‫ﻣـﻦ ﻣﻨﺸﻮﺭﺍﺕ‬

‫ﺣـﺰﺏ ﺍﻟﺘﺤـﺮﻳﺮ‬

‫‪١‬‬
 ‫ﺍﻟﻄﺒﻌـﺔ ﺍﻷﻭﱃ‬
‫‪١٣٧٢‬ﻫـ ـ ‪١٩٥٣‬ﻡ‬

‫ﺍﻟﻄﺒﻌـﺔ ﺍﻟﺴـﺎﺩﺳـﺔ‬
‫)ﻃﺒﻌﺔ ﻣﻌﺘﻤﺪﺓ(‬
‫‪١٤٢٢‬ﻫـ ـ ‪٢٠٠١‬ﻡ‬

‫‪٢‬‬
 ‫ﺍﻟﻔﻬـﺮﺱ‬
‫‪٤‬‬ ‫ﻃـﺮﻳﻖ ﺍﻹﳝـﺎﻥ ‪..............................................‬‬
‫‪١٤‬‬ ‫ﺍﻟﻘﻀـﺎﺀ ﻭﺍﻟﻘـﺪﺭ ‪............................................‬‬
‫‪٢٢‬‬ ‫ﺍﻟﻘﻴـﺎﺩﺓ ﺍﻟﻔﻜـﺮﻳﺔ ﰲ ﺍﻹﺳـﻼﻡ ‪..............................‬‬
‫‪٥٨‬‬ ‫ﻛﻴﻔﻴﺔ ﲪﻞ ﺍﻟﺪﻋـﻮﺓ ﺍﻹﺳـﻼﻣﻴﺔ ‪...............................‬‬
‫‪٦٣‬‬ ‫ﺍﳊﻀـﺎﺭﺓ ﺍﻹﺳـﻼﻣﻴﺔ ‪........................................‬‬
‫‪٦٩‬‬ ‫ﻧﻈـﺎﻡ ﺍﻹﺳـﻼﻡ ‪.............................................‬‬
‫‪٧٥‬‬ ‫ﺍﳊﻜﻢ ﺍﻟﺸﺮﻋﻲ ‪.................................................‬‬
‫‪٧٨‬‬ ‫ﺃﻧﻮﺍﻉ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ‪..........................................‬‬
‫‪٧٩‬‬ ‫ﺍﻟﺴﱡـﻨّـﺔ ‪......................................................‬‬
‫‪٨٠‬‬ ‫ﺍﻟﺘﺄﺳّﻲ ﺑﺄﻓﻌﺎﻝ ﺍﻟﺮﺳﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ‪.........................‬‬
‫‪٨٢‬‬ ‫ﺗﺒﻨّﻲ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ‪...........................................‬‬
‫‪٨٤‬‬ ‫ﺍﻟﺪﺳﺘﻮﺭ ﻭﺍﻟﻘﺎﻧﻮﻥ ‪...............................................‬‬
‫‪٩٠‬‬ ‫ﻣﺸـﺮﻭﻉ ﺍﻟﺪﺳـﺘﻮﺭ ‪.........................................‬‬
‫‪٩٠‬‬ ‫ﺃﺣﻜﺎﻡ ﻋﺎﻣﺔ ‪...................................................‬‬
‫‪٩٣‬‬ ‫ﻧﻈﺎﻡ ﺍﳊﻜﻢ ‪....................................................‬‬
‫‪٩٤‬‬ ‫ﺍﳋﻠﻴﻔﺔ ‪.......................................................‬‬ ‫●‬

‫ﻣﻌﺎﻭﻥ ﺍﻟﺘﻔﻮﻳﺾ ‪٩٩ ..................................................‬‬ ‫●‬

‫ﻣﻌﺎﻭﻥ ﺍﻟﺘﻨﻔﻴﺬ ‪١٠٠ ....................................................‬‬ ‫●‬

‫ﺃﻣﲑ ﺍﳉﻬﺎﺩ ‪١٠١ .......................................................‬‬ ‫●‬

‫ﺍﳉﻴﺶ ‪١٠٢ .........................................................‬‬ ‫●‬

‫ﺍﻟﻘﻀﺎﺀ ‪١٠٣ .........................................................‬‬ ‫●‬

‫ﺍﻟﻮﻻﺓ ‪١٠٨ ...........................................................‬‬ ‫●‬

‫ﺍﳉﻬﺎﺯ ﺍﻹﺩﺍﺭﻱ ‪١٠٩ ...................................................‬‬ ‫●‬

‫ﳎﻠﺲ ﺍﻷﻣﺔ ‪١١٠ ......................................................‬‬ ‫●‬

‫ﺍﻟﻨﻈﺎﻡ ﺍﻻﺟﺘﻤﺎﻋﻲ ‪١١٣ .................................................‬‬

‫ﺍﻟﻨﻈﺎﻡ ﺍﻻﻗﺘﺼﺎﺩﻱ ‪١١٥ .................................................‬‬
‫ﺳﻴﺎﺳﺔ ﺍﻟﺘﻌﻠﻴﻢ ‪١٢٤ .....................................................‬‬
‫ﺍﻟﺴﻴﺎﺳﺔ ﺍﳋﺎﺭﺟﻴﺔ ‪١٢٦ ..................................................‬‬
‫ﺍﻷﺧـﻼﻕ ﰲ ﺍﻹﺳـﻼﻡ ‪١٢٩ ......................................‬‬
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 ‫ﺑﺴﻢ ﺍﻪﻠﻟ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﹶﻃـ ﹺﺮﻳ ُﻖ ﺍﻹﳝَـﺎ ِﻥ‬

‫ﺾ ﺍﻹﻧﺴﺎ ﹸﻥ ﲟﺎ ﻋﻨ َﺪﻩُ ﻣِﻦ ﻓﻜ ﹴﺮ َﻋ ﹺﻦ ﺍﳊﻴﺎ ِﺓ ﻭﺍﻟﻜﻮ ِﻥ ﻭﺍﻹﻧﺴﺎﻥِ‪َ ،‬ﻭﻋَﻦ‬ ‫ﻳﻨ َﻬ ُ‬

‫ﻋَﻼﹶﻗِﺘﻬَﺎ ﲨﻴﻌِﻬﺎ ﲟﺎ ﻗﺒ ﹶﻞ ﺍﳊﻴﺎ ِﺓ ﺍﻟﺪُﻧﻴﺎ ﻭﻣﺎ ﺑﻌﺪَﻫﺎ‪ .‬ﻓﻜﺎ ﹶﻥ ﻻ ُﺑﺪﱠ ﻣِﻦ ﺗﻐﻴ ﹺﲑ ﻓﻜـ ﹺﺮ‬
‫ﺍﻹﻧﺴﺎ ِﻥ ﺍﳊﺎﺿ ﹺﺮ ﺗﻐﻴﲑﹰﺍ ﺃﺳﺎﺳﻴﹰﺎ ﺷﺎﻣﻼﹰ‪ ،‬ﻭﺇﳚﺎ ِﺩ ﻓﻜ ﹴﺮ ﺁﺧ َﺮ ﹶﻟﻪُ ﺣﺘّﻰ ﻳﻨ َﻬﺾَ‪َ ،‬ﻷﻥﱠ‬
‫ﺍﻟﻔﻜ َﺮ ﻫﻮ ﺍﻟﺬﻱ ﻳﻮ ﹺﺟﺪُ ﺍﳌﻔﺎﻫﻴ َﻢ ﻋ ﹺﻦ ﺍﻷﺷﻴﺎﺀِ‪ ،‬ﻭﻳﺮﻛﱢ ُﺰ ﻫ ِﺬ ِﻩ ﺍﳌﻔﺎﻫﻴ َﻢ‪ .‬ﻭﺍﻹﻧﺴﺎ ﹸﻥ‬
‫ﺐ ﻣﻔﺎﻫﻴ ِﻤ ِﻪ َﻋْﻨﻬَﺎ‪ ،‬ﻓﻤﻔـﺎﻫﻴ ُﻢ ﺍﻹﻧـﺴﺎ ِﻥ ﻋَـ ْﻦ‬ ‫ﺴ ﹺ‬‫ﺤَ‬ ‫ﻒ ﺳﻠﻮ ﹶﻛﻪُ ِﰲ ﺍﳊﻴﺎ ِﺓ ﹺﺑ َ‬ ‫ُﻳ ﹶﻜﻴﱢ ُ‬
‫ﺺ‬‫ﺨ ﹴ‬ ‫ﺾ ِﻣ ْﻦ ﺳﻠﻮ ِﻛ ِﻪ َﻣ َﻊ ﺷَـ ْ‬ ‫ﺤﻮَﻩ‪ ،‬ﻋﻠﻰ ﺍﻟﱠﻨﻘِﻴ ﹺ‬ ‫ﻒ ﺳﻠﻮﻛﹶﻪ َﻧ ْ‬ ‫ﺤﺒﱡ ُﻪ ﺗُﻜﱢﻴ ُ‬ ‫ﺺ ُﻳ ِ‬
‫ﺷﺨ ﹴ‬
‫ﺺ ﻻ ﻳﻌﺮﹸﻓ ُﻪ‬
‫ﻑ ﺳﻠﻮ ِﻛ ِﻪ ﻣﻊ ﺷﺨ ﹴ‬ ‫ﺾ َﻋْﻨﻪُ‪ ،‬ﻭﻋﻠﻰ ﺧِﻼ ِ‬ ‫ﻀ ُﻪ ﻭﻋﻨ َﺪﻩُ ﻣﻔﺎﻫﻴ ُﻢ ﺍﻟﺒُ ْﻐ ﹺ‬ ‫ُﻳﺒ ِﻐ ُ‬
‫ﻁ ﲟﻔﺎﻫﻴ ﹺﻢ ﺍﻹﻧﺴﺎﻥِ‪،‬‬ ‫ﻱ ﻣﻔﻬﻮ ﹴﻡ َﻋﻨْﻪ‪ ،‬ﻓﺎﻟﺴﻠﻮ ُﻙ ﺍﻹﻧﺴﺎﱐﱡ ﻣﺮﺑﻮ ﹲ‬ ‫ﻭﻻ ﻳُﻮ َﺟﺪُ ﹶﻟ َﺪْﻳ ِﻪ ﺃ ﱡ‬
‫ﺾ ﻭﳒﻌﹶﻠﻪُ ﺳﻠﻮﻛﹰﺎ ﺭﺍﻗﻴﹰﺎ ﻻﺑ ﱠﺪ ِﻣ ْﻦ‬ ‫ﻭﻋﻨ َﺪ ﺇﺭﺍﺩِﺗﻨَﺎ ﹶﺃ ﹾﻥ ﻧﻐﱢﻴ َﺮ ﺳﻠﻮ َﻙ ﺍﻹﻧﺴﺎ ِﻥ ﺍﳌﻨﺨ ِﻔ ﹺ‬
‫ﹶﺃ ﹾﻥ ﻧﻐﱢﻴ َﺮ ﻣﻔﻬﻮ َﻣ ُﻪ ﹶﺃ ﱠﻭ ﹰﻻ‪. öΝÎκŦàΡr'Î/ $tΒ (#ρãÉitóム4©®Lxm BΘöθs)Î/ $tΒ ãÉitóムŸω ©!$# χÎ)  :‬‬
‫ﻭﺍﻟﻄﺮﻳ ُﻖ ﺍﻟﻮﺣﻴ ُﺪ ﻟﺘﻐﻴﻴﹺﺮ ﺍﳌﻔﺎﻫﻴ ﹺﻢ ﻫُ َﻮ ﺇﳚﺎ ُﺩ ﺍﻟﻔﻜ ﹺﺮ َﻋ ﹺﻦ ﺍﳊﻴـﺎ ِﺓ ﺍﻟـﺪﻧﻴﺎ‬
‫ﺣﺘﱠﻰ ﺗُﻮ َﺟ َﺪ ﺑﻮﺍﺳﻄِﺘ ِﻪ ﺍﳌﻔﺎﻫﻴ ُﻢ ﺍﻟﺼﺤﻴﺤ ﹸﺔ َﻋْﻨﻬَﺎ‪ .‬ﻭﺍﻟﻔﻜ ُﺮ َﻋ ﹺﻦ ﺍﳊﻴﺎ ِﺓ ﺍﻟـﺪﻧﻴﺎ ﻻ‬
‫ﻳﺘﺮ ﱠﻛ ُﺰ َﺗ َﺮﻛﱡﺰﹰﺍ ُﻣْﻨﺘِﺠﹰﺎ ﹺﺇ ﹼﻻ ﺑﻌ َﺪ ﹶﺃ ﹾﻥ ﻳُﻮ َﺟ َﺪ ﺍﻟﻔﻜ ُﺮ َﻋ ﹺﻦ ﺍﻟﻜﻮ ِﻥ ﻭﺍﻹﻧﺴﺎ ِﻥ ﻭﺍﳊﻴـﺎﺓِ‪،‬‬
‫ﻭﻋﻤﱠﺎ ﻗﺒ ﹶﻞ ﺍﳊﻴﺎ ِﺓ ﺍﻟﺪﻧﻴﺎ ﻭﻋﻤﱠﺎ ﺑﻌﺪَﻫﺎ‪ ،‬ﻭ َﻋ ْﻦ ﻋَﻼﻗﺘِﻬﺎ ﲟﺎ ﻗﺒﹶﻠﻬَﺎ ﻭﻣـﺎ ﺑﻌـ َﺪﻫَﺎ‪،‬‬
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 ‫ﻚ ﺑﺈﹺﻋﻄﺎ ِﺀ ﺍﻟﻔﻜﺮ ِﺓ ﺍﻟ ﹸﻜﱢﻠَﻴ ِﺔ ﻋﻤﱠﺎ ﻭﺭﺍ َﺀ ﻫﺬﹶﺍ ﺍﻟﻜﻮ ِﻥ ﻭﺍﻹﻧﺴﺎ ِﻥ ﻭﺍﳊﻴﺎ ِﺓ‪ .‬ﻷﻧﱠﻬـﺎ‬ ‫ﻭ ﹶﺫِﻟ َ‬
‫ﺍﻟﻘﺎﻋﺪ ﹸﺓ ﺍﻟﻔﻜﺮﻳ ﹸﺔ ﺍﻟﱵ ُﺗْﺒﻨَﻰ ﻋﻠْﻴﻬَﺎ ﺟَﻤﻴﻊُ ﺍﻷﻓﻜﺎ ﹺﺭ َﻋ ﹺﻦ ﺍﳊﻴﺎ ِﺓ‪ .‬ﻭﺇﹺﻋﻄﺎ ُﺀ ﺍﻟﻔﻜـﺮ ِﺓ‬
‫ﺖ‬
‫ﺍﻟﻜﻠﻴ ِﺔ َﻋ ْﻦ ﻫ ِﺬ ِﻩ ﺍ َﻷ ْﺷﻴَﺎ ِﺀ ﻫُ َﻮ َﺣﻞﱡ ﺍﻟﻌُ ﹾﻘ َﺪ ِﺓ ﺍﻟ ﹸﻜﺒْﺮﻯ ﻋِﻨ َﺪ ﺍﻹﻧﺴﺎ ِﻥ‪ .‬ﻭﻣﱴ ُﺣﻠﱠـ ْ‬
‫ﻉ َﻋﻨْﻬﺎ‪ .‬ﹶﻟ ِﻜ ﱠﻦ‬ ‫ﻫﺬﻩ ﺍﻟﻌﻘﺪ ﹸﺓ ُﺣﻠﱠﺖ ﺑﺎِﻗﻲ ﺍﻟ ُﻌ ﹶﻘﺪِ‪ ،‬ﻷﻬﻧﺎ ﺟﺰﺋﻴ ﹲﺔ ﺑﺎﻟﹺﻨ ْ‬
‫ﺴَﺒ ِﺔ ﹶﻟﻬَﺎ‪ ،‬ﹶﺃ ْﻭ ﻓﹸﺮﻭ ٌ‬
‫ﻼ ﺻﺤﻴﺤﹰﺎ ﻳﻮﺍﻓِـ ُﻖ‬ ‫ﺻﻞﹸ ﺇﹺﱃ ﺍﻟﻨﱠﻬﻀ ِﺔ ﺍﻟﺼﺤﻴﺤ ِﺔ ﺇﻻ ﺇﺫﺍ ﻛﺎ ﹶﻥ ﺣ ﹰ‬ ‫ﻫﺬﺍ ﺍﳊ ﱠﻞ ﻻ ﻳُﻮ ِ‬
‫ﺐ ﹸﻃ َﻤ ﹾﺄﻧﹺﻴَﻨ ﹰﺔ‪.‬‬
‫ِﻓ ﹾﻄ َﺮ ﹶﺓ ﺍﻹﻧﺴﺎﻥِ‪ ،‬ﻭﻳُ ﹾﻘﹺﻨﻊُ ﺍﻟﻌﻘﻞﹶ‪ ،‬ﹶﻓَﻴ ْﻤﻸُ ﺍﻟﻘﹶﻠ َ‬
‫ﻭﻻ ﳝﻜ ُﻦ ﺃ ﹾﻥ ﻳﻮﺟ َﺪ ﻫﺬﺍ ﺍﳊﻞﱡ ﺍﻟﺼﺤﻴ ُﺢ ﺇﻻ ﺑﺎﻟﻔﻜ ﹺﺮ ﺍﳌـﺴﺘﻨﻴﹺﺮ ﻋـ ﹺﻦ‬
‫ﻚ ﻛﺎ ﹶﻥ ﻋﻠﻰ ُﻣﺮﹺﻳﺪِﻱ ﺍﻟﻨﻬﻀ ِﺔ ﻭﺍﻟﺴ ﹺﲑ ﰲ ﻃﺮﻳـ ﹺﻖ‬ ‫ﺍﻟﻜﻮ ِﻥ ﻭﺍﻹﻧﺴﺎ ِﻥ ﻭﺍﳊﻴﺎ ِﺓ‪ .‬ﻟﺬﻟ َ‬
‫ﻼ ﺻﺤﻴﺤﹰﺎ ﺑﻮﺍﺳﻄ ِﺔ ﺍﻟﻔﻜ ﹺﺮ ﺍﳌﺴﺘﻨﲑﹺ‪ ،‬ﻭﻫﺬﺍ‬ ‫ﺤﻠﱡﻮﺍ ﻫ ِﺬ ِﻩ ﺍﻟﻌﻘﺪ ﹶﺓ ﺃﻭ ﹰﻻ ﺣ ﹰ‬ ‫ﺍﻟ ﱡﺮِﻗ ﱢﻲ ﹶﺃ ﹾﻥ َﻳ ُ‬
‫ﺍﳊﻞﱡ ﻫﻮ ﺍﻟﻌﻘﻴﺪﺓﹸ‪ ،‬ﻭﻫﻮ ﺍﻟﻘﺎﻋﺪ ﹸﺓ ﺍﻟﻔﻜﺮﻳ ﹸﺔ ﺍﻟﱵ ﻳُﺒﲎ ﻋﻠﻴﻬﺎ ﻛﻞﱡ ﻓﻜ ﹴﺮ ﹶﻓ ْﺮ ِﻋ ﱟﻲ ﻋَـ ﹺﻦ‬
‫ﺍﻟﺴﻠﻮ ِﻙ ﰲ ﺍﳊﻴﺎ ِﺓ ﻭﻋ ْﻦ ﺃﻧﻈﻤ ِﺔ ﺍﳊﻴﺎ ِﺓ‪.‬‬
‫ﻼ‬‫ﺤﻠﱠﻬﺎ ﻟﻺﻧـﺴﺎ ِﻥ ﺣـ ﹰ‬ ‫ﻭﺍﻹﺳﻼ ُﻡ ﻗﹶﺪ ﻋﻤَﺪ ﺇﹺﱃ ﻫﺬﻩ ﺍﻟﻌﻘﺪ ِﺓ ﺍﻟﻜﱪﻯ ﹶﻓ َ‬
‫ﺐ ﻃﹸﻤﺄﻧﻴﻨﺔﹰ‪ ،‬ﻭﺟ َﻌ ﹶﻞ ﺍﻟـﺪﺧﻮ ﹶﻝ ﻓِﻴـﻪ‬ ‫ﻳﻮﺍِﻓﻖُ ﺍﻟﻔِﻄﺮﺓﹶ‪ ،‬ﻭَﻳ ْﻤﻸُ ﺍﻟﻌﻘ ﹶﻞ ﹶﻗﻨﺎﻋﺔﹰ‪ ،‬ﻭﺍﻟﻘﻠ َ‬
‫ﻣﺘﻮﻗﱢﻔﹰﺎ ﻋﻠﻰ ﺍﻹﻗﺮﺍ ﹺﺭ ﻬﺑﺬﺍ ﺍﳊ ﱢﻞ ﺇﻗﺮﺍﺭﹰﺍ ﺻﺎﺩﺭﹰﺍ ﻋ ﹺﻦ ﺍﻟﻌﻘﻞﹺ‪ ،‬ﻭﻟﺬﻟﻚ ﻛﺎﻥ ﺍﻹﺳﻼ ُﻡ‬
‫ﺱ ﻭﺍﺣ ٍﺪ ﻫﻮ ﺍﻟﻌﻘﻴﺪ ﹸﺓ‪ .‬ﻭﻫﻲ ﺃ ﱠﻥ ﻭﺭﺍ َﺀ ﻫﺬﺍ ﺍﻟﻜـﻮ ِﻥ ﻭﺍﻹﻧـﺴﺎ ِﻥ‬ ‫ﻣﺒﻨﻴﹰﺎ ﻋﻠﻰ ﺃﺳﺎ ﹴ‬
‫ﷲ ﺗﻌـﺎﱃ‪ .‬ﻭﹶﺃﻥﱠ ﻫـﺬﺍ‬ ‫ﻭﺍﳊﻴﺎ ِﺓ ﺧﺎﻟﻘﹰﺎ ﺧﻠﻘﹶﻬﺎ ﲨﻴﻌﺎﹰ‪ ،‬ﻭﺧﻠ َﻖ ﻛ ﱠﻞ ﺷﻲﺀٍ‪ ،‬ﻭﻫﻮ ﺍ ُ‬
‫ﺍﳋﺎﻟ َﻖ ﹶﺃ ْﻭ َﺟ َﺪ ﺍﻷﺷﻴﺎ َﺀ ﻣِﻦ ﺍﻟﻌﺪﻡﹺ‪ ،‬ﻭﻫﻮ ﻭَﺍ ﹺﺟﺐُ ﺍﻟﻮﺟﻮﺩِ‪ ،‬ﻓﻬﻮ ﻏ ُﲑ ﳐﻠﻮﻕﹴ‪ ،‬ﻭﺇﻻ‬
‫ﳌﺎ ﻛﺎﻥ ﺧﺎﻟﻘﹰﺎ‪ ،‬ﻭﺍﺗﺼﺎﹸﻓ ُﻪ ﺑﻜﻮﹺﻧ ِﻪ ﺧﺎﻟﻘﹰﺎ َﻳ ﹾﻘﻀِﻲ ﺑﻜﻮﹺﻧ ِﻪ ﻏ َﲑ ﳐﻠﻮﻕﹴ‪ ،‬ﻭَﻳ ﹾﻘﻀِﻲ ﺑﺄﻧﱠ ُﻪ‬
‫ﺐ ﺍﻟﻮﺟـﻮﺩِ‪ ،‬ﻷ ﱠﻥ ﺍﻷﺷـﻴﺎ َﺀ ﲨﻴ َﻌﻬَﺎ ﺗﺴﺘَﺘﹺﻨﺪُ ﰲ ﻭﺟــﻮﺩِﻫﺎ ﹺﺇﹶﻟﻴْـ ِﻪ ﻭﻻ‬ ‫ﻭﺍﺟ ُ‬
‫ﻳﺴـﺘﻨ ُﺪ ﻫﻮ ﺇﱃ ﺷﻲ ٍﺀ‪.‬‬
‫ﺃ ﱠﻣﺎ ﺃﻧﱠ ُﻪ ﻻ ﺑ ﱠﺪ ﻟﻸﺷﻴﺎ ِﺀ ﻣِﻦ ﺧﺎﻟ ﹴﻖ ﳜﹸﻠﻘﹸﻬﺎ ﻓـﺬﻟﻚ ﺃ ﱠﻥ ﺍﻷﺷـﻴﺎ َﺀ ﺍﻟـﱵ‬
‫ﻳُﺪ ﹺﺭﻛﹸﻬﺎ ﺍﻟﻌﻘ ﹸﻞ ﻫﻲ ﺍﻹﻧﺴﺎ ﹸﻥ ﻭﺍﳊﻴﺎ ﹸﺓ ﻭﺍﻟﻜﻮﻥﹸ‪ ،‬ﻭﻫﺬﻩ ﺍﻷﺷﻴﺎ ُﺀ ﳏﺪﻭﺩﺓﹲ‪ ،‬ﻓﻬـﻲ‬
‫‪٥‬‬
 ‫ﻋﺎﺟﺰﹲﺓ ﻭﻧﺎﻗﺼ ﹲﺔ ﻭﳏﺘﺎﺟ ﹲﺔ ﺇﱃ ﻏ ﹺﲑﻫَﺎ‪ .‬ﻓﺎﻹﻧﺴﺎ ﹸﻥ ﳏﺪﻭ ٌﺩ ﻷﻧﱠ ُﻪ ﻳﻨﻤُﻮ ﰲ ﻛ ﱢﻞ ﺷﻲ ٍﺀ‬
‫ﻱ ﹶﻓ ﹶﻘﻂﹾ‪،‬‬‫ﺇﱃ َﺣ ٍﺪ ﻻ ﻳﺘﺠﺎ َﻭ ُﺯﻩُ‪ ،‬ﻓﻬﻮ ﳏﺪﻭ ٌﺩ‪ .‬ﻭﺍﳊﻴﺎ ﹸﺓ ﳏﺪﻭﺩﺓﹲ‪ ،‬ﻷ ﱠﻥ ﻣﻈﻬَﺮﻫﺎ ﻓﺮﺩ ٌ‬
‫ﺲ ﺃﻧﱠﻬﺎ َﺗْﻨَﺘ ﹺﻬﻲ ﰲ ﺍﻟﻔﺮ ِﺩ ﻓﻬﻲ ﳏﺪﻭﺩﹲﺓ‪ .‬ﻭﺍﻟﻜﻮ ﹸﻥ ﳏـﺪﻭ ٌﺩ ﻷﻧـﻪ‬ ‫ﳊ ﱢ‬ ‫ﻭﺍ ﹸﳌﺸﺎ َﻫ ُﺪ ﺑﺎ ِ‬
‫ﺕ ﳏـﺪﻭ ٌﺩ ﺑﺪﺍﻫـﺔﹰ‪،‬‬ ‫ﻉ ﺍﶈﺪﻭﺩﺍ ِ‬ ‫ﻉ ﺃﹶﺟﺮﺍ ﹴﻡ ﻭﻛﻞﱡ ﹺﺟ ْﺮ ﹴﻡ ﻣِﻨﻬﺎ ﳏﺪﻭﺩٌ‪ ،‬ﻭﳎﻤﻮ ُ‬ ‫ﳎﻤﻮ ُ‬
‫ﻓﺎﻟﻜﻮ ﹸﻥ ﳏﺪﻭ ٌﺩ‪ .‬ﻭﻋﻠﻰ ﺫﻟﻚ ﻓﺎﻹﻧﺴﺎ ﹸﻥ ﻭﺍﳊﻴﺎ ﹸﺓ ﻭﺍﻟﻜ ْﻮ ﹸﻥ ﳏﺪﻭﺩﹲﺓ ﻗﻄﻌﹰﺎ‪.‬‬
‫ﺲ ﹶﺃ َﺯﻟِﻴﹰﺎ ﻭﺇﻻ ﳌﹶﺎ ﻛﺎﻥ ﳏﺪﻭﺩﹰﺍ ﻓﻼ ﺑـ ﱠﺪ‬ ‫ﲔ ﻧﻨ ﹸﻈ ُﺮ ﺇﱃ ﺍﶈﺪﻭ ِﺩ ﳒ ُﺪ ُﻩ ﻟﻴ َ‬ ‫ﻭﺣ َ‬
‫ِﻣ ْﻦ ﺃ ﹾﻥ ﻳﻜﻮ ﹶﻥ ﺍﶈﺪﻭ ُﺩ ﳐﻠﻮﻗﹰﺎ ﻟﻐ ﹺﲑﻩِ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻐ ُﲑ ﻫﻮ ﺧﺎﻟ ُﻖ ﺍﻹﻧـﺴﺎ ِﻥ ﻭﺍﳊﻴـﺎ ِﺓ‬
‫ﺐ‬‫ﺴﻪِ‪ ،‬ﺃﻭ ﺃﺯﻟﻴﹰﺎ ﻭﺍﺟـ َ‬ ‫ﻭﺍﻟﻜﻮﻥِ‪ ،‬ﻭﻫﻮ ﹺﺇﻣﱠﺎ ﹶﺃ ﹾﻥ ﻳﻜﻮ ﹶﻥ ﳐﻠﻮﻗﹰﺎ ﻟﻐ ﹺﲑﻩِ‪ ،‬ﹶﺃ ْﻭ ﺧﺎﻟﻘﹰﺎ ﻟﻨﻔ ِ‬
‫ﻕ ﻟﻐ ﹺﲑ ِﻩ ﻓﺒﺎﻃـﻞﹲ‪ ،‬ﻷﻧﱠـ ُﻪ ﻳﻜـﻮ ﹸﻥ ﳏــﺪﻭﺩﺍﹰ‪،‬‬ ‫ﺍﻟﻮﺟـﻮ ِﺩ‪ .‬ﺃﻣﱠﺎ ﺃﻧﱠـ ُﻪ ﳐـﻠﻮ ٌ‬
‫ﺴ ِﻪ ﻭﺧﺎﻟﻘـﹰﺎ‬ ‫ﺴ ِﻪ ﻓﺒﺎﻃ ﹲﻞ ﺃﻳﻀﺎﹰ‪ ،‬ﻷﻧﻪ ﻳﻜﻮ ﹸﻥ ﳐﻠﻮﻗﹰﺎ ﻟﻨﻔـ ِ‬ ‫ﻭﺃﻣـﺎ ﺃﻧﱠـ ُﻪ ﺧﺎﻟ ٌﻖ ﻟﻨﻔ ِ‬
‫ﺴ ِﻪ ﰲ ﺁ ٍﻥ ﻭﺍﺣﺪٍ‪ ،‬ﻭﻫﺬﺍ ﺑﺎﻃـ ﹲﻞ ﺃﻳﻀـﺎﹰ‪ ،‬ﻓﻼ ﺑُـ ﱠﺪ ﹶﺃ ﹾﻥ ﻳﻜﻮ ﹶﻥ ﺍﳋﺎﻟ ُﻖ ﺃﺯﻟﻴـﹰﺎ‬ ‫ﻟﻨﻔ ِ‬
‫ﷲ ﺗﻌﺎﱃ‪.‬‬ ‫ﺐ ﺍﻟﻮﺟﻮ ِﺩ ﻭﻫﻮ ﺍ ُ‬ ‫ﻭﺍﺟ َ‬
‫ﻋﻠﻰ ﺃ ﱠﻥ ﻛ ﱠﻞ َﻣ ْﻦ ﻛﺎﻥ ﹶﻟﻪُ ﻋﻘﻞﹲ‪ ،‬ﻳُﺪ ﹺﺭﻙُ ﻣﻦ ﳎ ﱠﺮ ِﺩ ﻭﺟﻮ ِﺩ ﺍﻷﺷﻴﺎ ِﺀ ﺍﻟﱵ‬
‫ﺴﻪُ‪ ،‬ﹶﺃﻥﱠ ﳍﹶﺎ ﺧﺎﻟﻘﹰﺎ َﺧﹶﻠ ﹶﻘﻬَﺎ‪َ ،‬ﻷﻥﱠ ﺍﳌﺸﺎ َﻫ َﺪ ﻓﻴﻬﺎ ﲨﻴ ِﻌﻬَﺎ ﹶﺃﻧﱠﻬﺎ ﻧﺎﻗﺼﺔﹲ‪،‬‬ ‫ﻳ ﹶﻘﻊُ ﻋﻠﻴْﻬﺎ ِﺣ ﱡ‬
‫ﺖ ﺍﻟَﻨ ﹶﻈﺮُ‬
‫ﻭﻋﺎﺟﺰ ﹲﺓ ﻭﳏﺘﺎﺟ ﹲﺔ ﻟﻐ ﹺﲑﻫَﺎ‪ ،‬ﻓﻬﻲ ﳐﻠﻮﻗ ﹲﺔ ﻗﻄﻌﹰﺎ‪ .‬ﻭﻟﺬﻟﻚ ﻳﻜﻔِﻲ ﺃ ﹾﻥ ﻳُ ﹾﻠ ﹶﻔ َ‬
‫ﺴَﺘ َﺪﻝﱠ ﹺﺑ ِﻪ ﻋﻠﻰ ﻭﺟﻮ ِﺩ ﺍﳋﺎﻟ ﹺﻖ‬ ‫ﻱ ﺷﻲ ٍﺀ ﰲ ﺍﻟﻜﻮ ِﻥ ﻭﺍﳊﻴﺎ ِﺓ ﻭﺍﻹﻧﺴﺎ ِﻥ ِﻟﻴُ ْ‬ ‫ﺇﹺﱃ ﹶﺃ ﱢ‬
‫ﻱ‬
‫ﺐ ﰲ ﺍﻟﻜﻮﻥِ‪ ،‬ﻭﺍﻟﺘﹶﺄ ﱡﻣ ﹸﻞ ﰲ ﹶﺃ ﱢ‬ ‫ﺐ ِﻣ َﻦ ﺍﻟﻜﻮﺍﻛ ﹺ‬ ‫ﻱ ﹶﻛ ْﻮ ﹶﻛ ﹴ‬‫ﺍﳌﺪﱢﺑ ﹺﺮ‪ .‬ﻓﺎﻟَﻨ ﹶﻈﺮُ ﺇﱃ ﹶﺃ ﱢ‬
‫ﻱ ﻧﺎﺣﻴ ٍﺔ ﰲ ﺍﻹﻧﺴﺎﻥِ‪ ،‬ﹶﻟَﻴ ُﺪﻝﱡ ﺩِﻻﻟ ﹰﺔ ﻗﻄﻌﻴ ﹰﺔ‬ ‫َﻣ ﹾﻈ َﻬ ﹴﺮ ِﻣ ْﻦ ﻣَﻈﺎ ِﻫ ﹺﺮ ﺍﳊﻴﺎﺓِ‪ ،‬ﻭﺇﹺﺩﺭﺍ ُﻙ ﹶﺃ ﱢ‬
‫ﺖ ﺍﻟَﻨ ﹶﻈ َﺮ ﺇﱃ ﺍﻷﺷﻴﺎﺀِ‪،‬‬ ‫ﺠﺪُ ﺍﻟﻘﺮﺁ ﹶﻥ ﺍﻟﻜﺮ َﱘ َﻳ ﹾﻠ ِﻔ ُ‬ ‫ﻚ َﻧ ﹺ‬
‫ﷲ ﺗﻌﺎﱃ‪ .‬ﻭﻟﺬﻟ َ‬ ‫ﻋﻠﻰ ﻭﺟﻮ ِﺩ ﺍ ِ‬
‫ﺴَﺘ ِﺪﻝﱡ ﺑﺬﻟﻚ‬ ‫ﻭﻳﺪ ُﻋﻮ ﺍﻹﻧﺴﺎ ﹶﻥ َﻷ ﹾﻥ ﻳﻨﻈﹸ َﺮ ﺇﹺﻟﻴﻬﺎ ﻭﺇﱃ ﻣﺎ َﺣ ْﻮﹶﻟﻬَﺎ ﻭﻣﺎ ﻳﺘﻌﱠﻠ ُﻖ ﹺﺑﻬَﺎ‪ ،‬ﻭَﻳ ْ‬
‫ﻒ ﹶﺃﱠﻧﻬَﺎ ﳏﺘﺎﺟ ﹲﺔ ﺇﱃ ﻏﲑﹺﻫﺎ‪،‬‬ ‫ﷲ ﺗﻌﺎﱃ‪ .‬ﹺﺇ ﹾﺫ ﻳﻨﻈ ُﺮ ﺇﹺﱃ ﺍﻷﺷﻴﺎ ِﺀ ﹶﻛْﻴ َ‬ ‫ﻋﻠﻰ ﻭﺟﻮ ِﺩ ﺍ ِ‬
‫ﺕ‬
‫ﺕ ِﻣﹶﺌﺎ ُ‬ ‫ﷲ ﺍﳋﺎﻟ ﹺﻖ ﺍﳌﺪﱢﺑ ﹺﺮ ﺇﹺﺩﺭﺍﻛﹰﺎ ﻗﻄﻌﻴﹰﺎ‪َ .‬ﻭﹶﻗ ْﺪ َﻭ َﺭ َﺩ ْ‬ ‫ﹶﻓﻴُ ْﺪ ﹺﺭﻙُ ِﻣ ْﻦ ﺫﻟﻚ ﻭﺟﻮ َﺩ ﺍ ِ‬
‫‪٦‬‬
‫‪È,ù=yz ’Îû χÎ) ‬‬ ‫ﺕ ﰲ ﻫﺬﺍ ﺍﳌﻌﲎ‪ .‬ﻗﺎﻝ ﺗﻌﺎﱃ ﰲ ﺳﻮﺭ ِﺓ ﺁ ﹺﻝ ﻋﻤﺮﺍ ﹶﻥ‪:‬‬
‫ﺍﻵﻳﺎ ِ‬
‫‪ ، É=≈t6ø9F{$#‬ﻭﻗﺎ ﹶﻝ‬ ‫‪’Í<'ρT[{ ;M≈tƒUψ Í‘$pκ¨]9$#uρ È≅øŠ©9$# É#≈n=ÏF÷z$#uρ ÇÚö‘F{$#uρ ÏN¨uθ≈yϑ¡¡9$#‬‬

‫ﺗﻌﺎﱃ ﰲ ﺳﻮﺭ ِﺓ ﺍﻟﺮﻭ ﹺﻡ‪:‬‬

‫‪ß#≈n=ÏG÷z$#uρ ÇÚö‘F{$#uρ ÏN¨uθ≈yϑ¡¡9$# ß,ù=yz ⎯ÏμÏG≈tƒ#u™ ô⎯ÏΒuρ ‬‬
‫‪’n<Î) tβρãÝàΨtƒ‬‬ ‫ﻝ ﺗﻌﺎﱃ ﰲ ﺳﻮﺭ ِﺓ ﺍﻟﻐﺎﺷِﻴ ِﺔ‪Ÿξsùr&  :‬‬
‫&‪ ، ö/ä3ÏΡ¨uθø9r&uρ öΝà6ÏGsΨÅ¡ø9r‬ﻭﻗﺎ ﹶ‬
‫‪y#ø‹x. ÉΑ$t6Ågù:$# ’n<Î)uρ ∩⊇∇∪ ôMyèÏùâ‘ y#ø‹Ÿ2 Ï™!$uΚ¡¡9$# ’n<Î)uρ ∩⊇∠∪ ôMs)Ï=äz y#ø‹Ÿ2 È≅Î/M}$#‬‬

‫‪ ،‬ﻭﻗﺎ ﹶﻝ ﺗﻌﺎﱃ ﰲ ﺳـﻮﺭ ِﺓ‬ ‫‪ôMysÏÜß™ y#ø‹x. ÇÚö‘F{$# ’n<Î)uρ ∩⊇®∪ ôMt6ÅÁçΡ‬‬

‫‪.⎯ÏΒ ßlãøƒs† ∩∉∪ 9,Ïù#yŠ &™!$¨Β ⎯ÏΒ t,Ï=äz ∩∈∪ t,Ï=äz §ΝÏΒ ß⎯≈|¡ΡM}$# ÍÝàΨu‹ù=sù ‬‬ ‫ﻕ‪:‬‬
‫ﺍﻟﻄـﺎ ﹺﺭ ﹺ‬
‫)‪È,ù=yz ’Îû ¨βÎ‬‬ ‫‪َ ، É=Í←!#u©I9$#uρ‬ﻭﻗﺎ ﹶﻝ ﺗﻌﺎﱃ ﰲ ﺳﻮﺭ ِﺓ ﺍﻟَﺒ ﹶﻘ َﺮ ِﺓ‪ :‬‬ ‫‪É=ù=Á9$# È⎦÷⎫t/‬‬
‫‪$yϑÎ/ Íóst7ø9$# ’Îû “ÍøgrB ©ÉL©9$# Å7ù=àø9$#uρ Í‘$yγ¨Ψ9$#uρ È≅øŠ©9$# É#≈n=ÏG÷z$#uρ ÇÚö‘F{$#uρ ÏN¨uθ≈yϑ¡¡9$#‬‬

‫‪$pκÌEöθtΒ y‰÷èt/ uÚö‘F{$# ÏμÎ/ $uŠômr'sù &™!$¨Β ⎯ÏΒ Ï™!$yϑ¡¡9$# z⎯ÏΒ ª!$# tΑu“Ρr& !$tΒuρ }¨$¨Ζ9$# ßìxΖtƒ‬‬

‫‪Ï™!$yϑ¡¡9$# t⎦÷⎫t/ Í¤‚|¡ßϑø9$# É>$ys¡¡9$#uρ Ëx≈tƒÍh9$# É#ƒÎóÇs?uρ 7π−/!#yŠ Èe≅à2 ⎯ÏΒ $pκÏù £]t/uρ‬‬

‫ﺕ ﺍﻟﱵ ﺗﺪﻋُﻮ ﺍﻹﻧﺴﺎ ﹶﻥ‬ ‫‪ . tβθè=É)÷ètƒ 5Θöθs)Ïj9 ;M≈tƒUψ ÇÚö‘F{$#uρ‬ﺇﱃ ﻏ ﹺﲑ ﺫﻟﻚ ِﻣ َﻦ ﺍﻵﻳﺎ ِ‬
‫َﻷ ﹾﻥ ﻳﻨ ﹸﻈ َﺮ ﺍﻟَﻨ ﹾﻈ َﺮ ﹶﺓ ﺍﻟﻌﻤﻴﻘ ﹶﺔ ﺇﱃ ﺍﻷﺷﻴﺎ ِﺀ ﻭﻣﺎ ﺣﻮ ﹶﳍﺎ ﻭﻣﺎ ﻳﺘﻌﻠ ُﻖ ﹺﺑﻬَﺎ‪ ،‬ﻭﻳَﺴﺘ ِﺪﻝﱠ‬
‫ﷲ ﺇﳝﺎﻧﹰﺎ ﺭﺍﺳﺨﹰﺎ َﻋ ْﻦ َﻋ ﹾﻘ ﹴﻞ‬ ‫ﺑﺬﻟﻚ ﻋﻠﻰ ﻭﺟﻮ ِﺩ ﺍﳋﺎﻟ ﹺﻖ ﺍﳌﺪﱢﺑﺮﹺ‪ ،‬ﺣﺘﱠﻰ ﻳﻜﻮ ﹶﻥ ﺇﳝﺎُﻧ ُﻪ ﺑﺎ ِ‬
‫َﻭَﺑﱢﻴَﻨ ٍﺔ‪.‬‬
‫ﻱ ﰲ ﻛ ﱢﻞ ﺇﻧـﺴﺎ ٍﻥ‪ .‬ﺇﹺﻻ ﹶﺃﻥﱠ ﻫـﺬﺍ‬ ‫َﻧ َﻌﻢ؛ ﹺﺇﻥﱠ ﺍﻹﳝﺎ ﹶﻥ ﺑﺎﳋﺎﻟ ﹺﻖ ﺍﳌﺪﱢﺑ ﹺﺮ ِﻓ ﹾﻄ ﹺﺮ ٌ‬
‫ﻱ ﻳﺄﺗِﻲ ﻋﻦ ﻃﺮﻳ ﹺﻖ ﺍﻟ ﹺﻮ ْﺟ َﺪﺍ ِﻥ‪ .‬ﻭﻫﻮ ﻃﺮﻳ ٌﻖ ﻏ ُﲑ ﻣَـ ﹾﺄﻣُﻮ ِﻥ ﺍﻟﻌﺎِﻗﺒَـﺔِ‪،‬‬ ‫ﺍﻹﳝﺎ ﹶﻥ ﺍﻟﻔﻄﺮ ﱠ‬
‫ﻀﻔِﻲ ﻋﻠﻰ ﻣـﺎ‬ ‫ﺻ ﹴﻞ ﺇﹺﱃ ﺗﺮﻛﻴ ﹴﺰ ﺇﺫﺍ ﺗُ ﹺﺮ َﻙ َﻭ ْﺣ َﺪﻩُ‪ .‬ﻓﺎﻟﻮﹺﺟﺪﺍ ﹸﻥ ﻛﺜﲑﹰﺍ ﻣﺎ ُﻳ ْ‬ ‫ﻭﻏ ُﲑ ﻣُﻮ ِ‬
‫ﺕ ﻻﺯﻣ ﹰﺔ ِﻟ َﻤﺎ ﺁﻣَـ َﻦ‬ ‫ﻳُ ْﺆ ِﻣﻦُ ﹺﺑ ِﻪ ﹶﺃ ْﺷﻴَﺎ َﺀ ﻻ ﺣﻘﺎﺋ َﻖ ﳍﹶﺎ‪ ،‬ﻭﻟﻜ ﱠﻦ ﺍﻟ ﹺﻮﺟﺪﺍ ﹶﻥ ﹶﲣﱠﻴﹶﻠﻬَﺎ ﺻِﻔﺎ ٍ‬
‫ﺕ‬‫ﺕ ﻭﺍﻟُﺘ ﱠﺮﻫَﺎ ُ‬
‫ﹺﺑﻪِ‪ ،‬ﹶﻓ َﻮﹶﻗ َﻊ ﰲ ﺍﻟﻜﹸﻔ ﹺﺮ ﺃﻭ ﺍﻟﻀﱠﻼ ﹺﻝ‪ .‬ﻭﻣﺎ ﻋﺒﺎﺩ ﹸﺓ ﺍﻷﻭﺛﺎﻥِ‪ ،‬ﻭﻣﺎ ﺍﳋﹸﺮﺍﻓﺎ ُ‬
‫ﺠ ﹰﺔ ﳋﻄِﺄ ﺍﻟﻮﹺﺟﺪﺍ ِﻥ‪ .‬ﻭﳍﺬﺍ ﱂ َﻳْﺘﺮُ ِﻙ ﺍﻹﺳﻼ ُﻡ ﺍﻟﻮﺟﺪﺍ ﹶﻥ ﻭﺣـ َﺪﻩُ ﻃﺮﻳﻘـ ﹰﺔ‬ ‫ﺇﻻ ﻧَﺘﻴ َ‬
‫ﺾ َﻣ َﻊ ﺍ ُﻷﻟﹸﻮ ِﻫﻴﱠـﺔِ‪ ،‬ﺃﻭ ﳚﻌﻠﹶـ ُﻪ ُﻣ ْﻤﻜِـ َﻦ‬ ‫ﺕ َﺗَﺘَﻨﺎﹶﻗ ُ‬
‫ﷲ ﺻﻔﺎ ٍ‬ ‫ﻟﻺﳝﺎﻥِ‪ ،‬ﺣﱴ ﻻ ﳚﻌ ﹶﻞ ِ‬
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 ‫ﺏ ﺇﹶﻟْﻴ ِﻪ ﺑﻌِﺒﺎﺩ ِﺓ ﺃﹶﺷﻴﺎ َﺀ ﻣﺎ ﱢﺩﻳﱠـﺔٍ‪،‬‬ ‫ﺼ ﱠﻮ َﺭ ﺇﹺﻣﻜﺎ ﹶﻥ ﺍﻟَﺘ ﹶﻘ ﱡﺮ ﹺ‬ ‫ﺴ ِﺪ ﰲ ﺃﺷﻴﺎ َﺀ ﻣﺎ ﱢﺩﱠﻳﺔٍ‪ ،‬ﺃﻭ َﻳَﺘ َ‬ ‫ﺠﱡ‬ ‫ﺍﻟَﺘ َ‬
‫ﺕ ﺍﻟﱠـﱵ َﻳ ﹾﺄﺑَﺎﻫـﺎ‬ ‫ﻱ ﺇﻣﱠﺎ ﺇﱃ ﺍﻟﻜﻔ ﹺﺮ ﺃﻭ ﺍﻹﺷﺮﺍﻙِ‪ ،‬ﻭﺇﻣﱠﺎ ﺇﱃ ﺍﻷ ْﻭﻫَﺎ ﹺﻡ ﻭﺍﳋﹸﺮﺍﻓﹶﺎ ِ‬ ‫ﻓﻴُ َﺆ ﱢﺩ َ‬
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‫ﻚ َﺣﱠﺘ َﻢ ﺍﻹﺳﻼ ُﻡ ﺍﺳﺘﻌﻤﺎ ﹶﻝ ﺍﻟ َﻌ ﹾﻘ ﹺﻞ َﻣ َﻊ ﺍﻟﻮﹺﺟﺪﺍﻥِ‪ ،‬ﻭﹶﺃ ْﻭ َﺟ َ‬ ‫ﻕ‪ .‬ﻭﻟﺬﻟ َ‬ ‫ﺍﻹﳝﺎ ﹸﻥ ﺍﻟﺼﺎﺩ ُ‬
‫ﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﻧَﻬـﻰ ﻋَـ ﹺﻦ ﺍﻟﺘﻘﻠﻴـ ِﺪ ﰲ‬ ‫ﲔ ُﻳﺆْﻣ ُﻦ ﺑﹺﺎ ِ‬‫ﻋﻠﻰ ﺍﳌﹸﺴﻠ ﹺﻢ ﺍﺳﺘﻌﻤﺎ ﹶﻝ ﻋﻘِﻠ ِﻪ ﺣ َ‬
‫ﻝ ﺗﻌﺎﱃ‪’Îû χÎ)  :‬‬ ‫ﷲ ﺗﻌﺎﱃ‪ .‬ﻗﺎ ﹶ‬ ‫ﻚ َﺟ َﻌ ﹶﻞ ﺍﻟﻌﻘ ﹶﻞ ﺣﻜﻤﹰﺎ ﰲ ﺍﻹﳝﺎ ِﻥ ﺑﺎ ِ‬ ‫ﺍﻟﻌﻘﻴﺪ ِﺓ ﻭﻟﺬﻟ َ‬
‫‪ .É=≈t6ø9F{$# ’Í<'ρT[{ ;M≈tƒUψ Í‘$pκ¨]9$#uρ È≅øŠ©9$# É#≈n=ÏF÷z$#uρ ÇÚö‘F{$#uρ ÏN¨uθ≈yϑ¡¡9$# È,ù=yz‬ﻭﳍﺬﺍ‬
‫ﺚ ﻭَﻧ ﹶﻈﺮﹴ‪،‬‬ ‫ﺤ ٍ‬ ‫ﺠ َﻌ ﹶﻞ ﺇﳝﺎَﻧﻪُ ﺻﺎﺩﺭﹰﺍ َﻋ ﹺﻦ َﺗﻔﹾﻜ ﹴﲑ ﻭَﺑ ْ‬ ‫ﻛﺎ ﹶﻥ ﻭﺍﺟﺒﹰﺎ ﻋَﻠﻰ ﻛ ﱢﻞ ﻣﺴﻠ ﹴﻢ ﹶﺃ ﹾﻥ َﻳ ْ‬
‫ﷲ ﺗﻌﺎﱃ‪ .‬ﻭﺍﻟﺪﻋﻮ ﹸﺓ ﺇﱃ ﺍﻟَﻨ ﹶﻈ ﹺﺮ ﰲ‬ ‫ﺤ ﱢﻜ َﻢ ﺍﻟﻌَﻘ ﹶﻞ ﲢﻜﻴﻤﹰﺎ ﻣُﻄﻠﻘﹰﺎ ﰲ ﺍﻹﳝﺎ ِﻥ ﺑﺎ ِ‬ ‫ﻭﹶﺃ ﹾﻥ ﻳُ َ‬
‫ﺕ‬‫ﻁ ﺳَُﻨﹺﻨ ِﻪ ﻭﻟﻼﻫﺘﺪﺍ ِﺀ ﺇﱃ ﺍﻹﳝﺎ ِﻥ ﹺﺑﺒَﺎ ﹺﺭِﺋﻪِ‪ُ ،‬ﻳ ﹶﻜ ﱢﺮ ُﺭﻫَﺎ ﺍﻟﻘﹸـﺮﺁ ﹸﻥ ِﻣﺌﹶـﺎ ِ‬ ‫ﺍﻟﻜﻮ ِﻥ ﻻﺳﺘﻨﺒﺎ ِ‬
‫ﺨَﺘِﻠ ﹶﻔﺔِ‪ ،‬ﻭ ﹸﻛﻠﱡﻬَﺎ ﻣُ َﻮ ﱠﺟ َﻬ ﹲﺔ ﺇﱃ ﹸﻗﻮَﻯ ﺍﻹِﻧﺴﺎ ِﻥ ﺍﻟﻌﺎِﻗﹶﻠ ِﺔ ﺗَﺪﻋُﻮﻩُ ﺇﱃ‬ ‫ﺕ ﰲ ﺳُ َﻮ ﹺﺭ ِﻩ ﺍ ﹸﳌ ْ‬ ‫ﺍﳌﺮﱠﺍ ِ‬
‫ﺤﺬﱢ ُﺭ ُﻩ ﺍ َﻷ ْﺧ ﹶﺬ ﲟﺎ َﻭ َﺟ َﺪ َﻋﹶﻠْﻴ ِﻪ ﺁﺑَﺎ َﺀﻩُ‬
‫ﺍﻟَﺘ َﺪﱡﺑ ﹺﺮ ﻭﺍﻟَﺘﹶﺄ ﱡﻣ ﹺﻞ ِﻟﻴَﻜﻮ ﹶﻥ ﺇﳝﺎُﻧ ُﻪ َﻋ ْﻦ ﻋﻘ ﹴﻞ ﻭَﺑﱢﻴَﻨ ٍﺔ ﻭُﺗ َ‬
‫ﺺ ﹶﻟﻪُ ﻭِﺛ ﹶﻘ ٍﺔ ﺫﹶﺍِﺗﱠﻴ ٍﺔ ﹺﺑ َﻤْﺒﹶﻠ ِﻐ ِﻪ ِﻣ َﻦ ﺍﳊ ﱢﻖ‪ .‬ﻫﺬﺍ ﻫ َﻮ ﺍﻹﳝـﺎ ﹸﻥ‬ ‫ِﻣ ْﻦ ﻏ ﹺﲑ َﻧ ﹶﻈ ﹴﺮ ﻓﻴﻪ ﻭَﺗ ْﻤﺤِﻴ ﹴ‬
‫ﺴﻤﱡﻮَﻧﻪُ ﺇﳝﺎ ﹶﻥ ﺍﻟ َﻌﺠَـﺎِﺋ ﹺﺰ‪،‬‬ ‫ﺲ ﻫﺬﺍ ﺍﻹﳝﺎ ﹶﻥ ﺍﻟﱠﺬﻱ ُﻳ َ‬ ‫ﺍﻟﺬﻱ َﺩﻋَﺎ ﺍﻹِﺳﻼﻡُ ﹺﺇﹶﻟْﻴﻪِ‪ ،‬ﻭﻫ َﻮ ﹶﻟْﻴ َ‬
‫ﺻ ﹶﻞ ِﻣ ْﻦ‬ ‫ﺴَﺘْﻴ ِﻘ ﹺﻦ ﺍﻟﱠﺬﻱ َﻧ ﹶﻈ َﺮ ﻭﻧَﻈﺮَ‪ ،‬ﹸﺛﻢﱠ ﹶﻓﻜﱠ َﺮ ﻭﹶﻓ ﱠﻜﺮَ‪ ،‬ﹸﺛﻢﱠ َﻭ َ‬ ‫ﺴَﺘﹺﻨ ﹺﲑ ﺍﳌﹸ ْ‬
‫ﺇﱠﻧﻤَﺎ ﻫ َﻮ ﺇﳝﺎ ﹸﻥ ﺍﳌﹸ ْ‬
‫ﺖ ﻗﹸ ْﺪ َﺭﺗُﻪُ‪.‬‬
‫ﷲ َﺟﱠﻠ ْ‬ ‫ﲔ ﺑﹺﺎ ِ‬‫ﻃﹶﺮﻳ ﹺﻖ ﺍﻟﻨَﻈ ﹺﺮ ﻭﺍﻟَﺘ ﹾﻔ ِﻜ ﹺﲑ ﺇﱃ ﺍﻟَﻴ ِﻘ ﹺ‬
‫ﷲ‬ ‫ﺏ ﺍﺳﺘﻌﻤﺎ ﹺﻝ ﺍﻹﻧﺴﺎﻥ ﺍﻟ َﻌ ﹾﻘ ﹶﻞ ﰲ ﺍﻟﻮُﺻﻮ ﹺﻝ ﺇﱃ ﺍﻹﳝﺎ ِﻥ ﺑﺎ ِ‬ ‫ﻭ ُﺭ ﹾﻏ َﻢ ﻭُﺟﻮ ﹺ‬
‫ﻚ َﻷﻥﱠ ﺍﻟﻌﻘـ ﹶﻞ‬ ‫ﻕ ﻋﻘِﻠﻪِ‪ ،‬ﻭﺫﻟ َ‬ ‫ﺴ ِﻪ ﻭﻓﻮ َ‬ ‫ﻕ ِﺣ ﱢ‬ ‫ﺗﻌﺎﱃ ﻓﺈﻧﱠ ُﻪ ﻻ ﻳُ ْﻤ ِﻜﻨُﻪُ ﹺﺇﺩْﺭﺍﻙ ﻣﺎ ﻫ َﻮ ﹶﻓ ْﻮ َ‬
‫ﺖ ﹺﺑﺤُـﺪُﻭ ٍﺩ ﻻ َﺗَﺘﻌَـﺪﱠﺍﻫَﺎ‪،‬‬ ‫ﺖ ﻭَﻧ َﻤ ْ‬ ‫ﱐ ﳏﺪﻭﺩٌ‪ ،‬ﻭﳏﺪﻭﺩﹲﺓ ﹸﻗﻮﱠُﺗ ُﻪ َﻣ ْﻬﻤَﺎ َﺳ َﻤ ْ‬ ‫ﺍﻹِﻧﺴﺎ ﱠ‬
‫ﻚ ﻛﺎ ﹶﻥ ﳏﺪﻭ َﺩ ﺍﻹ ْﺩﺭَﺍﻙِ‪ ،‬ﻭﻣ ْﻦ ﻫﻨﺎ ﻛﺎ ﹶﻥ ﻻ ُﺑﺪﱠ ِﻣ ْﻦ ﹶﺃ ﹾﻥ َﻳ ﹾﻘﺼُ َﺮ ﺍﻟﻌﻘـ ﹸﻞ ﺩﻭ ﹶﻥ‬ ‫ﻭﻟِﺬﻟ َ‬
‫ـﻮ ِﻥ‬ ‫ﷲ ﻭﺭﺍ َﺀ ﺍﻟﻜـ‬ ‫ﺠـ َﺰ ﻋـ ْﻦ ﺇﺩﺭﺍ ِﻙ َﺣﻘِﻴ ﹶﻘِﺘـﻪِ‪َ ،‬ﻷﻥﱠ ﺍ َ‬ ‫ﺕ ﺍﷲِ‪ ،‬ﻭﹶﺃ ﹾﻥ َﻳ ْﻌ َ‬ ‫ﺇﹺﺩﺭﺍ ِﻙ ﺫﺍ ِ‬
‫ﻭﺍﻹﻧﺴﺎ ِﻥ ﻭﺍﳊﻴﺎﺓِ‪ ،‬ﻭﺍﻟﻌﻘ ﹸﻞ ﰲ ﺍﻹﻧﺴﺎ ِﻥ ﻻ ﻳﺪﺭ ُﻙ ﺣﻘﻴﻘـ ﹶﺔ ﻣـﺎ ﻭﺭﺍ َﺀ ﺍﻟﻜـﻮ ِﻥ‬
‫ﷲ‪ .‬ﻭﻻ ﻳﻘﺎ ﹸﻝ ُﻫﻨَـﺎ‪:‬‬ ‫ﺕﺍِ‬ ‫ﻚ ﻛﺎ ﹶﻥ ﻋﺎﺟﹺﺰﹰﺍ َﻋ ْﻦ ﺇﺩﺭﺍ ِﻙ ﺫﺍ ِ‬ ‫ﻭﺍﻹﻧﺴﺎ ِﻥ ﻭﺍﳊﻴﺎﺓِ‪ ،‬ﻭﻟﺬﻟ َ‬
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 ‫ﺕ ﺍﷲِ؟ ﻷ ﱠﻥ‬ ‫ﻼ ﻣ ْﻊ ﹶﺃﻥﱠ ﻋﻘﹶﻠﻪُ ﻋﺎ ﹺﺟ ٌﺰ ﻋـ ْﻦ ﺇﺩﺭﺍ ِﻙ ﺫﺍ ِ‬ ‫ﷲ ﻋﻘ ﹰ‬ ‫ﻒ ﺁ َﻣ َﻦ ﺍﻹﻧﺴﺎ ﹸﻥ ﺑﺎ ِ‬ ‫ﻛﻴ َ‬
‫ﷲ َﻭﻭُﺟﻮﺩُﻩُ ُﻣ ْﺪ َﺭ ٌﻙ ﻣ ْﻦ ﻭﺟﻮ ِﺩ ﳐﻠﻮﻗﺎِﺗﻪِ‪ ،‬ﻭﻫـ َﻲ‬ ‫ﺍﻹﳝﺎ ﹶﻥ ﺇﱠﻧﻤَﺎ ﻫ َﻮ ﺇﳝﺎ ﹲﻥ ﺑﹺﻮﺟﻮ ِﺩ ﺍ ِ‬
‫ﺕ ﺩﺍﺧﻠ ﹲﺔ ﰲ ﺣـﺪﻭ ِﺩ ﻣـﺎ ﻳُ ْﺪ ﹺﺭﻛﹸـ ُﻪ‬ ‫ﺍﻟﻜﻮ ﹸﻥ ﻭﺍﻹﻧﺴﺎ ﹸﻥ ﻭﺍﳊﻴﺎ ﹸﺓ‪ .‬ﻭﻫﺬ ِﻩ ﺍﳌﺨﻠﻮﻗﺎ ُ‬
‫ﷲ ﺗﻌﺎﱃ‪.‬‬ ‫ﺍﻟﻌﻘﻞﹸ‪ ،‬ﻓﹶﺄ ْﺩ َﺭ ﹶﻛﻬَﺎ‪ ،‬ﻭﺃﺩﺭ َﻙ ﻣ ْﻦ ﺇﺩﺭﺍ ِﻛ ِﻪ ﺇﻳﺎﻫَﺎ ﻭﺟﻮ َﺩ ﺧﺎﻟ ﹴﻖ ﹶﻟﻬَﺎ‪ ،‬ﻭﻫ َﻮ ﺍ ُ‬
‫ﺕ‬‫ﻑ ﺇﺩﺭﺍ ِﻙ ﺫﺍ ِ‬ ‫ﷲ ﻋﻘﻠﻴﹰﺎ ﻭﰲ ﺣﺪﻭ ِﺩ ﺍﻟﻌﻘﻞﹺ‪ ،‬ﹺﺑﺨِﻼ ِ‬ ‫ﻚ ﻛﺎ ﹶﻥ ﺍﻹﳝﺎ ﹸﻥ ﺑﹺﻮﺟﻮ ِﺩ ﺍ ِ‬ ‫ﻭﻟﺬﻟ َ‬
‫ﺴَﺘﺤِﻴﻞﹲ‪ ،‬ﻷ ﱠﻥ ﺫﺍَﺗﻪُ ﻭﺭﺍ َﺀ ﺍﻟﻜﻮ ِﻥ ﻭﺍﻹﻧﺴﺎ ِﻥ ﻭﺍﳊﻴﺎﺓِ‪ ،‬ﻓﻬ َﻮ ﻭﺭﺍ َﺀ ﺍﻟﻌﻘ ﹺﻞ‪.‬‬ ‫ﷲ ﹶﻓﹺﺈﱠﻧﻪُ ﻣُ ْ‬‫ﺍِ‬
‫ﻭﺍﻟﻌﻘ ﹸﻞ ﻻ ﳝﻜ ُﻦ ﺃ ﹾﻥ ﻳﺪﺭ َﻙ ﺣﻘﻴﻘ ﹶﺔ ﻣﺎ ﻭﺭﺍ َﺀ ُﻩ ِﻟﻘﹸﺼﻮ ﹺﺭ ِﻩ ﻋ ْﻦ ﻫﺬﺍ ﺍﻹﺩﺭﺍ ِﻙ‪ .‬ﻭﻫـﺬﺍ‬
‫ﺲ ﻣـ ْﻦ ﻋﻮﺍﻣـ ﹺﻞ‬ ‫ﺕ ﺍﻹﳝﺎﻥِ‪ ،‬ﻭﻟـﻴ َ‬ ‫ﺐ ﺃ ﹾﻥ ﻳﻜﻮ ﹶﻥ ﻣ ْﻦ ﻣُﻘﻮﻳﺎ ِ‬ ‫ﺴ ُﻪ ﳚ ُ‬ ‫ﺍﻟﻘﺼﻮ ُﺭ ﻧﻔ ُ‬
‫ﷲ ﺁﺗِﻴﹰﺎ ﻋ ْﻦ ﻃﺮﻳ ﹺﻖ ﺍﻟﻌﻘ ﹺﻞ ﻛﺎ ﹶﻥ ﺇﺩﺭﺍ ﹸﻛﻨَﺎ‬ ‫ﻚ‪ .‬ﻓﺈﻧﱢ ُﻪ ﳌﱠﺎ ﻛﺎ ﹶﻥ ﺇﳝﺎُﻧﻨَﺎ ﺑﺎ ِ‬ ‫ﺏ ﻭﺍﻟﺸ ﱢ‬ ‫ﺍﻻﺭﺗﻴﺎ ﹺ‬
‫ِﻟﻮُﺟﻮ ِﺩ ِﻩ ﹺﺇﺩْﺭﺍﻛﹰﺎ ﺗﺎ ﱠﻣﺎﹰ‪ ،‬ﻭ ﱠﳌﺎ ﻛﺎ ﹶﻥ ﺷﻌﻮ ُﺭﻧﺎ ﺑﹺﻮﺟﻮ ِﺩ ِﻩ ﺗﻌﺎﱃ َﻣ ﹾﻘﺮُﻭﻧﹰﺎ ﺑﺎﻟﻌﻘ ﹺﻞ ﻛـﺎ ﹶﻥ‬
‫ُﺷﻌُﻮ ُﺭﻧَﺎ ﺑﻮﺟﻮ ِﺩ ِﻩ ﺷُﻌﻮﺭﹰﺍ ﻳَﻘﻴﻨﻴﺎﹰ‪ ،‬ﻭﻫﺬﺍ ﹸﻛﻠﱡ ُﻪ ﳚﻌ ﹸﻞ ِﻋْﻨ َﺪﻧَﺎ ﺇﹺﺩﺭﺍﻛﹰﺎ ﺗﺎ ﱠﻣﹰﺎ َﻭﺷُـﻌﻮﺭﹰﺍ‬
‫ﺕ ﺍﻷُﻟﻮﻫﱠﻴ ِﺔ‪ .‬ﻭَﻫﺬﺍ ﻣ ْﻦ َﺷ ﹾﺄﹺﻧ ِﻪ ﹶﺃ ﹾﻥ ُﻳ ﹾﻘﹺﻨ َﻌﻨَﺎ ﹶﺃﻧﱠﻨﺎ ﻟ ْﻦ ﻧَﺴﺘَﻄﻴ َﻊ ﺇﺩﺭﺍ َﻙ‬ ‫ﻳﻘﻴﻨﹺﻴﹰﺎ ﲜَﻤﻴ ﹺﻊ ﺻﻔﺎ ِ‬
‫ﺴﱢﻠ َﻢ ﺑﹺﻤﺎ ﺃﺧﱪﻧَﺎ ﹺﺑ ِﻪ ِﻣﻤﱠـﺎ‬ ‫ﺐ ﺃ ﹾﻥ ﻧُ َ‬ ‫ﷲ ﻋﻠﻰ ِﺷ ﱠﺪ ِﺓ ﺇﳝﺎﹺﻧﻨَﺎ ﹺﺑﻪِ‪ ،‬ﻭﺃﱠﻧﻨَﺎ ﳚ ُ‬ ‫ﺕﺍِ‬ ‫ﺣﻘﻴﻘ ِﺔ ﺫﺍ ِ‬
‫ﺠ ﹺﺰ ﺍﻟ ﹶﻄﺒﹺﻴ ِﻌ ﱢﻲ ﻋـ ْﻦ‬‫ﻚ ِﻟ ﹾﻠ َﻌ ْ‬
‫ﺼ َﺮ ﺍﻟﻌﻘ ﹸﻞ ﻋ ْﻦ ﺇﺩﺭﺍ ِﻛ ِﻪ ﺃﻭ ﺍﻟﻮﺻﻮ ﹺﻝ ﺇﱃ ﺇﺩﺭﺍﻛِﻪ‪ ،‬ﻭﺫﻟ َ‬ ‫ﹶﻗ ﱠ‬
‫ﺴﹺﺒﱠﻴ ِﺔ ﺍﶈﺪﻭﺩ ِﺓ ﺇﱃ ﺇﺩﺭﺍ ِﻙ ﻣـﺎ ﻓﻮﻗﹶـ ُﻪ‪ .‬ﺇ ﹾﺫ‬ ‫ﺴ ِﻪ ﺍﻟﹺﻨ ْ‬
‫ﺼ ﹶﻞ ﺍﻟﻌﻘ ﹸﻞ ﺍﻹْﻧﺴَﺎﹺﻧ ﱡﻲ َﲟﻘﹶﺎﻳﻴ ِ‬ ‫ﺃ ﹾﻥ َﻳ ِ‬
‫ﺖ ﳏﺪﻭﺩﺓﹰ‪ ،‬ﻭﻫﻲ ﳑﱠـﺎ ﻻ‬ ‫ﺴﹺﺒﱠﻴ ﹰﺔ ﻭﻟﻴﺴ ْ‬ ‫ﺖ ﹺﻧ ْ‬‫ﺴ ْ‬ ‫ﺲ ﻟﻴ َ‬‫ﺝ ﻫﺬﺍ ﺍﻹﺩﺭﺍ ُﻙ ﺇﱃ ﻣﻘﺎﻳﻴ َ‬ ‫ﳛﺘﺎ ُ‬
‫ﳝﻠ ﹸﻜ ُﻪ ﺍﻹﻧﺴﺎ ﹸﻥ ﻭﻻ ﻳﺴﺘﻄﻴ ُﻊ ﺃ ﹾﻥ ﳝِﻠ ﹶﻜﻪُ‪.‬‬
‫ﷲ‬‫ﻕ ِ‬ ‫ﺖ ﺃ ﱠﻥ ﺍﻹﻧﺴﺎ ﹶﻥ ﳐﻠـﻮ ٌ‬ ‫ﺕ ﺍﳊﺎﺟ ِﺔ ﺇﱃ ﺍﻟﺮ ُﺳﻞﹺ‪ ،‬ﻓﻬ َﻮ ﺃﻧﱠ ُﻪ ﹶﺛَﺒ َ‬ ‫ﻭﺃ ﱠﻣﺎ ﺛﺒﻮ ُ‬
‫ﺗﻌﺎﱃ‪ ،‬ﻭﺃ ﱠﻥ ﺍﻟﺘﺪﱡﻳ َﻦ ﻓِﻄﺮﻱﱞ ﰲ ﺍﻹﻧﺴﺎﻥِ‪ ،‬ﻷﱠﻧ ُﻪ ﻏﺮﻳﺰﹲﺓ ﻣ ْﻦ ﻏﺮﺍﺋ ﹺﺰﻩِ‪ ،‬ﻓﻬ َﻮ ﰲ ﻓﻄﺮِﺗ ِﻪ‬
‫ﲔ ﺍﻹﻧﺴﺎ ِﻥ ﻭﺍﳋﺎﻟ ﹺﻖ‬ ‫ﺲ ﻫ َﻮ ﺍﻟﻌﺒﺎﺩﺓﹸ‪ ،‬ﻭﻫ َﻲ ﺍﻟﻌﻼﻗ ﹸﺔ ﺑ َ‬ ‫ﺱ ﺧﺎِﻟ ﹶﻘﻪُ‪ ،‬ﻭَﻫﺬﺍ ﺍﻟﺘﻘﺪﻳ ُ‬ ‫ُﻳ ﹶﻘﺪﱢ ُ‬
‫ﺖ ﺩﻭ ﹶﻥ ﻧﻈﺎ ﹴﻡ ُﻳ َﺆﺩﱢﻱ َﺗ ْﺮ ﹸﻛﻬَﺎ ﺇﱃ ﺍﺿﻄﺮﺍﺑﹺﻬﺎ ﻭﺇﱃ ﻋﺒـﺎﺩ ِﺓ‬ ‫ﻭﻫﺬ ِﻩ ﺍﻟﻌﻼﻗ ﹸﺔ ﺇﹺﺫﺍ ﺗُ ﹺﺮ ﹶﻛ ْ‬
‫ﻏ ﹺﲑ ﺍﳋﺎﻟ ﹺﻖ‪ ،‬ﻓﻼ ُﺑﺪﱠ ﻣ ْﻦ َﺗْﻨﻈﻴ ﹺﻢ ﻫﺬ ِﻩ ﺍﻟﻌﻼﻗ ِﺔ ﺑﻨﻈﺎ ﹴﻡ ﺻَﺤﻴﺢﹴ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻨﹺﻈﺎﻡُ ﻻ َﻳ ﹾﺄﺗِﻲ‬
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 ‫ِﻣ َﻦ ﺍﻹﻧﺴـﺎ ِﻥ َﻷﻧﱠ ُﻪ ﻻ َﻳَﺘﹶﺄﺗﱠﻰ ﹶﻟﻪُ ﺇﺩﺭﺍ ُﻙ ﺣﻘﻴﻘ ِﺔ ﺍﳋﺎﻟ ﹺﻖ َﺣﺘﱠﻰ ﻳﻀ َﻊ ﻧﹺﻈﺎﻣـﹰﺎ َﺑْﻴﻨَـ ُﻪ‬
‫ﻭَﺑْﻴَﻨﻪُ‪ ،‬ﻓﹶﻼ ُﺑﺪﱠ ِﻣ ْﻦ ﺃ ﹾﻥ ﻳﻜﻮ ﹶﻥ ﻫﺬﺍ ﺍﻟﻨﻈﺎ ُﻡ ﻣ َﻦ ﺍﳋﺎﻟ ﹺﻖ‪ .‬ﻭﲟﺎ ﺃﻧﱠ ُﻪ ﻻ ُﺑﺪﱠ ِﻣ ْﻦ ﺃ ﹾﻥ ُﻳَﺒﱢﻠ ﹶﻎ‬
‫ﻚ ﻛﺎ ﹶﻥ ﻻ ُﺑﺪﱠ ﻣ َﻦ ﺍﻟﺮﺳـ ﹺﻞ ﻳُﺒﻠﱢﻐـﻮ ﹶﻥ‬ ‫ﺍﳋـﺎﻟ ُﻖ ﻫﺬﺍ ﺍﻟﻨﻈـﺎ َﻡ ﻟِﻺﻧﺴـﺎ ِﻥ‪ ،‬ﻟﺬﻟ َ‬
‫ﷲ ﺗﻌﺎﱃ‪.‬‬ ‫ﺱ ﺩﻳ َﻦ ﺍ ِ‬‫ﺍﻟﻨﺎ َ‬
‫ﺱ ﺇﱃ ﺍﻟﺮﺳ ﹺﻞ ﻫ َﻮ ﺃ ﱠﻥ ﺍﻹِﻧﺴﺎ ﹶﻥ ﲝﺎ َﺟ ٍﺔ ﺇﱃ‬ ‫ﻭﺍﻟﺪﻟﻴ ﹸﻞ ﺃﻳﻀﹰﺎ ﻋﻠﻰ ﺣﺎﺟ ِﺔ ﺍﻟﻨﺎ ﹺ‬
‫ﻉ ﺇﺫﺍ ﺳﺎ َﺭ ﺩﻭ ﹶﻥ ﻧﻈﺎ ﹴﻡ ﻳُـ َﺆﺩﱢﻱ‬ ‫ﻉ ﻏﺮﺍِﺋﺰﹺﻩ ﻭﺣﺎﺟﺎِﺗ ِﻪ ﺍﻟﻌﻀﻮﱠﻳﺔِ‪ ،‬ﻭﻫﺬﺍ ﺍﻹﺷﺒﺎ ُ‬ ‫ﹺﺇﺷْﺒﺎ ﹺ‬
‫ﺐ ﺷﻘﺎ َﺀ ﺍﻹﻧﺴﺎﻥِ‪ ،‬ﻓﹶﻼ ﺑ ﱠﺪ ﻣ ْﻦ ﻧﻈﺎ ﹴﻡ ﻳُـﻨﻈﱢ ُﻢ‬ ‫ﺴﺒﱢ ُ‬ ‫ﳋ ﹶﻄِﺄ ﺃﻭ ﺍﻟﺸﺎ ﱢﺫ ﻭُﻳ َ‬ ‫ﻉﺍﹶ‬ ‫ﺇﱃ ﺍﻹ ْﺷﺒﺎ ﹺ‬
‫ﻏﹶﺮﺍِﺋ َﺰ ﺍﻹﻧﺴﺎ ِﻥ ﻭَﺣﺎﺟﺎِﺗ ِﻪ ﺍﻟﻌﻀ ﹺﻮﱠﻳﺔﹶ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻨﻈﺎ ُﻡ ﻻ ﻳﺄﰐ ﻣـ َﻦ ﺍﻹﻧـﺴﺎﻥِ‪ ،‬ﻷ ﱠﻥ‬
‫ﻑ‬‫ﺕ ﻭﺍﻻﺧـﺘﻼ ِ‬ ‫ﺿ ﹲﺔ ِﻟ ﹾﻠَﺘﻔﹶﺎ ُﻭ ِ‬
‫ﻓﻬ َﻤﻪُ ﻟﺘﻨﻈﻴ ﹺﻢ ﻏﺮﺍﺋ ﹺﺰ ﺍﻹﻧﺴﺎ ِﻥ ﻭﺣﺎﺟﺎِﺗ ِﻪ ﺍﻟﻌﻀﻮﻳ ِﺔ ُﻋ ْﺮ َ‬
‫ﺿ ﹰﺔ‬ ‫ﻚ ﹶﻟﻪُ ﻛﺎ ﹶﻥ ﺍﻟﻨﻈﺎ ُﻡ ﻋُ ْﺮ َ‬ ‫ﺶ ﻓﻴﻬﺎ‪ ،‬ﻓﺈﺫﺍ ﺗُ ﹺﺮ َﻙ ﺫﻟ َ‬ ‫ﺾ ﻭﺍﻟَﺘﹶﺄﺛﱡ ﹺﺮ ﺑﺎﻟﺒﻴﺌ ِﺔ ﺍﻟﱠﱵ ﻳﻌﻴ ُ‬‫ﻭﺍﻟَﺘﻨَﺎﹸﻗ ﹺ‬
‫ﺾ ﻭﺃﺩﻯ ﺇﱃ َﺷﻘﹶﺎ ِﺀ ﺍﻹﻧﺴﺎﻥِ‪ ،‬ﻓﻼ ﺑُـ ﱠﺪ ﻣِـ ْﻦ ﺃ ﹾﻥ‬ ‫ﻑ ﻭﺍﻟَﺘﻨَﺎﹸﻗ ﹺ‬ ‫ﺕ ﻭﺍﻻﺧﺘﻼ ِ‬ ‫ِﻟ ﹾﻠَﺘﻔﹶﺎﻭُ ِ‬
‫ﷲ ﺗﻌﺎﱃ‪.‬‬ ‫ﻳﻜﻮ ﹶﻥ ﺍﻟﻨﻈﺎ ُﻡ ﻣ َﻦ ﺍ ِ‬
‫ﺏ َﻋ َﺮﺑﹺـﻲﱞ‬ ‫ﺕ ﻛﻮ ِﻥ ﺍﻟﻘﺮﺁ ِﻥ ﻣ ْﻦ ِﻋْﻨ ِﺪ ﺍﷲِ‪ ،‬ﹶﻓﻬُ َﻮ ﺃ ﱠﻥ ﺍﻟﻘﺮﺁ ﹶﻥ ﻛﺘﺎ ٌ‬ ‫ﻭﺃ ﱠﻣﺎ ﺛﺒﻮ ُ‬
‫ﺏ ﻭﺇﻣﱠـﺎ ﺃ ﹾﻥ‬ ‫ﺟﺎ َﺀ ﹺﺑ ِﻪ ﳏ ﱠﻤ ٌﺪ ﻋﻠﻴ ِﻪ ﺍﻟﺼﻼ ﹸﺓ ﻭﺍﻟﺴﻼ ُﻡ‪ .‬ﻓﻬ َﻮ ﺇﻣﱠﺎ ﺃ ﹾﻥ ﻳﻜﻮ ﹶﻥ ﻣ َﻦ ﺍﻟ َﻌ َﺮ ﹺ‬
‫ﷲ ﺗﻌﺎﱃ‪ .‬ﻭﻻ ﳝﻜ ُﻦ ﺃ ﹾﻥ ﻳﻜﻮ ﹶﻥ ﻣ ْﻦ ﻏﻴﹺـﺮ‬ ‫ﻳﻜﻮ ﹶﻥ ﻣ ْﻦ ﳏ ﱠﻤﺪٍ‪ ،‬ﻭﺇﻣﱠﺎ ﺃ ﹾﻥ ﻳﻜﻮ ﹶﻥ ﻣ َﻦ ﺍ ِ‬
‫ﺏ‪.‬‬‫ﰊ ﺍﻟﻠﱡﻐ ِﺔ ﻭﺍﻷﺳﻠﻮ ﹺ‬ ‫ﻭﺍﺣ ٍﺪ ﻣ ْﻦ َﻫﺆﻻ ِﺀ ﺍﻟﺜﻼﹶﺛﺔِ‪ ،‬ﻷﻧﱠﻪ ﻋﺮ ﱡ‬
‫ﻥ َﻳﺄﹾﺗﻮﺍ ﲟﺜﻠِـ ِﻪ‪(#θè?ù'sù ö≅è%  :‬‬ ‫ﺤﺪﱠﺍﻫُﻢ ﺃ ﹾ‬ ‫ﺏ ﻓﹶﺒﺎﻃ ﹲﻞ ﻷﻧﱠ ُﻪ َﺗ َ‬ ‫ﺃ ﱠﻣﺎ ﺃﻧﱠ ُﻪ ﻣ َﻦ ﺍﻟﻌﺮ ﹺ‬
‫‪ ،⎯Ï&Í#÷VÏiΒ ;οu‘θÝ¡Î/ (#θè?ù'sù ö≅è% ،⎯Ï&Í#÷VÏiΒ 9‘uθß™ Îô³yèÎ/‬ﻭﻗ ْﺪ ﺣﺎﻭﻟﻮﺍ ﺃ ﹾﻥ َﻳ ﹾﺄﺗُﻮﺍ ﲟﺜﻠِـ ِﻪ‬
‫ﺠ ﹺﺰ ِﻫ ْﻢ ﻋ ﹺﻦ ﺍﻹﺗْﻴﺎ ِﻥ ﲟﺜِﻠ ِﻪ ﻣ َﻊ‬ ‫ﺲ ﻣ ْﻦ ﻛﻼ ِﻣ ﹺﻬﻢْ‪ِ ،‬ﻟ َﻌ ْ‬ ‫ﻚ‪ .‬ﻓﻬ َﻮ ﺇﺫ ﹾﻥ ﻟﻴ َ‬ ‫ﺠﺰُﻭﺍ ﻋ ْﻦ ﺫﻟ َ‬ ‫ﻭ َﻋ ﹺ‬
‫ﲢﺪﱢﻳ ِﻪ ﹶﻟ ُﻬ ْﻢ ﻭ ُﻣﺤَﺎ َﻭﹶﻟِﺘ ﹺﻬﻢُ ﺍﻹﺗﻴﺎ ﹶﻥ ﲟﺜِﻠ ِﻪ‪ .‬ﻭﺃﻣﱠﺎ ﹶﺃﻧﱠ ُﻪ ﻣ ْﻦ ﳏ ﱠﻤ ٍﺪ ﻓﺒﺎﻃـﻞﹲ‪ ،‬ﻷ ﱠﻥ ﳏﻤﱠـﺪﹰﺍ‬
‫ﺠَﺘ َﻤﻌِـ ِﻪ‬ ‫ﺸ ﹺﺮ ﻭﻭﺍﺣ ٌﺪ ِﻣ ْﻦ ُﻣ ْ‬ ‫ﻱ ﻓﻬ َﻮ ِﻣ َﻦ ﺍﻟَﺒ َ‬ ‫ﰊ ﻣ َﻦ ﺍﻟﻌﺮﺏﹺ‪ ،‬ﻭ َﻣ ْﻬﻤَﺎ َﺳﻤَﺎ ﺍﻟﻌﺒﻘ ﹺﺮ ﱡ‬ ‫ﻋﺮ ٌ‬
‫ﰊ ﺃﻧﱠ ُﻪ ﻻ ﻳﺄﰐ ﲟﺜِﻠ ِﻪ‬ ‫ﻕ ﻋﻠﻰ ﳏ ﱠﻤ ٍﺪ ﺍﻟﻌﺮ ﱢ‬ ‫ﺼﺪُ َ‬‫ﺏ ﹾﱂ َﻳ ﹾﺄﺗُﻮﺍ ﲟﺜِﻠ ِﻪ ﹶﻓَﻴ ْ‬
‫ﻭﹸﺃ ﱠﻣِﺘﻪِ‪ ،‬ﻭﻣَﺎ ﺩﺍ َﻡ ﺍﻟﻌﺮ ُ‬
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 ‫ﺚ ﺻﺤﻴﺤ ﹰﺔ‬ ‫ﺲ ِﻣْﻨﻪُ‪ ،‬ﻋِﻼﻭ ﹰﺓ ﻋﻠﻰ ﺃ ﱠﻥ ﶈﻤ ٍﺪ ﻋﻠﻴﻪ ﺍﻟﺼﻼ ﹸﺓ ﻭﺍﻟﺴﻼ ُﻡ ﺃﺣﺎﺩﻳ ﹶ‬ ‫ﻓﻬ َﻮ ﻟﻴ َ‬
‫ﺼ ْﺪﻕُ‪ ،‬ﻭﺇﺫﺍ ﻗﻮ ﹺﺭ ﹶﻥ‬ ‫ﺖ ﻋ ْﻦ ﻃﹶﺮﻳ ﹺﻖ ﺍﻟﺘﻮﺍﺗُ ﹺﺮ ﺍﻟﺬﻱ ﻳﺴﺘﺤﻴ ﹸﻞ َﻣ َﻌﻪُ ﺇﻻ ﺍﻟ ِ‬ ‫ﻭﹸﺃﺧْﺮﻯ ﺭُ ﹺﻭَﻳ ْ‬
‫ﺏ‪ ،‬ﻭﻛﺎ ﹶﻥ َﻳْﺘﻠﹸﻮ ﺍﻵﻳ ﹶﺔ‬ ‫ـ ِﺔ ﺁﻳ ٍﺔ ﻻ ﻳﻮﺟ ُﺪ َﺑْﻴَﻨ ُﻬﻤَﺎ َﺗﺸَﺎُﺑ ٌﻪ ﰲ ﺍﻷﺳﻠﻮ ﹺ‬ ‫ﺚ ﺑﺄﻳ ّ‬ ‫ﻱ ﺣﺪﻳ ٍ‬ ‫ﺃﱡ‬
‫ﻑ ﰲ ﺍﻷﺳـﻠﻮﺏﹺ‪،‬‬ ‫ﺖ ﻭﺍﺣﺪٍ‪ ،‬ﻭﺑﻴَﻨ ُﻬﻤـﺎ ﺍﺧـﺘﻼ ٌ‬ ‫ﺚ ﰲ ﻭﻗ ٍ‬ ‫ﺍﳌﻨ ﱠﺰﹶﻟ ﹶﺔ ﻭﻳﻘﻮ ﹸﻝ ﺍﳊﺪﻳ ﹶ‬
‫ﺏ‪ ،‬ﻷﻧﱠ ُﻪ ﺻَـﺎ ِﺩ ٌﺭ‬ ‫ﻭﻛﻼ ُﻡ ﺍﻟﺮﺟ ﹺﻞ ﻣﻬﻤﺎ ﺣﺎﻭ ﹶﻝ ﺃ ﹾﻥ ﻳَُﻨ ﱢﻮ َﻋﻪُ ﻓﹺﺈﻧﱠ ُﻪ ﻳﺘﺸﺎَﺑﻪُ ﰲ ﺍﻷﺳﻠﻮ ﹺ‬
‫ﺏ ﻓﻼ ﻳﻜـﻮ ﹸﻥ‬ ‫ﺚ ﻭﺍﻵﻳ ِﺔ ﰲ ﺍﻷﺳﻠﻮ ﹺ‬ ‫ﲔ ﺍﳊﺪﻳ ِ‬ ‫ﻱ ﺗﺸﺎﺑُ ٍﻪ ﺑ َ‬‫ﻣﻨ ُﻪ‪ .‬ﻭﲟﺎ ﺃﻧﱠ ُﻪ ﻻ ﻳﻮﺟ ُﺪ ﺃ ﱡ‬
‫ﲔ ﻛﻼ ﹺﻡ ﳏ ﱠﻤ ٍﺪ‪.‬‬ ‫ﻑ ﺍﻟﻮﺍﺿ ﹺﺢ ﺍﻟﺼﺮﻳ ﹺﺢ َﺑْﻴَﻨﻪُ ﻭﺑ َ‬ ‫ﺍﻟﻘﺮﺁ ﹸﻥ ﻛﻼ َﻡ ﳏ ﱠﻤ ٍﺪ ُﻣ ﹾﻄﹶﻠ ﹶﻘﺎﹰ‪ ،‬ﻟﻼﺧﺘﻼ ِ‬
‫ﲰ ُﻪ ) َﺟﺒْﺮ(‬‫ﺼﺮَﺍﹺﻧ ﹴﻲ ﺍ ُ‬
‫ﺏ ﻗﺪ ﺍﺩﻋﻮْﺍ ﺃﻥ ﳏﻤﺪﹰﺍ ﻳﺄﰐ ﺑﺎﻟﻘﺮﺁﻥ ﻣ ْﻦ ﻏﹸﻼ ﹴﻡ َﻧ ْ‬ ‫ﻋﻠﻰ ﹶﺃﻥﱠ ﺍﻟﻌﺮ َ‬
‫ﻢ ﺑﻘـﻮﻟـﻪ‪…çμßϑÏk=yèム$yϑ¯ΡÎ) šχθä9θà)tƒ óΟßγ¯Ρr& ãΝn=÷ètΡ ô‰s)s9uρ  :‬‬ ‫ﷲ ﺗﻌﺎﱃ َﻋﻠﻴ ﹺﻬ ْ‬ ‫ﻓ َﺮ ﱠﺩ ﺍ ُ‬
‫‪. ê⎥⎫Î7–Β @’Ï1utã îβ$|¡Ï9 #x‹≈yδuρ @‘Ïϑyfôãr& ÏμøŠs9Î) šχρ߉Åsù=ム“Ï%©!$# Üχ$|¡Ïj9 3 Öt±o0‬‬
‫ﺲ ﻛﻼ َﻡ ﺍﻟﻌﺮﺏﹺ‪ ،‬ﻭﻻ ﻛﻼ َﻡ ﳏ ﱠﻤﺪٍ‪ ،‬ﻓﻴﻜﻮ ﹶﻥ‬ ‫ﺖ ﺃ ﱠﻥ ﺍﻟﻘﺮﺁ ﹶﻥ ﻟﻴ َ‬ ‫ﻭﹺﺑﻤَﺎ ﺃﱠﻧ ُﻪ ﺛَﺒ َ‬
‫ﷲ ﻗﻄﻌﺎﹰ‪ ،‬ﻭﻳﻜﻮ ﹶﻥ ﻣﻌﺠﺰ ﹰﺓ ﳌﻦ ﺃﺗَﻰ ﹺﺑ ِﻪ‪.‬‬ ‫ﻛﻼ َﻡ ﺍ ِ‬
‫ﷲ‬‫ﻭﲟﺎ ﹶﺃﻥﱠ ﳏﻤﱠـﺪﹰﺍ ﻫ َﻮ ﺍﻟﺬﻱ ﺃﹶﺗـﻰ ﺑﺎﻟﻘــﺮﺁﻥِ‪ ،‬ﻭﻫـ َﻮ ﻛـﻼ ُﻡ ﺍ ِ‬
‫ﷲ ﺇ ﱠﻻ ﺍﻷﻧﺒﻴﺎ ُﺀ ﻭﺍﻟﺮﺳـﻞﹸ‪ ،‬ﻓﻴﻜـﻮ ﹶﻥ ﳏﻤﱠـ ٌﺪ‬ ‫ﻭﺷَـﺮﹺﻳ َﻌُﺘﻪُ‪ ،‬ﻭﻻ ﻳﺄﹾﰐ ﺑﺸـﺮﻳﻌ ِﺔ ﺍ ِ‬
‫َﻧﹺﺒﻴـﹰﺎ ﻭﺭﺳـﻮ ﹰﻻ ﻗﻄﻌﹰﺎ ﺑﺎﻟﺪﻟﻴ ﹺﻞ ﺍﻟﻌﻘﻠ ﱢﻲ‪.‬‬
‫ﷲ‬‫ﻫــﺬﺍ ﺩﻟـﻴـــ ﹲﻞ ﻋـﻘﻠـــﻲﱞ ﻋﻠــﻰ ﺍﻹﳝـــﺎ ِﻥ ﺑــﺎ ِ‬
‫ﷲ‪.‬‬‫ﻭﺑـﺮﺳـﺎﻟـ ِﺔ ﳏـﻤﱠـ ٍﺪ ﻭﺑﺄ ﱠﻥ ﺍﻟﻘﺮﺁ ﹶﻥ ﻛﻼ ُﻡ ﺍ ِ‬
‫ﷲ ﺁﺗِﻴﹰﺎ ﻋ ْﻦ ﻃﺮﻳ ﹺﻖ ﺍﻟﻌﻘﻞﹺ‪ ،‬ﻭﻻ ُﺑﺪﱠ ﻣِـ ْﻦ ﺃ ﹾﻥ‬ ‫ﻚ ﻛﺎ ﹶﻥ ﺍﻹﳝﺎ ﹸﻥ ﺑﺎ ِ‬ ‫ﻭﻋﻠﻰ ﺫﻟ َ‬
‫ﻚ ﺍﻟﺮﱠﻛﻴﺰ ﹶﺓ ﺍﱠﻟﱵ ﻳﻘـﻮ ُﻡ ﻋﻠْﻴﻬَـﺎ‬ ‫ﻳﻜﻮ ﹶﻥ ﻫﺬﺍ ﺍﻹﳝﺎ ﹸﻥ ﻋ ْﻦ ﻃﺮﻳ ﹺﻖ ﺍﻟﻌﻘ ﹺﻞ‪ .‬ﻓﻜﺎ ﹶﻥ ﺑﺬﻟ َ‬
‫ﷲ ﺑﻪِ‪ ،‬ﻷﱠﻧﻨَﺎ ﻣﺎ ُﺩ ْﻣﻨَﺎ ﹶﻗ ْﺪ ﺁ َﻣﻨﱠﺎ ﺑ ِﻪ ﺗﻌﺎﱃ‬ ‫ﺕ ﹸﻛﱢﻠﻬَﺎ ﻭﹺﺑ ﹸﻜﻞﱢ ﻣﺎ ﹶﺃ ْﺧَﺒ َﺮﻧَﺎ ﺍ ُ‬ ‫ﺍﻹﳝﺎ ﹸﻥ ﺑﺎﳌﻐﻴﺒﺎ ِ‬
‫ﺐ ﺣﺘﻤﹰﺎ ﺃ ﹾﻥ ﻧﺆﻣ َﻦ ﺑﻜ ﱢﻞ ﻣﺎ ﺃﺧ َﱪ ﺑ ِﻪ ﺳـﻮﺍ ٌﺀ‬ ‫ﺕ ﺍﻷﻟﻮﻫﱠﻴ ِﺔ ﳚ ُ‬ ‫ﺼﻒُ ﺑﺼِﻔﺎ ِ‬ ‫ﻭﻫ َﻮ َﻳﱠﺘ ِ‬
‫ﷲ ﺗﻌﺎﱃ‪ .‬ﻭﻣِـ ْﻦ ﻫُﻨـﺎ‬ ‫ﺃﺩﺭ ﹶﻛﻪُ ﺍﻟﻌﻘ ﹸﻞ ﺃﻭ ﻛﺎﻥ ﻣﻦ ﻭﺭﺍ ِﺀ ﺍﻟﻌﻘﻞﹺ‪ ،‬ﻷﻧﱠ ُﻪ ﺃﺧ َﱪَﻧﺎ ﺑ ِﻪ ﺍ ُ‬
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 ‫ﺏ ﻭﺍﻟﻌَﺬﺍﺏﹺ‪ ،‬ﻭﺑﺎﳌﻼِﺋﻜﹶـ ِﺔ‬ ‫ﳉﱠﻨ ِﺔ ﻭﺍﻟﻨﺎ ﹺﺭ ﻭﺍﳊِﺴﺎ ﹺ‬ ‫ﺚ ﻭﺍﻟﻨُﺸﻮ ﹺﺭ ﻭﺍ ﹶ‬ ‫ﺐ ﺍﻹﳝﺎ ﹸﻥ ﺑﺎﻟﺒﻌ ِ‬ ‫ﳚ ُ‬
‫ﺚ ﻗﻄﻌـ ﹴﻲ‪.‬‬ ‫ﲔ ﻭﻏ ﹺﲑ ﺫﻟﻚ‪ ،‬ﳑﱠﺎ ﺟﺎ َﺀ ﺑﺎﻟﻘﺮﺁ ِﻥ ﺍﻟﻜﺮ ﹺﱘ ﺃﻭ ﲝَـﺪﻳ ٍ‬ ‫ﳉ ﱢﻦ ﻭﺍﻟﺸﻴﺎﻃ ﹺ‬ ‫ﻭﺍ ِ‬
‫ﻭﻫﺬﺍ ﺍﻹﳝﺎ ﹸﻥ ﻭﺇ ﹾﻥ ﻛﺎ َﹶﻥ َﻋ ْﻦ ﻃﺮﻳ ﹺﻖ ﺍﻟﻨﻘ ﹺﻞ ﻭﺍﻟﺴﻤ ﹺﻊ ﹶﻟ ِﻜﱠﻨ ُﻪ ﰲ ﺃﺻﻠ ِﻪ ﺇﳝﺎ ﹲﻥ ﻋﻘﻠـﻲٌ‪،‬‬
‫ﻚ ﻛﺎ ﹶﻥ ﻻ ُﺑﺪﱠ ِﻣ ْﻦ ﺃﻥ ﺗﻜﻮ ﹶﻥ ﺍﻟﻌﻘﻴـﺪ ﹸﺓ ﻟﻠﻤـﺴﻠ ﹺﻢ‬ ‫ﺖ ﺑﺎﻟﻌﻘ ﹺﻞ‪َ .‬ﻭِﻟﺬﹶﻟ َ‬ ‫ﻷ ﱠﻥ ﺃﺻﹶﻠﻪُ ﹶﺛَﺒ َ‬
‫ﺐ ﹶﺃ ﹾﻥ‬
‫ﺻﻠﹸﻪُ ﻋ ْﻦ ﻃﺮﻳ ﹺﻖ ﺍﻟﻌﻘ ﹺﻞ‪ .‬ﻓﺎﳌﺴﻠ ُﻢ ﳚـ ُ‬ ‫ﺖ ﹶﺃ ْ‬
‫ﻣُﺴَﺘﹺﻨ َﺪ ﹰﺓ ﺇﱃ ﺍﻟﻌﻘ ﹺﻞ ﺃﻭ ﺇﱃ ﻣﺎ ﹶﺛَﺒ َ‬
‫ﻉ ﹺﺑﻪِ‪ ،‬ﺃﻱ ﻣﺎ‬ ‫ﺖ ﹶﻟﻪُ ﻋ ْﻦ ﻃﺮﻳ ﹺﻖ ﺍﻟﻌﻘ ﹺﻞ ﺃﻭ ﻃﺮﻳ ﹺﻖ ﺍﻟﺴﻤ ﹺﻊ ﺍﻟﻴﻘﻴﹺﻨ ﱢﻲ ﺍﳌﻘﻄﻮ ﹺ‬ ‫ﻳﻌﺘﻘ َﺪ ﻣﺎ ﺛﺒ َ‬
‫ﺖ ﻋ ْﻦ ﻫﺬْﻳ ﹺﻦ‬ ‫ﺚ ﺍﻟﻘﻄﻌ ﱢﻲ ﻭﻫ َﻮ ﺍﳌﺘﻮﺍِﺗﺮُ‪ ،‬ﻭﻣﺎ ﱂ ﻳﺜُﺒ ْ‬ ‫ﺖ ﺑﺎ ﻟﻘﺮﺁ ِﻥ ﺍﻟﻜﺮ ﹺﱘ ﻭﺍﳊﺪﻳ ِ‬ ‫ﺛﺒ َ‬
‫ﺤﺮُﻡُ ﻋﻠﻴ ِﻪ ﺃ ﹾﻥ ﻳﻌﺘﻘ َﺪﻩُ‪ ،‬ﻷ ﱠﻥ‬ ‫ﺏ ﻭﺍﻟﺴُﱠﻨ ِﺔ ﺍﻟﻘﻄﻌﱠﻴﺔِ‪َ ،‬ﻳ ْ‬‫ﺺ ﺍﻟﻜﺘﺎ ﹺ‬ ‫ﺍﻟﻄﺮﻳﻘْﻴ ﹺﻦ‪ :‬ﺍﻟﻌﻘ ﹺﻞ ﻭﻧ ﱢ‬
‫ﲔ‪.‬‬‫ﺍﻟﻌﻘﺎﺋ َﺪ ﻻ ﺗﺆﺧ ﹸﺬ ﺇﹺﻻ ﻋﻦ ﻳﻘ ﹴ‬
‫ﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﲟـﺎ‬ ‫ﺐ ﺍﻹﳝﺎ ﹸﻥ ﲟﺎ ﻗﺒ ﹶﻞ ﺍﳊﻴﺎ ِﺓ ﺍﻟﺪﻧﻴﺎ ﻭﻫﻮ ﺍ ُ‬ ‫ﻭﻋﻠﻰ ﺫﻟﻚ ﻭﺟ َ‬
‫ﷲ ﻫﻲ ﺻِﻠ ﹸﺔ ﻣَﺎ ﻗﺒ ﹶﻞ ﺍﳊﻴـﺎ ِﺓ ﺑﺎﳊﻴـﺎ ِﺓ‬ ‫ﺑﻌﺪَﻫﺎ ﻭﻫﻮ ﻳﻮ ُﻡ ﺍﻟﻘﻴﺎﻣ ِﺔ‪ .‬ﻭﲟﺎ ﺃ ﱠﻥ ﺃﻭﺍﻣ َﺮ ﺍ ِ‬
‫ﺻﹶﻠ ِﺔ ﺍﳋ ﹾﻠﻖﹺ‪ ،‬ﻭﺃ ﱠﻥ ﺍﶈﺎﺳﺒ ﹶﺔ ﻋﻤﱠﺎ ﻋ ِﻤ ﹶﻞ ﺍﻹﻧﺴﺎ ﹸﻥ ﰲ ﺍﳊﻴﺎ ِﺓ ﺻﻠ ﹸﺔ ﻣَـﺎ‬ ‫ﺑﺎﻹﺿﺎﻓ ِﺔ ﺇﱃ ِ‬
‫ﺚ ﻭﺍﻟﻨﺸﻮﺭﹺ‪ ،‬ﻓﺈﻧﻪ ﻻ ﺑ ﱠﺪ ِﻣ ْﻦ ﺃ ﹾﻥ ﺗﻜﻮ ﹶﻥ‬ ‫ﺑﻌ َﺪ ﺍﳊﻴﺎ ِﺓ ﺑﺎﳊﻴﺎ ِﺓ ﺑﺎﻹﺿﺎﻓ ِﺔ ﺇﱃ ﺻﻠ ِﺔ ﺍﻟﺒﻌ ِ‬
‫ﳍ ِﺬ ِﻩ ﺍﳊﻴﺎ ِﺓ ﺻﻠ ﹲﺔ ﲟﺎ ﻗﺒﻠﹶﻬﺎ ﻭﻣﺎ ﺑﻌﺪَﻫﺎ‪ ،‬ﻭﺃ ﹾﻥ ﺗﻜﻮ ﹶﻥ ﺃﺣﻮﺍ ﹸﻝ ﺍﻹﻧﺴﺎ ِﻥ ﻓﻴﻬﺎ ﻣﻘﻴﱠـﺪ ﹰﺓ‬
‫ﺐ ﺃ ﹾﻥ ﻳﻜﻮ ﹶﻥ ﺳﺎﺋﺮﹰﺍ ﰲ ﺍﳊﻴﺎ ِﺓ َﻭ ﹾﻓ َﻖ ﺃﻧﻈﻤـ ِﺔ ﺍﷲِ‪،‬‬ ‫ﻬﺑﺬ ِﻩ ﺍﻟﺼﻠﺔِ‪ ،‬ﻓﺎﻹﻧﺴﺎ ﹸﻥ ﺇﺫﻥ ﳚ ُ‬
‫ﻭﺃ ﹾﻥ ﻳﻌﺘﻘ َﺪ ﺃﻧﱠ ُﻪ ﳛﺎ ِﺳﺒُﻪُ ﻳﻮ َﻡ ﺍﻟﻘﻴﺎﻣ ِﺔ ﻋﻠﻰ ﺃﻋﻤﺎِﻟ ِﻪ ﰲ ﺍﳊﻴﺎ ِﺓ ﺍﻟﺪﻧﻴﺎ‪.‬‬
‫ﻭﻬﺑﺬﺍ ﻳـﻜﻮ ﹸﻥ ﻗ ْﺪ ﻭُﺟ َﺪ ﺍﻟﻔﻜ ُﺮ ﺍﳌﺴﺘﻨ ُﲑ َﻋﻤﱠﺎ ﻭﺭﺍ َﺀ ﺍﻟﻜـﻮ ِﻥ ﻭﺍﳊﻴـﺎ ِﺓ‬
‫ﻭﺍﻹﻧﺴﺎﻥِ‪ ،‬ﻭﻭُ ﹺﺟ َﺪ ﺍﻟﻔﻜ ُﺮ ﺍﳌﺴﺘﻨ ُﲑ ﺃﻳﻀﹰﺎ ﻋﻤﱠﺎ ﻗﺒ ﹶﻞ ﺍﳊﻴﺎ ِﺓ ﻭﻋﻤﱠﺎ ﺑﻌ َﺪﻫَﺎ‪ ،‬ﻭﺃ ﱠﻥ ﳍـﺎ‬
‫ﺖ ﲨﻴﻌُﻬـﺎ‬ ‫ﺻﻠ ﹰﺔ ﲟﺎ ﻗﺒﻠﹶﻬﺎ ﻭﻣﺎ ﺑﻌ َﺪﻫَﺎ‪ .‬ﻭﻬﺑﺬﺍ ﺗﻜﻮ ﹸﻥ ﺍﻟﻌﻘﺪ ﹸﺓ ﺍﻟﻜﱪﻯ ﻗﺪ ُﺣﻠﱠـ ْ‬
‫ﺑﺎﻟﻌﻘﻴﺪ ِﺓ ﺍﻹﺳﻼﻣﱠﻴ ِﺔ‪.‬‬
‫ﻭﻣﱴ ﺍﻧﺘﻬﻰ ﺍﻹﻧﺴﺎ ﹸﻥ ﻣ ْﻦ ﻫﺬﺍ ﺍﳊ ﱢﻞ ﺃﻣﻜَﻨﻪُ ﹶﺃ ﹾﻥ ﻳﻨﺘ ِﻘ ﹶﻞ ﺇﱃ ﺍﻟﻔﻜ ﹺﺮ ﻋـﻦ‬
‫ﺴ ُﻪ‬
‫ﳊﻞﱡ ﻧﻔ ُ‬
‫ﺍﳊﻴﺎ ِﺓ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺇﱃ ﺇﳚﺎ ِﺩ ﺍﳌﻔﺎﻫﻴ ﹺﻢ ﺍﻟﺼﺎﺩﻗ ِﺔ ﺍﳌﹸﻨﺘِﺠ ِﺔ ﻋﻨﻬﺎ‪ .‬ﻭﻛﺎﻥ ﻫﺬﺍ ﺍ ﹶ‬
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‫ﺱ‬
‫ﺨ ﹸﺬ ﻃﺮﻳﻘ ﹰﺔ ﻟﻠﻨُﻬﻮﺽﹺ‪ ،‬ﻭﻫﻮ ﺍﻷﺳﺎ ُ‬ ‫ﺱ ﺍﻟﺬﻱ ﻳﻘﻮ ُﻡ ﻋﻠﻴ ِﻪ ﺍﳌﺒﺪﹸﺃ ﺍﻟﺬﻱ ُﻳﺘﱠ َ‬ ‫ﻫﻮ ﺍﻷﺳﺎ َ‬
‫ﺱ ﺍﻟﺬﻱ ﺗﻨﺒِﺜ ُﻖ ﻋﻨ ُﻪ ﺃﻧﻈﻤﺘُـﻪُ‪،‬‬ ‫ﺍﻟﺬﻱ ﺗﻘﻮ ُﻡ ﻋﻠﻴﻪ ﺣﻀﺎﺭ ﹸﺓ ﻫﺬﺍ ﺍﳌﺒﺪﺃِ‪ ،‬ﻭﻫﻮ ﺍﻷﺳﺎ ُ‬
‫ﺱ ﺍﻟﺬﻱ ﻳﻘﻮ ُﻡ ﻋﻠﻴﻪ‬ ‫ﺱ ﺍﻟﺬﻱ ﺗﻘﻮ ُﻡ ﻋﻠﻴ ِﻪ ﺩﻭﻟُﺘ ُﻪ‪ .‬ﻭ ِﻣ ْﻦ ﻫﻨﺎ ﻛﺎ ﹶﻥ ﺍﻷﺳﺎ ُ‬ ‫ﻭﻫﻮ ﺍﻷﺳﺎ ُ‬
‫ﺍﻹﺳﻼ ُﻡ ـ ﻓﻜﺮ ﹰﺓ ﻭﻃﺮﻳﻘ ﹰﺔ ـ ﻫﻮ ﺍﻟﻌﻘﻴﺪ ﹶﺓ ﺍﻹﺳﻼﻣﻴ ﹶﺔ‪.‬‬
‫‪4’n?tã tΑ¨“tΡ “Ï%©!$# É=≈tFÅ3ø9$#uρ ⎯Ï&Ï!θß™u‘uρ «!$$Î/ (#θãΨÏΒ#u™ (#ûθãΨtΒ#u™ t⎦⎪Ï%©!$# $pκš‰r'¯≈tƒ ‬‬

‫‘‪⎯ÏμÎ7çFä.uρ ⎯ÏμÏFs3Íׯ≈n=tΒuρ «!$$Î/ öàõ3tƒ ⎯tΒuρ 4 ã≅ö6s% ⎯ÏΒ tΑu“Ρr& ü“Ï%©!$# É=≈tFÅ6ø9$#uρ ⎯Ï&Ï!θß™u‬‬

‫‪.#´‰‹Ïèt/ Kξ≈n=|Ê ¨≅|Ê ô‰s)sù Í½zFψ$# ÏΘöθu‹ø9$#uρ ⎯Ï&Í#ß™â‘uρ‬‬

‫ﺖ ﻫﺬﺍ ﻭﻛﺎ ﹶﻥ ﺍﻹﳝـﺎ ﹸﻥ ﹺﺑ ِﻪ ﹶﺃﻣْـ َﺮﹰﺍ ﳏﺘﻮﻣﹰﺎ ﻛﺎ ﹶﻥ ﻟِﺰﺍﻣﹰﺎ ﺃ ﹾﻥ‬ ‫ﺃ ﱠﻣﺎ ﻭﻗـ ْﺪ ﺛَﺒ َ‬
‫ﺕ ﰲ ﺍﻟﻘﺮﺁ ِﻥ ﺍﻟﻜـﺮﱘﹺ‪،‬‬ ‫ﻳُ ْﺆ ِﻣ َﻦ ﹸﻛﻞﱡ ﻣﺴﻠ ﹴﻢ ﺑﺎﻟﺸﺮﻳﻌ ِﺔ ﺍﻹﺳﻼﻣﱠﻴ ِﺔ ﹸﻛﱢﻠﻬَﺎ‪َ ،‬ﻷﱠﻧﻬَﺎ ﺟﺎﺀ ْ‬
‫ﻚ ﻛـﺎ ﹶﻥ ﺇﻧﻜـﺎ ُﺭ ﺍﻷﺣﻜـﺎ ﹺﻡ‬ ‫ﻭﺟﺎ َﺀ ﹺﺑﻬَﺎ ﺍﻟﺮﺳﻮ ﹸﻝ ‪ ‬ﻭﺇﻻ ﻛﺎ ﹶﻥ ﻛﺎﻓﺮﺍﹰ‪ ،‬ﻭﻟﺬﻟ َ‬
‫ﺖ ﻫـﺬﻩ‬ ‫ﺍﻟﺸﺮﻋﱠﻴ ِﺔ ُﲜ ْﻤﹶﻠِﺘﻬَﺎ‪ ،‬ﺃﻭ ﺍﻟﻘﻄﻌﱠﻴ ِﺔ ﻣﻨﻬﺎ ﺑﺘﻔﺼﻴﻠِﻬﺎ‪ ،‬ﻛﻔﺮﺍﹰ‪ ،‬ﺳـﻮﺍ ٌﺀ ﺃﻛﺎﻧـ ْ‬
‫ﺕ ﺃﻡ‬ ‫ﺕ ﺃﻡ ﺍﻟﻌﻘــﻮﺑﺎ ِ‬ ‫ﺕ ﺃﹶﻡ ﺍﳌﻌـﺎﻣﻼ ِ‬ ‫ﺍﻷﺣﻜﺎ ُﻡ ﻣُــﺘﱠـﺼِـﻠـ ﹰﺔ ﺑﺎﻟﻌﺒـﺎﺩﺍ ِ‬
‫ﺍﳌﻄـﻌﻮﻣﺎﺕِ‪ ،‬ﻓﺎﻟﻜﻔ ُﺮ ﺑﺂﻳ ِﺔ‪ nο4θn=¢Á9$# (#θßϑŠÏ%r&uρ  :‬ﻛﺎﻟﻜﻔ ﹺﺮ ﺑﺂﻳ ِﺔ‪ª!$# ¨≅xmr&uρ  :‬‬
‫ــ ِﺔ‪(#ûθãèsÜø%$$sù èπs%Í‘$¡¡9$#uρ ä−Í‘$¡¡9$#uρ  :‬‬ ‫ـﺎﻟﻜﻔ ﹺﺮ ﺑﺂﻳــ‬ ‫‪ (#4θt/Íh9$# tΠ§xmuρ yìø‹t7ø9$#‬ﻭﻛـ‬
‫ــ ِﺔ‪ãΝøtm:uρ ãΠ¤$!$#uρ èπtGøŠyϑø9$# ãΝä3ø‹n=tæ ôMtΒÍhãm  :‬‬ ‫ــ ﹺﺮ ﺑﺂﻳـ‬‫&‪ ،$yϑßγtƒÏ‰÷ƒr‬ﻭﻛﺎﻟﻜـﻔـ‬
‫ﻒ ﺍﻹﳝﺎ ﹸﻥ ﺑﺎﻟﺸﺮﻳﻌ ِﺔ ﻋﻠﻰ ﺍﻟﻌﻘﻞﹺ‪ ،‬ﺑ ﹾﻞ‬ ‫‪ .⎯ÏμÎ/ «!$# ÎötóÏ9 ¨≅Ïδé& !$tΒuρ ÍƒÍ“Ψσù:$#‬ﻭﻻ ﻳﺘﻮﱠﻗ ُ‬
‫ﷲ ﺗﻌـﺎﱃ‪Ÿω y7În/u‘uρ Ÿξsù  :‬‬ ‫ﻻ ﺑ ﱠﺪ ِﻣ َﻦ ﺍﻟﺘﺴﻠﻴ ﹺﻢ ﺍﳌﹸﻄﻠ ﹺﻖ ﺑﻜ ﱢﻞ ﻣﺎ ﺟﺎ َﺀ ِﻣ ْﻦ ﻋﻨـ ِﺪ ﺍ ِ‬
‫‪%[`uxm öΝÎηÅ¡àΡr& þ’Îû (#ρ߉Ågs† Ÿω §ΝèO óΟßγsΨ÷t/ uyfx© $yϑŠÏù x8θßϑÅj3ysム4©®Lxm šχθãΨÏΒ÷σãƒ‬‬

‫‪.$VϑŠÏ=ó¡n@ (#θßϑÏk=|¡ç„uρ |MøŠŸÒs% $£ϑÏiΒ‬‬

‫‪١٣‬‬
 ُ‫ﻀـﺎ ُﺀ ﻭَﺍﻟ ﹶﻘـ َﺪﺭ‬
َ ‫ﺍﻟ ﹶﻘ‬

ωÎ) |Nθßϑs? βr& C§øuΖÏ9 tβ$Ÿ2 $tΒuρ  :‫ﻗﺎ ﹶﻝ ﺗﻌﺎﱃ ﰲ ﺳﻮﺭ ِﺓ ﺁ ﹺﻝ ِﻋﻤْﺮﺍ ﹶﻥ‬
#sŒÎ*sù ( ×≅y_r& >π¨Βé& Èe≅ä3Ï9uρ  :‫ﻑ‬ِ ‫ ﻭَﻗﺎ ﹶﻝ ﰲ ﺳﻮﺭ ِﺓ ﺍ َﻷﻋْﺮﺍ‬ Wξ§_xσ–Β $Y7≈tFÏ. «!$# ÈβøŒÎ*Î/
‫ ﻭﻗﺎ ﹶﻝ ﰲ ﺳﻮﺭ ِﺓ‬ šχθãΒωø)tGó¡o„ Ÿωuρ ( Zπtã$y™ tβρã½zù'tGó¡o„ Ÿω öΝßγè=y_r& u™!%y`
5=≈tGÅ2 ’Îû ωÎ) öΝä3Å¡àΡr& þ’Îû Ÿωuρ ÇÚö‘F{$# ’Îû 7πt6ŠÅÁ–Β ⎯ÏΒ z>$|¹r& !$tΒ  :‫ﺪ‬ ِ ‫ﺍﳊﺪﻳ‬
⎯©9 ≅è%  :‫ﻝ ﰲ ﺳﻮﺭ ِﺓ ﺍﻟﺘَﻮَﺑ ِﺔ‬ ‫ ﻭﻗﺎ ﹶ‬ ÖÅ¡o„ «!$# ’n?tã y7Ï9¨sŒ ¨βÎ) 4 !$yδr&uö9¯Ρ βr& È≅ö6s% ⎯ÏiΒ
šχθãΖÏΒ÷σßϑø9$# È≅2uθtGuŠù=sù «!$# ’n?tãuρ 4 $uΖ9s9öθtΒ uθèδ $uΖs9 ª!$# |=tFŸ2 $tΒ ωÎ) !$uΖu;‹ÅÁãƒ
’Îû Ÿωuρ ÏN¨uθ≈yϑ¡¡9$# ’Îû ;六sŒ ãΑ$s)÷WÏΒ çμ÷Ζtã Ü>â“÷ètƒ Ÿω  :‫ﺳﺒَﺄ‬ َ ‫ﻭﻗﺎ ﹶﻝ ﰲ ﺳﻮﺭ ِﺓ‬
‫ ﻭﻗﺎ ﹶﻝ ﰲ‬ &⎦⎫Î7–Β 5=≈tGÅ2 ’Îû ωÎ) ãy9ò2r& Iωuρ y7Ï9¨sŒ ⎯ÏΒ ãtóô¹r& Iωuρ ÇÚö‘F{$#
§ΝèO Í‘$pκ¨]9$$Î/ ΟçFômuy_ $tΒ ãΝn=÷ètƒuρ È≅ø‹©9$$Î/ Νà69©ùuθtGtƒ “Ï%©!$# uθèδuρ  :‫ﺳﻮﺭ ِﺓ ﺍﻷﻧْﻌﺎ ﹺﻡ‬

÷Λä⎢Ζä. $yϑÎ/ Νä3ã⁄Îm;sΨム§ΝèO öΝä3ãèÅ_ótΒ Ïμø‹s9Î) ¢ΟèO ( ‘wΚ|¡–Β ×≅y_r& #©|Óø)ã‹Ï9 ÏμŠÏù öΝà6èWyèö7tƒ

ô⎯ÏΒ ⎯ÏνÉ‹≈yδ (#θä9θà)tƒ ×πuΖ|¡xm öΝßγö6ÅÁè? βÎ)uρ  :‫ ﻭﻗﺎ ﹶﻝ ﰲ ﺳﻮﺭ ِﺓ ﺍﻟﻨﺴﺎ ِﺀ‬ tβθè=yϑ÷ès?
( «!$# ωΖÏã ô⎯ÏiΒ @≅ä. ö≅è% 4 x8ωΖÏã ô⎯ÏΒ ⎯ÏνÉ‹≈yδ (#θä9θà)tƒ ×πy∞ÍhŠy™ öΝßγö6ÅÁè? βÎ)uρ ( «!$# ωΖÏã

.$ZVƒÏ‰tn tβθßγs)øtƒ tβρߊ%s3tƒ Ÿω ÏΘöθs)ø9$# Ï™Iωàσ¯≈yδ ÉΑ$yϑsù

‫ﺸ ﹺﻬﺪُ ﹺﺑﻬَﺎ ﺍﻟﻜﺜﲑﻭ ﹶﻥ ﻋﻠـﻰ‬ ْ ‫ﺴَﺘ‬ ْ ‫ﺕ َﻳ‬
ِ ‫ﺕ ﻭﻣﺎ ﺷﺎﻛﹶﻠﻬَﺎ ِﻣ َﻦ ﺍﻵﻳﺎ‬ ُ ‫ﻫﺬ ِﻩ ﺍﻵﻳﺎ‬
‫ﺸﻬَﺎﺩﹰﺍ ﻳُ ﹾﻔ َﻬﻢُ ِﻣْﻨ ُﻪ ﹶﺃﻥﱠ ﺍﻹﻧﺴﺎ ﹶﻥ ُﳚ ُﱪ ﻋﻠﻰ ﺍﻟﻘﻴـﺎ ﹺﻡ ﲟـﺎ‬ ْ ‫ﻣﺴﺄﻟ ِﺔ ﺍﻟﻘﻀﺎ ِﺀ ﻭﺍﻟﻘﺪ ﹺﺭ ﺍ ْﺳِﺘ‬
،ِ‫ﷲ ﻭﻣَـﺸِﻴﹶﺌِﺘﻪ‬
ِ ‫ ﻭﺃ ﱠﻥ ﺍﻷﻋﻤﺎ ﹶﻝ ﹺﺇﻧﱠﻤﺎ ﻳﻘﻮ ُﻡ ﺑﹺﻬﺎ ﻣُ ﹾﻠ َﺰ َﻣﹰﺎ ﺑﺈﺭﺍﺩ ِﺓ ﺍ‬،‫ﻳﻘﻮ ُﻡ ﹺﺑ ِﻪ ﻣ َﻦ ﺃﻋﻤﺎﻝﹴ‬
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 ‫ﷲ ﻫﻮ ﺍﻟﺬﻱ ﺧﻠ َﻖ ﺍﻹﻧﺴﺎﻥﹶ‪ ،‬ﻭﺧﻠ َﻖ ﻋﻤﹶﻠﻪُ‪ ،‬ﻭﳛﺎﻭﹺﻟﻮﻥ َﺗﺄﹾﻳﻴ َﺪ ﻗﻮِﻟﻬﹺﻢ ﺑﻘﻮﻟِـ ِﻪ‬ ‫ﻭﹶﺃﻥﱠ ﺍ َ‬
‫ﺚ ﺃﹸﺧـﺮﻯ‬ ‫ﺸ ﹺﻬﺪُﻭ ﹶﻥ ﺑﺄﹶﺣﺎﺩﻳـ ﹶ‬ ‫ﺴَﺘ ْ‬‫ﺗﻌﺎﱃ‪ tβθè=yϑ÷ès? $tΒuρ ö/ä3s)n=s{ ª!$#uρ :‬ﻛﻤﺎ َﻳ ْ‬
‫ﰲ‬ ‫ﺴَﺘ ْﻮ ﹶ‬‫ﺲ ﺣﺘﱠـﻰ ﺗَـ ْ‬ ‫ﺕ َﻧ ﹾﻔ ٌ‬ ‫ﺱ ﰲ َﺭ ْﻭﻋِﻲ‪ ،‬ﹶﻟ ْﻦ ﲤﻮ َ‬ ‫ﺡ ﺍﻟﻘﹸﺪُ ﹺ‬ ‫ﺚ ﺭﻭ ُ‬ ‫ﹶﻛ ﹶﻘ ْﻮِﻟ ِﻪ ‪َ» :‬ﻧ ﹶﻔ ﹶ‬
‫ﹺﺭ ْﺯﹶﻗﻬَﺎ َﻭﹶﺃ َﺟﹶﻠﻬَﺎ ﻭﻣَﺎ ﻗﹸ ﱢﺪ َﺭ ﳍﺎ«‪.‬‬
‫ﺐ ﺍﻹﺳﻼﻣﱠﻴ ِﺔ‪.‬‬ ‫ﺕ ﻣﺴﺄﻟ ﹸﺔ ﺍﻟﻘﻀﺎ ِﺀ ﻭﺍﻟﻘﺪ ﹺﺭ َﺩﻭْﺭﹰﺍ ﻫﺎ ﱠﻣﹰﺎ ﰲ ﺍﳌﹶﺬﺍﻫ ﹺ‬ ‫ﻟﻘ ْﺪ ﺃﹶﺧ ﹶﺬ ْ‬
‫ﺐ ﺍ ْﺧِﺘﻴَـﺎ ﹺﺭﻱﱞ ﰲ‬ ‫ﺴ ٌ‬ ‫ﺨﺺُ ﰲ ﹶﺃﻥﱠ ﺍﻹْﻧﺴَﺎ ﹶﻥ ﹶﻟﻪُ ﹶﻛ ْ‬ ‫ﻱ َﻳَﺘﹶﻠ ﱠ‬
‫ﻭﻛﺎ ﹶﻥ َﻷ ْﻫ ﹺﻞ ﺍﻟﺴُﱠﻨ ِﺔ ﻓﻴﻬﺎ ﺭﺃ ٌ‬
‫ﺨﺺُ‬ ‫ﻱ ﻳَـَﺘﹶﻠ ﱠ‬‫ﻱ‪ .‬ﻭِﻟ ﹾﻠﻤُ ْﻌَﺘ ﹺﺰﹶﻟ ِﺔ َﺭﹾﺃ ٌ‬
‫ﺐ ﺍﻻ ْﺧِﺘﻴَﺎ ﹺﺭ ﱢ‬
‫ﺴ ﹺ‬ ‫ﺃﹶﻓﻌﺎِﻟ ِﻪ ﻓﹶﻬ َﻮ ﻳُﺤﺎ َﺳﺐُ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟ ﹶﻜ ْ‬
‫ﺐ ﻋﻠﻴﻬﺎ ﻷﻧﱠـ ُﻪ ﻫـ َﻮ‬ ‫ﺴﻪِ‪ ،‬ﻓﻬ َﻮ ﻳُﺤﺎ َﺳ ُ‬ ‫ﰲ ﹶﺃﻥﱠ ﺍﻹﻧﺴﺎ ﹶﻥ ﻫ َﻮ ﺍﻟﱠﺬﻱ ﳜﻠ ُﻖ ﺃﻓﻌﺎﹶﻟﻪُ ﺑﻨﻔ ِ‬
‫ﷲ ﺗﻌﺎﱃ ﻫ َﻮ ﺍﻟﱠﺬﻱ ﳜﻠﹸـ ُﻖ‬ ‫ﺺ ﰲ ﺃ ﱠﻥ ﺍ َ‬ ‫ﻱ ﻳﺘﻠﺨ ُ‬ ‫ﺠْﺒ ﹺﺮﱠﻳ ِﺔ ﻓﻴﻬﺎ ﺭﺃ ٌ‬ ‫ﺍﻟﱠﺬﻱ ﹶﺃ ْﻭ َﺟ َﺪﻫَﺎ‪ ،‬ﻭِﻟ ﹾﻠ َ‬
‫ﺲ ﻣُﺨﻴﱠـﺮﹰﺍ ﻭﻫـ َﻮ‬ ‫ﻚ ﻛﺎ ﹶﻥ ﺍﻟﻌﺒ ُﺪ ﳎَﺒﺮﹰﺍ ﻋﻠﻰ ﻓﻌِﻠ ِﻪ ﻭﻟﻴ َ‬ ‫ﺍﻟﻌﺒ َﺪ ﻭﳜﻠ ُﻖ ﺃﻓﻌﺎﹶﻟﻪُ‪ ،‬ﻭﻟﺬﻟ َ‬
‫ﺚ ﺗﺸﺎ ُﺀ‪.‬‬ ‫ﺤ ﱢﺮ ﹸﻛﻬَﺎ ﺍﻟﺮﹺﻳﺎﺡُ ﺣﻴ ﹸ‬ ‫ﺸ ِﺔ ﰲ ﺍﻟﻔﻀﺎ ِﺀ ُﺗ َ‬ ‫ﻛﺎﻟﺮﻳ َ‬
‫ﺚ ﻓﻴﻬﺎ ﺗﻮﺟﹺـ ُ‬
‫ﺐ‬ ‫ﺤ ِ‬ ‫ﻭﺍﳌﹸﺪﱢﻗ ُﻖ ﰲ ﻣﺴﺄﻟ ِﺔ ﺍﻟﻘﻀﺎ ِﺀ ﻭﺍﻟﻘﺪ ﹺﺭ ﳚ ُﺪ ﹶﺃﻥﱠ ِﺩﻗﱠ ﹶﺔ ﺍﻟَﺒ ْ‬
‫ﺲ ﻫ َﻮ ﻓﻌ ﹶﻞ ﺍﻟﻌﺒـ ِﺪ‬ ‫ﺱ ﻟﻴ َ‬ ‫ﺱ ﺍﻟﱠﺬﻱ َﻳْﻨﺒَﲏ ﻋﻠْﻴ ِﻪ ﺍﻟﺒﺤﺚﹸ‪ ،‬ﻭﻫﺬﺍ ﺍﻷﺳﺎ ُ‬ ‫ﻣَﻌﺮﹶﻓ ﹶﺔ ﺍﻷَﺳﺎ ﹺ‬
‫ﷲ ﺗﻌﺎﱃ ﻣ ْﻦ ﻛﹶﻮﻧﹺـ ِﻪ‬ ‫ﺲ ﻫ َﻮ ﻋﻠ َﻢ ﺍ ِ‬ ‫ﷲ ﺗﻌﺎﱃ‪ .‬ﻭﻟﻴ َ‬ ‫ﻣ ْﻦ ﻛﻮﹺﻧ ِﻪ ﻫ َﻮ ﺍﻟﱠﺬﻱ َﻳﺨْﻠ ﹸﻘ ُﻪ ﹶﺃ ﹺﻡ ﺍ ُ‬
‫ﷲ ﺗﻌﺎﱃ ِﻣ ْﻦ ﹶﺃﻥﱠ‬ ‫ﺲ ﻫ َﻮ ﺇﺭﺍﺩ ﹶﺓ ﺍ ِ‬ ‫ﻂ ﻋﻠ ُﻤ ُﻪ ﺑﻪِ‪ ،‬ﻭﻟﻴ َ‬ ‫َﻳ ْﻌﹶﻠﻢُ ﹶﺃﻥﱠ ﺍﻟ َﻌْﺒ َﺪ َﺳَﻴ ﹾﻔ َﻌﻞﹸ ﻛﺬﺍ ﻭُﻳﺤِﻴ ﹸ‬
‫ﺲ‬‫ﺖ ﺑﻔﻌ ﹺﻞ ﺍﻟﻌﺒ ِﺪ ﻓﻬ َﻮ ﻻ ﺑ ﱠﺪ ﻣﻮﺟـﻮ ٌﺩ ﻬﺑـﺬ ِﻩ ﺍﻹﺭﺍﺩﺓِ‪ ،‬ﻭﻟﻴــ َ‬ ‫ﺇﺭَﺍ َﺩَﺗﻪُ ﺗﻌﱠﻠـﻘ ْ‬
‫ﻅ ﻓﻼ ُﺑﺪﱠ ِﻣ ْﻦ ﹶﺃ ﹾﻥ ﻳﻘﻮ َﻡ ﺑ ِﻪ‬ ‫ﺡ ﺍﶈﻔﻮ ِ‬ ‫ﻫ َﻮ ﻛﻮ ﹶﻥ ﻫﺬﺍ ﺍﻟﻔﻌ ﹺﻞ ﻟِﻠ َﻌـْﺒ ِﺪ ﻣﻜﺘﻮﺑﹰﺎ ﰲ ﺍﻟﻠﱠﻮ ﹺ‬
‫ﺏ‪.‬‬‫َﻭ ﹾﻓ َﻖ ﻣﺎ ﻫ َﻮ ﻣﻜﺘﻮ ٌ‬
‫ﺚ ﻫ َﻮ ﻫﺬ ِﻩ ﺍﻷَﺷﻴﺎ ُﺀ ﻣﻄﻠﻘﺎﹰ‪،‬‬ ‫ﺲ ﺍﻷَﺳﺎﺱُ ﺍﻟﺬﻱ ُﻳﺒْﲎ ﻋﻠﻴ ِﻪ ﺍﻟﺒﺤ ﹸ‬ ‫َﻧﻌَﻢ ﻟﻴ َ‬
‫ﺏ‪ .‬ﺑ ﹾﻞ ﻋﻼﹶﻗُﺘﻬَﺎ ﻣ ْﻦ‬ ‫ﺚ ﺍﻟﺜﹶﻮﺍﺏُ ﻭﺍﻟ ِﻌﻘﹶﺎ ُ‬ ‫ﻉ ﻣ ْﻦ ﺣﻴ ﹸ‬ ‫ﻷﻧﱠ ُﻪ ﻻ ﻋﻼﻗ ﹶﺔ ﳍﺎ ﰲ ﺍﳌﻮﺿﻮ ﹺ‬
‫ﺕ‬ ‫ﻂ ﺑﻜ ﱢﻞ ﺷﻲ ٍﺀ ﻭﺍﻹﺭﺍﺩ ﹸﺓ ﺍﻟﱠﱵ ﺗﺘﻌﱠﻠ ُﻖ ﲜﻤﻴ ﹺﻊ ﺍﳌﹸﻤﻜﻨﺎ ِ‬ ‫ﺚ ﺍﻹﳚﺎ ُﺩ ﻭﺍﻟ ِﻌ ﹾﻠﻢُ ﺍﶈﻴ ﹸ‬ ‫ﺣﻴ ﹸ‬
‫ﺼ ﹲﻞ‬ ‫ﻉ ﺁﺧ ُﺮ ﻣُْﻨ ﹶﻔ ِ‬ ‫ﻅ ﻋﻠﻰ ﻛ ﱢﻞ ﺷﻲ ٍﺀ‪ .‬ﻭﻫﺬ ِﻩ ﺍﻟﻌﻼﻗ ﹸﺔ ﻣﻮﺿﻮ ٌ‬ ‫ﺡ ﺍﶈﻔﻮ ِ‬ ‫ﻭﺍﺣﺘﻮﺍ ُﺀ ﺍﻟﻠﱠ ْﻮ ﹺ‬
‫‪١٥‬‬
‫ﻱ‪ :‬ﻫ ﹺﻞ ﺍﻹﻧﺴﺎ ﹸﻥ ﻣُﻠ َﺰ ٌﻡ ﻋﻠﻰ‬ ‫ﺏ ﻋﻠﻴ ِﻪ ﺃ ْ‬‫ﻉ ﺍﻹﺛﺎﺑ ِﺔ ﻋﻠﻰ ﺍﻟﻔﻌ ﹺﻞ ﻭﺍﻟﻌﻘﺎ ﹺ‬ ‫ﻋ ْﻦ ﻣﻮﺿﻮ ﹺ‬
‫ﺍﻟﻘﻴﺎ ﹺﻡ ﺑﺎﻟﻔﻌ ﹺﻞ ﺧﲑﹰﺍ ﺃ ْﻡ ﺷﺮﺍﹰ‪ ،‬ﺃ ْﻭ ﳐﱠﻴ ٌﺮ ﻓﻴ ِﻪ؟ ﻭﻫ ﹾﻞ ﹶﻟﻪُ ﺍﺧﺘﻴﺎ ُﺭ ﺍﻟﻘﻴﺎ ﹺﻡ ﺑﺎﻟﻔﻌ ﹺﻞ ﺃ ْﻭ ﺗﺮ ِﻛ ِﻪ‬
‫ﺲ ﻟ ُﻪ ﺍﻻﺧﺘﻴﺎ ُﺭ؟‬
‫ﺃ ْﻭ ﻟﻴ َ‬
‫ﺶ ﰲ ﺩﺍﺋـ َﺮَﺗْﻴ ﹺﻦ ﹺﺇﺣْـﺪﺍﻫُﻤﺎ‬ ‫ﻭﺍﳌﺪﻗﱢ ُﻖ ﰲ ﺍﻷﻓﻌﺎ ﹺﻝ ﻳﺮَﻯ ﹶﺃﻥﱠ ﺍﻹﻧﺴﺎ ﹶﻥ ﻳﻌﻴ ُ‬
‫ﺼ ﹸﻞ‬
‫ﺿ ْﻤ َﻦ ﻧﻄﹶﺎِﻗﻬَﺎ ﲢ ُ‬ ‫ﺼ ﱡﺮﻓﹶﺎِﺗ ِﻪ َﻭ ِ‬
‫ﻕ َﺗ َ‬
‫ﻳﺴﻴ ِﻄﺮُ َﻋﹶﻠﻴْﻬﺎ‪ ،‬ﻭﻫ َﻲ ﺍﻟﺪﺍﺋﺮ ﹸﺓ ﺍﻟﱠﱵ ﺗﻘ ُﻊ ﰲ ﹺﻧﻄﹶﺎ ﹺ‬
‫ﺴْﻴ ِﻄﺮُ ﻋﻠْﻴﻪِ‪ ،‬ﻭﻫ َﻲ ﺍﻟﺪﺍﺋﺮ ﹸﺓ ﺍﻟﱠﱵ‬ ‫ﺾ ﺍﺧﺘﻴﺎﺭﻩِ‪ ،‬ﻭﺍ ُﻷﺧْﺮﻯ ُﺗ َ‬ ‫ﺤ ﹺ‬ ‫ﺃﻓﻌﺎﹸﻟ ُﻪ ﺍﻟﱠﱵ ﻳﻘﻮ ُﻡ ﻬﺑﺎ ﲟ ْ‬
‫ﺿ ْﻤ َﻦ ﻫﺬ ِﻩ ﺍﻟﺪﺍﺋﺮ ِﺓ ﺍﻷﻓﻌﺎ ﹸﻝ ﺍﻟﱠﱵ ﻻ َﺩ ْﺧ ﹶﻞ ﹶﻟﻪُ ﹺﺑﻬَﺎ‪ ،‬ﺳﻮﺍ ٌﺀ‬ ‫ﻳﻘ ُﻊ ﻫ َﻮ ﰲ ﻧﹺﻄﺎِﻗﻬَﺎ ﻭﺗﻘ ُﻊ ِ‬
‫ﺖ ِﻣْﻨﻪُ ﺃ ْﻡ ﻋﻠﻴ ِﻪ‪.‬‬
‫ﹶﺃ َﻭﹶﻗ َﻌ ْ‬
‫ﻓﺎﻷﻓﻌﺎ ﹸﻝ ﺍﻟﱠﱵ ﺗﻘ ُﻊ ﰲ ﺍﻟﺪﺍﺋﺮ ِﺓ ﺍﻟﱠﱵ ﺗُﺴﻴﻄ ُﺮ ﻋﻠﻴ ِﻪ ﻻ َﺩ ْﺧ ﹶﻞ ﹶﻟﻪُ ﹺﺑﻬَـﺎ ﻭﻻ‬
‫ﺴﻤَﺎ ِﻥ‪ :‬ﻗِﺴ ٌﻢ ﻳﻘﺘﻀﻴ ِﻪ ﻧﻈﺎ ُﻡ ﺍﻟﻮﺟﻮﺩِ‪ ،‬ﻭﻗﺴ ٌﻢ ﺗﻘ ُﻊ ﻓﻴﻪ‬ ‫ﺷ ﹾﺄ ﹶﻥ ﹶﻟﻪُ ﺑﻮﺟﻮ ِﺩﻫَﺎ‪ ،‬ﻭﻫ َﻲ ِﻗ ْ‬
‫ﺖ ﰲ ﻣﻘﺪﻭ ﹺﺭ ِﻩ ﻭﺍﻟﱠﱵ ﻻ ِﻗَﺒ ﹶﻞ ﹶﻟﻪُ ﹺﺑ َﺪ ﹾﻓ ِﻌﻬَﺎ ﻭﻻ ﻳﻘﺘـﻀﻴﻬﺎ ﻧﻈـﺎ ُﻡ‬ ‫ﺴ ْ‬ ‫ﺍﻷﻓﻌﺎ ﹸﻝ ﺍﻟﱠﱵ ﻟﻴ َ‬
‫ﺴﹺﺒﻬَﺎ‬ ‫ﺴﲑُ ﹺﺑﺤَـ ْ‬ ‫ﻚ َﻳ ِ‬‫ﻀ ُﻊ ﳍﺎ ﻭﻟﺬﻟ َ‬ ‫ﺍﻟﻮﺟﻮ ِﺩ‪ .‬ﺃﻣﱠﺎ ﻣﺎ َﺗ ﹾﻘﺘَﻀﻴ ِﻪ ﺃْﻧ ِﻈ َﻤﺔﹸ ﺍﻟﻮُﺟﻮ ِﺩ ﻓﻬﻮ ﹾﳜ َ‬
‫ﺨﻠﱠﻒُ‪.‬‬ ‫ﺹ ﻻ َﻳَﺘ َ‬
‫ﺨﺼُﻮ ﹴ‬ ‫ﺳَﲑﹰﺍ َﺟْﺒ ﹺﺮّﻳﹰﺎ ﻷﻧﱠ ُﻪ ﻳﺴ ُﲑ ﻣ َﻊ ﺍﻟﻜﻮ ِﻥ ﻭﻣ َﻊ ﺍﳊﻴﺎ ِﺓ ِﻃْﺒ َﻖ ﻧﹺﻈﺎ ﹴﻡ َﻣ ْ‬
‫ﺴﱠﻴ ٌﺮ‬
‫ﻚ ﺗﻘ ُﻊ ﺍﻷﻋﻤﺎ ﹸﻝ ﰲ ﻫﺬ ِﻩ ﺍﻟﺪﺍﺋﺮ ِﺓ ﻋﻠﻰ ﻏ ﹺﲑ ﺇﺭﺍ َﺩ ٍﺓ ِﻣْﻨﻪُ‪ ،‬ﻭﻫ َﻮ ﻓﻴﻬـﺎ ﻣُـ َ‬ ‫ﻭﻟﺬﻟ َ‬
‫ﺨﱠﻴ ﹴﺮ‪ .‬ﻓﻘ ْﺪ ﹶﺃﺗَﻰ ﺇﱃ ﻫﺬ ِﻩ ﺍﻟﺪﻧﻴﺎ ﻋﻠﻰ ﻏ ﹺﲑ ﺇﹺﺭﺍ َﺩِﺗ ِﻪ‪ ،‬ﻭ َﺳَﻴ ﹾﺬ َﻫﺐُ َﻋْﻨﻬَﺎ ﻋﻠﻰ‬ ‫ﺲ ﹺﺑﻤُ َ‬
‫ﻭﹶﻟْﻴ َ‬
‫ﺿ ِﻌ ِﻪ‬
‫ﺸ َﻲ ﺑﻮ ْ‬ ‫ﻂ ﰲ ﺍﳍﻮﺍﺀِ‪ ،‬ﻭﻻ ﺃ ﹾﻥ ﳝ ِ‬ ‫ﻏ ﹺﲑ ﺇﹺﺭﺍ َﺩِﺗﻪِ‪ ،‬ﻭﻻ ﻳﺴﺘﻄﻴ ُﻊ ﺃ ﹾﻥ ﻳَﻄ َﲑ ﲜﺴ ِﻤ ِﻪ ﻓﻘ ﹾ‬
‫ﺴ ِﻪ ﻟﻮ ﹶﻥ ﻋﻴَﻨْﻴﻪِ‪ ،‬ﻭ ﹾﱂ ُﻳ ْﻮﺟﹺـ ْﺪ ﺷـ ﹾﻜ ﹶﻞ‬ ‫ﺍﻟﻄﺒﻴﻌ ﱢﻲ ﻋﻠﻰ ﺍﳌﺎﺀِ‪ ،‬ﻭﻻ ﳝﻜ ُﻦ ﺃ ﹾﻥ ﳜﻠ َﻖ ِﻟﻨَﻔ ِ‬
‫ﷲ ﺗﻌﺎﱃ ﺩﻭ ﹶﻥ ﺃ ﹾﻥ‬ ‫ﻚ ﹸﻛﱠﻠ ُﻪ ﻫ َﻮ ﺍ ُ‬
‫ﺴ ِﻤﻪِ‪ ،‬ﻭﺇﻧﱠﻤﺎ ﺍﻟﱠﺬﻱ ﺃﻭﺟ َﺪ ﺫﻟ َ‬ ‫ﺠ َﻢ ﹺﺟ ْ‬ ‫ﺭﹾﺃ ِﺳﻪِ‪ ،‬ﻭﻻ َﺣ ْ‬
‫ﷲ ﻫ َﻮ ﺍﻟﱠﺬﻱ ﺧﻠ َﻖ‬ ‫ﻱ ﺃﺛ ﹴﺮ ﻭﻻ ﺃﻳ ﹸﺔ ﻋﻼﻗ ٍﺔ ﰲ ﺫﻟﻚَ‪ ،‬ﻷ ﱠﻥ ﺍ َ‬ ‫ﻕﺃﱡ‬ ‫ﻳﻜﻮ ﹶﻥ ِﻟﻠﹾﻌﺒ ِﺪ ﺍﳌﺨﻠﻮ ﹺ‬
‫ﺴَﺒﻪُ ﻭﻻ‬ ‫ﻧﻈـﺎ َﻡ ﺍﻟﻮﺟﻮﺩِ‪ ،‬ﻭﺟﻌﹶﻠﻪُ ُﻣَﻨﻈﱢـﻤﹰﺎ ﻟﻠﻮﺟـﻮ ِﺩ‪ ،‬ﻭﺟﻌ ﹶﻞ ﺍﻟﻮﺟﻮ َﺩ ﻳﺴ ُﲑ َﺣ َ‬
‫ﻒ ﻋﻨ ُﻪ‪.‬‬‫ﳝِﻠﻚُ ﺍﻟﺘﺨﻠﱡ َ‬
‫‪١٦‬‬
 ‫ﺖ ﰲ ﻣﻘﺪﻭ ﹺﺭ ِﻩ‪ ،‬ﻭﺍﻟﱠﱵ ﻻ ِﻗَﺒ ﹶﻞ ﹶﻟﻪُ ﺑﹺـﺪ ﹾﻓ ِﻌﻬَﺎ‪ ،‬ﻭﻻ‬ ‫ﻭﺃ ﱠﻣﺎ ﺍﻷﻓﻌﺎ ﹸﻝ ﺍﻟﱠﱵ ﻟﻴﺴ ْ‬
‫ﺼ ﹸﻞ ﻣ َﻦ ﺍﻹﻧﺴﺎ ِﻥ ﺃ ْﻭ ﻋﻠﻴـ ِﻪ َﺟﺒْـﺮﹰﺍ‬ ‫َﻳ ﹾﻘَﺘﻀِﻴﻬﺎ ﻧﹺﻈﺎﻡُ ﺍﻟﻮُﺟﻮ ِﺩ ﻓﻬ َﻲ ﺍﻷﻓﻌﺎ ﹸﻝ ﺍﻟﱠﱵ ﲢ ُ‬
‫ﻂ ﻋﻠـﻰ‬ ‫ﺺ ﻋ ْﻦ ﻇﻬ ﹺﺮ ﺣﺎﺋ ٍ‬ ‫ﻂ ﺷﺨ ٌ‬ ‫ﻋْﻨ ُﻪ‪ ،‬ﻭﻻ ﳝِﻠﻚُ َﺩ ﹾﻓ َﻌﻬَﺎ ُﻣ ﹾﻄﹶﻠ ﹶﻘﺎﹰ‪ ،‬ﹶﻛﻤَﺎ ﻟ ْﻮ ﺳﻘ ﹶ‬
‫ﺖ ﺇﹺﻧﺴﺎﻧﹰﺎ ﱂ‬ ‫ﺺ ﺍﻟﻨﺎ َﺭ ﻋﻠﻰ ﻃ ﹴﲑ ﻓﺄﺻﺎﺑ ْ‬ ‫ﺺ ﺁﺧ َﺮ ﹶﻓ ﹶﻘَﺘﹶﻠﻪُ‪ ،‬ﻭﻛﻤﺎ ﻟﻮ ﺃﻃﻠ َﻖ ﺷﺨ ٌ‬ ‫ﺷﺨ ﹴ‬
‫ﺖ ﻃﺎﺋﺮﹲﺓ ﻟِﺨﻠـ ﹰﻞ‬ ‫ﻳ ﹸﻜ ْﻦ ﻳﻌﹶﻠﻤُﻪُ ﻓﻘﺘﹶﻠﻪُ‪ ،‬ﻭﻛﻤﺎ ﻟ ْﻮ َﺗ َﺪ ْﻫ َﻮ َﺭ ﻗﻄﺎ ٌﺭ ﺃﻭ ﺳﻴﺎﺭﹲﺓ ﺃﻭ ﺳﻘﻄ ْ‬
‫ﻁ ﻗﺘـ ﹸﻞ‬ ‫ﺐ ﻋ ْﻦ ﻫﺬﺍ ﺍﻟﺘﺪ ْﻫﻮُ ﹺﺭ ﻭﺍﻟـﺴُﻘﻮ ِ‬ ‫ﺴﱠﺒ َ‬
‫ﺉ ﹾﱂ ﻳﻜ ْﻦ ﺑﺎﻹﻣﻜﺎ ِﻥ ﺗﻼﻓﻴ ِﻪ ﹶﻓَﺘ َ‬ ‫ﻃﺎﺭ ﹴ‬
‫ﺖ ﻣ َﻦ ﺍﻹﻧـﺴﺎ ِﻥ ﺃ ْﻭ‬ ‫ﻚ‪ ،‬ﻓﺈ ﱠﻥ ﻫﺬ ِﻩ ﺍﻷﻓﻌﺎ ﹶﻝ ﺍﻟﱠﱵ ﺣﺼﻠ ْ‬ ‫ﺍﻟﺮﻛﱠﺎﺏﹺ‪ ،‬ﻭﻣﺎ ﺷﺎﻛ ﹶﻞ ﺫﻟ َ‬
‫ﺖ ﻣـ َﻦ‬ ‫ﺖ ِﻣﻤﱠﺎ ﻳﻘﺘﻀﻴ ِﻪ ﻧﻈﺎ ُﻡ ﺍﻟﻮﺟﻮﺩِ‪ ،‬ﻭﻟﻜﱠﻨﻬَﺎ ﻭﻗﻌـ ْ‬ ‫ﺖ ﻟﻴﺴ ْ‬ ‫ﻋﻠﻴ ِﻪ‪ ،‬ﻭﺇ ﹾﻥ ﻛﺎﻧ ْ‬
‫ﺖ ﰲ َﻣﻘﹾﺪﻭ ﹺﺭ ِﻩ ﻓﻬ َﻲ ﺩﺍ ِﺧﹶﻠ ﹲﺔ ﰲ‬ ‫ﺍﻹﻧﺴﺎ ِﻥ ﺃ ْﻭ ﻋﻠْﻴ ِﻪ ﻋﻠﻰ ﻏﻴﹺﺮ ﺇﺭﺍﺩ ٍﺓ ِﻣْﻨﻪُ‪ ،‬ﻭﻫ َﻲ ﻟﻴﺴ ْ‬
‫ﺖ ﰲ ﺍﻟـﺪﺍﺋﺮ ِﺓ ﺍﻟﱠـﱵ‬ ‫ﺍﻟﺪﺍﺋﺮ ِﺓ ﺍﻟﱠﱵ ﺗُﺴﻴ ِﻄﺮُ ﻋﻠْﻴﻪِ‪ ،‬ﻓﻬﺬ ِﻩ ﺍﻷﻓﻌﺎ ﹸﻝ ﻛﻠﱡﻬﺎ ﺍﻟﱠﱵ ﺣﺼﻠ ْ‬
‫ﷲ ﻭﺣ َﺪﻩُ ﻫ َﻮ ﺍﻟﱠﺬﻱ ﻗﹶﻀﺎ ُﻩ‪.‬‬ ‫ﺴﻤﱠﻰ ﹶﻗﻀَﺎﺀً‪ ،‬ﻷ ﱠﻥ ﺍ َ‬ ‫ﺗﺴﻴﻄ ُﺮ ﻋﻠﻰ ﺍﻹﻧﺴﺎ ِﻥ ﻫ َﻲ ﺍﻟﱠﱵ ُﺗ َ‬
‫ﺿ ﱟﺮ ﺃ ْﻭ‬
‫ﻚ ﻻ ﳛﺎ َﺳﺐُ ﺍﻟﻌﺒ ُﺪ ﻋﻠﻰ ﻫﺬ ِﻩ ﺍﻷﻓﻌﺎ ﹺﻝ َﻣ ْﻬﻤَﺎ ﻛﺎ ﹶﻥ ﻓﻴﻬَﺎ ﻣ ْﻦ َﻧ ﹾﻔ ﹴﻊ ﺃ ْﻭ ُ‬ ‫ﻭﻟﺬﻟ َ‬
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‫ﺴ َ‬ ‫ﻱ ﻣﻬﻤﺎ ﻛﺎ ﹶﻥ ﻓﻴﻬﺎ ﻣ ْﻦ ﺧ ﹴﲑ ﻭﺷ ﹴﺮ َﺣ َ‬ ‫ُﺣﺐﱟ ﺃ ْﻭ ﻛﺮﺍ ِﻫﱠﻴ ٍﺔ ﺑﺎﻟﻨﺴﺒ ِﺔ ﻟﻺﻧﺴﺎﻥِ‪ ،‬ﺃ ْ‬
‫ﷲ ﻭﺣ َﺪﻩُ ﻫﻮ ﺍﻟﺬﻱ ﻳﻌﻠ ُﻢ ﺍﻟﺸ ﱠﺮ ﻭﺍﳋ َﲑ ﰲ ﻫـﺬ ِﻩ‬ ‫ﺗﻔﺴﻴﹺﺮ ﺍﻹﻧﺴﺎ ِﻥ ﳍﹶﺎ‪ ،‬ﻭﺇ ﹾﻥ ﻛﺎ ﹶﻥ ﺍ ُ‬
‫ﺍﻷﻓﻌﺎﻝﹺ‪ ،‬ﻷ ﱠﻥ ﺍﻹﻧﺴﺎ ﹶﻥ ﻻ ﺃﺛ َﺮ ﹶﻟﻪُ ﹺﺑﻬَﺎ‪ ،‬ﻭﻻ ﻳﻌﻠ ُﻢ ﻋﻨﻬَﺎ ﻭﻻ ﻋ ْﻦ ﹶﻛْﻴ ِﻔﱠﻴ ِﺔ ﺇﳚﺎ ِﺩﻫَـﺎ‪،‬‬
‫ﻭﻻ ﳝِﻠﻚُ ﺩﻓ َﻌﻬَﺎ ﺃ ْﻭ َﺟ ﹾﻠَﺒﻬَﺎ ُﻣ ﹾﻄﻠﹶﻘﺎﹰ‪ ،‬ﻭﻋﻠﻰ ﺍﻹﻧﺴﺎ ِﻥ ﺃ ﹾﻥ ﻳُ ْﺆ ِﻣ َﻦ ﺑﹺﻬﺬﺍ ﺍﻟﻘﻀﺎ ِﺀ ﻭﺃﻧﱠ ُﻪ‬
‫ﷲ ﺳﺒﺤﺎَﻧﻪُ ﻭﺗﻌﺎﱃ‪.‬‬ ‫ﻣ َﻦ ﺍ ِ‬
‫ﺖ ﰲ ﺍﻟﺪﺍﺋﺮ ِﺓ ﺍﻟﱠـﱵ‬ ‫ﺼ ﹸﻞ ﺳﻮﺍ ٌﺀ ﺃﻛﺎَﻧ ْ‬ ‫ﺃ ﱠﻣﺎ ﺍﻟ ﹶﻘ َﺪﺭُ ﻓﻬ َﻮ ﹶﺃﻥﱠ ﺍﻷﻓﻌﺎ ﹶﻝ ﺍﻟﱠﱵ ﲢ ُ‬
‫ﺗﺴﻴ ِﻄﺮُ ﻋﻠﻰ ﺍﻹﻧﺴﺎ ِﻥ‪ ،‬ﺃﻡ ﰲ ﺍﻟﺪﺍﺋﺮ ِﺓ ﺍﻟﱠﱵ ﻳﺴﻴ ِﻄﺮُ ﻋﻠْﻴﻬَﺎ ﺗﻘ ُﻊ ﻣ َﻦ ﺃﺷﻴﺎ َﺀ ﻭﻋﻠـﻰ‬
‫ﺹ‬
‫ﷲ ﳍ ِﺬ ِﻩ ﺍﻷﺷﻴﺎ ِﺀ ﺧَﻮﺍ ﱠ‬ ‫ﺃﺷﻴﺎ َﺀ ﻣ ْﻦ ﻣﺎ ﱠﺩ ِﺓ ﺍﻟﻜﻮ ِﻥ ﻭﺍﻹﻧﺴﺎ ِﻥ ﻭﺍﳊﻴﺎﺓِ‪ ،‬ﻭﻗ ْﺪ ﺧﻠ َﻖ ﺍ ُ‬
‫ﺐ ﺧﺎﺻﱠﻴ ﹶﺔ ﺍﻻﺣﺘﺮﺍﻕﹺ‪ ،‬ﻭﰲ‬ ‫ُﻣ َﻌﱠﻴَﻨﺔﹰ‪ ،‬ﻓﺨﹶﻠ َﻖ ﰲ ﺍﻟﻨﺎ ﹺﺭ ﺧﺎﺻﱠﻴ ﹶﺔ ﺍﻹﺣﺮﺍﻕﹺ‪ ،‬ﻭﰲ ﺍﳋﺸ ﹺ‬
‫ﻒ‪.‬‬ ‫ﺐ ﻧﻈﺎ ﹺﻡ ﺍﻟﻮﺟـﻮ ِﺩ ﻻ ﺗﺘﺨﻠﱠـ ُ‬ ‫ﺴ َ‬ ‫ﲔ ﺧﺎﺻﱠﻴ ﹶﺔ ﺍﻟﻘﻄﻊﹺ‪ ،‬ﻭﺟﻌﻠﻬَﺎ ﻻﺯﻣ ﹰﺔ َﺣ َ‬ ‫ﺍﻟﺴ ﱢﻜ ﹺ‬
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 ‫ﻚ ﺃﻣْﺮﹰﺍ‬ ‫ﻚ ﺍﳋﺎﺻﱠﻴ ﹶﺔ‪ ،‬ﻭﻛﺎ ﹶﻥ ﺫﻟ َ‬ ‫ﷲ ﻗ ْﺪ َﺳﹶﻠَﺒﻬَﺎ ﺗِﻠ َ‬ ‫ﺖ ﻳﻜﻮ ﹸﻥ ﺍ ُ‬ ‫ﲔ ﻳﻈﻬ ُﺮ ﺃﱠﻧﻬَﺎ ﲣﱠﻠ ﹶﻔ ْ‬ ‫ﻭﺣ َ‬
‫ﺠ َﺰ ﹰﺓ ﳍـ ْﻢ‪ .‬ﻭ ﹶﻛﻤَـﺎ ﺧﻠـ َﻖ ﰲ‬ ‫ﺼ ﹸﻞ ﻟﻸﻧﺒﻴﺎ ِﺀ ﻭﻳﻜﻮ ﹸﻥ ﻣُ ْﻌ ﹺ‬ ‫ﺧﺎﺭﹺﻗﹰﺎ ِﻟﻠﹾﻌﺎ َﺩ ِﺓ‪ .‬ﻭﻫ َﻮ ﳛ ُ‬
‫ﺕ ﺍﻟﻌُـﻀﻮﱠﻳ ﹶﺔ‪،‬‬ ‫ﻚ ﺧﻠ َﻖ ﰲ ﺍﻹﻧﺴﺎ ِﻥ ﺍﻟﻐﺮﺍِﺋ َﺰ ﻭﺍﳊﺎﺟـﺎ ِ‬ ‫ﺕ ﻛﺬﻟ َ‬ ‫ﺍﻷﺷﻴﺎ ِﺀ ﺧﺎﺻﻴﱠﺎ ٍ‬
‫ﻉ ﺧﺎﺻﱠﻴ ﹶﺔ‬ ‫ﺹ ﺍﻷﺷﻴﺎﺀِ‪ ،‬ﻓﺨﻠ َﻖ ﰲ ﻏﺮﻳﺰ ِﺓ ﺍﻟَﻨ ْﻮ ﹺ‬ ‫ﺨﻮَﺍ ﱢ‬ ‫ﺕ ﻣﻌﻴﱠﻨ ﹰﺔ ﹶﻛ َ‬‫ﻭﺟﻌ ﹶﻞ ﻓﻴﻬَﺎ ﺧﺎﺻﻴﱠﺎ ٍ‬
‫ﺤ ﹺﻮﻫِﻤﺎ‪،‬‬ ‫ﺶ َﻭَﻧ ْ‬‫ﻉ ﻭﺍﻟﻌﻄ ﹺ‬ ‫ﺕ ﻛﺎﳉﻮ ﹺ‬ ‫ﺕ ﺍﻟﻌﻀﻮﱠﻳ ِﺔ ﺧﺎﺻﻴﱠﺎ ٍ‬ ‫ﺍﳌﻴ ﹺﻞ ﺍﳉﻨﺴﻲﱢ‪ ،‬ﻭﰲ ﺍﳊﺎﺟﺎ ِ‬
‫ﺕ ﺍﳌﻌﻴّﻨ ﹸﺔ ﺍﻟﱠﱵ ﺃﻭﺟﺪَﻫﺎ‬ ‫ﺐ ﺳّﻨ ِﺔ ﺍﻟﻮﺟﻮ ِﺩ‪ .‬ﻓﻬﺬ ِﻩ ﺍﳋﺎﺻﻴﱠﺎ ُ‬ ‫ﺴ َ‬ ‫ﻭﺟﻌﻠﻬﺎ ﻻﺯﻣ ﹰﺔ ﳍﺎ َﺣ َ‬
‫ﺕ ﺍﻟﻌـﻀﻮﱠﻳ ِﺔ ﺍﻟﱠـﱵ ﰲ‬ ‫ﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﰲ ﺍﻷﺷﻴﺎ ِﺀ ﻭﰲ ﺍﻟﻐﺮﺍﺋ ﹺﺰ ﻭﺍﳊﺎﺟـﺎ ِ‬ ‫ﺍُ‬
‫ﷲ ﻭﺣ َﺪﻩُ ﻫ َﻮ ﺍﻟﱠـﺬﻱ ﺧﻠـ َﻖ ﺍﻷﺷـﻴﺎ َﺀ‬ ‫ﺍﻹﻧﺴﺎ ِﻥ ﻫ َﻲ ﺍﻟﱠﱵ ﺗُﺴﻤﱠﻰ ﺍﻟ ﹶﻘ َﺪﺭَ‪ ،‬ﻷ ﱠﻥ ﺍ َ‬
‫ﺖ ِﻣﻨْﻬـﺎ ﻭﻻ‬ ‫ﺻﻬَﺎ‪ ،‬ﻭﻫ َﻲ ﻟﻴﺴ ْ‬ ‫ﺕ ﺍﻟﻌﻀﻮﱠﻳ ﹶﺔ‪ ،‬ﻭﹶﻗ ﱠﺪ َﺭ ﻓﻴﻬﺎ ﺧﻮﺍ ﱠ‬ ‫ﻭﺍﻟﻐﺮﺍﺋ َﺰ ﻭﺍﳊﺎﺟﺎ ِ‬
‫ﺷﺄ ﹶﻥ ﻟﻠﻌﺒ ِﺪ ﻓﻴﻬﺎ ﻭﻻ ﺃﺛ َﺮ ﻟ ُﻪ ﻣﻄﻠﻘﹰﺎ‪ .‬ﻭﻋﻠﻰ ﺍﻹﻧﺴﺎ ِﻥ ﺃ ﹾﻥ ﻳُﺆﻣ َﻦ ﺑﺄ ﱠﻥ ﺍﻟﱠﺬﻱ ﹶﻗ ﱠﺪ َﺭ ﰲ‬
‫ﺕ ﻓﻴﻬﺎ ﻗﺎﺑﻠﻴ ﹲﺔ‬ ‫ﷲ ﺳﺒﺤﺎَﻧﻪُ ﻭﺗﻌﺎﱃ‪ .‬ﻭﻫﺬ ِﻩ ﺍﳋﺎﺻﻴﱠﺎ ُ‬ ‫ﺕ ﻫ َﻮ ﺍ ُ‬ ‫ﻫﺬ ِﻩ ﺍﻷﺷﻴﺎ ِﺀ ﺍﳋﺎﺻﻴﱠﺎ ِ‬
‫ﻒ‬ ‫ﷲ ﻓﻴﻜﻮ ﹶﻥ ﺧﲑﹰﺍ‪ ،‬ﺃﻭ ﻳُﺨـﺎﻟ َ‬ ‫ﻼ َﻭ ﹾﻓ َﻖ ﺃﻭﺍﻣ ﹺﺮ ﺍ ِ‬‫ﻷ ﹾﻥ ﻳﻌﻤ ﹶﻞ ﺍﻹﻧﺴﺎ ﹸﻥ ﺑﻮﺳﺎ ﹶﻃِﺘﻬَﺎ ﻋﻤ ﹰ‬
‫ﷲ ﻓﻴﻜﻮ ﹶﻥ ﺷ ﱠﺮﺍﹰ‪ ،‬ﺳﻮﺍ ٌﺀ ﰲ ﺍﺳﺘﻌﻤﺎ ﹺﻝ ﺍﻷﺷﻴﺎ ِﺀ ﲞﻮﺍﺻﱢـﻬﺎ‪ ،‬ﺃﻡ ﺑﺎﺳـﺘﺠﺎﺑِﺘ ِﻪ‬ ‫ﺃﻭﺍﻣ َﺮ ﺍ ِ‬
‫ﷲ ﻭﻧﻮﺍﻫﻴﻪِ‪ ،‬ﻭﺷ ﱠﺮﹰﺍ‬ ‫ﺐ ﺃﻭﺍﻣ ﹺﺮ ﺍ ِ‬
‫ﺴ َ‬ ‫ﺖ َﺣ َ‬ ‫ﺕ ﺍﻟﻌﻀﻮﱠﻳﺔِ‪ ،‬ﺧﲑﹰﺍ ﺇ ﹾﻥ ﻛﺎﻧ ْ‬ ‫ﻟﻠﻐﺮﺍﺋ ﹺﺰ ﻭﺍﳊﺎﺟﺎ ِ‬
‫ﷲ ﻭﻧﻮﺍﻫﻴ ِﻪ‪.‬‬ ‫ﺖ ﻣُﺨﺎﻟﻔ ﹰﺔ ﻷﻭﺍﻣ ﹺﺮ ﺍ ِ‬ ‫ﺇ ﹾﻥ ﻛﺎﻧ ْ‬
‫ﺖ ﺍﻷﻓﻌﺎ ﹸﻝ ﺍﻟﱠﱵ ﺗﻘ ُﻊ ﰲ ﺍﻟﺪﺍﺋﺮ ِﺓ ﺍﻟﱠﱵ ﺗﺴﻴﻄ ُﺮ ﻋﻠﻰ ﺍﻹﻧﺴﺎ ِﻥ‬ ‫ﻭﻣ ْﻦ ﻫﻨﺎ ﻛﺎﻧ ِ‬
‫ﺕ ﰲ ﺍﻷﺷﻴﺎ ِﺀ ﻭﺍﻟﻐﺮﺍﺋـ ﹺﺰ‬ ‫ﺕ ﺍﻟﱠﱵ ﻭُ ﹺﺟ َﺪ ْ‬ ‫ﺖ ﺍﳋﺎﺻﻴﱠﺎ ُ‬ ‫ﷲ ﺧﲑﹰﺍ ﺃﻭ ﺷ ﱠﺮﺍﹰ‪ ،‬ﻭﻛﺎﻧ ِ‬ ‫ﻣ َﻦ ﺍ ِ‬
‫ﺖ ﺧﲑﹰﺍ ﺃﻡ ﺷ ﱠﺮﹰﺍ‪ .‬ﻭﻣ ْﻦ ﻫﻨﺎ ﻛﺎ ﹶﻥ ﻟﺰﺍﻣـﹰﺎ‬ ‫ﷲ ﺳﻮﺍ ٌﺀ ﺃﻧﺘﺠ ْ‬ ‫ﺕ ﺍﻟﻌﻀﻮﱠﻳ ِﺔ ﻣ َﻦ ﺍ ِ‬ ‫ﻭﺍﳊﺎﺟﺎ ِ‬
‫ﻱ ﺃ ﹾﻥ ﻳﻌﺘﻘـ َﺪ ﺃ ﱠﻥ‬ ‫ﷲ ﺗﻌـﺎﱃ‪ ،‬ﺃ ْ‬ ‫ﻋﻠﻰ ﺍﳌﺴﻠ ﹺﻢ ﺃ ﹾﻥ ﻳﺆ ِﻣ َﻦ ﺑﺎﻟﻘﻀﺎ ِﺀ ﺧ ﹺﲑ ِﻩ ﻭﺷ ﱢﺮ ِﻩ ﻣ َﻦ ﺍ ِ‬
‫ﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﺃ ﹾﻥ ﻳﺆﻣ َﻦ ﺑﺎﻟﻘﺪ ﹺﺭ ﺧ ﹺﲑ ِﻩ ﻭﺷ ﱢﺮ ِﻩ‬ ‫ﺍﻷﻓﻌﺎ ﹶﻝ ﺍﳋﺎﺭﺟ ﹶﺔ ﻋ ْﻦ ﻧﻄﺎِﻗ ِﻪ ﻫ َﻲ ﻣ َﻦ ﺍ ِ‬
‫ﷲ‬ ‫ﺹ ﺍﻷﺷﻴﺎ ِﺀ ﺍﳌﻮﺟﻮﺩ ﹶﺓ ﰲ ﻃﺒﺎِﺋ ِﻌﻬَﺎ ﻫ َﻲ ﻣ َﻦ ﺍ ِ‬ ‫ﻱ ﻳﻌﺘﻘ َﺪ ﺑﺄ ﱠﻥ ﺧﻮﺍ ﱠ‬ ‫ﷲ ﺗﻌﺎﱃ‪ ،‬ﺃ ْ‬ ‫ﻣ َﻦ ﺍ ِ‬
‫ﻱ ﺃﺛﺮﹴ‪،‬‬ ‫ﻕ ﻓﻴﻬﺎ ﺃ ﱡ‬ ‫ﺲ ﻟﻺﻧﺴﺎ ِﻥ ﺍﳌﺨﻠﻮ ﹺ‬ ‫ﺗﻌﺎﱃ‪ .‬ﺳﻮﺍ ٌﺀ ﻣﺎ ﺃﻧﺘ َﺞ ﻣْﻨﻬَﺎ ﺧﲑﹰﺍ ﺃ ْﻡ ﺷ ّﺮﺍﹰ‪ ،‬ﻭﻟﻴ َ‬
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 ‫ﺴ ﱠﻲ ﻭﺍﳌﻴ ﹶﻞ‬ ‫ﳉْﻨ ِ‬ ‫ﻚ ﻣ َﻦ ﺍﷲِ‪ ،‬ﻛﻤﺎ ﺃ ﱠﻥ ﺍﳌﻴ ﹶﻞ ﺍ ِ‬ ‫ﺴﻪُ‪ ،‬ﻛﻞﱡ ﺫﻟ َ‬ ‫ﻓﺄﺟ ﹸﻞ ﺍﻹﻧﺴﺎ ِﻥ ﻭ ﹺﺭ ْﺯﻗﹸﻪُ ﻭﻧﻔ ُ‬
‫ﺶ ﺍﳌﻮﺟـﻮ َﺩْﻳ ﹺﻦ‬ ‫ﻉ ﻭﺍﻟﻌﻄ َ‬ ‫ﻉ ﻭﺍﻟﺒﻘﺎﺀِ‪ ،‬ﻭﺍﳉﹸﻮ َ‬ ‫ﻚ ﺍﳌﻮﺟﻮ َﺩْﻳ ﹺﻦ ﰲ ﻏﺮﻳ َﺰَﺗ ﹺﻲ ﺍﻟﻨﻮ ﹺ‬ ‫ﻟﻠﺘﻤﻠﱡ ِ‬
‫ﷲ ﺗﻌﺎﱃ‪.‬‬ ‫ﺕ ﺍﻟﻌﻀﻮﱠﻳﺔِ‪ ،‬ﻛﻠﱡﻬَﺎ ﻣ َﻦ ﺍ ِ‬ ‫ﰲ ﺍﳊﺎﺟﺎ ِ‬
‫ﻫﺬﺍ ﺑﺎﻟﻨﺴﺒ ِﺔ ﻟﻸﻓﻌﺎ ﹺﻝ ﺍﻟﱠﱵ ﺗﻘ ُﻊ ﰲ ﺍﻟﺪﺍﺋﺮ ِﺓ ﺍﻟﱠﱵ ﺗﺴﻴﻄ ُﺮ ﻋﻠﻰ ﺍﻹﻧـﺴﺎ ِﻥ‬
‫ﺹ ﲨﻴ ﹺﻊ ﺍﻷﺷﻴﺎ ِﺀ‪ .‬ﺃﻣﱠﺎ ﺍﻟﺪﺍﺋﺮ ﹸﺓ ﺍﻟﱠﱵ ﻳﺴﻴﻄ ُﺮ ﻋﻠﻴﻬﺎ ﺍﻹﻧﺴﺎ ﹸﻥ ﻓﻬ َﻲ ﺍﻟﺪﺍﺋﺮ ﹸﺓ‬ ‫ﻭﰲ ﺧﻮﺍ ﱢ‬
‫ﷲ ﺃﻭ ﻏ ُﲑﻫَـﺎ‪،‬‬ ‫ﺿ ْﻤ َﻦ ﺍﻟﻨﻈﺎ ﹺﻡ ﺍﻟﱠﺬﻱ ﳜﺘﺎ ُﺭﻩُ‪ ،‬ﺳﻮﺍ ٌﺀ ﺷﺮﻳﻌ ﹸﺔ ﺍ ِ‬ ‫ﺍﻟﱠﱵ ﻳﺴﻴُﺮ ﻓﻴﻬﺎ ﳐﺘﺎﺭﹰﺍ ِ‬
‫ﺼﺪُﺭُ ﻣ َﻦ ﺍﻹﻧـﺴﺎ ِﻥ ﺃ ْﻭ ﻋﻠﻴـ ِﻪ‬ ‫ﻭﻫﺬ ِﻩ ﺍﻟﺪﺍﺋﺮ ﹸﺓ ﻫ َﻲ ﺍﻟﱠﱵ ﺗﻘ ُﻊ ﻓﻴﻬﺎ ﺍﻷﻋﻤﺎ ﹸﻝ ﺍﻟﱠﱵ َﺗ ْ‬
‫ﺖ ﻳﺸﺎﺀُ‪ ،‬ﻭﳝﺘﻨ ُﻊ ﻋـ ْﻦ‬ ‫ﻱ ﻭﻗ ٍ‬ ‫ﺏ ﻭﻳﺴﺎﻓ ُﺮ ﰲ ﺃ ﱢ‬ ‫ﺑﺈﺭﺍﺩِﺗﻪِ‪ ،‬ﻓﻬ َﻮ ﳝﺸﻲ ﻭﻳﺄﻛ ﹸﻞ ﻭﻳﺸﺮ ُ‬
‫ﲔ ﻛﻤﺎ ﻳﺸﺎﺀُ‪ ،‬ﻭﻫﻮ‬ ‫ﻕ ﺑﺎﻟﻨﺎ ﹺﺭ ﻭﻳﻘﻄ ُﻊ ﺑﺎﻟﺴ ﱢﻜ ﹺ‬ ‫ﺖ ﻳﺸﺎﺀُ‪ ،‬ﻭﻫ َﻮ ﳛﺮ ُ‬ ‫ﻱ ﻭﻗ ٍ‬ ‫ﻚﰲﺃ ﱢ‬ ‫ﺫﻟ َ‬
‫ﺸﹺﺒﻊُ َﺟ ْﻮ َﻋ ﹶﺔ ﺍﻟَﻨ ْﻮﻉﹺ‪ ،‬ﺃ ْﻭ ﺟﻮﻋ ﹶﺔ ﺍﳌ ﹾﻠﻚِ‪ ،‬ﺃ ْﻭ ﺟﻮﻋ ﹶﺔ ﺍ ﹶﳌ ِﻌ َﺪ ِﺓ ﻛﻤﺎ ﻳـﺸﺎﺀُ‪ ،‬ﻳﻔﻌـ ﹸﻞ‬ ‫ﻳُ ْ‬
‫ﺿ ْﻤ َﻦ‬
‫ﻚ ﻳُﺴﹶﺄﻝﹸ ﻋ ﹺﻦ ﺍﻷﻓﻌﺎ ﹺﻝ ﺍﻟﱠﱵ ﻳﻘﻮ ُﻡ ﻬﺑَﺎ ِ‬ ‫ﳐﺘﺎﺭﺍﹰ‪ ،‬ﻭﳝﺘﻨ ُﻊ ﻋ ْﻦ ﺍﻟﻔﻌ ﹺﻞ ﳐﺘﺎﺭﺍﹰ‪ ،‬ﻭﻟﺬﻟ َ‬
‫ﻫﺬ ِﻩ ﺍﻟﺪﺍﺋﺮ ِﺓ‪.‬‬
‫ﺕ‬‫ﺕ ﺍﻟﻐﺮﺍﺋﺰﹺ‪ ،‬ﻭﺍﳊﺎﺟﺎ ُ‬ ‫ﺕ ﺍﻷﺷﻴﺎﺀِ‪ ،‬ﻭﺧﺎﺻﻴﱠﺎ ُ‬ ‫ﺖ ﺧﺎﺻﻴﱠﺎ ُ‬ ‫ﻭﺇﻧﱠ ُﻪ ﻭﺇ ﹾﻥ ﻛﺎﻧ ْ‬
‫ﷲ ﻓﻴﻬﺎ ﻭﺟﻌﻠﹶﻬﺎ ﻻﺯﻣ ﹰﺔ ﳍﺎ‪ ،‬ﻫ َﻲ ﺍﻟﱠﱵ ﻛﺎ ﹶﻥ ﳍـﺎ ﺍﻷﺛـ ُﺮ ﰲ‬ ‫ﺍﻟﻌﻀﻮﻳﱠ ﹸﺔ ﺍﻟﱠﱵ ﻗ ﱠﺪ َﺭﻫَﺎ ﺍ ُ‬
‫ﲔ‬‫ﻼ‪ ،‬ﺑ ﹾﻞ ﺍﻹﻧﺴﺎ ﹸﻥ ﺣـ َ‬ ‫ﺤ ِﺪﺙﹸ ﻫﻲ ﻋﻤ ﹰ‬ ‫ﺕ ﻻ ﺗُ ْ‬ ‫ﻧﺘﻴﺠ ِﺔ ﺍﻟﻔﻌﻞﹺ‪ ،‬ﻟﻜ ﱠﻦ ﻫﺬ ِﻩ ﺍﳋﺎﺻﻴﱠﺎ ِ‬
‫ﺴ ﱡﻲ ﺍﳌﻮﺟـﻮ ُﺩ ﰲ ﻏﺮﻳـﺰ ِﺓ‬ ‫ﳉْﻨ ِ‬
‫ﺤ ِﺪﺙﹸ ﺍﻟﻌﻤ ﹶﻞ ﻬﺑَﺎ‪ ،‬ﻓﺎﳌْﻴ ﹸﻞ ﺍ ِ‬ ‫ﻳﺴﺘﻌ ِﻤﹸﻠﻬَﺎ ﻫ َﻮ ﺍﻟﱠﺬﻱ ﻳُ ْ‬
‫ﻉ ﺍﳌﻮﺟﻮ ُﺩ ﰲ ﺍﳊﺎﺟ ِﺔ ﺍﻟﻌﻀﻮﱠﻳ ِﺔ ﻓﻴ ِﻪ ﻗﺎﺑﻠﱠﻴ ﹲﺔ‬ ‫ﻉ ﻓﻴ ِﻪ ﻗﺎﺑﻠﱠﻴ ﹲﺔ ﻟﻠﺨ ﹺﲑ ﻭﺍﻟﺸﺮﱢ‪ ،‬ﻭﺍﳉﻮ ُ‬ ‫ﺍﻟﻨﻮ ﹺ‬
‫ﺖ ﺍﻟﻐﺮﻳـﺰ ﹸﺓ ﺃﻭ‬ ‫ﻟﻠﺨ ﹺﲑ ﻭﺍﻟﺸﺮﱢ‪ ،‬ﻟﻜ ﱠﻦ ﺍﻟﱠﺬﻱ ﻳﻔﻌ ﹸﻞ ﺍﳋ َﲑ ﻭﺍﻟﺸ ﱠﺮ ﻫ َﻮ ﺍﻹﻧﺴﺎ ﹸﻥ ﻭﻟﻴﺴ ِ‬
‫ﷲ ﺳﺒﺤﺎَﻧﻪُ ﻭﺗﻌﺎﱃ ﺧﻠ َﻖ ﻟِﻺﻧﺴﺎ ِﻥ ﺍﻟﻌﻘ ﹶﻞ ﺍﻟﱠـﺬﻱ‬ ‫ﻚ ﺃ ﱠﻥ ﺍ َ‬
‫ﺍﳊﺎﺟ ﹸﺔ ﺍﻟﻌﻀﻮﱠﻳﺔﹸ‪ ،‬ﻭﺫﻟ َ‬
‫ﳝﱢﻴﺰُ‪ ،‬ﻭﺟﻌ ﹶﻞ ﰲ ﻃﺒﻴﻌ ِﺔ ﺍﻟﻌﻘ ﹺﻞ ﻫﺬﺍ ﺍﻹﺩﺭﺍ َﻙ ﻭﺍﻟﺘﻤﻴﻴﺰَ‪ ،‬ﻭﻫﺪﻯ ﺍﻹﻧﺴﺎ ﹶﻥ ﻟﻄﺮﻳـ ﹺﻖ‬
‫ﺍﳋﲑ ﻭﺍﻟﺸـ ﱢﺮ‪ ،È⎦ø⎪y‰ôf¨Ζ9$# çμ≈sΨ÷ƒy‰yδuρ :‬ﻭﺟﻌ ﹶﻞ ﻓﻴﻬﺎ ﺇﺩﺭﺍ َﻙ ﺍﻟﻔﹸﺠﻮ ﹺﺭ ﻭﺍﻟَﺘﻘﹾﻮﻯ‪:‬‬
‫ﺐ ﻟﻐﺮﺍﺋ ﹺﺰ ِﻩ ﻭﺣﺎﺟﺎﺗِـ ِﻪ‬ ‫ﲔ ﻳﺴﺘﺠﻴ ُ‬ ‫‪ .$yγ1uθø)s?uρ $yδu‘θègé $yγyϑoλù;r'sù‬ﻓﺎﻹﻧﺴﺎ ﹸﻥ ﺣ َ‬
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 ‫ﷲ ﻭﻧﻮﺍﻫﻴ ِﻪ ﻳﻜﻮ ﹸﻥ ﻗ ْﺪ ﻓﻌ ﹶﻞ ﺍﳋ َﲑ ﻭﺳﺎ َﺭ ﰲ ﻃﺮﻳ ﹺﻖ ﺍﻟﺘﻘﻮﻯ‪،‬‬ ‫ﺍﻟﻌﻀﻮﱠﻳ ِﺔ َﻭ ﹾﻓ َﻖ ﺃﻭﺍﻣ ﹺﺮ ﺍ ِ‬
‫ﷲ‬‫ﺽ ﻋـ ْﻦ ﺃﻭﺍﻣـ ﹺﺮ ﺍ ِ‬ ‫ﺕ ﺍﻟﻌﻀﻮﱠﻳ ِﺔ ﻭﻫ َﻮ ُﻣ ْﻌ ﹺﺮ ٌ‬ ‫ﺐ ﻟﻠﻐﺮﺍﺋ ﹺﺰ ﻭﺍﳊﺎﺟﺎ ِ‬ ‫ﲔ ﻳﺴﺘﺠﻴ ُ‬ ‫ﻭﺣ َ‬
‫ﻚ ﻫ َﻮ‬‫ﻭﻧﻮﺍﻫﻴ ِﻪ ﻳﻜﻮ ﹸﻥ ﻗ ْﺪ ﻓﻌ ﹶﻞ ﺍﻟﺸ ﱠﺮ ﻭﺳﺎ َﺭ ﰲ ﻃﺮﻳ ﹺﻖ ﺍﻟﻔﺠﻮﺭﹺ‪ ،‬ﻓﻜﺎ ﹶﻥ ﰲ ﻛ ﱢﻞ ﺫﻟ َ‬
‫ﺍﻟﱠﺬﻱ ﻳﻘ ُﻊ ﻣﻨ ُﻪ ﺍﳋ ُﲑ ﻭﺍﻟﺸﺮﱡ‪ ،‬ﻭﻋﻠﻴ ِﻪ ﻳﻘ ُﻊ ﺍﳋ ُﲑ ﻭﺍﻟﺸﺮﱡ‪ ،‬ﻭﻛـﺎ ﹶﻥ ﻫـ َﻮ ﺍﻟﱠـﺬﻱ‬
‫ﺐ ﳍـﺎ‬ ‫ﷲ ﻭﻧﻮﺍﻫﻴ ِﻪ ﻓﻴﻔﻌ ﹸﻞ ﺍﳋﲑَ‪ ،‬ﻭﻳـﺴﺘﺠﻴ ُ‬ ‫ﺕ َﻭ ﹾﻓ َﻖ ﺃﻭﺍﻣ ﹺﺮ ﺍ ِ‬
‫ﺐ ﻟﻠﺠﻮﻋﺎ ِ‬ ‫ﻳﺴﺘﺠﻴ ُ‬
‫ﺱ ﻳُﺤﺎ َﺳﺐُ ﻋﻠﻰ ﻫﺬ ِﻩ‬ ‫ﷲ ﻭﻧﻮﺍﻫﻴ ِﻪ ﻓﻴﻔﻌ ﹸﻞ ﺍﻟﺸ ﱠﺮ‪ .‬ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻷﺳﺎ ﹺ‬ ‫ﳐﺎﻟِﻔﹰﺎ ﻷﻭﺍﻣ ﹺﺮ ﺍ ِ‬
‫ﺏ ﻭﻳُﻌﺎﹶﻗﺐُ ﻋﻠْﻴﻬَﺎ‪ ،‬ﻷﻧﱠ ُﻪ ﻗﺎ َﻡ‬ ‫ﺍﻷﻓﻌﺎ ﹸﻝ ﺍﻟﱠﱵ ﺗﻘ ُﻊ ﰲ ﺍﻟﺪﺍﺋﺮ ِﺓ ﺍﻟﱠﱵ ﻳﺴﻴﻄ ُﺮ ﻋﻠﻴﻬﺎ ﹶﻓُﻴﺜﹶﺎ ُ‬
‫ﺕ ﺍﻟﻌﻀﻮﱠﻳ ﹶﺔ‬ ‫ﻱ ﺇﺟﺒﺎ ﹴﺭ‪ .‬ﻋﻠﻰ ﺃ ﱠﻥ ﺍﻟﻐﺮﺍﺋ َﺰ ﻭﺍﳊﺎﺟﺎ ِ‬ ‫ﻬﺑﺎ ﳐﺘﺎﺭﹰﺍ ﺩﻭ ﹶﻥ ﺃ ﹾﻥ ﻳﻜﻮ ﹶﻥ ﻋﻠﻴ ِﻪ ﺃ ﱡ‬
‫ﺖ ﺧﺎﺻﱠﻴُﺘﻬَﺎ ﻫ َﻲ ﻣ َﻦ ﺍﷲِ‪ ،‬ﻭﻗﺎﺑﻠﱠﻴُﺘﻬَﺎ ﻟﻠﺸ ﱢﺮ ﻭﺍﳋ ﹺﲑ ﻫ َﻲ ﻣ َﻦ ﺍﷲِ‪ ،‬ﻟﻜـ ﱠﻦ‬ ‫ﻭﺇ ﹾﻥ ﻛﺎﻧ ْ‬
‫ﷲ ﺃﻭ‬‫ﷲ ﹾﱂ ﳚﻌ ﹾﻞ ﻫﺬ ِﻩ ﺍﳋﺎﺻﱠﻴ ﹶﺔ ﻋﻠﻰ ﻭﺟ ٍﻪ ﻣُ ﹾﻠ ﹺﺰ ﹴﻡ ﻟﻠﻘﻴﺎ ﹺﻡ ﻬﺑﺎ‪ ،‬ﺳﻮﺍ ٌﺀ ﻓﻴﻤﺎ ﻳُﺮﺿﻲ ﺍ َ‬ ‫ﺍَ‬
‫ﻕ ﹾﱂ ﺗﻜ ْﻦ ﻋﻠﻰ‬ ‫ﻱ ﺳﻮﺍ ٌﺀ ﰲ ﺍﻟﺸ ﱢﺮ ﺃﻭ ﺍﳋﲑﹺ‪ ،‬ﻛﻤﺎ ﺃ ﱠﻥ ﺧﺎﺻﱠﻴ ﹶﺔ ﺍﻹﺣﺮﺍ ﹺ‬ ‫ﺨ ﹸﻄﻪُ‪ ،‬ﺃ ْ‬ ‫ﻳُﺴ ِ‬
‫ﷲ ﺃﻭ ﺍﻟﺬﻱ‬ ‫ﻕ ﺍﻟﱠﺬﻱ ﻳُﺮﺿﻲ ﺍ َ‬ ‫ﺠ َﻌﻠﹸﻬﺎ ﻣُ ﹾﻠ ﹺﺰ َﻣ ﹰﺔ ﰲ ﺍﻹﺣﺮﺍﻕﹺ‪ ،‬ﺳﻮﺍ ٌﺀ ﰲ ﺍﻹﺣﺮﺍ ﹺ‬ ‫ﻭﺟ ٍﻪ َﻳ ْ‬
‫ﺕ ﻓﻴﻬﺎ ُﺗ َﺆﺩﱢﻳﻬَﺎ ﺇﺫﺍ ﻗﺎ َﻡ‬ ‫ﺖ ﻫﺬ ِﻩ ﺍﳋﺎﺻﻴﱠﺎ ُ‬ ‫ﻱ ﺍﳋ ﹺﲑ ﻭﺍﻟﺸﺮﱢ‪ ،‬ﻭﺇﱠﻧﻤَﺎ ﺟُ ِﻌﹶﻠ ْ‬ ‫ﺨ ﹸﻄﻪُ‪ ،‬ﺃ ﹺ‬ ‫ﺴِ‬‫ُﻳ ْ‬
‫ﲔ ﺧﻠ َﻖ ﺍﻹﻧﺴﺎ ﹶﻥ ﻭﺧﻠ َﻖ ﻟ ُﻪ ﻫﺬ ِﻩ ﺍﻟﻐﺮﺍﺋ َﺰ‬ ‫ﷲﺣ َ‬ ‫ﺏ‪ .‬ﻭﺍ ُ‬ ‫ﻬﺑﺎ ﻓﺎﻋ ﹲﻞ ﻋﻠﻰ ﺍﻟﻮﺟ ِﻪ ﺍﳌﻄﻠﻮ ﹺ‬
‫ﺕ‪ ،‬ﻭﺧﻠ َﻖ ﻟ ُﻪ ﺍﻟﻌﻘ ﹶﻞ ﺍﳌﻤﱢﻴ َﺰ ﺃﻋﻄﺎ ُﻩ ﺍﻻﺧﺘﻴﺎ َﺭ ﺑﺄ ﹾﻥ ﻳﻘﻮ َﻡ ﺑﺎﻟﻔﻌ ﹺﻞ ﺃ ْﻭ ﻳﺘﺮ ﹶﻛﻪُ‪،‬‬ ‫ﻭﺍﳊﺎﺟﺎ ِ‬
‫ﺕ ﺍﻷﺷﻴﺎ ِﺀ ﻭﺍﻟﻐﺮﺍﺋـ ﹺﺰ‬ ‫ﻭ ﹾﱂ ُﻳ ﹾﻠ ﹺﺰ ْﻣ ُﻪ ﺑﺎﻟﻘﻴﺎ ﹺﻡ ﺑﺎﻟﻔﻌ ﹺﻞ ﺃ ﹺﻭ ﺍﻟﺘﺮ ِﻙ‪ ،‬ﻭ ﹾﱂ ﳚﻌ ﹾﻞ ﰲ ﺧﺎﺻﻴﱠﺎ ِ‬
‫ﻚ ﻛـﺎ ﹶﻥ‬ ‫ﺕ ﺍﻟﻌﻀﻮﱠﻳ ِﺔ ﻣﺎ ﻳُ ﹾﻠ ﹺﺰﻣُﻪُ ﻋﻠﻰ ﺍﻟﻘﻴﺎ ﹺﻡ ﺑﺎﻟﻔﻌ ﹺﻞ ﺃ ﹺﻭ ﺍﻟﺘﺮﻙِ‪ ،‬ﻭﻟـﺬﻟ َ‬ ‫ﻭﺍﳊﺎﺟﺎ ِ‬
‫ﷲ ﻣ َﻦ ﺍﻟﻌﻘـ ﹺﻞ‬ ‫ﻉ ﻋْﻨﻪُ‪ ،‬ﲟﺎ ﻭﻫَﺒﻪُ ﺍ ُ‬ ‫ﺍﻹﻧﺴﺎ ﹸﻥ ﳐﺘﺎﺭﹰﺍ ﰲ ﺍﻹﻗﺪﺍ ﹺﻡ ﻋﻠﻰ ﺍﻟﻔﻌ ﹺﻞ ﻭﺍﻹﻗﻼ ﹺ‬
‫ﺏ ﻋﻠـﻰ ﻓﻌـ ﹺﻞ‬ ‫ﻒ ﺍﻟﺸﺮﻋﻲﱢ‪ ،‬ﻭﳍﺬﺍ ﺟﻌ ﹶﻞ ﻟ ُﻪ ﺍﻟﺜﻮﺍ َ‬ ‫ﻁ ﺍﻟﺘﻜﻠﻴ ِ‬ ‫ﺍ ﹸﳌ َﻤﱢﻴﺰﹺ‪ ،‬ﻭﺟﻌﹶﻠﻪُ َﻣﻨَﺎ ﹶ‬
‫ﺏ‬ ‫ﺏ ﻧﻮﺍﻫﻴﻪِ‪ ،‬ﻭﺟﻌ ﹶﻞ ﹶﻟﻪُ ﺍﻟﻌﻘـﺎ َ‬ ‫ﷲ ﻭﺍﺟﺘﻨﺎ ﹺ‬ ‫ﺍﳋﲑﹺ‪ ،‬ﻷ ﱠﻥ ﻋﻘﹶﻠﻪُ ﺍﺧﺘﺎ َﺭ ﺍﻟﻘﻴﺎ َﻡ ﺑﺄﻭﺍﻣ ﹺﺮ ﺍ ِ‬
‫ﷲ ﻭ َﻋﻤِـ ﹶﻞ ﻣـﺎ ﻬﻧـﻰ ﻋﻨـ ُﻪ‬ ‫ﻋﻠﻰ ﻓﻌ ﹺﻞ ﺍﻟﺸﺮﱢ‪ ،‬ﻷ ﱠﻥ َﻋ ﹾﻘﹶﻠﻪُ ﺍﺧﺘﺎ َﺭ ﳐﺎﻟﻔ ﹶﺔ ﺃﻭﺍﻣ ﹺﺮ ﺍ ِ‬
‫ﷲ‪.‬‬ ‫ﺕ ﺍﻟﻌﻀﻮﱠﻳ ِﺔ ﻋﻠﻰ ﻏ ﹺﲑ ﺍﻟﻮﺟ ِﻪ ﺍﻟﱠﺬﻱ ﺃﻣـ َﺮ ﺑـ ِﻪ ﺍ ُ‬ ‫ﺑﺎﺳﺘﺠﺎﺑِﺘ ِﻪ ﻟﻠﻐﺮﺍﺋ ﹺﺰ ﻭﺍﳊﺎﺟﺎ ِ‬
‫‪٢٠‬‬
 ‫ﺲ‬‫ﻭﻛﺎ ﹶﻥ ﺟﺰﺍ ُﺅ ُﻩ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻔﻌ ﹺﻞ ﺣﻘﱠﹰﺎ ﻭﻋﺪﻻﹰ‪ ،‬ﻷﻧﱠ ُﻪ ﳐﺘﺎ ٌﺭ ﰲ ﺍﻟﻘﻴﺎ ﹺﻡ ﺑـﻪِ‪ ،‬ﻭﻟـﻴ َ‬
‫ﳎـﱪﹰﺍ ﻋﻠﻴ ِﻪ‪ .‬ﻭﻻ ﺷـﺄ ﹶﻥ ﻟﻠﻘﻀـﺎ ِﺀ ﻭﺍﻟﻘـﺪ ﹺﺭ ﻓﻴ ِﻪ‪ .‬ﺑ ﹺﻞ ﺍﳌﺴـﺄﻟ ﹸﺔ ﻫ َﻲ ﻗﻴــﺎ ُﻡ‬
‫ﺴَﺒﻪُ‪‘≅ä.  :‬‬
‫ﻚ ﻛﺎ ﹶﻥ ﻣﺴﺆﻭ ﹰﻻ ﻋﻤﱠﺎ ﻛﹶـ َ‬ ‫ﺴ ِﻪ ﺑﻔﻌِﻠ ِﻪ ﳐﺘﺎﺭﹰﺍ‪ .‬ﻭﻋﻠﻰ ﺫﻟ َ‬ ‫ﺍﻟﻌـﺒـ ِﺪ ﻧﻔ ِ‬
‫‪.îπsΨ‹Ïδu‘ ôMt6|¡x. $yϑÎ/ ¤§øtΡ‬‬
‫ﷲ ﻋﻠ َﻢ‬ ‫ﺠﹺﺒﺮُ ﺍﻟﻌﺒ َﺪ ﻋﻠﻰ ﺍﻟﻘﻴﺎ ﹺﻡ ﺑﺎﻟﻌﻤ ﹺﻞ ﻷ ﱠﻥ ﺍ َ‬ ‫ﷲ ﺗﻌﺎﱃ ﻓﺈﻧﱠ ُﻪ ﻻ ﻳُ ْ‬ ‫ﺃ ﱠﻣﺎ ﻋﻠ ُﻢ ﺍ ِ‬
‫ﺃﻧﱠ ُﻪ ﺳﻴﻘﻮ ُﻡ ﺑﺎﻟﻌﻤ ﹺﻞ ﳐﺘﺎﺭﺍﹰ‪ ،‬ﻭﱂ ﻳﻜ ْﻦ ﻗﻴﺎ ُﻣ ُﻪ ﺑﺎﻟﻌﻤ ﹺﻞ ﺑﻨﺎ ًﺀ ﻋﻠﻰ ﺍﻟﻌﻠﻢﹺ‪ ،‬ﺑ ﹾﻞ ﻛـﺎ ﹶﻥ‬
‫ﻅ ﺇ ﱠﻻ ﺗﻌـﺒﲑﹰﺍ‬ ‫ﺡ ﺍﶈﻔﻮ ِ‬ ‫ﺖ ﺍﻟﻜﺘﺎﺑ ﹸﺔ ﰲ ﺍﻟﻠﱠ ْﻮ ﹺ‬ ‫ﺍﻟﻌﻠ ُﻢ ﺍﻷ َﺯِﻟ ﱡﻲ ﺃﻧﱠﻪ ﺳﻴﻘﻮ ُﻡ ﺑﺎﻟﻌﻤ ﹺﻞ‪ .‬ﻭﻟﻴﺴ ِ‬
‫ﷲ ﺑﻜ ﱢﻞ ﺷﻲ ٍﺀ‪.‬‬ ‫ﻋ ْﻦ ﺇﺣﺎﻃ ِﺔ ﻋﻠ ﹺﻢ ﺍ ِ‬
‫ﺠﹺﺒﺮُ ﺍﻟﻌﺒ َﺪ ﻋﻠﻰ ﺍﻟﻌﻤﻞﹺ‪ ،‬ﺑ ﹾﻞ ﻫ َﻲ‬ ‫ﻚ ﻻ ﺗُ ْ‬ ‫ﷲ ﺗﻌﺎﱃ ﻓﺈﻧﱠﻬﺎ ﻛﺬﻟ َ‬ ‫ﻭﺃ ﱠﻣﺎ ﺇﺭﺍﺩ ﹸﺓ ﺍ ِ‬
‫ﻱ ﻻ ﻳﻘ ُﻊ ﺷﻲ ٌﺀ ﰲ ﺍﻟﻮﺟـﻮ ِﺩ‬ ‫ﺚ ﹺﺇﻧﱠ ُﻪ ﻻ ﻳﻘ ُﻊ ﰲ ﻣُ ﹾﻠ ِﻜ ِﻪ ﺇ ﱠﻻ ﻣﺎ ﻳﺮﻳﺪُ‪ ،‬ﺃ ْ‬ ‫ﺁﺗﻴ ﹲﺔ ﻣ ْﻦ ﺣﻴ ﹸ‬
‫ﷲ ِﻣْﻨﻪُ ﻭ ﹾﱂ ُﻳ ْﺮ ِﻏ ْﻤ ُﻪ َﻋﹶﻠْﻴﻪِ‪ ،‬ﺑﻞ ﺗﺮﻛﻪ‬
‫ﻼ ﻭﱂ ﳝﻨ ْﻌ ُﻪ ﺍ ُ‬ ‫ﺟﱪﹰﺍ ﻋﻨ ُﻪ‪ .‬ﻓﺈﺫﺍ ﻋﻤ ﹶﻞ ﺍﻟﻌﺒ ُﺪ ﻋﻤ ﹰ‬
‫ﷲ ﺗﻌﺎﱃ ﻻ ﺟﱪﹰﺍ ﻋﻨﻪ‪ ،‬ﻭﻛﺎ ﹶﻥ ﻓﻌ ﹸﻞ ﺍﻟﻌﺒـ ِﺪ‬ ‫ﻳﻔﻌ ﹸﻞ ﳐﺘﺎﺭﺍﹰ‪ ،‬ﻛﺎ ﹶﻥ ﻓﻌﹸﻠ ُﻪ ﻫﺬﺍ ﺑﺈﺭﺍﺩ ِﺓ ﺍ ِ‬
‫ﺠﹺﺒ َﺮ ٍﺓ ﻋﻠﻰ ﺍﻟﻌﻤ ﹺﻞ‪.‬‬ ‫ﺴ ِﻪ ﺑﺎﺧﺘﻴﺎﺭﻩِ‪ ،‬ﻭﻛﺎﻧﺖ ﺍﻹﺭﺍﺩ ﹸﺓ ﻏ َﲑ ﻣُ ْ‬ ‫ﻧﻔ ِ‬
‫ﻫﺬ ِﻩ ﻫ َﻲ ﻣﺴﺄﻟ ﹸﺔ ﺍﻟﻘﻀﺎ ِﺀ ﻭﺍﻟﻘﺪﺭﹺ‪ ،‬ﻭﻫ َﻲ ﲢﻤ ﹸﻞ ﺍﻹﻧﺴﺎ ﹶﻥ ﻋﻠﻰ ﻓﻌ ﹺﻞ ﺍﳋ ﹺﲑ‬
‫ﷲ ُﻣﺮَﺍِﻗﺒُﻪُ ﻭﳏﺎ ِﺳُﺒﻪُ‪ ،‬ﻭﺃﻧﱠ ُﻪ ﺟﻌ ﹶﻞ ﻟ ُﻪ ﺍﺧﺘﻴﺎ َﺭ ﺍﻟﻔﻌ ﹺﻞ‬ ‫ﲔ ﻳﻌﻠ ُﻢ ﺃ ﱠﻥ ﺍ َ‬‫ﺏ ﺍﻟﺸ ﱢﺮ ﺣ َ‬ ‫ﻭﺍﺟﺘﻨﺎ ﹺ‬
‫ﺴ ﹺﻦ ﺍﺳﺘﻌﻤﺎ ﹶﻝ ﺍﺧﺘﻴﺎ ﹺﺭ ﺍﻷﻓﻌﺎﻝﹺ‪ ،‬ﻛﺎ ﹶﻥ ﺍﻟﻮﻳ ﹸﻞ ﻟ ُﻪ ﻭﺍﻟﻌﺬﺍ ُ‬
‫ﺏ‬ ‫ﻭﺍﻟﺘﺮﻙِ‪ ،‬ﻭﺃﻧﱠ ُﻪ ﺇ ﹾﻥ ﹾﱂ ﻳُﺤ ِ‬
‫ﻕ ﺍﳌﺪﺭ َﻙ ﳊﻘﻴﻘ ِﺔ ﺍﻟﻘـﻀﺎ ِﺀ ﻭﺍﻟﻘـﺪﺭﹺ‪،‬‬ ‫ﻚ ﳒ ُﺪ ﺍﳌﺆ ِﻣ َﻦ ﺍﻟﺼﺎﺩ َ‬ ‫ﺍﻟﺸﺪﻳ ُﺪ ﻋﻠﻴﻪِ‪ ،‬ﻭﻟﺬﻟ َ‬
‫ﷲ ﻣ ْﻦ ﻧﻌﻤ ِﺔ ﺍﻟﻌﻘ ﹺﻞ ﻭﺍﻻﺧﺘﻴﺎﺭﹺ‪ ،‬ﳒ ُﺪ ُﻩ ﺷﺪﻳ َﺪ ﺍﳌﺮﺍﻗﺒـ ِﺔ‬ ‫ﻑ ﺣﻘﻴﻘ ﹶﺔ ﻣﺎ ﻭﻫَﺒﻪُ ﺍ ُ‬ ‫ﺍﻟﻌﺎﺭ َ‬
‫ﺏ ﺍﻟﻨـﻮﺍﻫﻲ‪،‬‬ ‫ﻑ ﻣ َﻦ ﺍﷲِ‪ ،‬ﻳﻌﻤ ﹸﻞ ﻟﻠﻘﻴﺎ ﹺﻡ ﺑﺎﻷﻭﺍﻣ ﹺﺮ ﺍﻹﳍﱠﻴ ِﺔ ﻭﻻﺟﺘﻨﺎ ﹺ‬ ‫ﷲِ‪ ،‬ﺷﺪﻳ َﺪ ﺍﳋ ْﻮ ِ‬
‫ﻚ‬
‫ﺏ ﻣﺎ ﻫ َﻮ ﺃﻛ ُﱪ ﻣ ْﻦ ﺫﻟ َ‬ ‫ﷲ ﻭ ﹶﻃﻤَﻌﹰﺎ ﰲ َﺟﱠﻨِﺘ ِﻪ ﻭﺣُﱠﺒﹰﺎ ﰲ ﺍﻛﺘﺴﺎ ﹺ‬ ‫ﺏﺍِ‬ ‫ﺧﻮﻓﹰﺎ ﻣ ْﻦ ﻋﺬﺍ ﹺ‬
‫ﷲ ﺳﺒﺤﺎَﻧﻪُ ﻭﺗﻌﺎﱃ‪.‬‬ ‫ﺃﻻ ﻭﻫ َﻮ ﺭﹺﺿﻮﺍ ﹸﻥ ﺍ ِ‬

