﺩﺓ ﻭﻤﺭﻜﺒﺔ ﻻ ﺘﺘﻡ ﺒﺼـﻭﺭﺓ ﺁﻟﻴـﺔ ﺃﻭ ﺒﺸـﻜل‬ ‫ﺇّ‬‫ﺴﺭﻴﻊ‪ ،‬ﻭﻟﻜﻥ ﺘﺘﻡ ﻋﺒﺭ ﻤﺨﻁﻁﺎﺕ ﻭﺍﺴﺘﺭﺍﺘﻴﺠﻴﺎﺕ ﻤﻨﻬﺠﻴﺔ ﻤﺘﻜﺎﻤﻠﺔ ﺘﺘﺤﺩﱠﺩ ﺒﻬﺎ ﺃﻫﺩﺍﻑ‬ ‫ﻋﻤﻠﻴﺔ ﺍﻟﺘﻭﺠﻴﻪ ﺍﻟﺜﻘﺎﻓﻲ ﻭﻭﺴﺎﺌﻠﻬﺎ ﻭﺃﺩﻭﺍﺘﻬﺎ ﻭﻤﺭﺍﺤﻠﻬﺎ‪ .‬ﻓﺘﻭﺠﻴﻪ ﺍﻟﺩﻴﻥ ﻟﻠﺜﻘﺎﻓـﺔ ﻴﺄﺨـﺫ‬

‫ﻭ ﻤ ﻭﺭ‬

‫ﺎﺭ ﻟ ﺭﺍﺴ‬

‫ﻭﺭ ﺍﻟ ﻴﻥ‬

‫ﺘ ﻜﻴل ﺍﻟﺜﻘﺎ‬

‫ﺍﻟ ﺎﻋﻠ‬

‫‪ .‬ﻋ ﺍﻟ ﻴ‬

‫ﺭﻏﻭ‬

‫ﺸﻜل ﻤﺸﺭﻭﻉ ﻤﺘﻜﺎﻤل ﺘﺭﺍﻋﻰ ﻓﻴﻪ ﻜﺎﻓﺔ ﺍﻟﻌﻭﺍﻤل ﺍﻟﺫﺍﺘﻴﺔ ﻭﺍﻟﻤﺤﻠﻴﺔ ﻭﺍﻟﺨﺎﺭﺠﻴﺔ ﺍﻟﺘـﻲ‬ ‫ﺘﺅﺜﺭ ﻓﻲ ﺍﻟﻔﻌل ﺍﻟﺘﻭﺠﻴﻬﻲ‪ ،‬ﻜﻤﺎ ﺘﺭﺍﻋﻰ ﻓﻴﻪ ﻨﻭﻋﻴﺔ‪ ،‬ﻭﻁﺒﻴﻌﺔ ﺍﻟﻤﺅﺴﺴﺎﺕ ﺍﻟﺘﻲ ﺘﺼﻠﺢ‬ ‫ﻟﻠﺘﻭﺠﻴﻪ ﺍﻟﺜﻘﺎﻓﻲ‪ ،‬ﻭﻨﻭﻋﻴﺔ ﺍﻟﻤﻨﺎﻫﺞ ﺍﻟﻤﻨﺎﺴﺒﺔ ﻟﻠﺘﻭﺠﻴﻪ ﺍﻟﺜﻘﺎﻓﻲ‪ .‬ﻓﻌﻨﺩﻤﺎ ﻴﺒﺎﺸـﺭ ﺍﻟـﺩﻴﻥ‬ ‫ﻋﻤﻠﻴﺔ ﺘﻭﺠﻴﻪ ﺍﻟﺜﻘﺎﻓﺔ ﻭﺘﻔﻌﻴﻠﻬﺎ ‪ ،‬ﻓﺈﻨﹼﻪ ﻴﻌﺒ َّﺭ ﻋﻥ ﺤﺭﻜﺔ ﺍﺠﺘﻤﺎﻋﻴﺔ ﺘﻭﺠﻴﻬﻴﺔ ﺘﻤﺱ ﻜﺎﻓﺔ‬ ‫ﺸﺭﺍﺌﺢ ﺍﻟﻤﺠﺘﻤﻊ‪ ،‬ﻭﺘﺨﻠﻕ ﺍﻹﺭﺍﺩﺓ‪ ،‬ﻭﺍﻟﻘﺩﺭﺓ‪ ،‬ﻭﺍﻟﺩﺍﻓﻌﻴﺔ ﺍﻟﻼﺯﻤﺔ ﻟﺘﺭﻜﻴﺯ ﺍﻟﺠﻬـﺩ ﻓـﻲ‬ ‫ﺘﺤﻘﻴﻕ ﺃﻫﺩﺍﻑ ﺍﻟﺩﻴﻥ ﻤﻥ ﺒﻨﺎﺀ ﺜﻘﺎﻓﺔ ﻓﻌﺎﻟﺔ ﻭﻤﺘﻔﺎﻋﻠﺔ ﻤﻊ ﺍﻟﻭﺍﻗﻊ ﺍﻟﻤﻌﻴﺵ‪ .‬ﻭﻤﻥ ﻫﻨـﺎ‬ ‫ﻓﻤﻥ ﺍﻟﻼﺯﻡ ﺃﻥ ﻴﻜﻭﻥ ﻟﺩﻴﻨﺎ ﻤﺸﺭﻭﻉ ﻤﺘﻜﺎﻤل ﻟﻠﺘﻭﺠﻴﻪ ﺍﻟ َﺩّﻴﻨﻲ ﻟﻠﺜﻘﺎﻓﺔ‪ ،‬ﺤﺘﻰ ﻨﺘﺠﻨـﺏ‬ ‫ﺍﻟﺘﻐﻴﻴﺭﺍﺕ ﺍﻟﺠﺯﺌﻴﺔ‪ ،‬ﻭﺍﻟﺘﻭﺠﻴﻬﺎﺕ ﺍﻟﻤﻭﻀﻌﻴﺔ ﺍﻟﺘﻲ ﻻ ﺘﻤﺱ ﻜﺎﻤل ﺍﻟﺒﻨﺎﺀ ﺍﻟﺜﻘﺎﻓﻲ ﺒـل‬ ‫ﺃﺠﺯﺍﺀ ﻤﻨﻪ‪ .‬ﻭﻫﻨﺎ ﻨﺩﺨل ﻓﻲ ﺩﻭﺍﻤﺔ ﺍﺴﺘﻬﻼﻙ ﺍﻟﺠﻬﻭﺩ ﺤﻴﻥ ﻴﻜﻭﻥ ﻫﻨﺎﻙ ﻋﻤل ﻟﻠﺒﻨـﺎﺀ‬ ‫ﻭﺁﺨﺭ ﻟﻤﺎ ﻀﺩ ﺍﻟﺒﻨﺎﺀ ﺩﻭﻥ ﻭﻋﻲ‪ ،‬ﻭﻤﻥ ﻏﻴﺭ ﻗﺼﺩ‪ .‬ﻭﺒﺎﻟﺘﺎﻟﻲ ﻤـﻥ ﺍﻟﻀـﺭﻭﺭﻱ ﺃﻥ‬ ‫ﻼ ﻟﻠﺘﻭﺠﻴﻪ ﺍﻟﺩﻴﻨﻲ ﻟﻠﺜﻘﺎﻓﺔ‪.‬‬ ‫ﻼ ﻭﻤﺘﻜﺎﻤ ﹰ‬ ‫ﻨﻤﺘﻠﻙ ﻤﺸﺭﻭﻋﹰﺎ ﻤﻨﻬﺠﻴﹰﺎ ﺸﺎﻤ ﹰ‬ ‫ﻥ ﺘﻭﺠﻴﻪ ﺍﻟﺩﻴﻥ ﻟﻠﺜﻘﺎﻓﺔ ﻴﻨﺒﻐﻲ ﺃﻥ ﻴﺄﺨﺫ ﺒﻌﻴﻥ ﺍﻻﻋﺘﺒﺎﺭ ﻭﻀـﻊ ﺍﻟﺜﻘﺎﻓـﺔ‪ ،‬ﻭﺤﺎﻟﺘﻬـﺎ‬ ‫ ﺇّ‬‫ﺠّﻪ ﺍﻟـﺩﻴﻥ‬ ‫ﺍﻟﻘﺎﺌﻤﺔ ‪ ،‬ﻭﻗﻭﻯ ﺍﻟﺩﻓﻊ ﻭﺍﻟﺒﻨﺎﺀ ﻓﻴﻬﺎ ‪ ،‬ﻭﻗﻭﻯ ﺍﻟﺠﻤﻭﺩ ﻭﺍﻟﺭﻜﻭﺩ‪ .‬ﻓﻌﻨﺩﻤﺎ ﻨﻭ َ‬ ‫ﻟﻴ ﹶﻔّﻌل ﺍﻟﺜﻘﺎﻓﺔ ﻭﻴﺠ َﺩّﺩﻫﺎ ﻴﻨﺒﻐﻲ ﻟﻨﺎ ﺃﻥ ﻨﺘﻌﺭﱠﻑ ﻋﻠﻰ ﺍﻟﺨﺭﻴﻁﺔ ﺍﻟﺜﻘﺎﻓﻴﺔ ﺍﻟﺘـﻲ ﻴﺘـﻭﺍﻓﺭ‬ ‫ﻻ ﻻ ﺘﺘﻨﺎﺴﺏ ﻭﻭﺍﻗﻊ ﺍﻟﺜﻘﺎﻓﺔ ﺃﻭ ﺘﺘﺠـﺎﻭﺯ ﺤـﺎل‬ ‫ﻋﻠﻴﻬﺎ‪ -‬ﺍﻟﻤﺠﺘﻤﻊ ﺤﺘﻰ ﻻ ﻨﻘﺩﻡ ﺤﻠﻭ ﹰ‬ ‫ﺍﻟﺜﻘﺎﻓﺔ ﺃﻭ ﺩﻭﻥ ﻤﺴﺘﻭﻯ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻤﻭﺠﻭﺩﺓ‪.‬‬ ‫ ﺇﻥ ﺘﻭﺠﻴﻪ ﺍﻟﺩﻴﻥ ﻟﻠﺜﻘﺎﻓﺔ ﻴﻨﺒﻐﻲ ﺃﻥ ﻴﺘﻀﻤﻥ ﺃﺒﻌﺎﺩﹰﺍ ﺘﺭﺒﻭﻴﺔ ﻋﻤﻠﻴﺔ‪ ،‬ﺇﺫ ﻴﻨﺒﻐـﻲ ﺃﻥ ﻻ‬‫ﻴﺤﺼﺭ ﻋﻤل ﺍﻟﺩﻴﻥ ﻓﻲ ﻤﺠﺎل ﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﺍﻟﺭﻭﺤﻴﺎﺕ ﻭﺍﻵﺩﺍﺏ ﻭﺍﻷﺨﻼﻗﻴﺎﺕ ﺒـل‬ ‫ﻋﻠﻴﻪ ﺃﻥ ﻴﺘﻀﻤﻥ ﺸﺤﻨﺎﺕ ﺘﺭﺒﻭﻴﺔ ﻋﻤﻠﻴﺔ ﺘﻘﻭﻡ ﺒﺎﻟﺘﻭﺠﻴﻪ ﻟﻠﺜﻘﺎﻓﺔ ﺒﻤﻔﻬﻭﻤﻬـﺎ ﺍﻟﻌـﺎﻡ‪.‬‬ ‫ﻓﻴﻜﻭﻥ ﻫﻨﺎﻙ ﺘﻭﺠﻴﻪ ﻟﻠﺜﻘﺎﻓﺔ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻤﻬﻨﻴـﺔ ﻭﺍﻟﺜﻘﺎﻓـﺔ ﺍﻻﻗﺘﺼـﺎﺩﻴﺔ‬ ‫ﻭﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﺴﻴﺎﺴﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﺩﻴﻨﻴﺔ‪ ،‬ﻭﺍﻟﺜﻘﺎﻓـﺔ ﺍﻟﺤﻀـﺎﺭﻴﺔ‪ ،‬ﻭﺍﻟﺜﻘﺎﻓـﺔ ﺍﻻﺘﺼـﺎﻟﻴﺔ‬

‫ﺘﻔﻜ ﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (4‬ﻋﺩﺩ )‪2002 ، (1‬ﻡ‪1423/‬ﻫـ‬

‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ‬

‫ﺍﻟﺤﻭﺍﺭﻴﺔ‪ .‬ﻓﻬﻨﺎ ﻴﻨﺒﻐﻲ ﺃﻥ ﻴﻘ َﺩّﻡ ﺍﻟﺩﻴﻥ ﺘﻭﺠﻴﻬﺎﺘﻪ ﻭﺘﻌﺎﻟﻴﻤﻪ ﻟﻜﻲ ﻴﺼﻨﻊ ﺜﻘﺎﻓﺔ ﻋﻤﻠﻴـﺔ‬ ‫ﻤﺘﻔﺎﻋﻠﺔ ﻤﻊ ﺍﻟﻭﺍﻗﻊ ﻭﻅﺭﻭﻓﻪ‪.‬‬ ‫‪-‬‬

‫ﻴﻨﺒﻐﻲ ﻜﺫﻟﻙ ﻟﻌﻤﻠﻴﺔ ﺍﻟﺘﻭﺠﻴﻪ ﺍﻟﺩﻴﻨﻲ ﻟﻠﺜﻘﺎﻓﺔ ﺃﻥ ﺘﺠﻴﺏ ﻋﻥ ﺍﻷﺴﺌﻠﺔ ﺍﻵﺘﻴﺔ‪ :‬ﻫل ﻨﺤﻥ‬ ‫ﺒﺤﺎﺠﺔ ﺇﻟﻰ ﺍﻟﺘﻭﺠﻴﻪ ﺍﻟﺩﻴﻨﻲ ﻟﻠﺜﻘﺎﻓﺔ ﺤﺘﻰ ﻨﻤﺘﻠﻙ ﻤﺒﺭﺭﺍﺕ ﺍﻟﻔﻌـل ﺍﻟﺘـﻭﺠﻴﻬﻲ‪ .‬ﻭﻤـﺎ‬ ‫ﻴﻨﺒﻐﻲ ﻟﻠﺩﻴﻥ ﺃﻥ ﻴﺠﺩﺩﻩ ﻓﻲ ﺍﻟﺜﻘﺎﻓﺔ ﺤﺘﻰ ﺘﻜﻭﻥ ﺍﻷﻫﺩﺍﻑ ﻭﺍﻀﺤﺔ‪ .‬ﻭﻤﺎ ﻫـﻭ ﻨـﻭﻉ‬ ‫ﺍﻟﻤﻀﻤﻭﻥ ﺍﻟﺩﻴﻨﻲ ﺍﻟﺫﻱ ﻴﻜﻭﻥ ﻗﺎﺩﺭﹰﺍ ﻋﻠﻰ ﺘﺠﺩﻴﺩ ﺍﻟﺜﻘﺎﻓﺔ ﺤﺘـﻰ ﻴﻜـﻭﻥ ﺍﻟﻤﺸـﺭﻭﻉ‬ ‫ﺠّﻪ ﺍﻟﺩﻴﻥ ﺍﻟﺜﻘﺎﻓﺔ ﺤﺘﻰ ﻴﻜﻭﻥ ﺍﻟﻤﻨﻬﺞ ﻭﺍﻀـﺤﹰﺎ‪ .‬ﻭﺒﻤـﺎﺫﺍ ﻨﺤﻘـﻕ‬ ‫ﺠﺎﻫﺯﹰﺍ‪ .‬ﻭﻜﻴﻑ ﻴﻭ َ‬ ‫ﺍﻟﺘﻭﺠﻴﻪ ﺍﻟﺩﻴﻨﻲ ﻟﻠﺜﻘﺎﻓﺔ ﺤﺘﻰ ﺘﻜﻭﻥ ﺍﻟﻭﺴﺎﺌل‪ ،‬ﻭﺍﻷﺩﻭﺍﺕ ﻤﺘﻭﻓﺭﺓ ﻭﻤﻨﺎﺴﺒﺔ‪ .‬ﺇﻨﻨﺎ ﺤـﻴﻥ‬ ‫ﻨﺘﺤﺩﺙ ﻋﻥ ﺍﻟﺘﻭﺠﻴﻪ ﺍﻟﺫﻱ ﻴﻘﻭﻡ ﺒﻪ ﺍﻟﺩﻴﻥ ﻟﺜﻘﺎﻓﺘﻨﺎ ﻭﺤﻴﺎﺘﻨﺎ ﻴﻨﺒﻐـﻲ ﺃﻥ ﻻ ﻨﻁﺭﺤﻬـﺎ‬ ‫ﻜﻤﺠﺭﺩ ﺘﺭﻑ ﻓﻜﺭﻱ ﺃﻭ ﻋﻤل ﺠﺯﺌﻲ ﺒﺴﻴﻁ ﺒل ﻜﻔﻌل ﻤﻨﻬﺠﻲ ﻤﻨﻅﻡ ﻭﻤﺒﺭﺭ‪.‬‬

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‫ﻴﻨﺒﻐﻲ ﺃﻥ ﻨﺭﺍﻋﻲ ﻓﻲ ﻋﻤﻠﻴﺔ ﺘﻭﺠﻴﻪ ﺍﻟﺩﻴﻥ ﻟﻠﺜﻘﺎﻓﺔ ﺍﻟﻤﻔﺎﻫﻴﻡ ﻭﺍﻟﻤﺼﻁﻠﺤﺎﺕ ﺍﻷﺼﻴﻠﺔ‬ ‫ﻥ‬ ‫ﺍﻟﺘﻲ ﺘﻨﺘﻤﻲ ﺇﻟﻰ ﺇﻁﺎﺭﻨﺎ ﺍﻟﺩﻻﻟﻲ ﺍﻟﺤﻀﺎﺭﻱ‪ ،‬ﻭﻨﺴﻘﻨﺎ ﺍﻟﻔﻜﺭﻱ ﺍﻻﺠﺘﻤﺎﻋﻲ‪ .‬ﺫﻟـﻙ ﻷ ّ‬ ‫ﺘﻭﺠﻴﻪ ﺍﻟﺜﻘﺎﻓﺔ ﺃﻭ ﺘﺠﺩﻴﺩ ﺍﻟﺜﻘﺎﻓﺔ ﻻ ﻴﺘﻡ ﺒﺎﻟﺼﻭﺭﺓ ﺍﻟﺼﺤﻴﺤﺔ ﺇﺫﺍ ﻨﺤﻥ ﻗﻤﻨﺎ ﺒﺎﺴـﺘﻌﺎﺭﺓ‬ ‫ﻨﻅﺭﻴﺎﺕ‪ ،‬ﻭﻤﻔﺎﻫﻴﻡ‪ ،‬ﻭﻓﻠﺴﻔﺎﺕ‪ ،‬ﻭﺃﻁﺭﻭﺤﺎﺕ ﻭﻗﻴﻡ‪ ،‬ﻭﻤﺫﻫﺒﻴﺎﺕ‪ ،‬ﻭﺃﻨﺴﺎﻕ‪ ،‬ﻭﻨﻤـﺎﺫﺝ‪،‬‬ ‫ﻭﺃﺴﺎﻟﻴﺏ ﺜﻘﺎﻓﻴﺔ ﺃﺨﺭﻯ ﻟﺘﻜﻭﻥ ﻫﻲ ﻤﻀﻤﻭﻥ ﺘﻭﺠﻴﻬﻨﺎ ﺍﻟﺜﻘﺎﻓﻲ‪ .‬ﻭﻓﻲ ﺍﻟﺤﻘﻴﻘﺔ ﺘﻌﺘﺒـﺭ‬ ‫ﻫﺫﻩ ﺍﻟﻤﺴﺄﻟﺔ ﺨﻁﻴﺭﺓ ﻭﺨﺎﺼﺔ ﻓﻲ ﻋﺼﺭ ﺍﻟﻌﻭﻟﻤﺔ ﺍﻟﺘﻲ ﺘﺭﻴـﺩ ﺃﻥ ﺘﺠﻌـل ﺃﻨﺴـﺎﻕ‬ ‫ﻭﻨﻤﺎﺫﺝ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻐﺭﺒﻴﺔ ﻫﻲ ﺍﻟﺴﺎﺌﺩﺓ ﻭﻫﻲ ﺍﻟﻤﻬﻴﻤﻨﺔ ﻓﻲ ﺍﻟﺘﻔﻜﻴﺭ ﻭﺍﻟﺴﻠﻭﻙ ﻭﺍﻟﺤﺭﻜـﺔ‬ ‫ﻭﺍﻟﺴﻴﺎﺴﺔ ﻭﺍﻻﻗﺘﺼﺎﺩ ﻭﺍﻷﻜل ﻭﺍﻟﻤﻠﺒﺱ ﻭﺍﻟﺘﺭﻓﻴﻪ ﻭﻏﻴﺭﻫﺎ‪ .‬ﻭﻤﻥ ﻫﻨﺎ ﻓﻌﻠﻰ ﺍﻟﺩﻴﻥ ﺃﻥ‬ ‫ﻴﻜﻭﻥ ﻗﺎﺩﺭﹰﺍ ﻋﻠﻰ ﺘﻔﻌﻴل ﺍﻟﺜﻘﺎﻓﺔ ﻭﺘﺄﺼﻴﻠﻬﺎ ﻟﺘﺼﺩﺭ ﻤﻥ ﺫﺍﺘﻬﺎ‪ ،‬ﻭﺘﺘﻔﺎﻋل ﻤﻊ ﺍﻟﺜﻘﺎﻓـﺎﺕ‬ ‫ﺍﻷﺨﺭﻯ ﻤﻥ ﻤﻭﻗﻊ ﺍﻷﺼﺎﻟﺔ ﻭﺍﻟﻘﺩﺭﺓ ﻭﺍﻟﺘﻔﺎﻋل‪.‬‬

‫ ﻗﺒل ﺃﻥ ﻴﻘﻭﻡ ﺍﻟﺩﻴﻥ ﺒﻌﻤﻠﻴﺔ ﺘﻭﺠﻴﻪ ﻭﺘﻔﻌﻴل ﻟﻠﺜﻘﺎﻓﺔ ﻴﻨﺒﻐﻲ ﺃﻥ ﻨﺤ َﺩّﺩ ﺃﻱ ﻫـﺩﻑ ﻭﺃﻱ‬‫ﻨﻤﻭﺫﺝ ﻭﺃﻱ ﺸﻜل ﻨﺭﻴﺩﻩ ﻟﺜﻘﺎﻓﺘﻨﺎ‪ .‬ﻓﺘﺤﺩﻴﺩ ﻤﻘﺼـﻭﺩﻨﺎ ﺒﺎﻟﺜﻘﺎﻓـﺔ ﻭﺃﻫـﺩﺍﻓﻬﺎ ﻭﺁﻓﺎﻗﻬـﺎ‬

‫ﻭ ﻤ ﻭﺭ‬

‫ﺎﺭ ﻟ ﺭﺍﺴ‬

‫ﻭﺭ ﺍﻟ ﻴﻥ‬

‫ﺘ ﻜﻴل ﺍﻟﺜﻘﺎ‬

‫ﺍﻟ ﺎﻋﻠ‬

‫‪ .‬ﻋ ﺍﻟ ﻴ‬

‫ﺭﻏﻭ‬

‫ﻭﻁﻤﻭﺤﺎﺘﻬﺎﻟﻪ ﺩﻭﺭ ﻓﻲ ﺍﻟﺘﻭﺠﻴﻪ ﺍﻟﺩﻴﻨﻲ‪ .‬ﻓﺈﺫﺍ ﺃﺭﺩﻨﺎ ﺇﻨﺸﺎﺀ ﺜﻘﺎﻓـﺔ ﻓﻌﺎﻟـﺔ ﻭﺃﺼـﻴﻠﺔ‬ ‫ﻥ ﺍﻟﺘﻭﺠﻴﻪ ﺍﻟﺩﻴﻨﻲ ﺴﻴﺄﺨﺫ ﻭﺠﻬﺔ ﻭﻤﻀﻤﻭﻨﹰﺎ ﻴﺨﺘﻠـﻑ‬ ‫ﻭﻤﺒﺩﻋﺔ ﻭﻤﺘﻔﺎﻋﻠﺔ ﻭﺤﻭﺍﺭﻴﺔ‪ ،‬ﻓﺈ ّ‬ ‫ﺘﻤﺎﻤﹰﺎ ﺇﻥ ﻨﺤﻥ ﺃﺭﺩﻨﺎ ﺘﺸﻜﻴل ﺜﻘﺎﻓﺔ ﺴﻠﺒﻴﺔ ﺴﺎﻜﻨﺔ ﻤﺸﻭﻫﺔ ﻏﻴﺭ ﻗﺎﺩﺭﺓ ﻋﻠﻰ ﺍﻟﺘﻔﺎﻋـل‪،‬‬ ‫ﻭﻻ ﺘﺅﻤﻥ ﺒﻘﻴﻡ ﺍﻟﺤﻭﺍﺭ‪ .‬ﻭﻤﻥ ﻫﻨﺎ ﻴﺼﺒﺢ ﻤﻥ ﺍﻟﻼﺯﻡ ﺘﺤﺩﻴـﺩ "ﺍﻟﻨﻭﻋﻴـﺔ ﺍﻟﺜﻘﺎﻓﻴـﺔ"‬ ‫ﻻ‪.‬‬ ‫ﺍﻟﻤﻨﺸﻭﺩﺓ ﺃﻭ ﹰ‬ ‫‪-‬‬

‫ﻴﻨﺒﻐﻲ ﺇﺸﺭﺍﻙ ﻜل ﺸﺭﺍﺌﺢ ﺍﻟﻤﺠﺘﻤﻊ‪ ،‬ﻭﻓﻌﺎﻟﻴﺎﺘﻪ‪ ،‬ﻭﻤﺅﺴﺴﺎﺘﻪ‪ ،‬ﻭﺃﺠﻬﺯﺘﻪ‪ ،‬ﻭﺴـﻠﻁﺎﺘﻪ‬ ‫ﻓﻲ ﻋﻤﻠﻴﺔ ﺍﻟﺘﻭﺠﻴﻪ ﺍﻟﺩﻴﻨﻲ ﻟﻠﺜﻘﺎﻓﺔ‪ .‬ﺇﺫ ﻴﻨﺒﻐﻲ ﻟﻜل ﻓـﺭﺩ ﻓـﻲ ﺍﻟﻤﺠﺘﻤـﻊ ﺃﻥ ﻴﺤـﺱ‬ ‫ﺒﺎﻟﻭﺍﺠﺏ ﺍﻟﻤﻔﺭﻭﺽ‪ ،‬ﻭﻴﻬﺘﻡ ﻗﺩﺭ ﺍﻻﺴﺘﻁﺎﻋﺔ ﺒﺸﺄﻥ ﺘﺤﻘﻴﻘﻪ‪ .‬ﺫﻟﻙ ﻷﻥ ﻋﻤﻠﻴﺔ ﺘﻭﺠﻴـﻪ‬ ‫ﺍﻟﺩﻴﻥ ﻟﻠﺜﻘﺎﻓﺔ ﻴﻨﺒﻐﻲ ﺃﻥ ﺘﻜﻭﻥ ﻓﻲ ﺃﺴﺎﺴﻬﺎ ﺠﻤﺎﻋﻴﺔ‪ .‬ﻭﻟﻤﺎ ﻜﺎﻨﺕ ﻫﺫﻩ ﺍﻟﻌﻤﻠﻴﺔ ﺠﻤﺎﻋﻴﺔ‬ ‫ﻴﺘﻁﻠﺏ ﺍﻷﻤﺭ ﺇﺸﺭﺍﻙ ﺍﻟﺠﻤﻴﻊ‪ ،‬ﻤﻤﺎ ﻴﺤﺘﺎﺝ ﺇﻟﻰ ﺘﺸﻜﻴل "ﺸﺒﻜﺔ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ"‬ ‫ﺍﻟﺘﻲ ﺘﺼل ﺒﻴﻥ ﻜﺎﻓﺔ ﺸﺭﺍﺌﺢ ﺍﻟﻤﺠﺘﻤﻊ ﺒﺴﻠﻁﺎﺘﻪ ﻭﻋﻠﻤﺎﺌﻪ ﻭﺠﻤﺎﻫﻴﺭﻩ ﻭﺘﻨﻅﻡ ﺤﺭﻜﺘﻬﻡ‬ ‫ﺒﺎﺘﺠﺎﻩ ﺘﺤﻘﻴﻕ ﺃﻫﺩﺍﻑ ﺍﻟﺘﻭﺠﻴﻪ ﺍﻟﺩﻴﻨﻲ ﻟﻠﺜﻘﺎﻓﺔ‪ .‬ﻓﻭﺠﻭﺩ ﺸﺒﻜﺔ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻻﺠﺘﻤﺎﻋﻴـﺔ‬ ‫ﺍﻟﻤﺘﻤﺎﺴﻜﺔ ﻫﻭ ﺍﻟﺫﻱ ﻴﺠﻌل ﻋﻤﻠﻴﺔ ﺘﻭﺠﻴﻪ ﺍﻟﺩﻴﻥ ﻟﻠﺜﻘﺎﻓﺔ ﻨﺎﺠﺤﺔ ﻭﻤﻨﻅﻤﺔ ﻭﻗﺎﺩﺭﺓ ﻋﻠﻰ‬ ‫ﺘﺤﻘﻴﻕ ﺃﻫﺩﺍﻑ ﺍﻟﻤﺠﺘﻤﻊ ﻜﻠﻪ‪.‬‬

‫ﺍﻟ ﺎﺘﻤـ‬ ‫ﺇﻥ ﺩﺭﺍﺴﺔ ﺍﻟﺩﻴﻥ ﻭﺍﻟﺜﻘﺎﻓﺔ ﻤﻥ ﺍﻟﻤﺴﺎﺌل ﺍﻟﺼﻌﺒﺔ ﻭﺍﻟﻤﻌﻘﺩﺓ ﻟﻴﺱ ﻓﻘﻁ ﻋﻠﻰ ﺍﻟﻤﺴﺘﻭﻯ‬ ‫ﺍﻟﻨﻅﺭﻱ ﻭﻟﻜﻥ ﻜﺫﻟﻙ ﻋﻠﻰ ﺍﻟﻤﺴﺘﻭﻯ ﺍﻟﻌﻤﻠﻲ ﺍﻟﺘﻁﺒﻴﻘﻲ ‪ .‬ﻭﺇﺫﺍ ﻜﺎﻥ ﻫﻨﺎﻙ ﻤﻥ ﺭﺴﺎﻟﺔ‬ ‫ﺘﻐﻴﺄﺕ ﻫﺫﻩ ﺍﻟﻭﺭﻗﺔ ﺍﻟﻤﺘﻭﺍﻀﻌﺔ ﺇﻴﺼﺎﻟﻬﺎ ﺇﻟﻰ ﺍﻟﻨﺨﺒﺔ ﺍﻟﻭﺍﻋﻴﺔ ﻤﻥ ﺃﺒﻨﺎﺀ ﺃﻤﺘﻨﺎ ﻓﻬﻲ‬ ‫ﻀﺭﻭﺭﺓ ﺒﻨﺎﺀ "ﻤﻨﻅﻭﺭ ﺤﻀﺎﺭﻱ ﻋﺎﻟﻤﻲ" ﻟﺩﺭﺍﺴﺔ ﺍﻟﺩﻴﻥ ﻭﺍﻟﺜﻘﺎﻓﺔ ﻭﺍﻟﻘﻴﻡ‪ .‬ﻓﺒﺩﻭﻥ‬ ‫ﺍﻟﻭﺼﻭل ﺇﻟﻰ ﺒﻨﺎﺀ ﺤﻀﺎﺭﻱ ﻤﺘﻜﺎﻤل ﻟﺩﺭﺍﺴﺔ ﺍﻟﺩﻴﻥ ﻭﺍﻟﺜﻘﺎﻓﺔ ﺴﻴﺒﻘﻰ ﺃﻤﻠﻨﺎ ﻓﻲ ﺘﻔﻌﻴل‬ ‫ﺍﻟﺩﻴﻥ ﺤﻀﺎﺭﻴﹰﺎ ‪ ،‬ﻭﺘﺠﺩﻴﺩ ﺍﻟﺜﻘﺎﻓﺔ ﻋﻤﻠﻴﹰﺎ‬

‫ﻼ ﻭﺭﺒﻤﺎ‬ ‫– ﺨﺎﺼﺔ ﻓﻲ ﻋﺼﺭ ﺍﻟﻌﻭﻟﻤﺔ‪ -‬ﻀﺌﻴ ﹰ‬

‫ﻻ ﻴﺨﺩﻡ ﻤﺼﺎﻟﺤﻨﺎ ﺍﻟﻭﻁﻨﻴﺔ ‪ ،‬ﻭﺍﻹﻗﻠﻴﻤﻴﺔ ‪ ،‬ﻭﺍﻟﻌﺎﻟﻤﻴﺔ ‪ .‬ﻓﻔﻬﻡ ﺍﻟﺩﻴﻥ‪ ،‬ﻭﺍﻟﺜﻘﺎﻓﺔ‪ ،‬ﻭﺍﻟﻘﻴﻡ ‪،‬‬

‫ﺘﻔﻜ ﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (4‬ﻋﺩﺩ )‪2002 ، (1‬ﻡ‪1423/‬ﻫـ‬

‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ‬

‫ﻻ ﻭﻗﺒل ﻜل ﺸﻲﺀ ﻤﻥ ﺘﺸﻜﻴل "ﺍﻟﻤﻨﻅﻭﺭ ﺍﻟﺤﻀﺎﺭﻱ‬ ‫ﻭﺘﻔﻌﻴﻠﻬﺎ ﻓﻲ ﺤﻴﺎﺓ ﺍﻟﻨﺎﺱ ﻴﺒﺩﺃ ﺃﻭ ﹰ‬ ‫ﺍﻟﻌﺎﻟﻤﻲ ﺍﻟﻤﺘﻜﺎﻤل" ﻟﻠﺘﺤﻠﻴل ﻭﺍﻟﺘﻭﺠﻴﻪ‪ .‬ﺜﻡ ﻴﺘﻭﺠﻪ ﺇﻟﻰ ﺩﺭﺍﺴﺘﻬﺎ ﺁﺨﺫﹰﺍ ﺒﻌﻴﻥ ﺍﻻﻋﺘﺒﺎﺭ‬ ‫ﻓﻠﺴﻔﺔ ﺍﻷﺩﻴﺎﻥ ﻭﺘﻨﻭﻉ ﻨﻅﺭﺘﻨﺎ ﺇﻟﻴﻬﺎ ﻭﻭﺤﺩﺓ ﺍﻟﺤﻕ ﻭﺍﻟﺤﻘﻴﻘﺔ ﻭﻁﺒﺎﺌﻊ ﺍﻷﺩﻴﺎﻥ ﻭﻓﻌﺎﻟﻴﺎﺘﻬﺎ‬ ‫ﺍﻟﺤﻀﺎﺭﻴﺔ‪ ،‬ﻭﺍﻟﺜﺎﺒﺕ ﻭﺍﻟﻤﺘﻐﻴﺭ ﻓﻲ ﺍﻷﺩﻴﺎﻥ ﻭﺘﺄﺜﻴﺭ ﻤﻔﺎﻫﻴﻡ ﺍﻟﻌﻭﻟﻤﺔ ﻭﻁﺒﻴﻌﺔ ﺍﻟﻅﺎﻫﺭﺓ‬ ‫ﺍﻟﺜﻘﺎﻓﻴﺔ‪.‬‬ ‫ﻼ ﻓﻲ ﺘﺸﻜﻴل ﺍﻟﺜﻘﺎﻓﺔ ﻭﺘﺠﺩﻴﺩﻫﺎ ﺤﻴﻥ ﻴﻘﺩﻡ ﻟﻨﺎ ﺍﻟﺭﺅﻴﺔ‬ ‫ﻥ ﺍﻟﺩﻴﻥ ﻴﺅﺩﻱ ﺩﻭﺭًﺍ ﻓﺎﻋ ﹰ‬ ‫ﺇّ‬ ‫ﺍﻟﻜﻭﻨﻴﺔ ﻭﺍﻟﻨﻤﻭﺫﺝ ﺍﻟﺤﻀﺎﺭﻱ ﻭﺍﻟﻤﻨﻬﺞ ﺍﻟﺘﻭﺠﻴﻬﻲ ﻭﺃﻥ ﺍﻟﺜﻘﺎﻓﺔ ﺘﺅﺩﻱ ﺩﻭﺭﹰﺍ ﺩﻴﻨﺎﻤﻴﻜﻴﹰﺎ ﻓﻲ‬ ‫ﺼﻨﺎﻋﺔ ﺍﻹﻨﺴﺎﻥ ﺍﻟﻤﺘﻭﺍﺯﻥ ﻭﺍﻟﻔﺎﻋل ﻓﻜﺭﻴ ﹰﺎ ﻭﺭﻭﺤﻴﹰﺎ ‪ ،‬ﻭﻨﻔﺴﻴﹰﺎ ﻭﺴﻠﻭﻜﻴﹰﺎ ﻭﺍﺠﺘﻤﺎﻋﻴ ﹰﺎ ‪.‬‬ ‫ﻭﺇﺫﺍ ﻜﺎﻥ ﺍﻟﺩﻴﻥ ﻴﺘﺤﺩﺙ ﻋﻥ ﻗﻴﻡ ﺍﻟﺤﺭﻴﺔ ﻭﺍﻟﺴﻼﻡ ﻭﺍﻷﻤﻥ ﻭﺍﻟﺘﺴﺎﻤﺢ ﻭﺍﻟﻤﺴﺎﻭﺍﺓ ﻭﺍﻟﻌﺩل‬ ‫ﻥ ﺍﻟﺜﻘﺎﻓﺔ ﻫﻲ‬ ‫ﻭﺍﻟﺘﻌﺎﻴﺵ ﻭﺍﻟﺘﻌﺎﻭﻥ ﻭﺍﻟﺼﺩﻕ ﻭﺍﻷﻤﺎﻨﺔ ﻭﺍﻟﺘﻜﺭﻴﻡ ﻭﺍﻟﺤﻭﺍﺭ ﻭﺍﻟﺘﻌﺎﺭﻑ‪ ،‬ﻓﺈ ّ‬ ‫ﺍﻟﻤﺴﺅﻭل ﺍﻟﺭﺌﻴﺱ ﻋﻥ ﺘﺠﺴﻴﺩ ﻫﺫﻩ ﺍﻟﻘﻴﻡ ﻓﻲ ﻭﺍﻗﻊ ﺍﻟﺤﻴﺎﺓ ﻤﻥ ﺨﻼل ﺘﺸﻜﻴل ﺍﻹﻨﺴﺎﻥ‬ ‫ﻭﺍﻟﺠﻤﺎﻋﺔ ﻭﺍﻟﺤﻀﺎﺭﺓ ﺍﻟﺤﺎﻤﻠﺔ ﻟﻬﺫﻩ ﺍﻟﻤﻌﺎﻨﻲ ﺍﻟﻌﻅﻴﻤﺔ‪.‬‬ ‫ﻥ ﺍﻷﻤل ﻤﻌﻘﻭﺩ ﺃﻥ ﺘﺘﻤﻜﻥ ﺃﻤﺘﻨﺎ ﺍﻹﺴﻼﻤﻴﺔ ﻤﻥ ﺍﺴﺘﺭﺠﺎﻉ ﺤﻴﻭﻴﺘﻬﺎ ﺍﻟﺤﻀﺎﺭﻴﺔ‬ ‫ﺇّ‬ ‫ﻥ ﺫﻟﻙ ﻤﻥ ﺍﻟﺸﺭﻭﻁ‬ ‫ﻭﺨﻔﺘﻬﺎ ﺍﻟﺘﺎﺭﻴﺨﻴﺔ ﻭﻓﺎﻋﻠﻴﺘﻬﺎ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﺘﻭﺍﺯﻨﻬﺎ ﺍﻟﺜﻘﺎﻓﻲ‪ ،‬ﻷ ّ‬ ‫ﺍﻷﺴﺎﺴﻴﺔ ﻓﻲ ﺘﺤﻘﻴﻘﻬﺎ ﻟﺭﺴﺎﻟﺔ ﺍﻻﺴﺘﺨﻼﻑ ﻓﻲ ﺍﻷﺭﺽ‪ ،‬ﻭﺘﺠﺴﻴﺩ ﻤﻌﺎﻨﻲ ﺍﻟﺸﻬﺎﺩﺓ‬ ‫ﻭﺍﻟﺸﻬﻭﺩ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﺤﻀﺎﺭﻴﹰﺎ ﻭﺘﺎﺭﻴﺨﻴﹰﺎ ‪.‬‬ ‫ﺎ ﻤ ﺍﻟﻤﺭﺍ‬ ‫ﻭ ‪ :‬ﺍﻟﻤﺭﺍ‬

‫ﺍﻟ ﺭ ﻴ‬

‫‪ -1‬ﺒﺎﺭﻨﺩﺭ ‪ ،‬ﺠﻔﺭﻱ‪:‬ﺍﻟﻤﻌﺘﻘﺩﺍﺕ ﺍﻟﺩﻴﻨﻴﺔ ﻟﺩﻯ ﺍﻟﺸﻌﻭﺏ‪ ،‬ﺴﻠﺴﻠﺔ ﻋﺎﻟﻡ ﺍﻟﻤﻌﺭﻓﺔ‪ ،‬ﺭﻗﻡ‪،1 :‬‬ ‫ﺘﺭﺠﻤﺔ‪ :‬ﺇﻤﺎﻡ ﻋﺒﺩ ﺍﻟﻔﺘﺎﺡ ﺇﻤﺎﻡ‪ ،‬ﻤﺭﺍﺠﻌﺔ‪ :‬ﻋﺒﺩ ﺍﻟﻐﻔﺎﺭ ﻤﻜﺎﻭﻱ ‪ ،‬ﺍﻟﻤﺠﻠﺱ ﺍﻟـﻭﻁﻨﻲ‬ ‫ﻟﻠﺜﻘﺎﻓﺔ ﻭﺍﻟﻔﻨﻭﻥ ﻭﺍﻵﺩﺍﺏ ‪ ،‬ﺍﻟﻜﻭﻴﺕ‪1993 ،‬ﻡ‪.‬‬

‫ﻭ ﻤ ﻭﺭ‬

‫ﺎﺭ ﻟ ﺭﺍﺴ‬

‫ﻭﺭ ﺍﻟ ﻴﻥ‬

‫ﺘ ﻜﻴل ﺍﻟﺜﻘﺎ‬

‫ﺍﻟ ﺎﻋﻠ‬

‫‪ .‬ﻋ ﺍﻟ ﻴ‬

‫ﺭﻏﻭ‬

‫‪ -2‬ﺒﺭﻏﻭﺙ ‪ ،‬ﺍﻟﻁﻴﺏ ‪ :‬ﻤﻭﻗﻊ ﺍﻟﻤﺴﺄﻟﺔ ﺍﻟﺜﻘﺎﻓﻴﺔ ﻤﻥ ﺍﺴﺘﺭﺍﺘﻴﺠﻴﺔ ﺍﻟﺘﺠﺩﻴﺩ ﺍﻟﺤﻀﺎﺭﻱ ﻋﻨﺩ‬ ‫ﻤﺎﻟﻙ ﺒﻥ ﻨﺒﻲ ‪ ،‬ﺍﻟﻁﺒﻌﺔ ﺍﻷﻭﻟﻰ ‪ ،‬ﺩﺍﺭ ﺍﻟﻴﻨﺎﺒﻴﻊ ﻟﻠﻨﺸﺭ ﻭﺍﻹﻋﻼﻡ‪ ،‬ﺍﻟﺠﺯﺍﺌﺭ ‪1993 ،‬ﻡ‪.‬‬ ‫‪-3‬ﺒﺭﻏﻭﺙ‪ ،‬ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ‪ :‬ﺃﻓﻜﺎﺭ ﺤﻭل ﻤﻔﻬﻭﻡ ﺍﻟﺤﻀﺎﺭﺓ ﻭﺍﻟﺜﻘﺎﻓﺔ ﻭﺍﻟﺘﺭﺒﻴﺔ ﻓﻲ ﻋﺼـﺭ‬ ‫ﺍﻟﻌﻭﻟﻤﺔ‪ ،‬ﺍﻟﻁﺒﻌﺔ ﺍﻷﻭﻟﻰ ‪ ،‬ﺍﻟﺸﺭﻭﻕ‪ ،‬ﻜﻭﺍﻻﻟﻤﺒﻭﺭ ‪2001 ،‬ﻡ‪.‬‬ ‫ ﺘﺄﺜﻴﺭ ﺍﻟﻌﻭﺍﻤل ﺍﻟﺜﻘﺎﻓﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺍﻟﻨﻔﺴﻴﺔ ﻓﻲ ﻨﻤﻭ ﺍﻟﻤﻌﺭﻓـﺔ ﻭﺘﻁﻭﺭﻫـﺎ ﺇﻨﺘﺎﺠـﺎ‬‫ﻭﺍﺴﺘﻬﻼﻜﺎ‪ ،‬ﻭﺭﻗﺔ ﻤﻘﺩﻤﺔ ﺇﻟﻰ ﺍﻟﻤﺅﺘﻤﺭ ﺍﻟﻌﻠﻤﻲ ﺍﻟﺭﺍﺒﻊ ﻟﻜﻠﻴﺔ ﺍﻟﺘﺭﺒﻴﺔ ﺤﻭل‪ :‬ﺍﻟﺘﻌﻠـﻴﻡ‬ ‫ﺍﻟﺠﺎﻤﻌﻲ ﻤﺎ ﺒﻴﻥ ﺇﻨﺘﺎﺝ ﺍﻟﻤﻌﺭﻓﺔ ﻭﺍﺴﺘﻬﻼﻜﻬﺎ "ﺘﻭﺠﻬﺎﺕ ﻤﺴﺘﻘﺒﻠﻴﺔ"‪ ،‬ﺍﻟﺒﺤﺭﻴﻥ‪ ،‬ﻤﺎﺭﺱ‬ ‫‪2000-8-6‬ﻡ‪.‬‬ ‫ ﺍﻷﺒﻌﺎﺩ ﺍﻹﺸﻜﺎﻟﻴﺔ ﻟﻤﻔﻬﻭﻡ ﺍﻟﻌﺎﻟﻤﻴﺔ ﻓﻲ ﺍﻟﻭﻋﻲ ﺍﻟﺤﻀﺎﺭﻱ ﺍﻟﻤﻌﺎﺼﺭ‪ ،‬ﺍﻟﻁﺒﻌﺔ ﺍﻷﻭﻟﻰ‬‫ﺍﻟﺸﺭﻭﻕ ‪ ،‬ﻜﻭﺍﻻﻟﻤﺒﻭﺭ ‪2001،‬ﻡ‪.‬‬ ‫ ﺍﻟﻘﻀﺎﻴﺎ ﺍﻟﻜﺒﺭﻯ ﻓﻲ ﺍﻟﺘﺠﺩﻴﺩ ﺍﻟﺤﻀﺎﺭﻱ ﻋﻨﺩ ﻤﺎﻟﻙ ﺒﻥ ﻨﺒـﻲ ‪ ،‬ﺍﻟﻁﺒﻌـﺔ ﺍﻷﻭﻟـﻰ‪،‬‬‫ﺍﻟﺸﺭﻭﻕ ‪ ،‬ﻜﻭﺍﻻﻟﻤﺒﻭﺭ‪2001 ،‬ﻡ‪.‬‬ ‫ ﺍﻟﻤﻨﻬﺞ ﺍﻟﻨﺒﻭﻱ ﻭﺍﻟﺘﻐﻴﻴﺭ ﺍﻟﺤﻀﺎﺭﻱ‪ ،‬ﻜﺘﺎﺏ ﺴﻠﺴﻠﺔ ﺍﻷﻤﺔ‪ ،‬ﺭﻗﻡ ‪ ،43‬ﻗﻁﺭ‪1995،‬ﻡ‪.‬‬‫‪-4‬ﺒﺭﻜﺎﺕ ﺃﺤﻤﺩ ﺤﺴﻥ‪ :‬ﻓﻁﺭﺓ ﺍﷲ ﺍﻟﺘﻲ ﻓﻁﺭ ﺍﻟﻨـﺎﺱ ﻋﻠﻴﻬـﺎ‪ ،‬ﺩﺍﺭ ﺍﻟﺒﺸـﻴﺭ ﻟﻠﻨﺸـﺭ‬ ‫ﻭﺍﻟﺘﻭﺯﻴﻊ‪ ،‬ﻋﻤﺎﻥ‪1987 ،‬ﻡ‪.‬‬ ‫‪ -5‬ﺍﺒﻥ ﻋﺎﺸﻭﺭ ‪ ،‬ﻤﺤﻤﺩ ﺍﻟﻁﺎﻫﺭ‪ :‬ﻤﻘﺎﺼﺩ ﺍﻟﺸﺭﻴﻌﺔ‪ ،‬ﺍﻟﺩﺍﺭ ﺍﻟﺘﻭﻨﺴﻴﺔ ﻟﻠﻨﺸـﺭ‪ ،‬ﺘـﻭﻨﺱ‬ ‫‪ - 1978‬ﺃﺼﻭل ﺍﻟﻨﻅﺎﻡ ﺍﻻﺠﺘﻤﺎﻋﻲ ‪ ،‬ﺍﻟﺩﺍﺭ ﺍﻟﺘﻭﻨﺴﻴﺔ ﻟﻠﻨﺸﺭ‪1977 ،‬ﻡ‪.‬‬ ‫‪ -6‬ﺍﺒﻥ ﻨﺒﻲ ‪،‬ﻤﺎﻟﻙ‪ ،‬ﺍﻟﻅﺎﻫﺭﺓ ﺍﻟﻘﺭﺁﻨﻴﺔ ﺘﺭﺠﻤﺔ‪ :‬ﻋﺒﺩ ﺍﻟﺼﺒﻭﺭ ﺸـﺎﻫﻴﻥ ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜـﺭ‪،‬‬ ‫ﺩﻤﺸﻕ‪.1984 ،‬‬ ‫ ﻤﺸﻜﻠﺔ ﺍﻟﺜﻘﺎﻓﺔ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺭ‪ ،‬ﺩﻤﺸﻕ‪1984 ،‬ﻡ‪.‬‬‫ ﺍﻟﻘﻀﺎﻴﺎ ﺍﻟﻜﺒﺭﻯ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻌﺎﺼﺭ‪ ،‬ﺒﻴﺭﻭﺕ‪1991 ،‬ﻡ‪.‬‬‫‪ -‬ﻤﻴﻼﺩ ﻤﺠﺘﻤﻊ ‪ :‬ﺸﺒﻜﺔ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺭ ﺩﻤﺸﻕ‪.‬‬

‫ﺘﻔﻜ ﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (4‬ﻋﺩﺩ )‪2002 ، (1‬ﻡ‪1423/‬ﻫـ‬

‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ‬

‫ـﺎﻫﻴﻥ‪،‬‬ ‫ـﺩ ﺍﻟﺼﺒﻭﺭﺸـ‬ ‫ـﻘﺎﻭﻱ ﻭﻋﺒـ‬ ‫ـل ﻤﺴـ‬ ‫ـﺭ ﻜﺎﻤـ‬ ‫ـﺔ‪،‬ﺘﺭﺠﻤﺔ ﻋﻤـ‬ ‫ـﺭﻭﻁ ﺍﻟﻨﻬﻀـ‬ ‫ ﺸـ‬‫ﺩﺍﺭﺍﻟﻔﻜﺭ‪،‬ﺩﻤﺸﻕ ‪1981،‬ﻡ‪.‬‬ ‫‪-7‬ﺍﻟﺨﺸﺎﺏ ‪ ،‬ﺴﺎﻤﻴﺔ ﻤﺼﻁﻔﻰ‪ :‬ﺩﺭﺍﺴﺎﺕ ﻓﻲ ﻋﻠﻡ ﺍﻻﺠﺘﻤﺎﻉ ﺍﻟـﺩﻴﻨﻲ‪ ،‬ﺍﻟﻜﺘـﺎﺏ ﺍﻷﻭل‪:‬‬ ‫ﻋﻠﻡ ﺍﻻﺠﺘﻤﺎﻉ ﺍﻟﺩﻴﻨﻲ‪ ،‬ﺍﻟﻁﺒﻌﺔ ﺍﻟﺜﺎﻨﻴﺔ ‪ ،‬ﺩﺍﺭ ﺍﻟﻤﻌﺎﺭﻑ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ ‪1993‬ﻡ‪.‬‬ ‫‪-8‬ﺜﻴﻤﺒﺴﻭﻥ ﻤﻴﺸﺎل ﻭﺁﺨﺭﻭﻥ ‪ :‬ﻨﻅﺭﻴﺔ ﺍﻟﺜﻘﺎﻓﺔ‪ ،‬ﺴﻠﺴﻠﺔ ﻋﺎﻟﻡ ﺍﻟﻤﻌﺭﻓﺔ‪ ،‬ﺘﺭﺠﻤﺔ ﻋﻠﻲ ﺴﻴﺩ‬ ‫ﺍﻟﺼﺎﻭﻱ‪ ،‬ﻤﺭﺍﺠﻌﺔ ﻭﺘﻘﺩﻴﻡ ﺍﻟﻔﺎﺭﻭﻕ ﺯﻜﻲ ﻴﻭﻨﺱ‪ ،‬ﺍﻟﻌﺩﺩ‪ ،223 :‬ﺠﻭﻴﻠﻴﺔ ‪1997‬ﻡ‪.‬‬ ‫‪-9‬ﺍﻟﺴﺎﻋﺎﺘﻲ ‪ ،‬ﺴﺎﻤﻴﺔ ﺤﺴﻥ ‪ :‬ﺍﻟﺜﻘﺎﻓﺔ ﻭﺍﻟﺸﺨﺼﻴﺔ‪ :‬ﺒﺤﺙ ﻓﻲ ﻋﻠﻡ ﺍﻻﺠﺘﻤﺎﻉ ﺍﻟﺜﻘـﺎﻓﻲ‪،‬‬ ‫ﺩﺍﺭ ﺍﻟﻨﻬﻀﺔ ﺍﻟﻌﺭﺒﻴﺔ ﻟﻠﻁﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺭ‪ ،‬ﺒﻴﺭﻭﺕ‪1983 ،‬ﻡ‪.‬‬ ‫‪-10‬ﺍﻟﺴﻤﺎﻟﻭﻁﻲ ‪ ،‬ﻨﺒﻴل ﻤﺤﻤﺩ ﺘﻭﻓﻴﻕ‪ :‬ﺍﻟﺩﻴﻥ ﻭﺍﻟﺒﻨﺎﺀ ﺍﻻﺠﺘﻤﺎﻋﻲ‪ ،‬ﺍﻟﺠﺯﺀ ﺍﻷﻭل‪ ،‬ﺍﻟﻁﺒﻌﺔ‬ ‫ﺍﻷﻭﻟﻰ‪ ،‬ﺩﺍﺭ ﺍﻟﺸﺭﻭﻕ ﻟﻠﻨﺸﺭ ﻭﺍﻟﺘﻭﺯﻴﻊ ﻭﺍﻟﻁﺒﺎﻋﺔ‪ ،‬ﺠﺩﺓ‪1981،‬ﻡ‪.‬‬ ‫‪-11‬ﺍﻟﺸﺎﻁﺒﻲ ‪ ،‬ﺃﺒﻭ ﺍﺴﺤﺎﻕ ‪ :‬ﺍﻟﻤﻭﺍﻓﻘﺎﺕ ﻓﻲ ﺃﺼﻭل ﺍﻟﺸﺭﻴﻌﺔ‪ ،‬ﻀﺒﻁ ﻭﺘﻌﻠﻴﻕ ﻋﺒﺩ ﺍﷲ‬ ‫ﺩﺭﺍﺯ‪ ،‬ﺩﺍﺭ ﺍﻟﻤﻌﺭﻓﺔ‪ ،‬ﺒﻴﺭﻭﺕ ‪ ،‬ﺒﺩﻭﻥ ﺘﺎﺭﻴﺦ‪.‬‬ ‫‪-12‬ﻤﺎﺭﺘﻥ ‪،‬ﻫﺎﻨﺱ ﻭﻫﺎﺭﺍﻟﺩ ﺸﻭﻤﺎﻥ‪ :‬ﻓﺦ ﺍﻟﻌﻭﻟﻤـﺔ‪ :‬ﺍﻹﻋﺘـﺩﺍﺀ ﻋﻠـﻰ ﺍﻟﺩﻴﻤﻘﺭﺍﻁﻴـﺔ‬ ‫ﻭﺍﻟﺭﻓﺎﻫﻴﺔ‪ ،‬ﺘﺭﺠﻤﺔ‪ :‬ﻋﺩﻨﺎﻥ ﻋﺒﺎﺱ ﻋﻠﻲ ﻭﺭﻤﺯﻱ ﺯﻜﻲ‪ ،‬ﺴﻠﺴﻠﺔ ﻋﺎﻟﻡ ﺍﻟﻤﻌﺭﻓﺔ‪ ،‬ﺍﻟﻌﺩﺩ‬ ‫‪ ،238‬ﺍﻟﻤﺠﻠﺱ ﺍﻟﻭﻁﻨﻲ ﻟﻠﺜﻘﺎﻓﺔ ﻭﺍﻟﻔﻨﻭﻥ ﻭﺍﻵﺩﺍﺏ‪ ،‬ﺍﻟﻜﻭﻴﺕ ‪1990‬ﻡ‪.‬‬ ‫‪-13‬ﻤﺠﻤﻭﻋﺔ ﻤﻥ ﺍﻟﺒﺎﺤﺜﻴﻥ‪ :‬ﺃﺒﻌﺎﺩ ﺍﻟﺩﻴﻥ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ‪ ،‬ﺴﻠﺴـﻠﺔ ﺍﻟﻌﻠـﻭﻡ ﺍﻻﺠﺘﻤﺎﻋﻴـﺔ‪،‬‬ ‫ﺇﺸﺭﺍﻑ ﻋﺒﺩ ﺍﻟﻭﻫﺎﺏ ﺒﻭﺤﺩﻴﺔ‪ ،‬ﺘﻌﺭﻴﺏ‪ :‬ﺼﺎﻟﺢ ﺍﻟﺒﻜﺎﺭﻱ‪ ،‬ﺍﻟﺩﺍﺭ ﺍﻟﻌﺭﺒﻴﺔ ﻟﻠﻜﺘـﺎﺏ‪،‬‬ ‫‪1985‬ﻡ‪.‬‬ ‫‪ -14‬ﺍﻟﻬﺎﺩﻱ ‪ ،‬ﻜﻤﺎل ﻋﺒﺩ ﺍﷲ‪ :‬ﺍﻟﺩﻴﻥ ﻭﺍﻟﺤﻴﺎﺓ‪ ،‬ﺍﻟﻁﺒﻌﺔ ﺍﻷﻭﻟﻰ‪ ،‬ﺩﺍﺭ ﺍﻟﺠﻴـل‪ ،‬ﺒﻴـﺭﻭﺕ‬ ‫‪1988‬ﻡ‪.‬‬ ‫‪ -15‬ﻗﻁﺏ ‪ ،‬ﻤﺤﻤﺩ‪ :‬ﺍﻟﺘﻁﻭﺭ ﻭﺍﻟﺜﺒﺎﺕ ﻓﻲ ﺤﻴﺎﺓ ﺍﻟﺒﺸﺭ‪ ،‬ﺍﻟﻁﺒﻌﺔ ﺍﻟﺭﺍﺒﻌﺔ‪ ،‬ﺩﺍﺭ ﺍﻟﺸﺭﻭﻕ‪،‬‬ ‫ﺒﻴﺭﻭﺕ‪1980 ،‬ﻡ‪.‬‬

‫ﻭ ﻤ ﻭﺭ‬

‫ﺎﺭ ﻟ ﺭﺍﺴ‬

‫ﻭﺭ ﺍﻟ ﻴﻥ‬

‫ﺘ ﻜﻴل ﺍﻟﺜﻘﺎ‬

‫ﺍﻟ ﺎﻋﻠ‬

‫‪ .‬ﻋ ﺍﻟ ﻴ‬

‫ﺭﻏﻭ‬

‫‪ -16‬ﺍﻟﻨﺠﻴﺤﻲ ‪ ،‬ﻤﺤﻤﺩ ﻟﺒﻴﺏ‪ :‬ﺍﻷﺴﺱ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻟﻠﺘﺭﺒﻴـﺔ‪ ،‬ﺍﻟﻁﺒﻌـﺔ ﺍﻟﺜﺎﻤﻨـﺔ‪ ،‬ﺩﺍﺭ‬ ‫ﺍﻟﻨﻬﻀﺔ ﺍﻟﻌﺭﺒﻴﺔ‪ ،‬ﺒﻴﺭﻭﺕ ‪1981،‬ﻡ‪.‬‬ ‫‪-17‬ﺍﻟﺯﻨﻴﺩﻱ ‪ ،‬ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﺒﻥ ﺯﻴﺩ‪ :‬ﻤﺼﺎﺩﺭ ﺍﻟﻤﻌﺭﻓﺔ ﻓﻲ ﺍﻟﻔﻜﺭ ﺍﻟﺩﻴﻨﻲ ﻭﺍﻟﻔﻠﺴـﻔﻲ‪،‬‬ ‫ﺍﻟﻁﺒﻌﺔ ﺍﻷﻭﻟﻰ ‪ ،‬ﻤﻜﺘﺒﺔ ﺍﻟﻤﺅﻴﺩ ‪ ،‬ﺍﻟﺭﻴﺎﺽ ‪1992،‬ﻡ‪.‬‬

‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ‬

‫ﻫـ‬1423/‫ﻡ‬2002 ، (1) ‫ ﻋﺩﺩ‬، (4) ‫ ﻤﺠﻠﺩ‬، ‫ﺘﻔﻜ ﱡﺭ‬ ‫ﻠﻴ ﻴ‬

‫ﺍ‬

‫ﺍﻟﻤﺭﺍ‬: ‫ﺜﺎ ﻴﺎ‬

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Society and Culture, Kuala Lumpur, University of Malaya Press,

1974.

Beyer, Religion and Globalization, First Edition, London: Sage Publications, 1994.

Bleicher, Josef. Contemporary Hermeneutics: Hermeneutics as Method, Philosophy and Critique, London: Routledge, 1980.

Culture and Society: Contemporary Debate, Edited by: Alexander and Seidman, USA: Cambridge University Press, 1990.

Culture and Society: Contemporary Debate, Edited by: Alexander and Seidman, USA: Cambridge University Press, 1990.-

Dawson, Christopher. Progress and Religion, USA: Sherwood Suyden and Company Publications, pp 70-116.

Deth, Lesli A. White Dillingham,. The Concept of Culture, First Edition, USA: Burgess Publishing Company, 1973.

10- Eogleton, Terry. The Idea of Culture, First Ed. UK: Blackwell Publishers, 2000. 11- Fukuyama, Francis. The End of History and the Last Man, New York: The Free Press, Macmiilan, 1992. 12-

Haider, Gulzar. “An Islamic Future Without aName” Futures (vol. 23 No. 3 April 1991.

‫ﺭﻏﻭ‬

‫ ﻋ ﺍﻟ ﻴ‬.

‫ﺍﻟ ﺎﻋﻠ‬

‫ﺘ ﻜﻴل ﺍﻟﺜﻘﺎ‬

‫ﻭﺭ ﺍﻟ ﻴﻥ‬

‫ﺎﺭ ﻟ ﺭﺍﺴ‬

‫ﻭ ﻤ ﻭﺭ‬

13- Harman, Willis. Global Mind Change, Second Edition, San Francisco, Berret Koehler Publishers, Inc., 1998. 14-

Hongman, John. Culture and Personality, N.Y: Harper, 1954.

15- Inayatullah, Sohail. “Alternative Futures for the Islamic Ummah”, International Conference On Values and Attitudes in Sciences and Technology,

3-6

September

1996,

Organized

by:

Islamic

Development Bank, UIA and ASASI, Kuala Lumpur. 16- Jenks Chris. Culture, First Ed. London: Routledge, 1993. 17- John, Hall, R & Mary Jo Neitz, Culture: Sociological Perspectives, Prentice: Hall, 1993. 18- Kroeber, A.L & and Clyed Kluchohn, Culture, aCritical Review of Concepts and Definitions (Papers of the Peabody Museum of American Archaeology and Ethnology, Harvard University, Vol. XLVII, no.1) Cambridge, Massachusetts, 1952. 19- Kohn , Joel S. Culture, Multiculture, Post Culture, London: Sage Publications, 1995. 20- Mathew, Arnold, Culture and Anarchy, 2d. Ed. England: Theomurs Press, 1994. 21- Psychology and Culture, Edited by: Walter J. Lonner &Roy S. Malpass, USA: Allyn &Bacon, 1995. 22- Ricoeur, Paul, The Conflict of Interpretations: Essays in Hermeneutics, Evanton: Northwestern University Press, 1974.

‫ﺍﻟﻅﺎﻫﺭﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ‬

‫ﻫـ‬1423/‫ﻡ‬2002 ، (1) ‫ ﻋﺩﺩ‬، (4) ‫ ﻤﺠﻠﺩ‬، ‫ﺘﻔﻜ ﱡﺭ‬

23- Risk Society and Beyond: Critical Issues for Social Theory, Edited by: Barbara Adam, Ulrich Beck and Joost Van Lonn, London: Sage Publications, 2000. 24- Schleiermacher,

“General

Hermeneutics,”

The

Hermeneutics

Reader,New York: Continuum, 1992. 25- Schumaker John F. Religious Motivation Across Cultures, Motivation and Culture, Edited by: Munro, Schuaker, Carr, New York and London: Routledge: 1997. 26- Scoot William P. Dictionary of Sociology, Special Indian Edition, Delhi: Goyl Saa B. Publisher and Distribution, 1989. 27- Social Structure and Culture, Edited by: Hans Haferkamp, Berlin and New York: Walter de Gruyter, 1989. 28- Taylor E. B. Primitive Culture, Vol. 1, New York: 1924. 29- Theorizing Culture, Edited by: Barbara Adam and Stuart Allan, First Edition, London: UCL Press Limited, 1995. 30-

The Limitations of Globalization: Cases and Arguments, Edited by Alan Scott, London: Routledge, 1997.

31- Ulrich Beck, Risk Society: Towards a New Modernity, Translated by Mark Ritter, First Ed. London: Sage Publications, 1992. 32- Waters Malcolm.Globalization, First Edition, London and New York: Routledge, 1995.

‫ﻭ ﺍﻟﻭ ل ﻴﻥ ﺍﻟﺘ ﺭﻴ ﻭﺍﻟﺘ ﻴ‬ ‫ﻘﻪ ﺍ ﺴﺘ‬

‫ﺎل ﻤﻭ ﺎ‬ ‫‪.‬‬

‫ﺎﻟ‬

‫ﺎ ﺭ ﻜﺭﻴﻡ ﺍﻟ ﻜ‬

‫*‬

‫ﺘﻤ ﻴ‬ ‫ﻟﻘﺩ ﻜﺎﻥ ﻟﻸﺼﻭﻟﻴﻴﻥ ﻓﻀل ﺍﻟﺭﻴﺎﺩﺓ ﻓﻲ ﺘﻘﺩﻴﻡ ﻤـﻨﻬﺞ ﻤﺘﻜﺎﻤـل ﻟﻔﻬـﻡ ﺍﻟﺨﻁـﺎﺏ‬ ‫ﻼ ﻗﻭﻴﻤﺔ ﻟﻭ ﺍﺘﺒﻌـﺕ ﻭﺭﻭﻋﻴـﺕ ﺍﻷﺩﻭﺍﺕ ﺍﻟﺘـﻲ‬ ‫ﺍﻟﺸﺭﻋﻲ‪ ،‬ﻭﺍﺤﺘﻭﻯ ﻤﻨﻬﺠﻬﻡ ﻫﺫﺍ ﺴﺒ ﹰ‬ ‫ﺘﺴﺘﺼﺤﺏ ﻓﻲ ﻜل ﺴﺒﻴل ﻷﺩّﻯ ﺇﻟﻰ ﺍﺴﺘﺜﻤﺎﺭ ﺍﻟﺨﻁﺎﺏ ﺍﻟﺸﺭﻋﻲ ﺍﺴﺘﺜﻤﺎﺭﹰﺍ ﺼﺤﻴﺤﹰﺎ ‪ ،‬ﻭﻟﻡ‬ ‫ﻲ ﻋﻠﻰ ﺍﻟﺨﻁﺎﺏ ﺍﻟﺸﺭﻋﻲ ﺍﻟﻤﺘﻤﺜل ﻓـﻲ‬ ‫ﺘﻨﺤﺼﺭ ﺇﻴﺠﺎﺒﻴﺔ ﻭﺠﺩﻭﻯ ﻫﺫﺍ ﺍﻟﻤﻨﻬﺞ ﺍﻷﺼﻭﻟ ّ‬ ‫ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﺒل ﺘﻌﺩﻯ ﻫﺫﺍ ﺍﻹﻁﺎﺭ ﻭﺃﺜﺒﺕ ﺠﺩﺍﺭﺘﻪ ﻟﻔﻬـﻡ ﻜﺜﻴـﺭ ﻤـﻥ ﺍﻟﺨﻁﺎﺒـﺎﺕ‬ ‫ﻜﺎﻟﺨﻁﺎﺏ ﺍﻟﺩﻴﻨﻲ ﻭﺍﻟﺨﻁﺎﺏ ﺍﻟﻘﺎﻨﻭﻨﻲ ﺍﻟﻭﻀﻌﻲ ﻭﺍﻟﺨﻁﺎﺏ ﺍﻟﺴﻴﺎﺴـﻲ ﻭﻏﻴـﺭ ﺫﻟـﻙ ‪،‬‬ ‫ﻓﺄﺼﺒﺢ ﻋﻠﻤﹰﺎ ﻻ ﻴﺴﺘﻐﻨﻲ ﻋﻨﻪ ﺭﺠﺎل ﺍﻟﻔﻘﻪ ﻭﺍﻟﻘﺎﻨﻭﻥ ﻭﺍﻟﻘﻀﺎﺀ ﻭﻜل ﻤﻥ ﻴﺭﻭﻡ ﺘﺤﺎﺸـﻲ‬ ‫ﺍﻟﺴﻁﺤﻴﺔ ﻭﺍﻟﺴﺫﺍﺠﺔ ﻭﺍﻟﺘﻨﻁﻊ ﻓﻲ ﻓﻬـﻡ ﺍﻟﻨﺼـﻭﺹ ﻭﺘﻔﺴـﻴﺭﻫﺎ ﻭﺘﻜﻴﻴـﻑ ﺍﻟﻭﻗـﺎﺌﻊ‬ ‫ﻭﺍﻟﻤﺴﺘﺠﺩﺍﺕ ﻭﺘﺯﻭﻴﺩﻫﺎ ﺒﺎﻟﺤﻜﻡ‪.‬‬ ‫ﻭﺍﻟﻨﺎﻅﺭ ﻓﻲ ﻤﺒﺎﺤﺙ ﻫﺫﺍ ﺍﻟﻌﻠﻡ ﻴﺩﺭﻙ ﻜﻴﻑ ﺘﺘﻡ ﺩﺭﺍﺴﺔ ﺍﻟﺨﻁﺎﺏ ﻭﺘﺴﺘﺘ ّﻡ ‪ ،‬ﻭﻜﻴﻑ‬ ‫ﺘﺤﻠل ﻋﻨﺎﺼﺭﻩ ﺒﺤﺴﺏ ﺍﻟﻭﻀﻊ ﻭﺍﻟﻤﺘﻜﻠﻡ ﻭﺍﻟﺴﺎﻤﻊ؟ ﻭﻤﺎ ﺍﻟﺫﻱ ﻴﺠﺏ ﺭﺼﺩﻩ ﻤﻤﺎ ﻴﺤـﻴﻁ‬ ‫ﺒﺎﻟﺨﻁﺎﺏ ﻤﻥ ﻅﺭﻭﻑ ﻭﺃﺤﻭﺍل؟ ﻭﻜﻴﻑ ﻴﻀﻊ ﻗﻴﺩ ﺒﺤﺜﻪ ﺍﻟﻘﺭﺍﺌﻥ ﺍﻟﺘﻲ ﺘﺤﻴﻁ ﺒﺎﻟﺨﻁـﺎﺏ‬ ‫ﻤﻥ ﺍﻟﺴﻴﺎﻗﻴﺔ ﻭﺍﻟﻤﻘﺎﻤﻴﺔ‪ ،‬ﺍﻟﺤﺎﻟﻴﺔ ﻭﺍﻟﻤﻘﺎﻟﻴﺔ‪ ،‬ﺍﻟﻤﻌﻨﻭﻴﺔ ﻭﺍﻟﻠﻔﻅﻴﺔ؟ ﻭﺍﻟﺘـﻲ ﺘﻌﻤـل ﻜﻠﱡﻬـﺎ‬ ‫*ﺃﺳﺘﺎ ﻣﺴﺎﻋﺪ ‪ -‬ﻠﻴﺔ ﻣﻌﺎﺭ ﺍﻟﻮﺣﻲ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ ‪ -‬ﺍﳉﺎﻣﻌﺔ ﺍﻹﺳ ﻣﻴﺔ ﺍﻟﻌﺎﳌﻴﺔ ‪ -‬ﻣﺎﻟﻴﺰﻳﺎ‪.‬‬

‫‪1423200214‬א‪‬א‪‬א‪‬א‪‬‬ ‫ل ﺫﻟﻙ ﻤﻥ ﺃﺠل ﻓﻬﻡ ﺍﻟﺨﻁﺎﺏ‬ ‫ﻤﺘﻀﺎﻓﺭ ﹰﺓ ﻟﻠﻜﺸﻑ ﻋﻥ ﺍﻟﻤﺭﺍﺩ ﻤﻥ ﺍﻟﻨﺹ ﺍﻟﺘﺸﺭﻴﻌﻲ ‪ ،‬ﻭﻜ ﱡ‬ ‫ﺍﻟﺸﺭﻋﻲ ﻓﻬﻤﹰﺎ ﺼﺤﻴﺤﹰﺎ ﺜ ّﻡ ﺘﻨـﺯﻴﻠﻪ ﻓﻲ ﻤﻨﺎﻁﺎﺘﻪ ﻭﻤﻭﻀﻭﻋﺎﺘﻪ ﺒﺼﻭﺭﺓ ﻤﺴﺩّﺩﺓ ﺃﻴﻀﹰﺎ‪.‬‬ ‫ﻭﻫﺫﻩ ﺍﻟﺩﺭﺍﺴﺔ ﺘﺤﺎﻭل ﻋﺭﺽ ﺤﺎﻟﺔ ﻭﺍﺤﺩﺓ ﺃﻭ ﻗﺭﻴﻨﺔ ﻭﺍﺤﺩﺓ ﻭﺃﺜﺭﻫﺎ ﻋﻠـﻰ ﻓﻬـﻡ‬ ‫ﺍﻟﺨﻁﺎﺏ ﺍﻟﺸﺭﻋﻲ ﻭﺘﻨـﺯﻴﻠﻪ ﻤﻥ ﺨﻼل ﺃﻗﻭﺍل ﺍﻷﺼﻭﻟﻴﻴﻥ ﻭﺃﺩﻟﺘﻬﻡ ﻓﻲ ﺫﻟـﻙ‪ ،‬ﻭﻫـﻲ‬ ‫ﻻ ﻟﻀﺒﻁﻬﺎ ﻭﺘﻘﻨﻴﻨﻬﺎ ‪ ،‬ﻜﻤﺎ ﺘﺴﻌﻰ‬ ‫ﺍﻻﺴﺘﻔﺼﺎل ﺃﻭ ﺘﺭﻜﻪ‪ ،‬ﻭﺘﺤﺎﻭل ﺃﻴﻀﹰﺎ ﺃﻥ ﺘﻀﻊ ﺃﺼﻭ ﹰ‬ ‫ﺨﻼل ﺍﻟﻌﺭﺽ ﺃﻥ ﺘﺼﺤﺢ ﺃﺨﻁﺎﺀﹰﺍ ﻴﻤﻜﻥ ﺃﻥ ﺘﻌﺘﺭﻱ ﻁﺭﻴﻕ ﺒﻌﺽ ﺍﻟﻤﻔﺘﻴﻥ ﺃﻭ ﺍﻟﻘﻀﺎﺓ‪،‬‬ ‫ﻭﺘﻘﺩﻡ ﺇﺭﺸﺎﺩﺍﺕ ﻟﻠﻤﺅﺴﺴﺔ ﺍﻟﻘﻀﺎﺌﻴﺔ ﻭﺍﻟﺘﻨﻔﻴﺫﻴﺔ ﻭﺍﻟﻤﻨﺘﺼﺒﻴﻥ ﻟﻠﻔﺘﻭﻯ‪.‬‬ ‫ﻤ‬

‫ﺍ ﺴﺘ‬

‫ﺎل ﻭ ﻜﺎل ﺍﻟ‬

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‫ﺍﻻﺴﺘﻔﺼﺎل ﻋﻠﻰ ﻭﺯﻥ ﺍﻻﺴﺘﻔﻌﺎل‪ ،‬ﻭﻤﺎﺩﺓ " ﺍﺴﺘﻔﻌل" ﻓﻲ ﺍﻟﻌﺭﺒﻴﺔ ﺘﻔﻴﺩ ﺍﻟﻁﻠـﺏ‪،‬‬ ‫ﻓﻘﻭﻟﻨﺎ‪ :‬ﺃﺴﺘﻐﻔﺭ ﺍﷲ‪ :‬ﺃﻱ ﺃﻁﻠﺏ ﻤﻐﻔﺭﺘﹶﻪ‪ ،‬ﻓﺎﻻﺴﺘﻔﺼﺎل ﻴﻌﻨﻲ ﻁﻠﺏ ﺍﻟﺘﻔﺼﻴل‪ ،‬ﻴﻘﺎل ﻓﺼّل‬ ‫ﺍﻟﻜﻼ َﻡ ﺇﺫﺍ ﺒﻴّﻨﻪ ﺒﺩﻗﺎﺌﻘﻪ )‪ ،(1‬ﻭﺍﻟﻤﻘﺼﻭﺩ ﻫﻨﺎ‪ :‬ﻁﻠﺏ ﺘﻔﺼﻴل ﺃﻤﺭ ﻫﻭ ﻤﻅﻨﹼﺔ ﺍﺨﺘﻼﻑ ﺍﻟﺤﻜﻡ‬ ‫ﺍﻟﺸﺭﻋﻲ ﻟﻭ ﺘ ّﻡ ﺍﻟﺘﺤﻘﻕ ﻤﻥ ﺸﺭﻋﻴﺘﻪ ﺃﻭ ﺘ ّﻡ ﺍﻟﺘﺤﻘﻕ ﻤﻥ ﻭﺠﻭﺩﻩ ﺒﻌﺩ ﻤﻌﺭﻓﺔ ﻤﺸـﺭﻭﻋﻴﺘﻪ‬ ‫ﺒﺩﻟﻴل ﺁﺨﺭ‪.‬‬ ‫ﻭﻴﺸﻤل ﺫﻟﻙ ﺤﺎﻟﺘﻴﻥ ﺍﺜﻨﺘﻴﻥ‪:‬‬ ‫ﺍﻟ ﺎﻟ ﺍ ﻭﻟ ‪ :‬ﺍﻻﺴﺘﻔﺼﺎل ﻓﻲ ﻤﺭﺤﻠﺔ ﺍﻟﻔﻬﻡ ﻭﺍﻟﻤﺸﺭﻭﻋﻴﺔ‪ ،‬ﻭﻴﻌﻨﻰ ﺒﺫﻟﻙ ﻭﻗﻭﻉ‬ ‫ﺍﻻﺴﺘﻔﺼﺎل ﻭﺘﻭﺠﻬﻪ ﺇﻟﻰ ﺩﻻﻟﺔ ﺍﻟﺩﻟﻴل ﺍﻟﺸﺭﻋﻲ‪ ،‬ﻭﻴﻌ ّﻡ ﺫﻟﻙ‪:‬‬ ‫ﻲ ﺫﺍﺘﻪ‪ ،‬ﻜﺄﻥ ﻴﺴﺘﻔﺼل ﺍﻟﺭﺴﻭل )‪(‬ﻋﻥ ﺸﻲﺀ‬ ‫ﺃ‪ -‬ﺃﻥ ﻴﺘ ّﻡ ﺍﻻﺴﺘﻔﺼﺎل ﻓﻲ ﺍﻟﺩﻟﻴل ﺍﻟﺸﺭﻋ ّ‬ ‫ﺜ ّﻡ ﻴﺤﻜﻡ ﻭﻓﻘﹰﺎ ﻟﺫﻟﻙ‪.‬‬

‫)‪ (1‬ﺍﺑﻦ ﻣﻨﻈﻮﺭ‪ ،‬ﺃﺑﻮ ﺍﻟﻔ ﻞ ﳏ ﺪ ﺑﻦ ﻣﻜﺮﻡ‪ ،‬ﻟﺴـﺎﻥ ﺍﻟﻌـﺮﺏ ‪، 1 ،‬ﺩﺍﺭ‬ ‫‪ 521/11‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪ ،‬ﻭﺍﻟﺰﺑﻴﺪ ‪ ،‬ﳏ ﺪ ﻣﺮﺗ‬

