‫ﻣﺘﺮﺟﻢ ﻣﻦ ﺍﻹﻧﺠﻠﻴﺰﻳﺔ ﺇﻟﻰ ﺍﻟﻌﺮﺑﻴﺔ ‪www.onlinedoctranslator.

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‫ﺍﻹﺻﻼﺡ‪:‬ﻣﺠﻠﺔ ﺍﻷﺩﺏ ﻭﺍﻟﺘﺎﺭﻳﺦ ﺍﻹﺳﻼﻣﻲ‬

‫ﺍﻟﻤﺠﻠﺪ‪ ،3.‬ﺍﻟﻌﺪﺩ ‪ ،2‬ﺩﻳﺴﻤﺒﺮ ‪ :2022‬ﺹ‪ .149-127 .‬ﺩﻭﻯ‪islah.v3i2.127-149/10.18326 :‬‬

‫ﺍﻟﺘﺮﻗﻴﻢﺍﻟﺪﻭﻟﻲ ‪407X-2723 :‬‬

‫ﻣﻮﻗﻊﺇﻟﻜﺘﺮﻭﻧﻲ‪https://e-journal.iainsalatiga.ac.id/index.php/islah:‬‬

‫ﺍﻟﺸﺨﺺﺍﻟﻜﺎﻣﻞ‪ :‬ﻭﺟﻬﺎﺕ ﻧﻈﺮ ﻣﻘﺎﺭﻧﺔ ﻟﻜﻲ ﺃﺟﻴﻨﺞ ﺳﻮﺭﻳﻮﻣﻨﺘﺎﺭﺍﻡ ﻭﻣﺤﻤﺪ ﺇﻗﺒﺎﻝ‬

‫ﻣﺤﻤﺪﺷﺮﻳﻒ ﺍﻟﺪﻳﻦ‬
‫ﺭﺍﺩﻳﻦﻣﺎﺱ ﺳﻌﻴﺪ ﺳﻮﺭﺍﻛﺎﺭﺗﺎ ‪UIN‬‬
‫‪hipocratessocrates@gmail.com‬‬

‫ﻣﺴﺎﺭﺍﻟﺘﻘﺪﻳﻢ‪:‬‬
‫‪2022-10-03:‬‬ ‫ﺗﻠﻘﻰ‬
‫‪2022-11-11:‬‬ ‫ﻣﺮﺍﺟﻌﺔﻧﻬﺎﺉﻴﺔ‬
‫‪2023-01-24:‬‬ ‫ﻣﺘﻮﻓﺮﻋﻠﻰ ﺍﻻﻧﺘﺮﻧﺖ‬

‫ﺧﻼﺻﺔ‬
‫ﻣﺤﻤﺪﺇﻗﺒﺎﻝ ﻭﻛﻲ ﺃﺟﻴﻨﺞ ﺳﻮﺭﻳﻤﻴﻨﺘﺎﺭﺍﻡ ﻣﻦ ﺍﻟﻤﻔﻜﺮﻳﻦ ﺍﻟﻨﻘﺪﻳﻴﻦ ﺍﻟﺬﻳﻦ ﻳﺮﻛﺰﻭﻥ ﻋﻠﻰ ﺍﻟﺒﺸﺮ ﻛﻤﺮﻛﺰ ﻷﺑﺤﺎﺛﻬﻢ‪ .‬ﺇﻥ‬
‫ﻓﻜﺮﺇﻗﺒﺎﻝ ﻣﺬﻫﻞ ﻟﻠﻐﺎﻳﺔ ﺑﻨﻈﺮﻳﺘﻪ ﺍﻟﺮﺉﻴﺴﻴﺔ ﺣﻮﻝ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻤﺜﺎﻟﻲ‪ ،‬ﻭﺍﻟﺘﻲ ﻳﻄﻠﻖ ﻋﻠﻴﻬﺎ "ﺧﻮﺩﻱ" ﺃﻭ ﺍﻟﻤﻌﺮﻭﻓﺔ‬
‫ﺑﺎﺳﻢﺍﻷﻧﺎ‪ .‬ﻭﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺔ ﻫﻲ ﺷﻜﻞ ﻣﻦ ﺃﺷﻜﺎﻝ ﻧﻘﺪ ﺍﻟﺘﻔﻜﻴﺮ ﺍﻟﻘﺪﺭﻱ ﻭﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ ﺍﻟﺼﻮﻓﻴﺔ‪ ،‬ﺛﻢ ﺗﺼﺒﺢ‬
‫ﻃﺮﻳﻘﺎًﺇﻟﻰ "ﺍﻹﻧﺴﺎﻥ ﺍﻟﻜﺎﻣﻞ"‪ .‬ﻭﻓﻲ ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ‪ ،‬ﻛﻲ ﺃﺟﻴﻨﺞ ﺳﻮﺭﻳﻤﻴﻨﺘﺎﺭﺍﻡ ﻟﺪﻳﻪﻛﺮﺍﻣﺎﺩﺍﻧﻐﺴﺎﺍﻟﻨﻈﺮﻳﺔ ﻫﻲ‬
‫ﻃﺮﻳﻖﺇﻟﻰ ﻣﺴﺘﻮﻯ ﻋﺎﻝ ٍﻣﻦ ﺍﻟﺮﻭﺡ ﺃﻭ ﺗﻌُﺮﻑ ﺑﺎﺳﻢ "‪ ."menungsa tanpa Tenger‬ﻳﻬﺪﻑ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺇﻟﻰ‬
‫ﺗﺤﺪﻳﺪﻣﻔﻬﻮﻡ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻜﺎﻣﻞ ﻣﻦ ﻣﻨﻈﻮﺭ ﺍﻟﻔﻠﺴﻔﺔ ﺍﻟﺸﺮﻗﻴﺔ ﻭﺍﻟﻔﻠﺴﻔﺔ ﺍﻟﺠﺎﻭﻳﺔ ﻋﻨﺪ ﻣﺤﻤﺪ ﺇﻗﺒﺎﻝ ﻭﻛﻲ ﺃﺟﻴﻨﺞ‬
‫ﺳﻮﺭﻳﻤﻴﻨﺘﺎﺭﺍﻡ‪.‬ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻫﻮ ﺑﺤﺚ ﻣﻜﺘﺒﻲ ﻳﺴﺘﺨﺪﻡ ﺍﻟﻤﻨﻬﺞ ﺍﻟﻮﺻﻔﻲ ﺍﻟﻨﻮﻋﻲ‪ .‬ﻳﻮﻟﻲ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻋﻠﻰ ﻭﺟﻪ‬
‫ﺍﻟﺘﺤﺪﻳﺪﻣﺰﻳﺪﺍً ﻣﻦ ﺍﻻﻫﺘﻤﺎﻡ ﻟﻤﻔﻬﻮﻡ ﺍﻟﺮﻭﺡ‪/‬ﺍﻟﺬﻭﻕ )ﺳﻮﺭﻳﻮﻧﺘﺎﺭﺍﻡ(‪ ،‬ﻭﺍﻟﺸﺨﺼﻴﺔ‪/‬ﺍﻷﻧﺎ )ﻣﺤﻤﺪ ﺇﻗﺒﺎﻝ( ﻟﺪﻯ ﺍﻟﺒﺸﺮ‬
‫ﻭﻳﺼﻒﺟﻤﻴﻊ ﺍﻟﺠﻮﺍﻧﺐ ﺍﻟﻤﺤﺘﻤﻠﺔ ﻟﻺﻧﺴﺎﻥ ﻟﻠﻌﺜﻮﺭ ﻋﻠﻰ ﻧﻘﺎﻁ ﺍﻟﺘﺸﺎﺑﻪ ﻭﺍﻻﺧﺘﻼﻑ ﻓﻲ ﺃﻓﻜﺎﺭ ﺷﺨﺼﻴﺘﻴﻦ‪.‬‬
‫ﻧﺘﻴﺠﺔﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ ﻫﻮ ﺃﻥ ﻫﺬﻳﻦ ﺍﻟﺸﻜﻠﻴﻦ ﻳﺸﻜﻼﻥ ﺍﻟﺨﻮﺩﻱ‪/‬ﺍﻟﺮﻭﺡ‬

‫‪-‬ﻳﺬﻛﺮ ﺇﻗﺒﺎﻝ ﺍﻷﻧﺎ ‪ -‬ﻛﻤﺮﻛﺰ ﺍﻫﺘﻤﺎﻣﻪ ﺃﻭ ﺍﻟﺸﻲء ﺍﻟﻤﺎﺩﻱ ﻓﻲ ﺑﺤﺜﻪ‪ ،‬ﻭﻳﺸﺮﺡ ﺍﻟﺸﻜﻼﻥ ﺃﻳﻀﺎً ﻛﻴﻔﻴﺔ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻰ‬
‫ﻣﺴﺘﻮﻯﻋﺎﻝ ٍﻓﻲ ﺣﻴﺎﺓ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﻳﻤﻜﻦ ﻷﻓﻜﺎﺭ ﻣﺤﻤﺪ ﺇﻗﺒﺎﻝ ﻭﻛﻲ ﺃﺟﻴﻨﺞ ﺳﻮﺭﻳﻮﻣﻨﺘﺎﺭﺍﻡ ﺗﻘﻴﻴﻢ ﻭﻣﻮﺍﺟﻬﺔ‬
‫ﺍﻟﻐﺮﺏﺃﺳﻠﻮﺏ ﺟﻴﻞ ﺍﻟﺸﺒﺎﺏ ﻓﻲ ﺇﻧﺪﻭﻧﻴﺴﻴﺎ‪.‬‬

‫ﺍﻟﻜﻠﻤﺔﺍﻟﺮﺉﻴﺴﻴﺔ‪:‬ﻛﻲ ﺃﺟﻴﻨﺞ ﺳﻮﺭﻳﻮﻣﻨﺘﺎﺭﺍﻡ‪ ،‬ﻣﺤﻤﺪ ﺇﻗﺒﺎﻝ‪ ،‬ﺇﻧﺴﺎﻥ‪ ،‬ﺧﻮﺩﻱ‪ ،‬ﻛﺮﺍﻣﺎﺩﺍﻧﻐﺴﺎ‬

‫ﻣﺠﺮﺩﺓ‬
‫ﻣﺤﻤﺪﺇﻗﺒﺎﻝ ﺳﻴﺮﺗﺎ ﻛﻲ ﺃﺟﻴﻨﻎ ﺳﻮﺭﻳﻮﻣﻨﺘﺎﺭﺍﻡ ﻭﻫﻮ ﺭﺟﻞ ﺷﺠﺎﻉ ﻳﻌﻤﻞ ﻋﻠﻰ ﺗﺤﺴﻴﻦ ﻣﻬﺎﺭﺍﺗﻪ ﻓﻲ ﺍﻟﻌﻤﻞ‪ .‬ﻟﻘﺪ‬
‫ﻛﺎﻥﺇﻗﺒﺎﻝ ﺇﻗﺒﺎﻝ ﻋﺎﻟﻤﺎً ﺭﺍﺉﻌﺎً ﻣﻦ ﺧﻼﻝ ﺍﻟﻨﻈﺮﻳﺎﺕ ﺍﻟﻤﺘﻘﻨﺔ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻳﺠﺴﺪ ﺷﻐﻔﻪ ﺍﻟﺪﺍﺉﻢ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺔ‬
‫ﺩﻳﻨﺎﻣﻴﻜﻴﺔّ‪.‬ﺧﻮﺩﻱﺃﻭ ﺃﻥ ﻳﻜﻮﻥ ﻟﺪﻳﻚ ﺍﻷﻧﺎ‪ .‬ﻫﺬﻩ ﻫﻲ ﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﻨﻘﺪﻳﺔ ﺍﻟﺘﻲ ﺗﻬﺪﻑ ﺇﻟﻰ ﺗﻬﺪﺉﺔ ﺍﻟﺘﻔﻜﻴﺮ ﺍﻟﻘﺪﺭﻱ‬
‫ﻭﻭﺣﺪﺓﺍﻟﻮﺟﻮﺩ ﺍﻟﺼﻮﻓﻴﺔ‪ ،‬ﻭﻫﻲ ﻧﻈﺮﻳﺔ ﺛﻮﺭﻳﺔ ﺇﻧﻲ ﺳﻴﺒﺎﻏﺎﻱ ﺻﻼﺡ ﺳﺎﺗﻮ ﺟﺎﻻﻥ ﻣﻨﻴﻮﺟﻮ‪.‬ﺍﻧﺴﺎﻥ ﻛﺎﻣﻞ‪teori‬‬
‫‪'. Sedangkan Ki Ageng Suryomentaram memiliki‬ﻛﺮﺍﻣﺎﺩﺍﻧﻐﺴﺎ' ‪ dikenal dengan‬ﺃﻭ ‪tinggi‬‬
‫‪Sebagai Jalan Menuju tingkat jiwa yang‬ﻣﻴﻨﻮﻧﺠﺴﺎ ﺗﺎﻧﺒﺎ ﺗﻨﺠﺮ‪filsafat Timur and filsafat‬‬
‫ﺍﻟﻤﻨﻈﻮﺭ‪'. Kajian ini bertujuan to mengetahui konsep manusia sempurna in the‬‬

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 ‫ﺍﻟﺸﺨﺺﺍﻟﻜﺎﻣﻞ‪ :‬ﻭﺟﻬﺎﺕ ﻧﻈﺮ ﻣﻘﺎﺭﻧﺔ‪) ...‬ﻣﺤﻤﺪ ﺷﺮﻳﻒ ﺍﻟﺪﻳﻦ(‬

‫ﺟﺎﻭﺍﻳﺎﻛﻨﻲ ﻣﺤﻤﺪ ﺇﻗﺒﺎﻝ ﻭﻛﻲ ﺃﺟﻴﻨﺞ ﺳﻮﺭﻳﻤﻴﻨﺘﺎﺭﺍﻡ‪) Kajian ini merupakan kajian kepustakaan .‬‬
‫ﺍﻟﺒﺤﺚﺍﻟﻤﻜﺘﺒﻲ( ﻣﻊ ﺗﺼﻤﻴﻢ ﻧﺼﻮﺹ ﻧﻮﻋﻴﺔ‪ .‬ﻓﻲ ﻫﺬﻩ ﺍﻟﺤﺎﻟﺔ‪ ،‬ﻫﻨﺎﻙ ﻓﻜﺮﺓ ﻣﺤﺪﺩﺓ ﻋﻦ ﺷﺨﺼﻴﺔ‪/‬ﺷﺨﺼﻴﺔ )‬
‫ﺳﻮﺭﻳﻮﻣﻴﻨﺘﺎﺭﺍﻡ(‪ ،‬ﻭﺍﻟﺸﺨﺼﻴﺔ‪/‬ﺍﻷﻧﺎ )ﻣﺤﻤﺪ ﺇﻗﺒﺎﻝ( ﻓﻲ ﻣﻬﺎﺭﺓ ﻳﻤﻜﻦ ﻭﺻﻔﻬﺎ ﻣﻦ ﺧﻼﻝ ﺇﻣﻜﺎﻧﻴﺎﺗﻚ ﺍﻟﻤﺤﺘﻤﻠﺔ‬
‫ﻣﻦﺧﻼﻝ ﺇﺗﻘﺎﻧﻚ ﻟﻬﺬﻩ ﺍﻟﻔﻜﺮﺓ‪ ،‬ﻣﻤﺎ ﻳﺠﻌﻞ ﻣﻦ ﺍﻟﻤﻤﻜﻦ ﺃﻥ ﺗﻜﺘﺸﻒ ﺍﻟﻤﺰﻳﺪ ﻣﻦ ﺍﻟﺘﻔﺎﺻﻴﻞ ‪Kajian‬‬
‫‪ kedua tokoh tersebut. Hasil‬ﻫﻮ ﺃﺣﺪ ﺃﻓﻀﻞ ﺍﻷﺷﻴﺎء ﺍﻟﺘﻲ ﻳﻤﻜﻦ ﺃﻥ ﺗﺠﺪﻫﺎ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﻜﺎﻥ‪/‬ﺭﺍﺳﺎ‪-‬‬
‫ﺇﻗﺒﺎﻝﻣﻨﻴﻴﺒﻮﺕ ‪ Ego-sebagai pusat perhatiannya‬ﺃﻭ ﻣﺎﺩﺓ ﻣﻮﺿﻮﻋﻴﺔ ﻓﻲ ‪ ،Kajiannya‬ﻛﻞ ﻣﻦ‬
‫‪ Tokoh Juga Menjelaskan Cara Mencapai Ke tingkatan tinggi‬ﻓﻲ ‪hidup manusia، ide‬‬
‫ﻣﻦﻣﺤﻤﺪ ﺇﻗﺒﺎﻝ ﺩﺍﻥ ﻛﻲ ﺃﺟﻴﻨﺞ ﺳﻮﺭﻳﻤﻴﻨﺘﺎﺭﺍﻡ ‪gaya kebaratan generasi muda Indonesia‬‬
‫‪ .dapat menilai dan counter‬ﻛﺎﺗﺎ ﻛﻮﻧﺴﻲ‪ :‬ﻛﻲ ﺃﺟﻴﻨﺞ ﺳﻮﺭﻳﻮﻣﻨﺘﺎﺭﺍﻡ‪ ،‬ﻣﺤﻤﺪ ﺇﻗﺒﺎﻝ‪ ،‬ﻣﺎﻧﻮﺳﻴﺎ‪ ،‬ﺧﻮﺩﻱ‪،‬‬
‫ﻛﺮﺍﻣﺎﺩﺍﻧﻐﺴﺎ‬

‫ﻣﻘﺪﻣﺔ‬
‫ﻓﻴﻤﺎﻳﺘﻌﻠﻖ ﺑﺎﻟﺒﺸﺮ‪ ،‬ﻗﺎﻡ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻟﻔﻼﺳﻔﺔ ﺍﻟﺴﺎﺑﻘﻴﻦ ﺑﺘﻌﺮﻳﻒ ﺍﻹﻧﺴﺎﻥ ﻭﺍﻟﺮﻭﺡ‪ ،‬ﺑﻤﺎ ﻓﻲ ﺫﻟﻚ ﻓﻀﻞ‬
‫ﺍﻟﺮﺣﻤﻦ‪،‬ﺍﻟﺬﻱ ﻳﺮﻯ ﺃﻥ ﺍﻟﺒﺸﺮ ﻟﺪﻳﻬﻢﻧﻔﺲ)ﺍﻟﺮﻭﺡ( ﻛﻨﻈﺎﻡ ﻓﻲ ﺷﺨﺼﻴﺔ ﺍﻹﻧﺴﺎﻥ ﻳﺘﻌﻠﻖ ﺑﺎﻟﺮﻏﺒﺎﺕ ﻭﺍﻻﺗﺠﺎﻫﺎﺕ‬
‫ﺍﻟﺴﻠﻮﻛﻴﺔ‪1.‬ﻭﺑﺎﻟﻨﻈﺮ ﺇﻟﻰ ﺗﻘﺪﻡ ﻣﻨﺎﻗﺸﺔ ﺍﻟﻨﻔﺲ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﺟﻮﺍﻧﺒﻬﺎ‪ ،‬ﺍﺗﻔﻖ ﻓﻼﺳﻔﺔ ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﺍﻟﺮﺟﻮﻉ ﺇﻟﻴﻬﺎ‬
‫ﻋﻠﻢﺍﻟﻨﻔﺲ)ﻣﻨﺎﻗﺸﺔ ﺍﻟﺮﻭﺡ ﺗﺤﺪﻳﺪﺍ( ﻣﺸﺘﻘﺔ ﻣﻦ ﺍﻟﻜﻠﻤﺔﻧﻔﺲ)ﺭﻭﺡ(‪ .‬ﻭﻳﻮﺿﺢ ﺃﺣﻤﺪ ﻣﺒﺎﺭﻙ ﺫﻟﻚ ﻓﻲ ﻛﺘﺎﺑﻪﻧﻔﺲ‬
‫ﻳﻌﻮﺩﺍﻟﻰﺍﻟﺠﻮﻫﺮﺃﻭ ﻣﺎﺩﺓ ﺗﻤﻜﻦ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺍﻟﺘﻔﻜﻴﺮ ﻭﺍﻟﻤﺒﺎﺩﺭﺓ ﻭﺍﻟﺘﺄﻣﻞ ﻭﺍﺗﺨﺎﺫ ﺍﻟﻘﺮﺍﺭﺍﺕ‪2.‬ﻓﺎﻟﺠﺴﺪ ﻭﺍﻟﻨﻔﺲ‬
‫ﻭﺣﺪﺓﻭﺍﺣﺪﺓ ﺑﻨﻴﻮﻳﺎ‪ ً،‬ﻓﺎﻹﻧﺴﺎﻥ ﻛﺎﺉﻦ ﻧﻔﺴﻲ ﻓﻴﺰﻳﺎﺉﻲ ﻳﻘﻮﻡ ﻋﻠﻰ ﻭﺣﺪﺓ ﺍﻟﺬﺍﺕ‪.‬ﻧﻔﺲ‪ /‬ﺍﻟﺮﻭﺡ ﻭﺍﻟﺠﺴﺪ )‬
‫ﺍﻟﺠﺴﺪﻱﻭﺍﻟﺮﻭﺣﻲ(‪.‬‬

‫ﻭﻳﻌﺘﻤﺪﺍﺑﻦ ﺳﻴﻨﺎ ﻋﻠﻰ ﺍﺩﻋﺎء ﺃﺭﺳﻄﻮ ﺑﺄﻥ ﺍﻟﻨﻔﺲ ﻫﻲ ﺍﻟﻜﻤﺎﻝ ﺍﻷﻭﻝ ﻟﻸﺷﻴﺎء ﺍﻟﻌﻀﻮﻳﺔ ﺍﻟﻄﺒﻴﻌﻴﺔ‪ .‬ﻟﻜﻨﻪ‬
‫ﻟﻢﻳﻜﻦ ﺭﺍﺿﻴﺎ ﻋﻦ ﺍﻟﺒﻴﺎﻥ ﺍﻟﺴﺎﺑﻖ‪ .‬ﻭﻓﻲ ﺍﻟﻨﻬﺎﻳﺔ ﻳﻀﻴﻒ ﺍﻟﺘﻌﺮﻳﻒ ﺍﻟﺘﺎﻟﻲ ﻟﻠﺮﻭﺡ؛ "ﺍﻟﺮﻭﺡ ﻫﻲ ﺻﻮﺭﺓ ﺍﻟﺠﺴﺪ‬
‫ﺍﻟﺤﻲﻭﻣﺮﻛﺰ ﺃﻋﻤﺎﻝ ﺟﻤﻴﻊ ﺍﻟﻜﺎﺉﻨﺎﺕ ﺍﻟﺤﻴﺔ"‪3.‬ﻳﻤﻜﻦ ﻭﺻﻒ ﺍﻟﻨﻔﺲ‪/‬ﺍﻷﻧﺎ ﺑﺄﻧﻬﺎ ﻣﺎ ﻳﻮﻟﺪ ﺍﻟﺮﻏﺒﺎﺕ ﺍﻟﻤﺘﻌﻠﻘﺔ‬
‫ﺑﺎﻟﻮﺍﻗﻊ‪4.‬ﺍﻷﻧﺎ ﻫﻲ ﺍﻟﺠﺎﻧﺐ ﺍﻟﻨﻔﺴﻲ ﻟﻠﺸﺨﺼﻴﺔ‪ ،‬ﻭﺗﻈﻬﺮ ﻧﺘﻴﺠﺔ ﻟﺤﺎﺟﺔ ﺍﻟﻜﺎﺉﻦ ﺍﻟﺤﻲ ﻟﻌﻼﻗﺔ ﺟﻴﺪﺓ ﻣﻊ ﺍﻟﻌﺎﻟﻢ‬
‫ﺍﻟﺤﻘﻴﻘﻲ‪.‬ﻋﻨﺪﻣﺎ ﻳﻌﺎﻧﻲ ﺍﻟﺒﺸﺮ ﻣﻦ ﺍﻟﺠﻔﺎﻑ‪ ،‬ﻓﺈﻧﻬﻢ ﻓﻲ ﺣﺎﺟﺔ ﻣﺎﺳﺔ ﺇﻟﻰ ﺍﻟﻤﺎء ﻟﻠﺸﺮﺏ ﻟﻠﺘﺨﻠﺺ ﻣﻦ ﺍﻟﺘﻮﺗﺮ‬
‫ﺩﺍﺧﻠﻬﻢ‪.‬ﻭﻳﻌﻨﻲ ﻫﺬﺍ ﺍﻟﻤﺜﺎﻝ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﻳﺴﺘﻄﻴﻊ ﻣﻦ ﺧﻼﻝ ﺍﻷﻧﺎ ﺃﻥ ﻳﻔﺮﻕ ﺑﻴﻦ ﺍﻟﺨﻴﺎﻝ ﻭﺍﻟﻮﺍﻗﻊ‪.‬‬

‫‪1‬ﺳﻴﻴﻔﻮﻝ ﻫﻤﺎﻟﻲ‪" ،‬ﻛﺒﺮﻳﺒﺎﺩﻳﺎﻥ ﺩﻻﻡ ﺗﻴﻮﺭﻱ ﺳﻴﻐﻤﻮﻧﺪ ﻓﺮﻭﻳﺪ ﺩﺍﻥ ﻧﺎﻓﺴﻴﻮﻟﻮﺟﻲ ﺩﻻﻡ ﺍﻹﺳﻼﻡ"‪،‬ﺍﻟﻌﺪﻳﺎﻥ‪ :‬ﻣﺠﻠﺔ ﺩﺭﺍﺳﺔ ﻟﻴﻨﺘﺎﺱ‬
‫ﻋﺠﻤﺎ‪ ،13‬ﻻ‪.https://doi.org/10.24042/ajsla.v13i2.3844 ،302–285 :(2018) 2 .‬‬
‫‪2‬ﺃﺣﻤﺪ ﻣﺒﺎﺭﻙ‪ ،Solusi Krisis Keruhanian Manusia Modern JIwa Dalam Al Qur'an،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﻟﻰ‪) .‬ﺟﺎﻛﺮﺗﺎ‪:‬‬
‫ﺑﺎﺭﺍﻣﺎﺩﻳﻨﺎ‪.(2000،‬‬
‫‪3‬ﺃﻧﻄﻮﻥ ﺇﺳﻤﻮﻧﺎﻧﺘﻮ‪" ،‬ﺗﻴﻮﺭﻱ ﺟﻴﻮﺍ ﺍﺑﻦ ﺳﻴﻨﺎ ﺩﺍﻥ ﺭﻳﻠﻴﻔﺎﻧﺴﻴﻨﻴﺎ ﺑﺎﺟﻲ ﺑﻨﺪﻳﺪﻳﻜﺎﻥ ﺇﺳﻼﻡ"‪،‬ﺍﺩﺭﺍﻙ‪ ،2‬ﻻ‪.96-186 :(2019) 1 .‬‬

‫‪4‬ﻫﻤﺎﻟﻲ‪“ ،‬ﻛﺒﺮﻳﺒﺎﺩﻳﺎﻥ ﺩﻻﻡ ﺗﻴﻮﺭﻱ ﺳﻴﻐﻤﻮﻧﺪ ﻓﺮﻭﻳﺪ ﺩﺍﻥ ﻧﻔﺴﻮﻟﻮﺟﻲ ﺩﻻﻡ ﺍﻹﺳﻼﻡ”‪.‬‬

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 ‫ﺍﻹﺻﻼﺡ‪:‬ﻣﺠﻠﺔ ﺍﻷﺩﺏ ﻭﺍﻟﺘﺎﺭﻳﺦ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺍﻟﻤﺠﻠﺪ‪ ،3 .‬ﺍﻟﻌﺪﺩ ‪ ،2‬ﺩﻳﺴﻤﺒﺮ ‪ :2022‬ﺹ‪149-127 .‬‬

‫ﻭﻓﻲﺗﺎﺭﻳﺦ ﺍﻟﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ ﻳﻌﺘﺒﺮ ﻣﺤﻤﺪ ﺇﻗﺒﺎﻝ ﻓﻴﻠﺴﻮﻓﺎ ًﺃﻋﺎﺩ ﺑﻨﺎءﻩ ﻣﻦ ﺧﻼﻝ ﺍﻟﺨﻮﺩﻱ ﺃﻭ ﺍﻟﺮﻭﺡ‪ .‬ﻟﻜﻦ ﻣﺎ‬
‫ﻳﻤﻴﺰﻓﻜﺮ ﺇﻗﺒﺎﻝ ﻫﻮ ﻓﺮﺩﻳﺘﻪ‪ .‬ﻭﻳﻌﺘﻘﺪ ﺃﻥ ﺍﻟﻔﺮﺩﻳﺔ ﺗﻘﻮﺩ ﺍﻹﻧﺴﺎﻥ ﻟﻠﻮﺻﻮﻝ ﺇﻟﻰ ﺃﻋﻠﻰ ﻧﻘﻄﺔ‪ ،‬ﺇﻧﺴﺎﻥ ﻛﺎﻣﻞ‪ ،‬ﻣﻦ‬
‫ﺧﻼﻝﻧﻈﺮﻳﺘﻪ ﻓﻲﺧﻮﺩﻱ‪ .‬ﻭﻫﻮ ﻳﺆﻣﻦ ﺑﺄﻥ ﺍﻟﻄﺒﻴﻌﺔ ﺑﺄﻛﻤﻠﻬﺎ ﺗﻌﻜﺲ ﺍﻟﻤﻄﻠﻖ‪ ،‬ﻭﻫﻮ ﺍﻟﺸﻜﻞ ﺍﻟﻨﻬﺎﺉﻲ ﻟﻠﻔﺮﺩﻳﺔ ﺍﻟﺬﻱ‬
‫ﻳﺴﻤﻴﻪﺍﻹﻧﺴﺎﻥ ﺍﻟﻠﻪ‪ .‬ﻣﻦ ﺃﺟﻞ ﺇﻇﻬﺎﺭ ﺗﻔﺮﺩ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻟﺒﺸﺮﻳﺔ‪ ،‬ﻳﺠﺐ ﻋﻠﻰ ﺍﻟﺒﺸﺮﻳﺔ ﺟﻤﻌﺎء ﺃﻥ ﺗﺼﺒﺢ ﻣﺜﻞ ﺍﻟﻠﻪ‬
‫ﻗﺪﺭﺍﻹﻣﻜﺎﻥ‪ .‬ﻳﺸﻴﺮ ﻫﺬﺍ ﺍﻻﻓﺘﺮﺍﺽ ﺇﻟﻰ ﺃﻥ ﺍﻟﺒﺸﺮ ﻳﺠﺐ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﺃﻛﺜﺮ ﻓﺮﺩﻳﺔ ﻭﺇﺑﺪﺍﻋﺎً ﻭﺃﻥ ﻳﺘﺠﻠﻮﺍ ﻓﻲ ﺍﻷﻓﻌﺎﻝ‬
‫ﻭﺍﻟﺴﻠﺒﻴﺔﻭﻟﻜﻦ ﻓﻲ ﻧﻔﺲ ﺍﻟﻮﻗﺖ ﻳﺠﺐ ﻋﻠﻴﻬﻢ ﺍﻟﺘﺨﻠﺺ ﻣﻦ ﺍﻟﺮﺿﺎ ﻋﻦ ﺍﻟﻨﻔﺲ‪ .‬ﻭﻳﺆﺩﻱ ﻣﻔﻬﻮﻡ ﺍﻷﻧﺎ ﺇﻟﻰ‬
‫ﺇﻧﺴﺎﻥﻛﺎﻣﻞ‪ ،‬ﻭﻳﻌﻨﻲ ﺍﻟﺸﻜﻞ ﺍﻹﻧﺴﺎﻧﻲ ﺍﻟﻤﺜﺎﻟﻲ‪ ،‬ﺍﻹﻧﺴﺎﻥ ﺍﻟﻜﺎﻣﻞ ﺣﻘﺎ ًﻛﺸﺨﺺ‪ ،‬ﺃﻭ ﻳﺼﺒﺢ ﺧﻠﻴﻔﺔ ﺍﻟﻠﻪ ﻓﻲ ﻫﺬﺍ‬
‫ﺍﻟﻌﺎﻟﻢ‪،‬ﻣﺆﻣﻨﺎ ًﺻﺎﺩﻗﺎ ًﻳﺘﻤﺘﻊ ﺑﺎﻟﻘﻮﺓ ﻭﺍﻟﺒﺼﻴﺮﺓ ﻭﺍﻟﻌﻤﻞ ﻭﺍﻟﻔﻀﻴﻠﺔ‪ .‬ﻭﻳﻌﻴﺶ ﻓﻲ ﺣﻴﺎﺗﻪ ﻛﻠﻬﺎ ﺑﺤﻤﺎﺱ ﺣﺴﺐ‬
‫ﺩﻧﻴﻮﻱ‪5.‬‬ ‫ﻣﺸﻴﺉﺔﺍﻟﻠﻪ ﻭﻋﺪﻡ ﺍﻻﺭﺗﺒﺎﻁ ﺑﺄﻱ ﺷﻲء‬

‫ﻓﻲﺍﻟﻤﻘﺎﺑﻞ‪ ،‬ﻛﻲ ﺃﺟﻴﻨﺞ ﺳﻮﺭﻳﻤﻴﻨﺘﺎﺭﺍﻡ ﻛﺄﺣﺪ ﺍﻟﻔﻼﺳﻔﺔ ﺍﻟﺠﺎﻭﻳﻴﻦ ﻧﺎﻗﺶ ﺍﻟﺮﻭﺡ ﺍﻟﺒﺸﺮﻳﺔ ﻟﺘﺤﻘﻴﻖ ﺃﻋﻠﻰ‬
‫ﻧﻘﻄﺔ‪.‬ﻭﻛﺘﺐ ﻓﻲ ﻛﺘﺎﺑﻪ ﺃﻥ ﺃﻋﻠﻰ ﻣﺮﺗﺒﺔ ﻣﻦ ﺍﻟﺒﺸﺮ ﻫﻲﻣﻴﻨﻮﻧﺠﺴﺎ ﺗﺎﻧﺒﺎ ﺗﻨﺠﺮ‪ /‬ﺇﻧﺴﺎﻥ ﺑﻼ ﺧﺼﺎﺉﺺ‪ .‬ﺍﻋﺘﺒﺮ‬
‫ﺳﻮﺭﻳﻮﻣﻨﺘﺎﺭﺍﻡﺃﻥ ﺟﻤﻴﻊ ﺍﻟﻜﺎﺉﻨﺎﺕ ﺍﻟﺤﻴﺔ ﻟﻬﺎ ﺣﺮﻛﺔ ﺷﺨﺼﻴﺔ‪ .‬ﻭﻳﻨﻘﺴﻢ ﻫﺬﺍ ﺍﻟﻜﺎﺉﻦ ﺍﻟﺤﻲ ﺇﻟﻰ ﺛﻼﺛﺔ ﺃﻱ‬
‫ﺍﻟﻨﺒﺎﺗﺎﺕﻭﺍﻟﺤﻴﻮﺍﻧﺎﺕ ﻭﺍﻹﻧﺴﺎﻥ‪ .‬ﺍﻟﺒﺸﺮ ﻛﺎﺉﻨﺎﺕ ﺣﻴﺔ ﻟﻬﺎ ﻣﺸﺎﻋﺮ ﻭﺃﻫﺪﺍﻑ ﺗﺪﻓﻌﻬﺎ ﺇﻟﻰ ﺍﻟﺘﺼﺮﻑ‪6.‬ﻭﻓﻘﺎً ﻟﻜﻲ‬
‫ﺃﺟﻴﻨﺞﺳﻮﺭﻳﻤﻴﻨﺘﺎﺭﺍﻡ‪ ،‬ﻳﺤﺘﺎﺝ ﺍﻹﻧﺴﺎﻥ ﺇﻟﻰ ﺍﻟﻤﺮﻭﺭ ﺑﺄﺭﺑﻊ ﻣﺮﺍﺣﻞ ﻋﻠﻰ ﻃﻮﻝ ﺍﻟﻄﺮﻳﻖ ﻟﻴﺼﺒﺢ ﺇﻧﺴﺎﻧﺎً ﻛﺎﻣﻼ ًﺃﻭ ﻣﺎ‬
‫ﻳﻌُﺮﻑﺑﺎﻹﻧﺴﺎﻥ ﻋﺪﻳﻢ ﺍﻟﻤﻼﻣﺢ‪/‬ﻣﻴﻨﻮﻧﺠﺴﺎ ﺗﺎﻧﺒﺎ ﺗﻨﺠﺮ‪7.‬ﺍﻟﻤﻘﻴﺎﺱ ﺍﻷﻭﻝ ﻫﻮ ﺍﻟﻜﺎﺗﺐ‪ .‬ﺍﻟﻤﻘﻴﺎﺱ ﺍﻟﺜﺎﻧﻲ ﻫﻮ‬
‫ﺍﻟﻨﻐﻤﺎﺕﺍﻹﺣﺪﻯ ﻋﺸﺮﺓ )ﻧﺘﻴﺠﺔ ﺗﺤﺪﻳﺪ ﻫﻮﻳﺔ ﺳﻮﺭﻳﻤﻴﻨﺘﺎﺭﺍﻡ ﻟﻠﺒﺸﺮ(؛ ﺍﻟﺘﺪﺑﻴﺮ ﺍﻟﺜﺎﻟﺚ ﻫﻮ ﻛﺮﺍﻣﺎﺩﺍﻧﻐﺴﺎ;‬
‫ﻭﺍﻟﻤﻘﻴﺎﺱﺍﻟﺮﺍﺑﻊ ﻫﻮ ﺍﻹﻧﺴﺎﻥ ﻋﺪﻳﻢ ﺍﻟﻤﻼﻣﺢ‪ .‬ﻭﻋﻨﺪﻣﺎ ﻳﺼﻞ ﺍﻹﻧﺴﺎﻥ ﺇﻟﻰ ﻫﺬﻩ ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﻌﻠﻴﺎ‪ ،‬ﻻ ﻳﻜﻮﻥ ﻟﺪﻳﻪ‬
‫ﺍﻟﻮﻗﺖﺍﻟﻜﺎﻓﻲ ﻟﺘﻤﻴﻴﺰ ﻏﻴﺮﻩ ﻣﻦ ﺍﻟﺒﺸﺮ‪ ،‬ﻭﺫﻟﻚ ﻷﻥ ﺍﻟﺒﺸﺮ ﻣﺘﺴﺎﻭﻭﻥ ﻭﻣﺘﻨﺎﻏﻤﻮﻥ ﻣﻊ ﻏﻴﺮﻫﻢ ﻣﻦ ﺍﻟﺒﺸﺮ‪ .‬ﻳﻤﻴﻞ‬
‫ﺍﻟﺒﺸﺮﺍﻟﺬﻳﻦ ﻳﺘﻤﺘﻌﻮﻥ ﺑﺄﻋﻠﻰ ﺩﺭﺟﺎﺕ ﺍﻟﺮﻭﺡ ﺇﻟﻰ ﺍﻣﺘﻼﻙ ﻣﺒﺪﺃ ﺍﻟﺤﻴﺎﺓ‪liyane ngepenakake tangga‬‬
‫ﺍﻵﺧﺮﻳﻦ‪8.‬‬ ‫‪Ora ana kepenak‬ﻣﺸﻴﺮﺍ ًﺇﻟﻰ ﺃﻧﻪ ﻻ ﻣﺘﻌﺔ ﺇﻻ ﻓﻲ ﺇﺳﻌﺎﺩ‬

‫‪5‬ﻣﺤﻤﺪ ﺇﻗﺒﺎﻝ‪،‬ﺑﻴﺴﺎﻥ ﺩﺍﺭﻱ ﺗﻴﻤﻮﺭ ﺗﺮﻳﺞ‪ .‬ﺃﻭﻟﻴﻪ ﻋﺒﺪ ﺍﻟﻬﺎﺩﻱ ﻭﻡ ﺩﺍﺭﻱ ﺑﺎﻳﺎﻡ ﻣﺴﻴﺮﻳﻖ)ﺑﺎﻧﺪﻭﻧﺞ‪ :‬ﺑﻮﺳﺘﺎﻛﺎ‪.(1985 ،‬‬

