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Dawah01148 دليل الإمام الخطيب والواعظ
Dawah01148 دليل الإمام الخطيب والواعظ
ﺩﻟـﻴـﻞ
ﺍﻹﻣﺎﻡ ﻭﺍﻟﺨﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ
1427هـ2006/م
2 ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ
ﺍﳌﻤﻠﻜﺔ ﺍﳌﻐﺮﺑﻴﺔ
ﻭﺯﺍﺭﺓ ﺍﻷﻭﻗﺎﻑ ﻭﺍﻟﺸﺆﻭﻥ ﺍﻹﺳﻼﻣﻴﺔ
ﺩﻟـﻴـﻞ
1427هـ2006/م
3 ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ
ﻫــﺫﺍ ﺍﻟــﺩﻟــﻴــل
ﻭﺿﻊ ﻋﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ ﺗﺂﻟﻴﻒ ﰲ ﺃﺩﺏ ﺍﻟﻌﻠﻤﺎﺀ ،ﻭﺃﺩﺏ ﺃﺋﻤﺔ ﺍﳌﺴﺎﺟﺪ
ﻭﺧﻄﺒﺎﺋﻬﺎ ،ﻭﺃﺩﺏ ﺍﳌﻔﺘﲔ ﻭﺍﳌﺴﺘﻔﺘﲔ ،ﻭﺃﺩﺏ ﺍﻟﻘﻀﺎﺓ ﻭﺍﳊﻜﺎﻡ ﻭﺃﻫﻞ ﺍﳊﺴﺒﺔ؛
ﺗﺂﻟﻴﻒ ﺗﺮﺷﺪ ﻭﺗﻘﻴﺪ ﻭﺗﺒﲔ ﺃﺻﻮﻝ ﺗﻠﻚ ﺍﻟﺘﻮﺟﻴﻬﺎﺕ ﰲ ﺍﻟﻮﺣﻲ ﻭﰲ ﺍﳍﺪﻱ
ﺍﻟﻨﺒﻮﻱ ﻭﺣﻜﻤﺔ ﺍﳊﻜﻤﺎﺀ؛ ﺗﺂﻟﻴﻒ ﺗﻨﺒﻪ ﺇﱃ ﺧﻄﻮﺭﺓ ﻫﺬﻩ ﺍﻟﻮﻇﺎﺋﻒ ،ﻭﻋﻈﻤﺔ
ﺍﻟﻨﻔﻊ ﺍﳌﺮﺟﻮ ﻣﻨﻬﺎ ﺇﺫﺍ ﺃﺩﺍﻫﺎ ﺍﻟﻘﻴﻤﻮﻥ ﻋﻠﻴﻬﺎ ﺣﻖ ﺃﺩﺍﺋﻬﺎ.
ﻓﻔﻲ ﺛﻨﺎﻳﺎ ﻣﻮﺍﺩ ﻫﺬﺍ ﺍﻟﺪﻟﻴﻞ ﻋﻨﺎﺻﺮ ﻣﻦ ﺫﻟﻚ ﺍﻷﺩﺏ ،ﰲ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻹﻣﺎﻡ
ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ ﲟﺴﺎﺟﺪ ﺍﳌﻤﻠﻜﺔ ﺍﳌﻐﺮﺑﻴﺔ ،ﻋﻨﺎﺻﺮ ﺗﺬﻛﲑ ﲟﺎ ﻫﻮ ﻣﺆﺻﻞ ﰲ
ﺍﻟﺪﻳﻦ ﻭﻣﺎ ﺟﺮﻯ ﻋﻠﻴﻪ ﻋﻤﻞ ﺃﺳﻼﻑ ﺍﳌﻐﺎﺭﺑﺔ ﺍﻟﺬﻳﻦ ﻭﻓﻮﺍ ﳍﺬﺍ ﺍﻟﺪﻳﻦ ﻭﺧﱪﻭﺍ
ﺟﻮﺍﻧﺐ ﻣﻘﺎﺻﺪﻩ ﻭﻣﺼﺎﳊﻪ ﰲ ﺑﻴﺌﺔ ﺑﻠﺪ ﺃﺳﻬﻢ ﰲ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﻐﲏ ﻟﻸﻣﺔ
ﺍﻹﺳﻼﻣﻴﺔ ،ﻓﻮﺟﺐ ﺃﻥ ﻳﻌﺮﻑ ﺇﺳﻬﺎﻣﻪ ﻭﳛﻔﻆ ﻟﻪ.
ﻭﻗﺪ ﺩﻋﺖ ﺍﻟﻀﺮﻭﺭﺓ ﰲ ﻫﺬﺍ ﺍﻟﻌﺼﺮ ﺇﱃ ﺍﻻﻧﺘﻘﺎﻝ ﺬﻩ ﺍﻷﺧﻼﻕ ﺍﳌﻮﺭﻭﺛﺔ
ﻣﻦ ﺻﻴﻐﺔ ﺍﻻﻗﺘﺮﺍﺡ ﺍﻹﺭﺷﺎﺩﻱ ﺇﱃ ﺻﻴﻐﺔ ﺍﻟﺘﻘﻨﲔ ﺍﻟﺘﻌﺎﻗﺪﻱ ،ﻋﻤﻞ ﲢﻴﲔ ﻳﻘﻮﻱ
ﺟﺎﻧﺐ ﺍﻷﺋﻤﺔ ﻭﺍﳋﻄﺒﺎﺀ ﻭﺍﻟﻮﻋﺎﻅ ،ﻭﳛﻤﻲ ﺍﳌﺴﺎﺟﺪ ﻣﻦ ﺍﻟﺘﺸﻮﻳﺶ ﺍﻟﺬﻱ ﻳﻨﺎﰲ
ﺍﻟﻄﻤﺄﻧﻴﻨﺔ ﺍﻟﱵ ﻳﺘﻄﻠﺒﻬﺎ ﻋﺎﻣﺔ ﺍﻟﻨﺎﺱ.
ﻓﺎﻷﺋﻤﺔ ﻭﺍﳋﻄﺒﺎﺀ ﻭﺍﻟﻮﻋﺎﻅ ﺃﻫﻞ ﻭﻓﺎﺀ ﻭﺻﻔﺎﺀ ﰲ ﻫﺬﻩ ﺍﻷﻣﺔ ﺍﳌﻐﺮﺑﻴﺔ،
ﻭﺍﻟﺸﻜﺮ ﷲ ﻋﻠﻰ ﺫﻟﻚ ،ﻭﻫﻢ ﺃﻫﻞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻌﻈﻤﻰ ،ﺍﻟﺘﺮﺑﻴﺔ ﻋﻠﻰ ﺍﻟﻮﺣﺪﺓ
ﻭﺍﻟﻮﺳﻊ ﺍﻟﻔﻜﺮﻱ ﻭﺍﻷﺧﻮﺓ ﺍﻹﳝﺎﻧﻴﺔ ﻭﺍﳊﺲ ﺍﻟﺴﻴﺎﺳﻲ ﺍﳌﻨﻄﻠﻖ ﻣﻦ ﺍﻷﺧﻼﻕ
ﺍﻟﺜﻮﺍﺑﺖ ﰲ ﺍﻟﺪﻳﻦ.
ﻓﻌﺴﻰ ﺃﻥ ﻳﻌﻢ ﺍﻟﻨﻔﻊ ﺬﺍ ﺍﻟﺪﻟﻴﻞ ﻭﺗﺘﻘﻮﻯ ﺑﺘﺬﻛﲑﺍﺗﻪ ﻭﺇﺷﺎﺭﺍﺗﻪ ﳘﺔ ﺍﻷﺋﻤﺔ
ﻭﺍﳋﻄﺒﺎﺀ ﻭﺍﻟﻮﻋﺎﻅ ،ﻭﻫﻢ ﳚﺘﻬﺪﻭﻥ ﰲ ﻣﻬﻤﺘﻬﻢ ﺍﻟﻨﺒﻴﻠﺔ.
ﺃﲪﺪ ﺍﻟﺘﻮﻓﻴﻖ
ﻭﺯﻳﺮ ﺍﻷﻭﻗﺎﻑ ﻭﺍﻟﺸﺌﻮﻥ ﺍﻹﺳﻼﻣﻴﺔ
8 ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ
ﺗـﻘـﺪﻳـﻢ
ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺍﻷﲤﺎﻥ ﺍﻷﻛﻤﻼﻥ ﻋﻠﻰ ﺳﻴﺪ
ﺍﳌﺮﺳﻠﲔ ،ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﺍﻟﻨﱯ ﺍﻷﻣﲔ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺃﲨﻌﲔ.
ﺃﻣﺎ ﺑﻌﺪ،
ﻓﻴﺴﻌﺪ ﻭﺯﺍﺭﺓ ﺍﻷﻭﻗﺎﻑ ﻭﺍﻟﺸﺆﻭﻥ ﺍﻹﺳﻼﻣﻴﺔ ﺃﻥ ﺗﺼﺪﺭ »ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ
ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ«؛ ﺇﺳﻬﺎﻣﺎ ﻣﻨﻬﺎ ﰲ ﺗﺮﺷﻴﺪ ﺍﻟﻌﻤﻞ ﺍﻟﺪﻳﲏ ﺑﺎﳌﻤﻠﻜﺔ
ﺍﳌﻐﺮﺑﻴﺔ ﺣﺮﺳﻬﺎ ﺍﷲ.
ﻭﻫﺬﺍ "ﺍﻟﺪﻟﻴﻞ" ﻳﺘﻀﻤﻦ ﻋﺮﻭﺿﺎ ﺗﺄﺻﻴﻠﻴﺔ ﻭﻗﻮﺍﻋﺪ ﻋﻤﻠﻴﺔ؛ ﺗﺘﻌﻠﻖ ﺑﻮﻇﻴﻔﺔ
ﺍﻹﻣﺎﻣﺔ ﻭﺍﳋﻄﺎﺑﺔ ﻭﺍﻟﻮﻋﻆ ﺷﻜﻼ ﻭﻣﻀﻤﻮﻧﺎ؛
ﺾ ﻣﻮﺍﺩﻩ
ﺾ ﻣﺎﺩﺗﻪ ﻋﺪ ﺩ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ؛ ﺑﻴﻨﻤﺎ ﻛﹶﺘﺒﺖ ﺑﻌ
ﻭﻗﺪ ﻛﹶﺘﺐ ﺑﻌ
ﺍﻷﺧﺮﻯ ﻭﺯﺍﺭ ﹸﺓ ﺍﻷﻭﻗﺎﻑ ﻭﺍﻟﺸﺆﻭﻥ ﺍﻹﺳﻼﻣﻴﺔ؛
ﰒ ﺭﺍﺟﻌﻪ ﺍﻠﺲ ﺍﻟﻌﻠﻤﻲ ﺍﻷﻋﻠﻰ ﻭﺻﺎﺩﻕ ﻋﻠﻴﻪ ؛
ﻭﻫﻮ ﻳﻬﺪﻑ ﺇﱃ:
• ﺻﻴﺎﻧﺔ ﻭﻇﺎﺋﻒ ﺍﳌﺴﺎﺟﺪ ﻭﺣﺮﻣﺘﻬﺎ ؛
• ﺿﻤﺎﻥ ﺍﻟﻄﻤﺄﻧﻴﻨﺔ ﺍﻟﻼﺯﻣﺔ ﻟﻠﻤﺼﻠﲔ ﻭﺭﻭﺍﺩ ﺍﳌﺴﺠﺪ؛
• ﺇﺭﺷﺎﺩ ﺍﻷﺋﻤﺔ ﻭﺍﳋﻄﺒﺎﺀ ﻭﺍﻟﻮﻋﺎﻅ ﺇﱃ ﻗﻮﺍﻋﺪ ﺟﺎﻣﻌﺔ ﻭﻣﻮ ﺣﺪﺓ ﻳﺘﺤﻘﻖ
ﺎ ﺍﳍﺪﻓﺎﻥ ﺍﻟﺴﺎﺑﻘﺎﻥ؛
9 ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ
• ﺗﻌﻤﻴﻖ ﺍﻟﺘﻮﺍﺻﻞ ﺑﲔ ﻭﺯﺍﺭﺓ ﺍﻷﻭﻗﺎﻑ ﻭﺍﻟﺸﺆﻭﻥ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺑﲔ ﺍﻷﺋﻤﺔ
ﻭﺍﳋﻄﺒﺎﺀ ﻭﺍﻟﻮﻋﺎﻅ ﻭﺍﳌﺮﺷﺪﻳﻦ ،ﻭﺳﺎﺋﺮ ﺍﻟﻘﻴﻤﲔ ﺍﻟﺪﻳﻨﻴﲔ ،ﲟﺎ ﳜﺪﻡ
ﺍﳌﺼﻠﺤﺔ ﺍﻟﻌﻠﻴﺎ ﻟﻸﻣﺔ.
• ﻭﺍﳍﺪﻑ ﻣﻦ ﻛﻞ ﻣﺎ ﹸﺫﻛِﺮ ﲪﺎﻳ ﹸﺔ ﺍﻟﻮﺣﺪﺓ ﺍﻟﻌﻘﺪﻳﺔ ﻭﺍﳌﺬﻫﺒﻴﺔ ﻭﺍﻟﺴﻠﻮﻛﻴﺔ
ﺍﻟﺪﻳﻨﻴﺔ ﻟﻠﻤﻠﻜﺔ ﺍﳌﻐﺮﺑﻴﺔ.
ﺃﻣﺎ ﻣﻮﺟﺒﺎﺕ ﻭﺿﻊ ﻫﺬﺍ ﺍﻟﺪﻟﻴﻞ ﻓﻨﺠﻤﻠﻬﺎ ﻓﻴﻤﺎ ﻳﻠﻲ:
• ﺿﺮﻭﺭﺓ ﻭﺿﻊ ﻣﺮﺟﻊ ﺑﲔ ﺃﻳﺪﻱ ﺍﻷﺋﻤﺔ ﻭﺍﻟﻘﻴﻤﲔ ﺍﻟﺪﻳﻨﻴﲔ ،ﻳﺬﻛﺮ
ﺑﺎﻟﺜﻮﺍﺑﺖ ﺍﳌﻐﺮﺑﻴﺔ ﰲ ﺍﻟﺸﺄﻥ ﺍﻟﺪﻳﲏ ،ﻭﻳﻮﺣﺪ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ ﰲ ﺟﺰﺋﻴﺎﺎ،
ﻭﻳﺴﺎﻋﺪ ﻋﻠﻰ ﺍﻻﻟﺘﺰﺍﻡ ﺎ؛
• ﺗﻄﻮﻳﺮ ﻭﻇﻴﻔﺔ ﺍﻹﻣﺎﻣﺔ ﻭﺍﳋﻄﺎﺑﺔ ﻭﺍﻟﻮﻋﻆ ﺑﺎﳌﻤﻠﻜﺔ ﺍﳌﻐﺮﺑﻴﺔ ﺷﻜﻼ
ﻭﻣﻀﻤﻮﻧﺎ؛
• ﺗﺸﺠﻴﻊ ﺍﻟﻘﻴﻤﲔ ﺍﻟﺪﻳﻨﻴﲔ ﻋﻠﻰ ﺗﻌﻤﻴﻖ ﻣﻌﺎﺭﻓﻬﻢ ﻭﺇﺗﻘﺎﻥ ﺃﺩﺍﺋﻬﻢ ؛
• ﺗﻌﻤﻴﻖ ﻓﻬﻢ ﻃﺒﻴﻌﺔ ﺍﻟﻮﻇﺎﺋﻒ ﺍﻟﺸﺮﻋﻴﺔ ﺑﺎﳌﻤﻠﻜﺔ ﺍﳌﻐﺮﺑﻴﺔ ،ﻣﻦ ﺣﻴﺚ ﻫﻲ
ﻧﻴﺎﺑﺔ ﻋﻦ ﺍﻷﻣﺔ ﺑﻜﻞ ﻣﻜﻮﻧﺎﺎ ،ﻭﺃﻣﺎﻧﺔ ﻣﺘﻠﻘﺎﺓ ﻋﻦ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ؛
• ﺗﻌﻤﻴﻖ ﺍﻟﺸﻌﻮﺭ ﲜﺴﺎﻣﺔ ﻣﺴﺆﻭﻟﻴﺔ ﻫﺬﻩ ﺍﻟﻮﻇﺎﺋﻒ ﺩﻳﻨﺎ ﻭ ﺩﻧﻴﺎ؛
• ﺗﻮﺣﻴﺪ ﺍﻟﺘﺼﻮﺭﺍﺕ ﰲ ﳎﺎﻝ ﺍﻟﻮﻋﻆ ﻭﺍﻹﺭﺷﺎﺩ ﻋﻠﻰ ﻣﻨﻬﺠﻴﺔ ﻭﺍﺣﺪﺓ؛
• ﺍﻹﺳﻬﺎﻡ ﰲ ﺍﻟﺘﺄﻃﲑ ﺍﳌﻨﻬﺠﻲ ﻟﻼﺋﻤﺔ ﻭﻟﻠﺨﻄﺒﺎﺀ ﻭﺍﻟﻮﻋﺎﻅ ،ﻭﺣﺜﻬﻢ ﻋﻠﻰ
ﺍﻟﺘﻜﻮﻳﻦ ﺍﻟﺬﺍﰐ ﺍﳌﺴﺘﻤﺮ ،ﻭﻋﻠﻰ ﻣﺘﺎﺑﻌﺔ ﺍﳌﺴﺘﺠﺪﺍﺕ ﺍﻟﻌﻠﻤﻴﺔ ﰲ ﺇﻃﺎﺭ
ﺍﻟﺜﻮﺍﺑﺖ ﺍﳌﻐﺮﺑﻴﺔ ؛
• ﺗﺴﻬﻴﻞ ﺍﻟﻌﻤﻞ ﺑﺎﳌﺬﻫﺐ ﺍﳌﺎﻟﻜﻲ ﺑﻌﺮﺽ ﻣﻨﻬﺠﻴﺘﻪ ﺍﻟﻌﺎﻣﺔ ﻋﺮﺿﺎ ﻣﺒﺴﻄﺎ،
ﻣﻊ ﺑﻴﺎﻥ ﺧﻠﻔﻴﺘﻪ ﺍﻟﻔﻜﺮﻳﺔ ﻭﺍﻟﺜﻘﺎﻓﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ.
10 ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ
ﻣـﺪﺧـﻞ
ﺍﻟﺪﻟﻴﻞ
ﻭﺣﻔﻆ ﺍﻟﺨﺼﻮﺻﻴﺔ ﺍﻟﻤﻐﺮﺑﻴﺔ ﻓﻲ ﺍﻟﺸﺄﻥ ﺍﻟﺪﻳﻨﻲ
12 ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ
ﺍﻟـﺪﻟـﻴـﻞ
ﻭﺣﻔﻆ ﺍﳋﺼﻮﺻﻴﺔ ﺍﳌﻐﺮﺑﻴﺔ ﰲ ﺍﻟﺸﺄﻥ ﺍﻟﺪﻳﲏ
ﺑﺎﺩﺭﺕ ﻭﺯﺍﺭﺓ ﺍﻷﻭﻗﺎﻑ ﻭﺍﻟﺸﺆﻭﻥ ﺍﻹﺳﻼﻣﻴﺔ ﺇﱃ ﻭﺿﻊ ﻫﺬﺍ ﺍﻟﺪﻟﻴﻞ
ﺍﳌﻨﻬﺠﻲ ﻟﻴﻜﻮﻥ ﺭﻫﻦ ﺇﺷﺎﺭﺓ ﻛﻞ ﺍﻟﻔﺎﻋﻠﲔ ﰲ ﺍﺎﻝ ﺍﻟﺪﻳﲏ ﺑﺎﳌﻐﺮﺏ،
ﻭﺫﻟﻚ ﻟﺘﺤﻘﻴﻖ ﺍﻧﺴﺠﺎﻡ ﻛﻠﻲ ،ﻭﺗﻔﺎﻋﻞ ﺍﻧﺪﻣﺎﺟﻲ ،ﰲ ﳎﺎﻝ ﺍﻹﻣﺎﻣﺔ
ﻭﺍﳋﻄﺎﺑﺔ ﻭﺍﻟﻮﻋﻆ ﻭﺍﻹﺭﺷﺎﺩ ؛ ﺧﺪﻣ ﹰﺔ ﻟﻠﻤﻘﺎﺻﺪ ﺍﻟﺪﻳﻨﻴﺔ ،ﻭﺍﳌﺼﻠﺤﺔ ﺍﻟﻮﻃﻨﻴﺔ
ﺍﻟﻌﻠﻴﺎ ﻟﻸﻣﺔ.
ﻭﻻ ﻳﺘﻢ ﺫﻟﻚ ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺪﻟﻴﻞ ﳛﻘﻖ ﺍﳋﺼﻮﺻﻴﺔ ﺍﳌﻐﺮﺑﻴﺔ ﰲ
ﺍﻟﺸﺄﻥ ﺍﻟﺪﻳﲏ ،ﻭﻳ ﻤﻜﱢ ﻦ ﺍﻷﺋﻤﺔ ﻭﺍﳋﻄﺒﺎﺀ ﻭﺍﻟﻮﻋﺎﻅ ﻭﺍﳌﺮﺷﺪﻳﻦ ﺍﻟﺪﻳﻨﻴﲔ ﻣﻦ
ﺍﻻﻧﺪﻣﺎﺝ ﰲ ﺗﻠﻚ ﺍﳋﺼﻮﺻﻴﺔ ،ﻭﻳﺴﻬﻞ ﻋﻠﻴﻬﻢ ﺇﻣﻜﺎﻧﻴﺔ ﺗ ﻤﺜﱡ ِﻞ ﻋﻨﺎﺻﺮﻫﺎ
ﻭﺃﻫﺪﺍﻓﻬﺎ ﺑﺼﻮﺭﺓ ﻋﻤﻠﻴﺔ.
ﻭﻳﺘﺤﻘﻖ ﺫﻟﻚ ﲟﺮﺍﻋﺎﺓ ﺍﻟﻀﻮﺍﺑﻂ ﺍﳌﻨﻬﺠﻴﺔ ﺍﻷﺭﺑﻌﺔ ﺍﻵﺗﻴﺔ:
• ﺍﻟﻀﺎﺑﻂ ﺍﳌﻨﻬﺠﻲ ﺍﻷﻭﻝ:
ﺍﻟﻌﻘﻴﺪﺓ ﺍﻷﺷﻌﺮﻳﺔ
• ﺍﻟﻀﺎﺑﻂ ﺍﳌﻨﻬﺠﻲ ﺍﻟﺜﺎﱐ:
ﺍﳌﺬﻫﺐ ﺍﳌﺎﻟﻜﻲ ،ﺛﻘﺎﻓﺔ ﺍﺟﺘﻤﺎﻋﻴﺔ ﻭﻧﻔﺴﻴﺔ.
• ﺍﻟﻀﺎﺑﻂ ﺍﳌﻨﻬﺠﻲ ﺍﻟﺜﺎﻟﺚ:
ﺍﻟﺘﺼﻮﻑ ،ﺗﺮﺑﻴﺔ ﻋﻠﻰ ﺍﶈﺒﺔ.
• ﺍﻟﻀﺎﺑﻂ ﺍﳌﻨﻬﺠﻲ ﺍﻟﺮﺍﺑﻊ:
ﺇﻣﺎﺭﺓ ﺍﳌﺆﻣﻨﲔ ،ﺩﻋﺎﻣﺔ ﻟﻸﻣﻦ ﺍﻟﺮﻭﺣﻲ.
13 ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ
-1ﻣﺬﺍﻫﺐ ﺍﻹﺳﻼﻣﻴﲔ ،ﺩ .ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﺪﻭﻱ .561-555-548ﺗﻴﺎﺭﺍﺕ ﺍﻟﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ ،ﺩ .ﳏﻤﺪ ﻋﻤﺎﺭﺓ
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16 ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ
ﺍﻟﻀﺎﺑﻂ ﺍﳌﻨﻬﺠﻲ ﺍﻟﺜﺎﱐ
ﺍﳌﺬﻫﺐ ﺍﳌﺎﻟﻜﻲ ﺛﻘﺎﻓﺔ ﺍﺟﺘﻤﺎﻋﻴﺔ ﻭﻧﻔﺴﻴﺔ
ﻟﻴﺲ ﺍﳌﺬﻫﺐ ﺍﳌﺎﻟﻜﻲ ﺑﺎﳌﻐﺮﺏ ﳎﺮﺩ ﻣﻨﻬﺠﻴﺔ ﺃﺻﻮﻟﻴﺔ ﰲ ﺍﻻﺳﺘﻨﺒﺎﻁ
ﻭﺍﻻﺳﺘﺪﻻﻝ ﺍﻟﻔﻘﻬﻲ ؛ ﻭﻻ ﻫﻮ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻷﺣﻜﺎﻡ ﺍﻟﱵ ﻗﺎﻝ ﺎ ﻣﺎﻟﻚ ﺑﻦ
ﺨ ﺮﺟِﲔ
ﺃﻧﺲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ،ﻭﻣﻀﻰ ﻋﻠﻴﻬﺎ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﺑﻌ ﺪ ﻣﺘﺒﻌﲔ ،ﻭ ﻣ
ﻋﻠﻴﻬﺎ ،ﻭﳎﺪﺩﻳﻦ؛ ﻭﺇﳕﺎ ﻫﻮ -ﻓﻮﻕ ﺫﻟﻚ -ﺇﺭﺙ ﺣﻀﺎﺭﻱ ،ﻭﺛﻘﺎﻓﺔ
ﺍﺟﺘﻤﺎﻋﻴﺔ ،ﻭﻫﻮﻳﺔ ﺩﻳﻨﻴﺔ ،ﻭﻗﺪﺭﺓ ﺗﺄﻟﻴﻔﻴﺔ ﻋﻠﻰ ﺍﳌﺴﺘﻮﻯ ﺍﻟﻨﻔﺴﻲ
ﻭﺍﻻﺟﺘﻤﺎﻋﻲ ﻭﺍﻟﺴﻴﺎﺳﻲ.
ﻭﺍﻟﻮﺍﻋﻆ ﺃﻭ ﺍﳌﺮﺷﺪ ﺍﻟﺪﻳﲏ ﻋﻨﺪﻣﺎ ﻳﻐﻔﻞ ﺫﻟﻚ ﻭﻻ ﻳﻨﻀﺒﻂ ﺑﻪ ؛ ﻳﺼﻄﺪﻡ
ﺣﺘﻤﺎ ﻣﻊ ﺍﳋﺼﻮﺻﻴﺔ ﺍﳊﻀﺎﺭﻳﺔ ﻟﻠﻤﺠﺘﻤﻊ ﺍﳌﻐﺮﰊ ﺍﻟﱵ ﺗﺸﻜﻠﺖ ﻋﱪ ﺗﺮﺍﻛﻢ
ﺗﺎﺭﳜﻲ ﺃﺻﻴﻞ ﻭﻣﺘﲔ ؛ ﻭﻳﺘﺮﺗﺐ ﻋﻦ ﺫﻟﻚ ﻓﺸﻞ ﺧﻄﺎﺑﻪ ﺍﻟﺪﻳﲏ ،ﻭﺗﺸﻜﻴﻞ
ﺟﻴﻮﺏ ﻣﺮﺿﻴﺔ ﻣﻨﻐﻠﻘﺔ ﺗﺆﺩﻱ ﺇﱃ ﲤﺰﻳﻖ ﺍﻟﻨﺴﻴﺞ ﺍﻻﺟﺘﻤﺎﻋﻲ ﺍﳌﻐﺮﰊ .ﻭﻫﻮ
ﻣﺎ ﳜﺎﻟﻒ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﰲ ﺍﻟﺘﺂﻟﻒ ﻭﺍﻟﺘﻌﺎﻃﻒ ﻭﺍﻟﺘﻮﺍﺩ.
ﻭﺑﻴﺎﻥ ﺫﻟﻚ ﺃﻥ ﺍﳌﺬﻫﺐ ﺍﳌﺎﻟﻜﻲ ﻗﺪ ﺻﺎﺭ ﺑﺎﳌﻐﺮﺏ ﺛﻘﺎﻓﺔ ﺍﺟﺘﻤﺎﻋﻴﺔ،
ﺗﺸﻜﻠﺖ ﺃﻭﻻ ﻋﱪ ﺍﻟﺘﻔﺎﻋﻞ ﺍﻟﻔﻘﻬﻲ ﰲ ﳎﺎﻝ ﺍﻟﺘﺪﻳﻦ؛ ﳑﺎ ﺃﻋﻄﻰ ﺧﺼﻮﺻﻴﺔ
ﺣﻀﺎﺭﻳﺔ ﻟﻸﻣﺔ ﺍﳌﻐﺮﺑﻴﺔ ،ﲝﻴﺚ ﺃﺳﻬﻢ ﺇﱃ ﺣﺪ ﺑﻌﻴﺪ ﰲ ﺗﺸﻜﻴﻞ ﺍﻟﻨﻔﺴﻴﺔ
ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﰲ ﺍﺎﻝ ﺍﻟﺪﻳﲏ ﻭﺍﻻﺟﺘﻤﺎﻋﻲ ﺍﻟﻌﺎﻡ ﻟﻠﻤﻮﺍﻃﻦ ﺍﳌﻐﺮﰊ .ﺑﻞ ﺇﻧﻚ
ﻟﺘﺠﺪ ﺍﻟﺴﻠﻮﻙ ﺍﳌﺬﻫﱯ ﺍﳌﺎﻟﻜﻲ ﺍﳋﺎﺹ ﺑﺎﳌﻐﺎﺭﺑﺔ ﺣﺎﺿﺮﺍ ﺣﱴ ﺧﺎﺭﺝ
ﺍﳌﺴﺠﺪ ،ﻭﰲ ﻏﲑ ﺍﺎﻝ ﺍﻟﺘﻌﺒﺪﻱ ﺍﳋﺎﺹ! ﻟﻘﺪ ﺻﺎﺭ ﻋﻨﺪﻫﻢ ﻃﺮﻳﻘﺔ ﺣﻴﺎﺓ،
ﻭﻣﻨﻬﺞ ﺗﻔﻜﲑ ،ﻭﻃﺒﻴﻌﺔ ﻋﻤﺮﺍﻧﻴﺔ ﻭﺍﺟﺘﻤﺎﻋﻴﺔ؛ ﻭﺫﻟﻚ ﲟﺎ ﺗﺸﻜﻞ ﰲ ﺧﻠﻔﻴﺔ
ﺍﳌﻮﺍﻃﻦ -ﲟﺎ ﻫﻮ ﻣﻐﺮﰊ -ﻋﱪ ﺍﻟﺘﺎﺭﻳﺦ ﻣﻦ ﺗﻔﺎﻋﻼﺕ ،ﻣﺮﺟﻌﻬﺎ ﺃﺣﻜﺎﻡ
ﺍﳌﺬﻫﺐ ﻭﺃﺻﻮﻟﻪ ﺍﳌﻨﻬﺠﻴﺔ ﺍﻟﱵ ﺭﲰﺖ ﻟﻪ ﻧﻮﻋﺎ ﻣﻌﻴﻨﺎ ﻣﻦ ﺍﻟﺘﻔﻜﲑ ،ﻭﻣﻨﻬﺠﻴﺔ
ﳏﺪﺩﺓ ﻟﻠﺤﻴﺎﺓ ،ﰲ ﻛﻞ ﳎﺎﻻﺎ ؛ ﻓﺎﻣﺘﺪ ﺫﻟﻚ ﻋﱪ ﺍﻷﺟﻴﺎﻝ ﺇﱃ ﺃﻥ ﺷﻜﻞ
ﻧﻔﺴﻴﺔ ﺍﺟﺘﻤﺎﻋﻴﺔ ﻋﺎﻣﺔ ،ﺗﻘﻮﻡ ﻋﻠﻰ ﺍﻟﺘﻌﺎﻃﻒ ﻭﺍﻟﺘﺂﻟﻒ ﻭﺍﻻﻧﺴﺠﺎﻡ .ﻭﻫﺬﺍ
ﻭﺍﺿﺢ ﺟﺪﺍ ﻋﻨﺪ ﺗﺒﲔ ﻃﺒﻴﻌﺔ ﺍﻷﺻﻮﻝ ﺍﳌﻨﻬﺠﻴﺔ ﺍﻟﱵ ﻭﺿﻌﻬﺎ ﻣﺎﻟﻚ ﺭﲪﻪ ﺍﷲ
17 ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ
ﳌﺬﻫﺒﻪ ،ﻭﺍﻟﱵ ﺍﻋﺘﻤﺪﻫﺎ ﺍﳌﻐﺎﺭﺑﺔ ﻣﻨﺬ ﺃﻣﺪ ﺑﻌﻴﺪ ،ﻭﻃﺒﻘﻮﻫﺎ ﲟﺎ ﻳﻨﺎﺳﺐ ﺍﻟﻄﺒﻴﻌﺔ
ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﺒﻴﺌﻴﺔ ﻟﻠﻤﻐﺮﺏ؛ ﳑﺎ ﺟﻌﻞ ﻟﻠﻤﺬﻫﺐ ﺍﳌﺎﻟﻜﻲ ﺑﺎﳌﻐﺮﺏ
ﺧﺼﻮﺻﻴ ﹰﺔ ﺍﻣﺘﺎﺯ ﺎ ﺣﱴ ﻋﻠﻰ ﺍﳌﺬﻫﺐ ﺍﳌﺎﻟﻜﻲ ﺑﺎﳌﺸﺮﻕ؛ ﺑﻠﻪ ﺍﳌﺬﺍﻫﺐ
ﺍﻷﺧﺮﻯ .ﻭﻫﺬﺍ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﳌﻌﺮﻭﻓﺔ ﻟﺪﻯ ﻓﻘﻬﺎﺀ ﺍﳌﺎﻟﻜﻴﺔ ﻗﺪﳝﺎ ﻭﺣﺪﻳﺜﺎ.
ﻭﻣﻦ ﻫﻬﻨﺎ ﳝﻜﻦ ﺃﻥ ﻧﺸﲑ ﺇﱃ ﺍﻵﺛﺎﺭ ﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ – ﺩﻭﻥ ﺍﻟﻔﻘﻬﻴﺔ
– ﻷﻫﻢ ﺃﺻﻮﻝ ﺍﳌﺬﻫﺐ ﺍﻟﱵ ﺷﻜﻠﺖ ﻫﺬﻩ ﺍﳋﺼﻮﺻﻴﺔ ،ﻭﺫﻟﻚ ﻛﻤﺎ ﻳﻠﻲ:
ﻭﺫﻟﻚ ﺗﻔﻜﲑ ﺳﺪﻳﺪ ﺣﻘﺎ! ﻓﺒﻐﺾ ﺍﻟﻨﻈﺮ ﻋﻦ ﺳﻴﺎﻗﻪ ﺍﻟﻔﻘﻬﻲ ،ﻓﻘﺪ ﺻﺎﺭ
ﻟﻪ ﺃﺛﺮ ﻛﺒﲑ ﻟﺪﻯ ﺍﳌﻐﺎﺭﺑﺔ ﻋﻠﻰ ﺍﳌﺴﺘﻮﻯ ﺍﻟﺴﻴﺎﺳﻲ ﻭﺍﻟﺜﻘﺎﰲ ﺍﻟﻌﺎﻡ .ﻭﻫﻮ
ﺗﺮﺑﻴﺔ ﺍﳌﻮﺍﻃﻦ ﻋﻠﻰ ﻧﻔﺴﻴﺔ ﻗﺒﻮﻝ ﺍﳌﺨﺎﻟﻒ ،ﻭﺍﻟﺘﺂﻟﻒ ﻣﻌﻪ ﻭﺍﻻﻧﺴﺠﺎﻡ! ﻭﳍﺬﺍ
ﳒﺪ ﺍﳌﻐﺮﺏ ،ﲝﻤﺪ ﺍﷲ ،ﻣﻦ ﺍﻟﺒﻠﺪﺍﻥ ﺍﻟﻘﻼﺋﻞ ﺍﻟﱵ ﲤﻴﺰﺕ ﺑﺘﻤﺎﺳﻜﻬﺎ
ﺍﻻﺟﺘﻤﺎﻋﻲ ،ﻋﻠﻰ ﻛﻞ ﺍﳌﺴﺘﻮﻳﺎﺕ ﺍﻟﺴﻴﺎﺳﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﻴﺔ ﻭﻏﲑﻫﺎ .ﻷﻥ ﺍﳌﻮﺍﻃﻦ
ﺍﳌﻐﺮﰊ ﻗﺪ ﺗ ﹶﻜ ﻮ ﹶﻥ ﺗﺎﺭﳜﻴﺎ ﻋﻠﻰ ﻣﺜﻞ ﺗﻠﻚ ﺍﳌﻤﺎﺭﺳﺔ ﺍﻟﱵ )ﺗﺮﺍﻋﻲ ﺍﳋﻼﻑ(،
ﻓﻴﻀﻊ ﰲ ﺣﺴﺎﺑﻪ ﻋﻨﺪ ﻛﻞ ﺗﺼﺮﻑ ،ﻭﻋﻨﺪ ﻛﻞ ﺣﻜﻢ ﻳﻨﻄﻖ ﺑﻪ ،ﰲ ﺃﻱ
ﳎﺎﻝ ؛ ﻛ ﱠﻞ ﺍﻟﺘﻮﺍﺯﻧﺎﺕ ،ﻭﻛﻞ ﺍﳊﺴﺎﺳﻴﺎﺕ ،ﻭﻛﻞ ﺍﻻﲡﺎﻫﺎﺕ ؛ ﻓﲑﺍﻋﻴﻬﺎ
ﻟﺪﻯ ﺍﲣﺎﺫ ﺍﻟﻘﺮﺍﺭ .ﻭﺬﺍ ﻳﻜﻮﻥ ﺍﻻﻧﺴﺠﺎﻡ ﻭﺍﻻﻧﺪﻣﺎﺝ ﻓﻌﻼ .ﺣﱴ ﺻﺎﺭ
ﺫﻟﻚ ﺷﻌﻮﺭﺍ ﻻ ﺇﺭﺍﺩﻳﺎ ،ﻭﺗﺼﺮﻓﺎ ﺗﻠﻘﺎﺋﻴﺎ ،ﰲ ﺍﻟﺴﻠﻮﻙ ﺍﻟﻴﻮﻣﻲ ﺍﳌﻐﺮﰊ.
19 ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ
• ﻗﺎﻋﺪﺓ ﺍﳌﺼﺎﱀ ﺍﳌﺮﺳﻠﺔ
ﻭﻫﻲ ﻗﺎﻋﺪﺓ ﻣﺮﺟﻌﻴﺔ ﰲ ﺍﻟﻔﻘﻪ ﺍﳌﺎﻟﻜﻲ ،ﲢﺘﻜﻢ ﺇﱃ ﺟﻠﺐ ﺍﳌﺼﺎﱀ ﻭﺩﺭﺀ
ﺍﳌﻔﺎﺳﺪ ﻓﻴﻤﺎ ﻻ ﻧﺺ ﻓﻴﻪ ؛ ﻋﻤﻼ ﲟﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﻭﻗﻮﺍﻋﺪﻫﺎ ﺍﻟﻜﻠﻴﺔ .ﺇﻻ
ﺃﻬﻧﺎ ﻫﻲ ﺃﻳﻀﺎ ﺃﺳﻬﻤﺖ ﰲ ﺗﺸﻜﻴﻞ ﺛﻘﺎﻓﺔ ﺍﺟﺘﻤﺎﻋﻴﺔ ﻟﺪﻯ ﺍﻹﻧﺴﺎﻥ ﺍﳌﻐﺮﰊ:
ﻭﻫﻲ ﺍﻟﻨـﺰﻭﻉ ﺇﱃ ﺍﻟﺼﻼﺡ ﻭﺍﻹﺻﻼﺡ ﻋﻠﻰ ﺍﻟﺼﻌﻴﺪ ﺍﻟﻌﺎﻡ ،ﰲ ﺗﺪﺑﲑ
ﺍﻟﺸﺆﻭﻥ ﻛﻠﻬﺎ ،ﻓﻴﻜﻮﻥ ﺍﻻﺣﺘﻜﺎﻡ ﺇﻟﻴﻬﺎ ﰲ ﺍﳌﺒﺎﺩﺭﺍﺕ ،ﻭﻋﻘﺪ ﺍﳌﻮﺍﺯﻧﺎﺕ،
ﻭﲢﺪﻳﺪ ﺍﻷﻭﻟﻮﻳﺎﺕ؛ ﳑﺎ ﻳﻌﻤﻖ ﻣﻔﻬﻮﻡ ﺍﳌﻮﺍﻃﻨﺔ ،ﻭﻳﻄﺒﻊ ﺍﻟﺴﻠﻮﻙ ﺍﻟﺪﻳﲏ
ﺇﺯﺍﺀﻫﺎ ﺑﺎﻹﳚﺎﺑﻴﺔ ﻭﺍﻟﻔﻌﺎﻟﻴﺔ.
• ﻗﺎﻋﺪﺓ ﻣﺮﺍﻋﺎﺓ ﺍﳌﺂﻝ
ﻭﻫﺬﻩ ﻣﻦ ﺃﻋﻈﻢ ﺍﻟﻘﻮﺍﻋﺪ ﺍﳌﻤﻴﺰﺓ ﻟﻠﻤﺬﻫﺐ ﺍﳌﺎﻟﻜﻲ ،ﻭﻣﻦ ﺃﻋﻤﻘﻬﺎ ﺃﺛﺮﺍ
ﻋﻠﻰ ﺍﳌﺴﺘﻮﻯ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻻﺟﺘﻤﺎﻋﻲ! ﻭﻫﻲ ﺭﺍﺟﻌﺔ ﺇﱃ ﺍﻋﺘﺒﺎﺭ ﺍﳌﺂﻻﺕ
ﺍﹾﻟﻤﺘ ﻮﻗﱠ ﻌ ِﺔ ﻋﻨﺪ ﺗﻨـﺰﻳﻞ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻋﻠﻰ ﻋﻠﻠﻬﺎ؛ ﲢﻘﻴﻘﺎ ﳌﻨﺎﻃﺎﺎ ﰲ
ﻇﺮﻭﻑ ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ ﻭﺃﺣﻮﺍﻝ ﺍﻹﻧﺴﺎﻥ .ﻭﻣﺮﺍﻋﺎ ﹸﺓ ﺍﳌﺂﻝ ﰲ ﺫﻟﻚ ﻫﻲ
ﺍﻟﻨﻈ ﺮ ﻓﻴﻤﺎ ﻗﺪ ﻳﺆﻭﻝ ﺇﻟﻴﻪ ﺍﳊﻜﻢ ﺍﻟﺸﺮﻋﻲ -ﺑﻌﺪ ﺍﻟﻨﻄﻖ ﺑﻪ ،ﺃﻭ ﺑﻌﺪ ﺗﻨﻔﻴﺬﻩ
-ﺑﻨﺎ ًﺀ ﻋﻠﻰ ﺍﻟﺘﻮﻗﻌﺎﺕ ﺍﻟﺮﺍﺟﻌﺔ ﺇﱃ ﻛﻞ ﺗﻠﻚ ﺍﻻﻋﺘﺒﺎﺭﺍﺕ .ﻓﻬﻲ ﺇﺫﻥ؛ "ﻧ ﹶﻈﺮٌ
ﻣﺴﺘﻘﺒﻠﻲ" ،ﻭﺩﺭ ٌﺀ ﻟﻠﻤﻔﺎﺳﺪ ﺍﳌﺘﻮﱠﻗﻌﺔ ،ﻭﻟﻴﺲ ﺍﻟﻮﺍﻗﻌﺔ ﻓﺤﺴﺐ! ﻓﻴﺘﻢ ﺗﻜﻴﻴﻒ
ﺍﳊﻜﻢ ﺍﻟﺸﺮﻋﻲ ﲝﺴﺐ ﺗﻠﻚ ﺍﳌﻌﻄﻴﺎﺕ ﺍﳌﻨﻬﺠﻴﺔ؛ ﺭﻏﻢ ﺷﻬﻮﺩ ﺍﻟﻨﺼﻮﺹ
ﺍﻟﺸﺮﻋﻴﺔ ﻟﻪ ﺑﺎﻻﻋﺘﺒﺎﺭ! ِﻟﻤﺎ ﺗﺒﲔ ﻣﻦ ﺃﺩﺍﺋﻪ ﺇﻥ ﻗﻴﻞ ﺑﻪ -ﻋﻠﻰ ﺣﺴﺐ ﺗﻠﻚ
ﻉ ﺫﻟﻚ ﺍﻟﻈﺮﻭﻑ ﺍﳌﻘ ﺪ ﺭ ِﺓ ﺑﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻪ ﻻ ﺑﺎﳍﻮﻯ -ﺇﱃ ﺿﺪ ﻣﺎ ﺷِ ﺮ
ﺍﳊﻜﻢ ﻣﻦ ﺃﺟﻠﻪ ،ﻣﻦ ﺟﻠﺐ ﺍﳌﺼﺎﱀ ﺃﻭ ﺩﺭﺀ ﺍﳌﻔﺎﺳﺪ!