‫ﺎﺩﺭ‪ ،‬ﺑ ﲑﻭﺕ‪1990-1410 ، ،‬ﻡ ‪،‬‬

‫‪ ،‬ﺗﺎﺝ ﺍﻟﻌﺮﻭﺱ ‪ ، 1 ،‬ﺍﳌﻄﺒﻌﺔ ﺍ ﲑﻳﺔ‪ ،‬ﻣﺼﺮ ‪1306 ،‬ﻫ ‪.59/8 ،‬‬

‫ﻨﺤﻭ ﺍﻟﻭﺼل ﺒﻴﻥ ﺍﻟﺘﱠﺸﺭﻴﻊ ﻭﺍﻟﺘﻁﱠﺒﻴﻕ‬

‫‪…. .‬‬

‫ﺩ‪ .‬ﺼﺎﻟﺢ ﻗﺎﺩﺭ ﻜﺭﻴﻡ ﺍﻟﺯﻨﻜﻲ‬

‫ﺏ‪ -‬ﺃﻥ ﻴﺘ ّﻡ ﺍﻻﺴﺘﻔﺼﺎل ﺃﻭ ﻴﻁﻠﺏ ﻤﻥ ﺠﺎﻨﺏ ﺍﻟﻤﺠﺘﻬﺩ ﻤﺒﺘﻐﻴﹰﺎ ﺍﻟﻜﺸﻑ ﻋﻤـﺎ ﻴﻨـﺩﺭﺝ‬ ‫ﺘﺤﺕ ﺍﻟﺤﻜﻡ ﺍﻟﺸﺭﻋﻲ ﺍﻟﻤﻔﻬﻭﻡ ﻤﻥ ﺍﻟﺩﻟﻴل ﻤﻥ ﺠﺯﺌﻴﺎﺕ ﻭﺃﻓـﺭﺍﺩ ﻭﺤـﺎﻻﺕ‪ ،‬ﻭﺫﻟـﻙ‬ ‫ﻜﺎﻻﺴﺘﻔﺼﺎل ﻋﻥ ﺍﻟﻤﺨﺼﺹ ﻟﻠﻔﻅ ﺍﻟﻌﺎﻡ‪ ،‬ﻭﺍﻟﻤﻘﻴﺩ ﻟﻠﻔﻅ ﺍﻟﻤﻁﻠﻕ‪.‬‬ ‫ﺍﻟ ﺎﻟ ﺍﻟﺜﺎ ﻴ ‪ :‬ﺍﻻﺴﺘﻔﺼﺎل ﻓﻲ ﻤﺭﺤﻠﺔ ﺍﻹﻴﻘﺎﻉ ﻭﺍﻟﺘﻨـﺯﻴل‪ ،‬ﻭﻴﻌﻨﻰ ﺒﻪ ﺃﻥ ﻴـﺘ ّﻡ‬ ‫ﻲ ﻋﻨـﺩ‬ ‫ﺍﻻﺴﺘﻔﺼﺎل ﺃﻭ ﻴﻁﻠﺏ ﻤﻥ ﺠﺎﻨﺏ ﺍﻟﻤﺠﺘﻬﺩ ﻤﺒﺘﻐﻴﹰﺎ ﺘﺤﻘﻴﻕ ﻤﻨـﺎﻁ ﺤﻜـﻡ ﺸـﺭﻋ ّ‬ ‫ﺍﻟﺘﻨـﺯﻴل ﻋﻠﻰ ﻭﺍﻗﻌﺔ ﺸﺭﻋﻴﺔ‪ ،‬ﻟﻴﺸﺨﺹ ﺍﻟﺤﺎﻟﺔ ﺍﻟﺘﻲ ﺘﻤﺜﻠﺘﻬﺎ ﺍﻟﺤﺎﺩﺜﺔ ﻤﻤﺎ ﻴﻨﺩﺭﺝ ﺘﺤﺕ‬ ‫ﺍﻟﻨﻭﻉ‪ ،‬ﻜﺎﻻﺴﺘﻔﺼﺎل ﻓﻲ ﺴﺭﻗﺔ ﺸﺨﺹ ﺃﺴﺒﺎﺒﹰﺎ ﻭﺸﺭﻭﻁﹰﺎ ﻭﻤﻭﺍﻨﻊ ﻟﻠﺘﺤﻘﻕ ﻤﻥ ﺍﻨـﺩﺭﺍﺠﻬﺎ‬ ‫ﺘﺤﺕ ﺍﻟﺴﺭﻗﺔ ﺍﻟﻤﻭﺠﺒﺔ ﻟﻠﻘﻁﻊ ‪.‬‬ ‫ﻭﻴﻠﺯﻡ ﻤﻥ ﺍﻻﺴﺘﻔﺼﺎل ﻭﻗﻭﻉ ﺍﻟﺘﻔﺼﻴل ﻓﻲ ﺍﻟﺤﻜﻡ ﺃﻭ ﺍﻟﻤﻭﻀﻭﻉ‪ ،‬ﻟﺫﺍ ﺠُﻌل ﻤﻁﻠﻕ‬ ‫ﺘﻔﺼﻴل ﺍﻟﺸﺎﺭﻉ ﺒﻤﺜﺎﺒﺔ ﺍﺴﺘﻔﺼﺎﻟﻪ ﻭﺇﻥ ﻟﻡ ﻴﻜﻥ ﻓﻲ ﺼﻴﻐﺔ ﺴﺅﺍل‪ ،‬ﺒﺄﻥ ﺘﻌﺭﺽ ﺍﻟﻤﺴـﺄﻟﺔ‬ ‫ﻋﻠﻰ ﺍﻟﺸﺎﺭﻉ ﺒﺼﻭﺭﺓ ﻋﺎﻤﺔ ﺸﺎﻤﻠﺔ ﻷﺤﻭﺍل ﻤﺘﻌﺩﺩﺓ‪ ،‬ﻓﻴﻔﺭﻕ ﺍﻟﺸﺎﺭﻉ ﺒﻴﻥ ﺤﺎل ﻭﺤـﺎل‪،‬‬ ‫ﻓﻴﻌﻁﻲ ﻟﻜل ﺤﺎل ﻤﺎ ﻴﻨﺎﺴﺒﻬﺎ ﻤﻥ ﺍﻷﺤﻜﺎﻡ‪ ،‬ﻭﻤﺜﺎل ﺫﻟﻙ ﻗﻭل ﺍﻟﺭﺴﻭل )‪ (‬ﻟﻤﻥ ﺴـﺄﻟﺘﻪ‪:‬‬ ‫ﺕ ﺍﻟﻤﺎﺀ")‪ ، (1‬ﻓﺘﻀـﻤﻥ‬ ‫ﻫل ﻋﻠﻰ ﺍﻟﻤﺭﺃﺓ ﻤﻥ ﻏﺴل ﺇﺫﺍ ﺍﺤﺘﻠﻤﺕ؟ ﻓﻘﺎل)‪ ":(‬ﻨﻌﻡ ﺇﺫﺍ ﺭﺃ ِ‬ ‫ﻲ ﺍﺴﺘﻔﺼﺎ ﹰ‬ ‫ﻫﺫﺍ ﺍﻟﺠﻭﺍﺏ ﺍﻟﺘﻔﺼﻴﻠ ّ‬ ‫ﻻ ﺒﻤﺜﺎﺒﺔ ﺴﺅﺍﻟﻪ )‪ :(‬ﻫل ﺘﺭﻯ ﺍﻟﻤﺭﺃﺓ ﻤﺎﺀً؟ ﻓﺈﺫﺍ ﻗﻴل‪:‬‬ ‫ﻨﻌﻡ‪ ،‬ﻭﺠﺏ ﻋﻠﻴﻬﺎ ﺍﻟﻐﺴل‪ ،‬ﻭﺇﺫﺍ ﻜﺎﻥ ﺍﻟﺠﻭﺍﺏ ‪ :‬ﻻ‪ ،‬ﻟﻡ ﻴﺠﺏ ﺸﻴﺌﹰﺎ ‪ ،‬ﻭﻟﻴﺱ ﻓﻲ ﺍﻟﺤـﺩﻴﺙ‬ ‫ﻥ ﺍﻟﻤﺭﺃﺓ ﺘﺭﻯ ﺍﻟﻤﺎﺀ‪ .‬ﻭﺍﻟﺤﻜﻡ ﻓﻲ ﻫﺫﺍ ﺍﻟﻤﺜﺎل ﻭﺃﻀﺭﺍﺒﻪ ﻭﺍﻀﺢ ﻻ ﻨﺘﻁﺭﻕ‬ ‫ﺩﻻﻟﺔ ﻋﻠﻰ ﺃ ّ‬ ‫ﺇﻟﻴﻪ‪.‬‬ ‫ﺍﻟ ﺎﺭﻉ ﻭﺍ ﺴﺘ‬

‫ﺎل‪:‬‬

‫ﻲ ﺍﻟـﺫﻱ‬ ‫ﻥ ﻨﻅﺭﺓ ﻓﻲ ﺍﻷﺤﺎﺩﻴﺙ ﺍﻟﻨﺒﻭﻴﺔ ﺍﻟﺸﺭﻴﻔﺔ ﺘﺭﻴﻨﺎ ﺃﻫﻤﻴﺔ ﺍﻟﻤﻭﻗﻊ ﺍﻷﺼـﻭﻟ ّ‬ ‫ﺇّ‬ ‫ﻴﺅﺩﱢﻴﻪ ﺍﻻﺴﺘﻔﺼﺎل ﻓﻲ ﺍﻟﺘﺸﺭﻴﻊ ﺍﻹﺴﻼﻤﻲ‪ ،‬ﻓﻘﺩ ﻜـﺎﻥ ﻤـﻥ ﻤـﻨﻬﺞ ﺍﻟﺭﺴـﻭل )‪(‬ﺃﻥ‬ ‫ﻴﺴﺘﻔﺼل ﻭﻴﺒﺤﺙ ﻭﻴﺴﺘﻘﺼﻲ ﺤﻘﺎﺌﻕ ﺍﻟﺘﺼﺭﻓﺎﺕ ﻭﺍﻟﻭﻗﺎﺌﻊ ﺍﻟﺘﻲ ﺘﻘﻊ ﺒﺤﻴﺙ ﻴﻜﻭﻥ ﻏﺎﻴـﺔ‬ ‫)‪ (1‬ﻣﺴﻠﻢ ‪ ،‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﺸﺮﺡ ﺍﻟﻨﻮﻭﻱ ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﺑﲑﻭﺕ‪.224-223/3،1983-1403 ،‬‬

‫‪1423200214‬א‪‬א‪‬א‪‬א‪‬‬ ‫ﻓﻲ ﺍﻟﺒﻴﺎﻥ ﻭﺍﻹﻴﻀﺎﺡ‪ ،‬ﻭﻤﻥ ﺫﻟﻙ ﻗﺼﺔ ﻤﺎﻋﺯ ﺒﻥ ﻤﺎﻟﻙ)‪ ،(1‬ﻓﻘﺩ ﺃﺨﺭﺝ ﺍﻟﺸﻴﺨﺎﻥ ﻋﻥ ﺃﺒﻲ‬ ‫ﻫﺭﻴﺭﺓ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ ﺃﻨﻪ ﻗﺎل‪ " :‬ﺃﺘﻰ ﺭﺠل ﺍﻟﻰ ﺭﺴﻭل ﺍﷲ )‪ (‬ﻭﻫﻭ ﻓﻲ ﺍﻟﻤﺴـﺠﺩ‪،‬‬ ‫ﻓﻨﺎﺩﺍﻩ ﻓﻘﺎل‪ :‬ﻴﺎ ﺭﺴﻭل ﺍﷲ‪ ،‬ﺇﻨﻲ ﺯﻨﻴﺕ‪ ،‬ﻓﺄﻋﺭﺽ ﻋﻨﻪ‪ ،‬ﺤﺘﻰ ﺭﺩﺩ ﻋﻠﻴﻪ ﺃﺭﺒﻊ ﻤـﺭﺍﺕ‪،‬‬ ‫ﻓﻠﻤﺎ ﺸﻬﺩ ﻋﻠﻰ ﻨﻔﺴﻪ ﺃﺭﺒﻊ ﺸﻬﺎﺩﺍﺕ‪ ،‬ﺩﻋﺎﻩ ﺍﻟﻨﺒ ّ‬ ‫ﻙ ﺠﻨﻭﻥ؟ ﻗﺎل‪ :‬ﻻ‪ ،‬ﻗﺎل‪:‬‬ ‫ﻲ )‪ (‬ﻓﻘﺎل‪ :‬ﺃﺒ َ‬ ‫ﻲ‪ :‬ﺍﺫﻫﺒﻭﺍ ﺒﻪ ﻓﺎﺭﺠﻤﻭﻩ")‪.(2‬‬ ‫ﻓﻬل ﺃﺤﺼﻨﺕ؟ ﻗﺎل‪ :‬ﻨﻌﻡ‪ ،‬ﻓﻘﺎل ﺍﻟﻨﺒ ّ‬ ‫ﻭﻓﻲ ﺒﺎﺏ ﺍﻟﻘﺼﺎﺹ ﻭﺭﺩ ﻓﻲ ﺼﺤﻴﺢ ﻤﺴﻠﻡ ﻋﻥ ﺴِﻤﺎﻙ ﺒﻥ ﺤﺭﺏ ﺃﻥ ﻋﻠﻘﻤﺔ ﺒﻥ‬ ‫ﻥ ﺃﺒﺎﻩ ﺤﺩّﺜﻪ ﻗﺎل‪ :‬ﺇﻨﻲ ﻟﻘﺎﻋﺩ ﻤﻊ ﺍﻟﻨﺒ ّ‬ ‫ﻭﺍﺌل ﺤﺩّﺜﻪ ﺃ ّ‬ ‫ﻲ )‪(‬ﺇﺫ ﺠﺎﺀ ﺭﺠل ﻴﻘﻭﺩ ﺁﺨﺭ ﺒﻨﺴﻌﺔ‬ ‫) ‪(3‬‬

‫ﻓﻘﺎل‪ :‬ﻴﺎ ﺭﺴﻭل ﺍﷲ‪ :‬ﻫﺫﺍ ﻗﺘل ﺃﺨﻲ‪ ،‬ﻓﻘﺎل ﺭﺴﻭل ﺍﷲ )‪":(‬ﺃﻗﺘﻠﺘﻪ؟ ﻓﻘﺎل ﺇﻨـﻪ ﻟـﻭﻟﻡ‬

‫ﻴﻌﺘﺭﻑ ﺃﻗﻤﺕ ﻋﻠﻴﻪ ﺍﻟﺒﻴﻨﺔ‪ ،‬ﻗﺎل‪ :‬ﻨﻌﻡ ﻗﺘﻠﺘﻪ‪ ،‬ﻗﺎل‪ :‬ﻜﻴﻑ ﻗﺘﻠﺘﻪ؟ ﻗﺎل‪ :‬ﻜﻨﺕ ﺃﻨﺎ ﻭﻫﻭ ﻨﺨﺘﺒﻁ‬ ‫ﻤﻥ ﺸﺠﺭﺓ ﻓﺴﺒﻨﻲ ﻓﺄﻏﻀﺒﻨﻲ ﻓﻀﺭﺒﺘﻪ ﺒﺎﻟﻔﺄﺱ ﻋﻠﻰ ﻗﺭﻨﻪ‬

‫) ‪(4‬‬

‫ﻲ)‪:(‬‬ ‫ﻓﻘﺘﻠﺘﻪ‪ ،‬ﻓﻘﺎل ﻟﻪ ﺍﻟﻨﺒ ّ‬

‫ﻻ ﻜﺴﺎﺌﻲ ﻭﻓﺄﺴﻲ‪ ،‬ﻗﺎل‪ :‬ﻓﺘـﺭﻯ‬ ‫ﻫل ﻟﻙ ﻤﻥ ﺸﻲﺀ ﺘﺅﺩﱢﻴﻪ ﻋﻥ ﻨﻔﺴﻪ؟ ﻗﺎل‪ :‬ﻤﺎ ﻟﻲ ﻤﺎل ﺇ ﹼ‬ ‫ﻗﻭﻤﻙ ﻴﺸﺘﺭﻭﻨﻙ؟ ﻗﺎل ﺃﻨﺎ ﺃﻫﻭﻥ ﻋﻠﻰ ﻗﻭﻤﻲ ﻤﻥ ﺫﻟﻙ‪ ،‬ﻓﺭﻤﻰ ﺇﻟﻴﻪ ﺒﻨﺴﻌﺘﻪ‪ ،‬ﻭﻗﺎل‪ :‬ﺩﻭﻨﻙ‬ ‫ﺼﺎﺤﺒﻙ")‪.(5‬‬ ‫ﻭﻟﻡ ﻴﻜﻥ ﻫﺫﺍ ﺍﻻﺴﺘﻔﺼﺎل ﻤﻨﻪ ﺃﻤﺭﹰﺍ ﻤﺨﺘﺼﹰﺎ ﺒـﺄﺒﻭﺍﺏ ﺍﻻﺤﺘﻴـﺎﻁ ﻤـﻥ ﺍﻟﺤـﺩ‬ ‫ﻭﺍﻟﻘﺼﺎﺹ‪ ،‬ﺒل ﻜﺎﻥ ﻋﺎﻤﹰﺎ ﻓﻲ ﺠﻤﻴﻊ ﺍﻷﺒﻭﺍﺏ ‪ ،‬ﻓﻔﻲ ﺒﺎﺏ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻗﺼـﺔ ﺍﻷﻋﺭﺍﺒـﻲ‬ ‫)‪ (1‬ﻫﻮ ﻣﺎﻋﺰ ﺑﻦ ﻣﺎﻟﻚ ﺍﻷﺳﻠ ﻲ‪ ،‬ﻳﻘﺎﻝ ﺍﲰ ﻋﺮﻳ ‪ ،‬ﻭﻣﺎﻋﺰ ﻟﻘ ‪ ،‬ﻭﺑﻌ‬

‫ﺗ ﺮﺍﺟﻢ ﻭﺟﻌﻠ ﻮﺍ‬

‫ﺍﳌﺘﺮﲨ ﻟ ﺟﻌﻠﻮﺍ ﻟ‬

‫ﺍﳌﺮﺟﻮﻡ ﻣﺎﻋﺰﺍ ﺃﺑﺎ ﻋﺒﺪ ﺍ ‪ .‬ﻳﻨﻈﺮ‪ :‬ﺍﳉﺰﺭ ‪ ،‬ﺃﺑﻮ ﺍ ﺴﻦ ﻋﻠﻲ ﺑﻦ ﳏ ﺪ‪ ،‬ﺃﺳﺪ ﺍﻟﻐﺎﺑﺔ ﰲ ﻣﻌﺮﻓﺔ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻘﻴﻖ ﳏ ﺪ ﺍﻟﺒﻨ ﺎ‬ ‫ﻭﳏ ﺪ ﻋﺎﺷﻮﺭ ﻭﳏ ﻮﺩ ﻓﺎﻳﺪ‪ ،‬ﺩﺍﺭ ﺍﻟﺸﻌ ‪ ،58/5 :‬ﻭﺍﻟﻌﺴﻘ‬ ‫ﲤﻴﻴﺰ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻘﻴﻖ‬

‫‪ ،‬ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ ﺃﺑﻮ ﺍﻟﻔ ﻞ ﺃ ﺪ ﺑﻦ ﻋﻠ ﻲ‪ ،‬ﺍﻹﺻـﺎﺑﺔ ﰲ‬

‫ﳏ ﺪ ﺍﻟﺰﻳ ‪ ،1 ،‬ﻣﻄﺒﻌﺔ ﺍﻟﻜﻠﻴﺎﺕ ﺍﻷﺯﻫﺮﻳﺔ‪1976-1396 ،‬ﻡ‪.52/4 ،‬‬

‫)‪ (2‬ﺍﻟﺒ ﺎﺭ ‪ ،‬ﳏ ﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ‪،‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﺑﲑﻭﺕ‪1986-1407 ،‬ﻡ ‪.178/4 ،‬‬ ‫)‪ (3‬ﺍﻟﻨﺴﻌﺔ ﺳﲑ ﻣ ﻔﻮﺭ ﳚﻌﻞ ﺯﻣﺎﻣﺎ ﻟﻠﺒﻌﲑ ﻭ ﲑ ‪ .‬ﺍﳉﺰﺭ ‪ ،‬ﺃﺑﻮ ﺍﻟﺴﻌﺎﺩﺍﺕ ﺪ ﺍﻟﺪﻳﻦ ﺑﻦ ﳏ‬

‫ﺪ‪ ،‬ﺍﻟﻨﻬﺎﻳـﺔ ﰲ ﻏﺮﻳـﺐ‬

‫ﺍﳊﺪﻳﺚ ﻭﺍﻷﺛﺮ‪ ،‬ﻘﻴﻖ ﳏ ﻮﺩ ﳏ ﺪ ﺍﻟﻄﻨﺎﺟﻲ ‪ ، 2 ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪1979- 1399 ،‬ﻡ ‪.48/5 ،‬‬ ‫)‪(4‬‬

‫ﺮﻧ ﺃ ﺟﺎﻧ ﺭﺃﺳ ‪.‬‬

‫)‪ (5‬ﻣﺴﻠﻢ ‪ ،‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﺸﺮﺡ ﺍﻟﻨﻮﻭﻱ‪.173-172/11،‬‬

‫ﻨﺤﻭ ﺍﻟﻭﺼل ﺒﻴﻥ ﺍﻟﺘﱠﺸﺭﻴﻊ ﻭﺍﻟﺘﻁﱠﺒﻴﻕ‬

‫‪…. .‬‬

‫ﺩ‪ .‬ﺼﺎﻟﺢ ﻗﺎﺩﺭ ﻜﺭﻴﻡ ﺍﻟﺯﻨﻜﻲ‬

‫ﺍﻟﻤﺠﺎﻤﻊ ﺃﻫﻠﻪ ﻓﻲ ﻨﻬﺎﺭ ﺭﻤﻀﺎﻥ‪ ،‬ﻋﻥ ﺃﺒﻲ ﻫﺭﻴﺭﺓ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎل‪ :‬ﺠـﺎﺀ ﺭﺠـل‬ ‫ﻲ )‪ :(‬ﻓﻘﺎل ﻫﻠﻜﺕ ﻴﺎ ﺭﺴﻭل ﺍﷲ‪ ،‬ﻗﺎل‪ :‬ﻭﻤﺎ ﺃﻫﻠﻜﻙ؟ ﻗـﺎل‪ :‬ﻭﻗﻌـﺕ ﻋﻠـﻰ‬ ‫ﺇﻟﻰ ﺍﻟﻨﺒ ّ‬ ‫ﺍﻤﺭﺃﺘﻲ ﻓﻲ ﺭﻤﻀﺎﻥ‪ ،‬ﻗﺎل‪ :‬ﻫل ﺘﺠﺩ ﻤﺎ ﺘﻌﺘﻕ ﺭﻗﺒﺔﹰ؟ ﻗﺎل‪ :‬ﻻ‪ ،‬ﻗﺎل‪ :‬ﻓﻬل ﺘﺴـﺘﻁﻴﻊ ﺃﻥ‬ ‫ﺘﺼﻭﻡ ﺸﻬﺭﻴﻥ ﻤﺘﺘﺎﺒﻌﻴﻥ؟ ﻗﺎل‪ :‬ﻻ‪ ،‬ﻗﺎل‪ :‬ﻓﻬل ﺘﺠﺩ ﻤﺎ ﺘﻁﻌﻡ ﺴﺘﻴﻥ ﻤﺴﻜﻴﻨﺎﹰ؟ ﻗﺎل‪،(1)"… :‬‬ ‫ﻭﻤﻥ ﺫﻟﻙ ﺃﻴﻀﹰﺎ ﺤﺩﻴﺙ ﺃﺒﻲ ﻫﺭﻴﺭﺓ‪ :‬ﺃﺘﻰ ﺍﻟﻨﺒ ّ‬ ‫ﻲ )‪ (‬ﺭﺠل ﺃﻋﻤﻰ‪ ،‬ﻓﻘﺎل ﻴﺎ ﺭﺴـﻭل ﺍﷲ‬ ‫ﺇﻨﻪ ﻟﻴﺱ ﻟﻲ ﻗﺎﺌﺩ ﻴﻘﻭﺩﻨﻲ ﺇﻟﻰ ﺍﻟﻤﺴﺠﺩ‪ ،‬ﻓﺴﺄﻟﻪ ﺃﻥ ﻴُﺭﺨﺹ ﻟـﻪ ﻓﻴﺼـﻠﻲ ﻓـﻲ ﺒﻴﺘـﻪ ‪،‬‬ ‫ﻓﺭﺨﺹ ﻟﻪ‪ ،‬ﻓﻠﹼﻤﺎ ﻭﻟﹼﻰ ﺩﻋﺎﻩ ﻓﻘﺎل‪":‬ﻫل ﺘﺴﻤﻊ ﺍﻟﻨﺩﺍﺀ ﺒﺎﻟﺼﻼﺓ؟" ﻗـﺎل‪ :‬ﻨﻌـﻡ‪ ،‬ﻗـﺎل‪" :‬‬ ‫ﻓﺄﺠﺏ")‪ ،(2‬ﻭﻓﻲ ﺒﺎﺏ ﺍﻟﻤﻌﺎﻤﻼﺕ ﻋﻥ ﺴﻌﺩ ﻗﺎل‪ :‬ﺴﺌل ﺭﺴﻭل ﺍﷲ )‪(‬ﻋﻥ ﺒﻴـﻊ ﺍﻟﺘﻤـﺭ‬ ‫ﺒﺎﻟﺭﻁﺏ‪ ،‬ﻓﻘﺎل ﻟﻤﻥ ﺤﻭﻟﻪ‪ " :‬ﺃﻴﻨﻘﺹ ﺍﻟﺭﻁﺏ ﺇﺫﺍ ﻴَﺒﺱَ؟ ﻗﺎﻟﻭﺍ‪ :‬ﻨﻌﻡ‪ ،‬ﻓﻨﻬﻰ ﻋﻨﻪ"‬

‫) ‪(3‬‬

‫ﻭﻏﻴﺭ‬

‫ﺫﻟﻙ‪.‬‬ ‫ﻭﻤﺎ ﻭﺭﺩ ﻋﻨﻪ ﺼﻠﻰ )‪ (‬ﻤﻥ ﺍﺴﺘﻔﺼﺎل ﻻ ﻴﻌﻨﻲ ﺒﺎﻟﻀﺭﻭﺭﺓ ﺃﻨﻪ ﻜﺎﻥ ﻴﺴﺘﻔﺼل‬ ‫ﻓﻲ ﻜل ﺍﻷﻤﻭﺭ ﺼﻐﻴﺭﻫﺎ ﻭﻜﺒﻴﺭﻫﺎ ﻭﻋﻥ ﻜل ﻤﺎ ﻴﺨﻁﺭ ﻋﻠﻰ ﺍﻟﺒﺎل ﻭﻜـل ﻤـﺎ ﻴﺤـﻴﻁ‬ ‫ﺒﺎﻟﺘﺼﺭﻑ ﻤﻥ ﺍﺤﺘﻤﺎل ﻭﺴﺅﺍل‪ ،‬ﺒل ﻨﺭﺍﻩ ﺼﻠﻰ )‪ (‬ﻗﺩ ﻴﻀﺭﺏ ﻋﻥ ﺘﻔﺎﺼﻴل ﺍﻟﻘﻀـﻴﺔ‬ ‫ﺴﺱ ﺍﻟﺤﻜﻡ ﺍﻟﺸﺭﻋﻲ ﺒﻨﺎ ًﺀ ﻋﻠﻰ ﺍﻟﺼﻭﺭﺓ ﺍﻹﺠﻤﺎﻟﻴﺔ ﺍﻟﻌﺎﻤﺔ‪ ،‬ﻤﻥ ﺫﻟﻙ‬ ‫ﻭﻴﻌﺭﺽ ﻋﻨﻬﺎ ﻭﻴﺅ َّ‬ ‫ﻥ ﻏﻴﻼﻥ ﺒﻥ ﺴﻠﻤﺔ ﺃﺴﻠﻡ ﻭﻟﻪ ﻋﺸﺭ ﻨﺴﻭﺓ ﻓﻲ ﺍﻟﺠﺎﻫﻠﻴﺔ ﻓﺄﺴﻠﻤﻥ ﻤﻌﻪ‪ ،‬ﻓﻘﺎل ﻟﻪ ﺭﺴـﻭل‬ ‫ﺃّ‬ ‫ﺍﷲ )‪":(‬ﺃﻤﺴﻙ ﺃﺭﺒﻌﹰﺎ ﻭﻓﺎﺭﻕ ﺴﺎﺌﺭﻫﻥ")‪ ،(4‬ﻭﻟﻡ ﻴﺭﻭ ﺃﻨﹼﻪ ﺴﺄل ﻏﻴﻼﻥ ﻋﻥ ﻜﻴﻔﻴﺔ ﻭﻗﻭﻉ‬ ‫ﺍﻟﻌﻘﺩ ﻋﻠﻴﻬﻥ‪ ،‬ﻫل ﻭﻗﻊ ﺍﻟﻌﻘﺩ ﻋﻠﻴﻬﻥ ﻤﻌﹰﺎ ﻤﺭﺓ ﻭﺍﺤﺩﺓ ﺃﻭ ﻭﻗﻊ ﻤﺭﺘﺒﹰﺎ ﻋﻠـﻰ ﺍﻟﺘﺭﺍﺨـﻲ ‪،‬‬ ‫)‪ (1‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ ‪.224/7،‬‬ ‫)‪ (2‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ ‪.155/5،‬‬ ‫)‪(3‬‬

‫ﺍﻷﻟﺒﺎ ‪ ،‬ﳏ ﺪ ﻧﺎ ﺮ ﺍﻟﺪﻳﻦ‪ ،‬ﺻﺤﻴﺢ ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ‪ ، 1 ،‬ﻣﻜﺘﺒﺔ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻌﺮﰊ ‪ 1988-1409 ،‬ﻡ‪.943/3 ،‬‬

‫)‪ (4‬ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﺍﳌﺴﻨﺪ‪ ،‬ﻣﺮﺍﺟﻌﺔ ﻭﺗﺼ ﻴ ﻳﻮﺳ ﻋﻠﻲ ﺍﻟﺰﻭﺍﻭ ﻭﻋﺰﺕ ﺍﻟﻌﻄﺎﺭ ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘ ﺍﻟﻌﻠ ﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪-1370 ،‬‬

‫‪1951‬ﻡ‪ ،16/2 ،‬ﻭﻣﺎﻟﻚ‪ ،‬ﺍﳌﻮﻃﺄ‪ ،‬ﻘﻴﻖ ﳏ ﺪ ﻓﺆﺍﺩ ﻋﺒﺪ ﺍﻟﺒﺎ ﻲ ‪ ، 2‬ﺍﺳﻄﻨﺒﻮﻝ‪1992-1413 ،‬ﻡ ‪ ،‬ﺿ ﻦ ﻣﻮﺳﻮﻋﺔ‬ ‫ﺍﻟﺴﻨﺔ‪ ،‬ﺍﻟﻜﺘ ﺍﻟﺴﺘﺔ ﻭﺷﺮﻭﺣﻬﺎ‪ ،‬ﺍ ﻠﺪ‪.586/2 :20‬‬

‫‪1423200214‬א‪‬א‪‬א‪‬א‪‬‬ ‫ﻭﻤﻨﻪ ﺇﻁﻼﻗﻪ )‪(‬ﺍﻹﺫﻥ ﻟﺜﺎﺒﺕ ﺒﻥ ﻗﻴﺱ ﺒﻥ ﺸﻤﺎﺱ ﺨﻁﻴﺏ ﺍﻷﻨﺼﺎﺭ ﻓﻲ ﺍﻟﺨﻠﻊ ﻤﻥ ﻏﻴﺭ‬ ‫ﺃﻥ ﻴﺴﺘﻔﺼل ﻋﻥ ﺤﺎل ﺯﻭﺠﺘﻪ ﻫل ﻫﻲ ﺤﺎﺌﺽ ﺃﻡ ﻻ‪ ،‬ﻭﻓﻲ ﺤﺎﻟﺔ ﻁﻬﺭﻫﺎ ﻫل ﺠﺎﻤﻌﻬـﺎ‬ ‫ﻓﻴﻪ ﺃﻭ ﻟﻡ ﻴﺠﺎﻤﻌﻬﺎ ؟ ﻭﻅﺎﻫﺭ ﺍﻟﺤﺎل ﻴﻘﺘﻀﻲ ﺍﻟﺴﺅﺍل ﻋﻥ ﻜل ﺫﻟﻙ‪ ،‬ﻷﻥ ﺍﻟﺤﻴﺽ ﻟـﻴﺱ‬ ‫ﺒﻨﺎﺩﺭ ﻓﻲ ﺍﻟﻨﺴﺎﺀ ﻜﻤﺎ ﺃﻥ ﻭﻗﺕ ﺍﻟﺠﻤﺎﻉ ﻫﻭ ﺍﻟﻁﻬﺭ‪ .‬ﻋﻥ ﻋِﻜﺭﻤﺔ ﻋﻥ ﺍﺒـﻥ ﻋﺒـﺎﺱ ﺃﻥ‬ ‫ﺍﻤﺭﺃﺓ ﺜﺎﺒﺕ ﺒﻥ ﻗﻴﺱ ﺃﺘﺕ ﺍﻟﻨﺒﻲ )‪(‬ﻓﻘﺎﻟﺕ‪ :‬ﻴﺎ ﺭﺴﻭل ﺍﷲ ﺜﺎﺒﺕ ﺒﻥ ﻗﻴﺱ ﻤﺎ ﺃﻋﺘِﺏ ﻋﻠﻴﻪ‬ ‫ﻓﻲ ﺨﻠﻕ ﻭﻻ ﺩﻴﻥ ﻭﻟﻜﻨﻲ ﺃﻜﺭﻩ ﺍﻟﻜﻔﺭ ﻓﻲ ﺍﻹﺴﻼﻡ‪ ،‬ﻓﻘﺎل ﺭﺴﻭل ﺍﷲ )‪ (‬ﺃﺘ ُﺭﺩﱢﻴﻥ ﻋﻠﻴـﻪ‬ ‫ﺤﺩﻴﻘﺘﻪ؟ ﻗﺎﻟﺕ‪ :‬ﻨﻌﻡ‪ ،‬ﻗﺎل ﺭﺴﻭل ﺍﷲ )‪ :(‬ﺍﻗﺒل ﺍﻟﺤﺩﻴﻘﺔ ﻭﻁﻠﻘﻬﺎ ﺘﻁﻠﻴﻘـﺔ)‪ .(1‬ﻭﻜﻌـﺩﻡ‬ ‫ﻲ ﺍﻟﺫﻱ ﻭﺍﻗﻊ ﺃﻫﻠﻪ ﻓﻲ ﻨﻬﺎﺭ ﺭﻤﻀﺎﻥ ﻫل ﻜﺎﻥ ﻋﺎﻤـﺩﹰﺍ ﺃﻭ ﻨﺎﺴـﻴﺎﹰ‪،‬‬ ‫ﺴﺅﺍﻟﻪ )‪(‬ﺍﻷﻋﺭﺍﺒ ّ‬ ‫ﻭﻫل ﺃﻨﺯل ﺃﻭ ﻟﻡ ﻴﻨـﺯل؟‪.‬‬ ‫ﺍﻟﺘﻜﻴﻴ‬

‫ﺍ‬

‫ﻭﻟ ﻟ ﺴﺘ‬

‫ﺎل‬

‫ﻥ ﺍﻟﻨﺒ ّ‬ ‫ﺇﺫﺍ ﺘﺒ ﱠﻴﻥ ﻟﻨﺎ ﺃ ّ‬ ‫ﻲ )‪(‬ﻜﺎﻥ ﻴﺴﺘﻔﺼل ﺃﺤﻴﺎﻨﹰﺎ ﻭﻴﺘﺭﻙ ﺍﻻﺴﺘﻔﺼﺎل ﺃﺨﺭﻯ‪ ،‬ﻓﺈﻨﹼﻨﺎ‬ ‫ﻲ ﻟﻬﺫﻩ ﺍﻟﻅﺎﻫﺭﺓ ﺍﻟﺘﺸﺭﻴﻌﻴﺔ‪ ،‬ﻭﺫﻟﻙ ﻤﻥ ﺨﻼل ﺘﺄﺼﻴل ﺍﻟﻘـﻭل‬ ‫ﺒﺤﺎﺠﺔ ﺇﻟﻰ ﺘﻜﻴﻴﻑ ﺃﺼﻭﻟ ّ‬ ‫ﻓﻲ ﺘﻜﻴﻴﻑ ﺍﻟﻘﻀﺎﻴﺎ ﺍﻟﺘﻲ ﻭﺭﺩ ﻓﻴﻬﺎ ﺍﻻﺴﺘﻔﺼﺎل‪ ،‬ﺜ ّﻡ ﺘﻜﻴﻴﻑ ﺍﻟﻘﻀﺎﻴﺎ ﺍﻟﺘﻲ ﺘـﺭﻙ ﻓﻴﻬـﺎ‬ ‫ﺍﻻﺴﺘﻔﺼﺎل‪ ،‬ﻭﺫﻟﻙ ﻜﺎﻵﺘﻲ‪:‬‬ ‫ﻭ ‪ :‬ﺍﻟﻘ ﺎﻴﺎ ﺍﻟﺘ ﻭﺭ ﻴ ﺎ ﺍ ﺴﺘ‬

‫ﺎل‬

‫ﻤﻥ ﺍﻟﻤﻔﻴﺩ ﺃﻥ ﻨﺴﺄل‪ :‬ﻟﻤﺎﺫﺍ ﻜﺎﻨﺕ ﺜﻤّﺔ ﻤﺴﺎﺌل ﺍﺴﺘﻔﺴﺭ ﻓﻴﻬﺎ ﺍﻟﻨﺒ ّ‬ ‫ﻲ )‪(‬ﺼـﺎﺤﺏ‬ ‫ﻲ ﻭﺘﺎﺒﻌﻪ ﻤﺘﺎﺒﻌﺔ ﻤﺘﺄﻨﻴﺔ ﻭﺤﺭﻴﺼﺔ؟ ﻭﺒﺘﻘﺼﻲ ﺘﻠﻙ ﺍﻟﺤﺎﻻﺕ ﺍﻟﺘﻲ‬ ‫ﺍﻟﺤﺎﻟﺔ ﻭﺍﻟﺸﺨﺹ ﺍﻟﻤﻌﻨ ّ‬ ‫ﻭﺭﺩ ﻓﻴﻬﺎ ﺍﻻﺴﺘﻔﺴﺎﺭ ﻭﺘﺤﻠﻴل ﻋﻨﺎﺼﺭﻫﺎ ﻭﺃﻫﻤﻴﺘﻬﺎ ﻭﻤﺎ ﻴﺘﻌﻠﻕ ﺒﻬﺎ ﻭﻤﺎ ﻴﻨﺠﻡ ﻋﻨﻬﺎ ﻤـﻥ‬ ‫ﺁﺜﺎﺭ ﻭﻨﺘﺎﺌﺞ ﻴﻤﻜﻨﻨﺎ ﺍﺴﺘﺨﻼﺹ ﻤﺎ ﻴﺄﺘﻲ‪:‬‬ ‫ّﻭ ‪ :‬ﺍﻟﻭﻗﻭﻑ ﻋﻠﻰ ﺤﻘﻴﻘﺔ ﺍﻟﺘﺼﺭﻑ ﺃﻭ ﺍﻟﻭﺍﻗﻌﺔ ﻭﺍﻜﺘﻤﺎل ﺍﻟﺼﻭﺭﺓ‪ :‬ﻓﻘﺩ ﻴﺩﻋﻲ ﺸـﺨﺹ‬ ‫ﺃﻨﻪ ﻗﺎل ﻜﺫﺍ ﺃﻭ ﻓﻌل ﻜﺫﺍ ﻭﻻ ﻴﻌﻲ ﺤﻘﻴﻘﺔ ﻤﺎ ﻗﺎل ﻤﻥ ﻋﻨﺎﺼﺭﻩ ﻭﺸﺭﻭﻁﻪ‪ ،‬ﻭﻟـﻭ‬ ‫)‪ (1‬ﺍﻟﺒ ﺎﺭ ‪ ،‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﺑﺸﺮﺡ ﺍﻟﻔﺘﺢ ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﻟﻜﻠﻴﺎﺕ ﺍﻷﺯﻫﺮﻳﺔ ‪.65/20 ،‬‬

‫ﻨﺤﻭ ﺍﻟﻭﺼل ﺒﻴﻥ ﺍﻟﺘﱠﺸﺭﻴﻊ ﻭﺍﻟﺘﻁﱠﺒﻴﻕ‬

‫‪…. .‬‬

‫ﺩ‪ .‬ﺼﺎﻟﺢ ﻗﺎﺩﺭ ﻜﺭﻴﻡ ﺍﻟﺯﻨﻜﻲ‬

‫ﺃﺨﺫﺘﻪ ﺒﻅﺎﻫﺭ ﻋﺒﺎﺭﺘﻪ ﻤﻥ ﻏﻴﺭ ﺘﺄﻜﺩ ﻓﻲ ﺘﺤﻘﻕ ﻤﺎ ﻗﺎل ﻟﻨـﺯّﻟﺕ ﻋﻠﻴـﻪ ﺤﻜﻤـﹰﺎ‬ ‫ﺸﺭﻋﻴﹰﺎ ﻓﻲ ﻏﻴﺭ ﻤﻨـﺎﻁﻪ‪ ،‬ﻭﻟﺘﺤﻭّل ﺍﻟﺤﻜﻡ ﺍﻟﺸﺭﻋﻲ ﻤﻥ ﺃﻥ ﻴﻜﻭﻥ ﻭﺴﻴﻠﺔ ﻹﺤﻘﺎﻕ‬ ‫ﺍﻟﺤﻕ ﻭﺍﻨﺘﺼﺎﺏ ﺍﻟﻌﺩل ﺇﻟﻰ ﻀﺩﻩ‪ ،‬ﻭﻗﺩ ﻴُﺴﻤﻌﻨﺎ ﺃﺤﺩ ﺒﺄﻨﻪ ﻁﻠﻕ ﺯﻭﺠﺘـﻪ‪ ،‬ﻭﺒﻌـﺩ‬ ‫ﺍﻟﺘﺩﺍﻭل ﻭﺍﻻﺴﺘﻔﺴﺎﺭ ﻤﻨﻪ ﻭﺠﺩﺕ ﺘﺨﱡﻠﻑ ﺭﻜﻥ ﺃﻭ ﺸﺭﻁ ﻓﻲ ﻫﺫﺍ ﺍﻟﻁﻼﻕ‪ ،‬ﻭﺘﺒﻘـﻰ‬ ‫ﺒﻴﺩﻩ ﻋﻘﺩﺓ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﻭﻟﻭ ﺃﻭﺨﺫ ﺍﻟﺭﺠل ﺒﻤﺎ ﻗﺎل ﻤﻥ ﻏﻴﺭ ﺘﺤﻘﻴﻕ ﻟﺘﺤﻁﻡ ﺒﻨﻴﺎﻥ ﻫﺫﻩ‬ ‫ﻥ‬ ‫ﺍﻷﺴﺭﺓ ﻤﻥ ﺃﺴﺎﺴﻪ‪ ،‬ﻟﺫﻟﻙ ﻜﺎﻥ ﺍﻟﺭﺴﻭل )‪ (‬ﻴﺴﺘﻔﺼل ﻓﻲ ﺍﻟﻘﻀﺎﻴﺎ ﺍﻟﺘﻲ ﻴﻅـ ّ‬ ‫ﻓﻴﻬﺎ ﺃﻥ ﺍﻟﻘﺎﺌل ﻻ ﻴﺩﺭﻙ ﺤﻘﻴﻘﺔ ﻗﻭﻟﻪ‪ ،‬ﻓﺈﺫﺍ ﻜﺎﻥ ﺍﻷﻤﺭ ﻜﺫﻟﻙ ﺒﺎﻟﻨﺴـﺒﺔ ﺇﻟﻴـﻪ )‪(‬‬ ‫ﻭﺒﺎﻟﻨﺴﺒﺔ ﺇﻟﻰ ﻤﺎ ﻜﺎﻥ ﻋﻠﻴﻪ ﺍﻟﻤﺠﺘﻤﻊ ﺍﻹﺴﻼﻤﻲ ﺁﻨﺫﺍﻙ ﻤﻥ ﺒﺴﺎﻁﺔ ﻭﻋﺩﻡ ﺘﻌﻘﻴﺩ ﻓﻲ‬ ‫ﺍﻟﺤﻴﺎﺓ ﻭﻤﻥ ﻋﻬﺩ ﺒﺭﺴﻭل ﺍﷲ ﻭﻤﻌﺭﻓﺔ ﺒﺄﺤﻭﺍل ﺍﻟﺘﺸﺭﻴﻊ ﻭﺇﺩﺭﺍﻙ ﻟﻠﻤﺼـﻁﻠﺤﺎﺕ‬ ‫ﺍﻟﺘﻲ ﺃﻁﻠﻲ ﻋﻠﻴﻬﺎ ﻁﻼﺀ ﺍﻹﺴﻼﻡ‪ ،‬ﻓﻜﻴﻑ ﺒﻤﺠﺘﻤﻊ ﺘﺤﻜﻤﺕ ﻓﻴﻪ ﺃﻭﻀـﺎﻉ ﺠﺎﻨﺒﺘـﻪ‬ ‫ﻋﻥ ﻫﺩﻯ ﺍﻟﺸﺭﻴﻌﺔ‪ ،‬ﻭﻋﺯﻟﺘﻪ ﻋﻥ ﻤﻨﻁﻘﻬﺎ ﻭﺭﻭﺤﻬـﺎ‪ ،‬ﻜﻤـﺎ ﻫـﻭ ﺍﻟﺤـﺎل ﻓـﻲ‬ ‫ﻤﺠﺘﻤﻌﺎﺘﻨﺎ ﺍﻟﻴﻭﻡ؟ ﻭﺨﻴﺭ ﻤﺜﺎل ﻴﺴﺘﺸﻬﺩ ﺒﻪ ﻓﻲ ﻫﺫﺍ ﺍﻟﻤﻀﻤﺎﺭ ﺤﺩﻴﺙ ﺃﺒﻲ ﺃﻤﺎﻤـﺔ‬ ‫ﺍﻟﺒﺎﻫﻠﻲ ﻗﺎل‪ :‬ﺇﻥ ﺭﺠ ﹰ‬ ‫ﻼ ﺃﺘﻰ ﺍﻟﻨﺒﻲ)‪ (‬ﻓﻘﺎل‪ :‬ﻴﺎ ﺭﺴﻭل ﺍﷲ ﺇﻨﻲ ﺃﺼـﺒﺕ ﺤـﺩﹰﺍ‬ ‫ﻲ‪ ،‬ﻗﺎل‪ :‬ﺘﻭﻀﺄﺕ ﺤﻴﻥ ﺃﻗﺒﻠﺕ؟ ﻗﺎل‪ :‬ﻨﻌﻡ‪ ،‬ﻗﺎل‪ :‬ﻫل ﺼﻠﹼﻴﺕ ﻤﻌﻨﺎ ﺤـﻴﻥ‬ ‫ﻓﺄﻗﻤﻪ ﻋﻠ ًّ‬ ‫ﺼﻠﹼﻴﻨﺎ؟ ﻗﺎل ﻨﻌﻡ‪ ،‬ﻗﺎل‪ :‬ﺍﺫﻫﺏ ﻓﺈ ّ‬ ‫ﻥ ﺍﷲ ﺘﻌﺎﻟﻰ ﻗﺩ ﻋﻔﺎ ﻋﻨﻙ )‪.(1‬‬ ‫ﻓﻘﻭل ﺍﻟﺭﺠل‪ ":‬ﺇﻨﻲ ﺃﺼﺒﺕ ﺤ ّﺩﹰﺍ" ﺃﻱ ﺃﺼﺒﺕ ﺫﻨﺒﹰﺎ ﺃﻭﺠـﺏ ﻋﻠـﻲ ﺤّـﺩﹰﺍ ﺃﻱ‬ ‫ﻋﻘﻭﺒﺔ‪ ،‬ﻭﻟﻡ ﻴﻘﺼﺩ ﺒﺎﻟﺤﺩ ﺃﻨﻪ ﺍﺭﺘﻜﺏ ﺠﺭﻴﻤﺔ ﻤﻥ ﺍﻟﺠﺭﺍﺌﻡ ﺍﻟﺤﺩﻴﺔ ﻤﻥ ﺍﻟﺭﺩﺓ ﺃﻭ ﺍﻟﺯﻨﺎ ﺃﻭ‬ ‫ﻥ ﺍﻟﺤﺩﻭﺩ ﺇﺫﺍ‬ ‫ﺍﻟﺴﺭﻗﺔ ﺃﻭ ﺸﺭﺏ ﺍﻟﺨﻤﺭ ﻭﻏﻴﺭﻫﺎ‪ ،‬ﻭﺃﻨﻪ ﺘﺠﻭّﺯ ﻓﻲ ﺍﺴﺘﻌﻤﺎل ﻜﻠﻤﺔ ﺍﻟﺤﺩ‪ ،‬ﻷ ّ‬

‫)‪ (1‬ﺍﳌﻨ ﺭ ‪ ،‬ﳐﺘﺼﺮ ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ‪ ،‬ﻘﻴﻖ ﳏ ﺪ ﺣﺎﻣﺪ ﺍﻟﻔﻘﻲ ‪ ، 2 ،‬ﺍﳌﻄﺒﻌﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺳ ﺎﺗﻜﻠ ﻫ ﻞ‪ -‬ﺑﺎ ﺴ ﺘﺎﻥ‪،‬‬ ‫‪1929 -1399‬ﻡ ‪ -426/6‬ﻭﺍﻟﺸﻮ ﺎ ‪ ،‬ﳏ ﺪ ﺑﻦ ﻋﻠﻲ‪ ،‬ﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ﺷﺮﺡ ﻣﻨﺘﻘﻰ ﺍﻷﺧﺒﺎﺭ ‪ ،‬ﺩﺍﺭ ﺍﳉﻴﻞ‪ ،‬ﺑ ﲑﻭﺕ‪،‬‬ ‫‪1973‬ﻡ ‪.267 /7‬‬

‫‪1423200214‬א‪‬א‪‬א‪‬א‪‬‬ ‫ﺜﺒﺘﺕ ﻤﻥ ﻏﻴﺭ ﺸﺒﻬﺔ ﻻ ﺘﺴﻘﻁ‪ ،‬ﻭﺍﻟﺭﺴﻭل )‪ (‬ﻟﻡ ﻴﺤﻤﻠﻪ ﻋﻠﻰ ﻤﺎ ﺘﺠﻭّﺯ ﺒﻪ‪ ،‬ﻟﺫﺍ ﻗـﺎل‬ ‫ﺸﺭّﺍﺡ ﺍﻟﺤﺩﻴﺙ ﻓﻲ ﻤﻌﻨﺎﻩ‪ :‬ﺇﻨﻪ ﺍﺭﺘﻜﺏ ﻤﻌﺼﻴﺔ ﻤﻥ ﺍﻟﻤﻌﺎﺼﻲ ﺍﻟﻤﻭﺠﺒﺔ ﻟﻠﺘﻌﺯﻴﺭ‪.‬‬ ‫ﺜﺎ ﻴﺎ‪ :‬ﺍﺨﺘﻼﻑ ﺍﻟﺤﻜﻡ ﺍﻟﺸﺭﻋﻲ ﺍﻟﻭﺍﺤﺩ ﺒﺤﺴﺏ ﺃﺤﻭﺍل ﺍﻟﻤﺘﻠﺒﺱ ﺒﻪ‪ ،‬ﻓﻘﺩ ﻴﺨﺘﻠﻑ ﺍﻟﺤﻜـﻡ‬ ‫ﺍﻟﺸﺭﻋﻲ ﺍﻟﻭﺍﺤﺩ ﻤﻥ ﺸﺨﺹ ﺇﻟﻰ ﺸﺨﺹ‪ ،‬ﻭﻟـﻴﺱ ﻤﻌﻨـﻰ ﻫـﺫﺍ ﺃﻥ ﺍﻷﺤﻜـﺎﻡ‬ ‫ﺍﻟﺸﺭﻋﻴﺔ ﺨﺎﺼﺔ‪ ،‬ﻓﺈ ﹼﻨﻬﺎ ﻋﺎﻤﺔ ﻟﺠﻤﻴﻊ ﺍﻹﻨﺴﺎﻥ‪ ،‬ﻭﺘﺨﺘﻠﻑ ﺤﺴﺏ ﺃﺤﻭﺍل ﺍﻟﻨﺎﺱ ﻭﻤﺎ‬ ‫ﻫﻡ ﻋﻠﻴﻪ ﻤﻥ ﻅﺭﻭﻑ ﻤﻌﻴﻨﺔ‪ ،‬ﻭﻫﺫﺍ ﺍﻻﺨﺘﻼﻑ ﺘﺘﻁﻠﺒﻪ ﺍﻟﺴﻤﺎﺤﺔ ﻭﺍﻟﻴﺴﺭ ﻭﻋﺎﻟﻤﻴﺔ‬ ‫ﻼ ﺤﻜﻡ ﺍﻟﻤﺴﺎﻓﺭ ﻗﺼﺭ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﻭﺠﻪ ﺍﻟﻨـﺩﺏ‬ ‫ﺍﻟﺸﺭﻴﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ‪ ،‬ﻓﻤﺜ ﹰ‬

‫–‬

‫ﺃﻭ‬

‫ﺍﻟﻭﺠﻭﺏ ﻋﻠﻰ ﺭﺃﻱ ﺒﻌﺽ ﺍﻟﻔﻘﻬﺎﺀ‪ -‬ﺒﻴﻨﻤﺎ ﺤﻜﻡ ﺍﻟﻤﻘﻴﻡ ﺍﻹﺘﻤﺎﻡ‪ ،‬ﻭﻜﺫﻟﻙ ﻤﻥ ﻜـﺎﻥ‬ ‫ﺒﺎﻟﻐﹰﺎ ﻟﻴﺴﺕ ﺃﺤﻜﺎﻡ ﺘﺼﺭﻓﺎﺘﻪ ﻜﻠﻬﺎ ﻜﻤﻥ ﻟﻡ ﻴﻜﻥ ﺒﺎﻟﻐﺎﹰ‪ ،‬ﻭﻗل ﻫـﺫﺍ ﺒﺎﻟﻨﺴـﺒﺔ ﺇﻟـﻰ‬ ‫ﺍﻟﻌﺎﻗل ﻭﺍﻟﻤﻐﻠﻭﺏ ﻋﻠﻰ ﻋﻘﻠﻪ‪ ،‬ﻭﻫﺫﻩ ﺍﻻﻋﺘﺒﺎﺭﺍﺕ ﻜﻠﻬﺎ ﻜﺎﻨﺕ ﺤﺎﻀﺭﺓ ﻋﻨﺩ ﺭﺴﻭل‬ ‫ﻻ ﺩﻟﻴل ﻋﻠﻰ ﻫﺫﺍ ﺍﻟﺤﻀﻭﺭ‪.‬‬ ‫)‪(‬ﻭﺃﺴﺌﻠﺘﻪ ﺍﻟﺘﻲ ﻴﺴﺘﻔﺼل ﺒﻬﺎ ﺃﺤﻭﺍﻟﻬﻡ ﻤﺎ ﻫﻲ ﺇ ﹼ‬ ‫ﺜﺎﻟﺜﺎ‪ :‬ﺘﺩﺍﺨل ﺤﻘﺎﺌﻕ ﻤﺨﺘﻠﻔﺔ ﻓﻲ ﺼﻭﺭﺓ ﻭﺍﺤﺩﺓ ﻭﺘﺒﺎﺩﺭ ﺍﻟﺫﻫﻥ ﺇﻟﻰ ﻨﻭﻉ ﻤـﻥ ﺍﻷﻨـﻭﺍﻉ‬ ‫ﺍﻟﻤﻨﺩﺭﺠﺔ ﺘﺤﺕ ﺍﻟﻤﺠﻤل ﺩﻭﻥ ﺴﺎﺌﺭ ﺃﻨﻭﺍﻋﻬﺎ‪ ،‬ﺃﻭ ﺍﻨﺩﺭﺍﺝ ﻨﻭﻉ ﺘﺤﺕ ﻤﺠﻤل ﻭﻟﻴﺱ‬ ‫ﻤﻨﻪ‪ ،‬ﻜل ﺫﻟﻙ ﻴﺘﻁﻠﺏ ﺍﻻﺴﺘﻔﺼﺎل ﻟﻠﻭﻗﻭﻑ ﻋﻠﻰ ﺍﻟﻤﻭﻀﻭﻉ ﻗﻴـﺩ ﺍﻟﺤﻜـﻡ‪ .‬ﻓﻘـﺩ‬ ‫ﺘﻌﺭﺽ ﻟﻠﻤﻔﺘﻲ ﻤﺴﺄﻟﺘﺎﻥ ﺼﻭﺭﺘﻬﻤﺎ ﻭﺍﺤﺩﺓ ﻭﺤﻜﻤﻬﻤﺎ ﻤﺨﺘﻠﻑ‪ ،‬ﻓﺼﻭﺭﺓ ﺍﻟﺼﺤﻴﺢ‬ ‫ﻭﺍﻟﺠﺎﺌﺯ ﻤﺜل ﺼﻭﺭﺓ ﺍﻟﺒﺎﻁل ﻭﺍﻟﻤﺤﺭﻡ ﻭﻴﺨﺘﻠﻔﺎﻥ ﺒﺎﻟﺤﻘﻴﻘﺔ ﺍﻟﺸﺭﻋﻴﺔ )‪ ،(1‬ﻓﻴـﺫﻫل‬ ‫ﺒﺎﻟﺼﻭﺭﺓ ﻋﻥ ﺍﻟﺤﻘﻴﻘﺔ‪ ،‬ﻭﻗﺩ ﺘﻌﺭﺽ ﻟﻪ ﻤﺴﺄﻟﺘﺎﻥ ﺼﻭﺭﺘﻬﻤﺎ ﻤﺨﺘﻠﻔﺔ ﻭﺤﻘﻴﻘﺘﻬﻤـﺎ‬ ‫ﺍﻟﺸﺭﻋﻴﺔ ﻭﺍﺤﺩﺓ ﻓﻴﻨﺸﻐل ﺒﺎﺨﺘﻼﻑ ﺍﻟﺼﻭﺭﺘﻴﻥ ﻋﻥ ﺘﺴﺎﻭﻴﻬﻤﺎ ﻓﻲ ﺍﻟﺤﻜﻡ‪ ،‬ﻴﻘـﻭل‬ ‫)‪ (1‬ﻻ ﻓﺮﻕ ﻣﻦ ﺣﻴ ﺍﻟﺼﻮﺭﺓ ﺍ ﺎﺭﺟﻴﺔ ﺍ ﺴﻮﺳﺔ ﻟﻠﺰ ﻭﺍﳌﻌﺎﺷﺮﺓ ﺍﳉﻨﺴﻴﺔ ﺍﻟﺸﺮﻋﻴﺔ ﺑ ﺍﻟﺰﻭﺟ ‪ ،‬ﻭﺑ ﺘﻞ ﳏﺮﻡ " ﺘ ﻞ‬ ‫ﺍ ﻘﻴﻘ ﺔ‬ ‫ﺍﻟﻨﻔ ﺍﻟﱪﻳ ﺔ ﺑﻐﲑ ﺍ ﻖ" ﻭ ﺘﻞ ﻭﺍﺟ "ﺍﻟﻘﺘﻞ ﺑﺎ ﻖ"‪ ،‬ﻭﺇﻥ ﺎﻥ ﻞ ﻭﺍﺣﺪ ﻣﻨﻬ ﺎ ﺘﻠﻔﺎ ﻣﻊ ﺍ ﺮ ﻣﻦ ﺣﻴ‬ ‫ﻭﺍ ﻜﻢ‪ ،‬ﻭ ﺪ ﺍﻟﺘﺒ ﺍﻷﻣﺮ ﻋﻠ ﺍﳌﺸﺮ ﻭﺍﻟﻜﻔﺮﺓ ﻣﻦ ﺒﻞ‪ ،‬ﻓﻠﻢ ﻳﺮﻭﺍ ﻓﺮ ﺎ ﺑ ﺍﻟﺒﻴﻊ ﻭﺍﻟﺮﺑﺎ‪ ،‬ﺑﻞ ﺭﺃﻭﺍ ﺃﻥ ﺍ ﻞ ﺃﻟﻴﻖ ﺑﺎﻟﺮﺑﺎ ﻣﻦ‬ ‫ﺍﻟﺒﻴﻊ‪ ،‬ﻟ ﻟﻚ ﺷﺒﻬﻮﺍ ﺍﻟﺒﻴﻊ ﺑﺎﻟﺮﺑﺎ‪ ،‬ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﺍﳌﺸﺒ ﺑ ﺃ ﻮ ﻣﻦ ﺍﳌﺸﺒ ‪ ،‬ﺎﻝ ﺗﻌﺎﱃ ﺣﺎ ﻴﺎ ﻋﻨﻬﻢ‪ ‬ﺫﻟﻚ ﺑﺄﻬﻧﻢ ﻗﺎﻟﻮﺍ ﺇﳕﺎ ﺍﻟﺒﻴﻊ‬ ‫ﻣﺜﻞ ﺍﻟﺮﺑﺎ ﻭﺃﺣﻞ ﺍﷲ ﺍﻟﺒﻴﻊ ﻭﺣﺮﻡ ﺍﻟﺮﺑﺎ‪ ‬ﺍﻟﺒﻘﺮﺓ‪.275 :‬‬

‫ﻨﺤﻭ ﺍﻟﻭﺼل ﺒﻴﻥ ﺍﻟﺘﱠﺸﺭﻴﻊ ﻭﺍﻟﺘﻁﱠﺒﻴﻕ‬

‫‪…. .‬‬

‫ﺩ‪ .‬ﺼﺎﻟﺢ ﻗﺎﺩﺭ ﻜﺭﻴﻡ ﺍﻟﺯﻨﻜﻲ‬

‫ﺍﺒﻥ ﺍﻟﻘﻴﻡ‪ " :‬ﻭﺃﻜﺜﺭ ﺍﻟﻨﺎﺱ ﻨﻅﺭﻫﻡ ﻗﺎﺼﺭ ﻋﻠﻰ ﺍﻟﺼﻭﺭ ﻻ ﻴﺘﺠﺎﻭﺯﻭﻨﻬـﺎ ﺇﻟـﻰ‬ ‫ﺍﻟﺤﻘﺎﺌﻕ‪ ،‬ﻓﻬﻡ ﻤﺤﺒﻭﺴﻭﻥ ﻓﻲ ﺴﺠﻥ ﺍﻷﻟﻔﺎﻅ ﻤﻘﻴﺩﻭﻥ ﺒﻘﻴﻭﺩ ﺍﻟﻌﺒﺎﺭﺍﺕ"‬

‫) ‪(1‬‬

‫‪ ،‬ﻟﺫﺍ ﻗﺩ‬

‫ﻴﺘﻌﻴﻥ ﺍﻻﺴﺘﻔﺼﺎل ﺩﻓﻌﹰﺎ ﻟﻜل ﻫﺫﻩ ﺍﻟﻤﺤﺫﻭﺭﺍﺕ‪.‬‬ ‫ﺭﺍ ﺎ‪ :‬ﻤﻨﻊ ﺍﻟﺤﻴل ﻭﺍﻟﺘﺤﺎﻴل ﻋﻠﻰ ﺍﻟﺤﻘﺎﺌﻕ ﺍﻟﺸﺭﻋﻴﺔ ﻭﺼ ّﺩ ﻤﺤﺎﻭﻻﺕ ﻗﻠﺒﻬﺎ ﻭﺍﻟﻌﺒﺙ ﺒﻬﺎ‪،‬‬ ‫ﻓﻘﺩ ﺘﻌﺭﺽ ﺍﻟﻤﺴﺄﻟﺔ ﻓﻲ ﺼﻭﺭﺓ ﻤﻘﺒﻭﻟﺔ ﻭﻤﻌﻘﻭﻟﺔ ﻟﻠﺘﻭﺼل ﺇﻟـﻰ ﺇﺒﻁـﺎل ﺤـﻕ‬ ‫ﻥ‬ ‫ﻻﺃّ‬ ‫ﻭﺍﺜﺒﺎﺕ ﺒﺎﻁل‪ ،‬ﻭﺍﻟﺘﺤ ﱡﻴل ﻭﺇﻥ ﻟﻡ ﻴﻜﻥ ﻗﺩ ﺜﺒﺕ ﺘﺼﻨﱡﻌﻪ ﻓﻲ ﺍﻟﺭّﻋﻴل ﺍﻷﻭّل‪ ،‬ﺇ ﹼ‬ ‫ﺍﻟﺸﺎﺭﻉ ﻜﺎﻥ ﻴﺴﺘﺜﺒﺕ ﻓﻲ ﺫﻟﻙ ﻓﻲ ﺘﺸﺭﻴﻌﺎﺘﻪ ﻭﺘﺼﺭّﻓﺎﺘﻪ‪.‬‬ ‫ﺎﻤﺴﺎ‪ :‬ﺍﻟﺘﺄﺴﻴﺱ ﻟﻠﺤﻜﻡ ﺍﻟﺸﺭﻋﻲ ﻭﺘﺤﺩﻴﺩ ﻤﻭﻀﻭﻋﻪ ﺒﺄﺭﻜﺎﻨﻪ ﻭﺸﺭﻭﻁﻪ‪ ،‬ﻓﻜﺎﻨﺕ ﺃﺴﺌﻠﺘﻪ‬ ‫ﺘﺄﺘﻲ ﺃﺭﻜﺎﻨﹰﺎ ﻭﺸﺭﻭﻁﹰﺎ ﻟﻠﻤﺴﺅﻭل ﻋﻨﻪ‪ ،‬ﻓﻭﺠﻭﺩ ﺍﻟﺤﻜﻡ ﺒﻭﺠـﻭﺩ ﺘﻠـﻙ ﺍﻷﺭﻜـﺎﻥ‬ ‫ﻭﺍﻟﺸﺭﻭﻁ ﻤﺠﺘﻤﻌﺔ ﻜﻠﻬﺎ‪ ،‬ﻭﺍﻨﻌﺩﺍﻡ ﻜﻠﻬﺎ ﺃﻭ ﻭﺍﺤﺩ ﻤﻨﻬﺎ ﻴـﺅﺜﺭ ﻋﻠﻴـﻪ ﺒﺎﻹﻋـﺩﺍﻡ‬ ‫ﻭﺍﻹﻟﻐﺎﺀ‪ .‬ﻴﻘﻭل ﺍﺒﻥ ﺍﻟ ﱠ‬ ‫ﺴﺒﻜﻲ "ﺕ‪771‬ﻫـ"‪ :‬ﻭﻴﺩل ﺍﺴﺘﻔﺼﺎﻟﻪ)‪ (‬ﻓـﻲ ﻤﻭﻀـﻊ‬ ‫ﻥ ﻤﺎ ﺍﺴﺘﻔﺼل ﺒﻪ ﻗﻴﺩ ﻓﻲ ﺍﻟﺤﻜﻡ‪ ،‬ﻭﻤﻥ ﺜﻤّﺔ ﻗﺎل ﺒﻌﺽ ﺍﻟﻌﻠﻤﺎﺀ‬ ‫ﺍﻻﺴﺘﻔﺼﺎل ﻋﻠﻰ ﺃ ّ‬ ‫ﻓﻲ ﻗﻭﻟﻪ )‪ (‬ﻟﻠﻨﻌﻤﺎﻥ ﺒﻥ ﺒﺸﻴﺭ ﻟﻤﺎ ﻁﻠﺏ ﻤﻨﻪ ﺃﻥ ﻴﺸﻬﺩ ﻋﻠـﻰ ﻫﺒﺘـﻪ ﻟـﺒﻌﺽ‬ ‫ﺃﻭﻻﺩﻩ‪ ":‬ﻴﺎ ﺒﺸﻴﺭ ﺃﻟﻙ ﻭﻟﺩ ﺴﻭﻯ ﻫﺫﺍ؟ ﻗﺎل‪ :‬ﻨﻌﻡ‪ ،‬ﻓﻘﺎل‪ :‬ﺃﻜﻠﱠﻬﻡ ﻭﻫﺒﺕ ﻟـﻪ ﻤﺜـل‬ ‫ﻫﺫﺍ؟ ﻗﺎل‪ :‬ﻻ‪ ،‬ﻗﺎل‪ :‬ﻓﻼ ﺘﺸﻬﺩﻨﻲ ﺇﺫﻥ ‪ ،‬ﻓﺈﻨ َّ‬ ‫ﻲ ﻻ ﺃﺸﻬﺩ ﻋﻠـﻰ ﺠـﻭﺭ" )‪ :(2‬ﺇﻨﹼـﻪ‬ ‫ﻴﺸﺘﺭﻁ ﻓﻲ ﻫﺒﺔ ﺍﻷﻭﻻﺩ ﺍﻟﻤﺴﺎﻭﺍﺓ" )‪. (3‬‬ ‫ﺴﺎ ﺴﺎ‪ :‬ﺍﻟﺤﺎﻻﺕ ﺍﻟﺘﻲ ﺘﺘﻌﺭﺽ ﻓﻴﻬﺎ ﺤﻴﺎﺓ ﺍﻟﻔﺭﺩ ﺃﻭ ﺩﻴﻨﻪ ﺃﻭ ﻋﺭﻀﻪ ﺃﻭ ﻜﻠﻴﱠﺔ ﻤﻥ ﻜﻠﻴﺎﺕ‬ ‫ﺍﻟﺸﺭﻴﻌﺔ ﺇﻟﻰ ﺍﻟﻬﺩﺭ ﻭﺍﻟﺯﻭﺍل ﻭﺘﺘﺭﺘﺏ ﻋﻠﻴﻬﺎ ﺁﺜﺎﺭ ﺨﻁﻴﺭﺓ‪ ،‬ﻜﺎﻥ ﺤﻅ ﺍﻻﺴﺘﻔﺼﺎل‬ ‫)‪ (1‬ﺍﺑﻦ ﺍﻟﻘﻴﻢ ‪ ،‬ﳏ ﺪ ﺑﻦ ﺃﰊ ﺑﻜﺮ‪ ،‬ﺇﻋﻼﻡ ﺍﳌﻮﻗﻌﲔ ﻋﻦ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﺗﺮﺗﻴ ﻭ ﺮﻳ ﳏ ﺪ ﻋﺒﺪ ﺍﻟﺴ ﻡ ﺇﺑﺮﺍﻫﻴﻢ ‪ ،1 ،‬ﺩﺍﺭ‬ ‫ﺍﻟﻜﺘ ‪ ،‬ﺑﲑﻭﺕ‪1991-1411 ،‬ﻡ‪.147/1 ،‬‬ ‫)‪(2‬ﻣﺴﻠﻢ‪ ،‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﺸﺮﺡ ﺍﻟﻨﻮﻭﻱ‪.68/11 ،‬‬ ‫)‪ (3‬ﺍﺑﻦ ﺍﻟﺴﺒﻜﻲ‪ ،‬ﺗﺎ ﺍﻟﺪﻳﻦ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ‪ ،‬ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ‪ ،‬ﻘﻴﻖ ﻋﺎﺩﻝ ﺃ ﺪ ﻋﺒﺪ ﺍﳌﻮﺟﻮﺩ ﻭﻋﻠﻲ ﳏ ﺪ ﻋﻮ‬ ‫ﺩﺍﺭ ﺍﻟﻜﺘ ﺍﻟﻌﻠ ﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪1991-1411 ،‬ﻡ‪.142/2 ،‬‬

‫‪1 ،‬‬

‫‪1423200214‬א‪‬א‪‬א‪‬א‪‬‬ ‫ﻭﺍﻟﺘﻨﻘﻴﺏ ﻓﻴﻬﺎ ﺃﻜﺜﺭ‪ ،‬ﺩﺭﺀﹰﺍ ﻟﺴﻭﺀ ﺘﻨـﺯﻴل ﺍﻟﺤﻜﻡ ﻭﺘﺠﻨﺒﹰﺎ ﻟﻠﻤ ﻻﺕ ﻏﻴﺭ ﺍﻟﻤﺤﻤﻭﺩﺓ‬ ‫ﺍﻟﺘﻲ ﻴﻔﻀﻲ ﺇﻟﻴﻬﺎ ﺍﻟﺘﺴﺭﻉ ﻓﻲ ﺍﺘﺨﺎﺫ ﺍﻹﺠﺭﺍﺀﺍﺕ ﺍﻟﻼﺯﻤﺔ‪ ،‬ﻭﻗﺩ ﻭﺭﺩ ﻓﻲ ﺍﻷﺜﺭ ‪":‬‬ ‫ﺍﺩﺭﺀﻭﺍ ﺍﻟﺤﺩﻭﺩ ﻋﻥ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻤﺎ ﺍﺴﺘﻁﻌﺘﻡ ‪ ،‬ﻓﺈﻥ ﻜﺎﻥ ﻟﻪ ﻤﺨﺭﺝ ﻓﺨﻠﻭﺍ ﺴـﺒﻴﻠﻪ‪،‬‬ ‫ﻓﺈﻥ ﺍﻹﻤﺎﻡ ﺃﻥ ﻴﺨﻁ ﻓﻲ ﺍﻟﻌﻔﻭ ﺨﻴﺭ ﻤﻥ ﺃﻥ ﻴﺨﻁ ﻓـﻲ ﺍﻟﻌﻘﻭﺒـﺔ")‪ ،(1‬ﻭﻤﺒـﺩﺃ‬ ‫ﺍﻟﺨﻁﺄ ﻓﻲ ﺍﻟﻌﻔﻭ ﻴﻨﻁﺒﻕ ﻋﻠﻰ ﻜل ﺃﻨﻭﺍﻉ ﺍﻟﺠﺭﺍﺌﻡ‪ ،‬ﻓﻬﻭ ﻴﻨﻁﺒـﻕ ﻋﻠـﻰ ﺠـﺭﺍﺌﻡ‬ ‫ﺍﻟﺤﺩﻭﺩ‪ ،‬ﻭﺠﺭﺍﺌﻡ ﺍﻟﻘﺼﺎﺹ ﻭﺍﻟﺩﻴﺔ‪ ،‬ﻭﺠﺭﺍﺌﻡ ﺍﻟﺘﻌﺎﺯﻴﺭ‪ ،‬ﻭﺭﻭﻱ ﻋﻥ ﻋﻤﺭ ﺭﻀﻲ‬ ‫ﺏ ﺇﻟـﻰ ﻤـﻥ ﺃﻥ ﺃﻗﻴﻤﻬـﺎ‬ ‫ﻁل ﺍﻟﺤﺩﻭﺩ ﺒﺎﻟﺸﺒﻬﺎﺕ ﺃﺤ ّ‬ ‫ﺍﷲ ﻋﻨﻪ ﺃﻨﻪ ﻗﺎل‪ " :‬ﻷﻥ ﺃﻋ ّﹶ‬ ‫ﻼ ﻭﻓﻌﻠﻴﹰﺎ‬ ‫ﺒﺎﻟﺸﺒﻬﺎﺕ" )‪ . (2‬ﻭﺼﻨﻴﻌﻪ )‪(‬ﺍﻟﻌﻤﻠﻲ ﻓﻲ ﻫﺫﺍ ﺍﻟﺼﺩﺩ ﻴﺸ ّﹶﻜل ﻨﻤﻭﺫﺠﹰﺎ ﻓﺎﻋ ﹰ‬ ‫ﻴﺴﺘﻭﺠﺏ ﺍﻻﻗﺘﺩﺍﺀ ﺍﻟﺘﺎﻡ ﺒﻪ ﻓﻲ ﺍﻟﻤﻴﺩﺍﻥ ﺍﻟﻘﻀﺎﺌﻲ ﻭﺃﺜﻨﺎﺀ ﺘﻨﻔﻴﺫ ﺍﻟﺤﻜﻡ‪ ،‬ﻫﺫﺍ ﻓﻀـﻼ‬ ‫ﻋﻥ ﻭﺠﻭﺏ ﺍﻟﻤﺤﺎﻓﻅﺔ ﻋﻠﻰ ﺍﻟﻬﻴﺒﺔ ﺍﻟﺘﻲ ﺘﺘﻤﺘﻊ ﺒﻬﺎ ﻫﻴﺌـﺔ ﺍﻟﻔﺘـﻭﻯ ﻭﺍﻟﻤﺅﺴﺴـﺔ‬ ‫ﺍﻟﻘﻀﺎﺌﻴﺔ ﺍﻟﺘﻲ ﺘﻨﺸﺩ ﺍﻟﻌﺩل ﻭﺘﻌﻤل ﻋﻠﻰ ﺍﺴﺘﺘﺒﺎﺏ ﺍﻷﻤـﻥ ﻭﺘﺴﺘﺄﺼـل ﺠـﺫﻭﺭ‬ ‫ﺍﻻﻀﻁﺭﺍﺏ ﻭﺍﻟﻔﺴﺎﺩ‪.‬‬ ‫ﻓﻠﻨﻌﺩ ﻤﺭﺓ ﺃﺨﺭﻯ ﺇﻟﻰ ﻗﺼﺔ ﻤﺎﻋﺯ ﻭﻨﻼﺤﻅ ﺍﻟﺭﻭﺍﻴﺎﺕ ﺍﻟﻭﺍﺭﺩﺓ ﻓﻴﻬﺎ ﻭﻜﻴﻑ ﻜـﺎﻥ‬ ‫ﺍﻟﺭﺴﻭل ﻴﺘﺤﺭﻯ ﺘﺤﻘﻕ ﺍﻟﺠﺭﻴﻤﺔ ﺒﻜﺎﻤﻠﻬﺎ ﻭﺤﻘﻴﻘﺘﻬﺎ‪ ،‬ﻓﻘﺩ ﺃﺨﺭﺝ ﺍﻟﺸـﻴﺨﺎﻥ ﻋـﻥ ﺃﺒـﻲ‬ ‫ﻫﺭﻴﺭﺓ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ ﺃﻨﻪ ﻗﺎل‪ " :‬ﺃﺘﻰ ﺭﺠل ﺭﺴﻭل ﺍﷲ )‪(‬ﻭﻫﻭ ﻓﻲ ﺍﻟﻤﺴﺠﺩ‪ ،‬ﻓﻨـﺎﺩﺍﻩ‬ ‫ﻓﻘﺎل‪ :‬ﻴﺎ ﺭﺴﻭل ﺍﷲ‪ ،‬ﺇﻨﻲ ﺯﻨﻴﺕ‪ ،‬ﻓﺄﻋﺭﺽ ﻋﻨﻪ‪ ،‬ﺤﺘﻰ ﺭﺩﺩ ﻋﻠﻴﻪ ﺃﺭﺒﻊ ﻤـﺭﺍﺕ‪ ،‬ﻓﻠﻤـﺎ‬ ‫ﺸﻬﺩ ﻋﻠﻰ ﻨﻔﺴﻪ ﺃﺭﺒﻊ ﺸﻬﺎﺩﺍﺕ‪ ،‬ﺩﻋﺎﻩ ﺍﻟﻨﺒ ّ‬ ‫ﻙ ﺠﻨﻭﻥ؟ ﻗﺎل‪ :‬ﻻ‪ ،‬ﻗﺎل‪ :‬ﻓﻬل‬ ‫ﻲ )‪(‬ﻓﻘﺎل‪ :‬ﺃ ﺒ َ‬

‫)‪ (1‬ﺃ ﺮﺟ‬

‫ﺍ ﺍﻟﻠﻔ ﺍﻟﺘﺮﻣ‬

‫ﻋﻦ ﺃﻡ ﺍﳌﺆﻣﻨ ﻋﺎﺋﺸﺔ ﻭ‬

‫ﲢﻔﺔ ﺍﻷﺣﻮﺫﻱ‪ ،‬ﻣﺮﺍﺟﻌﺔ ﻭﺗﺼ ﻴ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﻋﺒﺪ ﺍﻟﻠﻄﻴ‬

‫ﻭ ﻔ ‪ .‬ﺍﻟﺘﺮﻣ ‪ ،‬ﳏ ﺪ ﺑﻦ ﻋﻴﺴ ‪ ،‬ﺟﺎﻣﻊ ﺍﻟﺘﺮﻣﺬﻱ ﺑﺸﺮﺡ‬ ‫‪ 3 ،‬ﺩﺍﺭ ﺍﻟﻔﻜ ﺮ ‪ ،‬ﺑ ﲑﻭﺕ‪1979-1399 ، ،‬ﻡ‪،‬‬

‫‪ 689-688/4‬ﻭ ﲑ ‪ ،‬ﻳﻨﻈﺮ‪ :‬ﻣﻨﺘﻘﻰ ﺍﻷﺧﺒﺎﺭ ﻣﻊ ﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ‪.271 /7 :‬‬ ‫)‪ (2‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺸﻬﻴﺪ ﻋﺒﺪ ﺍﻟﻘﺎﺭ ﻋﻮﺩﺓ‪ ،‬ﺍﻟﺘﺸﺮﻳﻊ ﺍﳉﻨﺎﺋﻲ ﺍﻹﺳﻼﻣﻲ ﻣﻘﺎﺭﻧﹰﺎ ﺑﺎﻟﻘﺎﻧﻮﻥ ﺍﻟﻮﺿﻌﻲ‪ ،7 ،‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﺑﲑﻭﺕ‪،‬‬ ‫‪1986-1406‬ﻡ‪.208/1 ،‬‬

‫ﻨﺤﻭ ﺍﻟﻭﺼل ﺒﻴﻥ ﺍﻟﺘﱠﺸﺭﻴﻊ ﻭﺍﻟﺘﻁﱠﺒﻴﻕ‬

‫‪…. .‬‬

‫ﺩ‪ .‬ﺼﺎﻟﺢ ﻗﺎﺩﺭ ﻜﺭﻴﻡ ﺍﻟﺯﻨﻜﻲ‬

‫ﻲ‪ :‬ﺍﺫﻫﺒﻭﺍ ﺒﻪ ﻓﺎﺭﺠﻤﻭﻩ")‪ ،(1‬ﻭﻭﺭﺩ ﻓﻲ ﺭﻭﺍﻴﺔ ﻤﻥ ﺤﺩﻴﺙ‬ ‫ﺃﺤﺼﻨﺕ؟ ﻗﺎل‪ :‬ﻨﻌﻡ‪ ،‬ﻓﻘﺎل ﺍﻟﻨﺒ ّ‬ ‫ﺒﺭﻴﺩﺓ‬

‫)‪(2‬‬

‫" ﻓﺴﺄل ﺃﺒﻪ ﺠﻨﻭﻥ؟ ﻓﺄﺨﺒﺭ ﺒﺄﻨﻪ ﻟﻴﺱ ﺒﻤﺠﻨﻭﻥ" ﻭﻓﻲ ﻟﻔﻅ " ﻓﺄﺭﺴل ﺇﻟﻰ ﻗﻭﻤـﻪ‬

‫ﻻ ﺃﻨﻪ ﻓﻲ ﺍﻟﻌﻘل ﻤﻥ ﺼﺎﻟﺤﻴﻨﺎ")‪.(3‬‬ ‫ﻓﻘﺎﻟﻭﺍ‪ :‬ﻤﺎ ﻨﻌﻠﻡ ﺇ ﹼ‬ ‫ﻭﻗﺩ ﺍﺨﺘﻠﻑ ﺍﻟﻔﻘﻬﺎﺀ ﻓﻲ ﺍﻟﻭﺼﻑ ﺍﻟﺫﻱ ﻨـﺯل ﻋﻠﻴﻪ ﺍﻟﺭﺴﻭل )‪ (‬ﻤﻊ ﻤﺎﻋﺯ ﺤﻴﻥ‬ ‫ﺍﺴﺘﺜﺒﺎﺘﻪ ﻤﻨﻪ‪ ،‬ﺤﺘﻰ ﺸﹶﻬﺩ ﻋﻠﻰ ﻨﻔﺴﻪ ﺃﺭﺒﻊ ﻤﺭﺍﺕ‪ ،‬ﻓﻘﺎل ﺒﻌﺽ ﺍﻟﻔﻘﻬﺎﺀ‪ :‬ﻴﺸﺘﺭﻁ ﺍﻹﻗﺭﺍﺭ‬ ‫ﻼ ﺇﻟﻰ ﻭﺼـﻑ‬ ‫ﻥ ﻫﺅﻻﺀ ﻋﺩﱡﻭﺍ ﻫﺫﺍ ﺍﻻﺴﺘﺜﺒﺎﺕ ﻤﻨﻪ ﺁﻴ ﹰ‬ ‫ﺃﺭﺒﻊ ﻤﺭﺍﺕ ﺤﺘﻰ ﻴﺜﺒﺕ ﺍﻟﺤﺩ‪ ،‬ﻓﻜﺄ ّ‬ ‫ﻥ‬ ‫ﺢ ﺒﺎﻟﻤﺭﺓ ﺍﻟﻭﺍﺤـﺩﺓ‪ ،‬ﻭﺃ ّ‬ ‫ﻥ ﺍﻹﻗﺭﺍﺭ ﻴﺼ ّ‬ ‫ﺍﻟﺘﺸﺭﻴﻊ ﻭﺍﻟﻔﺘﻭﻯ ‪ ،‬ﺒﻴﻨﻤﺎ ﺫﻫﺏ ﺁﺨﺭﻭﻥ ﺇﻟﻰ ﺃ ّ‬ ‫ﻻ ﻋﻠﻰ ﻭﺼﻑ ﺍﻟﻘﻀﺎﺀ‪ ،‬ﻭﺃﻨﹼﻪ ﻤﺠﺭّﺩ ﺇﺠـﺭﺍﺀ ﻏﻴـﺭ‬ ‫ﻫﺫﺍ ﺍﻻﺴﺘﺜﺒﺎﺕ ﺼﺩﺭ ﻤﻨﻪ ﻨـﺯﻭ ﹰ‬ ‫ﻥ‬ ‫ﻤُﻠﺯﻡ‪ ،‬ﻴﻘﺼﺩ ﻤﻨﻪ ﺤﺼﻭل ﺍﻟﻌﻠﻡ ﺒﻭﻗﻭﻉ ﺍﻟﺘﱡﻬﻤﺔ ﺃﻭ ﺍﻟﺠﺭﻴﻤﺔ ﺍﻟﺘﻲ ﺃﻗ ّﺭ ﺒﻬﺎ‪ ،‬ﻭﻋﻠﻴﻪ ﻓـﺈ ّ‬ ‫ﻫﺫﺍ ﺍﻻﺴﺘﻔﺼﺎل ﺤﺼل ﻓﻲ ﻁﺭﻴﻕ ﺘﻨـﺯﻴل ﺍﻟﻌﻘﻭﺒﺔ‪ ،‬ﺩﻭﻥ ﺃﻥ ﻴﻜﻭﻥ ﺘﺸﺭﻴﻌﹰﺎ ﻻﺯﻤﹰﺎ ﻓﻲ‬ ‫ﺍﻷﻤﺔ‪ .‬ﻭﺃ ّﻴﹰﺎ ﻜﺎﻥ ﺍﻟﺼﺤﻴﺢ ﻤﻥ ﺍﻟﺭﺃﻴﻴﻥ ﻓﺈﻨﻬﻤﺎ ﻤﺘﻔﻘﺎﻥ ﻋﻠﻰ ﻀﺭﻭﺭﺓ ﺍﻻﺴﺘﺜﺒﺎﺕ‪ ،‬ﻭﺃﻨﹼـﻪ‬ ‫ﻼ ﺇﻟﻴﻪ ﻭﺠﺏ ﻋﻠﻰ ﺍﻟﺤﺎﻜﻡ ﺃﻥ ﻴﺴﺘﻔﺼل ﺤﺘﻰ ﺘﻨﺘﻔـﻲ ﻋﻨـﺩﻩ‬ ‫ﺇﺫﺍ ﺘﻌ ﱠﻴﻥ ﺍﻻﺴﺘﻔﺼﺎل ﺴﺒﻴ ﹰ‬ ‫ﺍﻟﺭﱢﻴﺏ ﻭﺍﻟﺸﺒﻬﺎﺕ‪.‬‬ ‫ﻭﻗﺩ ﻭﺭﺩ ﻓﻲ ﺤﺩﻴﺙ ﻤﺎﻋﺯ ﻋﻨﺩ ﺍﻟﺒﺨﺎﺭﻱ ﻭﺃﺒﻲ ﺩﺍﻭﺩ ﻋﻥ ﺍﺒﻥ ﻋﺒﺎﺱ ﺯﻴﺎﺩﺓ" ﻟﻌﻠﻙ‬ ‫ﻗﺒﻠﺕ ﺃﻭ ﻏﻤﺯﺕ ﺃﻭ ﻨﻅﺭﺕ"‬