‫‪6‬ﺃﻛﺎﻣﻮ ﺭﺣﻤﺎﻥ‪) "Pemikiran Humanisme Islam Jawa Ki Ageng Suryomentaram Dalam Buku Kawruh Jiwa" ،‬‬
‫ﺇﻳﺎﻥﺳﻮﺭﺍﻛﺎﺭﺗﺎ‪.(2016 ،‬‬
‫‪7‬ﺟﺮﺍﻧﺠﺰﺍﻧﺞ ﺳﻮﺭﻳﻮﻣﻨﺘﺎﺭﺍﻡ‪,‬ﻛﻮﺭﻭﻩ ﺟﻴﻮﺍ)ﺟﺎﻛﺮﺗﺎ‪ :‬ﺍﻟﺴﻴﺮﺓ ﺍﻟﺬﺍﺗﻴﺔ ﺣﺎﺝ ﻣﺎﺳﺎﺟﻮﻧﺞ‪.(1989 ،‬‬
‫‪8‬ﺗﻮﻣﻲ ﻣﻮﻫﻠﻴﺴﻴﻦ ﺃﺣﻤﺪ‪Batin Ki Ageng Suryomentaram(" )UIN Walisongo Semarang، 2018(" ،‬‬
‫‪Ki Ageng Suryomentaram Tentang Pendidikan Akhlak Dalam Buku Puncak Makrifat Jawa )Pengembaraan‬‬
‫‪.Pemikiran‬‬

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 ‫ﺍﻟﺸﺨﺺﺍﻟﻜﺎﻣﻞ‪ :‬ﻭﺟﻬﺎﺕ ﻧﻈﺮ ﻣﻘﺎﺭﻧﺔ‪) ...‬ﻣﺤﻤﺪ ﺷﺮﻳﻒ ﺍﻟﺪﻳﻦ(‬

‫ﺗﻨﺎﻭﻟﺖﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ ﺃﻓﻜﺎﺭ ﻣﺤﻤﺪ ﺇﻗﺒﺎﻝ ﻭﻛﻲ ﺃﺟﻴﻨﺞ ﺳﻮﺭﻳﻮﻣﻨﺘﺎﺭﺍﻡ ﺳﻮﺍء ﺣﻮﻝ‬
‫ﺍﻟﻔﻠﺴﻔﺔﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﺃﻭ ﺍﻟﺮﻭﺡ‪/‬ﺍﻟﺸﻌﻮﺭ‪ ،‬ﺃﻭ ﺍﻟﺨﻮﺩﻱ‪/‬ﺍﻷﻧﺎ‪ ،‬ﻭﻏﻴﺮﻫﺎ ﻣﻦ ﺍﻷﻓﻜﺎﺭ‪ .‬ﻣﻦ ﺍﻟﻤﺆﻛﺪ ﺃﻥ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺎﺕ‬
‫ﺗﺄﺧﺬﻣﺠﻤﻮﻋﺔ ﻣﺘﻨﻮﻋﺔ ﻣﻦ ﻭﺟﻬﺎﺕ ﺍﻟﻨﻈﺮ ﺍﻟﻤﺨﺘﻠﻔﺔ‪ .‬ﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﺴﺎﺑﻘﺔ ﺃﺟﺮﺍﻫﺎ ﺩﻳﻨﻲ ﻛﻮﺳﻮﻣﺎﻧﺪﺍﺭﻱ ﻟﻮﺑﻴﺲ‬
‫ﺍﻟﺬﻱﻛﺘﺐ ﺃﻥ ﺇﻗﺒﺎﻝ ﺃﻋﺎﺩ ﺗﻜﻴﻴﻒ ﻓﻜﺮﺓ ﺍﻟﺨﻮﺩﻱ ﺍﻟﻔﺎﺭﺳﻴﺔ ﻣﻦ ﺧﻼﻝ ﺍﻟﻘﻀﺎء ﻋﻠﻰ ﻣﻌﻨﺎﻫﺎ ﺍﻟﺴﻠﺒﻲ‪ :‬ﺍﻷﻧﺎﻧﻴﺔ‬
‫ﻭﺍﻷﻧﺎﻧﻴﺔ‪.‬ﺛﻢ ﻭﺿﻊ ﻓﻜﺮﺓ ﺍﻟﺨﻮﺩﻱ ﻓﻲ ﺷﻜﻞ ﺇﻳﺠﺎﺑﻲ‪9.‬ﻋﻼﻭﺓ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﺗﻮﺿﺢ ﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﺘﻲ ﺃﺟﺮﺍﻫﺎ ﺇﺳﻤﺎﻋﻴﻞ‬
‫ﺻﺎﻟﺢﻓﻲ ﺭﺳﺎﻟﺔ ﺍﻟﺒﻜﺎﻟﻮﺭﻳﻮﺱ ﺃﻧﻪ ﻣﻦ ﺧﻼﻝ ﺗﻄﻮﻳﺮ ﺍﻷﻧﺎ‪ ،‬ﻳﻤﻜﻦ ﺗﺤﻘﻴﻖ ﺍﻟﺨﻠﻮﺩ ﺍﻟﺬﺍﺗﻲ ﻷﻥ ﺍﻟﺨﻠﻮﺩ ﺍﻟﺬﺍﺗﻲ ﻫﻮ‬
‫ﺇﻣﻜﺎﻧﻴﺔﻟﻺﻧﺴﺎﻥ‪ ،‬ﻭﻟﻜﻦ ﻳﺠﺐ ﺍﻟﺘﺄﻛﻴﺪ ﻋﻠﻰ ﺃﻥ ﺗﻄﻮﻳﺮ ﺍﻟﺬﺍﺕ ﻳﺘﻄﻠﺐ ﺍﻟﻌﻤﻞ ﺍﻟﺠﺎﺩ‪10.‬ﻭﺟﺪﺕ ﺩﺭﺍﺳﺔ ﺃﺟﺮﺗﻬﺎ ﺭﻳﻤﺎ‬
‫ﻓﻴﺘﺮﻳﺎﻧﻲﺃﻥ ﻛﻞ ﺇﻧﺴﺎﻥ ﻳﺠﺐ ﺃﻥ ﻳﺰﺭﻉ ﺇﻣﻜﺎﻧﺎﺗﻪ ﺍﻟﺨﺎﺻﺔ )ﺍﻷﻧﺎ( ﻣﻦ ﺃﺟﻞ ﺍﻟﺒﻘﺎء ﻭﺍﻟﺘﻜﻴﻒ ﻭﺍﻟﺘﻘﺪﻡ‪ .‬ﻭﻻ ﻳﻨﺒﻐﻲ‬
‫ﻟﻺﻧﺴﺎﻥﺃﻥ ﻳﻨﻜﺮ ﻭﺟﻮﺩﻩ ﻭﻳﺤﺎﻭﻝ ﺩﺍﺉﻤﺎً ﺗﻄﻮﻳﺮ ﺗﻤﻴﺰﻩ ﻭﺗﻔﺮﺩﻩ‪11.‬ﻭﻓﻲ ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ‪ ،‬ﻓﺈﻥ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ‬
‫ﻋﻠﻰﺍﻟﺒﺸﺮ ﻣﻦ ﻭﺟﻬﺔ ﻧﻈﺮ ﻛﻲ ﺃﺟﻴﻨﺞ ﺳﻮﺭﻳﻤﻴﻨﺘﺎﺭﺍﻡ ﻋﺪﻳﺪﺓ ﺑﻨﻔﺲ ﺍﻟﻘﺪﺭ‪ .‬ﻋﻼﻭﺓ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻓﺈﻥ ﻣﻘﺎﻝ ﺃﻟﻔﺘﻮﻥ‬
‫ﺣﺴﻨﺔﻳﺸﺮﺡ ﺗﻌﺎﻟﻴﻢ ﺳﻮﺭﻳﻤﻴﻨﺘﺎﺭﺍﻡ )ﻛﻮﺭﻭﻩ ﺟﻴﻮﺍ( ﻓﻲ ﺍﻻﻧﺪﻣﺎﺝ ﺍﻻﺟﺘﻤﺎﻋﻲ‪ ،‬ﻭﺍﻟﺬﻱ ﺑﺪﻭﺭﻩ ﻳﻤﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ‬
‫ﺗﺄﺛﻴﺮﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺃﻭ ﻧﻮﻋﻴﺔ ﺣﻴﺎﺓ ﺍﻟﻤﺠﺘﻤﻊ‪12.‬ﺩﺭﺍﺳﺔ ﻓﻴﺼﻞ ﻛﻤﺎﻝ ﻭﺁﺧﺮﻭﻥ‪ .‬ﻳﺪﺭﺱ ﻛﻴﻔﻴﺔ ﺃﻥ ﺗﺼﺒﺢ ﺇﻧﺴﺎﻧﺎً‬
‫(‪13.‬‬‫ﻛﺎﻣﻼ ًﻭﻓﻘﺎً ﻟﻠﺘﻌﺎﻟﻴﻢ ﺍﻷﺳﺎﺳﻴﺔ ﻟﺴﻮﺭﻳﻮﻣﻴﻨﺘﺎﺭﺍﻡ )‪com.wewarah‬‬

‫ﻭﺑﻨﺎءﻋﻠﻰ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ ﻳﻬﺪﻑ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺇﻟﻰ ﻣﻌﺮﻓﺔ ﻣﻔﻬﻮﻡ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻜﺎﻣﻞ ﻓﻲ ﻣﻨﻈﻮﺭ‬
‫ﺍﻟﻔﻠﺴﻔﺔﺍﻟﺸﺮﻗﻴﺔ ﻭﺍﻟﻔﻠﺴﻔﺔ ﺍﻟﺠﺎﻭﻳﺔ‪ ،‬ﻭﺗﺤﺪﻳﺪﺍ ﻣﺤﻤﺪ ﺇﻗﺒﺎﻝ ﻭﻛﻲ ﺃﺟﻴﻨﺞ ﺳﻮﺭﻳﻤﻴﻨﺘﺎﺭﺍﻡ‪ .‬ﺗﺮﻛﺰ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ ﺃﻛﺜﺮ‬
‫ﻋﻠﻰﻣﻔﻬﻮﻡ ﺍﻟﻨﻔﺲ‪/‬ﺍﻟﺸﻌﻮﺭ ﻓﻲ ﻓﻜﺮ ﺳﻮﺭﻳﻤﻨﺘﺎﺭﺍﻡ ﻭﻣﻔﻬﻮﻡ ﺍﻟﺸﺨﺺ‪/‬ﺍﻷﻧﺎ ﻓﻲ ﺃﻓﻜﺎﺭ ﻣﺤﻤﺪ ﺇﻗﺒﺎﻝ ﻋﻦ‬
‫ﺍﻹﻧﺴﺎﻥ‪.‬ﻛﻤﺎ ﺗﺼﻒ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ ﺃﻓﻜﺎﺭ ﺍﻟﺸﺨﺼﻴﺘﻴﻦ ﺣﻮﻝ ﺍﻟﺸﺨﺼﻴﺔ ﺃﻭ ﺍﻟﻨﻔﺲ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﺟﻤﻴﻊ ﺍﻟﺠﻮﺍﻧﺐ‬
‫ﺍﻟﻤﺤﺘﻤﻠﺔﻟﻺﻧﺴﺎﻥ ﻭﺑﺎﻟﺘﺎﻟﻲ ﺗﺘﻤﻜﻦ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ ﻣﻦ ﺇﻳﺠﺎﺩ ﺃﻭﺟﻪ ﺍﻟﺘﺸﺎﺑﻪ ﻭﺍﻻﺧﺘﻼﻑ ﻓﻲ ﺃﻓﻜﺎﺭ ﺍﻟﺸﺨﺼﻴﺘﻴﻦ‬
‫ﻭﺗﺤﺪﻳﺪﻣﺎ ﺇﺫﺍ ﻛﺎﻧﺘﺎ ﻛﺬﻟﻚ ﺃﻡ ﻻ‪.‬‬

‫‪9‬ﺩﻳﻨﻲ ﻛﻮﺳﻮﻣﺎﻧﺪﺍﺭﻱ ﻟﻮﺑﻴﺲ‪" ،‬ﺣﻜﺎﻳﺔ ﻣﺎﻧﻮﺳﻴﺎ ﻣﻴﻨﻮﺭﻭﺕ ﻣﺤﻤﺪ ﺇﻗﺒﺎﻝ ﺩﺍﻥ ﺧﻠﻴﻞ ﺟﺒﺮﺍﻥ"‪،‬ﺍﻟﺤﻜﻤﺔ‪ :‬ﻣﺠﻠﺔ ﺍﻟﺜﻴﻮﺻﻮﻓﻲ ﺩﺍﻥ‬
‫ﺑﻴﺮﺍﺩﺍﺑﺎﻥﺍﻹﺳﻼﻡ‪ ،4‬ﻻ‪.https://doi.org/http://dx.doi.org/10.51900/alhikmah.v4i1.12535 ،21–112 :(2022) 1 .‬‬

‫‪10‬ﺇﺳﻤﺎﻋﻴﻞ ﺻﺎﻟﺢ‪" ،‬ﻛﻴﺒﺎﺩﻳﺎﻥ ﺩﻳﺮﻱ ﺑﻴﺮﺳﺒﻜﺘﻴﻒ ﻣﺤﻤﺪ ﺇﻗﺒﺎﻝ" )‪-palm-oil-industry ،(UIN Sunan Kalijaga، 2020‬‬
‫‪./http://mpoc.org.my/malaysian‬‬
‫‪11‬ﺭﻳﻤﺎ ﻓﻴﺘﺮﻳﺎﻧﻲ‪» ،‬ﻓﻠﺴﻔﺔ ﺍﻷﻧﺎ ﻣﺤﻤﺪ ﺇﻗﺒﺎﻝ«‪،‬ﺟﻮﺭﻧﺎﻝ ﺍﻧﺘﻠﻴﺠﻴﻨﺴﻴﺎ‪ ،03‬ﻻ‪intelegensia.v3i2.1345 ،47-36 :(2015) 2 .‬‬
‫‪.https://doi.org/https://doi.org/10.34001/‬‬
‫‪12‬ﺃﻟﻔﺎﺗﻮﻥ ﺣﺴﻨﺔ‪Ajaran Ki Ageng Suryomentaram Tentang Masyarakat Sosial Dan Kebudayaan(" ،‬‬
‫‪،"Dinamika Pergeseran Identitas Kramadangsa Menuju Identitas Manusia Tanpa Ciri )Kajian Terhadap‬ﺑﻴﺠﻮﻥ‪:‬‬
‫ﺣﻀﺎﺭﺓﺍﻹﺳﻼﻡ ﻧﻮﺳﺎﻧﺘﺎﺭﺍ‪ ،6‬ﻻ‪.https://doi.org/https://doi.org/10.51925/inc.v6i02.53 ،(2021) 2 .‬‬
‫‪13‬ﻓﻴﺼﻞ ﻛﻤﺎﻝ ﻭﺯﻟﻔﺎ ﺇﻧﺪﺭﺍ ﻭﺍﻫﻴﻮﻧﻴﻨﺠﺮﻭﻡ‪"Aktualisasi Ajaran Ki Ageng Suryomentaram Sebagai" ،‬‬
‫ﺭﻗﻢ‪،20-10:(2017)2‬‬ ‫ﺑﻨﺪﻳﺪﻳﻜﺎﻥﻛﺎﺭﺍﻛﺘﺮ‪".‬ﺑﺎﻧﻜﺎﺭ‪,1‬‬ ‫ﺃﺳﺎﺱ‬
‫‪https://ejournal.unugha.ac.id/index.php/pancar/article/view/189/154.‬‬

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 ‫ﺍﻹﺻﻼﺡ‪:‬ﻣﺠﻠﺔ ﺍﻷﺩﺏ ﻭﺍﻟﺘﺎﺭﻳﺦ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺍﻟﻤﺠﻠﺪ‪ ،3 .‬ﺍﻟﻌﺪﺩ ‪ ،2‬ﺩﻳﺴﻤﺒﺮ ‪ :2022‬ﺹ‪149-127 .‬‬

‫ﻣﻨﺎﺳﺒﺔﺇﺫﺍ ﺃﺻﺒﺤﺖ ﻧﻈﺮﻳﺔ ﻣﻀﺎﺩﺓ ﻟﻠﺜﻘﺎﻓﺔ ﺍﻟﻐﺮﺑﻴﺔ ﻟﻠﺤﺪ ﻣﻦ ﺍﻟﺘﻘﻠﻴﺪ ﺍﻷﻋﻤﻰ ﻟﻠﻐﺮﺏ‪.‬‬

‫ﺍﻟﻤﻨﻬﺠﻴﺔ‬
‫ﻫﺬﻩﺍﻟﺪﺭﺍﺳﺔ ﻫﻲ ﺩﺭﺍﺳﺔ ﻧﻮﻋﻴﺔ ﻣﻊ ﻧﻬﺞ ﺍﻟﺒﺤﺚ ﺍﻟﻤﻜﺘﺒﻲ‪ .‬ﻳﺘﻢ ﺍﻟﺤﺼﻮﻝ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ ﺍﻷﺩﺑﻴﺔ ﻓﻲ ﻓﺤﺺ‬
‫ﺍﻟﺒﻴﺎﻧﺎﺕﻣﻦ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻷﻭﻟﻴﺔ ﺑﻌﻨﻮﺍﻥ‪Rekonstruksi Pemikiran Dalam Agama Islam‬ﺑﻮﺍﺳﻄﺔ ﻣﺤﻤﺪ‬
‫ﺇﻗﺒﺎﻝﻭﻛﻮﺭﻭﻩ ﺟﻴﻮﺍﺑﻮﺍﺳﻄﺔ ﻛﻲ ﺃﺟﻴﻨﺞ ﺳﻮﺭﻳﻮﻣﻨﺘﺎﺭﺍﻡ‪ .‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺜﺎﻧﻮﻱ ﻟﻬﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ ﻫﻮ ﻓﺤﺺ ﺍﻟﺒﻴﺎﻧﺎﺕ ﺍﻟﺘﻲ‬
‫ﻳﺘﻢﺍﻟﺤﺼﻮﻝ ﻋﻠﻴﻬﺎ ﻣﻦ ﺍﻟﻤﻜﺘﺒﺎﺕ ﺃﻭ ﺍﻟﺒﻴﺎﻧﺎﺕ ﺫﺍﺕ ﺍﻟﺼﻠﺔ ﺑﻬﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ ﻣﺜﻞ ﺍﻟﻤﺠﻼﺕ ﻭﺍﻟﻜﺘﺐ ﻭﺍﻟﺪﻭﺭﻳﺎﺕ ‪/‬‬
‫ﺍﻟﺼﺤﻒﻭﺍﻟﻤﺠﻼﺕ ﻭﻏﻴﺮﻫﺎ‪ .‬ﺗﺴﺘﺨﺪﻡ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﺘﺤﻠﻴﻞ ﺍﻟﻮﺻﻔﻲ ﻭﻣﻨﻬﺞ ﻓﻴﺮﺳﺘﻴﻦ‪ .‬ﺗﻢ ﺍﺳﺘﺨﺪﺍﻡ ﻫﺬﻩ‬
‫ﺍﻟﻄﺮﻳﻘﺔﻟﻘﺮﺍءﺓ ﺃﻓﻜﺎﺭ ﻣﺤﻤﺪ ﺇﻗﺒﺎﻝ ﻭﻛﻲ ﺃﺟﻴﻨﺞ ﺳﻮﺭﻳﻮﻣﻨﺘﺎﺭﺍﻡ ﻟﻠﺘﺄﻛﺪ ﻣﻦ ﺃﻥ ﻧﺘﺎﺉﺞ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ ﻻ ﺗﻐﻴﺮ ﺃﻓﻜﺎﺭ‬
‫ﻫﺬﻩﺍﻟﺸﺨﺼﻴﺎﺕ‪ .‬ﻭﻗﺪ ﺍﺳﺘﻐﺮﻕ ﺑﻨﺎء ﻫﺬﻩ ﺍﻟﻜﺘﺎﺑﺔ ﺃﺭﺑﻊ ﻣﺮﺍﺣﻞ‪ :‬ﺟﻤﻊ ﺍﻟﺒﻴﺎﻧﺎﺕ‪ ،‬ﻭﺍﻟﺘﺤﻘﻖ‪ ،‬ﻭﺍﻟﺘﻔﺴﻴﺮ‪ ،‬ﻭﺍﻟﻜﺘﺎﺑﺔ‪.‬‬

‫ﻣﻨﺎﻗﺸﺔ‬
‫ﺳﻴﺮﺓﻣﺤﻤﺪ ﺇﻗﺒﺎﻝ ﻭﻓﻜﺮﻩ‬
‫ﻭﻟﺪﻣﺤﻤﺪ ﺇﻗﺒﺎﻝ ﻓﻲ ‪ 9‬ﻧﻮﻓﻤﺒﺮ ‪1877‬ﻡ ﻓﻲ ﺳﻴﺎﻟﻜﻮﺕ‪ ،‬ﺍﻟﺒﻨﺠﺎﺏ‪ ،‬ﺍﻟﻬﻨﺪ )ﺑﺎﻛﺴﺘﺎﻥ ﺍﻵﻥ(‪14.‬ﻧﺸﺄ ﺇﻗﺒﺎﻝ ﻓﻲ ﺃﺳﺮﺓ‬
‫ﺻﻮﻓﻴﺔ‪.‬ﻭﺍﻟﺪﻩ ﻫﻮ ﺍﻟﺸﻴﺦ ﻧﻮﺭ ﻣﺤﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺭﻓﻴﻖ ﺍﻟﺬﻱ ﻛﺎﻥ ﺁﺑﺎﺅﻩ ﻣﻦ ﻃﺒﻘﺔ ﺍﻟﻜﺸﻤﻴﺮﻳﻴﻦ ﺑﺮﺍﻫﻤﺎ ﺍﻟﺬﻳﻦ‬
‫ﺍﻋﺘﻨﻘﻮﺍﺍﻹﺳﻼﻡ ﻗﺒﻞ ﻋﺪﺓ ﺃﺟﻴﺎﻝ‪ .‬ﻭﻛﺎﻧﺖ ﻭﺍﻟﺪﺗﻪ ﺍﻹﻣﺎﻡ ﺑﻴﺒﻲ ﻣﺘﺪﻳﻨﺔ ﻭﻣﺘﺪﻳﻨﺔ‪15.‬ﻛﺎﻥ ﻟﻮﺍﻟﺪﻩ ﻭﻭﺍﻟﺪﺗﻪ ﺗﺄﺛﻴﺮ ﻛﺒﻴﺮ‬
‫ﻓﻲﻣﺠﺎﻝ ﺩﺭﺍﺳﺘﻪ‪ .‬ﺑﺎﻹﺿﺎﻓﺔ ﺇﻟﻰ ﺫﻟﻚ‪ ،‬ﻓﺈﻥ ﻣﻤﺎﺭﺳﺔ ﻭﺍﻟﺪﻩ ﻟﻠﺼﻮﻓﻴﺔ ﻛﺎﻧﺖ ﻧﺘﻴﺠﺔ ﺍﻟﺘﻌﺎﻟﻴﻢ ﺍﻟﺘﻲ ﺗﻠﻘﺎﻫﺎ ﻣﻦ‬
‫ﺟﺪﺇﻗﺒﺎﻝ‪ ،‬ﺍﻟﺸﻴﺦ ﻧﻮﺭ ﻣﺤﻤﺪ‪ ،‬ﺍﻟﺬﻱ ﻛﺎﻥ ﺗﺎﺟﺮﺍً ﺻﻐﻴﺮﺍً ﺃﺻﻠﻪ ﻣﻦ ﻛﺸﻤﻴﺮ ﺛﻢ ﻫﺎﺟﺮ ﺇﻟﻰ ﺳﻴﺎﻟﻜﻮﺕ ﻓﻲ ﺍﻟﺒﻨﺠﺎﺏ‪.‬‬
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‫ﺑﺪﺃﺇﻗﺒﺎﻝ ﺗﻌﻠﻴﻤﻪ ﻓﻲ ﻣﺪﺭﺳﺔ ﺍﻹﺭﺳﺎﻟﻴﺔ ﺍﻻﺳﻜﺘﻠﻨﺪﻳﺔ ﻓﻲ ﺳﻴﺎﻟﻜﻮﺕ‪ ،‬ﺍﻟﺒﻨﺠﺎﺏ‪ .‬ﺑﺘﻮﺟﻴﻪ ﻣﻦ ﻣﻴﺮ ﺣﺴﻦ‬
‫ﺍﻟﺬﻱﻛﺎﻥ ﻛﺎﺗﺒﺎً ﻣﻠﻬﻤﺎً‪ ،‬ﺃﻃﻠﻖ ﺇﻗﺒﺎﻝ ﺍﻟﻌﻨﺎﻥ ﻹﻣﻜﺎﻧﺎﺗﻪ ﺍﻟﻔﻜﺮﻳﺔ‪ .‬ﺃﺩﺭﻙ ﻣﻴﺮ ﺣﺴﻦ ﺃﻥ ﺫﻛﺎء ﺇﻗﺒﺎﻝ ﻭﺧﻴﺎﻟﻪ ﻫﻮ ﺃﺣﺪ‬
‫ﺍﻹﻣﻜﺎﻧﺎﺕﺍﻟﺘﻲ ﺟﻌﻠﺘﻪ ﻣﺘﻤﻴﺰﺍً ﻋﻦ ﺍﻟﻄﻼﺏ ﺍﻵﺧﺮﻳﻦ‪ .‬ﻗﺎﻡ ﺑﺘﻌﻠﻴﻢ ﺇﻗﺒﺎﻝ ﻛﻴﻔﻴﺔ ﺗﺤﻮﻳﻞ ﺍﻟﺸﻌﺮ ﺍﻟﻜﻼﺳﻴﻜﻲ‬
‫ﺍﻷﺭﺩﻳﺔﻭﺍﻟﻔﺎﺭﺳﻴﺔ ﻭﺃﺻﺒﺢ ﺷﺨﺼﻴﺔ ﻣﺆﺛﺮﺓ ﻟﻠﻐﺎﻳﺔ ﻓﻲ ﻓﻜﺮ ﺇﻗﺒﺎﻝ‬

‫‪14‬ﻣﻢ‪ .‬ﺳﻴﺎﺭﻳﻒ‪،‬ﺇﻗﺒﺎﻝ ﺗﻨﺘﺎﻧﺞ ﺗﻮﻫﺎﻥ ﺩﺍﻥ ﻛﻴﻨﺪﺍﻫﺎﻥ ﺗﺮﻳﺞ‪ .‬ﻳﻮﺳﻒ ﺟﻤﻴﻞ)ﺑﺎﻧﺪﻭﻧﺞ‪ :‬ﻣﻴﺰﺍﻥ‪120 .(1994 ،‬‬
‫‪15‬ﺳﻮﺩﺍﺭﺳﻮﻧﻮ‪،‬ﻓﻠﺼﺎﻓﺎﺕ ﺍﻹﺳﻼﻡ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ‪) .‬ﺟﺎﻛﺮﺗﺎ‪ :‬ﺭﻳﻨﻴﻜﺎ ﺳﻴﺒﺘﺎ‪ .(2010 ،‬ﺡ‪45.‬‬
‫‪16‬ﻳﺎﻳﺎ ﻧﻮﺭﻣﺎﻟﻴﺔ‪" ،‬ﺣﻜﺎﻳﺔ ﻣﺎﻧﻮﺳﻴﺎ ﻣﻨﻮﺭﻭﺕ ﻣﺤﻤﺪ ﺇﻗﺒﺎﻝ"‪Ilmu Pengetahuan Dan Pemikiran Keagamaan Tajdid.‬‬
‫‪ ،21Majalah‬ﻻ‪.99-88 :(2019) 1 .‬‬

‫‪131‬‬
 ‫ﺍﻟﺸﺨﺺﺍﻟﻜﺎﻣﻞ‪ :‬ﻭﺟﻬﺎﺕ ﻧﻈﺮ ﻣﻘﺎﺭﻧﺔ‪) ...‬ﻣﺤﻤﺪ ﺷﺮﻳﻒ ﺍﻟﺪﻳﻦ(‬

‫ﺣﻴﺎﺓ‪.‬ﻭﺍﺻﻞ ﺇﻗﺒﺎﻝ ﺩﺭﺍﺳﺘﻪ ﻓﻲ ﻻﻫﻮﺭ‪ ،‬ﻓﻲ ﺟﺎﻣﻌﺔ ﺍﻟﻮﻻﻳﺔ‪ ،‬ﻓﻲ ﻋﺎﻡ ‪ .1895‬ﻭﺑﻌﺪ ﻋﺎﻣﻴﻦ ﺑﺎﻟﻀﺒﻂ‪ ،‬ﻓﻲ ﺍﻟﻔﺘﺮﺓ‬
‫ﻣﻦ‪ 1897‬ﺇﻟﻰ ‪ ،1899‬ﺣﺼﻞ ﻋﻠﻰ ﺑﻜﺎﻟﻮﺭﻳﻮﺱ ﻓﻲ ﺍﻵﺩﺍﺏ )ﻣﺤﺎﻣﻲ( ﻭﻣﺎﺟﺴﺘﻴﺮ ﻓﻲ ﺍﻵﺩﺍﺏ )ﻣﺎﺟﺴﺘﻴﺮ( ﻓﻲ‬
‫ﺍﻟﻔﻠﺴﻔﺔ‪.‬ﺣﺼﻞ ﺇﻗﺒﺎﻝ ﻋﻠﻰ ﺍﻟﻤﻴﺪﺍﻟﻴﺔ ﺍﻟﺬﻫﺒﻴﺔ ﻛﺪﻟﻴﻞ ﻋﻠﻰ ﺍﻟﺘﻘﺪﻳﺮ ﻟﻜﻮﻧﻪ ﺍﻟﻄﺎﻟﺐ ﺍﻟﻮﺣﻴﺪ ﺍﻟﺬﻱ ﺍﺟﺘﺎﺯ ﺍﻻﺧﺘﺒﺎﺭ‬
‫ﺍﻟﻨﻬﺎﺉﻲﺍﻟﺸﺎﻣﻞ‪17.‬‬

‫ﻭﻓﻲﻻﻫﻮﺭ ﺣﻴﺚ ﺩﺭﺱ ﺇﻗﺒﺎﻝ‪ ،‬ﺍﻟﺘﻘﻰ ﺑﺎﻟﻤﺴﺘﺸﺮﻕ ﺍﻟﻐﺮﺑﻲ ﺗﻮﻣﺎﺱ ﺃﺭﻧﻮﻟﺪ ﺍﻟﺬﻱ ﺃﺻﺒﺢ ﺃﺳﺘﺎﺫﻩ ﻓﻲ ﻛﻠﻴﺔ‬
‫ﻻﻫﻮﺭﺍﻟﺤﻜﻮﻣﻴﺔ‪ .‬ﺃﻟﻬﻤﻪ ﺗﻮﻣﺎﺱ ﺃﺭﻧﻮﻟﺪ ﻟﻤﻮﺍﺻﻠﺔ ﺩﺭﺍﺳﺘﻪ ﻓﻲ ﺃﻭﺭﻭﺑﺎ‪18.‬ﻭﻓﻲ ﻋﺎﻡ ‪ ،1899‬ﺗﻢ ﺗﻌﻴﻴﻦ ﺇﻗﺒﺎﻝ‬
‫ﻛﻤﺤﺎﺿﺮﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻓﻲ ﺍﻟﻜﻠﻴﺔ ﺍﻟﺸﺮﻗﻴﺔ ﻓﻲ ﻻﻫﻮﺭ‪ .‬ﻭﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﻓﻲ ﻋﺎﻡ ‪ ،1905‬ﻭﺍﺻﻞ ﺩﺭﺍﺳﺘﻪ ﻓﻲ ﺟﺎﻣﻌﺔ‬
‫ﻛﺎﻣﺒﺮﻳﺪﺝﻓﻲ ﺇﻧﺠﻠﺘﺮﺍ‪ ،‬ﺣﻴﺚ ﺩﺭﺱ ﺍﻟﻔﻠﺴﻔﺔ ﻋﻠﻰ ﻳﺪ ﺭ‪ .‬ﺃ‪ .‬ﻧﻴﻜﻮﻟﺴﻮﻥ‪19.‬ﺃﺛﻨﺎء ﺩﺭﺍﺳﺘﻪ‪ ،‬ﺗﻠﻘﻰ ﺇﻗﺒﺎﻝ ﺍﻟﺘﻮﺟﻴﻪ ﻣﻦ‬
‫ﺟﻴﻤﺲﻭﺍﺭﺕ ﻭﺟﻲ ﺇﻱ ﻣﺎﻙ ﺗﻴﺠﺎﺭﺕ‪ ،‬ﻭﻫﻮ ﺃﺣﺪ ﺍﻟﻬﻴﺠﻠﻴﻴﻦ ﺍﻟﺠﺪﺩ‪ ،‬ﻭﻛﺎﻧﺎ ﻣﺤﺎﺿﺮﻳﻦ ﺑﺎﺭﺯﻳﻦ‪ .‬ﻭﺇﻟﻰ ﺟﺎﻧﺐ‬
‫ﺍﻟﻔﻠﺴﻔﺔ‪،‬ﺩﺭﺱ ﺇﻗﺒﺎﻝ ﺍﻟﻘﺎﻧﻮﻥ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻟﺴﻴﺎﺳﻴﺔ ﻓﻲ ﻟﻴﻨﻜﻮﻟﻦ ﺇﻥ ﺑﻠﻨﺪﻥ‪ ،‬ﺣﻴﺚ ﺣﺼﻞ ﻋﻠﻰ ﺩﺭﺟﺔ ﺍﻟﻤﺎﺟﺴﺘﻴﺮ‪.‬‬

‫ﻭﺑﻌﺪﺫﻟﻚ ﺑﻌﺎﻣﻴﻦ‪ ،‬ﻓﻲ ﻧﻮﻓﻤﺒﺮ ‪ ،1907‬ﻭﺍﺻﻞ ﺇﻗﺒﺎﻝ ﺩﺭﺍﺳﺘﻪ ﻓﻲ ﻣﻴﻮﻧﻴﺦ ﺑﺄﻟﻤﺎﻧﻴﺎ ﻭﺣﺼﻞ ﻋﻠﻰ ﺩﺭﺟﺔ‬
‫ﺍﻟﺪﻛﺘﻮﺭﺍﻩ)ﺍﻟﺪﻛﺘﻮﺭﺍﻩ( ﻓﻲ ﺍﻟﻔﻠﺴﻔﺔ ﺑﺄﻃﺮﻭﺣﺘﻪ ﺑﻌﻨﻮﺍﻥ "ﺗﻄﻮﺭ ﺍﻟﻤﻴﺘﺎﻓﻴﺰﻳﻘﺎ ﻓﻲ ﺑﻼﺩ ﻓﺎﺭﺱ"‪20.‬ﻭﻣﻦ ﻫﻨﺎ ﻳﻤﻜﻨﻨﺎ‬
‫ﺃﻥﻧﻌﺮﻑ ﺃﻧﻪ ﺧﻼﻝ ﻣﺎ ﻳﻘﺮﺏ ﻣﻦ ﺛﻼﺙ ﺳﻨﻮﺍﺕ ﻓﻲ ﺃﻭﺭﻭﺑﺎ ﺣﺼﻞ ﺇﻗﺒﺎﻝ ﻋﻠﻰ ﺛﻼﺙ ﺩﺭﺟﺎﺕ ﻭﻫﻲ ﺑﻜﺎﻟﻮﺭﻳﻮﺱ‬
‫ﺍﻵﺩﺍﺏﻓﻲ ﻣﺠﺎﻝ ﺍﻟﻔﻦ ﻭﺍﻟﺪﻋﻮﺓ‪ ،‬ﻭﺃﻛﻤﻞ ﺑﺮﻧﺎﻣﺞ ﺍﻟﻤﺎﺟﺴﺘﻴﺮ ﻓﻲ ﺍﻵﺩﺍﺏ ﺗﻠﻴﻬﺎ ﺩﺭﺟﺔ ﺍﻟﺪﻛﺘﻮﺭﺍﻩ ﻓﻲ ﺍﻟﻔﻠﺴﻔﺔ ﻓﻲ‬
‫ﺍﻟﻌﺎﻡﺍﻟﺘﺎﻟﻲ‪ .‬ﻛﺎﻥ ﺇﻧﺠﺎﺯ ﺇﻗﺒﺎﻝ ﻣﺜﻴﺮﺍً ﻟﻺﻋﺠﺎﺏ ﻓﻲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ‪ ،‬ﺇﺫ ﻛﺎﻥ ﻣﻦ ﺍﻟﻨﺎﺩﺭ ﻓﻲ ﺍﻟﻌﺼﺮ ﺍﻟﺤﺪﻳﺚ ﺃﻥ ﺗﺠﺪ‬
‫ﺷﺨﺼﺎًﺃﻧﺠﺰ ﺍﻟﻜﺜﻴﺮ ﻓﻲ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﻔﺘﺮﺓ ﺍﻟﻘﺼﻴﺮﺓ ﻣﻦ ﺍﻟﺰﻣﻦ‪ .‬ﺟﺎء ﺇﻗﺒﺎﻝ ﺇﻟﻰ ﺇﻧﺠﻠﺘﺮﺍ )ﻟﻨﺪﻥ( ﻓﻲ ﺍﻟﻌﺎﻡ ﺍﻟﺘﺎﻟﻲ‬
‫ﻹﻟﻘﺎءﻣﺤﺎﺿﺮﺓ ﺣﻮﻝ ﺍﻟﻘﻀﺎﻳﺎ ﺍﻹﺳﻼﻣﻴﺔ ﻓﻲ ﺍﻟﻜﻠﻴﺔ ﺍﻟﺤﻜﻮﻣﻴﺔ ﻓﻲ ﺍﻟﺮﺑﻴﻊ‪ .‬ﻭﻫﻨﺎﻙ ﺃﺻﺒﺢ ﻋﻤﻴﺪ ﻛﻠﻴﺔ ﺍﻟﺪﺭﺍﺳﺎﺕ‬
‫ﺍﻟﺸﺮﻗﻴﺔﻭﺭﺉﻴﺲ ﻗﺴﻢ ﺍﻟﻔﻠﺴﻔﺔ‪ .‬ﺑﺎﻹﺿﺎﻓﺔ ﺇﻟﻰ ﺫﻟﻚ‪ ،‬ﻋﻤﻞ ﺇﻗﺒﺎﻝ ﻓﻲ ﻟﺠﻨﺔ ﺍﻹﺻﻼﺡ ﺍﻟﻬﻨﺪﻳﺔ‪21.‬ﻭﺑﺼﺮﻑ ﺍﻟﻨﻈﺮ‬
‫ﻋﻦﺍﻟﺘﺪﺭﻳﺲ ﻓﻲ ﻛﻠﻴﺔ ﻟﻨﺪﻥ ﺍﻟﺤﻜﻮﻣﻴﺔ‪ ،‬ﻓﻘﺪ ﺃﻟﻘﻰ ﺃﻳﻀﺎً ﻣﺤﺎﺿﺮﺍﺕ ﻓﻲ ﺍﻟﺴﻴﺎﺳﺔ ﻓﻲ ﺟﺎﻣﻌﺎﺕ ﺣﻴﺪﺭ ﺃﺑﺎﺩ‬
‫ﻭﻣﺪﺭﺍﺱﻭﺃﻟﻴﺠﺎﺭﻩ‪ .‬ﺗﻢ ﺗﺴﺠﻴﻞ ﻣﺤﺎﺿﺮﺍﺕ ﺇﻗﺒﺎﻝ ﻻﺣﻘﺎً ﺗﺤﺖ ﻋﻨﻮﺍﻥ ﺳﺘﺔ‬

‫‪17‬ﻣﺤﻤﺪ ﺇﻗﺒﺎﻝ‪،‬ﺳﻴﺴﻲ ﺇﻧﺴﺎﻧﻮﻱ ﺇﻗﺒﺎﻝ‪ ،‬ﺗﺮﺝ‪ .‬ﺇﺣﺴﺎﻥ ﻋﻠﻲ ﻓﻮﺯﻱ ﺩﺍﻥ ﻧﻮﺭﻭﻝ ﺃﻭﺟﺴﺘﻴﻨﺎ)ﺑﺎﻧﺪﻭﻧﺞ‪ :‬ﻣﻴﺰﺍﻥ‪23 .(1992 ،‬‬

