‫ﺍﳌﻤﻠﻜﺔ ﺍﳌﻐﺮﺑﻴﺔ‬

‫ﻭﺯﺍﺭﺓ ﺍﻷﻭﻗﺎﻑ ﻭﺍﻟﺸﺆﻭﻥ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺩﻟـﻴـﻞ‬
‫ﺍﻹﻣﺎﻡ ﻭﺍﻟﺨﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬

‫‪1427‬هـ‪2006/‬م‬
‫‪2‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬

‫ﺍﳌﻤﻠﻜﺔ ﺍﳌﻐﺮﺑﻴﺔ‬
‫ﻭﺯﺍﺭﺓ ﺍﻷﻭﻗﺎﻑ ﻭﺍﻟﺸﺆﻭﻥ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺩﻟـﻴـﻞ‬

‫ﺍﻹﻣﺎﻡ ﻭﺍﻟﺨﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬

‫‪1427‬هـ‪2006/‬م‬
‫‪3‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬

‫ﺃﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ ﺻﺎﺣﺐ ﺍﻟﺠﻼﻟﺔ ﺍﻟﻤﻠﻚ ﻣﺤﻤﺪ ﺍﻟﺴﺎﺩﺱ‬

‫‪4‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬
‫‪5‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬
‫‪6‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬
 ‫‪7‬‬ ‫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

‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﺣﻤﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﻭﺻﻠﻰ ﺍﷲ ﻭﺳﻠﻢ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﻣﺤﻤﺪ ﻭﺁﻟﻪ ﻭﺻﺤﺒﻪ‬

‫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 ﺍ‪‬ﻠﺲ 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 ﺟﺰﺋﻴﺎ‪‬ﺎ‪،‬‬
‫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 ﻣﻜﻮﻧﺎ‪‬ﺎ‪ ،‬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

‫ﻭﻣﻦ ﺃﺟﻞ ﺑﻠﻮﻍ ﺗﻠﻚ ﺍﻟﻐﺎﻳﺎﺕ ﺟﺎﺀ ﻫﺬﺍ ﺍﻟﺪﻟﻴﻞ ﲟﺎ ﻳﻠﻲ‪:‬‬

‫ﺃ‪ -‬ﻭﺿﻊ ﺧﻼﺻﺎﺕ ﻋﻤﻠﻴﺔ ﺗﺴﺎﻋﺪ ﺍﻷﺋﻤﺔ ﻭﺍﳋﻄﺒﺎﺀ ﻭﺳﺎﺋﺮ ﺍﻟﻘﻴﻤﲔ‬
‫ﺍﻟﺪﻳﻨﻴﲔ ﻋﻠﻰ ‪‬ﺗ ‪‬ﻤﺜﱡ ِﻞ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻷﺷﻌﺮﻳﺔ‪ ،‬ﻭﻓﻘﻪ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ‪ ،‬ﻭﺍﻟﺘﺼﻮﻑ‬
‫ﻛﻤﺎ ﲤﺜﻠﻪ ﺍﳌﻐﺎﺭﺑﺔ ؛‬
‫ﺏ‪ -‬ﺗﻘﻨﲔ ﺃﺣﻜﺎﻡ ﺃﺳﺎﺳﻴﺔ ﰲ ﳎﺎﻝ ﻓﻘﻪ ﺍﻟﻌﺒﺎﺩﺍﺕ‪ ،‬ﳑﺎ ﺟﺮﻯ ﺑﻪ ﺍﻟﻌﻤﻞ‬
‫ﰲ ﺍﳌﻐﺮﺏ‪ ،‬ﻭﺷﻜﻞ ﺧﺼﻮﺻﻴﺘﻪ ﺍﳊﻀﺎﺭﻳﺔ ﰲ ﻫﺬﺍ ﺍ‪‬ﺎﻝ‪ ،‬ﺩﺭﺀﺍ‬
‫ﻟﻠﻤﻔﺎﺳﺪ‪ ،‬ﻭﲢﻘﻴﻘﺎ ﻟﻠﻤﺼﻠﺤﺔ‪ ،‬ﻭﲨﻌﺎ ﻟﻠﻜﻠﻤﺔ‪.‬‬
‫ﻭﻗﺪ ﻛﺎﻥ ﺍﻟﺒﺎﻋﺚ ﻋﻠﻰ ﻭﺿﻊ ﻫﺬﺍ ﺍﻟﺪﻟﻴﻞ ﻣﺮﺍﻋﺎﺓ ﺍﻻﻋﺘﺒﺎﺭﺍﺕ ﺍﻵﺗﻴﺔ‪:‬‬
‫ﺃﻣﻮﺭ ﺍﳌﺴﺎﺟﺪ ﻣﻦ ﲨﻠﺔ ﺍﳌﺼﺎﱀ ﺍﻟﻌﻈﻤﻰ ﺍﻟﱵ ﲢﺘﺎﺝ ﺇﱃ ﺗﺪﺑﲑ ؛‬ ‫•‬
‫ﺗﺪﺑﲑ ﺷﺆﻭﻥ ﺍﳌﺴﺎﺟﺪ ﻳﺪﺧﻞ ﺿﻤﻦ ﺍﻟﺘﺪﺑﲑ ﺍﻟﻌﺎﻡ ﻟﺸﺆﻭﻥ ﺍﻟﺪﻳﻦ ؛‬ ‫•‬
‫ﺍﻟﺘﺪﺑﲑ ﺍﻟﻌﺎﻡ ﻟﺸﺆﻭﻥ ﺍﻟﺪﻳﻦ ﻣﺮﺟﻮﻉ ﻓﻴﻪ ﺇﱃ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﲨﻠﺔ‬ ‫•‬
‫ﻭﺗﻔﺼﻴﻼ ؛‬
‫ﺍﻟﻮﺯﺍﺭﺓ ﺗﺼﺪﺭ ﰲ ﺿﺒﻂ ﺇﺟﺮﺍﺀﺍﺕ ﺗﺪﺑﲑ ﺍﻟﺪﻳﻦ ﻋﻦ ﺗﻮﺟﻴﻬﺎﺕ ﺃﻣﲑ‬ ‫•‬
‫ﺍﳌﺆﻣﻨﲔ؛‬
‫ﺍﻷﺋﻤﺔ ﻫﻢ ﺍﳌﺆﲤﻨﻮﻥ ﻋﻠﻰ ﺗﺴﻴﲑ ﺍﳌﺴﺎﺟﺪ‪ ،‬ﻭﻋﻠﻰ ﻣﺎ ﳚﺮﻱ ﻓﻴﻬﺎ ﻣﻦ‬ ‫•‬
‫ﺃﻣﻮﺭ ﺍﻟﺘﻮﺟﻴﻪ‪ ،‬ﺳﻮﺍﺀ ﰲ ﺍﻟﺼﻠﻮﺍﺕ ﺃﻭ ﺍﳋﻄﺐ ﺃﻭ ﺩﺭﻭﺱ ﺍﻟﻮﻋﻆ‬
‫ﻭﺍﻹﺭﺷﺎﺩ؛‬
‫ﺍﻹﻣﺎﻡ ﰲ ﺍﳌﺴﺠﺪ ﻧﺎﺋﺐ ﻋﻦ ﺍﻷﻣﺔ ﲟﺎ ﻫﻮ ﻧﺎﺋﺐ ﻋﻦ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ؛‬ ‫•‬
‫ﻟﺬﻟﻚ ﻻ ﺑﺪ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﺘﺮﺑﻴﺔ ﺩﺍﺧﻞ ﺍﳌﺴﺎﺟﺪ ﻣﻨﺴﺠﻤﺔ ﻣﻊ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ‬
‫ﺍﳌﺬﻫﺒﻴﺔ ﻭﺍﻟﺴﻴﺎﺳﻴﺔ ﻟﻸﻣﺔ ﺍﻟﱵ ﳚﺴﺪ ﺗﺪﺑﲑﻫﺎ ﺗﻮﺟﻴﻪ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻭﻻ‬
‫ﳚﻮﺯ ﺃﻥ ﺗﺴﺘﻌﻤﻞ ﺍﳌﺴﺎﺟﺪ ﻟﻠﺨﺮﻭﺝ ﻋﻦ ﻫﺬﻩ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ ﺃﻭ‬
‫ﻣﻌﺎﺭﺿﺘﻬﺎ‪.‬‬
‫‪11‬‬ ‫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 ﺍ‪‬ﺎﻝ 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 ،‬ﻭ‪‬ﻳ ‪‬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