‫) ‪(4‬‬

‫‪ ،‬ﻭﺃﺭﺍﺩ ﺒﺫﻟﻙ ﺃﻥ ﻴﻘﻭل ﻟﻪ‪ :‬ﻟﻌﻠﻙ ﺘﺠﻭﺯﺕ ﺒﺈﻁﻼﻕ ﻟﻔﻅ‬

‫ﺍﻟﺯﻨﻰ ﻋﻠﻰ ﻤﻘﺩﻤﺎﺘﻪ‪ ،‬ﻭﻓﻲ ﺭﻭﺍﻴﺔ ﻟﻬﻡ ﻤﻥ ﺤﺩﻴﺙ ﺍﺒﻥ ﻋﺒﺎﺱ ﺃﻴﻀـﹰﺎ‪ ":‬ﺃﻨﻜﺘﹶﻬـﺎ؟ ﻗـﺎل‪:‬‬

‫)‪ (1‬ﺳﺒﻖ ﺮﳚ ‪.‬‬

‫)‪ (2‬ﻫﻮ ﺑﺮﻳﺪﺓ ﺑﻦ ﺍ ﺼﻴ ﺑﻦ ﻋﺒﺪ ﺍ ﺑﻦ ﺍ ﺮ ﺍﻷﺳﻠ ﻲ‪ ،‬ﺍﳌﺘﻮ "‪63‬ﻫ " ‪ ،‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻌﺴﻘ‬ ‫)‪ (3‬ﻣﺴﻠﻢ ‪ ،‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﺸﺮﺡ ﺍﻟﻨﻮﻭﻱ‪.203-202 /11،‬‬

‫‪ ،‬ﺍﻹﺻﺎﺑﺔ ‪.141/1 ،‬‬

‫)‪ (4‬ﺍﻟﺒ ﺎﺭ ‪ ،‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ .178 /4 ،‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ‪ ،‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ﻣﻊ ﺑﺬﻝ ﺍﺠﻤﻟﻬﻮﺩ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘ ﺍﻟﻌﻠ ﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪:،‬‬ ‫‪.384 /17‬‬

‫‪1423200214‬א‪‬א‪‬א‪‬א‪‬‬ ‫ﻨﻌﻡ"‪،‬‬

‫) ‪(1‬‬

‫ﻭﻓﻲ ﺭﻭﺍﻴﺔ ﻟﻤﺴﻠﻡ ﻭﺃﺒﻲ ﺩﺍﻭﺩ ﻤﻥ ﺤﺩﻴﺙ ﺒﺭﻴﺩﺓ" ﺃﻨﻪ)‪(‬ﻗﺎل ﻟﻪ‪ :‬ﺃﺸﺭﺒﺕ ﺨﻤﺭﺍﹰ؟‬

‫ﻗﺎل‪ :‬ﻻ" ﻭﻓﻴﻪ" ﻓﻘﺎﻡ ﺭﺠل ﻓﺎﺴﺘﻨﻜﻬﻪ‪ ،‬ﻓﻠﻡ ﻴﺠﺩ ﻤﻨﻪ ﺭﻴﺤﹰﺎ"‬

‫) ‪.( 2‬‬

‫ﻓﻔﻲ ﻫﺫﻩ ﺍﻟﺭﻭﺍﻴﺎﺕ ﻤﺎ ﻴﺩل ﻋﻠـﻰ ﻤﺒﺎﻟﻐـﺔ ﺍﻟﺭﺴـﻭل )‪ (‬ﻓـﻲ ﺍﻻﺴـﺘﺜﺒﺎﺕ‬ ‫ﻭﺍﻻﺴﺘﻔﺼﺎل ‪ ،‬ﻓﺈ ﹼﻨﻪ ﻟﻡ ﻴﻜﺘﻑ ﺒﺈﻗﺭﺍﺭ ﺍﻟﻤﻘﺭ ﺒﺎﻟﺯﻨﻰ ‪ ،‬ﺒل ﺍﺴﺘﻔﻬﻤﻪ ﺒﻠﻔﻅ ﺍﻟﻨﻴﻙ ﺍﻟﺫﻱ ﻜﺎﻥ‬ ‫ﺍﻟﻨﺒ ّ‬ ‫ﻻ ﻓﻲ ﻫﺫﺍ ﺍﻟﻤﻭﻁﻥ‪ ،‬ﺜ ّﻡ ﻟـﻡ‬ ‫ﻲ )‪ (‬ﻴﺘﺤﺎﺸﻰ ﺍﻟﺘﻜﻠﻡ ﺒﻪ‪ ،‬ﻭﻟﻡ ﻴﺴﻤﻊ ﻤﻨﻪ ﻁﻭل ﺤﻴﺎﺘﻪ ﺇ ﹼ‬ ‫ﻴﻘﻑ ﻋﻨﺩ ﻫﺫﺍ ﺍﻟﻘﺩﺭ ﺒل ﺼﻭّﺭﻩ ﺘﺼﻭﻴﺭﹰﺍ ﺤﺴﻴﺎﹰ‪ ،‬ﻗﺎل‪ ":‬ﻜﻤﺎ ﻴﻐﻴﺏ ﺍﻟﻤﺭﻭﺩ ﻓﻲ ﺍﻟﻤﻜﺤﻠـﺔ‬ ‫ﻭﺍﻟﺭﺸﺎﺀ ﻓﻲ ﺍﻟﺒﺌﺭ؟ ﻗﺎل‪ :‬ﻨﻌﻡ‪ ،‬ﻗﺎل‪ :‬ﻓﻬل ﺘﺩﺭﻱ ﻤﺎ ﺍﻟﺯﻨﺎ ؟ ﻗﺎل‪ :‬ﻨﻌﻡ‪ ،‬ﺃﺘﻴﺕ ﻤﻨﻬﺎ ﺤﺭﺍﻤﹰﺎ‬ ‫ﻤﺎ ﻴﺄﺘﻲ ﺍﻟﺭﺠل ﻤﻥ ﺍﻤﺭﺃﺘﻪ ﺤﻼﻻﹰ‪ ،‬ﻗﺎل‪ :‬ﻓﻤﺎ ﺘﺭﻴﺩ ﺒﻬﺫﺍ ﺍﻟﻘﻭل؟ ﻗﺎل‪ :‬ﺃﺭﻴﺩ ﺃﻥ ﺘﻁﻬﺭﻨـﻲ‬ ‫ﻓﺄﻤﺭ ﺒﻪ ﻓ ُﺭﺠﻡ" )‪ .(3‬ﻭﻻ ﻴﻌﺎﺭﺽ ﻫﺫﺍ ﻋﺩﻡ ﺍﺴﺘﻔﺼﺎﻟﻪ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻓﻲ ﻗﺼـﺔ‬ ‫ﻼ ﻤـﻥ‬ ‫ﻥ ﺭﺠـ ﹰ‬ ‫ﺍﻟﻌﺴﻴﻑ‪ ،‬ﻭﻫﻲ ﻤﺎ ﺭﻭﻱ ﻋﻥ ﺃﺒﻲ ﻫﺭﻴﺭﺓ ﻭﺯﻴﺩ ﺒﻥ ﺨﺎﻟﺩ ﺃﻨﻬﻤﺎ ﻗﺎﻻ‪ ":‬ﺇ ّ‬ ‫ﻻ ﻗﻀـﻴﺕ ﻟـﻲ‬ ‫ﺍﻷﻋﺭﺍﺏ ﺃﺘﻰ ﺭﺴﻭل ﺍﷲ )‪ (‬ﻓﻘﺎل ﻴﺎ ﺭﺴﻭل ﺍﷲ )‪(‬ﺃﻨﺸـﺩﻙ ﺍﷲ ﺇ ﹼ‬ ‫ﺒﻜﺘﺎﺏ ﺍﷲ‪ ،‬ﻭﻗﺎل ﺍﻟﺨﺼﻡ ﺍﻵﺨﺭ ﻭﻫﻭ ﺃﻓﻘﻪ ﻤﻨﻪ‪ :‬ﻨﻌﻡ ﻓﺎﻗﺽ ﺒﻴﻨﻨﺎ ﺒﻜﺘـﺎﺏ ﺍﷲ‪ ،‬ﻭﺍﺌـﺫﻥ‬ ‫ﻟﻲ‪ ،‬ﻓﻘﺎل ﺭﺴﻭل ﺍﷲ )‪:(‬ﻗل‪ ،‬ﻗﺎل‪ :‬ﺇﻥ ﺍﺒﻨﻲ ﻜﺎﻥ ﻋﺴﻴﻔﹰﺎ‬

‫–‬

‫ﺃﺠﻴﺭﹰﺍ‪ -‬ﻋﻠﻰ ﻫﺫﺍ ﻓﺯﻨـﻰ‬

‫ﺒﺎﻤﺭﺃﺘﻪ‪ ،‬ﻭﺇﻨﻲ ﺃﺨﺒﺭﺕ ﺃﻥ ﻋﻠﻰ ﺍﺒﻨﻲ ﺍﻟﺭﺠﻡ‪ ،‬ﻓﺎﻓﺘﺩﻴﺕ ﻤﻨﻪ ﺒﻤﺎﺌﺔ ﺸﺎﺓ ﻭﻭﻟﻴﺩﺓ‪ ،‬ﻓﺴـﺄﻟﺕ‬ ‫ﻥ ﻋﻠـﻰ ﺍﻤـﺭﺃﺓ ﻫـﺫﺍ‬ ‫ﺃﻫل ﺍﻟﻌﻠﻡ ﻓﺄﺨﺒﺭﻭﻨﻲ ﺃﻥ ﻋﻠﻰ ﺍﺒﻨﻲ ﺠﻠﺩ ﻤﺎﺌﺔ ﻭﺘﻐﺭﻴﺏ ﻋﺎﻡ‪ ،‬ﻭﺃ ّ‬ ‫ﻥ ﺒﻴﻨﻜﻤﺎ ﺒﻜﺘﺎﺏ ﺍﷲ‪ ،‬ﺍﻟﻭﻟﻴﺩﺓ ﻭﺍﻟﻐﻨﻡ‬ ‫ﺍﻟﺭﺠﻡ‪ ،‬ﻓﻘﺎل ﺭﺴﻭل ﺍﷲ ‪ :‬ﻭﺍﻟﺫﻱ ﻨﻔﺴﻲ ﺒﻴﺩﻩ ﻷﻗﻀﻴ ّ‬ ‫ﺭﺩّ‪ ،‬ﻭﻋﻠﻰ ﺍﺒﻨﻙ ﺠﻠﺩ ﻤﺎﺌﺔ ﻭﺘﻐﺭﻴﺏ ﻋﺎﻡ‪ ،‬ﻭﺍﻏﺩ ﻴﺎ ﺃﻨﻴﺱ ﺇﻟﻰ ﺍﻤﺭﺃﺓ ﻫﺫﺍ ﻓﺈﻥ ﺍﻋﺘﺭﻓـﺕ‬ ‫ﻥ ﻋـﺩﻡ‬ ‫ﻓﺎﺭﺠﻤﻬﺎ‪ ،‬ﻗﺎل‪ :‬ﻓﻐﺩﺍ ﻋﻠﻴﻬﺎ ﻓﺎﻋﺘﺭﻓﺕ‪ ،‬ﻓﺄﻤﺭ ﺒﻬﺎ ﺭﺴﻭل )‪(‬ﻓﺭﺠﻤﺕ"‪ ،‬ﺫﻟﻙ ﻷ ّ‬

‫)‪ (1‬ﺍﳌﺼﺪﺭﺍﻥ ﺍﻟﺴﺎﺑﻘﺎﻥ ‪.‬‬

‫)‪ (2‬ﻣﺴﻠﻢ‪ ،‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﺸﺮﺡ ﺍﻟﻨﻮﻭﻱ‪ ،201-200/11 :‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ‪ ،‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ﻣﻊ ﺑﺬﻝ ﺍﺠﻤﻟﻬﻮﺩ‪390 /17 :‬‬ ‫)‪ (3‬ﺃ ﺮﺟ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﻟﺪﺍﺭ ﻄ ‪ .‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺸﻮ ﺎ ‪ ،‬ﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ‪.265 /7 :‬‬

‫ﻨﺤﻭ ﺍﻟﻭﺼل ﺒﻴﻥ ﺍﻟﺘﱠﺸﺭﻴﻊ ﻭﺍﻟﺘﻁﱠﺒﻴﻕ‬

‫‪…. .‬‬

‫ﺩ‪ .‬ﺼﺎﻟﺢ ﻗﺎﺩﺭ ﻜﺭﻴﻡ ﺍﻟﺯﻨﻜﻲ‬

‫ﺫﻜﺭ ﺍﻻﺴﺘﻔﺼﺎل ﻓﻴﻬﺎ ﻻ ﻴﺩل ﻋﻠﻰ ﺍﻟﻌﺩﻡ‪ ،‬ﻻﺤﺘﻤﺎل ﺃﻥ ﻴﻘﺘﺼﺭ ﺍﻟـﺭﺍﻭﻱ ﻋﻠـﻰ ﻨﻘـل‬ ‫ﺒﻌﺽ ﺍﻟﻭﺍﻗﻌﺔ‪.‬‬ ‫ﻤﻥ ﺨﻼل ﻋﺭﺽ ﻫﺫﺍ ﺍﻟﻨﻤﻭﺫﺝ ﺍﻟﺘﻁﺒﻴﻘﻲ ﻓﻲ ﻋﺼﺭ ﺍﻟﺭﺴﺎﻟﺔ ﻴﺘﺒ ﱠﻴﻥ ﻟﻨﺎ ﺒﺠـﻼﺀ‬ ‫ﻲ )‪(‬‬ ‫ﺤﺭﺹ ﺍﻟﺩﻴﻥ ﺍﻹﺴﻼﻤﻲ ﻋﻠﻰ ﺍﻷﻋﺭﺍﺽ ﻭﺍﻟﺩﻤﺎﺀ‪ ،‬ﻓﻘﺩ ﺭﺃﻴﻨﺎ ﻜﻴﻑ ﻜـﺎﻥ ﺍﻟﻨﺒـ ّ‬ ‫ﻴﺘﺼﺭﻑ ﻤﻊ ﻤﻥ ﺍﻋﺘﺭﻑ ﺒﺠﺭﻴﻤﺔ ﺍﻟﺯﻨﻰ ﺍﻟﺘﻲ ﻗﺎل ﻋﻨﻬﺎ ﺍﻟﺒـﺎﺭﻱ ﻋـ ّﺯ ﻭﺠـ ّ‬ ‫ل‪ :‬ﻭ‬ ‫ﺘﻘﺭ ﻭﺍ ﺍﻟ‬

‫ﻪ ﻜﺎﻥ ﺎ‬

‫ﻭﺴﺎﺀ ﺴ ﻴ ‪" ‬ﺍﻹﺴﺭﺍﺀ ﺁﻴﺔ ‪ ، "32 :‬ﻭﻭﺠﺩﻨﺎ ﻜﻴﻑ ﻜﺎﻥ‬

‫ﻴﺴﺘﻔﺴﺭﻩ ﻋﻨﻬﺎ ﻋﻠﹼﻪ ﻴﻠﺘﻤﺱ ﻟﻪ ﻤﺎ ﻴﺴﻘﻁ ﻋﻨﻪ ﺍﻟﺤﺩﱠ‪ ،‬ﻓﻴﺒﺤﺙ ﻋﻥ ﺍﻟﺸﺒﻬﺎﺕ ﺍﻟﺩﺍﺭﺌﺔ ﻟـﻪ‪،‬‬ ‫ﻭﻤﺎﻋﺯ ﻴﺼ ّﺭ ﻋﻠﻰ ﺍﻹﻗﺭﺍﺭ ﺒﺎﻟﺠﺭﻴﻤﺔ )‪ .(1‬ﻭﺍﻟﺫﻱ ﻴﻠﻔﺕ ﺍﻟﻨﻅﺭ ﻓﻲ ﻗﺼﺔ ﻤﺎﻋﺯ ﺃﻨﻪ ﺃﺘـﻰ‬ ‫ﻲ )‪ (‬ﻤﻌﺘﺭﻓﹰﺎ ﺒﺠﺭﻴﻤﺘﻪ‪ ،‬ﻭﺍﻹﻗﺭﺍﺭ ﺴﻴﺩ ﺍﻟﺒﻴﻨﺎﺕ ﻭﺃﺭﻗﻰ ﻭﺴﺎﺌل ﺍﻹﺜﺒﺎﺕ ﻭﻤﻊ ﻫـﺫﺍ‬ ‫ﺍﻟﻨﺒ ّ‬ ‫ﻲ ﻤﻌﻪ‪ ،‬ﻓﻜﻴﻑ ﻴﻜﻭﻥ ﺍﻷﻤﺭ ﻟﻭ ﺃﻨﻜﺭ ﺍﻟﻤﺘﻬﻡ ﺍﻟﺠﺭﻴﻤﺔ ﻭﺸﻬﺩ ﻋﻠﻴـﻪ‬ ‫ﻜﺎﻥ ﺫﻟﻙ ﺴﻠﻭﻙ ﺍﻟﻨﺒ ّ‬ ‫ﻋﺩﺩ ﻟﻡ ﻴﺒﻠﻐﻭﺍ ﺍﻟﻨﺼﺎﺏ‪ ،‬ﺃﻭ ﺒﻠﻐﻭﻩ ﻭﻟﻜﻥ ﺃﺘﻬﻤﻭﺍ ﻓﻲ ﺸﻬﺎﺩﺍﺘﻬﻡ‪ ،‬ﻭﺤﺎﻤﺕ ﺸﻜﻭﻙ ﻗﻭﻴـﺔ‬ ‫ﺤﻭﻟﻬﺎ‪ ،‬ﺒل ﻭﺃﺼﺒﺢ ﺍﻟﻤﺩﻋﻲ ﻨﻔﺴﻪ ﻫﻭ ﺍﻟﺸﺎﻫﺩ؟ ﻭﻨﺭﻯ ﺃﻨﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴـﻼﻡ ﻟـﻡ‬ ‫ﻴﺴﺄل ﻤﺎﻋﺯﹰﺍ ﻋﻥ ﺍﻟﻤﺯﻨﻲ ﺒﻬﺎ ﺤﺭﺼﹰﺎ ﻋﻠﻰ ﺒﻘﺎﺀ ﺍﻷﻋﺭﺍﺽ ﻤﺤﻔﻭﻅﺔ ﻭﺴـﺘﺭﻫﺎ ﻜﻠﻤـﺎ‬ ‫ﻭﺠﺩﻨﺎ ﻟﺫﻟﻙ ﺴﺒﻴﻼﹰ‪ ،‬ﻋﻠﻤﹰﺎ ﺒﺄﻥ ﺍﻟﺯﻨﻰ ﻻ ﻴﺘﺼﻭﺭ ﺒﺩﻭﻨﻬﺎ‪ ،‬ﻭﺍﺴﺘﻨﺒﻁ ﺍﻟﻔﻘﻬـﺎﺀ ﻤـﻥ ﻫـﺫﺍ‬ ‫ﻥ ﻓﻲ ﺘﻠـﻙ‬ ‫ﺍﻟﻘﺎﻋﺩﺓ ﺍﻟﺠﻠﻴﻠﺔ‪ :‬ﺍﻹﻗﺭﺍﺭ ﺤﺠﺔ ﻗﺎﺼﺭﺓ ﻋﻠﻰ ﺍﻟﻤﻘﺭ ﻻ ﺘﺘﻌﺩﺍﻩ ﺇﻟﻰ ﻏﻴﺭﻩ‪ ،‬ﻭﺃ ّ‬ ‫ﻼ ﻭﺍﻀﺤﹰﺎ ﻭﺸﺎﻫﺩﹰﺍ ﻨﺎﻁﻘﹰﺎ ﻋﻠﻰ ﺃﻨﻪ ﻻ ﻴﺠﻭﺯ ﻟﻠﻘﺎﻀﻲ ﺃﻥ ﻴﺴﺘﻌﻤل ﺍﻟﻁﺭﻕ‬ ‫ﺍﻷﺤﺎﺩﻴﺙ ﺩﻟﻴ ﹰ‬ ‫ﺍﻻﺤﺘﻴﺎﻟﻴﺔ ﺍﻟﻤﻠﺘﻭﻴﺔ ﻹﻴﻘﺎﻉ ﺍﻟﻤﺘﻬﻡ ﺒﺘﻠـﻙ ﺍﻟﺠـﺭﺍﺌﻡ ﺍﻷﺨﻼﻗﻴـﺔ ﻓـﻲ ﺒﻭﺘﻘـﺔ ﺍﻹﻗـﺭﺍﺭ‬ ‫ﻥ ﺍﻟﺸﺭﻴﻌﺔ ﺫﻫﺒﺕ ﺇﻟﻰ ﺃﺒﻌﺩ ﻤﻥ ﺫﻟﻙ‪ ،‬ﻓﺄﻗ ّﺭﺕ ﺒﺄﻥ ﺍﻟﻤﻘ ّﺭ ﺒﺎﻟﺯﻨﻰ ﻟـﻭ‬ ‫ﻭﺍﻻﻋﺘﺭﺍﻑ‪ ،‬ﺒل ﺇ ّ‬ ‫)‪ (1‬ﻟﻮ ﻭ ﻔﻨﺎ ﻋﻠ ﻣﺎ ﻋﻠﻴ ﺑﻌ ﳏﺎ ﻨﺎ ﺍﻟﺸﺮﻋﻴﺔ – ﺎ ﺗﺴ _ ﻷﺩﺭ ﻨﺎ ﺍﻟﺒﻮﻥ ﺍﻟﺸﺎﺳﻊ ﺑﻴﻨﻬﺎ ﻭﺑ ﻋﺼ ﺮ ﺍﻟﻨﺒ ﻮﺓ‪،‬‬ ‫ﻓﻴ ﻜﻢ ﻋﻠ ﺍﳌﺘﻬﻢ ﻭﻳﻨﺸﺮ ﻟﻚ ﰲ ﻭﺳﺎﺋﻞ ﺍﻹﻋ ﻡ ﺍﳌﺴ ﻮﻋﺔ ﻭﺍﳌﻘﺮﻭﺀﺓ ﻭﺍﳌﺮﺋﻴﺔ‪ ،‬ﻭﺑﻌﺪ ﺣ ﻣﻦ ﺍﻟﺪﻫﺮ ﻄ ﻮ ﺍ ﻜ ﺔ‬ ‫ﻄﻮﺍ ﺎ ﺃﻭ ﻳ ﺎﻝ ﻋﻠﻴﻬﺎ‪ ،‬ﻓﺘﺒ ﻝ ﺟﺎﻫﺪﺓ ﻭﺳﻌﻬﺎ ﻲ ﻊ ﺃﺩﻟﺔ ﻭﺑﺮﺍﻫ ﻣﻦ ﺷﻬﻮﺩ ﻭ ﺮﺍﺋﻦ ﻭﻭ ﺎﺋﻖ ﻣﺎ ﻜﻨﻬﺎ ﻣﻦ ﺇﺩﺍﻧﺘ ‪،‬‬ ‫ﻋﻦ ﺍﻟﻮﺳﺎﺋﻞ ﺍﳌﺴﻘﻄﺔ ﺎ ﺑﺪﻻ ﻣﻦ ﳏﺎﻭﻻﺕ ﲨﻊ ﺃﺩﻟﺔ ﺗﺪﻳﻦ ﺑ ‪ ،‬ﻭﺗﺘ ﺳ ﰲ ﻟﻚ ﺑﺎﻟﺮﺳ ﻮﻝ‬ ‫ﻭ ﺎﻥ ﻣﻦ ﻭﺍﺟﺒﻬﺎ ﺃﻥ ﺗﺒ‬ ‫ﺍﻟﻜﺮ ‪.‬‬

‫‪1423200214‬א‪‬א‪‬א‪‬א‪‬‬ ‫ﻥ ﻫﺭﻭﺒﻪ ﻴﻭﺭﺙ ﺸﺒﻬﺔ ﺍﻟﺭﺠـﻭﻉ ﻋـﻥ‬ ‫ﻫﺭﺏ ﺃﺜﻨﺎﺀ ﺍﻹﻤﻀﺎﺀ ﺃﻭﻗﻑ ﺘﻨﻔﻴﺫ ﺍﻟﻌﻘﻭﺒﺔ‪ ،‬ﻓﺈ ّ‬ ‫ﺇﻗﺭﺍﺭﻩ‪ ،‬ﻓﺘﺩﺭﺃﻋﻨﻪ ﺍﻟﺤﺩّ‪ ،‬ﻭﻻ ﻴﺅﺨﺫ ﺜﺎﻨﻴﺔ ﻟﻠﺘﻨﻔﻴﺫ‪ ،‬ﺒل ﻻ ﻴﺤﻔﺭ ﻟﻠﻤﻘﺭ ﺫﻜﺭﹰﺍ ﻜﺎﻥ ﺃﻡ ﺃﻨﺜﻰ‪،‬‬ ‫ﻷﻥ ﺍﻟﺤﻔﺭ ﻴﻌﻁﻠﻪ ﻋﻥ ﺍﻟﻬﺭﺏ‪ ،‬ﻭﻜل ﺘﻠﻙ ﺍﻟﺸﺒﻬﺎﺕ ﻭﺍﻻﺤﺘﻤﺎﻻﺕ ﺘﻔﺴﱠﺭ ﻟﺼﺎﻟﺢ ﺍﻟﻤـﺘﻬﻡ‬ ‫ﻥ ﻤﺎﻋﺯﹰﺍ ﻓ ّﺭ ﺃﺜﻨﺎﺀ ﺍﻟﺭﺠﻡ‪ ،‬ﻓﺎﺘﺒﻌﻪ ﺍﻟﺼﺤﺎﺒﺔ‬ ‫ﺃﻭ ﺍﻟﻤﺠﺭﻡ‪ ،‬ﻓﻘﺩ ﻭﺭﺩ ﻓﻲ ﺒﻌﺽ ﺍﻟﺭﻭﺍﻴﺎﺕ ﺃ ّ‬ ‫ﻼ‬ ‫ﺤﺘﻰ ﻗﺘﻠﻭﻩ‪ ،‬ﻭﻟﻤﺎ ﹰﺫﻜﺭ ﺫﻟﻙ ﻟﻠﺭﺴﻭل )‪ ، (‬ﺃﻨﻜﺭ ﻋﻠﻴﻬﻡ ﻓﻌﻠﺘﻬﻡ‪ ،‬ﻭﻗـﺎل ﻟﻬـﻡ‪ ":‬ﻫـ ﹼ‬ ‫ﺘﺭﻜﺘﻤﻭﻩ"‪ ،‬ﻓﻠﺘﻜﻥ ﻟﻨﺎ ﻓﻲ ﺭﺴﻭل ﺍﷲ )‪ (‬ﺃﺴﻭﺓ ﺤﺴﻨﺔ ﻓﻲ ﻜل ﺫﻟﻙ )‪.(1‬‬ ‫ل ﻤﺎ ﻤ ّﺭ ﺍﻟﺤﺩﻴﺙ ﻋﻨﻪ ﻜﺎﻥ ﻓﻲ ﻤﺭﺤﻠﺔ ﺍﻟﺘﺄﻜﺩ ﻭﺍﻟﺘﺜﺒﺕ ﻓﻲ ﻤﻭﺠﺒﺎﺕ ﺍﻟﺤﺩ ﻓﻲ‬ ‫ﻭﻜ ّ‬ ‫ﻥ ﺍﻟﺤﺩﻭﺩ ﺇﺫﺍ ﺜﺒﺘﺕ ﻟﻡ ﺘﺤﺘﻤل ﺍﻟﺴـﻘﻭﻁ‬ ‫ﻤﺭﺤﻠﺔ ﺍﻹﺠﺭﺍﺀ ﺍﻹﺜﺒﺎﺘﻲ ﻭﻗﺒل ﺜﺒﻭﺕ ﺍﻟﺤﺩ‪ ،‬ﻓﺈ ّ‬ ‫ﻭﺍﻹﺴﻘﺎﻁ‪ ،‬ﺫﻟﻙ ﺃﻥ ﺍﻷﺤﻜﺎﻡ ﺍﻟﻘﻀﺎﺌﻴﺔ ﻴﻤ ّﺭ ﺘﻨـﺯﻴﻠﻬﺎ ﺒﺜﻼﺙ ﻤﺭﺍﺤل‪:‬‬ ‫ ﻤﺭ ﻠ ﺍﻟﺜ ﻭ ‪ :‬ﻭﺍﻟﻤﺭﺍﺩ ﺒﻬﺎ ﻜﻤﺎ ﻴﻘﻭل ﺍﻟﻘﺭﺍﻓﻲ "ﺕ‪684‬ﻫـ"‪ ":‬ﻗﻴﺎﻡ ﺍﻟﺤﺠﺎﺝ ﻋﻠـﻰ‬‫ﺜﺒﻭﺕ ﺍﻷﺴﺒﺎﺏ ﻋﻨﺩ ﺍﻟﺤﺎﻜﻡ ﻭﻓﻲ ﻅﻨﻪ")‪.(2‬‬ ‫ﻼ ﻭﺘﻭﺍﻓﺭ ﺸﺭﻭﻁﻪ ﻭﺍﻨﺘﻔﺎﺀ ﻤﻭﺍﻨﻌﻪ‬ ‫ ﻤﺭ ﻠ ﺍﻟ ﻜﻡ‪ :‬ﺇﺫﺍ ﺃﻓﺎﺩﺕ ﺍﻷﺩﻟﺔ ﺜﺒﻭﺕ ﺍﻟﺴﺒﺏ ﻜﺎﻤ ﹰ‬‫ﻭﺠﺏ ﻋﻠﻰ ﺍﻟﺤﺎﻜﻡ ﺃﻥ ﻴﺤﻜﻡ ﻓﻲ ﺍﻟﻘﻀﻴﺔ ﻓﻭﺭﺍﹰ‪ ،‬ﻴﻘﻭل ﺍﻟﻘﺭﺍﻓﻲ‪ ":‬ﺇﺫﺍ ﻗﺎﻤـﺕ ﺍﻟﺤﺠـﺔ‬ ‫ﻋﻠﻰ ﺴﺒﺏ ﺍﻟﺤﻜﻡ ﻭﻜﻤل ‪ ،‬ﻭﺍﻨﺘﻔﺕ ﻋﻨﻪ ﺍﻟﺭﻴـﺏ‪ ،‬ﻭﺤﺼـﻠﺕ ﺍﻟﺸـﺭﻭﻁ ﻭﺠﻤﻴـﻊ‬ ‫ﻥ ﺃﺤـﺩ‬ ‫ﻙ ﺃﻨﻪ ﻴﺘﻌﻴﻥ ﻋﻠﻰ ﺍﻟﺤﺎﻜﻡ ﻋﻠﻰ ﺍﻟﻔـﻭﺭ ﺃﻥ ﻴﺤﻜـﻡ‪ ،‬ﻷ ّ‬ ‫ﺍﻟﻤﻁﻠﻭﺏ ﻓﻴﻪ‪ ،‬ﻓﻼ ﺸ ّ‬ ‫ﺍﻟﺨﺼﻤﻴﻥ ﻅﺎﻟﻡ‪ ،‬ﻭﺇﺯﺍﻟﺔ ﺍﻟﻅﻠﻡ ﻭﺍﺠﺒﺔ ﻋﻠﻰ ﺍﻟﻔﻭﺭ")‪.(3‬‬ ‫ ﻤﺭ ﻠ ﺍﻟﺘ ﻴ ‪ :‬ﺒﻌﺩ ﺜﺒﻭﺕ ﺍﻟﺤﻜﻡ ﻓﻲ ﻤﻨﺎﻁﻪ ﻭﻤﻭﻀﻭﻋﻪ ﻴﺄﺘﻲ ﺍﻟﺘﻨﻔﻴﺫ‪ ،‬ﻓﻴﺘﻌﻴﻥ ﻋﻠـﻰ‬‫ﺍﻟﺤﺎﻜﻡ ﺘﻨﻔﻴﺫ ﺤﻜﻤﻪ ﻭﺘﻨـﺯﻴﻠﻪ‪.‬‬ ‫)‪ (1‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺸﻬﻴﺪ ﻋﺒﺪ ﺍﻟﻘﺎﺭ ﻋﻮﺩﺓ‪ ،‬ﺍﻟﺘﺸﺮﻳﻊ ﺍﳉﻨﺎﺋﻲ ﺍﻹﺳﻼﻣﻲ‪ 432/2 ،‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬

‫)‪ (2‬ﺍﻟﻘﺮﺍﰲ‪ ،‬ﺍﻹﺣﻜﺎﻡ ﰲ ﲤﻴﻴﺰ ﺍﻟﻔﺘﺎﻭﻯ ﻋﻦ ﺍﻷﺣﻜﺎﻡ ﻭﺗﺼﺮﻓﺎﺕ ﺍﻟﻘﺎﺿﻲ ﻭﺍﻹﻣﺎﻡ‪ ،‬ﻘﻴﻖ ﻋﺒﺪ ﺍﻟﻔﺘﺎ ﺃﺑﻮ ﺪﺓ‪ ،2 ،‬ﺩﺍﺭ‬ ‫ﺍﻟﺒﺸﺎﺋﺮ ﺍﻹﺳ ﻣﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪1995-1416 ،‬ﻡ ‪ ،‬ﺹ‪.142‬‬ ‫)‪ (3‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ :‬ﺹ‪.143‬‬

‫ﻨﺤﻭ ﺍﻟﻭﺼل ﺒﻴﻥ ﺍﻟﺘﱠﺸﺭﻴﻊ ﻭﺍﻟﺘﻁﱠﺒﻴﻕ‬ ‫ﻭﺘﺜﺒﺕ ﺍﻷﺤﻜﺎﻡ ﺍﻟﺸﺭﻋﻴﺔ‬

‫–‬

‫‪…. .‬‬

‫ﺩ‪ .‬ﺼﺎﻟﺢ ﻗﺎﺩﺭ ﻜﺭﻴﻡ ﺍﻟﺯﻨﻜﻲ‬

‫ﺍﻻﺠﺘﻬﺎﺩﻴﺔ ﻭﻏﻴـﺭ ﺍﻻﺠﺘﻬﺎﺩﻴـﺔ‬

‫–‬

‫ﻤـﻥ ﻋﺒـﺎﺩﺍﺕ‬

‫ﻭﻤﻌﺎﻤﻼﺕ ﻭﺠﻨﺎﻴﺎﺕ ﻭﻏﻴﺭﻫﺎ‪ ،‬ﺒﻌﺩ ﺍﺠﺘﻴﺎﺯﻫﺎ ﻤﺭﺍﺤل ﺍﻟﺘﺄﻜﺩ ﻤﻥ ﺘﺤﻘﻕ ﺍﻟﺴﺒﺏ ﻭﺘـﻭﺍﻓﺭ‬ ‫ﺍﻟﺸﺭﻭﻁ ﻭﺍﻨﺘﻔﺎﺀ ﺍﻟﻤﻭﺍﻨﻊ‪ ،‬ﻭﺇﻥ ﺍﺨﺘﻠﻑ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻲ ﺒﻌﺽ ﺍﻟﺸﺭﻭﻁ ﺃﻭ ﻓﻲ ﺘﻘﺩﻴﻤﻬﺎ ﻋﻠﻰ‬ ‫ﺃﺴﺒﺎﺒﻬﺎ ﻓﻲ ﺼﻭﺭ ﻤﺤﺩﻭﺩﺓ‪.‬‬ ‫ﻓﻤﺎ ﺍﺴﺘﻔﺼل ﻓﻴﻪ ﺍﻟﻨﺒﻲ )‪ (‬ﻤﺎﻋﺯﹰﺍ ﻜﺎﻥ ﻤﻥ ﺒﺎﺏ ﺍﻟﺒﺤﺙ ﻋﻥ ﺍﻟﻌﻨﺎﺼـﺭ ﺍﻟﺘـﻲ‬ ‫ﺘﺸ ّﹰﻜل ﺍﻟﺤﻜﻡ ﺍﻟﺸﺭﻋﻲ "ﺍﻟﺴﺒﺏ‪ +‬ﺍﻟﺸﺭﻁ‪ +‬ﺍﻨﺘﻔﺎﺀ ﺍﻟﻤﺎﻨﻊ= ﺍﻟﺤﻜﻡ" ﻭﻓﻲ ﻗﻀﻴﺔ ﺨﻁﻴـﺭﺓ‬ ‫ﻟﻠﻐﺎﻴﺔ‪.‬‬ ‫ﻭﻻ ﻴﻨﺒﻐﻲ ﺃﻥ ﻴﻔﺴﱠﺭ ﺍﺴﺘﻔﺼﺎﻟﻪ )‪ (‬ﺒﺘﻔﺴﻴﺭ ﺁﺨﺭ‪ ،‬ﻓﻴﺤﻤل ﻋﻠﻰ ﺃﻨﻪ ﺤﺎﻭل ﺇﺴﻘﺎﻁ‬ ‫ﻻ ﺜ ّﻡ ﻁﺭﺃ ﻋﻠﻴـﻪ‬ ‫ﻥ ﺍﻟﺤﺩ ﻜﺎﻥ ﺜﺎﺒﺘﹰﺎ ﺃﻭ ﹰ‬ ‫ﻥ ﺍﻹﺴﻘﺎﻁ ﻴﻌﻨﻲ ﺒﺎﻟﻀﺭﻭﺭﺓ ﺃ ّ‬ ‫ﺍﻟﺤﺩ ﻋﻨﻪ‪ ،‬ﺫﻟﻙ ﻷ ّ‬ ‫ﻥ ﺍﻟﺤﺩ ﺇﺫﺍ ﺜﺒﺕ ﻓﻼ ﻴﺴﻘﻁ‪ ،‬ﻭﻗﺼﺔ ﺍﻟﻤﺭﺃﺓ ﺍﻟﻤﺨﺯﻭﻤﻴﺔ‬ ‫ﺍﻹﺴﻘﺎﻁ‪ ،‬ﻭﻫﺫﺍ ﻏﻴﺭ ﺼﺤﻴﺢ ‪ ،‬ﻷ ّ‬ ‫ﻥ ﻗﺭﻴﺸﹰﺎ ﺃﻫﻤّﻬﻡ ﺸﺄﻥ‬ ‫ﺘﺅ ّﹶﻜﺩ ﺼﺤﺔ ﻤﺎ ﻨﻘﻭﻟﻪ‪ ،‬ﻓﻌﻥ ﺃﻡ ﺍﻟﻤﺅﻤﻨﻴﻥ ﻋﺎﺌﺸﺔ ﺭﻀﻲ ﺍﷲ ﻋﻨﻬﺎ ﺃ ّ‬ ‫ﺍﻟﻤﺭﺃﺓ ﺍﻟﻤﺨﺯﻭﻤﻴﺔ ﺍﻟﺘﻲ ﺴﺭﻗﺕ‪ ،‬ﻓﻘﺎﻟﻭﺍ ﻤﻥ ﻴﻜﻠﻡ ﻓﻴﻬﺎ ﺭﺴـﻭل ﺍﷲ )‪ ،(‬ﻓﻘـﺎﻟﻭﺍ ﻤـﻥ‬ ‫ﺏ ﺭﺴﻭل ﺍﷲ )‪ ،(‬ﻓﻜﻠﹼﻤﻪ ﺃﺴﺎﻤﺔ‪ ،‬ﻓﻘﺎل ﺭﺴـﻭل ﺍﷲ )‪":(‬‬ ‫ﻻ ﺃﺴﺎﻤﺔ ﺤ ﱡ‬ ‫ﻴﺠﺘﺭﺉ ﻋﻠﻴﻪ ﺇ ﹼ‬ ‫ﺃﺘﺸﻔﻊ ﻓﻲ ﺤﺩ ﻤﻥ ﺤﺩﻭﺩ ﺍﷲ‪ ،‬ﺜﻡ ﻗﺎﻡ ﻓﺎﺨﺘﻁﺏ‪ ،‬ﻓﻘﺎل‪ :‬ﺃﻴﻬﺎ ﺍﻟﻨﺎﺱ ﺇﻨﻤﺎ ﺃﻫﻠﻙ ﺍﻟﺫﻴﻥ ﻗﺒﻠﻜﻡ‬ ‫ﺍﻨﻬﻡ ﻜﺎﻨﻭﺍ ﺇﺫﺍ ﺴﺭﻕ ﻓﻴﻬﻡ ﺍﻟﺸﺭﻴﻑ ﺘﺭﻜﻭﻩ‪ ،‬ﻭﺇﺫﺍ ﺴﺭﻕ ﻓﻴﻬﻡ ﺍﻟﻀﻌﻴﻑ ﺃﻗـﺎﻤﻭﺍ ﻋﻠﻴـﻪ‬ ‫ﻥ ﻓﺎﻁﻤﺔ ﺒﻨﺕ ﻤﺤﻤﺩ ﺴﺭﻗﺕ ﻟﻘﻁﻌـﺕ ﻴـﺩﻫﺎ")‪ ،(1‬ﻭﻜـﺫﻟﻙ ﻗﺼـﺔ‬ ‫ﺍﻟﺤﺩ‪ ،‬ﻭﺃﻴﻡ ﺍﷲ ﻟﻭ ﺃ ّ‬ ‫ﺍﻟﻌﺴﻴﻑ‪ ،‬ﻓﺒﻌﺩ ﺜﺒﻭﺕ ﺍﻟﺤﺩ ﻋﻠﻴﻪ ﺃﺭﺍﺩ ﺃﺒﻭﻩ ﺃﻥ ﻴﻔﺘﺩﻱ ﻤﻨﻪ ﺒﻤﺎﺌﺔ ﺸﺎﺓ ﻭﻭﻟﻴـﺩﺓ‪ ،‬ﻭﻟﻜـﻥ‬ ‫ﻥ ﺍﻟﺤﺩ ﺇﺫﺍ ﺜﺒﺕ ﻟﻡ ﻴﻘﺒل ﻋﻨﻪ ﺒﺩل ﻤﺎﻟﻲّ‪ ،‬ﻭﻻ ﻴﺴﻘﻁ ﺍﻟﺒﺘﺔ‪.‬‬ ‫ﺍﻟﺭﺴﻭل )‪(‬ﺃﻋﻠﻤﻪ ﺒﺎﻟﺤﺩ‪ ،‬ﻭﺃ ّ‬ ‫ﻥ ﺍﻟﺸﺒﻬﺔ ﺍﻟﺘﻲ ﻴﺴﻘﻁ ﺒﻬﺎ ﺍﻟﺤﺩ ﻴﺠﺏ ﺃﻥ ﺘﻜﻭﻥ ﻤﻌﺘﺒﺭﺓ ﻭﻓﻲ ﻤﺤﻠﻬﺎ ﻭﺘﺤـﻴﻁ‬ ‫ﺜ ّﻡ ﺇ ّ‬ ‫ﺒﺎﻟﻘﻀﻴﺔ ﻓﻌﻼﹰ‪ ،‬ﺃﻤﺎ ﺇﺫﺍ ﻜﺎﻨﺕ ﻀﻌﻴﻔﺔ ﺃﻭ ﻤﺨﺘﻠﻘﺔ ﻭﺒﻌﻴﺩﺓ ﻋﻥ ﻅﺭﻭﻑ ﺍﻟﻘﻀﻴﺔ ﻭﻜﺎﻨـﺕ‬ ‫ﻫﻨﺎﻙ ﺃﺩﻟﺔ ﺃﻗﻭﻯ ﻤﻨﻬﺎ ﺘﻨﻘﻀﻬﺎ ﻓﻼ ﺍﻋﺘﺩﺍﺩ ﺒﻬﺎ ﻭﺘﻀﺭﺏ ﻋﺭﺽ ﺍﻟﺤـﺎﺌﻁ‪ ،‬ﻭﻫـﺫﺍ ﻤـﺎ‬ ‫)‪ (1‬ﻣﺴﻠﻢ‪ ،‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﺸﺮﺡ ﺍﻟﻨﻮﻭﻱ‪.186/11 :‬‬

‫‪1423200214‬א‪‬א‪‬א‪‬א‪‬‬ ‫ﻴﺘﻁﻠﺒﻪ ﺍﺴﺘﺘﺒﺎﺏ ﺃﻤﻥ ﺍﻟﺩﻭﻟﺔ ﻭﺃﻤﺎﻥ ﺍﻟﺭﻋﻴﺔ‪ ،‬ﻭﻤﻥ ﺠﻬﺔ ﺃﺨﺭﻯ ﻟﻭ ﻜﺎﻨﺕ ﺍﻟﺸـﺒﻬﺔ ﺃﻴﻤـﺎ‬ ‫ﺸﺒﻬﺔ ﻤﻌﺘﺒﺭﺓ ﻓﻲ ﺩﺭﺀ ﺍﻟﺤﺩﻭﺩ ﻟﻠﺯﻡ ﺃﻥ ﺘﻜﻭﻥ ﺁﻴﺎﺕ ﺍﻟﺤﺩﻭﺩ ﻤﻌﻠﻘﺔ ﻤﻌﻁﻠﺔ ﻤﻨـﺫ ﻋﻬـﺩ‬ ‫ﺍﻟﺭﺴﻭل )‪ ،(‬ﺇﺫ ﻤﺎ ﻤﻥ ﺠﺭﻴﻤﺔ ﺇﻻ ﻭﺘﻌﺘﺭﻴﻬﺎ ﺸﺒﻬﺔ ﺒل ﺸﺒﻬﺎﺕ ‪ ،‬ﻭﻫﺫﺍ ﺍﻟﻼﺯﻡ ﺒﺎﻁـل‬ ‫ﻓﻜﺫﻟﻙ ﺍﻟﻤﻠﺯﻭﻡ‪.‬‬ ‫ﻭﻗﺩ ﺘﻜﻠﹼﻡ ﺍﻷﺼﻭﻟﻴﻭﻥ ﻓﻲ ﻤﺴﺄﻟﺔ ﺸﺩﻴﺩﺓ ﺍﻟﺼﻠﺔ ﺒﻤﺎ ﻨﺤﻥ ﻓﻲ ﺼﺩﺩﻩ‪ ،‬ﺃﻻ ﻭﻫـﻲ‪:‬‬ ‫ﻫل ﻴﺠﺏ ﻋﻠﻰ ﺍﻟﻤﺠﺘﻬﺩ ﺃﻭ ﺍﻟﻘﺎﻀﻲ ﺃﻭ ﺍﻟﻤﻔﺘﻲ ﻭﻫﻭ ﻤﻘﺒل ﻋﻠﻰ ﺍﺴﺘﻨﺒﺎﻁ ﺍﻟﺤﻜﻡ ﺍﻟﺸﺭﻋﻲ‬ ‫ﺃﻭ ﺘﻨـﺯﻴﻠﻪ ﻭﺘﻨﻔﻴﺫﻩ ﺃﻥ ﻴﻔﺤﺹ ﻋﻥ ﻤﻌﺎﺭﺽ ﺍﻟﺩﻟﻴل ﺍﻟﺸـﺭﻋﻲ‪ ،‬ﻓـﺈﺫﺍ ﻜـﺎﻥ ﺍﻟﺤﻜـﻡ‬ ‫ﺍﻟﺸﺭﻋﻲ ﻋﺎﻤﹰﺎ ﺃﻭ ﻤﻁﻠﻘﹰﺎ ﻫل ﻴﺠﺏ ﻋﻠﻴﻪ ﺍﻟﺒﺤﺙ ﻋﻥ ﻤﺨﺼﺹ ﺍﻟﻌﺎﻡ ﺃﻭ ﻤﻘﻴﺩ ﺍﻟﻤﻁﻠﻕ‪،‬‬ ‫ﺃﻭ ﻴﻌﻤل ﺒﺎﻟﻌﺎﻡ ﻭﺍﻟﻤﻁﻠﻕ ﻜﻤﺎ ﻭﺭﺩﺍ ﻤﻥ ﻏﻴﺭ ﺒﺤﺙ ﻋﻥ ﻤﻌﺎﺭﻀﻬﻤﺎ؟ ﻭﻤﺎ ﺍﻟﺤﺩ ﺍﻟـﺫﻱ‬ ‫ﺴﻴﻨﺘﻬﻲ ﺇﻟﻴﻪ ﺍﻟﺒﺤﺙ ﻋﻨﺩ ﺍﻟﻘﺎﺌل ﺒﻭﺠﻭﺏ ﺍﻟﺒﺤﺙ ﻋﻥ ﺍﻟﻤﻌﺎﺭﺽ؟ ﻓﻌﻘﺩ ﺠﻤـﺎل ﺍﻟـﺩﻴﻥ‬ ‫ﺍﻷﺴﻨﻭﻱ "ﺕ‪772‬ﻫـ" ﺍﻟﻌﻼﻗﺔ ﺒﻴﻥ ﺍﻟﻤﻭﻀﻭﻋﻴﻥ ﻭﺠﻌﻠﻬﻤﺎ ﻋﻠﻰ ﺸﺎﻜﻠﺔ ﻭﺍﺤﺩﺓ‪ ،‬ﻭﺸـﺒّﻪ‬ ‫ﻥ ﺤﻜﻡ ﺍﻟﺤﺎﻜﻡ ﺒﺎﻟﺒﻴﻨﺔ ﺃﻭ ﺒﺎﻹﻗﺭﺍﺭ ﻗﺒل ﺍﻟﻔﺤـﺹ‬ ‫ﻙﺃّ‬ ‫ﺃﺤﺩﻫﻤﺎ ﺒﺎﻵﺨﺭ ﺤﻴﺙ ﻗﺎل‪ ":‬ﻭﻻ ﺸ ّ‬ ‫ﻋﻥ ﺍﻟﻤﻌﺎﺭﺽ ﻜﺎﻟﻌﻤل ﺒﺎﻟﺩﻟﻴل ﻗﺒل ﺍﻟﺒﺤﺙ ﻋﻥ ﻤﻌﺎﺭﻀﻪ")‪ ،(1‬ﻭﺘﺤﺩﺙ ﺍﻷﺼﻭﻟﻴﻭﻥ ﻋﻥ‬ ‫ﺤﻜﻡ ﺍﻟﻌﻤل ﺒﺎﻟﺩﻟﻴل ﻗﺒل ﺍﻟﺒﺤﺙ ﻋﻥ ﻤﻌﺎﺭﻀﻪ ﻓﻲ ﺤﻜﻡ ﺍﻟﻌﻤل ﺒﺎﻟﻌﺎﻡ ﻗﺒل ﺍﻟﺒﺤﺙ ﻋـﻥ‬ ‫ل ﺩﻟﻴل ﻴﻤﻜﻥ ﺃﻥ ﻴﻌﺎﺭﻀﻪ ﺩﻟﻴل‪ ،‬ﻓﻬﻭ‬ ‫ﻤﺨﺼﺼﻪ‪ ،‬ﻴﻘﻭل ﺍﻟﻐﺯﺍﻟﻲ "ﺕ‪505‬ﻫـ"‪ :‬ﻭﻜﺫﻟﻙ ﻜ ّ‬ ‫ﺩﻟﻴل ﺒﺸﺭﻁ ﺍﻟﺴﻼﻤﺔ ﻋﻥ ﺍﻟﻤﻌﺎﺭﻀﺔ‪ ،‬ﻓﻼ ﺒ ّﺩ ﻤﻥ ﻤﻌﺭﻓﺔ‬

‫ﺍﻟﺸﺭﻁ…‬

‫ﻭﻫـﺫﺍ ﺍﻟﺸـﺭﻁ ﻻ‬

‫ﻻ ﺒﺎﻟﺒﺤﺙ")‪ ،(2‬ﻭﻴﻘﻭل ﺍﻟﺴﺎﻟﻤﻲ ﺍﻷﺒﺎﻀﻲ "ﺕ‪1332‬ﻫـ"‪ :‬ﻭﻜﺫﻟﻙ ﺤﻜﻡ ﻜل ﺩﻟﻴل‬ ‫ﻴﺤﺼل ﺇ ﹼ‬

‫)‪ (1‬ﺍﻹﺳﻨﻮ ‪ ،‬ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ ﺑﻦ ﺍ ﺴ ‪ ،‬ﺍﻟﺘﻤﻬﻴﺪ ﰲ ﲣﺮﻳﺞ ﺍﻟﻔﺮﻭﻉ ﻋﻠﻰ ﺍﻷﺻﻮﻝ‪ ،‬ﻘﻴﻖ ﳏ ﺪ ﺣﺴﻦ ﻫﻴﺘﻮ ‪،3 ،‬‬ ‫ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪1984-1404 ،‬ﻡ ‪ ،‬ﺹ‪.366‬‬

‫)‪ (2‬ﺍﻟﻐﺰﺍ ‪ ،‬ﺃﺑﻮ ﺣﺎﻣﺪ ﳏ ﺪ ﺑﻦ ﳏ ﺪ‪ ،‬ﺍﳌﺴﺘﺼﻔﻰ ﻣﻦ ﻋﻠﻢ ﺍﻷﺻﻮﻝ‪ ،‬ﺮﻳ ﻭﺗﺼ ﻴ‬ ‫ﺍﻟﺘﺮﺍ ﺍﻹﺳ ﻣﻲ‪ ،‬ﺑﲑﻭﺕ‪1997-1418 ،‬ﻡ‪.64 /2 ،‬‬

‫ﻮ ﺿﻮ ‪ ،1 ،‬ﺩﺍﺭ ﺇﺣﻴﺎﺀ‬

‫ﻨﺤﻭ ﺍﻟﻭﺼل ﺒﻴﻥ ﺍﻟﺘﱠﺸﺭﻴﻊ ﻭﺍﻟﺘﻁﱠﺒﻴﻕ‬

‫‪…. .‬‬

‫ﺩ‪ .‬ﺼﺎﻟﺢ ﻗﺎﺩﺭ ﻜﺭﻴﻡ ﺍﻟﺯﻨﻜﻲ‬

‫ﻤﻊ ﻤﻌﺎﺭﻀﻪ ﻜﺎﻟﺒﺤﺙ ﻋﻥ ﺍﻟﻨﺎﺴﺦ ﻭﻋﻥ ﺍﻟﻌﻠﺔ ﺍﻟﻤﻌﺎﺭﻀﺔ ﻓﻲ ﺍﻟﻘﻴﺎﺱ ﻭﻋﻨﺩ ﺘﻌـﺎﺭﺽ‬ ‫ﺍﻹﺠﻤﺎﻉ ﻓﺈﻥ ﺍﻟﻜﻼﻡ ﻓﻲ ﺫﻟﻙ ﻜﻠﻪ ﻭﺍﺤﺩ" )‪.(1‬‬ ‫ﻭﺍﺨﺘﻠﻔﺕ ﻭﺠﻬﺎﺕ ﻨﻅﺭﻫﻡ ﻓﻴﻬﺎ ﺇﻟﻰ ﺭﺃﻴﻴﻥ‪:‬‬ ‫ﺍﻟﻘﻭل ﺍ ﻭل‪ :‬ﻴﺭﻯ ﺃﺼﺤﺎﺏ ﻫﺫﺍ ﺍﻟﻘﻭل ﻭﺠﻭﺏ ﺍﻟﺘﻘﺼﻲ ﻭﺍﻟﺒﺤﺙ ﻋﻥ ﻤﻌﺎﺭﺽ‬ ‫ﻻ ﺒﻌﺩ ﺍﻟﺒﺤﺙ ﻋﻥ ﻤﺨﺼﺼﻪ ﻭﻤﻘﻴﺩﻩ‪ ،‬ﻓـﺈﻥ‬ ‫ﺍﻟﺩﻟﻴل‪ ،‬ﻓﻼ ﻴﺠﻭﺯ ﺍﻟﻌﻤل ﺒﺎﻟﻌﺎﻡ ﻭﺍﻟﻤﻁﻠﻕ ﺇ ﹼ‬ ‫ﻋﺜﺭ ﻋﻠﻴﻪ ﻴﺠﺏ ﺍﻷﺨﺫ ﺒﻪ‪ ،‬ﻓﻴﺤﻤل ﺍﻟﻌﺎﻡ ﻋﻠﻰ ﺒﻘﻴﺔ ﺃﻓﺭﺍﺩﻩ ﻭﺍﻟﻤﻁﻠﻕ ﻋﻠﻰ ﻤﺎ ﺒﻘﻲ ﻤـﻥ‬ ‫ﺇﻁﻼﻗﻪ‪ ،‬ﻭﺇﻥ ﻟﻡ ﻴﻌﺜﺭ ﻋﻠﻴﻪ ﻓﺈﻨﻪ ﻴُﺠﺭﻱ ﺍﻟﻌﺎﻡ ﻋﻠﻰ ﻋﻤﻭﻤﻪ ﻭﺍﻟﻤﻁﻠﻕ ﻋﻠـﻰ ﺇﻁﻼﻗـﻪ‪.‬‬ ‫ﻭﻤﻨﻬﻡ ﻤﻥ ﺍﺩّﻋﻰ ﺍﻻﺘﻔﺎﻕ ﻋﻠﻰ ﻫﺫﺍ ﺍﻟﺸﺭﻁ ﻜﺎﻹﻤﺎﻡ ﺍﻟﻐﺯﺍﻟﻲ)‪ .)(2‬ﺜ ّﻡ ﺍﺨﺘﻠﻑ ﻫﺫﺍ ﺍﻟﻔﺭﻴـﻕ‬ ‫ﻓﻴﻤﺎ ﺒﻴﻨﻬﻡ ﻓﻲ ﺍﻟﻐﺎﻴﺔ ﺍﻟﺘﻲ ﻴﺠﺏ ﺇﻟﻴﻬﺎ ﺍﻟﺒﺤﺙ ﻋﻥ ﺍﻟﻤﻌﺎﺭﺽ‪ ،‬ﻓﻨﻘل ﻋﻥ ﺍﺒـﻥ ﺴـﺭﻴﺞ‬ ‫ﺍﻟﺸﺎﻓﻌﻲ ”ﺕ‪306‬ﻫـ“‪ ،‬ﻭﻨﺴﺏ ﻷﺒﻲ ﺴﻌﻴﺩ ﺍﻷﺼﻁﺨﺭﻱ ”ﺕ‪328‬ﻫـ“ ﺍﻟﻘﻭل ﺒﻭﺠـﻭﺏ‬ ‫ﺍﻟﺒﺤﺙ ﺇﻟﻰ ﺃﻥ ﻴﻐﻠﺏ ﻅﻥ ﻋﺩﻡ ﺍﻟﻤﻌﺎﺭﺽ‪ ،‬ﻓﺎﻟﻘﻁﻊ ﺒﻌـﺩﻡ ﻭﺠـﻭﺩ ﺍﻟﻤﻌـﺎﺭﺽ ﻟـﻴﺱ‬ ‫ﻤﻁﻠﻭﺒﺎﹰ‪ ،‬ﻭﺤﺼﻭل ﺍﻟﻅﻥ ﺒﻌﺩﻡ ﻭﺠﻭﺩﻩ ﻜﺎﻑ ﻤﻨﻪ ﻭﻫﻭ ﺍﻟﺫﻱ ﻓﻲ ﻭﺴﻊ ﺍﻟﻤﻜﻠـﻑ‪ ،‬ﻭ‪‬‬

‫ﻴﻜﻠ‬

‫ﺍ‬

‫ﺴﺎ‬

‫ﻭﺴ ﺎ ‪"‬ﺍﻟﺒﻘﺭﺓ ﺁﻴﺔ ‪ ، "286:‬ﻭﻨﻘل ﻋـﻥ ﺍﻟﻘﺎﻀـﻲ ﺃﺒـﻲ ﺒﻜـﺭ‬

‫ﺍﻟﺒﺎﻗﻼﻨﻲ "ﺕ‪403‬ﻫـ" ﻭﺁﺨﺭﻴﻥ ﻤﻥ ﺍﻟﻔﻘﻬﺎﺀ ﺍﻟﻘﻭل ﺒﻭﺠﻭﺏ ﺍﻟﺒﺤﺙ ﺇﻟﻰ ﺤﺼﻭل ﺍﻟﻘﻁﻊ‬ ‫ﺒﻌﺩﻡ ﻭﺠﻭﺩﻩ‪ ،‬ﻗﺎﻟﻭﺍ ﻭﻴﺤﺼل ﺫﻟﻙ ﺒﺘﻜﺭﺭ ﺍﻟﻨﻅﺭ ﻭﺍﻟﺒﺤﺙ ﻭﺍﺸﺘﻬﺎﺭ ﻜﻼﻡ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻴﻬـﺎ‬ ‫ﻤﻥ ﻏﻴﺭ ﺃﻥ ﻴﺫﻜﺭ ﺃﺤﺩ ﻤﻨﻬﻡ ﻤﻌﺎﺭﻀﹰﺎ)‪ ، (3‬ﻭﺤﻴﻨﺌﺫ ﻴﻘﻁﻊ ﺒﺄﻨﻪ ﻻ ﻤﻌﺎﺭﺽ ﻟﻪ ﻓﻴﻌﻤل ﺒﻪ‪.‬‬ ‫)‪ (1‬ﺍﻟﺴﺎﳌﻲ‪ ،‬ﺃﺑﻮ ﳏ ﺪ ﻋﺒﺪ ﺍ ﺑﻦ ﻴﺪ‪ ،‬ﺷﺮﺡ ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ﻋﻠﻰ ﺍﻷﻟﻔﻴﺔ ‪ ،‬ﻭﺯﺍﺭﺓ ﺍﻟﺘﺮﺍ ﺍﻟﻘﻮﻣﻲ ﻭﺍﻟﺜﻘﺎﻓ ﺔ‪ ،‬ﺳ ﻠﻄﻨﺔ‬ ‫ﻋ ﺎﻥ‪1981-1401 ،‬ﻡ‪.114/1 ،‬‬ ‫)‪ (2‬ﺍﻟﻐﺰﺍ ‪ ،‬ﺍﳌﺴﺘﺼﻔﻰ‪.65-64 /2 :‬‬

‫)‪ (3‬ﻳﻨﻈﺮ‪ :‬ﺍﻷﺳﻨﻮ ‪ ،‬ﺍﻟﺘﻤﻬﻴﺪ‪ ،‬ﺹ‪ ،359‬ﻭﺍﻟﺸﲑﺍﺯ ‪ ،‬ﺃﺑﻮ ﺇﺳ ﺎﻕ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﻠﻲ‪ ،‬ﺷﺮﺡ ﺍﻟﻠﻤﻊ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ ،‬ﻘﻴﻖ‬ ‫ﻋﻠﻲ ﺑﻦ ﻋﺒﺪﺍﻟﻌﺰﻳﺰ ﺍﻟﻌ ﲑﻳ ‪ ،‬ﺩﺍﺭ ﺍﻟﻨ ﺎﺭ ‪ ،‬ﺍﻟﻘﺼﻴﻢ‪1987-1407 ،‬ﻡ‪ ،342/1 ،‬ﻭﺍﺑﻦ ﺍ‬

‫ﺎﻡ‪ ،‬ﺍﻟﺘﺤﺮﻳـﺮ ﻣـﻊ‬

‫ﺍﻟﺘﻴﺴﲑ‪ ،‬ﻣﻄﺒﻌﺔ ﻣﺼﻄﻔ ﺍﻟﺒﺎﰊ ﺍ ﻠ ﻭﺃﻭﻻﺩ ‪ ،‬ﻣﺼﺮ‪1351 ،‬ﻫ ‪ ،231/1 ،‬ﻭﺍﻟﺒﺎﺟﻲ‪ ،‬ﺳﻠﻴ ﺎﻥ ﺑﻦ ﻠ ‪ ،‬ﺇﺣﻜـﺎﻡ‬ ‫ﺍﻟﻔﺼﻮﻝ ﰲ ﺃﺣﻜﺎﻡ ﺍﻷﺻﻮﻝ‪ ،‬ﻘﻴﻖ ﻋﺒﺪ ﺍ ﺍﳉﺒﻮﺭ ‪ ،1 ،‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﺑﲑﻭﺕ‪1989-1409 ،‬ﻡ ‪=،143/1‬‬ ‫= ﻭﺍﻟﺰﺭ ﺸﻲ‪ ،‬ﺑﺪﺭ ﺍﻟﺪﻳﻦ ﳏ ﺪ ﺑﻦ ﺎﺩﺭ‪ ،‬ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪ ،‬ﻘﻴﻖ ﳉﻨﺔ ﻣﻦ ﻋﻠ ﺎﺀ ﺍﻷﺯﻫ ﺮ ‪،1 ،‬ﺩﺍﺭ ﺍﻟﻜ ﺘ ‪-1414 ،‬‬

‫‪1423200214‬א‪‬א‪‬א‪‬א‪‬‬ ‫ﻻ ﺜﺎﻟﺜﹰﺎ‪ :‬ﺇﻨﻪ ﻻ ﻴﻜﻔﻲ ﺍﻟﻅﻥ ﻭﻻ ﻴﺸﺘﺭﻁ ﺍﻟﻘﻁﻊ ﺒل ﻻ ﺒ ّﺩ ﻤـﻥ‬ ‫ﻭﺤﻜﻰ ﺍﻟﻐﺯﺍﻟﻲ ﻗﻭ ﹰ‬ ‫ﺍﻋﺘﻘﺎﺩ ﺠﺎﺯﻡ ﻭﺴﻜﻭﻥ ﻨﻔﺱ ﺒﺎﻨﺘﻔﺎﺀ ﺍﻟﻤﻌﺎﺭﺽ)‪.(1‬‬ ‫ﺍﻟﻘﻭل ﺍﻟﺜﺎ ‪ :‬ﻴﺭﻯ ﺃﺼﺤﺎﺏ ﻫﺫﺍ ﺍﻟﻘﻭل ﺠﻭﺍﺯ ﺍﻟﺘﻤﺴﻙ ﺒﺎﻟﺩﻟﻴل ﻗﺒل ﺍﻟﺒﺤﺙ ﻋـﻥ‬ ‫ﻤﻌﺎﺭﻀﻪ‪ ،‬ﻭﻤﻤﻥ ﺫﻫﺏ ﺇﻟﻰ ﻫـﺫﺍ ﺍﻟﺼـﻴﺭﻓﻲ "ﺕ‪303‬ﻫــ" ﻭﺍﺨﺘـﺎﺭﻩ ﺍﻟﺒﻴﻀـﺎﻭﻱ‬ ‫"ﺕ‪791‬ﻫـ" ﻭﻫﻭ ﺍﻟﻤﻔﻬﻭﻡ ﻤﻥ ﺼﻨﻴﻊ ﺍﻟﺭﺍﺯﻱ "ﺕ‪606‬ﻫـ" ﻭﻗﺎل ﺒﻪ ﺍﺒﻥ ﺍﻟﺴـﺒﻜﻲ)‪.(2‬‬ ‫ﻭﺭ ّﺩ ﺍﻟﻤﺤﻠﻲ ﻋﻠﻰ ﺩﻋﻭﻯ ﺍﻻﺘﻔﺎﻕ ﺍﻟﺘﻲ ﺍﺩﻋﺎﻫﺎ ﺍﻟﻐﺯﺍﻟﻲ ﺒﻤـﺎ ﻨﻘـل ﻋـﻥ ﺍﻵﺨـﺭﻴﻥ‬ ‫ﻜﺎﻟﺼﻴﺭﻓﻲ ﻭﻏﻴﺭﻩ ﻤﻥ ﺍﻟﻘﻭل ﺒﺠﻭﺍﺯ ﺍﻟﺘﻤﺴﻙ ﺒﺎﻟﺩﻟﻴل ﻗﺒل ﺍﻟﺒﺤﺙ ﻋﻥ ﻤﻌﺎﺭﻀﻪ )‪.(3‬‬ ‫ﻥ ﺍﺤﺘﻤﺎل ﺍﻟﻤﻌﺎﺭﺽ ﻗـﺎﺌﻡ‪ ،‬ﻻ‬ ‫ﻭﻗﺩ ﺍﺴﺘﺩل ﺍﻟﻔﺭﻴﻕ ﺍﻷﻭل ﻋﻠﻰ ﻤﺎ ﺫﻫﺒﻭﺍ ﺇﻟﻴﻪ ﺒﺄ ّ‬ ‫ﻻ‬ ‫ﺴﻴﻤﺎ ﻓﻲ ﺍﻟﻌﺎﻡ ﻓﻴﺠﺏ ﺍﻟﺒﺤﺙ ﻋﻥ ﻤﺨﺼﺼﻪ‪ ،‬ﺇﺫ ﺜﺒﺕ ﺍﺴﺘﻘﺭﺍ ًﺀ ﺃﻨﻪ ﻤـﺎ ﻤـﻥ ﻋـﺎﻡ ﺇ ﹼ‬ ‫ﻭﺘﻁﺭﻕ ﺇﻟﻴﻪ ﺍﻟﺘﺨﺼﻴﺹ)‪.(4‬‬ ‫ﻥ ﺍﻷﺼل ﻫﻭ ﻋﺩﻡ ﻭﺠﻭﺩ ﺍﻟﻤﻌﺎﺭﺽ‪ ،‬ﻭﺃﻨﻪ ﻟﻭ ﻭﺠـﺏ‬ ‫ﻭﺃﺠﺎﺏ ﺍﻟﻔﺭﻴﻕ ﺍﻟﺜﺎﻨﻲ ﺒﺄ ّ‬ ‫ﻁﻠﺏ ﺍﻟﻤﻌﺎﺭﺽ ﻭﺍﻟﺒﺤﺙ ﻋﻨﻪ ﻗﺒل ﺍﻟﺘﻤﺴﻙ ﺒﺎﻟﺩﻟﻴل ﻟﻭﺠﺏ ﻁﻠﺏ ﺍﻟﻤﺠﺎﺯ ﻋﻨﺩ ﺍﺴـﺘﻌﻤﺎل‬ ‫ﺍﻟﻠﻔﻅ ﻓﻲ ﺤﻘﻴﻘﺘﻪ‪ ،‬ﻭﺍﻟﻼﺯﻡ ﻤﻨﺘﻑ ﻭﺍﻟﻤﻠﺯﻭﻡ ﻤﺜﻠﻪ‪ ،‬ﻭﻭﺠﻪ ﺍﻟﻤﻼﺯﻤﺔ‪ :‬ﺃﻥ ﺍﻟﻁﻠـﺏ ﻓـﻲ‬ ‫ﺍﻟﺼﻭﺭﺓ ﺍﻷﻭﻟﻰ ﺇﻨﻤﺎ ﻫﻭ ﻤﻥ ﺃﺠل ﺍﻻﺤﺘﺭﺍﺯ ﻋﻥ ﻤﻔﺴﺩﺓ ﺍﻟﻭﻗﻭﻉ ﻓـﻲ ﺍﻟﺨﻁـﺄ‪ ،‬ﻭﻫـﺫﺍ‬

‫‪1994‬ﻡ‪ 74 /4 ،‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪ ،‬ﻭﺍﻟﺸﻮ ﺎ ‪ ،‬ﳏ ﺪ ﺑﻦ ﻋﻠﻲ‪ ،‬ﺇﺭﺷﺎﺩ ﺍﻟﻔﺤﻮﻝ ﺇﱃ ﲢﻘﻴﻖ ﺍﳊﻖ ﻣﻦ ﻋﻠﻢ ﺍﻷﺻﻮﻝ‪ ،‬ﻘﻴ ﻖ‬ ‫ﺷﻌﺒﺎﻥ ﳏ ﺪ ﺇﲰﺎﻋﻴﻞ ‪ ،1‬ﺍﳌﺪ ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪1992 -1413 ،‬ﻡ‪ ،‬ﺹ ‪ 501‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬ ‫)‪ (1‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﺴﺘﺼﻔﻰ‪.65-64/2 :‬‬ ‫)‪ (2‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺒﻴ ﺎﻭ ‪ ،‬ﻣﻨﻬﺎﺝ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﻋﻠﻢ ﺍﻷﺻﻮﻝ ﺑﺸﺮﺡ ﺍﻹﻬﺑﺎﺝ ‪ ،1 ،‬ﺩﺍﺭ ﺍﻟﻜﺘ ﺍﻟﻌﻠ ﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪-1407 ،‬‬

‫‪1987‬ﻡ ‪ ،142-141 /2‬ﺍﻟﺮﺍﺯ ‪ ،‬ﳏ ﺪ ﺑﻦ ﻋ ﺮ‪ ،‬ﺍﶈﺼﻮﻝ ﰲ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ ،‬ﺩﺭﺍﺳﺔ ﻭ ﻘﻴﻖ‬

‫ﺟﺎﺑﺮ ﺍﻟﻌﻠﻮﺍ ‪،‬‬

‫‪ ،2‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﺑﲑﻭﺕ‪1992-1412 ،‬ﻡ‪ ،23-21/3 ،‬ﻭﺍﺑﻦ ﺍﻟﺴﺒﻜﻲ‪،‬ﲨﻊ ﺍﳉﻮﺍﻣﻊ ﺑﺸﺮﺡ ﺍﶈﻠﻲ ﻭﺍﻟﺒﻨﺎﱐ ‪،‬‬

‫ﻣﻄﺒﻌﺔ ﻣﺼﺮ ‪.8/2 ،‬‬

‫)‪ (3‬ﺟ ﻝ ﺍﻟﺪﻳﻦ ﺍ ﻠﻲ‪،‬ﺷﺮﺡ ﺍﶈﻠﻲ ﻋﻠﻰ ﲨﻊ ﺍﳉﻮﺍﻣﻊ ‪ ،8/2 ،‬ﻭﺇﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ‪.143/1 ،‬‬ ‫)‪ (4‬ﻳﻨﻈﺮ‪ :‬ﺍﺑﻦ ﺍﻟﺴﺒﻜﻲ‪ ،‬ﺍﻹﻬﺑﺎﺝ ﰲ ﺷﺮﺡ ﺍﳌﻨﻬﺎﺝ ‪.142/2 ،‬‬

‫ﻨﺤﻭ ﺍﻟﻭﺼل ﺒﻴﻥ ﺍﻟﺘﱠﺸﺭﻴﻊ ﻭﺍﻟﺘﻁﱠﺒﻴﻕ‬

‫‪…. .‬‬

‫ﺩ‪ .‬ﺼﺎﻟﺢ ﻗﺎﺩﺭ ﻜﺭﻴﻡ ﺍﻟﺯﻨﻜﻲ‬

‫ﺍﻟﻤﻌﻨﻰ ﺒﻌﻴﻨﻪ ﻤﻭﺠﻭﺩ ﻓﻲ ﺍﻟﺤﻘﻴﻘﺔ‪ .‬ﻭﺃﻤﺎ ﺍﻨﺘﻔﺎﺀ ﺍﻟﻼﺯﻡ ﻓﻸﻥ ﺍﻟﻌﻠﻤﺎﺀ ﻟﻡ ﻴﺯﺍﻟﻭﺍ ﺨﻠﻔﹰﺎ ﻋﻥ‬ ‫ﺴﻠﻑ ﻋﻠﻰ ﻤﻤﺭ ﺍﻟﻌﺼﻭﺭ ﻴﺤﻤﻠﻭﻥ ﺍﻟﻠﻔﻅ ﻋﻠﻰ ﺤﻘﻴﻘﺘﻪ ﻤﻥ ﻏﻴﺭ ﺒﺤﺙ ﻋﻥ ﺍﻟﻤﺠﺎﺯ)‪.(1‬‬ ‫ﻥ ﻫﻨﺎﻙ ﻓﺭﻗﹰﺎ ﺒﻴﻥ ﺍﺤﺘﻤﺎل ﻭﺠﻭﺩ ﻤﺨﺼـﺹ ﺃﻭ ﻤﻘﻴـﺩ‬ ‫ﻭﺃﺠﺎﺏ ﺍﻟﻔﺭﻴﻕ ﺍﻷﻭل ﺒﺄ ّ‬ ‫ﻥ ﺍﺤﺘﻤﺎل ﻭﺠﻭﺩ ﺍﻟﻤﻌﺎﺭﺽ ﻓﻲ ﺍﻟﺤﺎﻟﺔ‬ ‫ﻟﻠﺩﻟﻴل ﻭﺒﻴﻥ ﺍﺤﺘﻤﺎل ﻭﺠﻭﺩ ﺍﻟﻤﺠﺎﺯ ﻟﻠﺤﻘﻴﻘﺔ‪ ،‬ﻷ ّ‬ ‫ﺍﻷﻭﻟﻰ ﺃﻗﻭﻯ ﻤﻥ ﺍﺤﺘﻤﺎل ﺘﻁﺭﻕ ﺍﻟﻤﺠﺎﺯ ﻋﻨﺩ ﺍﺴﺘﻌﻤﺎل ﺍﻟﻠﻔﻅ ﻓﻲ ﺍﻟﺤﺎﻟﺔ ﺍﻟﺜﺎﻨﻴﺔ‪.‬‬ ‫ﻥ ﺍﺤﺘﻤﺎل ﺍﻟﻤﻌﺎﺭﺽ ﻓﻲ ﺍﻟﺤﺎﻟﺔ ﺍﻷﻭﻟﻰ‬ ‫ﻭﺃﺠﺎﺏ ﺍﻟﻔﺭﻴﻕ ﺍﻟﺜﺎﻨﻲ ﺒﺄﻨﻪ ﻻ ﻴﺴﻠﹼﻡ ﻟﻬﻡ ﺃ ّ‬ ‫ﻥ ﺍﻷﺼل ﻓـﻲ ﺍﺴـﺘﻌﻤﺎل ﺍﻟﻠﻔـﻅ‬ ‫ﻥ ﺍﻷﺼل ﻓﻴﻪ ﻋﺩﻡ ﺍﻟﻤﻌﺎﺭﺽ‪ ،‬ﻜﻤﺎ ﺃ ّ‬ ‫ﺃﻗﻭﻯ ﻤﻨﻪ‪ ،‬ﻷ ّ‬ ‫ﻻ ﻤﺭﺠﻭﺤﹰﺎ‬ ‫ﺍﻟﺤﻘﻴﻘﺔ‪ ،‬ﻭﻤﺠﺭﺩ ﺍﻻﺤﺘﻤﺎل ﻻ ﻴﺼﻠﺢ ﻤﻌﺎﺭﻀﹰﺎ ﻟﻬﺫﺍ ﺍﻷﺼل‪ ،‬ﻓﻴﻜﻭﻥ ﺍﺤﺘﻤﺎ ﹰ‬

‫) ‪(2‬‬

‫ﻥ ﻤﺴـﺄﻟﺔ‬ ‫ﻭﻟﺌﻥ ﻜﺎﻨﺕ ﻤﺴﺄﻟﺔ ﺘﺨﺼﻴﺹ ﺍﻟﻌﺎﻡ ﺸﺒﻴﻬﺔ ﺒﻤﺴﺄﻟﺔ ﺍﻟﺤﻘﻴﻘﺔ ﻭﺍﻟﻤﺠﺎﺯ‪ ،‬ﻓﺈ ّ‬ ‫ﻥ ﺍﻟﺒﺤﺙ ﻋـﻥ ﻗﺭﻴﻨـﺔ‬ ‫ﺒﺤﺙ ﺍﻟﺤﺎﻜﻡ ﺃﻭ ﺍﻟﻤﻔﺘﻲ ﻋﻥ ﺍﻟﻤﻌﺎﺭﺽ ﺘﺨﺘﻠﻑ ﻋﻨﻬﺎ‪ ،‬ﻭﺫﻟﻙ ﻷ ّ‬ ‫ﻟﺤﻤل ﺍﻟﺤﻘﻴﻘﺔ ﻋﻠﻰ ﺍﻟﻤﺠﺎﺯ ﻤﻥ ﺍﻟﻘﻀﺎﻴﺎ ﺍﻟﻠﻐﻭﻴﺔ‪ ،‬ﺃﻤﺎ ﻤﺴﺄﻟﺘﻨﺎ ﺍﻟﱠﺘﻲ ﻨﺤﻥ ﻓﻴﻬﺎ ﻓﻬﻲ ﻤـﻥ‬ ‫ﻗﻀﺎﻴﺎ ﺍﻟﺘﻁﺒﻴﻕ ﻭﺍﻟﺘﻨـﺯﻴل‪ ،‬ﻭﻟﻬﺎ ﻤﻨﻁﻘﻬﺎ ﺍﻟﺨﺎﺹ ﺍﻟﻤﺘﻤﻴﺯ ﻋﻥ ﻤﻨﻁﻕ ﺍﻟﻠﻐـﺔ‪ ،‬ﻭﻟـﻴﺱ‬ ‫ﺍﺤﺘﻤﺎل ﺍﻟﻤﻌﺎﺭﺽ ﻟﺜﺒﻭﺕ ﺍﻟﺤﻕ ﺃﻭ ﺍﻟﺘﻬﻤﺔ ﻜﺎﺤﺘﻤﺎل ﺍﻟﻤﺠﺎﺯ ﻟﻠﺤﻘﻴﻘﺔ‪ ،‬ﻭﺇﺫﺍ ﻜﺎﻥ ﺒﻌـﺽ‬ ‫ﺍﻷﺼﻭﻟﻴﻴﻥ ﻴﻨﺎﺯﻋﻭﻥ ﻓﻲ ﺘﺸﺒﻴﻪ ﺍﻟﺒﺤﺙ ﻋﻥ ﺍﻟﻤﺨﺼﺹ ﻋﻨﺩ ﺍﻟﻌﻤل ﺒﺎﻟﻌﺎﻡ ﺒﺎﻟﺒﺤﺙ ﻋﻥ‬ ‫ﻥ ﻤﺴﺄﻟﺘﻨﺎ ﻫﺫﻩ ﺃﺩﻋﻰ ﺇﻟﻰ ﺍﻟﻨـﺯﺍﻉ ﻓﻴﻬﺎ‪.‬‬ ‫ﺍﻟﻤﺠﺎﺯ ﻋﻨﺩ ﺇﻁﻼﻕ ﺍﻟﺤﻘﻴﻘﺔ‪ ،‬ﻓﺈ ّ‬ ‫ﻭﺍﻟﺫﻱ ﻴﺒﺩﻭ ﻟﻲ ﻓﻲ ﻫﺫﺍ ﺍﻟﻤﻘﺎﻡ ﺃﻥ ﺍﻟﻤﺠﺘﻬﺩ ﺃﻭ ﺍﻟﻘﺎﻀﻲ ﻻ ﻴﻁﺎﻟﺏ ﺒﺎﻟﺘﻔﺘﻴﺵ ﻋـﻥ‬ ‫ﺍﻟﺩﻟﻴل ﺍﻟﻤﻐﻴﺭ ﺍﻟﻤﻌﺎﺭﺽ ﻗﺒل ﺍﻟﺤﻜﻡ‪ ،‬ﺒل ﻟﻪ ﺍﻷﺨﺫ ﺒﻌﻤﻭﻡ ﺍﻟﻨﺼﻭﺹ ﻭﺇﻁﻼﻗﻬﺎ ﺒـﺩﻭﻥ‬ ‫ﺍﻟﺘﻔﺘﻴﺵ ﻋﻥ ﺍﻟﺩﻟﻴل ﺍﻟﻤﺨﺼﺹ ﺃﻭ ﺍﻟﻤﻘﻴﺩ‪ ،‬ﻭﻟﻪ ﺍﻟﻌﻤل ﺒﺎﻹﺒﺎﺤﺔ ﺍﻷﺼـﻠﻴﺔ‪ ،‬ﺃﻭ ﺒـﺭﺍﺀﺓ‬ ‫ﺍﻟﺫﻤﺔ ‪ ،‬ﺃﻭ ﺒﺎﻟﺤﻜﻡ ﺍﻟﺜﺎﺒﺕ ﺒﺩﻟﻴل ﺸﺭﻋﻲّ‪ ،‬ﺃﻭ ﺃﻥ ﻴﺤﻜﻡ ﻋﻠﻰ ﺍﻟﺸﻲﺀ ﻓﻲ ﻀﻭﺀ ﺼـﻔﺘﻪ‬ ‫ﺍﻷﺼﻠﻴﺔ ﺒﺩﻭﻥ ﺃﻥ ﻴﻜﻠﻑ ﺍﻟﺒﺤﺙ ﻋﻥ ﺍﻟﺩﻟﻴل ﺍﻟﻤﺨﺎﻟﻑ ﻟﻬﺫﻩ ﺍﻷﺼﻭل‪ ،‬ﻭﺫﻟـﻙ ﺒﺘﻁﺒﻴـﻕ‬ ‫)‪ (1‬ﺍﻟﺮﺍﺯ ‪ ،‬ﺍﶈﺼﻮﻝ‪ ،22-21/3 ،‬ﻭﺍﺑﻦ ﺍﻟﺴﺒﻜﻲ‪ ،‬ﺍﻹﻬﺑﺎﺝ‪.142/2 ،‬‬ ‫)‪ (2‬ﺍﻟﺮﺍﺯ ‪ ،‬ﺍﶈﺼﻮﻝ‪ ،23/3،‬ﻭﺍﺑﻦ ﺍﻟﺴﺒﻜﻲ‪ ،‬ﺍﻹﻬﺑﺎﺝ‪.142 /2 ،‬‬