‫‪18‬ﻫﺎﺭﻭﻥ ﻧﺎﺳﻮﺗﻴﻮﻥ‪,‬ﺑﻴﻤﺒﺎﻫﺎﺭﻭﺍﻥ ﺩﻻﻡ ﺇﺳﻼﻡ ﺳﻴﺠﺎﺭﻩ ﺑﻴﻤﻴﻜﻴﺮﺍﻥ ﺩﺍﻥ ﺟﻴﺮﺍﻛﺎﻥ)ﺟﺎﻛﺮﺗﺎ‪ :‬ﺑﻮﻻﻥ ﺑﻴﻨﺘﺎﻧﺞ‪36 .(1990 ،‬‬

‫‪19‬ﺗﺮﻱ ﺃﺳﺘﻮﺗﻴﻚ ﻫﺎﺭﻳﺎﺗﻲ‪ Manusia Dalam Perspektif Søren Kierkegaard Dan" ،‬ﻣﺤﻤﺪ ﺇﻗﺒﺎﻝ"‪،‬ﺟﻮﺭﻧﺎﻝ ﻛﺎﺟﻴﺎﻥ‬
‫‪،‬ﺍﻟﻤﺠﻠﺪ‪.2012 ,9 .‬‬
‫‪20‬ﻛﻮﺳﺪﺍﻧﻲ‪" ،‬ﻛﻮﻧﺴﻴﺐ ﺇﻧﺴﺎﻥ ﺍﻟﻜﺎﻣﻞ ﻣﺤﻤﺪ ﺇﻗﺒﺎﻝ ﺩﺍﻥ ﺇﻣﺒﻠﻴﻜﺎﺳﻴﻨﻴﺎ ﺗﺮﻫﺎﺩﺍﺏ ﺑﻨﺪﻳﺪﻳﻜﺎﻥ ﺇﺳﻼﻡ" )‪Kasim Riau، 2009‬‬
‫‪.http://repository.uin-suska.ac.id/1153/1/2011_201186.pdf ،(UIN Sultan Syarif‬‬
‫‪21‬ﻧﺎﺳﻮﺗﻴﻮﻥ‪,‬ﺑﻴﻤﺒﺎﻫﺎﺭﻭﺍﻥ ﺩﻻﻡ ﺇﺳﻼﻡ ﺳﻴﺠﺎﺭﻩ ﺑﻴﻤﻴﻜﻴﺮﺍﻥ ﺩﺍﻥ ﺟﻴﺮﺍﻛﺎﻥ‪87 .‬‬

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 ‫ﺍﻹﺻﻼﺡ‪:‬ﻣﺠﻠﺔ ﺍﻷﺩﺏ ﻭﺍﻟﺘﺎﺭﻳﺦ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺍﻟﻤﺠﻠﺪ‪ ،3 .‬ﺍﻟﻌﺪﺩ ‪ ،2‬ﺩﻳﺴﻤﺒﺮ ‪ :2022‬ﺹ‪149-127 .‬‬

‫ﻣﺤﺎﺿﺮﺍﺕﺣﻮﻝ ﺇﻋﺎﺩﺓ ﺑﻨﺎء ﺍﻟﻔﻜﺮ ﺍﻟﺪﻳﻨﻲ ﻓﻲ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺍﻟﻨﺴﺨﺔ ﺍﻷﺣﺪﺙ‪" ،‬ﺇﻋﺎﺩﺓ ﺑﻨﺎء ﺍﻟﻔﻜﺮ ﺍﻟﺪﻳﻨﻲ ﻓﻲ ﺍﻹﺳﻼﻡ‬
‫ﺍﻟﻔﻠﺴﻔﺔ‪22.‬‬ ‫"‪ ،‬ﻫﻲ ﺗﺤﻔﺔ ﺇﻗﺒﺎﻝ ﻓﻲ‬
‫ﻹﻧﺠﺎﺯﺍﺗﻪ‪،‬ﺣﺼﻞ ﺇﻗﺒﺎﻝ ﻓﻲ ﻋﺎﻡ ‪ 1922‬ﻋﻠﻰ ﻟﻘﺐ ﻓﺎﺭﺱ ﻭﻣﻨﺢ ﻟﻘﺐ ﺍﻟﺴﻴﺮ ﺑﺎﻹﺿﺎﻓﺔ ﺇﻟﻰ ﺍﻟﺪﻛﺘﻮﺭﺍﻩ ﺑﻌﺪ‬
‫ﻭﻓﺎﺗﻪﻓﻲ ﺍﻷﺩﺏ ﻣﻦ ﺟﺎﻣﻌﺔ ﻃﻮﻛﻴﻮ ﺍﻟﻴﺎﺑﺎﻧﻴﺔ‪ .‬ﻭﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﻣﺆﻫﻼﺗﻪ ﺍﻟﻘﺎﻧﻮﻧﻴﺔ‪ ،‬ﺇﻻ ﺃﻥ ﺇﻗﺒﺎﻝ ﻣﻌﺮﻭﻑ ﺑﺄﻧﻪ‬
‫ﺷﺎﻋﺮﻭﻓﻴﻠﺴﻮﻑ‪23.‬ﻭﻓﻲ ﺍﻟﺼﻴﻒ ﻋﺎﺩ ﺇﻟﻰ ﺍﻟﻬﻨﺪ ﻭﻗﺎﻡ ﺑﺘﺪﺭﻳﺲ ﺩﻭﺭﺍﺕ ﻓﻲ ﺍﻟﻔﻠﺴﻔﺔ ﻭﺍﻷﺩﺏ ﺍﻹﻧﺠﻠﻴﺰﻱ‪ ،‬ﻟﻜﻦ‬
‫ﺇﻗﺒﺎﻝﻟﻢ ﻳﺪﺭﺱ ﻫﻨﺎﻙ ﻟﻔﺘﺮﺓ ﻃﻮﻳﻠﺔ ﺛﻢ ﺭﻛﺰ ﻋﻠﻰ ﻣﺠﺎﻝ ﺍﻟﻘﺎﻧﻮﻥ‪ ،‬ﻭﻫﻮ ﺃﺣﺪ ﺃﺷﻜﺎﻝ ﻣﺸﺎﺭﻛﺘﻪ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﺠﺎﻝ‬
‫ﺇﻗﺒﺎﻝﻛﻤﺤﺎﻣﻲ‪24.‬ﻓﻲ ﻋﺎﻡ ‪ ،1928‬ﺗﻢ ﺍﻧﺘﺨﺎﺏ ﺇﻗﺒﺎﻝ ﻟﻌﻀﻮﻳﺔ ﺍﻟﻤﺠﻠﺲ ﺍﻟﺘﺸﺮﻳﻌﻲ ﻟﻠﺒﻨﺠﺎﺏ‪ ،‬ﻭﻓﻲ ﻋﺎﻡ ‪،1930‬‬
‫ﺗﻢﺍﻧﺘﺨﺎﺑﻪ ﺭﺉﻴﺴﺎً ﻟﻠﺮﺍﺑﻄﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻛﺎﻥ ﺃﺑﺮﺯ ﻣﺤﻄﺎﺕ ﺣﻴﺎﺗﻪ ﺍﻟﺴﻴﺎﺳﻴﺔ‪ .‬ﻭﺍﻗﺘﺮﺡ ﺣﻴﻨﻬﺎ ﺗﺸﻜﻴﻞ ﺩﻭﻟﺔ‬
‫ﻣﻨﻔﺼﻠﺔﻟﻠﻤﺴﻠﻤﻴﻦ )ﻣﻨﻔﺼﻠﺔ ﻋﻦ ﺍﻟﻬﻨﺪ(‪ ،‬ﻭﺍﻟﺘﻲ ﺃﺻﺒﺤﺖ ﺗﻌﺮﻑ ﻓﻴﻤﺎ ﺑﻌﺪ ﺑﺎﺳﻢ ﺑﺎﻛﺴﺘﺎﻥ‪25.‬ﻭﻛﺎﻥ ﻣﻦ‬
‫ﺍﻟﻤﺒﺎﺩﺭﻳﻦﺑﺪﻭﻟﺔ ﺑﺎﻛﺴﺘﺎﻥ‪ .‬ﻭﻓﻲ ﺃﻭﺍﺧﺮ ﻋﺎﻡ ‪ ،1931‬ﺣﻀﺮ ﺇﻗﺒﺎﻝ ﻓﻲ ﻟﻨﺪﻥ ﻣﺆﺗﻤﺮ ﺍﻟﻤﺎﺉﺪﺓ ﺍﻟﻤﺴﺘﺪﻳﺮﺓ ﺍﻟﺜﺎﻧﻲ‪،‬‬
‫ﻭﺑﻌﺪﺫﻟﻚ ﺣﻀﺮ ﺍﻟﻤﺆﺗﻤﺮ ﺍﻹﺳﻼﻣﻲ ﺍﻟﻌﺎﻟﻤﻲ ﻓﻲ ﺍﻟﻘﺪﺱ‪ .‬ﻭﺑﻌﺪ ﻋﺎﻡ ﻭﺍﺣﺪ ﻋﺎﺩ ﺇﻟﻰ ﻟﻨﺪﻥ ﻟﺤﻀﻮﺭ ﻣﺆﺗﻤﺮ‬
‫ﺍﻟﺜﺎﻟﺚ‪26.‬‬ ‫ﺍﻟﻤﺎﺉﺪﺓﺍﻟﻤﺴﺘﺪﻳﺮﺓ‬

‫ﻣﺮﺽﺇﻗﺒﺎﻝ ﻋﺎﻡ ‪ ،1935‬ﻭﻋﻨﺪﻣﺎ ﺗﻮﻓﻴﺖ ﺯﻭﺟﺘﻪ ﻓﻲ ﻧﻔﺲ ﺍﻟﻌﺎﻡ ﺃﺻﻴﺐ ﺑﻤﺮﺽ ﺧﻄﻴﺮ ﻟﻠﻐﺎﻳﺔ‪27.‬ﻛﺎﻥ‬
‫ﺇﻗﺒﺎﻝﻳﻌﺎﻧﻲ ﻣﻦ ﺍﻟﺘﻬﺎﺏ ﻓﻲ ﺍﻟﺤﻠﻖ ﻭﺃﻋﻘﺒﻪ ﺇﻋﺘﺎﻡ ﻋﺪﺳﺔ ﺍﻟﻌﻴﻦ ﻓﻲ ﻋﺎﻡ ‪ ،1937‬ﻭﺣﺘﻰ ﻣﻊ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﺤﺎﻟﺔ‪،‬‬
‫ﻇﻞﻳﻜﺘﺐ ﻋﻤﻼ ًﺗﻔﺴﻴﺮﻳﺎً ﺑﻌﻨﻮﺍﻥ "ﻣﺴﺎﻋﺪﺍﺕ ﻓﻲ ﺩﺭﺍﺳﺔ ﺍﻟﻘﺮﺁﻥ"‪ .‬ﻭﻟﻤﺎ ﺍﺷﺘﺪ ﻣﺮﺿﻪ ﻓﻲ ‪ 19‬ﺃﺑﺮﻳﻞ ‪1938‬‬
‫ﻋﺎﻣﺎً‪28.‬‬ ‫ﺗﻮﻓﻲﻋﻦ ﻋﻤﺮ ﻳﻨﺎﻫﺰ ‪60‬‬
‫ﻭﺗﺮﻙﻭﺭﺍءﻩ ﺃﻋﻤﺎﻻ ًﺑﻌﺪﺓ ﻟﻐﺎﺕ ﻣﻨﻬﺎ ﺍﻹﻧﺠﻠﻴﺰﻳﺔ ﻭﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻷﺭﺩﻳﺔ ﻭﺍﻟﻔﺎﺭﺳﻴﺔ‪ .‬ﺗﻌُﺮﻑ ﺃﻋﻤﺎﻝ ﺇﻗﺒﺎﻝ ﺑﺄﻧﻬﺎ ﺃﻋﻤﺎﻝ‬
‫ﺃﺩﺑﻴﺔ‪،‬ﻟﻜﻨﻬﺎ ﺗﺤﺘﻮﻱ ﻋﻠﻰ ﻇﻼﻝ ﻣﻦ ﻓﻜﺮ ﺇﻗﺒﺎﻝ ﺍﻟﻔﻠﺴﻔﻲ‪ .‬ﻭﺑﺤﺴﺐ ﻡ‪ .‬ﻡ‪ .‬ﺷﺮﻳﻒ‪ ،‬ﻫﻨﺎﻙ ﻛﺘﺎﺑﺎﻥ ﻣﻦ ﻛﺘﺒﻪ‬
‫ﻳﺘﻤﻴﺰﺍﻥﺑﺎﻟﻔﻠﺴﻔﺔ‪ ،‬ﻭﻫﻤﺎ "ﺗﻄﻮﺭ ﺍﻟﻤﻴﺘﺎﻓﻴﺰﻳﻘﺎ ﻓﻲ ﺑﻼﺩ ﻓﺎﺭﺱ" ﻭﻫﻮ ﺗﺎﺭﻳﺨﻲ‪ ،‬ﻭ"ﺳﺖ ﻣﺤﺎﺿﺮﺍﺕ ﻓﻲ ﺇﻋﺎﺩﺓ ﺑﻨﺎء‬
‫ﺍﻟﻔﻜﺮﺍﻟﺪﻳﻨﻲ"‪29.‬ﺃﻋﻤﺎﻝ ﺇﻗﺒﺎﻝ ﻣﺘﻨﻮﻋﺔ ﻟﻠﻐﺎﻳﺔ ﻣﻨﻬﺎ‪" :‬ﺍﻟﻤﻘﺎﻡ ﺍﻟﺤﺠﺎﺯ"‪" ،‬ﺑﺎﻧﺞ ﺩﺍﺭﺍ"‪" ،‬ﺗﻄﻮﺭ ﺍﻟﺤﻀﺎﺭﺓ"‪.‬‬

‫‪22‬ﺃﺳﺘﻮﺗﻴﻚ ﻫﺎﺭﻳﺎﺗﻲ‪ Manusia Dalam Perspektif Søren Kierkegaard Dan" ،‬ﻣﺤﻤﺪ ﺇﻗﺒﺎﻝ"‪.‬‬
‫‪23‬ﺭﻭﺑﺮﺕ ﺩ‪ .‬ﻟﻲ‪)Mencari Islam Autentik Dari Nalar Puitis Iqbal Hingga Nalar Kritis Arkoun,‬ﺑﺎﻧﺪﻭﻧﺞ‪ :‬ﻣﻴﺰﺍﻥ‪،‬‬
‫‪110 .(2000‬‬
‫‪24‬ﺇﻟﺰﺍﻣﻲ ﺇﻣﺎﻣﻮﺩﺍ‪" ،‬ﺇﻧﺴﺎﻥ ﻛﺎﻣﻞ ﺩﻻﻡ ﻣﻨﻈﻮﺭ ﻣﺤﻤﺪ ﺇﻗﺒﺎﻝ ﺩﺍﻥ ﺭﻳﻠﻴﻔﺎﻧﺴﻴﻨﻴﺎ ﺑﺎﺟﻲ ﺑﻴﻨﺠﻴﻤﺒﺎﻧﺠﺎﻥ ﺳﻤﺒﺮ ﺩﺍﻳﺎ ﺇﻧﺴﺎﻧﻲ‪"،‬ﺗﻴﺴﻴﺲ)‬
‫‪.(2018‬‬
‫‪25‬ﺍﻟﺒﻴﺮﻭﻧﻲ‪،‬ﺻﻨﺎﻉ ﺑﺎﻛﺴﺘﺎﻥ ﻭﺍﻟﻬﻨﺪ ﺍﻟﻤﺴﻠﻤﺔ ﺍﻟﺤﺪﻳﺜﺔ)ﻣﺤﻤﺪ ﺃﺷﺮﻑ‪.(1950 ،‬‬
‫‪26‬ﺇﻣﺎﻣﻮﺩﺓ‪" ،‬ﺇﻧﺴﺎﻥ ﻛﺎﻣﻞ ﺩﻻﻡ ﻣﻨﻈﻮﺭ ﻣﺤﻤﺪ ﺇﻗﺒﺎﻝ ﺩﺍﻥ ﺭﻳﻠﻴﻔﺎﻧﺴﻴﻨﻴﺎ ﺑﺎﺟﻲ ﺑﻴﻨﺠﻴﻤﺒﺎﻧﺠﺎﻥ ﺳﻤﺒﺮ ﺩﺍﻳﺎ ﺇﻧﺴﺎﻧﻲ"‪.‬‬

‫‪27‬ﺃﻧﻮﺭ‪ ،‬ﺭﻭﺯﻳﻬﺎﻥ‪ ،‬ﻭﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ‪.‬ﺇﻟﻤﻮ ﻛﻼﻡ)ﺑﺎﻧﺪﻭﻧﺞ‪ :‬ﺑﻮﺳﺘﺎﻛﺎ ﺳﻴﺘﻴﺎ‪.(2001 ،‬‬

‫‪28‬ﺃﺳﺘﻮﺗﻴﻚ ﻫﺎﺭﻳﺎﺗﻲ‪ Manusia Dalam Perspektif Søren Kierkegaard Dan" ،‬ﻣﺤﻤﺪ ﺇﻗﺒﺎﻝ"‪.‬‬
‫‪29‬ﺃﺳﺘﻮﺗﻴﻚ ﻫﺎﺭﻳﺎﺗﻲ‪ Manusia Dalam Perspektif Søren Kierkegaard Dan" ،‬ﻣﺤﻤﺪ ﺇﻗﺒﺎﻝ"‪.‬‬

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 ‫ﺍﻟﺸﺨﺺﺍﻟﻜﺎﻣﻞ‪ :‬ﻭﺟﻬﺎﺕ ﻧﻈﺮ ﻣﻘﺎﺭﻧﺔ‪) ...‬ﻣﺤﻤﺪ ﺷﺮﻳﻒ ﺍﻟﺪﻳﻦ(‬

‫ﺍﻟﻤﻴﺘﺎﻓﻴﺰﻳﻘﺎﻓﻲ ﺑﻼﺩ ﻓﺎﺭﺱ‪ :‬ﻣﺴﺎﻫﻤﺔ ﻓﻲ ﺗﺎﺭﻳﺦ ﺍﻟﻔﻠﺴﻔﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭ"ﺃﺳﺮﺍﺭ ﺧﻮﺩﻱ"‪ ،‬ﻭ"ﻋﻠﻢ ﺍﻻﻗﺘﺼﺎﺩ"‪ ،‬ﻭ"‬
‫ﺍﻟﻜﺜﻴﺮ‪30.‬‬ ‫ﺑﺎﺵﺑﻴﺎﺽ ﻛﺮﺩ ﺃﻱ ﻗﻮﺍﻡ ﺷﺮﻕ"‪ ،‬ﻭﻏﻴﺮﻫﺎ‬
‫ﺇﻗﺒﺎﻝﻫﻮ ﺍﻟﻔﻴﻠﺴﻮﻑ ﺍﻟﺬﻱ ﻳﺠﻌﻞ ﺍﻟﺒﺸﺮ ﻛﺎﺉﻨﺎ ﻣﺎﺩﻳﺎ ﻟﻪ‪ .‬ﻓﻲ ﻋﺎﻡ ‪ 1915‬ﻧﺸُﺮ ﻋﻤﻠﻪ ﺑﻌﻨﻮﺍﻥ ﺳﺮ ﺍﻟﺬﺍﺕ ﺃﻭ‬
‫ﺃﺳﺮﺍﺭﺧﻮﺩﻱ‪ .‬ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﻓﻲ ﺷﻜﻞ ﺷﻌﺮ ﻓﻠﺴﻔﻲ ﻫﻮ ﻋﻤﻞ ﻳﻨﺎﻗﺶ ﺍﻟﺒﺸﺮ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﺘﺤﺪﻳﺪ‪ .‬ﻫﺬﻩ ﺍﻟﻔﻠﺴﻔﺔ‬
‫ﻫﻲﺍﻧﺘﻘﺎﺩ ﻟﻘﻠﺔ ﻭﺟﻬﺎﺕ ﺍﻟﻨﻈﺮ ﻭﺍﻟﻤﻮﺍﻗﻒ ﺍﻟﻔﺮﺩﻳﺔ‪ .‬ﻭﻳﻮﺿﺢ ﻫﻨﺎ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻳﺆﻛﺪ ﻋﻠﻰ ﺃﻫﻤﻴﺔ ﺍﻟﻔﺮﺩﻳﺔ ﻭﻣﺼﻴﺮ‬
‫ﺍﻹﺳﻼﻣﻲ‪31.‬‬ ‫ﺍﻹﻧﺴﺎﻥﻛﻜﻴﺎﻥ ﺣﻲ‪ .‬ﻭﻋﻠﻰ ﺣﺪ ﻗﻮﻟﻪ ﻓﺈﻥ ﻫﺬﺍ ﻟﻢ ﻳﻜﻦ ﻣﻮﺿﻊ ﺍﻫﺘﻤﺎﻡ ﻓﻲ ﺍﻟﺘﺎﺭﻳﺦ ﻭﻻ ﻓﻲ ﺍﻟﻔﻜﺮ‬
‫ﻫﻨﺎﻙﺑﻌﺾ ﺃﻓﻜﺎﺭ ﺇﻗﺒﺎﻝ ﺍﻟﻤﺬﻫﻠﺔ ﻟﻠﻐﺎﻳﺔ ﻭﻫﻲ ﻧﻈﺮﻳﺘﻪ ﺍﻟﺮﺉﻴﺴﻴﺔ ﻋﻦ ﺇﻧﺴﺎﻥ ﻛﺎﻣﻞ ﺃﻭ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻜﺎﻣﻞ‪،‬‬
‫ﻭﺗﺴﻤﻰﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺔ ﺧﻮﺩﻱ ﺃﻭ ﺍﻟﻤﻌﺮﻭﻓﺔ ﺑﺎﺳﻢ ﻧﻈﺮﻳﺔ ﺍﻷﻧﺎ‪.‬‬

‫ﺃﺣﺪﺍﻷﺳﺒﺎﺏ ﻭﺭﺍء ﺃﻓﻜﺎﺭ ﺇﻗﺒﺎﻝ ﺣﻮﻝ ﺍﻟﺨﻮﺩﻱ ﻫﻮ ﺍﻧﺘﻘﺎﺩ ﺍﻟﺘﻘﻠﻴﺪ ﺍﻟﺼﻮﻓﻲ ﻭﺗﻘﻠﻴﺪ ﺍﻟﻜﻼﻡ )ﺍﻟﺼﻮﻓﻴﺔ ﻭﺣﺪﺓ‬
‫ﺍﻟﻮﺟﻮﺩﻭﺍﻟﺘﻔﻜﻴﺮ ﺍﻟﻘﺪﺭﻱ ﻓﻲ ﺍﻟﻼﻫﻮﺕ ﺍﻹﺳﻼﻣﻲ( ﺍﻟﺬﻱ ﻳﻤﻴﻞ ﺇﻟﻰ ﺍﻟﻘﻀﺎء ﻋﻠﻰ ﻓﺮﺩﻳﺘﻬﻢ‪ .‬ﻓﻀﻼ ﻋﻦ ﺍﻟﺠﺎﺑﺮﻳﺔ )‬
‫ﺍﻟﺘﻔﻜﻴﺮﺍﻟﻘﺪﺭﻱ( ﺑﺄﻥ ﻛﻞ ﻣﺎ ﻫﻮ ﻣﻮﺟﻮﺩ ﻭﻣﺎ ﻳﺤﺪﺙ ﻓﻲ ﻫﺬﺍ ﺍﻟﻌﺎﻟﻢ ﻫﻮ ﻗﺪﺭ‪ ،‬ﻓﺈﻧﻬﻢ ﻳﻘﻮﻟﻮﻥ ﺇﻥ ﺍﻟﺒﺸﺮ ﺃﻳﻀﺎ‬
‫ﻟﻴﺲﻟﺪﻳﻬﻢ ﺃﻱ ﺣﻘﻮﻕ ﻋﻠﻰ ﻣﺎ ﻳﺤﺪﺙ ﻓﻲ ﺍﻟﻌﺎﻟﻢ‪ .‬ﻟﺬﻟﻚ ﻳﻘﻮﻝ ﺃﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﻛﻞ ﺷﻲء ﻓﻲ ﺍﻟﻜﻮﻥ ﻫﻮ ﺇﺭﺍﺩﺓ ﺍﻟﻠﻪ‬
‫ﻓﻘﻂ‪،‬ﻓﺈﻥ ﺍﻟﻌﺎﻟﻢ ﻟﻦ ﻳﻜﻮﻥ ﻓﻌﺎﻻ‪ ً،‬ﻭﻟﻦ ﺗﺒﺤﺚ ﺍﻟﺒﺸﺮﻳﺔ ﻋﻦ ﺣﻠﻮﻝ ﻟﻠﻤﺸﺎﻛﻞ ﺍﻟﺘﻲ ﺗﻮﺍﺟﻬﻬﺎ‪ .‬ﻟﻘﺪ ﺗﺤﺪﻯ ﻭﺟﻬﺔ‬
‫ﺍﻟﻨﻈﺮﺍﻟﺼﻮﻓﻴﺔ ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ‪ ،‬ﺍﻟﺘﻲ ﺗﻨﺺ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﻳﻮﺟﺪ ﺷﻲء ﺍﺳﻤﻪ ﺷﺨﺺ ﺃﻭ ﺃﺩﺍﺓ‪ ،‬ﺑﻞ ﺍﻟﻠﻪ ﻭﺣﺪﻩ‪ .‬ﻟﺬﻟﻚ‬
‫ﺍﻧﺘﻘﺪﺇﻗﺒﺎﻝ ﺯﺍﻋﻤﺎً ﺃﻥ ﺍﻟﺒﺸﺮ ﻣﺎ ﺯﺍﻟﻮﺍ ﻣﻮﺟﻮﺩﻳﻦ )ﻣﻮﺟﻮﺩﻳﻦ( ﺑﻬﺪﻑ ﺍﻟﺘﻘﺮﺏ ﻣﻦ ﺍﻟﻠﻪ‪ ،‬ﻭﺭﺑﻂ ﺃﻧﻔﺴﻬﻢ ﺑﺎﻟﻠﻪ‪ ،‬ﻭﺇﺫﺍ‬
‫ﻛﺎﻥﻛﻞ ﺷﻲء ﻫﻮ ﺍﻟﻠﻪ‪ ،‬ﻓﻠﻦ ﻳﺴﻴﺮ ﺍﻟﻜﻮﻥ ﺑﺸﻜﻞ ﺻﺤﻴﺢ‪ .‬ﻭﻧﺘﻴﺠﺔ ﻟﻬﺬﺍ ﺍﻻﺣﺘﺠﺎﺝ‪ ،‬ﺃﺻﺒﺢ ﺇﻗﺒﺎﻝ ﺷﺨﺼﻴﺔ‬
‫ﻫﺎﺩﺉﺔ‪،‬ﻭﻓﻲ ﺃﻏﻠﺐ ﺍﻷﺣﻴﺎﻥ ﻛﺎﻥ ﺇﻗﺒﺎﻝ ﺑﻤﻔﺮﺩﻩ ﻣﻦ ﻫﻨﺎ ﻗﺎﺩﺭﺍً ﻋﻠﻰ ﺟﻠﺐ ﺃﻓﻜﺎﺭ ﺟﺪﻳﺪﺓ ﺇﻟﻰ ﺍﻟﻌﺎﻟﻢ ﺍﻹﺳﻼﻣﻲ‪.‬‬

‫ﻭﺑﻌﻴﺪﺍًﻋﻦ ﺍﻟﺠﺎﻧﺐ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻭﺍﻟﺘﺎﺭﻳﺨﻲ‪ ،‬ﻫﻨﺎﻙ ﻋﺪﺓ ﺷﺨﺼﻴﺎﺕ ﻣﺆﺛﺮﺓ ﻭﺭﺍء ﻓﻜﺮ ﺇﻗﺒﺎﻝ ﺍﻹﺳﻼﻣﻲ‬
‫ﻹﻋﺎﺩﺓﺍﻹﻋﻤﺎﺭ‪ ،‬ﻣﺜﻞ ﻣﻴﺮ ﺣﺴﻦ ﺍﻟﻤﺆﺛﺮ ﻓﻲ ﺍﻟﻠﻤﺴﺔ ﺍﻟﺮﻭﺣﻴﺔ ﺍﻟﺸﺮﻗﻴﺔ‪ ،‬ﻭﺗﻮﻣﺎﺱ ﺃﺭﻧﻮﻟﺪ ﺍﻟﻤﺆﺛﺮ ﻓﻲ ﺍﻟﻠﻤﺴﺔ‬
‫ﺍﻟﻌﻘﻼﻧﻴﺔﺍﻟﻐﺮﺑﻴﺔ‪32.‬ﻭﺑﺴﺒﺐ ﺗﺄﺛﻴﺮ ﻫﺬﻩ ﺍﻟﺸﺨﺼﻴﺎﺕ‪ ،‬ﺗﻤﻜﻦ ﺇﻗﺒﺎﻝ ﻣﻦ ﺍﻟﺠﻤﻊ ﺑﻴﻦ ﺍﻷﺳﺎﻟﻴﺐ ﺍﻟﻔﻠﺴﻔﻴﺔ‬
‫ﺍﻟﺸﺮﻗﻴﺔﻭﺍﻟﻐﺮﺑﻴﺔ ﻟﺘﻘﺪﻳﻢ ﺃﻓﻜﺎﺭ ﻣﺬﻫﻠﺔ‪ .‬ﻛﺎﻥ ﺍﻧﺘﻘﺎﺩ ﺇﻗﺒﺎﻝ ﻟﻠﺠﻮﻫﺮﻳﺔ ﺃﻳﻀﺎً ﺑﺪﺍﻳﺔ ﺗﺸﻜﻴﻞ ﻧﻈﺮﻳﺔ ﺍﻟﺨﻮﺩﻱ‪ .‬ﻭﻫﻮ‬
‫ﻳﺮﻯﺃﻧﻪ ﻻ ﻳﻮﺟﺪ ﺷﻲء ﻋﺎﻟﻤﻲ ﻓﻲ ﻫﺬﺍ ﺍﻟﻌﺎﻟﻢ‪ .‬ﺍﻟﺤﻴﺎﺓ ﺃﻭ ﺍﻟﻮﺍﻗﻊ ﻫﻮ ﻋﻤﻠﻴﺔ ﺗﻄﻮﺭﻳﺔ ﻭﻫﺎﺩﻓﺔ‪ .‬ﻛﻞ ﺍﻷﺷﻴﺎء ﺍﻟﻤﺮﺉﻴﺔ‬
‫ﻣﻮﺟﻮﺩﺓ‬

‫‪30‬ﺃﺳﺘﻮﺗﻴﻚ ﻫﺎﺭﻳﺎﺗﻲ‪ Manusia Dalam Perspektif Søren Kierkegaard Dan" ،‬ﻣﺤﻤﺪ ﺇﻗﺒﺎﻝ"‪.‬‬
‫‪31‬ﻣﺤﻤﺪ ﺇﻗﺒﺎﻝ‪،‬ﺭﺍﻫﺎﺳﻴﺎ‪-‬ﺭﺍﻫﺎﺳﻴﺎ ﺑﺮﻳﺒﺎﺩﻱ‪ .‬ﺗﻴﺮﺝ‪ .‬ﺩﺍﺭﻱ "ﺃﺳﺮﺍﺭ ﺧﻮﺩﻱ" ﺃﻭﻟﻴﻪ ﺑﺎﻫﺮﻭﻡ ﺭﺍﻧﺠﻜﻮﺗﻲ)ﺟﺎﻛﺮﺗﺎ‪ :‬ﺇﺳﻼﻡ ﺑﻮﺳﺘﺎﻛﺎ‪.(1953 ،‬‬

‫‪32‬ﻧﻮﺭﻣﺎﻟﻴﺔ‪“ ،‬ﺣﻘﻴﻘﺔ ﻣﺎﻧﻮﺳﻴﺔ ﻣﻨﻮﺭﻭﺕ ﻣﺤﻤﺪ ﺇﻗﺒﺎﻝ”‪.‬‬

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 ‫ﺍﻹﺻﻼﺡ‪:‬ﻣﺠﻠﺔ ﺍﻷﺩﺏ ﻭﺍﻟﺘﺎﺭﻳﺦ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺍﻟﻤﺠﻠﺪ‪ ،3 .‬ﺍﻟﻌﺪﺩ ‪ ،2‬ﺩﻳﺴﻤﺒﺮ ‪ :2022‬ﺹ‪149-127 .‬‬

‫ﺃﺷﻜﺎﻝﺍﻟﻮﺟﻮﺩ ﻭﻟﻴﺲ ﺍﻟﺠﻮﺍﻫﺮ‪33.‬ﺗﺆﻛﺪ ﻓﻜﺮﺓ ﺇﻗﺒﺎﻝ ﻋﻦ ﺍﻟﻔﺮﺩﻳﺔ ﺃﻥ ﺍﻟﺤﻴﺎﺓ ﻓﻲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﻟﻴﺴﺖ ﻋﺎﻟﻤﻴﺔ‪ .‬ﻭﻟﻜﻦ‬
‫ﻛﻞﺷﻜﻞ ﻣﻦ ﺃﺷﻜﺎﻝ ﺍﻟﺤﻴﺎﺓ ﻟﻪ ﻓﺮﺩﻳﺘﻪ ﺍﻟﺨﺎﺻﺔ‪ ،‬ﻭﺑﺎﻟﺘﺎﻟﻲ ﻓﺈﻥ ﺗﻄﻮﺭ ﺍﻟﻜﻮﻥ ﻫﻮ ﺷﻜﻞ ﻣﻦ ﺃﺷﻜﺎﻝ ﺭﺩ ﺍﻟﻔﻌﻞ‬
‫ﻓﻴﻪ‪34.‬‬ ‫ﻟﺘﻄﻮﺭﺍﻟﻔﺮﺩﻳﺔ‬
‫ﺗﺸﻜﻞﻓﻜﺮﺓ ﺍﻟﻔﺮﺩﻳﺔ ﺍﻟﺘﻲ ﻳﺴﻤﻴﻬﺎ ﺇﻗﺒﺎﻝ ﺧﻮﺩﻱ‪/‬ﺍﻷﻧﺎ ﺍﻹﻃﺎﺭ ﺍﻷﺳﺎﺳﻲ ﻟﺒﻨﻴﺔ ﻓﻜﺮ ﻭﻓﻠﺴﻔﺔ ﺇﻗﺒﺎﻝ ﺑﺄﻛﻤﻠﻬﺎ‪.‬‬
‫ﺧﻮﺩﻱﻫﻮ ﺍﻻﺗﺤﺎﺩ ﺍﻟﺮﻭﺣﻲ ﺃﻭ ﻣﺮﻛﺰ ﺍﻟﺘﻨﻮﻳﺮ ﺍﻟﺬﻱ ﻳﻨﻴﺮ ﺃﻓﻜﺎﺭ ﺍﻹﻧﺴﺎﻥ ﻭﻣﺸﺎﻋﺮﻩ ﻭﺗﻄﻠﻌﺎﺗﻪ‪ .‬ﺧﻮﺩﻱ‪ ،‬ﺍﻟﻤﻌﺮﻭﻑ‬
‫ﺃﻳﻀﺎًﺑﺎﺳﻢ ﺃﻧﺎ ﺃﻭ ﺍﻟﻌﻘﻞ‪ ،‬ﻳﻈﻬﺮ ﻓﻲ ﺍﻟﻌﻤﻞ ﻭﻟﻜﻦ ﻟﻴﺲ ﻓﻲ ﺍﻟﻮﺍﻗﻊ‪ .‬ﻳﺆﻛﺪ ﺇﻗﺒﺎﻝ ﺃﻥ ﺍﻟﺨﻮﺩﻱ ﻫﻮ ﻧﻘﻄﺔ ﺍﻷﺳﺎﺱ‬
‫ﻓﻲﻛﻞ ﺍﻟﺤﻴﺎﺓ‪ .‬ﻓﻲ ﺍﻟﻤﺼﻄﻠﺤﺎﺕ ﺍﻟﻌﻘﻼﻧﻴﺔ‪ ،‬ﻳﻌﺘﺒﺮ ﺍﻟﺨﻮﺩﻱ ﻧﺸﺎﻃﺎً ﻣﺘﺸﻜﻼً ﻭﻣﻨﻈﻤﺎً ﻭﺗﻮﻟﻴﻔﻴﺎً ﻳﺘﺨﻠﻞ ﺍﻟﻜﺎﺉﻦ‬
‫ﺍﻟﺤﻲﺑﺄﻛﻤﻠﻪ ﻓﻲ ﺍﺗﺠﺎﻩ ﺑﻨﺎء‪.‬‬

‫ﻭﻫﺬﺍﻳﻌﻨﻲ ﺃﻥ ﺣﻴﺎﺓ ﺍﻹﻧﺴﺎﻥ ﻳﺠﺐ ﺃﻥ ﺗﺘﻄﻮﺭ ﻭﻻ ﺗﺘﻮﻗﻒ ﻋﻦ ﺍﻟﺮﻛﻮﺩ‪ ،‬ﻷﻥ ﺍﻹﻧﺴﺎﻥ ﺩﺍﺉﻤﺎً ﻣﺪﻓﻮﻉ ﺑﺬﺍﺗﻪ‪.‬‬
‫ﻳﻘﻮﻝﺇﻗﺒﺎﻝ ﺃﻳﻀﺎً ﺃﻥ ﺍﻟﺠﺎﻧﺐ ﺍﻷﺳﺎﺳﻲ ﻟﻠﻮﺍﻗﻊ ﻫﻮ ﺍﻟﻔﺮﺩﻳﺔ‪ .‬ﺍﻟﺒﺸﺮ ﻫﻢ ﺃﻓﺮﺍﺩ ﻣﺴﺘﻘﻠﻮﻥ ﻻ ﻳﻌﺘﻤﺪﻭﻥ ﻋﻠﻰ‬
‫ﺍﻟﻤﺒﺎﺩﺉ)ﺍﻟﻤﻌﺎﻳﻴﺮ( ﺍﻟﺘﻲ ﻭﺿﻌﻬﺎ ﺍﻟﻤﺠﺘﻤﻊ ﺍﻟﺒﺸﺮﻱ‪ ،‬ﺑﻤﻌﻨﻰ ﺃﻥ ﺍﻟﺒﺸﺮ ﻳﺠﺐ ﺃﻥ ﻳﺠﺪﻭﺍ ﻣﻌﻨﻰ ﺍﻟﺤﻴﺎﺓ ﻓﻲ‬
‫ﺗﺠﺮﺑﺘﻬﻢﺍﻟﺨﺎﺻﺔ‪35.‬ﻓﺎﻹﻧﺴﺎﻥ ﺃﻓﺮﺍﺩ ﻛﺎﻣﻞ ﺍﻟﻮﻋﻲ ﻭﻣﻠﻤﻮﺱ ﻭﻣﺒﺪﻉ ﺑﺤﻜﻢ ﺣﺮﻳﺘﻪ‪ .‬ﻭﻓﻲ ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ‪ ،‬ﻓﺈﻥ‬
‫ﺍﻟﺪﻳﻦ)ﺍﻟﻤﺆﺳﺴﺎﺕ(‪ ،‬ﻭﺍﻟﻌﻠﻢ‪ ،‬ﻭﺍﻟﻤﺠﺘﻤﻊ‪ ،‬ﻭﺍﻟﺴﻴﺎﺳﺔ‪ ،‬ﻭﺍﻻﻗﺘﺼﺎﺩ‪ ،‬ﻭﺍﻟﻔﻦ‪ ،‬ﻭﺍﻟﺜﻘﺎﻓﺔ ﻛﻠﻬﺎ ﺍﻓﺘﺮﺍﺿﺎﺕ ﻟﻸﻧﺎ‪ .‬ﻭﻣﻦ‬
‫ﺛﻢﻓﺈﻥ ﻣﺎ ﻳﺨﻠﻘﻪ ﺍﻹﻧﺴﺎﻥ ﻫﻮ ﺍﻟﺬﻱ ﻳﺆﻛﺪ ﻓﺮﺩﻳﺘﻪ ﻭﻳﻨﻤﻴﻬﺎ‪ .‬ﻭﻓﻘﺎً ﻹﻗﺒﺎﻝ‪ ،‬ﺍﻟﺤﻴﺎﺓ ﻋﺒﺜﻴﺔ ﺑﻤﻌﻨﻰ ﺃﻥ ﺍﻟﺼﻮﺍﺏ ﺃﻭ‬
‫ﺍﻟﺨﻄﺄﻳﻜﻮﻥ ﻏﻴﺮ ﻭﺍﺿﺢ ﻓﻲ ﺑﻌﺾ ﺍﻷﺣﻴﺎﻥ‪ ،‬ﻭﻛﻞ ﻫﺬﺍ ﻳﻌﺘﻤﺪ ﻋﻠﻰ ﻣﻨﻈﻮﺭ ﺍﻟﺒﺸﺮ ﺍﻵﺧﺮﻳﻦ‪.‬‬