‫ﺍﻟﻀﺎﺑﻂ ﺍﳌﻨﻬﺠﻲ ﺍﻷﻭﻝ‬

‫ﺍﻟﻌﻘﻴﺪﺓ ﺍﻷﺷﻌﺮﻳﺔ‬
‫ﻗﻴﻞ ﺍﻟﻜﺜﲑ ﻋﻦ ﺩﻭﺍﻋﻲ ﺍﺧﺘﻴﺎﺭ ﺍﳌﻐﺎﺭﺑﺔ ﻟﻠﻤﺬﻫﺐ ﺍﳌﺎﻟﻜﻲ‪ ،‬ﻟﻜﻦ ﺍﳌﺆﻛﺪ‬
‫ﺃﻥ ﺭﺅﻳﺔ ﺃﻫﻞ ﺍﳌﻐﺮﺏ ﻟﻠﻤﺬﻫﺐ ﺍﳌﺎﻟﻜﻲ ﻛﺎﻧﺖ ﺭﺅﻳﺔ ﴰﻮﻟﻴﺔ‪ ،‬ﺍﺳﺘﻮﻋﺒﺖ‬
‫ﻣﻨﻪ ﻗﻀﺎﻳﺎﻩ ﺍﻟﻌﻘﺪﻳﺔ ﻋﻠﻰ ﳓﻮ ﻣﺎ ﺍﺳﺘﻮﻋﺒﺖ ﻣﻨﻪ ﻗﻀﺎﻳﺎ ﺍﻟﻔﻘﻪ ﺍﻟﻌﻤﻠﻲ‪.‬‬
‫ﻭﻗﺪ ﺍﺳﺘﻬﻮﻯ ﺍﳌﻐﺎﺭﺑﺔ ﻣﻦ ﺍﳌﺬﻫﺐ ﺍﳌﺎﻟﻜﻲ ﺃﻧﻪ ﻟﻴﺲ ﻣﺬﻫﺒﺎ ﻓﻘﻬﻴﺎ ﻓﻘﻂ‪،‬‬
‫ﻭﺇﳕﺎ ﻫﻮ ﻣﺬﻫﺐ ﻳﱪﺯ ﻣﻦ ﻧﺼﻮﺻﻪ ﺣﺮﺹ ﻣﺆﺳﺴﻪ ﻋﻠﻰ ﺇﺑﺮﺍﺯ ﻣﻮﻗﻔﻪ‬
‫ﺍﻟﺼﺮﻳﺢ ﻣﻦ ﻛﱪﻯ ﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﻌﻘﺪﻳﺔ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺣﺪﺩ ﺍﻧﺘﻤﺎﺀ ﺍﳌﺬﻫﺐ ﺇﱃ ﺗﻴﺎﺭ‬
‫ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ‪.‬‬
‫ﻟﻘﺪ ﻛﺘﺐ ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ ﺍﻟﻘﺮﺍﰲ ﰲ ﻛﺘﺎﺏ ﺍﳉﺎﻣﻊ ﻣﻦ ﺍﻟﺬﺧﲑﺓ ﲝﺜﺎ‬
‫ﻣﻄﻮﻻ ﺍﺳﺘﻌﺮﺽ ﻓﻴﻪ ﳎﻤﻞ ﺍﻋﺘﻘﺎﺩ ﻣﺎﻟﻚ ﰲ ﺍﷲ ﻭﰲ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺼﺤﺎﺑﺔ‪،‬‬
‫ﻭﰲ ﺍﻟﺘﻘﻠﻴﺪ ﰲ ﺍﻟﻌﻘﻴﺪﺓ‪ ،‬ﻭﰲ ﺍﻟﺒﺪﻉ ﺍﻟﻔﻜﺮﻳﺔ‪ .‬ﻭ ﻋﻠﻖ ﺍﻟﻘﺮﺍﰲ ﻋﻠﻰ ﻫﺬﺍ‬
‫ﺍﳌﺒﺤﺚ ﻓﻘﺎﻝ‪" :‬ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﳜﺘﺺ ﲟﺬﻫﺐ ﻣﺎﻟﻚ ﻻ ﻳﻮﺟﺪ ﰲ ﺗﺼﺎﻧﻴﻒ‬
‫ﻏﲑﻩ ﻣﻦ ﺍﳌﺬﺍﻫﺐ")‪.(1‬‬
‫ﻭﻗﺪ ﺃﺩﺭﻙ ﺍﻟﻔﻘﻬﺎﺀ ﺍﳌﺎﻟﻜﻴﺔ ﺃﳘﻴﺔ ﺭﺑﻂ ﺍﳌﺬﻫﺐ ﺍﻟﻔﻘﻬﻲ ﺍﳌﺎﻟﻜﻲ ﺑﺎﳉﺎﻧﺐ‬
‫ﺍﻟﻌﻘﺪﻱ ﲢﺼﻴﻨﺎ ﻟﻌﻘﻴﺪﺓ ﺍﻟﻨﺎﺱ ﺃﻥ ﻳﺘﺴﺮﺏ ﺇﻟﻴﻬﺎ ﻣﻦ ﺷﺒﻬﺎﺕ ﺍﻟﻄﻮﺍﺋﻒ‬
‫ﺍﻷﺧﺮﻯ ﻣﺎ ﻳﻔﺴﺪﻫﺎ‪ .‬ﻓﺼﺪﺭﻭﺍ ﺑﻌﺾ ﻛﺘﺒﻬﻢ ﲟﺒﺎﺣﺚ ﺍﻟﻌﻘﻴﺪﺓ ﻋﻠﻰ ﺍﻟﺮﻏﻢ‬
‫ﻣﻦ ﺃﻥ ﺍﻟﻌﻘﻴﺪﺓ ﺗﻨﺘﻤﻲ ﺇﱃ ﳎﺎﻝ ﻣﻌﺮﰲ ﺁﺧﺮ‪ ،‬ﻫﻮ ﳎﺎﻝ ﺍﻷﺣﻜﺎﻡ ﺍﻷﺻﻠﻴﺔ‪،‬‬
‫ﻭﳒﺪ ﻟﺬﻟﻚ ﺃﻣﺜﻠﺔ ﻭﺍﺿﺤﺔ ﻣﻦ ﻣﻘﺪﻣﺔ ﺭﺳﺎﻟﺔ ﺍﺑﻦ ﺃﰊ ﺯﻳﺪ ﺍﻟﻘﲑﻭﺍﱐ ﺍﳌﻠﻘﺐ‬
‫ﲟﺎﻟﻚ ﺍﻟﺼﻐﲑ‪ ،‬ﻭﻣﻦ ﻣﻘﺪﻣﺔ ﻣﻨﻈﻮﻣﺔ ﺍﺑﻦ ﻋﺎﺷﺮ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﳉﺎﻣﻊ ﻣﻦ‬
‫ﺍﻟﺬﺧﲑﺓ‪.‬‬
‫ﻣﺜﻞ ﺍﻟﺘﻮﺟﻪ ﺍﻟﻌﻘﺪﻱ ﻟﻠﻤﺬﻫﺐ ﺍﳌﺎﻟﻜﻲ ﻋﻨﺼﺮ ﺍﳌﻤﺎﻧﻌﺔ ﻭﺍﳌﻘﺎﻭﻣﺔ ﺍﻟﺪﺍﺋﻤﺔ‬
‫ﻟﻜﻞ ﺍﻻﳓﺮﺍﻓﺎﺕ ﺍﻟﻔﻜﺮﻳﺔ ﺍﻟﱵ ﺣﺎﻭﻟﺖ ﻓﺮﺽ ﻧﻔﺴﻬﺎ ﺑﺪﻳﻼ ﻋﻦ ﺍﻟﺘﻮﺟﻪ‬
‫‪ -1‬ﺍﻟﺬﺧﲑﺓ ‪.213/13‬‬
 ‫‪14‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬
‫ﺍﻟﺴﲏ‪ ،‬ﻓﺎﺻﻄﺪﻡ ﺍﻟﺘﻴﺎﺭ ﺍﻟﻌﺒﻴﺪﻱ ﺍﻟﺸﻴﻌﻲ ﰲ ﺗﻮﻧﺲ ﺑﻌﻘﻴﺪﺓ ﺍﳌﺎﻟﻜﻴﺔ ﺍﻟﱵ‬
‫ﻛﺎﻧﺖ ﺗﺮﻯ ﺃﻓﻀﻠﻴﺔ ﻋﺎﺋﺸﺔ ﻋﻠﻰ ﺳﺎﺋﺮ ﻧﺴﺎﺀ ﺑﻴﺖ ﺍﻟﻨﺒﻮﺓ‪ ،‬ﻭﻫﻲ ﺍﻟﻘﻀﻴﺔ ﺍﻟﱵ‬
‫ﺩﻋﺎﻫﺎ ﺍﻟﻘﺎﺿﻲ ﻋﻴﺎﺽ "ﻗﻀﻴﺔ ﺍﻟﺘﻔﻀﻴﻞ")‪.(1‬‬
‫ﻭﻗﺪ ﺃﻓﺴﺪ ﻫﺬﺍ ﺍﳌﻌﺘﻘﺪ ﺩﻋﻮﻯ ﺃﺣﻘﻴﺔ ﺍﻟﻌﺒﻴﺪﻳﲔ ﺑﺎﳋﻼﻓﺔ ﻻﻧﺘﺴﺎ‪‬ﻢ ﺇﱃ‬
‫ﻓﺎﻃﻤﺔ ﺍﻟﺰﻫﺮﺍﺀ‪ ،‬ﺍﻟﱵ ﺍﻋﺘﱪﻭﻫﺎ ﺃﻓﻀﻞ ﻧﺴﺎﺀ ﺑﻴﺖ ﺍﻟﻨﺒﻮﺓ‪ ،‬ﻭﺍﺻﻄﺪﻡ ﺍﻟﺘﻴﺎﺭ‬
‫ﺍﻟﻌﺒﻴﺪﻱ ﻣﺮﺓ ﺃﺧﺮﻯ ﰲ ﺍﻋﺘﻘﺎﺩ ﺍﳌﺎﻟﻜﻴﺔ ﺑﻌﺪﺍﻟﺔ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻓﻮﺍﺟﻬﻮﺍ ﺑﺮﻧﺎﻣﺞ‬
‫ﺍﻟﻌﺒﻴﺪﻳﲔ ﺍﻟﺬﻱ ﻗﺎﻡ ﻋﻠﻰ ﺍﻟﺘﺤﺎﻣﻞ ﻋﻠﻰ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﺑﻞ ﻭﻋﻠﻰ ﺳﺒﻬﻢ ﻋﻠﻰ‬
‫ﺍﳌﻨﺎﺑﺮ‪ ،‬ﺑﺎﺳﺘﺜﻨﺎﺀ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ‪ ،‬ﻭﺍﳌﻘﺪﺍﺩ ﺑﻦ ﺍﻷﺳﻮﺩ‪ ،‬ﻭﻋﻤﺎﺭ ﺑﻦ‬
‫ﻳﺎﺳﺮ‪ ،‬ﻭﺳﻠﻤﺎﻥ ﺍﻟﻔﺎﺭﺳﻲ‪ ،‬ﻭﺃﰊ ﺫﺭ)‪.(2‬‬
‫ﻟﻘﺪ ﺃﺣﺒﻂ ﻣﻮﻗﻒ ﻓﻘﻬﺎﺀ ﺍﳌﺎﻟﻜﻴﺔ ﻣﺸﺮﻭﻉ ﺍﻟﻌﺒﻴﺪﻳﲔ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﻄﻤﺢ‬
‫ﺇﱃ ﺍﻛﺘﺴﺎﺡ ﴰﺎﻝ ﺇﻓﺮﻳﻘﻴﺎ‪.‬‬
‫ﻭﺇﺛﺮ ﺗﻄﻮﺭ ﺍﻟﺒﺤﺚ ﺍﻟﻌﻘﺪﻱ ﺗﻔﺮﻍ ﺭﺟﺎﻝ ﻛﺜﲑ ﻣﻦ ﺍﳌﺬﺍﻫﺐ ﻟﻠﺘﺨﺼﺺ‬
‫ﰲ ﻗﻀﺎﻳﺎ ﺍﻟﻌﻘﻴﺪﺓ‪ ،‬ﻓﺎﺧﺘﺎﺭ ﺍﳌﻐﺎﺭﺑﺔ ﻷﻧﻔﺴﻬﻢ ﻣﺬﻫﺐ ﺍﻹﻣﺎﻡ ﺍﻷﺷﻌﺮﻱ ﺍﻟﺬﻱ‬
‫ﺃﺻﺒﺢ ﲜﻬﻮﺩ ﻣﺆﺳﺴﻪ ﻭﺗﻼﻣﺬﺗﻪ ﻣﺬﻫﺒﺎ ﻣﺘﻜﺎﻣﻼ ﳝﺘﻠﻚ ﻗﺪﺭﺓ ﻓﺎﺋﻘﺔ ﻋﻠﻰ‬
‫ﺍﻟﺘﺄﺳﻴﺲ ﻭﺍﻹﻗﻨﺎﻉ ﻭﺍﳌﻨﺎﻗﺸﺔ‪ ،‬ﻓﺘﻤﻜﻦ ﻣﻦ ﻣﺼﺎﻭﻟﺔ ﺍﻷﻃﺮﻭﺣﺎﺕ ﺍﳌﻐﺮﻳﺔ ﺍﻟﱵ‬
‫ﺗﺒﻨﺎﻫﺎ ﻣﺬﻫﺐ ﺍﻻﻋﺘﺰﺍﻝ‪ ،‬ﻓﺘﻐﻠﻐﻞ ﰲ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻦ ﺧﻼﻝ ﻗﺪﺭﺓ‬
‫ﺭﺟﺎﻟﻪ ﻋﻠﻰ ﺍﻟﺴﺠﺎﻝ ﻭﺍﻟﻨﻘﺎﺵ ﻭﺍﻻﻟﺘﻔﺎﻑ ﻋﻠﻰ ﺍﻟﻨﺼﻮﺹ ﺍﻟﱵ ﻻ ﲣﺪﻡ‬
‫ﺁﺭﺍﺀﻫﻢ‪.‬‬
‫ﻟﻘﺪ ﺍﺧﺘﺎﺭ ﺍﳌﻐﺎﺭﺑﺔ "ﻣﺬﻫﺐ ﺍﻷﺷﺎﻋﺮﺓ" ﳌﺎ ﳌﺴﻮﻩ ﻓﻴﻪ ﻣﻦ ﺣﻔﺎﻅ ﻋﻠﻰ‬
‫ﺟﻮﻫﺮ ﺍﻟﻌﻘﻴﺪﺓ‪ ،‬ﻭﺣﺮﺹ ﻋﻠﻰ ﺩﺭﺀ ﺍﻟﺘﺸﺒﻴﻪ ﻭﺍﻟﺘﻌﻄﻴﻞ‪ ،‬ﻭﳌﺎ ﳌﺴﻮﻩ ﻓﻴﻪ ﻣﻦ‬
‫ﻭﺳﻄﻴﺔ ﺗﺘﺠﺎﻭﺯ ﺍﻟﻘﺮﺍﺀﺓ ﺍﳊﺮﻓﻴﺔ ﻟﻠﻨﺼﻮﺹ‪ ،‬ﻛﻤﺎ ﺗﺘﺠﺎﻭﺯ ﺍﻟﺘﺄﻭﻳﻞ ﺍﻟﺒﻌﻴﺪ‬
‫ﺍﻟﺬﻱ ﻳﺼﺎﺩﺭ ﺩﻻﻟﺔ ﺍﻟﻨﺺ ﻣﻦ ﻏﲑ ﺩﺍﻉ ﻣﻠﺠﺊ ﺇﻟﻴﻪ‪ ،‬ﻭﻫﻜﺬﺍ ﻭﻗﻒ ﺍﻟﻔﻜﺮ‬