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 ‫ﺍﻟﻘِﻴـﺎ َﺩﺓﹸ ﺍﻟ ِﻔﻜﹾـ ﹺﺮﱠﻳﺔﹸ ﰲ ﺍﻹﺳـﻼ ﹺﻡ‬

‫ﻚ ﹺﺑﺤُﻜـ ﹺﻢ‬ ‫ﺤﻂﱠ ﺍﻟﻔِﻜ ُﺮ ﺭﺍﹺﺑ ﹶﻄﺔﹸ ﺍﻟ َﻮ ﹶﻃﻦﹺ‪ ،‬ﻭﺫﻟ َ‬ ‫ﺱ ﹸﻛﻠﱠﻤﺎ ﺍْﻧ َ‬ ‫ﲔ ﺍﻟﻨﺎ ﹺ‬ ‫ﺸﺄﹸ ﺑ َ‬
‫َﺗـْﻨ َ‬
‫ﻉ ﻋـ ﹺﻦ‬ ‫ﺽ ﻭﺍﺣﺪ ِﺓ ﻭﺍﻟﺘﺼﺎِﻗ ﹺﻬ ْﻢ ﻬﺑﺎ‪ ،‬ﻓﺘﺄ ُﺧ ﹸﺬ ُﻫ ْﻢ ﻏﺮﻳﺰ ﹸﺓ ﺍﻟﺒَﻘﺎ ِﺀ ﺑﺎﻟﺪﻓﺎ ﹺ‬ ‫ﺸ ﹺﻬ ْﻢ ﰲ ﺃﺭ ﹴ‬ ‫ﻋﻴ ِ‬
‫ﺽ ﺍﻟﱠـﱵ‬ ‫ﻉ ﻋ ﹺﻦ ﺍﻟﺒﻠ ِﺪ ﺍﻟﱠﺬﻱ َﻳﻌِﻴﺸﻮ ﹶﻥ ﻓﻴﻪ‪ ،‬ﻭﺍﻷﺭ ﹺ‬ ‫ﺤ ِﻤﻠﹸﻬُ ْﻢ ﻋﻠﻰ ﺍﻟﺪﻓﺎ ﹺ‬ ‫ﺍﻟﻨﻔﺲﹺ‪ ،‬ﻭَﺗ ْ‬
‫ﻂ ﻗﹸـ ﱠﻮ ﹰﺓ‬‫ﻳﻌﻴﺸﻮ ﹶﻥ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻣ ْﻦ ﻫﻨﺎ َﺗ ﹾﺄﰐ ﺍﻟﺮﺍﺑﻄ ﹸﺔ ﺍﻟﻮﻃﻨﱠﻴﺔﹸ‪ ،‬ﻭﻫ َﻲ ﺃﻗـﻞﱡ ﺍﻟـﺮﻭﺍﺑ ِ‬
‫ﻭﺃﻛﹶﺜ ُﺮﻫَﺎ ﺍْﻧﺨِﻔﺎﺿﺎﹰ‪ ،‬ﻭﻫ َﻲ ﻣﻮﺟﻮﺩﹲﺓ ﰲ ﺍﳊﻴﻮﺍ ِﻥ ﻭﺍﻟﻄ ﹺﲑ ﻛﻤﺎ ﻫ َﻲ ﻣﻮﺟـﻮﺩﹲﺓ ﰲ‬
‫ﺍﻹﻧﺴﺎﻥِ‪ ،‬ﻭﺗ ﹾﺄ ُﺧ ﹸﺬ ﺩﺍﺋِﻤﹰﺎ ﺍ ﹶﳌ ﹾﻈ َﻬ َﺮ ﺍﻟﻌﺎ ِﻃ ِﻔ ﱠﻲ‪ .‬ﻭﻫﻲ َﺗ ﹾﻠ َﺰﻡُ ﰲ ﺣﺎﻟ ِﺔ ﺍﻋﺘـﺪﺍ ٍﺀ ﹶﺃ ْﺟَﻨﺒﹺـ ﹴﻲ‬
‫ﻋﻠﻰ ﺍﻟﻮﻃ ﹺﻦ ﹺﺑﻤُﻬﺎ َﺟ َﻤِﺘ ِﻪ ﺃﻭ ﺍﻻﺳْﺘﻴﻼ ِﺀ َﻋﹶﻠْﻴﻪِ‪ ،‬ﻭﻻ ﺷ ﹾﺄ ﹶﻥ ﳍﺎ ﰲ ﺣﺎﻟ ِﺔ ﺳَﻼﻣ ِﺔ ﺍﻟﻮﻃ ﹺﻦ‬
‫ﺝ ِﻣﻨْـ ُﻪ ﺍﻧﺘـﻬَﻰ ﻋﻤﹸﻠﻬَـﺎ‪،‬‬ ‫ﻣ َﻦ ﺍﻻﻋﺘﺪﺍ ِﺀ‪ .‬ﻭﺇﺫﺍ ُﺭﺩﱠ ﺍ َﻷ ْﺟَﻨﹺﺒ ﱡﻲ ﻋ ﹺﻦ ﺍﻟﻮﻃ ﹺﻦ ﺃ ْﻭ ﺃﹸ ْﺧ ﹺﺮ َ‬
‫ﺖ ﺭﺍﺑﻄ ﹰﺔ ﻣﻨﺨﻔﻀ ﹰﺔ‪.‬‬ ‫ﻚ ﻛﺎﻧ ْ‬ ‫ﻭﻟﺬﻟ َ‬
‫ﺱ ﺭﺍﺑﻄ ﹲﺔ ﻗﻮ ِﻣﱠﻴﺔﹲ‪ ،‬ﻭﻫ َﻲ ﺍﻟﺮﺍﺑﻄ ﹸﺔ‬ ‫ﲔ ﺍﻟﻨﺎ ﹺ‬ ‫ﺸﺄﹸ ﺑ َ‬
‫ﺿﱢﻴ ﹶﻘﹰﺎ َﺗْﻨ َ‬
‫ﲔ ﻳﻜﻮ ﹸﻥ ﺍﻟﻔﻜ ُﺮ َ‬ ‫ﻭﺣ َ‬
‫ﺻﻞﹸ ﻓﻴ ِﻪ ﻏﺮﻳـﺰ ﹸﺓ ﺍﻟﺒﻘـﺎ ِﺀ‬ ‫ﻚ ﺃ ﱠﻥ ﺍﻹﻧﺴﺎ ﹶﻥ َﺗَﺘﹶﺄ ﱠ‬ ‫ﺸ ﹾﻜ ﹴﻞ ﹶﺃ ْﻭ َﺳﻊَ‪ ،‬ﻭﺫﻟ َ‬ ‫ﺍﻟﻌﺎﺋﻠﻴﱠ ﹸﺔ ﻭﻟﻜ ْﻦ ﹺﺑ َ‬
‫ﺾ ِﻓ ﹾﻜ ﹺﺮﱠﻳﹰﺎ ﹶﻓ ْﺮ ِﺩﱠﻳﺔﹲ‪ ،‬ﻭﺇﺫﺍ َﻧﻤَﺎ‬
‫ﺨ ِﻔ ﹺ‬ ‫ﻓﹶﻴﻮ َﺟﺪُ ﻋﻨ َﺪﻩُ ُﺣﺐﱡ ﺍﻟﺴِﻴﺎ َﺩﺓِ‪ ،‬ﻭﻫ َﻲ ﰲ ﺍﻹﻧﺴﺎ ِﻥ ﺍﳌﹸْﻨ َ‬
‫ﻉ‬‫ﺴﻴَﺎ َﺩ ِﺓ ﹶﻟ َﺪْﻳﻪِ‪ ،‬ﻓﲑﻯ ﺳﻴﺎﺩ ﹶﺓ ﻋﺎِﺋﹶﻠِﺘ ِﻪ ﻭﹸﺃ ْﺳ َﺮِﺗﻪِ‪ ،‬ﹸﺛﻢﱠ َﻳﺘﱠﺴ ُﻊ ﺑﺎﱢﺗﺴَﺎ ﹺ‬ ‫ﺐ ﺍﻟ ِ‬
‫ﺴﻊُ ﺣ ﱡ‬ ‫َﻭ ْﻋﻴُﻪُ َﻳﱠﺘ ِ‬
‫ﺤﻘﱡـ ﹺﻖ‬ ‫ﺍﻷُﻓﹸ ﹺﻖ ﻭُﻧ ُﻤﻮﱢ ﺍﻹﺩﺭﺍ ِﻙ ﻓﲑﻯ ﺳﻴﺎﺩ ﹶﺓ ﹶﻗ ْﻮ ِﻣ ِﻪ ﰲ َﻭ ﹶﻃﹺﻨ ِﻪ ﹶﺃ ﱠﻭﻻﹰ‪ ،‬ﹸﺛﻢﱠ ﻳﺮﻯ ﻋﻨـ َﺪ َﺗ َ‬
‫ﺸﺄﹸ ﻋ ْﻦ ﻫﺬ ِﻩ ﺍﻟﻨﺎ ِﺣﻴَـ ِﺔ‬ ‫ﻚ َﺗْﻨ َ‬
‫ﺳﻴﺎﺩ ِﺓ ﻗﻮ ِﻣ ِﻪ ﰲ ﻭﻃﻨ ِﻪ ﺳﻴﺎ َﺩَﺗﻬُ ْﻢ ﻋﻠﻰ ﻏ ﹺﲑ ِﻫﻢْ‪ ،‬ﻭﻟﺬﻟ َ‬
‫‪٢٢‬‬
‫ﺕ‬‫ﲔ ﺍﻷﻓﺮﺍ ِﺩ ﰲ ﺍﻷُﺳﺮ ِﺓ ﻋﻠﻰ ﺳﻴﺎ ِﺩِﺗﻬَﺎ‪ ،‬ﺣﺘﱠﻰ ﺇﺫﺍ ﺍﺳـﺘﻘﺮ ِ‬ ‫ﺤﱢﻠﱠﻴ ﹲﺔ ﺑ َ‬ ‫ﺕ َﻣ َ‬‫ﻣُﺨﺎﺻﻤﺎ ٌ‬
‫ﺕ‬‫ﺖ ﺇﱃ ﳐﺎﺻـﻤﺎ ٍ‬ ‫ﺍﻟﺴﻴﺎﺩ ﹸﺓ ﰲ ﻫﺬﻩ ﺍﻷﺳﺮ ِﺓ ﻷ َﺣ ِﺪﻫَﺎ ﺑﺎﻧﺘﺼﺎﺭ ِﻩ ﻋﻠﻰ ﻏ ﹺﲑ ِﻩ ﺍْﻧَﺘ ﹶﻘﹶﻠ ْ‬
‫ﺴَﺘ ِﻘ ﱠﺮ ﺍﻟـﺴﻴﺎﺩ ﹸﺓ‬
‫ﲔ ﻫﺬ ِﻩ ﺍﻷُﺳﺮ ِﺓ ﻭﺑﲔ ﻏﻴﹺﺮﻫَﺎ ﻣ َﻦ ﺍﻷُ َﺳ ﹺﺮ ﻋﻠﻰ ﺍﻟﺴﻴﺎﺩﺓِ‪ ،‬ﺣﺘﱠﻰ َﺗ ْ‬ ‫ﺑ َ‬
‫ﺸﺄﹸ‬
‫ﺨَﺘِﻠﻔﹶـﺔٍ‪ ،‬ﺛﹸـ ﱠﻢ َﺗﻨْـ َ‬‫ﺱ ﻣ ْﻦ ﹸﺃﺳَـ ﹴﺮ ﻣُ ْ‬ ‫ﺠﻤُﻮ َﻋ ٍﺔ ﻣ َﻦ ﺍﻟﻨﺎ ﹺ‬
‫ﻋﻠﻰ ﺍﻟﻘﻮ ﹺﻡ ﻷُﺳﺮ ٍﺓ ﹶﺃ ْﻭ ِﻟ َﻤ ْ‬
‫ﻉ ﰲ ُﻣ ْﻌﺘَـ َﺮ ِﻙ‬‫ﲔ ﻫﺆﻻ ِﺀ ﺍﻟﻘﻮ ﹺﻡ ﻭﻏ ﹺﲑ ِﻫ ْﻢ ﻋﻠﻰ ﺍﻟﺴﻴﺎﺩ ِﺓ ﻭﺍﻻ ْﺭِﺗﻔﹶـﺎ ﹺ‬ ‫ﺕﺑ َ‬ ‫ﺍﳌﺨﺎﺻﻤﺎ ُ‬
‫ﺐ ﻋﻠـﻴ ﹺﻬﻢُ‬ ‫ﺏ ﻫﺬ ِﻩ ﺍﻟﺮﺍﺑﻄﺔِ‪ ،‬ﻭَﻳ ْﻐﻠِـ ُ‬ ‫ﺼﹺﺒﱠﻴﺔﹸ ﻋﻠﻰ ﺃﺻْﺤﺎ ﹺ‬ ‫ﻚ َﺗ ْﻐِﻠﺐُ ﺍﻟ َﻌ َ‬ ‫ﺍﳊﻴﺎ ِﺓ‪ .‬ﻭﻟﺬﻟ َ‬
‫ﺖ ﺭﺍﺑﻄ ﹰﺔ ﻏ َﲑ ﺇﻧْـﺴﺎﹺﻧﱠﻴﺔٍ‪،‬‬ ‫ﻚ ﻛﺎﻧ ْ‬ ‫ﺍﳍﻮﻯ ﻭُﻧﺼْـ َﺮﺓﹸ َﺑ ْﻌﻀِـ ﹺﻬ ْﻢ ﻋﻠﻰ ﻏ ﹺﲑ ِﻫ ْﻢ‪ .‬ﻭﻟﺬﻟ َ‬
‫ﺸ َﻐ ﹾﻞ َﻋﻨْﻬـﺎ‬‫ﺕ ﺍﻟﺪﺍ ِﺧِﻠﻴﱠـ ِﺔ ﹺﺇ ﹾﻥ ﹾﱂ ﺗُـ ْ‬ ‫ﺿ ﹰﺔ ِﻟ ﹾﻠﻤُﺨﺎﺻـﻤﺎ ِ‬ ‫ﻭَﺗ ﹶﻈﻞﱡ ﻫﺬ ِﻩ ﺍﻟﺮﺍﺑﻄ ﹸﺔ ﻋُ ْﺮ َ‬
‫ﺕ ﺍﳋﺎﺭ ﹺﺟﱠﻴ ِﺔ‪.‬‬ ‫ﺑﺎﳌﺨﺎﺻﻤﺎ ِ‬
‫ﺏ‪ :‬ﹶﺃ ﱠﻭ ﹰﻻ‪ :‬ﻷﻧﱠﻬﺎ‬
‫ﻚ ﻓﺎﻟﺮﺍﺑﻄ ﹸﺔ ﺍﻟﻮﻃﻨﱠﻴ ﹸﺔ ﺭﺍﺑﻄ ﹲﺔ ﻓﺎ ِﺳ َﺪﹲﺓ ِﻟﺜﹶﻼﹶﺛ ِﺔ ﺃ ْﺳﺒَﺎ ﹴ‬ ‫ﻭﻋﻠﻰ ﺫﻟ َ‬
‫ﲔ ﻳـﺴ ُﲑ ﰲ ﻃﺮﻳـ ﹺﻖ‬ ‫ﻂ ﺍﻹﻧﺴﺎ ﹶﻥ ﺑﺎﻹﻧﺴﺎ ِﻥ ﺣ َ‬ ‫ﻀ ﹲﺔ ﻻ َﺗْﻨ ﹶﻔﻊُ ﻷ ﹾﻥ ﺗَﺮﺑُ ﹶ‬
‫ﺨ ِﻔ َ‬
‫ﺭﺍﺑﻄ ﹲﺔ ﻣُْﻨ َ‬
‫ﻉ ﻋـ ﹺﻦ‬ ‫ﺽ‪ .‬ﻭﺛﺎﻧﹺﻴﹰﺎ‪ :‬ﻷﱠﻧﻬَﺎ ﺭﺍﺑﻄ ﹲﺔ ﻋﺎﻃﻔﱠﻴ ﹲﺔ ﺗﻨﺸﹸﺄ ﻋ ْﻦ ﻏﺮﻳﺰ ِﺓ ﺍﻟﺒﻘﺎ ِﺀ ﺑﺎﻟـﺪﻓﺎ ﹺ‬ ‫ﺍﻟﻨﻬﻮ ﹺ‬
‫ﻂ ﺍﻟـﺪﺍﺋﻤﻲ‬ ‫ﺿ ﹲﺔ ﻟﻠﺘﻐ ﹺﲑ ﻭﺍﻟﺘﺒﺪﻝﹺ‪ ،‬ﻓﻼ ﺗﺼﹸﻠ ُﺢ ﻟﻠﺮﺑ ِ‬ ‫ﺍﻟﻨﻔﺲﹺ‪ ،‬ﻭﺍﻟﺮﺍﺑﻄ ﹸﺔ ﺍﻟﻌﺎﻃﻔﻴﱠ ﹸﺔ ُﻋ ْﺮ َ‬
‫ﲔ ﺍﻹﻧﺴﺎ ِﻥ ﻭﺍﻹﻧﺴﺎ ِﻥ‪ .‬ﻭﺛﺎِﻟﹶﺜﹰﺎ‪ :‬ﻷﱠﻧﻬَﺎ ﺭﺍﺑﻄ ﹲﺔ ﻣُ َﺆﻗﱠَﺘ ﹲﺔ ﺗُﻮ َﺟﺪُ ﰲ ﺣﺎﻟ ِﺔ ﺍﻟﺪﻓﺎﻉﹺ‪ ،‬ﺃﻣﱠﺎ‬ ‫ﺑ َ‬
‫ﺻِﻠﻴﱠ ﹸﺔ ﻟِﻺﻧﺴﺎ ِﻥ ــ ﻓﻼ ﻭﺟﻮ َﺩ ﳍـﺎ‪،‬‬ ‫ﰲ ﺣﺎﻟ ِﺔ ﺍﻻ ْﺳِﺘﻘﹾﺮﺍ ﹺﺭ ــ ﻭﻫ َﻲ ﺍﳊﺎﻟ ﹸﺔ ﺍﻷ ْ‬
‫ﲔ ﺑَﲏ ﺍﻹﻧﺴﺎ ِﻥ‪.‬‬ ‫ﻚ ﻻ ﺗﺼﻠ ُﺢ ﻷ ﹾﻥ ﺗﻜﻮ ﹶﻥ ﺭﺍﺑﻄ ﹰﺔ ﺑ َ‬ ‫ﻭﻟﺬﻟ َ‬
‫ﺏ‪ :‬ﺃ ﱠﻭ ﹰﻻ‪ :‬ﻷﻧﱠﻬﺎ ﺭﺍﺑﻄـ ﹲﺔ‬
‫ﻚ ﺍﻟﺮﺍﺑﻄ ﹸﺔ ﺍﻟﻘﻮﻣﱠﻴ ﹸﺔ ﻓﺎﺳﺪﹲﺓ ﻟﺜﻼﺛ ِﺔ ﺃﺳﺒﺎ ﹴ‬ ‫ﻭﻛﺬﻟ َ‬
‫ﺽ‪.‬‬ ‫ﻂ ﺍﻹﻧﺴﺎ ﹶﻥ ﺑﺎﻹﻧﺴﺎ ِﻥ ﺣﲔ ﻳﺴ ُﲑ ﰲ ﻃﺮﻳ ﹺﻖ ﺍﻟﻨـﻬﻮ ﹺ‬ ‫ﹶﻗَﺒِﻠﱠﻴ ﹲﺔ ﻭﻻ ﺗﺼﻠ ُﺢ ﻷ ﹾﻥ ﺗﺮﺑُ ﹶ‬
‫ﻭﺛﺎﻧﹺﻴﹰﺎ‪ :‬ﻷﻧﱠﻬﺎ ﺭﺍﺑﻄ ﹲﺔ ﻋﺎﻃﻔﱠﻴ ﹲﺔ ﺗﻨﺸﹸﺄ ﻋ ْﻦ ﻏﺮﻳﺰ ِﺓ ﺍﻟﺒﻘﺎﺀِ‪ ،‬ﻓﻴﻮﺟَـ ُﺪ ﻣْﻨﻬَـﺎ ﺣـ ﱡ‬
‫ﺐ‬
‫ﺱ‬
‫ﲔ ﺍﻟﻨـﺎ ﹺ‬
‫ﺕﺑ َ‬ ‫ﺐ ﺍﳋﺼﻮﻣﺎ ِ‬ ‫ﺴﺒﱢ ُ‬
‫ﺍﻟﺴﻴﺎﺩ ِﺓ‪ .‬ﻭﺛﺎِﻟﹶﺜﹰﺎ‪ :‬ﻷﱠﻧﻬَﺎ ﺭﺍﺑﻄ ﹲﺔ ﻏﻴُﺮ ﺇﻧﺴﺎﹺﻧﱠﻴﺔٍ‪ ،‬ﺇ ﹾﺫ ُﺗ َ‬
‫ﲔ ﺑﲏ ﺍﻹﻧﺴﺎ ِﻥ‪.‬‬ ‫ﻚ ﻻ ﺗﺼﻠ ُﺢ ﻷ ﹾﻥ ﺗﻜﻮ ﹶﻥ ﺭﺍﺑﻄ ﹰﺔ ﺑ َ‬ ‫ﻋﻠﻰ ﺍﻟﺴﻴﺎﺩﺓِ‪ ،‬ﻭﻟﺬﻟ َ‬
‫‪٢٣‬‬
 ‫ﺱ‬‫ﲔ ﺍﻟﻨـﺎ ﹺ‬ ‫ﻂ ﺍﻟﻔﺎﺳﺪ ِﺓ ﺍﻟﱠﱵ ﻗ ْﺪ ﻳَُﺘ َﻮ ﱠﻫﻢُ ﻭﺟﻮ ُﺩﻫَﺎ ﺭﺍﺑﻄ ﹰﺔ ﺑـ َ‬ ‫ﻭﻣ َﻦ ﺍﻟﺮﻭﺍﺑ ِ‬
‫ﺲ ﳍﺎ ﻧﹺﻈﺎ ٌﻡ ﻳﻨﺒِﺜ ُﻖ ﻋْﻨﻬَﺎ‪ .‬ﺃﻣﱠﺎ ﺍﻟﺮﺍﺑﻄ ﹸﺔ‬ ‫ﺤﱠﻴﺔﹸ‪ ،‬ﻭﺍﻟﺮﺍﺑﻄ ﹸﺔ ﺍﻟﺮُﻭ ِﺣﻴﱠ ﹸﺔ ﺍﻟﱠﱵ ﻟﻴ َ‬ ‫ﺼﹶﻠ ِ‬ ‫ﺍﻟﺮﺍﺑﻄ ﹸﺔ ﺍ ﹶﳌ ْ‬
‫ﻂ ﺑﲏ ﺍﻹﻧﺴﺎﻥِ‪ ،‬ﻷﻧﱠﻬﺎ ُﻋ ْﺮﺿَـ ﹲﺔ‬ ‫ﺍﳌﺼﻠﺤﻴﱠ ﹸﺔ ﻓﻬ َﻲ ﺭﺍﺑﻄ ﹲﺔ ﻣُ َﺆﻗﱠَﺘ ﹲﺔ ﻭﻻ ﺗﺼﻠ ُﺢ ﻷ ﹾﻥ ﺗﺮﺑ ﹶ‬
‫ﺤ ِﺔ‪.‬‬ ‫ﺼﹶﻠ َ‬ ‫ﻟِﻠ ُﻤﺴﺎ َﻭ َﻣ ِﺔ ﻋﻠﻰ َﻣﺼَﺎِﻟ َﺢ ﺃﻛ َﱪ ِﻣﻨْﻬﺎ‪ ،‬ﹶﻓَﺘ ﹾﻔ ِﻘﺪُ ﻭﺟﻮ َﺩﻫَﺎ ﰲ ﺣﺎﻟ ِﺔ َﺗ ْﺮﺟﹺﻴ ﹺﺢ ﺍ ﹶﳌ ْ‬
‫ﻀ ﹺﻬﻢْ‪ ،‬ﻭﻷﻧﱠﻬﺎ ﺗﻨﺘﻬﻲ‬ ‫ﺱ ﻋ ْﻦ ﺑﻌ ِ‬ ‫ﺼﻞﹸ ﺍﻟﻨﺎ َ‬ ‫ﺖ ﺍﳌﺼﻠﺤ ﹸﺔ ﺗﻨﺘﻬﻲ‪ ،‬ﻭَﺗ ﹾﻔ ِ‬ ‫ﻭﻷﱠﻧﻬَﺎ ﺇﺫﺍ ﺗﺒﺎَﻳَﻨ ِ‬
‫ﺖ ﺭﺍﺑﻄ ﹰﺔ َﺧ ِﻄ َﺮ ﹰﺓ ﻋﻠﻰ ﺃﻫِﻠﻬَﺎ‪.‬‬ ‫ﻚ ﻛﺎﻧ ْ‬ ‫ﲔ َﺗِﺘ ﱡﻢ ﻫﺬ ِﻩ ﺍﳌﺼﺎﱀﹸ‪ ،‬ﻭﻟﺬﻟ َ‬ ‫ﺣ َ‬
‫ﻭﺃ ﱠﻣﺎ ﺍﻟﺮﺍﺑﻄ ﹸﺔ ﺍﻟﺮُﻭ ِﺣﻴﱠ ﹸﺔ ﺑﻼ ﻧﻈﺎ ﹴﻡ ﻳﻨﺒﺜ ُﻖ ﻋْﻨﻬَﺎ‪ ،‬ﻓﺈﱠﻧﻬَﺎ َﺗ ﹾﻈﻬَـ ُﺮ ﰲ ﺣﺎﻟـ ِﺔ‬
‫ﺖ ﺭﺍﺑﻄ ﹰﺔ ﺟُ ْﺰِﺋﱠﻴ ﹰﺔ ﻏ َﲑ َﻋ َﻤِﻠﱠﻴﺔٍ‪،‬‬
‫ﻚ ﻛﺎﻧ ْ‬ ‫ﺍﻟَﺘ َﺪﱡﻳﻦﹺ‪ ،‬ﻭﻻ َﺗ ﹾﻈ َﻬﺮُ ﰲ ﻣُ ْﻌَﺘ َﺮ ِﻙ ﺍﳊﻴﺎ ِﺓ‪ .‬ﻭﻟﺬﻟ َ‬
‫ﺱ ﰲ ُﺷﺆُﻭ ِﻥ ﺍﳊﻴﺎﺓِ‪ ،‬ﻭﻣـ ْﻦ ُﻫﻨَـﺎ ﹾﱂ‬ ‫ﲔ ﺍﻟﻨﺎ ﹺ‬ ‫ﻭﻻ ﺗﺼـﻠ ُﺢ ﻷ ﹾﻥ ﺗﻜﻮ ﹶﻥ ﺭﺍﺑﻄ ﹰﺔ ﺑ َ‬
‫ﺏ ﺍﻷﻭﺭﻭﱢﺑﱠﻴ ِﺔ ﻣ َﻊ ﺃﻧﱠﻬﺎ‬ ‫ﺸﻌُﻮ ﹺ‬‫ﲔ ﺍﻟ ُ‬‫َﺗﺼْـﻠﹸﺢ ﺍ ﻟﻌﻘﻴﺪ ﹸﺓ ﺍﻟَﻨﺼْﺮﺍﹺﻧﱠﻴﺔﹸ ﻷ ﹾﻥ ﺗﻜﻮ ﹶﻥ ﺭﺍﺑﻄ ﹰﺔ ﺑ َ‬
‫ﹸﻛﻠﱠﻬﺎ َﺗ ْﻌَﺘﹺﻨﻘﹸﻬَﺎ‪ ،‬ﻷﻧﱠﻬﺎ ﺭﺍﺑﻄ ﹲﺔ ﺭﻭ ِﺣﱠﻴ ﹲﺔ ﻻ ﻧﻈﺎ َﻡ ﳍﺎ‪.‬‬
‫ﻂ ﺍﻹﻧـﺴﺎ ﹶﻥ‬ ‫ﻂ ﺍﻟﺴﺎﹺﺑ ﹶﻘ ِﺔ ﻷ ﹾﻥ ﺗـﺮﺑ ﹶ‬ ‫ﻚ ﻻ ﺗﺼﹸﻠ ُﺢ َﺟﻤِﻴ ُﻊ ﺍﻟﺮﻭﺍﺑ ِ‬ ‫ﻭﻟـﺬﻟ َ‬
‫ﻂ‬‫ﺽ‪ .‬ﻭﺍﻟﺮﺍﺑﻄ ﹸﺔ ﺍﻟﺼَﺤﻴﺤ ﹸﺔ ﻟِـ َﺮْﺑ ِ‬ ‫ﲔ ﻳﺴ ُﲑ ﰲ ﻃﺮﻳ ﹺﻖ ﺍﻟُﻨﻬﻮ ﹺ‬ ‫ﺑﺎﻹﻧﺴﺎ ِﻥ ﰲ ﺍﳊﻴﺎ ِﺓ ﺣ َ‬
‫َﺑﻨﹺﻲ ﺍﻹﻧﺴﺎ ِﻥ ﰲ ﺍﳊﻴﺎ ِﺓ ﻫ َﻲ ﺭﺍﺑﻄ ﹸﺔ ﺍﻟﻌﻘﻴﺪ ِﺓ ﺍﻟﻌﻘﻠﱠﻴ ِﺔ ﺍﻟﱠﱵ ﻳﻨﺒﺜ ُﻖ ﻋﻨْﻬﺎ ﻧﻈﺎ ٌﻡ‪ .‬ﻭﻫﺬ ِﻩ‬
‫ﻫ َﻲ ﺍﻟﺮﺍﺑﻄ ﹸﺔ ﺍ ﹶﳌْﺒ َﺪِﺋﱠﻴﺔﹸ‪.‬‬
‫ﻭﺍﳌﺒﺪﹸﺃ ﻋﻘﻴﺪﹲﺓ ﻋﻘﻠﱠﻴ ﹲﺔ ﻳﻨﺒﺜ ُﻖ ﻋﻨﻬﺎ ﻧﻈﺎ ٌﻡ‪ .‬ﺃﻣﱠﺎ ﺍﻟﻌﻘﻴﺪ ﹸﺓ ﻓﻬ َﻲ ﻓﻜﺮﹲﺓ ﻛﱢﻠﻴَـ ﹲﺔ‬
‫ﻋ ﹺﻦ ﺍﻟﻜﻮ ِﻥ ﻭﺍﻹﻧﺴﺎ ِﻥ ﻭﺍﳊﻴﺎﺓِ‪ ،‬ﻭﻋﻤﱠﺎ ﻗﺒ ﹶﻞ ﻫﺬ ِﻩ ﺍﳊﻴﺎ ِﺓ ﺍﻟ ُﺪﻧْﻴﺎ ﻭﻋﻤﱠﺎ ﺑﻌ َﺪﻫَﺎ‪ ،‬ﻭﻋ ْﻦ‬
‫ﻋﻼﹶﻗِﺘﻬَﺎ ﲟﺎ ﻗﺒﹶﻠﻬَﺎ ﻭﻣﺎ ﺑﻌ َﺪﻫَﺎ‪ .‬ﻭﺃﻣﱠﺎ ﺍﻟﻨﻈﺎ ُﻡ ﺍﳌﻨﺒﺜ ُﻖ ﻋ ْﻦ ﻫـﺬ ِﻩ ﺍﻟﻌﻘﻴـﺪ ِﺓ ﻓﻬـ َﻮ‬
‫ﺕ ﳌﺸﺎﻛ ﹺﻞ ﺍﻹﻧﺴﺎﻥِ‪ ،‬ﻭﺑﻴﺎ ﹲﻥ ﻟﻜﻴ ِﻔﱠﻴ ِﺔ َﺗْﻨﻔِﻴ ِﺬ ﺍﳌﻌﺎﳉﺎﺕِ‪ ،‬ﻭﺍﶈﺎﻓﻈـ ِﺔ ﻋﻠـﻰ‬ ‫ﻣُﻌﺎﳉﺎ ٌ‬
‫ﺍﻟﻌﻘﻴـﺪﺓِ‪ ،‬ﻭﲪـ ﹺﻞ ﺍﳌﺒﺪِﺃ‪ .‬ﻓﻜـﺎ ﹶﻥ ﺑﻴﺎ ﹸﻥ ﺍﻟﻜﻴﻔﱠﻴ ِﺔ ﻟﻠﺘﻨﻔﻴ ِﺬ ﻭﻟﻠﻤﺤﺎﻓﻈ ِﺔ ﻭﳊﻤـ ﹺﻞ‬
‫ﺕ ﻓﻜــﺮﺓﹰ‪،‬‬ ‫ﻚ ﻭﻫ َﻮ ﺍﻟﻌﻘـﻴـﺪ ﹸﺓ ﻭﺍﳌﻌـﺎﳉﺎ ُ‬ ‫ﺍﻟﺪﻋﻮ ِﺓ ﻃـﺮﻳﻘﺔﹰ‪ ،‬ﻭﻣﺎ ﻋﺪﺍ ﺫﻟ َ‬
‫ﻭ ِﻣ ْﻦ ﻫُﻨﺎ ﻛﺎ ﹶﻥ ﺍﳌﺒﺪﹸﺃ ﻓِﻜﺮ ﹰﺓ ﻭﻃﺮﻳﻘ ﹰﺔ‪.‬‬
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 ‫ﷲ ﹶﻟﻪُ ﺑ ِﻪ ﻭﺃ ْﻣ ﹺﺮ ِﻩ‬‫ﻭﺍﳌﺒﺪﹸﺃ ﻻ ُﺑﺪﱠ ﺃ ﹾﻥ ﻳﻨﺸﹶﺄ ﰲ ﺫﻫ ﹺﻦ ﺍﻟﺸﺨﺺﹺ‪ ،‬ﺇﻣﱠﺎ ﺑﻮﺣ ﹺﻲ ﺍ ِ‬
‫ﺺ‪ .‬ﺃﻣﱠﺎ ﺍﳌﺒﺪﹸﺃ ﺍﻟﱠﺬﻱ ﻳﻨﺸﹸﺄ ﰲ ﺫﻫ ﹺﻦ‬ ‫ﻚ ﺍﻟﺸﺨ ﹺ‬ ‫ﺸ ﹺﺮﻕُ ﰲ ﺫﻟ َ‬ ‫ﺑﺘﺒﻠﻴ ِﻐ ِﻪ‪ .‬ﻭﺇﻣﱠﺎ ﺑﻌﺒﻘﺮﱠﻳ ٍﺔ ﺗُ ْ‬
‫ﷲ ﻟ ُﻪ ﺑ ِﻪ ﻓﻬ َﻮ ﺍﳌﺒﺪﹸﺃ ﺍﻟﺼﺤﻴﺢُ‪ ،‬ﻷﻧﱠ ُﻪ ﻣ ْﻦ ﺧﺎﻟ ﹺﻖ ﺍﻟﻜﻮ ِﻥ ﻭﺍﻹﻧﺴﺎ ِﻥ‬ ‫ﺍﻹﻧﺴﺎ ِﻥ ﺑﻮﺣ ﹺﻲ ﺍ ِ‬
‫ﷲ‪ .‬ﻓﻬ َﻮ ﻣﺒﺪﹲﺃ ﻗﻄﻌﻲﱞ‪ .‬ﻭﺃﻣﱠﺎ ﺍﳌﺒﺪﹸﺃ ﺍﻟﱠﺬﻱ ﻳﻨﺸﺄ ﰲ ﺫﻫ ﹺﻦ ﺷـﺨ ﹴ‬
‫ﺺ‬ ‫ﻭﺍﳊﻴﺎﺓِ‪ ،‬ﻭﻫ َﻮ ﺍ ُ‬
‫ﻕ ﻓﻴ ِﻪ ﻓﻬ َﻮ ﻣﺒﺪﹲﺃ ﺑﺎﻃﻞﹲ‪ ،‬ﻷﻧﱠ ُﻪ ﻧﺎ ِﺷ ﹲﺊ ﻋ ْﻦ ﻋﻘ ﹴﻞ ﳏﺪﻭ ٍﺩ َﻳ ْﻌﺠﹺـ ُﺰ ﻋـ ﹺﻦ‬ ‫ﺑﻌﺒﻘﺮﱠﻳ ٍﺔ ﺗُﺸﺮ ُ‬
‫ﻑ‬
‫ﺕ ﻭﺍﻻﺧـﺘﻼ ِ‬ ‫ﺿ ﹲﺔ ﻟﻠﺘﻔﺎﻭ ِ‬
‫ﺍﻹﺣﺎ ﹶﻃ ِﺔ ﺑﺎﻟﻮﺟﻮﺩِ‪ ،‬ﻭﻷ ﱠﻥ ﻓﻬ َﻢ ﺍﻹﻧﺴﺎ ِﻥ ﻟﻠﺘﻨﻈﻴ ﹺﻢ ُﻋ ْﺮ َ‬
‫ﻱ ﺇﱃ‬ ‫ﺾ ﺍﳌـﺆ ّﺩ َ‬ ‫ﺾ ﻭﺍﻟﺘﺄﺛﱡ ﹺﺮ ﺑﺎﻟﺒﻴﹶﺌ ِﺔ ﺍﻟﱠﱵ ﻳَﻌﻴﺶُ ﻓﻴﻬﺎ ﳑﱠﺎ ﻳُْﻨِﺘﺞُ ﺍﻟﻨﻈﺎ َﻡ ﺍﳌﺘﻨﺎِﻗ َ‬ ‫ﻭﺍﻟﺘﻨﺎﻗ ﹺ‬
‫ﻼﰲ‬ ‫ﺺ ﺑـﺎ ِﻃ ﹰ‬ ‫ﺸﺄﹸ ﰲ ﺫﻫ ﹺﻦ ﺷـﺨ ﹴ‬ ‫ﻚ ﻛﺎ ﹶﻥ ﺍﳌﺒﺪﹸﺃ ﺍﻟﱠﺬﻱ َﻳْﻨ َ‬ ‫ﺷﻘﺎ ِﺀ ﺍﻹﻧﺴﺎ ِﻥ‪ .‬ﻭﻟﺬﻟ َ‬
‫ﻋﻘﻴ َﺪِﺗ ِﻪ ﻭﰲ ﻧﻈﺎ ِﻣ ِﻪ ﺍﻟﱠﺬﻱ َﻳْﻨَﺒِﺜﻖُ َﻋْﻨﻬَﺎ‪.‬‬
‫ﺱ ﰲ ﺍﳌﺒﺪِﺃ ﻫ َﻮ ﺍﻟﻔﻜﺮ ﹸﺓ ﺍﻟ ﹸﻜﻠﱢَﻴ ﹸﺔ ﻋـ ﹺﻦ ﺍﻟﻜـﻮ ِﻥ‬ ‫ﻚ ﻛﺎ ﹶﻥ ﺍﻷﺳﺎ ُ‬ ‫ﻭﻋﻠﻰ ﺫﻟ َ‬
‫ﺖ ﺍﻟﻄﺮﻳ ﹶﻘﺔﹸ ﺍﻟﱠﱵ ﲡﻌ ﹸﻞ ﺍﳌﺒﺪﹶﺃ ﻣﻮﺟﻮﺩﹰﺍ ُﻣَﻨﻔﱠﺬﹰﺍ ﰲ ُﻣ ْﻌَﺘ َﺮ ِﻙ‬ ‫ﻭﺍﻹﻧﺴﺎ ِﻥ ﻭﺍﳊﻴﺎﺓِ‪ ،‬ﻭﻛﺎﻧ ِ‬
‫ﺍﳊﻴﺎ ِﺓ ﺃﻣْﺮﹰﺍ ﻻﺯﹺﻣﹰﺎ ﳍﺬ ِﻩ ﺍﻟﻔﻜﺮ ِﺓ ﺣﺘﱠﻰ ﻳﻮ َﺟ َﺪ ﺍﳌﺒﺪﹸﺃ‪ .‬ﺃﻣﱠﺎ ﻛﻮ ﹸﻥ ﺍﻟﻔﻜـﺮ ِﺓ ﺍﻟﻜﱢﻠﻴَـ ِﺔ‬
‫ﺃﺳﺎﺳﹰﺎ ﹶﻓﹺﺈﻧﱢﻬﺎ ﻫ َﻲ ﺍﻟﻌﻘﻴﺪﺓﹸ‪ ،‬ﻭﻫ َﻲ ﺍﻟﻘﺎﻋﺪ ﹸﺓ ﺍﻟﻔﻜﺮﱠﻳﺔﹸ‪ ،‬ﻭﻫ َﻲ ﺍﻟﻘﻴـﺎﺩ ﹸﺓ ﺍﻟﻔﻜﺮﻳﱠـﺔﹸ‪،‬‬
‫ﻱ ﻭ ﹺﻭ ْﺟ َﻬﺔﹸ ﻧﻈ ﹺﺮ ِﻩ ﰲ ﺍﳊﻴﺎﺓِ‪ ،‬ﻭﻋﻠﻴْﻬﺎ‬ ‫ﻭﻋﻠﻰ ﺃﺳﺎ ِﺳﻬَﺎ َﻳَﺘ َﻌﱠﻴﻦُ ﺍﱢﺗﺠَﺎ ُﻩ ﺍﻹﻧﺴﺎ ِﻥ ﺍﻟﻔﻜ ﹺﺮ ﱡ‬
‫ﺕ ﻣﺸﺎﻛ ﹺﻞ ﺍﳊﻴﺎﺓِ‪ ،‬ﻭﺃﻣﱠﺎ ﻛـﻮ ﹸﻥ‬ ‫ُﺗْﺒﻨَﻰ ﲨﻴ ُﻊ ﺍﻷﻓﻜﺎﺭﹺ‪ ،‬ﻭﻋﻨْﻬﺎ ﺗﻨﺒﺜ ُﻖ ﲨﻴ ُﻊ ﻣﻌﺎﳉﺎ ِ‬
‫ﺍﻟﻄﺮﻳﻘ ِﺔ ﺃﻣْﺮﹰﺍ ﻻﺯﹺﻣﺎﹰ‪ ،‬ﻓﺈ ﱠﻥ ﺍﻟﻨﻈﺎ َﻡ ﺍﻟﱠﺬﻱ ﻳﻨﺒﺜ ُﻖ ﻋ ﹺﻦ ﺍﻟﻌﻘﻴﺪ ِﺓ ﺇﺫﺍ ﹾﱂ ﻳﺘﻀ ﱠﻤ ْﻦ َﺑﻴَـﺎ ﹶﻥ‬
‫ﻛﻴ ِﻔﱠﻴ ِﺔ ﺍﻟﺘﻨﻔﻴ ِﺬ ﻟﻠﻤﻌﺎﳉﺎﺕِ‪ ،‬ﻭﺑﻴﺎ ﹶﻥ ﻛﻴﻔﱠﻴ ِﺔ ﺍﶈﺎﻓﻈ ِﺔ ﻋﻠﻰ ﺍﻟﻌﻘﻴﺪﺓِ‪ ،‬ﻭﺑﻴﺎ ﹶﻥ ﻛﻴﻔﻴﱠـ ِﺔ‬
‫ﺿﱠﻴ ﹰﺔ َﺗْﺒﻘﹶـﻰ ﰲ ﺑُﻄـﻮ ِﻥ‬ ‫ﺖ ﺍﻟﻔﻜﺮ ﹸﺓ ﻓﻠﺴﻔ ﹰﺔ َﺧﻴَﺎِﻟﱠﻴ ﹰﺔ ﹶﻓ ْﺮ ِ‬ ‫ﲪ ﹺﻞ ﺍﻟﺪﻋﻮ ِﺓ ﻟﻠﻤﺒﺪﺃِ‪ ،‬ﻛﺎﻧ ْ‬
‫ﻚ ﻛﺎ ﹶﻥ ﻻ ُﺑﺪﱠ ﻣ َﻦ‬ ‫ﺠﹶﻠ ﹰﺔ ﺩﻭ ﹶﻥ ﺃ ﹾﻥ ﻳﻜﻮ ﹶﻥ ﳍﺎ ﺃﺛ ٌﺮ ﰲ ﺍﳊﻴﺎ ِﺓ ﺍﻟﺪﻧﻴﺎ‪ .‬ﻭﻟﺬﻟ َ‬ ‫ﺴﱠ‬‫ﺐ ﻣُ َ‬
‫ﺍﻟﻜﺘ ﹺ‬
‫ﺕ ﺍﳌﺸﺎﻛﻞﹺ‪ ،‬ﻭﻻ ُﺑﺪﱠ ﻣ َﻦ ﺍﻟﻄﺮﻳﻘﺔِ‪ ،‬ﺣﺘﱠـﻰ ﻳﻜـﻮ ﹶﻥ‬ ‫ﺍﻟﻌﻘﻴﺪﺓِ‪ ،‬ﻭﻻ ُﺑﺪﱠ ﻣ ْﻦ ﻣﻌﺎﳉﺎ ِ‬
‫ﺍﳌﺒﺪﹸﺃ‪ .‬ﻋﻠﻰ ﺃ ﱠﻥ ﳎ ﱠﺮ َﺩ ﻭﺟﻮ ِﺩ ﺍﻟﻔﻜﺮ ِﺓ ﻭﺍﻟﻄﺮﻳﻘ ِﺔ ﰲ ﺍﻟﻌﻘﻴﺪ ِﺓ ﺍﻟﱠﱵ ﻳﻨﺒﺜ ُﻖ ﻋْﻨﻬَﺎ ﻧﻈﺎ ٌﻡ‬
‫ﻂ ﻋﻠﻰ ﺃ ﱠﻥ ﻫﺬﺍ ﻳﻜﻮ ﹸﻥ ﻣﺒـﺪﺃﹰ‪ ،‬ﻭﻻ‬ ‫ﻻ ﻳﺪﻝﱡ ﻋﻠﻰ ﺃ ﱠﻥ ﺍﳌﺒﺪﹶﺃ ﺻﺤﻴﺢٌ‪ ،‬ﺑ ﹾﻞ َﻳ ُﺪﻝﱡ ﻓﻘ ﹾ‬
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 ‫ﺤ ِﺔ ﺍﳌﺒﺪِﺃ ﺃ ْﻭ ُﺑﻄﹾﻼﹺﻧ ِﻪ ﻫ َﻮ ﻋﻘﻴﺪ ﹸﺓ ﺍﳌﺒﺪِﺃ‬ ‫ﺻﱠ‬‫ﻚ‪ .‬ﻭﺍﻟﱠﺬﻱ ﻳﺪﻝﱡ ﻋﻠﻰ ِ‬ ‫ﻳﺪﻝﱡ ﻋﻠﻰ ﻏ ﹺﲑ ﺫﻟ َ‬
‫ﺚ ﻛﻮُﻧﻬَﺎ ﺻﺤﻴﺤ ﹰﺔ ﺃ ْﻭ ﺑﺎﻃﻠﺔﹰ‪ ،‬ﻷ ﱠﻥ ﻫﺬ ِﻩ ﺍﻟﻌﻘﻴﺪ ﹶﺓ ﻫ َﻲ ﺍﻟﻘﺎﻋﺪ ﹸﺓ ﺍﻟﻔﻜﺮﻳﱠـ ﹸﺔ‬ ‫ﻣ ْﻦ ﺣﻴ ﹸ‬
‫ﺍﻟﱠﱵ َﻳْﻨَﺒﻨﹺﻲ ﻋﻠْﻴﻬَﺎ ﻛﻞﱡ ﻓﻜﺮﹴ‪ ،‬ﻭﺍﻟﱠﱵ ُﺗ َﻌﻴﱢ ُﻦ ﻛ ﱠﻞ ﻭﺟﻬ ِﺔ َﻧ ﹶﻈﺮﹴ‪ ،‬ﻭﺍﻟﱠﱵ ﺗﻨﺒِﺜ ُﻖ ﻋﻨﻬﺎ ﻛﻞﱡ‬
‫ﺖ ﻫﺬ ِﻩ ﺍﻟﻘﺎﻋﺪ ﹸﺓ ﺍﻟﻔﻜﺮﱠﻳ ﹸﺔ ﺻﺤﻴﺤ ﹰﺔ ﻛﺎ ﹶﻥ ﺍﳌﺒـﺪﹸﺃ‬ ‫ﻣﻌﺎﳉﺔٍ‪ ،‬ﻭﻛﻞﱡ ﻃﺮﻳﻘ ٍﺔ‪ .‬ﻓﺈﺫﺍ ﻛﺎَﻧ ْ‬
‫ﻼ ﻣ ْﻦ ﺃﺳﺎ ِﺳ ِﻪ‪.‬‬ ‫ﺖ ﺑﺎﻃﻠ ﹰﺔ ﻛﺎ ﹶﻥ ﺍﳌﺒﺪﺃ ﺑﺎﻃ ﹰ‬ ‫ﺻﺤﻴﺤﺎﹰ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻧ ْ‬
‫ﺖ َﻣْﺒﹺﻨﱠﻴ ﹰﺔ ﻋﻠﻰ‬ ‫ﺖ ﻣ َﻊ ِﻓ ﹾﻄ َﺮ ِﺓ ﺍﻹﻧﺴﺎﻥِ‪ ،‬ﻭﻛﺎﻧ ْ‬ ‫ﻭﺍﻟﻘﺎﻋﺪ ﹸﺓ ﺍﻟﻔﻜﺮﻳﱠ ﹸﺔ ﺇﺫﺍ ﺍﱠﺗ ﹶﻔ ﹶﻘ ْ‬
‫ﺖ ﻓﻄﺮ ﹶﺓ ﺍﻹﻧﺴﺎﻥِ‪ ،‬ﺃ ْﻭ ﹾﱂ َﺗ ﹸﻜ ْﻦ ﻣﺒﻨﻴﱠـ ﹰﺔ‬ ‫ﺍﻟﻌﻘﻞﹺ‪ ،‬ﻓﻬ َﻲ ﻗﺎﻋﺪﹲﺓ ﺻﺤﻴﺤﺔﹲ‪ ،‬ﻭﺇﺫﺍ ﺧﺎﻟﻔ ْ‬
‫ﻕ ﺍﻟﻘﺎﻋﺪ ِﺓ ﺍﻟﻔﻜﺮﻳﱠـ ِﺔ ﻣـ َﻊ ﻓﻄـﺮ ِﺓ‬ ‫ﻋﻠﻰ ﺍﻟﻌﻘﻞﹺ‪ ،‬ﻓﻬ َﻲ ﻗﺎﻋﺪﹲﺓ ﺑﺎﻃﻠ ﹲﺔ‪ .‬ﻭﻣﻌﲎ ﺍﺗﱢﻔﺎ ﹺ‬
‫ﺝ ﺇﱃ ﺍﳋـﺎﻟ ﹺﻖ‬ ‫ﺠ ﹴﺰ ﻭﺍﺣﺘﻴـﺎ ﹴ‬ ‫ﺍﻹﻧﺴﺎ ِﻥ ﻛﻮﻧُﻬﺎ ُﺗ ﹶﻘﺮﱢ ُﺭ ﻣﺎ ﰲ ﻓﻄﺮ ِﺓ ﺍﻹﻧﺴﺎ ِﻥ ﻣ ْﻦ َﻋ ْ‬
‫ﺍﳌﺪﱢﺑﺮﹺ‪ ،‬ﻭﺑﻌﺒﺎﺭ ٍﺓ ﺃﺧﺮﻯ‪ ،‬ﺗﻮﺍﻓ ُﻖ ﻏﺮﻳﺰ ﹶﺓ ﺍﻟﺘﺪﱢﻳ ﹺﻦ‪ .‬ﻭﻣﻌﲎ ﻛﻮﻧﹺﻬﺎ ﻣﺒﻨﱠﻴ ﹰﺔ ﻋﻠﻰ ﺍﻟﻌﻘـ ﹺﻞ‬
‫ﻂ‪.‬‬‫ﺃ ﹾﻥ ﻻ ﺗﻜﻮ ﹶﻥ ﻣﺒﻨﱠﻴ ﹰﺔ ﻋﻠﻰ ﺍﳌﺎ ﱠﺩﺓِ‪ ،‬ﺃ ْﻭ ﻋﻠﻰ ﺍﳊ ﱢﻞ ﺍﻟﻮﺳ ِ‬
‫ﺉ ﻫـ َﻲ‪:‬‬ ‫ﻭﺇﺫﺍ ﺍﺳﺘﻌﺮﺿﻨﺎ ﺍﻟﻌﺎﻟﹶﻢ ﻛﱠﻠ ُﻪ ﺍﻵ ﹶﻥ ﻻ ﳒ ُﺪ ﻓﻴ ِﻪ ﺇ ﱠﻻ ﺛﻼﺛ ﹶﺔ َﻣﺒَـﺎ ِﺩ َ‬
‫ﺚ ﻫـ َﻮ ﺍﻹﺳـﻼ ُﻡ‪.‬‬ ‫ﺸﻴُﻮ ِﻋﱠﻴﺔﹸ‪ ،‬ﻭﺍﳌﺒﺪﹸﺃ ﺍﻟﺜﺎﻟـ ﹸ‬ ‫ﺍﻟ َﺮﹾﺃ ِﺳﻤَﺎِﻟﱠﻴﺔﹸ‪ ،‬ﻭﺍﻻ ْﺷِﺘﺮَﺍ ِﻛﱠﻴ ﹸﺔ ﻭ ِﻣﻨْﻬﺎ ﺍﻟ ُ‬
‫ﻭﺍﳌﺒـﺪﺁ ِﻥ ﺍﻷﻭﱠﻻ ِﻥ ﲢﻤـ ﹸﻞ ﻛـ ﱠﻞ ﻭﺍﺣـ ٍﺪ ﻣﻨـﻬﻤَــﺎ ﺩﻭﻟــ ﹲﺔ ﺃ ْﻭ ُﺩ َﻭﻝﹲ‪،‬‬
‫ﺚ ﻻ ﲢـﻤِـﹸﻠ ُﻪ ﺩﻭﻟـﺔﹲ‪ ،‬ﻭﺇﳕﱠــﺎ ﳛـﻤـﻠــ ُﻪ ﺃﻓــﺮﺍ ٌﺩ ﰲ‬ ‫ﻭﺍﳌﺒﺪﹸﺃ ﺍﻟﺜﺎﻟ ﹸ‬
‫ﺷـﻌـﻮﺏﹴ‪ ،‬ﻭﻟﻜﻨﱠـ ُﻪ ﻣﻮﺟـﻮ ٌﺩ ﻋﺎ ِﳌﻴﱠـﹰﺎ ﰲ ﺍﻟﻜﺮ ِﺓ ﺍﻷﺭْﺿﱠﻴ ِﺔ‪.‬‬
‫ﺼ ﹺﻞ ﺍﻟﺪﻳ ﹺﻦ ﻋ ﹺﻦ ﺍﳊﻴﺎﺓِ‪ ،‬ﻭﻫـﺬ ِﻩ‬ ‫ﺱ ﹶﻓ ْ‬‫ﺃ ﱠﻣﺎ ﺍﻟﺮﺃﲰﺎﻟﻴ ﹸﺔ ﻓﺈﻧﱠﻬﺎ ﺗﻘﻮ ُﻡ ﻋﻠﻰ ﺃﺳﺎ ﹺ‬
‫ﺍﻟﻔﻜﺮ ﹸﺓ ﻫ َﻲ ﻋﻘﻴ َﺪﺗُﻬَﺎ‪ ،‬ﻭﻫ َﻲ ِﻗﻴَﺎ َﺩﺗُﻬﺎ ﺍﻟﻔﻜﺮﱠﻳﺔﹸ‪ ،‬ﻭﻫ َﻲ ﻗﺎﻋ َﺪُﺗﻬَﺎ ﺍﻟﻔﻜﺮﱠﻳﺔﹸ‪ ،‬ﻭﺑﻨـﺎ ًﺀ‬
‫ﻋﻠﻰ ﻫﺬ ِﻩ ﺍﻟﻘﺎﻋﺪ ِﺓ ﺍﻟﻔﻜﺮﱠﻳ ِﺔ ﻛﺎ ﹶﻥ ﺍﻹﻧﺴﺎ ﹸﻥ ﻫ َﻮ ﺍﻟﱠﺬﻱ ﻳَﻀ ُﻊ ﻧﻈﺎﻣَـ ُﻪ ﰲ ﺍﳊﻴـﺎﺓِ‪،‬‬
‫ﺕ ﻟﻺﻧﺴﺎﻥِ‪ ،‬ﻭﻫ َﻲ ُﺣﺮﱢﻳ ﹸﺔ ﺍﻟﻌﻘﻴﺪﺓِ‪ ،‬ﻭﺣﺮﱢﻳ ﹸﺔ‬ ‫ﳊ ﱢﺮﻳَﺎ ِ‬
‫ﻭﻛﺎ ﹶﻥ ﻻ ُﺑﺪﱠ ﻣ َﻦ ﺍﶈﺎﻓﻈ ِﺔ ﻋﻠﻰ ﺍ ﹸ‬
‫ﺍﻟ َﺮﹾﺃﻱﹺ‪ ،‬ﻭﺣﺮﱢﻳ ﹸﺔ ﺍﳌ ﹾﻠ ِﻜﱠﻴﺔِ‪ ،‬ﻭﺍﳊﺮﱢَﻳ ﹸﺔ ﺍﻟﺸـﺨﺼـﱠﻴ ﹸﺔ‪ ،‬ﻭﻗ ْﺪ ﻧﺘـ َﺞ ﻋ ْﻦ ﺣُ ﱢﺮَﻳ ِﺔ ﺍ ِﳌ ﹾﻠ ِﻜﱠﻴ ِﺔ‬
‫ﺖ ﺍﻟﺮﺃﲰﺎﻟﻴ ﹸﺔ ﻫﻲ ﹶﺃْﺑ َﺮ َﺯ ﻣﺎ ﰲ ﻫـﺬﺍ ﺍﳌﺒـﺪﺃِ‪،‬‬ ‫ﻱ ﺍﻟﺮﺃﲰﺎﱄﱡ‪ ،‬ﻓﻜﺎﻧ ِ‬ ‫ﺍﻟﻨﻈﺎ ُﻡ ﺍﻻﻗﺘﺼﺎﺩ ﱡ‬
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 ‫ﻚ ﺃﹸ ﹾﻃِﻠ َﻖ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﺒﺪِﺃ ﺃﻧﱠـ ُﻪ ﺍﳌﺒـﺪﹸﺃ‬ ‫ﻭﺃﺑﺮ َﺯ ﻣﺎ ﻧﺘ َﺞ ﻋ ْﻦ ﻋﻘﻴﺪ ِﺓ ﻫﺬﺍ ﺍﳌﺒﺪﺃِ‪ ،‬ﻟﺬﻟ َ‬
‫ﺴ ِﻤَﻴ ِﺔ ﺍﻟﺸﻲ ِﺀ ﺑﺄﺑﺮ ﹺﺯ ﻣﺎ ﻓﻴ ِﻪ‪.‬‬‫ﺏ َﺗ ْ‬‫ﺍﻟﺮﺃﲰﺎﱄﱡ‪ِ ،‬ﻣ ْﻦ ﺑﺎ ﹺ‬
‫ﻭﺃ ﱠﻣﺎ ﺍﻟ ِﺪ ُﳝ ﹾﻘﺮَﺍ ِﻃّﻴ ﹸﺔ ﺍﻟﱠﱵ ﹶﺃ َﺧ ﹶﺬ ﻬﺑﺎ ﻫﺬﺍ ﺍﳌﺒﺪﹸﺃ ﻓﻬ َﻲ ﺁِﺗﻴَـ ﹲﺔ ﻣـ ْﻦ ﺟﻬـ ِﺔ ﺃ ﱠﻥ‬
‫ﺖ ﺍﻷﻣﱠ ﹸﺔ ﻫ َﻲ ﻣﺼﺪ َﺭ ﺍﻟـﺴﻠﻄﺎﺕِ‪،‬‬ ‫ﻚ ﻛﺎﻧ ِ‬ ‫ﺍﻹﻧﺴﺎ ﹶﻥ ﻫ َﻮ ﺍﻟﱠﺬﻱ ﻳﻀ ُﻊ ﻧﻈﺎ َﻣﻪُ‪ ،‬ﻭﻟﺬﻟ َ‬
‫ﻉ‬‫ﻓﻬ َﻲ ﺍﻟﱠﱵ ﺗﻀ ُﻊ ﺍﻷﻧﻈﻤﺔﹶ‪ ،‬ﻭﻫ َﻲ ﺍﻟﱠﱵ ﺗﺴﺘ ﹾﺄ ﹺﺟﺮُ ﺍﳊﺎﻛ َﻢ ﻟِﻴﺤﻜﹸ َﻤﻬَﺎ‪ ،‬ﻭﺗـﻨــﺰ ُ‬
‫ﻫﺬﺍ ﺍﳊﻜ َﻢ ﻣﻨ ُﻪ ﻣﱴ ﺃﺭﺍ َﺩﺕْ‪ ،‬ﻭﺗﻀ ُﻊ ﻟ ُﻪ ﺍﻟﻨﻈﺎ َﻡ ﺍﻟﱠﺬﻱ ُﺗﺮﹺﻳﺪُ‪ ،‬ﻷ ﱠﻥ ﺍﳊﻜ َﻢ ﻋﻘـ ُﺪ‬
‫ﺐ ﻟِﻴﺤﻜ َﻤﻪُ‬ ‫ﺤﻜﹸ َﻢ ﺑﺎﻟﻨﻈﺎ ﹺﻡ ﺍﻟﱠﺬﻱ ﻳﻀﻌ ُﻪ ﻟﻪ ﺍﻟﺸﻌ ُ‬ ‫ﺐ ﻭﺍﳊﺎﻛ ﹺﻢ ِﻟَﻴ ْ‬ ‫ﲔ ﺍﻟﺸﻌ ﹺ‬ ‫ﺇﺟﺎﺭ ٍﺓ ﺑ َ‬
‫ﺑ ِﻪ‪.‬‬
‫ﺖ ﺃﺑﺮ َﺯ ﻣِـ َﻦ ﺍﻟﻨﻈـﺎ ﹺﻡ‬ ‫ﺖ ﻣ َﻦ ﺍﳌﺒﺪِﺃ ﻟﻜﻨﻬﺎ ﻟﻴﺴ ْ‬ ‫ﻭﺍ ﻟﺪﳝﻘﺮﺍﻃﻴ ﹸﺔ ﻭﺇ ﹾﻥ ﻛﺎﻧ ْ‬
‫ﺏ ﻳُـ َﺆﺛﱢ ُﺮ ﰲ ﺍﳊﻜـﻢﹺ‪،‬‬ ‫ﻱ ﰲ ﺍﻟﻐﺮ ﹺ‬ ‫ﻱ ﻓﻴﻪِ‪ ،‬ﺑﺪﻟﻴ ﹺﻞ ﺃ ﱠﻥ ﺍﻟﻨﻈﺎ َﻡ ﺍﻻﻗﺘﺼﺎﺩ ﱠ‬ ‫ﺍﻻﻗﺘﺼﺎﺩ ﱢ‬
‫ﺱ ﺍﻷﻣﻮﺍﻝﹺ‪ ،‬ﺣﺘﱠﻰ ﻟﻴَﻜﺎﺩُ ﻳﻜـﻮ ﹸﻥ ﺍﻟﺮﺃﲰـﺎﻟﻴﱢﻮ ﹶﻥ‬ ‫ﺏ ﺭﺅﻭ ﹺ‬ ‫ﻭﳚﻌﹸﻠ ُﻪ ﺧﺎﺿِﻌﹰﺎ ﻷﺻﺤﺎ ﹺ‬
‫ﻚ‬ ‫ﲔ ﰲ ﺍﻟﺒﻼ ِﺩ ﺍﻟﱠﱵ ﺗﻌﺘﻨ ُﻖ ﺍﳌﺒﺪﹶﺃ ﺍﻟﺮﺃﲰﺎِﻟ ﱠﻲ‪ .‬ﻭﻋﻼﻭ ﹰﺓ ﻋﻠـﻰ ﺫﻟـ َ‬ ‫ﺍﳊﻜﱠﺎ َﻡ ﺍﳊﻘﻴﻘﱢﻴ َ‬
‫ﲔ ﺃﻳـﻀﹰﺎ ﻳَـ ﱠﺪﻋُﻮ ﹶﻥ‬ ‫ﺼ ﹰﺔ ﻬﺑﺬﺍ ﺍﳌﺒﺪﺃِ‪ ،‬ﻓـﺈ ﱠﻥ ﺍﻟـﺸﻴﻮﻋﱢﻴ َ‬ ‫ﺨَﺘ ﱠ‬
‫ﺖ ﺍﻟﺪﳝﻘﺮﺍﻃﱠﻴ ﹸﺔ ﻣُ ْ‬ ‫ﻓﻠﻴﺴ ِ‬
‫ﻕ ﺃ ﹾﻥ ُﻳ ﹾﻄﻠﹶـ َﻖ‬‫ﻚ ﻛﺎ ﹶﻥ ﻣ َﻦ ﺍﻷﺩ ﱢ‬ ‫ﺠ ْﻌ ﹺﻞ ﺍﳊﻜ ﹺﻢ ﻟﻸ ﱠﻣ ِﺔ‪ .‬ﻭﻟﺬﻟ َ‬ ‫ﺍﻟﺪﳝﻘﺮﺍﻃﱠﻴ ﹶﺔ ﻭﻳﻘﻮﻟﻮ ﹶﻥ ﹺﺑ َ‬
‫ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﺒﺪِﺃ ﺑﺄﻧﱠ ُﻪ ﺍﳌﺒﺪﹸﺃ ﺍﻟﺮﺃﲰﺎﱄﱡ‪.‬‬
‫ﺻ َﺮ ﹶﺓ ﻭﺍﳌﻠﻮ َﻙ ﰲ ﺃﻭﺭُﻭﺑﱠﺎ ﻭﺭُﻭﺳﻴﺎ‬ ‫ﻭﺍ ﻷﺻ ﹸﻞ ﰲ ﻧﺸﻮ ِﺀ ﻫﺬﺍ ﺍﳌﺒﺪِﺃ ﺃ ﱠﻥ ﺍﻟﻘﻴﺎ ِ‬
‫ﺺ ِﺩﻣَﺎِﺋﻬَـﺎ‪،‬‬‫ﻛﺎﻧﻮﺍ ﻳﱠﺘﺨِﺬﻭ ﹶﻥ ﺍﻟﺪﻳ َﻦ ﻭﺳﻴﻠ ﹰﺔ ﻻ ْﺳِﺘﻐْﻼ ﹺﻝ ﺍﻟﺸﻌﻮﺏﹺ‪ ،‬ﻭﻇﹸﻠﻤِﻬﺎ‪ ،‬ﻭ َﻣ ﱢ‬
‫ﺐ ﻗـﺎ َﻡ‬ ‫ﻉ ﺭَﻫﻴ ٌ‬ ‫ﺻﺮَﺍ ٌ‬
‫ﻚ‪ .‬ﻓﻨﺸﹶﺄ ﻋ ْﻦ ﻫﺬﺍ ِ‬ ‫ﻭﻛﺎﻧﻮﺍ ﻳﱠﺘﺨِﺬﻭ ﹶﻥ ﺭﺟﺎ ﹶﻝ ﺍﻟﺪﻳ ﹺﻦ َﻣ ِﻄﱠﻴ ﹰﺔ ﻟﺬﻟ َ‬
‫ﻑ‬ ‫ﺃﺛﻨﺎﺀ ُﻩ ﻓﹶﻼ ِﺳ ﹶﻔ ﹲﺔ ﻭﻣﻔﻜﱢﺮﻭ ﹶﻥ ِﻣﻨْﻬ ْﻢ ﻣ ْﻦ ﺃﻧﻜ َﺮ ﺍﻟﺪﻳ َﻦ ُﻣ ﹾﻄﹶﻠ ﹶﻘﺎﹰ‪ ،‬ﻭ ِﻣْﻨ ُﻬ ْﻢ ﻣـ ﹺﻦ ﺍ ْﻋﺘَـ َﺮ َ‬
‫ﻱ ِﻋﻨْـ َﺪ َﺟ ْﻤﻬَـ َﺮ ِﺓ‬ ‫ﺼِﻠ ِﻪ ﻋ ﹺﻦ ﺍﳊﻴﺎ ِﺓ‪ .‬ﺣﺘﱠﻰ ﺍ ْﺳَﺘ ﹶﻘ ﱠﺮ ﺍﻟـﺮﺃ ُ‬ ‫ﺑﺎﻟﺪﻳ ﹺﻦ ﻭﹶﻟ ِﻜﱠﻨﻪُ ﻧﺎﺩَﻯ ﹺﺑ ﹶﻔ ْ‬
‫ﺍﻟﻔﻼﺳﻔ ِﺔ ﻭﺍﳌﻔﻜﱢﺮﻳ َﻦ ﻋﻠﻰ ﻓﻜﺮ ٍﺓ ﻭﺍﺣﺪ ٍﺓ ﻫ َﻲ ﻓﺼ ﹸﻞ ﺍﻟﺪﻳ ﹺﻦ ﻋ ﹺﻦ ﺍﳊﻴﺎﺓِ‪ ،‬ﻭﻧﺘ َﺞ ﻋ ْﻦ‬
‫ﺚﰲ‬ ‫ﻱ ﻋﻠﻰ ﻋـﺪ ﹺﻡ ﺍﻟﺒﺤـ ِ‬ ‫ﻚ ﻃﺒﻴﻌّﻴﹰﺎ ﻓﺼ ﹸﻞ ﺍﻟﺪﻳ ﹺﻦ ﻋ ﹺﻦ ﺍﻟﺪﻭﻟ ِﺔ‪ .‬ﻭﺍﺳﺘﻘ ﱠﺮ ﺍﻟﺮﹾﺃ ُ‬ ‫ﺫﻟ َ‬
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 ‫ﺐ ﺃ ﹾﻥ‬ ‫ﺚ ﰲ ﺃﻧﱠ ُﻪ ﳚ ُ‬ ‫ﺼ ﹺﺮ ﺍﻟﺒﺤ ِ‬‫ﻑ ﹺﺑﻪِ‪ ،‬ﻭﻋﻠﻰ َﺣ ْ‬ ‫ﺍﻟﺪﻳ ﹺﻦ ﻣ ْﻦ ﻧﺎﺣﻴ ِﺔ ﺇﻧْﻜﺎ ﹺﺭ ِﻩ ﺃ ْﻭ ﺍﻻﻋﺘﺮﺍ ِ‬
‫ﲔ ﺭﺟـﺎ ﹺﻝ ﺍﻟـﺪﻳ ﹺﻦ‬ ‫ﻼ ﻭﺳﻄﹰﺎ ﺑ َ‬ ‫ﺼ ﹶﻞ ﺍﻟﺪﻳ ُﻦ ﻋ ﹺﻦ ﺍﳊﻴﺎ ِﺓ‪ .‬ﻭﺗُ ْﻌَﺘَﺒﺮُ ﻫﺬ ِﻩ ﺍﻟﻔﻜﺮ ﹸﺓ ﺣ ﹰ‬ ‫ﻳُﻔ َ‬
‫ﲔ ﺍﻟﻔﻼﺳـﻔ ِﺔ‬ ‫ﺍﻟﱠﺬﻳ َﻦ ﻳُﺮﻳﺪﻭ ﹶﻥ ﺃ ﹾﻥ ﻳﻜﻮ ﹶﻥ ﻛﻞﱡ ﺷﻲ ٍﺀ ﺧﺎﺿِﻌﹰﺎ ﳍ ْﻢ ﺑﺎﺳ ﹺﻢ ﺍﻟﺪﻳﻦﹺ‪ ،‬ﻭﺑ َ‬
‫ﻭﺍﳌﻔﻜﱢﺮﻳ َﻦ ﺍﻟﱠﺬﻳ َﻦ ُﻳْﻨﻜِﺮﻭ ﹶﻥ ﺍﻟﺪﻳ َﻦ ﻭﺳُ ﹾﻠ ﹶﻄ ﹶﺔ ﺭﺟﺎ ﹺﻝ ﺍﻟﺪﻳﻦﹺ‪ ،‬ﻓﻬ َﻲ ﹾﱂ ﺗﻨﻜ ﹺﺮ ﺍﻟـﺪﻳﻦَ‪،‬‬
‫ﺖ ﺍﻟﻌﻘﻴﺪ ﹸﺓ ﺍﻟﱠـﱵ‬ ‫ﺼﹶﻠْﺘﻪُ ﻋ ﹺﻦ ﺍﳊﻴﺎﺓِ‪ ،‬ﻓﻜﺎﻧ ِ‬ ‫ﻼ ﰲ ﺍﳊﻴﺎﺓِ‪ ،‬ﻭﺇﻧﱠﻤﺎ ﹶﻓ َ‬ ‫ﻭ ﹾﱂ ﲡﻌ ﹾﻞ ﻟ ُﻪ َﺩ َﺧ ﹰ‬
‫ﺖ ﻫﺬ ِﻩ ﺍﻟﻌﻘﻴﺪ ﹸﺓ‬ ‫ﺏ ﻗﺎ ِﻃَﺒ ﹰﺔ ﻫ َﻲ ﻫﺬﺍ ﺍﻟﻔﺼ ﹶﻞ ِﻟﻠﹾﺪﻳ ﹺﻦ ﻋ ﹺﻦ ﺍﳊﻴﺎﺓِ‪ ،‬ﻭﻛﺎﻧ ْ‬ ‫ﺍ ْﻋَﺘَﻨ ﹶﻘﻬَﺎ ﺍﻟﻐﺮ ُ‬
‫ﻫ َﻲ ﺍﻟﻘﺎﻋﺪ ﹶﺓ ﺍﻟﻔﻜﺮﻳ ﹶﺔ ﺍﱠﻟﱵ ُﺗْﺒﻨَﻰ ﻋﻠْﻴﻬَﺎ ﲨﻴ ُﻊ ﺍﻷﻓﻜﺎﺭﹺ‪ ،‬ﻭَﻳَﺘ َﻌﱠﻴﻦُ ﻋﻠـﻰ ﺃﺳﺎﺳِـﻬَﺎ‬
‫ﻱ ﻟِﻺﻧﺴﺎ ِﻥ َﻭ ﹺﻭ ْﺟ َﻬﺔﹸ ﻧﻈ ﹺﺮ ِﻩ ﰲ ﺍﳊﻴﺎﺓِ‪ ،‬ﻭﻋﻠﻰ ﺃﺳﺎﺳﻬﺎ ﺗُﻌﺎﹶﻟﺞُ ﲨﻴ ُﻊ‬ ‫ﺍﻻﱢﺗﺠَﺎ ُﻩ ﺍﻟ ِﻔ ﹾﻜ ﹺﺮ ﱡ‬
‫ﺏ ﻭَﻳﺪْﻋﻮ ﺍﻟﻌﺎ ﹶﱂ ﺇﹶﻟْﻴﻬَﺎ‪.‬‬ ‫ﻣﺸﺎﻛ ﹺﻞ ﺍﳊﻴﺎﺓِ‪ ،‬ﻭﻫ َﻲ ﺍﻟﻘﻴﺎﺩ ﹸﺓ ﺍﻟﻔﻜﺮﻳﱠ ﹸﺔ ﺍﻟﱠﱵ ﳛ ِﻤﹸﻠﻬَﺎ ﺍﻟﻐﺮ ُ‬
‫ﺿ ْﻤﹺﻨﻲﱞ ﺑﹺﺄﻧﱠ ُﻪ ﻳﻮﺟـ ُﺪ ﺷـﻲ ٌﺀ‬ ‫ﻑ ِ‬ ‫ﻭﻋﻘﻴﺪ ﹸﺓ ﻓﺼ ﹺﻞ ﺍﻟﺪﻳ ﹺﻦ ﻋ ﹺﻦ ﺍﳊﻴﺎ ِﺓ ﺍ ْﻋِﺘﺮَﺍ ٌ‬
‫ﻱ ﻳﻮ َﺟﺪُ ﺧﺎﻟ ٌﻖ ﻟﻠﻜﻮ ِﻥ ﻭﺍﻹﻧﺴﺎ ِﻥ ﻭﺍﳊﻴﺎﺓِ‪ ،‬ﻭﻳﻮ َﺟﺪُ ﻳﻮ ُﻡ ﺍﻟﺒﻌﺚِ‪،‬‬ ‫ﺴﻤﱠﻰ ﺍﻟﺪﻳﻦَ‪ ،‬ﺃ ْ‬ ‫ُﻳ َ‬
‫ﻑ ﻫ َﻮ ﺇﻋﻄﺎ ُﺀ ﻓﻜﺮ ٍﺓ‬ ‫ﺚ ﻫ َﻮ ﺩﻳﻦٌ‪ ،‬ﻭﻫﺬﺍ ﺍﻻﻋﺘﺮﺍ ُ‬ ‫ﺻ ﹸﻞ ﺍﻟﺪﻳ ﹺﻦ ﻣ ْﻦ ﺣﻴ ﹸ‬ ‫ﻷ ﱠﻥ ﻫﺬﺍ ﻫ َﻮ ﺃ ْ‬
‫ﻒ‬ ‫ﻋ ﹺﻦ ﺍﻟﻜﻮ ِﻥ ﻭﺍﻹﻧﺴﺎ ِﻥ ﻭﺍﳊﻴﺎﺓِ‪ ،‬ﻭﻋ ﱠﻤﺎ ﻗﺒ ﹶﻞ ﺍﳊﻴﺎﺓِ‪ ،‬ﻭﻋﻤﱠﺎ ﺑﻌ َﺪﻫَﺎ‪ ،‬ﻷﻧﱠﻬﺎ ﹾﱂ َﺗﻨْـ ِ‬
‫ﺖ ﺑﻮﺟـﻮ ِﺩ ِﻩ ﺿِـ ْﻤَﻨﹰﺎ‬ ‫ﺖ ﻓﻜﺮ ﹶﺓ ﻓﺼِﻠﻪِ‪ ،‬ﺍ ْﻋَﺘ َﺮﹶﻓ ْ‬ ‫ﻭﺟﻮ َﺩ ﺍﻟﺪﻳﻦﹺ‪ ،‬ﺑ ﹾﻞ ﺇﻧﱠﻬﺎ ﺣﻴَﻦ ﺃ ْﻋ ﹶﻄ ْ‬
‫ﺖ ﻓﻜﺮ ﹰﺓ ﺃﻧﱠ ُﻪ ﻻ ﻋﻼﻗ ﹶﺔ ﳍﺬ ِﻩ ﺍﳊﻴﺎ ِﺓ ﲟـﺎ‬ ‫ﺖ ﻭﺟﻮ َﺩ ﺍﻟﺪﻳ ﹺﻦ ﻭﺃﻋﻄ ْ‬ ‫ـَﺒَﺘ ْ‬
‫ﻓﺘﻜﻮ ﹸﻥ ﻗ ْﺪ ﺃﺛ ْ‬
‫ﲔ ﺍﻟﻔﺮ ِﺩ‬ ‫ﺻﹶﻠ ﹲﺔ ﺑ َ‬
‫ﺖ ﺑﻔﺼ ﹺﻞ ﺍﻟﺪﻳ ﹺﻦ ﻋ ﹺﻦ ﺍﳊﻴﺎ ِﺓ ﻭﺃ ﱠﻥ ﺍﻟﺪﻳ َﻦ ِ‬ ‫ﲔ ﻗﺎﻟ ْ‬ ‫ﻗﺒﹶﻠﻬَﺎ ﻭﻣﺎ ﺑﻌ َﺪﻫَﺎ ﺣ َ‬
‫ﻂ‪ .‬ﻭﻬﺑﺬﺍ ﺗﻜﻮ ﹸﻥ ﻋﻘﻴﺪ ﹸﺓ )ﻓﺼ ﹺﻞ ﺍﻟﺪﻳ ﹺﻦ ﻋ ﹺﻦ ﺍﳊﻴﺎ ِﺓ( ﹺﺑ َﻤ ﹾﻔﻬُﻮ ِﻣﻬَﺎ ﺍﻟﺸﺎ ِﻣ ﹺﻞ‬ ‫ﻭﺧﺎِﻟ ِﻘ ِﻪ ﹶﻓ ﹶﻘ ﹾ‬
‫ﻓﻜﺮ ﹰﺓ ﹸﻛﻠﱢﻴﱠ ﹰﺔ ﻋ ﹺﻦ ﺍﻟﻜﻮ ِﻥ ﻭﺍﻹﻧﺴﺎ ِﻥ ﻭﺍﳊﻴﺎﺓِ‪ ،‬ﻭﻣ ْﻦ ُﻫﻨَﺎ ﻛﺎ ﹶﻥ ﺍﳌﺒﺪﹸﺃ ﺍﻟﺮﺃﲰﺎﱄﱡ ﻋﻠـﻰ‬
‫ﺉ‪.‬‬
‫ﺍﻟﻮﺟ ِﻪ ﺍﻟﱠﺬﻱ ﺑَﻴﻨﱠﺎ ُﻩ ﻣﺒﺪﹰﺃ ﻛﺒﺎﻗﻲ ﺍﳌﺒﺎﺩ ﹺ‬
‫ﻭﺃ ﱠﻣﺎ ﺍﻻﺷﺘﺮﺍﻛﻴﱠ ﹸﺔ ﻭ ِﻣْﻨﻬَﺎ ﺍﻟﺸﻴﻮ ِﻋﻴﱠ ﹸﺔ ﻓﻬ َﻲ ﺗﺮﻯ ﺃ ﱠﻥ ﺍﻟﻜـﻮ ﹶﻥ ﻭﺍﻹﻧـﺴﺎ ﹶﻥ‬
‫ﺻ ﹸﻞ ﺍﻷﺷﻴﺎﺀِ‪ ،‬ﻭﻣ ْﻦ َﺗ ﹶﻄ ﱡﻮ ﹺﺭﻫَﺎ ﺻﺎ َﺭ ﻭﺟـﻮ ُﺩ‬ ‫ﻭﺍﳊﻴﺎ ﹶﺓ ﻣﺎ ﱠﺩﹲﺓ ﻓﻘﻂﹾ‪ ،‬ﻭﺃ ﱠﻥ ﺍﳌﺎﺩ ﹶﺓ ﻫ َﻲ ﺃ ْ‬
‫ﺍﻷﺷﻴﺎﺀِ‪ ،‬ﻭﻻ ﻳﻮﺟ ُﺪ ﻭﺭﺍ َﺀ ﻫﺬ ِﻩ ﺍﳌﺎ ﱠﺩ ِﺓ ﺷﻲ ٌﺀ ﻣﻄﻠﻘﺎﹰ‪ ،‬ﻭﺃ ﱠﻥ ﻫﺬ ِﻩ ﺍﳌﺎ ﱠﺩ ﹶﺓ ﺃﺯِﻟﱠﻴ ﹲﺔ ﻗﺪﳝـ ﹲﺔ‬
‫‪٢٨‬‬
 ‫ﻚ ُﻳْﻨ ِﻜﺮُﻭ ﹶﻥ ﻛـﻮ ﹶﻥ ﺍﻷﺷـﻴﺎ َﺀ‬ ‫ﻱ ﺃﻧﱠﻬﺎ ﻭﺍﺟﺒ ﹸﺔ ﺍﻟﻮﺟﻮﺩِ‪ ،‬ﻭﻟﺬﻟ َ‬ ‫ﹾﱂ ﻳﻮ ﹺﺟ ْﺪﻫَﺎ ﺃﺣﺪٌ‪ ،‬ﺃ ْ‬
‫ﻑ‬
‫ـﺮُﻭ ﹶﻥ ﺍﻻ ْﻋِﺘﺮَﺍ َ‬ ‫ﻱ ﻳُﻨﻜﺮﻭ ﹶﻥ ﺍﻟﻨﺎﺣﻴ ﹶﺔ ﺍﻟﺮﻭﺣﱠﻴ ﹶﺔ ﰲ ﺍﻷﺷﻴﺎ ِﺀ ﻭَﻳ ْﻌﺘَﺒ ِ‬ ‫ﳐﻠﻮﻗ ﹰﺔ ﳋﺎﻟﻖﹴ‪ ،‬ﺃ ْ‬
‫ﺏ ﺍﻟﱠـﺬﻱ‬ ‫ﻚ ﻳﻌﺘﱪﻭ ﹶﻥ ﺍﻟﺪﻳ َﻦ ﺃ ﹾﻓﻴُﻮ ﹶﻥ ﺍﻟـﺸﻌﻮ ﹺ‬ ‫ﺑﻮﺟﻮ ِﺩﻫَﺎ َﺧﻄﹶﺮﹰﺍ ﻋﻠﻰ ﺍﳊﻴﺎﺓِ‪ ،‬ﻟﺬﻟ َ‬
‫ﺨ ﱢﺪﺭُﻫَﺎ‪ ،‬ﻭﳝَﻨ ُﻌﻬَﺎ ﻣ َﻦ ﺍﻟﻌﻤ ﹺﻞ‪ .‬ﻭﻻ ﻭﺟﻮ َﺩ ﻋﻨ َﺪ ُﻫ ْﻢ ﻟِﺸﻲ ٍﺀ ﺳِﻮﻯ ﺍﳌﺎ ﱠﺩﺓِ‪ ،‬ﺣﺘﱠـﻰ‬ ‫ﻳُ َ‬
‫ﺻ ﹸﻞ ﺍﻟﻔﻜﺮﹺ‪ ،‬ﻭﺃﺻ ﹸﻞ‬ ‫ﺱ ﺍﳌﺎ ﱠﺩ ِﺓ ﻋﻠﻰ ﺍﻟ ِﺪﻣَﺎﻍﹺ‪ ،‬ﻭﻋﻠﻴ ِﻪ ﻓﺎﳌﺎ ﱠﺩ ﹸﺓ ﺃ ْ‬ ‫ﺍﻟ ِﻔ ﹾﻜﺮُ ﺇﻧﱠﻤﺎ ﻫ َﻮ ﺍﻧﻌﻜﺎ ُ‬
‫ﻱ ﺗﻮ َﺟﺪُ ﺍﻷﺷﻴﺎ ُﺀ‪ .‬ﻭﻋﻠﻰ ﻫﺬﺍ ﹶﻓﻬُـ ْﻢ ُﻳْﻨﻜِـﺮﻭ ﹶﻥ‬ ‫ﹸﻛﻞﱢ ﺷﻲﺀٍ‪ ،‬ﻭﻣ ْﻦ َﺗ ﹶﻄ ﱡﻮ ﹺﺭﻫَﺎ ﺍﳌﺎ ﱢﺩ ﹺ‬
‫ﻭﺟﻮ َﺩ ﺍﳋﺎﻟﻖﹺ‪ ،‬ﻭَﻳ ْﻌَﺘﹺﺒﺮُﻭ ﹶﻥ ﺍﳌﺎ ﱠﺩ ﹶﺓ ﹶﺃ َﺯِﻟﱠﻴﺔﹰ‪ ،‬ﹶﻓ ُﻬ ْﻢ ﻳُْﻨﻜِﺮﻭ ﹶﻥ ﻣﺎ ﻗﺒ ﹶﻞ ﺍﳊﻴﺎ ِﺓ ﻭﻣﺎ َﺑ ْﻌ َﺪﻫَﺎ‪،‬‬
‫ﻂ‪.‬‬‫ﻭﻻ َﻳ ْﻌَﺘ ﹺﺮﻓﹸﻮ ﹶﻥ ﺇ ﱠﻻ ﺑﺎﳊﻴﺎ ِﺓ ﻓﻘ ﹾ‬
‫ﻑ َﻫ ﹶﺬْﻳ ﹺﻦ ﺍ ﹶﳌْﺒ َﺪﹶﺃْﻳ ﹺﻦ ﰲ ﺍﻟَﻨﻈﹾـﺮ ِﺓ ﺍﻷﺳَﺎﺳِـﱠﻴ ِﺔ ﺇﱃ ﺍﻹﻧـﺴﺎ ِﻥ‬ ‫ﻭﻣ َﻊ ﺍ ْﺧﺘِﻼ ِ‬
‫ﻭﺍﻟﻜﻮ ِﻥ ﻭﺍﳊﻴﺎﺓِ‪ ،‬ﻓﹶﺈ ﹸﻬﻧﻤَﺎ َﻳﱠﺘ ِﻔﻘﹶﺎ ِﻥ ﰲ ﺃ ﱠﻥ ﺍﳌﹸﺜﹸ ﹶﻞ ﺍﻟ ُﻌﻠﹾﻴﺎ ﻟِﻺﻧﺴﺎ ِﻥ ﻫ َﻲ ﺍﻟ ِﻘَﻴﻢُ ﺍﻟ ُﻌﻠﹾﻴﺎ ﺍﻟﱠﱵ‬
‫ﺐ ﻣـ َﻦ ﺍ ﹸﳌﺘَـ ﹺﻊ‬ ‫ﺴ َﻌﺎ َﺩ ﹶﺓ ﻫ َﻲ ﺍﻷ ْﺧ ﹸﺬ ﺑﺄ ﹾﻛَﺒ ﹺﺮ ﻧَـﺼِﻴ ﹴ‬ ‫ﺴﻪُ‪ ،‬ﻭﺃ ﱠﻥ ﺍﻟ َ‬ ‫ﻀ ُﻌﻬَﺎ ﺍﻹﻧﺴﺎ ﹸﻥ َﻧ ﹾﻔ ُ‬
‫َﻳ َ‬
‫ﺴ ِﺪﱠﻳﺔِ‪ ،‬ﻷﻧﱠﻬﺎ ﰲ َﻧ ﹶﻈ ﹺﺮ ِﻫﻤَﺎ ﻫ َﻲ ﺍﻟﻮﺳﻴﻠ ﹸﺔ ﺇﱃ ﺍﻟﺴﻌﺎﺩﺓِ‪ ،‬ﺑـ ﹾﻞ ﻫـ َﻲ ﺍﻟـﺴﻌﺎﺩﺓﹸ‪،‬‬ ‫ﳉَ‬ ‫ﺍﹶ‬
‫ﺼ ﱠﺮﻑُ ﲟﺎ ﻳﺸﺎ ُﺀ ﻭﻋﻠـﻰ‬ ‫ﻭﻣُﱠﺘ ِﻔ ﹶﻘﺎ ِﻥ ﻣﻌﹰﺎ ﻋﻠﻰ ﺇﻋْﻄﺎ ِﺀ ﺍﻹﻧﺴﺎ ِﻥ ﺣُﺮﻳﱠَﺘ ُﻪ ﺍﻟﺸﺨﺼﱠﻴ ﹶﺔ َﻳَﺘ َ‬
‫ﻚ ﻛﺎ ﹶﻥ ﺍﻟـﺴﻠﻮ ُﻙ‬ ‫ﻑ ﺳﻌﺎ َﺩَﺗﻪُ‪ .‬ﻭﻟﺬﻟ َ‬ ‫ﺤ ﹺﻮ ﻣﺎ ﻳُﺮﻳﺪُ‪ ،‬ﻣﺎ ﺩﺍ َﻡ ﻳﺮﻯ ﰲ ﻫﺬﺍ ﺍﻟﺘﺼ ﱡﺮ ِ‬ ‫َﻧ ْ‬
‫ﺾ ﻣﺎ ُﻳ ﹶﻘﺪﱢ ُﺳ ُﻪ ﻫﺬﺍ ِﻥ ﺍ ﹶﳌْﺒﺪَﺁ ِﻥ‪.‬‬
‫ﳊﺮﱢَﻳ ﹸﺔ ﺍﻟﺸﺨﺼﻴﱠ ﹸﺔ ﺑﻌ َ‬ ‫ﺍﻟﺸﺨﺼ ﱡﻲ ﺃ ﹺﻭ ﺍ ﹸ‬
‫ﺨَﺘِﻠﻒُ ﻫﺬﺍ ِﻥ ﺍﳌﺒﺪﺁ ِﻥ ﰲ ﺍﻟﻨﻈﺮ ِﺓ ﺇﱃ ﺍﻟﻔﺮ ِﺩ ﻭﺍﺠﻤﻟﺘﻤﻊﹺ‪ ،‬ﻓﺎﻟﺮﺃﲰﺎﻟﻴﱠ ﹸﺔ ﻣﺒﺪﹲﺃ‬ ‫ﻭَﻳ ْ‬
‫ﹶﻓ ْﺮ ِﺩﻱﱞ‪َ ،‬ﻳﺮَﻯ ﺃ ﱠﻥ ﺍﺠﻤﻟﺘﻤ َﻊ ُﻣ ﹶﻜ ﱠﻮ ﹲﻥ ﻣ ْﻦ ﺃﻓﺮﺍﺩٍ‪ ،‬ﻭﻻ ﻳﻨﻈ ُﺮ ﻟِﻠﻤﺠﺘﻤ ﹺﻊ ﺇ ﱠﻻ ﻧﻈﺮ ﹰﺓ ﺛﺎَﻧ ﹺﻮﱠﻳﺔﹰ‪،‬‬
‫ﺕ ﻟﻠﻔﺮ ِﺩ‪ .‬ﻭﻣـ ْﻦ ﻫﻨـﺎ‬ ‫ﳊﺮﱢﻳﺎ ُ‬ ‫ﻀ َﻤ َﻦ ﺍ ﹸ‬
‫ﺐ ﺃ ﹾﻥ ﺗُ ْ‬
‫ﻚﳚ ُ‬ ‫ﺨﺺﱡ َﻧ ﹾﻈ َﺮَﺗﻪُ ﺑﺎﻟﻔﺮﺩِ‪ ،‬ﻭﻟﺬﻟ َ‬ ‫ﻭَﻳ ُ‬
‫ﺖ ﺍﳊﺮﻳﱠ ﹸﺔ ﺍﻻ ﹾﻗﺘِـﺼَﺎ ِﺩﱠﻳﺔﹸ ُﻣ ﹶﻘ ﱠﺪﺳَـ ﹰﺔ‬ ‫ﺾ ﻣﺎ ﺗﻘ ﱢﺪ ُﺳﻪُ‪ ،‬ﻭﻛﺎﻧ ِ‬ ‫ﺖ ﺣﺮﻳﱠ ﹸﺔ ﺍﻟﻌﻘﻴﺪ ِﺓ ﺑﻌ َ‬ ‫ﻛﺎﻧ ْ‬
‫ﺴ ﹶﻔِﺘ َﻬﺎ‪ ،‬ﻭﺇﱠﻧﻤَﺎ ُﺗ ﹶﻘﻴﱠ ُﺪ ﻣ ْﻦ ﻗﺒ ﹺﻞ ﺍﻟﺪﻭﻟ ِﺔ ﻟﻀﻤﺎ ِﻥ ﺍﳊﺮﱢﻳﺎﺕِ‪،‬‬ ‫ﺃﻳﻀﺎﹰ‪ ،‬ﻭﻻ ُﺗ ﹶﻘﻴﱠ ُﺪ ﺑﹺﻨﺎ ًﺀ ﻋﻠﻰ ﹶﻓ ﹾﻠ َ‬
‫ﺻﺮَﺍ َﻣ ِﺔ ﺍﻟﻘﺎﻧﻮ ِﻥ‪ .‬ﺇ ﱠﻻ ﺃ ﱠﻥ ﺍﻟﺪﻭﻟ ﹶﺔ ﻫـ َﻲ‬ ‫ﳉْﻨ ِﺪﻱﱢ ﻭ َ‬‫ﻭُﺗَﻨﻔﱢ ﹸﺬ ﺍﻟﺪﻭﻟ ﹸﺔ ﻫﺬﺍ ﺍﻟَﺘ ﹾﻘﻴﻴ َﺪ ﹺﺑﻘﹸ ﱠﻮ ِﺓ ﺍ ﹸ‬
‫ﺖ ﺍﻟﺴﻴﺎﺩ ﹸﺓ ﻧﹺﻬﺎِﺋﻴّـﹰﺎ ﻟِﻸﻓـﺮﺍ ِﺩ ﻻ ﻟﻠﺪﻭﻟـ ِﺔ‪.‬‬ ‫ﻚ ﻛﺎﻧ ِ‬ ‫ﺖ ﻏﺎﻳﺔﹰ‪ ،‬ﻭﻟﺬﻟ َ‬ ‫َﻭﺳِﻴﻠﺔﹲ‪ ،‬ﻭﻟﻴﺴ ْ‬
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 ‫ﻚ ﻛﺎ ﹶﻥ ﺍﳌﺒﺪﹸﺃ ﺍﻟﺮﺃﲰﺎﱄﱡ ﳛ ِﻤﻞﹸ ﻗﻴﺎﺩ ﹰﺓ ﻓﻜﺮﱠﻳ ﹰﺔ ﻫ َﻲ ﻓﺼ ﹸﻞ ﺍﻟﺪﻳ ﹺﻦ ﻋ ﹺﻦ ﺍﳊﻴـﺎﺓِ‪،‬‬ ‫ﻭﻟﺬﻟ َ‬
‫ﻭﻋﻠﻰ ﺃﺳﺎ ِﺳﻬَﺎ ﳛﻜ ُﻢ ﺑﺄ ْﻧـ ِﻈ َﻤِﺘﻪِ‪ ،‬ﻭَﻳ ْﺪﻋُﻮ ﳍﺎ‪ ،‬ﻭﳛﺎ ﹺﻭﻝﹸ ﺃ ﹾﻥ ﻳُ ﹶﻄﱢﺒ ﹶﻘﻬَـﺎ ﰲ ﻛﹸـ ﱢﻞ‬
‫ﻣﻜﺎ ٍﻥ‪.‬‬
‫ﻭﺃ ﱠﻣﺎ ﺍﻻﺷـﺘﺮﺍﻛﱠﻴ ﹸﺔ ــ ﻭﻣِﻨﻬﺎ ﺍﻟﺸُـﻴﻮﻋﻴﱠ ﹸﺔ ــ ﻓﻬﻲ ﻣﺒﺪﹲﺃ ﻳﺮﻯ ﺃ ﱠﻥ‬
‫ﺕ‬‫ﻚ ﺍﻟﻌﻼﻗـﺎ ُ‬ ‫ﻒ ﻣ َﻦ ﺍﻟﺒﺸ ﹺﺮ ﻭﻋﻼﻗﺎِﺗ ﹺﻬ ْﻢ ﺑﺎﻟ ﹶﻄﺒﹺﻴ َﻌﺔِ‪ ،‬ﺗﻠ َ‬ ‫ﺍﺠﻤﻟﺘﻤ َﻊ ﳎﻤﻮﻋ ﹲﺔ ﻋﺎ ﱠﻣ ﹲﺔ ﺗﺘﺄﱠﻟ ُ‬
‫ﺤ ﱠﺪ َﺩﺓﹸ ﺍﻟﱠﱵ ﳜﻀَﻌﻮ ﹶﻥ ﳍﺎ ﺧُﻀﻮﻋﹰﺎ َﺣْﺘ ِﻤﱠﻴﹰﺎ ﻭﺁِﻟﱠﻴﹰﺎ‪ .‬ﻭﻫﺬ ِﻩ ﺍﺠﻤﻟﻤﻮﻋ ﹸﺔ ﹸﻛﻠﱡﻬَﺎ‬ ‫ﺤﺘُﻮ َﻣﺔﹸ ﺍﳌﹸ َ‬
‫ﺍ ﹶﳌ ْ‬
‫ﺖ‬‫َﺷ ْﻲ ٌﺀ ﻭﺍﺣ ٌﺪ‪ :‬ﺍﻟﻄﺒﻴﻌﺔﹸ‪ ،‬ﻭﺍﻹﻧﺴﺎﻥﹸ‪ ،‬ﻭﺍﻟﻌﻼﻗﺎﺕُ‪ ،‬ﻛﻠﱡﻬﺎ ﺷﻲ ٌﺀ ﻭﺍﺣﺪٌ‪ ،‬ﻭﻟﻴـﺴ ْ‬
‫ﻼ ﺑﻌﻀُﻬﺎ ﻋ ْﻦ ﺑﻌﺾﹴ‪ ،‬ﻓﺎﻹﻧﺴﺎ ﹸﻥ ﺗُ ْﻌَﺘَﺒﺮُ ﺍﻟﻄﺒﻴﻌ ﹸﺔ ﺟﺎﻧﹺﺒﹰﺎ ﻣ ْﻦ ﺷﺨﺼﱠﻴِﺘﻪِ‪،‬‬ ‫ﺃﺟﺰﺍ ًﺀ ﻣﻨﻔﺼ ﹰ‬
‫ﻚ ﻻ ﻳﺘﻄﻮﱠ ُﺭ ﺍﻹﻧﺴﺎ ﹸﻥ ﺇ ﱠﻻ ﻭﻫ َﻮ ُﻣ َﻌﻠﱠـ ٌﻖ‬ ‫ﺐ ﺍﻟﱠﺬﻱ ﳛ ِﻤﻠﹸﻪُ ﰲ ﺫﺍِﺗ ِﻪ‪ ،‬ﻭﻟﺬﻟ َ‬ ‫ﻭﻫ َﻲ ﺍﳉﺎﻧ ُ‬
‫ﺼﱠﻴِﺘ ِﻪ ﻭﻫ َﻮ ﺍﻟﻄﺒﻴﻌﺔﹸ‪ ،‬ﻷ ﱠﻥ ﺻﻠَﺘﻪُ ﺑﺎﻟﻄﺒﻴﻌ ِﺔ ﺻـﻠ ﹸﺔ ﺍﻟـﺸﻲ ِﺀ‬ ‫ﺐ ﻣ ْﻦ ﺷﺨ ِ‬ ‫ﻬﺑﺬﺍ ﺍﳉﺎﻧ ﹺ‬
‫ﻚ ﻳُﻌﺘ ُﱪ ﺍﺠﻤﻟﺘﻤ ُﻊ ﳎﻤﻮﻋ ﹰﺔ ﻭﺍﺣﺪ ﹰﺓ ﺗﺘﻄﻮﱠ ُﺭ ﻛﻠﱡﻬﺎ ﻣﻌﹰﺎ ﺗﻄﻮﱡﺭﹰﺃ ﻭﺍﺣـﺪﺍﹰ‪،‬‬ ‫ﺴﻪِ‪ ،‬ﻭﻟﺬﻟ َ‬ ‫ﺑﻨﻔ ِ‬
‫ﻚ ﹾﱂ ﺗﻜـ ْﻦ‬ ‫ﺏ‪ .‬ﻭﻟـﺬﻟ َ‬ ‫ﺴ ﱡﻦ ﰲ ﺍﻟﺪﻭﻻ ﹺ‬ ‫ﻚ ﻛﻤﺎ ﻳﺪﻭ ُﺭ ﺍﻟ ِ‬ ‫ﻭﻳﺪﻭ ُﺭ ﺍﻟﻔﺮ ُﺩ َﺗﺒَﻌﹰﺎ ﻟﺬﻟ َ‬
‫ﻋﻨ َﺪ ُﻫ ْﻢ ﺣﺮﻳﱠ ﹸﺔ ﻋﻘﻴﺪ ٍﺓ ﻟﻠﻔﺮﺩِ‪ ،‬ﻭﻻ ﺣﺮﱠﻳ ﹲﺔ ﺍﻗﺘﺼﺎﺩﱠﻳ ﹲﺔ‪ .‬ﻓﺎﻟﻌﻘﻴﺪ ﹸﺓ ﻣﻘﻴﱠﺪﹲﺓ ﲟـﺎ ﺗُﺮﹺﻳـﺪُﻩُ‬
‫ﺾ ﻣﺎ‬ ‫ﻀﹰﺎ ﺑﻌ َ‬ ‫ﺖ ﺍﻟﺪﻭﻟ ﹸﺔ ﺃْﻳ َ‬‫ﺍﻟﺪﻭﻟﺔﹸ‪ ،‬ﻭﺍﻻﻗﺘﺼﺎ ُﺩ ﻣﻘﱠﻴ ٌﺪ ﲟﺎ ﺗﺮﻳ ُﺪ ُﻩ ﺍﻟﺪﻭﻟﺔﹸ‪ ،‬ﻭﳍﺬﺍ ﻛﺎﻧ ِ‬
‫ﺖ ﺃﻧﻈﻤ ﹸﺔ ﺍﳊﻴﺎﺓِ‪ ،‬ﻭﺟُ ِﻌ ﹶﻞ ﺍﻟﻨﻈﺎ ُﻡ‬ ‫ُﻳ ﹶﻘﺪﱢ ُﺳ ُﻪ ﺍﳌﺒﺪﹸﺃ‪ .‬ﻭﻋ ْﻦ ﻫﺬ ِﻩ ﺍﻟﻔﻠﺴﻔ ِﺔ ﺍﳌﺎ ﱢﺩﻳـﱠ ِﺔ ﺍﻧﺒﺜﻘ ْ‬
‫ﺱ ﺍﻷ ﱠﻭﻝﹸ‪ ،‬ﻭﻫ َﻮ ﺍﳌﻈﻬ ُﺮ ﺍﻟﻌﺎ ﱡﻡ ﳉﻤﻴ ﹺﻊ ﺍﻷﻧﻈﻤ ِﺔ‪.‬‬ ‫ﻱ ﻫ َﻮ ﺍﻷﺳﺎ ُ‬ ‫ﺍﻻﻗﺘﺼﺎﺩ ﱡ‬
‫ﻚ ﻛﺎ ﹶﻥ ﺍﳌﺒﺪﹸﺃ ﺍﻻﺷﺘﺮﺍﻛ ﱡﻲ ﻭﻣﻨ ُﻪ ﺍﻟﺸﻴﻮﻋ ﱡﻲ ﳛﻤ ﹸﻞ ﻗﻴﺎﺩ ﹰﺓ ﻓﻜﺮﻳﱠـﺔﹰ‪،‬‬ ‫ﻭﻟﺬﻟ َ‬
‫ﻫ َﻲ ﺍﳌﺎﺩﱢﻳﱠ ﹸﺔ ﻭﺍﻟﺘﻄﻮﱡ ُﺭ ﺍﳌﺎ ﱢﺩﻱﱡ‪ ،‬ﻭﻋﻠﻰ ﺃﺳﺎﺳﻬﺎ ﳛ ﹸﻜ ُﻢ ﺑﺄْﻧ ِﻈ َﻤﺘِـﻪِ‪ ،‬ﻭﻳـﺪﻋﻮ ﳍـﺎ‪،‬‬
‫ﻭﳛﺎ ﹺﻭﻝﹸ ﺃ ﹾﻥ ُﻳ ﹶﻄﱢﺒ ﹶﻘﻬَﺎ ﰲ ﻛ ﱢﻞ ﻣﻜﺎ ٍﻥ‪.‬‬
‫ﻭﺃ ﱠﻣﺎ ﺍﻹﺳﻼ ُﻡ ﻓﻬ َﻮ ﻳﺒﱢﻴ ُﻦ ﺃ ﱠﻥ ﻭﺭﺍ َﺀ ﺍﻟﻜﻮ ِﻥ ﻭﺍﳊﻴﺎ ِﺓ ﻭﺍﻹﻧـﺴﺎ ِﻥ ﺧﺎﻟﻘـﹰﺎ‬
‫ﷲ ﻋَـ ﱠﺰ ﻭﺟَـﻞﱠ‪،‬‬ ‫ﻚ ﻛﺎ ﹶﻥ ﺃﺳﺎ ُﺳ ُﻪ ﺍﻻﻋﺘﻘﺎ َﺩ ﺑﻮﺟﻮ ِﺩ ﺍ ِ‬ ‫ﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﻟﺬﻟ َ‬ ‫ﺧﻠ ﹶﻘﻬَﺎ ﻫﻮ ﺍ ُ‬
‫ﺖ ﺍﻟﻨﺎﺣﻴ ﹶﺔ ﺍﻟﺮﻭﺣﱠﻴﺔﹶ‪ ،‬ﺃﻻ ﻭﻫ َﻲ ﻛﻮ ﹸﻥ ﺍﻹﻧﺴﺎ ِﻥ‬ ‫ﺖ ﻫﺬ ِﻩ ﺍﻟﻌﻘﻴﺪ ﹸﺓ ﻫ َﻲ ﺍﻟﱠﱵ َﻋﱠﻴَﻨ ِ‬ ‫ﻭﻛﺎﻧ ْ‬
‫‪٣٠‬‬
 ‫ﺖ ﺻﻠ ﹸﺔ ﺍﻟﻜﻮ ِﻥ ﺑﻮﺻ ِﻔ ِﻪ ﳐﻠﻮﻗـﺎﹰ‪،‬‬ ‫ﻭﺍﳊﻴﺎ ِﺓ ﻭﺍﻟﻜﻮ ِﻥ ﳐﻠﻮﻗ ﹰﺔ ﳋﺎﻟﻖﹴ‪ ،‬ﻭﻣ ْﻦ ﻫﻨﺎ ﻛﺎﻧ ْ‬
‫ﷲ‬‫ﷲ ﺍﳋﺎﻟﻖﹺ‪ ،‬ﻫ َﻲ ﺍﻟﻨﺎﺣﻴ ﹶﺔ ﺍﻟﺮﻭﺣﱠﻴ ﹶﺔ ﰲ ﺍﻟﻜﻮ ِﻥ‪ .‬ﻭﺻﻠ ﹸﺔ ﺍﳊﻴﺎ ِﺓ ﺍﳌﺨﻠﻮﻗـﺔِ‪ ،‬ﺑـﺎ ِ‬ ‫ﺑﺎ ِ‬
‫ﷲ ﺍﳋﺎﻟﻖﹺ‪،‬‬ ‫ﺍﳋﺎﻟﻖﹺ‪ ،‬ﻫ َﻲ ﺍﻟﻨﺎﺣﻴ ﹶﺔ ﺍﻟﺮﻭﺣﱠﻴ ﹶﺔ ﰲ ﺍﳊﻴﺎ ِﺓ‪ .‬ﻭﺻﻠ ﹸﺔ ﺍﻹﻧﺴﺎ ِﻥ ﺍﳌﺨﻠﻮﻕﹺ‪ ،‬ﺑﺎ ِ‬
‫ﺡ ﻫ َﻲ ﺇﺩﺭﺍ َﻙ ﺍﻹﻧﺴﺎ ِﻥ‬ ‫ﺖ ﺍﻟﺮﻭ ُ‬ ‫ﻫ َﻲ ﺍﻟﻨﺎﺣﻴ ﹶﺔ ﺍﻟﺮﻭﺣﱠﻴ ﹶﺔ ﰲ ﺍﻹﻧﺴﺎﻥِ‪ ،‬ﻭﻣ ْﻦ ﻫﻨﺎ ﻛﺎﻧ ِ‬
‫ﷲ ﺗﻌﺎﱃ‪.‬‬ ‫ﻟﺼﻠِﺘ ِﻪ ﺑﺎ ِ‬
‫ﺐ ﺃ ﹾﻥ ﻳﻘﺘ ﹺﺮ ﹶﻥ ﺑﺎﻹﳝﺎ ِﻥ ﹺﺑﻨُﺒُﻮﱠ ِﺓ ﳏ ﱠﻤ ٍﺪ ﻭﺭﺳـﺎﻟِﺘﻪِ‪ ،‬ﻭﺑـﺄ ﱠﻥ‬ ‫ﷲﳚ ُ‬ ‫ﻭﺍﻹﳝﺎ ﹸﻥ ﺑﺎ ِ‬
‫ﺖ ﺍﻟﻌﻘﻴـﺪ ﹸﺓ‬ ‫ﺐ ﺍﻹﳝﺎ ﹸﻥ ﺑﻜ ﱢﻞ ﻣﺎ ﺟﺎ َﺀ ﹺﺑ ِﻪ‪ .‬ﻭﳍـﺬﺍ ﻛﺎﻧـ ِ‬ ‫ﺍﻟﻘﺮﺁ ﹶﻥ ﻛﻼ ُﻡ ﺍﷲِ‪ ،‬ﻓﻴﺠ ُ‬
‫ﺐ ﺍﻹﳝﺎ ﹸﻥ ﺑ ِﻪ ﻭﻫ َﻮ ﺍﷲُ‪ ،‬ﻭﺗﻘـﻀﻲ‬ ‫ﺍﻹﺳﻼﻣﻴﱠ ﹸﺔ َﺗ ﹾﻘﻀِﻲ ﺑﺄﻧﱠ ُﻪ ﻳﻮﺟ ُﺪ ﻗﺒ ﹶﻞ ﺍﳊﻴﺎ ِﺓ ﻣﺎ ﳚ ُ‬
‫ﺑﺎﻹﳝﺎ ِﻥ ﲟﺎ ﺑﻌ َﺪ ﺍﳊﻴﺎ ِﺓ‪ ،‬ﻭﻫ َﻮ ﻳﻮ ُﻡ ﺍﻟﻘﻴﺎﻣﺔِ‪ ،‬ﻭﺑﺄ ﱠﻥ ﺍﻹﻧﺴﺎ ﹶﻥ ﰲ ﻫﺬ ِﻩ ﺍﳊﻴﺎ ِﺓ ﺍﻟـﺪﻧﻴﺎ‬
‫ﷲ ﻭﻧﻮﺍﻫﻴﻪِ‪ ،‬ﻭﻫﺬ ِﻩ ﻫ َﻲ ﺻﻠ ﹸﺔ ﺍﳊﻴﺎ ِﺓ ﲟﺎ ﻗﺒﻠﹶﻬﺎ‪ ،‬ﻭﻣﻘﻴﱠـ ٌﺪ ﺑﺎﶈﺎﺳـﺒ ِﺔ‬ ‫ُﻣ ﹶﻘﱠﻴ ٌﺪ ﺑﺄﻭﺍﻣ ﹺﺮ ﺍ ِ‬
‫ﺏ ﻫﺬ ِﻩ ﺍﻟﻨﻮﺍﻫﻲ‪ ،‬ﻭﻫﺬ ِﻩ ﻫ َﻲ ﺻﻠ ﹸﺔ ﺍﳊﻴـﺎ ِﺓ ﲟـﺎ‬ ‫ﻉ ﻫﺬ ِﻩ ﺍﻷﻭﺍﻣ ﹺﺮ ﻭﺍﺟﺘﻨﺎ ﹺ‬ ‫ﻋﻠﻰ ﺍﺗّﺒﺎ ﹺ‬
‫ﲔ ﺍﻟﻘﻴـﺎ ﹺﻡ‬ ‫ﷲ ﺣـ َ‬ ‫ﺻﹶﻠَﺘﻪُ ﺑـﺎ ِ‬
‫ﻚ ﻛﺎ ﹶﻥ ﺣﺘْﻤﹰﺎ ﻋﻠﻰ ﺍﳌﺴﻠ ﹺﻢ ﺃ ﹾﻥ ﻳُﺪ ﹺﺭ َﻙ ِ‬ ‫ﺑﻌ َﺪﻫَﺎ‪ ،‬ﻭﻟﺬﻟ َ‬
‫ﺝ ﺍﳌﺎ ﱠﺩ ِﺓ‬
‫ﻚ ﻫ َﻮ ﻣﻌﲎ ﻣﺰ ﹺ‬ ‫ﷲ ﻭﻧﻮﺍﻫﻴ ِﻪ‪ ،‬ﻭﻛﺎ ﹶﻥ ﺫﻟ َ‬ ‫ﺴﱢﻴ َﺮ ﺃﻋﻤﺎﹶﻟﻪُ ﺑﺄﻭﺍﻣ ﹺﺮ ﺍ ِ‬‫ﺑﺎﻷﻋﻤﺎﻝﹺ‪ ،‬ﹶﻓﻴُ َ‬
‫ﷲ‪ .‬ﻭﺍﻟﻐﺎﻳـ ﹸﺔ‬ ‫ﷲ ﻭﻧﻮﺍﻫﻴ ِﻪ ﻫ َﻲ ﹺﺭﺿْـﻮﺍ ﹸﻥ ﺍ ِ‬ ‫ﺡ ﻭﺍﻟﻐﺎﻳ ﹸﺔ ﻣ ْﻦ ﺗﺴﻴﲑﻫﺎ ﺑﺄﻭﺍﻣ ﹺﺮ ﺍ ِ‬ ‫ﺑﺎﻟﺮﻭ ﹺ‬
‫ﺤ ﱢﻘ ﹸﻘﻬَﺎ ﺍﻟﻌﻤ ﹸﻞ‪.‬‬
‫ﺍﳌﻘﺼﻮﺩ ﹸﺓ ﻣ َﻦ ﺍﻟﻘﻴﺎ ﹺﻡ ﻬﺑَﺎ ﻫ َﻲ ﺍﻟﻘﻴﻤ ﹸﺔ ﺍﻟﱠﱵ ُﻳ َ‬
‫ﻑ ﺍﻟﻌﻠﻴﺎ ﻟﺼﻴﺎﻧ ِﺔ ﺍﺠﻤﻟﺘﻤ ﹺﻊ ﻣ ْﻦ ﻭﺿ ﹺﻊ ﺍﻹﻧـﺴﺎﻥِ‪،‬‬ ‫ﻚ ﹾﱂ ﺗﻜ ﹺﻦ ﺍﻷﻫﺪﺍ ُ‬ ‫ﻭﻟﺬﻟ َ‬
‫ﷲ ﻭﻧﻮﺍﻫﻴﻪِ‪ ،‬ﻭﻫ َﻲ ﺛﺎﺑﺘ ﹲﺔ ﻻ ﺗﺘﻐﻴﱠ ُﺮ ﻭﻻ ﺗﺘﻄ ﱠﻮﺭُ‪ ،‬ﻓﺎﶈﺎﻓﻈ ﹸﺔ ﻋﻠﻰ‬ ‫ﺑ ﹾﻞ ﻫ َﻲ ﻣ ْﻦ ﺃﻭﺍﻣ ﹺﺮ ﺍ ِ‬
‫ﺲ ﺍﻹﻧﺴﺎﻥِ‪،‬‬ ‫ﻉ ﺍﻹﻧﺴﺎﻥِ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﻌﻘﻞﹺ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﻜﺮﺍﻣ ِﺔ ﺍﻹﻧﺴﺎﻧﱠﻴﺔِ‪ ،‬ﻭﻋﻠﻰ ﻧﻔ ﹺ‬ ‫ﻧﻮ ﹺ‬
‫ﻑ ُﻋﻠﹾﻴﺎ‬‫ﻭﻋﻠﻰ ﺍ ِﳌ ﹾﻠ ِﻜﱠﻴ ِﺔ ﺍﻟﻔﺮﺩﱠﻳﺔِ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﺪﻳ ﹺﻦ ﻭﻋﻠﻰ ﺍﻷ ْﻣﻦﹺ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﺪﻭﻟﺔِ‪ ،‬ﺃﻫﺪﺍ ٌ‬
‫ﺿ َﻊ ﻟﻠﻤﺤﺎﻓﻈ ِﺔ ﻋﻠﻴﻬـﺎ‬ ‫ﺤ ﹸﻘﻬَﺎ ﺍﻟﺘﻐﻴ ُﲑ ﻭﻻ ﺍﻟﺘﻄ ﱡﻮﺭُ‪َ ،‬ﻭ َﻭ َ‬ ‫ﺛﺎﺑﺘ ﹲﺔ ﻟﺼﻴﺎﻧ ِﺔ ﺍﺠﻤﻟﺘﻤﻊﹺ‪ ،‬ﻻ َﻳ ﹾﻠ َ‬
‫ﻑ‬
‫ﺕ ﻟﻠﻤُﺤﺎﻓﻈ ِﺔ ﻋﻠﻰ ﻫﺬ ِﻩ ﺍﻷﻫـﺪﺍ ِ‬ ‫ﺕ ﺻﺎﺭﻣﺔﹰ‪ ،‬ﻓﻮﺿ َﻊ ﺍﳊﺪﻭ َﺩ ﻭﺍﻟﻌﻘﻮﺑﺎ ِ‬ ‫ﻋﻘﻮﺑﺎ ٍ‬
‫ﻑ ﻭﺍﺟﹺﺒﺎﹰ‪ ،‬ﻷﻧﱠﻬﺎ ﺃﻭﺍﻣـ ُﺮ‬ ‫ﻚ ﻳُﻌَﺘﱪُ ﺍﻟﻘﻴﺎ ُﻡ ﺑﺎﶈﺎﻓﻈ ِﺔ ﻋﻠﻰ ﻫﺬ ِﻩ ﺍﻷﻫﺪﺍ ِ‬ ‫ﺍﻟﺜﺎﺑﺘﺔِ‪ ،‬ﻭﻟﺬﻟ َ‬
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 ‫ﺤﻘﱢ ُﻖ ِﻗﻴَﻤﹰﺎ ﻣﺎﺩﱠﻳ ﹰﺔ‪ .‬ﻭﻫﻜﺬﺍ ﻳﻘﻮ ُﻡ ﺍﳌﺴﻠ ُﻢ ﻭﺗﻘﻮ ُﻡ ﺍﻟﺪﻭﻟ ﹸﺔ‬ ‫ﻭﻧﻮﺍ ٍﻩ ﻣ َﻦ ﺍﷲِ‪ ،‬ﻻ ﻷﻧﱠﻬﺎ ُﺗ َ‬
‫ﷲ ﻭﻧﻮﺍﻫﻴ ِﻪ ﻷﻧﱠﻬﺎ ﻫ َﻲ ﺍﻟﱠﱵ ُﺗَﻨﻈﱢ ُﻢ ﺷﺆﻭ ﹶﻥ ﺍﻹﻧﺴﺎ ِﻥ‬ ‫ﺐ ﺃﻭﺍﻣ ﹺﺮ ﺍ ِ‬ ‫ﺴ َ‬ ‫ﲜﻤﻴ ﹺﻊ ﺍﻷﻋﻤﺎ ﹺﻝ َﺣ َ‬
‫ﷲ ﻭﻧﻮﺍﻫﻴ ِﻪ ﻫ َﻮ ﺍﻟﱠﺬﻱ ﻳﻮ ﹺﺟﺪُ ﺍﻟ ﹸﻄ َﻤ ﹾﺄﻧﹺﻴَﻨ ﹶﺔ‬ ‫ﺐ ﺃﻭﺍﻣ ﹺﺮ ﺍ ِ‬ ‫ﺴ َ‬ ‫ﻛﹸﻠﱠﻬَﺎ‪ ،‬ﻭﺍﻟﻘﻴﺎ ُﻡ ﺑﺎﻷﻋﻤﺎ ﹺﻝ َﺣ َ‬
‫ﺴ ِﺪ ﻭﺇﻋﻄﺎ َﺀﻩ ُﻣَﺘ َﻌﻪُ‪ ،‬ﺑ ﹾﻞ‬ ‫ﳉَ‬ ‫ﻉﺍﹶ‬ ‫ﺖ ﺇﺷﺒﺎ َ‬ ‫ﺖ ﺍﻟﺴﻌﺎﺩ ﹸﺓ ﻟﻴﺴ ْ‬ ‫ﻋﻨ َﺪ ﺍﳌﺴﻠ ﹺﻢ‪ .‬ﻭﻣ ْﻦ ﻫﻨﺎ ﻛﺎﻧ ِ‬
‫ﷲ ﺳﺒﺤﺎَﻧﻪُ ﻭﺗﻌﺎﱃ‪.‬‬ ‫ﻫ َﻲ ﺇﺭﺿﺎ ُﺀ ﺍ ِ‬
‫ﺕ ﺍﻟﻌﻀﻮﻳﱠ ﹸﺔ ﻭﺍﻟﻐﺮﺍِﺋ ُﺰ ﻓﻘ ْﺪ َﻧ ﱠﻈ َﻤﻬَﺎ ﺍﻹﺳﻼ ُﻡ ﺗﻨﻈﻴﻤﹰﺎ ﻳـﻀﻤ ُﻦ‬ ‫ﺃ ﱠﻣﺎ ﺍﳊﺎﺟﺎ ُ‬
‫ﻉ‪ ،‬ﺃ ْﻭ َﺟ ْﻮ َﻋ ٍﺔ ﺭُﻭﺣﻴﱠـﺔٍ‪،‬‬ ‫ﻉ ﲨﻴ ﹺﻊ َﺟ ْﻮﻋَﺎِﺗﻬَﺎ‪ ،‬ﻣ ْﻦ ﺟﻮﻋ ِﺔ َﻣ ِﻌ َﺪﺓٍ‪ ،‬ﺃ ْﻭ ﺟﻮﻋ ِﺔ َﻧ ْﻮ ﹴ‬ ‫ﺇﺷﺒﺎ َ‬
‫ﺖ‬ ‫ﺏ ﺑﻌـﺾﹴ‪ ،‬ﻭﻻ ﹺﺑ ﹶﻜﺒْـ ِ‬ ‫ﻀﻬَﺎ ﻋﻠﻰ ﺣﺴﺎ ﹺ‬ ‫ﻉ ﺑﻌ ِ‬ ‫ﻚ‪ .‬ﻭﻟﻜ ْﻦ ﻻ ﺑﺈﺷﺒﺎ ﹺ‬ ‫ﺃ ْﻭ ﻏ ﹺﲑ ﺫﻟ َ‬
‫ﺴ ﹶﻘ َﻬﺎ ﲨﻴ َﻌﻬَـﺎ ﻭﺃﺷْـَﺒ َﻌﻬَﺎ‬ ‫ﻕ ﺑﻌﺾﹴ‪ ،‬ﻭﻻ ﺑﺈﻃﻼﻗِﻬﺎ ﲨﻴ ِﻌﻬَﺎ‪ ،‬ﺑ ﹾﻞ َﻧ ﱠ‬ ‫ﻀﻬَﺎ ﻭﺇﻃﻼ ﹺ‬ ‫ﺑﻌ ِ‬
‫ﲔ‬ ‫ﲨﻴ َﻌﻬَﺎ ﺑﻨﻈﺎ ﹴﻡ ﺩﻗﻴﻖﹴ‪ ،‬ﳑﱠﺎ ﻳﻬﻴ ﹸﺊ ﻟﻺﻧﺴﺎ ِﻥ ﺍﳍﻨﺎﺀ ﹶﺓ ﻭﺍﻟ َﺮﻓﹶﺎﻩَ‪ ،‬ﻭﳛـﻮ ﹸﻝ ﺑﻴﻨَـ ُﻪ ﻭﺑـ َ‬
‫ﺿ ﹺﻮﱠﻳ ِﺔ ﺍﻟﻐﺮﺍﺋ ﹺﺰ‪.‬‬
‫ﺱ ﺇﱃ َﺩ ْﺭ ِﻙ ﺍﳊﻴﻮﺍ ِﻥ ﹺﺑ ﹶﻔ ْﻮ َ‬ ‫ﺍﻻْﻧِﺘﻜﹶﺎ ﹺ‬
‫ﻼ ﻏـ َﲑ‬ ‫ﻭﻟﻀﻤﺎ ِﻥ ﻫﺬﺍ ﺍﻟﺘﻨﻈﻴﻢﹺ‪ ،‬ﻳَﻨﻈﺮُ ﺍﻹﺳﻼ ُﻡ ﻟﻠﺠﻤﺎﻋ ِﺔ ﺑﺎﻋﺘﺒﺎ ﹺﺭﻫَﺎ ﻛﹸ ﹰ‬
‫ﺠ ﱠﺰﺃٍ‪ ،‬ﻭﻳﻨ ﹸﻈ ُﺮ ﻟﻠﻔﺮ ِﺩ ﺑﺎﻋﺘﺒﺎ ﹺﺭ ِﻩ ُﺟﺰْﺀﹰﺍ ﻣ ْﻦ ﻫﺬ ِﻩ ﺍﳉﻤﺎﻋ ِﺔ ﻏ َﲑ ﻣﻨﻔﺼ ﹴﻞ ﻋﻨْﻬﺎ‪ .‬ﻭﻟ ِﻜ ﱠﻦ‬ ‫ُﻣ َ‬
‫ﺴ ﱢﻦ ﰲ ﺍﻟﺪﻭﻻﺏﹺ‪،‬‬ ‫ﻛﻮَﻧﻪُ ُﺟﺰْﺀﹰﺍ ﻣ َﻦ ﺍﳉﻤﺎﻋ ِﺔ ﻻ ﻳﻌﲏ ﺃ ﱠﻥ ﺟُ ْﺰِﺋﱠﻴَﺘﻪُ ﻫﺬ ِﻩ ﹶﻛﺠُ ْﺰِﺋﱠﻴ ِﺔ ﺍﻟ ِ‬
‫ﻚ ُﻋﻨﹺـ َﻲ‬ ‫ﺴﻢﹺ‪ ،‬ﻭﻟـﺬﻟ َ‬ ‫ﺑ ﹾﻞ ﻳﻌﲏ ﺃﻧﱠ ُﻪ ُﺟ ْﺰ ٌﺀ ﻣ ْﻦ ﹸﻛﻞﱟ‪ ،‬ﻛﻤﺎ ﺃ ﱠﻥ ﺍﻟﻴ َﺪ ﺟﺰ ٌﺀ ﻣ َﻦ ﺍﳉِـ ْ‬
‫ﺚ‬‫ﻼ ﻋﻨﻬَﺎ‪ ،‬ﲝﻴـ ﹸ‬ ‫ﺍﻹﺳﻼ ُﻡ ﻬﺑﺬﺍ ﺍﻟﻔﺮ ِﺩ ﺑﻮﺻ ِﻔ ِﻪ ﺟُ ْﺰ َﺀﹰﺍ ﻣ َﻦ ﺍﳉﻤﺎﻋﺔِ‪ ،‬ﻻ ﻓﺮﺩﹰﺍ ﻣﻨﻔﺼ ﹰ‬
‫ﺖ ﺑﺎﳉﻤﺎﻋـ ِﺔ‬ ‫ﺲ ﺍﻟﻮﻗ ِ‬ ‫ُﺗ َﺆﺩﱢﻱ ﻫﺬ ِﻩ ﺍﻟﻌﻨﺎﻳ ﹸﺔ ﻟﻠﻤﺤﺎﻓﻈ ِﺔ ﻋﻠﻰ ﺍﳉﻤﺎﻋﺔِ‪ ،‬ﻭﻋُﹺﻨ َﻲ ﰲ ﻧﻔ ﹺ‬
‫ﻛﻼ ﻣُ ﹶﻜ ﱠﻮَﻧﹰﺎ ﻣ ْﻦ ﺃﺟﺰﺍ ٍﺀ ﻫ ُﻢ ﺍﻷﻓﺮﺍ ُﺩ‬ ‫ﺲ ﻟ ُﻪ ﺃﺟﺰﺍ ٌﺀ ﺑ ﹾﻞ ﺑﻮﺻ ِﻔﻬَﺎ ًّ‬ ‫ﻼ ﻟﻴ َ‬‫ﻻ ﺑﻮﺻ ِﻔﻬَﺎ ﻛ ﹰ‬
‫ﺚ ُﺗ َﺆﺩﱢﻱ ﻫﺬ ِﻩ ﺍﻟﻌﻨﺎﻳ ﹸﺔ ﺇﱃ ﺍﶈﺎﻓﻈ ِﺔ ﻋﻠﻰ ﻫﺆﻻ ِﺀ ﺍﻷﻓﺮﺍ ِﺩ ﻛﺄﺟﺰﺍﺀٍ‪ ،‬ﻗﺎ ﹶﻝ ﺻـﻠﱠﻰ‬ ‫ﲝﻴ ﹸ‬
‫ﷲ ﻭﺍﻟﻮَﺍِﻗ ﹺﻊ ِﻓْﻴﻬَﺎ ﹶﻛ َﻤﺜﹶـ ﹺﻞ‬ ‫ﷲ ﻋﻠﻴ ِﻪ ﻭﻋﻠﻰ ﺁِﻟ ِﻪ ﻭ َﺳﻠﱠ َﻢ‪َ » :‬ﻣﹶﺜﻞﹸ ﺍﻟﻘﹶﺎِﺋ ﹺﻢ َﻋﻠﹶﻰ ﺣُﺪُ ْﻭ ِﺩ ﺍ ِ‬ ‫ﺍُ‬
‫ﺏ َﺑ ْﻌﻀُﻬُ ْﻢ ﹶﺃﻋْﻼﻫَﺎ ﻭَﺑ ْﻌﻀُﻬُ ْﻢ ﹶﺃ ْﺳ ﹶﻔﹶﻠﻬَﺎ‪ ،‬ﹶﻓﻜﹶـﺎ ﹶﻥ‬ ‫ﹶﻗ ْﻮ ﹴﻡ ﺍ ْﺳَﺘ َﻬﻤُﻮﺍ َﻋﻠﹶﻰ َﺳ ِﻔْﻴَﻨ ٍﺔ ﹶﻓﹶﺄﺻَﺎ َ‬
‫ﺍﱠﻟﺬِﻳ َﻦ ﰲ ﹶﺃ ْﺳ ﹶﻔِﻠﻬَﺎ ﺇﺫﹶﺍ ﺍ ْﺳَﺘ ﹶﻘﻮْﺍ ِﻣ َﻦ ﺍ ﹶﳌﺎ ِﺀ َﻣ ﱡﺮﻭْﺍ َﻋﻠﹶﻰ َﻣ ْﻦ ﹶﻓ ْﻮﹶﻗ ُﻬﻢْ‪ ،‬ﹶﻓﻘﹶﺎﹸﻟﻮْﺍ‪ :‬ﻟﹶـ ْﻮ ﹶﺃﻧﱠـﺎ‬
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 ‫ﺼْﻴﹺﺒﻨَﺎ َﺧ ْﺮﹶﻗﹰﺎ ﻭﹶﻟ ْﻢ ﻧُ ْﺆ ِﺫ َﻣ ْﻦ ﹶﻓ ْﻮﹶﻗﻨَﺎ‪ ،‬ﹶﻓﹺﺈ ﹾﻥ َﺗ َﺮ ﹸﻛ ْﻮ ُﻫ ْﻢ َﻭﻣَﺎ ﹶﺃﺭَﺍ ُﺩﻭْﺍ َﻫﹶﻠﻜﹸـﻮْﺍ‬
‫َﺧ َﺮ ﹾﻗﻨَﺎ ﰲ َﻧ ِ‬
‫ﺠﻮﺍ َﺟ ِﻤْﻴ َﻌﹰﺎ«‪.‬‬ ‫ﺠﻮﺍ ﻭَﻧ َ‬ ‫َﺟ ِﻤْﻴ َﻌﺎﹰ‪َ ،‬ﻭﹺﺇ ﹾﻥ ﹶﺃ َﺧ ﹸﺬﻭْﺍ َﻋﻠﹶﻰ ﹶﺃْﻳ ِﺪْﻳ ﹺﻬ ْﻢ َﻧ َ‬
‫ﻭﻫﺬ ِﻩ ﺍﻟَﻨ ﹾﻈ َﺮﺓﹸ ﻟﻠﺠﻤﺎﻋـ ِﺔ ﻭﺍﻟﻔـﺮ ِﺩ ﻫـ َﻲ ﺍﻟﱠـﱵ ﲡﻌـ ﹸﻞ ﻟﻠﻤﺠﺘﻤـ ﹺﻊ‬
‫ﺻﺎﹰ‪ ،‬ﻷ ﱠﻥ ﻫﺆﻻ ِﺀ ﺍﻷﻓﺮﺍ َﺩ ﻭﻫ ْﻢ ﺃﺟﺰﺍ ٌﺀ ﻣ َﻦ ﺍﳉﻤﺎﻋـ ِﺔ ﻻ ﺑُـ ﱠﺪ ﻣِـ ْﻦ‬ ‫ﻣﻔﻬﻮﻣﹰﺎ ﺧﺎ ﱠ‬
‫ﺴَﺒﻬَﺎ‪ ،‬ﻭﺃ ﹾﻥ ﻳﻜـﻮ ﹶﻥ ﳍـ ْﻢ‬ ‫ﺃ ﹾﻥ ﺗﻜﻮ ﹶﻥ ﻟﺪﻳ ﹺﻬ ْﻢ ﺃﻓﻜﺎ ٌﺭ ﺗَـ ْﺮﹺﺑ ﹸﻄ ُﻬﻢْ‪ ،‬ﻳﻌﻴـﺸﻮ ﹶﻥ ﺣَـ َ‬
‫ﺴﹺﺒﻬَﺎ‪ ،‬ﻭﺃ ﹾﻥ ﻳﻜـﻮ ﹶﻥ ﳍـ ْﻢ ﻧﻈـﺎ ٌﻡ‬ ‫ﻣﺸﺎﻋ ُﺮ ﻭﺍﺣﺪﹲﺓ ﻳﺘﺄﺛﱠﺮﻭ ﹶﻥ ﻬﺑﺎ ﻭﻳﻨﺪِﻓﻌُﻮ ﹶﻥ ﲝـ َ‬
‫ﻭﺍﺣ ٌﺪ ﻳﻌﺎِﻟﺞُ ﻣﺸﺎﻛ ﹶﻞ ﺣﻴﺎ ِﻬﺗ ْﻢ ﲨﻴ َﻌﻬَﺎ‪ .‬ﻭﻣ ْﻦ ﻫﻨﺎ ﻛﺎ ﹶﻥ ﺍﺠﻤﻟﺘﻤـ ُﻊ ُﻣ َﺆﱠﻟﻔﹶـﹰﺎ ﻣـ َﻦ‬
‫ﺍﻹﻧﺴﺎ ِﻥ ﻭﺍﻷﻓﻜﺎ ﹺﺭ ﻭﺍﳌﺸﺎﻋ ﹺﺮ ﻭﺍﻷﻧﻈﻤ ِﺔ‪ .‬ﻭﻛﺎﻥ ﺍﻹﻧـﺴﺎﻥ ﻣُ ﹶﻘﻴﱠـﺪﹰﺍ ﰲ ﺍﳊﻴـﺎ ِﺓ‬
‫ﻬﺑﺬﻩ ﺍﻷﻓﻜﺎ ﹺﺭ ﻭﺍﳌﺸﺎﻋ ﹺﺮ ﻭﺍﻷﻧﻈﻤ ِﺔ‪ .‬ﻭﻟﺬﻟﻚ ﻛﺎ ﹶﻥ ﺍﳌـﺴﻠ ُﻢ ﰲ ﺍﳊﻴـﺎ ِﺓ ُﻣ ﹶﻘﻴﱠـ َﺪﹰﺍ‬
‫ﺕ ُﻣ ﹾﻄﹶﻠﻘﹶـﹰﺎ‪ .‬ﻓﺎﻟﻌﻘﻴـﺪ ﹸﺓ ﻟﻠﻤـﺴﻠ ﹺﻢ‬ ‫ﺲ ﻟـ ُﻪ ﺣ ﱢﺮﻳﱠـﺎ ٌ‬ ‫ﰲ ﻛ ﱢﻞ ﺷﻲ ٍﺀ ﺑﺎﻹﺳﻼ ﹺﻡ ﻭﻟﻴ َ‬
‫ﻚ ُﻳ ْﻌَﺘﺒَـ ُﺮ ﺍ ْﺭﺗِـﺪَﺍﺩُﻩُ ﺟﺮﳝـ ﹰﺔ‬ ‫ﺖ ﻣُ ﹾﻄﹶﻠ ﹶﻘ ﹰﺔ‪ .‬ﻭﻟـﺬﻟ َ‬ ‫ﻣﻘﻴﱠﺪﹲﺓ ﲝﺪﻭ ِﺩ ﺍﻹﺳﻼ ﹺﻡ ﻭﻟﻴﺴ ْ‬
‫ﻛﱪﻯ ﻳﺴﺘﺤ ﱡﻖ ﻋﻠﻴﻬﺎ ﺍﻟﻘﺘ ﹸﻞ ﺇ ﹾﻥ ﹾﱂ ﻳﺮﺟـ ْﻊ‪ .‬ﻭﺍﻟﻨﺎﺣﻴـ ﹸﺔ ﺍﻟﺸﺨـﺼﻴﱠ ﹸﺔ ﻣﻘﻴﱠـﺪﹲﺓ‬
‫ﻚ ﻛﺎ ﹶﻥ ﺍﻟ ﹺﺰﻧَﺎ ﺟﺮﳝ ﹰﺔ ﻳُﻌﺎﹶﻗﺐُ ﻋﻠْﻴﻬَـﺎ‪ ،‬ﺩﻭ ﹶﻥ َﺭﹾﺃﻓﹶـ ٍﺔ ﻣـ َﻊ‬ ‫ﺑﻨﻈﺎ ﹺﻡ ﺍﻹﺳﻼﻡﹺ‪ ،‬ﻭﻟﺬﻟ َ‬
‫ﺏ‬‫ﺍﻟﺘــﺸﻬ ﹺﲑ‪ ،t⎦⎫ÏΖÏΒ÷σßϑø9$# z⎯ÏiΒ ×πxÍ←!$sÛ $yϑåκu5#x‹tã ô‰pκô¶uŠø9uρ :‬ﻭﻛــﺎ ﹶﻥ ﺷُــ ْﺮ ُ‬
‫ﺐ ﻋﻠﻴﻬـﺎ‪ ،‬ﻭﻛـﺎ ﹶﻥ ﺍﻻ ْﻋﺘِـﺪَﺍﺀُ ﻋﻠـﻰ ﺁﺧَـ ﹺﺮﻳ َﻦ ﺟﺮﳝـ ﹰﺔ‬ ‫ﳋ ْﻤ ﹺﺮ ﺟﺮﳝ ﹰﺔ ﻳُﻌﺎﻗ ُ‬ ‫ﺍﹶ‬
‫ﻑ ﹶﺃ ْﻭ ﻗﺘـ ﹴﻞ ﺃ ْﻭ ﻣـﺎ ﺷـﺎَﺑ َﻪ ﺫﻟـﻚَ‪،‬‬ ‫ﻑ ﻫﺬﺍ ﺍﻻﻋﺘﺪﺍ ِﺀ ﻣ ْﻦ ﹶﻗ ﹾﺬ ٍ‬ ‫ﺨَﺘِﻠﻒُ ﺑﺎ ْﺧﺘِﻼ ِ‬ ‫َﺗ ْ‬
‫ﺡ ﻟﻠﻔـﺮ ِﺩ‬ ‫ﺏ ﺍﻟﱠـﱵ ﺃﺑـﺎ َ‬ ‫ﺸ ْﺮﻉﹺ‪ ،‬ﻭﺑﺎﻷﺳْـﺒَﺎ ﹺ‬ ‫ﻭﺍﻟﻨﺎﺣﻴ ﹸﺔ ﺍﻻﻗﺘﺼﺎﺩﻳﱠ ﹸﺔ ﻣﻘﻴﱠﺪﹲﺓ ﺑﺎﻟـ َ‬
‫ﻉ‬
‫ﻚ ﻬﺑَﺎ‪ ،‬ﻭ َﲝﻘِﻴ ﹶﻘ ِﺔ ﻫـﺬ ِﻩ ﺍ ِﳌ ﹾﻠ ِﻜﻴﱠـ ِﺔ ﺍﻟﻔﺮﺩﻳـ ِﺔ ﻣـﻦ ﺃﱠﻧﻬَـﺎ ﹺﺇ ﹾﺫﻥﹸ ﺍﻟـﺸَﺎ ﹺﺭ ﹺ‬ ‫ﺍﻟَﺘ َﻤﻠﱡ َ‬
‫ﺝ ﻋـ ْﻦ ﻫـﺬ ِﻩ ﺍﻟﻘﹸﻴُـﻮ ِﺩ ﺟﺮﳝـ ﹰﺔ ﲣﺘﻠـ ُ‬
‫ﻒ‬ ‫ﻉ ﺑﺎﻟ َﻌْﻴ ﹺﻦ‪ .‬ﻭﻛﺎ ﹶﻥ ﺍﳋـﺮﻭ ُ‬ ‫ﺑﺎﻻْﻧِﺘﻔﹶﺎ ﹺ‬
‫ﻚ‪.‬‬ ‫ﺐ ﺃ ْﻭ ﻣـﺎ ﺷـﺎ ﹶﻛ ﹶﻞ ﺫﻟـ َ‬ ‫ﺝ ﻣ ْﻦ َﺳ ْﹺﺮﹶﻗ ٍﺔ ﺃ ْﻭ َﻧﻬْـ ﹴ‬ ‫ﻉ ﻫﺬﺍ ﺍﳋﺮﻭ ﹺ‬ ‫ﻑ َﻧ ْﻮ ﹺ‬ ‫ﺑﺎﺧﺘﻼ ِ‬
‫ﻆ ﻫـﺬ ِﻩ ﺍﳉﻤﺎﻋـ ﹶﺔ ﻭﻫـﺬﺍ ﺍﻟﻔـﺮﺩَ‪،‬‬ ‫ﺤﻔﹶـ ﹸ‬ ‫ﻭﳍﺬﺍ ﻛﺎ ﹶﻥ ﻻ ُﺑﺪﱠ ﻣ َﻦ ﺍﻟﺪﻭﻟ ِﺔ ﺍﻟﱠﱵ َﺗ ْ‬
‫ﻭُﺗ ﹶﻄﺒﱢ ُﻖ ﺍﻟﻨﻈﺎ َﻡ ﻋﻠﻰ ﺍﺠﻤﻟﺘﻤﻊﹺ‪ ،‬ﻭﻛﺎ ﹶﻥ ﻻ ﺑُـ ﱠﺪ ﻣـ ْﻦ ﺗَـ ﹾﺄِﺛ ﹺﲑ ﺍﳌﺒـﺪِﺃ ﰲ ُﻣ ْﻌَﺘَﻨﻘِـ ِﻪ‬
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 ‫ﻚ ﻛـﺎ ﹶﻥ ﺍﳌﺒـﺪﹸﺃ‬ ‫ﺴ ﹺﻬ ْﻢ‪ .‬ﻭﻟـﺬﻟ َ‬ ‫ﺱ ﺃْﻧﻔﹸـ ِ‬
‫ﳊ ﹾﻔﻆﹸ ﻃﺒﻴﻌﱠﻴﹰﺎ ﺁﺗِﻴﹰﺎ ﻣ ْﻦ ِﻗَﺒ ﹺﻞ ﺍﻟﻨﺎ ﹺ‬‫ﻟِﻴﻜﻮ ﹶﻥ ﺍ ِ‬
‫ﺖ ﺍﻟـﺴِﻴﺎﺩ ﹸﺓ‬ ‫ﻫ َﻮ ﺍﻟﱠﺬﻱ ُﻳ ﹶﻘﻴﱢ ُﺪ ﻭﳛﻔﻆﹸ‪ ،‬ﻭﺍﻟﺪﻭﻟ ﹸﺔ ﻫـ َﻲ ﺍ ﹸﳌَﻨﻔﱢـ ﹶﺬ ﹶﺓ‪ .‬ﻭﳍـﺬﺍ ﻛﺎﻧـ ِ‬
‫ﺖ ﺍﻟ ـﺴُ ﹾﻠ ﹶﻄﺔﹸ ﻟﻸ ﱠﻣـ ِﺔ‬ ‫ﻸ ﱠﻣـﺔِ‪ ،‬ﻭﺇ ﹾﻥ ﻛﺎﻧـ ِ‬ ‫ﺖ ﻟﻠﺪﻭﻟ ـ ِﺔ ﻭﻻ ِﻟ ُ‬ ‫ـﺴ ْ‬ ‫ﻉ ﻭﻟﻴـ‬ ‫ـﺸﺮ ﹺ‬ ‫ﻟﻠـ‬
‫ﺖ ﻃﺮﻳﻘ ﹸﺔ ﺗﻨﻔﻴـ ِﺬ ﺍﻟﻨﻈـﺎ ﹺﻡ ﻫـ َﻲ ﺍﻟﺪﻭﻟـ ﹶﺔ‬ ‫ﻭ َﻣ ﹾﻈ َﻬ ُﺮﻫَﺎ ﰲ ﺍﻟﺪﻭﻟﺔِ‪ ،‬ﻭﻣ ْﻦ ﻫﻨﺎ ﻛﺎﻧ ْ‬
‫ﷲ ﰲ ﺍﻟﻔـﺮ ِﺩ ﺍﳌـﺆﻣ ﹺﻦ ِﻟَﻴﻘﹸـﻮ َﻡ ﺑﺄﺣﻜـﺎ ﹺﻡ‬ ‫ﻭﺇ ﹾﻥ ﻛﺎ ﹶﻥ ﺍﻻﻋﺘﻤﺎ ُﺩ ﻋﻠﻰ َﺗﻘﹾـﻮَﻯ ﺍ ِ‬
‫ﺍﻹﺳﻼ ﹺﻡ‪ .‬ﻭﻋﻠﻴ ِﻪ ﻛﺎ ﹶﻥ ﻻ ُﺑﺪﱠ ﻣ َﻦ ﺍﻟﺘﺸﺮﻳ ﹺﻊ ﺍﻟﱠﺬﻱ ُﺗَﻨﻔﱢـ ﹸﺬ ُﻩ ﺍﻟﺪﻭﻟـﺔﹸ‪ ،‬ﻭﺍﻟَﺘ ْﻮﺟﹺﻴـ ِﻪ‬
‫ﷲ‪ .‬ﻭﻣـ ْﻦ ﻫﻨـﺎ ﻛـﺎ ﹶﻥ ﺍﻹﺳـﻼ ُﻡ‬ ‫ﻟﻠﻔﺮ ِﺩ ﺍﳌﺆﻣ ﹺﻦ ِﻟﻴَُﻨ ﱢﻔ ﹶﺬ ﺍﻹﺳﻼ َﻡ ﺑﺪﺍﻓ ﹺﻊ ﺗﻘﻮﻯ ﺍ ِ‬
‫ﺲ ﻫـﺬ ِﻩ‬ ‫ﻋﻘﻴﺪ ﹰﺓ ﻭﺃﻧﻈﻤﺔﹰ‪ ،‬ﻭﻛﺎ ﹶﻥ ﻣﺒﺪﹸﺃ ﺍﻹﺳﻼ ﹺﻡ ﻓﻜـﺮ ﹰﺓ ﻭﻃﺮﻳﻘـ ﹰﺔ ﻣـ ْﻦ ﺟﹺـْﻨ ﹺ‬
‫ﺖ ﺣـﻀﺎ َﺭﺗُﻪُ ﻃِـﺮَﺍ َﺯﹰﺍ‬ ‫ﺍﻟﻔﻜﺮﺓِ‪ ،‬ﻭﻛﺎ ﹶﻥ ﻧﻈﺎ ُﻣ ُﻪ ﻣﻨﺒﺜﻘﹰﺎ ﻋـ ْﻦ ﻋﻘﻴ َﺪﺗِـﻪِ‪ ،‬ﻭﻛﺎﻧـ ْ‬
‫ﺖ ﻃﺮﻳ ﹶﻘﺘُﻪُ ﰲ َﺣ ْﻤ ﹺﻞ ﺍﻟـﺪﻋﻮ ِﺓ ﺃ ﹾﻥ ُﻳ ﹶﻄﺒﱠـ َﻖ ﻣـ ْﻦ ﻗﺒـ ﹺﻞ‬ ‫ﻣﻌﻴﱠﻨﹰﺎ ﰲ ﺍﳊﻴﺎ ِﺓ‪ .‬ﻭﻛﺎﻧ ْ‬
‫ﺱ ِﻟ ﹶﻔﻬْـ ﹺﻢ‬
‫ﺤ َﻤ ﹶﻞ ﻗﻴﺎﺩ ﹰﺓ ﻓﻜﺮﱠﻳ ﹰﺔ ﺇﱃ ﺍﻟﻌﺎﱂﹺ‪ ،‬ﺗﻜـﻮ ﹸﻥ ﻫـ َﻲ ﺍﻷﺳـﺎ َ‬ ‫ﺍﻟﺪﻭﻟﺔِ‪ ،‬ﻭﺃ ﹾﻥ ﻳُ ْ‬
‫ﻧﻈﺎ ﹺﻡ ﺍﻹﺳﻼ ﹺﻡ ﻭﺍﻟﻌﻤ ﹺﻞ ﺑﻪِ‪ ،‬ﻭﻛﺎ ﹶﻥ ﺍﻟﻌﻤ ﹸﻞ ﺑ ِﻪ ﰲ ﺍﳉﻤﺎﻋ ِﺔ ﺍﻟﱠـﱵ ﲢﻜﹸـ ُﻢ ﺑﻨﻈـﺎ ﹺﻡ‬
‫ﺍﻹﺳﻼﻡﹺ‪ ،‬ﻧﺸْﺮﹰﺍ ﻟﻠﺪﻋﻮ ِﺓ ﺍﻹﺳﻼﻣﱠﻴﺔِ‪ ،‬ﻷ ﱠﻥ ﺗﻄﺒﻴ َﻖ ﻧﻈﺎ ﹺﻡ ﺍﻹﺳـﻼ ﹺﻡ ﻋﻠـﻰ ﻏـ ﹺﲑ‬
‫ﺱ ﻳﻌﺘ ُﱪ ﻣ َﻦ ﺍﻟﻄﺮﻳﻘ ِﺔ ﺍﻟﻌﻤﻠﱠﻴ ِﺔ ﻟﻠـﺪﻋﻮﺓِ‪ ،‬ﻓﻘـ ْﺪ ﻛـﺎ ﹶﻥ ﳍـﺬﺍ‬ ‫ﲔ ﻣ َﻦ ﺍﻟﻨﺎ ﹺ‬‫ﺍﳌﺴﻠﻤ َ‬
‫ﻑ‪.‬‬
‫ﺍﻟﺘﻄﺒﻴ ﹺﻖ ﺍﻷﺛ ُﺮ ﺍﻷﻛ ُﱪ ﰲ ﺇﳚﺎ ِﺩ ﻫﺬﺍ ﺍﻟﻌﺎ ﹺﱂ ﺍﻹﺳﻼﻣ ﱢﻲ ﺍﳌﹸَﺘﺮَﺍﻣِﻲ ﺍﻷ ﹾﻃﺮَﺍ ِ‬
‫ﺉ ﺍﳌﻮﺟﻮﺩ ﹶﺓ ﰲ ﺍﻟﻌﺎ ﹺﱂ ﺛﻼﺛـ ﹲﺔ ﻫـ َﻲ ﺍﻟﺮﺃﲰﺎﻟﻴﱠـﺔﹸ‪،‬‬ ‫ﺻﻞﹸ ﺃ ﱠﻥ ﺍﳌﺒﺎﺩ َ‬ ‫ﻭﺍﳊﺎ ِ‬
‫ﺚ ﻫ َﻮ ﺍﻹﺳﻼﻡُ‪ ،‬ﻭﻟﻜ ﱢﻞ ﻭﺍﺣ ٍﺪ ﻣـ ْﻦ‬ ‫ﻭﺍﻻﺷﺘﺮﺍﻛﱠﻴ ﹸﺔ ﻭﻣﻨْﻬﺎ ﺍﻟﺸﻴﻮﻋﱠﻴﺔﹸ‪ ،‬ﻭﺍﳌﺒﺪﹸﺃ ﺍﻟﺜﺎﻟ ﹸ‬
‫ﺱ ﻷﻋﻤﺎ ﹺﻝ ﺍﻹﻧﺴﺎ ِﻥ ﰲ ﺍﳊﻴﺎﺓِ‪،‬‬
‫ﺉ ﻋﻘﻴﺪﹲﺓ ﺗﻨﺒﺜ ُﻖ ﻋْﻨﻬَﺎ ﺃْﻧ ِﻈ َﻤُﺘﻪُ‪ ،‬ﻭﻟ ُﻪ ِﻣ ﹾﻘﻴَﺎ ٌ‬‫ﻫﺬ ِﻩ ﺍﳌﺒﺎﺩ ﹺ‬
‫ﺻ ﹲﺔ ﻟﻠﻤﺠﺘﻤﻊﹺ‪ ،‬ﻭﻃﺮﻳﻘ ﹲﺔ ﻟﺘﻨﻔﻴ ِﺬ ﺍﻟﻨﻈﺎ ﹺﻡ‪.‬‬ ‫ﻭﻧﻈﺮﹲﺓ ﺧﺎ ﱠ‬
‫ﺻ ﹸﻞ ﺍﻷﺷﻴﺎﺀِ‪،‬‬
‫ﺚ ﺍﻟﻌﻘﻴﺪ ﹸﺓ ﻓﺎﳌﺒﺪﹸﺃ ﺍﻟﺸﻴﻮﻋ ﱡﻲ َﻳﺮَﻯ ﺃ ﱠﻥ ﺍﳌﺎ ﱠﺩ ﹶﺓ ﺃ ْ‬ ‫ﺃ ﱠﻣﺎ ﻣ ْﻦ ﺣﻴ ﹸ‬
‫ﻱ‪ .‬ﻭﺍﳌﺒﺪﹸﺃ ﺍﻟﺮﺃﲰﺎﱄﱡ ﻳﺮﻯ ﺃﻧﱠ ُﻪ‬ ‫ﻭﺃ ﱠﻥ ﲨﻴ َﻊ ﺍﻷﺷﻴﺎ ِﺀ َﺗﺼْﺪ ُﺭ ﻋْﻨﻬَﺎ ﺑ ﹶﻄﺮﹺﻳ ﹺﻖ ﺍﻟَﺘ ﹶﻄ ﱡﻮ ﹺﺭ ﺍﳌﹶﺎ ﱢﺩ ﱢ‬