‫ﺍﻧﺘﻘﺪﺇﻗﺒﺎﻝ ﺍﻟﺼﻮﻓﻴﺔ ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ‪ ،‬ﺍﻟﺘﻌﺎﻟﻴﻢ ﺍﻟﺘﻲ ﺳﻌﺖ ﺇﻟﻰ ﺍﻟﻘﻀﺎء ﻋﻠﻰ ﺍﻟﺬﺍﺕ ﺃﻭ ﺇﺑﻄﺎﻟﻬﺎ )ﺇﺯﺍﻟﺔ‬
‫ﺍﻟﻔﺮﺩﻳﺔ(‪ .‬ﻣﻦ ﻭﺟﻬﺔ ﻧﻈﺮ ﺇﻗﺒﺎﻝ‪ ،‬ﻛﺎﻧﺖ ﺍﻟﻔﻜﺮﺓ ﻣﺘﺄﺛﺮﺓ ﺑﺎﻟﺤﻀﺎﺭﺓ ﺍﻟﻬﻴﻠﻴﻨﻴﺔ ﺍﻟﻘﺪﻳﻤﺔ ﻭﺑﻼﺩ ﻓﺎﺭﺱ ﺣﻴﺚ ﻳﺸﺘﺮﻁ‬
‫ﺍﻟﻘﺮﺁﻥﻭﺟﻮﺩ ﺍﻟﺒﺸﺮ ﻷﻥ ﺍﻟﺒﺸﺮ ﻋﻠﻴﻬﻢ ﻭﺍﺟﺐ ﻛﺨﺪﻡ ﻭﺧﻠﻴﻔﺔ ﻟﻠﻪ‪ .‬ﻭﻭﻓﻘﺎ ﻹﻗﺒﺎﻝ‪ ،‬ﻓﺈﻥ ﺍﻟﻔﻜﺮ ﺍﻟﻬﻨﺪﻭﺳﻲ ﻭﻭﺣﺪﺓ‬
‫ﺍﻟﻮﺟﻮﺩﺍﻹﺳﻼﻣﻲ ﻫﻤﺎ ﻧﻮﻋﺎﻥ ﻣﻦ ﺍﻟﺠﻮﻫﺮﻳﺔ ﺍﻟﻼﻫﻮﺗﻴﺔ ﺍﻟﺘﻲ ﺗﻘﻀﻲ ﻋﻠﻰ ﺍﻟﻔﺮﺩﻳﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ .‬ﻫﺬﺍ ﺍﻟﺘﺼﻮﻑ‬
‫ﻣﺘﺠﺬﺭﻓﻲ ﻣﺜﺎﻟﻴﺔ ﺍﻷﻓﻼﻃﻮﻧﻴﺔ ﺍﻟﺠﺪﻳﺪﺓ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺘﻌﻠﻴﻢ ﻳﺠﻌﻞ ﺍﻟﺒﺸﺮ ﺃﻋﻤﻰ ﻋﻦ ﺍﻟﻮﺍﻗﻊ ﺍﻟﺘﺠﺮﻳﺒﻲ ﺍﻟﻤﻠﻤﻮﺱ‪.‬‬
‫ﻳﻤﻴﻞﻫﺬﺍ ﺍﻟﺘﺼﻮﻑ ﺇﻟﻰ ﺍﻟﻘﻀﺎء ﻋﻠﻰ ﺍﻟﺤﻴﻮﻳﺔ ﺍﻟﻔﺮﺩﻳﺔ ﻟﻠﺒﺸﺮ ﻟﺘﺤﻘﻴﻖ ﺍﻟﻮﺍﻗﻊ ﺍﻟﺰﻣﻨﻲ‪ .‬ﻭﻣﺜﻞ ﺗﻌﺎﻟﻴﻢ ﻭﺣﺪﺓ‬
‫ﺍﻟﻮﺟﻮﺩﺃﻭ ﺍﻟﺘﺴﻬﻴﻞ ﺃﻭ ﺍﻟﺤﻠﻮﻝ‪ ،‬ﻓﺈﻧﻬﻢ ﻳﺤﺎﻭﻟﻮﻥ ﻏﻤﺮ ﺍﻟﻔﺮﺩﻳﺔ ﻓﻲ ﻣﺴﺘﻨﻘﻊ ﺍﻟﻮﺍﻗﻊ ﺍﻟﻤﻄﻠﻖ ﺑﺤﻴﺚ ﻻ ﻳﺘﻤﻜﻦ‬
‫ﺍﻟﺒﺸﺮﻣﻦ ﺍﻟﺘﻌﺮﻑ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ‪.‬‬

‫‪33‬ﺇﻗﺒﺎﻝ‪،‬ﺳﻴﺴﻲ ﺇﻧﺴﺎﻧﻮﻱ ﺇﻗﺒﺎﻝ‪ ،‬ﺗﺮﺝ‪ .‬ﺇﺣﺴﺎﻥ ﻋﻠﻲ ﻓﻮﺯﻱ ﺩﺍﻥ ﻧﻮﺭﻭﻝ ﺃﻭﺟﺴﺘﻴﻨﺎ‪.‬‬
‫‪34‬ﻓﻴﺘﺮﻳﺎﻧﻲ‪“ ،‬ﻓﻠﺴﻔﺔ ﺍﻟﻨﻔﺲ ﻣﺤﻤﺪ ﺇﻗﺒﺎﻝ”‪.‬‬
‫‪35‬ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﻟﻠﻪ‪" ،‬ﻋﺎﻟﻢ ﺍﻟﻤﻌﺮﻓﺔ ﺍﻟﺴﻴﺮ ﻣﺤﻤﺪ ﺇﻗﺒﺎﻝ"‪،‬ﻣﺠﻠﺔ ﻓﻠﺴﻄﻴﻦ‪ ،24‬ﻻ‪/10.22146/jf.34761 ،118-94 :(2014) 1 .‬‬
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 ‫ﺍﻟﺸﺨﺺﺍﻟﻜﺎﻣﻞ‪ :‬ﻭﺟﻬﺎﺕ ﻧﻈﺮ ﻣﻘﺎﺭﻧﺔ‪) ...‬ﻣﺤﻤﺪ ﺷﺮﻳﻒ ﺍﻟﺪﻳﻦ(‬

‫ﻭﻣﻦﺧﻼﻝ ﺍﻧﺘﻘﺎﺩ ﺍﻷﺩﺍﺗﻴﻦ‪ ،‬ﻳﻘﺪﻡ ﺇﻗﺒﺎﻝ ﻧﻈﺮﻳﺔ ﺟﺪﻳﺪﺓ )ﺍﻟﺨﻮﺩﻱ‪/‬ﺍﻷﻧﺎ( ﻣﻊ ﺍﻓﺘﺮﺍﺽ ﺃﻧﻪ ﺃﻭﻻ‪ ً،‬ﻋﻨﺪ ﺍﻟﺒﺸﺮ‬
‫ﻟﻴﺲﻓﻌﻼً ﺑﺎﻟﻜﺎﻣﻞ‪ ،‬ﻭﻟﻜﻦ ﻣﻌﻈﻤﻪ ﻗﻮﻯ‪ .‬ﺍﻟﻔﻌﻞ ﻫﻮ ﻣﺎﺩﺓ ﺗﻨﻄﻮﻱ ﻋﻠﻰ ﺍﻟﺤﻮﺍﺱ ﺑﻴﻨﻤﺎ ﺍﻟﻘﻮﺓ ﺭﻭﺣﻴﺔ‪ .‬ﺇﻥ‬
‫ﺍﻹﻣﻜﺎﻧﺎﺕﺍﻟﺒﺸﺮﻳﺔ ﻟﻦ ﺗﻨﻔﺬ ﺇﻟﻰ ﺃﻥ ﺗﺘﺤﻘﻖ ﺇﻟﻰ ﺷﻲء ﺣﻘﻴﻘﻲ‪ ،‬ﺑﺤﻴﺚ ﻳﻜﻮﻥ ﻟﺪﻯ ﺍﻟﺒﺸﺮ ﺇﻣﻜﺎﻧﺎﺕ ﻏﻴﺮ ﻣﺤﺪﻭﺩﺓ‬
‫ﻭﻟﺪﻳﻬﻢﻗﺪﺭﺍﺕ ﻣﺨﺘﻠﻔﺔ ﻟﺘﺤﻘﻴﻘﻬﺎ‪ .‬ﻭﺑﻌﺒﺎﺭﺓ ﺃﺧﺮﻯ‪ ،‬ﻓﺈﻥ ﺍﻟﺒﺸﺮ ﻗﺎﺩﺭﻭﻥ ﻋﻠﻰ ﺃﻥ ﻳﺼﻨﻌﻮﺍ ﻣﻦ ﺃﻧﻔﺴﻬﻢ ﻣﺎ ﻳﺮﻳﺪﻭﻥ‬
‫ﺃﻥﻳﻜﻮﻧﻮﺍ ﻋﻠﻴﻪ‪36.‬ﻋﻼﻭﺓ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻓﺈﻥ ﺍﻹﺳﻼﻡ ﻻ ﻳﻨﻈﺮ ﺇﻟﻰ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﺃﻧﻪ ﻣﻮﺿﻊ ﻟﻌﻨﺔ ﺍﻟﻠﻪ ﺃﻭ ﻧﻌﻤﺘﻪ‪ .‬ﻏﻴﺮ‬
‫ﺃﻥﺍﻹﻧﺴﺎﻥ ﻓﺮﺩ ﻣﺴﺆﻭﻝ ﻋﻦ ﺃﻓﻌﺎﻟﻪ ﻓﻲ ﺍﻟﻌﺎﻟﻢ ﻭﻣﺴﺆﻭﻝ ﺃﻣﺎﻡ ﺍﻟﻠﻪ‪ ،‬ﺃﻱ ﺃﻥ ﺍﻟﻌﺎﻟﻢ ﻧﺘﺎﺝ ﺇﻧﺴﺎﻧﻲ‪37.‬ﻭﻣﻦ ﻫﺬﺍ‬
‫ﺍﻟﻤﻨﻄﻠﻖﻳﺮﻯ ﺇﻗﺒﺎﻝ ﺃﻥ ﺍﻟﺮﺟﻞ ﺍﻟﻤﺜﺎﻟﻲ ﻫﻮ ﺧﻠﻴﻔﺔ ﺍﻟﻠﻪ ﻓﻲ ﺍﻟﻌﺎﻟﻢ‪ .‬ﻭﻋﻨﺪﻣﺎ ﻳﺼﻞ ﺍﻹﻧﺴﺎﻥ ﺇﻟﻰ ﺗﻠﻚ ﺍﻟﻨﻘﻄﺔ ﻓﺈﻧﻪ‬
‫ﻳﻜﻮﻥﻓﻲ ﺫﺭﻭﺓ ﺣﻴﺎﺗﻪ ﺍﻟﻌﻘﻠﻴﺔ ﻭﺍﻟﺠﺴﺪﻳﺔ ﺣﺘﻰ ﻳﺤﺪﺙ ﺍﻻﻧﺴﺠﺎﻡ ﻓﻲ ﺍﻟﺤﻴﺎﺓ‪ .‬ﺧﻠﻴﻔﺔ ﺍﻟﻠﻪ ﻫﻮ ﺍﻟﺬﺍﺕ ﺍﻟﻜﺎﻣﻠﺔ‪.‬‬
‫ﺧﻮﺩﻱ ‪ /‬ﺍﻷﻧﺎ ﻫﻲ ﻭﺣﺪﺓ ﺣﻘﻴﻘﻴﺔ ﺃﻭ ﺣﻘﻴﻘﻴﺔ ﻭﺗﺼﺒﺢ ﻣﺮﻛﺰ ﻭﺃﺳﺎﺱ ﻛﻞ ﺍﻟﻮﺟﻮﺩ ﺍﻟﻤﻮﺟﻪ ﻋﻘﻼﻧﻴﺎ‪38.‬ﺇﺫﻥ‪ ،‬ﻣﻦ‬
‫ﻭﺟﻬﺔﻧﻈﺮ ﺇﻗﺒﺎﻝ‪ ،‬ﺍﻟﺒﺸﺮ ﻣﺨﻠﻮﻗﺎﺕ ﻟﻬﺎ ﻭﺟﻮﺩ‪.‬‬

‫ﻣﻦﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﻠﻐﻮﻳﺔ‪ ،‬ﺧﻮﺩﻱ ﺗﻌﻨﻲ ﺍﻟﺬﺍﺕ‪ ،‬ﺃﻭ ﺍﻷﻧﺎ‪ ،‬ﺃﻭ ﺃﻧﺎ‪ .‬ﺑﺎﻟﻨﺴﺒﺔ ﻹﻗﺒﺎﻝ‪ ،‬ﻛﻞ ﻛﺎﺉﻦ ﻟﻪ ﺷﺨﺼﻴﺔ ﺗﺼﺒﺢ‬
‫ﻣﺤﻮﺭﺍﻟﻮﺍﻗﻊ؛ ﺍﻟﻮﺟﻮﺩ ﺍﻟﺤﻘﻴﻘﻲ ﻭﺑﺎﻟﺘﺎﻟﻲ ﻭﺿﻊ ﺍﻟﻜﺎﺉﻦ ﻋﻠﻰ ﺃﻧﻪ ﻛﺎﺉﻦ‪ .‬ﺍﻷﻧﺎ ﻫﻲ ﻋﺰﻟﺔ ﺃﺳﺎﺳﻴﺔ‪ ،‬ﻣﻤﺎ ﻳﻌﻨﻲ ﺃﻥ‬
‫ﺍﻵﺧﺮﻳﻦﻟﻦ ﻳﻜﻮﻧﻮﺍ ﻗﺎﺩﺭﻳﻦ ﻋﻠﻰ ﺗﺤﺪﻳﺪ ﺣﺎﻟﺔ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻭﺑﻌﺒﺎﺭﺓ ﺃﺧﺮﻯ‪ ،‬ﻓﺈﻥ ﺍﻟﺬﺍﺕ ﻫﻲ ﺍﻟﺘﻲ ﺗﻔﻬﻢ ﺣﺎﻟﺘﻬﺎ‬
‫ﺍﻟﺨﺎﺻﺔﻣﺜﻞ ﺧﻴﺒﺔ ﺍﻷﻣﻞ ﻭﺍﻷﻟﻢ ﻭﺍﻟﻤﺘﻌﺔ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﻳﻤﻜﻦ ﺃﻥ ﻳﺴﻤﻰ ﺑﺎﻟﺘﺠﺮﺑﺔ ﺍﻟﺪﺍﺧﻠﻴﺔ‪ .‬ﺍﻟﻄﺒﻴﻌﺔ ﺍﻷﺳﺎﺳﻴﺔ‬
‫ﻟﻠﺨﻮﺩﻱﻫﻲ ﺍﻟﺤﺮﻳﺔ ﻭﺍﻹﺑﺪﺍﻉ‪ ،‬ﻭﻟﻠﺒﺸﺮ ﺍﻟﺤﺮﻳﺔ ﻓﻲ ﻓﻌﻞ ﻛﻞ ﻣﺎ ﻟﺪﻳﻬﻢ ﻣﻦ ﺍﻹﺑﺪﺍﻉ )ﺍﻻﺟﺘﻬﺎﺩ( ﻣﻦ ﻫﺬﺍ ﺍﻹﺑﺪﺍﻉ‪،‬‬
‫ﻭﺳﻮﻑﺗﻈﻬﺮ ﺣﺪﺍﺛﺔ ﻓﻲ ﺍﻟﺤﻴﺎﺓ‪.‬‬

‫ﺍﻟﻤﺘﻐﻴﺮﻓﻲ ﺍﻷﻧﺎ ‪ /‬ﺍﻟﺨﻮﺩﻱ ﻫﻮ ﺃﻧﻪ ﻋﻨﺪﻣﺎ ﻳﺼﻞ ﺍﻹﻧﺴﺎﻥ ﺇﻟﻰ ﺩﺭﺟﺔ ﺍﻷﻧﺎ ﺍﻟﺮﺍﺳﺨﺔ‪ ،‬ﺳﻴﻜﻮﻥ ﻟﺪﻯ ﺍﻹﻧﺴﺎﻥ‬
‫ﺧﻤﺲﺧﺼﺎﺉﺺ ﻓﻲ ﻧﻔﺴﻪ‪ ،‬ﻭﻫﻲ ﺍﻷﻭﻟﻰ‪ :‬ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﺍﻟﺬﺍﺕ‪ ،‬ﻭﺍﺣﺘﺮﺍﻡ ﺍﻟﺬﺍﺕ‪ ،‬ﻭﺍﻟﺜﻘﺔ ﺑﺎﻟﻨﻔﺲ‪ ،‬ﻭﺍﻟﺤﻔﺎﻅ‬
‫ﻋﻠﻰﺍﻟﺬﺍﺕ‪ ،‬ﻭﺗﺄﻛﻴﺪ ﺍﻟﺬﺍﺕ‪39.‬ﺇﻥ ﻏﺮﺽ ﺍﻷﻧﺎ ﻟﻴﺲ ﺭﺅﻳﺔ ﺃﻭ ﻓﻬﻢ ﺷﻲء ﻣﺎ )ﺭﺅﻳﺔ ﺷﻲء ﻣﺎ(‪ ،‬ﺑﻞ ﺃﻥ ﻳﻜﻮﻥ ﺷﻴﺉﺎً‬
‫ﻣﺴﺘﻤﺮ‪40.‬‬ ‫ﺗﻄﻮﺭﻳﺎً)ﺃﻥ ﻳﻜﻮﻥ ﺷﻴﺉﺎً(‪ .‬ﻭﺑﻌﺒﺎﺭﺓ ﺃﺧﺮﻯ‪ ،‬ﻓﺈﻥ ﺍﻷﻧﺎ ﺳﺘﺸﺠﻊ ﺍﻹﻧﺴﺎﻥ ﺩﺍﺉﻤﺎً ﻋﻠﻰ ﺍﻟﺘﺤﺮﻙ ﺑﺸﻜﻞ‬

‫ﺍﻟﺒﺸﺮﻫﻢ ﻏﺮﻭﺭ ﻳﻄﻮﺭﻭﻥ ﺃﻧﻔﺴﻬﻢ ﺑﺸﻜﻞ ﻣﺴﺘﻤﺮ )ﺗﻘﻴﻴﻤﻲ ﻭﻣﺴﺘﻤﺮ(‪ .‬ﻓﻬﻮ ﻳﻮﻓﺮ ﻓﻲ ﻭﺟﻮﺩﻩ ﻭﻋﻴﺎً ﺑﺄﻥ ﺍﻟﺒﺸﺮ‬
‫ﺩﺍﺉﻤﺎًﻣﺎ ﻳﻘﻮﻣﻮﻥ ﺑﺈﺳﻘﺎﻁ ﺃﻧﻔﺴﻬﻢ ﻭﺗﻄﻮﻳﺮﻫﻢ ﻣﻦ ﺧﻼﻝ ﺍﻟﻤﺴﺎﺭﺍﺕ ﺍﻟﺮﻭﺣﻴﺔ ﻧﺤﻮ ﻛﻤﺎﻟﻬﻢ‪ .‬ﻓﻲ ﻛﻤﺎﻟﻪ‪ ،‬ﻳﺸﻴﺮ‬
‫ﺍﻹﻧﺴﺎﻥﺩﺍﺉﻤﺎً ﺇﻟﻰ‬

‫‪36‬ﻣﺼﻄﻔﻰ ﺃﻧﺸﻮﺭﻱ ﻟﻴﺪ ﺍﻟﻠﻪ‪،‬ﻣﺤﻤﺪ ﺇﻗﺒﺎﻝ ‪)Agama Dan Aktualisasi Diri Perspektif Filsafat‬ﻳﻮﺟﻴﺎﻛﺮﺗﺎ‪UGM، 2005 :‬‬
‫‪.(Badan penerbitan Filsafat‬‬
‫‪37‬ﺩ‪ .‬ﻟﻲ‪.Mencari Islam Autentik Dari Nalar Puitis Iqbal Hingga Nalar Kritis Arkoun،‬‬
‫‪38‬ﻟﻮﺑﻴﺲ‪" ،‬ﺣﻜﺎﻳﺔ ﻣﺎﻧﻮﺳﻴﺎ ﻣﻨﻮﺭﻭﺕ ﻣﺤﻤﺪ ﺇﻗﺒﺎﻝ ﺩﺍﻥ ﺧﻠﻴﻞ ﺟﺒﺮﺍﻥ"‪.‬‬
‫‪39‬ﻣﺤﻤﺪ ﺇﻗﺒﺎﻝ‪،‬ﺳﻴﺴﻲ ﺇﻧﺴﺎﻧﻲ ﺇﻗﺒﺎﻝ ﺗﺮﺝ‪ .‬ﺇﺣﺴﺎﻥ ﻋﻠﻲ ﻓﻮﺯﻱ ﺩﺍﻥ ﻧﻮﺭﻭﻝ ﺃﻭﺟﺴﺘﻴﻨﺎ)ﺑﺎﻧﺪﻭﻧﺞ‪ :‬ﻣﻴﺰﺍﻥ‪.(1992 ،‬‬
‫‪40‬ﺇﻗﺒﺎﻝ‪،‬ﺳﻴﺴﻲ ﺇﻧﺴﺎﻧﻮﻱ ﺇﻗﺒﺎﻝ‪ ،‬ﺗﺮﺝ‪ .‬ﺇﺣﺴﺎﻥ ﻋﻠﻲ ﻓﻮﺯﻱ ﺩﺍﻥ ﻧﻮﺭﻭﻝ ﺃﻭﺟﺴﺘﻴﻨﺎ‪.‬‬

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 ‫ﺍﻹﺻﻼﺡ‪:‬ﻣﺠﻠﺔ ﺍﻷﺩﺏ ﻭﺍﻟﺘﺎﺭﻳﺦ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺍﻟﻤﺠﻠﺪ‪ ،3 .‬ﺍﻟﻌﺪﺩ ‪ ،2‬ﺩﻳﺴﻤﺒﺮ ‪ :2022‬ﺹ‪149-127 .‬‬

‫ﺃﻳﻀﺎً‪41.‬‬ ‫ﺗﺄﻛﻴﺪﻓﺮﺩﻳﺘﻪ ﻷﻧﻪ ﻻ ﻳﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻷﻓﺮﺍﺩ ﺍﻵﺧﺮﻳﻦ ﻓﺤﺴﺐ‪ ،‬ﺑﻞ ﻣﻊ ﺑﻴﺉﺘﻪ‬

‫ﺗﺆﺩﻱﻧﻈﺮﻳﺔ ﺍﻷﻧﺎ‪/‬ﺍﻟﺨﻮﺩﻱ ﻫﺬﻩ ﺇﻟﻰ ﻣﺴﺘﻮﻯ ﺃﻋﻠﻰ‪ ،‬ﻓﻲ ﺣﻴﻦ ﺃﻥ ﻗﻤﺔ ﺍﻷﻧﺎ ﻫﻲ ﺇﻧﺴﺎﻥ ﻛﺎﻣﻞ )ﺍﻹﻧﺴﺎﻥ‬
‫ﺍﻟﻜﺎﻣﻞ( ﻭﻫﻮ ﺍﻟﺤﺪ ﺍﻷﻗﺼﻰ ﻟﻠﻤﺴﺘﻮﻯ ﺃﻭ ﺍﻟﺪﺭﺟﺔ ﺍﻟﺘﻲ ﻳﻤﻜﻦ ﺃﻥ ﻳﺼﻞ ﺇﻟﻴﻬﺎ ﺍﻟﺨﻮﺩﻱ‪/‬ﺍﻷﻧﺎ ﻓﻲ ﻧﻤﻮﻩ‪ .‬ﺇﻧﺴﺎﻥ‬
‫ﻛﺎﻣﻞﻫﻮ ﺇﻧﺴﺎﻥ ﻣﻘﺼﻮﺭ ﻋﻠﻰ ﻓﺉﺔ ﻣﻌﻴﻨﺔ ﻗﺎﺩﺭ ﻋﻠﻰ ﺃﻥ ﻳﻌﻴﺶ ﺣﺎﻟﺘﻪ ‪ /‬ﺣﺎﻟﺘﻪ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ .‬ﻭﺑﺤﺴﺐ ﺇﻗﺒﺎﻝ ﻓﺈﻥ‬
‫ﺇﻧﺴﺎﻥﻛﺎﻣﻞ ﻣﺆﻣﻦ ﺣﻘﻴﻘﻲ ﻳﺘﻤﺘﻊ ﺑﺎﻟﺒﺼﻴﺮﺓ ﻭﺍﻟﻌﻤﻞ ﻭﺍﻟﺤﻜﻤﺔ ﻭﻳﺴﺘﻄﻴﻊ ﺍﻟﺘﺤﻜﻢ ﻓﻲ ﺭﻏﺒﺎﺗﻪ‪ .‬ﻳﻌﻄﻲ ﺇﻗﺒﺎﻝ‬
‫ﻣﺜﺎﻻ ًﻋﻠﻰ ﺷﺨﺼﻴﺔ ﺇﻧﺴﺎﻥ ﻛﺎﻣﻞ ﻭﻫﻮ ﺍﻟﻨﺒﻲ ﻣﺤﻤﺪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻟﺬﻱ ﺍﺳﺘﺨﺪﻣﺖ ﺣﻴﺎﺗﻪ ﻛﻠﻬﺎ ﻓﻲ‬
‫ﻭﺇﺑﺪﺍﻉ‪42.‬‬ ‫ﺗﻨﻔﻴﺬﺣﻜﻢ ﺍﻟﻠﻪ ﻭﺇﻋﻼءﻩ‪ ،‬ﻭﺩﻋﻢ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺑﺸﻐﻒ‬

‫ﻳﻘﺪﻡﺇﻗﺒﺎﻝ ﺃﻳﻀﺎً ﻣﺮﺍﺣﻞ ﺍﻷﻧﺎ‪/‬ﺍﻟﺨﻮﺩﻱ ﻓﻲ ﺍﺗﺠﺎﻩ ﺍﻹﻧﺴﺎﻥ ﻛﺎﻣﻞ‪ ،‬ﺃﻱ ﻃﺎﻋﺔ ﺍﻟﻘﺎﻧﻮﻥ‪ ،‬ﻣﻤﺎ ﻳﻌﻨﻲ ﺃﻧﻪ‬
‫ﺳﻴﻜﻮﻥﺩﺍﺉﻤﺎً ﺣﻜﻴﻤﺎً ﻓﻲ ﺍﻟﺤﻴﺎﺓ‪ .‬ﺿﺒﻂ ﺍﻟﻨﻔﺲ ﺳﻮﻑ ﻳﻤﻴﺰ ﺇﻧﺴﺎﻥ ﻛﺎﻣﻞ ﻭﻫﻮ ﺃﻋﻠﻰ ﺷﻜﻞ ﻣﻦ ﺃﺷﻜﺎﻝ ﺍﻟﻮﻋﻲ‬
‫ﺍﻟﺬﺍﺗﻲ‪،‬ﻣﻤﺎ ﻳﻌﻨﻲ ﺃﻥ ﻛﻞ ﻣﺎ ﻳﻔﻌﻠﻪ ﻭﻳﺘﺤﺪﺙ ﻋﻨﻪ ﺳﻴﻜﻮﻥ ﻣﺘﻮﺍﻓﻘﺎً ﻣﻊ ﺍﻟﻤﻮﻗﻒ‪ .‬ﻛﻮﻧﻬﺎ ﺧﻠﻴﻔﺔ ﺍﻟﻠﻪ )ﺍﻟﺨﻼﻓﺔ‬
‫ﺍﻹﻟﻬﻴﺔ(‪ ،‬ﻭﻫﻲ ﺍﻟﻬﺪﻑ ﺍﻷﺳﺎﺳﻲ ﻟﻺﻧﺴﺎﻥ ﺍﻟﻜﺎﻣﻞ‪ ،‬ﻓﺈﻧﻪ ﺳﻴﻜﻮﻥ ﻣﺴﺆﻭﻻ ًﻋﻤﺎ ﻳﻔﻌﻠﻪ ﻭﻳﺤﺎﻓﻆ ﺩﺍﺉﻤﺎ ًﻋﻠﻰ‬
‫ﺍﻻﻧﺴﺠﺎﻡﻓﻲ ﺍﻟﺤﻴﺎﺓ‪43.‬ﺃﻣﺎ ﺑﻌﺾ ﺍﻷﺷﻴﺎء ﺍﻟﺘﻲ ﺗﻘﻮﻱ ﺍﻷﻧﺎ ﻭﻫﻲ ﺍﻟﺤﺐ ﻭﺍﻟﻔﻘﺮ‪ :‬ﻋﺪﻡ ﺍﻻﻫﺘﻤﺎﻡ ﺑﺄﻱ ﻣﻜﺎﻓﺂﺕ‬
‫ﻳﻘﺪﻣﻬﺎﺍﻟﻌﺎﻟﻢ‪ ،‬ﻭﺍﻟﺸﺠﺎﻋﺔ‪ ،‬ﻭﺍﻟﺘﺴﺎﻣﺢ‪ ،‬ﻭﺍﻟﻘﻴﺎﻡ ﺑﺄﻧﺸﻄﺔ ﺇﺑﺪﺍﻋﻴﺔ ﺃﺻﻴﻠﺔ ﻳﻌﻨﻲ ﻋﺪﻡ ﺍﻟﺘﻘﻠﻴﺪ ﺍﻷﻋﻤﻰ ﺃﻭ ﺗﻘﻠﻴﺪ‬
‫ﺍﻵﺧﺮﻳﻦﻣﻦ ﺍﻟﺒﺸﺮ‪ .‬ﺃﻣﺎ ﺍﻷﺷﻴﺎء ﺍﻟﺘﻲ ﺗﻀﻌﻒ ﺍﻷﻧﺎ ﻓﻬﻲ ﺍﻟﺨﻮﻑ ﻭﺍﻟﺘﺒﻌﻴﺔ ﻭﺍﻟﻌﺒﻮﺩﻳﺔ ﻭﺍﻟﺘﻔﺎﺧﺮ ﺑﺎﻷﺟﺪﺍﺩ ﻷﻧﻪ‬
‫ﺑﺎﻟﺘﻔﺎﺧﺮﺗﺮﻙ ﻫﻮﻳﺘﻪ‪.‬‬

‫ﺍﻟﺴﻴﺮﺓﺍﻟﺬﺍﺗﻴﺔ ﻭﺍﻟﻔﻜﺮ ﻟﻜﻲ ﺃﺟﻴﻨﺞ ﺳﻮﺭﻳﻤﻴﻨﺘﺎﺭﺍﻡ‬

‫ﻛﺎﻥﻛﻲ ﺃﺟﻴﻨﺞ ﺳﻮﺭﻳﻤﻴﻨﺘﺎﺭﺍﻡ ﺃﺣﺪ ﺍﻟﻔﻼﺳﻔﺔ ﺍﻟﺠﺎﻭﻳﻴﻦ ﺍﻟﺬﻳﻦ ﺭﻛﺰﻭﺍ ﺍﻫﺘﻤﺎﻣﻪ ﻋﻠﻰ ﺍﻟﻤﺸﺎﻛﻞ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ .‬ﻭﻫﻮ ﺃﺣﺪ‬
‫ﻓﻼﺳﻔﺔﺟﺎﻭﺓ ﺍﻟﺬﻳﻦ ﻳﺮﻛﺰﻭﻥ ﺍﻫﺘﻤﺎﻣﻬﻢ ﻋﻠﻰ ﻣﺠﺎﻝ ﺍﻟﻮﺟﻮﺩﻳﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﻟﺘﻲ ﻻ ﺗﻘﻞ ﺇﺛﺎﺭﺓ ﻟﻼﻫﺘﻤﺎﻡ ﻣﻦ‬
‫ﺍﻟﺸﺨﺼﻴﺎﺕﺍﻟﻐﺮﺑﻴﺔ ﻭﺍﻟﺸﺮﻗﻴﺔ ﻣﻦ ﺣﻴﺚ ﺍﻟﻔﻜﺮ‪ .‬ﻓﻲ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﺠﺎﻭﻱ‪ ،‬ﻛﻤﺎ ﻫﻮ ﻣﻔﻬﻮﻡ ﺑﺎﻟﻔﻌﻞ‪ ،‬ﻓﺈﻥ ﺃﺳﻼﻑ‬
‫ﺍﻟﺠﺎﻭﻳﻴﻦﻳﺤﺎﻓﻈﻮﻥ ﺑﺸﺪﺓ ﻋﻠﻰ ﺍﻷﺧﻼﻕ ﻭﺍﻟﺠﻤﺎﻝ ﻭﺍﻟﺘﻔﻜﻴﺮ ﺍﻟﺮﻭﺣﻲ ﺍﻟﻤﺘﺴﺎﻣﻲ ﻭﺍﻟﻔﻠﺴﻔﻲ‪ .‬ﺍﻟﺘﺤﻠﻲ ﺑﺎﻷﺧﻼﻕ‬
‫ﻓﻲﺍﻟﺴﻠﻮﻙ‪ ،‬ﻭﺟﻤﺎﻝ ﺍﻟﻘﻮﻝ‪ ،‬ﻭﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﺍﻟﻌﺎﻟﻴﺔ ﺍﻟﺘﻲ ﺗﺘﺤﻘﻖ ﻓﻲ ﺍﻟﻤﻤﺎﺭﺳﺔ ﺍﻟﺪﺍﺧﻠﻴﺔ‪44.‬ﻭﻓﻘﺎً ﻟﺸﺮﻱ ﻭﻳﻨﺘﺎﻻ‪،‬‬
‫ﻓﺈﻥﻫﺬﻩ ﺍﻟﻌﻨﺎﺻﺮ ﻣﺘﺄﺻﻠﺔ ﺟﺪﺍً ﻓﻲ ﺍﻟﺤﻴﺎﺓ ﺍﻟﻴﻮﻣﻴﺔ‬

‫‪41‬ﺇﻗﺒﺎﻝ‪،‬ﺳﻴﺴﻲ ﺇﻧﺴﺎﻧﻲ ﺇﻗﺒﺎﻝ ﺗﺮﺝ‪ .‬ﺇﺣﺴﺎﻥ ﻋﻠﻲ ﻓﻮﺯﻱ ﺩﺍﻥ ﻧﻮﺭﻭﻝ ﺃﻭﺟﺴﺘﻴﻨﺎ‪.‬‬
‫‪42‬ﻣﺤﻤﺪ ﺇﻗﺒﺎﻝ‪ ،Rekonstruksi Pemikiran Agama Dalam Islam،‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ‪) .‬ﻳﻮﺟﻴﺎﻛﺎﺭﺗﺎ‪ :‬ﺟﺎﻻﺳﻮﺗﺮﺍ‪،‬‬
‫‪.(2008‬‬
‫‪43‬ﺇﻗﺒﺎﻝ‪.‬‬
‫‪44‬ﺣﺴﻨﺔ‪Terhadap Ajaran Ki Ageng Suryomentaram Tentang Masyarakat Sosial Dan Kebudayaan(" ،‬‬
‫‪".Dinamika Pergeseran Identitas Kramadangsa Menuju Identitas Manusia Tanpa Ciri )Kajian‬‬

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 ‫ﺍﻟﺸﺨﺺﺍﻟﻜﺎﻣﻞ‪ :‬ﻭﺟﻬﺎﺕ ﻧﻈﺮ ﻣﻘﺎﺭﻧﺔ‪) ...‬ﻣﺤﻤﺪ ﺷﺮﻳﻒ ﺍﻟﺪﻳﻦ(‬

‫ﻣﻦﺃﻫﻞ ﻧﻮﺳﺎﻧﺘﺎﺭﺍ‪ .45.‬ﺗﻢ ﺗﻄﺒﻴﻖ ﺍﻟﻌﻨﺎﺻﺮ ﺍﻷﺭﺑﻌﺔ ﺑﻮﺍﺳﻄﺔ ‪ Ki Ageng Suryomentaram‬ﻓﻲ ﺗﻌﺎﻟﻴﻤﻪ‬
‫ﻛﻮﺳﻴﻠﺔﻟﻠﺘﻌﺮﻑ ﻋﻠﻰ ﺍﻟﻨﻔﺲ ﺍﻟﺒﺸﺮﻳﺔ ﻭﻣﺸﺎﻋﺮﻫﺎ ﺑﺸﻜﻞ ﺃﺻﻴﻞ ﻭﺷﺎﻣﻞ‪.‬‬

‫ﻛﺎﻥﻛﻲ ﺃﺟﻴﻨﺞ ﺳﻮﺭﻳﻮﻣﻨﺘﺎﺭﺍﻡ ﺍﺑﻦ ﺍﻟﺴﻠﻄﺎﻥ ﻫﺎﻣﻴﻨﺠﻜﻮ ﺑﻮﻭﺍﻧﺎ ﺍﻟﺴﺎﺑﻊ ﻭﻗﺮﻳﻨﺘﻪ ﺭﺍﺩﻳﻦ ﺃﻳﻮ ﺭﻳﺘﻨﻮﻣﺎﻧﺪﺍﻳﺎ ﻓﻲ‬
‫ﻳﻮﺟﻴﺎﻛﺎﺭﺗﺎﻓﻲ ‪ 20‬ﻣﺎﻳﻮ ‪ .1892‬ﻋﻨﺪﻣﺎ ﻭﻟﺪ ﻛﺎﻥ ﺍﺳﻤﻪ ﺭﺍﺩﻳﻦ ﻣﺎﺱ ﻛﻮﺩﻳﺎﺭﻣﺎﺟﻲ‪ .‬ﻋﻨﺪﻣﺎ ﻛﺎﻥ ﻃﻔﻼ ًﺗﻌﻠﻢ ﺍﻟﻘﺮﺍءﺓ‬
‫ﻭﺍﻟﻜﺘﺎﺑﺔﺑﺎﻟﻠﻐﺔ ﺳﺮﻳﻤﺎﻧﺠﺎﻧﺘﻲ )ﻓﻲ ﺍﻟﻘﺼﺮ(‪ .‬ﻛﺎﻥ ﺃﻭﻝ ﺟﻴﻞ ﻳﺘﻠﻘﻰ ﺗﻌﻠﻴﻤﺎً ﺣﺪﻳﺜﺎً ﺣﻴﺚ ﺗﻢ ﺗﻤﻮﻳﻠﻪ ﻣﻦ ﻗﺒﻞ‬
‫ﺍﻟﺤﻜﻮﻣﺔﺍﻟﻬﻮﻟﻨﺪﻳﺔ‪46.‬ﺑﻌﺪ ﺗﺨﺮﺟﻪ‪ ،‬ﺣﺼﻞ ﻋﻠﻰ ﺩﻭﺭﺓ ﻛﻼﻳﻦ ﺃﻣﺒﺘﻴﻨﺎﺭ ﺃﻭ ﺩﻭﺭﺓ ﺍﻟﻤﻮﻇﻔﻴﻦ ﺍﻟﻤﺪﻧﻴﻴﻦ ﺍﻟﻤﺒﺘﺪﺉﻴﻦ‬
‫ﻭﺍﻟﺘﻲﻗﺎﺩﺕ ﻻﺣﻘﺎً ﺁﺭ ﺇﻡ ﻛﻮﺩﻳﺎﺭﻣﺎﺟﻲ ﻟﻴﺼﺒﺢ ﻣﺴﺆﻭﻻً ﺇﺩﺍﺭﻳﺎً ﺑﺎﻟﻮﻻﻳﺔ‪ .‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺃﻥ ﻳﺘﻌﻠﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻬﻮﻟﻨﺪﻳﺔ‬
‫ﺑﺎﻹﺿﺎﻓﺔﺇﻟﻰ ﺗﻌﻠﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻣﻤﺎ ﻋﺰﺯ ﻓﻴﻤﺎ ﺑﻌﺪ ﻣﻌﺮﻓﺘﻪ ﺑﺎﻟﺪﻳﻦ‪ .‬ﻭﺍﺻﻞ ﻛﻮﺩﻳﺎﺭﻣﺎﺟﻲ ﺃﻳﻀﺎً ﺗﻌﻠﻢ ﺍﻟﻠﻐﺔ‬
‫ﺍﻹﻧﺠﻠﻴﺰﻳﺔﻟﺘﻌﺰﻳﺰ ﻣﻌﺮﻓﺘﻪ ﻓﻲ ﻣﺠﺎﻝ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻌﺎﻣﺔ‪47.‬ﻭﺑﻌﺪ ﺃﻥ ﺃﺗﻘﻨﻬﺎ ﺳﻨﺘﻴﻦ ﻋﻤﻞ ﺑﺎﻟﻤﺤﺎﻓﻈﺔ‪ .‬ﺗﻢ ﺗﻌﻴﻴﻦ‬
‫‪48.Pangeran‬‬ ‫‪ RM Kudiarmaji‬ﺃﻣﻴﺮﺍً ﻓﻲ ﺳﻦ ‪ 18‬ﻋﺎﻣﺎً ﻭﻣﻨﺢ ﻟﻘﺐ ‪Harya Suryomentaram‬‬