‫‪ -1‬ﺗﺮﺗﻴﺐ ﺍﳌﺪﺍﺭﻙ ‪.118/5‬‬

‫‪ -2‬ﺭﻳﺎﺽ ﺍﻟﻨﻔﻮﺱ ﻟﻠﻤﺎﻟﻜﻲ ‪ ،45/2‬ﺗﺮﺗﻴﺐ ﺍﳌﺪﺍﺭﻙ ‪.376/4‬‬
 ‫‪15‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬
‫ﺍﻷﺷﻌﺮﻱ ﻣﻮﻗﻒ ﺍﻟﻌﺪﻝ ﻭﺍﻻﻋﺘﺪﺍﻝ ﻣﻦ ﻛﻞ ﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﱵ ﺑﻠﻎ ﺍﻟﺘﺒﺎﻳﻦ ﻓﻴﻬﺎ‬
‫ﺣﺪ ﺍﻟﺘﻨﺎﻗﺾ‪.‬‬
‫ﻓﻘﺪ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﻗﺪﻡ ﻛﻼﻡ ﺍﷲ‪ ،‬ﻓﻘﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺇﻧﻪ ﻗﺪﱘ ﺣﱴ ﰲ‬
‫ﺃﺻﻮﺍﺗﻪ ﻭﺭﺳﻮﻣﻪ‪ ،‬ﻭ ﻗﺎﻟﺖ ﺍﳌﻌﺘﺰﻟﺔ‪ :‬ﺇﻧﻪ ﳐﻠﻮﻕ‪ ،‬ﻟﻜﻦ ﺍﻷﺷﻌﺮﻱ ﺗﻮﺳﻂ‬
‫ﻓﻤﻴﺰ ﺑﲔ ﺍﻟﻜﻼﻡ ﺍﻟﻨﻔﺴﻲ ﺍﻟﺬﻱ ﺭﺁﻩ ﻗﺪﳝﺎ ﺩﻭﻥ ﻏﲑﻩ‪.‬‬
‫ﻭﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺣﺮﻳﺔ ﺍﻟﻌﺒﺪ‪ ،‬ﻓﻘﺎﻟﺖ ﺍﳉﱪﻳﺔ ﺑﺎﻧﺘﻔﺎﺀ ﻗﺪﺭﺓ ﺍﻟﻌﺒﺪ‪ ،‬ﻭﺟﻌﻠﺖ‬
‫ﻧﺴﺒﺔ ﺍﻟﻔﻌﻞ ﳎﺎﺯﻳﺔ‪ ،‬ﻭﻗﺎﻝ ﺍﳌﻌﺘﺰﻟﺔ ﺑﺈﺛﺒﺎﺕ ﺍﻟﻘﺪﺭﺓ‪ ،‬ﻟﻜﻦ ﺍﻷﺷﻌﺮﻱ ﻗﺎﻝ‬
‫ﺑﻨﻈﺮﻳﺔ ﺍﻟﻜﺴﺐ ﺍﳌﺜﺒﺖ ﻟﻔﻌﻞ ﺍﻟﻌﺒﺪ‪ ،‬ﻭﺧﻠﻖ ﺍﻟﻘﺪﺭﺓ ﻋﻨﺪ ﺍﻟﻜﺴﺐ‪.‬‬
‫ﻭﻗﺎﻟﺖ ﺍﳌﺸﺒﻬﺔ ﺑﺮﺅﻳﺔ ﺍﷲ ﺑﺎﻷﺑﺼﺎﺭ ﰲ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﻧﻔﺘﻬﺎ ﺍﳌﻌﺘﺰﻟﺔ‪ ،‬ﻟﻜﻦ‬
‫ﺍﻷﺷﻌﺮﻱ ﺃﺛﺒﺖ ﺍﻟﺮﺅﻳﺔ ﻭﻟﻜﻦ ﻣﻦ ﻏﲑ ﲢﺪﻳﺪ)‪.(1‬‬
‫ﻟﻘﺪ ﺷﻜﻞ ﺍﳌﺬﻫﺐ ﺍﻷﺷﻌﺮﻱ ﻣﻨﻈﻮﻣﺔ ﻓﻜﺮﻳﺔ ﻣﺘﻜﺎﻣﻠﺔ‪ ،‬ﺃﺳﻌﻔﺖ ﲨﺎﻫﲑ‬
‫ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺑﻘﺪﺭﺓ ﻓﺎﺋﻘﺔ ﻋﻠﻰ ﺍﻟﺪﻓﺎﻉ ‪ -‬ﺍﳉﺎﻣﻊ ﺑﲔ ﺍﻟﻨﻘﻞ ﻭﺍﻟﻌﻘﻞ ‪-‬‬
‫ﻋﻦ ﲨﻴﻊ ﻗﻀﺎﻳﺎ ﺍﻟﻌﻘﻴﺪﺓ‪ ،‬ﻭﲤﻜﻦ ﺍﳌﺬﻫﺐ ﺍﻷﺷﻌﺮﻱ ﻣﻦ ﻭﻗﻒ ﻛﺜﲑ ﻣﻦ‬
‫ﺍﻟﺘﻴﺎﺭﺍﺕ ﺍﻟﱵ ﻛﺎﻧﺖ ﺗﻘﺪﻡ ﻧﻔﺴﻬﺎ ﻟﻠﻨﺎﺱ ﻋﻠﻰ ﺃﻬﻧﺎ ﺍﳌﺘﻔﺮﺩﺓ ﲟﺨﺎﻃﺒﺔ ﺍﻟﻔﻜﺮ‬
‫ﺩﻭﻥ ﺳﻮﺍﻫﺎ‪.‬‬