ﻭﻧﻈﺮﹰﺍ ﻟﺪﻗﺘﻬﺎ ﺍﳌﻨﻬﺠﻴﺔ ﻧﻮﺭﺩ ﺷﺮﺣﺎ ﻷﰊ ﺇﺳﺤﺎﻕ ﺍﻟﺸﺎﻃﱯ ﺭﲪﻪ ﺍﷲ،
ﻳﻘﻮﻝ) :ﺍﻟﻨﻈﺮ ﰲ ﻣﺂﻻﺕ ﺍﻷﻓﻌﺎﻝ ﻣﻌﺘﱪ ﻣﻘﺼﻮﺩ ﺷﺮﻋﹰﺎ ،ﻛﺎﻧﺖ ﺍﻷﻓﻌﺎﻝ
ﻣﻮﺍﻓﻘﺔ ﺃﻭ ﳐﺎﻟﻔﺔ ،ﻭﺫﻟﻚ ﺃﻥ ﺍﺘﻬﺪ ﻻ ﳛﻜﻢ ﻋﻠﻰ ﻓﻌﻞ ﻣﻦ ﺍﻷﻓﻌﺎﻝ
ﺍﻟﺼﺎﺩﺭﺓ ﻋﻦ ﺍﳌﻜﻠﻔﲔ ﺑﺎﻹﻗﺪﺍﻡ ﺃﻭ ﺑﺎﻹﺣﺠﺎﻡ؛ ﺇﻻ ﺑﻌﺪ ﻧﻈﺮﻩ ﺇﱃ ﻣﺎ ﻳﺆﻭﻝ
ﺇﻟﻴﻪ ﺫﻟﻚ ﺍﻟﻔﻌﻞ؛ ﻣﺸﺮﻭﻋﹰﺎ ﳌﺼﻠﺤﺔ ﻓﻴﻪ ﺗﺴﺘﺠﻠﺐ ،ﺃﻭ ﳌﻔﺴﺪﺓ ﺗﺪﺭﺃ ،ﻭﻟﻜﻦ
ﻟﻪ ﻣﺂﻝ ﻋﻠﻰ ﺧﻼﻑ ﻣﺎ ﹸﻗﺼﺪ ﻓﻴﻪ؛ ﻭﻗﺪ ﻳﻜﻮﻥ ﻏﲑ ﻣﺸﺮﻭﻉ ﳌﻔﺴﺪﺓ ﺗﻨﺸﺄ
20 ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ
ﻋﻨﻪ ،ﺃﻭ ﻣﺼﻠﺤﺔ ﺗﻨﺪﻓﻊ ﺑﻪ ،ﻭﻟﻜﻦ ﻟﻪ ﻣﺂﻝ ﻋﻠﻰ ﺧﻼﻑ ﺫﻟﻚ .ﻓﺈﺫﺍ ﺃﻃﻠﻖ
ﺍﻟﻘﻮﻝ ﰲ ﺍﻷﻭﻝ ﺑﺎﳌﺸﺮﻭﻋﻴﺔ ﻓﺮﲟﺎ ﺃﺩﻯ ﺍﺳﺘﺠﻼﺏ ﺍﳌﺼﻠﺤﺔ ﻓﻴﻪ ﺇﱃ ﻣﻔﺴﺪﺓ
ﺗﺴﺎﻭﻱ ﺍﳌﺼﻠﺤﺔ ﺃﻭ ﺗﺰﻳﺪ ﻋﻠﻴﻬﺎ! ﻓﻴﻜﻮﻥ ﻫﺬﺍ ﻣﺎﻧﻌﹰﺎ ﻣﻦ ﺇﻃﻼﻕ ﺍﻟﻘﻮﻝ
ﺑﺎﳌﺸﺮﻭﻋﻴﺔ! ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﺃﻃﻠﻖ ﺍﻟﻘﻮﻝ ﰲ ﺍﻟﺜﺎﱐ ﺑﻌﺪﻡ ﺍﳌﺸﺮﻭﻋﻴﺔ؛ ﺭﲟﺎ ﺃﺩﻯ
ﺍﺳﺘﺪﻓﺎﻉ ﺍﳌﻔﺴﺪﺓ ﺇﱃ ﻣﻔﺴﺪﺓ ﺗﺴﺎﻭﻱ ﺃﻭ ﺗﺰﻳﺪ! ﻓﻼ ﻳﺼﺢ ﺇﻃﻼﻕ ﺍﻟﻘﻮﻝ
ﺏ ﺍﳌﺬﺍﻕ، ﺐ ﺍﳌﻮﺭﺩ؛ ﺇﻻ ﺃﻧﻪ ﻋﺬ ﺑﻌﺪﻡ ﺍﳌﺸﺮﻭﻋﻴﺔ! ﻭﻫﻮ ﳎﺎﻝ ﻟﻠﻤﺠﺘﻬﺪ ﺻﻌ
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ﺐ ،ﺟﺎ ٍﺭ ﻋﻠﻰ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ(. ﳏﻤﻮ ﺩ ﺍﻟ ِﻐ
ﻓﻤﺎ ﺃﺣﻮﺟﻨﺎ ﺇﱃ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻟﺘﻔﻜﲑ ﺍﻟﻔﻘﻬﻲ! ﺧﺎﺻﺔ ﰲ ﺯﻣﺎﻧﻨﺎ ﻫﺬﺍ!
ﻭﻛﻴﻒ ﻻ؟ ﻭﻫﻮ ﺃﺻﻴﻞ ﰲ ﻣﺬﻫﺒﻨﺎ ،ﻭﻣﺘﺠﺬﺭ ﰲ ﺛﻘﺎﻓﺘﻨﺎ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﻟﻮﻃﻨﻴﺔ؛
ﺿ ﻤ ﻦ ﻣﻦ ﻣﺜﻞ ﻫﺬﺍ ﺍﳌﻨﻬﺞ؛ ِﻟﻤﺎ ﺣﺪﺙ ﻣﻦ ﺍﻧﺪﻣﺎﺝ ﺑﻴﻨﻬﻤﺎ ﺗﺎﺭﳜﻴﺎ! ﻭﻻ ﺃ
ﻟﻀﺒﻂ "ﻓﻘﻪ ﺍﳌﻮﺍﺯﻧﺎﺕ" ،ﻭﺗﺮﺗﻴﺐ "ﻓﻘﻪ ﺍﻷﻭﻟﻮﻳﺎﺕ" ﰲ ﳎﺎﻝ ﺍﻟﻮﻋﻆ
ﻭﺍﻹﺭﺷﺎﺩ! ﺑﻞ ﰲ ﳎﺎﻝ ﺍﻟﻨﺸﺎﻁ ﺍﻟﻌﻤﺮﺍﱐ ﺍﻟﺒﺸﺮﻱ ﲨﻠﺔ! ﻭﺍﻹﻣﺎﻡ ﺍﻟﻔﻘﻴﻪ
ﺣﻘﺎ ،ﺃﻭ ﺍﻟﻮﺍﻋﻆ ،ﺃﻭ ﺍﳌﺮﺷﺪ ﺍﳌﺘﺨﺮﺝ ﻋﻠﻰ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺘﺼﻮﺭ؛ ﻫﻮ ﺍﻟﺬﻱ
ﺗﻜﻮﻥ ﻟﻪ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﳉﻤﻊ ﻭﺍﻟﺘﺄﻟﻴﻒ ﰲ ﳎﺎﻝ ﺍﻟﻮﻋﻆ ﻭﺍﻹﺭﺷﺎﺩ ،ﻭﻳﻜﻮﻥ
ﺃﻗﺪ ﺭ ﻣﻦ ﻏﲑﻩ ﻋﻠﻰ ﺗ ﻤﺜﱡ ِﻞ "ﺍﻟﻨﻈﺮﻳﺔ ﺍﻻﻧﺪﻣﺎﺟﻴﺔ" ﻟﻠﺸﺄﻥ ﺍﻟﺪﻳﲏ ﺣﻘﻴﻘﺔ!
ﻭﺇﻟﻴﻜﻢ ﻧﺼﺎ ﻷﰊ ﺇﺳﺤﺎﻕ ﺍﻟﺸﺎﻃﱯ ﻳﺼﻮﺭ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ؛ ﻭﻛﺄﳕﺎ ﻳﻌﻴﺶ
ﻋﺼﺮﻧﺎ ﻭﻳﺤـﻴﻰ ﻇﺮﻭﻓﹶﻨﺎ! ﻗﺎﻝ ﺭﲪﻪ ﺍﷲ ﰲ ﻭﺻﻒ ﺍﻟﻌﺎِﻟ ِﻢ ﺍﻟ ﺮﺑﺎِﻧ ﻲ
ﺍﳊﻜﻴﻢ:
ﺕﺤ ﱠﻘ ﻖ ﺑﺎﳌﻌﺎﱐ ﺍﻟﺸﺮﻋﻴ ِﺔ ﻣﻨـﺰﻟ ﹰﺔ ﻋﻠﻰ ﺍﳋﺼﻮﺻﻴﺎ ِ ﺇﻧﻪ ﺍﻟﺬﻱ )ﻳﺘ
ﺤ ِﺮ ﰲ ﻑ؛ ﻋ ِﻦ ﺍﻟﺘﺒ ﺼﺎ ِﺭ ِﺑ ﹶﻄ ﺮ ٍ
ﺤ ﺮ ﰲ ﺍ ِﻻ ﺳِﺘﺒ
ﺼ ﺪ ﻩ ﺍﻟﺘﺒ
ﺚ ﻻ ﻳ ﺍﻟﻔﺮﻋﻴ ِﺔ ،ﲝﻴ ﹸ
ﺠ ِﺮﻱ ﻋﹶﻠﻰ ﻋ ﻤﻮ ٍﻡ ﻭﺍ ِﺣ ٍﺪ ﻣﻨﻬﻤﺎ ﺩﻭﻥ ﻑ ﺍﻵ ﺧ ِﺮ .ﻓ ﹶ
ﻼ ﻫﻮ ﻳ ﺼﺎ ِﺭ ﺑﺎﻟ ﱠﻄ ﺮ ِ
ﺍ ِﻻ ﺳِﺘﺒ
ﺺ ﹶﻟ ﻪ ﻋﻠﻰ ﺨ ﻚ ﺇﱃ ﺗﻨـ ﺰ ِﻝ ﻣﺎ ﺗﹶﻠ ﺖ ﻣ ﻊ ﹶﺫِﻟ
ﺿ ﻪ ﻋﹶﻠﻰ ﺍﻵ ﺧ ِﺮ .ﰒ ﻳ ﹾﻠﺘ ِﻔ ﺃ ﹾﻥ ﻳ ﻌ ِﺮ
ﺐ ﻫ ِﺬ ِﻩ ﺍﳌﺮﺗﺒ ِﺔ :ﺍﻟ ﺮﺑﺎِﻧ ﻲ، ﺴ ﻤﻰ ﺻﺎﺣ ﻣﺎ ﻳﻠﻴ ﻖ ﰲ ﺃﻓﻌﺎ ِﻝ ﺍﳌﻜﱠﻠ ِﻔﲔ (...) .ﻭﻳ
ﺤ ِﻜﻴ ﻢ ،ﻭﺍﻟ ﺮﺍ ِﺳ ﺦ ﰲ ﺍﻟ ِﻌ ﹾﻠ ِﻢ ،ﻭﺍﹾﻟ ﻌﺎِﻟ ﻢ ،ﻭﺍﻟ ﹶﻔ ِﻘﻴ ﻪ ،ﻭﺍﻟ ﻌﺎِﻗ ﹸﻞ؛ ﻷﻧﻪ ﻳ ﺮﺑﻲ ﻭﺍﹾﻟ
ﺼ ﻐﺎ ِﺭ ﺍﻟ ِﻌ ﹾﻠ ِﻢ ﹶﻗﺒ ﹶﻞ ِﻛﺒﺎ ِﺭ ِﻩ ،ﻭﻳ ﻮﱢﻓﻲ ﹸﻛ ﱠﻞ ﺃ ﺣ ٍﺪ ﺣ ﱠﻘ ﻪ ﺣﺴﺒﻤﺎ ﻳﻠﻴﻖ ﺑﻪ! ﻭﻗﺪ ِﺑ ِ
-1ﺍﳌﻮﺍﻓﻘﺎﺕ.110/2 :
21 ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ
ﷲ ﻣ ﺮﺍ ﺩ ﻩ.
ﺠﺒﻮ ِﻝ ﻋﹶﻠﻴ ِﻪ ،ﻭﹶﻓ ِﻬ ﻢ ﻋ ِﻦ ﺍ ِﻒ ﺍﹾﻟ ﻤ
ﺻ ِﺻﺎ ﺭ ﹶﻟ ﻪ ﻛﺎﹾﻟ ﻮ
ﺤ ﱠﻘ ﻖ ِﺑﺎﹾﻟ ِﻌ ﹾﻠ ِﻢ ﻭ
ﺗ
ﺴﺎِﺋ ﹶﻞ ﻋﻠﻰ ﻣﺎ ﻳﻠﻴﻖ ﺑﻪ ﰲ ﺻِﺘ ِﻪ ﺃ ﻣ ﺮﺍ ِﻥ ،ﺃﺣ ﺪ ﻫ ﻤﺎ :ﺃﻧ ﻪ ﳚﻴﺐ ﺍﻟ ﻭ ِﻣ ﻦ ﺧﺎ
ﺣﺎﻟِﺘﻪ ﻋﻠﻰ ﺍﳋﺼﻮﺹ ،ﺇﻥ ﻛﺎﻥ ﻟﻪ ﰲ ﺍﳌﺴﺄﻟﺔ ﺣ ﹾﻜ ﻢ ﺧﺎﺹ (...) ﻭﺍﻟﺜﺎﱐ:
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ﺕ!( ﺴ ﺆﺍ ﹶﻻ ِ
ﺏ ﻋﻦ ﺍﻟ ﺕ ﹶﻗﺒ ﹶﻞ ﺍﳉﻮﺍ ِ ﺃﻧﻪ ﻧﺎ ِﻇ ﺮ ﰲ ﺍﳌﺂ ﹶﻻ ِ
ﻭﻳﺰﻳﺪ ﰲ ﺑﻴﺎﻥ ﻫﺬﺍ ﺍﻟﺸﺮﻁ) :ﺃﻥ ﻻ ﻳ ﹾﺬﻛﹸ ﺮ ﻟﻠﻤﺒﺘﺪﺉ ﻣﻦ ﺍﻟﻌﻠﻢ ﻣﺎ ﻫﻮ
ﺣﻆ ﺍﳌﻨﺘﻬﻲ! ﺑﻞ ﻳﺮﰊ ﺑﺼﻐﺎﺭ ﺍﻟﻌﻠﻢ ﻗﺒﻞ ﻛﺒﺎﺭﻩ .ﻭﻗﺪ ﻓﺮﺽ ﺍﻟﻌﻠﻤﺎﺀ
ﻣﺴﺎﺋﻞ ،ﳑﺎ ﻻ ﳚﻮﺯ ﺍﻟﻔﺘﻴﺎ ﺎ ،ﻭﺇﻥ ﻛﺎﻧﺖ ﺻﺤﻴﺤﺔ ﰲ ﻧﻈﺮ ﺍﻟﻔﻘﻪ!
ﻭﳑﺎ ﻳﺴﺘﺪﻝ ﺑﻪ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﻨﻬﺞ ﻣﺎ ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﻭﺍﻟﺘﺮﻣﺬﻱ
ﻋﻦ ﻣﻌﺎﺫ ﺑﻦ ﺟﺒﻞ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻞ ﺍﷲ ﻋﻠﻴﻪ
ﻭﺳﻠﻢ" :ﺃﺗﺪﺭﻱ ﻣﺎ ﺣﻖ ﺍﷲ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩ ،ﻭﻣﺎ ﺣﻖ ﺍﻟﻌﺒﺎﺩ ﻋﻠﻰ ﺍﷲ؟ ﻗﻠﺖ
ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺃﻋﻠﻢ ،ﻗﺎﻝ :ﻓﺈﻥ ﺣﻖ ﺍﷲ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩ ﺃﻥ ﻳﻌﺒﺪﻭﻩ ﻭﻻ ﻳﺸﺮﻛﻮﺍ
ﺑﻪ ﺷﻴﺌﺎ ،ﻭﺣﻖ ﺍﻟﻌﺒﺎﺩ ﻋﻠﻰ ﺍﷲ ﺃﻥ ﻻ ﻳﻌﺬﺏ ﻣﻦ ﻻ ﻳﺸﺮﻙ ﺑﻪ ﺷﻴﺌﺎ،
ﻓﻘﻠـﺖ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ،ﺃﻓﻼ ﺃﺑﺸـﺮ ﺍﻟﻨـﺎﺱ ،ﻗﺎﻝ :ﻻ ﺗﺒﺸﺮﻫﻢ
ﻓﻴﺘ ِﻜﻠﻮﺍ"؛ ﻭﰲ ﺭﻭﺍﻳﺔ ﻋﻦ ﺃﻧﺲ ﻗﺎﻝ ﻓﻴﻬﺎ":ﻓﺄﺧﱪ ﺎ ﻣﻌﺎﺫ ﻋﻨﺪ ﻣﻮﺗﻪ ﺗﺄﲦﺎ".
ﻭﺿﺎﺑﻄﻪ ﺃﻧﻚ ﺗﻌﺮﺽ ﻣﺴﺄﻟﺘﻚ ﻋﻠﻰ ﺍﻟﺸﺮﻳﻌﺔ ،ﻓﺈﻥ ﺻﺤﺖ ﰲ ﻣﻴﺰﺍﻬﻧﺎ؛
ﻓﺎﻧﻈﺮ ﰲ ﻣﺂﳍﺎ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺣﺎﻝ ﺍﻟﺰﻣﺎﻥ ﻭﺃﻫﻠﻪ! ﻓﺈﻥ ﱂ ﻳﺆﺩ ﺫﻛﺮﻫﺎ ﺇﱃ
ﻣﻔﺴﺪﺓ ،ﻓﺎﻋﺮﺿﻬﺎ ﰲ ﺫﻫﻨﻚ ﻋﻠﻰ ﺍﻟﻌﻘﻮﻝ ،ﻓﺈﻥ ﻗﺒﻠﺘﻬﺎ ﻓﻠﻚ ﺃﻥ ﺗﺘﻜﻠﻢ
ﻓﻴﻬﺎ ،ﺇﻣﺎ ﻋﻠﻰ ﺍﻟﻌﻤﻮﻡ ﺇﻥ ﻛﺎﻧﺖ ﳑﺎ ﺗﻘﺒﻠﻬﺎ ﺍﻟﻌﻘﻮﻝ ﻋﻠﻰ ﺍﻟﻌﻤﻮﻡ ،ﻭﺇﻣﺎ
ﻋﻠﻰ ﺍﳋﺼﻮﺹ ﺇﻥ ﻛﺎﻧﺖ ﻏﲑ ﻻﺋﻘﺔ ﺑﺎﻟﻌﻤﻮﻡ .ﻭﺇﻥ ﱂ ﻳﻜﻦ ﳌﺴﺄﻟﺘﻚ ﻫﺬﺍ
ﺍﳌﺴﺎﻍ ،ﻓﺎﻟﺴﻜﻮﺕ ﻋﻨﻬﺎ ﻫﻮ ﺍﳉﺎﺭﻱ ﻋﻠﻰ ﻭﻓﻖ ﺍﳌﺼﻠﺤﺔ ﺍﻟﺸﺮﻋﻴﺔ
ﻭﺍﻟﻌﻘﻠﻴﺔ().(2
ﻭﰲ ﺫﻟﻚ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﻣﺮﺍﻋﺎﺓ ﺍﶈﻴﻄﲔ ﺍﻟﻮﻃﲏ ﻭﺍﻟﺪﻭﱄ ،ﻋﻨﺪ ﺇﻧﺘﺎﺝ
ﺍﳋﻄﺎﺏ ﺍﻟﺪﻳﲏ ،ﺳﻮﺍﺀ ﻋﻠﻰ ﺍﳌﺴﺘﻮﻯ ﺍﻟﻮﻋﻈﻲ ﺃﻭ ﺍﳌﺴﺘﻮﻯ ﺍﻹﺭﺷﺎﺩﻱ.
-1ﺍﳌﻮﺍﻓﻘﺎﺕ.232-4 :
-2ﺍﳌﻮﺍﻓﻘﺎﺕ.191-190/4 :
22 ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ
ﻓﺄﻱ ﻣﻨﻬﺞ ﺃﻗﺪﺭ ﻋﻠﻰ ﺍﳌﻮﺍﻛﺒﺔ ﻭﺍﻻﻧﺪﻣﺎﺝ ﻣﻦ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺘﺄﺻﻴﻞ؟
ﻓﺬﻟﻜﻢ ﻫﻮ ﺍﳌﺬﻫﺐ ﺍﳌﺎﻟﻜﻲ ،ﻭﺗﻠﻚ ﻫﻲ ﻣﻨﻬﺠﻴﺘﻪ ﺍﻟﺘﺄﻟﻴﻔﻴﺔ ﺍﻟﺘﺮﺑﻮﻳﺔ .ﻭﺬﻩ
ﺍﻟﺮﻭﺡ ﺍﻻﻧﺪﻣﺎﺟﻴﺔ ﺃﺳﻬﻢ ﺇﱃ ﺣﺪ ﺑﻌﻴﺪ ﰲ ﺻﻴﺎﻏﺔ ﳎﺘﻤﻊ ﻣﻐﺮﰊ ﻣﻨﺴﺠﻢ
ﻭﻣﺘﺂﻟﻒ ﻭﻗﻮﻱ.
23 ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ
ﺸﻜﱢ ﹸﻞ ﺍﻟﺒﻴﻌﺔ ﺑﺪﻻﻟﺘﻬﺎ ﺍﻟﺸﺮﻋﻴﺔ ﰲ ﺳﻴﺎﻗﻬﺎ ﺍﻟﺘﺎﺭﳜﻲ ﺍﳌﻐﺮﰊ ،ﺧﺎﺻﻴﺔ ﻣﻦ ﺗ
ﺃﻫﻢ ﺍﳋﺼﺎﺋﺺ ﺍﳌﻜﻮﻧﺔ ﻟﻠﻬﻮﻳﺔ ﺍﻟﻮﻃﻨﻴﺔ ﺍﳌﻐﺮﺑﻴﺔ .ﻭﻣﻦ ﹶﺛ ﻢ ﻓﺈﻧﻪ ﻻ ﳒﺎﺡ ﻷﻱ
ﺧﻄﺎﺏ ﺩﻳﲏ ﺇﻻ ﺑﺎﻟﺪﺧﻮﻝ ﲢﺖ ﻇﻼﳍﺎ .ﻓﺈﻣﺎﺭﺓ ﺍﳌﺆﻣﻨﲔ ﺑﺪﻻﻟﺘﻬﺎ ﺍﻟﺪﻳﻨﻴﺔ -
ﻛﻤﺎ ﲢﻘﻘﺖ ﺗﺎﺭﳜﻴﺎ ﺑﺎﳌﻐﺮﺏ -ﻗﺎﻣﺖ ﻋﻠﻰ ﺑﻴﻌﺔ ﺃﺩﳎﺖ ﺣﻖ ﺍﷲ ﻭﺣﻖ
ﺍﻟ ﺮﺣِﻢ! ﲤﺎﻣﺎ ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ:
ﻭﺍﺗﱠﻘﹸﻮﺍ ﺍﻟﻠﱠﻪ ﺍﻟﱠﺬِﻱ ﺗﹶﺴﺎﺀﻟﹸﻮﻥ ﺑِﻪِ ﻭ ﺍﻷَﺭﺣﺎﻡ ﺇِﻥ ﺍﻟﻠﱠﻪ ﻛﹶﺎﻥ
ﻋﻠﹶﻴﻜﹸﻢ ﺭﻗِﻴﺒًﺎ) ﺍﻟﻨﺴﺎﺀ(1:
ﻓﻤﺬ ﺗﺰﻭﺝ ﺍﳌﻮﱃ ﺇﺩﺭﻳﺲ ﺍﻷﻛﱪ ﻛﱰﺓ ﺍﻷﻣﺎﺯﻳﻐﻴﺔ ،ﰲ ﺳﻴﺎﻕ ﺑﻨﺎﺀ ﺍﺘﻤﻊ
ﺍﳌﻐﺮﰊ ،ﲢﺖ ﺑﻴﻌﺘﻪ ﺍﻟﺪﻳﻨﻴﺔ ﲟﺎ ﻫﻲ ﺣﻖ ﺍﷲ؛ ﻛﺎﻥ ﺣ ﻖ ﺍﻟ ﺮﺣِﻢ ﻗﺪ ﺍﻧﺪﻣﺞ ﰲ
ﻫﺬﺍ ﺍﳌﻌﲎ؛ ﳑﺎ ﺷﻜﻞ ﻣﻔﻬﻮﻡ "ﺍﻷﺳﺮﺓ ﺍﻟﻮﻃﻨﻴﺔ"! ﻭﻫﺬﺍ ﻣﻦ ﺃﻫﻢ ﺍﻟﻠﻄﺎﺋﻒ ﰲ
ﺧﺼﻮﺻﻴﺎﺕ ﺍﳌﻜﻮﻥ ﺍﻟﺪﻳﲏ ﻟﻠﻤﺠﺘﻤﻊ ﺍﳌﻐﺮﰊ .ﻭﺍﺳﺘﻤﺮ ﺍﳌﻐﺮﺏ ﰲ ﺗﻄﻮﺭﻩ
ﻕ ﻣﻊ ﺍﳌﺮﺟﻌﻴﺔ ﺍﻟﺪﻳﻨﻴﺔ ﻟﻠﺴﻠﻄﺔ ﺍﻟﺴﻴﺎﺳﻴﺔ ﰲ ﺍﻟﺒﻼﺩ ،ﲢﺖ ﺍﻟﺘﺎﺭﳜﻲ ﻋﻠﻰ ﻭﻓﺎ ٍ
ﺻﻴﻐﺔ ﺇﻣﺎﺭﺓ ﺍﳌﺆﻣﻨﲔ ،ﺑﺪﻻﻟﺘﻬﺎ ﺍﻟﺸﻤﻮﻟﻴﺔ ﺍﳌﺬﻛﻮﺭﺓ ،ﻋﻘﻴﺪ ﹰﺓ ﻭ ﺭﺣِﻤﺎﹰ؛ ﺇﱃ
ﻋﻬﺪ ﺍﻟﺪﻭﻟﺔ ﺍﻟﻌﻠﻮﻳﺔ ،ﻭﻫﺬﺍ ﺍﳌﻌﲎ ﺍﻟﻌﻈﻴﻢ ﻻ ﻳﺰﺩﺍﺩ ﺇﻻ ﻗﻮﺓ ﻭﺭﺳﻮﺧﺎ ،ﻭﻻ
ﺗﺰﺩﺍﺩ ﺁﺛﺎﺭﻩ ﺇﻻ ﴰﻮﻻ ﻭﻭﺿﻮﺣﺎ.
ﻓﻔﻲ ﻇﺮﻭﻑ ﺍﻫﺘﺰﺍﺯ ﻛﺜﲑ ﻣﻦ ﺍﻟﺜﻮﺍﺑـﺖ ﺍﻟﺴﻴﺎﺳﻴـﺔ ﰲ ﺍﻟﻌﺎﱂ
ﺍﳌﻌﺎﺻﺮ-ﺳﻮﺍﺀ ﻗﺒﻞ ﺍﻬﻧﻴﺎﺭ ﺍﻟﻜﺘﻠﺔ ﺍﻟﺸﻴﻮﻋﻴﺔ ﺃﻭ ﺑﻌﺪﻩ ،ﻭﻣﺎ ﺗﻼ ﺫﻟﻚ ﻣﻦ
ﺃﺣﺪﺍﺙ ﻻ ﺗﺰﺍﻝ ﲡﻠﻴﺎﺎ ﺇﱃ ﺍﻵﻥ ،ﻭﻣﺎ ﻛﺎﻥ ﳍﺎ ﻣﻦ ﺁﺛﺎﺭ ﳐﺘﻠﻔﺔ ﻋﻠﻰ ﻛﺜﲑ
ﻣﻦ ﺍﻟﺒﻼﺩ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻹﺳﻼﻣﻴﺔ -ﺑﻘﻲ ﺍﳌﻐﺮﺏ ﲝﻤﺪ ﺍﷲ ﰲ ﺃﻣﻦ ﻭﺃﻣﺎﻥ؛ ِﻟﻤﺎ
ﲢﻘﻖ ﻟﻪ ﻣﻦ ﺃﻣﻦ ﺭﻭﺣﻲ؛ ﺑﺴﺒﺐ ﻫﺬﻩ ﺍﻟﻄﺒﻴﻌﺔ ﺍﻟﺴﻴﺎﺳﻴﺔ ﺍﳌﻨﺪﳎﺔ ﰲ ﺍﻟﻔﻀﺎﺀ
ﺍﻟﺪﻳﲏ ﺍﻟﺴﻤﺢ ،ﺍﻟﻘﺎﺋﻢ ﻋﻠﻰ ﻋﻘﺪ ﺍﻟﺒﻴﻌﺔ .ﻭﻣﺎ ﻛﺎﻥ ﻋﻘﺪ ﺍﻟﺒﻴﻌﺔ ﰲ ﺣﻘﻴﻘﺘﻪ
31 ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ
ﺇﻻ ﺭﺍﺑﻄﺎ ﻗﻠﺒﻴﺎ ﻋﻠﻰ ﺍﳌﺴﺘﻮﻯ ﺍﻟﻮﺟﺪﺍﻧــﻲ ،ﺇﺫ ﺍﻟﺸﻌﻮﺭ ﺍﻟﺪﻳﲏ ﻛﻤﺎ ﺑﻴﻨﺎﻩ
ﻗﺎﺋﻢ ﻋﻠﻰ ﺍﻟﺘﻌﺒﺪ ،ﻭﻫﺬﺍ ﺇﳕﺎ ﻫﻮ ﺗﻮﺍﺻ ﹲﻞ ﺭﻭﺣﻲ ﺑﲔ ﺍﻟﻌﺒﺪ ﻭﺭﺑﻪ ،ﻭﻫﻮ ﺃﻫﻢ
ﺿﻤﺎﻥ ﻭﺃﻗﻮﺍﻩ ﻻﺳﺘﻘﺮﺍﺭ ﺍﳌﻐﺮﺏ .ﺣﻴﺚ ﳝﺎﺭﺱ ﺍﳌﺆﻣﻦ ﻋﺒﺎﺩﺗﻪ ﲝﻔﻆ ﺣﻖ
ﺍﷲ ﻋﻠﻰ ﺍﳌﺴﺘﻮﻯ ﺍﻟﺴﻴﺎﺳﻲ ﺍﳌﺘﻤﺜﻞ ﰲ ﺣﻔﻆ ﻋﻬﺪ ﺍﻟﺒﻴﻌﺔ ،ﻭﺍﻟﺪﻓﺎﻉ ﻋﻨﻪ
ﺑﺎﻟﻐﺎﱄ ﻭﺍﻟﻨﻔﻴﺲ .ﻭﺗﻠﻚ ﻫﻲ ﺍﳌﺮﺟﻌﻴﺔ ﺍﻟﱵ ﺃﺫﻛﺖ ﺭﻭﺡ ﺍﳌﻘﺎﻭﻣﺔ ﰲ
ﺍﻟﺸﻌﺐ ﺍﳌﻐﺮﰊ ،ﻭﺃﺧﺮﺟﺘﻪ ﻣﻦ ﲡﺮﺑﺔ ﺍﻻﺳﺘﻌﻤﺎﺭ ﺃﻗﻮﻯ ﻣﺎ ﻳﻜﻮﻥ.
ﻓﺒﻮﺟﻮﺩ ﺇﻣﺎﺭﺓ ﺍﳌﺆﻣﻨﲔ ﻳﺸﻌﺮ ﺍﳌﻮﺍﻃﻦ ﺍﳌﻐﺮﰊ ﺑﺄﻣﻨﻪ ﺍﻟﺮﻭﺣﻲ؛ ﺑﺴﺒﺐ ﻣﺎ
ﳚﺪ ﻣﻦ ﺿﻤﺎ ٍﻥ ﳌﻤﺎﺭﺳﺔ ﺣﻘﻮﻗﻪ ﺍﻟﺪﻳﻨﻴﺔ ،ﻭﺍﻟﺘﻌﺒﲑ ﻋﻦ ﻣﻮﺍﺟﻴﺪﻩ ﺍﻹﳝﺎﻧﻴﺔ.
ﻓﻬﺬﻩ ﺍﳌﺴﺎﺟﺪ ﺍﳌﻐﺮﺑﻴﺔ ،ﺑﻌﻤﺎﺭﺎ ﺍﻷﺻﻴﻠﺔ ﺍﻟﺮﺍﺳﺨﺔ ،ﺗﻌﻠﻦ -ﻭﻫﻲ ﺗﺮﻓﻊ
ﺍﻷﺫﺍﻥ ﲬﺲ ﻣﺮﺍﺕ ﰲ ﺍﻟﻴﻮﻡ -ﻟﻠﻨﺎﺱ ،ﻛﻞ ﺍﻟﻨﺎﺱ ،ﺍﻷﻣ ﻦ ﻭﺍﻷﻣﺎﻥ ،ﻭﺗﻨﺸﺮ
ﺍﻟﺴﻠﻢ ﻭﺍﻟﺴﻼﻡ .ﻭﺑﺬﻟﻚ ﺗﱰﻝ ﺍﻟﺴﻜﻴﻨﺔ ﻋﻠﻰ ﺍﻟﻘﻠﻮﺏ؛ ﻷﻬﻧﺎ ﺗﺸﻌﺮ ﺃﻥ
ﻋﻘﻴﺪﺎ ﰲ ﲪﻰ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ.
ﻭﻋﻠﻴﻪ ،ﻓﺈﻥ ﺍﻟﻮﺍﻋﻆ ﻭﺍﳋﻄﻴﺐ ﳚﺐ ﺃﻻ ﺗﻐﻴﺐ ﻋﻨﻬﻤﺎ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ
ﺍﻟﺮﺍﺳﺨﺔ ،ﻭﳘﺎ ﻳﺆﺩﻳﺎﻥ ﻣﻬﻤﺘﻬﻤﺎ ﻛﻮﺍﺟﺐ ﺩﻳﲏ ﻭﻭﻃﲏ ﰲ ﺍﻵﻥ ﻧﻔﺴﻪ .ﺑﻞ
ﳚﺐ ﺃﻥ ﺗﻜﻮﻥ ﻫﻲ ﺍﳌﺆﻃﺮ ﺍﻷﺳﺎﺱ -ﺇﱃ ﺟﺎﻧﺐ ﺍﳋﺼﺎﺋﺺ ﺍﻷﺧﺮﻯ -
ﳋﻄﺎﻤﺎ ﺍﻟﺪﻳﲏ.
ﺇﻥ ﺍﻟﻮﻓﺎﺀ ﻟﻌﻘﺪ ﺍﻟﺒﻴﻌﺔ ﻣﻦ ﺣﻴﺚ ﻫﻲ ﺣﻖ ﻣﻦ ﺣﻘﻮﻕ ﺍﷲ ﳚﺐ ﺃﻥ
ﻳﻜﻮﻥ ﻧﺼﺐ ﻋﲔ ﺍﻹﻣﺎﻡ ،ﺃﻭ ﺍﳋﻄﻴﺐ؛ ﻷﻬﻧﻤﺎ ﺇﳕﺎ ﻳﻨﻮﺑﺎﻥ ﰲ ﻣﻬﻤﺘﻬﻤﺎ
ﺗﻠﻚ ﻋﻦ ﺍﻹﻣﺎﻣﺔ ﺍﻟﻌﻈﻤﻰ ،ﻭﻣﻦ ﰒ ﻳﺘﻮﺟﺐ ﻋﻠﻰ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﺍﻟﻌﻤﻞ
ﻋﻠﻰ ﺗﺄﻟﻴﻒ ﺍﻟﻘﻠﻮﺏ ﺣﻮﳍﺎ ﻭﺍﻟﺘﺬﻛﲑ ﺑﻮﺍﺟﺐ ﺍﻟﺴﻤﻊ ﻭﺍﻟﻄﺎﻋﺔ ﻟﻺﻣﺎﻡ
ﺍﻷﻋﻈﻢ ﻭﺫﻟﻚ ﻣﺎ ﺗﻨﻄﻖ ﺑﻪ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﳝﺔ ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺸﺮﻳﻔﺔ.
ﻭﻣﻦ ﻫﻨﺎ ﻭﺟﺐ ﺃﻥ ﺗﻜﻮﻥ ﺗﻮﺟﻴﻬﺎﺕ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ،ﰲ ﺍﻟﺸﺄﻥ ﺍﻟﺪﻳﲏ
ﻭﺍﻟﻮﻃﲏ ﻣﺮﺟﻌﺎ ﺩﺍﺋﻤﺎ ﻟﻠﻮﺍﻋﻆ ﺃﻭ ﺍﳋﻄﻴﺐ؛ ﲢﻘﻴﻘﹰﺎ ﻟﻠﺘﻮﺍﺻﻞ ﺑﲔ ﺍﻹﻣﺎﻡ
ﺍﻷﻋﻈﻢ ﻭﺃﻣﺘﻪ .ﻭﺇﳕﺎ ﻳﺘﻨـﺰﻝ ﺫﻟﻚ ﺑﺼﻮﺭﺓ ﻣﻄﺒﻘﺔ ﺑﺎﻟﺘﻮﺍﺻﻞ ﻣﻊ ﻭﺯﺍﺭﺓ
ﺍﻷﻭﻗﺎﻑ ﻭﺍﻟﺸﺆﻭﻥ ﺍﻹﺳﻼﻣﻴﺔ ،ﻭﻣﻊ ﺍﻠﺲ ﺍﻟﻌﻠﻤﻲ ﺍﻷﻋﻠﻰ ،ﺍﻟﺬﻱ ﻳﺮﺃﺳﻪ
ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ،ﰒ ﻣﻊ ﺍﺎﻟﺲ ﺍﻟﻌﻠﻤﻴﺔ ﺍﶈﻠﻴﺔ ﻋﱪ ﺍﻟﺼﻌﻴﺪ ﺍﻟﻮﻃﲏ.
32 ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ
ﺇﻥ ﺫﻟﻚ ﻣﻦ ﺷﺄﻧﻪ ﺃﻥ ﻳﺴﺪﺩ ﺍﳋﻄﺎﺏ ﺍﻟﺪﻳﲏ ﺍﻟﻌﺎﻣﻞ ﰲ ﺣﻘﻞ ﺍﻹﺻﻼﺡ
ﻭﺍﻟﺘﺮﺑﻴﺔ ﻭﺍﻟﺘﻮﺟﻴﻪ ﻭﺍﻹﺭﺷﺎﺩ ،ﻭﳚﻨﺒﻪ ﻣﻮﺍﻃﻦ ﺍﻟﺰﻟﻞ ﻭﺍﳋﻠﻞ ،ﻭﳛﻔﻈﻪ ﻣﻦ
ﺍﻻﺻﻄﺪﺍﻡ ﺑﺎﳊﻘﺎﺋﻖ ﺍﻹﳝﺎﻧﻴﺔ ،ﻭﺍﻟﺜﻮﺍﺑﺖ ﺍﻟﻮﻃﻨﻴﺔ.
33 ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ
ﺍﶈﻮﺭ ﺍﻷﻭﻝ
-1ﺣﻠﻴﺔ ﺍﻷﻭﻟﻴﺎﺀ ﻷﰊ ﻧﻌﻴﻢ 332/6ﻭﺍﻻﻧﺘﻘﺎﺀ ﻻﺑﻦ ﻋﺒﺪ ﺍﻟﱪ 80ﻭﺗﺮﺗﻴﺐ ﺍﳌﺪﺍﺭﻙ ﻟﻠﻘﺎﺿﻲ ﻋﻴﺎﺽ ﻭﺍﻟﺪﻳﺒﺎﺝ
ﺍﳌﺬﻫﺐ ﰲ ﻣﻌﺮﻓﺔ ﺃﻋﻴﺎﻥ ﻋﻠﻤﺎﺀ ﺍﳌﺬﻫﺐ ﻻﺑﻦ ﻓﺮﺣﻮﻥ.25/1 :
36 ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ
ﻭ ﺍﻋﺘﹶﺼِﻤﻮﺍ ﺑِﺤﺒﻞِ ﺍﷲِ ﺟﻤِﻴﻌًﺎ ﻭ ﻻﹶ ﺗﹶﻔﹶﺮﻗﹸﻮﺍ ،ﻭ ﺍﺫﹾﻛﹸﺮﻭﺍ
ﻧِﻌﻤﺔﹶ ﺍﷲِ ﻋﻠﹶﻴﻜﹸﻢ ﺇِﺫﹾ ﻛﹸﻨﹾﺘﹸﻢ ﺃﹶﻋﺪﺍﺀً ﻓﹶﺄﹶﻟﱠﻒ ﺑﻴﻦ ﻗﹸﻠﹸﻮﺑِﻜﹸﻢ
ﻓﹶﺄﹶﺻﹾﺒﺤﺘﹸﻢ ﺑِﻨِﻌﻤﺘِﻪِ ﺇِﺧﹾﻮﺍﻧﹰﺎ) ﺁﻝ ﻋﻤﺮﺍﻥ(103:
ﻓﻬﻲ ﻧﻌﻤﺔ ﺍﻟﻮﺣﺪﺓ ﻭﺍﻟﺘﺂﻟﻒ ﻻ ﺑﺪ ﺃﻥ ﳛﻔﻈﻬﺎ ﻛﻞ ﻣﺴﻠﻢ ﻣﻮﺍﻃﻦ ﻏﻴﻮﺭ
ﺑﺮﻋﺎﻳﺔ ﺛﻮﺍﺑﺘﻬﺎ ﺍﻟﱵ ﻫﻲ ﻣﻦ ﺃﺳﺒﻎ ﺍﻵﻻﺀ ﻭﺍﻟﻨﻌﻢ ﺍﻟﱵ ﺗﺼﻮﻥ ﺍﻷﻣﻦ ﺍﻟﺮﻭﺣﻲ
ﻭﺍﻟﺴﻴﺎﺳﻲ ﳍﺬﻩ ﺍﻟﺒﻼﺩ .ﻭﻫﻮ ﺑﺬﻟﻚ ﻋﻠﻰ ﺛﻐﺮ ﻋﻈﻴﻢ ﻣﻦ ﺛﻐﻮﺭ ﺍﻹﺳﻼﻡ ،ﻓﻼ
ﻳﺆﺗﲔ ﺍﻹﺳﻼﻡ ﻣﻦ ﻗﺒﻠﻪ .ﻭﻗﺪ ﺣﺬﺭﻧﺎ ﺍﻟﻨﱯ ﻣﻦ ﻛﻔﺮﺍﻥ ﺍﻟﻨﻌﻢ ﺣﲔ ﻗﺎﻝ:
»ﻻ ﺗﺮﺗﺪﻭﺍ ﺑﻌﺪﻱ ﻛﻔﺎﺭﺍ ﻳﻀﺮﺏ ﺑﻌﻀﻜﻢ ﺭﻗﺎﺏ ﺑﻌﺾ« ،ﻭﺍﳌﺮﺍﺩ ﻫﻨﺎ ﻛﻔﺮ
ﺍﻟﻨﻌﻤﺔ ،ﻭﺟﺤﻮﺩﻫﺎ ،ﻭﻧﺴﻴﺎﻥ ﻓﻀﻞ ﺍﷲ ﰲ ﺫﻟﻚ ،ﺑﺎﻟﺘﻔﺮﻳﻂ ﰲ ﺍﺟﺘﻤﺎﻉ
ﺍﻟﺸﻤﻞ ﻭﺍﻟﻜﻠﻤﺔ ،ﻭﻣﻔﺎﺭﻗﺔ ﺍﳉﻤﺎﻋﺔ ﻭﺍﻻﳓﻴﺎﺵ ﻷﻫﻞ ﺍﻟﺸﺬﻭﺫ ﻭﺍﻟﻔﺮﻗﺔ.
ﻭﻫﺬﻩ ﻓﻴﻤﺎ ﻳﻠﻲ ﺍﺛﻨﺎ ﻋﺸﺮ ﻣﻌﻠﻤﺎ ،ﺿﻤﻦ »ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ
ﻭﺍﻟﻮﺍﻋﻆ« ﺗﺪﻝ ﺍﻟﺴﺎﺋﺮﻳﻦ ﻋﻠﻰ ﻣﺎ ﻳﻨﺒﻐﻲ ﺣﻔﻈﻪ ﻭﺭﻋﺎﻳﺘﻪ ،ﻹﺻﻼﺡ
ﺍﻟﺸﺄﻥ ﺍﻟﺪﻳﲏ ﻭﲢﺴﲔ ﺃﺩﺍﺋﻨﺎ ﰲ ﳎﺎﻻﺕ ﺍﻟﺘﻮﺟﻴﻪ ﻭﺍﻹﺭﺷﺎﺩ ﻭﲢﺼﻴﻨﻪ ﻣﻦ
ﻧﻮﺍﺯﻉ ﺍﳋﻼﻑ ﻭﺍﳋﺮﻭﺝ ﻋﻦ ﺍﳉﺎﺩﺓ:
37 ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ
ﻭﳑﺎ ﺫﻣﻪ ﺍﷲ ﻭﺃﻧﻜﺮﻩ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﺃﺣﺒﺎﺭ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﺍﻧﻔﺼﺎﻝ ﺍﻟﻌﻠﻢ ﻋﻦ
ﺍﻟﻌﻤﻞ ،ﺣﻴﺚ ﻗﺎﻝ ﺗﻌﺎﱃ:
ﺃﹶﺗﹶﺎﻣﺮﻭﻥ ﺍﻟﻨﱠﺎﺱ ﺑِﺎﻟﹾﺒِﺮ ﻭ ﺗﹶﻨﹾﺴﻮﻥ ﺃﹶﻧﹾﻔﹸﺴﻜﹸﻢ ﻭ ﺃﹶﻧﹾﺘﹸﻢ ﺗﹶﺘﹾﻠﹸﻮﻥ
ﺍﻟﹾﻜِﺘﹶﺎﺏ ﺃﹶﻓﹶﻼﹶ ﺗﹶﻌﻘِﻠﹸﻮﻥ) ﺍﻟﺒﻘﺮﺓ(44:
ﺧﻼﺻﺎﺕ ﻋﻤﻠﻴﺔ
.1ﺇﻥ ﺍﻹﻣﺎﻡ ﻧﺎﺋﺐ ﻋﻦ ﺍﻷﻣﺔ ﳝﺜﻠﻬﺎ ﰲ ﲪﺎﻳﺔ ﺍﻟﺪﻳﻦ ،ﻭﻣﻦ ﻭﺍﺟﺒﻪ ﺃﻥ
ﳛﻔﻆ ﺃﻣﻨﻬﺎ ﺍﻟﺮﻭﺣﻲ ﻭﳛﺘﺮﻡ ﺍﺧﺘﻴﺎﺭﺍﻬﺗﺎ.