‫‪1423200214‬א‪‬א‪‬א‪‬א‪‬‬ ‫ﻥ ﻋﻠﻰ ﺍﻟﻘﺎﻀﻲ ﺃﻥ ﻴﻨﻅﺭ ﺇﻟﻰ ﻁﺒﻴﻌﺔ‬ ‫ﻗﺎﻋﺩﺓ ﺍﻻﺴﺘﺼﺤﺎﺏ ﻓﻴﻤﺎ ﻴﺴﺘﺼﺤﺏ ﻓﻴﻪ‪ ،‬ﺒﻤﻌﻨﻰ ﺃ ّ‬ ‫ﺍﻟﺤﻜﻡ ﻭﺍﻟﻘﻀﻴﺔ ﺍﻟﻤﻌﺭﻭﻀﺔ ﺃﻭﻻﹰ‪ ،‬ﺜ ّﻡ ﻴﺴﺘﻌﻴﻥ ﺒﻘﻭﺍﻋﺩ ﺍﻻﺴﺘﺼﺤﺎﺏ ﺜﺎﻨﻴﺎﹰ‪ ،‬ﻓـﺈﻥ ﻜﺎﻨـﺕ‬ ‫ﻁﺒﻴﻌﺔ ﺍﻟﺤﻜﻡ ﺃﻭ ﺍﻟﻘﻀﻴﺔ ﺘﺘﻼﺀﻡ ﻤﻊ ﻗﺎﻋﺩﺓ ﺍﻻﺴﺘﺼـﺤﺎﺏ ﻟـﻡ ﻴﺒﺤـﺙ ﻋـﻥ ﺍﻟـﺩﻟﻴل‬ ‫ﺍﻟﻤﻌﺎﺭﺽ‪ ،‬ﻭﺇﻥ ﻜﺎﻨﺕ ﻻ ﺘﺘﻼﺀﻡ ﻤﻌﻬﺎ ﺒﺄﻥ ﻜﺎﻥ ﺍﻟﺤﻜﻡ ﺃﻭ ﺍﻟﻘﻀﻴﺔ ﺜﺎﺒﺘﹰﺎ ﻋﻠـﻰ ﺨـﻼﻑ‬ ‫ﻻ ﺒﻌﺩ ﺍﻟﺘﺤﺭﻱ ﻭﺍﻟﺒﺤﺙ ﻋﻥ ﺍﻟﻤﻌﺎﺭﺽ‪ ،‬ﻟﻠﺤﺼﻭل ﻋﻠﻰ ﺍﻟﻅﻥ‬ ‫ﺍﻷﺼل ﻓﻠﻴﺱ ﻟﻪ ﺍﻟﺤﻜﻡ ﺇ ﹼ‬ ‫ﺒﻤﺎ ﻫﻭ ﺨﻼﻑ ﺍﻷﺼل‪.‬‬ ‫ﻭﻤﺜﺎل ﺫﻟﻙ ﺃﻥ ﺤﻴﺎﺓ ﺍﻟﻤﻔﻘﻭﺩ ﻴﺴﺘﺼﺤﺏ ﻓﻴﻬﺎ‪ ،‬ﻭﻫﻲ ﻤﻌﺎﺭﻀﺔ ﻟﺘﻭﺯﻴـﻊ ﺘﺭﻜﺘـﻪ‬ ‫ﻋﻠﻰ ﻭﺭﺜﺘﻪ‪ ،‬ﻓﺈﺫﺍ ﻁﻠﺏ ﻭﺭﺜﺘﻪ –ﺒﻌﺩ ﺇﻋﻼﻥ ﻓﻘﺩﻩ‪ -‬ﺘﻭﺯﻴﻊ ﺘﺭﻜﺘﻪ ﻋﻠﻴﻬﻡ ﻭﺠـﺏ ﻋﻠـﻰ‬ ‫ﺍﻟﻘﺎﻀﻲ ﺭ ّﺩ ﺍﻟﻁﻠﺏ ﺍﺴﺘﺼﺤﺎﺒﹰﺎ ﻟﺤﻴﺎﺘﻪ‪ ،‬ﻭﺇﺫﺍ ﻁﻠﺒﻭﺍ ﻤﻨﻪ ﺍﻟﺤﻜﻡ ﺒﻭﻓﺎﺘﻪ ﺒﻌﺩ ﻤﻀﻲ ﺍﻟﻤـﺩﺓ‬ ‫ﻻ ﺒﻌﺩ ﺍﻟﺘﺤﺭﻱ ﻭﺍﻟﺒﺤﺙ ﺤﺘﻰ ﻴﺤﺼل ﻓﻲ ﻅﻨﻪ‬ ‫ﺍﻟﻤﻘﺭﺭﺓ ﺸﺭﻋﺎﹰ‪ ،‬ﻓﻠﻴﺱ ﻟﻪ ﺍﻟﺤﻜﻡ ﺒﻭﻓﺎﺘﻪ ﺇ ﹼ‬ ‫ﻋﺩﻡ ﺒﻘﺎﺌﻪ ﺤﻴﺎﹰ‪ ،‬ﺫﻟﻙ ﻷﻨﻪ ﺨﻼﻑ ﺍﻷﺼل)‪.(1‬‬ ‫ﻭﻤﺜﺎل ﻭﺠﻭﺏ ﺍﻟﺒﺤﺙ ﻋﻥ ﺍﻟﻤﻌﺎﺭﺽ ﻓﻴﻤﺎ ﻻ ﻴﺴﺘﺼﺤﺏ ﺤﻜﻤﻪ ﻗﺼـﺔ ﻤـﺎﻋﺯ‪،‬‬ ‫ﻥ‬ ‫ﻭﻗﺩ ﻤﺭّﺕ ﺘﻔﺎﺼﻴﻠﻬﺎ‪ ،‬ﻭﺍﻟﺴﺒﺏ ﻓﻲ ﺍﺴﺘﻔﺼﺎﻟﻪ )‪(‬ﻤﺎﻋﺯﹰﺍ ﻭﺍﻟﺒﺤﺙ ﻋﻥ ﺍﻟﻤﻌـﺎﺭﺽ ﺃ ّ‬ ‫ﻥ ﺍﻷﺼل ﺒﺭﺍﺀﺓ ﺍﻟﺫﻤﺔ ﻋﻥ ﺸﻐﻠﻬﺎ‪ ،‬ﻓﻜﺎﻥ‬ ‫ﺇﻗﺎﻤﺔ ﺍﻟﺤﺩ ﺤﻜﻡ ﺜﺎﺒﺕ ﻋﻠﻰ ﺨﻼﻑ ﺍﻷﺼل‪ ،‬ﻷ ّ‬ ‫ﻼ ﻓﻲ ﻤﻭﺍﻓﻘﺔ ﻫﺫﺍ ﺍﻷﺼل‪ .‬ﻴﻘﻭل ﺍﺒﻥ ﺍﻟﻘﻴﻡ "ﺕ‪751‬ﻫـ"‪":‬‬ ‫ﺍﻟﺒﺤﺙ ﻋﻥ ﻤﻌﺎﺭﺽ ﺍﻟﺤﺩ ﻋﻤ ﹰ‬ ‫ﻻ ﺇﺫﺍ ﻋﻠﻡ ﺃﻥ ﺍﻟﺴـﺎﺌل ﺇﻨﻤـﺎ‬ ‫ﻟﻴﺱ ﻟﻠﻤﻔﺘﻲ ﺃﻥ ﻴﻁﻠﻕ ﺍﻟﺠﻭﺍﺏ ﻓﻲ ﻤﺴﺄﻟﺔ ﻓﻴﻬﺎ ﺍﻟﺘﻔﺼﻴل ﺇ ﹼ‬ ‫ﺴﺄل ﻋﻥ ﺃﺤﺩ ﺘﻠﻙ ﺍﻷﻨﻭﺍﻉ‪ ،‬ﺒل ﺇﺫﺍ ﻜﺎﻨﺕ ﺍﻟﻤﺴﺄﻟﺔ ﺘﺤﺘﺎﺝ ﺇﻟﻰ ﺍﻟﺘﻔﺼﻴل ﺍﺴﺘﻔﺼﻠﻪ ﻜﻤـﺎ‬ ‫ﺍﺴﺘﻔﺼل ﺍﻟﻨﺒ ّ‬ ‫ﻲ )‪(‬ﻤﺎﻋﺯﹰﺍ ﻟﻤﺎ ﺃﻗ ّﺭ ﺒﺎﻟﺯﻨﺎ‪ :‬ﻫل ﻭﺠﺩ ﻤﻨﻪ ﻤﻘﺩﻤﺎﺘﻪ ﺃﻭ ﺤﻘﻴﻘﺘﻪ؟ ﻓﻠﻤﺎ ﺃﺠﺎﺒﻪ‬ ‫ﻋﻥ ﺍﻟﺤﻘﻴﻘﺔ ﺍﺴﺘﻔﺼﻠﻪ ﻫل ﺒﻪ ﺠﻨﻭﻥ ﻓﻴﻜﻭﻥ ﺇﻗﺭﺍﺭﻩ ﻏﻴﺭ ﻤﻌﺘﺒﺭ ﺃﻡ ﻫﻭ ﻋﺎﻗل؟ ﻓﻠﻤﺎ ﻋﻠﻡ‬ ‫ﻋﻘﻠﻪ ﺍﺴﺘﻔﺼﻠﻪ ﺒﺄﻥ ﺃﻤﺭ ﺒﺎﺴﺘﻨﻜﺎﻫﻪ ﻟﻴﻌﻠﻡ ﻫل ﻫﻭ ﺴﻜﺭﺍﻥ ﺃﻡ ﺼﺎﺡ؟ ﻓﻠﻤﺎ ﻋﻠﻡ ﺃﻨﻪ ﺼﺎﺡ‬ ‫)‪ (1‬ﺍﻟﺰﳌﻲ‪ ،‬ﻣﺼﻄﻔ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﰲ ﻧﺴﻴﺠﻪ ﺍﳉﺪﻳﺪ ‪،‬‬ ‫‪1996‬ﻡ‪ 224/1،‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬

‫‪1،‬ﻣﺮ‬

‫ﺰ ﻋﺒ ﺎﺩ ‪،‬‬

‫ﻨﻌﺎﺀ‪-1417 ،‬‬

‫ﻨﺤﻭ ﺍﻟﻭﺼل ﺒﻴﻥ ﺍﻟﺘﱠﺸﺭﻴﻊ ﻭﺍﻟﺘﻁﱠﺒﻴﻕ‬

‫‪…. .‬‬

‫ﺩ‪ .‬ﺼﺎﻟﺢ ﻗﺎﺩﺭ ﻜﺭﻴﻡ ﺍﻟﺯﻨﻜﻲ‬

‫ﺍﺴﺘﻔﺼﻠﻪ‪ :‬ﻫل ﺃﺤﺼﻥ ﺃﻡ ﻻ؟ ﻓﻠﻤﺎ ﻋﻠﻡ ﺃﻨﻪ ﻗﺩ ﺃﺤﺼﻥ ﺃﻗﺎﻡ ﻋﻠﻴﻪ ﺤﺩﹰﺍ")‪ .(1‬ﻭﻴﻘﻭل ﻓـﻲ‬ ‫ﻤﻭﻀﻊ ﺁﺨﺭ‪ ":‬ﺇﺫﺍ ﺴﺌل ﻋﻥ ﺭﺠل ﺤﻠﻑ ﻻ ﻴﻔﻌل ﻜﺫﺍ ﻭﻜﺫﺍ‪ ،‬ﻓﻔﻌﻠﻪ‪ ،‬ﻟﻡ ﻴﺠﺯﻟﻪ ﺃﻥ ﻴﻔﺘـﻲ‬ ‫ﺒﺤﻨﺜﻪ ﺤﺘﻰ ﻴﺴﺘﻔﺼﻠﻪ ﻫل ﻜﺎﻥ ﺜﺎﺒﺕ ﺍﻟﻌﻘل ﻭﻗﺕ ﻓﻌﻠﻪ ﺃﻡ ﻻ؟ ﻭﺇﺫﺍ ﻜﺎﻥ ﺜﺎﺒﺕ ﺍﻟﻌﻘل ﻓﻬل‬ ‫ﻜﺎﻥ ﻤﺨﺘﺎﺭﹰﺍ ﻓﻲ ﻴﻤﻴﻨﻪ ﺃﻡ ﻻ؟ ﻭﺇﺫﺍ ﻜﺎﻥ ﻤﺨﺘﺎﺭﹰﺍ ﻓﻬل ﺍﺴﺘﺜﻨﻰ ﻋﻘﺏ ﻴﻤﻴﻨﻪ ﺃﻡ ﻻ؟ ﻭﺇﺫﺍ ﻟﻡ‬ ‫ﻼ ﺃﻭ‬ ‫ﻴﺴﺘﺜﻥ ﻓﻬل ﻓﻌل ﺍﻟﻤﺤﻠﻭﻑ ﻋﻠﻴﻪ ﻋﺎﻟﻤﹰﺎ ﺫﺍﻜﺭﹰﺍ ﻤﺨﺘﺎﺭﹰﺍ ﺃﻡ ﻜـﺎﻥ ﻨﺎﺴـﻴﹰﺎ ﺃﻭ ﺠـﺎﻫ ﹰ‬ ‫ﻼ ﻓﻲ ﻗﺼﺩﻩ ﻭﻨﻴﺘـﻪ ﺃﻭ‬ ‫ﻤﻜﺭﻫﺎﹰ؟ ﻭﺇﺫﺍ ﻜﺎﻥ ﻋﺎﻟﻤﹰﺎ ﻤﺨﺘﺎﺭﹰﺍ ﻓﻬل ﻜﺎﻥ ﺍﻟﻤﺤﻠﻭﻑ ﻋﻠﻴﻪ ﺩﺍﺨ ﹰ‬ ‫ﻗﺼﺩ ﻋﺩﻡ ﺩﺨﻭﻟﻪ ﻓﺨﺼﺼﻪ ﺒﻨﻴﺘﻪ ﺃﻭ ﻟﻡ ﻴﻘﺼﺩ ﺩﺨﻭﻟﻪ ﻭﻻ ﻨﻭﻯ ﺘﺨﺼﻴﺼﻪ؟ ﻓﺈﻥ ﺍﻟﺤﻨﺙ‬ ‫ﻴﺨﺘﻠﻑ ﺒﺎﺨﺘﻼﻑ ﺫﻟﻙ ﻜﻠﻪ")‪.(2‬‬ ‫ﻭﺒﻨﺎ ًﺀ ﻋﻠﻰ ﻫﺫﺍ‪ ،‬ﺍﺨﺘﻠﻑ ﺍﻟﻔﻘﻬﺎﺀ ﻓﻲ ﺤﻜﻡ ﺘﻘﺼﻴﺭ ﺍﻹﻤﺎﻡ ﻓـﻲ ﺍﻻﺴﺘﻔﺼـﺎل ﺇﺫﺍ‬ ‫ﺍﻨﻜﺸﻑ ﺒﻌﺩ ﺍﻟﺘﻨﻔﻴﺫ ﻭﺠﻭﺩ ﻤﺴﻘﻁ ﻟﻠﺤﺩ ﺃﻭ ﺍﻟﻘﺼﺎﺹ ‪ ،‬ﻓﻤﻨﻬﻡ ﻤﻥ ﻗﺎل ﺇﻨﻪ ﻴﻀﻤﻥ ﺍﻟﺩﻴـﺔ‬ ‫ﻤﻥ ﻤﺎﻟﻪ ﺇﻥ ﺘﻌﻤﺩ ﺍﻟﺘﻘﺼﻴﺭ‪ ،‬ﻭﺇﻥ ﻟﻡ ﻴﺘﻌﻤﺩ ﻓﻤﻥ ﺒﻴﺕ ﺍﻟﻤﺎل‪ ،‬ﻭﻤﻨﻬﻡ ﻤﻥ ﻗﺎل ﻋﻠﻰ ﻋﺎﻗﻠﺔ‬ ‫ﺍﻹﻤﺎﻡ ﻗﻴﺎﺴﹰﺎ ﻋﻠﻰ ﺠﻨﺎﻴﺔ ﺍﻟﺨﻁﺄ‪ ،‬ﺒﻴﻨﻤﺎ ﻗﺎل ﺁﺨﺭﻭﻥ ﺇﺫﺍ ﺘﻌﻤﺩ ﺍﻟﺘﻘﺼﻴﺭ ﻓﻲ ﺍﻟﺒﺤﺙ ﻋـﻥ‬ ‫ﻻ ﻓـﻼ‬ ‫ﺍﻟﻤﻌﺎﺭﺽ ﺍﻟﻤﺴﻘﻁ ﺍﻟﻤﺠﻤﻊ ﻋﻠﻰ ﺇﺴﻘﺎﻁﻪ ﻭﻟﻡ ﻴﺴﺘﻔﺼل ﻓﻴﻪ ﺍﻗـﺘﺹ ﻤﻨـﻪ‪ ،‬ﻭﺇ ﹼ‬ ‫ﻴﻀﻤﻥ ﺇ ﹼ‬ ‫ﻻ ﺍﻟﺩﻴﺔ)‪.(3‬‬ ‫ﺜﺎ ﻴﺎ‪ :‬ﺍﻟﻘ ﺎﻴﺎ ﺍﻟﺘ ﺘﺭ‬

‫ﻴ ﺎ ﺍ ﺴﺘ‬

‫ﺎل)‪.(4‬‬

‫ﻤﻊ ﺍﻟﺒﻌﺜﺔ ﺍﻟﻨﺒﻭﻴﺔ ﺍﻟﻤﺒﺎﺭﻜﺔ ﺒﺩﺃﺕ ﺍﻟﺒﺫﺭﺓ ﺍﻹﺴﻼﻤﻴﺔ ﺘﻨﻤـﻭ ﻭﺘـﺯﺩﺍﺩ‪ ،‬ﻭﻭﺼـل‬ ‫ﺍﻟﺭﺴﻭل ﺍﻟﻜﺭﻴﻡ ﺍﻟﻠﻴل ﺒﺎﻟﻨﻬﺎﺭ ﺴﺎﻋﻴﹰﺎ ﺇﻟﻰ ﺯﺭﻉ ﺘﻌﺎﻟﻴﻡ ﺠﺩﻴﺩﺓ ﻭ ﻗﻴﻡ ﺒﺩﻴﻠﺔ ﻋﻥ ﺍﻷﻓﻜـﺎﺭ‬ ‫)‪ (1‬ﺍﺑﻦ ﺍﻟﻘﻴﻢ‪ ،‬ﺇﻋﻼﻡ ﺍﳌﻮﻗﻌﲔ‪.143/4 :‬‬ ‫)‪ (2‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪.144/4 :‬‬

‫)‪ (3‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻨﻮﻭ ‪ ،‬ﺍﺠﻤﻟﻤﻮﻉ ﺷﺮﺡ ﺍﳌﻬﺬﺏ ‪ ،‬ﻣﻄﺎﺑﻊ ﺍﳌ ﺘﺎﺭ ﺍﻹﺳ ﻣﻲ‪ ،‬ﺟﺪﺓ ‪ 377/2 ،‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ ﻭ‪ ،84/22‬ﻭﺍﻟﻘﺮﺍﰲ‪،‬‬ ‫ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ ﺍﻟﺼﻨﻬﺎﺟﻲ‪ ،‬ﺍﻟﻔﺮﻭﻕ ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﺑﲑﻭﺕ ‪ ،208/2‬ﻭﺍﻟﺸﻮ ﺎ ‪ ،‬ﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ‪.309/7،‬‬ ‫)‪ (4‬ﻣﻦ ﺍﳉﺪﻳﺮ ﺑﺘﺴﻠﻴ ﺍﻟ ﻮﺀ ﻋﻠﻴ ﺗﺮ ﺍﻻﺳﺘﻔﺼﺎﻝ ﻭﺃ ﺮ ‪ ،‬ﻭ ﻟﻚ ﻷﻧ ﺍﻟﻮﺟ ﺍﻟﺜﺎ ﻟ ﺳﺘﻔﺼﺎﻝ‪ ،‬ﻭﺑ‬ ‫ﺍﻻﺳﺘﻔﺼﺎﻝ ﻧﻔﺴ ‪ ،‬ﻓ ﺍ ﺃﻓﺎﺩ ﺗﺮ ﺍﻻﺳﺘﻔﺼﺎﻝ ﻋ ﻮﻣﺎ ﰲ ﺍﳌﻘﺎﻝ ﻓ ﻥ ﺍﻻﺳﺘﻔﺼﺎﻝ ﻳﻔﻴﺪ ﺍ ﺼﻮﺹ ﰲ ﺍﳌﻘﺎﻝ‪.‬‬

‫ﻳﺘﺒ ﻴﻦ ﺣﻜ ﻢ‬

‫‪1423200214‬א‪‬א‪‬א‪‬א‪‬‬ ‫ﻭﺍﻟﻤﻔﺎﻫﻴﻡ ﻭﺍﻟﻤﻨﺎﻫﺞ ﺍﻟﺴﺎﺌﺩﺓ ﺁﻨﺫﺍﻙ‪ ،‬ﻓﺭﺅﻴﺔ ﻤﻌﺘﺩﻟﺔ ﻟﻠﺤﻴﺎﺓ ﻭﺍﻹﻨﺴـﺎﻥ ﻭﺍﻟﻜـﻭﻥ‪ ،‬ﻓﻨﻘﻠـﺔ‬ ‫ﻨﻭﻋﻴﺔ ﻟﻺﻨﺴﺎﻥ‪ ،‬ﻓﺒﺩﺃ ﺍﻟﺠﻴل ﺍﻟﺠﺩﻴﺩ ﻴﺘﻔﺎﻋل ﻤﻊ ﺍﻟﻨﻅﺎﻡ ﺍﻟﺠﺩﻴﺩ "ﺍﻹﺴﻼﻡ" ﺒﻜـل ﻓﺎﻋﻠﻴـﺔ‬ ‫ﻭﺒﻜل ﺍﻴﺠﺎﺒﻴﺔ ‪ ،‬ﻴﺘﺴﺎﺭﻉ ﻓﻲ ﺍﺴﺘﻤﺎﻉ ﺇﻟﻰ ﺍﻟﻭﺤﻲ‪ ،‬ﻭﻤﻥ ﺜ ّﻡ ﻴﻘﻭﻡ ﺒﺘﺭﺠﻤﺘﻪ ﺇﻟـﻰ ﺤﻴـﺎﺓ‬ ‫ﻭﻋﻤل‪ ،‬ﻓﻼ ﻴﻘﺩﻡ ﻋﻠﻰ ﺃﻤﺭ ﺫﻱ ﺒﺎل ﻭﻻ ﻴﺤﺠﻡ ﻋﻨﻪ ﺇﻻ ﺒﻌﺩ ﺍﺴـﺘﻨﻁﺎﻕ ﺍﻟـﻭﺤﻲ ﻓﻴـﻪ‪،‬‬ ‫ﻓﻜﺎﻨﺕ ﻫﻤﻭﻤﻬﻡ ﻤﻨﺼﺒﺔ ﻋﻠﻰ ﺃﺴﻠﻤﺔ ﺍﻟﺤﻴﺎﺓ ﻭﺍﻟﺘﺼﺭﻓﺎﺕ‪ ،‬ﻭﻤﻥ ﻴﻨﻅﺭ ﻓﻲ ﺍﻟﻘﺭﺍﻥ ﺍﻟﻜﺭﻴﻡ‬ ‫ﻭﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻭﻴﺔ ﻴﺠﺩ ﺤﺸﺩﹰﺍ ﻜﺒﻴﺭﹰﺍ ﻤﻥ ﺃﺴﺌﻠﺘﻬﻡ ﺍﻟﻤﺴﺠﻠﺔ ﻓـﻲ ﻤﻨـﺎﺤﻲ ﺤﻴـﺎﺘﻬﻡ ﻜﻠﻬـﺎ‪،‬‬ ‫ﺍﺴﺘﻔﺴﺭﻭﺍ ﺍﻟﻨﺒ ّ‬ ‫ﻲ)‪(‬ﻓﻴﻬﺎ ﺒﻐﻴﺔ ﻤﻌﺭﻓﺔ ﺭﺃﻱ ﺍﻟﺸﺭﻉ‪ ،‬ﻭﻤﻥ ﺫﻟﻙ ﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ‪ " :‬ﻴﺴ ﻟﻭ‬ ‫ﻋﻥ ﺍ ﻠ‬

‫ل‬

‫ﻴ ﻘﻭﻥ ل ﻤﺎ‬

‫ﻤﻭﺍ ﻴ ﻟﻠ ﺎ‬

‫ﻘﺘﻡ ﻤﻥ ﻴﺭ ﻠﻠﻭﺍﻟ ﻴﻥ ﻭﺍ ﺭ ﻴﻥ ﻭﺍﻟﻴﺘـﺎﻤ ﻭﺍﻟﻤﺴـﺎﻜﻴﻥ ﻭﺍ ـﻥ‬

‫ﺍﻟﺴ ﻴل ﻭﻤﺎ ﺘ ﻠﻭﺍ ﻤﻥ ﻴﺭ ﻥ ﺍ‬ ‫ﺍﻟ‬

‫ﻪ ﻋﻠﻴﻡ ‪"‬ﺍﻟﺒﻘﺭﺓ ﺁﻴﺔ ‪ ،"215:‬ﻭ‪ ‬ﻴﺴ ﻟﻭ‬

‫ﺭ ﺍﻟ ﺭﺍﻡ ﺘﺎل ﻴﻪ ل ﺘﺎل ﻴﻪ ﻜ ﻴﺭ ﻭ‬

‫ﺍﻟ ﺭﺍﻡ ﻭ ﺭﺍ‬ ‫ﻭ‪ ‬ﻴﺴ ﻟﻭ‬ ‫ﻤﻥ‬

‫‪‬ﺍﻟﺒﻘﺭﺓ ﺁﻴـﺔ‪ ،"189 :‬ﻭ‪‬ﻴﺴـ ﻟﻭ‬

‫ﻭﺍﻟ‬

‫ﻤـﺎ ﺍ‬

‫ﻠﻪ ﻤ ﻪ ﻜ ﺭ ﻋ ﺍ‬

‫ﻭﺍﻟ ﺘ‬

‫ﻋﻥ ﺴ ﻴل ﺍ‬

‫ﻤﺎ ﺍ ﻴ ﻘﻭﻥ ل ﺍﻟ ﻭ ﻜ ﻟ ﻴ ـﻴﻥ ﺍ‬

‫ﺘﺘ ﻜﺭﻭﻥ‪"‬ﺍﻟﺒﻘﺭﺓ ﺁﻴﺔ ‪ ،"219:‬ﻭ‪‬ﻴﺴ ﻟﻭ‬ ‫ﺁﻴﺔ ‪ ،"22:‬ﻭ‪ ‬ﻭﻴﺴ ﻟﻭ‬

‫ﻋﻥ ﺍﻟﻤ ﻴ‬

‫ﻥ ﺘ ﻴ ﺭﻥ‬ ‫ﻭ ﺘﻘﺭ ﻭ ّ‬

‫ﻭﻜ ٌﺭ ﻪ ﻭﺍﻟﻤﺴـ‬

‫ﻜ ﺭ ﻤﻥ ﺍﻟﻘﺘل‪"‬ﺍﻟﺒﻘﺭﺓ ﺁﻴـﺔ‪،"217 :‬‬

‫ﻋﻥ ﺍﻟ ﻤﺭ ﻭﺍﻟﻤﻴﺴﺭ ل ﻴ ﻤﺎ ﺜﻡ ﻜ ﻴﺭ ﻭﻤ ﺎ‬

‫ﻤﺎ ﻭﻴﺴ ﻟﻭ‬

‫ﻋﻥ‬

‫ﻟﻠ ﺎ‬

‫ﻭ ﺜﻤ ﻤﺎ ﻜ ـﺭ‬

‫ﻟﻜـﻡ ﺍ ﻴـﺎ ﻟ ﻠﻜـﻡ‬

‫ﻋﻥ ﺍﻟﻴﺘﺎﻤ‬

‫ل‬

‫ل ﻭ‬

‫ﺎﻋﺘ ﻟﻭﺍ ﺍﻟ ﺴﺎﺀ‬

‫ﻥ ﻤﻥ ﻴ‬ ‫ﺍ ﺘ ﺭﻥ ﺘﻭ ّ‬

‫ﻟ ﻡ ﻴﺭ‪"‬ﺍﻟﺒﻘـﺭﺓ‬ ‫ﺍﻟﻤ ﻴ‬

‫ﻤﺭﻜﻡ ﺍ ‪"‬ﺍﻟﺒﻘـﺭﺓ ﺁﻴـﺔ‬

‫‪ ،"222:‬ﻭﻏﻴﺭ ﺫﻟﻙ‪ ،‬ﻭﻜﺫﻟﻙ ﺍﻷﻤﺭ ﺒﺎﻟﻨﺴﺒﺔ ﺇﻟﻰ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻭﻴﺔ‪.‬‬ ‫ﻭﻟﻡ ﺘﻜﻥ ﺘﺄﺨﺫ ﺃﺴﺌﻠﺔ ﻫﺅﻻﺀ ﺍﻟﺼﺤﺎﺒﺔ ﺍﻟﻜﺭﺍﻡ ﻨﻤﻁﹰﺎ ﻭﺍﺤﺩﹰﺍ ﻻ ﻴﺨﺘﻠﻑ ﻭﻻ ﻴﺘﻐﻴﺭ‪،‬‬ ‫ﻜﻤﺎ ﻜﺎﻨﺕ ﺍﻟﺤﺎل ﺒﺎﻟﻨﺴﺒﺔ ﺇﻟﻰ ﺇﺠﺎﺒﺎﺕ ﺍﻟﺭﺴﻭل ﺃﻴﻀﺎﹰ‪() ،‬ﻜﺎﻥ ﻴﻨﻭﱢﻉ ﻓـﻲ ﺍﻹﺠﺎﺒـﺔ‪،‬‬ ‫ﻓﻤﺭﺓ ﻴُﺠﻤل ﻭﺃﺨﺭﻯ ﻴﻔﺼﱢل‪ ،‬ﻭﺃﺤﻴﺎﻨﹰﺎ ﻴﻁﻠﻕ ﺍﻟﺠﻭﺍﺏ ﻭﺃﺨﺭﻯ ﻴﻘﻴﺩﻩ ‪ ،‬ﻭﻴﻌﻤﻡ ﻭﺍﻟﺴـﺅﺍل‬ ‫ﻋﺎﻡ ﺃﻭ ﺨﺎﺹ‪ ،‬ﻭ ﻴﺄﺘﻲ ﺒﺎﻟﺠﻭﺍﺏ ﻤﺴﺎﻭﻴﹰﺎ ﻟﻠﺴﺅﺍل ﻤﻥ ﻏﻴﺭ ﺯﻴـﺎﺩﺓ ﻭﻻ ﻨﻘـﺹ‪ ،‬ﻭﻗـﺩ‬

‫ﻨﺤﻭ ﺍﻟﻭﺼل ﺒﻴﻥ ﺍﻟﺘﱠﺸﺭﻴﻊ ﻭﺍﻟﺘﻁﱠﺒﻴﻕ‬

‫‪…. .‬‬

‫ﺩ‪ .‬ﺼﺎﻟﺢ ﻗﺎﺩﺭ ﻜﺭﻴﻡ ﺍﻟﺯﻨﻜﻲ‬

‫ﻴﺴﺘﻐﻨﻲ ﺒﺎﻟﺠﻭﺍﺏ ﻋﻥ ﺍﻟﺴﺅﺍل ﻓﻲ ﺇﻓﺎﺩﺓ ﺍﻟﻤﻌﻨﻰ ﻭﺤُﺴﻥ ﺍﻟﺴﻜﻭﺕ ﻋﻠﻴـﻪ ﻤـﻥ ﻏﻴـﺭ‬ ‫ﺍﺤﺘﻴﺎﺝ ﺇﻟﻰ ﺇﻋﺎﺩﺓ ﺍﻟﺴﺅﺍل ﺃﻭ ﻤﻌﺭﻓﺘﻪ‪ ،‬ﻭﻗﺩ ﻻ ﻴﺴﺘﻐﻨﻲ ﻋﻨﻪ‪ ،‬ﻓﻴﻜﻭﻥ ﻓﻬﻡ ﺍﻟﺠﻭﺍﺏ ﻤﺘﻭﻗﻔﹰﺎ‬ ‫ﻋﻠﻰ ﺍﺴﺘﺤﻀﺎﺭ ﺍﻟﺴﺅﺍل ﻭﺍﻟﻌﻠﻡ ﺒﻪ‪ ،‬ﻭﻗﺩ ﻴﺭﺍﻓﻕ ﺘﻠﻙ ﺍﻷﺴﺌﻠﺔ ﺍﺴﺘﻔﺼﺎل ﻭﺍﺴﺘﻔﺴﺎﺭ ﻤﻨـﻪ‬ ‫ﻭﻗﺩ ﻴﺘﺭﻜﻪ‪ ،‬ﻭﺘﺭﺩﺩﺕ ﻤﺫﺍﻫﺏ ﺍﻷﺼﻭﻟﻴﻴﻥ ﻫﻨﺎ ﺒﻴﻥ ﺍﺘﻔﺎﻕ ﻓـﻲ ﺒﻌـﺽ ﺘﻠـﻙ ﺍﻟﺼـﻭﺭ‬ ‫ﻭﺍﺨﺘﻼﻑ ﻓﻲ ﻜﺜﻴﺭﻫﺎ‪ ،‬ﻭﻟﻨﻀﺭﺏ ﺃﻤﺜﻠﺔ ﻋﻠﻰ ﺫﻟﻙ‪:‬‬ ‫ﻋﻥ ﺃﺒﻲ ﺴﻌﻴﺩ ﺍﻟﺨﺩﺭﻱ‪ :‬ﺃﻨﻪ ﻗﻴل ﻟﺭﺴﻭل ﺍﷲ )‪:(‬ﺃﻨﺘﻭﻀﺄ ﻤﻥ ﺒﺌـﺭ ﺒﻀـﺎﻋﺔ؟‬ ‫ﻭﻫﻲ ﺒﺌﺭ ﻴﻁﺭﺡ ﻓﻴﻬﺎ ﺍﻟﺤﻴﺽ ﻭﻟﺤﻡ ﺍﻟﻜﻼﺏ ﻭﺍﻟﻨﺘﻥ‪ -‬ﻓﻘﺎل ﺭﺴـﻭل ﺍﷲ )‪":(‬ﺍﻟﻤـﺎﺀ‬ ‫ﻲ )‪ (‬ﻓﻘـﺎل‪:‬‬ ‫ﻁﻬﻭﺭ ﻻ ُﻴ ﹶﻨﺠﱢﺴﻪ ﺸﻲﺀ")‪ ، (1‬ﻭﻤﻨﻬﺎ ﻋﻥ ﺃﺒﻲ ﻫﺭﻴﺭﺓ ﻗﺎل‪ :‬ﺴﺄل ﺭﺠل ﺍﻟﻨﺒ ّ‬ ‫ﻴﺎ ﺭﺴﻭل ﺍﷲ ﺇﻨﹼﺎ ﻨﺭﻜﺏ ﺍﻟﺒﺤﺭ ﻭﻨﺤﻤل ﻤﻌﻨﺎ ﺍﻟﻘﻠﻴل ﻤﻥ ﺍﻟﻤﺎﺀ‪ ،‬ﻓﺈﻥ ﺘﻭﻀﺄﻨﺎ ﺒﻪ ﻋﻁﺸﻨﺎ‪،‬‬ ‫ﻥ ﺍﻟﺴﺅﺍﺍل ﻋﻨﻪ ﺃﺜﺎﺭ‬ ‫ﻓﻬل ﻴﺤﻤل ﺍﻟﻤﺎﺀ ﻓﻲ ﺤﺩﻴﺙ ﺃﺒﻲ ﺴﻌﻴﺩ ﻋﻠﻰ ﻤﺎﺀ ﺒﺌﺭ ﺒﻀﺎﻋﺔ؟ ‪ ،‬ﻷ ّ‬ ‫ﺍﻟﺤﻜﻡ ﻓﻴﺘﻌﻠﻕ ﺍﻟﺤﻜﻡ ﺒﻪ ﺘﻌﻠﻕ ﺍﻟﻤﻌﻠﻭل ﺒﺎﻟﻌﻠﺔ‪ ،‬ﻓﻴﺨﺘﺹ ﺒﻬﺎ‪ ،‬ﺃﻭ ﻴﺤﻤل ﻋﻠﻰ ﺠﻤﻴﻊ ﺍﻟﻤﻴﺎﻩ‬ ‫ﺴﻭﺍﺀ ﻜﺎﻥ ﻤﺎﺀ ﺒﺌﺭ ﺒﻀﺎﻋﺔ ﺃﻡ ﻏﻴﺭﻫﺎ ﻜﻤﻴﺎﻩ ﺍﻵﺒﺎﺭ ﺍﻷﺨﺭﻯ ﻭﺍﻷﻨﻬﺎﺭ ﻭﺍﻟﺒﺤﺎﺭ؟ ﻭﻓـﻲ‬ ‫ﺹ ﺍﻟﺴﺅﺍل ﺒﺤﺎﻟﺔ ﻤﻌﻴﻨﺔ‪ ،‬ﻫﻲ ﺍﻟﺤﺎﺠﺔ ﺇﻟﻰ ﺍﻟﻤﺎﺀ ﺍﻟﻌﺫﺏ‪ ،‬ﻓـﻭﺭﺩ‬ ‫ﺤﺩﻴﺙ ﺃﺒﻲ ﻫﺭﻴﺭﺓ ﺍﺨﺘ ّ‬ ‫ﻼ ﻟﻠﻭﻀﻭﺀ ﻭﻟﻠﻐﺴل‪ ،‬ﻭﻟﻠﺴﺎﺌل ﻭﻏﻴﺭﻩ‪ ،‬ﻭﻷﺼﺤﺎﺏ‬ ‫ﺍﻟﺠﻭﺍﺏ ﻋﺎﻤﹰﺎ ﻟﺠﻤﻴﻊ ﺍﻷﺤﻭﺍل ﻭﺸﺎﻤ ﹰ‬ ‫ﺍﻷﻋﺫﺍﺭ ﻭﻏﻴﺭﻫﻡ‪ ،‬ﻓﺄﺠﺎﺏ ﺍﻟﺴﺎﺌل ﺒﺄﻜﺜﺭ ﻤﻤﺎ ﺴﺄل ﻋﻨﻪ‪ ،‬ﻭﻗﺩ ﺘﺭﺠﻡ ﺍﻟﺒﺨﺎﺭﻱ ﻟﺫﻟﻙ ﻓـﻲ‬ ‫ﺼﺤﻴﺤﻪ ﺘﺤﺕ ﻋﻨﻭﺍﻥ‪ :‬ﺒﺎﺏ ﻤﻥ ﺃﺠﺎﺏ ﺍﻟﺴﺎﺌل ﺒﺄﻜﺜﺭ ﻤﻤﺎ ﺴﺄل ﻋﻨﻪ‪ ،‬ﺜ ّﻡ ﺫﻜـﺭ ﺤـﺩﻴﺙ‬ ‫ﻥ ﺭﺠ ﹰ‬ ‫ﺍﺒﻥ ﻋﻤﺭ ﺭﻀﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﺃ ّ‬ ‫ﻼ ﻗﺎل‪ :‬ﻴﺎ ﺭﺴﻭل )‪(‬ﻤﺎ ﻴﻠﺒﺱ ﺍﻟﻤﺤﺭﻡ ﻤﻥ ﺍﻟﺜﻴﺎﺏ؟‬ ‫ﻗﺎل ﺭﺴﻭل ﺍﷲ )‪ ":(‬ﻻ ﻴﻠﺒﺱ ﺍﻟﻘﻤُﺹ ﻭﻻ ﺍﻟﻌﻤﺎﺌﻡ ﻭﻻ ﺍﻟﺴﺭﺍﻭﻴﻼﺕ ﻭﻻ ﺍﻟﺒﺭﺍﻨﺱ ﻭﻻ‬ ‫ﻻ ﺃﺤﺩ ﻻ ﻴﺠﺩ ﻨﻌﻠﻴﻥ ﻓﻠﻴﻠﺒﺱ ﺨﻔﻴﻥ ﻭﻟﻴﻘﻁﻌﻬﻤﺎ ﺃﺴﻔل ﻤﻥ ﺍﻟﻜﻌﺒﻴﻥ‪ ،‬ﻭﻻ ﺘﻠﺒﺴﻭﺍ‬ ‫ﺍﻟﺨﻔﺎﻑ ﺇ ﹼ‬ ‫ﻤﻥ ﺍﻟﺜﻴﺎﺏ ﺸﻴﺌﹰﺎ ﻤﺴّﻪ ﺯﻋﻔﺭﺍﻥ ﺃﻭ ﻭﺭﺱ ")‪ ،(2‬ﻓﺴﺌل ﻋﻤﺎ ﻴﻠﺒﺱ ﺍﻟﻤﺤﺭﻡ‪ ،‬ﻓﺄﺠﺎﺏ ﻋﻤﺎ ﻻ‬ ‫)‪ (1‬ﺍﻷﻟﺒﺎ ‪،‬ﺻﺤﻴﺢ ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ‪ ،‬ﺗﻌﻠﻴﻖ ﺯﻫﲑ ﺍﻟﺸﺎﻭﻳ ‪1989-1409 ،2 ،‬ﻡ‪.15/1،‬‬ ‫)‪ (2‬ﺍﻟﺒ ﺎﺭ ‪ ،‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﺑﺸﺮﺡ ﺍﻟﻔﺘﺢ ‪ 178/7 ،‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪ ،‬ﻭﺑﻠﻔ ﺮﻳ ﻣﻨ ﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﺸﺮﺡ‬ ‫ﺍﻟﻨﻮﻭﻱ‪.73 /8:‬‬

‫‪1423200214‬א‪‬א‪‬א‪‬א‪‬‬ ‫ﻴﻠﺒﺱ‪ ،‬ﻭﻴﻌ ّﺩ ﺠﻭﺍﺒﻪ ﻤﻥ ﺃﺤﺴﻥ ﺍﻟﻜﻼﻡ ﻭﺃﺒﻠﻐﻪ‪ ،‬ﻷﻥ ﻤﺎ ﻻ ﻴﻠﺒﺱ ﻤﻨﺤﺼﺭ ﻓﺼﺭّﺡ ﺒﻪ‪ ،‬ﺃﻤﺎ‬ ‫ﺍﻟﻤﻠﺒﻭﺱ ﺍﻟﺠﺎﺌﺯ ﻓﻐﻴﺭ ﻤﻨﺤﺼﺭ‪ ،‬ﻓﺩل ﻋﺩّﻩ ﻭﺤﺼﺭﻩ ﻟﻤﺎ ﻻ ﻴﻠﺒﺱ ﺩﻻﻟﺔ ﺇﻟﺘﺯﺍﻤﻴﺔ ﻋﻘﻠﻴـﺔ‬ ‫ﻥ ﺍﻟﺴﺅﺍل ﻋﻤﺎ ﻻ ﻴﺠﻭﺯ ﻟﺒﺴﻪ ﻫﻭ ﺍﻷﻟﻴﻕ ﺒﺎﻟﻤﻘﺎﻡ‪ ،‬ﻷﻥ ﺍﻟﻤﺤﺭﻡ‬ ‫ﻋﻠﻰ ﺒﻴﺎﻥ ﻤﺎ ﻴﺠﻭﺯ‪ ،‬ﺜ ّﻡ ﺇ ّ‬ ‫ﻓﻲ ﺤﺎﻟﺔ ﻤﻐﺎﻴﺭﺓ ﻟﺤﺎﻟﺘﻪ ﺍﻟﻁﺒﻴﻌﻴﺔ ﺍﻟﻌﺎﻤﺔ‪ ،‬ﻭﻤﺎ ﻴﻠﺒﺴﻪ ﻤﻌﻠﻭﻡ ﺒﺎﻻﺴﺘﺼﺤﺎﺏ‪ ،‬ﻭﺒﻴّﻥ ﻜﺫﻟﻙ‬ ‫ﺤﻜﻡ ﻟﺒﺱ ﺍﻟﺨﻑ ﻋﻨﺩ ﻋﺩﻡ ﻭﺠﻭﺩ ﺍﻟﻨﻌل)‪.(1‬‬ ‫ﻓﻬل ﻴﺠﺏ ﻗﺼﺭ ﺍﻟﺠﻭﺍﺏ ‪ -‬ﻓﻲ ﺤﺩﻴﺙ ﺃﺒﻲ ﻫﺭﻴﺭﺓ ‪ -‬ﻋﻠﻰ ﻤـﺎ ﺨـﺭﺝ ﻋﻠﻴـﻪ‬ ‫ﺍﻟﺴﺅﺍل ﻭﻭﺭﺩ‪ ،‬ﺃﻭ ﻴﺤﻤل ﻋﺩﻭل ﺍﻟﺭﺴﻭل )‪ (‬ﻤﻥ ﺍﻟﺨﺎﺹ ﺇﻟﻰ ﺍﻟﻌـﺎﻡ ﻋﻠـﻰ ﻋﻤـﻭﻡ‬ ‫ﺍﻷﺤﻭﺍل ﻭﺍﻷﺸﺨﺎﺹ ﻭﺍﻷﺯﻤﺎﻥ؟ ﻭﻓﻲ ﺍﻟﺠﻭﺍﺏ ﻋﻥ ﻫﺫﺍ ﺍﻟﺴﺅﺍل ﺘﺠﺩ ﺃﺠﻭﺒﺔ ﺍﻷﺼﻭﻟﻴﻴﻥ‬ ‫ﻤﺘﻔﻘﺔ ﻓﻲ ﺒﻌﺽ ﺍﻟﺤﺎﻻﺕ ﻭﻤﺨﺘﻠﻔﺔ ﻓﻲ ﺤﺎﻻﺕ ﺃﺨﺭ‪ .‬ﻭﻜل ﺫﻟﻙ ﻟﻴﺱ ﻤﺤـل ﺍﻫﺘﻤﺎﻤﻨـﺎ‬ ‫ﻫﻨﺎ‪ ،‬ﺒل ﺍﻟﺫﻱ ﻴﻬﻤﻨﺎ ﻓﻲ ﻫﺫﺍ ﺍﻟﻤﻘﺎﻡ ﻫﻭ ﺘﺭﻜﻪ ﺍﻻﺴﺘﻔﺼﺎل ﻓﻲ ﺠﻤﻠـﺔ ﻤـﻥ ﺍﻟﻤﺴـﺎﺌل‬ ‫ﻭﺤﻜﻤﻪ‪ ،‬ﻭﻗﺒل ﺍﻟﻭﻟﻭﺝ ﻓﻲ ﺍﻟﺘﻔﺎﺼﻴل ﻨﻌﺭﺝ ﻋﻠﻰ ﺍﻷﺴﺒﺎﺏ ﺍﻟﺘﻲ ﻤﻥ ﺃﺠﻠﻬﺎ ﺠـﺎﺀ ﺘـﺭﻙ‬ ‫ﺍﻻﺴﺘﻔﺼﺎل‪ ،‬ﻭﻴﻤﻜﻥ ﺍﺴﺘﺨﻼﺹ ﺘﻠﻙ ﺍﻷﺴﺒﺎﺏ ﻓﻲ ﻨﻅﺭﻨﺎ ﻓﻲ ﺍﻟﻨﻘﺎﻁ ﺍﻵﺘﻴﺔ‪:‬‬ ‫ﻭ ‪ :‬ﻗﺩ ﺘﻌﺭﻑ ﺍﻟﺘﻔﺎﺼﻴل ﺒﺎﻟﺒﺩﺍﻫﺔ ﻭﺒﺎﻟﻀﺭﻭﺭﺓ ﻜﺄﻥ ﻴﺘﻁﺭﻕ ﺍﻟﺸﺎﺭﻉ ﺇﻟﻰ ﺤﻜﻡ ﻤﺴـﺄﻟﺔ‬ ‫ﺫﺍﺕ ﺸﻘﻴﻥ‪ ،‬ﺍﻟﺸﻕ ﺍﻷﻭل ﻓﻴﻬﺎ ﻤﺤﺼﻭﺭ‪ ،‬ﻭﺍﻟﺸـﻕ ﺍﻟﺜـﺎﻨﻲ ﻏﻴـﺭ ﻤﺤﺼـﻭﺭ‪،‬‬ ‫ﻓﻴﺘﻌﺭﺽ ﻟﺫﻜﺭ ﺍﻟﻤﺤﺼﻭﺭ ﻭﻴﺘﺭﻙ ﻏﻴﺭ ﺍﻟﻤﺤﺼﻭﺭ ﻟﻠﻌﻠﻡ ﺒـﻪ ﺒﺩﺍﻫـ ﹰﺔ ﺃﻭ ﻟﻌـﺩﻡ‬ ‫ﺍﻨﺩﺭﺍﺠﻪ ﺘﺤﺕ ﺤﺩ ﻤﻌﻠﻭﻡ‪ ،‬ﻭﻤﺜﺎل ﺫﻟﻙ ﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ‪  :‬ﺭﻤ ﻋﻠـﻴﻜﻡ ﻤ ـﺎﺘﻜﻡ‬ ‫ﻭ ﺎﺘﻜﻡ ﻭ ﻭﺍﺘﻜﻡ ﻭﻋﻤّﺎﺘﻜﻡ…ﻭ ل ﻟﻜﻡ ﻤﺎ ﻭﺭﺍﺀ ﻟﻜﻡ‪ ‬ﺍﻟﻨﺴﺎﺀ ﺁﻴﺔ ‪،"24-23:‬‬ ‫ﻥ ﻴﺩﺨﻠﻥ ﻓﻲ ﺩﺍﺌﺭﺓ ﺍﻟﺤـل ﻭﻤـﺎ‬ ‫ﻓﺘﻨﺎﻭﻟﺕ ﺍﻵﻴﺔ ﺍﻟﻤﺤﺭﻤﺎﺕ ﻤﻥ ﺍﻟﻨﺴﺎﺀ ﻭﻤﺎ ﻋﺩﺍﻫ ّ‬ ‫ﺃﻜﺜﺭﻫﻥّ‪ ،‬ﻭﻜﺫﻟﻙ ﻗﻭﻟﻪ)‪ (‬ﻓﻴﻤﺎ ﻴﺠﻭﺯ ﻟﻠﻤﺤﺭﻡ ﻟﺒﺴﻪ ﻓﻲ ﺤﺩﻴﺙ ﺍﺒﻥ ﻋﻤﺭ ﺍﻟﺴﺎﺒﻕ‬ ‫ﺫﻜﺭﻩ ﻗﺒل ﻗﻠﻴل‪.‬‬ ‫)‪(1‬ﻭ ﺪ ﻳﻜﻮﻥ ﺳﺆﺍﻝ ﺍﻟﺮﺟﻞ ﻋ ﺎ ﻳﻠﺒ ﺍ ﺮﻡ ﻣﻦ ﺑﺎﺏ ﺍﻟﺴﺆﺍﻝ ﺍﳌﻨﻬﻲ ﻋﻨ ‪ ،‬ﻓﻴ ﺮﻡ ﻣﻦ ﺃﺟﻞ ﺳﺆﺍﻟ ﻣﺎ ﻭﺳﻊ ﺍ ﻓﻴ ‪ ،‬ﻓ ﺭﺷﺪ‬ ‫ﺍﻟﻨ ﺍﻟﻜﺮ ﺇﱃ ﺍﻟﺼﻮﺍﺏ ﺎ ﻳﻨﺒﻐﻲ ﺍﻟﺴﺆﺍﻝ ﻋﻨ ‪.‬‬

‫ﻨﺤﻭ ﺍﻟﻭﺼل ﺒﻴﻥ ﺍﻟﺘﱠﺸﺭﻴﻊ ﻭﺍﻟﺘﻁﱠﺒﻴﻕ‬

‫ﺩ‪ .‬ﺼﺎﻟﺢ ﻗﺎﺩﺭ ﻜﺭﻴﻡ ﺍﻟﺯﻨﻜﻲ‬

‫‪…. .‬‬

‫ﻥ ﺃﺨﺭﻯ‪ :‬ﻗﺩ ﻴﺘﺭﻙ ﺍﻻﺴﺘﻔﺼﺎل ﺒﻨﺎ ًﺀ ﻋﻠﻰ ﺍﻟﻤﻌﺭﻓـﺔ ﺍﻟﺴـﺎﺒﻘﺔ‬ ‫ﺜﺎﻨﻴﹰﺎ‪ :‬ﺍﻹﺤﺎﻟﺔ ﺇﻟﻰ ﻤﻅﺎ ّ‬ ‫ﺒﺸﺭﻭﻁ ﺤﻜﻡ ﺍﻟﻤﺴﺄﻟﺔ ﻭﺘﻭﺍﺒﻌﻪ ﻓﻲ ﺃﻤﺎﻜﻥ ﺃﺨﺭﻯ ﻤﻥ ﺍﻟﺸﺭﻉ‪ ،‬ﻜﺄﻥ ﺘﻜـﻭﻥ ﺘﻠـﻙ‬ ‫ﺍﻟﺸﺭﻭﻁ ﻤﺒﻴﻨﺔ ﻭﻤﻔﺼﻠﺔ ﻓﻲ ﺍﻟﻜﺘﺎﺏ ﺃﻭ ﻓﻲ ﺍﻟﺴﻨﺔ ﺃﻭ ﻓﻴﻬﻤﺎ ﻤﻌﺎﹰ‪ ،‬ﻭﻜﺎﻥ ﺼـﺎﺤﺏ‬ ‫ﺍﻟﻘﻀﻴﺔ ﻋﻠﻰ ﻋﻠﻡ ﺒﻬﺎ‪ ،‬ﻭﻫﺫﺍ ﺍﻷﺴﻠﻭﺏ ﻭﺍﺭﺩ ﻭﻜﺜﻴﺭ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﺃﻴﻀﺎﹰ‪ ،‬ﻓﻘﺩ‬ ‫ﻴﺘﺭﻙ ﺍﻟﺘﻔﺎﺼﻴل ﻓﻲ ﺍﻟﻤﻭﻀﻭﻉ ﻭﻴﺤﻴﻠﻬﺎ ﺇﻟﻰ ﻤﻭﺍﻁﻥ ﺃﺨﺭﻯ ﻤﻥ ﺍﻟﻘﺭﺁﻥ ﺃﻭ ﻴﺨﻭﱢل‬ ‫ﻲ )‪(‬ﺒﺒﻴﺎﻨﻬﺎ ﺒﻤﻘﺘﻀﻰ ﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ‪  :‬ﻭ ﻟ ﺎ ﻟﻴ ﺍﻟ ﻜﺭ ﻟﺘ ﻴﻥ ﻟﻠ ﺎ‬ ‫ﺍﻟﻨﺒ ّ‬

‫ﻤـﺎ‬

‫ل ﻟﻴ ﻡ ‪ ‬ﺍﻟﻨﺤل ﺁﻴﺔ ‪ ،"44 :‬ﻭﻤﻥ ﺫﻟﻙ ﻗﻭﻟـﻪ ﺘﻌـﺎﻟﻰ‪ :‬ﺍ ـ ﺎ ﺍﻟ ـﺭﺍ‬ ‫ﺍﻟﻤﺴﺘﻘﻴﻡ‬

‫ﺭﺍ ﺍﻟ ﻴﻥ‬

‫ﻤ‬

‫ﻋﻠﻴ ﻡ ‪‬ﺍﻟﻔﺎﺘﺤﺔ ﺁﻴﺔ ‪ "7:‬ﻭﻓﻲ "ﺴـﻭﺭﺓ ﺍﻟﻨﺴـﺎﺀ‬

‫ﺁﻴﺔ‪"69:‬ﺒﻴّﻥ ﺴﺒﺤﺎﻨﻪ ﻭﺘﻌﺎﻟﻰ ﺍﻟﺫﻴﻥ ﺃﻨﻌﻡ ﻋﻠﻴﻬﻡ ﺒﻘﻭﻟﻪ ﺘﻌﺎﻟﻰ‪ :‬ﻭﻤـﻥ ﻴ ـ ﺍ‬ ‫ﻭﺍﻟﺭﺴﻭل ﻭﻟ‬

‫ﻤ ﺍﻟ ﻴﻥ‬

‫ﻭﺍﻟ ﺎﻟ ﻴﻥ ﻭ ﺴﻥ ﻭﻟ‬ ‫ﺎ‬

‫ﻭﺍ ﻴ ﻴ ﻤﺎ‬

‫ﻡﺍ‬

‫ﻋﻠﻴ ﻡ ﻤﻥ ﺍﻟ ﻴﻴﻥ ﻭﺍﻟ‬

‫ﻴﻘﻴﻥ ﻭﺍﻟ‬

‫ﺍﺀ‬

‫ﺭ ﻴﻘﺎ‪‬ﻭﻜﻘﻭﻟـﻪ ﺘﻌـﺎﻟﻰ ‪ :‬ﻭﺍﻟﺴـﺎﺭ ﻭﺍﻟﺴـﺎﺭ‬

‫ﺍﺀ ﻤﺎ ﻜﺴ ﺎ ﻜﺎ ﻤﻥ ﺍ‬

‫ﻭﺍ‬

‫ﻋ ﻴ‬

‫ﻜﻴﻡ‪"‬ﺍﻟﻤﺎﺌﺩﺓ ﺁﻴـﺔ‬

‫‪ "38:‬ﻤﻥ ﻏﻴﺭ ﺒﻴﺎﻥ ﻨﺼﺎﺏ ﺍﻟﺴﺭﻗﺔ‪ ،‬ﻭﺠﺎﺀﺕ ﺍﻟﺴﻨﺔ ﻭﺒﻴّﻨﺕ ﻨﺼـﺎﺒﻬﺎ‪ ،‬ﻋـﻥ ﺃﻡ‬ ‫ﺍﻟﻤﺅﻤﻨﻴﻥ ﻋﺎﺌﺸﺔ ﻋﻥ ﺍﻟﻨﺒ ّ‬ ‫ﻲ )‪ (‬ﻗﺎل‪ ":‬ﺘﻘﻁﻊ ﻴﺩ ﺍﻟﺴﺎﺭﻕ ﻓﻲ ﺭﺒـﻊ‬

‫ﺩﻴﻨـﺎﺭ")‪(1‬‬

‫ﻭﻏﻴﺭ ﺫﻟﻙ‪.‬‬ ‫ﺜﺎﻟﺜﺎ‪ :‬ﺇﻋﻁﺎﺀ ﻤﺭﻭﻨﺔ ﻟﻸﺤﻜﺎﻡ ﻭﻨﻭﻉ ﺘﻴﺴﻴﺭ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩ ﺒﺭﻓﻊ ﺍﻟﺤﺭﺝ ﻋـﻨﻬﻡ ‪ ،‬ﻓﻜﻠﻤـﺎ‬ ‫ﻜﺎﻨﺕ ﺩﺍﺌﺭﺓ ﺍﻟﻤﺠﻤل ﻭﺍﻟﻌﻤﻭﻡ ﻓﻲ ﺍﻟﺸﺭﻉ ﻭﺍﺴﻌﺔ ﻜﺎﻨﺕ ﻗﺎﺒﻠﻴﺔ ﺍﻟﻨﺼﻭﺹ ﻟﻘﺒـﻭل‬ ‫ﻥ ﺍﻟﻨﺼﻭﺹ ﺍﻟﻤﺠﻤﻠﺔ ﻭﺍﻟﻌﺎﻤﺔ ﺫﺍﺕ ﻁﺎﺒﻊ‬ ‫ﺍﻟﻨﻭﺍﺯل ﻭﺍﻟﻤﺴﺘﺠﺩﺍﺕ ﺃﻜﺒﺭ ﻭﺃﻭﺴﻊ‪ ،‬ﻷ ّ‬ ‫ﺨﺎﻡ ﻭﻤﺭﻥ ﺘﺘﺴﻊ ﻟﺠﺯﺌﻴﺎﺕ ﺃﻜﺜﺭ‪ ،‬ﻭﻤﻥ ﺜﻡ ﺠﺎﺀﺕ ﺍﻟﺸﺭﻴﻌﺔ ﺼﺎﻟﺤﺔ ﻟﻜل ﺯﻤـﺎﻥ‬ ‫ﻭﻟﻜل ﻤﻜﺎﻥ ﻭﻟﻠﻨﺎﺱ ﺃﺠﻤﻌﻴﻥ‪ ،‬ﻭﺴﻴﺄﺘﻲ ﺍﻟﻜﻼﻡ ﻋﻥ ﻫـﺫﻩ ﺍﻟﻨﻘﻁـﺔ ﻓﻴﻤـﺎ ﺒﻌـﺩ‬ ‫ﺒﺎﻟﺘﻔﺼﻴل‪.‬‬ ‫)‪ (1‬ﺍﻟﺒ ﺎﺭ ‪ ،‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﺑﺸﺮﺡ ﺍﻟﻔﺘﺢ ‪.240/25 ،‬‬

‫‪1423200214‬א‪‬א‪‬א‪‬א‪‬‬ ‫ﺭﺍ ﺎ‪ :‬ﻟﻭ ﺍﺴﺘﻔﺼل ﺍﻟﺸﺎﺭﻉ ﻓﻲ ﺍﻷﻤﻭﺭ ﻜﻠﻬﺎ ﻟﻤﺎ ﻜﺎﻥ ﻻﺴﺘﻔﺼﺎﻟﻪ ﺤﺩ ﻤﻌﻠـﻭﻡ ﻴﻨﺘﻬـﻲ‬ ‫ﻥ ﻜﺜﺭﺓ ﺍﻟﺘﻨﻘﻴﺏ ﻗﺩ ﺘﻔﻀﻲ ﺇﻟﻰ ﻤﺜل ﻤﺎ‬ ‫ﺇﻟﻴﻪ‪ ،‬ﻭﻜﺎﻥ ﻜل ﺴﺅﺍل ﻴﺠﺭ ﺴﺅﺍﻻﹰ‪ ،‬ﻋﻠﻰ ﺃ ّ‬ ‫ﻭﻗﻊ ﻟﺒﻨﻲ ﺇﺴﺭﺍﺌﻴل‪ ،‬ﺇﺫ ﺃ ُﻤﺭﻭﺍ ﺃﻥ ﻴﺫﺒﺤﻭﺍ ﺒﻘﺭﺓﹰ‪ ،‬ﻓﻠﻭ ﺫﺒﺤﻭﺍ ﺃﻴﺔ ﺒﻘـﺭﺓ ﻻﻤﺘﺜﻠـﻭﺍ‬ ‫ﻭﺃﺠﺯﺘﻬﻡ‪ ،‬ﻭﻟﻜﻨﻬﻡ ﺒﻜﺜﺭﺓ ﺍﺴﺘﻔﺼﺎﻟﻬﻡ ﻭﺴﺅﺍﻟﻬﻡ ﻓﻴﻤﺎ ﻻ ﻴﻌﻨﻲ ﺸ ّﺩﺩﻭﺍ ﻋﻠﻰ ﺃﻨﻔﺴﻬﻡ‬ ‫ﻓﺸ ّﺩﺩ ﺍﷲ ﻋﻠﻴﻬﻡ‪ ،‬ﻭﻟﻤﺎ ﺫﻜﺭ ﺍﷲ ﺘﻌﺎﻟﻰ ﺫﻟﻙ ﻓﻲ ﻤﻌﺭﺽ ﺍﻹﻨﻜـﺎﺭ ﻋﻠـﻰ ﺒﻨـﻲ‬ ‫ﻥ ﻜﺜﺭﺓ ﺍﻟﺴﺅﺍل ﻭﺯﻴﺎﺩﺓ ﺍﻻﺴﺘﻔﺼﺎل ﻤﻨﻬﻲ ﻋﻨﻬﺎ‪ ،‬ﻭﺍﻟﺸـﺎﺭﻉ ﻻ‬ ‫ﺇﺴﺭﺍﺌﻴل ﻋﻠﻤﻨﺎ ﺃ ّ‬ ‫ﻴﻨﻬﻰ ﻋﻥ ﺘﺼﺭﻑ ﻭﻫﻭ ﻴﺄﺘﻲ ﺒﻪ‪.‬‬ ‫ﻭﺒﻌﺩ ﻫﺫﺍ‪ ،‬ﻓﻤﺎ ﺤﻜﻡ ﺘﺭﻙ ﺍﻻﺴﺘﻔﺼﺎل ﻓﻲ ﻗﻀﻴﺔ ﺘﺤﻭﻡ ﺤﻭﻟﻬﺎ ﺍﺤﺘﻤﺎﻻﺕ ﻭﺘﺴﺎﻭﺭﻫﺎ‬ ‫ﺃﺴﺌﻠﺔ ﻭﺇﺸﻜﺎﻻﺕ؟ ﻓﻬل ﻴﻨـﺯل ﺍﻟﺘﺭﻙ ﻤﻊ ﻗﻴﺎﻡ ﺍﻟﺤﺎﺠﺔ ﺇﻟﻴﻪ ﻤﻨـﺯﻟﺔ ﺍﻟﻌﻤﻭﻡ ﻓﻲ‬ ‫ﺠﻤﻴﻊ ﺍﻷﺤﻭﺍل ﻭﺠﻤﻴﻊ ﺍﻷﺠﺯﺍﺀ؟ ﻭﻫل ﻤﻥ ﺍﻟﻤﻤﻜﻥ ﺍﻟﻤﺴﺘﺴﺎﻍ ﺇﻀﺎﻓﺔ ﻫﺫﺍ ﺍﻟﺘﺭﻙ‬ ‫ﻓﻲ ﻫﺫﻩ ﺍﻟﺤﺎﻟﺔ ﺇﻟﻰ ﺍﻟﺼﻴ ﺃﻭ ﺍﻷﺴﺎﻟﻴﺏ ﺍﻟﺩﺍﻟﺔ ﻋﻠﻰ ﺍﻟﻌﻤﻭﻡ؟‪.‬‬ ‫ﻴﺭﻯ ﺍﻷﺼﻭﻟﻴﻭﻥ ﻓﻲ ﺫﻟﻙ ﺭﺃﻴﻴﻥ‪:‬‬ ‫ﺍﻟﺭ‬

‫ﺍ ﻭل‪ :‬ﻴﺭﻯ ﺃﻨﺼﺎﺭ ﻫﺫﺍ ﺍﻟﺭﺃﻱ ﺃﻥ ﺘﺭﻙ ﺍﻻﺴﺘﻔﺼﺎل ﻤﻥ ﺍﻟﺸﺎﺭﻉ ﻤﻊ ﻗﻴﺎﻡ‬

‫ﺸﺭﻋﻲ ﻴﺠﺭﻱ ﻤﺠﺭﻯ ﻋﻤـﻭﻡ ﺍﻟﻠﻔـﻅ‪،‬‬ ‫ﺍﻻﺤﺘﻤﺎل ﺍﻟﺫﻱ ﻤﻥ ﺸﺄﻨﻪ ﺃﻥ ﻴﺅ ّﹶﺜﺭ ﻓﻲ ﺍﻟﺤﻜﻡ ﺍﻟ ﱠ‬ ‫ﻭﺒﺎﻟﺘﺎﻟﻲ ﺘﺼﻠﺢ ﺍﻟﺤﺎﻟﺔ ﻫﺫﻩ ﻟﺘﻐﺩﻭ ﺃﺴﻠﻭﺒﹰﺎ ﻤﻥ ﺍﻷﺴﺎﻟﻴﺏ ﺍﻟﻤﻌﺘﺒﺭﺓ ﺍﻟﺩﺍﻟﺔ ﻋﻠـﻰ ﻋﻤـﻭﻡ‬ ‫ﺍﻟﺨﻁﺎﺏ ﻤﻥ ﺤﻴﺙ ﺍﻟﻤﻌﻨﻰ‪ ،‬ﻭﻤﻤﻥ ﺍﺸﺘﻬﺭ ﺒﻬﺫﺍ ﺍﻟﺭﺃﻱ ﺍﻹﻤﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﺜﺭ ﻋﻨﻪ ﻗﻭﻟﻪ‪":‬‬ ‫ﺘﺭﻙ ﺍﻻﺴﺘﻔﺼﺎل ﻓﻲ ﺤﻜﺎﻴﺔ ﺍﻷﺤﻭﺍل ﻤﻊ ﻗﻴﺎﻡ ﺍﻻﺤﺘﻤﺎل ﻴﻨـﺯل ﻤﻨـﺯﻟﺔ ﺍﻟﻌﻤﻭﻡ ﻓـﻲ‬ ‫ﺴﺒﻜﻲ ﺒﺄﻨﻪ ﻟﻡ ﻴﻘﻑ ﻋﻠﻰ ﻫﺫﺍ ﺍﻟﻘﻭل ﻟﻠﺸﺎﻓﻌﻲ ﻤﺴﻁﻭﺭﹰﺍ ﻓﻲ ﻜﺘﺒﻪ‪،‬‬ ‫ﺍﻟﻤﻘﺎل"‪ ،‬ﻭﻴﻘﻭل ﺍﺒﻥ ﺍﻟ ﱠ‬ ‫ﻥ ﺃﺼﻭل ﻤﺫﻫﺒـﻪ‬ ‫ﻭﻓﻲ ﺍﻟﻭﻗﺕ ﻨﻔﺴﻪ ﻟﻡ ﻴﺴﺘﺒﻌﺩ ﺃﻥ ﻴﻜﻭﻥ ﻗﺎﺌﻠﻪ ﻫﻭ ﺍﻟﺸﺎﻓﻌﻲّ‪ ،‬ﺒل ﻗﺎل‪ :‬ﺇ ّ‬ ‫ﻥ ﺍﺴﺘﺭﺴﺎل ﺍﻟﺸﺎﺭﻉ ﻓﻲ ﻜﻼﻤـﻪ ﻤـﻥ‬ ‫ﺘﺩل ﻋﻠﻴﻪ ﻭﺘﺅﻴﺩﻩ‪ ،‬ﻭﺃﺨﺫ ﻴﺒﺭﻫﻥ ﻋﻠﻰ ﺼﺤﺘﻪ ﺒﺄ ّ‬ ‫ﻏﻴﺭ ﺘﻘﻴﻴﺩ ﺒﺒﻌﺽ ﺍﻷﺤﻭﺍل ﻤﻊ ﺤﻀﻭﺭ ﺍﺤﺘﻤﺎﻻﺕ ﻋﺩﺓ ﺩﻟﻴل ﻋﻠﻰ ﺃﻥ ﺍﻟﻜـﻼﻡ ﻴﺤﻤـل‬ ‫ﻋﻠﻰ ﺠﻤﻴﻊ ﺘﻠﻙ ﺍﻻﺤﺘﻤﺎﻻﺕ ﺍﻟﻭﺍﻗﻌﺔ ﺃﻭ ﺍﻟﻤﺘﻭﻗﻌﺔ‪ ،‬ﻓﺘﺭﻙ ﺍﻻﺴﺘﻔﺼﺎل ﻤﺸـﻌﺭ ﺒـﺈﺭﺍﺩﺓ‬

‫ﻨﺤﻭ ﺍﻟﻭﺼل ﺒﻴﻥ ﺍﻟﺘﱠﺸﺭﻴﻊ ﻭﺍﻟﺘﻁﱠﺒﻴﻕ‬

‫ﺩ‪ .‬ﺼﺎﻟﺢ ﻗﺎﺩﺭ ﻜﺭﻴﻡ ﺍﻟﺯﻨﻜﻲ‬

‫‪…. .‬‬

‫ﻼ ﻤﻊ ﻗﻴﺎﻡ ﺍﻟﺤﺎﺠﺔ ﺇﻟﻴﻪ‪ ،‬ﻭﺴﻜﻭﺕ ﺍﻟﺸﺎﺭﻉ ﻓﻲ ﻭﻗـﺕ‬ ‫ﺍﻟﻌﻤﻭﻡ)‪ ،(1‬ﻭﺇﻻ ﻓﻼ ﻴﺘﻡ ﺍﻟﺒﻴﺎﻥ ﻜﺎﻤ ﹰ‬ ‫ﻥ ﺘﺄﺨﻴﺭ ﺍﻟﺒﻴﺎﻥ ﻋﻥ ﻭﻗﺕ ﺍﻟﺤﺎﺠﺔ ﺒﺎﻟﻔﻌل ﻤﺤﺎل‪ ،‬ﻭﺃ ﹼﻨﻪ‬ ‫ﺍﻟﺤﺎﺠﺔ ﺒﻴﺎﻥ‪ ،‬ﻭﻤﻥ ﺍﻟﻤﺘﻔﻕ ﻋﻠﻴﻪ ﺃ ّ‬ ‫ﻜﺎﻥ ﻤﻥ ﻋﺎﺩﺘﻪ ﺃﻥ ﻴﺴﺘﻔﺼل ﻜﻠﻤﺎ ﺩﻋﺕ ﺍﻟﺤﺎﺠﺔ ﺇﻟﻴﻪ‪ ،‬ﻓﻤﺎ ﺍﻟﺤﻜﻤﺔ ﻤﻥ ﻋﺩﻡ ﺍﺴﺘﻔﺼـﺎﻟﻪ‬ ‫ﻫﻨﺎ‪ ،‬ﻭﻟ َﻡ ﻜﺎﻥ ﻴﺴﺘﻔﺼل ﻓﻲ ﺃﻤﺎﻜﻥ ﺃﺨﺭﻯ‪ ،‬ﻓﻌﻼ َﻡ ﻴﺤﻤل ﺘﺭﻜﻪ ﺇﻥ ﻟﻡ ﻴﺤﻤل ﻋﻠﻰ ﻗﺼﺩ‬ ‫ﺍﻟﺘﻌﻤﻴﻡ؟‪.‬‬ ‫ﻭﻟﻭ ﻨﻅﺭﻨﺎ ﻓﻲ ﺍﻟﻤﺴﺎﺭ ﺍﻟﺘﺸﺭﻴﻌﻲ ﻻﻟﺘﻤﺴﻨﺎ ﺃ ّ‬ ‫ﻥ ﺃﺴﻠﻭﺒﻪ )‪(‬ﻓﻲ ﺍﻟﺒﻴﺎﻥ ﻗـﺩ ﺒﻠـ‬ ‫ﻏﺎﻴﺔ ﻓﻲ ﺍﻟﺩﻗﺔ ﻭﺍﻟﻭﻀﻭﺡ ‪ ،‬ﻓﻜل ﻤﺎ ﻴﺤﻴﻁ ﺒﺎﻟﺨﻁﺎﺏ ﻤﻥ ﺍﺤﺘﻤﺎﻻﺕ ﻭﺸﻜﻭﻙ ﻴﻘﻴﻡ ﻟﻬـﺎ‬ ‫ﻭﺯﻨﹰﺎ ﻭﻴﺭﻓﻌﻬﺎ ﺒﺎﻟﺒﻴﺎﻥ ﻓﻜﻴﻑ ﺒﺎﻟﺤﺎﺠﺔ ﺍﻟﻤﻠﺤﺔ؟ ﻭﻤﻥ ﺃﻤﺜﻠﺔ ﺫﻟﻙ ﻗﻭﻟﻪ )‪":(‬ﻻ ﺘﺠﻠﺴـﻭﺍ‬ ‫ﻋﻠﻰ ﺍﻟﻘﺒﻭﺭ ﻭﻻ ﺘﺼﻠﻭﺍ ﺇﻟﻴﻬﺎ")‪ (2‬ﻓﻠﻤﺎ ﻜﺎﻥ ﻨﻬﻴﻪ )‪(‬ﻋﻥ ﺍﻟﺠﻠﻭﺱ ﻋﻠﻴﻬﺎ ﺘﻀﻤﻥ ﻨﻭﻋـﹰﺎ‬ ‫ﻤﻥ ﺍﻟﺘﻌﻅﻴﻡ ﻓﺘﻭﻟﻰ ﺩﻓﻌﻪ ﺒﺘﻌﻘﻴﺒﻪ ﺍﻟﻨﻬﻲ ﻋﻥ ﺍﻟﻤﺒﺎﻟﻐﺔ ﻓﻲ ﺘﻌﻅﻴﻤﻬﺎ ﻜﻲ ﻻ ﺘﺘﺨـﺫ ﻗﺒﻠـﺔ‪.‬‬ ‫ﻭﻫﺫﺍ ﺍﻷﺴﻠﻭﺏ ﺒﻌﻴﻨﻪ‪ ،‬ﺒل ﺒﺄﺒﻠ ﻤﻨﻪ‪ ،‬ﻤﺘﺒﻊ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻤﻤﺎ ﻴﺩل ﻋﻠـﻰ ﺍﻟﺤﻜـﻡ‬ ‫ﻥﻜ‬ ‫ﻨﻔﺴﻪ‪ ،‬ﻭﻤﻥ ﺫﻟﻙ ﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ ﻟﻨﺴﺎﺀ ﻨﺒﻴﻪ )‪ :(‬ﻴﺎ ﺴﺎﺀ ﺍﻟ ّ ﻟﺴﺘ ّ‬ ‫ﻥ‬ ‫ﻥ ﺍﺘﻘﻴﺘ ّ‬

‫ﻥ ﺎﻟﻘﻭل ﻴ ﻤ ﺍﻟ‬

‫ﺘ‬

‫ﻠ ﻪ ﻤﺭ‬

‫ﻤﻥ ﺍﻟ ﺴﺎﺀ‬

‫ﻭ ﻠﻥ ـﻭ ﻤ ﺭﻭ ـﺎ‬

‫‪"‬ﺍﻷﺤﺯﺍﺏ ﺁﻴﺔ ‪ ،"32 :‬ﻓﻨﻬﺎﻫﻥ ﻋﻥ ﺍﻟﺨﻀﻭﻉ ﺒﺎﻟﻘﻭل‪ ،‬ﻓﻤﻥ ﺍﻟﻤﺘﻭﻗﻊ ﺃﻥ ﻴﺫﻫﺏ ﺍﻟـﻭﻫﻡ‬ ‫ﺇﻟﻰ ﺍﻹﺫﻥ ﻓﻲ ﺍﻹﻏﻼﻅ ﻭﺍﻟﺨﺸﻭﻨﺔ ﻓﻲ ﺍﻟﻘﻭل ﻭﺘﺠﺎﻭﺯ ﺍﻻﻋﺘﺩﺍل‪ ،‬ﻓﺭﻓﻊ ﻫـﺫﺍ ﺍﻟﺘـﻭﻫﻡ‬ ‫ﺒﻘﻭﻟﻪ‪ ":‬ﻭ ﻠﻥ ﻭ ﻤ ﺭﻭ ﺎ"‪ ،‬ﻭﻤﻨﻪ ﺃﻴﻀﹰﺎ ﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ‪ :‬ﻭﻤﻥ ﻴﺘﻭﻜل ﻋﻠـ ﺍ‬ ‫ﻥﺍ‬ ‫ﺴﻪ ّ‬

‫ﺎﻟ‬

‫ﻤﺭ‬

‫لﺍ‬

‫ﻟﻜل‬

‫ـﻭ‬

‫ﺀ ﺭﺍ ‪" ‬ﺍﻟﻁﻼﻕ ﺁﻴﺔ ‪ ،"3:‬ﻓﻠﻤﺎ ﺫﻜـﺭ‬

‫ﺴﺒﺤﺎﻨﻪ ﻭﺘﻌﺎﻟﻰ ﻜﻔﺎﻴﺘﻪ ﻟﻠﻤﺘﻭﻜل ﻋﻠﻴﻪ ﺭﺒﻤﺎ ﻭﻫﻡ ﺍﻟﻤﺘﻭﻜل ﺘﻌﺠﻴل ﺍﻟﻜﻔﺎﻴﺔ ﻭﻗﺕ ﺍﻟﺘﻭﻜل‪،‬‬ ‫ﻓﺄﺯﺍل ﺴﺒﺤﺎﻨﻪ ﻫﺫﺍ ﺍﻟﻠﺒﺱ ﻓﻲ ﺍﻟﻔﻬﻡ ﺒﻘﻭﻟﻪ‪ :‬‬

‫لﺍ‬

‫ﻟﻜل‬

‫ﺀ‬

‫ﺭﺍ ‪‬ﺃﻱ ﻭﻗﺘـﹰﺎ‬

‫)‪ (1‬ﻳﻨﻈﺮ‪ :‬ﺍﺑﻦ ﺍﻟﺴﺒﻜﻲ‪ ،‬ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪ ،137/2 ،‬ﻭﺍﻟﺸﻮ ﺎ ‪ ،‬ﺇﺭﺷﺎﺩ ﺍﻟﻔﺤﻮﻝ‪ ،‬ﺹ ‪ ،478‬ﻭﺍ ﺼ ‪ ،‬ﺗﻘﻲ ﺍﻟﺪﻳﻦ‪،‬‬ ‫ﻛﺘﺎﺏ ﺍﻟﻘﻮﺍﻋﺪ‪ ،‬ﻘﻴﻖ ﺟﱪﻳﻞ ﺍﻟﺒﺼﻴﻠﻲ ‪ ،1 ،‬ﺷﺮ ﺔ ﺍﻟﺮﻳﺎ ‪ ،‬ﺍﻟﺮﻳﺎ ‪1991-1418 ،1 ،‬ﻡ ‪.75/3 ،‬‬

‫)‪ (2‬ﻣﺴﻠﻢ ‪ ،‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﺸﺮﺡ ﺍﻟﻨﻮﻭﻱ ‪.38/7‬‬