‫‪ -1‬ﻣﺬﺍﻫﺐ ﺍﻹﺳﻼﻣﻴﲔ‪ ،‬ﺩ‪ .‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﺪﻭﻱ ‪.561-555-548‬ﺗﻴﺎﺭﺍﺕ ﺍﻟﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺩ‪ .‬ﳏﻤﺪ ﻋﻤﺎﺭﺓ‬
‫‪.168‬‬
 ‫‪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 ﺍ‪‬ﺎﻝ ﺍﻟﺪﻳﲏ ﻭﺍﻻﺟﺘﻤﺎﻋﻲ ﺍﻟﻌﺎﻡ ﻟﻠﻤﻮﺍﻃﻦ ﺍﳌﻐﺮﰊ‪ .‬ﺑﻞ ﺇﻧﻚ‬
‫ﻟﺘﺠﺪ ﺍﻟﺴﻠﻮﻙ ﺍﳌﺬﻫﱯ ﺍﳌﺎﻟﻜﻲ ﺍﳋﺎﺹ ﺑﺎﳌﻐﺎﺭﺑﺔ ﺣﺎﺿﺮﺍ ﺣﱴ ﺧﺎﺭﺝ‬
‫ﺍﳌﺴﺠﺪ‪ ،‬ﻭﰲ ﻏﲑ ﺍ‪‬ﺎﻝ 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 ﳎﺎﻻ‪‬ﺎ ؛ ﻓﺎﻣﺘﺪ ﺫﻟﻚ ﻋﱪ ﺍﻷﺟﻴﺎﻝ ﺇﱃ ﺃﻥ ﺷﻜﻞ‬
‫ﻧﻔﺴﻴﺔ ﺍﺟﺘﻤﺎﻋﻴﺔ ﻋﺎﻣﺔ‪ ،‬ﺗﻘﻮﻡ ﻋﻠﻰ ﺍﻟﺘﻌﺎﻃﻒ ﻭﺍﻟﺘﺂﻟﻒ ﻭﺍﻻﻧﺴﺠﺎﻡ‪ .‬ﻭﻫﺬﺍ‬
‫ﻭﺍﺿﺢ ﺟﺪﺍ ﻋﻨﺪ ‪‬ﺗﺒ‪‬ﲔ 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:‬‬

‫ﺍﻷﺑﻌﺎﺩ ﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻷﺻﻮﻝ ﺍﳌﺬﻫﺐ ﺍﳌﺎﻟﻜﻲ ﺍﳋﺎﺻﺔ ﺑﻪ‬

‫• ﻋﻤﻞ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ‬
‫ﻟﻘﺪ ﻛﺎﻥ ﻋﻤﻞ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ﲟﺎ ﻫﻮ ﺃﺻﻞ ﻣﻦ ﺃﺻﻮﻝ ﺍﻻﺳﺘﺪﻻﻝ ﻟﺪﻯ‬
‫ﻣﺎﻟﻚ ﺭﲪﻪ ﺍﷲ ﳑﻴﺰﺍ ﳌﺬﻫﺒﻴﺘﻪ ﻋﻠﻰ ﺍﳌﺴﺘﻮﻯ ﺍﻟﻔﻘﻬﻲ‪ ،‬ﻟﻜﻨﻪ ﺃﺣﺪﺙ ﻣﻊ‬
‫ﺍﻟﺰﻣﻦ ﻧﻮﻋﺎ ﻣﻦ ﺍﳋﺼﻮﺻﻴﺔ ﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻋﻠﻰ ﺍﳌﺴﺘﻮﻯ ﺍﳊﻀﺎﺭﻱ‬
‫ﻭﺍﻟﻌﻤﺮﺍﱐ‪ .‬ﻭﺫﻟﻚ ﺑﺄﻥ ﺷﻜﱠﻞ ﻧﺴﻴﺠﺎ ﺍﺟﺘﻤﺎﻋﻴﺎ ﻣﻄﺒﻮﻋﺎ ﲝﺐ ﺍﻻﺳﺘﻘﺮﺍﺭ‬
‫ﻭﺍﻟﺘﺂﻟﻒ ﻭﺍﻻﻧﺪﻣﺎﺝ؛ ﻷﻥ ﺍﳊﻜﻢ ﺍﻟﻔﻘﻬﻲ ﲟﺎ ﺗﻮﺍﺗﺮ ﻣﻦ ﻋﻤ ٍﻞ ﺑﲔ ﺍﻟﻨﺎﺱ‬
‫ﻭﺍﺳﺘﻤﺮ؛ ﺭﺳ‪‬ﺦ ﰲ ﺍﻟﻮﺟﺪﺍﻥ ﺍﻟﺪﻳﲏ ﺍﻟﺮﻏﺒﺔ ﰲ ﺍﻟﺴﲑ ﻋﻠﻰ ﺍﳌﻌﺮﻭﻑ ﻣﻦ‬
‫ﺍﻷﺣﻜﺎﻡ‪ ،‬ﻭﻋﺪﻡ ﺍﻹﻏﺮﺍﺏ ﰲ ﺍﻟﺪﻳﻦ ﻭﺍﻟﺘﺪﻳﻦ‪ .‬ﻭﻫﺬﺍ ﺍﳌﻌﲎ ﻫﻮ ﺍﻟﺬﻱ ﻃﻮﺭﻩ‬
‫ﺍﳌﻐﺎﺭﺑﺔ ﻋﻠﻰ ﺍﳌﺴﺘﻮﻯ ﺍﳌﻨﻬﺠﻲ‪ ،‬ﻓﺄﺣﺪﺛﻮﺍ ﻣﺎ ﻳﺴﻤﻰ ﰲ ﺍﻟﻔﻘﻪ ﺍﳌﺎﻟﻜﻲ ‪-‬‬
‫ﺑﺎﳌﻐﺮﺏ ﻭﺍﻷﻧﺪﻟﺲ ‪» -‬ﻣﺎ ﺟﺮﻯ ﻋﻠﻴﻪ ﺍﻟﻌﻤﻞ«‪ ،‬ﻛﺎﻟﻌﻤﻞ ﺍﻟﻐﺮﻧﺎﻃﻲ‪،‬‬
‫ﻭﺍﻟﻌﻤﻞ ﺍﻟﻔﺎﺳﻲ‪ ،‬ﻭﺍﻟﻌﻤﻞ ﺍﻟﺴﻮﺳﻲ‪ ،‬ﻭﻫﻠﻢ ﺟﺮﺍ‪...‬‬
‫ﻭﻫﺬﺍ ﻭﺇﻥ ﱂ ﺗﻜﻦ ﻟﻪ ﻋﻼﻗﺔ ﺑﻌﻤﻞ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﻔﻘﻬﻴﺔ؛ ﻓﻬﻮ‬
‫ﺷﺪﻳﺪ ﺍﻟﺼﻠﺔ ﺑﻪ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﳌﻨﻬﺠﻴﺔ‪ ،‬ﺫﻟﻚ ﺃﻥ ﺁﺛﺎﺭﳘﺎ ﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﺣﺪﺓ‪،‬‬
‫ﻫﻲ ﺍﻟﻘﺼﺪ ﺇﱃ ﺣﻔﻆ ﺍﻟﻌﻤﻞ ﺍﻟﺬﻱ ﺍﺳﺘﻘﺮ ﻋﻠﻴﻪ ﺍﻟﻨﺎﺱ ﻭﺍﻧﺴﺠﻤﺖ ﺑﺴﺒﺒﻪ‬
‫ﺑﻴﺌﺘﻬﻢ‪ ،‬ﻭﺍﻧﺒﻨﺖ ﻋﻠﻴﻪ ﻋﻼﻗﺎ‪‬ﻢ‪ ،‬ﳑﺎ ﻳﺮﰊ ﺍﳌﻮﺍﻃﻦ ﺑﻌﺪ ﺫﻟﻚ ﻋﻠﻰ ﺣﻔﻆ‬
‫ﺍﻻﺳﺘﻘﺮﺍﺭ ﰲ ﻛﻞ ﺷﻲﺀ‪ ،‬ﻭﻳﺮﺳﺦ ﻟﺪﻳﻪ ﻧﻔﺴﻴﺔ ﻫﺎﺩﺋﺔ‪ ،‬ﻭﻳﺒﻌﺪﻩ ﻣﻦ ﺭﺩﻭﺩ‬
‫ﺍﻟﻔﻌﻞ ﺍﳌﺘﺸﻨﺠﺔ ﰲ ﲨﻴﻊ ﺍﳌﻴﺎﺩﻳﻦ ﺍﻟﺴﻴﺎﺳﻴﺔ ﻭﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ‬
‫ﻭﺍﻟﺜﻘﺎﻓﻴﺔ‪ ،‬ﺇﱁ‪...‬‬
 ‫‪18‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬
‫• ﻗﺎﻋﺪﺓ ﻣﺮﺍﻋﺎﺓ ﺍﳋﻼﻑ‬
‫ﻭﻫﺬﻩ ﻗﺎﻋﺪﺓ ﺗﺮﺟﻊ ﻋﻨﺪ ﻣﺎﻟﻚ ﺇﱃ ﺍﻟﻌﻤﻞ ﺑﺪﻟﻴﻞ ﺍﳌﺨﺎﻟﻒ ﻟﻪ‪ ،‬ﻭﺍﳋﺮﻭﺝ‬
‫ﺇﱃ ﻣﺬﻫﺒﻪ‪ ،‬ﺑﻀﻮﺍﺑﻂ ﳏﺪﺩﺓ ﻋﻠﻰ ﺍﳌﺴﺘﻮﻯ ﺍﻷﺻﻮﱄ‪ ،‬ﻻ ﲟﺎ ﳝﻠﻴﻪ ﺍﳍﻮﻯ‬
‫ﺍﻟﺸﺨﺼﻲ‪ ،‬ﺃﻭ ﺍﻟﺮﻏﺒﺔ ﰲ ﺍﻟﺘﺮﺧﺺ ﻏﲑ ﺍﳌﻨﻀﺒﻂ ﺑﻘﻮﺍﻋﺪ ﺍﻟﺸﺮﻉ‪ .‬ﻭﺇﳕﺎ‬
‫ﻏﺎﻳﺘﻬﺎ ﺭﻓﻊ ﺿﺮﺭ ﻣﺎ‪ ،‬ﺑﻌﺪ ﻭﻗﻮﻉ ﻧﺎﺯﻟﺔ ﻣﻌﻴﻨﺔ‪ ،‬ﳑﺎ ﻗﺪ ﻻ ﺗﻜﻮﻥ ﻗﻮﺍﻋﺪ‬
‫ﺍﳌﺬﻫﺐ ﻭﺍﻓﻴﺔ ﺑﺮﻓﻌﻪ ﰲ ﺧﺼﻮﺹ ﺗﻠﻚ ﺍﻟﻨﺎﺯﻟﺔ‪ .‬ﻭﳍﺬﺍ ﻓﺈﻥ ﺃﻏﻠﺐ ﻓﻘﻬﺎﺀ‬
‫ﺍﳌﺬﻫﺐ ﻻ ﻳﺮﻭﻥ ﺇﻋﻤﺎﻝ ﻗﺎﻋﺪﺓ ﻣﺮﺍﻋﺎﺓ ﺍﳋﻼﻑ ﺇﻻ ﻓﻴﻤﺎ ﺑﻌﺪ ﻭﻗﻮﻉ ﺍﻟﻨﺎﺯﻟﺔ‬
‫ﻻ ﻗﺒﻠﻪ‪ ،‬ﺣﱴ ﻻ ﺗﻜﻮﻥ ﻣﺪﻋﺎﺓ ﻟﻠﺘﻼﻋﺐ ﺑﺎﻷﺣﻜﺎﻡ ﻭﺍﻟﺘﻨﻘﻞ ﺍﻟﻌﺎﺑﺚ ﺑﲔ‬
‫ﺍﳌﺬﺍﻫﺐ‪ .‬ﻭﻣﻦ ﻫﻨﺎ ﻓﻤﺎﻟﻚ ﳚﻴﺰ ﻟﻠﻤﺴﺒﻮﻕ ﰲ ﺍﻟﺼﻼﺓ‪ ،‬ﺇﺫﺍ ﺃﺩﺭﻙ ﺍﻟﺮﻛﻮﻉ‬
‫ﻣﻊ ﺍﻹﻣﺎﻡ‪ ،‬ﻭﺧﺎﻑ ﻓﻮﺍﺕ ﺍﻟﺮﻛﻌﺔ‪ ،‬ﺃﻥ ﳚﻌﻞ ﺗﻜﺒﲑﻩ ﻟﻠﺮﻛﻮﻉ ﻧﻔﺲ ﺗﻜﺒﲑﺓ‬
‫ﺍﻹﺣﺮﺍﻡ‪ ،‬ﺭﻏﻢ ﺃﻧﻪ ﻻ ﳚﻴﺰ ﺫﻟﻚ ﰲ ﺍﻷﻭﺿﺎﻉ ﺍﻟﻌﺎﺩﻳﺔ‪ .‬ﻛﻤﺎ ﺃﻧﻪ ﺭﺍﻋﻰ‬
‫ﺧﻼﻑ ﺃﰊ ﺣﻨﻴﻔﺔ ﰲ ﺯﻭﺍﺝ ﺍﳌﺮﺃﺓ ﺑﻐﲑ ﻭﱄ؛ ﻓﺄﺟﺎﺯ ﻋﻘﺪ ﻣﻦ ﻭﻗﻊ ﻣﻨﻬﺎ‬
‫ﺫﻟﻚ ﻭﱂ ﻳ‪‬ﺴﺘﺪﺭ‪‬ﻙ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ؛ ﺇﺫ ﺍﳊﻜﻢ ﺑﺪﻟﻴﻠﻪ ﺍﻷﻭﻝ ﺍﻟﺬﻱ ﳝﻨﻊ ﻧﻜﺎﺡ‬
‫ﺍﳌﺮﺃﺓ ﺑﻐﲑ ﻭﱄ ﻣﻌﻨﺎﻩ ﺗﺸﺮﻳﺪ ﺃﺳﺮﺓ ﻗﺎﺋﻤﺔ ﺍﻵﻥ! ﻓﻬﺬﺍ ﺯﻭﺍﺝ ﻗﺪ ﻭﻗﻊ؛ ﻓﻴﻌﻤﻞ‬
‫ﺑﺪﻟﻴﻞ ﺍﳌﺨﺎﻟﻒ ﻟﺪﺭﺀ ﻫﺬﻩ ﺍﳌﻔﺴﺪﺓ ﺍﻟﻨﺎﺯﻟﺔ‪.‬‬