.2ﻳﻔﺘﺮﺽ ﰲ ﺍﻹﻣﺎﻡ ﺑﺎﻋﺘﺒﺎﺭ ﻣﻘﺎﻡ ﺍﻟﻨﻴﺎﺑﺔ ﻋﻦ ﺇﻣﺎﺭﺓ ﺍﳌﺆﻣﻨﲔ ﺍﳌﺘﻀﻤﻨﺔ
ﻟﻠﻮﺭﺍﺛﺔ ﺍﻟﻨﺒﻮﻳﺔ ﺍﻟﱵ ﺃﻗﺎﻣﻪ ﺍﷲ ﻓﻴﻬﺎ ﺃﻥ ﻳﺘﻤﺜﻞ ﺣﺴﻦ ﺍﻷﺳﻮﺓ ،ﻓﺈﳕﺎ
ﺟﻌﻞ ﻟﻴﺆﰎ ﺑﻪ ،ﻭﺇﳕﺎ ﺍﻷﻣﺔ ﺗﺒﻊ ﻷﺋﻤﺘﻬﺎ ﻭﻋﻠﻤﺎﺋﻬﺎ.
.3ﻃﺎﻋﺔ ﻭﻻﺓ ﺍﻷﻣﺮ ﻭﻟﺰﻭﻡ ﺍﳉﻤﺎﻋﺔ ﻭﻧﺒﺬ ﺍﻟﻔﺮﻗﺔ ﺃﻣﺮ ﻭﺍﺟﺐ ﺷﺮﻋﺎ ﱂ
ﻳﻨﺎﺯﻉ ﻓﻴﻪ ﺳﻮﻯ ﺃﻫﻞ ﺍﻷﻫﻮﺍﺀ.
.4ﺍﳋﻼﻑ ﰲ ﺍﻟﺪﻳﻦ ﺷﺮ ﻭﻫﻮ ﻣﻦ ﺷﻴﻢ ﺃﻫﻞ ﺍﻷﻫﻮﺍﺀ ﻭﻣﺼﺪﺭ ﻛﻞ ﻓﺘﻨﺔ
ﻭﻓﺮﻗﺔ ،ﻓﻌﻠﻰ ﺍﻹﻣﺎﻡ ﺃﻥ ﳛﺮﺹ ﻋﻠﻰ ﻭﺣﺪﺓ ﺍﻷﻣﺔ ،ﻓﺈﻥ ﻣﻦ ﺍﳌﺴﺘﺤﺐ
ﺗﺮﻙ ﺍﳌﺴﺘﺤﺐ ﻟﺘﺄﻟﻴﻒ ﺍﻟﻘﻠﻮﺏ.
.5ﻭﺣﺪﺓ ﺍﻷﻣﺔ ﻣﻄﻠﺐ ﺷﺮﻋﻲ ﻭﺍﺟﺘﻤﺎﻋﻲ ﻭﺳﻴﺎﺳﻲ ﻳﺘﺤﻘﻖ ﺑﻪ ﺃﻣﻦ
ﺍﻟﻔﺮﺩ ﻭﺍﺘﻤﻊ ﻭﺍﺳﺘﻘﺮﺍﺭﻩ.
.6ﺍﻟﺘﺼﻮﻑ ﺍﻟﺴﲏ ﻣﺴﻠﻚ ﺃﺻﻴﻞ ﰲ ﺍﻟﺰﻫﺪ ﻭﺗﺰﻛﻴﺔ ﺍﻷﻧﻔﺲ ،ﻭﻫﻮ
ﺍﺧﺘﻴﺎﺭ ﺃﺳﻼﻓﻨﺎ ﻣﻨﺬ ﺃﻣﺪ ﺑﻌﻴﺪ ،ﻓﺎﳊﻔﺎﻅ ﻋﻠﻴﻪ ﺣﻔﺎﻅ ﻋﻠﻰ ﻣﻘﻮﻣﺎﺕ
ﺍﻷﻣﻦ ﺍﻟﺮﻭﺣﻲ ﻟﻠﺒﻼﺩ.
.7ﺭﻋﺎﻳﺔ ﺍﳌﺬﻫﺐ ﺍﳌﺎﻟﻜﻲ ﺭﻋﺎﻳﺔ ﳌﻨﺤﻰ ﺍﻟﻮﺳﻄﻴﺔ ﻭﺍﻻﻋﺘﺪﺍﻝ ،ﻭﺿﻤﺎﻥ
ﻟﺴﻠﻮﻙ ﺍﻟﻨﺎﺱ ﺳﺒﻴﻞ ﺍﻟﻨﻤﻂ ﺍﻷﻭﺳﻂ ﺍﻟﺬﻱ ﻳﻠﺤﻖ ﺑﻪ ﺍﻟﺘﺎﱄ ﻭﻳﺮﺟﻊ
ﺇﻟﻴﻪ ﺍﻟﻐﺎﱄ.
.8ﻣﻦ ﻓﻘﻪ ﺍﻟﺪﺍﻋﻴﺔ ﺇﻣﺎﻣﺎ ﻭ ﺧﻄﻴﺒﺎ ﺗﺮﺗﻴﺐ ﺍﻷﻭﻟﻮﻳﺎﺕ ﰲ ﻓﻘﻪ ﺍﻟﺘﻮﺟﻴﻪ
ﻭﺍﻹﺻﻼﺡ ،ﻭﺫﻟﻚ ﻣﻦ ﺳﻨﻦ ﺍﷲ ﰲ ﺍﻟﺘﻐﻴﲑ ﻭﺳﲑ ﻗﻮﺍﻧﲔ ﺍﻟﻜﻮﻥ
ﻭﺍﻟﺘﺎﺭﻳﺦ ﻭﺍﻻﺟﺘﻤﺎﻉ ﺍﻹﻧﺴﺎﱐ.
53 ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ
.9ﺍﻟﺪﻋﻮﺓ ﺑﺎﳊﻜﻤﺔ ﻭﺍﻟﺘﺄﱐ ﻭﺍﻟﺘﺪﺭﺝ ﰲ ﺍﻹﺻﻼﺡ ﺳﻨﺔ ﺍﻷﻧﺒﻴﺎﺀ
ﻭﺍﳌﺼﻠﺤﲔ ،ﻭﻣﻦ ﻓﺎﺗﻪ ﺣﻈﻪ ﻣﻦ ﺫﻟﻚ ﻛﺎﻥ ﻣﺎ ﻳﻔﺴﺪ ﺃﻛﺜﺮ ﳑﺎ
ﻳﺼﻠﺢ.
.10ﺗﻌﻠﻴﻢ ﺍﻟﻨﺎﺱ ﺑﺼﻐﺎﺭ ﺍﻟﻌﻠﻢ ﻗﺒﻞ ﻛﺒﺎﺭﻩ ﻳﻘﺘﻀﻲ ﺍﻟﻌﻨﺎﻳﺔ ﺑﺘﺰﻛﻴﺔ ﺍﻷﻧﻔﺲ
ﻭﺑﻨﺎﺀ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻫﻮ ﳏﻮﺭ ﺍﻹﺻﻼﺡ ﻭﺍﻟﺘﻐﻴﲑ.
.11ﻣﻦ ﻓﻘﻪ ﺍﻹﻣﺎﻡ ﻭﺣﻜﻤﺘﻪ ﺍﺟﺘﻨﺎﺏ ﺍﳌﻀﺎﻳﻖ ﺍﳌﺜﲑﺓ ﻟﻠﺨﻼﻑ ،ﻭﻣﺎ ﻳﺜﲑ
ﻧﻮﺍﺯﻉ ﺍﻟﻔﺘﻨﺔ ﺑﲔ ﺍﳌﺴﻠﻤﲔ.
.12ﻛﻤﺎ ﳛﺘﺎﺝ ﺍﻹﻣﺎﻡ ﺇﱃ ﺍﻟﺘﺤﻠﻲ ﺑﺴﻌﺔ ﺍﻷﻓﻖ ﰲ ﻣﺴﺎﺋﻞ ﺍﳋﻼﻑ،
ﺍﺟﺘﻨﺎﺑﺎ ﻟﻠﺠﻤﻮﺩ ﻭﺍﻻﻧﻐﻼﻕ.
54 ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ
ﺍﶈﻮﺭ ﺍﻟﺜﺎﱐ
ﺍﻟﻮﻋﻆ ﻭﺍﻹﺭﺷﺎﺩ
ﻣﻦ ﺍﻟﺘﻨﻤﻴﺔ ﺍﻟﺮﻭﺣﻴﺔ ﺇﻟﻰ ﺍﻟﺘﻨﻤﻴﺔ ﺍﻟﻮﻃﻨﻴﺔ
55 ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ
ﺍﻟﻮﻋﻆ ﻭﺍﻹﺭﺷﺎﺩ
ﻣﻦ ﺍﻟﺘﻨﻤﻴﺔ ﺍﻟﺮﻭﺣﻴﺔ ﺇﱃ ﺍﻟﺘﻨﻤﻴﺔ ﺍﻟﻮﻃﻨﻴﺔ
ﻭﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ:
ﻦ ﺃﹶﻧﹾﺒﺎِﺀ ﺍﻟﺮﺳﻞِ ﻣﺎ ﻧﹸﺜﹶﺒﺖﹸ ﺑِ ِﻪ
ﻚ ﻣِ ﻭﻛﹸﻼًّ ﻧﹶﻘﹸﺺﱡ ﻋﻠﹶﻴ
ﻓﹸﺆﺍﺩﻙ ﻭﺟﺎﺀﻙ ﻓِﻲ ﻫﺬِﻩِ ﺍﻟﹾﺤﻖ ﻭﻣﻮﻋِﻈﹶﺔﹲ ﻭﺫِﻛﹾﺮﻯ
ﻟِﻠﹾﻤﺆﻣِﻨِﻴﻦ) ﻫﻮﺩ(120:
ﻭﻗﺎﻝ ﺟﻞ ﻭﻋﻼ:
ﻳﻌِﻈﹸﻜﹸﻢ ﻟﹶﻌﻠﱠﻜﹸﻢ ﺗﹶﺬﹶﻛﱠﺮﻭﻥ) ﺍﻟﻨﺤﻞ(90:
ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻟﻨﺼﻮﺹ ﺍﻟﱵ ﺗﻜﺸﻒ ﻋﻦ ﻣﻔﻬﻮﻡ ﺍﻟﻮﻋﻆ؛ ﲟﺎ ﻫﻮ ﺗﺮﺑﻴﺔ
ﺇﳝﺎﻧﻴﺔ ،ﻭﺗﺰﻛﻴﺔ ﺭﻭﺣﻴﺔ؛ ﺣ ﺪﹰﺍ ﻭﻏﺎﻳ ﹰﺔ.
ﻭﺃﻣﺎ ﺍﻹﺭﺷﺎﺩ ﰲ ﺍﺎﻝ ﺍﻟﺪﻳﲏ ؛ ﻓﺈﻧﻪ ﺁﺋﻞ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﺇﱃ ﺍﳌﻌﲎ ﺍﻷﻭﻝ،
ﺃﻱ ﺍﳌﻮﻋﻈﺔ.
ﻭﻗﺪ ﺃﻓﺎﺩ ﻟﻔﻆ ﺍﻹﺭﺷﺎﺩ ﻣﻌﲎ ﺍﻟﺘﻌﻠﻴﻢ ﺻﺮﳛﺎ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﺃﺧﺮﺟﻪ
ﺍﳊﺎﻛﻢ ﰲ ﻣﺴﺘﺪﺭﻛﻪ) (1ﻣﻦ ﻃﺮﻳﻖ ﺃﰊ ﺍﻟﺪﺭﺩﺍﺀ :ﺃﻥ ﺭﺟﻼ ﳊﻦ ﻋﻨﺪ ﺭﺳﻮﻝ
ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﳌﻦ ﺣﻮﻟﻪ "ﺃﺭﺷﺪﻭﺍ ﺃﺧﺎﻛﻢ" ﺃﻱ ﻋﻠﱢﻤﻮﻩ.
ﻓﺒﻴﺎﻥ ﺍﻷﺻﻮﻝ ﺍﻹﳝﺎﻧﻴﺔ ،ﻭﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ،ﻭﺗﻌﻠﻴﻢ ﻣﺎ ﻳﺼﻠﺢ ﻭﻣﺎ ﻻ
ﻳﺼﻠﺢ ،ﻣﻦ ﺃﻣﻮﺭ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﺍﳌﻌﺎﻣﻼﺕ؛ ﺇﳕﺎ ﻏﺎﻳﺘﻪ ﰲ ﺍﳊﻘﻴﻘﺔ ﻋﺒﺎﺩﺓ ﺍﷲ
ﻭﻧﻴﻞ ﺭﺿﺎﻩ ،ﻭﺍﻟﺘﺨﻠﻖ ﺑﺄﺧﻼﻕ ﺍﻟﺘﻘﻮﻯ ﻭﺍﻟﻮﺭﻉ .ﻓﺎﹾﻟﺘﻘﹶﻰ ﻣ ﹾﻔﻬﻮﻣﺎ "ﺍﻟﻮﻋﻆ
ﻭﺍﻹﺭﺷﺎﺩ" ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﻋﻠﻰ ﻏﺎﻳﺔ ﻭﺍﺣﺪﺓ ،ﻭﺇﻥ ﺍﺧﺘﻠﻔﺖ ﺻﻮﺭﳘﺎ ﺍﻟﻌﻤﻠﻴﺔ،
ﻭﻭﺳﺎﺋﻠﻬﻤﺎ ﺍﻟﺘﺮﺑﻮﻳﺔ ﻭﺍﻟﺘﻮﺟﻴﻬﻴﺔ.
ﻭﻣﻦ ﻫﻨﺎ؛ ﻓﻘﺪ ﺍﺳﺘﻌﻤﻞ ﺍﻟﻘﺮﺁﻥ ﻣﺼﻄﻠﺢ "ﺍﻟﺮﺷﺪ" ﻭﻣﺸﺘﻘﺎﺗﻪ ﰲ ﺳﻴﺎﻕ
ﺍﻟﺘﺮﺑﻴﺔ ﻭﺍﻟﺘﻌﻠﻴﻢ ،ﻭﻛﺬﺍ ﰲ ﺳﻴﺎﻕ ﺍﳍﺪﺍﻳﺔ؛ ﲟﺎ ﻫﻲ ﻧﺘﻴﺠﺔ ﳍﻤﺎ .ﻗﺎﻝ ﺗﻌﺎﱃ ﰲ
ﺳﻴﺎﻕ ﺍﻟﺘﻌﻠﻴﻢ ،ﰲ ﻗﺼﺔ ﻣﻮﺳﻰ ﻣﻊ ﺍﳋﻀﺮ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ:
ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ:
ﻭﺇِﺫﹶﺍ ﺳﺄﹶﻟﹶﻚ ﻋِﺒﺎﺩِﻱ ﻋﻨﱢﻲ ﻓﹶﺈِﻧﱢﻲ ﻗﹶﺮِﻳﺐٌ ﺃﹸﺟِﻴ
ﺐ
ﺩﻋﻮﺓﹶ ﺍﻟﺪﺍﻉِ ﺇِﺫﹶﺍ ﺩﻋﺎﻥِ ﻓﹶﻠﹾﻴﺴﺘﹶﺠِﻴﺒﻮﺍ ﻟِﻲ ﻭﻟﹾﻴﺆﻣِﻨﹸﻮﺍ ﺑِﻲ
ﻟﹶﻌﻠﱠﻬﻢ ﻳﺮﺷﹸﺪﻭﻥ) ﺍﻟﺒﻘﺮﺓ.(186:
ﻓﻬﺬﺍ ﺍﻟﻘﺼﺪ ﺇﺫﺍ ﻭﺿﻌﻪ ﺍﻟﻮﺍﻋﻆ ﺃﻭ ﺍﳌﺮﺷﺪ ﻧﺼﺐ ﻋﻴﻨﻴﻪ؛ ﺃﻣﻜﻦ ﺑﺈﺫﻥ ﺍﷲ
ﺃﻥ ﻳﺴﲑ ﺑﻮﻇﻴﻔﺔ ﺍﻟﺘﺮﺑﻴﺔ ﻭﺍﻟﺘﻌﻠﻴﻢ ﰲ ﺍﺎﻝ ﺍﻟﺪﻳﲏ ﺇﱃ ﻏﺎﻳﺘﻬﺎ ﺍﳊﻘﻴﻘﻴﺔ،
ﻭﺃﻣﻜﻦ ﺃﻥ ﻳﺘﺨﻠﺺ ﻣﻦ ﻛﻞ ﺍﻟﺸﻮﺍﺋﺐ ﺍﻟﱵ ﺪﻣﻬﺎ ﻭﺗﻨﻘﺾ ﻓﺎﺋﺪﺎ،
ﻭﻳﻨﺠﺢ ﻓﻌﻼ ﰲ ﺇﺧﺮﺍﺝ "ﺍﳌﻮﺍﻃﻦ ﺍﻟﺼﺎﱀ" ﻟﻠﻨﺎﺱ ﺗﺮﺑﻴﺔ ﻭﺗﻜﻮﻳﻨﺎ.
ﺫﻟﻚ ﺃﻥ ﻣﻔﻬﻮﻡ "ﺍﳌﻮﺍﻃﻦ ﺍﻟﺼﺎﱀ" ﺍﻟﺬﻱ ﺗﺴﻌﻰ ﻛﻞ ﺍﻷﺩﺑﻴﺎﺕ ﺍﻟﺘﺮﺑﻮﻳﺔ
ﻭﺍﻟﻘﺎﻧﻮﻧﻴﺔ ﰲ ﺍﻟﻌﺎﱂ ﻹﻧﺘﺎﺟﻪ ﺑﺸﱴ ﺍﻟﻮﺳﺎﺋﻞ ،ﻓﺘﻨﺠﺢ ﺣﻴﻨﺎ ﺑﺼﻮﺭﺓ ﻧﺴﺒﻴﺔ،
ﻭﺗﻔﺸﻞ ﺃﺣﻴﺎﻧﺎ ﺃﺧﺮﻯ ﻓﺸﻼ ﺫﺭﻳﻌﺎ ؛ ﺇﳕﺎ ﻫﻮ ﻣﻔﻬﻮﻡ "ﺍﻹﻧﺴﺎﻥ ﺍﻟﻜﺎﻣﻞ"،
ﺍﻟﺬﻱ ﺗﻌﺮﺿﻪ ﺍﳌﻔﺎﻫﻴﻢ ﺍﻟﺪﻳﻨﻴﺔ ﺍﻟﺘﺮﺑﻮﻳﺔ .ﺣﻴﺚ ﺇﻥ ﺍﻟﺘﻨﻤﻴﺔ ﺍﻟﺮﻭﺣﻴﺔ ﻫﻲ
ﺃﺳﺎﺱ ﺍﻟﺘﻨﻤﻴﺔ ﺍﻟﺒﺸﺮﻳﺔ ﰲ ﺍﻹﺳﻼﻡ ،ﻭﻫﻲ ﻣﺮﺟﻊ ﺍﻟﻌﻤﺮﺍﻥ ﺍﻟﺒﺸﺮﻱ ﰲ
ﺍﻷﺭﺽ .ﻳﻘﻮﻝ ﺟﻞ ﻭﻋﻼ:
ﻣﻦ ﻋﻤِﻞﹶ ﺻﹶﺎﻟِﺤًﺎ ﻣِﻦ ﺫﹶﻛﹶﺮٍ ﺃﹶﻭ ﺃﹸﻧﺜﹶﻰ ﻭﻫﻮ ﻣﺆﻣِﻦٌ
ﻓﹶﻠﹶﻨﹸﺤﻴِﻴﻨﱠﻪ ﺣﻴﺎﺓﹰ ﻃﹶﻴﺒﺔﹰ ﻭﻟﹶﻨﹶﺠﺰِﻳﻨﱠﻬﻢ ﺃﹶﺟﺮﻫﻢ ﺑِﺄﹶﺣﺴﻦِ ﻣﺎ
ﻛﹶﺎﻧﹸﻮﺍ ﻳﻌﻤﻠﹸﻮﻥ) ﺍﻟﻨﺤﻞ(97:
ﻭﻗﺎﻝ ﰲ ﺳﻴﺎﻕ ﻋﻤﺮﺍﻥ ﺍﻷﺭﺽ ﻭﺍﻻﺑﺘﻼﺀ ﺑﺎﻟﻌﻴﺶ ﻓﻴﻬﺎ:
ﻗﹶﺎﻝﹶ ﺍﻫﺒِﻄﹶﺎ ﻣِﻨﹾﻬﺎ ﺟﻤِﻴﻌًﺎ ﺑﻌﻀﹸﻜﹸﻢ ﻟِﺒﻌﺾٍ ﻋﺪﻭﱞ ﻓﹶﺈِﻣﺎ
ﻳﺄﹾﺗِﻴﻨﱠﻜﹸﻢ ﻣِﻨﱢﻲ ﻫﺪًﻯ ﻓﹶﻤﻦ ﺍﺗﱠﺒﻊ ﻫﺪﺍﻱ ﻓﹶﻼ ﻳﻀِﻞﱡ ﻭﻻ
ﻳﺸﹾﻘﹶﻰ .ﻭﻣﻦ ﺃﹶﻋﺮﺽﹶ ﻋﻦ ﺫِﻛﹾﺮِﻱ ﻓﹶﺈِﻥ ﻟﹶﻪ ﻣﻌِﻴﺸﹶﺔﹰ ﺿﹶﻨﻜﹰﺎ
ﻭﻧﹶﺤﺸﹸﺮﻩ ﻳﻮﻡ ﺍﻟﹾﻘِﻴﺎﻣﺔِ ﺃﹶﻋﻤﻰ) ﻃﻪ.(124:
ﻓـ"ﺍﳊﻴﺎﺓ ﺍﻟﻄﻴﺒﺔ" ،ﻭ "ﻋﺪﻡ ﺍﻟﺸﻘﺎﺀ" ،ﺍﳌﻨﻔﻴﺎﻥ ﻋﻦ ﺍﳌﺆﻣ ِﻦ ﺍﻟﺬﱠﺍ ِﻛ ِﺮ ﺭﺑﻪ،
ﳑﻦ ﻫﻮ ﻣﻦ ﺃﻫﻞ ﺍﳍﺪﻯ ﻭ ﺍﻟﺼﻼﺡ ،ﻛﻤﺎ ﻭﺭﺩ ﰲ ﺳﻴﺎﻕ ﺍﻵﻳﺘﲔ؛ ﺇﳕﺎ ﳘﺎ
60 ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ
ﲨﺎﻝ ﺍﻟﻌﻴﺶ ﺍﻟﺪﻧﻴﻮﻱ ،ﻭﻛﻤﺎﻝ ﻧﻌﻤﺘﻪ ،ﻭ ﺿﻤﺎﻥ ﺭﺯﻗﻪ ﻭﺍﺳﺘﻘﺮﺍﺭﻩ ،ﻭﲤﺎﻡ
ﺃﻣﻨﻪ ﻭ ﺃﻣﺎﻧﻪ ،ﻭﻛﺎﻣﻞ ﺳﻼﻣﺘﻪ ﻭﻋﺎﻓﻴﺘﻪ .ﻭ ﻗﺪ ﻭﺭﺩ ﳓﻮ ﺫﻟﻚ ﰲ ﺍﻟﺘﻔﺴﲑ
ﺍﳌﺄﺛﻮﺭ ﳌﻌﲎ "ﺍﳊﻴﺎﺓ ﺍﻟﻄﻴﺒﺔ" ،ﻓﻘﺪ ﺃﺧﺮﺝ ﺍﻹﻣﺎﻡ ﺍﻟﻄﱪﻱ ﺑﺴﻨﺪﻩ) :ﻋﻦ ﺍﺑﻦ
ﻋﺒﺎﺱ" :ﻓﻠﻨﺤﻴﻴﻨﻪ ﺣﻴﺎﺓ ﻃﻴﺒﺔ" ،ﻗﺎﻝ :ﺍﳊﻴﺎﺓ ﺍﻟﻄﻴﺒﺔ :ﺍﻟﺮﺯﻕ ﺍﳊﻼﻝ ﰲ
ﺿﻨﻚ ﺍﻟﻌﻴﺶ ﻚ! ﻭﺇﳕﺎ ﻳﺘﻼﰱ ﺍﻟﺪﻧﻴﺎ() .(1ﻭﺿﺪ ﺫﻟﻚ ﺇﳕﺎ ﻫﻲ ﺍﳌﻌﻴﺸ ﹸﺔ ﺍﻟﻀﻨ
ﰲ ﺍﻟﺪﻧﻴﺎ ﺑﻀﻤﺎﻥ ﺛﻼﺛﺔ ﺃﺷﻴﺎﺀ ،ﻫﻲ :ﺍﻷﻣﻦ ﰲ ﺍﻷﻧﻔﺲ ﻭﺍﻷﻣﻮﺍﻝ ،ﻭﺍﻟﻌﺎﻓﻴﺔ
ﰲ ﺍﻷﺭﻭﺍﺡ ﻭﺍﻷﺑﺪﺍﻥ ،ﻭﺍﻟﺮﺯﻕ ﺍﻟﻮﺍﺳﻊ ﺍﻟﻄﻴﺐ ﺍﳊﻼﻝ .ﻭﻛﻞ ﺫﻟﻚ ﻫﻮ
ﺟﺰﺍﺀ ﺍﻻﻫﺘﺪﺍﺀ ﺪﻱ ﺍﷲ ﻭﺳﻨﺔ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ؛ ﺗﺮﺑﻴ ﹰﺔ
ﻭﺗﺰﻛﻴ ﹰﺔ ؛ ﳑﺎ ﳛﻘﻖ ﻣﺎ ﻳﺴﻤﻰ ﰲ ﺍﻻﺻﻄﻼﺡ ﺍﳌﻌﺎﺻﺮ ﺍﻷﻣﻦ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻷﻣﻦ
ﺍﻟﻐﺬﺍﺋﻲ ﻭﺍﻷﻣﻦ ﺍﻟﺼﺤﻲ .ﻭﻫﻲ ﺍﻟﻨﻌﻢ ﺍﻟﺜﻼﺙ ﺍﻟﻜﱪﻯ ﺍﻟﱵ ﺫﻛﺮﻫﺎ ﺍﻟﻨﱯ
ﺍﻟﻜﺮﱘ ﰲ ﺣﺪﻳﺚ ﺷﺮﻳﻒ ،ﺣﻴﺚ ﻗﺎﻝ ) :ﻣ ﻦ ﺃﺻﺒﺢ ﻣﻨﻜﻢ ﺁﻣِﻨﹰﺎ ﰲ ِﺳ ﺮِﺑﻪِ،
)(2
ﺕ ﻟﻪ ﺍﻟﺪﻧﻴﺎ ﲝﺬﺍﻓﲑﻫﺎ!(ﺕ ﻳﻮﻣﻪ ،ﻓﻜﺄﳕﺎ ﺣِﻴ ﺰ ﻣﻌﺎﰱ ﰲ ﺟﺴﺪﻩ ،ﻋﻨﺪﻩ ﻗﹸﻮ
ﻭﻫﺬﺍ ﻣﻦ ﺍﳌﻘﺎﺻﺪ ﺍﻟﺘﺒﻌﻴﺔ ﰲ ﺍﻟﺪﻳﻦ ،ﳑﺎ ﻳﻨﺠﺮ ﻣﻊ ﺍﳌﻘﺎﺻﺪ ﺍﻷﺻﻠﻴﺔ ،ﺍﻟﱵ
ﻫﻲ ﺍﻟﻌﻤﻞ ﻟﻶﺧﺮﺓ؛ ﹶﻓﻴﻤ ﻦ ﺍﷲ ﺑﻨﻌﻤﺘﻪ ﻋﻠﻰ ﺍﻟﻌﺒﺪ ﺑﺼﻼﺡ ﺩﻧﻴﺎﻩ؛ ِﻟﻤﺎ ﺍﺷﺘﻐﻞ
ﺑﻪ ﻣﻦ ﺻﻼﺡ ﺃﺧﺮﺍﻩ.
ﻭﺍﻟﺴﻌﻲ ﺇﱃ ﺫﻟﻚ ﺑﺈﺻﻼﺡ ﺍﻷﻧﻔﺲ ﻭﺗﻄﻬﲑﻫﺎ ﳑﺎ ﻳﺴﻮﺅﻫﺎ ﺩﻳﻨﹰﺎ ﻭﺧﻠﻘﺎﹰ؛
ﻫﻮ ﳕﻮﺫﺝ ﺍﻟﺘﺮﺑﻴﺔ ﺍﳌﻨﺸﻮﺩ ﻭﺍﳌﻘﺼﻮﺩ ،ﻭﺍﻟﻜﻞ ﰲ ﺍﻹﺳﻼﻡ ﻳﺴﻌﻰ ﺇﻟﻴﻪ .ﻭﻳﺒﻠﱢ ﹸﻎ
ﷲ ﺗﻌﺎﱃ ﻛ ﱠﻞ ﻣﺆﻣﻦ ﻣﺒﻠﻐﻪ ﻣﻦ ﻣﺪﺍﺭﺝ ﺍﻟﺼﻼﺡ ﻭﺍﻟﺘﻘﻮﻯ؛ ﻋﻠﻰ ﻗﺪﺭ ﺍُ
ﺻﺪﻗﻪ ،ﻭﻋﻠﻮ ﳘﺘﻪ ﰲ ﺍﺎﻫﺪﺓ ﺍﻟﺮﻭﺣﻴﺔ ﻭﺍﻟﺘﺼﻔﻴﺔ ﺍﻟﻨﻔﺴﻴﺔ .ﻭﻋﻠﻰ ﻗﺪﺭ ﺃﻫﻞ
ﺍﻟﻌﺰﻡ ﺗﺄﰐ ﺍﻟﻌﺰﺍﺋﻢ.
-1ﺃﺧﺮﺟﻪ ﺃﲪﺪ 305/4ﻭﺍﻟﺘﺮﻣﺬﻱ 3925ﻭﻗﺎﻝ ﻫﺬﺍ ﺣﺴﻦ ﻏﺮﻳﺐ ﻣﻦ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ،ﻭﺍﺑﻦ ﻣﺎﺟﻪ 3108
ﻭﺍﻟﻄﱪﺍﱐ 270/10ﻭﺍﳊﺎﻛﻢ ﰲ ﺍﳌﺴﺘﺪﺭﻙ 7/3ﻭﻗﺎﻝ ﻫﺬﺍ ﺣﺪﻳﺚ ﺻﺤﻴﺢ ﺍﻹﺳﻨﺎﺩ.
64 ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ
"ﺣﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ" -ﺑﺎﳌﻨﻈﻮﺭ ﺍﻹﺳﻼﻣﻲ -ﻣﻨﺪﺭﺟﺔ ﺿﻤﻦ ﻣﻔﻬﻮﻡ ﺍﻟﺘﻌﺒﺪ
ﺃﺻﺎﻟ ﹰﺔ.
-1ﻣﻦ ﺧﻄﺎﺏ ﺟﻼﻟﺘﻪ ﻏﺪﺍﺓ ﺗﻨﺼﻴﺐ ﺍﻠﺲ ﺍﻟﻌﻠﻤﻲ ﺍﻷﻋﻠﻰ ﻭﺍﺎﻟﺲ ﺍﻟﻌﻠﻤﻴﺔ ﺍﶈﻠﻴﺔ ﺑﻔﺎﺱ .ﺍﳉﻤﻌﺔ 30ﺃﺑﺮﻳﻞ
.2004
70 ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ
ﺧﻼﺻﺎﺕ ﻋﻤﻠﻴﺔ
ﻭﳝﻜﻦ ﺗﻠﺨﻴﺺ ﻣﺎ ﺳﺒﻖ ﰲ ﺍﳌﺴﺎﺋﻞ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﺘﺎﻟﻴﺔ:
ﺍﻋﺘﻤﺎﺩ ﺍﳋﻄﺎﺏ ﺍﻟﻮﺟﺪﺍﱐ ﺍﻟﻘﻠﱯ ﺃﺛﻨـﺎﺀ ﺍﻟﻮﻋـﻆ ﻭﺍﻹﺭﺷـﺎﺩ - .1
ﺍﻟﻜﱪﻯ ؛
ﺗﺄﻛﻴﺪ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻮﻃﻦ ﳏﺒ ﹰﺔ ﻭﺧﺪﻣ ﹰﺔ ؛ .3
ﻭﻋﺪﻡ ﺍﻟﺘﻮﺍﻛﻞ ؛
ﺻﻨﺎﻋﺔ ﺍﻟﻨﻔﺴﻴﺔ ﺍﻻﺳﺘﻴﻌﺎﺑﻴﺔ ﺑﺘﺮﺑﻴﺔ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﻗﺒﻮﻝ ﺍﻟﺮﺃﻱ ﺍﻵﺧﺮ. .5
71 ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ
ﺍﶈﻮﺭ ﺍﻟﺜﺎﻟﺚ
ﺗﺪﺑـﻴـﺮ ﺍﻟﺸـﺄﻥ ﺍﻟﺪﻳـﻨﻲ
-1ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ 200/4ﺑﺎﺏ ﻟﺰﻭﻡ ﺍﻟﺴﻨﺔ ،ﻭﺍﻟﺘﺮﻣﺬﻱ ،44/5ﺍﺑﻦ ﻣﺎﺟﺔ ﰲ ﺍﳌﻘﺪﻣﺔ ﺣﺪﻳﺚ ﺭﻗﻢ 43ﻭﺍﻟﺪﺍﺭﻣﻲ
ﰲ ﺍﻟﺴﻨﻦ ﺑﺎﺏ ﺍﺗﺒﺎﻉ ﺍﻟﺴﻨﺔ .57/1:ﻭﺍﳊﺎﻛﻢ ﰲ ﺍﳌﺴﺘﺪﺭﻙ 175/1 :ﻭﺍﺑﻦ ﺣﺒﺎﻥ.179/1:
-2ﺭﻭﺍﻩ ﺍﳊﺎﻛﻢ ،93/1:ﻭﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ ﺑﻼﻏﺎ.1663 :
-3ﻣﺼﻨﻒ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ 100/ 7:ﺣﺪﻳﺚ .34498
-4ﺃﺧﺮﺟﻪ ﺍﻟﻨﺴﺎﺋﻲ 3075ﻭﺍﺑﻦ ﻣﺎﺟﺔ 3029ﻭﺍﺑﻦ ﺣﺒﺎﻥ .183/9
78 ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ
ﻧﻔﻮﺱ ﺍﻷﺗﺒﺎﻉ ،ﻭﲢﺒﻴﺐ ﺍﻻﻧﻘﻴﺎﺩ ..ﺃﻭ ﺣﺐ ﺍﻹﻛﺜﺎﺭ ﻭ ﺍﻟﺰﻳﺎﺩﺓ ﻭ ﺍﻟﺘﻔﺮﻳﻊ ﰲ
ﺍﻷﻣﻮﺭ ﺍﳌﺴﺘﺤﺴﻨﺔ ﻟﺪﻳﻬﻢ ،ﻓﺈﻥ ﺍﻟﻨﻬﻢ ﰲ ﺍﶈﺒﻮﺏ ﻣﻦ ﻧﺰﻋﺎﺕ ﺍﻟﻨﻔﻮﺱ«).(1
ﻭﻟﺬﻟﻚ ﻟﺰﻡ ﺭﺩ ﺍﻟﻨﺎﺱ ﺇﱃ ﺍﻷﻣﺮ ﺍﻟﻌﺘﻴﻖ ،ﻭﻧﺸﺮ ﺍﻟﻌﻠﻢ ﺑﻴﻨﻬﻢ ،ﻭﺭﺑﻄﻬﻢ
ﺻﻮِﻟ ِﻪ ﻭﺃﺩﻟﺘﻪ ؛ ﺣﱴ ﻻ ﻳﺰﻫﺪ ﻓﻴﻪ ﺍﳉﻬﺎﻝ ﺍﻟﺬﻳﻦ ﳛﺴﺒﻮﻥ ﺑﺎﳌﺬﻫﺐ ؛ ﹸﺃ
ﺍﻟﺪﻟﻴﻞ ﻧﺼﺎ ﳎﺮﺩﺍ ﻳﻄﲑ ﺑﻪ ﺍﳌﺮﺀ ﻫﻨﺎ ﻭﻫﻨﺎﻙ ،ﺩﻭﻥ ﻣﺮﺍﻋﺎﺓ ﻣﺎ ﺗﻮﺍﺭﺩ ﻣﻌﻪ ﰲ
ﻣﻨﺎﺯﻉ ﺍﳋﻼﻑ.
ﻭﻗﺪ ﻗﺎﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ»:ﻣﻦ ﻛﺎﻥ ﻣﺴﺘﻨﺎ ﻓﻠﻴﺴﱳ ﲟﻦ
ﻗﺪ ﻣﺎﺕ! ﺃﻭﻟﺌﻚ ﺃﺻﺤﺎﺏ ﳏﻤﺪ ﻛﺎﻧﻮﺍ ﺧﲑ ﻫﺬﻩ ﺍﻷﻣﺔ ،ﺃﺑﺮﻫﺎ ﻗﻠﻮﺑﺎ،
ﻭﺃﻋﻤﻘﻬﺎ ﻋﻠﻤﺎ ،ﻭﺃﻗﻠﻬﺎ ﺗﻜﻠﻔﺎ ،ﻗﻮﻡ ﺍﺧﺘﺎﺭﻫﻢ ﺍﷲ ﻟﺼﺤﺒﺔ ﻧﺒﻴﻪ ﻭﻧﻘﻞ ﺩﻳﻨﻪ
ﻓﺘﺸﺒﻬﻮﺍ ﺑﺄﺧﻼﻗﻬﻢ ﻭﻃﺮﺍﺋﻘﻬﻢ ،ﻓﻬﻢ ﺃﺻﺤﺎﺏ ﳏﻤﺪ ﻛﺎﻧﻮﺍ ﻋﻠﻰ ﺍﳍﺪﻯ
ﺍﳌﺴﺘﻘﻴﻢ« ).(2
ﻭﻛﺎﻥ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻛﺜﲑﺍ ﻣﺎ ﻳﺸﲑ ﺇﱃ ﻫﺬﺍ ﺍﳌﻌﲎ
ﻭﻳﻘﻮﻝ» :ﻻ ﻳﺼﻠﺢ ﺁﺧﺮ ﻫﺬﻩ ﺍﻷﻣﺔ ﺇﻻ ﲟﺎ ﺻﻠﺢ ﺑﻪ ﺃﻭﳍﺎ«.
ﺧﻼﺻﺎﺕ ﻋﻤﻠﻴﺔ
ﺇﻥ ﺍﷲ ﻛﺘﺐ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﺍﻟﻮﻓﺎﺀ ﺑﺎﻟﻌﻬﻮﺩ ﻭﺍﳌﻮﺍﺛﻴﻖ ،ﻷﻥ ﺣﺴﻦ .1
ﺍﻟﻌﻬﺪ ﻣﻦ ﺍﻹﳝﺎﻥ ؛
ﺍﻹﺳﻼﻡ ﻳﺰﺩﻫﺮ ﰲ ﻇﻞ ﺍﳊﻮﺍﺭ ﻭﺣﺴﻦ ﺍﳉﻮﺍﺭ ،ﲟﺎ ﻻ ﻳﺘﻢ ﻟﻪ ﰲ .2
ﺃﺟﻮﺍﺀ ﺍﻟﺼﺮﺍﻉ ﻭﺍﳊﺮﻭﺏ ؛
ﺇﻥ ﻟﺰﻭﻡ ﺍﻟﻨﻤﻂ ﺍﻷﻭﺳﻂ ﻭﻧﺒﺬ ﻇﺎﻫﺮﺓ ﺍﻟﻐﻠﻮ ﻭﺍﻟﺘﻄﺮﻑ ﻣﻦ .3
ﻣﻘﺘﻀﻴﺎﺕ ﻭﺳﻄﻴﺔ ﻫﺬﻩ ﺍﻷﻣﺔ ؛
ﺇﻥ ﻣﻦ ﺍﳊﻜﻤﺔ ﺗﺮﻙ ﺍﳌﺮﺀ ﻣﺎ ﻻ ﻳﻐﲏ ﺷﻴﺌﺎ ﻭﻻ ﻳﻨﻔﻊ ﰲ ﻣﻴﺎﺩﻳﻦ .4
ﺍﻟﺘﻮﺟﻴﻪ ﻭﺍﻟﺴﻠﻮﻙ ،ﻣﻦ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﻟﻘﻀﺎﻳﺎ ﺍﳌﺸﻜﻠﺔ ،ﻭﺍﻷﻣﻮﺭ
ﺍﻟﻌﻈﻴﻤﺔ ،ﻭﺍﳌﻀﺎﻳﻖ ﺍﻟﺴﻴﺎﺳﻴﺔ ﺍﻟﱵ ﻟﻮ ﺩﺧﻞ ﻓﻴﻬﺎ ﺍﻹﻣﺎﻡ ﺃﻭ ﺍﳋﻄﻴﺐ
ﱂ ﻳﺪﺭ ﻭﺟﻪ ﺍﳋﺮﻭﺝ ﻣﻨﻬﺎ ،ﻓﻜﺎﻧﺖ ﻓﺘﻨﺔ ﻭﻭﺑﺎﻻ ﻟﻘﻮﻟﻪ » :ﻣﻦ ﺣﺴﻦ
ﺇﺳﻼﻡ ﺍﳌﺮﺀ ﺗﺮﻛﻪ ﻣﺎ ﻻ ﻳﻌﻨﻴﻪ« ،ﺃﻱ ﻣﺎ ﻟﻴﺲ ﻣﻦ ﺍﺧﺘﺼﺎﺻﻪ ؛
ﻭﺟﻮﺏ ﺭﻋﺎﻳﺔ ﺣﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﻛﻤﺎ ﻗﺮﺭﻬﺗﺎ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ .5
ﻭﺍﳌﻮﺍﺛﻴﻖ ﺍﻟﺪﻭﻟﻴﺔ ؛
ﻭﺟﻮﺏ ﺍﺣﺘﺮﺍﻡ ﺣﻘﻮﻕ ﻏﲑ ﺍﳌﺴﻠﻤﲔ ﻭﺭﻋﺎﻳﺘﻬﺎ ﰲ ﺑﻼﺩ ﺍﻹﺳﻼﻡ، .6
ﻷﻥ ﺍﻟﺸﺮﻳﻌﺔ ﻛﻔﻠﺖ ﳍﻢ ﻣﺎ ﻟﻠﻤﺴﻠﻤﲔ ،ﻭﺃﻭﺟﺒﺖ ﻋﻠﻴﻬﻢ ﰲ ﻇﻠﻬﺎ ﻣﺎ
ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ.
92 ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ
ﺍﶈﻮﺭ ﺍﻟﺮﺍﺑﻊ
ﻣـﺮﺍﻋـﺎﺓ ﺍﻟﻤـﺬﻫـﺐ
ﻓﻲ ﺍﻟﻌـﺒـﺎﺩﺍﺕ ﻭ ﺍﻷﺣـﻜـﺎﻡ
93 ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ
ﻣـﺮﺍﻋـﺎﺓ ﺍﳌـﺬﻫـﺐ
ﰲ ﺍﻟﻌـﺒـﺎﺩﺍﺕ ﻭ ﺍﻷﺣـﻜـﺎﻡ
ﻣﻌﲎ ﺍﳌﺬﻫﺐ
ﻟﻔﻆ "ﻣﺬﻫﺐ" ﻟﻐ ﹰﺔ ﻫﻮ ﳏﻞ ﺍﻟﺬﻫﺎﺏ ﻭﺯﻣﺎﻧﻪ ﻭﺍﳊﺪﺙ )ﺃﻱ ﺍﳌﺼﺪﺭ(،
ﻗﺎﻝ ﺍﳌﻨﺎﻭﻱ ﰲ ﺍﻟﺘﻮﻗﻴﻒ :ﰒ ﺍﺳﺘﻌﻤﻞ ﻓﻴﻤﺎ ﻳﺼﺎﺭ ﺇﻟﻴﻪ ﻣﻦ ﺍﻷﺣﻜﺎﻡ .ﻭﺃﻣﺎ
ﰲ ﺍﻻﺻﻄﻼﺡ ﻓﺬﻛﺮ ﺍﻟﺪﺳﻮﻗﻲ ﰲ ﺣﺎﺷﻴﺘﻪ ﻋﻠﻰ ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ :ﺃﻥ
ﻣﺬﻫﺐ ﻣﺎﻟﻚ ﻋﺒﺎﺭﺓ ﻋﻤﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﻣﻦ ﺍﻷﺣﻜﺎﻡ ﺍﻻﺟﺘﻬﺎﺩﻳﺔ ﺃﻱ ﺍﻟﱵ ﺑﺬﻝ
ﻭﺳﻌﻪ ﰲ ﲢﺼﻴﻠﻬﺎ.
ﻗﺎﻝ ﺍﳊﻄﺎﺏ" :ﺍﳌﺬﻫﺐ ﻟﻐﺔ ﺍﻟﻄﺮﻳﻖ ﻭﻣﻜﺎﻥ ﺍﻟﺬﻫﺎﺏ ،ﰒ ﺻﺎﺭ ﻋﻨﺪ
ﺍﻟﻔﻘﻬﺎﺀ ﺣﻘﻴﻘﺔ ﻋﺮﻓﻴﺔ ﻓﻴﻤﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺇﻣﺎﻡ ﻣﻦ ﺍﻷﺋﻤﺔ ،ﻣﻦ ﺍﻷﺣﻜﺎﻡ
ﺍﻻﺟﺘﻬﺎﺩﻳﺔ".
ﻓﻤﺬﻫﺐ ﻣﺎﻟﻚ ﺇﺫﻥ ﻫﻮ :ﳎﻤﻮﻉ ﺍﻷﻗﻮﺍﻝ ﻭﺍﻷﺣﻜﺎﻡ ﺍﻟﻔﻘﻬﻴﺔ
ﺍﻻﺟﺘﻬﺎﺩﻳﺔ ﺍﻟﱵ ﺭﻭﻳﺖ ﻋﻨﻪ ،ﻭﻣﻦ ﻣﺼﺎﺩﺭ ﻓﻘﻪ ﺇﻣﺎﻣﻨﺎ ﻣﺎﻟﻚ ﻣﻮﻃﺆﻩ،
ﻭﻣﺪﻭﻧﺔ ﺳﺤﻨﻮﻥ ،ﻭﻭﺍﺿﺤﺔ ﺍﺑﻦ ﺣﺒﻴﺐ ،ﻭﺍﻟﻨﻮﺍﺩﺭ ﻭﺍﻟﺰﻳﺎﺩﺍﺕ ﻻﺑﻦ ﺃﰊ ﺯﻳﺪ
ﺍﻟﻘﲑﻭﺍﱐ.