‫‪1423200214‬א‪‬א‪‬א‪‬א‪‬‬ ‫ﻤﺤﺩﺩﹰﺍ ﻻ ﻴﺘﻌﺩﺍﻩ‪ ،‬ﻓﻬﻭ ﻴﺴﻭﻗﻪ ﺇﻟﻰ ﺤﻴﻨﻪ ﺍﻟﻤﻘﺩﺭ ﻟﻪ‪ ،‬ﻓﺎﷲ ﺒﺎﻟ ﺃﻤﺭﻩ ﻓﻲ ﺍﻟﺯﻤﺎﻥ ﻭﺍﻟﻤﻜﺎﻥ‬ ‫ﻭﺍﻟﺤﺎل ﺍﻟﺫﻱ ﻗﺩﺭﻩ ﻟﻪ‪ ،‬ﻓﻼ ﻴﻨﺒﻐﻲ ﻟﻪ ﺍﻻﺴﺘﻌﺠﺎل ﻓﻲ ﻗﺒﻭل ﺩﻋﺎﺌﻪ‪ ،‬ﻓﻴﻘﻭل ﺘﻭﻜﻠﺕ ﻋﻠـﻰ‬ ‫ﺍﷲ ﻭﺩﻋﻭﺘﻪ ﻓﻠﻡ ﻴﺴﺘﺠﺏ ﻟﻲ ﻭﻟﻡ ﺃﺭ ﺸﻴﺌﺎﹰ‪ ،‬ﻴﻘﻭل ﺍﺒﻥ ﺍﻟﻘﻴﻡ ﻓﻲ ﺃﻤﺜﻠﺔ ﺫﻟﻙ ﺍﻟﺒﻴﺎﻥ‪ ":‬ﻭﻫﺫﺍ‬ ‫ﻜﺜﻴﺭ ﺠﺩﹰﺍ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻭﻫﻭ ﺒﺎﺏ ﻟﻁﻴﻑ ﻤﻥ ﺃﺒﻭﺍﺏ ﻓﻬﻡ ﺍﻟﻨﺼﻭﺹ" ﻭﻋﻨﻭﻥ ﻟﻬﺫﺍ‬ ‫ﺍﻟﻤﻭﻀﻭﻉ ﻓﻲ ﺍﻟﻔﺎﺌﺩﺓ ﺍﻟﺨﺎﻤﺴﺔ ﺘﺤﺕ ﻗﻭﻟﻪ‪" :‬ﻴﻨﺒﻐﻲ ﻟﻠﻤﻔﺘـﻲ ﺃﻥ ﻴﻨﺒـﻪ ﺍﻟﺴـﺎﺌل ﺇﻟـﻰ‬ ‫ﺍﻻﺤﺘﺭﺍﺯ ﻋﻥ ﺍﻟﻤﻭﻫﻡ")‪.(1‬‬ ‫ﻥ ﺘﺭﻜﻪ ﻴﺩل‬ ‫ﺱ ﺍﻟﺤﺎﺠﺔ ﺇﻟﻴﻪ ﻓﺈ ّ‬ ‫ﻭﻋﻠﻴﻪ ﻓﻤﺎ ﺩﺍﻡ ﺍﻟﺸﺎﺭﻉ ﻟﻡ ﻴﺴﺘﻔﺼل ﻓﻲ ﻤﻭﻀﻊ ﺘﻤ ّ‬ ‫ﻼ‬ ‫ﻋﻠﻰ ﺠﺭﻴﺎﻥ ﺍﻟﺤﻜﻡ ﻓﻲ ﻜل ﺍﺤﺘﻤﺎل ﺘﻘﺒﻠﻪ ﻁﺒﻴﻌﺔ ﺍﻟﻨﺹ ﻭﻻ ﻴﺘﻌـﺎﺭﺽ ﻤﻌـﻪ‪ ،‬ﺤﻤـ ﹰ‬ ‫ﻟﻜﻼﻤﻪ ﻭﺘﻔﺴﻴﺭﹰﺍ ﻟﻪ ﻋﻠﻰ ﻤﺎ ﻴﻠﻴﻕ ﺒﻪ ﻭﺘﻨـﺯﻴﻬﹰﺎ ﻟﻪ ﻋﻥ ﺍﻟﻨﺴﻴﺎﻥ ﻭﺍﻟﺘﻨﺎﺴـﻲ ﺃﻭ ﺍﻟﻐﻔﻠـﺔ‬ ‫ﻭﺍﻟﺘﻘﺼﻴﺭ ﻓﻲ ﺒﻴﺎﻥ ﺍﻟﺭﺴﺎﻟﺔ ﻭﺘﺒﻠﻴﻐﻬﺎ‪.‬‬ ‫ﺍﻟﺭ‬

‫ﺍﻟﺜﺎ ‪ :‬ﻴﺭﻯ ﺃﺼﺤﺎﺒﻪ ﺃﻥ ﺘﺭﻙ ﺍﻻﺴﺘﻔﺼﺎل ﻓﻲ ﺘﻠﻙ ﺍﻟﻤﺴـﺎﺌل ﻻ ﻴﻔﻴـﺩ‬

‫ﻥ ﺍﻟﺘﺭﻙ ﻜﺎﻥ ﻤﻥ ﺃﺠل ﺘﻠﻙ ﺍﻹﻓﺎﺩﺓ‪ ،‬ﻭﻟﻭ ﻗﺼﺩ ﻤﻨﻪ ﺫﻟـﻙ ﻟﺒﻴّﻨـﻪ‬ ‫ﻋﻤﻭﻤﺎﹰ‪ ،‬ﻭﻟﻡ ﻴﺴﻠﻤﻭﺍ ﺒﺄ ّ‬ ‫ﺍﻟﺸﺎﺭﻉ ﺒﺼﻴ ﺍﻟﻌﻤﻭﻡ‪ ،‬ﻗﺎل ﺒﻪ ﺍﻹﻤﺎﻡ ﺃﺒﻭ ﺤﻨﻴﻔﺔ‪ ،‬ﻭﺘﺭﺩﺩ ﺇﻤﺎﻡ ﺍﻟﺤﺭﻤﻴﻥ "ﺕ‪478‬ﻫــ"‬ ‫ﻓﻲ ﺍﻟﻘﻭل ﺒﻪ‪ ،‬ﻭﻗﺎل‪ :‬ﺘﻠﻙ ﻭﻗﺎﺌﻊ ﺃﺤﻭﺍل ﻨﺯّل ﺍﻟﺸﺎﺭﻉ ﺤﻜﻤﻪ ﻓﻴﻬﺎ ﺒﻨﺎ ًﺀ ﻋﻠـﻰ ﻤﻌﺭﻓﺘـﻪ‬ ‫ﺍﻟﺘﺎﻤﺔ ﺒﺄﺤﻭﺍل ﺍﻟﺸﺨﺹ ‪ ،‬ﺃﻭ ﻜﺎﻨﺕ ﺜﻤﺔ ﺨﺼﻭﺼﻴﺎﺕ ﺃﻭ ﻴﺘﺄﻭل ﻓﻴﻪ)‪ ،(2‬ﻭﺤﺫﺍ ﺍﻟﻐﺯﺍﻟـﻲ‬ ‫ﺤﺫﻭ ﺸﻴﺨﻪ ﺇﻤﺎﻡ ﺍﻟﺤﺭﻤﻴﻥ ﻓﻲ ﺘﻘﺭﻴﺭ ﻫﺫﻩ ﺍﻟﻤﺴﺄﻟﺔ‪ ،‬ﻓﻤﺎ ﺃﺜﺎﺭﻩ ﺍﻟﺠﻭﻴﻨﻲ ﻋﻠﻰ ﻤﺼـﺩﺍﻗﻴﺔ‬ ‫ﺍﻟﻘﺎﻋﺩﺓ ﻭﺼﺤﺘﻬﺎ ﻤﻥ ﺍﻻﻋﺘﺭﺍﻀﺎﺕ ﻫﻲ ﻫﻲ ﻨﻔﺴﻬﺎ ﻋﻨﺩ ﺍﻟﻐﺯﺍﻟﻲ ﻤﻥ ﻏﻴﺭ ﺇﻀـﺎﻓﺔ ﺃﻭ‬ ‫ﺘﻌﺩﻴل)‪.(1‬‬ ‫)‪ (1‬ﺍﺑﻦ ﺍﻟﻘﻴﻢ‪ ،‬ﺇﻋﻼﻡ ﺍﳌﻮﻗﻌﲔ ‪.123-122/4 ،‬‬ ‫)‪ (2‬ﻳﻨﻈﺮ‪ :‬ﺇﻣﺎﻡ ﺍ ﺮﻣ ‪ ،‬ﺃﺑﻮ ﺍﳌﻌﺎ ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﻋﺒﺪﺍ ‪ ،‬ﺍﻟﱪﻫﺎﻥ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ ،‬ﺗﻌﻠﻴﻖ‬

‫ﺑﻦ ﳏ ﺪ ﺑﻦ ﻋﻮﻳ‬

‫ﺔ‬

‫‪ ،1‬ﺩﺍﺭ ﺍﻟﻜﺘ ﺍﻟﻌﻠ ﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪1997-1418 ،‬ﻡ ‪ ،123-122 /1‬ﻭﺍﺑﻦ ﺍﻟﺴﺒﻜﻲ‪ ،‬ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪،139/2 ،‬‬

‫ﻭ‪.141 /2‬‬ ‫)‪ (1‬ﺍﻟﻐﺰﺍ ‪ ،‬ﺍﳌﺴﺘﺼﻔﻰ ‪.36/2 ،‬‬

‫ﻨﺤﻭ ﺍﻟﻭﺼل ﺒﻴﻥ ﺍﻟﺘﱠﺸﺭﻴﻊ ﻭﺍﻟﺘﻁﱠﺒﻴﻕ‬

‫‪…. .‬‬

‫ﺩ‪ .‬ﺼﺎﻟﺢ ﻗﺎﺩﺭ ﻜﺭﻴﻡ ﺍﻟﺯﻨﻜﻲ‬

‫ﺜﻤﺭ ﺍﻟ‬ ‫ﺘﻅﻬﺭ ﺜﻤﺭﺓ ﺍﻟﺨﻼﻑ ﻓﻲ ﻫﺫﻩ ﺍﻟﻤﺴﺄﻟﺔ ﻓﻲ ﺘﻁﺒﻴﻘﺎﺕ ﻓﻘﻬﻴﺔ ﻋﺩﻴﺩﺓ‪ ،‬ﻤﻥ ﺫﻟﻙ‪ :‬ﻤـﺎ‬ ‫ﻲ )‪ (‬ﺃﻨﻪ ﻴُﺨﺩﻉ ﻓﻲ ﺍﻟﺒﻴﻭﻉ‪ ،‬ﻓﻘـﺎل‬ ‫ﻼ ﺫﻜﺭ ﻟﻠﻨﺒ ّ‬ ‫ﻥ ﺭﺠ ﹰ‬ ‫ﺃﺨﺭﺠﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﺼﺤﻴﺤﻪ ﺃ ّ‬ ‫)‪ ": (‬ﺇﺫﺍ ﺒﺎﻴﻌﺕ ﻓﻘل ﻻ ﺨﻼﺒﺔ"‬

‫) ‪(2‬‬

‫ﺃﻱ ﻻ ﺨﺩﻋﺔ ﻭﻻ ﺍﺤﺘﻴﺎل‪ ،‬ﻓﺈﻨﻪ ﻜﻤﺎ ﻗﺎل ﻟﻴﺱ ﻤـﻥ‬

‫ﺫﻭﻱ ﺍﻟﺒﺼﺎﺌﺭ ﻓﻲ ﻤﻌﺭﻓﺔ ﺍﻟﺴﻠﻊ ﻭﻤﻘﺎﺩﻴﺭ ﺍﻟﻘﻴﻤﺔ‪ ،‬ﻓﺄﺭﺸﺩﻩ )‪(‬ﺇﻟﻰ ﺍﺸﺘﺭﺍﻁ ﺍﻟﺨﻴﺎﺭ‪ .‬ﻭﻟﻡ‬ ‫ﻴﺴﺘﻔﺼل ﻋﻥ ﺤﺎﻟﻪ‪ ،‬ﻫل ﻁﺭﺃ ﻟﻪ ﺒﻌﺩ ﺒﻠﻭﻏﻪ ﺭﺸﻴﺩﹰﺍ ﺃﻡ ﻻ؟ ﻭﻫل ﻜﺎﻥ ﺍﻟﻐﺒﻥ ﻓﺎﺤﺸـﹰﺎ ﺃﻭ‬ ‫ﻴﺴﻴﺭﺍﹰ؟ ﻓﺎﻟﺫﻱ ﻗﺎل ﻴﻨـﺯل ﺘﺭﻙ ﺍﻻﺴﺘﻔﺼﺎل ﻤﻊ ﻗﻴﺎﻡ ﺍﻻﺤﺘﻤﺎل ﻤﻨـﺯﻟﺔ ﺍﻟﻌﻤﻭﻡ ﺃﺜﺒـﺕ‬ ‫ﻥ ﻜل ﻤﻥ ﻗﺎﻡ ﺒﺘﺩﻟﻴﺱ ﺍﻵﺨﺭ ﻭﺘﻐﺭﻴﺭﻩ ﺒﺄﻥ‬ ‫ﻼ ﻤﻥ ﺃﺼﻭل ﺍﻟﻤﻌﺎﻤﻼﺕ ﺍﻟﻤﺎﻟﻴﺔ‪ ،‬ﻭﻫﻭ ﺃ ّ‬ ‫ﺃﺼ ﹰ‬ ‫ﺍﺴﺘﻌﻤل ﻤﻌﻪ ﻁﺭﻗﹰﺎ ﺍﺤﺘﻴﺎﻟﻴﺔ ﻹﻴﻘﺎﻋﻪ ﻓﻲ ﺍﻟﺨﻁﺄ ﺃﻭ ﺍﺴﺘﻤﺭﺍﺭﻩ ﻋﻠﻰ ﺍﻟﺨﻁﺄ ﺍﻟﺫﻱ ﻭﻗﻊ ﻓﻴﻪ‬ ‫ﻓﺩﻓﻌﻪ ﺇﻟﻰ ﺍﻟﺘﻌﺎﻗﺩ ﻭﺘﺭﺘﺏ ﻋﻠﻰ ﻋﻘﺩﻩ ﻏﺒﻥ ‪ ،‬ﺴﻭﺍﺀ ﻜﺎﻥ ﻏﺒﻨﹰﺎ ﻓﺎﺤﺸﹰﺎ ﺃﻭ ﻴﺴﻴﺭﹰﺍ ﻤـﺎ ﺩﺍﻡ‬ ‫ﻴﺼﺢ ﺇﻁﻼﻕ ﺍﻟﻐﺒﻥ ﻋﻠﻴﻪ‪ ،‬ﻓﻬﻭ ﺒﻴﻥ ﺃﻤﺭﻴﻥ‪ :‬ﺇﻤّﺎ ﺍﻟﻤﻀﻲ ﻓﻲ ﺍﻟﻌﻘﺩ ﺃﻭ ﻓﺴـﺨﻪ ‪ .‬ﺒﻴﻨﻤـﺎ‬ ‫ﺨﺼﺼﻪ ﺃﺼﺤﺎﺏ ﺍﻟﺭﺃﻱ ﺍﻟﺜﺎﻨﻲ ﺒﺎﻟﻐﺒﻥ ﺍﻟﻔﺎﺤﺵ ﺃﻭ ﻟﻡ ﻴﺭﻭﺍ ﺘﻌﻤﻴﻡ ﺍﻟﻤﺴﺄﻟﺔ ﺍﺒﺘﺩﺍ ًﺀ ﻭﺭﺃﻭﺍ‬ ‫ﺃﻨﻬﺎ ﻗﻀﻴﺔ ﺨﺎﺼﺔ ﺒﺼﺎﺤﺏ ﺍﻟﺤﺎل ﺩﻭﻥ ﻏﻴﺭﻩ)‪ .(3‬ﻭﻟﻴﺱ ﻤﻌﻨﻰ ﻫﺫﺍ ﺃﻨﻬﻡ ﻻ ﻴﺜﺒﺘﻭﻥ ﻫﺫﺍ‬ ‫ﺍﻟﺤﻕ ﻟﻠﻤﻐﺒﻭﻥ ‪ ،‬ﺒل ﺃﺜﺒﺘﻭﻩ ﻟﻪ ‪ ،‬ﻟﻜﻥ ﺒﺄﺩﻟﺔ ﺃﺨﺭﻯ‪ ،‬ﻭﻜﻼﻤﻨﺎ ﻨﺤﻥ ﻓﻲ ﻫﺫﺍ ﺍﻟﺩﻟﻴل ﺒﺫﺍﺘﻪ‪.‬‬ ‫ﻭﻤﺜﺎل ﺁﺨﺭ‪ :‬ﻗﻭل ﺍﻟﺭﺴﻭل )‪ (‬ﻟﻐﻴﻼﻥ ﺒﻥ ﺴﻠﻤﺔ ﺒﻌﺩ ﺇﺴﻼﻤﻪ ﻭﻜﺎﻥ ﻟﻪ ﻋﺸـﺭ‬ ‫ﻨﺴﻭﺓ ﻓﻲ ﺍﻟﺠﺎﻫﻠﻴﺔ ﻓﺄﺴﻠﻤﻥ ﻤﻌﻪ‪ ":‬ﺃﻤﺴﻙ ﺃﺭﺒﻌﹰﺎ ﻭﻓﺎﺭﻕ ﺴﺎﺌﺭﻫﻥ")‪ ،(4‬ﻭﻟﻡ ﻴﺴﺄل ﻏـﻴﻼﻥ‬ ‫ﻋﻥ ﻜﻴﻔﻴﺔ ﻭﻗﻭﻉ ﺍﻟﻌﻘﺩ ﻋﻠﻴﻬﻥ‪ ،‬ﻫل ﻭﻗﻊ ﺍﻟﻌﻘﺩ ﻋﻠﻴﻬﻥ ﻤﻌﹰﺎ ﻤﺭﺓ ﻭﺍﺤﺩﺓ ﺃﻭ ﻭﻗﻊ ﻤﺭﺘﺒـﹰﺎ‬ ‫ﻋﻠﻰ ﺍﻟﺘﺭﺍﺨﻲ‪ ،‬ﻭﻟﻡ ﻴﺘﻀﻤﻥ ﺍﻟﺤﺩﻴﺙ ﻜﻤﺎ ﻫﻭ ﻭﺍﻀﺢ ﺸـﺭﻭﻁﹰﺎ ﺃﻭ ﻗﻴـﻭﺩﹰﺍ ﻟﺘﻁﺒﻴﻘـﻪ‪.‬‬ ‫ﻓﺎﻟﻘﺎﺌﻠﻭﻥ ﺒﺎﻟﺘﻌﻤﻴﻡ ﻗﺎﻟﻭﺍ‪ :‬ﺇﻥ ﺘﺭﻙ ﺍﻻﺴﺘﻔﺼﺎل ﺩﺍل ﻋﻠﻰ ﺃﻨﻪ ﻻ ﻓﺭﻕ ﺒـﻴﻥ ﺃﻥ ﺘﻜـﻭﻥ‬ ‫)‪ (2‬ﺍﻟﺒ ﺎﺭ ‪ ،‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﺑﺸﺮﺡ ﺍﻟﻔﺘﺢ ‪.193-192/9 ،‬‬ ‫)‪ (3‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻌﺴﻘ‬ ‫)‪(4‬ﺳﺒﻖ ﺮﳚ ‪.‬‬

‫‪ ،‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪192 /9 ،‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬

‫‪1423200214‬א‪‬א‪‬א‪‬א‪‬‬ ‫ﺍﻟﻌﻘﻭﺩ ﻗﺩ ﺘﻤﺕ ﻋﻠﻴﻬﻥ ﺩﻓﻌﺔ ﻭﺍﺤﺩﺓ ﺃﻭ ﻋﻠﻰ ﺍﻟﺘﺭﺘﻴﺏ ‪ ،‬ﻭﺒﻨﺎ ًﺀ ﻋﻠﻰ ﻫـﺫﺍ ﻻ ﻴﺸـﺘﺭﻁ‬ ‫ﺘﺠﺩﻴﺩ ﻋﻘﺩ ﺍﻟﻨﻜﺎﺡ ﻋﻠﻰ ﺍﻷﺭﺒﻊ‪ .‬ﺒﻴﻨﻤﺎ ﺍﻟﺤﻨﻔﻴﺔ ﻟﻡ ﻴﻌﻤﻤﻭﺍ ﺍﻷﻤﺭ‪ ،‬ﻭﻗﺎﻟﻭﺍ ﺒﺎﻟﺘﻤﻴﻴﺯ ﺒـﻴﻥ‬ ‫ﺤﺎﻟﺘﻴﻥ‪ :‬ﺤﺎﻟﺔ ﻴﻔﺘﺭﺽ ﻓﻴﻬﺎ ﺃﻨﻪ ﺘﻌﺎﻗﺩ ﻋﻠﻴﻬﻥ ﻤﺭﺓ ﻭﺍﺤﺩﺓ‪ ،‬ﻓﺎﻟﻌﻘﺩ ﻓﻲ ﻫﺫﻩ ﺍﻟﺤﺎﻟﺔ ﺒﺎﻁل‪،‬‬ ‫ﻭﻤﻥ ﺜﻤﺔ ﻴﻁﺎﻟﺏ ﺒﺘﺠﺩﻴﺩ ﺍﻟﻨﻜﺎﺡ ﻋﻠﻰ ﺃﺭﺒﻊ ﻤﻨﻬﻥ‪ ،‬ﻭﺍﻟﺤﺎﻟﺔ ﺍﻟﺜﺎﻨﻴﺔ ﻟﻭ ﺘﻡ ﺍﻟﺘﻌﺎﻗﺩ ﻋﻠﻴﻬﻥ‬ ‫ﻤﺭﺘﺒﹰﺎ ﻓﺘﻜﻭﻥ ﺍﻟﻌﻘﻭﺩ ﺍﻷﺭﺒﻌﺔ ﺍﻷﻭﻟﻰ ﻫﻲ ﺍﻟﺼﺤﻴﺤﺔ‪.‬‬ ‫ﻭﻤﻥ ﺃﻤﺜﻠﺔ ﺫﻟﻙ ﺃﻴﻀﹰﺎ ﻤﺎ ﺤﺩﺙ ﻟﺴﺒﻴﻌﺔ ﺒﻨﺕ ﺍﻟﺤﺎﺭﺙ ﺍﻷﺴﻠﻤﻴﺔ ﻭﻜﺎﻨﺕ ﺘﺤﺕ ﺴﻌﺩ‬ ‫ﺒﻥ ﺨﻭﻟﺔ‪ ،‬ﻓﺘﻭﻓﻲ ﻋﻨﻬﺎ ﻭﻫﻲ ﺤﺎﻤل‪ ،‬ﻓﻠﻡ ﺘﻨﺸﺏ ﺃﻥ ﻭﻀﻌﺕ ﺤﻤﻠﻬﺎ ﺒﻌﺩ ﻭﻓﺎﺘـﻪ‪ ،‬ﻓﻠﻤـﺎ‬ ‫ﺘﻌﻠﹼﺕ ﻤﻥ ﻨﻔﺎﺴﻬﺎ ﺘﺠﻤّﻠﺕ ﻟﻠﺨﻁﺎﺏ ﻓﺩﺨل ﻋﻠﻴﻬﺎ ﺃﺒﻭ ﺍﻟﺴﻨﺎﺒل ﺒﻥ ﺒﻌﻜﻙ‬

‫–‬

‫ﺭﺠل ﻤـﻥ‬

‫ﻙ ﻭﺍﷲ ﻤﺎ ﺃﻨﺕ‬ ‫ﻙ ﺘﹶﺭﺠﻴﻥ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﺇﻨ ِ‬ ‫ﻙ ﻤﺘﺠﻤﱢﻠ ﹰﺔ ﻟﻌﹼﻠ ِ‬ ‫ﺒﻨﻲ ﻋﺒﺩ ﺍﻟﺩﺍﺭ‪ -‬ﻓﻘﺎل ﻟﻬﺎ ﻤﺎ ﻟﻲ ﺃﺭﺍ ِ‬ ‫ﻙ ﺃﺭﺒﻌﺔ ﺃﺸﻬﺭ ﻭﻋﺸﺭ‪ ،‬ﻗﺎﻟﺕ ﺴﺒﻴﻌﺔ‪ :‬ﻓﻠﹼﻤﺎ ﻗﺎل ﻟﻲ ﺫﻟـﻙ ﺠﻤﻌـﺕ‬ ‫ﺒﻨﺎﻜﺢ ﺤﺘﻰ ﺘﻤﺭ ﻋﻠﻴ ِ‬ ‫ﻋﻠ ّ‬ ‫ﻲ ﺜﻴﺎﺒﻲ ﺤﻴﻥ ﺃﻤﺴﻴﺕ ﻓﺄﺘﻴﺕ ﺭﺴﻭل ﺍﷲ ) ‪(‬ﻓﺴﺄﻟﺘﻪ ﻋﻥ ﺫﻟﻙ‪ ،‬ﻓﺄﻓﺘﺎﻨﻲ ﺒـﺄﻨﻲ ﻗـﺩ‬ ‫ﺤﻠﻠﺕ ﺤﻴﻥ ﻭﻀﻌﺕ ﺤﻤﻠﻲ‪ ،‬ﻭﺃﻤﺭﻨﻲ ﺒﺎﻟﺘﺯﻭﺝ ﺇﻥ ﺒﺩﺍ ﻟﻲ)‪.(1‬‬ ‫ﻗﺎل ﺍﻟﻨﻭﻭﻱ "ﺕ‪676‬ﻫـ" ﻓﻲ ﺸﺭﺡ ﺍﻟﺤﺩﻴﺙ‪ ":‬ﻗﺎل ﺍﻟﻌﻠﻤﺎﺀ ﻤﻥ ﺃﺼﺤﺎﺒﻨﺎ ﻭﻏﻴﺭﻫﻡ‬ ‫ﺴﻭﺍﺀ ﻜﺎﻥ ﺤﻤﻠﻬﺎ ﻭﻟﺩﹰﺍ ﺃﻭ ﺃﻜﺜﺭ‪ ،‬ﻜﺎﻤل ﺍﻟﺨِﻠﻘﺔ ﺃﻭ ﻨﺎﻗﺼﻬﺎ ﺃﻭ ﻋﻠﻘ ﹰﺔ ﺃﻭ ﻤﻀﻐﺔﹰ‪ ،‬ﻓﺘﻨﻘﻀﻲ‬ ‫ﺍﻟﻌﺩﺓ‬

‫ﺒﻭﻀﻌﻪ…‬

‫ﻭﺩﻟﻴﻠﻪ ﺇﻁﻼﻕ ﺴﺒﻴﻌﺔ ﻤﻥ ﻏﻴﺭ ﺴﺅﺍل ﻋﻥ ﺼﻔﺔ ﺤﻤﻠﻬﺎ")‪ ،(2‬ﻭﻨﻘل ﺍﺒـﻥ‬

‫ﺍﻟﺴﺒﻜﻲ ﻋﻥ ﺍﺒﻥ ﺩﻗﻴﻕ ﺍﻟﻌﻴﺩ ﺤﻤﻠﻪ ﻋﻠﻰ ﺍﻟﺤﻤل ﺍﻟﺘﺎﻡ ﺍﻟﻤﺘﺨﻠﻕ‪ ،‬ﺩﻭﻥ ﺍﻟﻤﻀﻐﺔ ﻭﺍﻟﻌﻠﻘـﺔ‪،‬‬ ‫ﻷﻨﻬﺎ ﻤﻥ ﺍﻟﻨﻭﺍﺩﺭ)‪.(1‬‬ ‫ﻴﺎﻥ ﺍﻟﺭﺍ‬

‫)‪ (1‬ﻣﺴﻠﻢ‪ ،‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﺸﺮﺡ ﺍﻟﻨﻮﻭﻱ‪.110/10 :‬‬ ‫)‪ (2‬ﺍﻟﻨﻮﻭ ‪ ،‬ﺷﺮﺡ ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪.109/10 :‬‬ ‫)‪ (1‬ﺍﺑﻦ ﺍﻟﺴﺒﻜﻲ‪ :‬ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ‪.142/2:‬‬

‫ﻨﺤﻭ ﺍﻟﻭﺼل ﺒﻴﻥ ﺍﻟﺘﱠﺸﺭﻴﻊ ﻭﺍﻟﺘﻁﱠﺒﻴﻕ‬

‫‪…. .‬‬

‫ﺩ‪ .‬ﺼﺎﻟﺢ ﻗﺎﺩﺭ ﻜﺭﻴﻡ ﺍﻟﺯﻨﻜﻲ‬

‫ل ﺍﻟﺫﻱ ﺘﻘﺩﻡ ﻤﻥ ﺍﻷﻗﻭﺍل ﻭﺍﻷﺩﻟﺔ ﻭﺍﻻﻤﺜﻠﺔ ﻴﺒﺩﻭ ﻟﻲ ﺭﺠﺤﺎﻥ ﺍﻟﻘﻭل ﺍﻟﻘﺎﺌل‪:‬‬ ‫ﺒﻌﺩ ﻜ ّ‬ ‫ﺘﺭﻙ ﺍﻻﺴﺘﻔﺼﺎل ﻓﻲ ﺤﻜﺎﻴﺔ ﺍﻟﺤﺎل ﻤﻊ ﻗﻴﺎﻡ ﺍﻻﺤﺘﻤﺎل ﻴﻨـﺯل ﻤﻨــﺯﻟﺔ ﺍﻟﻌﻤـﻭﻡ ﻓـﻲ‬ ‫ﺍﻟﻤﻘﺎل‪ ،‬ﺫﻟﻙ ﻟﻘﻭﺓ ﺃﺩﻟﺘﻬﻡ ﻭﺘﻨﺎﺴﻕ ﻫﺫﺍ ﺍﻟﻘﻭل ﻭﺘﻭﺍﻓﻘﻪ ﻤﻊ ﺭﻭﺡ ﺍﻟﺸﺭﻴﻌﺔ ﻭﻤﻘﺎﺼﺩﻫﺎ‪ ،‬ﻟﻤﺎ‬ ‫ﻴﻨﻁﻭﻱ ﺘﺤﺘﻪ ﻤﻥ ﻴﺴﺭ ﻭﺭﻓﻊ ﺤﺭﺝ ﻭﺇﻗﺎﻟﺔ ﻟﻠﺘﺄﻭﻴل ﺍﻟﻤﺘﻜﻠﻑ‪ ،‬ﻓﻤﺎ ﺩﺍﻡ ﺍﻟﻨﺹ ﺍﻟﺸﺭﻋﻲ ﻗﺩ‬ ‫ﺃﻋﺭﺽ ﻭﻨﺄﻯ ﻋﻥ ﺸﺭﻭﻁ ﻭﻗﻴﻭﺩ ﺃﺜﻨﺎﺀ ﺇﻤﺩﺍﺩﻩ ﺍﻟﺘﺼﺭﻑ ﺃﻭ ﺍﻟﻭﺍﻗﻌﺔ ﺒﺎﻟﺤﻜﻡ ﺍﻟﺸـﺭﻋﻲ‬ ‫ﻓﻼ ﺩﺍﻋﻲ ﺒﻌﺩ ﺫﻟﻙ ﺇﻟﻰ ﺃﻥ ﻴﺴﺘﺤﺩﺙ ﺍﻟﻤﺠﺘﻬﺩ ﺃﻭ ﺍﻟﻤﻔﺘﻲ ﺃﻭ ﺍﻟﻘﺎﻀﻲ ﺸﺭﻭﻁﹰﺎ ﺇﻀﺎﻓﻴﺔ ﻻ‬ ‫ﻲ ﻭﻻ ﺍﻟﻤﻜﻠﻑ ﻭﺘﻭﻗﻌﻪ ﻓﻲ ﺍﻟﺤﺭﺝ‪ ،‬ﻓﻠﻭ ﻜﺎﻨﺕ ﻫﻨﺎﻙ ﺸﺭﻭﻁ ﻭﻗﻴﻭﺩ‬ ‫ﺘﺨﺩﻡ ﺍﻟﻨﺹ ﺍﻟﺸﺭﻋ ّ‬ ‫ﻟﺫﻜﺭﻫﺎ ﺍﻟﻨﺹ‪ ،‬ﻓﻘﻭل ﺍﻟﺤﻨﻔﻴﺔ ﻟﻤﻥ ﻜﺎﻥ ﻋﻠﻰ ﺸﺎﻜﻠﺔ ﻏﻴﻼﻥ ﺒﺄﻥ ﻴﺠﺩﺩ ﻨﻜﺎﺤﻪ ﻟـﺒﻁﻼﻥ‬ ‫ﻜل ﺍﻟﻌﻘﻭﺩ ﺇﺫﺍ ﻜﺎﻨﺕ ﻤﻌﹰﺎ ﻻ ﻴﺸﺠﻊ ﺍﻵﺨﺭﻴﻥ ﻭﻻ ﻴﺭﻏﺒﻬﻡ ﻓﻲ ﺍﻋﺘﻨـﺎﻕ ﺍﻹﺴـﻼﻡ‪ ،‬ﻷﻥ‬ ‫ﺘﺠﺩﻴﺩ ﺍﻟﻌﻘﺩ ﻤﺭﺓ ﺃﺨﺭﻯ ﺘﺤﻤﻠﻪ ﻤﺴﺅﻭﻟﻴﺔ ﻤﺎﻟﻴﺔ ﺠﺩﻴﺩﺓ ﻤﻥ ﺩﻓﻊ ﺍﻟﻤﻬﺭ ﻭﺘﺒﻌـﺎﺕ ﺍﻟﻌﻘـﺩ‬ ‫ﻼ ﻋﻥ ﺍﻟﺘﻜﺎﻟﻴﻑ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻤﻥ ﺇﺤﻀﺎﺭ ﺍﻟﺸﻬﻭﺩ‪ ،‬ﻓﻴﻐﺩﻭ ﺍﻷﻤﺭ ﺤﺠﺭ ﻋﺜﺭﺓ‬ ‫ﺍﻟﻤﺎﻟﻴﺔ ﻓﻀ ﹰ‬ ‫ﺃﻤﺎﻡ ﺇﺴﻼﻤﻬﻡ‪ ،‬ﺃﻤﺎ ﺇﺫﺍ ﻜﺎﻥ ﺍﻟﻌﻘﺩ ﻤﺭﺘﺒﹰﺎ ﻓﺈﻥ ﺍﻟﻘﻭل ﺒﺼﺤﺔ ﻋﻘﻭﺩ ﺍﻷﺭﺒﻊ ﺍﻷﻭﻟﻴﺎﺕ ﻓﻘـﻁ‬ ‫ﻴﻔﻭﺕ ﻋﻠﻴﻪ ﺤﺭﻴﺔ ﺍﻻﺨﺘﻴﺎﺭ ﻟﻤﻥ ﻴﺸﺎﺀ ﻤﻨﻬﻥ‪ ،‬ﻭﻻ ﻴﺘﺭﺘﺏ ﻜل ﺫﻟﻙ ﻋﻠﻰ ﻗﻭل ﺍﻟﻤﻌﻤﻤﻴﻥ‪.‬‬ ‫ﻭﺒﻨﺎ ًﺀ ﻋﻠﻰ ﺍﻟﺭﺍﺠﺢ ﻴﺘﻘﺭﺭ ﺼﺤﺔ ﺯﻭﺍﺝ ﻏﻴﺭ ﺍﻟﻤﺴﻠﻤﻴﻥ ﺇﺫﺍ ﺃﺴﻠﻤﺎ ﺃﻭ ﺃﺴﻠﻡ ﺍﻟﺯﻭﺝ ﻓﻘـﻁ‬ ‫ﻭﻜﺎﻨﺕ ﺯﻭﺠﺘﻪ ﻜﺘﺎﺒﻴﺔ‪ ،‬ﻓﻼ ﻴﻁﻠﺏ ﻤﻨﻬﻤﺎ ﺘﺠﺩﻴﺩ ﺍﻟﺯﻭﺍﺝ ﺒﻌـﺩ ﺇﺴـﻼﻤﻬﻤﺎ‪ ،‬ﻭﻻ ﻴﺤـﻕ‬ ‫ﻟﻠﻘﺎﻀﻲ ﺃﻥ ﻴﺴﺄل ﻋﻥ ﺘﻭﺍﻓﺭ ﺸﺭﻭﻁ ﺍﻟﻨﻜﺎﺡ ﺍﻹﺴﻼﻤﻲ ﻓﻲ ﻫـﺫﺍ ﺍﻟـﺯﻭﺍﺝ ﻜﺤﻀـﻭﺭ‬ ‫ﺸﺎﻫﺩﻴﻥ ﻭﺇﺫﻥ ﺍﻟﻭﻟﻲ ﻭﺍﻟﻜﻔﺎﺀﺓ ﻭﺍﻟﻤﻬﺭ ﻭﻏﻴﺭﻫﺎ‪ ،‬ﺒل ﻴﻜﻔﻲ ﻟﻺﻗﺭﺍﺭ ﺒﺼـﺤﺔ ﺯﻭﺍﺠﻬﻤـﺎ‬ ‫ﻭﺍﺴﺘﺩﺍﻤﺘﻪ ﺨﻠﻭﻩ ﻤﻥ ﻤﺤﺭﻤﺎﺕ ﺍﻟﺯﻭﺍﺝ ﺍﻟﻤﻌﺭﻭﻓﺔ ﻜﺎﻟﻨﺴﺏ ﻭﺍﻟﺭﻀﺎﻉ ﻭﺍﻟﻤﺼﺎﻫﺭﺓ‪.‬‬ ‫ﻭ ﺃﻤﺭ ﺁﺨﺭ ﻴﺩﻓﻌﻨﺎ ﻨﺤﻭ ﺘﺭﺠﻴﺢ ﻫﺫﺍ ﺍﻟﻘﻭل ﻭﻫﻭ ﺍﻟﻤﻨﻊ ﻤـﻥ ﻤﻤﺎﺭﺴـﺔ ﺍﻟﺤﻴـل‬ ‫ﻭﺍﻟﺘﺤﺎﻴل ﻋﻠﻰ ﺃﺤﻜﺎﻡ ﺍﻟﺸﺭﻉ‪ ،‬ﺫﻟﻙ ﺃﻥ ﺍﻷﺤﻜﺎﻡ ﺍﻟﺸﺭﻋﻴﺔ ﺠﺎﺀﺕ ﻤﺭﻨﺔ ﻤﻴﺴﺭﺓ‪ ،‬ﺭﺍﻋـﺕ‬ ‫ﻁﺎﻗﺎﺕ ﺍﻟﻤﻜﻠﻔﻴﻥ ﻭﻗﺩﺭﺍﺘﻬﻡ‪ ،‬ﻭﺩﺭﺴﺕ ﺃﻋﻤﺎﻗﻬﻡ ﻭﺍﻋﺘﺒﺭﺕ ﻟﻤﺼـﺎﻟﺤﻬﻡ‪ ،‬ﻭﻟـﻭ ﺴـﻠﻁﻨﺎ‬ ‫ﺍﻟﻀﻭﺀ ﻋﻠﻰ ﺍﻟﻌﺼﻭﺭ ﺍﻷﻭﻟﻰ ﺍﻹﺴﻼﻤﻴﺔ ﻭﺩﺭﺴﻨﺎ ﻤﺎ ﻜﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺭﻋﻴل ﺍﻷﻭل ﻭﻗﻤﻨـﺎ‬

‫‪1423200214‬א‪‬א‪‬א‪‬א‪‬‬ ‫ﺒﻤﺴﺢ ﺍﺠﺘﻤﺎﻋﻲ ﺍﺴﺘﻘﺭﺍﺌﻲ ﺘﻔﺘﻴﺸﹰﺎ ﻋﻥ ﺍﻟﻅﻭﺍﻫﺭ ﺍﻟﺴﻠﺒﻴﺔ ﻓﻲ ﺍﻟﺘﻌﺎﻤـل ﻤـﻊ ﺍﻟﺸـﺭﻉ‪،‬‬ ‫ﻭﺴﺠﻠﻨﺎ ﺘﻠﻙ ﺍﻟﺤﺎﻻﺕ ﻭﻭﻗﻔﻨﺎ ﻋﻨﺩ ﺃﺴﺒﺎﺒﻬﺎ‪ ،‬ﺜ ّﻡ ﺍﻨﺘﻘﻠﻨﺎ ﺇﻟﻰ ﺍﻟﻌﺼﻭﺭ ﺍﻷﺨﺭﻯ ﺍﻟﻤﺘﻌﺎﻗﺒـﺔ‬ ‫ﻟﺭﺼﺩ ﺘﻠﻙ ﺍﻟﺤﺎﻻﺕ‪ ،‬ﻭﺃﻗﻤﻨﺎ ﻤﻭﺍﺯﻨﺔ ﻭﻤﻘﺎﺭﻨﺔ ﺒﻴﻥ ﺍﻟﻤﺭﺤﻠﺘﻴﻥ ﻭﺍﺴﺘﻁﻠﻌﻨﺎ ﺍﻟﻨﺘﺎﺌﺞ‪ ،‬ﻓﺈﻨﻨﺎ‬ ‫ﺒﻼ ﺭﻴﺏ ﺴﻨﺠﺯﻡ ﺒﺄﻥ ﺘﻔﺎﻗﻡ ﺍﻷﻤﺭ ﻓﻲ ﺍﻟﻌﺼﻭﺭ ﺍﻟﻤﺘﺄﺨﺭﺓ ﻜﺎﻥ ﺃﺩﻫﻰ ﻭﺃﻤﺭ‪ ،‬ﻭﺇﻥ ﺒﺤﺜﻨﺎ‬ ‫ﻋﻥ ﺃﺴﺒﺎﺏ ﻫﺫﺍ ﺍﻟﺘﻔﺎﻗﻡ‪ ،‬ﻓﺴﻴﻜﻭﻥ ﻤﻥ ﺒﻴﻥ ﺘﻠﻙ ﺍﻷﺴﺒﺎﺏ ﺍﺠﺘﻬـﺎﺩﺍﺕ ﻭﻓﺘـﺎﻭﻯ ﺘـﺄﺘﻲ‬ ‫ﺒﺈﻀﺎﻓﺔ ﺸﺭﻭﻁ ﻭﻗﻴﻭﺩ ﺃﺜﻨﺎﺀ ﺍﻟﻔﻬﻡ ﻭﺨﻼل ﺍﻟﺘﻨـﺯﻴل‪ ،‬ﻓﺎﻋﺘﻘﺩ ﺍﻟﻤﺠﺘﻬﺩ ﺃﻭ ﺍﻟﻤﻔﺘﻲ‬

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‫ﻤـﻊ‬

‫ﻥ ﻜل ﺘﻠﻙ ﺍﻟﺸﺭﻭﻁ ﻭﺍﻟﻘﻴﻭﺩ ﺘﺤﺎﻓﻅ ﻋﻠﻰ ﺴـﻼﻤﺔ ﺘﻁﺒﻴـﻕ‬ ‫ﺍﻟﺘﺴﻠﻴﻡ ﺒﺤﺴﻥ ﻨﻭﺍﻴﺎﻫﻡ‪ -‬ﺒﺄ ّ‬ ‫ﺍﻟﺸﺭﻉ ﻭﺘﺤﻘﻕ ﻓﻲ ﺍﻟﻭﻗﺕ ﻨﻔﺴﻪ ﻤﺼﻠﺤﺔ ﺍﻟﻌﺒﺎﺩ ﻭﺍﻟﺒﻼﺩ‪ ،‬ﻭﺍﻟﻤﻜﱠﻠﻑ ﻴﺠﺩ ﻨﻔﺴﻪ ﺒﻴﻥ ﺠﻤﻠﺔ‬ ‫ﻜﺒﻴﺭﺓ ﻤﻥ ﺍﻟﺸﺭﻭﻁ ﺘﻀﻴﻕ ﻋﻠﻴﻪ ﺍﻷﺭﺽ ﺒﻤﺎ ﺭﺤﺒﺕ‪ ،‬ﻭﺘﺩﻓﻌﻪ ﻨﺤﻭ ﺍﻟﻤﺭﻭﺩ ﻭﺍﻟﺨﺭﻭﺝ‪،‬‬ ‫ﻭﺍﻟﺴﻠﻁﺔ ﺍﻟﻘﻀﺎﺌﻴﺔ ﺃﻭ ﺍﻟﻀﻐﻭﻁﺎﺕ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﺒﻴﺌﻴﺔ ﺘﻔﺭﺽ ﺴﻠﻁﺎﻨﻬﺎ ﻋﻠﻴﻪ‪ ،‬ﻓﻴﻘـﻊ‬ ‫ﺍﻟﻌﺒﺩ ﺒﻴﻥ ﺨﻴﺎﺭﻴﻥ ﻻ ﺜﺎﻟﺙ ﻟﻬﻤﺎ‪ ،‬ﺇﻤﺎ ﺃﻥ ﺘﻬﻤل ﺍﻟﺸﺭﻉ ﻭﺍﻟﺴﻠﻁﺔ ﻭﺍﻟﻤﺠﺘﻤﻊ‪ ،‬ﻭﻫﺫﺍ ﻤُـ ّﺭ‬ ‫ﻻ ﻓﻲ‬ ‫ﻭﺼﻌﺏ‪ ،‬ﻭﺇﻤﺎ ﺃﻥ ﻴﺭﻀﻲ ﺍﻟﻁﺭﻓﻴﻥ‪ ،‬ﻭﻫﻭ ﺨﻴﺎﺭﻩ ﺍﻷﻤﺜل‪ ،‬ﻭﻫﺫﺍ ﺍﻹﺭﻀﺎﺀ ﻻ ﻴﺘﻡ ﺇ ﹼ‬ ‫ﺼُﻭﺭﻴﺔ ﺍﻹﻗﺩﺍﻡ ﻋﻠﻰ ﺍﻻﻤﺘﺜﺎل ﺒﺎﻟﺸﺭﻉ ﺃﻭ ﺒﺎﻷﺤﺭﻯ ﻤﺤﺎﻭﻟﺔ ﺍﺼﻁﻨﺎﻉ ﺍﻟﺤﻴل‪ .‬ﻭﺒﻌﺩ ﻫﺫﺍ‬ ‫ﻴﺒﺩﺃ ﺍﻟﻔﻘﻴﻪ ﻴﻌﺎﻨﻲ ﻤﻥ ﻜﺜﺭﺓ ﺍﻟﺤﻴل ﻭﻴﻔﻜﺭ ﻓﻲ ﻭﻀﻊ ﺤﺩ ﻟﻬﺎ‪ ،‬ﻭﻟﻘﺩ ﺼـﺩﻕ ﻤـﻥ ﻗـﺎل‪:‬‬ ‫ﺍﻟﻭﻗﺎﻴﺔ ﺨﻴﺭ ﻤﻥ ﺍﻟﻌﻼﺝ‪ ،‬ﺇﺫ ﺍﻷﺠﺩﺭ ﺒﻪ ﺃﻥ ﻴﺨﻔﻑ ﻤﻥ ﺸﺭﻭﻁﻪ ﻭﻴﺩﺭﺱ ﻤ ل ﺍﻷﻓﻌـﺎل‬ ‫ﻥ ﺍﻟﺸﺭﻉ ﻻ ﻴﺤﺠﺭ ﺍﻟﻤﻜﻠﻔﻴﻥ ﻋﻥ ﻗﺼﻭﺩﻫﻡ‪ ،‬ﻭﻤﻥ ﻫﻨـﺎ‬ ‫ﻭﻗﺩﺭﺍﺕ ﺍﻟﻤﻜﻠﻔﻴﻥ ﻭﺭﻏﺒﺎﺘﻬﻡ‪ ،‬ﻓﺈ ّ‬ ‫ﻼ ﺇﻟـﻰ ﻤـﻨﻬﺞ‬ ‫ﻭﺠﺏ ﺍﺴﺘﺤﻀﺎﺭ ﺍﻷﺴﻠﻭﺏ ﺍﻟﺘﺸﺭﻴﻌﻲ ﺍﻟﻤﺎﺜل ﻓﻲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﺘﻭﺼ ﹰ‬ ‫ﻴﺘﺠﺎﻭﺯ ﺩﺍﺌﺭﺓ ﺍﻹﻋﻨﺎﺕ ﻭﺍﻟﺘﻤﻴﻴﻊ‪.‬‬ ‫ﻜﺎل ﻭﺍﺭ‬ ‫ﻗﺩ ﻴﺴﺘﺸﻜل ﻋﻠﻰ ﻗﺎﻋﺩﺓ ﺘﺭﻙ ﺍﻻﺴﺘﻔﺼﺎل ﺒﻘﺎﻋﺩﺓ ﺃﺨﺭﻯ ﺘﺒﻨﺎﻫﺎ ﺍﻷﺼﻭﻟﻴﻭﻥ ﻓﻴﻤﺎ‬ ‫ﺒﻌﺩ‪ ،‬ﻭﻗﺎﺌﻠﻬﺎ ﺍﻟﺸﺎﻓﻌﻲ ﺃﻴﻀﺎﹰ‪ ،‬ﻭﻫﻲ‪ :‬ﺤﻜﺎﻴﺔ ﺍﻟﺤﺎل ﺇﺫﺍ ﺘﻁﺭﻕ ﺇﻟﻴﻬﺎ ﺍﻻﺤﺘﻤـﺎل ﻜﺴـﺎﻫﺎ‬

‫ﻨﺤﻭ ﺍﻟﻭﺼل ﺒﻴﻥ ﺍﻟﺘﱠﺸﺭﻴﻊ ﻭﺍﻟﺘﻁﱠﺒﻴﻕ‬

‫‪…. .‬‬

‫ﺩ‪ .‬ﺼﺎﻟﺢ ﻗﺎﺩﺭ ﻜﺭﻴﻡ ﺍﻟﺯﻨﻜﻲ‬

‫ﺜﻭﺏ ﺍﻻﺠﻤﺎل ﻭﺴﻘﻁ ﺒﻬﺎ ﺍﻻﺴﺘﺩﻻل‪ ،‬ﻭﻗﺩ ﺘﻭﻟﻰ ﺩﻓﻊ ﺍﻹﺸﻜﺎل ﻭﺍﻟﺘﻌﺎﺭﺽ ﺒﻴﻨﻬﻤﺎ ﺍﻹﻤﺎﻡ‬ ‫ﺍﻟﻘﺭﺍﻓﻲ ﻓﻲ ﻓﺭﻭﻗﻪ ﺒﺎﻷﺠﻭﺒﺔ ﺍﻵﺘﻴﺔ‪:‬‬ ‫ﻻ ﻟﺴﻘﻁﺕ ﺩﻻﻟﺔ ﺍﻟﻌﻤﻭﻤـﺎﺕ‬ ‫ﻥ ﺍﻻﺤﺘﻤﺎل ﺍﻟﻤﺭﺠﻭﺡ ﻻ ﻴﻘﺩﺡ ﻓﻲ ﺩﻻﻟﺔ ﺍﻟﻠﻔﻅ‪ ،‬ﻭﺇ ﹼ‬ ‫ﻭ ‪:‬ﺇّ‬ ‫ﻜﻠﻬﺎ‪ ،‬ﻟﺘﻁﺭﻕ ﺍﺤﺘﻤﺎل ﺍﻟﺘﺨﺼﻴﺹ ﺇﻟﻴﻬﺎ‪ ،‬ﺒل ﺘﺴﻘﻁ ﺩﻻﻟﺔ ﺠﻤﻴﻊ ﺍﻷﺩﻟﺔ ﺍﻟﺴـﻤﻌﻴﺔ‪،‬‬ ‫ﻟﺘﻁﺭﻕ ﺍﺤﺘﻤﺎل ﺍﻟﻤﺠﺎﺯ ﻭﺍﻻﺸﺘﺭﺍﻙ ﺇﻟﻰ ﺠﻤﻴﻊ ﺍﻷﻟﻔﺎﻅ‪ ،‬ﻭﺍﻟﻤﻌﺘﺒﺭ ﻤﻥ ﺍﻻﺤﺘﻤﺎﻻﺕ‬ ‫ﻫﻭ ﺍﻻﺤﺘﻤﺎل ﺍﻟﻤﺴﺎﻭﻱ‪ ،‬ﻭﻫﻭ ﺍﻟﺫﻱ ﻴﻠﺤﻕ ﺍﻟﻠﻔﻅ ﺒﺎﻟﻤﺠﻤل ‪.‬‬ ‫ﻼ‪ ،‬ﻭﻟـﻴﺱ ﺤﻤـل‬ ‫ﺜﺎ ﻴﺎ‪ :‬ﻜﻼﻡ ﺍﻟﺸﺎﺭﻉ ﺇﺫﺍ ﺘﻁﺭﻕ ﺇﻟﻴﻪ ﺍﺤﺘﻤﺎﻻﻥ ﻤﺴﺎﻭﻴﺎﻥ ﺼﺎﺭ ﻤﺠﻤ ﹰ‬ ‫ﺍﻟﻤﺠﻤل ﻋﻠﻰ ﺃﺤﺩ ﺍﻻﺤﺘﻤﺎﻟﻴﻥ ﺒﺄﻭﻟﻰ ﻤﻥ ﺍﻵﺨﺭ‪.‬‬ ‫ﺜﺎﻟﺜﺎ‪ :‬ﻗﺩ ﺘﺘﻁﺭﻕ ﺍﻻﺤﺘﻤﺎﻻﺕ ﺇﻟﻰ ﻜﻼﻡ ﺍﻟﺸﺎﺭﻉ ﻭﻗﺩ ﺘﺘﻁﺭﻕ ﺇﻟﻰ ﻤﺤل ﻤـﺩﻟﻭل ﺍﻟﻠﻔـﻅ‬ ‫"ﺍﻟﺘﺼﺭﻑ ﺃﻭ ﺍﻟﻭﺍﻗﻌﺔ ﻨﻔﺴﻬﺎ"‪ ،‬ﻓﺈﻥ ﻜﺎﻨﺕ ﺍﻻﺤﺘﻤﺎﻻﺕ ﻤﻭﺠﻬﺔ ﺇﻟﻰ ﻜﻼﻡ ﺍﻟﺸﺎﺭﻉ‬ ‫ﻭﻋﻠﻰ ﺤﺩ ﺴﻭﺍﺀ ﻓﺘﻘﺩﺡ ﻓﻲ ﺍﻻﺴﺘﺩﻻل ﺒﻪ ﻋﻠﻰ ﺍﻟﻤﺨﺎﻟﻑ ﺍﻟﻤﻌﺘﺭﺽ ﻻ ﻤﻁﻠﻘـﺎﹰ‪،‬‬ ‫ﻭﺇﻥ ﻜﺎﻨﺕ ﻤﻭﺠﻬﺔ ﺇﻟﻰ ﺍﻟﻭﺍﻗﻌﺔ ﻓﻼ ﺘﻘﺩﺡ‪ ،‬ﻓﻘﺎﻋﺩﺓ " ﺘﺭﻙ ﺍﻻﺴﺘﻔﺼﺎل…" ﻓﻴﻤﺎ ﺇﺫﺍ‬ ‫ﻜﺎﻨﺕ ﺍﻻﺤﺘﻤﺎﻻﺕ ﻓﻲ ﻤﺤل ﺍﻟﻤـﺩﻟﻭل‪ ،‬ﻭﺍﻟﻘﺎﻋـﺩﺓ ﺍﻷﺨـﺭﻯ ﻓﻴﻤـﺎ ﺇﺫﺍ ﻜﺎﻨـﺕ‬ ‫ﺍﻻﺤﺘﻤﺎﻻﺕ ﻓﻲ ﻜﻼﻡ ﺍﻟﺸﺎﺭﻉ‪.‬‬ ‫ﻼ‪-‬ﻜﺎﻨﺕ ﻭﺍﺭﺩﺓ ﻋﻠﻰ ﻤﺤل ﺍﻟﺩﻟﻴل‪ ،‬ﻫل ﻋﻘـﺩ‬ ‫ﻓﺎﻻﺤﺘﻤﺎﻻﺕ ﻓﻲ ﺤﺩﻴﺙ ﻏﻴﻼﻥ– ﻤﺜ ﹰ‬ ‫ﻋﻠﻴﻬﻥ ﻤﻌﹰﺎ ﺃﻭ ﻤﺭﺘﺒﺎﹰ؟ ﻓﻌﻤّﻤﻨﺎ‪ ،‬ﺃﻤﺎ ﻤﺜﺎل ﺘﻁﺭﻕ ﺍﻻﺤﺘﻤﺎل ﺇﻟﻰ ﺍﻟـﺩﻟﻴل ﻓﻀـﺭﺏ ﻟـﻪ‬ ‫ﻥ ﺍﻟﺸﺭ‬ ‫ﺍﻟﻘﺭﺍﻓﻲ ﺃﺭﺒﻌﺔ ﺃﻤﺜﻠﺔ ﻭﻨﻜﺘﻔﻲ ﺒﺈﻴﺭﺍﺩ ﻭﺍﺤﺩ ﻤﻨﻬﺎ ﻭﻫﻭ‪ :‬ﺍﺴﺘﺩﻻل ﺍﻟﻤﻌﺘﺯﻟﺔ ﻋﻠﻰ ﺃ ّ‬ ‫ﻤﻥ ﺍﻟﻌﺒﺩ ﻻ ﻤﻥ ﺍﷲ ﺒﻘﻭﻟﻪ )‪ (‬ﻓﻲ ﺍﻟﺤﺞ‪" :‬ﺍﻟﺨﻴﺭ ﻜﻠﻪ ﻓﻲ ﻴﺩﻴﻙ ﻭﺍﻟﺸﺭ ﻟﻴﺱ ﺇﻟﻴـﻙ"‬

‫)‪(1‬‬

‫ﻗﺎل ﺍﻟﻤﻌﺘﺯﻟﺔ‪ :‬ﻭﺍﻟﺸﺭ ﻟﻴﺱ ﺇﻟﻴﻙ ﻴﺘﻀﻤﻥ ﺴﻠﺒﹰﺎ ﻋﺎﻤﹰﺎ ﻴﺼﻠﺢ ﺤﺠـﺔ ﻋﻠـﻰ ﺍﻷﺸـﻌﺭﻴﺔ‪،‬‬ ‫ﻥ ﺍﻟﺤﺩﻴﺙ ﻤﺠﻤل ﻟﺘﻁﺭﻕ ﺍﻻﺤﺘﻤﺎل ﺇﻟﻴﻪ‪ ،‬ﻭﻭﺠﻪ ﺍﻹﺠﻤﺎل ﺃﻥ ﺸـﺒﻪ‬ ‫ﻭﺃﺠﺎﺏ ﺍﻷﺸﺎﻋﺭﺓ ﺒﺄ ّ‬ ‫ﻥ ﺍﻟﺠﺎﺭ ﻭﺍﻟﻤﺠﺭﻭﺭ ﻻ ﺒ ّﺩ ﻟﻬﻤـﺎ‬ ‫ﺠﻤﻠﺔ "ﺇﻟﻴﻙ" ﺠﺎﺭ ﻭﻤﺠﺭﻭﺭ‪ ،‬ﻭﻤﻌﻠﻭﻡ ﻓﻲ ﻋﻠﻡ ﺍﻟﻨﺤﻭ ﺃ ّ‬ ‫)‪ (1‬ﻣﺴﻠﻢ‪ ،‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ ،‬ﻘﻴﻖ ﳏ ﺪ ﻓﺆﺍﺩ ﻋﺒﺪ ﺍﻟﺒﺎ ﻲ‪،‬ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﺘﺮﺍ ﺍﻟﻌﺮﰊ‪ ،‬ﺑﲑﻭﺕ‪.536/1،‬‬

‫‪1423200214‬א‪‬א‪‬א‪‬א‪‬‬ ‫ﻤﻥ ﻤﺘﻌﻠﻕ ﻴﺘﻌﻠﻘﺎﻥ ﺒﻪ ﻟﻴﺘﻡ ﺍﻟﻤﻌﻨﻰ ﻭﻴﺴﺘﻘﻴﻡ‪ ،‬ﻭﻴﻘﺩﺭ ﻫﻨﺎ ﺒـ " ﻗﺭﺒﺔ" ‪ ،‬ﺃﻱ ﻟﻴﺱ ﺍﻟﺸـﺭ‬ ‫ﻻ ﺍﻟﻤﻠﻙ ﺍﻟﺤﻕ ﻓﺈﻨﻪ ﻻ‬ ‫ﻥ ﻤﻥ ﻋﺎﺩﺓ ﺍﻟﻤﻠﻭﻙ ﻏﺎﻟﺒﹰﺎ ﺃﻥ ﻴﺘﻘﺭﺏ ﺇﻟﻴﻬﻡ ﺒﺎﻟﺸﺭ ﺇ ﹼ‬ ‫ﻗﺭﺒﺔ ﺇﻟﻴﻙ ‪ ،‬ﻷ ّ‬ ‫ﻻ ﺒﺎﻟﺨﻴﺭ‪ ،‬ﻓﻴﺘﺠﺎﺫﺏ ﻫﺫﺍ ﺍﻟﺩﻟﻴل ﺍﺤﺘﻤﺎﻻﻥ "ﻤﻨﺴـﻭﺒﹰﺎ ﻭﻗﺭﺒـ ﹰﺔ" ﻭﻜﻼﻫﻤـﺎ‬ ‫ﻴﺘﻘﺭﺏ ﺇﻟﻴﻪ ﺇ ﹼ‬ ‫ﻤﺴﺘﻭﻴﺎﻥ‪ ،‬ﻓﺄﻭﺭﺙ ﺇﺠﻤﺎﻻﹰ‪ ،‬ﻓﻴﺴﻘﻁ ﺍﺴﺘﺩﻻل ﺍﻟﻤﻌﺘﺯﻟﺔ ﺒﻪ‪ ،‬ﻭﻴﻁﺎﻟﺒﻭﻥ ﺒﺈﺤﻀﺎﺭ ﺩﻟﻴل ﺁﺨﺭ‬ ‫ﻹﺜﺒﺎﺕ ﻤﺩﻋﺎﻫﻡ)‪. (1‬‬ ‫ﺍﻟ ـﺎﺘﻤـ‬ ‫ﺒﻌﺩ ﻫﺫﻩ ﺍﻟﺠﻭﻟﺔ ﻴﻤﻜﻨﻨﺎ ﺍﺴﺘﺨﻼﺹ ﻤﺎ ﻴﺄﺘﻲ‪:‬‬ ‫ ﻜﺎﻥ ﻤﻥ ﻤﻨﻬﺞ ﺍﻟﺭﺴﻭل )‪(‬ﺃﻥ ﻴﺴﺘﻔﺼل ﻭﻴﺴﺘﻘﺼﻲ ﺤﻘﺎﺌﻕ ﺍﻟﺘﺼﺭﻓﺎﺕ ﻭﺍﻟﻭﻗـﺎﺌﻊ‬‫ﺍﻟﺘﻲ ﺘﻘﻊ ﺒﺤﻴﺙ ﻴﺼل ﻏﺎﻴﺔ ﻓﻲ ﺍﻻﺴﺘﺒﻴﺎﻥ ﻭﺍﻟﺘﺜﺒﺕ‪ ،‬ﻭﻟﻡ ﻴﻜﻥ ﻫﺫﺍ ﺃﻤـﺭﹰﺍ ﻤﺨﺘﺼـﹰﺎ‬ ‫ﺒﺄﺒﻭﺍﺏ ﺍﻻﺤﺘﻴﺎﻁ ﻤﻥ ﺍﻟﺤﺩ ﻭﺍﻟﻘﺼﺎﺹ‪ ،‬ﺒل ﻜﺎﻥ ﻋﺎﻤﹰﺎ ﻓﻲ ﺠﻤﻴﻊ ﺍﻷﺒﻭﺍﺏ‪ .‬ﻭﺘﻜﻤـﻥ‬ ‫ﺍﻷﺴﺒﺎﺏ ﺍﻟﺘﻲ ﻤﻥ ﺃﺠﻠﻬﺎ ﻜﺎﻥ ﺍﻻﺴﺘﻔﺼﺎل ﻓﻴﻤﺎ ﻴﺄﺘﻲ‪:‬‬ ‫ ﺇﺭﺍﺩﺓ ﺍﻟﻭﻗﻭﻑ ﻋﻠﻰ ﺤﻘﻴﻘﺔ ﺍﻟﻭﺍﻗﻌﺔ ﺃﻭ ﺍﻟﺘﺼﺭﻑ ﻭﺍﺴﺘﻜﻤﺎل ﺼﻭﺭﺘﻬﺎ ﻓﻲ ﺍﻟﺫﻫﻥ‪.‬‬‫ﺸﺭﻋﻲ ﺍﻟﻭﺍﺤﺩ ﺒﺤﺴﺏ ﺃﺤـﻭﺍل‬ ‫ ﺍﻟﺘﺄ ﱡﻜﺩ ﻤﻥ ﺍﻟﺤﺎﻟﺔ ﺍﻟﻤﻌﺭﻭﻀﺔ ﻋﻨﺩ ﺍﺨﺘﻼﻑ ﺍﻟﺤﻜﻡ ﺍﻟ ﱠ‬‫ﺍﻟﻤﺘﻠﹼﺒﺱ ﺒﻪ‪ .‬ﺃﻭ ﺍﻻﺴﺘﻴﺜﺎﻕ ﻤﻥ ﺍﻟﺤﻘﻴﻘﺔ ﺃﻭ ﺍﻟﻨﻭﻉ ﻋﻨﺩ ﺘﺩﺍﺨل ﺍﻟﺤﻘﺎﺌﻕ ﺍﻟﻤﺨﺘﻠﻔﺔ ﻓـﻲ‬ ‫ﺼﻭﺭﺓ ﻭﺍﺤﺩﺓ ﺍﻟﺒﺎﻋﺜﺔ ﻋﻠﻰ ﺘﺒﺎﺩﺭ ﺍﻟﺫﻫﻥ ﺇﻟﻰ ﻨﻭﻉ ﻤﻥ ﺍﻷﻨﻭﺍﻉ ﺍﻟﻤﻨﺩﺭﺠـﺔ ﺘﺤـﺕ‬ ‫ﺍﻟﻤﺠﻤل ﺩﻭﻥ ﺴﺎﺌﺭ ﺃﻨﻭﺍﻋﻬﺎ‪ ،‬ﺃﻭ ﺍﻨﺩﺭﺍﺝ ﻨﻭﻉ ﺘﺤﺕ ﻤﺠﻤل‪ ،‬ﻭﻟﻴﺱ ﻤﻨﻪ‪.‬‬ ‫ ﻤﻨﻊ ﺍﻟﺤﻴل ﻭﺍﻟﺘﺤﺎﻴل ﻋﻠﻰ ﺍﻟﺤﻘﺎﺌﻕ ﺍﻟﺸﺭﻋﻴﺔ ﻭﺼ ّﺩ ﻤﺤﺎﻭﻻﺕ ﻗﻠﺒﻬﺎ ﻭﺍﻟﻌﺒﺙ ﺒﻬﺎ‪.‬‬‫ﺸﺭﻋﻲ ﻭﺍﻟﺘﺤﺩﻴﺩ ﻟﻤﻭﻀﻭﻋﻪ ﺃﺭﻜﺎﻨﹰﺎ ﻭﺸﺭﻭﻁﹰﺎ‪.‬‬ ‫ ﺇﺭﺍﺩﺓ ﺍﻟﺘﺄﺴﻴﺱ ﻟﻠﺤﻜﻡ ﺍﻟ ﱠ‬‫ﺍﻹﻟﻤﺎﻡ ﻭﺍﻻﻫﺘﻤﺎﻡ ﺒﺘﺤﻘﻴﻕ ﺍﻟﻤﻘﺎﺼﺩ ﺍﻟﺸﱠﺭﻋﻴﱠﺔ ﻤﻥ ﺍﻷﺤﻜﺎﻡ ﻓﻲ ﺍﻟﺤﺎﻻﺕ ﺍﻟﺘﻲ ﺘﺘﻌﺭﺽ‬‫ﻲ ﻤﻥ ﻜﻠﻴـﺎﺕ ﺍﻟﺸـﺭﻴﻌﺔ ﺇﻟـﻰ ﺍﻟﻬـﺩﺭ‬ ‫ﻓﻴﻬﺎ ﺤﻴﺎﺓ ﺍﻟﻔﺭﺩ ﺃﻭ ﺩﻴﻨﻪ ﺃﻭ ﻋﺭﻀﻪ ﺃﻭ ﻜﻠ ّ‬ ‫ﻭﺍﻟﺯﻭﺍل‪ ،‬ﻓﻴﻜﻭﻥ ﺤﻅ ﺍﻻﺴﻔﺼﺎل ﻭﺍﻟﺘﻨﻘﻴﺏ ﻓﻴﻬﺎ ﺃﻜﺜﺭ‪ ،‬ﺩﺭﺀﹰﺍ ﻟﺴﻭﺀ ﺘﻨـﺯﻴل ﺍﻟﺤﻜﻡ‪.‬‬ ‫) ‪(1‬‬

‫ﻳﻨﻈﺮ‪ :‬ﺍﻟﻘﺮﺍﰲ‪ ،‬ﺍﻟﻔﺮﻭﻕ ‪.90/2 ،‬‬

‫ﻨﺤﻭ ﺍﻟﻭﺼل ﺒﻴﻥ ﺍﻟﺘﱠﺸﺭﻴﻊ ﻭﺍﻟﺘﻁﱠﺒﻴﻕ‬

‫‪…. .‬‬

‫ﺩ‪ .‬ﺼﺎﻟﺢ ﻗﺎﺩﺭ ﻜﺭﻴﻡ ﺍﻟﺯﻨﻜﻲ‬

‫ﻻ ﻴﺠﻭﺯ ﻟﻠﻘﺎﻀﻲ ﺍﺴﺘﺨﺩﺍﻡ ﻁﺭﻕ ﺇﺤﺘﻴﺎﻟﻴﺔ ﻹﻴﻘـﺎﻉ ﺍﻟﻤـﺘﻬﻡ ﻓـﻲ ﺒﻭﺘﻘـﺔ ﺍﻹﻗـﺭﺍﺭ‬‫ﻻ ﻋﻠﻰ ﻗﺎﻋﺩﺓ‪" :‬ﺍﻟﻤﺘﱠﻬﻡ ﺒﺭﺉ ﺤﺘﱠﻰ‬ ‫ﻭﺍﻻﻋﺘﺭﺍﻑ‪ ،‬ﻤﺎ ﻟﻡ ﻴﺘﻭﺍﻓﺭ ﻋﻠﻰ ﻗﺭﺍﺌﻥ ﻗﻭﻴﱠﺔ‪ ،‬ﻨﺯﻭ ﹰ‬ ‫ﻙ ﻴﻔﺴﱠﺭ ﻟﻤﺼﻠﺤﺔ ﺍﻟﻤﺘﱠﻬﻡ"‪.‬‬ ‫ﺘﺜﺒﺕ ﺇﺩﺍﻨﺘﻪ"‪ ،‬ﻭﻗﺎﻋﺩﺓ‪" :‬ﺍﻟﺸ ﱡ‬ ‫ﻋﻠﻰ ﺍﻟﻘﺎﻀﻲ ﺍﻟﻨﻅﺭ ﻓﻲ ﻁﺒﻴﻌﺔ ﺍﻟﺤﻜﻡ ﻭ ﺍﻟﻘﻀﻴﺔ ﺍﻟﻤﻁﺭﻭﺤـﺔ ﺃ ّﻭﻻﹰ‪ ،‬ﺜـ ّﻡ ﺍﻻﺴـﺘﻌﺎﻨﺔ‬‫ﺒﻘﻭﺍﻋﺩ ﺍﻻﺴﺘﺼﺤﺎﺏ ﺜﺎﻨﻴﺎﹰ‪ ،‬ﻓﺈﻥ ﻜﺎﻨﺕ ﻁﺒﻴﻌﺔ ﺍﻟﻘﻀﻴﺔ ﺘﺘﻼﺀﻡ ﻤﻊ ﻗﺎﻋﺩﺓ ﺍﻻﺴﺘﺼﺤﺎﺏ‬ ‫ﻻ ﺒﻌﺩ‬ ‫ﻟﻡ ﻴﺒﺤﺙ ﻋﻥ ﺍﻟﺩﻟﻴل ﺍﻟﻤﻌﺎﺭﺽ‪ ،‬ﻭﺇﻥ ﻜﺎﻨﺕ ﻻ ﺘﺘﻼﺀﻡ ﻤﻌﻬﺎ ﻓﻠﻴﺱ ﻟﻪ ﺍﻟﺤﻜﻡ ﺇ ﹼ‬ ‫ﺍﻟﺘﺤﺭﻱ ﻭﺍﻟﺒﺤﺙ ﻋﻥ ﺍﻟﻤﻌﺎﺭﺽ‪.‬‬ ‫ﺸﺭﻋﻲ ﻷﺴﺒﺎﺏ‪ ،‬ﻤﻨﻬﺎ‪:‬‬ ‫ ﻗﺩ ﻴُﺠﻤِل ﺍﻟﺸﱠﺎﺭﻉ ﻭﻻ ﻴﺴﺘﻔﺼل ﻋﻨﺩ ﺘﻨـﺯﻴل ﺍﻟﺤﻜﻡ ﺍﻟ ﱠ‬‫ ﻤﻌﺭﻓﺔ ﺍﻟﺘﻔﺎﺼﻴل ﺒﺎﻟﺒﺩﺍﻫﺔ ﻭﺒﺎﻟﻀﺭﻭﺭﺓ‪.‬‬‫ﻥ ﺃﺨﺭﻯ‪.‬‬ ‫ ﺍﻹﺤﺎﻟﺔ ﺇﻟﻰ ﻤﻅﺎ ّ‬‫ ﺇﻋﻁﺎﺀ ﻤﺭﻭﻨﺔ ﻟﻸﺤﻜﺎﻡ ﺒﻨﻭﻉ ﺘﻴﺴﻴﺭ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩ ﻭﺭﻓﻊ ﺍﻟﺤﺭﺝ ﻋﻨﻬﻡ‪.‬‬‫ ﻟﻭ ﺍﺴﺘﻔﺼل ﺍﻟﺸﺎﺭﻉ ﻓﻲ ﺍﻷﻤﻭﺭ ﻜﻠﻬﺎ ﻟﻤﺎ ﻜﺎﻥ ﻻﺴﺘﻔﺼﺎﻟﻪ ﺤﺩ ﻤﻌﻠﻭﻡ ﻴﻨﺘﻬﻲ ﺇﻟﻴﻪ‪.‬‬‫ ﻗﺎﻋﺩﺓ‪" :‬ﺘﺭﻙ ﺍﻻﺴﺘﻔﺼﺎل ﻓﻲ ﺤﻜﺎﻴﺔ ﺍﻷﺤﻭﺍل ﻤﻊ ﻗﻴﺎﻡ ﺍﻻﺤﺘﻤﺎل ﻴﻨـﺯل ﻤﻨــﺯﻟﺔ‬‫ﺍﻟﻌﻤﻭﻡ ﻓﻲ ﺍﻟﻤﻘﺎل" ﺘﺘﻨﺎﺴﻕ ﻭﺘﺘﺴﺎﻭﻕ ﻤﻊ ﺭﻭﺡ ﺍﻟﺸﺭﻴﻌﺔ ﻭﻤﻘﺎﺼﺩﻫﺎ‪ ،‬ﻟﻤـﺎ ﺘﻨﻁـﻭﻱ‬ ‫ﺸﺭﻋﻲ ﻗﺩ ﺃﻋﺭﺽ ﻋﻥ ﺸﺭﻭﻁ ﻭﻗﻴﻭﺩ‬ ‫ﻋﻠﻴﻪ ﻤﻥ ﻴﺴﺭ ﻭﺭﻓﻊ ﺤﺭﺝ‪ ،‬ﻓﻤﺎ ﺩﺍﻡ ﺍﻟﻨﺹ ﺍﻟ ﱠ‬ ‫ﺸﺭﻋﻲ‪ ،‬ﻓﻼ ﺩﺍﻋـﻲ ﺒﻌـﺩ ﺫﻟـﻙ ﺇﻟـﻰ‬ ‫ﺃﺜﻨﺎﺀ ﺇﻤﺩﺍﺩﻩ ﺍﻟﺘﺼﺭﻑ ﺃﻭ ﺍﻟﻭﺍﻗﻌﺔ ﺒﺎﻟﺤﻜﻡ ﺍﻟ ﱠ‬ ‫ﺍﺴﺘﺤﺩﺍﺙ ﺸﺭﻭﻁ ﺇﻀﺎﻓﻴﺔ ﻻ ﺘﺨﺩﻡ ﺍﻟﻨﺹ ﻭﻻ ﺍﻟﻤﻜﻠﻑ‪.‬‬

‫‪1423200214‬א‪‬א‪‬א‪‬א‪‬‬ ‫ﺍﻟﻤ ﺎ ﺭ ﻭﺍﻟﻤﺭﺍ ‪:‬‬ ‫‪-1‬ﺍﻹﺴﻨﻭﻱ ‪ ،‬ﻋﺒﺩ ﺍﻟﺭﺤﻴﻡ ﺒﻥ ﺍﻟﺤﺴﻴﻥ‪ :‬ﺍﻟﺘﻤﻬﻴﺩ ﻓﻲ ﺘﺨﺭﻴﺞ ﺍﻟﻔﺭﻭﻉ ﻋﻠﻰ ﺍﻷﺼـﻭل‪،‬‬ ‫ﺘﺤﻘﻴﻕ ﻤﺤﻤﺩ ﺤﺴﻥ ﻫﻴﺘﻭ ‪ ،‬ﻁ‪ ، 3‬ﻤﺅﺴﺴﺔ ﺍﻟﺭﺴﺎﻟﺔ‪1404 ،‬ﻫـ‪1984-‬ﻡ‪.‬‬ ‫‪-2‬ﺍﻷﻟﺒﺎﻨﻲ‪ ،‬ﻤﺤﻤﺩ ﻨﺎﺼﺭ ﺍﻟﺩﻴﻥ‪ :‬ﺼﺤﻴﺢ ﺴﻨﻥ ﺍﻟﻨﺴﺎﺌﻲ ‪ ،‬ﻁ‪ ،1‬ﻤﻜﺘﺏ ﺍﻟﺘﺭﺒﻴﺔ ﺍﻟﻌﺭﺒﻲ‪،‬‬ ‫‪1409‬ﻫـ ‪ 1988-‬ﻡ‪.‬‬ ‫‪-3‬ﺇﻤﺎﻡ ﺍﻟﺤﺭﻤﻴﻥ ‪ ،‬ﺃﺒﻭ ﺍﻟﻤﻌﺎﻟﻲ ﻋﺒﺩ ﺍﻟﻤﻠﻙ ﺒﻥ ﻋﺒﺩﺍﷲ‪ :‬ﺍﻟﺒﺭﻫﺎﻥ ﻓﻲ ﺃﺼـﻭل ﺍﻟﻔﻘـﻪ‪،‬‬ ‫ﺘﻌﻠﻴﻕ ﺼﻼﺡ ﺒﻥ ﻤﺤﻤﺩ ﺒﻥ ﻋﻭﻴﻀـﺔ ‪ ،‬ﻁ‪ ، 1‬ﺩﺍﺭ ﺍﻟﻜﺘـﺏ ﺍﻟﻌﻠﻤﻴـﺔ‪ ،‬ﺒﻴـﺭﻭﺕ ‪،‬‬ ‫‪1418‬ﻫـ ‪1997-‬ﻡ‪.‬‬ ‫‪-4‬ﺍﻟﺒﺎﺠﻲ‪ ،‬ﺴﻠﻴﻤﺎﻥ ﺒﻥ ﺨﻠﻑ‪ :‬ﺇﺤﻜﺎﻡ ﺍﻟﻔﺼﻭل ﻓﻲ ﺃﺤﻜﺎﻡ ﺍﻷﺼﻭل‪ ،‬ﺘﺤﻘﻴـﻕ ﻋﺒـﺩ ﺍﷲ‬ ‫ﺍﻟﺠﺒﻭﺭﻱ ‪ ،‬ﻁ‪ ،1‬ﻤﺅﺴﺴﺔ ﺍﻟﺭﺴﺎﻟﺔ‪ ،‬ﺒﻴﺭﻭﺕ‪1409 ،‬ﻫـ‪1989-‬ﻡ‪.‬‬ ‫‪-5‬ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻤﺤﻤﺩ ﺒﻥ ﺇﺴﻤﺎﻋﻴل ‪ :‬ﺼﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺭ‪ ،‬ﺒﻴـﺭﻭﺕ‪1407 ،‬‬ ‫ﻫـ‪1986 -‬ﻡ‪.‬‬ ‫‪-6‬ﺍﻟﺒﻴﻀﺎﻭﻱ‪ :‬ﻤﻨﻬﺎﺝ ﺍﻟﻭﺼﻭل ﺇﻟﻰ ﻋﻠﻡ ﺍﻷﺼﻭل ﺒﺸﺭﺡ ﺍﻹﺒﻬﺎﺝ‪ ،‬ﻁ‪ ،1‬ﺩﺍﺭ ﺍﻟﻜﺘـﺏ‬ ‫ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺒﻴﺭﻭﺕ ‪1407 ،‬ﻫـ‪1987 -‬ﻡ‪.‬‬ ‫‪-7‬ﺍﻟﺘﺭﻤﺫﻱ‪ ،‬ﻤﺤﻤﺩ ﺒﻥ ﻋﻴﺴﻰ‪ :‬ﺠﺎﻤﻊ ﺍﻟﺘﺭﻤـﺫﻱ ﺒﺸـﺭﺡ ﺘﺤﻔـﺔ ﺍﻷﺤﻭﺫﻱ‪،‬ﻤﺭﺍﺠﻌـﺔ‬ ‫ﻭﺘﺼﺤﻴﺢ ﻋﺒﺩ ﺍﻟﻭﻫﺎﺏ ﻋﺒﺩ ﺍﻟﻠﻁﻴﻑ‪ ،‬ﻁ‪ ،3‬ﺩﺍﺭ ﺍﻟﻔﻜـﺭ‪ ،‬ﺒﻴـﺭﻭﺕ‪1399 ،‬ﻫــ‪-‬‬ ‫‪1979‬ﻡ‪.‬‬ ‫‪-8‬ﺍﻟﺠﺯﺭﻱ‪ ،‬ﺃﺒﻭ ﺍﻟﺤﺴﻥ ﻋﻠﻲ ﺒﻥ ﻤﺤﻤﺩ‪ :‬ﺃﺴﺩ ﺍﻟﻐﺎﺒﺔ ﻓﻲ ﻤﻌﺭﻓﺔ ﺍﻟﺼـﺤﺎﺒﺔ‪ ،‬ﺘﺤﻘﻴـﻕ‬ ‫ﻤﺤﻤﺩ ﺍﻟﺒﻨﺎ ﻭﻤﺤﻤﺩ ﻋﺎﺸﻭﺭ ﻭﻤﺤﻤﻭﺩ ﻓﺎﻴﺩ ‪ ،‬ﺩﺍﺭ ﺍﻟﺸﻌﺏ‪.‬‬ ‫‪-9‬ﺍﻟﺠﺯﺭﻱ‪ ،‬ﺃﺒﻭ ﺍﻟﺴﻌﺎﺩﺍﺕ ﻤﺠﺩ ﺍﻟﺩﻴﻥ ﺒﻥ ﻤﺤﻤﺩ‪ :‬ﺍﻟﻨﻬﺎﻴﺔ ﻓﻲ ﻏﺭﻴﺏ ﺍﻟﺤﺩﻴﺙ ﻭﺍﻷﺜﺭ‪،‬‬ ‫ﻁ‪ ،2‬ﺘﺤﻘﻴﻕ ﻤﺤﻤﻭﺩ ﻤﺤﻤﺩ ﺍﻟﻁﻨﺎﺠﻲ ‪ ،‬ﻁ‪ ،2‬ﺩﺍﺭ ﺍﻟﻔﻜﺭ‪1399 ،‬ﻫـ ‪1979-‬ﻡ‪.‬‬ ‫‪-10‬ﺍﻟﺤﺼﻨﻲ ‪ ،‬ﺘﻘﻲ ﺍﻟﺩﻴﻥ‪ :‬ﻜﺘﺎﺏ ﺍﻟﻘﻭﺍﻋﺩ‪ ،‬ﺘﺤﻘﻴﻕ ﺠﺒﺭﻴل ﺍﻟﺒﺼـﻴﻠﻲ‪ ،‬ﻁ‪، 1‬ﺸـﺭﻜﺔ‬