‫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 .‬ﻭ‪‬ﺬﺍ 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 ،‬ﻭﻋ‪‬ﻘﺪ 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
‫ﺍﹾﻟﻤ‪‬ﺘ ‪‬ﻮﻗﱠ ‪‬ﻌ ِﺔ ﻋﻨﺪ ﺗﻨـﺰﻳﻞ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻋﻠﻰ ﻋﻠﻠﻬﺎ؛ ﲢﻘﻴﻘﺎ ﳌﻨﺎﻃﺎ‪‬ﺎ 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 ﺍﳌﺘﻮﱠﻗﻌ‪‬ﺔ‪ ،‬ﻭﻟﻴﺲ ﺍﻟﻮﺍﻗﻌﺔ ﻓﺤﺴﺐ! ﻓﻴﺘﻢ ﺗﻜﻴﻴﻒ‬
‫ﺍﳊﻜﻢ ﺍﻟﺸﺮﻋﻲ ﲝﺴﺐ ﺗﻠﻚ ﺍﳌﻌﻄﻴﺎﺕ ﺍﳌﻨﻬﺠﻴﺔ؛ ﺭﻏﻢ ﺷﻬﻮﺩ ﺍﻟﻨﺼﻮﺹ‬
‫ﺍﻟﺸﺮﻋﻴﺔ ﻟﻪ ﺑﺎﻻﻋﺘﺒﺎﺭ! ِﻟﻤ‪‬ﺎ 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 ﺍ‪‬ﺘﻬﺪ 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 ‪‬‬
‫)‪(1‬‬
‫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؛‬ ‫ِﻟﻤ‪‬ﺎ 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 ﻭ‪‬ﻳﺤ‪‬ـﻴ‪‬ﻰ ﻇﺮﻭﻓﹶﻨﺎ! ﻗﺎﻝ ﺭﲪﻪ ﺍﷲ ﰲ ﻭﺻﻒ ﺍﻟﻌ‪‬ﺎِﻟ ِﻢ ﺍﻟ ‪‬ﺮﺑ‪‬ﺎِﻧ ‪‬ﻲ‬
‫ﺍﳊﻜﻴﻢ‪:‬‬
‫ﺕ‬‫ﺤ ﱠﻘ ‪‬ﻖ ﺑﺎﳌﻌﺎﱐ ﺍﻟﺸﺮﻋﻴ ِﺔ ﻣﻨـﺰﻟ ﹰﺔ ﻋﻠﻰ ﺍﳋﺼﻮﺻﻴﺎ ِ‬ ‫ﺇﻧﻪ ﺍﻟﺬﻱ )‪‬ﻳ‪‬ﺘ ‪‬‬
‫ﺤ ِﺮ ﰲ‬ ‫ﻑ؛ ‪‬ﻋ ِﻦ ﺍﻟ‪‬ﺘ‪‬ﺒ ‪‬‬ ‫ﺼﺎ ِﺭ ِﺑ ﹶﻄ ‪‬ﺮ ٍ‬
‫ﺤ ‪‬ﺮ ﰲ ﺍ ِﻻ ‪‬ﺳِﺘ‪‬ﺒ ‪‬‬
‫ﺼ ‪‬ﺪ ‪‬ﻩ ﺍﻟ‪‬ﺘ‪‬ﺒ ‪‬‬
‫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 ‪‬ﺳِﺘ‪‬ﺒ ‪‬‬
‫ﺺ ﹶﻟ ‪‬ﻪ ﻋﻠﻰ‬ ‫ﺨ ‪‬‬ ‫ﻚ ﺇﱃ ‪‬ﺗ‪‬ﻨـ ‪‬ﺰ ِﻝ ‪‬ﻣﺎ ‪‬ﺗﹶﻠ ‪‬‬ ‫ﺖ ﻣ ‪‬ﻊ ﹶﺫِﻟ ‪‬‬
‫ﺿ ‪‬ﻪ ﻋﹶﻠﻰ ﺍﻵ ‪‬ﺧ ِﺮ‪ .‬ﰒ ‪‬ﻳ ﹾﻠ‪‬ﺘ ِﻔ ‪‬‬ ‫ﺃ ﹾﻥ ‪‬ﻳ ‪‬ﻌ ِﺮ ‪‬‬
‫ﺐ ‪‬ﻫ ِﺬ ِﻩ ﺍﳌﺮﺗﺒ ِﺔ‪ :‬ﺍﻟ ‪‬ﺮ‪‬ﺑﺎِﻧ ‪‬ﻲ‪،‬‬ ‫ﺴ ‪‬ﻤﻰ ﺻﺎﺣ ‪‬‬ ‫ﻣﺎ ﻳﻠﻴ ‪‬ﻖ ﰲ ﺃﻓﻌﺎ ِﻝ ﺍﳌﻜﱠﻠ ِﻔﲔ‪ (...) .‬ﻭ‪‬ﻳ ‪‬‬
‫ﺤ ِﻜﻴ ‪‬ﻢ‪ ،‬ﻭﺍﻟ ‪‬ﺮﺍ ِﺳ ‪‬ﺦ ﰲ ﺍﻟ ِﻌ ﹾﻠ ِﻢ‪ ،‬ﻭﺍﹾﻟ ‪‬ﻌﺎِﻟ ‪‬ﻢ‪ ،‬ﻭﺍﻟ ﹶﻔ ِﻘﻴ ‪‬ﻪ‪ ،‬ﻭﺍﻟ ‪‬ﻌﺎِﻗ ﹸﻞ؛ ﻷﻧﻪ ‪‬ﻳ ‪‬ﺮ‪‬ﺑﻲ‬ ‫ﻭﺍﹾﻟ ‪‬‬
‫ﺼ ‪‬ﻐﺎ ِﺭ ﺍﻟ ِﻌ ﹾﻠ ِﻢ ﹶﻗ‪‬ﺒ ﹶﻞ ِﻛ‪‬ﺒﺎ ِﺭ ِﻩ‪ ،‬ﻭ‪‬ﻳ ‪‬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.‬‬
‫ﺠ‪‬ﺒﻮ ِﻝ ‪‬ﻋﹶﻠ‪‬ﻴ ِ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 :‬ﺃ‪‬ﻧ ‪‬ﻪ ﳚﻴﺐ ﺍﻟ ‪‬‬ ‫ﻭ ِﻣ ‪‬ﻦ ‪‬ﺧﺎ ‪‬‬
‫ﺣﺎﻟِﺘﻪ ﻋﻠﻰ ﺍﳋﺼﻮﺹ‪ ،‬ﺇﻥ ﻛﺎﻥ ﻟﻪ ﰲ ﺍﳌﺴﺄﻟﺔ ‪‬ﺣ ﹾﻜ ‪‬ﻢ ‪‬ﺧﺎﺹ‪ (...) ‬ﻭﺍﻟﺜﺎﱐ‪:‬‬
‫)‪(1‬‬
‫ﺕ!(‬ ‫ﺴ ‪‬ﺆﺍ ﹶﻻ ِ‬
‫ﺏ ﻋﻦ ﺍﻟ ‪‬‬ ‫ﺕ ﹶﻗ‪‬ﺒ 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
‫ﻓﻴ‪‬ﺘ ِ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 .‬ﻭ‪‬ﺬﻩ‬
‫ﺍﻟﺮﻭﺡ ﺍﻻﻧﺪﻣﺎﺟﻴﺔ ﺃﺳﻬﻢ ﺇﱃ ﺣﺪ ﺑﻌﻴﺪ ﰲ ﺻﻴﺎﻏﺔ ﳎﺘﻤﻊ ﻣﻐﺮﰊ ﻣﻨﺴﺠﻢ‬
‫ﻭﻣﺘﺂﻟﻒ ﻭﻗﻮﻱ‪.‬‬
 ‫‪23‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬