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 ‫ﻚ ﻓﺼ ﹸﻞ ﺍﻟﺪﻳ ﹺﻦ ﻋ ﹺﻦ ﺍﻟﺪﻭﻟـﺔِ‪،‬‬ ‫ﺼ ﹶﻞ ﺍﻟﺪﻳ ُﻦ ﻋ ﹺﻦ ﺍﳊﻴﺎﺓِ‪ ،‬ﻭَﻳْﻨﺘُﺞُ ﻋ ْﻦ ﺫﻟ َ‬ ‫ﺐ ﺃ ﹾﻥ ﻳُ ﹾﻔ َ‬
‫ﳚ ُ‬
‫ﺤﺜﹸﻮﺍ ﻫ ﹾﻞ ﻫﻨﺎ َﻙ ﺧﺎﻟ ٌﻖ ﺃ ْﻡ ﻻ‪ ،‬ﻭﺇﱠﻧﻤَﺎ ﻳﺒﺤﺜـﻮ ﹶﻥ ﰲ‬ ‫ﻓﺎﻟﺮﺃﲰﺎﻟﻴﱡﻮ ﹶﻥ ﻻ ﻳُﺮﻳﺪﻭ ﹶﻥ ﺃ ﹾﻥ َﻳْﺒ َ‬
‫ﻚ‬
‫ﻑ ﺑﻮﺟـﻮ ِﺩ ِﻩ ﺃ ْﻡ ﹸﺃْﻧﻜِـﺮَ‪ ،‬ﻭﻟـﺬﻟ َ‬ ‫ﺃﻧﱠ ُﻪ ﻻ َﺩ ْﺧ ﹶﻞ ﻟﻠﺨﺎﻟ ﹺﻖ ﰲ ﺍﳊﻴﺎﺓِ‪َ ،‬ﺳﻮَﺍ ٌﺀ ﺍﹸ ْﻋﺘُ ﹺﺮ َ‬
‫ﻳﺴـﺘﻮﻱ ﻋﻨ َﺪﻫُـ ُﻢ ﺍﳌﹸ ْﻌَﺘ ﹺﺮﻑُ ﺑﻮﺟـﻮ ِﺩ ﺍﳋﺎﻟـ ﹺﻖ ﻭﺍﳌﹸْﻨ ِﻜﺮُ ﻟـ ُﻪ ﰲ ﻋﻘﻴـﺪِﺗ ﹺﻬﻢْ‪،‬‬
‫ﻭﻫ َﻲ ﻓﺼ ﹸﻞ ﺍﻟﺪﻳ ﹺﻦ ﻋ ﹺﻦ ﺍﳊﻴﺎ ِﺓ‪.‬‬
‫ﷲ ﻫ َﻮ ﺧﺎﻟ ُﻖ ﺍﻟﻮﺟﻮﺩِ‪ ،‬ﻭﺃﻧﱠ ُﻪ ﺃﺭﺳ ﹶﻞ ﺍﻷْﻧﹺﺒﻴَـﺎ َﺀ‬ ‫ﻭﺃ ﱠﻣﺎ ﺍﻹﺳﻼ ُﻡ ﻓﲑﻯ ﺃ ﱠﻥ ﺍ َ‬
‫ﻭﺍﻟﺮُﺳُ ﹶﻞ ﺑﺪﻳﹺﻨ ِﻪ ِﻟﺒَﲏ ﺍﻹﻧﺴﺎﻥِ‪ ،‬ﻭﺃﻧﱠ ُﻪ َﺳُﻴﺤَﺎ ِﺳﺐُ ﺍﻹﻧﺴﺎ ﹶﻥ ﻳﻮ َﻡ ﺍﻟﻘﻴﺎﻣ ِﺔ ﻋﻠﻰ ﺃﻋﻤﺎِﻟﻪِ‪،‬‬
‫ﷲ ﻭﻣﻼﺋﻜِﺘ ِﻪ ﻭﻛﺘﹺﺒ ِﻪ ﻭﺭﺳِﻠ ِﻪ ﻭﺍﻟﻴـﻮ ﹺﻡ ﺍﻵﺧِـ ﹺﺮ‬ ‫ﺖ ﻋﻘﻴﺪُﺗ ُﻪ ﺍﻹﳝﺎ ﹶﻥ ﺑﺎ ِ‬ ‫ﻚ ﻛﺎﻧ ْ‬ ‫ﻭﻟﺬﻟ َ‬
‫ﷲ‪.‬‬
‫ﻭﺑﺎﻟﻘﻀﺎ ِﺀ ﻭﺍﻟﻘﺪ ﹺﺭ َﺧْﻴ ﹺﺮ ِﻫﻤَﺎ ﻭ َﺷ ﱢﺮ ِﻫﻤَﺎ ﻣ َﻦ ﺍ ِ‬
‫ﻕ ﺍﻟﻨﻈﺎ ﹺﻡ ﻋ ﹺﻦ ﺍﻟﻌﻘﻴﺪ ِﺓ ﻓﺎﳌﺒﺪﹸﺃ ﺍﻟـﺸﻴﻮﻋ ﱡﻲ‬ ‫ﺚ ﻛﻴﻔﻴﱠ ﹸﺔ ﺍْﻧﹺﺒﺜﹶﺎ ﹺ‬
‫ﻭ ﺃ ﱠﻣﺎ ﻣ ْﻦ ﺣﻴ ﹸ‬
‫ﻼ ﺗﻜـﻮ ﹸﻥ‬ ‫ﺕ ﺍﻹْﻧﺘَﺎﺝﹺ‪ ،‬ﻷ ﱠﻥ ﺍﺠﻤﻟﺘﻤ َﻊ ﺍﻹﻗﻄﺎ ِﻋ ﱠﻲ ﻣﺜ ﹰ‬ ‫ﻳﺮﻯ ﺃ ﱠﻥ ﺍﻟﻨﻈﺎ َﻡ ﻳُ ْﺆ َﺧﺬﹸ ﻣ ْﻦ ﺃﺩﻭﺍ ِ‬
‫ﺍﻟ ﹶﻔ ﹾﺄﺱُ ﻓﻴ ِﻪ ﻫ َﻲ ﺃﺩﺍ ﹶﺓ ﺍﻹﻧﺘﺎﺝﹺ‪ ،‬ﻭﻣﻨﻬﺎ ﻳُ ْﺆ َﺧﺬﹸ ﻧﻈﺎ ُﻡ ﺍﻹﻗﻄﺎﻉُ‪ ،‬ﻓﺈﺫﺍ ﺗﻄ ﱠﻮ َﺭ ﺍﺠﻤﻟﺘﻤـ ُﻊ‬
‫ﻚ ﻳُ ْﺆ َﺧﺬﹸ ﺍﻟﻨﻈـﺎ ُﻡ ﺍﻟﺮﺃﲰـﺎﱄﱡ‬‫ﺝ‪ .‬ﻭﻟﺬﻟ َ‬ ‫ﺼﹺﺒﺢُ ﺍﻵﻟ ﹸﺔ ﻫ َﻲ ﺃﺩﺍ ﹶﺓ ﺍﻹﻧﺘﺎ ﹺ‬ ‫ﺇﱃ ﺍﻟﺮﺃﲰﺎﻟﱠﻴ ِﺔ ﺗُ ْ‬
‫ﻱ‪ .‬ﻭﺃﻣﱠﺎ ﺍﳌﺒﺪﹸﺃ ﺍﻟﺮﺃﲰﺎﱄﱡ ﻓﲑﻯ ﺃ ﱠﻥ ﺍﻹﻧﺴﺎ ﹶﻥ‬ ‫ﻣﻨﻬَﺎ‪ ،‬ﻓﹺﻨﻈﹶﺎ ُﻣ ُﻪ َﻣ ﹾﺄﺧُﻮ ﹲﺫ ﻣ َﻦ ﺍﻟﺘﻄ ﱡﻮ ﹺﺭ ﺍﳌﺎ ﱢﺩ ﱢ‬
‫ﺴ ِﻪ ﻣ َﻦ ﺍﳊﻴﺎ ِﺓ‬ ‫ﲔ ﻓﺼ ﹶﻞ ﺍﻟﺪﻳ َﻦ ﻋ ﹺﻦ ﺍﳊﻴﺎ ِﺓ ﺻﺎ َﺭ ﻻ ُﺑﺪﱠ ﻟ ُﻪ ِﻣ ْﻦ ﺃ ﹾﻥ ﻳﻀ َﻊ ﻧﻈﺎﻣﹰﺎ ﻟﻨﻔ ِ‬ ‫ﺣ َ‬
‫ﷲ‬‫ﺴ ِﻪ‪ .‬ﻭﺃﻣﱠﺎ ﺍﻹﺳﻼ ُﻡ ﻓﲑﻯ ﺃ ﱠﻥ ﺍ َ‬ ‫ﻀﻌُﻪُ ﹺﺑَﻨ ﹾﻔ ِ‬
‫ﺫﺍِﺗﻬَﺎ‪ ،‬ﻓﺼﺎ َﺭ ﻳﺄ ُﺧ ﹸﺬ ﻧﻈﺎ َﻣﻪُ ﻣ ْﻦ ﻭﺍﻗ ِﻌ ِﻪ َﻳ َ‬
‫ﷲ ﻋﻠﻴـ ِﻪ‬ ‫ﺟﻌ ﹶﻞ ﻟ ُﻪ ﻧﹺﻈﺎﻣﹰﺎ ﰲ ﺍﳊﻴﺎ ِﺓ ﻳﺴ ُﲑ ﻋﻠﻴﻪِ‪ ،‬ﻭﺃﺭﺳ ﹶﻞ َﺳﱢﻴ َﺪﻧَﺎ ﳏﻤﺪﹰﺍ ﺻـﻠﱠﻰ ﺍ ُ‬
‫ﻚ ﻫـ َﻮ‬ ‫ﺐ ﺃ ﹾﻥ ﻳﺴ َﲑ ﻋﻠﻴﻪِ‪ ،‬ﻭﻟﺬﻟ َ‬ ‫ﻭﻋﻠﻰ ﺁﻟ ِﻪ ﻭﺳﻠﱠ َﻢ ﻬﺑﺬﺍ ﺍﻟﻨﻈﺎ ﹺﻡ ﻭَﺑﻠﱠ َﻐﻪُ ﺇﻳﱠﺎﻩُ‪ ،‬ﻓﻴﺠ ُ‬
‫ﺏ ﻭﺍﻟﺴُﱠﻨ ِﺔ‪.‬‬ ‫ﺴَﺘْﻨﹺﺒﻂﹸ َﺣﱠﻠﻬَﺎ ﻣ َﻦ ﺍﻟﻜﺘﺎ ﹺ‬ ‫ﺸ ِﻜﹶﻠ ﹶﺔ ﻭَﻳ ْ‬ ‫َﻳ ْﺪﺭُﺱُ ﺍﳌﹸ ْ‬
‫ﺱ ﺍﻷﻋﻤﺎ ﹺﻝ ﰲ ﺍﳊﻴﺎ ِﺓ ﻓﺎﳌﺒﺪﹸﺃ ﺍﻟﺸﻴﻮﻋ ﱡﻲ ﻳـﺮﻯ ﺃ ﱠﻥ‬
‫ﺚ ﻣﻘﻴﺎ ُ‬
‫ﻭﺃ ﱠﻣﺎ ﻣ ْﻦ ﺣﻴ ﹸ‬

‫‪٣٥‬‬
 ‫ﺱ ﰲ ﺍﳊﻴﺎﺓِ‪ ،‬ﻭﹺﺑَﺘ ﹶﻄ ﱡﻮ ﹺﺭ ِﻩ َﻳَﺘ ﹶﻄ ﱠﻮﺭُ ﺍ ِﳌﻘﹾﻴـﺎﺱُ‪،‬‬ ‫ﻱ ﻫ َﻮ ﺍ ِﳌ ﹾﻘﻴَﺎ ُ‬ ‫ﻱ ﺍﻟﻨﻈﺎ َﻡ ﺍﳌﺎ ﱢﺩ ﱠ‬‫ـ ﹶﺔ ﺃ ﹺ‬
‫ﺍﳌﺎﺩﱢﻳ ﱠ‬
‫ﺐ ﻫﺬﻩ‬ ‫ﺴ َ‬‫ﺱ ﺍﻷﻋﻤﺎ ﹺﻝ ﰲ ﺍﳊﻴﺎ ِﺓ ﻫ َﻮ ﺍﻟﻨﻔﻌﱠﻴﺔﹸ‪ ،‬ﻭ َﺣ َ‬ ‫ﻭﺍﳌﺒﺪﹸﺃ ﺍﻟﺮﺃﲰﺎﱄﱡ ﻳﺮﻯ ﺃ ﱠﻥ ﻣﻘﻴﺎ َ‬
‫ﺱ‬‫ﺱ‪ .‬ﻭﺍﻹﺳﻼ ُﻡ ﻳﺮﻯ ﺃ ﱠﻥ ﻣﻘﻴﺎ َ‬ ‫ﺱ ﺍﻷﻋﻤﺎ ﹸﻝ ﻭﻳُﻘﺎ ُﻡ ﻬﺑَﺎ ﻋﻠﻰ ﻫﺬﺍ ﺍﻷﺳﺎ ﹺ‬ ‫ﺍﻟﻨﻔﻌﱠﻴ ِﺔ ﺗُﻘﺎ ُ‬
‫ﷲ ﻭﻧﻮﺍﻫﻴﻪِ‪ ،‬ﻓـﺎﳊﻼ ﹸﻝ‬ ‫ﻱ ﺃﻭﺍﻣ ُﺮ ﺍ ِ‬ ‫ﺍﻷﻋﻤـﺎ ﹺﻝ ﰲ ﺍﳊﻴﺎ ِﺓ ﻫ َﻮ ﺍﳊـﻼ ﹸﻝ ﻭﺍﳊﺮﺍﻡُ‪ ،‬ﺃ ْ‬
‫ﺤﻜﱠـ ُﻢ ﻓﻴـﻪ‬ ‫ﻚ ﻭﻻ َﻳَﺘ َﻐﱠﻴﺮُ‪ .‬ﻭﻻ ُﺗ َ‬ ‫ُﻳ ْﻌ َﻤﻞﹸ‪ ،‬ﻭﺍﳊـﺮﺍ ُﻡ ﻳُـﺘْـ َﺮﻙُ‪ ،‬ﻭﻻ َﻳَﺘ ﹶﻄ ﱠﻮﺭُ ﺫﻟ َ‬
‫ﻂ‪.‬‬‫ﻉ ﻓﻘ ﹾ‬ ‫ﺤﻜﱠﻢُ ﺍﻟﺸﺮ ُ‬ ‫ﺍﻟﻨﻔﻌﱠﻴﺔﹸ‪ ،‬ﺑ ﹾﻞ ﻳُ َ‬
‫ﺚ ﺍﻟﻨﻈﺮ ﹸﺓ ﻟﻠﻤﺠﺘﻤ ﹺﻊ ﻓﺎﳌﺒﺪﹸﺃ ﺍﻟﺸﻴﻮﻋ ﱡﻲ ﻳﺮﻯ ﺃ ﱠﻥ ﺍﺠﻤﻟﺘﻤـ َﻊ‬ ‫ﻭﺃ ﱠﻣﺎ ﻣ ْﻦ ﺣﻴ ﹸ‬
‫ﺕ ﺍﻹﻧﺘﺎﺝﹺ‪ ،‬ﻭﺍﻟﻄﺒﻴﻌﺔﹸ‪ ،‬ﻭﺍﻹﻧﺴﺎﻥﹸ‪ ،‬ﺑﺎﻋِﺘﺒَﺎ ﹺﺭﻫَﺎ‬ ‫ﳎﻤﻮﻋ ﹲﺔ ﻋﺎ ﱠﻣﺔﹲ‪ ،‬ﻣﻨﻬَﺎ ﺍﻷﺭﺽُ‪ ،‬ﻭﺃﺩﻭﺍ ُ‬
‫ﲔ َﺗَﺘ ﹶﻄ ﱠﻮﺭُ ﺍﻟﻄﺒﻴﻌ ﹸﺔ ﻭﻣﺎ ﻓﻴﻬﺎ ﻳﺘﻄﻮﱠ ُﺭ ﻣﻌﻬﺎ ﺍﻹﻧـﺴﺎﻥﹸ‪،‬‬ ‫ﺷﻴﺌﹰﺎ ﻭﺍﺣﺪﹰﺍ ﻫﻮ ﺍﳌﺎ ﱠﺩﺓﹸ‪ ،‬ﻭﺣ َ‬
‫ﻚ ﻛﺎ ﹶﻥ ﺍﺠﻤﻟﺘﻤ ُﻊ ﺧﺎﺿِﻌﹰﺎ ﻟﻠﺘﻄ ﱠﻮ ﹺﺭ ﺍﳌﺎ ﱢﺩﻱﱢ‪ ،‬ﻭﻣﺎ ﻋﻠـﻰ‬ ‫ﻓﻴﺘﻄ ﱠﻮ ُﺭ ﺍﺠﻤﻟﺘﻤ ُﻊ ﻛﻠﱡﻪُ‪ ،‬ﻭﻟﺬﻟ َ‬
‫ﲔ ﻳﺘﻄﻮﱠ ُﺭ ﺍﺠﻤﻟﺘﻤـﻊُ‪،‬‬ ‫ﺠ ﹶﻞ ﻫﺬﺍ ﺍﻟﺘﻄ ﱡﻮﺭَ‪ ،‬ﻭﺣ َ‬ ‫ﺕ ِﻟﻴُ َﻌ ﱢ‬
‫ﺍﻹﻧﺴﺎ ِﻥ ﺇ ﱠﻻ ﺃ ﹾﻥ ﻳُﻮ ﹺﺟ َﺪ ﺍﻟﺘﻨﺎﻗﻀﺎ ِ‬
‫ﺏ‪.‬‬‫ﺴ ﱡﻦ ﰲ ﺍﻟﺪﻭﻻ ﹺ‬ ‫ﻳﺘﻄﻮﱠ ُﺭ ﺍﻟﻔﺮ ُﺩ ﹺﺑﺘَﻄ ﱡﻮ ﹺﺭﻩِ‪ ،‬ﻓﻴﺪﻭ ُﺭ ﻣﻌ ُﻪ ﻛﻤﺎ ﻳﺪﻭ ُﺭ ﺍﻟ ِ‬
‫ﻭﺃ ﱠﻣﺎ ﺍﳌﺒﺪﹸﺃ ﺍﻟﺮﺃﲰﺎﱄﱡ ﻓﺈﻧﱠ ُﻪ ﻳﺮﻯ ﺃ ﱠﻥ ﺍﺠﻤﻟﺘﻤ َﻊ ُﻣ ﹶﻜ ﱠﻮ ﹲﻥ ﻣ ْﻦ ﺃﻓﺮﺍ ٍﺩ‪ ،‬ﻭﺃﻧﱠـ ُﻪ ﺇﺫﺍ‬
‫ﻚ ﻻ ُﺑﺪﱠ ﻣ َﻦ ﺍﻟﻨﻈﺮ ِﺓ ﻟﻠﻔـﺮ ِﺩ‬ ‫ﺖ ﺃﻣﻮ ُﺭ ﺍﺠﻤﻟﺘﻤﻊﹺ‪ ،‬ﻭﻟﺬﻟ َ‬ ‫ﺖ ﺃﹸﻣﻮ ُﺭ ﺍﻟﻔﺮ ِﺩ ﺍﻧﺘﻈﻤ ْ‬ ‫ﺍْﻧَﺘ ﹶﻈ َﻤ ْ‬
‫ﻓﻘﻂﹾ‪ ،‬ﻓﺎﻟﺪﻭﻟ ﹸﺔ ﺇﻧﱠﻤﺎ ﺗﻌﻤ ﹸﻞ ﻟﻠﻔﺮ ِﺩ ﻭﳍﺬﺍ ﻛﺎ ﹶﻥ ﻫﺬﺍ ﺍﳌﺒﺪﹸﺃ ﻓﺮﺩﱠﻳﹰﺎ‪ .‬ﻭﺃﻣﱠـﺎ ﺍﻹﺳـﻼ ُﻡ‬
‫ﺱ ﺍﻟﱠﺬﻱ ﻳﻘﻮ ُﻡ ﻋﻠﻴ ِﻪ ﺍﺠﻤﻟﺘﻤ ُﻊ ﻫ َﻮ ﺍﻟﻌﻘﻴﺪﺓﹸ‪ ،‬ﻭﻣﺎ ﲢﻤ ﹸﻞ ﻣ ْﻦ ﺃﻓﻜـﺎ ﹴﺭ‬ ‫ﻓﲑﻯ ﺃ ﱠﻥ ﺍﻷﺳﺎ َ‬
‫ﲔ ﺗَـﺴُﻮﺩُ ﺍﻷﻓﻜـﺎ ُﺭ ﺍﻹﺳـﻼ ِﻣﱠﻴﺔﹸ‪،‬‬ ‫ﻭﻣﺸﺎﻋﺮَ‪ ،‬ﻭﻣﺎ ﻳﻨﺒﺜ ُﻖ ﻋﻨﻬﺎ ﻣ ْﻦ ﺃﻧﻈ َﻤﺔٍ‪ ،‬ﻓﺤ َ‬
‫ﻭﺍﳌﹶﺸﺎ ِﻋﺮُ ﺍﻹﺳﻼﻣﱠﻴﺔﹸ‪ ،‬ﻭُﻳ ﹶﻄﺒﱠ ُﻖ ﺍﻟﻨﻈﺎ ُﻡ ﺍﻹﺳﻼﻣ ﱡﻲ ﻋﻠﻰ ﺍﻟﻨﺎﺱﹺ‪ ،‬ﻳﻮﺟَـ ُﺪ ﺍﺠﻤﻟﺘﻤـ ُﻊ‬
‫ﻚ ﻛﺎ ﹶﻥ ﺍﺠﻤﻟﺘﻤ ُﻊ ﻣُ َﺆﻟﱠ ﹶﻔﹰﺎ ﻣ َﻦ ﺍﻹﻧﺴﺎﻥِ‪ ،‬ﻭﺍﻷﻓﻜـﺎﺭﹺ‪ ،‬ﻭﺍﳌـﺸﺎﻋﺮﹺ‪،‬‬ ‫ﺍﻹﺳﻼﻣﻲﱡ‪ ،‬ﻭﻟﺬﻟ َ‬
‫ﻒ‬‫ﻒ ﲨﺎﻋﺔﹰ‪ ،‬ﻭﻟ ِﻜﻨﱠ ُﻪ ﻻ ُﻳ َﺆﻟﱢـ ُ‬ ‫ﻭﺍﻷﻧﻈﻤ ِﺔ‪ .‬ﻭﺃ ﱠﻥ ﺍﻹﻧﺴﺎ ﹶﻥ ﻭﺣ َﺪﻩُ ﻣ َﻊ ﺍﻹﻧﺴﺎ ِﻥ ُﻳ َﺆﻟﱢ ُ‬
‫ﳎﺘﻤﻌﹰﺎ ﺇ ﱠﻻ ﺑﺎﻷﻓﻜﺎ ﹺﺭ ﺍﻟﱠﱵ ﳛ ِﻤﹸﻠﻬَﺎ ﺍﻹﻧﺴﺎﻥﹸ‪ ،‬ﻭﺍﳌﺸﺎﻋ ﹺﺮ ﺍ ﹶﳌ ْﻮﺟُﻮ َﺩ ِﺓ ﹶﻟ َﺪْﻳﻪِ‪ ،‬ﻭﺍﻷﻧﻈﻤ ِﺔ‬

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 ‫ﲔ ﺍﻹﻧﺴﺎ ِﻥ ﻭﺍﻹﻧﺴﺎ ِﻥ ﺇﳕـﺎ ﻫـ َﻮ‬ ‫ﺍﻟﱠﱵ ُﺗ ﹶﻄﺒﱠ ُﻖ ﻋﻠْﻴﻪِ‪ ،‬ﻷ ﱠﻥ ﺍﻟﱠﺬﻱ ﻳﻮ ﹺﺟﺪُ ﺍﻟﻌﻼﻗ ﹶﺔ ﺑ َ‬
‫ﺤﺔﹸ‪ ،‬ﻭﻫﺬ ِﻩ ﺍﳌﺼﻠﺤ ﹸﺔ ﺇﻥ َﺗ ﱠﻮ َﺣﺪَﺕ ﺍﻷﻓﻜﺎ ُﺭ ﻋﻠْﻴﻬَﺎ‪ ،‬ﻭﺇﻥ ﺗﻮﱠﺣﺪﺕ ﺍﳌـﺸﺎﻋ ُﺮ‬ ‫ﺼﹶﻠ َ‬
‫ﺍ ﹶﳌ ْ‬
‫ﺕ‬
‫ﻀﺐُ‪ ،‬ﻭﺇ ﹾﻥ َﺗ َﻮ ﱠﺣ َﺪ ﺍﻟﻨﻈﺎ ُﻡ ﺍﻟﱠﺬﻱ ﻳُﻌﺎِﻟﺞُ ﻓﻘ ْﺪ ُﻭﺟﹺـ َﺪ ِ‬ ‫ﳓ َﻮﻫَﺎ ﹶﻓَﺘ َﻮ ﱠﺣ َﺪ ﺍﻟ ﹺﺮﺿَﺎ ﻭﺍﻟ َﻐ َ‬
‫ﺖ ﺍﻷﻓﻜﺎ ُﺭ ﻋﻠـﻰ ﺍﳌـﺼﻠﺤ ِﺔ‪ ،‬ﺃ ﹺﻭ‬ ‫ﲔ ﺍﻹﻧﺴﺎ ِﻥ ﻭﺍﻹﻧﺴﺎ ِﻥ‪ ،‬ﻭﺇ ِﻥ ﺍ ْﺧَﺘﹶﻠ ﹶﻔ ِ‬ ‫ﺍﻟﻌﻼﻗ ﹸﺔ ﺑ َ‬
‫ﻒ ﺍﻟﻨﻈـﺎ ُﻡ‬‫ﺤ َﻮﻫَﺎ‪ ،‬ﻓﻠ ْﻢ َﻳَﺘ ﱠﻮ َﺣ ِﺪ ﺍﻟ ﹺﺮﺿَﺎ ﻭﺍﻟﻐﻀﺐُ‪ ،‬ﺃ ﹺﻭ ﺍﺧﺘﻠـ َ‬ ‫ﺖ ﺍﳌﺸﺎﻋ ُﺮ َﻧ ْ‬ ‫ﺍﺧﺘﻠﻔ ِ‬
‫ﲔ ﺍﻹﻧﺴـﺎ ِﻥ ﻭﺍﻹﻧﺴـﺎ ِﻥ ﻟﹶـ ْﻢ ﺗﻮﺟــﺪ ﺍﻟﻌــﻼﻗﺔﹸ‪،‬‬ ‫ﳉﻬَـﺎ ﺑ َ‬ ‫ﺍﻟﱠﺬﻱ ﻳُﻌـﺎ ﹸ‬
‫ﻚ ﻛﺎ ﹶﻥ ﺍﺠﻤﻟﺘﻤـ ُﻊ ُﻣ ﹶﻜ ﱠﻮﻧَـﹰﺎ ﻣـ َﻦ ﺍﻹﻧـﺴﺎﻥِ‪،‬‬ ‫ﻭﺑﺎﻟﺘﺎﱄ ﹶﻟ ْﻢ ﻳُﻮ َﺟ ِﺪ ﺍﺠﻤﻟﺘﻤﻊُ‪ ،‬ﻭﻟﺬﻟ َ‬
‫ﻭﺍﻷﻓﻜﺎﺭﹺ‪ ،‬ﻭﺍﳌﺸﺎﻋﺮﹺ‪ ،‬ﻭﺍﻷﻧﻈﻤ ِﺔ‪ ،‬ﻷﱠﻧﻬَﺎ ﻫ َﻲ ﺍﻟﱠﱵ ﺗُ َﻮ ﹺﺟﺪُ ﺍﻟﻌﻼﻗﺔﹶ‪ ،‬ﻭﲡﻌ ﹸﻞ ﺍﳉﻤﺎﻋـ ﹶﺔ‬
‫ﳎﺘﻤﻌﹰﺎ ﻣُ َﻌﱠﻴَﻨﹰﺎ‪.‬‬
‫ﺖ ﺍﻷﻓﻜﺎ ُﺭ ﺍﻟﱠﱵ ﳛ ِﻤﻠﹸﻮَﻧﻬَﺎ‬ ‫ﺴﻠِﻤﲔَ‪ ،‬ﻭﻛﺎﻧ ِ‬ ‫ﺱ ُﻣ ْ‬ ‫ﻚ ﻟ ْﻮ ﻛﺎ ﹶﻥ ﲨﻴ ُﻊ ﺍﻟﻨﺎ ﹺ‬ ‫ﻭﻟﺬﻟ َ‬
‫ﺭﺃﲰﺎﻟﱠﻴ ﹰﺔ ﺩﳝﻘﺮﺍﻃﱠﻴﺔﹰ‪ ،‬ﻭﺍﳌﺸﺎﻋ ُﺮ ﺍﻟﱠﱵ ﳛ ِﻤﻠﹸﻮَﻧﻬَﺎ ﺭﻭﺣﱠﻴ ﹰﺔ ﹶﻛ َﻬﻨُﻮِﺗﱠﻴ ﹰﺔ ﺃ ْﻭ ﻭﻃﻨﱠﻴﺔﹰ‪ ،‬ﻭﺍﻟﻨﻈﺎ ُﻡ‬
‫ﺍﻟﱠﺬﻱ ُﻳ ﹶﻄﺒﱠ ُﻖ ﻋﻠﻴ ﹺﻬ ْﻢ ﺭﺃﲰﺎﻟﱠﻴﹰﺎ ﺩﳝﻘﺮﺍﻃﱠﻴﺎﹰ‪ ،‬ﻓﺈ ﱠﻥ ﺍﺠﻤﻟﺘﻤ َﻊ ﻳﻜﻮ ﹸﻥ ﳎﺘﻤﻌﹰﺎ ﻏ َﲑ ﺇﺳـﻼﻣ ﱟﻲ‬
‫ﲔ‪.‬‬
‫ﻭﻟ ْﻮ ﻛﺎ ﹶﻥ ُﺟﻞﱡ ﺃﻫِﻠ ِﻪ ﻣ َﻦ ﺍﳌﺴﻠﻤ َ‬
‫ﺚ ﺗﻨﻔﻴ ﹸﺬ ﺍﻟﻨﻈﺎ ﹺﻡ ﻓﺎﳌﺒﺪﹸﺃ ﺍﻟﺸﻴﻮ ِﻋ ﱡﻲ ﻳﺮﻯ ﺃ ﱠﻥ ﺍﻟﺪﻭﻟ ﹶﺔ ﻭﺣ َﺪﻫَﺎ‬ ‫ﻭﺃ ﱠﻣﺎ ﻣ ْﻦ ﺣﻴ ﹸ‬
‫ﻱ ﻭﺻﺮﺍﻣ ِﺔ ﺍﻟﻘﺎﻧﻮﻥِ‪ ،‬ﻭﺗﺘﻮﻟﱠﻰ ﻋ ﹺﻦ ﺍﻟﻔﺮ ِﺩ ﻭﻋـ ﹺﻦ‬ ‫ﳉْﻨ ِﺪ ﱢ‬
‫ﻫ َﻲ ﺍﻟﱠﱵ ُﺗَﻨﻔﱢ ﹸﺬ ﺍﻟﻨﻈﺎ َﻡ ﹺﺑﻘﹸ ﱠﻮ ِﺓ ﺍ ﹸ‬
‫ﺍﳉﻤﺎﻋ ِﺔ ُﺷﺆُﻭَﻧ ُﻬﻢْ‪ ،‬ﻭﻫ َﻲ ﺍﻟﱠﱵ ُﺗ ﹶﻄﻮﱢ ُﺭ ﺍﻟﻨﻈﺎ َﻡ‪ .‬ﻭﺍﻟﺮﺃﲰﺎﻟﻴﱠ ﹸﺔ ﺗﺮﻯ ﺃ ﱠﻥ ﺍﻟﺪﻭﻟ ﹶﺔ ﺇﻧﱠﻤـﺎ‬
‫ﺖ ﻫﺬﺍ ﺍﻻﻋﺘﺪﺍﺀَ‪،‬‬ ‫ﺸ ﹺﺮﻑُ ﻋﻠﻰ ﺍﳊﺮﻳﱠﺎﺕِ‪ ،‬ﻓﺈﺫﺍ ﺍ ْﻋَﺘﺪَﻯ ﺃﺣ ٌﺪ ﻋﻠﻰ ﺣﺮﱠﻳ ِﺔ ﻏ ﹺﲑ ِﻩ َﻣَﻨ َﻌ ْ‬ ‫ﺗُ ْ‬
‫ﻀ َﻤﺎ ِﻥ ﺍﳊﺮﻳﱠﺎﺕِ‪ ،‬ﻭﺇﺫﺍ ﹶﻟ ْﻢ ﻳﻌﺘ ِﺪ ﺃﺣ ٌﺪ ﻋﻠﻰ ﺣﺮﱠﻳ ِﺔ ﺁﺧَـ َﺮ ﻭﻟـ ﹺﻮ‬ ‫ﻷﱠﻧﻬَﺎ ﻭُ ﹺﺟ َﺪ ْ‬
‫ﺕ ِﻟ َ‬
‫ﺍ ْﺳَﺘ َﻐﻠﱠﻪُ ﻭﺃ َﺧ ﹶﺬ ُﺣﻘﹸﻮﹶﻗﻪُ‪ ،‬ﻭﻟﻜ ْﻦ ﺑﺮﺿﺎﻩُ‪ ،‬ﻻ ﻳﻜﻮ ﹸﻥ ﻫﻨﺎ َﻙ ﺍﻋﺘﺪﺍ ٌﺀ ﻋﻠﻰ ﺍﳊﺮﻳﱠـﺎﺕِ‪،‬‬
‫ﺕ‪.‬‬
‫ﻚ ﻓﺎﻟﺪﻭﻟ ﹸﺔ ﻣﻮﺟﻮﺩﹲﺓ ﻟﻀﻤﺎ ِﻥ ﺍﳊﺮﻳﱠﺎ ِ‬ ‫ﻓﻼ ﺗﺘﺪﺧﱠ ﹸﻞ ﺍﻟﺪﻭﻟﺔﹸ‪ ،‬ﻭﻟﺬﻟ َ‬
‫ﻭﺃ ﱠﻣﺎ ﺍﻹﺳﻼ ُﻡ ﻓﲑﻯ ﺃ ﱠﻥ ﺍﻟﻨﻈﺎ َﻡ ﺇﱠﻧﻤﺎ ُﻳَﻨﻔﱢ ﹸﺬ ُﻩ ﺍﻟﻔﺮ ُﺩ ﺍﳌﺆ ِﻣﻦُ ﺑﺪﺍﻓ ﹺﻊ ﺗﻘـﻮﻯ‬
‫ﺍﷲِ‪ ،‬ﻭﺗﻨﻔﱢ ﹸﺬ ُﻩ ﺍﻟﺪﻭﻟ ﹸﺔ ﺑﺸﻌﻮ ﹺﺭ ﺍﳉﻤﺎﻋ ِﺔ ﺑﻌﺪﺍﹶﻟِﺘﻪِ‪ ،‬ﻭﹺﺑَﺘﻌَﺎ ُﻭ ِﻥ ﺍﻷُ ﱠﻣ ِﺔ ﻣ َﻊ ﺍﳊﺎﻛ ﹺﻢ ﺑﺎﻷﻣ ﹺﺮ‬
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 ‫ﻑ ﻭﺍﻟﻨﻬ ﹺﻲ ﻋ ﹺﻦ ﺍﳌﻨﻜﺮﹺ‪ ،‬ﻭﺑﺴﻠﻄﺎ ِﻥ ﺍﻟﺪﻭﻟ ِﺔ‪ .‬ﻭﺗﺘـﻮﻟﱠﻰ ﺍﻟﺪﻭﻟـ ﹸﺔ ﺷـﺆﻭ ﹶﻥ‬ ‫ﺑﺎﳌﻌﺮﻭ ِ‬
‫ﺍﳉـﻤـﺎﻋﺔِ‪ ،‬ﻭﻻ ﺗﺘﻮﻟﱠﻰ ﻋ ﹺﻦ ﺍﻟﻔﺮ ِﺩ ﺷــﺆﻭَﻧ ُﻪ ﺇ ﱠﻻ ﺇﺫﺍ َﻋﺠﹺــ َﺰ َﻋْﻨﻬَـﺎ‪ ،‬ﻭﻻ‬
‫ﻳﺘﻄـﻮﱠ ُﺭ ﺍﻟﻨﻈـﺎ ُﻡ ﹶﺃﺑَـﺪﹰﺍ‪ .‬ﻭﺍﻟﺪﻭﻟ ﹸﺔ ﳍﺎ ﺻـﻼﺣﻴﱠ ﹸﺔ َﺗﺒَـﻨﱢﻲ ﺍﻷﺣﻜﺎ ﹺﻡ ﺍﻟﺸـﺮﻋﱠﻴ ِﺔ‬
‫ﺕ َﻧﺘَﺎِﺋﺞُ ﺍﻻﺟﺘﻬﺎ ِﺩ ﻓﻴﻬَﺎ‪.‬‬ ‫ﺇﺫﺍ َﺗﻌَـ ﱠﺪ َﺩ ْ‬
‫ﻭﺍﻟﻘﻴﺎﺩ ﹸﺓ ﺍﻟﻔﻜﺮﻳﱠ ﹸﺔ ﳌﺒﺪِﺃ ﺍﻹﺳﻼ ﹺﻡ ﻣُﱠﺘ ِﻔ ﹶﻘ ﹲﺔ ﻣ َﻊ ﻓﻄﺮ ِﺓ ﺍﻹﻧﺴﺎﻥِ‪ ،‬ﻭﻫ َﻲ ﻋﻠـﻰ‬
‫ُﻋ ْﻤ ِﻘﻬَﺎ ﺳﻬﻠ ﹲﺔ َﻣْﻴﺴُﻮ َﺭﺓﹲ‪ُ ،‬ﺳ ْﺮﻋﺎ ﹶﻥ ﻣﺎ َﻳ ﹾﻔَﺘﺢُ ﳍﺎ ﺍﻹﻧﺴﺎ ﹸﻥ ﻋﻘﹶﻠﻪُ ﻭﻗﻠَﺒﻪُ‪ ،‬ﻭﺳﺮﻋﺎ ﹶﻥ ﻣﺎ‬
‫ﻒ ﻭَﺗ ﹾﻘﺪِﻳﺮﹴ‪ ،‬ﻷ ﱠﻥ ﺍﻟﺘَـ َﺪﱡﻳ َﻦ‬ ‫ﺸ َﻐ ٍ‬‫ﻳُ ﹾﻘﹺﺒﻞﹸ ﻋﻠْﻴﻬَﺎ ﻟَﻴ ﹾﻔ َﻬ َﻤﻬَﺎ‪ ،‬ﻭﻟِﻴﺘﻌ ﱠﻤ َﻖ ﰲ ﹶﻓ ْﻬ ﹺﻢ َﺩﻗﹶﺎِﺋ ِﻘﻬَﺎ ﹺﺑ َ‬
‫ـ ﹸﺔ ﻗﹸـ ﱠﻮ ٍﺓ ﺃ ﹾﻥ‬
‫ِﻓ ﹾﻄ ﹺﺮﻱﱞ ﰲ ﺍﻹﻧﺴﺎﻥِ‪ ،‬ﻭﻛﻞﱡ ﺇﻧﺴﺎ ٍﻥ ﺑﻔﻄﺮِﺗ ِﻪ ُﻣَﺘ َﺪﱢﻳﻦٌ‪ ،‬ﻭﻻ ﺗﺴﺘﻄﻴ ُﻊ ﺃﻳ ّ‬
‫ﺸﻌُﺮُ ﺃﻧﱠ ُﻪ ﻧـﺎِﻗﺺٌ‪،‬‬ ‫ﺻﹶﻠ ﹲﺔ ﻓﻴﻪِ‪ ،‬ﻓﺎﻹﻧﺴﺎ ﹸﻥ ﺑﻄﺒ ِﻌ ِﻪ َﻳ ْ‬ ‫ﻉ ﻣْﻨ ُﻪ ﻫﺬ ِﻩ ﺍﻟﻔﻄﺮﺓﹶ‪ ،‬ﻷﻧﱠﻬﺎ ﻣَُﺘﹶﺄ ﱢ‬ ‫َﺗْﻨ ﹺﺰ َ‬
‫ﺤ ﱡﻖ ﺍﻟﺘﻘﺪﻳﺲَ‪ ،‬ﻭﺍﻟﺘـﺪﻳﱡ ُﻦ ﻫـ َﻮ‬ ‫ﺴَﺘ ِ‬
‫ﻭﺃ ﱠﻥ ﻫﻨﺎ َﻙ ﻗﹸ ﱠﻮ ﹰﺓ ﺃ ﹾﻛ َﻤ ﹶﻞ ﻣﻨﻪُ‪ ،‬ﻭﺃ ﱠﻥ ﻫﺬ ِﻩ ﺍﻟﻘﻮ ﹶﺓ َﺗ ْ‬
‫ﺠ ﹺﺰ ﺍﻟﻄﺒﻴﻌ ﱢﻲ ﰲ ﺗﻜﻮﻳ ﹺﻦ ﺍﻹﻧـﺴﺎﻥِ‪،‬‬ ‫ﺝ ﺇﱃ ﺍﳋﺎﻟ ﹺﻖ ﺍ ﹸﳌ َﺪﱢﺑﺮﹺ‪ ،‬ﺍﻟﻨﺎﺷ ﹸﺊ ﻋ ﹺﻦ ﺍﻟ َﻌ ْ‬ ‫ﺍﻻﺣﺘﻴﺎ ُ‬
‫ﺖ ﺍﻹﻧـﺴﺎﹺﻧﻴﱠ ﹸﺔ ﰲ‬ ‫ﻚ ﻛﺎﻧ ِ‬ ‫ﻭﻫ َﻮ ﻏﺮﻳﺰﹲﺓ ﺛﺎﺑﺘ ﹲﺔ ﳍﺎ ﺭﺟ ٌﻊ ُﻣ َﻌﱠﻴ ٌﻦ ﻫ َﻮ ﺍﻟﺘﻘﺪﻳﺲُ‪ ،‬ﻭﻟﺬﻟ َ‬
‫ﺕ ﺍﻹﻧﺴﺎﻥﹶ‪ ،‬ﻭﺍﻷﻓﹾـﻼﻙَ‪ ،‬ﻭﺍﳊﺠـﺎﺭﺓﹶ‪،‬‬ ‫ﲨﻴ ﹺﻊ ﺍﻟﻌﺼﻮ ﹺﺭ ﻣﺘﺪﻳﱢﻨ ﹰﺔ ﺗﻌُﺒ ُﺪ ﺷﻴﺌﺎﹰ‪ ،‬ﻓﻌﺒﺪ ِ‬
‫ﺝ‬ ‫ﻚ‪ .‬ﻭﳌﱠﺎ ﺟﺎ َﺀ ﺍﻹﺳﻼ ُﻡ ﺑﻌﻘﻴﺪﺗِـ ِﻪ ﺟـﺎ َﺀ ِﻟُﻴﺨْـ ﹺﺮ َ‬ ‫ﻭﺍﳊﻴﻮﺍﻥﹶ‪ ،‬ﻭﺍﻟﻨﹺﲑﺍﻥﹶ‪ ،‬ﻭﻏ َﲑ ﺫﻟ َ‬
‫ﷲ ﺍﻟﱠﺬﻱ ﺧﻠ َﻖ ﹸﻛ ﱠﻞ ﺷﻲ ٍﺀ‪ .‬ﻭﳌﱠﺎ ﻇﻬ َﺮ‬ ‫ﺕ ﺇﱃ ﻋﺒﺎﺩ ِﺓ ﺍ ِ‬ ‫ﺍﻹﻧﺴﺎﻧﱠﻴ ﹶﺔ ﻣ ْﻦ ﻋﺒﺎﺩ ِﺓ ﺍﳌﺨﻠﻮﻗﺎ ِ‬
‫ﻀ َﻲ ﻋﻠـﻰ‬ ‫ﺴَﺘ ِﻄ ْﻊ ﺃ ﹾﻥ َﻳ ﹾﻘ ِ‬‫ﺡ ﹾﱂ َﻳ ْ‬‫ﷲ ﻭﻳﻨﻜ ُﺮ ﺍﻟﺮﻭ َ‬ ‫ﻱ ﺍﻟﱠﺬﻱ ﻳُْﻨ ِﻜﺮُ ﻭﺟﻮ َﺩ ﺍ ِ‬ ‫ﺍﳌﺒﺪﹸﺃ ﺍﳌﺎ ﱢﺩ ﱡ‬
‫ﺴﻪُ‬‫ﺼ ﱡﻮ َﺭ ﺍﻹﻧﺴﺎ ِﻥ ﻟﻘ ﱠﻮ ٍﺓ ﺃﻛ َﱪ ﻣْﻨﻪُ‪ ،‬ﻭﻧﻘ ﹶﻞ ﺗﻘﺪﻳ َ‬ ‫ﻫﺬﺍ ﺍﻟَﺘ َﺪﱡﻳ ﹺﻦ ﺍﻟﻄﺒﻴﻌﻲﱢ‪ ،‬ﻭﺇﳕﱠﺎ ﻧﻘ ﹶﻞ َﺗ َ‬
‫ﻚ ﺇﱃ ﺗﺼ ﱡﻮ ﹺﺭ ﻫﺬ ِﻩ ﺍﻟﻘﹸ ﱠﻮ ِﺓ ﰲ ﺍﳌﺒﺪِﺃ ﻭﰲ َﺣ َﻤﹶﻠِﺘﻪِ‪ ،‬ﻭﺟﻌ ﹶﻞ‬ ‫ﳍﺬ ِﻩ ﺍﻟﻘ ﱠﻮﺓِ‪ ،‬ﻧﻘ ﹶﻞ ﻛ ﱠﻞ ﺫﻟ َ‬
‫ﺱ ﻣ ْﻦ ﻋﺒﺎﺩ ِﺓ‬ ‫ﺲ ﺍﻟﻨﺎ ﹺ‬ ‫ﺴﻪُ ﳍﻤﺎ ﻭﺣ َﺪﻫُﻤَﺎ‪ ،‬ﻓﻜﺄﻧﱠ ُﻪ ﺭﺟ َﻊ ﺇﱃ ﺍﻟﻮﺭﺍﺀِ‪ ،‬ﻭﻧﻘ ﹶﻞ ﺗﻘﺪﻳ َ‬ ‫ﺗﻘﺪﻳ َ‬
‫ﺲ ﻛﻼ ﹺﻡ ﺍﳌﺨﻠﻮﻗـﺎﺕِ‪،‬‬ ‫ﷲ ﺇﱃ ﺗﻘﺪﻳ ﹺ‬ ‫ﺕﺍِ‬ ‫ﺲ ﺁﻳﺎ ِ‬ ‫ﷲ ﺇﱃ ﻋﺒﺎﺩ ِﺓ ﺍﻟﻌﺒﺎﺩِ‪ ،‬ﻭﻣ ْﻦ ﺗﻘﺪﻳ ﹺ‬ ‫ﺍِ‬
‫ﻚ‪ .‬ﻭ ﹾﱂ ﻳﺴﺘ ِﻄ ﹺﻊ ﺍﻟﻘﻀﺎ َﺀ ﻋﻠﻰ ﻓﻄﺮ ِﺓ ﺍﻟﺘﺪﱡﻳﻦﹺ‪ ،‬ﻭﺇﳕﱠـﺎ ﺣ ﱠﻮﳍﹶـﺎ‬ ‫ﻓﻜﺎ ﹶﻥ َﺭ ْﺟ ِﻌﱠﻴﹰﺎ ﰲ ﺫﻟ َ‬
‫ﺖ ﻗﻴﺎﺩُﺗ ُﻪ ﺍﻟﻔﻜﺮﻳﱠ ﹸﺔ ﲣﺘِﻠﻒُ ﻣـ َﻊ ﻃﺒﻴﻌـ ِﺔ‬ ‫ﻚ ﻛﺎﻧ ْ‬ ‫ﻼ ﺭﺟ ِﻌﱠﻴﹰﺎ‪ .‬ﻭﻟﺬﻟ َ‬ ‫ﺑﺎﳌﹸﻐﺎﹶﻟ ﹶﻄ ِﺔ ﲢﻮﹺﻳ ﹰ‬
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 ‫ﺖ ﺍﻟﻘﻴﺎﺩ ﹸﺓ ﺍﻟﻔﻜﺮﱠﻳ ﹸﺔ ﰲ ﺍﻟﺸﻴﻮﻋﱠﻴ ِﺔ‬ ‫ﺖ ﻗﻴﺎﺩ ﹰﺓ َﺳ ﹾﻠﹺﺒﱠﻴ ﹰﺔ‪ .‬ﻭﻣ ْﻦ ﻫﻨﺎ ﻛﺎﻧ ِ‬ ‫ﺍﻹﻧﺴﺎﻥِ‪ ،‬ﻭﻛﺎﻧ ْ‬
‫ﺤﱠﻴﻞﹸ ﳍﺎ ﺑﺎﳌﻌﺪﺓِ‪ ،‬ﻭﺗـﺴَﺘﻬْﻮﻱ ﺍﳉـﺎﺋﻌﲔَ‪،‬‬ ‫ﺨ ِﻔ ﹶﻘ ﹰﺔ ﻣ ْﻦ ﻧﺎ ِﺣَﻴ ٍﺔ ِﻓ ﹾﻄ ﹺﺮﱠﻳﺔٍ‪ ،‬ﻭﺇﻧﱠﻤﺎ ُﻳَﺘ َ‬
‫ﻣُ ْ‬
‫ﺨ ِﻔﻘﹸـﻮ ﹶﻥ ﰲ ﺍﳊﻴـﺎ ِﺓ‬ ‫ﺨﻔِـﻀُﻮﻥﹶ‪ ،‬ﻭﺍﳌﹸ ْ‬ ‫ﺴﻚُ ﻬﺑَﺎ ﺍ ﹸﳌْﻨ َ‬ ‫ﻭﺍﳋﺎﺋﻔﲔَ‪ ،‬ﻭﺍﻟﺒﺎﺋِﺴﲔَ‪ ،‬ﻭَﻳَﺘ َﻤ ﱠ‬
‫ﺍﳊﺎِﻗﺪُﻭ ﹶﻥ ﻋﻠْﻴﻬَﺎ‪ ،‬ﻭﺍ ﹸﳌﺼَـﺎﺑُﻮ ﹶﻥ ﺑﺎﻟﺸُـﺬﹸﻭ ِﺫ ﺍﻟ َﻌ ﹾﻘِﻠ ﱢﻲ‪ ،‬ﺣﺘﱠﻰ ﻳُﻘﺎ ﹶﻝ ﹺﺇﱠﻧ ُﻬ ْﻢ ﻣ ْﻦ ﹶﺫﻭﹺﻱ‬
‫ـ ﱠﺪﻗﹸـﻮ ﹶﻥ ﺑﺎﻟﻨﻈـﺮﱠﻳ ِﺔ ﺍﻟﺪﻳﺎِﻟﻜﹾـﺘﻴ ِﻜﱠﻴ ِﺔ ﺍﻟﱠﱵ ﻫ َﻲ ﹶﺃ ﹾﻇ َﻬﺮُ ﺷـﻲ ٍﺀ‬ ‫ﲔ َﻳﺘَﺸ َ‬ ‫ﺍﻟﻔﻜ ﹺﺮ ﺣ َ‬
‫ﺱ‬‫ﻉ ﺍﻟﻨـﺎ ﹺ‬ ‫ﺲ ﻭﺍﻟﻌﻘ ﹺﻞ َﻣ َﻌﹰﺎ‪ .‬ﻭَﺗَﺘ َﻮ ﱠﺳﻞﹸ ﺑﺎﻟﻘ ﱠﻮ ِﺓ ﻹﺧﻀﺎ ﹺ‬ ‫ﳊ ﱢ‬ ‫ﻓﺴﺎﺩﹰﺍ ﻭﺑُﻄﻼﻧﹰﺎ ﺑﺸﻬﺎﺩ ِﺓ ﺍ ِ‬
‫ﺕ ﻭﺍﻟﻘﹶــﻼِﻗﻞﹸ‪،‬‬ ‫ﺖ ﺍﻟﹶﺜ ْﻮﺭَﺍ ُ‬‫ﻂ ﻭﺍﻟ ﹶﻜْﺒﺖُ‪ ،‬ﻭﻛﺎﻧ ِ‬ ‫ِﻟ َﻤْﺒ َﺪِﺋﻬَﺎ‪ ،‬ﻭﻣ ْﻦ ﻫﻨﺎ ﻛﺎ ﹶﻥ ﺍﻟﻀـ ْﻐ ﹸ‬
‫ﺏ ﻣ ْﻦ ﺃ َﻫ ﱢﻢ ﻭﺳﺎِﺋِﻠﻬَﺎ‪.‬‬ ‫ﻭﺍﻟَﺘﺨْـﺮﹺﻳﺐُ ﻭﺍﻻﺿْـﻄِـﺮﺍ ُ‬
‫ﺖ ﺍﻟﻘﻴﺎﺩ ﹸﺓ ﺍﻟﻔﻜﺮﻳﱠ ﹸﺔ ﻟِﻠﺮﺃﲰﺎﻟﱠﻴ ِﺔ ﻣُﺨﺎِﻟ ﹶﻔ ﹰﺔ ﻟﻔﻄﺮ ِﺓ ﺍﻹﻧـﺴﺎ ِﻥ‬ ‫ﻚ ﻛﺎﻧ ِ‬ ‫ﻭﻛﺬﻟ َ‬
‫ﺲ َﺗْﺒﺮُﺯُ ﰲ ﺗﺪﺑ ﹺﲑ‬ ‫ﺍﻟﱠﱵ ﻫ َﻲ ﻓﻄﺮ ﹸﺓ ﺍﻟﺘﺪﱡﻳﻦﹺ‪ ،‬ﻷ ﱠﻥ ﻓﻄﺮ ﹶﺓ ﺍﻟﺘﺪﱡﻳ ﹺﻦ ﻛﻤﺎ َﺗْﺒﺮُﺯُ ﰲ ﺍﻟﺘﻘﺪﻳ ﹺ‬
‫ﲔ َﻳﻘﹸﻮ ُﻡ ﻬﺑﺬﺍ ﺍﻟﺘـﺪﺑﲑﹺ‪،‬‬ ‫ﻀ ِﻪ ﺣ َ‬
‫ﺍﻹﻧﺴﺎ ِﻥ ﻷﻋﻤﺎِﻟ ِﻪ ﰲ ﺍﳊﻴﺎﺓِ‪ِ ،‬ﻟ ﹸﻈﻬُﻮ ﹺﺭ ﺍﺧﺘﻼِﻓ ِﻪ ﻭﺗﻨﺎﻗﹸ ِ‬
‫ﻚ ﻛﺎ ﹶﻥ ﻻ ُﺑﺪﱠ ﺃ ﹾﻥ ﻳﻜﻮ ﹶﻥ ﺍﻟﺪﻳ ُﻦ ﻫ َﻮ ﺍﳌـﺪﱢﺑ َﺮ ﻷﻋﻤـﺎ ﹺﻝ‬ ‫ﻭﻫﺬﺍ ﺁﻳ ﹸﺔ ﺍﻟﻌﺠ ﹺﺰ‪ .‬ﻭﻟﺬﻟ َ‬
‫ﻒ ﻟﻔﻄﺮ ِﺓ ﺍﻹﻧﺴﺎ ِﻥ‪ .‬ﻋﻠﻰ ﺃﻧﱠـ ُﻪ‬ ‫ﺍﻹﻧﺴﺎ ِﻥ ﰲ ﺍﳊﻴﺎ ِﺓ‪ .‬ﻓﺈﺑﻌﺎ ُﺩ ﺍﻟﺪﻳ ﹺﻦ ﻋ ﹺﻦ ﺍﳊﻴﺎ ِﺓ ﳐﺎﻟ ٌ‬
‫ﺕ ﺑـ ﹾﻞ‬ ‫ﺲ ﻣﻌﲎ ﻭﺟﻮ ِﺩ ﺍﻟﺪﻳ ﹺﻦ ﰲ ﺍﳊﻴﺎ ِﺓ ﻫ َﻮ ﺟﻌ ﹶﻞ ﺃﻋﻤﺎ ﹺﻝ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻋﺒﺎﺩﺍ ٍ‬ ‫ﻟﻴ َ‬
‫ﰿ‬
‫ﷲ ﺑ ِﻪ ﻫ َﻮ ﺍﻟﱠﺬﻱ ﻳُﻌﺎ ﹸ‬ ‫ﻣﻌﲎ ﻭﺟﻮ ِﺩ ﺍﻟﺪﻳ ﹺﻦ ﰲ ﺍﳊﻴﺎ ِﺓ ﻫ َﻮ ﺟﻌ ﹸﻞ ﺍﻟﻨﻈﺎ ﹺﻡ ﺍﻟﱠﺬﻱ ﺃﻣ َﺮ ﺍ ُ‬
‫ﺕ ﻣﺎ ﰲ ﻓﻄﺮ ِﺓ‬ ‫ﻣﺸﺎﻛ ﹶﻞ ﺍﻹﻧﺴﺎ ِﻥ ﰲ ﺍﳊﻴﺎﺓِ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻨﻈﺎ ُﻡ ﺻﺎ ِﺩ ٌﺭ ﻋ ْﻦ ﻋﻘﻴﺪ ٍﺓ ﹶﻗ ﱠﺮ َﺭ ْ‬
‫ﻒ‬
‫ﺍﻹﻧﺴﺎﻥِ‪ ،‬ﻓﺈﺑﻌﺎ ُﺩ ُﻩ ﻭﹶﺃ ْﺧﺬﹸ ﻧﻈﺎ ﹴﻡ ﺻﺎﺩ ﹴﺭ ﻣ ْﻦ ﻋﻘﻴﺪ ٍﺓ ﻻ ُﺗﻮَﺍِﻓﻖُ ﻏﺮﻳﺰ ﹶﺓ ﺍﻟﺘﺪﱢﻳ ﹺﻦ ﳐﹸﺎﻟ ٌ‬
‫ﺖ ﺍﻟﻘﻴﺎﺩ ﹸﺓ ﺍﻟﻔﻜﺮﻳ ﹸﺔ ﺍﻟﺮﺃﲰﺎﻟﻴﱠ ﹸﺔ ﳐﻔﻘ ﹰﺔ ﻣـ ْﻦ ﻧﺎﺣﻴـ ٍﺔ‬ ‫ﻚ ﻛﺎﻧ ِ‬ ‫ﻟﻔﻄﺮ ِﺓ ﺍﻹﻧﺴﺎ ِﻥ‪ .‬ﻭﻟﺬﻟ َ‬
‫ﺼِﻠﻬَﺎ ﺍﻟﺪﻳ َﻦ ﻋ ﹺﻦ ﺍﳊﻴﺎﺓِ‪ ،‬ﻭﰲ ﺇﺑْﻌﺎ ِﺩﻫَﺎ ﺍﻟَﺘ َﺪﱡﻳ َﻦ ﻋ ﹺﻦ‬ ‫ﻓﻄﺮﱠﻳﺔٍ‪ ،‬ﻷﻧﱠﻬﺎ ﻗﻴﺎﺩﹲﺓ َﺳ ﹾﻠﹺﺒﱠﻴ ﹲﺔ ﰲ ﹶﻓ ْ‬
‫ﷲ ﺑ ِﻪ ﻋـ ْﻦ‬ ‫ﺍﳊﻴﺎﺓِ‪ ،‬ﻭﺟﻌِﻠ ِﻪ ﻣﺴـﺄﻟ ﹰﺔ ﻓﺮﺩﱠﻳﺔﹰ‪ ،‬ﻭﰲ ﺇﺑﻌـﺎ ِﺩﻫَﺎ ﺍﻟﻨﻈـﺎ َﻡ ﺍﻟﱠﺬﻱ ﺃﻣ َﺮ ﺍ ُ‬
‫ﻣﻌﺎﳉ ِﺔ ﻣﺸﺎﻛ ﹺﻞ ﺍﻹﻧﺴﺎ ِﻥ‪.‬‬
‫ﻭﺍﻟﻘﻴﺎﺩ ﹸﺓ ﺍﻟﻔﻜﺮﻳﱠ ﹸﺔ ﺍﻹﺳﻼﻣﻴﱠ ﹸﺔ ﻫ َﻲ ﻗﻴﺎﺩﹲﺓ ﺇﳚﺎﺑﱠﻴ ﹲﺔ ﻷﻧﱠﻬﺎ ﲡﻌ ﹸﻞ ﺍﻟﻌﻘ ﹶﻞ ﺃﺳﺎﺳﹰﺎ‬
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 ‫ﻟﻺﳝﺎ ِﻥ ﺑﻮﺟﻮ ِﺩ ﺍﷲِ‪ ،‬ﺇ ﹾﺫ َﺗ ﹾﻠ ِﻔﺖُ ﺍﻟﻨﻈ َﺮ ﺇﱃ ﻣﺎ ﰲ ﺍﻟﻜﻮ ِﻥ ﻭﺍﻹﻧﺴﺎ ِﻥ ﻭﺍﳊﻴﺎﺓِ‪ ،‬ﳑﱠـﺎ‬
‫ﷲ ﺍﻟﱠﺬﻱ ﺧﻠ َﻖ ﻫﺬ ِﻩ ﺍﳌﺨﻠﻮﻗﺎﺕِ‪ ،‬ﻭُﺗ َﻌﻴﱢ ُﻦ ﻟﻺﻧﺴﺎ ِﻥ ﻣﺎ‬ ‫ﳉ ْﺰ ﹺﻡ ﹺﺑ ُﻮﺟُﻮ ِﺩ ﺍ ِ‬
‫ﳛ ِﻤﻞﹸ ﻋﻠﻰ ﺍ ﹶ‬
‫ﺚ ﻋﻨ ُﻪ ﺑﻔﻄﺮِﺗ ِﻪ ﻣ ْﻦ ﹶﻛﻤَﺎ ﹴﻝ ُﻣ ﹾﻄﹶﻠﻖﹴ‪ ،‬ﹾﱂ ﻳﻮﺟ ْﺪ ﰲ ﺍﻹﻧﺴﺎ ِﻥ ﻭﺍﻟﻜﻮ ِﻥ ﻭﺍﳊﻴـﺎﺓِ‪،‬‬ ‫ﻳﺒﺤ ﹸ‬
‫ﻭﺗُ ْﺮ ِﺷﺪُ ﻋﻘﹶﻠﻪُ ﺇﻟْﻴﻪِ‪ ،‬ﹶﻓﻴُ ْﺪ ﹺﺭﻛﹸﻪُ ﻭﻳُ ْﺆ ِﻣﻦُ ﹺﺑ ِﻪ‪.‬‬
‫ﺲ ﻋﻠـﻰ‬ ‫ﺃ ﱠﻣﺎ ﺍﻟﻘﻴﺎﺩ ﹸﺓ ﺍﻟﻔﻜﺮﻳﱠ ﹸﺔ ﺍﻟﺸﻴﻮﻋﻴﱠ ﹸﺔ ﻓﻬ َﻲ ﻣﺒﹺﻨﱠﻴ ﹲﺔ ﻋﻠﻰ ﺍﳌﺎ ّﺩَﻳ ِﺔ ﻭﻟـﻴ َ‬
‫ﺍﻟﻌﻘـﻞﹺ‪ ،‬ﻭﺇ ﹾﻥ ﺗﻮﺻﱠـ ﹶﻞ ﺇﻟﻴﻬﺎ ﺍﻟﻌﻘﻞﹸ‪ ،‬ﻷﻧﱠﻬﺎ ﺗﻘﻮ ﹸﻝ ﺑﻮﺟﻮ ِﺩ ﺍﳌﺎ ﱠﺩ ِﺓ ﻗﺒ ﹶﻞ ﺍﻟﻔﻜـﺮﹺ‪،‬‬
‫ﺻ ﹶﻞ ﺍﻷﺷﻴﺎﺀِ‪ ،‬ﻓﻬ َﻲ ﻣﺎ ﱢﺩﱠﻳ ﹲﺔ‪ .‬ﻭﺃﻣﱠﺎ ﺍﻟﻘﻴﺎﺩ ﹸﺓ ﺍﻟﻔﻜﺮﻳﱠ ﹸﺔ ﺍﻟﺮﺃﲰﺎﻟﻴﱠ ﹸﺔ ﻓﻬ َﻲ ﻣﺒﹺﻨﱠﻴ ﹲﺔ‬ ‫ﻭﲜﻌِﻠﻬَﺎ ﹶﺃ ْ‬
‫ﻉ ﺍﻟﺪَﺍﻣِـﻲ ﺍﻟﱠـﺬﻱ‬ ‫ﺖ ﺇﻟﻴ ِﻪ ﻣ َﻦ ﺍﻟﻨﹺـﺰَﺍ ﹺ‬‫ﻂ ﺍﻟﱠﺬﻱ َﺗ َﻮﺻﱠـﻠﹶـ ْ‬ ‫ﻋﻠﻰ ﺍﳊ ﱢﻞ ﺍﻟﻮﺳـ ِ‬
‫ﲔ ﺭﺟﺎ ﹺﻝ ﺍﻟﻜﻨﻴﺴ ِﺔ ﻭﺭﺟﺎ ﹺﻝ ﺍﻟﻔﻜﺮﹺ‪ ،‬ﻭﺃْﻧَﺘ َﺞ ﻓﺼ ﹶﻞ ﺍﻟـﺪﻳ ﹺﻦ‬ ‫ﺍﺳْـَﺘ َﻤ ﱠﺮ ِﻋ ﱠﺪ ﹶﺓ ﻗﹸﺮﻭ ٍﻥ ﺑ َ‬
‫ﻋ ﹺﻦ ﺍﻟﺪﻭﻟ ِﺔ‪.‬‬
‫ﺨ ِﻔ ﹶﻘَﺘْﻴﻦﹺ‪،‬‬
‫ﺖ ﺍﻟﻘﻴﺎﺩﺗَﺎ ِﻥ ﺍﻟﻔﻜ ﹺﺮﱠﻳﺘَﺎ ِﻥ ﺍﻟﺸﻴﻮ ِﻋﻴﱠ ﹸﺔ ﻭﺍﻟﺮﺃﲰﺎِﻟﻴﱠ ﹸﺔ ُﻣ ْ‬ ‫ﻚ ﻛﺎﻧ ِ‬ ‫ﻟـﺬﻟ َ‬
‫ﻀﺘَﺎ ِﻥ ﻣ َﻊ ﺍﻟﻔﻄﺮﺓِ‪ ،‬ﻭﻏ ُﲑ َﻣْﺒﹺﻨﱠﻴَﺘْﻴ ﹺﻦ ﻋﻠﻰ ﺍﻟﻌﻘ ﹺﻞ‪.‬‬ ‫ﻷﱠﻧ ُﻬﻤَﺎ ﻣَُﺘﻨَﺎِﻗ َ‬
‫ﻭﺍﳊﺎﺻ ﹸﻞ ﺃ ﱠﻥ ﺍﻟﻘﻴﺎﺩ ﹶﺓ ﺍﻟﻔﻜﺮﱠﻳ ﹶﺔ ﺍﻹﺳﻼﻣﱠﻴ ﹶﺔ ﻫ َﻲ ﻭﺣﺪﻫﺎ ﺍﻟﻘﻴﺎﺩ ﹸﺓ ﺍﻟﻔﻜﺮﻳ ﹸﺔ‬
‫ﺕ ﻓﻜﺮﱠﻳ ﹲﺔ ﻓﺎﺳﺪﺓﹲ‪ ،‬ﻷ ﱠﻥ ﺍﻟﻘﻴﺎﺩ ﹶﺓ ﺍﻟﻔﻜﺮﱠﻳ ﹶﺔ ﺍﻹﺳﻼﻣﱠﻴ ﹶﺔ‬ ‫ﺍﻟﺼﺤﻴﺤﺔﹸ‪ ،‬ﻭﻣﺎ ﻋﺪﺍﻫﺎ ﻗﻴﺎﺩﺍ ٌ‬
‫ﺕ ﺍﻟﻔﻜﺮﱠﻳ ﹶﺔ ﺍﻷﺧﺮﻯ ﻏ ُﲑ ﻣﺒﻨﻴﱠـ ٍﺔ ﻋﻠـﻰ‬ ‫ﲔ ﺃ ﱠﻥ ﺍﻟﻘﻴﺎﺩﺍ ِ‬ ‫َﻣْﺒﹺﻨﱠﻴ ﹲﺔ ﻋﻠﻰ ﺍﻟﻌﻘﻞﹺ‪ ،‬ﰲ ﺣ ﹺ‬
‫ﲔ‬‫ﺏ ﻣﻌﻬَﺎ ﰲ ﺣ ﹺ‬ ‫ﺍﻟﻌﻘﻞﹺ‪ ،‬ﻭﻷﻧﱠﻬﺎ ﻗﻴﺎﺩﹲﺓ ﻓﻜﺮﱠﻳ ﹲﺔ َﺗﱠﺘ ِﻔﻖُ ﻣ َﻊ ﻓﻄﺮ ِﺓ ﺍﻹﻧﺴﺎﻥِ‪ ،‬ﻓﻴﺘﺠﺎ َﻭ ُ‬
‫ﻚ‪ :‬ﺃ ﱠﻥ ﺍﻟﻘﻴـﺎﺩ ﹶﺓ‬ ‫ﺕ ﺍﻟﻔﻜﺮﱠﻳ ﹶﺔ ﺍ ُﻷ ْﺧﺮَﻯ ُﺗﺨَﺎِﻟﻒُ ﻓﻄﺮ ﹶﺓ ﺍﻹﻧﺴﺎ ِﻥ‪ .‬ﻭﺫﻟـ َ‬ ‫ﺃ ﱠﻥ ﺍﻟﻘﻴﺎﺩﺍ ِ‬
‫ﺴﹺﺒﻖُ‬ ‫ﺍﻟﻔﻜﺮﱠﻳ ﹶﺔ ﺍﻟﺸﻴﻮﻋﱠﻴ ﹶﺔ َﻣْﺒﹺﻨﱠﻴ ﹲﺔ ﻋﻠﻰ ﺍﳌﺎ ﱢﺩﱠﻳ ِﺔ ﻻ ﻋﻠﻰ ﺍﻟﻌﻘﻞﹺ‪ ،‬ﻷﻧﱠﻬﺎ ﺗﻘﻮ ﹸﻝ ﺇ ﱠﻥ ﺍﳌﺎ ﱠﺩ ﹶﺓ َﺗ ْ‬
‫ﻍ ﺗُﻮ ﹺﺟﺪُ ﺑـﻪ‬ ‫ﲔ َﺗْﻨ َﻌ ِﻜﺲُ ﻋﻠﻰ ﺍﻟ ِﺪﻣَﺎ ﹺ‬ ‫ﻚ ﻓﺎﳌﺎ ﱠﺩ ﹸﺓ ﺣ َ‬ ‫ﺴﹺﺒﻖُ ﺍﻟﻌﻘﻞﹶ‪ ،‬ﻭﻟﺬﻟ َ‬ ‫ﻱ َﺗ ْ‬ ‫ﺍﻟﻔﻜﺮَ‪ ،‬ﺃ ْ‬
‫ﺖ ﻋﻠﻴ ِﻪ‪ .‬ﺃﻣﱠﺎ ﻗﺒ ﹶﻞ ﺍﻧﻌﻜﺎﺱ ﺍﳌـﺎ ﱠﺩ ِﺓ ﻋﻠـﻰ‬ ‫ﺴ ْ‬ ‫ﺍﻟﻔﻜﺮَ‪ ،‬ﹶﻓﻴُ ﹶﻔﻜﱢﺮُ ﰲ ﺍﳌﺎ ﱠﺩ ِﺓ ﺍﻟﱠﱵ ﺍْﻧ َﻌ ﹶﻜ َ‬
‫ﺻ ﹸﻞ ﺍﻟﻌﻘﻴـﺪ ِﺓ‬ ‫ﻚ ﻓﻜﻞﱡ ﺷﻲ ٍﺀ َﻣْﺒﹺﻨﻲﱞ ﻋﻠﻰ ﺍﳌﺎ ﱠﺩﺓِ‪ ،‬ﻓﺄ ْ‬ ‫ﻍ ﻓﻼ ﻳﻮ َﺟﺪُ ﻓﻜ ٌﺮ‪ ،‬ﻭﻟﺬﻟ َ‬ ‫ﺍﻟﺪﻣﺎ ﹺ‬
‫ﺲ ﺍﻟﻔﻜ َﺮ‪.‬‬‫ﻱ ﺍﻟﻘﻴﺎﺩ ِﺓ ﺍﻟﻔﻜﺮﱠﻳ ِﺔ ﺍﻟﺸﻴﻮﻋﱠﻴ ِﺔ ﻫ َﻮ ﺍﳌﺎﺩﱢﻳﱠ ﹸﺔ ﻭﻟﻴ َ‬ ‫ﺍﻟﺸﻴﻮﻋﱠﻴ ِﺔ ﺃ ﹺ‬
‫‪٤٠‬‬
 ‫ﲔ ﺍﳌـﺎ ﱠﺩ ِﺓ‬ ‫ﺱﺑ َ‬ ‫ـ ُﻪ ﻻ ﻳﻮ َﺟﺪُ ﺍﻧﻌﻜﺎ ٌ‬ ‫ﻭﻫﺬﺍ ﺧﻄﹲﺄ ﻣ ْﻦ َﻭ ْﺟ َﻬْﻴ ﹺﻦ‪ :‬ﺍﻷ ﱠﻭ ﹺﻝ ﺃﻧ ﱠ‬
‫ﺲ ﻋﻠﻰ ﺍﻟـﺪﻣﺎﻍﹺ‪،‬‬ ‫ﺲ ﻋﻠﻰ ﺍﳌﺎ ﱠﺩ ِﺓ‪ ،‬ﻭﻻ ﺍﳌﺎ ﱠﺩ ﹸﺓ ﺗﻨﻌﻜ ُ‬ ‫ﻍ ﻳﻨﻌﻜ ُ‬ ‫ﻭﺍﻟﺪﻣﺎﻍﹺ‪ ،‬ﻓﻼ ﺍﻟﺪﻣﺎ ﹸ‬
‫ﺲ‬
‫ﺱ ﰲ ﺍﻟﺸﻲ ِﺀ ﺍﻟﱠـﺬﻱ ﻳﻌﻜـ ُ‬ ‫ﺝ ﺇﱃ ﻭﺟﻮ ِﺩ ﻗﺎﹺﺑِﻠﱠﻴ ِﺔ ﺍﻻﻧﻌﻜﺎ ﹺ‬ ‫ﺱ ﳛﺘﺎ ُ‬ ‫ﻷ ﱠﻥ ﺍﻻﻧﻌﻜﺎ َ‬
‫ﺱ ﻋﻠﻴﻬَﺎ‪ ،‬ﻭﻫﺬﺍ ﻏ ُﲑ ﻣﻮﺟـﻮﺩٍ‪،‬‬ ‫ﺝ ﺇﱃ ﻗﺎﺑﻠﱠﻴ ِﺔ ﺍﻻﻧﻌﻜﺎ ﹺ‬ ‫ﺍﻷﺷﻴﺎ َﺀ ﻛﺎﳌﺮﺁﺓِ‪ ،‬ﻓﺈﻧﱠﻬﺎ ﲢﺘﺎ ُ‬
‫ﲔ ﺍﳌـﺎ ﱠﺩ ِﺓ‬ ‫ﺱ ﺑـ َ‬ ‫ﻚ ﻻ ﻳﻮﺟ ُﺪ ﺍﻧﻌﻜﺎ ٌ‬ ‫ﻱ‪ .‬ﻭﻟﺬﻟ َ‬ ‫ﻍ ﻭﻻ ﰲ ﺍﻟﻮﺍﻗ ﹺﻊ ﺍﳌﺎ ﱢﺩ ﱢ‬ ‫ﻻ ﰲ ﺍﻟﺪِﻣﺎ ﹺ‬
‫ﺲ ﻋﻠﻰ ﺍﻟﺪﻣﺎﻍﹺ‪ ،‬ﻭﻻ ﺗَـﻨْـَﺘ ِﻘﻞﹸ ﺇﻟﻴ ِﻪ ﺑ ﹾﻞ‬ ‫ﻍ ﻣُﻄـﻠﻘﺎﹰ‪ ،‬ﻷ ﱠﻥ ﺍﳌﺎ ﱠﺩ ﹶﺓ ﻻ ﺗﻨﻌﻜ ُ‬ ‫ﻭﺍﻟﺪﻣﺎ ﹺ‬
‫ﺱ ﺑﺎﳌﺎ ﱠﺩ ِﺓ‬ ‫ﺱ‪ .‬ﻭﻧﻘ ﹸﻞ ﺍﻹﺣﺴﺎ ﹺ‬ ‫ﻍ ﺑﻮﺍﺳﻄ ِﺔ ﺍﳊﻮﺍ ﱢ‬ ‫ﺱ ﺑﺎﳌﺎ ﱠﺩ ِﺓ ﺇﱃ ﺍﻟﺪﻣﺎ ﹺ‬ ‫َﻳْﻨَﺘ ِﻘﻞﹸ ﺍ ِﻹ ْﺣﺴَﺎ ُ‬
‫ﻍ ﻋﻠـﻰ‬ ‫ﺲ ﺍﻧﻌﻜﺎﺳﹰﺎ ﻟﻠﻤﺎ ﱠﺩ ِﺓ ﻋﻠﻰ ﺍﻟﺪﻣﺎﻍﹺ‪ ،‬ﻭﻻ ﺍﻧﻌﻜﺎﺳﹰﺎ ﻟﻠـﺪﻣﺎ ﹺ‬ ‫ﻍ ﻟﻴ َ‬ ‫ﺇﱃ ﺍﻟﺪِﻣﺎ ﹺ‬
‫ﻚ َﺑْﻴ َﻦ ﺍﻟﻌَـْﻴ ﹺﻦ ﻭﻏ ﹺﲑﻫَـﺎ ﻣـ َﻦ‬ ‫ﻕ ﰲ ﺫﻟ َ‬ ‫ﺍﳌﺎ ﱠﺩﺓِ‪ ،‬ﻭﺇﳕﱠﺎ ﻫ َﻮ ِﺣﺲﱞ ﺑﺎﳌﺎ ﱠﺩﺓِ‪ ،‬ﻭﻻ ﹶﻓ ْﺮ َ‬
‫ﺱ ﻛﻤَـﺎ‬ ‫ﺴ ْﻤﻊﹺ‪ ،‬ﺇﺣْـﺴَﺎ ٌ‬ ‫ﺸﻢﱢ‪ ،‬ﻭﺍﻟ ﹶﺬ ْﻭﻕﹺ‪ ،‬ﻭﺍﻟ َ‬ ‫ﺤﺼُﻞﹸ ﻣ َﻦ ﺍﻟﱠﻠ ْﻤﺲﹺ‪ ،‬ﻭﺍﻟ َ‬ ‫ﺍﳊﻮﺍﺱﱢ‪ ،‬ﹶﻓَﻴ ْ‬
‫ﺲ ﺍﻧﻌﻜﺎﺳـﹰﺎ ﻋﻠـﻰ‬ ‫ﺤﺼُﻞﹸ ﻣ َﻦ ﺍﻹﺑْﺼﺎ ﹺﺭ‪ .‬ﺇﹺﺫﹰﺍ ﻓﺎﻟﱠﺬﻱ َﻳﺤﺼ ﹸﻞ ﻣ َﻦ ﺍﻷﺷﻴﺎ ِﺀ ﻟﻴ َ‬ ‫َﻳ ْ‬
‫ﺲ ﺑﺎﻷﺷﻴﺎ ِﺀ ﺑﻮﺳـﺎﻃ ِﺔ‬ ‫ﺍﻟﺪﻣﺎﻍﹺ‪ ،‬ﻭﺇﻧﱠﻤﺎ ﻫ َﻮ ِﺣﺲﱞ ﺑﺎﻷﺷـﻴﺎ ِﺀ‪ .‬ﻓﺎﻹﻧﺴـﺎ ﹸﻥ ُﻳﺤِـ ﱡ‬
‫ﳋ ْﻤﺲﹺ‪ ،‬ﻭﻻ ﺗُ ْﻌ ﹶﻜﺲُ ﻋﻠﻰ ﺩﻣﺎ ِﻏ ِﻪ ﺍﻷﺷﻴﺎ ُﺀ‪.‬‬ ‫ﺣﻮﺍ ﱢﺳ ِﻪ ﺍ ﹶ‬
‫ﺲ ﻭﺣ َﺪﻩُ ﻻ ﳛﺼ ﹸﻞ ﻣْﻨ ُﻪ ﻓﻜﺮٌ‪ ،‬ﺑ ﹾﻞ ﺍﻟﱠﺬﻱ ﳛـﺼ ﹸﻞ ﻫـ َﻮ‬ ‫ﳊ ﱠ‬ ‫ﻭﺍﻟﺜﺎﱐ ﺃ ﱠﻥ ﺍ ِ‬
‫ﺱ ﺯَﺍِﺋﺪُ ﺇﺣﺴﺎﺱﹴ‪ ،‬ﺯﺍﺋ ُﺪ ﻣ ﹾﻠﻴُـﻮ ِﻥ‬ ‫ﺱ ﺑﺎﻟﻮﺍِﻗﻊﹺ‪ ،‬ﻭﺇﺣﺴﺎ ٌ‬ ‫ﻱ ﺍﻹﺣﺴﺎ ُ‬ ‫ﺲ ﻓﻘﻂﹾ‪ ،‬ﺃ ﹺ‬ ‫ﺍﳊ ﱡ‬
‫ﺱ ﻓﻘـﻂﹾ‪ ،‬ﻭﻻ‬ ‫ﻉ ﺍﻹﺣﺴﺎﺱﹺ‪ ،‬ﺇﻧﱠﻤﺎ ﳛﺼ ﹸﻞ ﻣﻨ ُﻪ ﺇﺣﺴﺎ ٌ‬ ‫ﺇﺣﺴﺎﺱﹴ‪ ،‬ﻣﻬﻤﺎ ﺗﻌ ﱠﺪ َﺩ ﻧﻮ ُ‬
‫ﺕ ﺳﺎﺑﻘ ٍﺔ ﻋﻨ َﺪ ﺍﻹﻧﺴﺎ ِﻥ ُﻳ ﹶﻔﺴﱢ ُﺮ‬ ‫ﳛﺼ ﹸﻞ ﻓﻜ ٌﺮ ﻣﻄﻠﻘﺎﹰ‪ ،‬ﺑ ﹾﻞ ﻻ ُﺑﺪﱠ ﻣ ْﻦ ﻭﺟﻮ ِﺩ ﻣﻌﻠﻮﻣﺎ ٍ‬
‫ﺲ ﹺﺑ ِﻪ ﺣﺘﱠﻰ ﳛﺼ ﹶﻞ ﻓﻜ ٌﺮ‪َ .‬ﻭﹾﻟَﻨ ﹾﺄﺧُ ِﺬ ﺍﻹﻧﺴﺎ ﹶﻥ ﺍﳊـﺎِﻟﻲﱠ‪،‬‬ ‫ﺑﻮﺳﺎ ﹶﻃِﺘﻬَﺎ ﺍﻟﻮﺍﻗ َﻊ ﺍﻟﱠﺬﻱ ﺃﺣ ﱠ‬
‫ﺼﻞﹸ‬ ‫ﺕ َﺗﺘﱠـ ِ‬ ‫ﻱ ﺇﻧﺴﺎ ِﻥ ﻭﻧُﻌ ِﻄ ِﻪ ﻛﺘﺎﺑﹰﺎ ِﺳ ْﺮﻳَﺎﹺﻧﱠﻴﺎﹰ‪ ،‬ﻭﻻ ﺗﻮﺟ ُﺪ ﻟﺪﻳ ِﻪ ﺃﻳّـ ﹸﺔ ﻣﻌﻠﻮﻣـﺎ ٍ‬ ‫ﺃﱠ‬
‫ﺴﺮْﻳﺎﹺﻧﱠﻴﺔِ‪ ،‬ﻭﳒﻌ ﹾﻞ ِﺣﺴﱠ ُﻪ ﻳﻘ ُﻊ ﻋﻠﻰ ﺍﻟﻜﺘﺎﺏﹺ‪ ،‬ﺑﺎﻟ ُﺮ ْﺅَﻳﺔِ‪ ،‬ﻭﺍﻟﻠ ْﻤﺲﹺ‪ ،‬ﻭﻧﻜ ﱢﺮ ْﺭ ﻫـﺬﺍ‬ ‫ﺑﺎﻟ ِ‬
‫ﻑ ﻛﻠﻤ ﹰﺔ ﻭﺍﺣـﺪﺓﹰ‪ ،‬ﺣﺘﱠـﻰ ُﻳ ْﻌﻄﹶـﻰ‬ ‫ﺲ ﻣﻠﹾﻴﻮ ﹶﻥ َﻣ ﱠﺮﺓٍ‪ ،‬ﻓﺈﻧﱠ ُﻪ ﻻ ﳝﻜ ُﻦ ﺃ ﹾﻥ ﻳﻌﺮ َ‬ ‫ﺍﳊ ﱠ‬
‫ﺼﻞﹸ ﺑﺎﻟﺴﺮﻳﺎﹺﻧﱠﻴﺔِ‪ ،‬ﻓﺤﻴَﻨِﺌ ٍﺬ ﻳﺒﺪﹸﺃ ُﻳ ﹶﻔﻜﱢـ ُﺮ ﻬﺑـﺎ‬ ‫ﺕ ﻋ ﹺﻦ ﺍﻟﺴﺮﻳﺎﻧﱠﻴﺔِ‪ ،‬ﻭﻋﻤﱠﺎ َﻳﱠﺘ ِ‬ ‫ﻣﻌﻠﻮﻣﺎ ٍ‬
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 ‫ﺱ ﻭ ﹾﱂ ﺗﻮﺟـ ْﺪ‬ ‫ﻚ ِﻟَﻨ ﹾﺄﺧُ ِﺬ ﺍﻟ ِﻄ ﹾﻔ ﹶﻞ ﺍﻟﱠﺬﻱ ﻭُ ﹺﺟ َﺪ ﻋﻨ َﺪﻩُ ﺍﻹﺣـﺴﺎ ُ‬ ‫ﻭُﻳ ْﺪ ﹺﺭ ﹸﻛﻬَﺎ‪ .‬ﻭﻛﺬﻟ َ‬
‫ﻋﻨﺪ ُﻩ ﺃﻳ ﹸﺔ ﻣﻌﻠﻮﻣﺎﺕٍ‪ ،‬ﻭﻟﻨﻀ ْﻊ ﺃﻣﺎ َﻣﻪُ ِﻗ ﹾﻄ َﻌ ﹶﺔ ﹶﺫ َﻫﺐﹴ‪ ،‬ﻭﻗِﻄﻌ ﹶﺔ ﻧُﺤـﺎﺱﹴ‪ ،‬ﻭ َﺣﺠَـ َﺮﹰﺍ‪،‬‬
‫ﺲ ﻫﺬ ِﻩ ﺍﻷﺷﻴﺎﺀِ‪ ،‬ﻓﺈﻧﱠـ ُﻪ ﻻ ﳝﻜﻨـ ُﻪ ﺃ ﹾﻥ‬ ‫ﺸَﺘ ﹺﺮﻙُ ﰲ ِﺣ ﱢ‬ ‫ﺠ َﻌ ﹾﻞ ﲨﻴ َﻊ ﺇﺣﺴﺎﺳﺎِﺗ ِﻪ َﺗ ْ‬ ‫ﻭَﻧ ْ‬
‫ﺖ‪ .‬ﻭﻟﻜـ ْﻦ ﺇﺫﺍ ﹸﺃ ْﻋﻄِـ َﻲ‬ ‫ﺕ ﻭﺗﻨ ﱠﻮﻋَـ ْ‬ ‫ﺕ ﻫﺬ ِﻩ ﺍﻹﺣﺴﺎﺳﺎ ُ‬ ‫ﻳُ ْﺪ ﹺﺭ ﹶﻛﻬَﺎ‪ ،‬ﻣﻬﻤﺎ َﺗ ﹶﻜ ﱠﺮ َﺭ ْ‬
‫ﺕ ﻭﻳُ ْﺪ ﹺﺭﻛﹸﻬَﺎ‪ .‬ﻭﻫﺬﺍ ﺍﻟﻄﻔ ﹸﻞ ﻟ ْﻮ‬ ‫ﺴﻬَﺎ ﻓﺈﻧﱠ ُﻪ ﻳﺴﺘﻌﻤ ﹸﻞ ﺍﳌﻌﻠﻮﻣﺎ ِ‬ ‫ﺕ ﻋﻨﻬﺎ‪ ،‬ﻭﺃ َﺣ ﱠ‬ ‫ﻣﻌﻠﻮﻣﺎ ٍ‬
‫ﺕ ﻓﺈﻧﱠ ُﻪ َﻳْﺒﻘﹶﻰ ﻛﺄ ﱠﻭ ﹺﻝ ﻳـﻮ ﹴﻡ‬ ‫ﺕ ِﺳﻨﱡ ُﻪ ﻭﺑﻠ ﹶﻎ ﻋﺸﺮﻳ َﻦ ﺳﻨ ﹰﺔ ﻭﻟﹾﻢ ﻳﺄﺧ ﹾﺬ ﺃﻳ ﹶﺔ ﻣﻌﻠﻮﻣﺎ ٍ‬ ‫ﹶﻛﺒُ َﺮ ْ‬
‫ﻂ ﻭﻻ ﻳﺪﺭ ﹸﻛﻬَﺎ ﻣﻬﻤَﺎ ﹶﻛﺒُ َﺮ ﺩﻣﺎ ﹸﻏﻪُ‪ ،‬ﻷ ﱠﻥ ﺍﻟﱠﺬﻱ ﳚﻌﹸﻠ ُﻪ ﻳـﺪﺭ ُﻙ‬ ‫ﺤﺲﱡ ﺑﺎﻷﺷﻴﺎ ِﺀ ﻓﻘ ﹾ‬ ‫ُﻳ ِ‬
‫ﺕ ﺍﻟﺴﺎﺑﻘ ﹸﺔ ﻣ َﻊ ﺍﻟﺪﻣﺎﻍﹺ‪ ،‬ﻭﻣ َﻊ ﺍﻟﻮﺍﻗِـ ﹺﻊ ﺍﻟﱠـﺬﻱ‬ ‫ﺲ ﺍﻟﺪﻣﺎﻍﹸ‪ ،‬ﻭﺇﻧﱠﻤﺎ ﻫ َﻮ ﺍﳌﻌﻠﻮﻣﺎ ُ‬ ‫ﻟﻴ َ‬
‫ﻱ ﻓﺈﻧﻪ‬ ‫ﺸﻌُﻮ ﹺﺭ ﱢ‬‫ﺤﺴﱡ ُﻪ‪ .‬ﻫﺬﺍ ﻣ ْﻦ ﻧﺎﺣﻴ ِﺔ ﺍﻹﺩﺭﺍ ِﻙ ﺍﻟﻌﻘﻠﻲﱢ‪ ،‬ﺃﻣﱠﺎ ﻣ ْﻦ ﻧﺎﺣﻴ ِﺔ ﺍﻹﺩﺭﺍ ِﻙ ﺍﻟ ُ‬ ‫ُﻳ ِ‬
‫ﺼ ﹸﻞ‬ ‫ﺼ ﹸﻞ ﻋﻨ َﺪ ﺍﳊﻴﻮﺍ ِﻥ ﻓﺈﻧﱠ ُﻪ ﳛ ُ‬ ‫ﻀ ﹺﻮﱠﻳﺔِ‪ ،‬ﻭﺍﻟﱠﺬﻱ ﳛ ُ‬ ‫ﺕ ﺍﻟ ُﻌ ْ‬ ‫ﻧﺎِﺗ ٌﺞ ﻋ ﹺﻦ ﺍﻟﻐﺮﺍﺋ ﹺﺰ ﻭﺍﳊﺎﺟﺎ ِ‬
‫ﻋﻨ َﺪ ﺍﻹﻧﺴﺎﻥِ‪ ،‬ﻓﻴﻌ ﹺﺮﻑُ ﻣ ْﻦ ِﺗ ﹾﻜﺮَﺍ ﹺﺭ ﺇﻋﻄﺎِﺋ ِﻪ ﺍﻟُﺘﻔﱠﺎ َﺣ ﹶﺔ ﻭﺍﳊﺠ َﺮ ﺃ ﱠﻥ ﺍﻟُﺘﻔﱠﺎ َﺣ ﹶﺔ ُﺗ ْﺆﻛﹶـ ﹸﻞ‬
‫ﺏﻻ‬ ‫ﺸ ِﻌ َﲑ ﻳُﺆﻛـ ﹸﻞ ﻭﺃ ﱠﻥ ﺍﻟﺘُـﺮﺍ َ‬ ‫ﻑ ﺍﳊﻤﺎ ُﺭ ﺃ ﱠﻥ ﺍﻟـ َ‬ ‫ﻭﺍﳊﺠ َﺮ ﻻ ﻳُﺆﻛﻞﹸ‪ ،‬ﻛﻤﺎ ﻳﻌﺮ ُ‬
‫ﺲ ِﻓﻜﹾﺮﺍﹰ‪ ،‬ﻭﻻ ﺇ ْﺩﺭَﺍﻛﺎﹰ‪ ،‬ﻭﺇﻧﱠﻤﺎ ﻫ َﻮ ﺭﺍ ﹺﺟ ٌﻊ ﻟﻠﻐﺮﺍﺋـ ﹺﺰ‬ ‫ﻳُﺆﻛﻞﹸ‪ ،‬ﻭﻟﻜ ﱠﻦ ﻫﺬﺍ ﺍﻟَﺘ ْﻤﻴﹺﻴ َﺰ ﻟﻴ َ‬
‫ﺕ ﺍﻟﻌﻀﻮﱠﻳﺔِ‪ ،‬ﻭﻫ َﻮ ﻣﻮﺟﻮ ٌﺩ ﻋﻨ َﺪ ﺍﳊﻴﻮﺍ ِﻥ ﻛﻤﺎ ﻫ َﻮ ﻋﻨـ َﺪ ﺍﻹﻧـﺴﺎﻥِ‪،‬‬ ‫ﻭﻟﻠﺤﺎﺟﺎ ِ‬
‫ﺕ ﺍﻟﺴﺎﺑﻘ ﹸﺔ ﻣ َﻊ ﻧﻘـ ﹺﻞ‬ ‫ﺕ ﺍﳌﻌﻠﻮﻣﺎ ُ‬ ‫ﺤﺼُ ﹶﻞ ﻓﻜ ٌﺮ ﺇ ﱠﻻ ﺇﺫﺍ ُﻭﺟﹺﺪ ِ‬ ‫ﻚ ﻻ ﳝﻜ ُﻦ ﺃ ﹾﻥ َﻳ ْ‬‫ﻭﻟﺬﻟ َ‬
‫ﻍ‪.‬‬
‫ﺱ ﺇﱃ ﺍﻟﺪﻣﺎ ﹺ‬ ‫ﺱ ﺑﺎﻟﻮﺍﻗ ﹺﻊ ﺑﻮﺍﺳﻄ ِﺔ ﺍﳊﻮﺍ ﱢ‬ ‫ﺍﻹﺣﺴﺎ ﹺ‬
‫ﺲ ﺑﺎﻟﻮﺍﻗ ﹺﻊ ﺑﻮﺳـﺎﻃ ِﺔ‬ ‫ﳊ ﱢ‬ ‫ﻭﻋﻠﻴ ِﻪ ﻓﺎﻟﻌﻘ ﹸﻞ ﺃ ﹺﻭ ﺍﻟﻔﻜ ُﺮ ﺃ ﹺﻭ ﺍﻹﺩﺭﺍ ُﻙ ﻫ َﻮ ﻧﻘ ﹸﻞ ﺍ ِ‬
‫ﺕ ﺳﺎﺑﻘ ٍﺔ ُﻳ ﹶﻔﺴﱠ ُﺮ ﺑﻮﺳﺎ ﹶﻃِﺘﻬَﺎ ﺍﻟﻮﺍﻗ ُﻊ‪.‬‬ ‫ﻍ ﻭﻭُﺟﻮ ُﺩ ﻣﻌﻠﻮﻣﺎ ٍ‬ ‫ﺱ ﺇﱃ ﺍﻟﺪﻣﺎ ﹺ‬‫ﺍﳊﻮﺍ ﱢ‬
‫ﻚ ﻓﺎﻟﻘﻴﺎﺩ ﹸﺓ ﺍﻟﻔﻜﺮﻳ ﹸﺔ ﺍﻟﺸﻴﻮﻋﻴﱠ ﹸﺔ ﳐ ِﻄﹶﺌ ﹲﺔ ﻭﻓﺎﺳﺪﺓﹲ‪ ،‬ﻷﻧـﱠﻬﺎ ﻏـ ُﲑ‬ ‫ﻭﻋﻠﻰ ﺫﻟ َ‬
‫ﻣﺒﹺﻨﱠﻴ ٍﺔ ﻋﻠﻰ ﺍﻟﻌﻘﻞﹺ‪ ،‬ﻛﻤﺎ ﺃ ﱠﻥ ﻣﻌﲎ ﺍﻟﻔﻜ ﹺﺮ ﻭﺍﻟﻌﻘ ﹺﻞ ﻋﻨ َﺪﻫَﺎ ﻓﺎ ِﺳ ٌﺪ‪.‬‬
‫ﲔ ﺭﺟﺎ ﹺﻝ‬ ‫ﻂﺑ َ‬ ‫ﻚ ﺍﻟﻘﻴﺎﺩ ﹸﺓ ﺍﻟﻔﻜﺮﻳﱠ ﹸﺔ ﺍﻟﺮﺃﲰﺎِﻟﻴﱠ ﹸﺔ ﻣﺒﹺﻨﱠﻴ ﹲﺔ ﻋﻠﻰ ﺍﳊ ﱢﻞ ﺍﻟﻮﺳ ِ‬ ‫ﻭﻛﺬﻟ َ‬
‫ﻒ ﺍﻟﱠﺬﻱ ﺍ ْﺳَﺘ َﻤ ﱠﺮ ِﻋ ﱠﺪ ﹶﺓ ﹸﻗﺮُﻭ ٍﻥ‬ ‫ﻉ ﺍﻟﻌﻨﻴ ِ‬ ‫ﻚ ﺍﻟﺼﺮﺍ ﹺ‬ ‫ﺍﻟﻜﻨﻴﺴ ِﺔ ﻭﺍﳌﻔﻜﱢﺮﻳﻦَ‪ ،‬ﻓﺈﻧﱠﻬﺎ ﺑﻌ َﺪ ﺫﻟ َ‬
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 ‫ﻂ ﻫ َﻮ ﻓﺼ ﹸﻞ ﺍﻟـﺪﻳ ﹺﻦ ﻋـ ﹺﻦ‬ ‫ﺻﻠﹸﻮﺍ ﺇﱃ ﺣ ﱟﻞ ﻭﺳ ٍ‬ ‫ﲔ ﺭﺟﺎ ﹺﻝ ﺍﻟﺪﻳ ﹺﻦ ﻭﺍ ﹸﳌ ﹶﻔﻜﱢﺮﻳﻦَ‪َ ،‬ﺗ َﻮ ﱠ‬ ‫ﺑ َ‬
‫ﻚ ﹾﱂ ﺗﻜ ﹺﻦ‬ ‫ﺿ ْﻤَﻨﹰﺎ ﻭﻓﺼﹸﻠ ُﻪ ﻋ ﹺﻦ ﺍﳊﻴﺎﺓِ‪ ،‬ﻭﻟﺬﻟ َ‬ ‫ﻑ ﺑﻮﺟﻮ ِﺩ ﺍﻟﺪﻳ ﹺﻦ ِ‬ ‫ﺍﳊﻴﺎﺓِ‪ ،‬ﺃﻱ ﺍﻻﻋﺘﺮﺍ ُ‬
‫ﻂ‪.‬‬ ‫ﺿَﻴ ٍﺔ ﺃ ْﻭ ﺣـ ﱞﻞ ﻭﺳـ ﹲ‬ ‫ﺍﻟﻘﻴﺎﺩ ﹸﺓ ﺍﻟﻔﻜﺮﻳﱠ ﹸﺔ ﻣﺒﻨﱠﻴ ﹰﺔ ﻋﻠﻰ ﺍﻟﻌﻘ ﹺﻞ‪ ،‬ﻭﺇﻧﱠﻤﺎ ﻫ َﻲ ﺣﻞﱡ َﺗ ْﺮ ِ‬
‫ﳊ ﱢﻖ ﻭﺍﻟﺒﺎﻃ ﹺﻞ‬ ‫ﲔﺍﹶ‬ ‫ﻂ ﺃﺻﻴﻠ ﹰﺔ ﻋﻨ َﺪ ُﻫﻢْ‪ ،‬ﹶﻓ ُﻬ ْﻢ ُﻳ ﹶﻘ ﱢﺮﺑُﻮ ﹶﻥ ﺑ َ‬ ‫ﻚ ﳒ ُﺪ ﻓﻜﺮ ﹶﺓ ﺍﳊ ﱢﻞ ﺍﻟﻮﺳ ِ‬ ‫ﻭﻟﺬﻟ َ‬
‫ﻂ‪،‬‬ ‫ﲔ ﺍﻟﻨﻮ ﹺﺭ ﻭﺍﻟﻈﹶﻼ ﹺﻡ ﲝ ﱟﻞ ﻭﺳ ٍ‬ ‫ﲔ ﺍﻹﳝﺎ ِﻥ ﻭﺍﻟﻜﻔ ﹺﺮ ﲝ ﱟﻞ ﻭﺳﻂٍ‪ ،‬ﻭﺑ َ‬ ‫ﲝ ﱟﻞ ﻭﺳﻂٍ‪ ،‬ﻭﺑ َ‬
‫ﻂ ﻏ ُﲑ ﻣﻮﺟﻮﺩٍ‪ ،‬ﻷ ﱠﻥ ﺍﳌﺴﺄﻟ ﹶﺔ ﺇﻣﱠﺎ ﺍﳊ ﱡﻖ ﺃ ﹺﻭ ﺍﻟﺒﺎ ِﻃﻞﹸ‪ ،‬ﻭﺇﻣﱠﺎ ﺍﻹﳝﺎ ﹸﻥ‬ ‫ﻣ َﻊ ﺃ ﱠﻥ ﺍﳊ ﱠﻞ ﺍﻟﻮﺳ ﹶ‬
‫ﻂ ﺍﻟﱠﺬﻱ َﺑَﻨﻮْﺍ ﻋﻠﻴ ِﻪ ﻋَﻘﻴ َﺪَﺗﻬُ ْﻢ‬ ‫ﺃﻭ ﺍﻟﻜﻔﺮُ‪ ،‬ﻭﺇﻣﱠﺎ ﺍﻟﻨﻮ ُﺭ ﺃ ﹺﻭ ﺍﻟﻈﻼﻡُ‪ ،‬ﻭﻟﻜ ﱠﻦ ﺍﳊ ﱠﻞ ﺍﻟﻮﺳ ﹶ‬
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‫ﻚ ﻛﺎﻧ ْ‬ ‫ﻭﻗﻴﺎ َﺩَﺗﻬُﻢُ ﺍﻟﻔﻜﺮﱠﻳ ﹶﺔ ﺃْﺑ َﻌ َﺪﻫُ ْﻢ ﻋ ﹺﻦ ﺍﳊﻖﱢ‪ ،‬ﻭﻋ ﹺﻦ ﺍﻹﳝﺎﻥ ِ‪ ،‬ﻭﻋ ﹺﻦ ﺍﻟﻨﻮﺭﹺ‪ ،‬ﻭﻟﺬﻟ َ‬
‫ﻗﻴﺎﺩُﺗ ُﻬ ُﻢ ﺍﻟﻔﻜﺮﱠﻳ ﹸﺔ ﻓﺎﺳﺪ ﹰﺓ ﻷﻧﱠﻬﺎ ﻏ ُﲑ ﻣﺒﻨﱠﻴ ٍﺔ ﻋﻠﻰ ﺍﻟﻌﻘ ﹺﻞ‪.‬‬
‫ﻭﺃ ﱠﻣﺎ ﺍﻟﻘﻴﺎﺩ ﹸﺓ ﺍﻟﻔﻜﺮﻳﱠ ﹸﺔ ﺍﻹﺳﻼﻣﻴﱠ ﹸﺔ ﻓﺈﱠﻧﻬَﺎ ﻣﺒﻨﱠﻴ ﹲﺔ ﻋﻠﻰ ﺍﻟﻌﻘﻞﹺ‪ ،‬ﺇ ﹾﺫ َﺗﻔﹾـ ﹺﺮﺽُ‬
‫ﺤ ﱠﻤﺪٍ‪ ،‬ﻭﺑﺎﻟﻘﺮﺁ ِﻥ ﺍﻟﻜﺮﱘﹺ‪ ،‬ﻋ ْﻦ ﻃﺮﻳ ﹺﻖ‬ ‫ﻋﻠﻰ ﺍﳌﺴﻠ ﹺﻢ ﺃ ﹾﻥ ﻳُﺆ ِﻣ َﻦ ﺑﻮﺟﻮ ِﺩ ﺍﷲِ‪ ،‬ﻭﹺﺑﻨُﺒُﻮﱠ ِﺓ ُﻣ َ‬
‫ﺖ ﻭﺟــﻮ ُﺩ ُﻩ‬ ‫ﰐ ﻣ َﻦ ﺷﻲ ٍﺀ ﺛﺒ َ‬ ‫ﺽ ﺍﻹﳝﺎ ﹶﻥ ﺑﺎﹾﻟ ُﻤ َﻐﻴﱠَﺒﺎﺕِ‪ ،‬ﻋﻠﻰ ﺃ ﹾﻥ ﺗﺄ ﹶ‬ ‫ﺍﻟﻌﻘ ﹺﻞ‪ .‬ﻭﺗﻔﺮ ُ‬
‫ﺖ ﻗﻴﺎﺩ ﹰﺓ ﻓﻜﺮﱠﻳ ﹰﺔ ﻣﺒﹺﻨﱠﻴ ﹰﺔ ﻋﻠﻰ‬ ‫ﻚ ﻛﺎﻧ ْ‬ ‫ﺚ ﺍ ﹸﳌﺘَﻮﺍِﺗﺮﹺ‪ ،‬ﻭﻟﺬﻟ َ‬ ‫ﺑﺎﻟﻌـﻘﻞﹺ‪ ،‬ﻛﺎﻟﻘﺮﺁ ِﻥ ﻭﺍﳊﺪﻳ ِ‬
‫ﺍﻟﻌﻘ ﹺﻞ‪.‬‬
‫ﻫﺬﺍ ﻣ ْﻦ ﻧﺎﺣﻴ ِﺔ ﺍﻟﻌﻘﻞﹺ‪ ،‬ﺃﻣﱠﺎ ﻣ ْﻦ ﻧﺎﺣﻴ ِﺔ ﺍﻟﻔﻄﺮ ِﺓ ﻓﺈ ﱠﻥ ﺍﻟﻘﻴـﺎﺩ ﹶﺓ ﺍﻟﻔﻜﺮﻳﱠـ ﹶﺔ‬
‫ﺏ ﻭﺟـﻮ ِﺩ ِﻩ ﰲ‬ ‫ﺍﻹﺳﻼﻣﱠﻴ ﹶﺔ ﺗُﻮﺍِﻓﻖُ ﺍﻟﻔﻄﺮﺓﹶ‪ ،‬ﻷﻧﱠﻬﺎ ﺗُ ْﺆ ِﻣﻦُ ﺑﻮﺟﻮ ِﺩ ﺍﻟﺪﻳﻦﹺ‪ ،‬ﻭﺑﻮﺟﻮ ﹺ‬
‫ﷲ ﻭﻧﻮﺍﻫﻴ ِﻪ‪ .‬ﻭﺍﻟﺘﺪﻳﱡ ُﻦ ﻓﻄﺮﻱﱞ ﻷﻧﱠ ُﻪ ﻏﺮﻳﺰﹲﺓ ﻣ َﻦ ﺍﻟﻐﺮﺍﺋﺰﹺ‪،‬‬ ‫ﺴﹺﻴ ﹺﲑﻫَﺎ ﺑﺄﻭﺍﻣ ﹺﺮ ﺍ ِ‬
‫ﺍﳊﻴﺎﺓِ‪ ،‬ﻭَﺗ ْ‬
‫ﳍﺎ ﺭ ْﺟ ٌﻊ ﺧﺎﺹﱞ ﻫ َﻮ ﺍﻟﺘﻘﺪﻳﺲُ‪ ،‬ﻭﻫ َﻮ ﻳَﺨﺘِﻠﻒُ ﻋ ْﻦ ﺭﺟ ﹺﻊ ﺃﻳّـ ِﺔ ﻏﺮﻳـﺰ ٍﺓ ﺃﹸﺧـﺮﻯ‬
‫ﺏ‬‫ﻏ ﹺﲑﻫَﺎ‪ ،‬ﻭﻫ َﻮ َﺭ ْﺟ ٌﻊ ﻃﺒﻴﻌﻲﱞ ﻟﻐﺮﻳﺰ ٍﺓ ُﻣ َﻌﱠﻴَﻨﺔٍ‪ ،‬ﻭﳍﺬﺍ ﻛﺎ ﹶﻥ ﺍﻹﳝﺎ ﹸﻥ ﺑﺎﻟﺪﻳﻦﹺ‪ ،‬ﻭﺑﻮﺟﻮ ﹺ‬
‫ﷲ ﻭﻧﻮﺍﻫﻴﻪِ‪ ،‬ﻏﺮﻳ ﹺﺰﱠﻳﺎﹰ‪ ،‬ﻓﻬـ َﻮ ﻣﻮﺍﻓـ ٌﻖ‬ ‫ﺗﺴﻴ ﹺﲑ ﺃﻋﻤﺎ ﹺﻝ ﺍﻹﻧﺴﺎ ِﻥ ﰲ ﺍﳊﻴﺎ ِﺓ ﺑﺄﻭﺍﻣ ﹺﺮ ﺍ ِ‬
‫ﺏ ﻣ َﻊ ﺍﻹﻧﺴﺎ ِﻥ‪.‬‬ ‫ﻚ ﺗﺘﺠﺎﻭ ُ‬ ‫ﻟﻠﻔﻄﺮﺓِ‪ ،‬ﻭﻟﺬﻟ َ‬

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‫ﲔ ﺍﻟﺸﻴﻮﻋﱠﻴ ِﺔ ﻭﺍﻟﺮﺃﲰﺎﻟﻴﱠـ ِﺔ ﻓﺈﱠﻧ ُﻬﻤَـﺎ‬ ‫ﲔ ﺍﻟﻔﻜﺮﻳﱢﺘ ﹺ‬ ‫ﻑ ﺍﻟﻘﻴﺎﺩﺗ ﹺ‬ ‫ﻭﺫﻟﻚ ﲞﻼ ِ‬
‫ﺗُﺨﺎﻟِﻔﺎ ِﻥ ﺍﻟﻔﻄﺮﺓﹶ‪ ،‬ﻷ ﱠﻥ ﺍﻟﻘﻴﺎﺩ ﹶﺓ ﺍﻟﻔﻜﺮﱠﻳ ﹶﺔ ﺍﻟﺸﻴﻮﻋﱠﻴ ﹶﺔ ﺗُْﻨ ِﻜﺮُ ﻭﺟﻮ َﺩ ﺍﻟﺪﻳ ﹺﻦ ﻣُ ﹾﻄﹶﻠﻘﹶـﺎﹰ‪،‬‬
‫ﺾ ﻣ َﻊ ﺍﻟﻔﻄﺮ ِﺓ‪ .‬ﻭﺍﻟﻘﻴﺎﺩ ﹸﺓ ﺍﻟﻔﻜﺮﻳﱠ ﹸﺔ ﺍﻟﺮﺃﲰﺎﻟﻴﱠ ﹸﺔ ﻻ‬ ‫ﻑ ﺑﻪِ‪ ،‬ﻓﻬ َﻲ ﺗﺘﻨﺎﻗ ُ‬‫ﻭﲢﺎ ﹺﺭﺏُ ﺍﻻﻋﺘﺮﺍ َ‬
‫ﻉ ﲝﺚٍ‪،‬‬ ‫ﻑ ﺑ ِﻪ ﺃﻭ ﺇﻧﻜﺎ َﺭﻩُ ﻣﻮﺿﻮ َ‬ ‫َﺗ ْﻌَﺘ ﹺﺮﻑُ ﺑﺎﻟﺪﻳ ﹺﻦ ﻭﻻ ُﺗﻨْﻜ ُﺮﻩُ‪ ،‬ﻭﻻ ﲡﻌ ﹸﻞ ﺍﻻﻋﺘﺮﺍ َ‬
‫ﺏ ﻓﺼ ﹺﻞ ﺍﻟﺪﻳ ﹺﻦ ﻋ ﹺﻦ ﺍﳊﻴﺎﺓِ‪ ،‬ﻓﻬ َﻲ ﺗﺮﻳ ُﺪ ﺃ ﹾﻥ ﻳﻜﻮ ﹶﻥ َﺳْﻴﺮُ ﺍﳊﻴﺎ ِﺓ‬ ‫ﻭﻟﻜﻨﱠﻬﺎ ﺗﻘﻮ ﹸﻝ ﺑﻮﺟﻮ ﹺ‬
‫ﻚ‬
‫ﺾ ﻟﻠﻔﻄﺮﺓِ‪ ،‬ﻭﺑﻌﻴ ٌﺪ ﻋﻨْﻬـﺎ‪ .‬ﻭﻟـﺬﻟ َ‬ ‫ﺤَﺘﹰﺎ ﻻ ﺷﺄ ﹶﻥ ﻟﻠﺪﻳ ﹺﻦ ﺑﻪِ‪ ،‬ﻭﻫﺬﺍ ﻣﻨﺎِﻗ ٌ‬ ‫َﻧ ﹾﻔ ِﻌﱠﻴﹰﺎ َﺑ ْ‬
‫ﻀ ﹰﺔ ﻟِﻔﻄﺮ ِﺓ ﺍﻹﻧﺴﺎ ِﻥ‪.‬‬
‫ﺖ ﻣُﻨﺎِﻗ َ‬
‫ﻛﺎﻧ ْ‬
‫ﺖ ﺍﻟﻘﻴﺎﺩ ﹸﺓ ﺍﻟﻔﻜﺮﻳﱠ ﹸﺔ ﺍﻹﺳﻼﻣﻴﱠ ﹸﺔ ﻭﺣ َﺪﻫَﺎ ﻫـ َﻲ ﺍﻟـﺼﺎﳊﺔﹶ‪،‬‬ ‫ﻭﻣ ْﻦ ﻫﻨﺎ ﻛﺎﻧ ِ‬
‫ﻚ‬‫ﳌﻮﺍﹶﻓ ﹶﻘِﺘﻬَﺎ ﻟﻔﻄﺮ ِﺓ ﺍﻹﻧﺴﺎﻥِ‪ ،‬ﻭﳌﻮﺍﻓﻘِﺘﻬَﺎ ﻟﻠﻌﻘﻞﹺ‪ ،‬ﻭﻣﺎ ﻋﺪﺍﻫﺎ ﻓﻬ َﻮ ﺑﺎﻃ ﹲﻞ‪ .‬ﻭﻟـﺬﻟ َ‬
‫ﺖ ﺍﻟﻘـﻴـﺎﺩ ﹸﺓ ﺍﻟﻔﻜﺮﻳﱠ ﹸﺔ ﺍﻹﺳـﻼﻣﻴﱠ ﹸﺔ ﻭﺣـ َﺪﻫَﺎ ﻫـﻲ ﺍﻟـﺼـﺤﻴﺤـﺔﹶ‪،‬‬ ‫ﻛﺎﻧ ِ‬
‫ﺖ ﻭﺣﺪَﻫﺎ ﻫ َﻲ ﺍﻟﻨﺎﺟﺤ ﹶﺔ‪.‬‬ ‫ﻭﻛﺎﻧ ْ‬
‫ﺖ ﻣﺴﺄﻟ ﹲﺔ ﻭﺍﺣﺪﹲﺓ ﻫ َﻲ؛ ﻫ ﹾﻞ ﹶﻃﱠﺒ َﻖ ﺍﳌﺴﻠﻤﻮ ﹶﻥ ﺍﻹﺳـﻼﻡَ؟ ﺃ ْﻡ ﺃﱠﻧﻬُـ ْﻢ‬ ‫ﺑﻘﻴ ْ‬
‫ﺏ ﻋﻠﻰ‬ ‫ﻛﺎﻧﻮﺍ ﻳﻌَﺘﹺﻨﻘﹸﻮ ﹶﻥ ﻋﻘﻴﺪَﺗﻪُ ﻭُﻳ ﹶﻄﱢﺒﻘﹸﻮ ﹶﻥ ﻏ َﲑﻩُ ﻣ َﻦ ﺍﻷﻧﻈﻤ ِﺔ ﻭﺍﻷﺣﻜﺎﻡﹺ؟! ﻭﺍﳉﻮﺍ ُ‬
‫ﲔ ﻃﺒﱠﻘﻮﺍ ﺍﻹﺳﻼ َﻡ ﻭﺣ َﺪﻩُ ﰲ ﲨﻴ ﹺﻊ ﺍﻟﻌﺼﻮﺭﹺ‪ ،‬ﻣﻨـ ﹸﺬ ﺃ ﹾﻥ ﻭﺻـ ﹶﻞ‬ ‫ﻚ ﺃ ﱠﻥ ﺍﳌﺴﻠﻤ َ‬ ‫ﺫﻟ َ‬
‫ﲔ‬‫ﻱ ‪ ١٩١٨‬ﻣﻴﻼﺩﱠﻳ ٍﺔ ﺣـ َ‬ ‫ﺍﻟﺮﺳﻮ ﹸﻝ ‪ ‬ﺇﱃ ﺍﳌﺪﻳَﻨ ِﺔ ﺣﺘﱠﻰ ﺳﻨ ِﺔ ‪ ١٣٣٦‬ﻫﺠﺮﱠﻳ ٍﺔ ﺃ ْ‬
‫ﻼ ﺣﺘﱠـﻰ‬ ‫ﺖ ﺁﺧ ُﺮ ﺩﻭﻟ ٍﺔ ﺇﺳﻼﻣﱠﻴ ٍﺔ ﻋﻠﻰ َﻳ ِﺪ ﺍﻻﺳﺘﻌﻤﺎﺭ‪ ،‬ﻭﻛﺎ ﹶﻥ ﺗﻄﺒﻴ ﹸﻘﻬَﺎ ﺷﺎﻣ ﹰ‬ ‫ﺳﻘﻄ ْ‬
‫ﺡ‪.‬‬‫ﺖ ﰲ ﻫﺬﺍ ﺍﻟﺘﻄﺒﻴ ﹺﻖ ﺇﱃ ﺃْﺑ َﻌ ِﺪ ﺣُﺪﻭ ِﺩ ﺍﻟﻨﺠﺎ ﹺ‬ ‫ﳒﺤ ْ‬
‫ﲔ ﻃﱠﺒﻘﹸﻮﺍ ﺍﻹﺳﻼ َﻡ َﻋ َﻤِﻠﱠﻴﹰﺎ ﻓﺈ ﱠﻥ ﺍﻟﱠﺬﻱ ُﻳ ﹶﻄﺒﱢ ُﻖ ﺍﻟﻨﹺﻈﺎ َﻡ ﻫ َﻮ‬ ‫ﺃ ﱠﻣﺎ ﻛﻮ ﹸﻥ ﺍﳌﺴﻠﻤ َ‬
‫ﺼﻞﹸ‬
‫ﺍﻟﺪﻭﻟﺔﹸ‪ ،‬ﻭﺍﻟﱠﺬﻱ ﻳﻄﺒﱢ ُﻖ ﰲ ﺍﻟﺪﻭﻟ ِﺔ ﺷﺨﺼﺎ ِﻥ ﺃﺣ ُﺪ ُﻫﻤَﺎ ﺍﻟﻘﺎﺿِﻲ ﺍﻟﱠـﺬﻱ ﻳﻔـ ِ‬
‫ﺱ‪ .‬ﺃﻣﱠﺎ ﺍﻟﻘﺎﺿﻲ ﻓﺈﻧﱠـ ُﻪ‬ ‫ﲔ ﺍﻟﻨﺎﺱﹺ‪ ،‬ﻭﺍﻟﺜﺎﱐ ﺍﳊﺎﻛ ُﻢ ﺍﻟﱠﺬﻱ ﳛ ﹸﻜ ُﻢ ﺍﻟﻨﺎ َ‬ ‫ﺕﺑ َ‬ ‫ﺍﳋﺼﻮﻣﺎ ِ‬
‫ﺱ ﻣﻨ ﹸﺬ ﻋﻬ ِﺪ‬‫ﲔ ﺍﻟﻨﺎ ﹺ‬ ‫ﺕﺑ َ‬
‫ﺼﻠﹸﻮ ﹶﻥ ﺍﳋﺼﻮﻣﺎ ِ‬ ‫ﻧُ ِﻘ ﹶﻞ ﺑﻄﺮﻳ ﹺﻖ ﺍﻟﺘﻮﺍﺗ ﹺﺮ ﺃ ﱠﻥ ﺍﻟﻘﻀﺎ ﹶﺓ ﺍﻟﱠﺬﻳ َﻦ َﻳ ﹾﻔ ِ‬

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 ‫ﷲ ﻋﻠﻴ ِﻪ ﻭﻋﻠﻰ ﺁﻟ ِﻪ ﻭﺳﻠﱠ َﻢ ﺣﱠﺘﻰ ﻬﻧﺎَﻳ ِﺔ ﺍﳋﻼﻓـ ِﺔ ﰲ ﺍﺳـﺘﺎﻧﺒﻮﻝ‪،‬‬ ‫ﺍﻟﺮﺳﻮ ﹺﻝ ﺻﻠﱠﻰ ﺍ ُ‬
‫ﻒ ﰲ ﲨﻴ ﹺﻊ ﺃﻣﻮ ﹺﺭ ﺍﳊﻴﺎﺓِ‪ ،‬ﺳﻮﺍ ٌﺀ‬ ‫ﻉ ﺍﻟﺸﺮﻳ ِ‬ ‫ﺐ ﺃﺣﻜﺎ ﹺﻡ ﺍﻟﺸﺮ ﹺ‬ ‫ﺴ َ‬ ‫ﺼﻠﹸﻮَﻧﻬَﺎ َﺣ َ‬ ‫ﻛﺎﻧﻮﺍ ﻳﻔ ِ‬
‫ﺖ ﺍﶈﻜﻤ ﹸﺔ ﺍﻟﱠـﱵ‬ ‫ﲔ ﻭﻏ ﹺﲑ ِﻫ ْﻢ‪ .‬ﻭﻗ ْﺪ ﻛﺎﻧ ِ‬ ‫ﲔ ﺍﳌﺴﻠﻤ َ‬ ‫ﲔ ﻭﺣ َﺪ ُﻫﻢْ‪ ،‬ﺃ ْﻭ ﺑ َ‬ ‫ﲔ ﺍﳌﺴﻠﻤ َ‬ ‫ﺑ َ‬
‫ﻕ ﻭ َﺟﺰَﺍ ٍﺀ ﻭﺃ ْﺣﻮَﺍ ﹴﻝ ﺷﺨﺼﱠﻴ ٍﺔ ﻭﻏ ﹺﲑ ﺫﻟـﻚَ‪،‬‬ ‫ﺕ ﻣ ْﻦ ﺣﻘﻮ ﹴ‬ ‫ﺼﻞﹸ ﲨﻴ َﻊ ﺍﳋﺼﻮﻣﺎ ِ‬ ‫َﺗ ﹾﻔ ِ‬
‫ﻉ ﺍﻹﺳﻼﻣ ﱢﻲ ﻭﺣ َﺪﻩُ‪ .‬ﻭ ﹾﱂ ﻳَـ ْﺮ ﹺﻭ ﺃﺣـ ٌﺪ ﺃ ﱠﻥ ﻗـﻀﱠﻴ ﹰﺔ‬ ‫ﳏﻜﻤ ﹰﺔ ﻭﺍﺣﺪ ﹰﺓ ﲢ ﹸﻜ ُﻢ ﺑﺎﻟﺸﺮ ﹺ‬
‫ﺖ ﻋﻠﻰ ﻏ ﹺﲑ ﺍﻷﺣﻜﺎ ﹺﻡ ﺍﻟﺸﺮﻋﱠﻴ ِﺔ ﺍﻹﺳﻼﻣﱠﻴﺔِ‪ ،‬ﺃ ْﻭ ﺃ ﱠﻥ ﳏﻜﻤ ﹰﺔ ﻣـﺎ ﰲ‬ ‫ﺼﹶﻠ ْ‬ ‫ﻭﺍﺣﺪ ﹰﺓ ﻓﹸ ِ‬
‫ﺖ ﺑﻐ ﹺﲑ ﺍﻹﺳﻼ ﹺﻡ ﻗﺒ ﹶﻞ ﻓﺼ ﹺﻞ ﺍﶈﺎﻛ ﹺﻢ ﺇﱃ َﺷ ْﺮ ِﻋﱠﻴ ٍﺔ ﻭﹺﻧﻈﹶﺎ ِﻣﱠﻴ ٍﺔ‬ ‫ﺍﻟﺒﻼ ِﺩ ﺍﻹﺳﻼﻣﱠﻴ ِﺔ ﺣﻜﻤ ْ‬
‫ﺠﻼﱠﺕُ ﺍﶈﺎﻛ ﹺﻢ ﺍﻟﺸﺮﻋﱠﻴ ِﺔ ﺍﶈﻔﻮﻇ ﹸﺔ‬ ‫ﻚ ِﺳ ﹺ‬ ‫ﺏ ﺩﻟﻴ ﹴﻞ ﻋﻠﻰ ﺫﻟ َ‬ ‫ﺑَﺘ ﹾﺄِﺛ ﹺﲑ ﺍﻻﺳﺘﻌﻤﺎﺭ‪ .‬ﻭﺃﻗﺮ ُ‬
‫ﺼ َﺮ ﻭﺍﺳﺘﺎﻧﺒﻮ ﹶﻝ ﻭﻏ ﹺﲑﻫَﺎ ﻓﺈﻧﱠﻬـﺎ‬ ‫ﺱ ﻭﺑﻐﺪﺍ َﺩ ﻭ ِﺩ َﻣ ْ‬
‫ﺸ َﻖ ﻭ ِﻣ ْ‬ ‫ﰲ ﺍﻟﺒﻠﺪﺍ ِﻥ ﺍﻟﻘﺪﳝ ِﺔ ﻛﺎﻟﻘﹸﺪ ﹺ‬
‫ﻉ ﺍﻹﺳﻼﻣ ﱠﻲ ﻭﺣ َﺪﻩُ ﻫ َﻮ ﺍﻟﱠﺬﻱ ﻛﺎ ﹶﻥ ُﻳ ﹶﻄﺒﱢ ﹸﻘ ُﻪ ﺍﻟﻘﻀﺎ ﹸﺓ‪ .‬ﺣﺘﱠـﻰ‬ ‫ﺩﻟﻴ ﹲﻞ ﻳﻘﻴﲏﱞ ﺑﺄ ﱠﻥ ﺍﻟﺸﺮ َ‬
‫ﲔ ﻣ َﻦ ﺍﻟﻨﺼﺎﺭﻯ ﻭﺍﻟﻴﻬﻮ ِﺩ ﻛﺎﻧﻮﺍ ﻳﺪﺭُﺳـﻮ ﹶﻥ ﺍﻟ ِﻔﻘﹾـ َﻪ ﺍﻹﺳـﻼﻣ ﱠﻲ‬ ‫ﺇ ﱠﻥ ﻏ َﲑ ﺍﳌﺴﻠﻤ َ‬
‫ﺡ ﺍﺠﻤﻟﻠﱠ ِﺔ ﻭﻏ ﹺﲑ ِﻩ ِﻣ ﱠﻤ ْﻦ ﺃﱠﻟﻔﹸﻮﺍ ﰲ ﺍﻟﻔﻘ ِﻪ ﺍﻹﺳﻼﻣ ﱢﻲ‬ ‫ﻭُﻳ َﺆﱢﻟﻔﹸﻮ ﹶﻥ ﻓﻴ ِﻪ ِﻣﹾﺜ ﹶﻞ َﺳِﻠْﻴ ﹴﻢ ﺍﻟﺒﺎ ﹺﺯ ﺷﺎﺭ ﹺ‬
‫ﲔ ﻓﺈﻧﱠ ُﻪ ﺃﹸ ْﺩ ِﺧ ﹶﻞ ﹺﺑﻨَﺎ ًﺀ ﻋﻠﻰ ﹶﻓﺘَـﺎﻭﻯ‬ ‫ﰲ ﺍﻟﻌﺼﻮ ﹺﺭ ﺍﳌﹸَﺘﹶﺄ ﱢﺧ َﺮ ِﺓ‪ .‬ﻭﺃﻣﱠﺎ ﻣَﺎ ﺃﹸ ْﺩ ِﺧ ﹶﻞ ِﻣ َﻦ ﺍﻟﻘﻮﺍﹺﻧ َ‬
‫ﳉﺰَﺍ ِﺀ ﺍﻟ ُﻌﹾﺜﻤَﺎﹺﻧ ﱡﻲ‬‫ﺍﻟﻌﻠﻤﺎ ِﺀ ﺑﺄﻧﱠﻬﺎ ﻻ ﺗُﺨﺎِﻟﻒُ ﺃﺣﻜﺎ َﻡ ﺍﻹﺳﻼﻡﹺ‪ ،‬ﻭﻫﻜﺬﺍ ﺃﹸﺩ ِﺧ ﹶﻞ ﻗﺎﻧﻮ ﹸﻥ ﺍ ﹶ‬
‫ﻕ ﻭﺍﻟﺘِﺠـﺎ َﺭ ِﺓ ‪١٢٧٦‬ﻫــ‬ ‫‪١٢٧٥‬ﻫـ ﺍﳌﻮﺍِﻓ َﻖ ‪١٨٥٧‬ﻡ ﻭﺃﺩﺧ ﹶﻞ ﻗﺎﻧﻮ ﹸﻥ ﺍﳊﹸﻘﻮ ﹺ‬
‫ﺴ َﻤْﻴ ﹺﻦ‪:‬‬ ‫ﺖ ﺍﶈﺎﻛ ُﻢ ِﻗ ْ‬ ‫ﺍﳌﻮﺍﻓ َﻖ ‪١٨٥٨‬ﻡ‪ .‬ﱠﰒ ﰲ ‪١٢٨٨‬ﻫـ ﻭﺍﳌﻮﺍﻓ َﻖ ‪١٨٧٠‬ﻡ ﺟُ ِﻌﹶﻠ ِ‬
‫ﺿ َﻊ ﳍﺎ ﻧﻈﺎ ٌﻡ‪ .‬ﱠﰒ ﰲ ‪١٢٩٥‬ﻫــ ﺍﳌﻮﺍﻓـ ﹺﻖ‬ ‫ﳏﺎﻛ َﻢ ﺷﺮﻋﱠﻴ ﹰﺔ ﻭﳏﺎﻛ َﻢ ﻧﻈﺎﻣﱠﻴﺔﹰ‪ ،‬ﻭﻭُ ِ‬
‫ﺿ َﻊ ﻗـﺎﻧﻮ ﹸﻥ ﺃﹸﺻـﻮ ﹺﻝ‬ ‫ﺤﺔﹸ ﺗﺸﻜﻴ ﹺﻞ ﺍﶈﺎﻛ ﹺﻢ ﺍﻟﻨﻈﺎﻣﱠﻴ ِﺔ‪ .‬ﻭﻭُ ِ‬ ‫ﺖ ﻻِﺋ َ‬ ‫ﺿ َﻌ ْ‬ ‫‪١٨٧٧‬ﻡ ﻭُ ِ‬
‫ﺕ ﺍﳊﻘﻮِﻗﱠﻴ ِﺔ ﻭﺍﳉﺰﺍِﺋﱠﻴ ِﺔ ‪١٢٩٦‬ﻫـ‪ .‬ﻭﳌﱠﺎ ﹾﱂ ﳚ ِﺪ ﺍﻟﻌﻠﻤﺎ ُﺀ ﻣﺎ ُﻳَﺒﺮﱢ ُﺭ ﺇﺩْﺧﺎ ﹶﻝ‬ ‫ﺍﶈﺎﻛﻤﺎ ِ‬
‫ﺠﻠﱠﺔﹸ ﻗﺎﻧﻮﻧﹰﺎ ﻟﻠﻤﻌﺎﻣﻼﺕِ‪ ،‬ﻭَﺍ ْﺳﺘُْﺒ ِﻌ َﺪ ﺍﻟﻘﺎﻧﻮ ﹸﻥ‬ ‫ﺖ ﺍﳌﹸ َ‬ ‫ﺿ َﻌ ِ‬‫ﺍﻟﻘﺎﻧﻮ ِﻥ ﺍ ﹶﳌ َﺪﹺﻧ ﱢﻲ ﺇﱃ ﺍﻟﺪﻭﻟ ِﺔ ﻭُ ِ‬
‫ﺖ ﻛﺄﺣﻜﺎ ﹴﻡ ُﻳﺠﹺﻴﺰُﻫﺎ ﺍﻹﺳﻼﻡُ‪،‬‬ ‫ﺿ َﻌ ِ‬‫ﲔ ﻭُ ِ‬‫ﻚ ‪١٢٨٦‬ﻫـ‪ .‬ﻓﻬﺬ ِﻩ ﺍﻟﻘﻮﺍﻧ ُ‬ ‫ﺍﳌﺪﱐﱡ ﻭﺫﻟ َ‬
‫ﺕ ﺍﻟﻔﺘﻮﻯ ﺑﺈﺟﺎ َﺯﺗِﻬﺎ‪ ،‬ﻭﺑﻌ َﺪ ﺃﻥ ﹶﺃ ِﺫ ﹶﻥ‬ ‫ﺿ َﻊ ﺍﻟ َﻌ َﻤ ﹺﻞ ﺇ ﱠﻻ ﺑﻌ َﺪ ﺃ ﹾﻥ ﺃﹸ ِﺧ ﹶﺬ ِ‬‫ﻭ ﹾﱂ ﺗﻮﺿ ْﻊ َﻣ ْﻮ ِ‬
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 ‫ﺕ ﹺﺑﻬَﺎ‪ .‬ﻭﺇﻧﱠ ُﻪ ﻭﺇ ﹾﻥ ﻛـﺎ ﹶﻥ‬ ‫ﺻ َﺪ َﺭ ْ‬
‫َﺷْﻴﺦُ ﺍﻹﺳﻼ ﹺﻡ ﻬﺑﺎ‪ ،‬ﻛﻤﺎ َﺗَﺒﱠﻴ َﻦ ﻣ َﻦ ﺍ ﹶﳌﺮَﺍﺳِﻴ ﹺﻢ ﺍﻟﱠﱵ َ‬
‫ﺕ‬ ‫ﺼﻞﹸ ﺍﳋﺼﻮﻣﺎ ِ‬ ‫ﻱ ﻣﻨ ﹸﺬ ﺍ ْﺣﺘِﻼِﻟ ِﻪ ﺍﻟﺒﹺﻼ َﺩ ﹶﺃ َﺧ ﹶﺬ َﻳ ﹾﻔ ِ‬
‫ﺍﻻﺳﺘﻌﻤﺎﺭ ﻣﻨ ﹸﺬ ﺳﻨ ِﺔ ‪١٩١٨‬ﻡ ﺃ ْ‬
‫ﻕ ﻭﺍﳉﺰﺍ ِﺀ ﻋﻠﻰ ﻏ ﹺﲑ ﺍﻟﺸﺮﻳﻌ ِﺔ ﺍﻹﺳﻼ ِﻣﱠﻴﺔِ‪ ،‬ﻭﻟﻜ ﱠﻦ ﺍﻟﺒﻼ َﺩ ﺍﻟﱠﱵ ﹾﱂ َﻳ ْﺪ ُﺧ ﹾﻠﻬَﺎ‬ ‫ﰲ ﺍﳊﻘﻮ ﹺ‬
‫ﺐ ﲢﻜ ُﻢ ﻗـﻀﺎِﺋﱠﻴﹰﺎ‬ ‫ﺍﻻﺳﺘﻌﻤﺎﺭ ﲜﻴﻮ ِﺷﻪِ‪ ،‬ﻭﺇ ﹾﻥ ﺩﺧﹶﻠﻬَﺎ ﹺﺑُﻨﻔﹸﻮ ِﺫ ِﻩ ﻛﺎﻧﺖ ﺇﱃ ﻋﻬ ٍﺪ ﻗﺮﻳ ﹴ‬
‫ﺑﺎﻹﺳﻼﻡﹺ‪ ،‬ﻛﺎﳊﺠﺎ ﹺﺯ ﻭﳒ ٍﺪ ﻭﺍﻟﻴﻤ ﹺﻦ ﻭﺑﻼ ِﺩ ﺍﻷﻓﻐﺎﻥِ‪ ،‬ﻭﻟﻮ ﺃ ﹼﻥ ﺍﳊﻜـﺎ َﻡ ﰲ ﻫـﺬﻩ‬
‫ﺍﻟﺒﻼ ِﺩ ﺍﻵ ﹶﻥ ﻻ ﻳﻄﺒﻘﻮ ﹶﻥ ﺍﻹﺳﻼﻡَ‪ ،‬ﻭﻣ َﻊ ﺫﻟﻚ ﻧﺮﻯ ﺃ ﹼﻥ ﺍﻹﺳﻼ َﻡ ﻃﹸﺒ َﻖ ﻗﻀﺎِﺋﱠﻴﹰﺎ‪ ،‬ﻭﱂ‬
‫ﻳﻄﺒ ْﻖ ﻏﲑُﻩ ﰲ ﲨﻴ ﹺﻊ ﻋﺼﻮ ﹺﺭ ﺍﻟﺪﻭﻟ ِﺔ ﺍﻹﺳﻼﻣﻴ ِﺔ‪.‬‬
‫ﺴ ِﺔ ﺃﺷﻴﺎ َﺀ‪ :‬ﰲ ﺍﻷﺣﻜﺎ ﹺﻡ‬ ‫ﺃ ﱠﻣﺎ ﺗﻄﺒﻴ ُﻖ ﺍﳊﺎﻛ ﹺﻢ ﻟﻺﺳﻼ ﹺﻡ ﻓﺈﻧﱠ ُﻪ َﻳَﺘ َﻤﺜﱠﻞﹸ ﰲ ﲬ َ‬
‫ﺍﻟﺸﺮﻋﱠﻴ ِﺔ ﺍﳌﹸَﺘ َﻌﱢﻠ ﹶﻘ ِﺔ ﺑﺎﻻ ْﺟِﺘﻤَﺎﻉﹺ‪ ،‬ﻭﺍﻻﻗﺘﺼﺎﺩِ‪ ،‬ﻭﺍﻟﺘﻌﻠﻴﻢﹺ‪ ،‬ﻭﺍﻟـﺴﻴﺎﺳ ِﺔ ﺍﳋﺎﺭ ﹺﺟﻴﱠـﺔِ‪،‬‬
‫ﺖ ﻫﺬ ِﻩ ﺍﻷﺷﻴﺎ ُﺀ ﺍﳋﻤﺴ ﹸﺔ ﲨﻴ ُﻌﻬَﺎ ﻣ ْﻦ ﻗﺒ ﹺﻞ ﺍﻟﺪﻭﻟ ِﺔ ﺍﻹﺳﻼﻣﱠﻴ ِﺔ‪.‬‬ ‫ﻭﺍﳊﹸ ﹾﻜ ﹺﻢ‪ .‬ﻭﻗ ْﺪ ﹸﻃﱢﺒ ﹶﻘ ْ‬
‫ﺐ ﻋﻠﻰ ﻫـﺬ ِﻩ‬ ‫ﺃﻣﱠﺎ ﺍﻟﻨﻈﺎ ُﻡ ﺍﻻﺟﺘﻤﺎﻋ ﱡﻲ ﺍﻟﱠﺬﻱ ُﻳ َﻌﻴﱢ ُﻦ ﻋﻼﻗ ﹶﺔ ﺍﳌﺮﺃ ِﺓ ﺑﺎﻟﺮﺟ ﹺﻞ ﻭﻣﺎ ﻳﺘﺮﺗﱠ ُ‬
‫ﺍﻟﻌﻼﻗ ِﺔ ﺃﻱ ﺍﻷﺣﻮﺍ ﹶﻝ ﺍﻟﺸﺨﺼﱠﻴﺔﹶ‪ ،‬ﻓﺈﻧﱠﻬﺎ ﻻ ﺗﺰﺍ ﹸﻝ ﺗﻄﺒﱠ ُﻖ ﺣﺘﱠﻰ ﺍﻵ ِﻥ ﺭﻏ َﻢ ﻭﺟـﻮ ِﺩ‬
‫ﺍﻻﺳﺘﻌﻤﺎﺭ ﻭﻭﺟﻮ ِﺩ ﺣُ ﹾﻜ ﹺﻢ ﺍﻟ ﹸﻜ ﹾﻔﺮﹺ‪ ،‬ﻭ ﹾﱂ ﻳُ ﹶﻄﱠﺒ ْﻖ ﻏ ُﲑﻫَﺎ ﻣﻄﻠﻘﹰﺎ ﺣﺘﱠـﻰ ﺍﻵ ِﻥ‪ .‬ﻭﺃﻣﱠـﺎ‬
‫ﻱ ﻓﻴَﺘ َﻤﺜﱠﻞﹸ ﰲ ﻧﺎ ِﺣَﻴَﺘْﻴ ﹺﻦ‪ :‬ﺇ ْﺣﺪَﺍ ُﻫﻤَﺎ ﹶﻛْﻴ ِﻔﱠﻴﺔﹸ ﺃﺧ ِﺬ ﺍﻟﺪﻭﻟ ِﺔ ﻟﻠﻤﺎ ﹺﻝ ﻣ َﻦ‬ ‫ﺍﻟﻨﻈﺎ ُﻡ ﺍﻻﻗﺘﺼﺎ ِﺩ ﱡ‬
‫ﺐ ِﻟُﺘﻌَﺎِﻟ َﺞ ﻣﺸﺎﻛ ﹶﻞ ﺍﻟﻨﺎﺱﹺ‪ ،‬ﻭﺍﻟﺜﺎﻧﻴ ﹸﺔ ﻛﻴﻔﻴﱠ ﹸﺔ ﺇْﻧﻔﹶﺎِﻗ ِﻪ‪ .‬ﺃﻣﱠﺎ ﻛﻴﻔﻴﱠ ﹸﺔ ﺃﺧ ِﺬ ِﻩ ﻓﻘـ ْﺪ‬ ‫ﺍﻟﺸﻌ ﹺ‬
‫ﺖ ﺗﺄ ُﺧ ﹸﺬ ﺍﻟﺰﻛﺎ ﹶﺓ ﻋﻠﻰ ﺍﻷﻣﻮﺍﻝﹺ‪ ،‬ﻭﺍﻷﺭﺍﺿﻲ‪ ،‬ﻭﺍﻷﻧﻌﺎﻡﹺ‪ ،‬ﺑﺎ ْﻋِﺘﺒَﺎ ﹺﺭﻫَﺎ ﻋِﺒـﺎ َﺩﺓﹰ‪،‬‬ ‫ﻛﺎﻧ ْ‬
‫ﻑ ﺍﻟﺜﻤﺎﹺﻧﱠﻴ ِﺔ ﺍﻟﱠﺬﻳ َﻦ ﺫﹸ ِﻛﺮُﻭﺍ ﰲ ﺍﻟﻘـﺮﺁ ِﻥ ﺍﻟﻜـﺮ ﹺﱘ ﻭﻻ‬ ‫ﻂ ﻋﻠﻰ ﺍﻷﺻْﻨﺎ ِ‬ ‫ﻭُﺗ َﻮ ﱢﺯ ُﻋﻬَﺎ ﻓﻘ ﹾ‬
‫ﺗﺴﺘﻌ ِﻤﹸﻠﻬَﺎ ﰲ ﺇﺩﺍﺭ ِﺓ ﺷﺆﻭ ِﻥ ﺍﻟﺪﻭﻟﺔِ‪ ،‬ﻭﺗﺄﺧ ﹸﺬ ﺍﻷﻣﻮﺍ ﹶﻝ ﻹﺩﺍﺭ ِﺓ ﺷـﺆﻭ ِﻥ ﺍﻟﺪﻭﻟـ ِﺔ‬
‫ﳉ ْﺰَﻳ ﹶﺔ‬
‫ﺝ ﻋﻠﻰ ﺍﻷﺭﺽﹺ‪ ،‬ﻭﺗﺄﺧ ﹸﺬ ﺍ ِ‬ ‫ﻉ ﺍﻹﺳﻼﻣﻲﱢ‪ ،‬ﻓﺘﺄﺧ ﹸﺬ ﺍﳋﺮﺍ َ‬ ‫ﺐ ﺍﻟﺸﺮ ﹺ‬ ‫ﻭﺍﻷ ﱠﻣ ِﺔ ﺣﺴ َ‬
‫ﺐ ﺍﳉﻤﺎﺭ ِﻙ ﹺﺑﺤُ ﹾﻜ ﹺﻢ ﺇ ْﺷﺮَﺍِﻓﻬَﺎ ﻋﻠـﻰ ﺍﻟﺘﺠـﺎﺭ ِﺓ‬ ‫ﻣ ْﻦ ﻏ ﹺﲑ ﺍﳌﺴﻠﻤﲔَ‪ ،‬ﻭﺗﺄﺧ ﹸﺬ ﺿﺮﺍﺋ َ‬
‫ﺐ ﺍﻟـﺸﺮﻳﻌ ِﺔ‬ ‫ﺖ ُﺗﺤَـﺼﱢ ﹸﻞ ﺍﻷﻣـﻮﺍ ﹶﻝ ﺇ ﱠﻻ ﺣـﺴ َ‬ ‫ﺍﳋﺎﺭﺟﱠﻴ ِﺔ ﻭﺍﻟﺪﺍﺧِﻠﱠﻴﺔِ‪ ،‬ﻭﻣﺎ ﻛﺎﻧ ْ‬
‫ﺤﺠُﺮُ‬ ‫ﺖ ُﺗ ﹶﻄﺒﱢ ُﻖ ﺃﺣﻜﺎ َﻡ ﺍﻟَﻨ ﹶﻔ ﹶﻘ ِﺔ ﻟﻠﻌﺎ ﹺﺟﺰﹺ‪ ،‬ﻭَﺗ ْ‬
‫ﺍﻹﺳﻼﻣﱠﻴ ِﺔ‪ .‬ﻭﺃﻣﱠﺎ َﺗ ْﻮﺯﹺﻳ ُﻊ ﺍﳌﺎ ﹺﻝ ﻓﻘ ْﺪ ﻛﺎﻧ ْ‬
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 ‫ﺖ ُﺗﻘِﻴ ُﻢ ﺃ ْﻣ ِﻜَﻨ ﹰﺔ ﰲ ﻛ ﱢﻞ ﻣﺪﻳﻨﺔٍ‪،‬‬ ‫ﺻﱠﻴﺎﹰ‪ ،‬ﻭﻛﺎﻧ ْ‬ ‫ﺐ ﻋﻠﻴ ِﻪ ﻭ ِ‬ ‫ﻋﻠﻰ ﺍﻟﺴﻔﻴ ِﻪ ﻭﺍﳌﹸَﺒ ﱢﺬﺭﹺ‪ ،‬ﻭُﺗَﻨﺼﱢ ُ‬
‫ﺴﺒﹺﻴﻞﹺ‪ ،‬ﻭﻻ ﺗـﺰﺍ ﹸﻝ ﺁﺛﺎ ُﺭﻫَـﺎ‬ ‫ﲔ ﻭﺍﺑ ﹺﻦ ﺍﻟ َ‬
‫ﻭﰲ ﻃﺮﻳ ﹺﻖ ﺍﳊﺞﱢ‪ ،‬ﻹﻃﻌﺎ ﹺﻡ ﺍﻟﻔﻘ ﹺﲑ ﻭﺍﳌﺴﻜ ﹺ‬
‫ﻕ‬ ‫ﺠﺮﹺﻱ ﺇﻧﻔـﺎ ُ‬ ‫ﲔ‪ .‬ﻭﺑﹺﺎﳉﹸ ْﻤﹶﻠ ِﺔ ﻛﺎ ﹶﻥ َﻳ ْ‬ ‫ﺕ ﺑﻼ ِﺩ ﺍﳌﺴﻠﻤ َ‬ ‫ﻣَﻮﺟﻮﺩ ﹰﺓ ﺣﺘﱠﻰ ﺍﻟﻴﻮ ﹺﻡ ﰲ ﺃﻣﱠﻬﺎ ِ‬
‫ﺐ ﻏ ﹺﲑﻫَﺎ ﻣُﻄﻠﻘﹰﺎ ﻭﻣﺎ ﺷُـﻮ ِﻫﺪُ‬ ‫ﺐ ﺍﻟﺸﺮﻳﻌﺔِ‪ ،‬ﻭﹶﻟ ْﻢ ﳚ ﹺﺮ ﺣﺴ َ‬ ‫ﺍﳌﺎ ﹺﻝ ﻣ َﻦ ﺍﻟﺪﻭﻟ ِﺔ ﺣﺴ َ‬
‫ﺲ ﻋﺪ َﻡ ﺗﻄﺒﻴ ﹴﻖ‪.‬‬ ‫ﻣ َﻦ ﺍﻟﺘﻘﺼ ﹺﲑ ﰲ ﻫﺬ ِﻩ ﺍﻟﻨﺎﺣﻴ ِﺔ ﻫ َﻮ ﺇ ْﻫﻤَﺎﻝﹲ‪ ،‬ﻭﺇﺳﺎﺀ ﹸﺓ ﺗﻄﺒﻴﻖﹴ‪ ،‬ﻭﻟﻴ َ‬
‫ﺖ‬ ‫ﺱ ﺍﻹﺳﻼﻡﹺ‪ ،‬ﻓﻜﺎﻧ ِ‬ ‫ﺖ َﻣْﺒﹺﻨﱠﻴ ﹰﺔ ﻋﻠﻰ ﺃﺳﺎ ﹺ‬ ‫ﻭﺃ ﱠﻣﺎ ﺍﻟﺘﻌﻠﻴ ُﻢ ﻓﺈ ﱠﻥ ﺳﻴﺎ َﺳَﺘﻪُ ﻛﺎﻧ ْ‬
‫ﺝ ﺍﻟﺘﻌﻠﻴﻢﹺ‪ ،‬ﻭﺍﻟﺜﻘﺎﻓ ﹸﺔ ﺍﻷﺟﻨﹺﺒﱠﻴ ﹸﺔ ُﻳﺤْـ َﺮﺹُ‬ ‫ﺱ ﰲ ِﻣْﻨﻬَﺎ ﹺ‬ ‫ﺍﻟﺜﻘﺎﻓ ﹸﺔ ﺍﻹﺳﻼﻣﻴﱠ ﹸﺔ ﻫ َﻲ ﺍﻷﺳﺎ َ‬
‫ﺱ ﻓﻬ َﻮ‬‫ﺖ ﻣ َﻊ ﺍﻹﺳﻼ ﹺﻡ‪ .‬ﻭﺃﻣﱠﺎ ﺍﻟﺘﻘﺼ ُﲑ ﰲ ﻓﺘ ﹺﺢ ﺍﳌﺪﺍﺭ ﹺ‬ ‫ﻋﻠﻰ ﻋﺪ ﹺﻡ ﺃﺧ ِﺬﻫَﺎ ﺇﺫﺍ ﺗﻨﺎﻗﻀ ْ‬
‫ﺇﻧﱠﻤﺎ ﻛﺎ ﹶﻥ ﰲ ﺃﻭﺍﺧ ﹺﺮ ﺍﻟﺪﻭﻟ ِﺔ ﺍﻟﻌﺜﻤﺎﻧﱠﻴﺔِ‪ ،‬ﻋﻠﻰ ﺍﻟﺴﻮﺍ ِﺀ ﰲ ﲨﻴ ﹺﻊ ﺍﻟﺒﻼ ِﺩ ﺍﻹﺳـﻼﻣﱠﻴﺔِ‪،‬‬
‫ﻱ ﺍﻟﱠﺬﻱ ﺑﻠ ﹶﻎ ﻬﻧﺎﻳَﺘ ُﻪ ﺣِﻴَﻨِﺌ ٍﺬ‪ .‬ﻭﺃﻣﱠﺎ ﰲ ﺑﺎﻗﻲ ﺍﻟﻌﺼﻮ ﹺﺭ ﻓـﺈ ﱠﻥ ﻣـ َﻦ‬ ‫ﻁ ﺍﻟﻔﻜﺮ ﱢ‬ ‫ﻟﻼ ِﳓﻄﹶﺎ ِ‬
‫ﺤﻂﱠ ﺃﻧﻈﺎ ﹺﺭ ﺍﻟﻌﻠﻤﺎ ِﺀ‬ ‫ﺖ ﻭﺣ َﺪﻫَﺎ َﻣ َ‬ ‫ﺍﳌﺸﻬﻮ ﹺﺭ ﰲ ﺍﻟﻌﺎ ﹺﱂ ﻛﹸﱢﻠ ِﻪ ﺃ ﱠﻥ ﺍﻟﺒﻼ َﺩ ﺍﻹﺳﻼﻣﱠﻴ ﹶﺔ ﻛﺎﻧ ْ‬
‫ﺕ ﻗﹸ ْﺮﻃﹸَﺒ ﹶﺔ ﻭﺑﻐﺪﺍ َﺩ ﻭ ِﺩﻣَﺸ َﻖ ﻭﺍﻹﺳﻜﻨﺪﺭﱠﻳ ِﺔ ﻭﺍﻟﻘﺎﻫﺮ ِﺓ ﹶﺃﹶﺛ ٌﺮ ﻛﺒ ٌﲑ‬ ‫ﻭﺍ ﹸﳌَﺘ َﻌﱢﻠ ِﻤﲔَ‪ ،‬ﻭﳉﺎﻣﻌﺎ ِ‬
‫ﰲ ﺗﻮﺟﻴ ِﻪ ﺍﻟﺘﻌﻠﻴ ﹺﻢ ﰲ ﺍﻟﻌﺎ ﹺﱂ‪.‬‬
‫ﺱ ﺇﺳـﻼﻣﻲﱟ‪،‬‬ ‫ﺖ ﻣﺒﹺﻨﱠﻴ ﹰﺔ ﻋﻠﻰ ﺃﺳـﺎ ﹴ‬ ‫ﻭﺃ ﱠﻣﺎ ﺍﻟﺴﻴﺎﺳ ﹸﺔ ﺍﳋﺎﺭﺟﻴﱠ ﹸﺔ ﻓﺈﻧﱠﻬﺎ ﻛﺎﻧ ْ‬
‫ﺱ‬‫ﺖ َﺗْﺒﻨﹺﻲ ﻋَﻼﻗﹶﺎِﺗﻬَﺎ َﻣ َﻊ ﺍﻟﺪﻭ ﹺﻝ ﺍﻷُﺧﺮﻯ ﻋﻠـﻰ ﺃﺳـﺎ ﹺ‬ ‫ﻓﺎﻟﺪﻭﻟ ﹸﺔ ﺍﻹﺳﻼﻣﻴﱠ ﹸﺔ ﻛﺎﻧ ْ‬
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‫ﺖ ﲨﻴ ُﻊ ﺍﻟﺪﻭ ﹺﻝ ﺗﻨﻈ ُﺮ ﺇﻟﻴﻬﺎ ﺑﻮﺻ ِﻔﻬَﺎ ﺩﻭﻟ ﹰﺔ ﺇﺳﻼﻣﱠﻴﺔﹰ‪ ،‬ﻭﻛﺎﻧـ ْ‬ ‫ﺍﻹﺳﻼﻡﹺ‪ ،‬ﻭﻛﺎﻧ ْ‬
‫ﲔ‬ ‫ﺱ ﺍﻹﺳـﻼ ﹺﻡ ﻭﻣـﺼﻠﺤ ِﺔ ﺍﳌـﺴﻠﻤ َ‬ ‫ﻋﻼﻗﺎﺗُﻬﺎ ﺍﳋﺎﺭﺟﱠﻴ ﹸﺔ ﻛﻠﱡﻬَﺎ ﻣﺒﻨﱠﻴ ﹰﺔ ﻋﻠﻰ ﺃﺳﺎ ﹺ‬
‫ﺻ ِﻔ ﹺﻬ ْﻢ ﻣﺴﻠﻤﲔَ‪ ،‬ﻭﺇ ﱠﻥ ﺃ ْﻣ َﺮ ﻛﻮ ِﻥ ﺳﻴﺎﺳ ِﺔ ﺍﻟﺪﻭﻟ ِﺔ ﺍﻹﺳﻼﻣﱠﻴ ِﺔ ﺍﳋﺎﺭ ﹺﺟﻴﱠـ ِﺔ ﻫـ َﻲ‬ ‫ﺑﻮ ْ‬
‫ﺸﻬُﻮ ٌﺭ ﺷُ ْﻬ َﺮ ﹰﺓ ﻋﺎ ِﳌﱠﻴ ﹰﺔ ُﺗﻐْﲏ ﻋ ﹺﻦ ﺍﻟﺪﻟﻴ ﹺﻞ‪.‬‬‫ﺍﻟﺴﻴﺎﺳ ﹶﺔ ﺍﻹﺳﻼﻣﱠﻴ ﹶﺔ َﻣ ْ‬
‫ﻭﺃ ﱠﻣﺎ ﺑﺎﻟﻨﺴﺒ ِﺔ ﻟﻨﻈﺎ ﹺﻡ ﺍﳊﻜ ﹺﻢ ﰲ ﺍﻹﺳﻼﻡ ﻓﺈﻧﻪ ﻳﻘﻮ ُﻡ ﻋﻠﻰ ﲦﺎﻧﻴ ِﺔ ﺃﺟﻬـﺰ ٍﺓ‬
‫ﺲ ﺍﻟﺪﻭﻟﺔِ‪ ،‬ﻭﻣﻌﺎﻭ ﹸﻥ ﺍﻟﺘﻔﻮﻳﺾﹺ‪ ،‬ﻭﻣﻌﺎﻭ ﹸﻥ ﺍﻟﺘﻨﻔﻴﺬِ‪ ،‬ﻭﺃﻣـ ُﲑ‬ ‫ﻫ َﻲ‪ :‬ﺍﳋﻠﻴﻔ ﹸﺔ ﻭﻫ َﻮ ﺭﺋﻴ ُ‬
‫ﺲ ﺍﻷ ّﻣﺔِ‪ ،‬ﻭﻫﺬﺍ ﺍﳉﻬﺎ ُﺯ ﻛﺎ ﹶﻥ‬ ‫ﺍﳉﻬﺎﺩِ‪ ،‬ﻭﺍﻟﻮﻻﺓﹸ‪ ،‬ﻭﺍﻟﻘﻀﺎﺀُ‪ ،‬ﻭﻣﺼﺎﻟﹸﺢ ﺍﻟﺪﻭﻟﺔِ‪ ،‬ﻭﳎﻠ ُ‬
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 ‫ﲔ ﹾﱂ َﻳ ُﻤﺮﱠ ﻋﻠﻴﻬ ْﻢ َﺯ َﻣ ٌﻦ ﹾﱂ ﻳﻜ ْﻦ ﳍ ْﻢ ﻓﻴ ِﻪ ﺧﻠﻴﻔﺔﹲ‪ ،‬ﺇ ﱠﻻ ﺑﻌ َﺪ ﺃ ﹾﻥ‬ ‫ﻣﻮﺟﻮﺩﺍﹰ‪ ،‬ﻓﺈ ﱠﻥ ﺍﳌﺴﻠﻤ َ‬
‫ﺃﺯﺍ ﹶﻝ ﺍﻟﻜﺎِﻓﺮُ ﺍﳌﺴـﺘﻌﻤ ُﺮ ﺍﳋـﻼﻓ ﹶﺔ ﻋﻠﻰ ﻳ ِﺪ ﻣﺼﻄﻔﻰ ﻛﻤـﺎﻝ ﺳـﻨ ﹶﺔ ‪١٣٤٢‬‬
‫ﲔ ﺩﺍِﺋ ِﻤﻴﱠـﹰﺎ ﻻ‬ ‫ﻚ ﻓﻘ ْﺪ ﻛﺎ ﹶﻥ ﺧﻠﻴﻔ ﹸﺔ ﺍﳌﺴﻠﻤ َ‬ ‫ﻫﺠﺮﱠﻳ ﹰﺔ ﻭ‪ ١٩٢٤‬ﻣﻴﻼﺩﱠﻳ ﹰﺔ‪ .‬ﺃﻣﱠﺎ ﻗﺒ ﹶﻞ ﺫﻟ َ‬
‫ﻁ‪ .‬ﻭﻣـﱴ‬ ‫ﺐ ﺧﻠﻴﻔ ﹲﺔ ﺇ ﱠﻻ ﻭﻗ ْﺪ ﺃَﺗﻰ ﺑﻌ َﺪﻩُ ﺧﻠﻴﻔﺔﹲ‪ ،‬ﺣﺘﱠﻰ ﰲ ﺃﺷ ﱢﺪ ﻋﺼﻮ ﹺﺭ ﺍﳍﺒﻮ ِ‬ ‫ﻳﺬﻫ ُ‬
‫ﺕ ﺍﻟﺪﻭﻟ ﹸﺔ ﺍﻹﺳﻼﻣﱠﻴﺔﹸ‪ ،‬ﻷ ﱠﻥ ﺍﻟﺪﻭﻟـ ﹶﺔ ﺍﻹﺳـﻼﻣﱠﻴ ﹶﺔ ﻫـ َﻲ‬ ‫ﻭُ ﹺﺟ َﺪ ﺍﳋﻠﻴﻔ ﹸﺔ ﻓﻘﺪ ﻭُ ﹺﺟ َﺪ ِ‬
‫ﺍﳋﻠﻴﻔﺔﹸ‪ ،‬ﻭﺃﻣﱠﺎ ﺍ ﹸﳌﻌَﺎ ﹺﻭﻧُﻮ ﹶﻥ ﻓﻘ ْﺪ ﻛﺎﻧﻮﺍ ﻛﺬﻟﻚ ﻣﻮﺟـﻮﺩﻳ َﻦ ﰲ ﲨﻴـ ﹺﻊ ﺍﻟﻌـﺼﻮﺭﹺ‪،‬‬
‫ﲔ ﻟﻪ ﰲ ﺍﳊ ﹾﻜ ﹺﻢ ﻭﰲ ﺍﻟﺘﻨﻔﻴﺬ ﻭﱂ ﻳﻜﹸﻮﻧُﻮﺍ ُﻭ َﺯﺭَﺍﺀَ‪ ،‬ﻭﺇﻧﱠﻬ ْﻢ ﻭﺇ ﹾﻥ ﺃﹸ ﹾﻃِﻠ َﻖ‬ ‫ﻭﻛﺎﻧﻮﺍ ﻣﻌﺎﻭﻧ َ‬
‫ﲔ‪ .‬ﻭ ﹾﱂ ﺗﻜ ْﻦ ﳍ ْﻢ‬ ‫ﺐ ﻭﺯﺭﺍ َﺀ ﻭﻟ ِﻜﱠﻨ ُﻬ ْﻢ ﻛﺎﻧﻮﺍ ﻣﻌﺎﻭﻧ َ‬ ‫ﲔ ﻟﻘ ُ‬
‫ﻋﻠﻴﻬ ْﻢ ﰲ ﻋﺼ ﹺﺮ ﺍﻟﻌﺒﱠﺎﺳﱢﻴ َ‬
‫ﲔﰲ‬ ‫ﺻ ﹶﻔﺔﹸ ﺍﻟﻮﺯَﺍ َﺭ ِﺓ ﺍﳌﻮﺟﻮﺩ ِﺓ ﰲ ﺍﳊﻜ ﹺﻢ ﺍﻟﺪﳝﻘﺮﺍﻃ ﱢﻲ ﻣﻄﻠﻘﺎﹰ‪ ،‬ﺑ ﹾﻞ ﻛﺎﻧﻮﺍ ﻣﻌـﺎﻭﻧ َ‬ ‫ِ‬
‫ﺕ ﻛﻠﱡﻬَﺎ ﻟﻠﺨﻠﻴﻔ ِﺔ‪ .‬ﻭﺃﻣﱠﺎ ﺍﻟﻮﻻ ﹸﺓ‬ ‫ﺾ ﻣﻦ ﺍﳋﻠﻴﻔ ِﺔ‪ ،‬ﻭﺍﻟﺼﻼ ِﺣﱠﻴﺎ ُ‬ ‫ﺍﳊﻜ ﹺﻢ ﻭﺍﻟﺘﻨﻔﻴ ِﺬ ﺑﺘﻔﻮﻳ ﹴ‬
‫ﲔ ﺍﺣﺘـ ﹼﻞ ﺍﻟـﺒﻼ َﺩ‬ ‫ﺖ‪ .‬ﻭﺍﻟﻜﺎﻓ ُﺮ ﺣ َ‬ ‫ﱀ ﺍﻟﺪﻭﻟ ِﺔ ﹶﻓﹺﺈﻥﱠ ُﻭﺟُﻮ َﺩﻫَﺎ ﺛﺎﺑ ٌ‬ ‫ﻭﺍﻟﻘﻀﺎ ﹸﺓ ﻭﻣﺼﺎ ﹸ‬
‫ﺝ‬‫ﱀ ﺍﻟﺪﻭﻟ ِﺔ‪ ،‬ﻭﻫﺬﺍ ﻻ ﳛﺘـﺎ ُ‬ ‫ﺖ ﺃﻣﻮ ُﺭﻫَﺎ ﺳﺎِﺋ َﺮ ﹰﺓ ﻭﻓﻴﻬﺎ ﺍﻟﻮﻻ ﹸﺓ ﻭﺍﻟﻘﻀﺎ ﹸﺓ ﻭﻣﺼﺎ ﹸ‬ ‫ﻛﺎﻧ ْ‬
‫ﺶ ﺑﺎﻋﺘﺒﺎ ﹺﺭﻩ ﺟﻴﺸﹰﺎ ﺇﺳﻼ ِﻣﱠﻴﺎﹰ‪،‬‬ ‫ﻟﺪﻟﻴ ﹴﻞ‪ .‬ﻭﺃﻣﱠﺎ ﺃﻣ ُﲑ ﺍﳉﻬﺎ ِﺩ ﻓﻘﺪ ﻛﺎ ﹶﻥ ﻳﺘﻮﱃ ﺃﻣﻮ َﺭ ﺍﳉﻴ ﹺ‬
‫ﺲ‬‫ﺶ ﺍﻹﺳﻼﻣ ﱠﻲ ﻻ ُﻳ ْﻐﹶﻠﺐُ‪ ،‬ﻭﺃﻣﱠﺎ ﻋﻤ ﹸﻞ ﳎﻠ ﹺ‬ ‫ﻭﻛﺎ ﹶﻥ ﺍﻟﻌﺎ ﹸﱂ َﻳَﺘ َﺮﻛﱠﺰُ ﰲ ﺫﻫﹺﻨ ِﻪ ﺃ ﱠﻥ ﺍﳉﻴ َ‬
‫ﻚ ﺃﻧﻪ ﻣﻦ ﺃﺟﻬﺰ ِﺓ‬ ‫ﺐ ﰲ ﺫﻟ َ‬ ‫ﺍﻷﻣ ِﺔ ﻓﺈﻧﱠ ُﻪ ﺑﻌ َﺪ ﺍﳋﻠﻔﺎ ِﺀ ﺍﻟﺮﺍﺷﺪﻳ َﻦ ﹶﻟ ْﻢ ﻳُ ْﻌ َﻦ ﺑ ِﻪ‪ ،‬ﻭﺍﻟﺴﺒ ُ‬
‫ﻕ ﺍﻟﺮﻋﻴ ِﺔ ﻋﻠﻰ ﺍﻟﺮﺍﻋﻲ‪ ،‬ﻓﺈﻥ‬ ‫ﺲ ﻣﻦ ﻗﻮﺍﻋ ِﺪ ِﻩ‪ ،‬ﻓﺎﻟﺸﻮﺭﻯ ﺣ ٌﻖ ﻣﻦ ﺣﻘﻮ ﹺ‬ ‫ﺍﳊﻜ ﹺﻢ ﻭﻟﻴ َ‬
‫ﻚ ﻷ ﱠﻥ‬ ‫ﺼ َﺮ‪ ،‬ﻭﻟﻜ ّﻦ ﺍﳊﻜ َﻢ ﻳﺒﻘﻰ ﺣﻜﻤﹰﺎ ﺇﺳﻼﻣﻴﹰﺎ‪ .‬ﻭﺫﻟـ َ‬ ‫ﱂ ﻳﻔﻌ ﹾﻞ ﻬﺑﺎ ﻳﻜﻮ ﹸﻥ ﻗ ْﺪ ﻗ ّ‬
‫ﺏ‬ ‫ﺲ ﺍﻟﻨُـﻮﱠﺍ ﹺ‬ ‫ﺖ ﻟﻠﺤﻜﻢﹺ‪ ،‬ﲞﻼِﻓﻬَـﺎ ﰲ ﳎـﺎِﻟ ﹺ‬ ‫ﻱ ﻭﻟﻴﺴ ْ‬ ‫ﺍﻟﺸﻮﺭﻯ ﻫ َﻲ ﻷﺧ ِﺬ ﺍﻟﺮﺃ ﹺ‬
‫ﺐ ﺍﻟﱵ ﻫ َﻲ ﺍﻟﻘﺎﻋﺪ ﹸﺓ ﺍﻷﺳﺎﺳـﻴ ﹸﺔ ﰲ ﻧﻈـﺎ ﹺﻡ‬ ‫ﺍﻟﺪﳝﻘﺮﺍﻃﱠﻴ ِﺔ ﻓﺈﻬﻧﺎ ﲤﺜ ﹸﻞ ﺳﻴﺎﺩ ﹶﺓ ﺍﻟﺸﻌ ﹺ‬
‫ﻉ‪ .‬ﻭ ِﻣ ْﻦ ﻫـﺬﺍ‬ ‫ﺍﳊﻜ ﹺﻢ ﰲ ﺍﳌﺒﺪﺃ ﺍﻟﺮﺃﲰﺎﱄ ﰲ ﺣﲔ ﺃ ﹼﻥ ﺍﻟﺴﻴﺎﺩ ﹶﺓ ﰲ ﺍﻹﺳﻼ ﹺﻡ ﻟﻠﺸﺮ ﹺ‬
‫ﻳﺘﺒﱠﻴ ُﻦ ﺃ ﱠﻥ ﻧﻈﺎ َﻡ ﺍﳊﻜ ﹺﻢ ﻛﺎ ﹶﻥ ﻣُﻄﺒﱠﻘﹰﺎ ﰲ ﺍﻹﺳﻼ ﹺﻡ‪.‬‬
‫ﻉ ﺑ ِﻪ ﺃﻧﱠ ُﻪ ﹾﱂ ﻳﻜـ ْﻦ ﰲ‬ ‫ﻭﻫﺎ ﻫﻨﺎ ﻣﺴﺄﻟ ﹲﺔ ﰲ َﺑْﻴ َﻌ ِﺔ ﺍﳋﻠﻴﻔﺔِ‪ ،‬ﻓﺈ ﱠﻥ ﻣ َﻦ ﺍﳌﻘﻄﻮ ﹺ‬
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 ‫ﻱ ﹾﱂ ﺗﻜ ﹺﻦ ﺍﻟﻮﺭﺍﹶﺛﺔﹸ ﺣﻜﻤﹰﺎ ﻣُ ﹶﻘ ﱠﺮ َﺭﹰﺍ ﰲ ﺍﻟﺪﻭﻟ ِﺔ ﻳُ ْﺆ َﺧﺬﹸ ﺍﳊﻜ ُﻢ‬ ‫ﺍﳋﻼﻓ ِﺔ ﻧﻈﺎ ُﻡ ﹺﻭﺭَﺍﹶﺛﺔٍ‪ ،‬ﺃ ْ‬
‫ﻱ ﺗُﺆﺧ ﹸﺬ ﺭﺋﺎﺳ ﹸﺔ ﺍﻟﺪﻭﻟ ِﺔ ــ ﲟﻮ َﺟﹺﺒﻬَﺎ ﻛﻤﺎ ﻫـ َﻲ ﺍﳊـﺎ ﹸﻝ ﰲ ﺍﻟﻨﻈـﺎ ﹺﻡ‬ ‫ــ ﺃ ْ‬
‫ﺖ‬‫ﺍ ﹶﳌﹶﻠ ِﻜﻲﱢ‪ ،‬ﻭﺇﻧﱠﻤﺎ ﻛﺎ ﹶﻥ ﺍﳊﻜ ُﻢ ﺍﳌﻘﺮﱠ ُﺭ ﰲ ﺍﻟﺪﻭﻟ ِﺔ ﻷﺧ ِﺬ ﺍﳊﻜ ﹺﻢ ﻫ َﻮ ﺍﻟﺒﻴﻌﺔﹶ‪ ،‬ﻛﺎﻧـ ْ‬
‫ﺾ‬ ‫ﺾ ﺍﻟﻌﺼﻮﺭﹺ‪ ،‬ﻭﻣ ْﻦ ﺃﻫ ﹺﻞ ﺍﳊ ﱢﻞ ﻭﺍﻟﻌﻘـ ِﺪ ﰲ ﺍﻟـﺒﻌ ﹺ‬ ‫ﲔ ﰲ ﺑﻌ ﹺ‬ ‫ﺗﺆﺧ ﹸﺬ ﻣ َﻦ ﺍﳌﺴﻠﻤ َ‬
‫ﻂ‪ .‬ﻭﺍﻟﱠﺬﻱ َﺟﺮَﻯ ﻋﻠﻴ ِﻪ ﺍﻟﻌﻤـ ﹸﻞ‬ ‫ﺍﻵﺧﺮﹺ‪ ،‬ﻭﻣ ْﻦ ﺷﻴ ﹺﺦ ﺍﻹﺳﻼ ﹺﻡ ﰲ ﺁﺧ ﹺﺮ ﺍﻟﻌﺼ ﹺﺮ ﺍﳍﺎﺑ ِ‬
‫ﻱ ﺧﻠﻴﻔـ ٍﺔ ﺇ ﱠﻻ ﺑﺎﻟﺒﻴﻌـﺔِ‪ ،‬ﻭ ﹾﱂ‬ ‫ﺐﺃ ﱡ‬ ‫ﺼ ْ‬
‫ﰲ ﲨﻴ ﹺﻊ ﻋﺼﻮ ﹺﺭ ﺍﻟﺪﻭﻟ ِﺔ ﺍﻹﺳﻼﻣﱠﻴ ِﺔ ﺃﻧﱠ ُﻪ ﹾﱂ ُﻳَﻨ ﱠ‬
‫ـ ُﻪ‬ ‫ﺐ ﺑﺎﻟﻮﺭﺍﺛ ِﺔ ﺩﻭ ﹶﻥ ﺑﻴﻌ ٍﺔ ﻋﻠﻰ ﺍﻹﻃﻼﻕﹺ‪ ،‬ﻭ ﹾﱂ ﺗُ ْﺮ َﻭ ﻭﻻ ﺣﺎﺩﺛ ﹲﺔ ﻭﺍﺣﺪﹲﺓ ﺃﻧـ ﱠ‬ ‫ﺼ ْ‬ ‫ُﻳَﻨ ﱠ‬
‫ﺐ ﺧﻠﻴﻔ ﹲﺔ ﺑﺎﻟﻮﺭﺍﺛ ِﺔ ﻣ ْﻦ ﻏ ﹺﲑ ﺑﻴﻌ ٍﺔ‪ .‬ﻏ َﲑ ﺃﻧﱠ ُﻪ ﻛﺎ ﹶﻥ ﻳُﺴﺎ ُﺀ ﺗﻄﺒﻴ ُﻖ ﺃﺧـ ِﺬ ﺍﻟﺒﻴﻌـﺔِ‪،‬‬ ‫ﺼ َ‬ ‫ﻧُ ﱢ‬
‫ﺺ‬ ‫ﺱ ﰲ ﺣﻴﺎِﺗ ِﻪ ﻻﺑﹺﻨﻪِ‪ ،‬ﺃﻭ ﺃﺧﻴ ِﻪ‪ ،‬ﺃﻭ ﺍﺑ ﹺﻦ ﻋ ﱢﻤﻪِ‪ ،‬ﺃﻭ ﺷﺨ ﹴ‬ ‫ﹶﻓَﻴ ﹾﺄ ُﺧ ﹸﺬﻫَﺎ ﺍﳋﻠﻴﻔ ﹸﺔ ﻣ َﻦ ﺍﻟﻨﺎ ﹺ‬
‫ﺺ ﺑﻌ َﺪ ﻭﻓﺎ ِﺓ ﺍﳋﻠﻴﻔﺔِ‪ ،‬ﻭﻫﺬ ِﻩ ﺇﺳـﺎﺀﹲﺓ‬ ‫ﻚ ﺍﻟﺸﺨ ﹺ‬ ‫ﺠﺪﱠ ُﺩ ﺍﻟﺒﻴﻌ ﹸﺔ ﻟﺬﻟ َ‬ ‫ﻣ ْﻦ ﺃﺳﺮِﺗﻪِ‪ ،‬ﹸﺛﻢﱠ ُﺗ َ‬
‫ﺖ ﻭﺭﺍﺛﺔﹰ‪ ،‬ﻭﻻ ﻭﻻﻳ ﹶﺔ َﻋ ْﻬ ٍﺪ‪ .‬ﻛﻤﺎ ﺃ ﱠﻥ ﺇﺳﺎﺀ ﹶﺓ ﺗﻄﺒﻴـ ﹺﻖ ﻧﻈـﺎ ﹺﻡ‬ ‫ﻟﺘﻄﺒﻴ ﹺﻖ ﺍﻟﺒﻴﻌ ِﺔ ﻭﻟﻴﺴ ْ‬
‫ﺴﻤﱠﻰ‬ ‫ﺨﺎَﺑﹰﺎ ﻭﻻ ﺗُـ َ‬‫ﺴﻤﱠﻰ ﺍْﻧِﺘ َ‬ ‫ﺏ ﰲ ﺍﻟﻨﻈﺎ ﹺﻡ ﺍﻟﺪﳝﻘﺮﺍﻃ ﱢﻲ ُﺗ َ‬ ‫ﺲ ﺍﻟُﻨﻮﱠﺍ ﹺ‬‫ﺕ ﺠﻤﻟﻠ ﹺ‬ ‫ﺍﻻﻧﺘﺨﺎﺑﺎ ِ‬
‫ﻚ‬ ‫ﺹ ﺍﻟﱠﺬﻳ َﻦ ﺗﺮﻳ ُﺪ ُﻫ ُﻢ ﺍﳊﻜﻮﻣﺔﹸ‪ ،‬ﻭﻣ ْﻦ ﺫﻟ َ‬ ‫ﺕ ﺍﻷﺷﺨﺎ ُ‬ ‫َﺗ ْﻌﻴﹺﻴَﻨﺎﹰ‪ ،‬ﻭﻟ ْﻮ ﻓﺎ َﺯ ﰲ ﺍﻻﻧﺘﺨﺎﺑﺎ ِ‬
‫ﻛﱢﻠ ِﻪ ﻧﺮﻯ ﺃ ﱠﻥ ﺍﻟﻨﻈﺎ َﻡ ﺍﻹﺳﻼﻣ ﱠﻲ ﻃﹸﱢﺒ َﻖ ﻋﻤِﻠﱠﻴﺎﹰ‪ ،‬ﻭ ﹾﱂ ُﻳ ﹶﻄﱠﺒ ْﻖ ﻏ ُﲑ ُﻩ ﰲ ﲨﻴ ﹺﻊ ﻋـﺼﻮ ﹺﺭ‬
‫ﺍﻟﺪﻭﻟ ِﺔ ﺍﻹﺳﻼﻣﱠﻴ ِﺔ‪.‬‬
‫ﺡ ﻫﺬ ِﻩ ﺍﻟﻘﻴﺎﺩ ِﺓ ﻋﻤﻠﱠﻴﹰﺎ ﻓﻘ ْﺪ ﻛﺎ ﹶﻥ ﳒﺎﺣﹰﺎ ﻣُْﻨ ﹶﻘ ِﻄ َﻊ ﺍﻟﻨﻈ ﹺﲑ ﻭﻻ ِﺳﱠﻴﻤَﺎ‬ ‫ﺃ ﱠﻣﺎ ﳒﺎ ُ‬
‫ﰲ ﺍﻷﻣﺮﻳ ﹺﻦ ﺍﻟﺘﺎِﻟَﻴْﻴ ﹺﻦ‪:‬‬
‫ﺐ ﺍﻟﻌﺮﺑﹺـ ﱠﻲ‬ ‫ﺖ ﺍﻟﺸﻌ َ‬ ‫ﺃ ﻣﱠﺎ ﺃﺣ ُﺪ ُﻫﻤَﺎ ﻓﺈ ﱠﻥ ﺍﻟﻘﻴﺎﺩ ﹶﺓ ﺍﻟﻔﻜﺮﱠﻳ ﹶﺔ ﺍﻹﺳﻼﻣﱠﻴ ﹶﺔ ﻧﻘﻠ ِ‬
‫ﺨﱠﺒﻂﹸ ﰲ َﺩﻳَﺎ ﹺﺟ ﹺﲑ ﺍﻟﻌﺼﺒﱠﻴ ِﺔ ﺍﻟﻌﺎﺋﻠﱠﻴﺔِ‪ ،‬ﻭﻇﻼ ﹺﻡ‬ ‫ﺤﻄﱠ ٍﺔ َﺗَﺘ َ‬‫ﹺﺑ ُﻤﺠْﻤﻮﻋ ِﻪ ﻣ ْﻦ ﺣﺎﻟ ٍﺔ ﻓﻜﺮﱠﻳ ٍﺔ ﻣُْﻨ َ‬
‫ﻸﻷُ ﺑﻨﻮ ﹺﺭ ﺍﻹﺳﻼ ﹺﻡ ﺍﻟﱠﺬﻱ ﹾﱂ ﻳﻘﺘـﺼ ْﺮ‬ ‫ﺍﳉﻬ ﹺﻞ ﺍﻟﺪﺍﻣﺲﹺ‪ ،‬ﺇﱃ ﻋﺼ ﹺﺮ ﻬﻧﻀ ٍﺔ ﻓﻜﺮﱠﻳﺔٍ‪َ ،‬ﻳَﺘ ْ‬
‫ﺴ ِﻪ ﻋﻠﻰ ﺍﻟﻌﺮﺏﹺ‪ ،‬ﺑ ﹾﻞ َﻋ ﱠﻢ ﺍﻟﻌﺎ ﹶﱂ‪ .‬ﻓﻘ ِﺪ ﺍﻧـﺪﻓ َﻊ ﺍﳌـﺴﻠﻤﻮ ﹶﻥ ﰲ ﺍﻟﻜـﺮ ِﺓ‬ ‫ﻍﴰِ‬ ‫ُﺑﺰُﻭ ﹸ‬
‫ﻕ ﻭﺑﻼ ِﺩ ﺍﻟـﺸﺎ ﹺﻡ‬ ‫ﺱ ﻭﺍﻟﻌﺮﺍ ﹺ‬ ‫ﺍﻷﺭﺿﱠﻴﺔِ‪ ،‬ﻭﲪﻠﻮﺍ ﺍﻹﺳﻼ َﻡ ﻟﻠﻌﺎﱂﹺ‪ ،‬ﻭﺍﺳَﺘ ْﻮﹶﻟﻮْﺍ ﻋﻠﻰ ﻓﺎﺭ َ‬
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 ‫ﺏ ﻗﻮﻣﻴﱠـ ﹲﺔ ﻏـ ُﲑ‬ ‫ﺐ ﻣ ْﻦ ﻫﺬ ِﻩ ﺍﻟﺸﻌﻮ ﹺ‬ ‫ﺖ ﻟﻜ ﱢﻞ ﺷﻌ ﹴ‬ ‫ﱄ ﺇﻓﺮﻳﻘﻴﺎ‪ .‬ﻭﻛﺎﻧ ْ‬ ‫ﻭﻣﺼ َﺮ ﻭﴰﺎ ﱢ‬
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‫ﺱ ﰲ ﻓﺎ ﹺﺭ َ‬ ‫ﺖ ﻗﻮﻣﻴﱠ ﹸﺔ ﺍﻟﻔﹸ ْﺮ ﹺ‬
‫ﺏ ﺍﻷﺧﺮﻯ‪ ،‬ﻭﻟﻐ ﹲﺔ ﻏ ُﲑ ﻟﻐﺎِﺗ َﻬﺎ‪ ،‬ﻓﻜﺎﻧ ْ‬ ‫ﺕ ﺍﻟﺸﻌﻮ ﹺ‬ ‫ﻗﻮﻣﻴﱠﺎ ِ‬
‫ﻂ ﰲ ﻣﺼﺮَ‪ ،‬ﻭﻏ َﲑ ﻗﻮﻣﱠﻴ ِﺔ ﺍﻟَﺒ ْﺮَﺑ ﹺﺮ ﰲ‬ ‫ﻏ َﲑ ﻗﻮﻣﱠﻴ ِﺔ ﺍﻟﺮﻭ ﹺﻡ ﰲ ﺍﻟﺸﺎﻡﹺ‪ ،‬ﻭﻏ َﲑ ﻗﻮﻣﱠﻴ ِﺔ ﺍﻟ ِﻘْﺒ ِ‬
‫ﺖ ﻋﺎﺩﺍُﺗ ُﻬ ْﻢ ﻭﺗﻘـﺎﻟﻴﺪﻫ ْﻢ ﻭﺃﺩﻳﺎُﻧ ُﻬ ْﻢ ﳐﺘﻠﻔـ ﹰﺔ‪ .‬ﻭﻣـﺎ ﹺﺇ ِﻥ‬ ‫ﱄ ﺇﻓﺮﻳﻘﻴﺎ‪ ،‬ﻭﻛﺎﻧ ْ‬ ‫ﴰـﺎ ﱢ‬
‫ﺖ ﺍﻹﺳﻼ َﻡ ﻛﻠﱡﻬﺎ‪،‬‬ ‫ﺖ ﺍﻹﺳﻼﻡَ‪ ،‬ﺣﺘﱠﻰ ﺩﺧﻠ ِ‬ ‫ﺖ ﺑﺎﳊﻜ ﹺﻢ ﺍﻹﺳﻼﻣﻲﱢ‪ ،‬ﻭﹶﻓ ﹺﻬ َﻤ ِ‬ ‫ﺍ ْﺳَﺘ ﹶﻈﻠﱠ ْ‬
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‫ﻚ ﻛـﺎ ﹶﻥ ﳒـﺎ ُ‬ ‫ﺖ ﲨﻴ ُﻌﻬَﺎ ﺃ ﱠﻣ ﹰﺔ ﻭﺍﺣﺪﺓﹰ‪ ،‬ﻫ َﻲ ﺍﻷﻣﱠ ﹸﺔ ﺍﻹﺳﻼﻣﻴﱠ ﹸﺔ‪ .‬ﻭﻟﺬﻟ َ‬ ‫ﻭﺃﺻﺒﺤ ْ‬
‫ﺕ ﳒﺎﺣﹰﺎ ُﻣْﻨ ﹶﻘﻄِـ َﻊ‬ ‫ﺏ ﻭﺍﻟﻘﻮﻣﻴﱠﺎ ِ‬ ‫ﺻ ْﻬ ﹺﺮ ﻫﺬ ِﻩ ﺍﻟﺸﻌﻮ ﹺ‬ ‫ﺍﻟﻘﻴﺎﺩ ِﺓ ﺍﻟﻔﻜﺮﻳ ِﺔ ﺍﻹﺳﻼﻣﱠﻴ ِﺔ ﰲ َ‬
‫ﺕ ﰲ ﲪِﻠﻬَﺎ ﻫﻲ ﺍﻟﻨﺎﻗ ﹸﺔ ﻭﺍﳉﻤـﻞﹸ‪ ،‬ﻭﻭﺳـﻴﻠ ﹶﺔ‬ ‫ﺍﻟﻨﻈـﲑﹺ‪َ ،‬ﻣ َﻊ ﺃ ﱠﻥ ﻭﺳﻴﻠ ﹶﺔ ﺍﳌﻮﺍﺻﻼ ِ‬
‫ﻧﺸ ﹺﺮﻫَﺎ ﺍﻟﻠِﺴﺎﻥﹸ ﻭﺍﻟﻘﻠ ُﻢ‪.‬‬
‫ـﺔِ‪ ،‬ﺣﺘﱠﻰ‬ ‫ﺃ ﻣﱠﺎ ﺍﻟﻔﺘ ُﺢ ﻓﻜﺎ ﹶﻥ ﻹﺯﺍﻟ ِﺔ ﺍﻟﻘ ﱠﻮ ِﺓ ﺑﺎﻟﻘ ﱠﻮﺓِ‪ ،‬ﻭﻛﺴ ﹺﺮ ﺍﳊﻮﺍﺟ ﹺﺰ ﺍﳌﺎﺩﱢﻳ ﱠ‬
‫ﻚ‬‫ﺱ ﻭﻣﺎ ﻳُﺮ ِﺷ ُﺪ ُﻫ ْﻢ ﺇﻟﻴ ِﻪ ﺍﻟﻌﻘﻞﹸ‪ ،‬ﺃ ْﻭ ﺗَﻬﺪِﻳ ﹺﻬ ْﻢ ﺇﻟﻴ ِﻪ ﺍﻟﻔﻄﺮﺓﹸ‪ ،‬ﻭﻟـﺬﻟ َ‬ ‫ﲔ ﺍﻟﻨﺎ ﹺ‬‫ﺨﻠﱠﻰ ﺑ َ‬ ‫ُﻳ َ‬
‫ﲔ ﺍﻟﻔـﺎﺗ ﹺﺢ‬ ‫ﷲ ﺃﻓﻮﺍ َﺟﹰﺎ‪ .‬ﺃ ﱠﻣﺎ ﺍﻟﻔﺘ ُﺢ ﺍﳉﺎِﺋﺮُ ﻓﺈﻧﱠ ُﻪ ﻳُﺒَﺎﻋِـﺪُ ﺑـ َ‬ ‫ﺱ ﰲ ﺩﻳ ﹺﻦ ﺍ ِ‬ ‫ﺩﺧ ﹶﻞ ﺍﻟﻨﺎ ُ‬
‫ﺕ ﻣﻦ‬ ‫ﻕ ﻋﺸﺮﺍ ٍ‬ ‫ﺏ ﻟﻠﺸﺮ ﹺ‬ ‫ﺐ ﻭﺍﳌﻐﻠﻮﺏﹺ‪ ،‬ﻭﻣﺎ ﹶﺃ ْﻣﺮُ ﺍﺳﺘﻌﻤﺎ ﹺﺭ ﺍﻟﻐﺮ ﹺ‬ ‫ﻭﺍﳌﻔﺘﻮﺡﹺ‪ ،‬ﻭﺍﻟﻐﺎﻟ ﹺ‬
‫ﻀﱢﻠﹶﻠ ِﺔ ﺳـُﻴ ْﻤﺤَﻰ‪،‬‬ ‫ﲔ ﺩﻭ ﹶﻥ ﺃ ﹾﻥ َﻳ ﹾﻈ ﹶﻔ َﺮ ﺑﹺﻨﺎِﺋ ﹴﻞ ﹺﺑَﺒﻌِﻴﺪٍ‪ ،‬ﻭﻟﻮﻻ ﺃﺛ ٌﺮ ﻣ َﻦ ﺍﻟﺜﻘﺎﻓ ِﺔ ﺍﳌﹸـ َ‬ ‫ﺍﻟﺴﻨ َ‬
‫ﺤﻞﱡ‪ ،‬ﻟﻜﺎ ﹶﻥ ﺍﻟ َﻌ ْﻮﺩُ ﺇﱃ ﺣﻈﲑ ِﺓ ﺍﻹﺳﻼ ﹺﻡ ﰲ‬ ‫ﻀ َﻤ ِ‬‫ﻂ ﻣ َﻦ ﺍﻟﺰﻋﺎﻣ ِﺔ ﺍﳌﺄﺟﻮﺭ ِﺓ ﺳﻴ ْ‬ ‫ﻭﺿﻐ ﹲ‬
‫ﺡ ﺍﻟﻘﻴﺎﺩ ِﺓ‬ ‫ﻑ ‪ ...‬ﻭﻧﻌﻮ ُﺩ ﻓﻨﻘﻮ ﹸﻝ‪ :‬ﻟﻘ ْﺪ ﻛﺎ ﹶﻥ ﳒﺎ ُ‬ ‫ﺏ ﻣ ْﻦ َﺭ ﱢﺩ ﺍﻟ ﹶﻄ ْﺮ ِ‬‫ﻣﺒﺪِﺋ ِﻪ ﻭﻧﻈﺎ ِﻣ ِﻪ ﺃﻗﺮ َ‬
‫ﺖ ﻫﺬ ِﻩ‬ ‫ﺏ ﳒﺎﺣﹰﺎ ﻣﻨﻘﻄ َﻊ ﺍﻟﻨﻈﲑﹺ‪ ،‬ﻭ ﹶﻇﱠﻠ ْ‬ ‫ﺍﻟﻔﻜﺮﱠﻳ ِﺔ ﺍﻹﺳﻼﻣﱠﻴ ِﺔ ﰲ ﺻﻬ ﹺﺮ ﻫﺬ ِﻩ ﺍﻟﺸﻌﻮ ﹺ‬
‫ﺉ ﺍﻻﺳﺘﻌﻤﺎﺭ ﻭﺧُْﺒِﺜ ِﻪ ﻭ َﻣ ﹾﻜ ﹺﺮ ِﻩ ﰲ‬ ‫ﺴِﻠ َﻤ ﹰﺔ ﺣﺘﱠﻰ ﺍﻟﻴﻮﻡﹺ‪ ،‬ﺑﺎﻟﺮﻏ ﹺﻢ ﻣ ْﻦ ﹶﻃﻮَﺍ ﹺﺭ ﹺ‬ ‫ﺏ ﻣُ ْ‬‫ﺍﻟﺸﻌﻮ ُ‬
‫ﺇﻓﺴﺎ ِﺩ ﺍﻟﻌﻘﺎﺋ ِﺪ ﻭﺗﺴﻤﻴ ﹺﻢ ﺍﻷﻓﻜﺎﺭﹺ‪ ،‬ﻭﺳﺘﻈﻞﱡ ﺣﺘﱠﻰ ﺗَﻘﻮ َﻡ ﺍﻟﺴﺎﻋ ﹸﺔ ﺃﻣﱠـ ﹰﺔ ﻭﺍﺣـﺪ ﹰﺓ‬
‫ﺖ ﺍﻹﺳﻼ َﻡ‬ ‫ﺐ ﻣﻦ ﺍﻟﺸﻌﻮﺏ ﺍﻟﱵ ﺍﻋﺘﻨ ﹶﻘ ِ‬ ‫ﻱ ﺷﻌ ﹴ‬ ‫ﺇﺳﻼﻣﱠﻴ ﹰﺔ‪ .‬ﻭ ﹾﱂ ﳛﺼ ﹾﻞ ﻣﻄﻠﻘﹰﺎ ﺃ ﱠﻥ ﺃ ﱠ‬
‫ﺍ ْﺭَﺗ ﱠﺪ ﻋ ﹺﻦ ﺍﻹﺳﻼ ﹺﻡ‪.‬‬
‫ﺕ‬ ‫ﺲ ﻓﻘ ْﺪ ﹸﺃ ﹾﻓﻨُﻮﺍ ﹺﺇ ﹾﻓﻨَﺎ ًﺀ ﲟﺤﺎﻛ ﹺﻢ ﺍﻟﺘﻔﺘـﻴﺶﹺ‪ ،‬ﻭﺑُﻴُـﻮ ِ‬ ‫ﺴِﻠﻤُﻮ ﺍﻷﻧﺪﻟ ﹺ‬ ‫ﺃ ﱠﻣﺎ ُﻣ ْ‬
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 ‫ﺴﺘَﺎ ِﻥ ﻗـ ْﺪ‬‫ﺱ ﻭﺍﻟﺘُ ْﺮﻛِـ ْ‬ ‫ﺴِﻠﻤُﻮ ُﺑﺨَﺎﺭَﻯ ﻭﺍﻟ ﹶﻘ ﹾﻔﻘﹶﺎ ﹺ‬ ‫ﺻ ﹺﻞ ﺍﳉﻼﱠﺩﻳﻦَ‪ ،‬ﻭ ُﻣ ْ‬ ‫ﺍﻟﻨﲑﺍﻥِ‪ ،‬ﻭ َﻣﻘﹶﺎ ِ‬
‫ﺏ ﻭﺻَـْﻴﺮُﻭ َﺭُﺗﻬَﺎ ﹸﺃﻣﱠـ ﹰﺔ‬ ‫ﺃﺻﺎَﺑْﺘ ُﻬ ْﻢ ﻗﺎ ﹺﺭ َﻋﺔﹸ ﺍﻟﱠﺬﻳ َﻦ َﺳَﺒﻘﹸﻮ ُﻫ ْﻢ‪ .‬ﻭﺇﺳﻼ ُﻡ ﻫﺬ ِﻩ ﺍﻟـﺸﻌﻮ ﹺ‬
‫ﺡ ﻫﺬ ِﻩ ﺍﻟﻘﻴﺎﺩ ِﺓ ﺍﻟﻔﻜﺮﱠﻳﺔِ‪،‬‬ ‫ﺼﻮﱢ ُﺭ َﻣْﺒﹶﻠ ﹶﻎ ﳒﺎ ﹺ‬ ‫ﺻﻬَﺎ ﻋﻠﻰ ﻋﻘﻴﺪِﺗ َﻬﺎ ُﻳ َ‬ ‫ﻭﺍﺣﺪ ﹰﺓ ﻭ ِﺷﺪﱠ ﹸﺓ ِﺣ ْﺮ ِ‬
‫ﺡ ﺍﻟﺪﻭﻟ ِﺔ ﺍﻹﺳﻼﻣﱠﻴ ِﺔ ﰲ ﺗﻄﺒﻴ ﹺﻖ ﻧﻈﺎ ﹺﻡ ﺍﻹﺳﻼ ﹺﻡ‪.‬‬ ‫ﻭ َﻣْﺒﹶﻠ ﹶﻎ ﳒﺎ ﹺ‬
‫ﺡ ﻫﺬ ِﻩ ﺍﻟﻘﻴﺎﺩﺓِ‪ ،‬ﻓﻬـ َﻮ ﺃ ﱠﻥ ﺍﻷﻣﱠـ ﹶﺔ‬ ‫ﺃ ﱠﻣﺎ ﺍﻷﻣ ُﺮ ﺍﻟﺜﺎﱐ ﺍﻟﱠﺬﻱ َﻳ ُﺪﻝﱡ ﻋﻠﻰ ﳒﺎ ﹺ‬
‫ﺖ‬‫ﺖ ﺃ ْﻋﻠﹶﻰ ﺃ ﱠﻣ ٍﺔ ﰲ ﺍﻟﻌﺎ ﹺﱂ ﺣﻀﺎﺭ ﹰﺓ ﻭﻣﺪﻧﱠﻴ ﹰﺔ ﻭﺛﻘﺎﻓ ﹰﺔ ﻭ ِﻋ ﹾﻠ َﻤﺎﹰ‪ ،‬ﻭﻇﻠﱠـ ِ‬ ‫ﺍﻹﺳﻼﻣﱠﻴ ﹶﺔ ﹶﻇﱠﻠ ْ‬
‫ﺸ َﺮ ﹶﻗ ْﺮﻧَـﹰﺎ‪ :‬ﻣـ َﻦ‬ ‫ﺍﻟﺪﻭﻟ ﹸﺔ ﺍﻹﺳﻼﻣﻴﱠ ﹸﺔ ﺃﻋﻈ َﻢ ﺍﻟﺪﻭ ﹺﻝ ﰲ ﺍﻟﻌﺎ ﹺﱂ ﻭﹶﺃ ﹾﻗ َﺪ َﺭﻫَﺎ ﻣُ ﱠﺪ ﹶﺓ ﺍﹾﺛَﻨ ْﻲ َﻋ َ‬
‫ﺖ‬‫ﻒ ﺍﻟﻘﺮ ِﻥ ﺍﻟﺜﺎﻣ ﹺﻦ ﻋﺸ َﺮ ﺍﳌﻴﻼﺩﻱﱢ‪ ،‬ﻭﻛﺎﻧـ ْ‬ ‫ﺼ ِ‬ ‫ﻱ ﺣﺘﱠﻰ ُﻣْﻨَﺘ َ‬ ‫ﺍﻟﻘﺮ ِﻥ ﺍﻟﺴﺎﺑ ﹺﻊ ﺍﳌﻴﻼﺩ ﱢ‬
‫ﲔ ﺍﻷُ َﻣ ﹺﻢ ﻃﹶﻮﺍ ﹶﻝ ﻫﺬ ِﻩ ﺍ ﹸﳌ ﱠﺪﺓِ‪ ،‬ﳑﱠﺎ ُﻳ َﺆﻛﱢ ُﺪ‬ ‫ﺲ ﺍﳌﺸ ﹺﺮﹶﻗ ﹶﺔ ﺑ َ‬ ‫َﻭ ْﺣ َﺪﻫَﺎ َﺯ ْﻫ َﺮ ﹶﺓ ﺍﻟ ُﺪْﻧﻴَﺎ‪ ،‬ﻭﺍﻟﺸﻤ َ‬
‫ﺱ‪.‬‬ ‫ﺡ ﺍﻹﺳﻼ ﹺﻡ ﰲ ﺗﻄﺒﻴ ﹺﻖ ﻧﹺﻈﺎ ِﻣ ِﻪ ﻭﻋﻘﻴﺪِﺗ ِﻪ ﻋﻠـﻰ ﺍﻟﻨـﺎ ﹺ‬ ‫ﺡ ﻫﺬ ِﻩ ﺍﻟﻘﻴﺎﺩﺓِ‪ ،‬ﻭﳒﺎ َ‬ ‫ﳒﺎ َ‬
‫ﺖ ﺍﻟﺪﻭﻟ ﹸﺔ ﺍﻹﺳﻼﻣﻴﱠ ﹸﺔ ﻭﺍﻷﻣﱠ ﹸﺔ ﺍﻹﺳﻼﻣﻴﱠ ﹸﺔ ﻋ ْﻦ ﲪ ﹺﻞ ﺍﻟﻘﻴﺎﺩﺓ ﺍﻟﻔﻜﺮﻳـﺔ‬ ‫ﺨﻠﱠ ِ‬‫ﻭﺣﻴَﻨﻤَﺎ َﺗ َ‬
‫ﺕ ﰲ ﹶﻓﻬْـ ﹺﻢ ﺍﻹﺳـﻼ ﹺﻡ ﻭﺗﻄﺒﻴﻘِـﻪِ‪،‬‬ ‫ﺼ َﺮ ْ‬ ‫ﺖ ﺍﻟﺪﻋﻮ ﹶﺓ ﺇﱃ ﺍﻹﺳﻼﻡﹺ‪ ،‬ﻭﹶﻗ ﱠ‬ ‫ﲔ ﺃﳘﻠ ِ‬ ‫ﺣ َ‬
‫ﺖ ﺑﲔ ﺍﻷﻣ ﹺﻢ‪.‬‬ ‫ﺴ ْ‬‫ﺍْﻧَﺘ ﹶﻜ َ‬
‫ﻭﳍﺬﺍ ﻧَﻘﻮﻝﹸ ﹺﺇﻥﱠ ﺍﻟﻘﻴﺎﺩ ﹶﺓ ﺍﻟﻔﻜﺮﱠﻳ ﹶﺔ ﺍﻹﺳﻼﻣﱠﻴ ﹶﺔ ﻫ َﻲ ﻭﺣ َﺪﻫَﺎ ﺍﻟﺼﺎﳊﺔﹸ‪ ،‬ﻭﻫ َﻲ‬
‫ﺖ ﺍﻟﺪﻭﻟ ﹸﺔ ﺍﻹﺳﻼﻣﻴﱠ ﹸﺔ ﺍﻟﱠﱵ ﲢﻤ ﹸﻞ‬ ‫ﺤ َﻤ ﹶﻞ ﻟﻠﻌﺎ ﹺﱂ‪ .‬ﻭﺇﺫﺍ ﲢﻘﱠ ﹶﻘ ِ‬ ‫ﺐ ﺃ ﹾﻥ ﺗُ ْ‬‫ﺠ ُ‬ ‫ﻭﺣ َﺪﻫَﺎ ﺍﻟﱵ َﻳ ﹺ‬
‫ﺲ‪.‬‬ ‫ﺡ ﻫﺬ ِﻩ ﺍﻟﻘﻴﺎﺩ ِﺓ ﺍﻟﻴﻮ َﻡ ﹶﻛﻤَﺎ ﻛﺎ ﹶﻥ ﺑﺎﻷﻣ ﹺ‬ ‫ﻫﺬ ِﻩ ﺍﻟﻘﻴﺎﺩ ﹶﺓ ﻓﺴﻴﻜﻮ ﹸﻥ ﳒﺎ ُ‬
‫ﻗـﻠﻨﺎ ﺇ ﱠﻥ ﺍﻹﺳﻼ َﻡ ﻳُﻮﺍِﻓﻖُ ﻓِﻄﺮ ﹶﺓ ﺍﻹﻧﺴﺎ ِﻥ ﻓﻴﻤﺎ ﺍﻧﺒﺜ َﻖ ﻋْﻨ ُﻪ ﻣِـ ْﻦ ﻧﻈـﻢﹴ‪،‬‬
‫ﺴ ﹶﻄ َﺮﺓِ‪ ،‬ﻭُﻳ ﹶﻄﺒﱢ ُﻖ ﺍﻟﻨﻈﺎ َﻡ ﺑـﻼ‬ ‫ﺶ ﻋﻠﻰ ﺍ ِﳌ ْ‬ ‫ﺻﻨَﺎ ِﻋﱠﻴﹰﺎ ﻳﻌﻴ ُ‬ ‫ﻭﳍﺬﺍ ﻻ ﻳُ ْﻌَﺘَﺒﺮُ ﺍﻹﻧﺴﺎ ﹸﻥ ﻛﺎِﺋَﻨﹰﺎ ِ‬
‫ﺱ ﺍ ﹶﳍْﻨ َﺪ ِﺳ ﱢﻲ ﺍﻟ َﺪﻗِﻴﻖﹺ‪ ،‬ﺑ ﹾﻞ ﻳُ ْﻌَﺘَﺒﺮُ ﺍﻹﻧﺴﺎ ﹸﻥ ﻛﺎﺋِﻨﹰﺎ ﺍﺟﺘﻤﺎ ِﻋﻴﱠـﹰﺎ ُﻳ ﹶﻄﺒﱢـ ُﻖ‬ ‫ﺕ ﺑﺎﻟ ِﻘﻴَﺎ ﹺ‬
‫َﺗﻔﹶﺎﻭُ ٍ‬
‫ﺍﻟﻨﻈﺎ َﻡ ﹶﻛﻜﹶﺎِﺋ ﹴﻦ ﺍﺟﺘﻤﺎﻋ ﱟﻲ َﺗَﺘﻔﹶﺎ َﻭﺕُ ﻓﻴ ِﻪ ﺍﻟ ﹸﻘﻮَﻯ ﻭﺍﳋﺎﺻﻴﱠﺎﺕُ‪ ،‬ﻓﻤ َﻦ ﺍﻟﻄﺒﻴﻌ ﱢﻲ ﻣـ ْﻦ‬
‫ﺱ ﻭﻻ ُﻳﺴَﺎ ﹺﻭﻱَ‪َ ،‬ﻣ َﻊ ﺿﻤﺎ ِﻥ ﺍﻟ ﹸﻄ َﻤ ﹾﺄﻧﹺﻴَﻨ ِﺔ ﻟﻠﺠﻤﻴﻊﹺ‪ ،‬ﻭﻣـ َﻦ‬ ‫ﲔ ﺍﻟﻨﺎ ﹺ‬ ‫ﺏﺑ َ‬ ‫ﹺﺟ َﻬ ٍﺔ ﺃ ﹾﻥ ﻳُﻘﺎ ﹺﺭ َ‬
‫ﺚ ﺍﻵﻥﹶ‪ ،‬ﺃ ﹾﻥ َﻳﺸُﺬﱠ ﻋﻠـﻰ ﻫـﺬﺍ‬ ‫ﺿﻊُ ﺍﻟﺒﺤ ِ‬ ‫ﺍﻟﻄﺒﻴﻌ ﱢﻲ ﻣ ْﻦ ﹺﺟ َﻬ ٍﺔ ﺃﺧﺮﻯ‪ ،‬ﻭﻫﺬﺍ ﻣﻮ ِ‬