‫ﻛﺄﻣﻴﺮ‪،‬ﻟﻢ ﻳﺸﻌﺮ ﺁﺭ ﺇﻡ ﺳﻮﺭﻳﻮﻣﻨﺘﺎﺭﺍﻡ ﺑﺎﻟﺮﺿﺎ ﺃﻭ ﺍﻻﺳﺘﻤﺘﺎﻉ ﺑﺎﻟﺤﻴﺎﺓ‪ .‬ﻟﻘﺪ ﺗﻔﺎﻋﻞ ﻓﻘﻂ ﻣﻊ "ﺍﻷﻗﻨﻌﺔ"‬
‫ﺍﻟﻤﻮﺟﻮﺩﺓﻓﻲ ﺣﺪﻭﺩ ﺍﻟﻘﺼﺮ‪ ،‬ﻓﻲ ﺇﺷﺎﺭﺓ ﺇﻟﻰ ﺃﻫﻞ ﺍﻟﻘﺼﺮ ﺍﻟﺬﻳﻦ ﻟﻢ ﻳﻜﺮﺳﻮﻥ ﺃﻧﻔﺴﻬﻢ ﺣﻘﺎً ﻟﻠﻘﺼﺮ ﻭﻟﻜﻨﻬﻢ ﻛﺎﻧﻮﺍ‬
‫ﻣﻬﺘﻤﻴﻦﺃﻛﺜﺮ ﺑﺎﻟﻤﺼﺎﻟﺢ ﺍﻟﻔﺮﺩﻳﺔ‪ .‬ﻓﻲ ﺍﻟﻨﻬﺎﻳﺔ‪ ،‬ﻗﺮﺭ ﻣﻐﺎﺩﺭﺓ ﺍﻟﻘﺼﺮ ﻭﺍﺳﺘﻘﺮ ﻓﻲ ﺳﻴﻼﻛﺎﺏ ﻛﺒﺎﺉﻊ ﺑﺎﺗﻴﻚ ﻭﺣﻔﺎﺭ‬
‫ﺁﺑﺎﺭ)ﻋﺎﻣﻞ ﻏﻴﺮ ﺭﺳﻤﻲ( ﺑﺎﺳﺘﺨﺪﺍﻡ ﺍﻻﺳﻢ ﺍﻟﻤﺴﺘﻌﺎﺭ ﻧﺎﺗﺎﺩﺍﻧﻐﺴﺎ‪49.‬ﺣﺎﻭﻝ ﺍﻟﺴﻠﻄﺎﻥ ﻫﺎﻣﻴﻨﺠﻜﻮ ﺑﻮﻭﻧﻮ ﺍﻟﺴﺎﺑﻊ‬
‫ﺍﻟﺬﻱﻛﺎﻥ ﻋﻠﻰ ﻋﻠﻢ ﺑﺎﻟﻮﺿﻊ ﺇﻗﻨﺎﻋﻪ ﻣﻦ ﺧﻼﻝ ﻭﻓﺪ ﻣﻦ ﻭﺻﻲ ﻋﺮﺵ ﺑﺎﻧﻴﻮﻣﺎﺱ‪ .‬ﻓﻲ ﺍﻟﻨﻬﺎﻳﺔ ﻋﺎﺩ ﺁﺭ ﺇﻡ‬
‫ﺳﻮﺭﻳﻤﻴﻨﺘﺎﺭﺍﻡﺇﻟﻰ ﺍﻟﻘﺼﺮ‪ ،‬ﻭﻟﻜﻦ ﻋﻨﺪﻣﺎ ﺗﻢ ﺍﺳﺘﺒﺪﺍﻝ ﺍﻟﺴﻠﻄﺎﻥ ﻫﺎﻣﻴﻨﺠﻜﻮ ﺑﻮﻭﻧﻮ ﺍﻟﺜﺎﻣﻦ ﺑﺎﻟﺴﻠﻄﺎﻥ ﻫﺎﻣﻴﻨﺠﻜﻮ‬
‫ﺑﻮﻭﻧﻮﺍﻟﺜﺎﻣﻦ‪ ،‬ﻃﻠﺐ ﺁﺭ ﺇﻡ ﺳﻮﺭﻳﻤﻴﻨﺘﺎﺭﺍﻡ ﺍﻹﺫﻥ ﺑﺎﻟﺘﺨﻠﻲ ﻋﻦ ﻟﻘﺒﻪ ﺍﻷﻣﻴﺮﻱ‪50.‬ﺗﺠﻮﺍﻟﻪ‬

‫‪45‬ﺃﺣﻤﺪ ﺳﺮﻱ ﻭﻳﻨﺘﺎﻻ‪،‬ﻣﻮﺳﻮﻋﺔ ﻛﻴﺮﻳﻔﺎﻥ ﺟﺎﻭﺍ)ﻳﻮﺟﻴﺎﻛﺮﺗﺎ‪ :‬ﺃﺭﺍﺳﻜﺎ‪.(2014 ،‬‬

‫‪46‬ﻣﺎﺭﺳﻴﻞ ﺑﻮﻧﻴﻒ‪،‬ﻛﻲ ﺃﺟﻴﻨﺞ ﺳﻮﺭﻳﻮﻣﻨﺘﺎﺭﺍﻡ‪ ،‬ﺑﺎﻧﺠﻴﺮﺍﻥ ﺩﺍﻥ ﻓﻴﻠﺴﻮﻑ ﺩﺍﺭﻱ ﺟﺎﻭﺍ )‪ .(1962 -1892‬ﻋﻔﻴﻒ‪ ،‬ﻉ‪.‬‬
‫)ﺑﻴﻨﻲ( ﻣﺎﺗﺎﻫﺎﺭﻱ ﺩﺍﺭﻱ ﻣﺎﺗﺎﺭﺍﻡ‪ ،‬ﻣﻴﻨﻴﻼﻣﻲ ﺳﺒﻴﺮﻳﺘﻮﻟﻴﺘﺎﺱ ﺟﺎﻭﺍ ﺭﺍﺳﻴﻮﻧﺎﻝ ﻛﻲ ﺃﺟﻴﻨﺞ ﺳﻮﺭﻳﻮﻣﻨﺘﺎﺭﺍﻡ)ﺩﻳﺒﻮﻙ‪ :‬ﺑﻴﻨﻴﺮﺑﻴﺖ ﻛﻴﺒﻴﻚ‪(2012 ،‬‬
‫‪.‬‬
‫‪47‬ﺃﻟﻴﻤﻮﻥ ﻣﻨﻴﺮﻭﻩ‪-Prinsip Moral Untuk Mengoptimalkan Pendidikan Empati Pada Anak" ،‬‬
‫‪"،Kawruh Pamomong Ki Ageng Suryomentaram: Prinsip‬ﻓﻲ ‪ :AnCoMS‬ﺍﻟﻤﺆﺗﻤﺮ ﺍﻟﺴﻨﻮﻱ ﻟﻌﻠﻤﺎء ﺍﻟﻤﺴﻠﻤﻴﻦ ‪-‬‬
‫‪/read/2012/10/20/09180742/Guru.Bolos.Mengajar.Siswa.IAI TarbiyatutTholabahLamongan‬‬
‫‪،2018، https://regional.kompas.com‬‬
‫‪48‬ﺭﺍﺗﻴﻪ ﺳﺎﺭﻭﻳﻮﻧﻮ‪,‬ﻛﻲ ﺃﺟﻴﻨﺞ ﺳﻮﺭﻳﻤﻴﻨﺘﺎﺭﺍﻡ‪ :‬ﻏﻨﻰ ﺃﻓﻼﻃﻮﻥ ﺩﺍﺭﻱ ﺟﺎﻭﺍ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﻟﻰ‪) .‬ﻳﻮﺟﻴﺎﻛﺎﺭﺗﺎ‪ :‬ﻣﻨﺸﻮﺭﺍﺕ ﺳﻴﻤﻴﺮﻻﻧﺞ‪،‬‬
‫‪.(2017‬‬
‫‪49‬ﺇﻳﺴﻮﺍﺭﺍ ﻥ‪ .‬ﺭﺍﺩﻳﺘﻴﺎ‪" ،‬ﻛﻲ ﺃﺟﻴﻨﻎ ﺳﻮﺭﻳﻮﻣﻨﺘﺎﺭﺍﻡ‪ :‬ﺃﻧﺎﻙ ﺭﺍﺟﺎ ﻳﺎﻧﻎ ﻣﻴﻤﻴﻠﻴﻪ ﺟﺎﺩﻱ ﺭﺍﻛﻴﺎﺕ ﺟﻴﻼﺗﺎ"‪-memilih-jadi-rakyat ،‬‬
‫‪- tirto.id، 2019، https://tirto.id/ki-ageng-suryomentaram-anak-raja-yang‬ﺟﻴﻼﺗﺎ‪.cF81-‬‬
‫‪50‬ﻣﻨﻴﺮﻭﻩ‪Suryomentaram: Prinsip-Prinsip Moral Untuk Mengoptimalkan Pendidikan Empati Pada Anak" ،‬‬
‫‪".Kawruh Pamomong Ki Ageng‬‬

‫‪138‬‬
 ‫ﺍﻹﺻﻼﺡ‪:‬ﻣﺠﻠﺔ ﺍﻷﺩﺏ ﻭﺍﻟﺘﺎﺭﻳﺦ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺍﻟﻤﺠﻠﺪ‪ ،3 .‬ﺍﻟﻌﺪﺩ ‪ ،2‬ﺩﻳﺴﻤﺒﺮ ‪ :2022‬ﺹ‪149-127 .‬‬

‫ﺑﺪﺃﻭﺃﺻﺒﺢ ﻳﻌُﺮﻑ ﺑﺎﺳﻢ ‪ Ki Gede Suryomentaram‬ﺃﻭ ‪ Ki Gede Bringin‬ﻋﻠﻰ ﺍﺳﻢ ﻗﺮﻳﺔ ‪،Bringin‬‬
‫ﻭﻫﻲﻗﺮﻳﺔ ﺻﻐﻴﺮﺓ ﻓﻲ ﻣﻨﻄﻘﺔ ‪.Salatiga‬‬
‫ﻏﺎﻟﺒﺎًﻣﺎ ﻛﺎﻥ ﻳﻨﻘﻞ ﻓﻲ ﻣﺤﺎﺿﺮﺍﺗﻪ ﺍﻷﻓﻜﺎﺭ ﻭﻳﻨﺸﻂ ﺍﻵﺧﺮﻳﻦ ﻟﻴﻜﻮﻧﻮﺍ ﺃﻛﺜﺮ ﺛﻮﺭﻳﺔ ﻓﻲ ﺍﻟﻨﻀﺎﻝ ﻣﻦ ﺃﺟﻞ‬
‫ﺍﺳﺘﻘﻼﻝﺇﻧﺪﻭﻧﻴﺴﻴﺎ‪ .‬ﻋﻼﻭﺓ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻛﺎﻥ ﺳﻮﺭﻳﻮﻣﻨﺘﺎﺭﺍﻡ ﻳﺴﺎﻓﺮ ﻓﻲ ﻛﺜﻴﺮ ﻣﻦ ﺍﻷﺣﻴﺎﻥ ﺇﻟﻰ ﻳﻮﺟﻴﺎﻛﺎﺭﺗﺎ ﻟﻐﺮﺽ‬
‫ﻣﺸﺘﺮﻙﻭﻫﻮ ﺇﺛﺎﺭﺓ ﺍﻟﺜﻮﺭﺓ ﺑﻴﻦ ﺍﻟﻨﺎﺱ‪.‬‬
‫‪51‬ﻫﻨﺎﻙ‪ ،‬ﻧﻈﻢ ﺳﻮﺭﻳﻮﻣﻨﺘﺎﺭﺍﻡ ﺃﻳﻀﺎً ﺗﺠﻤﻌﺎً ﻟﻠﺸﺨﺼﻴﺎﺕ ﺍﻟﺴﻴﺎﺳﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﻴﺔ ﻭﺍﻟﺮﻭﺣﻴﺔ ﻳﺴﻤﻰﺳﻴﺮﺍﺳﻴﻬﺎﻥ‬
‫ﺳﻴﻼﺳﺎﻛﻠﻴﻮﻭﻥ‪ .‬ﻟﻘﺪ ﻛﺎﻥ ﺍﺟﺘﻤﺎﻋﺎً ﻟﻌﺸﺮﺓ ﺃﻋﻀﺎء ﻓﻘﻂ ﻳﻌُﻘﺪ ﻣﺮﺓ ﻭﺍﺣﺪﺓ ﻓﻲ ﺍﻟﺸﻬﺮﺃﺟﺮ ﺳﻴﻨﻴﻦ‪,‬ﺳﻴﻼﺳﺎ ﻛﻠﻴﻮﻭﻥ‬
‫ﻟﻴﻠﺔ‪.‬ﻭﻣﻊ ﺫﻟﻚ‪ ،‬ﻣﻊ ﻣﺮﻭﺭ ﺍﻟﻮﻗﺖ‪ ،‬ﻧﺎﻗﺶ ﺍﻻﺟﺘﻤﺎﻉ ﺍﻟﻮﺿﻊ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻭﺍﻟﺴﻴﺎﺳﻲ ﻓﻲ ﺇﻧﺪﻭﻧﻴﺴﻴﺎ‪ ،‬ﻛﺮﺩ ﻓﻌﻞ‬
‫ﻋﻠﻰﺍﻟﺤﺮﺏ ﺍﻟﻌﺎﻟﻤﻴﺔ ﺍﻷﻭﻟﻰ ﺍﻟﺘﻲ ﺍﻧﺘﻬﺖ ﻟﻠﺘﻮ‪ .‬ﻭﻛﺎﻥ ﻋﻠﻰ ﺩﻭﻝ ﺍﻟﻌﺎﻟﻢ ﺃﻥ ﺗﻮﺍﺟﻪ ﺃﺯﻣﺎﺕ ﺍﻗﺘﺼﺎﺩﻳﺔ ﻭﻋﺴﻜﺮﻳﺔ‪،‬‬
‫ﺑﻤﺎﻓﻲ ﺫﻟﻚ ﻫﻮﻟﻨﺪﺍ‪52.‬ﻭﻛﺎﻥ ﻫﺬﺍ ﻫﻮ ﺍﻟﻮﻗﺖ ﺍﻟﻤﻨﺎﺳﺐ ﻹﻧﺪﻭﻧﻴﺴﻴﺎ ﻹﻧﻬﺎء ﻋﻼﻗﺘﻬﺎ ﻣﻊ ﺍﻻﺳﺘﻌﻤﺎﺭ ﺍﻟﻬﻮﻟﻨﺪﻱ‪.‬‬
‫ﺍﻟﻬﺪﻑﻣﻦ ﻫﺬﺍ ﺍﻟﻨﺸﺎﻁ ﻫﻮ ﺍﺳﺘﻜﺸﺎﻑ ﻭﺿﻊ ﺷﻌﺐ ﺟﺰﺭ ﺍﻟﻬﻨﺪ ﺍﻟﺸﺮﻗﻴﺔ ﺍﻟﻬﻮﻟﻨﺪﻳﺔ ﺍﻟﻤﺴﺘﻌﻤﺮﺓ ﻣﻦ ﺃﺟﻞ‬
‫ﺍﻟﻤﺘﺒﺎﺩﻝ‪53.‬‬ ‫ﺍﻟﺘﻮﺻﻞﺇﻟﻰ ﺗﻔﺎﻫﻢ ﻣﻦ ﺃﺟﻞ ﺩﻋﻢ ﺷﺨﺼﻴﺘﻬﻢ ﻭﺗﺤﺴﻴﻦ ﺃﺭﻭﺍﺣﻬﻢ ﻣﻦ ﺃﺟﻞ ﺗﺤﻘﻴﻖ ﺍﻻﺳﺘﻘﻼﻝ‬
‫ﻭﻣﻦﺧﻼﻝ ﻫﺬﺍ ﺍﻟﺘﺠﻤﻊ ﺗﻢ ﺇﻧﺸﺎء ﻣﻨﺘﺪﻯ ﺗﻌﻠﻴﻤﻲ ﻟﻠﺸﻌﺐ ﻟﻠﻨﻀﺎﻝ ﻣﻦ ﺃﺟﻞ ﺍﻻﺳﺘﻘﻼﻝ‪ .‬ﺗﻢ ﺗﺴﻤﻴﺔ ﻫﺬﺍ‬
‫ﺍﻟﻤﻨﺘﺪﻯﺍﻟﺘﻌﻠﻴﻤﻲ ﺑﺎﺳﻢ ‪ ،Taman Siswa‬ﻭﻣﻦ ﻭﺭﺷﺔ ﺍﻟﻌﻤﻞ ﻫﺬﻩ‪ ،‬ﺍﻗﺘﺮﺡ ‪ Ki Hajar Dewantara‬ﺃﻳﻀﺎً‬
‫ﺍﺳﺘﺒﺪﺍﻝﺍﺳﻢ ‪ Ki Gede Suryomentaram‬ﺑـ ‪.KI Ageng Suryomentaram‬‬

‫ﻟﻢﻳﻜﻦ ﺗﻔﺎﻧﻲ ﺳﻮﺭﻳﻤﻴﻨﺘﺎﺭﺍﻡ ﻓﻲ ﺍﻟﻘﺘﺎﻝ ﻣﻦ ﺃﺟﻞ ﺍﻻﺳﺘﻘﻼﻝ ﻳﻘﺘﺼﺮ ﻋﻠﻰ ﻋﻘﺪ ﻭﺭﺵ ﺍﻟﻌﻤﻞ ﻭﺗﺸﺠﻴﻊ‬
‫ﺍﻟﻨﺎﺱﻓﺤﺴﺐ‪ ،‬ﺑﻞ ﺃﺻﺒﺢ ﺃﺣﺪ ﺍﻟﻤﺪﻧﻴﻴﻦ ﺍﻟﺮﻭﺍﺩ ﻓﻲ ﺍﻟﺠﻴﺶ ﺍﻹﻧﺪﻭﻧﻴﺴﻲ ﻷﻧﻪ ﻛﺎﻥ ﺭﺍﺉﺪﺍً ﻓﻲ ﺗﺸﻜﻴﻞ ﺟﻴﺶ‬
‫ﺍﻟﺪﻓﺎﻉﺍﻟﻮﻃﻨﻲ )‪ (Tentara Pembela Tanah Air- PETA‬ﺍﻟﺬﻱ ﺑﺪﺃ ﻣﻊ ﻗﻴﺎﺩﺗﻪ‪ .‬ﻣﺤﺎﺿﺮﺍﺕ ﺗﺴﻤﻰ ﺟﻴﻤﺎﺕ‬
‫ﺑﻴﺮﺍﻧﺞ‪.‬‬
‫‪54‬ﺑﻌﺪ ﺇﻋﻼﻥ ﺇﻧﺪﻭﻧﻴﺴﻴﺎ‪ ،‬ﺃﺻﺒﺢ ﺟﻴﺶ ﺑﻴﺘﺎ ﻫﺬﺍ ﻗﻮﺓ ﻓﻲ ﺍﻟﺪﻓﺎﻉ ﻋﻦ ﺍﻟﺴﻴﺎﺩﺓ ﻭﺃﺻﺒﺢ ﺭﺍﺉﺪﺍً ﻟﻠﺠﻴﺶ ﺍﻟﻮﻃﻨﻲ‬
‫ﺍﻹﻧﺪﻭﻧﻴﺴﻲ)‪ .(TNI‬ﻛﺎﻥ ﺳﻮﺭﻳﻮﻣﻨﺘﺎﺭﺍﻡ ﻗﺎﺉﺪ ﻗﻮﺍﺕ ﺟﻴﺶ ﺑﺎﺳﻮﻛﺎﻥ ﺟﻴﻼﺗﺎ ﺍﻟﻌﺎﻣﻠﺔ ﻓﻲ ﻭﻭﻧﻮﺳﻴﻐﻮﺭﻭ‪ ،‬ﻭﻟﻜﻦ‬
‫ﻋﻨﺪﻣﺎﺍﺣﺘﻞ ﺍﻟﻬﻮﻟﻨﺪﻳﻮﻥ ﻳﻮﺟﻴﺎﻛﺎﺭﺗﺎ‪ ،‬ﺍﻧﺘﻘﻞ ﺇﻟﻰ ﺟﻮﻧﻮﻧﺠﻜﻴﺪﻭﻝ‪ .‬ﻭﻻ ﻳﺰﺍﻝ ﻳﺠﺪ ﺍﻟﻮﻗﺖ ﻟﻠﺒﻘﺎء ﻋﻠﻰ ﺍﺗﺼﺎﻝ‬
‫ﺑﺠﻴﺶﺍﻟﻌﺼﺎﺑﺎﺕ‪.‬‬

‫‪51‬ﺳﺎﺭﻭﻳﻮﻧﻮ‪,‬ﻛﻲ ﺃﺟﻴﻨﺞ ﺳﻮﺭﻳﻤﻴﻨﺘﺎﺭﺍﻡ‪ :‬ﻏﻨﻰ ﺃﻓﻼﻃﻮﻥ ﺩﺍﺭﻱ ﺟﺎﻭﺍ‪.‬‬

‫‪52‬ﻣﺤﻤﺪ ﻧﻮﺭ ﺣﺪﻳﺪ ﺍﻟﺪﻳﻦ‪https://digilib.uin-suka.ac.id/id/eprint/5521/#:~:text=Ki Ageng Suryomentaram adalah" ،‬‬
‫‪ Biografi Dan Pemikiran Ki Ageng Suryomentaram" )UIN Sunan Kalijaga، 2010(،‬ﺑﻮﺗﺮﺍ‪ ،‬ﺭﻳﺘﻨﻮﻣﺎﻧﺪﻭﻳﻮ ﺑﻮﺗﺮﻱ ﺩﺍﺭﻱ‬
‫ﺑﺎﺗﻴﻪﺩﺍﻧﻮﺭﻳﺠﻮ‪.‬‬
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‫‪,2020‬‬ ‫ﺑﻮﺳﺎﺕ‪،‬‬ ‫ﺗﺎﻣﺎﻧﺴﻴﺴﻮﺍ‬ ‫"ﺳﻴﺴﻮﺍ"‬ ‫ﺗﺎﻣﺎﻥ‬ ‫ﺑﻴﺮﺟﻮﺭﻭﺍﻥ‬ ‫"ﺑﻴﺮﺩﻳﺮﻳﻨﻴﺎ‬ ‫ﺍﻟﻨﻈﺎﻡﺍﻟﻤﻨﺴﻖ‪،‬‬ ‫ﻛﻲﺳﻮﻧﺎﺭﺩﻱ‬
‫‪http://tamansiswapusat.com/sejarah.html.‬‬
‫‪54‬ﺳﺎﺭﻭﻳﻮﻧﻮ‪,‬ﻛﻲ ﺃﺟﻴﻨﺞ ﺳﻮﺭﻳﻤﻴﻨﺘﺎﺭﺍﻡ‪ :‬ﻏﻨﻰ ﺃﻓﻼﻃﻮﻥ ﺩﺍﺭﻱ ﺟﺎﻭﺍ‪.‬‬

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 ‫ﺍﻟﺸﺨﺺﺍﻟﻜﺎﻣﻞ‪ :‬ﻭﺟﻬﺎﺕ ﻧﻈﺮ ﻣﻘﺎﺭﻧﺔ‪) ...‬ﻣﺤﻤﺪ ﺷﺮﻳﻒ ﺍﻟﺪﻳﻦ(‬

‫ﺑﻌﺪﻣﺮﻭﺭ ﺍﺛﻨﻲ ﻋﺸﺮ ﻋﺎﻣﺎً ﻋﻠﻰ ﺇﻋﻼﻥ ﺍﺳﺘﻘﻼﻝ ﺇﻧﺪﻭﻧﻴﺴﻴﺎ‪ ،‬ﺗﻮﻓﻲ ﺳﻮﺭﻳﻮﻣﻨﺘﺎﺭﺍﻡ ﻣﻴﻨﺠﻮ ﺑﻮﻥ‪ 1962‬ﻋﻦ‬
‫ﻋﻤﺮﻳﻨﺎﻫﺰ ‪ 70‬ﻋﺎﻣﺎً ﻓﻲ ﻣﻨﺰﻟﻪ ﻓﻲ ﺟﻰ‪ .‬ﺭﻭﺗﻮﻳﺠﺎﻳﺎﻥ ﺭﻗﻢ ‪ ،22‬ﻳﻮﺟﻴﺎﻛﺮﺗﺎ‪ .‬ﻭﺩﻓُﻦ ﻓﻲ ﻣﻘﺒﺮﺓ ﺍﻟﻌﺎﺉﻠﺔ ﺍﻟﻮﺍﻗﻌﺔ‬
‫ﺟﻨﻮﺏﻳﻮﺟﻴﺎﻛﺮﺗﺎ ﻓﻲ ﻗﺮﻳﺔ ﻛﺎﻧﺠﻮﺗﺎﻥ‪55.‬ﻓﻲ ﺳﻦ ﺍﻟﺴﺒﻌﻴﻦ‪ ،‬ﻛﺎﻥ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺘﻲ ﻗﺎﻡ ﺳﻮﺭﻳﻮﻣﻨﺘﺎﺭﺍﻡ‬
‫ﺑﺘﺪﺭﻳﺴﻬﺎﻫﻲ‪" :‬ﻓﻠﺴﻔﺔ ﻣﻮﻟﻮﺭ ﻣﻮﻧﻜﺮﻳﺖ"‪" ،‬ﻛﻮﺳﻴﺐ ﺃﺟﺎ ﺩﻭﻣﻪ"‪" ،‬ﻛﻮﻧﺴﻴﺐ"ﻛﺮﺍﻣﺎﺩﺍﻧﻐﺴﺎ"‪ ،‬ﻭ"ﺃﻛﻮ ﺇﻳﻜﻲ ﻭﻭﻧﻎ‬
‫ﺁﺑﺎ؟"‪ ،‬ﻭ"ﺑﻴﻨﻐﺎﻭﻳﻜﺎﻥ ﺑﺮﻳﺒﺎﺩﻱ"‪ ،‬ﻭ"ﻛﻮﺭﻭﻩ ﺑﻴﺠﺎ"‪ ،‬ﻭ"ﻛﻮﺭﻭﻩ ﺟﻴﻮﺍ"‪ ،‬ﻭ"ﺟﻴﻤﺎﺕ ﺑﻴﺮﺍﻧﻎ"‪ ،‬ﻭﻏﻴﺮﻫﺎ ﺍﻟﻜﺜﻴﺮ‪ .‬ﺇﻥ ﺗﻌﺎﻟﻴﻢ‬
‫‪ Suryomentaram‬ﻫﺬﻩ ﻣﺜﻴﺮﺓ ﻟﻼﻫﺘﻤﺎﻡ ﻟﻠﺪﺭﺍﺳﺔ‪ .‬ﻟﻘﺪ ﻛﺎﻥ ﻣﻦ ﻧﺴﻞ ﺍﻟﺪﻳﻮﺍﻥ ﺍﻟﻤﻠﻜﻲ ﺍﻟﺬﻱ ﺃﺭﺍﺩ ﺃﻥ ﻳﻌﻴﺶ‬
‫ﺃﺳﻠﻮﺏﺣﻴﺎﺓ ﻋﺎﺩﻱ ﻭﻣﺴﺘﻘﻞ ﻟﻠﻐﺎﻳﺔ‪ .‬ﻟﻘﺪ ﻛﺎﻥ ﻗﺎﺩﺭﺍً ﻋﻠﻰ ﺇﻟﻬﺎﻡ ﺍﻟﺸﻌﺐ ﺍﻟﺠﺎﻭﻱ ﻟﻠﻨﻀﺎﻝ ﻣﻦ ﺃﺟﻞ ﺍﺳﺘﻘﻼﻝ‬
‫ﺇﻧﺪﻭﻧﻴﺴﻴﺎ‪،‬ﻭﻣﻦ ﺧﻼﻝ ﺃﻓﻜﺎﺭﻩ ﻭﺳﻮﺭﻳﻮﻣﻴﻨﺘﺎﺭﺍﻡ ﺗﻤﻜﻦ ﻣﻦ ﺷﺮﺡ ﻣﻔﻬﻮﻡ ﺍﻟﺮﻭﺡ ﺍﻟﺒﺸﺮﻳﺔ ﺣﺘﻰ ﻳﺘﻤﻜﻦ ﺍﻟﻨﺎﺱ ﻣﻦ‬
‫ﺍﻟﺘﻌﺮﻑﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ‪.‬‬

‫ﻳﺄﺗﻲﻓﻬﻢ ﺳﻮﺭﻳﻤﻴﻨﺘﺎﺭﺍﻡ ﻟﻠﺒﺸﺮ ﻣﻦ ﻧﻘﻄﺔ ﺍﻟﺒﺪﺍﻳﺔ ﺍﻟﻤﺘﻤﺜﻠﺔ ﻓﻲ ﻣﺮﺍﻗﺒﺔ ﻧﻔﺴﻪ‪ .‬ﻭﺍﺳﺘﺨﺪﻡ ﺍﻟﻤﻨﻬﺞ‬
‫ﺍﻟﺘﺠﺮﻳﺒﻲﺍﻟﺬﻱ ﻳﻌﺘﻤﺪ ﻋﻠﻰ ﺍﻟﺘﺠﺮﺑﺔ‪56.‬ﻭﻧﺘﻴﺠﺔ ﻟﺬﻟﻚ‪ ،‬ﺗﻌﺮﻑ ﺳﻮﺭﻳﻮﻣﻨﺘﺎﺭﺍﻡ ﻋﻠﻰ ﻣﺸﺎﻋﺮ ﻭﺃﺭﻭﺍﺡ ﺍﻟﺒﺸﺮ‪ ،‬ﻭﺃﺻﺒﺢ‬
‫ﺷﺨﺼﺎًﻳﻔﻬﻢ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺑﻌﻤﻖ‪ .‬ﺟﺎﺩﻝ ﺳﻮﺭﻳﻮﻣﻨﺘﺎﺭﺍﻡ ﺃﻧﻪ ﻣﻦ ﺧﻼﻝ ﺍﻟﺘﻌﺮﻑ ﻋﻠﻰ ﺍﻟﻨﻤﻮ ﺍﻟﺸﺨﺼﻲ ﻭﻗﻤﻌﻪ‪،‬‬
‫ﻳﻤﻜﻨﻪﻓﻬﻢ ﺍﻵﺧﺮﻳﻦ ﺑﺸﻜﻞ ﺃﻓﻀﻞ ﻭﺍﻟﺘﻌﺮﻑ ﻓﻲ ﺍﻟﻨﻬﺎﻳﺔ ﻋﻠﻰ ﻣﺼﺪﺭ ﻛﻞ ﺍﻟﺨﻠﻖ‪57.‬ﺭﺃﻱ ﺳﻮﺭﻳﻤﻴﻨﺘﺎﺭﺍﻡ ﻳﺘﻤﺎﺷﻰ‬
‫ﻣﻊﻛﻼﻡ ﺍﻟﻨﺒﻲ ﻣﺤﻤﺪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪" .‬ﻣﻦ ﻋﺮﻑ ﻧﻔﺴﻪ ﻋﺮﻑ ﺭﺑﻪ"‪ .‬ﻭﻫﻜﺬﺍ‪ ،‬ﻧﺤﻦ ﻧﻌﻠﻢ ﺃﻥ ﻓﻠﺴﻔﺔ ﻛﻲ‬
‫ﺃﺟﻴﻨﺞﺳﻮﺭﻳﻤﻴﻨﺘﺎﺭﺍﻡ ﻻ ﺗﺠﻌﻞ ﺍﻟﺪﻳﻦ ﻭﺍﺳﻢ ﺍﻟﻠﻪ ﺃﺣﺪ ﺃﻫﺪﺍﻓﻬﺎ ﺍﻟﺮﺳﻤﻴﺔ ﻓﻲ ﺍﻟﺒﺤﺚ ﻋﻦ ﻫﻮﻳﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ‪.‬‬

‫ﻭﺑﺤﺴﺐﺳﻮﺭﻳﻮﻣﻨﺘﺎﺭﺍﻡ ﻓﺈﻥ ﺍﻟﻤﺸﺎﻋﺮ ﻓﻲ ﺍﻟﻨﻔﺲ ﺍﻟﺒﺸﺮﻳﺔ ﻫﻲ ﻣﺼﺪﺭ ﺍﻟﻤﻌﺮﻓﺔ‪ .‬ﺳﻴﺘﻢ ﺇﻟﻬﺎﻡ ﺍﻟﻨﺎﺱ‬
‫ﻟﻠﻘﻴﺎﻡﺑﺄﻱ ﻋﻤﻞ ﻣﻦ ﺧﻼﻝ ﻫﺬﺍ ﺍﻹﺣﺴﺎﺱ‪ .‬ﺗﺸﻤﻞ ﺍﻷﻣﺜﻠﺔ ﺍﻷﺷﺨﺎﺹ ﺍﻟﺬﻳﻦ ﻳﺒﺤﺜﻮﻥ ﻋﻦ ﺍﻟﻄﻌﺎﻡ ﻷﻧﻬﻢ ﻳﺮﻳﺪﻭﻥ‬
‫ﺗﻨﺎﻭﻟﻪ‪،‬ﻭﻳﻘﺮﺃﻭﻥ ﺍﻟﺼﺤﻒ ﻷﻧﻬﻢ ﻳﺮﻳﺪﻭﻥ ﺍﻟﺤﺼﻮﻝ ﻋﻠﻰ ﻣﻌﻠﻮﻣﺎﺕ‪ ،‬ﻭﻣﺎ ﺇﻟﻰ ﺫﻟﻚ‪.‬‬

‫“ﺟﻴﻮﺍ ﺑﻮﻧﻴﻜﺎ ﺭﺍﻭﺱ‪punika ingkang murugaken tiyang tumindak punapa-napa .‬‬

‫‪ .Raos‬ﺗﻴﺎﻧﺞ ﺗﻮﻣﺎﻧﺪﺍﻧﺞ ﺑﺎﺩﻭﺱ ﺗﻮﻳﺎ ﻛﺎﻧﺠﻲ ﻧﻮﻣﺒﻲ‪ ،‬ﺟﺎﻻﺭﺍﻥ ﻛﻴﻬﻮﺭﻭﻧﺞ ﻛﺮﻭﺱ ﻧﺠﻴﻼﻙ‪ ،‬ﺗﻮﻣﺎﻧﺪﺍﻧﺞ‬
‫ﺑﺎﺩﻭﺱﺑﺎﻧﺘﻞ ﺟﺎﻻﺭﺍﻥ ﻛﺮﻭﺱ ﻧﺠﺎﻧﺘﻮﻙ‪ ،‬ﻻﻥ ﺳﺎﻧﻴﺲ‪-‬ﺳﺎﻧﻴﺴﻴﺒﻮﻥ‪ .‬ﻣﻴﻠﻮ ﺭﺍﻭﺱ ﺑﻮﻧﻴﻜﺎ‬

‫‪55‬ﺃﺭﺩﻳﺎﻧﺴﺎﻩ‪.Asketisme Dalam Perspektif Ki Ageng Suryomentaram" )UIN Syarif Hidayatallah، 2018(" ،‬‬
‫‪56‬ﻣﺤﻤﺪ ﻧﻮﺭ ﺧﺴﻴﻢ‪/id/eprint/24219/1/10510058_BAB-I_IV-atau-V_DAFTAR-PUSTAKA" ،‬‬
‫‪Relevansinya Dengan KehidupanModern" )UniversitasSunankalijaga,2016(،http://digilib.uinsuka.ac.id‬‬
‫‪. Konsep Kebahagiaan Ki Ageng Suryomentaram Dan‬ﺑﻲ ﺩﻱ ﺇﻑ‪.‬‬
‫‪57‬ﺭﺣﻤﻦ‪."Pemikiran Humanisme Islam Jawa Ki Ageng Suryomentaram Dalam Buku Kawruh Jiwa" ،‬‬

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 ‫ﺍﻹﺻﻼﺡ‪:‬ﻣﺠﻠﺔ ﺍﻷﺩﺏ ﻭﺍﻟﺘﺎﺭﻳﺦ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺍﻟﻤﺠﻠﺪ‪ ،3 .‬ﺍﻟﻌﺪﺩ ‪ ،2‬ﺩﻳﺴﻤﺒﺮ ‪ :2022‬ﺹ‪149-127 .‬‬

‫‪58‬‬ ‫ﺩﺍﺩﻭﺱﺗﺎﻧﺪﺍ ﻳﻦ ﺗﻴﺎﻧﺞ ﺑﻮﻧﻴﻜﺎ ﺟﻴﺴﺎﻧﺞ‪" .‬ﻳﻦ ﻭﻳﻨﺘﻦ ﺑﺎﺩﺍﻥ ﺗﺎﻧﺒﺎ ﺭﺍﻭﺱ ﺑﻮﻧﻴﻜﺎ ﻧﺎﻣﻴﻨﻴﺒﻮﻥ ﺑﺎﺛﺎﻧﺞ‪".‬‬

‫ﻳﺴﺘﻨﺘﺞﺳﻮﺭﻳﻮﻣﻨﺎﺗﺎﺭﺍﻡ ﻣﻦ ﺍﻷﻓﻜﺎﺭ ﺍﻟﻤﺬﻛﻮﺭﺓ ﺃﻋﻼﻩ ﺃﻥ ﺍﻟﺮﺍﺳﺎ ﻳﻤﻴﺰ ﺣﻴﺎﺓ ﺍﻹﻧﺴﺎﻥ؛ ﺑﺪﻭﻥ ﺭﺍﺳﺎ‪ ،‬ﺍﻟﺒﺸﺮ‬
‫ﻣﺜﻞﺍﻟﺠﻴﻒ‪ .‬ﻟﺪﻳﻪ ﻃﺮﻳﻘﺔ ﻓﺮﻳﺪﺓ ﻓﻲ ﺩﺭﺍﺳﺔ ﺍﻟﺒﺸﺮ ﻭﺍﻟﺘﻲ ﺗﺆﻛﺪ ﻋﻠﻰ ﻧﻤﻮ ﺍﻟﻔﺮﺩ ﺍﻟﺬﻱ ﺳﻴﻔﻬﻢ ﺍﻵﺧﺮﻳﻦ ﺃﻳﻀﺎً‪،‬‬
‫ﻭﺫﺭﻭﺓﻫﺬﻩ ﺍﻟﻤﻌﺮﻓﺔ ﻫﻲ ﻓﻬﻢ ﻣﺼﺪﺭ ﻛﻞ ﺍﻟﺨﻠﻴﻘﺔ‪.‬‬