‫ﺍﻟﻀﺎﺑﻂ ﺍﳌﻨﻬﺠﻲ ﺍﻟﺜﺎﻟﺚ‬

‫ﺍﻟﺘﺼﻮﻑ‪ ،‬ﺗﺮﺑﻴﺔ ﻋﻠﻰ ﺍﶈﺒﺔ‬
‫ﻳﻌﺘﱪ ﺍﻟﺘﺼﻮﻑ ﻛﻤﺎ ﺃﺭﺳﻰ ﻗﻮﺍﻋﺪﻩ ﺍﻟﺴﻠﻮﻛﻴﺔ ﺷﻴﻮﺥ ﺍﳌﻐﺮﺏ ﻣﻦ ﺃﻫﻢ‬
‫ﺍﳌﻤﻴﺰﺍﺕ ﻟﻠﺨﺼﻮﺻﻴﺎﺕ ﺍﳌﻐﺮﺑﻴﺔ ﰲ ﺍ‪‬ﺎﻝ ﺍﻟﺪﻳﲏ؛ ﻭﺫﻟﻚ ِﻟﻤ‪‬ﺎ ﺗﺮﺍﻛﻢ ﺃﻳﻀﺎ‬
‫ﰲ ﻫﺬﺍ ﺍ‪‬ﺎﻝ ﻣﻦ ﺭﺻﻴﺪ ﺗﺮﺑﻮﻱ‪ ،‬ﺃﺳﻬﻢ ‪ -‬ﻋﱪ ﺍﻟﺘﺎﺭﻳﺦ ‪ -‬ﺑﺼﻮﺭﺓ ﻓﻌﺎﻟﺔ‬
‫ﺟﺪﺍ‪ ،‬ﰲ ﺗﺸﻜﻴﻞ ﺍﻟﻮﺟﺪﺍﻥ ﺍﻟﺪﻳﲏ ﺍﳌﻐﺮﰊ‪ ،‬ﻭﺍﻟﺴﻠﻮﻙ ﺍﻻﺟﺘﻤﺎﻋﻲ ﺍﻟﻮﻃﲏ؛‬
‫ﲟﺎ ﻻ ﳝﻜﻦ ﳏﻮﻩ ﺃﻭ ﺗﻐﻴﲑﻩ‪ .‬ﻭﻫﺬﻩ ﺣﻘﻴﻘﺔ ﺗﺎﺭﳜﻴﺔ ﺭﺍﺳﺨﺔ!‬
‫ﻭﻋﺪﻡ ﺍﻋﺘﺒﺎﺭ ﻫﺬﻩ ﺍﳋﺼﻮﺻﻴﺔ ﻣﻦ ﻟﺪﻥ ﺍﻟﻮﻋﺎﻅ ﻭﺍﳌﺮﺷﺪﻳﻦ؛ ﻣﻦ ﺷﺄﻧﻪ‬
‫ﺃﻥ ﻳﺆﺩﻱ ﲞﻄﺎ‪‬ﻢ ﺍﻹﺻﻼﺣﻲ ﺇﱃ ﻋﻜﺲ ﻣﻘﺎﺻﺪﻩ ﺍﻟﺘﺮﺑﻮﻳﺔ ﲤﺎﻣﺎ!‬
‫ﻭﻗﺪ ﻛﺎﻥ ﻟﻠﺘﺼﻮﻑ ﻛﻤﺎ ﲤﺜﻠﻪ ﺷﻴﻮﺥ ﺍﳌﻐﺎﺭﺑﺔ ‪ -‬ﻭﻻ ﻳﺰﺍﻝ ‪ -‬ﺍﻷﺛ ‪‬ﺮ‬
‫ﺍﻟﺒﺎﻟﻎ ﰲ ﲤﺘﲔ ﺍﻟﺮﻭﺍﺑﻂ ﺍﻟﺮﻭﺣﻴﺔ‪ ،‬ﺑﲔ ﲨﻴﻊ ﺍﳌﻜﻮﻧﺎﺕ ﺍﻟﺜﻘﺎﻓﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ‬
‫ﻭﺍﻟ ﹶﻘ‪‬ﺒِﻠ‪‬ﻴ ِﺔ ﻟﻠﻤﺠﺘﻤﻊ ﺍﳌﻐﺮﰊ‪ ،‬ﲢﺖ ﻟﻮﺍﺀ ﻭﺍﺣﺪ‪ ،‬ﻫﻮ‪ :‬ﻟﻮﺍﺀ ﺍﶈﺒﺔ! ﺇ ِﺫ ﺍﶈﺒﺔ ﻫﻲ‬
‫ﻏﺎﻳﺔ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﺮﻭﺣﻴﺔ‪ ،‬ﻭﺍﻟﺴﻠﻮﻙ ﺍﻟﺼﻮﰲ‪ ،‬ﻭﺫﻟﻚ ﺑﺎﻟﺴﲑ ﺑﺎﳌﺮﻳﺪ ﻋﱪ‬
‫"ﻣﻘﺎﻣﺎﺕ" ﺍﻟﺘﺮﺑﻴﺔ‪ ،‬ﻭ"ﺃﺣﻮﺍﻝ" ﺍﻟﺘﺰﻛﻴﺔ؛ ﺣﱴ ﻳﺼﻞ ﺇﱃ ﲢﻘﻴﻖ ﺧ‪‬ﻠﱠ ِﺔ "ﺍﶈﺒﺔ"‬
‫ﰲ ﻧﻔﺴﻪ؛ ‪‬ﺧﻠﹸﻘﹰﺎ ﺗﻌﺒﺪﻳﺎ ﺃﺻﻴﻼ ﺻﺎﺩﻗﺎ‪ ،‬ﳝﺘﺪ ﰲ ﺳﻠﻮﻛﻪ ﻭﻃﺒﻴﻌﺘﻪ ﺇﱃ ﺳﺎﺋﺮ‬
‫ﺍ‪‬ﺎﻻﺕ ﺑﻌﺪ؛ ﲟﺎ ﻓﻴﻬﺎ ﺍ‪‬ﺎﻝ ﺍﻻﺟﺘﻤﺎﻋﻲ‪ ،‬ﻭﺍﻟﺴﻴﺎﺳﻲ‪ ،‬ﻭﺍﻟﺜﻘﺎﰲ‪...‬ﺇﱁ‪ ،‬ﲟﺎ‬
‫ﻫﻲ ﻋﻼﻗﺎﺕ‪ ،‬ﻭﺗﺼﻮﺭﺍﺕ‪ ،‬ﻭﻣﺸﺎﻋﺮ ﺃﻳﻀﺎ! ﻷﻥ ﺍﶈﺒﺔ ﻻ ‪‬ﺗ ﹾﻠ ‪‬ﺰﻡ‪ ‬ﰲ ﺍﻟﻮﺟﺪﺍﻥ‬
‫ﺍﻟﺮﻭﺣﻲ ﺣﺪﺍ ﻣﻌﻴﻨﺎ‪ ،‬ﺑﻞ ﺗﻔﻴﺾ ﻣﻮﺍﺟﻴﺪﻫﺎ ﰲ ﺍﻟﺴﻠﻮﻙ ﺍﻟﻌﺎﻡ ﻟﻺﻧﺴﺎﻥ‪.‬‬
‫ﻭﻫﺬﺍ ﺳﺮ ﺍﻟﻘﻮﺓ ﰲ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﺼﻮﻓﻴﺔ‪ ،‬ﳑﺎ ﻻ ﲡﺪﻩ ﰲ ﻏﲑﻫﺎ‪.‬‬