ﺍﳌﺬﺍﻫﺐ ﺍﻟﻔﻘﻬﻴﺔ
ﺍﺑﺘﺪﺍﺀ ﻣﻦ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﻟﺚ ﺍﻗﺘﺼﺮ ﺍﻟﻨﺎﺱ ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﰲ ﻛﻞ ﺍﻷﻣﺼﺎﺭ
ﺍﻹﺳﻼﻣﻴﺔ ﻋﻠﻰ ﻣﺬﺍﻫﺐ ﺃﺭﺑﻌﺔ ﻓﻘﻬﺎﺀ ،ﻭﻫﻢ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ،ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ،
ﻭﺍﻟﺸﺎﻓﻌﻲ ،ﻭﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ،ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﻣﺬﻫﺐ ﺍﻹﻣﺎﻡ ﺟﻌﻔﺮ ﺍﻟﺼﺎﺩﻕ
ﺍﻟﺬﻱ ﺗﺘﺒﻌﻪ ﺍﻟﺸﻴﻌﺔ ﺍﻹﻣﺎﻣﻴﺔ ،ﻭﻣﺬﻫﺐ ﺯﻳﺪ ﺑﻦ ﻋﻠﻲ ﺯﻳﻦ ﺍﻟﻌﺎﺑﺪﻳﻦ ﺍﻟﺬﻱ
ﺗﺘﺒﻌﻪ ﺍﻟﺸﻴﻌﺔ ﺍﻟﺰﻳﺪﻳﺔ ،ﻭﻣﺬﻫﺐ ﺩﺍﻭﻭﺩ ﺑﻦ ﻋﻠﻲ ،ﻭﻳﺴﻤﻰ ﺃﺗﺒﺎﻋﻪ ﺑﺎﻟﻈﺎﻫﺮﻳﺔ.
ﻓﻬﺬﻩ ﻫﻲ ﺍﳌﺬﺍﻫﺐ ﺍﻟﱵ ﺍﻧﺘﺸﺮﺕ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ،ﻭﺍﳌﺬﺍﻫﺐ ﺍﻷﺭﺑﻌﺔ
94 ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ
ﻣﻀﺎﻓﺎ ﺇﻟﻴﻬﺎ ﻣﺬﻫﺐ ﺍﻟﻈﺎﻫﺮﻳﺔ ﻛﻠﻬﺎ ﻣﺬﺍﻫﺐ ﺳﻨﻴﺔ ﻭﻳﻘﺎﺑﻠﻬﺎ ﺍﳌﺬﻫﺒﺎﻥ
ﺍﻟﺸﻴﻌﻴﺎﻥ ﺍﻹﻣﺎﻣﻲ ﻭﺍﻟﺰﻳﺪﻱ ،ﻭﺍﳌﺬﻫﺐ ﺍﻹﺑﺎﺿﻲ ﺍﻟﺬﻱ ﳝﺜﻞ ﻓﻘﻪ ﺍﳋﻮﺍﺭﺝ.
-1ﺍﻧﻈﺮ ﺍﻻﺳﺘﻘﺼﺎﺀ ﻷﰊ ﺍﻟﻌﺒﺎﺱ ﺍﻟﻨﺎﺻﺮﻱ ﺝ1ﺹ 139–136ﻁ ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ،ﻭﻧﻈﺮﺓ ﺗﺎﺭﳜﻴﺔ ﰲ ﺣﺪﻭﺙ
ﺍﳌﺬﺍﻫﺐ ﻷﲪﺪ ﺗﻴﻤﻮﺭ.
-2ﺍﳌﻘﺪﻣﺔ ﺹ .1055–1054
95 ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ
ﺍﳊﻜﻢ ﻭﺍﺧﺘﻴﺎﺭﻩ .ﻭﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺍﻟﺴﺒﺐ ﺍﳌﻘﺘﻀﻲ ﻟـﺬﻟﻚ ،ﻓـﺬﻫﺐ
ﺍﳉﻤﻬﻮﺭ ﺇﱃ ﺃﻥ ﺳﺒﺒﻪ ﺭﺣﻠﺔ ﻋﻠﻤﺎﺀ ﺍﻷﻧﺪﻟﺲ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ،ﻓﻠﻤﺎ ﺭﺟﻌﻮﺍ
ﺇﱃ ﺍﻷﻧﺪﻟﺲ ﻭﺻﻔﻮﺍ ﻓﻀﻞ ﻣﺎﻟﻚ ﻭﺳﻌﺔ ﻋﻠﻤـﻪ ﻭﺟﻼﻟـﺔ ﻗـﺪﺭﻩ
ﻓﺄﻋﻈﻤﻮﻩ«.
ﺿﺮﻭﺭﺍﺕ ﺍﻟﺘﻘﻴﺪ ﺑﺎﳌﺬﻫﺐ ﺍﻟﻮﺍﺣﺪ ﻭ ﻣﻘﺘﻀﻴﺎﺗﻪ
ﺇﺫﺍ ﺗﺮﻛﻨﺎ ﺟﺎﻧﺒﺎ ﺍﻟﻨﻘﺎﺷﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ ﺑﲔ ﺍﻟﻔﻘﻬﺎﺀ ﻭﺍﻷﺻﻮﻟﻴﲔ ﺣﻮﻝ ﺣﻜﻢ
ﺍﻟﺘﻘﻴﺪ ﲟﺬﻫﺐ ﻭﺍﺣﺪ ،ﻭﺣﻜﻢ ﺍﻻﻧﺘﻘﺎﻝ ﻣﻦ ﻣﺬﻫﺐ ﻵﺧﺮ ﻭﺣﻜﻢ
ﺍﻟﺘﻠﻔﻴﻖ) ،(1ﻓﺈﻥ ﺍﻟﺬﻱ ﺍﺳﺘﻘﺮ ﻋﻠﻴﻪ ﺍﻟﻌﻤﻞ ﰲ ﻣﺸﺎﺭﻕ ﺍﻟﺪﻧﻴﺎ ﻭﻣﻐﺎﺭﺎ ﻭﻣﻨﺬ
ﺍﻟﻘﺮﻥ ﺍﻟﺮﺍﺑﻊ ﻓﻤﺎ ﺑﻌﺪ ،ﺗﻘﻴﺪ ﺍﻟﻨﺎﺱ ﺃﻓﺮﺍﺩﺍ ﻭﺑﻼﺩﺍ ﺑﺄﺣﺪ ﺍﳌﺬﺍﻫﺐ ﺍﳌﻌﺮﻭﻓﺔ
ﻭﺍﳌﺘﺒﻮﻋﺔ ﲟﻦ ﻓﻴﻬﻢ ﻋﻠﻤﺎﺅﻫﻢ ﻭﻓﻘﻬﺎﺅﻫﻢ ﻭﺃﻣﺮﺍﺅﻫﻢ ﻭﺧﺎﺻﺘﻬﻢ ﻭﻋﺎﻣﺘﻬﻢ،
ﻭﺣﺎﺷﺎ ﺃﻥ ﻳﻜﻮﻥ ﻛﻞ ﻫﺆﻻﺀ ﻭﻋﻠﻰ ﻣﺪﻯ ﻫﺬﻩ ﺍﻟﻌﺼﻮﺭ ﻋﻠﻰ ﺿﻼﻝ.
ﻭﺇﻥ ﲨﻊ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺃﻣﺮ ﻭﺍﺣﺪ ﺩﺭﺀﺍ ﻟﻠﻔﺘﻨﺔ ،ﻭﲨﻌﺎ ﻟﻠﻜﻠﻤﺔ ﻭﺍﻟﺸﻤﻞ،
ﻟﻪ ﺳﻮﺍﺑﻖ ﰲ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻔﻘﻬﻴﺔ ﻭﺍﻟﺴﻴﺎﺳﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻨﺬ ﻋﺼﺮ ﺍﻟﺼﺤﺎﺑﺔ
ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻬﻢ ،ﻭﻣﻦ ﺫﻟﻚ ﲨﻊ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﻗﺎﺭﺉ
ﻭﺍﺣﺪ ﰲ ﺍﻟﺘﺮﺍﻭﻳﺢ ﳌﺎ ﺭﺁﻫﻢ ﺃﻭﺯﺍﻋﺎ ﰲ ﻣﺴﺠﺪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ
ﻭﺳﻠﻢ ،ﻭﲨﻊ ﻋﺜﻤﺎﻥ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﻣﺼﺤﻒ ﻭﺍﺣﺪ ﳌﺎ ﻭﺻﻠﻪ ﺍﺧﺘﻼﻑ ﺍﻟﻨﺎﺱ
ﰲ ﻗﺮﺍﺀﺍﺕ ﺍﻟﻘﺮﺁﻥ ،ﻭﺣﺎﻭﻝ ﺃﺑﻮ ﺟﻌﻔﺮ ﺍﳌﻨﺼﻮﺭ ﲪﻞ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﻣﺬﻫﺐ
ﻓﻘﻬﻲ ﻭﺍﺣﺪ ﻣﻨﺬ ﺧﻼﻓﺘﻪ ،ﻭﺭﻭﻯ ﺫﻟﻚ ﻋﻦ ﺍﳌﻬﺪﻱ ﺃﻳﻀﺎ).(2
ﻭﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﻣﺎ ﺗﻘﺪﻡ ﻭﺍﺳﺘﻨﺎﺩﺍ ﺇﻟﻴﻪ ﻓﺈﻥ ﺗﻘﻴﺪ ﺍﻟﻨﺎﺱ ﲟﺬﻫﺐ ﻭﺍﺣﺪ
ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﻗﻄﺮ ﺃﻭ ﳎﺘﻤﻊ ﻣﺘﺤﻀﺮ ﻭﻣﺘﻤﺎﺳﻚ ﻭﻣﺘﻌﺎﻭﻥ ﺗﻘﺘﻀﻴﻪ
ﻭﲤﻠﻴﻪ ﺿﺮﻭﺭﺍﺕ ﻧﺬﻛﺮ ﻣﻨﻬﺎ:
-ﺍﻟﻀﺮﻭﺭﺓ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ؛
-ﺍﻟﻀﺮﻭﺭﺓ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﺍﻟﺘﺮﺑﻮﻳﺔ ﺍﳌﻨﻬﺠﻴﺔ؛
-1ﺍﻧﻈﺮ ﺣﺎﺷﻴﺔ ﺍﻟﺪﺳﻮﻗﻲ ﻋﻠﻰ ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ ،ﻭﻋﻤﺪﺓ ﺍﻟﺘﺤﻘﻴﻖ ﰲ ﺍﻟﺘﻘﻠﻴﺪ ﻭﺍﻟﺘﻠﻔﻴﻖ ﻟﻠﻌﻼﻣﺔ ﳏﻤﺪ ﺳﻌﻴﺪ ﺍﻟﺒـﺎﱐ،
ﻭﺧﻼﺻﺔ ﺍﻟﺘﺤﻘﻴﻖ ﰲ ﺑﻴﺎﻥ ﺣﻜﻢ ﺍﻟﺘﻘﻠﻴﺪ ﻭﺍﻟﺘﻠﻔﻴﻖ ﻟﻠﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻐﲏ ﺍﻟﻨﺎﺑﻠﺴﻲ.
-2ﺍﻧﻈﺮ ﺫﻟﻚ ﰲ ﺗﺮﺗﻴﺐ ﺍﳌﺪﺍﺭﻙ ﻟﻌﻴﺎﺽ ﺭﲪﻪ ﺍﷲ ﺝ 1ﺹ 193-192ﻁ ﺩﺍﺭ ﻣﻜﺘﺒﺔ ﺍﳊﻴﺎﺓ.
96 ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ
-ﺍﻟﻀﺮﻭﺭﺓ ﺍﻟﻘﻀﺎﺋﻴﺔ ﺍﻟﺘﺸﺮﻳﻌﻴﺔ؛
-ﺍﻟﻀﺮﻭﺭﺓ ﺍﻟﺴﻴﺎﺳﻴﺔ؛
-ﺍﻟﻀﺮﻭﺭﺓ ﺍﻟﺘﺎﺭﳜﻴﺔ ﻭ ﺍﳊﻀﺎﺭﻳﺔ ﻭ ﺍﻟﺜﻘﺎﻓﻴﺔ.
ﻭﺑﻴﺎﻥ ﺫﻟﻚ ﻛﻤﺎ ﻳﻠﻲ:
ﺍﳌﺮﺍﺩ ﺑﺎﻟﻀﺮﻭﺭﺓ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ
ﻣﺎ ﻳﺘﺤﻘﻖ ﻣﻦ ﺍﳌﺼﺎﱀ ﻭﻳﺪﺭﺃ ﻣﻦ ﺍﳌﻔﺎﺳﺪ ﺑﺎﻻﻗﺘﺼﺎﺭ ﻋﻠﻰ ﻣﺬﻫﺐ ﻭﺍﺣﺪ
ﺑﺒﻠﺪ ﻣﻦ ﺍﻟﺒﻠﺪﺍﻥ ،ﺣﻴﺚ ﻟﻮ ﺗﻮﺿﺄ ﻫﺬﺍ ﲟﺬﻫﺐ ،ﻭﺁﺧﺮ ﲟﺬﻫﺐ ،ﻭﺻﻠﻰ
ﻫﺬﺍ ﲟﺬﻫﺐ ﻭﺁﺧﺮ ﲟﺬﻫﺐ- ...ﻧﺎﻫﻴﻚ ﻋﻦ ﺍﻟﺴﻠﻮﻛﺎﺕ ﻭﺍﻟﻌﻼﻗﺎﺕ
ﺍﻟﺘﻌﺎﻣﻠﻴﺔ ﺑﻴﻌﺎ ﻭﺷﺮﺍﺀ ،ﻭﺯﻭﺍﺟﺎ ﻭﻃﻼﻗﺎ...ﺍﱁ -ﳊﺼﻞ ﻣﻦ ﺍﻻﺧﺘﻼﻑ
ﻭﺍﻟﺘﺸﺘﺖ ﻭﺍﻟﺘﻨﺎﻓﺮ ﻭﺍﳊﲑﺓ ﻭﺍﻟﺸﻚ ﻣﺎ ﻻ ﻳﻌﻠﻤﻪ ﺇﻻ ﺍﷲ ،ﻓﺘﺘﺤﻘﻖ ﺑﻮﺣﺪﺓ
ﺍﳌﺬﻫﺐ ،ﻭﺣﺪﺓ ﺍﻟﻨﺎﺱ ،ﻭ ﻭﺣﺪﺓ ﺍﺘﻤﻊ ،ﰲ ﻫﺬﻩ ﺍﻟﺴﻠﻮﻛﺎﺕ ﻭﺍﻧﺴﺠﺎﻣﻬﻢ
ﻓﻴﻬﺎ ،ﻭﺇﺗﻴﺎﻬﻧﻢ ﺇﻳﺎﻫﺎ ﺑﺎﺭﺗﻴﺎﺡ ﻭﻃﻤﺄﻧﻴﻨﺔ ﻭﺛﻘﺔ.
ﺍﳌﺮﺍﺩ ﺑﺎﻟﻀﺮﻭﺭﺓ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﺍﻟﺘﺮﺑﻮﻳﺔ ﺍﳌﻨﻬﺠﻴﺔ
ﻣﺎ ﳛﺼﻞ ﺑﻮﺣﺪﺓ ﺍﳌﺬﻫﺐ ﰲ ﺍﻟﺘﺪﺭﻳﺲ ﻭﺍﻟﺘﻌﻠﻴﻢ ﰲ ﻛﻞ ﻣﺴﺘﻮﻳﺎﺗﻪ
ﻭﺧﺎﺻﺔ ﺍﻻﺑﺘﺪﺍﺋﻲ ﻭﺍﻹﻋﺪﺍﺩﻱ ﻭﺍﻟﺜﺎﻧﻮﻱ ﻭﺩﺭﻭﺱ ﺍﳌﺴﺎﺟﺪ ﻟﻠﻌﻤﻮﻡ ،ﻓﺘﺼﻮﺭ
ﻟﻮ ﺃﻥ ﻫﺬﺍ ﺍﳌﻌﻠﻢ ﺃﻭ ﺍﻷﺳﺘﺎﺫ ﺃﻭ ﺍﳌﺮﺷﺪ ﻳﺪﺭﺱ ﺍﻟﻔﻘﻪ ﲟﺬﻫﺐ ،ﻭﺍﻵﺧﺮ
ﲟﺬﻫﺐ ﺁﺧﺮ ،ﻣﺎﺫﺍ ﺳﻴﻜﻮﻥ ﺍﻷﻣﺮ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻸﻭﻻﺩ ﻭﺫﻭﻳﻬﻢ ؟ ﻭﻧﻔﺲ ﺍﻷﻣﺮ
ﺑﺎﻟﻨﺴﺒﺔ ﻟﺪﺭﻭﺱ ﺍﳌﺴﺎﺟﺪ ،ﻓﻠﻮ ﺩﺭﺱ ﻫﺬﺍ ﻣﺬﻫﺒﺎ ﻭﺁﺧﺮ ﻣﺬﻫﺒﺎ ،ﺃﻭ ﺗﻠﻔﻴﻘﺎ
ﻣﺎﺫﺍ ﺳﻴﻜﻮﻥ ﺣﺎﻝ ﺍﳌﺴﺘﻤﻌﲔ ؟ ﻧﺎﻫﻴﻚ ﺃﻥ ﺗﺪﺭﻳﺲ ﺍﻟﻔﻘﻪ ﺧﺎﺻﺔ ﻓﻴﻪ
ﻣﺴﺘﻮﻳﺎﺕ ،ﻭﺩﺭﺟﺎﺕ ،ﻭﻣﻨﻬﺠﻴﺎﺕ ،ﻭﺍﺻﻄﻼﺣﺎﺕ ،ﻭﻟﻦ ﳛﺼﻞ ﻣﺮﺍﻋﺎﺓ
ﺫﻟﻚ ﺇﻻ ﺑﺎﻻﻗﺘﺼﺎﺭ ﻋﻠﻰ ﻛﺘﺐ ﺍﳌﺬﻫﺐ ﺍﻟﻮﺍﺣﺪ ﺑﺪﺭﺟﺎﺎ ﻭﻣﻨﻬﺠﻴﺎﺎ.
97 ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ
ﺍﳌﺮﺍﺩ ﺑﺎﻟﻀﺮﻭﺭﺓ ﺍﻟﻘﻀﺎﺋﻴﺔ ﺍﻟﺘﺸﺮﻳﻌﻴﺔ
ﺃﻥ ﺍﻷﺣﻜﺎﻡ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﱵ ﻳﺘﻘﺎﺿﻰ ﺍﻟﻨﺎﺱ ﺎ ،ﻭﺧﺎﺻﺔ ﰲ ﳎﺎﻝ ﺍﻷﺣﻮﺍﻝ
ﺍﻟﺸﺨﺼﻴﺔ ﻣﻦ ﺯﻭﺍﺝ ،ﻭﻃﻼﻕ ،ﻭﺇﺭﺙ ،ﺇﺫﺍ ﱂ ﻳﻠﺘﺰﻡ ﺍﺘﻤﻊ ﺍﳌﻌﲔ ﲟﺬﻫﺐ
ﻭﺍﺣﺪ ﻟﻄﺎﻟﺐ ﻫﺬﺍ ﰲ ﺯﻭﺍﺟﻪ ﺃﻭ ﻃﻼﻗﻪ ﲟﺬﻫﺐ ﺃﰉ ﺣﻨﻴﻔﺔ ،ﻭﺍﻵﺧﺮ
ﲟﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ ،ﻭﺍﻵﺧﺮ ﲟﺬﻫﺐ ﺁﺧﺮ ،ﻓﻜﻴﻒ ﺳﻴﻜﻮﻥ ﺍﻷﻣﺮ ؟ﻭﻟﺬﻟﻚ
ﻻﺑﺪ ﻣﻦ ﻭﺣﺪﺓ ﺍﻷﺣﻜﺎﻡ ﺍﻟﻘﻀﺎﺋﻴﺔ.
ﺍﳌﺮﺍﺩ ﺑﺎﻟﻀﺮﻭﺭﺓ ﺍﻟﺴﻴﺎﺳﻴﺔ
ﲨﻊ ﺍﻟﻨﺎﺱ ﰲ ﳎﺘﻤﻊ ﻣﻦ ﺍﺘﻤﻌﺎﺕ ﲢﺖ ﺗﻮﺟﻴﻪ ﻭﻗﻴﺎﺩﺓ ﻋﺎﻣﺔ ﺗﺴﻮﺱ
ﺃﻣﻮﺭ ﺍﻟﻨﺎﺱ ﻭﺃﻣﻮﺭ ﺫﻟﻚ ﺍﺘﻤﻊ ﻭﻓﻖ ﻧﺴﻖ ﻭﺭﺅﻳﺔ ﺗﺮﺍﻋﻲ ﺍﳌﺼﻠﺤﺔ ﺍﻟﻌﺎﻣﺔ
ﻭﺩﺭﺀ ﺍﳌﻔﺎﺳﺪ ﺍﻟﻌﺎﻣﺔ ﻭﺍﻟﻜﱪﻯ .ﻭﳑﺎ ﻳﺴﺎﻋﺪ ﻋﻠﻰ ﺫﻟﻚ ﻭﻻﺷﻚ ﺗﻮﺣﺪ
ﺃﻓﺮﺍﺩ ﺍﺘﻤﻊ ﺣﻮﻝ ﺍﳌﺮﺟﻌﻴﺎﺕ ﺍﻷﺳﺎﺳﻴﺔ ﻭﺍﻟﻜﱪﻯ ،ﻭﺿﻤﻨﻬﺎ ﺍﻟﺪﻳﻦ ﺍﻟﺬﻱ
ﻳﻌﺘﱪ ﰲ ﺑﻠﺪ ﻛﺎﳌﻐﺮﺏ ﻣﻦ ﺍﻷﺳﺲ ﺍﻟﻔﺎﻋﻠﺔ ﻭﺍﳌﻮﺟﻬﺔ ﻟﻠﺴﻴﺎﺳﺔ ﺍﻟﻌﺎﻣﺔ ﻟﻠﺒﻼﺩ
ﻋﻠﻰ ﻣﺮ ﺍﻟﺘﺎﺭﻳﺦ ﻭﺍﻟﻌﺼﻮﺭ ،ﻛﻤﺎ ﺃﻥ ﻭﺣﺪﺓ ﺍﳌﺬﻫﺐ ﲡﻌﻞ ﻣﻦ ﺍﻟﺪﻳﻦ ﺃﺩﺍﺓ
ﻣﺴﺎﻋﺪﺓ ﻋﻠﻰ ﺗﻮﺣﺪ ﺍﺘﻤﻊ ،ﻭﺻﻴﺎﻧﺘﻪ ﻣﻦ ﺍﻟﻨـﺰﺍﻋﺎﺕ.
ﺃﻣﺎ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻀﺮﻭﺭﺓ ﺍﻟﺘﺎﺭﳜﻴﺔ ﻭﺍﳊﻀﺎﺭﻳﺔ ﻭﺍﻟﺜﻘﺎﻓﻴﺔ
ﻓﺈﻥ ﺃﻫﻞ ﺑﻠﺪ ﺇﺫﺍ ﺳﺎﺭ ﺃﺳﻼﻓﻬﻢ ﻋﻠﻰ ﻣﺬﻫﺐ ﻣﻨﺬ ﺃﺯﻣﻨﺔ ،ﻭ ﺧﺮﺟﻮﺍ
ﻋﻠﻰ ﺫﻟﻚ ،ﻓﺈﻧﻪ ﳛﺪﺙ ﻓﺠﻮﺓ ﺗﺎﺭﳜﻴﺔ ﺑﲔ ﺣﺎﺿﺮﻫﻢ ﻭﻣﺎﺿﻴﻬﻢ ﺍﻟﺜﻘﺎﰲ
ﻭﺍﻟﺴﻠﻮﻛﻲ ﻋﻠﻰ ﻣﺴﺘﻮﻳﺎﺕ ،ﻓﺎﻟﻨﺎﺱ ﺃﻟﻔﻮﺍ ﺩﺭﺍﺳﺔ ﺍﻟﻔﻘﻪ ﺑﻜﺘﺐ ﻭﻣﻨﺎﻫﺞ
ﻣﻌﻴﻨﺔ ،ﻓﺈﺫﺍ ﻭﻗﻊ ﺍﳋﺮﻭﺝ ﻋﻨﻬﺎ ﻟﻐﲑ ﻣﻮﺟﺐ ﺃﺣﺪﺙ ﺫﻟﻚ ﻫﺰﺓ ﻭﻗﻄﻴﻌﺔ
ﺛﻘﺎﻓﻴﺔ ﻭﺍﺟﺘﻤﺎﻋﻴﺔ ﻭﺳﻠﻮﻛﻴﺔ ﰲ ﺗﺎﺭﻳﺦ ﺍﻷﻣﺔ ﻭﺳﲑﻭﺭﺎ ﺍﳊﻀﺎﺭﻳﺔ ،ﻓﺎﻟﻨﻤﻂ
ﺍﳊﻀﺎﺭﻱ ﻟﺒﻠﺪ ﻣﻦ ﺍﻟﺒﻼﺩ ﺍﻹﺳﻼﻣﻴﺔ ﻳﺼﻄﺒﻎ ﺑﺎﻟﺼﺒﻐﺔ ﺍﻟﺪﻳﻨﻴﺔ ﻭﻓﻖ ﺍﳌﺬﻫﺐ
ﺍﳌﺘﺒﻊ ،ﻭﻗﺪ ﻓﻄﻦ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ ﺭﲪﻪ ﺍﷲ ﳍﺬﺍ ﺍﳉﺎﻧﺐ ﳌﺎ ﺃﺭﺍﺩ ﺷﺮﺡ ﺍﳌﻮﻃﺄ
ﻓﺎﻋﺘﻤﺪ ﺭﻭﺍﻳﺔ ﳛﲕ ﺑﻦ ﳛﲕ ﺍﻟﻠﻴﺜﻲ ﻷﻬﻧﺎ ﺍﳌﺄﻟﻮﻓﺔ ﻭﺍﳌﺘﺪﺍﻭﻟﺔ ﻭﺍﳌﻌﺮﻭﻓﺔ ﰲ
ﺑﻠﺪﻩ ،ﻓﻘﺎﻝ ﺭﲪﻪ ﺍﷲ ﰲ ﻣﻘﺪﻣﺔ ﺍﻟﺘﻤﻬﻴﺪ:
98 ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ
»ﻭﺇﳕﺎ ﺍﻋﺘﻤﺪﺕ ﻋﻠﻰ ﺭﻭﺍﻳﺔ ﳛﲕ ﺑﻦ ﳛﲕ ﺍﳌﺬﻛﻮﺭﺓ ﺧﺎﺻﺔ ،ﳌﻮﺿﻌﻪ
ﻋﻨﺪ ﺃﻫﻞ ﺑﻠﺪﻧﺎ ﻣﻦ ﺍﻟﺜﻘﺔ ﻭﺍﻟﺪﻳﻦ ﻭﺍﻟﻔﻀﻞ ﻭﺍﻟﻌﻠﻢ ﻭﺍﻟﻔﻬﻢ ،ﻭﻟﻜﺜﺮﺓ
ﺍﺳﺘﻌﻤﺎﳍﻢ ﻟﺮﻭﺍﻳﺘﻪ ،ﻭﺭﺍﺛﺔ ﻋﻦ ﺷﻴﻮﺧﻬﻢ ﻭﻋﻠﻤﺎﺋﻬﻢ ،ﺇﻻ ﺃﻥ ﻳﺴﻘﻂ ﻣﻦ
ﺭﻭﺍﻳﺘﻪ ﺣﺪﻳﺚ ﻣﻦ ﺃﻣﻬﺎﺕ ﺃﺣﺎﺩﻳﺚ ﺍﻷﺣﻜﺎﻡ ﺃﻭ ﳓﻮﻫﺎ ،ﻓﺄﺫﻛﺮﻩ ﻣﻦ ﻏﲑ
ﺭﻭﺍﻳﺘﻪ ﺇﻥ ﺷﺎﺀ ﺍﷲ .ﻓﻜﻞ ﻗﻮﻡ ﻳﻨﺒﻐﻲ ﳍﻢ ﺍﻣﺘﺜﺎﻝ ﻃﺮﻳﻖ ﺳﻠﻔﻬﻢ ﻓﻴﻤﺎ ﺳﺒﻖ
ﺇﻟﻴﻬﻢ ﻣﻦ ﺍﳋﲑ ،ﻭﺳﻠﻮﻙ ﻣﻨﻬﺎﺟﻬﻢ ﻓﻴﻤﺎ ﺍﺣﺘﻤﻠﻮﺍ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﱪ ،ﻭﺇﻥ ﻛﺎﻥ
ﻏﲑﻩ ﻣﺒﺎﺣﺎ ﻣﺮﻏﻮﺑﺎ ﻓﻴﻪ« ).(1
ﻭﺗﻨﺒﻐﻲ ﺍﻹﺷﺎﺭﺓ ﺿﻤﻦ ﻫﺬﺍ ﺍﳌﻘﺘﻀﻰ ﻷﻣﺮ ﻭﻫﻮ ﺃﻥ ﺇﻣﺎﺭﺓ ﺍﳌﺆﻣﻨﲔ
ﻭﻭﺣﺪﺓ ﺍﳌﺬﻫﺐ ﳑﺎ ﻳﺘﻤﻴﺰ ﺑﻪ ﻫﺬﺍ ﺍﻟﺒﻠﺪ .ﻭﻣﻊ ﺫﻟﻚ ﻓﺈﻥ ﺍﻟﺪﻋﻮﺓ ﺇﱃ
ﺗﻜﺮﻳﺲ ﻫﺬﻩ ﺍﻟﻮﺣﺪﺓ ﻭﺍﳊﻔﺎﻅ ﻋﻠﻴﻬﺎ ﻻ ﺗﻌﲏ ﺍﻻﻧﻐﻼﻕ ﻭﺍﻟﺘﻘﻮﻗﻊ ،ﻭﺍﺎﻡ
ﺍﻵﺧﺮﻳﻦ ﺃﻭ ﻣﻌﺎﺩﺍﻢ ،ﺑﻞ ﺇﻬﻧﺎ ﺗﺘﺄﺳﺲ ﻋﻠﻰ ﻣﺎ ﺃﺻﻞ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺍﻻﺧﺘﻼﻑ
ﺍﻟﻔﺮﻋﻲ )ﺍﻟﻔﻘﻪ( ،ﻛﻤﺎ ﻗﺎﻝ ﺍﺑﻦ ﳒﻴﻢ ﰲ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ﻟﻪ:
"ﺇﺫﺍ ﺳﺌﻠﻨﺎ ﻋﻦ ﻣﺬﻫﺒﻨﺎ ﻭﻣﺬﻫﺐ ﳐﺎﻟﻔﻨﺎ ،ﻗﻠﻨﺎ ﻭﺟﻮﺑﺎ ﻣﺬﻫﺒﻨﺎ ﺻﻮﺍﺏ
ﳛﺘﻤﻞ ﺍﳋﻄﺄ ﻭﻣﺬﻫﺐ ﳐﺎﻟﻔﻨﺎ ﺧﻄﺄ ﳛﺘﻤﻞ ﺍﻟﺼﻮﺍﺏ") ،(2ﻭﻟﺬﻟﻚ ﻓﻬﻲ
ﻭﺣﺪﺓ ﺗﺮﻯ ﺻﺤﺔ ﺍﻟﺼﻼﺓ ﺧﻠﻒ ﺍﳌﺨﺎﻟﻒ ﻭﺻﺤﺔ ﺍﻟﺰﻭﺍﺝ ﻣﻨﻪ ،ﻭﺗﻌﺘﱪ
ﺍﻟﻔﻘﻬﺎﺀ ﻛﻠﻬﻢ ﺃﺩﻟﺔ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﺗﺘﺮﻓﻊ ﻋﻦ ﺍﻟﺘﻌﺼﺐ ﺍﳌﺬﻫﱯ ﺍﻷﻋﻤﻰ،
ﻭﺍﳌﻔﺎﺿﻠﺔ ﺍﳍﻮﺟﺎﺀ ﺑﲔ ﺍﻷﺋﻤﺔ -ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻬﻢ ﲨﻴﻌﺎ.-
-1ﺧﺼﺺ ﺍﻟﻘﺎﺿﻰ ﻋﻴﺎﺽ ﺭﲪﻪ ﺍﷲ ﺑﺎﺑﺎ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺑﻌﻨﻮﺍﻥ "ﺑﺎﺏ ﺗﺮﺟﻴﺢ ﻣﺬﻫﺐ ﻣﺎﻟﻚ" .75/1
101 ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ
ﺧﻼﺻﺎﺕ ﺍﶈﻮﺭ
ﻣﺬﻫﺐ ﻣﺎﻟﻚ ﻳﻌﲏ ﺍﻷﻗﻮﺍﻝ ﺍﻟﻔﻘﻬﻴﺔ ﻟﻺﻣﺎﻡ ﻣﺎﻟﻚ ﺭﲪﻪ ﺍﷲ ﻭﺗﻼﻣﻴﺬﻩ (1
ﺍﻟﱵ ﻫﻲ ﻣﺪﻭﻧﺔ ﻭﻣﺒﻴﻨﺔ ﰲ ﻛﺘﺐ ﺍﻟﻔﻘﻪ ﺍﳌﺎﻟﻜﻲ.
ﺍﺳﺘﻘﺮﺕ ﺍﳌﺬﺍﻫﺐ ﺍﻷﺭﺑﻌﺔ ﺍﻟﺴﻨﻴﺔ ﰲ ﳐﺘﻠﻒ ﺑﻠﺪﺍﻥ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ (2
ﻣﻨﺬ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﻟﺚ ﺍﳍﺠﺮﻱ ﻭﻫﻲ ﺍﻟﱵ ﻳﺘﺒﻌﻬﺎ ﺍﻟﻴﻮﻡ ﺍﳌﺴﻠﻤﻮﻥ ﺍﻟﺴﻨﺔ
ﰲ ﻛﻞ ﺍﻟﻌﺎﱂ.
ﺍﺳﺘﻘﺮ ﻣﺬﻫﺐ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﺭﲪﻪ ﺍﷲ ﰲ ﺍﳌﻐﺮﺏ ﻣﻨﺬ ﺃﻭﺍﺧﺮ ﺍﻟﻘـﺮﻥ (3
ﺍﻟﺜﺎﱐ ﺍﳍﺠﺮﻱ ﺃﻱ ﻣﻨﺬ ﺛﻼﺛﺔ ﻋﺸﺮ ﻗﺮﻧﺎ.
ﺍﺧﺘﺎﺭ ﺍﳌﻐﺎﺭﺑﺔ ﻣﺬﻫﺐ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﻟﻜﻮﻧﻪ ﻋﺎﱂ ﺍﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ ﺍﻟﺬﻱ (4
ﺍﻧﺘﻬﻰ ﺇﻟﻴﻪ ﻓﻘﻪ ﻋﻠﻤﺎﺋﻬﺎ ﻭﺧﺎﺻﺔ ﺍﻟﻔﻘﻬﺎﺀ ﺍﻟﺴﺒﻌﺔ ﻣﻨﻬﻢ.
ﰎ ﺍﻻﻗﺘﺼﺎﺭ ﻋﻠﻰ ﻣﺬﻫﺐ ﻭﺍﺣﺪ ،ﺗﻮﺣﻴﺪﺍ ﻟﻸﻣـﺔ ﻭﺩﻓﻌـﺎ ﻟﻠﻔﺘﻨـﺔ (5
ﻭﺃﺳﺒﺎﺎ.
ﺍﻻﻗﺘﺼﺎﺭ ﻋﻠﻰ ﻣﺬﻫﺐ ﻭﺍﺣﺪ ﳛﻘﻖ ﻣﻄﺎﻟﺐ ﻭﺿﺮﻭﺭﺍﺕ ﻣﺘﻨﻮﻋـﺔ: (6
ﻋﻠﻤﻴﺔ ﻭﺗﺮﺑﻮﻳﺔ ﻭﻗﻀﺎﺋﻴﺔ ﻭﺳﻴﺎﺳﻴﺔ.
ﺗﻘﻠﻴﺪ ﺍﻟﻨﺎﺱ ﳌﺬﻫﺐ ﻣﻦ ﺍﳌﺬﺍﻫﺐ ﺍﳌﺘﺒﻌﺔ ﺿﺮﻭﺭﺓ ﻋﻠﻤﻴﺔ ﻭﺍﺟﺘﻤﺎﻋﻴﺔ، (7
ﺣﻴﺚ ﻻ ﳝﻜﻦ ﻟﻜﻞ ﺍﻟﻨﺎﺱ ﺃﻥ ﻳﺴﺘﻨﺒﻄﻮﺍ ﺍﻷﺣﻜﺎﻡ ﻣﻦ ﺃﺩﻟﺘﻬﺎ ،ﻛﻤـﺎ
ﻻ ﳝﻜﻨﻬﻢ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻴﻬﺎ ﰲ ﻣﻈﺎﺎ.
ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﺗﺒﺎﻉ ﺍﻟﺪﻟﻴﻞ ﺃﻣﺮ ﻻ ﳝﻜﻦ ﲢﻘﻴﻘﻪ ﻟﺪﻯ ﲨﻴﻊ ﺍﻟﻨﺎﺱ ﻟﻘﻮﻟﻪ (8
ﺗﻌﺎﱃ" :ﻓﻠﻮﻻ ﻧﻔﺮ ﻣﻦ ﻛﻞ ﻓﺮﻗﺔ ﻣﻨﻬﻢ ﻃﺎﺋﻔﺔ ﻟﻴﺘﻔﻘﻬـﻮﺍ ﰲ ﺍﻟـﺪﻳﻦ
ﻭﻟﻴﻨﺬﺭﻭﺍ ﻗﻮﻣﻬﻢ ﺇﺫﺍ ﺭﺟﻌﻮﺍ ﺇﻟﻴﻬﻢ ﻟﻌﻠﻬﻢ ﳛﺬﺭﻭﻥ".
ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺗﺮﻙ ﺍﳌﺬﺍﻫﺐ ﺍﳌﺘﺒﻌﺔ )ﺍﻟﻼﻣﺬﻫﺒﻴﺔ( ﲢﻤﻞ ﰲ ﻃﻴﺎﻬﺗﺎ ﺍﻟﻜﺜﲑ (9
ﻣﻦ ﺍﳌﺨﺎﻃﺮ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﻏﲑﻫﺎ.
102 ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ
ﺍﶈﻮﺭ ﺍﳋﺎﻣﺲ
ﻧﻤﺎﺫﺝ ﻣﻦ ﺍﻟﺸﻌﺎﺋﺮ ﺍﻟﺪﻳﻨﻴﺔ
ﻭﻣﺎ ﺟﺮﻯ ﺑﻪ ﺍﻟﻌﻤﻞ
ﺗﺄﺻﻴﻞ ﻭﺗﺨﺮﻳﺞ
103 ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ
ﳕﺎﺫﺝ ﻣﻦ ﺍﻟﺸﻌﺎﺋﺮ ﺍﻟﺪﻳﻨﻴﺔ ﻭﻣﺎ ﺟﺮﻯ ﺑﻪ ﺍﻟﻌﻤﻞ
ﺗﺄﺻﻴﻞ ﻭﲣﺮﻳﺞ
ﰲ ﻇﻞ ﺍﻷﺟﻮﺍﺀ ﺍﻟﱵ ﲤﺖ ﺍﻹﺷﺎﺭﺓ ﺇﻟﻴﻬﺎ ﻭﺍﻟﱵ ﻋﺮﻓﺘﻬﺎ ﺍﻟﺴﺎﺣﺔ
ﺍﻹﺳﻼﻣﻴﺔ ،ﺑﺮﺯ ﺍﻟﺘﻬﺠﻢ ﻋﻠﻰ ﺍﳌﺬﺍﻫﺐ ﺍﻟﻔﻘﻬﻴﺔ ﻭﺃﺗﺒﺎﻋﻬﺎ ،ﻭﻧﻌﺖ ﻋﺪﺩ ﻣﻦ
ﺍﻷﻗﻮﺍﻝ ﺍﻟﻔﻘﻬﻴﺔ ﺑﺎﻟﺒﺪﻋﺔ ،ﻭﲟﺎ ﻻ ﺃﺻﻞ ﻟﻪ ،ﻧﺎﻫﻴﻚ ﻋﻦ ﺃﻣﻮﺭ ﺟﺮﻯ ﺎ
ﺍﻟﻌﻤﻞ ،ﳑﺎ ﺟﻌﻞ ﻛﺜﲑﺍ ﻣﻦ ﺍﻟﻨﺎﺱ -ﻭﺧﺎﺻﺔ ﺃﺋﻤﺔ ﺍﳌﺴﺎﺟﺪ -ﰲ ﺣﺮﺝ
ﻭﺍﺭﺗﺒﺎﻙ ،ﻭﻟﺬﻟﻚ ﻻ ﺑﺪ ﻣﻦ ﺗﺼﺤﻴﺢ ﺍﻷﻣﻮﺭ ﻭﺗﺒﻴﻴﻨﻬﺎ ﰲ ﺿﻮﺀ ﺁﺭﺍﺀ ﺍﻟﻌﻠﻤﺎﺀ
ﻭﺍﺟﺘﻬﺎﺩﺍﻢ.
(1ﻗﺮﺍﺀﺓ ﺍﳊﺰﺏ ﺍﻟﺮﺍﺗﺐ
ﺍﻷﺻﻞ ﰲ ﻣﺸﺮﻭﻋﻴﺔ ﺍﻟﻘﺮﺍﺀﺓ ﲨﺎﻋﺔ ﻣﺎ ﺻﺢ ﻣﻦ ﺣﺪﻳﺚ ﺭﺳﻮﻝ ﺍﷲ
ﺃﻧﻪ ﻗﺎﻝ:
"ﻣﺎ ﺍﺟﺘﻤﻊ ﻗﻮﻡ ﰲ ﺑﻴﺖ ﻣﻦ ﺑﻴﻮﺕ ﺍﷲ ﻳﺘﻠﻮﻥ ﻛﺘﺎﺏ ﺍﷲ ﻭﻳﺘﺪﺍﺭﺳﻮﻧﻪ
ﺑﻴﻨﻬﻢ ﺇﻻ ﻧﺰﻟﺖ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻜﻴﻨﺔ ﻭﻏﺸﻴﺘﻬﻢ ﺍﻟﺮﲪﺔ ﻭﺣﻔﺘﻬﻢ ﺍﳌﻼﺋﻜﺔ
)(1
ﻭﺫﻛﺮﻫﻢ ﺍﷲ ﻓﻴﻤﻦ ﻋﻨﺪﻩ"
ﻭﻗﻮﻟﻪ " :ﺍﻗﺮﺅﻭﺍ ﺍﻟﻘﺮﺁﻥ ﻣﺎ ﺍﺋﺘﻠﻔﺖ ﻋﻠﻴﻪ ﻗﻠﻮﺑﻜﻢ ،ﻓﺈﺫﺍ ﺍﺧﺘﻠﻔﺘﻢ ﻓﻴﻪ
)(2
ﻓﻘﻮﻣﻮﺍ"
ﻭﺍﻻﺋﺘﻼﻑ ﻋﻠﻰ ﺍﻟﻘﺮﺁﻥ ،ﻭﺍﻻﺧﺘﻼﻑ ﻓﻴﻪِ ،ﻣﻤﺎ ﻻ ﻳﺘﺼﻮﺭ ﺣﺪﻭﺛﻪ ﰲ
)(3
ﺍﻟﺘﻼﻭﺓ ﺍﻟﻔﺮﺩﻳﺔ ،ﻭﲨﻬﻮﺭ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﺟﻮﺍﺯﻫﺎ ﻭﺍﺳﺘﺤﺒﺎﺎ.
-1ﺃﺧﺮﺟﻪ ﺃﲪﺪ 252/2ﻭﺍﻟﺪﺍﺭﻣﻲ 113/1ﻭ ﻣﺴﻠﻢ 2699ﻭﺃﺑﻮ ﺩﺍﻭﺩ 1455ﻭﺍﺑﻦ ﻣﺎﺟﻪ .225
-2ﺃﺧﺮﺟﻪ ﺃﲪﺪ 312/4ﻭﺍﻟﺪﺍﺭﻣﻲ 441/2ﻭ ﺍﻟﺒﺨﺎﺭﻱ 7365ﻭﻣﺴﻠﻢ 6667ﻭﺍﺑﻦ ﺣﺒﺎﻥ .5/3
-3ﺍﻧﻈﺮ ﰲ ﺑﻴﺎﻥ ﺃﺩﻟﺔ ﺟﻮﺍﺯﻫﺎ ﺑﻞ ﻭ ﺍﺳﺘﺤﺒﺎﺎ :ﺍﻟﺘﺒﻴﺎﻥ ﰲ ﺁﺩﺍﺏ ﲪﻠﺔ ﺍﻟﻘﺮﺁﻥ ﻟﻺﻣﺎﻡ ﺍﻟﻨﻮﻭﻱ ﻭ ﺗﺄﻟﻴﻒ ﺍﻟﺸﻴﺦ
ﺍﻷﺯﻣﻮﺭﻱ.
104 ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ
ﻭﻟﻘﺪ ﰎ ﺗﺮﺗﻴﺐ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﻣﻨﺬ ﺃﻋﺼﺮ ﻛﻤﺎ ﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﻌﻤﻞ
ﺍﻟﻔﺎﺳﻲ "ﺳﻴﺪﻱ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﻔﺎﺳﻲ":
ﻭﺍﻟﺬﻛﺮ ﻣﻊ ﻗﺮﺍﺀﺓ ﺍﻷﺣـﺰﺍﺏ *** ﲨﺎﻋﺔ ﺷﺎﻉ ﻣﺪﻯ ﺍﻷﺣﻘـﺎﺏ
ﻗﺎﻝ ﺷﺎﺭﺣﻪ ﺍﻟﺸﻴﺦ ﺳﻴﺪﻱ ﻋﺒﺪ ﺍﻟﺼﻤﺪ ﻛﻨﻮﻥ:
"ﻭﻗﺪ ﺟﺮﻯ ﺍﻟﻌﻤﻞ ﺑﺒﻠﺪﻧﺎ ﺑﲔ ﺃﻳﺪﻱ ﺍﻟﻌﻠﻤﺎﺀ ،ﻭﺍﻷﻣﺮ ﻓﻴﻪ ﺧﻔﻴـﻒ،
ﻭﺟﺮﻯ ﺍﻷﻣﺮ ﻋﻠﻴﻪ ﰲ ﺍﳌﻐﺮﺏ ﻛﻠﻪ ،ﻭﰲ ﺍﳌﺸﺮﻕ ﻓﻴﻤﺎ ﺑﻠﻐﻨﺎ ﻭﻻ ﻧﻜﲑ".