‫ﻋﻠﻰﻏﺮﺍﺭ ﺇﻗﺒﺎﻝ‪ ،‬ﻳﺮﻯ ﺳﻮﺭﻳﻮﻣﻴﻨﺎﺗﺮﺍﻡ ﺃﻥ ﺍﻟﺸﻌﻮﺭ ﺑﺎﻷﻧﺎ ﻫﻮ ﺃﺣﺪ ﺃﺳﺲ ﺇﺻﻼﺡ ﻫﻮﻳﺔ ﺍﻟﻔﺮﺩ ﻭﻓﺮﺩﻳﺘﻪ‪ .‬ﻭﻣﻊ‬
‫ﺫﻟﻚ‪،‬ﻓﻬﻮ ﻳﻤﻨﺢ ﻫﺬﻩ ﺍﻷﻧﺎ ﺍﺳﻤﺎً ﻓﺮﻳﺪﺍً‪ ،‬ﻛﺮﺍﻣﺎﺩﺍﻧﻐﺴﺎﺇﺫﺍ ﻛﺎﻥ ﻓﻲ ﺇﻗﺒﺎﻝ ﻳﺴﻤﻰ ﺧﻮﺩﻱ‪ .‬ﻭﻧﺘﻴﺠﺔ ﻟﺬﻟﻚ‪ ،‬ﻫﺬﺍ‬
‫ﻛﺮﺍﻣﺎﺩﺍﻧﻐﺴﺎﺳﻮﻑ ﻳﺴﺘﺠﻴﺐ ﻋﻨﺪﻣﺎ ﻳﺘﻢ ﻣﻨﺎﺩﺍﺓ ﺍﺳﻢ ﺷﺨﺺ ﻣﺎ‪ ،‬ﺑﺴﻬﻮﻟﺔ ﺇﺫﺍ ﻛﺎﻥ ﺍﻻﺳﻢ ﺃﻣﻴﻦ ﻓﺴﻮﻑ ﻳﺸﻌﺮ‬
‫"ﺃﻧﺎ ﺃﻣﻴﻦ"‪ .‬ﻳﺴﻤﻰ ﻫﺬﺍ ﺍﻟﺸﻌﻮﺭ ﺑﻤﻠﻜﻴﺔ ﺍﻻﺳﻢ ﺍﻟﺬﻱ ﻳﺘﻮﺍﺟﺪ ﺩﺍﺉﻤﺎًﻛﺮﺍﻣﺎﺩﺍﻧﻐﺴﺎﺑﻘﻠﻢ ﺳﻮﺭﻳﻮﻣﻨﺘﺎﺭﺍﻡ ﻓﻲ ﻟﻐﺔ‬
‫ﻋﻠﻢﺍﻟﻨﻔﺲ ﻭﺍﻷﻧﺜﺮﻭﺑﻮﻟﻮﺟﻴﺎ ﺗﺴﻤﻰ ﺍﻷﻧﺎ ‪ /‬ﺍﻟﺸﻌﻮﺭ‪.‬ﻛﺮﺍﻣﺎﺩﺍﻧﻐﺴﺎﺳﻴﺮﺑﻂ ﻛﻞ ﺍﻟﻤﺸﺎﻋﺮ ﺍﻟﺘﻲ ﺗﻌﻴﺸﻬﺎ ﺍﻟﻨﻔﺲ‪.‬‬
‫ﻭﻟﻢﻳﻤﻴﺰ ﺳﻮﺭﻳﺎﻣﻨﺘﺎﺭﺍﻡ ﻓﻲ ﺗﻌﺎﻟﻴﻤﻪ ﺑﻴﻦ ﺍﻟﻤﺸﺎﻋﺮ ﻭﺍﻟﺮﻭﺡ ﻛﻤﺎ ﺟﺎء ﻓﻲ ﻛﺘﺎﺑﻪ ﻛﻮﺭﻭﻩ ﺟﻴﻮﺍ‪.‬‬

‫ﻳﻮﺿﺢ‪ Kawruh jiwa‬ﻣﻦ ‪ Suryomentaram‬ﺃﻥ ﻋﻠﻢ ﺍﻟﺮﻭﺡ ﻫﻮ ﻧﻔﺲ ﻋﻠﻢ ﺍﻟﺸﻌﻮﺭ‪ .‬ﻭﻳﺼﻒ ﻋﻠﻢ‬
‫ﺍﻟﺮﻭﺡﺑﺄﻧﻪ ﻟﻴﺲ ﻟﻪ ﺣﺪﻭﺩ ‪ -‬ﻳﺠﺐ ﺃﻥ ﻳﻜﻮﻥ ﺑﻬﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ‪ ،‬ﻳﺠﺐ ﺃﻥ ﻳﻜﻮﻥ ﺑﻬﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ﻣﺜﻞ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺪﻳﻨﻴﺔ‬
‫‪-‬ﺑﻞ ﻫﻮ ﻋﻠﻢ ﻣﺤﺎﻭﻟﺔ ﻣﻌﺮﻓﺔ ﺍﻟﺮﻭﺡ ﺃﻭ ﺍﻟﺸﻌﻮﺭ ﺑﺎﻹﻧﺴﺎﻥ‪59.‬ﻛﻮﺭﻭﻩ ﺟﻴﻮﺍ ﻫﻮ ﻣﻌﺮﻓﺔ ﺍﻟﻨﻔﺲ )ﺑﻴﻨﺠﻮﻳﻜﺎﻥ ﺑﺮﻳﺒﺎﺩﻱ(‪،‬‬
‫ﺑﻤﻌﻨﻰﺃﻥ ﻛﻞ ﺇﻧﺴﺎﻥ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻌﺮﻑ ﺭﻭﺣﻪ ﻣﻦ ﺧﻼﻝ ﺃﺷﺨﺎﺹ ﺁﺧﺮﻳﻦ ﺃﻭ ﻣﻌﻠﻤﻴﻦ ﺭﻭﺣﻴﻴﻦ‪ .‬ﻭﺫﻟﻚ ﻷﻥ‬
‫ﺍﻟﻤﻼﺣﻈﺔﺍﻟﺸﺨﺼﻴﺔ ﻫﻲ ﺃﺳﺎﺱ ﻣﻌﺮﻓﺔ ﺍﻟﺬﺍﺕ ﺃﻭ ﻣﺎ ﻳﻌﺮﻑ ﺑﺎﻟﻤﻼﺣﻈﺔ ﺍﻟﺬﺍﺗﻴﺔ‪ .60.‬ﺟﻮﻫﺮ ﺗﻌﺎﻟﻴﻢ ﺳﻮﺭﻳﻮﻣﻨﺘﺎﺭﺍﻡ‬
‫ﻫﻮﺍﻟﺸﺨﺺ ﺍﻟﻜﺎﻣﻞ‪ ،‬ﺑﻤﻌﻨﻰ ﺃﻥ ﺍﻟﻨﺎﺱ ﻳﺼﺒﺤﻮﻥ ﻛﺎﻣﻠﻴﻦ ﻋﻨﺪﻣﺎ ﻳﻤﻜﻨﻬﻢ ﺍﻟﺘﺨﻠﻲ ﻋﻦ ﺍﻷﺷﻴﺎء ﺍﻟﻤﺮﺗﺒﻄﺔ ﺑﻬﻢ‪،‬‬
‫ﻣﺜﻞﺍﻷﻟﻘﺎﺏ ﻭﺍﻟﺮﺗﺐ ﻭﺍﻷﻣﺎﻛﻦ ﻭﺣﺘﻰ ﺍﻷﺳﻤﺎء‪ ،‬ﻭﻋﻨﺪﻣﺎ ﻳﺼﻞ ﺍﻟﺸﺨﺺ ﺇﻟﻰ ﻫﺬﻩ ﺍﻟﻨﻘﻄﺔ ﻳﻄﻠﻖ ﻋﻠﻴﻪ ﺍﺳﻢ "‬
‫ﺇﻧﺴﺎﻥﺑﻼ ﺧﺼﺎﺉﺺ"‪.‬‬

‫ﻟﺘﺤﻘﻴﻖﺍﻟﺴﻌﺎﺩﺓ ﻓﻲ ﺍﻟﺤﻴﺎﺓ‪ ،‬ﻭﺍﻟﻨﺠﺎﺡ ﻓﻲ ﺃﻥ ﺗﺼﺒﺢ ﺇﻧﺴﺎﻧﺎً ﻣﺜﺎﻟﻴﺎً‪ ،‬ﻳﻘﺪﻡ ﺳﻮﺭﻳﻮﻣﻨﺘﺎﺭﺍﻡ ﻋﺪﺓ ﺃﺳﺎﻟﻴﺐ‬
‫ﻟﺘﺤﻘﻴﻖﺫﻟﻚ‪ ،‬ﻭﻫﻲﻛﺮﺍﻣﺎﺩﺍﻧﻐﺴﺎﻧﻬﺞ ﺍﻟﺮﻭﺡ ﻭﻫﻮ ﻋﻤﻠﻴﺔ ﻧﻤﻮ ﺍﻹﻧﺴﺎﻥ ﺇﻟﻰ ﺍﻟﺤﺠﻢ ﺍﻟﺮﺍﺑﻊﻣﻴﻨﻮﻧﺠﺴﺎ ﺗﺎﻧﺒﺎ ﺗﻨﺠﺮ‬

‫‪58‬ﺟﺮﺍﻧﺠﺰﺍﻧﺞ ﺳﻮﺭﻳﻮﻣﻨﺘﺎﺭﺍﻡ‪,‬ﻛﻮﺭﻭﻩ ﺟﻴﻮﺍ ‪)2‬ﺟﺎﻛﺮﺗﺎ‪ :‬ﺍﻟﺴﻴﺮﺓ ﺍﻟﺬﺍﺗﻴﺔ ﺣﺎﺟﻲ ﻣﺎﺳﺎﺟﻮﻧﺞ‪.(1993 ،‬‬

‫‪59‬ﺳﻮﺭﻳﻤﻴﻨﺘﺎﺭﺍﻡ‪,‬ﻛﻮﺭﻭﻩ ﺟﻴﻮﺍ‪.‬‬
‫‪60‬ﻧﻴﻜﻤﺎﺗﻮﺭﻭﻣﺎﻩ‪.Konsep Manusia Ki Ageng Suryomentaram" )UIN Walisongo، 2016(" ،‬‬

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 ‫ﺍﻟﺸﺨﺺﺍﻟﻜﺎﻣﻞ‪ :‬ﻭﺟﻬﺎﺕ ﻧﻈﺮ ﻣﻘﺎﺭﻧﺔ‪) ...‬ﻣﺤﻤﺪ ﺷﺮﻳﻒ ﺍﻟﺪﻳﻦ(‬

‫)ﺇﻧﺴﺎﻥ ﺑﻼ ﺧﺼﺎﺉﺺ( ﺃﻭ ﻳﻤﻜﻦ ﺗﺴﻤﻴﺘﻪ ﺑﺎﻹﻧﺴﺎﻥ ﺍﻟﻜﺎﻣﻞ‪61.‬ﺗﻌُﺮﻑ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻷﻭﻟﻰ ﺑﺎﺳﻢ ﻣﺪﻭﻥ‬
‫ﺍﻟﻤﻼﺣﻈﺎﺕ)ﺍﻟﻜﺎﺗﺐ(‪ .‬ﻭﻓﻲ ﻫﺬﻩ ﺍﻟﺤﺎﻟﺔ ﻓﺈﻥ ﻭﻇﻴﻔﺔ ﺍﻟﺠﺴﻢ ﺍﻟﺬﻱ ﻳﺴﺘﺠﻴﺐ ﻟﻠﺒﻴﺉﺔ ﻣﻦ ﺧﻼﻝ ﺍﻟﺤﻮﺍﺱ‬
‫ﺍﻟﺨﻤﺲﻫﻲ ﺗﺴﺠﻴﻞ )ﺇﺩﺭﺍﻙ( ﻛﻞ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻪ‪ .‬ﻭﻧﺘﻴﺠﺔ ﻟﺬﻟﻚ‪ ،‬ﻓﺈﻥ ﺍﻟﻤﻌﺮﻓﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺗﻨﻤﻮ ﻭﺗﺘﺮﺍﻛﻢ ﺩﺍﺉﻤﺎً‪.‬‬
‫ﺇﻥﺍﻟﺤﺼﻮﻝ ﻋﻠﻰ ﺍﻟﻤﻌﻠﻮﻣﺎﺕ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﻌﻘﻞ ﻳﺨﺘﻠﻒ ﻛﺜﻴﺮﺍً ﻋﻦ ﺍﻛﺘﺴﺎﺏ ﺍﻟﻤﻌﺮﻓﺔ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﺬﻭﻕ‪ .‬ﻫﺬﺍ‬
‫ﺍﻹﺟﺮﺍءﺍﻷﻭﻝ ﻳﺸﺒﻪ ﺍﻟﻄﻔﻞ‪ ،‬ﻓﻬﻮ ﻗﺎﺩﺭ ﻋﻠﻰ ﺍﻟﺘﺴﺠﻴﻞ ﻭﻟﻜﻨﻪ ﻏﻴﺮ ﻗﺎﺩﺭ ﺑﻌﺪ ﻋﻠﻰ ﺍﻟﺘﻔﻜﻴﺮ ﻓﻴﻤﺎ ﺳﺠﻠﻪ‪.‬‬

‫ﻭﺍﻟﻤﻘﻴﺎﺱﺍﻟﺜﺎﻧﻲ ﻫﻮ ﺍﻟﺴﺠﻼﺕ‪ ،‬ﻣﻤﺎ ﻳﻌﻨﻲ ﺃﻥ ﺷﻜﻞ ﻫﺬﻩ ﺍﻟﺴﺠﻼﺕ ﻣﺘﻨﻮﻉ ﻟﻠﻐﺎﻳﺔ ﻭﻳﻌﻴﺶ ﻓﻲ ﺍﻟﺒﻌﺪ‬
‫ﺍﻟﺜﺎﻧﻲﻟﻠﻨﻔﺲ ﺍﻟﺒﺸﺮﻳﺔ‪ .‬ﻭﻓﻲ ﻫﺬﺍ ﺍﻟﻤﺴﺘﻮﻯ ﺍﻟﺜﺎﻧﻲ ﺗﻜﻮﻥ ﺍﻟﻨﻔﺲ ﺍﻟﺒﺸﺮﻳﺔ ﻓﻲ ﺗﻔﺎﻋﻼﺗﻬﺎ ﻏﻴﺮ ﺃﺻﻴﻠﺔ ﻷﻧﻬﺎ ﻣﺒﻨﻴﺔ‬
‫ﻋﻠﻰﺳﺠﻼﺕ )ﺍﻫﺘﻤﺎﻣﺎﺕ( ﺑﺸﺮﻳﺔ‪ .‬ﻭﻓﻲ ﻫﺬﻩ ﺍﻟﻤﺮﺣﻠﺔ ﺗﻤﻴﻞ ﺍﻟﻨﻔﺲ ﺍﻟﺒﺸﺮﻳﺔ ﺇﻟﻰ ﺍﻟﻌﻤﻞ ﻛﺘﻤﻮﻳﻪ ﻟﻠﺮﻏﺒﺔ‬
‫ﻭﺍﻟﻬﻴﺒﺔﻓﻲ ﺻﻮﺭﺓ ﺍﻟﻤﺮﺗﺒﺔ ﻭﺍﻟﺪﺭﺟﺔ ﻭﺍﻟﺜﺮﻭﺓ‪ .‬ﺇﻥ ﺗﺤﺪﻳﺪ ﺳﻮﺭﻳﻮﻣﻨﺘﺎﺭﺍﻡ ﺭﺩﺍ ًﻋﻠﻰ ﺍﻟﺴﺠﻼﺕ ﺍﻟﺘﻲ ﺗﻤﻸ ﻓﻀﺎء‬
‫ﺍﻟﻨﻔﺲﺍﻟﺒﺸﺮﻳﺔ ﻫﻮ ﺃﺣﺪ ﻋﺸﺮ ﻣﺠﻤﻮﻋﺔ ﻣﻦ ﺍﻟﺴﺠﻼﺕ‪ ،‬ﻭﻫﻲ ﺍﻟﻤﻠﻜﻴﺔ‪ ،‬ﻭﺍﻟﺴﻠﻄﺔ‪ ،‬ﻭﺍﻟﻄﺒﻘﺔ‪ ،‬ﻭﺍﻷﺳﺮﺓ‪،‬‬
‫ﻭﺍﻟﺸﺮﻑ‪،‬ﻭﺍﻟﻨﻮﻉ‪ ،‬ﻭﺍﻟﺬﻛﺎء‪ ،‬ﻭﺍﻟﺠﻨﺴﻴﺔ‪ ،‬ﻭﺍﻟﻌﻠﻢ‪ ،‬ﻭﺍﻟﺘﺼﻮﻑ‪ ،‬ﻭﺍﻟﺸﻌﻮﺭ ﺑﺎﻟﺤﻴﺎﺓ‪62.‬ﺟﻠﺒﺖ ‪Suryomentaram‬‬
‫ﻛﻞﻫﺬﻩ ﺇﻟﻰ ﺛﻤﺎﺭﻫﺎ‪ .‬ﻭﻣﻦ ﺣﻴﺚ ﺍﻟﺘﻌﺮﻑ ﻋﻠﻰ ﺍﻟﺴﺠﻼﺕ ﺍﻟﻤﻮﺟﻮﺩﺓ ﻋﻨﺪ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻓﺈﻥ ﻫﺬﻩ ﺍﻟﺴﺠﻼﺕ ﺗﻘﻮﺩ‬
‫ﺍﻹﻧﺴﺎﻥﺑﻌﺪ ﺫﻟﻚ ﺇﻟﻰ ﺍﻟﺒﻌﺪ ﺍﻟﺜﺎﻟﺚ‪.‬‬

‫ﻓﻲﻫﺬﻩ ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ ،‬ﻳﻜﻮﻥ ﻟﺪﻯ ﺍﻟﺒﺸﺮ ﺑﺎﻟﻔﻌﻞ ﺇﺣﺴﺎﺱﻛﺮﺍﻣﺎﺩﺍﻧﻐﺴﺎﻣﻤﺎ ﻳﻌﻨﻲ ﺃﻥ ﺍﻟﻨﻔﺲ ﺍﻟﺒﺸﺮﻳﺔ‬
‫ﺗﺴﺘﻄﻴﻊﺃﻥ ﺗﻔﻜﺮ ﺑﻤﻮﺿﻮﻋﻴﺔ ﻭﻣﻨﻄﻘﻴﺔ ﻭﻋﻘﻼﻧﻴﺔ‪ ،‬ﻭﻟﻜﻨﻬﺎ ﻟﻴﺴﺖ ﻣﺜﺎﻟﻴﺔ ﺑﻌﺪ‪ ،‬ﺃﻱ ﻣﺮﺣﻠﺔ ﺍﻟﻮﻋﻲ ﺍﻟﺘﻲ ﺗﺮﺑﻂ‬
‫ﻧﻔﺴﻬﺎﺑﺎﻟﺴﺠﻼﺕ ﺍﻟﺘﻲ ﺳﺠﻠﻬﺎ ﺍﻹﻧﺴﺎﻥ‪ .‬ﻛﺮﺍﻣﺎﺩﺍﻧﻐﺴﺎﻳﻌُﺮﻑ ﺃﻳﻀﺎً ﺑﺎﺳﻢ ﺍﻷﻧﺎ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﺘﻄﻮﺭ ﺇﻟﻰ ﻣﻔﻜﺮ ﻳﺘﺤﻜﻢ‬
‫ﻓﻲﺍﻟﻔﻀﺎء ﺍﻟﺤﺴﻲ ﺩﺍﺧﻞ ﺍﻹﻧﺴﺎﻥ‪ .‬ﻋﻨﺪﻣﺎ ﻳﻜﻮﻥ ﺍﻷﻓﺮﺍﺩ ﻗﺎﺩﺭﻳﻦ ﻋﻠﻰ ﺍﻟﺘﻔﻜﻴﺮ ﻓﻲ ﺳﺠﻼﺗﻬﻢ‪ ،‬ﻓﺈﻧﻬﻢ ﻳﺨﻠﻘﻮﻥ‬
‫ﺇﺣﺴﺎﺳﺎًﻛﺮﺍﻣﺎﺩﺍﻧﻐﺴﺎ‪63.‬ﺑﻮﺍﺳﻄﺔ ﺳﻮﺭﻳﻮﻣﻨﺘﺎﺭﺍﻡﻛﺮﺍﻣﺎﺩﺍﻧﻐﺴﺎﻭﺷﺒﻬﻪ ﺑﻌﺒﺪ ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﻣﺠﻤﻮﻋﺔ ﻣﻦ ﺍﻟﻨﻮﺗﺎﺕ‬
‫ﺍﻟﻤﻮﺟﻮﺩﺓﻓﻲ ﺍﻟﺘﺪﺑﻴﺮ ﺍﻟﺜﺎﻧﻲ‪ .‬ﻋﻨﺪﻣﺎ ﻳﺴﻴﻄﺮ ﻋﻠﻰ ﺍﻟﺒﺸﺮ ﻛﺮﺍﻣﺎﺩﺍﻧﻐﺴﺎﻓﻲ ﺣﻴﺎﺗﻬﻢ‪ ،‬ﻟﻦ ﻳﻜﻮﻧﻮﺍ ﺳﻌﺪﺍء‪ ،‬ﻷﻧﻪ ﻓﻲ‬
‫ﻫﺬﺍﺍﻟﺒﻌﺪ‪/‬ﺍﻟﻤﻘﻴﺎﺱ ﺳﻴﺼﺒﺢ ﺍﻟﺒﺸﺮ ﻣﻔﻜﺮﻳﻦ ﻳﻔﻜﺮﻭﻥ ﺩﺍﺉﻤﺎً ﻓﻲ ﺍﻟﻤﻼﺣﻈﺎﺕ ﺍﻟﻤﻮﺟﻮﺩﺓ ﻓﻲ ﺣﻴﺎﺗﻬﻢ‪ .‬ﻭﻓﻘﺎً‬
‫ﻟﺴﻮﺭﻳﻮﻣﻴﻨﺘﺎﺭﺍﻡ‪،‬ﻓﺈﻥ ﺍﻟﺒﺸﺮ ﻟﺪﻳﻬﻢ ﺃﺫﻭﺍﻕ ﻣﺨﺘﻠﻔﺔ ﻓﻲ ﺍﻻﺳﺘﺠﺎﺑﺔ ﻟﻠﻤﻼﺣﻈﺎﺕ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺒﺸﺮ ﻣﺤﻜﻮﻣﻴﻦ‬
‫ﺑﻤﻼﺣﻈﺎﺕﺍﻟﻤﻤﺘﻠﻜﺎﺕ ﻃﻮﺍﻝ ﺣﻴﺎﺗﻬﻢ‪ ،‬ﻓﺴﻮﻑ ﻳﻨﻀﺠﻮﻥ ﻟﻴﺼﺒﺤﻮﺍ ﺃﻓﺮﺍﺩﺍً ﻳﺠﻤﻌﻮﻥ ﺩﺍﺉﻤﺎً ﺍﻟﺜﺮﻭﺓ ﺍﻟﺘﻲ ﺗﻌﺘﺒﺮ‬
‫ﻣﺼﺪﺭﺍًﻟﻠﺴﻌﺎﺩﺓ ﻭ‬

‫‪61‬ﺣﺴﻨﺔ‪Terhadap Ajaran Ki Ageng Suryomentaram Tentang Masyarakat Sosial Dan Kebudayaan(" ،‬‬
‫‪".Dinamika Pergeseran Identitas Kramadangsa Menuju Identitas Manusia Tanpa Ciri )Kajian‬‬
‫‪62‬ﺳﺎﺭﻭﻳﻮﻧﻮ‪,‬ﻛﻲ ﺃﺟﻴﻨﺞ ﺳﻮﺭﻳﻤﻴﻨﺘﺎﺭﺍﻡ‪ :‬ﻏﻨﻰ ﺃﻓﻼﻃﻮﻥ ﺩﺍﺭﻱ ﺟﺎﻭﺍ‪.‬‬
‫‪63‬ﺭﺣﻤﻦ‪."Pemikiran Humanisme Islam Jawa Ki Ageng Suryomentaram Dalam Buku Kawruh Jiwa" ،‬‬

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 ‫ﺍﻹﺻﻼﺡ‪:‬ﻣﺠﻠﺔ ﺍﻷﺩﺏ ﻭﺍﻟﺘﺎﺭﻳﺦ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺍﻟﻤﺠﻠﺪ‪ ،3 .‬ﺍﻟﻌﺪﺩ ‪ ،2‬ﺩﻳﺴﻤﺒﺮ ‪ :2022‬ﺹ‪149-127 .‬‬

‫ﺍﻟﺴﻌﺎﺩﺓ‪64.‬‬ ‫ﺳﺘﻘﺘﺼﺮﻣﻼﺣﻈﺎﺗﻬﻢ ﻋﻠﻰ ﺫﻟﻚ ﺑﻴﻨﻤﺎ ﺗﺘﻘﻠﺺ ﻓﺮﺻﺔ ﻣﻌﺮﻓﺔ ﺟﻮﻫﺮ‬

‫ﻋﻨﺪﻣﺎﻳﻜﻮﻥ ﺍﻟﺒﺸﺮ ﻓﻲ ﻫﺬﻩ ﺍﻟﻤﺮﺣﻠﺔ‪ ،‬ﻏﺎﻟﺒﺎً ﻣﺎ ﻳﻜﻮﻧﻮﻥ ﺃﻛﺜﺮ ﺍﻫﺘﻤﺎﻣﺎً ﺑﺮﻏﺒﺎﺗﻬﻢ ﺍﻟﺨﺎﺻﺔ ﻭﻳﻨﻤﻮﻭﻥ ﻓﻲ‬
‫ﺍﻷﺑﻌﺎﺩﺍﻟﺠﺴﺪﻳﺔ ﻭﺍﻟﻌﺎﻃﻔﻴﺔ ﻭﺍﻟﻤﻌﺮﻓﻴﺔ‪ .‬ﻭﻫﺬﺍ ﻳﻤﻴﻞ ﺇﻟﻰ ﺃﻥ ﻳﻜﻮﻥ ﺳﻠﺒﻴﺎ ﻓﻲ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ .‬ﺑﻤﻌﻨﻰ ﺁﺧﺮ‪،‬‬
‫ﺍﻹﻧﺴﺎﻥﻓﻲ ﻫﺬﻩ ﺍﻟﻤﺮﺣﻠﺔ ﻟﻢ ﻳﻨﻀﺞ ﺍﻷﻓﺮﺍﺩ ﺑﺪﺍﺧﻠﻪ‪ .‬ﻋﻨﺪﻣﺎ ﻳﻜﻮﻥ ﺍﻟﺒﺸﺮ ﻓﻲ ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺜﺎﻟﺜﺔ )ﺍﻟﻤﺮﺣﻠﺔ ﺍﻷﻭﻟﻰ(‪،‬‬
‫ﻓﺈﻧﻬﻢﻳﻮﺍﺟﻬﻮﻥ ﻋﻤﻠﻴﺔ ﺣﺎﺳﻤﺔ‪ ،‬ﻭﻳﻮﺍﺟﻬﻮﻥ ﻋﻘﺒﺎﺕ ﻓﻲ ﻃﺮﻳﻘﻬﻢ ﺇﻟﻰ ﺍﻟﺒﻌﺪ ﺍﻟﺘﺎﻟﻲ‪ .‬ﺳﻴﺸﻌﺮ ﺍﻹﻧﺴﺎﻥ ﺑﺎﻟﻘﻠﻖ ﻣﻊ‬
‫ﺍﻟﻤﻼﺣﻈﺎﺕ‪،‬ﺃﻱ ﺃﻧﻪ ﻟﻢ ﻳﻜﺘﺴﺐ ﺑﻌﺪ ﺷﻌﻮﺭﺍً ﺑﺎﻟﻬﺪﻭء ﻓﻲ ﺍﻟﺤﻴﺎﺓ‪ .‬ﺃﻃﻠﻖ ‪ Suryomentaram‬ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻌﻤﻠﻴﺔ‬
‫ﺃﻭﺍﻟﺤﺎﺟﺰ ﺃﻣﺎﻡ ﺍﻟﺒﻌﺪ ﺍﻟﺮﺍﺑﻊ ﺍﺳﻢﻣﺎﺭﺟﻲ ﺑﺮﺍﺗﻨﺠﺎﻥ‪com.pamanggih leres,‬ﺃﻭ ﺍﻟﺸﻌﻮﺭ ﺑﺎﻟﺼﻼﺡ‪ .‬ﺍﻟﺒﺸﺮ ﺍﻟﺬﻳﻦ‬
‫ﻳﺸﻌﺮﻭﻥﺑﺄﻧﻬﻢ ﺻﺎﻟﺤﻮﻥ ﻳﻤﻴﻠﻮﻥ ﺇﻟﻰ ﺍﻟﻘﺘﺎﻝ ﻣﻊ ﺍﻟﺒﺸﺮ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻭﻫﺬﺍ ﻻ ﻳﻤﻨﺤﻬﻢ ﺭﺍﺣﺔ ﺍﻟﺒﺎﻝ‪ .‬ﻟﻜﻦ ﻋﻨﺪﻣﺎ‬
‫ﺗﻜﻮﻥﺍﻟﻨﻔﺲ ﺍﻟﺒﺸﺮﻳﺔ ﺗﺤﺘﻚ ﺃﻭ ﺗﺘﺠﺎﺫﺏ ﺑﻴﻦ ﺍﻟﻤﻬﺪ ﻭﺍﻟﻨﻮﺗﺔ‪ ،‬ﺑﻤﻌﻨﻰ ﺁﺧﺮ‪ ،‬ﺳﻴﻀﻄﺮ ﺍﻹﻧﺴﺎﻥ ﺇﻟﻰ ﺍﻻﺧﺘﻴﺎﺭ ﺑﻴﻦ‬
‫ﺍﺗﺒﺎﻉﺍﻟﻨﻮﺗﺔ ﺃﻡ ﻻ )ﺍﻻﺳﺘﺠﺎﺑﺔ ﻟﻠﺪﻭﺍﻓﻊ ﺍﻟﻌﺎﻃﻔﻴﺔ ﺃﻭ ﺍﻟﺘﻔﻜﻴﺮ ﺑﻬﺪﻭء ﻭﺗﺄﻣﻞ(‪ ،‬ﻫﻨﺎﻙ ﺍﺣﺘﻤﺎﻻﻥ ﻋﻨﺪﻣﺎ ﻳﺨﺴﺮ ﺍﻟﻤﻬﺪ )‬
‫ﺑﻌﺪﺍﻟﻤﻼﺣﻈﺔ( ﺳﻴﺒﻘﻰ ﺍﻹﻧﺴﺎﻥ ﻓﻲ ﺍﻟﺤﺠﻢ ﺍﻟﺜﺎﻟﺚ ﻭﻳﺴﺘﻤﺮ ﻓﻲ ﺍﻟﺘﺼﺮﻑ ﻋﺎﻃﻔﻴﺎ ﻭﻟﻜﻦ ﻋﻨﺪﻣﺎ ﻳﻔﻮﺯ ﺍﻟﻤﻬﺪ‬
‫ﺑﻬﺪﻭء‪65.‬‬ ‫ﺳﻴﺪﺧﻞﻓﻲ ﺍﻟﺤﺠﻢ ﺍﻟﺮﺍﺑﻊ ﻟﻴﺼﺒﺢﻣﺎﻧﻮﻧﺠﺴﺎ ﺗﺎﻧﺒﺎ ﺗﻨﺠﺮ)ﺇﻧﺴﺎﻥ ﺑﻼ ﺻﻔﺎﺕ( ﻭﻳﺘﺼﺮﻑ‬

‫ﺍﻟﻤﻘﻴﺎﺱﺍﻟﺮﺍﺑﻊ ﻫﻮ ﺃﻥ ﻳﻜﻮﻥ ﺍﻹﻧﺴﺎﻥ ﻓﻲ ﻣﺮﺣﻠﺔ ﺃﻋﻠﻰ ﻣﻦ ﺍﻟﻔﻬﻢ ﻭﺍﻟﺸﻌﻮﺭ ﺑﻤﺸﺎﻋﺮ ﺍﻵﺧﺮﻳﻦ ﻭﺍﻻﻋﺘﺮﺍﻑ‬
‫ﺑﻨﻮﺍﻗﺼﻪﺃﻭ ﺃﺧﻄﺎﺉﻪ ﻭﺗﺠﻨﺐ ﺍﻟﺸﻌﻮﺭ ﺑﺎﻟﺼﻼﺡ ﺃﻭ ﺍﻟﺪﻓﺎﻉ ﻋﻦ ﺍﻟﻨﻔﺲ‪ .‬ﻓﻲ ﻫﺬﻩ ﺍﻟﻤﺮﺣﻠﺔ ﺗﻜﻮﻥ ﺍﻟﻨﻔﺲ ﺍﻟﺒﺸﺮﻳﺔ‬
‫ﻓﻲﺃﻋﻠﻰ ﻣﺴﺘﻮﻯ‪ ،‬ﺳﺘﻜﻮﻥ ﺩﺍﺉﻤﺎ ًﻣﻨﻄﻮﻳﺔ‪ ،‬ﺣﻜﻴﻤﺔ‪ ،‬ﻭﻟﻦ ﺗﻤﻴﺰ ﻓﻲ ﺣﻴﺎﺗﻬﺎ ﻋﻦ ﻏﻴﺮﻫﺎ ﻣﻦ ﺍﻟﺒﺸﺮ ﺑﺴﺒﺐ‬
‫ﻧﻔﺲ‪66.‬‬ ‫ﺫﻛﺎﺉﻬﻢﺃﻭ ﻏﺒﺎﺉﻬﻢ‪ ،‬ﺃﻏﻨﻴﺎءﻫﻢ ﺃﻭ ﻓﻘﺮﺍءﻫﻢ ﻓﻲ ﻧﻈﺮ ﺍﻟﺒﺸﺮ ﻭﺑﺪﻭﻥ ﻫﺬﻩ ﺍﻟﺼﻔﺔ ﻛﻞ ﺍﻟﺒﺸﺮ ﻫﻢ ﺍﻟﺒﺸﺮ‪.‬‬
‫ﻭﻣﻊﺫﻟﻚ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺒﺸﺮ ﻓﻲ ﺭﻭﺡﻛﺮﺍﻣﺎﺩﺍﻧﻐﺴﺎﻋﻨﺪ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻵﺧﺮﻳﻦ ﻭﺃﻓﻌﺎﻟﻬﻢ ﺃﻭ ﻗﺮﺍﺭﺍﺗﻬﻢ ﺍﻧﻈﺮ ﺇﻟﻰ‬
‫ﺍﻟﺴﺠﻼﺕ‪:‬ﺍﻷﻏﻨﻴﺎء ﻭﺍﻟﻔﻘﺮﺍء ﻭﺍﻷﺫﻛﻴﺎء ﻭﺍﻷﺗﻘﻴﺎء ﻭﺍﻟﻤﺠﺮﻣﻴﻦ‪ ،‬ﻣﻊ ﺍﻟﺸﻌﻮﺭ ﺑﺄﻧﻬﻢ ﺍﻷﻛﺜﺮ ﺻﻼﺣﺎً )ﻳﺮﻭﻥ ﺃﻧﻔﺴﻬﻢ‬
‫ﺃﺳﺎﺳﺎًﻟﻠﺤﻘﻴﻘﺔ( ﺛﻢ ﺍﻟﺒﺸﺮ ﻭﻫﻢ ﻓﻲ ﻣﺴﺘﻮﻯﻛﺮﺍﻣﺎﺩﺍﻧﻐﺴﺎﻋﺮﺿﺔ ﻟﻠﻤﺸﺎﺟﺮﺍﺕ‪ .‬ﻓﻲ ﻣﺴﺘﻮﻯ ﺍﻟﺒﺸﺮ ﺍﻟﺬﻳﻦ ﻟﻴﺲ‬
‫ﻟﺪﻳﻬﻢﻫﺬﻩ ﺍﻟﺨﺎﺻﻴﺔ‪ ،‬ﻳﻤﻴﻞ ﺍﻟﺒﺸﺮ ﺇﻟﻰ ﺍﻣﺘﻼﻙ ﻭﻋﻲ ﺃﻛﺜﺮ ﻋﺎﻟﻤﻴﺔ ﻭﺣﻘﻴﻘﻴﺔ )ﻋﺪﻡ ﺍﻟﺸﻌﻮﺭ ﺑﺎﻟﻘﻠﻖ ﻋﻨﺪ ﻣﻮﺍﺟﻬﺔ‬
‫ﻇﺮﻭﻑﻣﺨﺘﻠﻔﺔ(‪.‬‬

‫‪64‬ﺳﺎﺭﻭﻳﻮﻧﻮ‪,‬ﻛﻲ ﺃﺟﻴﻨﺞ ﺳﻮﺭﻳﻤﻴﻨﺘﺎﺭﺍﻡ‪ :‬ﻏﻨﻰ ﺃﻓﻼﻃﻮﻥ ﺩﺍﺭﻱ ﺟﺎﻭﺍ‪.‬‬

‫‪65‬ﺳﺎﺭﻭﻳﻮﻧﻮ‪.‬‬
‫‪66‬ﻧﻴﻼﻡ ﻭﻳﺪﻳﺎﺭﻳﻨﻲ‪Kawruh Jiwa Suryomentaram: Konsep Emik Atau Etik" ،‬؟"ﺑﻮﻟﻴﺘﻴﻦ ﻋﻠﻢ ﺍﻟﻨﻔﺲ‪ ،16‬ﻻ‪) 1 .‬ﺍﻟﺜﺎﻧﻲ(‪:‬‬
‫‪.https://doi.org/10.22146/bpsi.7496،57-46‬‬

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 ‫ﺍﻟﺸﺨﺺﺍﻟﻜﺎﻣﻞ‪ :‬ﻭﺟﻬﺎﺕ ﻧﻈﺮ ﻣﻘﺎﺭﻧﺔ‪) ...‬ﻣﺤﻤﺪ ﺷﺮﻳﻒ ﺍﻟﺪﻳﻦ(‬

‫ﺩﺭﺍﺳﺔﻣﻘﺎﺭﻧﺔ ﻟﻔﻜﺮ ﻣﺤﻤﺪ ﺇﻗﺒﺎﻝ ﻭﻛﻲ ﺃﺟﻴﻨﺞ ﺳﻮﺭﻳﻮﻣﻨﺘﺎﺭﺍﻡ ﻟﻴﺲ ﻣﻦ ﺍﻟﺴﻬﻞ ﺍﻟﻌﺜﻮﺭ ﻋﻠﻰ ﻧﻘﺎﻁ ﺍﻟﺘﺸﺎﺑﻪ‬
‫ﻭﺍﻻﺧﺘﻼﻑﻣﻦ ﻛﻼ ﺍﻟﻤﻔﻜﺮﻳﻦ ﺍﻟﻤﺬﻛﻮﺭﻳﻦ ﺃﻋﻼﻩ‪ ،‬ﻣﺤﻤﺪ ﺇﻗﺒﺎﻝ ﻭﺃﻏﻴﻨﻎ ﺳﻮﺭﻳﻮﻣﻨﺘﺎﺭﺍﻡ‪ ،‬ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺃﻧﻬﻤﺎ‬
‫ﻳﺠﻌﻼﻥﺍﻹﻧﺴﺎﻥ ﻣﺤﻮﺭ ﺗﻔﻜﻴﺮﻫﻤﺎ‪ .‬ﻳﻌﺘﻤﺪ ﻫﺬﺍ ﻋﻠﻰ ﺍﻻﺧﺘﻼﻓﺎﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﺘﺎﺭﻳﺨﻴﺔ‪ ،‬ﺑﺎﻹﺿﺎﻓﺔ ﺇﻟﻰ ﺑﻌﺾ‬
‫ﺍﻷﻓﻜﺎﺭﺍﻟﺸﺨﺼﻴﺔ ﻭﺍﻷﺻﻠﻴﺔ ﻟﻠﻐﺎﻳﺔ‪ .‬ﺃﻃﻠﻖ ﺇﻗﺒﺎﻝ ﻋﻠﻰ ﺍﻷﻧﺎ ﺍﺳﻢ ﺧﻮﺩﻱ ﺑﻴﻨﻤﺎ ﺃﻃﻠﻖ ﻋﻠﻴﻬﺎ ﺳﻮﺭﻳﻮﻣﻨﺘﺎﺭﺍﻡ‬
‫ﻛﺮﺍﻣﺎﺩﺍﻧﻐﺴﺎﺭﻭﺡ‪ .‬ﻟﻬﺬﻳﻦ ﺍﻟﻤﺼﻄﻠﺤﻴﻦ ﻣﻔﺎﺻﻞ ﺷﺨﺼﻴﺔ ﻓﻲ ﺗﻄﻮﺭ ﺍﻟﻨﻔﺲ ﺍﻟﺒﺸﺮﻳﺔ‪ ،‬ﻭﻛﻼ ﺍﻟﻤﻔﻜﺮﻳﻦ ﺃﻋﻼﻩ‬
‫ﻳﺴﺘﺨﺪﻣﻬﻤﺎﻛﺸﻜﻞ ﻣﻦ ﺃﺷﻜﺎﻝ ﺃﺻﺎﻟﺔ ﺍﻟﻔﻜﺮ )ﻧﺘﺎﺉﺞ ﺍﻟﺒﺤﺚ ﻋﻦ ﻣﻌﻨﻰ ﺍﻟﺤﻴﺎﺓ(‪.‬‬