‫ﻭﻣﻦ ﻫﻨﺎ ﻛﺎﻥ ﺍﻟﺴﻠﻮﻙ ﺑﺎﻟﻨﺎﺱ ﰲ ﺍﳋﻄﺎﺏ ﺍﻟﺪﻳﲏ ‪ -‬ﺗﺮﺑﻴ ﹰﺔ ﻭﻭﻋﻈـﹰﺎ‬

‫‪ -‬ﺑﺎﻟﺘﺪﺭﺝ ‪‬ﻢ ﺑﲔ "ﺍﳌﻘﺎﻣﺎﺕ" ﻭ"ﺍﻷﺣﻮﺍﻝ" ﺃﻣﺮﺍ ﺃﺳﺎﺳـﻴﺎ ﺟـﺪﺍ‪ ،‬ﰲ‬
‫ﺳﻴﺎﻕ ﲢﻘﻴﻖ ﺍﻟﻨﻈﺮﻳﺔ ﺍﻻﻧﺪﻣﺎﺟﻴﺔ‪ ،‬ﻭﺗﺮﺳﻴﺦ ﺍﳋـﺼﻮﺻﻴﺔ ﺍﳌﻐﺮﺑﻴـﺔ‪ ،‬ﰲ‬
‫ﺗﻨﻈﻴﻢ ﺍﻟﺸﺄﻥ ﺍﻟﺪﻳﲏ‪ ،‬ﻭﺣﺴﻦ ﺗﺪﺑﲑﻩ‪ .‬ﻭﺑﻴﺎﻥ ﺫﻟﻚ ﻫﻮ ﻛﻤﺎ ﻳﻠﻲ‪:‬‬
 ‫‪24‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬
‫ﻓﺎﳌﻘﺎﻣﺎﺕ ﻫﻲ ﻣﺎ ﻳﻜﺘﺴﺒﻪ ﺍﻟﻌﺒﺪ ﻣﻦ ﻣﻨﺎﺯﻝ ﺇﳝﺎﻧﻴﺔ؛ ﲟﺠﺎﻫﺪﺍﺗﻪ ﺍﻟﺮﻭﺣﻴﺔ‬
‫ﰲ ﻃﺮﻳﻖ ﺍﻟﻌﺒﺎﺩﺓ ﻭﺍﻟﺰﻫﺪ‪ .‬ﻓﺈﺫﺍ ﺣﺼﻞ ﺍﻟﻌﺒﺪ ﻋﻠﻰ ﻣﻘﺎ ٍﻡ ﻣﺎ ﻛﺎﻥ ﻟﻪ ﺫﻟﻚ‬
‫ﺍﳌﻘﺎ ‪‬ﻡ ‪‬ﺧﻠﹸﻘﹰﺎ ﺛﺎﺑﺘﺎ‪ ،‬ﻭﺻﻔ ﹰﺔ ﺭﺍﺳﺨﺔﹰ‪ ،‬ﻳﺒﲏ ﻋﻠﻴﻬﺎ ﻣﺎ ﺑﻌﺪﻫﺎ؛ ﺇﱃ ﺃﻥ ﻳﺒﻠﻎ ﺧﻠﺔ‬
‫ﺍﻟﻜﻤﺎﻝ‪.‬‬
‫ﻭﻣﻦ ﻫﻨﺎ ﻗﺎﻝ ﺃﺑﻮ ﻧﺼﺮ ﺍﻟﺴﺮﺍﺝ ﺍﻟﻄﻮﺳﻲ ﺭﲪﻪ ﺍﷲ‪) :‬ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﻣﺎ ﻣﻌﲎ‬
‫ﺍﳌﻘﺎﻣﺎﺕ؟ ﻳﻘﺎﻝ‪ :‬ﻣﻌﻨﺎﻩ ﻣﻘﺎﻡ ﺍﻟﻌﺒﺪ ﺑﲔ ﻳﺪﻱ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪ ،‬ﻓﻴﻤﺎ ﻳﻘﺎﻡ ﻓﻴﻪ‬
‫ﻣﻦ ﺍﻟﻌﺒﺎﺩﺍﺕ‪ ،‬ﻭﺍ‪‬ﺎﻫﺪﺍﺕ‪ ،‬ﻭﺍﻟﺮﻳﺎﺿﺎﺕ‪ ،‬ﻭﺍﻻﻧﻘﻄﺎﻉ ﺇﱃ ﺍﷲ ﻋﺰ ﻭﺟﻞ‬
‫)‪] (...‬ﻗﺎﻝ‪ [:‬ﻭﻗﺪ ﺳﺌﻞ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﻮﺍﺳﻄﻲ ﺭﲪﻪ ﺍﷲ ﻋﻦ ﻗﻮﻝ ﺍﻟﻨﱯ ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪" :‬ﺍﻷﺭﻭﺍﺡ ﺟﻨﻮﺩ ﳎﻨﺪﺓ")‪ (1‬ﻗﺎﻝ‪" :‬ﳎﻨﺪﺓ" ﻋﻠﻰ ﹶﻗ ‪‬ﺪ ِﺭ‬
‫ﺍﳌﻘﺎﻣﺎﺕ‪ .‬ﻭﺍﳌﻘﺎﻣﺎﺕ‪ :‬ﻣﺜﻞ ﺍﻟﺘﻮﺑﺔ‪ ،‬ﻭﺍﻟﻮﺭﻉ‪ ،‬ﻭﺍﻟﺰﻫﺪ‪ ،‬ﻭﺍﻟﻔﻘﺮ‪ ،‬ﻭﺍﻟﺼﱪ‪،‬‬
‫ﻭﺍﻟﺮﺿﺎ‪ ،‬ﻭﺍﻟﺘﻮﻛﻞ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ‪ (...) .‬ﻭﺃﻣﺎ ﻣﻌﲎ ﺍﻷﺣﻮﺍﻝ‪ :‬ﻓﻬﻮ ﻣﺎ ﳛﻞ‬
‫ﺑﺎﻟﻘﻠﻮﺏ‪ ،‬ﺃﻭ ﲢﻞ ﺑﻪ ﺍﻟﻘﻠﻮﺏ ﻣﻦ ﺻﻔﺎﺀ ﺍﻷﺫﻛﺎﺭ‪ .‬ﻭﻗﺪ ﺣ‪ِ ‬ﻜ ‪‬ﻲ ﻋﻦ ﺍﳉﻨﻴﺪ‬
‫)‪(2‬‬
‫ﺭﲪﻪ ﺍﷲ ﺃﻧﻪ ﻗﺎﻝ‪" :‬ﺍﳊﺎﻝ ﻧﺎﺯﻟﺔ ﺗﻨـﺰﻝ ﺑﺎﻟﻘﻠﻮﺏ ﻓﻼ ﺗﺪﻭﻡ"‪(.‬‬
‫ﻭﻟﻺﻣﺎﻡ ﺃﰊ ﺍﳊﺴﻦ ﺍﳍﺠﻮﻳﺮﻱ ﻋﺒﺎﺭﺓ ﻟﻄﻴﻔﺔ ﰲ ﺗﻌﺮﻳﻒ ﻫﺬﻳﻦ‬
‫ﺍﳌﺼﻄﻠﺤﲔ ﺑﺼﻮﺭﺓ ﺃﺩﻕ ﻭﺃﻭﺿﺢ‪ .‬ﻗﺎﻝ ﺭﲪﻪ ﺍﷲ ﰲ ﺳﻴﺎﻕ ﺣﺪﻳﺜﻪ ﻋﻦ‬
‫ﺍﳌﺮﻳﺪ‪) :‬ﺍﳊﺎﻝ‪ :‬ﻣﻌﲎ ﻳﺮﺩ ﻣﻦ ﺍﳊﻖ ﻋﻠﻰ ﺍﻟﻘﻠﺐ‪ ،‬ﺩﻭﻥ ﺃﻥ ﻳﺴﺘﻄﻴﻊ ﺍﻟﻌﺒﺪ‬
‫ﺩﻓﻌﻪ ﻋﻦ ﻧﻔﺴﻪ ﺑﺎﻟﻜﺴﺐ ﺣﲔ ﻳﺮﺩ‪ ،‬ﺃﻭ ﺟﺬﺑﻪ ﺑﺎﻟﺘﻜﻠﻒ ﺣﲔ ﻳﺬﻫﺐ‪.‬‬
‫ﻓﺎﳌﻘﺎﻡ‪ :‬ﻋﺒﺎﺭﺓ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﻄﺎﻟﺐ ﻭﻣﻮﺿﻌﻪ ﰲ ﳏﻞ ﺍﻻﺟﺘﻬﺎﺩ‪ ،‬ﻭﺗﻜﻮﻥ‬
‫ﺩﺭﺟﺘﻪ ﲟﻘﺪﺍﺭ ﺍﻛﺘﺴﺎﺑﻪ ﰲ ﺣﻀﺮﺓ ﺍﳊﻖ ﺗﻌﺎﱃ‪ .‬ﻭﺍﳊﺎﻝ‪ :‬ﻋﺒﺎﺭﺓ ﻋﻦ ﻓﻀﻞ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﻭﻟﻄﻔﻪ ﺇﱃ ﻗﻠﺐ ﺍﻟﻌﺒﺪ‪ ،‬ﺩﻭﻥ ﺃﻥ ﻳﻜﻮﻥ ‪‬ﺎﻫﺪﺗﻪ ﺗﻌﻠﻖ ﺑﻪ؛ ﻷﻥ‬
‫ﺍﳌﻘﺎﻡ ﻣﻦ ﲨﻠﺔ ﺍﻷﻋﻤﺎﻝ‪ ،‬ﻭﺍﳊﺎﻝ ﻣﻦ ﲨﻠﺔ ﺍﻷﻓﻀﺎﻝ! ﻭﺍﳌﻘﺎﻡ ﻣﻦ ﲨﻠﺔ‬
‫)‪(3‬‬
‫ﺍﳌﻜﺎﺳﺐ‪ ،‬ﻭﺍﳊﺎﻝ ﻣﻦ ﲨﻠﺔ ﺍﳌﻮﺍﻫﺐ(‬