ﻭﻗﺪ ﻛﺎﻧﺖ ﳍﻢ ﰲ ﺫﻟﻚ ﻣﻘﺎﺻﺪ ﻣﻌﺘﱪﺓ:
• ﻣﻨﻬﺎ ﺗﻌﺎﻫﺪ ﺍﻟﻘﺮﺁﻥ ﺣﺴﺒﻤﺎ ﺟﺎﺀ ﻓﻴﻪ ﻣﻦ ﺍﻟﺘﺮﻏﻴﺐ ﰲ ﺍﻷﺣﺎﺩﻳﺚ؛
• ﻭﻣﻨﻬﺎ ﺗﺴﻤﻴﻊ ﻛﺘﺎﺏ ﺍﷲ ﳌﻦ ﻳﺮﻳﺪ ﲰﺎﻋﻪ ﻣﻦ ﻋﻮﺍﻡ ﺍﳌﺴﻠﻤﲔ ،ﺇﺫ ﻻ
ﻳﻘﺪﺭ ﺍﻟﻌﺎﻣﻲ ﻋﻠﻰ ﺗﻼﻭﺗﻪ ﻓﻴﺠﺪ ﺑﺬﻟﻚ ﺳﺒﻴﻼ ﺇﱃ ﲰﺎﻋﻪ؛
• ﻭﻣﻨﻬﺎ ﺍﻟﺘﻤﺎﺱ ﺍﻟﻔﻀﻞ ﺍﳌﺬﻛﻮﺭ ﰲ ﺍﳊﺪﻳﺚ ﺇﺫ ﱂ ﳜﺼﺺ ﻭﻗﺘﺎ ﺩﻭﻥ
)(1
ﻭﻗﺖ.
ﻭﻣﺴﺄﻟﺔ ﻗﺮﺍﺀﺓ ﺍﳊﺰﺏ ﻫﺬﻩ ﺗﺆﻭﻝ ﺇﱃ ﺃﻣﺮﻳﻦ:
ﺃﻭﳍﻤﺎ :ﺍﻟﻘﺮﺍﺀﺓ ﲨﺎﻋﺔ.
ﺛﺎﻧﻴﻬﻤﺎ :ﺗﺮﺗﻴﺐ ﺍﳊﺰﺏ ﰲ ﺍﻟﺼﺒﺎﺡ ﻭ ﺍﳌﺴﺎﺀ ﰲ ﺍﳌﺴﺎﺟﺪ.
ﺃﻣﺎ ﺍﻟﻘﺮﺍﺀﺓ ﲨﺎﻋﺔ ﻓﺎﻟﻘﺎﺋﻠﻮﻥ ﲜﻮﺍﺯﻫﺎ ﻭ ﺍﺳﺘﺤﺒﺎﺎ ﻛﺜﲑﻭﻥ ﻭ ﳍﻢ ﺃﺩﻟﺔ
ﻗﻮﻳﺔ ،ﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ ﰲ ﺍﻤﻮﻉ" :ﻓﺮﻉ ﻻ ﻛﺮﺍﻫﺔ ﰲ ﻗﺮﺍﺀﺓ ﺍﳉﻤﺎﻋﺔ
ﳎﺘﻤﻌﲔ ،ﺑﻞ ﻫﻲ ﻣﺴﺘﺤﺒﺔ ،ﻭﻛﺬﺍ ﺍﻹﺩﺍﺭﺓ.(2) "....
-1ﺍﻻﺳﺘﺬﻛﺎﺭ ﺝ 4ﺹ.12
-2ﺍﻤﻮﻉ ﻟﻠﻨﻮﻭﻱ ﺝ3ﺹ117ﻁ ﻣﻜﺘﺒﺔ ﺍﻹﺭﺷﺎﺩ.
107 ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ
ﺼ ﹲﻞ ﻓِﻲ ﺍﻟﻨ ﻬ ِﻲ ﻋ ﻦ ﺍﹾﻟﹶﺄﺫﹶﺍ ِﻥ ﺑِﺎﹾﻟﹶﺄﹾﻟﺤﺎ ِﻥ ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﳊﺎﺝ ﰲ ﺍﳌﺪﺧﻞ "ﹶﻓ
ﺴ ِﻪ ﹶﺃ ﹾﻥ ﻳ ﺆ ﱢﺫ ﹶﻥ ﺑِﺎﹾﻟﹶﺄﹾﻟﺤﺎ ِﻥ ﻭﻳﻨﻬﻰ ﹶﻏﻴ ﺮﻩ ﻋﻤﺎ ﹶﺃ ﺣ ﺪﺛﹸﻮﺍ ﻓِﻴ ِﻪ ِﻣﻤﺎ ﺤ ﹶﺬ ﺭ ﻓِﻲ ﻧ ﹾﻔ ِ
ﻭﹾﻟﻴ
ﺸِﺒﻪ ﺍﹾﻟ ِﻐﻨﺎ َﺀ ﺣﺘﻰ ﺸِﺒﻪ ﺍﹾﻟ ِﻐﻨﺎ َﺀ ﻭ ﻫﺬﹶﺍ ﻣﺎ ﹶﻟ ﻢ ﻳ ﹸﻜ ﻦ ﻓِﻲ ﺟﻤﺎ ﻋ ٍﺔ ﻳ ﹾﻄ ﺮﺑﻮ ﹶﻥ ﺗ ﹾﻄﺮِﻳﺒﺎ ﻳ ﻳ
ﺨ ِﻔﺾ ﻭ ِﻫ ﻲ ﺕ ﺗ ﺮﺗ ِﻔﻊ ﻭﺗﻨ
ﺻﻮﺍ ﻅ ﺍﹾﻟﹶﺄﺫﹶﺍ ِﻥ ﺇﻟﱠﺎ ﹶﺃ ﻟﹶﺎ ﻳ ﻌﹶﻠﻢ ﻣﺎ ﻳﻘﹸﻮﻟﹸﻮﻧﻪِ ﻣ ﻦ ﹶﺃﹾﻟﻔﹶﺎ ِ
ﺙ ﹶﺃ ﺣ ﺪﹶﺛﻬﺎ ﺑ ﻌﺾ ﺍﹾﻟﹸﺄ ﻣﺮﺍ ِﺀ ِﺑ ﻤ ﺪ ﺭ ﺳ ٍﺔ ﺤﺪﻭ ِ ﺠﻨ ﹲﺔ ﹶﻗﺮِﻳﺒ ﹸﺔ ﺍﹾﻟ ﻌ ﻬ ِﺪ ﺑِﺎﹾﻟ ﺴﺘ ﻬ
ِﺑ ﺪ ﻋ ﹲﺔ ﻣ
ﻚ ِﻣﻨﻬﺎ ﺇﻟﹶﻰ ﹶﻏﻴ ِﺮﻫﺎ ﻭ ﻫﺬﹶﺍ ﺍﹾﻟﹶﺄﺫﹶﺍ ﹸﻥ ﻫ ﻮ ﺍﹾﻟ ﻤ ﻌﻤﻮ ﹸﻝ ِﺑ ِﻪ ﻓِﻲ ﺑﻨﺎﻫﺎ ﹸﺛﻢ ﺳﺮﻯ ﹶﺫِﻟ
ﺤ ﹲﺔ ﺇ ﹾﺫ ﺇ ﱠﻥ ﺍﹾﻟﹶﺄﺫﹶﺍ ﹶﻥ ﺇﻧﻤﺎ ﺍﹾﻟ ﻤ ﹾﻘﺼﻮ ﺩ ِﺑ ِﻪ ﺍﻟﺸﺎ ِﻡ ﻓِﻲ ﻫﺬﹶﺍ ﺍﻟ ﺰﻣﺎ ِﻥ ﻭ ِﻫ ﻲ ِﺑ ﺪ ﻋ ﹲﺔ ﹶﻗﺒِﻴ
ﺼﻠﹶﺎ ِﺓ ﹶﻓﻠﹶﺎ ﺑﺪِ ﻣ ﻦ ﺗ ﹾﻔﻬِﻴ ِﻢ ﹶﺃﹾﻟﻔﹶﺎ ِﻇ ِﻪ ﻟِﻠﺴﺎ ِﻣ ِﻊ ﻭ ﻫﺬﹶﺍ ﺍﹾﻟﹶﺄﺫﹶﺍ ﹸﻥ ﻟﹶﺎ ﻳ ﹾﻔ ﻬﻢ ﺍﻟﻨﺪﺍ ُﺀ ﺇﻟﹶﻰ ﺍﻟ
ِﻣﻨﻪ ﺷ ﻲ ٌﺀ ِﻟﻤﺎ ﺩ ﺧ ﹶﻞ ﹶﺃﹾﻟﻔﹶﺎ ﹶﻇﻪِ ﻣ ﻦ ِﺷﺒ ِﻪ ﺍﹾﻟ ﻬﻨﻮ ِﻙ ﻭﺍﻟﺘ ﻐﻨﻲ .ﻭﹶﻗ ﺪ ﻭ ﺭ ﺩ ﻓِﻲ
ﺙ ﻓِﻲ ﹶﺃ ﻣ ِﺮﻧﺎ ﻫﺬﹶﺍ ﺚ ﻋﻨﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﹶﺃﻧ ﻪ ﻗﹶﺎ ﹶﻝ } :ﻣ ﻦ ﹶﺃ ﺣ ﺪ ﹶ ﺤﺪِﻳ ِ ﺍﹾﻟ
ﺲ ِﻣﻨﻪ ﹶﻓﻬ ﻮ ﺭﺩ.{ ﻣﺎ ﹶﻟﻴ
ﺖ( ﺻﻴ ﻗﺎﻝ ﺍﳊﻄﺎﺏ ﻋﻨﺪ ﻗﻮﻝ ﺧﻠﻴﻞ ﰲ ﺻﻔﺔ ﺍﳌﺆﺫﻥ ﺍﳌﺴﺘﺤﺐ )" :
ﺕ ; ِﻟﹶﺄﻥﱠ ﺍﹾﻟ ﻤ ﹾﻘﺼﻮ ﺩ ِﻣ ﻦ ﺍﹾﻟﹶﺄﺫﹶﺍ ِﻥ ﺍﹾﻟِﺈ ﻋﻠﹶﺎ ﻡ ﻭِﺇﺫﹶﺍ ﺖ :ﺍﹾﻟﻤ ﺮﺗ ِﻔﻊ ﺍﻟﺼ ﻮ ﺼﻴ ِ ﺍﹾﻟ ﻤﺮﺍ ﺩ ﺑِﺎﻟ
ﺴ ﻦ ﺐ ﻓِﻴ ِﻪ ﹶﺃ ﹾﻥ ﻳﻜﹸﻮ ﹶﻥ ﺣ ﺤ ﺴﺘ ﻉ ،ﻭﻳ ﺻﻴﺘﺎ ﻛﹶﺎ ﹶﻥ ﹶﺃﺑﹶﻠ ﹶﻎ ﻓِﻲ ﺍﹾﻟِﺈ ﺳﻤﺎ ِ ﻛﹶﺎ ﹶﻥ
ﺻﺎ ِﺣﺐ ﺍﹾﻟ ﻤ ﺪ ﺧـ ِﻞ ﺡ ِﺑ ِﻪ ﺻ ﺮ
ﺠﻮﺍ ِﻫ ِﺮ ،ﻭ ﺕ ﹶﻛﻤﺎ ﺗ ﹶﻘ ﺪ ﻡ ﻓِﻲ ﹶﻛﻠﹶﺎ ِﻡ ﺍﹾﻟ ﺼ ﻮ ِ ﺍﻟ
ﺖ
ﺼﻠﹶﺎ ِﺓ ﹶﻓﹶﺄﻧ ﺚ ﻋﺒ ِﺪ ﺍﻟﻠﱠ ِﻪ ﺑ ِﻦ ﺯﻳ ٍﺪ} :ﹸﻗ ﻢ ﻳﺎ ِﺑﻠﹶﺎ ﹸﻝ ﹶﻓﻨﺎ ِﺩ ﺑِﺎﻟ ﻭﺍﺑ ﻦ ﻧﺎﺟِﻲ ﻓِﻲ ﺣﺪِﻳ ِ
ﺤﺘ ﻤﻞﹸ ﹶﺃ ﹾﻥ ﻳﻜﹸﻮ ﹶﻥ ﻣ ﻌﻨﺎ ﻩ ﺻ ﻮﺗﺎ{ ،ﻗﹶﺎ ﹶﻝ ﻓِﻲ ﺍﹾﻟِﺈ ﹾﻛﻤﺎ ِﻝ ﻗِﻴ ﹶﻞ :ﹶﺃ ﺭﹶﻓﻊ ،ﻭﻳ ﹶﺃﻧﺪﻯ ِﻣﻨﻪ
ﺨﺘﺎ ﺭ ِﻟ ﹾﻠﹶﺄﺫﹶﺍ ِﻥ
ﺕ ،ﹶﻓﻔِﻴ ِﻪ ﹶﺃﻧ ﻪ ﻳ ﺼ ﻮ ِ
ﻚ ﹶﻓﻈِﻴ ﻊ ﺍﻟ ﺕ :ﹶﻓِﺈﻧ ﺾ ﺍﻟ ﺮﻭﺍﻳﺎ ِ ﺴ ﻦ ﻭﻓِﻲ ﺑ ﻌ ِ ﹶﺃ ﺣ
ﻚ ﻣﺎ ﻓِﻴ ِﻪ ﺴﻨ ِﺔ ﻭﻳ ﹾﻜ ﺮﻩ ﻓِﻲ ﹶﺫِﻟ ﺤ ﺴﺘ ﺕ ﺍﻟﻨ ِﺪﻳ ِﺔ ﺍﹾﻟﻤ ﺮﺗ ِﻔ ﻌ ِﺔ ﺍﹾﻟﻤ
ﺻﻮﺍ ِ ﺏ ﺍﹾﻟﹶﺄ ﺻﺤﺎ ﹶﺃ
ﻚ ،ﻗﹶﺎ ﹶﻝ ﻋ ﻤﺮ ﺑ ﻦ ﻋﺒ ِﺪ ﺍﹾﻟ ﻌﺰِﻳ ِﺰ :ﹶﺃ ﱢﺫ ﹾﻥ ِﻏ ﹾﻠ ﹶﻈ ﹲﺔ ﹶﺃ ﻭ ﹶﻓﻈﹶﺎ ﻋ ﹲﺔ ﹶﺃ ﻭ ﺗ ﹶﻜﻠﱡﻒِ ﺯﻳﺎﺩﺓ ،ﻭِﻟ ﹶﺬِﻟ
ﹶﺃﺫﹶﺍﻧﺎ ﺳ ﻤﺤﺎ ﻭِﺇﻟﱠﺎ ﻓﹶﺎ ﻋﺘ ِﺰﹾﻟﻨﺎ" ،ﺍﻧﺘﻬﻰ ﻣﻦ ﻣﻮﺍﻫﺐ ﺍﳉﻠﻴﻞ ﻟﻠﺤﻄﺎﺏ.
(3ﺍﳋﺮﻭﺝ ﻣﻦ ﺍﻟﺼﻼﺓ ﺑﺘﺴﻠﻴﻤﺔ ﻭﺍﺣﺪﺓ
ﺍﳋﺮﻭﺝ ﻣﻦ ﺍﻟﺼﻼﺓ ﺑﺎﻟﺴﻼﻡ ﻭﺍﺟﺐ ﻋﻨﺪ ﲨﻬﻮﺭ ﺍﻟﻔﻘﻬﺎﺀ ﻋﻠﻰ ﺍﻟﺘﻔﺼﻴﻞ
ﺍﻟﺬﻱ ﳛﻜﻴﻪ ﺍﺑﻦ ﺭﺷﺪ ﺍﳊﻔﻴﺪ ﰲ ﺑﺪﺍﻳﺘﻪ ﺣﻴﺚ ﻗﺎﻝ" :ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺍﻟﺘﺴﻠﻴﻢ
ﻣﻦ ﺍﻟﺼﻼﺓ ﻓﻘﺎﻝ ﺍﳉﻤﻬﻮﺭ ﺑﻮﺟﻮﺑﻪ ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺃﺻﺤﺎﺑﻪ :ﻟﻴﺲ
ﺑﻮﺍﺟﺐ .ﻭﺍﻟﺬﻳﻦ ﺃﻭﺟﺒﻮﻩ ﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ :ﺍﻟﻮﺍﺟﺐ ﻋﻠﻰ ﺍﳌﻨﻔﺮﺩ ﻭﺍﻹﻣﺎﻡ
ﺗﺴﻠﻴﻤﺔ ﻭﺍﺣﺪﺓ ﻭﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ ﺍﺛﻨﺘﺎﻥ .ﻓﺬﻫﺐ ﺍﳉﻤﻬﻮﺭ ﻣﺬﻫﺐ ﻇﺎﻫﺮ
108 ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ
ﺣﺪﻳﺚ ﻋﻠﻲ ﻭﻫﻮ ﻗﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻓﻴﻪ" :ﻭﲢﻠﻴﻠﻬﺎ ﺍﻟﺘﺴﻠﻴﻢ".
ﻭﻣﻦ ﺫﻫﺐ ﺇﱃ ﺃﻥ ﺍﻟﻮﺍﺟﺐ ﻣﻦ ﺫﻟﻚ ﺗﺴﻠﻴﻤﺘﺎﻥ ﻓﻠﻤﺎ ﺛﺒﺖ ﻣﻦ "ﺃﻧﻪ ﻋﻠﻴﻪ
ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻛﺎﻥ ﻳﺴﻠﻢ ﺗﺴﻠﻴﻤﺘﲔ" ﻭﺫﻟﻚ ﻋﻨﺪ ﻣﻦ ﲪﻞ ﻓﻌﻠﻪ ﻋﻠﻰ
ﺍﻟﻮﺟﻮﺏ .ﻭﺍﺧﺘﺎﺭ ﻣﺎﻟﻚ ﻟﻠﻤﺄﻣﻮﻡ ﺗﺴﻠﻴﻤﺘﲔ ﻭﺍﻹﻣﺎﻡ ﻭﺍﺣﺪﺓ ﻭﻗﺪ ﻗﻴﻞ ﻋﻨﻪ:
ﺇﻥ ﺍﳌﺄﻣﻮﻡ ﻳﺴﻠﻢ ﺛﻼﺛﺎ :ﺍﻟﻮﺍﺣﺪﺓ ﻟﻠﺘﺤﻠﻴﻞ ﻭﺍﻟﺜﺎﻧﻴﺔ ﻟﻺﻣﺎﻡ ﻭﺍﻟﺜﺎﻟﺜﺔ ﳌﻦ ﻫﻮ
ﻋﻦ ﻳﺴﺎﺭﻩ").(1
ﻭﻳﺸﲑ ﺑﺎﻟﻮﺟﻮﺏ ﺇﱃ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﲪﻪ ﺍﷲ ﺍﻟﺬﺍﻫﺐ ﺇﱃ ﺃﻥ ﺍﳋﺮﻭﺝ
ﻣﻦ ﺍﻟﺼﻼﺓ ﻳﻜﻮﻥ ﺑﺎﻟﺘﺴﻠﻴﻤﺔ ﺍﻟﺜﺎﻧﻴﺔ ،ﻭﻣﻘﺘﻀﺎﻩ ﺃﻥ ﻣﻦ ﺳﻠﻢ ﻣﻦ ﺍﳌﺄﻣﻮﻣﲔ
ﻗﺒﻞ ﺍﻟﺜﺎﻧﻴﺔ ﺗﺒﻄﻞ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ،ﻭﻣﻦ ﺃﺩﻟﺔ ﺍﳋﺮﻭﺝ ﻣﻦ ﺍﻟﺼﻼﺓ ﺑﺘﺴﻠﻴﻤﺔ
ﻭﺍﺣﺪﺓ:
-ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﷲ ﻋﻨﻬﺎ :ﻓ ﻌ ﻦ ِﻫﺸﺎ ٍﻡ ﻋ ﻦ ﹶﻗﺘﺎ ﺩ ﹶﺓ ﻋ ﻦ ﺯﺭﺍ ﺭ ﹶﺓ ﺑ ِﻦ
ﺖ} :ﻛﹶﺎ ﹶﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ﺇﺫﹶﺍ ﺸ ﹶﺔ ﻗﹶﺎﹶﻟ ﹶﺃﺑِﻲ ﹶﺃ ﻭﰲ ﻋ ﻦ ﺳ ﻌ ِﺪ ﺑ ِﻦ ِﻫﺸﺎ ٍﻡ ﻋ ﻦ ﻋﺎِﺋ
ﺤ ﻤﺪ ﺍﻟﻠﱠ ﻪ ﻭﻳ ﹾﺬﻛﹸﺮﻩ ﻭﻳ ﺪﻋﻮ ﺕ ﹶﻟ ﻢ ﻳ ﹾﻘ ﻌ ﺪ ﺇﻟﱠﺎ ﻓِﻲ ﺍﻟﺜﱠﺎ ِﻣﻨ ِﺔ ،ﹶﻓﻴ ﺴ ِﻊ ﺭ ﹶﻛﻌﺎ ٍ ﹶﺃ ﻭﺗ ﺮ ِﺑِﺘ
ﺠِﻠﺲ ﹶﻓﻴ ﹾﺬﻛﹸﺮ ﺍﻟﻠﱠ ﻪ ﻭﻳ ﺪﻋﻮ ﹸﺛﻢ ﺼﻠﱢﻲ ﺍﻟﺘﺎ ِﺳ ﻌ ﹶﺔ ﹶﻓﻴ ﺴﻠﱢ ﻢ ﹸﺛﻢ ﻳ ﹸﺛﻢ ﻳﻨ ﻬﺾ ﻭﻟﹶﺎ ﻳ
ﻒﺿﻌ ﺲ ،ﹶﻓﹶﻠﻤﺎ ﹶﻛﺒ ﺮ ﻭ ﺼﻠﱢﻲ ﺭ ﹾﻛ ﻌﺘﻴ ِﻦ ﻭﻫ ﻮ ﺟﺎِﻟ ﺴ ِﻤ ﻌﻨﺎ ،ﹸﺛﻢ ﻳ ﺴﻠِﻴ ﻤ ﹰﺔ ﻳ
ﺴﻠﱢ ﻢ ﺗ ﻳ
ﺼﻠﱢﻲ ﺴﻠﱢ ﻢ ﹶﻓﻴ
ﺕ ﻟﹶﺎ ﻳ ﹾﻘﻌﺪ ﺇﻟﱠﺎ ﻓِﻲ ﺍﻟﺴﺎ ِﺩ ﺳ ِﺔ ،ﹸﺛﻢ ﻳﻨ ﻬﺾ ﻭﻟﹶﺎ ﻳ ﺴﺒ ِﻊ ﺭ ﹶﻛﻌﺎ ٍ ﹶﺃ ﻭﺗ ﺮ ِﺑ
ﺲ{ .ﺭ ﻭﺍ ﻩ ﹶﺃ ﺣ ﻤﺪ ﺼﻠﱢﻲ ﺭ ﹾﻛ ﻌﺘﻴ ِﻦ ﻭﻫ ﻮ ﺟﺎِﻟ ﺴﻠِﻴ ﻤ ﹰﺔ ﹸﺛﻢ ﻳ ﺴﻠﱢ ﻢ ﺗ ﺍﻟﺴﺎِﺑ ﻌ ﹶﺔ ،ﹸﺛﻢ ﻳ
ﺴﻠِﻴ ﻤ ﹰﺔ ﻭﺍ ِﺣ ﺪ ﹰﺓﺴﻠﱢ ﻢ ﺗ
ﺼ ِﺔ }ﹸﺛﻢ ﻳ ﻭﺍﻟﻨﺴﺎِﺋ ﻲ ،ﻭﻓِﻲ ِﺭﻭﺍﻳ ٍﺔ ِﻟﹶﺄ ﺣ ﻤ ﺪ ﻓِﻲ ﻫ ِﺬ ِﻩ ﺍﹾﻟ ِﻘ
ﺻ ﻮﺗﻪ ﺣﺘﻰ ﻳﻮِﻗ ﹶﻈﻨﺎ{. ﺴﻠﹶﺎ ﻡ ﻋﹶﻠﻴ ﹸﻜ ﻢ ﻳ ﺮﹶﻓﻊِ ﺑﻬﺎ ﺍﻟ
-ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻰ ﺍﷲ ﻋﻨﻪ ،ﻓﻌﻨﻪ ﻗﹶﺎ ﹶﻝ} :ﻛﹶﺎ ﹶﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ
ﺴ ِﻤﻌﻨﺎﻫﺎ{).(2 ﺴﻠِﻴ ﻤ ٍﺔ ﻳ
ﺸ ﹾﻔ ِﻊ ﻭﺍﹾﻟ ِﻮﺗ ِﺮ ِﺑﺘ
ﺼﻞﹸ ﺑﻴ ﻦ ﺍﻟ ﻳ ﹾﻔ ِ
ﻋﻤﻞ ﻛﺜﲑ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﲔ ،ﺫﻛﺮ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ﲨﻌﺎ ﻣﻨﻬﻢ
)(3
)ﺃﻛﺜﺮ ﻣﻦ ﺳﺘﺔ ﻋﺸﺮ(
-1ﺍﻤﻮﻉ ﺝ3ﺹ.463
110 ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ
(4ﺍﻟﺬﻛﺮ ﻭﺍﻟﺪﻋﺎﺀ ﲨﺎﻋﺔ ﻋﻘﺐ ﺍﻟﺼﻠﻮﺍﺕ
ﺍﻟﺬﻛﺮ ﻭﺍﻟﺪﻋﺎﺀ ﻋﻘﺐ ﺍﻟﺼﻠﻮﺍﺕ ﺑﺸﻜﻞ ﺍﻧﻔﺮﺍﺩﻱ ﳑﺎ ﻻ ﻧﺰﺍﻉ ﻓﻴﻪ ،ﻓﻬﻮ
ﺛﺎﺑﺖ ﺑﺎﺗﻔﺎﻕ ،ﻭﺇﳕﺎ ﺍﻟﻨـﺰﺍﻉ ﻓﻴﻤﺎ ﺭﺗﺒﻪ ﺍﻟﻨﺎﺱ ﻋﻨﺪﻧﺎ ﻫﻨﺎ ﺑﺎﳌﻐﺮﺏ ﻣﻦ ﻓﻌﻞ
ﺫﻟﻚ ﲨﺎﻋﺔ ﻣﻨﺬ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﻣﻦ ﺍﳍﺠﺮﻱ ﻛﻤﺎ ﺗﻘﺪﻡ.
ﻭﻫﺬﺍ ﺍﻷﻣﺮ ﻻ ﻳﻘﺘﺼﺮ ﺍﻟﻨـﺰﺍﻉ ﻓﻴﻪ ﻋﻠﻰ ﻓﻘﻬﺎﺀ ﺍﳌﻐﺮﺏ ﻭﻋﻠﻤﺎﺋﻪ ﺑﻞ ﺇﻥ
ﺫﻟﻚ ﺣﺼﻞ ﻟﺪﻯ ﻓﻘﻬﺎﺀ ﺍﳌﺸﺮﻕ ﻛﺬﻟﻚ ﻭﻣﻨﻬﻢ ﺍﻟﺸﺎﻓﻌﻴﺔ ،ﺣﻴﺚ ﻧﺎﻗﺶ
ﺍﻟﻨﻮﻭﻱ ﺭﲪﻪ ﺍﷲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ،ﻣﻨﺘﺼﺮﺍ ﳌﺸﺮﻭﻋﻴﺘﻬﺎ ﻗﺎﻝ:
ﺏ ﺍﻟ ﱢﺬ ﹾﻛ ِﺮ ﻭﺍﻟ ﺪﻋﺎ ِﺀ ِﻟ ﹾﻠِﺈﻣﺎ ِﻡ ﻭﺍﹾﻟ ﻤ ﹾﺄﻣﻮ ِﻡ ﺤﺒﺎ ﻉ( ﹶﻗ ﺪ ﹶﺫ ﹶﻛ ﺮﻧﺎ ﺍ ﺳِﺘ »)ﹶﻓ ﺮ
ﻑ ،ﻭﹶﺃﻣﺎ ﻣﺎ ﺍ ﻋﺘﺎ ﺩﻩ ﺕ ِﺑﻠﹶﺎ ِﺧﻠﹶﺎ ٍ ﺼﹶﻠﻮﺍ ِ ﺐ ﹸﻛﻞﱢ ﺍﻟ ﺤﺐ ﻋ ِﻘ ﺴﺘ
ﻭﺍﹾﻟﻤﻨ ﹶﻔ ِﺮ ِﺩ ﻭﻫ ﻮ ﻣ
ﺼ ِﺮ ﹶﻓﻠﹶﺎﺼﺒ ِﺢ ﻭﺍﹾﻟ ﻌ
ﺼﻠﹶﺎﺗ ﻲ ﺍﻟ ﺺ ﺩﻋﺎ ِﺀ ﺍﹾﻟِﺈﻣﺎ ِﻡ ِﺑ ﺨﺼِﻴ ِ ﺱ ﹶﺃ ﻭ ﹶﻛِﺜ ﲑ ِﻣﻨ ﻬ ﻢ ِﻣ ﻦ ﺗ ﺍﻟﻨﺎ
ﺻﻠﹶﺎ ﹰﺓﺖ ﺻ ﹶﻞ ﹶﻟﻪ ،ﻭِﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﹶﻗ ﺪ ﹶﺃﺷﺎ ﺭ ﺇﹶﻟﻴ ِﻪ ﺻﺎ ِﺣﺐ ﺍﹾﻟﺤﺎﻭِﻱ ﹶﻓﻘﹶﺎ ﹶﻝ :ﺇ ﹾﻥ ﻛﹶﺎﻧ ﹶﺃ
ﺱ ﻭ ﺩﻋﺎ ،ﻭِﺇ ﹾﻥ ﺼ ِﺮ ﺍ ﺳﺘ ﺪﺑ ﺮ ﺍﹾﻟ ِﻘﺒﹶﻠ ﹶﺔ ﻭﺍ ﺳﺘ ﹾﻘﺒ ﹶﻞ ﺍﻟﻨﺎ
ﺼﺒ ِﺢ ﻭﺍﹾﻟ ﻌ
ﻟﹶﺎ ﻳﺘﻨﻔﱠ ﹸﻞ ﺑ ﻌ ﺪﻫﺎ ﻛﹶﺎﻟ
ﺨﺘﺎ ﺭ ﹶﺃ ﹾﻥ ﻳﺘﻨﻔﱠ ﹶﻞ ﻓِﻲ ﺏ ﻭﺍﹾﻟ ِﻌﺸﺎ ِﺀ ﹶﻓﻴ ﺖ ِﻣﻤﺎ ﻳﺘﻨﻔﱠﻞﹸ ﺑ ﻌ ﺪﻫﺎ ﻛﹶﺎﻟﻈﱡ ﻬ ِﺮ ﻭﺍﹾﻟ ﻤ ﻐ ِﺮ ِ ﻛﹶﺎﻧ
ﺏ
ﺼﻮﺍ ﺻ ﹶﻞ ﹶﻟﻪ ،ﺑ ﹾﻞ ﺍﻟ ﺺ ﻟﹶﺎ ﹶﺃ ﺨﺼِﻴ ِ ﻣﻨ ِﺰِﻟ ِﻪ ،ﻭ ﻫﺬﹶﺍ ﺍﱠﻟﺬِﻱ ﹶﺃﺷﺎ ﺭ ﺇﹶﻟﻴ ِﻪ ِﻣ ﻦ ﺍﻟﺘ
ﺱ ﹶﻓﻴ ﺪﻋ ﻮ ﻭﺍﹶﻟﱠﻠ ﻪ
ﺐ ﹶﺃ ﹾﻥ ﻳ ﹾﻘِﺒ ﹶﻞ ﻋﻠﹶﻰ ﺍﻟﻨﺎ ِ ﺤ ﺴﺘ ﺕ ﻭﻳ ﺼﹶﻠﻮﺍ ِ ﺤﺒﺎﺑ ﻪ ﻓِﻲ ﹸﻛﻞﱢ ﺍﻟ ﺍ ﺳِﺘ
)(1
ﹶﺃ ﻋﹶﻠﻢ.
ﻭﻟﺸﺪﺓ ﺍﻟﻨـﺰﺍﻉ ﰲ ﺍﳌﺴﺄﻟﺔ ﻓﻘﺪ ﺧﺼﺺ ﳍﺎ ﻋﺪﺩ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺭﺳﺎﺋﻞ،
ﻣﻨﻬﻢ ﺍﺑﻦ ﻟﺐ ﻓﺮﺝ ﺑﻦ ﻗﺎﺳﻢ ﺍﳌﺘﻮﰲ ﺳﻨﺔ 782ﻫـ ﻛﻤﺎ ﰲ "ﻧﻴﻞ ﺍﻻﺑﺘﻬﺎﺝ"
ﻭﺃﺷﺎﺭ ﺇﻟﻴﻪ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﺼﻤﺪ ﻛﻨﻮﻥ ﰲ ﺷﺮﺡ ﺍﻟﻌﻤﻞ ﺍﻟﻔﺎﺳﻲ ﺹ140
ﻭﺍﺳﻢ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ "ﻟﺴﺎﻥ ﺍﻷﺫﻛﺎﺭ ﻭﺍﻟﺪﻋﻮﺍﺕ ﳑﺎ ﺷﺮﻉ ﰲ ﺃﺩﺑﺎﺭ
ﺍﻟﺼﻠﻮﺍﺕ" ﻭ ﻧﻘﻞ ﺻﺎﺣﺐ ﺍﳌﻌﻴﺎﺭ ﺟﺰﺀﺍ ﻣﻨﻬﺎ).(2
ﻭﻣﻨﻬﻢ ﺍﻟﺸﻴﺦ ﺃﲪﺪ ﺑﻦ ﺍﻟﺼﺪﻳﻖ ﺭﲪﻪ ﺍﷲ ،ﻭﺍﻟﺸﻴـﺦ ﳏﻤـﺪ ﻫﺎﺷﻢ
ﺍﻟﺘﺘﻮﻱ ﺍﻟﺴﻨﺪﻱ ﻭ ﺍﻟﺸﻴـﺦ ﳏﻤـﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻷﻫﺪﻝ ﺍﻟﻴﻤﲏ ،ﻭﻗﺪ
-1ﻣﻦ ﻧﺸﺮ ﻣﻜﺘﺐ ﺍﻟﻄﺒﻮﻋﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ،ﻭﻫﻲ ﳑﺎ ﻳﺘﺄﻛﺪ ﺍﻻﻃﻼﻉ ﻋﻠﻴﻬﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻷﺋﻤﺔ ﺍﳌﺴﺎﺟﺪ ﺧﺎﺻﺔ.
-2ﺍﳌﻌﻴﺎﺭ ﺝ 1ﺹ/241ﻁ ﺍﻷﻭﻗﺎﻑ ﻭﺩﺍﺭ ﺍﻟﻐﺮﺏ.
-3ﺃﺧﺮﺟﻪ ﺍﻟﻄﱪﺍﱐ 21/4ﻭﺍﳊﺎﻛﻢ 390/3ﻭﺃﻭﺭﺩﻩ ﺍﳍﻴﺜﻤﻲ ﰲ ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ 170/10ﻭﻗﺎﻝ ﺭﻭﺍﻩ ﺍﻟﻄـﱪﺍﱐ
ﻭﻓﻴﻪ ﺍﺑﻦ ﳍﻴﻌﺔ ﻭﻫﻮ ﺣﺴﻦ ﺍﳊﺪﻳﺚ.
112 ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ
ﻭﺃﻣﺎ ﻣﺎ ﺭﻭﻱ ﻋﻦ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﺭﲪﻪ ﺍﷲ ﰲ ﻛﺮﺍﻫﺔ ﺍﻻﺟﺘﻤﺎﻉ ﻟﻠﺪﻋﺎﺀ
ﻋﻘﺐ ﺍﻟﺼﻼﺓ ،ﻓﺈﻬﻧﺎ ﻛﺮﺍﻫﺔ ﻣﺬﻫﺒﻴﺔ ﺗﺰﻭﻝ ﺑﺰﻭﺍﻝ ﺩﻭﺍﻋﻴﻬﺎ) ،(1ﻛﻤﺎ ﺃﺟﻴﺐ
ﻋﻦ ﺫﻟﻚ ﺑﺄﺟﻮﺑﺔ ﺃﺧﺮﻯ ﻛﻤﺎ ﻧﻘﻞ ﺍﻟﻨﻔﺮﺍﻭﻱ ﻓﻘﺎﻝ:
ﺼﻠﹶﺎ ِﺓ ﺏ ِﺑﹶﺄﹶﺛ ِﺮ ﺍﻟ ﺼﻠﹶﺎ ِﺓ ﹶﺃﻥﱠ ﺍﹾﻟ ﻤ ﹾﻄﻠﹸﻮ
ﺻ ﹶﻔ ِﺔ ﺍﹾﻟ ﻌ ﻤ ِﻞ ﻓِﻲ ﺍﻟ
ﺏ ِ » ﹶﻗ ﺪ ﺗ ﹶﻘ ﺪ ﻡ ﻓِﻲ ﺑﺎ ِ
ﻚ ﹶﻓﻘﹶﺎ ﹶﻝ :ﺇﻧ ﻪ ﺿ ِﺔ ﺍﻟﺬﱢ ﹾﻛ ﺮ ،ﻭﹶﺃﻣﺎ ﺍﻟِﺎ ﺷِﺘﻐﺎﻝﹸ ﺑِﺎﻟ ﺪﻋﺎ ِﺀ ِﺯﻳﺎ ﺩ ﹰﺓ ﻋﻠﹶﻰ ﹶﺫِﻟ ﺍﹾﻟ ﻤ ﹾﻔﺮﻭ
ﻒ ﺍﻟﺼﺎِﻟ ِﺢ ،ﻭِﻟﺬﹶﺍ ﻗﹶﺎ ﹶﻝ ﺴﹶﻠ ِ ِﺑ ﺪ ﻋ ﹲﺔ ﹶﻟ ﻢ ﻳ ِﺮ ﺩ ِﺑ ِﻪ ﻋ ﻤ ﹲﻞ ﻋ ﻦ ﺍﻟﻨِﺒ ﻲ ﻭﻟﹶﺎ ﻋ ﻦ ﺍﻟ
ﺕ
ﺠﻤﺎﻋﺎ ِ ﻚ ﻭ ﺟﻤﺎ ﻋ ﹲﺔ ِﻣ ﻦ ﺍﹾﻟ ﻌﹶﻠﻤﺎ ِﺀ ِﻟﹶﺄِﺋ ﻤ ِﺔ ﺍﹾﻟ ﻤﺴﺎ ِﺟ ِﺪ ﻭﺍﹾﻟ ﺍﹾﻟ ﹶﻘﺮﺍِﻓ ﻲ :ﹶﻛ ِﺮ ﻩ ﻣﺎِﻟ
ﻚﺤﺼﻞﹸ ِﻟ ﹾﻠِﺈﻣﺎ ِﻡ ِﺑ ﹶﺬِﻟ ﺿﺮِﻳ ﻦ ،ﹶﻓﻴ ﺕ ﺍﹾﻟ ﻤ ﹾﻜﺘﻮﺑ ِﺔ ﺟ ﻬﺮﺍ ِﻟ ﹾﻠﺤﺎ ِ
ﺼﹶﻠﻮﺍ ِ
ﺐ ﺍﻟ ﺍﻟ ﺪﻋﺎ َﺀ ﻋ ِﻘ
ﺏ ﻭ ﻋﺒ ِﺪ ِﻩ ِﻣ ﻦ ﺴ ِﻪ ﻭﺍ ِﺳ ﹶﻄ ﹰﺔ ﺑﻴ ﻦ ﺍﻟ ﺮ ﺐ ﻧ ﹾﻔ ِ ﺼ ِ ﺐ ﻧ ﺴﺒ ِ ﻉ ِﻣ ﻦ ﺍﹾﻟ ﻌ ﹶﻈ ﻤ ِﺔ ِﺑ ﻧ ﻮ
ﺤ ِﻬ ﻢ ﻋﻠﹶﻰ ﻳ ﺪﻳ ِﻪ ِﻣ ﻦ ﺍﻟ ﺪﻋﺎ ِﺀ ،ﹸﺛﻢ ﻗﹶﺎ ﹶﻝ ﺍﺑ ﻦ ﻧﺎﺟِﻲ :ﹸﻗﻠﹾﺖ ﻭﹶﻗ ﺪ ﺤﺼِﻴ ِﻞ ﻣﺼﺎِﻟ ِ ﺗ
ﺡ
ﺼﺮ ﺍ ﺳﺘ ﻤ ﺮ ﺍﹾﻟ ﻌ ﻤﻞﹸ ﻋﻠﹶﻰ ﺟﻮﺍ ِﺯ ِﻩ ِﻋﻨ ﺪﻧﺎ ِﺑِﺈ ﹾﻓﺮِﻳ ِﻘﻴ ﹶﺔ ،ﻭﻛﹶﺎ ﹶﻥ ﺑ ﻌﺾ ﻣ ﻦ ﹶﻟ ِﻘﻴﺘﻪ ﻳ
ﺤﺚﱡ ﻋﹶﻠﻴ ِﻪ ِﻣ ﻦ ﺣﻴﺚﹸ ﺍﹾﻟﺠ ﻤﹶﻠ ِﺔ .ﻗﹶﺎ ﹶﻝ ﺗﻌﺎﻟﹶﻰ} :ﹸﺍ ﺩﻋﻮﻧِﻲ ِﺑﹶﺄﻥﱠ ﺍﻟ ﺪﻋﺎ َﺀ ﻭ ﺭ ﺩ ﺍﹾﻟ
ﺐ ﹶﻟ ﹸﻜ ﻢ{ ِﻟﹶﺄﻧﻪِ ﻋﺒﺎ ﺩ ﹲﺓ ﹶﻓِﻠﺬﹶﺍ ﺻﺎ ﺭ ﺗﺎِﺑﻌﺎ ِﻓ ﻌﹶﻠﻪ ﺑ ﹾﻞ ﺍﹾﻟﻐﺎِﻟﺐ ﻋﻠﹶﻰ ﻣ ﻦ ﺠ ﹶﺃ ﺳﺘ ِ
ﻚ ﺍﻟﺘﻮﺍﺿِ ﻊ ﻭﺍﻟ ﺮﻗﱠ ِﺔ ﹶﻓﻠﹶﺎ ﻳ ﻬ ﻤﻞﹸ ﹶﺃ ﻣﺮﻩ ﺑ ﹾﻞ ﻳ ﹾﻔ ﻌﻞﹸ ،ﻭﻣﺎ ﹸﻛﻞﱡ ﺴﻪِ ﻟ ﹶﺬِﻟ ﺐ ﻧ ﹾﻔ ﻳﻨﺼ
ﻉ ﻓِﻴ ِﻪ ﻳﻮ ِﺭﺙﹸ ﺍﻟِﺎ ﺟِﺘﻬﺎ ﺩ ﺴﻨ ِﺔ ،ﻭﺍﻟِﺎ ﺟِﺘﻤﺎ
ﺤ ﻉ ﺍﹾﻟ
ﺿﻠﹶﺎﹶﻟ ﹲﺔ ،ﺑ ﹾﻞ ﻫ ﻮ ِﻣ ﻦ ﺍﹾﻟِﺒ ﺪ ِ ِﺑ ﺪ ﻋ ٍﺔ
)(2
ﻁ" . ﻓِﻴ ِﻪ ﻭﺍﻟﻨﺸﺎ ﹶ
ﻭﻣﺎ ﻳﻘﺎﻝ ﻣﻦ ﺃﻥ ﰲ ﺫﻟﻚ ﺗﺸﻮﻳﺸﺎ ﻋﻠﻰ ﺍﳌﺼﻠﲔ ﻣﻦ ﻣﺴﺒﻮﻗﲔ
ﻭﻏﲑﻫﻢ ،ﻛﻤﺎ ﻳﻘﺎﻝ ﰲ ﻗﺮﺍﺀﺓ ﺍﳊﺰﺏ ﻓﺎﳉﻮﺍﺏ ﻋﻦ ﺫﻟﻚ ﻣﺎ ﺗﻘﺪﻡ ﰲ
ﻣﺒﺤﺚ ﺍﳊﺰﺏ.
(5ﺍﻷﺫﺍﻥ ﺛﻼﺛﺎ ﻳﻮﻡ ﺍﳉﻤﻌﺔ
ﻣﻌﻠﻮﻡ ﺃﻥ ﺍﻟﺬﻱ ﻛﺎﻥ ﰲ ﻋﻬﺪ ﺍﻟﻨﱯ ﺇﳕﺎ ﻫﻮ ﺃﺫﺍﻥ ﻭﺍﺣﺪ ﻟﺼﻼﺓ
ﺍﳉﻤﻌﺔ ،ﻳﺆﺫﻥ ﺑﲔ ﻳﺪﻳﻪ ،ﰒ ﺯﺍﺩ ﻋﺜﻤﺎﻥ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﺫﺍﻧﺎ ﺛﺎﻧﻴﺎ ،ﺭﻭﻯ
ﺍﻟﺒﺨﺎﺭﻱ ﻋﻦ ﺍﻟﺴﺎﺋﺐ ﺑﻦ ﻳﺰﻳﺪ ﻗﺎﻝ :ﻛﺎﻥ ﺍﻟﻨﺪﺍﺀ ﺇﺫﺍ ﺻﻌﺪ ﺍﻹﻣﺎﻡ ﺍﳌﻨﱪ
-1ﺭﺍﺟﻊ ﺗﻔﺼﻴﻞ ﺍﳌﺴﺄﻟﺔ ﰲ ﻣﻘﺪﻣﺔ ﺍﻟﺘﺨﺮﻳﺞ ﻭﺍﻟﺘﺄﺻﻴﻞ ﻟﻠﺤﺴﲔ ﻣﻔﺮﺍﺡ 12 :ﻭﻣﺎ ﺑﻌﺪﻫﺎ.