‫ﻣﺎﻳﺒﺮﺯ ﺣﻘﺎً ﻓﻲ ﺣﻴﺎﺓ ﻣﺤﻤﺪ ﺇﻗﺒﺎﻝ ﻫﻮ ﺗﺠﺮﺑﺘﻪ ﻣﻊ ﺍﻟﻮﺣﺪﺓ‪ .‬ﻭﻣﻦ ﺍﻟﺼﻌﺐ ﺗﻘﻴﻴﻢ ﻣﺪﻯ ﺍﺭﺗﺒﺎﻁ ﺗﺠﺮﺑﺔ‬
‫ﺍﻟﻮﺣﺪﺓﺑﻨﺘﺎﺉﺞ ﻓﻜﺮ ﻣﺤﻤﺪ ﺇﻗﺒﺎﻝ‪ ،‬ﻓﻔﻲ ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ ﻭﻟﺪ ﺇﻗﺒﺎﻝ ﺍﻟﺘﺠﺪﻳﺪ ﻓﻲ ﺑﻌﺾ ﺃﻓﻜﺎﺭﻩ‪ .‬ﻭﻳﺮﻯ ﺇﻗﺒﺎﻝ ﺃﻥ‬
‫ﺍﻟﻮﺣﺪﺓﻭﺑﻌﺾ ﺍﻟﻤﺸﺎﻛﻞ ﻓﻲ ﺍﻟﺤﻴﺎﺓ ﻫﻲ ﺷﻜﻞ ﻣﻦ ﺃﺷﻜﺎﻝ ﺍﻟﻮﺟﻮﺩ ﺍﻹﻧﺴﺎﻧﻲ‪ .‬ﻭﻟﻜﻦ ﻣﺠﺮﺩ ﻭﺟﻮﺩ ﺍﻟﺒﺸﺮ ﻭﺣﺪﻫﻢ‬
‫ﻻﻳﻜﻔﻲ‪ ،‬ﻳﺠﺐ ﻋﻠﻴﻪ ﺃﻥ ﻳﺪﺭﻙ ﻭﻳﺨﻀﻊ ﻟﺨﻀﻮﻋﻪ )ﻗﺎﺩﺭ( ﺑﺎﻋﺘﺒﺎﺭﻩ ﺧﻠﻴﻔﺔ ﺍﻟﻠﻪ‪ ،‬ﻣﻤﺎ ﻳﻌﻨﻲ ﺃﻥ ﺍﻟﺒﺸﺮ ﻳﺼﺒﺤﻮﻥ‬
‫ﺣﻘﺎًﺷﺨﺼﻴﺔ ﺇﻟﻬﻴﺔ ﻓﻲ ﺣﻴﺎﺗﻬﻢ ﺣﺘﻰ ﻳﺼﺒﺢ ﺍﻟﺒﺸﺮ ﻣﺜﺎﻟﻴﻴﻦ )ﺇﻧﺴﺎﻥ ﻛﺎﻣﻞ(‪ ،‬ﻓﻲ ﺣﻴﻦ ﺃﻥ ﺣﻴﺎﺓ ﻛﻲ ﺍﻟﺪﺍﻓﻊ ﻭﺭﺍء‬
‫‪ Ageng Suryomentaram‬ﻫﻮ ﻗﻠﻘﻪ ﺑﺸﺄﻥ ﻋﺪﻡ ﺭﺿﺎﻩ ﻋﻦ ﺍﻟﺤﻴﺎﺓ‪ .‬ﺣﺼﻞ ﺳﻮﺭﻳﻮﻣﻨﺘﺎﺭﺍﻡ ﺑﺎﻟﻔﻌﻞ ﻋﻠﻰ‬
‫ﺍﺳﺘﻘﺮﺍﺭﺍﻟﺤﻴﺎﺓ‪ ،‬ﻟﻜﻨﻪ ﻟﻢ ﻳﺠﺪ ﺍﻟﻤﺘﻌﺔ ﻭﺍﻟﻤﻌﻨﻰ ﻓﻲ ﺍﻟﺤﻴﺎﺓ‪ ،‬ﻛﺎﻥ ﺩﺍﺉﻤﺎً ﻗﻠﻘﺎً ﻭﻏﻴﺮ ﺭﺍﺽ‪ ٍ،‬ﻭﻳﺒﺤﺚ ﺩﺍﺉﻤﺎً ﻋﻦ‬
‫ﻣﻌﻨﻰﺍﻟﺤﻴﺎﺓ‪ .‬ﻭﻣﻦ ﻭﺟﻬﺔ ﻧﻈﺮ ﺳﻮﺭﻳﻤﻴﻨﺘﺎﺭﺍﻡ ﻓﺈﻥ ﺍﻟﺴﻌﺎﺩﺓ ﻭﺍﻟﻘﻠﻖ ﻭﺍﻷﺭﻕ ﻭﺍﻷﻣﻞ ﻭﺍﻟﺤﺮﻳﺔ ﻫﻲ ﻋﻨﺎﺻﺮ ﺍﻟﺤﻴﺎﺓ‬
‫ﺍﻟﺘﻲﻳﺠﺐ ﺃﻥ ﻳﺘﺤﻜﻢ ﻓﻴﻬﺎ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺧﻼﻝ ﺍﻟﻮﻋﻲ ﺍﻟﻌﻘﻠﻲ ﺃﻭ ﺍﻟﺸﺨﺼﻲ ﺗﺪﺭﻳﺠﻴﺎً ﺣﺘﻰ ﻳﺠﺪ ﺍﻟﺒﺸﺮ ﻓﻲ‬
‫ﺍﻟﻤﺴﺘﻘﺒﻞﻣﻌﻨﻰ ﻟﺤﻴﺎﺗﻬﻢ ﻭﻳﺼﺒﺤﻮﻥﻣﻴﻨﻮﻧﺠﺴﺎ ﺗﺎﻧﺒﺎ ﺗﻨﺠﺮ‪.‬‬

‫ﺑﻨﺎء ًﻋﻠﻰ ﺃﺳﻠﻮﺏ ﺣﻴﺎﺓ ﺍﻟﻔﻴﻠﺴﻮﻓﻴﻦ‪ ،‬ﻳﻤﻜﻦ ﺍﻟﻌﺜﻮﺭ ﻋﻠﻰ ﺃﻥ ﺍﻟﺨﻠﻔﻴﺔ ﺍﻟﺤﻴﺎﺗﻴﺔ ﻟﻤﺤﻤﺪ ﺇﻗﺒﺎﻝ ﻭﻛﻲ ﺃﺟﻴﺞ‬
‫ﺳﻮﺭﻳﻮﻣﻨﺘﺎﺭﺍﻡﺗﺠﻌﻠﻬﻤﺎ ﻟﺪﻳﻬﻤﺎ ﺍﻟﺘﺰﺍﻡ ﻋﻤﻴﻖ ﺑﻔﺤﺺ ﻗﻠﻘﻬﻤﺎ ﻭﻋﺪﻡ ﺭﺿﺎﻫﻤﺎ ﻋﻦ ﺍﻟﺤﻴﺎﺓ )ﺍﻻﺟﺘﻤﺎﻋﻲ ﺍﻟﺘﺎﺭﻳﺨﻲ(‬
‫ﺑﺸﻜﻞﻭﺟﻮﺩﻱ‪ .‬ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺃﻥ ﻛﻼ ﺍﻟﻔﻴﻠﺴﻮﻓﻴﻦ ﻣﺪﻓﻮﻋﺎﻥ ﺑﻨﻔﺲ ﺍﻟﻤﻌﺘﻘﺪ ﺍﻟﺪﻳﻨﻲ )ﺍﻟﻤﺴﻠﻢ(‪ ،‬ﺇﻻ ﺃﻧﻬﻤﺎ ﻓﻲ‬
‫ﺗﻔﻜﻴﺮﻫﻤﺎﻟﺪﻳﻬﻤﺎ ﺃﺳﺎﻟﻴﺐ ﻭﺗﻌﺒﻴﺮﺍﺕ ﻣﺨﺘﻠﻔﺔ‪ .‬ﻳﺠﻌﻞ ﻣﺤﻤﺪ ﺇﻗﺒﺎﻝ ﻣﻦ ﻋﻘﻴﺪﺓ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺪﻳﻨﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ‬
‫ﺍﻷﺳﺎﺱﺍﻷﺳﺎﺳﻲ ﻟﺘﻔﻜﻴﺮﻩ‪ ،‬ﻓﺎﻟﻮﺟﻮﺩ ﺍﻹﻧﺴﺎﻧﻲ ﺍﻟﺬﻱ ﻭﺻﻔﻪ ﺇﻗﺒﺎﻝ ﻫﻮ ﺭﺅﻳﺔ ﻓﻠﺴﻔﻴﺔ ﻻﻫﻮﺗﻴﺔ‪ ،‬ﺑﻴﻨﻤﺎ ﻳﺤﺼﻞ‬
‫ﺳﻮﺭﻳﻮﻣﻨﺘﺎﺭﺍﻡﻋﻠﻰ ﺃﺳﺎﺱ ﺗﻔﻜﻴﺮﻩ ﻣﻦ ﺧﻼﻝ ﻣﻤﺎﺭﺳﺘﻪ ﺍﻟﺤﻴﺎﺗﻴﺔ‪67،‬ﻓﻬﻮ ﻻ ﻳﺬﻛﺮ‪ ،‬ﺑﻞ ﻭﻳﺠﻌﻞ ﺍﻟﺪﻳﻦ‪ ،‬ﺃﺣﺪ‬
‫ﺃﺳﺎﻟﻴﺐﺍﻟﺒﺤﺚ ﻋﻦ ﻣﻌﻨﻰ ﺍﻟﺤﻴﺎﺓ‪ .‬ﻣﻨﻈﺮ ﺳﻮﺭﻳﻮﻣﻨﺘﺎﺭﺍﻡ ﺍﻟﻔﺮﻳﺪ ﻣﻦ ﻧﻮﻋﻪ‬

‫‪67‬ﻟﻴﻼﻛﻮﻫﻨﺎﻙ ﻟﻐﺔ ﺟﺎﻭﺍ ﺍﻟﺘﻲ ﺗﻌﻤﻞ ﻓﻲ ﻣﺠﺎﻝ ﺍﻟﻔﻦ ﺃﻭ ﺍﻷﻧﺸﻄﺔ ﺍﻟﺘﻲ ﺗﻬﺪﻑ ﺇﻟﻰ ﺗﺤﻘﻴﻖ ﺃﻗﺼﻰ ﺍﺳﺘﻔﺎﺩﺓ‪ ،‬ﻭﻟﻜﻦ ﻣﻘﺼﻮﺩ ﻣﻦ ﻫﺬﻩ‬
‫ﺍﻟﺘﺼﺎﻣﻴﻢﻫﻮ ﻣﺄﻭﻯ ﻧﺠﺎﺓ ﻓﻲ ﺭﺣﻠﺔ ﺑﺤﺮﻳﺔ ﻓﻲ ﺭﺣﻠﺔ ﺑﺤﺮﻳﺔ ﺟﺪﻳﺪﺓ‪ ،‬ﻭﺍﻟﺘﻲ ﻳﻤﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﻣﻐﺎﻣﺮﺓ‪.‬‬

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 ‫ﺍﻹﺻﻼﺡ‪:‬ﻣﺠﻠﺔ ﺍﻷﺩﺏ ﻭﺍﻟﺘﺎﺭﻳﺦ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺍﻟﻤﺠﻠﺪ‪ ،3 .‬ﺍﻟﻌﺪﺩ ‪ ،2‬ﺩﻳﺴﻤﺒﺮ ‪ :2022‬ﺹ‪149-127 .‬‬

‫ﻣﺮﻛﺰﺍًﺍﻫﺘﻤﺎﻣﻪ ﻋﻠﻰ ﻣﺮﺍﺣﻞ )ﻭﺟﻮﺩ( ﺍﻟﻨﻔﺲ ﺍﻟﺒﺸﺮﻳﺔ ﻛﺮﺍﻣﺎﺩﺍﻧﻐﺴﺎﻭﻣﻴﻨﻮﻧﺠﺴﺎ ﺗﺎﻧﺒﺎ ﺗﻨﺠﺮﻛﻤﺎ ﻳﺘﺠﻠﻰ ﻓﻲ ﻋﻤﻠﻪ "‬
‫ﻛﻮﺭﻭﻩﺟﻴﻮﺍ"‪.‬‬
‫ﻟﺪﻯﻫﺬﻳﻦ ﺍﻟﻤﻔﻜﺮﻳﻦ ﻭﺟﻬﺎﺕ ﻧﻈﺮ ﻣﺨﺘﻠﻔﺔ ﺣﻮﻝ ﺗﺮﻛﻴﺰ ﺃﻓﻜﺎﺭﻫﻤﺎ ﻋﻠﻰ ﺍﻟﺒﺸﺮ‪ .‬ﻭﺟﺪ ﺇﻗﺒﺎﻝ ﺃﻥ ﻛﻞ‬
‫ﺷﺨﺺﻟﺪﻳﻪ ﺭﺩ ﻓﻌﻞ ﻗﻮﻱ ﻋﻠﻰ ﺃﻓﻌﺎﻟﻪ‪ ،‬ﺑﺤﻴﺚ ﻳﺘﺤﻤﻞ ﺍﻟﻨﺎﺱ ﻣﺴﺆﻭﻟﻴﺔ ﺃﻓﻌﺎﻟﻬﻢ‪ ،‬ﻭﻳﻜﻮﻥ ﺍﻟﻨﺎﺱ ﻗﺎﺩﺭﻳﻦ ﻋﻠﻰ‬
‫ﻓﻬﻢﻭﺗﻌﻠﻢ ﻣﺎ ﻳﺮﻳﺪﻭﻥ ﺗﻌﻠﻤﻪ‪ .‬ﻭﺑﺤﺴﺐ ﺇﻗﺒﺎﻝ‪ ،‬ﻓﺈﻥ ﺍﻟﻄﺒﻴﻌﺔ ﺍﻟﺒﺸﺮﻳﺔ ﻫﻲ ﺍﻟﺘﻲ ﺗﺴﺒﺐ ﺗﻐﻴﺮ ﺍﻟﻌﺎﻟﻢ‪ ،‬ﻭﻟﻴﺲ‬
‫ﺍﻟﻤﻴﻮﻝﺍﻟﺮﻭﺣﻴﺔ ﺃﻭ ﺍﻟﻘﺪﺭﻳﺔ ﺍﻟﺘﻲ ﺗﻘﻮﺽ ﺍﻟﺤﻴﻮﻳﺔ ﺃﻭ ﺍﻹﺑﺪﺍﻉ ﺃﻭ ﺍﺣﺘﺮﺍﻡ ﺍﻟﺬﺍﺕ‪ .‬ﻭﻓﻘﺎ ﻹﻗﺒﺎﻝ‪ ،‬ﻓﺈﻥ ﺍﻟﻌﺎﻟﻢ ﺍﻟﻤﺘﻐﻴﺮ‬
‫ﻫﻮﺷﻜﻞ ﻣﻦ ﺃﺷﻜﺎﻝ ﺍﻟﻤﺴﺎﻋﻲ ﺍﻹﻧﺴﺎﻧﻴﺔ‪68.‬ﻭﻓﻲ ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ‪ ،‬ﻳﺮﻯ ﺳﻮﺭﻳﻮﻣﻨﺘﺎﺭﺍﻡ ﻓﻲ ﻓﻜﺮﺗﻪ ﺃﻥ ﻛﻞ ﺷﻲء‬
‫ﻓﻲﻫﺬﺍ ﺍﻟﻌﺎﻟﻢ ﻳﺘﻜﻮﻥ ﻣﻦ ﺷﻴﺉﻴﻦ‪ ،‬ﻭﻫﻤﺎ ﺍﻟﻜﺎﺉﻨﺎﺕ ﺍﻟﺤﻴﺔ ﻭﻏﻴﺮ ﺍﻟﺤﻴﺔ‪ .‬ﻳﺼُﻨﻒ ﺍﻟﺒﺸﺮ ﻋﻠﻰ ﺃﻧﻬﻢ ﻛﺎﺉﻨﺎﺕ‬
‫ﺣﻴﺔ‪،‬ﺇﻻ ﺃﻧﻬﻢ ﻳﺨﺘﻠﻔﻮﻥ ﻋﻦ ﺍﻟﻜﺎﺉﻨﺎﺕ ﺍﻟﺤﻴﺔ ﺍﻷﺧﺮﻯ ﻣﺜﻞ ﺍﻟﻨﺒﺎﺗﺎﺕ ﻭﺍﻟﺤﻴﻮﺍﻧﺎﺕ‪ .‬ﺍﻹﻧﺴﺎﻥ ﻛﺎﺉﻦ ﺣﻲ ﻟﺪﻳﻪ‬
‫ﺇﺣﺴﺎﺱﺑﺎﻟﺤﻴﺎﺓ‪ ،‬ﻭﻫﺬﺍ ﺍﻹﺣﺴﺎﺱ ﺳﻴﺸﺠﻊ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﺍﻟﺤﺮﻛﺔ‪69.‬ﻋﻠﻰ ﻋﻜﺲ ﺇﻗﺒﺎﻝ‪ ،‬ﻻ ﻳﺬﻛﺮ ﺳﻮﺭﻳﻮﻣﻨﺘﺎﺭﺍﻡ‬
‫ﻭﺟﻮﺩﺍًﻋﻨﺪ ﺍﻟﺒﺸﺮ‪ ،‬ﻟﻜﻨﻪ ﻳﺮﻛﺰ ﺃﻛﺜﺮ ﻋﻠﻰ ﻛﻴﻔﻴﺔ ﺗﻌﺎﻣﻞ ﺍﻟﺒﺸﺮ ﻣﻊ ﺍﻟﻤﺸﺎﻋﺮ ﺑﺤﻴﺚ ﺗﻜﻮﻥ ﺣﻴﺎﺗﻬﻢ ﺃﻛﺜﺮ ﺗﻨﻈﻴﻤﺎً‪.‬‬

‫ﻭﻣﺤﻤﺪﺇﻗﺒﺎﻝ ﻓﻲ ﻓﻜﺮﻩ ﺃﻗﺮﺏ ﺇﻟﻰ ﻗﺮﺍءﺓ ﻇﻮﺍﻫﺮ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﻟﺘﻲ ﺗﺤﺪﺙ‪ .‬ﻭﻭﻓﻘﺎ ﻟﻪ‪ ،‬ﻓﺈﻥ ﺣﻴﺎﺓ‬
‫ﺍﻹﻧﺴﺎﻥﻟﻴﺴﺖ ﺭﺍﻛﺪﺓ ﻭﺳﺘﺤﺪﺙ ﺗﻐﻴﻴﺮﺍﺕ ﻷﻥ ﺍﻟﺒﺸﺮ ﻣﺪﻓﻮﻋﻮﻥ ﺑﻐﺮﻭﺭﻫﻢ‪ ،‬ﻟﺬﻟﻚ ﺳﻴﻘﻮﻡ ﺍﻟﺒﺸﺮ ﺑﺈﺟﺮﺍء‬
‫ﺗﻐﻴﻴﺮﺍﺕﻓﻲ ﺃﻧﻔﺴﻬﻢ ﻭﻓﻲ ﺍﻟﻌﺎﻟﻢ‪ .‬ﻭﻓﻘﺎً ﻹﻗﺒﺎﻝ‪ ،‬ﺍﻟﺒﺸﺮ ﻟﻴﺴﻮﺍ ﻓﺎﻋﻠﻴﻦ ﺑﺎﻟﻜﺎﻣﻞ )ﻣﺤﺴﻮﺳﻴﻦ ﻣﺎﺩﻳﺎً(‪ ،‬ﻓﺎﻟﺒﺸﺮ‬
‫ﻟﺪﻳﻬﻢﺟﺎﻧﺐ )ﺭﻭﺣﻲ( ﻣﺤﺘﻤﻞ ﻻ ﻧﻬﺎﺉﻲ ﻭﻟﺪﻳﻬﻢ ﻃﺮﻕ ﻣﺨﺘﻠﻔﺔ ﻟﺘﺤﻘﻴﻘﻪ‪ .‬ﻭﻳﻌﺘﺒﺮ ﺇﻗﺒﺎﻝ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻤﺜﺎﻟﻲ ﻫﻮ‬
‫ﺍﻹﻧﺴﺎﻥﺑﺎﻋﺘﺒﺎﺭﻩ ﺧﻠﻴﻔﺔ ﺍﻟﻠﻪ ﺍﻟﺬﻱ ﻭﺻﻞ ﺇﻟﻰ ﻗﻤﺔ ﺍﻟﺤﻴﺎﺓ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺘﻴﻦ ﺍﻟﻌﻘﻠﻴﺔ ﻭﺍﻟﺠﺴﺪﻳﺔ ﺣﺘﻰ ﻳﺨﻠﻖ‬
‫ﺍﻻﻧﺴﺠﺎﻡﻓﻲ ﺍﻟﺤﻴﺎﺓ‪70.‬ﻓﻲ ﺑﻌﺾ ﻛﺘﺎﺑﺎﺗﻪ‪ ،‬ﻻ ﻳﻘﺪﻡ ﺇﻗﺒﺎﻝ ﺣﻘﺎً ﻃﺮﻳﻘﺔ ﻟﻴﺼﺒﺢ ﺇﻧﺴﺎﻧﺎً ﻣﺜﺎﻟﻴﺎً‪ ،‬ﺑﻞ ﻳﻘﺪﻡ ﻫﻮﻳﺘﻪ‬
‫ﻓﻘﻂ‪،‬ﻭﺃﺣﺪ ﺍﻷﻣﺜﻠﺔ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻜﺎﻣﻞ ﻭﻓﻘﺎً ﻹﻗﺒﺎﻝ ﻫﻮ ﺍﻟﻨﺒﻲ ﻣﺤﻤﺪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﺣﻴﺚ ﻭﺻﻞ‬
‫ﺇﻟﻰﻗﻤﺔ ﺍﻟﻔﺮﺩﻳﺔ ﺑﺤﻴﺚ ﻳﻜﻮﻥ ﻟﺪﻳﻪ ﺍﻟﻜﻤﺎﻝ ﺍﻟﻌﻘﻠﻲ ﻭﺍﻟﺠﺴﺪﻱ ﻓﻲ ﺍﻟﺤﻴﺎﺓ‪.‬‬

‫ﻋﻠﻰﻋﻜﺲ ﺇﻗﺒﺎﻝ‪ ،‬ﻳﻤﻴﻞ ﺳﻮﺭﻳﻮﻣﻨﺘﺎﺭﺍﻡ ﺃﻛﺜﺮ ﺇﻟﻰ ﺍﻟﻨﻈﺮ ﺇﻟﻰ ﻣﻌﻨﻰ ﺍﻟﺤﻴﺎﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﻓﻬﻮ ﻻ ﻳﺸﺮﺡ‬
‫ﺍﻟﻈﻮﺍﻫﺮﻭﺍﻟﺜﻘﺎﻓﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﻟﻤﻮﺟﻮﺩﺓ‪ .‬ﺭﻛﺰ ﺳﻮﺭﻳﻮﻣﻨﺘﺎﺭﺍﻡ ﺃﻛﺜﺮ ﻋﻠﻰ ﻛﻴﻔﻴﺔ ﻭﺻﻮﻝ ﺍﻹﻧﺴﺎﻥ ﺇﻟﻰ ﺍﻟﻜﻤﺎﻝ ﻓﻲ‬
‫ﺍﻟﺤﻴﺎﺓ‪،‬ﻟﺬﻟﻚ ﻗﺪﻡ ﻃﺮﻳﻘﺔ ﻟﻠﻮﺻﻮﻝ ﺇﻟﻰ ﺍﻟﺮﻭﺡ ﻓﻲ ﻣﺮﺣﻠﺔ ﺍﻟﻜﻤﺎﻝ‪ .‬ﻫﻨﺎﻙ ﻋﺪﺓ ﻣﺮﺍﺣﻞ ﻟﻠﺮﻭﺡ ﺻﻨﻔﻬﺎ‬
‫ﺳﻮﺭﻳﻮﻣﻨﺘﺎﺭﺍﻡ‪،‬ﻭﻫﻲ ﻣﺮﺣﻠﺔ ﺍﻟﻜﺎﺗﺐ‪ ،‬ﺍﻟﻤﻼﺣﻈﺎﺕ‪،‬ﻛﺮﺍﻣﺎﺩﺍﻧﻐﺴﺎﻭﺃﺧﻴﺮﺍﻣﻴﻨﻮﻧﺠﺴﺎ ﺗﺎﻧﺒﺎ ﺗﻨﺠﺮ‪ .‬ﻝ‬

‫‪68‬ﺩ‪ .‬ﻟﻲ‪.Mencari Islam Autentik Dari Nalar Puitis Iqbal Hingga Nalar Kritis Arkoun،‬‬
‫‪69‬ﺭﺣﻤﻦ‪."Pemikiran Humanisme Islam Jawa Ki Ageng Suryomentaram Dalam Buku Kawruh Jiwa" ،‬‬
‫‪70‬ﻟﻮﺑﻴﺲ‪" ،‬ﺣﻜﺎﻳﺔ ﻣﺎﻧﻮﺳﻴﺎ ﻣﻨﻮﺭﻭﺕ ﻣﺤﻤﺪ ﺇﻗﺒﺎﻝ ﺩﺍﻥ ﺧﻠﻴﻞ ﺟﺒﺮﺍﻥ"‪.‬‬

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 ‫ﺍﻟﺸﺨﺺﺍﻟﻜﺎﻣﻞ‪ :‬ﻭﺟﻬﺎﺕ ﻧﻈﺮ ﻣﻘﺎﺭﻧﺔ‪) ...‬ﻣﺤﻤﺪ ﺷﺮﻳﻒ ﺍﻟﺪﻳﻦ(‬

‫ﺍﻟﻤﺮﺍﺣﻞﺍﻷﺭﺑﻊ ﺍﻷﻛﺜﺮ ﺗﺄﺛﻴﺮﺍ ًﻓﻲ ﺣﻴﺎﺓ ﺍﻹﻧﺴﺎﻥ ﻫﻲﻛﺮﺍﻣﺎﺩﺍﻧﻐﺴﺎﺍﻟﻤﺮﺣﻠﺔ‪ ،‬ﺣﻴﺚ ﻳﻮﺍﺟﻪ ﺍﻟﺒﺸﺮ ﻣﻼﺣﻈﺎﺕ ﻣﺨﺘﻠﻔﺔ‬
‫ﻛﺸﻜﻞﻣﻦ ﺃﺷﻜﺎﻝ ﺍﻟﺸﻬﻮﺓ ﺍﻟﺘﻲ ﺗﻌﻴﻘﻬﻢ ﺩﺍﺉﻤﺎً‪.‬‬
‫ﻭﺑﺤﺴﺐﺇﻗﺒﺎﻝ‪ ،‬ﻳﺴﺘﻄﻴﻊ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻳﻄﻮﺭ ﻧﻔﺴﻪ ﻣﻦ ﺧﻼﻝ ﺍﻟﻤﺴﺎﺭ ﺍﻟﺮﻭﺣﻲ ﻭﻳﻬﺘﻢ ﺩﺍﺉﻤﺎً ﺑﺘﺄﻛﻴﺪ‬
‫ﻓﺮﺩﻳﺘﻪ‪.‬ﻓﻲ ﻓﻠﺴﻔﺔ ﺇﻗﺒﺎﻝ )ﺧﻮﺩﻱ( ﺳﻴﻜﻮﻥ ﻟﺪﻯ ﺍﻟﺒﺸﺮ ﺧﻤﺲ ﺧﺼﺎﺉﺺ ﻋﻨﺪﻣﺎ ﺗﺼﻞ ﺍﻷﻧﺎ ﺍﻟﺒﺸﺮﻳﺔ ﺇﻟﻰ ﻧﻘﻄﺔ‬
‫ﻋﺎﻟﻴﺔ)ﺇﻧﺴﺎﻥ ﻛﺎﻣﻞ( ﻭﻫﻲ ﺍﻟﺜﻘﺔ ﺑﺎﻟﻨﻔﺲ‪ ،‬ﻭﺍﺣﺘﺮﺍﻡ ﺍﻟﺬﺍﺕ‪ ،‬ﻭﺍﻟﺜﻘﺔ ﻓﻲ ﺍﻟﻨﻔﺲ‪ ،‬ﻭﺍﻟﺤﻔﺎﻅ ﻋﻠﻰ ﺍﻟﺬﺍﺕ‪ ،‬ﻭﺗﺄﻛﻴﺪ‬
‫ﺍﻟﺬﺍﺕ‪71.‬ﺑﻴﻨﻤﺎ ﻳﻘﺪﻡ ﺳﻮﺭﻳﻮﻣﻨﺘﺎﺭﺍﻡ ﻓﻲ ﻛﺘﺎﺑﻪ ﺑﻌﺾ ﺍﻟﺘﻌﺮﻳﻒ ﻋﻨﺪﻣﺎ ﻳﺤﺘﻞ ﺍﻹﻧﺴﺎﻥ ﺃﻋﻠﻰ ﻣﺴﺘﻮﻯ )ﺇﻧﺴﺎﻥ ﺑﻼ‬
‫ﺧﺼﺎﺉﺺ(‪ ،‬ﺃﻱ ﺃﻥ ﺍﻟﺒﺸﺮ ﺳﻮﻑ ﻳﻔﻬﻤﻮﻥ ﺃﻧﻔﺴﻬﻢ‪ ،‬ﻭﻳﻔﻬﻤﻮﻥ ﺍﻟﻘﻮﺍﻧﻴﻦ ﺍﻟﻘﺎﺉﻤﺔ‪ ،‬ﻭﻳﻔﻬﻤﻮﻥ ﻭﻳﻔﻬﻤﻮﻥ‬
‫ﻣﺸﺎﻋﺮﺍﻵﺧﺮﻳﻦ‪ .‬ﺑﻤﻌﻨﻰ ﺃﻥ ﻫﺬﻩ ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﺮﺍﺑﻌﺔ ﺗﺼﺒﺢ ﻭﺳﻴﻠﺔ ﻟﻔﻬﻢ ﻣﺸﺎﻋﺮ ﺍﻟﺒﺸﺮ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻭﻗﺪ ﺗﻢ ﺷﺮﺡ‬
‫ﺫﻟﻚﻓﻲ ﻛﻮﺭﻭﻩ ﺟﻴﻮﺍ؛ "ﺻﻼﺡ ﺳﺎﺗﻮﻧﻐﺎﻟﻴﻨﻎ ﺑﻴﺮﺍﻧﺘﻮﺱ ﻭﻭﻧﺘﻴﻦ ﺇﻧﺞ ﺭﺍﻭﺳﻴﻨﺞ ﺗﻴﺎﻧﺞ ﺇﻧﻜﺎﻧﺞ ﻛﺎﻧﺞ ﻧﺠﺎﺭﻭﺳﺎﺳﻜﻴﻦ‬
‫ﺭﺍﻭﺳﻴﻨﺞﻋﺎﻗﻞ"‪72‬ﻭﻓﻲ ﻫﺬﻩ ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﻨﻬﺎﺉﻴﺔ ﻳﺴﺘﻄﻴﻊ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻳﺘﺤﻜﻢ ﻓﻲ ﻃﺒﻴﻌﺘﻪ ﺍﻷﻧﺎﻧﻴﺔ )ﻧﻀﻮﺝ ﻓﺮﺩﻳﺘﻪ‬
‫( ﺣﺘﻰ ﻳﺘﻤﻜﻦ ﻣﻦ ﺍﻟﺘﻌﺎﻳﺶ ﺑﺴﻼﻡ ﻣﻊ ﺍﻹﻧﺴﺎﻥ ﻭﺍﻟﻄﺒﻴﻌﺔ‪.‬‬

‫ﻭﻧﺘﻴﺠﺔﻟﻬﺬﻩ ﺍﻟﻤﻘﺎﺭﻧﺔ ﻳﻤﻜﻨﻨﺎ ﺃﻥ ﻧﺠﺪ ﺍﺧﺘﻼﻓﺎﺕ ﻭﺗﺸﺎﺑﻬﺎﺕ ﺑﻴﻦ ﺍﻟﻤﻔﻜﺮﻳﻦ ﻣﺤﻤﺪ ﺇﻗﺒﺎﻝ ﻭﻛﻲ ﺃﺟﻴﻨﺞ‬
‫ﺳﻮﺭﻳﻮﻣﻨﺘﺎﺭﺍﻡ‪.‬ﻣﻦ ﻭﺟﻬﺔ ﻧﻈﺮ ﺇﻗﺒﺎﻝ‪ ،‬ﺍﻟﻮﺟﻮﺩ ﺍﻹﻧﺴﺎﻧﻲ ﻫﻮ ﺷﻜﻞ ﻣﻦ ﺃﺷﻜﺎﻝ ﺍﻟﻤﺴﺆﻭﻟﻴﺔ ﻋﻦ ﺍﻷﻓﻌﺎﻝ ﺗﺠﺎﻩ‬
‫ﺍﻟﺬﺍﺕﻭﺍﻟﻤﺴﺆﻭﻟﻴﺔ ﺃﻣﺎﻡ ﺍﻟﻠﻪ )ﻛﺨﻠﻴﻔﺔ ﺍﻟﻠﻪ( ﻭﻋﻨﺪﻣﺎ ﺍﺣﺘﻞ ﺍﻟﺒﺸﺮ ﻫﺬﺍ ﺍﻟﻤﺴﺘﻮﻯ ﻭﺻﻞ ﺍﻹﻧﺴﺎﻥ ﺇﻟﻰ ﺍﻟﻔﺮﺩ‬
‫ﺍﻟﻤﺜﺎﻟﻲ)ﺇﻧﺴﺎﻥ ﻛﺎﻣﻞ(‪ .‬ﻓﻲ ﺣﻴﻦ ﻳﻘﺪﻡ ﺳﻮﺭﻳﻮﻣﻨﺘﺎﺭﺍﻡ ﻋﺪﺓ ﺗﺼﻨﻴﻔﺎﺕ ﻓﻲ ﻣﺴﺘﻮﻯ ﺍﻟﻨﻔﺲ ﺍﻟﺒﺸﺮﻳﺔ ﻓﺈﻥ‬
‫ﺍﻟﻤﺴﺘﻮﻯﺍﻟﻤﺆﺛﺮ ﺟﺪﺍ ًﻓﻲ ﺣﻴﺎﺓ ﺍﻹﻧﺴﺎﻥ ﻳﺒﺪﺃ ﻣﻦ ﻣﺴﺘﻮﻯ ﻛﺮﺍﻣﺎﺩﺍﻧﻐﺴﺎ‪ .‬ﻭﻫﺬﺍ ﺍﻟﻤﺴﺘﻮﻯ ﻫﻮ ﻓﻲ ﺍﻟﻤﺴﺘﻮﻯ‬
‫ﺍﻟﺜﺎﻟﺚ)ﺍﻟﻤﻔﻜﺮ( ﺍﻟﺬﻱ ﻳﻔﻜﺮ ﻓﻲ ﺍﻟﻨﻮﺗﺎﺕ ﺍﻟﻤﻮﺟﻮﺩﺓ ﻓﻲ ﺍﻟﻤﺴﺘﻮﻯ ﺍﻟﺜﺎﻧﻲ‪ .‬ﺃﻋﻠﻰ ﻣﺴﺘﻮﻯ ﻟﻠﻨﻔﺲ ﺍﻟﺒﺸﺮﻳﺔ ﻫﻮ‬
‫ﻋﻨﺪﻣﺎﺗﻜﻮﻥ ﻓﻲ ﺍﻟﻤﺴﺘﻮﻯ ﺍﻟﺮﺍﺑﻊ‪ ،‬ﺃﻱ ﻣﺎﻧﻮﻧﺠﺴﺎ ﺑﺪﻭﻥ ﺗﻨﻐﺮ‪ ،‬ﻫﺬﻩ ﺍﻟﻤﺮﺣﻠﺔ ﺳﻴﻜﻮﻥ ﻟﺪﻯ ﺍﻟﺒﺸﺮ ﻋﻼﻗﺎﺕ ﻓﺮﺩﻳﺔ‬
‫ﻭﺣﺘﻰﺍﻟﻤﺠﺘﻤﻊ ﺳﻴﺨﻠﻖ ﺍﻟﺴﻼﻡ‪ .‬ﺇﻥ ﺍﻟﺘﺸﺎﺑﻪ ﻓﻲ ﺃﻓﻜﺎﺭ ﻫﺬﻳﻦ ﺍﻟﻤﻔﻜﺮﻳﻦ ﻫﻮ ﺃﻥ ﻛﻼﻫﻤﺎ ﻳﻘﺪﻡ ﻟﻠﺒﺸﺮ ﺍﻟﺬﻫﺎﺏ‬
‫ﺇﻟﻰﺍﻟﻤﺴﺘﻮﻯ ﺍﻟﻤﺜﺎﻟﻲ ﻟﻠﺮﻭﺡ‪ ،‬ﻭﻻ ﻳﻮﺟﺪ ﺳﻮﻯ ﻋﺪﺩ ﻗﻠﻴﻞ ﻣﻦ ﺍﻟﺘﻌﺒﻴﺮﺍﺕ ﺍﻟﻤﺨﺘﻠﻔﺔ؛ ﻓﻲ ﺇﻗﺒﺎﻝ ﻳﺪﻋﻮ ﺧﻮﺩﻱ‪،‬‬
‫ﻫﺬﻩﺍﻷﻧﺎ ﻫﻲ ﻧﻔﺲ ﻣﺴﺘﻮﻯﻛﺮﺍﻣﺎﺩﺍﻧﻐﺴﺎﻓﻲ ﺳﻮﺭﻳﻤﻴﻨﺘﺎﺭﺍﻡ‪ ،‬ﺇﻧﺴﺎﻥ ﻛﺎﻣﻞ ﻳﻌﺎﺩﻝﻣﻴﻨﻮﻧﺠﺴﺎ ﺗﺎﻧﺒﺎ ﺗﻨﺠﺮﻟﻜﻦ ﻣﺎ‬
‫ﻧﺤﺘﺎﺝﺇﻟﻰ ﺍﻟﺘﺄﻛﻴﺪ ﻋﻠﻴﻪ ﻫﻮ ﺃﻥ ﻧﻈﺮﻳﺔ ﺍﻟﺨﻮﺩﻱ ﻫﻲ ﻧﻈﺮﻳﺔ ﻭﺟﻮﺩﻳﺔ )ﺩﻳﻨﻴﺔ( ﺑﻴﻨﻤﺎ ﺳﻮﺭﻳﻮﻣﻨﺘﺎﺭﺍﻡ ﻫﻲ ﻋﻤﻞ‬
‫ﺇﻧﺴﺎﻧﻲﻣﺤﺾ ﺑﺪﻭﻥ ﺭﺗﻮﺵ ﺩﻳﻨﻴﺔ‪.‬‬