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 ‫ﺐ ﳍﺬﺍ ﺍﻟﻨﻈﺎ ﹺﻡ‬ ‫ﺍﻻﻋﺘﺒﺎ ﹺﺭ ﻋ ْﻦ ﺗﻄﺒﻴ ﹺﻖ ﻫﺬﺍ ﺍﻟﻨﻈﺎ ﹺﻡ ﺃﻓﺮﺍ ٌﺩ ﻓﻴُﺨﺎﻟﻔﻮَﻧﻪُ‪ ،‬ﻭﹶﺃ ﹾﻥ ﻻ ﻳﺴﺘﺠﻴ َ‬
‫ﻚ ﻛﺎ ﹶﻥ ﻻ ُﺑﺪﱠ ﻣﻦ ﺃ ﹾﻥ ﻳﻜـﻮ ﹶﻥ ﰲ‬ ‫ﺃﻓﺮﺍﺩٌ‪ ،‬ﻭﺃﻥ ﻳﺘﻮﱃ ﻋﻦ ﻫﺬﺍ ﺍﻟﻨﻈﺎ ﹺﻡ ﺃﻓﺮﺍﺩٌ‪ ،‬ﻭﻟﺬﻟ َ‬
‫ﻕ ﻭﹸﻓﺠﱠﺎﺭٌ‪ ،‬ﻭﺃ ﹾﻥ ﻳﻜﻮ ﹶﻥ ﻓﻴ ِﻪ ﹶﻛﻔﱠﺎ ٌﺭ ﻭﻣُﻨَـﺎِﻓﻘﹸﻮﻥﹶ‪ ،‬ﻭﺃ ﹾﻥ ﻳﻜـﻮ ﹶﻥ ﻓﻴـ ِﻪ‬ ‫ﺍﺠﻤﻟﺘﻤ ﹺﻊ ﹸﻓﺴﱠﺎ ٌ‬
‫ﺤﺪُﻭﻥﹶ‪ ،‬ﻭﻟﻜ ﱠﻦ ﺍﻟ ِﻌْﺒ َﺮ ﹶﺓ ﺑﺎﺠﻤﻟﺘﻤ ﹺﻊ ﲟﺠﻤﻮ ِﻋ ِﻪ ﻣ ْﻦ َﺣْﻴﺚﹸ ﻛﻮُﻧ ُﻪ ﺃﻓﻜـﺎﺭﹰﺍ‬ ‫ُﻣ ْﺮَﺗﺪﱡﻭ ﹶﻥ ﻭﻣُ ﹾﻠ ِ‬
‫ﻭﻣﺸﺎﻋ َﺮ ﻭﺃﻧﻈـﻤ ﹰﺔ ﻭﺃﻧﺎﺳـﹰﺎ‪ ،‬ﻓﹶـُﻴﻌْــَﺘَﺒﺮُ ﳎﺘﻤﻌـﹰﺎ ﺇﺳــﻼﻣﱠﻴﹰﺎ ُﻳﻄﹶــﱢﺒ ُﻖ‬
‫ﲔ َﺗْﺒﺪُﻭ ﻓﻴ ِﻪ ﻫﺬ ِﻩ ﺍﻷﺷﻴﺎ ُﺀ ﺇﺳﻼﻣﱠﻴ ﹰﺔ‪.‬‬ ‫ﺍﻹﺳـﻼﻡَ‪ ،‬ﺣ َ‬
‫ـ ُﻪ ﻻ ﳝﻜ ُﻦ ﻷﺣ ٍﺪ ﺃ ﹾﻥ ﻳُ ﹶﻄﱢﺒ َﻖ ﻧﻈﺎﻣﹰﺎ ﻛﻤﺎ ﻃﺒﱠـ َﻖ‬ ‫ﻚ ﺃﻧ ﱠ‬ ‫ﻭﺍﻟﺪﻟﻴ ﹸﻞ ﻋﻠﻰ ﺫﻟ َ‬
‫ﻚ ﻓﻘ ْﺪ ﻭُ ﹺﺟ َﺪ ﰲ ﺃﻳﱠﺎ ِﻣ ِﻪ ﹸﻛﻔﱠﺎ ٌﺭ ﻭﻣﻨﺎﻓﻘﻮ ﹶﻥ‬ ‫ﷲ ﻧﻈﺎ َﻡ ﺍﻹﺳﻼﻡﹺ‪ ،‬ﻭﻣ َﻊ ﺫﻟ َ‬ ‫ﳏ ﱠﻤ ٌﺪ ﺭﺳﻮ ﹸﻝ ﺍ ِ‬
‫ﻕ ﻭﹸﻓﺠﱠﺎﺭٌ‪ ،‬ﻭﻭُ ﹺﺟ َﺪ ُﻣ ْﺮَﺗﺪﱡﻭ ﹶﻥ ﻭﻣﻠﺤﺪﻭﻥﹶ‪ ،‬ﻭﻟﻜ ْﻦ ﻻ ﻳﺴﺘﻄﻴ ُﻊ ﺃﺣ ٌﺪ ﺇ ﱠﻻ‬ ‫َﻭﻭُ ﹺﺟ َﺪ ﹸﻓﺴﱠﺎ ٌ‬
‫ﺃ ﹾﻥ ﻳﻘﻮ ﹶﻝ ﺟﺎ ﹺﺯ َﻣﹰﺎ‪ :‬ﺇ ﱠﻥ ﺍﻹﺳـﻼ َﻡ ﻛﺎ ﹶﻥ ُﻣﻄﹶـﺒﱠـﻘﹶـﹰﺎ ﺗﻄـﺒﻴﻘـﹰﺎ ﻛﺎﻣـﻼﹰ‪ ،‬ﻭﺇ ﱠﻥ‬
‫ﺍﺠﻤﻟﺘﻤ َﻊ ﻛﺎ ﹶﻥ ﺇﺳﻼﻣﱠﻴﹰﺎ‪ .‬ﻭﻟﻜ ﱠﻦ ﻫﺬﺍ ﺍﻟﺘﻄﺒﻴ َﻖ ﻛﺎ ﹶﻥ ﻋﻠﻰ ﺍﻹﻧﺴﺎ ِﻥ ﺍﻟﱠﺬﻱ ﻫﻮ ﻛﺎﺋ ٌﻦ‬
‫ﺲ ﻛﺎﺋﻨﹰﺎ ﺻﻨﺎﻋﱠﻴﹰﺎ‪.‬‬ ‫ﺍﺟﺘﻤﺎﻋﻲﱞ‪ ،‬ﻭﻟﻴ َ‬
‫ﻭﻟﻘـ ْﺪ ﻇــ ﱠﻞ ﺍﻹﺳــﻼ ُﻡ ُﻳﻄﹶــﱠﺒ ُﻖ ﻭﺣـ َﺪﻩُ ﻋﻠـﻰ ﺍﻷﻣﱠــ ِﺔ‬
‫ﺏ ــ ﻣﻨ ﹸﺬ ﺃ ِﻥ ﺍﺳـﺘﻘ ﱠﺮ ﻋﻠﻴـ ِﻪ‬ ‫ﺏ ﻭﻏ ﹺﲑ ﻋﺮ ﹴ‬ ‫ﺍﻹﺳـﻼﻣﻴﱠـ ِﺔ ﺑﻜﺎﻣِﻠﻬَﺎ ــ ﻋﺮ ﹴ‬
‫ﺍﻟﺼﻼ ﹸﺓ ﻭﺍﻟﺴﻼ ُﻡ ﰲ ﺍﳌﺪﻳﻨﺔِ‪ ،‬ﺇﱃ ﺃ ِﻥ ﺍﺣَﺘﻞﱠ ﺍﻻﺳﺘﻌﻤﺎ ُﺭ ﺑﻼ َﺩ ﺍﳌﺴﻠﻤﲔَ‪ ،‬ﻓﺎﺳﺘﺒﺪ ﹶﻝ‬
‫ﱄ‪.‬‬‫ﺑ ِﻪ ﺍﻟﻨﻈﺎ َﻡ ﺍﻟﺮﺃﲰﺎ ﱠ‬
‫ﻚ ﻓﺎﻹﺳﻼ ُﻡ ﻃﹸﱢﺒ َﻖ ﻋﻤِﻠﱠﻴﹰﺎ ﻣﻨ ﹸﺬ ﺍﻟﺴﻨ ِﺔ ﺍﻷﻭﱃ ﻟﻠﻬﺠﺮ ِﺓ ﺣﺘﱠﻰ ﺳﻨ ِﺔ‬ ‫ﻭﻋﻠﻰ ﺫﻟ َ‬
‫‪ ١٣٣٦‬ﻫﺠﺮﱠﻳ ﹰﺔ ﺍﳌﻮﺍﻓ ﹺﻖ َﺳَﻨ ﹶﺔ ‪ ١٩١٨‬ﻣﻴﻼﺩﱠﻳ ﹰﺔ‪ .‬ﻭﹶﻟ ْﻢ ﺗُ ﹶﻄﱢﺒ ﹺﻖ ﺍﻷﻣﱠ ﹸﺔ ﺍﻹﺳﻼﻣﻴﱠ ﹸﺔ ﻃﹶﻮﺍ ﹶﻝ‬
‫ﻱ ﻧﻈﺎ ﹴﻡ ِﺳﻮَﻯ ﺍﻹﺳﻼ ﹺﻡ‪.‬‬ ‫ﻫﺬ ِﻩ ﺍﳌﹸ ﱠﺪ ِﺓ ﺃ ﱠ‬
‫ﺴ ﹶﻔ ﹶﺔ ﻭﺍﻟﻌﻠـﻮ َﻡ‬‫ﲔ ﻣ َﻊ ﻛﻮ ِﻬﻧ ْﻢ ﻗ ْﺪ ﺗﺮ َﺟﻤُﻮﺍ ﻟﻠﻌﺮﺑﱠﻴ ِﺔ ﺍﻟ ﹶﻔ ﹾﻠ َ‬ ‫ﺣﺘﱠﻰ ﹺﺇﻥﱠ ﺍﳌﺴﻠﻤ َ‬
‫ﻱ ﺗﺸﺮﻳ ﹴﻊ ﺃ ْﻭ ﻗﺎﻧﻮ ٍﻥ ﺃ ْﻭ ﻧﻈﺎ ﹴﻡ‬ ‫ﺨَﺘِﻠ ﹶﻔﺔﹶ‪ ،‬ﻟﻜﻨﱠ ُﻬ ْﻢ ﹾﱂ ﻳَُﺘ ْﺮ ﹺﺟﻤُﻮﺍ ﺃ ﱠ‬
‫ﺕ ﺍﻷﺟﻨﹺﺒﱠﻴ ﹶﺔ ﺍ ﹸﳌ ْ‬ ‫ﻭﺍﻟﺜﻘﺎﻓﺎ ِ‬
‫ﻷﻳ ِﺔ ﺃ ﱠﻣ ٍﺔ ﻣﻄﻠﻘﺎﹰ‪ ،‬ﻻ ﻟﻠﻌﻤ ﹺﻞ ﺑﻪِ‪ ،‬ﻭﻻ ﻟﺪﺭﺍﺳِﺘ ِﻪ‪ .‬ﺇ ﱠﻻ ﺃ ﱠﻥ ﺍﻹﺳﻼ َﻡ ﺑﻮﺻـ ِﻔ ِﻪ ﻧﻈﺎﻣـﹰﺎ‬

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 ‫ﺱ ﺗﻄﺒﻴ ﹶﻘ ُﻪ ﺃ ْﻭ ُﻳﺴِﻴﺌﹸﻮ ﹶﻥ ﻫﺬﺍ ﺍﻟﺘﻄﺒﻴﻖَ‪َ ،‬ﺗَﺒﻌَـﹰﺎ ﻟﻘـ ﱠﻮ ِﺓ ﺍﻟﺪﻭﻟـ ِﺔ ﺃ ْﻭ‬ ‫ﺴﻦُ ﺍﻟﻨﺎ ُ‬‫ﺤِ‬ ‫ﻛﺎ ﹶﻥ ﻳُ ْ‬
‫ﺿ ْﻌ ِﻔﻬَﺎ‪ ،‬ﻭَﺗَﺒ َﻌﹰﺎ ِﻟ ِﺪﻗﱠ ِﺔ ﹶﻓ ْﻬ ِﻤﻬَﺎ ﺃ ْﻭ ُﻣﺰَﺍَﻳﹶﻠِﺘﻬَﺎ ﻟﻠﻔﻬﻢﹺ‪ ،‬ﻭَﺗَﺒ َﻌﹰﺎ ﻟﻘ ﱠﻮ ِﺓ ﲪ ﹺﻞ ﺍﻟﻘﻴﺎﺩ ِﺓ ﺍﻟﻔﻜﺮﱠﻳ ِﺔ‬‫َ‬
‫ﺠ َﻌﻞﹸ‬ ‫ﺾ ﺍﻟﻌﺼﻮ ﹺﺭ َﺗ ْ‬ ‫ﺖ ﺇﺳﺎﺀ ﹸﺓ ﺗﻄﺒﻴ ﹺﻖ ﺍﻹﺳﻼ ﹺﻡ ﰲ ﺑﻌ ﹺ‬ ‫ﻚ ﻛﺎﻧ ْ‬ ‫ﺃ ﹺﻭ ﺍﻟَﺘﺮَﺍﺧِﻲ ﻓﻴﻪِ‪ ،‬ﻭﻟﺬﻟ َ‬
‫ﻱ ﻧﻈﺎﻡﹴ‪ ،‬ﻷﻧﱠ ُﻪ َﻳ ْﻌَﺘ ِﻤﺪُ‬ ‫ﺨﻠﹸﻮ ِﻣْﻨﻪُ ﺃ ﱡ‬
‫ﺾ ﺍﻻﳓﺪﺍﺭﹺ‪ ،‬ﻭﻻ َﻳ ْ‬ ‫ﺤ ِﺪ َﺭﹰﺍ ﺑﻌ َ‬‫ﺍﺠﻤﻟﺘﻤ َﻊ ﺍﻹﺳﻼﻣ ﱠﻲ ُﻣْﻨ َ‬
‫ﺸﺮﹺ‪ ،‬ﻭﻟﻜ ﱠﻦ ﺇﺳﺎﺀ ﹶﺓ ﺍﻟﺘﻄﺒﻴ ﹺﻖ ﻻ َﺗ ْﻌﻨﹺﻲ ﺃ ﱠﻥ ﺍﻹﺳﻼ َﻡ ﹶﻟ ْﻢ ُﻳ ﹶﻄﱠﺒﻖْ‪ ،‬ﺑ ﹺﻞ‬ ‫ﰲ ﺗﻄﺒﻴ ِﻘ ِﻪ ﻋﻠﻰ ﺍﻟَﺒ َ‬
‫ﺉ ﻭﺍﻟـﻨُﻈﹸ ﹺﻢ‪ ،‬ﺇ ﹾﺫ ﺇ ﱠﻥ‬ ‫ﻉ ﻓﻴ ِﻪ ﺃ ﱠﻥ ﺍﻹﺳﻼ َﻡ ﹸﻃﱢﺒﻖَ‪ ،‬ﻭﹶﻟ ْﻢ ُﻳ ﹶﻄﱠﺒ ْﻖ ﻏ ُﲑ ُﻩ ﻣ َﻦ ﺍﳌﺒـﺎﺩ ﹺ‬ ‫ﺍ ﹶﳌ ﹾﻘﻄﹸﻮ ُ‬
‫ﲔ ﻭﺍﻷﻧﻈﻤ ِﺔ ﺍﻟﱠﱵ َﺗ ﹾﺄﻣُﺮُ ﺍﻟﺪﻭﻟ ﹸﺔ ﺑﺎﻟﻌﻤ ﹺﻞ ﻬﺑَﺎ‪ ،‬ﻭ ﹾﱂ َﺗ ﹾﺄﺧُـ ِﺬ‬ ‫ﺍﻟﻌﱪ ﹶﺓ ﰲ ﺍﻟﺘﻄﺒﻴ ﹺﻖ ﻟﻠﻘﻮﺍﻧ ﹺ‬
‫ﻚ ﻣ ْﻦ ﻏ ﹺﲑ ﺍﻹﺳﻼﻡﹺ‪ ،‬ﻭﻛﻞﱡ ﺍﻟﱠﺬﻱ ﺣﺼ ﹶﻞ ﻫ َﻮ‬ ‫ﻱ ﺷﻲ ٍﺀ ﻣ ْﻦ ﺫﻟ َ‬ ‫ﺍﻟﺪﻭﻟ ﹸﺔ ﺍﻹﺳﻼﻣﻴﱠ ﹸﺔ ﺃ ﱠ‬
‫ﳊﻜﱠﺎ ﹺﻡ‪ .‬ﻋﻠﻰ ﺃ ﱠﻥ ﺍﻟﺸﻲ َﺀ ﺍﻟﱠﺬﻱ َﻳْﻨَﺒﻐِﻲ‬ ‫ﺾﺍﹸ‬ ‫ﺾ ﻧُﻈﹸ ِﻤ ِﻪ ﻣ ْﻦ ِﻗَﺒ ﹺﻞ ﺑﻌ ﹺ‬ ‫ﺇﺳﺎﺀ ﹸﺓ ﺗﻄﺒﻴ ﹴﻖ ﻟﺒﻌ ﹺ‬
‫ﺽ ﺗﻄﺒﻴ َﻖ ﺍﻹﺳﻼ ﹺﻡ ﻣ َﻦ ﺍﻟﺘـﺎﺭﻳ ﹺﺦ‬ ‫ﲔ ﻧَﺴﺘﻌ ﹺﺮ ُ‬‫ﺐ ﻋﻠْﻴﻨَﺎ ﺣ َ‬ ‫ﺤﹰﺎ ﺃﻧﱠ ُﻪ ﳚ ُ‬ ‫ﺿَ‬ ‫ﺃ ﹾﻥ ﻳﻜﻮ ﹶﻥ ﻭﺍ ِ‬
‫ﲔ ﺍﹾﺛَﻨْﻴ ﹺﻦ‪:‬‬
‫ﻆ ﺷﻴﺌ ﹺ‬ ‫ﺃ ﹾﻥ ﻧُﻼﺣ ﹶ‬
‫ﺠﺐُ ﺃ ﹾﻥ ﻻ َﻧ ﹾﺄﺧُ ﹶﺬ ﻫﺬﺍ ﺍﻟﺘﺎﺭﻳ َﺦ ﻋ ْﻦ ﺃﻋـﺪﺍ ِﺀ ﺍﻹﺳـﻼ ﹺﻡ‬ ‫ﺃ ﱠﻣﺎ ﺃ ﱠﻭﹸﻟ ُﻬﻤَﺎ ﻓﻴ ﹺ‬
‫ﺴ ﹺﻬﻢْ‪ ،‬ﺣﺘﱠﻰ ﻻ َﻧ ﹾﺄﺧُ ﹶﺬ‬ ‫ﲔ ﺃْﻧ ﹸﻔ ِ‬
‫ﲔ ﹶﻟﻪُ‪ ،‬ﺑﻞ َﻧ ﹾﺄﺧُ ﹶﺬﻩُ ﺑﺎﻟﺘﺤﻘﻴ ﹺﻖ ﺍﻟﺪﻗﻴ ﹺﻖ ﻣ َﻦ ﺍﳌﺴﻠﻤ َ‬ ‫ﻀ َ‬ ‫ﺍﳌﹸْﺒ ِﻐ ِ‬
‫ﺸﻤُﻮِﻟ ﱠﻲ‬ ‫ﺱ ﺍﻟ ُ‬ ‫ﺸ ﱠﻮ َﻫ ﹶﺔ‪ .‬ﻭﺍﻟﺸﻲ ُﺀ ﺍﻟﺜﺎﱐ ﻫ َﻮ ﺃﻧﱠ ُﻪ ﻻ ﳚُﻮ ُﺯ ﺃ ﹾﻥ ﻧﺴﺘﻌﻤ ﹶﻞ ﺍﻟ ِﻘﻴَﺎ َ‬ ‫ﺍﻟﺼﻮﺭ ﹶﺓ ﺍﳌﹸ َ‬
‫ﻋﻠﻰ ﺍﺠﻤﻟﺘﻤ ﹺﻊ ﰲ ﺗﺎﺭﻳ ﹺﺦ ﺍﻷﻓﺮﺍﺩِ‪ ،‬ﻭﻻ ﰲ ﺗﺎﺭﻳ ﹺﺦ ﻧﺎ ِﺣَﻴ ٍﺔ ﻣ َﻦ ﺍﺠﻤﻟﺘﻤﻊﹺ‪ ،‬ﻓ ِﻤ َﻦ ﺍﳋﻄِﺄ ﺃ ﹾﻥ‬
‫ﻱ ﻣ ْﻦ ﺗﺎﺭﻳ ﹺﺦ َﻳﺰﹺﻳ َﺪ َﻣﹶﺜﻼﹰ‪ ،‬ﻭﺃ ﹾﻥ ﻧﺄﺧ ﹶﺬ ﺗﺎﺭﻳ َﺦ ﺍﻟﻌﺼ ﹺﺮ ﺍﻟﻌﺒﱠﺎﺳِـ ﱢﻲ‬ ‫ﻧﺄﺧ ﹶﺬ ﺍﻟﻌﺼ َﺮ ﺍﻷُ َﻣ ﹺﻮ ﱠ‬
‫ﻚ ﻻ ﳚﻮ ُﺯ ﺃ ﹾﻥ ﳓﻜ َﻢ ﻋﻠﻰ ﺍﺠﻤﻟﺘﻤ ﹺﻊ ﰲ ﺍﻟﻌـﺼ ﹺﺮ‬ ‫ﺙ ﺧﻠﻔﺎِﺋﻪِ‪ ،‬ﻛﺬﻟ َ‬ ‫ﺾ ﺣﻮﺍﺩ ِ‬ ‫ﻣ ْﻦ ﺑﻌ ﹺ‬
‫ﺸ َﻌﺮَﺍ ِﺀ‬ ‫ﻒ ﻷﺧﺒـﺎ ﹺﺭ ﺍﳌﹸﺠﱠـﺎ ِﻥ ﻭﺍﻟـ ُ‬ ‫ﺏ ﺍﻷﻏﺎﱐ ﺍﻟﱠﺬﻱ ﺃﹸﱢﻟ َ‬ ‫ﺍﻟﻌﺒﱠﺎﺳ ﱢﻲ ﻣ ْﻦ ﻗﺮﺍﺀ ِﺓ ﻛِﺘﺎ ﹺ‬
‫ﺼ ﹺﺮ‬ ‫ﺤﻜﹸ َﻢ ﻋﻠـﻰ ﺍﻟﻌَـ ْ‬ ‫ﻑ ﻭﻣﺎ ﺷﺎ ﹶﻛﹶﻠﻬَﺎ‪ ،‬ﻓَﻨ ْ‬ ‫ﺼ ﱡﻮ ِ‬
‫ﺐ ﺍﻟَﺘ َ‬‫ﻭﺍ ُﻷ َﺩﺑَﺎﺀِ‪ ،‬ﺃ ْﻭ ﻣ ْﻦ ﻗﺮﺍﺀ ِﺓ ﹸﻛُﺘ ﹺ‬
‫ﺐ ﺃ ﹾﻥ ﻧﺄﺧ ﹶﺬ ﺍﺠﻤﻟﺘﻤ َﻊ‬ ‫ﺴ ﹴﻖ ﻭﹸﻓﺠُﻮﺭﹴ‪ ،‬ﺃ ْﻭ ﻋﺼ ُﺮ ﺯُ ْﻫ ٍﺪ ﻭﺍْﻧ ِﻌﺰَﺍﻝﹴ‪ ،‬ﺑ ﹾﻞ ﳚ ُ‬ ‫ـ ُﻪ ﻋﺼ ُﺮ ِﻓ ْ‬ ‫ﺑﺄﻧ ﱠ‬
‫ﻱ ﻋﺼﺮﹴ‪ ،‬ﻭﺇﻧﱠﻤـﺎ‬ ‫ﺐ ﺗﺎﺭﻳ ُﺦ ﺍﺠﻤﻟﺘﻤ ﹺﻊ ﺍﻹﺳﻼ ِﻣ ﱢﻲ ﰲ ﺃ ﱢ‬ ‫ـ ُﻪ ﹶﻟ ْﻢ ُﻳ ﹾﻜَﺘ ْ‬‫ﺑﺄﻛ َﻤِﻠ ِﻪ‪ .‬ﻋﻠﻰ ﺃﻧ ﱠ‬
‫ﻚ ﺃﻛﺜـﺮُﻫﻢ‬ ‫ﺾ ﺍﳌﹸَﺘَﻨ ﱢﻔﺬِﻳﻦَ‪ ،‬ﻭﺍﻟﱠﺬﻳ َﻦ ﹶﻛَﺘﺒُﻮﺍ ﺫﻟ َ‬‫ﳊ ﱠﻜﺎ ﹺﻡ ﻭﺑﻌ ﹺ‬ ‫ﺐ ﻫ َﻮ ﺃﺧﺒﺎ ُﺭ ﺍ ﹸ‬ ‫ﺍﻟﱠﺬﻱ ﻛﹸِﺘ َ‬

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 ‫ﺺ‪.‬‬‫ﺡ ﺃ ْﻭ ﻣﺎ ِﺩﺡٌ‪ ،‬ﻭﻻ ﻳُ ﹾﻘَﺒﻞﹸ ﻣﺎ ﻛﺘﺒﻮﻩ ﺩﻭ ﹶﻥ ﲤﺤﻴ ﹴ‬ ‫ﹶﻟْﻴﺴُﻮﺍ ﻣ َﻦ ﺍﻟﹸﺜﻘﹶﺎﺕِ‪ ،‬ﻭﻫﻢ ﺇﻣﱠﺎ ﻗﺎ ِﺩ ٌ‬
‫ﻱ َﻧ ْﺪﺭُﺳُﻪُ ﻣـ ْﻦ‬ ‫ﲔ َﻧ ْﺪﺭُﺱُ ﺍﺠﻤﻟﺘﻤ َﻊ ﺍﻹﺳﻼﻣ ﱠﻲ ﻋﻠﻰ ﻫﺬﺍ ﺍﻷﺳﺎﺱﹺ‪ ،‬ﺃ ْ‬ ‫ﻭﺣ َ‬
‫ﲨﻴ ﹺﻊ ﻧﻮﺍﺣﻴﻪِ‪ ،‬ﻭﺑﺎﻟﺘﺤﻘﻴ ﹺﻖ ﺍﻟﺪﻗﻴﻖﹺ‪ ،‬ﳒ ُﺪ ُﻩ ﺧ َﲑ ﺍﺠﻤﻟﺘﻤﻌﺎﺕِ‪ ،‬ﻷﻧﱠ ُﻪ ﻫﻜﺬﺍ ﻛـﺎ ﹶﻥ ﰲ‬
‫ﻒ ﺍﻟﻘـﺮ ِﻥ ﺍﻟﺜـﺎﱐ‬ ‫ﺼ ِ‬‫ﺍﻟﻘﺮ ِﻥ ﺍﻷ ﱠﻭ ﹺﻝ ﻭﺍﻟﺜﺎﱐ ﻭﺍﻟﺜﺎﻟﺚِ‪ ،‬ﹸﺛﻢﱠ ﺳﺎﺋ ﹺﺮ ﺍﻟﻘﺮﻭ ِﻥ ﺣﺘﱠﻰ ﻣُْﻨَﺘ َ‬
‫ﻋﺸ َﺮ ﺍﳍﺠﺮﻱﱢ‪ ،‬ﻭﳒ ُﺪ ُﻩ ﻃﱠﺒ َﻖ ﺍﻹﺳﻼ َﻡ ﰲ ﲨﻴ ﹺﻊ ﻋُﺼﻮ ﹺﺭﻩِ‪ ،‬ﺣﺘﱠﻰ ﺃﻭﺍﺧـ ﹺﺮ ﺍﻟﺪﻭﻟـ ِﺔ‬
‫ﻆ ﺃ ﱠﻥ ﺍﻟﺘﺎﺭﻳ َﺦ ﻻ‬ ‫ﺐ ﺃ ﹾﻥ ﻳُﻼﺣ ﹶ‬ ‫ﺻ ِﻔﻬَﺎ ﺩﻭﻟ ﹰﺔ ﺇﺳﻼﻣﱠﻴ ﹰﺔ‪ .‬ﻋﻠﻰ ﺃ ﱠﻥ ﺍﻟﱠﺬﻱ ﳚ ُ‬ ‫ﺍﻟ ُﻌﹾﺜﻤَﺎﹺﻧﱠﻴ ِﺔ ﺑﻮ ْ‬
‫ﺼ َﺪ َﺭﹰﺍ ﻟﻠﻨﻈﺎ ﹺﻡ ﻭﺍﻟﻔﻘﻪِ‪ ،‬ﺑ ﹺﻞ ﺍﻟﻨﻈﺎ ُﻡ ﻳُ ْﺆ َﺧﺬﹸ ﻣ ْﻦ ﻣﺼﺎﺩ ﹺﺭ ِﻩ ﺍﻟﻔﻘ ﹺﻬﻴﱠـ ِﺔ‬ ‫ﳚﻮ ُﺯ ﺃ ﹾﻥ ﻳﻜﻮ ﹶﻥ َﻣ ْ‬
‫ﲔ ﻧﺮﻳ ُﺪ ﺃ ﹾﻥ ﻧﻔﻬـ َﻢ ﺍﻟﻨﻈـﺎ َﻡ‬ ‫ﺲ ﻣﺼﺪﺭﹰﺍ ﻟﻪُ‪ ،‬ﻓﺤ َ‬ ‫ﻻ ﻣ َﻦ ﺍﻟﺘﺎﺭﻳﺦﹺ‪ ،‬ﻷ ﱠﻥ ﺍﻟﺘﺎﺭﻳ َﺦ ﻟﻴ َ‬
‫ﺐ ﺍﳌﺒﺪِﺃ ﺍﻟـﺸﻴﻮﻋ ﱢﻲ‬ ‫ﺍﻟﺸُﻴﻮ ِﻋﻲﱠ ﻻ ﻧﺄﺧ ﹸﺬ ُﻩ ﻣ ْﻦ ﺗﺎﺭﻳ ﹺﺦ ﺭﻭﺳﻴﺎ‪ ،‬ﺑ ﹾﻞ ﻧﺄﺧ ﹸﺬ ُﻩ ﻣ ْﻦ ﻛﺘ ﹺ‬
‫ﻱ ﻻ ﻧﺄﺧ ﹸﺬ ُﻩ ﻣ ْﻦ ﺗﺎﺭﻳ ﹺﺦ ﺇﳒﻠﺘﺮﺍ ﺑـ ﹾﻞ‬ ‫ﻑ ﺍﻟﻔﻘ َﻪ ﺍﻹﳒﻠﻴ ﹺﺰ ﱠ‬ ‫ﲔ ﻧﺮﻳ ُﺪ ﺃ ﹾﻥ ﻧﻌﺮ َ‬ ‫ﺴﻪِ‪ ،‬ﻭﺣ َ‬ ‫ﻧﻔ ِ‬
‫ﻱ ﻧﻈﺎ ﹴﻡ ﺃﻭ ﻗﺎﻧﻮ ٍﻥ‪.‬‬ ‫ﻧﺄﺧ ﹸﺬ ُﻩ ﻣ َﻦ ﺍﻟﻔﻘ ِﻪ ﺍﻹﳒﻠﻴﺰﻱﱢ‪ ،‬ﻭﻫﺬﺍ ﻳﻨﻄﺒ ُﻖ ﻋﻠﻰ ﺃ ﱢ‬
‫ﲔ ﻧﺮﻳ ُﺪ ﻣﻌ ﹺﺮﹶﻓَﺘﻪُ ﻭﺃﺧ ﹶﺬﻩُ ﻻ‬ ‫ﻭﺍﻹﺳـﻼ ُﻡ ﻣﺒﺪﹲﺃ ﻟ ُﻪ ﻋﻘﻴﺪﹲﺓ ﻭﻧﻈـﺎﻡٌ‪ ،‬ﻓﺤـ َ‬
‫ﺚ ﻣﻌــﺮﹶﻓﺘُﻪُ ﻭﻻ‬ ‫ﳚـﻮ ُﺯ ﺃ ﹾﻥ ﳒﻌ ﹶﻞ ﺍﻟﺘﺎﺭﻳ َﺦ ﻣﺼـﺪﺭﹰﺍ ﻟ ُﻪ ﻣﻄـﻠﻘﺎﹰ‪ ،‬ﻻ ﻣ ْﻦ ﺣﻴ ﹸ‬
‫ﻁ ﺃﺣﻜﺎ ِﻣ ِﻪ‪.‬‬ ‫ﺚ ﺍ ْﺳِﺘْﻨﺒَﺎ ﹸ‬‫ﻣ ْﻦ ﺣﻴ ﹸ‬
‫ﺐ ﺍﻟ ِﻔ ﹾﻘ ِﻪ ﺍﻹﺳْﻼ ِﻣﻲﱢ‪ ،‬ﻭﺃﻣﱠﺎ ﻣـ ْﻦ‬ ‫ﺼ َﺪﺭُ َﻣ ْﻌ ﹺﺮﹶﻓِﺘ ِﻪ ﻓﻬ َﻮ ﻛﺘ ُ‬ ‫ﺃ ﱠﻣﺎ ِﻣ ْﻦ َﺣْﻴﺚﹸ َﻣ ْ‬
‫ﺼ ﱡﺢ ﺃ ﹾﻥ‬
‫ﻚ ﻻ ﻳَـ ِ‬ ‫ﻁ ﺃﺣْﻜﺎ ِﻣ ِﻪ ﻓﻬ َﻮ ﹶﺃ ِﺩﱠﻟُﺘﻬَﺎ ﺍﻟَﺘ ﹾﻔﺼِﻴِﻠﱠﻴ ﹸﺔ‪ .‬ﻭﻟـﺬﻟ َ‬ ‫ﺚ ﻣﺼﺪ ُﺭ ﺍ ْﺳِﺘْﻨﺒَﺎ ِ‬ ‫ﺣﻴ ﹸ‬
‫ﺚ‬‫ﺚ ﻣﻌﺮﻓُﺘﻪُ‪ ،‬ﻭﻻ ﻣ ْﻦ ﺣﻴ ﹸ‬ ‫ﻳﻜﻮ ﹶﻥ ﺍﻟﺘﺎﺭﻳ ُﺦ ﻣَﺼﺪﺭﹰﺍ ﻟﻠﻨﻈﺎ ﹺﻡ ﺍﻹﺳﻼﻣﻲﱢ‪ ،‬ﻻ ﻣ ْﻦ ﺣﻴ ﹸ‬
‫ﺍﻻﺳْـِﺘﺪْﻻ ﹸﻝ ﺑﻪِ‪ ،‬ﻭﻋﻠﻴ ِﻪ ﻓﹶﻼ َﻳﺼِـ ﱡﺢ ﺃ ﹾﻥ ﻳﻜــﻮ ﹶﻥ ﺗـﺎﺭﻳ ُﺦ ﻋﻤــ َﺮ ﺑـ ﹺﻦ‬
‫ﺍﳋـﻄﱠﺎﺏﹺ‪ ،‬ﺃﻭ ﻋُﻤ َﺮ ﺑ ﹺﻦ ﻋﺒ ِﺪ ﺍﻟﻌﺰﻳﺰﹺ‪ ،‬ﺃﻭ ﻫَﺎﺭﻭ ﹶﻥ ﺍﻟ َﺮﺷِﻴﺪِ‪ ،‬ﺃ ْﻭ ﻏ ﹺﲑﻫِـ ْﻢ َﻣ ْﺮ ﹺﺟﻌَـﹰﺎ‬
‫ﺐ‬‫ﺖ َﻋْﻨ ُﻬﻢْ‪ ،‬ﻭﻻ ﰲ ﺍﻟﻜﺘ ﹺ‬ ‫ﺙ ﺍﻟﺘﺎﺭﳜﱠﻴ ِﺔ ﺍﻟﱠﱵ ﺭُ ﹺﻭَﻳ ْ‬ ‫ﺸ ْﺮ ِﻋﱠﻴﺔِ‪ ،‬ﻻ ﰲ ﺍﳊﻮﺍﺩ ِ‬ ‫ِﻟﻸﺣْﻜﺎ ﹺﻡ ﺍﻟ َ‬
‫ﻱ ِﻟﻌُﻤ َﺮ ﰲ ﺣﺎﺩﺛ ٍﺔ ﻓﺈﻧﱠﻤﺎ ُﻳﱠﺘﺒَـ ُﻊ ﺑﺎ ْﻋِﺘﺒَـﺎ ﹺﺭ ِﻩ‬ ‫ﺖ ﰲ ﺗﺎﺭ ِﳜ ﹺﻬ ْﻢ‪ .‬ﻭﺇﹺﺫﺍ ﺍﱡﺗﹺﺒ َﻊ َﺭﹾﺃ ٌ‬ ‫ﺍﻟﱠﱵ ﹸﺃﱢﻟ ﹶﻔ ْ‬
‫ﺣُ ﹾﻜ َﻤﹰﺎ َﺷ ْﺮ ِﻋﱠﻴﹰﺎ ﺍﺳﺘﻨﺒﻄ ُﻪ ﻋُ َﻤﺮُ ﻭ ﹶﻃﱠﺒ ﹶﻘﻪُ‪ ،‬ﻛﻤﺎ ﻳُﱠﺘَﺒ ُﻊ ﺍﳊﻜ ُﻢ ﺍﻟﱠﺬﻱ ﺍﺳﺘﻨﺒﻄ ُﻪ ﺃﺑﻮ َﺣﻨﹺﻴ ﹶﻔ ﹶﺔ‬

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 ‫ﻚ ﻓﻼ‬ ‫ﻭﺍﻟﺸَﺎِﻓ ِﻌ ﱡﻲ ﻭ َﺟ ْﻌ ﹶﻔﺮُ ﻭﺃﻣﺜﺎ ﹸﳍﻢْ‪ ،‬ﻭﻻ ُﻳﺘﱠَﺒ ُﻊ ﺑﺎ ْﻋِﺘﺒَﺎ ﹺﺭ ِﻩ ﺣﺎﺩﺛ ﹰﺔ ﺗﺎﺭﳜﱠﻴ ﹰﺔ‪ .‬ﻭﻋﻠﻰ ﺫﻟ َ‬
‫ﻭُﺟﻮ َﺩ ﻟﻠﺘﺎﺭﻳ ﹺﺦ ﰲ ﹶﺃ ْﺧ ِﺬ ﺍﻟﹺﻨﻈﹶﺎﻡﹺ‪ ،‬ﻭﻻ ﰲ َﻣ ْﻌ ﹺﺮﹶﻓِﺘ ِﻪ‪ .‬ﻋﻠﻰ ﺃ ﱠﻥ َﻣ ْﻌ ﹺﺮﹶﻓ ﹶﺔ ﹶﻛ ْﻮ ِﻥ ﺍﻟﻨﻈـﺎ ﹺﻡ‬
‫ﻱ‬
‫ﻚ ﻣ َﻦ ﺍﻟﺘﺎﺭﻳﺦﹺ‪ ،‬ﺑ ﹾﻞ ُﺗﺆْﺧ ﹸﺬ ﻣ َﻦ ﺍﻟﻔ ﹾﻘ ِﻪ‪ ،‬ﻷ ﱠﻥ ﺃ ﱠ‬ ‫ﻛﺎ ﹶﻥ ُﻣ ﹶﻄﺒﱠﻘﹰﺎ ﺃ ْﻡ ﻻ‪ ،‬ﻻ ُﺗ ْﺆ َﺧﺬﹸ ﻛﺬﻟ َ‬
‫ﺖ ﻟ ُﻪ ﻣﺸﺎﻛﻞﹸ‪ ،‬ﻭﻛﺎ ﹶﻥ ُﻳﻌَﺎِﻟﺞُ ﻫﺬ ِﻩ ﺍﳌـﺸﺎ ِﻛ ﹶﻞ ﺑﻨﻈـﺎﻡﹴ‪،‬‬ ‫ﺼ ﹴﺮ ﻣ َﻦ ﺍﻟ ُﻌﺼُﻮ ﹺﺭ ﻛﺎﻧ ْ‬ ‫َﻋ ْ‬
‫ﺖ ﺗُﻌﺎﹶﻟﺞُ ﺑ ِﻪ ﺍﳌـﺸﺎﻛ ﹸﻞ ﻻ َﻧ ْﺮﺟﹺـ ُﻊ ﺇﱃ‬ ‫ﻑ ﻣﺎ ﻫ َﻮ ﺍﻟﻨﻈﺎ ُﻡ ﺍﻟﱠﺬﻱ ﻛﺎﻧ ْ‬ ‫ﻓﺤﺘﱠﻰ َﻧ ْﻌ ﹺﺮ َ‬
‫ﺐ ﺃ ﹾﻥ ﻧَﺮﺟـ َﻊ ﺇﱃ‬ ‫ﺙ ﺍﻟﺘﺎﺭﻳﺦﹺ‪ ،‬ﻷﻧﱠ ُﻪ ﺇﱠﻧ َﻤﺎ َﻳْﻨﻘﹸﻞﹸ ﺇﹶﻟْﻴﻨَﺎ ﺍﻷﺧﺒﺎ َﺭ َﻧ ﹾﻘﻼﹰ‪ ،‬ﺑ ﹾﻞ ﳚ ُ‬ ‫ﺣﻮﺍﺩ ِ‬
‫ﻉ ﺇﻟﻴ ِﻪ ﻻ ﳒ ُﺪ ﻓﻴـ ِﻪ‬ ‫ﻱ ﺇﱃ ﺍﻟﻔﻘ ِﻪ ﺍﻹﺳﻼ ِﻣ ﱢﻲ‪ .‬ﻭﺑﺎﻟ ُﺮﺟُﻮ ﹺ‬ ‫ﺍﻟﻨﻈﺎ ﹺﻡ ﺍﻟﱠﺬﻱ ﻛﺎ ﹶﻥ ُﻳ ﹶﻄﱠﺒﻖُ‪ ،‬ﺃ ْ‬
‫ﻱ ﻧﻈﺎ ﹴﻡ ﺍ ْﺧﺘَﺎ َﺭﻩُ ﺍﳌﺴﻠﻤﻮ ﹶﻥ ﻣ ْﻦ ِﻋْﻨ ِﺪ‬ ‫ﻱ ﻧﻈﺎ ﹴﻡ ﺃﺧ ﹶﺬﻩُ ﺍﳌﺴﻠﻤﻮ ﹶﻥ ﻣ ْﻦ ﻏ ﹺﲑ ِﻫﻢْ‪ ،‬ﻭﻻ ﺃ ﱠ‬ ‫ﺃﱠ‬
‫ﹶﺃْﻧﻔﹸﺴِـ ﹺﻬﻢْ‪ ،‬ﺑ ﹾﻞ ﳒـ ُﺪ ُﻩ ﻛﱠﻠ ُﻪ ﺃﺣﻜﺎﻣﹰﺎ ﺷـﺮ ِﻋﱠﻴ ﹰﺔ ُﻣﺴْـﺘَـﻨْـَﺒـ ﹶﻄ ﹰﺔ ﻣ َﻦ ﺍﻷﺩﻟﱠـ ِﺔ‬
‫ﲔ ﻛﺎ ﹶﻥ ِﺣ ْﺮﺻُﻬُ ْﻢ ﺷَﺪﻳﺪﹰﺍ ﻋﻠﻰ َﺗْﻨ ِﻘَﻴ ِﺔ ﺍﻟ ِﻔ ﹾﻘ ِﻪ ﻣ َﻦ ﺍﻷﻗﹾـﻮﺍ ﹺﻝ‬ ‫ﺍﻟﺸﺮ ِﻋﱠﻴﺔِ‪ ،‬ﻭﺃ ﱠﻥ ﺍﳌﺴﻠﻤ َ‬
‫ﺕ ﺍﻟﻀَـﻌِﻴ ﹶﻔﺔِ‪ ،‬ﺣﺘﱠﻰ َﻧﻬَـﻮْﺍ ﻋـ ﹺﻦ ﺍﻟﻌﻤـ ﹺﻞ‬ ‫ﻱ ﻣ َﻦ ﺍﻻﺳْـِﺘﻨْـﺒَﺎﻃﹶﺎ ِ‬ ‫ﻀﻌِﻴ ﹶﻔﺔِ‪ ،‬ﺃ ْ‬ ‫ﺍﻟ َ‬
‫ﺠَﺘ ﹺﻬ ٍﺪ ﻣُ ﹾﻄﹶﻠ ﹴﻖ‪.‬‬ ‫ﻒ ﻭﻟ ْﻮ ﻛﺎ ﹶﻥ ِﻟﻤُ ْ‬ ‫ﺑﺎﻟﻘﻮ ﹺﻝ ﺍﻟﻀﻌﻴ ِ‬
‫ﺸﺮﹺﻳ ِﻌﻲﱞ ﻏ ُﲑ ﺍﻟﻔﻘ ِﻪ ﺍﻹﺳْﻼﻣ ﱢﻲ ﰲ ﺍﻟﻌـﺎ ﹺﱂ‬ ‫ﻚ ﻻ ﻳﻮﺟ ُﺪ َﻧﺺﱞ ﻭﺍ ِﺣ ٌﺪ َﺗ ْ‬ ‫ﻭﻟﺬﻟ َ‬
‫ﺺ‬
‫ﺴﺐُ‪ .‬ﻭﻭﺟﻮ ُﺩ ﻧـ ﱟ‬ ‫ﺤْ‬ ‫ﺍﻹﺳـﻼﻣ ﱢﻲ ﹸﻛﱢﻠﻪِ‪ ،‬ﺑ ﹺﻞ ﺍﳌﻮﺟﻮ ُﺩ ﻫ َﻮ ﺍﻟﻔﻘ ُﻪ ﺍﻹﺳﻼﻣ ﱡﻲ ﹶﻓ َ‬
‫ﻓﻘ ﹺﻬ ﱟﻲ ﻭﺣ َﺪﻩُ ﰲ ﺃﻣﱠـ ٍﺔ ﺩﻭ ﹶﻥ ﺃ ﹾﻥ ﻳُﻮﺟَـ َﺪ ﻣ َﻌﻪُ َﻧﺺﱞ ﺁ َﺧﺮُ َﻳ ُﺪﻝﱡ ﻋﻠﻰ ﺃ ﱠﻥ ﺍﻷُ ﱠﻣ ﹶﺔ ﹾﱂ‬
‫ﺺ‪.‬‬‫ﺗﻜ ْﻦ ﺗﺴﺘ ْﻌ ِﻤﻞﹸ ﰲ ﺗﺸﺮﻳ ِﻌﻬَﺎ ﻏ َﲑ ﻫﺬﺍ ﺍﻟَﻨ ﱢ‬
‫ﺽ ﹶﻛْﻴ ِﻔﱠﻴ ِﺔ‬ ‫ﺖ ﹺﺇﹶﻟْﻴ ِﻪ ﹶﻓﹺﺈﱠﻧﻤَﺎ ﻳُ ﹾﻠَﺘ ﹶﻔﺖُ ﹺﺇﹶﻟْﻴ ِﻪ ﻻ ْﺳِﺘ ْﻌﺮَﺍ ﹺ‬
‫ﻭﺍﻟﺘَﺎﺭﹺﻳﺦُ ﹺﺇﺫﹶﺍ ﺟَﺎ َﺯ ﹶﺃ ﹾﻥ ﻳُ ﹾﻠَﺘ ﹶﻔ َ‬
‫ﺴﻴَﺎ ِﺳﱠﻴﺔﹶ‪ ،‬ﹶﻓَﺘﺮَﻯ ﻓِﻴﻬﹺـﺎ ﹶﻛْﻴ ِﻔﻴﱠـ ﹶﺔ‬ ‫ﺙ ﺍﻟ ِ‬ ‫ﳊﻮَﺍ ِﺩ ﹶ‬ ‫ﺍﻟَﺘ ﹾﻄﺒﹺﻴ ﹺﻖ‪ .‬ﻭﻳُ ْﻤ ِﻜﻦُ ﹶﺃ ﹾﻥ َﻳ ﹾﺬﻛﹸ َﺮ ﺍﻟﺘَﺎﺭﹺﻳﺦُ ﺍ ﹶ‬
‫ﺤﻘِﻴ ﹺﻖ ﺍﻟـ َﺪﻗِﻴ ﹺﻖ ﻣِـ َﻦ‬ ‫ﻀﹰﺎ ﻻ َﻳﺠُﻮ ُﺯ ﹶﺃ ﹾﻥ َﻧ ﹾﺄﺧُ ﹶﺬﻩُ ﹺﺇﻻﱠ ﺑﹺـﺎﻟَﺘ ْ‬ ‫ﺍﻟَﺘ ﹾﻄﺒﹺﻴ ﹺﻖ‪ .‬ﹺﺇﻻﱠ ﹶﺃﻥﱠ َﻫﺬﹶﺍ ﹶﺃْﻳ َ‬
‫ﺐ ﺍﻟﺘَﺎ ﹺﺭ ِﳜﱠﻴﺔﹸ‪ ،‬ﻭﺍﻟﺜﺎﱐ ﺍﻵﺛﹶـﺎﺭُ‪،‬‬ ‫ﲔ‪ .‬ﻭِﻟ ﹾﻠﺘَﺎﺭﹺﻳ ﹺﺦ ﺛﹶﻼﹶﺛﺔﹸ َﻣﺼَﺎ ِﺩ َﺭ‪ :‬ﹶﺃ َﺣ ُﺪﻫَﺎ ﺍﻟ ﹸﻜُﺘ ُ‬ ‫ﺴِﻠ ِﻤ َ‬
‫ﺍﳌﹸ ْ‬
‫ﻚ َﻷﱠﻧﻬَـﺎ‬ ‫ﺼﺪَﺭﹰﺍ ﻣُ ﹾﻄﹶﻠ ﹶﻘﹰﺎ ﻭ ﹶﺫِﻟ َ‬
‫ﺨ ﹶﺬ َﻣ ْ‬ ‫ﺐ ﻓﻼ َﻳﺠُﻮ ُﺯ ﹶﺃ ﹾﻥ ﺗُﱠﺘ َ‬ ‫ﻭﺍﻟﺜﺎِﻟﺚﹸ ﺍﻟ ﹺﺮﻭَﺍَﻳﺔﹸ‪ .‬ﹶﺃﻣﱠﺎ ﺍﻟ ﹸﻜُﺘ ُ‬
‫ﺤﺸَﻰ ﺑﺎﻟﻜﹶـ ِﺬﺏﹺ‪،‬‬ ‫ﺖ ُﺗ ْ‬ ‫ﺴﻴَﺎ ِﺳﱠﻴﺔِ‪ ،‬ﻭﻛﹶﺎَﻧ ْ‬ ‫ﻑ ﺍﻟ ِ‬ ‫ﺖ ﰲ َﺟﻤِﻴ ﹺﻊ ﺍﻟ ُﻌﺼُﻮ ﹺﺭ ِﻟ ﹾﻠ ﹸﻈﺮُﻭ ِ‬ ‫ﻀ َﻌ ْ‬‫َﺧ َ‬

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 ‫ﺖ ﻋَـْﻨ ُﻬ ْﻢ ﰲ ﹶﺃﻳﱠـﺎ ﹺﻡ‬ ‫ﺿ ﱠﺪ ﺍﱠﻟﺬِﻳ َﻦ ﹸﻛِﺘﺒَـ ْ‬ ‫ﺖ ﰲ ﹶﺃﻳﱠﺎ ِﻣﻪِ‪ ،‬ﻭﹺﺇﻣﱠﺎ ِ‬ ‫ﺐ ﺍﱠﻟﺬِﻱ ﻛﹸِﺘَﺒ ْ‬ ‫ﹺﺇﻣﱠﺎ ﹺﺑﺠَﺎﹺﻧ ﹺ‬
‫ﺼﺮَ‪ ،‬ﻓﹺﺈﱠﻧﻬَﺎ ﹶﻗﺒْـ ﹶﻞ‬ ‫ﻚ ﺗَﺎﺭﹺﻳﺦُ ﺍﻷُ ْﺳ َﺮ ِﺓ ﺍﻟ َﻌﹶﻠ ﹺﻮﱠﻳ ِﺔ ﰲ ِﻣ ْ‬ ‫ﹶﻏْﻴ ﹺﺮ ِﻫﻢْ‪ ،‬ﻭﹶﺃ ﹾﻗ َﺮﺏُ َﺩﻟِﻴ ﹴﻞ َﻋﻠﹶﻰ ﹶﺫِﻟ َ‬
‫ﺸ ﹺﺮﹶﻗ ﹲﺔ ﻭَﺑ ْﻌ َﺪ ‪١٩٥٢‬ﻡ َﺗ َﻐﱠﻴ َﺮ َﻫﺬﹶﺍ ﺍﻟﺘَﺎﺭﹺﻳﺦُ ﺇﹺﱃ ﺻُﻮ َﺭ ٍﺓ‬ ‫ﺖ ﹶﻟﻬَﺎ ﺻُﻮ َﺭﹲﺓ ﻣُ ْ‬ ‫‪١٩٥٢‬ﻡ ﻛﹶﺎَﻧ ْ‬
‫ﺼ ﹺﺮﻧَﺎ‬
‫ﺴﻴَﺎ ِﺳﱠﻴ ِﺔ ﰲ َﻋ ْ‬ ‫ﺙ ﺍﻟ ِ‬ ‫ﳊﻮَﺍ ِﺩ ِ‬ ‫ﻚ ﺗَﺎ ﹺﺭﻳ ُﺦ ﺍ ﹶ‬‫ﺖ َﻋﹶﻠْﻴ ِﻪ‪ .‬ﻭ ِﻣﹾﺜﻞﹸ ﹶﺫِﻟ َ‬ ‫ﺲ ﻣَﺎ ﻛﹶﺎَﻧ ْ‬ ‫ﻗﹶﺎِﺗ َﻤ ٍﺔ َﻋ ﹾﻜ َ‬
‫ﺼﺪَﺭﹰﺍ‬ ‫ﺐ ﺍﻟﺘَﺎﺭﹺﳜﻴﱠـ ﹸﺔ ﻣَـ ْ‬ ‫ﺨ ﹶﺬ ﺍﻟ ﹸﻜﺘُـ ُ‬ ‫ﻚ ﻻ َﻳﺠُﻮ ُﺯ ﹶﺃ ﹾﻥ ﺗُـﱠﺘ َ‬ ‫َﻫﺬﹶﺍ‪ ،‬ﻭﻓﻴﻤَﺎ ﹶﻗْﺒﹶﻠﻪُ‪ .‬ﻭﻟ ﹶﺬِﻟ َ‬
‫ﺻﺤَﺎُﺑﻬَﺎ‪.‬‬ ‫ﺼﱠﻴ ﹰﺔ ﹶﻛَﺘَﺒﻬَﺎ ﹶﺃ ْ‬
‫ﺨِ‬ ‫ﺕ َﺷ ْ‬ ‫ﺖ ُﻣ ﹶﺬ ﱢﻛﺮَﺍ ٍ‬‫ﻟِﻠﺘَﺎﺭﹺﻳﺦﹺ‪َ ،‬ﺣﺘﱠﻰ ﻭﻟ ْﻮ ﻛﹶﺎَﻧ ْ‬
‫ﺖ ﹺﺑَﻨﺰَﺍ َﻫ ٍﺔ ﺗُ ْﻌ ِﻄﻲ َﺣﻘِﻴ ﹶﻘ ﹰﺔ ﺗَﺎﺭﹺﳜﻴﱠـ ﹰﺔ‬ ‫ﺃ ﱠﻣﺎ ِﻣ ْﻦ َﺣْﻴﺚﹸ ﺍﻵﺛﹶﺎ ُﺭ ﻓﹺﺈﻧﱠﻬﺎ ﹺﺇﺫﹶﺍ ﺩُ ﹺﺭ َﺳ ْ‬
‫ﻼ ﺗَﺎﺭﹺﳜﱠﻴﺎﹰ‪ ،‬ﻭﹶﻟ ِﻜﱠﻨﻬَﺎ َﺗ ُﺪﻝﱡ َﻋﻠﹶـﻰ‬ ‫ﺴ ﹾﻠﺴُ ﹰ‬‫ﺸﻜﱢ ﹸﻞ َﺗ َ‬ ‫ﺖ ﻻ ُﺗ َ‬ ‫ﺸ ْﻲﺀِ‪ ،‬ﻭ َﻫ ِﺬ ِﻩ ﻭﹺﺇ ﹾﻥ ﻛﹶﺎَﻧ ْ‬ ‫َﻋ ﹺﻦ ﺍﻟ َ‬
‫ﲔ ﰲ ﺑﹺﻼ ِﺩ ِﻫ ْﻢ َﺳﻮَﺍ ٌﺀ ﺃﹶﻛـﺎ ﹶﻥ‬ ‫ﺴِﻠ ِﻤ ﹺ‬‫ﺙ‪ .‬ﻭ ِﻣ ْﻦ ﺗَـﺘَـﱡﺒ ﹺﻊ ﺁﺛﹶﺎ ﹺﺭ ﺍﳌﹸ ْ‬ ‫ﳊﻮَﺍ ِﺩ ِ‬ ‫ﺾﺍﹶ‬ ‫ﺕ َﺑ ْﻌ ﹺ‬ ‫ﹸﺛﺒُﻮ ِ‬
‫ﻱ َﺷ ْﻲ ٍﺀ ﻳُ ْﻌَﺘَﺒﺮُ ﹶﺃﺛﹶﺮﹰﺍ ﺗَﺎﺭﹺﳜﱠﻴﺎﹰ‪َ ،‬ﻳ ُﺪﻝﱡ ﺩَﻻﹶﻟ ﹰﺔ ﹶﻗ ﹾﻄ ِﻌﱠﻴ ﹰﺔ َﻋﻠﹶﻰ‬ ‫ﰲ ﹺﺑﻨَﺎِﺋ ﹺﻬﻢْ‪ ،‬ﺃﹶﻡ ﹶﺃ َﺩﻭَﺍِﺗ ﹺﻬ ْﻢ‪ ،‬ﺃﹶﻡ ﹶﺃ ﱢ‬
‫ـ ُﻪ ﹶﻟ ْﻢ َﻳ ﹸﻜ ْﻦ َﻣ ْﻮﺟُﻮ َﺩﹰﺍ ﰲ ﺍﻟﻌﺎ ﹺﱂ ﺍ ِﻹﺳْﻼ ِﻣ ﱢﻲ ﹸﻛﻠﱢـ ِﻪ ﹺﺇﻻﱠ ﺍ ِﻹﺳْـﻼﻡُ‪ ،‬ﻭﹺﺇﻻﱠ ﹺﻧﻈﹶـﺎﻡُ‬ ‫ﺃﹶﻧ ﱠ‬
‫ﺼ ﱡﺮﻓﹶﺎﺗُﻬُ ْﻢ‬
‫ﲔ ﻭ َﺣﻴَﺎُﺗ ُﻬ ْﻢ ﻭﺗَـ َ‬ ‫ﺴِﻠ ِﻤ ﹺ‬‫ﺍ ِﻹﺳْﻼﻡﹺ‪ ،‬ﻭﹺﺇﻻﱠ ﹶﺃ ْﺣﻜﹶﺎ ُﻡ ﺍ ِﻹﺳْﻼ ﹺﻡ‪ ،‬ﻭﻛﹶﺎ ﹶﻥ َﻋْﻴﺶُ ﺍﳌﹸ ْ‬
‫ﺲ ﹶﻏْﻴﺮُ‪.‬‬ ‫ﹸﻛﻠﱡﻬَﺎ ﹺﺇﺳْﻼ ِﻣﱠﻴ ﹰﺔ ﹶﻟْﻴ َ‬
‫ﺤ ِﺔ ﺍﱠﻟﺘِـﻲ‬ ‫ﺼﺤِﻴ َ‬ ‫ﺼ َﺪﺭُ ﺍﻟﺜﺎِﻟﺚﹸ ﻭﻫُ َﻮ ﺍﻟ ﹺﺮﻭَﺍَﻳﺔﹸ ﻓﻬُ َﻮ ِﻣ َﻦ ﺍ ﹶﳌﺼَﺎ ِﺩ ﹺﺭ ﺍﻟـ َ‬ ‫ﺃ ﱠﻣﺎ ﺍ ﹶﳌ ْ‬
‫ﻚ ﰲ ﹺﺭ َﻭﺍﻳَـ ِﺔ‬ ‫ﺖ ﺍﻟ ﹺﺮﻭَﺍَﻳﺔﹸ‪ ،‬ﻭُﻳﺘﱠَﺒ ُﻊ ﻓِﻴ ِﻪ ﺍﻟ ﹶﻄﺮﹺﻳ ُﻖ ﺍﱠﻟﺬِﻱ ﺳُـِﻠ َ‬ ‫ﺤ ِ‬ ‫ﺻﱠ‬ ‫ﻳُ ْﻌَﺘ َﻤﺪُ َﻋﹶﻠْﻴﻬَﺎ ﹺﺇﺫﹶﺍ َ‬
‫ﲔ‬ ‫ﲔ ﺣِـ َ‬ ‫ﺴِﻠ ِﻤ َ‬
‫ﺠﺪُ ﺍﳌﹸ ْ‬ ‫ﻚ َﺗ ﹺ‬ ‫ﺏ ﻳُ ﹾﻜَﺘﺐُ ﺍﻟﺘَﺎﺭﹺﻳﺦُ‪ .‬ﻭﻟ ﹶﺬِﻟ َ‬ ‫ﺚ‪ .‬ﻭ َﻋﻠﹶﻰ َﻫﺬﹶﺍ ﺍ ُﻷ ْﺳﻠﹸﻮ ﹺ‬ ‫ﳊﺪِﻳ ِ‬ ‫ﺍﹶ‬
‫ﺐ ﺍﻟﺘَﺎﺭﹺﻳ ﹺﺦ ﺍﻟ ﹶﻘ ِﺪﳝَـ ﹶﺔ‬ ‫ﺠﺪُ ﻛﹸﺘُ َ‬ ‫َﺑ َﺪﺃﹸﻭﺍ ُﻳ َﺆﱢﻟﻔﹸﻮ ﹶﻥ ﺳَﺎﺭُﻭﺍ َﻋﻠﹶﻰ ﹶﻃﺮﹺﻳ ﹶﻘ ِﺔ ﺍﻟ ﹺﺮﻭَﺍَﻳ ِﺔ‪ .‬ﻭﳍﺬﺍ َﻧ ﹺ‬
‫ﺏ‪.‬‬ ‫ﺖ َﻋﻠﹶﻰ َﻫﺬﹶﺍ ﺍﻷُﺳْـﻠﹸﻮ ﹺ‬ ‫ﺤ ﹺﻮ ِﻫﻤَﺎ‪ ،‬ﹸﺃﱢﻟ ﹶﻔ ْ‬‫ﻛﺘَﺎﺭﹺﻳ ﹺﺦ ﺍﻟ ﹶﻄَﺒ ﹺﺮﻱﱢ‪ ،‬ﻭ ِﺳ َﲑ ِﺓ ﺍْﺑ ﹺﻦ ِﻫﺸَﺎﻡﹴ‪ ،‬ﻭَﻧ ْ‬
‫ﺐ‬‫ﺴِﻠﻤُﻮ ﹶﻥ ﻻ َﻳﺠُﻮ ُﺯ ﹶﻟ ُﻬ ْﻢ ﹶﺃ ﹾﻥ ُﻳ َﻌﻠﱢﻤُﻮﺍ ﹶﺃْﺑﻨَﺎ َﺀ ُﻫ ْﻢ ﺗَﺎ ﹺﺭ ﹶﳜﻬُ ْﻢ ِﻣ َﻦ ﺍﻟ ﹸﻜﺘُـ ﹺ‬ ‫ﻭ َﻋﻠﹶﻰ َﻫﺬﹶﺍ ﻓﺎ ﹸﳌ ْ‬
‫ﺽ َﺗ ﹾﻄﺒﹺﻴ ﹺﻖ‬
‫ﺐ ِﻣﹾﺜﻠﹸﻬَﺎ‪ ،‬ﹶﻛﻤَﺎ ﻻ َﻳﺠُﻮ ُﺯ ﹶﺃ ﹾﻥ ﻳُ ْﺆ َﺧ ﹶﺬ ﺍ ْﺳِﺘ ْﻌﺮَﺍ ُ‬ ‫ﺖ ﻭ َﻣﺼَﺎ ِﺩ ُﺭﻫَﺎ ﹸﻛُﺘ ٌ‬ ‫ﺍﱠﻟﺘِﻲ ﹸﺃﱢﻟ ﹶﻔ ْ‬
‫ﻚ َﻳَﺘَﺒﱠﻴﻦُ ﹶﺃﻥﱠ ﺍ ِﻹﺳْﻼ َﻡ ﻃﹸﱢﺒ َﻖ َﻭ ْﺣ َﺪﻩُ َﻋﻠﹶﻰ‬ ‫ﹺﻧﻈﹶﺎ ﹺﻡ ﺍ ِﻹﺳْﻼ ﹺﻡ ِﻣ ْﻦ َﻫﺬﹶﺍ ﺍﻟﺘَﺎﺭﹺﻳ ﹺﺦ‪ .‬ﻭ ِﻣ ْﻦ ﹶﺫِﻟ َ‬
‫ﺍﻷُ ﱠﻣ ِﺔ ﺍ ِﻹﺳْﻼ ِﻣﱠﻴﺔِ‪ ،‬ﻭﹶﻟ ْﻢ ُﻳ ﹶﻄﱠﺒ ْﻖ ﹶﻏْﻴﺮُﻩُ ﰲ َﺟﻤِﻴ ﹺﻊ ﺍﻟ ُﻌﺼُﻮ ﹺﺭ‪.‬‬
‫ﳊﹶﻠﻔﹶـﺎ ِﺀ ﻭﹶﺃ ْﻋﻠﹶـ َﻦ‬ ‫ﳊ ْﺮﺏُ ﺍﻟﻌﺎ ِﳌﱠﻴ ﹸﺔ ﺍﻷُﻭﱃ ﺑﺎْﻧِﺘﺼَﺎ ﹺﺭ ﺍ ﹸ‬ ‫ﺖﺍﹶ‬ ‫ﹶﻏْﻴ َﺮ ﹶﺃﻧﱠ ُﻪ ُﻣْﻨ ﹸﺬ ﺍْﻧَﺘ َﻬ ِ‬
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‫ﳊﺮُﻭ ُ‬ ‫ﺖﺍﹸ‬ ‫ﻼ‪" :‬ﺍﻵ ﹶﻥ ﺍْﻧَﺘ َﻬ ِ‬ ‫ﺱ ﻗﹶﺎِﺋ ﹰ‬‫ﺖ ﺍ ﹶﳌ ﹾﻘ ِﺪ ﹺ‬‫ﲔ ﺍﺣَﺘﻞﱠ َﺑْﻴ َ‬ ‫ﳊ ْﻤﹶﻠ ِﺔ ِﺣ َ‬ ‫ﺍﻟﻠﻮﺭ ُﺩ ﺍﻟﻠﻨﱯ ﻗﹶﺎِﺋﺪُ ﺍ ﹶ‬
‫ﱄﰲ‬ ‫ﺴَﺘ ْﻌ ِﻤﺮُ ُﻳ ﹶﻄﺒﱢ ُﻖ َﻋﹶﻠْﻴﻨَﺎ ﹺﻧﻈﹶﺎ َﻣﻪُ ﺍﻟ َﺮﹾﺃ ْﺳﻤَﺎ ﱠ‬
‫ﲔ ﻭﺍﻟﻜﺎِﻓﺮُ ﺍﳌﹸ ْ‬ ‫ﳊ ﹺ‬ ‫ﻚﺍِ‬ ‫ﺼﻠِﻴﺒﱠﻴ ﹸﺔ"‪ُ ،‬ﻣْﻨ ﹸﺬ ﹶﺫِﻟ َ‬ ‫ﺍﻟ َ‬
‫ﻚ ﻻ ُﺑﺪﱠ‬ ‫ﺠ َﻌ ﹶﻞ ﺍﻻْﻧﺘِﺼﺎ َﺭ ﺍﱠﻟﺬِﻱ ﹶﺃ ْﺣ َﺮ َﺯﻩُ ﹶﺃَﺑ ِﺪﱠﻳﹰﺎ‪ .‬ﻭﻟ ﹶﺬِﻟ َ‬ ‫َﺟﻤِﻴ ﹺﻊ ُﺷﺆُﻭ ِﻥ ﺍﳊﹶﻴﺎﺓِ‪َ ،‬ﺣﺘﱠﻰ َﻳ ْ‬
‫ﺴﹺﺒﹺﺒ ِﻪ َﻳَﺘ َﻤﻜﱠﻦُ ﺍﻻﺳﺘﻌﻤﺎ ُﺭ ِﻣ ْﻦ ﺑﹺﻼ ِﺩﻧَﺎ‪،‬‬ ‫ِﻣ ْﻦ َﺗ ْﻐﹺﻴ ﹺﲑ َﻫﺬﹶﺍ ﺍﻟﹺﻨﻈﹶﺎ ﹺﻡ ﺍﻟﻔﹶﺎ ِﺳ ِﺪ ﺍﻟﺒَﺎﱄ‪ ،‬ﺍﱠﻟﺬِﻱ ﹺﺑ َ‬
‫ﺴَﺘﻄِﻴ َﻊ ﹶﺃ ﹾﻥ‬ ‫ﻼ َﺣﺘﱠـﻰ ﻧَـ ْ‬ ‫ﻭﻻ ُﺑﺪﱠ ِﻣ ْﻦ ﹶﻗ ﹾﻠ ِﻌ ِﻪ ِﻣ ْﻦ ُﺟﺬﹸﻭ ﹺﺭ ِﻩ ﹺﺑﹶﺄ ﹾﻛ َﻤِﻠ ِﻪ ﺟُ ْﻤﹶﻠ ﹰﺔ ﻭَﺗﻔﹾـﺼِﻴ ﹰ‬
‫ﳊﻴَﺎ ﹰﺓ ﺍ ِﻹﺳْﻼ ِﻣﱠﻴ ﹰﺔ‪.‬‬‫ﻒﺍ ﹶ‬ ‫ﺴَﺘ ﹾﺄﹺﻧ َ‬
‫َﻧ ْ‬
‫ﻱ ﹺﻧﻈﹶـﺎﻡﹴ‪ ،‬ﻭﻣِـ ْﻦ‬ ‫ﻀ َﻊ َﺑ َﺪ ﹶﻝ ﹺﻧﻈﹶﺎ ِﻣﻨَﺎ ﹶﺃ ﱠ‬‫ﺤﱠﻴ ِﺔ ﺍﻟَﺘ ﹾﻔ ِﻜ ﹺﲑ ﹶﺃ ﹾﻥ َﻧ َ‬
‫ﻭﹺﺇﻧﱠ ُﻪ ﹶﻟ ِﻤ ْﻦ َﺳ ﹾﻄ ِ‬
‫ﺖ ﺍﻟﹺﻨﻈﹶﺎ َﻡ َﻭﺣْـ َﺪﻩُ ﺩُﻭ ﹶﻥ َﻋﻘِﻴـ َﺪ ٍﺓ‬ ‫ﺿَـﺤَﺎﹶﻟ ِﺔ ﺍﻟ ِﻔ ﹾﻜ ﹺﺮ ﹶﺃ ﹾﻥ َﻧﻈﹸـ ﱠﻦ ﹶﺃﻥﱠ ﺍﻷُ ﱠﻣ ﹶﺔ ﹺﺇﺫﹶﺍ ﹶﻃﱠﺒ ﹶﻘ ِ‬
‫ﻳُْﻨ ِﻘﺬﹸﻫَﺎ‪َ ،‬ﺑ ﹾﻞ ﻻ ُﺑﺪﱠ ﹶﺃ ﹾﻥ َﺗ ْﻌَﺘﹺﻨ َﻖ ﺍ ُﻷﻣﱠ ﹸﺔ ﺍﻟ َﻌﻘِﻴ َﺪ ﹶﺓ ﹶﺃ ﱠﻭﻻﹰ‪ ،‬ﹸﺛﻢﱠ ﺗُ ﹶﻄﱢﺒ َﻖ ﺍﻟﹺﻨﻈﹶﺎ َﻡ ﺍ ﹸﳌْﻨَﺒﺜِـ َﻖ ﻋَـ ْﻦ‬
‫ﻕ‬
‫َﻫ ِﺬ ِﻩ ﺍﻟﻌَﻘــِﻴ َﺪﺓِ‪ ،‬ﻭﺣِــﻴَﻨِﺌ ٍﺬ َﻳﻜﹸـﻮﻥﹸ َﺗ ﹾﻄﺒﹺﻴـﻖُ ﺍﻟﹺﻨﻈﹶــﺎ ﹺﻡ ﻭﺍﻋْـِﺘﻨَــﺎ ُ‬
‫ﻸﻣﱠـ ِﺔ ﺍﱠﻟﺘِﻲ ﺗَﺘﻜﹶــ ﱠﻮ ﹸﻥ َﻋﻠﹶـﻰ‬ ‫ﺍﻟﻌَـﻘِـﻴـ َﺪ ِﺓ ﻣُـﻨْـ ِﻘ ﹶﺬﹰﺍ‪َ .‬ﻫﺬﹶﺍ ﺑﹺﺎﻟﹺﻨﺴْـﺒَـ ِﺔ ﻟ ُ‬
‫َﻣْﺒ َﺪﺃٍ‪ ،‬ﻭَﺗﻘﹸﻮ ُﻡ َﺩ ْﻭﻟﹶـُﺘﻬَﺎ َﻋﻠﹶـﻰ ﻫَـﺬﹶﺍ ﺍ َﻷﺳَــﺎﺱﹺ‪ ،‬ﹶﺃﻣﱠــﺎ ﺑﺎﻟﻨﹺـﺴْــﺒَـ ِﺔ‬
‫ﻚ‬‫ﺏ ﻭﺍﻷُ َﻣ ﹺﻢ ﻓﻼ ﺿَـﺮُﻭ َﺭ ﹶﺓ َﻷ ﹾﻥ َﺗﻌْـﺘَـﻨﹺــ َﻖ ِﺗﻠﹾـ َ‬ ‫ﻟﻐَـﻴْـ ﹺﺮﻫَـﺎ ِﻣ َﻦ ﺍﻟﺸُﻌﻮ ﹺ‬
‫ﺏ ﻭﺍ ُﻷﻣَـ ُﻢ ﺍ ﹶﳌﺒْـ َﺪﹶﺃ َﺣﺘﱠﻰ ﻳُ ﹶﻄﱠﺒ َﻖ َﻋﹶﻠﻴْﻬﺎ‪َ ،‬ﺑ ﹺﻞ ﺍ ُﻷﻣﱠ ﹸﺔ ﺍﱠﻟِﺘﻲ ﺗَــ ْﻌَﺘﹺﻨﻖُ‬ ‫ﺍﻟﺸُـﻌـﻮ ُ‬
‫ﺐ ﹶﺃ ْﻭ ﹸﺃﻣﱠـﺔٍ‪ ،‬ﻭﹶﻟ ْﻮ ﹶﻟ ْﻢ َﺗﻌْــَﺘﹺﻨ ﹺﻖ‬ ‫ﻱ ﺷَـ ْﻌ ﹴ‬ ‫ﺤﻤِـﹸﻠﻪُ‪ُ ،‬ﺗﻄﹶـﺒﱢـﻘُﺘ ُﻪ َﻋﻠﹶﻰ ﹶﺃ ﱢ‬ ‫ﺍ ﹶﳌْﺒ َﺪﹶﺃ ﻭَﺗ ْ‬
‫ﻕ ﺍ ﹶﳌْﺒ َﺪِﺃ ﺷَـﺮْﻃﹰﺎ‬ ‫ﺲ ﺍﻋْـِﺘﻨَﺎ ُ‬ ‫ﺠ ِﺬُﺑﻬَﺎ ﻻ ْﻋِﺘﻨَﺎِﻗﻪِ‪ ،‬ﻭﹶﻟْﻴ َ‬ ‫ﻀﺎﹰ‪ ،‬ﻭَﻳ ْ‬ ‫ﻀﻬَﺎ ﹶﺃْﻳ َ‬ ‫ﺍ ﹶﳌْﺒ َﺪﺃﹶ‪َ ،‬ﻷﻧﱠ ُﻪ ُﻳْﻨ ﹺﻬ ُ‬
‫ﻁ ﹶﺃﺳَـﺎﺳِــﻲﱞ ﻓِـﻴ َﻤ ْﻦ‬ ‫ﻕ ﺍ ﹶﳌْﺒ َﺪِﺃ ﺷَــ ْﺮ ﹲ‬ ‫ﻓِﻴ َﻤ ْﻦ ﻳُﻄﹶـﺒﱠـﻖُ َﻋﹶﻠْﻴ ﹺﻬﻢْ‪َ ،‬ﺑ ﹺﻞ ﺍ ْﻋِﺘَﻨﺎ ُ‬
‫ُﻳﻄﹶـﺒﱢـﻘﹸـ ُﻪ‪.‬‬
‫ﳋ ﹶﻄ ﹺﺮ ﹶﺃ ﹾﻥ َﻧ ﹾﺄﺧُ ﹶﺬ ﺍﻟ ﹶﻘ ْﻮ ِﻣﱠﻴ ﹶﺔ ﻭﺍﻟﹺﻨﻈﹶﺎ َﻡ ﺍﻻ ْﺷِﺘﺮَﺍ ِﻛﻲﱠ‪َ ،‬ﻷﻧﱠـ ُﻪ ﻻ ُﻳ ْﺆﺧَـ ﹸﺬ‬ ‫ﻭ ِﻣ َﻦ ﺍ ﹶ‬
‫ﻼ ﹺﺑ ِﻔ ﹾﻜ َﺮﺗِـ ِﻪ‬ ‫ﺼﹰ‬ ‫ﻼ َﻋ ْﻦ ِﻓ ﹾﻜ َﺮِﺗ ِﻪ ﺍﳌﹶﺎ ﱢﺩﱠﻳﺔِ‪َ ،‬ﻷﻧﱠ ُﻪ ﻻ ﻳُْﻨِﺘﺞُ ﻭﻻ ُﻳ َﺆﱢﺛﺮُ‪ ،‬ﻭﻻ ﻳُ ْﺆ َﺧﺬﹸ ﻣُﱠﺘ ِ‬ ‫ﺼﹰ‬
‫ﻣُْﻨ ﹶﻔ ِ‬
‫ﺾ َﻣ َﻊ ِﻓ ﹾﻄﺮَﺓ ﺍ ِﻹْﻧﺴَﺎﻥِ‪ ،‬ﻭَﺗ ﹾﻘَﺘﻀِﻲ ﹶﺃ ﹾﻥ َﺗْﺘﺮُ َﻙ ﺍ ُﻷﻣﱠ ﹸﺔ‬ ‫ﺍﳌﹶﺎ ﱢﺩﱠﻳﺔِ‪َ ،‬ﻷﱠﻧﻬَﺎ ِﻓ ﹾﻜ َﺮﹲﺓ َﺳ ﹾﻠﹺﺒﱠﻴ ﹲﺔ َﺗﺘَﻨﺎﻗ ُ‬
‫ﻆ ﺑﺎﻟﻨَﺎ ِﺣَﻴ ِﺔ‬ ‫ﺤَﺘ ِﻔ ﹶ‬
‫ﺍ ِﻹﺳْﻼ ِﻣﻴﱠ ﹸﺔ َﻋﻘِﻴ َﺪ ﹶﺓ ﺍ ِﻹﺳْﻼ ﹺﻡ‪ .‬ﻭﻻ َﻳﺠُﻮ ُﺯ ﹶﺃ ﹾﻥ َﻧ ﹾﺄﺧُ ﹶﺬ ﺍﻻ ْﺷِﺘﺮَﺍ ِﻛﱠﻴ ﹶﺔ ﻭَﻧ ْ‬
‫ﺍﻟﺮُﻭ ِﺣﱠﻴ ِﺔ ِﻣ َﻦ ﺍ ِﻹ ْﺳﻼﻡﹺ‪َ ،‬ﻷﱠﻧﻨَﺎ ﻻ َﻧﻜﹸﻮ ﹶﻥ ﹶﺃ َﺧ ﹾﺬﻧَﺎ ﻻ ﺍ ِﻹﺳْـﻼ َﻡ ﻭﻻ ﺍﻻﺷْـِﺘﺮَﺍ ِﻛﱠﻴﺔﹶ‪،‬‬

‫‪٥٧‬‬
 ‫ﺺ ﺍ ﹶﳌ ﹾﺄﺧُﻮ ِﺫ ِﻣْﻨﻬَﺎ‪ ،‬ﻭﻻ َﻳﺠُﻮ ُﺯ ﹶﺃ ﹾﻥ َﻧ ﹾﺄﺧُ ﹶﺬ ﹺﻧﻈﹶﺎ َﻡ ﺍ ِﻹﺳْﻼ ﹺﻡ ﻭَﻧﺘْـ ُﺮ َﻙ‬ ‫ﻀ ﹺﻬﻤَﺎ‪ ،‬ﻭَﻧ ﹾﻘ ﹺ‬ ‫ِﻟَﺘﻨَﺎﻗﹸ ِ‬
‫ﺡ ﻓِﻴﻪِ‪َ ،‬ﺑ ﹾﻞ‬
‫َﻋﻘِﻴ َﺪَﺗﻪُ ﺍﳌﹸْﻨَﺒِﺜ ﹶﻘ ﹶﺔ َﻋْﻨﻬَﺎ ﹶﺃْﻧ ِﻈ َﻤُﺘﻪُ‪َ ،‬ﻷﱠﻧﻨَﺎ َﻧﻜﹸﻮ ﹸﻥ ﹶﺃ َﺧ ﹾﺬﻧَﺎ ﺍﻟﹺﻨ ﹶﻈﺎﻡ ﺟﺎﻣِﺪﹰﺍ ﻻ ﺭُﻭ َ‬
‫ﺤﻤِـ ﹶﻞ ِﻗﻴَﺎ َﺩﺗَـﻪُ‬ ‫ﻼ ﺑ َﻌﻘِﻴ َﺪِﺗ ِﻪ ﻭﹶﺃْﻧ ِﻈ َﻤﺘِـﻪِ‪ ،‬ﻭﹶﺃ ﹾﻥ َﻧ ْ‬ ‫ﻻ ُﺑﺪﱠ ِﻣ ْﻦ ﹶﺃ ﹾﻥ َﻧ ﹾﺄﺧُ ﹶﺬ ﺍ ِﻹﺳْﻼ َﻡ ﻛﺎ ِﻣ ﹰ‬
‫ﺤ ِﻤﻞﹸ َﺩ ْﻋ َﻮَﺗﻪُ‪.‬‬
‫ﲔ َﻧ ْ‬ ‫ﺍﻟ ِﻔ ﹾﻜ ﹺﺮﱠﻳ ﹶﺔ ِﺣ َ‬
‫ﻒ َﺣﻴَﺎ ﹰﺓ ﹺﺇﺳْﻼ ِﻣﱠﻴ ﹰﺔ‪ .‬ﻭﻻ‬ ‫ﺴَﺘ ﹾﺄﹺﻧ َ‬
‫ﻀِﺘﻨَﺎ ﻫُ َﻮ َﺳﺒﹺﻴ ﹲﻞ ﻭﺍ ِﺣﺪٌ‪ ،‬ﻭﻫُ َﻮ ﹶﺃ ﹾﻥ َﻧ ْ‬ ‫ﺴﺒﹺﻴ ﹸﻞ َﻧ ْﻬ َ‬‫ﻓَ‬
‫ﻚ‬‫ﻑ َﺣﻴَﺎ ٍﺓ ﹺﺇﺳْﻼ ِﻣﱠﻴ ٍﺔ ﹺﺇﻻﱠ ﺑﺎﻟ َﺪ ْﻭﹶﻟ ِﺔ ﺍ ِﻹﺳْﻼ ِﻣﱠﻴﺔِ‪ ،‬ﻭﻻ َﺳﺒﹺﻴ ﹶﻞ ﺇﹺﱃ ﹶﺫﻟِـ َ‬ ‫َﺳﺒﹺﻴ ﹶﻞ ﺇﹺﱃ ﺍ ْﺳِﺘﹾﺌﻨَﺎ ِ‬
‫ﺤﻞﱡ ﺍﻟﻌُ ﹾﻘ َﺪ ﹶﺓ ﺍﻟ ﹸﻜﺒْﺮﻯ‪ ،‬ﻭَﺗَﺘ َﺮﻛﱠـ ُﺰ‬ ‫ﻼ‪ :‬ﹶﺃ َﺧ ﹾﺬﻧَﺎ ُﻩ َﻋﻘِﻴ َﺪ ﹰﺓ َﺗ ُ‬ ‫ﹺﺇﻻﱠ ﹺﺇﺫﹶﺍ ﹶﺃ َﺧ ﹾﺬﻧَﺎ ﺍ ِﻹﺳْﻼ َﻡ ﻛﺎ ِﻣ ﹰ‬
‫ﺏ‬
‫ﳊﻴَﺎﺓِ‪ ،‬ﻭﹶﺃْﻧ ِﻈ َﻤ ﹰﺔ َﺗْﻨَﺒِﺜﻖُ َﻋ ْﻦ َﻫ ِﺬ ِﻩ ﺍﻟ َﻌﻘِﻴ َﺪﺓِ‪ ،‬ﹶﺃﺳَﺎ ُﺳﻬَﺎ ﻛﺘﺎ ُ‬ ‫َﻋﹶﻠْﻴﻬَﺎ ﹺﻭ ْﺟ َﻬﺔﹸ ﺍﻟَﻨ ﹶﻈ ﹺﺮ ﰲ ﺍ ﹶ‬
‫ﷲ ﻭ ُﺳﻨﱠ ﹸﺔ َﺭﺳُﻮِﻟﻪِ‪ ،‬ﻭﹶﺛ ْﺮ َﻭُﺗﻬَﺎ ﺍﻟﹶﺜﻘﹶﺎِﻓﻴﱠ ﹸﺔ ِﻫ َﻲ ﺍﻟﹶﺜﻘﹶﺎﹶﻓﺔﹸ ﺍ ِﻹﺳْﻼ ِﻣﻴﱠ ﹸﺔ ﹺﺑﻤَﺎ ﻓِﻴﻬَﺎ‪ِ ،‬ﻣ ْﻦ ِﻓﻘﹾـﻪٍ‪،‬‬ ‫ﺍِ‬
‫ﺤﻤْـ ﹺﻞ ﺍﻟ ِﻘﻴَـﺎ َﺩ ِﺓ‬ ‫ﻚ ﹺﺇ ﱠﻻ ﹺﺑ َ‬‫ﺴﲑﹴ‪ ،‬ﻭﹸﻟ َﻐﺔٍ‪ ،‬ﻭ ﹶﻏْﻴﺮﹺﻫﺎ‪ ،‬ﻭﻻ َﺳﺒﹺﻴ ﹶﻞ ﺇﹺﱃ ﹶﺫِﻟ َ‬ ‫ﻭ َﺣﺪِﻳﺚٍ‪ ،‬ﻭَﺗ ﹾﻔ ِ‬
‫ﻼ‬
‫ﻼ ﺑﺎﻟ َﺪ ْﻋ َﻮ ِﺓ ﺇﹺﱃ ﺍ ِﻹﺳْﻼﻡﹺ‪ ،‬ﻭﺑﹺﺈﳚَﺎ ِﺩ ﺍ ِﻹﺳْﻼ ﹺﻡ ﻛﺎ ِﻣ ﹰ‬ ‫ﻼ ﻛﺎ ِﻣ ﹰ‬ ‫ﺍﻟ ِﻔ ﹾﻜ ﹺﺮﱠﻳ ِﺔ ﺍ ِﻹﺳْﻼ ِﻣﱠﻴ ِﺔ َﺣ ْﻤ ﹰ‬
‫ﺠﻤُﻮ ِﻋﻬَـﺎ‬ ‫ﰲ ﹸﻛﻞﱢ ﻣﻜﹶﺎﻥٍ‪َ ،‬ﺣﺘﱠﻰ ﹺﺇﺫﹶﺍ ِﺍْﻧَﺘ ﹶﻘ ﹶﻞ َﺣ ْﻤﻞﹸ ﺍﻟ ِﻘﻴَﺎ َﺩ ِﺓ ﺍﻟ ِﻔ ﹾﻜ ﹺﺮﱠﻳ ِﺔ ﺇﹺﱃ ﺍ ُﻷﻣﱠـ ِﺔ ﹺﺑ َﻤ ْ‬
‫ﺤ ْﻤ ﹺﻞ ﺍﻟ ِﻘﻴَﺎ َﺩ ِﺓ ﺍﻟ ِﻔ ﹾﻜ ﹺﺮﱠﻳ ِﺔ ﺇﹺﱃ ﺍﻟﻌَﺎﹶﻟ ﹺﻢ‪.‬‬
‫ﻭﺇﹺﱃ ﺍﻟ َﺪ ْﻭﹶﻟ ِﺔ ﺍ ِﻹ ْﺳﻼ ِﻣﱠﻴﺔِ‪ ،‬ﹸﻗ ْﻤﻨَﺎ ﹺﺑ َ‬
‫ﻀ ِﺔ‪َ :‬ﺣﻤْـ ﹸﻞ ﺍﻟ ِﻘﻴَـﺎ َﺩ ِﺓ ﺍﻟ ِﻔ ﹾﻜ ﹺﺮﻳﱠـ ِﺔ‬ ‫ﺴﺒﹺﻴ ﹸﻞ ﺍﻟﻮَﺣﻴـ ُﺪ ِﻟ ﹾﻠَﻨﻬْـ َ‬ ‫َﻫﺬﹶﺍ ﻫُ َﻮ ﺍﻟـ َ‬
‫ﺱ‬‫ﳊﻴَﺎ ِﺓ ﺍ ِﻹﺳْـﻼ ِﻣﱠﻴﺔِ‪ ،‬ﺛﹸـ ﱠﻢ َﺣ ْﻤﻠﹸﻬَـﺎ ﻟﻠﻨَـﺎ ﹺ‬ ‫ﻑﺍﹶ‬ ‫ﲔ ﻻ ْﺳِﺘﹾﺌﻨَﺎ ِ‬ ‫ﺴِﻠ ِﻤ ﹺ‬
‫ﺍ ِﻹﺳْﻼ ِﻣﱠﻴ ِﺔ ﻟﻠﻤُ ْ‬
‫ﻛـﺎﻓﱠـ ﹰﺔ ﻋَـ ْﻦ ﻃﹶـﺮﹺﻳـ ﹺﻖ ﺍﻟـ َﺪ ْﻭﻟﹶـ ِﺔ ﺍ ِﻹﺳْـﻼﻣِـﻴﱠـ ِﺔ‪.‬‬

‫‪٥٨‬‬
 ‫ﹶﻛ ْﻴﻔِـﱠﻴ ﹸﺔ َﺣ ْﻤ ﹺﻞ ﺍﻟ َﺪﻋْـ َﻮ ِﺓ ﺍ ِﻹﺳْـﻼ ِﻣﱠﻴ ِﺔ‬

‫ﺴ ِﻜ ﹺﻬ ْﻢ ﺑﹺـﺪﻳﹺﻨ ﹺﻬﻢْ‪،‬‬ ‫ﺠ ﹰﺔ ِﻟَﺘﻤَـ ﱡ‬ ‫ﺐ ﺍﻟﻌﺎ ﹺﱂ َﻧﺘِﻴ َ‬ ‫ﺴِﻠﻤُﻮ ﹶﻥ َﻋ ﹺﻦ َﺭ ﹾﻛ ﹺ‬ ‫ﻒ ﺍ ﹸﳌ ْ‬ ‫ﺨﻠﱠ ِ‬ ‫ﹶﻟ ْﻢ َﻳَﺘ َ‬

‫ﻚ ﻭﺗَـﺴَﺎ َﻫﻠﹸﻮﺍ ﻓِﻴـﻪِ‪ ،‬ﻭﺳَـ َﻤﺤُﻮﺍ‬ ‫ﺴ َ‬ ‫ﺨﻠﱡﻔﹸﻬُ ْﻢ َﻳ ْﻮ َﻡ َﺗ َﺮﻛﹸﻮﺍ َﻫﺬﹶﺍ ﺍﻟَﺘﻤَـ ﱡ‬ ‫ﻭﹺﺇﱠﻧﻤَﺎ َﺑﺪَﺃ َﺗ َ‬
‫ﺤَﺘﻞﱠ ﹶﺃ ﹾﺫﻫَـﺎَﻧﻬُ ْﻢ‪،‬‬ ‫ﺤﻀَﺎ َﺭ ِﺓ ﺍ َﻷ ْﺟَﻨﹺﺒﱠﻴ ِﺔ ﺃﹶﻥ َﺗ ْﺪﺧُ ﹶﻞ ِﺩﻳَﺎ َﺭ ُﻫﻢْ‪ ،‬ﻭِﻟ ﹾﻠ َﻤﻔﹶﺎﻫِﻴ ﹺﻢ ﺍﻟ َﻐ ْﺮﹺﺑﱠﻴ ِﺔ ﺃﹶﻥ َﺗ ْ‬ ‫ِﻟ ﹾﻠ َ‬
‫ﲔ َﺗﻘﹶﺎ َﻋﺴُﻮﺍ ﻋَـ ْﻦ َﺩ ْﻋ َﻮﺗِـﻪِ‪،‬‬ ‫ﺨﱠﻠﻮْﺍ َﻋ ﹺﻦ ﺍﻟ ِﻘﻴَﺎ َﺩ ِﺓ ﺍﻟ ِﻔ ﹾﻜ ﹺﺮﱠﻳ ِﺔ ﰲ ﺍ ِﻹﺳْﻼ ﹺﻡ ِﺣ َ‬ ‫ﻳﻮ َﻡ ﺃﹶﻥ َﺗ َ‬
‫ﺡ ﳍ ُﻢ‬ ‫ﺴَﺘ ﹾﺄﹺﻧﻔﹸﻮﺍ َﺣﻴَﺎ ﹰﺓ ﹺﺇﺳْﻼ ِﻣﱠﻴ ﹰﺔ َﺣﺘﱠﻰ ُﻳﺘَﺎ َ‬‫ﻭﹶﺃﺳَﺎﺅُﻭﺍ َﺗ ﹾﻄﺒﹺﻴﻖ ﹶﺃ ْﺣﻜﹶﺎ ِﻣ ِﻪ‪ .‬ﻓﻼ ُﺑﺪﱠ ِﻣ ْﻦ ﺃﹶﻥ َﻳ ْ‬
‫ﳊﻴَـﺎ ﹶﺓ ﺍ ِﻹﺳْـﻼ ِﻣﱠﻴ ﹶﺔ ﹺﺇﻻﱠ ﹺﺇﺫﹶﺍ َﺣ َﻤﻠﹸـﻮﺍ ﺍﻟـ َﺪ ْﻋ َﻮ ﹶﺓ‬ ‫ﺴَﺘ ﹾﺄﹺﻧﻔﹸﻮﺍ َﻫ ِﺬ ِﻩ ﺍ ﹶ‬ ‫ﺍﻟُﻨ ُﻬ َﻮﺽُ‪ ،‬ﻭﹶﻟ ْﻦ َﻳ ْ‬
‫ﺤ ْﻤ ﹺﻞ ِﻗَﻴﺎ َﺩ ِﺓ ﺍ ِﻹﺳْﻼ ﹺﻡ ﺍﻟ ِﻔ ﹾﻜ ﹺﺮﱠﻳﺔِ‪ ،‬ﻭﹶﺃ ْﻭ َﺟﺪُﻭﺍ ﹺﺑﻬَـ ِﺬ ِﻩ ﺍﻟـ َﺪ ْﻋ َﻮ ِﺓ َﺩ ْﻭﻟﹶـ ﹰﺔ‬ ‫ﺍ ِﻹﺳْﻼ ِﻣﱠﻴﺔﹶ‪ ،‬ﹺﺑ َ‬
‫ﺤ ْﻤ ﹺﻞ َﺩ ْﻋ َﻮ ِﺓ ﺍ ِﻹﺳْﻼ ﹺﻡ‪.‬‬ ‫ﺤ ِﻤﻞﹸ ﺍﻟ ِﻘﻴَﺎ َﺩ ﹶﺓ ﺍﻟ ِﻔ ﹾﻜ ﹺﺮﱠﻳ ﹶﺔ ﹺﺑ َ‬‫ﹺﺇﺳْﻼ ِﻣﱠﻴ ﹰﺔ َﺗ ْ‬
‫ﺤﹰﺎ ﹶﺃﻥﱠ َﺣ ْﻤ ﹶﻞ ﺍﻟ ِﻘﻴَﺎ َﺩ ِﺓ ﺍﻟ ِﻔ ﹾﻜ ﹺﺮﱠﻳ ِﺔ َﲝ ْﻤ ﹺﻞ ﺍﻟـ َﺪ ْﻋ َﻮ ِﺓ‬
‫ﺿَ‬‫ﺠﺐُ ﺃﹶﻥ َﻳﻜﹸﻮ ﹶﻥ ﻭَﺍ ِ‬ ‫ﻭَﻳ ﹺ‬
‫ﺼِﻠﺢُ‬ ‫ﺴِﻠ ِﻤﲔَ‪ ،‬ﹺﺇﱠﻧﻤَﺎ ﻫُ َﻮ َﻷﻥﱠ ﺍ ِﻹﺳْﻼ َﻡ َﻭ ْﺣ َﺪﻩُ ﻫُ َﻮ ﺍﱠﻟﺬِﻱ ﻳُـ ْ‬ ‫ﺍ ِﻹﺳْﻼ ِﻣﱠﻴ ِﺔ ِﻹْﻧﻬَﺎ ﹺ‬
‫ﺽ ﺍ ﹸﳌ ْ‬
‫ﺴِﻠﻤُﻮ ﹶﻥ ﹶﺃﻡ ﹶﻏﻴْـ ُﺮ ُﻫ ْﻢ‪.‬‬ ‫ﳊﻘِﻴ ِﻘﱠﻴ ﹶﺔ ﻻ َﺗﻜﹸﻮ ﹸﻥ ﹺﺇﻻﱠ ﹺﺑﻪِ‪َ ،‬ﺳﻮَﺍ ٌﺀ ﺍﳌﹸـ ْ‬ ‫ﻀ ﹶﺔ ﺍ ﹶ‬‫ﺍﻟﻌﺎﱂﹶ‪ ،‬ﻭ َﻷﻥﱠ ﺍﻟَﻨ ْﻬ َ‬
‫ﺤ َﻤ ﹶﻞ َﺩ ْﻋ َﻮﺓﹸ ﺍ ِﻹﺳْﻼ ﹺﻡ‪.‬‬‫ﺠﺐُ ﺃﹶﻥ ﺗُ ْ‬ ‫ﺱ َﻳ ﹺ‬‫ﻭ َﻋﻠﹶﻰ َﻫﺬﹶﺍ ﺍ َﻷﺳَﺎ ﹺ‬
‫ﺹ َﻋﻠﹶﻰ َﺣ ْﻤ ﹺﻞ َﻫ ِﺬ ِﻩ ﺍﻟ َﺪ ْﻋ َﻮ ِﺓ ِﻗﻴَﺎ َﺩ ﹰﺓ ِﻓ ﹾﻜ ﹺﺮﱠﻳ ﹰﺔ ِﻟﻠﹾﻌﺎ ﹺﱂ َﺗْﻨَﺒِﺜﻖُ‬
‫ﺤ َﺮ َ‬
‫ﺠﺐُ ﺃﹶﻥ ﻳُ ْ‬‫ﻭَﻳ ﹺ‬
‫َﻋْﻨﻬَﺎ ﺍﻟُﻨ ﹸﻈﻢُ‪ ،‬ﻭ َﻋﻠﹶﻰ َﻫ ِﺬ ِﻩ ﺍﻟ ِﻘﻴَﺎ َﺩ ِﺓ ﺍﻟ ِﻔ ﹾﻜ ﹺﺮﱠﻳ ِﺔ ُﺗْﺒﻨَﻰ َﺟﻤِﻴ ُﻊ ﺍ َﻷ ﹾﻓﻜﹶﺎﺭﹺ‪ ،‬ﻭﻣـﻦ ﻫَـ ِﺬ ِﻩ‬
‫ﳊﻴَﺎ ِﺓ ﺩُﻭ ﹶﻥ ِﺍ ْﺳِﺘﹾﺜﻨَﺎ ٍﺀ‪.‬‬
‫ﺍ َﻷ ﹾﻓﻜﹶﺎ ﹺﺭ َﺗْﻨَﺒِﺜﻖُ ﲨﻴ ُﻊ ﺍ ﹶﳌﻔﹶﺎﻫِﻴ ﹺﻢ ﺍﱠﻟﺘِﻲ ُﺗ َﺆﺛﱢ ُﺮ ﰲ ﹺﻭ ْﺟ َﻬ ِﺔ ﺍﻟَﻨ ﹶﻈ ﹺﺮ ﰲ ﺍ ﹶ‬
‫ﺖ ﻣِﻦ ﹶﻗْﺒﻞﹸ‪ ،‬ﻭُﻳﺴَﺎ ُﺭ ﹺﺑﻬَـﺎ‬
‫ﺤ َﻤﻞﹸ ﺍﻟ َﺪ ْﻋ َﻮﺓﹸ ﺍ ِﻹﺳْﻼ ِﻣﻴﱠ ﹸﺔ ﺍﻟَﻴ ْﻮ َﻡ ﹶﻛﻤَﺎ ﺣُ ِﻤﹶﻠ ْ‬
‫ﻭﺗُ ْ‬
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 ‫ﻚ ﺍﻟ ﹶﻄﺮﹺﻳﻘﹶـ ِﺔ ﰲ ﹸﻛﱢﻠﻴَﺎِﺗﻬَـﺎ‬ ‫ﷲ ‪ ‬ﺩُﻭ ﹶﻥ َﺣْﻴ ِﺪ ﹶﻗْﻴ ِﺪ َﺷ ْﻌ َﺮ ٍﺓ َﻋ ْﻦ ِﺗ ﹾﻠ َ‬ ‫ﺍ ﹾﻗِﺘﺪَﺍ ًﺀ ﹺﺑ َﺮﺳُﻮ ﹺﻝ ﺍ ِ‬
‫ﻱ ﺣِـﺴَﺎﺏﹴ‪َ ،‬ﻷﻥﱠ ﺍﻟﱠـﺬِﻱ‬ ‫ﻑ ﺍﻟ ُﻌﺼُﻮ ﹺﺭ ﹶﺃ ﱡ‬ ‫ﺐ ﻻ ْﺧﺘِﻼ ِ‬ ‫ﺴ َ‬‫ﺤَ‬‫ﻭ ُﺟ ْﺰِﺋﻴﱠﺎِﺗ َﻬﺎ‪ ،‬ﻭﺩُﻭ ﹶﻥ ﺃﹶﻥ ﻳُ ْ‬
‫ﺨَﺘﻠِـﻒْ‪،‬‬ ‫ﳉ ْﻮ َﻫﺮُ ﻭﺍ ﹶﳌ ْﻌَﻨﻰ ﹶﻓﻬُ َﻮ ﻫُ َﻮ ﹶﻟ ْﻢ َﻳ ْ‬ ‫ﻒ ﻫُ َﻮ ﺍﻟ َﻮﺳَﺎِﺋﻞﹸ ﻭﺍ َﻷ ْﺷﻜﹶﺎﻝﹸ‪ ،‬ﻭﹶﺃﻣﱠﺎ ﺍ ﹶ‬ ‫ﺍ ْﺧَﺘﹶﻠ َ‬
‫ﺏ ﻭﺍ َﻷ ﹾﻗ ﹶﻄﺎ ُﺭ‪.‬‬ ‫ﺸﻌُﻮ ُ‬ ‫ﺖ ﺍﻟ ُ‬ ‫ﺖ ﺍﻟ ُﻌﺼُﻮﺭُ‪ ،‬ﻭﺍ ْﺧَﺘﹶﻠ ﹶﻔ ِ‬ ‫ﺨَﺘِﻠﻒَ‪َ ،‬ﻣ ْﻬﻤَﺎ َﺗﻌَﺎﹶﻗَﺒ ِ‬ ‫ﻭﹶﻟ ْﻦ َﻳ ْ‬
‫ﺼﺮَﺍ َﺣ ﹶﺔ ﻭﺍﳉﹸـ ْﺮﹶﺃﺓﹶ‪،‬‬ ‫ﻚ ﹶﻓﹺﺈﻥﱠ َﺣ ْﻤ ﹶﻞ ﺍﻟ َﺪ ْﻋ َﻮ ِﺓ ﺍ ِﻹﺳْﻼ ِﻣﱠﻴ ِﺔ َﻳ ﹾﻘَﺘﻀِﻲ ﺍﻟـ َ‬ ‫ﻭِﻟ ﹶﺬِﻟ َ‬
‫ﻱ ﹸﻛﻞﱢ ﻣﺎ ﻳُﺨﺎِﻟﻒُ ﺍﻟ ِﻔ ﹾﻜ َﺮ ﹶﺓ ﻭﺍﻟ ﹶﻄﺮﹺﻳ ﹶﻘﺔﹶ‪ ،‬ﻭ ُﻣﺠَﺎَﺑ َﻬَﺘﻪُ ِﻟَﺒﻴَـﺎ ِﻥ‬ ‫ﺤ ﱢﺪ َ‬‫ﻭﺍﻟﻘﹸ ﱠﻮ ﹶﺓ ﻭﺍﻟ ِﻔ ﹾﻜﺮَ‪ ،‬ﻭَﺗ َ‬
‫ﻉ‪.‬‬
‫ﺾ ﺍﻟَﻨ ﹶﻈ ﹺﺮ َﻋ ﹺﻦ ﺍﻟَﻨﺘَﺎِﺋﺞﹺ‪ ،‬ﻭ َﻋ ﹺﻦ ﺍ َﻷ ْﻭﺿَﺎ ﹺ‬ ‫َﺯْﻳ ِﻔﻪِ‪ ،‬ﹺﺑ َﻐ ﱢ‬
‫ﺴﻴَﺎ َﺩﺓﹸ ﺍﳌﹸ ﹾﻄﹶﻠ ﹶﻘﺔﹸ ِﻟ ﹾﻠ َﻤْﺒﺪَﺃ‬
‫ﻭَﻳ ﹾﻘَﺘﻀِﻲ َﺣ ْﻤﻞﹸ ﺍﻟ َﺪ ْﻋ َﻮ ِﺓ ﺍ ِﻹﺳْﻼ ِﻣﱠﻴ ِﺔ ﺃﹶﻥ َﺗﻜﹸﻮ ﹶﻥ ﺍﻟ ِ‬
‫ﺐ ﹶﺃ ْﻡ ﺧَﺎﹶﻟ ﹶﻔ ُﻬﻢْ‪ ،‬ﻭَﺗ َﻤﺸﱠﻰ‬ ‫ﺸ ْﻌ ﹺ‬‫ﺾ ﺍﻟَﻨ ﹶﻈ ﹺﺮ َﻋﻤﱠﺎ ﹺﺇﺫﹶﺍ ﻭَﺍﹶﻓ َﻖ ﺟُ ْﻤﻬُ َﻮ َﺭ ﺍﻟ َ‬ ‫ﺍ ِﻹﺳْﻼﻣﻲﱢ‪ ،‬ﹺﺑ َﻐ ﱢ‬
‫ﺱ ﹶﺃ ْﻡ َﺭﹶﻓﻀُﻮ ُﻩ ﻭﻗﹶﺎ َﻭﻣُﻮ ُﻩ‪ .‬ﹶﻓﺤَﺎ ِﻣﻞﹸ‬ ‫ﻀﻬَﺎ‪ ،‬ﻭﹶﻗﹺﺒ ﹶﻞ ﹺﺑ ِﻪ ﺍﻟﻨَﺎ ُ‬ ‫ﺱ ﹶﺃ ْﻡ ﻧَﺎﹶﻗ َ‬
‫ﺕ ﺍﻟﻨﺎ ﹺ‬ ‫َﻣ َﻊ ﻋﺎﺩﺍ ِ‬
‫ﺐ ﻭﻻ ُﻳﺪَﺍ ِﻫُﻨﻪُ‪ ،‬ﻭﻻ ُﻳﺪَﺍﺟﹺﻲ ﻣِﻦ ﹺﺑَﻴ ِﺪ ِﻫﻢُ ﺍ ُﻷﻣُﻮ ُﺭ ﻭﻻ‬ ‫ﺸ ْﻌ َ‬
‫ﺍﻟ َﺪ ْﻋ َﻮ ِﺓ ﻻ َﻳَﺘ َﻤﻠﱠﻖُ ﺍﻟ َ‬
‫ﺱ ﹺﺇﻳﱠﺎ ُﻩ‬
‫ﺐ ِﻟ ﹸﻘﺒُﻮ ﹺﻝ ﺍﻟﻨَﺎ ﹺ‬ ‫ﺱ ﻭَﺗﻘﹶﺎﻟِﻴ ِﺪ ِﻫﻢْ‪ ،‬ﻭﻻ َﻳﺤْﺴ ُ‬ ‫ﺕ ﺍﻟﻨﺎ ﹺ‬ ‫ُﻳﺠَﺎ ِﻣﻠﹸﻬُ ْﻢ‪ .‬ﻭﻻ َﻳ ْﻌَﺒﺄﹸ ﺑﹺﻌﺎﺩﺍ ِ‬
‫ﺡ ﺑﺎ ﹶﳌ ْﺒ َﺪِﺃ َﻭ ْﺣ َﺪﻩُ‪،‬‬ ‫ﺼﺮﱢ ُ‬
‫ﺴﻚُ ﺑﺎ ﹶﳌْﺒ َﺪِﺃ َﻭ ْﺣ َﺪﻩُ‪ ،‬ﻭُﻳ َ‬ ‫ﻱ ِﺣﺴَﺎﺏﹴ‪َ ،‬ﺑ ﹾﻞ َﻳَﺘ َﻤ ﱠ‬ ‫ﻀ ﹺﻬ ْﻢ ﹶﻟﻪُ ﹶﺃ ﱠ‬
‫ﹶﺃ ْﻭ َﺭ ﹾﻓ ِ‬
‫ﺏ‬‫ﺻﺤَﺎ ﹺ‬ ‫ﻱ َﺷ ْﻲ ٍﺀ ِﺳﻮَﻯ ﺍ ﹶﳌْﺒ َﺪِﺃ‪ .‬ﻭﻻ ُﻳﻘﹶﺎ ﹸﻝ َﻷ ْ‬ ‫ﺏ ﹶﺃ ﱠ‬ ‫ﳊﺴَﺎ ﹺ‬ ‫ﺩُﻭ ﹶﻥ ﹶﺃ ﹾﻥ ﻳُ ْﺪ ِﺧ ﹶﻞ ﰲ ﺍ ِ‬
‫ﺴﻜﹸﻮﺍ ﹺﺑ َﻤْﺒ َﺪِﺋ ﹸﻜﻢْ‪َ ،‬ﺑ ﹾﻞ ﻳُ ْﺪ َﻋ ْﻮ ﹶﻥ ﺑﹺﻼ ﹺﺇ ﹾﻛﺮَﺍ ٍﻩ ﺇﹺﱃ ﺍ ﹶﳌْﺒ َﺪِﺃ ِﻟَﻴ ْﻌَﺘﹺﻨﻘﹸﻮﻩُ‪،‬‬ ‫ﺉ ﺍ ُﻷ ْﺧﺮَﻯ َﺗ َﻤ ﱠ‬ ‫ﺍ ﹶﳌﺒَﺎ ِﺩ ﹺ‬
‫ﺪﻩُ‪uθèδ  :‬‬ ‫َﻷﻥﱠ ﺍﻟ َﺪ ْﻋ َﻮ ﹶﺓ َﺗ ﹾﻘَﺘﻀِﻲ ﹶﺃ ﹾﻥ ﻻ َﻳﻜﹸﻮ ﹶﻥ ﹶﻏْﻴ ُﺮﻩُ‪ ،‬ﻭﹶﺃ ﹾﻥ َﺗﻜﹸﻮ ﹶﻥ ﺍﻟﺴِﻴﺎ َﺩﺓﹸ ﹶﻟﻪُ َﻭ ْﺣ َ‬
‫‪öθs9uρ ⎯Ï&Íj#à2 Ç⎯ƒÏe$!$# ’n?tã …çνuÎγøàã‹Ï9 Èd,ysø9$# È⎦⎪ÏŠuρ 3“y‰ßγø9$$Î/ …ã&s!θß™u‘ Ÿ≅y™ö‘r& ü”Ï%©!$#‬‬

‫‪.šχθä.Îô³ßϑø9$# oνÍŸ2‬‬
‫ﳊ ﱢﻖ‬ ‫ﷲ ‪ ‬ﺟَﺎ َﺀ ﹺﺇﻟﹶﻰ ﺍﻟﻌَﺎﹶﻟ ﹺﻢ ﹺﺑ ﹺﺮﺳَﺎﹶﻟِﺘ ِﻪ ﻣَُﺘ َ‬
‫ﺤ ﱢﺪَﻳﹰﺎ ﺳَﺎِﻓ َﺮﹰﺍ ﻣُ ْﺆ ِﻣَﻨﹰﺎ ﺑـﺎ ﹶ‬ ‫ﹶﻓ َﺮﺳُﻮ ﹸﻝ ﺍ ِ‬
‫ﺏ َﻋﻠﹶـﻰ ﺍ َﻷ ْﺣﻤَـ ﹺﺮ‬ ‫ﺤﺪﱠﻯ ﺍﻟ ُﺪْﻧﻴَﺎ ﹺﺑﹶﺄ ﹾﻛ َﻤِﻠﻬَﺎ‪ ،‬ﻭﻳُ ْﻌِﻠﻦُ ﺍﳊﹶـ ْﺮ َ‬ ‫ﺍﱠﻟﺬِﻱ َﻳ ْﺪﻋُﻮ ﹺﺇﹶﻟْﻴﻪِ‪َ ،‬ﻳَﺘ َ‬
‫ﺕ ﹶﺃ ْﻭ َﺗﻘﹶﺎﻟِﻴـﺪَ‪ ،‬ﹶﺃ ْﻭ‬ ‫ﺏ ِﻟﻌَـﺎﺩَﺍ ٍ‬ ‫ﻱ ِﺣﺴَﺎ ﹴ‬ ‫ﺐ ﹶﺃ ﱠ‬ ‫ﻭﺍ َﻷ ْﺳ َﻮ ِﺩ ِﻣ َﻦ ﺍﻟﻨﺎﺱﹺ‪ ،‬ﺩُﻭ ﹶﻥ ﹶﺃ ﹾﻥ َﻳﺤْﺴ َ‬
‫ﻱ َﺷ ْﻲ ٍﺀ ِﺳﻮَﻯ ﹺﺭﺳَـﺎﹶﻟ ِﺔ‬ ‫ﺖ ﹺﺇﻟﹶﻰ ﹶﺃ ﱢ‬ ‫ﹶﺃ ْﺩﻳَﺎ ٍﻥ ﹶﺃ ْﻭ َﻋ ﹶﻘﺎِﺋﺪَ‪ ،‬ﹶﺃ ْﻭ ُﺣﻜﱠﺎ ﹴﻡ ﹶﺃ ْﻭ ُﺳ َﻮﹶﻗﺔٍ‪ ،‬ﻭﱂ َﻳ ﹾﻠَﺘ ِﻔ ْ‬
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 ‫ﺸﹰﺎ ﹺﺑ ِﺬ ﹾﻛ ﹺﺮ ﺁِﻟ َﻬِﺘ ﹺﻬ ْﻢ ﻭﻋَﺎَﺑﻬَﺎ‪ ،‬ﻭَﺗﺤَـﺪﱠﺍﻫُ ْﻢ ﰲ ﻣُ ْﻌَﺘﻘﹶـﺪَﺍِﺗ ﹺﻬ ْﻢ‬ ‫ﺍ ِﻹﺳْﻼﻡﹺ‪ ،‬ﹶﻓ ﹶﻘ ْﺪ ﺑَﺎ َﺩﹶﺃ ﻗﹸ َﺮْﻳ َ‬
‫ﺡ ِﻋْﻨ َﺪﻩُ ِﺳﻮَﻯ‬ ‫ﲔ ﹶﻟﻪُ‪ ،‬ﻭﻻ ﺳِﻼ َ‬ ‫ﻭ َﺳﻔﱠ َﻬﻬَﺎ‪ ،‬ﻭﻫُ َﻮ ﹶﻓ ْﺮ ٌﺩ ﹶﺃ ْﻋ َﺰﻝﹸ‪ ،‬ﻻ ﻋُ ﱠﺪ ﹶﺓ َﻣ َﻌﻪُ‪ ،‬ﻭﻻ ﻣُ ِﻌ َ‬
‫ﺏ ﻭَﺗﻘﹶﺎﻟِﻴـ ِﺪ ِﻫﻢْ‪،‬‬ ‫ﺕ ﺍﻟ َﻌ َﺮ ﹺ‬ ‫ﹺﺇﳝَﺎﹺﻧ ِﻪ ﺍﻟ َﻌﻤِﻴ ﹺﻖ ﺑﺎ ِﻹﺳْﻼ ﹺﻡ ﺍﱠﻟﺬِﻱ َﻳ ْﺪﻋُﻮ ﹺﺇﹶﻟْﻴ ِﻪ‪ .‬ﻭ ﹾﱂ َﻳ ﹾﺄَﺑ ْﻪ ﹺﺑﻌَﺎﺩﺍ ِ‬
‫ﻭﻻ ﹺﺑﹶﺄ ْﺩﻳَﺎﹺﻧ ﹺﻬ ْﻢ ﻭ َﻋﻘﹶﺎِﺋ ِﺪ ِﻫﻢْ‪ ،‬ﻭ ﹾﱂ ُﻳﺠَﺎ ِﻣ ﹾﻠ ُﻬ ْﻢ ﹺﺑﻬَﺎ‪َ ،‬ﻭﹶﻟ ْﻢ ُﻳﺮَﺍ ِﻋ ﹺﻬ ْﻢ ﰲ َﺷ ﹾﺄﹺﻧﻬَﺎ‪.‬‬
‫ﺤ ﱢﺪَﻳﹰﺎ ﹸﻛ ﱠﻞ ﺷَـ ْﻲ ٍﺀ‪:‬‬ ‫ﻚ َﻳﻜﹸﻮ ﹸﻥ ﺣﺎ ِﻣﻞﹸ ﺍﻟ َﺪ ْﻋ َﻮ ِﺓ ﺍ ِﻹﺳْﻼ ِﻣﱠﻴ ِﺔ ﺳَﺎِﻓ َﺮﹰﺍ ﻣَُﺘ َ‬ ‫ﻭﻛ ﹶﺬِﻟ َ‬
‫ﺤ ﱢﺪَﻳﹰﺎ َﺣﺘﱠﻰ‬ ‫ﺴﻘِﻴ َﻤ ﹶﺔ ﻭﺍ ﹶﳌﻔﹶﺎﻫِﻴ َﻢ ﺍ ﹶﳌ ْﻐﻠﹸﻮ ﹶﻃﺔﹶ‪ ،‬ﻣَُﺘ َ‬‫ﺕ ﻭﺍﻟﺘﻘﺎﻟﻴ َﺪ ﻭﺍ َﻷ ﹾﻓﻜﹶﺎ َﺭ ﺍﻟ َ‬ ‫ﺤ ﱢﺪَﻳﹰﺎ ﺍﻟﻌﺎﺩﺍ ِ‬ ‫ﻣَُﺘ َ‬
‫ﺤ ﱢﺪَﻳﹰﺎ ﺍﻟﻌَﻘﺎِﺋ َﺪ ﻭﺍ َﻷ ْﺩﻳَﺎﻥﹶ‪،‬‬ ‫ﺼﺪﱠﻯ ِﻟ ِﻜﻔﹶﺎ ِﺣﻪِ‪ ،‬ﻣَُﺘ َ‬ ‫ﻱ ﺍﻟﻌﺎ ﱠﻡ ﹺﺇﺫﹶﺍ ﹶﻛﺎ ﹶﻥ ﺧﺎ ِﻃﹶﺌﺎﹰ‪ ،‬ﻭﻟ ْﻮ َﺗ َ‬ ‫ﺍﻟﺮﹾﺃ َ‬
‫ﺐ ﹶﺃ ْﻫِﻠﻬَﺎ‪ ،‬ﻭَﻧ ﹾﻘ َﻤ ِﺔ ﺍﳉﺎﻣِﺪﻳ َﻦ َﻋﻠﹶﻰ ﺿَﻼِﻟﻬَﺎ‪.‬‬ ‫ﺼ ﹺ‬ ‫ﺽ ِﻟَﺘ َﻌ ﱡ‬‫ﻭﻟ ْﻮ َﺗ َﻌ ﱠﺮ َ‬
‫ﺹ َﻋﻠﹶﻰ َﺗْﻨﻔِﻴ ِﺬ ﹶﺃ ْﺣﻜﹶﺎ ﹺﻡ ﺍ ِﻹﺳْﻼ ﹺﻡ‬ ‫ﳊ ْﺮ َ‬ ‫ﻭ َﺣ ْﻤﻞﹸ ﺍﻟ َﺪ ْﻋ َﻮ ِﺓ ﺍ ِﻹﺳْﻼ ِﻣﱠﻴ ِﺔ َﻳ ﹾﻘَﺘﻀِﻲ ﺍ ِ‬
‫ﻱ َﺷ ْﻲ ٍﺀ َﻣ ْﻬﻤَﺎ ﹶﻗﻞﱠ‪ ،‬ﻭﺣَﺎ ِﻣﻞﹸ ﺍﻟ َﺪ ْﻋ َﻮ ِﺓ ﻻ َﻳ ﹾﻘَﺒﻞﹸ‬ ‫َﺗْﻨﻔِﻴﺬﹰﺍ ﻛﺎ ِﻣﻼﹰ‪ ،‬ﻭ َﻋﺪَﻡ ﺍﻟَﺘﺴَﺎﻫُ ﹺﻞ ﰲ ﹶﺃ ﱠ‬
‫ﻂ ﻭﻻ ﺍﻟَﺘ ﹾﺄﺟﹺﻴﻞﹶ‪ ،‬ﻭﹺﺇﻧﱠﻤﺎ َﻳ ﹾﺄﺧُـ ﹸﺬ ﺍ َﻷﻣْـ َﺮ‬ ‫ﺍ ﹸﳌﻬَﺎ َﺩَﻧ ﹶﺔ ﻭﻻ ﺍﻟَﺘﺴَﺎ ُﻫﻞﹶ‪ ،‬ﻭﻻ َﻳ ﹾﻘَﺒﻞﹸ ﺍﻟَﺘ ﹾﻔﺮﹺﻳ ﹶ‬
‫ﷲ ‪ ‬ﹶﻟ ْﻢ َﻳ ﹾﻘَﺒ ﹾﻞ‬ ‫ﳊ ﱢﻖ َﺷﻔِﻴ َﻌﹰﺎ‪ ،‬ﻓ َﺮﺳُﻮ ﹸﻝ ﺍ ِ‬ ‫ﺴﻤُﻪُ ﻋﺎ ﹺﺟﻼﹰ‪ ،‬ﻭﻻ َﻳ ﹾﻘَﺒﻞﹸ ﰲ ﺍ ﹶ‬ ‫ﺤِ‬ ‫ﻛﺎ ِﻣﻼﹰ‪ ،‬ﻭَﻳ ْ‬
‫ﲔ ﻻ َﻳ ْﻬ ِﺪﻣُـﻪُ‪ ،‬ﻭﹶﺃ ﹾﻥ‬ ‫ﺙ ﺳـﻨ َ‬ ‫ﺕ ﺛﻼ ﹶ‬ ‫ﺻَﻨ َﻤﻬُﻢُ ﺍﻟﻼ َ‬ ‫ﻉ ﹶﻟ ُﻬ ْﻢ َ‬ ‫ﻒ ﹶﺃ ﹾﻥ َﻳ َﺪ َ‬ ‫ِﻣ َﻦ َﻭ ﹾﻓ ِﺪ ﹶﺛﻘِﻴ ٍ‬
‫ﺕ‬ ‫ﻉ ﺍﻟـﻼ َ‬ ‫ﻳُﻌ ِﻔﻴَﻬ ْﻢ ِﻣ َﻦ ﺍﻟﺼَﻼ ِﺓ َﻋﻠﹶﻰ ﹶﺃ ﹾﻥ َﻳ ْﺪﺧُﻠﹸﻮﺍ ﰲ ﺍ ِﻹﺳْﻼﻡَ‪َ ،‬ﻭﹶﻟ ْﻢ َﻳ ﹾﻘَﺒ ﹾﻞ ﹶﺃ ﹾﻥ َﻳ َﺪ َ‬
‫ﻚ ﹸﻛ ﱠﻞ ﺍ ِﻹﺑَﺎﺀِ‪ ،‬ﻭﻛﹶﺎ ﹶﻥ ﺇﹺﺑﺎﺅُﻩُ ﺣﺎﺳِﻤﹰﺎ ﻻ‬ ‫ﲔ ﹶﺃ ْﻭ ﺷﻬﺮﹰﺍ ﻛﻤﺎ ﹶﻃﹶﻠﺒُﻮﺍ‪َ ،‬ﺑ ﹾﻞ ﹶﺃﺑَﻰ ﹶﺫِﻟ َ‬ ‫ﺳﻨﺘ ﹺ‬
‫ﺠ ﹶﺔ‬ ‫َﺗ َﺮ ﱡﺩ َﺩ ﻓِﻴ ِﻪ ﻭﻻ ﻫﻮَﺍﺩﺓﹶ‪َ ،‬ﻷﻥﱠ ﺍ ِﻹْﻧﺴَﺎ ﹶﻥ ﹺﺇﻣﱠﺎ ﹶﺃ ﹾﻥ ﻳُ ْﺆ ِﻣ َﻦ ﻭﺇﻣﺎ ﺃﻥ ﻻ ُﻳ ْﺆ ِﻣﻦَ‪َ ،‬ﻷﻥﱠ ﺍﻟَﻨﺘِﻴ َ‬
‫ﺻَﻨ َﻤﻬُﻢُ ﺍﻟﻼﺕَ‪،‬‬ ‫ﳉﻨﱠ ﹸﺔ ﹶﺃ ْﻭ ﺍﻟﻨﺎﺭُ‪ ،‬ﻭﹶﻟ ِﻜﱠﻨﻪُ َﻋﹶﻠْﻴ ِﻪ ﺍﻟﺴَﻼ ُﻡ ﹶﻗﹺﺒ ﹶﻞ ﹶﺃ ﹾﻥ ﻻ َﻳ ْﻬ ِﺪﻣُﻮﺍ ُﻫ ْﻢ َ‬ ‫ﹺﺇﻣﱠﺎ ﺍ ﹶ‬
‫ﻭ َﻭﻛﱠ ﹶﻞ ﹺﺑ ِﻪ ﹶﺃﺑُﺎ ُﺳ ﹾﻔﻴَﺎ ﹶﻥ ﻭﺍﳌﹸ ِﻐْﻴ َﺮ ﹶﺓ ﹺﺑ َﻦ ﺷُ ْﻌَﺒ ﹶﺔ ﹶﺃ ﹾﻥ َﻳ ْﻬ ِﺪﻣَﺎ ُﻩ‪َ .‬ﻧ َﻌ ْﻢ ﹶﻟ ْﻢ َﻳ ﹾﻘَﺒ ﹾﻞ ﺇ ﱠﻻ ﺍﻟ َﻌﻘِﻴـ َﺪ ﹶﺓ‬
‫ﺸ ﹾﻜﻞﹸ ﹶﻓ ﹶﻘ ْﺪ ﹶﻗﹺﺒﹶﻠﻬُﻤَﺎ‪َ ،‬ﻷﱠﻧ ُﻬﻤَﺎ ﻻ‬ ‫ﺍﻟﻜﺎ ِﻣﹶﻠﺔﹶ‪ ،‬ﻭﺍﻟَﺘْﻨﻔِﻴ ﹶﺬ ﺍﱠﻟﺬِﻱ َﺗ ﹾﻘَﺘﻀِﻴﻪِ‪ ،‬ﹶﺃﻣﱠﺎ ﺍﻟ َﻮﺳِﻴﹶﻠﺔﹸ ﻭﺍﻟ َ‬
‫ﺹ َﻋﻠﹶﻰ‬ ‫ﻚ ﻻ ُﺑﺪﱠ ﻟﻠﺪَﻋ َﻮ ِﺓ ﺍﻹِﺳﻼ ِﻣﱠﻴ ِﺔ ﻣِﻦ ِﺣ ْﺮ ﹴ‬ ‫َﻳﱠﺘﺼِﻼ ِﻥ َﲝﻘِﻴ ﹶﻘ ِﺔ َﻫ ِﺬ ِﻩ ﺍﻟ َﻌﻘِﻴ َﺪﺓِ‪ ،‬ﻭﻟ ﹶﺬِﻟ َ‬
‫ﻱ ﺗَـﺴَﺎﻣُ ﹴﺢ ﰲ‬ ‫ﺹ َﻋﻠﹶﻰ ﹶﻛﻤَﺎ ﹺﻝ َﺗْﻨﻔِﻴ ِﺬﻫَﺎ‪ ،‬ﺩُﻭ ﹶﻥ ﹶﺃ ﱢ‬ ‫َﺑﻘﹶﺎ ِﺀ ﹶﻛﻤَﺎ ﹺﻝ ﺍﻟ ِﻔ ﹾﻜ َﺮﺓِ‪ ،‬ﻭ ِﻣ ْﻦ ِﺣ ْﺮ ﹴ‬
‫ﺴَﺘ ْﻌ ِﻤ ﹶﻞ ِﻣ َﻦ ﺍﻟ َﻮﺳَﺎِﺋ ﹺﻞ ﻣﺎ َﺗﺸَﺎ ُﺀ‪.‬‬ ‫ﻀ ُﲑﻫَﺎ ﹶﺃ ﹾﻥ َﺗ ْ‬ ‫ﺍﻟ ِﻔ ﹾﻜ َﺮ ِﺓ ﹶﺃ ْﻭ ﺍﻟ ﹶﻄﺮﹺﻳ ﹶﻘﺔِ‪ ،‬ﻭﻻ َﻳ ِ‬
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 ‫ﻭ َﺣ ْﻤﻞﹸ ﺍﻟ َﺪ ْﻋ َﻮ ِﺓ ﺍ ِﻹﺳْﻼ ِﻣﱠﻴ ِﺔ َﻳ ﹾﻘﻀِﻲ ﹶﺃ ﹾﻥ َﻳﻜﹸﻮ ﹶﻥ ﹸﻛﻞﱡ َﻋ َﻤ ﹴﻞ ِﻣ ْﻦ ﹶﺃ ْﻋﻤَﺎِﻟﻬَﺎ ِﻣ ْﻦ‬
‫ﺼ ﱠﻮﺭُ َﻫ ِﺬ ِﻩ ﺍﻟﻐﺎﻳـﺔﹶ‪،‬‬ ‫ﹶﺃ ْﺟ ﹺﻞ ﻏﹶﺎَﻳ ٍﺔ ُﻣ َﻌﱠﻴَﻨﺔٍ‪ ،‬ﻭَﻳ ﹾﻘَﺘﻀِﻲ ﺑﹶﺄ ﹾﻥ َﻳ ﹶﻈﻞﱠ ﺣَﺎ ِﻣﻞﹸ ﺍﻟ َﺪ ْﻋ َﻮ ِﺓ ﺩﺍﺋِﻤﹰﺎ َﻳَﺘ َ‬
‫ﻚ‬ ‫ﺤﻘِﻴ ﹺﻖ ﺍﻟﻐﺎﻳ ِﺔ‪ .‬ﻭﻟ ﹶﺬِﻟ َ‬ ‫ﻭَﻳ ْﻌ َﻤﻞﹸ ﺩﺍﺋِﻤﹰﺎ ﻟﻠ ُﻮﺻُﻮ ﹺﻝ ﹺﺇﹶﻟْﻴﻬﺎ‪ ،‬ﻭَﻳ ْﺪﹶﺃﺏُ َﺩﹶﺃَﺑﹰﺎ ﻻ ﺭﺍﺣ ﹶﺔ ﻓِﻴ ِﻪ ﻟَﺘ ْ‬
‫ﺴ ﹶﻔ ﹰﺔ ﺧَﻴﺎِﻟﻴﱠـ ﹰﺔ ُﻣﺨَـ ﱢﺪ َﺭﺓﹰ‪ ،‬ﻭﻻ‬ ‫ﺠﺪُﻩُ ﻻ َﻳ ْﺮﺿَﻰ ﺑﺎﻟ ِﻔ ﹾﻜ ﹺﺮ ﺩُﻭ ﹶﻥ ﺍﻟ َﻌ َﻤﻞﹺ‪ ،‬ﻭَﻳ ْﻌَﺘﹺﺒﺮُﻩُ ﹶﻓ ﹾﻠ َ‬ ‫َﺗ ﹺ‬
‫َﻳ ْﺮﺿَﻰ ﺑﺎﻟﻔﻜ ﹺﺮ ﻭﺍﻟ َﻌ َﻤ ﹺﻞ ﻟ َﻐْﻴ ﹺﺮ ﻏﹶﺎَﻳﺔٍ‪ ،‬ﻭَﻳ ْﻌَﺘﹺﺒﺮُﻩُ ﺣَﺮﻛﱠ ﹰﺔ ﹶﻟ ْﻮﹶﻟﹺﺒﻴﱠـ ﹰﺔ َﺗْﻨَﺘﻬﹺـﻲ ﺑـﺎﳉﹸﻤﻮ ِﺩ‬
‫ﺼﺮﱡ َﻋﻠﹶﻰ ِﺍ ﹾﻗِﺘﺮَﺍ ِﻥ ﺍﻟ ِﻔ ﹾﻜ ﹺﺮ ﺑﺎﻟ َﻌ َﻤﻞﹺ‪ ،‬ﻭ َﻋﻠﹶﻰ َﺟ ْﻌ ﹺﻞ ﺍﻟ ِﻔ ﹾﻜ ﹺﺮ ﻭﺍﻟ َﻌ َﻤ ﹺﻞ َﻣﻌَـﹰﺎ‬ ‫ﺱ‪َ ،‬ﺑ ﹾﻞ ُﻳ ِ‬ ‫ﻭﺍﻟَﻴ ﹾﺄ ﹺ‬
‫ﺤ ﱢﻘ ﹸﻘﻬَﺎ َﻋ َﻤِﻠﱠﻴﹰﺎ ﻭُﻳْﺒ ﹺﺮ ُﺯﻫَﺎ ﻟﻠ ُﻮﺟُﻮ ِﺩ‪ .‬ﻓﺎﻟ َﺮﺳُﻮ ﹸﻝ َﻋﹶﻠْﻴ ِﻪ ﺍﻟﺴَﻼ ُﻡ َﺣﻤَـ ﹶﻞ‬ ‫ِﻣ ْﻦ ﹶﺃ ْﺟ ﹺﻞ ﻏﹶﺎَﻳ ٍﺔ ُﻳ َ‬
‫ﺤﻘﱢ ُﻖ َﺟ ْﻌ ﹶﻞ ﺍ ِﻹﺳْﻼ ﹺﻡ‬ ‫ﺠَﺘ َﻤ َﻊ َﻣﻜﱠ ﹶﺔ ﻻ ُﻳ َ‬ ‫ﺍﻟ ِﻘﻴَﺎ َﺩ ﹶﺓ ﺍﻟ ِﻔ ﹾﻜ ﹺﺮﱠﻳ ﹶﺔ ﰲ َﻣ ﱠﻜﺔﹶ‪َ ،‬ﺣﺘﱠﻰ ﹺﺇﺫﹶﺍ َﻭ َﺟ َﺪ ﻣُ ْ‬
‫ﺠَﺘ َﻤ َﻊ ﺍ ﹶﳌﺪِﻳَﻨﺔِ‪ ،‬ﹸﺛﻢﱠ ﹶﺃ ْﻭﺟَـ َﺪ ﺍﻟ َﺪ ْﻭﻟﹶـﺔﹶ‪ ،‬ﻭ ﹶﻃﺒﱠـ َﻖ‬ ‫ﺠَﺘ َﻤ ﹺﻊ ﻳُ ْﻌ َﻤﻞﹸ ﹺﺑﻪِ‪َ ،‬ﻫﱠﻴﹶﺄ ﻣُ ْ‬ ‫ﹺﻧﻈﹶﺎﻣﹰﺎ ﻟﻠﻤُ ْ‬
‫ﺴ َﲑ ﰲ ﺍﻟ ﹶﻄﺮﹺﻳ ﹺﻖ ﺍﱠﻟﺘِﻲ‬ ‫ﺤ ِﻤﹶﻠﻪُ ِﻣ ْﻦ َﺑ ْﻌ ِﺪﻩِ‪ ،‬ﻭَﺗ ِ‬ ‫ﺍ ِﻹﺳْﻼﻡَ‪ ،‬ﻭ َﺣ َﻤ ﹶﻞ ﹺﺭﺳَﺎﹶﻟَﺘﻪُ‪ ،‬ﻭ َﻫﱠﻴﹶﺄ ﺍﻷُ ﱠﻣ ﹶﺔ ِﻟَﺘ ْ‬
‫ﻚ ﻻ ُﺑﺪﱠ ِﻣ ْﻦ ﹶﺃ ﹾﻥ َﻳﻜﹸﻮ ﹶﻥ َﺣ ْﻤﻞﹸ ﺍﻟ َﺪ ْﻋ َﻮ ِﺓ ﺍ ِﻹﺳْﻼ ِﻣﱠﻴ ِﺔ ﰲ ﺣﺎ ﹺﻝ َﻋ َﺪ ﹺﻡ‬ ‫َﺭ َﺳ َﻤﻬَﺎ ﳍﺎ‪ .‬ﻭﻟ ﹶﺬِﻟ َ‬
‫ﻼ ﺍﻟـ َﺪ ْﻋ َﻮ ﹶﺓ ﹺﺇﻟﹶـﻰ ﺍ ِﻹﺳْــﻼﻡﹺ‪ ،‬ﻭﺇﹺﱃ‬ ‫ﲔ ﺷــﺎ ِﻣ ﹰ‬ ‫ﻭُﺟﻮ ِﺩ ﺧَﻠﻴ ﹶﻔ ٍﺔ ﻟﻠﻤُـﺴْـِﻠ ِﻤ َ‬
‫ﳊﻴَﺎ ٍﺓ ﺍ ِﻹﺳْﻼ ِﻣﱠﻴ ٍﺔ ﺑﺎﻟ َﻌ َﻤ ﹺﻞ ﻹِﳚﺎ ِﺩ ﺍﻟ َﺪ ْﻭﹶﻟ ِﺔ ﺍ ِﻹﺳْـﻼ ِﻣﱠﻴ ِﺔ ﺍﱠﻟﺘِﻲ ُﺗ ﹶﻄﺒﱢ ُﻖ‬ ‫ﻑﺍﹶ‬ ‫ِﺍﺳْـِﺘﺌﹾـﻨَـﺎ ِ‬
‫ﳊﻴَـﺎ ٍﺓ‬ ‫ﻑﺍﹶ‬ ‫ﺤ ِﻤﻞﹸ ﹺﺭﺳَﺎﹶﻟَﺘﻪُ ﻟﻠﻌَﺎﹶﻟﻢﹺ‪ ،‬ﹶﻓُﺘْﻨﻘﹶﻞ ِﻣ ْﻦ َﺩﻋْـ َﻮ ٍﺓ ﻻﺳْـِﺘﹾﺌﻨَﺎ ِ‬ ‫ﺍ ِﻹﺳْـﻼﻡَ‪ ،‬ﻭَﺗ ْ‬
‫ﺤﱢﻠَﻴ ٍﺔ ﰲ‬ ‫ﺍ ِﻹﺳْﻼ ِﻣﱠﻴ ٍﺔ ﰲ ﺍﻷُ ﱠﻣ ِﺔ ﹺﺇﻟﹶﻰ َﺣ ْﻤ ﹺﻞ ﺍﻟ َﺪ ْﻭﹶﻟ ِﺔ ﺍﻟ َﺪ ْﻋ َﻮ ﹶﺓ ﹺﺇﻟﹶﻰ ﺍﻟﻌَﺎﹶﻟﻢﹺ‪ ،‬ﻭ ِﻣ ْﻦ َﺩ ْﻋ َﻮ ٍﺓ َﻣ َ‬
‫ﺍﻟﻌَﺎﹶﻟ ﹺﻢ ﺍ ِﻹﺳْﻼﻣ ﱢﻲ ﹺﺇﻟﹶﻰ َﺩ ْﻋ َﻮ ٍﺓ ﻋَﺎﹶﻟ ِﻤﱠﻴ ٍﺔ‪.‬‬
‫ﺼﺤِﻴ ُﺢ ﺍﻟ َﻌﻘﹶﺎِﺋﺪِ‪ ،‬ﻭَﺗ ﹾﻘ ﹺﻮَﻳﺔﹸ‬ ‫ﻭﺍﻟ َﺪ ْﻋ َﻮﺓﹸ ﹺﺇﻟﹶﻰ ﺍ ِﻹﺳْﻼ ﹺﻡ ﻻ ُﺑﺪﱠ ﹶﺃ ﹾﻥ َﻳْﺒﺮُ َﺯ ﻓِﻴﻬَﺎ َﺗ ْ‬
‫ﺱ َﺣﻞﱠ َﻣﺸَﺎ ِﻛِﻠ ﹺﻬﻢْ‪َ ،‬ﺣﺘﱠﻰ َﺗﻜﹸﻮ ﹶﻥ َﻫ ِﺬ ِﻩ ﺍﻟ َﺪ ْﻋ َﻮﺓﹸ َﺣﱠﻴ ﹰﺔ ﰲ‬ ‫ﺼﹶﻠ ِﺔ ﺑﺎﷲِ‪ ،‬ﻭﹶﺃ ﹾﻥ ﺗَُﺒﱢﻴ َﻦ ﻟﻠﻨَﺎ ﹺ‬ ‫ﺍﻟ ِ‬
‫ﺱ ﰲ َﻣﻜﱠ ﹶﺔ‪!#y‰tƒ ôM¬7s?  :‬‬ ‫ﳊﻴَﺎ ِﺓ‪ .‬ﻓﺎﻟ َﺮﺳُﻮ ﹸﻝ ‪ ‬ﻛﹶﺎ ﹶﻥ َﻳْﺘﻠﹸﻮ َﻋﻠﹶﻰ ﺍﻟﻨﺎ ﹺ‬ ‫َﺟﻤِﻴ ﹺﻊ َﻣﻴَﺎﺩِﻳ ﹺﻦ ﺍ ﹶ‬
‫ﺖ‪$tΒuρ ∩⊆⊃∪ 5ΟƒÍx. 5Αθß™u‘ ãΑöθs)s9 …çμ¯ΡÎ)  :‬‬ ‫ﺲ ﺍﻟ َﻮ ﹾﻗ ِ‬ ‫&‪ ، 5=yγs9 ’Ï1r‬ﻭَﻳْﺘﻠﹸﻮ َﻋﹶﻠْﻴﻬﹺﻢ ﰲ َﻧ ﹾﻔ ﹺ‬
‫ﻋﹶﻠ ْﻴﻬﹺﻢ ﰲ َﻣﻜﱠ ﹶﺔ‪t⎦⎫ÏÏesÜßϑù=Ïj9 ×≅÷ƒuρ :‬‬ ‫‪ ،tβθãΖÏΒ÷σè? $¨Β Wξ‹Ï=s% 4 9Ïã$x© ÉΑöθs)Î/ uθèδ‬ﻭَﻳْﺘﻠﹸﻮ َ‬
‫∪⊇∩ ‪öΝèδθçΡy—¨ρ ρr& öΝèδθä9$x. #sŒÎ)uρ ∩⊄∪ tβθèùöθtGó¡o„ Ĩ$¨Ζ9$# ’n?tã (#θä9$tGø.$# #sŒÎ) t⎦⎪Ï%©!$#‬‬