114 ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ
ﺃﻥ ﻗﺎﻝ" :ﻭ ﻣﻘﺎﺑﻞ ﺍﻟﺼﺤﻴﺢ ﺃﻥ ﺍﻷﺫﺍﻥ ﻛﺎﻥ ﺑﲔ ﻳﺪﻳﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ
ﺳﻠﻢ".
ﻭ ﻧﻘﻞ ﺍﻟﺸﻴﺦ ﺍﻟﻌﺪﻭﻱ ﰲ ﺣﺎﺷﻴﺘﻪ ﻋﻦ ﺍﻟﻔﺎﻛﻬﺎﱐ ﻗﺎﻝ ﺍﺑﻦ ﺣﺒﻴﺐ:
"ﻛﺎﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ ﺇﺫﺍ ﺩﺧﻞ ﺍﳌﺴﺠﺪ ﺭﻗﻰ ﺍﳌﻨﱪ ﰒ ﻳﺆﺫﻥ
ﺍﳌﺆﺫﻧﻮﻥ ،ﻭ ﻛﺎﻧﻮﺍ ﺛﻼﺛﺔ ،ﻳﺆﺫﻧﻮﻥ ﻋﻠﻰ ﺍﳌﻨﺎﺭ ﻭﺍﺣﺪﺍ ﺑﻌﺪ ﻭﺍﺣﺪ ،ﻓﺈﺫﺍ ﻓﺮﻍ
ﺍﻟﺜﺎﻟﺚ ﻗـﺎﻡ ﺍﻟﻨﱯ ﳜﻄﺐ ،ﻭﻛﺬﺍ ﰲ ﺯﻣﻦ ﺃﰊ ﺑﻜﺮ ﻭﻋﻤﺮ).(1
ﻫﺬﺍ ﻭ ﻗﺪ ﺃﺟﺎﺯ ﺍﻟﻔﻘﻬﺎﺀ ﺗﻌﺪﺩ ﺍﻷﺫﺍﻥ ﻷﻱ ﺻﻼﺓ ﻣﻦ ﺍﻟﺼﻠﻮﺍﺕ ﻓﻘﺎﻝ
ﺍﺑﻦ ﺣﺰﻡ ﰲ ﺍﶈﻠﻰ" :ﻭ ﺟﺎﺋﺰ ﺃﻥ ﻳﺆﺫﻥ ﲨﺎﻋﺔ ﻭﺍﺣﺪﺍ ﺑﻌﺪ ﻭﺍﺣﺪ ﻟﻠﻤﻐﺮﺏ
ﻭ ﻏﲑﻫﺎ ﺳﻮﺍﺀ ﰲ ﻛﻞ ﺫﻟﻚ".
ﻭ ﰲ ﺍﳊﻄﺎﺏ" :ﻭ ﻋﻦ ﺃﰊ ﺍﻟﻀﻴﺎﺀ :ﻣﻦ ﺍﳌﻨﻜﺮﺍﺕ ﺍﻟﱵ ﺑﺎﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ
ﺍﻷﺫﺍﻥ ﺍﻟﺜﺎﱐ ﻋﻠﻰ ﺣﺰﻭﺭﺓ ﻟﺴﺎﺋﺮ ﺍﻟﺼﻠﻮﺍﺕ… ﻗﻠﺖ ﻭ ﰲ ﺟﻌﻠﻪ ﻣﻨﻜﺮﺍ ﻧﻈﺮ
ﻷﻥ ﺗﻌﺪﺩ ﺍﳌﺆﺫﻧﲔ ﻭ ﺗﺮﺗﻴﺒﻬﻢ ﻣﻄﻠﻮﺏ ﰲ ﻏﲑ ﺍﳌﻐﺮﺏ" ،ﺍ ﻫـ ،ﻣﻮﺍﻫﺐ
ﺍﳉﻠﻴﻞ.
ﻓﻴﺘﻠﺨﺺ ﳑﺎ ﺳﺒﻖ:
-ﺃﻥ ﻋﺪﺩﺍ ﻣﻦ ﺍﻷﺋﻤﺔ ﻭﺍﻟﻔﻘﻬﺎﺀ ﺃﺟﺎﺯﻭﺍ ﺗﻌﺪﺍﺩ ﺍﻷﺫﺍﻥ ﻷﻱ ﺻﻼﺓ
ﺑﺎﺳﺘﺜﻨﺎﺀ ﺍﳌﻐﺮﺏ ﻋﻨﺪ ﺑﻌﻀﻬﻢ.
-ﺃﻥ ﻣﺎ ﳛﺼﻞ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﺯﻳﺎﺩﺓ ﻋﻠﻰ ﺍﻷﺫﺍﻥ ﺍﻟﻮﺍﺣﺪ ﳛﻤﻞ ﻋﻠﻰ
ﺃﻧﻪ ﺗﺬﻛﲑ )ﻭ ﻟﺬﻟﻚ ﺗﺴﺘﻌﻤﻞ ﻋﻨﺪﻧﺎ ﻫﻨﺎ ﺑﺎﳌﻐﺮﺏ ﻋﺒﺎﺭﺍﺕ ﻣﻦ ﻣﺜﻞ:
ﺍﻟﺘﺤﻀﲑﺓ ﺗﻄﻠﻖ ﻋﻠﻰ ﺫﻟﻚ(.
-ﺃﻧﻪ ﺳﻨﺔ ﻣﻦ ﺯﻣﻦ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ ﻭ ﺇﻥ ﻛﺎﻧﺖ
ﺍﻟﺮﻭﺍﻳﺔ ﺑﺬﻟﻚ ﺿﻌﻴﻔﺔ ﺃﻭ ﻣﻦ ﺯﻣﻦ ﺃﺣﺪ ﺧﻠﻔﺎﺋﻪ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ.
-1ﺍﻧﻈﺮ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﰲ ﻛﺘﺎﺏ ﺍﳉﻤﻌﺔ ﺑﺎﺏ ﺍﳌﺆﺫﻥ ﺍﻟﻮﺍﺣﺪ ﻳﻮﻡ ﺍﳉﻤﻌﺔ.
115 ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ
ﻓﻴﻜﻮﻥ ﳍﺬﺍ ﺍﻟﻌﻤﻞ ﲣﺮﳚﺎﺕ ﻣﺘﻌﺪﺩﺓ ،ﻧﺎﻫﻴﻚ ﻋﻦ ﺍﺳﺘﻤﺮﺍﺭ ﺍﻟﻌﻤﻞ ﺑﻪ
ﻣﻨﺬ ﺍﻟﻘﺮﻥ ﺍﳋﺎﻣﺲ ﻋﻠﻰ ﺍﻷﻗﻞ ﺷﺮﻗﺎ ﻭﻏﺮﺑﺎ ،ﻭﺣﺎﺷﺎ ﺃﻥ ﻳﻜﻮﻥ ﺿﻼﻻ
ﻭﻳﺴﻜﺖ ﻋﻨﻪ ﺃﻫﻞ ﺍﻟﻌﻠﻢ.
116 ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ
-1ﻛﺘﺎﺏ ﺁﺩﺍﺏ ﺍﳋﻄﻴﺐ ﺹ ،109ﻣﻦ ﲢﻘﻴﻖ ﺍﻟﺪﻛﺘﻮﺭ ﳏﻤﺪ ﺍﻟﺴﻠﻴﻤﺎﱐ ،ﻧﺸﺮ ﺩﺍﺭ ﺍﻟﻐﺮﺏ ﺍﻹﺳﻼﻣﻲ.
117 ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ
ﺧﻼﺻﺎﺕ ﺍﶈﻮﺭ
ﺍﶈﻮﺭ ﺍﻟﺴﺎﺩﺱ
ﺧﻄﺒﺔ ﺍﻟﺠﻤﻌﺔ ﻭﺩﻭﺭ ﺍﻟﺨﻄﻴﺐ
119 ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ
ﺻﻨﺎﻋ ﹶٌﺔ
ﺧُ ﹾﻄﺒﺔﹸ ﺍﹾﻟﺠُﻤُ ﻌ ِﺔ ِﻋﺒﺎﺩﺓﹲ ﻭ ِ
ﺗﻜﺘﺴﻲ ﺧﻄﺒﺔ ﺍﳉﻤﻌﺔ ﺃﳘﻴﺘﻬﺎ ﰲ ﺍﻹﺳﻼﻡ؛ ﻟﻴﺲ ﻣﻦ ﺣﻴﺚ ﻫﻲ ﻋﺒﺎﺩﺓ
ﻣﻔﺮﻭﺿﺔ ﻓﺤﺴﺐ؛ ﻭﻟﻜﻦ ﺃﻳﻀﺎ ﻣﻦ ﺣﻴﺚ ﻫﻲ ﻗﻨﺎﺓ ﺃﺳﺎﺳﻴﺔ ﻟﺘﻠﻘﲔ ﲨﻮﻉ
ﺍﳌﺼﻠﲔ ﺍﳌﻔﺎﻫﻴﻢ ﺍﻟﺪﻳﻨﻴﺔ ،ﻭﺍﻟﺘﺼﻮﺭﺍﺕ ﺍﻟﻌﻘﺪﻳﺔ ،ﻭﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ .ﻭﻛﺬﺍ
ﳏﺎﻭﻟﺔ ﻹﻗﻨﺎﻋﻬﻢ ﻋﱪﻫﺎ – ﻣﻦ ﺣﻴﺚ ﻫﻲ ﺻﻨﺎﻋ ﹲﺔ ﺧﻄﺎﺑﻴﺔ -ﲟﺎ ﱂ ﻳﻜﻮﻧﻮﺍ
ﻣﺘﺨﻠﻘﲔ ﺑﻪ ﻣﻦ ﻗﺒﻞ ،ﻓﻌﻼ ﻭﺗﺮﻛﺎ ،ﳑﺎ ﳜﺺ ﺑﻌﺾ ﺍﻟﺘﺼﺮﻓﺎﺕ ،ﺃﻭ ﺑﻌﺾ
ﺍﳌﻮﺍﻗﻒ ،ﺃﻭ ﺑﻌﺾ ﺍﻟﺘﺼﻮﺭﺍﺕ .ﻛﻤﺎ ﺃﻬﻧﺎ ﻗﺪ ﺗﻜﻮﻥ ﻭﺳﻴﻠﺔ ﻟﻠﺘﺤﻤﻴﺲ،
ﻭﺇﻳﻘﺎﻅ ﺍﳍﻤﻢ ﲡﺎﻩ ﻋﻤﻞ ﻣﺎ ،ﺃﻭ ﻣﺸﺮﻭﻉ ﻣﺎ .ﻭﻋﻠﻰ ﺍﻟﻌﻤﻮﻡ ﻓﺨﻄﺒﺔ ﺍﳉﻤﻌﺔ
ﻻ ﲣﺮﺝ ﰲ ﺇﻣﻜﺎﻧﺎﺎ ﺍﻟﻮﻇﻴﻔﻴﺔ -ﲟﺎ ﻫﻲ ﹶﻓﻦ ﺧﻄﺎﰊ -ﻋﻦ ﻃﺒﻴﻌﺔ ﺍﻟﺼﻨﺎﻋﺔ
ﺍﳋﻄﺎﺑﻴﺔ ﻭﺃﻫﺪﺍﻓﻬﺎ .ﻭﻟﻜﻦ ﻫﻲ ﻗﺒﻞ ﺫﻟﻚ ﻛﻠﻪ ﻋﺒﺎﺩﺓ .ﻭﺍﻟﻌﺒﺎﺩﺓ ﳍﺎ ﰲ
ﺍﻹﺳﻼﻡ ﺧﺼﺎﺋﺺ ﻭﻗﻮﺍﻋﺪ ﻭﺷﺮﻭﻁ؛ ﻓﻼ ﳝﻜﻦ ﻭﺍﳊﺎﻝ ﻫﺎﺗﻪ ﺃﻥ ﺗﻨﺨﺮﻁ
ﺧﻄﺒﺔ ﺍﳉﻤﻌﺔ ﰲ ﺳﻴﺎﻕ ﺍﳉﺎﻧﺐ ﺍﻟﻔﲏ ﻭﺍﻟﺼﻨﺎﻋﻲ ﺑﻐﲑ ﺿﻮﺍﺑﻂ ﺷﺮﻋﻴﺔ .ﺑﻞ
ﻻ ﺑﺪ ﻣﻦ ﺍﳌﻮﺍﺯﻧﺔ ﺑﲔ ﻣﺎ ﻫﻮ ﺷﺮﻋﻲ ﻭﻣﺎ ﻫﻮ ﺻﻨﺎﻋﻲ؛ ﻹﳒﺎﺡ ﺍﻟﻌﻤﻞ
ﺍﳋﻄﺎﰊ ﺍﻟﺪﻳﲏ ﰲ ﺳﻴﺎﻗﻪ ﺍﻟﺘﻌﺒﺪﻱ.
ﻭﻣﻦ ﻫﻨﺎ؛ ﻓﻜﻤﺎ ﳝﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﺧﻄﺒﺔ ﺍﳉﻤﻌﺔ ﻭﺳﻴﻠﺔ ﺑﻨﺎﺀﺓ ،ﰲ ﻗﺼﺪ
ﺍﻟﺘﺰﻛﻴﺔ ﻭﺍﻟﺘﺮﺑﻴﺔ ﻋﻠﻰ ﺍﻷﺧﻼﻕ ،ﻭﺍﳌﻔﺎﻫﻴﻢ ﺍﻟﺪﻳﻨﻴﺔ ﺍﻷﺳﺎﺳﻴﺔ؛ ﳝﻜﻦ ﺃﻳﻀﺎ
ﺃﻥ ﺗﻜﻮﻥ ﻭﺳﻴﻠﺔ ﳍﺪﻡ ﺫﻟﻚ ﻛﻠﻪ ﺇﺫﺍ ﻛﺎﻥ ﺍﳋﻄﻴﺐ ﳑﻦ ﻻ ﻳﻔﻘﻪ ﻣﻦ
ﺿﻮﺍﺑﻂ ﺍﳋﻄﺎﺏ ﺍﻟﺸﺮﻋﻲ ﻭﺣﻜﻤﺘﻪ ﺷﻴﺌﺎ!
ﻭﻋﻠﻴﻪ ﻛﺎﻥ ﻻ ﺑﺪ ﻣﻦ ِﻓ ﹾﻘ ٍﻪ ﻟﻀﻮﺍﺑﻂ ﺍﳋﻄﺎﺏ ﺍﻟﺪﻳﲏ ﰲ ﺧﺼﻮﺹ ﺧﻄﺒﺔ
ﺍﳉﻤﻌﺔ ،ﲟﺎ ﻫﻲ ﻣﻮﺟﻬﺔ ﺇﱃ ﺍﳌﺘﻠﻘﲔ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺘﻌﺒﺪ .ﻫﺬﺍ ،ﻭﳝﻜﻦ ﺃﻥ
ﻧﺼﻨﻒ ﺫﻟﻚ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﳌﻨﻬﺠﻴﺔ ﺛﻼﺛﺔ ﺃﺻﻨﺎﻑ ،ﻭﻫﻲ:
120 ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ
ﺍﻟﺼﻨﻒ ﺍﻷﻭﻝ :ﺍﻟﻀﻮﺍﺑﻂ ﺍﳌﻮﺿﻮﻋﻴﺔ
ﲟﺎ ﺃﻥ ﺍﳌﻮﻋﻈﺔ ﻫﻲ ﺍﳌﻘﺼﺪ ﺍﻷﺳﺎﺱ ﻣﻦ ﺧﻄﺒﺔ ﺍﳉﻤﻌﺔ؛ ﻭﲟﺎ ﺃﻥ ﺍﳌﺴﻠﻢ
ﺍﳌﻌﺎﺻﺮ ﻳﻌﻴﺶ ﰲ ﻋﺎﱂ ﻣﺘﺪﺍﺧﻞ ﻭﻣﺘﻮﺍﺻﻞ ،ﺍﳌﺴﻠﻤﻮﻥ ﻓﻴﻪ ﻳﺘﻠﻘﻮﻥ ﺃﻛﺜﺮ ﳑﺎ
ﻳﻨﺘﺠﻮﻥ؛ ﻓﺈﻥ ﺍﻟﻮﻋﻆ ﻣﺪﻋﻮ ﻟﻼﺷﺘﻐﺎﻝ ﲟﺎ ﻳﺴﻤﻰ ﻋﻨﺪ ﺍﻟﻔﻘﻬﺎﺀ ﺑﺎﳌﻌﻠﻮﻡ ﻣﻦ
ﺍﻟﺪﻳﻦ ﺑﺎﻟﻀﺮﻭﺭﺓ؛ ﺇ ﹾﺫ ﻫﻮ ﺍﻷﺳﺎﺱ ﺍﻟﺬﻱ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻌﺘﻤﺪﻩ ﺧﻄﺐ ﺍﳉﻤﻌﺔ
ﺍﻟﻴﻮﻡ ﻣﻮﺿﻮﻋﺎ.
ﺇﻥ ﺍﳌﻌﻠﻮﻡ ﻣﻦ ﺍﻟﺪﻳﻦ ﺑﺎﻟﻀﺮﻭﺭﺓ ،ﻭﻛﺬﺍ ﻣﺎ ﻳﻨﺒﲏ ﻋﻠﻴﻪ ﻣﻦ ﺃﺻﻮﻝ
ﺍﻷﺧﻼﻕ ﰲ ﺍﻹﺳﻼﻡ ،ﺃﻭ ﻣﺎ ﻳﺴﻤﻰ ﺑﺄﻣﻬﺎﺕ ﺍﻟﻔﻀﺎﺋﻞ ﻭﺃﻣﻬﺎﺕ ﺍﻟﺮﺫﺍﺋﻞ،
ﻛﻞ ﺫﻟﻚ ﻭﻣﺎ ﰲ ﻣﻌﻨﺎﻩ ﻳﻌﺘﱪ ﻫﻮ ﺍﺎﻝ ﺍﳊﻴﻮﻱ ﻟﻠﺨﻄﺎﺏ ﺍﻟﺪﻳﲏ ﺍﻟﺮﺍﺷﺪ،
ﺍﻟﺬﻱ ﻳﻔﻘﻪ ﺣﺎﻝ ﺍﻟﺰﻣﺎﻥ ﻭﺃﻫﻠﻪ ﰲ ﻫﺬﺍ ﺍﻟﻌﺼﺮ.
ﺟﺪﺍ ﺃ ﹾﻥ ﻟﻮ ﺍﺳﺘﻘﺎﻡ ﻟﻠﻤﺴﻠﻤﲔ ﻫﺬﺍ ﺍﻷﻣﺮ ﻟﻜﺎﻥ ﺣﺎﳍﻢ ﺃﻓﻀﻞ ﻭﻭﺍﺿ ﺢ ًّ
ﺣﺎﻝ! ﻓﺎﳌﻌﻠﻮﻡ ﻣﻦ ﺍﻟﺪﻳﻦ ﺑﺎﻟﻀﺮﻭﺭﺓ ﻗﺪ ﺍﺟﺘﻤﻌﺖ ﻓﻴﻪ ﻛﻞ ﺃﺻﻮﻝ ﺍﻹﺳﻼﻡ
ﺍﻟﻌﻘﺪﻳﺔ ﻭﺍﻟﻌﻤﻠﻴﺔ ،ﻭﻛﻞ ﻣﺎ ﻳﻠﺰﻡ ﺍﳌﺴﻠﻢ ﻟﻌﺒﺎﺩﺓ ﺭﺑﻪ ﻣﻦ ﺃﺭﻛﺎﻥ ﺍﻹﺳﻼﻡ
ﺤ ﻮ ِﻡ ﺣﻮﻝ ﺫﻟﻚ ﻛﻔﺎﻳ ﹲﺔ ﻟﻌﻤﻞ ﺍﳌﺴﻠﻢ ،ﺇﺫﺍ ﺻﺪﻕﻭﺃﺻﻮﻝ ﺍﻹﳝﺎﻥ .ﻭﰲ ﺍﹾﻟ
ﻚ ﻣﻦ ﺍﻟﺪﺧﻮﻝ ﰲ ﺍﷲ ﻓﻌﻼ ﰲ ﻃﻠﺐ ﺭﺿﺎﻩ .ﻧﻌﻢ؛ ﳋﺼﻮﺹ ﺍﻟﻨﺎﺱ ﻣﺴﺎﻟ
ﻧﻮﺍﻓﻞ ﺍﳋﲑﺍﺕ ﻭﺍﻟﺼﺪﻗﺎﺕ ﻭﺍﻟﺘﺒﺘﻼﺕ ،ﻭﺷﱴ ﺃﻧﻮﺍﻉ ﺍﺎﻫﺪﺍﺕ ..ﻭﻟﻜﻦ
ﺍﻟﻜﻼﻡ ﺍﻵﻥ ﺇﳕﺎ ﻫﻮ ﻋﻦ ﺍﻟﺘﻮﺟﻴﻪ ﺍﻟﻌﺎﻡ ﻟﻸﻣﺔ ،ﺃﻱ ﻣﺎ ﻳﻨﺒﻐﻲ ﺃﻥ ﳜﺎﻃﺐ ﺑﻪ
ﻋﻤﻮﻡ ﺍﻟﻨﺎﺱ ،ﳑﺎ ﻳﺼﻠﺢ ﺑﻪ ﺩﻳﻨﻬﻢ ﻋﻠﻰ ﺍﻟﻌﻤﻮﻡ ،ﻭﻫﻮ ﻣﻮﺿﻮﻉ ﺧﻄﺒﺔ
ﺍﳉﻤﻌﺔ؛ ﻓﻬﺬﺍ ﺇﳕﺎ ﳛﻤﻞ ﻓﻴﻪ ﻋﻠﻰ ﺍﻟﺘﻮﺳﻂ ﻭﺍﻻﻋﺘﺪﺍﻝ.
ﻭﻣﻨﺬ ﺍﻟﻘﺪﱘ ﻗﺎﻝ ﺷﻴﺦ ﺍﳌﺎﻟﻜﻴﺔ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺍﻟﺸﺎﻃﱯ ﺭﲪﻪ ﺍﷲ ﻛﻼﻣﺎ
ﻧﻔﻴﺴﺎ ﻓﻴﻤﺎ ﻳﻨﺒﻐﻲ ﻟﻠﻤﻔﱵ ﺃﻥ ﻳﺮﺍﻋﻴﻪ ﰲ ﳐﺎﻃﺒﺔ ﺍﳉﻤﻬﻮﺭ ،ﻗﺎﻝ) :ﺍﳌﻔﱵ
ﺍﻟﺒﺎﻟﻎ ﺫِﺭﻭﺓ ﺍﻟﺪﺭﺟﺔ ﻫﻮ ﺍﻟﺬﻱ ﻳﺤ ِﻤﻞﹸ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺍﳌﻌﻬﻮﺩ ﺍﻟﻮﺳﻂ ،ﻓﻴﻤﺎ
ﺐ ﺍﻟﺸﺪﺓ ،ﻭﻻ ﳝﻴﻞ ﻢ ﺇﱃ ﻃﺮﻑ ﻳﻠﻴﻖ ﺑﺎﳉﻤﻬﻮﺭ ،ﻓﻼ ﻳﺬﻫﺐ ﻢ ﻣﺬﻫ
ﺍﻻﳓﻼﻝ .ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺻﺤﺔ ﻫﺬﺍ :ﺃﻧﻪ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﺍﻟﺬﻱ ﺟﺎﺀﺕ ﺑﻪ
ﺍﻟﺸﺮﻳﻌﺔ )(...
121 ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ
ﻒ ﺍﳊﻤ ﹸﻞ ﻋﻠﻰ ﺍﻟﺘﻮﺳﻂ ﻣﻦ ﻏﲑ ﺇﻓﺮﺍﻁ ﻭﻻ ﺇﻥ ﻣﻘﺼﺪ ﺍﻟﺸﺎﺭﻉ ﻣﻦ ﺍﳌﻜﻠ ِ
ﺗﻔﺮﻳﻂ ،ﻓﺈﺫﺍ ﺧﺮﺝ ﻋﻦ ﺫﻟﻚ ﰲ ﺍﳌﺴﺘﻔﺘﲔ ﺧﺮﺝ ﻋﻦ ﻗﺼﺪ ﺍﻟﺸﺎﺭﻉ.
ﻭﻟﺬﻟﻚ ﻛﺎﻥ ﻣﺎ ﺧﺮﺝ ﻋﻦ ﺍﳌﺬﻫﺐ ﺍﻟﻮﺳﻂ ﻣﺬﻣﻮﻣﹰﺎ ﻋﻨﺪ ﺍﻟﻌﻠﻤﺎﺀ
ﺍﻟﺮﺍﺳﺨﲔ.
ﻭﺃﻳﻀﹰﺎ ﻓﺈﻥ ﻫﺬﺍ ﺍﳌﺬﻫﺐ ﻛﺎﻥ ﺍﳌﻔﻬﻮ ﻡ ﻣﻦ ﺷﺄﻥ ﺭﺳﻮﻝ ﺍﷲ ﻭﺃﺻﺤﺎﺑﻪ
ﺍﻷﻛﺮﻣﲔ .ﻭﻗﺪ ﺭ ﺩ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺍﻟﺘﺒﺘﻞ ،ﻭﻗﺎﻝ ﳌﻌﺎﺫ ﳌﺎ ﺃﻃﺎﻝ
ﺑﺎﻟﻨﺎﺱ ﰲ ﺍﻟﺼﻼﺓ» :ﺃﹶﻓﺘﺎ ﹲﻥ ﺃﻧﺖ ﻳﺎ ﻣﻌﺎﺫ؟«) ،(1ﻭﻗﺎﻝ» :ﺇ ﱠﻥ ﻣِﻨﻜﻢ
ﻣﻨﻔﱢﺮﻳﻦ«) ،(2ﻭﻗﺎﻝ» :ﺳ ﺪ ﺩﻭﺍ ﻭﻗﺎﺭِﺑﻮﺍ ،ﻭﺍ ﹾﻏ ﺪﻭﺍ ﻭﺭﻭﺣﻮﺍ ﻭﺷﻲ ٌﺀ ﻣﻦ
ﺍﻟ ﺪﻟﹾﺠﺔ ،ﻭﺍﻟﻘﺼ ﺪ ﺍﻟﻘﺼ ﺪ ﺗﺒﹸﻠﻐﻮﺍ ،(3)«!..ﻭﻗﺎﻝ» :ﻋﻠﻴﻜﻢ ﻣﻦ ﺍﻟﻌﻤ ِﻞ ﻣﺎ
ﺐ ﺍﻟﻌﻤ ِﻞ ﺇﱃ ﺍﻟﻠﱠ ِﻪ ﺗﻄِﻴﻘﻮﻥ؛ ﻓﺈ ﱠﻥ ﺍﻟﻠﱠ ﻪ ﻻ ﳝﻞﱡ ﺣﱴ ﹶﲤﻠﱡﻮﺍ ،(4)«!..ﻭﻗﺎﻝ» :ﺃﺣ
ﻣﺎ ﺩﺍﻡ ﻋﻠﻴﻪ ﺻﺎ ِﺣﺒﻪ ﻭﺇﻥ ﹶﻗﻞﱠ«) ،(5ﻭﺭﺩ ﻋﻠﻴﻬﻢ ﺍﻟﻮﺻﺎﻝ .ﻭﻛﺜﲑ ﻣﻦ ﻫﺬﺍ.
ﻭﺃﻳﻀﹰﺎ :ﻓﺈﻥ ﺍﳋﺮﻭﺝ ﺇﱃ ﺍﻷﻃﺮﺍﻑ ﺧﺎﺭﺝ ﻋﻦ ﺍﻟﻌﺪﻝ ،ﻭﻻ ﺗﻘﻮﻡ ﺑﻪ
ﻣﺼﻠﺤﺔ ﺍﳋﻠﻖ؛ ﺃﻣﺎ ﰲ ﻃﺮﻑ ﺍﻟﺘﺸﺪﻳﺪ ﻓﺈﻧﻪ ﻣﻬﻠﻜﺔ ،ﻭﺃﻣﺎ ﰲ ﻃﺮﻑ
ﺤ ﺮ ِﺓ
ﺖ ﻭﺍﹾﻟ ِ
ﺐ ﺍﻟ ﻌﻨ ِ
ﺍﻻﳓﻼﻝ ﻓﻜﺬﻟﻚ ﺃﻳﻀﺎﹰ؛ ﻷﻥ ﺍﳌﺴﺘﻔﱵ ﺇﺫﺍ ﺫﹸﻫﺐ ﺑﻪ ﻣﺬﻫ
ﺾ ﺇﻟﻴﻪ ﺍﻟﺪﻳﻦ! ﻭﺃﺩﻯ ﺇﱃ ﺍﻻﻧﻘﻄﺎﻉ ﻋﻦ ﺳﻠﻮﻙ ﻃﺮﻳﻖ ﺍﻵﺧﺮﺓ! ﻭﻫﻮ ﺑﻐ
ﻣﺸﺎﻫﺪ .ﻭﺃﻣﺎ ﺇﺫﺍ ﺫﻫﺐ ﺑﻪ ﻣﺬﻫﺐ ﺍﻻﳓﻼﻝ ﻛﺎﻥ ﻣﻈﻨﺔ ﻟﻠﻤﺸﻲ ﻣﻊ ﺍﳍﻮﻯ
)(6
ﻉ ﺇﳕﺎ ﺟﺎﺀ ﺑﺎﻟﻨﻬﻲ ﻋﻦ ﺍﳍﻮﻯ .ﻭﺍﺗﺒﺎﻉ ﺍﳍﻮﻯ ﻣﻬﻠﻚ(. ﻭﺍﻟﺸﻬﻮﺓ .ﻭﺍﻟﺸﺮ
-1ﻗﺎﳍﺎ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻟﻪ ﳌﺎ ﺃﻃﺎﻝ ﺑﺎﻟﻨﺎﺱ ﰲ ﺍﻟﺼﻼﺓ .ﻭﻧﺺ ﺍﳊﺪﻳﺚ) :ﻳﺎ ﻣﻌﺎﺫ ! ﺃﻓﺘﺎﻥ ﺃﻧـﺖ ؟ ﻓﻠـﻮﻻ
ﺻﻠﻴﺖ ﺑـ"ﺳﺒﺢ ﺍﺳﻢ ﺭﺑﻚ ﺍﻷﻋﻠﻰ" ،ﻭ"ﺍﻟﺸﻤﺲ ﻭ ﺿﺤﺎﻫﺎ" ،ﻭ"ﺍﻟﻠﻴﻞ ﺇﺫﺍ ﻳﻐﺸﻰ"؛ ﻓﺈﻧﻪ ﻳﺼﻠﻲ ﻭﺭﺍﺀﻙ ﺍﻟﻜﺒﲑ
ﻭﺍﻟﻀﻌﻴﻒ ﻭﺫﻭ ﺍﳊﺎﺟﺔ!( ﺃﺧﺮﺟﻪ ﺍﳊﻤﻴﺪﻱ 1246ﻭﺍﻟﺒﺨﺎﺭﻱ 673ﻣـﺴﻠﻢ 465ﻭﺍﺑـﻦ ﺣﺒـﺎﻥ 149/5
ﻭﺍﻟﺒﻴﻬﻘﻲ .85/3
-2ﺃﺧﺮﺟﻪ ﺃﲪﺪ 114/4ﻭﺍﻟﺒﺨﺎﺭﻱ 670ﻭﻣﺴﻠﻢ 466ﻭﺍﺑﻦ ﻣﺎﺟﻪ 984ﻭﺍﺑـﻦ ﺣﺒـﺎﻥ 508/5ﻭﺍﻟﺒﻴﻬﻘـﻲ
.115/3
-3ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ 39ﻭﺍﻟﻨﺴﺎﺋﻲ .5034
-4ﺃﺧﺮﺟﻪ ﺃﲪﺪ 84/6ﻭﺍﻟﺒﺨﺎﺭﻱ 1970ﻭﻣﺴﻠﻢ 785ﻭﺍﺑﻦ ﺣﺒﺎﻥ .67/2
-5ﺭﻭﺍﻩ ﲟﻌﻨﺎﻩ ﺃﲪﺪ 46/6ﻭﺍﻟﺒﺨﺎﺭﻱ 43ﻭﻣﺴﻠﻢ .785
-6ﺍﳌﻮﺍﻓﻘﺎﺕ.149/2 :
122 ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ
-1ﺭﻭﺍﻩ ﻣﺴﻠﻢ.
123 ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ
ﻓﺘﺤﺒﻴﺐ ﺍﻟﻘﻴﻢ ﺍﻟﺪﻳﻨﻴﺔ ﻭﻣﻘﺎﺻﺪ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻟﻠﻤﺼﻠﲔ؛ ﳚﻌﻠﻬﻢ
ﺃﻛﺜﺮ ﻭﻓﺎﺀ ﳍﺎ ،ﻭﺍﺳﺘﺠﺎﺑﺔ ﳍﺎ ،ﻭﻳﺸﺠﻌﻬﻢ ﻋﻠﻰ ﺍﳌﻀﻲ ﰲ ﺳﺒﻴﻞ ﺍﻟﺘﺪﺭﺝ
ﻟﻼﻟﺘﺰﺍﻡ ﺑﺄﺣﻜﺎﻣﻬﺎ ﺗﺮﺑﻮﻳﺎ .ﻭﻛﺬﻟﻚ ﺍﳌﻮﻋﻈﺔ ﺍﳋﻄﺎﺑﻴﺔ ﺗﻜﻮﻥ .ﻭﺇﳕﺎ
ﺍﻟﺘﺤﺒﻴﺐ ﻳﻜﻮﻥ ﲟﺮﺍﻋﺎﺓ ﻣﻘﺎﺻﺪ ﺍﻟﺘﻴﺴﲑ ﻭﳎﺎﻧﺒﺔ ﺍﻟﺘﻨﻔﲑ ﻭﺍﻟﺘﻌﺴﲑ .ﻭﻋﺪﻡ
ﺍﻹﻏﺮﺍﻕ ﰲ ﺃﺳﻠﻮﺏ ﺍﻟﺘﺨﻮﻳﻒ ﺇﱃ ﺩﺭﺟﺔ ﺃﻥ ﲡﻌﻞ ﻣﻦ ﺍﻟﺪﻳﻦ )ﻓﻮﺑﻴﺎ(
ﲣﻮﻳﻔﻴﺔ ﺫﺍﺕ ﺇﳛﺎﺀﺍﺕ ﻣﺮﺿﻴﺔ! ﺑﻞ ﺍﻷﻓﻀﻞ ﺩﺍﺋﻤﺎ -ﻛﻤﺎ ﻫﻮ ﻣﻨﻬﺞ
ﺍﻟﻘﺮﺁﻥ -ﺃﻥ ﻳﻜﻮﻥ ﺇﻳﺮﺍﺩ ﺁﻳﺎﺕ ﺍﻟﻌﺬﺍﺏ ﰲ ﺳﻴﺎﻕ ﺁﻳﺎﺕ ﺍﻟﺮﲪﺔ ﻭﺍﻟﻐﻔﺮﺍﻥ،
ﻭﻓﺘﺢ ﺑﺎﺏ ﺍﻷﻣﻞ ﻟﻠﻨﺎﺱ ﰲ ﺭﲪﺔ ﺍﷲ ،ﺧﺎﺻﺔ ﻭﳓﻦ ﰲ ﺯﻣﻦ ﺗﺴﻠﻄﺖ ﻓﻴﻪ
ﻗﻴﻢ ﺍﻟﻘﻠﻖ ﻭﺍﳊﲑﺓ ﻭﺍﻻﺿﻄﺮﺍﺑﺎﺕ ﺍﻟﻨﻔﺴﻴﺔ ﻋﻠﻰ ﺍﻟﺒﺸﺮﻳﺔ .ﻓ ﻌ ﺮﺽ ﺍﻟﺪﻳﻦ ﻋﻠﻰ
ﺍﻟﻨﺎﺱ ﲟﺎ ﻫﻮ ﺷﻔﺎﺀ ﻭﺭﲪﺔ ﻟﻠﻤﺆﻣﻨﲔ ﻫﻮ ﻋﲔ ﺍﳊﻜﻤﺔ .ﻭﰲ ﺍﳊﺪﻳﺚ:
)ﻳﺴﺮﻭﺍ ﻭﻻ ﺗﻌﺴﺮﻭﺍ ،ﻭﺑﺸﺮﻭﺍ ﻭﻻ ﺗﻨﻔﺮﻭﺍ (1)(!..ﻭﻗﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ
ﻭﺍﻟﺴﻼﻡ) :ﻳﺎ ﻋﺎﺋﺸﺔ! ﺇﻥ ﺍﷲ ﺭﻓﻴﻖ ﳛﺐ ﺍﻟﺮﻓﻖ ،ﻭ ﻳﻌﻄﻲ ﻋﻠﻰ ﺍﻟﺮﻓﻖ ﻣﺎ ﻻ
)(2
ﻳﻌﻄﻲ ﻋﻠﻰ ﺍﻟﻌﻨﻒ ،ﻭ ﻣﺎ ﻻ ﻳﻌﻄﻲ ﻋﻠﻰ ﻣﺎ ﺳﻮﺍﻩ!(
ﲡﻨﻴﺐ ﺍﳌﻨﱪ ﺍﳌﻌﺎﺭﻙ ﺍﻟﺸﺨﺼﻴﺔ ﻭﺍﻟﺴﻴﺎﺳﻴﺔ ﻭﺍﻹﻋﻼﻣﻴﺔ
ﺇﻥ ﺍﻋﺘﻼﺀ ﺍﳌﻨﱪ ﻟﻠﺨﻄﺎﺑﺔ ﺇﳕﺎ ﻫﻮ ﻧﻴﺎﺑﺔ ﻋﻦ ﺍﻹﻣﺎﻡ ﺍﻷﻋﻈﻢ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ
ﺩﺍﻡ ﻟﻪ ﺍﻟﻨﺼﺮ ﻭﺍﻟﺘﻤﻜﲔ .ﻭﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻫﻮ ﺇﻣﺎﻡ ﲨﻴﻊ ﺍﻷﻣﺔ ﺑﻜﻞ ﻣﻜﻮﻧﺎﺎ
ﺍﻟﺴﻴﺎﺳﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ .ﻓﻮﺟﺐ ﺃﻥ ﳛﺘﺮﻡ ﺧﻄﻴﺐ ﺍﳉﻤﻌﺔ ﻫﺬﺍ
ﺍﻷﺻﻞ؛ ﻟﻴﻜﻮﻥ ﺇﻣﺎﻡ ﺍﳉﻤﻴﻊ.
ﻭﻋﻠﻴﻪ؛ ﻓﻤﻦ ﺍﳋﻄﺄ ﺍﳉﺴﻴﻢ ﺃﻥ ﻳﺰﺝ ﺍﻹﻣﺎﻡ ﲞﻄﺒﺘﻪ ﰲ ﺍﳊﺴﺎﺳﻴﺎﺕ
ﺍﻟﻀﻴﻘﺔ ،ﻣﻦ ﺍﳌﻌﺎﺭﻙ ﺍﻟﺸﺨﺼﻴﺔ ﻭﺍﻟﺴﻴﺎﺳﻴﺔ ،ﻭﺍﳌﺸﺎﺣﻨﺎﺕ ﺍﻹﻋﻼﻣﻴﺔ! ﻭﺇﻧﻪ
ﻟﻴﺲ ﺃﻓﺴﺪ ﻟﻠﻌﺒﺎﺩﺓ ﻣﻦ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺼﻨﻴﻊ ﺍﻟﺴﻲﺀ! ﻓﺄﻗﻞ ﻣﺎ ﳚﻨﻴﻪ ﺍﳌﺮﺀ ﻣﻦ
ﺫﻟﻚ ﻓﻘﺪﺍﻥ ﺍﻹﺧﻼﺹ ،ﺍﻟﺬﻱ ﻫﻮ ﺯﺑﺪﺓ ﺍﻟﻌﺒﺎﺩﺓ ﻭﺭﻭﺡ ﺍﻟﻌﻤﻞ ﺍﻟﺪﻳﲏ
ﺍﻟﺼﺎﺩﻕ .ﻭﺍﳉﻤﻌﺔ ﰲ ﻬﻧﺎﻳﺔ ﺍﻷﻣﺮ ﺇﳕﺎ ﻫﻲ ﻗﺮﰉ ﺇﱃ ﺍﷲ! ﰒ ﺇﻥ ﺍﻟﺪﺧﻮﻝ ﰲ
-1ﻣﺘﻔﻖ ﻋﻠﻴﻪ.
-2ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ 6528ﻭﻣﺴﻠﻢ 2593ﻭﺃﺑﻮ ﺩﺍﻭﺩ 4804ﻭﺍﺑﻦ ﺣﺒﺎﻥ 308/2ﻭﺍﻟﺒﻴﻬﻘﻲ .193/10
124 ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ
ﻣﺜﻞ ﺗﻠﻚ ﺍﳌﻀﺎﻳﻖ ﻣﻌﻨﺎﻩ ﺍﻟﺪﺧﻮﻝ ﰲ ﻣﻌﺎﺭﻙ ﻣﻊ ﻣﻦ ﻫﻢ ﻣﻘﺒﻠﻮﻥ ﻋﻠﻰ
ﺍﳋﻄﻴﺐ ﻳﺴﺘﻤﻌﻮﻥ ﺧﻄﺒﺘﻪ ﻣﺘﻌﺒﺪﻳﻦ! ﻓﻜﻴﻒ ﻳﻜﻮﻥ ﺧﻄﺎﺑﻪ ﻧﺎﺟﺤﺎ
ﻭﺍﳌﺴﺘﻤﻌﻮﻥ ﻛﺎﺭﻫﻮﻥ ﻟﻪ؛ ﲟﺎ ﺃﺷﻬﺮ ﻋﻠﻴﻬﻢ ﻣﻦ ﺳﺒﺎﺏ ﻭﻟﻌﺎﻥ ؟ ﻭﻗﺪ ﻬﻧﻰ
ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻦ ﺃﺳﻠﻮﺏ ﺍﻟﻠﻌﻦ ﻭﺍﻟﻄﻌﻦ ﰲ ﺍﳋﻄﺎﺏ؛
ﲟﺎ ﺗﻮﺍﺗﺮﺕ ﺑﻪ ﺍﻟﻨﺼﻮﺹ ﻭﺍﺳﺘﻔﺎﺿﺖ! ﻭﻳﻜﻔﻴﻚ ﻣﻦ ﺫﻟﻚ ﻗﻮﻟﻪ ﰲ ﺍﳊﺪﻳﺚ
)(1
ﺍﻟﺼﺤﻴﺢ) :ﺇﱐ ﱂ ﺃﹸﺑﻌﺚ ﹶﻟﻌﺎﻧﹰﺎ(!..
)(2
ﻭﻗﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ) :ﻻ ﻳﻜﻮﻥ ﺍﳌﺆﻣﻦ ﹶﻟ ﻌﺎﻧﹰﺎ!(
ﻭﻗﺎﻝ ﺃﻳﻀﺎ) :ﺇﻥ ﺷﺮ ﺍﻟﻨﺎﺱ ﻣﻨـﺰﻟﺔ ﻋﻨﺪ ﺍﷲ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻣﻦ ﺗﺮﻛﻪ
ﺍﻟﻨﺎﺱ ﺍﺗﻘﺎﺀ ﻓﺤﺸﻪ!().(3
ﻭﻣﺜﻞ ﻫﺬﺍ ﻛﻤﺎ ﺫﻛﺮﻧﺎ ﻣﺴﺘﻔﻴﺾ ﻛﺜﲑ.
ﰒ ﺍﻷﺩﻫﻰ ﻣﻦ ﻛﻞ ﺫﻟﻚ ﻭﺃ ﻣﺮ؛ ﺃﻥ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻴﻮﻡ ﻟﻴﺲ ﳍﺎ ﺣﺪ ﺗﻨﺘﻬﻲ
ﺇﻟﻴﻪ؛ ﲟﺎ ﺍﻣﺘﺎﺯ ﺑﻪ ﺯﻣﺎﻧﻨﺎ ﻫﺬﺍ ﻣﻦ ﺳﺮﻋﺔ ﺇﻋﻼﻣﻴﺔ ﺧﺎﺭﻗﺔ! ﻓﺈﱃ ﺃﻱ ﺣﺪ
ﺳﺘﻜﻮﻥ ﺍﳌﻔﺎﺳﺪ ﺍﳌﺘﺮﺗﺒﺔ ﻋﻦ ﻛﻠﻤﺘﻪ ﺗﻠﻚ؟ ﻭﺇﱃ ﺃﻱ ﻏﺎﻳﺔ ﺳﺘﻨﺘﻬﻲ ﺇﺫﺍ
ﺍﻣﺘﺪﺕ ﺇﱃ ﻛﻞ ﻭﺳﺎﺋﻞ ﺍﻹﻋﻼﻡ؟ ﻭﺇﳕﺎ ﺍﻟﻜﻼﻡ ﺍﻟﻨﺎﻓﻊ ﺑﺈﺫﻥ ﺍﷲ ﻫﻮ ﺍﳋﻄﺎﺏ
ﺍﳍﺎﺩﺉ ﺍﻟﺼﺎﺩﻕ ﺍﻟﺬﻱ ﳛﺎﻭﻝ ﺃﻥ ﻳﻜﺴﺐ ﻛﻞ ﺍﻷﻃﺮﺍﻑ .ﻭﻻ ﻳﺘﻢ ﺫﻟﻚ ﺇﻻ
ﺑﻌﺪﻡ ﺇﺛﺎﺭﺓ ﻣﻮﺍﻃﻦ ﺍﻟﻔﺘﻨﺔ ﻭﺍﳋﻼﻑ ﻭﳏﺎ ﱢﻝ ﺍﻟﻨـﺰﺍﻉ .ﻭﻟﻨﺎ ﰲ ﺍﳌﻌﻠﻮﻡ ﻣﻦ
ﺍﻟﺪﻳﻦ ﺑﺎﻟﻀﺮﻭﺭﺓ ﻭﻣﻜﺎﺭﻡ ﺍﻷﺧﻼﻕ ،ﻛﻤﺎ ﺃﺳﻠﻔﻨﺎ ﺧﲑ ﳎﺎﻝ ﻟﺘﻌﺮﻳﻒ ﺍﳋﻠﻖ
ﺑﺎﷲ .ﻭﺇﻧﻪ ﺎﻝ ﺃﻭﺳﻊ ﳑﺎ ﻳﺘﺼﻮﺭﻩ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ .ﻭﺇﳕﺎ ﺍﳌﻮﻓﻖ ﻣﻦ ﻭﻓﻘﻪ
ﺍﷲ.