‫ﻨﺤﻭ ﺍﻟﻭﺼل ﺒﻴﻥ ﺍﻟﺘﱠﺸﺭﻴﻊ ﻭﺍﻟﺘﻁﱠﺒﻴﻕ‬

‫‪…. .‬‬

‫ﺩ‪ .‬ﺼﺎﻟﺢ ﻗﺎﺩﺭ ﻜﺭﻴﻡ ﺍﻟﺯﻨﻜﻲ‬

‫ﺍﻟﺭﻴﺎﺽ ‪ ،‬ﺍﻟﺭﻴﺎﺽ‪1418 ،‬ﻫـ‪1991-‬ﻡ‪.‬‬ ‫‪-11‬ﺃﺒﻭ ﺩﺍﻭﺩ‪ :‬ﺴﻨﻥ ﺃﺒﻲ ﺩﺍﻭﺩ ﻤﻊ ﺒﺫل ﺍﻟﻤﺠﻬﻭﺩ ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺏ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺒﻴﺭﻭﺕ‪.‬‬ ‫‪-12‬ﺍﻟﺭﺍﺯﻱ‪ ،‬ﻤﺤﻤﺩ ﺒﻥ ﻋﻤﺭ‪ :‬ﺍﻟﻤﺤﺼﻭل ﻓﻲ ﻋﻠﻡ ﺃﺼﻭل ﺍﻟﻔﻘﻪ‪ ،‬ﺩﺭﺍﺴﺔ ﻭﺘﺤﻘﻴﻕ ﻁـﻪ‬ ‫ﺠﺎﺒﺭ ﺍﻟﻌﻠﻭﺍﻨﻲ ‪ ،‬ﻁ‪ ،2‬ﻤﺅﺴﺴﺔ ﺍﻟﺭﺴﺎﻟﺔ‪ ،‬ﺒﻴﺭﻭﺕ‪1412 ،‬ﻫـ‪1992-‬ﻡ‪.‬‬ ‫‪-13‬ﺍﻟﺯﺒﻴﺩﻱ‪ ،‬ﻤﺤﻤﺩ ﻤﺭﺘﻀﻰ‪ :‬ﺘﺎﺝ ﺍﻟﻌـﺭﻭﺱ ‪ ،‬ﻁ‪،1‬ﺍﻟﻤﻁﺒﻌـﺔ ﺍﻟﺨﻴﺭﻴـﺔ‪ ،‬ﻤﺼـﺭ‪،‬‬ ‫‪1306‬ﻫـ‪.‬‬

‫‪-14‬ﺍﻟﺯﺭﻜﺸﻲ‪ ،‬ﺒﺩﺭ ﺍﻟﺩﻴﻥ ﻤﺤﻤﺩ ﺒﻥ ﺒﻬﺎﺩﺭ‪ :‬ﺍﻟﺒﺤﺭ ﺍﻟﻤﺤﻴﻁ‪ ،‬ﺘﺤﻘﻴﻕ ﻟﺠﻨﺔ ﻤﻥ ﻋﻠﻤـﺎﺀ‬ ‫ﺍﻷﺯﻫﺭ ‪ ،‬ﻁ‪ ،1‬ﺩﺍﺭ ﺍﻟﻜﺘﺒﻲ ‪1414،‬ﻫـ‪1994-‬ﻡ‪.‬‬

‫‪-15‬ﺍﻟﺯﻟﻤﻲ‪ ،‬ﻤﺼﻁﻔﻰ ﺇﺒﺭﺍﻫﻴﻡ‪ ،‬ﺃﺼﻭل ﺍﻟﻔﻘـﻪ ﺍﻹﺴـﻼﻤﻲ ﻓـﻲ ﻨﺴـﻴﺠﻪ ﺍﻟﺠﺩﻴـﺩ ‪،‬‬ ‫ﻁ‪1‬ﻤﺭﻜﺯﻋﺒﺎﺩﻱ‪ ،‬ﺼﻨﻌﺎﺀ ‪1417،‬ﻫـ‪1996-‬ﻡ‪.‬‬

‫‪-16‬ﺍﻟﺴﺎﻟﻤﻲ‪ ،‬ﺃﺒﻭ ﻤﺤﻤﺩ ﻋﺒﺩ ﺍﷲ ﺒﻥ ﺤﻤﻴﺩ‪ :‬ﺸﺭﺡ ﻁﻠﻌﺔ ﺍﻟﺸﻤﺱ ﻋﻠﻰ ﺍﻷﻟﻔﻴﺔ ‪ ،‬ﻭﺯﺍﺭﺓ‬ ‫ﺍﻟﺘﺭﺍﺙ ﺍﻟﻘﻭﻤﻲ ﻭﺍﻟﺜﻘﺎﻓﺔ‪ ،‬ﺴﻠﻁﻨﺔ ﻋﻤﺎﻥ‪1401 ،‬ﻫـ‪1981-‬ﻡ‪.‬‬

‫‪ -17‬ﺍﺒﻥ ﺍﻟﺴﺒﻜﻲ‪ ،‬ﺘﺎﺝ ﺍﻟﺩﻴﻥ ﺒﻥ ﻋﺒﺩ ﺍﻟﻭﻫﺎﺏ‪ :‬ﺍﻷﺸﺒﺎﻩ ﻭﺍﻟﻨﻅﺎﺌﺭ‪ ،‬ﺘﺤﻘﻴﻕ ﻋﺎﺩل ﺃﺤﻤـﺩ‬

‫ﻋﺒﺩﺍﻟﻤﻭﺠﻭﺩ ﻭﻋﻠﻲ ﻤﺤﻤﺩ ﻋﻭﺽ ‪،‬ﻁ‪ ، 1‬ﺩﺍﺭ ﺍﻟﻜﺘﺏ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺒﻴـﺭﻭﺕ‪-1411 ،‬‬

‫‪1991‬ﻡ‪.‬‬

‫‪-18‬ﺍﻟﺸﺎﻓﻌﻲ‪ :‬ﺍﻟﻤﺴﻨﺩ‪ ،‬ﻤﺭﺍﺠﻌﺔ ﻭﺘﺼﺤﻴﺢ ﻴﻭﺴﻑ ﻋﻠﻲ ﺍﻟﺯﻭﺍﻭﻱ ﻭﻋﺯﺕ ﺍﻟﻌﻁﺎﺭ‪ ،‬ﺩﺍﺭ‬ ‫ﺍﻟﻜﺘﺏ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺒﻴﺭﻭﺕ‪1370 ،‬ﻫـ‪1951 -‬ﻡ‪.‬‬

‫‪ -‬ﺠﻤﻊ ﺍﻟﺠﻭﺍﻤﻊ ﺒﺸﺭﺡ ﺍﻟﻤﺤﻠﻲ ﻭﺍﻟﺒﻨﺎﻨﻲ ‪ ،‬ﻤﻁﺒﻌﺔ ﻤﺼﺭ‪.‬‬

‫‪-19‬ﺍﻟﺸﻭﻜﺎﻨﻲ‪ ،‬ﻤﺤﻤﺩ ﺒﻥ ﻋﻠﻲ‪ :‬ﻨﻴل ﺍﻷﻭﻁﺎﺭ ﺸﺭﺡ ﻤﻨﺘﻘﻰ ﺍﻷﺨﺒـﺎﺭ ‪ ،‬ﺩﺍﺭ ﺍﻟﺠﻴـل‪،‬‬ ‫ﺒﻴﺭﻭﺕ‪1973 ،‬ﻡ‪.‬‬

‫ ﺇﺭﺸﺎﺩ ﺍﻟﻔﺤﻭل ﺇﻟﻰ ﺘﺤﻘﻴﻕ ﺍﻟﺤﻕ ﻤﻥ ﻋﻠـﻡ ﺍﻷﺼـﻭل‪ ،‬ﺘﺤﻘﻴـﻕ ﺸـﻌﺒﺎﻥ ﻤﺤﻤـﺩ‬‫ﺇﺴﻤﺎﻋﻴل‪،‬ﻁ‪ ،1‬ﺍﻟﻤﺩﻨﻲ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ‪1413 ، ،‬ﻫـ‪1992 -‬ﻡ‪.‬‬

‫‪-20‬ﺍﻟﺸﻴﺭﺍﺯﻱ ‪ ،‬ﺃﺒﻭ ﺇﺴﺤﺎﻕ ﺇﺒﺭﺍﻫﻴﻡ ﺒﻥ ﻋﻠﻲ‪ :‬ﺸﺭﺡ ﺍﻟﻠﻤﻊ ﻓﻲ ﺃﺼﻭل ﺍﻟﻔﻘﻪ‪ ،‬ﺘﺤﻘﻴﻕ‬ ‫ﻋﻠﻲ ﺒﻥ ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺍﻟﻌﻤﻴﺭﻴﻨﻲ ‪ ،‬ﺩﺍﺭ ﺍﻟﻨﺠﺎﺭﻯ‪ ،‬ﺍﻟﻘﺼﻴﻡ‪1407 ،‬ﻫـ‪1987-‬ﻡ‪.‬‬

‫‪1423200214‬א‪‬א‪‬א‪‬א‪‬‬ ‫‪-21‬ﻋﺒﺩ ﺍﻟﻘﺎﺭ ﻋﻭﺩﺓ‪ ،‬ﺍﻟﺘﺸﺭﻴﻊ ﺍﻟﺠﻨﺎﺌﻲ ﺍﻹﺴﻼﻤﻲ ﻤﻘﺎﺭﻨﹰﺎ ﺒﺎﻟﻘﺎﻨﻭﻥ ﺍﻟﻭﻀـﻌﻲ ‪ ،‬ﻁ‪،7‬‬ ‫ﻤﺅﺴﺴﺔ ﺍﻟﺭﺴﺎﻟﺔ‪ ،‬ﺒﻴﺭﻭﺕ‪1406 ،‬ﻫـ‪1986-‬ﻡ‪.‬‬

‫‪-22‬ﺍﻟﻌﺴﻘﻼﻨﻲ‪ ،‬ﺸﻬﺎﺏ ﺍﻟﺩﻴﻥ ﺃﺒﻭ ﺍﻟﻔﻀل ﺃﺤﻤﺩ ﺒـﻥ ﻋﻠـﻲ‪ :‬ﺍﻹﺼـﺎﺒﺔ ﻓـﻲ ﺘﻤﻴﻴـﺯ‬

‫ﺍﻟﺼﺤﺎﺒﺔ‪ ،‬ﻁ‪،1‬ﺘﺤﻘﻴﻕ ﻁﻪ ﻤﺤﻤﺩ ﺍﻟﺯﻴﻨﻲ ‪ ،‬ﻤﻁﺒﻌﺔ ﺍﻟﻜﻠﻴﺎﺕ ﺍﻷﺯﻫﺭﻴﺔ‪1396 ،‬ﻫـ‪-‬‬

‫‪1976‬ﻡ‪.‬‬

‫‪-23‬ﺍﻟﻐﺯﺍﻟﻲ‪ ،‬ﺃﺒﻭ ﺤﺎﻤﺩ ﻤﺤﻤﺩ ﺒﻥ ﻤﺤﻤﺩ‪ :‬ﺍﻟﻤﺴﺘﺼﻔﻰ ﻤﻥ ﻋﻠﻡ ﺍﻷﺼﻭل ‪،‬ﻁ‪ ،1‬ﺘﺨﺭﻴﺞ‬

‫ﻭﺘﺼﺤﻴﺢ ﻨﺠﻭﻯ ﻀ ّﻭ ‪ ،‬ﺩﺍﺭ ﺇﺤﻴﺎﺀ ﺍﻟﺘﺭﺍﺙ ﺍﻹﺴـﻼﻤﻲ‪ ،‬ﺒﻴـﺭﻭﺕ‪1418 ،‬ﻫــ‪-‬‬

‫‪1997‬ﻡ‪.‬‬

‫‪-24‬ﺍﻟﻘﺭﺍﻓﻲ‪ ،‬ﺸﻬﺎﺏ ﺍﻟﺩﻴﻥ ﺍﻟﺼﻨﻬﺎﺠﻲ‪ ،‬ﺍﻹﺤﻜﺎﻡ ﻓﻲ ﺘﻤﻴﻴﺯ ﺍﻟﻔﺘـﺎﻭﻯ ﻋـﻥ ﺍﻷﺤﻜـﺎﻡ‬ ‫ﻭﺘﺼﺭﻓﺎﺕ ﺍﻟﻘﺎﻀﻲ ﻭﺍﻹﻤﺎﻡ‪ ،‬ﻁ‪ ،2‬ﺘﺤﻘﻴﻕ ﻋﺒﺩ ﺍﻟﻔﺘﺎﺡ ﺃﺒـﻭ ﻏـﺩﺓ‪ ،‬ﺩﺍﺭ ﺍﻟﺒﺸـﺎﺌﺭ‬

‫ﺍﻹﺴﻼﻤﻴﺔ‪ ،‬ﺒﻴﺭﻭﺕ‪1416 ،‬ﻫـ‪1995-‬ﻡ‪.‬‬

‫‪ -‬ﺍﻟﻔﺭﻭﻕ "ﺩﺍﺭ ﺍﻟﻤﻌﺭﻓﺔ‪ ،‬ﺒﻴﺭﻭﺕ"‪.‬‬

‫‪-25‬ﺍﺒﻥ ﺍﻟﻘﻴﻡ‪ ،‬ﻤﺤﻤﺩ ﺒﻥ ﺃﺒﻲ ﺒﻜﺭ‪ :‬ﺇﻋﻼﻡ ﺍﻟﻤﻭﻗﻌﻴﻥ ﻋﻥ ﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﻥ‪ ،‬ﻁ‪ ،1‬ﺘﺭﺘﻴـﺏ‬ ‫ﻭﺘﺨﺭﻴﺞ ﻤﺤﻤﺩ ﻋﺒﺩ ﺍﻟﺴﻼﻡ ﺇﺒﺭﺍﻫﻴﻡ ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺏ‪ ،‬ﺒﻴﺭﻭﺕ‪1411 ،‬ﻫـ‪1991-‬ﻡ‪.‬‬

‫ﺼﺤﻴﺢ ﺴﻨﻥ ﺃﺒﻲ ﺩﺍﻭﺩ‪ ،‬ﺘﻌﻠﻴﻕ ﺯﻫﻴﺭ ﺍﻟﺸﺎﻭﻴﺵ ‪ ،‬ﻁ‪1409 ،2‬ﻫـ‪1989-‬ﻡ‪.‬‬

‫‪ -26‬ﻤﺎﻟﻙ‪ :‬ﺍﻟﻤﻭﻁﺄ‪ ،‬ﻁ‪ ،2‬ﺘﺤﻘﻴﻕ ﻤﺤﻤﺩ ﻓﺅﺍﺩ ﻋﺒﺩ ﺍﻟﺒﺎﻗﻲ" ﺍﺴـﻁﻨﺒﻭل ‪1413 ،‬ﻫــ‪-‬‬ ‫‪1992‬ﻡ‪،‬ﻀﻤﻥ ﻤﻭﺴﻭﻋﺔ ﺍﻟﺴﻨﺔ‪ ،‬ﺍﻟﻜﺘﺏ ﺍﻟﺴﺘﺔ ﻭﺸﺭﻭﺤﻬﺎ‪ ،‬ﺍﻟﻤﺠﻠﺩ‪20.‬‬

‫‪ -27‬ﻤﺴﻠﻡ‪ :‬ﺼﺤﻴﺢ ﻤﺴﻠﻡ ﺒﺸﺭﺡ ﺍﻟﻨﻭﻭﻱ ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺭ‪ ،‬ﺒﻴﺭﻭﺕ‪1403 ،‬ﻫـ‪1983-‬ﻡ‪.‬‬

‫‪ -28‬ﺍﻟﻤﻨﺫﺭﻱ‪ :‬ﻤﺨﺘﺼﺭ ﺴﻨﻥ ﺃﺒﻲ ﺩﺍﻭﺩ‪ ،‬ﻁ‪ ،2‬ﺘﺤﻘﻴﻕ ﻤﺤﻤﺩ ﺤﺎﻤﺩ ﺍﻟﻔﻘـﻲ ‪،‬ﺍﻟﻤﻁﺒﻌـﺔ‬ ‫ﺍﻟﻌﺭﺒﻴﺔ‪ ،‬ﺴﺎﺘﻜﻠﻪ ﻫل‪ -‬ﺒﺎﻜﺴﺘﺎﻥ‪1399 ،‬ﻫـ‪1929 -‬ﻡ‪.‬‬

‫‪-29‬ﺍﺒﻥ ﻤﻨﻅﻭﺭ‪ ،‬ﺃﺒﻭ ﺍﻟﻔﻀل ﻤﺤﻤﺩ ﺒﻥ ﻤﻜﺭﻡ‪ :‬ﻟﺴﺎﻥ ﺍﻟﻌـﺭﺏ ‪ ،‬ﻁ‪ ،1‬ﺩﺍﺭ ﺼـﺎﺩﺭ‪،‬‬ ‫ﺒﻴﺭﻭﺕ‪1410 ،‬ﻫـ‪1990-‬ﻡ‪.‬‬

‫‪-30‬ﺍﻟﻨﻭﻭﻱ ‪:‬ﺍﻟﻤﺠﻤﻭﻉ ﺸﺭﺡ ﺍﻟﻤﻬﺫﺏ ﻤﻁﺎﺒﻊ ﺍﻟﻤﺨﺘﺎﺭ ﺍﻹﺴﻼﻤﻲ‪ ،‬ﺠﺩﺓ‪.‬‬

‫‪ -31‬ﺍﺒﻥ ﺍﻟﻬﻤﺎﻡ‪ :‬ﺍﻟﺘﺤﺭﻴﺭ ﻤﻊ ﺍﻟﺘﻴﺴﻴﺭ ‪ ،‬ﻤﻁﺒﻌﺔ ﻤﺼﻁﻔﻰ ﺍﻟﺒـﺎﺒﻲ ﺍﻟﺤﻠﺒـﻲ ﻭﺃﻭﻻﺩﻩ‪،‬‬ ‫ﻤﺼﺭ‪1351 ،‬ﻫـ‪.‬‬

‫ﺍﻟ ﻴﻥ ﻭﺍﻟﺘﺎﺭﻴ ﻭﺍﻟﺴﻴﺎﺴ ‪..‬‬ ‫ﺭﺍﺀ‬

‫ﻜﺘﺎ … " ﻜﻴ‬

‫ﻜﺎﻟﻴ ﻡ ﺘ ﺎﻴ‬

‫‪..‬‬

‫ﺎ ﺍﻟﻘﺭﻥ ﺍﻟ ﺭﻴﻥ"‬

‫‪.‬ﻋﺎ‬

‫ﻋ ﺍﻟ ﻠﻴﻡ ﻋ ﺎ *‬

‫ﻓﻲ ﺘﻘﺩﻴﻤﻪ ﻟﻜﺘﺎﺏ ﺭﻭﺠﻴﻪ ﺠﺎﺭﻭﺩﻱ " ﺍ ﺴﺎ ﻴﺭ ﺍﻟﻤﺅﺴﺴ ﻟﻠﺴﻴﺎﺴ ﺍﻟ‬

‫ﻴﻭ ﻴ "‬

‫ﻴﻘﻭل ﻤﺤﻤﺩ ﺤﺴﻨﻴﻥ ﻫﻴﻜل‪ :‬ﻭﻤﻥ ﺍﻟﻐﺭﻴﺏ ﺃﻨﻨﻲ ﺭﺃﻴﺕ ﻫﺫﺍ ﺍﻟﺭﺠل ﺍﻟﺫﻱ ﺘﺠﺎﻭﺯ ﺍﻟﺨﺎﻤﺴﺔ‬ ‫ﻭﺍﻟﺜﻤﺎﻨﻴﻥ ﻟﻴﺱ ﻓﻘﻁ ﻤﺴﺘﻌﺩﹰﺍ ﻟﻠﺨﻁﺭ ‪ ،‬ﻭﺇﻨﻤﺎ ﻤﺴﺘﻤﺘﻌﹰﺎ ﺒﻪ ‪ ،‬ﻭﺫﻟﻙ ﻤﻥ ﺼﻔﺎﺕ ﺍﻟﺸﺠﺎﻋﺔ‪،‬‬

‫ﻥ ﺍﻷﻤﺭ ﻴﺨﺘﻠﻑ ﻋﻥ ﺍﻟﻭﺍﻗﻊ ﻓﻴﻪ ﺒﺎﻟﻐﻔﻠﺔ‬ ‫ﻓﻌﻨﺩﻤﺎ ﺘﻘﻊ ﻤﻭﺍﺠﻬﺔ ﻟﻠﺨﻁﺭ ﻤﻊ ﺍﻟﻤﻌﺭﻓﺔ ﺒﻪ ‪ ،‬ﻓﺈ ّ‬ ‫ﻋﻨﻪ "‬

‫)‪(1‬‬

‫‪.‬‬

‫ﻋُﺭﻑ ﺠﺎﺭﻭﺩﻱ ﺒﻘﺭﺍﺀﺍﺘﻪ ﺍﻟﻨﻘﺩﻴﺔ ﺍﻟﻌﻤﻴﻘﺔ ﻟﻠﺤﻀﺎﺭﺓ ﺍﻟﻐﺭﺒﻴﺔ ﻓﻲ ﺠﻭﺍﻨﺒﻬﺎ‬

‫ﺍﻟﻤﺨﺘﻠﻔﺔ‪ ،‬ﻭﺭﺒﻤﺎ ﻜﺎﻨﺕ ﻤﺤﺎﻜﻤﺘﻪ ﺍﻷﺨﻴﺭﺓ ﻓﻲ ﻓﺭﻨﺴﺎ ﺒﺘﺤﺭﻴﺽ ﻤﻥ ﺍﻟﻘﻭﻯ ﺍﻟﺼﻬﻴﻭﻨﻴﺔ‬

‫ﺍﻟﻌﺎﻟﻤﻴﺔ ﺠﺭّﺍﺀ ﻨﺸﺭﻩ ﻟﻠﻜﺘﺎﺏ ﺍﻟﻤﺫﻜﻭﺭ ﻗﺩ ﺯﺍﺩﺘﻪ ﺸﻬﺭﺓ ﻓﻭﻕ ﺸﻬﺭﺘﻪ ‪ .‬ﻭﻓﻲ ﺍﻟﺤﺩﻴﺙ ﻋﻥ‬ ‫ﺸﺠﺎﻋﺔ ﻜﺎﺘﺏ ﻏﺭﺒﻲ ﻴﻭﺍﺠﻪ ﻗﻭﺓ ﻋﺎﻟﻤﻴﺔ ﺃﺨﻁﺒﻭﻁﻴﺔ ﻟﻴﺴﺕ ﺒﺎﻟﻬﻴﻨﺔ‪ .‬ﻴﺸﻴﺭ ﺍﻷﺴﺘﺎﺫ ﻨﺼﺭ‬

‫ﺍﻟﺩﻴﻥ ﺍﻟﺒﺤﺭﺓ ﺇﻟﻰ ﺃﻥ ﻜﺘﺎﺏ ﺠﺎﺭﻭﺩﻱ " ﻠﺴ ﻴﻥ ﺭ‬

‫ﺍﻟﺭﺴﺎ‬

‫"ﻋﺒﺎﺭﺓ ﻋﻥ ﺼﺭﺨﺔ‬

‫ﻓﻲ ﻭﺠﻪ ﺍﻟﻌﺎﻟﻡ ﻜﻲ ﻴﺴﺘﻴﻘﻅ ﻤﻥ ﺴﺒﺎﺘﻪ ﻭﻴﻭﺍﺠﻪ ﻤﺸﺭﻭﻋﹰﺎ ﺼﻬﻴﻭﻨﻴﹰﺎ ﺨﻁﻴﺭﹰﺍ ﻟﺘﺯﻭﻴﺭ‬ ‫ﺘﺎﺭﻴﺦ ﺍﻟﻤﻨﻁﻘﺔ ﻭﺠﻐﺭﺍﻓﻴﺘﻬﺎ ﺒﻜل ﺼﻠﻑ ﻭﻭﻗﺎﺤﺔ )‪.(2‬‬

‫* ﺃﺴﺘﺎﺫ ﺠﺎﻤﻌﻲ ﺴﻭﺩﺍﻨﻲ ﻤﻘﻴﻡ ﺒﺎﻟﺴﻌﻭﺩﻴﺔ ‪.‬‬ ‫)‪ (1‬ﺭﻭﺠﻴﻪ ﺠﺎﺭ ﻭﺩﻱ ‪ ،‬ﺍﻷﺴﺎﻁﻴﺭ ﺍﻟﻤﺅﺴﺴﺔ ﻟﻠﺴﻴﺎﺴﺔ ﺍﻟﺼﻬﻴﻭﻨﻴﺔ ‪ ،‬ﺘﻘﺩﻴﻡ ‪ :‬ﻤﺤﻤﺩ ﺤﺴﻨﻴﻥ ﻫﻴﻜـل ‪،‬‬

‫ﺩﺍﺭ ﺍﻟﺸﺭﻭﻕ ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ ‪ -‬ﺒﻴﺭﻭﺕ ‪ ،‬ﻁ‪1998 ، 2‬ﻡ ‪ ،‬ﺹ ‪.11‬‬

‫)‪ (2‬ﺍﻨﻅﺭ ﻤﻘﺎل ﻨﺎﺼﺭ ﺍﻟﺩﻴﻥ ﺍﻟﺒﺤﺭﺓ ‪ ،‬ﻏﺎﺭﻭﺩﻱ ﻭﺍﻟﺼﻬﻴﻭﻨﻴﺔ ﻭﺍﻟﻴﻬﻭﺩ ‪ ،‬ﻤﺠﻠﺔ ﺍﻟﻤﻌﺭﻓﺔ ﺍﻟﺴـﻭﺭﻴﺔ ‪،‬‬ ‫ﺱ ‪ ، 38‬ﻉ ‪ ، 436‬ﻴﻨﺎﻴﺭ ‪.2000‬ﻡ‪.‬‬

‫ﺘﻔﻜ ﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (4‬ﻋﺩﺩ )‪2002 ، (1‬ﻡ ‪1423 /‬ﻫـ‬ ‫ﻭﻟﻌل ﻜﺘﺎﺏ " ﻜﻴ‬

‫ﺎ ﺍﻟﻘﺭﻥ ﺍﻟ ﺭﻴﻥ "‬

‫ﺘﻘﺎﺭﻴﺭ ﻭﻤﺭﺍﺠﻌﺎﺕ‬ ‫)‪(3‬‬

‫ﺒﻤﺜﺎﺒﺔ ﺍﻻﺴﺘﻤﺭﺍﺭ ﻓﻲ ﻨﻬﺞ‬

‫ﺍﻟﻨﻘﺩ ﺍﻟﺤﻀﺎﺭﻱ ﺍﻟﺫﻱ ﻴﻜﺸﻑ ﺍﻟﺯﻴﻑ ﺃﻭ ﺍﻟﺘﻨﻭﻴﺭ ﻓﻲ ﺤﻀﺎﺭﺓ ﺍﻟﻘﺭﻥ ﺍﻟﻌﺸﺭﻴﻥ ﻤﻥ ﺨﻼل‬

‫ﺘﺘﺒﻊ ﻋﻤﻴﻕ ﻟﻤﻌﻁﻴﺎﺕ ﻋﻠﻤﻴﺔ ﺤﺩﻴﺜﺔ ﺘﺘﻜﻲﺀ ﻋﻠﻰ ﺃﺴﺱ ﻤﻌﺭﻓﻴﺔ ﺠﻴ َّﺩﺓ ﺒﻌﻠﻭﻡ ﺍﻻﻗﺘﺼﺎﺩ‬ ‫ﺴﻴﺎﺴﺔ ﺍﻟﺩﻭﻟﻴﺔ ‪ ،‬ﺒﺎﻹﻀﺎﻓﺔ ﺇﻟﻰ ﻤﻨﻬﺠﻴﺔ ﺒﺤﺜﻴﺔ ﺴﻠﻴﻤﺔ ﻻ ﺘﻌﻠﻥ ﺍﻟﻨﺘﺎﺌﺞ ﻗﺒل‬ ‫ﻭﺍﻻﺠﺘﻤﺎﻉ ﻭﺍﻟ َّ‬

‫ﺍﺴﺘﻘﺭﺍﺀ ﺍﻟﻭﺍﻗﻊ ﻤﻥ ﻜل ﺍﻟﺠﻬﺎﺕ ‪.‬‬

‫ﺒﺩﺃ ﺠﺎﺭﻭﺩﻱ ﺍﻟﻔﺼل ﺍﻷﻭل "ﻤﺴﻴﺭﺓ ﻗﺭﻥ ﻭﺤﻴﺎﺓ " ﺒﺘﻭﻀﻴﺢ ﻨﻭﻉ ﺍﻟﻤﺸﻜﻠﺔ‬

‫ﻥ‬ ‫ﺍﻟﻜﺒﺭﻯ ﺍﻟﺘﻲ ﺘﺤﻴﺎﻫﺎ ﺍﻟﺸﻌﻭﺏ ﺍﻟﻴﻭﻡ ‪ ،‬ﻭﻫﻲ ﻤﺸﻜﻠﺔ ﺩﻴﻨﻴﺔ ﻭﺴﻴﺎﺴﻴﺔ ﻤﻌﹰﺎ ‪ ،‬ﻭﻋﻠﻴﻪ ﻓﺈ ّ‬

‫ﺍﺨﺘﻴﺎﺭ ﺍﻟﻤﺭﺀ ﻟﻤﻌﺴﻜﺭ ﺩﻭﻥ ﻏﻴﺭﻩ ﻫﻭ ﻤﺎ ﻴﻘﺭّﺭ ﺤﻴﺎﺘﻪ ﻋﻠﻰ ﻫﺫﺍ ﺍﻷﺴﺎﺱ ‪ .‬ﻟﻘﺩ ﺍﺨﺘﺎﺭ‬

‫ﺠﺎﺭﻭﺩﻱ ﺍﻟﻤﺎﺭﻜﺴﻴﺔ ﻭﺘﺭﻜﻬﺎ ‪ ،‬ﻭﻜﺫﻟﻙ ﺍﻟﻤﺴﻴﺤﻴﺔ ﻭﺍﺘﺠﻪ ﻨﺤﻭ ﺍﻹﺴﻼﻡ ﺒﺤﺜﹰﺎ ﻋﻥ "‬

‫ﺇﺤﻴﺎﺀ ﺍﻷﺒﻌﺎﺩ ﺍﻟﺩﺍﺨﻠﻴﺔ ﻭﺍﻟﺴﻤﻭ ﻭﺍﻟﺤﺏ "‬

‫)‪(1‬‬

‫ﻥ ﺍﻟﻤﺎﺭﻜﺴﻴﺔ ﻓﺸﻠﺕ ‪ ،‬ﻭﺍﻟﺭﺃﺴﻤﺎﻟﻴﺔ ﻜﺫﻟﻙ‬ ‫ﻷّ‬

‫‪ ..‬ﻭﻗﺩ ﺘﺄ ﱠﻜﺩ ﺫﻟﻙ ﻜﻠﻪ ﻋﺒﺭ ﺨﺒﺭﺓ ﻁﻭﻴﻠﺔ ﺒﺎﻟﺤﻴﺎﺓ ‪ ،‬ﻭﺤﻭﺍﺭﺍﺕ ﻋﻤﻴﻘﺔ ﻤﻊ ﺴﺎﺩﺓ ﺍﻟﻔﻥ‬ ‫ﻭﺍﻟﺴﻴﺎﺴﺔ ﻭﺍﻷﺩﺏ ﻭﺍﻟﻔﻠﺴﻔﺔ ‪ ..‬ﺘﻭﺼل ﻤﻥ ﺨﻼﻟﻬﺎ ﺇﻟﻰ ﻗﺎﻉ ﺍﻟﺘﺎﺭﻴﺦ ‪ ،‬ﻭﺍﻨﻀﻤﺎﻤﻬﺎ ﺇﻟﻰ‬

‫ﺩﺍﺌﺭﺓ ﺍﻟ ﻜﺭ ﺍﻟﻤﺘ ّﺭ ﺍﻟﻤﻨﺒﺜﻕ ﻋﻥ ﺍﻟﻔﻜﺭ ﺍﻷﻭﺭﻭﺒﻲ ﻭﺍﻟ ﻭﻟﻤ " ﺃﻱ ﻗﺒﻭل ﺍﻟﻬﻴﻤﻨﺔ‬

‫ﺍﻷﻤﺭﻴﻜﻴﺔ ﻭﻓﻜﺭﺘﻬﺎ ﻋﻥ ﻭﺤﺩﺍﻨﻴﺔ ﺍﻟﺴﻭﻕ " ﻜﻤﺎ ﺘﻭﺼل ﺇﻟﻰ ﺃﺴﺒﺎﺏ ﺍﻀﻤﺤﻼل ﺍﻟﻐﺭﺏ ‪،‬‬ ‫ﻥ ﺍﻟﺩﻭل ﻏﻴﺭ ﺍﻟﻐﺭﺒﻴﺔ ﺘﻤﺘﻠﻙ ﺇﻤﻜﺎﻨﺎﺕ ﻭﺠﻭﺩ ﺃﺴﺎﻟﻴﺏ ﺤﻴﺎﺓ ﻤﺨﺘﻠﻔﺔ ﺒﺭﻏﻡ ﻀﻐﻭﻁ‬ ‫ﻭﺃ ّ‬ ‫ﺍﻻﺴﺘﻌﻤﺎﺭ ‪.‬‬

‫ﺴﻴﺎﺴﺔ ﻭ ﺍﻟﺘﺎﺭﻴﺦ ﻭﻋﻠﻡ ﺍﻷﺨﻼﻕ ﻭﺍﻟﻼﻫﻭﺕ ﻟﻴﺼل ﺇﻟﻰ‬ ‫ﻟﻘﺩ ﺩﺭﺱ ﺠﺎﺭﻭﺩﻱ ﺍﻟ َّ‬

‫ﻥ " ﺍﷲ ﺘﻌﺎﻟﻰ ‪ -‬ﻜﻤﺎ ﺒﻴﱠﻥ ﺍﻟﻘﺭﺁﻥ ‪ -‬ﻻ ﻴﺘﻭﻗﻑ ﻋﻥ ﺍﻟﺨﻠﻕ ﻭﺇﻋﺎﺩﺓ ﺍﻟﺨﻠﻕ ‪ ،‬ﻭﺃﻨﻪ ﺃﻭﺩﻉ‬ ‫ﺃّ‬

‫ﻟﺩﻯ ﺍﻹﻨﺴﺎﻥ ﻤﻬﻤﺔ ﺃﻨﻪ ﺨﻠﻴﻔﺔ ﻓﻲ ﺍﻷﺭﺽ ﻤﻥ ﺃﺠل ﺃﻥ ﻴﻜﻤل ﺨﻠﻘﻪ " ﻭﻫﺫﻩ ﺍﻟﻨﺘﻴﺠﺔ ﺍﻟﺘﻲ‬ ‫ﻴﻘﺭﺭﻫﺎ ﺠﺎﺭﻭﺩﻱ ﻟﻴﺴﺕ ﻤﺠﺭﺩ ﺘﻌﺎﻁﻑ ﻤﻊ ﺍﻟﺘﺭﻋﺔ ﺍﻟﺩﻴﻨﻴﺔ ﺒﻘﺩﺭ ﻤﺎ ﻫﻲ ﺭﻏﺒﺔ ﺃﺴﺎﺴﻴﺔ‬

‫ﻟﺼﺩﻡ ﺍﻟﻘﻭﻯ ﺍﻟﻌﺎﻟﻤﻴﺔ ﺍﻟﺘﻲ ﺼﺎﺭﺕ ﺘﻔﻬﻡ ﺤﺭﻜﺔ ﺍﻟﺤﻴﺎﺓ ﻭﺍﻟﺘﺎﺭﻴﺦ ﻓﻬﻤﹰﺎ ﻤﻐﻠﻭﻁﹰﺎ ﺒﻜل‬

‫ﻥ ﻤﻨﻁﻕ‬ ‫ﺍﻟﻤﻌﺎﻴﻴﺭ ‪ ،‬ﻓﺎﻟﻌﻭﻟﻤﺔ ﺍﻟﺘﻲ ﺘﻔﺭﻀﻬﺎ ﺍﻟﻭﻻﻴﺎﺕ ﺍﻟﻤﺘﺤﺩﺓ ﻻ ﺘﻌﻨﻲ ﺒﺎﻟﻀﺭﻭﺭﺓ ﺃ ّ‬ ‫ﻁل ‪.‬‬ ‫ﺍﻟﺤﻴﺎﺓ ﻭﺍﻟﺘﺎﺭﻴﺦ ﻗﺩ ﺘﻌ ﱠ‬

‫)‪ (3‬ﺼﺩﺭﺕ ﻁﺒﻌﺘﻪ ﺍﻟﻌﺭﺒﻴﺔ ﺍﻷﻭﻟﻰ ﻋﻥ ﺩﺍﺭ ﺍﻟﺸﺭﻭﻕ ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ ‪2000 ،‬ﻡ ‪.‬‬ ‫)‪ (1‬ﻨﻔﺴﻪ ‪ ،‬ﺹ ‪.8-7‬‬ ‫‪124‬‬

‫ﺩ‪ .‬ﻋﺒﺎﺱ ﻋﺒﺩ ﺍﻟﺤﻠﻴﻡ ﻋﺒﺎﺱ‬

‫ﺍﻟﺩﻴﻥ ﻭﺍﻟﺘﺎﺭﻴﺦ ﻭﺍﻟﺴﻴﺎﺴﺔ ﺇﺸﻜﺎﻟﻴﺔ ﺃﻡ ﺘﻌﺎﻴﺵ ؟‬

‫ﻭﺘﺤﺕ ﻋﻨﻭﺍﻥ "ﺤﻀﺎﺭﺓ ﺍﻟﻐﺭﺏ ﺤﺎﺩﺜﺔ" ﻴﺒﺩﺃ ﺍﻟﻔﺼل ﺍﻟﺜﺎﻨﻲ ﺒﺎﻓﺘﺭﺍﺽ ﻋﺩﺓ‬

‫ﺍﻨﻔﺼﺎﻻﺕ ﻭﺘﻐﻴّﺭﺍﺕ ﻓﻜﺭﻴﺔ ﻭﺤﻀﺎﺭﻴﺔ ﻤﻨﺫ ﺃﺭﺴﻁﻭ ﺇﻟﻰ ﺍﻟﻨﻬﻀﺔ ﺍﻟﺘﻲ ﻭﻟﺩﺕ ﻋﻠﻰ‬

‫ﻴﺩﻴﻬﺎ ﺍﻟﺭﺃﺴﻤﺎﻟﻴﺔ ﻭﺍﻻﺴﺘﻌﻤﺎﺭ ﻓﻲ ﻭﻗﺕ ﻭﺍﺤﺩ ﻭﺭﺍﺀ ﻗﻨﺎﻉ ﺍﻟﺘﺠﺩﻴﺩ ﺍﻟﻔﻠﺴﻔﻲ ‪ ،‬ﻭﺘﺤﺕ ﺘﺄﺜﺭ‬

‫ﺃﻭﺭﺒﺎ ﺒﻘﻨﺎﻋﺎﺘﻬﺎ ﺍﻟﺨﺎﺼﺔ ﺒﺄﻨﻬﺎ ﻤﺭﻜﺯ ﺍﻟﻌﺎﻟﻡ ‪ ،‬ﻭ ﺒﺄﻨﻬﺎ ﻭﺤﺩﻫﺎ ﺍﻟﻘﺎﺩﺭﺓ ﻋﻠﻰ ﻭﻀﻊ ﺍﻟﻘﻴﻡ؛‬ ‫ﻷﻨﻬﺎ ﺘﺩّﻋﻲ ﻟﻨﻔﺴﻬﺎ ﺍﻻﻜﺘﺸﺎﻓﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻟﺘﻜﻨﻴﻜﻴﺔ ﻓﻲ ﺴﺎﺌﺭ ﺃﻨﺤﺎﺀ ﺍﻟﻌﺎﻟﻡ ‪ .‬ﻤﻥ ﻫﻨﺎ‬

‫ﺒﺩﺃﺕ ﻤﺸﻜﻠﺔ " ﻋﺒﺎﺩﺓ ﺍﻟﻤﺎل" ﻭﻤﺸﻜﻠﺔ ﺍﻟﻌﻼﻗﺔ ﺒﻴﻥ ﺍﻟﺫﻴﻥ ﻴﻤﻠﻜﻭﻥ ﻭﺍﻟﺫﻴﻥ ﻻ ﻴﻤﻠﻜﻭﻥ‪،‬‬

‫ﺍﺴﺘﻨﺎﺩﹰﺍ ﺇﻟﻰ " ﺃﻥ ﺃﺴﻁﻭﺭﺓ ﺍﻟﻨﻬﻀﺔ ﺍﻷﻭﺭﺒﻴﺔ ﻭﺍﻟﺘﻲ ﺘﻌﻨﻲ ﻤﻭﻟﺩ ﻭﺤﺩﺍﻨﻴﺔ ﺍﻟﺴﻭﻕ ﻭﻋﺒﺎﺩﺓ‬

‫ﺍﻟﻤﺎل ‪ ،‬ﻭﺒﺩﺍﻴﺔ ﺍﻨﻘﺴﺎﻡ ﺍﻟﻌﺎﻟﻡ ﻤﻥ ﺨﻼل ﺍﻟﻨﻬﺏ ﻭﺍﻻﺴﺘﻌﻤﺎﺭ ‪ ،‬ﻭﺘﺯﺍﻴﺩ ﺍﻟﻘﻁﺒﻴﺔ ﺤﺘﻲ ﻓﻲ‬ ‫ﺃﻭﺭﻭﺒﺎ ‪ ..‬ﻫﺫﻩ ﺍﻷﺴﻁﻭﺭﺓ ﺘﺨﻔﻲ ﻭﺭﺍﺀﻫﺎ ﺍﻀﻤﺤﻼل ﺍﻹﻨﺴﺎﻥ‪ ،‬ﻭﻫﻭ ﺘﺤﻠل ﺍﻟﺭﻏﺒﺔ‬

‫ﺍﻟﺠﻤﺎﻋﻴﺔ ﻤﻥ ﺃﺠل ﺍﻟﻔﺭﺩ ‪ ،‬ﻭﻫﻭ ﺍﻟﺘﻨﺎﻗﺽ ﺍﻟﻤﺘﺯﺍﻴﺩ ﺒﻴﻥ ﺜﺭﺍﺀ ﺍﻟﻤﺴﺎﻜﻥ ﺍﻟﺨﺎﺼﺔ ﻭﺘﻔﺴﺦ‬

‫ﺍﻟﻤﻌﺎﺒﺩ ‪ ..‬ﻤﻭﻟﺩ ﺍﻟﺫﺌﺎﺏ ﻭﻫﻴﻤﻨﺔ ﺍﻟﺫﻫﺏ " )‪.(1‬‬

‫ﻭﻤﻥ ﺨﻼل ﻗﺭﺍﺀﺓ ﺍﻟﺘﺎﺭﻴﺦ ﺍﻻﻗﺘﺼﺎﺩﻱ ﻟﻠﻌﺎﻟﻡ ‪ ،‬ﻤﻥ ﺁﺩﻡ ﺴﻤﻴﺙ ﺇﻟﻰ ﻭﺤﺩﺍﻨﻴﺔ‬

‫ﺍﻟﺴﻭﻕ ‪ ،‬ﺘﺒﻴّﻥ ﻟﺠﺎﺭﻭﺩﻱ ﺃﻥ ﺍﻟﻨﻅﺎﻡ ﺍﻻﻗﺘﺼﺎﺩﻱ ﺍﻟﻘﺎﺌﻡ ﻋﻠﻰ ﺍﻟﺭﺒﺎ ﻭﻤﻔﻬﻭﻡ ﺍﻟﺴﻭﻕ " ﻻ‬ ‫ﻴﻔﺭّﻕ ﺒﻴﻥ ﺍﻹﻨﺴﺎﻥ ﻭﺍﻟﺤﻴﻭﺍﻥ ﺤﻴﺙ ﺃﻥ ﻜﻠﻴﻬﻤﺎ ﻻ ﻴﺤﺭﻜﻪ ﺇﻻ ﺍﻟﻤﺼﻠﺤﺔ ﻭﺍﻟﻐﺭﻴﺯﺓ‬

‫ﻟﺘﺤﻘﻴﻕ ﺍﻟﻠﺫﺓ ﺃﻭﺍﻟﺨﻭﻑ ﻤﻥ ﺍﻷﻟﻡ " ﻭﺒﻘﺭﺍﺀﺘﻪ ﻟﻠﻔﻠﺴﻔﺔ ﺍﻟﻔﺭﻨﺴﻴﺔ ﺍﻟﻤﺎﺩﻴﺔ ﺍﻟﻐﺭﺒﻴﺔ ﺍﻟﻤﺴﺘﻤﺩﺓ‬ ‫ﻤﻥ ﺩﻴﻜﺎﺭﺕ ‪ ،‬ﺘﻠﻙ ﺍﻟﺘﻲ ﺯﺭﻋﺕ ﺍﻟﻨﻀﺎل ﻀﺩ ﺍﻟﺩﻴﻥ ﻭﺍﻟﻤﻴﺘﺎﻓﻴﺯﻴﻘﺎ ﻟﺼﺎﻟﺢ ﺘﻁﻭﺭ ﺍﻟﻌﻠﻭﻡ‬

‫ﻭﺍﻟﻁﺒﻴﻌﺔ ؛ ﻭﻤﻥ ﺜﻡ ﺍﻟﺘﺤﻭل ﺇﻟﻰ ﻭﻫﻤﻴﻥ ﻓﻠﺴﻔﻴﻴﻥ ﻫﻤﺎ ‪ :‬ﺍﻟﻭﻫﻡ ﺍﻟﻌﻠﻤﻲ ﺍﻟﺫﻱ ﻴﻔﺭﺽ‬

‫ﻗﻭﺍﻨﻴﻨﻪ ﻋﻠﻰ ﺍﻟﻁﺒﻴﻌﺔ ؛ ﻭﺍﻟﻭﻫﻡ ﺍﻟﻌﻘﺩﻱ‪ ،‬ﻓﺎﻟﻭﻫﻡ ﺍﻷﻭل ﺠﺎﺀ ﺒﺄﺜﺭ ﺩﻴﻜﺎﺭﺕ ﻭﺸﻬﻭﺓ " ﺃﻥ‬ ‫ﻨﺼﺒﺢ ﺃﺴﻴﺎﺩ ﺍﻟﻁﺒﻴﻌﺔ ﻭﻤﻼﻜﻬﺎ " ﻫﺫﺍ ﺍﻟﻬﺩﻑ ﺘ ّﻡ ﺍﻟﺘﻭﺼل ﺇﻟﻴﻪ ﺒﺠﺩﺍﺭﺓ ﻋﻥ ﻁﺭﻴﻕ ﺍﻟﻌﻠﻭﻡ‬

‫ﻭﺍﻟﺘﻜﻨﻴﻙ ﺍﻟﺫﻱ ﺃﻋﻁﺎﻨﺎ ﺍﻟﻘﺩﺭﺓ ﻋﻠﻰ ﺘﺩﻤﻴﺭ ﺘﻠﻙ ﺍﻟﻁﺒﻴﻌﺔ ‪ ،‬ﻭﺍﻟﻘﻭﻯ ﺍﻟﻨﻭﻭﻴﺔ ﺘﻤﺘﻠﻙ ﺍﻟﻴﻭﻡ‬ ‫ﻤﺨﺯﻭﻨﹰﺎ ﻴﻤﺎﺜل ﻨﺤﻭ ﻤﻠﻴﻭﻥ ﻗﻨﺒﻠﺔ ﻤﻥ ﻗﻨﺎﺒل ﻫﻴﺭﻭﺸﻴﻤﺎ ‪ ،‬ﺃﻱ ﺍﻹﻤﻜﺎﻨﻴﺔ ﻟﺘﺩﻤﻴﺭ ‪ 70‬ﻤﻠﻴﺎﺭ‬

‫ﺇﻨﺴﺎﻥ ‪ ،‬ﻭﻫﻭ ﻤﺎ ﻴﻌﻨﻲ ﺍﻟﻘﺩﺭﺓ ﻋﻠﻰ ﻤﺤﻭ ﺃﻱ ﻋﻼﻤﺔ ﻟﻠﺤﻴﺎﺓ ﻋﻠﻰ ﻭﺠﻪ ﺍﻷﺭﺽ ‪ ،‬ﻭﻤﻥ‬

‫ﺠﻬﺔ ﺃﺨﺭﻯ ﻓﺈﻥ ﺍﻨﺘﺤﺎﺭ ﺍﻟﻜﻭﻥ ﺒﺒﻁ ﺀ ﺃﺼﺒﺢ ﻤﺴﺄﻟﺔ ﻤﺅﻜﺩﺓ ‪ ،‬ﻓﺘﺩﻤﻴﺭ ﻁﺒﻘﺔ ﺍﻷﻭﺯﻭﻥ‬ ‫)‪ (1‬ﻨﻔﺴﻪ ﺹ ‪.45 - 44‬‬

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‫ﺘﻔﻜ ﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (4‬ﻋﺩﺩ )‪2002 ، (1‬ﻡ ‪1423 /‬ﻫـ‬

‫ﺘﻘﺎﺭﻴﺭ ﻭﻤﺭﺍﺠﻌﺎﺕ‬

‫ﺒﺴﺒﺏ ﺍﻟﺘﻨﺎﻓﺱ ﺍﻟﺼﻨﺎﻋﻲ ﻴﻬﺩﺩ ﺒﻜﻭﺍﺭﺙ ﺭﻫﻴﺒﺔ ﻨﺎﺠﻤﺔ ﻋﻥ ﺯﻴﺎﺩﺓ ﺩﺭﺠﺔ ﺍﻟﺤﺭﺍﺭﺓ‪ ،‬ﻭ‬ ‫ﻭﺫﻭﺒﺎﻥ ﺠﻠﻴﺩ ﺍﻟﻘﻁﺒﻴﻥ ﺒﺸﻜل ﻴﻜﻔﻲ ﻹﻏﺭﺍﻕ ﺍﻟﻤﺩﻥ ﺍﻟﺴﺎﺤﻠﻴﺔ ‪ ،‬ﻜل ﺫﻟﻙ ﻨﺘﻴﺠﺔ ﺍﻟﺩﻭﺭ‬

‫ﺍﻟﻤﺩﻤﺭﺍﻟﺫﻱ ﺘﻘﻭﻡ ﺒﻪ ﺍﻟﺴﻭﻕ ‪ ،‬ﺩﻉ ﻋﻨﻙ ﻤﺫﺍﺒﺢ ﺍﻟﻐﺎﺒﺎﺕ ﻭﺍﻟﺒﺤﺎﺭ ﻭﺜﺭﻭﺘﻬﺎ ﻭﺘﺩﻤﻴﺭ‬

‫ﻁﺎﻗﺎﺕ ﺍﻟﺒﺘﺭﻭل ﻭﺍﻟﻤﻴﺎﻩ ﻭﺍﻷﺭﺽ ﻭﺍﻟﻬﻭﺍﺀ ‪.‬‬

‫ﺃﻤﺎ ﺍﻟﻭﻫﻡ ﺍﻵﺨﺭ ﻓﻘﺩ ﺒﺩﺍ ﺃﻜﺜﺭ ﻭﻀﻭﺤﹰﺎ ﻓﻲ ﺍﻟﻔﻠﺴﻔﺔ ﺍﻷﻟﻤﺎﻨﻴﺔ ‪ ،‬ﺤﻴﺙ ﺁﻤﻥ ﻋﻤﺎﻟﻘﺔ‬

‫ﻥ ﺍﻹﻨﺴﺎﻥ ﻴﻤﻜﻥ ﺃﻥ ﻴﺤل ﻤﺤل ﺍﷲ ﻓﻲ ﺤﻜﻡ‬ ‫ﺍﻟﻔﻜﺭ ﺍﻷﻭﺭﻭﺒﻲ ﺃﻤﺜﺎل ﺠﻭﺘﻪ ﻭﻫﻴﺠل " ﺒﺄ ّ‬ ‫ﺍﻟﻌﺎﻟﻡ"‪ .‬ﺇﺫﻥ‪ ،‬ﻫﺫﺍ ﻤﺎ ﺠﻨﺎﻩ ﻋﺼﺭ ﺍﻟﻨﻬﻀﺔ ﻓﻲ ﺍﻟﻔﻠﺴﻔﺔ ﺍﻷﻭﺭﺒﻴﺔ ﺤﺴﺏ ﺭﺃﻱ ﺠﺎﺭﻭﺩﻱ ‪.‬‬

‫ﺃﻤﺎ ﺼﻭﺭﺓ ﺍﻟﻭﻀﻊ ﺍﻟﻔﻜﺭﻱ ﻭﺍﻟﻭﺍﻗﻊ ﺍﻻﺠﺘﻤﺎﻋﻲ ﺒﻌﺩ ﺍﻟﺤﺭﺒﻴﻥ ﺍﻟﻌﺎﻟﻤﻴﺘﻴﻥ ﻓﻘﺩ‬

‫ﺭﺴﻤﺘﻬﺎ ﻭﻻﺩﺓ ﻗﻭﺓ ﺠﺩﻴﺩﺓ ﻫﻲ ﺍﻟﻭﻻﻴﺎﺕ ﺍﻟﻤﺘﺤﺩﺓ ﺍﻟﺘﻲ ﻋﺩّﺕ ﺍﻟﺤﺭﺏ ﻤﺴﺄﻟﺔ ﺍﻗﺘﺼﺎﺩﻴﺔ ﻟﻡ‬

‫ﻴﺴﺒﻕ ﻟﻬﺎ ﻤﺜﻴل ﺇﻟﻰ ﺤﺩ ﺃﻨﻬﺎ ﺤﻭّﻟﺘﻬﺎ ﻗﻭﺓ ﻋﻅﻤﻰ ‪ ،‬ﻭﺍﺴﺘﻁﺎﻋﺕ ﻓﺭﺽ ﺒﺭﻨﺎﻤﺞ ﻤﺎﺭﺸﺎل‬ ‫ﻭﻤﻥ ﺜﻡ ﻤﻌﺎﻫﺩﺓ ﻤﺎﺴﺘﺭﺨﺕ ﺍﻟﺘﻲ ﺘﻌﻨﻲ ﺒﺭﺃﻱ ﺠﺎﺭﻭﺩﻱ ‪ :‬ﺇﺨﻀﺎﻉ ﺃﻭﺭﺒﺎ ﻟﻠﻘﻭﺍﻨﻴﻥ‬

‫ﺍﻷﻤﺭﻴﻜﻴﺔ ‪ ،‬ﻭﻓﻲ ﺍﻟﺜﻠﺙ ﺍﻷﺨﻴﺭ ﻤﻥ ﺍﻟﻘﺭﻥ ﺭﺒﺤﺕ ﺃﻤﺭﻴﻜﺎ ﺍﻟﺤﺭﺏ ﺍﻟﺒﺎﺭﺩﺓ ﻀﺩ ﺍﻻﺘﺤﺎﺩ‬

‫ﺍﻟﺴﻭﻓﻴﺘﻲ ﺍﻟﺫﻱ ﺨﺎﺭﺕ ﻗﻭﺍﻩ ﻤﻥ ﺘﺤ ﱡﻤل ﺍﻟﺤﺭﺏ ﻤﻊ ﻫﺘﻠﺭ ‪ ،‬ﻭﻤﻊ ﺒﺩﺀ ﺯﻋﻤﺎﺌﻪ ﺒﺘﺒﻨﻲ‬ ‫ﻤﻨﻬﺞ ﺍﻟﺘﻨﻤﻴﺔ ﺍﻟﻐﺭﺒﻲ ﻗﺎﻡ ﻤﺴﺘﺸﺎﺭﻭ ﻴﻠﺘﺴﻴﻥ ﺒﺘﻁﺒﻴﻕ ﺍﻟﺭﺃﺴﻤﺎﻟﻴﺔ ﺍﻟﺘﻲ ﺃ ّﺩﺕ ﺇﻟﻰ ﺘﺭﺍﻜﻡ‬

‫ﻥ ﺍﻟﺭﺃﺴﻤﺎﻟﻴﺔ ﺒﺘﻁﺒﻴﻘﺎﺘﻬﺎ‬ ‫ﺍﻟﺜﺭﺍﺀ ﻋﻨﺩ ﻗﻁﺏ ﻭﺍﺤﺩ ﻤﻥ ﺍﻟﻤﺠﺘﻤﻊ ﻭﺍﻟﺒﺅﺱ ﻋﻨﺩ ﺍﻵﺨﺭ‪ ،‬ﻷ ّ‬

‫ﺍﻷﻤﺭﻴﻜﻴﺔ ﻭﻗﻴﺎﺩﺘﻬﺎ ﻟﻠﻨﻅﺎﻡ ﺍﻟﻐﺭﺒﻲ ﺘﻜّﹶﻠﻑ ﺍﻟﻌﺎﻟﻡ ﻋﺩﺩ ﻤﻭﺘﻰ ﻴﻤﺎﺜل ﻫﻴﺭﻭﺸﻴﻤﺎ ﻤﺭﺓ‬ ‫ﻭﺍﺤﺩﺓ ﻜل ﻴﻭﻤﻴﻥ ‪.‬‬

‫ﻟﻘﺩ ﻗﺎﺩﺕ ﺍﻟﻭﻻﻴﺎﺕ ﺍﻟﻤﺘﺤﺩﺓ ﻋﺼﺭﹰﺍ ﺠﺩﻴﺩﹰﺍ ﻤﻥ ﺘﻤﺯﻕ ﺍﻟﻜﻭﻥ ﻤﻥ ﺍﻟﻤﺤﻴﻁ ﺍﻟﻬﺎﺩﻱ‬

‫ﺇﻟﻰ ﺍﻷﻭﺭﺍل ﻤﻥ ﺃﺠل ﺍﺴﺘﻤﺭﺍﺭ ﻫﻴﻤﻨﺔ ﺍﻟﺸﻤﺎل ﻋﻠﻰ ﺍﻟﺠﻨﻭﺏ ‪ ،‬ﻓﻜﺎﻨﺕ ﺭ‬

‫ﺍﻟ ﻠﻴ‬

‫ﻫﻲ ﺍﻟﺒﺭﻭﻓﺔ ﺍﻷﻭﻟﻰ ﺍﻟﺘﻲ ﻜﺎﻥ ﻫﺩﻓﻬﺎ ﺍﻟﺤﻘﻴﻘﻲ ﺘﺩﻤﻴﺭ ﻗﻭﺓ ﺍﻟﻌﺭﺍﻕ ‪ ،‬ﺍﻟﺩﻭﻟﺔ ﺍﻟﻭﺤﻴﺩﺓ ﻤﻥ‬

‫ﺩﻭل ﺍﻟﻌﺎﻟﻡ ﺍﻟﺜﺎﻟﺙ ﺍﻟﺘﻲ ﻗﺩ ﺘﻤﺘﻠﻙ ﺍﻟﻭﺴﻴﻠﺔ ﻟﻤﻨﻊ ﺍﻟﻐﺭﺏ ﻭﺇﺴﺭﺍﺌﻴل ﻤﻥ ﺘﺤﻘﻴﻕ ﺃﻫﺩﺍﻑ‬

‫ﻥ ﻫﺫﻩ ﺍﻟﺤﺭﺏ ﻜﺎﻥ ﻗﺩ ﺃﻋﺩ ﻟﻬﺎ ﻤﻨﺫ‬ ‫ﺍﻟﻬﻴﻤﻨﺔ ﻋﻠﻰ ﺍﻟﺸﺭﻕ ﺍﻷﻭﺴﻁ‪ ،‬ﻭﻴﺭﻯ ﺠﺎﺭﻭﺩﻱ ﺃ ّ‬ ‫ﺜﻠﺙ ﻗﺭﻥ " ﻤﻨﺫ ﻤﺸﺭﻭﻉ ﺘﺄﻤﻴﻡ ﺍﻟﺒﺘﺭﻭل ﺍﻟﺫﻱ ﻗﺩﻤﻪ ﻤﺼﺩّﻕ ﻓﻲ ﺇﻴﺭﺍﻥ "‪ .‬ﺇﻨﻨﺎ ﻨﻌﻴﺵ‬ ‫ﻤﺭﺓ ﺃﺨﺭﻯ ﻤﺭﺤﻠﺔ ﺘﻌﻔﻥ ﺍﻟﺘﺎﺭﻴﺦ ‪ ،‬ﺘﻠﻙ ﺍﻟﺘﻲ ﺘﺘﻤﻴﺯ ﺒﺎﻟﺴﻴﻁﺭﺓ ﺍﻟﺘﻜﻨﻴﻜﻴﺔ ﺍﻟﻌﺴﻜﺭﻴﺔ‬

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‫ﺩ‪ .‬ﻋﺒﺎﺱ ﻋﺒﺩ ﺍﻟﺤﻠﻴﻡ ﻋﺒﺎﺱ‬

‫ﺍﻟﺩﻴﻥ ﻭﺍﻟﺘﺎﺭﻴﺦ ﻭﺍﻟﺴﻴﺎﺴﺔ ﺇﺸﻜﺎﻟﻴﺔ ﺃﻡ ﺘﻌﺎﻴﺵ ؟‬

‫ﺍﻟﻘﺎﺴﻴﺔ ﻹﻤﺒﺭﺍﻁﻭﺭﻴﺔ ﻻ ﺘﺩﻋﻭ ﻷﻱ ﻤﺸﺭﻭﻉ ﺇﻨﺴﺎﻨﻲ ﻗﺎﺩﺭ ﻋﻠﻰ ﺇﻋﻁﺎﺀ ﻤﻌﻨﻰ ﻟﻠﺤﻴﺎﺓ‬ ‫ﻭﺍﻟﺘﺎﺭﻴﺦ ‪.‬‬

‫ﻭﻫﺫﻩ ﻫﻲ ﺃﺒﺭﺯ ﻤﻘﺎﺘل ﺍﻟﻨﻅﺎﻡ ﺍﻟﺭﺃﺴﻤﺎﻟﻲ ﺍﻟﻌﺎﻟﻤﻲ ﺍﻟﺠﺩﻴﺩ ﺍﻟﺫﻱ ﺘﻜﺸﻔﺕ ﻋﻭﺭﺍﺘﻪ ‪،‬‬

‫ﻭﺍﺯﺩﺍﺩﺕ ﺴﻭﺀﹰﺍ ﺒﻌﺩ ﻤﺎ ﺍﻓﺘﻀﺤﺕ ﻋﻼﻗﺘﻪ ﻤﻊ ﺇﺴﺭﺍﺌﻴل ‪ -‬ﻜﻤﺎ ﻴﺭﻯ ﺠﺎﺭﻭﺩﻱ ‪ -‬ﻭﻫﻲ‬ ‫ﻋﻼﻗﺔ ﻤﻤﺜﻠﺔ ﺒﻭﺤﺩﺓ ﺠﺫﻭﺭ ﻭﻭﺤﺩﺓ ﺃﻫﺩﺍﻑ ﻭﺍﺴﺘﻤﺭﺍﺭﻴﺔ ﻜﻬﻨﻭﺘﻴﺔ ﻭﺴﻴﺎﺴﺔ ﻓﻲ ﺭﺅﻴﺘﻴﻬﻤﺎ‬

‫ﻟﻠﻌﺎﻟﻡ ‪ .‬ﻭﻗﺩ ﺍﺴﺘﺨﺩﻡ ﺒﻌﺽ ﺍﻟﻤﺅﺭﺨﻴﻥ ﺍﻟﻴﻬﻭﺩ ﻭﺍﻷﻤﺭﻴﻜﺎﻥ ﺍﻹﻨﺠﻴل ﺍﺴﺘﺨﺩﺍﻤﹰﺎ ﺴﻴﺎﺴﻴﺎ ‪،‬‬

‫ﻓﺄﺜﻤﺭ ﺫﻟﻙ ﺇﻋﻼﻥ ﻜﺎﺭﺘﺭ ﻓﻲ ﺍﻟﻜﻨﻴﺴﺕ ﺍﻹﺴﺭﺍﺌﻴﻠﻲ ﺍﻟﺘﺸﺎﺒﻪ ﺒﻴﻥ ﺸﻌﺒﻲ ﺃﻤﺭﻴﻜﺎ‬ ‫ﻭﺇﺴﺭﺍﺌﻴل‪ ،‬ﻭﺇﻨﻬﻤﺎ ﻴﺘﻘﺎﺴﻤﺎﻥ ﺇﺭﺙ ﺍﻹﻨﺠﻴل ‪ ،‬ﻭﺃﻥ " ﺇﻗﺎﻤﺔ ﺩﻭﻟﺔ ﺇﺴﺭﺍﺌﻴل ﻫﻭ ﺘﺤﻘﻴﻕ‬

‫ﻟﻠﻨﺒﻭﺀﺓ ﺍﻟﺩﻴﻨﻴﺔ "ﺘﻠﻙ ﺍﻟﺘﻲ ﺘﻤﺘﺩ ﺤﺘﻰ ﺠﺫﻭﺭ ﺍﻟﻔﻜﺭ ﺍﻟﻤﺴﻴﺤﻲ ﻋﻨﺩ ﻤﺎﺭﺘﻥ ﻟﻭﺜﺭ ‪ ،‬ﻭﺘﻜﺸﻑ‬ ‫ﺒﺎﻟﺘﺎﻟﻲ ﺍﻷﺴﻁﻭﺭﺓ ﺍﻟﺼﻬﻴﻭﻨﻴﺔ ﺍﻟﺘﻲ ﻫﺩﻓﺕ ﺇﻟﻲ ﺃﻥ ﺘﺴﺘﺒﺩل ﺒﺭﺏ ﺇﺴﺭﺍﺌﻴل " ﺩﻭﻟﺔ‬

‫ﺇﺴﺭﺍﺌﻴل " ﻭﺫﻟﻙ ﻟﺨﺩﻤﺔ ﺘﻐﻁﻴﺔ ﺴﻴﺎﺴﻴﺔ ﻗﻭﻤﻴﺔ ﺍﺴﺘﻌﻤﺎﺭﻴﺔ ﻷﺭﺽ ﻤﻐﺘﺼﺒﺔ ﻫﻲ ﺃﺭﺽ‬ ‫ﻓﻠﺴﻁﻴﻥ ‪ ،‬ﻭﻟﺸﻌﺒﻬﺎ ﺍﻟﺫﻱ ﺘﻌﺭﺽ ﻟﻜل ﺃﻨﻭﺍﻉ ﺍﻟﺘﻌﺫﻴﺏ ﻭﺍﻟﺘﻨﻜﻴل ﻟﺘﺤﻘﻴﻕ ﺃﻫﺩﺍﻑ ﺘﻠﻙ‬

‫ﺍﻷﺴﻁﻭﺭﺓ ﻭﻟﺘﺤﻘﻴﻕ ﺍﻟﺘﺤﺎﻟﻑ ﺒﻴﻥ ﺍﻟﻴﻬﻭﺩﻴﺔ ﻭﺍﻟﻤﺴﻴﺤﻴﺔ ﻀﺩ ﺍﻟﺘﺤﺎﻟﻑ ﺍﻹﺴﻼﻤﻲ ‪ -‬ﻋﻠﻰ‬

‫ﺤﺩ ﺘﻌﺒﻴﺭ ﻫﺎﺘﻨﻐﺘﻭﻥ ﻤﻔﻜﺭ ﻭﺯﺍﺭﺓ ﺍﻟﺩﻓﺎﻉ ﺍﻷﻤﺭﻴﻜﻴﺔ " ﺍﻟﺒﻨﺘﺎﻏﻭﻥ"ﻭﻫﻲ ﻨﻔﺴﻬﺎ ﺃﻓﻜﺎﺭ‬ ‫ﻜﺜﻴﺭﻴﻥ ﻤﻥ ﺫﻭﻱ ﺍﻟﻨﻔﻭﺱ ﻓﻲ ﺃﻋﻠﻰ ﺍﻟﻤﻨﺎﺼﺏ ﺍﻷﻤﺭﻴﻜﻴﺔ ﻤﻥ ﺍﻟﺼﻬﺎﻴﻨﺔ ‪ ".‬ﺇﻥ ﺍﻟﺘﺎﺭﻴﺦ‬

‫ﺍﻟﺤﺎﻟﻲ ﻟﻔﻠﺴﻁﻴﻥ ‪ ،‬ﻭﺘﺒﻨﻲ ﺍﻟﻌﺎﻟﻡ ﻟﻠﺼﻬﻴﻭﻨﻴﺔ ﺍﻟﺴﻴﺎﺴﻴﺔ ﺍﻟﺘﻲ ﻗﺎﺩﺕ ﺍﻟﺩﻭل ﺍﻟﻐﺭﺒﻴﺔ ‪ ،‬ﻭﻓﻲ‬

‫ﺍﻟﻤﻘﺩﻤﺔ ﺯﻋﻴﻤﺘﻬﻡ ﺍﻟﻭﻻﻴﺎﺕ ﺍﻟﻤﺘﺤﺩﺓ ﺇﻟﻰ ﻤﺴﺎﻨﺩﺘﻬﻡ ﺒﻼ ﺸﺭﻭﻁ ﻭﺒﻼ ﺤﺩﻭﺩ ﻟﻠﻐﺯﻭ‬ ‫ﺍﻟﺼﻬﻴﻭﻨﻲ ﺍﻟﺴﻴﺎﺴﻲ ﻓﻲ ﻓﻠﺴﻁﻴﻥ ‪ ،‬ﻭﻟﻼﺒﺘﺯﺍﺯ ‪ ،‬ﻭﻟﻠﺴﻠﺏ ﻭﺍﻟﻨﻬﺏ ‪ ،‬ﻭﻟﻠﻤﺫﺍﺒﺢ‬ ‫ﺍﺴﺘﺨﺩﻤﺘﻬﺎ ﺍﻟﺩﻭﻟﺔ ﺍﻟﺼﻬﻴﻭﻨﻴﺔ ﺍﻹﺴﺭﺍﺌﻴﻠﻴﺔ ﻟﻤﻤﺎﺭﺴﺔ ﻫﻴﻤﻨﺘﻬﺎ ﺍﻻﺴﺘﻌﻤﺎﺭﻴﺔ ﻋﻠﻰ ﺍﻟﺒﻼﺩ ‪،‬‬ ‫ﻭﻟﻌﺩﻭﺍﻨﻬﺎ ﻋﻠﻰ ﺍﻟﺸﺭﻕ ﺍﻷﻭﺴﻁ ‪ ،‬ﻭﻻﺤﺘﻘﺎﺭﻫﺎ ﻟﻠﻘﻭﺍﻨﻴﻥ ﺍﻟﺩﻭﻟﻴﺔ ‪ ،‬ﻭﻗﺭﺍﺭﺍﺕ ﺍﻷﻤﻡ‬

‫ﺍﻟﻤﺘﺤﺩﺓ ‪ ،‬ﻭﻗﺒﻭل ﺘﻠﻙ ﺍﻟﺴﻴﺎﺴﺔ ﻤﻥ ﺠﺎﻨﺏ ﺍﻟﺩﻭل ﺍﻟﻐﺭﺒﻴﺔ ‪ -‬ﻭﻫﻭ ﻗﺒﻭل ﻴﺘﻀﻤﻥ ﺍﺘﻔﺎﻗﹰﺎ ‪-‬‬ ‫ﻜل ﺫﻟﻙ ﻟﻥ ﻴﻜﻭﻥ ﻤﻔﻬﻭﻤﹰﺎ ﺇﻥ ﻟﻡ ﻨﻌﺩ ﺇﻟﻰ ﺍﻷﺼﻭل ﺍﻟﺘﺎﺭﻴﺨﻴﺔ ﺇﻟﻰ ﺍﻷﺴﻁﻭﺭﺓ‬

‫ﺍﻟﺼﻬﻴﻭﻨﻴﺔ ﺍﻟﺘﻲ ﺸﻜﻠﺕ ﻋﻘﻠﻴﺔ ﺍﻟﺸﻌﻭﺏ ﺍﻟﻐﺭﺒﻴﺔ ‪.‬‬

‫ﻭﺒﻌﺩ ﻫﺫﻩ ﺍﻹﺩﺍﻨﺔ ﺍﻟﻭﺍﻀﺤﺔ ﻟﻠﻐﺭﺏ ﺍﻟﻤﺴﻴﻁﺭﻋﻠﻴﻪ ﻤﻥ ﻗﺒل ﺍﻟﺼﻬﻴﻭﻨﻴﺔ ﺍﻟﻌﺎﻟﻤﻴﺔ ‪،‬‬

‫ﻴﻨﺘﻘﺩ ﺍﻟﻤﺅﻟﻑ ﻨﺯﻋﺔ ﺍﻟﺤﺭﺏ ﻭﺍﻟﻌﺩﺍﺀ ﻓﻲ ﺍﻷﻨﻅﻤﺔ ﺍﻟﻐﺭﺒﻴﺔ ‪ ،‬ﺘﻠﻙ ﺍﻟﺘﻲ ﺘﻌﻭﺩ ﺠﺫﻭﺭﻫﺎ‬ ‫‪127‬‬

‫ﺘﻘﺎﺭﻴﺭ ﻭﻤﺭﺍﺠﻌﺎﺕ‬

‫ﺘﻔﻜ ﱡﺭ ‪ ،‬ﻤﺠﻠﺩ )‪ ، (4‬ﻋﺩﺩ )‪2002 ، (1‬ﻡ ‪1423 /‬ﻫـ‬

‫ﺇﻟﻰ ﺍﻟﺘﺭﻜﻴﺯ ﻋﻠﻰ ﺍﻟﺘﺭﻋﺔ ﺍﻟﺫﺍﺘﻴﺔ ﻋﻨﺩ ﺍﻟﻔﻼﺴﻔﺔ ﺍﻟﻴﻭﻨﺎﻥ ﺒﻌﻴﺩﹰﺍ ﻋﻥ ﻓﻠﺴﻔﺔ ﺍﻟﻌﻘل ‪..‬‬ ‫ﻭﺍﺴﺘﻤﺭﺕ ﺒﺎﻟﺘﻁﻭﺭ ﻟﺘﺼل ﺇﻟﻰ ﺍﻟﺘﺭﻜﻴﺯ ﻋﻠﻰ ﺍﻟﺯﻴﺎﺩﺓ ﺍﻟﻜﻤﻴﺔ ﻟﻠﻭﺴﺎﺌل ﻭﻨﺴﻴﺎﻥ ﺍﻟﺒﺤﺙ‬

‫ﻋﻥ ﺍﻷﻫﺩﺍﻑ ﺍﻟﺤﻘﻴﻘﻴﺔ ﻟﻠﻭﺠﻭﺩ ﺍﻹﻨﺴﺎﻨﻲ" ﻭﻫﻨﺎ ﻴﺤﺎﻭل ﺠﺎﺭﻭﺩﻱ ﺍﻟﺘﺭﻜﻴﺯ ﻋﻠﻲ ﻓﻜﺭﺓ‬ ‫ﻭﺤﺩﺓ ﺍﻷﺩﻴﺎﻥ ﻜﺨﻼﺹ ﻭﺤل ﻹﺸﻜﺎﻟﻴﺔ ﺍﻟﻌﻼﻗﺔ ﺒﻴﻥ ﺍﻟﻐﺭﺏ ﻭﺍﻟﺸﺭﻕ ‪ ،‬ﻭﻫﻲ ﻓﻜﺭﺓ‬

‫ﺘﺤﺘﺎﺝ ﺇﻟﻰ ﻤﻨﺎﻗﺸﺎﺕ ﻁﻭﻴﻠﺔ ﻻ ﻴﺘﺤﻤﻠﻬﺎ ﺍﻟﺴﻴﺎﻕ ﺍﻟﺤﺎﻟﻲ "‪.‬‬

‫ﻭﺇﺫﺍ ﻜﺎﻥ ﺍﻷﻤل ﻤﻔﻘﻭﺩﹰﺍ ﻓﻲ ﺇﻋﺎﺩﺓ ﺒﻨﺎﺀ ﺜﻘﺎﻓﺔ ﺍﻟﻐﺭﺏ ﻭﺤﻀﺎﺭﺘﻪ ﺃﻭﻋﻭﺩﺓ ﻭﻋﻴﻪ ‪،‬‬

‫ﻥ ﺠﺎﺭﻭﺩﻱ ﻴﻌ َّﻭل ﻜﺜﻴﺭﹰﺍ ﻋﻠﻰ ﺍﻟﺼﺤﻭﺓ ﺍﻵﺴﻴﻭﻴﺔ ﻤﻥ ﺨﻼل ﺠﺴﺭ ﺃﻭﺭﺒﻲ ﺁﺴﻴﻭﻱ‬ ‫ﻓﺈ ّ‬ ‫ﻤﺭﻭﺭﹰﺍ ﺒﺄﻓﺭﻴﻘﻴﺎ ﻹﻴﺠﺎﺩ ﻭﺤﺩﺓ ﺴﻠﻤﻴﺔ ﻤﺘ ﻟﻔﺔ ﺒﻌﻴﺩﹰﺍ ﻋﻥ ﻏﻭل ﺍﻟﻌﻭﻟﻤﺔ " ﺍﻟﺘ‬

‫ﺭﻭ ﻴﻪ ﺎﻟﺘ ﻴﺭ ﺍﻟ‬

‫ﻟ ﻤﻭ ﺎ‬

‫ﺍ ﻤ ﺭﻴﺎﻟﻴ‬

‫ﻟﻠ ﻴﻤ‬

‫ﻋﻠ‬

‫ﻴﺭ ﺎ‬

‫ﺍﻟ ﺎﻟﻡ"‪ ،‬ﻭﻻ ﻴﻨﺴﻰ‬

‫ﺍﻟﻤﺅﻟﻑ ﺩﻭﺭ ﻜل ﻤﻥ ﺍﻟﺼﻴﻥ ﻭﺇﻴﺭﺍﻥ ﻭﺘﺭﻜﻴﺎ ﻓﻲ ﺩﻋﻡ ﻜل ﻤﺸﺭﻭﻉ ﻴﻬﺩﻑ ﺇﻟﻰ ﺘﻨﻤﻴﺔ‬

‫ﺃﻨﻔﺴﻬﺎ ‪ ،‬ﻭﺩﻭل ﺃﺨﺭﻯ ﻋﻠﻰ ﺃﺴﺱ ﺍﻟﺸﺭﺍﻜﺔ ﻭﺍﻟﺘﻌﺎﻭﻥ ﻭﻟﻴﺱ ﺍﻻﺴﺘﻐﻼل ﺍﻻﺴﺘﻌﻤﺎﺭﻱ‬

‫ﺍﻟﺒﻐﻴﺽ ‪ ،‬ﻭﺍﻟﺭﻀﻭ ﻷﻭﺍﻤﺭ ﺍﻟﺒﻨﻙ ﺍﻟﺩﻭﻟﻲ ﺍﻟﺨﺎﻀﻊ ﺘﻤﺎﻤﹰﺎ ﻟﺘﻌﻠﻴﻤﺎﺕ ﺍﻟﻭﻻﻴﺎﺕ ﺍﻟﻤﺘﺤﺩﺓ‬ ‫ﻭﺍﻟﻤﺴﺘﻌﻤﺭﻴﻥ ﺍﻟﺴﺎﺒﻘﻴﻥ ‪.‬‬

‫ﻥ ﺃﻤﺭﻴﻜﺎ ﺍﻟﻼﺘﻴﻨﻴﺔ ﺒﺤﺎﺠﺔ ﺇﻟﻰ ﻤﺸﺭﻭﻉ ﻤﻤﺎﺜل ﻟﻠﺘﺨﻠﺹ ﻤﻥ‬ ‫ﻜﻤﺎ ﻴﺭﻯ ﺠﺎﺭﻭﺩﻯ ﺃ ّ‬

‫ﻥ ﺍﻟﺘﻨﻤﻴﺔ ﺍﻻﻗﺘﺼـﺎﺩﻴﺔ‬ ‫ﺫﻟﻙ ﺍﻻﺴﺘﻐﻼل ﺍﻟﻤﺠﺤﻑ ‪ ،‬ﻭﻫﺫﺍ ﻴﻌﻨﻲ ﻗﻨﺎﻋﺔ ﺍﻟﻤﺅﻟﻑ ﺍﻟﺘﺎﻤﺔ ﺒﺄ ّ‬

‫ﻫﻲ ﺍﻟﺩﻋﺎﻤﺔ ﺍﻷﻭﻟﻰ ﺍﻟﺘﻲ ﺘﺠﻌل ﺍﻟﻤﺠﺘﻤﻌﺎﺕ ﻗﺎﺩﺭﺓ ﻋﻠـﻰ ﺍﻟﺤﻔـﺎﻅ ﻋﻠـﻰ ﺇﻨﺴـﺎﻨﻴﺘﻬﺎ‬

‫ﻭﺘﺎﺭﻴﺨﻬﺎ ﻭﻓﻜﺭﻫﺎ ﻭﺩﻴﻨﻬﺎ ‪ ،‬ﺒﻌﻴﺩﹰﺍ ﻋﻥ ﻨﻅﺭﻴـﺔ ﺍﻻﺴـﺘﻐﻼل ﺍﻟﺘـﻲ ﺯﺭﻋﻬـﺎ ﺍﻟﻨﻅـﺎﻡ‬

‫ﺍﻻﺴﺘﻌﻤﺎﺭﻱ ﺍﻟﺭﺃﺴﻤﺎﻟﻲ ‪ ،‬ﻭﺃﺴﻠﻭﺒﻪ ﻓﻲ ﺍﻟﺘﻜﻨﻴﻙ ﻭﺍﻹﻨﺘﺎﺝ ﺍﻟﺫﻱ ﺃﺴﻔﺭ ﻋﻥ ﺨﺴﺎﺌﺭ ﺠﻤﺔ‬

‫ﻤﻥ ﻭﺠﻬﺔ ﻨﻅﺭ ﻋﺩﻡ ﺍﻟﺘﻭﺍﺯﻥ ﺍﻟﺒﻴﺌﻲ ﻭﺍﻟﺒﺅﺱ ﺍﻟﺫﻱ ﻴﻌﻴﺵ ﻓﻴﻪ ﺃﻋﺩﺍﺩ ﻜﺒﻴﺭﺓ ﻤﻥ ﺍﻟﺒﺸﺭ ‪،‬‬ ‫ﻭﺃﺩﻕ ﺃﻤﺜﻠﺔ ﻋﻠﻰ ﻫﺫﺍ ﺍﻟﺘﺩﻤﻴﺭ ﻟﻠﺘﻭﺍﺯﻥ ﺍﻟﻁﺒﻴﻌﻲ ﻫﻭ ﺘـﺩﻤﻴﺭ ﺍﻟﻐﺎﺒـﺎﺕ ﺍﻷﻤﺎﺯﻭﻨﻴـﺔ ﺃﻭ‬

‫ﺍﻹﻨﺩﻭﻨﻴﺴﻴﺔ ‪ ،‬ﺃﻭ ﺍﺴﺘﻐﻼل ﺇﻓﺭﻴﻘﻴﺎ ﻤﻤﺎ ﺴﻤﺢ ﻟﻠﺼﺤﺭﺍﺀ ﺍﻟﻜﺒﺭﻯ ﺃﻥ ﺘﺘﻭﺴﻊ ﺒﻀﻌﺔ ﻜﻴﻠﻭ‬

‫ﻤﺘﺭﺍﺕ ﺴﻨﻭﻴﹰﺎ ‪ ،‬ﻫﺫﺍ ﺇﻟﻰ ﺠﺎﻨﺏ ﺍﻟﺘﺩﻤﻴﺭ ﺍﻟﺜﻘﺎﻓﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ﺍﻟﺫﻱ ﺴﺘﺤﺩﺜﻪ ﺍﻟ ﻭﻟﻤـ ‪،‬‬