‫‪٦٢‬‬
‫‪×M≈¨Ζy_ öΝçλm; ÏM≈ysÏ=≈¢Á9$# (#θè=ÏΗxåuρ (#θãΖtΒ#u™ t⎦⎪Ï%©!$# ¨βÎ) ‬‬ ‫†‪ ، tβρãÅ£øƒä‬ﻭَﻳْﺘﻠﹸﻮ َﻋﹶﻠْﻴﻬﹺﻢ‪:‬‬
‫ـ ِﺔ‪:‬‬ ‫‪ ، ãÎ6s3ø9$# ã—öθxø9$# y7Ï9¨sŒ 4 ã≈pκ÷ΞF{$# $pκÉJøtrB ⎯ÏΒ “ÍøgrB‬ﻭَﻳْﺘﻠﹸﻮ َﻋﹶﻠْﻴﻬﹺﻢ ﰲ ﺍ ﹶﳌﺪِﻳﻨــ َ‬
‫ﻢ‪Zω$s)ÏOuρ $]ù$x½z (#ρãÏΡ$#  :‬‬ ‫‪ ، nο4θx.¨“9$# (#θè?#u™uρ nο4θn=¢Á9$# (#θßϑŠÏ%r&uρ ‬ﹶﻛﻤَﺎ َﻳْﺘﻠﹸﻮ َﻋﹶﻠْﻴ ﹺﻬ ْ‬
‫ﻢ‪$y㕃r'¯≈tƒ  :‬‬ ‫‪ ، «!$# È≅‹Î6y™ ’Îû öΝä3Å¡àΡr&uρ öΝà6Ï9¨uθøΒr'Î/ (#ρ߉Îγ≈y_uρ‬ﻭَﻳْﺘﻠﹸﻮ َﻋﹶﻠْﻴ ﹺﻬ ْ‬
‫‪ ، çνθç7çFò2$$sù ‘wΚ|¡–Β 5≅y_r& #’n<Î) A⎦ø⎪y‰Î/ Λä⎢Ζtƒ#y‰s? #sŒÎ) (#ûθãΖtΒ#u™ š⎥⎪Ï%©!$#‬ﻭﻳﺘﻠﹸﻮ‬
‫ﻋَﻠ ْﻴﻬﹺﻢ‪ ، öΝä3ΖÏΒ Ï™!$uŠÏΨøîF{$# t⎦÷⎫t/ P's!ρߊ tβθä3tƒ Ÿω ó’s1  :‬ﻭَﻳ ْﺘﻠﹸﻮ‪ü“ÈθtGó¡o„ Ÿω  :‬‬

‫ﻚ ﻻ ُﺑﺪﱠ‬ ‫&‪ . tβρâ“Í←!$xø9$# ãΝèδ Ïπ¨Ψyfø9$# Ü=≈ysô¹r& 4 Ïπ¨Ψyfø9$# Ü=≈utõ¾r&uρ Í‘$¨Ζ9$# Ü=≈utõ¾r‬ﻭﻟ ﹶﺬِﻟ َ‬
‫ﺱ ﺍ َﻷْﻧ ِﻈ َﻤ ﹶﺔ ﺍﱠﻟﺘِﻲ ُﻳﻌَﺎِﻟﺠُﻮ ﹶﻥ ﹺﺑﻬَﺎ‬ ‫ِﻣ ْﻦ ﹶﺃ ﹾﻥ َﺗﻜﹸﻮ ﹶﻥ ﺍﻟ َﺪ ْﻋ َﻮﺓﹸ ﺍ ِﻹﺳْﻼ ِﻣﻴﱠ ﹸﺔ ﺣَﺎﻣِﻠ ﹰﺔ ﻟﻠﻨَﺎ ﹺ‬
‫ﺡ ﺍﻟ َﺪ ْﻋ َﻮ ِﺓ ﺍ ِﻹﺳْﻼ ِﻣﱠﻴ ِﺔ ﻫُ َﻮ ﹶﻛ ْﻮُﻧﻬَﺎ َﺣﱠﻴ ﹰﺔ ُﺗﻌَﺎِﻟﺞُ‬ ‫َﻣﺸَﺎ ِﻛ ﹶﻞ َﺣﻴَﺎِﺗ ﹺﻬﻢْ‪َ ،‬ﻷﻥﱠ ِﺳ ﱠﺮ َﻧﺠَﺎ ﹺ‬
‫ﺏ ﺍﻟﺸَﺎ ِﻣ ﹶﻞ‪.‬‬
‫ﺤ ِﺪﺙﹸ ﻓِﻴ ِﻪ ﻛﹸﱢﻠ ِﻪ ﺍﻻْﻧﻘِﻼ َ‬ ‫ﺍ ِﻹْﻧﺴَﺎ ﹶﻥ ﹸﻛﱠﻠ ُﻪ ﻛﹺﺈْﻧﺴَﺎﻥٍ‪ ،‬ﻭﺗُ ْ‬
‫ﺴﺆُﻭِﻟﱠﻴﺔِ‪ ،‬ﻭَﻳﻘﹸﻮﻣُـﻮﺍ‬ ‫ﻀ ﹶﻄِﻠﻌُﻮﺍ ﺑﺎﳌﹶـ ْ‬ ‫ﺤ َﻤﹶﻠ ِﺔ َﻫ ِﺬ ِﻩ ﺍﻟ َﺪ ْﻋ َﻮ ِﺓ ﹶﺃ ﹾﻥ َﻳ ْ‬
‫ﻭﻻ َﻳَﺘﹶﺄﺗﱠﻰ ِﻟ َ‬
‫ﻉ ﹺﺇﻟﹶﻰ ﺍﻟ ﹶﻜﻤَﺎﻝﹺ‪ ،‬ﻭﻛﹶـﺎﻧُﻮﺍ ﻳَُﻨ ﱢﻘﺒُـﻮ ﹶﻥ‬ ‫ﺑﺎﻟَﺘﹺﺒﻌَﺎﺕِ‪ ،‬ﹺﺇﻻﱠ ﹺﺇﺫﹶﺍ ﹶﻏ َﺮﺳُﻮﺍ ﰲ ُﻧﻔﹸﻮ ِﺳ ﹺﻬﻢُ ﺍﻟُﻨﺰُﻭ َ‬
‫ﳊﻘِﻴ ﹶﻘﺔِ‪ ،‬ﻭُﻳ ﹶﻘﱢﻠﺒُﻮ ﹶﻥ ﺩَﺍِﺋ َﻤﹰﺎ ﰲ ﹸﻛﻞﱢ ﻣَﺎ َﻋ َﺮﻓﹸﻮﻩُ‪َ ،‬ﺣﺘﱠﻰ ُﻳَﻨﻘﱡﻮﺍ ِﻣْﻨﻪُ ﹸﻛ ﱠﻞ ﻣَـﺎ‬ ‫ﺩَﺍﺋِﻤﹰﺎ َﻋ ﹺﻦ ﺍ ﹶ‬
‫ﺐ َﻋْﻨﻪُ‪ ،‬ﻭﻳُْﺒ ِﻌﺪُﻭﺍ َﻋْﻨﻪُ ﹸﻛ ﱠﻞ ﻣﺎ ﻳﻜﻮ ﹸﻥ ﻣِـ ْﻦ ﹸﻗ ْﺮﺑﹺـ ِﻪ ِﻣﻨْـ ُﻪ‬ ‫َﻳ ْﻌﹶﻠﻖُ ﹺﺑ ِﻪ ِﻣ ْﻦ َﺷ ْﻲ ٍﺀ ﹶﻏﺮﹺﻳ ﹴ‬
‫ﺼ َﻖ ﹺﺑﻪِ‪َ ،‬ﺣﺘﱠﻰ َﺗ ﹶﻈﻞﱠ ﺍ َﻷ ﹾﻓﻜﹶﺎ ُﺭ ﺍﱠﻟﺘِﻲ َﳛ ِﻤﻠﹸﻮَﻧﻬَﺎ َﻧ ِﻘﱠﻴ ﹰﺔ ﺻَﺎِﻓَﻴﺔﹰ‪ ،‬ﻭﺻَـﻔﹶﺎﺀُ‬ ‫ِﺍ ْﺣِﺘﻤَﺎ ﹸﻝ ﹶﺃ ﹾﻥ ﻳُ ﹾﻠ َ‬
‫ﺡ‪.‬‬
‫ﻀﻤَﺎ ﹸﻥ ﺍﻟ َﻮﺣِﻴ ُﺪ ِﻟ ﹾﻠَﻨﺠَﺎﺡﹺ‪ ،‬ﻭﻻ ْﺳِﺘ ْﻤﺮَﺍ ﹺﺭ ﺍﻟَﻨﺠَﺎ ﹺ‬ ‫ﺍ َﻷ ﹾﻓﻜﹶﺎ ﹺﺭ ﻭَﻧﻘﹶﺎ ُﺅﻫَﺎ ﻫُ َﻮ ﺍﻟ َ‬
‫ﺐ ﹶﻛﻠﱠ ﹶﻔﻬُ ْﻢ ﹺﺑ ِﻪ ﺍﷲُ‪،‬‬ ‫ًّﰒ َﻋﻠﹶﻰ َﺣﻤَﻠ ِﺔ َﻫ ِﺬ ِﻩ ﺍﻟ َﺪ ْﻋ َﻮ ِﺓ ﹶﺃ ﹾﻥ ُﻳ َﺆﺩﱡﻭﺍ ﻭَﺍ ﹺﺟَﺒﻬَﺎ ﹶﻛﻮَﺍ ﹺﺟ ﹴ‬
‫ﺸﺮﹺﻳ َﻦ ﹺﺑ ﹺﺮﺿَﺎ ﺍﷲِ‪ ،‬ﻭﹶﺃ ﹾﻥ ﻻ َﻳْﺒَﺘﻐُﻮﺍ ﻣِـ ْﻦ َﻋ َﻤِﻠﻬﹺـ ْﻢ‬ ‫ﺴَﺘْﺒ ِ‬‫ﲔ ُﻣ ْ‬‫ﻭﹶﺃ ﹾﻥ ﻳُ ﹾﻘﹺﺒﻠﹸﻮﺍ َﻋﹶﻠْﻴﻬَﺎ ﻣَُﺘ َﻬﱢﻠِﻠ َ‬
‫ﷲ‪.‬‬ ‫ﺿﻮَﺍ ِﻥ ﺍ ِ‬
‫ﺐ ﹺﺭ ْ‬ ‫ﺱ ُﺷ ﹾﻜ َﺮﺍﹰ‪ ،‬ﻭﹶﺃ ﹾﻥ ﻻ َﻳ ْﻌ ﹺﺮﻓﹸﻮﺍ ﹺﺇﻻﱠ ﹶﻃﹶﻠ َ‬ ‫َﺟﺰَﺍﺀً‪ ،‬ﻭﻻ َﻳْﻨَﺘ ِﻈﺮُﻭﺍ ِﻣ َﻦ ﺍﻟﻨَﺎ ﹺ‬

‫‪٦٣‬‬
 ‫ﳊﻀَـﺎ َﺭﺓﹸ ﺍ ِﻹﺳْـﻼ ِﻣﱠﻴﺔﹸ‬
‫ﺍﹶ‬

‫ﻉ ﺍ ﹶﳌﻔﹶـﺎﻫِﻴ ﹺﻢ‬
‫ﳊﻀَﺎ َﺭﺓﹸ ِﻫ َﻲ ﳎﻤﻮ ُ‬
‫ﳊﻀَﺎ َﺭ ِﺓ ﻭﺍ ﹶﳌ َﺪﹺﻧﱠﻴﺔِ‪ ،‬ﻓﺎ ﹶ‬
‫ﲔﺍﹶ‬
‫ﻕﺑ َ‬
‫ﻚ ﹶﻓ ْﺮ ٌ‬
‫ﻫﻨﺎِﻟ َ‬
‫ﺴَﺘ ْﻌ َﻤﻞﹸ ﰲ‬
‫ﻸ ْﺷﻴَﺎ ِﺀ ﺍﶈﺴﻮﺳ ِﺔ ﺍﱠﻟﺘِﻲ ﺗُـ ْ‬
‫ﳊﻴَﺎﺓِ‪ ،‬ﻭﺍ ﹶﳌ َﺪﹺﻧﱠﻴﺔﹸ ِﻫ َﻲ ﺍ َﻷ ْﺷﻜﹶﺎ ﹸﻝ ﺍﳌﹶﺎﺩﱢﻳﱠ ﹸﺔ ﻟ َ‬
‫َﻋ ﹺﻦ ﺍ ﹶ‬
‫ﳊﻴَـﺎﺓِ‪ ،‬ﰲ‬
‫ﺐ ﹺﻭ ْﺟ َﻬ ِﺔ ﺍﻟﻨﻈـ ﹺﺮ ﰲ ﺍ ﹶ‬
‫ﺴ َ‬
‫ﺻ ﹰﺔ َﺣ َ‬
‫ﻀﺎ َﺭﺓﹸ ﺧَﺎ ﱠ‬
‫ﳊَ‬
‫ﳊﻴَﺎ ِﺓ‪ .‬ﻭَﺗﻜﹸﻮ ﹸﻥ ﺍ ﹶ‬
‫ﺷُﺆﻭ ِﻥ ﺍ ﹶ‬
‫ﺻ ﹰﺔ ﻭﻋﺎ ﱠﻣ ﹰﺔ‪ .‬ﻓﺎ َﻷ ْﺷﻜﹶﺎﻝ ﺍ ﹶﳌ َﺪﹺﻧﱠﻴﺔﹸ ﺍﱠﻟﺘِﻲ َﺗْﻨﺘُﺞُ َﻋ ﹺﻦ ﺍﳊﹶـﻀَﺎ َﺭ ِﺓ‬
‫ﲔ َﺗﻜﹸﻮ ﹸﻥ ﺍ ﹶﳌ َﺪﹺﻧﱠﻴﺔﹸ ﺧَﺎ ﱠ‬
‫ِﺣ ﹺ‬
‫ﺻﺔﹰ‪ ،‬ﻭﺍ َﻷ ْﺷﻜﹶﺎ ﹸﻝ ﺍ ﹶﳌ َﺪﹺﻧﱠﻴﺔﹸ ﺍﱠﻟﺘِﻲ َﺗْﻨﺘُﺞُ َﻋ ﹺﻦ ﺍﻟ ِﻌﻠﹾـ ﹺﻢ ﻭَﺗ ﹶﻘ ﱡﺪﻣِـﻪِ‪،‬‬
‫ﻛﺎﻟَﺘﻤَﺎﺛِﻴ ﹺﻞ َﺗﻜﹸﻮ ﹸﻥ ﺧَﺎ ﱠ‬
‫ﺺ ﹺﺑﻬَﺎ ﹸﺃ ﱠﻣ ﹲﺔ ِﻣ َﻦ ﺍ ُﻷ َﻣﻢﹺ‪ ،‬ﺑَـ ﹾﻞ َﺗﻜﹸـﻮﻥﹸ‬
‫ﺼﻨَﺎ َﻋ ِﺔ ﻭﺭُِﻗﱢﻴﻬَﺎ‪َ ،‬ﺗﻜﹸﻮ ﹸﻥ ﻋَﺎ ﱠﻣﺔﹰ‪ ،‬ﻭﻻ ﲣﺘ ﱡ‬
‫ﻭﺍﻟ ِ‬
‫ﺼﻨَﺎ َﻋ ِﺔ ﻭﺍﻟ ِﻌ ﹾﻠ ﹺﻢ‪.‬‬
‫ﻋَﺎﹶﻟ ِﻤﱠﻴ ﹰﺔ ﻛﺎﻟ ِ‬
‫ﻆ ﺩَﺍِﺋ َﻤﺎﹰ‪ ،‬ﹶﻛﻤَﺎ َﻳ ﹾﻠ َﺰﻡُ‬
‫ﳊﻀَﺎ َﺭ ِﺓ ﻭﺍ ﹶﳌ َﺪﹺﻧﱠﻴ ِﺔ ﻳﻠﺰﻡ ﹶﺃ ﹾﻥ ﻳُﻼ َﺣ ﹶ‬
‫ﻭﻫﺬﺍ ﺍﻟَﺘ ﹾﻔﺮﹺﻳ ُﻖ َﺑْﻴ َﻦ ﺍ ﹶ‬
‫ﳊﻀَﺎ َﺭﺓِ‪ ،‬ﻭَﺑْﻴ َﻦ ﺍ َﻷ ْﺷﻜﹶﺎ ﹺﻝ‬
‫ﻆ ﺍﻟَﺘ ﹾﻔﺮﹺﻳ ُﻖ َﺑْﻴ َﻦ ﺍ َﻷ ْﺷﻜﹶﺎ ﹺﻝ ﺍ ﹶﳌ َﺪﹺﻧﱠﻴ ِﺔ ﺍﻟﻨَﺎ ﹺﺟ َﻤ ِﺔ َﻋ ﹺﻦ ﺍ ﹶ‬
‫ﹶﺃ ﹾﻥ ﻳُﻼ َﺣ ﹶ‬
‫ﻆ ِﻋْﻨ َﺪ ﹶﺃ ْﺧ ِﺬ ﺍ ﹶﳌ َﺪﹺﻧﱠﻴ ِﺔ ﺍﻟَﺘ ﹾﻔﺮﹺﻳ ُﻖ‬
‫ﻚ ﻟﻴُﻼ َﺣ ﹶ‬
‫ﺼﻨَﺎ َﻋ ِﺔ‪ .‬ﻭ ﹶﺫِﻟ َ‬
‫ﺍ ﹶﳌ َﺪﹺﻧﱠﻴ ِﺔ ﺍﻟﹶﻨﺎ ﹺﺟ َﻤ ِﺔ َﻋ ﹺﻦ ﺍﻟ ِﻌ ﹾﻠ ﹺﻢ ﻭﺍﻟ ِ‬
‫ﳊﻀَﺎ َﺭ ِﺓ‪ .‬ﻓﺎ ﹶﳌ َﺪﹺﻧﱠﻴﺔﹸ ﺍﻟ َﻐ ْﺮﹺﺑﱠﻴﺔﹸ ﺍﻟﻨَﺎ ﹺﺟ َﻤﺔﹸ َﻋ ﹺﻦ ﺍﻟ ِﻌ ﹾﻠ ﹺﻢ‬
‫َﺑْﻴ َﻦ ﹶﺃ ْﺷﻜﹶﺎِﻟﻬَﺎ‪ ،‬ﻭﺍﻟَﺘ ﹾﻔﺮﹺﻳ ُﻖ َﺑْﻴَﻨﻬَﺎ ﻭَﺑْﻴ َﻦ ﺍ ﹶ‬
‫ﺼﻨَﺎ َﻋ ِﺔ ﻻ ﻳُﻮ َﺟﺪُ ﻣﺎ َﻳ ْﻤَﻨﻊُ ِﻣ ْﻦ ﹶﺃ ْﺧ ِﺬﻫَﺎ‪ ،‬ﻭﹶﺃﻣﱠﺎ ﺍ ﹶﳌ َﺪﹺﻧﻴﱠﺔ ﺍﻟ َﻐ ْﺮﹺﺑﻴﱠ ﹸﺔ ﺍﻟﻨَﺎ ﹺﺟﻤَـﺔﹸ ﻋَـ ﹺﻦ‬
‫ﻭﺍﻟ ِ‬
‫ﻀﺎ َﺭ ِﺓ ﺍﻟ َﻐ ْﺮﹺﺑﱠﻴﺔِ‪،‬‬
‫ﳊَ‬
‫ﳊﻀَﺎ َﺭ ِﺓ ﺍﻟﻐﺮﺑﻴ ِﺔ ﻓﻼ َﻳﺠُﻮ ُﺯ ﹶﺃ ْﺧ ﹸﺬﻫَﺎ ﹺﺑﺤَﺎﻝﹴ‪َ ،‬ﻷﻧﱠ ُﻪ ﻻ َﻳﺠُﻮ ُﺯ ﹶﺃ ْﺧﺬﹸ ﺍ ﹶ‬
‫ﺍﹶ‬
‫ﺱ ﺍﱠﻟﺬِﻱ َﺗﻘﹸﻮ ُﻡ َﻋﹶﻠْﻴﻪِ‪ ،‬ﻭﰲ ﺗَـ ْ‬
‫ﺼﻮﹺﻳ ﹺﺮ‬ ‫ﳊﻀَﺎ َﺭ ِﺓ ﺍ ِﻹﺳْﻼ ِﻣﱠﻴﺔِ‪ ،‬ﰲ ﺍ َﻷﺳَﺎ ﹺ‬
‫ﻀﻬَﺎ َﻣ َﻊ ﺍ ﹶ‬
‫ِﻟَﺘﻨَﺎﹸﻗ ِ‬
‫ﻺْﻧﺴَﺎ ِﻥ‪.‬‬
‫ﺴﻌَﺎ َﺩ ِﺓ ﻟ ِ‬
‫ﳊﻴَﺎ ِﺓ ﺍﻟ ُﺪْﻧﻴَﺎ‪ ،‬ﻭﰲ َﻣ ْﻌﻨَﻰ ﺍﻟ َ‬
‫ﺍﹶ‬
‫‪٦٤‬‬
 ‫ﳊﻴَﺎﺓِ‪،‬‬‫ﺼ ﹺﻞ ﺍﻟ ِﺪﻳ ﹺﻦ َﻋ ﹺﻦ ﺍ ﹶ‬ ‫ﺱ ﹶﻓ ْ‬ ‫ﳊﻀَﺎ َﺭﺓﹸ ﺍﻟ َﻐ ْﺮﹺﺑﱠﻴﺔﹸ ﻓﹺﺈﱠﻧﻬَﺎ َﺗﻘﹸﻮ ُﻡ َﻋﻠﹶﻰ ﹶﺃﺳَﺎ ﹺ‬ ‫ﺃ ﱠﻣﺎ ﺍ ﹶ‬
‫ﺼ ﹺﻞ ﺍﻟﺪِﻳ ﹺﻦ َﻋ ﹺﻦ ﺍﻟ َﺪ ْﻭﹶﻟﺔِ‪،‬‬ ‫ﻚ ِﻓﻜﹾﺮ ﹸﺓ ﹶﻓ ْ‬ ‫ﳊﻴَﺎﺓِ‪ ،‬ﹶﻓَﻨَﺘ َﺞ َﻋ ْﻦ ﹶﺫِﻟ َ‬‫ﻭﹺﺇْﻧﻜﹶﺎ ﹺﺭ ﹶﺃﻥﱠ ﻟﻠﺪِﻳ ﹺﻦ ﹶﺃﺛﹶﺮﹰﺍ ﰲ ﺍ ﹶ‬
‫ﳊﻴَﺎ ِﺓ‪.‬‬ ‫ﳊﻴَﺎﺓِ‪ ،‬ﻭﻳُْﻨ ِﻜﺮُ ُﻭﺟُﻮ َﺩ ﺍﻟﺪِﻳ ﹺﻦ ﰲ ﺍ ﹶ‬ ‫ﺼﻞﹸ ﺍﻟﺪِﻳ َﻦ َﻋ ﹺﻦ ﺍ ﹶ‬ ‫َﻷﻧﱠﻬﺎ ﹶﻃﺒﹺﻴ ِﻌﱠﻴ ﹲﺔ ﻋﻨﺪ ﻣِﻦ َﻳ ﹾﻔ ِ‬
‫ﳊﻴَـﺎ ِﺓ ﹶﻓﹺﺈﻧﱠـ ُﻪ‬ ‫ﺼﻮﹺﻳ ُﺮ ﺍ ﹶ‬ ‫ﳊﻴَﺎ ِﺓ‪ .‬ﹶﺃﻣﱠﺎ َﺗ ْ‬ ‫ﳊﻴَﺎﺓﹸ‪ ،‬ﻭﻗﺎ َﻡ ﹺﻧﻈﹶﺎ ُﻡ ﺍ ﹶ‬ ‫ﺖﺍﹶ‬ ‫ﺱ ﹶﻗﺎ َﻣ ِ‬ ‫ﻭ َﻋﻠﹶﻰ َﻫﺬﹶﺍ ﺍ َﻷﺳَﺎ ﹺ‬
‫ﺖ ﺍﻟَﻨ ﹾﻔ ِﻌﱠﻴﺔﹸ ِﻫ َﻲ ﺍﱠﻟﺘِـﻲ َﻳﻘﹸـﻮﻡُ‬ ‫ﻚ ﻛﹶﺎَﻧ ِ‬ ‫ﺱ ﺍ َﻷ ْﻋﻤَﺎﻝﹺ‪ ،‬ﻭﻟ ﹶﺬِﻟ َ‬ ‫ﺍ ﹶﳌْﻨ ﹶﻔ َﻌﺔﹸ‪َ ،‬ﻷﻧﱠﻬﺎ ِﻫ َﻲ ِﻣ ﹾﻘﻴَﺎ ُ‬
‫ﺖ ﺍﻟَﻨ ﹾﻔ ِﻌﱠﻴﺔﹸ ﻫِـ َﻲ ﺍ ﹶﳌ ﹾﻔﻬُـ َﻮ َﻡ‬ ‫ﳊﻀَﺎ َﺭﺓﹸ‪ ،‬ﻭ ِﻣ ْﻦ ُﻫﻨَﺎ ﻛﹶﺎَﻧ ِ‬ ‫َﻋﹶﻠْﻴﻬﹺﺎ ﺍﻟﹺﻨﻈﹶﺎﻡُ‪ ،‬ﻭَﺗﻘﹸﻮ ُﻡ َﻋﹶﻠْﻴﻬﹺﺎ ﺍ ﹶ‬
‫ﻚ‬
‫ﳊﻴَﺎ ﹶﺓ ﺑﹶﺄﻧﱠﻬﺎ ﺍ ﹶﳌْﻨ ﹶﻔﻌَـ ﹸﺔ‪ .‬ﻭﻟـ ﹶﺬِﻟ َ‬ ‫ﺼﻮﱢ ُﺭ ﺍ ﹶ‬ ‫ﳊﻀَﺎ َﺭﺓِ‪َ ،‬ﻷﻧﱠﻬﺎ ُﺗ َ‬ ‫ﺍﻟﺒَﺎ ﹺﺭ َﺯ ﰲ ﺍﻟﹺﻨﻈﹶﺎﻡﹺ‪ ،‬ﻭﰲ ﺍ ﹶ‬
‫ﺴ ِﺪﱠﻳ ِﺔ ﻭَﺗ ْﻮِﻓ َﲑ‬ ‫ﳉَ‬ ‫ﻂ ِﻣ َﻦ ﺍﳌﹸْﺘ َﻌ ِﺔ ﺍ ﹶ‬ ‫ﺴٍ‬ ‫ﺴﻌَﺎ َﺩﺓﹸ ِﻋْﻨ َﺪ ُﻫ ْﻢ ﹺﺇ ْﻋﻄﹶﺎ َﺀ ﺍ ِﻹْﻧﺴَﺎ ِﻥ ﹶﺃ ﹾﻛَﺒ َﺮ ِﻗ ْ‬‫ﺖ ﺍﻟ َ‬‫ﻛﹶﺎَﻧ ِ‬
‫ﺤَﺘﺔﹰ‪ ،‬ﻻ ُﺗﻘِﻴ ُﻢ ﻟ َﻐﻴْـ ﹺﺮ‬ ‫ﳊﻀَﺎ َﺭﺓﹸ ﺍﻟ َﻐ ْﺮﹺﺑﱠﻴﺔﹸ َﺣﻀَﺎ َﺭ ﹰﺓ َﻧ ﹾﻔ ِﻌﱠﻴ ﹰﺔ َﺑ ْ‬‫ﺖﺍﹶ‬ ‫ﹶﺃ ْﺳﺒَﺎﹺﺑ َﻬﺎ ﹶﻟﻪُ‪ .‬ﻭﳍﺬﹶﺍ ﻛﹶﺎَﻧ ِ‬
‫ﻸ ْﻋﻤَـﺎ ﹺﻝ‪.‬‬ ‫ﺱﻟَ‬ ‫ﺠ َﻌﹸﻠﻬَﺎ ِﻫ َﻲ ﺍ ِﳌ ﹾﻘﻴَﺎ َ‬ ‫ﻱ َﻭ ْﺯﻥٍ‪ ،‬ﻭﻻ َﺗ ْﻌَﺘ ﹺﺮﻑُ ﹺﺇ ﱠﻻ ﺑﺎﻟَﻨ ﹾﻔ ِﻌﱠﻴﺔِ‪ ،‬ﻭَﺗ ْ‬ ‫ﺍ ﹶﳌْﻨ ﹶﻔ َﻌ ِﺔ ﹶﺃ ﱠ‬
‫ﺠﻤَﺎ َﻋ ِﺔ ﹺﺑﻬَﺎ‪ ،‬ﻭﻫ َﻲ َﻣﺤْـﺼُﻮ َﺭﹲﺓ ﰲ‬ ‫ﻭﹶﺃﻣﱠﺎ ﺍﻟﻨَﺎ ِﺣَﻴﺔﹸ ﺍﻟﺮُﻭ ِﺣﻴﱠ ﹸﺔ ﹶﻓ ﹺﻬ َﻲ ﹶﻓ ْﺮ ِﺩﱠﻳ ﹲﺔ ﻻ َﺷﹶﺄ ﹶﻥ ﻟﻠ َ‬
‫ﳊﻀَﺎﺭَﺓ ﺍﻟ َﻐ ْﺮﹺﺑﱠﻴ ِﺔ ِﻗَﻴ ٌﻢ ُﺧﹸﻠ ِﻘﻴﱠـﺔﹲ‪،‬‬ ‫ﻚ ﻻ ﺗُﻮ َﺟﺪُ ﰲ ﺍ ﹶ‬ ‫ﺴ ِﺔ‪ .‬ﻭﻟ ﹶﺬِﻟ َ‬ ‫ﺴ ِﺔ ﻭ ﹺﺭﺟَﺎ ﹺﻝ ﺍﻟ ﹶﻜﻨﹺﻴ َ‬ ‫ﺍﻟ ﹶﻜﻨﹺﻴ َ‬
‫ﻂ‪ .‬ﻭ َﻋﻠﹶـﻰ ﻫَـ ﹶﺬﺍ‬ ‫ﹶﺃ ْﻭ ﺭُﻭ ِﺣﱠﻴﺔﹲ‪ ،‬ﹶﺃ ْﻭ ﹺﺇْﻧﺴَﺎﻧﱠﻴﺔﹲ‪ ،‬ﻭﹺﺇﻧﱠﻤﺎ ﺗُﻮ َﺟﺪُ ﻗِﻴﻢ ﻣَﺎ ﱢﺩﱠﻳ ﹲﺔ ﻭَﻧ ﹾﻔ ِﻌﱠﻴ ﹲﺔ ﹶﻓ ﹶﻘ ﹾ‬
‫ﺼﹶﻠ ٍﺔ ﻋَـ ﹺﻦ ﺍﻟ َﺪ ْﻭﻟﹶـﺔِ‪،‬‬ ‫ﺕ ُﻣْﻨﻔﹶـ ِ‬ ‫ﺖ ﺍ َﻷ ْﻋﻤَﺎ ﹸﻝ ﺍ ِﻹْﻧﺴَﺎﻧﱠﻴﺔﹸ ﺗﺎَﺑ َﻌ ﹰﺔ ﹸﳌَﻨ ﱠﻈﻤَﺎ ٍ‬ ‫ﺱ ﺟُ ِﻌﹶﻠ ِ‬ ‫ﺍﻷﺳﺎ ﹺ‬
‫ﳊﻴَﺎ ِﺓ ﹸﻛﻞﱡ‬ ‫ﺖ َﻋ ﹺﻦ ﺍ ﹶ‬ ‫ﺸ ﹺﲑﱠﻳﺔِ‪ ،‬ﻭﻋُ ﹺﺰﹶﻟ ْ‬ ‫ﺕ ﺍﻟَﺘْﺒ ِ‬ ‫ﺐ ﺍ َﻷ ْﺣ َﻤﺮﹺ‪ ،‬ﻭﺍ ِﻹ ْﺭﺳَﺎِﻟﻴﱠﺎ ِ‬ ‫ﺴ ِﺔ ﺍﻟﺼَﻠﻴ ﹺ‬ ‫ﹶﻛﻤُ َﺆ ﱠﺳ َ‬
‫ﳊﻀَﺎ َﺭﺓﹸ ﺍﻟ َﻐ ْﺮﹺﺑﻴﱠـ ﹸﺔ ﻫِـ َﻲ ﻫَـ ِﺬ ِﻩ‬ ‫ﺖﺍﹶ‬ ‫ﻗِﻴ َﻤ ٍﺔ ﹺﺇﻻﱠ ﺍﻟﻘِﻴ َﻤ ﹶﺔ ﺍﳌﹶﺎ ﱢﺩﱠﻳ ﹶﺔ ﻭ ِﻫ َﻲ ﺍﻟ ﹺﺮْﺑ ُﺢ‪ .‬ﻓﻜﹶﺎَﻧ ِ‬
‫ﳊﻴَﺎ ِﺓ‪.‬‬
‫ﺠﻤُﻮ َﻋ ﹶﺔ ِﻣ َﻦ ﺍ ﹶﳌﻔﹶﺎﻫِﻴ ﹺﻢ َﻋ ﹺﻦ ﺍ ﹶ‬ ‫ﺍ ﹶﳌ ْ‬
‫ﺱ ﻫُ َﻮ ﺍﻟَﻨﻘِـﻴﺾُ ﻣِـ ْﻦ‬ ‫ﳊﻀَﺎ َﺭﺓﹸ ﺍ ِﻹﺳْﻼ ِﻣﻴﱠ ﹸﺔ ﻓﹺﺈﱠﻧﻬَﺎ َﺗﻘﹸﻮ ُﻡ َﻋﻠﹶﻰ ﹶﺃﺳَﺎ ﹴ‬ ‫ﺃ ﱠﻣﺎ ﺍ ﹶ‬
‫ﳊﻀَﺎ َﺭ ِﺓ ﺍﻟ َﻐ ْﺮﹺﺑﱠﻴ ِﺔ ﹶﻟﻬَـﺎ‪،‬‬ ‫ﺼ ﹺﻮﻳ ﹺﺮ ﺍ ﹶ‬ ‫ﺤﻴَﺎ ِﺓ ﹶﻏْﻴﺮُ َﺗ ْ‬‫ﺼﻮﹺﻳ ُﺮﻫَﺎ ﻟﻠ َ‬ ‫ﳊﻀَﺎ َﺭ ِﺓ ﺍﻟ َﻐ ْﺮﹺﺑﱠﻴﺔِ‪ ،‬ﻭَﺗ ْ‬ ‫ﺱﺍﹶ‬ ‫ﹶﺃﺳَﺎ ﹺ‬
‫ﺨَﺘِﻠﻒُ َﻋ ْﻦ َﻣ ﹾﻔﻬُ َﻮ ِﻣﻬَـﺎ ﰲ ﺍﳊﹶـﻀَﺎ َﺭ ِﺓ ﺍﻟ َﻐ ْﺮﹺﺑﻴﱠـ ِﺔ ﻛﹸـ ﱠﻞ‬ ‫ﺴﻌَﺎ َﺩ ِﺓ ﻓِﻴﻬﹺﺎ َﻳ ْ‬ ‫ﻭ َﻣ ﹾﻔﻬُ َﻮﻡُ ﺍﻟ َ‬
‫ﺱ ﺍ ِﻹﳝَﺎ ِﻥ ﺑﺎﷲِ‪ ،‬ﻭﹶﺃﻧﱠ ُﻪ َﺟﻌَـ ﹶﻞ‬ ‫ﳊﻀَﺎ َﺭﺓﹸ ﺍ ِﻹﺳْﻼ ِﻣﻴﱠ ﹸﺔ َﺗﻘﹸﻮﻡ َﻋﻠﹶﻰ ﹶﺃﺳَﺎ ﹺ‬ ‫ﻑ‪ .‬ﻓﺎ ﹶ‬ ‫ﺍﻻ ْﺧﺘِﻼ ِ‬
‫ِﻟ ﹾﻠ ﹶﻜ ْﻮ ِﻥ ﻭﺍ ِﻹْﻧﺴَﺎ ِﻥ ﻭﺍ ﹶﳊﻴَﺎ ِﺓ ﹺﻧﻈﹶﺎ َﻣﹰﺎ َﻳ ِﺴﲑُ ﹺﺑﻤُﻮ ﹺﺟﹺﺒﻪِ‪ ،‬ﻭﹶﺃﻧﱠ ُﻪ ﹶﺃ ْﺭ َﺳ ﹶﻞ َﺳﱢﻴ َﺪﻧَﺎ ُﻣ َﺤﻤﱠﺪﹰﺍ ‪‬‬
‫‪٦٥‬‬
 ‫ﺱ ﺍﻟ َﻌﻘِﻴـ َﺪ ِﺓ‬ ‫ﳊﻀَﺎ َﺭ ﹶﺓ ﺍ ِﻹﺳْﻼ ِﻣﱠﻴ ﹶﺔ َﺗﻘﹸـﻮﻡُ َﻋﻠﹶـﻰ ﹶﺃﺳَـﺎ ﹺ‬ ‫ﻱ ﹶﺃﻥﱠ ﺍ ﹶ‬ ‫ﺑﺎ ِﻹﺳْﻼ ﹺﻡ ﺩِﻳﻨﺎﹰ‪ ،‬ﹶﺃ ْ‬
‫ﷲ ﻭﻣﻼِﺋ ﹶﻜِﺘ ِﻪ ﻭﻛﹸﺘُﹺﺒ ِﻪ ﻭﺭُﺳُِﻠ ِﻪ ﻭﺑﺎﻟَﻴ ْﻮ ﹺﻡ ﺍﻵ ِﺧ ﹺﺮ ﻭﺑﺎﻟ ﹶﻘﻀَﺎ ِﺀ‬ ‫ﺍ ِﻹﺳْﻼ ِﻣﱠﻴﺔِ‪ ،‬ﻭ ِﻫ َﻲ ﺍ ِﻹﳝَﺎ ﹸﻥ ﺑﺎ ِ‬
‫ﺱ‬
‫ﺖ ﺍﻟ َﻌﻘِﻴـ َﺪﺓﹸ ﻫِـ َﻲ ﺍ َﻷﺳَـﺎ َ‬ ‫ﷲ ﺗﻌﺎﱃ‪ .‬ﻓﻜﹶﺎَﻧ ِ‬ ‫ﻭﺍﻟ ﹶﻘ َﺪ ﹺﺭ َﺧْﻴ ﹺﺮ ِﻫﻤَﺎ ﻭ َﺷ ﱢﺮ ِﻫﻤَﺎ ِﻣ َﻦ ﺍ ِ‬
‫ﺱ ﺭُﻭ ِﺣ ﱟﻲ‪.‬‬ ‫ﺤﻀَﺎ َﺭﺓِ‪ ،‬ﻓﻬ َﻲ ﻗﺎِﺋ َﻤ ﹲﺔ َﻋﻠﹶﻰ ﹶﺃﺳَﺎ ﹴ‬ ‫ﻟﻠ َ‬
‫ﺴ ﹶﻔ ِﺔ‬
‫ﳊﻀَﺎ َﺭ ِﺓ ﺍ ِﻹﺳْﻼ ِﻣﱠﻴ ِﺔ ﹶﻓﹺﺈﻧﱠـ ُﻪ َﻳَﺘ َﻤﺜﱠـ ﹸﻞ ﰲ ﹶﻓﻠﹾـ َ‬ ‫ﳊﻴَﺎ ِﺓ ﰲ ﺍ ﹶ‬ ‫ﺼﻮﹺﻳ ُﺮ ﺍ ﹶ‬ ‫ﺃ ﱠﻣﺎ َﺗ ْ‬
‫ﳊﻴَـﺎﺓﹸ‪،‬‬ ‫ﺖ َﻋ ﹺﻦ ﺍﻟ َﻌﻘِﻴ َﺪ ِﺓ ﺍ ِﻹﺳْﻼ ِﻣﱠﻴﺔِ‪ ،‬ﻭﺍﱠﻟﺘِﻲ َﺗﻘﹸـﻮﻡُ َﻋﹶﻠْﻴﻬَـﺎ ﺍ ﹶ‬ ‫ﺍ ِﻹﺳْﻼ ﹺﻡ ﺍﱠﻟﺘِﻲ ِﺍْﻧَﺒﹶﺜ ﹶﻘ ْ‬
‫ﻱ‬
‫ﺴ ﹶﻔﺔﹸ ﺍﱠﻟﺘِﻲ ِﻫ َﻲ َﻣ ْﺰﺝُ ﺍﳌﹶﺎ ﱠﺩ ِﺓ ﺑـﺎﻟﺮُﻭﺡﹺ‪ ،‬ﹶﺃ ْ‬ ‫ﳊﻴَﺎﺓِ‪َ ،‬ﻫ ِﺬ ِﻩ ﺍﻟ ﹶﻔ ﹾﻠ َ‬ ‫ﻭﹶﺃ ْﻋﻤَﺎ ﹸﻝ ﺍ ِﻹْﻧﺴَﺎ ِﻥ ﰲ ﺍ ﹶ‬
‫ﳊﻴَـﺎ ِﺓ‪.‬‬ ‫ﺼﻮﹺﻳ ﹺﺮ ﺍ ﹶ‬ ‫ﷲ ﻭَﻧﻮَﺍﻫِﻴﻪِ‪ِ ،‬ﻫ َﻲ ﺍ َﻷﺳَـﺎﺱُ ﻟﺘَـ ْ‬ ‫ﺴﱠﻴ َﺮ ﹰﺓ ﹺﺑﹶﺄﻭَﺍ ِﻣ ﹺﺮ ﺍ ِ‬
‫َﺟ ْﻌﻞﹸ ﺍ َﻷ ْﻋ َﻤﺎ ﹺﻝ ﻣُ َ‬
‫ﲔ ﺍﻟ ِﻘﻴَﺎ ﹺﻡ ﺑﺎﻟ َﻌﻤَـ ﹺﻞ ﻣِـ ْﻦ‬ ‫ﷲ ِﺣ َ‬ ‫ﺻﹶﻠَﺘﻪُ ﺑﺎ ِ‬ ‫ﻓﺎﻟ َﻌ َﻤﻞﹸ ﺍ ِﻹْﻧﺴَﺎﱐﱡ ﻣَﺎ ﱠﺩﺓﹲ‪ ،‬ﻭﹺﺇ ْﺩﺭَﺍ ُﻙ ﺍ ِﻹْﻧﺴَﺎ ِﻥ ِ‬
‫ﺝ ﺍﳌﹶـﺎ ﱠﺩ ِﺓ‬ ‫ﻚ ﻣَـ ْﺰ ُ‬ ‫ﺼ ﹶﻞ ﹺﺑ ﹶﺬِﻟ َ‬ ‫ﺤَ‬‫ﺡ‪ .‬ﹶﻓ َ‬ ‫ﹶﻛ ْﻮ ِﻥ َﻫﺬﹶﺍ ﺍﻟ َﻌ َﻤ ﹺﻞ ﺣَﻼ ﹰﻻ ﹶﺃ ْﻭ َﺣﺮَﺍ َﻣﹰﺎ ﻫُ َﻮ ﺍﻟﺮُﻭ ُ‬
‫ﷲ ﻭَﻧﻮَﺍ ِﻫﻴَـﻪُ‪.‬‬ ‫ﺴِﻠ ﹺﻢ ﻫُ َﻮ ﹶﺃﻭَﺍ ِﻣ َﺮ ﺍ ِ‬‫ﺴﻴﱢ ُﺮ َﻷ ْﻋﻤَﺎ ﹺﻝ ﺍﳌﹸ ْ‬ ‫ﻚ ﻛﹶﺎ ﹶﻥ ﺍ ﹸﳌ َ‬ ‫ﺡ‪ .‬ﻭﹺﺑﻨَﺎ ًﺀ َﻋﻠﹶﻰ ﹶﺫِﻟ َ‬ ‫ﺑﺎﻟﺮُﻭ ﹺ‬
‫ﺲ‬
‫ﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﻟﹶـْﻴ َ‬ ‫ﺿﻮَﺍ ﹸﻥ ﺍ ِ‬ ‫ﷲ ﻭَﻧﻮَﺍﻫِﻴﻪِ‪ِ ،‬ﻫ َﻲ ﹺﺭ ْ‬ ‫ﻭﺍﻟﻐَﺎَﻳﺔﹸ ِﻣ ْﻦ َﺗﺴْﻴ ﹺﲑ ﹶﺃ ْﻋﻤَﺎِﻟ ِﻪ ﺑﹶﺄﻭَﺍ ِﻣ ﹺﺮ ﺍ ِ‬
‫ﺲ ﺍﻟ َﻌ َﻤ ﹺﻞ ﻓﻬُ َﻮ ﺍﻟ ِﻘَﻴ َﻤﺔﹸ ﺍﱠﻟﺘِـﻲ ُﻳﺮَﺍﻋَـﻰ‬ ‫ﺼﺪُ ِﻣ َﻦ ﺍﻟ ِﻘﻴَﺎ ﹺﻡ ﹺﺑَﻨ ﹾﻔ ﹺ‬ ‫ﺍﻟَﻨ ﹾﻔ ِﻌﱠﻴ ﹶﺔ ﻣُ ﹾﻄﹶﻠ ﹶﻘﹰﺎ‪ .‬ﹶﺃﻣﱠﺎ ﺍﻟ ﹶﻘ ْ‬
‫ﻑ ﺍ َﻷ ْﻋﻤَﺎ ﹺﻝ‪ .‬ﹶﻓﻘﹶـ ْﺪ‬ ‫ﺨَﺘِﻠﻒُ ﺑﹺﺎ ْﺧﺘِﻼ ِ‬ ‫ﲔ ﺍﻟ ِﻘﻴَﺎ ﹺﻡ ﺑﺎﻟ َﻌ َﻤ ﹺﻞ‪ .‬ﻭ َﻫ ِﺬ ِﻩ ﺍﻟ ِﻘَﻴ َﻤﺔﹸ َﺗ ْ‬ ‫ﺤﻘِﻴ ﹸﻘﻬَﺎ ِﺣ َ‬ ‫َﺗ ْ‬
‫ﺴﻴﱢ ُﺮ ُﻩ‬
‫ﺼ ِﺪ ﺍﻟ ﹺﺮْﺑﺢﹺ‪ ،‬ﹶﻓﹺﺈﻥﱠ ِﺗﺠَﺎ َﺭَﺗﻪُ َﻋ َﻤ ﹲﻞ ﻣَﺎ ﱢﺩﻱﱞ‪ ،‬ﻭُﻳ َ‬ ‫َﺗﻜﹸﻮ ﹸﻥ ِﻗَﻴ َﻤ ﹰﺔ ﻣَﺎ ﱢﺩﱠﻳ ﹰﺔ ﹶﻛ َﻤ ْﻦ ُﻳﺘَﺎ ﹺﺟﺮُ ﹺﺑ ﹶﻘ ْ‬
‫ﷲ‪ .‬ﻭﺍﻟ ِﻘَﻴﻤَـ ﹸﺔ‬ ‫ﺿﻮَﺍ ِﻥ ﺍ ِ‬ ‫ﺐ ﹶﺃﻭَﺍ ِﻣ ﹺﺮ ِﻩ ﻭَﻧﻮَﺍﻫِﻴ ِﻪ ِﺍْﺑِﺘﻐَﺎ َﺀ ﹺﺭ ْ‬ ‫ﺴ َ‬ ‫ﷲ َﺣ َ‬ ‫ﺼﹶﻠِﺘ ِﻪ ﺑﺎ ِ‬ ‫ﻓِﻴﻬﹺﺎ ﹺﺇ ْﺩﺭَﺍ ﹸﻛ ُﻪ ِﻟ ِ‬
‫ﺤﻘِﻴ ﹸﻘﻬَﺎ ِﻣ َﻦ ﺍﻟ ِﻘﻴَﺎ ﹺﻡ ﺑﺎﻟ َﻌ َﻤ ﹺﻞ ِﻫ َﻲ ﺍﻟ ﹺﺮْﺑﺢُ‪ ،‬ﻭﻫُ َﻮ ِﻗَﻴ َﻤ ﹲﺔ ﻣَﺎ ﱢﺩﱠﻳ ﹲﺔ‪.‬‬ ‫ﺍﱠﻟﺘِﻲ ﻳُ َﺮﺍﻋَﻰ َﺗ ْ‬
‫ﳊ ﱢﺞ‪ .‬ﻭﻗﹶـ ْﺪ‬ ‫ﺼ ْﻮ ﹺﻡ ﻭﺍ ﹶ‬ ‫ﻭﹶﻗ ْﺪ َﺗﻜﹸﻮ ﹸﻥ ﺍﻟﻘِﻴ َﻤﺔﹸ ﺭُﻭ ِﺣﱠﻴﺔﹰ‪ ،‬ﻛﺎﻟﺼﱠﻼ ِﺓ ﻭﺍﻟ ﱠﺰﻛﹶﺎ ِﺓ ﻭﺍﻟ ﱠ‬
‫ﻕ ﻭﺍ َﻷﻣَﺎَﻧ ِﺔ ﻭﺍﻟ َﻮﻓﹶﺎ ِﺀ‪ .‬ﻭﹶﻗ ْﺪ َﺗﻜﹸﻮ ﹸﻥ ﺍﻟ ِﻘَﻴ َﻤﺔﹸ ﹺﺇْﻧﺴَﺎﹺﻧﱠﻴﺔﹰ‪،‬‬ ‫ﺼ ْﺪ ﹺ‬‫َﺗﻜﹸﻮ ﹸﻥ ﺍﻟ ِﻘَﻴ َﻤﺔﹸ ُﺧﹸﻠ ِﻘﱠﻴﺔﹰ‪ ،‬ﻛﺎﻟ ِ‬
‫ﲔ ﺍﻟ ِﻘﻴَـﺎ ﹺﻡ‬ ‫ﻑ‪ .‬ﻭ َﻫ ِﺬ ِﻩ ﺍﻟ ِﻘَﻴ ُﻢ ُﻳﺮَﺍﻋِﻴﻬَﺎ ﺍ ِﻹْﻧﺴَﺎ ﹸﻥ ﺣِـ َ‬ ‫ﻛﹺﺈْﻧﻘﹶﺎ ِﺫ ﺍﻟ َﻐﺮﹺﻳ ﹺﻖ ﻭﹺﺇﻏﹶﺎﹶﺛ ِﺔ ﺍ ﹶﳌ ﹾﻠﻬُﻮ ِ‬
‫ﺖ ﺍ ﹶﳌﹶﺜ ﹶﻞ ﺍ َﻷ ْﻋﻠﹶﻰ‬ ‫ﺴ ِ‬ ‫ﻸ ْﻋﻤَﺎﻝﹺ‪ ،‬ﻭﹶﻟْﻴ َ‬ ‫ﺴﱢﻴ َﺮ ﹶﺓ ﻟ َ‬
‫ﺖ ﺍﳌﹸ َ‬ ‫ﺴ ِ‬ ‫ﺤ ﱢﻘ ﹶﻘﻬَﺎ‪ ،‬ﹺﺇﻻﱠ ﹶﺃﻧﱠﻬﺎ ﹶﻟْﻴ َ‬ ‫ﺑﺎﻟ َﻌ َﻤ ﹺﻞ َﺣﺘﱠﻰ ﻳُ َ‬
‫ﻑ َﻧ ْﻮ ِﻋ ِﻪ‪.‬‬‫ﺨَﺘِﻠﻒُ ﺑﹺﺎ ْﺧﺘِﻼ ِ‬ ‫ﺍﱠﻟﺬِﻱ َﻳ ْﻬ ِﺪﻑُ ﹺﺇﹶﻟْﻴﻪِ‪َ ،‬ﺑ ﹾﻞ ِﻫ َﻲ ﺍﻟﻘِﻴ َﻤﺔﹸ ِﻣ َﻦ ﺍﻟ َﻌ َﻤ ﹺﻞ ﻭَﺗ ْ‬
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 ‫ﺕ‬‫ﻉ َﺟ ْﻮﻋَـﺎ ِ‬ ‫ﺖ ﹺﺇﺷْـﺒَﺎ َ‬ ‫ﺴ ْ‬ ‫ﺿﻮَﺍ ِﻥ ﺍﷲِ‪ ،‬ﻭﹶﻟﻴْـ َ‬ ‫ﺴﻌَﺎ َﺩﺓﹸ ﹶﻓ ﹺﻬ َﻲ َﻧْﻴﻞﹸ ﹺﺭ ْ‬ ‫ﻭﺃ ﱠﻣﺎ ﺍﻟ َ‬
‫ﺕ‬‫ﺕ ﺍﳊﺎﺟـﺎ ِ‬ ‫ﺕ ﺍ ِﻹْﻧﺴَﺎ ِﻥ َﺟﻤِﻴ ِﻌﻬَﺎ‪ِ ،‬ﻣ ْﻦ َﺟ ْﻮﻋَـﺎ ِ‬ ‫ﻉ َﺟ ْﻮﻋَﺎ ِ‬ ‫ﺍ ِﻹْﻧﺴَﺎﻥِ‪َ ،‬ﻷﻥﱠ ﹺﺇ ْﺷﺒَﺎ َ‬
‫ﺕ ﺍ ِﻹْﻧﺴَﺎﻥِ‪،‬‬ ‫ﺕ ﺍﻟ َﻐﺮَﺍِﺋﺰﹺ‪ ،‬ﻫُ َﻮ َﻭﺳِﻴﹶﻠ ﹲﺔ ﻻ ﹺﺯ َﻣ ﹲﺔ ﻟﻠ ُﻤﺤَﺎﹶﻓ ﹶﻈ ِﺔ َﻋﻠﹶﻰ ﺫﺍ ِ‬ ‫ﻀ ﹺﻮﻳﱠﺔِ‪ ،‬ﻭ َﺟ ْﻮﻋَﺎ ِ‬ ‫ﺍﻟ ُﻌ ْ‬
‫ﳊﻴَﺎ ِﺓ‪ .‬ﻭﻫﺬﺍ ﻫُـ َﻮ ﺍ َﻷﺳَـﺎﺱُ‬ ‫ﺼﻮﹺﻳ ُﺮ ﺍ ﹶ‬ ‫ﺴﻌَﺎ َﺩﺓﹸ‪َ .‬ﻫﺬﹶﺍ ﻫُ َﻮ َﺗ ْ‬ ‫ﻭﻻ َﻳ ﹾﻠ َﺰﻡُ ِﻣ ْﻦ ُﻭﺟُﻮ ِﺩﻫَﺎ ﺍﻟ َ‬
‫ﺤﻀَﺎ َﺭ ِﺓ ﺍ ِﻹﺳْـﻼ ِﻣﱠﻴ ِﺔ‪ .‬ﻭﹺﺇﱠﻧﻬَـﺎ‬ ‫ﺱ ﻟﻠ َ‬ ‫ﺼﻮﹺﻳ ُﺮ‪ .‬ﻭﻫُ َﻮ ﺍ َﻷﺳَﺎ ُ‬ ‫ﺍﱠﻟﺬِﻱ َﻳﻘﹸﻮ ُﻡ َﻋﹶﻠْﻴ ِﻪ َﻫﺬﹶﺍ ﺍﻟَﺘ ْ‬
‫ﻀﺔِ‪ ،‬ﹶﻛﻤَﺎ ﹶﺃﻥﱠ ﺍ َﻷ ْﺷﻜﹶﺎ ﹶﻝ ﺍ ﹶﳌ َﺪﹺﻧﱠﻴ ﹶﺔ ﺍﻟﻨَﺎ َﺟ َﻤ ﹶﺔ َﻋْﻨﻬَﺎ‬ ‫ﳊﻀَﺎ َﺭ ﹶﺓ ﺍﻟ َﻐ ْﺮﹺﺑﱠﻴ ﹶﺔ ﹸﻛ ﱠﻞ ﺍ ﹸﳌﻨَﺎﹶﻗ َ‬ ‫ﺾﺍﹶ‬ ‫ﹶﻟُﺘﻨَﺎِﻗ ُ‬
‫ﻼ‪ :‬ﺍﻟﺼُﻮ َﺭﺓﹸ ﺷَـ ﹾﻜ ﹲﻞ‬ ‫ﳊﻀَﺎ َﺭ ِﺓ ﺍﻟ َﻐ ْﺮﹺﺑﱠﻴ ِﺔ‪ .‬ﻓ َﻤﹶﺜ ﹰ‬‫ُﺗﻨَﺎِﻗﺾُ ﺍ َﻷ ْﺷﻜﹶﺎ ﹶﻝ ﺍ ﹶﳌ َﺪﹺﻧﱠﻴ ﹶﺔ ﺍﻟﻨﺎﺟَﻤ ﹶﺔ َﻋ ﹺﻦ ﺍ ﹶ‬
‫ﳊﻀَﺎ َﺭﺓﹸ ﺍﻟ َﻐ ْﺮﹺﺑﱠﻴﺔﹸ َﺗ ْﻌَﺘﹺﺒﺮُ ﺻُﻮ َﺭ ﹶﺓ ﺍ ْﻣ َﺮﹶﺃ ٍﺓ ﻋَﺎ ﹺﺭَﻳ ٍﺔ ﺗُْﺒ ﹺﺮﺯُ ﻓِﻴ َﻬﺎ َﺟﻤِﻴ َﻊ َﻣﻔﹶﺎِﺗﹺﻨﻬَـﺎ‬ ‫َﻣ َﺪﹺﻧﻲﱞ‪ ،‬ﻭﺍ ﹶ‬
‫ﻚ َﻳ ْﻌَﺘﹺﺒ ُﺮﻫَﺎ ﺍﻟ َﻐ ْﺮﺑﹺـ ﱡﻲ‬ ‫ﳊﻴَﺎ ِﺓ َﻣ َﻊ ﺍ ﹶﳌ ْﺮﹶﺃ ِﺓ‪ .‬ﻭﻟ ﹶﺬِﻟ َ‬ ‫ﻼ َﻣ َﺪﹺﻧﻴَﺎ‪َ ،‬ﻳﱠﺘ ِﻔﻖُ َﻣ َﻊ َﻣﻔﹶﺎﻫِﻴ ِﻤﻬَﺎ ﰲ ﺍ ﹶ‬ ‫َﺷ ﹾﻜ ﹰ‬
‫ﻁ ﺍﻟﻔﹶـﻦﱢ‪،‬‬ ‫ﺖ ُﺷﺮُﻭ ﹶ‬ ‫ﺸ ﹾﻜ ﹴﻞ َﻣ َﺪﹺﻧﻲﱟ‪ ،‬ﻭِﻗ ﹾﻄ َﻌ ﹰﺔ ﹶﻓﱢﻨَﻴ ﹰﺔ ﹺﺇﺫﹶﺍ ﺍ ْﺳَﺘ ﹾﻜ َﻤﹶﻠ ْ‬ ‫ِﻗ ﹾﻄ َﻌ ﹰﺔ ﹶﻓﱢﻨَﻴ ﹰﺔ َﻳ ْﻌَﺘ ﱡﺰ ﹺﺑﻬَﺎ ﻛ َ‬
‫ﺾ َﻣ َﻊ َﺣﻀَﺎ َﺭ ِﺓ ﺍ ِﻹﺳْﻼﻡﹺ‪ ،‬ﻭُﻳﺨَﺎِﻟﻒُ َﻣﻔﹶﺎﻫِﻴ َﻤﻪُ َﻋ ﹺﻦ ﺍ ﹶﳌ ْﺮﹶﺃ ِﺓ‬ ‫ﺸ ﹾﻜ ﹶﻞ َﻳَﺘﻨَﺎﹶﻗ ُ‬ ‫ﻭﹶﻟ ِﻜ ﱠﻦ َﻫﺬﹶﺍ ﺍﻟ َ‬
‫ﺐ ﺇﹺﺛﺎ َﺭ ﹶﺓ‬ ‫ﺴﺒﱢ ُ‬ ‫ﺼﻮﹺﻳ ُﺮ َﻷﻧﱠ ُﻪ ُﻳ َ‬ ‫ﻚ ﻳُ ْﻤَﻨﻊُ َﻫﺬﹶﺍ ﺍﻟَﺘ ْ‬ ‫ﺠﺐُ ﹶﺃ ﹾﻥ ُﻳﺼَﺎﻥﹶ‪ ،‬ﻭﻟ ﹶﺬِﻟ َ‬ ‫ﺽ َﻳ ﹺ‬ ‫ﺍﱠﻟﺘِﻲ ِﻫ َﻲ ِﻋ ْﺮ ٌ‬
‫ﻀﹰﺎ ﻣـﺎ ﹺﺇﺫﹶﺍ ﹶﺃﺭَﺍ َﺩ‬ ‫ﻚ ﹶﺃﻳْـ َ‬ ‫ﻕ‪ .‬ﻭ ِﻣﹾﺜﻞﹸ ﹶﺫِﻟ َ‬ ‫ﺿ ﹺﻮﱠﻳ ِﺔ ﺍ َﻷ ْﺧﻼ ﹺ‬ ‫ﻉ ﻭُﻳ َﺆﺩﱢﻱ ﹺﺇﻟﹶﻰ ﹶﻓ ْﻮ َ‬ ‫ﹶﻏﺮﹺﻳ َﺰ ِﺓ ﺍﻟَﻨ ْﻮ ﹺ‬
‫ﻑ ﺍ ﹶﳌ ْﺮﹶﺃ ِﺓ ﰲ‬ ‫ﺴِﻠﻢُ ﹶﺃ ﹾﻥ ُﻳﻘِﻴ َﻢ َﺑﻴْﺘﹰﺎ ﻭﻫُ َﻮ َﺷ ﹾﻜ ﹲﻞ َﻣ َﺪﹺﻧﻲﱞ‪ ،‬ﹶﻓﹺﺈﱠﻧﻪُ ُﻳﺮَﺍﻋِﻲ ﻓِﻴ ِﻪ َﻋ َﺪ َﻡ ﺍْﻧ ِﻜﺸَﺎ ِ‬ ‫ﺍﳌﹸ ْ‬
‫ﻑ ﺍﻟ َﻐ ْﺮﹺﺑ ﱢﻲ ﹶﻓﹺﺈﻧﱠـ ُﻪ‬ ‫ﺝ ﺍﻟَﺒْﻴﺖِ‪ ،‬ﹶﻓﻴُﻘِﻴﻢ َﺣ ْﻮﹶﻟﻪُ ﺳُﻮﺭﺍﹰ‪ ،‬ﹺﺑﺨِﻼ ِ‬ ‫ﺣَﺎ ﹺﻝ َﺗَﺒﺬﱡِﻟﻬَﺎ ِﻟ َﻤ ْﻦ ﻫُ َﻮ ﺧﺎ ﹺﺭ َ‬
‫ﺐ َﺣﻀَﺎ َﺭِﺗ ِﻪ‪ .‬ﻭ َﻫ ﹶﻜﺬﹶﺍ ﲨﻴ ُﻊ ﻣﺎ ﻳُْﻨِﺘﺞُ ِﻣ َﻦ ﺍ َﻷ ْﺷﻜﹶﺎ ﹺﻝ ﺍ ﹶﳌ َﺪﹺﻧﻴﱠـ ِﺔ‬ ‫ﺴ َ‬ ‫ﻚ َﺣ َ‬ ‫ﻻ ُﻳﺮَﺍﻋِﻲ ﹶﺫِﻟ َ‬
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‫ﻚ ﺍﳌﹶﻼﹺﺑﺲُ‪ ،‬ﻓﹺﺈﻧﱠﻬﺎ ﹺﺇ ﹾﻥ ﻛﹶﺎﻧَـ ْ‬ ‫ﺤ ﹺﻮﻫَﺎ‪ .‬ﻭﻛ ﹶﺬِﻟ َ‬ ‫ﳊﻀَﺎ َﺭ ِﺓ ﺍﻟ َﻐ ْﺮﹺﺑﱠﻴ ِﺔ ﻛﺎﻟَﺘﻤَﺎﺛِﻴ ﹺﻞ ﻭَﻧ ْ‬ ‫َﻋ ﹺﻦ ﺍ ﹶ‬
‫ﺴﻬَﺎ‪ ،‬ﻷَﻧـﱠﻬﺎ ﹶﲢﻤِـ ﹸﻞ‬ ‫ﺴِﻠ ﹺﻢ ﹶﺃ ﹾﻥ َﻳ ﹾﻠَﺒ َ‬
‫ﺠ ْﺰ ﻟﻠﻤ ْ‬ ‫ﺻ ﹰﺔ ﺑﺎﻟ ﹸﻜﻔﱠﺎ ﹺﺭ ﺑﹺﺎ ْﻋِﺘﺒَﺎ ﹺﺭ ِﻫ ْﻢ ﹸﻛﻔﱠﺎ َﺭﹰﺍ ﹶﻟ ْﻢ َﻳ ُ‬‫ﺧَﺎ ﱠ‬
‫ﺲ ُﻣ َﻌﱠﻴﻨَـ ٍﺔ ﻻ‬ ‫ﻚ ﺑﹶﺄ ﹾﻥ َﺗﻌَﺎ َﺭﻓﹸﻮﺍ َﻋﻠﹶﻰ ﻣَﻼﺑﹺـ َ‬ ‫ﹺﻭ ْﺟ َﻬ ﹶﺔ َﻧ ﹶﻈ ﹴﺮ ُﻣ َﻌﱠﻴَﻨﺔٍ‪ ،‬ﻭﹺﺇ ﹾﻥ ﹶﻟ ْﻢ َﺗ ﹸﻜ ْﻦ ﻛ ﹶﺬِﻟ َ‬
‫ﺑﹺﺎ ْﻋِﺘﺒَﺎ ﹺﺭ ﹸﻛ ﹾﻔ ﹺﺮ ِﻫﻢْ‪َ ،‬ﺑ ﹾﻞ ﹶﺃ َﺧﺬﹸﻭﻫَﺎ ِﻟﺤَﺎ َﺟ ٍﺔ ﹶﺃ ْﻭ ﺯﹺﻳَﻨ ٍﺔ ﹶﻓﹺﺈﱠﻧﻬَﺎ ُﺗ َﻌﺪﱡ ﺣِﻴَﻨِﺌ ٍﺬ ِﻣ َﻦ ﺍ َﻷﺷْـﻜﹶﺎ ﹺﻝ‬
‫ﺍ ﹶﳌ َﺪﹺﻧﱠﻴ ِﺔ ﺍﻟﻌَﺎ ﱠﻣ ِﺔ ﻭَﻳﺠُﻮ ُﺯ ﺍ ْﺳِﺘ ْﻌﻤَﺎﹸﻟﻬَﺎ‪.‬‬
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 ‫ﺕ‬‫ﺨَﺘَﺒﺮَﺍ ِ‬ ‫ﺕ ﺍ ﹸﳌ ْ‬ ‫ﺼﻨَﺎ َﻋ ِﺔ ﻛﹶﺄﺩَﻭﺍ ِ‬ ‫ﺠﺔﹸ َﻋ ﹺﻦ ﺍﻟ ِﻌ ﹾﻠ ﹺﻢ ﻭﺍﻟ ِ‬ ‫ﺃ ﱠﻣﺎ ﺍ َﻷ ْﺷﻜﹶﺎ ﹸﻝ ﺍ ﹶﳌﺪَﻧﻴ ﹸﺔ ﺍﻟﻨﺎِﺗ َ‬
‫ﺲ ﻭﻣﺎ ﺷَﺎ ﹶﻛﹶﻠﻬَﺎ‪ ،‬ﻓﹺﺈﱠﻧﻬَﺎ ﹶﺃﺷْـﻜﹶﺎ ﹲﻝ‬ ‫ﺙ ﻭﺍﻟ ﹶﻄﻨَﺎِﻓ ﹺ‬ ‫ﺼﻨَﺎ ِﻋﱠﻴﺔِ‪ ،‬ﻭﺍ َﻷﺛﹶﺎ ِ‬ ‫ﺕ ﺍﻟ ِﻄﱢﺒَﻴ ِﺔ ﻭﺍﻟ ِ‬ ‫ﻭﺍﻵﻻ ِ‬
‫ﺖ ﻧﺎ ﹺﺟﻤَـ ﹰﺔ ﻋَـ ﹺﻦ‬ ‫ﺴ ْ‬ ‫ﻱ َﺷ ْﻲﺀٍ‪َ ،‬ﻷﻧﱠﻬﺎ ﹶﻟﻴْـ َ‬ ‫َﻣ َﺪﹺﻧﱠﻴ ﹲﺔ ﻋَﺎﹶﻟ ِﻤﱠﻴ ﹲﺔ ﻻ ُﻳﺮَﺍﻋَﻰ ﰲ ﹶﺃ ْﺧ ِﺬﻫَﺎ ﹶﺃ ﱡ‬
‫ﳊﻀَﺎ َﺭﺓِ‪ ،‬ﻭﻻ َﺗَﺘ َﻌﻠﱠﻖُ ﹺﺑﻬَﺎ‪.‬‬ ‫ﺍﹶ‬
‫ﺤﻜﱠﻢُ ﰲ ﺍﻟﻌَﺎﹶﻟ ﹺﻢ ﺍﻟَﻴ ْﻮﻡَ‪ُ ،‬ﺗﺮﹺﻳﻨَـﺎ‬ ‫ﺤﻀَﺎ َﺭ ِﺓ ﺍﻟ َﻐ ْﺮﹺﺑﱠﻴ ِﺔ ﺍﱠﻟﺘِﻲ َﺗَﺘ َ‬ ‫ﻭَﻧ ﹾﻈ َﺮﹲﺓ ﺧَﺎ ِﻃ ﹶﻔ ﹲﺔ ﻟﻠ َ‬
‫ﻺْﻧﺴَﺎﻧﱠﻴ ِﺔ ﹸﻃ َﻤ ﹾﺄﻧﹺﻴَﻨَﺘﻬَﺎ‪َ ،‬ﺑ ﹾﻞ ﹺﺇﱠﻧﻬَﺎ َﻋﻠﹶـﻰ‬ ‫ﻀ َﻤ َﻦ ﻟ ِ‬ ‫ﺴَﺘﻄِﻴ ُﻊ ﹶﺃ ﹾﻥ َﺗ ْ‬ ‫ﳊﻀَﺎ َﺭ ﹶﺓ ﺍﻟ َﻐ ْﺮﹺﺑﱠﻴ ﹶﺔ ﻻ َﺗ ْ‬‫ﹶﺃﻥﱠ ﺍ ﹶ‬
‫ﺸﻘﹶﺎ َﺀ ﺍﱠﻟﺬِﻱ َﻳَﺘ ﹶﻘﻠﱠﺐُ ﺍﻟﻌَـﺎﹶﻟﻢُ َﻋﻠﹶـﻰ ﹶﺃﺷْـﻮَﺍ ِﻛﻪِ‪،‬‬ ‫ﺖ َﻫﺬﹶﺍ ﺍﻟ َ‬ ‫ﻚ َﺳﱠﺒَﺒ ْ‬ ‫ﺲ ِﻣ ْﻦ ﹶﺫِﻟ َ‬ ‫ﺍﻟ َﻌ ﹾﻜ ﹺ‬
‫ﳊﻴَﺎ ِﺓ ﺧِﻼﻓﹶـﹰﺎ‬ ‫ﺼ ﹶﻞ ﺍﻟﺪِﻳ ﹺﻦ َﻋ ﹺﻦ ﺍ ﹶ‬ ‫ﳊﻀَﺎ َﺭﺓﹸ ﺍﱠﻟﺘِﻲ ﹶﲡ َﻌﻞﹸ ﹶﺃﺳَﺎ َﺳﻬَﺎ ﹶﻓ ْ‬ ‫ﺼ ﹶﻄﻠِﻲ ﹺﺑﻨَﺎ ﹺﺭ ِﻩ‪ .‬ﻭﺍ ﹶ‬ ‫ﻭَﻳ ْ‬
‫ﺼﻮﱢ ُﺭ‬ ‫ﳊﻴَﺎ ِﺓ ﺍﻟﻌَﺎﻣﱠـﺔِ‪ ،‬ﻭﺗُـ َ‬ ‫ِﻟ ِﻔ ﹾﻄ َﺮ ِﺓ ﺍ ِﻹْﻧﺴَﺎﻥِ‪ ،‬ﻭﻻ ُﺗﻘِﻴ ُﻢ ﻟﻠﻨَﺎ ِﺣَﻴ ِﺔ ﺍﻟﺮُﻭ ِﺣﱠﻴ ِﺔ َﻭ ْﺯَﻧﹰﺎ ﰲ ﺍ ﹶ‬
‫ﺼﹶﻠ ﹶﺔ َﺑْﻴ َﻦ ﺍ ِﻹْﻧﺴَﺎ ِﻥ ﻭﺍ ِﻹْﻧﺴَﺎ ِﻥ ﰲ ﺍﳊﻴﺎ ِﺓ ﻫِـ َﻲ‬ ‫ﺠ َﻌﻞﹸ ﺍﻟ ِ‬ ‫ﳊﻴَﺎ ﹶﺓ ﺑﹶﺄﻧﱠﻬﺎ ﺍ ﹶﳌْﻨ ﹶﻔ َﻌﺔﹸ ﹶﻓ ﹶﻘﻂﹾ‪ ،‬ﻭَﺗ ْ‬ ‫ﺍﹶ‬
‫ﺖ َﻫ ِﺬ ِﻩ ﺍ ﹶﳌْﻨ ﹶﻔ َﻌﺔﹸ‬
‫ﳊﻀَﺎ َﺭﺓﹸ ﻻ ﺗُْﻨِﺘﺞُ ﹺﺇﻻﱠ َﺷﻘﹶﺎ ًﺀ ﻭﹶﻗﹶﻠ ﹶﻘﹰﺎ ﺩَﺍِﺋ َﻤْﻴﻦﹺ‪ ،‬ﻓﹶﻤﺎ ﺩَﺍ َﻣ ْ‬ ‫ﺍ ﹶﳌْﻨ ﹶﻔ َﻌﺔﹶ‪َ ،‬ﻫ ِﺬ ِﻩ ﺍ ﹶ‬
‫ﻉ َﻋﹶﻠْﻴﻬَﺎ ﹶﻃﹺﺒﹺﻴ ِﻌﻲﱞ‪ ،‬ﻭﺍﻟﹺﻨﻀَﺎ ﹸﻝ ﰲ َﺳﹺﺒﻴِﻠﻬَﺎ ﹶﻃﹺﺒﹺﻴ ِﻌﻲﱞ‪ ،‬ﻭﺍﻻ ْﻋِﺘﻤَﺎ ُﺩ‬ ‫ِﻫ َﻲ ﺍ َﻷﺳَﺎﺱَ‪ ،‬ﻓﺎﻟَﺘﻨَﺎ ُﺯ ُ‬
‫ﻚ َﻳﻜﹶـ ْﻮ ﹸﻥ ﺍﻻﺳـﺘﻌﻤﺎ ُﺭ‬ ‫ﺸ ﹺﺮ ﹶﻃﹺﺒﹺﻴ ِﻌﻲﱞ‪ .‬ﻭﻟ ﹶﺬِﻟ َ‬ ‫ﺕ َﺑْﻴ َﻦ ﺍﻟَﺒ َ‬ ‫َﻋﻠﹶﻰ ﺍﻟﻘﹸ ﱠﻮ ِﺓ ﰲ ﹺﺇﻗﹶﺎ َﻣ ِﺔ ﺍﻟﺼِﻼ ِ‬
‫ﻕ ﻣُ َﺰ ْﻋ َﺰﻋَـﺔﹰ‪َ ،‬ﻷﻥﱠ ﺍ ﹶﳌْﻨ ﹶﻔﻌَـ ﹶﺔ‬ ‫ﳊﻀَﺎ َﺭﺓِ‪ ،‬ﻭَﺗﻜﹸﻮ ﹸﻥ ﺍ َﻷﺧْـﻼ ُ‬ ‫ﹶﻃﹺﺒﹺﻴ ِﻌﱠﻴﹰﺎ ِﻋْﻨ َﺪ ﹶﺃ ْﻫ ﹺﻞ َﻫ ِﺬ ِﻩ ﺍ ﹶ‬
‫ﳊﻴَـﺎ ِﺓ‬ ‫ﳊﻴَﺎ ِﺓ‪ .‬ﻭﳍﺬﺍ ﹶﻓ ِﻤ َﻦ ﺍﻟ ﹶﻄﹺﺒﹺﻴ ِﻌ ﱢﻲ ﹶﺃ ﹾﻥ ُﺗْﻨﻔﹶﻰ ﻣِـ َﻦ ﺍ ﹶ‬ ‫ﺱﺍﹶ‬ ‫َﻭ ْﺣ َﺪﻫَﺎ َﺳَﺘ ﹶﻈﻞﱡ ِﻫ َﻲ ﹶﺃﺳَﺎ َ‬
‫ﺱ‬‫ﳊﻴَﺎ ﹸﺓ َﻋﻠﹶﻰ ﹶﺃﺳَﺎ ﹺ‬ ‫ﺖ ِﻣْﻨﻬَﺎ ﺍﻟ ِﻘَﻴﻢُ ﺍﻟﺮُﻭ ِﺣﱠﻴﺔﹸ‪ ،‬ﻭﹶﺃ ﹾﻥ َﺗﻘﹸﻮ َﻡ ﺍ ﹶ‬ ‫ﻕ ﺍﻟ ﹶﻜ ﹺﺮ َﳝﺔﹸ ﹶﻛﻤَﺎ ﻧُ ِﻔَﻴ ْ‬ ‫ﺍ َﻷ ْﺧﻼ ُ‬
‫ﺲ ﻭﺍﻟﹺﻨﻀَﺎ ﹺﻝ ﻭﺍﻻ ْﻋِﺘﺪَﺍ ِﺀ ﻭﺍﻻﺳﺘﻌﻤﺎ ﹺﺭ‪ .‬ﻭﻣﺎ ﻫُ َﻮ ﻭَﺍِﻗ ٌﻊ ﰲ ﺍﻟ َﻌﺎﹶﻟ ﹺﻢ ﺍﻟﻴَـ ْﻮ َﻡ ﻣِـ ْﻦ‬ ‫ﺍﻟَﺘﻨَﺎﹸﻓ ﹺ‬
‫ﺴَﺘ ِﻄﲑﹴ‪َ ،‬ﺧﻴْـ ُﺮ‬ ‫ﺸﺮﹺ‪ ،‬ﻭ ِﻣ ْﻦ ﹶﻗﹶﻠ ﹴﻖ ﺩَﺍِﺋ ﹴﻢ ﻭ َﺷ ﱟﺮ ُﻣ ْ‬ ‫ﺱ ﺍﻟَﺒ َ‬ ‫ﺕ ﺭُﻭ ِﺣﱠﻴ ٍﺔ ﰲ ُﻧﻔﹸﻮ ﹺ‬ ‫ُﻭﺟُﻮ ِﺩ ﹶﺃ َﺯﻣَﺎ ٍ‬
‫ﺤﻜﱠﻢُ ﰲ ﺍﻟﻌَﺎﹶﻟ ﹺﻢ ﻭ ِﻫ َﻲ‬ ‫ﳊﻀَﺎ َﺭ ِﺓ ﺍﻟ َﻐ ْﺮﹺﺑﱠﻴﺔِ‪َ ،‬ﻷﻧﱠﻬﺎ ِﻫ َﻲ ﺍﱠﻟﺘِﻲ َﺗَﺘ َ‬ ‫َﺩﻟِﻴ ﹴﻞ َﻋﻠﹶﻰ َﻧﺘَﺎِﺋ ﹺﺞ َﻫ ِﺬ ِﻩ ﺍ ﹶ‬
‫ﳋ ِﻄ َﺮ ِﺓ َﻋﻠﹶﻰ ﺍ ِﻹْﻧﺴَﺎﻧﱠﻴ ِﺔ‪.‬‬‫ﳋ ِﻄ َﲑ ِﺓ ﻭﺍ ﹶ‬ ‫ﺕ ﹺﺇﻟﹶﻰ َﻫ ِﺬ ِﻩ ﺍﻟَﻨﺘَﺎِﺋ ﹺﺞ ﺍ ﹶ‬ ‫ﺍﱠﻟﺘِﻲ ﹶﺃ ﱠﺩ ْ‬
‫ﺕ ﺍﻟﻌَﺎﹶﻟ َﻢ ُﻣْﻨ ﹸﺬ ﺍﻟ ﹶﻘ ْﺮ ِﻥ ﺍﻟﺴﺎﺑ ﹺﻊ‬ ‫ﳊﻀَﺎ َﺭ ِﺓ ﺍ ِﻹﺳْﻼ ِﻣﱠﻴ ِﺔ ﺍﱠﻟﺘِﻲ ﺳﺎﺩ ِ‬ ‫ﻭَﻧ ﹾﻈ َﺮﹲﺓ ﹺﺇﻟﹶﻰ ﺍ ﹶ‬
‫ﺸ َﺮ ﺍﳌِﻴﻼ ِﺩﻱﱢ‪ُ ،‬ﺗﺮﹺﻳﻨَـﺎ ﹶﺃﻧﱠﻬـﺎ ﻟﹶـ ْﻢ َﺗﻜﹸـ ْﻦ‬ ‫ﻱ َﺣﺘﱠﻰ ﹶﺃﻭَﺍ ِﺧ ﹺﺮ ﺍﻟ ﹶﻘ ْﺮ ِﻥ ﺍﻟﺜﹶﺎ ِﻣ َﻦ َﻋ َ‬ ‫ﺍﳌِﻴﻼ ِﺩ ﱢ‬
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‫ﲔ‬‫ﺴﻠِﻤ َ‬ ‫ﻕ ﺑَـْﻴ َﻦ ﺍﳌﹸـ ْ‬ ‫ﺲ ِﻣ ْﻦ ﹶﻃْﺒ ِﻌﻬَﺎ ﺍﻻﺳﺘﻌﻤﺎﺭُ‪َ ،‬ﻷﻧﱠﻬﺎ ﹶﻟ ْﻢ ُﺗﻔﹶـ ﱢﺮ ْ‬ ‫ﺴَﺘ ْﻌ ِﻤ َﺮﺓﹰ‪ ،‬ﻭﹶﻟْﻴ َ‬
‫ُﻣ ْ‬
‫ﺖ ﳍﺎ ﹶﻃﻮَﺍ ﹶﻝ ﻣُ ﱠﺪ ِﺓ ﺣُ ﹾﻜ ِﻤﻬَﺎ‪،‬‬ ‫ﺏ ﺍﱠﻟﺘِﻲ ﺩَﺍَﻧ ْ‬ ‫ﺸﻌُﻮ ﹺ‬‫ﳉﻤِﻴ ﹺﻊ ﺍﻟ ُ‬ ‫ﺖ ﺍﻟ َﻌﺪَﺍﹶﻟ ﹶﺔ ﹶ‬
‫ﻀ ِﻤَﻨ ِ‬‫ﻭ ﹶﻏْﻴ ﹺﺮ ِﻫﻢْ‪ ،‬ﹶﻓ َ‬
‫ﺤﻘﱢ ُﻖ ﺍﻟ ِﻘَﻴ َﻢ َﺟﻤِﻴ َﻌﻬَﺎ‪ِ :‬ﻣ ْﻦ‬ ‫ﺱ ﺍﻟﺮُﻭ ِﺣ ﱢﻲ ﺍﻟﱠ ِﺬﻱ ُﻳ َ‬ ‫ﻷَﻧـﱠﻬﺎ َﺣﻀَﺎ َﺭﹲﺓ َﺗﻘﹸﻮ ُﻡ َﻋﻠﹶﻰ ﺍ َﻷﺳَﺎ ﹺ‬
‫ﳊﻴَﺎ ِﺓ ﻟﻠ َﻌﻘِﻴ َﺪ ِﺓ‪.‬‬‫ﺠ َﻌﻞﹸ ﺍﻟ َﻮ ْﺯ ﹶﻥ ﹸﻛﱠﻠ ُﻪ ﰲ ﺍ ﹶ‬ ‫ـﺔٍ‪ ،‬ﻭﺭُﻭ ِﺣﱠﻴﺔٍ‪ ،‬ﻭ ُﺧﹸﻠ ِﻘﱠﻴﺔٍ‪ ،‬ﻭﹺﺇْﻧﺴَﺎﹺﻧﱠﻴ ٍﺔ‪ .‬ﻭَﺗ ْ‬ ‫ﻣَﺎﺩﱢﻳ ﱠ‬
‫ﺴﻌَﺎ َﺩ ِﺓ ﺑﹶﺄﱠﻧﻬـﺎ‬ ‫ﺠ َﻌﻞﹸ َﻣ ْﻌﻨَﻰ ﺍﻟ َ‬‫ﷲ ﻭَﻧﻮَﺍﻫِﻴﻪِ‪ ،‬ﻭَﺗ ْ‬ ‫ﺴﱠﻴ َﺮﹲﺓ ﺑﹶﺄﻭَﺍ ِﻣ ﹺﺮ ﺍ ِ‬‫ﳊﻴَﺎ ﹶﺓ ﺑﹶﺄﻧﱠﻬﺎ ﻣُ َ‬
‫ﺼﻮﱢ ُﺭ ﺍ ﹶ‬
‫ﻭُﺗ َ‬
‫ﺕ ﻣِـ ْﻦ ﹶﻗﺒْـﻞﹸ‪،‬‬ ‫ﳊﻀَﺎ َﺭﺓﹸ ﺍ ِﻹﺳْﻼ ِﻣﻴﱠ ﹸﺔ ﹶﻛﻤَﺎ ﺳَﺎ َﺩ ْ‬ ‫ﲔ َﺗﺴُﻮ ُﺩ َﻫ ِﺬ ِﻩ ﺍ ﹶ‬ ‫ﷲ‪ .‬ﻭ ِﺣ َ‬ ‫ﺿﻮَﺍ ﹸﻥ ﺍ ِ‬‫ﹺﺭ ْ‬
‫ﻺْﻧﺴَﺎﹺﻧﱠﻴ ِﺔ َﺟ ْﻤﻌَﺎ َﺀ‪.‬‬
‫ﻀ َﻤﻦُ ﺍﻟ َﺮﻓﹶﺎ ِﻫﱠﻴ ﹶﺔ ﻟ ِ‬
‫ﺕ ﺍﻟﻌَﺎﹶﻟﻢﹺ‪ ،‬ﻭَﺗ ْ‬ ‫ﺠ ﹶﺔ ﹶﺃ َﺯﻣَﺎ ِ‬
‫ﹶﻓﹺﺈﱠﻧﻬَﺎ َﺳَﺘ ﹾﻜﻔﹸﻞﹸ ُﻣﻌَﺎﹶﻟ َ‬

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 ‫ﹺﻧﻈﹶـﺎﻡُ ﺍ ِﻹﺳْـﻼ ﹺﻡ‬

‫ﺤ ﱠﻤ ٍﺪ ‪ ‬ﻟﺘﻨﻈـﻴ ﹺﻢ‬ ‫ﷲ َﻋﻠﹶﻰ َﺳﱢﻴ ِﺪﻧَﺎ ﻣُ َ‬ ‫ﺍ ِﻹﺳْﻼ ُﻡ ﻫُ َﻮ ﺍﻟﺪِﻳ ُﻦ ﺍﱠﻟﺬِﻱ ﹶﺃْﻧ َﺰﹶﻟﻪُ ﺍ ُ‬
‫ﺴﻪِ‪ ،‬ﻭﺑ َﻐْﻴ ﹺﺮ ِﻩ ِﻣ ْﻦ َﺑﻨﹺﻲ ﺍ ِﻹْﻧﺴَﺎ ِﻥ‪ .‬ﻭﻋَﻼﹶﻗﺔﹸ ﺍ ِﻹﻧْـﺴَﺎ ِﻥ‬ ‫ﻋَﻼﹶﻗ ِﺔ ﺍ ِﻹْﻧﺴَﺎ ِﻥ ﲞَﺎِﻟ ِﻘﻪِ‪ ،‬ﻭﹺﺑَﻨ ﹾﻔ ِ‬
‫ﺕ‬ ‫ﻕ ﻭﺍ ﹶﳌ ﹾﻄﻌُﻮﻣَﺎ ِ‬ ‫ﺸﻤُﻞﹸ ﺍ َﻷﺧْﻼ َ‬ ‫ﺴ ِﻪ َﺗ ْ‬
‫ﺸﻤُﻞﹸ ﺍﻟ َﻌﻘﹶﺎِﺋ َﺪ ﻭﺍﻟ ِﻌﺒَﺎ َﺩﺍﺕِ‪ ،‬ﻭﻋَﻼﹶﻗﺘُﻪُ ﹺﺑَﻨ ﹾﻔ ِ‬ ‫ﲞَﺎِﻟ ِﻘ ِﻪ َﺗ ْ‬
‫ﺕ‪.‬‬ ‫ﺕ ﻭﺍﻟ ُﻌﻘﹸﻮﺑَـﺎ ِ‬ ‫ﺸﻤُﻞﹸ ﺍﳌﹸﻌَﺎﻣَﻼ ِ‬ ‫ﻭﺍ ﹶﳌ ﹾﻠﺒُﻮﺳَﺎﺕِ‪ ،‬ﻭﻋَﻼﹶﻗﺘُﻪُ ﺑ َﻐْﻴ ﹺﺮ ِﻩ ِﻣ ْﻦ ﺑَﲏ ﺍ ِﻹْﻧﺴَﺎ ِﻥ َﺗ ْ‬
‫ﺼ ﹸﻞ‬ ‫ﺲ ﺩِﻳﻨـﹰﺎ ﻻﻫُﻮِﺗﻴﱠـﺎﹰ‪ ،‬ﻭﻻ َﻳﺘﱠـ ِ‬ ‫ﳊﻴَﺎ ِﺓ َﺟﻤِﻴﻌﺎﹰ‪ ،‬ﻭﻟﹶـْﻴ َ‬ ‫ﺸﺆُﻭ ِﻥ ﺍ ﹶ‬ ‫ﻓﺎ ِﻹﺳْﻼ ُﻡ َﻣْﺒ َﺪﹲﺃ ِﻟ ُ‬
‫ﲏ(‬ ‫ﺐ‪ .‬ﻭﹺﺇﻧﱠ ُﻪ ﹶﻟَﻴ ﹾﻘﻀِﻲ َﻋﹶﻠﻰ ﺍﻷُﻭﺗُﻮ ﹾﻗﺮَﺍ ِﻃﱠﻴ ِﺔ ﺍﻟﺪِﻳﹺﻨﱠﻴ ِﺔ )ﺍﻻ ْﺳِﺘْﺒﺪَﺍ ِﺩ ﺍﻟﺪِﻳ ﱢ‬ ‫ﺴَﺒ ﹴ‬ ‫ﺑﺎﻟ ﹶﻜ َﻬﻨُﻮِﺗﱠﻴ ِﺔ ﹺﺑ َ‬
‫ﺴﻤﱠﻰ ﹺﺭﺟَـﺎ ﹶﻝ‬ ‫ﺴﻤﱠﻰ ﹺﺭﺟَﺎ ﹶﻝ ﺍﻟﺪِﻳﻦﹺ‪ ،‬ﻭ َﺟﻤَﺎ َﻋ ﹲﺔ ُﺗ َ‬ ‫ﻓﻼ ﻳُﻮ َﺟﺪُ ﰲ ﺍ ِﻹﺳْﻼ ﹺﻡ َﺟﻤَﺎ َﻋ ﹲﺔ ُﺗ َ‬
‫ﺴِﻠ ِﻤﲔَ‪ ،‬ﻭ ﹸﻛﻠﱡ ُﻬ ْﻢ ﹶﺃﻣَﺎ َﻡ ﺍﻟـﺪِﻳ ﹺﻦ‬ ‫ﺴ ﱠﻤ ْﻮ ﹶﻥ ُﻣ ْ‬ ‫ﺍﻟ ُﺪْﻧﻴَﺎ‪َ ،‬ﺑ ﹾﻞ َﺟﻤِﻴ ُﻊ َﻣ ْﻦ َﻳ ْﻌَﺘﹺﻨﻘﹸﻮ ﹶﻥ ﺍ ِﻹ ْﺳﻼ َﻡ ﻳُ َ‬
‫َﺳﻮَﺍ ٌﺀ‪ .‬ﻓﻼ ﻳُﻮ َﺟﺪُ ﻓِﻴ ِﻪ ﹺﺭﺟَﺎ ﹲﻝ ﺭُﻭ ِﺣﻴﱡﻮﻥﹶ‪ ،‬ﻭ ﹺﺭﺟَﺎ ﹲﻝ َﺯ َﻣﹺﻨﻴﱡﻮ ﹶﻥ‪ .‬ﻭﺍﻟﻨَﺎ ِﺣَﻴﺔﹸ ﺍﻟﺮُﻭ ِﺣﻴﱠ ﹸﺔ ﻓِﻴ ِﻪ‬
‫ﺨﻠﹸﻮﹶﻗ ﹰﺔ ﳋﹶﺎِﻟﻖﹴ‪ ،‬ﻭﻣُ َﺪﱠﺑ َﺮ ﹰﺓ ﺑﹶﺄ ْﻣ ﹺﺮ ﻫَـﺬﹶﺍ ﺍﳋﹶـﺎِﻟ ﹺﻖ‪َ .‬ﻷﻥﱠ ﺍﻟَﻨﻈﹾـ َﺮ ﹶﺓ‬ ‫ِﻫ َﻲ ﹶﻛ ْﻮﻥﹸ ﺍ َﻷ ْﺷﻴَﺎ ِﺀ َﻣ ْ‬
‫ﳊﻴَﺎﺓِ‪ ،‬ﻭ َﻣﺎ َﺣ ْﻮﹶﻟﻬَﺎ ﻭﻣﺎ َﻳَﺘ َﻌﻠﱠﻖُ ﹺﺑﻬَﺎ‪ ،‬ﻭﺍﻻﺳْـِﺘﺪْﻻ ﹶﻝ‬ ‫ﺍﻟ َﻌﻤِﻴ ﹶﻘ ﹶﺔ ﻟﻠ ﹶﻜ ْﻮ ِﻥ ﻭﺍ ِﻹْﻧﺴَﺎ ِﻥ ﻭﺍ ﹶ‬
‫ﺱ ﰲ ﻫَـ ِﺬ ِﻩ‬ ‫ﺝ ﺍ ﹸﳌﺸَﺎ َﻫ َﺪ ﺍ ﹶﳌ ﹾﻠﻤُـﻮ َ‬ ‫ﺠ َﺰ ﻭﺍﻻ ْﺣِﺘﻴَﺎ َ‬ ‫ﺺ ﻭﺍﻟ َﻌ ْ‬ ‫ﻚ ُﻳﺮﹺﻱ ﺍ ِﻹْﻧﺴَﺎ ﹶﻥ ﺍﻟَﻨ ﹾﻘ َ‬ ‫ﺑ ﹶﺬِﻟ َ‬
‫ﺨﻠﹸﻮﹶﻗ ﹲﺔ ﳋﹶﺎِﻟﻖﹴ‪ ،‬ﻭﻣُـ َﺪﱠﺑ َﺮﹲﺓ‬ ‫ﺍ َﻷ ْﺷﻴَﺎ ِﺀ َﺟﻤِﻴ ِﻌﻬَﺎ‪ِ ،‬ﻣﻤﱠﺎ َﻳ ُﺪﻝﱡ ﺩَﻻﹶﻟ ﹰﺔ ﹶﻗ ﹾﻄ ِﻌﱠﻴ ﹰﺔ َﻋﻠﹶﻰ ﺃﹶﻧـﱠﻬﺎ َﻣ ْ‬
‫ﳊﻴَﺎ ِﺓ ﻻ ُﺑﺪﱠ ﹶﻟﻪُ ِﻣ ْﻦ ﹺﻧﻈﹶﺎ ﹴﻡ ﻳُـَﻨﻈﱢ ُﻢ ﹶﻏﺮَﺍﺋِـ َﺰﻩُ‬ ‫ﺑﹶﺄ ْﻣ ﹺﺮﻩِ‪ ،‬ﻭﹶﺃﻥﱠ ﺍ ِﻹْﻧﺴَﺎ ﹶﻥ ﻭﻫُ َﻮ ﺳَﺎِﺋ ٌﺮ ﰲ ﺍ ﹶ‬
‫ﻀ ﹺﻮﱠﻳ ﹶﺔ‪ .‬ﻭﻻ َﻳَﺘﺄﹶﺗـﱠﻰ َﻫﺬﹶﺍ ﺍﻟﹺﻨﻈﹶﺎ ُﻡ ِﻣ َﻦ ﺍ ِﻹﻧْـﺴَﺎﻥِ‪ِ ،‬ﻟ َﻌﺠْـ ﹺﺰ ِﻩ ﻭﻋَـ َﺪ ﹺﻡ‬ ‫ﻭﺣﺎﺟﺎِﺗ ِﻪ ﺍﻟﻌُ ْ‬
‫ﻑ‬‫ﺕ ﻭﺍﻻ ْﺧﺘِﻼ ِ‬ ‫ﺿـ ﹲﺔ ﻟِﻠﺘﱠـﻔﹶـﺎﻭُ ِ‬ ‫ﹺﺇﺣَﺎ ﹶﻃِﺘﻪِ‪ ،‬ﻭ َﻷﻥﱠ ﹶﻓ ْﻬ َﻤﻪُ ِﻟ َﻬﺬﹶﺍ ﺍﻟﺘَـﻨْـﻈـِﻴ ﹺﻢ ﻋُ ْﺮ َ‬
‫‪٧٠‬‬
 ‫ﺾ ِﻣﻤﱠﺎ ﻳُْﻨِﺘﺞُ‬‫ﻭﺍﻟﺘَـﻨَﺎﻗﹸ ﹺ‬
‫ﻚ ﻛﹶﺎ ﹶﻥ َﺣْﺘﻤَـﹰﺎ ﹶﺃ ﹾﻥ َﻳﻜﹶـ ْﻮ ﹶﻥ‬ ‫ﻱ ﹺﺇﻟﹶﻰ َﺷﻘﹶﺎ ِﺀ ﺍ ِﻹْﻧﺴَﺎ ِﻥ‪ .‬ﻭﻟ ﹶﺬِﻟ َ‬ ‫ﺾ ﺍﳌﹸ َﺆ ﱢﺩ َ‬ ‫ﺍﻟﹺﻨﻈﹶﺎ َﻡ ﺍﳌُﺘﻨَﺎِﻗ َ‬
‫ﺴﱢﻴ َﺮ ﹶﺃ ْﻋ َﻤﺎﹶﻟﻪُ ﹺﺑﹺﻨﻈﹶـﺎ ﹴﻡ‬ ‫ﷲ َﺗﻌَﺎﱃ‪ .‬ﻭِﻟﻬَﺬﺍ ﻛﹶﺎ ﹶﻥ ِﻟ َﺰﺍ َﻣﹰﺎ َﻋﻠﹶﻰ ﺍ ِﻹْﻧﺴَﺎ ِﻥ ﹶﺃ ﹾﻥ ﻳُ َ‬ ‫ﺍﻟﹺﻨﻈﹶﺎ ُﻡ ِﻣ َﻦ ﺍ ِ‬
‫ﷲ‪ .‬ﹺﺇﻻﱠ ﹶﺃﻥﱠ َﻫﺬﹶﺍ ﺍﻟَﺘﺴْﻴ َﲑ ﺑﺎﻟﹺﻨﻈﹶﺎ ﹺﻡ ﹺﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﹺﺑﻨَﺎ ًﺀ َﻋﻠﹶﻰ َﻣْﻨ ﹶﻔ َﻌ ِﺔ َﻫﺬﹶﺍ ﺍﻟﹺﻨﻈﹶﺎﻡﹺ‪،‬‬ ‫ِﻣ ْﻦ ِﻋْﻨ ِﺪ ﺍ ِ‬
‫ـ ُﻪ ِﻣ َﻦ ﺍﷲِ‪ ،‬ﻻ َﺗﻜﹸﻮ ﹾﻥ ﻓِﻴ ِﻪ ﻧَﺎ ِﺣَﻴ ﹲﺔ ﺭُﻭ ِﺣﱠﻴ ﹲﺔ‪َ .‬ﺑ ﹾﻞ ﻻ ﺑُـ ﱠﺪ ﹶﺃ ﹾﻥ‬ ‫َﻭﹶﻟ ْﻢ َﻳ ﹸﻜ ْﻦ ﹺﺑﻨَﺎ ًﺀ َﻋﻠﹶﻰ ﺃﹶﻧ ﱠ‬
‫ﷲ ﻭَﻧﻮَﺍﻫِﻴﻪِ‪ ،‬ﹺﺑﻨَﺎ ًﺀ َﻋﻠﹶﻰ ﹺﺇ ْﺩﺭَﺍﻛِـ ِﻪ‬ ‫ﳊﻴَﺎ ِﺓ ﺑﹶﺄﻭَﺍ ِﻣ ﹺﺮ ﺍ ِ‬
‫َﻳ ﹶﻜ ْﻮ ﹶﻥ َﺗْﻨﻈِﻴ ُﻢ ﺍ ِﻹْﻧﺴَﺎ ِﻥ ﹶﺃ ْﻋﻤَﺎﹶﻟﻪُ ﰲ ﺍ ﹶ‬
‫ﻱ ﻻ ُﺑﺪﱠ ﻣِـ ْﻦ ﹺﺇ ْﺩﺭَﺍ ِﻙ ﺍ ِﻹﻧْـﺴَﺎ ِﻥ‬ ‫ﺡ ﰲ ﺍ َﻷ ْﻋﻤَﺎ ﹺﻝ‪ .‬ﹶﺃ ْ‬ ‫ﺻﹶﻠَﺘﻪُ ﺑﺎﷲِ‪َ ،‬ﺣﺘﱠﻰ ﺗُﻮ َﺟ َﺪ ﺍﻟﺮُﻭ ُ‬ ‫ِ‬
‫ﷲ‬ ‫ﺴﻴﱢ ُﺮ ﺃﻋﻤَﺎﻟﹶـﻪُ ﺑﹺـﹶﺄﻭَﺍ ِﻣ ﹺﺮ ﺍ ِ‬ ‫ﷲ ﻳُـ َ‬ ‫ﺼﹶﻠ ِﺔ ﺑﹺﺎ ِ‬
‫ﺻﹶﻠَﺘﻪُ ﺑﺎﷲِ‪ ،‬ﻭﺑﻨﺎ ًﺀ َﻋﹶﻠ َﻰ ﺇﹺﺩﺭَﺍ ِﻛ ِﻪ ﳍ ِﺬ ِﻩ ﺍﻟ ِ‬ ‫ِ‬
‫ﺡ ﻫـ َﻲ ﺇﺩﺭﺍ ُﻙ‬ ‫ﺡ ﻋِﻨ َﺪ ﺍﻟ ِﻘﻴَﺎ ﹺﻡ ﺑﹺﺎﻷَﻋﻤَﺎﻝﹺ‪ ،‬ﹺﺇ ِﺫ ﺍﻟـﺮﱡﻭ ُ‬ ‫َﻭَﻧﻮَﺍ ِﻫﹺﻴﻪِ‪َ ،‬ﺣﱠﺘ َﻰ ﺗُﻮ َﺟ َﺪ ﺍﻟﺮﱡﻭ ُ‬
‫ﷲ‬ ‫ﺼﹶﻠ ِﺔ ﺑﺎ ِ‬ ‫ﷲ‪ .‬ﻭ َﻣ ْﻌﻨَﻰ َﻣ ْﺰ ﹺﺟﻬَﺎ َﻣ َﻊ ﺍﳌﹶﺎ ﱠﺩﺓِ‪ ،‬ﻫُ َﻮ ُﻭﺟُﻮ ُﺩ ﺍ ِﻹ ْﺩﺭَﺍ ِﻙ ِﻟ ﹾﻠ ِ‬ ‫ﺻﹶﻠَﺘﻪُ ﺑﹺﺎ ِ‬‫ﺍﻹِﻧﺴَﺎﻥﹸ ِ‬
‫ﺼﹶﻠ ِﺔ‬
‫ﷲ ﻭَﻧﻮَﺍﻫِﻴ ِﻪ ﹺﺑﻨَﺎ ًﺀ َﻋﻠﹶﻰ ﹺﺇ ْﺩﺭَﺍ ِﻙ ﻫَـ ِﺬ ِﻩ ﺍﻟـ ِ‬ ‫ﺴﲑُ ﺑﹶﺄﻭَﺍ ِﻣ ﹺﺮ ﺍ ِ‬ ‫ﲔ ﺍﻟ ِﻘﻴَﺎ ﹺﻡ ﺑﺎﻟ َﻌ َﻤﻞﹺ‪ ،‬ﻓَﻴ ِ‬ ‫ِﺣ َ‬
‫ﲔ ﺍﻟ ِﻘﻴَﺎ ﹺﻡ ﹺﺑ ِﻪ ﻫُ َﻮ ﺍﻟﺮُﻭﺡُ‪ ،‬ﹶﻓﺼَﺎ َﺭ َﺗﺴْﻴ ُﲑ‬ ‫ﷲ ِﺣ َ‬ ‫ﺼﹶﻠ ِﺔ ﺑﺎ ِ‬ ‫ﷲ‪ .‬ﻓﺎﻟ َﻌ َﻤﻞﹸ ﻣَﺎ ﱠﺩﺓﹲ‪ ،‬ﻭﹺﺇ ْﺩﺭَﺍ ُﻙ ﺍﻟ ِ‬ ‫ﺑﺎ ِ‬
‫ﺡ‪ .‬ﻭ ِﻣ ْﻦ‬ ‫ﺼﹶﻠ ِﺔ ﻫُ َﻮ َﻣﺰْﺝ ﺍﳌﹶﺎ ﱠﺩ ِﺓ ﺑﺎﻟﺮُﻭ ﹺ‬ ‫ﷲ ﻭَﻧﻮَﺍﻫِﻴ ِﻪ ﹺﺑﻨَﺎ ًﺀ َﻋﻠﹶﻰ ﹺﺇ ْﺩﺭَﺍ ِﻙ ﺍﻟ ِ‬ ‫ﺍﻟ َﻌ َﻤ ﹺﻞ ﺑﹶﺄﻭَﺍ ِﻣ ﹺﺮ ﺍ ِ‬
‫ﺴَﺘْﻨَﺒ ﹶﻄ ِﺔ ِﻣ َﻦ ﺍﻟ ﹸﻘﺮْﺁ ِﻥ‬ ‫ﺸ ْﺮ ِﻋﱠﻴ ِﺔ ﺍﳌﹸ ْ‬
‫ﺴِﻠ ﹺﻢ ﹶﺃ ْﻋﻤَﺎﹶﻟﻪُ ﺑﺎ َﻷ ْﺣﻜﹶﺎ ﹺﻡ ﺍﻟ َ‬ ‫ﺴﹺﻴﲑُ ﹶﻏْﻴ ﹺﺮ ﺍﳌﹸ ْ‬ ‫ُﻫﻨَﺎ ﹶﻟ ْﻢ َﻳ ﹸﻜ ْﻦ َﺗ ْ‬
‫ﺝُ ﺍﳌﹶﺎ ﱠﺩ ِﺓ ﺑﺎﻟﺮُﻭﺡﹺ‪َ ،‬ﻷﻧﱠـ ُﻪ ﻟﹶـ ْﻢ‬ ‫ﺤ ﱢﻘ ﹶﻘﹰﺎ ﻓِﻴ ِﻪ َﻣ ْﻌﻨَﻰ َﻣ ْﺰ ِ‬
‫ﺴﻴﹺﲑﹰﺍ ﺑﺎﻟﺮُﻭﺡﹺ‪ ،‬ﻭﻻ ﻣَُﺘ َ‬ ‫ﻭﺍﻟﺴُﱠﻨ ِﺔ َﺗ ْ‬
‫ﺸ ْﺮ ِﻋﱠﻴ ﹶﺔ ﹺﻧﻈﹶﺎﻣـﹰﺎ‬ ‫ﺼﹶﻠ ﹶﺔ ﺑﺎﷲِ‪َ ،‬ﺑ ﹾﻞ ﹶﺃ َﺧ ﹶﺬ ﺍ َﻷ ْﺣﻜﹶﺎ َﻡ ﺍﻟـ َ‬ ‫ُﻳ ْﺆ ِﻣ ْﻦ ﺑﺎ ِﻹﺳْﻼﻡﹺ‪ ،‬ﹶﻓﹶﻠ ْﻢ ﻳُ ْﺪ ﹺﺭ ِﻙ ﺍﻟ ِ‬
‫ﷲ‬ ‫ﺴِﻠ ﹺﻢ ﹶﻓ ﹶﻘ ْﺪ ﻛﹶﺎ ﹶﻥ ِﻗﻴَﺎ ُﻣ ُﻪ ﺑﹶﺄ ْﻋﻤَﺎِﻟ ِﻪ َﻭ ﹾﻓ َﻖ ﹶﺃﻭَﺍ ِﻣ ﹺﺮ ﺍ ِ‬
‫ﻑ ﺍﳌﹸ ْ‬ ‫ﺠَﺒﻪُ ﹶﻓَﻨﻈﱠ َﻢ ﹺﺑ ِﻪ ﹶﺃ ْﻋﻤَﺎﹶﻟﻪُ‪ ،‬ﹺﺑﺨِﻼ ِ‬ ‫ﹶﺃ ْﻋ َ‬
‫ﺴﹺﻴ ﹺﲑ ﹶﺃ ْﻋﻤَﺎِﻟ ِﻪ ﺑﹶﺄﻭَﺍ ِﻣ ﹺﺮ‬ ‫ﺖ ﻏﹶﺎَﻳﺘُﻪُ ِﻣ ْﻦ َﺗ ْ‬ ‫ﺼﹶﻠِﺘ ِﻪ ﺑﺎﷲِ‪ ،‬ﻭﻛﹶﺎَﻧ ْ‬ ‫ﻭَﻧﻮَﺍﻫِﻴ ِﻪ َﻣْﺒﹺﻨﱠﻴﹰﺎ َﻋﻠﹶﻰ ﹺﺇ ْﺩﺭَﺍ ِﻛ ِﻪ ِﻟ ِ‬
‫ﻚ ﻻ ُﺑﺪﱠ ِﻣ ْﻦ‬ ‫ﻂ‪ .‬ﻭ َﻋﻠﹶﻰ ﹶﺫِﻟ َ‬ ‫ﻉ ﺑﺎﻟﹺﻨﻈﹶﺎ ﹺﻡ ﹶﻓ ﹶﻘ ﹾ‬ ‫ﺿﻮَﺍ ﹶﻥ ﺍﷲِ‪ ،‬ﻻ ﺍﻻْﻧِﺘﻔﹶﺎ َ‬ ‫ﷲ ﻭَﻧﻮَﺍﻫِﻴ ِﻪ ِﻫ َﻲ ﹺﺭ ْ‬ ‫ﺍِ‬
‫ﲔ ﺍﻟ ِﻘﻴَﺎ ﹺﻡ ﺑﺎ َﻷ ْﻋﻤَﺎ ﹺﻝ‪.‬‬ ‫ﺡ ِﺣ َ‬ ‫ُﻭﺟُﻮ ِﺩ ﺍﻟَﻨﺎ ِﺣَﻴ ِﺔ ﺍﻟﺮُﻭ ِﺣﱠﻴ ِﺔ ﰲ ﺍ َﻷ ْﺷﻴَﺎﺀِ‪ ،‬ﻭﻻ ُﺑﺪﱠ ِﻣ َﻦ ﺍﻟﺮُﻭ ﹺ‬
‫ﳉﻤِﻴ ﹺﻊ ﹶﺃﻥﱠ ﺍﻟﻨَﺎ ِﺣَﻴ ﹶﺔ ﺍﻟﺮُﻭ ِﺣﱠﻴ ﹶﺔ َﺗ ْﻌﻨﹺـﻲ ﻛﹶـ ْﻮ ﹶﻥ‬ ‫ﺤﹰﺎ ﺩَﺍِﺋ َﻤﹰﺎ ِﻋْﻨ َﺪ ﺍ ﹶ‬ ‫ﺿَ‬ ‫َﻋﻠﹶﻰ ﹶﺃ ﹾﻥ َﻳﻜﹸﻮ ﹶﻥ ﻭَﺍ ِ‬

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 ‫ﺡ ِﻫ َﻲ‬ ‫ﻕ ﺑﺎﳋﹶﺎِﻟﻖﹺ‪ ،‬ﻭﹶﺃﻥﱠ ﺍﻟﺮُﻭ َ‬ ‫ﺨﻠﹸﻮ ﹺ‬ ‫ﺻﹶﻠﺔﹸ ﺍ ﹶﳌ ْ‬
‫ﻱ ِﻫ َﻲ ِ‬ ‫ﺨﻠﹸﻮﹶﻗ ﹰﺔ ﳋﹶﺎِﻟ ﹴﻖ َﺧﹶﻠ ﹶﻘﻬَﺎ‪ ،‬ﹶﺃ ْ‬ ‫ﺍ َﻷ ْﺷﻴَﺎ ِﺀ َﻣ ْ‬
‫ﷲ ﺗﻌﺎﱃ‪َ .‬ﻫ ِﺬ ِﻩ ﻫِـ َﻲ ﺍﻟﻨَﺎ ِﺣﻴَـﺔﹸ‬ ‫ﺻﹶﻠَﺘﻪُ ﺑﺎ ِ‬ ‫ﻱ ﹺﺇ ْﺩﺭَﺍ ُﻙ ﺍ ِﻹْﻧﺴَﺎ ِﻥ ِ‬ ‫ﺼﹶﻠﺔِ‪ ،‬ﹶﺃ ْ‬ ‫ﹺﺇ ْﺩﺭَﺍ ُﻙ َﻫ ِﺬ ِﻩ ﺍﻟ ِ‬
‫ﺡ‪ .‬ﻭﻫَـﺬﹶﺍ َﻭﺣْــ َﺪ ُﻩ ﻫُـ َﻮ ﺍ ﹶﳌﻔﹾـﻬُــﻮ ُﻡ‬ ‫ﺍﻟﺮُﻭﺣِـﻴﱠـﺔﹸ‪ ،‬ﻭ َﻫ ِﺬ ِﻩ ِﻫ َﻲ ﺍﻟـﺮُﻭ ُ‬
‫ﺴَﺘﹺﻨ َﲑﺓﹸ ﹺﺇﻟﹶﻰ‬‫ﻁ ﹶﻗ ﹾﻄ َﻌﹰﺎ‪ .‬ﻭﺍﻟَﻨ ﹾﻈ َﺮﺓﹸ ﺍﻟ َﻌﻤِﻴ ﹶﻘﺔﹸ ﺍ ﹸﳌ ْ‬ ‫ﺍﻟﺼَـﺤِـﻴﺢُ‪ ،‬ﻭﻣﺎ َﻋﺪَﺍ ُﻩ َﻣ ﹾﻔﻬُﻮ ٌﻡ َﻣ ْﻐﻠﹸﻮ ﹲ‬
‫ﺕ ﹺﺇﻟﹶﻰ ﺍﻟَﻨﺘَﺎِﺋ ﹺﺞ ﺍﻟﺼﺎ ِﺩﹶﻗﺔِ‪ ،‬ﻭ ِﻫ َﻲ ﺍﱠﻟﺘِﻲ ﹶﺃ ﱠﺩ ْ‬
‫ﺕ‬ ‫ﳊﻴَﺎ ِﺓ ﻭﺍ ِﻹْﻧﺴَﺎ ِﻥ ِﻫ َﻲ ﺍﱠﻟﺘِﻲ ﹶﺃ ﱠﺩ ْ‬ ‫ﺍﻟ ﹶﻜ ْﻮ ِﻥ ﻭﺍ ﹶ‬
‫ﺼﺤِﻴ ﹺﺢ‪.‬‬ ‫ﹺﺇﻟﹶﻰ َﻫﺬﹶﺍ ﺍ ﹶﳌ ﹾﻔﻬُﻮ ﹺﻡ ﺍﻟ َ‬
‫ﺱ ﻭﺍ ﹸﳌ َﻐﻴﱠـﺐُ‪،‬‬ ‫ﺤﺴُﻮ ُ‬ ‫ﺕ َﺑ ْﻌﺾُ ﺍ َﻷ ْﺩﻳَﺎ ِﻥ ﹺﺇﻟﹶﻰ ﹶﺃﻥﱠ ﺍﻟ ﹶﻜ ْﻮ ﹶﻥ ﻓِﻴ ِﻪ ﺍ ﹶﳌ ْ‬ ‫ﻭﹶﻗ ْﺪ َﻧ ﹶﻈ َﺮ ْ‬
‫ﳊﻴَﺎ ﹶﺓ ﻓِﻴﻬﺎ ﺍﻟﻨَﺎ ِﺣَﻴﺔﹸ ﺍﳌﹶﺎ ﱢﺩﻳﱠـﺔﹸ‬ ‫ﺴ ِﺪﱠﻳﺔﹸ‪ ،‬ﻭﺍ ﹶ‬ ‫ﳉَ‬ ‫ﺴ ُﻤﻮﱡ ﺍﻟﺮُﻭ ِﺣ ﱡﻲ ﻭﺍﻟَﻨ ْﺰ َﻋﺔﹸ ﺍ ﹶ‬ ‫ﻭﺍ ِﻹْﻧﺴَﺎ ﹶﻥ ﻓِﻴ ِﻪ ﺍﻟ ُ‬
‫ﺴ ُﻤﻮﱠ ﺍﻟﺮُﻭﺣِـﻲﱠ‬ ‫ﺱ َﻳَﺘﻌَﺎ َﺭﺽُ َﻣ َﻊ ﺍ ﹸﳌ َﻐﱠﻴﺐﹺ‪ ،‬ﻭﹶﺃﻥﱠ ﺍﻟ ُ‬ ‫ﺤﺴُﻮ َ‬ ‫ﻭﺍﻟﻨَﺎ ِﺣَﻴﺔﹸ ﺍﻟﺮُﻭ ِﺣﱠﻴﺔﹸ‪ ،‬ﻭﹶﺃﻥﱠ ﺍ ﹶﳌ ْ‬
‫ﻚ ﻓﹶﻬﺎﺗـﺎ ِﻥ‬ ‫ﺡ‪ .‬ﻭﻟ ﹶﺬِﻟ َ‬ ‫ﺼﹶﻠ ﹲﺔ َﻋ ﹺﻦ ﺍﻟﺮُﻭ ﹺ‬ ‫ﺴ ِﺪﱠﻳﺔِ‪ ،‬ﻭﹶﺃﻥﱠ ﺍﳌﹶﺎ ﱠﺩ ﹶﺓ ﻣُْﻨ ﹶﻔ ِ‬ ‫ﳉَ‬ ‫ﻻ َﻳ ﹾﻠَﺘﻘِﻲ َﻣ َﻊ ﺍﻟَﻨ ْﺰ َﻋ ِﺔ ﺍ ﹶ‬
‫ﺽ َﺑْﻴَﻨ ُﻬﻤَﺎ ﹶﺃﺳَﺎ ِﺳﻲﱞ ﰲ ﹶﻃﺒﹺﻴ َﻌِﺘ ﹺﻬﻤَـﺎ‪ ،‬ﻭﻻ‬ ‫ﺼﹶﻠﺘَﺎ ِﻥ ِﻋْﻨ َﺪ ُﻫﻢْ‪َ ،‬ﻷﻥﱠ ﺍﻟَﺘﻌَﺎﺭُ َ‬ ‫ﺍﻟﻨَﺎ ِﺣﻴَﺘﺎ ِﻥ ُﻣْﻨ ﹶﻔ ِ‬
‫ﺾ ﻟِـ َﻮ ْﺯ ِﻥ‬ ‫ﺨﻔِﻴ ٌ‬ ‫ﻳُ ْﻤ ِﻜﻦُ ﺍ ْﻣِﺘﺰَﺍﺟُﻬُﻤَﺎ‪ ،‬ﻭﹶﺃﻥﱠ ﹸﻛ ﱠﻞ َﺗ ْﺮﺟﹺﻴ ﹴﺢ ﻹﺣﺪﺍ ُﻫﻤﺎ ﰲ ﺍﳌِﻴﺰَﺍ ِﻥ ﻓِﻴ ِﻪ َﺗ ْ‬
‫ﺍ ُﻷ ْﺧﺮَﻯ‪ .‬ﻭِﻟﻬَﺬﺍ ﻛﹶﺎ ﹶﻥ ﻋﻠﻰ ُﻣﺮﹺﻳ ِﺪ ﺍﻵ ِﺧ َﺮ ِﺓ ﹶﺃ ﹾﻥ ﻳُ َﺮ ﱢﺟ َﺢ ﺍﻟﻨَﺎ ِﺣَﻴ ﹶﺔ ﺍﻟﺮُﻭ ِﺣﱠﻴ ﹶﺔ‪ .‬ﻭ ِﻣ ْﻦ ُﻫﻨَﺎ‬
‫ﻂ ﻣـﺎ‬ ‫ﺤﱠﻴ ِﺔ ُﺳ ﹾﻠ ﹶﻄﺘَﺎ ِﻥ‪ :‬ﺍﻟﺴُ ﹾﻠ ﹶﻄﺔﹸ ﺍﻟﺮُﻭ ِﺣﱠﻴﺔﹸ‪ ،‬ﻭﺍﻟﺴُ ﹾﻠ ﹶﻄﺔﹸ ﺍﻟ َﺰ َﻣﹺﻨﱠﻴﺔﹸ )ﹶﺃﻋْـ ِ‬ ‫ﺖ ﻓِﻲ ﺍ ﹶﳌﺴِﻴ ِ‬ ‫ﻗﹶﺎ َﻣ ْ‬
‫ﷲ(‪ ،‬ﻭﻛﹶﺎ ﹶﻥ ﹺﺭﺟَﺎ ﹸﻝ ﺍﻟﺴُ ﹾﻠ ﹶﻄ ِﺔ ﺍﻟﺮُﻭ ِﺣﱠﻴ ِﺔ ُﻫ ْﻢ ﹺﺭﺟَﺎ ﹶﻝ ﺍﻟـﺪِﻳ ﹺﻦ‬ ‫ﷲ ِ‬ ‫ﺼ َﺮ ﻭﻣﺎ ِ‬ ‫ﺼ َﺮ ِﻟ ﹶﻘْﻴ َ‬
‫ِﻟ ﹶﻘْﻴ َ‬
‫ﻭ ﹶﻛ َﻬَﻨَﺘﻪُ‪ ،‬ﻭﻛﹶﺎﻧُﻮﺍ ُﻳﺤَﺎ ﹺﻭﻟﹸﻮ ﹶﻥ ﹶﺃ ﹾﻥ َﺗﻜﹸﻮ ﹶﻥ ﺍﻟﺴُ ﹾﻠ ﹶﻄﺔﹸ ﺍﻟ َﺰ َﻣﹺﻨﱠﻴﺔﹸ ﹺﺑﹶﺄْﻳﺪِﻳ ﹺﻬﻢْ‪َ ،‬ﺣﺘﱠﻰ ُﻳ َﺮﺟﱢﺤُﻮﺍ‬
‫ﻉ َﺑْﻴ َﻦ ﺍﻟﺴُ ﹾﻠ ﹶﻄ ِﺔ ﺍﻟ َﺰ َﻣﹺﻨﻴﱠـ ِﺔ‬ ‫ﺸﹶﺄ ﺍﻟﹺﻨﺰَﺍ ُ‬‫ـ ﱠﻢ َﻧ َ‬‫ﳊﻴَﺎﺓِ‪ ،‬ﻭ ِﻣ ْﻦ ﺛ َ‬ ‫َﻋﹶﻠْﻴﻬَﺎ ﺍﻟﺴُ ﹾﻠ ﹶﻄ ﹶﺔ ﺍﻟﺮُﻭ ِﺣﱠﻴ ﹶﺔ ﰲ ﺍ ﹶ‬
‫ﲔ ﺑﺎﻟﺴُ ﹾﻠ ﹶﻄ ِﺔ ﺍﻟﺮُﻭ ِﺣﱠﻴﺔِ‪،‬‬ ‫ﺴَﺘ ِﻘﱢﻠ َ‬
‫ﻭﺍﻟﺴُ ﹾﻠ ﹶﻄ ِﺔ ﺍﻟﺮُﻭ ِﺣﱠﻴ ِﺔ‪ .‬ﻭﹶﺃﺧِﲑﹰﺍ َﺗ ﱠﻢ َﺟ ْﻌﻞﹸ ﹺﺭﺟَﺎ ﹺﻝ ﺍﻟﺪِﻳ ﹺﻦ ﻣُ ْ‬
‫ﳊﻴَﺎ ِﺓ َﻷﻧﱠ ُﻪ ﹶﻛ َﻬﻨُﻮِﺗﻲﱞ‪ ،‬ﻭ َﻫﺬﹶﺍ‬ ‫ﺼ ﹶﻞ ﺍﻟﺪِﻳ ُﻦ َﻋ ﹺﻦ ﺍ ﹶ‬ ‫ﻻ َﻳَﺘ َﺪ ﱠﺧﻠﹸﻮ ﹶﻥ ﺑﺎﻟﺴُ ﹾﻠ ﹶﻄ ِﺔ ﺍﻟ َﺰ َﻣﹺﻨﱠﻴﺔِ‪ ،‬ﻭﹶﻗ ْﺪ ﻓﹸ ِ‬
‫ﳊﻀَﺎ َﺭ ِﺓ‬ ‫ﺱﺍﹶ‬ ‫ﳊﻴَﺎﺓِ‪ ،‬ﻫُ َﻮ َﻋﻘِﻴ َﺪﺓﹸ ﺍ ﹶﳌْﺒ َﺪِﺃ ﺍﻟ َﺮﹾﺃ ِﺳﻤَﺎِﻟﻲﱢ‪ ،‬ﻭﻫُ َﻮ ﹶﺃﺳَﺎ ُ‬ ‫ﺼﻞﹸ َﺑْﻴ َﻦ ﺍﻟﺪِﻳ ﹺﻦ ﻭﺍ ﹶ‬ ‫ﺍﻟ ﹶﻔ ْ‬
‫ﺤ ِﻤﹸﻠﻬَﺎ ﺍﻻﺳﺘﻌﻤﺎ ُﺭ ﺍﻟ َﻐ ْﺮﹺﺑ ﱡﻲ ﻟﻠﻌَﺎﹶﻟ ﹺﻢ ﻭﻳَـ ْﺪﻋُﻮ‬ ‫ﺍﻟ َﻐ ْﺮﹺﺑﱠﻴﺔِ‪ ،‬ﻭﻫُ َﻮ ﺍﻟ ِﻘﻴَﺎ َﺩﺓﹸ ﺍﻟ ِﻔ ﹾﻜ ﹺﺮﱠﻳﺔﹸ ﺍﱠﻟﺘِﻲ َﻳ ْ‬
‫ﲔ ﺑﺎ ِﻹﺳْﻼﻡﹺ‪،‬‬ ‫ﺴِﻠ ِﻤ َ‬‫ﹶﻟﻬَﺎ‪ ،‬ﻭ َﳚ َﻌﻠﹸﻬﺎ ِﻋﻤَﺎ َﺩ ﹶﺛﻘﹶﺎﹶﻓِﺘﻪِ‪ ،‬ﻭﻳُ َﺰ ْﻋ ﹺﺰﻉُ َﻋﻠﹶﻰ ﹶﺃﺳَﺎ ِﺳﻬَﺎ َﻋﻘِﻴ َﺪ ﹶﺓ ﺍﳌﹸ ْ‬
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 ‫ﺸﻤُﻮِﻟ ﱢﻲ‪ .‬ﹶﻓﻜﹸـﻞﱡ ﻣَـ ْﻦ‬ ‫ﺱ ﺍﻟ ُ‬ ‫ﺤﱠﻴ ِﺔ َﻋﻠﹶﻰ ﹶﻃﺮﹺﻳ ﹶﻘ ِﺔ ﺍﻟ ِﻘﻴَﺎ ﹺ‬ ‫ﺲ ﺍ ِﻹﺳْﻼ َﻡ ﺑﺎ ﹶﳌﺴِﻴ ِ‬ ‫ـ ُﻪ َﻳﻘِﻴ ُ‬ ‫ﻷَﻧ ﱠ‬
‫ﺼ ﹶﻞ ﺍﻟﺪِﻳ ﹺﻦ َﻋ ﹺﻦ ﺍﻟ َﺪ ْﻭﻟﹶـ ِﺔ ﹶﺃ ْﻭ‬ ‫ﳊﻴَﺎ ِﺓ« ﹶﺃ ْﻭ ﹶﻓ ْ‬ ‫ﺤ ِﻤﻞﹸ َﻫ ِﺬ ِﻩ ﺍﻟ َﺪ ْﻋ َﻮ ﹶﺓ »ﹶﻓﺼْﻞ ﺍﻟﺪِﻳ ﹺﻦ َﻋ ﹺﻦ ﺍ ﹶ‬ ‫َﻳ ْ‬
‫َﻋ ﹺﻦ ﺍﻟﺴِـﻴَﺎﺳَـﺔِ‪ ،‬ﹺﺇﱠﻧﻤَﺎ ﻫُ َﻮ ﺗَﺎﹺﺑ ٌﻊ ﻭ ُﻣ َﻮﺟﱠــ ٌﻪ ﹺﺑَﺘ ْﻮﺟﹺﻴـ ِﻪ ﺍﻟ ِﻘﻴَـﺎ َﺩ ِﺓ ﺍﻟ ِﻔﻜﹾــ ﹺﺮﱠﻳ ِﺔ‬
‫ﺤﺴْـ ﹺﻦ ﹺﻧﱠﻴ ٍﺔ ﹶﺃ ْﻭ ﺑﺴُـﻮِﺋﻬَﺎ ـــ ﻣِـ ْﻦ ﻋُﻤَـﻼ ِﺀ‬ ‫ﺍ َﻷﺟْـَﻨﹺﺒﱠﻴﺔِ‪ ،‬ﻭﻋﻤﻴ ﹲﻞ ــ ﹺﺑ ُ‬
‫ﺍﻻﺳـﺘﻌﻤـﺎ ﹺﺭ ﻭﻫُ َﻮ ﺟَـﺎ ِﻫ ﹲﻞ ﺑﺎ ِﻹﺳْـﻼ ﹺﻡ ﹶﺃ ْﻭ ُﻣﻌَﺎ ٍﺩ ﹶﻟﻪُ‪.‬‬
‫ﺲ ﻫِـ َﻲ ﹶﺃﺷْـﻴَﺎﺀُ‬ ‫ﻭﺃ ﱠﻣﺎ ﺍ ِﻹﺳْﻼ ُﻡ ﹶﻓَﻴﺮَﻯ ﹶﺃ ﱠﻥ ﺍ َﻷ ْﺷﻴَﺎ َﺀ ﺍﱠﻟﺘِﻲ ُﻳ ْﺪ ﹺﺭ ﹸﻛﻬَﺎ ﺍﳊِـ ﱡ‬
‫ﺡ ﻫِـ َﻲ ﹺﺇ ْﺩﺭَﺍ ُﻙ‬ ‫ﺨﻠﹸﻮﹶﻗ ﹰﺔ ﳋﹶﺎِﻟﻖﹴ‪ ،‬ﻭﺍﻟﺮُﻭ ُ‬ ‫ـﺔﹲ‪ ،‬ﻭﺍﻟﻨَﺎ ِﺣَﻴﺔﹸ ﺍﻟﺮُﻭ ِﺣﻴﱠ ﹸﺔ ِﻫ َﻲ ﹶﻛ ْﻮُﻧﻬَﺎ َﻣ ْ‬ ‫ﻣَﺎﺩﱢﻳ ﱠ‬
‫ﺼﹶﻠ ﹲﺔ َﻋ ﹺﻦ ﺍﻟَﻨﺎ ِﺣﻴَـ ِﺔ‬ ‫ﻚ ﻻ ﺗُﻮ َﺟﺪُ ﻧَﺎ ِﺣَﻴ ﹲﺔ ﺭُﻭ ِﺣﱠﻴ ﹲﺔ ﻣُْﻨ ﹶﻔ ِ‬ ‫ﺻﹶﻠَﺘﻪُ ﺑﺎﷲِ‪ ،‬ﻭ َﻋﻠﹶﻰ ﹶﺫِﻟ َ‬ ‫ﺍ ِﻹْﻧﺴَﺎ ِﻥ ِ‬
‫ﺴ ِﺪﱠﻳﺔﹲ‪َ ،‬ﺑ ﹺﻞ ﺍ ِﻹْﻧﺴَﺎ ﹸﻥ‬ ‫ﺕ َﺟ َ‬ ‫ﻕ ﺭُﻭ ِﺣﱠﻴ ﹲﺔ ﻭَﻧ َﺰﻋَﺎ ٌ‬ ‫ﺍﳌﹶﺎ ﱢﺩﱠﻳﺔِ‪ ،‬ﻭﻻ ﺗُﻮ َﺟﺪُ ﰲ ﺍ ِﻹْﻧﺴَﺎ ِﻥ ﹶﺃ ْﺷﻮَﺍ ٌ‬
‫ﻀ ﹺﻮﱠﻳﺔﹲ‪ ،‬ﻭ ﹶﻏﺮَﺍِﺋﺰُ ﻻ ُﺑﺪﱠ ِﻣ ْﻦ ﹺﺇ ْﺷﺒَﺎ ِﻋﻬَﺎ‪ ،‬ﻭ ِﻣ َﻦ ﺍﻟ َﻐﺮَﺍِﺋ ﹺﺰ ﹶﻏﺮﹺﻳ َﺰﺓﹸ ﺍﻟﺘَـ َﺪﱡﻳ ﹺﻦ‬ ‫ﺕ ُﻋ ْ‬ ‫ﻓِﻴ ِﻪ ﺣَﺎﺟَﺎ ٌ‬
‫ﺠ ﹺﺰ ﺍﻟﻄﹶﺒﻴ ِﻌ ﱢﻲ ﰲ َﺗﻜﹾـﻮﹺﻳ ﹺﻦ‬ ‫ﳋﺎِﻟ ﹺﻖ ﺍﳌﹸ َﺪﱢﺑ ﹺﺮ ﺍﻟﻨَﺎ ِﺷﺊﹸ َﻋ ﹺﻦ ﺍﻟ َﻌ ْ‬ ‫ﺝ ﹺﺇﻟﹶﻰ ﺍ ﹶ‬ ‫ﺍﱠﻟﺘِﻲ ِﻫ َﻲ ﺍﻻ ْﺣِﺘﻴَﺎ ُ‬
‫ـﺔﹰ‪،‬‬
‫ﺴﻤﱠﻰ ﻧَﺎ ِﺣَﻴ ﹰﺔ ﺭُﻭ ِﺣﱠﻴ ﹰﺔ ﻭﻻ ﻧَﺎ ِﺣَﻴ ﹰﺔ ﻣَﺎﺩﱢﻳـ ﱠ‬ ‫ﻉ َﻫ ِﺬ ِﻩ ﺍﻟ َﻐﺮَﺍِﺋ ﹺﺰ ﻻ ُﻳ َ‬ ‫ﺍ ِﻹْﻧﺴَﺎ ِﻥ‪ .‬ﻭﹺﺇ ْﺷﺒَﺎ ُ‬
‫ﺖ‬‫ﻀ ﹺﻮﱠﻳ ﹶﺔ ﻭﺍﻟ َﻐ َﺮﺍِﺋ َﺰ ﹺﺇﺫﹶﺍ ﹸﺃﺷْـﹺﺒ َﻌ ْ‬ ‫ﺕ ﺍﻟﻌُ ْ‬ ‫ﻂ‪ .‬ﹺﺇﻻﱠ ﹶﺃﻥﱠ َﻫ ِﺬ ِﻩ ﺍﳊﺎﺟﺎ ِ‬ ‫ﻉ ﹶﻓ ﹶﻘ ﹾ‬ ‫ﻭﹺﺇﱠﻧﻤَﺎ ﻫُ َﻮ ﹺﺇ ْﺷﺒَﺎ ٌ‬
‫ﺴﱠﻴ َﺮ ﹰﺓ ﺑـﺎﻟﺮُﻭﺡﹺ‪ ،‬ﻭﹺﺇ ﹾﻥ‬ ‫ﺖ ﻣُ َ‬ ‫ﷲ ﻛﹶﺎَﻧ ْ‬ ‫ﺼﹶﻠ ِﺔ ﺑﺎ ِ‬‫ﷲ ﹺﺑﻨَﺎ ًﺀ َﻋﻠﹶﻰ ﹺﺇ ْﺩﺭَﺍ ِﻙ ﺍﻟ ِ‬ ‫ﺑﹺﻨﻈﹶﺎ ﹴﻡ ِﻣ ْﻦ ِﻋْﻨ ِﺪ ﺍ ِ‬
‫ﺖ ﹺﺑﺪُﻭ ِﻥ ﹺﻧﻈﹶﺎﻡﹴ‪ ،‬ﹶﺃ ْﻭ ﺑﹺﻨﻈﹶﺎ ﹴﻡ ِﻣ ْﻦ ِﻋْﻨ ِﺪ ﹶﻏْﻴ ﹺﺮ ﺍﷲِ‪ ،‬ﻛﹶﺎ ﹶﻥ ﹺﺇ ْﺷﺒَﺎﻋﹰﺎ ﻣَﺎ ﱢﺩﻳﱠـﹰﺎ َﺑﺤْﺘـﹰﺎ‬ ‫ﺃﹸ ْﺷﹺﺒ َﻌ ْ‬
‫ﺖ ِﻣ ْﻦ ﹶﻏْﻴ ﹺﺮ ﹺﻧﻈﹶﺎ ﹴﻡ ﹶﺃ ْﻭ ﺑﹺﻨﻈﹶـﺎ ﹴﻡ‬ ‫ﻉ ﹺﺇ ﹾﻥ ﺃﹸ ْﺷﹺﺒ َﻌ ْ‬ ‫ُﻳ َﺆﺩﱢﻱ ﹺﺇﻟﹶﻰ َﺷﻘﹶﺎ ِﺀ ﺍ ِﻹْﻧﺴَﺎ ِﻥ‪ .‬ﻓ َﻐﺮﹺﻳ َﺰ ﹸﺓ ﺍﻟَﻨ ْﻮ ﹺ‬
‫ﺝ ﺍﻟﱠـﺬِﻱ‬ ‫ﺖ ﺑﹺﻨﻈﹶﺎ ﹺﻡ ﺍﻟ َﺰﻭَﺍ ﹺ‬ ‫ﺸﻘﹶﺎﺀِ‪ ،‬ﻭﹺﺇ ﹾﻥ ﺃﹸ ْﺷﹺﺒ َﻌ ْ‬ ‫ﺴﱢﺒَﺒﹰﺎ ِﻟ ﹾﻠ َ‬
‫ﻚ ﻣُ َ‬ ‫ﷲ ﻛﹶﺎ ﹶﻥ ﹶﺫِﻟ َ‬ ‫ِﻣ ْﻦ ِﻋْﻨ ِﺪ ﹶﻏْﻴ ﹺﺮ ﺍ ِ‬
‫ﺐ ﹶﺃ ْﺣﻜﹶﺎ ﹺﻡ ﺍ ِﻹﺳْﻼ ﹺﻡ ﻛﹶﺎ ﹶﻥ َﺯﻭَﺍ َﺟﹰﺎ ﻣُﻮ ﹺﺟ َﺪﹰﺍ ِﻟ ﹾﻠ ﹸﻄ َﻤ ﹾﺄﻧﹺﻴَﻨ ِﺔ‪ .‬ﻭ ﹶﻏﺮﹺﻳـ َﺰﺓﹸ‬ ‫ﺴ َ‬ ‫ﷲ َﺣ َ‬ ‫ِﻣ ْﻦ ِﻋْﻨ ِﺪ ﺍ ِ‬
‫ﷲ ﹺﺑ ِﻌﺒَﺎ َﺩ ِﺓ ﺍ َﻷﻭْﺛــَﺎ ِﻥ‬ ‫ﺖ ِﻣ ْﻦ ﹶﻏْﻴ ﹺﺮ ﹺﻧﻈﹶﺎ ﹴﻡ ﹶﺃ ْﻭ ﺑﹺﻨﻈﹶﺎ ﹴﻡ ِﻣ ْﻦ ِﻋْﻨ ِﺪ ﹶﻏْﻴ ﹺﺮ ﺍ ِ‬ ‫ﺍﻟَﺘ َﺪﱡﻳ ﹺﻦ ﹺﺇ ﹾﻥ ﺃﹸ ْﺷﹺﺒ َﻌ ْ‬
‫ﺖ ﺑﹶﺄ ْﺣﻜﹶﺎ ﹺﻡ ﺍ ِﻹﺳْـﻼ ﹺﻡ‬ ‫ﻚ ﹺﺇ ْﺷﺮَﺍﻛﹰﺎ ﻭ ﹸﻛ ﹾﻔ َﺮﺍﹰ‪ ،‬ﻭﹺﺇ ﹾﻥ ﺃﹸ ْﺷﹺﺒ َﻌ ْ‬ ‫ﹶﺃ ْﻭ ِﻋﺒَﺎ َﺩ ِﺓ ﺍ ِﻹْﻧﺴَﺎﻥِ‪ ،‬ﻛﹶﺎ ﹶﻥ ﹶﺫِﻟ َ‬
‫ﻚ ِﻋﺒَﺎ َﺩ ﹰﺓ‪ .‬ﻭِﻟ َﻬﺬﹶﺍ ﻛﹶﺎ ﹶﻥ ِﻟﺰَﺍ َﻣﹰﺎ ﹶﺃ ﹾﻥ ُﺗﺮَﺍﻋَﻰ ﺍﻟﻨَﺎ ِﺣَﻴﺔﹸ ﺍﻟﺮُﻭ ِﺣﻴﱠ ﹸﺔ ﰲ ﺍ َﻷﺷْـﻴَﺎﺀِ‪،‬‬ ‫ﻛﹶﺎ ﹶﻥ ﹶﺫِﻟ َ‬
‫ﺻﹶﻠَﺘﻪُ‬‫ﷲ ﻭَﻧﻮَﺍﻫِﻴﻪِ‪ ،‬ﹺﺑﻨَﺎ ًﺀ َﻋﻠﹶﻰ ﹺﺇ ْﺩﺭَﺍ ِﻙ ﺍ ِﻹْﻧﺴَﺎ ِﻥ ِ‬ ‫ﺴﱠﻴ َﺮ َﺟﻤِﻴ ُﻊ ﺍ َﻷ ْﻋﻤَﺎ ﹺﻝ ﺑﹶﺄﻭَﺍ ِﻣ ﹺﺮ ﺍ ِ‬ ‫ﻭﹶﺃ ﹾﻥ ﺗُ َ‬
‫‪٧٣‬‬
 ‫ـﻨَﺎﻥِ‪،‬‬ ‫ﻚ ﹶﻟ ْﻢ َﻳ ﹸﻜ ْﻦ ﰲ ﺍﻟ َﻌ َﻤ ﹺﻞ ﺍﻟﻮﺍ ِﺣ ِﺪ َﺷْﻴﺌﹶﺎ ِﻥ ﺍﺛ ْ‬ ‫ﺴﱠﻴ َﺮ ﺑﺎﻟﺮُﻭﺡﹺ‪ ،‬ﻭﻟ ﹶﺬِﻟ َ‬ ‫ﻱ ﹶﺃ ﹾﻥ ﺗُ َ‬ ‫ﺑﺎﷲِ‪ ،‬ﹶﺃ ْ‬
‫ﺴﱠﻴ ٌﺮ‬ ‫ﺤﺖٌ‪ ،‬ﹶﺃ ْﻭ ُﻣ َ‬ ‫ـ ُﻪ ﻣَﺎ ﱢﺩﻱﱞ َﺑ ْ‬ ‫ﺻﻔﹸﻪُ ﺑﺄﹶﻧ ﱠ‬ ‫َﺑ ﹺﻞ ﺍ ﹶﳌ ُﻮﺟُﻮ ُﺩ َﺷ ْﻲ ٌﺀ ﻭﺍ ِﺣ ٌﺪ ﻫُ َﻮ ﺍﻟ َﻌ َﻤﻞﹸ‪ ،‬ﻭﹶﺃﻣﱠﺎ َﻭ ْ‬
‫ﺴﹺﻴ ﹺﲑ ِﻩ ﹺﺑﹶﺄ ْﺣﻜﹶﺎ ﹺﻡ ﺍ ِﻹ ْﺳﻼﻡﹺ‪،‬‬ ‫ﺕ ِﻣ ْﻦ َﺗ ْ‬‫ﺲ ﺍﻟ َﻌ َﻤﻞﹺ‪َ ،‬ﺑ ﹾﻞ ﺁ ٍ‬ ‫ﺲ ﺁِﺗَﻴﹰﺎ ِﻣ ْﻦ َﻧ ﹾﻔ ﹺ‬ ‫ﺑﺎﻟﺮُﻭﺡﹺ‪ ،‬ﹶﻓﹺﺈﱠﻧﻪُ ﹶﻟْﻴ َ‬
‫ﺏ َﻋﹶﻠﻴْـﻪِ‪،‬‬ ‫ﺏ ﻳُ ْﻌَﺘَﺒﺮُ ﹺﺟﻬَﺎﺩﹰﺍ ُﻳﺜﹶﺎ ُ‬ ‫ﳊ ْﺮ ﹺ‬ ‫ﺴِﻠ ﹺﻢ َﻋ ُﺪﻭﱠ ُﻩ ﰲ ﺍ ﹶ‬ ‫ﺴﹺﻴ ﹺﲑ ِﻩ ﹺﺑﻬَﺎ‪ .‬ﹶﻓ ﹶﻘْﺘﻞﹸ ﺍﳌﹸ ْ‬‫ﹶﺃ ْﻭ َﻋ َﺪ ﹺﻡ َﺗ ْ‬
‫ﺴِﻠ َﻤ ﹰﺔ ﹶﺃ ْﻭ‬‫ﺴﹰﺎ َﻣ ْﻌﺼُﻮ َﻣ ﹰﺔ )ﻣُـ ْ‬ ‫ﺴِﻠ ﹺﻢ َﻧ ﹾﻔ َ‬
‫ﺴﱠﻴ ٌﺮ ﺑﹶﺄ ْﺣﻜﹶﺎ ﹺﻡ ﺍ ِﻹﺳْﻼﻡﹺ‪ ،‬ﻭﹶﻗْﺘﻞﹸ ﺍﳌﹸ ْ‬ ‫َﻷﻧﱠ ُﻪ َﻋ َﻤ ﹲﻞ ُﻣ َ‬
‫ﻒ‬‫ـ ُﻪ َﻋﻤَـ ﹲﻞ َﻣﺨَـﺎِﻟ ٌ‬ ‫ﺴِﻠ َﻤ ٍﺔ( ﺑ َﻐْﻴ ﹺﺮ َﺣ ﱟﻖ ُﻳـ ْﻌَﺘَﺒﺮُ َﺟ ﹺﺮ َﳝ ﹰﺔ ُﻳﻌَﺎﹶﻗﺐُ َﻋﹶﻠْﻴﻬَﺎ‪ ،‬ﻷَﻧ ﱠ‬ ‫ﹶﻏْﻴ َﺮ ﻣُ ْ‬
‫ﷲ ﻭَﻧﻮَﺍﻫِﻴ ِﻪ‪ .‬ﻭﻛِﻼ ﺍﻟ َﻌ َﻤﹶﻠْﻴ ﹺﻦ َﺷ ْﻲ ٌﺀ ﻭَﺍ ِﺣ ٌﺪ ﻫُ َﻮ ﺍﻟ ﹶﻘﺘْـﻞﹸ‪ ،‬ﺻَـﺎ ِﺩ ٌﺭ ﻋَـ ﹺﻦ‬ ‫َﻷﻭَﺍ ِﻣ ﹺﺮ ﺍ ِ‬
‫ﲔﻻ‬ ‫ﺴﻴﱠ ُﺮ ﺑﺎﻟﺮُﻭﺡﹺ‪ ،‬ﻭَﻳﻜﹸﻮ ﹸﻥ َﺟ ﹺﺮﳝَـ ﹰﺔ ﺣِـ َ‬ ‫ﲔ ُﻳ َ‬
‫ﺍ ِﻹْﻧﺴَﺎﻥِ‪ ،‬ﻓﺎﻟ ﹶﻘْﺘﻞﹸ َﻳﻜﹸﻮ ﹸﻥ ِﻋﺒَﺎ َﺩ ﹰﺓ ِﺣ َ‬
‫ﺴﱢﻴ َﺮ ﹶﺃ ْﻋﻤَﺎﹶﻟﻪُ ﺑﺎﻟﺮُﻭﺡﹺ‪ ،‬ﻭﻛﹶﺎ ﹶﻥ‬ ‫ﻚ ﻛﹶﺎ ﹶﻥ ِﻟﺰَﺍ َﻣﹰﺎ َﻋﻠﹶﻰ ﺍﳌﹸ ْ‬
‫ﺴِﻠ ﹺﻢ ﹶﺃ ﹾﻥ ﻳُ َ‬ ‫ﺡ‪ .‬ﻭﻟ ﹶﺬِﻟ َ‬ ‫ﺴﻴﱠ ُﺮ ﺑﺎﻟ ُﺮﻭ ﹺ‬ ‫ُﻳ َ‬
‫ﺐ‪ .‬ﻭﻻ َﻳﺠُـﻮﺯُ‬ ‫ﺴﺐُ َﺑ ﹾﻞ ﻫُ َﻮ ﹶﺃ ْﻣ ٌﺮ ﻭﺍ ﹺﺟ ٌ‬ ‫ﺤْ‬ ‫ﺲ ﹶﺃﻣْﺮﹰﺍ ﻣُ ْﻤ ِﻜَﻨﹰﺎ ﻓ َ‬
‫ﺡ ﹶﻟْﻴ َ‬ ‫َﻣ ْﺰﺝُ ﺍﳌﹶﺎ ﱠﺩ ِﺓ ﺑﺎﻟﺮُﻭ ﹺ‬
‫ﺴﹺﻴ ﹺﲑ ِﻩ‬ ‫ﻱ َﻋ َﻤ ﹴﻞ ﻋَـ ْﻦ ﺗَـ ْ‬ ‫ﺼ ﹶﻞ ﹶﺃ ﱡ‬‫ﻱ ﻻ َﻳﺠُﻮ ُﺯ ﹶﺃ ﹾﻥ ﻳُ ﹾﻔ َ‬ ‫ﺼ ﹶﻞ ﺍﳌﹶﺎ ﱠﺩ ﹸﺓ َﻋ ﹺﻦ ﺍﻟﺮُﻭﺡﹺ‪ ،‬ﹶﺃ ْ‬ ‫ﹶﺃ ﹾﻥ ﺗُ ﹾﻔ َ‬
‫ﺠﺐُ ﹶﺃ ﹾﻥ ُﻳ ﹾﻘﻀَﻰ َﻋﻠﹶﻰ‬ ‫ﷲ‪ .‬ﻭِﻟﻬَﺬﺍ َﻳ ﹺ‬ ‫ﺼﹶﻠ ِﺔ ﺑﺎ ِ‬ ‫ﷲ ﻭَﻧﻮَﺍﻫِﻴ ِﻪ ﹺﺑﻨَﺎ ًﺀ َﻋﻠﹶﻰ ﹺﺇ ْﺩﺭَﺍ ِﻙ ﺍﻟ ِ‬ ‫ﺑﹶﺄﻭَﺍ ِﻣ ﹺﺮ ﺍ ِ‬
‫ﺼﹶﻠ ﹰﺔ َﻋ ﹺﻦ ﺍﻟﻨَﺎ ِﺣَﻴ ِﺔ ﺍﳌﹶﺎ ﱢﺩﱠﻳ ِﺔ‪ .‬ﻓﹶﻼ ﹺﺭﺟَﺎ ﹶﻝ ِﺩﻳـ ﹴﻦ ﰲ‬ ‫ﹸﻛﻞﱢ ﻣَﺎ ُﻳ َﻤﺜﱢ ﹸﻞ ﺍﻟﻨَﺎ ِﺣَﻴ ﹶﺔ ﺍﻟﺮُﻭ ِﺣﱠﻴ ﹶﺔ ﻣُْﻨ ﹶﻔ ِ‬
‫ﺼﹶﻠ ﹲﺔ‬
‫ﺲ ﻓِﻴ ِﻪ ُﺳ ﹾﻠ ﹶﻄ ﹲﺔ ﺩِﻳﹺﻨﱠﻴ ﹲﺔ ﺑﺎ ﹶﳌ ْﻌﻨَﻰ ﺍﻟ ﹶﻜ َﻬﻨُﻮِﺗﻲﱢ‪ ،‬ﻭﻻ ُﺳ ﹾﻠ ﹶﻄ ﹲﺔ َﺯ َﻣﹺﻨﱠﻴ ﹲﺔ ُﻣْﻨﻔﹶـ ِ‬ ‫ﺍ ِﻹﺳْﻼﻡﹺ‪ ،‬ﻭﹶﻟْﻴ َ‬
‫َﻋ ﹺﻦ ﺍﻟﺪِﻳﻦﹺ‪َ ،‬ﺑ ﹺﻞ ﺍ ِﻹﺳْﻼ ُﻡ ﺩِﻳ ٌﻦ ِﻣْﻨﻪُ ﺍﻟ َﺪ ْﻭﹶﻟﺔﹸ‪ ،‬ﻭ ِﻫ َﻲ ﹶﺃ ْﺣﻜﹶـﺎ ٌﻡ ﺷَـ ْﺮ ِﻋﱠﻴ ﹲﺔ ﻛﹶﺄ ْﺣﻜﹶـﺎ ﹺﻡ‬
‫ﺠﺐُ ﹶﺃ ﹾﻥ ُﻳ ﹾﻠﻐَﻰ‬ ‫ﺍﻟﺼَﻼﺓِ‪ ،‬ﻭ ِﻫ َﻲ ﹶﻃﺮﹺﻳ ﹶﻘ ﹲﺔ ﻟَﺘْﻨﻔِﻴ ِﺬ ﹶﺃ ْﺣﻜﹶﺎ ﹺﻡ ﺍ ِﻹﺳْﻼ ﹺﻡ ﻭ َﺣ ْﻤ ﹺﻞ َﺩ ْﻋ َﻮِﺗ ِﻪ‪ .‬ﻭَﻳ ﹺ‬
‫ﳊ ﹾﻜﻢﹺ‪،‬‬ ‫ﺴﻴَﺎ َﺳ ِﺔ ﻭﺍ ﹸ‬
‫ﺺ ﺍﻟﺪِﻳ ﹺﻦ ﺑﺎ ﹶﳌ ْﻌﻨَﻰ ﺍﻟﺮُﻭ ِﺣ ﱢﻲ ﻭ َﻋ ْﺰِﻟ ِﻪ َﻋ ﹺﻦ ﺍﻟ ِ‬ ‫ﺨﺼِﻴ ﹺ‬ ‫ﺸ ِﻌﺮُ ﹺﺑَﺘ ْ‬‫ﹸﻛﻞﱡ ﻣَﺎ ﻳُ ْ‬
‫ﺸ ﹺﺮﻑُ َﻋﻠﹶﻰ ﺍﻟَﻨﻮَﺍﺣِﻲ ﺍﻟﺮُﻭ ِﺣﱠﻴﺔِ‪ ،‬ﹶﻓُﺘ ﹾﻠﻐَﻰ ﹺﺇﺩَﺍ َﺭﺓﹸ ﺍﳌﹶـﺴَﺎ ﹺﺟ ِﺪ‬ ‫ﺕ ﺍﱠﻟﺘِﻲ ﺗُ ْ‬ ‫ﹶﻓُﺘ ﹾﻠﻐَﻰ ﺍ ﹸﳌ َﺆ ﱠﺳﺴَﺎ ُ‬
‫ﺸ ْﺮ ِﻋﱠﻴﺔﹸ ﻭﺍ ﹶﳌﺤَـﺎ ِﻛﻢُ‬ ‫ﻭَﺗﻜﹸﻮ ﹸﻥ ﺇﺩﺍﺭﺗُﻬﺎ ﺗَﺎﹺﺑ َﻌ ﹰﺔ ِﻹﺩَﺍ َﺭ ِﺓ ﺍ ﹶﳌﻌَﺎ ﹺﺭﻑِ‪ ،‬ﻭُﺗ ﹾﻠﻐَﻰ ﺍ ﹶﳌﺤَﺎ ِﻛ ُﻢ ﺍﻟـ َ‬
‫ﺴ ﹾﻠﻄﹶﺎ ﹸﻥ ﺍ ِﻹﺳْـﻼ ﹺﻡ‬ ‫ﺤﻜﹸﻢُ ﹺﺇﻻﱠ ﺑﺎ ِﻹﺳْﻼﻡﹺ‪ ،‬ﹶﻓ ُ‬ ‫ﺠ َﻌﻞﹸ ﺍﻟ ﹶﻘﻀَﺎ ُﺀ ﻭﺍﺣِﺪﹰﺍ ﻻ َﻳ ْ‬ ‫ﺍﻟﹺﻨﻈﹶﺎ ِﻣﱠﻴﺔﹸ‪ ،‬ﻭﻳُ ْ‬
‫ُﺳ ﹾﻠﻄﹶﺎ ﹲﻥ ﻭَﺍ ِﺣ ٌﺪ‪.‬‬
‫ﷲ ﻭﻣَﻼِﺋ ﹶﻜﺘِـ ِﻪ‬ ‫ﻭﺍ ِﻹﺳْﻼ ُﻡ َﻋﻘِﻴ َﺪﹲﺓ ﻭُﻧ ﹸﻈﻢٌ‪ ،‬ﹶﺃﻣﱠﺎ ﺍﻟ َﻌﻘِﻴ َﺪ ﹸﺓ ﹶﻓ ﹺﻬ َﻲ ﺍ ِﻹﳝَﺎ ﹸﻥ ﺑـﺎ ِ‬
‫‪٧٤‬‬
 ‫ﷲ‬‫ﻭﻛﹸﺘُﹺﺒ ِﻪ ﻭ ُﺭ ُﺳِﻠﻪِ‪ ،‬ﻭﺑﺎﻟَﻴ ْﻮ ﹺﻡ ﺍﻵ ِﺧﺮﹺ‪ ،‬ﻭﺑﺎﻟ ﹶﻘﻀَﺎ ِﺀ ﻭﺍﻟ ﹶﻘ َﺪ ﹺﺭ َﺧْﻴ ﹺﺮ ِﻫﻤَﺎ ﻭ َﺷ ﱢﺮ ِﻫﻤَﺎ ﻣِـ َﻦ ﺍ ِ‬
‫َﺗﻌَﺎﱃ‪ .‬ﻭﹶﻗ ْﺪ َﺑﻨَﻰ ﺍ ِﻹﺳْﻼ ُﻡ ﺍﻟ َﻌﻘِﻴ َﺪ ﹶﺓ َﻋﻠﹶﻰ ﺍﻟ َﻌ ﹾﻘ ﹺﻞ ﻓِﻴﻤَﺎ ﻳُ ْﺪ ﹺﺭﻛﹸﻪُ ﺍﻟ َﻌﻘﹾـﻞﹸ‪ ،‬ﻛﺎ ِﻹﳝَـﺎ ِﻥ‬
‫ــ ﹺﺮﱘﹺ‪ ،‬ﻭﺑَﻨــَﺎﻫَﺎ ﰲ‬ ‫ــﺮْﺁ ِﻥ ﺍﻟ ﹶﻜـ‬ ‫ﺤ ﱠﻤـ ٍﺪ ‪ ،‬ﻭﺑﺎﻟ ﹸﻘـ‬ ‫ــﺒُ ﱠﻮ ِﺓ ُﻣ َ‬ ‫ﷲ‪ ،‬ﻭﹺﺑُﻨـ‬ ‫ـﺎ ِ‬ ‫ﺑـ‬
‫ﻱ ﻣَﺎ ﻻ ﻳُ ْﻤ ِﻜﻦُ ﻟﻠ َﻌ ﹾﻘ ﹺﻞ ﹶﺃ ﹾﻥ ﻳُ ْﺪ ﹺﺭ ﹶﻛﻪُ ﻛَﻴ ْﻮ ﹺﻡ ﺍﻟ ِﻘﻴَﺎ َﻣ ِﺔ ﻭﺍﳌﹶﻼِﺋﻜﹶـ ِﺔ‬ ‫ﺍ ﹸﳌﻐَـﻴﱠـﺒَـﺎﺕِ‪ ،‬ﹶﺃ ْ‬
‫ﺼ َﺪ ُﺭﻫَﺎ ﺛﹶﺎﺑﹺﺘﹰﺎ ﺑﺎﻟ َﻌ ﹾﻘ ﹺﻞ ﻭﻫُ َﻮ ﺍﻟ ﹸﻘﺮْﺁ ﹸﻥ‬ ‫ﺴﻠِﻴﻢﹺ‪َ ،‬ﻋﻠﹶﻰ ﹶﺃ ﹾﻥ َﻳﻜﹸﻮ ﹶﻥ َﻣ ْ‬ ‫ﳉﱠﻨ ِﺔ ﻭﺍﻟﻨَﺎ ﹺﺭ َﻋﻠﹶﻰ ﺍﻟَﺘ ْ‬ ‫ﻭﺍ ﹶ‬
‫ﻒ‪.‬‬ ‫ﻁ ﺍﻟَﺘ ﹾﻜﻠِﻴ ِ‬ ‫ﺚ ﺍ ﹸﳌَﺘﻮَﺍِﺗﺮُ‪ .‬ﻭﹶﻗ ْﺪ َﺟ َﻌ ﹶﻞ ﺍ ِﻹﺳْﻼ ُﻡ ﺍﻟ َﻌ ﹾﻘ ﹶﻞ َﻣﻨَﺎ ﹶ‬ ‫ﳊﺪِﻳ ﹸ‬ ‫ﺍﻟ ﹶﻜ ﹺﺮﱘُ ﻭﺍ ﹶ‬
‫ﺸ ْﺮ ِﻋﱠﻴﺔﹸ ﺍﱠﻟﺘِﻲ ُﺗَﻨﻈﱢ ُﻢ ُﺷﺆُﻭ ﹶﻥ ﺍ ِﻹْﻧﺴَﺎﻥِ‪ ،‬ﻭﻗﹶـ ْﺪ‬ ‫ﺃ ﱠﻣﺎ ﺍﻟُﻨ ﹸﻈ ُﻢ ﹶﻓ ﹺﻬ َﻲ ﺍ َﻷ ْﺣﻜﹶﺎ ُﻡ ﺍﻟ َ‬
‫ﺸ ﹾﻜ ﹴﻞ ﻋَﺎﻡﱟ‪ ،‬ﹺﺑ َﻤﻌَـﺎ ٍﻥ‬ ‫ﺸ ُﺆﻭﻥِ‪ ،‬ﻭﹶﻟ ِﻜﱠﻨﻪُ َﺗَﻨﺎ َﻭﹶﻟﻬَﺎ ﹺﺑ َ‬ ‫َﺗﻨَﺎ َﻭ ﹶﻝ ﹺﻧﻈﹶﺎ ُﻡ ﺍ ِﻹﺳْﻼ ُﻡ َﺟﻤِﻴ َﻊ َﻫ ِﺬ ِﻩ ﺍﻟ ُ‬
‫ﲔ ﹺﺇﺟْـﺮَﺍ ِﺀ‬ ‫ﺴَﺘْﻨَﺒﻂﹸ ِﻣ ْﻦ َﻫ ِﺬ ِﻩ ﺍ ﹶﳌﻌَـﺎﻧﹺﻲ ﺍﻟﻌَﺎﻣﱠـ ِﺔ ﺣِـ َ‬ ‫ﺕ ﺗُ ْ‬ ‫ﻋَﺎ ﱠﻣﺔٍ‪ ،‬ﻭَﺗ َﺮ َﻙ ﺍﻟَﺘ ﹾﻔﺼِﻴﻼ ِ‬
‫ﻀ ﱠﻤﻨَﺎ ِﻥ ﺧُﻄﹸﻮﻃﹶـﹰﺎ‬ ‫ﻒ َﻳﺘَـ َ‬ ‫ﺸﺮﹺﻳ ُ‬ ‫ﺚ ﺍﻟ َ‬ ‫ﳊﺪِﻳ ﹸ‬ ‫ﺕ‪ .‬ﹶﻓ ﹶﻘ ْﺪ ﺟَﺎ َﺀ ﺍﻟ ﹸﻘﺮْﺁ ﹸﻥ ﺍﻟ ﹶﻜ ﹺﺮﱘُ ﻭﺍ ﹶ‬ ‫ﺍﻟَﺘ ﹾﻄﺒﹺﻴﻘﹶﺎ ِ‬
‫ﺠ ِﺔ ُﺷﺆُﻭ ِﻥ ﺍ ِﻹْﻧﺴَﺎ ِﻥ ِﻣ ْﻦ َﺣْﻴﺚﹸ ﻫُـ َﻮ ﹺﺇﻧْـﺴَﺎﻥﹲ‪،‬‬ ‫ﻱ َﻣﻌَﺎﹺﻧ َﻲ ﻋَﺎ ﱠﻣ ﹰﺔ ِﻟ ُﻤﻌَﺎﹶﻟ َ‬ ‫ﻀ ﹰﺔ‪ ،‬ﹶﺃ ْ‬ ‫َﻋﺮﹺﻳ َ‬
‫ﳉ ْﺰِﺋﻴﱠـﺔﹶ‪،‬‬
‫ﺴَﺘْﻨﹺﺒﻄﹸﻮﺍ ِﻣ ْﻦ َﻫ ِﺬ ِﻩ ﺍ ﹶﳌﻌَﺎﻧﹺﻲ ﺍﻟﻌَﺎ ﱠﻣ ِﺔ ﺍ َﻷ ْﺣﻜﹶـﺎ َﻡ ﺍ ﹸ‬ ‫ﺠَﺘ ﹺﻬﺪِﻳ َﻦ ﹶﺃ ﹾﻥ َﻳ ْ‬ ‫ﻭَﺗ َﺮ َﻙ ِﻟ ﹾﻠ ُﻤ ْ‬
‫ﻑ ﺍ َﻷ ْﻣ ِﻜَﻨ ِﺔ‪.‬‬‫ﺤﺪُﺙﹸ َﻋﻠﹶﻰ َﻣ ﱢﺮ ﺍﻟ ُﻌﺼُﻮ ﹺﺭ ﻭﺍ ْﺧﺘِﻼ ِ‬ ‫ﻟﻠ َﻤﺸَﺎ ِﻛ ﹺﻞ ﺍﱠﻟﺘِﻲ َﺗ ْ‬
‫ﺠَﺘﻬﹺـ َﺪ‬ ‫ﺠ ِﺔ ﺍ ﹶﳌﺸَﺎ ِﻛﻞﹺ‪ ،‬ﹶﻓﻬُ َﻮ َﻳ ْﺪﻋُﻮ ﺍ ﹸﳌ ْ‬ ‫ﻺ ْﺳﻼ ﹺﻡ ﹶﻃﺮﹺﻳ ﹶﻘ ﹲﺔ ﻭﺍ ِﺣ َﺪﹲﺓ ﰲ ُﻣﻌَﺎﹶﻟ َ‬ ‫ﻭﻟ ِ‬
‫ﺸ ْﺮ ِﻋﱠﻴ ﹶﺔ‬ ‫ﺹ ﺍﻟـ َ‬ ‫ﺱ ﺍﻟﻨُـﺼُﻮ َ‬ ‫ﺸ ِﻜﹶﻠ ﹶﺔ ﺍﳊﹶﺎ ِﺩﹶﺛ ﹶﺔ َﺣﺘﱠﻰ َﻳ ﹾﻔ َﻬ َﻤﻬَﺎ‪ ،‬ﹸﺛﻢﱠ َﻳ ْﺪﺭُ َ‬ ‫ﺱ ﺍﳌﹸ ْ‬ ‫َﻷ ﹾﻥ َﻳ ْﺪﺭُ َ‬
‫ﻱ‬‫ﺸ ِﻜﹶﻠ ِﺔ ﻣِـ َﻦ ﺍﻟﻨُـﺼُﻮﺹﹺ‪ ،‬ﹶﺃ ْ‬ ‫ﻂ َﺣﻞﱠ َﻫ ِﺬ ِﻩ ﺍ ﹸﳌ ْ‬ ‫ﺴَﺘْﻨﹺﺒ ﹶ‬
‫ﺸ ِﻜﹶﻠﺔِ‪ ،‬ﹸﺛﻢﱠ َﻳ ْ‬ ‫ﺍﳌﹸَﺘ َﻌﱢﻠ ﹶﻘ ﹶﺔ ﹺﺑ َﻬ ِﺬ ِﻩ ﺍ ﹸﳌ ْ‬
‫ﺴﻠﹸﻚُ ﹶﻃﺮﹺﻳﻘﹶـ ﹰﺔ‬ ‫ﺸ ْﺮ ِﻋﱠﻴﺔِ‪ ،‬ﻭﻻ َﻳ ْ‬ ‫ﺴﹶﺄﹶﻟ ِﺔ ِﻣ َﻦ ﺍ َﻷ ِﺩﻟﱠ ِﺔ ﺍﻟ َ‬
‫ﺸ ْﺮ ِﻋ ﱠﻲ ِﻟ َﻬ ِﺬ ِﻩ ﺍ ﹶﳌ ْ‬
‫ﻂ ﺍﳊﹸ ﹾﻜ َﻢ ﺍﻟ َ‬ ‫ﺴَﺘْﻨﹺﺒ ﹶ‬ ‫َﻳ ْ‬
‫ﺸ ِﻜﹶﻠﺔﹶ‪َ ،‬ﻳ ْﺪﺭُﺳُـﻬَﺎ ﺑﹺﺎ ْﻋِﺘﺒَﺎ ﹺﺭﻫَـﺎ‬ ‫ﲔ َﻳ ْﺪﺭُﺱُ َﻫ ِﺬ ِﻩ ﺍ ﹸﳌ ْ‬ ‫ﹶﻏْﻴ َﺮﻫَﺎ‪ُ ،‬ﻣ ﹾﻄﻠﹶﻘﹰﺎ‪َ .‬ﻋﻠﹶﻰ ﺃﹶﻧـﱠﻪ ِﺣ َ‬
‫ﺸ ِﻜﹶﻠ ﹰﺔ ﺍ ﹾﻗﺘِـﺼَﺎ ِﺩﱠﻳ ﹰﺔ ﹶﺃ ْﻭ ﺍ ْﺟِﺘﻤَﺎ ِﻋﻴﱠـ ﹰﺔ ﹶﺃ ْﻭ‬ ‫ﺲ ﹶﻏْﻴﺮُ‪ ،‬ﻻ ﺑﹺﺎ ْﻋِﺘﺒَﺎ ﹺﺭﻫَﺎ ﻣُ ْ‬ ‫ﺴﺎﹺﻧﱠﻴ ﹰﺔ ﹶﻟْﻴ َ‬
‫ﺸ ِﻜﹶﻠ ﹰﺔ ﹺﺇْﻧ َ‬ ‫ﻣُ ْ‬
‫ﺝ ﹺﺇﻟﹶﻰ ﺣُ ﹾﻜ ﹴﻢ ﺷَـ ْﺮ ِﻋﻲﱟ‪،‬‬ ‫ﺤﺘَﺎ ُ‬ ‫ﺸ ِﻜﹶﻠ ﹶﺔ ﺣُ ﹾﻜ ﹴﻢ ﹶﺃ ْﻭ ﹶﻏْﻴ ﹺﺮ ﹶﺫِﻟﻚَ‪َ ،‬ﺑ ﹾﻞ ﺑﹺﺎ ْﻋِﺘﺒَﺎ ﹺﺭﻫَﺎ َﻣ ْ‬
‫ﺴﹶﺄﹶﻟ ﹰﺔ َﺗ ْ‬ ‫ﻣُ ْ‬
‫ﷲ ﻓِﻴ َﻬﺎ‪.‬‬ ‫ﻑ ﺣُ ﹾﻜ َﻢ ﺍ ِ‬ ‫َﺣﺘﱠﻰ ﻳَﻌ ﹺﺮ َ‬

‫‪٧٥‬‬
 ‫ﺍﳊﹸـ ﹾﻜ ُﻢ ﺍﻟﺸَـ ْﺮ ِﻋ ﱡﻲ‬

‫ﻉ ﺍﳌﹸَﺘ َﻌﱢﻠﻖُ ﹺﺑﹶﺄ ﹾﻓﻌَﺎ ﹺﻝ ﺍﻟ ِﻌﺒَﺎﺩِ‪ ،‬ﻭﻫُ َﻮ ﹺﺇﻣﱠﺎ ﹶﺃ ﹾﻥ َﻳﻜﹸﻮ ﹶﻥ ﹶﻗ ﹾﻄ ِﻌ ﱠﻲ‬