ﲡﻨﺐ ﺇﻋﻼﻥ ﺍﻟﻔﺘﻮﻯ ﻓﻮﻕ ﺍﳌﻨﺎﺑﺮ
ﻭﺍﳌﻘﺼﻮﺩ ﺑﺎﻟﻔﺘﻮﻯ ﺇﺻﺪﺍﺭ ﺍﻷﺣﻜﺎﻡ ﻋﻠﻰ ﺍﻟﻨﻮﺍﺯﻝ ﺍﳌﺴﺘﺠﺪﺓ ،ﻭﺍﻷﻣﻮﺭ
ﺍﳊﺎﺩﺛﺔ ،ﻭﻟﻴﺲ ﻧﻘﻞ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻟﺜﺎﺑﺘﺔ ،ﻓﻬﺬﺍ ﺇﺫﺍ ﻛﺎﻥ ﺑﻘﻮﺍﻋﺪﻩ ﰲ
-1ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ 2599ﻭﺃﺑﻮ ﻳﻌﻠﻲ .6174
-2ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ 2019ﻭﻗﺎﻝ ﻫﺬﺍ ﺣﺪﻳﺚ ﺣﺴﻦ ﻏﺮﻳﺐ.
-3ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ 6054ﻭﻣﺴﻠﻢ 2591ﻭﺃﺑﻮ ﺩﺍﻭﺩ 4791ﻭﺍﻟﺘﺮﻣﺬﻱ .1996
125 ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ
ﺳﻴﺎﻕ ﺑﻴﺎﻥ ﺍﳌﻌﻠﻮﻡ ﻣﻦ ﺍﻟﺪﻳﻦ ﺑﺎﻟﻀﺮﻭﺭﺓ ﻓﻼ ﻛﻼﻡ ﻋﻨﻪ .ﻭﺇﳕﺎ ﺍﻟﻜﻼﻡ ﻋﻦ
ﺍﻟﻨﻮﺍﺯﻝ ﺍﳉﺪﻳﺪﺓ ،ﻓﻬﺬﻩ ﻟﻴﺲ ﳏﻠﻬﺎ ﺍﳌﻨﺎﺑﺮ ،ﺇﺫ ﻫﻲ ﲢﺘﺎﺝ ﺇﱃ ﺭﻭﻳﺔ ﻭﺩﺭﺍﺳﺔ
ﻣﺘﺄﻧﻴﺔ ﻭﺍﺧﺘﺼﺎﺹ ﺩﻗﻴﻖ .ﺣﱴ ﺇﺫﺍ ﻧﻀﺠﺖ ﻛﺎﻥ ﳍﺎ ﳎﺎﻝ ﺁﺧﺮ ﻏﲑ ﺍﳌﻨﺎﺑﺮ
ﻹﻟﻘﺎﺋﻬﺎ ،ﺣﺴﺐ ﻣﺎ ﲤﻠﻴﻪ ﺍﳊﺎﺟﺔ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﳌﻘﺎﺻﺪ ﺍﻟﺸﺮﻋﻴﺔ ،ﻛﻤﺎ ﺳﺒﻖ
ﺑﻴﺎﻧﻪ .ﻭﺇﳕﺎ ﻭﻇﻴﻔﺔ ﺍﳌﻨﱪ ﻋﻠﻰ ﺍﻟﻌﻤﻮﻡ ﻭﻋﻈﻴﺔ ﺗﺮﺑﻮﻳﺔ ﲣﻠﻴﻘﻴﺔ ﺑﺎﻟﺪﺭﺟﺔ
ﺍﻷﻭﱃ .ﺃﻣﺎ ﺇﻋﻼﻥ ﺃﺣﻜﺎﻡ ﺍﻟﻨﻮﺍﺯﻝ ﻣﻦ ﺧﻼﻟﻪ؛ ﻓﺈﳕﺎ ﺳﻴﺆﺩﻱ ﺇﱃ ﺭﺩﻭﺩ
ﺃﻓﻌﺎﻝ ﻣﻦ ﺍﻟﺘﺴﺎﺅﻻﺕ ﻭﺍﻻﺳﺘﺸﻜﺎﻻﺕ ﺍﻟﱵ ﻻ ﺗﻨﺘﻬﻲ! ﻭﺍﻟﻐﺎﻳﺔ ﰲ ﺍﻷﺻﻞ
ﺃﻥ ﳜﺮﺝ ﺍﳌﺼﻠﻲ ﻣﻘﺘﻨﻌﺎ ﺑﻔﻜﺮﺓ ﻣﻌﻴﻨﺔ ﻣﻦ ﺍﻟﻌﻤﻞ ﺍﻟﺪﻳﲏ ،ﻭﻫﺬﺍ ﳑﺎ ﻻ
ﻳﺘﺼﻮﺭ ﰲ ﺳﻴﺎﻕ ﺇﻋﻼﻥ ﺃﺣﻜﺎﻡ ﺍﻟﻨﻮﺍﺯﻝ ﺍﳉﺪﻳﺪﺓ ،ﻷﻥ ﺃﻗﻞ ﻣﺎ ﻳﺘﺼﻮﺭ ﰲ
ﺫﻟﻚ ﻭﺭﻭﺩ ﺃﺳﺌﻠﺔ ﺍﺳﺘﻴﻀﺎﺣﻴﺔ -ﺇﻥ ﱂ ﺗﻜﻦ ﺍﻋﺘﺮﺍﺿﻴﺔ -ﻋﻠﻰ ﺍﻹﻣﺎﻡ!
ﻭﻫﻮ ﻣﺎ ﻻ ﳛﺴﻦ ﰲ ﻇﺮﻭﻑ ﺧﻄﺒﺔ ﺍﳉﻤﻌﺔ ﺑﺰﻣﺎﻧﻨﺎ ﻫﺬﺍ .ﻭﺧﺮﻭﺝ ﺍﳌﺼﻠﲔ
ﺬﻩ ﺍﻟﺒﻠﺒﻠﺔ ﺍﳊﺎﺩﺛﺔ ﰲ ﺃﻧﻔﺴﻬﻢ ﺇﳕﺎ ﻫﻮ ﻓﺸﻞ ﻟﻠﺨﻄﺒﺔ ﻭﺍﳋﻄﻴﺐ!
ﻫﺬﺍ ﺇﺫﺍ ﺍﻓﺘﺮﺿﻨﺎ ﺃﻥ ﺍﻟﺼﻮﺍﺏ ﻗﺪ ﺣﺎﻟﻒ ﺍﳋﻄﻴﺐ ﰲ ﻓﺘﻮﺍﻩ ﻓﻌﻼ؛ ﺃﻣﺎ ﺇﺫﺍ
ﻛﺎﻧﺖ ﻋﻠﻰ ﻏﲑ ﻗﻮﺍﻋﺪ ﺍﻟﻌﻠﻢ ،ﺃﻭ ﳐﺎﻟﻔﺔ ﳌﺎ ﺟﺮﻯ ﻋﻠﻴﻪ ﺍﻟﻌﻤﻞ ،ﺃﻭ ﺧﺎﺭﺟﺔ
ﻋﻦ ﻗﻮﺍﻋﺪ ﺍﳌﺬﻫﺐ ،ﺃﻭ ﺧﺎﺭﻣﺔ ﳌﻨﺎﻫﺞ ﺍﻟﻨﻈﺮ؛ ﻓﻬﻤﺎ ﻭﺍﺳﺘﻨﺒﺎﻃﺎ ﺃﻭ ﲢﻘﻴﻘﺎ
ﻭﺗﻨـﺰﻳﻼ ،ﺃﻭ ﳓﻮ ﺫﻟﻚ ﳑﺎ ﻳﺮﺩﻩ ﺍﻟﻌﻠﻤﺎﺀ ﺍﳌﺘﺨﺼﺼﻮﻥ؛ ﻓﻜﻴﻒ ﳝﻜﻦ ﺁﻧﺌﺬ
ﻋﻼﺝ ﺍﻷﻣﺮ؟ ﻭﻗﺪ ﰎ ﺇﻋﻼﻬﻧﺎ ﻣﻦ ﻓﻮﻕ ﺍﳌﻨﱪ ﻋﻠﻰ ﻣﻸ ﻣﻦ ﺍﻟﻨﺎﺱ؟ ﻭﻣﻦ ﻫﻨﺎ
ﻓﺎﻷﺧﺬ ﺑﺎﻻﺣﺘﻴﺎﻁ ﰲ ﺍﻟﺪﻳﻦ -ﺍﻟﺬﻱ ﻫﻮ ﺃﺻﻞ ﻣﻦ ﺃﺻﻮﻝ ﻣﺎﻟﻚ ﺭﲪﻪ
ﺍﷲ -ﻫﻮ ﻋﲔ ﺍﻟﻮﺭﻉ ﰲ ﻣﺜﻞ ﻫﺬﺍ ﺍﻷﻣﺮ .ﻭﺫﻟﻚ ﻳﻘﺘﻀﻲ ﺻﻮﻥ ﺍﳌﻨﺎﺑﺮ ﺑﻌﻴﺪﺍ
ﻋﻦ ﻣﺜﻞ ﻫﺬﻩ ﺍﳌﺸﻜﻼﺕ.
ﻣﺮﺍﻋﺎﺓ ﺍﳌﺴﺘﻮﻳﺎﺕ ﺍﻟﺜﻘﺎﻓﻴﺔ ﻭﺍﻟﺘﺨﺼﺼﺎﺕ ﺍﳌﺨﺘﻠﻔﺔ
ﻣﻦ ﺍﳊﻜﻤﺔ ﺃﻥ ﻳﻀﻊ ﺍﳋﻄﻴﺐ ﰲ ﺣﺴﺎﺑﻪ ﺃﻥ ﲨﻬﻮﺭ ﺍﳌﺼﻠﲔ ﻓﻴﻬﻢ ﻣﻦ
ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻣﻦ ﻻ ﻳﻌﺮﻓﻪ ،ﻭﻓﻴﻬﻢ ﻣﻦ ﺳﺎﺋﺮ ﺍﻟﺘﺨﺼﺼﺎﺕ ﺍﻷﺧﺮﻯ ﺃﺻﻨﺎﻑ
ﺷﱴ .ﻭﻗﺪ ﻳﻘﻊ ﻟﺒﻌﺾ ﺍﳋﻄﺒﺎﺀ ﻭ ﻫ ﻢ ﺧﻄﲑ ،ﻭﻫﻮ :ﻇﻨﻪ ﺃﻥ ﺍﻟﻨﺎﺱ ،ﲟﺎ ﻫﻢ
ﻣﻘﺒﻠﻮﻥ ﻋﻠﻴﻪ ،ﻳﺴﺘﻤﻌﻮﻥ ﰲ ﺻﻤﺖ ﻭﺧﺸﻮﻉ؛ ﻓﺬﻟﻚ ﺩﺍﻝ ﻋﻠﻰ ﺟﻬﻠﻬﻢ
ﲟﺎ ﻳﻘﻮﻝ! ﻭﺃﻥ ﺟﻠﻮﺳﻬﻢ ﻫﻬﻨﺎ ﺇﳕﺎ ﻫﻮ ﻟﻠﺘﻌﻠﻢ ﺑﲔ ﻳﺪﻳﻪ! ﻭﻫﺬﺍ ﻗﺪ ﻳﻜﻮﻥ
126 ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ
ﺻﺤﻴﺤﺎ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﻓﺌﺔ ﻣﻦ ﺍﻟﻨﺎﺱ ،ﻟﻜﻨﻪ ﻟﻴﺲ ﺑﺼﺤﻴﺢ ﻗﻄﻌﺎ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ
ﻏﲑﻫﻢ .ﻭﻳﻨﺴﻰ ﺃﻥ ﺍﳉﻤﻌﺔ ﻋﺒﺎﺩﺓ ﰲ ﺍﻷﺻﻞ ﳚﺐ ﺣﻀﻮﺭﻫﺎ ﻋﻠﻰ ﺍﻟﻌﺎﱂ
ﻭﺍﳉﺎﻫﻞ؛ ﻟﻠﺘﺬﻛﺮ ﻭﺍﻟﺘﺪﺑﺮ ﻭﺍﻻﺗﻌﺎﻅ ،ﻭﻻ ﺃﺣﺪ ﰲ ﻏﲎ ﻋﻦ ﻫﺬﺍ ﺍﳌﻌﲎ ،ﲟﻦ
ﻓﻴﻬﻢ ﻫﻮ ﻧﻔﺴﻪ ﺃﻭﻻ!
ﻭﺍﳋﻄﺮ ﺍﻟﺬﻱ ﻗﺪ ﳛﺼﻞ ﻫﻮ ﺃﻥ ﻳﺘﺠﺮﺃ ﺍﳋﻄﻴﺐ -ﲢﺖ ﺗﺄﺛﲑ ﻫﺬﺍ
ﺍﻟﻮﻫﻢ -ﻋﻠﻰ ﺗﻨﺎﻭﻝ ﺑﻌﺾ ﺍﻟﻘﻀﺎﻳﺎ ﳑﺎ ﻻ ﲤﻜﻦ ﻟﻪ ﻓﻴﻬﺎ؛ ﻓﻴﻜﻮﻥ ﻫﻮ
ﻭﺧﻄﺒﺘﻪ ﻣﺜﺎﺭﺍ ﻟﻠﺴﺨﺮﻳﺔ! ﻭﺍﻷﺧﻄﺮ ﻣﻦ ﺫﻟﻚ ﺍﺭﲤﺎﺅﻩ ﻋﻠﻰ ﺍﻟﺘﺨﺼﺼﺎﺕ
ﺍﻷﺧﺮﻯ ،ﻣﻦ ِﻃﺐ ،ﺃﻭ ﻓﹶﻠﻚٍ ،ﺃﻭ ﻫﻨﺪﺳﺔ ،ﺃﻭ ﻛﻴﻤﻴﺎﺀ ،ﺃﻭ ﻓﻴﺰﻳﺎﺀ ،ﺃﻭ
ﺑﻴﻮﻟﻮﺟﻴﺎ ،ﺃﻭ ﺃﻱ ﻋﻠﻢ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﺍﻟﱵ ﻻ ِﻗﺒ ﹶﻞ ﻟﻪ ﺎ ،ﻭﻻ ﺳﺎﺑﻘﺔ ﻟﻪ ﻓﻴﻬﺎ ﻭﻻ
ﺍﺧﺘﺼﺎﺹ؛ ﻓﻴﺒﲏ ﻣﻮﻋﻈﺘﻪ ﻋﻠﻰ ﺃﻣﻮﺭ ﻓﻴﻬﺎ ،ﻣﻨﻘﻮﺿﺔ ﻋﻨﺪ ﺃﻫﻠﻬﺎ ،ﻭﻏﲑ
ﻼ ﺯ ِﺩﺭﺍ ِﺀ! ﻭﻳﻜﻮﻥ ﻛﻞ ﻣﺎ ﺑﻨﺎﻩ ﻣﻦ ﻗﻀﺎﻳﺎ ﻣﺴﻠﻤﺔ ﻓﻴﻬﺎ؛ ﻓﻴﻜﻮﻥ ﺑﺬﻟﻚ ﻣﺜﺎﺭﺍ ِﻟ ِ
ﻭﻧﺼﺎﺋﺢ ﻓﺎﺳﺪﺍ ﺑﻔﺴﺎﺩ ﻣﻨﻄﻠﻘﺎﺗﻪ ! ﻭﺇﳕﺎ ﺧﹸﻠ ﻖ ﺍﻟﺘﻮﺍﺿﻊ ﺍﻟﻌﻠﻤﻲ ﻳﻘﺘﻀﻲ ﺃﻻ
ﻳﺰﺝ ﺍﻹﻧﺴﺎﻥ ﺑﻨﻔﺴﻪ ﻓﻴﻤﺎ ﻻ ﻋﻠﻢ ﻟﻪ ﺑﻪ .ﻗﺎﻝ ﻋﺰ ﻣﻦ ﻗﺎﺋﻞ:
ﻭﻻ ﺗﹶﻘﹾﻒ ﻣﺎ ﻟﹶﻴﺲ ﻟﹶﻚ ﺑِﻪِ ﻋِﻠﹾﻢٌ ﺇِﻥ ﺍﻟﺴﻤﻊ ﻭﺍﻟﹾﺒﺼﹶﺮ ﻭﺍﻟﹾﻔﹸﺆﺍﺩ
ﻛﹸﻞﱡ ﺃﹸﻭﻟﹶﺌِﻚ ﻛﹶﺎﻥ ﻋﻨﹾﻪ ﻣﺴﺌﹸﻮﻻﹰ!) ﺍﻹﺳﺮﺍﺀ(36:
ﻭﻟﺬﻟﻚ ﻓﺎﻻﺭﺗﺒﺎﻁ ﲟﻨﻬﺞ ﺍﻟﻮﻋﻆ ﻭﺍﻟﺘﺬﻛﲑ ﺑﺎﷲ ﻫﻮ ﺍﻷﺻﻞ ﺍﻟﺬﻱ ﻻ
ﺧﻼﻑ ﻓﻴﻪ ﺑﲔ ﺍﻟﻨﺎﺱ .ﻭﻫﻮ ﺍﻟﺰﺍﺩ ﺍﻟﺬﻱ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﺣﺪ ﺍﻟﺰﻋﻢ ﺑﺄﻧﻪ ﰲ
ﻏﲎ ﻋﻨﻪ ،ﺑﻞ ﺍﻟﻌﺎﱂ ﻗﺪ ﻳﺘﻌﻆ ﰲ ﻫﺬﺍ ﺍﻟﺴﻴﺎﻕ ﺑﻐﲑ ﺍﻟﻌﺎﱂ؛ ﺇﺫﺍ ﻛﺎﻥ ﻫﺬﺍ
ﺃﻋﻠﻢ ﻣﻨﻪ ﺑﺎﷲ! ﻭﻗﺪ ﻳﻜﻮﻥ ﺍﳌﺮﺀ ﻋﺎﳌﺎ ﺑﺄﻣﺮ ﺍﷲ ﻏﲑ ﻋﺎﱂ ﺑﺎﷲ .ﻗﺎﻝ ﺳﻔﻴﺎﻥ
ﷲ ،ﻟﻴﺲ ﷲ ﳜﺸﻰ ﺍ َ ﺍﻟﺜﻮﺭﻱ ﺭﲪﻪ ﺍﷲ) :ﻛﺎﻥ ﻳﻘﺎﻝ" :ﺍﻟﻌﻠﻤﺎ ُﺀ ﺛﻼﺛﺔ :ﻋﺎِﻟ ﻢ ﺑﺎ ِ
ﷲ؛ ﻓﺬﺍﻙ ﺍﻟ ﻌﺎِﻟ ﻢﷲ ﳜﺸﻰ ﺍ َ ﺑﻌﺎِﻟ ٍﻢ ﺑﺄﻣ ِﺮ ﺍﷲ .ﻭﻋﺎِﻟ ﻢ ﺑﺎﷲ ،ﻋﺎِﻟ ﻢ ﺑﺄﻣ ِﺮ ﺍ ِ
ﷲ؛ ﻓﺬﻟﻚ ﺍﻟ ﻌﺎِﻟ ﻢﷲ ﻻ ﳜﺸﻰ ﺍ َ ﺍﻟ ﹶﻜﺎ ِﻣ ﹸﻞ! ﻭﻋﺎِﻟ ﻢ ﺑﺄﻣ ِﺮ ﺍﷲ ،ﻟﻴﺲ ﺑﻌﺎِﻟ ٍﻢ ﺑﺎ ِ
ﺍﻟ ﹶﻔﺎ ِﺟ ﺮ!"() (1ﻓـ"ﺍﻟﻌﺎِﻟﻢ ﺑﺄﻣ ِﺮ ﺍﷲ" :ﻫﻮ ﺍﻟﻌﺎِﻟﻢ ﺑﺄﺣﻜﺎﻡ ﺍﻟﺸﺮﻳﻌﺔ ﻭﻓﻘﻬﻬﺎ.
ﺿﻊ ﻟﻪ؛ ﲟﺎ ﺗﺰﻭﺩ ﻣﻦ ﺣﻘﺎﺋﻖ ﺍﻹﳝﺎﻥ ﷲ ﺍﳋﺎ ِ ﻭ"ﺍﻟﻌﺎِﻟﻢ ﺑﺎﷲ" :ﻫﻮ ﺍﳋﺎ ِﺷﻊِ
ﻭﻣﻌﺮﻓﺔ ﺍﷲ ﺗﻌﺎﱃ .ﻭﺍﻟﻌﺎﱂ ﺍﳊﻖ ﺇﳕﺎ ﻫﻮ ﻣﻦ ﲨﻊ ﺑﻴﻨﻬﻤﺎ.
-1ﺃﺧﺮﺟﻪ ﺍﻟﺪﺍﺭﻣﻲ .114/1
127 ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ
ﺍﻹﳚﺎﺑﻴﺔ ﺑﺪﻝ ﺍﻟﻌﺪﻣﻴﺔ
ﻭﺍﳌﻘﺼﻮﺩ ﺑﺬﻟﻚ ﺃﻥ ﻳﻜﻮﻥ ﻣﻨﻬﺞ ﺍﳋﻄﻴﺐ ﰲ ﺧﻄﺒﺘﻪ ﻗﺎﺋﻤﺎ ﻋﻠﻰ ﻓﺘﺢ
ﺤﺪﺛﲔﺑﺎﺏ ﺍﻷﻣﻞ ﰲ ﺍﳊﻴﺎﺓ .ﻭﺃﻻ ﳛﺸﺮ ﰲ ﺧﻄﺒﺘﻪ ﻣﺎ ﻳﺴﻤﻰ ﻋﻨﺪ ﺍﹾﻟ ﻤ
ﺑـ)ﺃﺣﺎﺩﻳﺚ ﺍﻟﻔﱳ( ﺣﺸﺮﺍﹰ ،ﻏﲑ ﻣﻘﺮﻭﻧﺔ ﲟﺎ ﻳﻮﺍﺯﻬﻧﺎ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ
ﺍﻷﺧﺮﻯ ﺍﻟﱵ ﺗﻘﺎﺑﻠﻬﺎ ،ﻛﺄﺣﺎﺩﻳﺚ ﺍﻷﻣﻞ ﻭﺍﻟﻌﻤﻞ ،ﻣﻦ ﻣﺜﻞ ﺣﺪﻳﺚ
ﺍﻟﻔﺴﻴﻠﺔ) ،(1ﻭﳓﻮﻩ ﳑﺎ ﰲ ﻣﻌﻨﺎﻩ ؛ ﺣﱴ ﻟﻴﻈﻨﻦ ﺍﻹﻧﺴﺎﻥ ﺑﺄﻥ ﺍﻟﺪﻧﻴﺎ ﻗﺪ
ﺍﻧﺘﻬﺖ! ﻭﻣﺎ ﺑﻘﻲ ﻟﻌﺎﻣﻞ ﻣﺎ ﻳﻌﻤﻞ! ﻓﻴﻜﻮﻥ ﺫﻟﻚ ﻣﻴﺌﺴﺎ ﻟﻠﻤﺼﻠﲔ ،ﻭﻣﻘﻨﻄﺎ
ﻟﻠﻌﺎﻣﻠﲔ !
ﻫﺬﺍ ﻣﻦ ﺟﻬﺔ؛ ﻭﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ ﻓﻘﺪ ﺗﻜﻮﻥ ﺍﻟﻌﺪﻣﻴﺔ ﲟﻌﲎ ﺗﻴﺌﻴﺲ ﺍﻟﻨﺎﺱ
ﻣﻦ ﺍﻟﺼﻼﺡ ﻭﺍﻹﺻﻼﺡ! ﻭﺗﺼﻮﻳﺮ ﻭﺿﻊ ﺍﻷﺭﺽ ﲟﺎ ﻻ ﻳ ﺮﺟﻰ ﻟﻪ ﺷﻔﺎ ٌﺀ ﻭﻻ
ﺩﻭﺍﺀ! ﻭﻛﺄﻧﻨﺎ ﰲ ﻇﻠﻤﺎﺕ ﻻ ﻓﺠﺮ ﳍﺎ! ﻭﻓﱳ ﻻ ﻬﻧﺎﻳﺔ ﳍﺎ! ﻭﺍﳊﺎﻝ ﺃﻥ ﺍﻟﺪﻧﻴﺎ
ﻣﺘﻘﻠﺒﺔ ﺑﲔ ﺻﻼﺡ ﻭﻓﺴﺎﺩ ﻋﻠﻰ ﺳﻨﺔ ﺍﻻﺑﺘﻼﺀ ﺍﻷﺯﻟﻴﺔ ،ﺍﻟﱵ ﻭﺿﻌﻬﺎ ﺍﷲ
ﻋﻠﻴﻬﺎ.
ﻭﻟﹶﻦ ﺗﹶﺠِﺪ ﻟِﺴﻨﱠﺔِ ﺍﻟﻠﱠﻪِ ﺗﹶﺒﺪِﻳﻼﹰ) ﺍﻟﻔﺘﺢ(23:
)(2
ﻭﰲ ﺍﳊﺪﻳﺚ) :ﺇﺫﺍ ﲰﻌﺖ ﺍﻟﺮﺟﻞ ﻳﻘﻮﻝ" :ﻫﻠﻚ ﺍﻟﻨﺎﺱ"؛ ﻓﻬﻮ ﺃﻫﻠﻜﻬﻢ!(
ﻭﻣﺜﻞ ﻫﺬﺍ ﻣﻦ ﺍﻟﻨﺼﻮﺹ ﻛﺜﲑ.
ﻭﺇﳕﺎ ﺍﻹﳚﺎﺑﻴﺔ ﰲ ﺍﳋﻄﺎﺏ ﻗﺎﺋﻤﺔ ﻋﻠﻰ ﺇﻳﻘﺎﻅ ﺍﳍﻤﻢ ﺑﺒﻌﺚ ﺍﻷﻣﻞ،
ﻭﺍﻟﺘﺮﻏﻴﺐ ﰲ ﺍﻟﻌﻤﻞ .ﻫﺬﺍ ﻫﻮ ﺍﳌﻨﻬﺞ ﺍﻟﻨﺒﻮﻱ ﺍﳊﻖ .ﻭﺍﻟﻨﻈﺮ ﺍﳌﺘﻮﺍﺯﻱ
ﺍﳌﻌﺘﺪﻝ ﺇﱃ ﺣﺎﻝ ﺍﻟﺰﻣﺎﻥ ﻭﺃﻫﻠﻪ ،ﻓﻼ ﺑﻄﺮ ﻷﻱ ﺣﻖ ،ﻭﻻ ﻫﻀﻢ ﳌﻈﺎﻫﺮ
ﺍﳋﲑ ﰲ ﺍﻷﻣﺔ ،ﻭﻻ ﻏﻤﻂ ﻟﺒﻮﺍﺩﺭ ﺍﻟﺼﻼﺡ ﻓﻴﻬﺎ .ﻭﺍﻟﻨﻘﺪ ﺍﻹﳚﺎﰊ ﻟﻠﺴﻠﺒﻴﺎﺕ
ﺍﳌﻘﺎﺑﻠﺔ ،ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﻣﻘﺮﻭﻧﺎ ﺑﺎﻹﺷﺎﺩﺓ ﺑﺎﻹﳚﺎﺑﻴﺎﺕ؛ ﺣﱴ ﻳﺒﻘﻰ ﺑﺎﺏ
ﺍﻷﻣﻞ ﻣﻔﺘﻮﺣﺎ ﺃﻣﺎﻡ ﺍﻟﻘﻠﻮﺏ ﺇﱃ ﺍﳋﲑ ﺃﺑﺪﺍ.
ﺇﺧﻼﺹ ﺍﻟﻘﺼﺪ ﷲ
ﻭﺍﳋﻄﻴﺐ ﻣﺪﻋﻮ ﺇﱃ ﲡﺪﻳﺪ ﺇﺧﻼﺹ ﺍﻟﻨﻴﺔ ،ﻭﲡﺮﻳﺪ ﺍﻟﻘﺼﺪ ﷲ ﰲ ﻛﻞ
ﻛﻠﻤﺔ ﻳﻘﻮﳍﺎ؛ ﻭﺫﻟﻚ ﻧﻈﺮﺍ ﳌﺎ ﻳﻠﻘﻰ ﻣﻦ ﺍﳋﻮﺍﻃﺮ ﺍﻟﺸﻴﻄﺎﻧﻴﺔ ﻋﻠﻰ ﻗﻠﺐ
ﺍﳌﺘﻜﻠﻢ ﻋﻤﻮﻣﺎ ﰲ ﺍﻟﺸﺄﻥ ﺍﻟﺪﻳﲏ ،ﲟﺎ ﻳﻔﺴﺪ ﻗﺼﺪ ﺍﻟﺘﻌﺒﺪ ﻋﻨﺪﻩ ،ﻣﻦ ﺷﻬﻮﺓ
ﺍﻟﻜﻼﻡ ﲟﺎ ﻳﺴﺘﺠﻠﺐ ﻟﻪ "ﺷﻬﺮﺓ" ،ﺃﻭ "ﳒﻮﻣﻴﺔ" ،ﺃﻭ ﺇﻋﺠﺎﺑﺎ ﺷﻌﺒﻴﺎ ﺑﺎﻃﻼ؛
ﻓﻴﻤﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺸﻴﻄﺎﻥ ﺃﻥ ﻳﺘﺤﺪﺙ ﲟﺎ ﳚﻌﻞ ﺍﻷﻟﺴﻨﺔ ﺗﺘﺤﺪﺙ ﺑﻪ ﻋﻨﻪ ﻫﻮ؛ ﻻ
ﻋﻦ ﺍﻟﺪﻳﻦ ﻭﺣﻘﺎﺋﻘﻪ ﺍﻹﳝﺎﻧﻴﺔ ! ﻭﻫﺬﺍ ﺍﻧﺰﻻﻕ ﺧﻄﲑ ﻋﻠﻰ ﺍﳌﺴﺘﻮﻯ ﺍﻟﺘﺮﺑﻮﻱ،
ﺗﻔﺴﺪ ﺑﻪ ﻧﻴﺔ ﺍﳋﻄﻴﺐ ﺃﻭﻻ ،ﰒ ﺗﺘﺮﺗﺐ ﻋﻨﻪ ﻣﻔﺎﺳﺪ ﺃﺧﺮﻯ ،ﻓﻴﻤﺎ ﻗﺪ ﻳﻜﻮﻥ
ﳋﻄﺒﺘﻪ ﺗﻠﻚ ﻣﻦ ﺁﺛﺎﺭ ﺳﻴﺌﺔ ﻋﻠﻰ ﺍﻟﺪﻳﻦ ﻭﺃﻫﻠﻪ ،ﻗﺪ ﻻ ﺗﻨﺘﻬﻲ ﻋﻨﺪ ﺣﺪ !
ﻭﻟﻴﺲ ﻋﺒﺜﺎ ﺃﻥ ﺗﺘﻀﺎﻓﺮ ﺍﻵﻳﺎﺕ ،ﻭﺗﺘﻮﺍﺗﺮ ﺍﻷﺣﺎﺩﻳﺚ ﰲ ﻫﺬﺍ ﺍﳌﻌﲎ ﺍﻟﺘﺮﺑﻮﻱ
ﺍﻟﻌﻈﻴﻢ؛ ﻟﺘﺸﻜﻞ ﻛﻠﻴﺔ ﻣﻦ ﻛﻠﻴﺎﺕ ﺍﻟﺪﻳﻦ ،ﻭﺃﺻﻼ ﻣﻦ ﺃﺻﻮﻟﻪ ﺍﻟﻌﻤﻠﻴﺔ،
ﻭﻗﺎﻋﺪﺓ ﻣﻦ ﻗﻮﺍﻋﺪﻩ ﺍﻟﻘﻄﻌﻴﺔ ،ﳑﺎ ﺃﺧﺬﻩ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﻧﺺ ﺍﳊﺪﻳﺚ ﺻﻴﺎﻏﺔ:
)ﺇﳕﺎ ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺎﺕ() .(1ﻓﻬﺬﺍ ﻣﻌﲎ ﻛﻠﻲ ﻣﺮﺟﻌﻪ ﻧﺼﻮﺹ ﺗﻔﻮﻕ ﺣﺪ
ﺍﳊﺼﺮ.
ﺧﻼﺻﺎﺕ ﻋﻤﻠﻴﺔ
-1ﻣﻦ ﺧﻄﺎﺏ ﺟﻼﻟﺘﻪ ﻏﺪﺍﺓ ﺗﻨﺼﻴﺐ ﺍﻠﺲ ﺍﻟﻌﻠﻤﻲ ﺍﻷﻋﻠﻰ ،ﻭﺍﺎﻟﺲ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻹﻗﻠﻴﻤﻴﺔ ﻳﻮﻡ ﺍﳉﻤﻌﺔ 30ﺃﺑﺮﻳـﻞ
.2004
141 ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ
ﺍﻟﺪﻳﻦ ﻭﺍﺳﺘﻤﺮﺍﺭﻩ ﺇﳕﺎ ﻳﻜﻮﻥ ﺑﺪﻭﺍﻡ ﺳﻼﻣﺔ ﺍﺘﻤﻊ ﻣﻦ ﺍﻟﺘﻤﺰﻕ ﻭﺍﻟﺘﻔﺮﻕ
ﻭﺍﻻﺧﺘﻼﻝ .ﻭﻣﻦ ﻫﻨﺎ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﺆﺳﺲ ﳍﺬﺍ ﺍﳌﻌﲎ:
ﻳﺎ ﺃﹶﻳﻬﺎ ﺍﻟﻨﱠﺎﺱ ﺍﺗﱠﻘﹸﻮﺍ ﺭﺑﻜﹸﻢ ﺍﻟﱠﺬِﻱ ﺧﹶﻠﹶﻘﹶﻜﹸﻢ ﻣِﻦ ﻧﹶﻔﹾﺲٍ
ﻭﺍﺣِﺪﺓٍ ،ﻭﺧﹶﻠﹶﻖ ﻣِﻨﹾﻬﺎ ﺯﹶﻭﺟﻬﺎ ،ﻭﺑﺚﱠ ﻣِﻨﹾﻬﻤﺎ ﺭِﺟﺎﻻﹰ ﻛﹶﺜِﻴﺮًﺍ
ﻭﻧِﺴﺎﺀً ،ﻭﺍﺗﱠﻘﹸﻮﺍ ﺍﻟﻠﱠﻪ ﺍﻟﱠﺬِﻱ ﺗﹶﺴﺎﺀﻟﹸﻮﻥ ﺑِﻪِ ﻭﺍﻷَﺭﺣﺎﻡ .ﺇِﻥ ﺍﻟﻠﱠﻪ
ﻛﹶﺎﻥ ﻋﻠﹶﻴﻜﹸﻢ ﺭﻗِﻴﺒًﺎ) ﺍﻟﻨﺴﺎﺀ(1:
ﻭﻋﻠﻴﻪ؛ ﻓﺈﻥ ﻭﻃﻨﻨﺎ ﺍﻟﻌﺰﻳﺰ -ﻭﻗﺪ ﺍﻧﻄﻠﻖ ﺃﺳﺎﺱ ﺗﻜﻮﻳﻨﻪ ﻣﻦ ﻫﺬﺍ ﺍﻷﺻﻞ
ﻣﻨﺬ ﺃﻥ ﻣﻦ ﺍﷲ ﻋﻠﻴﻪ ﺑﻨﻌﻤﺔ ﺍﻹﺳﻼﻡ -ﺗﻨﺒﲏ ﻭﺣﺪﺗﻪ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻋﻠﻰ
ﻣﻔﻬﻮﻡ )ﺍﻟ ﺮ ِﺣ ِﻢ ﺍﻟﻮﻃﻨﻴﺔ( ،ﻭﻫﻮ ﻣﻔﻬﻮﻡ ﻗﺎﺋﻢ ﻋﻠﻰ ﻧﺴﻴﺞ ﺍﺟﺘﻤﺎﻋﻲ ﻣﻮﺣﺪ،
ﰲ ﺻﻴﻐﺔ ﺷﺮﻋﻴﺔ ﺗﻌﺒﺪﻳﺔ .ﻓﻴﻌ ﺪ ﻭﺻﻞ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﲤﺘﻴﻨﻬﺎ ﺩﺍﺧﻼ
ﻓﻴﻤﺎ ﺃﻣﺮ ﺍﷲ ﺑﻪ ﺃﻥ ﻳﻮﺻﻞ ،ﻭﺭﺍﺟﻌﺎ ﺇﱃ ﺍﻟﻮﻓﺎﺀ ﺑﻌﻬﺪ ﺍﷲ ﻭﻣﻴﺜﺎﻗﻪ ،ﺍﳌﺘﻤﺜﻞ
ﰲ ﺣﻔﻆ ﺍﻟﺪﻳﻦ ﻭﺣﻔﻆ ﺑﻴﻌﺔ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ .ﻭﺫﻟﻚ ﻣﻦ ﺃﻋﻠﻰ ﻣﺮﺍﺗﺐ ﺍﻟﺘﻌﺒﺪ.
ﻗﺎﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﳝﺪﺡ ﺃﻭﱄ ﺍﻷﻟﺒﺎﺏ:
ﺍﻟﱠﺬِﻳﻦ ﻳﻮﻓﹸﻮﻥ ﺑِﻌﻬﺪِ ﺍﻟﻠﱠﻪِ ﻭﻻ ﻳﻨﻘﹸﻀﹸﻮﻥ ﺍﻟﹾﻤِﻴﺜﹶﺎﻕ .ﻭﺍﻟﱠﺬِﻳﻦ
ﻳﺼِﻠﹸﻮﻥ ﻣﺎ ﺃﹶﻣﺮ ﺍﻟﻠﱠﻪ ﺑِﻪِ ﺃﹶﻥ ﻳﻮﺻﹶﻞﹶ ﻭﻳﺨﹾﺸﹶﻮﻥ ﺭﺑﻬﻢ ﻭﻳﺨﹶﺎﻓﹸﻮﻥ ﺳﻮﺀَ
ﺍﻟﹾﺤِﺴﺎﺏِ) ﺍﻟﺮﻋﺪ(21-20:
ﻭﺇﳕﺎ ﻧﻘﻢ ﻣﻦ ﺍﻷﻣﻢ ﺍﻟﺴﺎﺑﻘﺔ ﲟﺎ ﻧﻘﻀﺖ ﻣﻦ ﺗﻠﻚ ﺍﳌﻌﺎﱐ ﺍﻟﻌﻈﻤﻰ ،ﻓﻔﺴﻘﺖ
ﻋﻦ ﺃﻣﺮ ﺍﷲ:
ﻭﺍﻟﱠﺬِﻳﻦ ﻳﻨﻘﹸﻀﹸﻮﻥ ﻋﻬﺪ ﺍﻟﻠﱠﻪِ ﻣِﻦ ﺑﻌﺪِ ﻣِﻴﺜﹶﺎﻗِﻪِ ﻭﻳﻘﹾﻄﹶﻌﻮﻥ ﻣﺎ
ﺽ ﺃﹸﻭﻟﹶﺌِﻚ ﻟﹶﻬﻢ ﺃﹶﻣﺮ ﺍﻟﻠﱠﻪ ﺑِﻪِ ﺃﹶﻥ ﻳﻮﺻﹶﻞﹶ ﻭﻳﻔﹾﺴِﺪﻭﻥ ﻓِﻲ ﺍﻷَﺭِ
ﺍﻟﻠﱠﻌﻨﹶﺔﹸ ﻭﻟﹶﻬﻢ ﺳﻮﺀُ ﺍﻟﺪﺍﺭِ!) ﺍﻟﺮﻋﺪ(25:
ﻓﺘﻤﺘﲔ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺣﻔﻆ ﺍﻟﻨﺴﻴﺞ ﺍﻻﺟﺘﻤﺎﻋﻲ ﺍﻟﻮﻃﲏ؛ ﺇﳕﺎ
ﻳﺘﻤﺎﻥ ﺑﺎﻟﺪﺧﻮﻝ ﰲ ﺍﻷﻋﻤﺎﻝ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ،ﺍﻟﻘﺎﺋﻤﺔ ﻋﻠﻰ ﻣﻘﺎﺻﺪ ﺍﻟﺘﻌﺎﻃﻒ
ﻭﺍﻟﺘﻮﺍﺩ ﻭﺍﻟﺘﺮﺍﺣﻢ .ﻓﻬﺬﻩ ﺍﳌﻌﺎﱐ ﻭﺃﺿﺮﺍﺎ ﻫﻲ ﺍﻟﻜﻔﻴﻠﺔ ﺑﻀﻤﺎﻥ ﺍﻟﺼﺒﻐﺔ
ﺍﻹﳝﺎﻧﻴﺔ ﻟﻠﻤﺠﺘﻤﻊ ،ﻭﻫﻲ ﺍﻟﻌﺎﻣﻞ ﺍﻟﺮﺋﻴﺲ ﰲ ﹶﻟ ﻢ ﴰﻠﻪ ،ﻭﺭﺗﻖ ﺧﺮﻗﻪ،
142 ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ
ﻭﺍﺳﺘﻤﺮﺍﺭ ﺍﻧﺴﺠﺎﻣﻪ .ﺇﻻ ﺃﻥ ﺍﻟﺪﺧﻮﻝ ﰲ ﻣﺜﻞ ﻫﺬﻩ ﺍﻷﻋﻤﺎﻝ ﰲ ﺣﺎﺟﺔ ﺇﱃ
ﺻﺪﻕ ﺭﻓﻴﻊ ،ﻭﲡﺮﺩ ﻛﺎﻣﻞ ﻣﻦ ﻛﻞ ﺍﻷﻫﻮﺍﺀ ﻭﺍﻷﻏﺮﺍﺽ ؛ ﺣﱴ ﻳﺼﻔﻮ
ﺍﻟﺸﻌﻮﺭ ﺍﻟﺘﻌﺒﺪﻱ ﻟﺼﺎﺣﺒﻪ .ﻭﺇﻻ ﻓﻬﻮ ﺧﺎﺳﺮ ﺩﻧﻴﺎ ﻭﺃﺧﺮﻯ! ﻭﻟﻦ ﻳﻜﻮﻥ
ﻟﻌﻤﻠﻪ ﰲ ﺍﻟﻮﺍﻗﻊ ﺃﻱ ﺃﺛﺮ ﺇﳚﺎﰊ! ﻷﻥ ﺍﻟﺼﺪﻕ ﻫﻮ ﺻﻤﺎﻡ ﺍﻷﻣﺎﻥ ﻟﻨﺠﺎﺡ
ﺍﻷﻋﻤﺎﻝ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ؛ ِﻟﻤﺎ ﺗﻘﻮﻡ ﻋﻠﻴﻪ ﻣﻦ ﻣﻌﺎﱐ ﺍﻟﺜﻘﺔ ﺍﻟﺸﻌﺒﻴﺔ ،ﻭﺍﻟﺘﻮﺍﺻﻞ
ﺍﻟﺮﻭﺣﻲ ،ﻭﺍﻟﺘﺂﻟﻒ ﺍﻟﻘﻠﱯ ﺍﻟﻮﺟﺪﺍﱐ .ﻭﻣﺎ ﺃﺭﻭﻉ ﺫﻟﻚ ﺍﳌﺜﻞ ﺍﻟﻨﺒﻮﻱ ﺍﳌﺸﻬﻮﺭ
ﺍﻟﺬﻱ ﺿﺮﺑﻪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻟﻠﻤﺠﺘﻤﻊ ﺍﻹﳝﺎﱐ ﺣﻴﺚ ﺃﺷﺎﺭ ﻋﻠﻴﻪ
ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺇﱃ ﻣﻌﲎ ﺍﻟﺼﺪﻕ ﰲ ﺑﻨﺎﺀ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻟﻘﺎﺋﻤﺔ
ﻋﻠﻰ ﺍﻟﻮﺩ ﻭﺍﻟﻌﻄﻒ ﻭﺍﻟﺮﲪﺔ ،ﺑﺼﻴﻎ ﺍﳌﺸﺎﺭﻛﺔ ﺍﻟﻔﻌﻠﻴﺔ ﺫﻭﻗﺎ ﻭﻭﺟﺪﺍﻧﺎ! ﻭﻫﻮ
ﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ) :ﻣﹶﺜﻞﹸ ﺍﳌﺆﻣﻨﲔ ﰲ ﺗﻮﺍﺩﻫﻢ ﻭﺗﺮﺍﲪﻬﻢ ﻭﺗﻌﺎﻃﻔﻬﻢ
ﻣﹶﺜﻞﹸ ﺍﳉﺴﺪ؛ ﺇﺫﺍ ﺍﺷﺘﻜﻰ ﻣﻨﻪ ﻋﻀ ﻮ ﺗﺪﺍﻋﻰ ﻟﻪ ﺳﺎﺋ ﺮ ﺍﳉﺴ ِﺪ ﺑﺎﻟﺴﻬ ِﺮ
)(1
ﺤﻤﻰ(!.. ﻭﺍﹾﻟ
ﻒ؛ ﻛﻞ ﺫﻟﻚ ﺃﻋﻤﺎﻝ ﻗﻠﺒﻴﺔ ﻭﺟﺪﺍﻧﻴﺔ ﻣﺸﺘﺮﻛﺔ ﻓﺎﻟﺘﻮﺍ ﺩ ﻭﺍﻟﺘﺮﺍ ﺣ ﻢ ﻭﺍﻟﺘﻌﺎ ﹸﻃ
ﺻﺎﺩﺭﺓ ﻋﻦ ﲨﻮﻉ ﺑﺸﺮﻳﺔ ،ﺗﺸﻜﻞ ﻧﺴﻴﺠﺎ ﺍﺟﺘﻤﺎﻋﻴﺎ ﻭﺍﺣﺪﺍ؛ ﻭﻟﺬﻟﻚ
ﺻﻴﻐﺖ ﻣﺼﺎﺩﺭﻫﺎ ﺍﻟﺼﺮﻓﻴﺔ ﺑﺎﺳﺘﻌﻤﺎﻝ )ﺻﻴﻐﺔ ﺍﻟﺘﻔﺎﻋﻞ( ؛ ﻟﻠﺪﻻﻟﺔ ﻋﻠﻰ
ﺍﻟﺘﻔﺎﻋﻞ ﺍﻟﻌﺎﻃﻔﻲ ﺍﻟﺼﺎﺩﻕ .ﻭﻫﺬﺍ ﻫﻮ ﺳﺮ ﳒﺎﺡ ﺍﻟﻌﻤﻞ ﺍﻻﺟﺘﻤﺎﻋﻲ.