‫‪71‬ﺇﻗﺒﺎﻝ‪،‬ﺳﻴﺴﻲ ﺇﻧﺴﺎﻧﻮﻱ ﺇﻗﺒﺎﻝ‪ ،‬ﺗﺮﺝ‪ .‬ﺇﺣﺴﺎﻥ ﻋﻠﻲ ﻓﻮﺯﻱ ﺩﺍﻥ ﻧﻮﺭﻭﻝ ﺃﻭﺟﺴﺘﻴﻨﺎ‪.‬‬
‫‪72‬ﺳﻮﺭﻳﻤﻴﻨﺘﺎﺭﺍﻡ‪,‬ﻛﻮﺭﻭﻩ ﺟﻴﻮﺍ ‪.2‬‬

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 ‫ﺍﻹﺻﻼﺡ‪:‬ﻣﺠﻠﺔ ﺍﻷﺩﺏ ﻭﺍﻟﺘﺎﺭﻳﺦ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺍﻟﻤﺠﻠﺪ‪ ،3 .‬ﺍﻟﻌﺪﺩ ‪ ،2‬ﺩﻳﺴﻤﺒﺮ ‪ :2022‬ﺹ‪149-127 .‬‬

‫"ﺇﻧﺴﺎﻥ ﺑﻼ ﺧﺼﺎﺉﺺ" ﻭ"ﺇﻧﺴﺎﻥ ﻛﺎﻣﻞ" ﻫﻤﺎ ﺍﻟﻤﺴﺘﻮﻳﺎﻥ ﺍﻟﻠﺬﺍﻥ ﻳﻌﻴﺶ ﻓﻴﻬﻤﺎ ﺍﻟﺒﺸﺮ ﺣﻴﺎﺓ ﺳﻠﻤﻴﺔ‪،‬‬
‫ﻭﻳﻔﻬﻤﻮﻥﻭﻳﻔﻬﻤﻮﻥ ﺃﻧﻔﺴﻬﻢ ﻭﺍﻵﺧﺮﻳﻦ ﻣﻦ ﺃﺟﻞ ﺧﻠﻖ ﺍﻻﻧﺴﺠﺎﻡ ﻓﻲ ﺍﻟﺤﻴﺎﺓ‪.‬‬

‫ﺧﺎﺗﻤﺔ‬
‫ﻫﺬﻩﺍﻟﻮﺭﻗﺔ ﻫﻲ ﻧﺘﻴﺠﺔ ﺩﺭﺍﺳﺔ ﻧﻈﺮﻳﺘﻴﻦ ﻣﺘﺸﺎﺑﻬﺘﻴﻦ ﻓﻲ ﺗﻄﺒﻴﻘﻬﻤﺎ‪ .‬ﺃﻭﻻ‪ ً،‬ﻧﻈﺮﻳﺔ ﺍﻟﺨﻮﺩﻱ ﻟﻤﺤﻤﺪ ﺇﻗﺒﺎﻝ‪ .‬ﻣﻦ‬
‫ﺍﻟﻨﺎﺣﻴﺔﺍﻟﻠﻐﻮﻳﺔ‪ ،‬ﺧﻮﺩﻱ ﺗﻌﻨﻲ ﺍﻟﺬﺍﺕ‪ ،‬ﺃﻭ ﺍﻷﻧﺎ‪ .‬ﺑﺎﻟﻨﺴﺒﺔ ﻹﻗﺒﺎﻝ‪ ،‬ﻛﻞ ﻛﺎﺉﻦ ﻟﻪ ﻓﺮﺩﻳﺔ ﻫﻲ ﻣﺤﻮﺭ ﺍﻟﻮﺍﻗﻊ‪ ،‬ﻭﻭﻓﻘﺎ ﻟﻪ‬
‫ﻓﺈﻥﺍﻟﺤﻴﺎﺓ ﺍﻟﺤﻘﻴﻘﻴﺔ ﻫﻲ ﺍﻟﺬﺍﺕ ﻭﻗﺎﺩﺭﺓ ﻋﻠﻰ ﺗﺤﻘﻴﻘﻬﺎ ﻓﻲ ﺍﻟﺤﻴﺎﺓ ﺑﺤﻴﺚ ﺗﻀﻊ ﺍﻟﻤﻮﺿﻮﻉ ﻛﻜﺎﺉﻦ‪ .‬ﺍﻷﻧﺎ ﻫﻲ‬
‫ﻋﺰﻟﺔﺃﺳﺎﺳﻴﺔ‪ ،‬ﻣﻤﺎ ﻳﻌﻨﻲ ﺃﻥ ﺍﻵﺧﺮﻳﻦ ﻟﻦ ﻳﻜﻮﻧﻮﺍ ﻗﺎﺩﺭﻳﻦ ﻋﻠﻰ ﺗﺤﺪﻳﺪ ﺣﺎﻟﺔ ﺍﻵﺧﺮﻳﻦ‪ .‬ﺍﻟﻐﺮﺽ ﻣﻦ ﺍﻷﻧﺎ ﻟﻴﺲ‬
‫ﺭﺅﻳﺔﺃﻭ ﻓﻬﻢ ﺷﻲء ﻣﺎ )ﺭﺅﻳﺔ ﺷﻲء ﻣﺎ(‪ ،‬ﻭﻟﻜﻦ ﺃﻥ ﺗﺼﺒﺢ ﺷﻴﺉﺎً ﺗﻄﻮﺭﻳﺎً )ﺃﻥ ﺗﻜﻮﻥ ﺷﻴﺉﺎً(‪ .‬ﺑﻤﻌﻨﻰ ﺁﺧﺮ‪ ،‬ﺳﺘﺸﺠﻊ‬
‫ﺍﻷﻧﺎﺍﻹﻧﺴﺎﻥ ﺩﺍﺉﻤﺎً ﻋﻠﻰ ﺍﻟﺘﺤﺮﻙ ﺑﺸﻜﻞ ﻣﺴﺘﻤﺮ ﻣﻤﺎ ﺳﻴﺆﺩﻱ ﺇﻟﻰ ﻣﺴﺘﻮﻳﺎﺕ ﺃﻋﻠﻰ‪ ،‬ﻓﻲ ﺣﻴﻦ ﺃﻥ ﻗﻤﺔ ﺍﻷﻧﺎ‬
‫ﻫﻲﺍﻹﻧﺴﺎﻥ ﺍﻟﻜﺎﻣﻞ )ﺍﻟﺮﺟﻞ ﺍﻟﻤﺜﺎﻟﻲ( ﻭﻫﻮ ﺃﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺃﻭ ﺩﺭﺟﺔ ﻳﻤﻜﻦ ﺃﻥ ﻳﺤﻘﻘﻬﺎ ﺍﻟﺨﻮﺩﻱ‪/‬ﺍﻷﻧﺎ ﻓﻲ ﺗﻄﻮﺭﻩ‪. .‬‬
‫ﺇﻧﺴﺎﻥﻛﺎﻣﻞ ﻫﻮ ﺇﻧﺴﺎﻥ ﻗﺎﺩﺭ ﺑﺸﻜﻞ ﺑﺎﻃﻨﻲ ﻋﻠﻰ ﺃﻥ ﻳﻌﻴﺶ ﺣﺎﻟﺘﻪ ﺍﻹﻧﺴﺎﻧﻴﺔ‪.‬‬

‫ﻭﺍﻟﺜﺎﻧﻲﻫﻮ ﺳﻮﺭﻳﻮﻣﻨﺘﺎﺭﺍﻡﻛﺮﺍﻣﺎﺩﺍﻧﻐﺴﺎﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﻘﺎﺉﻠﺔ ﺑﺄﻥ ﺍﻟﻤﺸﺎﻋﺮ ﻓﻲ ﺍﻟﻨﻔﺲ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻫﻲ ﻣﺼﺪﺭ ﺍﻟﻤﻌﺮﻓﺔ‬

‫ﻛﺮﺍﻣﺎﺩﺍﻧﻐﺴﺎﺍﻟﺮﻭﺡ ﻭﻫﻲ ﻋﻤﻠﻴﺔ ﻧﻤﻮ ﺍﻹﻧﺴﺎﻥ ﺇﻟﻰ ﺍﻟﺤﺠﻢ ﺍﻟﺮﺍﺑﻊ ﻣﻦ ﻣﻴﻨﻮﻧﺠﺴﺎ ﺩﻭﻥ ﺗﻨﻐﺮ‪ .‬ﻛﺮﺍﻣﺎﺩﺍﻧﻐﺴﺎ ﻫﻮ‬
‫ﺍﻟﻤﻔﻜﺮﺍﻟﺬﻱ ﻳﻔﻜﺮ ﺩﺍﺉﻤﺎً ﻓﻲ ﺳﺠﻼﺕ ﺣﻴﺎﺗﻪ‪ .‬ﻭﻣﻊ ﻋﻤﻠﻴﺔ ﺍﻟﻨﻤﻮ ﺍﻹﻧﺴﺎﻧﻲ ﺳﻮﻑ ﻳﺼﻞ ﺇﻟﻰ ﻧﻘﻄﺔ ﺍﻟﻤﻘﻴﺎﺱ‬
‫ﺍﻟﺮﺍﺑﻊﻟﺘﺤﻘﻴﻖ ﺍﻟﺴﻌﺎﺩﺓ ﻓﻲ ﺍﻟﺤﻴﺎﺓ )ﻗﻮﺍﺉﻢ ﺑﻼ ﺧﺼﺎﺉﺺ(‪ ،‬ﺃﻱ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﻟﺪﻳﻪ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻟﻔﻬﻢ‬
‫ﻭﺍﻹﺣﺴﺎﺱﺑﻤﺸﺎﻋﺮ ﺍﻵﺧﺮﻳﻦ ﻭﺍﻻﻋﺘﺮﺍﻑ ﺑﻨﻮﺍﻗﺼﻪ ﺃﻭ ﺃﺧﻄﺎﺉﻪ ﻭﺗﺠﻨﺐ ﺍﻟﺸﻌﻮﺭ ﺑﺎﻟﻨﻘﺺ‪ .‬ﺍﻟﺤﻖ ﺃﻭ ﺍﻟﺪﻓﺎﻉ ﻋﻦ‬
‫ﺍﻟﻨﻔﺲ‪.‬ﻓﻲ ﻫﺬﻩ ﺍﻟﻤﺮﺣﻠﺔ ﺗﻜﻮﻥ ﺍﻟﻨﻔﺲ ﺍﻟﺒﺸﺮﻳﺔ ﻓﻲ ﺃﻋﻠﻰ ﻣﺴﺘﻮﻳﺎﺗﻬﺎ‪ ،‬ﺣﻴﺚ ﺳﺘﻜﻮﻥ ﺩﺍﺉﻤﺎً ﻣﺘﺄﻣﻠﺔ ﻭﺣﻜﻴﻤﺔ‪،‬‬
‫ﻭﻓﻲﺣﻴﺎﺗﻬﺎ ﻟﻦ ﺗﻤﻴﺰ ﺑﻴﻦ ﺍﻟﺒﺸﺮ ﺍﻵﺧﺮﻳﻦ ﺑﺴﺒﺐ ﺫﻛﺎﺉﻬﻢ ﺃﻭ ﺟﻬﻠﻬﻢ‪ ،‬ﻭﺳﻮﻑ ﺗﺸﻌﺮ ﺑﺎﻟﺴﻼﻡ ﻣﻊ ﻣﺤﻴﻄﻬﺎ‪.‬‬

‫ﻣﺮﺍﺟﻊ‬
‫ﺃﺣﻤﺪ‪،‬ﺗﻮﻣﻲ ﻣﻮﻫﻠﻴﺴﻴﻦ‪Pemikiran Ki Ageng Suryomentaram Tentang Pendidikan Akhlak“ .‬‬
‫ﺩﺍﻻﻡﺑﻮﻛﻮ ﺑﻮﻧﻜﺎﻙ ﻣﺎﻛﺮﻳﻔﺎﺕ ﺟﺎﻭﺍ )ﺑﻴﻨﺠﻴﻤﺒﺎﺭﺍﻥ ﺑﺎﺗﻴﻦ ﻛﻲ ﺃﺟﻴﻨﺞ ﺳﻮﺭﻳﻮﻣﻨﺘﺎﺭﺍﻡ(‪ ".‬ﺟﺎﻣﻌﺔ ﺇﻥ‬
‫ﻭﺍﻟﻴﺴﻮﻧﺠﻮﺳﻴﻤﺎﺭﺍﻧﺞ‪.2018 ،‬‬
‫ﺍﻟﺒﻴﺮﻭﻧﻲ‪.‬ﺻﻨﺎﻉ ﺑﺎﻛﺴﺘﺎﻥ ﻭﺍﻟﻬﻨﺪ ﺍﻟﻤﺴﻠﻤﺔ ﺍﻟﺤﺪﻳﺜﺔ‪ .‬ﻣﺤﻤﺪ ﺃﺷﺮﻑ‪ .1950 ،‬ﺃﻧﻮﺭ‪ ،‬ﺭﻭﺯﻳﻬﺎﻥ‪ ،‬ﻭﻋﺒﺪ‬
‫ﺍﻟﺮﺯﺍﻕ‪.‬ﺇﻟﻤﻮ ﻛﻼﻡ‪ .‬ﺑﺎﻧﺪﻭﻧﺞ‪ :‬ﺑﻮﺳﺘﺎﻛﺎ ﺳﻴﺘﻴﺎ‪.2001 ،‬‬
‫ﺃﺭﺩﻳﺎﻧﺴﺎﻩ‪"".‬ﺍﻻﺳﺘﻘﺼﺎء ﻓﻲ ﻣﻨﻈﻮﺭ ﺍﻟﻤﻨﻈﻮﺭ ﻛﻲ ﺃﺟﻴﻨﺞ ﺳﻮﺭﻳﻮﻣﻨﺘﺎﺭﺍﻡ‪ "".‬ﻳﻮﻳﻦ ﺳﻴﺎﺭﻳﻒ‬
‫ﻫﺪﺍﻳﺔﺍﻟﻠﻪ‪.2018 ،‬‬
‫ﺃﺳﺘﻮﺗﻴﻚﻫﺎﺭﻳﺎﺗﻲ‪ ،‬ﺗﺮﻱ‪ Manusia Dalam Perspektif Søren Kierkegaard" .‬ﺩﺍﻥ ﻣﺤﻤﺪ ﺇﻗﺒﺎﻝ‪".‬‬
‫ﺟﻮﺭﻧﺎﻝﺑﻴﻨﻴﻠﻴﺘﻴﺎﻥ‪ .‬ﺍﻟﻤﺠﻠﺪ‪.2012 ,9 .‬‬
‫ﺑﻮﻧﻴﻒ‪،‬ﻣﺎﺭﺳﻴﻞ‪.‬ﻛﻲ ﺃﺟﻴﻨﺞ ﺳﻮﺭﻳﻮﻣﻨﺘﺎﺭﺍﻡ‪ ،‬ﺑﺎﻧﺠﻴﺮﺍﻥ ﺩﺍﻥ ﻓﻴﻠﺴﻮﻑ ﺩﺍﺭﻱ ﺟﺎﻭﺍ )‪.(1962 -1892‬‬

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 ‫ﺍﻟﺸﺨﺺﺍﻟﻜﺎﻣﻞ‪ :‬ﻭﺟﻬﺎﺕ ﻧﻈﺮ ﻣﻘﺎﺭﻧﺔ‪) ...‬ﻣﺤﻤﺪ ﺷﺮﻳﻒ ﺍﻟﺪﻳﻦ(‬

‫ﻋﻔﻴﻒ‪،‬ﺃ‪) .‬ﺑﻴﻨﻲ( ﻣﺎﺗﺎﻫﺎﺭﻱ ﺩﺍﺭﻱ ﻣﺎﺗﺎﺭﺍﻡ‪ ،‬ﻣﻴﻨﻴﻼﻣﻲ ﺳﺒﻴﺮﻳﺘﻮﻟﻴﺘﺎﺱ ﺟﺎﻭﺍ ﺭﺍﺳﻴﻮﻧﺎﻝ ﻛﻲ ﺃﺟﻴﻨﺞ‬
‫ﺳﻮﺭﻳﻤﻴﻨﺘﺎﺭﺍﻡ‪ .‬ﺩﻳﺒﻮﻙ‪ :‬ﺑﻴﻨﻴﺮﺑﻴﺖ ﻛﻴﺒﻴﻚ‪.2012 ،‬‬
‫ﺩ‪.‬ﻟﻲ‪ ،‬ﺭﻭﺑﺮﺕ‪.Mencari Islam Autentik Dari Nalar Puitis Iqbal Hingga Nalar Kritis Arkoun.‬‬
‫ﺑﺎﻧﺪﻭﻧﺞ‪:‬ﻣﻴﺰﺍﻥ‪.2000 ،‬‬
‫ﻓﻴﺘﺮﻳﺎﻧﻲ‪،‬ﺭﻳﻤﺎ‪" .‬ﻓﻠﺴﻔﺔ ﺍﻟﻨﻔﺲ ﻣﺤﻤﺪ ﺇﻗﺒﺎﻝ"‪.‬ﺟﻮﺭﻧﺎﻝ ﺍﻧﺘﻠﻴﺠﻴﻨﺴﻴﺎ‪ ،03‬ﻻ‪.47-36 :(2015) 2 .‬‬
‫‪https://doi.org/https://doi.org/10.34001/intelegensia.v3i2.1345.‬‬

‫ﺣﺪﻳﺪﺍﻟﺪﻳﻦ‪ ،‬ﻣﺤﻤﺪ ﻧﻮﺭ‪" .‬ﺍﻟﺴﻴﺮﺓ ﺍﻟﺬﺍﺗﻴﺔ ﺩﺍﻥ ﺑﻴﻤﻜﻴﺮﺍﻥ ﻛﻲ ﺃﺟﻴﻨﺞ ﺳﻮﺭﻳﻮﻣﻨﺘﺎﺭﺍﻡ‪ UIN ".‬ﺳﻮﻧﺎﻥ‬
‫ﻛﺎﻟﻴﺠﺎﻏﺎ‪adalah putra,Retnomandoyo Putri dari Patih Danurejo .2010،‬‬
‫‪.https://digilib.uin-suka.ac.id/id/eprint/5521/#:~:text=Ki Ageng Suryomentaram‬‬

‫ﻫﻤﺎﻟﻲ‪،‬ﺳﻴﻔﻮﻝ‪”.Kepribadian Dalam Teori Sigmound Freud Dan Nafsiologi Dalam Islam“ .‬‬
‫ﺍﻟﻌﺪﻳﺎﻥ‪:‬ﻣﺠﻠﺔ ﺩﺭﺍﺳﺔ ﻟﻴﻨﺘﺎﺱ ﻋﺠﻤﺎ‪ ،13‬ﻻ‪.302-285 :(2018) 2 .‬‬
‫‪.https://doi.org/10.24042/ajsla.v13i2.3844‬‬
‫ﺣﺴﻨﺔ‪،‬ﺃﻟﻔﺘﻮﻥ‪Dinamika Pergeseran Identitas Kramadangsa Menuju Identitas Manusia“ .‬‬
‫ﺗﺎﻧﺒﺎﺳﻴﺮﻱ )ﻛﺎﺟﻴﺎﻥ ﺗﺮﻫﺎﺩﺍﺏ ﺃﺟﺎﺭﺍﻥ ﻛﻲ ﺃﺟﻴﻨﺞ ﺳﻮﺭﻳﻮﻣﻨﺘﺎﺭﺍﻡ ﺗﻨﺘﺎﻧﺞ ﻣﺎﺳﻴﺎﺭﻛﺎﺕ ﺳﻮﺳﻴﺎﻝ ﺩﺍﻥ‬
‫ﻛﻴﺒﻮﺩﺍﻳﺎﻥ(‪".‬ﺑﻴﺠﻮﻥ‪ :‬ﺣﻀﺎﺭﺓ ﺍﻹﺳﻼﻡ ﻧﻮﺳﺎﻧﺘﺎﺭﺍ‪ ،6‬ﻻ‪/10.51925/inc.v6i02.53 .(2021) 2 .‬‬
‫‪.https://doi.org/https://doi.org‬‬
‫ﻫﺪﺍﻳﺔﺍﻟﻠﻪ‪ ،‬ﺷﺮﻳﻒ‪“ .‬ﺍﻹﺑﺴﺘﻤﻮﻟﻮﺟﻲ ﺑﻴﻤﻴﻜﻴﺮﺍﻥ ﺍﻟﺴﻴﺮ ﻣﺤﻤﺪ ﺇﻗﺒﺎﻝ”‪.‬ﻣﺠﻠﺔ ﻓﻠﺴﻄﻴﻦ‪ ،24‬ﻻ‪.‬‬
‫‪1 )2014(: 94-118. https://doi.org/doi.org/10.22146/jf.34761.‬‬
‫ﺍﻣﺎﻣﻮﺩﺓ‪،‬ﺍﻟﺰﺍﻣﻲ‪“ .‬ﺇﻧﺴﺎﻥ ﻛﺎﻣﻞ ﺩﻻﻡ ﻣﻨﻈﻮﺭ ﻣﺤﻤﺪ ﺇﻗﺒﺎﻝ ﺩﺍﻥ ﺭﻳﻠﻴﻔﺎﻧﺴﻴﻨﻴﺎ ﺑﺎﺟﻲ‬
‫ﺑﻨﺠﻴﻤﺒﺎﻧﺠﺎﻥﺳﻤﺒﺮ ﺩﺍﻳﺎ ﺇﻧﺴﺎﻧﻲ‪".‬ﺗﻴﺴﻴﺲ‪.2018 ،‬‬
‫ﺇﻗﺒﺎﻝ‪،‬ﻣﺤﻤﺪ‪.‬ﺑﻴﺴﺎﻥ ﺩﺍﺭﻱ ﺗﻴﻤﻮﺭ ﺗﺮﻳﺞ‪ .‬ﺃﻭﻟﻴﻪ ﻋﺒﺪ ﺍﻟﻬﺎﺩﻱ ﻭﻡ ﺩﺍﺭﻱ ﺑﺎﻳﺎﻡ ﻣﺴﻴﺮﻳﻖ‪.‬‬
‫ﺑﺎﻧﺪﻭﻧﺞ‪:‬ﺑﻮﺳﺘﺎﻛﺎ‪.1985 ،‬‬
‫— — — ‪ .‬ﺭﺍﻫﺎﺳﻴﺎ‪-‬ﺭﺍﻫﺎﺳﻴﺎ ﺑﺮﻳﺒﺎﺩﻱ‪ .‬ﺗﻴﺮﺝ‪ .‬ﺩﺍﺭﻱ "ﺃﺳﺮﺍﺭ ﺧﻮﺩﻱ" ﺃﻭﻟﻴﻪ ﺑﺎﻫﺮﻭﻡ ﺭﺍﻧﺠﻜﻮﺗﻲ‪ .‬ﺟﺎﻛﺮﺗﺎ‪:‬‬
‫ﺇﺳﻼﻡﺑﻮﺳﺘﺎﻛﺎ‪.1953 ،‬‬
‫— — — ‪ .Rekonstruksi Pemikiran Agama Dalam Islam .‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ .‬ﻳﻮﺟﻴﺎﻛﺎﺭﺗﺎ‪ :‬ﺟﺎﻻﺳﻮﺗﺮﺍ‪.2008 ،‬‬

‫— — — ‪ .‬ﺳﻴﺴﻲﺇﻧﺴﺎﻧﻲ ﺇﻗﺒﺎﻝ ﺗﺮﺝ‪ .‬ﺇﺣﺴﺎﻥ ﻋﻠﻲ ﻓﻮﺯﻱ ﺩﺍﻥ ﻧﻮﺭﻭﻝ ﺃﻭﺟﺴﺘﻴﻨﺎ‪ .‬ﺑﺎﻧﺪﻭﻧﺞ‪ :‬ﻣﻴﺰﺍﻥ‪.1992 ،‬‬
‫— — — ‪ .‬ﺳﻴﺴﻲﺇﻧﺴﺎﻧﻮﻱ ﺇﻗﺒﺎﻝ‪ ،‬ﺗﺮﺝ‪ .‬ﺇﺣﺴﺎﻥ ﻋﻠﻲ ﻓﻮﺯﻱ ﺩﺍﻥ ﻧﻮﺭﻭﻝ ﺃﻭﺟﺴﺘﻴﻨﺎ‪ .‬ﺑﺎﻧﺪﻭﻧﺞ‪ :‬ﻣﻴﺰﺍﻥ‪،‬‬
‫‪.1992‬‬
‫ﺇﺳﻤﻮﻧﺎﻧﺘﻮ‪،‬ﺃﻧﻄﻮﻥ‪" .‬ﺗﻴﻮﺭﻱ ﺟﻴﻮﺍ ﺍﺑﻦ ﺳﻴﻨﺎ ﺩﺍﻥ ﺭﻳﻠﻴﻔﺎﻧﺴﻴﻨﻴﺎ ﺑﺎﺟﻲ ﺑﻨﺪﻳﺪﻳﻜﺎﻥ ﺍﻹﺳﻼﻡ‪".‬ﺍﺩﺭﺍﻙ‪,2‬‬
‫ﻻ‪.96-186 :(2019) 1.‬‬
‫ﻛﻤﺎﻝﻭﻓﻴﺼﻞ ﻭﺯﻟﻔﺎ ﺇﻧﺪﺭﺍ ﻭﺍﻫﻴﻮﻧﻴﻨﻐﺮﻭﻡ‪“ .‬ﺃﻛﺘﻮﺍﻟﻴﺴﺎﺳﻲ ﺃﺟﺎﺭﺍﻥ ﻛﻲ ﺃﺟﻴﻨﺞ‬
‫ﺳﻮﺭﻳﻮﻣﻨﺘﺎﺭﺍﻡﺳﻴﺒﺎﻏﺎﻱ ﺃﺳﺎﺱ ﺑﻨﺪﻳﺪﻳﻜﺎﻥ ﻛﺎﺭﺍﻛﺘﺮ‪.‬ﺑﺎﻧﻜﺎﺭ‪ ،1‬ﻻ‪/view/189/154 .20-10 :(2017) 2 .‬‬
‫‪.https://ejournal.unugha.ac.id/index.php/pancar/article‬‬
‫ﺧﺴﻴﻢ‪،‬ﻣﺤﻤﺪ ﻧﻮﺭ‪“ .‬ﻛﻮﻧﺴﻴﺐ ﻛﻴﺒﺎﻫﺎﺟﻴﺎﻥ ﻛﻲ ﺃﺟﻴﻨﺞ ﺳﻮﺭﻳﻮﻣﻨﺘﺎﺭﺍﻡ ﺩﺍﻥ ﺭﻳﻠﻴﻔﺎﻧﺴﻴﻨﻴﺎ‬
‫ﻣﻊ‪ Dengan Kehidupan‬ﺍﻟﺤﺪﻳﺜﺔ‪ .‬ﺟﺎﻣﻌﺔ ﺳﻨﻦ ﻛﺎﻟﻴﺠﺎﻏﺎ‪-V_DAFTAR-PUSTAKA.pdf .2016 ،‬‬
‫‪.http://digilib.uinsuka.ac.id/id/eprint/24219/1/10510058_BAB-I_IV-atau‬‬
‫ﻛﻮﺳﺪﺍﻧﻲ‪“.‬ﻛﻮﻧﺴﻴﺐ ﺇﻧﺴﺎﻥ ﺍﻟﻜﺎﻣﻞ ﻣﺤﻤﺪ ﺇﻗﺒﺎﻝ ﺩﺍﻥ ﺇﻣﺒﻠﻴﻜﺎﺳﻴﻨﻴﺎ ﺗﺮﻫﺎﺩﺍﺏ ﺑﻨﺪﻳﻜﺎﻥ‬
‫ﺩﻳﻦﺍﻻﺳﻼﻡ‪ UIN ".‬ﺳﻠﻄﺎﻥ ﺳﻴﺎﺭﻳﻒ ﻗﺎﺳﻢ ﺭﻳﺎﻭ‪1153/1/2011_201186.pdf .2009 ،‬‬
‫‪.http://repository.uinsuska.ac.id/‬‬

‫ﻟﺪﻳﻦﺍﻟﻠﻪ‪ ،‬ﻣﺼﻄﻔﻰ ﺍﻻﻧﺸﻮﺭﻱ‪.‬ﻣﺤﻤﺪ ‪Agama Dan Aktualisasi Diri Perspektif Filsafat‬‬

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 ‫ﺍﻹﺻﻼﺡ‪:‬ﻣﺠﻠﺔ ﺍﻷﺩﺏ ﻭﺍﻟﺘﺎﺭﻳﺦ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺍﻟﻤﺠﻠﺪ‪ ،3 .‬ﺍﻟﻌﺪﺩ ‪ ،2‬ﺩﻳﺴﻤﺒﺮ ‪ :2022‬ﺹ‪149-127 .‬‬

‫ﺇﻗﺒﺎﻝ‪ .‬ﻳﻮﺟﻴﺎﻛﺮﺗﺎ‪.Badan penerbitan Filsafat UGM، 2005 :‬‬

‫ﻟﻮﺑﻴﺲ‪،‬ﺩﻳﻨﻲ ﻛﻮﺳﻮﻣﺎﻧﺪﺍﺭﻱ‪“ .‬ﺣﻘﻴﻘﺔ ﻣﺎﻧﻮﺳﻴﺎ ﻣﻨﻮﺭﻭﺕ ﻣﺤﻤﺪ ﺇﻗﺒﺎﻝ ﺩﺍﻥ ﺧﻠﻴﻞ‬
‫ﺟﺒﺮﺍﻥ‪".‬ﺍﻟﺤﻜﻤﺔ‪ :‬ﻣﺠﻠﺔ ﺍﻟﺜﻴﻮﺻﻮﻓﻲ ﺩﺍﻥ ﺑﻴﺮﺍﺩﺍﺑﺎﻥ ﺍﻹﺳﻼﻡ‪ ،4‬ﻻ‪.21-112 :(2022) 1 .‬‬
‫‪.https://doi.org/http://dx.doi.org/10.51900/alhikmah.v4i1.12535‬‬
‫ﻣﺒﺎﺭﻙ‪،‬ﺃﺣﻤﺪ‪ .Solusi Krisis Keruhanian Manusia Modern JIwa Dalam Al Qur'an.‬ﺍﻷﻭﻝ‬
‫ﺇﺩ‪.‬ﺟﺎﻛﺮﺗﺎ‪ :‬ﺑﺎﺭﺍﻣﺎﺩﻳﻨﺎ‪.2000 ،‬‬
‫ﻣﻨﻴﺮﻭﻩ‪،‬ﻋﻠﻴﻤﻮﻥ‪" .‬ﻛﻮﺭﻭﻩ ﺑﺎﻣﻮﻣﻮﻧﺞ ﻛﻲ ﺃﺟﻴﻨﺞ ﺳﻮﺭﻳﻮﻣﻨﺘﺎﺭﺍﻡ‪ :‬ﺍﻟﻤﺒﺎﺩﺉ ﺍﻷﺧﻼﻗﻴﺔ‬
‫‪Untuk Mengoptimalkan Pendidikan Empati Pada Anak.‬ﻓﻲ ‪ :AnCoMS‬ﺍﻟﻤﺆﺗﻤﺮ ﺍﻟﺴﻨﻮﻱ‬
‫ﻟﻌﻠﻤﺎءﺍﻟﻤﺴﻠﻤﻴﻦ ‪/Guru.Bolos.Mengajar.Siswa.IAI Tarbiyatut Tholabah Lamongan -‬‬
‫‪، 2018. https://regional.kompas.com/read/2012/10/20/09180742‬‬
‫ﻧﺎﺳﻮﺗﻴﻮﻥ‪،‬ﻫﺎﺭﻭﻥ‪.‬ﺑﻴﻤﺒﺎﻫﺎﺭﻭﺍﻥ ﺩﻻﻡ ﺇﺳﻼﻡ ﺳﻴﺠﺎﺭﻩ ﺑﻴﻤﻴﻜﻴﺮﺍﻥ ﺩﺍﻥ ﺟﻴﺮﺍﻛﺎﻥ‪ .‬ﺟﺎﻛﺮﺗﺎ‪ :‬ﺑﻮﻻﻥ‬
‫ﺑﻴﻨﺘﺎﻧﺞ‪.1990،‬‬
‫ﻧﻴﻜﻤﺎﺗﻮﺭﻭﻣﺎ‪".‬ﻛﻮﻧﺴﻴﺐ ﻣﺎﻧﻮﺳﻴﺎ ﻛﻲ ﺃﺟﻴﻨﺞ ﺳﻮﺭﻳﻤﻴﻨﺘﺎﺭﺍﻡ‪ ".‬ﺟﺎﻣﻌﺔ ﺇﻥ ﻭﺍﻟﻴﺴﻮﻧﻐﻮ‪.2016 ،‬‬
‫ﻧﻮﺭﻣﺎﻟﻴﺔ‪،‬ﻳﺎﻳﺎ‪"" .‬ﺣﻜﺎﻳﺔ ﻣﺎﻧﻮﺳﻴﺔ ﻣﻨﻮﺭﻭﺕ ﻣﺤﻤﺪ ﺇﻗﺒﺎﻝ"‪".‬ﻣﺠﺎﻟﺔ ﻋﻠﻤﻮ‬
‫‪ ،21Pengetahuan Dan Pemikiran Keagamaan Tajdid‬ﻻ‪.99-88 :(2019) 1 .‬‬
‫ﺭﺍﺩﻳﺘﻴﺎ‪،‬ﺇﻳﺴﻮﺍﺭﺍ ﻥ‪“ .‬ﻛﻲ ﺃﺟﻴﻨﺞ ﺳﻮﺭﻳﻮﻣﻨﺘﺎﺭﺍﻡ‪ :‬ﺃﻧﺎﻙ ﺭﺍﺟﺎ ﻳﺎﻧﺞ ﻣﻴﻤﻴﻠﻴﻪ ﺟﺎﺩﻱ ﺭﺍﻛﻴﺎﺕ‬
‫ﺟﻴﻼﺗﺎ‪/ki-ageng-suryomentaram-anak-raja-yang-memilihjadi-rakyat-jelata-cF81 ".‬‬
‫‪.tirto.id، 2019. https://tirto.id‬‬
‫ﺍﻟﺮﺣﻤﻦ‪،‬ﺃﻛﺎﻣﻮ‪Pemikiran Humanisme Islam Jawa Ki Ageng Suryomentaram Dalam“ .‬‬
‫ﺑﻮﻛﻮﻛﻮﺭﻭﻩ ﺟﻴﻮﺍ‪ ".‬ﺇﻳﺎﻥ ﺳﻮﺭﺍﻛﺎﺭﺗﺎ‪.2016 ،‬‬
‫ﺻﺎﻟﺢ‪،‬ﺍﺳﻤﺎﻋﻴﻞ‪" .‬ﻣﻨﻈﻮﺭ ﻛﻴﺒﺎﺩﻳﺎﻥ ﺩﻳﺮﻱ ﻣﺤﻤﺪ ﺇﻗﺒﺎﻝ‪ UIN ".‬ﺳﻮﻧﺎﻥ ﻛﺎﻟﻴﺠﺎﻏﺎ‪.2020 ،‬‬
‫‪http://mpoc.org.my/malaysian-palm-oil-industry/.‬‬
‫ﺳﺎﺭﻭﻳﻮﻧﻮ‪،‬ﺭﺍﺗﻴﻪ‪.‬ﻛﻲ ﺃﺟﻴﻨﺞ ﺳﻮﺭﻳﻤﻴﻨﺘﺎﺭﺍﻡ‪ :‬ﻏﻨﻰ ﺃﻓﻼﻃﻮﻥ ﺩﺍﺭﻱ ﺟﺎﻭﺍ‪ .‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﻟﻰ‪ .‬ﻳﻮﺟﻴﺎﻛﺎﺭﺗﺎ‪:‬‬
‫ﺳﻴﻤﻴﺮﻻﻧﺞﻟﻠﻨﺸﺮ‪.2017 ،‬‬
‫ﺳﺮﻱﻭﻳﻨﺘﺎﻻ‪ ،‬ﺃﺣﻤﺪ‪.‬ﻣﻮﺳﻮﻋﺔ ﻛﻴﺮﻳﻔﺎﻥ ﺟﺎﻭﺍ‪ .‬ﻳﻮﺟﻴﺎﻛﺮﺗﺎ‪ :‬ﺃﺭﺍﺳﻜﺎ‪ .2014 ،‬ﺳﻮﺩﺍﺭﺳﻮﻧﻮ‪.‬‬
‫ﻓﻠﺼﺎﻓﺎﺕﺍﻹﺳﻼﻡ‪ .‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ .‬ﺟﺎﻛﺮﺗﺎ‪ :‬ﺭﻳﻨﻴﻜﺎ ﺳﻴﺒﺘﺎ‪.2010 ،‬‬
‫ﺳﻮﻧﺎﺭﺩﻱﺇﺗﺶ ﺇﺱ‪ ،‬ﻛﻲ‪" .‬ﺑﻴﺮﺩﻳﺮﻳﻨﻴﺎ ﺑﻴﺮﺟﻮﺭﻭﺍﻥ ﺗﺎﻣﺎﻥ ﺳﻴﺴﻮﺍ‪ ".‬ﺗﺎﻣﺎﻧﺴﻴﺴﻮﺍ ﺑﻮﺳﺎﺕ‪.2020 ،‬‬
‫‪http://tamansiswapusat.com/sejarah.html.‬‬

‫ﺳﻮﺭﻳﻮﻣﻨﺘﺎﺭﺍﻡ‪،‬ﻏﺮﺍﻧﻐﺴﺎﻧﻎ‪.‬ﻛﻮﺭﻭﻩ ﺟﻴﻮﺍ‪ .‬ﺟﺎﻛﺮﺗﺎ‪ :‬ﺍﻟﺴﻴﺮﺓ ﺍﻟﺬﺍﺗﻴﺔ ﺣﺎﺟﻲ ﻣﺎﺳﺎﺟﻮﻧﺞ‪.1989 ،‬‬

‫— — — ‪ .‬ﻛﻮﺭﻭﻩﺟﻴﻮﺍ ‪ .2‬ﺟﺎﻛﺮﺗﺎ‪ :‬ﺍﻟﺴﻴﺮﺓ ﺍﻟﺬﺍﺗﻴﺔ ﺣﺎﺟﻲ ﻣﺎﺳﺎﺟﻮﻧﺞ‪.1993 ،‬‬
‫ﺳﻴﺎﺭﻳﻒ‪،‬ﻡ‪.‬ﻡ‪.‬ﺇﻗﺒﺎﻝ ﺗﻨﺘﺎﻧﺞ ﺗﻮﻫﺎﻥ ﺩﺍﻥ ﻛﻴﻨﺪﺍﻫﺎﻥ ﺗﺮﻳﺞ‪ .‬ﻳﻮﺳﻒ ﺟﻤﻴﻞ‪ .‬ﺑﺎﻧﺪﻭﻧﺞ‪ :‬ﻣﻴﺰﺍﻥ‪.1994 ،‬‬
‫ﻭﻳﺪﻳﺎﺭﻳﻨﻲ‪،‬ﻧﻴﻼﻡ‪" .‬ﻛﻮﺭﻭﻩ ﺟﻴﻮﺍ ﺳﻮﺭﻳﻮﻣﻨﺘﺎﺭﺍﻡ‪ :‬ﻛﻮﻧﺴﻴﺐ ﺇﻳﻤﻴﻚ ﺃﺗﺎﻭ ﺇﻳﺘﻴﻚ؟"ﺑﻮﻟﻴﺘﻴﻦ‬
‫ﻋﻠﻢﺍﻟﻨﻔﺲ‪ ،16‬ﻻ‪) 1 .‬ﺍﻟﺜﺎﻧﻲ(‪.https://doi.org/10.22146/bpsi.7496 .57-46 :‬‬

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