‫ﺏ ﺍﻟﺸَﺎ ﹺﺭ ﹺ‬ ‫ُﻫ َﻮ ِﺧﻄﹶﺎ ُ‬
‫ﺚ ﹶﻏﻴْـ ﹺﺮ‬ ‫ﳊﺪِﻳ ِ‬ ‫ﺕ ﻛﺎ ﹶ‬ ‫ﺚ ﺍﳌﹸَﺘﻮَﺍِﺗﺮﹺ‪ ،‬ﹶﺃ ْﻭ ﹶﻇﱢﻨ ﱠﻲ ﺍﻟﹸﺜﺒُﻮ ِ‬‫ﳊﺪِﻳ ِ‬ ‫ﺕ ﻛﺎﻟ ﹸﻘﺮْﺁ ِﻥ ﺍﻟ ﹶﻜ ﹺﺮ ﹺﱘ ﻭﺍ ﹶ‬ ‫ﺍﻟﹸﺜﺒُﻮ ِ‬
‫ﳊ ﹾﻜ ُﻢ‬
‫ﺕ ُﻳْﻨ ﹶﻈﺮُ‪ ،‬ﻓﹺﺈ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﹶﻗ ﹾﻄ ِﻌ ﱠﻲ ﺍﻟﺪّﻻﹶﻟ ِﺔ َﻳﻜﹸﻮ ﹸﻥ ﺍ ﹸ‬ ‫ﺍ ﹸﳌَﺘﻮَﺍِﺗ ﹺﺮ‪ :‬ﻓﹺﺈ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﹶﻗ ﹾﻄ ِﻌ ﱠﻲ ﺍﻟﹸﺜﺒُﻮ ِ‬
‫ﺚ‬
‫ﺕ ﰲ ﺍﳊﹶـﺪِﻳ ِ‬ ‫ﺾ ﹸﻛﱢﻠﻬَﺎ‪ ،‬ﻓﹺﺈﱠﻧﻬَـﺎ َﻭ َﺭ َﺩ ْ‬ ‫ﺕ ﺍﻟ ﹶﻔﺮَﺍِﺋ ﹺ‬ ‫ﻀ ﱠﻤَﻨﻪُ ﹶﻗ ﹾﻄ ِﻌﱠﻴﹰﺎ ﹶﻛ َﺮ ﹶﻛﻌَﺎ ِ‬
‫ﺍﱠﻟﺬِﻱ َﺗ َ‬
‫ﻕ ﻭ َﺟ ﹾﻠ ِﺪ ﺍﻟﺰَﺍﻧﹺﻲ‪ ،‬ﻓﹺﺈﱠﻧ َﻬﺎ ﹶﺃ ْﺣﻜﹶﺎ ٌﻡ ﹶﻗ ﹾﻄ ِﻌﱠﻴ ﹲﺔ‪،‬‬ ‫ﺤ ﹺﺮ ﹺﱘ ﺍﻟ ﹺﺮﺑَﺎ ﻭﹶﻗ ﹾﻄ ﹺﻊ َﻳ ِﺪ ﺍﻟﺴَﺎ ﹺﺭ ﹺ‬‫ﺍﳌﹸَﺘﻮَﺍِﺗﺮﹺ‪ ،‬ﻭ ﹶﻛَﺘ ْ‬
‫ﻱ ﻭَﺍ ِﺣ ٌﺪ ﹶﻗ ﹾﻄ ِﻌﻲﱞ‪.‬‬
‫ﺲ ﻓِﻴﻬَﺎ ﹺﺇﻻﱠ َﺭﹾﺃ ٌ‬‫ﺏ ﻓِﻴﻬَﺎ ُﻣَﺘ َﻌﱢﻴﻦٌ‪ ،‬ﻭﹶﻟْﻴ َ‬ ‫ﺼﻮَﺍ ُ‬‫ﻭﺍﻟ َ‬
‫ﳊﻜﹾـ َﻢ‬ ‫ﺕ ﹶﻇﱢﻨ ﱠﻲ ﺍﻟﺪّﻻﹶﻟ ِﺔ ﻓﹺﺈﻥﱠ ﺍ ﹸ‬ ‫ﻉ ﹶﻗ ﹾﻄ ِﻌ ﱠﻲ ﺍﻟﹸﺜﺒُﻮ ِ‬ ‫ﺏ ﺍﻟﺸَﺎ ﹺﺭ ﹺ‬ ‫ﻭﹺﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ِﺧﻄﹶﺎ ُ‬
‫ﳉ ْﺰَﻳﺔِ‪ ،‬ﻓﹺﺈﱠﻧﻬَﺎ ﹶﻗ ﹾﻄ ِﻌﻴﱠ ﹸﺔ ﺍﻟﹸﺜﺒُﻮﺕِ‪ ،‬ﻭﹶﻟ ِﻜﱠﻨﻬَﺎ ﹶﻇﻨﱢﻴﱠ ﹸﺔ ﺍﻟﺪّﻻﹶﻟ ِﺔ‬
‫ﻀ ﱠﻤَﻨﻪُ ﹶﻇﱢﻨﻲﱞ ِﻣﹾﺜ ﹶﻞ ﺁَﻳ ِﺔ ﺍ ِ‬
‫ﺍﱠﻟﺬِﻱ َﺗ َ‬
‫ﺴﻤﱠﻰ ﹺﺟ ْﺰَﻳﺔﹰ‪ ،‬ﻭﹶﺃ ﹾﻥ َﻳ ﹾﻈ َﻬ َﺮ ﺍﻟـﺬﱡﻝﱡ َﻋﻠﹶـﻰ‬ ‫ﺸَﺘ ﹺﺮﻃﹸﻮ ﹶﻥ ﹶﺃ ﹾﻥ ُﺗ َ‬ ‫ﳊَﻨ ِﻔﱠﻴﺔﹸ َﻳ ْ‬
‫ﰲ ﺍﻟَﺘ ﹾﻔﺼِﻴﻞﹺ‪ ،‬ﻓﺎ ﹶ‬
‫ﺼ ﱡﺢ ﹶﺃ ﹾﻥ‬
‫ﺴ ِﻤَﻴَﺘﻬَﺎ ﹺﺟ ْﺰَﻳﺔﹰ‪َ ،‬ﺑ ﹾﻞ ﻳَـ ِ‬
‫ﺸَﺘ ﹺﺮﻃﹸﻮ ﹶﻥ َﺗ ْ‬‫ﲔ ﹺﺇ ْﻋﻄﹶﺎِﺋﻬَﺎ‪ .‬ﻭﺍﻟﺸَﺎِﻓ ِﻌﱠﻴﺔﹸ ﻻ َﻳ ْ‬ ‫ُﻣ ْﻌﻄِﻴﻬَﺎ ِﺣ َ‬
‫ﺗُ ْﺆ َﺧ ﹶﺬ ﺑﹺﺎﺳْـ ﹺﻢ َﺯﻛﹶﺎ ٍﺓ ُﻣﻀَـﺎ َﻋ ﹶﻔﺔٍ‪ ،‬ﻭﻻ ﺿَـﺮُﻭ َﺭ ﹶﺓ ِﻹﻇﹾـﻬَﺎ ﹺﺭ ﺍﻟ ﹸﺬﻝﱢ‪َ ،‬ﺑ ﹾﻞ َﻳ ﹾﻜﻔِـﻲ‬
‫ﻉ َﻷ ْﺣﻜﹶﺎ ﹺﻡ ﺍ ِﻹﺳْﻼ ﹺﻡ‪.‬‬ ‫ﳋﻀُﻮ ُ‬ ‫ﺍﹸ‬
‫ﺚ ﹶﻏْﻴ ﹺﺮ ﺍ ﹸﳌﺘَـﻮَﺍِﺗﺮﹺ‪،‬‬ ‫ﳊﺪِﻳ ِ‬ ‫ﺕ ﻛﺎ ﹶ‬ ‫ﻉ ﹶﻇﱢﻨ ﱠﻲ ﺍﻟﹸﺜﺒُﻮ ِ‬ ‫ﺏ ﺍﻟﺸَﺎ ﹺﺭ ﹺ‬ ‫ﺃ ﱠﻣﺎ ﹺﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ِﺧﻄﹶﺎ ُ‬
‫ﺼﻴَﺎ ﹺﻡ ِﺳﱠﺘ ِﺔ ﹶﺃﻳﱠﺎ ﹴﻡ ِﻣ ْﻦ‬
‫ﻀ ﱠﻤَﻨﻪُ ﹶﻇﱢﻨﱠﻴﺎﹰ‪َ ،‬ﺳﻮَﺍ ًﺀ ﹶﺃﻛﹶﺎ ﹶﻥ ﹶﻗ ﹾﻄ ِﻌ ﱠﻲ ﺍﻟﺪّﻻﹶﻟ ِﺔ ﹶﻛ ِ‬
‫ﳊ ﹾﻜ ُﻢ ﺍﱠﻟﺬِﻱ َﺗ َ‬‫ﻓَﻴﻜﹸﻮ ﹸﻥ ﺍ ﹸ‬
‫ﺖ ﺑﺎﻟﺴُﱠﻨ ِﺔ‪.‬‬ ‫ﺽ ﹶﻓﹺﺈﱠﻧﻪُ ﹶﺛَﺒ َ‬
‫ﺴﱠﻨﺔِ‪ ،‬ﹶﺃ ْﻭ ﹶﻇﱢﻨ ﱠﻲ ﺍﻟﺪّﻻﹶﻟ ِﺔ ﹶﻛ َﻤْﻨ ﹺﻊ ﺇﹺﺟﺎ َﺭ ِﺓ ﺍ َﻷ ْﺭ ﹺ‬ ‫َﺷﻮﱠﺍ ﹴﻝ ﹶﻓﹺﺈﱠﻧﻬَﺎ ﹶﺛَﺒَﺘ ْ‬
‫ﺖ ﺑﺎﻟ ُ‬
‫‪٧٦‬‬
 ‫ﺸ ْﺮ ِﻋ ﱡﻲ ﺑﺎﺟﺘـﻬﺎﺩ ﺻَـﺤِﻴﺢﹴ‪،‬‬ ‫ﳊ ﹾﻜ ُﻢ ﺍﻟـ َ‬ ‫ﻉ ﻳُ ﹾﻔ َﻬﻢُ ِﻣْﻨﻪُ ﺍ ﹸ‬‫ﺏ ﺍﻟﺸَﺎ ﹺﺭ ﹺ‬‫ﻭ ِﺧﻄﹶﺎ ُ‬
‫ﻚ‬
‫ﺸ ْﺮ ِﻋﻲﱠ‪ ،‬ﻭ َﻋﻠﹶﻰ ﹶﺫِﻟ َ‬ ‫ﺠَﺘ ﹺﻬﺪِﻳ َﻦ ﻫُ َﻮ ﺍﱠﻟﺬِﻱ ﻳُ ﹾﻈ ﹺﻬﺮُ ﺍﳊﹸ ﹾﻜ َﻢ ﺍﻟ َ‬ ‫ﻚ ﻛﹶﺎ ﹶﻥ ﺍﺟﺘﻬﺎﺩ ﺍ ﹸﳌ ْ‬ ‫ﻭِﻟ ﹶﺬِﻟ َ‬
‫ﺐ َﻋﻠﹶﻰ ﹶﻇﱢﻨ ِﻪ‪.‬‬ ‫ﺠَﺘ ﹺﻬ ٍﺪ ﻫُ َﻮ ﻣَﺎ ﹶﺃﺩﱠﻯ ﹺﺇﹶﻟْﻴ ِﻪ ﺍﺟﺘﻬﺎﺩ ُﻩ ﻭ ﹶﻏﹶﻠ َ‬ ‫ﷲ ﰲ َﺣ ﱢﻖ ﹸﻛﻞﱢ ﻣُ ْ‬ ‫ﹶﻓﺤُ ﹾﻜﻢُ ﺍ ِ‬
‫ﺴﹶﺄﹶﻟ ٍﺔ ﻣِـ َﻦ‬ ‫ﺖ ﹶﻟﻪُ ﹶﺃ ْﻫِﻠﱠﻴﺔﹸ ﺍﻻﺟﺘﻬﺎﺩ ﹺﺑَﺘﻤَﺎ ِﻣﻬَـﺎ ﰲ ﻣَـ ْ‬ ‫ﺼﹶﻠ ْ‬‫ﻓﺎﳌﹸ ﹶﻜﻠﱠﻒُ ﹺﺇﺫﹶﺍ َﺣ َ‬
‫ﺍ ﹶﳌﺴَﺎِﺋ ﹺﻞ ﺃﻭ ﰲ ﺍ ﹶﳌﺴَﺎِﺋ ﹺﻞ َﺟﻤِﻴﻌِﻬﺎ ﹶﻓﹺﺈ ِﻥ ﺍﺟﺘﻬﺪ ﻓِﻴﻬَﺎ ﻭﹶﺃﺩﱠﺍ ُﻩ ﺍﺟﺘﻬﺎﺩ ُﻩ ﹺﺇﻟﹶﻰ ﺣُ ﹾﻜ ﹴﻢ ﻓِﻴﻬَﺎ‪،‬‬
‫ﻑ ﻣﺎ‬ ‫ﺠَﺘ ﹺﻬﺪِﻳﻦَ‪ ،‬ﰲ ﺧِﻼ ِ‬ ‫ﹶﻓ ﹶﻘ ْﺪ ﺍﱠﺗ ﹶﻔ َﻖ ﺍﻟ ﹸﻜﻞﱡ َﻋﻠﹶﻰ ﹶﺃﻧﱠ ُﻪ ﻻ َﻳﺠُﻮ ُﺯ ﹶﻟﻪُ َﺗ ﹾﻘﻠِﻴ ُﺪ ﹶﻏْﻴ ﹺﺮ ِﻩ ِﻣ َﻦ ﺍﳌﹸ ْ‬
‫ﺕ‪:‬‬
‫ﹶﺃ ْﻭ َﺟَﺒﻪُ ﹶﻇﱡﻨﻪُ‪َ ،‬ﻭ ﹶﻻ َﻳﺠُﻮ ُﺯ ﹶﻟﻪُ َﺗ ْﺮﻙُ ﹶﻇﱢﻨ ِﻪ ﹺﺇﻻﱠ ﰲ ﹶﺃ ْﺭَﺑ ﹺﻊ ﺣَﺎ ﹶﻻ ٍ‬
‫ﺍﻷُﻭﱃ‪ :‬ﺇﺫﺍ ﹶﻇ َﻬ َﺮ ﻟﻪ ﺃ ﱠﻥ ﺍﻟﺪﱠﻟﻴ ﹶﻞ ﺍﻟﺬﻱ ﺍﺳَﺘَﻨ َﺪ ﺇﻟﻴ ِﻪ ﰲ ﺍﺟﺘﻬﺎ ِﺩ ِﻩ ﺿَﻌﻴﻒٌ‪،‬‬
‫ﺠﺐُ ﻋﻠﻴ ِﻪ َﺗ ْﺮﻙُ‬ ‫ﻭﺃ ﱠﻥ ﺩَﻟﻴ ﹶﻞ ﳎَﺘ ﹺﻬ ٍﺪ ﺁ َﺧ َﺮ ﹶﻏْﻴ ﹺﺮ ِﻩ ﹶﺃﻗﹾﻮﻯ ِﻣ ْﻦ ﺩَﻟﻴﻠِﻪ‪ .‬ﻓﻔﻲ ﻫﺬﻩ ﺍﳊﺎﻟ ِﺔ َﻳ ﹺ‬
‫ﻼ‪.‬‬
‫ﺍﳊﹸ ﹾﻜ ﹺﻢ ﺍﻟﺬﻱ ﹶﺃﺩﱠﺍ ُﻩ ﺇﻟﻴﻪ ﺍﺟﺘﻬﺎﺩُﻩ ﰲ ﺍﳊﺎﻝﹺ‪ ،‬ﻭﹶﺃ ْﺧﺬﹸ ﺍﳊﹸ ﹾﻜ ﹺﻢ ﺍ َﻷﻗﹾﻮﻯ ﺩَﻟﻴ ﹰ‬
‫ﻂ ﺃﻭ ﹶﺃ ﹾﻛﹶﺜﺮُ‬ ‫ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺇﺫﺍ ﹶﻇ َﻬ َﺮ ﻟﻪ ﺃ ﱠﻥ ﳎَﺘﻬﹺﺪﹰﺍ ﹶﻏْﻴ َﺮﻩُ ﻫﻮ ﹶﺃ ﹾﻗ َﺪﺭُ ﻣﻨ ُﻪ ﻋﻠﻰ ﺍﻟ ﱠﺮْﺑ ِ‬
‫ﺴﻤْﻌﱠﻴﺔِ‪،‬‬ ‫ﺍﻃﱢﻼﻋﹰﺎ ﻋﻠﻰ ﺍﻟﻮﺍﻗ ﹺﻊ ﻭﹶﺃﻗﹾﻮﻯ ﹶﻓﻬْﻤﹰﺎ ﻟﻸَﺩﻟﱠﺔ ﺃﻭ ﹶﺃ ﹾﻛﹶﺜﺮُ ﺍﻃﱢﻼﻋﹰﺎ ﻋﻠﻰ ﺍﻷَﺩﻟﱠﺔ ﺍﻟ ﱠ‬
‫ﻓﺈﻧﱠﻪ َﻳﺠُﻮ ُﺯ ﻟﻪ ﰲ ﻫﺬﻩ ﺍﳊﺎﻟ ِﺔ ﺃ ﹾﻥ َﻳْﺘﺮُ َﻙ ﺍﳊﹸ ﹾﻜ َﻢ ﺍﻟﺬﻱ ﹶﺃﺩﱠﺍ ُﻩ ﺇﻟﻴﻪ ﺍﺟﺘﻬﺎﺩُﻩ‪ ،‬ﻭُﻳ ﹶﻘﻠﱢـ َﺪ‬
‫ﺫﻟﻚ ﺍﺠﻤﻟَﺘ ﹺﻬ َﺪ ﺍﻟﺬﻱ َﻳِﺜﻖُ ﺑﹺﺎﺟﺘﻬﺎﺩِﻩ ﹶﺃ ﹾﻛﹶﺜ َﺮ ِﻣ ْﻦ ِﺛ ﹶﻘِﺘ ِﻪ ﺑﹺﺎﺟﺘﻬﺎ ِﺩ ﻧﻔﺴِﻪ‪.‬‬
‫ﻱ ﻳُﺮﺍ ُﺩ َﺟ ْﻤﻊُ ﻛﻠﻤـ ِﺔ ﺍﳌـﺴﻠﻤﲔ ﻋﻠﻴـﻪ‬ ‫ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺃ ﹾﻥ ﻳَﻜﻮ ﹶﻥ ﻫﻨﺎﻙ ﺭﺃ ٌ‬
‫ﻟِﻤﺼﻠﺤ ِﺔ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻓﺈﻧﱠﻪ ﰲ ﻫﺬﻩ ﺍﳊﺎﻟ ِﺔ َﻳﺠُﻮ ُﺯ ﻟﻠﻤﺠَﺘ ﹺﻬ ِﺪ َﺗ ْﺮﻙُ ﻣـﺎ ﹶﺃﺩﱠﺍ ُﻩ ﺇﻟﻴـﻪ‬
‫ﺍﺟﺘﻬﺎﺩُﻩ‪ ،‬ﻭﹶﺃ ْﺧﺬﹸ ﺍﳊﹸ ﹾﻜ ﹺﻢ ﺍﻟﺬﻱ ﻳُﺮﺍ ُﺩ َﺟ ْﻤﻊُ ﻛﻠﻤ ِﺔ ﺍﳌﺴﻠﻤﲔ ﻋﻠﻴﻪ‪ ،‬ﻭﺫﻟﻚ ﻛﻤـﺎ‬
‫ﺼ ﹶﻞ ﻣﻊ ﻋﺜﻤﺎ ﹶﻥ ‪ ‬ﻋﻨﺪ ﺑﻴﻌﺘﻪ‪.‬‬ ‫َﺣ َ‬
‫ﻒ ﺍﳊﹸ ﹾﻜ َﻢ ﺍﻟﺬﻱ ﺃﺩّﺍ ُﻩ ﺇﻟﻴﻪ‬ ‫ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﺇﺫﺍ َﺗَﺒﻨّﻰ ﺍﳋﻠﻴﻔ ﹸﺔ ُﺣﻜﹾﻤﹰﺎ َﺷ ْﺮﻋِﻴﹰﺎ ﻳُﺨﺎﻟ ُ‬
‫ﺠﺐُ ﻋﻠﻴﻪ َﺗ ْﺮﻙُ ﺍﻟﻌﻤ ﹺﻞ ﲟـﺎ ﺃﺩّﺍ ُﻩ ﺇﻟﻴـﻪ ﺍﺟﺘـﻬﺎﺩُﻩ‪،‬‬ ‫ﺍﺟﺘﻬﺎﺩُﻩ‪ ،‬ﻓﻔﻲ ﻫﺬﻩ ﺍﳊﺎﻟ ِﺔ َﻳ ﹺ‬
‫ﻉ ﺍﻟﺼﺤﺎﺑ ِﺔ ﻗﺪ ﺍْﻧ َﻌﻘﹶـ َﺪ ﻋﻠـﻰ ﺃ ﱠﻥ‬ ‫ﻭﺍﻟﻌﻤ ﹸﻞ ﺑﺎﳊﹸ ﹾﻜ ﹺﻢ ﺍﻟﺬﻱ َﺗَﺒﻨّﺎ ُﻩ ﺍﻹﻣﺎﻡُ‪ ،‬ﻷ ﱠﻥ ﺇﲨﺎ َ‬
‫ﻑ« ﻭﺃ ﱠﻥ ﺃﹼ ْﻣ َﺮ ُﻩ ﻧﺎﻓ ﹲﺬ ﻋﻠﻰ ﲨﻴ ﹺﻊ ﺍﳌﺴﻠﻤﲔ‪.‬‬ ‫»ﹶﺃﻣْﺮ ﺍﻹﻣﺎ ﹺﻡ َﻳ ْﺮﹶﻓﻊُ ﺍﳋِﻼ َ‬
‫‪٧٧‬‬
 ‫ﺃﻣّﺎ ﺇﺫﺍ ﹶﻟ ْﻢ ﳚَﺘ ﹺﻬ ْﺪ َﻣ ْﻦ ﻟﻪ ﹶﺃ ْﻫِﻠﱠﻴﺔﹸ ﺍﻻﺟﺘﻬﺎ ِﺩ ﻓﺈﻧﱠﻪ َﻳﺠُﻮ ُﺯ ﻟﻪ ﺗﻘﻠﻴ ُﺪ ﹶﻏْﻴ ﹺﺮ ِﻩ ِﻣ َﻦ‬
‫ﻉ ﺍﻟﺼﺤﺎﺑ ِﺔ ﻣُْﻨ َﻌ ِﻘ ٌﺪ ﻋﻠﻰ ﺃﻧﱠﻪ َﻳﺠُﻮ ُﺯ ﻟِﻠﻤﺠَﺘ ﹺﻬ ِﺪ ﺃ ﹾﻥ ﻳُ ﹶﻘﱢﻠ َﺪ‬ ‫ﺍﺠﻤﻟـﺘﻬـِﺪﻳﻦ‪ ،‬ﻷ ﱠﻥ ﺇﲨﺎ َ‬
‫ﹶﻏْﻴ َﺮﻩُ ِﻣ َﻦ ﺍﺠﻤﻟَﺘ ﹺﻬﺪِﻳﻦ‪.‬‬
‫ﺴﻤَﺎ ِﻥ ُﻣﱠﺘﺒﹺـ ٌﻊ‬ ‫ﺲ ﹶﻟﻪُ ﹶﺃ ْﻫِﻠﱠﻴﺔﹸ ﺍﻻﺟﺘﻬﺎ ِﺩ ﹶﻓﻬُ َﻮ ﺍ ﹸﳌ ﹶﻘﱢﻠﺪُ‪ ،‬ﻭﻫُ َﻮ ﻗِـ ْ‬ ‫ﻭﺃ ﱠﻣﺎ َﻣ ْﻦ ﹶﻟْﻴ َ‬
‫ﺾ ﺍﻟ ُﻌﻠﹸﻮ ﹺﻡ ﺍﳌﹸ ْﻌَﺘَﺒ َﺮ ِﺓ ﰲ ﺍﻻﺟﺘـﻬﺎﺩِ‪،‬‬ ‫ﻼ ِﻟَﺒ ْﻌ ﹺ‬ ‫ﺼﹰ‬ ‫ﺤﱢ‬ ‫ﻭﻋَﺎ ﱢﻣﻲﱞ‪ :‬ﻓﺎ ﹸﳌﺘﱠﹺﺒ ُﻊ ﻫُ َﻮ ﺍﱠﻟﺬِﻱ َﻳﻜﹸﻮ ﹸﻥ ﻣُ َ‬
‫ﷲ ﰲ َﺣ ﱢﻖ َﻫﺬﹶﺍ‬ ‫ﻑ َﺩﻟِﻴﹶﻠﻪُ‪ ،‬ﻭﺣِﻴَﻨِﺌ ٍﺬ َﻳﻜﹸﻮ ﹸﻥ ُﺣ ﹾﻜ ُﻢ ﺍ ِ‬ ‫ﺠَﺘ ﹺﻬ َﺪ َﺑ ْﻌ َﺪ ﹶﺃ ﹾﻥ َﻳ ْﻌ ﹺﺮ َ‬ ‫ﹶﻓﹺﺈﱠﻧﻪُ ُﻳ ﹶﻘﻠﱢ ُﺪ ﺍﳌﹸ ْ‬
‫ﻼ‬
‫ﺼﹰ‬ ‫ﺠَﺘ ﹺﻬ ِﺪ ﺍﱠﻟﺬِﻱ ﺍﱠﺗَﺒ َﻌﻪُ‪ .‬ﻭﹶﺃﻣﱠﺎ ﺍﻟﻌَﺎ ﱢﻣ ﱡﻲ ﹶﻓﻬُ َﻮ ﺍﱠﻟﺬِﻱ ﹶﻟ ْﻢ َﻳ ﹸﻜ ْﻦ ُﻣﺤَـ ﱢ‬ ‫ﺍﳌﹸﱠﺘﹺﺒ ﹺﻊ ﻫُ َﻮ ﹶﻗ ْﻮ ﹶﻝ ﺍﳌﹸ ْ‬
‫ﻑ َﺩﻟِﻴﻠﹶـﻪُ‪.‬‬ ‫ﺠَﺘ ﹺﻬ َﺪ ﺩُﻭ ﹶﻥ ﹶﺃ ﹾﻥ َﻳ ْﻌ ﹺﺮ َ‬‫ﺾ ﺍﻟ ُﻌﻠﹸﻮ ﹺﻡ ﺍ ﹸﳌ ْﻌَﺘَﺒ َﺮ ِﺓ ﰲ ﺍﻻﺟﺘﻬﺎ ِﺩ ﹶﻓﹺﺈﱠﻧﻪُ ُﻳ ﹶﻘﻠﱢ ُﺪ ﺍﳌﹸ ْ‬ ‫ِﻟَﺒ ْﻌ ﹺ‬
‫ﺠَﺘ ﹺﻬﺪِﻳ َﻦ ﻭﺍ َﻷ ْﺧﺬﹸ ﺑﺎ َﻷ ْﺣﻜﹶﺎ ﹺﻡ ﺍﱠﻟﺘِﻲ ﺍﺳﺘﻨﺒﻄﻮﻫَﺎ‪،‬‬ ‫ﻭﻫﺬﺍ ﺍ ﻟﻌَﺎ ﱢﻣ ﱡﻲ َﻳ ﹾﻠ َﺰﻣُﻪُ َﺗ ﹾﻘﻠِﻴ ُﺪ ﹶﻗ ْﻮ ﹺﻝ ﺍ ﹸﳌ ْ‬
‫ﺠَﺘ ﹺﻬﺪُ ﺍﱠﻟﺬِﻱ ﹶﻗﻠﱠ َﺪﻩُ‪ .‬ﻭ َﻋﻠﹶﻰ‬ ‫ﺸ ْﺮ ِﻋ ﱡﻲ ﰲ َﺣ ﱢﻘ ِﻪ ﻫُ َﻮ ﺍﱠﻟﺬِﻱ ﺍﺳﺘﻨﺒﻄ ُﻪ ﺍ ﹸﳌ ْ‬ ‫ﳊ ﹾﻜ ُﻢ ﺍﻟ َ‬ ‫ﻭَﻳﻜﹸﻮ ﹸﻥ ﺍ ﹸ‬
‫ﺠَﺘ ﹺﻬ ٌﺪ ﹶﻟﻪُ ﹶﺃ ْﻫِﻠﱠﻴﺔﹸ ﺍﻻﺟﺘﻬﺎﺩِ‪ ،‬ﻭﻫُ َﻮ ﰲ‬ ‫ﺸ ْﺮ ِﻋ ﱡﻲ ﻫُ َﻮ ﺍﱠﻟﺬِﻱ ﺍﺳﺘﻨﺒﻄ ُﻪ ﻣُ ْ‬ ‫ﳊ ﹾﻜ ُﻢ ﺍﻟ َ‬ ‫ﻚ ﻓﺎ ﹸ‬ ‫ﹶﺫِﻟ َ‬
‫ﻚ ﻫُـ َﻮ ﰲ‬ ‫ﷲ ﻻ َﻳﺠُﻮ ُﺯ ﹶﻟﻪُ ﹶﺃ ﹾﻥ ُﻳﺨَﺎِﻟ ﹶﻔﻪُ ﻭَﻳﱠﺘﹺﺒ َﻊ ﹶﻏْﻴ َﺮﻩُ ُﻣ ﹾﻄﹶﻠ ﹶﻘﺎﹰ‪ ،‬ﻭﻛـ ﹶﺬِﻟ َ‬ ‫َﺣ ﱢﻘ ِﻪ ُﺣ ﹾﻜ ُﻢ ﺍ ِ‬
‫ﷲ ﻻ َﻳﺠُﻮ ُﺯ ﹶﻟﻪُ ﹶﺃ ﹾﻥ ُﻳﺨَﺎِﻟ ﹶﻔﻪُ‪.‬‬ ‫َﺣ ﱢﻖ َﻣ ْﻦ ﹶﻗﻠﱠ َﺪ ُﻩ ُﺣ ﹾﻜ ُﻢ ﺍ ِ‬
‫ﺙ‬‫ـَﺘ ﹺﻬﺪِﻳ َﻦ ﰲ ﺣُ ﹾﻜ ﹺﻢ ﺣَﺎ ِﺩﹶﺛ ٍﺔ ﻣِـ َﻦ ﺍﳊﹶـﻮَﺍ ِﺩ ِ‬ ‫ﺾ ﺍﳌﹸﺠ ْ‬ ‫ﻭﺍ ﹸﳌ ﹶﻘﻠﱢ ُﺪ ﹺﺇﺫﹶﺍ ﹶﻗﻠﱠ َﺪ َﺑ ْﻌ َ‬
‫ﻚ ﹺﺇﻟﹶﻰ ﹶﻏْﻴ ﹺﺮ ِﻩ‬ ‫ﻚ ﺍﳊﹸ ﹾﻜ ﹺﻢ َﺑ ْﻌ َﺪ ﹶﺫِﻟ َ‬ ‫ﻉ َﻋْﻨﻪُ ﰲ ﹶﺫِﻟ َ‬ ‫ﺲ ﹶﻟﻪُ ﺍﻟ ُﺮﺟُﻮ ُ‬ ‫ﻭ َﻋ ِﻤ ﹶﻞ ﹺﺑ ﹶﻘ ْﻮِﻟ ِﻪ ﻓِﻴﻬَﺎ‪ ،‬ﻓﹶﻠْﻴ َ‬
‫ﺠَﺘ ﹺﻬ ِﺪ ﰲ ﺣُ ﹾﻜ ﹴﻢ ﺁ َﺧ َﺮ ﹶﻓﹺﺈﱠﻧﻪُ َﻳﺠُﻮ ُﺯ ﹶﻟﻪُ ِﻟﻤَﺎ َﻭﻗﹶـ َﻊ‬ ‫ﻚ ﺍﳌﹸ ْ‬ ‫ﻣُ ﹾﻄﹶﻠ ﹶﻘﹰﺎ‪ .‬ﻭﹶﺃﻣﱠﺎ َﺗ ﹾﻘﻠِﻴ ُﺪ ﹶﻏْﻴ ﹺﺮ ﹶﺫِﻟ َ‬
‫ﺴﹶﺄﹶﻟ ٍﺔ‪ .‬ﻭﹶﺃﻣﱠﺎ ﹺﺇﺫﹶﺍ‬‫ﺴﻮﹺﻳ ﹺﻎ ﺍ ْﺳِﺘ ﹾﻔﺘَﺎ ِﺀ ﺍﳌﹸ ﹶﻘﱢﻠ ِﺪ ِﻟ ﹸﻜﻞﱢ ﻋَﺎِﻟ ﹴﻢ ﰲ َﻣ ْ‬‫ﺼﺤَﺎَﺑ ِﺔ ِﻣ ْﻦ َﺗ ْ‬ ‫ﻉ ﺍﻟ َ‬ ‫َﻋﹶﻠْﻴ ِﻪ ﹺﺇ ْﺟﻤَﺎ ُ‬
‫ـ ِﻪ‬
‫ﻼ ﻭﻗﹶﺎ ﹶﻝ ﹶﺃﻧَﺎ َﻋﻠﹶﻰ َﻣ ﹾﺬ َﻫﹺﺒ ِﻪ ﻭﻣُ ﹾﻠَﺘ ﹺﺰ ٌﻡ ﺑـ ِ‬ ‫ﺸﺎِﻓ ِﻌ ﱢﻲ َﻣﹶﺜ ﹰ‬
‫ﺐ ﺍﻟ َ‬ ‫َﻋﱠﻴ َﻦ ﺍ ﹸﳌ ﹶﻘﻠﱢ ُﺪ َﻣ ﹾﺬ َﻫَﺒﹰﺎ ﹶﻛ َﻤ ﹾﺬ َﻫ ﹺ‬
‫ﺼ ﹶﻞ‬
‫ﺐ ﺍﱠﻟﺬِﻱ ﹶﻗﻠﱠ َﺪﻩُ ﺍﺗﱠـ َ‬ ‫ﺴﹶﺄﹶﻟ ٍﺔ ِﻣ َﻦ ﺍ ﹶﳌ ﹾﺬ َﻫ ﹺ‬
‫ﻚ ﻭﻫُ َﻮ‪ :‬ﹺﺇﻥﱠ ﹸﻛ ﱠﻞ َﻣ ْ‬ ‫ﹶﻓ ُﻬﻨَﺎ َﻙ َﺗ ﹾﻔﺼِﻴ ﹲﻞ ﰲ ﹶﺫِﻟ َ‬
‫ﺼ ﹾﻞ َﻋ َﻤﹸﻠ ُﻪ ﹺﺑﻬَﺎ ﻓﹶﻼ ﻣَـﺎﹺﻧ َﻊ‬ ‫ﺲ ﹶﻟﻪُ َﺗ ﹾﻘﻠِﻴ ُﺪ ﹶﻏْﻴ ﹺﺮ ِﻩ ﻓِﻴﻬَﺎ ُﻣ ﹾﻄﹶﻠ ﹶﻘﺎﹰ‪ ،‬ﻭﻣﺎ ﹶﻟ ْﻢ َﻳﱠﺘ ِ‬ ‫َﻋ َﻤﻠﹸﻪُ ﹺﺑﻬَﺎ ﻓﹶﻠْﻴ َ‬
‫ِﻣ َﻦ ﺍﺗـﱢﺒﺎﻉ ﹶﻏْﻴ ﹺﺮ ِﻩ ﻓِﻴﻬَﺎ‪.‬‬

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 ‫ﻉ ﺍ َﻷﺣْـﻜﹶﺎ ﹺﻡ ﺍﻟﺸَـ ْﺮ ِﻋﱠﻴ ِﺔ‬
‫ﹶﺃﻧْـﻮَﺍ ُ‬

‫ﳊﺮَﺍﻡُ‪ ،‬ﻭﺍ ﹶﳌﻨْـﺪُﻭﺏُ‪ ،‬ﻭﺍ ﹶﳌﻜﹾـﺮُﻭﻩُ‪،‬‬ ‫ﺸ ْﺮ ِﻋﱠﻴﺔﹸ ِﻫ َﻲ ﺍﻟ ﹶﻔ ْﺮﺽُ‪ ،‬ﻭﺍ ﹶ‬ ‫ﺍ َﻷ ْﺣﻜﹶﺎ ُﻡ ﺍﻟ َ‬

‫ﺐ ِﻟ ﹾﻠ ِﻔﻌْـﻞﹺ‪ ،‬ﻭﹺﺇﻣﱠـﺎ ﹶﺃ ﹾﻥ‬ ‫ﺏ ﺍﻟ ﹶﻄﹶﻠ ﹺ‬ ‫ﺨﻄﹶﺎ ﹺ‬‫ﺸ ْﺮ ِﻋ ﱡﻲ ﹺﺇﻣﱠﺎ ﹶﺃ ﹾﻥ َﻳﻜﹸﻮ ﹶﻥ ﹺﺑ ِ‬ ‫ﳊ ﹾﻜ ُﻢ ﺍﻟ َ‬
‫ﺡ‪ .‬ﻭﺍ ﹸ‬ ‫ﻭﺍ ﹸﳌﺒَﺎ ُ‬
‫ﺐ ِﻟ ﹾﻠ ِﻔ ْﻌ ﹺﻞ ﻓﻬُ َﻮ ﹺﺇ ﹾﻥ َﺗ َﻌﻠﱠ َﻖ‬
‫ﺏ ﺍﻟ ﹶﻄﹶﻠ ﹺ‬ ‫ﺨﻄﹶﺎ ﹺ‬ ‫ﺐ ِﻟ ﹾﻠَﺘ ْﺮ ِﻙ‪ .‬ﻓﹺﺈ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﹺﺑ ِ‬ ‫ﺏ ﺍﻟ ﹶﻄﹶﻠ ﹺ‬ ‫ﺨﻄﹶﺎ ﹺ‬ ‫َﻳﻜﹸﻮ ﹶﻥ ﹺﺑ ِ‬
‫ﺐ ﺍﳉﹶﺎ ﹺﺯ ﹺﻡ ِﻟ ﹾﻠ ِﻔ ْﻌﻞﹺ‪ ،‬ﹶﻓﻬُ َﻮ ﺍﻟ ﹶﻔ ْﺮﺽُ ﻭﺍﻟﻮَﺍ ﹺﺟﺐُ‪ ،‬ﻭﻛِﻼ ُﻫﻤَﺎ ﹺﺑ َﻤ ْﻌَﻨ ًﻰ ﻭَﺍ ِﺣ ٍﺪ‪ .‬ﻭﹺﺇ ﹾﻥ‬ ‫ﺑﹺﺎﻟ ﹶﻄﹶﻠ ﹺ‬
‫ﺐ ِﻟ ﹾﻠَﺘ ْﺮ ِﻙ‬
‫ﺏ ﺍﻟ ﹶﻄﹶﻠ ﹺ‬ ‫ﺨﻄﹶﺎ ﹺ‬ ‫ﺐ ﹶﻏْﻴ ﹺﺮ ﺍﳉﹶﺎ ﹺﺯ ﹺﻡ ِﻟ ﹾﻠ ِﻔ ْﻌ ﹺﻞ ﻓﻬُ َﻮ ﺍﻟَﻨ ْﺪﺏُ‪ ،‬ﻭﹺﺇ ﹾﻥ َﺗ َﻌﻠﱠ َﻖ ﹺﺑ ِ‬‫َﺗ َﻌﱠﻠ َﻖ ﺑﺎﻟ ﹶﻄﹶﻠ ﹺ‬
‫ﺤﻈﹸﻮﺭُ‪ ،‬ﻭﻛِﻼ ُﻫﻤَـﺎ ﹺﺑ َﻤ ْﻌﻨَـﻰ‬ ‫ﳊ َﺮﺍ ُﻡ ﻭﺍ ﹶﳌ ْ‬
‫ﺐ ﺍﳉﹶﺎ ﹺﺯ ﹺﻡ ِﻟ ﹾﻠَﺘ ْﺮ ِﻙ ﻓﻬُ َﻮ ﺍ ﹶ‬ ‫ﻓﹺﺈ ﹾﻥ َﺗ َﻌﻠﱠ ﹺﻖ ﺑﺎﻟ ﹶﻄﹶﻠ ﹺ‬
‫ﻚ‬
‫ﺐ ﹶﻏْﻴ ﹺﺮ ﺍﳉﹶﺎ ﹺﺯ ﹺﻡ ِﻟ ﹾﻠَﺘ ْﺮ ِﻙ ﻓﻬُ َﻮ ﺍﻟ ﹶﻜﺮَﺍﻫَـﺔﹸ‪ .‬ﻭ َﻋﻠﹶـﻰ ﹶﺫﻟِـ َ‬ ‫ﻭَﺍ ِﺣ ٍﺪ‪ .‬ﻭﹺﺇ ﹾﻥ َﺗ َﻌﻠﱠ َﻖ ﺑﺎﻟ ﹶﻄﹶﻠ ﹺ‬
‫ﺤ ﱡﻖ ﺗَﺎ ﹺﺭﻛﹸﻪُ‬
‫ﺴَﺘ ِ‬‫ﺐ ﻫُ َﻮ ﻣَﺎ ﻳُ ْﻤ َﺪﺡُ ﻓﺎ ِﻋﻠﹸﻪُ ﻭُﻳ ﹶﺬﻡﱡ ﺗَﺎ ﹺﺭ ﹸﻛﻪُ‪ ،‬ﹶﺃ ْﻭ ﻫُ َﻮ ﻣﺎ َﻳ ْ‬ ‫ﻓﺎﻟ ﹶﻔ ْﺮﺽُ ﻭﺍﻟﻮَﺍ ﹺﺟ ُ‬
‫ﳊﺮَﺍ ُﻡ ﻫُ َﻮ ﻣﺎ ُﻳ ﹶﺬﻡﱡ ﻓﹶﺎ ِﻋﻠﹸﻪُ ﻭﻳُ ْﻤ َﺪﺡُ ﺗَﺎ ﹺﺭ ﹸﻛﻪُ‪ ،‬ﹶﺃ ْﻭ ﻫُـ َﻮ ﻣـﺎ‬ ‫ﺏ َﻋﻠﹶﻰ َﺗ ْﺮ ِﻛ ِﻪ‪ .‬ﻭﺍ ﹶ‬ ‫ﺍﻟ ِﻌﻘﹶﺎ َ‬
‫ﺏ ﻫُ َﻮ ﻣﺎ ﻳُ ْﻤ َﺪﺡُ ﻓﺎ ِﻋﻠﹸـ ُﻪ ﻭﻻ ﻳُـ ﹶﺬ ﱡﻡ‬ ‫ﺏ َﻋﻠﹶﻰ ِﻓ ْﻌِﻠ ِﻪ‪ .‬ﻭﺍ ﹶﳌْﻨﺪُﻭ ُ‬ ‫ﺤ ﱡﻖ ﻓﺎ ِﻋﻠﹸﻪُ ﺍﻟ ِﻌﻘﹶﺎ َ‬‫ﺴَﺘ ِ‬‫َﻳ ْ‬
‫ﺏ َﻋﻠﹶﻰ ِﻓ ْﻌِﻠ ِﻪ ﻭﻻ ُﻳﻌَﺎﹶﻗﺐُ َﻋﻠﹶﻰ َﺗ ْﺮ ِﻛﻪِ‪ ،‬ﻭﺍ ﹶﳌ ﹾﻜﺮُﻭ ُﻩ ﻫُ َﻮ ﻣـﺎ‬ ‫ﺗَﺎ ﹺﺭ ﹸﻛﻪُ‪ ،‬ﹶﺃ ْﻭ ﻫُ َﻮ ﻣﺎ ُﻳﺜﹶﺎ ُ‬
‫ﺡ ﻫُ َﻮ ﻣَﺎ َﺩﻝﱠ ﺍﻟ َﺪﻟِﻴ ﹸﻞ‬ ‫ﻳُ ْﻤ َﺪﺡُ ﺗَﺎ ﹺﺭ ﹸﻛﻪُ‪ ،‬ﹶﺃ ْﻭ ﻫُ َﻮ ﻣﺎ ﻛﹶﺎ ﹶﻥ َﺗ ْﺮﻛﹸﻪُ ﹶﺃ ْﻭﻟﹶﻰ ِﻣ ْﻦ ِﻓ ْﻌِﻠ ِﻪ‪ .‬ﻭﺍ ﹸﳌﺒَﺎ ُ‬
‫ﺨﹺﻴ ﹺﲑ ﻓِﻴ ِﻪ َﺑْﻴ َﻦ ﺍﻟ ِﻔ ْﻌ ﹺﻞ ﻭﺍﻟَﺘ ْﺮ ِﻙ‪.‬‬
‫ﻉ ﺑﺎﻟَﺘ ْ‬‫ﺏ ﺍﻟﺸَﺎ ﹺﺭ ﹺ‬ ‫ﺴ ْﻤ ِﻌ ﱡﻲ َﻋﻠﹶﻰ ِﺧﻄﹶﺎ ﹺ‬ ‫ﺍﻟ َ‬

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 ‫ﺍﻟﺴُـﱠﻨ ﹸﺔ‬

‫ﻉ ﻓﻘ ْﺪ ﺗُ ﹾﻄﹶﻠﻖُ َﻋﻠﹶﻰ ﻣـﺎ ﻛﹶـﺎ ﹶﻥ‬ ‫ﺸ ْﺮ ﹺ‬

‫ﺴﻨﱠ ﹸﺔ ﰲ ﺍﻟﻠﱡ َﻐ ِﺔ‪ :‬ﺍﻟ ﹶﻄﺮﹺﻳ ﹶﻘﺔﹸ‪ .‬ﻭﹶﺃﻣﱠﺎ ﰲ ﺍﻟ َ‬ ‫ﺍﻟ ُ‬
‫ﺴَﻨﻦﹺ‪ ،‬ﹶﻓﹺﺈﱠﻧﻬَﺎ‬
‫ﺕ ﺍﻟ ُ‬‫ﺻﱠﻠﻰ ﺍﷲ َﻋﹶﻠْﻴ ِﻪ ﻭ َﻋﻠﹶﻰ ﺁِﻟ ِﻪ ﻭ َﺳﻠﱠ َﻢ ﹶﻛ َﺮ ﹶﻛﻌَﺎ ِ‬ ‫ﻧﺎِﻓﹶﻠ ﹰﺔ َﻣْﻨﻘﹸﻮﹶﻟ ﹰﺔ َﻋ ﹺﻦ ﺍﻟَﻨﹺﺒ ﱢﻲ َ‬
‫ﱯ‬‫ـﻬَﺎ ِﻣ َﻦ ﺍﻟـَﻨ ﱢ‬ ‫ﺴ ِﻤَﻴِﺘﻬَﺎ ﺳُﱠﻨ ﹰﺔ ﺃﹶﻧ ﱠ‬
‫ﺲ َﻣ ْﻌﻨَﻰ َﺗ ْ‬ ‫ﻱ ُﻣﻘﹶﺎﹺﺑ ﹶﻞ ﺍﻟ ﹶﻔ ْﺮﺽﹺ‪ ،‬ﻭﹶﻟْﻴ َ‬ ‫ﺴﻤﱠﻰ ُﺳﱠﻨﺔﹰ‪ ،‬ﹶﺃ ْ‬ ‫ُﺗ َ‬
‫ﷲ‪ ،‬ﻭﺍﻟ َﺮﺳُﻮ ﹸﻝ ‪ ‬ﹺﺇﱠﻧﻤَﺎ ﻫُـ َﻮ‬ ‫ﺴﻨﱠ ﹸﺔ ﻭﺍﻟ ﹶﻔ ْﺮﺽُ ِﻣ َﻦ ﺍ ِ‬ ‫ﺽ ِﻣ َﻦ ﺍﷲِ‪َ ،‬ﺑ ﹾﻞ ﺍﻟ ُ‬ ‫‪ ،‬ﻭﺍﻟ ﹶﻔ ْﺮ َ‬
‫ُﻣَﺒﱢﻠ ﹲﻎ َﻋ ﹺﻦ ﺍﷲِ‪َ ،‬ﻷﻧﱠ ُﻪ ﻻ َﻳْﻨ ِﻄﻖُ َﻋ ﹺﻦ ﺍ ﹸﳍﻮَﻯ‪ ،‬ﹺﺇ ﹾﻥ ﻫُ َﻮ ﹺﺇﻻﱠ َﻭ ْﺣ ٌﻲ ﻳُﻮﺣَﻰ‪ .‬ﹶﻓﻬﹺـ َﻲ ﻭﹺﺇ ﹾﻥ‬
‫ﺖ ُﺳﱠﻨﺔﹰ‪ ،‬ﹶﻛﻤَﺎ ﹶﺃﻥﱠ‬ ‫ﱯ ‪ ‬ﻭﹶﻟ ِﻜﱠﻨ َﻬﺎ َﻣْﻨﻘﹸﻮﹶﻟ ﹲﺔ ﻧَﺎِﻓﹶﻠﺔﹰ‪ ،‬ﹶﻓﺴُ ﱢﻤَﻴ ْ‬ ‫ﺖ ﺳُﱠﻨ ﹰﺔ َﻣْﻨﻘﹸﻮﹶﻟ ﹰﺔ َﻋ ﹺﻦ ﺍﻟَﻨ ﱢ‬ ‫ﻛﹶﺎَﻧ ْ‬
‫ﺽ ﺍﻟ ﹶﻔ ْﺠ ﹺﺮ َﻣْﻨﻘﹸﻮﹶﻟ ﹲﺔ َﻋ ﹺﻦ ﺍﻟَﻨ ﱢﱯ ‪‬‬ ‫ﺿﺎﹰ‪ ،‬ﹶﻓ َﺮ ﹾﻛ َﻌﺘَﺎ ﹶﻓ ْﺮ ﹺ‬
‫ﺿﹰﺎ ﹶﻓﺴُ ﱢﻤ َﻲ ﹶﻓ ْﺮ َ‬‫ﺽ َﻣْﻨﻘﹸﻮ ﹲﻝ ﹶﻓ ْﺮ َ‬ ‫ﺍﻟ ﹶﻔ ْﺮ َ‬
‫ﱯ ‪ ‬ﺑ ﹶﻄﺮﹺﻳ ﹺﻖ‬ ‫ﻚ َﻣْﻨﻘﹸﻮﹶﻟ ﹲﺔ َﻋ ﹺﻦ ﺍﻟَﻨ ﱢ‬‫ﺠ ﹺﺮ ﻛ ﹶﺬِﻟ َ‬ ‫ﺿﺎﹰ‪ ،‬ﻭ َﺭ ﹾﻛ َﻌﺘَﺎ ﺳُﱠﻨ ِﺔ ﺍﻟ ﹶﻔ ْ‬‫ﺑ ﹶﻄﺮﹺﻳ ﹺﻖ ﺍﻟَﺘﻮَﺍﺗُ ﹺﺮ ﹶﻓ ْﺮ َ‬
‫ﺺ ﺍﻟ َﺮﺳُﻮ ﹺﻝ ‪ .‬ﻓﺎ َﻷ ْﻣﺮُ‬ ‫ﺨ ﹺ‬ ‫ﺴﺘَﺎ ِﻣ ْﻦ َﺷ ْ‬ ‫ﷲ َﺗﻌَﺎﱃ ﻭﹶﻟْﻴ َ‬ ‫ﺍﻟَﺘﻮَﺍﺗُ ﹺﺮ َﻧ ﹾﻔﻼﹰ‪ ،‬ﻭ ِﻛ ﹾﻠَﺘﺎ ُﻫﻤَﺎ ِﻣ َﻦ ﺍ ِ‬
‫ﺡ ﰲ ﹶﻏْﻴ ﹺﺮﻫَﺎ‪ .‬ﻓﺎﻟﻨَﺎِﻓﹶﻠﺔﹸ ﻫِـ َﻲ‬ ‫ﺏ ﻭﻣﺒﺎ ٌ‬ ‫ﺽ ﻭ َﻣْﻨﺪُﻭ ٌ‬ ‫ﺽ ﻭﻧَﺎِﻓﹶﻠ ﹲﺔ ﰲ ﺍﻟ ِﻌﺒَﺎﺩﺍﺕِ‪ ،‬ﻭﹶﻓ ْﺮ ٌ‬ ‫ﹶﻓ ْﺮ ٌ‬
‫ﺖ ﻧﺎِﻓﹶﻠ ﹰﺔ ﻭﺃﹸ ﹾﻃِﻠ َﻖ َﻋﹶﻠْﻴﻬَﺎ ُﺳﱠﻨ ﹲﺔ‪.‬‬
‫ﺏ َﻧ ﹾﻔﺴُﻪُ ُﺳ ﱢﻤَﻴ ْ‬ ‫ﺍ ﹶﳌْﻨﺪُﻭ ﹺ‬
‫ﺻ َﺪ َﺭ ﻋ ﹺﻦ ﺍﻟ َﺮﺳُﻮ ﹺﻝ ‪ ‬ﻣِـ َﻦ ﺍ َﻷ ِﺩﻟﱠـ ِﺔ‬ ‫ﺴﻨﱠ ﹸﺔ َﻋﻠﹶﻰ ﻣَﺎ َ‬ ‫ﻚ ﺗُ ﹾﻄﹶﻠﻖُ ﺍﻟ ُ‬ ‫ﻭﻛ ﹶﺬِﻟ َ‬
‫ﻚ ﹶﺃﻗﹾــﻮﺍ ﹸﻝ ﺍﻟـَﻨ ﱢﱯ ‪‬‬ ‫ﺲ ﻗﹸـﺮْﺁﻧﹰﺎ‪ .‬ﻭَﻳ ْﺪﺧُـ ﹸﻞ ﰲ ﹶﺫِﻟ َ‬ ‫ﺍﻟﺸَـ ْﺮﻋِـﻴﱠـ ِﺔ ِﻣﻤﱠﺎ ﹶﻟْﻴ َ‬
‫ﻭﹶﺃ ﹾﻓﻌَﺎﹸﻟ ُﻪ ﻭَﺗﻘﹶﺎﺭﹺﻳﺮُﻩُ ــ ُﺳﻜﹸﻮُﺗ ُﻪ ــ ‪.‬‬

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 ‫ﺍﻟَﺘﹶﺄﺳﱢﻲ ﹺﺑﹶﺄ ﹾﻓﻌَﺎ ﹺﻝ ﺍﻟ َﺮﺳُﻮ ﹺﻝ َﻋ ﹶﻠ ْﻴ ِﻪ ﺍﻟﺼَﻼ ﹸﺓ ﻭﺍﻟﺴَﻼ ُﻡ‬

‫ﷲ َﻋﹶﻠْﻴ ِﻪ ﻭﻋﻠﻰ ﺁﻟـ ِﻪ ﻭﺳَـﻠﱠ َﻢ‬ ‫ﺻﻠﱠﻰ ﺍ ُ‬

‫ﺕ َﻋ ﹺﻦ ﺍﻟَﻨﹺﺒ ﱢﻲ َ‬ ‫ﺻ َﺪ َﺭ ْ‬‫ﺍ َﻷ ﹾﻓﻌَﺎ ﹸﻝ ﺍﱠﻟﺘِﻲ َ‬
‫ﻚ‪ :‬ﹶﺃﻣﱠﺎ ﺍ َﻷ ﹾﻓﻌَﺎ ﹸﻝ‬
‫ﳉﹺﺒﱢﻠﱠﻴﺔِ‪ ،‬ﻭ ِﻣْﻨﻬَﺎ ﻣﺎ ِﺳﻮَﻯ ﹶﺫِﻟ َ‬
‫ﺴﻤَﺎﻥِ‪ِ ،‬ﻣْﻨﻬَﺎ ﻣﺎ ﻛﹶﺎ ﹶﻥ ِﻣ َﻦ ﺍ َﻷ ﹾﻓﻌَﺎ ﹺﻝ ﺍ ِ‬ ‫ِﻗ ْ‬
‫ﻉ ﰲ ﹶﻛ ْﻮﹺﻧﻬَـﺎ‬ ‫ﺤ ﹺﻮﻩِ‪ ،‬ﻓﹶﻼ ﹺﻧﺰَﺍ َ‬
‫ﺸ ْﺮﺏﹺ‪ ،‬ﻭَﻧ ْ‬
‫ﳉﹺﺒﻠﱢﻴﱠ ﹸﺔ ﻛﺎﻟ ِﻘﻴَﺎﻡﹺ‪ ،‬ﻭﺍﻟ ﹸﻘﻌُﻮ ِﺩ‪ ،‬ﻭﺍ َﻷ ﹾﻛﻞﹺ‪ ،‬ﻭﺍﻟ ُ‬ ‫ﺍِ‬
‫ﺏ‪.‬‬‫ﻚ ﻻ َﺗ ْﺪﺧُﻞﹸ ﰲ ﺍ ﹶﳌْﻨﺪُﻭ ﹺ‬ ‫ﺴَﺒ ِﺔ ﹺﺇﹶﻟْﻴ ِﻪ ﻭ ُﻷ ﱠﻣِﺘﻪِ‪ ،‬ﻭﻟ ﹶﺬِﻟ َ‬
‫َﻋﻠﹶﻰ ﺍ ِﻹﺑَﺎ َﺣ ِﺔ ﺑﺎﻟﹺﻨ ْ‬
‫ﺖ ﻛﻮﻧُﻬﺎ‬ ‫ﺖ ﹺﺟﹺﺒﱢﻠﱠﻴ ﹰﺔ ﹶﻓ ﹺﻬ َﻲ ﹺﺇﻣﱠﺎ ﹶﺃ ﹾﻥ َﺗﻜﹸﻮ ﹶﻥ ِﻣﻤﱠﺎ ﹶﺛَﺒ َ‬
‫ﺴ ْ‬‫ﻭﺃ ﱠﻣﺎ ﺍ َﻷ ﹾﻓﻌَﺎ ﹸﻝ ﺍﱠﻟﺘِﻲ ﹶﻟْﻴ َ‬
‫ﺖ‬
‫ﺻﻪِ‪ ،‬ﹶﻓﹺﺈ ﹾﻥ ﻛﹶﺎَﻧ ْ‬ ‫ﺻ ِﻪ ﺍﱠﻟﺘِﻲ ﻻ ُﻳﺸَﺎ ﹺﺭﻛﹸﻪُ ﻓِﻴﻬَﺎ ﹶﺃ َﺣﺪٌ‪ ،‬ﹶﺃ ْﻭ ﻻ َﺗﻜﹸﻮ ﹶﻥ ِﻣ ْﻦ َﺧﻮَﺍ ﱢ‬ ‫ِﻣ ْﻦ ﺧَﻮﺍ ﱢ‬
‫ﺻ ِﻪ ﺑﺈﹺﺑﺎﺣَـ ِﺔ ﺍﻟ ﹺﻮﺻَـﺎ ﹺﻝ ﰲ‬ ‫ﻚ ﻛﺎ ْﺧِﺘﺼَﺎ ِ‬ ‫ﺻ ِﻪ ‪ ،‬ﻭ ﹶﺫِﻟ َ‬ ‫ﺖ ﹶﻛ ْﻮُﻧﻬَﺎ ِﻣ ْﻦ ﺧَﻮﺍ ﱢ‬ ‫ِﻣﻤﱠﺎ ﹶﺛَﺒ َ‬
‫ﺡ َﻋﻠﹶﻰ ﹶﺃ ْﺭَﺑ ﹺﻊ‬
‫ﺼ ْﻮﻡﹺ‪ ،‬ﻭﻛﺎﻟ ﹺﺰﻳَﺎ َﺩ ِﺓ ﰲ ﺍﻟﹺﻨﻜﹶﺎ ﹺ‬ ‫ﺻﹶﻠ ِﺔ ﺍﻟَﻨﻬَﺎ ﹺﺭ ﺑﺎﻟﹶﻠْﻴ ﹺﻞ ﰲ ﺍﻟ َ‬‫ﻱ ُﻣﻮَﺍ َ‬ ‫ﺼ ْﻮﻡﹺ‪ ،‬ﹶﺃ ْ‬
‫ﺍﻟ َ‬
‫ﺖ‬
‫ﺼﻪِ‪ ،‬ﻓﹶﻼ َﻳﺠُﻮ ُﺯ ﹶﻟﻨَﺎ ﹶﺃ ﹾﻥ ُﻧﺸَﺎ ﹺﺭ ﹶﻛﻪُ ﹺﺑﻬَﺎ‪ ،‬ﹶﻓ ﹶﻘ ْﺪ ﹶﺛَﺒ َ‬ ‫ﻚ ِﻣ َﻦ َﺧﺼَﺎِﺋ ِ‬ ‫ﺴ َﻮ ٍﺓ ﹺﺇﻟﹶﻰ ﹶﻏْﻴ ﹺﺮ ﹶﺫِﻟ َ‬
‫ﹺﻧ ْ‬
‫ﻚ ﻻ َﻳﺠُﻮ ُﺯ ﺍﻟَﺘﹶﺄﺳﱢﻲ ﹺﺑ ِﻪ ﻓِﻴﻬَﺎ‪.‬‬ ‫ﺻ ِﻪ ‪ ‬ﺑﺎ ِﻹ ْﺟﻤَﺎﻉﹺ‪ ،‬ﻭﻟ ﹶﺬِﻟ َ‬ ‫ﹶﺃﱠﻧﻬَﺎ ِﻣ ْﻦ َﺧﻮَﺍ ﱢ‬
‫ﻑ ﹶﻛ ْﻮﻥﹸ ِﻓﻌْـِﻠ ِﻪ ﺑَﻴﺎﻧﹰﺎ ﹶﻟﻨَﺎ ﹶﻓﻬُـ َﻮ َﺩﻟِـﻴ ﹲﻞ ِﻣ ْﻦ ﹶﻏْﻴ ﹺﺮ ﺧِﻼﻑٍ‪،‬‬ ‫ﻭﺃ ﱠﻣﺎ ﻣَﺎ ﻋُ ﹺﺮ َ‬
‫ﺻﻠﱡﻮﺍ‬
‫ﷲ َﻋﹶﻠْﻴ ِﻪ ﻭ َﻋﻠﹶﻰ ﺁِﻟ ِﻪ ﻭ َﺳﻠﱠ َﻢ‪َ » :‬‬
‫ﺻﻠﱠﻰ ﺍ ُ‬
‫ﻚ ﹺﺇﻣﱠﺎ ﹺﺑﺼَـﺮﹺﻳ ﹺﺢ َﻣﻘﹶﺎِﻟ ِﻪ ﹶﻛﻘﹶـ ْﻮِﻟ ِﻪ َ‬‫ﻭ ﹶﺫِﻟ َ‬
‫ﹶﻛﻤَﺎ َﺭﹶﺃﻳْـُﺘﻤُﻮﻧﹺﻲ ﹸﺃﺻَـﻠﱢﻲ« َﻭ‪» :‬ﺧُـﺬﹸﻭﺍ َﻋﻨﱢﻲ َﻣﻨَﺎﺳِــ ﹶﻜﻜﹸ ْﻢ« ﹶﻓﹺﺈﻧﱠــ ُﻪ َﺩﻝﱠ‬
‫ﻚ‬
‫َﻋﻠﹶﻰ ﹶﺃﻥﱠ ِﻓ ْﻌﹶﻠﻪُ َﺑﻴَﺎ ﹲﻥ ﹶﻟﻨَﺎ ِﻟﻨَـﺘﱠـﹺﺒﻌَـﻪُ‪ ،‬ﻭﹺﺇﻣﱠـﺎ ﹺﺑﻘﹶــﺮَﺍِﺋ ﹺﻦ ﺍ َﻷﺣْـﻮَﺍﻝﹺ‪ ،‬ﻭ ﹶﺫﻟِـ َ‬
‫ﻉ ﺑَـﻴَـﺎﻧﹰﺎ ِﻟﻘﹶـ ْﻮﻟِـ ِﻪ َﺗﻌَــﺎﱃ‪:‬‬ ‫ﻕ ﻣِـ َﻦ ﺍﻟﻜﹸــﻮ ﹺ‬ ‫ﻛﹶـﻘﹶـﻄﹾـ ِﻌ ِﻪ َﻳ َﺪ ﺍﻟﺴَﺎ ﹺﺭ ﹺ‬
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‫‪ ،$yϑßγtƒÏ‰÷ƒr& (#ûθãèsÜø%$$sù‬ﻭﻫَـﺬﹶﺍ ﺍﻟَﺒﻴَﺎ ﹸﻥ ﰲ ﻓِـﻌْـﻠِــ ِﻪ ﺑـﺎﻟ ﹶﻘ ْﻮ ﹺﻝ ﹶﺃ ْﻭ ﻗﹶـﺮَﺍِﺋ ﹺﻦ‬
‫ﺐ ﺩِﻻﻟﹶـ ِﺔ‬‫ﺴ ﹺ‬ ‫ﺏ ﹶﺃ ﹺﻭ ﺍ ِﻹﺑَﺎ َﺣ ِﺔ َﻋﻠﹶﻰ َﺣ َ‬
‫ﺏ ﹶﺃ ﹺﻭ ﺍﻟَﻨ ْﺪ ﹺ‬
‫ﺍ َﻷ ْﺣﻮَﺍ ﹺﻝ ﺗَﺎﹺﺑ ٌﻊ ﻟﻠﻤَُﺒﱠﻴ ﹺﻦ ﰲ ﺍﻟ ُﻮﺟُﻮ ﹺ‬
‫ﺍﻟ َﺪﻟِﻴ ﹺﻞ‪.‬‬
‫ﺃ ﱠﻣﺎ ﺍ َﻷ ﹾﻓﻌَﺎ ﹸﻝ ﺍﱠﻟﺘِﻲ ﹶﻟ ْﻢ َﻳ ﹾﻘَﺘ ﹺﺮ ﹾﻥ ﹺﺑﻬَﺎ ﻣﺎ ﻳَـ ُﺪﻝﱡ َﻋﻠﹶـﻰ ﹶﺃﻧﱠﻬـﺎ ِﻟ ﹾﻠَﺒﻴَـﺎ ِﻥ ﻻ‬
‫ﺼ ُﺪ ﺍﻟ ﹸﻘ ْﺮﺑَـ ِﺔ ﻭﹺﺇﻣﱠـﺎ ﹶﺃ ﹾﻥ ﻻ َﻳ ﹾﻈﻬَـﺮَ‪،‬‬
‫َﻧ ﹾﻔَﻴﹰﺎ ﻭﻻ ﹺﺇﹾﺛﺒَﺎَﺗﹰﺎ ﹶﻓ ﹺﻬ َﻲ ﹺﺇﻣﱠﺎ ﹶﺃ ﹾﻥ َﻳ ﹾﻈ َﻬ َﺮ ﻓِﻴﻬَﺎ ﻗﹶـ ْ‬
‫ﺼﺪُ ﺍﻟﻘﹸ ْﺮَﺑ ِﺔ ﹶﻓ ﹺﻬ َﻲ َﺗ ْﺪﺧُﻞﹸ ﰲ ﺍ ﹶﳌﻨْـﺪُﻭﺏﹺ‪ ،‬ﻳُﺜﹶـﺎﺏُ ﺍﳌﹶـ ْﺮ ُﺀ َﻋﻠﹶـﻰ‬ ‫ﹶﻓﹺﺈ ﹾﻥ ﹶﻇ َﻬ َﺮ ﻓِﻴﻬَﺎ ﹶﻗ ْ‬
‫ﻀﺤَﻰ‪ ،‬ﻭﹺﺇ ﹾﻥ ﻟﹶـ ْﻢ ﻳَﻈﻬَـ ْﺮ ﻓِﻴﻬَـﺎ‬ ‫ِﻓ ْﻌِﻠﻬَﺎ ﻭﻻ ُﻳﻌَﺎﹶﻗﺐُ َﻋﻠﹶﻰ َﺗ ْﺮ ِﻛﻬَﺎ‪ِ ،‬ﻣﹾﺜ ﹺﻞ ﺳُﱠﻨ ِﺔ ﺍﻟـ ُ‬
‫ﺡ‪.‬‬‫ﺼﺪُ ﺍﻟﻘﹸ ْﺮَﺑ ِﺔ ﹶﻓ ﹺﻬ َﻲ َﺗ ْﺪﺧُﻞﹸ ﰲ ﺍ ﹸﳌﺒَﺎ ﹺ‬ ‫ﹶﻗ ْ‬

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 ‫َﺗَﺒﻨﱢﻲ ﺍ َﻷﺣْـﻜﹶﺎ ﹺﻡ ﺍﻟﺸَـ ْﺮ ِﻋﱠﻴ ِﺔ‬

‫ﺸ ْﺮ ِﻋﱠﻴ ﹶﺔ‬‫ﺼﺤَﺎَﺑ ِﺔ َﻳ ﹾﺄ ُﺧﺬﹸﻭ ﹶﻥ ﺍ َﻷ ْﺣﻜﹶﺎ َﻡ ﺍﻟـ َ‬ ‫ﺼ ﹺﺮ ﺍﻟ َ‬ ‫ﺴﻠِﻤﻮ ﹶﻥ ﰲ َﻋ ْ‬ ‫ﹶﻟ ﹶﻘ ْﺪ ﻛﹶﺎ ﹶﻥ ﺍﳌﹸ ْ‬

‫ﺕ ﺑَـْﻴ َﻦ‬ ‫ﺼﻠﹸﻮ ﹶﻥ ﺍﳋﹸﺼﻮﻣﺎ ِ‬ ‫ﲔ َﻳ ﹾﻔ ِ‬
‫ﺴﱠﻨﺔِ‪ ،‬ﻭﻛﹶﺎ ﹶﻥ ﺍﻟ ﹸﻘﻀَﺎ ﹸﺓ ِﺣ َ‬ ‫ﺏ ﻭﺍﻟ ُ‬ ‫ﺴ ﹺﻬ ْﻢ ِﻣ َﻦ ﺍﻟ ِﻜﺘَﺎ ﹺ‬ ‫ﹺﺑﹶﺄْﻧﻔﹸ ِ‬
‫ﺸ ْﺮ ِﻋ ﱠﻲ ﰲ ﹸﻛﻞﱢ ﺣَﺎ ِﺩﹶﺛ ٍﺔ ُﺗﻌْـ َﺮﺽُ َﻋﻠﹶـْﻴ ﹺﻬﻢْ‪،‬‬ ‫ﺴ ﹺﻬﻢُ ﺍﳊﹸ ﹾﻜ َﻢ ﺍﻟ َ‬ ‫ﺴَﺘْﻨﹺﺒﻄﹸﻮ ﹶﻥ ﹺﺑﹶﺄْﻧﻔﹸ ِ‬
‫ﺱ َﻳ ْ‬ ‫ﺍﻟﻨﺎ ﹺ‬
‫ﺴ ﹺﻬ ْﻢ‬ ‫ﲔ ﹺﺇﻟﹶﻰ ﺍﻟﻮُﻻ ِﺓ ﻭ ﹶﻏﻴْـ ﹺﺮ ِﻫﻢْ‪َ ،‬ﻳﻘﹸﻮﻣُـﻮ ﹶﻥ ﹺﺑﹶﺄْﻧﻔﹸـ ِ‬ ‫ﳊﻜﱠﺎ ُﻡ ِﻣ ْﻦ ﹶﺃ ِﻣ ﹺﲑ ﺍﳌﹸ ْﺆ ِﻣﹺﻨ َ‬‫ﻭﻛﹶﺎ ﹶﻥ ﺍ ﹸ‬
‫ﺸ ِﻜﹶﻠ ٍﺔ ِﻣ َﻦ ﺍ ﹶﳌﺸَﺎ ِﻛ ﹺﻞ َﺗ ْﻌ ﹺﺮﺽُ ﹶﻟﻬُـ ْﻢ‬ ‫ﺠ ِﺔ ﹸﻛﻞﱢ ﻣُ ْ‬ ‫ﺸ ْﺮ ِﻋﱠﻴ ِﺔ ِﻟ ُﻤﻌَﺎﹶﻟ َ‬
‫ﻁ ﺍ َﻷ ْﺣﻜﹶﺎ ﹺﻡ ﺍﻟ َ‬ ‫ﺑﹺﺎ ْﺳِﺘْﻨﺒَﺎ ِ‬
‫ﺴَﺘْﻨﹺﺒﻄﹶﺎ ِﻥ‬
‫ﻱ ﻭ ُﺷ َﺮْﻳ ٌﺢ ﻛﹶﺎﻧَـﺎ ﻗﹶﺎﺿِـَﻴْﻴ ﹺﻦ ﻳَـ ْ‬ ‫ﹶﺃﹾﺛﻨَﺎ َﺀ ُﺣ ﹾﻜ ِﻤ ﹺﻬﻢْ‪ ،‬ﹶﻓﹶﺄﺑُﻮ ﻣُﻮﺳَﻰ ﺍ َﻷ ْﺷ َﻌ ﹺﺮ ﱡ‬
‫ﺤ ﹸﻜﻤَﺎ ِﻥ ﺑﺎﺟﺘﻬﺎﺩ ِﻫﻤَﺎ‪ ،‬ﻭﻛﹶﺎ ﹶﻥ ﻣُﻌﺎ ﹸﺫ ْﺑ ُﻦ َﺟَﺒ ﹴﻞ ﻭَﺍِﻟَﻴﹰﺎ ﰲ ﹶﺃﻳﱠﺎ ﹺﻡ ﺍﻟ َﺮﺳُـﻮ ﹺﻝ‬ ‫ﺍ َﻷ ْﺣﻜﹶﺎ َﻡ ﻭَﻳ ْ‬
‫ﺤﻜﹸﻢُ ﰲ ﻭﹺﻻَﻳِﺘ ِﻪ ﺑﺎﺟﺘﻬﺎﺩﻩِ‪ ،‬ﻭﻛﹶﺎ ﹶﻥ ﹶﺃﺑُﻮ َﺑﻜﹾـ ﹴﺮ ﻭ ُﻋﻤَـ ُﺮ ﰲ‬ ‫ﺴَﺘْﻨﹺﺒﻂﹸ ﺍ َﻷ ْﺣﻜﹶﺎ َﻡ ﻭَﻳ ْ‬ ‫َﻳ ْ‬
‫ﺱ ﹺﺑﻤَﺎ‬ ‫ﺤﻜﹸﻢُ ﹸﻛﻞﱡ ﻭَﺍ ِﺣ ٍﺪ ِﻣْﻨ ُﻬﻤَﺎ ﺍﻟﻨﺎ َ‬ ‫ﺴ ﹺﻬﻤَﺎ ﻭَﻳ ْ‬ ‫ﺴَﺘْﻨﹺﺒﻄﹶﺎ ِﻥ ﺍ َﻷ ْﺣﻜﹶﺎ َﻡ ﹺﺑﹶﺄْﻧ ﹸﻔ ِ‬ ‫ﺧِﻼﹶﻓِﺘ ﹺﻬ َﻤﺎ َﻳ ْ‬
‫ﺹ ﻭﺍِﻟَﻴْﻴﻦﹺ‪ ،‬ﻭﻛﹶﺎ ﹶﻥ ﻛﹸـﻞﱡ ﻭَﺍﺣِـ ٍﺪ‬ ‫ﺴَﺘْﻨﹺﺒﻄﹸﻪُ ُﻫﻮَ‪ ،‬ﻭﻛﹶﺎ ﹶﻥ ُﻣﻌَﺎ ﹺﻭَﻳﺔﹸ ﻭ َﻋ ْﻤﺮُﻭ ْﺑ ُﻦ ﺍﻟﻌَﺎ ﹺ‬ ‫َﻳ ْ‬
‫ﺱ ﰲ ﹺﻭﻻَﻳﺘِـ ِﻪ ﹺﺑﻤَـﺎ ﺍﺳـﺘﻨﺒﻄ ُﻪ‬ ‫ﺤﻜﹸﻢُ ﺍﻟﻨـﺎ َ‬ ‫ﺴ ِﻪ ﻭَﻳ ْ‬ ‫ﺴَﺘْﻨﹺﺒﻂﹸ ﺍ َﻷ ْﺣﻜﹶﺎ َﻡ ﹺﺑَﻨ ﹾﻔ ِ‬ ‫ِﻣْﻨﻬُ َﻤﺎ َﻳ ْ‬
‫ﳋﻠِﻴ ﹶﻔﺔﹸ َﻳَﺘَﺒﻨﱠـﻰ‬‫ﺑﺎﺟﺘﻬﺎﺩﻩِ‪ ،‬ﻭ َﻣ َﻊ ﻫﺬﹶﺍ ﺍﻻﺟﺘﻬﺎ ِﺩ ﹶﻟﺪَﻯ ﺍﻟﻮُﻻ ِﺓ ﻭﺍﻟ ﹸﻘﻀَﺎﺓِ‪ ،‬ﹶﻓ ﹶﻘ ْﺪ ﻛﹶﺎ ﹶﻥ ﺍ ﹶ‬
‫ﺱ ﺑﺎﻟ َﻌ َﻤ ﹺﻞ ﹺﺑﻪِ‪ ،‬ﻓﻜﹶﺎﻧُﻮﺍ َﻳ ﹾﻠَﺘ ﹺﺰﻣُـﻮ ﹶﻥ ﺍﻟ َﻌﻤَـ ﹶﻞ ﺑﹺـ ِﻪ‬ ‫ﺻﹰﺎ َﻳ ﹾﺄﻣُﺮُ ﺍﻟﻨﺎ َ‬ ‫ﺣُ ﹾﻜ َﻤﹰﺎ َﺷ ْﺮ ِﻋﱠﻴﹰﺎ ﺧَﺎ ﱠ‬
‫ﻭَﻳْﺘ ُﺮﻛﹸﻮ ﹶﻥ ﺍﻟ َﻌ َﻤ ﹶﻞ ﹺﺑ َﺮﺃﹾﻳ ﹺﻬ ْﻢ ﻭﺍﺟﺘﻬﺎ ِﺩ ِﻫ ْﻢ‪َ ،‬ﻷﻥﱠ ﺍﳊﹸ ﹾﻜ َﻢ ﺍﻟ َ‬
‫ﺸ ْﺮ ِﻋ ﱠﻲ ﹶﺃﻥﱠ ﹶﺃ ْﻣ َﺮ ﺍ ِﻹﻣَﺎ ﹺﻡ ﻧَﺎِﻓ ﹲﺬ‬
‫ﺙ ﻭﺍﺣِـ َﺪﺓﹰ‪،‬‬ ‫ﻕ ﺍﻟـﺜﹶﻼ ِ‬ ‫ﻉ ﺍﻟﻄﹶﻼ ﹺ‬ ‫ﻚ ﹶﺃﻥﱠ ﹶﺃﺑَﺎ َﺑ ﹾﻜ ﹴﺮ َﺗَﺒﻨﱠﻰ ﹺﺇْﻳﻘﹶﺎ َ‬ ‫ﻇﹶﺎ ِﻫ َﺮﹰﺍ ﻭﺑَﺎ ِﻃَﻨﺎﹰ‪ ،‬ﻭ ِﻣ ْﻦ ﹶﺫِﻟ َ‬
‫ﲔ ﺑﺎﻟَﺘﺴَﺎﻭﹺﻱ ِﻣ ْﻦ ﹶﻏْﻴ ﹺﺮ َﻧ ﹶﻈ ﹴﺮ ﹺﺇﻟﹶﻰ ﺍﻟ ِﻘ َﺪ ﹺﻡ ﰲ ﺍ ِﻹ ْﺳﻼ ﹺﻡ ﹶﺃ ْﻭ‬ ‫ﺴﻠِﻤ َ‬ ‫ﻭَﺗ ْﻮﺯﹺﻳ َﻊ ﺍﳌﺎ ﹺﻝ َﻋﻠﹶﻰ ﺍ ﹸﳌ ْ‬
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 ‫ﺴﻠِﻤﻮ ﹶﻥ ﰲ ﹶﺫِﻟﻚَ‪ ،‬ﻭﺳَﺎ َﺭ َﻋﹶﻠْﻴ ِﻪ ﺍﻟ ﹸﻘﻀَﺎ ﹸﺓ ﻭﺍﻟﻮُﻻ ﹸﺓ‪ .‬ﻭﹶﻟﻤﱠﺎ ﺟَـﺎ َﺀ‬ ‫ﹶﻏْﻴ ﹺﺮ ﹶﺫِﻟﻚَ‪ ،‬ﻓﹶﺎﱠﺗَﺒ َﻌﻪُ ﺍﳌﹸ ْ‬
‫ﻕ‬‫ﻉ ﺍﻟﻄﹶﻼ ﹺ‬ ‫ﻱ ﹶﺃﺑﹺﻲ َﺑ ﹾﻜﺮﹴ‪ ،‬ﹶﻓﹶﺄﹾﻟ َﺰ َﻡ ُﻭﻗﹸﻮ َ‬ ‫ﻑ َﺭﹾﺃ ﹺ‬ ‫ﻋُ َﻤﺮُ َﺗَﺒﻨﱠﻰ َﺭﹾﺃَﻳﹰﺎ ﰲ ﻫﺎَﺗْﻴ ﹺﻦ ﺍﳊﺎ ِﺩﹶﺛَﺘْﻴ ﹺﻦ ﺧِﻼ َ‬
‫ﺐ ﺍﻟ ِﻘ َﺪ ﹺﻡ ﻭﺍﳊﹶﺎ َﺟ ِﺔ ﺑﺎﻟَﺘﻔﹶﺎﺿُـ ﹺﻞ ﻻ ﺑﺎﻟﺘَـﺴَﺎﻭﹺﻱ‪،‬‬ ‫ﺴ َ‬ ‫ﻉ ﺍﳌﹶﺎ ﹶﻝ َﺣ َ‬ ‫ﺙ ﺛﹶﻼﹶﺛﺎﹰ‪َ ،‬ﻭ َﻭ ﱠﺯ َ‬ ‫ﺍﻟﺜﹶﻼ ِ‬
‫ﺴﻠِﻤﻮ ﹶﻥ ﻭ َﺣ ﹶﻜ َﻢ ﺑ ِﻪ ﺍﻟ ﹸﻘﻀَﺎ ﹸﺓ ﻭﺍﻟﻮُﻻ ﹸﺓ‪ .‬ﹸﺛﻢﱠ َﺗَﺒﻨﱠﻰ ُﻋﻤَـ ُﺮ َﺟﻌْـ ﹶﻞ‬ ‫ﻚ ﺍﳌﹸ ْ‬ ‫ﻭﺍﱠﺗَﺒ َﻌﻪُ ﰲ ﹶﺫِﻟ َ‬
‫ﺴ ُﻢ‬
‫ﺖ ﺍﳌﹶﺎ ﹺﻝ َﺗْﺒﻘﹶﻰ ﰲ َﻳ ِﺪ ﹶﺃ ْﻫِﻠﻬَﺎ‪ ،‬ﻭﻻ ُﺗﻘﹶـ ﱠ‬ ‫ﺏ ﹶﻏﻨﹺﻴ َﻤ ﹰﺔ ِﻟَﺒْﻴ ِ‬
‫ﳊ ْﺮ ﹺ‬ ‫ﺽ ﺍﱠﻟﺘِﻲ ﺗُ ْﻐَﻨﻢُ ﰲ ﺍ ﹶ‬ ‫ﺍ َﻷ ْﺭ ﹺ‬
‫ﻚ ﺍﻟﻮُﻻ ﹸﺓ ﻭﺍﻟ ﹸﻘﻀَﺎ ﹸﺓ ﻭﺳَـﺎﺭُﻭﺍ‬ ‫ﺴﻠِﻤﲔَ‪ ،‬ﻓﹶﺎﱠﺗَﺒ َﻌﻪُ ﰲ ﹶﺫِﻟ َ‬ ‫ﲔ ﻭﻻ َﻋﻠﹶﻰ ﺍ ﹸﳌ ْ‬ ‫َﻋﻠﹶﻰ ﺍ ﹸﳌﺤَﺎ ﹺﺭﹺﺑ َ‬
‫ﺼﺤَﺎَﺑ ِﺔ( ﻣُْﻨ َﻌ ِﻘ َﺪﹰﺍ َﻋﻠﹶـﻰ ﹶﺃﻥﱠ‬ ‫ﻉ ﺍﻟ َ‬ ‫ﻉ )ﹺﺇ ْﺟﻤَﺎ ُ‬ ‫َﻋﻠﹶﻰ ﺍﳊﹸ ﹾﻜ ﹺﻢ ﺍﱠﻟﺬِﻱ َﺗَﺒﻨﱠﺎﻩُ‪ ،‬ﻓﻜﹶﺎ ﹶﻥ ﺍ ِﻹ ْﺟﻤَﺎ ُ‬
‫ﲔ ﻃﹶﺎ َﻋﺘُﻬَـﺎ‬ ‫ﺴﻠِﻤ َ‬ ‫ﻺﻣَﺎ ﹺﻡ ﹶﺃ ﹾﻥ َﻳَﺘَﺒﻨﱠﻰ ﹶﺃ ْﺣﻜﹶﺎﻣﹰﺎ ُﻣ َﻌﱠﻴَﻨﺔﹰ‪ ،‬ﻭَﻳ ﹾﺄﻣُ َﺮ ﺑﺎﻟ َﻌ َﻤ ﹺﻞ ﹺﺑﻬَﺎ‪ ،‬ﻭ َﻋﻠﹶﻰ ﺍ ﹸﳌ ْ‬ ‫ِﻟ ِ‬
‫ﺴ ﹾﻠﻄﹶﺎ ِﻥ ﹶﺃ ﹾﻥ‬
‫ﺸﻬُﻮ َﺭ ﹸﺓ ﻫِـ َﻲ )ِﻟﻠﹾـ ُ‬ ‫ﺸ ْﺮ ِﻋﱠﻴﺔﹸ ﺍ ﹶﳌ ْ‬
‫ﺖ ﺍﺟﺘِﻬﺎ َﺩﻫُ ْﻢ‪ .‬ﻭﺍﻟ ﹶﻘﻮَﺍ ِﻋ ُﺪ ﺍﻟ َ‬ ‫ﻭﹶﻟ ْﻮ ﺧَﺎﹶﻟ ﹶﻔ ِ‬
‫ﺕ( َﻭ )ﹶﺃ ْﻣﺮُ ﺍ ِﻹﻣَـﺎ ﹺﻡ َﻳ ْﺮﻓﹶـ ُﻊ‬ ‫ﺸﻜِﻼ ٍ‬ ‫ﺤﺪُﺙﹸ ِﻣ ْﻦ ُﻣ ْ‬ ‫ﻀَﻴ ِﺔ ﺑ ﹶﻘ َﺪ ﹺﺭ ﻣَﺎ َﻳ ْ‬
‫ﺙ ِﻣ َﻦ ﺍ َﻷ ﹾﻗ ِ‬‫ﺤ ِﺪ ﹶ‬ ‫ﻳُ ْ‬
‫ﻚ‬‫ﳋﹶﻠﻔﹶﺎ ُﺀ َﺑ ْﻌ َﺪ ﹶﺫﻟِـ َ‬‫ﻚ ﺻَﺎ َﺭ ﺍ ﹸ‬ ‫ﻑ( َﻭ )ﹶﺃ ْﻣﺮُ ﺍ ِﻹﻣَﺎ ﹺﻡ ﻧَﺎِﻓ ﹲﺬ ﻇﹶﺎ ِﻫ َﺮﹰﺍ ﻭﺑَﺎ ِﻃَﻨﹰﺎ( ﻭِﻟ ﹶﺬِﻟ َ‬ ‫ﺍﳋِﻼ َ‬
‫ﺝ( ﰲ ﺍﻟﻨَﺎ ِﺣﻴَـ ِﺔ‬ ‫ﳋﺮَﺍ ﹺ‬ ‫ﺏ )ﺍ ﹶ‬ ‫َﻳَﺘَﺒﱠﻨ ْﻮ ﹶﻥ ﹶﺃ ْﺣﻜﹶﺎﻣﹰﺎ ُﻣ َﻌﱠﻴَﻨﺔﹰ‪ ،‬ﹶﻓ ﹾﻘ ْﺪ َﺗَﺒﻨﱠﻰ ﻫَﺎﺭُﻭﻥﹸ ﺍﻟ َﺮﺷِﻴ ُﺪ ِﻛﺘَﺎ َ‬
‫ﺕ ﻓِﻴ ِﻪ‪.‬‬
‫ﺱ ﺑﺎﻟ َﻌ َﻤ ﹺﻞ ﺑﺎ َﻷ ْﺣﻜﹶﺎ ﹺﻡ ﺍﱠﻟﺘِﻲ َﻭ َﺭ َﺩ ْ‬ ‫ﺍﻻ ﹾﻗِﺘﺼَﺎ ِﺩﱠﻳﺔِ‪ ،‬ﻭﹶﺃﹾﻟ َﺰ َﻡ ﺍﻟﻨَﺎ َ‬

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 ‫ﺍﻟ ُﺪﺳْـﺘُﻮ ُﺭ ﻭﺍﻟﻘﹶﺎﻧُـﻮ ﹸﻥ‬

‫ﺼ ِﺪﺭُﻩُ‬ ‫ﺡ ﹶﺃ ْﺟَﻨﹺﺒﻲﱞ‪ ،‬ﻭ َﻣ ْﻌﻨَﺎ ُﻩ ِﻋْﻨ َﺪﻫُﻢُ ﺍ َﻷ ْﻣﺮُ ﺍﱠﻟﺬِﻱ ﻳُـ ْ‬ ‫ﺻﻄِﻼ ٌ‬ ‫ﹶﻛِﻠ َﻤﺔﹸ ﺍﻟﻘﺎﻧﻮ ِﻥ ﺍ ْ‬
‫ﻉ ﺍﻟ ﹶﻘﻮَﺍ ِﻋ ِﺪ ﺍﱠﻟﺘِﻲ‬
‫ﺠﻤُﻮ ُ‬ ‫ـ ُﻪ ) َﻣ ْ‬
‫ﻑ ﺍﻟﻘﺎﻧﻮ ﹸﻥ ﺑﺄﹶﻧ ﱠ‬ ‫ﺴ َﲑ َﻋﹶﻠْﻴ ِﻪ ﺍﻟﻨﺎﺱُ‪ ،‬ﻭﹶﻗ ْﺪ ﻋُ ﱢﺮ َ‬ ‫ﺴﻠﹾﻄﹶﺎﻥﹸ ِﻟَﻴ ِ‬ ‫ﺍﻟ ُ‬
‫ﺱ َﻋﻠﹶﻰ ﺍﺗـﱢﺒﺎ ِﻋﻬَﺎ ﰲ ﻋَﻼﻗﹶﺎِﺗ ﹺﻬ ْﻢ( ﻭﹶﻗ ْﺪ ﺃﹸ ﹾﻃِﻠ َﻖ َﻋﻠﹶﻰ ﺍﻟﻘﺎﻧﻮ ِﻥ‬ ‫ﺴ ﹾﻠﻄﹶﺎ ﹸﻥ ﺍﻟﻨﺎ َ‬ ‫ـﺮُ ﺍﻟ ُ‬ ‫ُﻳﺠْﺒ ِ‬
‫ﺍ َﻷﺳَﺎ ِﺳ ﱢﻲ ِﻟ ﹸﻜﻞﱢ ُﺣﻜﹸﻮ َﻣ ٍﺔ ﹶﻛِﻠ َﻤﺔﹸ ﺍﻟ ُﺪ ْﺳﺘُﻮﺭﹺ‪ ،‬ﻭﺃﹸ ﹾﻃِﻠ َﻖ َﻋﻠﹶﻰ ﺍﻟﻘﺎﻧﻮ ِﻥ ﺍﻟﻨَﺎِﺗ ﹺﺞ ِﻣ َﻦ ﺍﻟﹺﻨﻈﹶﺎ ﹺﻡ‬
‫ﻑ ﺍﻟ ُﺪ ْﺳﺘُﻮ ُﺭ ﺑﹶﺄﻧﱠ ُﻪ )ﺍﻟﻘـﺎﻧﻮ ﹸﻥ‬ ‫ﺺ َﻋﹶﻠْﻴ ِﻪ ﺍﻟ ُﺪ ْﺳﺘُﻮ ُﺭ ﹶﻛِﻠ َﻤﺔﹸ ﺍﻟﻘﺎﻧﻮ ِﻥ‪ .‬ﻭﹶﻗ ْﺪ ُﻋ ﱢﺮ َ‬ ‫ﺍﱠﻟﺬِﻱ َﻧ ﱠ‬
‫ﺹ ﻛﹸـ ﱢﻞ‬ ‫ﺤﺪﱢ ُﺩ َﺷ ﹾﻜ ﹶﻞ ﺍﻟ َﺪ ْﻭﹶﻟ ِﺔ ﻭﹺﻧﻈﹶﺎ َﻡ ﺍﳊﹸ ﹾﻜ ﹺﻢ ﻓِﻴﻬَﺎ‪ ،‬ﻭُﻳَﺒﻴﱢ ُﻦ ﺣُﺪﻭ َﺩ ﻭﺍ ْﺧِﺘﺼَﺎ َ‬ ‫ﺍﱠﻟﺬِﻱ ُﻳ َ‬
‫ﳊﻜﹸﻮﻣَـﺔﹶ‪ ،‬ﻭُﻳﺤَـﺪﱢ ُﺩ‬ ‫ﻱﺍﹸ‬ ‫ﺳُ ﹾﻠ ﹶﻄ ٍﺔ ﻓِﻴﻬَﺎ( ﹶﺃ ﹺﻭ )ﺍﻟﻘﺎﻧﻮ ﹸﻥ ﺍﱠﻟﺬِﻱ ُﻳَﻨﻈﱢ ُﻢ ﺍﻟﺴُ ﹾﻠ ﹶﻄ ﹶﺔ ﺍﻟﻌَﺎ ﱠﻣ ﹶﺔ ﹶﺃ ﹺ‬
‫ﻋَﻼﻗﹶﺎِﺗﻬَﺎ َﻣ َﻊ ﺍ َﻷ ﹾﻓﺮَﺍ ِﺩ ﻭُﻳَﺒﻴﱢ ُﻦ ُﺣﻘﹸﻮﹶﻗﻬَﺎ َﻭﻭَﺍ ﹺﺟﺒَﺎِﺗﻬَﺎ ِﻗَﺒﹶﻠﻬُ ْﻢ َﻭ ُﺣﻘﹸﻮﹶﻗ ُﻬ ْﻢ َﻭﻭَﺍ ﹺﺟﺒَـﺎِﺗ ﹺﻬ ْﻢ‬
‫ﺸﹶﺄ‬ ‫ﺻ َﺪ َﺭ ﺑﺼُﻮ َﺭ ِﺓ ﻗﺎﻧﻮﻥٍ‪ ،‬ﻭ ِﻣْﻨﻬَﺎ ﻣﺎ َﻧ َ‬ ‫ﺸﺄِ‪ِ ،‬ﻣْﻨﻬَﺎ ﻣﺎ َ‬ ‫ِﻗَﺒﹶﻠﻬَﺎ(‪ .‬ﻭﺍﻟ َﺪﺳَﺎﺗﲑُ ﻣُ ْ‬
‫ﺨَﺘِﻠ ﹶﻔﺔﹸ ﺍ ﹶﳌْﻨ َ‬
‫ﺠﻨَـ ﹲﺔ ﻣِـ ْﻦ‬ ‫ﺿ َﻌﻪُ ﹶﻟ ْ‬
‫ﺠﻠِﻴ ﹺﺰﻱﱢ‪ ،‬ﻭ ِﻣْﻨﻬَﺎ ﻣﺎ َﺗ َﻮﻟﱠﻰ َﻭ ْ‬ ‫ﺑﺎﻟﻌَﺎ َﺩ ِﺓ ﻭﺍﻟَﺘﻘﹶﺎﻟِﻴ ِﺪ ﻛﺎﻟ ُﺪ ْﺳﺘُﻮ ﹺﺭ ﺍ ِﻹْﻧ ﹺ‬
‫ﺖ‬‫ﺖ ﺍﻟﺪُﺳْـﺘُﻮ َﺭ ﻭَﺑﱠﻴﻨَـ ْ‬ ‫ﺴﱠﻨ ِ‬‫ﺴ ﹾﻠﻄﹶﺎ ﹸﻥ ﰲ ﺍﻷُ ﱠﻣ ِﺔ َﻭ ﹾﻗَﺘِﺌﺬٍ‪ ،‬ﹶﻓ َ‬ ‫َﺟ ْﻤ ِﻌﱠﻴ ٍﺔ َﻭ ﹶﻃﹺﻨﱠﻴ ٍﺔ ﻛﹶﺎ ﹶﻥ ﹶﻟﻬَﺎ ﺍﻟ ُ‬
‫ﺸﹶﺄ َﻫﺎ‬
‫ﺕ ﺍﱠﻟﺘِـﻲ ﹶﺃﻧْـ َ‬ ‫ﺴﹸﻠﻄﹶﺎ ُ‬‫ﺖ َﻫ ِﺬ ِﻩ ﺍ ﹶﳍْﻴﹶﺌﺔﹸ‪ ،‬ﻭﻗﹶﺎ َﻡ َﻣﻘﹶﺎ َﻣﻬَﺎ ﺍﻟ ُ‬ ‫ﺤﱠﻠ ْ‬ ‫ﺤ ِﻪ ﹸﺛﻢﱠ ﺍْﻧ َ‬
‫ﹶﻛْﻴ ِﻔﱠﻴ ﹶﺔ َﺗْﻨﻘِﻴ ِ‬
‫ﺙ ﰲ ﹶﻓ َﺮْﻧﺴَﺎ ﻭﹶﺃ ْﻣﺮﹺﻳﻜﹶﺎ‪ .‬ﻭِﻟ ﹾﻠ ُﺪ ْﺳﺘُﻮ ﹺﺭ ﻭﺍﻟﻘﺎﻧﻮ ِﻥ َﻣﺼَﺎ ِﺩﺭُ ﹸﺃﺧِـ ﹶﺬ‬ ‫ﺍﻟ ُﺪ ْﺳﺘُﻮﺭُ‪ ،‬ﹶﻛﻤَﺎ َﺣ َﺪ ﹶ‬
‫ﺼﺪُ ﹺﺑ ِﻪ ﺍ ﹶﳌْﻨَﺒﻊُ ﺍﱠﻟﺬِﻱ َﻧَﺒ َﻊ ِﻣْﻨﻪُ ﺍﻟ ُﺪ ْﺳﺘُﻮ ُﺭ ﻭﺍﻟﻘـﺎﻧﻮ ﹸﻥ‬ ‫ﺴﻤَﺎ ِﻥ‪ :‬ﺍ َﻷﻭﱠ ﹸﻝ ﻳُ ﹾﻘ َ‬ ‫ِﻣْﻨﻬَﺎ‪ ،‬ﻭﻫ َﻲ ِﻗ ْ‬
‫ُﻣﺒَﺎ َﺷ َﺮﺓﹰ‪ ،‬ﻛﺎﻟﻌﺎﺩﺍﺕِ‪ ،‬ﻭﺍﻟﺪِﻳﻦﹺ‪ ،‬ﻭﺁﺭَﺍ ِﺀ ﺍﻟ ﹸﻔ ﹶﻘﻬَﺎﺀِ‪ ،‬ﻭﹶﺃ ْﺣﻜﹶﺎ ﹺﻡ ﺍﶈﹶﺎ ِﻛﻢﹺ‪ ،‬ﻭﹶﻗﻮَﺍ ِﻋ ِﺪ ﺍﻟ َﻌ ْﺪ ﹺﻝ‬
‫ﺾ ﺍﻟـﺪُ َﻭ ﹺﻝ‬ ‫ﺸﺮﹺﻳ ِﻌﻲﱢ‪ِ ،‬ﻣﹾﺜﻞﹸ ﺩَﺳـَﺎِﺗ ﹺﲑ َﺑﻌْـ ﹺ‬ ‫ﺼ َﺪ ﹺﺭ ﺍﻟَﺘ ْ‬
‫ﺴﻤﱠﻰ َﻫﺬﹶﺍ ﺑﺎ ﹶﳌ ْ‬ ‫ﻭﺍ ِﻹْﻧﺼَﺎﻑِ‪ ،‬ﻭُﻳ َ‬
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 ‫ﺍﻟ َﻐ ْﺮﹺﺑﱠﻴ ِﺔ‬
‫ﺸَﺘﻖﱡ ِﻣْﻨﻪُ‪ ،‬ﹶﺃ ﹺﻭ ﺍﱠﻟﺬِﻱ ُﻧﻘِـ ﹶﻞ‬ ‫ﺼﺪُ ﹺﺑ ِﻪ ﺍ ﹶﳌ ﹾﺄ َﺧﺬﹸ ﺍ ﹸﳌ ْ‬‫ﻼ‪ .‬ﻭﺍﻟﺜﹶﺎﻧﹺﻲ ﻳُ ﹾﻘ َ‬ ‫ﺠ ﹾﻠِﺘﺮَﺍ ﻭﹶﺃ ْﻣﺮﹺﻳﻜﺎ َﻣﹶﺜ ﹰ‬ ‫ﹶﻛﹺﺈْﻧ ﹺ‬
‫ﺕ‬ ‫ﺾ ﺍﻟـ ُﺪ َﻭﻳْﻼ ِ‬ ‫َﻋْﻨﻪُ ﺍﻟ ُﺪ ْﺳﺘُﻮ ُﺭ ﹶﺃ ﹺﻭ ﺍﻟﻘﺎﻧﻮﻥﹸ‪ِ ،‬ﻣﹾﺜﻞﹸ ُﺩ ْﺳﺘُﻮ ﹺﺭ ﹶﻓ َﺮْﻧﺴَﺎ‪ ،‬ﻭ َﺩﺳَﺎِﺗ ﹺﲑ َﺑﻌْـ ﹺ‬
‫ﺼﺮَ‪ ،‬ﻭﺍﻟﻌِـﺮَﺍﻕﹺ‪ ،‬ﻭﺳُـﻮ ﹺﺭﻳَﺎ ﻣَـﹶﺜﻼﹰ‪،‬‬ ‫ﺍﻟﻘﹶﺎِﺋ َﻤ ِﺔ ﰲ ﺍﻟﻌَﺎﹶﻟ ﹺﻢ ﺍ ِﻹﺳْﻼ ِﻣﻲﱢ‪ ،‬ﹶﻛﺘُ ْﺮ ِﻛﻴَﺎ‪ ،‬ﻭ ِﻣ ْ‬
‫ﺼ َﺪ ﹺﺭ ﺍﻟﺘَﺎ ﹺﺭ ِﳜ ﱢﻲ‪.‬‬
‫ﺴﻤﱠﻰ َﻫﺬﹶﺍ ﺑﺎ ﹶﳌ ْ‬ ‫ﻭُﻳ َ‬
‫ﺡ ﺍﱠﻟﺬِﻱ َﺗ ْﻌﻨﹺﻴ ِﻪ ﹶﻛِﻠ َﻤﺘَﺎ ُﺩ ْﺳﺘُﻮ ﹴﺭ ﻭﻗﺎﻧﻮﻥٍ‪ ،‬ﻭﻫُ َﻮ ﰲ‬ ‫ﺻﻄِﻼ ﹺ‬ ‫ﺻﺔﹸ ﺍﻻ ْ‬ ‫َﻫ ِﺬ ِﻩ ﺧُﻼ َ‬
‫ﺼﺪَﺭﹰﺍ‬ ‫ﺖ ﻣَـ ْ‬ ‫ﺻِﺘ ِﻪ َﻳ ْﻌﻨﹺﻲ ﹶﺃﻥﱠ ﺍﻟ َﺪ ْﻭﹶﻟ ﹶﺔ َﺗ ﹾﺄﺧُﺬﹸ ِﻣ ْﻦ َﻣﺼَﺎ ِﺩ َﺭ ُﻣَﺘ َﻌ ﱢﺪ َﺩﺓٍ‪َ ،‬ﺳﻮَﺍ ٌﺀ ﹶﺃﻛﹶﺎﻧَـ ْ‬ ‫ﺧُﻼ َ‬
‫ﺼﹺﺒﺢُ‬ ‫ﺼ َﺪﺭﹰﺍ ﺗَﺎ ﹺﺭ ِﳜﱠﻴﺎﹰ‪ ،‬ﹶﺃ ْﺣﻜﹶﺎ َﻣﹰﺎ ُﻣ َﻌﱠﻴَﻨﺔﹰ‪َ ،‬ﺗَﺘَﺒﻨﱠﺎﻫَﺎ ﻭَﺗ ﹾﺄﻣُﺮُ ﺑﺎﻟ َﻌ َﻤ ﹺﻞ ﹺﺑﻬَﺎ‪ ،‬ﹶﻓﺘُ ْ‬‫ﺸﺮﹺﻳ ِﻌﱠﻴﺎﹰ‪ ،‬ﹶﺃ ْﻡ َﻣ ْ‬ ‫َﺗ ْ‬
‫ﺖ ﻣِـ َﻦ ﺍ َﻷ ْﺣﻜﹶـﺎ ﹺﻡ‬ ‫َﻫ ِﺬ ِﻩ ﺍ َﻷ ْﺣﻜﹶﺎ ُﻡ َﺑ ْﻌ َﺪ َﺗَﺒﻨﱢﻴﻬَﺎ ِﻣ ْﻦ ِﻗَﺒ ﹺﻞ ﺍﻟ َﺪ ْﻭﹶﻟ ِﺔ ُﺩ ْﺳﺘُﻮ َﺭﺍﹰ‪ ،‬ﹺﺇ ﹾﻥ ﻛﹶﺎَﻧ ْ‬
‫ﺻ ِﺔ‪.‬‬
‫ﺖ ِﻣ َﻦ ﺍ َﻷ ْﺣﻜﹶﺎ ﹺﻡ ﺍﳋﹶﺎ ﱠ‬ ‫ﺍﻟﻌَﺎ ﱠﻣﺔِ‪ ،‬ﻭﻗﹶﺎﻧُﻮَﻧﹰﺎ ﹺﺇ ﹾﻥ ﻛﹶﺎَﻧ ْ‬
‫ﲔ ﺍﻵ ﹶﻥ ﻫُ َﻮ‪َ :‬ﻫ ﹾﻞ َﻳﺠُﻮ ُﺯ ﺍ ْﺳِﺘ ْﻌﻤَﺎ ﹸﻝ ﻫَـﺬﹶﺍ‬ ‫ﺴِﻠ ِﻤ َ‬
‫ﺴﺆَﺍ ﹸﻝ ﺍﱠﻟﺬِﻱ ُﻳﻮَﺍ ﹺﺟﻪُ ﺍﳌﹸ ْ‬ ‫ﻭﺍﻟ ُ‬
‫ﻅ ﺍ َﻷ ْﺟَﻨﹺﺒﱠﻴ ﹶﺔ ﺍﱠﻟﺘِﻲ ﹶﻟﻬَـﺎ‬ ‫ﻚ ﹶﺃﻥﱠ ﺍ َﻷﹾﻟﻔﹶﺎ ﹶ‬ ‫ﺏ َﻋﻠﹶﻰ ﹶﺫِﻟ َ‬ ‫ﳉﻮَﺍ ُ‬ ‫ﺡ ﹶﺃ ْﻡ ﻻ َﻳﺠُﻮﺯُ؟ ﻭﺍ ﹶ‬ ‫ﺻﻄِﻼ ﹺ‬ ‫ﺍﻻ ْ‬
‫ﲔ ﻻ َﻳﺠُـﻮﺯُ‬ ‫ﺴِﻠ ِﻤ َ‬‫ﺡ ﺍﳌﹸ ْ‬ ‫ﺻﻄِﻼ َ‬ ‫ﺻﻄِﻼ ُﺣﻬَﺎ ُﻳﺨَﺎِﻟﻒُ ﺍ ْ‬ ‫ﺻﻄِﻼ ِﺣﱠﻴﺔﹲ‪ ،‬ﹺﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﺍ ْ‬ ‫َﻣﻌَﺎ ٍﻥ ﺍ ْ‬
‫ﺨﺺُ ﰲ‬ ‫ﺍ ْﺳِﺘ ْﻌﻤَﺎﹸﻟﻬَﺎ‪ِ ،‬ﻣﹾﺜ ﹶﻞ ﹶﻛِﻠ َﻤ ِﺔ َﻋﺪَﺍﹶﻟ ٍﺔ ﺍ ْﺟِﺘﻤَﺎ ِﻋﱠﻴﺔٍ‪ ،‬ﹶﻓﹺﺈﱠﻧﻬَﺎ َﺗ ْﻌﻨﹺﻲ ﹺﻧﻈﹶﺎﻣﹰﺎ ُﻣ َﻌﱠﻴَﻨﺎﹰ‪ ،‬ﻳَـَﺘﹶﻠ ﱠ‬
‫ﲔ‪ .‬ﹶﻓﹺﺈﻥﱠ َﻫ ﹶﺬﺍ‬ ‫ﻕ ﺍﻟ ُﻌﻤﱠﺎ ﹺﻝ ﻭﺍﳌﹸ َﻮﻇﱠ ِﻔ َ‬ ‫ﺿﻤَﺎ ِﻥ ُﺣﻘﹸﻮ ﹺ‬ ‫ﺐ ِﻟ ﹾﻠﻔﹸ ﹶﻘﺮَﺍﺀِ‪ ،‬ﻭ َ‬ ‫ﺿﻤَﺎ ِﻥ ﺍﻟَﺘ ْﻌﻠِﻴ ﹺﻢ ﻭﺍﻟَﺘ ﹾﻄﺒﹺﻴ ﹺ‬ ‫َ‬
‫ﲔ ﻫُ َﻮ ﺿِـ ﱡﺪ‬ ‫ﺴﻠِﻤ َ‬ ‫ﺴﻠِﻤﲔَ‪َ ،‬ﻷﻥﱠ ﺍﻟ َﻌ ْﺪ ﹶﻝ ِﻋْﻨ َﺪ ﺍ ﹸﳌ ْ‬ ‫ﺡ ﺍ ﹸﳌ ْ‬‫ﺻﻄِﻼ َ‬ ‫ﺡ ُﻳﺨَﺎِﻟﻒُ ﺍ ْ‬ ‫ﺻﻄِﻼ َ‬ ‫ﺍﻻ ْ‬
‫ﺱ ﹶﺃ ﹾﻏﹺﻨﻴَـﺎ َﺀ ﻭﹸﻓﻘﹶـﺮَﺍﺀَ‪،‬‬ ‫ﳉﻤِﻴ ﹺﻊ ﺍﻟﻨَـﺎ ﹺ‬ ‫ﺐ ﹶﻓﻬُ َﻮ ﹶ‬ ‫ﺿﻤَﺎ ﹸﻥ ﺍﻟَﺘ ْﻌﻠِﻴ ﹺﻢ ﻭﺍﻟَﺘ ﹾﻄﺒﹺﻴ ﹺ‬‫ﺍﻟ ﹸﻈ ﹾﻠﻢﹺ‪ ،‬ﻭﹶﺃﻣﱠﺎ َ‬
‫ﺤ ِﻤﻠﹸﻮ ﹶﻥ ﺍﻟﺘَﺎﹺﺑ ِﻌﱠﻴ ﹶﺔ‬
‫ﺱ ﺍﱠﻟﺬِﻳ َﻦ َﻳ ْ‬ ‫ﺠﻤِﻴ ﹺﻊ ﺍﻟﻨَﺎ ﹺ‬ ‫ﻒ َﺣﻖﱞ ِﻟ َ‬ ‫ﻀﻌِﻴ ِ‬ ‫ﺝ ﻭﺍﻟ َ‬ ‫ﺤﺘَﺎ ﹺ‬‫ﻕ ﺍ ﹸﳌ ْ‬
‫ﺿﻤَﺎ ﹸﻥ ُﺣﻘﹸﻮ ﹺ‬ ‫ﻭَ‬
‫ﲔ ﹶﺃﻡ‬ ‫ﲔ ﹶﺃ ْﻡ ﹶﻟ ْﻢ َﻳﻜﹸﻮﻧُﻮﺍ‪ ،‬ﻭﻛﹶﺎﻧُﻮﺍ ُﻋﻤﱠﺎ ﹰﻻ ﹶﺃﻡ ُﻣﺰَﺍ ﹺﺭ ِﻋ َ‬ ‫ﺍ ِﻹﺳْﻼ ِﻣﱠﻴﺔﹶ‪َ ،‬ﺳﻮَﺍ ٌﺀ ﹶﺃﻛﹶﺎﻧُﻮﺍ ﻣُ َﻮﻇﱠ ِﻔ َ‬
‫ﺴِﻠ ِﻤﲔَ‪،‬‬ ‫ﺻﻄِﻼﺣﹰﺎ َﻣ ْﻮﺟُﻮ َﺩﹰﺍ َﻣ ْﻌﻨَﺎ ُﻩ ِﻋْﻨ َﺪ ﺍﳌﹸـ ْ‬ ‫ﺖ ﺍﻟ ﹶﻜِﻠ َﻤﺔﹸ َﺗ ْﻌﻨﹺﻲ ِﺍ ْ‬‫ﹶﻏْﻴ َﺮ ُﻫ ْﻢ‪ .‬ﹶﺃﻣﱠﺎ ﹺﺇ ﹾﻥ ﻛﹶﺎَﻧ ِ‬
‫ﺱ‬‫ﺿﺮﹺﻳَﺒﺔٍ‪ ،‬ﹶﻓﹺﺈﱠﻧ َﻬﺎ َﺗ ْﻌﻨﹺﻲ ﺍﳌﺎ ﹶﻝ ﺍﱠﻟﺬِﻱ ﻳُ ْﺆ َﺧﺬﹸ ِﻣ َﻦ ﺍﻟﻨَﺎ ﹺ‬ ‫ﻓﻴﺠَﻮ ُﺯ ﺍ ْﺳِﺘ ْﻌﻤَﺎﹸﻟﻬَﺎ‪ِ ،‬ﻣﹾﺜ ﹶﻞ ﹶﻛِﻠ َﻤ ِﺔ َ‬

‫‪٨٦‬‬
 ‫ﺴِﻠ ِﻤﲔَ‪،‬‬ ‫ﲔ ﻣَﺎ ﹲﻝ َﺗ ﹾﺄﺧُﺬﹸﻩُ ﺍﻟ َﺪ ْﻭﹶﻟﺔﹸ ِﻹﺩَﺍ َﺭ ِﺓ ﺍﳌﹸـ ْ‬ ‫ﺴِﻠ ِﻤ َ‬ ‫ِﻹﺩَﺍ َﺭ ِﺓ ﺍﻟ َﺪ ْﻭﹶﻟﺔِ‪ ،‬ﻭﻳُﻮ َﺟﺪُ ﹶﻟﺪَﻯ ﺍﳌﹸ ْ‬
‫ﻚ ﹶﻛِﻠ َﻤﺔﹸ ﺍﻟ ُﺪ ْﺳﺘُﻮ ﹺﺭ ﻭﺍﻟﻘﹶﺎﻧُﻮﻥِ‪،‬‬ ‫ﺐ‪ .‬ﻭﻛ ﹶﺬِﻟ َ‬ ‫ﺿﺮَﺍِﺋ َ‬ ‫ﺴَﺘ ْﻌ ِﻤ ﹶﻞ ﹶﻛِﻠ َﻤ ﹶﺔ َ‬ ‫ﺻ ﱠﺢ ﹶﺃ ﹾﻥ َﻧ ْ‬ ‫ﻚ َ‬ ‫ﻭﻟ ﹶﺬِﻟ َ‬
‫ﺱ ﻭُﺗﻠﹾـ ﹺﺰﻣُﻬُﻢُ ﺍﻟ َﻌﻤَـ ﹶﻞ ﹺﺑﻬَـﺎ‬ ‫ﹶﻓﹺﺈﱠﻧﻬَﺎ َﺗ ْﻌﻨﹺﻲ َﺗَﺒﻨﱢﻲ ﺍﻟ َﺪ ْﻭﹶﻟ ِﺔ َﻷ ْﺣﻜﹶﺎ ﹴﻡ ﻣُ َﻌﱠﻴَﻨ ٍﺔ ُﺗ ْﻌِﻠُﻨﻬَﺎ ِﻟ ﹾﻠﻨَﺎ ﹺ‬
‫ﺠﺪُ ﻣﺎ‬ ‫ﻚ ﻻ َﻧ ﹺ‬ ‫ﲔ‪ .‬ﻭِﻟ ﹶﺬِﻟ َ‬ ‫ﺴﻠِﻤ َ‬ ‫ﺤﻜﹸﻤُﻬُ ْﻢ ﹺﺑﻤُﻮ ﹺﺟﹺﺒﻬَﺎ‪ ،‬ﻭ َﻫﺬﹶﺍ ﺍ ﹶﳌ ْﻌﻨَﻰ َﻣ ْﻮﺟُﻮ ٌﺩ ِﻋْﻨ َﺪ ﺍ ﹸﳌ ْ‬ ‫ﻭَﺗ ْ‬
‫َﻳ ْﻤَﻨﻊُ ِﻣ ْﻦ َﺟﻮَﺍ ﹺﺯ ﺍ ْﺳِﺘ ْﻌﻤَﺎ ﹺﻝ ﹶﻛِﻠ َﻤَﺘ ْﻲ ُﺩ ْﺳﺘُﻮ ﹴﺭ ﻭﻗﹶﺎﻧُﻮﻥٍ‪ ،‬ﻭُﻳﺮَﺍ ُﺩ ﹺﺑ ﹺﻬﻤَﺎ ﺍ َﻷ ْﺣﻜﹶﺎ ُﻡ ﺍﱠﻟﺘِـﻲ‬
‫ﺸ ْﺮ ِﻋﱠﻴ ِﺔ‪ .‬ﹺﺇﻻﱠ ﹶﺃﻥﱠ ُﻫﻨَﺎ َﻙ ﹶﻓ ْﺮﹶﻗﹰﺎ َﺑْﻴ َﻦ ﺍﻟ ُﺪ ْﺳﺘُﻮ ﹺﺭ ﺍ ِﻹﺳْﻼ ِﻣ ﱢﻲ‬ ‫ﳋﻠِﻴ ﹶﻔﺔﹸ ِﻣ َﻦ ﺍ َﻷ ْﺣﻜﹶﺎ ﹺﻡ ﺍﻟ َ‬ ‫َﺗَﺒﻨﱠﺎﻫَﺎ ﺍ ﹶ‬
‫ﲔ‪ .‬ﹶﻓﹺﺈﻥﱠ ﺑَﺎِﻗ َﻲ ﺍﻟ َﺪﺳَﺎِﺗ ﹺﲑ‬ ‫ﲔ ﺍ ِﻹﺳْﻼ ِﻣﱠﻴﺔِ‪ ،‬ﻭَﺑْﻴ َﻦ ﹶﻏْﻴ ﹺﺮﻫَﺎ ِﻣ َﻦ ﺍﻟ َﺪﺳَﺎِﺗ ﹺﲑ ﻭﺍﻟ ﹶﻘﻮَﺍﹺﻧ ﹺ‬ ‫ﻭﺍﻟ ﹶﻘﻮَﺍﹺﻧ ﹺ‬
‫ﺸ ُﺆﻫَﺎ َﺟ ْﻤ ِﻌﻴﱠـ ﹲﺔ‬ ‫ﺼ َﺪ ُﺭﻫَﺎ ﺍﻟﻌَﺎﺩَﺍﺕُ ﻭﹶﺃ ْﺣﻜﹶﺎ ُﻡ ﺍ ﹶﳌﺤَﺎ ِﻛ ﹺﻢ‪ ...‬ﺍﱁ‪ ،‬ﻭ َﻣﻨْـ َ‬ ‫ﲔ َﻣ ْ‬ ‫ﻭﺍﻟ ﹶﻘﻮَﺍﹺﻧ ﹺ‬
‫ﺴﻦﱡ ﺍﻟﻘﹶـﻮَﺍﹺﻧﲔَ‪َ ،‬ﻷﻥﱠ‬ ‫ﺐ َﺗ ُ‬ ‫ﺸ ْﻌ ﹺ‬ ‫ﺨَﺒ ﹲﺔ ِﻣ َﻦ ﺍﻟ َ‬ ‫ﺴﻦﱡ ﺍﻟ ُﺪ ْﺳﺘُﻮﺭَ‪ ،‬ﻭ َﻣﺠَﺎِﻟﺲُ ﻣُْﻨَﺘ َ‬ ‫ﺴﱠﻴ ﹲﺔ َﺗ ُ‬
‫َﺗ ﹾﺄﺳِﻴ ِ‬
‫ﺐ‪ .‬ﹶﺃﻣﱠـﺎ ﺍﻟ ُﺪﺳْـﺘُﻮ ُﺭ‬ ‫ﺸ ْﻌ ﹺ‬ ‫ﺴﻴَﺎ َﺩﺓﹸ ِﻟ ﹾﻠ َ‬
‫ﺐ ِﻋْﻨ َﺪ ُﻫ ْﻢ َﻣﺼْـ َﺪﺭُ ﺍﻟﺴُﻠﹸﻄﹶﺎﺕِ‪ ،‬ﻭﺍﻟ ِ‬ ‫ﺍﻟﺸَـ ْﻌ َ‬
‫ﺲ ﹶﻏﻴْـﺮُ‪،‬‬ ‫ﺴﻨﱠ ﹸﺔ ﻟﹶـْﻴ َ‬ ‫ﺏ ﻭﺍﻟ ُ‬ ‫ﺼ َﺪ َﺭﻫَﺎ ﺍﻟ ِﻜﺘَﺎ ُ‬ ‫ﺍ ِﻹﺳْﻼ ِﻣ ﱡﻲ ﻭﺍﻟ ﹶﻘﻮَﺍﻧﲔُ ﺍ ِﻹﺳْﻼ ِﻣﻴﱠ ﹸﺔ ﹶﻓﹺﺈﻥﱠ َﻣ ْ‬
‫ﳋﻠِﻴ ﹶﻔﺔﹸ ِﻣْﻨﻪُ ﹶﺃ ْﺣﻜﹶﺎﻣﹰﺎ ﻣُ َﻌﱠﻴَﻨ ﹰﺔ َﻳ ﹾﺄﻣُﺮُ ﹺﺑ َﻬﺎ ﹶﻓُﻴﻠﹾـ ﹺﺰﻡُ‬ ‫ﺠَﺘ ﹺﻬﺪِﻳ َﻦ َﻳَﺘَﺒﻨﱠﻰ ﺍ ﹶ‬ ‫ﺸﹶﺄﻫَﺎ ﺍﺟﺘﻬﺎ ُﺩ ﺍ ﹸﳌ ْ‬ ‫ﻭ َﻣْﻨ َ‬
‫ﻁ ﺍ َﻷ ْﺣﻜﹶـﺎ ﹺﻡ‬ ‫ﺸ ْﺮﻉﹺ‪ ،‬ﻭﺍﻻﺟﺘـﻬﺎ َﺩ ﻻﺳْـِﺘْﻨﺒَﺎ ِ‬ ‫ﺴﻴَﺎ َﺩ ﹶﺓ ِﻟ ﹾﻠ َ‬
‫ﺱ ﺍﻟ َﻌ َﻤ ﹶﻞ ﹺﺑﻬَﺎ‪َ .‬ﻷﻥﱠ ﺍﻟ ِ‬ ‫ﺍﻟﻨﺎ َ‬
‫ﺨﻠِﻴ ﹶﻔ ِﺔ َﻭ ْﺣ َﺪﻩُ ﺣَـ ﱡﻖ‬ ‫ﺴﻠِﻤﲔَ‪ ،‬ﻭﹶﻓ ْﺮﺽُ ِﻛﻔﹶﺎَﻳ ٍﺔ َﻋﹶﻠْﻴ ﹺﻬﻢْ‪ ،‬ﻭِﻟ ﹾﻠ َ‬ ‫ﳉﻤِﻴ ﹺﻊ ﺍ ﹸﳌ ْ‬ ‫ﺸ ْﺮ ِﻋﱠﻴ ِﺔ َﺣﻖﱞ ﹶ‬ ‫ﺍﻟ َ‬
‫ﺸ ْﺮ ِﻋﱠﻴ ِﺔ‪.‬‬
‫َﺗَﺒﻨﱢﻲ ﺍ َﻷ ْﺣﻜﹶﺎ ﹺﻡ ﺍﻟ َ‬
‫َﻫﺬﹶﺍ ِﻣ ْﻦ ﻧَﺎ ِﺣَﻴ ِﺔ َﺟﻮَﺍ ﹺﺯ ﺍ ْﺳِﺘ ْﻌﻤَﺎ ﹺﻝ ﺍﻟ ﹶﻜِﻠ َﻤَﺘْﻴﻦﹺ‪ُ ،‬ﺩ ْﺳﺘُﻮ ﹴﺭ ﻭﻗﺎﻧﻮﻥٍ‪ ،‬ﹶﺃﻣﱠﺎ ﻣِـ ْﻦ‬
‫ﺴﻠِﻤﻮ ﹶﻥ ُﻣْﻨ ﹸﺬ ﺃﹶﻳـﱠﺎ ﹺﻡ ﹶﺃﺑﹺـﻲ‬ ‫ﺿﺮُﻭ َﺭ ِﺓ َﺗَﺒﱢﻨ ﹺﻲ ﺍ َﻷ ْﺣﻜﹶﺎﻡﹺ‪ ،‬ﻓﺎﱠﻟﺬِﻱ َﻋﹶﻠْﻴ ِﻪ ﺍﳌﹸ ْ‬ ‫ﻧَﺎ ِﺣَﻴ ِﺔ ُﻭﺟُﻮ ِﺩ َ‬
‫ﺴﻠِﻤﻮ ﹶﻥ‬ ‫ﺿﺮُﻭ َﺭﺓﹸ َﺗَﺒﻨﱢﻲ ﹶﺃ ْﺣﻜﹶﺎ ﹴﻡ ﻣُ َﻌﱠﻴَﻨ ٍﺔ ﻳُ ْﺆ َﻣﺮُ ﺍﳌﹸـ ْ‬ ‫ﺴِﻠﻢﹴ‪ ،‬ﻫُ َﻮ َ‬ ‫َﺑ ﹾﻜ ﹴﺮ َﺣﱠﺘﻰ ﺁ ِﺧ ﹺﺮ َﺧﻠِﻴ ﹶﻔ ٍﺔ ُﻣ ْ‬
‫ﳉﻤِﻴ ﹺﻊ‬ ‫ﺻﺔٍ‪َ ،‬ﻭﹶﻟ ْﻢ َﻳ ﹸﻜ ْﻦ َﺗَﺒﱢﻨَﻴﹰﺎ ﻋَﺎ ﱠﻣﹰﺎ ﹶ‬ ‫ﺑﺎﻟ َﻌ َﻤ ﹺﻞ ﹺﺑﻬَﺎ‪ .‬ﹶﻟ ِﻜ ﱠﻦ َﻫﺬﹶﺍ ﺍﻟَﺘَﺒﱢﻨ َﻲ ﻛﹶﺎ ﹶﻥ َﻷ ْﺣﻜﹶﺎ ﹴﻡ ﺧَﺎ ﱠ‬
‫ﺍ َﻷﺣْـﻜﹶﺎ ﹺﻡ ﺍﱠﻟﺘِﻲ َﺗﺤْـﻜﹸـﻢُ ﹺﺑﻬَـﺎ ﺍﻟ َﺪ ْﻭﹶﻟـﺔﹸ‪َ ،‬ﻭﹶﻟ ْﻢ َﺗَﺘَﺒ ﱠﻦ ﺍﻟ َﺪ ْﻭﻟﹶـ ﹸﺔ َﺗﺒَـﻨﱢــﻴﹰﺎ‬
‫ﺐ ﺍﻟـﺸَـﺎِﻓ ِﻌﻲﱢ‪،‬‬ ‫ﺾ ﺍﻟ ُﻌﺼُـﻮﺭﹺ‪ ،‬ﹶﻓ ﹶﻘ ْﺪ َﺗَﺒﻨﱠﻰ ﺍﻷَﻳـﱡﻮﹺﺑﻴﱡﻮ ﹶﻥ َﻣ ﹾﺬ َﻫ َ‬ ‫ﻋَﺎﻣﱠـﹰﺎ ﹺﺇﻻﱠ ﰲ َﺑ ْﻌ ﹺ‬
‫ﳊَﻨ ِﻔﱠﻴ ِﺔ‪.‬‬
‫ﺐﺍﹶ‬ ‫ﺖ ﺍﻟ َﺪ ْﻭﹶﻟﺔﹸ ﺍﻟ ُﻌﹾﺜﻤَﺎﹺﻧﻴﱠ ﹸﺔ َﻣ ﹾﺬ َﻫ َ‬
‫ﻭَﺗَﺒﱠﻨ ِ‬
‫‪٨٧‬‬
‫ﺿﻊُ ﺩُﺳْـﺘُﻮ ﹴﺭ‬ ‫ﲔ َﻭ ْ‬ ‫ﺴﻠِﻤ َ‬ ‫ﺤ ِﺔ ﺍ ﹸﳌ ْ‬
‫ﺼﹶﻠ َ‬‫ﺴﺆَﺍ ﹸﻝ ﺍﱠﻟﺬِﻱ َﻳ ﹺﺮﺩُ‪ ،‬ﻫُ َﻮ‪َ :‬ﻫ ﹾﻞ ِﻣ ْﻦ َﻣ ْ‬ ‫ﻭﺍﻟ ُ‬
‫ﻚ ﹶﺃﻥﱠ ُﻭﺟُﻮ َﺩ ُﺩ ْﺳﺘُﻮ ﹴﺭ ﺷَﺎ ِﻣ ﹴﻞ‬ ‫ﺏ َﻋﻠﹶﻰ ﹶﺫِﻟ َ‬ ‫ﳉﻮَﺍ ُ‬ ‫ﲔ ﻋَﺎ ﱠﻣ ٍﺔ ﹶﻟ ُﻬ ْﻢ ﹶﺃ ْﻡ ﻻ؟ ﻭﺍ ﹶ‬ ‫ﺷَﺎ ِﻣ ﹴﻞ ﻭﻗﹶﻮﺍﹺﻧ َ‬
‫ﻚ‬
‫ﻉ ﻭﺍﻻﺟﺘﻬﺎﺩ‪ ،‬ﻭﻟـ ﹶﺬِﻟ َ‬ ‫ﳉﻤِﻴ ﹺﻊ ﺍ َﻷ ْﺣﻜﹶﺎ ﹺﻡ ﻻ ُﻳﺴَﺎ ِﻋﺪُ َﻋﻠﹶﻰ ﺍ ِﻹْﺑﺪَﺍ ﹺ‬ ‫ﲔ ﻋَﺎ ﱠﻣ ٍﺔ ﹶ‬ ‫ﻭﻗﹶﻮﺍﻧ َ‬
‫ﲔ ﻭﺗَـﺎﹺﺑﻌِﻲ‬ ‫ﺼﺤَﺎَﺑ ِﺔ ﻭﺍﻟﺘَﺎﹺﺑ ِﻌ َ‬ ‫ﺼ ﹺﺮ ﺍﻟ َ‬ ‫ﺴﻠِﻤﻮ ﹶﻥ ﰲ ﺍﻟ ُﻌﺼُﻮ ﹺﺭ ﺍﻷُﻭﻟﹶﻰ‪َ ،‬ﻋ ْ‬ ‫ﺠﱠﻨﺐُ ﺍﳌﹸ ْ‬ ‫ﻛﹶﺎ ﹶﻥ َﻳَﺘ َ‬
‫ﺼﺮُﻭ ﹶﻥ ﰲ َﺗَﺒﻨﱢـﻲ‬ ‫ﳋﻠِﻴ ﹶﻔﺔِ‪َ ،‬ﺑ ﹾﻞ ﻛﹶﺎﻧُﻮﺍ َﻳ ﹾﻘَﺘ ِ‬ ‫ﺍﻟَﺘﺎﹺﺑ ِﻌﲔَ‪َ ،‬ﺗَﺒﱢﻨ َﻲ َﺟﻤِﻴ ﹺﻊ ﺍ َﻷ ْﺣﻜﹶﺎ ﹺﻡ ِﻣ ْﻦ ِﻗَﺒ ﹺﻞ ﺍ ﹶ‬
‫ﺸﺮﹺﻳ ﹺﻊ‬ ‫ﳊﻜﹾـ ﹺﻢ ﻭﺍﻟﺘَـ ْ‬ ‫ﺍ َﻷ ْﺣﻜﹶﺎ ﹺﻡ َﻋﻠﹶﻰ ﹶﺃ ْﺣﻜﹶﺎ ﹴﻡ ﻣُ َﻌﱠﻴَﻨ ٍﺔ ﻻ ُﺑﺪﱠ ِﻣ ْﻦ َﺗَﺒﻨﱢﻴﻬَﺎ ِﻟَﺒﻘﹶﺎ ِﺀ ﻭ ْﺣ َﺪ ِﺓ ﺍ ﹸ‬
‫ﻉ ﻭﺍﻻﺟﺘﻬﺎ ِﺩ ﹶﺃ ﹾﻥ ﻻ َﻳﻜﹸﻮ ﹶﻥ ِﻟ ﹾﻠ َﺪ ْﻭﹶﻟ ِﺔ‬ ‫ﻀﻞﹸ ِﻹ َﳚﺎ ِﺩ ﺍ ِﻹْﺑﺪَﺍ ﹺ‬ ‫ﻚ ﻓﹶﺎ َﻷ ﹾﻓ َ‬
‫ﻭﺍ ِﻹﺩَﺍ َﺭﺓِ‪ ،‬ﻭ َﻋﻠﹶﻰ ﹶﺫِﻟ َ‬
‫ﺤﻮﹺﻱ ﺍ َﻷ ْﺣﻜﹶﺎ َﻡ ﺍﻟﻌَﺎﻣﱠـ ﹶﺔ‬ ‫ﳉﻤِﻴ ﹺﻊ ﺍ َﻷ ْﺣﻜﹶﺎﻡﹺ‪َ ،‬ﺑ ﹾﻞ َﻳﻜﹸﻮ ﹶﻥ ﳍﺎ ُﺩ ْﺳﺘُﻮ ٌﺭ َﻳ ْ‬ ‫ُﺩ ْﺳﺘُﻮ ٌﺭ ﺷَﺎ ِﻣ ﹲﻞ ﹶ‬
‫ﻀ َﻤﻦُ َﺑﻘﹶﺎ َﺀ ﻭ ْﺣ َﺪِﺗﻬَﺎ‪ ،‬ﻭﻳُْﺘ َﺮﻙُ ِﻟﻠﹾـﻮُﻻ ِﺓ ﻭﺍﻟﻘﹸـﻀَﺎ ِﺓ‬ ‫ﺤﺪﱢ ُﺩ َﺷ ﹾﻜ ﹶﻞ ﺍﻟ َﺪ ْﻭﹶﻟﺔِ‪ ،‬ﻭَﺗ ْ‬ ‫ﺍﱠﻟﺘِﻲ ُﺗ َ‬
‫ﺍﻻﺟﺘﻬﺎ ُﺩ ﻭﺍ ِﻻ ْﺳِﺘْﻨﺒَﺎﻁﹸ؛ ﹶﻏْﻴ َﺮ ﹶﺃﻥﱠ َﻫﺬﹶﺍ ﹺﺇﱠﻧﻤَﺎ َﻳﻜﹸﻮ ﹸﻥ ﹺﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ﺍﻻﺟﺘـﻬﺎ ُﺩ ُﻣَﺘﻴَـﺴﱢﺮﺍﹰ‪،‬‬
‫ﲔ ﻭﺗَـﺎﹺﺑﻌِﻲ‬ ‫ﺼﺤَﺎَﺑ ِﺔ ﻭﺍﻟﺘَﺎﹺﺑ ِﻌ َ‬ ‫ﺼ ﹺﺮ ﺍﻟ َ‬ ‫ﺠَﺘﻬﹺﺪﻳ َﻦ ﹶﻛﻤَﺎ ﻫُ َﻮ ﺍﳊﹶﺎ ﹸﻝ ﰲ َﻋ ْ‬ ‫ﺱ ﻣُ ْ‬ ‫ﻭﻛﹶﺎ ﹶﻥ ﺍﻟﻨﺎ ُ‬
‫ﺠَﺘﻬﹺـﺪُﻭ ﹶﻥ ﹺﺇﻻﱠ‬ ‫ﺱ َﺟﻤِﻴﻌﹰﺎ ﻣُ ﹶﻘﱢﻠﺪِﻳﻦَ‪ ،‬ﻭﻻ ﻳُﻮ َﺟﺪُ َﺑْﻴَﻨ ُﻬ ْﻢ ﻣُ ْ‬ ‫ﺍﻟﺘَﺎﹺﺑ ِﻌﲔَ‪ ،‬ﹶﺃﻣﱠﺎ ﹺﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ﺍﻟﻨﺎ ُ‬
‫ﺱ ﹺﺑﻬَـﺎ‪،‬‬ ‫ﺤﻜﹸﻢُ ﺍﻟﻨﺎ َ‬ ‫ﺤﱠﺘ ﹺﻢ َﻋﻠﹶﻰ ﺍﻟ َﺪ ْﻭﹶﻟ ِﺔ ﹶﺃ ﹾﻥ َﺗَﺘَﺒﻨﱠﻰ ﺍ َﻷ ْﺣﻜﹶﺎ َﻡ ﺍﱠﻟﺘِﻲ َﺗ ْ‬ ‫ﻧَﺎ ِﺩ َﺭﺍﹰ‪ ،‬ﹶﻓﹺﺈﻥﱠ ِﻣ َﻦ ﺍﳌﹸ َ‬
‫ﷲ ﻣِـ ْﻦ ِﻗﺒَـ ﹺﻞ‬ ‫ﳊ ﹾﻜ ُﻢ ﹺﺑﻤَﺎ ﹶﺃْﻧ َﺰ ﹶﻝ ﺍ ُ‬ ‫ﺴﺮُ ﺍ ﹸ‬ ‫ﳋﻠِﻴ ﹶﻔﺔﹸ‪ ،‬ﻭﺍﻟﻮُﻻﺓﹸ‪ ،‬ﻭﺍﻟ ﹸﻘﻀَﺎﺓﹸ‪َ ،‬ﻷﻧﱠ ُﻪ َﻳَﺘ َﻌ ﱠ‬ ‫َﺳﻮَﺍ ٌﺀ ﺍ ﹶ‬
‫ﻀﺎﹰ‪ ،‬ﻭﺍﻟَﺘَﺒﻨﱢـﻲ ﹺﺇﱠﻧﻤَـﺎ‬ ‫ﺨَﺘِﻠ ﹶﻔﹰﺎ ﻭﻣَُﺘﻨَﺎِﻗ َ‬
‫ﺍﻟﻮُﻻ ِﺓ ﻭﺍﻟ ﹸﻘﻀَﺎ ِﺓ ِﻟ َﻌ َﺪ ﹺﻡ ﺍﺟﺘﻬﺎﺩ ِﻫ ْﻢ ﹺﺇﻻﱠ َﺗ ﹾﻘﻠِﻴ َﺪﹰﺍ ﻣُ ْ‬
‫ﺱ ﻭ َﻣ ْﻌ ﹺﺮﹶﻓ ِﺔ ﺍﳊﹶﺎ ِﺩﹶﺛ ِﺔ َﻭ َﻣ ْﻌ ﹺﺮﹶﻓ ِﺔ ﺍﻟ َﺪﻟِﻴﻞﹺ‪ ،‬ﻋِﻼ َﻭ ﹰﺓ َﻋﻠﹶﻰ ﹶﺃﻥﱠ َﺗ ْﺮ َﻙ ﺍﻟﻮُﻻ ِﺓ‬ ‫َﻳﻜﹸﻮ ﹸﻥ َﺑ ْﻌ َﺪ ﺍﻟ َﺪ ْﺭ ﹺ‬
‫ﻑ ﺍ َﻷ ْﺣﻜﹶﺎ ﹺﻡ ﻭَﺗﻨَﺎﻗﹸـﻀِﻬﺎ ﰲ‬ ‫ﺤ ﹸﻜﻤُﻮ ﹶﻥ ﹺﺑﻤَﺎ َﻳ ْﻌ ﹺﺮﻓﹸﻮ ﹶﻥ ُﻳ َﺆﺩﱢﻱ ﹺﺇﻟﹶﻰ ِﺍ ْﺧﺘِﻼ ِ‬ ‫ﻭﺍﻟ ﹸﻘﻀَﺎ ِﺓ َﻳ ْ‬
‫ﺤ ﹶﻜ َﻢ ﹺﺑ َﻐﻴْـ ﹺﺮ ﻣـﺎ‬ ‫ﺍﻟ َﺪ ْﻭﹶﻟ ِﺔ ﺍﻟﻮَﺍ ِﺣ َﺪﺓِ‪َ ،‬ﺑ ﹾﻞ ﰲ ﺍﻟَﺒﹶﻠ ِﺪ ﺍﻟﻮَﺍ ِﺣﺪِ‪َ ،‬ﺑ ﹾﻞ ﹶﻗ ْﺪ ُﻳ َﺆﺩﱢﻱ ﹺﺇﻟﹶﻰ ﹶﺃ ﹾﻥ ﻳُ ْ‬
‫ﳉﻬْـ ﹺﻞ ﰲ‬ ‫ﻚ ﻛﹶﺎ ﹶﻥ ِﻟﺰَﺍ َﻣﹰﺎ َﻋﻠﹶﻰ ﺍﻟ َﺪ ْﻭﹶﻟ ِﺔ ﺍ ِﻹﺳْﻼ ِﻣﱠﻴﺔِ‪ ،‬ﻭﺍﳊﹶﺎ ﹸﻝ ِﻣ َﻦ ﺍ ﹶ‬ ‫ﷲ‪ .‬ﻭﻟ ﹶﺬِﻟ َ‬ ‫ﹶﺃْﻧ َﺰ ﹶﻝ ﺍ ُ‬
‫ﺍ ِﻹﺳْﻼ ﹺﻡ َﻋﻠﹶﻰ ﻣَﺎ ِﻫ َﻲ َﻋﹶﻠْﻴ ِﻪ ﺍﻵﻥﹶ‪ ،‬ﹶﺃ ﹾﻥ َﺗَﺘَﺒﻨﱠﻰ ﹶﺃ ْﺣﻜﹶﺎﻣﹰﺎ ُﻣ َﻌﱠﻴَﻨﺔﹰ‪ ،‬ﻭﹶﺃ ﹾﻥ َﻳﻜﹸـﻮ ﹶﻥ ﻫَـﺬﹶﺍ‬
‫ﺕ‪ .‬ﻭﹶﺃ ﹾﻥ َﻳﻜﹸﻮ ﹶﻥ ﻫَـﺬﹶﺍ‬ ‫ﺕ ﻻ ﰲ ﺍﻟ َﻌﻘﹶﺎِﺋ ِﺪ ﻭﺍﻟ ِﻌﺒَﺎﺩَﺍ ِ‬ ‫ﺍﻟَﺘَﺒﻨﱢﻲ ﰲ ﺍ ﹸﳌﻌَﺎﻣَﻼﺕِ‪ ،‬ﻭﺍﻟﻌُﻘﹸﻮﺑَﺎ ِ‬
‫ﺴ َﲑ َﺟﻤِﻴ ُﻊ ﹸﺃﻣُﻮ ﹺﺭ‬ ‫ﻂ ُﺷﺆُﻭ ﹸﻥ ﺍﻟ َﺪ ْﻭﹶﻟﺔِ‪ ،‬ﻭَﺗ ِ‬ ‫ﻀَﺒ ﹶ‬ ‫ﺠﻤِﻴ ﹺﻊ ﺍ َﻷ ْﺣﻜﹶﺎﻡﹺ‪َ ،‬ﺣﱠﺘﻰ ﺗُ ْ‬ ‫ﺍﻟَﺘَﺒﻨﱢﻲ ﻋَﺎ ﱠﻣﹰﺎ ِﻟ َ‬
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 ‫ﻀﻊُ‬ ‫ﲔ َﺗَﺘَﺒﻨﱠﻰ ﺍ َﻷ ْﺣﻜﹶـﺎﻡَ‪ ،‬ﻭﺗَـ َ‬ ‫ﷲ‪َ .‬ﻋﻠﹶﻰ ﹶﺃﻥﱠ ﺍﻟ َﺪ ْﻭﹶﻟ ﹶﺔ ِﺣ َ‬ ‫ﺴﻠِﻤﲔَ‪َ ،‬ﻭ ﹾﻓ َﻖ ﹶﺃ ْﺣﻜﹶﺎ ﹺﻡ ﺍ ِ‬ ‫ﺍ ﹸﳌ ْ‬
‫ﺸ ْﺮ ِﻋﱠﻴ ِﺔ ﹶﻓﻘﹶـﻂﹾ‪ ،‬ﻭﻻ َﺗ ﹾﺄﺧُـ ﹶﺬ‬ ‫ﺐ ﹶﺃ ﹾﻥ َﺗَﺘ ﹶﻘﱠﻴ َﺪ ﺑﺎ َﻷ ْﺣﻜﹶﺎ ﹺﻡ ﺍﻟ َ‬‫ﺠ ُ‬ ‫ﺍﻟ ُﺪ ْﺳﺘُﻮ َﺭ ﻭﺍﻟﻘﹶﻮﺍﹺﻧﲔَ‪َ ،‬ﻳ ﹺ‬
‫ﻱ‬‫ﺸ ْﺮ ِﻋﱠﻴ ِﺔ ﹶﺃ ﱠ‬
‫ﺱ ﹶﻏْﻴ َﺮﻫَﺎ ُﻣ ﹾﻄﹶﻠ ﹶﻘﺎﹰ‪ ،‬ﻓﹶﻼ َﺗ ﹾﺄﺧُ ﹶﺬ ِﻣ ْﻦ ﹶﻏْﻴ ﹺﺮ ﺍ َﻷ ْﺣﻜﹶﺎ ﹺﻡ ﺍﻟـ َ‬ ‫ﹶﻏْﻴ َﺮﻫَﺎ‪َ ،‬ﺑ ﹾﻞ ﻻ َﺗ ْﺪﺭُ َ‬
‫ﺾ ﺍﻟَﻨ ﹶﻈ ﹺﺮ َﻋﻤﱠﺎ ﹺﺇﺫﹶﺍ ﻭَﺍﹶﻓ َﻖ ﺍ ِﻹﺳْﻼ َﻡ ﹶﺃ ْﻡ ﺧَﺎﹶﻟ ﹶﻔﻪُ‪ ،‬ﻓﹶﻼ َﺗ ﹾﺄﺧُ ﹶﺬ ﺍﻟَﺘ ﹾﺄﻣِﻴ َﻢ َﻣﹶﺜ ﹰ‬
‫ﻼ َﺑ ﹾﻞ‬ ‫َﺷ ْﻲﺀٍ‪ ،‬ﹺﺑ َﻐ ﱢ‬
‫ﺸ ْﺮ ِﻋﱠﻴ ِﺔ ﰲ ﹸﻛﻞﱢ‬ ‫ﺠﺐُ ﹶﺃ ﹾﻥ َﺗَﺘ ﹶﻘﱠﻴ َﺪ ﺑﺎ َﻷ ْﺣﻜﹶﺎ ﹺﻡ ﺍﻟ َ‬ ‫ﻚ َﻳ ﹺ‬ ‫َﺗﻀَﻊ ﺣُ ﹾﻜ َﻢ ﺍ ِﳌ ﹾﻠ ِﻜﱠﻴ ِﺔ ﺍﻟﻌَﺎ ﱠﻣ ِﺔ‪ .‬ﻭﻟ ﹶﺬِﻟ َ‬
‫ﲔ ﻭﺍ َﻷْﻧ ِﻈ َﻤﺔﹸ ﺍﱠﻟﺘِﻲ ﺗَﺘ َﻌﻠﱠﻖُ ﹺﺑ َﻐْﻴ ﹺﺮ ﺍﻟ ِﻔﻜﹾـﺮ ِﺓ‬ ‫ﻣَﺎ ﻳَﺘ َﻌﻠﱠﻖُ ﺑﺎﻟ ِﻔﻜﹾﺮ ِﺓ ﻭﺍﻟ ﹶﻄﺮﹺﻳ ﹶﻘ ِﺔ‪ .‬ﹶﺃﻣﱠﺎ ﺍﻟﻘﹶﻮﺍﻧ ُ‬
‫ﺐ‬‫ﲔ ﺍ ِﻹﺩَﺍ ﹺﺭﻳﱠـﺔِ‪ ،‬ﻭَﺗ ْﺮﺗِﻴـ ﹺ‬ ‫ﻭﺍﻟ ﹶﻄ ﹺﺮﻳ ﹶﻘ ِﺔ ﻭﺍﱠﻟﺘِﻲ ﻻ ُﺗ َﻌﺒﱢ ُﺮ َﻋ ْﻦ ﹺﻭ ْﺟ َﻬ ِﺔ َﻧ ﹶﻈ ﹴﺮ ِﻣﹾﺜﻞﹸ ﺍﻟﻘﹶـﻮﺍﻧ ﹺ‬
‫ﺍﻟ َﺪﻭَﺍِﺋﺮﹺ‪ ،‬ﻭﻣَﺎ ﺷَﺎ ﹶﻛ ﹶﻞ ﹶﺫِﻟﻚَ‪ ،‬ﹶﻓﹺﺈﻧﱠﻬﺎ ﺗُ ْﻌَﺘَﺒﺮُ ِﻣ َﻦ ﺍﻟ َﻮﺳِﻴﹶﻠ ِﺔ ﻭﺍ ُﻷ ْﺳﻠﹸﻮﺏﹺ‪ ،‬ﻭ ِﻫ َﻲ ﻛﺎﻟ ُﻌﻠﹸﻮ ﹺﻡ‬
‫ﺕ ﻭﺍﻟ ﹸﻔﻨُﻮ ِﻥ َﺗ ﹾﺄ ُﺧ ﹸﺬﻫَﺎ ﺍﻟ َﺪ ْﻭﹶﻟﺔﹸ ﻭُﺗَﻨﻈﱢ ُﻢ ﹺﺑﻬَﺎ ُﺷﺆُﻭَﻧﻬَﺎ‪ ،‬ﹶﻛﻤَﺎ ﹶﻓ َﻌ ﹶﻞ ﻋُ َﻤﺮُ ﺑْـ ُﻦ‬ ‫ﺼﻨَﺎﻋﺎ ِ‬ ‫ﻭﺍﻟ ِ‬
‫ﲔ َﺩ ﱠﻭ ﹶﻥ ﺍﻟ َﺪﻭَﺍﻭﹺﻳ َﻦ ﹶﻓﹺﺈﱠﻧﻪُ ﹶﺃ َﺧ ﹶﺬﻫَﺎ ِﻣ َﻦ ﺍﻟﻔﹶﺎ ﹺﺭ ِﺳﱠﻴﺔِ‪ ،‬ﻭ َﻫ ِﺬ ِﻩ ﺍ َﻷ ْﺷﻴَﺎ ُﺀ ﺍ ِﻹﺩَﺍ ﹺﺭﻳﱠ ﹸﺔ‬ ‫ﺏ ِﺣ َ‬ ‫ﳋﻄﱠﺎ ﹺ‬ ‫ﺍﹶ‬
‫ﺸ ْﺮ ِﻋﱠﻴﺔِ‪ ،‬ﻓﹶـﻼ ﺗُﻮﺿَـ ُﻊ ﰲ‬ ‫ﲔ ﺍﻟ َ‬ ‫ﺖ ِﻣ َﻦ ﺍﻟ ُﺪ ْﺳﺘُﻮﺭﹺ‪ ،‬ﻭﻻ ِﻣ َﻦ ﺍﻟ ﹶﻘﻮَﺍﻧ ﹺ‬ ‫ﺴ ْ‬ ‫ﻭﺍﻟ ﹶﻔﻨﱢـﻴﱠ ﹸﺔ ﹶﻟْﻴ َ‬
‫ﻚ ﻛﹶﺎ ﹶﻥ ﻭَﺍ ﹺﺟﺐُ ﺍﻟ َﺪ ْﻭﹶﻟ ِﺔ ﺍ ِﻹﺳْﻼ ِﻣﱠﻴ ِﺔ ﹶﺃ ﹾﻥ َﻳﻜﹸﻮ ﹶﻥ ُﺩ ْﺳﺘُﻮ ُﺭﻫَﺎ ﹶﺃ ْﺣﻜﹶﺎﻣﹰﺎ‬ ‫ﺍﻟ ُﺪ ْﺳﺘُﻮﺭﹺ‪ ،‬ﻭﻟ ﹶﺬِﻟ َ‬
‫ﻱ‬‫ﲔ َﺗَﺘَﺒﻨﱠﻰ ﹶﺃ ﱠ‬ ‫ﻱ ﹶﺃ ﹾﻥ َﻳﻜﹸﻮ ﹶﻥ ُﺩ ْﺳﺘُﻮ ُﺭﻫَﺎ ﹺﺇﺳْﻼ ِﻣﱠﻴﺎﹰ‪ ،‬ﻭﻗﹶﺎﻧُﻮُﻧﻬَﺎ ﹺﺇﺳْﻼ ِﻣﱠﻴﹰﺎ‪ .‬ﻭ ِﺣ َ‬ ‫َﺷ ْﺮ ِﻋﱠﻴﺔﹰ‪ ،‬ﹶﺃ ْ‬
‫ﺼﺤِﻴ ﹺﺢ‬ ‫ﺸ ْﺮ ِﻋﻲﱢ‪َ ،‬ﻣ َﻊ ﺍﻟ ﹶﻔ ْﻬ ﹺﻢ ﺍﻟـ َ‬ ‫ﺱ ﹸﻗﻮﱠ ِﺓ ﺍﻟ َﺪﻟِﻴ ﹺﻞ ﺍﻟ َ‬‫ﺠﺐُ ﹶﺃ ﹾﻥ َﺗَﺘَﺒﻨﱠﺎ ُﻩ َﻋﻠﹶﻰ ﹶﺃﺳَﺎ ﹺ‬ ‫ﺣُ ﹾﻜ ﹴﻢ َﻳ ﹺ‬
‫ﺸ ِﻜﹶﻠﺔﹶ‪ ،‬ﹶﺃ ﱠﻭ ﹰﻻ ِﻟَﺘ ﹾﻔ َﻬ َﻤﻬَﺎ‪َ ،‬ﻷﻥﱠ‬‫ﺱ ﺍ ﹸﳌ ْ‬ ‫ﻚ ﻛﹶﺎ ﹶﻥ َﻋﹶﻠْﻴﻬَﺎ ﹶﺃ ﹾﻥ َﺗ ْﺪﺭُ َ‬ ‫ﺸ ِﻜﹶﻠ ِﺔ ﺍﻟ ﹶﻘﺎِﺋ َﻤ ِﺔ‪ .‬ﻭﻟ ﹶﺬِﻟ َ‬ ‫ِﻟ ﹾﻠﻤُ ْ‬
‫ﺸ ْﺮ ِﻋ ﱠﻲ ﺍﱠﻟﺬِﻱ َﻳْﻨ ﹶﻄﹺﺒﻖُ َﻋﻠﹶﻰ َﻫ ِﺬ ِﻩ‬ ‫ﺿﺮُﻭ ﹺﺭﻱﱞ ﹺﺟ ﱠﺪﺍﹰ‪ ،‬ﹸﺛﻢﱠ َﺗ ﹾﻔ َﻬ َﻢ ﺍﳊﹸ ﹾﻜ َﻢ ﺍﻟ َ‬ ‫ﺸ ِﻜﹶﻠ ِﺔ َ‬ ‫ﹶﻓ ْﻬ َﻢ ﺍﳌﹸ ْ‬
‫ﺱ‬ ‫ﺸ ْﺮ ِﻋﻲﱢ‪ ،‬ﹸﺛﻢﱠ َﺗَﺘَﺒﻨﱠﻰ َﻫﺬﹶﺍ ﺍﳊﹸ ﹾﻜ َﻢ َﻋﻠﹶﻰ ﹶﺃﺳَـﺎ ﹺ‬ ‫ﺱ َﺩﻟِﻴ ﹶﻞ ﺍﳊﹸ ﹾﻜ ﹺﻢ ﺍﻟ َ‬ ‫ﺸ ِﻜﹶﻠﺔِ‪ ،‬ﹸﺛﻢﱠ َﺗ ْﺪﺭُ َ‬ ‫ﺍ ﹸﳌ ْ‬
‫ﺠَﺘ ﹺﻬ ٍﺪ ﻣِـ َﻦ‬ ‫ﻱ ﻣُ ْ‬‫ﺸ ْﺮ ِﻋﱠﻴﺔﹸ ﹺﺇﻣﱠﺎ ِﻣ ْﻦ َﺭﹾﺃ ﹺ‬
‫ﻗﹸ ﱠﻮ ِﺓ ﺍﻟ َﺪﻟِﻴﻞﹺ‪َ ،‬ﻋﻠﹶﻰ ﹶﺃ ﹾﻥ ﺗُ ْﺆ َﺧ ﹶﺬ َﻫ ِﺬ ِﻩ ﺍ َﻷ ْﺣﻜﹶﺎ ُﻡ ﺍﻟ َ‬
‫ﺏ‬‫ﻉ َﻋﻠﹶﻰ ﺍﻟ َﺪﻟِﻴ ﹺﻞ ﻭﺍﻻ ﹾﻃ ِﻤﹾﺌﻨَﺎ ِﻥ ﹺﺇﻟﹶﻰ ﹸﻗ ﱠﻮِﺗﻪِ‪ ،‬ﻭﹺﺇﻣﱠﺎ ِﻣ َﻦ ﺍﻟ ِﻜﺘَﺎ ﹺ‬ ‫ﺠَﺘﻬﹺﺪﻳﻦَ‪َ ،‬ﺑ ْﻌ َﺪ ﺍ ِﻹ ﱢﻃﻼ ﹺ‬ ‫ﺍ ﹸﳌ ْ‬
‫ﺱ ﻭﹶﻟ ِﻜ ْﻦ ﺑﺎﺟﺘﻬﺎﺩ َﺷ ْﺮ ِﻋﻲﱟ‪ ،‬ﻭﹶﻟ ﹺﻮ ﺍﺟﺘﻬﺎﺩﹰﺍ ُﺟ ْﺰِﺋﻴﱠـﹰﺎ‬ ‫ﻉ ﹶﺃ ﹺﻭ ﺍﻟ ِﻘﻴَﺎ ﹺ‬‫ﻭﺍﻟﺴُﱠﻨ ِﺔ ﹶﺃ ﹺﻭ ﺍ ِﻹ ْﺟﻤَﺎ ﹺ‬
‫ﲔ َﻋﻠﹶﻰ ﺍﻟﹺﺒﻀَﺎ َﻋ ِﺔ ﻣَـﹶﺜﻼﹰ‪،‬‬ ‫ﺕ ﹶﺃ ﹾﻥ َﺗَﺘَﺒﻨﱠﻰ َﻣْﻨ َﻊ ﺍﻟَﺘ ﹾﺄ ِﻣ ﹺ‬
‫ﺴﹶﺄﹶﻟ ِﺔ‪ .‬ﹶﻓﹺﺈﺫﹶﺍ ﹶﺃﺭَﺍ َﺩ ْ‬
‫ﻭﻫُ َﻮ ﺍﺟﺘﻬﺎ ُﺩ ﺍ ﹶﳌ ْ‬
‫ﺱ‬ ‫ﺱ ﹶﺃ ﱠﻭ ﹰﻻ ﻣَﺎ ﻫُ َﻮ ﺍﻟَﺘ ﹾﺄ ِﻣﲔُ َﻋﻠﹶﻰ ﺍﻟﹺﺒﻀَﺎ َﻋﺔِ‪َ ،‬ﺣﺘﱠﻰ ﺗﻌ ﹺﺮﹶﻓﻪُ‪ ،‬ﹸﺛﻢﱠ ﺗَـ ْﺪﺭُ َ‬ ‫َﻋﹶﻠْﻴﻬَﺎ ﹶﺃ ﹾﻥ َﺗ ْﺪﺭُ َ‬
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 ‫ﳊﻜﹾـ َﻢ‬ ‫ﲔ ﻭَﺗَﺘَﺒﻨﱠـﻰ ﺍ ﹸ‬ ‫ﷲ ﰲ ﺍ ِﳌ ﹾﻠ ِﻜﱠﻴ ِﺔ َﻋﻠﹶﻰ ﺍﻟَﺘ ﹾﺄ ِﻣ ﹺ‬ ‫َﻭﺳَﺎِﺋ ﹶﻞ ﺍﻟَﺘ َﻤﻠﱡﻚِ‪ ،‬ﹸﺛﻢﱠ ﺗُ ﹶﻄﱢﺒ َﻖ ﺣُ ﹾﻜ َﻢ ﺍ ِ‬
‫ﻚ‪ .‬ﻭِﻟ َﻬﺬﹶﺍ ﻛﹶﺎ ﹶﻥ ﻻ ُﺑﺪﱠ ﹶﺃ ﹾﻥ َﺗﻜﹸﻮ ﹶﻥ ِﻟ ﹾﻠﺪُ ْﺳﺘُﻮﺭﹺ‪ ،‬ﻭِﻟﻜﹸـ ﱢﻞ ﻗﹶـﺎﻧُﻮﻥٍ‪،‬‬ ‫ﺸ ْﺮ ِﻋ ﱠﻲ ﰲ ﹶﺫِﻟ َ‬ ‫ﺍﻟ َ‬
‫ﺕ ِﻣْﻨﻪُ ﹸﻛﻞﱡ ﻣَﺎ ﱠﺩﺓٍ‪ ،‬ﻭ َﺩﻟِﻴﹶﻠﻪُ ﺍﱠﻟﺬِﻱ ﺍﻋْﺘ ِﻤ َﺪ‬ ‫ﺐ ﺍﱠﻟﺬِﻱ ﺃﹸ ِﺧ ﹶﺬ ْ‬ ‫ﺡ ﺍ ﹶﳌ ﹾﺬ َﻫ َ‬‫ﻣُ ﹶﻘ ﱢﺪ َﻣ ﹲﺔ ُﺗَﺒﻴﱢ ُﻦ ﹺﺑ ُﻮﺿُﻮ ﹴ‬
‫ﺖ ِﻣْﻨﻪُ ﺍﳌﹶﺎ ﱠﺩ ﹸﺓ ﹺﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﺍ ْﺳِﺘﻨْـﺒَﺎ ﹸﻃﻬَﺎ ﺑﺎﺟﺘﻬﺎ ٍﺩ‬ ‫َﻋﹶﻠْﻴﻪِ‪ ،‬ﹶﺃ ْﻭ ُﺗَﺒﻴﱢ ُﻦ ﺍﻟ َﺪﻟِﻴ ﹶﻞ ﺍﱠﻟﺬِﻱ ﺍﺳﺘُﻨﺒ ﹶﻄ ْ‬
‫ﺴِﻠﻤُﻮ ﹶﻥ ﹶﺃﻥﱠ ﺍ َﻷ ْﺣﻜﹶﺎ َﻡ ﺍﱠﻟﺘِﻲ َﺗَﺒﱠﻨْﺘﻬَﺎ ﺍﻟ َﺪ ْﻭﹶﻟﺔﹸ ﰲ ﺍﻟﺪُﺳْـﺘُﻮ ﹺﺭ‬ ‫ﻑ ﺍ ﹸﳌ ْ‬ ‫ﺻﺤِﻴﺢﹴ‪َ ،‬ﺣﺘﱠﻰ َﻳ ْﻌ ﹺﺮ َ‬ ‫َ‬
‫ﲔﻻ‬ ‫ﺴﻠِﻤ َ‬ ‫ﺻﺤِﻴﺢﹴ‪َ ،‬ﻷﻥﱠ ﺍﳌﹸـ ْ‬ ‫ﺴَﺘْﻨَﺒ ﹶﻄ ﹲﺔ ﺑﺎﺟﺘﻬﺎ ٍﺩ َ‬ ‫ﲔ ِﻫ َﻲ ﹶﺃ ْﺣﻜﹶﺎ ٌﻡ َﺷ ْﺮ ِﻋﱠﻴﺔﹲ‪ ،‬ﻣُ ْ‬ ‫ﻭﺍﻟ ﹶﻘﻮَﺍﹺﻧ ﹺ‬
‫ﺤﻜﹸﻢُ ﹺﺇﻻﱠ ﹺﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ﺣُ ﹾﻜ َﻤﹰﺎ َﺷ ْﺮ ِﻋﱠﻴﹰﺎ َﺗَﺒﱠﻨﺘْـ ُﻪ ﺍﻟ َﺪ ْﻭﻟﹶـ ﹸﺔ‪.‬‬ ‫ُﻳ ﹾﻠ َﺰﻣُﻮ ﹶﻥ ﹺﺑﻄﹶﺎ َﻋ ِﺔ ﺍﻟ َﺪ ْﻭﹶﻟ ِﺔ ﻓِﻴﻤَﺎ َﺗ ْ‬
‫ﺱ َﺗَﺘَﺒﻨﱠﻰ ﺍﻟ َﺪ ْﻭﹶﻟﺔﹸ ﹶﺃ ْﺣﻜﹶﺎ َﻣﹰﺎ َﺷ ْﺮ ِﻋﱠﻴ ﹰﺔ َﺗﻜﹸﻮ ﹸﻥ ﺩُﺳْـﺘُﻮ َﺭﹰﺍ ﻭﻗﹶـﻮَﺍﹺﻧﲔَ‪،‬‬ ‫ﻭ َﻋﻠﹶﻰ َﻫﺬﹶﺍ ﺍ َﻷﺳَﺎ ﹺ‬
‫ﺤ ِﻤﻠﹸﻮ ﹶﻥ ﺗَﺎﹺﺑ ِﻌﱠﻴَﺘﻬَﺎ‪.‬‬
‫ﺱ ﺍﱠﻟﺬِﻳ َﻦ َﻳ ْ‬ ‫ﺤﻜﹸ َﻢ ﹺﺑﻬَﺎ ﺍﻟﻨَﺎ َ‬ ‫ِﻟَﺘ ْ‬
‫ﺸﺮُﻭ َﻋﹰﺎ ِﻟ ُﺪ ْﺳﺘُﻮ ﹺﺭ ﺍﻟ َﺪ ْﻭﹶﻟ ِﺔ‬
‫ﲔ َﻣ ْ‬ ‫ﺴِﻠ ِﻤ َ‬ ‫ﻀﻊُ َﺑْﻴ َﻦ ﹶﺃْﻳﺪِﻱ ﺍﳌﹸ ْ‬ ‫ﻭ َﻋﻠﹶﻰ َﺳﺒﹺﻴ ﹺﻞ ﺍ ِﳌﺜﹶﺎ ﹺﻝ َﻧ َ‬
‫ﺴِﻠﻤُﻮ ﹶﻥ ﻭ ُﻫ ْﻢ َﻳ ْﻌ َﻤﻠﹸﻮ ﹶﻥ ِﻹﻗﹶﺎﻣِـ ِﺔ‬ ‫ﺍ ِﻹﺳْﻼ ِﻣﱠﻴ ِﺔ ﰲ ﺍﻟﻌَﺎﹶﻟ ﹺﻢ ﺍ ِﻹﺳْﻼ ِﻣﻲﱢ‪َ ،‬ﺣﺘﱠﻰ َﻳ ْﺪﺭُ َﺳﻪُ ﺍ ﹸﳌ ْ‬
‫ﻆ ﹶﺃﻥﱠ‬ ‫ﺤ ِﻤ ﹶﻞ ﺍﻟ َﺪ ْﻋ َﻮ ﹶﺓ ﺍ ِﻹﺳْﻼ ِﻣﱠﻴ ﹶﺔ ﹺﺇﻟﹶﻰ ﺍﻟﻌَﺎﹶﻟ ﹺﻢ‪ .‬ﻭﻻ ُﺑﺪﱠ ﹶﺃ ﹾﻥ ﻳُﻼ َﺣ ﹶ‬ ‫ﺍﻟ َﺪ ْﻭﹶﻟ ِﺔ ﺍ ِﻹﺳْﻼ ِﻣﱠﻴ ِﺔ ِﻟَﺘ ْ‬
‫ﺼﹰﺎ ﹺﺑﻘﹸ ﹾﻄ ﹴﺮ ُﻣ َﻌﱠﻴﻦﹴ‪َ ،‬ﺑ ﹾﻞ ﻫُ َﻮ ِﻟ ﹾﻠ َﺪ ْﻭﹶﻟ ِﺔ ﺍ ِﻹﺳْﻼ ِﻣﱠﻴ ِﺔ ﰲ ﺍﻟﻌَـﺎﹶﻟ ﹺﻢ‬ ‫ﺨَﺘ ﱠ‬ ‫ﺲ ﻣُ ْ‬‫َﻫ ﹶﺬﺍ ﺍﻟ ُﺪ ْﺳﺘُﻮ َﺭ ﹶﻟْﻴ َ‬
‫ﻱ َﺑﹶﻠ ٍﺪ ﻣُ ﹾﻄﹶﻠ ﹶﻘﹰﺎ‪.‬‬
‫ﻱ ﻗﹸ ﹾﻄ ﹴﺮ ﹶﺃ ْﻭ ﹶﺃ ﱡ‬ ‫ﺼﺪُ ﹺﺑ ِﻪ ﹶﺃ ﱡ‬‫ﺍ ِﻹﺳْﻼ ِﻣﻲﱢ‪ ،‬ﻭﻻ ﻳُ ﹾﻘ َ‬

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 ‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﻣﺸﺮﻭﻉ ﺩﺳﺘﻮﺭ ﺩﻭﻟﺔ ﺍﳋـﻼﻓﺔ‬

‫ﻫﺬﺍ ﻣﺸﺮﻭﻉ ﺩﺳﺘﻮﺭ ﻟﺪﻭﻟﺔ ﺍﳋﻼﻓﺔ‪ ،‬ﻧﻀﻌﻪ ﺑﲔ ﺃﻳﺪﻱ ﺍﳌﺴﻠﻤﲔ ‪ -‬ﻭﻫﻢ‬
‫ﻳﻌﻤﻠﻮﻥ ﻹﻗﺎﻣﺔ ﺩﻭﻟﺔ ﺍﳋﻼﻓﺔ‪ ،‬ﻭﺇﻋﺎﺩﺓ ﺍﳊﻜﻢ ﲟﺎ ﺃﻧﺰﻝ ﺍﷲ ‪ -‬ﻟﻴﺘﺼﻮﺭﻭﺍ ﻭﺍﻗـﻊ‬
‫ﺍﻟﺪﻭﻟﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺷﻜﻠﻬﺎ ﻭﺃﻧﻈﻤﺘﻬﺎ‪ ،‬ﻭﻣﺎ ﺳﺘﻘﻮﻡ ﺑﺘﻄﺒﻴﻘﻪ ﻣﻦ ﺃﻧﻈﻤﺔ ﺍﻹﺳﻼﻡ‬
‫ﻭﺃﺣﻜﺎﻣﻪ‪.‬‬
‫ﻭﻫﺬﺍ ﺍﻟﺪﺳـﺘﻮﺭ ﻫـﻮ ﺩﺳـﺘﻮﺭ ﺇﺳـﻼﻣﻲ‪ ،‬ﻣﻨﺒﺜـﻖ ﻣـﻦ ﺍﻟﻌﻘﻴـﺪﺓ‬
‫ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﻣﺄﺧﻮﺫ ﻣﻦ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﺑﻨﺎﺀ ﻋﻠﻰ ﻗﻮﺓ ﺍﻟﺪﻟﻴﻞ‪.‬‬
‫ﻭﻗﺪ ﺍﻋﺘُ ِﻤ َﺪ ﰲ ﺃﺧﺬﻩ ﻋﻠﻰ ﻛﺘﺎﺏ ﺍﷲ‪ ،‬ﻭﺳﻨﺔ ﺭﺳﻮﻟﻪ‪ ،‬ﻭﻣﺎ ﺃﺭﺷﺪﺍ ﺇﻟﻴـﻪ‬
‫ﻣﻦ ﺇﲨﺎﻉ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﻘﻴﺎﺱ‪.‬‬
‫ﻭﻫﻮ ﺩﺳﺘﻮﺭ ﺇﺳﻼﻣﻲ ﻟﻴﺲ ﻏﲑ‪ ،‬ﻭﻟﻴﺲ ﻓﻴﻪ ﺷﻲﺀ ﻏـﲑ ﺇﺳــﻼﻣﻲ‪،‬‬
‫ﻭﻫـﻮ ﺩﺳـﺘـﻮﺭ ﻟﻴﺲ ﳐﺘﺼﹰﺎ ﺑﻘﻄﺮ ﻣﻌﲔ‪ ،‬ﺃﻭ ﺑﻠﺪ ﻣﻌﲔ‪ ،‬ﺑﻞ ﻫـﻮ ﻟﺪﻭﻟـﺔ‬
‫ﺍﳋﻼﻓﺔ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺑﻞ ﰲ ﺍﻟﻌﺎﱂ ﺃﲨﻊ‪ ،‬ﺑﺎﻋﺘﺒﺎﺭ ﺃﻥ ﺩﻭﻟـﺔ ﺍﳋﻼﻓـﺔ‬
‫ﺳﺘﺤﻤﻞ ﺍﻹﺳﻼﻡ ﺭﺳﺎﻟﺔ ﻧﻮﺭ ﻭﻫـﺪﺍﻳـﺔ ﺇﱃ ﺍﻟﻌﺎﱂ ﺃﲨﻊ‪ ،‬ﻭﺗﻌﻤﻞ ﻋﻠﻰ ﺭﻋﺎﻳﺔ‬
‫ﺷﺆﻭﻧﻪ‪ ،‬ﻭﺿﻤﻪ ﺇﱃ ﻛﻨﻔﻬﺎ‪ ،‬ﻭﺗﻄﺒﻴﻖ ﺃﺣﻜﺎﻡ ﺍﻹﺳﻼﻡ ﻋﻠﻴﻪ‪.‬‬
‫ﻭﺇﻥ »ﺣﺰﺏ ﺍﻟﺘﺤﺮﻳﺮ« ﻳﻘﺪّﻡ ﻫﺬﺍ ﺍﳌﺸﺮﻭﻉ ﺇﱃ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﻳـﺴﺄﻝ ﺍﷲ‬
‫ﺃﻥ ﻳﻜﺮﻣﻬﻢ‪ ،‬ﻭﺃﻥ ﻳﻌﺠّﻞ ﺑﺘﺤﻘﻴﻖ ﻏﺎﻳﺔ ﻣﺴﻌﻰ ﺍﳌﺆﻣﻨﲔ ﰲ ﺇﻗﺎﻣﺔ ﺍﳋﻼﻓﺔ ﺍﻟﺮﺍﺷﺪﺓ‪،‬‬
‫ﻭﺇﻋﺎﺩﺓ ﺍﳊﻜﻢ ﲟﺎ ﺃﻧﺰﻝ ﺍﷲ‪ ،‬ﻟﻴﻮﺿﻊ ﻫﺬﺍ ﺍﳌﺸﺮﻭﻉ ﺩﺳﺘﻮﺭﹰﺍ ﻟﺪﻭﻟﺔ ﺍﳋﻼﻓﺔ‪.‬‬
‫ﻭﻣﺎ ﺫﻟﻚ ﻋﻠﻰ ﺍﷲ ﺑﻌﺰﻳﺰ‪.‬‬

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 ‫ﺃﺣـﻜﺎﻡ ﻋﺎﻣّـﺔ‬
‫ﺍﳌﺎﺩﺓ ‪ - ١‬ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ ﻫﻲ ﺃﺳﺎﺱ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﲝﻴـﺚ ﻻ ﻳﺘـﺄﺗﻰ‬
‫ﻭﺟﻮﺩ ﺷﻲﺀ ﰲ ﻛﻴﺎﻬﻧﺎ ﺃﻭ ﺟﻬﺎﺯﻫﺎ ﺃﻭ ﳏﺎﺳﺒﺘﻬﺎ ﺃﻭ ﻛﻞ ﻣﺎ ﻳﺘﻌﻠﻖ ﻬﺑﺎ‪ ،‬ﺇﻻ ﲜﻌﻞ‬
‫ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺃﺳﺎﺳﹰﺎ ﻟﻪ‪ .‬ﻭﻫﻲ ﰲ ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ ﺃﺳﺎﺱ ﺍﻟﺪﺳﺘﻮﺭ ﻭﺍﻟﻘﻮﺍﻧﲔ‬
‫ﺍﻟﺸﺮﻋﻴﺔ ﲝﻴﺚ ﻻ ﻳُﺴﻤﺢ ﺑﻮﺟﻮﺩ ﺷﻲﺀ ﳑﺎ ﻟﻪ ﻋﻼﻗﺔ ﺑﺄﻱ ﻣﻨﻬﻤﺎ ﺇﻻ ﺇﺫﺍ ﻛـﺎﻥ‬
‫ﻣﻨﺒﺜﻘﹰﺎ ﻋﻦ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ٢‬ﺩﺍﺭ ﺍﻹﺳﻼﻡ ﻫﻲ ﺍﻟﺒﻼﺩ ﺍﻟﱵ ﺗﻄﺒﻖ ﻓﻴﻬﺎ ﺃﺣﻜﺎﻡ ﺍﻹﺳـﻼﻡ‪،‬‬
‫ﻭﻳﻜﻮﻥ ﺃﻣﺎﻬﻧﺎ ﺑﺄﻣﺎﻥ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺩﺍﺭ ﺍﻟﻜﻔﺮ ﻫﻲ ﺍﻟﱵ ﺗﻄﺒﻖ ﺃﻧﻈﻤﺔ ﺍﻟﻜﻔـﺮ‪ ،‬ﺃﻭ‬
‫ﻳﻜﻮﻥ ﺃﻣﺎﻬﻧﺎ ﺑﻐﲑ ﺃﻣﺎﻥ ﺍﻹﺳﻼﻡ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ٣‬ﻳﺘﺒﻨّﻰ ﺍﳋﻠﻴﻔﺔ ﺃﺣﻜﺎﻣﹰﺎ ﺷﺮﻋﻴﺔ ﻣﻌﻴﻨـﺔ ﻳـﺴﻨﻬﺎ ﺩﺳـﺘﻮﺭﹰﺍ‬
‫ﻭﻗﻮﺍﻧﲔ‪ ،‬ﻭﺇﺫﺍ ﺗﺒﲎ ﺣﻜﻤﹰﺎ ﺷﺮﻋﻴﹰﺎ ﰲ ﺫﻟﻚ‪ ،‬ﺻﺎﺭ ﻫﺬﺍ ﺍﳊﻜﻢ ﻭﺣﺪﻩ ﻫﻮ ﺍﳊﻜﻢ‬
‫ﺍﻟﺸﺮﻋﻲ ﺍﻟﻮﺍﺟﺐ ﺍﻟﻌﻤﻞ ﺑﻪ‪ ،‬ﻭﺃﺻﺒﺢ ﺣﻴﻨﺌﺬ ﻗﺎﻧﻮﻧﹰﺎ ﻧﺎﻓﺬﹰﺍ ﻭﺟﺒﺖ ﻃﺎﻋﺘﻪ ﻋﻠـﻰ‬
‫ﻛﻞ ﻓﺮﺩ ﻣﻦ ﺍﻟﺮﻋﻴﺔ ﻇﺎﻫﺮﹰﺍ ﻭﺑﺎﻃﻨﹰﺎ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ :٤‬ﻻ ﻳﺘﺒﲎ ﺍﳋﻠﻴﻔﺔ ﺃﻱ ﺣﻜﻢ ﺷﺮﻋﻲ ﻣﻌﲔ ﰲ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻣﺎ ﻋﺪﺍ‬
‫ﺍﻟﺰﻛﺎﺓ ﻭﺍﳉﻬﺎﺩ‪ ،‬ﻭﻣﺎ ﻳﻠﺰﻡ ﳊﻔﻆ ﻭﺣﺪﺓ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﻻ ﻳﺘﺒﲎ ﺃﻱ ﻓﻜـﺮ ﻣـﻦ‬
‫ﺍﻷﻓﻜﺎﺭ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺎﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ :٥‬ﲨﻴﻊ ﺍﻟﺬﻳﻦ ﳛﻤﻠﻮﻥ ﺍﻟﺘﺎﺑﻌﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻳﺘﻤﺘﻌﻮﻥ ﺑـﺎﳊﻘﻮﻕ‬
‫ﻭﻳﻠﺘﺰﻣﻮﻥ ﺑﺎﻟﻮﺍﺟﺒﺎﺕ ﺍﻟﺸﺮﻋﻴﺔ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ٦‬ﻻ ﳚﻮﺯ ﻟﻠﺪﻭﻟﺔ ﺃﻥ ﻳﻜﻮﻥ ﻟﺪﻳﻬﺎ ﺃﻱ ﲤﻴﻴﺰ ﺑﲔ ﺃﻓﺮﺍﺩ ﺍﻟﺮﻋﻴﺔ‬
‫ﰲ ﻧﺎﺣﻴﺔ ﺍﳊﻜﻢ ﺃﻭ ﺍﻟﻘﻀﺎﺀ ﺃﻭ ﺭﻋﺎﻳﺔ ﺍﻟﺸﺆﻭﻥ ﺃﻭ ﻣﺎ ﺷﺎﻛﻞ ﺫﻟﻚ‪ ،‬ﺑﻞ ﳚﺐ ﺃﻥ‬
‫ﺗﻨﻈﺮ ﻟﻠﺠﻤﻴﻊ ﻧﻈﺮﺓ ﻭﺍﺣﺪﺓ ﺑﻐﺾ ﺍﻟﻨﻈﺮ ﻋﻦ ﺍﻟﻌﻨﺼﺮ ﺃﻭ ﺍﻟﺪﻳﻦ ﺃﻭ ﺍﻟﻠﻮﻥ ﺃﻭ ﻏﲑ‬