‫ﺍﻟﻭﺭﻴﺙ ﺍﻟﺸﺭﻋﻲ ﻟﻠﻨﻅﺎﻡ ﺍﻟﺴﻴﺎﺴﻲ ﻭﺍﻻﻗﺘﺼﺎﺩﻱ ﺍﻟﻐﺭﺒﻲ ‪ ،‬ﺍﻟﺫﻱ ﺭﺴﻤﺕ ﻤﻼﻤﺤﻪ ﺇﺜـﺭ‬

‫ﻓﺭﺽ ﺍﻟﺼﻬﻴﻭﻨﻴﺔ ﺍﻟﻌﺎﻟﻤﻴﺔ ﺴﻴﺎﺴﺎﺕ ﺒﻌﻴﺩﺓ ﺍﻟﻤﺩﻯ ﻋﻠﻰ ﺍﻟﻤﺸﺭﻭﻉ ﺍﻟﻤﺎﺩﻱ ﺍﻟﻤﻁﺒﻕ ﻤـﻥ‬

‫ﻗﺒل ﻨﺨﺒﺔ ﺍﻟﻨﻅﺎﻡ ﺍﻟﺭﺃﺴﻤﺎﻟﻲ ﺍﻟﻐﺭﺒﻲ ﺍﻟﺤﺩﻴﺙ ‪.‬‬ ‫‪128‬‬

‫ﻗﺎﺋﻤﺔ وراﻗﻴﺔ ﻋﻦ ﻋﻠﻢ اﻟﺘﺎرﻳﺦ‬ ‫ﺑﻤﻜﺘﺒﺔ اﻟﻔﺎروﻗﻲ‬ ‫ﻋﻼﺀ ﺍﻟﺩﻴﻥ ﺤﺴﻥ ﻋﺒﺩ ﺍﻟﺒﺎﻗﻲ‬

‫*‬

‫ﻥ ﻜﻠﻤﺔ ﺘﺄﺭﻴﺦ ﺘﻌﻨﻲ ﺍﻟﺘﺎﺭﻴﺦ ﺍﻟﻌﺎﻡ ‪ ،‬ﺃﻱ ﺘﺴﺠﻴل ﺃﻫﻡ ﺤﻭﺍﺩﺙ ﺍﻷﻤﻡ‪ ،‬ﻭﺒﻤﻌﻨـﻰ‬ ‫ﺇّ‬ ‫ﺍﻟﺤﻭﻟﻴﺎﺕ ﺃﻱ ﺘﺩﻭﻴﻥ ﺍﻟﺤﻭﺍﺩﺙ ﻋﺎﻤﹰﺎ ﺒﻌﺩ ﻋﺎﻡ ‪ ،‬ﻭﺒﻤﻌﻨـﻰ ﺍﻷﺨﺒـﺎﺭ ﻤﺭﺘﺒـ ﹰﺔ ﺒﺤﺴـﺏ‬ ‫ﺍﻟﻌﺼﻭﺭ‪.‬‬ ‫ ﻭﻋﻠﻡ ﺍﻟﺘﺎﺭﻴﺦ ﻴﻨﻁﺒﻕ ‪-‬ﺒﺎﻋﺘﺒﺎﺭﻩ ﻤﺼﻁﻠﺤﹰﺎ ﻤﻥ ﻤﺼﻁﻠﺤﺎﺕ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻌﻠﻤﻴﺔ‪ -‬ﻋﻠـﻰ‬‫ﺘﺩﻭﻴﻥ ﺍﻟﺤﻭﺍﺩﺙ ﺍﻟﺤﻭﻟﻴﺔ‪ ،‬ﻜﻤﺎ ﻴﻨﻁﺒﻕ ﻋﻠﻰ ﺘﺭﺍﺠﻡ ﺍﻟﺭﺠﺎل ﻭﺴﻴﺭﻫﻡ ‪.‬‬ ‫ﻭﻟﻘﺩ ﺍﻗﺘﺼﺭﻨﺎ ﻓﻲ ﻫﺫﻩ ﺍﻟﻘﺎﺌﻤﺔ ﻋﻠﻰ ﺍﻷﻋﻤﺎل ﺍﻟﻤﻜﺘﻭﺒﺔ ﻓﻲ ﺍﻟﺘـﺎﺭﻴﺦ ﻭﺍﻟﻤﺘـﻭﻓﺭﺓ‬ ‫ﻤﺎﺩﺘﻬﺎ ﻓﻲ ﻤﻜﺘﺒﺔ ﺍﻟﻔﺎﺭﻭﻗﻲ ‪ ،‬ﻭﺘﺸﻤل ﺍﻟﻜﺘﺏ ﻭﺍﻟﺩﻭﺭﻴﺎﺕ ﺒﺎﻟﻠﻐﺘﻴﻥ ﺍﻟﻌﺭﺒﻴﺔ ﻭﺍﻹﻨﺠﻠﻴﺯﻴﺔ‪،‬‬ ‫ﻭﻟﻡ ﻨﻘﺼﺩ ﺒﺫﻟﻙ ﺍﻟﺤﺼﺭ ﻭﻟﻜﻥ ﺃﺭﺩﻨﺎ ﺃﻥ ﻨﺒﺭﺯ ﻫﺫﻩ ﺍﻟﻤﺎﺩﺓ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺘﻲ ﻨﻌﺘﻘﺩ ﺃﻨﻬـﺎ ﻻ‬ ‫ﺘﺘﻭﻓﺭ ﻜﺜﻴﺭﹰﺍ ﻓﻲ ﻤﻜﺘﺒﺎﺕ ﺍﻟﺠﺎﻤﻌﺎﺕ ﻭﺍﻟﻤﺅﺴﺴﺎﺕ ﺍﻟﻌﻠﻤﻴـﺔ ﺍﻟﻤﺨﺘﻠﻔـﺔ ﻭﺫﻟـﻙ ﻟﺘﻨـﻭﻉ‬ ‫ﺍﻟﻤﺼﺎﺩﺭ ﻓﻲ ﻤﻜﺘﺒﺔ ﺍﻟﻔﺎﺭﻭﻗﻲ‪ .‬ﻭﻗﻤﻨﺎ ﺒﺘﺭﺘﻴﺏ ﻫﺫﻩ ﺍﻟﻘﺎﺌﻤﺔ ﺃﻟﻔﺒﺎﺌﻴﹰﺎ ﻭﻗﺴﻤﻨﺎﻫﺎ ﺇﻟﻰ ﺜﻼﺜـﺔ‬ ‫ﺃﻗﺴﺎﻡ ﻋﻠﻲ ﺍﻟﻨﺤﻭ ﺍﻟﺘﺎﻟﻲ ‪:‬‬ ‫ﺃﻭ ﹰﻻ ‪:‬ﻗﺎﺌﻤﺔ ﺭﺅﻭﺱ ﺍﻟﻤﻭﻀﻭﻋﺎﺕ‪.‬‬ ‫ﺜﺎﻨﻴ ﹰﺎ ‪ :‬ﺍﻟﻘﺎﺌﻤﺔ ﺍﻟﺭﺌﻴﺴﻴﺔ‪.‬‬ ‫ﺜﺎﻟﺜ ﹰﺎ ‪:‬ﻜﺸﺎﻑ ﺍﻟﻤﺅﻟﻔﻴﻥ‪.‬‬

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‫ﻤﺩﻴﺭ ﺇﺩﺍﺭﺓ ﺍﻟﻤﻌﻠﻭﻤﺎﺕ ﺒﻤﻌﻬﺩ ﺇﺴﻼﻡ ﺍﻟﻤﻌﺭﻓﺔ‪ -‬ﺠﺎﻤﻌﺔ ﺍﻟﺠﺯﻴﺭﺓ ‪ .‬ﻭﺩﻤﺩﻨﻲ ‪ -‬ﺍﻟﺴﻭﺩﺍﻥ‪.‬‬

‫‪1‬‬

‫ﺍﻷﺴﺎﻁﻴﺭ‬

‫‪2‬‬

‫ﺍﻻﺴﺘﺸﺭﺍﻕ‬

‫‪3‬‬

‫ﺘﺎﺭﻴﺦ ﺍﻷﻨﺩﻟﺱ‬

‫‪6-4‬‬

‫ﺘﺎﺭﻴﺦ ﺍﻷﺭﺩﻥ‬

‫‪7‬‬

‫ﺍﻟﺘﺎﺭﻴﺦ ﺍﻹﺴﻼﻤﻲ‬

‫‪16-8‬‬

‫ﺘﺎﺭﻴﺦ ﺠﺩﺓ‬

‫‪17‬‬

‫ﺘﺎﺭﻴﺦ ﺍﻟﺤﺠﺎﺯ‬

‫‪18‬‬

‫ﺘﺎﺭﻴﺦ ﺍﺒﻥ ﺨﻠﺩﻭﻥ‬

‫‪19‬‬

‫ﺘﺎﺭﻴﺦ ﺩﺍﺭ ﻓﻭﺭ‬

‫‪20‬‬

‫ﺘﺎﺭﻴﺦ ﺩﻤﺸﻕ‬

‫‪21‬‬

‫ﺘﺎﺭﻴﺦ ﺍﻟﺩﻭﻟﺔ ﺍﻷﻤﻭﻴﺔ‬

‫‪22‬‬

‫ﺘﺎﺭﻴﺦ ﺍﻟﺩﻭﻟﺔ ﺍﻟﻌﺒﺎﺴﻴﺔ‬

‫‪28-23‬‬

‫ﺘﺎﺭﻴﺦ ﺍﻟﺩﻭﻟﺔ ﺍﻟﻌﺜﻤﺎﻨﻴﺔ‬

‫‪42 - 29‬‬

‫ﺘﺎﺭﻴﺦ ﺍﻟﺩﻭﻟﺔ ﺍﻟﻔﺎﻁﻤﻴﺔ‬

‫‪43‬‬

‫ﺘﺎﺭﻴﺦ ﺍﻟﺩﻭﻟﺔ ﺍﻟﻤﻬﺩﻴﺔ‬

‫‪45 -44‬‬

‫ﺘﺎﺭﻴﺦ ﺍﻟﺴﻭﺩﺍﻥ‬

‫‪49 - 46‬‬

‫ﺘﺎﺭﻴﺦ ﺍﻟﻁﺒﺭﻱ‬

‫‪50‬‬

‫ﺘﺎﺭﻴﺦ ﻁﺭﺍﺒﻠﺱ‬

‫‪51‬‬

‫ﺍﻟﺘﺎﺭﻴﺦ ﺍﻟﻌﺭﺒﻲ‬

‫‪52‬‬

‫ﺘﺎﺭﻴﺦ ﺍﻟﻌﻠﻡ‬

‫‪53‬‬

‫ﺘﺎﺭﻴﺦ ﺍﻟﻔﻴﻨﻴﻘﻴﻴﻥ‬

‫‪54‬‬

‫‪55‬‬

‫ﺘﺎﺭﻴﺦ ﺍﻟﻤﺩﺍﺌﻥ‬

‫‪56‬‬

‫ﺘﺎﺭﻴﺦ ﻤﺼﺭ‬

‫‪57‬‬

‫ﺘﺎﺭﻴﺦ ﺍﻟﻤﻐﺭﺏ‬

‫‪59 - 58‬‬

‫ﺘﺎﺭﻴﺦ ﻤﻜﺔ‬

‫‪60‬‬

‫ﺘﺎﺭﻴﺦ ﺍﻟﻤﻤﺎﻟﻴﻙ‬

‫‪62 - 61‬‬

‫ﺍﻟﺘﺄﺼﻴل ﺍﻹﺴﻼﻤﻲ ﻟﻠﺘﺎﺭﻴﺦ‬

‫‪63‬‬

‫ﺍﻟﺤﻀﺎﺭﺓ‬

‫‪72 - 64‬‬ ‫‪73‬‬

‫ﺴﻘﻭﻁ ﺍﻟﻘﺴﻁﻨﻁﻴﻨﻴﺔ‬ ‫ﻋﺼﺭ ﺍﻟﺨﻠﻔﺎﺀ ﺍﻟﺭﺍﺸﺩﻴﻥ‬

‫‪75 - 74‬‬

‫ﻓﻠﺴﻔﺔ ﺍﻟﺘﺎﺭﻴﺦ‬

‫‪84 - 76‬‬ ‫‪86 - 85‬‬

‫ﻨﻬﺎﻴﺔ ﺍﻟﺘﺎﺭﻴﺦ‬ ‫ﻗـﺎﺌﻤـﺔ ﺍﻟﻤﻭﻀﻭﻋﺎﺕ‬ ‫‪ /1‬ﺃﺒﺤﺎﺙ ﺍﻟﺘﺎﺭﻴﺦ‬ ‫‪ /1‬ﺒﺎﺭﺍﻜﻠﻭ‪ ،‬ﺠﻔﺭﻱ‬ ‫ﺍﻻﺘﺠﺎﻫﺎﺕ ﺍﻟﻌﺎﻤﺔ ﻓﻲ ﺍﻷﺒﺤﺎﺙ ﺍﻟﺘﺎﺭﻴﺨﻴﺔ‬ ‫ﻤﺅﺴﺴﺔ ﺍﻟﺭﺴﺎﻟﺔ ‪ :‬ﺒﻴﺭﻭﺕ‪1981 ،‬‬ ‫‪ ( 110 ) 365‬ﺹ‪.‬‬ ‫‪ - 2‬ﺍﻷﺴﺎﻁﻴﺭ‬ ‫‪ /2‬ﺍﻟﺭﺒﻴﻌﻭ‪ ،‬ﺘﺭﻜﻲ ﻋﻠﻲ‬ ‫ﺃﺴﻁﻭﺭﺓ ﻋﺎﺒﺩ ﺍﻟﺫﻫﺏ ﻓﻲ ﺍﻟﺘﺎﺭﻴﺦ ﺍﻟﻌﺭﺒﻲ‬ ‫ﺘﺎﺭﻴﺦ ﺍﻟﻌﺭﺏ ﻭﺍﻟﻌﺎﻟﻡ ‪ ،‬ﻉ ‪ ، 175‬ﺴﺒﺘﻤﺒﺭ ‪1998‬ﻡ‪.‬‬

‫‪1423200214‬א‪ ‬‬ ‫ﺩﺍﺭ ﺍﻟﻨﺸﺭ ﺍﻟﻌﺭﺒﻴﺔ ‪ ،‬ﺒﻴﺭﻭﺕ ‪1998 ،‬ﻡ‪.‬‬ ‫ﺹ ﺹ‪107. -102 :‬‬ ‫‪ -3‬ﺍﻻﺴﺘﺸﺭﺍﻕ‬ ‫‪ /3‬ﺍﻟﺭﺒﻴﻌﻭ ‪ ،‬ﺘﺭﻜﻲ ﻋﻠﻲ‬ ‫ﺍﻻﺴﺘﺸﺭﺍﻕ ﻭﺍﻟﺘﺎﺭﻴﺦ ﻓﻲ ﺍﻟﻔﻜﺭ ﺍﻟﻌﺭﺒﻲ ﺍﻟﻤﻌﺎﺼﺭ‬ ‫ﺘﺎﺭﻴﺦ ﺍﻟﻌﺭﺏ ﻭﺍﻟﻌﺎﻟﻡ ‪ ،‬ﻉ ‪ ، 178‬ﺃﺒﺭﻴل ‪1999‬ﻡ‪.‬‬ ‫ﺩﺍﺭ ﺍﻟﻨﺸﺭ ﺍﻟﻌﺭﺒﻴﺔ ‪ ،‬ﺒﻴﺭﻭﺕ ‪1999،‬ﻡ‪.‬‬ ‫ﺹ ﺹ‪.90 -76 :‬‬ ‫‪-4‬ﺘﺎﺭﻴﺦ ﺍﻷﻨﺩﻟﺱ‬ ‫) ﻤﺭﺍﺠﻌﺔ ﻜﺘﺏ ( ﻤﺤﻤﺩ ﺤﻨﺎﻭﻱ‬ ‫‪ /4‬ﺃﺜﺭ ﺍﻹﻗﻁﺎﻉ ﻓﻲ ﺘﺎﺭﻴﺦ ﺍﻷﻨﺩﻟﺱ ﺍﻟﺴﻴﺎﺴﻲ ‪ /‬ﻹﺒﺭﺍﻫﻴﻡ ﺍﻟﻐﺎﺩﺭﻱ ﺒﻭﺘﺸﻴﺵ‪.‬‬ ‫ﻤﺠﻠﺔ ﺍﻻﺠﺘﻬﺎﺩ‪ ،‬ﻉ‪1994 ، 22‬ﻡ‪.‬‬ ‫ﺩﺍﺭ ﺍﻻﺠﺘﻬﺎﺩ ‪ ،‬ﺒﻴﺭﻭﺕ ‪1994 ،‬ﻡ‪.‬‬ ‫ﺹ ﺹ‪256. – 235 :‬‬ ‫‪ /5‬ﺴﻴﺴﺎﻟﻡ ‪ ،‬ﻋﺼﺎﻡ‪.‬‬ ‫ﺠﺯﺭ ﺍﻷﻨﺩﻟﺱ ﺍﻟﻤﻨﺴﻴﺔ‪.‬‬ ‫ﺩﺍﺭ ﺍﻟﻌﻠﻡ ﻟﻠﻤﻼﻴﻴﻥ ‪ ،‬ﺒﻴﺭﻭﺕ ‪1984 ،‬ﻡ‪.‬‬ ‫‪ 679‬ﺹ ‪.‬‬ ‫‪ /6‬ﺍﺒﻥ ﺍﻟﻘﻭﻁﻴﺔ‬ ‫ﺘﺎﺭﻴﺦ ﺍﻓﺘﺘﺎﺡ ﺍﻷﻨﺩﻟﺱ‬ ‫ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻤﺼﺭﻱ ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ ‪1982 ،‬ﻡ‪.‬‬ ‫‪ 158‬ﺹ‪.‬‬

‫‪‬א‪‬א‪‬א‪‬א‪ ‬‬ ‫‪ -5‬ﺘﺎﺭﻴﺦ ﺍﻷﺭﺩﻥ‬ ‫‪ /7‬ﻏﻭﺍﻨﻤﺔ ‪ ،‬ﻴﻭﺴﻑ‬ ‫ﻤﺸﺎﻫﺩ ﺤﻀﺎﺭﻴﺔ ﻤﻥ ﺘﺎﺭﻴﺦ ﻤﺩﻴﻨﺔ ﻋﻤﺎﻥ ﻋﺎﺼﻤﺔ ﺍﻷﺭﺩﻥ‬ ‫ﺘﺎﺭﻴﺦ ﺍﻟﻌﺭﺏ ﻭﺍﻟﻌﺎﻟﻡ ‪ ،‬ﻉ ‪ ، 188‬ﺩﻴﺴﻤﺒﺭ ‪ 2000‬ﻡ‪.‬‬ ‫ﺩﺍﺭ ﺍﻟﻨﺸﺭ ﺍﻟﻌﺭﺒﻴﺔ ‪ ،‬ﺒﻴﺭﻭﺕ ‪2000،‬ﻡ‪.‬‬ ‫ﺹ ﺹ‪93 -87 :‬ﻡ‪.‬‬ ‫‪ -6‬ﺍﻟﺘﺎﺭﻴﺦ ﺍﻹﺴﻼﻤﻲ‬ ‫‪ / 8‬ﺒﻥ ﺃﻋﺜﻡ ‪ ،‬ﺃﺤﻤﺩ‬ ‫ﺍﻟﻔﺘﻭﺡ ﻤﺞ ‪3-1‬‬ ‫ﺩﺍﺭ ﺍﻟﻔﻜﺭ ‪ ،‬ﺒﻴﺭﻭﺕ ‪1992 ،‬ﻡ‬ ‫‪ /9‬ﺍﻟﺒﻼﺫﺭﻱ ‪ ،‬ﺃﺤﻤﺩ ﺒﻥ ﻴﺤﻲ ﺒﻥ ﺠﺎﺒﺭ‬ ‫ﺍﻟﺒﻠﺩﺍﻥ ﻭﻓﺘﻭﺤﻬﺎ ﻭﺃﺤﻜﺎﻤﻬﺎ‬ ‫ﺩﺍﺭ ﺍﻟﻔﻜﺭ ‪ ،‬ﺒﻴﺭﻭﺕ‪1992 ،‬ﻡ‬ ‫‪ 519‬ﺹ‬ ‫‪ /10‬ﻗﻁﺏ ‪ ،‬ﻤﺤﻤﺩ‬ ‫ﻜﻴﻑ ﻨﻜﺘﺏ ﺍﻟﺘﺎﺭﻴﺦ ﺍﻹﺴﻼﻤﻲ؟‬ ‫ﺩﺍﺭ ﺍﻟﺸﺭﻭﻕ ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ‪1992 ،‬ﻡ‬ ‫‪ 263‬ﺹ‬ ‫‪ /11‬ﺍﻟﻤﺩﺭﺴﻲ‪ ،‬ﻤﺤﻤﺩ ﺘﻘﻲ‬ ‫ﺍﻟﺘﺎﺭﻴﺦ ﺍﻹﺴﻼﻤﻲ ﺩﺭﻭﺱ ﻭﻋﺒﺭ‬ ‫ﺩﺍﺭ ﺍﻟﺠﻴل ‪ ،‬ﺒﻴﺭﻭﺕ ‪1984 ،‬ﻡ‬ ‫‪ 453‬ﺹ‬ ‫‪ /12‬ﻋﺜﻤﺎﻥ ‪ ،‬ﻋﺜﻤﺎﻥ ﻋﺒﺩﻩ‬ ‫ﺍﻟﺩﻭﻟﺔ ﺍﻹﺴﻼﻤﻴﺔ‬

‫‪1423200214‬א‪ ‬‬ ‫ﺩﺍﺭ ﻭﻤﻜﺘﺒﺔ ﺍﻟﻬﻼل ‪ ،‬ﺒﻴﺭﻭﺕ ‪1994 ،‬‬ ‫‪ 208‬ﺹ‬ ‫‪ /13‬ﺍﻟﺩﻴﺏ ‪ ،‬ﻋﺒﺩ ﺍﻟﻌﻅﻴﻡ ﻤﺤﻤﻭﺩ‬ ‫ﻨﺤﻭ ﺭﺅﻴﺔ ﺠﺩﻴﺩﺓ ﻟﻠﺘﺎﺭﻴﺦ ﺍﻹﺴﻼﻤﻲ ‪ ،‬ﻁ‪2‬‬ ‫ﺩﺍﺭ ﺍﻟﻭﻓﺎﺀ ‪ ،‬ﺍﻟﻤﻨﺼﻭﺭﺓ ‪1997 ،‬ﻡ‬ ‫‪ 265‬ﺹ‬ ‫‪ /14‬ﺍﻟﺴﻠﻤﻲ‪ ،‬ﻤﺤﻤﺩ ﺒﻥ ﺼﺎﻤل‬ ‫ﻤﻨﻬﺞ ﻜﺘﺎﺒﺔ ﺍﻟﺘﺎﺭﻴﺦ ﺍﻹﺴﻼﻤﻲ ﻭﺘﺩﺭﻴﺴﻪ‬ ‫ﺩﺍﺭ ﺍﻟﻭﻓﺎﺀ‪ ،‬ﺍﻟﻤﻨﺼﻭﺭﺓ‪1998 ،‬ﻡ‬ ‫‪ 299‬ﺹ‬ ‫‪ /15‬ﻗﻁﺏ‪ ،‬ﺴﻴﺩ‬ ‫ﻓﻲ ﺍﻟﺘﺎﺭﻴﺦ ﺍﻹﺴﻼﻤﻲ ‪ ..‬ﻓﻜﺭﺓ ﻭﻤﻨﻬﺞ‬ ‫ﺩﺍﺭ ﺍﻟﺸﺭﻭﻕ ‪ ،‬ﺒﻴﺭﻭﺕ‪1995 ،‬‬ ‫‪ 68‬ﺹ‬ ‫‪ /16‬ﺨﻠﻴل‪ ،‬ﻋﻤﺎﺩ ﺍﻟﺩﻴﻥ‬ ‫ﺤﻭل ﺇﻋﺎﺩﺓ ﻜﺘﺎﺒﺔ ﺍﻟﺘﺎﺭﻴﺦ ﺍﻹﺴﻼﻤﻲ‬ ‫ﺩﺍﺭ ﺍﻟﺜﻘﺎﻓﺔ ‪ ،‬ﺍﻟﺩﻭﺤﺔ ‪1986 ،‬ﻡ‬ ‫‪ 144‬ﺹ‬ ‫‪ -7‬ﺘﺎﺭﻴﺦ ﺠﺩﺓ‬ ‫‪ /17‬ﺸﻴﺸﺔ‪ ،‬ﻨﻭﺍل ﺴﺭﺍﺝ‬ ‫ﺠﺩﺓ ﻓﻲ ﻤﻁﻠﻊ ﺍﻟﻘﺭﻥ ﺍﻟﻌﺎﺸﺭ ﺍﻟﻬﺠﺭﻱ‬ ‫ﻤﻜﺘﺒﺔ ﺍﻟﻁﺎﻟﺏ ﺍﻟﺠﺎﻤﻌﻲ ‪ ،‬ﻤﻜﺔ ﺍﻟﻤﻜﺭﻤﺔ ‪1986 ،‬ﻡ‬ ‫‪ 163‬ﺹ‬

‫‪‬א‪‬א‪‬א‪‬א‪ ‬‬ ‫‪ -8‬ﺘﺎﺭﻴﺦ ﺍﻟﺤﺠﺎﺯ‬ ‫‪ /18‬ﺍﻟﻌﻠﻲ‪ ،‬ﺼﺎﻟﺢ ﺃﺤﻤﺩ‬ ‫ﺍﻟﺤﺠﺎﺯ ﻓﻲ ﺼﺩﺭ ﺍﻹﺴﻼﻡ‬ ‫ﻤﺅﺴﺴﺔ ﺍﻟﺭﺴﺎﻟﺔ‪ ،‬ﺒﻴﺭﻭﺕ‪1990 ،‬ﻡ‬ ‫‪ -9‬ﺘﺎﺭﻴﺦ ﺍﺒﻥ ﺨﻠﺩﻭﻥ‬ ‫‪ /19‬ﺒﻥ ﺨﻠﺩﻭﻥ‪ ،‬ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ‬ ‫ﺘﺎﺭﻴﺦ ﺍﺒﻥ ﺨﻠﺩﻭﻥ ﻤﺞ ‪ ، 8-1‬ﻁ‪3‬‬ ‫ﺩﺍﺭ ﺍﻟﻔﻜﺭ ‪ ،‬ﺒﻴﺭﻭﺕ‪1996 ،‬ﻡ‬ ‫‪ -10‬ﺘﺎﺭﻴﺦ ﺩﺍﺭ ﻓﻭﺭ‬ ‫‪ /20‬ﺍﻟﺤﺴﻥ‪ ،‬ﻤﻭﺴﻰ ﺍﻟﻤﺒﺎﺭﻙ‬ ‫ﺘﺎﺭﻴﺦ ﺩﺍﺭ ﻓﻭﺭ ﺍﻟﺴﻴﺎﺴﻲ ‪ ،‬ﻁ‪2‬‬ ‫ﺩﺍﺭ ﺍﻟﺨﺭﻁﻭﻡ ﻟﻠﻁﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺭ ‪ ،‬ﺍﻟﺨﺭﻁﻭﻡ‪1995 ،‬‬ ‫‪ 267‬ﺹ‬ ‫‪ -11‬ﺘﺎﺭﻴﺦ ﺩﻤﺸﻕ‬ ‫‪ /21‬ﺍﻟﺘﻤﻴﻤﻲ‪ ،‬ﺤﻤﺯﺓ ﺒﻥ ﺃﺴﺩ‬ ‫ﺘﺎﺭﻴﺦ ﺩﻤﺸﻕ‬ ‫ﺩﺍﺭ ﺤﺴﺎﻥ ‪ ،‬ﺩﻤﺸﻕ‪1983 ،‬ﻡ‬ ‫‪ 576‬ﺹ‬ ‫‪ -12‬ﺘﺎﺭﻴﺦ ﺍﻟﺩﻭﻟﺔ ﺍﻷﻤﻭﻴﺔ‬ ‫‪ /22‬ﺍﻟﻌﺵ‪ ،‬ﻴﻭﺴﻑ‬ ‫ﺍﻟﺩﻭﻟﺔ ﺍﻷﻤﻭﻴﺔ ﻭﺍﻷﺤﺩﺍﺙ ﺍﻟﺘﻲ ﺴﺒﻘﺘﻬﺎ ﻭﻤﻬﺩﺕ ﻟﻬﺎ …ﻁ‪2‬‬ ‫ﺩﺍﺭ ﺍﻟﻔﻜﺭ‪ ،‬ﺩﻤﺸﻕ‪1985 ،‬ﻡ‬ ‫‪ 274‬ﺹ‬

‫‪1423200214‬א‪ ‬‬ ‫‪ -13‬ﺘﺎﺭﻴﺦ ﺍﻟﺩﻭﻟﺔ ﺍﻟﻌﺒﺎﺴﻴﺔ‬ ‫‪ /23‬ﺯﻴﺘﻭﻥ‪ ،‬ﻋﺎﺩل‬ ‫ﺁل ﺒﺨﺘﺸﻴﻭﻉ ﺍﻟﻨﺴﺎﻁﺭﺓ ﻓﻲ ﺍﻟﺒﻼﻁ ﺍﻟﻌﺒﺎﺴﻲ‬ ‫ﻋﺎﻟﻡ ﺍﻟﻔﻜﺭ ‪ ،‬ﻤﺞ ‪ ، 29‬ﻉ‪ ،4‬ﺃﺒﺭﻴل – ﻴﻭﻨﻴﻭ ‪2001‬ﻡ‬ ‫ﺍﻟﻤﺠﻠﺱ ﺍﻟﻭﻁﻨﻲ ﻟﻠﺜﻘﺎﻓﺔ ﻭﺍﻟﻔﻨﻭﻥ ﻭﺍﻵﺩﺍﺏ‪ ،‬ﺍﻟﻜﻭﻴﺕ‪2001 ،‬ﻡ‬ ‫ﺹ ﺹ‪170 -155 :‬‬ ‫‪ /24‬ﺍﻟﺠﺭﺍﺩ‪ ،‬ﺨﻠﻑ ﻤﺤﻤﺩ‬ ‫ﺍﻟﺘﻔﺎﻋل ﺍﻟﺜﻘﺎﻓﻲ ﻭﺍﻟﺤﻀﺎﺭﻱ ﻓﻲ ﺍﻟﻌﺼﺭ ﺍﻟﻌﺒﺎﺴﻲ‬ ‫ﺘﺎﺭﻴﺦ ﺍﻟﻌﺭﺏ ﻭﺍﻟﻌﺎﻟﻡ ‪ ،‬ﻉ ‪ ،179‬ﻤﺎﻴﻭ – ﻴﻭﻨﻴﻭ ‪1999‬ﻡ‬ ‫ﺩﺍﺭ ﺍﻟﻨﺸﺭ ﺍﻟﻌﺭﺒﻴﺔ ‪ ،‬ﺒﻴﺭﻭﺕ ‪ 1999 ،‬ﻡ‬ ‫ﺹ ﺹ‪95 – 76 :‬‬ ‫‪ /25‬ﺼﻘﺭ‪ ،‬ﻨﺎﺩﻴﺔ ﺤﺴﻨﻲ‬ ‫ﻤﻁﻠﻊ ﺍﻟﻌﺼﺭ ﺍﻟﻌﺒﺎﺴﻲ ﺍﻟﺜﺎﻨﻲ‬ ‫ﺩﺍﺭ ﺍﻟﺸﺭﻭﻕ ‪ ،‬ﺠﺩﺓ‪1987 ،‬ﻡ‬ ‫‪ 248‬ﺹ‪.‬‬ ‫‪ /26‬ﺍﻟﻌﺵ ‪ ،‬ﻴﻭﺴﻑ‬ ‫ﺘﺎﺭﻴﺦ ﻋﺼﺭ ﺍﻟﺨﻼﻓﺔ ﺍﻟﻌﺒﺎﺴﻴﺔ‬ ‫ﺩﺍﺭ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻌﺎﺼﺭ‪ ،‬ﺒﻴﺭﻭﺕ‪1982 ،‬ﻡ‬ ‫‪ 295‬ﺹ‪.‬‬ ‫‪ /27‬ﻏﻨﻴﻡ‪ ،‬ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ‬ ‫ﺩﻭﺭ ﺍﻟﻌﺒﺎﺴﻴﻴﻥ ﻓﻲ ﻁﻠﺏ ﺍﻟﺨﻼﻓﺔ‬ ‫ﺩﺍﺭ ﺍﻟﻭﻓﺎﺀ‪ ،‬ﺍﻟﻤﻨﺼﻭﺭﺓ‪1983 ،‬ﻡ‬ ‫‪ 148‬ﺹ‬ ‫‪ /28‬ﺴﻠﻴﻤﺎﻥ ‪ ،‬ﺤﺴﻴﻥ ﻤﺤﻤﺩ‬

‫‪‬א‪‬א‪‬א‪‬א‪ ‬‬ ‫ﺍﻟﺩﻭﻟﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻓﻲ ﺍﻟﻌﺼﺭ ﺍﻟﻌﺒﺎﺴﻲ‬ ‫ﺩﺍﺭ ﻋﺎﻟﻡ ﺍﻟﻜﺘﺏ ﻟﻠﻨﺸﺭ ﻭﺍﻟﺘﻭﺯﻴﻊ ‪ ،‬ﺍﻟﺭﻴﺎﺽ‪1984 ،‬ﻡ‬ ‫‪ 338‬ﺹ‬ ‫‪ -14‬ﺘﺎﺭﻴﺦ ﺍﻟﺩﻭﻟﺔ ﺍﻟﻌﺜﻤﺎﻨﻴﺔ‬ ‫‪ /29‬ﺯﻴﺎﺩﺓ‪ ،‬ﻨﻘﻭﻻ‬ ‫ﺍﻟﻔﺘﺢ ﺍﻟﻌﺜﻤﺎﻨﻲ ﻟﺒﻼﺩ ﺍﻟﺸﺎﻡ ﻭﺁﺜﺎﺭﻩ ﺍﻟﻤﺒﺎﺸﺭﺓ‬ ‫ﻤﺠﻠﺔ ﺍﻹﺠﺘﻬﺎﺩ ﻉ ‪1999 ، 44‬ﻡ‬ ‫ﺩﺍﺭ ﺍﻻﺠﺘﻬﺎﺩ‪ ،‬ﺒﻴﺭﻭﺕ ‪1999 ،‬ﻡ‬ ‫ﺹ ﺹ‪35-9 :‬‬ ‫‪ /30‬ﺇﻴﻔﺎﻨﻭﻑ‪ ،‬ﻨﻴﻘﻭﻻﻱ‬ ‫ﺍﻟﻔﺘﺢ ﺍﻟﻌﺜﻤﺎﻨﻲ ﻟﻸﻗﻁﺎﺭ ﺍﻟﻌﺭﺒﻴﺔ )‪ /(1564 -1416‬ﻤﺭﺍﺠﻌﺔ ﻜﺘﺏ‬ ‫ﻤﺠﻠﺔ ﺍﻻﺠﺘﻬﺎﺩ‪ ،‬ﻉ‪1999 ،44‬‬ ‫ﺩﺍﺭ ﺍﻻﺠﺘﻬﺎﺩ‪ ،‬ﺒﻴﺭﻭﺕ ‪1999 ،‬‬ ‫ﺹ ﺹ‪230-221 :‬‬ ‫‪ /31‬ﺸﻠﻕ‪ ،‬ﺍﻟﻔﻀل‬ ‫ﺍﻟﺩﻭﻟﺔ ﺍﻟﻌﺜﻤﺎﻨﻴﺔ ﻭﺩﻤﺠﻬﺎ ﻓﻲ ﺍﻟﻨﻅﺎﻡ ﺍﻟﺭﺃﺴﻤﺎﻟﻲ ﺍﻟﻌﺎﻟﻤﻲ‬ ‫ﻤﺠﻠﺔ ﺍﻻﺠﺘﻬﺎﺩ‪ ،‬ﻉ‪2000 ،46-45‬ﻡ‬ ‫ﺩﺍﺭ ﺍﻻﺠﺘﻬﺎﺩ‪ ،‬ﺒﻴﺭﻭﺕ ‪2000 ،‬ﻡ‬ ‫ﺹ ﺹ‪14-7 :‬‬ ‫‪ /32‬ﻫﺎﻴﺩ‪ ،‬ﺃﻭﺭﻴﻴل‬ ‫ﻤﻭﻗﻑ ﺍﻟﻌﻠﻤﺎﺀ ﻤﻥ ﺍﻹﺼﻼﺤﺎﺕ ﻓﻲ ﻋﻬﺩﻱ ﺴﻠﻴﻡ ﺍﻟﺜﺎﻟﺙ ﻭﻤﺤﻤﻭﺩ ﺍﻟﺜﺎﻨﻲ‬ ‫ﻤﺠﻠﺔ ﺍﻻﺠﺘﻬﺎﺩ‪ ،‬ﻉ‪2000 ،46-45‬ﻡ‬ ‫ﺩﺍﺭ ﺍﻻﺠﺘﻬﺎﺩ‪ ،‬ﺒﻴﺭﻭﺕ ‪2000 ،‬ﻡ‬ ‫ﺹ ﺹ‪104-85:‬‬

‫‪1423200214‬א‪ ‬‬ ‫‪ /33‬ﺤﻭﺭﺍﻨﻲ‪ ،‬ﺍﻟﺒﺭﺕ‬ ‫ﺍﻹﺼﻼﺡ ﺍﻟﻌﺜﻤﺎﻨﻲ ﻭﺴﻴﺎﺴﺎﺕ ﺍﻷﻋﻴﺎﻥ‬ ‫ﻤﺠﻠﺔ ﺍﻻﺠﺘﻬﺎﺩ‪ ،‬ﻉ‪2000 ،46-45‬ﻡ‬ ‫ﺩﺍﺭ ﺍﻻﺠﺘﻬﺎﺩ‪ ،‬ﺒﻴﺭﻭﺕ ‪2000 ،‬ﻡ‬ ‫ﺹ ﺹ‪142-105:‬‬ ‫‪ -34‬ﻜﻭﺜﺭﺍﻨﻲ‪ ،‬ﻭﺠﻴﻪ‬ ‫ﺍﻟﺘﻨﻅﻴﻤﺎﺕ ﺍﻟﻌﺜﻤﺎﻨﻴﺔ ﺒﻴﻥ ﺍﻟﻨﻅﺎﻡ ﺍﻟﻘﺩﻴﻡ ﻭﺍﻟﺠﺩﻴﺩ‬ ‫ﻤﺠﻠﺔ ﺍﻻﺠﺘﻬﺎﺩ‪ ،‬ﻉ‪2000 ،46-45‬ﻡ‬ ‫ﺩﺍﺭ ﺍﻻﺠﺘﻬﺎﺩ‪ ،‬ﺒﻴﺭﻭﺕ ‪2000 ،‬ﻡ‬ ‫ﺹ ﺹ‪168 -143:‬‬ ‫‪ -35‬ﺯﻴﺎﺩﺓ‪ ،‬ﻨﻘﻭﻻ‬ ‫ﺍﻟﺤﺴﺎﺴﻴﺎﺕ ﺍﻟﻘﻭﻤﻴﺔ ﻭﺍﻟﺴﻴﺎﺴﻴﺔ ﺃﻭﺍﺨﺭ ﺍﻟﻌﻬﺩ ﺍﻟﻌﺜﻤﺎﻨﻲ‬ ‫ﻤﺠﻠﺔ ﺍﻻﺠﺘﻬﺎﺩ‪ ،‬ﻉ‪2000 ،46-45‬ﻡ‬ ‫ﺩﺍﺭ ﺍﻻﺠﺘﻬﺎﺩ‪ ،‬ﺒﻴﺭﻭﺕ ‪2000 ،‬ﻡ‬ ‫ﺹ ﺹ‪226-217:‬‬ ‫‪ -36‬ﺍﻟﻤﻴﻼﺩ‪ ،‬ﺯﻜﻲ‬ ‫ﺼﺩﻤﺔ ﺯﻭﺍل ﺍﻟﺨﻼﻓﺔ ﺍﻟﻌﺜﻤﺎﻨﻴﺔ ﻓﻲ ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ﻓﻲ ﺍﻟﻌﺸﺭﻴﻨﺎﺕ‬ ‫ﻤﺠﻠﺔ ﺍﻻﺠﺘﻬﺎﺩ‪ ،‬ﻉ‪2000 ،46-45‬ﻡ‬ ‫ﺩﺍﺭ ﺍﻻﺠﺘﻬﺎﺩ‪ ،‬ﺒﻴﺭﻭﺕ ‪2000 ،‬ﻡ‬ ‫ﺹ ﺹ‪294-275:‬‬ ‫‪ -37‬ﻤﺤﺴﻥ‪ ،‬ﺸﻔﻴﻕ‬ ‫ﺍﻟﺩﻭﻟﺔ ﺍﻟﻌﺜﻤﺎﻨﻴﺔ ﻭﺍﻟﺤﺎﻀﺭﺓ ﺍﻟﻌﺜﻤﺎﻨﻴﺔ‬ ‫ﻤﺠﻠﺔ ﺍﻻﺠﺘﻬﺎﺩ‪ ،‬ﻉ‪1999 ،42-41‬ﻡ‬ ‫ﺩﺍﺭ ﺍﻻﺠﺘﻬﺎﺩ‪ ،‬ﺒﻴﺭﻭﺕ ‪1999 ،‬ﻡ‬

‫‪‬א‪‬א‪‬א‪‬א‪ ‬‬ ‫ﺹ ﺹ‪176 -151:‬‬ ‫‪-38‬ﻀﺒﻴﻊ‪ ،‬ﺼﻼﺡ‬ ‫ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﻌﺜﻤﺎﻨﻴﺔ ﺍﻟﺒﻴﺯﻨﻁﻴﺔ‬ ‫ﻤﺠﻠﺔ ﺍﻻﺠﺘﻬﺎﺩ‪ ،‬ﻉ‪1999 ،42-41‬‬ ‫ﺩﺍﺭ ﺍﻻﺠﺘﻬﺎﺩ‪ ،‬ﺒﻴﺭﻭﺕ ‪1999 ،‬‬ ‫ﺹ ﺹ‪192-177:‬‬ ‫‪ -39‬ﺇﻤﺒﺭ ‪ ،‬ﻜﻭﻟﻴﻨـﺯ‬ ‫ﻗﻀﺎﻴﺎ ﺍﻟﻤﺜﺎل ﻭﺍﻟﻤﺸﺭﻭﻋﻴﺔ ﻓﻲ ﺍﻟﺘﺎﺭﻴﺦ ﺍﻟﻌﺜﻤﺎﻨﻲ ﺍﻟﻤﺒﻜﺭ‬ ‫ﻤﺠﻠﺔ ﺍﻻﺠﺘﻬﺎﺩ ‪ ،‬ﻉ‪1999 ،43‬ﻡ‬ ‫ﺩﺍﺭ ﺍﻻﺠﺘﻬﺎﺩ‪ ،‬ﺒﻴﺭﻭﺕ‪1999 ،‬ﻡ‬ ‫ﺹ ﺹ‪110 – 87 :‬‬ ‫‪ -40‬ﻫﺭﻴﺩﻱ‪ ،‬ﻤﺤﻤﺩ ﻋﺒﺩ ﺍﻟﻠﻁﻴﻑ‬ ‫ﺍﻟﺤﺭﻭﺏ ﺍﻟﻌﺜﻤﺎﻨﻴﺔ ﺍﻟﻔﺎﺭﺴﻴﺔ‬ ‫ﺩﺍﺭ ﺍﻟﺼﺤﻭﺓ ﻟﻠﻨﺸﺭ ﻭﺍﻟﺘﻭﺯﻴﻊ ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ‪1987 ،‬‬ ‫‪ 94‬ﺹ‪.‬‬ ‫‪ -41‬ﻤﺼﻁﻔﻰ‪ ،‬ﺃﺤﻤﺩ ﻋﺒﺩ ﺍﻟﺭﺤﻴﻡ‬ ‫ﺃﺼﻭل ﺍﻟﺘﺎﺭﻴﺦ ﺍﻟﻌﺜﻤﺎﻨﻲ ‪ ،‬ﻁ‪2‬‬ ‫ﺩﺍﺭ ﺍﻟﺸﺭﻭﻕ‪ ،‬ﺠﺩﺓ‪1993 ،‬ﻡ‬ ‫‪ 326‬ﺹ‪.‬‬ ‫‪ -42‬ﻓﺭﻴﺩ ‪ ،‬ﻤﺤﻤﺩ‬ ‫ﺘﺎﺭﻴﺦ ﺍﻟﺩﻭﻟﺔ ﺍﻟﻌﺜﻤﺎﻨﻴﺔ ‪ ،‬ﻁ‪6‬‬ ‫ﺩﺍﺭ ﺍﻟﻨﻔﺎﺌﺱ‪ ،‬ﺒﻴﺭﻭﺕ‪1988 ،‬ﻡ‬ ‫‪ 830‬ﺹ‪.‬‬

‫‪1423200214‬א‪ ‬‬ ‫‪ -15‬ﺘﺎﺭﻴﺦ ﺍﻟﺩﻭﻟﺔ ﺍﻟﻔﺎﻁﻤﻴﺔ‬ ‫‪ -43‬ﺴﺭﻭﺭ‪ ،‬ﻤﺤﻤﺩ ﺠﻤﺎل ﺍﻟﺩﻴﻥ‬ ‫ﺴﻴﺎﺴﺔ ﺍﻟﻔﺎﻁﻤﻴﻴﻥ ﺍﻟﺨﺎﺭﺠﻴﺔ‬ ‫ﺩﺍﺭ ﺍﻟﻔﻜﺭ ﺍﻟﻌﺭﺒﻲ ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ‪1994 ،‬ﻡ‬ ‫‪ -16‬ﺘﺎﺭﻴﺦ ﺍﻟﺩﻭﻟﺔ ﺍﻟﻤﻬﺩﻴﺔ‬ ‫‪ -44‬ﺍﻟﻐﻤﺭﻱ ‪ ،‬ﻤﺤﻤﺩ ﺒﻬﺎﺀ ﺍﻟﺩﻴﻥ‬ ‫ﺍﻟﺤﺭﻜﺔ ﺍﻟﻤﻬﺩﻴﺔ ﻭﺍﻨﻌﻜﺎﺴﺎﺘﻬﺎ ﻋﻠﻰ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﻤﺼﺭﻴﺔ ﺍﻟﺴﻭﺩﺍﻨﻴﺔ‬ ‫ﻤﻜﺘﺏ ﺃﻭﺯﻴﺭﻴﺱ ﻟﻠﻜﺘﺏ ﻭﺍﻟﻤﺠﻼﺕ ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ‬ ‫‪ 244‬ﺹ‬ ‫‪ -45‬ﺸﻠﺒﻲ ‪ ،‬ﻋﺒﺩ ﺍﻟﻭﺩﻭﺩ ﺇﺒﺭﺍﻫﻴﻡ‬ ‫ﺍﻷﺼﻭل ﺍﻟﻔﻜﺭﻴﺔ ﻟﺤﺭﻜﺔ ﺍﻟﻤﻬﺩﻱ ﺍﻟﺴﻭﺩﺍﻨﻲ ﻭﺩﻋﻭﺘﻪ‬ ‫ﺩﺍﺭ ﺍﻟﻤﻌﺎﺭﻑ ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ‬ ‫‪ 272‬ﺹ‪.‬‬ ‫‪ -17‬ﺘﺎﺭﻴﺦ ﺍﻟﺴﻭﺩﺍﻥ‬ ‫‪ -46‬ﺤﺎﺝ ﺤﻤﺩ ‪ ،‬ﻤﺤﻤﺩ ﺃﺒﻭ ﺍﻟﻘﺎﺴﻡ‬ ‫ﺍﻟﺴﻭﺩﺍﻥ ﺍﻟﻤﺄﺯﻕ ﺍﻟﺘﺎﺭﻴﺨﻲ ﻭﺁﻓﺎﻕ ﺍﻟﻤﺴﺘﻘﺒل ﺝ ‪ / 2 ،1‬ﻁ‪2‬‬ ‫ﺩﺍﺭ ﺒﻥ ﺤﺯﻡ ﻟﻠﻁﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺭ ‪ ،‬ﺒﻴﺭﻭﺕ ‪1996 ،‬ﻡ‬ ‫‪ -47‬ﺤﺴﻥ ‪ ،‬ﻴﻭﺴﻑ ﻓﻀل ﻭﺁﺥ‪.‬‬ ‫ﻤﻥ ﻤﻌﺎﻟﻡ ﺘﺎﺭﻴﺦ ﺍﻹﺴﻼﻡ ﻓﻲ ﺍﻟﺴﻭﺩﺍﻥ‬ ‫ﺩﺍﺭ ﺍﻟﻔﻜﺭ ﻟﻠﻁﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺭ‪ ،‬ﺍﻟﺨﺭﻁﻭﻡ‬ ‫‪ 104‬ﺹ‪.‬‬ ‫‪ – 48‬ﺒﺎﺸﺭﻱ‪ ،‬ﻤﺤﺠﻭﺏ ﻋﻤﺭ‬ ‫ﻤﻌﺎﻟﻡ ﺍﻟﺤﺭﻜﺔ ﺍﻟﻭﻁﻨﻴﺔ ﻓﻲ ﺍﻟﺴﻭﺩﺍﻥ‬ ‫ﺍﻟﻤﻜﺘﺒﺔ ﺍﻟﺜﻘﺎﻓﻴﺔ ‪ ،‬ﺒﻴﺭﻭﺕ‪1996 ،‬ﻡ‬

‫‪‬א‪‬א‪‬א‪‬א‪ ‬‬ ‫‪ 829‬ﺹ‪.‬‬ ‫‪ -49‬ﺒﺨﻴﺕ‪ ،‬ﺠﻌﻔﺭ ﻤﺤﻤﺩ ﻋﻠﻲ‬ ‫ﺍﻹﺩﺍﺭﺓ ﺍﻟﺒﺭﻴﻁﺎﻨﻴﺔ ﻭﺍﻟﺤﺭﻜﺔ ﺍﻟﻭﻁﻨﻴﺔ ﻓﻲ ﺍﻟﺴﻭﺩﺍﻥ‪ ،‬ﻁ‪2‬‬ ‫ﺍﻟﻤﻁﺒﻭﻋﺎﺕ ﺍﻟﻌﺭﺒﻴﺔ ﻟﻠﺘﺄﻟﻴﻑ ﻭﺍﻟﺘﺭﺠﻤﺔ‪ ،‬ﺍﻟﺨﺭﻁﻭﻡ‪1987 ،‬ﻡ‬ ‫‪ 224‬ﺹ‪.‬‬ ‫‪ -18‬ﺘﺎﺭﻴﺦ ﺍﻟﻁﺒﺭﻱ‬ ‫‪ -50‬ﺍﻟﻁﺒﺭﻱ‪ ،‬ﻤﺤﻤﺩ ﺒﻥ ﺠﺭﻴﺭ‬ ‫ﺘﺎﺭﻴﺦ ﺍﻟﻁﺒﺭﻱ ﻤﺞ ‪8-1‬‬ ‫ﻤﺅﺴﺴﺔ ﺍﻷﻋﻠﻰ ﻟﻠﻤﻁﺒﻭﻋﺎﺕ ‪ ،‬ﺒﻴﺭﻭﺕ‬ ‫‪ -19‬ﺘﺎﺭﻴﺦ ﻁﺭﺍﺒﻠﺱ‬ ‫‪-51‬ﻀﻨﺎﻭﻱ‪ ،‬ﻤﺤﻤﺩ ﻋﻠﻲ‬ ‫ﻗﺭﺍﺀﺓ ﻓﻲ ﺍﻟﻔﻜﺭ ﺍﻟﺴﻴﺎﺴﻲ ﻟﻭﻻﺓ ﻁﺭﺍﺒﻠﺱ ﻓﻲ ﻋﻬﺩ ﺒﻨﻲ ﻋﻤﺎﺭ‬ ‫ﺘﺎﺭﻴﺦ ﺍﻟﻌﺭﺏ ﻭﺍﻟﻌﺎﻟﻡ ‪ ،‬ﻉ ‪ ، 171‬ﻴﻨﺎﻴﺭ ‪1998 ،‬ﻡ‬ ‫ﺩﺍﺭ ﺍﻟﻨﺸﺭ ﺍﻟﻌﺭﺒﻴﺔ ‪ ،‬ﺒﻴﺭﻭﺕ ‪1998 ،‬ﻡ‬ ‫ﺹ ﺹ‪87 -73 :‬‬ ‫‪ -20‬ﺍﻟﺘﺎﺭﻴﺦ ﺍﻟﻌﺭﺒﻲ‬ ‫‪ -52‬ﻤﺼﻁﻔﻰ‪ ،‬ﺸﺎﻜﺭ‬ ‫ﺍﻟﺘﺎﺭﻴﺦ ﺍﻟﻌﺭﺒﻲ ﻭﺍﻟﻤﺅﺭﺨﻭﻥ ‪ ،‬ﺝ ‪ / 1،2‬ﻁ‪3‬‬ ‫ﺩﺍﺭ ﺍﻟﻌﻠﻡ ﻟﻠﻤﻼﻴﻴﻥ ‪ ،‬ﺒﻴﺭﻭﺕ ‪1983 ،‬ﻡ‬ ‫‪ 466‬ﺹ‪.‬‬ ‫‪ -21‬ﺘﺎﺭﻴﺦ ﺍﻟﻌﻠﻡ‬ ‫‪ -53‬ﺴﺎﺭﺘﻭﻥ‪ ،‬ﺠﻭﺭﺝ‬ ‫ﺘﺎﺭﻴﺦ ﺍﻟﻌﻠﻡ ‪ ،‬ﺝ ‪ ، 16-1‬ﻁ‪4‬‬ ‫ﺩﺍﺭ ﺍﻟﻤﻌﺎﺭﻑ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ‪1979 ،‬ﻡ‬

‫‪1423200214‬א‪ ‬‬ ‫‪ -22‬ﺘﺎﺭﻴﺦ ﺍﻟﻔﻴﻨﻴﻘﻴﻴﻥ‬ ‫‪ -54‬ﻤﺭﻋﻲ‪ ،‬ﻋﻴﺩ‬ ‫ﺍﻟﺘﺎﺭﻴﺦ ﺍﻟﻔﻴﻨﻴﻘﻲ ﻟﻔﻠﻴﻭﻥ ﺍﻟﺠﺒﻴﻠﻲ‬ ‫ﺘﺎﺭﻴﺦ ﺍﻟﻌﺭﺏ ﻭﺍﻟﻌﺎﻟﻡ ‪ ،‬ﻉ‪ ، 180‬ﺃﻏﺴﻁﺱ ‪1999 ،‬ﻡ‬ ‫ﺩﺍﺭ ﺍﻟﻨﺸﺭ ﺍﻟﻌﺭﺒﻴﺔ ‪ ،‬ﺒﻴﺭﻭﺕ ‪1999 ،‬ﻡ‬ ‫ﺹ ﺹ‪23 -12 :‬‬ ‫‪ -23‬ﺘﺎﺭﻴﺦ ﻤﺎﻻﻗﺎ‬ ‫‪ -55‬ﻴﻌﻘﻭﺏ‪ ،‬ﻋﺒﺩ ﺍﻟﻐﻨﻲ‬ ‫ﺍﻟﺘﺎﺭﻴﺦ ﺍﻟﺴﻴﺎﺴﻲ ﺍﻹﺴﻼﻤﻲ ﻟﻤﻼﻗﺎ ) ‪(1511 -1377‬‬ ‫ﺍﻟﺘﺠﺩﻴﺩ ‪ ،‬ﻉ‪ ، 9‬ﻓﺒﺭﺍﻴﺭ ‪2001‬ﻡ‬ ‫ﺍﻟﺠﺎﻤﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻟﻌﺎﻟﻤﻴﺔ ‪ ،‬ﺠﺎﻻﻥ ‪2001 ،‬ﻡ‬ ‫ﺹ ﺹ‪88 -65 :‬‬ ‫‪ -24‬ﺘﺎﺭﻴﺦ ﺍﻟﻤﺩﺍﺌﻥ‬ ‫‪ -56‬ﻜﻤﺎل‪ ،‬ﺃﺤﻤﺩ ﻋﺎﺩل‬ ‫ﺍﻟﻁﺭﻴﻕ ﺇﻟﻰ ﺍﻟﻤﺩﺍﺌﻥ ‪ ،‬ﻁ‪6‬‬ ‫ﺩﺍﺭ ﺍﻟﻨﻔﺎﺌﺱ ‪ ،‬ﺒﻴﺭﻭﺕ ‪1986 ،‬ﻡ‬ ‫‪ 524‬ﺹ‪.‬‬ ‫‪ -25‬ﺘﺎﺭﻴﺦ ﻤﺼﺭ‬ ‫ﻤﺭﺍﺠﻌﺔ ﻜﺘﺏ‬ ‫‪ -57‬ﺍﻟﺴﻴﺩ‪ ،‬ﺴﻴﺩ ﻤﺤﻤﺩ‬ ‫ﻤﺼﺭ ﻓﻲ ﺍﻟﻌﺼﺭ ﺍﻟﻌﺜﻤﺎﻨﻲ ﻓﻲ ﺍﻟﻘﺭﻥ ﺍﻟﺴﺎﺩﺱ ﻋﺸﺭ‬ ‫ﻤﺠﻠﺔ ﺍﻻﺠﺘﻬﺎﺩ ‪ ،‬ﻉ‪1999 ، 44‬ﻡ‬ ‫ﺩﺍﺭ ﺍﻻﺠﺘﻬﺎﺩ ‪ ،‬ﺒﻴﺭﻭﺕ‪1999 ،‬ﻡ‬ ‫ﺹ ﺹ‪264 -251 :‬‬

‫‪‬א‪‬א‪‬א‪‬א‪ ‬‬ ‫‪ -26‬ﺘﺎﺭﻴﺦ ﺍﻟﻤﻐﺭﺏ‬ ‫‪ -58‬ﺍﻟﻐﺎﺸﻲ ‪ ،‬ﻤﺼﻁﻔﻰ‬ ‫ﺼﻭﺭﺓ ﻤﻐﺭﺒﻴﺔ ﻟﻺﻤﺒﺭﺍﻁﻭﺭﻴﺔ ﺍﻟﻌﺜﻤﺎﻨﻴﺔ ﺨﻼل ﺍﻟﻘﺭﻥ ﺍﻟﺴﺎﺩﺱ ﻋﺸﺭ‬ ‫ﻤﺠﻠﺔ ﺍﻻﺠﺘﻬﺎﺩ ‪ ،‬ﻉ‪1999 ، 44‬ﻡ‬ ‫ﺩﺍﺭ ﺍﻻﺠﺘﻬﺎﺩ ‪ ،‬ﺒﻴﺭﻭﺕ‪1999 ،‬ﻡ‬ ‫ﺹ ﺹ ‪105 -85 :‬‬ ‫‪ -59‬ﻋﺸﺎﻕ ‪ ،‬ﻤﻭﻟﻭﺩ‬ ‫ﻤﺠﻠﺔ ﺍﻻﺠﺘﻬﺎﺩ ‪ ،‬ﻉ‪1994 ، 24‬ﻡ‬ ‫ﺩﺍﺭ ﺍﻻﺠﺘﻬﺎﺩ ‪ ،‬ﺒﻴﺭﻭﺕ‪1994 ،‬ﻡ‬ ‫ﺹ ﺹ‪14 – 7 :‬‬ ‫‪ -27‬ﺘﺎﺭﻴﺦ ﻤﻜﺔ‬ ‫‪ -60‬ﺍﻷﺯﺭﻕ‪ ،‬ﺃﺒﻭ ﺍﻟﻭﻟﻴﺩ ﻤﺤﻤﺩ‬ ‫ﺃﺨﺒﺎﺭ ﻤﻜﺔ ﻭﻤﺎ ﺠﺎﺀ ﻓﻴﻬﺎ ﻤﻥ ﺁﺜﺎﺭ ‪ ،‬ﻁ ‪6‬‬ ‫ﺩﺍﺭ ﺍﻟﺜﻘﺎﻓﺔ ‪ ،‬ﻤﻜﺔ ﺍﻟﻤﻜﺭﻤﺔ‪1994 ،‬ﻡ‬ ‫‪ 392‬ﺹ‪.‬‬ ‫‪ -28‬ﺘﺎﺭﻴﺦ ﺍﻟﻤﻤﺎﻟﻴﻙ‬ ‫‪ -61‬ﺯﻴﺎﺩﺓ‪ ،‬ﻨﻘﻭﻻ‬ ‫ﺍﻵﺜﺎﺭ ﺍﻟﻤﻤﻠﻭﻜﻴﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻓﻲ ﺍﻟﻘﺎﻫﺭﺓ‬ ‫ﺘﺎﺭﻴﺦ ﺍﻟﻌﺭﺏ ﻭﺍﻟﻌﺎﻟﻡ ‪ ،‬ﻉ ‪ ، 186‬ﺃﻏﺴﻁﺱ ‪2000 ،‬ﻡ‬ ‫ﺩﺍﺭ ﺍﻟﻨﺸﺭ ﺍﻟﻌﺭﺒﻴﺔ ‪ ،‬ﺒﻴﺭﻭﺕ ‪2000،‬ﻡ‬ ‫‪ -62‬ﻻﺒﺩﻭﺱ‪ ،‬ﺇﻴﺭﺍ‬ ‫ﻤﺩﻥ ﺇﺴﻼﻤﻴﺔ ﻓﻲ ﻋﻬﺩ ﺍﻟﻤﻤﺎﻟﻴﻙ‬ ‫ﺍﻷﻫﻠﻴﺔ ﻟﻠﻨﺸﺭ ﻭﺍﻟﺘﻭﺯﻴﻊ ‪ ،‬ﺒﻴﺭﻭﺕ‪1987 ،‬ﻡ‬ ‫‪ 317‬ﺹ‪.‬‬

‫‪1423200214‬א‪ ‬‬ ‫‪ -29‬ﺍﻟﺘﺄﺼﻴل ﺍﻹﺴﻼﻤﻲ ﻟﻠﺘﺄﺭﻴﺦ‬ ‫‪ -63‬ﺨﻠﻴل‪ ،‬ﻋﻤﺎﺩ ﺍﻟﺩﻴﻥ‬ ‫ﻓﻲ ﺍﻟﺘﺄﺼﻴل ﺍﻹﺴﻼﻤﻲ ﻟﻠﺘﺄﺭﻴﺦ‬ ‫ﺩﺍﺭ ﺍﻟﻔﺭﻗﺎﻥ ‪ ،‬ﻋﻤﺎﻥ ‪1998 ،‬ﻡ‬ ‫‪ 289‬ﺹ‪.‬‬ ‫‪ -30‬ﺍﻟﺤﻀﺎﺭﺓ‬ ‫‪ -64‬ﺃﺒﻭ ﺨﻠﻴل‪ ،‬ﺸﻭﻗﻲ‬ ‫ﺍﻟﺤﻀﺎﺭﺓ ﺍﻟﻌﺭﺒﻴﺔ ﺍﻹﺴﻼﻤﻴﺔ‬ ‫ﺩﺍﺭ ﺍﻟﻔﻜﺭ ﺍﻟﻌﺭﺒﻲ‪ ،‬ﺒﻴﺭﻭﺕ ‪1994 ،‬ﻡ‬ ‫‪ 688‬ﺹ‪.‬‬ ‫‪ -65‬ﻤﺤﻔﻭﻅ ‪ ،‬ﻋﺒﺩ ﺍﻟﻜﺭﻴﻡ‬ ‫ﻋﺒﻘﺭﻴﺔ ﺍﻟﺤﻀﺎﺭﺓ ﺍﻟﻌﺭﺒﻴﺔ‬ ‫ﺍﻟﺩﺍﺭ ﺍﻟﺠﻤﺎﻫﻴﺭﻴﺔ ﻟﻠﻨﺸﺭ ﻭﺍﻟﺘﻭﺯﻴﻊ ‪ ،‬ﻤﺼﺭﺍﺘﺔ‪1990 ،‬ﻡ‬ ‫‪ 379‬ﺹ‪.‬‬ ‫‪ -66‬ﻓﺭﻴﺤﺎﺕ‪ ،‬ﺤﻜﻤﺕ ﻋﺒﺩ ﺍﻟﻜﺭﻴﻡ‬ ‫ﻤﺩﺨل ﺇﻟﻰ ﺘﺎﺭﻴﺦ ﺍﻟﺤﻀﺎﺭﺓ ﺍﻟﻌﺭﺒﻴﺔ ﺍﻹﺴﻼﻤﻴﺔ‬ ‫ﺩﺍﺭ ﺍﻟﺸﺭﻭﻕ ‪ ،‬ﻋﻤﺎﻥ‪1989 ،‬ﻡ‬ ‫‪186‬ﺹ‪.‬‬ ‫‪ -67‬ﺍﻟﻁﻭﻴل ‪ ،‬ﺘﻭﻓﻴﻕ‬ ‫ﺍﻟﺤﻀﺎﺭﺓ ﺍﻹﺴﻼﻤﻴﺔ ﻭﺍﻟﺤﻀﺎﺭﺓ ﺍﻷﻭﺭﺒﻴﺔ‬ ‫ﻤﻜﺘﺒﺔ ﺍﻟﺘﺭﺍﺙ ﺍﻹﺴﻼﻤﻲ ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ‬ ‫‪ 176‬ﺹ‪.‬‬ ‫‪ -68‬ﺍﻟﺸﻜﻌﺔ‪ ،‬ﻤﺼﻁﻔﻰ‬ ‫ﻤﻌﺎﻟﻡ ﺍﻟﺤﻀﺎﺭﺓ ﺍﻹﺴﻼﻤﻴﺔ‪ ،‬ﻁ‪5‬‬

‫‪‬א‪‬א‪‬א‪‬א‪ ‬‬ ‫ﺩﺍﺭ ﺍﻟﻌﻠﻡ ﻟﻠﻤﻼﻴﻴﻥ ‪ ،‬ﺒﻴﺭﻭﺕ ‪1987 ،‬ﻡ‬ ‫‪ 350‬ﺹ‬ ‫‪ -69‬ﺭﺴﻼﻥ‪ ،‬ﻋﺒﺩ ﺍﻟﻤﻨﻌﻡ‬ ‫ﺍﻟﺤﻀﺎﺭﺓ ﺍﻹﺴﻼﻤﻴﺔ ﻓﻲ ﺼﻘﻠﻴﺔ ﻭﺠﻨﻭﺏ ﻟﺒﻨﺎﻥ‬ ‫ﺘﻬﺎﻤﺔ ﻟﻠﻨﺸﺭ ‪ ،‬ﺠﺩﺓ ‪1980 ،‬ﻡ‬ ‫‪ 347‬ﺹ‪.‬‬ ‫‪ -70‬ﻀﻨﺎﻭﻱ ‪ ,‬ﻤﺤﻤﺩ ﻋﻠﻲ‬ ‫ﻤﻘﺩﻤﺎﺕ ﻓﻲ ﻓﻬﻡ ﺍﻟﺤﻀﺎﺭﺓ ﺍﻹﺴﻼﻤﻴﺔ‬ ‫ﺍﻻﺘﺤﺎﺩ ﺍﻹﺴﻼﻤﻲ ﺍﻟﻌﺎﻟﻤﻲ ﻟﻠﻤﻨﻅﻤﺎﺕ ﺍﻟﻁﻼﺒﻴﺔ ‪ ،‬ﺍﻟﻜﻭﻴﺕ ‪1983 ،‬ﻡ‬ ‫‪ 115‬ﺹ‬ ‫‪ -71‬ﻤﺴﻘﺎﻭﻱ ‪ ،‬ﻋﻤﺭ ﻜﺎﻤل‬ ‫ﻭﺤﺩﺓ ﺍﻟﺤﻀﺎﺭﺓ‬ ‫ﺩﺍﺭ ﺍﻟﻔﻜﺭ ‪ ،‬ﺩﻤﺸﻕ‪1988 ،‬ﻡ‬ ‫‪ 167‬ﺹ‪.‬‬ ‫‪ -72‬ﺩﻴﻭﺭﺍﻨﺕ ‪ ،‬ﻭﹺل ﻭﺍﻴﺭﻴل‬ ‫ﻗﺼﺔ ﺍﻟﺤﻀﺎﺭﺓ ‪ ،‬ﺝ ‪42 -1‬‬ ‫ﺩﺍﺭ ﺍﻟﻔﻜﺭ ‪ ،‬ﺒﻴﺭﻭﺕ ‪1988 ،‬ﻡ‬ ‫‪ -31‬ﺴﻘﻭﻁ ﺍﻟﻘﺴﻁﻨﻁﻴﻨﻴﺔ‬ ‫‪ -73‬ﺍﻟﻁﺤﺎﻭﻱ‪ ،‬ﺤﺎﺘﻡ‬ ‫ﺍﻗﺘﺤﺎﻡ ﺍﻟﻌﺜﻤﺎﻨﻴﻴﻥ ﻟﻠﻘﺴﻁﻨﻁﻴﻨﻴﺔ‬ ‫ﻤﺠﻠﺔ ﺍﻻﺠﺘﻬﺎﺩ ‪ ،‬ﻉ‪1999 ، 42، 41‬ﻡ‬ ‫ﺩﺍﺭ ﺍﻻﺠﺘﻬﺎﺩ ‪ ،‬ﺒﻴﺭﻭﺕ‪1999 ،‬ﻡ‬ ‫ﺹ ﺹ‪230 -193 :‬‬

‫‪1423200214‬א‪ ‬‬ ‫‪ -32‬ﻋﺼﺭ ﺍﻟﺨﻠﻔﺎﺀ ﺍﻟﺭﺍﺸﺩﻴﻥ‬ ‫‪ -74‬ﺍﻟﺴﻴﻭﻁﻲ‪ ،‬ﺠﻼل ﺍﻟﺩﻴﻥ‬ ‫ﺘﺎﺭﻴﺦ ﺍﻟﺨﻠﻔﺎﺀ‬ ‫ﺩﺍﺭ ﺍﻟﻔﻜﺭ ‪ ،‬ﺒﻴﺭﻭﺕ‬ ‫‪ 484‬ﺹ‪.‬‬ ‫‪ – 54‬ﺍﻟﻨﺒﺭﺍﻭﻱ ‪ ،‬ﻓﺘﺤﻴﺔ ﻋﺒﺩ ﺍﻟﻔﺘﺎﺡ‬ ‫ﻋﺼﺭ ﺍﻟﺨﻠﻔﺎﺀ ﺍﻟﺭﺍﺸﺩﻴﻥ ‪ ،‬ﻁ‪3‬‬ ‫ﺍﻟﺩﺍﺭ ﺍﻟﺴﻌﻭﺩﻴﺔ ﻟﻠﻨﺸﺭ ﻭﺍﻟﺘﻭﺯﻴﻊ ‪ ،‬ﺠﺩﺓ ‪1994 ،‬ﻡ‬ ‫‪ 341‬ﺹ‪.‬‬ ‫‪ -33‬ﻓﻠﺴﻔﺔ ﺍﻟﺘﺎﺭﻴﺦ‬ ‫‪ -76‬ﺒﻭﺘﺸﻴﺵ ‪ ،‬ﺇﺒﺭﺍﻫﻴﻡ ﺍﻟﻘﺎﺩﺭﻱ‬ ‫ﺘﺠﺩﻴﺩ ﺍﻟﺘﺎﺭﻴﺦ ﺍﻹﺴﻼﻤﻲ ‪ :‬ﻜﻴﻑ ﻭﻤﻥ ﺃﻴﻥ ﻴﺒﺩﺃ؟‬ ‫ﻤﺠﻠﺔ ﺍﻻﺠﺘﻬﺎﺩ ‪ ،‬ﻉ‪1994 ،22‬ﻡ‬ ‫ﺩﺍﺭ ﺍﻻﺠﺘﻬﺎﺩ ‪ ،‬ﺒﻴﺭﻭﺕ ‪1994 ،‬ﻡ‬ ‫ﺹ ﺹ‪145 – 31 :‬‬ ‫‪ -77‬ﺍﻟﺴﻴﺩ‪ ،‬ﺭﻀﻭﺍﻥ‬ ‫ﺍﻟﺘﺎﺭﻴﺦ ﻭﺍﻻﺴﺘﺤﺎﻟﺔ ﻓﻲ ﺍﻟﺘﺤﻭﻻﺕ ﺍﻟﺘﺎﺭﻴﺨﻴﺔ ﻭﻓﻲ ﺍﻟﻭﻋﻲ ﺒﻬﺎ‪.‬‬ ‫ﻤﺠﻠﺔ ﺍﻻﺠﺘﻬﺎﺩ ‪ ،‬ﻉ‪1994 ،24‬ﻡ‬ ‫ﺩﺍﺭ ﺍﻻﺠﺘﻬﺎﺩ ‪ ،‬ﺒﻴﺭﻭﺕ ‪1994 ،‬ﻡ‬ ‫ﺹ ﺹ‪15 -5 :‬‬ ‫‪ -78‬ﺒﺩﺭ ‪ ،‬ﺃﺤﻤﺩ ﻤﺤﻤﻭﺩ‬ ‫ﺘﻔﺴﻴﺭ ﺍﻟﺘﺎﺭﻴﺦ ) ﻤﻥ ﺍﻟﻔﺘﺭﺓ ﺍﻟﻜﻼﺴﻴﻜﻴﺔ ﺇﻟﻰ ﺍﻟﻔﺘﺭﺓ ﺍﻟﻤﻌﺎﺼﺭﺓ (‬ ‫ﻋﺎﻟﻡ ﺍﻟﻔﻜﺭ ‪ ،‬ﻉ‪ ، 4‬ﻤﺞ ‪ ، 29‬ﺃﺒﺭﻴل‪ -‬ﻴﻭﻨﻴﻭ ‪2001‬ﻡ‬ ‫ﺍﻟﻤﺠﻠﺱ ﺍﻟﻭﻁﻨﻲ ﻟﻠﺜﻘﺎﻓﺔ ﻭﺍﻟﻔﻨﻭﻥ ﻭﺍﻵﺩﺍﺏ ‪ ،‬ﺍﻟﻜﻭﻴﺕ ‪2001 ،‬ﻡ‬

‫‪‬א‪‬א‪‬א‪‬א‪ ‬‬ ‫ﺹ ﺹ‪40 – 7 :‬‬ ‫‪ -79‬ﻭﺍﻓﻕ ‪ ،‬ﻋﺒﺩ ﺍﻟﻜﺭﻴﻡ‬ ‫ﺍﻻﺘﺠﺎﻫﺎﺕ ﺍﻟﺴﺎﺌﺩﺓ ﻓﻲ ﻜﺘﺎﺒﺔ ﺍﻟﺘﺎﺭﻴﺦ‬ ‫ﻋﺎﻟﻡ ﺍﻟﻔﻜﺭ ‪ ،‬ﻉ‪ ، 4‬ﻤﺞ ‪ ، 29‬ﺃﺒﺭﻴل‪ -‬ﻴﻭﻨﻴﻭ ‪2001‬ﻡ‬ ‫ﺍﻟﻤﺠﻠﺱ ﺍﻟﻭﻁﻨﻲ ﻟﻠﺜﻘﺎﻓﺔ ﻭﺍﻟﻔﻨﻭﻥ ﻭﺍﻵﺩﺍﺏ ‪ ،‬ﺍﻟﻜﻭﻴﺕ ‪2001 ،‬ﻡ‬ ‫ﺹ ﺹ ‪70 – 55 :‬‬ ‫‪ -80‬ﺍﻟﺘﻤﻴﻤﻲ ‪ ،‬ﻋﺒﺩ ﺍﻟﻤﺎﻟﻙ‬ ‫ﺍﻟﻤﻭﻀﻭﻋﻴﺔ ﻭﺍﻟﺫﺍﺘﻴﺔ ﻓﻲ ﺍﻟﻜﺘﺎﺒﺔ ﺍﻟﺘﺎﺭﻴﺨﻴﺔ ﺍﻟﻤﻌﺎﺼﺭﺓ‬ ‫ﻋﺎﻟﻡ ﺍﻟﻔﻜﺭ ‪ ،‬ﻉ‪ ، 4‬ﻤﺞ ‪ ، 29‬ﺃﺒﺭﻴل‪ -‬ﻴﻭﻨﻴﻭ ‪2001‬ﻡ‬ ‫ﺍﻟﻤﺠﻠﺱ ﺍﻟﻭﻁﻨﻲ ﻟﻠﺜﻘﺎﻓﺔ ﻭﺍﻟﻔﻨﻭﻥ ﻭﺍﻵﺩﺍﺏ ‪ ،‬ﺍﻟﻜﻭﻴﺕ ‪2001 ،‬ﻡ‬ ‫ﺹ ﺹ ‪84 – 71 :‬‬ ‫‪ -81‬ﺃﺒﻭ ﺍﻟﺴﻌﻭﺩ ‪ ،‬ﻋﻁﻴﺎﺕ‬ ‫ﺍﻟﻭﻋﻲ ﺍﻟﺘﺎﺭﻴﺨﻲ ﺒﻴﻥ ﺍﻟﺤﺎﻀﺭ ﻭﺍﻟﻤﺴﺘﻘﺒل‬ ‫ﻋﺎﻟﻡ ﺍﻟﻔﻜﺭ ‪ ،‬ﻉ‪ ، 4‬ﻤﺞ ‪ ، 29‬ﺃﺒﺭﻴل‪ -‬ﻴﻭﻨﻴﻭ ‪2001‬ﻡ‬ ‫ﺍﻟﻤﺠﻠﺱ ﺍﻟﻭﻁﻨﻲ ﻟﻠﺜﻘﺎﻓﺔ ﻭﺍﻟﻔﻨﻭﻥ ﻭﺍﻵﺩﺍﺏ ‪ ،‬ﺍﻟﻜﻭﻴﺕ ‪2001 ،‬ﻡ‬ ‫ﺹ ﺹ ‪108 – 85 :‬‬ ‫‪ -82‬ﻜﺏ‬ ‫ﻋﻠﻡ ﺍﻟﺘﺎﺭﻴﺦ‬ ‫ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻠﺒﻨﺎﻨﻲ ‪ ،‬ﺒﻴﺭﻭﺕ ‪1981 ،‬ﻡ‬ ‫‪ 132‬ﺹ‬ ‫‪ – 83‬ﺍﻟﻜﺘﺒﻲ ‪ ،‬ﻤﺤﻤﺩ ﺒﻥ ﺸﺎﻜﺭ‬ ‫ﻋﻴﻭﻥ ﺍﻟﺘﻭﺍﺭﻴﺦ‬ ‫‪ 356‬ﺹ‪.‬‬ ‫‪-84‬ﻤﺴﻌﻭﺩ ‪ ،‬ﺠﻤﺎل ﻋﺒﺩ ﺍﻟﻬﺎﺩﻱ‬

‫‪1423200214‬א‪ ‬‬ ‫ﻤﻨﻬﺞ ﻜﺘﺎﺒﺔ ﺍﻟﺘﺎﺭﻴﺦ ﺍﻹﺴﻼﻤﻲ ﻟﻤﺎﺫﺍ ؟ ﻭﻜﻴﻑ ؟ ‪ ،‬ﻁ‪3‬‬ ‫ﺩﺍﺭ ﺍﻟﻭﻓﺎﺀ ‪ ،‬ﺍﻟﻤﻨﺼﻭﺭﺓ ‪1994 ،‬ﻡ‬ ‫‪ 268‬ﺹ‪.‬‬ ‫‪ -34‬ﻨﻬﺎﻴﺔ ﺍﻟﺘﺎﺭﻴﺦ‬ ‫‪-85‬ﻤﻼﻋﺏ ‪ ،‬ﻨﻬﻰ‬ ‫ﻨﻬﺎﻴﺔ ﺍﻟﺘﺎﺭﻴﺦ ﻋﻨﺩ ﻓﻭﻜﻭﻴﺎﻤﺎ – ﻨﻅﺭﺓ ﻨﻘﺩﻴﺔ‬ ‫ﺘﺎﺭﻴﺦ ﺍﻟﻌﺭﺏ ﻭﺍﻟﻌﺎﻟﻡ ‪ ،‬ﻉ‪ ، 175‬ﺴﺒﺘﻤﺒﺭ ‪1998 ،‬ﻡ‬ ‫ﺩﺍﺭ ﺍﻟﻨﺸﺭ ﺍﻟﻌﺭﺒﻴﺔ ‪ ،‬ﺒﻴﺭﻭﺕ ‪1998 ،‬ﻡ‬ ‫ﺹ ﺹ‪77 -64:‬‬ ‫‪ -86‬ﻓﻭﻜﻭﻴﺎﻤﺎ ‪ ،‬ﻓﺭﺍﻨﺴﻴﺱ‬ ‫ﻨﻬﺎﻴﺔ ﺍﻟﺘﺎﺭﻴﺦ‬ ‫ﺩﺍﺭ ﺍﻟﻌﻠﻭﻡ ﺍﻟﻌﺭﺒﻴﺔ ‪ ،‬ﺒﻴﺭﻭﺕ‪1993 ،‬ﻡ‬ ‫‪ 280‬ﺹ‪.‬‬

‫‪60‬‬

‫ﺇﺴﻤﺎﻋﻴل‪ ،‬ﻤﺤﻤﺩ‬

‫‪62‬‬

‫ﺍﺒﻥ ﺃﻋﺜﻡ‪ ،‬ﺃﺤﻤﺩ‬

‫‪8‬‬

‫ﺇﻤﻴﺭ‪ ،‬ﻜﻭﻟﻴﻴﺭ‬

‫‪39‬‬

‫ﺇﻴﻔﺎﻨﻭﻑ‪ ،‬ﻨﻴﻘﻭﻻﻱ‬

‫‪30‬‬

‫)ﺏ(‬ ‫ﺒﺎﺭﺍﻜﻠﻭ‪ ،‬ﺠﻔﺭﻱ‬

‫‪1‬‬

‫ﺒﺎﺸﺭﻱ‪ ،‬ﻤﺤﺠﻭﺏ ﻋﻤﺭ‬

‫‪48‬‬

‫ﺒﺨﻴﺕ‪ ،‬ﺠﻌﻔﺭ ﻤﺤﻤﺩ ﻋﻠﻲ‬

‫‪49‬‬

‫ﺒﺩﺭ‪ ،‬ﺃﺤﻤﺩ ﻤﺤﻤﻭﺩ‬

‫‪78‬‬

‫ﺍﻟﻨﺒﺭﺍﻭﻯ‬

‫‪75‬‬

‫ﺍﻟﺒﻼﺫﺭﻱ‪ ،‬ﺃﺤﻤﺩ ﺒﻥ ﻴﺤﻲ ﺒﻥ ﺼﺎﺒﺭ‬

‫‪9‬‬

‫ﺒﻭﺘﺸﻴﺵ‪ ،‬ﺇﺒﺭﺍﻫﻴﻡ ﺍﻟﻘﺎﺩﺭﻱ‬

‫‪76‬‬

‫)ﺕ(‬ ‫ﺍﻟﺘﻤﻴﻤﻲ‪ ،‬ﺤﻤﺯﺓ ﺒﻥ ﺃﺴﺩ‬

‫‪21‬‬

‫ﺍﻟﺘﻤﻴﻤﻲ‪ ،‬ﻋﺒﺩ ﺍﻟﻤﺎﻟﻙ‬

‫‪80‬‬

‫)ﺡ(‬ ‫ﺍﻟﺠﺭﺍﺩ‪ ،‬ﺨﻠﻑ ﻤﺤﻤﺩ‬

‫‪24‬‬

‫ﺍﻟﺤﺴﻥ‪ ،‬ﻤﻭﺴﻰ ﺍﻟﻤﺒﺎﺭﻙ‬

‫‪20‬‬

‫ﺤﺴﻥ‪ ،‬ﻴﻭﺴﻑ ﻓﻀل‬

‫‪47‬‬

‫ﺤﺎﺝ ﺤﻤﺩ‪ ،‬ﻤﺤﻤﺩ ﺃﺒﻭ ﺍﻟﻘﺎﺴﻡ‬

‫‪46‬‬

‫‪70‬‬ ‫‪33‬‬

‫)ﺥ(‬ ‫ﺍﺒﻥ ﺨﻠﺩﻭﻥ‪ ،‬ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ‬

‫‪19‬‬

‫)ﺥ(‬ ‫ﺃﺒﻭ ﺨﻠﻴل ﺸﻭﻗﻲ‬ ‫ﺨﻠﻴل‪ ،‬ﻋﻤﺎﺩ ﺍﻟﺩﻴﻥ‬

‫‪64‬‬ ‫‪63، 16‬‬

‫)ﺩ(‬ ‫ﺍﻟﺩﻴﺏ‪ ،‬ﻋﺒﺩ ﺍﻟﻌﻅﻴﻡ ﻤﺤﻤﻭﺩ‬

‫‪13‬‬

‫ﺩﻴﻭﺭﺍﻨﺕ‪ ،‬ﻭﹺل ﻭﺍﻴﺭﻴل‬

‫‪72‬‬

‫)ﺭ(‬ ‫ﺍﻟﺭﺒﻴﻌﻭ‪ ،‬ﺘﺭﻜﻲ ﻋﻠﻲ‬ ‫ﺭﺴﻼﻥ‪ ،‬ﻋﺒﺩ ﺍﻟﻤﻨﻌﻡ‬

‫‪2،3‬‬ ‫‪69‬‬

‫)ﺭ(‬ ‫ﺯﻴﺎﺩﺓ‪ ،‬ﻨﻘﻭﻻ‬ ‫ﺯﻴﺘﻭﻥ‪ ،‬ﻋﺎﺩل‬

‫‪61 ،35 ،29‬‬ ‫‪23‬‬

‫)ﺱ(‬ ‫ﺴﺎﺭﺘﻭﻥ‪ ،‬ﺠﻭﺭﺝ‬

‫‪53‬‬

‫ﺴﺭﻭﺭ‪ ،‬ﻤﺤﻤﺩ ﺠﻤﺎل ﺍﻟﺩﻴﻥ‬

‫‪43‬‬

‫ﺃﺒﻭ ﺍﻟﺴﻌﻭﺩ‪ ،‬ﻋﻁﻴﺎﺕ‬

‫‪81‬‬

‫ﺍﻟﺴﻠﻤﻲ‪ ،‬ﻤﺤﻤﺩ ﺒﻥ ﺼﺎﻤل‬

‫‪14‬‬

‫ﺴﻠﻴﻤﺎﻥ‪ ،‬ﺤﺴﻴﻥ ﻤﺤﻤﺩ‬

‫‪28‬‬

‫ﺍﻟﺴﻴﺩ‪ ،‬ﺭﻀﻭﺍﻥ‬

‫‪77‬‬

‫ﺍﻟﺴﻴﺩ‪ ،‬ﺴﻴﺩ ﻤﺤﻤﺩ‬

‫‪57‬‬

‫‪5‬‬ ‫‪74‬‬

‫)ﺵ(‬ ‫ﺍﻟﺸﻜﻌﺔ‪ ،‬ﻤﺼﻁﻔﻰ‬

‫‪68‬‬

‫ﺸﻠﺒﻲ‪ ،‬ﻋﺒﺩ ﺍﻟﻭﺩﻭﺩ ﺇﺒﺭﺍﻫﻴﻡ‬

‫‪45‬‬

‫ﺸﻠﻕ‪ ،‬ﺍﻟﻔﻀل‬

‫‪31‬‬

‫ﺸﻴﺸﺔ‪ ،‬ﻨﻭﺍل ﺴﺭﺍﺝ‬

‫‪17‬‬

‫)ﺹ(‬ ‫ﺼﻘﺭ‪ ،‬ﻨﺎﺩﻴﺔ ﺤﺴﻨﻲ‬

‫‪25‬‬

‫)ﺽ(‬ ‫ﻀﺒﻴﻊ‪ ،‬ﺼﻼﺡ‬ ‫ﻀﻨﺎﻭﻯ ﻤﺤﻤﺩ ﻋﻠﻲ‬ ‫ﺍﻟﻁﺒﺭﻱ‪ ،‬ﻤﺤﻤﺩ ﺒﻥ ﺠﺭﻴﺭ‬

‫‪38‬‬ ‫‪70 ، 51‬‬ ‫‪50‬‬

‫ﺍﻟﻁﺤﺎﻭﻱ‪ ،‬ﺤﺎﺘﻡ‬

‫‪73‬‬

‫ﺍﻟﻁﻭﻴل‪ ،‬ﺘﻭﻓﻴﻕ‬

‫‪67‬‬

‫)ﻉ(‬ ‫ﻋﺜﻤﺎﻥ‪ ،‬ﻋﺜﻤﺎﻥ ﻋﺒﺩﺓ‬

‫‪12‬‬

‫ﻋﺸﺎﻕ‪ ،‬ﻤﻭﻟﻭﺩ‬

‫‪59‬‬

‫ﺍﻟﻌﺵ‪ ،‬ﻴﻭﺴﻑ‬

‫‪26‬‬

‫ﺍﻟﻌﻠﻲ‪ ،‬ﺼﺎﻟﺢ ﺃﺤﻤﺩ‬

‫‪18‬‬

‫)ﻍ(‬ ‫ﺍﻟﻐﺎﺸﻲ‪ ،‬ﻤﺼﻁﻔﻰ‬

‫‪58‬‬

‫ﺍﻟﻐﻤﺭﻱ‪ ،‬ﻤﺤﻤﺩ ﺒﻬﺎﺀ ﺍﻟﺩﻴﻥ‬

‫‪44‬‬

‫ﻏﻨﻴﻡ‪ ،‬ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ‬

‫‪27‬‬

‫‪7‬‬

‫)ﻑ(‬ ‫ﻓﺭﻴﺤﺎﺕ‪ ،‬ﺤﻜﻤﺕ ﻋﺒﺩ ﺍﷲ‬

‫‪66‬‬

‫ﻓﺭﻴﺩ‪ ،‬ﻤﺤﻤﺩ‬

‫‪42‬‬

‫ﻓﻭﻜﻭﻴﺎﻤﺎ‪ ،‬ﻓﺭﺍﻨﺴﻴﺱ‬

‫‪86‬‬

‫)ﻕ(‬ ‫ﻗﻁﺏ‪ ،‬ﺴﻴﺩ‬

‫‪15‬‬

‫ﻗﻁﺏ‪ ،‬ﻤﺤﻤﺩ‬

‫‪10‬‬

‫ﺍﺒﻥ ﺍﻟﻘﻭﻁﻴﺔ‬

‫‪6‬‬

‫ﻜﹸﺏ‬

‫‪82‬‬

‫ﺍﻟﻜﺘﺒﻲ‪ ،‬ﻤﺤﻤﺩ ﺒﻥ ﺸﺎﻜﺭ‬

‫‪83‬‬

‫ﻜﻤﺎل‪ ،‬ﺃﺤﻤﺩ ﻋﺎﺩل‬

‫‪56‬‬

‫ﻜﻭﺜﺭﺍﻨﻲ‪ ،‬ﻭﺠﻴﻪ‬

‫‪34‬‬

‫ﻻﻴﺩﻭﺱ‪ ،‬ﺇﻴﺭﺍ‬

‫‪62‬‬

‫)ﻡ(‬ ‫ﻤﺤﺴﻥ‪ ،‬ﺸﻔﻴﻕ‬

‫‪37‬‬

‫ﻤﺤﻔﻭﻅ‪ ،‬ﻋﺒﺩ ﺍﻟﻜﺭﻴﻡ‬

‫‪65‬‬

‫ﻤﺤﻤﺩ‪ ،‬ﺤﻨﺎﻭﻱ‬

‫‪4‬‬

‫ﺍﻟﻤﺩﺭﺴﻲ‪ ،‬ﻤﺤﻤﺩ ﺘﻘﻲ‬

‫‪11‬‬

‫ﻤﺭﻋﻲ‪ ،‬ﻋﻴﺩ‬

‫‪54‬‬

‫ﻤﺴﻌﻭﺩ‪ ،‬ﺠﻤﺎل ﻋﺒﺩ ﺍﻟﻬﺎﺩﻱ‬

‫‪84‬‬

‫ﻤﺴﻘﺎﻭﻱ‪ ،‬ﻋﻤﺭ ﻜﺎﻤل‬

‫‪71‬‬

‫ﻤﺼﻁﻔﻰ‪ ،‬ﺃﺤﻤﺩ ﻋﺒﺩ ﺍﻟﺭﺤﻴﻡ‬

‫‪41‬‬

‫ ﺸﺎﻜﺭ‬،‫ﻤﺼﻁﻔﻰ‬

‫ ﻨﻬﻰ‬،‫ﻤﻼﻋﺏ‬

‫ ﺯﻜﻲ‬،‫ﺍﻟﻤﻴﻼﺩ‬ (‫)ﻥ‬

،‫ﺍﻟﻨﺒﺭﺍﻭﻱ‬ (‫)ﻫـ‬

‫ ﺃﻭﺭﻴﻴل‬،‫ﻫﺎﻴﺩ‬

‫ ﻤﺤﻤﺩ ﻋﺒﺩ ﺍﻟﻠﻁﻴﻑ‬،‫ﻫﺭﻴﺩﻱ‬ (‫)ﻭ‬

‫ ﻋﺒﺩ ﺍﻟﻜﺭﻴﻡ‬،‫ﻭﺍﻓﻕ‬

‫ ﻋﺒﺩ ﺍﻟﻐﻨﻲ‬،‫ﻴﻌﻘﻭﺏ‬

 ‫א‬1423200214 Subject Headings

Historical Materials.