ﻓﻠﻴﺤﺬﺭ ﺍﻹﻣﺎﻡ ﺃﻥ ﳜﻠﻄﻪ ﲟﺎ ﳜﺮﻣﻪ ﺃﻭ ﻳﺜﻠﻤﻪ ﻣﻦ ﲢﻴﺰﺍﺕ ﺳﻴﺎﺳﻴﺔ ،ﺃﻭ
ﺣﻈﻮﻅ ﺩﻧﻴﻮﻳﺔ ﻓﺎﻧﻴﺔ! ﻓﺈﻥ ﻣﺂﻝ ﺫﻟﻚ ﻫﻮ ﺍﻟﻔﺸﻞ ﺍﻟﺬﺭﻳﻊ ﻓﻴﻤﺎ ﻭﺿﻌﺖ
ﺍﻟﻮﻇﺎﺋﻒ ﺍﻟﺪﻳﻨﻴﺔ ﻣﻦ ﺃﺟﻠﻪ ،ﻭﺧﺴﺮﺍﻥ ﺍﳌﺼﺎﱀ ﺍﻟﺸﺮﻋﻴﺔ ﺍﳌﺮﺗﺒﺔ ﻋﻠﻴﻪ ﺩﻳﻨﺎ
ﻭﺩﻧﻴﺎ !
-1ﺃﺧﺮﺟﻪ ﺍﻟﻄﱪﺍﱐ 118/5ﻭﺃﻭﺭﺩﻩ ﺍﳍﻴﺜﻤﻲ ﰲ ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ 193/8ﻭﻋﺰﺍﻩ ﺇﻟﻴﻪ ﻭﻗﺎﻝ ﺭﺟﺎﻟﻪ ﺛﻘﺎﺕ.
-2ﺃﺧﺮﺟﻪ ﺃﲪﺪ 296/2ﻭﻣﺴﻠﻢ ﻭﺃﺑﻮ ﺩﺍﻭﺩ 4946ﻭﺍﻟﺘﺮﻣﺬﻱ 1425ﻭﺍﺑﻦ ﻣﺎﺟﻪ225ﻭﺍﺑﻦ ﺣﺒﺎﻥ .292/2
148 ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ
ﺧﻼﺻﺎﺕ ﻋﻤﻠﻴﺔ
ﻭﳝﻜﻦ ﺃﻥ ﻧﻠﺨﺺ ﺍﻟﻮﻇﺎﺋﻒ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻟﻺﻣﺎﻡ -ﻋﻠﻰ ﺍﳌﺴﺘﻮﻯ
ﺍﻟﻌﻤﻠﻲ -ﰲ ﺍﳋﻄﻮﺍﺕ ﺍﻟﺘﺎﻟﻴﺔ:
-ﻭﺻﻞ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺮﻭﺣﻴﺔ ،ﻭﲤﺘﲔ ﺍﻟﺮﻭﺍﺑﻂ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺑﲔ ﺍﳌﺼﻠﲔ،
ﻭﺫﻟﻚ ﺑﺘﻔﻘﺪ ﺃﺣﻮﺍﳍﻢ ،ﻭﺍﻟﺴﺆﺍﻝ ﻋﻦ ﻣﺘﻐﻴﺒﻬﻢ ،ﻭﺯﻳﺎﺭﺓ ﻣﺮﺿﺎﻫﻢ،
ﻭﻣﺴﺎﻋﺪﺓ ﳏﺘﺎﺟﻬﻢ ،ﻭﺍﻟﺘﺨﻔﻴﻒ ﻋﻦ ﻣﻌﺎﻧﺎﻬﺗﻢ ،ﻭﻣﺸﺎﺭﻛﺘﻬﻢ ﳘﻮﻣﻬﻢ،
ﻭﺍﻟﺪﻋﺎﺀ ﳍﻢ.
-ﺍﳌﺒﺎﺩﺭﺓ ﺍﻟﻔﻌﻠﻴﺔ ﺇﱃ ﺍﻹﺻﻼﺡ ﺑﲔ ﺍﳌﺘﺨﺎﺻﻤﲔ ﻣﻦ ﺍﻷﺯﻭﺍﺝ ﻭﺫﻭﻱ
ﺍﻷﺭﺣﺎﻡ ،ﻭﺍﳌﺘﻨﺎﻓﺮﻳﻦ ﻣﻦ ﺍﻷﺻﺪﻗﺎﺀ ﻭﺍﻷﺻﺤﺎﺏ ﻭﺍﳋﻼﻥ ،ﻭﺍﳌﺘﺪﺍﺑﺮﻳﻦ
ﻣﻦ ﺍﻟﻘﺒﺎﺋﻞ ﻭﺍﻟﻌﺸﺎﺋﺮ؛ ﻭﺫﻟﻚ ﺑﺘﺸﻜﻴﻞ ﳎﻤﻮﻋﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻔﻀﻞ
ﻭﺍﻟﺼﻼﺡ ،ﳑﻦ ﺍﺷﺘﻬﺮ ﺑﺎﻟﺘﻘﻮﻯ ﻭﺍﻟﻮﺭﻉ ﻣﻦ ﺃﻫﻞ ﺍﳊﻲ؛ ﻟﻠﺴﻌﻲ ﰲ
ﺇﺻﻼﺡ ﺫﺍﺕ ﺍﻟﺒﲔ ،ﻭﺭﺩ ﺍﳌﻴﺎﻩ ﺇﱃ ﳎﺎﺭﻳﻬﺎ.
-ﺗﺄﻟﻴﻒ ﻗﻠﻮﺏ ﺍﶈﺴﻨﲔ ﻋﻠﻰ ﻓﻌﻞ ﺍﳋﲑ ،ﻭﺍﻹﺣﺴﺎﻥ ﺇﱃ ﺍﳋﻠﻖ،
ﻭﺍﻻﻟﺘﻔﺎﺕ ﺇﱃ ﺿﻌﺎﻑ ﺍﻟﻨﺎﺱ ،ﻭﺗﺸﺠﻴﻌﻬﻢ ﻋﻠﻰ ﻛﻔﺎﻟﺔ ﺍﻷﻳﺘﺎﻡ ،ﻭﺇﻳﻮﺍﺀ
ﺍﳌﺸﺮﺩﻳﻦ ﻣﻦ ﺍﻷﻃﻔﺎﻝ ،ﻭﺍﻟﻘﻴﺎﻡ ﺑﺘﺮﺑﻴﺘﻬﻢ ﻭﺗﻌﻠﻴﻤﻬﻢ ،ﻭﺍﻹﻧﻔﺎﻕ ﻋﻠﻴﻬﻢ؛
-ﺗﺸﺠﻴﻊ ﺍﻷﻃﺒﺎﺀ ﻭﺍﻟﺼﻴﺎﺩﻟﺔ ﻭﻏﲑﻫﻢ ﻣﻦ ﺃﻫﻞ ﺍﻻﺧﺘﺼﺎﺻﺎﺕ؛ ﻋﻠﻰ
ﺍﻟﻌﻤﻞ ﺍﳋﲑﻱ ،ﻭﺍﻹﻧﻔﺎﻕ ﳑﺎ ﻋﻠﻤﻬﻢ ﺍﷲ ﻣﻦ ﺍﺧﺘﺼﺎﺹ ﻣﻬﲏ ،ﻭﺫﻟﻚ
ﺑﺎﻟﺘﻨﺴﻴﻖ ﺑﻴﻨﻬﻢ ﰲ ﺗﺄﻃﲑ ﺍﻟﺘﻌﺎﻣﻞ ﺍﻹﺣﺴﺎﱐ ﻣﻊ ﻓﻘﺮﺍﺀ ﺍﳌﺮﺿﻰ
ﻭﻣﺴﺘﻀﻌﻔﻴﻬﻢ ،ﳑﻦ ﻻ ﻃﺎﻗﺔ ﳍﻢ ﻋﻠﻰ ﲢﻤﻞ ﺗﻜﺎﻟﻴﻒ ﺍﻟﻌﻼﺝ ﻭﺷﺮﺍﺀ
ﺍﻷﺩﻭﻳﺔ.
149 ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ
ﻕ ﻣﻦ ﺣﻜﻤﺎﺀ ﺍﻟﻮﻋﺎﻅ ،ﺑﺘﻨﺴﻴﻖ ﻣﻊ ﺍﻠﺲ ﺍﻟﻌﻠﻤﻲ -ﺗﺸﻜﻴﻞ ِﻓ ﺮ ٍ
ﻭﻣﻨﺪﻭﺑﻴﺔ ﺍﻟﺸﻮﺅﻥ ﺍﻹﺳﻼﻣﻴﺔ؛ ﻟﺘﻔﻘﺪ ﺃﺣﻮﺍﻝ ﺍﳌﺴﺠﻮﻧﲔ ،ﻭﺍﻹﺳﻬﺎﻡ ﰲ
ﺇﻋﺎﺩﺓ ﺗﺄﻫﻴﻠﻬﻢ ﻧﻔﺴﻴﺎ ،ﻭﺇﺩﻣﺎﺟﻬﻢ ﺍﺟﺘﻤﺎﻋﻴﺎ.
-ﻗﻴﺎﺩﺓ ﺃﻋﻤﺎﻝ ﺍﺟﺘﻤﺎﻋﻴﺔ ﺇﺣﺴﺎﻧﻴﺔ – ﲢﺖ ﺇﺷﺮﺍﻑ ﺍﻠﺲ ﺍﻟﻌﻠﻤﻲ-
ﻟﺼﺎﱀ ﺍﻹﻗﺎﻣﺎﺕ ﺍﳋﲑﻳﺔ ﻭﺩﻭﺭ ﺍﻟﻌﺠﺰﺓ.
-ﺗﻮﺟﻴﻪ ﺍﶈﺴﻨﲔ ﺇﱃ ﺻﻠﺔ ﺍﻟﻔﻘﺮﺍﺀ ﰲ ﺍﳌﻨﺎﺳﺒﺎﺕ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﻟﻮﻃﻨﻴﺔ ﺑﺸﱴ
ﺃﻧﻮﺍﻉ ﺃﻋﻤﺎﻝ ﺍﻟﱪ ،ﻛﺘﻮﺯﻳﻊ ﺍﻷﺿﺎﺣﻲ ﻭﺍﳌﻼﺑﺲ ،ﻭﺗﻮﺯﻳﻊ ﺍﳊﻘﺎﺋﺐ
ﺍﳌﺪﺭﺳﻴﺔ ﻋﻠﻰ ﺍﻷﻃﻔﺎﻝ ﲟﻮﺍﺳﻢ ﺍﻟﺪﺧﻮﻝ ﺍﳌﺪﺭﺳﻲ.
150 ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ
ﻣﺠﻤﻞ ﺿﻮﺍﺑﻂ
ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻠﺘﺰﻡ ﺑﻬﺎ ﺍﻟﻘﻴﻤﻮﻥ ﺍﻟﺪﻳﻨﻴﻮﻥ
151 ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ
ﳎﻤﻞ ﺿﻮﺍﺑﻂ
ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻠﺘﺰﻡ ﺎ ﺍﻟﻘﻴﻤﻮﻥ ﺍﻟﺪﻳﻨﻴﻮﻥ
ﻣﻦ ﺃﺟﻞ ﺃﻥ ﻳﺆﺩﻱ ﺍﳌﺴﺠﺪ ﺭﺳﺎﻟﺘﻪ ﺍﳌﻌﻬﻮﺩﺓ ﻣﻨﺬ ﺑﲏ ﺃﻭﻝ ﻣﺴﺠﺪ ﰲ
ﺍﻹﺳﻼﻡ ،ﻭﻳﺘﻮﺍﺻﻞ ﺃﺩﺍﺅﻫﺎ ﻋﻠﻰ ﺃﻛﻤﻞ ﻭﺟﻪ ﻭﺃﺣﺴﻨﻪ ،ﺃﺻﺒﺤﺖ ﺍﳊﺎﺟﺔ
ﺗﻘﺘﻀﻲ ﺗﺪﻭﻳﻦ ﺑﻌﺾ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻌﺎﻣﺔ ﺍﻟﱵ ﺩﺃﺏ ﻋﻠﻴﻬﺎ ﺃﻫﻞ ﺍﳌﻐﺮﺏ ﻣﻨﺬ
ﻋﻬﻮﺩ ﻭﺃﺟﻴﺎﻝ ،ﻗﻮﺍﻋﺪ ﺗﺬﻛﺮ ﺑﺈﺭﺷﺎﺩﺍﺕ ﻭﺗﻮﺟﻴﻬﺎﺕ ﻏﺎﻳﺘﻬﺎ ﺍﶈﺎﻓﻈﺔ ﻋﻠﻰ
ﺃﺟﻮﺍﺀ ﺍﳋﺸﻮﻉ ﻭﺭﻭﺡ ﺍﻟﻄﻤﺄﻧﻴﻨﺔ.
ﻭﻇﺎﺋﻒ ﺍﳌﺴﺠﺪ
-ﺍﳌﺴﺠﺪ ﺑﻴﺖ ﺍﷲ ،ﺗﻘﺎﻡ ﻓﻴﻪ ﺷﻌﺎﺋﺮ ﺍﻟﺪﻳﻦ ،ﻭﻫﻮ ﺭﻣﺰ ﻭﺣﺪﺓ ﺍﻷﻣﺔ
ﺍﳌﻐﺮﺑﻴﺔ.
-ﻭﻋﻨﺎﺻﺮ ﻫﺬﻩ ﺍﻟﻮﺣﺪﺓ ﻫﻲ:
• ﺍﻟﻌﻘﻴﺪﺓ ﺍﻷﺷﻌﺮﻳﺔ؛
• ﺍﳌﺬﻫﺐ ﺍﳌﺎﻟﻜﻲ؛
• ﻃﻠﺐ ﺍﻟﻜﻤﺎﻝ ﺍﻟﺴﻠﻮﻛﻲ ﻭﺍﻟﺮﻭﺣﻲ ،ﻭﻻﺳﻴﻤﺎ ﺑﻄﺮﻳﻘﺔ ﺍﻟﺘﺼﻮﻑ
ﺍﻟﺴﲏ ،ﻛﻤﺎ ﺃﺭﺳﻰ ﻗﻮﺍﻋﺪﻫﺎ ﺷﻴﻮﺥ ﺍﳌﻐﺎﺭﺑﺔ ؛
• ﻣﻘﺘﻀﻴﺎﺕ ﺍﻟﺒﻴﻌﺔ ﻹﻣﺎﺭﺓ ﺍﳌﺆﻣﻨﲔ ؛
• ﺍﺧﺘﻴﺎﺭﺍﺕ ﺍﻷﻣﺔ ﰲ ﺍﻟﺴﻴﺎﺳﺔ ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﺎﻻﺕ ؛
• ﺍﻷﻋﺮﺍﻑ ﺍﳌﻐﺮﺑﻴﺔ ﺍﳉﺎﺭﻱ ﺎ ﺍﻟﻌﻤﻞ ﰲ ﲨﻴﻊ ﻣﺴﺎﺟﺪ ﺍﳌﻤﻠﻜﺔ.
-ﻭﰲ ﺩﺍﺋﺮﺓ ﺍﺣﺘﺮﺍﻡ ﻫﺬﻩ ﺍﳌﺒﺎﺩﺉ ﻳﻘﻮﻡ ﺍﳌﺴﺠﺪ ﺑﺄﺩﺍﺀ ﺍﻟﻮﻇﺎﺋﻒ ﺍﻟﺘﺎﻟﻴﺔ:
• ﺍﻟﻮﻇﻴﻔﺔ ﺍﻟﺘﻌﺒﺪﻳﺔ ،ﻛﻤﻜﺎﻥ ﻟﻠﻌﺒﺎﺩﺓ ؛
• ﺍﻟﻮﻇﻴﻔﺔ ﺍﻟﺪﻳﻨﻴﺔ ﺍﻟﺘﻮﺟﻴﻬﻴﺔ ؛
• ﺍﻟﻮﻇﻴﻔﺔ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﻴﺔ ؛
• ﺍﻟﻮﻇﻴﻔﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ.
152 ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ
ﺍﻟﺘﺸﻮﻳﺶ ﰲ ﺍﳌﺴﺎﺟﺪ
• ﻳﻜﻮﻥ ﺑﺎﻟﺪﻋﻮﺓ ﺇﱃ ﻣﺎ ﳜﺎﻟﻒ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻷﺷﻌﺮﻳﺔ ﺃﻭ ﺍﳌﺬﻫﺐ ﺍﳌﺎﻟﻜﻲ ﺃﻭ
ﳐﺎﻟﻔﺔ ﻣﺎ ﺟﺮﻯ ﻋﻠﻴﻪ ﺍﻟﻌﻤﻞ ﰲ ﺍﳌﻐﺮﺏ ؛
• ﻳﻜﻮﻥ ﺑﺘﻨﺎﻭﻝ ﺍﳋﻄﺒﺔ ﺃﻭ ﺍﻟﻮﻋﻆ ﻭﺍﻹﺭﺷﺎﺩ ﳌﻮﺿﻮﻋﺎﺕ ﻗﺪ ﻳﺜﲑ ﺍﳋﻮﺽ
ﻓﻴﻬﺎ ﺍﻟﻔﺘﻨﺔ ﺑﲔ ﺍﻟﻨﺎﺱ ،ﺃﻭ ﳜﻞ ﺑﺎﻷﻣﻦ ﺍﻟﻌﺎﻡ ،ﺃﻭ ﳛﺮﺽ ﻋﻠﻰ ﺍﻟﺸﻐﺐ
ﻭﺍﳋﺮﻭﺝ ﻋﻦ ﺍﳉﻤﺎﻋﺔ.
ﻭﺍﻟﺬﻱ ﻳﻘﻮﻡ ﺑﺎﻟﺘﺸﻮﻳﺶ ﰲ ﺍﳌﺴﺠﺪ:
• ﺇﻣﺎ ﺟﺎﻫﻞ ﺑﺜﻮﺍﺑﺖ ﺍﻷﻣﺔ ،ﻻ ﺑﺪ ﻣﻦ ﺗﻌﻠﻴﻤﻪ ؛
• ﺃﻭ ﻣﻔﺘﻮﻥ ﲟﺬﺍﻫﺐ ﺃﺧﺮﻯ ،ﻻ ﳚﻮﺯ ﺃﻥ ﻳﺘﺮﻙ ﻟﻪ ﺍﺎﻝ ﻟﻠﺘﺮﻭﻳﺞ ﳍﺎ؛
• ﺃﻭ ﺷﺨﺺ ﻋﻠﻰ ﻣﺬﻫﺐ ﺍﳋﻮﺍﺭﺝ ﻳﻈﻦ ﺃﻥ ﺍﻟﺪﻭﻟﺔ ﻣﺮﻓﻮﺿﺔ ﺃﺻﻼ ،ﺃﻭ ﻻ
ﻋﻼﻗﺔ ﳍﺎ ﺑﺎﳌﺴﺎﺟﺪ ﻭﻣﺎ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻌﻤﻞ ﺃﻭ ﻳﻘﺎﻝ ﻓﻴﻬﺎ ﻣﻦ ﺗﻮﺟﻴﻪ
ﺻﺤﻴﺢ ؛
• ﻭﺇﻣﺎ ﻓﺘﺎﻥ ﳛﺐ ﺍﻟﻈﻬﻮﺭ ﺑﺎﳌﺨﺎﻟﻔﺔ ؛
• ﺃﻭ ﺷﺨﺺ ﻳﺮﻳﺪ ﺃﻥ ﻳﺪﻋﻮ ﻟﻄﺎﺋﻔﺘﻪ ﺃﻭ ﺣﺰﺑﻪ ﻣﻦ ﺧﻼﻝ ﺍﺳﺘﻌﻤﺎﻝ ﺍﳌﺴﺠﺪ
ﺑﻜﻴﻔﻴﺔ ﻣﻦ ﺍﻟﻜﻴﻔﻴﺎﺕ ؛
• ﺃﻭ ﻣﻐﺮﺽ ﻳﺴﺘﻌﻤﻞ ﺍﳌﺨﺎﻟﻔﺔ ﰲ ﺟﺰﺋﻴﺎﺕ ﺍﻟﺪﻳﻦ ﳌﻌﺎﺭﺿﺔ ﺛﻮﺍﺑﺖ ﺍﻷﻣﺔ؛
• ﻭﺍﳌﺘﺼﻒ ﺑﺼﻔﺎﺕ ﺍﻟﺘﺸﻮﻳﺶ ﺍﳌﺨﺎﻟﻒ ﻟﺜﻮﺍﺑﺖ ﺍﻷﻣﺔ ﻻ ﻳﻜﻮﻥ ﺇﻣﺎﻣﺎ،
ﻭﻻ ﺧﻄﻴﺒﺎ ،ﻭﻻ ﻭﺍﻋﻈﺎ ،ﻭﻻ ﻗﻴﻤﺎ ﺩﻳﻨﻴﺎ ،ﺑﺄﻱ ﺻﻔﺔ ﻣﻦ ﺍﻟﺼﻔﺎﺕ ؛
• ﻭﺇﺫﺍ ﻛﺎﻥ ﻣﻦ ﻣﻄﻠﻖ ﺍﳌﺘﺮﺩﺩﻳﻦ ﻋﻠﻰ ﺍﳌﺴﺎﺟﺪ ﻳﻨﺒﻐﻲ ﺗﻨﺒﻴﻬﻬﻢ ،ﻭﺗﻌﻠﻴﻤﻬﻢ،
ﻭﺑﻌﻀﻬﻢ ﺗﻨﺒﻐﻲ ﳏﺎﺟﺘﻬﻢ ﻣﻦ ﻃﺮﻑ ﺍﻟﻌﻠﻤﺎﺀ ﻹﻗﻨﺎﻋﻬﻢ ﺑﺎﻟﱵ ﻫﻲ ﺃﺣﺴﻦ،
ﺇﺫﺍ ﻛﺎﻧﻮﺍ ﻣﻦ ﺍﳌﻨﺘﺴﺒﲔ ﺇﱃ ﺍﻟﻌﻠﻢ ؛ ﻭﻣﻦ ﺃﺻ ﺮ ﻣﻨﻊ ﻣﻦ ﻛﻞ ﻋﻤﻞ
ﺗﺸﻮﻳﺸﻲ ﺩﺍﺧﻞ ﺍﳌﺴﺠﺪ.
153 ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ
ﺻﻼﺓ ﺍﳉﻤﻌﺔ
• ﺗﻘﺎﻡ ﺻﻼﺓ ﺍﳉﻤﻌﺔ ﰲ ﺍﳌﺴﺎﺟﺪ ﺍﳉﺎﻣﻌﺔ ﺍﻟﱵ ﲢﺪﺩﻫﺎ ﺍﻟﻮﺯﺍﺭﺓ ﻃﺒﻖ
ﺍﻟﺸﺮﻭﻁ ﺍﳌﻨﺼﻮﺹ ﻋﻠﻴﻬﺎ ﰲ ﺍﻟﻘﺮﺍﺭ ﺍﶈﺪﺩ ﻟﺘﺴﻤﻴﺔ ﺍﳌﺴﺎﺟﺪ
ﻭﻓﺘﺤﻬﺎ ﰲ ﻭﺟﻪ ﺍﳌﺼﻠﲔ؛
• ﻳﻠﺘﺰﻡ ﺑﺮﻭﺍﻳﺔ ﺣﺪﻳﺚ ﺍﻹﻧﺼﺎﺕ ﻗﺒﻞ ﺍﻷﺫﺍﻥ ﻟﺼﻼﺓ ﺍﳉﻤﻌﺔ؛ ﻭﺍﻻﻟﺘﺰﺍﻡ
ﺑﺎﻟﺼﻴﻐﺔ ﺍﳌﻌﺮﻭﻓﺔ ":ﺃﻋﻮﺫ ﺑﺎﷲ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﺮﺟﻴﻢ ،ﺑﺴﻢ ﺍﷲ
ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ ،ﺇﻥ ﺍﷲ ﻭﻣﻼﺋﻜﺘﻪ ﻳﺼﻠﻮﻥ ﻋﻠﻰ ﺍﻟﻨﱯ ،ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ
ﺁﻣﻨﻮﺍ ﺻﻠﻮﺍ ﻋﻠﻴﻪ ﻭﺳﻠﻤﻮﺍ ﺗﺴﻠﻴﻤﺎ .ﺭﻭﻯ ﺇﻣﺎﻣﻨﺎ ﻣﺎﻟﻚ ،ﻋﻦ ﺃﰊ
ﺍﻟﺰﻧﺎﺩ ﻋﻦ ﺍﻷﻋﺮﺝ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ
ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ :ﺇﺫﺍ ﻗﻠﺖ ﻟﺼﺎﺣﺒﻚ ﺃﻧﺼﺖ ﻭﺍﻹﻣﺎﻡ
ﳜﻄﺐ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﻓﻘﺪ ﻟﻐﻮﺕ؛ ﻭﰲ ﺣﺪﻳﺚ ﺁﺧﺮ ،ﻗﺎﻝ :ﻭﻣﻦ ﻟﻐﺎ
ﻓﻼ ﲨﻌﺔ ﻟﻪ؛ ﺃﻧﺼﺘﻮﺍ ﺭﲪﻜﻢ ﺍﷲ ،ﺃﻧﺼﺘﻮﺍ ﺭﲪﻜﻢ ﺍﷲ ،ﺃﻧﺼﺘﻮﺍ
ﻳﻐﻔﺮ ﱄ ﻭﻟﻜﻢ ﺍﷲ".
• ﻳﻠﺘﺰﻡ ﺑﻘﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ﲨﺎﻋﺔ ﻗﺒﻞ ﺩﺧﻮﻝ ﺍﳋﻄﻴﺐ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﻭﻓﻖ
ﺼﺺ ﻟﻘﺮﺍﺀﺓ ﺳﻮﺭﺓ ﺍﻟﺸﺮﻭﻁ ﺍﶈﺪﺩﺓ ﺃﻋﻼﻩ ،ﻭﻳﺴﺘﺤﺐ ﺃﻥ ﺗﺨ
156 ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ
ﺍﻟﻜﻬﻒ ﳌﺎ ﻭﺭﺩ ﰲ ﺷﺄﻥ ﻗﺮﺍﺀﺎ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﻣﻦ ﻓﻀﻞ ،ﻓﻌﻦ ﺃﰊ
ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ
ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ" :ﻣﻦ ﻗﺮﺃ ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ ﻛﻤﺎ ﺃﻧﺰﻟﺖ
ﻛﺎﻧﺖ ﻟﻪ ﻧﻮﺭﺍ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻣﻦ ﻣﻘﺎﻣﻪ ﺇﱃ ﻣﻜﺔ ﻭﻣﻦ ﻗﺮﺃ ﻋﺸﺮ
ﺁﻳﺎﺕ ﻣﻦ ﺁﺧﺮﻫﺎ ﰒ ﺧﺮﺝ ﺍﻟﺪﺟﺎﻝ ﱂ ﻳﺴﻠﻂ ﻋﻠﻴﻪ ،(1)"..ﻭﻋﻦ ﺍﺑﻦ
ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ:
"ﻣﻦ ﻗﺮﺃ ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ ﰲ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﺳﻄﻊ ﻟﻪ ﻧﻮﺭ ﻣﻦ ﲢﺖ
ﻗﺪﻣﻪ ﺇﱃ ﻋﻨﺎﻥ ﺍﻟﺴﻤﺎﺀ ﻳﻀﻲﺀ ﻟﻪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻭﻏﻔﺮ ﻟﻪ ﻣﺎ ﺑﲔ
ﺍﳉﻤﻌﺘﲔ").(2
ﻭﳝﻜﻦ ﻟﻘﺎﺭﺉ ﻓﺮﺩ ﻣﺄﺫﻭﻥ ﻣﻦ ﻟﺪﻥ ﺍﻹﻣﺎﻡ ﺃﻥ ﻳﺮﺗﻞ ﺍﻟﻘﺮﺁﻥ ﰲ •
ﺍﻟﺪﻗﺎﺋﻖ ﺍﻟﻌﺸﺮ ﺍﻟﺴﺎﺑﻘﺔ ﳋﺮﻭﺝ ﺍﳋﻄﻴﺐ.
ﺻﻼﺓ ﺍﻟﻌﻴﺪﻳﻦ
• ﺗﻘﺎﻡ ﺻﻼﺓ ﺍﻟﻌﻴﺪﻳﻦ ﰲ ﺍﳌﺼﻠﻴﺎﺕ ﺍﻟﱵ ﲢﺪﺩﻫﺎ ﺍﻟﻮﺯﺍﺭﺓ ﺑﻘﺮﺍﺭ ،ﻭﺗﻘﺎﻡ
ﺻﻼﺓ ﺍﻟﻌﻴﺪﻳﻦ ﻋﻨﺪ ﺍﻻﻗﺘﻀﺎﺀ ﺑﺎﳌﺴﺎﺟﺪ ﺍﳉﺎﻣﻌﺔ ﺍﻟﱵ ﲢﺪﺩﻫﺎ
ﻣﻨﺪﻭﺑﻴﺎﺕ ﺍﻟﺸﺆﻭﻥ ﺍﻹﺳﻼﻣﻴﺔ.
-1ﺃﺧﺮﺟﻪ ﺍﻟﻨﺴﺎﺋﻲ ﰲ ﺍﻟﻜﱪﻯ 236/6ﻭﺍﳊﺎﻛﻢ ﰲ ﺍﳌﺴﺘﺪﺭﻙ 753/1ﻭﻗﺎﻝ :ﻫﺬﺍ ﺣﺪﻳﺚ ﺻﺤﻴﺢ ﻋﻠﻰ ﺷﺮﻁ
ﻣﺴﻠﻢ ﻭﱂ ﳜﺮﺟﺎﻩ..
-2ﺃﻭﺭﺩﻩ ﺍﳌﻨﺬﺭﻱ ﰲ ﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻫﻴﺐ 298/1ﻭﻗﺎﻝ :ﺭﻭﺍﻩ ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﻣﺮﺩﻭﻳﻪ ﰲ ﺗﻔﺴﲑﻩ ﺑﺈﺳﻨـﺎﺩ ﻻ ﺑﺄﺱ
ﺑﻪ.
157 ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ
ﺍﻟﻀﻮﺍﺑﻂ ﺍﻟﺼﻨﺎﻋﻴﺔ
• ﺇﻋﺪﺍﺩ ﺍﳋﻄﺒﺔ ﻣﺴﺒﻘﺎ ﻭﺣﺼﺮ ﺃﻓﻜﺎﺭﻫﺎ ﻭﺫﻛﺮ ﺍﻷﺩﻟﺔ
ﻭﺍﻻﺳﺘﺸﻬﺎﺩﺍﺕ ﺍﳌﻨﺎﺳﺒﺔ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻣﻊ ﺍﻟﺘﺄﻛﺪ ﻣﻦ
ﺻﺤﺘﻬﺎ؛
• ﻭﺣﺪﺓ ﺍﳌﻮﺿﻮﻉ ﻭﺍﻟﻔﻜﺮﺓ؛
• ﳐﺎﻃﺒﺔ ﺍﻟﻨﺎﺱ ﺑﺎﻟﻠﻐﺔ ﺍﻟﱵ ﻳﻔﻬﻤﻮﻬﻧﺎ ؛
• ﻣﺮﺍﻋﺎﺓ ﺍﳌﺴﺘﻮﻳﺎﺕ ﺍﻟﺜﻘﺎﻓﻴﺔ ﻭﺍﻟﺘﺨﺼﺼﺎﺕ ﺍﳌﺨﺘﻠﻔﺔ؛
• ﺍﻻﺧﺘﺼﺎﺭ ﻭﺍﻟﺘﺮﻛﻴﺰ؛
• ﺣﺴﻦ ﺍﻹﻟﻘﺎﺀ ﺍﳋﻄﺎﰊ ﺻﻮﺗﺎ ﻭﺃﺳﻠﻮﺑﺎ؛
• ﺍﻟﻜﻼﻡ ﺑﻠﻐﺔ ﻳﻔﻬﻤﻬﺎ ﲨﻴﻊ ﺍﻟﻨﺎﺱ؛ ﻭﻋﺪﻡ ﺍﺳﺘﻌﻤﺎﻝ ﺃﻟﻔﺎﻅ ﻏﲑ
ﻣﻔﻬﻮﻣﺔ ﻟﺪﻯ ﺍﳌﺨﺎﻃﺒﲔ؛
• ﲨﺎﻟﻴﺔ ﺍﳍﻨﺪﺍﻡ؛ ﻭﺍﻻﻟﺘﺰﺍﻡ ﺑﺎﻟﺰﻱ ﺍﳌﻐﺮﰊ )ﺍﳉﻠﺒﺎﺏ ﻭﺍﻟﺴﻠﻬﺎﻡ
ﺍﻷﺑﻴﺾ(.
167 ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ
ﺍﳌـﻠـﺤـﻖ ﺍﻷﻭﻝ
ﺍﳊﻤﺪ ﷲ ﻭﺣﺪﻩ
ﺍﻟﻄﺎﺑﻊ ﺍﻟﺸﺮﻳﻒ – ﺑﺪﺍﺧﻠﻪ:
)ﺍﳊﺴﻦ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻳﻮﺳﻒ ﺑﻦ ﺍﳊﺴﻦ ﺍﷲ ﻭﻟﻴﻪ(
ﻳﻌﻠﻢ ﻣﻦ ﻇﻬﲑﻧﺎ ﺍﻟﺸﺮﻳﻒ ﻫﺬﺍ ﺃﲰﺎﻩ ﺍﷲ ﻭ ﺃﻋﺰ ﺃﻣﺮﻩ ﺃﻧﻨﺎ:
ﺑﻨﺎﺀ ﻋﻠﻰ ﺍﻟﺪﺳﺘﻮﺭ ﻭﻻﺳﻴﻤﺎ ﺍﻟﻔﺼﻞ 19ﻣﻨﻪ،
ﺃﺻﺪﺭﻧﺎ ﺃﻣﺮﻧﺎ ﺍﻟﺸﺮﻳﻒ ﲟﺎ ﻳﻠﻲ:
ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ
ﻳﻔﺮﺽ ﰲ ﲨﻴﻊ ﺃﳓﺎﺀ ﳑﻠﻜﺘﻨﺎ ﺍﻟﺸﺮﻳﻔﺔ ﺍﳊﺼﻮﻝ ﻋﻠﻰ ﺭﺧﺼﺔ ﺍﻟﺒﻨﺎﺀ ﺍﳌﻨﺼﻮﺹ ﻋﻠﻴﻬﺎ ﰲ
ﺍﻟﻔﺼﻞ 14ﻣﻦ ﺍﻟﻈﻬﲑ ﺍﻟﺸﺮﻳﻒ ﺍﻟﺼﺎﺩﺭ ﰲ 7ﺫﻱ ﺍﻟﻘﻌﺪﺓ 30) 1371ﻳﻮﻟﻴﻮ (1952
ﻭﺍﳌﺘﻌﻠﻖ ﺑﺎﻟﺘﻌﻤﲑ ،ﻗﺒﻞ ﺍﻟﻘﻴﺎﻡ ﺑﺒﻨﺎﺀ ،ﺃﻭ ﺗﻮﺳﻴﻊ ﻣﺴﺎﺟﺪ ،ﺃﻭ ﻏﲑﻫﺎ ﻣﻦ ﺍﻷﻣﺎﻛﻦ
ﺍﳌﺨﺼﺼﺔ ﻹﻗﺎﻣﺔ ﺷﻌﺎﺋﺮ ﺍﻟﺪﻳﻦ ﺍﻹﺳﻼﻣﻲ ﺎ.
ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ
ﺍﺳﺘﺜﻨﺎﺀ ﻣﻦ ﺃﺣﻜﺎﻡ ﺍﻟﻔﺼﻞ 44ﻣﻦ ﺍﻟﻈﻬﲑ ﺍﻟﺸﺮﻳﻒ ﺭﻗﻢ 1.76.583ﺍﻟﺼﺎﺩﺭ ﰲ 5
ﺷﻮﺍﻝ 30) 1396ﺳﺒﺘﻤﱪ (1976ﰲ ﺷﺄﻥ ﺍﻟﺘﻨﻈﻴﻢ ﺍﳉﻤﺎﻋﻲ ﻭ ﺍﻟﻔﺼﻞ 15ﻣﻦ ﺍﻟﻈﻬﲑ
ﺍﻟﺸﺮﻳﻒ ﺍﻵﻧﻒ ﺍﻟﺬﻛﺮ ﺍﳌﺆﺭﺥ ﺏ 7ﺫﻱ ﺍﻟﻘﻌﺪﺓ 30) 1371ﻳﻮﻟﻴﻮ (1952ﻓﺈﻥ
ﺭﺧﺼﺔ ﺍﻟﺒﻨﺎﺀ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺎﻷﺑﻨﻴﺔ ﺍﳌﺸﺎﺭ ﺇﻟﻴﻬﺎ ﺑﺎﻟﻔﺼﻞ ﺍﻷﻭﻝ ﺃﻋﻼﻩ ﻳﺴﻠﻤﻬﺎ ﻋﺎﻣﻞ ﺍﻟﻌﻤﺎﻟﺔ ﺃﻭ
ﺍﻹﻗﻠﻴﻢ ،ﺑﻌﺪ ﺍﺳﺘﻄﻼﻉ ﺭﺃﻱ ﺍﳌﺼﺎﱀ ﺍﳌﺨﺘﺼﺔ ﺑﻮﺯﺍﺭﺓ ﺍﻷﻭﻗﺎﻑ ﻭ ﺍﻟﺸﺆﻭﻥ ﺍﻹﺳﻼﻣﻴﺔ،
ﻭﻭﺯﺍﺭﺓ ﺍﻟﺴﻜﲎ ،ﻭ ﺇﻋﺪﺍﺩ ﺍﻟﺘﺮﺍﺏ ﺍﻟﻮﻃﲏ.
ﻭﻗﻌﻪ ﺑﺎﻟﻌﻄﻒ،
ﺍﻟﻮﺯﻳﺮ ﺍﻷﻭﻝ،
ﺍﻹﻣﻀﺎﺀ :ﳏﻤﺪ ﻛﺮﱘ ﺍﻟﻌﻤﺮﺍﱐ
172 ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ
ﺍﳌـﻠـﺤـﻖ ﺍﻟﺜﺎﱐ
ﻛﻤﺎ ﳜﻀﻊ ﲣﺼﻴﺺ ﻛﻞ ﻣﺴﺠﺪ ﺗﻘﺎﻡ ﻓﻴﻪ ﺍﻟﺼﻠﻮﺍﺕ ﺍﳋﻤﺲ ،ﻹﻗﺎﻣﺔ ﺻﻼﺓ ﺍﳉﻤﻌﺔ ﺑﻪ
ﻋﻼﻭﺓ ﻋﻠﻰ ﺫﻟﻚ ،ﻟﻠﻤﻮﺍﻓﻘﺔ ﺍﳌﺴﺒﻘﺔ ﻟﻮﺯﺍﺭﺓ ﺍﻷﻭﻗﺎﻑ ﻭﺍﻟﺸﺆﻭﻥ ﺍﻹﺳﻼﻣﻴﺔ.
ﺍﳌﻠﺤﻖ ﺍﻟﺜﺎﻟﺚ
ﻓ ـ ـ ـﻬ ـ ـ ـﺮﺱ
181 ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ
ﻓﻬﺮﺱ ﺍﳌﻮﺿﻮﻋﺎﺕ
ﻫـــﺫﺍ ﺍﻟـــﺩﻟــﻴـــل
ﻭﺿﻊ ﻋﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ ﺗﺂﻟﻴﻒ ﰲ ﺃﺩﺏ ﺍﻟﻌﻠﻤﺎﺀ ،ﻭﺃﺩﺏ ﺃﺋﻤﺔ ﺍﳌﺴﺎﺟﺪ
ﻭﺧﻄﺒﺎﺋﻬﺎ ،ﻭﺃﺩﺏ ﺍﳌﻔﺘﲔ ﻭﺍﳌﺴﺘﻔﺘﲔ ،ﻭﺃﺩﺏ ﺍﻟﻘﻀﺎﺓ ﻭﺍﳊﻜﺎﻡ ﻭﺃﻫﻞ
ﺍﳊﺴﺒﺔ؛ ﺗﺂﻟﻴﻒ ﺗﺮﺷﺪ ﻭﺗﻘﻴﺪ ﻭﺗﺒﲔ ﺃﺻﻮﻝ ﺗﻠﻚ ﺍﻟﺘﻮﺟﻴﻬﺎﺕ ﰲ ﺍﻟﻮﺣﻲ ﻭﰲ
ﺍﳍﺪﻱ ﺍﻟﻨﺒﻮﻱ ﻭﺣﻜﻤﺔ ﺍﳊﻜﻤﺎﺀ؛ ﺗﺂﻟﻴﻒ ﺗﻨﺒﻪ ﺇﱃ ﺧﻄﻮﺭﺓ ﻫﺬﻩ ﺍﻟﻮﻇﺎﺋﻒ،
ﻭﻋﻈﻤﺔ ﺍﻟﻨﻔﻊ ﺍﳌﺮﺟﻮ ﻣﻨﻬﺎ ﺇﺫﺍ ﺃﺩﺍﻫﺎ ﺍﻟﻘﻴﻤﻮﻥ ﻋﻠﻴﻬﺎ ﺣﻖ ﺃﺩﺍﺋﻬﺎ.
ﻓﻔﻲ ﺛﻨﺎﻳﺎ ﻣﻮﺍﺩ ﻫﺬﺍ ﺍﻟﺪﻟﻴﻞ ﻋﻨﺎﺻﺮ ﻣﻦ ﺫﻟﻚ ﺍﻷﺩﺏ ،ﰲ ﻣﺎ ﻳﺘﻌﻠﻖ
ﺑﺎﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ ﲟﺴﺎﺟﺪ ﺍﳌﻤﻠﻜﺔ ﺍﳌﻐﺮﺑﻴﺔ ،ﻋﻨﺎﺻﺮ ﺗﺬﻛﲑ ﲟﺎ ﻫﻮ
ﻣﺆﺻﻞ ﰲ ﺍﻟﺪﻳﻦ ﻭﻣﺎ ﺟﺮﻯ ﻋﻠﻴﻪ ﻋﻤﻞ ﺃﺳﻼﻑ ﺍﳌﻐﺎﺭﺑﺔ ﺍﻟﺬﻳﻦ ﻭﻓﻮﺍ ﳍﺬﺍ
ﺍﻟﺪﻳﻦ ﻭﺧﱪﻭﺍ ﺟﻮﺍﻧﺐ ﻣﻘﺎﺻﺪﻩ ﻭﻣﺼﺎﳊﻪ ﰲ ﺑﻴﺌﺔ ﺑﻠﺪ ﺃﺳﻬﻢ ﰲ ﺍﻟﺘﺎﺭﻳﺦ
ﺍﻟﻐﲏ ﻟﻸﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ،ﻓﻮﺟﺐ ﺃﻥ ﻳﻌﺮﻑ ﺇﺳﻬﺎﻣﻪ ﻭﳛﻔﻆ ﻟﻪ.
ﻭﻗﺪ ﺩﻋﺖ ﺍﻟﻀﺮﻭﺭﺓ ﰲ ﻫﺬﺍ ﺍﻟﻌﺼﺮ ﺇﱃ ﺍﻻﻧﺘﻘﺎﻝ ﺬﻩ ﺍﻷﺧﻼﻕ
ﺍﳌﻮﺭﻭﺛﺔ ﻣﻦ ﺻﻴﻐﺔ ﺍﻻﻗﺘﺮﺍﺡ ﺍﻹﺭﺷﺎﺩﻱ ﺇﱃ ﺻﻴﻐﺔ ﺍﻟﺘﻘﻨﲔ ﺍﻟﺘﻌﺎﻗﺪﻱ ،ﻋﻤﻞ
ﲢﻴﲔ ﻳﻘﻮﻱ ﺟﺎﻧﺐ ﺍﻷﺋﻤﺔ ﻭﺍﳋﻄﺒﺎﺀ ﻭﺍﻟﻮﻋﺎﻅ ،ﻭﳛﻤﻲ ﺍﳌﺴﺎﺟﺪ ﻣﻦ
ﺍﻟﺘﺸﻮﻳﺶ ﺍﻟﺬﻱ ﻳﻨﺎﰲ ﺍﻟﻄﻤﺄﻧﻴﻨﺔ ﺍﻟﱵ ﻳﺘﻄﻠﺒﻬﺎ ﻋﺎﻣﺔ ﺍﻟﻨﺎﺱ.
ﻓﺎﻷﺋﻤﺔ ﻭﺍﳋﻄﺒﺎﺀ ﻭﺍﻟﻮﻋﺎﻅ ﺃﻫﻞ ﻭﻓﺎﺀ ﻭﺻﻔﺎﺀ ﰲ ﻫﺬﻩ ﺍﻷﻣﺔ ﺍﳌﻐﺮﺑﻴﺔ،
ﻭﺍﻟﺸﻜﺮ ﷲ ﻋﻠﻰ ﺫﻟﻚ ،ﻭﻫﻢ ﺃﻫﻞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻌﻈﻤﻰ ،ﺍﻟﺘﺮﺑﻴﺔ ﻋﻠﻰ ﺍﻟﻮﺣﺪﺓ
ﻭﺍﻟﻮﺳﻊ ﺍﻟﻔﻜﺮﻱ ﻭﺍﻷﺧﻮﺓ ﺍﻹﳝﺎﻧﻴﺔ ﻭﺍﳊﺲ ﺍﻟﺴﻴﺎﺳﻲ ﺍﳌﻨﻄﻠﻖ ﻣﻦ ﺍﻷﺧﻼﻕ
ﺍﻟﺜﻮﺍﺑﺖ ﰲ ﺍﻟﺪﻳﻦ.