‫‪٩٢‬‬
 ‫ﺫﻟﻚ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ٧‬ﺗﻨـﻔـﺬ ﺍﻟﺪﻭﻟﺔ ﺍﻟﺸﺮﻉ ﺍﻹﺳﻼﻣﻲ ﻋﻠﻰ ﲨﻴـﻊ ﺍﻟـﺬﻳﻦ‬
‫ﳛـﻤـﻠﻮﻥ ﺍﻟﺘﺎﺑﻌﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺳﻮﺍﺀ ﺃﻛﺎﻧﻮﺍ ﻣﺴﻠﻤﲔ ﺃﻡ ﻏﲑ ﻣﺴﻠﻤﲔ ﻋﻠـﻰ‬
‫ﺍﻟﻮﺟﻪ ﺍﻟﺘﺎﱄ‪:‬‬
‫ـﻼﻡ ﺩﻭﻥ ﺃﻱ‬ ‫ـﺎﻡ ﺍﻹﺳـ‬‫ـﻊ ﺃﺣﻜـ‬ ‫ـﺴﻠﻤﲔ ﲨﻴـ‬ ‫ـﻰ ﺍﳌـ‬
‫ـﺬ ﻋﻠـ‬ ‫ﺃ ‪ -‬ﺗﻨﻔـ‬
‫ﺍﺳﺘﺜﻨﺎﺀ‪.‬‬
‫ﺏ ‪ -‬ﻳُﺘﺮﻙ ﻏﲑ ﺍﳌﺴـﻠـﻤـﲔ ﻭﻣﺎ ﻳﻌﺘﻘﺪﻭﻥ ﻭﻣﺎ ﻳﻌﺒﺪﻭﻥ ﺿـﻤﻦ‬
‫ﺍﻟﻨﻈﺎﻡ ﺍﻟﻌﺎﻡ‪.‬‬
‫ﺝ ‪ -‬ﺍﳌﺮﺗﺪﻭﻥ ﻋﻦ ﺍﻹﺳﻼﻡ ﻳﻄﺒﻖ ﻋﻠﻴﻬﻢ ﺣﻜﻢ ﺍﳌﺮﺗﺪ ﺇﻥ ﻛﺎﻧﻮﺍ ﻫـﻢ‬
‫ﺍﳌﺮﺗﺪﻳﻦ‪ ،‬ﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻧﻮﺍ ﺃﻭﻻﺩ ﻣﺮﺗـﺪﻳﻦ ﻭﻭﻟﺪﻭﺍ ﻏﲑ ﻣﺴﻠﻤﲔ ﻓﻴﻌﺎﻣﻠﻮﻥ ﻣﻌﺎﻣﻠﺔ‬
‫ﻏﲑ ﺍﳌﺴﻠﻤﲔ ﺣﺴﺐ ﻭﺿﻌﻬﻢ ﺍﻟﺬﻱ ﻫﻢ ﻋﻠﻴﻪ ﻣﻦ ﻛﻮﻬﻧﻢ‪ ،‬ﻣﺸﺮﻛﲔ ﺃﻭ ﺃﻫـﻞ‬
‫ﻛﺘﺎﺏ‪.‬‬
‫ﺩ ‪ -‬ﻳﻌﺎﻣﻞ ﻏﲑ ﺍﳌﺴﻠﻤﲔ ﰲ ﺃﻣﻮﺭ ﺍﳌﻄﻌﻮﻣﺎﺕ ﻭﺍﳌﻠﺒﻮﺳـﺎﺕ ﺣـﺴﺐ‬
‫ﺃﺩﻳﺎﻬﻧﻢ ﺿﻤﻦ ﻣﺎ ﲡﻴﺰﻩ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ‪.‬‬
‫ﻫـ ‪ -‬ﺗﻔـﺼـﻞ ﺃﻣـﻮﺭ ﺍﻟـﺰﻭﺍﺝ ﻭﺍﻟﻄﻼﻕ ﺑﲔ ﻏـﲑ ﺍﳌـﺴﻠﻤﲔ‬
‫ﺣﺴﺐ ﺃﺩﻳﺎﻬﻧﻢ‪ ،‬ﻭﺗﻔﺼﻞ ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﺍﳌﺴﻠﻤﲔ ﺣﺴﺐ ﺃﺣﻜﺎﻡ ﺍﻹﺳﻼﻡ‪.‬‬
‫ﺗﻨﻔﺬ ﺍﻟﺪﻭﻟﺔ ﺑﺎﻗﻲ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻭﺳﺎﺋﺮ ﺃﻣﻮﺭ ﺍﻟـﺸﺮﻳﻌﺔ‬ ‫ﻭ‪-‬‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﻣﻦ ﻣﻌﺎﻣﻼﺕ ﻭﻋﻘﻮﺑﺎﺕ ﻭﺑﻴﻨﺎﺕ ﻭﻧﻈﻢ ﺣﻜﻢ ﻭﺍﻗﺘﺼﺎﺩ ﻭﻏﲑ ﺫﻟﻚ‬
‫ﻋﻠﻰ ﺍﳉﻤﻴﻊ‪ ،‬ﻭﻳﻜﻮﻥ ﺗﻨﻔﻴﺬﻫﺎ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﻭﻋﻠﻰ ﻏﲑ ﺍﳌﺴﻠﻤﲔ ﻋﻠﻰ ﺍﻟﺴﻮﺍﺀ‪،‬‬
‫ﻭﺗﻨﻔﺬ ﻛﺬﻟﻚ ﻋﻠﻰ ﺍﳌﻌﺎﻫﺪﻳﻦ ﻭﺍﳌﺴﺘﺄﻣﻨﲔ ﻭﻛﻞ ﻣﻦ ﻫﻮ ﲢﺖ ﺳﻠﻄﺎﻥ ﺍﻹﺳﻼﻡ‬
‫ﻛﻤﺎ ﺗﻨﻔﺬ ﻋﻠﻰ ﺃﻓﺮﺍﺩ ﺍﻟﺮﻋﻴﺔ‪ ،‬ﺇﻻ ﺍﻟﺴﻔﺮﺍﺀ ﻭﺍﻟﺮﺳﻞ ﻭﻣﻦ ﺷﺎﻛﻠﻬﻢ ﻓـﺈﻥ ﳍـﻢ‬
‫ﺍﳊﺼﺎﻧﺔ ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻴﺔ‪.‬‬

‫‪٩٣‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ٨‬ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻫﻲ ﻭﺣﺪﻫﺎ ﻟﻐﺔ ﺍﻹﺳﻼﻡ ﻭﻫﻲ ﻭﺣﺪﻫﺎ ﺍﻟﻠﻐﺔ‬
‫ﺍﻟﱵ ﺗﺴﺘﻌﻤﻠﻬﺎ ﺍﻟﺪﻭﻟﺔ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ٩‬ﺍﻻﺟﺘﻬﺎﺩ ﻓﺮﺽ ﻛﻔﺎﻳﺔ‪ ،‬ﻭﻟﻜﻞ ﻣﺴﻠﻢ ﺍﳊﻖ ﺑﺎﻻﺟﺘـﻬﺎﺩ ﺇﺫﺍ‬
‫ﺗﻮﻓﺮﺕ ﻓﻴﻪ ﺷﺮﻭﻃﻪ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ١٠‬ﲨﻴﻊ ﺍﳌـﺴـﻠﻤﲔ ﳛﻤﻠـﻮﻥ ﻣـﺴﺆﻭﻟﻴﺔ ﺍﻹﺳـﻼﻡ‪،‬‬
‫ﻓﻼ ﺭﺟـﺎﻝ ﺩﻳـﻦ ﰲ ﺍﻹﺳـﻼﻡ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﺪﻭﻟﺔ ﺃﻥ ﲤﻨﻊ ﻛـﻞ ﻣـﺎ ﻳـﺸﻌﺮ‬
‫ﺑﻮﺟﻮﺩﻫﻢ ﻣﻦ ﺍﳌﺴﻠﻤﲔ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ١١‬ﲪﻞ ﺍﻟـﺪﻋﻮﺓ ﺍﻹﺳـﻼﻣﻴﺔ ﻫـﻮ ﺍﻟﻌﻤـﻞ ﺍﻷﺻـﻠﻲ‬
‫ﻟﻠﺪﻭﻟﺔ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ١٢‬ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﺇﲨﺎﻉ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﻘﻴﺎﺱ ﻫﻲ ﻭﺣﺪﻫﺎ‬
‫ﺍﻷﺩﻟﺔ ﺍﳌﻌﺘﱪﺓ ﻟﻸﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ١٣‬ﺍﻷﺻﻞ ﺑﺮﺍﺀﺓ ﺍﻟﺬﻣﺔ‪ ،‬ﻭﻻ ﻳﻌﺎﻗﺐ ﺃﺣﺪ ﺇﻻ ﲝﻜﻢ ﳏﻜﻤﺔ‪،‬‬
‫ﻭﻻ ﳚﻮﺯ ﺗﻌﺬﻳﺐ ﺃﺣﺪ ﻣﻄﻠﻘﺎﹰ‪ ،‬ﻭﻛﻞ ﻣﻦ ﻳﻔﻌﻞ ﺫﻟﻚ ﻳﻌﺎﻗﺐ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ١٤‬ﺍﻷﺻـﻞ ﰲ ﺍﻷﻓﻌـﺎﻝ ﺍﻟﺘﻘـﻴـﺪ ﺑﺎﳊﻜﻢ ﺍﻟﺸﺮﻋﻲ ﻓﻼ‬
‫ﻳﻘﺎﻡ ﺑﻔﻌﻞ ﺇﻻ ﺑﻌﺪ ﻣﻌﺮﻓﺔ ﺣﻜﻤﻪ‪ ،‬ﻭﺍﻷﺻﻞ ﰲ ﺍﻷﺷﻴﺎﺀ ﺍﻹﺑﺎﺣﺔ ﻣﺎ ﱂ ﻳﺮﺩ ﺩﻟﻴﻞ‬
‫ﺍﻟﺘﺤﺮﱘ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ١٥‬ﺍﻟﻮﺳﻴﻠﺔ ﺇﱃ ﺍﳊﺮﺍﻡ ﳏﺮﻣـﺔ ﺇﺫﺍ ﻏﻠـﺐ ﻋﻠـﻰ ﺍﻟﻈـﻦ‬
‫ﺃﻬﻧﺎ ﺗﻮﺻﻞ ﺇﱃ ﺍﳊﺮﺍﻡ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻳُﺨﺸﻰ ﺃﻥ ﺗﻮﺻﻞ ﻓﻼ ﺗﻜﻮﻥ ﺣﺮﺍﻣﹰﺎ‪.‬‬

‫‪٩٤‬‬
 ‫ﻧﻈـﺎﻡ ﺍﳊـﻜﻢ‬
‫ﺍﳌﺎﺩﺓ ‪ - ١٦‬ﻧﻈﺎﻡ ﺍﳊﻜـﻢ ﻫـﻮ ﻧﻈـﺎﻡ ﻭﺣـﺪﺓ ﻭﻟـﻴﺲ ﻧﻈﺎﻣـﹰﺎ‬
‫ﺍﲢﺎﺩﻳﹰﺎ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ١٧‬ﻳﻜــﻮﻥ ﺍﳊــﻜـــﻢ ﻣــﺮﻛــﺰﻳـــﹰﺎ‬
‫ﻭﺍﻹﺩﺍﺭﺓ ﻻ ﻣﺮﻛﺰﻳﺔ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ١٨‬ﺍﳊﻜﺎﻡ ﺃﺭﺑﻌﺔ ﻫﻢ‪ :‬ﺍﳋﻠﻴﻔﺔ‪ ،‬ﻭﻣﻌﺎﻭﻥ ﺍﻟﺘﻔﻮﻳﺾ‪ ،‬ﻭﺍﻟﻮﺍﱄ‪،‬‬
‫ﻭﺍﻟﻌﺎﻣﻞ‪ .‬ﻭﻣﻦ ﻋﺪﺍﻫﻢ ﻻ ﻳﻌﺘﱪﻭﻥ ﺣﻜﺎﻣﺎﹰ‪ ،‬ﻭﺇﳕﺎ ﻫﻢ ﻣﻮﻇﻔﻮﻥ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ١٩‬ﻻ ﳚﻮﺯ ﺃﻥ ﻳﺘﻮﱃ ﺍﳊﻜﻢ ﺃﻭ ﺃﻱ ﻋﻤﻞ ﻳﻌﺘﱪ ﻣﻦ ﺍﳊﻜـﻢ‬
‫ﺇﻻ ﺭﺟﻞ ﺣﺮّ‪ ،‬ﺑﺎﻟﻎ‪ ،‬ﻋﺎﻗﻞ‪ ،‬ﻋﺪﻝ‪ ،‬ﻗﺎﺩﺭ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﻔﺎﻳﺔ‪ ،‬ﻭﻻ ﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﺇﻻ ﻣﺴﻠﻤﹰﺎ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ٢٠‬ﳏﺎﺳﺒﺔ ﺍﳊﻜﺎﻡ ﻣﻦ ﻗﺒﻞ ﺍﳌﺴﻠﻤﲔ ﺣﻖ ﻣـﻦ ﺣﻘـﻮﻗﻬﻢ‬
‫ﻭﻓﺮﺽ ﻛﻔﺎﻳﺔ ﻋﻠﻴﻬﻢ‪ .‬ﻭﻟﻐﲑ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺃﻓﺮﺍﺩ ﺍﻟﺮﻋﻴـﺔ ﺍﳊـﻖ ﰲ ﺇﻇﻬـﺎﺭ‬
‫ﺍﻟﺸﻜﻮﻯ ﻣﻦ ﻇﻠﻢ ﺍﳊﺎﻛﻢ ﳍﻢ‪ ،‬ﺃﻭ ﺇﺳﺎﺀﺓ ﺗﻄﺒﻴﻖ ﺃﺣﻜﺎﻡ ﺍﻹﺳﻼﻡ ﻋﻠﻴﻬﻢ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ٢١‬ﻟﻠﻤﺴﻠﻤﲔ ﺍﳊﻖ ﰲ ﺇﻗﺎﻣﺔ ﺃﺣـﺰﺍﺏ ﺳﻴﺎﺳـﻴﺔ ﶈﺎﺳـﺒﺔ‬
‫ﺍﳊﻜﺎﻡ‪ ،‬ﺃﻭ ﺍﻟﻮﺻـﻮﻝ ﻟﻠﺤـﻜﻢ ﻋﻦ ﻃﺮﻳﻖ ﺍﻷﻣﺔ ﻋﻠﻰ ﺷـﺮﻁ ﺃﻥ ﻳﻜـﻮﻥ‬
‫ﺃﺳﺎﺳﻬﺎ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺃﻥ ﺗﻜﻮﻥ ﺍﻷﺣﻜﺎﻡ ﺍﻟﱵ ﺗﺘﺒﻨﺎﻫﺎ ﺃﺣﻜﺎﻣﹰﺎ ﺷﺮﻋﻴﺔ‪.‬‬
‫ﻭﻻ ﳛﺘﺎﺝ ﺇﻧﺸﺎﺀ ﺍﳊﺰﺏ ﻷﻱ ﺗﺮﺧﻴﺺ ﻭﳝﻨﻊ ﺃﻱ ﺗﻜﺘﻞ ﻳﻘﻮﻡ ﻋﻠﻰ ﻏﲑ ﺃﺳﺎﺱ‬
‫ﺍﻹﺳﻼﻡ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ٢٢‬ﻳﻘﻮﻡ ﻧﻈﺎﻡ ﺍﳊﻜﻢ ﻋﻠﻰ ﺃﺭﺑﻊ ﻗﻮﺍﻋﺪ ﻫﻲ‪:‬‬
‫‪ - ١‬ﺍﻟﺴﻴﺎﺩﺓ ﻟﻠﺸﺮﻉ ﻻ ﻟﻠﺸﻌﺐ‪.‬‬
‫‪ - ٢‬ﺍﻟﺴﻠﻄﺎﻥ ﻟﻸﻣﺔ‪.‬‬

‫‪٩٥‬‬
 ‫‪ - ٣‬ﻧﺼﺐ ﺧﻠﻴﻔﺔ ﻭﺍﺣﺪ ﻓﺮﺽ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ‪.‬‬
‫‪ - ٤‬ﻟﻠﺨﻠﻴﻔﺔ ﻭﺣﺪﻩ ﺣﻖ ﺗﺒﲏ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻓﻬﻮ ﺍﻟـﺬﻱ ﻳـﺴﻦ‬
‫ﺍﻟﺪﺳﺘﻮﺭ ﻭﺳﺎﺋﺮ ﺍﻟﻘﻮﺍﻧﲔ‪.‬‬

‫ﺍﳌﺎﺩﺓ ‪ :٢٣‬ﺃﺟﻬﺰﺓ ﺩﻭﻟﺔ ﺍﳋﻼﻓﺔ ﺛﻼﺛﺔ ﻋﺸﺮ ﺟﻬﺎﺯًﺍ ﻭﻫﻲ‪:‬‬

‫ﺍﳋﻠﻴﻔﺔ‪.‬‬ ‫‪- ١‬‬
‫ﺍﳌﻌﺎﻭﻧﻮﻥ )ﻭﺯﺭﺍﺀ ﺍﻟﺘﻔﻮﻳﺾ(‪.‬‬ ‫‪- ٢‬‬
‫ﻭﺯﺭﺍﺀ ﺍﻟﺘﻨﻔﻴﺬ‪.‬‬ ‫‪- ٣‬‬
‫ﺍﻟﻮﻻﺓ‪.‬‬ ‫‪- ٤‬‬
‫ﺃﻣﲑ ﺍﳉﻬﺎﺩ‪.‬‬ ‫‪- ٥‬‬
‫ﺍﻷﻣﻦ ﺍﻟﺪﺍﺧﻠﻲ‪.‬‬ ‫‪- ٦‬‬
‫ﺍﳋﺎﺭﺟﻴﺔ‪.‬‬ ‫‪- ٧‬‬
‫ﺍﻟﺼﻨﺎﻋﺔ‪.‬‬ ‫‪- ٨‬‬
‫ﺍﻟﻘﻀﺎﺀ‪.‬‬ ‫‪- ٩‬‬
‫ﻣﺼﺎﱀ ﺍﻟﻨﺎﺱ‪.‬‬ ‫‪- ١٠‬‬
‫ﺑﻴﺖ ﺍﳌﺎﻝ‪.‬‬ ‫‪- ١١‬‬
‫ﺍﻹﻋﻼﻡ‪.‬‬ ‫‪- ١٢‬‬
‫ﳎﻠﺲ ﺍﻷﻣﺔ )ﺍﻟﺸﻮﺭﻯ ﻭﺍﶈﺎﺳﺒﺔ(‪.‬‬ ‫‪- ١٣‬‬

‫ﺍﳋـﻠﻴﻔـﺔ‬
‫ﺍﳌﺎﺩﺓ ‪ - ٢٤‬ﺍﳋﻠﻴﻔﺔ ﻫﻮ ﺍﻟﺬﻱ ﻳﻨﻮﺏ ﻋﻦ ﺍﻷﻣـﺔ ﰲ ﺍﻟـﺴﻠﻄﺎﻥ ﻭﰲ‬
‫ﺗﻨﻔﻴﺬ ﺍﻟﺸﺮﻉ‪.‬‬

‫‪٩٦‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ٢٥‬ﺍﳋﻼﻓﺔ ﻋﻘﺪ ﻣﺮﺍﺿﺎﺓ ﻭﺍﺧﺘﻴﺎﺭ‪ ،‬ﻓﻼ ﳚﱪ ﺃﺣـﺪ ﻋﻠـﻰ‬
‫ﻗﺒﻮﳍﺎ‪ ،‬ﻭﻻ ﳚﱪ ﺃﺣﺪ ﻋﻠﻰ ﺍﺧﺘﻴﺎﺭ ﻣﻦ ﻳﺘﻮﻻﻫﺎ‪.‬‬
‫ﻼ ﻛﺎﻥ ﺃﻭ ﺍﻣـﺮﺃﺓ ﺍﳊـﻖ ﰲ‬ ‫ﺍﳌﺎﺩﺓ ‪ - ٢٦‬ﻟﻜﻞ ﻣﺴﻠﻢ ﺑﺎﻟﻎ ﻋﺎﻗﻞ ﺭﺟ ﹰ‬
‫ﺍﻧﺘﺨﺎﺏ ﺍﳋﻠﻴﻔﺔ ﻭﰲ ﺑﻴﻌﺘﻪ‪ ،‬ﻭﻻ ﺣﻖ ﻟﻐﲑ ﺍﳌﺴﻠﻤﲔ ﰲ ﺫﻟﻚ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ٢٧‬ﺇﺫﺍ ﰎ ﻋﻘﺪ ﺍﳋﻼﻓﺔ ﻟﻮﺍﺣﺪ ﲟﺒﺎﻳﻌﺔ ﻣـﻦ ﻳـﺘﻢ ﺍﻧﻌﻘـﺎﺩ‬
‫ﺍﻟﺒﻴﻌﺔ ﻬﺑﻢ ﺗﻜﻮﻥ ﺣﻴﻨﺌﺬ ﺑﻴﻌﺔ ﺍﻟﺒﺎﻗﲔ ﺑﻴﻌﺔ ﻃﺎﻋـﺔ ﻻ ﺑﻴﻌـﺔ ﺍﻧﻌﻘـﺎﺩ ﻓﻴﺠـﱪ‬
‫ﻋﻠﻴﻬﺎ ﻛﻞ ﻣﻦ ﻳﻠﻤﺢ ﻓﻴﻪ ﺇﻣﻜﺎﻧﻴﺔ ﺍﻟﺘﻤﺮﺩ ﻭﺷ ّﻖ ﻋﺼﺎ ﺍﳌﺴﻠﻤﲔ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ٢٨‬ﻻ ﻳﻜﻮﻥ ﺃﺣﺪ ﺧﻠﻴﻔﺔ ﺇﻻ ﺇﺫﺍ ﻭﻻﻩ ﺍﳌﺴﻠﻤﻮﻥ‪ .‬ﻭﻻ ﳝﻠـﻚ‬
‫ﺃﺣﺪ ﺻﻼﺣﻴﺎﺕ ﺍﳋﻼﻓﺔ ﺇﻻ ﺇﺫﺍ ﰎ ﻋﻘﺪﻫﺎ ﻟﻪ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺸﺮﻋﻲ ﻛﺄﻱ ﻋﻘـﺪ‬
‫ﻣﻦ ﺍﻟﻌﻘﻮﺩ ﰲ ﺍﻹﺳﻼﻡ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ٢٩‬ﻳﺸﺘﺮﻁ ﰲ ﺍﻟﻘﻄﺮ ﺃﻭ ﺍﻟﺒﻼﺩ ﺍﻟﱵ ﺗﺒﺎﻳﻊ ﺍﳋﻠﻴﻔﺔ ﺑﻴﻌﺔ ﺍﻧﻌﻘﺎﺩ‬
‫ﺃﻥ ﻳﻜﻮﻥ ﺳﻠﻄﺎﻬﻧﺎ ﺫﺍﺗﻴﹰﺎ ﻳﺴﺘﻨﺪ ﺇﱃ ﺍﳌﺴﻠﻤﲔ ﻭﺣﺪﻫﻢ ﻻ ﺇﱃ ﺃﻳﺔ ﺩﻭﻟﺔ ﻛـﺎﻓﺮﺓ‪،‬‬
‫ﻭﺃﻥ ﻳﻜﻮﻥ ﺃﻣﺎﻥ ﺍﳌﺴﻠﻤﲔ ﰲ ﺫﻟﻚ ﺍﻟﻘﻄﺮ ﺩﺍﺧﻠﻴﹰﺎ ﻭﺧﺎﺭﺟﻴﹰﺎ ﺑﺄﻣﺎﻥ ﺍﻹﺳـﻼﻡ ﻻ‬
‫ﺑﺄﻣﺎﻥ ﺍﻟﻜﻔﺮ‪ .‬ﺃﻣﺎ ﺑﻴﻌﺔ ﺍﻟﻄﺎﻋﺔ ﻓﺤﺴﺐ ﻣﻦ ﺍﻟﺒﻼﺩ ﺍﻷﺧﺮﻯ ﻓﻼ ﻳﺸﺘﺮﻁ ﻓﻴﻬـﺎ‬
‫ﺫﻟﻚ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ٣٠‬ﻻ ﻳﺸﺘﺮﻁ ﻓﻴﻤﻦ ﻳُﺒﺎﻳَﻊ ﻟﻠﺨﻼﻓﺔ ﺇ ﹼﻻ ﺃﻥ ﻳﻜﻮﻥ ﻣﺴﺘﻜﻤ ﹰ‬
‫ﻼ‬
‫ﺷﺮﻭﻁ ﺍﻻﻧﻌﻘﺎﺩ ﻟﻴﺲ ﻏﲑ‪ ،‬ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻣﺴﺘﻮﻓﻴﹰﺎ ﺷﺮﻭﻁ ﺍﻷﻓﻀﻠﻴﺔ‪ ،‬ﻷﻥ ﺍﻟﻌﱪﺓ‬
‫ﺑﺸﺮﻭﻁ ﺍﻻﻧﻌﻘﺎﺩ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ٣١‬ﻳﺸﺘﺮﻁ ﰲ ﺍﳋﻠﻴﻔﺔ ﺣﱴ ﺗﻨﻌﻘﺪ ﻟﻪ ﺍﳋﻼﻓﺔ ﺳﺒﻌﺔ ﺷـﺮﻭﻁ‬
‫ﻼ ﻣﺴﻠﻤﹰﺎ ﺣﺮﹰﺍ ﺑﺎﻟﻐﺎﹰ‪ ،‬ﻋﺎﻗﻼﹰ‪ ،‬ﻋﺪﻻﹰ‪ ،‬ﻗﺎﺩﺭﹰﺍ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﻔﺎﻳﺔ‪.‬‬
‫ﻭﻫﻲ ﺃﻥ ﻳﻜﻮﻥ ﺭﺟ ﹰ‬
‫ﺍﳌﺎﺩﺓ ‪ - ٣٢‬ﺇﺫﺍ ﺧﻼ ﻣﻨﺼﺐ ﺍﳋﻼﻓﺔ ﲟﻮﺕ ﺍﳋﻠﻴﻔﺔ ﺃﻭ ﺍﻋﺘﺰﺍﻟـﻪ‪ ،‬ﺃﻭ‬
‫ﻋﺰﻟﻪ‪ ،‬ﳚﺐ ﻧﺼﺐ ﺧﻠﻴﻔﺔ ﻣﻜﺎﻧﻪ ﺧﻼﻝ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﺑﻠﻴﺎﻟﻴﻬﺎ ﻣﻦ ﺗـﺎﺭﻳﺦ ﺧﻠـﻮ‬

‫‪٩٧‬‬
 ‫ﻣﻨﺼﺐ ﺍﳋﻼﻓﺔ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ٣٣‬ﻳﻌﲔ ﺃﻣﲑ ﻣﺆﻗﺖ ﻟﺘﻮﱄ ﺃﻣﺮ ﺍﳌﺴﻠﻤﲔ ﻭﺍﻟﻘﻴﺎﻡ ﺑـﺈﺟﺮﺍﺀﺍﺕ‬
‫ﺗﻨﺼﻴﺐ ﺍﳋﻠﻴﻔﺔ ﺍﳉﺪﻳﺪ ﺑﻌﺪ ﺷﻐﻮﺭ ﻣﻨﺼﺐ ﺍﳋﻼﻓﺔ ﻋﻠﻰ ﺍﻟﻨﺤﻮ ﺍﻟﺘﺎﱄ‪:‬‬
‫ﺃ ‪ -‬ﻟﻠﺨﻠﻴﻔﺔ ﺍﻟﺴﺎﺑﻖ ﻋﻨﺪ ﺷﻌﻮﺭﻩ ﺑﺪﻧﻮ ﺃﺟﻠﻪ ﺃﻭ ﻋﺰﻣﻪ ﻋﻠﻰ ﺍﻻﻋﺘـﺰﺍﻝ‬
‫ﺻﻼﺣﻴﺔ ﺗﻌﻴﲔ ﺍﻷﻣﲑ ﺍﳌﺆﻗﺖ‪.‬‬
‫ﺏ ‪ -‬ﺇﻥ ﺗﻮﰲ ﺍﳋﻠﻴﻔﺔ ﺃﻭ ﺍﻋﺘﺰﻝ ﻗﺒﻞ ﺗﻌﻴﲔ ﺍﻷﻣﲑ ﺍﳌﺆﻗـﺖ‪ ،‬ﺃﻭ ﻛـﺎﻥ‬
‫ﺷﻐﻮﺭ ﻣﻨﺼﺐ ﺍﳋﻼﻓﺔ ﰲ ﻏﲑ ﺍﻟﻮﻓﺎﺓ ﺃﻭ ﺍﻻﻋﺘﺰﺍﻝ‪ ،‬ﻓﺈﻥ ﺃﻛﱪ ﺍﳌﻌـﺎﻭﻧﲔ ﺳـﻨﹰﺎ‬
‫ﻳﻜﻮﻥ ﻫﻮ ﺍﻷﻣﲑ ﺍﳌﺆﻗﺖ ﺇﻻ ﺇﺫﺍ ﺃﺭﺍﺩ ﺍﻟﺘﺮﺷﺢ ﻟﻠﺨﻼﻓﺔ ﻓﻴﻜﻮﻥ ﺍﻟﺘﺎﱄ ﻟـﻪ ﺳـﻨﹰﺎ‬
‫ﻭﻫﻜﺬﺍ‪.‬‬
‫ﺝ ‪ -‬ﻓﺈﺫﺍ ﺃﺭﺍﺩ ﻛﻞ ﺍﳌﻌﺎﻭﻧﲔ ﺍﻟﺘﺮﺷﺢ‪ ،‬ﻓﺄﻛﱪ ﻭﺯﺭﺍﺀ ﺍﻟﺘﻨﻔﻴـﺬ ﺳـﻨﹰﺎ ﰒ‬
‫ﺍﻟﺬﻱ ﻳﻠﻴﻪ ﺇﺫﺍ ﺃﺭﺍﺩ ﺍﻟﺘﺮﺷﺢ‪ ،‬ﻭﻫﻜﺬﺍ‪.‬‬
‫ﺩ ‪ -‬ﻓﺈﺫﺍ ﺃﺭﺍﺩ ﻛﻞ ﻭﺯﺭﺍﺀ ﺍﻟﺘﻨﻔﻴﺬ ﺍﻟﺘﺮﺷﺢ ﻟﻠﺨﻼﻓﺔ ﺣﺼﺮ ﺍﻷﻣﲑ ﺍﳌﺆﻗﺖ‬
‫ﰲ ﺃﺻﻐﺮ ﻭﺯﺍﺭﺀ ﺍﻟﺘﻨﻔﻴﺬ ﺳﻨﹰﺎ‪.‬‬
‫ﻫـ ‪ -‬ﻻ ﳝﻠﻚ ﺍﻷﻣﲑ ﺍﳌﺆﻗﺖ ﺻﻼﺣﻴﺔ ﺗﺒﲏ ﺍﻷﺣﻜﺎﻡ‪.‬‬
‫ﻭ ‪ -‬ﻳﺒﺬﻝ ﺍﻷﻣﲑ ﺍﳌﺆﻗﺖ ﺍﻟﻮﺳﻊ ﻹﻛﻤﺎﻝ ﺇﺟﺮﺍﺀﺍﺕ ﺗﻨـﺼﻴﺐ ﺍﳋﻠﻴﻔـﺔ‬
‫ﺍﳉﺪﻳﺪ ﺧﻼﻝ ﺛﻼﺛﺔ ﺃﻳﺎﻡ‪ ،‬ﻭﻻ ﳚﻮﺯ ﲤﺪﻳﺪﻫﺎ ﺇﻻ ﻟﺴﺒﺐ ﻗﺎﻫﺮ ﺗﻮﺍﻓﻖ ﻋﻠﻴﻪ ﳏﻜﻤﺔ‬
‫ﺍﳌﻈﺎﱂ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ٣٤‬ﻃﺮﻳﻘﺔ ﻧﺼﺐ ﺍﳋﻠﻴﻔﺔ ﻫﻲ ﺍﻟﺒﻴﻌﺔ‪ .‬ﺃﻣﺎ ﺍﻹﺟﺮﺍﺀﺍﺕ ﺍﻟﻌﻤﻠﻴﺔ‬
‫ﻟﺘﻨﺼﻴﺐ ﺍﳋﻠﻴﻔﺔ ﻭﺑﻴﻌﺘﻪ ﻓﻬﻲ‪:‬‬
‫ﺃ ‪ -‬ﺗﻌﻠﻦ ﳏﻜﻤﺔ ﺍﳌﻈﺎﱂ ﺷﻐﻮﺭ ﻣﻨﺼﺐ ﺍﳋﻼﻓﺔ‪.‬‬
‫ﺏ ‪ -‬ﻳﺘﻮﱃ ﺍﻷﻣﲑ ﺍﳌﺆﻗﺖ ﻣﻬﺎﻣﻪ ﻭﻳﻌﻠﻦ ﻓﺘﺢ ﺑﺎﺏ ﺍﻟﺘﺮﺷﻴﺢ ﻓﻮﺭﹰﺍ‪.‬‬
‫ﺝ ‪ -‬ﻳﺘﻢ ﻗﺒﻮﻝ ﻃﻠﺒﺎﺕ ﺍﳌﺮﺷﺤﲔ ﺍﳌﺴﺘﻮﻓﲔ ﻟﺸﺮﻭﻁ ﺍﻻﻧﻌﻘﺎﺩ‪ ،‬ﻭﺗﺴﺘﺒﻌﺪ‬

‫‪٩٨‬‬
 ‫ﺍﻟﻄﻠﺒﺎﺕ ﺍﻷﺧﺮﻯ‪ ،‬ﺑﻘﺮﺍﺭ ﻣﻦ ﳏﻜﻤﺔ ﺍﳌﻈﺎﱂ‪.‬‬
‫ﺩ ‪ -‬ﺍﳌﺮﺷﺤﻮﻥ ﺍﻟﺬﻱ ﺗﻘﺒﻞ ﳏﻜﻤﺔ ﺍﳌﻈﺎﱂ ﻃﻠﺒﺎﻬﺗﻢ‪ ،‬ﻳﻘـﻮﻡ ﺍﻷﻋـﻀﺎﺀ‬
‫ﺍﳌﺴﻠﻤﻮﻥ ﰲ ﳎﻠﺲ ﺍﻷﻣﺔ ﲝﺼﺮﻫﻢ ﻣﺮﺗﲔ‪ :‬ﰲ ﺍﻷﻭﱃ ﳜﺘﺎﺭﻭﻥ ﻣﻨـﻬﻢ ﺳـﺘﺔ‬
‫ﺑﺄﻏﻠﺒﻴﺔ ﺍﻷﺻﻮﺍﺕ‪ ،‬ﻭﰲ ﺍﻟﺜﺎﻧﻴﺔ ﳜﺘﺎﺭﻭﻥ ﻣﻦ ﺍﻟﺴﺘﺔ ﺍﺛﻨﲔ ﺑﺄﻏﻠﺒﻴﺔ ﺍﻷﺻﻮﺍﺕ‪.‬‬
‫ﻫـ ‪ -‬ﺗﻌﻠﻦ ﺃﲰﺎﺀ ﺍﻻﺛﻨﲔ‪ ،‬ﻭﻳﻄﻠﺐ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺍﻧﺘﺨﺎﺏ ﻭﺍﺣﺪ ﻣﻨﻬﻢ‪.‬‬
‫ﻭ ‪ -‬ﺗﻌﻠﻦ ﻧﺘﻴﺠﺔ ﺍﻻﻧﺘﺨﺎﺏ ﻭﻳﻌﺮﻑ ﺍﳌﺴﻠﻤﻮﻥ ﻣﻦ ﻧﺎﻝ ﺃﻛﺜﺮ ﺃﺻﻮﺍﺕ‬
‫ﺍﳌﻨﺘﺨﺒﲔ‪.‬‬
‫ﺯ ‪ -‬ﻳﺒﺎﺩﺭ ﺍﳌﺴﻠﻤﻮﻥ ﲟﺒﺎﻳﻌﺔ ﻣﻦ ﻧـﺎﻝ ﺃﻛﺜـﺮ ﺍﻷﺻـﻮﺍﺕ ﺧﻠﻴﻔـﺔ‬
‫ﻟﻠﻤﺴﻠﻤﲔ ﻋﻠﻰ ﺍﻟﻌﻤﻞ ﺑﻜﺘﺎﺏ ﺍﷲ ﻭﺳﻨﺔ ﺭﺳﻮﻝ ﺍﷲ ‪.‬‬
‫ﺡ ‪ -‬ﺑﻌﺪ ﲤﺎﻡ ﺍﻟﺒﻴﻌﺔ ﻳﻌﻠﻦ ﻣﻦ ﺃﺻﺒﺢ ﺧﻠﻴﻔﺔ ﻟﻠﻤﺴﻠﻤﲔ ﻟﻠﻤﻸ ﺣﱴ ﻳﺒﻠﻎ‬
‫ﻼ‬
‫ﺧﱪ ﻧﺼﺒﻪ ﺍﻷﻣﺔ ﻛﺎﻓﺔ‪ ،‬ﻣﻊ ﺫﻛﺮ ﺍﲰﻪ ﻭﻛﻮﻧﻪ ﳛﻮﺯ ﺍﻟﺼﻔﺎﺕ ﺍﻟﱵ ﲡﻌﻠﻪ ﺃﻫـ ﹰ‬
‫ﻻﻧﻌﻘﺎﺩ ﺍﳋﻼﻓﺔ ﻟﻪ‪.‬‬
‫ﻁ ‪ -‬ﺑﻌﺪ ﺍﻟﻔﺮﺍﻍ ﻣﻦ ﺇﺟﺮﺍﺀﺍﺕ ﺗﻨﺼﻴﺐ ﺍﳋﻠﻴﻔﺔ ﺍﳉﺪﻳﺪ ﺗﻨﺘﻬﻲ ﻭﻻﻳـﺔ‬
‫ﺍﻷﻣﲑ ﺍﳌﺆﻗﺖ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ٣٥‬ﺍﻷﻣﺔ ﻫﻲ ﺍﻟﱵ ﺗﻨﺼﺐ ﺍﳋﻠﻴﻔﺔ ﻭﻟﻜﻨﻬﺎ ﻻ ﲤﻠﻚ ﻋﺰﻟﻪ ﻣﱴ‬
‫ﰎ ﺍﻧﻌﻘﺎﺩ ﺑﻴﻌﺘﻪ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺸﺮﻋﻲ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ٣٦‬ﳝﻠﻚ ﺍﳋﻠﻴﻔﺔ ﺍﻟﺼﻼﺣﻴﺎﺕ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
‫ﺃ ‪ -‬ﻫﻮ ﺍﻟﺬﻱ ﻳﺘﺒﲎ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻟﻼﺯﻣﺔ ﻟﺮﻋﺎﻳﺔ ﺷـﺆﻭﻥ ﺍﻷﻣـﺔ‬
‫ﺍﳌﺴﺘﻨﺒﻄﺔ ﺑﺎﺟﺘﻬﺎﺩ ﺻﺤﻴﺢ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﻭﺳﻨﺔ ﺭﺳﻮﻟﻪ ﻟﺘﺼﺒﺢ ﻗﻮﺍﻧﲔ ﲡـﺐ‬
‫ﻃﺎﻋﺘﻬﺎ ﻭﻻ ﲡﻮﺯ ﳐﺎﻟﻔﺘﻬﺎ‪.‬‬
‫ﺏ ‪ -‬ﻫﻮ ﺍﳌﺴﺆﻭﻝ ﻋﻦ ﺳﻴﺎﺳﺔ ﺍﻟﺪﻭﻟﺔ ﺍﻟﺪﺍﺧﻠﻴﺔ ﻭﺍﳋﺎﺭﺟﻴﺔ ﻣﻌﺎﹰ‪ ،‬ﻭﻫﻮ‬
‫ﺍﻟﺬﻱ ﻳﺘﻮﱃ ﻗﻴﺎﺩﺓ ﺍﳉﻴﺶ‪ ،‬ﻭﻟﻪ ﺣﻖ ﺇﻋﻼﻥ ﺍﳊﺮﺏ‪ ،‬ﻭﻋﻘﺪ ﺍﻟـﺼﻠﺢ ﻭﺍﳍﺪﻧـﺔ‬

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 ‫ﻭﺳﺎﺋﺮ ﺍﳌﻌﺎﻫﺪﺍﺕ‪.‬‬
‫ﺝ ‪ -‬ﻫﻮ ﺍﻟﺬﻱ ﻟﻪ ﻗﺒﻮﻝ ﺍﻟﺴﻔﺮﺍﺀ ﺍﻷﺟﺎﻧﺐ ﻭﺭﻓﻀﻬﻢ‪ ،‬ﻭﺗﻌﻴﲔ ﺍﻟﺴﻔﺮﺍﺀ‬
‫ﺍﳌﺴﻠﻤﲔ ﻭﻋﺰﳍﻢ‪.‬‬
‫ﺩ ‪ -‬ﻫﻮ ﺍﻟﺬﻱ ﻳﻌﲔ ﻭﻳﻌﺰﻝ ﺍﳌﻌﺎﻭﻧﲔ ﻭﺍﻟﻮﻻﺓ‪ ،‬ﻭﻫﻢ ﲨﻴﻌﹰﺎ ﻣﺴﺆﻭﻟﻮﻥ‬
‫ﺃﻣﺎﻣﻪ ﻛﻤﺎ ﺃﻬﻧﻢ ﻣﺴﺆﻭﻟﻮﻥ ﺃﻣﺎﻡ ﳎﻠﺲ ﺍﻷﻣﺔ‪.‬‬
‫ﻫـ ‪ -‬ﻫﻮ ﺍﻟﺬﻱ ﻳﻌﲔ ﻭﻳﻌﺰﻝ ﻗﺎﺿﻲ ﺍﻟﻘﻀﺎﺓ ﻭﺍﻟﻘﻀﺎﺓ ﺑﺎﺳﺘﺜﻨﺎﺀ ﻗﺎﺿﻲ‬
‫ﺍﳌﻈﺎﱂ ﰲ ﺣﺎﻟﺔ ﻧﻈﺮﻩ ﰲ ﻗﻀﻴﺔ ﻋﻠﻰ ﺍﳋﻠﻴﻔﺔ ﺃﻭ ﻣﻌﺎﻭﻧﻴﻪ ﺃﻭ ﻗﺎﺿـﻲ ﻗـﻀﺎﺗﻪ‪.‬‬
‫ﻭﺍﳋﻠﻴﻔﺔ ﻫﻮ ﺍﻟﺬﻱ ﻳﻌﲔ ﻭﻳﻌﺰﻝ ﻛﺬﻟﻚ ﻣﺪﻳﺮﻱ ﺍﻟﺪﻭﺍﺋﺮ‪ ،‬ﻭﻗﻮﺍﺩ ﺍﳉﻴﺶ‪ ،‬ﻭﺃﻣﺮﺍﺀ‬
‫ﺃﻟﻮﻳﺘﻪ‪ ،‬ﻭﻫﻢ ﲨﻴﻌﹰﺎ ﻣﺴﺆﻭﻟﻮﻥ ﺃﻣﺎﻣﻪ ﻭﻟﻴﺴﻮﺍ ﻣﺴﺆﻭﻟﲔ ﺃﻣﺎﻡ ﳎﻠﺲ ﺍﻷﻣﺔ‪.‬‬
‫ﻭ ‪ -‬ﻫﻮ ﺍﻟﺬﻱ ﻳﺘﺒﻨّﻰ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻟﱵ ﺗﻮﺿـﻊ ﲟﻮﺟـﺒــﻬﺎ‬
‫ﻣﻴﺰﺍﻧﻴﺔ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﻘﺮﺭ ﻓﺼﻮﻝ ﺍﳌﻴﺰﺍﻧﻴﺔ ﻭﺍﳌﺒﺎﻟﻎ ﺍﻟﱵ ﺗﻠﺰﻡ ﻟﻜﻞ ﺟﻬـﺔ‬
‫ﺳﻮﺍﺀ ﺃﻛﺎﻥ ﺫﻟﻚ ﻣﺘﻌﻠﻘﹰﺎ ﺑﺎﻟﻮﺍﺭﺩﺍﺕ ﺃﻡ ﺑﺎﻟﻨﻔﻘﺎﺕ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ٣٧‬ﺍﳋﻠﻴﻔﺔ ﻣﻘﻴﺪ ﰲ ﺍﻟﺘﺒﲏ ﺑﺎﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻓﻴﺤﺮﻡ ﻋﻠﻴـﻪ‬
‫ﺃﻥ ﻳﺘﺒﲎ ﺣﻜﻤﹰﺎ ﱂ ﻳﺴﺘﻨﺒﻂ ﺍﺳﺘﻨﺒﺎﻃﹰﺎ ﺻﺤﻴﺤﹰﺎ ﻣﻦ ﺍﻷﺩﻟﺔ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻭﻫﻮ ﻣﻘﻴـﺪ‬
‫ﲟﺎ ﺗﺒﻨﺎﻩ ﻣﻦ ﺃﺣﻜﺎﻡ‪ ،‬ﻭﲟﺎ ﺍﻟﺘﺰﻣﻪ ﻣﻦ ﻃﺮﻳﻘﺔ ﺍﺳﺘﻨﺒﺎﻁ‪ ،‬ﻓﻼ ﳚﻮﺯ ﻟـﻪ ﺃﻥ ﻳﺘﺒﻨّـﻰ‬
‫ﺣﻜﻤﹰﺎ ﺍﺳﺘﻨﺒﻂ ﺣﺴﺐ ﻃﺮﻳﻘﺔ ﺗﻨﺎﻗﺾ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﱵ ﺗﺒﻨﺎﻫﺎ‪ ،‬ﻭﻻ ﺃﻥ ﻳﻌﻄﻲ ﺃﻣـﺮﹰﺍ‬
‫ﻳﻨﺎﻗﺾ ﺍﻷﺣﻜﺎﻡ ﺍﻟﱵ ﺗﺒﻨﺎﻫﺎ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ٣٨‬ﻟﻠﺨﻠﻴﻔﺔ ﻣﻄﻠﻖ ﺍﻟﺼﻼﺣﻴﺔ ﰲ ﺭﻋﺎﻳـﺔ ﺷـﺆﻭﻥ ﺍﻟﺮﻋﻴـﺔ‬
‫ﺣﺴﺐ ﺭﺃﻳﻪ ﻭﺍﺟﺘﻬﺎﺩﻩ‪ .‬ﻓﻠﻪ ﺃﻥ ﻳﺘﺒﻨّﻰ ﻣﻦ ﺍﳌﺒﺎﺣﺎﺕ ﻛﻞ ﻣﺎ ﳛﺘﺎﺝ ﺇﻟﻴﻪ ﻟﺘـﺴﻴﲑ‬
‫ﺷﺆﻭﻥ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻭﺭﻋﺎﻳﺔ ﺷﺆﻭﻥ ﺍﻟﺮﻋﻴﺔ‪ ،‬ﻭﻻ ﳚﻮﺯ ﻟﻪ ﺃﻥ ﳜـﺎﻟﻒ ﺃﻱ ﺣﻜـﻢ‬
‫ﺷﺮﻋﻲ ﲝﺠﺔ ﺍﳌﺼﻠﺤﺔ‪ ،‬ﻓﻼ ﳝﻨﻊ ﺍﻷﺳﺮﺓ ﺍﻟﻮﺍﺣﺪﺓ ﻣﻦ ﺇﳒﺎﺏ ﺃﻛﺜﺮ ﻣـﻦ ﻭﻟـﺪ‬
‫ﻭﺍﺣﺪ ﲝﺠﺔ ﻗﻠﺔ ﺍﳌﻮﺍﺩ ﺍﻟﻐﺬﺍﺋﻴﺔ ﻣﺜﻼﹰ‪ ،‬ﻭﻻ ﻳﺴﻌّﺮ ﻋﻠـﻰ ﺍﻟﻨـﺎﺱ ﲝﺠـﺔ ﻣﻨـﻊ‬

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 ‫ﺍﻻﺳﺘﻐﻼﻝ ﻣﺜﻼﹰ‪ ،‬ﻭﻻ ﻳﻌﻴّﻦ ﻛﺎﻓﺮﹰﺍ ﺃﻭ ﺍﻣﺮﺃﺓ ﻭﺍﻟﻴﹰﺎ ﲝﺠـﺔ ﺭﻋﺎﻳـﺔ ﺍﻟـﺸﺆﻭﻥ ﺃﻭ‬
‫ﺍﳌﺼﻠﺤﺔ‪ ،‬ﻭﻻ ﻏﲑ ﺫﻟﻚ ﳑﺎ ﳜﺎﻟﻒ ﺃﺣﻜﺎﻡ ﺍﻟﺸﺮﻉ‪ ،‬ﻓﻼ ﳚﻮﺯ ﺃﻥ ﳛﺮّﻡ ﺣـﻼ ﹰﻻ‬
‫ﻭﻻ ﺃﻥ ﳛﻞ ﺣﺮﺍﻣﹰﺎ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ٣٩‬ﻟﻴﺲ ﻟﻠﺨﻠﻴﻔـﺔ ﻣـﺪﺓ ﳏـﺪﻭﺩﺓ‪ ،‬ﻓﻤـﺎ ﺩﺍﻡ ﺍﳋﻠﻴﻔـﺔ‬
‫ﳏﺎﻓﻈﹰﺎ ﻋﻠﻰ ﺍﻟﺸﺮﻉ ﻣﻨﻔﺬﹰﺍ ﻷﺣﻜﺎﻣﻪ‪ ،‬ﻗﺎﺩﺭﹰﺍ ﻋﻠﻰ ﺍﻟﻘﻴـﺎﻡ ﺑـﺸﺆﻭﻥ ﺍﻟﺪﻭﻟـﺔ‪،‬‬
‫ﻳﺒﻘﻰ ﺧﻠﻴﻔﺔ ﻣﺎ ﱂ ﺗﺘﻐﲑ ﺣﺎﻟﻪ ﺗﻐﲑﹰﺍ ﳜﺮﺟـﻪ ﻋـﻦ ﻛﻮﻧـﻪ ﺧﻠﻴﻔـﺔ‪ ،‬ﻓـﺈﺫﺍ‬
‫ﺗﻐﲑﺕ ﺣﺎﻟﻪ ﻫﺬﺍ ﺍﻟﺘﻐﻴّﺮ ﻭﺟﺐ ﻋﺰﻟﻪ ﰲ ﺍﳊﺎﻝ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ٤٠‬ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﻳﺘﻐﲑ ﻬﺑﺎ ﺣﺎﻝ ﺍﳋﻠﻴﻔﺔ ﻓﻴﺨﺮﺝ ﻬﺑﺎ ﻋﻦ ﺍﳋﻼﻓﺔ‬
‫ﺛﻼﺛﺔ ﺃﻣﻮﺭ ﻫﻲ‪:‬‬
‫ﺃ ‪ -‬ﺇﺫﺍ ﺍﺧﺘﻞ ﺷﺮﻁ ﻣﻦ ﺷﺮﻭﻁ ﺍﻧﻌﻘﺎﺩ ﺍﳋﻼﻓﺔ ﻛﺄﻥ ﺍﺭﺗﺪ‪ ،‬ﺃﻭ ﻓـﺴﻖ‬
‫ﻓﺴﻘﹰﺎ ﻇﺎﻫﺮﺍﹰ‪ ،‬ﺃﻭ ﺟﻦ‪ ،‬ﺃﻭ ﻣﺎ ﺷﺎﻛﻞ ﺫﻟﻚ‪ .‬ﻷﻥ ﻫﺬﻩ ﺍﻟﺸﺮﻭﻁ ﺷﺮﻭﻁ ﺍﻧﻌﻘﺎﺩ‪،‬‬
‫ﻭﺷﺮﻭﻁ ﺍﺳﺘﻤﺮﺍﺭ‪.‬‬
‫ـﻦ‬‫ﺏ ‪ -‬ﺍﻟﻌﺠـﺰ ﻋـﻦ ﺍﻟﻘﻴـﺎﻡ ﺑﺄﻋﺒـﺎﺀ ﺍﳋﻼﻓـﺔ ﻷﻱ ﺳـﺒﺐ ﻣـ‬
‫ﺍﻷﺳﺒﺎﺏ‪.‬‬
‫ﺝ ‪ -‬ﺍﻟﻘﻬﺮ ﺍﻟﺬﻱ ﳚﻌﻠﻪ ﻋﺎﺟﺰﹰﺍ ﻋﻦ ﺍﻟﺘﺼﺮﻑ ﲟﺼﺎﱀ ﺍﳌﺴﻠﻤﲔ ﺑﺮﺃﻳـﻪ‬
‫َﻭ ﹾﻓ َﻖ ﺍﻟﺸﺮﻉ‪ .‬ﻓﺈﺫﺍ ﻗﻬﺮﻩ ﻗﺎﻫﺮ ﺇﱃ ﺣﺪ ﺃﺻﺒﺢ ﻓﻴﻪ ﻋﺎﺟﺰﹰﺍ ﻋﻦ ﺭﻋﺎﻳـﺔ ﻣـﺼﺎﱀ‬
‫ﺍﻟﺮﻋﻴﺔ ﺑﺮﺃﻳﻪ ﻭﺣﺪﻩ ﺣﺴﺐ ﺃﺣﻜﺎﻡ ﺍﻟﺸﺮﻉ ﻳﻌﺘﱪ ﻋﺎﺟﺰﹰﺍ ﺣﻜﻤﹰﺎ ﻋـﻦ ﺍﻟﻘﻴـﺎﻡ‬
‫ﺑﺄﻋﺒﺎﺀ ﺍﻟﺪﻭﻟﺔ ﻓﻴﺨﺮﺝ ﺑﺬﻟﻚ ﻋﻦ ﻛﻮﻧﻪ ﺧﻠﻴﻔﺔ‪ .‬ﻭﻫﺬﺍ ﻳﺘﺼﻮﺭ ﰲ ﺣﺎﻟﺘﲔ‪:‬‬
‫ﺍﳊﺎﻟﺔ ﺍﻷﻭﱃ‪ :‬ﺃﻥ ﻳﺘﺴﻠﻂ ﻋﻠﻴﻪ ﻓﺮﺩ ﻭﺍﺣﺪ ﺃﻭ ﻋﺪﺓ ﺃﻓﺮﺍﺩ ﻣﻦ ﺣﺎﺷـﻴﺘﻪ‬
‫ﻓﻴﺴـﺘﺒﺪﻭﻥ ﺑﺘـﻨﻔﻴﺬ ﺍﻷﻣﻮﺭ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻣﺄﻣﻮﻝ ﺍﳋﻼﺹ ﻣﻦ ﺗﺴﻠﻄﻬﻢ ﻳﻨـﺬﺭ‬
‫ﻣﺪﺓ ﻣﻌﻴﻨﺔ‪ ،‬ﰒ ﺇ ﹾﻥ ﱂ ﻳﺮﻓﻊ ﺗﺴﻠﻄﻬﻢ ﳜﻠﻊ‪ .‬ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻣﺄﻣﻮﻝ ﺍﳋﻼﺹ ﳜﻠـﻊ‬
‫ﰲ ﺍﳊﺎﻝ‪.‬‬

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‫ﺍﳊﺎﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺃﻥ ﻳﺼـﲑ ﻣﺄﺳـﻮﺭﹰﺍ ﰲ ﻳﺪ ﻋﺪﻭ ﻗﺎﻫﺮ‪ ،‬ﺇﻣّـﺎ ﺑﺄﺳـﺮﻩ‬
‫ﺑﺎﻟﻔﻌﻞ ﺃﻭ ﺑﻮﻗﻮﻋﻪ ﲢﺖ ﺗﺴﻠﻂ ﻋﺪﻭﻩ‪ ،‬ﻭﰲ ﻫﺬﻩ ﺍﳊﺎﻝ ﻳﻨﻈـﺮ ﻓـﺈﻥ ﻛـﺎﻥ‬
‫ﻣﺄﻣـﻮﻝ ﺍﳋـﻼﺹ ﳝـﻬـﻞ ﺣﱴ ﻳﻘﻊ ﺍﻟﻴﺄﺱ ﻣﻦ ﺧﻼﺻﻪ‪ ،‬ﻓﺈﻥ ﻳﺌﺲ ﻣـﻦ‬
‫ﺧﻼﺻﻪ ﳜﻠﻊ‪ ،‬ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻣﺄﻣﻮﻝ ﺍﳋﻼﺹ ﳜﻠﻊ ﰲ ﺍﳊﺎﻝ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ٤١‬ﳏﻜﻤﺔ ﺍﳌﻈﺎﱂ ﻭﺣﺪﻫﺎ ﻫﻲ ﺍﻟﱵ ﺗﻘﺮﺭ ﻣﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﻗـﺪ‬
‫ﺗﻐﲑﺕ ﺣﺎﻝ ﺍﳋﻠﻴﻔﺔ ﺗﻐﲑﹰﺍ ﳜﺮﺟﻪ ﻋﻦ ﺍﳋﻼﻓﺔ ﺃﻡ ﻻ‪ ،‬ﻭﻫﻲ ﻭﺣﺪﻫﺎ ﺍﻟـﱵ ﳍـﺎ‬
‫ﺻﻼﺣﻴﺔ ﻋﺰﻟﻪ ﺃﻭ ﺇﻧﺬﺍﺭﻩ‪.‬‬

‫ﻣﻌـﺎﻭﻥ ﺍﻟﺘـﻔـﻮﻳﺾ‬
‫ﺍﳌﺎﺩﺓ ‪ - ٤٢‬ﻳﻌﲔ ﺍﳋﻠﻴﻔﺔ ﻣﻌﺎﻭﻥ ﺗﻔﻮﻳﺾ ﺃﻭ ﺃﻛﺜـﺮ ﻟـﻪ ﻳﺘﺤﻤـﻞ‬
‫ﻣﺴﺆﻭﻟﻴﺔ ﺍﳊﻜﻢ‪ ،‬ﻓﻴﻔﻮﺽ ﺇﻟﻴﻪ ﺗﺪﺑﲑ ﺍﻷﻣﻮﺭ ﺑﺮﺃﻳﻪ ﻭﺇﻣﻀﺎﺀﻫﺎ ﻋﻠﻰ ﺍﺟﺘﻬﺎﺩﻩ‪.‬‬
‫ﻭﻋﻨﺪ ﻭﻓﺎﺓ ﺍﳋﻠﻴﻔﺔ ﻓﺈﻥ ﻣﻌﺎﻭﻧﻴﻪ ﺗﻨﺘـﻬﻲ ﻭﻻﻳﺘـﻬﻢ ﻭﻻ ﻳـﺴﺘﻤﺮﻭﻥ ﰲ‬
‫ﻋﻤﻠﻬﻢ ﺇﻻ ﻓﺘﺮﺓ ﺍﻷﻣﲑ ﺍﳌﺆﻗﺖ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ٤٣‬ﻳﺸﺘﺮﻁ ﰲ ﻣﻌﺎﻭﻥ ﺍﻟﺘﻔﻮﻳﺾ ﻣﺎ ﻳﺸﺘﺮﻁ ﰲ ﺍﳋﻠﻴﻔﺔ‪ ،‬ﺃﻱ‬
‫ﻼ ﺣﺮﺍﹰ‪ ،‬ﻣﺴﻠﻤﺎﹰ‪ ،‬ﺑﺎﻟﻐﺎﹰ‪ ،‬ﻋﺎﻗﻼﹰ‪ ،‬ﻋﺪﻻﹰ‪ ،‬ﻗﺎﺩﺭﹰﺍ ﻣﻦ ﺃﻫـﻞ ﺍﻟﻜﻔﺎﻳـﺔ‬
‫ﺃﻥ ﻳﻜﻮﻥ ﺭﺟ ﹰ‬
‫ﻓﻴﻤﺎ ﻭﻛﻞ ﺇﻟﻴﻪ ﻣﻦ ﺃﻋﻤﺎﻝ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ٤٤‬ﻳﺸﺘﺮﻁ ﰲ ﺗﻘﻠﻴﺪ ﻣﻌﺎﻭﻥ ﺍﻟﺘﻔﻮﻳﺾ ﺃﻥ ﻳﺸﺘﻤﻞ ﺗﻘﻠﻴـﺪﻩ‬
‫ﻋﻠﻰ ﺃﻣﺮﻳﻦ ﺃﺣﺪﳘﺎ ﻋﻤﻮﻡ ﺍﻟﻨﻈﺮ‪ ،‬ﻭﺍﻟﺜﺎﱐ ﺍﻟﻨﻴﺎﺑﺔ‪ .‬ﻭﻟﺬﻟﻚ ﳚﺐ ﺃﻥ ﻳﻘـﻮﻝ ﻟـﻪ‬
‫ﱄ ﻧﻴﺎﺑﺔ ﻋﲏ‪ ،‬ﺃﻭ ﻣﺎ ﰲ ﻫﺬﺍ ﺍﳌﻌﲎ ﻣﻦ ﺍﻷﻟﻔـﺎﻅ ﺍﻟـﱵ‬ ‫ﺍﳋﻠﻴﻔﺔ ﻗﻠﺪﺗﻚ ﻣﺎ ﻫﻮ ﺇ ﹼ‬
‫ﺗﺸﺘﻤﻞ ﻋﻠﻰ ﻋﻤﻮﻡ ﺍﻟﻨﻈﺮ ﻭﺍﻟﻨﻴﺎﺑﺔ‪ .‬ﻭﻫﺬﺍ ﺍﻟﺘﻘﻠﻴﺪ ﳝﻜﱢﻦ ﺍﳋﻠﻴﻔﺔ ﻣـﻦ ﺇﺭﺳـﺎﻝ‬
‫ﺍﳌﻌﺎﻭﻧﲔ ﺇﱃ ﺃﻣﻜﻨﺔ ﻣﻌﻴﻨﺔ ﺃﻭ ﻧﻘﻠﻬﻢ ﻣﻨﻬﺎ ﺇﱃ ﺃﻣﺎﻛﻦ ﺃﺧﺮﻯ ﻭﺃﻋﻤﺎﻝ ﺃﺧـﺮﻯ‬
‫ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺬﻱ ﺗﻘﺘﻀﻴﻪ ﻣﻌﺎﻭﻧﺔ ﺍﳋﻠﻴﻔﺔ‪ ،‬ﻭﺩﻭﻥ ﺍﳊﺎﺟﺔ ﺇﱃ ﺗﻘﻠﻴﺪ ﺟﺪﻳﺪ ﻷﻥ‬

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 ‫ﻛﻞ ﻫﺬﺍ ﺩﺍﺧﻞ ﺿﻤﻦ ﺗﻘﻠﻴﺪﻫﻢ ﺍﻷﺻﻠﻲ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ٤٥‬ﻋﻠﻰ ﻣﻌﺎﻭﻥ ﺍﻟﺘﻔﻮﻳﺾ ﺃﻥ ﻳﻄﺎﻟﻊ ﺍﳋﻠﻴﻔﺔ ﲟﺎ ﺃﻣﻀﺎﻩ ﻣـﻦ‬
‫ﺗﺪﺑﲑ‪ ،‬ﻭﺃﻧﻔﺬﻩ ﻣﻦ ﻭﻻﻳﺔ ﻭﺗﻘﻠﻴﺪ‪ ،‬ﺣﱴ ﻻ ﻳﺼﲑ ﰲ ﺻﻼﺣﻴﺎﺗﻪ ﻛﺎﳋﻠﻴﻔﺔ ﻭﻋﻠﻴـﻪ ﺃﻥ‬
‫ﻳﺮﻓﻊ ﻣﻄﺎﻟﻌﺘﻪ‪ ،‬ﻭﺃﻥ ﻳﻨﻔﺬ ﻣﺎ ﻳﺆﻣﺮ ﺑﺘﻨﻔﻴﺬﻩ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ٤٦‬ﳚﺐ ﻋﻠﻰ ﺍﳋﻠﻴﻔﺔ ﺃﻥ ﻳﺘﺼﻔﺢ ﺃﻋﻤﺎﻝ ﻣﻌﺎﻭﻥ ﺍﻟﺘﻔـﻮﻳﺾ‬
‫ﻭﺗﺪﺑﲑﻩ ﻟﻸﻣﻮﺭ‪ ،‬ﻟﻴﻘﺮ ﻣﻨﻬﺎ ﺍﳌﻮﺍﻓﻖ ﻟﻠﺼﻮﺍﺏ‪ ،‬ﻭﻳﺴﺘﺪﺭﻙ ﺍﳋﻄـﺄ‪ .‬ﻷﻥ ﺗـﺪﺑﲑ‬
‫ﺷﺆﻭﻥ ﺍﻷﻣﺔ ﻣﻮﻛﻮﻝ ﻟﻠﺨﻠﻴﻔﺔ ﻭﳏﻤﻮﻝ ﻋﻠﻰ ﺍﺟﺘﻬﺎﺩﻩ ﻫﻮ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ٤٧‬ﺇﺫﺍ ﺩﺑﺮ ﻣﻌﺎﻭﻥ ﺍﻟﺘﻔﻮﻳﺾ ﺃﻣﺮﹰﺍ ﻭﺃﻗﺮﻩ ﺍﳋﻠﻴﻔﺔ ﻓﺈﻥ ﻋﻠﻴﻪ ﺃﻥ‬
‫ﻳﻨﻔﺬﻩ ﻛﻤﺎ ﺃﻗﺮﻩ ﺍﳋﻠﻴﻔﺔ ﻟﻴﺲ ﺑﺰﻳﺎﺩﺓ ﻭﻻ ﻧﻘﺼﺎﻥ‪ .‬ﻓﺈﻥ ﻋﺎﺩ ﺍﳋﻠﻴﻔﺔ ﻭﻋـﺎﺭﺽ‬
‫ﺍﳌﻌﺎﻭﻥ ﰲ ﺭﺩ ﻣﺎ ﺃﻣﻀﺎﻩ ﻳﻨﻈﺮ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﰲ ﺣﻜﻢ ﻧﻔﺬﻩ ﻋﻠﻰ ﻭﺟﻬﻪ‪ ،‬ﺃﻭ ﻣـﺎﻝ‬
‫ﻭﺿﻌﻪ ﰲ ﺣﻘﻪ‪ ،‬ﻓﺮﺃﻱ ﺍﳌﻌﺎﻭﻥ ﻫﻮ ﺍﻟﻨﺎﻓﺬ‪ ،‬ﻷﻧﻪ ﺑﺎﻷﺻﻞ ﺭﺃﻱ ﺍﳋﻠﻴﻔـﺔ ﻭﻟـﻴﺲ‬
‫ﻟﻠﺨﻠﻴﻔﺔ ﺃﻥ ﻳﺴﺘﺪﺭﻙ ﻣﺎ ﻧﻔﺬ ﻣﻦ ﺃﺣﻜﺎﻡ‪ ،‬ﻭﺃﻧﻔﻖ ﻣﻦ ﺃﻣﻮﺍﻝ‪ .‬ﻭﺇﻥ ﻛـﺎﻥ ﻣـﺎ‬
‫ﺃﻣﻀﺎﻩ ﺍﳌﻌﺎﻭﻥ ﰲ ﻏﲑ ﺫﻟﻚ ﻣﺜﻞ ﺗﻘﻠﻴﺪ ﻭﺍ ﹴﻝ ﺃﻭ ﲡﻬﻴﺰ ﺟﻴﺶ ﺟـﺎﺯ ﻟﻠﺨﻠﻴﻔـﺔ‬
‫ﻣﻌﺎﺭﺿﺔ ﺍﳌﻌﺎﻭﻥ ﻭﻳﻨﻔﺬ ﺭﺃﻱ ﺍﳋﻠﻴﻔﺔ‪ ،‬ﻭﻳﻠﻐﻰ ﻋﻤﻞ ﺍﳌﻌﺎﻭﻥ‪ ،‬ﻷﻥ ﻟﻠﺨﻠﻴﻔﺔ ﺍﳊﻖ‬
‫ﰲ ﺃﻥ ﻳﺴﺘﺪﺭﻙ ﺫﻟﻚ ﻣﻦ ﻓﻌﻞ ﻧﻔﺴﻪ ﻓﻠﻪ ﺃﻥ ﻳﺴﺘﺪﺭﻛﻪ ﻣﻦ ﻓﻌﻞ ﻣﻌﺎﻭﻧﻪ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ٤٨‬ﻻ ﳜﺼﺺ ﻣﻌﺎﻭﻥ ﺍﻟﺘﻔﻮﻳﺾ ﺑﺄﻱ ﺩﺍﺋﺮﺓ ﻣﻦ ﺩﻭﺍﺋﺮ ﺍﳉﻬﺎﺯ‬
‫ﺍﻹﺩﺍﺭﻱ‪ ،‬ﻭﺇﳕﺎ ﻳﻜﻮﻥ ﺇﺷﺮﺍﻓﻪ ﻋﺎﻣﺎﹰ‪ ،‬ﻷﻥ ﺍﻟﺬﻳﻦ ﻳﺒﺎﺷﺮﻭﻥ ﺍﻷﻣﻮﺭ ﺍﻹﺩﺍﺭﻳﺔ ﺃﺟﺮﺍﺀ‬
‫ﻭﻟﻴﺴﻮﺍ ﺣﻜﺎﻣﺎﹰ‪ ،‬ﻭﻣﻌﺎﻭﻥ ﺍﻟﺘﻔﻮﻳﺾ ﺣﺎﻛﻢ‪ ،‬ﻭﻻ ﻳﻘﻠﺪ ﺗﻘﻠﻴﺪﹰﺍ ﺧﺎﺻﹰﺎ ﺑـﺄﻱ ﻣـﻦ‬
‫ﺍﻷﻋﻤﺎﻝ ﻷﻥ ﻭﻻﻳﺘﻪ ﻋﺎﻣﺔ‪.‬‬
‫ﻣﻌـﺎﻭﻥ ﺍﻟﺘـﻨﻔﻴـﺬ‬

‫ﺍﳌﺎﺩﺓ ‪ - ٤٩‬ﻳﻌﲔ ﺍﳋﻠﻴﻔﺔ ﻣﻌﺎﻭﻧﹰﺎ ﻟﻠﺘﻨﻔﻴﺬ‪ ،‬ﻭﻋﻤﻠـﻪ ﻣـﻦ ﺍﻷﻋﻤـﺎﻝ‬

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‫ﺍﻹﺩﺍﺭﻳﺔ‪ ،‬ﻭﻟﻴﺲ ﻣﻦ ﺍﳊﻜﻢ ﻭﺩﺍﺋﺮﺗﻪ ﻫﻲ ﺟﻬﺎﺯ ﻟﺘﻨﻔﻴﺬ ﻣﺎ ﻳﺼﺪﺭ ﻋﻦ ﺍﳋﻠﻴﻔـﺔ‬
‫ﻟﻠﺠﻬﺎﺕ ﺍﻟﺪﺍﺧﻠﻴﺔ ﻭﺍﳋﺎﺭﺟﻴﺔ‪ ،‬ﻭﻟﺮﻓﻊ ﻣﺎ ﻳﺮﺩ ﺇﻟﻴﻪ ﻣﻦ ﻫﺬﻩ ﺍﳉﻬـﺎﺕ‪ ،‬ﻓﻬـﻲ‬
‫ﻭﺍﺳﻄﺔ ﺑﲔ ﺍﳋﻠﻴﻔﺔ ﻭﻏﲑﻩ‪ ،‬ﺗﺆﺩﻱ ﻋﻨﻪ‪ ،‬ﻭﺗﺆﺩﻱ ﺇﻟﻴﻪ ﰲ ﺍﻷﻣﻮﺭ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
‫ﺃ ‪ -‬ﺍﻟﻌﻼﻗﺎﺕ ﻣﻊ ﺍﻟﺮﻋﻴﺔ‪.‬‬
‫ﺏ ‪ -‬ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺪﻭﻟﻴﺔ‪.‬‬
‫ﺝ ‪ -‬ﺍﳉﻴﺶ ﺃﻭ ﺍﳉﻨﺪ‪.‬‬
‫ﺩ ‪ -‬ﺃﺟﻬﺰﺓ ﺍﻟﺪﻭﻟﺔ ﺍﻷﺧﺮﻯ ﻏﲑ ﺍﳉﻴﺶ‪.‬‬
‫ﻼ ﻣﺴﻠﻤﹰﺎ ﻷﻧـﻪ‬ ‫ﺍﳌﺎﺩﺓ ‪ - ٥٠‬ﻳﻜـﻮﻥ ﻣﻌـﺎﻭﻥ ﺍﻟﺘـﻨـﻔـﻴـﺬ ﺭﺟ ﹰ‬
‫ﻣﻦ ﺑﻄﺎﻧﺔ ﺍﳋﻠﻴﻔﺔ‪.‬‬
‫ﻼ ﻣﺒﺎﺷـﺮﺓ ﻣـﻊ ﺍﳋﻠﻴﻔـﺔ‪،‬‬ ‫ﺍﳌﺎﺩﺓ ‪ - ٥١‬ﻳﻜﻮﻥ ﻣﻌﺎﻭﻥ ﺍﻟﺘﻨﻔﻴﺬ ﻣﺘﺼ ﹰ‬
‫ﻛﻤﻌﺎﻭﻥ ﺍﻟﺘﻔﻮﻳﺾ‪ ،‬ﻭﻳﻌﺘﱪ ﻣﻌﺎﻭﻧﹰﺎ ﻭﻟﻜﻦ ﰲ ﺍﻟﺘﻨﻔﻴﺬ ﻭﻟﻴﺲ ﰲ ﺍﳊﻜﻢ‪.‬‬
‫ﺍﻟـﻮﻻﺓ‬
‫ﺍﳌﺎﺩﺓ ‪ - ٥٢‬ﺗﻘﺴﻢ ﺍﻟﺒﻼﺩ ﺍﻟﱵ ﲢﻜﻤﻬﺎ ﺍﻟﺪﻭﻟﺔ ﺇﱃ ﻭﺣﺪﺍﺕ‪ ،‬ﻭﺗﺴﻤﻰ‬
‫ﻛﻞ ﻭﺣﺪﺓ ﻭﹺﻻﻳﺔ‪ ،‬ﻭﺗﻘﺴﻢ ﻛﻞ ﻭﻻﻳﺔ ﺇﱃ ﻭﺣـﺪﺍﺕ ﺗﺴﻤﻰ ﻛﻞ ﻭﺣﺪﺓ ﻣﻨـﻬﺎ‬
‫ﻋِﻤﺎﻟﺔ‪ ،‬ﻭﻳﺴﻤﻰ ﻛﻞ ﻣﻦ ﻳﺘﻮﱃ ﺍﻟﻮﹺﻻﻳﺔ ﻭﺍﻟﻴﹰﺎ ﺃﻭ ﺃﻣﲑﺍﹰ‪ ،‬ﻭﻳﺴﻤﻰ ﻛﻞ ﻣﻦ ﻳﺘـﻮﱃ‬
‫ﻼ ﺃﻭ ﺣﺎﻛﻤﹰﺎ‪.‬‬
‫ﺍﻟﻌِﻤﺎﻟﺔ ﻋﺎﻣ ﹰ‬
‫ﺍﳌﺎﺩﺓ ‪ُ - ٥٣‬ﻳ َﻌﻴﱠ ُﻦ ﺍﻟﻮﻻﺓ ﻣﻦ ﻗﺒﻞ ﺍﳋﻠﻴﻔﺔ‪ ،‬ﻭُﻳ َﻌﻴﱠ ُﻦ ﺍﻟﻌﻤﺎﻝ ﻣـﻦ ﻗﺒـﻞ‬
‫ﺍﳋﻠﻴﻔﺔ ﻭﻣﻦ ﻗﺒﻞ ﺍﻟﻮﻻﺓ ﺇﺫﺍ ﻓﻮﺽ ﺇﻟﻴﻬﻢ ﺫﻟﻚ‪ .‬ﻭﻳﺸﺘﺮﻁ ﰲ ﺍﻟﻮﻻﺓ ﻭﺍﻟﻌﻤﺎﻝ ﻣﺎ‬
‫ﻳﺸﺘﺮﻁ ﰲ ﺍﳌﻌﺎﻭﻧﲔ ﻓﻼ ﺑﺪ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﺭﺟﺎ ﹰﻻ ﺃﺣﺮﺍﺭﹰﺍ ﻣﺴﻠﻤﲔ ﺑﺎﻟﻐﲔ ﻋﻘـﻼﺀ‬
‫ﺨﱠﻴﺮُﻭ ﹶﻥ‬
‫ﻋﺪﻭﻻﹰ‪ ،‬ﻭﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﻔﺎﻳﺔ ﻓﻴﻤﺎ ُﻭﻛﱢﻞ ﺇﻟﻴﻬﻢ ﻣﻦ ﺃﻋﻤﺎﻝ‪ ،‬ﻭُﻳَﺘ َ‬
‫ﻣﻦ ﺃﻫﻞ ﺍﻟﺘﻘﻮﻯ ﻭﺍﻟﻘﻮﺓ‪.‬‬

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‫ﺍﳌﺎﺩﺓ ‪ - ٥٤‬ﻟﻠﻮﺍﱄ ﺻﻼﺣﻴﺔ ﺍﳊﻜﻢ ﻭﺍﻹﺷﺮﺍﻑ ﻋﻠﻰ ﺃﻋﻤﺎﻝ ﺍﻟﺪﻭﺍﺋﺮ‬
‫ﰲ ﻭﻻﻳﺘﻪ ﻧﻴﺎﺑﺔ ﻋﻦ ﺍﳋﻠﻴﻔﺔ‪ ،‬ﻓﻠﻪ ﲨﻴﻊ ﺍﻟﺼﻼﺣﻴﺎﺕ ﰲ ﻭﻻﻳﺘـﻪ ﻋـﺪﺍ ﺍﳌﺎﻟﻴـﺔ‬
‫ﻭﺍﻟﻘﻀﺎﺀ ﻭﺍﳉﻴﺶ‪ ،‬ﻓﻠﻪ ﺍﻹﻣﺎﺭﺓ ﻋﻠﻰ ﺃﻫﻞ ﻭﻻﻳﺘﻪ‪ ،‬ﻭﺍﻟﻨﻈﺮ ﰲ ﲨﻴﻊ ﻣﺎ ﻳﺘﻌﻠﻖ ﻬﺑﺎ‪.‬‬
‫ﺇﻻ ﺃﻥ ﺍﻟﺸﺮﻃﺔ ﺗﻮﺿﻊ ﲢﺖ ﺇﻣﺎﺭﺗﻪ ﻣﻦ ﺣﻴﺚ ﺍﻟﺘﻨﻔﻴﺬ ﻻ ﻣﻦ ﺣﻴﺚ ﺍﻹﺩﺍﺭﺓ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ٥٥‬ﻻ ﳚﺐ ﻋﻠﻰ ﺍﻟﻮﺍﱄ ﻣﻄﺎﻟﻌﺔ ﺍﳋﻠﻴﻔﺔ ﲟﺎ ﺃﻣﻀﺎﻩ ﰲ ﻋﻤﻠـﻪ‬
‫ﻋﻠﻰ ﻣﻘﺘﻀﻰ ﺇﻣﺎﺭﺗﻪ ﺇﻻ ﻋﻠﻰ ﻭﺟﻪ ﺍﻻﺧﺘﻴﺎﺭ‪ ،‬ﻓﺈﺫﺍ ﺣﺪﺙ ﺇﻧﺸﺎﺀ ﺟﺪﻳـﺪ ﻏـﲑ‬
‫ﻣﻌﻬﻮﺩ ﻭﻗﻔﻪ ﻋﻠﻰ ﻣﻄﺎﻟﻌﺔ ﺍﳋﻠﻴﻔﺔ‪ ،‬ﰒ ﻋﻤﻞ ﲟﺎ ﺃﻣﺮ ﺑﻪ‪ .‬ﻓﺈﻥ ﺧﺎﻑ ﻓﺴﺎﺩ ﺍﻷﻣﺮ‬
‫ﺑﺎﻻﻧﺘﻈﺎﺭ ﻗﺎﻡ ﺑﺎﻷﻣﺮ ﻭﺍﻃﻠﻊ ﺍﳋﻠﻴﻔﺔ ﻭﺟﻮﺑﹰﺎ ﻋﻠﻰ ﺍﻷﻣﺮ ﻭﻋﻠـﻰ ﺳـﺒﺐ ﻋـﺪﻡ‬
‫ﻣﻄﺎﻟﻌﺘﻪ ﻗﺒﻞ ﺍﻟﻘﻴﺎﻡ ﺑﻌﻤﻠﻪ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ٥٦‬ﻳﻜﻮﻥ ﰲ ﻛﻞ ﻭﻻﻳﺔ ﳎﻠـﺲ ﻣﻨﺘﺨـﺐ ﻣـﻦ ﺃﻫﻠـﻬﺎ‬
‫ﻳﺮﺃﺳﻪ ﺍﻟﻮﺍﱄ‪ ،‬ﻭﺗﻜﻮﻥ ﳍـﺬﺍ ﺍﺠﻤﻟﻠـﺲ ﺻـﻼﺣﻴﺔ ﺍﳌـﺸﺎﺭﻛﺔ ﰲ ﺍﻟـﺮﺃﻱ ﰲ‬
‫ﺍﻟﺸﺆﻭﻥ ﺍﻹﺩﺍﺭﻳﺔ ﻻ ﰲ ﺷﺆﻭﻥ ﺍﳊﻜﻢ‪ ،‬ﻭﻳﻜﻮﻥ ﻟﻐﺮﺿﲔ‪:‬‬
‫ﺍﻷﻭﻝ ﺗﻘﺪﱘ ﺍﳌﻌﻠﻮﻣﺎﺕ ﺍﻟﻼﺯﻣﺔ ﻟﻠﻮﺍﱄ ﻋﻦ ﻭﺍﻗﻊ ﺍﻟﻮﻻﻳﺔ ﻭﺍﺣﺘﻴﺎﺟﺎﻬﺗـﺎ‪،‬‬
‫ﻭﺇﺑﺪﺍﺀ ﺍﻟﺮﺃﻱ ﰲ ﺫﻟﻚ‪.‬‬
‫ﻭﺍﻟﺜﺎﱐ ﻹﻇﻬﺎﺭ ﺍﻟﺮﺿﺎ ﺃﻭ ﺍﻟﺸﻜﻮﻯ ﻣﻦ ﺣﻜﻢ ﺍﻟﻮﺍﱄ ﳍﻢ‪.‬‬
‫ﻭﺭﺃﻱ ﺍﺠﻤﻟﻠﺲ ﰲ ﺍﻷﻭﻝ ﻏﲑ ﻣﻠﺰﻡ‪ ،‬ﻭﻟﻜﻦ ﺭﺃﻳﻪ ﰲ ﺍﻟﺜﺎﱐ ﻣﻠﺰﻡ‪ ،‬ﻓﺈﺫﺍ ﺷﻜﺎ‬
‫ﺍﺠﻤﻟﻠﺲ ﺍﻟﻮﺍﱄ ﻳﻌﺰﻝ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ٥٧‬ﻳﻨﺒﻐﻲ ﺃﻥ ﻻ ﺗﻄﻮﻝ ﻣﺪﺓ ﻭﻻﻳﺔ ﺍﻟﺸﺨﺺ ﺍﻟﻮﺍﺣﺪ ﻋﻠـﻰ‬
‫ﺍﻟﻮﻻﻳﺔ ﺑﻞ ﻳﻌﻔﻰ ﻣﻦ ﻭﻻﻳﺘﻪ ﻋﻠﻴﻬﺎ ﻛﻠﻤﺎ ﺭﺅﻱ ﻟﻪ ﺗﺮﻛﺰ ﰲ ﺍﻟﺒﻠـﺪ‪ ،‬ﺃﻭ ﺍﻓـﺘﱳ‬
‫ﺍﻟﻨﺎﺱ ﺑﻪ‪.‬‬

‫ﺍﳌﺎﺩﺓ ‪ :٥٨‬ﻻ ﻳُْﻨ ﹶﻘﻞﹸ ﺍﻟﻮﺍﱄ ﻣﻦ ﻭﻻﻳﺔ ﺇﱃ ﻭﻻﻳﺔ‪ ،‬ﻷﻥ ﺗﻮﻟﻴﺘﻪ ﳏـﺪﺩﺓ ﺍﳌﻜـﺎﻥ‪،‬‬

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 ‫ﻭﻟﻜﻦ ُﻳ ْﻌﻔﹶﻰ ﻭﻳﻮﱃ ﺛﺎﻧﻴﺔ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ٥٩‬ﻳُ ْﻌ َﺰﻝﹸ ﺍﻟﻮﺍﱄ ﺇﺫﺍ ﺭﺃﻯ ﺍﳋﻠﻴﻔﺔ ﻋﺰﻟﻪ‪ ،‬ﺃﻭ ﺇﺫﺍ ﺃﻇﻬﺮ ﳎﻠـﺲ‬
‫ﺍﻷﻣﺔ ﻋﺪﻡ ﺍﻟﺮﺿﻰ ﻣﻨﻪ‪ ،‬ﺃﻭ ﺇﺫﺍ ﺃﻇﻬﺮ ﳎﻠﺲ ﻭﻻﻳﺘﻪ ﺍﻟﺴﺨﻂ ﻣﻨﻪ‪ .‬ﻭﻋﺰﻟـﻪ ﺇﳕـﺎ‬
‫ﳚﺮﻱ ﻣﻦ ﻗﺒﻞ ﺍﳋﻠﻴﻔﺔ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ٦٠‬ﻋﻠﻰ ﺍﳋﻠﻴﻔﺔ ﺃﻥ ﻳﺘﺤﺮﻯ ﺃﻋﻤﺎﻝ ﺍﻟـﻮﻻﺓ‪ ،‬ﻭﺃﻥ ﻳﻜـﻮﻥ‬
‫ﺷﺪﻳﺪ ﺍﳌﺮﺍﻗﺒﺔ ﳍﻢ‪ ،‬ﻭﺃﻥ ﻳﻌﲔ ﻣﻦ ﻳﻨﻮﺏ ﻋﻨﻪ ﻟﻠﻜﺸﻒ ﻋﻦ ﺃﺣﻮﺍﳍﻢ‪ ،‬ﻭﺍﻟﺘﻔﺘﻴﺶ‬
‫ﻋﻠﻴﻬﻢ ﻭﺃﻥ ﳚﻤﻌﻬﻢ ﺃﻭ ﻗﺴﻤﹰﺎ ﻣﻨﻬﻢ ﺑﲔ ﺍﳊـﲔ ﻭﺍﻵﺧـﺮ‪ ،‬ﻭﺃﻥ ﻳـﺼﻐﻲ ﺇﱃ‬
‫ﺷﻜﺎﻭﻯ ﺍﻟﺮﻋﻴﺔ ﻣﻨﻬﻢ‪.‬‬

‫ﺃﻣﲑ ﺍﳉﻬـﺎﺩ‪ :‬ﺩﺍﺋﺮﺓ ﺍﳊﺮﺑﻴﺔ ‪ -‬ﺍﳉﻴﺶ‬

‫ﺍﳌﺎﺩﺓ ‪ - ٦١‬ﺗـﺘـﻮﱃ ﺩﺍﺋـﺮﺓ ﺍﳊـﺮﺑﻴـﺔ ﲨﻴﻊ ﺍﻟﺸﺆﻭﻥ ﺍﳌﺘﻌﻠﻘـﺔ‬
‫ﺑﺎﻟﻘـﻮﺍﺕ ﺍﳌﺴـﻠﺤـﺔ ﻣﻦ ﺟﻴﺶ ﻭﺷﺮﻃﺔ ﻭﻣﻌﺪﺍﺕ ﻭﻣﻬﻤﺎﺕ ﻭﻋﺘﺎﺩ ﻭﻣـﺎ‬
‫ﺷـﺎﻛﻞ ﺫﻟﻚ‪ .‬ﻭﻣﻦ ﻛﻠﻴﺎﺕ ﻋﺴـﻜﺮﻳﺔ‪ ،‬ﻭﺑﻌﺜﺎﺕ ﻋﺴﻜﺮﻳﺔ‪ ،‬ﻭﻛﻞ ﻣﺎ ﻳﻠـﺰﻡ‬
‫ﻣﻦ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻌﺎﻣﺔ ﻟﻠﺠﻴﺶ‪ ،‬ﻭﻛﻞ ﻣـﺎ ﻳﺘﻌﻠـﻖ ﺑـﺎﳊﺮﺏ‬
‫ﻭﺍﻹﻋﺪﺍﺩ ﳍﺎ‪ ،‬ﻭﺭﺋﻴﺲ ﻫﺬﻩ ﺍﻟﺪﺍﺋﺮﺓ ﻳﺴﻤﻰ )ﺃﻣﲑ ﺍﳉﻬﺎﺩ(‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ٦٢‬ﺍﳉﻬـﺎﺩ ﻓﺮﺽ ﻋﻠﻰ ﺍﳌﺴـﻠﻤﲔ‪ ،‬ﻭﺍﻟﺘـﺪﺭﻳﺐ ﻋﻠـﻰ‬
‫ﺍﳉـﻨـﺪﻳﺔ ﺇﺟﺒﺎﺭﻱ ﻓﻜﻞ ﺭﺟﻞ ﻣﺴﻠﻢ ﻳﺒﻠﻎ ﺍﳋﺎﻣﺴﺔ ﻋﺸﺮﺓ ﻣﻦ ﻋـﻤــﺮﻩ‬
‫ﻓﺮﺽ ﻋﻠﻴﻪ ﺃﻥ ﻳﺘﺪﺭﺏ ﻋﻠﻰ ﺍﳉﻨﺪﻳﺔ ﺍﺳﺘﻌﺪﺍﺩﹰﺍ ﻟﻠﺠﻬﺎﺩ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺘﺠﻨﻴﺪ ﻓﻬﻮ ﻓﺮﺽ‬
‫ﻋﻠﻰ ﺍﻟﻜﻔﺎﻳﺔ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ٦٣‬ﺍﳉﻴﺶ ﻗﺴﻤﺎﻥ ﻗﺴﻢ ﺍﺣﺘﻴﺎﻃﻲ‪ ،‬ﻭﻫﻢ ﲨﻴـﻊ ﺍﻟﻘـﺎﺩﺭﻳﻦ‬
‫ﻋﻠﻰ ﲪﻞ ﺍﻟﺴﻼﺡ ﻣﻦ ﺍﳌﺴﻠﻤﲔ‪ .‬ﻭﻗﺴﻢ ﺩﺍﺋﻢ ﰲ ﺍﳉﻨﺪﻳﺔ ﲣﺼﺺ ﳍﻢ ﺭﻭﺍﺗـﺐ‬

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 ‫ﰲ ﻣﻴﺰﺍﻧﻴﺔ ﺍﻟﺪﻭﻟﺔ ﻛﺎﳌﻮﻇﻔﲔ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ٦٤‬ﲡﻌﻞ ﻟﻠﺠﻴﺶ ﺃﻟﻮﻳﺔ ﻭﺭﺍﻳﺎﺕ ﻭﺍﳋﻠﻴﻔﺔ ﻫﻮ ﺍﻟﺬﻱ ﻳﻌﻘـﺪ‬
‫ﺍﻟﻠﻮﺍﺀ ﳌﻦ ﻳﻮﻟﻴﻪ ﻋﻠﻰ ﺍﳉﻴﺶ‪ ،‬ﺃﻣﺎ ﺍﻟﺮﺍﻳﺎﺕ ﻓﻴﻘﺪﻣﻬﺎ ﺭﺅﺳﺎﺀ ﺍﻷﻟﻮﻳﺔ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ٦٥‬ﺍﳋﻠﻴﻔﺔ ﻫﻮ ﻗﺎﺋﺪ ﺍﳉﻴﺶ‪ ،‬ﻭﻫﻮ ﺍﻟـﺬﻱ ﻳﻌـﲔ ﺭﺋـﻴﺲ‬
‫ﺍﻷﺭﻛﺎﻥ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﻌﲔ ﻟﻜﻞ ﻟﻮﺍﺀ ﺃﻣﲑﹰﺍ ﻭﻟﻜﻞ ﻓﺮﻗﺔ ﻗﺎﺋﺪﹰﺍ‪ .‬ﺃﻣﺎ ﺑﺎﻗﻲ ﺭﺗـﺐ‬
‫ﺍﳉﻴﺶ ﻓﻴﻌﻴﻨﻬﻢ ﻗﻮﺍﺩﻩ ﻭﺃﻣﺮﺍﺀ ﺃﻟﻮﻳﺘﻪ‪ .‬ﻭﺃﻣﺎ ﺗﻌﻴﲔ ﺍﻟﺸﺨﺺ ﰲ ﺍﻷﺭﻛﺎﻥ ﻓﻴﻜﻮﻥ‬
‫ﺣﺴﺐ ﺩﺭﺟﺔ ﺛﻘﺎﻓﺘﻪ ﺍﳊﺮﺑﻴﺔ ﻭﻳﻌﻴﻨﻪ ﺭﺋﻴﺲ ﺍﻷﺭﻛﺎﻥ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ٦٦‬ﳚـﻌـﻞ ﺍﳉﻴﺶ ﻛﻠـﻪ ﺟﻴـﺸﹰﺎ ﻭﺍﺣـﺪﹰﺍ ﻳﻮﺿـﻊ ﰲ‬
‫ﻣﻌﺴﻜﺮﺍﺕ ﺧﺎﺻﺔ‪ ،‬ﺇﻻ ﺃﻧﻪ ﳚﺐ ﺃﻥ ﺗﻮﺿﻊ ﺑﻌﺾ ﻫﺬﻩ ﺍﳌﻌﺴﻜﺮﺍﺕ ﰲ ﳐﺘﻠﻒ‬
‫ﺍﻟﻮﻻﻳﺎﺕ‪ .‬ﻭﺑﻌﻀﻬﺎ ﰲ ﺍﻷﻣﻜﻨﺔ ﺍﻻﺳﺘﺮﺍﺗﻴﺠﻴﺔ‪ ،‬ﻭﳚﻌﻞ ﺑﻌـﻀﻬﺎ ﻣﻌـﺴﻜﺮﺍﺕ‬
‫ﻼ ﺩﺍﺋﻤﻴﺎﹰ‪ ،‬ﺗﻜﻮﻥ ﻗﻮﺍﺕ ﺿﺎﺭﺑﺔ‪ .‬ﻭﺗـﻨﻈﻢ ﻫـﺬﻩ ﺍﳌﻌـﺴﻜﺮﺍﺕ ﰲ‬ ‫ﻣﺘﻨﻘﻠﺔ ﺗﻨﻘ ﹰ‬
‫ﳎﻤﻮﻋﺎﺕ ﻣﺘﻌﺪﺩﺓ ﻳﻄﻠﻖ ﻋﻠﻰ ﻛﻞ ﳎﻤﻮﻋﺔ ﻣﻨﻬﺎ ﺍﺳﻢ ﺟﻴﺶ ﻭﻳﻮﺿﻊ ﳍﺎ ﺭﻗـﻢ‬
‫ﻓﻴﻘﺎﻝ ﺍﳉﻴﺶ ﺍﻷﻭﻝ‪ ،‬ﺍﳉﻴﺶ ﺍﻟﺜﺎﻟﺚ ﻣﺜﻼﹰ‪ ،‬ﺃﻭ ﺗﺴﻤﻰ ﺑﺎﺳﻢ ﻭﻻﻳﺔ ﻣﻦ ﺍﻟﻮﻻﻳﺎﺕ‬
‫ﺃﻭ ﻋﻤﺎﻟﺔ ﻣﻦ ﺍﻟﻌﻤﺎﻻﺕ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ٦٧‬ﳚﺐ ﺃﻥ ﻳﻮﻓﺮ ﻟﻠﺠﻴﺶ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﻌﺴﻜﺮﻱ ﺍﻟﻌﺎﱄ ﻋﻠـﻰ‬
‫ﺃﺭﻓﻊ ﻣﺴﺘﻮﻯ‪ ،‬ﻭﺃﻥ ﻳﺮﻓﻊ ﺍﳌﺴﺘﻮﻯ ﺍﻟﻔﻜﺮﻱ ﻟﺪﻳﻪ ﺑﻘﺪﺭ ﺍﳌﺴﺘﻄﺎﻉ‪ ،‬ﻭﺃﻥ ﻳﺜﻘـﻒ‬
‫ﻛﻞ ﺷﺨﺺ ﰲ ﺍﳉﻴﺶ ﺛﻘﺎﻓﺔ ﺇﺳﻼﻣﻴﺔ ﲤﻜﻨﻪ ﻣﻦ ﺍﻟﻮﻋﻲ ﻋﻠﻰ ﺍﻹﺳـﻼﻡ ﻭﻟـﻮ‬
‫ﺑﺸﻜﻞ ﺇﲨﺎﱄ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ٦٨‬ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﻛﻞ ﻣﻌﺴﻜﺮ ﻋـﺪﺩ ﻛـﺎﻑ ﻣـﻦ‬
‫ﺍﻷﺭﻛﺎﻥ ﺍﻟﺬﻳﻦ ﻟﺪﻳﻬﻢ ﺍﳌﻌﺮﻓﺔ ﺍﻟﻌﺴﻜﺮﻳﺔ ﺍﻟﻌﺎﻟﻴﺔ ﻭﺍﳋـﱪﺓ ﰲ ﺭﺳـﻢ ﺍﳋﻄـﻂ‬
‫ﻭﺗﻮﺟﻴﻪ ﺍﳌﻌﺎﺭﻙ‪ .‬ﻭﺃﻥ ﻳﻮﻓﺮ ﰲ ﺍﳉﻴﺶ ﺑﺸﻜﻞ ﻋﺎﻡ ﻫﺆﻻﺀ ﺍﻷﺭﻛﺎﻥ ﺑﺄﻭﻓﺮ ﻋﺪﺩ‬
‫ﻣﺴﺘﻄﺎﻉ‪.‬‬

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‫ﺍﳌﺎﺩﺓ ‪ - ٦٩‬ﳚﺐ ﺃﻥ ﺗﺘﻮﻓﺮ ﻟﺪﻯ ﺍﳉـﻴﺶ ﺍﻷﺳـﻠﺤﺔ ﻭﺍﳌﻌـﺪﺍﺕ‬
‫ﻭﺍﻟﺘﺠـﻬـﻴﺰﺍﺕ ﻭﺍﻟﻠـﻮﺍﺯﻡ ﻭﺍﳌﻬﻤﺎﺕ ﺍﻟﱵ ﲤﻜﻨﻪ ﻣﻦ ﺍﻟﻘﻴﺎﻡ ﲟﻬﻤﺘﻪ ﺑﻮﺻـﻔﻪ‬
‫ﺟﻴﺸﹰﺎ ﺇﺳﻼﻣﻴﹰﺎ‪.‬‬

‫ﺍﻷﻣـﻦ ﺍﻟﺪﺍﺧـﻠﻲ‬
‫ﺍﳌﺎﺩﺓ ‪ - ٧٠‬ﺗـﺘـﻮﱃ ﺩﺍﺋﺮﺓ ﺍﻷﻣﻦ ﺍﻟﺪﺍﺧﻠﻲ ﺇﺩﺍﺭﺓ ﻛـﻞ ﻣـﺎ ﻟـﻪ‬
‫ﻣﺴـﺎﺱ ﺑﺎﻷﻣـﻦ‪ ،‬ﻭﻣﻨـﻊ ﻛﻞ ﻣﺎ ﻳﻬﺪﺩ ﺍﻷﻣﻦ ﺍﻟﺪﺍﺧﻠﻲ‪ ،‬ﻭﲢـﻔـﻆ ﺍﻷﻣﻦ‬
‫ﰲ ﺍﻟﺒﻼﺩ ﺑﻮﺍﺳﻄﺔ ﺍﻟﺸﺮﻃﺔ ﻭﻻ ﺗﻠﺠﺄ ﺇﱃ ﺍﳉﻴﺶ ﺇﻻ ﺑﺄﻣـﺮ ﻣـﻦ ﺍﳋــﻠﻴﻔﺔ‪.‬‬
‫ﻭﺭﺋﻴﺲ ﻫـﺬﻩ ﺍﻟﺪﺍﺋﺮﺓ ﻳﺴﻤﻰ )ﻣﺪﻳﺮ ﺍﻷﻣﻦ ﺍﻟﺪﺍﺧﻠﻲ(‪ .‬ﻭﳍﺬﻩ ﺍﻟﺪﺍﺋﺮﺓ ﻓﺮﻭﻉ ﰲ‬
‫ﺍﻟﻮﻻﻳﺎﺕ ﺗﺴﻤﻰ ﺇﺩﺍﺭﺍﺕ ﺍﻷﻣﻦ ﺍﻟﺪﺍﺧﻠﻲ ﻭﻳﺴﻤﻰ ﺭﺋـﻴﺲ ﺍﻹﺩﺍﺭﺓ )ﺻـﺎﺣﺐ‬
‫ﺍﻟﺸﺮﻃﺔ( ﰲ ﺍﻟﻮﻻﻳﺔ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ٧١‬ﺍﻟﺸـﺮﻃﺔ ﻗﺴـﻤﺎﻥ‪ :‬ﺷﺮﻃﺔ ﺍﳉﻴﺶ ﻭﻫﻲ ﺗﺘﺒـﻊ ﺃﻣـﲑ‬
‫ﺍﳉﻬﺎﺩ ﺃﻱ ﺩﺍﺋﺮﺓ ﺍﳊﺮﺑﻴﺔ‪ ،‬ﻭﺍﻟﺸﺮﻃﺔ ﺍﻟﱵ ﺑﲔ ﻳﺪﻱ ﺍﶈـﺎﻛﻢ ﳊﻔﻆ ﺍﻷﻣﻦ ﻭﻫﻲ‬
‫ﺗﺘﺒﻊ ﺩﺍﺋﺮﺓ ﺍﻷﻣﻦ ﺍﻟﺪﺍﺧﻠﻲ‪ ،‬ﻭﺍﻟﻘﺴﻤﺎﻥ ﻳﺪﺭﺑﺎﻥ ﺗﺪﺭﻳﺒﹰﺎ ﺧﺎﺻﹰﺎ ﺑﺜﻘﺎﻓـﺔ ﺧﺎﺻـﺔ‬
‫ﲤﻜﻨﻬﻤﺎ ﻣﻦ ﺃﺩﺍﺀ ﻣﻬﻤﺎﻬﺗﻤﺎ ﺑﺈﺣﺴﺎﻥ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ٧٢‬ﺃﺑـﺮﺯ ﻣـﺎ ﻳﻬـﺪﺩ ﺍﻷﻣـﻦ ﺍﻟﺪﺍﺧـﻠﻲ ﺍﻟﱵ ﺗـﺘـﻮﱃ‬
‫ﺩﺍﺋﺮﺓ ﺍﻷﻣﻦ ﺍﻟﺪﺍﺧﻠﻲ ﻣﻌﺎﳉﺘﻪ ﻫﻮ‪ :‬ﺍﻟﺮﺩﺓ‪ ،‬ﺍﻟﺒﻐﻲ ﻭﺍﳊـﺮﺍﺑﺔ‪ ،‬ﺍﻻﻋﺘـﺪﺍﺀ ﻋﻠـﻰ‬
‫ﺃﻣﻮﺍﻝ ﺍﻟﻨﺎﺱ‪ ،‬ﺍﻟﺘﻌﺪّﻱ ﻋﻠﻰ ﺃﻧﻔﺲ ﺍﻟﻨﺎﺱ ﻭﺃﻋﺮﺍﺿﻬﻢ‪ ،‬ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺃﻫﻞ ﺍﻟ ﱢﺮﻳَـﺐ‬
‫ﺍﻟﺬﻳﻦ ﻳﺘﺠﺴﺴﻮﻥ ﻟﻠﻜﻔﺎﺭ ﺍﶈﺎﺭﺑﲔ‪.‬‬

‫ﺍﳋـﺎﺭﺟﻴﺔ‬
‫ﺍﳌﺎﺩﺓ ‪ - ٧٣‬ﺗﺘﻮﱃ ﺩﺍﺋﺮﺓ ﺍﳋﺎﺭﺟﻴﺔ ﲨﻴﻊ ﺍﻟﺸﺌﻮﻥ ﺍﳋﺎﺭﺟﻴـﺔ ﺍﳌﺘﻌﻠﻘـﺔ‬

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‫ﺑﻌﻼﻗﺔ ﺩﻭﻟﺔ ﺍﳋﻼﻓﺔ ﺑﺎﻟﺪﻭﻝ ﺍﻷﺟﻨﺒﻴﺔ ﺳﻮﺍﺀ ﺃﻛﺎﻧﺖ ﺗﺘﻌﻠﻖ ﺑﺎﻟﻨﺎﺣﻴﺔ ﺍﻟـﺴﻴﺎﺳﻴﺔ‪،‬‬
‫ﺃﻡ ﺑﺎﻟﻨﻮﺍﺣﻲ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﻭﺍﻟﺼﻨﺎﻋﻴﺔ ﻭﺍﻟﺰﺭﺍﻋﻴـﺔ ﻭﺍﻟﺘﺠﺎﺭﻳـﺔ‪ ،‬ﺃﻡ ﺍﳌﻮﺍﺻـﻼﺕ‬
‫ﺍﻟﱪﻳﺪﻳﺔ ﻭﺍﻟﺴﻠﻜﻴﺔ ﻭﺍﻟﻼﺳﻠﻜﻴﺔ‪ ،‬ﻭﳓﻮﻫﺎ‪.‬‬

‫ﺩﺍﺋـﺮﺓ ﺍﻟﺼﻨـﺎﻋـﺔ‬
‫ﺍﳌﺎﺩﺓ ‪ - ٧٤‬ﺩﺍﺋﺮﺓ ﺍﻟﺼﻨﺎﻋﺔ ﻫﻲ ﺍﻟﺪﺍﺋﺮﺓ ﺍﻟﱵ ﺗﺘﻮﱃ ﲨﻴـﻊ ﺍﻟـﺸﺆﻭﻥ‬
‫ﺍﳌﺘﻌﻠﻘﺔ ﺑﺎﻟﺼﻨﺎﻋﺔ ﺳﻮﺍﺀ ﺃﻛﺎﻧﺖ ﺻﻨﺎﻋﺔ ﺛﻘﻴﻠﺔ ﻛﺼﻨﺎﻋﺔ ﺍﶈﺮﻛـﺎﺕ ﻭﺍﻵﻻﺕ‪،‬‬
‫ﻭﺻﻨﺎﻋﺔ ﻫﻴﺎﻛﻞ ﺍﳌﺮﻛﺒﺎﺕ‪ ،‬ﻭﺻﻨﺎﻋﺔ ﺍﳌﻮﺍﺩ ﻭﺍﻟﺼﻨﺎﻋﺎﺕ ﺍﻹﻟﻜﺘﺮﻭﻧﻴﺔ‪ .‬ﺃﻡ ﻛﺎﻧﺖ‬
‫ﺻﻨﺎﻋﺔ ﺧﻔﻴﻔﺔ‪ ،‬ﻭﺳﻮﺍﺀ ﺃﻛﺎﻧﺖ ﺍﳌﺼﺎﻧﻊ ﻫﻲ ﻣﻦ ﻧﻮﻉ ﺍﳌﻠﻜﻴﺔ ﺍﻟﻌﺎﻣـﺔ ﺃﻡ ﻣـﻦ‬
‫ﺍﳌﺼﺎﻧﻊ ﺍﻟﱵ ﺗﺪﺧﻞ ﰲ ﺍﳌﻠﻜﻴﺔ ﺍﻟﻔﺮﺩﻳﺔ ﻭﳍﺎ ﻋﻼﻗﺔ ﺑﺎﻟﺼﻨﺎﻋﺔ ﺍﳊﺮﺑﻴﺔ‪ ،‬ﻭﺍﳌـﺼﺎﻧﻊ‬
‫ﺑﺄﻧﻮﺍﻋﻬﺎ ﳚﺐ ﺃﻥ ﺗﻘﺎﻡ ﻋﻠﻰ ﺃﺳﺎﺱ ﺍﻟﺴﻴﺎﺳﺔ ﺍﳊﺮﺑﻴﺔ‪.‬‬

‫ﺍﻟﻘﻀـﺎﺀ‬
‫ﺍﳌﺎﺩﺓ ‪ - ٧٥‬ﺍﻟﻘﻀﺎﺀ ﻫﻮ ﺍﻹﺧﺒﺎﺭ ﺑﺎﳊﻜﻢ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻹﻟﺰﺍﻡ‪ ،‬ﻭﻫـﻮ‬
‫ﻳﻔﺼﻞ ﺍﳋﺼﻮﻣﺎﺕ ﺑﲔ ﺍﻟﻨﺎﺱ‪ ،‬ﺃﻭ ﳝﻨﻊ ﻣﺎ ﻳﻀﺮ ﺣﻖ ﺍﳉﻤﺎﻋﺔ‪ ،‬ﺃﻭ ﻳﺮﻓﻊ ﺍﻟﻨـﺰﺍﻉ‬
‫ﺍﻟﻮﺍﻗﻊ ﺑﲔ ﺍﻟﻨﺎﺱ ﻭﺃﻱ ﺷﺨﺺ ﳑﻦ ﻫﻮ ﰲ ﺟﻬﺎﺯ ﺍﳊﻜﻢ‪ ،‬ﺣﻜﺎﻣﹰﺎ ﺃﻭ ﻣﻮﻇﻔﲔ‪،‬‬
‫ﺧﻠﻴﻔ ﹰﺔ ﺃﻭ َﻣ ْﻦ ﺩﻭﻧﻪ‪.‬‬

‫ﺍﳌﺎﺩﺓ ‪ :٧٦‬ﻳﻌﲔ ﺍﳋﻠﻴﻔﺔ ﻗﺎﺿﻴﹰﺎ ﻟﻠﻘﻀﺎﺓ ﻣﻦ ﺍﻟﺮﺟﺎﻝ ﺍﻟﺒﺎﻟﻐﲔ ﺍﻷﺣﺮﺍﺭ ﺍﳌﺴﻠﻤﲔ‬

‫ﺍﻟﻌـﻘـﻼﺀ ﺍﻟﻌﺪﻭﻝ ﻣﻦ ﺃﻫـﻞ ﺍﻟﻔﻘـﻪ‪ ،‬ﻭﺇﺫﺍ ﺃﻋﻄـﺎﻩ ﺍﳋﻠﻴﻔـﺔ‬
‫ﺻﻼﺣﻴﺔ ﺗﻌﻴﲔ ﻗﺎﺿﻲ ﺍﳌﻈﺎﱂ ﻭﻋﺰﻟﻪ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﺻﻼﺣﻴﺔ ﺍﻟﻘﻀﺎﺀ ﰲ‬
‫ﺍﳌﻈﺎﱂ‪ ،‬ﻓﻴﺠﺐ ﺃﻥ ﻳﻜﻮﻥ ﳎﺘﻬﺪﹰﺍ‪ .‬ﻭﺗﻜﻮﻥ ﻟﻪ ﺻـﻼﺣﻴﺔ ﺗﻌـﻴﲔ‬

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‫ﺍﻟﻘﻀﺎﺓ ﻭﺗﺄﺩﻳﺒﻬﻢ ﻭﻋﺰﳍﻢ ﺿﻤﻦ ﺍﻷﻧﻈﻤﺔ ﺍﻹﺩﺍﺭﻳﺔ‪ ،‬ﺃﻣـﺎ ﺑـﺎﻗﻲ‬
‫ﻣﻮﻇﻔﻲ ﺍﶈﺎﻛﻢ ﻓﻤﺮﺑﻮﻃﻮﻥ ﲟﺪﻳﺮ ﺍﻟﺪﺍﺋﺮﺓ ﺍﻟﱵ ﺗﺘﻮﱃ ﺇﺩﺍﺭﺓ ﺷﺆﻭﻥ‬
‫ﺍﶈﺎﻛﻢ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ٧٧‬ﺍﻟﻘﻀﺎﺓ ﺛﻼﺛﺔ‪ :‬ﺃﺣﺪﻫﻢ ﺍﻟﻘﺎﺿﻲ‪ ،‬ﻭﻫـﻮ ﺍﻟـﺬﻱ ﻳﺘـﻮﱃ‬
‫ﺍﻟﻔﺼﻞ ﰲ ﺍﳋﺼﻮﻣﺎﺕ ﻣﺎ ﺑﲔ ﺍﻟﻨﺎﺱ ﰲ ﺍﳌﻌـﺎﻣﻼﺕ ﻭﺍﻟﻌﻘﻮﺑـﺎﺕ‪ .‬ﻭﺍﻟﺜـﺎﱐ‬
‫ﺍﶈـﺘـﺴـﺐ‪ ،‬ﻭﻫـﻮ ﺍﻟﺬﻱ ﻳﺘﻮﱃ ﺍﻟﻔﺼﻞ ﰲ ﺍﳌﺨﺎﻟﻔﺎﺕ ﺍﻟﱵ ﺗـﻀﺮ ﺣـﻖ‬
‫ﺍﳉﻤﺎﻋﺔ‪ .‬ﻭﺍﻟﺜﺎﻟﺚ ﻗﺎﺿﻲ ﺍﳌﻈﺎﱂ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﺘﻮﱃ ﺭﻓﻊ ﺍﻟﻨـﺰﺍﻉ ﺍﻟﻮﺍﻗﻊ ﺑـﲔ‬
‫ﺍﻟﻨﺎﺱ ﻭﺍﻟﺪﻭﻟﺔ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ٧٨‬ﻳﺸﺘﺮﻁ ﻓﻴﻤﻦ ﻳﺘﻮﱃ ﺍﻟﻘﻀﺎﺀ ﺃﻥ ﻳﻜﻮﻥ ﻣﺴﻠﻤﺎﹰ‪ ،‬ﺣـﺮﺍﹰ‪،‬‬
‫ﺑﺎﻟﻐﺎﹰ‪ ،‬ﻋﺎﻗﻼﹰ‪ ،‬ﻋﺪﻻﹰ‪ ،‬ﻓﻘﻴﻬﺎﹰ‪ ،‬ﻣﺪﺭﻛﹰﺎ ﻟﺘﻨـﺰﻳﻞ ﺍﻷﺣﻜﺎﻡ ﻋﻠﻰ ﺍﻟﻮﻗﺎﺋﻊ‪ .‬ﻭﻳﺸﺘﺮﻁ‬
‫ﻼ ﻭﺃﻥ ﻳﻜﻮﻥ‬ ‫ﻓﻴﻤﻦ ﻳﺘﻮﱃ ﻗﻀﺎﺀ ﺍﳌﻈﺎﱂ ﺯﻳﺎﺩﺓ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺸﺮﻭﻁ ﺃﻥ ﻳﻜﻮﻥ ﺭﺟ ﹰ‬
‫ﳎﺘﻬﺪﹰﺍ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ٧٩‬ﳚﻮﺯ ﺃﻥ ﻳُ ﹶﻘﻠﱠ َﺪ ﺍﻟﻘﺎﺿﻲ ﻭﺍﶈﺘﺴﺐ ﻭﻗﺎﺿﻲ ﺍﳌﻈﺎﱂ ﺗﻘﻠﻴﺪﹰﺍ‬
‫ﻋﺎﻣﹰﺎ ﰲ ﺍﻟﻘﻀﺎﺀ ﲜﻤﻴﻊ ﺍﻟﻘﻀﺎﻳﺎ ﰲ ﲨﻴﻊ ﺍﻟﺒﻼﺩ‪ ،‬ﻭﳚﻮﺯ ﺃﻥ ُﻳ ﹶﻘﻠﱠﺪﻭﺍ ﺗﻘﻠﻴﺪﹰﺍ ﺧﺎﺻﹰﺎ‬
‫ﺑﺎﳌﻜﺎﻥ ﻭﺑﺄﻧﻮﺍﻉ ﺍﻟﻘﻀﺎﻳﺎ‪.‬‬
‫ﺽ ﻭﺍﺣـﺪ ﻟـﻪ‬ ‫ﺍﳌﺎﺩﺓ ‪ - ٨٠‬ﻻ ﳚﻮﺯ ﺃﻥ ﺗﺘﺄﻟﻒ ﺍﶈﻜﻤﺔ ﺇﻻ ﻣﻦ ﻗـﺎ ﹴ‬
‫ﺽ ﺁﺧﺮ ﺃﻭ ﺃﻛﺜﺮ‪ ،‬ﻭﻟﻜﻦ‬ ‫ﺻﻼﺣﻴﺔ ﺍﻟﻔﺼﻞ ﰲ ﺍﻟﻘﻀﺎﺀ‪ ،‬ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﻣﻌﻪ ﻗﺎ ﹴ‬
‫ﻟﻴﺴﺖ ﳍﻢ ﺻﻼﺣﻴﺔ ﺍﳊﻜﻢ ﻭﺇﳕﺎ ﳍﻢ ﺻﻼﺣﻴﺔ ﺍﻻﺳﺘﺸﺎﺭﺓ ﻭﺇﻋﻄـﺎﺀ ﺍﻟـﺮﺃﻱ‪،‬‬
‫ﻭﺭﺃﻳﻬﻢ ﻏﲑ ﻣﻠﺰﻡ ﻟﻪ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ٨١‬ﻻ ﳚﻮﺯ ﺃﻥ ﻳﻘﻀﻲ ﺍﻟﻘﺎﺿﻲ ﺇﻻ ﰲ ﳎﻠـﺲ ﻗـﻀﺎﺀ‪ ،‬ﻭﻻ‬
‫ﺗُﻌﺘَﱪ ﺍﻟﺒﻴﻨﺔ ﻭﺍﻟﻴﻤﲔ ﺇﻻ ﰲ ﳎﻠﺲ ﺍﻟﻘﻀﺎﺀ‪.‬‬

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‫ﺍﳌﺎﺩﺓ ‪ - ٨٢‬ﳚـﻮﺯ ﺃﻥ ﺗـﺘـﻌــﺪﺩ ﺩﺭﺟــﺎﺕ ﺍﶈـﺎﻛــﻢ‬
‫ﺺ ﺑﻌـﺾ‬ ‫ﺼ َ‬ ‫ﺑﺎﻟﻨـﺴـﺒـﺔ ﻷﻧـﻮﺍﻉ ﺍﻟﻘـﻀـﺎﻳـﺎ‪ ،‬ﻓﻴﺠــﻮﺯ ﺃﻥ ُﻳﺨَـ ﱠ‬
‫ﺍﻟﻘﻀﺎﺓ ﺑﺄﻗﻀﻴﺔ ﻣﻌﻴﻨﺔ ﺇﱃ ﺣﺪ ﻣﻌﲔ‪ ،‬ﻭﺃﻥ ﻳﻮﻛﻞ ﺃﻣﺮ ﻏﲑ ﻫـﺬﻩ ﺍﻟﻘـﻀﺎﻳﺎ ﺇﱃ‬
‫ﳏﺎﻛﻢ ﺃﺧﺮﻯ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ٨٣‬ﻻ ﺗﻮﺟﺪ ﳏﺎﻛﻢ ﺍﺳﺘﺌﻨﺎﻑ‪ ،‬ﻭﻻ ﳏﺎﻛﻢ ﲤﻴﻴﺰ‪ ،‬ﻓﺎﻟﻘـﻀﺎﺀ‬
‫ﻣﻦ ﺣﻴﺚ ﺍﻟﺒﺖ ﰲ ﺍﻟﻘﻀﻴﺔ ﺩﺭﺟﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻓﺈﺫﺍ ﻧﻄﻖ ﺍﻟﻘﺎﺿﻲ ﺑﺎﳊﻜﻢ ﻓﺤﻜﻤﻪ‬
‫ﺽ ﺁﺧﺮ ﻣﻄﻠﻘﹰﺎ ﺇ ﹼﻻ ﺇﺫﺍ ﺣﻜﻢ ﺑﻐـﲑ ﺍﻹﺳـﻼﻡ‪ ،‬ﺃﻭ‬‫ﻧﺎﻓﺬ‪ ،‬ﻭﻻ ﻳﻨﻘﻀﻪ ﺣﻜﻢ ﻗﺎ ﹴ‬
‫ﺧﺎﻟﻒ ﻧﺼﹰﺎ ﻗﻄﻌﻴﹰﺎ ﰲ ﺍﻟﻜﺘﺎﺏ ﺃﻭ ﺍﻟﺴﻨﺔ ﺃﻭ ﺇﲨﺎﻉ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﺃﻭ ﺗﺒﲔ ﺃﻧﻪ ﺣﻜﻢ‬
‫ﺣﻜﻤﹰﺎ ﳐﺎﻟﻔﹰﺎ ﳊﻘﻴﻘﺔ ﺍﻟﻮﺍﻗﻊ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ٨٤‬ﺍﶈﺘـﺴـﺐ ﻫﻮ ﺍﻟﻘﺎﺿـﻲ ﺍﻟـﺬﻱ ﻳﻨﻈـﺮ ﰲ ﻛﺎﻓـﺔ‬
‫ﺍﻟﻘـﻀـﺎﻳﺎ ﺍﻟﱵ ﻫﻲ ﺣﻘﻮﻕ ﻋﺎﻣﺔ ﻭﻻ ﻳﻮﺟﺪ ﻓﻴﻬﺎ ﻣﺪﻉ‪ ،‬ﻋﻠﻰ ﺃﻥ ﻻ ﺗﻜـﻮﻥ‬
‫ﺩﺍﺧﻠﺔ ﰲ ﺍﳊﺪﻭﺩ ﻭﺍﳉﻨﺎﻳﺎﺕ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ٨٥‬ﳝﻠﻚ ﺍﶈﺘﺴﺐ ﺍﳊﻜﻢ ﰲ ﺍﳌﺨﺎﻟﻔﺔ ﻓﻮﺭ ﺍﻟﻌﻠﻢ ﻬﺑـﺎ ﰲ ﺃﻱ‬
‫ﻣﻜﺎﻥ ﺩﻭﻥ ﺣﺎﺟﺔ ﺠﻤﻟﻠﺲ ﻗﻀﺎﺀ‪ ،‬ﻭﻳُﺠﻌﻞ ﲢﺖ ﻳﺪﻩ ﻋﺪﺩ ﻣﻦ ﺍﻟﺸﺮﻃﺔ ﻟﺘﻨﻔﻴـﺬ‬
‫ﺃﻭﺍﻣﺮﻩ‪ ،‬ﻭﻳﻨﻔﺬ ﺣﻜﻤﻪ ﰲ ﺍﳊﺎﻝ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ٨٦‬ﻟﻠﻤﺤﺘﺴﺐ ﺍﳊﻖ ﰲ ﺃﻥ ﳜﺘﺎﺭ ﻧﻮﺍﺑﹰﺎ ﻋﻨﻪ ﺗﺘـﻮﻓﺮ ﻓـﻴﻬﻢ‬
‫ﺷﺮﻭﻁ ﺍﶈﺘﺴﺐ‪ ،‬ﻳﻮﺯﻋﻬﻢ ﰲ ﺍﳉﻬﺎﺕ ﺍﳌﺨﺘﻠﻔﺔ‪ ،‬ﻭﺗﻜـﻮﻥ ﳍـﺆﻻﺀ ﺍﻟﻨـﻮﺍﺏ‬
‫ﺻﻼﺣﻴﺔ ﺍﻟﻘﻴﺎﻡ ﺑﻮﻇﻴﻔﺔ ﺍﳊﺴﺒﺔ ﰲ ﺍﳌﻨﻄﻘﺔ ﺃﻭ ﺍﶈﻠﺔ ﺍﻟﱵ ﻋﻴﻨﺖ ﳍﻢ ﰲ ﺍﻟﻘـﻀﺎﻳﺎ‬
‫ﺍﻟﱵ ﻓﻮﺿﻮﺍ ﻓﻴﻬﺎ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ٨٧‬ﻗﺎﺿﻲ ﺍﳌﻈﺎﱂ ﻫﻮ ﻗﺎﺽ ﻳﻨﺼﺐ ﻟﺮﻓﻊ ﻛﻞ َﻣ ﹾﻈِﻠﻤَﺔ ﲢﺼﻞ‬
‫ﻣﻦ ﺍﻟﺪﻭﻟﺔ ﻋﻠﻰ ﺃﻱ ﺷﺨﺺ ﻳﻌﻴﺶ ﲢﺖ ﺳﻠﻄﺎﻥ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﺳﻮﺍﺀ ﺃﻛـﺎﻥ ﻣـﻦ‬
‫ﺭﻋﺎﻳﺎﻫﺎ ﺃﻡ ﻣﻦ ﻏﲑﻫﻢ‪ ،‬ﻭﺳﻮﺍﺀ ﺣﺼﻠﺖ ﻫﺬﻩ ﺍﳌﻈﻠﻤﺔ ﻣﻦ ﺍﳋﻠﻴﻔﺔ ﺃﻡ ﳑﻦ ﻫـﻮ‬

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 ‫ﺩﻭﻧﻪ ﻣﻦ ﺍﳊﻜﺎﻡ ﻭﺍﳌﻮﻇﻔﲔ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ٨٨‬ﻳُﻌﻴﱠﻦ ﻗﺎﺿﻲ ﺍﳌﻈﺎﱂ ﻣﻦ ِﻗﺒَﻞ ﺍﳋﻠﻴﻔﺔ‪ ،‬ﺃﻭ ﻣﻦ ﻗﺒﻞ ﻗﺎﺿـﻲ‬
‫ﺍﻟﻘﻀﺎﺓ‪ ،‬ﺃﻣﺎ ﳏﺎﺳﺒﺘﻪ ﻭﺗﺄﺩﻳﺒﻪ ﻭﻋﺰﻟﻪ ﻓﻴﻜﻮﻥ ﻣﻦ ﻗﺒﻞ ﺍﳋﻠﻴﻔﺔ ﺃﻭ ﻣﻦ ﻗﺒﻞ ﻗﺎﺿﻲ‬
‫ﺍﻟﻘﻀﺎﺓ ﺇﺫﺍ ﺃﻋﻄﺎﻩ ﺍﳋﻠﻴﻔﺔ ﺻﻼﺣﻴﺔ ﺫﻟﻚ‪ .‬ﺇ ﹼﻻ ﺃﻧﻪ ﻻ ﻳﺼﺢ ﻋﺰﻟﻪ ﺃﺛﻨـﺎﺀ ﻗﻴﺎﻣـﻪ‬
‫ﺑﺎﻟﻨﻈﺮ ﰲ ﻣﻈﻠِﻤﺔ ﻋﻠﻰ ﺍﳋﻠﻴﻔﺔ‪ ،‬ﺃﻭ ﻣﻌﺎﻭﻥ ﺍﻟﺘﻔـﻮﻳﺾ‪ ،‬ﺃﻭ ﻗﺎﺿـﻲ ﺍﻟﻘـﻀﺎﺓ‬
‫ﺍﳌﺬﻛﻮﺭ‪ ،‬ﻭﺗﻜﻮﻥ ﺻﻼﺣﻴﺔ ﺍﻟﻌﺰﻝ ﰲ ﻫﺬﻩ ﺍﳊﺎﻻﺕ ﶈﻜﻤﺔ ﺍﳌﻈﺎﱂ‪.‬‬

‫ﺍﳌﺎﺩﺓ ‪ :٨٩‬ﻻ ﳛﺼﺮ ﻗﺎﺿﻲ ﺍﳌﻈﺎﱂ ﺑﺸﺨﺺ ﻭﺍﺣﺪ ﺃﻭ ﺃﻛﺜﺮ‪ ،‬ﺑﻞ ﻟﻠﺨﻠﻴﻔـﺔ ﺃﻥ‬
‫ﻳﻌﲔ ﻋﺪﺩﹰﺍ ﻣﻦ ﻗﻀﺎﺓ ﺍﳌﻈﺎﱂ ﺣﺴﺐ ﻣﺎ ﳛﺘﺎﺝ ﺭﻓﻊ ﺍﳌﻈﺎﱂ ﻣﻬﻤـﺎ‬
‫ﺑﻠﻎ ﻋﺪﺩﻫﻢ‪ .‬ﻭﻟﻜﻦ ﻋﻨﺪ ﻣﺒﺎﺷﺮﺓ ﺍﻟﻘﻀﺎﺀ ﻻ ﺗﻜـﻮﻥ ﺻـﻼﺣﻴﺔ‬
‫ﺍﳊﻜﻢ ﺇﻻ ﻟﻘﺎﺽ ﻭﺍﺣﺪ ﻟﻴﺲ ﻏﲑ‪ ،‬ﻭﳚﻮﺯ ﺃﻥ ﳚﻠﺲ ﻣﻌﻪ ﻋﺪﺩ ﻣﻦ‬
‫ﻗﻀﺎﺓ ﺍﳌﻈﺎﱂ ﺃﺛﻨﺎﺀ ﺟﻠﺴﺔ ﺍﻟﻘﻀﺎﺀ‪ ،‬ﻭﻟﻜﻦ ﺗﻜﻮﻥ ﳍـﻢ ﺻـﻼﺣﻴﺔ‬
‫ﺍﻻﺳﺘﺸﺎﺭﺓ ﻟﻴﺲ ﻏﲑ‪ ،‬ﻭﻫﻮ ﻏﲑ ﻣﻠﺰﻡ ﺑﺎﻷﺧﺬ ﺑﺮﺃﻳﻬﻢ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ٩٠‬ﶈﻜﻤﺔ ﺍﳌﻈﺎﱂ ﺣﻖ ﻋﺰﻝ ﺃﻱ ﺣـﺎﻛﻢ ﺃﻭ ﻣﻮﻇـﻒ ﰲ‬
‫ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻛﻤﺎ ﳍﺎ ﺣﻖ ﻋﺰﻝ ﺍﳋﻠﻴﻔﺔ‪ ،‬ﻭﺫﻟﻚ ﺇﺫﺍ ﺍﻗﺘﻀﻰ ﺇﺯﺍﻟﺔ ﺍﳌﻈﻠﻤﺔ ﻫﺬﺍ ﺍﻟﻌﺰﻝ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ٩١‬ﲤﻠﻚ ﳏﻜﻤﺔ ﺍﳌﻈﺎﱂ ﺻﻼﺣﻴﺔ ﺍﻟﻨﻈﺮ ﰲ ﺃﻳﺔ ﻣﻈﻠﻤﺔ ﻣـﻦ‬
‫ﺍﳌﻈﺎﱂ ﺳﻮﺍﺀ ﺃﻛﺎﻧﺖ ﻣﺘﻌﻠﻘﺔ ﺑﺄﺷﺨﺎﺹ ﻣﻦ ﺟﻬﺎﺯ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﺃﻡ ﻣﺘﻌﻠﻘﺔ ﲟﺨﺎﻟﻔـﺔ‬
‫ﺍﳋﻠﻴﻔﺔ ﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻉ‪ ،‬ﺃﻡ ﻣﺘﻌﻠﻘﺔ ﲟﻌﲎ ﻧﺺ ﻣـﻦ ﻧـﺼﻮﺹ ﺍﻟﺘـﺸﺮﻳﻊ ﰲ‬
‫ﺍﻟﺪﺳﺘﻮﺭ ﻭﺍﻟﻘﺎﻧﻮﻥ ﻭﺳﺎﺋﺮ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﺿﻤﻦ ﺗﺒﲏ ﺭﺋـﻴﺲ ﺍﻟﺪﻭﻟـﺔ‪ ،‬ﺃﻡ‬
‫ﻣﺘﻌﻠﻘﺔ ﺑﻔﺮﺽ ﺿﺮﻳﺒﺔ ﻣﻦ ﺍﻟﻀﺮﺍﺋﺐ‪ ،‬ﺃﻡ ﻏﲑ ﺫﻟﻚ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ٩٢‬ﻻ ﻳﺸﺘﺮﻁ ﰲ ﻗـﻀﺎﺀ ﺍﳌﻈـﺎﱂ ﳎﻠـﺲ ﻗـﻀﺎﺀ‪ ،‬ﻭﻻ‬
‫ﺩﻋﻮﺓ ﺍﳌﺪﻋﻰ ﻋﻠﻴﻪ‪ ،‬ﻭﻻ ﻭﺟﻮﺩ ﻣﺪﻉﹴ‪ ،‬ﺑﻞ ﳍﺎ ﺣﻖ ﺍﻟﻨﻈـﺮ ﰲ ﺍﳌﻈﻠﻤـﺔ ﻭﻟـﻮ‬

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 ‫ﱂ ﻳﺪﻉ ﻬﺑﺎ ﺃﺣﺪ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ٩٣‬ﻟﻜـﻞ ﺇﻧﺴـﺎﻥ ﺍﳊﻖ ﰲ ﺃﻥ ﻳﻮﻛﻞ ﻋﻨﻪ ﰲ ﺍﳋـﺼﻮﻣﺔ‬
‫ﻼ ﻛـﺎﻥ ﺃﻭ‬ ‫ﻭﰲ ﺍﻟﺪﻓـﺎﻉ ﻣﻦ ﻳﺸﺎﺀ ﺳﻮﺍﺀ ﺃﻛﺎﻥ ﻣﺴﻠﻤﹰﺎ ﺃﻡ ﻏﲑ ﻣﺴﻠﻢ ﺭﺟـ ﹰ‬
‫ﺍﻣـﺮﺃﺓ‪ .‬ﻭﻻ ﻓـﺮﻕ ﰲ ﺫﻟﻚ ﺑﲔ ﺍﻟﻮﻛﻴﻞ ﻭﺍﳌـﻮﻛﱢـﻞ‪ .‬ﻭﳚـﻮﺯ ﻟﻠﻮﻛﻴﻞ ﺃﻥ‬
‫ﻳﻮﻛﱠﻞ ﺑﺄﺟﺮ ﻭﻳﺴﺘﺤﻖ ﺍﻷﺟﺮﺓ ﻋﻠﻰ ﺍﳌﻮﻛﱢﻞ ﺣﺴﺐ ﺗﺮﺍﺿﻴﻬﻤﺎ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ٩٤‬ﳚﻮﺯ ﻟﻠﺸﺨﺺ ﺍﻟﺬﻱ ﳝﻠﻚ ﺻﻼﺣﻴﺎﺕ ﰲ ﺃﻱ ﻋﻤﻞ ﻣﻦ‬
‫ﺍﻷﻋﻤﺎﻝ ﺍﳋﺎﺻﺔ ﻛﺎﻟﻮﺻﻲ ﻭﺍﻟﻮﱄ‪ ،‬ﺃﻭ ﺍﻷﻋﻤﺎﻝ ﺍﻟﻌﺎﻣﺔ ﻛﺎﳋﻠﻴﻔـﺔ ﻭﺍﳊـﺎﻛﻢ‬
‫ﻼ‬
‫ﻭﺍﳌﻮﻇﻒ‪ ،‬ﻭﻛﻘﺎﺿﻲ ﺍﳌﻈﺎﱂ ﻭﺍﶈﺘﺴﺐ‪ ،‬ﺃﻥ ﻳﻘﻴﻢ ﻣﻘﺎﻣﻪ ﰲ ﺻﻼﺣﻴﺎﺗﻪ ﻭﻛـﻴ ﹰ‬
‫ﻋﻨﻪ ﰲ ﺍﳋﺼﻮﻣﺔ ﻭﺍﻟﺪﻓﺎﻉ ﻓﻘﻂ ﺑﺎﻋﺘﺒﺎﺭ ﻛﻮﻧﻪ ﻭﺻﻴﹰﺎ ﺃﻭ ﻭﻟﻴﹰﺎ ﺃﻭ ﺭﺋﻴﺲ ﺩﻭﻟﺔ ﺃﻭ‬
‫ﺣﺎﻛﻤﹰﺎ ﺃﻭ ﻣﻮﻇﻔﹰﺎ ﺃﻭ ﻗﺎﺿﻲ ﻣﻈﺎﱂ ﺃﻭ ﳏﺘﺴﺒﹰﺎ‪ .‬ﻭﻻ ﻓﺮﻕ ﰲ ﺫﻟﻚ ﺑﲔ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﻣﺪﻋﻴﹰﺎ ﺃﻭ ﻣﺪﻋﻰ ﻋﻠﻴﻪ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ٩٥‬ﺍﻟﻌﻘﻮﺩ ﻭﺍﳌﻌﺎﻣﻼﺕ ﻭﺍﻷﻗﻀﻴﺔ ﺍﻟﱵ ﺃﺑﺮﻣﺖ ﻭﺍﻧﺘﻬﻰ ﺗﻨﻔﻴﺬﻫﺎ‬
‫ﻗﺒﻞ ﻗﻴﺎﻡ ﺍﳋﻼﻓﺔ‪ ،‬ﻻ ﻳﻨﻘﻀﻬﺎ ﻗﻀﺎﺀ ﺍﳋﻼﻓﺔ ﻭﻻ ﳛﺮﻛﻬﺎ ﻣـﻦ ﺟﺪﻳـﺪ ﺇﻻ ﺇﺫﺍ‬
‫ﻛﺎﻧﺖ ﺍﻟﻘﻀﻴﺔ‪:‬‬
‫ﺃ ‪ -‬ﳍﺎ ﺃﺛﺮ ﻣﺴﺘﻤﺮ ﳐﺎﻟﻒ ﻟﻺﺳـﻼﻡ ﻓﺘﺤـﺮﻙ ﻣـﻦ ﺟﺪﻳـﺪ ﻋﻠـﻰ‬
‫ﺍﻟﻮﺟﻮﺏ‪.‬‬
‫ﺏ ‪ -‬ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﻘﻀﻴﺔ ﺗﺘﻌﻠﻖ ﺑﺄﺫﻯ ﺍﻹﺳﻼﻡ ﻭﺍﳌﺴﻠﻤﲔ ﺍﻟﺬﻱ ﺃﻭﻗﻌـﻪ‬
‫ﺍﳊﻜﺎﻡ ﺍﻟﺴﺎﺑﻘﻮﻥ ﻭﺃﺗﺒﺎﻋﻬﻢ‪ ،‬ﻓﻴﺠﻮﺯ ﻟﻠﺨﻠﻴﻔﺔ ﲢﺮﻳﻚ ﻫﺬﻩ ﺍﻟﻘﻀﺎﻳﺎ ﻣﻦ ﺟﺪﻳﺪ‪.‬‬

‫ﺍﳉﻬـﺎﺯ ﺍﻹﺩﺍﺭﻱ‬
‫ﺍﳌﺎﺩﺓ ‪ - ٩٦‬ﺇﺩﺍﺭﺓ ﺷﺆﻭﻥ ﺍﻟﺪﻭﻟﺔ ﻭﻣﺼﺎﱀ ﺍﻟﻨﺎﺱ ﺗﺘﻮﻻﻫـﺎ ﻣـﺼﺎﱀ‬
‫ﻭﺩﻭﺍﺋﺮ ﻭﺇﺩﺍﺭﺍﺕ‪ ،‬ﺗﻘﻮﻡ ﻋﻠﻰ ﺍﻟﻨﻬﻮﺽ ﺑﺸﺆﻭﻥ ﺍﻟﺪﻭﻟﺔ ﻭﻗﻀﺎﺀ ﻣﺼﺎﱀ ﺍﻟﻨﺎﺱ‪.‬‬

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‫ﺍﳌﺎﺩﺓ ‪ - ٩٧‬ﺳﻴﺎﺳﺔ ﺇﺩﺍﺭﺓ ﺍﳌﺼﺎﱀ ﻭﺍﻟﺪﻭﺍﺋﺮ ﻭﺍﻹﺩﺍﺭﺍﺕ ﺗﻘﻮﻡ ﻋﻠـﻰ‬
‫ﺍﻟﺒﺴﺎﻃﺔ ﰲ ﺍﻟﻨﻈﺎﻡ ﻭﺍﻹﺳﺮﺍﻉ ﰲ ﺇﳒﺎﺯ ﺍﻷﻋﻤﺎﻝ‪ ،‬ﻭﺍﻟﻜﻔﺎﻳﺔ ﻓﻴﻤﻦ ﻳﺘﻮﻟﻮﻥ ﺍﻹﺩﺍﺭﺓ‪.‬‬
‫ﻼ ﻛﺎﻥ‬ ‫ﺍﳌﺎﺩﺓ ‪ - ٩٨‬ﻟﻜﻞ ﻣﻦ ﳛﻤﻞ ﺍﻟﺘﺎﺑﻌﻴﺔ‪ ،‬ﻭﺗﺘﻮﻓﺮ ﻓﻴﻪ ﺍﻟﻜﻔﺎﻳﺔ ﺭﺟ ﹰ‬
‫ﺃﻭ ﺍﻣﺮﺃﺓ‪ ،‬ﻣﺴﻠﻤﹰﺎ ﻛﺎﻥ ﺃﻭ ﻏﲑ ﻣﺴﻠﻢ‪ ،‬ﺃﻥ ﻳُ َﻌﱠﻴ َﻦ ﻣﺪﻳﺮﹰﺍ ﻷﻳـﺔ ﻣـﺼﻠﺤﺔ ﻣـﻦ‬
‫ﺍﳌﺼﺎﱀ‪ ،‬ﺃﻭ ﺃﻳﺔ ﺩﺍﺋﺮﺓ ﺃﻭ ﺇﺩﺍﺭﺓ‪ ،‬ﻭﺃﻥ ﻳﻜﻮﻥ ﻣﻮﻇﻔﹰﺎ ﻓﻴﻬﺎ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ُ - ٩٩‬ﻳ َﻌﻴﱠ ُﻦ ﻟﻜﻞ ﻣﺼﻠﺤﺔ ﻣﺪﻳﺮ ﻋﺎﻡ ﻭﻟﻜﻞ ﺩﺍﺋﺮﺓ ﻭﺇﺩﺍﺭﺓ ﻣﺪﻳﺮ‬
‫ﻳﺘﻮﱃ ﺇﺩﺍﺭﻬﺗﺎ‪ ،‬ﻭﻳﻜﻮﻥ ﻣﺴﺆﻭ ﹰﻻ ﻋﻨﻬﺎ ﻣﺒﺎﺷﺮﺓ‪ ،‬ﻭﻳﻜـﻮﻥ ﻫـﺆﻻﺀ ﺍﳌـﺪﻳﺮﻭﻥ‬
‫ﻣﺴﺆﻭﻟﲔ ﺃﻣﺎﻡ ﻣﻦ ﻳﺘﻮﱃ ﺍﻹﺩﺍﺭﺓ ﺍﻟﻌﻠﻴﺎ ﳌﺼﺎﳊﻬﻢ‪ ،‬ﺃﻭ ﺩﻭﺍﺋﺮﻫﻢ ﺃﻭ ﺇﺩﺍﺭﺍﻬﺗﻢ ﻣﻦ‬
‫ﺣﻴﺚ ﻋﻤﻠﻬﻢ‪ ،‬ﻭﻣﺴﺆﻭﻟﲔ ﺃﻣﺎﻡ ﺍﻟﻮﺍﱄ ﻭﺍﻟﻌﺎﻣﻞ ﻣﻦ ﺣﻴﺚ ﺍﻟﺘﻘﻴـﺪ ﺑﺎﻷﺣﻜـﺎﻡ‬
‫ﻭﺍﻷﻧﻈﻤﺔ ﺍﻟﻌﺎﻣﺔ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ١٠٠‬ﺍﳌﺪﻳﺮﻭﻥ ﰲ ﲨﻴﻊ ﺍﳌـﺼﺎﱀ ﻭﺍﻟـﺪﻭﺍﺋﺮ ﻭﺍﻹﺩﺍﺭﺍﺕ ﻻ‬
‫ُﻳ ْﻌ َﺰﻟﹸﻮ ﹶﻥ ﺇﻻ ﻟﺴﺒﺐ ﺿﻤﻦ ﺍﻷﻧﻈﻤﺔ ﺍﻹﺩﺍﺭﻳﺔ‪ ،‬ﻭﻟﻜﻦ ﳚﻮﺯ َﻧ ﹾﻘﻠﹸﻬُ ْﻢ ﻣﻦ ﻋﻤـﻞ ﺇﱃ‬
‫ﺁﺧﺮ‪ ،‬ﻭﳚﻮﺯ ﺗﻮﻗﻴﻔﻬﻢ ﻋﻦ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﻳﻜﻮﻥ ﺗﻌﻴﻴﻨﻬﻢ ﻭﻧﻘﻠﻬﻢ ﻭﺗﻮﻗﻴﻔﻬﻢ ﻭﺗﺄﺩﻳﺒﻬﻢ‬
‫ﻭﻋﺰﳍﻢ ﻣﻦ ﻗﺒﻞ ﻣﻦ ﻳﺘﻮﱃ ﺍﻹﺩﺍﺭﺓ ﺍﻟﻌﻠﻴﺎ ﳌﺼﺎﳊﻬﻢ‪ ،‬ﺃﻭ ﺩﻭﺍﺋﺮﻫﻢ‪ ،‬ﺃﻭ ﺇﺩﺍﺭﺍﻬﺗﻢ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ١٠١‬ﺍﳌﻮﻇﻔﻮﻥ ﻏﲑ ﺍﳌﺪﻳﺮﻳﻦ ﻳﺘﻢ ﺗﻌﻴﻴﻨﻬﻢ ﻭﻧﻘﻠﻬﻢ ﻭﺗﻮﻗﻴﻔﻬﻢ‬
‫ﻭﺗﺄﺩﻳﺒﻬﻢ ﻭﻋﺰﳍﻢ ﻣﻦ ﻗﺒﻞ ﻣﻦ ﻳﺘﻮﱃ ﺍﻹﺩﺍﺭﺓ ﺍﻟﻌﻠﻴﺎ ﳌﺼﺎﳊﻬﻢ ﺃﻭ ﺩﻭﺍﺋـﺮﻫﻢ ﺃﻭ‬
‫ﺇﺩﺍﺭﺍﻬﺗﻢ‪.‬‬

‫ﺑﻴﺖ ﺍﳌﺎﻝ‬
‫ﺍﳌﺎﺩﺓ ‪ - ١٠٢‬ﺑﻴﺖ ﺍﳌﺎﻝ ﺩﺍﺋﺮﺓ ﺗﺘﻮﱃ ﺍﻟـﻮﺍﺭﺩﺍﺕ ﻭﺍﻟﻨﻔﻘـﺎﺕ ﻭﻓـﻖ‬
‫ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻣﻦ ﺣﻴﺚ ﲨﻌﻬﺎ ﻭﺣﻔﻈﻬﺎ ﻭﺇﻧﻔﺎﻗﻬﺎ‪ .‬ﻭﻳﺴﻤﻰ ﺭﺋﻴﺲ ﺩﺍﺋـﺮﺓ‬
‫ﺑﻴﺖ ﺍﳌﺎﻝ )ﺧﺎﺯﻥ ﺑﻴﺖ ﺍﳌﺎﻝ(‪ ،‬ﻭﻳﺘﺒﻊ ﻫـﺬﻩ ﺍﻟـﺪﺍﺋﺮﺓ ﺇﺩﺍﺭﺍﺕ ﰲ ﺍﻟﻮﻻﻳـﺎﺕ‬

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 ‫ﻭﻳﺴﻤﻰ ﺭﺋﻴﺲ ﻛﻞ ﺇﺩﺍﺭﺓ )ﺻﺎﺣﺐ ﺑﻴﺖ ﺍﳌﺎﻝ(‪.‬‬
‫ﺍﻹﻋﻼﻡ‬
‫ﺍﳌﺎﺩﺓ ‪ - ١٠٣‬ﺟﻬﺎﺯ ﺍﻹﻋﻼﻡ ﺩﺍﺋﺮﺓ ﺗﺘﻮﱃ ﻭﺿﻊ ﻭﺗﻨﻔﻴـﺬ ﺍﻟـﺴﻴﺎﺳﺔ‬
‫ﺍﻹﻋﻼﻣﻴﺔ ﻟﻠﺪﻭﻟﺔ ﳋﺪﻣﺔ ﻣﺼﻠﺤﺔ ﺍﻹﺳﻼﻡ ﻭﺍﳌﺴﻠﻤﲔ‪ ،‬ﰲ ﺍﻟﺪﺍﺧﻞ‪ :‬ﻟﺒﻨﺎﺀ ﳎﺘﻤﻊ‬
‫ﺇﺳﻼﻣﻲ ﻗﻮﻱ ﻣﺘﻤﺎﺳﻚ‪ ،‬ﻳﻨﻔﻲ ﺧﺒﺜﻪ ﻭﻳﻨﺼﻊ ﻃﻴﺒـﻪ‪ ،‬ﻭﰲ ﺍﳋـﺎﺭﺝ‪ :‬ﻟﻌـﺮﺽ‬
‫ﺍﻹﺳﻼﻡ ﰲ ﺍﻟﺴﻠﻢ ﻭﺍﳊﺮﺏ ﻋﺮﺿﹰﺎ ﻳﺒﲔ ﻋﻈﻤﺔ ﺍﻹﺳﻼﻡ ﻭﻋﺪﻟﻪ ﻭﻗﻮﺓ ﺟﻨـﺪﻩ‪،‬‬
‫ﻭﻳﺒﲔ ﻓﺴﺎﺩ ﺍﻟﻨﻈﺎﻡ ﺍﻟﻮﺿﻌﻲ ﻭﻇﻠﻤﻪ ﻭﻫﺰﺍﻝ ﺟﻨﺪﻩ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ١٠٤‬ﻻ ﲢﺘﺎﺝ ﻭﺳﺎﺋﻞ ﺍﻹﻋﻼﻡ ﺍﻟﱵ ﺃﺻﺤﺎﻬﺑﺎ ﳛﻤﻠﻮﻥ ﺗﺎﺑﻌﻴـﺔ‬
‫ﺍﻟﺪﻭﻟﺔ ﺇﱃ ﺗﺮﺧﻴﺺ‪ ،‬ﺑﻞ ﻓﻘﻂ ﺇﱃ )ﻋﻠﻢ ﻭﺧﱪ( ﻳﺮﺳﻞ ﺇﱃ ﺩﺍﺋﺮﺓ ﺍﻹﻋﻼﻡ‪ ،‬ﻳُﻌﻠﻢ‬
‫ﺍﻟﺪﺍﺋﺮﺓ ﻋﻦ ﻭﺳﻴﻠﺔ ﺍﻹﻋﻼﻡ ﺍﻟﱵ ﺃﻧﺸﺌﺖ‪ .‬ﻭﻳﻜﻮﻥ ﺻﺎﺣﺐ ﻭﺳـﻴﻠﺔ ﺍﻹﻋـﻼﻡ‬
‫ﻭﳏﺮﺭﻭﻫﺎ ﻣﺴﺌﻮﻟﲔ ﻋﻦ ﻛﻞ ﻣﺎﺩﺓ ﺇﻋﻼﻣﻴﺔ ﻳﻨﺸﺮﻭﻬﻧﺎ ﻭﳛﺎﺳَﺒﻮﻥ ﻋﻠﻰ ﺃﻳﺔ ﳐﺎﻟﻔﺔ‬
‫ﺷﺮﻋﻴﺔ ﻛﺄﻱ ﻓﺮﺩ ﻣﻦ ﺃﻓﺮﺍﺩ ﺍﻟﺮﻋﻴﺔ‪.‬‬

‫ﳎـﻠﺲ ﺍﻷﻣّـﺔ‬
‫ﺍﳌﺎﺩﺓ ‪ - ١٠٥‬ﺍﻷﺷـﺨـﺎﺹ ﺍﻟﺬﻳﻦ ﳝﺜﻠﻮﻥ ﺍﳌـﺴﻠﻤﲔ ﰲ ﺍﻟـﺮﺃﻱ‬
‫ﻟﲑﺟﻊ ﺇﻟﻴﻬﻢ ﺍﳋﻠﻴﻔﺔ ﻫﻢ ﳎﻠﺲ ﺍﻷﻣﺔ‪ ،‬ﻭﺍﻷﺷﺨﺎﺹ ﺍﻟﺬﻳﻦ ﳝﺜﻠﻮﻥ ﺃﻫﻞ ﺍﻟﻮﻻﻳﺎﺕ‬
‫ﻫﻢ ﳎﺎﻟﺲ ﺍﻟﻮﻻﻳﺎﺕ‪ .‬ﻭﳚﻮﺯ ﻟﻐﲑ ﺍﳌﺴﻠﻤﲔ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﰲ ﳎﻠﺲ ﺍﻷﻣـﺔ ﻣـﻦ‬
‫ﺃﺟﻞ ﺍﻟﺸﻜﻮﻯ ﻣﻦ ﻇﻠﻢ ﺍﳊﻜﺎﻡ‪ ،‬ﺃﻭ ﻣﻦ ﺇﺳﺎﺀﺓ ﺗﻄﺒﻴﻖ ﺃﺣﻜﺎﻡ ﺍﻹﺳﻼﻡ‪.‬‬

‫ﺐ ﺃﻋﻀﺎﺀ ﳎﻠﺲ ﺍﻟﻮﻻﻳﺔ ﺍﻧﺘﺨﺎﺑﹰﺎ ﻣﺒﺎﺷﺮﹰﺍ ﻣﻦ ﺃﻫـﻞ‬

‫ﺍﳌﺎﺩﺓ ‪ُ :١٠٦‬ﻳﻨْـﺘَـﺨَـ ُ‬
‫ﺍﻟﻮﻻﻳـﺔ ﺍﳌﻌﻨﻴﱠﺔ‪ ،‬ﻭﻳُﺤـﺪﱠﺩ ﻋـﺪﺩ ﺃﻋﻀﺎﺀ ﳎﺎﻟﺲ ﺍﻟﻮﻻﻳـﺎﺕ‬

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‫ﺑﻨﺴﺒﺔ ﻋﺪﺩ ﺳﻜﺎﻥ ﻛﻞ ﻭﻻﻳﺔ ﰲ ﺍﻟﺪﻭﻟﺔ‪ .‬ﻭﻳُﻨﺘﺨـﺐ ﺃﻋـﻀﺎﺀ‬
‫ﳎﻠﺲ ﺍﻷﻣﺔ ﺍﻧﺘﺨﺎﺑﹰﺎ ﻣﺒﺎﺷﺮﹰﺍ ﻣﻦ ﻗﺒﻞ ﳎﺎﻟﺲ ﺍﻟﻮﻻﻳﺎﺕ‪ .‬ﻭﻳﻜﻮﻥ‬
‫ﺑﺪ ُﺀ ﻣﺪﺓ ﳎﻠﺲ ﺍﻷﻣﺔ ﻭﺍﻧﺘﻬﺎﺅﻫﺎ ﻫﻮ ﻧﻔﺴﻪ ﺑﺪ َﺀ ﻣـﺪﺓ ﳎـﺎﻟﺲ‬
‫ﺍﻟﻮﻻﻳﺎﺕ ﻭﺍﻧﺘﻬﺎﺀﻫﺎ‪.‬‬

‫ﻼ ﺍﳊﻖ ﰲ ﺃﻥ ﻳﻜﻮﻥ‬ ‫ﺍﳌﺎﺩﺓ ‪ - ١٠٧‬ﻟﻜﻞ ﻣﻦ ﳛﻤﻞ ﺍﻟﺘﺎﺑﻌﻴﺔ ﺇﺫﺍ ﻛﺎﻥ ﺑﺎﻟﻐﹰﺎ ﻋﺎﻗ ﹰ‬
‫ﻼ ﻛﺎﻥ ﺃﻭ ﺍﻣﺮﺃﺓ‬
‫ﻋﻀﻮﹰﺍ ﰲ ﳎﻠﺲ ﺍﻷﻣﺔ ﻭﰲ ﳎﻠﺲ ﺍﻟﻮﻻﻳﺔ‪ ،‬ﺭﺟ ﹰ‬
‫ﻣﺴﻠﻤﹰﺎ ﻛﺎﻥ ﺃﻭ ﻏﲑ ﻣﺴﻠﻢ‪ ،‬ﺇﻻ ﺃﻥ ﻋﻀﻮﻳﺔ ﻏﲑ ﺍﳌﺴﻠﻢ ﻗﺎﺻـﺮﺓ‬
‫ﻋﻠﻰ ﺇﻇﻬﺎﺭ ﺍﻟﺸﻜﻮﻯ ﻣﻦ ﻇﻠﻢ ﺍﳊﻜﺎﻡ‪ ،‬ﺃﻭ ﻣﻦ ﺇﺳﺎﺀﺓ ﺗﻄﺒﻴـﻖ‬
‫ﺍﻹﺳﻼﻡ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ١٠٨‬ﺍﻟﺸﻮﺭﻯ ﻭﺍﳌﺸﻮﺭﺓ ﻫﻲ ﺃﺧﺬ ﺍﻟﺮﺃﻱ ﻣﻄﻠﻘﺎﹰ‪ ،‬ﻭﻫﻲ ﻏﲑ‬
‫ﻣﻠﺰﻣﺔ ﰲ ﺍﻟﺘﺸﺮﻳﻊ‪ ،‬ﻭﺍﻟﺘﻌﺮﻳﻒ‪ ،‬ﻭﺍﻷﻣﻮﺭ ﺍﻟﻔﻜـﺮﻳﺔ ﻛﻜﺸـﻒ ﺍﳊﻘﺎﺋﻖ‪ ،‬ﻭﰲ‬
‫ﺍﻷﻣﻮﺭ ﺍﻟﻔﻨﻴﺔ ﻭﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﻭﺗﻜﻮﻥ ﻣُ ﹾﻠ ﹺﺰ َﻣ ﹰﺔ ﻋﻨﺪ ﺍﺳﺘﺸﺎﺭﺓ ﺍﳋﻠﻴﻔﺔ ﰲ ﻛﻞ ﻣﺎ ﻫﻮ ﻣﻦ‬
‫ﺍﻷﻣﻮﺭ ﺍﻟﻌﻤﻠﻴﺔ‪ ،‬ﻭﺍﻷﻋﻤﺎﻝ ﺍﻟﱵ ﻻ ﲢﺘﺎﺝ ﺇﱃ ﲝﺚ ﻭﺇﻧﻌﺎﻡ ﻧﻈﺮ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ١٠٩‬ﺍﻟﺸﻮﺭﻯ ﺣﻖ ﻟﻠﻤﺴﻠﻤﲔ ﻓﺤﺴﺐ‪ .‬ﻭﻻ ﺣـﻖ ﻟﻐـﲑ‬
‫ﺍﳌﺴﻠﻤﲔ ﰲ ﺍﻟﺸﻮﺭﻯ‪ ،‬ﻭﺃﻣﺎ ﺇﺑﺪﺍﺀ ﺍﻟﺮﺃﻱ ﻓﺈﻧﻪ ﳚﻮﺯ ﳉﻤﻴﻊ ﺃﻓﺮﺍﺩ ﺍﻟﺮﻋﻴﺔ ﻣﺴﻠﻤﲔ‬
‫ﻭﻏﲑ ﻣﺴﻠﻤﲔ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ١١٠‬ﺍﳌﺴﺎﺋﻞ ﺍﻟﱵ ﺗﻜﻮﻥ ﻓﻴﻬﺎ ﺍﻟﺸﻮﺭﻯ ﻣﻠﺰﻣ ﹰﺔ ﻋﻨﺪ ﺍﺳﺘﺸﺎﺭﺓ‬
‫ﺍﳋﻠﻴﻔﺔ ﻳﺆﺧﺬ ﻓﻴﻬﺎ ﺑﺮﺃﻱ ﺍﻷﻛﺜﺮﻳﺔ ﺑﻐﺾ ﺍﻟﻨﻈﺮ ﻋﻦ ﻛﻮﻧﻪ ﺻﻮﺍﺑﹰﺎ ﺃﻭ ﺧﻄﺄ‪ .‬ﺃﻣﺎ‬
‫ﻣﺎ ﻋﺪﺍﻫﺎ ﳑﺎ ﻳﺪﺧﻞ ﲢﺖ ﺍﻟﺸﻮﺭﻯ ﻏﲑ ﺍﳌﻠﺰﻣﺔ ﻓﻴﺘﺤﺮﻯ ﻓﻴﻬﺎ ﻋـﻦ ﺍﻟـﺼﻮﺍﺏ‬
‫ﺑﻐﺾ ﺍﻟﻨﻈﺮ ﻋﻦ ﺍﻷﻛﺜﺮﻳﺔ ﺃﻭ ﺍﻷﻗﻠﻴﺔ‪.‬‬

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 ‫ﺍﳌﺎﺩﺓ ‪ - ١١١‬ﺠﻤﻟﻠﺲ ﺍﻷﻣﺔ ﺻﻼﺣﻴﺎﺕ ﲬﺲ ﻫﻲ‪:‬‬
‫‪) - ١‬ﺃ(‪ :‬ﺍﺳﺘﺸﺎﺭﺓ ﺍﳋﻠﻴﻔﺔ ﻟﻪ ﻭﺇﺷﺎﺭﺗﻪ ﻋﻠﻰ ﺍﳋﻠﻴﻔـﺔ ﰲ ﺍﻷﻋﻤـﺎﻝ‬
‫ﻭﺍﻷﻣﻮﺭ ﺍﻟﻌﻤﻠﻴﺔ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺮﻋﺎﻳﺔ ﺍﻟﺸﺆﻭﻥ ﰲ ﺍﻟﺴﻴﺎﺳﺔ ﺍﻟﺪﺍﺧﻠﻴﺔ ﳑﺎ ﻻ ﲢﺘﺎﺝ ﺇﱃ‬
‫ﲝﺚ ﻓﻜﺮﻱ ﻋﻤﻴﻖ ﻭﺇﻧﻌﺎﻡ ﻧﻈﺮ ﻣﺜﻞ ﺷﺌﻮﻥ ﺍﳊﻜـﻢ‪ ،‬ﻭﺍﻟﺘﻌﻠـﻴﻢ‪ ،‬ﻭﺍﻟـﺼﺤﺔ‪،‬‬
‫ﻭﺍﻻﻗﺘﺼﺎﺩ‪ ،‬ﻭﺍﻟﺘﺠﺎﺭﺓ‪ ،‬ﻭﺍﻟﺼﻨﺎﻋﺔ‪ ،‬ﻭﺍﻟﺰﺭﺍﻋﺔ‪ ،‬ﻭﺃﻣﺜﺎﳍﺎ‪ ،‬ﻭﻳﻜﻮﻥ ﺭﺃﻳﻪ ﻓﻴﻬﺎ ﻣﻠﺰﻣﹰﺎ‪.‬‬
‫ﺚ ﻋﻤﻴﻖ ﻭﺇﻧﻌـﺎ ﹺﻡ ﻧﻈـﺮﹴ‪،‬‬‫ﺝ ﺇﱃ ﲝ ٍ‬ ‫)ﺏ(‪ :‬ﺃﻣﺎ ﺍﻷﻣﻮ ُﺭ ﺍﻟﻔﻜﺮﻳ ﹸﺔ ﺍﻟﱵ ﲢﺘﺎ ُ‬
‫ﻭﺍﻷﻣﻮﺭ ﺍﻟﱵ ﲢﺘﺎﺝ ﺧﱪﺓ ﻭﺩﺭﺍﻳﺔ‪ ،‬ﻭﺍﻷﻣﻮ ُﺭ ﺍﻟﻔﻨﻴ ﹸﺔ ﻭﺍﻟﻌﻠﻤﻴﺔﹸ‪ ،‬ﻭﻛـﺬﻟﻚ ﺍﳌﺎﻟﻴـﺔ‬
‫ﻭﺍﳉﻴﺶ ﻭﺍﻟﺴﻴﺎﺳﺔ ﺍﳋﺎﺭﺟﻴﺔ‪ ،‬ﻓﺈﻥ ﻟﻠﺨﻠﻴﻔﺔ ﺃﻥ ﻳﺮﺟﻊ ﻟﻠﻤﺠﻠﺲ ﻻﺳﺘﺸﺎﺭﺗﻪ ﻓﻴﻬﺎ‬
‫ﻭﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﺭﺃﻳﻪ‪ ،‬ﻭﺭﺃﻱ ﺍﺠﻤﻟﻠﺲ ﻓﻴﻬﺎ ﻏﲑ ﻣﻠﺰﻡ‪.‬‬
‫‪ - ٢‬ﻟﻠﺨﻠﻴﻔﺔ ﺃﻥ ﳛﻴﻞ ﻟﻠﻤﺠﻠﺲ ﺍﻷﺣﻜﺎﻡ ﻭﺍﻟﻘﻮﺍﻧﲔ ﺍﻟـﱵ ﻳﺮﻳـﺪ ﺃﻥ‬
‫ﻳﺘﺒﻨﺎﻫﺎ‪ ،‬ﻭﻟﻠﻤﺴﻠﻤﲔ ﻣﻦ ﺃﻋﻀﺎﺋﻪ ﺣﻖ ﻣﻨﺎﻗﺸﺘﻬﺎ ﻭﺑﻴﺎﻥ ﻭﺟﻪ ﺍﻟﺼﻮﺍﺏ ﻭﺍﳋﻄـﺄ‬
‫ﻓﻴﻬﺎ ﻓﺈﻥ ﺍﺧﺘﻠﻔﻮﺍ ﻣﻊ ﺍﳋﻠﻴﻔﺔ ﰲ ﻃﺮﻳﻘﺔ ﺍﻟﺘﺒﲏ ﻣﻦ ﺍﻷﺻﻮﻝ ﺍﻟﺸﺮﻋﻴﺔ ﺍﳌﺘﺒﻨـﺎﺓ ﰲ‬
‫ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻓﺈﻥ ﺍﻟﻔﺼﻞ ﻳﺮﺟﻊ ﺇﱃ ﳏﻜﻤﺔ ﺍﳌﻈﺎﱂ‪ ،‬ﻭﺭﺃﻱ ﺍﶈﻜﻤﺔ ﰲ ﺫﻟﻚ ﻣﻠﺰﻡ‪.‬‬
‫‪ - ٣‬ﻟﻠﻤﺠﻠﺲ ﺍﳊﻖ ﰲ ﳏﺎﺳﺒﺔ ﺍﳋﻠﻴﻔﺔ ﻋﻠﻰ ﲨﻴﻊ ﺍﻷﻋﻤﺎﻝ ﺍﻟﱵ ﲢﺼﻞ‬
‫ﺑﺎﻟﻔﻌﻞ ﰲ ﺍﻟﺪﻭﻟﺔ ﺳﻮﺍﺀ ﺃﻛﺎﻧﺖ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﺪﺍﺧﻠﻴﺔ ﺃﻡ ﺍﳋﺎﺭﺟﻴﺔ ﺃﻡ ﺍﳌﺎﻟﻴـﺔ ﺃﻡ‬
‫ﺍﳉﻴﺶ ﺃﻡ ﻏﲑﻫﺎ‪ ،‬ﻭﺭﺃﻱ ﺍﺠﻤﻟﻠﺲ ﻣﻠﺰﻡ ﻓﻴﻤﺎ ﻛﺎﻥ ﺭﺃﻱ ﺍﻷﻛﺜﺮﻳﺔ ﻓﻴﻪ ﻣﻠﺰﻣﺎﹰ‪ ،‬ﻭﻏﲑ‬
‫ﻣﻠﺰﻡ ﻓﻴﻤﺎ ﻛﺎﻥ ﺭﺃﻱ ﺍﻷﻛﺜﺮﻳﺔ ﻓﻴﻪ ﻏﲑ ﻣﻠﺰﻡ‪.‬‬
‫ﻭﺇﻥ ﺍﺧﺘﻠﻒ ﺍﺠﻤﻟﻠﺲ ﻣﻊ ﺍﳋﻠﻴﻔﺔ ﻋﻠﻰ ﻋﻤﻞ ﻗﺪ ﰎ ﺑﺎﻟﻔﻌﻞ ﻣـﻦ ﺍﻟﻨﺎﺣﻴـﺔ‬
‫ﺖ ﻓﻴﻪ ﻣﻦ ﺣﻴﺚ ﺍﻟﺸﺮﻋﻴﺔ ﻭﻋﺪﻣﻬﺎ‪،‬‬ ‫ﺍﻟﺸﺮﻋﻴﺔ ﹶﻓﻴُ ْﺮ َﺟﻊُ ﻓﻴﻪ ﺇﱃ ﳏﻜﻤﺔ ﺍﳌﻈﺎﱂ ﻟﻠﺒ ّ‬
‫ﻭﺭﺃﻱ ﺍﶈﻜﻤﺔ ﻓﻴﻪ ﻣﻠﺰﻡ‪.‬‬
‫‪ - ٤‬ﻟﻠﻤﺠﻠﺲ ﺍﳊﻖ ﰲ ﺇﻇﻬﺎﺭ ﻋﺪﻡ ﺍﻟﺮﺿﺎ ﻣﻦ ﺍﳌﻌـﺎﻭﻧﲔ ﻭﺍﻟـﻮﻻﺓ‬
‫ﻭﺍﻟﻌﻤﺎﻝ ﻭﻳﻜﻮﻥ ﺭﺃﻳﻪ ﰲ ﺫﻟﻚ ﻣﻠﺰﻣﺎﹰ‪ ،‬ﻭﻋﻠﻰ ﺍﳋﻠﻴﻔﺔ ﻋـﺰﳍﻢ ﰲ ﺍﳊـﺎﻝ‪ .‬ﻭﺇﺫﺍ‬

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‫ﺗﻌﺎﺭﺽ ﺭﺃﻱ ﳎﻠﺲ ﺍﻷﻣﺔ ﻣﻊ ﺭﺃﻱ ﳎﻠﺲ ﺍﻟﻮﻻﻳﺔ ﺍﳌﻌﻨﻴﱠﺔ ﰲ ﺍﻟﺮﺿﺎ ﺃﻭ ﺍﻟﺸﻜﻮﻯ‬
‫ﻣﻦ ﺍﻟﻮﻻﺓ ﻭﺍﻟﻌﻤﺎﻝ ﻓﺈﻥ ﻟﺮﺃﻱ ﳎﻠﺲ ﺍﻟﻮﻻﻳﺔ ﺍﻷﻭﻟﻮﻳﺔ ﰲ ﺫﻟﻚ‪.‬‬
‫‪ - ٥‬ﻟﻠﻤﺴﻠﻤﲔ ﻣﻦ ﺃﻋﻀﺎﺋﻪ ﺣﻖ ﺣﺼﺮ ﺍﳌﺮﺷﺤﲔ ﻟﻠﺨﻼﻓﺔ ﻣﻦ ﺍﻟﺬﻳﻦ‬
‫ﻗﺮﺭﺕ ﳏﻜﻤﺔ ﺍﳌﻈﺎﱂ ﺗﻮﻓﺮ ﺷﺮﻭﻁ ﺍﻻﻧﻌﻘﺎﺩ ﻓﻴﻬﻢ ﻭﺭﺃﻱ ﺃﻛﺜﺮﻳﺘـﻬﻢ ﰲ ﺫﻟـﻚ‬
‫ﻣﻠﺰﻡ‪ ،‬ﻓﻼ ﻳﺼﺢ ﺍﻻﻧﺘﺨﺎﺏ ﺇﻻ ﻣﻦ ﺍﻟﺬﻳﻦ ﺣﺼﺮﻫﻢ ﺍﺠﻤﻟﻠﺲ‪.‬‬

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 ‫ﺍﻟﻨﻈـﺎﻡ ﺍﻻﺟﺘﻤـﺎﻋﻲ‬
‫ﺍﳌﺎﺩﺓ ‪ - ١١٢‬ﺍﻷﺻﻞ ﰲ ﺍﳌﺮﺃﺓ ﺃﻬﻧﺎ ﺃﻡ ﻭﺭﺑﺔ ﺑﻴﺖ ﻭﻫﻲ ﻋﺮﺽ ﳚـﺐ‬
‫ﺃﻥ ﻳﺼﺎﻥ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ١١٣‬ﺍﻷﺻﻞ ﺃﻥ ﻳﻨﻔﺼﻞ ﺍﻟﺮﺟﺎﻝ ﻋﻦ ﺍﻟﻨﺴﺎﺀ ﻭﻻ ﳚﺘﻤﻌـﻮﻥ‬
‫ﺇﻻ ﳊﺎﺟﺔ ﻳﻘﺮﻫﺎ ﺍﻟﺸﺮﻉ‪ ،‬ﻭﻳﻘﺮ ﺍﻻﺟﺘﻤﺎﻉ ﻣﻦ ﺃﺟﻠﻬﺎ ﻛﺎﳊﺞ ﻭﺍﻟﺒﻴﻊ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ُ - ١١٤‬ﺗﻌْﻄﻰ ﺍﳌﺮﺃﺓ ﻣﺎ ُﻳﻌْﻄﻰ ﺍﻟﺮﺟﻞ ﻣﻦ ﺍﳊﻘﻮﻕ‪ ،‬ﻭُﻳﻔﹾـ َﺮﺽُ‬
‫ﻋﻠﻴﻬﺎ ﻣﺎ ﻳُ ﹾﻔ َﺮﺽُ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﻮﺍﺟﺒﺎﺕ ﺇﻻ ﻣﺎ ﺧﺼﻬﺎ ﺍﻹﺳﻼﻡ ﺑـﻪ‪ ،‬ﺃﻭ ﺧـﺺ‬
‫ﺍﻟﺮﺟﻞ ﺑﻪ ﺑﺎﻷﺩﻟﺔ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻓﻠﻬﺎ ﺍﳊﻖ ﰲ ﺃﻥ ﺗﺰﺍﻭﻝ ﺍﻟﺘﺠﺎﺭﺓ ﻭﺍﻟﺰﺭﺍﻋﺔ ﻭﺍﻟﺼﻨﺎﻋﺔ‬
‫ﻭﺃﻥ ﺗﺘﻮﱃ ﺍﻟﻌﻘﻮﺩ ﻭﺍﳌﻌﺎﻣﻼﺕ‪ .‬ﻭﺃﻥ ﲤﻠﻚ ﻛﻞ ﺃﻧﻮﺍﻉ ﺍﳌﻠﻚ‪ .‬ﻭﺃﻥ ﺗﻨﻤﻲ ﺃﻣﻮﺍﳍﺎ‬
‫ﺑﻨﻔﺴﻬﺎ ﻭﺑﻐﲑﻫﺎ‪ ،‬ﻭﺃﻥ ﺗﺒﺎﺷﺮ ﲨﻴﻊ ﺷﺆﻭﻥ ﺍﳊﻴﺎﺓ ﺑﻨﻔﺴﻬﺎ‪.‬‬

‫ﺍﳌﺎﺩﺓ ‪ :١١٥‬ﳚﻮﺯ ﻟﻠﻤﺮﺃﺓ ﺃﻥ ﺗُ َﻌﱠﻴ َﻦ ﰲ ﻭﻇﺎﺋﻒ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻭﰲ ﻣﻨﺎﺻﺐ ﺍﻟﻘﻀﺎﺀ‬

‫ﻣﺎ ﻋﺪﺍ ﻗﻀﺎﺀ ﺍﳌﻈﺎﱂ‪ ،‬ﻭﺃﻥ ﺗﻨﺘﺨﺐ ﺃﻋﻀﺎﺀ ﳎﻠـﺲ ﺍﻷﻣـﺔ ﻭﺃﻥ‬
‫ﺗﻜﻮﻥ ﻋﻀﻮﹰﺍ ﻓﻴﻪ‪ ،‬ﻭﺃﻥ ﺗﺸﺘﺮﻙ ﰲ ﺍﻧﺘﺨﺎﺏ ﺍﳋﻠﻴﻔﺔ ﻭﻣﺒﺎﻳﻌﺘﻪ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ١١٦‬ﻻ ﳚﻮﺯ ﺃﻥ ﺗﺘﻮﱃ ﺍﳌﺮﺃﺓ ﺍﳊﻜﻢ‪ ،‬ﻓﻼ ﺗﻜﻮﻥ ﺧﻠﻴﻔﺔ ﻭﻻ‬
‫ﻼ ﻭﻻ ﺗﺒﺎﺷﺮ ﺃﻱ ﻋﻤﻞ ﻳﻌﺘﱪ ﻣﻦ ﺍﳊﻜﻢ‪ ،‬ﻭﻛﺬﻟﻚ ﻻ‬ ‫ﻣﻌﺎﻭﻧﹰﺎ ﻭﻻ ﻭﺍﻟﻴﹰﺎ ﻭﻻ ﻋﺎﻣ ﹰ‬
‫ﺗﻜﻮﻥ ﻗﺎﺿﻲ ﻗﻀﺎﺓ‪ ،‬ﻭﻻ ﻗﺎﺿﻴﹰﺎ ﰲ ﳏﻜﻤﺔ ﺍﳌﻈﺎﱂ‪ ،‬ﻭﻻ ﺃﻣﲑ ﺟﻬﺎﺩ‪.‬‬