Historical Truth.

Humanistic History.

Metaphysics and History.

Methods of History.

History of Africa.

History of Al-Andalus.

History of Al- Tabari.

8- 16

History of America.

History of Anthropology.

History of Arab Peoples.

History of Asia

20-21

M. History of Bosnia.

History of British.

History of Egypt.

History of Ethiopia.

History of India

26-27

History of Iran.

28-29

History of Islam

30-38

History of Knowledge.

History of Kosovo.

40-41

History of Marxism.

42-44

W. History of Moriscos.

History of Ottoman Empire.

History of Palestine.

History of Philosophy.

48-52

AA. History of Religions.

BB. History of Syria.

CC. History of Women.

55-56

DD. History of the World.

(A) Historical Materials (Book Review) 1/ Murray, Patrick The Violence of Abstraction: The Analytic Foundation of Historical Materialism (by/ Derek Sayer) Ph.S.S., vol.20, No.1, Mar. 1990 Sage Pubs., London,1990 Pp.127-131 (B) Historical Truth 2/ Spence, Donald P. Saying Goodbye to Historical Truth.

 ‫א‬1423200214 Ph.S.S., vol.21, No.2, June 1991 Sage pub., London, 1991 Pp.245-252 (C) Humanistic History. 3/ Porter, Theodore M. The Use of Humanistic History. Philosophy of the Social Sciences vol.21, No.2, June, 1991 Sage pub., London,1991 Pp.214-222 (D) Metaphysics and History (Review Essay) 4/ Giovani, George Di Metaphysics and History in Hegel PH. S.S., vol.26, No.1, Mar. 1996 Sage Periodicals Press, London, 1996 Pp. 124-132 (E) Methods of History (Review Essay) 5/ Adam, A.M.

 ‫א‬‫א‬‫א‬‫א‬ On the Method of History. Ph.S.S., vol.29, No.2, June, 1999 Sage Pubs., London, 1999 Pp.315-324 (F) History of Africa (Book Review) 6/ Hrbek, I. General History of A frica.vol.111, by/Norris H.T. JIS, vol.4, No.2, July, 1993 Oxford Univ.Press, London, 1993 Pp.261-263 (G) History of Al-Andalus . (Book Review) 7/ Kennedy, Hugh Muslim Spain and Portugal Political History of Al- andalus. (By/Harvey L.P. J.I.S., vol.10, No.3, Sep.1999 Oxford Un. Press, London, 1999 PP.317-318

 ‫א‬1423200214 (H) History of Al-Tabari . (Books Review) 8/ Morong, Michael G. The History of Al-Tabari, vol.xv111: Between Civil Wars, by/ Adel Salama Jis, vol. 3,No. 2, July, 1992 Oxford university Press, London, 1992 PP. 233-235 9/ Saliba, George . The History of Al- Tabari, vol.xxxv: the Crisis of the Abbasid Caliphate, by/Abu Arabi Ibrahim J.I.S., vol.3, No.2, July, 1992 Oxford uni. Press, London, 1992 Pp. 236-238 10/ Perlmann, Moshe The History of Al-Tabari, vol.,iv by/Tayob Abdul Kader JIS, vol. 3, No.2, July 1992 Oxford Un. Press, London, 1992 Pp. 238-240 11/ Watt, Montgomery W. The History of Al-Tabari, vols.vi and vii, by/Nadvi Salman S. JIS, vol.3, No.1, January, 1992

 ‫א‬‫א‬‫א‬‫א‬ Oxford Un. Press, 1992 Pp. 114-116 12/ Hinds, Martin The History of Al- Tabari, vol. xii, by/Johns, A.H. JIS, vol. 4,No. 1,Jan. 1993 Oxford Un. Press, London, 1993 Pp. 89-91 13/ Poona, wala Ismail K. The History of Al- Tabari, vol.ix, by/Khan Zafarul Islam JIS, vol. 4,No.1, Jan.1993 Oxford Un. Press, London,1993 Pp. 91-92 14/ Kraemer, J.I The History of Al- Tabari, vol.xxxiv, by/Shama Najah JIS, vol.4, No. 1 Jan. 1993 Oxford Un. Press, London, 1993 Pp. 92-94 15/ Fishbein, Michael The History of Al- Tabari, vol.xxi, by/Usain Salma JIS, vol.5, No. 2, July 1994 Oxford Un. Press, London, 1994 Pp. 280- 282 16/ Blankinship, Khalid Yahya

 ‫א‬1423200214 The History of Al- Tabari, vol.xxv, by/Hafez Sabry JIS, vol. 5, No. 2, July, 1994 Oxford Un. Press, London, 1994 Pp. 283-285 (I) History of America (Book Review) 17/ Fox, Martin Stuart That Noble Dream: The “Objectivity Question “ and the American Historical Profession, by/Peter Novick Ph.S.S., vol. 21,No.2, June 1991 Sage Pubs., London, 1991 Pp. 287-290 (J) History of Anthropology (Article Review) 18/ Jarvie, I.C. Recent Work in the History of Anthropology and its Historiographic Problems Ph.S.S. vol.19, No.3, Sep. 1989 Wilfrid Laurier University Press, London, 1989 Pp. 345-375

 ‫א‬‫א‬‫א‬‫א‬ (K) History of Arab Peoples (Book Review) 19/ Hourani, Albert A History of Arab Peoples. By/ Voll John O. JIS, vol. 4,No. 1,Jan. 1993 Oxford Un. Press, London, 1993 Pp. 97-99 (L) History of Asia (Books Review) 20/ Soucek, Svat A History of Inner Asia. By /Benedek Peri JIS, vol. 12, No. 2, May 2001 Oxford Un. Press, London, 2001 Pp. 217- 219 21/ Sinor, Denis The Cambridge History of Inner Asia. By/Karpat Kemal JIS, vol. 4, No.2, July 1993 Oxford Un. Press, London, 1993 Pp. 258-261

 ‫א‬1423200214 (M) History of Bosnia 22/ Malcolm, Noel Bosnia: A short History, by/ Ismail Balie JIS, vol.6, No.2, July 1995 Oxford Un. Press, London, 1995 Pp. 288- 289 (N) History of British (Book review) 23/ Malcolm, Noel The Savage within: The Social History of British Anthropology, 18851945,by/ Henrika Kuklick Ph.S.S., vol. 25,No.2, June 1995 Sage Pubs., London, 1995 Pp.250-255 (O) History of Egypt . (Book review) 24/ Petry, Carl F. The Cambridge History of Egypt: vol.1, Islamic Egypt, by/ Bosworth Edmund JIS, vol. 12, No. 3, Sep. 2001

 ‫א‬‫א‬‫א‬‫א‬ Oxford Un. Press, London, 2001 Pp. 331-332 (P) History of Ethiopia 25/ Ahmed, Hussein The Historiography of Islam in Ethiopia JIS, vol. 3, No. 1, Jan. 1992 Oxford Un. Press, London 1992 Pp.15-46 (Q) History of India (Books Review) 26/ Jackson, Peter The Delhi Sultanate: a political and military history. By/Dale Stephen. . JIS, vol. 12, No. 1, Jan. 2001 Oxford Un. Press, London, 2001 Pp: 83- 85 27/ Beach, Milo Cleveland The New Cambridge History of India. By/ Som Prakash Verma JIS, vol. 5, No. 1, Jan. 1994 Oxford Un. Press, London, 1994 Pp.145-147

 ‫א‬1423200214 (R) History of Iran (Books Review) 28/ Avery , P. The Cambridge History of Iran, By/ Richard N. Frye JIS, vol. 5, No. 1, January, 1994 Oxford Un. Press, London, 1994 Pp. 123 – 124 29/ Hambly, P. Avery The Cambridge History of Iran, vol. 7, by / Frye Richard N. JIS, vol. 5, No. 1, Jan .1994 Oxford Un. Press, London, 1994 Pp. 123-125 (S) History of Islam (Books Review) 30 / Rahman, Mushtaqar History of Arab- Islamic Geography (9 Th – 16 Th Century /Sayyid Maqbool Ahmad) Ajiss, vol. 17, No.1, spring 2000 IIIT, Virginia, 2000 31/ Humphreys, R. Stephen. Islamic History. By/Hawting.G.R

AD) by

 ‫א‬‫א‬‫א‬‫א‬ Jis, vol. .4,No. 2, July 1993 Oxford. Un. Press, London1993 Pp.264-265 PP. 264 - 265 (Review Essay) 32/ Mahroof, M.M.M. Toward the Islamization of History Historical Survey AJIS, vol. 17, No. 1, spring, 2000 IIIT, Virginia, 2000 Pp. 65-84 33/ Abul – Fadl, Mona Community, Justice, and Jiad Elements of the Muslim Historical consciousness. JIS, vol. 4,No.1, Sep. 1987 IIIT. Virginia, 1987 Pp. 13-30 34/Bennabi, Malek Islam in History Ajiss, vol. 10, No. 2, summer, 1993 IIIT, Virginia, 1993 Pp. 251-252 35/ Blankenship, Khalid Islamic History Atrame work Inquvry

 ‫א‬1423200214 Ajiss, Vol. 6, No.1, Sep. 1989 IIIT, Virginia, 1989 Pp. 164-166 36/Blankinship, Khalid Islam and World History: Towards a New Periodization Ajiss, vol. 8, No.3, Dec .1991 IIIT, Virginia, 1991 Pp. 423-452 Pp.- 102-103 37/ Fakir, Mohamed S. Towards an Externalist History of Islamic Science Ajiss, vol. 9, No. 2, summer, 1992 IIIT, Virginia, 2000 Pp. 188-201 38/ Osman, Fathi The History of Islam: New Direction Ajiss, vol. 6, No. 2, Dec 1989 IIIT, Virginia, 1989 Pp 289-306 (T) History of Knowledge (Book Review) 39/Adam, A. M.

 ‫א‬‫א‬‫א‬‫א‬ Human Nature and Historical Knowledge, by/Pompa Leon Ph.S.S., vol. 24, No.2, June, 1994 Sage Per., London, 1994 Pp. 250-251 (U) History of Kosovo (Books Review) 40/ Vickers, Miranda Between Serb and Albania: a History of Kosovo, by/Hanioglu .Sukru M. JIS, vol. 11, No. 2, May 2000 Oxford Un-. Press, London, 2000 Pp. 258-260 41/ Malcolm, Noel Kosovo: a Short History, by/ Hanioglu Sukru M. JIS, vol.11, No.2, May 2000 Oxford Un. Press, London, 2000 Pp.257-258 (V) History of Marxism. (Books Review) 42/ Brien, Kevin M.

 ‫א‬1423200214 History

Subjectivity:

The

Transformation

by/Gottlieb Roger S. Ph.S.S., vol. 20, No.2, June, 1990 Sage Pubs. London, 1990 Pp.263-269 43/ Rigby, S.H. Marxism and History: a critical introduction, by/ Isaac Jeffrey C. PH, S.S., vol.19, No.4, Dec. 1989 Sage Pubs. London, 1989 Pp.513-516 44/ Hudelson, Richard Has History Refuted Marxism? Ph.S.S. vol. 23,No.2, 1993 Sage Pubs. , London, 1993 Pp.180-198 (W) History of Moriscos (Review.Article) 45/ Abdallah, Fadel On the Social and Cultural History of the Moriscos AJISS, vol., 3, No.1, Sep. 1996 IIIT. Virginia, 1996

Marxist

Theory,

 ‫א‬‫א‬‫א‬‫א‬ Pp.151-156 (X) History of Ottoman Empire (Books Review) 46/ Macfie, A.L. The End of the Ottoman Empire, 1908-1923. By/ Ahmed Feroz. JIS, vol. 11, No.1, Jan. 2000 Oxford Un. Press, London, 2000 Pp. 98-101 (Y) History of Palestine (Books Review) 47/ Hadwai, Sami A Modern History of Palestine, by/ Suleiman Yasir. JIS, vol. 4, No.1, Jan. 1993 Oxford Un. Press, London, 1993 Pp. 122-123 (Z) History of Philosophy (Books Review) 48/ White Side, Kerry H. Earth and Sky, History and Philosophy, Island Image Impire, by/ John Son Galen A.

 ‫א‬1423200214 Ph.S.S. vol. 22, No. 2, June 1992 Sage Pubs. London, 1992 Pp.271-275 49/ Harris, H.S. Freedom, Truth and History: An Introduction to Hegel’s Philosophy, by/ Houlgate Stephen Ph.S.S., vol. 24,No. 4, Dec. 1994 Sage Pubs. London, 1994 Pp.517-519 50/ Little, Daniel The History and Philosophy of Social Science. By/ Cordon Scott Ph.S.S., vol. 24,No. 2, June. 1994 Sage Pubs. London, 1994 Pp.257-261 51/ Fell, Albert P. Epistemological and Ontological Queries Concerning David Carr’s Time, Narrative History. Ph.S.S., vol. 22,No. 3, Sep. 1992 Sage Pubs. London, 1992 Pp.370-380 52/ Fuller, Steve Is History and Philosophy of Science Withering on the Vine Ph.S.S., vol. 21,No. 2, June. 1991

 ‫א‬‫א‬‫א‬‫א‬ Sage Pubs. London, 1991 Pp.149-174 (AA) History of Religions 53/ Aasi, Ghulam Haider Muslim Contribution to the History of Religions AJISS, vol. 8, No.3, Dec.1991 IIIT, Virginia, 1991 Pp. 409-422 (BB) History of Syria (Book Review) 54/ Douwes, Dick The Ottoman in Syria: a History of Justice and Oppression. By/ Fleet Kate JIS, vol. 12, No.2, May 2001 Oxford Un. Press, London, 2001 Pp.214-217 (CC) History of Women (Books Review)

 ‫א‬1423200214 55/ Jaschok, Maria The History of Women’s Mosques in Chinese Islam. By/Newby L. J. JIS. vol. 12, No. 3, Sep.2001 Oxford Un. Press, London, 2001 Pp.378-380 56/ Keddie, Nikki R. Women in Middle Eastern History. By/ Yamani Mai JIS. vol. 4, No. 1, Jan.1993 Oxford Un. Press, London, 1993 Pp. 140-141 (DD) History of The World 57/ Blankinship, Khalid Islam and World History: Towards a New Periodization. AJISS. Vol. 8, No. 3, Dec. 1991 IIIT, Virginia, 2000 Pp.423-452

2. Abd alla, Fadel

3. Abul-Fadl, Mona

4. Adam, A.M.

5,39

5. Ahmed, Hussein

6. Avery, P.

7. Beach, Milo Cleveland

8. Bennabi, Malik

9. Blankenship, Khalid

57,16,35,36

10. Brien, Kevin M.

11. Douwes, Dick

12. Fakir, Mohamed S.

13. Fell, Albert P.

14. Fishbein, Michael

15. Fox, Martin Stuart

16. Fuller, Steve

17. Giovanni, George

18. Hadwai, Sami

19. Hambley, P. Avery

20. Harris, H. S.

21. Hinds, Martin

22. Hourani, Albert

23. Harbek, T.

24. Hudelson, Richard

 ‫א‬1423200214 25. Humphreys, R. Stephen

26. Isaac, Jeffrey C.

27. Jackson,Peter

28. Jarvie, I.C.

29. Jaschok, Maria

30. Keddie, Nikki R.

31. Kennedy, Hugh

32. Kraemer, J.I.

33. Little,Daniel

34. Macfie, A.L.

35. Macmillan, Robert

36. Mahroof, M. M. M.

37. Malcolm, Noel

22,41

38. Moroney, Michael G.

39. Murray, Patrick

40. Osman, Fathi

41. Perlmann, Moshe

42. Petry, Carl F.

43. Poona, Wala Ismail K.

44. Porter, Theodore

45. Rahman, Mushtataqur

46. Saliba, George

47. Sinor, Denis

48. 49. 50. 51. 52.

20 2 40 11 48

Soucek, Svat Spence, Donald P. Vickers, Miranda Watt, Montgomery W. White Side, Kerry H.

Towards Islamic English

Dr. Ahmed Gasm Elsied

1.What is Islamic English? Islamic English is the English Language modified to enable it to carry Islamic proper nouns and meanings without distortion, and thus to serve the linguistic needs of Muslim users of the English Language . As new notion , Islamic English '' raises three questions : who are the Muslim users of the English Language? What is the nature of the distortion claimed to exist ? What is the needed rectification? A. Who are the Muslim Users of the English Language? Muslim users of the English Language are , first, the Muslim citizens and permanent residents of the English-speaking countries , namely ,the United Kingdom , the United states of America , Canada , Australia ,and New Zealand . To these, the non- citizen Muslim students should be added. The term also includes the Muslim citizens and permanent or transient residents *

Associate Professor: Department of English, Faculty of Education , University of Gezira.

‫ﺃﻭﺭﺍﻕ ﻟﻠﻨﻘﺎ‬

‫ﻫ‬1423 / ‫ﻡ‬2002 ، (1) ‫ ﻋﺪﺩ‬، (4) ‫ ﻠﺪ‬، ‫ﺗﻔﻜﺮ‬

of those countries around the world where English is official Language, such as Pakistan, India, Ceylon, Malaysia, the Philippine in Asia, and Nigeria, Ghana, Uganda, Kenya, Ethiopia, Tanzania and others in Africa and around the globe. Besides the foregoing, the category equally includes all those Muslims , regardless of their country of residence ,who have mastered or acquainted themselves with English language, and who use it as a language of reading and research, for writing and or communication. All together, the number of Muslim users of the English language to whom this essay is addressed amounts to several hundred million people. Finally, to this large number must be added the millions of Muslims who use the non-Islamic Languages --e .g., the Languages of Europe, Asia and Africa, because the rules regarding translation apply to all, and the rules applying to transliteration apply to those Languages which are written in the Latin alphabet . Indeed, some of the considerations of this essay involve the Muslim users of all other Languages that are not based on the Arabic alphabet , thus making the numbers of persons involved far greater than those non-Muslims for whom English is mother tongue. B. The Nature of the Distortion 1. Distortion Through Transliteration

Towards Islamic English

Dr. Ahmed Gasm Elsied

The present situation of the English Language-- when it expresses matters pertaining to Islam, its culture, history and civilization, to the Muslim world or the Muslims , whether used by Muslims or non-Muslims- is chaotic . It constitutes an intellectual and spiritual disaster of the highest magnitude. And it carries a universal injustice against the human spirit. Every Muslim who needs to have his name transliterated into the Latin alphabet must have seen his name spelled in a large variety of ways. Most of these ways mutilate the Muslims’ name beyond recognition. In an English telephone book, for example , or any listing of Muslim names in Latin script, the person wanted may never be found because of the diverse ways of spelling , or because of the abbreviation of the Muslims’ numerous personal names . Such bungling of Muslim names may sometimes be tolerated as insignificant ; or it may even constitute a joke which people take light heartedly. However, in other instances where the name includes a divine attribute, or one of the name of the Prophet “Salla Allah alayhi wa sallam”, the incorrect spelling is not only irritating ; it can be downright blasphemous. A Muslim name is in all likelihood an Arabic name, composed either of one of the names of Allah “Subhanaahu wa ta’ala” or of one of His divine attributes “Sifat ” , or one of the

‫ﺃﻭﺭﺍﻕ ﻟﻠﻨﻘﺎ‬

‫ﻫ‬1423 / ‫ﻡ‬2002 ، (1) ‫ ﻋﺪﺩ‬، (4) ‫ ﻠﺪ‬، ‫ﺗﻔﻜﺮ‬

names of the Prophet “SAAS”, or of one of his epithets , or of the name of another prophet , or of a quality or attribute of that prophet , or of a Qur 'anic term connoting an Islamic value . It is also possible that the name be that of a sahabi “a companion of the Prophet”, or of a great Muslim of the past who has distinguished himself in the service of Islam , whether by his pen or sword , virtue or piety, statesmanship or justice , or any other Islamic value .Or finally , it may be the very name of that value whether as a noun or adjective. In the first week of his life, the Muslim newborn is given his/ her name , in the hope that the child would grow to fulfill the Islamic value which the name indicates; or to emulate the great Muslim predecessor to whom the name refers. Names are dear to their owners, to the parents who chose them and to the peers who have come to recognize each person by that person’s name. Names are surely worthy of respect . Every person is entitled to be called by his /her name; and every name should be honored by correct spelling and pronunciation . This is one of the basic human rights of the Muslim.The Muslim’s name is the index of the person’s Legal personality under the shari'ah. To the outside world, the name is not only a convention ; I .e,., a denoting symbol . It is also a partial definiens of the person

Towards Islamic English

Dr. Ahmed Gasm Elsied

. For instance, it certainly tells the outside world that the person is Muslim .To that person as well as to other Muslim , this fact may well be the most significant aspect of the person’s being . To the attentive outsider, or to a fellow Muslim ; the name also recalls an aspect of Islamic history , of Islamic culture, of Islam itself. Indeed, the name is sometimes informative about Allah “SWT” Himself . when it is connotative of a relationship to Him as in Abd Allah , Abd al Rahman , etc. And it may be informative of the Prophet whose very name one may be carrying. Respect to one’s name is not only respect to one’s own person; it is also respect to the person after whom one is named , or to the Islamic quality connoted by the name. Names are often expressive of a whole history, a whole culture, a whole religion, a whole spiritual realm; and it is these which suffer through misrepresentation or misnaming . Should the name be mutilated, disrespectfully bungled or violated, all that it represents is equally violated . As examples of the above, consider the most obvious and gravest cases .The names Hafiz “ successful

memorizer of the

Qur’an” or Hamid “ praiser of Allah” or khaliq “creater” can easily be misaccented as Hafiz, Hamid or Khaliq. Immediately, they are transformed from meaning an Islamic virtue to

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‫ﻫ‬1423 / ‫ﻡ‬2002 ، (1) ‫ ﻋﺪﺩ‬، (4) ‫ ﻠﺪ‬، ‫ﺗﻔﻜﺮ‬

blasphemy .For no man may be called by a divine name . If the name were conjunction of Abd “servant” and one of the divine names , it would be equally blasphemous to misspell or mispronounce it ; e.g. Abd al Haqq “servant of Allah, the Truth – SWT” as Abd al Hakk “Servant of scratching ”. It would be an equally grave misdeed to drop ,Abd from the name “a popular abbreviation technique” , leaving the divine name standing by itself. If on the other hand , and for the same reason of abbreviation , the divine name is dropped , one is left with the abject Arabic name of, Abd ; i.e., servant or slave without specification of owner or master. In other mutilations, the divine name is dropped, but not its demonstrative al , thus creating the absurd appellation, Abdul or "servant of the ." Next to blasphemy stand those misspelling of the names of God combined with other words to make personal names, such as Mumtaz al Rehman instead of al Rahman; Abd al Gafur “servant of the widean empty” instead of Abd al Ghafur “servant of the Forgiving”; al Aliyy or Ali “the mechanical” instead of al ' Aliyy “the High”. These are followed by misspellings of the names of the Prophet “SAAS”; as Munzir or Monzir “ hurrier, belittler, despiser” instead of Mundhir “warner”; or Muddassir “he in whom something has been plunged by force, as in assassination

Towards Islamic English

Dr. Ahmed Gasm Elsied

with a dagger” instead of Muddaththir “ wrapped in his mantle, of Surah 74:1”. Muslims object strongly to the changing of the name of the Prophet Muhammad to Maumet, which WebsterInternational defines as " a false god or idol arising from a belief that Mohammedan worshipped images of Mohammed, " a puppet; a doll, an image, also an odd figure; aguy -- often a term of abuse " and the derivative " maumetry " which the same dictionary defines as " 1. idolatry, idols, and idol; 2 . the appurtenances of idolatry; 3. Mohammedanism . " Surely, it follows that Muslims ought to insist that the prophet’s name is Muhammad “SAAS”, and not Mahomet, Mohamed, Mohamed, Mohammed, or Maumet. There are of course other names which are removed from Allah “SWT” and His Prophet “SAAS”, though they may be names of the Prophet’s companions or of the great men and women of Islam “RAA” . Such names are held in high honor and esteem by all Muslims. No Muslim may give himself or others the Liberty to tamper with their spelling or pronunciation . And there are still other names which connote an Islamic meaning or value . It is offensive to the Muslim ear which comprehends those meanings and values to receive them bungled and mutilated

‫ﺃﻭﺭﺍﻕ ﻟﻠﻨﻘﺎ‬

‫ﻫ‬1423 / ‫ﻡ‬2002 ، (1) ‫ ﻋﺪﺩ‬، (4) ‫ ﻠﺪ‬، ‫ﺗﻔﻜﺮ‬

from the hands of those who are ignorant of those meanings, whether they are the carriers of these names or others. Muslims are particularly prone to having their beautiful Islamic names mutilated, because of the general ignorance of Arabic or the difficulties of transliteration. Names which have a western equivalent “ Yususf,Yaqub Ishaq, Yunus, Musa, Ibrahim etc .” are hastily changed into their biblical equivalents “Joseph, Jacob, lsaac, Jonah, Moses, Abraham , etc”, without awareness that these biblical personalities represent entirely

different

meanings to the Christian and /or Jew than the Qur anic names do to the Muslim . There are as many ways transliterating Arabic words into the Latin alphabet as there are authors and writers and publishers. Indeed those of one country have followed different ways from those of another country . Within the English speaking world , there has been little success in coordinating and unifying the various

ways.

Some

universities,

Libraries,

educational

institutions and publishing firms have each devised its own way. Some have had more influence than others: the Library of Congress, the American Oriental Society, the Middle East Studies Association, and some major universities, each tried to establish its own way as universal norm for transliteration . None

Towards Islamic English

Dr. Ahmed Gasm Elsied

succeeded , and none proved its viability without question, since each had set its own rules , some of which were quite arbitrary . All were incomplete and inadequate for the English speaking Muslim. The vast majority of transliterated words carry no diacritical marks and thus give occasion for mispronunciation and misaccentuation. Nearly all of them are rendered phonetically according to the colloquial pronunciation . This creates an impossible situation for those who must separate the words in order to understand them . To the Muslim who knows Arabic only through the Qur'an, understanding what is being read or recited becomes a hopelss task . The French orientalists mispronounce the soft as dj, all an endings as the diphthong an, and give a Frenchified ending “de” to all adjectives derived from proper nouns “Abbaside , Fatimide , etc”. 2.Distortion Through Translation Many Arabic words are simply not translatable into English. Many others are rendered into English with difficulty. The desire of Muslims to present their meaning in English is often so strong as to make them Less cautious, and to use words which do not at all do justice to the intended meanings . The orientalists may have used such translations with impunity because for them it is a

‫ﺃﻭﺭﺍﻕ ﻟﻠﻨﻘﺎ‬

‫ﻫ‬1423 / ‫ﻡ‬2002 ، (1) ‫ ﻋﺪﺩ‬، (4) ‫ ﻠﺪ‬، ‫ﺗﻔﻜﺮ‬

foregone conclusion that all Islamic meanings must fit themselves under Western categories . But for the Muslims to imitate the orientalists in their errors and misinterpretations, or to add to these their own, is unacceptable The meanings imbedded in the Arabic Language of the Qur’an are a precious Legacy which no man is at liberty to tamper with or change. Besides the Ludicrous effect the noblest of meanings can sometimes produce when mistranslated, many meanings suffer change, loss or obliteration from consciousness through the translation process . It must be remembered that many of the meanings suffer change, Loss or obliteration from consciousness through the translation process. It must be remembered that many of the meanings of Arabic words and phrases are of divine provenance and may not be separated from their Arabic forms . And when Islamic meanings are altered, transformed and transvalued through translation, it is an irreparable loss to Islam, to the Muslim and to the human spirit. Consider for instance the word salah, which is often translated as “prayer” “Prayer” is any communication with whatever is taken to be one’s god, even if that is an idol . To say that one prays to God, to Jesus that one prays for a juicy apple in the morning or for one’s beloved to recover from sickness, to

Towards Islamic English

Dr. Ahmed Gasm Elsied

pray at any place or time, in any position or under any condition, all these constitute sound English usage . What distortion of salah to translate it as prayer. Being the supreme act of worship in Islam, salah must be held at its five times, for the purposes defined by the shari’ah. It should consist of precise recitations, genuflection’s,

prostration’s,

standings

and

sittings

with

orientation towards the Ka ' bah and should be entered into only after ablutions and a solemn declaration of intention or niyyah. How can all this ever be compressed in a word like "prayer"? Doesn't reason dictate that salah should always be called “salah” " Prayer" corresponds to the meaning of du'a, and may well stand as translation of it . But certainly not for salah. Or consider the term zakah which is often translated as charity, alms, poor-due or alms-giving .All these English terms apply to any act of voluntary, altruistic giving of anything useful in any amount, made with the intention of helping those in need. Such would correspond to the Arabic term sadagah. On the other hand, Zakah is something quite different . It is more of the nature of a public welfare tax, with the specific amount of 2 1/2 per cent of appropriated wealth beyond a certain minimum amount “excluding capital goods, Iands , residence , personal house furnishings and consumer’s goods for domestic use”. Its payment

‫ﺃﻭﺭﺍﻕ ﻟﻠﻨﻘﺎ‬

‫ﻫ‬1423 / ‫ﻡ‬2002 ، (1) ‫ ﻋﺪﺩ‬، (4) ‫ ﻠﺪ‬، ‫ﺗﻔﻜﺮ‬

is religiously and publicly obligatory for all Muslims without exception, and it is levied on all inheritances before distribution . As the etymology of the word indicates, zakah is a "sweetening" of the total income of the year and of the owner’s continued holding of accumulated wealth. Obviously , zakah is not the equivalent of any one of the English terms mentioned. It must therefore never be translated . Rather , it must be understood as it stands in its Arabic form. The same considerations are applicable to most of the vocabulary of Islam, both the religion and the culture. Words like tqwa, huda, dalal, qist, wahy, siyam, hajj, fiqh, usul fiqh, hadith,etc. have much more meaning in their Arabic form than their English approximation are ever capable of carrying. To give an English translation to them is to reduce, and often to ruin, those meanings. To the scholar in general, intellectual loyalty to English form has to no right to assume priority over loyalty to meaning. The later is the realm of truth; and truth must take precedence over all other values—let alone the value of a convention of the English speaking people. A fortiori, for the Muslim, loyalty to “ the King’s English” must never assume priority over loyalty to Islam, to its meanings and concepts.

Towards Islamic English

Dr. Ahmed Gasm Elsied

What is being proposed here is not really a violation of English. Rather, it is an enrichment. In modern times, the English Language has profited immensely by additional vocabulary from French and German, Spanish and Italian, as it did from Latin and Greek in pre-modern times. Nor is this the first time that English, like all other languages of Europe, stands to benefit from Arabic vocabulary. They all did so in their “Middle Ages” when Arabic was the world Language of science and technology, of administration, of international relations and trade. Then the English language needed to appropriate the Muslims’ discoveries in philosophy, medicine and pharmacology, in astronomy and navigation, agriculture and industry, public administration and trade, diplomacy and international relations. This, it could do by simple act of borrowing; for it was possible for the English and Latin speaking peoples to learn and develop the materials, textbooks or establishments to which the newly learned vocabulary referred. But it was not then possible for the English or Latin Languages to benefit from the religious and cultural vocabulary of Islam. The spiritual and intellectual tyranny of the Church would not permit it. Today that tyranny has passed; many of those whose mother tongue is English have become Muslims; and many of the Muslims have become English

‫ﺃﻭﺭﺍﻕ ﻟﻠﻨﻘﺎ‬

‫ﻫ‬1423 / ‫ﻡ‬2002 ، (1) ‫ ﻋﺪﺩ‬، (4) ‫ ﻠﺪ‬، ‫ﺗﻔﻜﺮ‬

speaking. Equally, today the conditions of the English speaking world need the religious and spiritual values of Islam than they did at any other period of their history. Infusion of the language with a new religious, spiritual and ethical vocabulary, and the permanent presence of English speaking Muslims within the English speaking world to embody and exemplify Islamic values and meanings in their daily lives, may have salvific value not only for the English speaking peoples themselves, but for the world of which they are the economic, political and military leaders. As we have already suggested, transliteration and translation are capable of great distortions of the form and content of Islamic concepts. On the long run, such distortions cannot be without effect upon the spiritual life of the speaker of the language in which they occur—because of the built-in human tendency to practice what one thinks, and to think what the majority ofen one’s peers usually understand by the words in common use. Percontra, the alert Muslim who resists the conventions surrounding him and injects into the new vision and new spiritual sensitivities is not only a blessing to his own English speaking community, but a living example of Islamic loyalty to the language of al Qur’an al karim. Insistence upon using and

Towards Islamic English

Dr. Ahmed Gasm Elsied

preservation of that Language are acts Islamic purism necessary for preservation of the Quanic revelation , Allah “ S W T” has said many times that the Quarn is an Arabic Quran “12: 2 , 20: 113 , 39:28, 41:3 43:3 46:12 ,16: 102”. Its concepts and categories are Arabic. Were it not for this, the revelation would have suffered change because with the change of Language the Linkage with the present is gradually lost . The old meanings and categories of thought and life embedded in the Language fade away and disappear

from consciousness without use . The

tampering with the revelations of the ear liar prophets from Adam, Noah and Abraham to Jesus , would surely befall the Quire antic revelation . Just as loyalty to Islam cannot be separated from Loyalty to al Qu’ran al Kairm, the latter cannot be separated from Loyalty to Arabic, its language and from . This inseparable connection is at the root of ijaz -- the absolute inimitability of al Qu’ran and its transcendent and miraculous nature .For its sake and because of its requirement that the Language remain in constant use the Arabic Language neither changed nor developed over the past fifteen centuries . The immutability and permanence of Arabic has saved al Quran al Karim from the hermeneutical problems besetting the old and New Testaments as well as the Hindu and Buddhist scriptures and they have made it possible for us in this

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‫ﻫ‬1423 / ‫ﻡ‬2002 ، (1) ‫ ﻋﺪﺩ‬، (4) ‫ ﻠﺪ‬، ‫ﺗﻔﻜﺮ‬

century to understand al Quran al Karim just as well as the contemporaries of the Prophet “SAAS” did when they heard for the first time . Faulty transliteration and improper translation constitute a serious threat to this continuity of Islamic understanding. If inspite of these considerations, the English speaking Muslim mutilates his own

name and the Arabic vocabulary of

Islam

transliteration,

whether

through

pronunciation

translation or if he suffers without objection the Arabic language of al Quran al Karim to be so mutilated by others or which is even worse tolerates or encourages such mutilation --- what does this tell about his personality ? Surely a warping of its Islamicness is in evidence on three levels: 1) It betrays a lax or disrespectful attitude to the names of Allah “SWT” These being Quranic his Laxity is a toleration of tampering with the Quranic text which is holy! it is a defiance of Allah “SWT” since it is He Who said: “It is we Who revealed the Quran and it is we who shall safeguard it ” “15:9” 2)less grave but equally significant is the attitude of laxity or disrespect betrayed by tampering with the names the Prophet “SAAS” of his companions of the great men Qu’ran and women of Islam and of Islamic meanings and values . 3)Indirectly, there is another kind of attitude betrayed in the process. It is that of tolerating the corruption of the language of the Qu’ran through the use of colloquialisms, Whether those

Towards Islamic English

Dr. Ahmed Gasm Elsied

of the Arabic or other vernaculars . colloquialisms are the most dangerous and persistent threat to the language and hence to the text of al quran Karim. They are the road to the division of the Arabic Language into numerous dialects which soon develop into Languages of their own first alienating the people form, and finally dividing them against ,one another Loyalty to the colloquial Language and /or the vernacular is the mirror of shuubiyyah , the promoter of ethnocentrism . It is the beginning of resistance to al Quran alkarim itself . . it is not by accident that every enemy of Islam has blessed, promoted and encouraged the colloquial dialects of the Muslim peoples Linguists do Know the colloquialisms are the end of unity and beginning of division and those of then that Know continuing role al Quran alKarim has played in uniting the Muslims of the world across the continents as well as the centuries and in determining their lives, new Know that colloquialisms cut the umbilical cord which binds the Muslim to their scripture. For the English speaking Muslim to create

a new

Language--- Islamic English -- by adding to modern English the terms of the religion , spirituality and culture of Islam , together with a few pertinent rules of Arabic grammar , is a worthy creative and beneficial effort . It is not the first time in history that it happened . The pahlaw speaking Muslim were the first to create Persian

by exactly the same method, and they were

followed by the speakers of Sanskrit and other languages of the

‫ﺃﻭﺭﺍﻕ ﻟﻠﻨﻘﺎ‬

‫ﻫ‬1423 / ‫ﻡ‬2002 ، (1) ‫ ﻋﺪﺩ‬، (4) ‫ ﻠﺪ‬، ‫ﺗﻔﻜﺮ‬

Indian subcontinent who created Undue and other modern vernaculars such as pushtu Punjabi, Sindi, Balahand, Bengali , by speakers of the Bantu Languages group , who created swahili and Hausa, by speakers of the Turkic group of languages who created Turkish Uzbek and Tajik and of the Malay group who created malay.These Languages, and the Islamic literatures which were produced in them under the inspiration of Islam are all contributions to the human spirit an enrichment of the human legacy In many instances the Islamic linguistic contribution had lifted the language from an archaic age to modernity enriching its vocabulary, with that of Islam, giving the new language its alphabet, and granting it the inheritance of Arabic literature with much of its poetical and themes, and providing it with abridge communication with the then - known world . In modern times , the English language stands in need of the percepts and values of Islam which only the Quranic language can provide Constant use of their Arabic form will help to shield the English- speaking Muslims from the onslaught of materialism, utilitarianism, skepticism, relativism, secularism and hedonism that the last two hundred years have established firmly in English consciousness And it will --in sha a Allah --- inject a reforming and salutary influence into the consciousness of all English speaking Muslims, pulling them out of their tragic predicament in modern times .

The Islamic Religious Observance Scale; development, psychometric properties and associations with demographic factors in a Sudanese sample

Ahmed M. El-Hassan Shennan

Abstract This study reports the development and a preliminary analysis of the psychometric properties of the Islamic Religious Observance Scale â&#x20AC;&#x153;IROSâ&#x20AC;?. The IROS measures the concept of religiosity from an Islamic perspective. One hundred Sudanese Muslim adults completed the Islamic Religious Observance Scale. The IROS was found to have satisfactory test-retest reliability, good internal consistency and good construct validity. The author believes that the IROS might have utility for screening and research purposes, not only as an assessment and outcome measure but also for testing hypotheses about connections between religion and mental health in the Sudan and other Islamic countries. *

Associate Professor, University of Gezira, Sudan.

‫א‬1423200214 Introduction Over the past twenty years or so there has been an increasing interest into the impact of sociocultural issues when investigating human psychological functioning (Wertsch & Youniss, 1987). Exploration of the belief systems of a society or a culture is especially significant in understanding how families set up the sociocultural environment within which children develop (Stratton, 1988; Badri, 1979). Task of socialization, transmission of rules, roles and norms of a given culture are typically the responsibility of the family (Vetere & Gale, 1987; Ahmad, 1976). Moreover, many authors (Wertsch & Youniss, 1987; Liddell, Kvalsvig, Shababala & Masilela, 1991; Triandis & Brislin, 1984; Badri, 1997) have indicated that it is important to examine the social, political, and historical forces of culture when trying to understand human behaviour. Religious values exert a pervasive influence in many cultures shaping human experience, beliefs and values. Koenig, Cohen & Blazer (1992) concluded that religious behaviour such as prayer, reading religious literature, and expression of trust or faith in God buffer younger and older individuals against the stress of hospitalization and illness. Nobles & Sciarra (2000) highlighted the importance of considering religion as a vital source for emotional well-being and psychological health for the

The Islamic Religious Observance Scale

Dr.Ahmed M.El Hassan Shennan

Arabs who live in America with Islam providing a basis for successful psychotherapy in the treatment of their psychological problems. The protective role of religion in the face of difficult environments or events has been established within other communities

(Kark,

Carmel,

Sinnreich,

Goldberger

Friedlander, 1996). Studies on the effects of religion on Black American communities demonstrated that religion offers specific systems of values, beliefs and practices that enhance selfdevelopment, foster self-esteem and promote leadership skills (Brown & Gary, 1991). In this connection, factors such as alienation, social insecurity, violence, harmful group pressure, broken families, alcohol abuse and crime in parents, which were believed to be allied to children's negative outcomes and behavioural deviance, were found to be relatively rare in religious communities and families (Badri, 1997; Badri, 1979; Abdelrahim & Cederblad, 1984). It was also suggested that religion might be a source of strength and vitality for marital relationship (Badri, 1979; Shrum, 1980; Filsinger & Wilson, 1984; Al-Atass, 1996). It could be argued that religion in the Islamic world has a special significance. Islam has been described as more than a religion; as a complete and comprehensive way of living. It's ideas and practices not only influence the individual's spiritual

‫א‬1423200214 life but also his cognitive, emotional, social and economic activities (Al-Attas, 1980; Badri, 1976; Braima, 1990). At the social level, Islam encourages filial piety, social interaction and social cohesion. Religion serves as an element of psychological stability in the family and society at large. Ahmad (1976) outlined the role of Islam as it helps the individual promote both his personal and social competencies while enhancing parental responsibility and parenting efficacy. The concept of family is central to this. In Islam the family is regarded as a religious and social

institution

where

socialisation

remains

major

responsibility (Ahmad, 1976). Procreation and some specific child-rearing practices have been motivated by religious commands and examples (Badri, 1979; Atabani, 1985). In fact, Islamic teaching promotes the view that procreation of children is a blessing. Smaller families in Pakistan were found to be consistently associated with modern attitudes and behaviurs towards family and religious values and obligations (Zafar, Ford & Ankomah, 1995). Early marriage and preference for larger families among women in Indonesia, Egypt and Jordan is associated with traditional religious values (Heaton, 1996). In the Sudan, AlAwad & Sonuga-Barke (1992) found that more religious parents had more children. They also indicated that Sudanese children living in traditional extended families demonstrated better

The Islamic Religious Observance Scale

Dr.Ahmed M.El Hassan Shennan

psychological adjustment than their counterparts who were brought up in nuclear families. They concluded that religion had a major influence on the norms that govern parenting in the Sudanese

society.

this

connection,

Atabani

(1985).

interviewed Sudanese mothers about sources of child-rearing practices and reported that, mothers who preferred breast-feeding and late weaning mentioned that they had been influenced by Qur'an. In a more recent study Al-Awad (1997) demonstrated that parents' religiosity predicts the number of children in the family i.e. (family size), and grandmother's involvement in childcare (one indicator of extended family arrangement). Other findings also confirm this result (Poston, 1990; Segal, 1993; Hunderson et al., 1992; Badri, 1979; Alwani, 1970; El Farouk, 1991). Moreover, Al-Awad (1997) found that religion reduced childhood behaviour problems. Earlier studies in the Sudan have also suggested the positive role of religion in maintaining psychosocial stability and enhancing the mental health of the community in general (Badri, 1998; Badri, 1979; Baasher, 1982; Abdelrahim & Cederblad, 1984). It is clear from the preceding review of literature that there is an urgent need for investigating the differential effects of religion on both the individual and society. In the Sudan there have been numerous studies that have tackled this issue. Nevertheless

their

approach

involved

broad

qualitative

‫א‬1423200214 assessment of the impact of religion (see, e.g. Atabani 1985; Badri, 1979; El Farouk, 1991) . In contrast Al-Awad (1997) measured parents' religiosity using a three-point scale ranging from good (those who always keep observing their religious duties; e.g., mind his /her prayers, reading and studying Qur'an), fair (those who fairly observe their religious duties; e.g., doing prayers, but not keen on reading or memorizing Qur'an), and poor (those who do not care about their religious concerns). This method of measuring religiosity was clearly unsatisfactory because

Islam

regards

religiosity

multidirectional,

encompassing a wide range of personal, moral and social behaviour (Idris, 1973). The present paper reports a study in which an attempt was made to incorporate those wider components of religiosity as understood from the Islamic conception (Idris, 1973; Al-Attas, 1995). Hence more practices were included such as performing Zakat (specifically calculated amount of money presented by the better-off to needy Muslims), fasting during Ramadan, observing honesty, keeping away from committing major sins, gratitude to parents, earning of a living through religiously acceptable means, keeping good terms with neighbours and other family and socially oriented practices. Another valuable manifestation of religion in the Sudanese society is the emphasis placed on the practice of social support (see, e.g., Badri, 1979; 1972; Baasher,

The Islamic Religious Observance Scale

Dr.Ahmed M.El Hassan Shennan

1976). Maintaining a good level of inter-social relations is primarily motivated by religious values. This is practically demonstrated in terms of emotional, financial and social support to family members and other communal ties. Moreover, religiosity more than socio-economic rewards and social desirability was found to be strongly associated with marital adjustment (Badri, 1998; Filsinger & Wilson, 1984). However, it is important to note that this classification of Islamic religious observance is only valid at the theoretical level. Practically speaking, all aspects of religiosity influence each other. Method Location and demographic characteristics of the Sudan The Sudan is a large country lying in the heart of Africa with a population of 28 million. Sixty-nine percent of people live in settled rural communities, 20 % of the population live in urban setting and 11% of them are nomads. The annual population growth rate is 2.8%. Most of the population in the northern provinces are Arabs or are arabized, unified by Islam and the Arabic language. The southern region is mainly dominated by the Nilotic groups professing different systems of belief and speaking different languages. Islam is the dominant religion in the country. In the Sudan families traditionally consist of 3 or more generations and their siblings living together and sharing

‫א‬1423200214 domestic duties and economic responsibilities. This type of social structure encourages conformity to acceptable social standards of conduct. The process of worker migration associated with urbanization and industrialization ultimately also leads to a distancing of inter-familial ties. The general rate of illiteracy throughout the country is estimated to be around 65%. The sample for the present study was taken from Khartoum because it is the main city that represents the entire population of the country. The Khartoum metropolitan (Omdurman, Khartoum, Khartoum North) is the national capital of Sudan with an estimated population of nearly 6 million. This area is predominantly Arab-speaking and Islamic in religion. Migration to the Khartoum conurbation includes migrants from both urban and rural origins. Khartoum metropolitan is undergoing rapid social change and it is the major governmental, commercial, educational and political center of the country (El-Farouk, 1991). Participants

The sampling frame for the present study was the population of parents living in Khartoum. Parents were selected on the basis of social group and sex. One hundred Muslim households were selected at random from Khartoum metropolitan reflecting three socio-economic levels throughout the main areas (Khartoum 33, Khartoum North 33, and Omdurman 34). Because there is no sharp class distinction between people in the Sudan,

The Islamic Religious Observance Scale

Dr.Ahmed M.El Hassan Shennan

the issue of social stratification remains a problem for researchers. Although social class variations are less clear-cut in the Sudanese society than in many industrialized societies, variations in educational and vocational attainment do exist. These distinctions in vocational status have been regarded as reliable indicators of socio- economic status in previous research (see Adelrahman and Morgan, 1987). In the present study we have adopted the view that social strata can be identified as: some people in the upper class and these are mostly businessmen; the middle class includes the government officials, professionals, and merchants; and the lower class includes the low income labourers who are usually uneducated. The final sample consisted of 50 males and 50 females distributed as 31 lower class parents, 44 middle class parents and 25 upper class parents (see Table 1). Table 1; The Distribution of the Sample

Area Khartoum -N

District Safia

SES High

Khartoum

Shaâ&#x20AC;&#x2122;bia Haj-Yousuf Riyadh Saggana Gabra

Mid Low High Mid Low

Female Male 4 4 7 5 4 8 5

8 5 5 6 5

Total 8 15 10 9 14 10

‫א‬1423200214 Omdurman

Oweda Abrouf Umbada

Total

High Mid Low

4 8 5 50

4 7 6 50

8 15 11 100

Description of scale and procedure

The questionnaire was composed of 16 items based on a likert four - point scale. Items were carefully selected and worded to reflect the concept of religiosity in its wider sense; accounting for activities which concern the subject as an individual, and as a family and community member. These activities which composed the total questionnaire were further recognised in three factors. Factor (1) Personal observance, (2) Family observance, and (3) Societal observance. For instance, factor one included items that mainly reflected the individual's personal activities such as ' fasting; performing prayers; "Zakat' 'reciting and learning Qur'an' 'being honest' 'has intention to perform hajj' or Umra; and 'abstaining from committing gross sins “alcohol intake, gambling, sexual practices, etc.” ' Factor two included items which primarily characterized family life such as 'marital relations' upbringing of children; 'being kind to parents' and 'means by which a living is secured. Items tapping the wider social involvement such as, 'helping relatives and needy people; 'participating in social events; 'sharing feeling with others ' 'keeping good relations with neighbours; and seeking Husna

The Islamic Religious Observance Scale

Dr.Ahmed M.El Hassan Shennan

(trying to get people to remain in good terms with each other and to strengthen communal ties) constituted factor three. At the outset of the questionnaire the respondents were asked to state their level of education and specify their occupation and then to rate their economic status as good, average or bad. Then the subjects were asked to read carefully through the questionnaire and answer by choosing one of the options that would best describe their religious behaviour. The questionnaire was written in simple Sudanese Arabic. Each item described a religious ritual to be rated by the parent on the four-point scale (3-0) according to their fulfillment of that religious practice in the recent past. For example: Do you fast during the holy month of Ramadan in a good manner? Always (scored 3), Mostly (scored 2), Sometimes (scored 1), Never (scored). A selected sub-sample (N=20) of the total sample, completed the questionnaire on two separate occasions, two weeks apart for the purpose of calculating test-retest reliability.

‫א‬1423200214 Results Associations and Description of the Demographic Characteristics of the Subjects: Levels of education:

Adults were assigned to one of the three categories. Category 1 included people who had not received formal education at all or who had been educated up to the equivalent of British primary school level. Category 2 included those who had been educated up to secondary level. Category 3 included those who had been educated to graduate or postgraduate levels. Table 2 shows the percentage of subjects across the three different levels of education in Khartoum. The most common level of education was category 2. Levels of occupation

This was also divided into 4 categories: Category for those who were not employed; category 1 was for those employed as unskilled workers; category 2 was for those employed as middle ranking government officials, teachers and clerks etc. The third category was for businessmen and professionals. Table 2 reveals the percentage of each category of occupation. 13 percent were unemployed, 26 percent were labourers 37 percent were government officials, and 24 percent were professionals and businessmen.

The Islamic Religious Observance Scale

Dr.Ahmed M.El Hassan Shennan

Economic status

Rating of high, medium and low were scored as 3,2 and I respectively. Table 2 shows that 34 percent of the subjects rated themselves as having low income, 50 percent as having average income while 16 percent indicated that they have high income. Table 2; Demographic Characteristics of the Subjects

Variable

Low

mid

High

Level of Education

25%

51%

24%

Economic status

Levels of Occupation*

NB:*13 % were unemployed Associations

Within the sample there was significant association between levels of occupation (χ2=34.9.,df=4,p< 0.0001). Education and economic status were highly related (χ2 =21.94., df = 4,p < 0.0002). There was also substantial association between occupation and economic status (χ2=76.4,df= 4=p < 0.0001). Education was significantly associated with sex (χ2=20.04., df = 2,p < 0.0002 ).The relationship between occupation and sex was very significant (χ2= 78.3,df = 2,p < 0.0001).

‫א‬1423200214 Test– retest Reliability

In the present study correlation coefficients were computed from the test and retest scores. Table (3) shows these correlations. Almost all items obtained large correlation coefficients. All but two items obtained above 0.70 coefficients. These were ‘Having good relations with relatives’ (0.59), and‘Share feelings with others’(0.68). However, the mean overall Pearson correlation coefficient was 0.91. Table 3; Results of the Test- retest Pearson Correlation Coefficients

Item

Fasting Ramadan

1.00

Performing prayers

.98

Having had Hajj or Umra, or has intention to do so

.98

Offering proper child upbringing

.97

Observing honesty

.97

Reciting and learning Qura’n

.96

Keeping up marital obligations

.96

Performing Zakat

.95

Seeking Hosna (urging people to remain in good

.94

Terms with each other). Being Kind to parents.

.90

The Islamic Religious Observance Scale

Dr.Ahmed M.El Hassan Shennan

Helping the needy people.

.89

Maintain good terms with neighbours.

.88

Concern to earn living through halal (religiously).

.87

Acceptable) means. Share feeling with others.

.68

Having good relations with relatives.

.59

Internal Consistency

In order to assess the internal reliability of items contributing to each subscale of the original questionnaire, Cronbachâ&#x20AC;&#x2122;s alpha coefficients were calculated for the items included in those scales. The scale scores for the three factors were calculated by adding the constituent items together. All the subscales i.e. religious observance at the personal, family, and societal levels showed very good levels of internal reliability. However, when all items were combined in one total scale the internal consistency was even better (see Table 4). Table 4; Cronbachâ&#x20AC;&#x2122;s Alpha Coefficient for the three subscales

Factor

Alpha

Personalreligious observance

.83

Family religious observance

.85

Societal religious observance

.87

Total religiosity scale (16 items)

.94

‫א‬1423200214

Correlation between the scale factors

All the of subscale factors correlated significantly with each other (Table 5). Table 5; The Correlation between the Scale Factors.

Factor

1-Personal level 2-Family level

0.84

3-Societal level

0.80

0.75

NB; r= p <. 0001 It is interesting to note that the highest association was with the first factor (religious observance at the personal level) and the second factor (religious observance at the family level) the thing which might implicate immediate association or interaction between those levels. Association between religiosity and some demographic variables

Using factor scores of religiosity index subscales, association of religiosity with economic status, education, occupation and sex variables was examined. Table 6 shows that significant association was found between occupation and the third subscale of religiosity (societal). Together this subscale and

The Islamic Religious Observance Scale

Dr.Ahmed M.El Hassan Shennan

the first one (personal) significantly associated with sex. There was no significant relationship at all between religiosity and both economic status and education. Table 6; Association between Subscales of Religiosity and Demographic Variables

Variable

t-value

Probability

Personal Religious Practice Economic status

1.1

Education

0.5

Occupation

0.4

Sex of respondent

1.85

p.>.05

Family Religious Practice Economic status

0.9

Education

1.2

Occupation

0.7

Sex of respondent

0.8

Societal Religious Practice Economic status

1.4

Education

0.7

Occupation

1.88

p> .05

Sex of respondent

3.42

P < .01

d f = 96

‫א‬1423200214 Effect of gender on religiosity

T-tests were undertaken to examine whether sex of participant had any effect on people’s religiosity. Males were found to be more religious on the personal and the societal levels. It is interesting to note that no significant difference was found on the family level (Table 7). When the three scales were combined together in one total scale, males were found to be significantly more religious than females. Table 7; Shows the Effect of Gender on Religiosity Variable

Means

Sd.

T-value

Probability

Personal observance Males

5.98

1.7

Females

5.14

1.8

Males

4.72

1.8

Females

4.44

.93

Males

4.72

1.8

Females

3.84

2.1

Males

14.3

3.7

Females

12.4

3.3

2.39

P<.01

1.12

2.25

P<.02

2.40

P<01

Familial observance

Societal observance

Total observance

d f =98

The Islamic Religious Observance Scale

Dr.Ahmed M.El Hassan Shennan

Discussion Following the recent recognition of the importance and spiritual issues as a focus of psychiatric consultation, treatment and research the present study has attempted to develop and analyse the validity and reliability of an instrument to be used for the assessment of religiosity in the Sudan. The aims of the present study were threefold. First to develop a religiosity scale from scratch. Second to explore the construct validity, the scalesâ&#x20AC;&#x2122; internal reliability and interâ&#x20AC;&#x201C;correlations of the subscales. This analysis was performed to establish the basic psychometric properties of an instrument in order for it to qualify as a screening measure. Third, to examine the relationship between religiosity and some demographic variables including sex of participant. The scale developed in the current study was found to have good construct validity and satisfactory internal consistency. Thus the Islamic Religious Observance Scale might have utility for screening and research purposes, not only as an assessment and outcome

measure but also for testing hypotheses about

connections between religion and mental health in the Sudan as well as in other Islamic countries. Taken together the results form the presents study suggest that IROS is a reliable and valid measure of religious observance in the Sudan. All the subscales i.e.-religious observance at the

‫א‬1423200214 personal, family, and societal levels showed very good internal reliability. Sudanese raters have a common understanding of the actual attributes that make up the concept of religiosity. Thus, the conceptual meaning of this notion was established and therefore construct validity was apparently confirmed. The significant association between the three subscales suggests that in Sudan religious practices encompass a range of different actions and behaviour. The higher association between the first factor (religious observance at the personal level) and the second factor (religious observance at the family level) might demonstrate the compatibility of these two scales. Family life with all its responsibilities has a place at the heart of personal religious behaviour; this might highlight the role of religiosity implicated in family processes including child socialisation, values and adult mental health (Ahmad, 1976, Al – Attas, 1996; Badri; 1976, 1998; Baasher, 1982; Al-Awad; 1997; Kark, et al 1996;

Filsinger;

1984;

Krause,

1995;

Koenig,

1992).

Nevertheless, the high correlation between the subscales and the higher level of internal consistency of the whole questionnaire as one scale suggest the conceptual validity of the IROS in measuring Islamic religious observance in its totality and comprehensiveness rather than compartmentalized aspects of behaviour.

The Islamic Religious Observance Scale

Dr.Ahmed M.El Hassan Shennan

With regard to the association between religiosity and the demographic variables, there was no significant relationship between religiosity and either economic status, and education. This result suggests the relative homogeneity of the Sudanese culture in terms of religious observance. With reference to sex differences, males rated themselves as more religious on both the personal and the societal levels. It is most interesting that there was no difference between males and females regarding religious observance in the family domain. This might verify that commitment to family life and duties is perhaps viewed as a religious entity. Males and females were equally committed to family life. This could be true or could be a function of selfâ&#x20AC;&#x201C; rating. Interestingly, on the total scale male rated themselves as more religious than females. There are some important aspects of Islamic religiosity that were not covered in the present measure. For instance, the concept of `Shihada`, which is the belief and utterance in God as the One and absolute Creator of the Universe and alone He deserves worshipping and Mohammed His Messenger, is difficult to measure directly because it is in the heart of the Muslim individual although it is largely felt, implied and observed in his practices. Contemplation and reflection in creation with deep submission to the creator is part and parcel of religiosity from the Islamic perspective. It helps the Muslim

‫א‬1423200214 person to sense his relatedness to the Universe and becoming closer to his Lord, Allah the Almighty. This in turn will help the person enhance and enrich his spirituality. Such practice is obviously beyond the devices of direct measurement. It remains to say that we should be cautious in interpreting the findings of the present study as they are preliminary at this stage. However, the author believes that so far some progress has been made towards an objective measurement for the concept of religiosity form an Islamic perspective. Acknowledgments I would like to record my gratitude to Professor Edmund SonugaBarke, Head of Department of Psychology at Southampton University, for letting me use his department facilities to analyze and write up this paper. I am particularly indebted to Professor Edmund for the valuable advice and the remarkable comments he made on the present study. The author would like to thank the participants who took part in this study. Dr. Abdelgadir Mohammed Ahmed, Head of Islamic studies division at the University of Khartoum and his students deserve my thanks for helping out in data collection. Also special thanks go to Dr. Redwan El-Khayat, consultant psychiatrist at Newforest Southampton Health Authority, for his encronugement and comments on the manuscript of this paper.

The Islamic Religious Observance Scale

Dr.Ahmed M.El Hassan Shennan

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Khartoum, Sudan, 1945-1975, Journal of Marriage and the Family, 49. 401-412. Abdelrahim, S.I., & Cederblad, M. (1984). Effects of rapid urbanization on child health and behaviour in a part of Khartoum, Sudan. Journal of Child Psychology and Psychiatry, 25,4. 629-641. Ahmad, K.(1976). Family life in Islam. The Islamic Foundation, Leicester, UK. Al-Awad, A. & Sonuga-Brake E.J.S. (1992). Childhood behaviour problems in a Sudanese city; a comparison of extended and nuclear families. Child Development, 63, 916914. Al-Awad, A. (1997). Childhood Behaviour Problems in Urban Sudan:Unpublished

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Southampton, UK. Al-Attas, S, M. N. (1995). Prolegomena to the Metaphysics of Islam. An exposition of the fundamental elements of the Worldview of Islam. STAC, Kuala Lumpur.

‫א‬1423200214 Al-Attas, S. (1996). Islam and Challenge of Modernity. STAC, Kula lum pur. Al-Issa, I. (1982). Culture and psychopathology. Baltimore: University Press. Allport, G. (1953). The individual and his religion. New York:Macmillan. Atabani, S. (1985). Child-rearing practices in the Sudan. Ph.D. thesis, University of Exeter, UK. Baasher, T.A. (1982). The healing power of faith. World Health. The magazine of the World Health Organization. Baasher, T.A., & Ibrahim, H.H.A. (1976). Childhood psychiatric disorders In the Sudan. African Jouranl of Psychiatry.1. 67-78. Badri, M.B. (1979). The dilemma of Muslim psychologists. London, MWH. Badri, M.B. (1972) Culture, traditions and psychopathology. Sudan Medical Journal. 10. 1972. Badri, M. B (1976). Islam and Alcoholism. American Trust Publications. Badri, M.B (1997). The AIDS Crisis: An Islamic Socio-cultural Perspective. STA, Kuala Iumpur. Braima, M. (1991). A Qur’anic Model for a Universal Economy Theory . Journal of King Abdulaziz University Vol . 3. 3 – 41.

The Islamic Religious Observance Scale

Dr.Ahmed M.El Hassan Shennan

British Psychological Society/ Division of Clinical psychology (1995). Professional practice guidelines. The British Psychological Society, leicester. Brown, D.R.& Gary, L.E (1991). Religious socialization and educational

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empirical assessment. Journal of Negro Education. 60, No .3.411-426. Brown, D.R, Ndubuisi, S.,C.&Gary, L.E (1990). Religiosity and psychological distress among Blacks. Journal of Religion and Health. 29, No.1, 55-68. EI- Farouk, A.E. (1991). Internal Migration in the Sudan. Some Demographic and Socio-economic Aspects. Unpublished Ph.D. Thesis, University of Durham, UK. Filsinger, E.E.& Wilson M.R. (1984). Religiosity, Socioeconomic rewards, and family development: predictors of marital adjustment. Journal of Marriage and the Family, 46. No.3.663-670. Heato, T.B. (1996). Socio-economic and familial status of women associated with age at first marriage in three Islamic societies. Journal of Comparative Family Studies 27.No,1 .41-58 Idris, G.S., (1977). The process of Islamization. The MSA of US & Canada.

‫א‬1423200214 Kark, J.D., Carmel, S., Sinnreich, R., Goldberger, N., Friedlander,

Y.(1996).

Psycho-social

factors

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members of religious and secular Kibbutzim. Israel Journal of Medical Sciences. 32,No 3-4 185 -194. Koenig, .H.G (1993). Religion and aging. Reviews in Clinical Gerontology .3.195- 203 Koenig, H.G, Cohen, H.J., & Blazer, D.G. (1992). Religious coping and depression in elderly hospitalised medically ill men. American Journal of Psychiatry. 149, 1693-17000. Krause, N. (1995). Religiosity and self-esteem among older adults. Journals of Gerontology-Series: Psychological sciences and Social Sciences. 50. No, 5 -236-246. Kroll, J. (1995). Religion and psychiatry. Current Opinion in psychiatry .8,335-339. Leong, F.T.L.& Austin, J-.T (1996). The psychology Research Handbook. Sage Publication. Liddell, C., Kvalsvig, J., shababala, A. & Masilsla P.(1991). Historical Perspectives on South African childhood. International Journal of Behavioural Development .14,1.119. Mitchell, J.R & Baker, M.C. (2000). Religious commitment and the construal of sources of help for emotional problems. The British Journal of Medical Psychology, 73, 289- 301. Mohamed, Y. (1995). Fitra and its bearing on the principles of

The Islamic Religious Observance Scale

Dr.Ahmed M.El Hassan Shennan

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‫א‬1423200214 Stratton, P. (1988). Parents’ conceptualization of children as the organizer structured environments. In Valsiner, J. (Ed). Child

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 Editorial Board

Chairperson:

Members:

Prof. M.ohammed El. *Ahmed M.EL Hassan Shanan Hassan B.Ibrahim * Musa Adam Abu Editor-in-Chief: Zurqa Dr. Abdalla M. AL . * Gamal AL- Shareef Amin AL. Na’em * Yousof Al - basheer Manager of Editing : M. Gasim Omer Abu El khair

Correspondence Editor- in – Chief: IMAM, P.O. Box 526, Wad Medani, Sudan. Fax: 00249-511/ 43399- 20428 Tel: 00249 - 511 / 20420 - 20421- 20425 E.mail : Tafakur- Imam @ hotmail com

III

‫ﻠـــﺔ ﺗﻔﻜﺮ‬ ‫‪.‬ﺏ ‪ 526‬ﻣﺪﱐ‬

‫ﺟﺎﻣﻌﺔ ﺍﳉﺰﻳﺮ‬

‫ﺗﻠﻔﺎﻛﺲ ‪24951143399‬‬

‫ﻣﻌﻬﺪ ﺇﺳﻼﻡ ﺍﳌﻌﺮﻓﺔ‬

‫ﻓﺎﻛﺲ ‪24951120428‬‬ ‫ﻗﺴﻴﻤﺔ ﺇﺷﺘﺮﺍ‬ ‫ﺍﻹﺳــﻢ ‪..................................................................................:‬‬ ‫ﺍﻟﻌﻨــﻮﺍﻥ‪................................................................................. :‬‬

‫ﺍ ﺎﺗــ ‪ ............................... :‬ﺍﻟﻔﺎﻛﺲ ‪........................................ :‬‬

‫ﻧﻮﻉ ﺍ ﺷﺘﺮﺍ ‪:‬‬

‫‪ /1‬ﻓــﺮﺩﻱ ‪:‬‬

‫‪ /2‬ﻣ ﺳﺴﺎﺕ ‪:‬‬

‫ﻗﻴﻤﺔ ﺍ ﺷﺘﺮﺍ ﺍﻟﺴﻨﻮﻱ‪:‬‬ ‫ﺃ‪ /‬ﺩﺍﺧﻞ ﺍﻟﺴﻮﺩﺍﻥ‬ ‫ﺏ‪ /‬ﺧﺎﺭﺝ ﺍﻟﺴﻮﺩﺍﻥ‬ ‫•‬

‫‪ /1‬ﺍﻷﻓـﺮﺍﺩ ‪) :‬ﺃﻟ ﺩﻳﻨﺎﺭ ﺳﻮﺩﺍﱐ( ‪ /2‬ﺍﳌ ﺳﺴﺎﺕ‪ ) :‬ﺛﻼﺛﺔ‬ ‫‪ /1‬ﺍﻷﻓـﺮﺍﺩ ‪ ) :‬ﻋﺸﺮﻭﻥ ﺩﻭ ﺭﹰﺍ(‬

‫ﺩﻳﻨﺎﺭ ﺳﻮﺩﺍﱐ(‬

‫‪ /2‬ﺍﳌ ﺳﺴﺎﺕ‪ ) :‬ﺛﻼﺛﻮﻥ ﺩﻭ ﺭﹰﺍ(‬

‫ﻳﺘﻢ ﺍﻟﺪﻓﻊ ﺑﺸﻴﻚ ﺑﺎﺳﻢ ﺍﻟﺴﻴﺪ ‪ /‬ﻋﻤﻴﺪ ﻣﻌﻬﺪ ﺇﺳﻼﻡ ﺍﳌﻌﺮﻓﺔ ‪.‬‬

‫אא‬ ‫א‬

‫א‬

‫א א‬

‫‪ -‬ﻧﺒﺎﺗﺎﺕ ﺍﻟﻘﺮ ﻥ ﻭﺍﻟﺴﻨﺔ ‪ :‬ﺍﻟﺪ ﺘﻮﺭ‬

‫ﺎﻝ ﻓ ﻞ ﺍﻟﺴﻴﺪ ﺍ ﻠﻴﻔﺔ‪.‬‬

‫א א‬

‫ ﺍﳌﺴ ﻮﻟﻴﺔ ﺍﳉﻨﺎﺋﻴﺔ ﻟﻠ ﺼﺎﺭ ‪ :‬ﺍﻟﺪ ﺘﻮﺭ ﺃ ﺪ ﻋﻠ ﻋﺒﺪ ﺍ ‪.‬‬‫ ﺇﺳ ﻣﻴﺔ ﺍﳌﻌﺮﻓﺔ ﳌﺎ ﺍ ‪ :‬ﺍﻟﺪ ﺘﻮﺭ ﳏ ﺪ ﺍ ﺴﻦ ﺑﺮ ﺔ ﺇﺑﺮﺍﻫﻴﻢ‪.‬‬‫‪-‬‬

‫ﻠﻖ ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﻟﻘﺮ ﻥ ‪ :‬ﺑﺮﻭﻓﺴﲑ ﻣﺒﺎﺭ ﳏ ﺪ ﻋﻠ‬

‫ﻭﺏ ‪.‬‬

‫ ﺍﻷﻣﻦ ﺍﻟﻐ ﺍﺋﻲ )ﺭ ﻳﺔ ﺗ ﻴﻠﻴﺔ( ‪ :‬ﺑﺮﻭﻓﺴﲑ ﻓﺘ ﻲ ﳏ ﺪ ﻠﻴﻔﺔ ‪.‬‬‫ ﺍﻟﱪﺍﻣ ﺍﻟﺘﻠﻔﺰﻳﻮﻧﻴﺔ ﻭﺃ ﺮﻫﺎ ﻋﻠ ﺍﻟﺴﻠﻮ ‪ :‬ﳏﺎﺳﻦ ﺟﺎﺩ ﺍ ﳏ ﺪ‪.‬‬‫א‬

‫א‬

‫‪ -‬ﳏﺎﺿﺮﺍﺕ ﰲ ﺍﳌﻨﻬ ﻴﺔ ﺍﻹﺳ ﻣﻴﺔ ‪ :‬ﺑﺮﻭﻓﺴﲑ‬

‫ﺟﺎﺑﺮ ﺍﻟﻌﻠﻮﺍ ‪.‬‬

‫ ﺇﺳ ﻡ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺘﺮﺑﻮﻳﺔ ‪ :‬ﺍﻟﺪ ﺘﻮﺭ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺳﺮ ﺍ ﺘﻢ ﺃ ﺪ‪.‬‬‫ ﺍﻟﺘﻐ ﻳﺔ ﰲ ﺍﻟﻘﺮ ﻥ ﺍﻟﻜﺮ ‪ :‬ﺍﻟﺪ ﺘﻮﺭ‬‫ﻠﺔ ﺗﻔﻜﺮ‬ ‫ﺪﺭ ﻣﻨﻬﺎ ﺳﺘﺔ ﺃﻋﺪﺍﺩ ﺣ ﺍ ﻥ ‪.‬‬

‫ﺎﻝ ﻓ ﻞ ﺍﻟﺴﻴﺪ ﺍ ﻠﻴﻔﺔ‪.‬‬

‫إﺳــﻼﻣﻴﺔ اﻟﻤﻌـــﺮﻓﺔ‬ ‫ﻠﺔ ﻓﻜﺮﻳﺔ ﻓﺼﻠﻴﺔ ﻜﻤﺔ ﻳﺼﺪﺭﻫﺎ ﺍﳌﻌﻬﺪ ﺍﻟﻌﺎﳌﻲ ﻟﻠﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ‬ ‫ﺭﺋﻴﺲ ﻫﻴ ﺔ ﺍﻟﺘﺤﺮﻳﺮ ‪ :‬ﺩ‪ .‬ﲨﺎﻝ ﺍﻟﱪ ﻲ‬

‫ﺍﻟﻌﺪﺩ ﺍ ﺎﻣﺲ ﻭﺍﻟﻌﺸﺮﻭﻥ‬

‫ﺍﻟﺴﻨﺔ ﺍﻟﺴﺎﺑﻌﺔ‬

‫ﺻﻴ ‪1422‬ﻫـ ‪2001/‬ﻡ‬

‫ﻮ ﻭﺩﺭﺍﺳﺎﺕ‬ ‫• " ﺍﻷﻳﺪﻳﻮﻟﻮﺟﻴﺎ " ﰲ ﺍﻟﻔﻜﺮ ﺍﻟﻌﺮﰊ ﺍﳌﻌﺎ ﺮ‬ ‫• ﺍﻹ‬

‫ﺳﻌﻴﺪ ﺷﺒﺎﺭ‬

‫ﺍﻟﺴﻴﺎﺳﻲ ﺍﻹﺳ ﻣﻲ ﻣﻦ ﺍﻷﻓﻐﺎ ﺇﱃ ﺭﺷﻴﺪ ﺭﺿﺎ‬

‫• ﺗ ﻴﻞ ﺍﻟﺴ ﻡ ﰲ ﺍ ﻄﺎﺏ ﺍﻹﺳ ﻣﻲ‬

‫ﺃ ﺪ ﻋﻠ ﺳﺎ‬ ‫ﺮ ﺩﻭﺟ‬

‫ﺭﺃﻱ ﻭﺣﻮﺍﺭ‬

‫ﺮﺭ‬

‫• ﺣﻮﺍﺭﺍﺕ ﺇﺳ ﻣﻴﺔ ﺍﳌﻌﺮﻓﺔ ‪ :‬ﻣ ﺣﻈﺎﺕ ﻧﻘﺪﻳﺔ‬

‫ﻓﺘ ﻲ ﺣﺴﻦ ﻣﻠﻜﺎﻭ‬

‫• ﺍﳌ ﻄﻮ ﺎﺕ ﺍﳉﻐﺮﺍﻓﻴﺔ ﰲ ﺍﳌﻜﺘﺒﺔ ﺍﻟﱪﻳﻄﺎﻧﻴﺔ‪ /‬ﻋﺒﺪ ﺍ ﺍﻟﻐﻨﻴﻢ‬

‫ﳏ ﺪ ﻋﺒﺪ ﺍﳉﻮﺍﺩ ﻋﻠ‬

‫ﻗﺮ ﺍﺕ ﻭﻣﺮﺍﺟﻌﺎﺕ‬

‫• ﻣﺎ ﺑ ﺟﻨﺔ ﻋﺪﻥ ﻭﺟ ﻴﻢ ﺍﺭ ﺪﻭﻥ‪ /‬ﻣﺎﺭ‬

‫ﻮﺑﻦ‬

‫ﻋﺒﺪ ﺍﻟﺮ ﻦ ﺍﻟﻨﻘﻴ‬

‫ﻣﻨﱪ ﻣﻔﺘﻮﺡ ﻟ ﺻﻼﺡ ﺍﳌﻨﻬﺠﻲ ﻟﻠﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ ﻟﺒﻠﻮﺭ ﺍﻟﺒﺪﻳﻞ ﺍﳌﻌﺮﰲ ﺍﻹﺳﻼﻣﻲ ﰲ ﺍﻟﻌﻠﻮﻡ‬ ‫ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﺍ ﺟﺘﻤﺎﻋﻴﺔ ﻭﲢﺮﻳﺮ ﺍﻹ ﺎ ﺍﻟﻌﻠﻤﻲ ﻭﺍﳌﻌﺮﰲ ﺍﻹﻧﺴﺎﱐ ﺑ ﻋﺎﺩ ﺻﻴﺎﻏﺘﻪ ﻭﻓﻖ ﺍﻟﺮ ﻳﺔ‬ ‫ﺍﻟﻜﻮﻧﻴﺔ ﺍﻟﺘﻮﺣﻴﺪﻳﺔ ﻣﻦ ﺧﻼﻝ ﺍﳉﻤﻊ ﺑﲔ ﻗﺮﺍ‬

‫ﺍﻟﻮﺣﻲ ﻭﺍﻟﻜﻮﻥ‬

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