‫ﺍﳌﺎﺩﺓ ‪ :١١٧‬ﺍﳌﺮﺃﺓ ﺗﻌﻴﺶ ﰲ ﺣﻴﺎﺓ ﻋﺎﻣﺔ ﻭﰲ ﺣﻴﺎﺓ ﺧﺎﺻﺔ‪ .‬ﻓﻔﻲ ﺍﳊﻴﺎﺓ ﺍﻟﻌﺎﻣﺔ‬
‫ﳚﻮﺯ ﺃﻥ ﺗﻌﻴﺶ ﻣﻊ ﺍﻟﻨﺴﺎﺀ ﻭﺍﻟﺮﺟﺎﻝ ﺍﶈﺎﺭﻡ ﻭﺍﻟﺮﺟﺎﻝ ﺍﻷﺟﺎﻧـﺐ‬
‫ﻋﻠﻰ ﺃﻥ ﻻ ﻳﻈﻬﺮ ﻣﻨﻬﺎ ﺇﻻ ﻭﺟﻬﻬﺎ ﻭﻛﻔﺎﻫﺎ‪ ،‬ﻏﲑ ﻣﺘﱪﺟـﺔ ﻭﻻ‬

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‫ﻣﺘﺒﺬّﻟﺔ‪ .‬ﻭﺃﻣﺎ ﰲ ﺍﳊﻴﺎﺓ ﺍﳋﺎﺻﺔ ﻓﻼ ﳚﻮﺯ ﺃﻥ ﺗﻌﻴﺶ ﺇﻻ ﻣﻊ ﺍﻟﻨﺴﺎﺀ‬
‫ﺃﻭ ﻣﻊ ﳏﺎﺭﻣﻬﺎ ﻭﻻ ﳚﻮﺯ ﺃﻥ ﺗﻌﻴﺶ ﻣﻊ ﺍﻟﺮﺟﺎﻝ ﺍﻷﺟﺎﻧﺐ‪ .‬ﻭﰲ‬
‫ﻛﻠﺘﺎ ﺍﳊﻴﺎﺗﲔ ﺗﺘﻘﻴﺪ ﲜﻤﻴﻊ ﺃﺣﻜﺎﻡ ﺍﻟﺸﺮﻉ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ١١٨‬ﲤﻨﻊ ﺍﳋﻠﻮﺓ ﺑﻐﲑ ﳏﺮﻡ‪ ،‬ﻭﳝﻨﻊ ﺍﻟﺘﱪﺝ ﻭﻛﺸﻒ ﺍﻟﻌـﻮﺭﺓ‬
‫ﺃﻣﺎﻡ ﺍﻷﺟﺎﻧﺐ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ١١٩‬ﳝﻨﻊ ﻛﻞ ﻣﻦ ﺍﻟﺮﺟﻞ ﻭﺍﳌﺮﺃﺓ ﻣﻦ ﻣﺒﺎﺷﺮﺓ ﺃﻱ ﻋﻤﻞ ﻓﻴـﻪ‬
‫ﺧﻄﺮ ﻋﻠﻰ ﺍﻷﺧﻼﻕ‪ ،‬ﺃﻭ ﻓﺴﺎﺩ ﰲ ﺍﺠﻤﻟﺘﻤﻊ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ١٢٠‬ﺍﳊﻴﺎﺓ ﺍﻟﺰﻭﺟﻴﺔ ﺣﻴﺎﺓ ﺍﻃﻤﺌﻨﺎﻥ‪ ،‬ﻭﻋﺸﺮﺓ ﺍﻟﺰﻭﺟﲔ ﻋﺸﺮﺓ‬
‫ﺻﺤﺒﺔ‪ .‬ﻭﻗﻮﺍﻣﺔ ﺍﻟﺰﻭﺝ ﻋﻠﻰ ﺍﻟﺰﻭﺟﺔ ﻗﻮﺍﻣﺔ ﺭﻋﺎﻳﺔ ﻻ ﻗﻮﺍﻣﺔ ﺣﻜﻢ ﻭﻗﺪ ﻓﺮﺿﺖ‬
‫ﻋﻠﻴﻬﺎ ﺍﻟﻄﺎﻋﺔ‪ ،‬ﻭﻓﺮﺽ ﻋﻠﻴﻪ ﻧﻔﻘﺘﻬﺎ ﺣﺴﺐ ﺍﳌﻌﺮﻭﻑ ﳌﺜﻠﻬﺎ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ١٢١‬ﻳﺘﻌﺎﻭﻥ ﺍﻟﺰﻭﺟﺎﻥ ﰲ ﺍﻟﻘﻴﺎﻡ ﺑﺄﻋﻤﺎﻝ ﺍﻟﺒﻴﺖ ﺗﻌﺎﻭﻧﹰﺎ ﺗﺎﻣﺎﹰ‪،‬‬
‫ﻭﻋﻠﻰ ﺍﻟﺰﻭﺝ ﺃﻥ ﻳﻘﻮﻡ ﲜﻤﻴﻊ ﺍﻷﻋﻤﺎﻝ ﺍﻟﱵ ﻳﻘﺎﻡ ﻬﺑﺎ ﺧﺎﺭﺝ ﺍﻟﺒﻴـﺖ‪ ،‬ﻭﻋﻠـﻰ‬
‫ﺍﻟﺰﻭﺟﺔ ﺃﻥ ﺗﻘﻮﻡ ﲜﻤﻴﻊ ﺍﻷﻋﻤﺎﻝ ﺍﻟﱵ ﻳﻘﺎﻡ ﻬﺑﺎ ﺩﺍﺧﻞ ﺍﻟﺒﻴﺖ ﺣﺴﺐ ﺍﺳﺘﻄﺎﻋﺘﻬﺎ‪.‬‬
‫ﻭﻋﻠﻴﻪ ﺃﻥ ﳛﻀﺮ ﳍﺎ ﺧﺪﺍﻣﹰﺎ ﺑﺎﻟﻘﺪﺭ ﺍﻟﺬﻱ ﻳﻜﻔﻲ ﻟﻘـﻀﺎﺀ ﺍﳊﺎﺟـﺎﺕ ﺍﻟـﱵ ﻻ‬
‫ﺗﺴﺘﻄﻴﻊ ﺍﻟﻘﻴﺎﻡ ﻬﺑﺎ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ١٢٢‬ﻛﻔﺎﻟﺔ ﺍﻟﺼﻐﺎﺭ ﻭﺍﺟﺐ ﻋﻠﻰ ﺍﳌﺮﺃﺓ ﻭﺣﻖ ﳍـﺎ ﺳـﻮﺍﺀ‬
‫ﺃﻛﺎﻧﺖ ﻣﺴﻠﻤﺔ ﺃﻡ ﻏﲑ ﻣﺴﻠﻤﺔ ﻣﺎ ﺩﺍﻡ ﺍﻟﺼﻐﲑ ﳏﺘﺎﺟﹰﺎ ﺇﱃ ﻫﺬﻩ ﺍﻟﻜﻔﺎﻟـﺔ‪ .‬ﻓـﺈﻥ‬
‫ﺍﺳﺘﻐﲎ ﻋﻨﻬﺎ ﻳﻨﻈﺮ‪ ،‬ﻓﺈﻥ ﻛﺎﻧﺖ ﺍﳊﺎﺿﻨﺔ ﻭﺍﻟﻮﱄ ﻣـﺴﻠﻤﲔ ُﺧﻴﱢـ َﺮ ﺍﻟـﺼﻐﲑ ﰲ‬
‫ﺍﻹﻗﺎﻣﺔ ﻣﻊ ﻣﻦ ﻳﺮﻳﺪ ﻓﻤﻦ ﳜﺘﺎﺭﻩ ﻟﻪ ﺃﻥ ﻳﻨﻀﻢ ﺇﻟﻴﻪ ﺳﻮﺍﺀ ﺃﻛﺎﻥ ﺍﻟﺮﺟﻞ ﺃﻡ ﺍﳌﺮﺃﺓ‪،‬‬
‫ﻭﻻ ﻓﺮﻕ ﰲ ﺍﻟﺼﻐﲑ ﺑﲔ ﺃﻥ ﻳﻜﻮﻥ ﺫﻛﺮﹰﺍ ﺃﻭ ﺃﻧﺜﻰ‪ .‬ﺃﻣﺎ ﺇﻥ ﻛﺎﻥ ﺃﺣـﺪﳘﺎ ﻏـﲑ‬
‫ﻣﺴﻠﻢ ﻓﻼ ﳜﲑ ﺑﻴﻨﻬﻤﺎ ﺑﻞ ﻳُﻀﻢ ﺇﱃ ﺍﳌﺴﻠﻢ ﻣﻨﻬﻤﺎ‪.‬‬

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 ‫ﺍﻟﻨﻈـﺎﻡ ﺍﻻﻗﺘﺼﺎﺩﻱ‬
‫ﺍﳌﺎﺩﺓ ‪ - ١٢٣‬ﺳﻴﺎﺳﺔ ﺍﻻﻗﺘﺼﺎﺩ ﻫـﻲ ﺍﻟﻨﻈـﺮﺓ ﺇﱃ ﻣـﺎ ﳚـﺐ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﻋﻠﻴﻪ ﺍﺠﻤﻟﺘﻤﻊ ﻋﻨﺪ ﺍﻟﻨﻈﺮﺓ ﺇﱃ ﺇﺷﺒﺎﻉ ﺍﳊﺎﺟـﺎﺕ ﻓﹶـُﻴﺠْـﻌَــ ﹸﻞ ﻣـﺎ‬
‫ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻴﻪ ﺍﺠﻤﻟﺘﻤﻊ ﺃﺳﺎﺳﹰﺎ ﻹﺷﺒﺎﻉ ﺍﳊﺎﺟﺎﺕ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ١٢٤‬ﺍﳌﺸﻜﻠﺔ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﻫﻲ ﺗﻮﺯﻳﻊ ﺍﻷﻣﻮﺍﻝ ﻭﺍﳌﻨﺎﻓﻊ ﻋﻠﻰ‬
‫ﲨﻴﻊ ﺃﻓﺮﺍﺩ ﺍﻟﺮﻋﻴﺔ ﻭﲤﻜﻴﻨﻬﻢ ﻣﻦ ﺍﻻﻧﺘﻔﺎﻉ ﻬﺑﺎ ﺑﺘﻤﻜﻴﻨﻬﻢ ﻣﻦ ﺣﻴﺎﺯﻬﺗـﺎ ﻭﻣـﻦ‬
‫ﺍﻟﺴﻌﻲ ﳍﺎ‪.‬‬
‫ﻀ َﻤ َﻦ ﺇﺷﺒﺎﻉ ﲨﻴﻊ ﺍﳊﺎﺟـﺎﺕ ﺍﻷﺳﺎﺳـﻴﺔ‬ ‫ﺍﳌﺎﺩﺓ ‪ - ١٢٥‬ﳚﺐ ﺃﻥ ﻳُ ْ‬
‫ﻀ َﻤ َﻦ ﲤﻜﲔ ﻛﻞ ﻓﺮﺩ ﻣﻨﻬﻢ ﻣـﻦ‬ ‫ﳉﻤﻴﻊ ﺍﻷﻓﺮﺍﺩ ﻓﺮﺩﹰﺍ ﻓﺮﺩﹰﺍ ﺇﺷﺒﺎﻋﹰﺎ ﻛﻠﻴﹰﺎ‪ .‬ﻭﺃﻥ ﻳُ ْ‬
‫ﺇﺷﺒﺎﻉ ﺍﳊﺎﺟﺎﺕ ﺍﻟﻜﻤﺎﻟﻴﺔ ﻋﻠﻰ ﺃﺭﻓﻊ ﻣﺴﺘﻮﻯ ﻣﺴﺘﻄﺎﻉ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ١٢٦‬ﺍﳌﺎﻝ ﷲ ﻭﺣﺪﻩ ﻭﻫﻮ ﺍﻟﺬﻱ ﺍﺳﺘﺨﻠﻒ ﺑﲏ ﺍﻹﻧﺴﺎﻥ ﻓﻴﻪ‬
‫ﻓﺼﺎﺭ ﳍﻢ ﻬﺑﺬﺍ ﺍﻻﺳﺘﺨﻼﻑ ﺍﻟﻌﺎﻡ ﺣﻖ ﻣﻠﻜﻴﺘﻪ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﺃﺫﻥ ﻟﻠﻔﺮﺩ ﲝﻴﺎﺯﺗـﻪ‬
‫ﻓﺼﺎﺭ ﻟﻪ ﻬﺑﺬﺍ ﺍﻹﺫﻥ ﺍﳋﺎﺹ ﻣﻠﻜﻴﺘﻪ ﺑﺎﻟﻔﻌﻞ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ١٢٧‬ﺍﳌﻠﻜﻴﺔ ﺛﻼﺛﺔ ﺃﻧـﻮﺍﻉ‪ :‬ﻣﻠﻜﻴـﺔ ﻓﺮﺩﻳـﺔ‪ ،‬ﻭﻣﻠﻜﻴـﺔ‬
‫ﻋﺎﻣﺔ‪ ،‬ﻭﻣﻠﻜﻴﺔ ﺍﻟﺪﻭﻟﺔ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ١٢٨‬ﺍﳌﻠـﻜـﻴﺔ ﺍﻟﻔـﺮﺩﻳﺔ ﻫﻲ ﺣﻜـﻢ ﺷـﺮﻋﻲ ﻣﻘـﺪﺭ‬
‫ﺑﺎﻟﻌﲔ ﺃﻭ ﺍﳌﻨﻔـﻌـﺔ ﻳﻘـﺘـﻀﻲ ﲤﻜﲔ ﻣﻦ ﻳﻀﺎﻑ ﺇﻟﻴﻪ ﻣﻦ ﺍﻧﺘﻔﺎﻋﻪ ﺑﺎﻟﺸﻲﺀ‬
‫ﻭﺃﺧﺬ ﺍﻟﻌﻮﺽ ﻋﻨﻪ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ١٢٩‬ﺍﳌﻠﻜـﻴﺔ ﺍﻟﻌﺎﻣـﺔ ﻫـﻲ ﺇﺫﻥ ﺍﻟـﺸﺎﺭﻉ ﻟﻠﺠﻤﺎﻋـﺔ‬
‫ﺑﺎﻻﺷـﺘﺮﺍﻙ ﰲ ﺍﻻﻧـﺘـﻔـﺎﻉ ﺑﺎﻟﻌـﲔ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ١٣٠‬ﻛﻞ ﻣﺎﻝ ﻣﺼﺮﻓﻪ ﻣﻮﻗﻮﻑ ﻋﻠﻰ ﺭﺃﻱ ﺍﳋﻠﻴﻔﺔ ﻭﺍﺟﺘﻬﺎﺩﻩ‬

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 ‫ﻳﻌﺘﱪ ﻣﻠﻜﹰﺎ ﻟﻠﺪﻭﻟﺔ‪ ،‬ﻛﺄﻣﻮﺍﻝ ﺍﻟﻀﺮﺍﺋﺐ ﻭﺍﳋﺮﺍﺝ ﻭﺍﳉﺰﻳﺔ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ١٣١‬ﺍﳌﻠﻜﻴﺔ ﺍﻟﻔﺮﺩﻳﺔ ﰲ ﺍﻷﻣﻮﺍﻝ ﺍﳌﻨﻘﻮﻟﺔ ﻭﻏﲑ ﺍﳌﻨﻘﻮﻟﺔ ﻣﻘﻴﺪﺓ‬
‫ﺑﺎﻷﺳﺒﺎﺏ ﺍﻟﺸﺮﻋﻴﺔ ﺍﳋﻤﺴﺔ ﻭﻫﻲ‪:‬‬
‫ﺃ ‪ -‬ﺍﻟﻌﻤﻞ‪.‬‬
‫ﺏ ‪ -‬ﺍﻹﺭﺙ‪.‬‬
‫ﺝ ‪ -‬ﺍﳊﺎﺟﺔ ﺇﱃ ﺍﳌﺎﻝ ﻷﺟﻞ ﺍﳊﻴﺎﺓ‪.‬‬
‫ﺩ ‪ -‬ﺇﻋﻄﺎﺀ ﺍﻟﺪﻭﻟﺔ ﻣﻦ ﺃﻣﻮﺍﳍﺎ ﻟﻠﺮﻋﻴﺔ‪.‬‬
‫ﻫـ ‪ -‬ﺍﻷﻣـﻮﺍﻝ ﺍﻟـﱵ ﻳـﺄﺧـﺬﻫـﺎ ﺍﻷﻓـﺮﺍﺩ ﺩﻭﻥ ﻣﻘﺎﺑﻞ ﻣـﺎﻝ‬
‫ﺃﻭ ﺟﻬﺪ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ١٣٢‬ﺍﻟﺘﺼﺮﻑ ﺑﺎﳌﻠﻜﻴﺔ ُﻣ ﹶﻘﱠﻴ ٌﺪ ﺑﺈﺫﻥ ﺍﻟﺸﺎﺭﻉ‪ ،‬ﺳﻮﺍﺀ ﺃﻛـﺎﻥ‬
‫ﻑ ﻭﺍﻟﺘـﺮﻑ ﻭﺍﻟﺘﻘـﺘﲑ‪،‬‬ ‫ﺗﺼﺮﻓﹰﺎ ﺑﺎﻹﻧﻔﺎﻕ ﺃﻭ ﺗﺼﺮﻓﹰﺎ ﺑﺘﻨﻤﻴﺔ ﺍﳌﻠﻚ‪ .‬ﹶﻓﻴُ ْﻤَﻨﻊُ ﺍﻟﺴﱠ َﺮ ُ‬
‫ﻭﺗُ ْﻤَﻨﻊُ ﺍﻟﺸﺮﻛﺎﺕ ﺍﻟﺮﺃﲰﺎﻟﻴﺔ ﻭﺍﳉﻤﻌﻴﺎﺕ ﺍﻟﺘﻌﺎﻭﻧﻴﺔ ﻭﺳﺎﺋﺮ ﺍﳌﻌﺎﻣﻼﺕ ﺍﳌﺨﺎﻟﻔـﺔ‬
‫ﻟﻠﺸﺮﻉ‪ ،‬ﻭﳝﻨﻊ ﺍﻟﺮﺑﺎ ﻭﺍﻟﻐﱭ ﺍﻟﻔﺎﺣﺶ ﻭﺍﻻﺣﺘﻜﺎﺭ ﻭﺍﻟﻘﻤﺎﺭ ﻭﻣﺎ ﺷﺎﺑﻪ ﺫﻟﻚ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ١٣٣‬ﺍﻷﺭﺽ ﺍﻟﻌﺸﺮﻳﺔ ﻫﻲ ﺍﻟﱵ ﺃﺳﻠﻢ ﺃﻫﻠﻬﺎ ﻋﻠﻴﻬـﺎ ﻭﺃﺭﺽ‬
‫ﺟﺰﻳﺮﺓ ﺍﻟﻌﺮﺏ‪ ،‬ﻭﺍﻷﺭﺽ ﺍﳋﺮﺍﺟﻴﺔ ﻫﻲ ﺍﻟﱵ ﻓﺘﺤﺖ ﺣﺮﺑﹰﺎ ﺃﻭ ﺻﻠﺤﹰﺎ ﻣﺎ ﻋـﺪﺍ‬
‫ﺟﺰﻳﺮﺓ ﺍﻟﻌﺮﺏ‪ ،‬ﻭﺍﻷﺭﺽ ﺍﻟﻌﺸﺮﻳﺔ ﳝﻠﻚ ﺍﻷﻓﺮﺍﺩ ﺭﻗﺒﺘﻬﺎ ﻭﻣﻨﻔﻌﺘﻬﺎ‪ .‬ﻭﺃﻣﺎ ﺍﻷﺭﺽ‬
‫ﺍﳋﺮﺍﺟﻴﺔ ﻓﺮﻗﺒﺘﻬﺎ ﻣﻠﻚ ﻟﻠﺪﻭﻟﺔ ﻭﻣﻨﻔﻌﺘﻬﺎ ﳝﻠﻜﻬﺎ ﺍﻷﻓﺮﺍﺩ‪ ،‬ﻭﳛﻖ ﻟﻜﻞ ﻓﺮﺩ ﺗﺒﺎﺩﻝ‬
‫ﺍﻷﺭﺽ ﺍﻟﻌﺸﺮﻳﺔ‪ ،‬ﻭﻣﻨﻔﻌﺔ ﺍﻷﺭﺽ ﺍﳋﺮﺍﺟﻴﺔ ﺑﺎﻟﻌﻘﻮﺩ ﺍﻟﺸﺮﻋﻴﺔ ﻭﺗﻮﺭﺙ ﻋﻨـﻬﻢ‬
‫ﻛﺴﺎﺋﺮ ﺍﻷﻣﻮﺍﻝ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ١٣٤‬ﺍﻷﺭﺽ ﺍﳌﻮﺍﺕ ﲤﻠﻚ ﺑﺎﻹﺣﻴﺎﺀ ﻭﺍﻟﺘﺤﺠﲑ‪ ،‬ﻭﺃﻣﺎ ﻏـﲑ‬
‫ﺍﳌﻮﺍﺕ ﻓﻼ ﲤﻠﻚ ﺇﻻ ﺑﺴﺒﺐ ﺷﺮﻋﻲ ﻛﺎﻹﺭﺙ ﻭﺍﻟﺸﺮﺍﺀ ﻭﺍﻹﻗﻄﺎﻉ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ١٣٥‬ﳝﻨﻊ ﺗﺄﺟﲑ ﺍﻷﺭﺽ ﻟﻠﺰﺭﺍﻋﺔ ﻣﻄﻠﻘﹰﺎ ﺳـﻮﺍﺀ ﺃﻛﺎﻧـﺖ‬

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 ‫ﺧﺮﺍﺟﻴﺔ ﺃﻡ ﻋﺸﺮﻳﺔ‪ ،‬ﻛﻤﺎ ﲤﻨﻊ ﺍﳌﺰﺍﺭﻋﺔ‪ ،‬ﺃﻣﺎ ﺍﳌﺴﺎﻗﺎﺓ ﻓﺠﺎﺋﺰﺓ ﻣﻄﻠﻘﹰﺎ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ١٣٦‬ﳚﱪ ﻛﻞ ﻣﻦ ﻣﻠﻚ ﺃﺭﺿﹰﺎ ﻋﻠﻰ ﺍﺳـﺘﻐﻼﳍﺎ ﻭﻳﻌﻄـﻰ‬
‫ﺍﶈﺘﺎﺝ ﻣﻦ ﺑﻴﺖ ﺍﳌﺎﻝ ﻣﺎ ﳝﻜﻨﻪ ﻣﻦ ﻫﺬﺍ ﺍﻻﺳﺘﻐﻼﻝ‪ .‬ﻭﻛﻞ ﻣﻦ ﻳﻬﻤـﻞ ﺍﻷﺭﺽ‬
‫ﺛﻼﺙ ﺳﻨﲔ ﻣﻦ ﻏﲑ ﺍﺳﺘﻐﻼﻝ ﺗﺆﺧﺬ ﻣﻨﻪ ﻭﺗﻌﻄﻰ ﻟﻐﲑﻩ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ١٣٧‬ﺗﺘﺤﻘﻖ ﺍﳌﻠﻜﻴﺔ ﺍﻟﻌﺎﻣﺔ ﰲ ﺛﻼﺛﺔ ﺃﺷﻴﺎﺀ ﻫﻲ‪:‬‬
‫ﺃ ‪ -‬ﻛﻞ ﻣﺎ ﻫﻮ ﻣﻦ ﻣﺮﺍﻓﻖ ﺍﳉﻤﺎﻋﺔ ﻛﺴﺎﺣﺎﺕ ﺍﻟﺒﻠﺪﺓ‪.‬‬
‫ﺏ ‪ -‬ﺍﳌﻌﺎﺩﻥ ﺍﻟﱵ ﻻ ﺗﻨﻘﻄﻊ ﻛﻤﻨﺎﺑﻊ ﺍﻟﺒﺘﺮﻭﻝ‪.‬‬
‫ﺝ ‪ -‬ﺍﻷﺷﻴﺎﺀ ﺍﻟـﱵ ﻃﺒﻴﻌﺘـﻬﺎ ﲤﻨـﻊ ﺍﺧﺘـﺼﺎﺹ ﺍﻟﻔـﺮﺩ ﲝﻴﺎﺯﻬﺗـﺎ‬
‫ﻛﺎﻷﻬﻧﺎﺭ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ١٣٨‬ﺍﳌﺼﻨﻊ ﻣﻦ ﺣﻴﺚ ﻫﻮ ﻣﻦ ﺍﻷﻣـﻼﻙ ﺍﻟﻔﺮﺩﻳـﺔ ﺇﻻ ﺃﻥ‬
‫ﺍﳌﺼﻨﻊ ﻳﺄﺧﺬ ﺣﻜﻢ ﺍﳌﺎﺩﺓ ﺍﻟﱵ ﻳﺼﻨﻌﻬﺎ‪ .‬ﻓﺈﻥ ﻛﺎﻧﺖ ﺍﳌﺎﺩﺓ ﻣﻦ ﺍﻷﻣﻼﻙ ﺍﻟﻔﺮﺩﻳﺔ‬
‫ﻛﺎﻥ ﺍﳌﺼﻨﻊ ﻣﻠﻜﹰﺎ ﻓﺮﺩﻳﹰﺎ ﻛﻤﺼﺎﻧﻊ ﺍﻟﻨﺴﻴﺞ‪ .‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﳌﺎﺩﺓ ﻣـﻦ ﺍﻷﻣـﻼﻙ‬
‫ﺍﻟﻌﺎﻣﺔ ﻛﺎﻥ ﺍﳌﺼﻨﻊ ﻣﻠﻜﹰﺎ ﻋﺎﻣﹰﺎ ﻛﻤﺼﺎﻧﻊ ﺍﺳﺘﺨﺮﺍﺝ ﺍﳊﺪﻳﺪ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ١٣٩‬ﻻ ﳚﻮﺯ ﻟﻠﺪﻭﻟﺔ ﺃﻥ ﲢﻮّﻝ ﻣﻠﻜﻴﺔ ﻓﺮﺩﻳـﺔ ﺇﱃ ﻣﻠﻜﻴـﺔ‬
‫ﻋﺎﻣﺔ‪ ،‬ﻷﻥ ﺍﳌﻠﻜﻴﺔ ﺍﻟﻌﺎﻣﺔ ﺛﺎﺑﺘﺔ ﰲ ﻃﺒﻴﻌﺔ ﺍﳌﺎﻝ ﻭﺻﻔﺘﻪ ﻻ ﺑﺮﺃﻱ ﺍﻟﺪﻭﻟﺔ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ١٤٠‬ﻟﻜﻞ ﻓﺮﺩ ﻣﻦ ﺃﻓﺮﺍﺩ ﺍﻷﻣﺔ ﺣﻖ ﺍﻻﻧﺘﻔﺎﻉ ﲟﺎ ﻫﻮ ﺩﺍﺧـﻞ‬
‫ﰲ ﺍﳌﻠﻜﻴﺔ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﻭﻻ ﳚﻮﺯ ﻟﻠﺪﻭﻟﺔ ﺃﻥ ﺗﺄﺫﻥ ﻷﺣﺪ ﺩﻭﻥ ﺑﺎﻗﻲ ﺍﻟﺮﻋﻴﺔ ﲟﻠﻜﻴـﺔ‬
‫ﺍﻷﻣﻼﻙ ﺍﻟﻌﺎﻣﺔ ﺃﻭ ﺍﺳﺘﻐﻼﳍﺎ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ١٤١‬ﳚﻮﺯ ﻟﻠﺪﻭﻟﺔ ﺃﻥ ﲢﻤﻲ ﻣﻦ ﺍﻷﺭﺽ ﺍﳌﻮﺍﺕ ﻭﳑـﺎ ﻫـﻮ‬
‫ﺩﺍﺧﻞ ﰲ ﺍﳌﻠﻜﻴﺔ ﺍﻟﻌﺎﻣﺔ ﻷﻳﺔ ﻣﺼﻠﺤﺔ ﺗﺮﺍﻫﺎ ﻣﻦ ﻣﺼﺎﱀ ﺍﻟﺮﻋﻴﺔ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ١٤٢‬ﳝﻨﻊ ﻛﻨـﺰ ﺍﳌﺎﻝ ﻭﻟﻮ ﺃﺧﺮﺟﺖ ﺯﻛﺎﺗﻪ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ١٤٣‬ﲡﱮ ﺍﻟﺰﻛﺎﺓ ﻣﻦ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺗﺆﺧﺬ ﻋﻠﻰ ﺍﻷﻣﻮﺍﻝ ﺍﻟﱵ‬

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‫ﻋﲔ ﺍﻟﺸﺮﻉ ﺍﻷﺧﺬ ﻣﻨﻬﺎ ﻣﻦ ﻧﻘﺪ ﻭﻋﺮﻭﺽ ﲡﺎﺭﺓ ﻭﻣﻮﺍﺵ ﻭﺣﺒﻮﺏ‪ .‬ﻭﻻ ﺗﺆﺧﺬ‬
‫ﻣﻦ ﻏﲑ ﻣﺎ ﻭﺭﺩ ﺍﻟﺸﺮﻉ ﺑﻪ‪ .‬ﻭﺗﺆﺧﺬ ﻣﻦ ﻛﻞ ﻣﺎﻟﻚ ﺳﻮﺍﺀ ﺃﻛﺎﻥ ﻣﻜﻠﻔﹰﺎ ﻛﺎﻟﺒﺎﻟﻎ‬
‫ﺍﻟﻌﺎﻗﻞ ﺃﻡ ﻏﲑ ﻣﻜﻠﻒ ﻛﺎﻟﺼﱯ ﻭﺍﺠﻤﻟﻨﻮﻥ‪ ،‬ﻭﺗﻮﺿﻊ ﰲ ﺑﺎﺏ ﺧﺎﺹ ﻣـﻦ ﺑﻴـﺖ‬
‫ﺍﳌﺎﻝ‪ ،‬ﻭﻻ ﺗﺼﺮﻑ ﺇﻻ ﻟﻮﺍﺣﺪ ﺃﻭ ﺃﻛﺜﺮ ﻣﻦ ﺍﻷﺻﻨﺎﻑ ﺍﻟﺜﻤﺎﻧﻴﺔ ﺍﻟﺬﻳﻦ ﺫﻛـﺮﻫﻢ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ١٤٤‬ﲡﱮ ﺍﳉﺰﻳﺔ ﻣﻦ ﺍﻟﺬﻣﻴﲔ‪ ،‬ﻭﺗﺆﺧﺬ ﻋﻠﻰ ﺍﻟﺮﺟﺎﻝ ﺍﻟﺒﺎﻟﻐﲔ‬
‫ﺑﻘﺪﺭ ﻣﺎ ﳛﺘﻤﻠﻮﻬﻧﺎ‪ ،‬ﻭﻻ ﺗﺆﺧﺬ ﻋﻠﻰ ﺍﻟﻨﺴﺎﺀ ﻭﻻ ﻋﻠﻰ ﺍﻷﻭﻻﺩ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ١٤٥‬ﳚﱮ ﺍﳋـﺮﺍﺝ ﻋﻠـﻰ ﺍﻷﺭﺽ ﺍﳋﺮﺍﺟﻴـﺔ ﺑﻘــﺪﺭ‬
‫ﺍﺣﺘـﻤـﺎﳍﺎ‪ ،‬ﻭﺃﻣـﺎ ﺍﻷﺭﺽ ﺍﻟﻌﺸﺮﻳﺔ ﻓﺘﺠﱮ ﻣﻨﻬﺎ ﺍﻟﺰﻛﺎﺓ ﻋﻠﻰ ﺍﻟﻨﺎﺗﺞ ﺍﻟﻔﻌﻠﻲ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ١٤٦‬ﺗﺴﺘﻮﰱ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺍﻟﻀﺮﻳﺒﺔ ﺍﻟﱵ ﺃﺟـﺎﺯ ﺍﻟـﺸﺮﻉ‬
‫ﺍﺳﺘﻴﻔﺎﺀﻫﺎ ﻟﺴﺪ ﻧﻔﻘﺎﺕ ﺑﻴﺖ ﺍﳌﺎﻝ‪ ،‬ﻋﻠﻰ ﺷﺮﻁ ﺃﻥ ﻳﻜﻮﻥ ﺍﺳﺘﻴﻔﺎﺅﻫﺎ ﳑﺎ ﻳﺰﻳـﺪ‬
‫ﻋﻠﻰ ﺍﳊﺎﺟﺎﺕ ﺍﻟﱵ ﳚﺐ ﺗﻮﻓﲑﻫﺎ ﻟﺼﺎﺣﺐ ﺍﳌﺎﻝ ﺑﺎﳌﻌﺮﻭﻑ‪ ،‬ﻭﺃﻥ ﻳﺮﺍﻋﻰ ﻓﻴﻬـﺎ‬
‫ﻛﻔﺎﻳﺘﻬﺎ ﻟﺴﺪ ﺣﺎﺟﺎﺕ ﺍﻟﺪﻭﻟﺔ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ١٤٧‬ﻛﻞ ﻣﺎ ﺃﻭﺟﺐ ﺍﻟﺸﺮﻉ ﻋﻠﻰ ﺍﻷﻣﺔ ﺍﻟﻘﻴـﺎﻡ ﺑـﻪ ﻣـﻦ‬
‫ﺍﻷﻋﻤﺎﻝ ﻭﻟﻴﺲ ﰲ ﺑﻴﺖ ﺍﳌﺎﻝ ﻣﺎﻝ ﻟﻠﻘﻴﺎﻡ ﺑﻪ ﻓﺈﻥ ﻭﺟﻮﺑﻪ ﻳﻨﺘﻘﻞ ﻋﻠـﻰ ﺍﻷﻣـﺔ‪،‬‬
‫ﻭﻟﻠـﺪﻭﻟـﺔ ﺣﻴﻨﺌﺬ ﺍﳊـﻖ ﰲ ﺃﻥ ﲢﺼﻠﻪ ﻣﻦ ﺍﻷﻣﺔ ﺑﻔﺮﺽ ﺍﻟﻀﺮﻳﺒﺔ ﻋﻠﻴﻬـﺎ‪.‬‬
‫ﻭﻣﺎ ﱂ ﳚﺐ ﻋﻠﻰ ﺍﻷﻣـﺔ ﺷـﺮﻋﹰﺎ ﺍﻟﻘﻴﺎﻡ ﺑﻪ ﻻ ﳚﻮﺯ ﻟﻠﺪﻭﻟﺔ ﺃﻥ ﺗﻔـﺮﺽ ﺃﻳـﺔ‬
‫ﺿﺮﻳﺒﺔ ﻣﻦ ﺃﺟﻠﻪ‪ ،‬ﻓﻼ ﳚـﻮﺯ ﺃﻥ ﺗﺄﺧـﺬ ﺭﺳـﻮﻣــﹰﺎ ﻟﻠﻤـﺤــﺎﻛﻢ ﺃﻭ‬
‫ﺍﻟﺪﻭﺍﺋﺮ ﺃﻭ ﻟﻘﻀﺎﺀ ﺃﻳﺔ ﻣﺼﻠﺤﺔ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ١٤٨‬ﳌﻴﺰﺍﻧﻴﺔ ﺍﻟﺪﻭﻟﺔ ﺃﺑﻮﺍﺏ ﺩﺍﺋﻤﻴﺔ ﻗﺮﺭﻬﺗﺎ ﺃﺣﻜﺎﻡ ﺷـﺮﻋﻴﺔ‪.‬‬
‫ﻭﺃﻣﺎ ﻓﺼﻮﻝ ﺍﳌﻴﺰﺍﻧﻴﺔ ﻭﺍﳌﺒﺎﻟﻎ ﺍﻟﱵ ﻳﺘﻀﻤﻨﻬﺎ ﻛﻞ ﻓﺼﻞ‪ ،‬ﻭﺍﻷﻣﻮﺭ ﺍﻟﱵ ﲣﺼﺺ ﳍﺎ‬
‫ﻫﺬﻩ ﺍﳌﺒﺎﻟﻎ ﰲ ﻛﻞ ﻓﺼﻞ‪ ،‬ﻓﺈﻥ ﺫﻟﻚ ﻣﻮﻛﻮﻝ ﻟﺮﺃﻱ ﺍﳋﻠﻴﻔﺔ ﻭﺍﺟﺘﻬﺎﺩﻩ‪.‬‬

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‫ﺍﳌﺎﺩﺓ ‪ - ١٤٩‬ﻭﺍﺭﺩﺍﺕ ﺑﻴﺖ ﺍﳌﺎﻝ ﺍﻟﺪﺍﺋﻤﻴﺔ ﻫﻲ ﺍﻟﻔﻲﺀ ﻛﻠﻪ‪ ،‬ﻭﺍﳉﺰﻳﺔ‪،‬‬
‫ﻭﺍﳋﺮﺍﺝ‪ ،‬ﻭﲬﺲ ﺍﻟﺮﻛﺎﺯ‪ ،‬ﻭﺍﻟﺰﻛﺎﺓ‪ .‬ﻭﺗﺆﺧﺬ ﻫﺬﻩ ﺍﻷﻣﻮﺍﻝ ﺩﺍﺋﻤﻴﹰﺎ ﺳﻮﺍﺀ ﺃﻛﺎﻧﺖ‬
‫ﻫﻨﺎﻟﻚ ﺣﺎﺟﺔ ﺃﻡ ﱂ ﺗﻜﻦ‪.‬‬
‫ـﺔ‬
‫ـﺎﻝ ﺍﻟﺪﺍﺋﻤﻴـ‬‫ـﺖ ﺍﳌـ‬ ‫ـﻒ ﻭﺍﺭﺩﺍﺕ ﺑﻴـ‬ ‫ـﺎﺩﺓ ‪ - ١٥٠‬ﺇﺫﺍ ﱂ ﺗﻜـ‬ ‫ﺍﳌـ‬
‫ﻟﻨﻔﻘﺎﺕ ﺍﻟﺪﻭﻟﺔ ﻓﺈﻥ ﳍﺎ ﺃﻥ ﲢـﺼﻞ ﻣـﻦ ﺍﳌـﺴﻠﻤﲔ ﺿـﺮﺍﺋﺐ‪ ،‬ﻭﳚـﺐ ﺃﻥ‬
‫ﺗﺴﲑ ﰲ ﲢﺼﻴﻞ ﺍﻟﻀﺮﺍﺋﺐ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺘﺎﱄ‪:‬‬
‫ﺃ ‪ -‬ﻟﺴﺪ ﺍﻟﻨﻔﻘﺎﺕ ﺍﻟﻮﺍﺟﺒﺔ ﻋﻠﻰ ﺑﻴﺖ ﺍﳌﺎﻝ ﻟﻠﻔﻘﺮﺍﺀ ﻭﺍﳌﺴﺎﻛﲔ ﻭﺍﺑـﻦ‬
‫ﺍﻟﺴﺒﻴﻞ ﻭﻟﻠﻘﻴﺎﻡ ﺑﻔﺮﺽ ﺍﳉﻬﺎﺩ‪.‬‬
‫ﺏ ‪ -‬ﻟﺴﺪ ﺍﻟﻨﻔﻘﺎﺕ ﺍﻟﻮﺍﺟﺒﺔ ﻋﻠﻰ ﺑﻴﺖ ﺍﳌﺎﻝ ﻋﻠـﻰ ﺳـﺒﻴﻞ ﺍﻟﺒـﺪﻝ‬
‫ﻛﻨﻔﻘﺎﺕ ﺍﳌﻮﻇﻔﲔ ﻭﺃﺭﺯﺍﻕ ﺍﳉﻨﺪ ﻭﺗﻌﻮﻳﻀﺎﺕ ﺍﳊﻜﺎﻡ‪.‬‬
‫ﺝ ‪ -‬ﻟﺴﺪ ﺍﻟﻨﻔﻘﺎﺕ ﺍﻟﻮﺍﺟﺒﺔ ﻋﻠﻰ ﺑﻴﺖ ﺍﳌﺎﻝ ﻋﻠـﻰ ﻭﺟـﻪ ﺍﳌـﺼﻠﺤﺔ‬
‫ﻭﺍﻹﺭﻓﺎﻕ ﺩﻭﻥ ﺑﺪﻝ ﻛﺈﻧﺸﺎﺀ ﺍﻟﻄﺮﻗﺎﺕ ﻭﺍﺳﺘﺨﺮﺍﺝ ﺍﳌﻴـﺎﻩ ﻭﺑﻨـﺎﺀ ﺍﳌـﺴﺎﺟﺪ‬
‫ﻭﺍﳌﺪﺍﺭﺱ ﻭﺍﳌﺴﺘﺸﻔﻴﺎﺕ‪.‬‬
‫ﺩ ‪ -‬ﻟﺴﺪ ﺍﻟﻨﻔﻘـﺎﺕ ﺍﻟﻮﺍﺟﺒـﺔ ﻋﻠـﻰ ﺑﻴـﺖ ﺍﳌـﺎﻝ ﻋﻠـﻰ ﻭﺟـﻪ‬
‫ﺍﻟﻀﺮﻭﺭﺓ ﻛﺤﺎﺩﺙ ﻃﺮﺃ ﻋﻠﻰ ﺍﻟﺮﻋﻴﺔ ﻣﻦ ﳎﺎﻋﺔ ﺃﻭ ﻃﻮﻓﺎﻥ ﺃﻭ ﺯﻟﺰﺍﻝ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ١٥١‬ﻳﻌﺘﱪ ﻣﻦ ﺍﻟﻮﺍﺭﺩﺍﺕ ﺍﻟﱵ ﺗﻮﺿﻊ ﰲ ﺑﻴﺖ ﺍﳌﺎﻝ ﺍﻷﻣﻮﺍﻝ‬
‫ﺍﻟﱵ ﺗﺆﺧﺬ ﻣﻦ ﺍﳉﻤﺎﺭﻙ ﻋﻠﻰ ﺛﻐﻮﺭ ﺍﻟﺒﻼﺩ‪ ،‬ﻭﺍﻷﻣﻮﺍﻝ ﺍﻟﻨﺎﲡﺔ ﻣﻦ ﺍﳌﻠﻜﻴﺔ ﺍﻟﻌﺎﻣـﺔ‬
‫ﺃﻭ ﻣﻦ ﻣﻠﻜﻴﺔ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻭﺍﻷﻣﻮﺍﻝ ﺍﳌﻮﺭﻭﺛﺔ ﻋﻤﻦ ﻻ ﻭﺍﺭﺙ ﻟﻪ ﻭﻣﺎﻝ ﺍﳌﺮﺗﺪﻳﻦ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ١٥٢‬ﻧﻔﻘﺎﺕ ﺑﻴﺖ ﺍﳌﺎﻝ ﻣﻘﺴﻤﺔ ﻋﻠﻰ ﺳﺖ ﺟﻬﺎﺕ ﻫﻲ‪:‬‬
‫ﺃ ‪ -‬ﺍﻷﺻﻨﺎﻑ ﺍﻟﺜﻤﺎﻧﻴﺔ ﺍﻟﺬﻳﻦ ﻳﺴﺘﺤﻘﻮﻥ ﺃﻣﻮﺍﻝ ﺍﻟﺰﻛﺎﺓ ﻳﺼﺮﻑ ﳍﻢ ﻣﻦ‬
‫ﺑﺎﺏ ﺍﻟﺰﻛﺎﺓ‪.‬‬
‫ﺏ ‪ -‬ﺍﻟﻔﻘﺮﺍﺀ ﻭﺍﳌﺴﺎﻛﲔ ﻭﺍﺑﻦ ﺍﻟﺴﺒﻴﻞ ﻭﺍﳉﻬـﺎﺩ ﻭﺍﻟﻐـﺎﺭﻣﻮﻥ ﺇﺫﺍ ﱂ‬

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‫ﻳﻮﺟﺪ ﰲ ﺑﺎﺏ ﺃﻣﻮﺍﻝ ﺍﻟﺰﻛﺎﺓ ﻣﺎﻝ ﺻﺮﻑ ﳍﻢ ﻣﻦ ﻭﺍﺭﺩﺍﺕ ﺑﻴﺖ ﺍﳌﺎﻝ ﺍﻟﺪﺍﺋﻤﺔ‪،‬‬
‫ﻭﺇﺫﺍ ﱂ ﻳﻮﺟﺪ ﻻ ﻳﺼﺮﻑ ﻟﻠﻐﺎﺭﻣﲔ ﺷﻲﺀ‪ .‬ﻭﺃﻣﺎ ﺍﻟﻔﻘﺮﺍﺀ ﻭﺍﳌﺴﺎﻛﲔ ﻭﺍﺑﻦ ﺍﻟﺴﺒﻴﻞ‬
‫ﻭﺍﳉﻬﺎﺩ ﻓﺘﺤﺼﻞ ﺿﺮﺍﺋﺐ ﻟﺴﺪ ﻧﻔﻘﺎﻬﺗﻢ ﻭﻳﻘﺘﺮﺽ ﻷﺟﻞ ﺫﻟﻚ ﰲ ﺣﺎﻟﺔ ﺧﻮﻑ‬
‫ﺍﻟﻔﺴﺎﺩ‪.‬‬
‫ﺝ ‪ -‬ﺍﻷﺷﺨﺎﺹ ﺍﻟﺬﻳﻦ ﻳﺆﺩﻭﻥ ﺧﺪﻣﺎﺕ ﻟﻠﺪﻭﻟﺔ ﻛﺎﳌﻮﻇﻔﲔ ﻭﺍﳊﻜـﺎﻡ‬
‫ﻭﺍﳉﻨﺪ ﻓﺈﻧﻪ ﻳﺼﺮﻑ ﳍﻢ ﻣﻦ ﺑﻴﺖ ﺍﳌﺎﻝ‪ .‬ﻭﺇﺫﺍ ﱂ ﻳﻜﻒ ﻣﺎﻝ ﺑﻴﺖ ﺍﳌﺎﻝ ﲢـﺼﻞ‬
‫ﺿﺮﺍﺋﺐ ﰲ ﺍﳊﺎﻝ ﻟﺴﺪ ﻫﺬﻩ ﺍﻟﻨﻔﻘﺎﺕ ﻭﻳﻘﺘﺮﺽ ﻷﺟﻠـﻬﺎ ﰲ ﺣﺎﻟـﺔ ﺧـﻮﻑ‬
‫ﺍﻟﻔﺴﺎﺩ‪.‬‬
‫ﺩ ‪ -‬ﺍﳌــﺼﺎﱀ ﻭﺍﳌﺮﺍﻓــﻖ ﺍﻷﺳﺎﺳــﻴﺔ ﻛﺎﻟﻄﺮﻗــﺎﺕ ﻭﺍﳌــﺴﺎﺟﺪ‬
‫ﻭﺍﳌﺴﺘﺸﻔﻴﺎﺕ ﻭﺍﳌﺪﺍﺭﺱ ﻳﺼﺮﻑ ﻋﻠﻴﻬﺎ ﻣﻦ ﺑﻴﺖ ﺍﳌﺎﻝ‪ ،‬ﻓـﺈﺫﺍ ﱂ ﻳـﻒ ﻣـﺎ‬
‫ﰲ ﺑﻴﺖ ﺍﳌﺎﻝ ﲢﺼﻞ ﺿﺮﺍﺋﺐ ﰲ ﺍﳊﺎﻝ ﻟﺴﺪ ﻫﺬﻩ ﺍﻟﻨﻔﻘﺎﺕ‪.‬‬
‫ﻫـ ‪ -‬ﺍﳌﺼﺎﱀ ﻭﺍﳌﺮﺍﻓﻖ ﺍﻟﻜﻤﺎﻟﻴـﺔ ﻳـﺼﺮﻑ ﻋﻠﻴﻬـﺎ ﻣـﻦ ﺑﻴـﺖ‬
‫ﺍﳌﺎﻝ‪ ،‬ﻓﺈﺫﺍ ﱂ ﻳﻮﺟﺪ ﻣﺎ ﻳﻜﻔﻲ ﳍﺎ ﰲ ﺑﻴﺖ ﺍﳌﺎﻝ ﻻ ﻳﺼﺮﻑ ﳍﺎ ﻭﺗﺆﺟﻞ‪.‬‬
‫ﻭ ‪ -‬ﺍﳊﻮﺍﺩﺙ ﺍﻟﻄﺎﺭﺋﺔ ﻛﺎﻟﺰﻻﺯﻝ ﻭﺍﻟﻄﻮﻓﺎﻥ ﻳﺼﺮﻑ ﻋﻠﻴﻬﺎ ﻣﻦ ﺑﻴـﺖ‬
‫ﺍﳌﺎﻝ‪ ،‬ﻭﺇﺫﺍ ﱂ ﻳﻮﺟﺪ ﻳﻘﺘﺮﺽ ﻷﺟﻠﻬﺎ ﺍﳌﺎﻝ ﰲ ﺍﳊﺎﻝ ﰒ ﻳﺴﺪﺩ ﻣﻦ ﺍﻟﻀﺮﺍﺋﺐ ﺍﻟﱵ‬
‫ﲡﻤﻊ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ١٥٣‬ﺗـﻀـﻤـﻦ ﺍﻟـﺪﻭﻟـﺔ ﺇﳚــﺎﺩ ﺍﻷﻋـﻤــﺎﻝ‬
‫ﻟﻜـﻞ ﻣـﻦ ﳛﻤﻞ ﺍﻟﺘﺎﺑﻌﻴﺔ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ١٥٤‬ﺍﳌﻮﻇـﻔـﻮﻥ ﻋﻨﺪ ﺍﻷﻓﺮﺍﺩ ﻭﺍﻟﺸﺮﻛﺎﺕ ﻛـﺎﳌﻮﻇﻔﲔ‬
‫ﻋﻨﺪ ﺍﻟﺪﻭﻟﺔ ﰲ ﲨـﻴﻊ ﺍﳊﻘﻮﻕ ﻭﺍﻟﻮﺍﺟﺒﺎﺕ‪ ،‬ﻭﻛﻞ ﻣﻦ ﻳﻌﻤﻞ ﺑﺄﺟﺮ ﻫﻮ ﻣﻮﻇﻒ‬
‫ﻣﻬﻤﺎ ﺍﺧﺘﻠﻒ ﻧﻮﻉ ﺍﻟﻌﻤﻞ ﺃﻭ ﺍﻟﻌﺎﻣﻞ‪ .‬ﻭﺇﺫﺍ ﺍﺧﺘﻠﻒ ﺍﻷﺟﲑ ﻭﺍﳌـﺴﺘﺄﺟﺮ ﻋﻠـﻰ‬
‫ﺤﻜﱠﻢُ ﻋﻘﺪ ﺍﻹﺟـﺎﺭﺓ‬ ‫ﺤﻜﱠﻢُ ﺃﺟﺮ ﺍﳌﺜﻞ‪ .‬ﺃﻣﺎ ﺇﺫﺍ ﺍﺧﺘﻠﻔﻮﺍ ﻋﻠﻰ ﻏﲑﻫﺎ ﹶﻓﻴُ َ‬
‫ﺍﻷﺟﺮﺓ ﻳُ َ‬

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 ‫ﻋﻠﻰ ﺣﺴﺐ ﺃﺣﻜﺎﻡ ﺍﻟﺸﺮﻉ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ١٥٥‬ﳚﻮﺯ ﺃﻥ ﺗﻜﻮﻥ ﺍﻷﺟﺮﺓ ﺣـﺴﺐ ﻣﻨﻔﻌـﺔ ﺍﻟﻌﻤـﻞ‪،‬‬
‫ﻭﺃﻥ ﺗﻜﻮﻥ ﺣـﺴﺐ ﻣﻨﻔﻌـﺔ ﺍﻟﻌﺎﻣـﻞ‪ ،‬ﻭﻻ ﺗﻜـﻮﻥ ﺣـﺴﺐ ﻣﻌﻠﻮﻣـﺎﺕ‬
‫ﺍﻷﺟﲑ‪ ،‬ﺃﻭ ﺷﻬﺎﺩﺍﺗﻪ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﻭﻻ ﺗﻮﺟﺪ ﺗﺮﻗﻴﺎﺕ ﻟﻠﻤـﻮﻇﻔﲔ ﺑـﻞ ﻳﻌﻄـﻮﻥ‬
‫ﲨﻴﻊ ﻣﺎ ﻳﺴﺘﺤﻘﻮﻧﻪ ﻣﻦ ﺃﺟﺮ ﺳﻮﺍﺀ ﺃﻛﺎﻥ ﻋﻠﻰ ﺍﻟﻌﻤﻞ ﺃﻡ ﻋﻠﻰ ﺍﻟﻌﺎﻣﻞ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ١٥٦‬ﺗﻀﻤﻦ ﺍﻟﺪﻭﻟﺔ ﻧﻔﻘﺔ ﻣﻦ ﻻ ﻣﺎﻝ ﻋﻨﺪﻩ ﻭﻻ ﻋﻤﻞ ﻟـﻪ‪،‬‬
‫ﻭﻻ ﻳﻮﺟﺪ ﻣﻦ ﲡﺐ ﻋﻠﻴﻪ ﻧﻔﻘﺘﻪ‪ ،‬ﻭﺗﺘﻮﱃ ﺇﻳﻮﺍﺀ ﺍﻟﻌﺠﺰﺓ ﻭﺫﻭﻱ ﺍﻟﻌﺎﻫﺎﺕ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ١٥٧‬ﺗﻌﻤﻞ ﺍﻟﺪﻭﻟﺔ ﻋﻠﻰ ﺗﺪﺍﻭﻝ ﺍﳌﺎﻝ ﺑﲔ ﺍﻟﺮﻋﻴﺔ ﻭﲢﻮﻝ ﺩﻭﻥ‬
‫ﺗﺪﺍﻭﻟﻪ ﺑﲔ ﻓﺌﺔ ﺧﺎﺻﺔ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ١٥٨‬ﺗﻴﺴﺮ ﺍﻟﺪّﻭﻟﺔ ﻷﻓﺮﺍﺩ ﺍﻟﺮﻋﻴﺔ ﺇﻣﻜﺎﻧﻴﺔ ﺇﺷﺒﺎﻉ ﺣﺎﺟـﺎﻬﺗﻢ‬
‫ﺍﻟﻜﻤﺎﻟﻴﺔ ﻭﺇﳚﺎﺩ ﺍﻟﺘﻮﺍﺯﻥ ﰲ ﺍﺠﻤﻟﺘﻤﻊ ﺣﺴﺐ ﺗﻮﻓﺮ ﺍﻷﻣﻮﺍﻝ ﻟﺪﻳﻬﺎ‪ ،‬ﻋﻠﻰ ﺍﻟﻮﺟـﻪ‬
‫ﺍﻟﺘﺎﱄ‪:‬‬
‫ﺃ ‪ -‬ﺃﻥ ﺗﻌﻄﻲ ﺍﳌﺎﻝ ﻣﻨﻘﻮ ﹰﻻ ﺃﻭ ﻏﲑ ﻣﻨﻘﻮﻝ ﻣﻦ ﺃﻣﻮﺍﳍﺎ ﺍﻟﱵ ﲤﻠﻜﻬـﺎ ﰲ‬
‫ﺑﻴﺖ ﺍﳌﺎﻝ‪ ،‬ﻭﻣﻦ ﺍﻟﻔﻲﺀ ﻭﻣﺎ ﺷﺎﻬﺑﻪ‪.‬‬
‫ﺏ ‪ -‬ﺃﻥ ﺗﻘﻄِﻊ ﻣﻦ ﺃﺭﺍﺿﻴﻬﺎ ﺍﻟﻌﺎﻣﺮﺓ ﻭﻏﲑ ﺍﻟﻌﺎﻣﺮﺓ ﻣـﻦ ﻻ ﳝﻠﻜـﻮﻥ‬
‫ﺃﺭﺿﹰﺎ ﻛﺎﻓﻴﺔ‪ .‬ﺃﻣﺎ ﻣﻦ ﳝﻠﻜﻮﻥ ﺃﺭﺿﹰﺎ ﻭﻻ ﻳﺴﺘﻐﻠﻮﻬﻧﺎ ﻓـﻼ ﺗﻌﻄـﻴﻬﻢ‪ .‬ﻭﺗﻌﻄـﻲ‬
‫ﺍﻟﻌﺎﺟﺰﻳﻦ ﻋﻦ ﺍﻟﺰﺭﺍﻋﺔ ﻣﺎ ﹰﻻ ﻟﺘﻮﺟﺪ ﻟﺪﻳﻬﻢ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻟﺰﺭﺍﻋﺔ‪.‬‬
‫ﺝ ‪ -‬ﺗﻘﻮﻡ ﺑﺴﺪﺍﺩ ﺩﻳﻮﻥ ﺍﻟﻌﺎﺟﺰﻳﻦ ﻋﻦ ﺍﻟﺴﺪﺍﺩ ﻣﻦ ﻣﺎﻝ ﺍﻟﺰﻛﺎﺓ ﻭﻣـﻦ‬
‫ﺍﻟﻔﻲﺀ ﻭﻣﺎ ﺷﺎﺑﻪ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ١٥٩‬ﺗﺸـﺮﻑ ﺍﻟﺪﻭﻟـﺔ ﻋﻠـﻰ ﺍﻟـﺸـﺆﻭﻥ ﺍﻟﺰﺭﺍﻋﻴـﺔ‬
‫ﻭﳏﺼﻮﻻﻬﺗﺎ َﻭ ﹾﻓ َﻖ ﻣﺎ ﺗﺘﻄﻠﺒﻪ ﺍﻟﺴﻴﺎﺳﻴﺔ ﺍﻟﺰﺭﺍﻋﻴﺔ ﺍﻟﱵ ﲢﻘﻖ ﺍﺳﺘﻐﻼﻝ ﺍﻷﺭﺽ ﻋﻠﻰ‬
‫ﺃﻋﻠﻰ ﻣﺴﺘﻮﻯ ﻣﻦ ﺍﻹﻧﺘﺎﺝ‪.‬‬

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‫ﺍﳌﺎﺩﺓ ‪ - ١٦٠‬ﺗﺸﺮﻑ ﺍﻟﺪﻭﻟﺔ ﻋﻠﻰ ﺍﻟﺸﺆﻭﻥ ﺍﻟﺼﻨﺎﻋﻴﺔ ﺑﺮﻣﺘﻬﺎ‪ ،‬ﻭﺗﺘﻮﱃ‬
‫ﻣﺒﺎﺷﺮﺓ ﺍﻟﺼﻨﺎﻋﺎﺕ ﺍﻟﱵ ﺗﺘﻌﻠﻖ ﲟﺎ ﻫﻮ ﺩﺍﺧﻞ ﰲ ﺍﳌﻠﻜﻴﺔ ﺍﻟﻌﺎﻣﺔ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ١٦١‬ﺍﻟﺘﺠﺎﺭﺓ ﺍﳋﺎﺭﺟﻴﺔ ﺗﻌﺘﱪ ﺣـﺴﺐ ﺗﺎﺑﻌﻴـﺔ ﺍﻟﺘـﺎﺟﺮ ﻻ‬
‫ﺣﺴﺐ ﻣﻨﺸﺄ ﺍﻟﺒﻀﺎﻋﺔ‪ ،‬ﻓﺎﻟﺘﺠﺎﺭ ﺍﳊﺮﺑﻴﻮﻥ ﳝﻨﻌﻮﻥ ﻣﻦ ﺍﻟﺘﺠـﺎﺭﺓ ﰲ ﺑﻼﺩﻧـﺎ ﺇﻻ‬
‫ﺑﺈﺫﻥ ﺧﺎﺹ ﻟﻠﺘﺎﺟﺮ ﺃﻭ ﻟﻠﻤﺎﻝ‪ .‬ﻭﺍﻟﺘﺠﺎﺭ ﺍﳌﻌﺎﻫﺪﻭﻥ ﻳﻌﺎﻣﻠﻮﻥ ﺣﺴﺐ ﺍﳌﻌﺎﻫﺪﺍﺕ‬
‫ﺍﻟﱵ ﺑﻴﻨﻨﺎ ﻭﺑﻴﻨﻬﻢ‪ ،‬ﻭﺍﻟﺘﺠﺎﺭ ﺍﻟﺬﻳﻦ ﻣﻦ ﺍﻟﺮﻋﻴﺔ ﳝﻨﻌﻮﻥ ﻣﻦ ﺇﺧﺮﺍﺝ ﻣـﺎ ﲢﺘﺎﺟـﻪ‬
‫ﺍﻟﺒﻼﺩ ﻣﻦ ﺍﳌﻮﺍﺩ ﻭﻣﻦ ﺇﺧﺮﺍﺝ ﺍﳌﻮﺍﺩ ﺍﻟﱵ ﻣﻦ ﺷﺄﻬﻧﺎ ﺃﻥ ﻳﺘﻘﻮّﻯ ﻬﺑﺎ ﺍﻟﻌﺪﻭ ﻋﺴﻜﺮﻳﹰﺎ‬
‫ﺃﻭ ﺻﻨﺎﻋﻴﹰﺎ ﺃﻭ ﺍﻗﺘﺼﺎﺩﻳﺎﹰ‪ ،‬ﻭﻻ ﻳُﻤﻨﻌﻮﻥ ﻣﻦ ﺇﺩﺧﺎﻝ ﺃﻱ ﻣﺎﻝ ﳝﻠﻜﻮﻧﻪ‪ .‬ﻭﻳُـﺴﺘﺜﲎ‬
‫ﻣﻦ ﻫﺬﻩ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺒﻠﺪ ﺍﻟﺬﻱ ﺑﻴﻨﻨﺎ ﻭﺑﲔ ﺃﻫﻠﻪ ﺣﺮﺏ ﻓﻌﻠﻴﺔ »ﻛﺈﺳﺮﺍﺋﻴﻞ« ﻓﺈﻧـﻪ‬
‫ﻳﺄﺧﺬ ﺃﺣﻜﺎﻡ ﺩﺍﺭ ﺍﳊﺮﺏ ﺍﻟﻔﻌﻠﻴﺔ ﰲ ﲨﻴﻊ ﺍﻟﻌﻼﻗﺎﺕ ﻣﻌﻪ ﲡﺎﺭﻳﺔ ﻛﺎﻧﺖ ﺃﻡ ﻏﲑ‬
‫ﲡﺎﺭﻳﺔ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ١٦٢‬ﳉﻤﻴﻊ ﺃﻓﺮﺍﺩ ﺍﻟﺮﻋﻴـﺔ ﺍﳊـﻖ ﰲ ﺇﻧـﺸﺎﺀ ﺍﳌﺨﺘـﱪﺍﺕ‬
‫ﺍﻟﻌـﻠـﻤـﻴﺔ ﺍﳌﺘﻌﻠﻘﺔ ﺑﻜﺎﻓﺔ ﺷﺆﻭﻥ ﺍﳊﻴﺎﺓ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﺪﻭﻟﺔ ﺃﻥ ﺗﻘﻮﻡ ﻫﻲ ﺑﺈﻧﺸﺎﺀ‬
‫ﻫﺬﻩ ﺍﳌﺨﺘﱪﺍﺕ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ١٦٣‬ﳝﻨﻊ ﺍﻷﻓﺮﺍﺩ ﻣﻦ ﻣﻠﻜﻴـﺔ ﺍﳌﺨﺘـﱪﺍﺕ ﺍﻟـﱵ ﺗﻨـﺘﺞ‬
‫ﻣﻮﺍﺩ ﺗﺆﺩﻱ ﻣﻠﻜﻴﺘﻬﻢ ﳍﺎ ﺇﱃ ﺿﺮﺭ ﻋﻠﻰ ﺍﻷﻣﺔ ﺃﻭ ﻋﻠﻰ ﺍﻟﺪﻭﻟﺔ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ١٦٤‬ﺗﻮﻓﺮ ﺍﻟﺪﻭﻟﺔ ﲨﻴﻊ ﺍﳋﺪﻣﺎﺕ ﺍﻟﺼﺤﻴﺔ ﳎﺎﻧﹰﺎ ﻟﻠﺠﻤﻴـﻊ‪،‬‬
‫ﻭﻟﻜﻨﻬﺎ ﻻ ﲤﻨﻊ ﺍﺳﺘﺌﺠﺎﺭ ﺍﻷﻃﺒﺎﺀ ﻭﻻ ﺑﻴﻊ ﺍﻷﺩﻭﻳﺔ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ١٦٥‬ﳝﻨﻊ ﺍﺳﺘﻐﻼﻝ ﻭﺍﺳﺘﺜﻤﺎﺭ ﺍﻷﻣﻮﺍﻝ ﺍﻷﺟﻨﺒﻴﺔ ﰲ ﺍﻟـﺒﻼﺩ‬
‫ﻛﻤﺎ ﳝﻨﻊ ﻣﻨﺢ ﺍﻻﻣﺘﻴﺎﺯﺍﺕ ﻷﻱ ﺃﺟﻨﱯ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ١٦٦‬ﺗﺼـﺪﺭ ﺍﻟﺪﻭﻟﺔ ﻧﻘـﺪﹰﺍ ﺧـﺎﺻـﹰﺎ ﻬﺑﺎ ﻳﻜﻮﻥ ﻣﺴﺘﻘ ﹰ‬
‫ﻼ‬
‫ﻭﻻ ﳚﻮﺯ ﺃﻥ ﻳﺮﺗﺒﻂ ﺑﺄﻱ ﻧﻘﺪ ﺃﺟﻨﱯ‪.‬‬

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 ‫ﺍﳌﺎﺩﺓ ‪ - ١٦٧‬ﻧﻘﻮﺩ ﺍﻟﺪﻭﻟﺔ ﻫﻲ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ ﻣﻀﺮﻭﺑﺔ ﻛﺎﻧـﺖ ﺃﻭ‬
‫ﻏﲑ ﻣﻀﺮﻭﺑﺔ‪ .‬ﻭﻻ ﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﳍﺎ ﻧﻘﺪ ﻏﲑﳘﺎ‪ .‬ﻭﳚﻮﺯ ﺃﻥ ﺗﺼﺪﺭ ﺍﻟﺪﻭﻟـﺔ‬
‫ﺑﺪﻝ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ ﺷﻴﺌﹰﺎ ﺁﺧﺮ ﻋﻠﻰ ﺷﺮﻁ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﺧﺰﺍﻧﺔ ﺍﻟﺪﻭﻟـﺔ ﻣـﺎ‬
‫ﻳﺴﺎﻭﻳﻪ ﻣﻦ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ‪ .‬ﻓﻴﺠﻮﺯ ﺃﻥ ﺗﺼﺪﺭ ﺍﻟﺪﻭﻟﺔ ﳓﺎﺳﹰﺎ ﺃﻭ ﺑﺮﻭﻧﺰﹰﺍ ﺃﻭ ﻭﺭﻗﹰﺎ‬
‫ﺃﻭ ﻏﲑ ﺫﻟﻚ ﻭﺗﻀﺮﺑﻪ ﺑﺎﲰﻬﺎ ﻧﻘﺪﹰﺍ ﳍﺎ ﺇﺫﺍ ﻛﺎﻥ ﻟﻪ ﻣﻘﺎﺑﻞ ﻳﺴﺎﻭﻳﻪ ﲤﺎﻣـﹰﺎ ﻣـﻦ‬
‫ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ١٦٨‬ﺍﻟﺼﺮﻑ ﺑﲔ ﻋﻤﻠﺔ ﺍﻟﺪﻭﻟﺔ ﻭﺑـﲔ ﻋﻤـﻼﺕ ﺍﻟـﺪﻭﻝ‬
‫ﺍﻷﺧـﺮﻯ ﺟـﺎﺋـﺰ ﻛﺎﻟﺼـﺮﻑ ﺑﲔ ﻋﻤﻠﺘﻬﺎ ﻫﻲ ﺳﻮﺍﺀ ﺑﺴﻮﺍﺀ ﻭﺟـﺎﺋﺰ ﺃﻥ‬
‫ﻳﺘﻔـﺎﺿـﻞ ﺍﻟﺼـﺮﻑ ﺑﻴﻨﻬﻤﺎ ﺇﺫﺍ ﻛﺎﻧﺎ ﻣﻦ ﺟﻨﺴﲔ ﳐﺘﻠﻔﲔ ﻋﻠﻰ ﺷـﺮﻁ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﻳﺪﹰﺍ ﺑﻴﺪ‪ ،‬ﻭﻻ ﻳﺼﺢ ﺃﻥ ﻳﻜﻮﻥ ﻧﺴﻴﺌﺔ‪ .‬ﻭﻳﺴﻤﺢ ﺑﺘﻐﻴﲑ ﺳﻌﺮ ﺍﻟﺼﺮﻑ ﺩﻭﻥ‬
‫ﺃﻱ ﻗﻴﺪ ﻣﺎ ﺩﺍﻡ ﺍﳉﻨﺴﺎﻥ ﳐﺘﻠﻔﲔ‪ ،‬ﻭﻟﻜﻞ ﻓﺮﺩ ﻣﻦ ﺃﻓﺮﺍﺩ ﺍﻟﺮﻋﻴـﺔ ﺃﻥ ﻳـﺸﺘﺮﻱ‬
‫ﺍﻟﻌﻤﻠﺔ ﺍﻟﱵ ﻳﺮﻳﺪﻫﺎ ﻣﻦ ﺍﻟﺪﺍﺧﻞ ﻭﺍﳋﺎﺭﺝ ﻭﺃﻥ ﻳﺸﺘﺮﻱ ﻬﺑﺎ ﺩﻭﻥ ﺃﻳﺔ ﺣﺎﺟـﺔ ﺇﱃ‬
‫ﺇﺫﻥ ﻋﻤﻠﺔ ﺃﻭ ﻏﲑﻩ‪.‬‬

‫ﺍﳌﺎﺩﺓ ‪ :١٦٩‬ﳝﻨﻊ ﻓﺘﺢ ﺍﳌﺼﺎﺭﻑ ﻣﻨﻌﹰﺎ ﺑﺎﺗﺎﹰ‪ ،‬ﻭﻻ ﻳﻜﻮﻥ ﺇﻻ ﻣﺼﺮﻑ ﺍﻟﺪﻭﻟـﺔ‪،‬‬
‫ﻭﻻ ﻳﺘﻌﺎﻣﻞ ﺑﺎﻟﺮﺑﺎ ﻭﻳﻜﻮﻥ ﺩﺍﺋﺮﺓ ﻣﻦ ﺩﻭﺍﺋﺮ ﺑﻴﺖ ﺍﳌﺎﻝ‪ .‬ﻭﻳﻘـﻮﻡ‬
‫ﺑﺈﻗﺮﺍﺽ ﺍﻷﻣﻮﺍﻝ ﺣﺴﺐ ﺃﺣﻜﺎﻡ ﺍﻟﺸﺮﻉ‪ ،‬ﻭﺑﺘﺴﻬﻴﻞ ﺍﳌﻌـﺎﻣﻼﺕ‬
‫ﺍﳌﺎﻟﻴﺔ ﻭﺍﻟﻨﻘﺪﻳﺔ‪.‬‬

‫ﺳـﻴﺎﺳـﺔ ﺍﻟﺘﻌﻠﻴﻢ‬
‫ﺍﳌﺎﺩﺓ ‪ - ١٧٠‬ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﺍﻷﺳﺎﺱ ﺍﻟﺬﻱ ﻳﻘﻮﻡ ﻋﻠﻴﻪ ﻣﻨﻬﺞ ﺍﻟﺘﻌﻠﻴﻢ‬
‫ﻫﻮ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻓﺘﻮﺿﻊ ﻣﻮﺍﺩ ﺍﻟﺪﺭﺍﺳﺔ ﻭﻃﺮﻕ ﺍﻟﺘﺪﺭﻳﺲ ﲨﻴﻌﻬﺎ ﻋﻠـﻰ‬

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 ‫ﺍﻟﻮﺟﻪ ﺍﻟﺬﻱ ﻻ ﳛﺪﺙ ﺃﻱ ﺧﺮﻭﺝ ﰲ ﺍﻟﺘﻌﻠﻴﻢ ﻋﻦ ﻫﺬﺍ ﺍﻷﺳﺎﺱ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ١٧١‬ﺳﻴﺎﺳﺔ ﺍﻟﺘﻌﻠﻴﻢ ﻫﻲ ﺗﻜﻮﻳﻦ ﺍﻟﻌﻘﻠﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺍﻟﻨﻔﺴﻴﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻓﺘﻮﺿﻊ ﲨﻴﻊ ﻣﻮﺍﺩ ﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﱵ ﻳﺮﺍﺩ ﺗﺪﺭﻳﺴﻬﺎ ﻋﻠﻰ ﺃﺳﺎﺱ ﻫـﺬﻩ‬
‫ﺍﻟﺴﻴﺎﺳﺔ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ١٧٢‬ﺍﻟﻐﺎﻳﺔ ﻣﻦ ﺍﻟﺘﻌﻠﻴﻢ ﻫﻲ ﺇﳚﺎﺩ ﺍﻟﺸﺨـﺼﻴﺔ ﺍﻹﺳـﻼﻣﻴﺔ‬
‫ﻭﺗﺰﻭﻳﺪ ﺍﻟﻨﺎﺱ ﺑﺎﻟﻌﻠﻮﻡ ﻭﺍﳌﻌﺎﺭﻑ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺸﺆﻭﻥ ﺍﳊﻴـﺎﺓ‪ .‬ﻓﺘﺠﻌـﻞ ﻃـﺮﻕ‬
‫ﺍﻟﺘﻌـﻠـﻴﻢ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺬﻱ ﳛﻘﻖ ﻫﺬﻩ ﺍﻟﻐﺎﻳﺔ ﻭﲤﻨﻊ ﻛﻞ ﻃﺮﻳﻘﺔ ﺗﺆﺩﻱ ﻟﻐـﲑ‬
‫ﻫﺬﻩ ﺍﻟﻐﺎﻳﺔ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ١٧٣‬ﳚﺐ ﺃﻥ ﲡﻌﻞ ﺣﺼﺺ ﺍﻟﻌﻠﻮﻡ ﺍﻹﺳـﻼﻣﻴﺔ ﻭﺍﻟﻌﺮﺑﻴـﺔ‬
‫ﺃﺳﺒﻮﻋﻴﺎﹰ‪ ،‬ﲟﻘﺪﺍﺭ ﺣﺼﺺ ﺑﺎﻗﻲ ﺍﻟﻌﻠﻮﻡ ﻣﻦ ﺣﻴﺚ ﺍﻟﻌﺪﺩ ﻭﻣﻦ ﺣﻴﺚ ﺍﻟﻮﻗﺖ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ١٧٤‬ﳚﺐ ﺃﻥ ﻳﻔﺮﻕ ﰲ ﺍﻟﺘﻌﻠﻴﻢ ﺑﲔ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺘﺠﺮﻳﺒﻴﺔ ﻭﻣﺎ ﻫﻮ‬
‫ﻣﻠﺤﻖ ﻬﺑﺎ ﻛﺎﻟﺮﻳﺎﺿﻴﺎﺕ‪ ،‬ﻭﺑﲔ ﺍﳌﻌﺎﺭﻑ ﺍﻟﺜﻘﺎﻓﻴﺔ‪ .‬ﻓﺘﺪﺭﺱ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺘﺠﺮﻳﺒﻴﺔ ﻭﻣﺎ‬
‫ﻳﻠﺤﻖ ﻬﺑﺎ ﺣﺴﺐ ﺍﳊﺎﺟﺔ‪ ،‬ﻭﻻ ﺗﻘﻴّﺪ ﰲ ﺃﻳﺔ ﻣﺮﺣﻠﺔ ﻣﻦ ﻣﺮﺍﺣﻞ ﺍﻟﺘﻌـﻠـﻴﻢ‪ .‬ﺃﻣﺎ‬
‫ﺍﳌﻌﺎﺭﻑ ﺍﻟﺜﻘﺎﻓﻴﺔ ﻓﺈﻬﻧﺎ ﺗﺆﺧﺬ ﰲ ﺍﳌﺮﺍﺣﻞ ﺍﻷﻭﱃ ﻗﺒﻞ ﺍﻟﻌﺎﻟﻴﺔ َﻭ ﹾﻓ َﻖ ﺳﻴﺎﺳﺔ ﻣﻌﻴﻨـﺔ‬
‫ﻻ ﺗﺘﻨﺎﻗﺾ ﻣﻊ ﺃﻓﻜﺎﺭ ﺍﻹﺳﻼﻡ ﻭﺃﺣﻜﺎﻣﻪ‪ .‬ﻭﺃﻣﺎ ﺍﳌﺮﺣﻠﺔ ﺍﻟﻌـﺎﻟـﻴﺔ ﻓﺘـﺆﺧـﺬ‬
‫ﻛﺎﻟﻌﻠﻢ ﻋﻠﻰ ﺷﺮﻁ ﺃﻥ ﻻ ﺗﺆﺩﻱ ﺇﱃ ﺃﻱ ﺧﺮﻭﺝ ﻋﻦ ﺳﻴﺎﺳﺔ ﺍﻟﺘﻌﻠﻴﻢ ﻭﻏﺎﻳﺘﻪ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ١٧٥‬ﳚﺐ ﺗﻌﻠﻴﻢ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﲨﻴﻊ ﻣﺮﺍﺣﻞ ﺍﻟﺘﻌﻠﻴﻢ‪،‬‬
‫ﻭﺃﻥ ﳜﺼﺺ ﰲ ﺍﳌﺮﺣﻠﺔ ﺍﻟﻌﺎﻟﻴﺔ ﻓﺮﻭﻉ ﳌﺨﺘﻠﻒ ﺍﳌﻌـﺎﺭﻑ ﺍﻹﺳـﻼﻣﻴﺔ ﻛﻤـﺎ‬
‫ﳜﺼﺺ ﻓﻴﻬﺎ ﻟﻠﻄﺐ ﻭﺍﳍﻨﺪﺳﺔ ﻭﺍﻟﻄﺒﻴﻌﻴﺎﺕ ﻭﻣﺎ ﺷﺎﻛﻠﻬﺎ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ١٧٦‬ﺍﻟﻔﻨﻮﻥ ﻭﺍﻟﺼﻨﺎﻋﺎﺕ ﻗﺪ ﺗﻠﺤﻖ ﺑـﺎﻟﻌﻠﻢ ﻣـﻦ ﻧﺎﺣﻴـﺔ‬
‫ﻛﺎﻟﻔﻨﻮﻥ ﺍﻟﺘﺠﺎﺭﻳﺔ ﻭﺍﳌﻼﺣﺔ ﻭﺍﻟﺰﺭﺍﻋﺔ ﻭﺗﺆﺧﺬ ﺩﻭﻥ ﻗﻴﺪ ﺃﻭ ﺷﺮﻁ‪ ،‬ﻭﻗﺪ ﺗﻠﺤـﻖ‬
‫ﺑﺎﻟﺜﻘﺎﻓﺔ ﻋﻨﺪﻣﺎ ﺗﺘﺄﺛﺮ ﺑﻮﺟﻬﺔ ﻧﻈﺮ ﺧﺎﺻﺔ ﻛﺎﻟﺘﺼﻮﻳﺮ ﻭﺍﻟﻨﺤﺖ ﻓـﻼ ﺗﺆﺧـﺬ ﺇﺫﺍ‬

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 ‫ﻧﺎﻗﻀﺖ ﻭﺟﻬﺔ ﻧﻈﺮ ﺍﻹﺳﻼﻡ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ١٧٧‬ﻳﻜﻮﻥ ﻣﻨﻬﺎﺝ ﺍﻟﺘﻌﻠﻴﻢ ﻭﺍﺣﺪﺍﹰ‪ ،‬ﻭﻻ ﻳﺴﻤﺢ ﲟﻨﻬﺎﺝ ﻏﲑ‬
‫ﻣﻨﻬﺎﺝ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻭﻻ ﲤﻨﻊ ﺍﳌﺪﺍﺭﺱ ﺍﻷﻫﻠﻴﺔ ﻣﺎ ﺩﺍﻣﺖ ﻣﻘﻴﺪﺓ ﲟﻨﻬﺎﺝ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻗﺎﺋﻤﺔ‬
‫ﻋﻠﻰ ﺃﺳﺎﺱ ﺧﻄﺔ ﺍﻟﺘﻌﻠﻴﻢ‪ ،‬ﻣﺘﺤﻘﻘﺔ ﻓﻴﻬﺎ ﺳﻴﺎﺳﺔ ﺍﻟﺘﻌﻠﻴﻢ ﻭﻏﺎﻳﺘﻪ‪ ،‬ﻋﻠﻰ ﺃ ﹼﻻ ﻳﻜﻮﻥ‬
‫ﺍﻟﺘﻌﻠﻴﻢ ﻓﻴﻬﺎ ﳐﺘﻠﻄﹰﺎ ﺑﲔ ﺍﻟﺬﻛﻮﺭ ﻭﺍﻹﻧﺎﺙ ﻻ ﰲ ﺍﻟﺘﻼﻣﻴﺬ ﻭﻻ ﰲ ﺍﳌﻌﻠﻤﲔ‪ ،‬ﻭﻋﻠﻰ‬
‫ﺃﻻ ﲣﺘﺺ ﺑﻄﺎﺋﻔﺔ ﺃﻭ ﺩﻳﻦ ﺃﻭ ﻣﺬﻫﺐ ﺃﻭ ﻋﻨﺼﺮ ﺃﻭ ﻟﻮﻥ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ١٧٨‬ﺗﻌﻠﻴﻢ ﻣﺎ ﻳﻠﺰﻡ ﻟﻺﻧﺴﺎﻥ ﰲ ﻣﻌﺘﺮﻙ ﺍﳊﻴﺎﺓ ﻓﺮﺽ ﻋﻠـﻰ‬
‫ﺍﻟﺪﻭﻟﺔ ﺃﻥ ﺗﻮﻓﺮﻩ ﻟﻜﻞ ﻓﺮﺩ ﺫﻛﺮﹰﺍ ﻛﺎﻥ ﺃﻭ ﺃﻧﺜـﻰ‪ .‬ﰲ ﺍﳌـﺮﺣﻠﺘﲔ ﺍﻻﺑﺘﺪﺍﺋﻴـﺔ‬
‫ﻭﺍﻟﺜﺎﻧﻮﻳﺔ‪ ،‬ﻓﻌﻠﻴﻬﺎ ﺃﻥ ﺗﻮﻓﺮ ﺫﻟﻚ ﻟﻠﺠﻤﻴﻊ ﳎﺎﻧﺎﹰ‪ ،‬ﻭﻳﻔﺴﺢ ﳎﺎﻝ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﻌﺎﱄ ﳎﺎﻧﹰﺎ‬
‫ﻟﻠﺠﻤﻴﻊ ﺑﺄﻗﺼﻰ ﻣﺎ ﻳﺘﻴﺴﺮ ﻣﻦ ﺇﻣﻜﺎﻧﻴﺎﺕ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ١٧٩‬ﻬﺗﻴﺊ ﺍﻟﺪﻭﻟﺔ ﺍﳌﻜﺘﺒﺎﺕ ﻭﺍﳌﺨﺘﱪﺍﺕ ﻭﺳـﺎﺋﺮ ﻭﺳـﺎﺋﻞ‬
‫ﺍﳌﻌﺮﻓﺔ ﰲ ﻏﲑ ﺍﳌﺪﺍﺭﺱ ﻭﺍﳉﺎﻣﻌﺎﺕ ﻟﺘﻤﻜﲔ ﺍﻟﺬﻳﻦ ﻳﺮﻏﺒﻮﻥ ﻣﻮﺍﺻﻠﺔ ﺍﻷﲝﺎﺙ ﰲ‬
‫ﺷﱴ ﺍﳌﻌﺎﺭﻑ ﻣﻦ ﻓﻘﻪ ﻭﺃﺻﻮﻝ ﻓﻘﻪ ﻭﺣﺪﻳﺚ ﻭﺗﻔﺴﲑ‪ ،‬ﻭﻣـﻦ ﻓﻜـﺮ ﻭﻃـﺐ‬
‫ﻭﻫﻨﺪﺳﺔ ﻭﻛﻴﻤﻴﺎﺀ‪ ،‬ﻭﻣﻦ ﺍﺧﺘﺮﺍﻋﺎﺕ ﻭﺍﻛﺘﺸﺎﻓﺎﺕ ﻭﻏﲑ ﺫﻟﻚ‪ ،‬ﺣﱴ ﻳﻮﺟـﺪ ﰲ‬
‫ﺍﻷﻣﺔ ﺣﺸﺪ ﻣﻦ ﺍﺠﻤﻟﺘﻬﺪﻳﻦ ﻭﺍﳌﺒﺪﻋﲔ ﻭﺍﳌﺨﺘﺮﻋﲔ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ١٨٠‬ﳝﻨﻊ ﺍﺳﺘﻐﻼﻝ ﺍﻟﺘﺄﻟﻴﻒ ﻟﻠﺘﻌﻠﻴﻢ ﰲ ﲨﻴﻊ ﻣﺮﺍﺣﻠـﻪ ﻭﻻ‬
‫ﳝﻠﻚ ﺃﺣﺪ ﻣﺆﻟﻔﹰﺎ ﻛﺎﻥ ﺃﻭ ﻏﲑ ﻣﺆﻟﻒ ﺣﻘﻮﻕ ﺍﻟﻄﺒﻊ ﻭﺍﻟﻨﺸﺮ ﺇﺫﺍ ﻃﺒﻊ ﺍﻟﻜﺘـﺎﺏ‬
‫ﻭﻧﺸﺮﻩ‪ .‬ﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﺃﻓﻜﺎﺭﹰﺍ ﻟﺪﻳﻪ ﱂ ﺗﻄﺒﻊ ﻭﱂ ﺗﻨﺸﺮ ﻓﻴﺠـﻮﺯ ﻟﻪ ﺃﻥ ﻳﺄﺧــﺬ‬
‫ﺃﺟـﺮﺓ ﺇﻋﻄـﺎﺋﻬﺎ ﻟﻠﻨﺎﺱ ﻛﻤﺎ ﻳﺄﺧﺬ ﺃﺟﺮﺓ ﺍﻟﺘﻌﻠﻴﻢ‪.‬‬

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 ‫ﺍﻟﺴﻴﺎﺳـﺔ ﺍﳋﺎﺭﺟﻴﺔ‬
‫ﺍﳌﺎﺩﺓ ‪ - ١٨١‬ﺍﻟﺴﻴﺎﺳﺔ ﻫﻲ ﺭﻋﺎﻳﺔ ﺷﺆﻭﻥ ﺍﻷﻣﺔ ﺩﺍﺧﻠﻴﹰﺎ ﻭﺧﺎﺭﺟﻴـﺎﹰ‪،‬‬
‫ﻭﺗﻜﻮﻥ ﻣﻦ ﻗﺒﻞ ﺍﻟﺪﻭﻟﺔ ﻭﺍﻷﻣﺔ‪ .‬ﻓﺎﻟﺪﻭﻟﺔ ﻫﻲ ﺍﻟﱵ ﺗﺒﺎﺷﺮ ﻫﺬﻩ ﺍﻟﺮﻋﺎﻳﺔ ﻋﻤﻠﻴـﺎﹰ‪،‬‬
‫ﻭﺍﻷﻣﺔ ﻫﻲ ﺍﻟﱵ ﲢﺎﺳﺐ ﻬﺑﺎ ﺍﻟﺪﻭﻟﺔ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ١٨٢‬ﻻ ﳚﻮﺯ ﻷﻱ ﻓﺮﺩ‪ ،‬ﺃﻭ ﺣﺰﺏ‪ ،‬ﺃﻭ ﻛﺘﻠﺔ‪ ،‬ﺃﻭ ﲨﺎﻋﺔ‪ ،‬ﺃﻥ‬
‫ﺗﻜﻮﻥ ﳍﻢ ﻋﻼﻗﺔ ﺑﺄﻳﺔ ﺩﻭﻟﺔ ﻣﻦ ﺍﻟﺪﻭﻝ ﺍﻷﺟﻨﺒﻴﺔ ﻣﻄﻠﻘـﹰﺎ‪ .‬ﻭﺍﻟﻌﻼﻗـﺔ ﺑﺎﻟـﺪﻭﻝ‬
‫ﳏﺼﻮﺭﺓ ﺑﺎﻟﺪﻭﻟﺔ ﻭﺣﺪﻫﺎ‪ ،‬ﻷﻥ ﳍﺎ ﻭﺣﺪﻫﺎ ﺣﻖ ﺭﻋﺎﻳﺔ ﺷﺆﻭﻥ ﺍﻷﻣـﺔ ﻋﻤﻠﻴـﹰﺎ‪.‬‬
‫ﻭﻋﻠﻰ ﺍﻷﻣﺔ ﻭﺍﻟﺘﻜﺘﻼﺕ ﺃﻥ ﲢﺎﺳﺐ ﺍﻟﺪﻭﻟﺔ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻌﻼﻗﺔ ﺍﳋﺎﺭﺟﻴﺔ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ١٨٣‬ﺍﻟﻐﺎﻳﺔ ﻻ ﺗﱪﺭ ﺍﻟﻮﺍﺳﻄﺔ‪ ،‬ﻷﻥ ﺍﻟﻄﺮﻳﻘـﺔ ﻣـﻦ ﺟـﻨﺲ‬
‫ﺍﻟﻔﻜﺮﺓ‪ ،‬ﻓﻼ ﻳﺘﻮﺻﻞ ﺑﺎﳊﺮﺍﻡ ﺇﱃ ﺍﻟﻮﺍﺟﺐ ﻭﻻ ﺇﱃ ﺍﳌﺒﺎﺡ‪ .‬ﻭﺍﻟﻮﺳﻴﻠﺔ ﺍﻟﺴﻴﺎﺳﻴﺔ ﻻ‬
‫ﳚﻮﺯ ﺃﻥ ﺗﻨﺎﻗﺾ ﻃﺮﻳﻘﺔ ﺍﻟﺴﻴﺎﺳﺔ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ١٨٤‬ﺍﳌﻨﺎﻭﺭﺍﺕ ﺍﻟﺴﻴﺎﺳﻴﺔ ﺿﺮﻭﺭﻳﺔ ﰲ ﺍﻟﺴﻴﺎﺳﺔ ﺍﳋﺎﺭﺟﻴـﺔ‪،‬‬
‫ﻭﺍﻟﻘﻮﺓ ﻓﻴﻬﺎ ﺗﻜﻤﻦ ﰲ ﺇﻋﻼﻥ ﺍﻷﻋﻤﺎﻝ ﻭﺇﺧﻔﺎﺀ ﺍﻷﻫﺪﺍﻑ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ١٨٥‬ﺍﳉﺮﺃﺓ ﰲ ﻛﺸﻒ ﺟﺮﺍﺋﻢ ﺍﻟـﺪﻭﻝ‪ ،‬ﻭﺑﻴـﺎﻥ ﺧﻄـﺮ‬
‫ﺍﻟﺴﻴﺎﺳﺎﺕ ﺍﻟﺰﺍﺋﻔﺔ‪ ،‬ﻭﻓﻀﺢ ﺍﳌﺆﺍﻣﺮﺍﺕ ﺍﳋﺒﻴﺜﺔ‪ ،‬ﻭﲢﻄﻴﻢ ﺍﻟﺸﺨﺼﻴﺎﺕ ﺍﳌـﻀﻠﻠﺔ‪،‬‬
‫ﻫﻮ ﻣﻦ ﺃﻫﻢ ﺍﻷﺳﺎﻟﻴﺐ ﺍﻟﺴﻴﺎﺳﻴﺔ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ١٨٦‬ﻳﻌﺘﱪ ﺇﻇﻬﺎﺭ ﻋﻈﻤﺔ ﺍﻷﻓﻜﺎﺭ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺭﻋـﺎﻳـﺔ‬
‫ﺷـﺆﻭﻥ ﺍﻷﻓـﺮﺍﺩ ﻭﺍﻷﻣـﻢ ﻭﺍﻟـﺪﻭﻝ ﻣـﻦ ﺃﻋـﻈـﻢ ﺍﻟﻄﺮﻕ ﺍﻟﺴﻴﺎﺳﻴﺔ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ١٨٧‬ﺍﻟﻘﻀﻴﺔ ﺍﻟﺴﻴﺎﺳﻴﺔ ﻟﻸﻣﺔ ﻫﻲ ﺍﻹﺳﻼﻡ ﰲ ﻗﻮﺓ ﺷﺨـﺼﻴﺔ‬
‫ﺩﻭﻟﺘﻪ‪ ،‬ﻭﺇﺣﺴﺎﻥ ﺗﻄﺒﻴﻖ ﺃﺣﻜﺎﻣﻪ‪ ،‬ﻭﺍﻟﺪﺃﺏ ﻋﻠﻰ ﲪﻞ ﺩﻋﻮﺗﻪ ﺇﱃ ﺍﻟﻌﺎﱂ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ١٨٨‬ﲪﻞ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﻫﻮ ﺍﶈﻮﺭ ﺍﻟﺬﻱ ﺗﺪﻭﺭ ﺣﻮﻟـﻪ‬

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 ‫ﺍﻟﺴﻴﺎﺳﺔ ﺍﳋﺎﺭﺟﻴﺔ‪ ،‬ﻭﻋﻠﻰ ﺃﺳﺎﺳﻬﺎ ﺗﺒﲎ ﻋﻼﻗﺔ ﺍﻟﺪﻭﻟﺔ ﲜﻤﻴﻊ ﺍﻟﺪﻭﻝ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ١٨٩‬ﻋﻼﻗﺔ ﺍﻟﺪﻭﻟﺔ ﺑﻐﲑﻫﺎ ﻣﻦ ﺍﻟﺪﻭﻝ ﺍﻟﻘﺎﺋﻤﺔ ﰲ ﺍﻟﻌﺎﱂ ﺗﻘﻮﻡ‬
‫ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭﺍﺕ ﺃﺭﺑﻌﺔ‪:‬‬
‫ﺃﺣﺪﻫﺎ‪ :‬ﺍﻟﺪﻭﻝ ﺍﻟﻘـﺎﺋـﻤـﺔ ﰲ ﺍﻟﻌـﺎﻟـﻢ ﺍﻹﺳﻼﻣﻲ ﺗﻌﺘﱪ ﻛﺄﻬﻧـﺎ‬
‫ﻗﺎﺋﻤﺔ ﰲ ﺑﻼﺩ ﻭﺍﺣـﺪﺓ‪ .‬ﻓﻼ ﺗﺪﺧـﻞ ﺿـﻤـﻦ ﺍﻟﻌﻼﻗﺎﺕ ﺍﳋﺎﺭﺟﻴـﺔ‪ ،‬ﻭﻻ‬
‫ﺗﻌﺘﱪ ﺍﻟﻌﻼﻗﺎﺕ ﻣﻌﻬﺎ ﻣﻦ ﺍﻟﺴﻴﺎﺳﺔ ﺍﳋﺎﺭﺟﻴﺔ‪ ،‬ﻭﳚﺐ ﺃﻥ ﻳﻌﻤﻞ ﻟﺘﻮﺣﻴﺪﻫﺎ ﻛﻠﻬﺎ‬
‫ﰲ ﺩﻭﻟﺔ ﻭﺍﺣﺪﺓ‪.‬‬
‫ﺛﺎﻧﻴﻬﺎ‪ :‬ﺍﻟﺪﻭﻝ ﺍﻟﱵ ﺑﻴﻨﻨﺎ ﻭﺑﻴﻨﻬﺎ ﻣﻌﺎﻫﺪﺍﺕ ﺍﻗﺘـﺼﺎﺩﻳﺔ‪ ،‬ﺃﻭ ﻣﻌﺎﻫـﺪﺍﺕ‬
‫ﲡﺎﺭﻳﺔ‪ ،‬ﺃﻭ ﻣﻌﺎﻫﺪﺍﺕ ﺣﺴﻦ ﺟﻮﺍﺭ‪ ،‬ﺃﻭ ﻣﻌﺎﻫﺪﺍﺕ ﺛﻘﺎﻓﻴﺔ‪ ،‬ﺗﻌﺎﻣﻞ َﻭ ﹾﻓ َﻖ ﻣﺎ ﺗﻨﺺ‬
‫ﻋﻠﻴﻪ ﺍﳌﻌﺎﻫﺪﺍﺕ‪ .‬ﻭﻟﺮﻋﺎﻳﺎﻫﺎ ﺍﳊﻖ ﰲ ﺩﺧﻮﻝ ﺍﻟﺒﻼﺩ ﺑﺎﳍﻮﻳـﺔ ﺩﻭﻥ ﺣﺎﺟـﺔ ﺇﱃ‬
‫ﺟﻮﺍﺯ ﺳﻔﺮ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﳌﻌﺎﻫﺪﺓ ﺗﻨﺺ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻋﻠﻰ ﺷﺮﻁ ﺍﳌﻌﺎﻣﻠـﺔ ﺑﺎﳌﺜـﻞ‬
‫ﻼ‪ .‬ﻭﺗﻜﻮﻥ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﻭﺍﻟﺘﺠﺎﺭﻳﺔ ﻣﻌﻬﺎ ﳏﺪﻭﺩﺓ ﺑﺄﺷـﻴﺎﺀ ﻣﻌﻴﻨـﺔ‪،‬‬ ‫ﻓﻌ ﹰ‬
‫ﻭﺻﻔﺎﺕ ﻣﻌﻴﻨﺔ ﻋﻠﻰ ﺃﻥ ﺗﻜﻮﻥ ﺿﺮﻭﺭﻳﺔ‪ ،‬ﻭﳑﺎ ﻻ ﻳﺆﺩﻱ ﺇﱃ ﺗﻘﻮﻳﺘﻬﺎ‪.‬‬
‫ﺛﺎﻟﺜﻬﺎ‪ :‬ﺍﻟﺪﻭﻝ ﺍﻟﱵ ﻟﻴﺲ ﺑﻴﻨﻨﺎ ﻭﺑﻴﻨﻬﺎ ﻣﻌﺎﻫﺪﺍﺕ ﻭﺍﻟﺪﻭﻝ ﺍﻻﺳـﺘﻌﻤﺎﺭﻳﺔ‬
‫ﻼ ﻛﺈﻧﻜﻠﺘﺮﺍ ﻭﺃﻣﲑﻛﺎ ﻭﻓﺮﻧﺴﺎ ﻭﺍﻟﺪﻭﻝ ﺍﻟﱵ ﺗﻄﻤﻊ ﰲ ﺑﻼﺩﻧﺎ ﻛﺮﻭﺳﻴﺎ‪ ،‬ﺗﻌﺘﱪ‬ ‫ﻓﻌـ ﹰ‬
‫ﺩﻭ ﹰﻻ ﳏﺎﺭﺑﺔ ﺣﻜﻤﺎﹰ‪ ،‬ﻓﺘﺘﺨﺬ ﲨﻴﻊ ﺍﻻﺣﺘﻴﺎﻃﺎﺕ ﺑﺎﻟﻨﺴﺒﺔ ﳍﺎ ﻭﻻ ﻳﺼﺢ ﺃﻥ ﺗﻨـﺸﺄ‬
‫ﻣﻌﻬﺎ ﺃﻳﺔ ﻋﻼﻗﺎﺕ ﺩﻳﺒﻠﻮﻣﺎﺳﻴﺔ‪ .‬ﻭﻟﺮﻋﺎﻳﺎ ﻫﺬﻩ ﺍﻟﺪﻭﻝ ﺃﻥ ﻳﺪﺧﻠﻮﺍ ﺑﻼﺩﻧﺎ ﻭﻟﻜـﻦ‬
‫ﲜﻮﺍﺯ ﺳﻔﺮ ﻭﺑﺘﺄﺷﲑﺓ ﺧﺎﺻﺔ ﻟﻜﻞ ﻓﺮﺩ ﻭﻟﻜﻞ ﺳﻔﺮﺓ‪ ،‬ﺇﻻ ﺇﺫﺍ ﺃﺻﺒﺤﺖ ﳏﺎﺭﺑـﺔ‬
‫ﻼ‪.‬‬
‫ﻓﻌ ﹰ‬
‫ﻼ ﳚﺐ ﺃﻥ ﺗﺘﺨﺬ ﻣﻌﻬﺎ‬ ‫ﻼ »ﻛﺈﺳﺮﺍﺋﻴﻞ« ﻣﺜ ﹰ‬‫ﺭﺍﺑﻌﻬﺎ‪ :‬ﺍﻟﺪﻭﻝ ﺍﶈـﺎﺭﺑﺔ ﻓﻌ ﹰ‬
‫ﺣﺎﻟﺔ ﺍﳊﺮﺏ ﺃﺳـﺎﺳـﹰﺎ ﻟﻜﺎﻓﺔ ﺍﻟﺘﺼـﺮﻓﺎﺕ ﻭﺗﻌﺎﻣﻞ ﻛﺄﻧﻨﺎ ﻭﺇﻳﺎﻫﺎ ﰲ ﺣـﺮﺏ‬
‫ﻓﻌﻠﻴﺔ ﺳﻮﺍﺀ ﺃﻛﺎﻧﺖ ﺑﻴﻨﻨﺎ ﻭﺑﻴﻨﻬﺎ ﻫﺪﻧﺔ ﺃﻡ ﻻ‪ .‬ﻭﳝﻨﻊ ﲨﻴﻊ ﺭﻋﺎﻳﺎﻫﺎ ﻣﻦ ﺩﺧـﻮﻝ‬

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 ‫ﺍﻟﺒﻼﺩ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ١٩٠‬ﲤﻨﻊ ﻣﻨﻌﹰﺎ ﺑﺎﺗﹰﺎ ﺍﳌﻌﺎﻫﺪﺍﺕ ﺍﻟﻌﺴﻜﺮﻳﺔ‪ ،‬ﻭﻣﺎ ﻫـﻮ ﻣـﻦ‬
‫ﺟﻨﺴﻬﺎ‪ ،‬ﺃﻭ ﻣﻠﺤﻖ ﻬﺑﺎ ﻛﺎﳌﻌﺎﻫﺪﺍﺕ ﺍﻟﺴﻴﺎﺳﻴﺔ‪ ،‬ﻭﺍﺗﻔﺎﻗﻴﺎﺕ ﺗـﺄﺟﲑ ﺍﻟﻘﻮﺍﻋـﺪ‬
‫ﻭﺍﳌﻄﺎﺭﺍﺕ‪ .‬ﻭﳚﻮﺯ ﻋﻘﺪ ﻣﻌﺎﻫﺪﺍﺕ ﺣﺴﻦ ﺟﻮﺍﺭ‪ ،‬ﻭﺍﳌﻌﺎﻫـﺪﺍﺕ ﺍﻻﻗﺘـﺼﺎﺩﻳﺔ‪،‬‬
‫ﻭﺍﻟﺘﺠﺎﺭﻳﺔ‪ ،‬ﻭﺍﳌﺎﻟﻴﺔ‪ ،‬ﻭﺍﻟﺜﻘﺎﻓﻴﺔ‪ ،‬ﻭﻣﻌﺎﻫﺪﺍﺕ ﺍﳍﺪﻧﺔ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ - ١٩١‬ﺍﳌﻨﻈﻤﺎﺕ ﺍﻟﱵ ﺗﻘﻮﻡ ﻋﻠﻰ ﻏﲑ ﺃﺳـﺎﺱ ﺍﻹﺳـﻼﻡ‪ ،‬ﺃﻭ‬
‫ﺗﻄﺒﻴﻖ ﺃﺣﻜﺎﻡ ﻏﲑ ﺃﺣﻜﺎﻡ ﺍﻹﺳﻼﻡ‪ ،‬ﻻ ﳚﻮﺯ ﻟﻠﺪﻭﻟﺔ ﺃﻥ ﺗﺸﺘﺮﻙ ﻓﻴﻬﺎ‪ ،‬ﻭﺫﻟـﻚ‬
‫ﻛﺎﳌﻨﻈﻤﺎﺕ ﺍﻟﺪﻭﻟﻴﺔ ﻣﺜﻞ ﻫﻴﺌﺔ ﺍﻷﻣﻢ‪ ،‬ﻭﳏﻜﻤﺔ ﺍﻟﻌﺪﻝ ﺍﻟﺪﻭﻟﻴﺔ‪ ،‬ﻭﺻﻨﺪﻭﻕ ﺍﻟﻨﻘﺪ‬
‫ﺍﻟﺪﻭﱄ‪ ،‬ﻭﺍﻟﺒﻨﻚ ﺍﻟﺪﻭﱄ‪ .‬ﻭﻛﺎﳌﻨﻈﻤﺎﺕ ﺍﻹﻗﻠﻴﻤﻴﺔ ﻣﺜﻞ ﺍﳉﺎﻣﻌﺔ ﺍﻟﻌﺮﺑﻴﺔ‪.‬‬

‫‪١٣٤‬‬
 ‫ﻕ ﰲ ﺍ ِﻹ ْﺳـﻼ ﹺﻡ‬
‫ﺍ َﻷ ْﺧـﻼ ُ‬

‫ﺤ ﱠﻤ ٍﺪ ﺻَـﻠﱠﻰ‬ ‫ﷲ َﻋﻠﹶﻰ َﺳﱢﻴﺪِﻧﺎ ﻣُ َ‬ ‫ﻑ ﺍ ِﻹﺳْﻼ ُﻡ ﺑﹶﺄﻧﱠ ُﻪ ﺍﻟﺪِﻳ ُﻦ ﺍﱠﻟﺬِﻱ ﺃﹶﻧ َﺰﹶﻟﻪُ ﺍ ُ‬ ‫ﻋُ ﱢﺮ َ‬
‫ﺴﻪِ‪ ،‬ﻭﺑ َﻐْﻴﺮﹺﻩ ﻣِﻦ‬ ‫ﺍﷲ َﻋﹶﻠْﻴ ِﻪ ﻭ َﻋﻠﹶﻰ ﺁﻟ ِﻪ ﻭ َﺳﱠﻠﻢَ‪ ،‬ﻟَﺘْﻨﻈِﻴ ﹺﻢ ﻋَﻼﹶﻗ ِﺔ ﺍ ِﻹْﻧﺴَﺎ ِﻥ ﲞَﺎِﻟ ِﻘﻪِ‪ ،‬ﻭﺑﻨ ﹾﻔ ِ‬
‫ﺸﻤُﻞﹸ ﺍﻟﻌﻘﺎﺋ َﺪ ﻭﺍﻟﻌﺒـﺎﺩﺍﺕِ‪ ،‬ﻭﻋَﻼﻗﹶـﺔﹸ‬ ‫ﺑﲏ ﺍ ِﻹْﻧﺴَﺎ ِﻥ‪ .‬ﻭﻋَﻼﹶﻗﺔﹸ ﺍ ِﻹْﻧﺴَﺎ ِﻥ ﲞَﺎِﻟ ِﻘ ِﻪ َﺗ ْ‬
‫ﺕ‪ ،‬ﻭﻋَﻼﹶﻗﺘُﻪُ ﺑ َﻐْﻴ ﹺﺮ ِﻩ ﻣِﻦ‬ ‫ﺕ ﻭﺍﳌﻠﺒﻮﺳﺎ ِ‬ ‫ﻕ ﻭﺍﳌﻄﻌﻮﻣﺎ ِ‬ ‫ﺸﻤُﻞﹸ ﺍ َﻷﺧْﻼ َ‬ ‫ﺴ ِﻪ َﺗ ْ‬
‫ﺍ ِﻹْﻧﺴَﺎ ِﻥ ﺑﻨﻔ ِ‬
‫ﺕ‪.‬‬‫ﺕ ﻭﺍﻟﻌﻘﻮﺑﺎ ِ‬ ‫ﺸﻤُﻞﹸ ﺍﳌﻌﺎﻣﻼ ِ‬ ‫ﺑﲏ ﺍ ِﻹْﻧﺴَﺎ ِﻥ َﺗ ْ‬
‫ﻛـﻼ ﻻ‬
‫ًّ‬ ‫ﻺﻧْـﺴَﺎ ِﻥ‬ ‫ﻭﺍ ِﻹﺳْﻼ ُﻡ ﻳُﻌﺎِﻟ ُﺞ ﻣﺸﺎﻛ ﹶﻞ ﺍ ِﻹْﻧﺴَﺎ ِﻥ ﻛﹸﻠﱠﻬَﺎ‪ ،‬ﻭﻳَﻨ ﹸﻈ ُﺮ ﻟ ِ‬
‫ﺱ‬
‫ﻚ ﻳﻌﺎِﻟ ُﺞ ﻣﺸﺎ ِﻛﹶﻠﻪُ ﺑ ﹶﻄﺮﹺﻳ ﹶﻘ ٍﺔ ﻭﺍﺣﺪﺓٍ‪ ،‬ﻭﹶﻗ ْﺪ ﺑَﲎ ﹺﻧﻈﹶﺎ َﻣﻪُ َﻋﻠﹶﻰ ﹶﺃﺳَـﺎ ﹴ‬ ‫ﺠ ﱠﺰﺃﹸ‪ ،‬ﻭﻟ ﹶﺬِﻟ َ‬
‫َﻳَﺘ َ‬
‫ﺱ ﺣَـﻀَﺎ َﺭِﺗﻪِ‪ ،‬ﻭﻫـﻲ‬ ‫ﺖ ﺍﻟﻨَﺎ ِﺣَﻴﺔﹸ ﺍﻟﺮُﻭﺣﻴﱠ ﹸﺔ ِﻫ َﻲ ﹶﺃﺳَﺎ َ‬‫ﺭُﻭﺣﻲﱟ‪ ،‬ﻫُ َﻮ ﺍﻟ َﻌﻘِﻴ َﺪﺓﹸ‪ ،‬ﻓ ﹶﻜﺎَﻧ ِ‬
‫ﺱ ﺷَﺮﻳﻌِﺘ ِﻪ‪.‬‬
‫ﺱ ﺩﻭﹶﻟِﺘﻪِ‪ ،‬ﻭﻫﻲ ﹶﺃﺳَﺎ َ‬ ‫ﹶﺃﺳَﺎ َ‬
‫ﻼ ﺩﻗﻴﻘﺎﹰ‪ ،‬ﻛﺄﹶﻧ ِﻈ َﻤ ِﺔ‬‫ﺖ ﺍﻷَﻧﻈ َﻤ ﹶﺔ ﺗﻔﺼﻴ ﹰ‬ ‫ﺼﹶﻠ ِ‬
‫ﻭ َﻣ َﻊ ﹶﺃﻥﱠ ﺍﻟﺸَﺮﻳﻌ ﹶﺔ ﺍ ِﻹﺳْﻼ ِﻣﱠﻴ ﹶﺔ ﹶﻓ ﱠ‬
‫ﺼﻼﹰ‪،‬‬ ‫ﻕ ﹺﻧﻈﹶﺎﻣـﹰﺎ ُﻣﻔﹶـ ﱠ‬‫ﻸﺧْﻼ ﹺ‬ ‫ﺕ ﻭﺍﻟﻌﻘﻮﺑﺎﺕِ‪ ،‬ﻓﺈﻧﱠﻬﺎ ﹶﻟ ْﻢ ﹶﲡ َﻌ ﹾﻞ ﻟ َ‬ ‫ﺕ ﻭﺍﳌﻌﺎﻣﻼ ِ‬ ‫ﺍﻟﻌﺒﺎﺩﺍ ِ‬
‫ﻕ َﻋﻠﹶﻰ ﺍﻋﺘﺒﺎ ﹺﺭ ﹶﺃﻧﱠﻬﺎ ﹶﺃﻭَﺍ ِﻣﺮُ ﻭﻧـﻮﺍ ٍﻩ ﻣِـ َﻦ ﺍﷲِ‪ ،‬ﺩُﻭ ﹶﻥ‬ ‫ﺖ ﹶﺃ ْﺣﻜﹶﺎ َﻡ ﺍ َﻷﺧْﻼ ﹺ‬
‫ﺠ ْ‬ ‫ﻭﺇﳕﺎ ﻋﺎﹶﻟ َ‬
‫ﺠﺐُ ﺃﹶﻥ ﺗُﻌﻄﹶﻰ ﺟﺎﻧﺒﹰﺎ ﺧﺎﺻﹰﺎ ِﻣ َﻦ ﺍﻟﻌﻨﺎﻳ ِﺔ ﳝﺘـﺎ ُﺯ‬ ‫ﻕ َﻳ ﹺ‬
‫ﺍﻟَﻨ ﹶﻈ ﹺﺮ ﹺﺇﻟﹶﻰ ﺗﻔﺼﻴ ﹺﻞ ﹶﺃﻧﱠﻬﺎ ﹶﺃﺧْﻼ ٌ‬
‫ﻼ ﻣِﻦ ﹶﻏﻴْﺮﻫﺎ‪َ ،‬ﻭﹶﻟ ْﻢ‬ ‫َﻋﻠﹶﻰ ﹶﻏْﻴ ﹺﺮﻩِ‪َ ،‬ﺑ ﹾﻞ ِﻫ َﻲ ﻣِﻦ َﺣْﻴﺚﹸ ﺗﻔﺼﻴ ﹸﻞ ﺍ َﻷ ْﺣﻜﹶﺎﻡﹺ‪ ،‬ﹶﺃﹶﻗﻞﱡ ﺗﻔﺼﻴ ﹰ‬
‫ﺐ ﺍﻟﻔﻘ ِﻪ ﺍﱠﻟﺘِﻲ ﲢﻮﻱ ﺍ َﻷ ْﺣﻜﹶـﺎ َﻡ‬ ‫ﺠﺪُ ﰲ ﻛﹸﺘُ ﹺ‬ ‫ﺠ َﻌ ﹾﻞ ﳍﺎ ﰲ ﺍﻟ ِﻔ ﹾﻘ ِﻪ ﺑﺎﺑﹰﺎ ﺧﺎﺻﺎﹰ‪ ،‬ﻓﻼ َﻧ ﹺ‬ ‫َﺗ ْ‬
‫‪١٣٥‬‬
 ‫ﻕ‪َ .‬ﻭﻟﹶـ ْﻢ ُﻳﻌْـ َﻦ ﺍﻟﻔﻘﻬـﺎ ُﺀ‬ ‫ﺏ ﺍ َﻷﺧْــﻼ ﹺ‬ ‫ﺴـﻤﱠﻰ ﺑـﺎ َ‬ ‫ﺸـﺮْﻋّﻴـ ﹶﺔ ﺑﺎﺑﹰﺎ ﻳُـ َ‬ ‫ﺍﻟ َ‬
‫ﺠـَﺘـﻬﹺﺪﻭ ﹶﻥ ﰲ ﹶﺃ ْﻣـ ﹺﺮ‬ ‫ﻭﺍ ﹸﳌ ْ‬
‫ﻁ‪.‬‬‫ﺚ ﻭﺍﻻﺳﺘﻨﺒﺎ ِ‬ ‫ﺍ َﻷ ْﺣﻜﹶﺎ ﹺﻡ ﺍﳋﹸﻠﹸ ِﻘﱠﻴ ِﺔ ﺑﺎﻟﺒﺤ ِ‬
‫ﻕ ﻻ ﺗﺆﺛﱢ ُﺮ ﰲ ِﻗﻴَﺎ ﹺﻡ ﺍﺠﻤﻟﺘﻤ ﹺﻊ ﹺﺑﺤَﺎﻝﹴ‪َ ،‬ﻷﻥﱠ ﺍﺠﻤﻟﺘﻤ َﻊ َﻳﻘﹸﻮ ُﻡ َﻋﻠﹶﻰ‬ ‫ﻭﺍ َﻷﺧْﻼ ُ‬
‫ﳋﹸﻠ ُﻖ ﻓﻼ ُﻳ َﺆﺛﱢ ُﺮ ﰲ ِﻗﻴَﺎ ﹺﻡ‬ ‫ﳊﻴَﺎﺓِ‪ ،‬ﻭﺗﺆﺛﱢ ُﺮ ﻓِﻴ ِﻪ ﺍﳌﺸﺎﻋ ُﺮ ﻭﺍ َﻷ ﹾﻓﻜﹶﺎﺭُ‪ ،‬ﻭﹶﺃﻣﱠﺎ ﺍ ﹸ‬ ‫ﺃﹶﻧﻈﻤ ِﺔ ﺍ ﹶ‬
‫ﻑ ﺍﻟﻌﺎ ﱡﻡ ﺍﻟﻨﺎﺟ ُﻢ َﻋ ﹺﻦ‬ ‫ﺍﺠﻤﻟﺘﻤﻊﹺ‪ ،‬ﻭﻻ ﰲ ﹺﺭِﻗﱢﻴ ِﻪ ﹶﺃ ْﻭ ﺍﳓﻄﺎ ِﻃﻪِ‪ ،‬ﺑَﻞ ﺍﳌﺆﺛ ُﺮ ﻫُ َﻮ ﺍﻟﻌﺮ ُ‬
‫ﳋﹸﻠﻖُ‪ ،‬ﻭﺇﳕﺎ ِﻫ َﻲ ﺍﻷَﻧﻈﻤ ﹸﺔ ﺍﱠﻟﺘِﻲ‬ ‫ﺲﺍﹸ‬ ‫ﳊﻴَﺎﺓِ‪ ،‬ﻭﺍﳌﹸﺴﻴﱢ ُﺮ ﻟﻠﻤﺠﺘﻤ ﹺﻊ ﹶﻟْﻴ َ‬ ‫ﺍ ﹶﳌﻔﹶﺎﻫِﻴ ﹺﻢ َﻋ ﹺﻦ ﺍ ﹶ‬
‫ﺱ ﻭﺍﳋﹸﻠ ُﻖ ﺫﺍُﺗ ُﻪ ﻧﺎ ﹺﺟ ٌﻢ َﻋ ﹺﻦ‬ ‫ُﺗ ﹶﻄﺒﱠ ُﻖ ﻓِﻴﻪِ‪ ،‬ﻭﺍ َﻷ ﹾﻓﻜﹶﺎ ُﺭ ﻭﺍﳌﺸﺎ ِﻋ ُﺮ ﺍﱠﻟﺘِﻲ َﳛ ِﻤﻠﹸﻬﺎ ﺍﻟﻨﺎ ُ‬
‫ﺍ َﻷ ﹾﻓﻜﹶﺎ ﹺﺭ ﻭﺍﳌﺸﺎﻋ ﹺﺮ ﻭﻧﺘﻴﺠ ﹲﺔ ﻟَﺘ ﹾﻄﺒﹺﻴ ﹺﻖ ﺍﻟﹺﻨﻈﹶﺎ ﹺﻡ‪.‬‬
‫ﻕ ﰲ ﺍﺠﻤﻟﺘﻤـﻊﹺ‪،‬‬ ‫ﺤ َﻤ ﹶﻞ ﺍﻟ َﺪ ْﻋ َﻮﺓﹸ ﹺﺇﻟﹶﻰ ﺍ َﻷﺧْﻼ ﹺ‬‫ﻚ ﻓﻼ َﻳﺠُﻮ ُﺯ ﺃﹶﻥ ﺗُ ْ‬ ‫ﻭ َﻋﻠﹶﻰ ﹶﺫِﻟ َ‬
‫ﻕ ﻧﺘـﺎﺋـ ُﺞ َﻷﻭَﺍ ِﻣـ ﹺﺮ ﺍﷲِ‪ ،‬ﻓﻬ َﻲ ﺗﺄﰐ ﻣِـ َﻦ ﺍﻟ َﺪﻋْــ َﻮ ِﺓ ﹺﺇﻟﹶـﻰ‬ ‫َﻷﻥﱠ ﺍ َﻷ ْﺧـﻼ َ‬
‫ﺍﻟ َﻌـ ِﻘـﻴـ َﺪﺓِ‪ ،‬ﻭﺇﱃ َﺗ ﹾﻄﺒﹺﻴ ﹺﻖ ﺍ ِﻹ ْﺳـﻼ ﹺﻡ ﺑﺼﻔ ٍﺔ ﻋَﺎ ﱠﻣ ٍﺔ‪ .‬ﻭ َﻷﻥﱠ ﰲ ﺍﻟـ َﺪ ْﻋ َﻮ ِﺓ ﹺﺇﻟﹶـﻰ‬
‫ﺱ َﻋ ﹺﻦ ﺗَﻔ ﱡﻬ ﹺﻢ ﺣَﻘﻴﻘ ِﺔ‬ ‫ﳊﻴَﺎﺓِ‪ ،‬ﻭﺇﺑﻌﺎﺩﹰﺍ ﻟﻠﻨﺎ ﹺ‬ ‫ﻕ ﻗﻠﺒﹰﺎ ﻟﻠ َﻤﻔﹶﺎﻫِﻴ ﹺﻢ ﺍ ِﻹﺳْﻼ ِﻣﱠﻴ ِﺔ َﻋ ﹺﻦ ﺍ ﹶ‬ ‫ﺍ َﻷﺧْﻼ ﹺ‬
‫ﺍﺠﻤﻟﺘﻤ ﹺﻊ ﻭﻣُﻘﻮﱢﻣﺎِﺗﻪِ‪ ،‬ﻭﲣﺪﻳﺮﹰﺍ ﹶﻟ ُﻬ ْﻢ ﺑﺎﻟﻔﻀﺎِﺋ ﹺﻞ ﺍﻟﻔﺮﺩﻳ ِﺔ ُﻳ َﺆﺩﱢﻱ ﹺﺇﻟﹶـﻰ ﺍﻟ َﻐ ﹾﻔﻠﹶـ ِﺔ ﻋَـ ﹺﻦ‬
‫ﳊﻴَﺎ ِﺓ‪.‬‬‫ﺍﻟﻮﺳﺎِﺋ ﹺﻞ ﺍﳊﹶﻘﻴﻘِﻴ ِﺔ ﻟﺮُﻗ ﱢﻲ ﺍ ﹶ‬
‫ﺠ َﻌ ﹶﻞ ﺍﻟ َﺪ ْﻋ َﻮﺓﹸ ﺍ ِﻹﺳْﻼ ِﻣﻴﱠ ﹸﺔ َﺩ ْﻋ َﻮ ﹰﺓ ﹺﺇﻟﹶﻰ‬ ‫ﻭﳍﺬﺍ ﻛﹶﺎ ﹶﻥ ﻣِﻦ ﺍﳋ ﹶﻄ ﹺﺮ ﺃﹶﻥ ﺗُ ْ‬
‫ﺍ َﻷﺧْﻼﻕﹺ‪َ ،‬ﻷﻧﱠﻬﺎ ﺗﻮ ِﻫﻢُ ﹶﺃﻥﱠ ﺍﻟ َﺪ ْﻋ َﻮ ﹶﺓ ﺍ ِﻹﺳْﻼ ِﻣﱠﻴ ﹶﺔ َﺩ ْﻋ َﻮ ﹲﺓ ُﺧﹸﻠ ِﻘﱠﻴﺔﹲ‪ ،‬ﻭَﺗ ﹾﻄ ِﻤﺲُ ﺍﻟﺼُﻮ َﺭ ﹶﺓ‬
‫ﺼ ﹺﺮﻓﹸﻬُ ْﻢ َﻋ ﹺﻦ ﺍﻟ ﹶﻄﺮﹺﻳ ﹶﻘ ِﺔ‬
‫ﺱ ﹶﻟﻪُ‪ ،‬ﻭَﺗ ْ‬ ‫ﺍﻟ ِﻔﻜﹾﺮﱠﻳ ﹶﺔ َﻋ ﹺﻦ ﺍ ِﻹﺳْﻼﻡﹺ‪ ،‬ﻭَﺗﺤُﻮُﻝﹸ ﺩُﻭ ﹶﻥ ﹶﻓ ْﻬ ﹺﻢ ﺍﻟﻨﺎ ﹺ‬
‫ﺸﺮّﻳﻌ ﹸﺔ‬ ‫ﺍﻟﻮﺣﻴﺪ ِﺓ ﺍﱠﻟﺘِﻲ ﺗﺆﺩّﻱ ﹺﺇﻟﹶﻰ َﺗ ﹾﻄﺒﹺﻴ ِﻘ ِﻪ ﻭﻫ َﻲ ِﻗﻴَﺎ ُﻡ ﺍﻟ َﺪ ْﻭﹶﻟ ِﺔ ﺍ ِﻹﺳْﻼ ِﻣﱠﻴ ِﺔ‪ .‬ﻭﺍﻟ َ‬
‫ﺸﺮْﻋّﻴ ِﺔ ﺍﳌَﺘ َﻌﱢﻠ ﹶﻘ ِﺔ‬
‫ﺴ ِﻪ ﺑﺎ َﻷ ْﺣﻜﹶﺎ ﹺﻡ ﺍﻟ َ‬ ‫ﺖ ﻋَﻼﹶﻗ ﹶﺔ ﺍ ِﻹْﻧﺴَﺎ ِﻥ ﺑﻨﻔ ِ‬ ‫ﲔ ﻋﺎﻟﹶﺠ ْ‬ ‫ﺍ ِﻹﺳْﻼ ِﻣﻴﱠ ﹸﺔ ِﺣ َ‬
‫ﺕ ﻭﺍﳌﻌﺎﻣﻼﺕِ‪ ،‬ﻭﺇﻧﱠﻤﺎ‬ ‫ﻚ ﹺﻧﻈﹶﺎﻣﹰﺎ ﻛﺎﻟﻌﺒﺎﺩﺍ ِ‬ ‫ﺠ َﻌ ﹾﻞ ﹶﺫِﻟ َ‬ ‫ﳋﻠﹸﻘﻴﺔِ‪ ،‬ﹶﻟ ْﻢ َﺗ ْ‬ ‫ﺕ ﺍﹸ‬ ‫ﺑﺎﻟﺼﱢﻔﺎ ِ‬

‫‪١٣٦‬‬
‫ﺶ‬‫ﻕ ﻭﺍ َﻷﻣَﺎﻧ ِﺔ ﻭ َﻋ َﺪ ﹺﻡ ﺍﻟ ِﻐ ﱢ‬ ‫ﷲ ﹺﺑﻬَﺎ‪ ،‬ﻛﺎﻟﺼﺪ ﹺ‬ ‫ﺖ ﻓِﻴﻬﺎ ﺗَﺤﻘﻴ َﻖ ِﻗَﻴ ﹴﻢ ﻣﻌﻴﻨﺔٍ‪ ،‬ﹶﺃ َﻣ َﺮ ﺍ ُ‬ ‫ﺭﺍ َﻋ ْ‬
‫ﷲ ﺗﻌﺎﱃ ﺑﺎﻟﻘِﻴﻤ ِﺔ‬ ‫ﺤﺼُﻞﹸ ِﻣ ْﻦ َﺷﻲﹴﺀ ﻭﺍﺣ ٍﺪ ﻫُ َﻮ ﺍ َﻷ ْﻣﺮُ ِﻣ َﻦ ﺍ ِ‬ ‫ﺴﺪِ‪ ،‬ﻓﻬﻲ َﺗ ْ‬ ‫ﳊَ‬ ‫ﻭﺍ ﹶ‬
‫ﺠﺐُ ﹶﺃ ﹾﻥ ﺗُﺮﺍﻋَﻰ‬ ‫ﷲ ﺑﻪِ‪ ،‬ﻓَﻴ ﹺ‬ ‫ﳋﻠﹸﻘﻴﺔِ‪ ،‬ﻛﺎﳌﻜﺎ ﹺﺭ ﹺﻡ ﻭﺍﻟﻔﻀﺎِﺋ ﹺﻞ‪ .‬ﻓﺎﻷَﻣﺎﻧ ﹸﺔ ُﺧﹸﻠ ٌﻖ ﺃﹶﻣ َﺮ ﺍ ُ‬ ‫ﺍﹸ‬
‫ﺴﻤﱠﻰ‬ ‫ﳋﻠﹸﻘﻴ ﹸﺔ ﻭُﺗ ُ‬‫ﺤﻘﱠﻖُ ﹺﺑﻬَﺎ ﺍﻟ ِﻘَﻴ َﻤﺔﹸ ﺍ ﹸ‬ ‫ﻚ ﺗﺘ َ‬ ‫ﲔ ﺍﻟ ِﻘﻴَﺎ ﹺﻡ ﹺﺑﻬَﺎ‪ ،‬ﻭﻟ ﹶﺬِﻟ َ‬‫ﳋﻠﹸﻘﻴ ﹸﺔ ِﺣ َ‬ ‫ﻗِﻴﻤﺘُﻬﺎ ﺍ ﹸ‬
‫ﺕ ﻣِﻦ ﻧَﺘﺎﺋ ﹺﺞ ﺍ َﻷ ْﻋﻤَﺎ ﹺﻝ ﻛﺎﻟ ِﻌﻔﱠ ِﺔ ﺍﻟﻨﺎﲡ ِﺔ َﻋ ﹺﻦ‬ ‫ﹶﺃﺧْﻼﻗﹰﺎ‪ .‬ﻭﹶﺃﻣﱠﺎ ﺣُﺼﻮ ﹸﻝ َﻫ ِﺬ ِﻩ ﺍﻟﺼﻔﺎ ِ‬
‫ﻕ‬‫ﺕ ﻛﺎﻟﺼﱢﺪ ﹺ‬ ‫ﺏ ﻣﺮﺍﻋﺎﺗِﻬﺎ ِﻋْﻨ َﺪ ﺍﻟ ِﻘﻴَﺎ ﹺﻡ ﺑﺎﳌﻌﺎﻣﻼ ِ‬ ‫ﺍﻟﺼَﻼﺓِ‪ ،‬ﹶﺃ ْﻭ ﺣﺼُﻮﻟﹸﻬﺎ ﻣِﻦ ﻭﺟُﻮ ﹺ‬
‫ﺤﺼُﻞﹸ ﻓِﻴ ِﻪ ﻗِﻴ ُﻤ ﹲﺔ ُﺧﻠﹸﻘﻴﺔﹲ‪َ ،‬ﻷﻧﱠﻬﺎ ﹶﻟ ْﻢ ﺗﻜ ْﻦ ﻣﻘﺼﻮﺩ ﹰﺓ ﻣِﻦ ﺍﻟ ِﻘﻴَﺎ ﹺﻡ‬ ‫ﰲ ﺍﻟﺒﻴ ﹺﻊ‪ ،‬ﻓﻼ َﺗ ْ‬
‫ﺏ‬‫ﺻﹶﻠﺔﹸ ﻣِﻦ ﻧﺘﺎِﺋ ﹺﺞ ﺍ َﻷ ْﻋﻤَﺎﻝﹺ‪ ،‬ﻭﻣﻦ ﻭﺟﻮ ﹺ‬ ‫ﺕ ﺍﳊﺎ ِ‬ ‫ﺖ َﻫ ِﺬ ِﻩ ﺍﻟﺼﻔﺎ ُ‬ ‫ﺑﺎﻟ َﻌ َﻤﻞﹺ‪َ ،‬ﺑ ﹾﻞ ﻛﹶﺎَﻧ ْ‬
‫ﺕ‪ .‬ﻓﺈ ﱠﻥ‬ ‫ﲔ َﻳﻘﹸﻮ ُﻡ ﺑﺎﳌﻌﺎﻣﻼ ِ‬ ‫ﲔ ﻳﻌُﺒ ُﺪ ﺍﷲَ‪ ،‬ﻭ ِﺣ َ‬ ‫ﺕ ُﺧﹸﻠ ِﻘﱠﻴ ﹰﺔ ﻟﻠﻤﺆ ِﻣ ﹺﻦ ِﺣ َ‬‫ﺍﳌﺮﺍﻋﺎﺓِ‪ ،‬ﺻﻔﺎ ٍ‬
‫ﺼ ِﺪ ﺍﻟﺜﺎﱐ‬ ‫ﺍﳌﺆﻣ َﻦ َﺣﻘﱠ َﻖ ﺑﺎﻟﻘﺼ ِﺪ ﺍﻷﻭ ﹺﻝ ﺍﻟ ِﻘﻴَﻤ ﹶﺔ ﺍﻟﺮُﻭﺣﱠﻴ ﹶﺔ ﻣِﻦ ﺍﻟﺼَﻼ ِﺓ ﻭ َﺣﻘﹼﻖ ﺑﺎﻟ ﹶﻘ ْ‬
‫ﺕ ﺍﳋﻠﻘﻴ ِﺔ‪.‬‬ ‫ﺖ ﺑﺎﻟﺼﻔﺎ ِ‬ ‫ﺲ ﺍﻟﻮﻗ ِ‬ ‫ﻒ ﰲ ﻧﻔ ﹺ‬ ‫ﺼ َ‬ ‫ﺍﻟﻘِﻴﻤ ﹶﺔ ﺍﳌﹶﺎ ﱢﺩﱠﻳ ﹶﺔ ﻣِﻦ ﺍﻟﺘﺠﺎﺭﺓِ‪ ،‬ﻭﺍﱠﺗ َ‬
‫ﻑ ﹺﺑﻬَﺎ ُﺧﻠﹸﻘﹰﺎ ﺣﺴﻨﹰﺎ ﻭﺍﱠﻟﺘِﻲ‬ ‫ﺕ ﺍﱠﻟﺘِﻲ ﻳُﻌَﺘَﺒﺮُ ﺍﻻﺗﱢﺼﺎ ُ‬ ‫ﻉ ﺍﻟﺼﻔﺎ ِ‬ ‫ﺸ ْﺮ ُ‬‫ﻭﻗﺪ َﺑﱠﻴ َﻦ ﺍﻟ َ‬
‫ﺴ ﹺﻦ ِﻣْﻨﻬَﺎ ﻭﻬﻧﻰ َﻋ ﹺﻦ ﺍﻟـﺴﻴﱢﺊ‪:‬‬ ‫ﳊَ‬ ‫ﺚ َﻋﻠﹶﻰ ﺍ ﹶ‬ ‫ﻑ ﹺﺑﻬَﺎ ُﺧﻠﹸﻘﹰﺎ َﺳﻴﱢﺌﺎﹰ‪ ،‬ﻓﺤ ﱠ‬ ‫ﻳﻌَﺘَﺒﺮُ ﺍﻻﺗﱢﺼﺎ ُ‬
‫ﺣﺚ َﻋﻠﹶﻰ ﺍﻟﺼﺪﻕﹺ‪ ،‬ﻭﺍ َﻷﻣَﺎﻧﺔِ‪ ،‬ﻭﻃﻼﹶﻗ ِﺔ ﺍﻟﻮﺟﻪِ‪ ،‬ﻭﺍﳊﻴﺎﺀِ‪ ،‬ﻭﹺﺑ ﱢﺮ ﺍﻟﻮﺍﻟﺪِﻳﻦ‪ ،‬ﻭﺻِـﹶﻠ ِﺔ‬
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‫ﺐ ﺍﳌﺮ ُﺀ ﻷَﺧﻴ ِﻪ ﻣـﺎ ُﻳﺤِـ ﱡ‬ ‫ﺤـ ﱠ‬ ‫ﺍﻟ ﱠﺮ ِﺣ ﹺﻢ‪ ،‬ﻭﺗﻔـﺮﻳـ ﹺﺞ ﺍﻟ ﹸﻜـﺮَُﺑـﺎﺕِ‪ ،‬ﻭﺃﹶﻥ ﻳُ ِ‬
‫ﷲ‪ .‬ﻭﻬﻧﻰ ﻋَﻦ ﺃﺿﺪﺍﺩِﻫﺎ‬ ‫ﻉ ﹶﺃﻭَﺍ ِﻣ ﹺﺮ ﺍ ِ‬
‫ﻚ ﻭﻣﺜﹶﻠﻪُ َﺣﺜﱠﹰﺎ َﻋﻠﹶﻰ ﺍﱢﺗﺒَﺎ ﹺ‬‫ﺴﻪِ‪ ،‬ﻭﺍﻋَﺘَﺒ َﺮ ﻛ ﱠﻞ ﹶﺫِﻟ َ‬ ‫ﻟﻨﻔ ِ‬
‫ﻚ ﻭﻣﺜﹶﻠﻪُ ﻬﻧﻴﹰﺎ ﻋﻤﱠـﺎ‬ ‫ﺴ ِﺪ ﻭﺍﻟ ﹸﻔﺠُﻮ ﹺﺭ ﻭﺃﻣﺜﺎﻟِﻬﺎ‪ ،‬ﻭﺍﻋَﺘَﺒ َﺮ ﹶﺫِﻟ َ‬ ‫ﳊَ‬ ‫ﺏ ﻭﺍﳋﻴﺎﻧ ِﺔ ﻭﺍ ﹶ‬ ‫ﻛﺎﻟ ﹶﻜ ِﺬ ﹺ‬
‫ﷲ ﻋْﻨ ُﻪ‪.‬‬
‫ﹶﻬﻧﻰ ﺍ ُ‬
‫ﷲ ﻭَﻧﻮَﺍﻫِﻴﻪِ‪ ،‬ﻻ‬ ‫ﺸﺮّﻳﻌﺔِ‪ ،‬ﻭﻗﺴ ٌﻢ ﻣِﻦ ﹶﺃﻭَﺍ ِﻣ ﹺﺮ ﺍ ِ‬ ‫ﻕ ﺟﺰ ٌﺀ ﻣِﻦ َﻫ ِﺬ ِﻩ ﺍﻟ َ‬ ‫ﻭﺍ َﻷﺧْﻼ ُ‬
‫ﺴِﻠ ﹺﻢ ﻟﻴِﺘ ﱠﻢ َﻋ َﻤﻠﹸﻪُ ﺑﺎ ِﻹﺳْﻼﻡﹺ‪ ،‬ﻭَﻳ ﹾﻜﻤُ ﹶﻞ ِﻗﻴَﺎ ُﻣ ُﻪ ﺑـﹶﺄﻭَﺍ ِﻣ ﹺﺮ‬ ‫ﺲ ﺍﳌﹸ ْ‬
‫ُﺑﺪﱠ ِﻣ ْﻦ ﺗَﺤﻘﻴ ِﻘﻬﺎ ﰲ ﻧﻔ ﹺ‬
‫ﷲ‪ .‬ﹶﻏْﻴ َﺮ ﹶﺃﻥﱠ ﺍﻟﻮﺻﻮ ﹶﻝ ﺇﻟﻴﻬﺎ ﰲ ﺍﺠﻤﻟﺘَﻤ ﹺﻊ ﻛﱢﻠ ِﻪ َﻳﻜﹸﻮ ﹸﻥ ﻋَﻦ ﹶﻃﺮﹺﻳ ﹺﻖ ﺇﳚـﺎ ِﺩ ﺍﳌـﺸﺎﻋ ﹺﺮ‬ ‫ﺍِ‬
‫ﳉﻤَﺎ َﻋ ِﺔ ﺗﺘﺤَﻘـﻖُ ﰲ ﺍﻷﻓـﺮﺍ ِﺩ‬ ‫ﺤﻘﻴﻘﻬﺎ ﰲ ﺍ ﹶ‬ ‫ﺍ ِﻹﺳْﻼ ِﻣﱠﻴﺔِ‪ ،‬ﻭﺍ َﻷ ﹾﻓﻜﹶﺎ ﹺﺭ ﺍ ِﻹﺳْﻼ ِﻣﱠﻴﺔِ‪ ،‬ﻭﺑَﺘ ْ‬
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 ‫ﺿَﺮﻭ َﺭﺓﹰ‪ ،‬ﻭَﺑ َﺪ ِﻫﻲﱞ ﹶﺃﻥﱠ ﺍﻟﻮﺻﻮ ﹶﻝ ﺇﻟﻴﻬﺎ ﻻ َﻳﻜﹸﻮ ﹸﻥ ﺑﺎﻟ َﺪ ْﻋ َﻮ ِﺓ ﹺﺇﻟﹶﻰ ﺍ َﻷﺧْـﻼﻕﹺ‪ ،‬ﺑَـ ﹾﻞ‬
‫ﺑﺎﻟ ﹶﻄﺮﹺﻳ ﹺﻖ ﺍﳌﺸﺎ ﹺﺭ ﺇﻟﻴﻬﺎ ﻣِﻦ ﺇﳚﺎ ِﺩ ﺍﳌﺸﺎﻋ ﹺﺮ ﻭﺍ َﻷ ﹾﻓﻜﹶﺎﺭﹺ‪ ،‬ﹶﻏْﻴ َﺮ ﹶﺃﻥﱠ ﺍﻟَﺒ ْﺪ َﺀ ﻳﻘﻀﻲ ﺑﺈﻋﺪﺍ ِﺩ‬
‫ﻛﺘﻠ ٍﺔ ﺑﺎ ِﻹﺳْﻼ ﹺﻡ ﹸﻛﱢﻠﻪِ‪َ ،‬ﻳﻜﹸﻮ ﹸﻥ ﻓِﻴﻬﹺﺎ ﺍﻷﻓﺮﺍ ُﺩ ﻛـﺄﺟﺰﺍ ٍﺀ ﰲ َﺟﻤَﺎﻋَـﺔٍ‪ ،‬ﻻ ﻛـﺄﻓﺮﺍ ٍﺩ‬
‫ﺤﻤِﻠﻮﺍ ﺍﻟ َﺪ ْﻋ َﻮ ﹶﺓ ﺍ ِﻹﺳْﻼ ِﻣﱠﻴ ﹶﺔ ﺍﻟﻜﺎ ِﻣﹶﻠ ﹶﺔ ﰲ ﺍﺠﻤﻟﺘﻤﻊﹺ‪ ،‬ﻓﻴُﻮ ﹺﺟﺪُﻭﺍ ﺍﳌـﺸﺎﻋ َﺮ‬ ‫ﻣﺴﺘﻘﱢﻠﲔَ‪ ،‬ﻟﻴ َ‬
‫ﻕ ﹶﺃﻓﹾﻮﺍﺟـﹰﺎ َﺗﺒَﻌـﹰﺎ‬ ‫ﺱ ﰲ ﺍ َﻷﺧْـﻼ ﹺ‬ ‫ﺍ ِﻹﺳْﻼ ِﻣﱠﻴﺔﹶ‪ ،‬ﻭﺍ َﻷ ﹾﻓﻜﹶﺎ َﺭ ﺍ ِﻹﺳْﻼ ِﻣﱠﻴﺔﹶ‪ ،‬ﻓﻴﺪﺧُ ﹶﻞ ﺍﻟﻨﺎ ُ‬
‫ﺠﻌَـ ﹸﻞ‬ ‫ﻟﺪﺧﻮﻟِﻬ ْﻢ ﰲ ﺍ ِﻹﺳْﻼ ﹺﻡ ﺃﻓﻮﺍﺟﹰﺎ‪ .‬ﻭﻳﻨﺒﻐﻲ ﺃﹶﻥ ﻳُ ﹾﻔ َﻬ َﻢ ﺟﻠﱠﻴﹰﺎ ﹶﺃﻥﱠ ﹶﻗ ْﻮﹶﻟﻨَﺎ ﻫَـﺬﹶﺍ َﻳ ْ‬
‫ﻕ ﻻﺯﻣ ﹰﺔ ﻟﺰﻭﻣﹰﺎ َﺣْﺘ ِﻤﱠﻴﹰﺎ َﻷﻭَﺍ ِﻣ ﹺﺮ ﺍﷲِ‪ ،‬ﻭَﺗ ﹾﻄﺒﹺﻴ ﹺﻖ ﺍ ِﻹﺳْﻼﻡﹺ‪ ،‬ﻭﻳﺆﻛﱢ ُﺪ ﺿَـﺮﻭ َﺭ ﹶﺓ‬ ‫ﺍ َﻷﺧْﻼ َ‬
‫ﺴَﻨ ِﺔ‪.‬‬
‫ﻕ ﺍﳊ َ‬
‫ﺴِﻠ ﹺﻢ ﺑﺎ َﻷﺧْﻼ ﹺ‬ ‫ﻑ ﺍﳌﹸ ْ‬
‫ﺍﺗﱢﺼﺎ ِ‬
‫ﺕ ﺍﱠﻟﺘِﻲ‬ ‫ﷲ ﺗﻌﺎﱃ ﰲ ﻛﺜ ﹴﲑ ﻣِﻦ ﺳُ َﻮ ﹺﺭ ﺍﻟ ﹸﻘﺮْﺁ ِﻥ ﺍﻟﻜﺮ ﹺﱘ ﺍﻟﺼﻔﺎ ِ‬ ‫ﻭﻗﺪ َﺑﱠﻴ َﻦ ﺍ ُ‬
‫ﺕ‬‫ﺠﺐُ ﺃﹶﻥ ﻳﺴﻌﻰ ﺇﻟﻴﻬﺎ‪ .‬ﻭﻫﺬ ِﻩ ﺍﻟﺼﻔﺎ ُ‬ ‫ﻒ ﹺﺑﻬَﺎ ﺍ ِﻹْﻧﺴَﺎ ﹸﻥ‪ ،‬ﻭﺍﱠﻟﺘِﻲ َﻳ ﹺ‬
‫ﺠﺐُ ﺃﹶﻥ ﻳﺘﺼ َ‬ ‫َﻳ ﹺ‬
‫ِﻫ َﻲ ﺍﻟﻌﻘﺎﺋﺪُ‪ ،‬ﻭﺍﻟﻌﺒﺎﺩﺍﺕُ‪ ،‬ﻭﺍﳌﻌﺎﻣﻼﺕُ‪ ،‬ﻭﺍ َﻷﺧْﻼﻕُ‪ ،‬ﻭﻻ ُﺑﺪﱠ ِﻣ ْﻦ ﺃﹶﻥ َﺗ ﹶﻜ ْﻮ ﹶﻥ َﻫ ِﺬ ِﻩ‬
‫ﻊ ﳎﺘﻤﻌﺔﹰ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ ﰲ ﺳﻮﺭﺓ ﻟﻘﻤﺎﻥ‪ß⎯≈yϑø)ä9 tΑ$s% øŒÎ)uρ  :‬‬ ‫ﺕ ﺍﻷﺭﺑ ُ‬ ‫ﺍﻟﺼﻔﺎ ُ‬
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‫‪١٣٨‬‬
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$sΨù=yèô_$#uρ &⎥ã⎫ôãr& nο§è% $sΨÏG≈§ƒÍh‘èŒuρ $uΖÅ_¨uρø—r& ô⎯ÏΒ $sΨs9 ó=yδ $sΨ−/u‘ šχθä9θà)tƒ
$yγŠÏù šχöθ¤)n=ãƒuρ (#ρãy9|¹ $yϑÎ/ sπsùöäóø9$# šχ÷ρu“øgä† y7Íׯ≈s9'ρé& ∩∠⊆∪ $·Β$tΒÎ) š⎥⎫É)−Fßϑù=Ï9

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4 $·Ζ≈|¡ômÎ) È⎦ø⎪t$Ï!¨uθø9$$Î/uρ çν$§ƒÎ) HωÎ) (#ÿρ߉ç7÷ès? ωr& y7š/u‘ 4©|Ós%uρ  :‫ﺗﻌﺎﱃ ﰲ ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ‬
$yϑèδöpκ÷]s? Ÿωuρ 7e∃é& !$yϑçλ°; ≅à)s? Ÿξsù $yϑèδŸξÏ. ÷ρr& !$yϑèδ߉tnr& uy9Å6ø9$# x8y‰ΨÏã £⎯tóè=ö7tƒ $¨ΒÎ)

≅è%uρ Ïπyϑôm§9$# z⎯ÏΒ ÉeΑ—%!$# yy$uΖy_ $yϑßγs9 ôÙÏ÷z$#uρ ∩⊄⊂∪ $VϑƒÍŸ2 Zωöθs% $yϑßγ©9 ≅è%uρ

(#θçΡθä3s? βÎ) 4 ö/ä3Å™θàçΡ ’Îû $yϑÎ/ ÞΟn=÷ær& ö/ä3š/§‘ ∩⊄⊆∪ #[Éó|¹ ’ÏΤ$u‹−/u‘ $yϑx. $yϑßγ÷Ηxqö‘$# Éb>§‘

…çμ¤)xm 4’n1öà)ø9$# #sŒ ÏN#u™uρ ∩⊄∈∪ #Y‘θàxî š⎥⎫Î/¨¨ρF|Ï9 tβ%Ÿ2 …çμ¯ΡÎ*sù t⎦⎫ÅsÏ=≈|¹

tβ¨uθ÷zÎ) (#ûθçΡ%x. t⎦⎪Í‘Éj‹t6ßϑø9$# ¨βÎ) ∩⊄∉∪ #·ƒÉ‹ö7s? ö‘Éj‹t7è? Ÿωuρ È≅‹Î6¡¡9$# t⎦ø⌠$#uρ t⎦⎫Å3ó¡Ïϑø9$#uρ

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١٣٩
4’n<Î) »'s!θè=øótΒ x8y‰tƒ ö≅yèøgrB Ÿωuρ ∩⊄∇∪ #Y‘θÝ¡øŠ¨Β Zωöθs% öΝçλ°; ≅à)sù $yδθã_ös? y7În/§‘ ⎯ÏiΒ

äÝÝ¡ö6tƒ y7−/u‘ ¨βÎ) ∩⊄®∪ #·‘θÝ¡øt¤Χ $YΒθè=tΒ y‰ãèø)tFsù ÅÝó¡t6ø9$# ¨≅ä. $yγôÜÝ¡ö6s? Ÿωuρ y7É)ãΖãã

(#ûθè=çGø)s? Ÿωuρ ∩⊂⊃∪ #[ÅÁt/ #MÎ7yz ⎯ÏνÏŠ$t6ÏèÎ/ tβ%x. …çμ¯ΡÎ) 4 â‘ωø)tƒuρ â™!$t±o„ ⎯yϑÏ9 s−ø—Íh9$#
∩⊂⊇∪ #[Î6x. $Z↔ôܽz tβ%Ÿ2 öΝßγn=÷Fs% ¨βÎ) 4 ö/ä.$§ƒÎ)uρ öΝßγè%ã—ötΡ ß⎯øtªΥ ( 9,≈n=øΒÎ) sπu‹ô±yz öΝä.y‰≈s9÷ρr&

©ÉL©9$# }§ø¨Ζ9$# (#θè=çFø)s? Ÿωuρ ∩⊂⊄∪ Wξ‹Î6y™ u™!$y™uρ Zπt±Ås≈sù tβ%x. …çμ¯ΡÎ) ( #’oΤÍh“9$# (#θç/uø)s? Ÿωuρ

’Íó¡ç„ Ÿξsù $YΖ≈sÜù=ß™ ⎯ÏμÍh‹Ï9uθÏ9 $uΖù=yèy_ ô‰s)sù $YΒθè=øàtΒ Ÿ≅ÏFè% ⎯tΒuρ 3 Èd,ysø9$$Î/ ωÎ) ª!$# tΠ§xm

ß⎯|¡ômr& }‘Ïδ ©ÉL©9$$Î/ ωÎ) ÉΟŠÏKuŠø9$# tΑ$tΒ (#θç/uø)s? Ÿωuρ ∩⊂⊂∪ #Y‘θÝÁΖtΒ tβ%x. …çμ¯ΡÎ) ( È≅÷Fs)ø9$# ’Îpû

(#θèù÷ρr&uρ ∩⊂⊆∪ Zωθä↔ó¡tΒ šχ%x. y‰ôγyèø9$# ¨βÎ) ( ωôγyèø9$$Î/ (#θèù÷ρr&uρ 4 …çν£‰ä©r& xè=ö7tƒ 4©®Lxm
∩⊂∈∪ WξƒÍρù's? ß⎯|¡ômr&uρ Ööyz y7Ï9¨sŒ 4 ËΛ⎧É)tFó¡ßϑø9$# Ĩ$sÜó¡É)ø9$$Î/ (#θçΡΗuρ ÷Λä⎢ù=Ï. #sŒÎ) Ÿ≅ø‹s3ø9$#

tβ%x. y7Íׯ≈s9'ρé& ‘≅ä. yŠ#xσàø9$#uρ u|Çt7ø9$#uρ yìôϑ¡¡9$# ¨βÎ) 4 íΟù=Ïæ ⎯ÏμÎ/ y7s9 }§øŠs9 $tΒ ß#ø)s? Ÿωuρ

⎯s9uρ uÚö‘F{$# s−ÍøƒrB ⎯s9 y7¯ΡÎ) ( $·mutΒ ÇÚö‘F{$# ’Îû Ä·ôϑs? Ÿωuρ ∩⊂∉∪ Zωθä↔ó¡tΒ çμ÷Ψtã

.$\δρãõ3tΒ y7În/u‘ y‰ΖÏã …çμã∞ÍhŠy™ tβ%x. y7Ï9¨sŒ ‘≅ä. ∩⊂∠∪ ZωθèÛ tΑ$t6Ågù:$# xè=ö6s?
ُ‫ﺙ ﻛ ﱞﻞ ِﻣْﻨ َﻬﺎ ﹺﻭ ْﺣ َﺪﹲﺓ ﻛﺎﻣﹶﻠ ﹲﺔ َﺗﻌْـ ﹺﺮﺽ‬ ِ ‫ﺕ ﰲ ﻫ ِﺬ ِﻩ ﺍﻟﺴُ َﻮ ﹺﺭ ﺍﻟﺜﻼ‬ ُ ‫ﻓﻬﺬ ِﻩ ﺍﻵﻳﺎ‬
‫ﺼﱠﻴ ﹶﺔ ﺍ ِﻹﺳْﻼ ِﻣﱠﻴ ﹶﺔ ﰲ ﺫﺍﺗِﻬـﺎ‬ِ‫ﺨ‬ ْ‫ﺸ‬ َ ‫ﺴِﻠ ﹺﻢ ﻭﺗَﺒﱢﻴ ُﻦ ﺍﻟ‬
ْ ‫ ﲡﻠﻮ ﺻُﻮ َﺭ ﹶﺓ ﺍﳌﹸ‬.‫ﺕ ﺍﳌﺨﺘﻠﻔ ﹶﺔ‬ ِ ‫ﺍﻟﺼﻔﺎ‬
‫ ِﻣْﻨﻬَﺎ ﹶﺃ ْﺣﻜﹶﺎ ٌﻡ‬،‫ﷲ ﺗﻌﺎﱃ‬ِ ‫ ﻭﻳُﻼ َﺣﻆﹸ ﻓِﻴﻬﹺﺎ ﹶﺃﻧﱠﻬﺎ ﹶﺃﻭَﺍ ِﻣﺮُ ﻭﻧﻮﺍ ٍﻩ ِﻣ َﻦ ﺍ‬،‫ﺍﳌﺘﻤﻴﺰ ﹶﺓ َﻋ ْﻦ ﹶﻏْﻴ ﹺﺮﻫَﺎ‬
‫ ﻭﹶﺃ ْﺣﻜﹶﺎﻣـﹰﺎ ﺗَﺘ َﻌﻠﱠـ ُﻖ‬،ِ‫ ﹶﻛﻤَﺎ ﹶﺃﻥﱠ ِﻣْﻨﻬَﺎ ﹶﺃ ْﺣﻜﹶﺎﻣﹰﺎ ﺗَﺘ َﻌﻠﱠﻖُ ﺑﺎﻟﻌﺒﺎﺩﺍﺕ‬،ِ‫ﺗَﺘ َﻌﻠﱠﻖُ ﺑﺎﻟ َﻌﻘِﻴ َﺪﺓ‬
‫ﺕ‬ ٍ ‫ﺼ ْﺮ َﻋﻠﹶﻰ ﺻﻔﺎ‬ ِ ‫ ﻭﻳُﻼ َﺣﻆﹸ ﹶﺃﻧﱠﻬﺎ ﹶﻟ ْﻢ ﺗﻘﺘ‬،‫ ﻭﹶﺃ ْﺣﻜﹶﺎﻣﹰﺎ ﺗَﺘ َﻌﻠﱠﻖُ ﺑﺎ َﻷﺧْﻼﻕﹺ‬،ِ‫ﺑﺎﳌﻌﺎﻣﻼﺕ‬
‫ﺖ‬ْ ‫ ﹶﻛﻤَﺎ ﺍﺷـﺘﻤﻠ‬،ِ‫ ﻭﺍﳌﻌﺎﻣﻼﺕ‬،ِ‫ ﻭﺍﻟﻌﺒﺎﺩﺍﺕ‬،ِ‫ﺖ َﻋﻠﹶﻰ ﺍﻟ َﻌﻘِﻴ َﺪﺓ‬ ْ ‫ ﺑَﻞ ﺍﺷﺘﻤﻠ‬،ٍ‫ُﺧﻠﹸﻘﻴﺔ‬
‫ ﻭﺍﻻﻗﺘـﺼﺎ ُﺭ‬،‫ﺼﱠﻴ ﹶﺔ ﺍ ِﻹﺳْﻼ ِﻣﱠﻴﺔﹶ‬ ِ‫ﺨ‬ ْ‫ﺸ‬َ ‫ﺕ ﺍﱠﻟﺘِﻲ ُﺗ ﹶﻜﻮﱢ ﹸﻥ ﺍﻟ‬ ُ ‫ ﻭﻫ َﻲ ﺍﻟﺼﻔﺎ‬.‫ﻕ‬ ‫َﻋﻠﹶﻰ ﺍ َﻷﺧْﻼ ﹺ‬
‫ﺤ ﱢﻘ َﻖ‬ َ ُ‫ ﻭﻟﻜ ْﻲ ﺗ‬.‫ﺼﱠﻴ ﹶﺔ ﺍ ِﻹﺳْﻼ ِﻣﱠﻴ ﹶﺔ‬
ِ‫ﺨ‬ ْ‫ﺸ‬َ ‫ ﻭﺍﻟ‬،‫ﻕ ﻻ ﻳُﻮ ﹺﺟﺪُ ﺍﻟﺮﺟ ﹶﻞ ﺍﻟﻜﺎﻣﻞﹶ‬ ‫َﻋﻠﹶﻰ ﺍ َﻷﺧْﻼ ﹺ‬
‫ﺱ‬
‫ﺕ ِﻣ ْﻦ ﹶﺃ ْﺟﻠِﻬﺎ ﻻ ُﺑﺪﱠ ِﻣ ْﻦ ﺃﹶﻥ َﺗﻜﹶﻮ ﹶﻥ ﻣﺒﻨﻴـ ﹰﺔ َﻋﻠﹶـﻰ ﺍ َﻷﺳَـﺎ ﹺ‬ ْ ‫ﺍﻟﻐﺎﻳ ﹶﺔ ﺍﱠﻟﺘِﻲ ﻭُ ﹺﺟ َﺪ‬

١٤٠
 ‫ﻑ ﹺﺑﻬَﺎ ﻣﺒﻨﻴﹰﺎ َﻋﻠﹶﻰ ﻫَـ ِﺬ ِﻩ‬‫ﺍﻟﺮُﻭﺣﻲﱢ‪ ،‬ﻭﻫُ َﻮ ﺍﻟ َﻌﻘِﻴ َﺪ ﹸﺓ ﺍ ِﻹﺳْﻼ ِﻣﱠﻴﺔﹸ‪ ،‬ﻭﺃﹶﻥ َﻳﻜﹸﻮ ﹶﻥ ﺍﻻﺗﺼﺎ ُ‬
‫ﺕ ﺍﻟـﺼﺪﻕﹺ‪ ،‬ﺑَـ ﹾﻞ‬ ‫ﻕ ﻟﺬﺍ ِ‬ ‫ﻒ ﺑﺎﻟﺼﺪ ﹺ‬ ‫ﺴِﻠ َﻢ ﻻ ﻳﺘﺼ ُ‬ ‫ﻚ ﹶﻓﹺﺈﻥﱠ ﺍﳌﹸ ْ‬
‫ﺍﻟ َﻌﻘِﻴ َﺪ ِﺓ‪ .‬ﻭ َﻋﻠﹶﻰ ﹶﺫِﻟ َ‬
‫ﲔ‬
‫ﷲ ﺃﹶﻣ َﺮ ﹺﺑ ِﻪ‪ ،‬ﻭﺇﻥ ﻛﹶﺎ ﹶﻥ ﻳﺮﺍﻋِﻲ َﺗﺤَﻘﻴ َﻖ ﺍﻟ ِﻘﻴَﻤـ ِﺔ ﺍﳋﹸﻠﹸ ِﻘﻴﱠـ ِﺔ ﺣِـ َ‬ ‫ﻒ ﺑ ِﻪ َﻷﻥﱠ ﺍ َ‬
‫ﻳﺘﺼ ُ‬
‫ﷲ ﺃﹶﻣ َﺮ ﹺﺑﻬَﺎ‪.‬‬
‫ﻒ ﹺﺑﻬَﺎ ﻟﺬِﺍﺗِﻬﺎ‪َ ،‬ﺑ ﹾﻞ َﻷﻥﱠ ﺍ َ‬
‫ﺼ ُ‬ ‫ﻕ ﻻ ُﻳﺘﱠ َ‬‫ﺼﺪُﻕُ‪ .‬ﻓﺎ َﻷﺧْﻼ ُ‬ ‫َﻳ ْ‬
‫ﺴِﻠﻢُ ﺑﺼﻔﺎِﺗﻬَﺎ‪ ،‬ﻭﹶﺃ ﹾﻥ َﻳﻘﹸﻮ َﻡ ﹺﺑﻬَـﺎ ﹶﻃ ْﻮﻋَـﹰﺎ‬ ‫ﻒ ﺍﳌﹸ ْ‬‫ﺼ َ‬ ‫ﻭﳍﺬﺍ ﻻ ُﺑﺪﱠ ِﻣ ْﻦ ﹶﺃ ﹾﻥ َﻳﱠﺘ ِ‬
‫ﺞ ﺍﻟ ِﻌﺒَﺎ َﺩ ِﺓ‪χÎ)  :‬‬ ‫ﷲ‪ .‬ﻭﹺﺑﻤَﺎ ﹶﺃﻧﱠﻬﺎ ﺗﺄﰐ ِﻣ ْﻦ ﻧﺘﺎﺋ ﹺ‬ ‫ﺼﻞﹸ ﺑﺘ ﹾﻘﻮَﻯ ﺍ ِ‬ ‫ﻭﺍﻧﻘﻴﺎﺩﹰﺍ َﻷﻧﱠﻬﺎ ﳑﺎ َﻳﱠﺘ ِ‬
‫ﺐ ﺃﹶﻥ ُﻳﺮَﺍﻋَــﻰ ﰲ‬ ‫‪  Ís3Ζßϑø9$#uρ Ï™!$t±ósxø9$# Ç∅tã 4‘sS÷Ζs? nο4θn=¢Á9$#‬ﻭﳑــﺎ َﻳﺠﹺــ ُ‬
‫ﺕ‪» :‬ﺍﻟﺪِﻳ ُﻦ ﺍﳌﹸﻌَﺎﻣَﻠﺔﹸ« ِﻋﻼ َﻭ ﹰﺓ َﻋﻠﹶﻰ ﹶﻛ ْﻮﻧﹺﻬﺎ ﻭ ْﺣﺪَﻫﺎ ﹶﺃﻭَﺍ ِﻣ َﺮ ﻭَﻧﻮَﺍ ِﻫ َﻲ ﻣﻌﻴﻨﺔﹰ‪،‬‬ ‫ﺍﳌﻌﺎﻣﻼ ِ‬
‫ﺠ َﻌﻠﹸﻬﺎ ﺷﻴﻤ ﹰﺔ ﻻﺯﻣ ﹰﺔ‪ .‬ﻭ َﻋﹶﻠْﻴ ِﻪ ﻓﻘﹶـ ْﺪ ﻛﹶـﺎ ﹶﻥ‬ ‫ﺴِﻠﻢﹺ‪ ،‬ﻭَﻳ ْ‬ ‫ﺲ ﺍ ﹸﳌ ْ‬‫ﻚ ُﻳﹶﺜﺒﱢﺘُﻬﺎ ﰲ َﻧ ﹾﻔ ﹺ‬ ‫ﻓﺈﻥ ﹶﺫِﻟ َ‬
‫ﺕ ﻣﺴﺘﻘﻠ ﹰﺔ ـــ‬ ‫ﳊﻴَﺎ ِﺓ ــ َﻣ َﻊ ﹶﻛ ْﻮﻧﹺﻬﺎ ﺻﻔﺎ ٍ‬ ‫ﻕ ﺑﺒﺎﻗِﻲ ﺃﹶﻧﻈﻤ ِﺔ ﺍ ﹶ‬ ‫ﺍﻧﺪِﻣﺎﺝُ ﺍ َﻷﺧْﻼ ﹺ‬
‫ﻑ ﺑﺎﳋﹸﻠﹸ ﹺﻖ ﻫُ َﻮ ﺇﺟﺎﺑ ﹲﺔ‬ ‫ﺴِﻠ َﻢ ﻬﺗﻴﹶﺌ ﹰﺔ ﺻﺎﳊﺔﹰ‪ ،‬ﻻ ِﺳﻴﱠﻤﺎ ﻭﹶﺃﻥﱠ ﺍﻻﺗﺼﺎ َ‬ ‫ﻼ ﺑﹶﺄ ﹾﻥ ﻳﻬّﻴ ﹶﺊ ﺍﳌﹸ ْ‬‫ﻛﻔﻴ ﹰ‬
‫ﳊﻴَﺎ ِﺓ‪.‬‬
‫ﻀﺮﱡ ﰲ ﺍ ﹶ‬ ‫ﺏ ﻟَﻨﻮَﺍ ِﻫﻴﻪِ‪ ،‬ﻻ َﻷﻥﱠ َﻫﺬﹶﺍ ﺍﳋﹸﻠﹸ َﻖ َﻳْﻨ ﹶﻔﻊُ ﹶﺃ ْﻭ َﻳ ُ‬ ‫ﷲ ﺗﻌﺎﱃ ﻭﺍﺟﺘﻨﺎ ٌ‬ ‫َﻷﻭﺍ ِﻣ ﹺﺮ ﺍ ِ‬
‫ﺴِﻠﻢُ َﻋﻠﹶـﻰ‬ ‫ﺖ ﺍﳌﹸ ْ‬‫ﻑ ﺑﺎﳋﹸﻠﹸ ﹺﻖ ﺍﳊﺴ ﹺﻦ ﺩﺍﺋﻤﻴﹰﺎ ﻭﺛﺎﺑﺘﹰﺎ ﻣﺎ ﹶﺛَﺒ َ‬ ‫ﺠ َﻌﻞﹸ ﺍﻻﺗﺼﺎ َ‬ ‫ﻭﻫﺬﺍ ﳑﺎ َﻳ ْ‬
‫ﺼﺪُ ِﻣﻨْـ ُﻪ‬ ‫ﺕ ﺍ ﹶﳌْﻨ ﹶﻔ َﻌﺔﹸ‪َ ،‬ﻷﻧﱠ ُﻪ ﻻ ُﺗﻘﹾـ َ‬ ‫ﺍﻟ ِﻘﻴَﺎ ﹺﻡ ﺑَﺘ ﹾﻄﺒﹺﻴ ﹺﻖ ﺍ ِﻹﺳْﻼﻡﹺ‪ ،‬ﻭﻻ ﻳﺪﻭ ُﺭ َﺣْﻴﺚﹸ ﺩَﺍ َﺭ ِ‬
‫ﺴَﺘْﺒ َﻌ َﺪ ِﻣْﻨﻪُ‪َ ،‬ﻷﻥﱠ ﺍﳌﻘﺼﻮ َﺩ ﻣﻨ ُﻪ ﻫُ َﻮ ﺍﻟ ِﻘﻴَﻤ ﹸﺔ ﺍﳋﻠﻘﻴ ﹸﺔ ﻓﻘﻂ‪،‬‬ ‫ﺠﺐُ ﺃﹶﻥ ﺗُ ْ‬ ‫ﺍﻟَﻨ ﹾﻔ ِﻌﱠﻴﺔﹸ‪َ ،‬ﺑ ﹾﻞ َﻳ ﹺ‬
‫ﻻ ﺍﻟ ِﻘﻴَﻤ ﹸﺔ ﺍﳌﹶﺎﺩﱢﻳﱠ ﹸﺔ ﺃﹶﻭ ﺍ ِﻹْﻧﺴَﺎﻧﱠﻴﺔﹸ ﺃﹶﻭ ﺍﻟﺮُﻭﺣﱠﻴﺔﹸ‪َ ،‬ﺑ ﹾﻞ ﻻ َﻳﺠُﻮ ُﺯ ﺃﹶﻥ َﺗ ْﺪﺧُ ﹶﻞ َﻫ ِﺬ ِﻩ ﺍﻟﻘِـَﻴﻢُ‬
‫ﺠﺐُ ﺍﻟﺘﻨﺒﻴ ُﻪ ﹺﺇﹶﻟْﻴ ِﻪ‬ ‫ﻑ ﺑ ِﻪ‪ .‬ﻭﳑﺎ َﻳ ﹺ‬ ‫ﺏ ﰲ ﺍﻟ ِﻘﻴَﺎ ﹺﻡ ﺑﻪِ‪ ،‬ﹶﺃﻭ ﺍﻻﺗﺼﺎ ِ‬ ‫ﺤﺼُ ﹶﻞ ﺍﺿﻄﺮﺍ ٌ‬ ‫ﻓِﻴ ِﻪ ﻟﺌﻼ َﻳ ْ‬
‫ﳋﹸﻠﻖﹺ‪ ،‬ﻭﺍﺳﺘﺒﻌﺎ ُﺩ ﺃﹶﻥ َﻳﻜﹸﻮ ﹶﻥ ﺍﻟ ِﻘﻴَﺎ ُﻡ ﺑ ِﻪ ﻣِـﻦ‬ ‫ﺠﺐُ ﺍﺳﺘﺒﻌﺎ ُﺩ ﺍﻟ ِﻘﻴَﻤ ِﺔ ﺍﳌﹶﺎ ﱢﺩﱠﻳ ِﺔ َﻋ ﹺﻦ ﺍ ﹸ‬ ‫ﹶﺃﻧﱠﻪ َﻳ ﹺ‬
‫ﻚ ﺧﻄ ٌﺮ َﻋﹶﻠْﻴ ِﻪ‪.‬‬ ‫ﺃ ْﺟ ﹺﻞ ﺍﳌﻨﺎِﻓ ﹺﻊ ﻭﺍﻟﻔﻮﺍﺋﺪِ‪ ،‬ﻷَﻥ ﹶﺫِﻟ َ‬
‫ﺕ ﺍﺠﻤﻟﺘﻤﻊﹺ‪َ ،‬ﺑ ﹾﻞ ِﻫ َﻲ ﻣِﻦ‬
‫ﺖ ﻣِﻦ ُﻣ ﹶﻘ ﱢﻮﻣَﺎ ِ‬
‫ﺴ ْ‬
‫ﻕ ﹶﻟْﻴ َ‬
‫ﻭﺍﳊﺎﺻ ﹸﻞ‪ :‬ﺇ ﱠﻥ ﺍ َﻷﺧْﻼ َ‬

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 ‫ﺼﻠﹸﺢُ ﺑﺎ َﻷ ﹾﻓﻜﹶﺎ ﹺﺭ‬ ‫ﺼﻠﹸﺢُ ﺍﺠﻤﻟﺘ َﻤﻊُ ﺑﺎ َﻷﺧْﻼﻕﹺ‪َ ،‬ﺑ ﹾﻞ َﻳ ْ‬ ‫ﻚ ﻻ َﻳ ْ‬ ‫ﺕ ﺍﻟﻔﺮ ِﺩ‪ .‬ﻭﻟ ﹶﺬِﻟ َ‬ ‫ُﻣ ﹶﻘ ﱢﻮﻣَﺎ ِ‬
‫ﻕ‬‫ﺍ ِﻹﺳْﻼ ِﻣﱠﻴ ِﺔ ﻭﺍﳌﺸﺎﻋ ﹺﺮ ﺍ ِﻹﺳْﻼ ِﻣﱠﻴ ِﺔ ﻭﺑَﺘ ﹾﻄﺒﹺﻴ ﹺﻖ ﺍﻷَﻧﻈﻤ ِﺔ ﺍ ِﻹﺳْﻼ ِﻣﱠﻴ ِﺔ‪َ .‬ﻭ َﻣ َﻊ ﹶﺃﻥﱠ ﺍ َﻷﺧْﻼ َ‬
‫ﺖ ِﻫ َﻲ َﻭ ْﺣﺪَﻫﺎ‪ ،‬ﻭﻻ َﻳﺠُﻮ ُﺯ ﺃﹶﻥ ﺗَﻜﻮ ﹶﻥ‬ ‫ﺴ ْ‬ ‫ﺕ ﺍﻟﻔﺮﺩِ‪ ،‬ﻭﻟﻜﻨﱠﻬﺎ ﹶﻟْﻴ َ‬ ‫ﻣِﻦ ﻣُﻘﻮﻣﺎ ِ‬
‫ﻚ‬‫ﺕ‪ .‬ﻭﻟ ﹶﺬِﻟ َ‬ ‫َﻭ ْﺣ َﺪﻫَﺎ‪َ ،‬ﺑ ﹾﻞ ﻻ ُﺑﺪﱠ ﺃﹶﻥ ﺗَﻜﻮ ﹶﻥ ﻣﻌﻬﺎ ﺍﻟﻌﻘﺎﺋﺪُ‪ ،‬ﻭﺍﻟﻌﺒﺎﺩﺍﺕُ‪ ،‬ﻭﺍﳌﻌﺎﻣﻼ ُ‬
‫ﺴَﻨ ﹰﺔ ﻭ َﻋﻘِﻴ َﺪﺗُﻪُ ﹶﻏْﻴ َﺮ ﹺﺇﺳْﻼ ِﻣﱠﻴﺔٍ‪َ ،‬ﻷﻧﱠ ُﻪ َﻳﻜﹸﻮ ﹸﻥ ﺣِﻴﻨَﺌ ٍﺬ‬‫ﺖ ﹶﺃﺧْﻼﹸﻗ ُﻪ َﺣ َ‬ ‫ﻻ ﻳُ ْﻌَﺘَﺒﺮُ َﻣ ْﻦ ﻛﹶﺎَﻧ ْ‬
‫ﺴَﻨ ﹰﺔ ﻭﻫُ َﻮ ﹶﻏْﻴﺮُ‬
‫ﺖ ﹶﺃﺧْﻼﹸﻗ ُﻪ َﺣ َ‬ ‫ﻚ َﻣ ْﻦ ﻛﹶﺎَﻧ ْ‬ ‫ﺐ‪ .‬ﻭﻛ ﹶﺬِﻟ َ‬ ‫ﺲ َﺑ ْﻌ َﺪ ﺍﻟﻜﹸ ﹾﻔ ﹺﺮ ﹶﺫْﻧ ٌ‬
‫ﻛﺎﻓِﺮﺍﹰ‪ ،‬ﻭﹶﻟْﻴ َ‬
‫ﻉ‪ .‬ﻭ ِﻣ ْﻦ ﻫُﻨﺎ‬‫ﺸ ْﺮ ﹺ‬‫ﺐ ﹶﺃ ْﺣﻜﹶﺎ ﹺﻡ ﺍﻟ َ‬ ‫ﺴ َ‬ ‫ﻗﺎِﺋ ﹴﻢ ﺑﺎﻟﻌِﺒﺎﺩﺍﺕِ‪ ،‬ﹶﺃ ْﻭ ﹶﻏْﻴﺮُ ﺳﺎِﺋ ﹴﺮ ﰲ ﻣﻌﺎﻣﻼِﺗ ِﻪ َﺣ َ‬
‫ﺕ‪،‬‬
‫ﻛﹶﺎ ﹶﻥ ِﻟﺰَﺍ َﻣﹰﺎ ﺃﹶﻥ ُﻳﺮَﺍﻋَﻰ ﰲ ﺗَﻘﻮ ﹺﱘ ﺍﻟﻔﺮ ِﺩ ُﻭﺟُﻮ ُﺩ ﺍﻟ َﻌﻘِﻴ َﺪﺓِ‪ ،‬ﻭﺍﻟﻌﺒﺎﺩﺍﺕِ‪ ،‬ﻭﺍﳌﻌﺎﻣﻼ ِ‬
‫ﻕ َﻭ ْﺣ َﺪﻫَﺎ ﻭَﺗ ْﺮﻙُ ﺑﺎﻗِﻲ ﺍﻟﺼﻔﺎﺕِ‪،‬‬ ‫ﻕ‪ .‬ﻭﻻ َﻳﺠُﻮ ُﺯ َﺷﺮْﻋﹰﺎ ﺍﻟﻌﻨﺎﻳ ﹸﺔ ﺑﺎ َﻷﺧْﻼ ﹺ‬ ‫ﻭﺍ َﻷﺧْﻼ ﹺ‬
‫َﺑ ﹾﻞ ﻻ َﻳﺠُﻮ ُﺯ ﺃﹶﻥ ُﻳ ْﻌﻨَﻰ ﺑﺸَﻲ ٍﺀ ﻣﺎ ﹶﻗْﺒ ﹶﻞ ﺍﻻﻃﻤﺌﻨﺎ ِﻥ ﹺﺇﻟﹶﻰ ﺍﻟ َﻌﻘِﻴ َﺪ ِﺓ‪ .‬ﻭﺍ َﻷ ْﻣﺮُ ﺍ َﻷﺳَﺎ ِﺳ ﱡﻲ‬
‫ﺠﺐُ ﹶﺃ ﹾﻥ ﺗَﻜﻮ ﹶﻥ ﻣﺒﻨﻴ ﹰﺔ َﻋﻠﹶﻰ ﺍﻟ َﻌﻘِﻴ َﺪ ِﺓ ﺍ ِﻹﺳْﻼ ِﻣﱠﻴﺔِ‪ ،‬ﻭﺃﹶﻥ‬ ‫ـ ُﻪ َﻳ ﹺ‬‫ﻕ ﻫُ َﻮ ﺃﹶﻧ ﱠ‬ ‫ﰲ ﺍ َﻷﺧْﻼ ﹺ‬
‫ﷲ ﺗﻌﺎﱃ‪.‬‬ ‫ـﻬﺎ ﹶﺃﻭَﺍ ِﻣﺮُ ﻭﻧﻮﺍ ٍﻩ ِﻣ َﻦ ﺍ ِ‬
‫ﻒ ﺍﳌﺆ ِﻣﻦُ ﹺﺑﻬَﺎ َﻋﻠﹶﻰ ﺃﹶﻧ ﱠ‬ ‫ﺼ َ‬ ‫َﻳﱠﺘ ِ‬

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