‫‪ -1‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ‪ 3158‬ﻭﻣﺴﻠﻢ ‪.2638‬‬

‫‪ -2‬ﺍﻟﻠﻤﻊ ‪.66-65‬‬
‫‪ -3‬ﻛﺸﻒ ﺍﶈﺠﻮﺏ‪.409 :‬‬
 ‫‪25‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬
‫ﻭﻟﺬﺍ ﻛﺎﻧﺖ ﺍﳌﻨﺎﺯﻝ ﺃﻭ ﺍﳌﻘﺎﻣﺎﺕ ﻣﺮﺍﺗﺐ‪ ،‬ﺇﺫﺍ ﺣﺼﻞ ﻋﻠﻴﻬﺎ ﺍﻟﻌﺒﺪ ﻭﺟﺐ‬
‫ﺃﻥ ﳛﺎﻓﻆ ﻋﻠﻴﻬﺎ ؛ ﻷﻬﻧﺎ ﻣﺴﺘﻮﻯ ﻣﻌﲔ ﻣﻦ ﺍﻟﺘﺪﻳﻦ‪ ،‬ﻭﺍﻟﻔﻬﻢ ﻟﻠﺪﻳﻦ‪ ،‬ﻭﺍﻟﻘﺮﺏ‬
‫ﻣﻦ ﺍﷲ‪ ،‬ﻻ ﳚﻤﻞ ﺑﻪ ﺃﻥ ﻳﺘﺮﺍﺟﻊ ﻋﻨﻪ‪ .‬ﻓﻬﻮ ﺛﺎﺑﺖ‪ .‬ﻭﺇﺫﻥ ؛ ﻓﺎﳌﻘﺎﻡ ﻧﺘﻴﺠﺔ‬
‫ﺍﻟﻌﻤﻞ‪ ،‬ﻭﺍﳊﺎﻝ ﺫﻭﻕ ﺍﳌﻘﺎﻡ ؛ ﻓﺂﻝ ﺍﳉﻤﻴﻊ ﺇﱃ ﺍﻟﻌﻤﻞ! ﻭﻣﺎ ﺃﺣﺴﻦ ﻗﻮﻝ ﺃﰊ‬
‫ﺑﻜﺮ ﺍﻟﻜﻼﺑﺎﺫﻱ ﺭﲪﻪ ﺍﷲ‪) :‬ﺍﻷﺣﻮﺍﻝ ﻣﻮﺍﺭﻳﺚ ﺍﻷﻋﻤﺎﻝ‪ ،‬ﻭﻻ ﻳﺮﺙ‬
‫)‪(1‬‬
‫ﺍﻷﺣﻮﺍﻝ ﺇﻻ ﻣﻦ ﺻﺤﺢ ﺍﻷﻋﻤﺎﻝ!(‬
‫ﻭﻻ ﻳﺰﺍﻝ ﺍﻟﻌﺒﺪ ﻳﺴﻠﻚ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ ﻣﺘﺨﻠﻘﺎ‪ ،‬ﺑﲔ ‪‬ﺬﻳﺐ ﻭﺗﺸﺬﻳﺐ؛‬
‫ﺣﱴ ﺗﺼﻔﻮ ﺭﻭﺣﻪ ﲤﺎﻣﺎ ﷲ‪ ،‬ﳏﻘﻘﺔ ﺍﻟﺮﺿﻰ ﺍﻟﻜﺎﻣﻞ ﺑﺎﷲ‪ ،‬ﲟﺎ ﲣﻠﻖ ﻣﻦ ﻛﻠﻤﺔ‬
‫ﺍﻹﺧﻼﺹ‪) :‬ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ(‪ ،‬ﺳﻠﻮﻛﺎ ﺃﺑﺪﻳﺎ ﺇﱃ ﺍﷲ؛ ﻓﻴﻨﺎﻝ ﻧﻌﻤﺔ ﺍﶈﺒﺔ ﺻﻔ ﹰﺔ‬
‫ﻭﻣﻘﺎﻣﺎ ﺑﺎﻗﻴﺎ‪ ،‬ﻭﺫﻟﻚ ﻫﻮ ﳒﺎﺡ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﺼﻮﻓﻴﺔ ﰲ ﺗﺮﺑﻴﺔ ﺍﳋﻠﻖ؛ ﻷﻥ ﳎﺘﻤﻌﺎ‬
‫ﻳﻜﻮﻥ ﺍﻟﺴﻮﺍﺩ ﺍﻷﻋﻈﻢ ﻣﻦ ﺃﻓﺮﺍﺩﻩ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺸﺎﻛﻠﺔ‪ ،‬ﻟﻦ ﻳﺼﺪﺭ ﻣﻨﻪ ﻣﺎ‬
‫ﳝﺰﻕ ﻭﺣﺪﺗﻪ‪ ،‬ﻭﻻ ﻣﺎ ﻳﻀﻌﻒ ﲤﺎﺳﻜﻪ‪ ،‬ﻭﻻ ﻣﺎ ‪‬ﻳ‪‬ﺒﻠِﻲ ﻧﺴﻴﺠﻪ ﺍﻻﺟﺘﻤﺎﻋﻲ‪.‬‬
‫ﻭﺍﻟﺴﺒﺐ ﰲ ﺫﻟﻚ ﺃﻥ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﺼﻮﻓﻴﺔ ﺗﻔﺘﺢ ﺑﺎﺏ ﺍﻷﻣﻞ ﺩﺍﺋﻤﺎ ﻟﻠﻨﺎﺱ؛ ﲟﺎ‬
‫ﺗﺴﻠﻚ ‪‬ﻢ ﻣﻦ ﻣﻨﺎﺯﻝ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺘﺪﺭﺝ‪ .‬ﻭﺍﻟﻨﺎﺱ ﰲ ﺍﻟﺪﺧﻮﻝ ﺇﱃ ﺃﻭﻝ‬
‫ﻋﺘﺒﺎﺕ ﺍﻟﺘﺮﺑﻴﺔ ﲨﻴﻌﺎ ﻣﻘﺒﻮﻟﻮﻥ! ﻭﻫﺬﺍ ﻣﻌﲎ ﻋﻈﻴﻢ ﺟﺪﺍ ؛ ﻓﻼ ﺇﻗﺼﺎﺀ ﻷﺣﺪ!‬
‫ﺏ ﺃﻣ ٍﻞ ﻟﻠﻌﺒﺎﺩ‪ ،‬ﻣﻔﺘﻮﺣﺎ ﺃﻣﺎﻡ ﺍﻟﻘﻠﻮﺏ‬
‫ﺇﺫ ﺍﻟﺘﺼﻮﻑ ﻳﻌﺘﻤﺪ ﻣﻨـﺰﻟﺔ ﺍﻟﺘﻮﺑﺔ ﺑﺎ ‪‬‬
‫ﰲ ﻛﻞ ﻭﻗﺖ ﻭﺣﲔ‪ .‬ﻭﻫﻨﺎ ﻳﻜﻤﻦ ﳒﺎﺡ ﺍﻟﻔﻜﺮ ﺍﻟﺼﻮﰲ ﺍﻟﺴﲏ ﰲ‬
‫ﺍﻻﺳﺘﻴﻌﺎﺏ ﺍﻟﺸﺎﻣﻞ ﻟﻠﻤﺠﺘﻤﻊ‪ ،‬ﻭﺍﻹﺩﻣﺎﺝ ﺍﻟﻜﻠﻲ ﻟﻠﻨﺎﺱ ﰲ ﺣﻀﻨﻪ ﺍﻟﺪﺍﻓﺊ‪.‬‬
‫ﻓﺎﻟﺘﻮﺑﺔ ﻋﻨﺪ ﺍﻟﻘﻮﻡ‪ :‬ﻫﻲ ﺃﻭﻝ ﺑﺎﺏ ﻳﻠﺠﻪ ﺍﻟﺴﺎﻟﻚ ﰲ ﻣﺴﺮﻯ ﺍﶈﺒﺔ‪.‬‬
‫ﻭﺍﻟﺘﻮﺑﺔ ‪‬ﺬﺍ ﺍﳌﻌﲎ ﺗﻮﺑﺘﺎﻥ‪:‬‬
‫ﺗﻮﺑﺔ ﺍﻟﻌﺒﺪ ﺍﻵﺑﻖ ﺍﻟﺸﺎﺭﺩ ﻋﻦ ﺑﺎﺏ ﺍﷲ‪ ،‬ﻭﺗﻮﺑﺔ ﺍﻟﻌﺒﺪ ﺍﻟﺴﺎﻟﻚ ﺇﱃ ﺍﷲ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﻜﻼﺑﺎﺫﻱ‪) :‬ﺳﺌﻞ ﺍﳊﺴﲔ ﺍﳌﻐﺎﺯﱄ ﻋﻦ ﺍﻟﺘﻮﺑﺔ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺗﺴﺄﻟﲏ‬
‫ﻋﻦ ﺗﻮﺑﺔ ﺍﻹﻧﺎﺑﺔ ﺃﻭ ﺗﻮﺑﺔ ﺍﻻﺳﺘﺠﺎﺑﺔ ؟ ﻓﻘﺎﻝ ﺍﻟﺴﺎﺋﻞ‪ :‬ﻣﺎ ﺗﻮﺑﺔ ﺍﻹﻧﺎﺑﺔ ؟ ﻗﺎﻝ‪:‬‬

‫‪ -2‬ﺍﻟﺘﻌﺮﻑ ﳌﺬﻫﺐ ﺃﻫﻞ ﺍﻟﺘﺼﻮﻑ ﻟﻠﻜﻼﺑﺎﺫﻱ‪.97 :‬‬

 ‫‪26‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬
‫ﺃﻥ ﲣﺎﻑ ﻣﻦ ﺍﷲ ﻣﻦ ﺃﺟﻞ ﻗﺪﺭﺗﻪ ﻋﻠﻴﻚ‪ .‬ﻗﺎﻝ‪ :‬ﻓﻤﺎ ﺗﻮﺑﺔ ﺍﻻﺳﺘﺠﺎﺑﺔ ؟‬
‫)‪(1‬‬
‫ﻗﺎﻝ‪ :‬ﺃﻥ ﺗﺴﺘﺤﻴﻲ ﻣﻦ ﺍﷲ ﻟﻘﺮﺑﻪ ﻣﻨﻚ!(‬
‫ﻓﺄﻣﺎ ﺍﻷﻭﱃ ﻓﻼ ﺗﻜﻮﻥ ﺇﻻ ﺑﻌﺪ ﻣﻘﺎﻡ ﺍﻟﻴﻘﻈﺔ‪ ،‬ﻳﻘﻈﺔ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﻏﻔﻠﺘﻪ‪،‬‬
‫ﻭﺍﻛﺘﺸﺎﻓﻪ ﺃﻧﻪ ﻏﺎﺭﻕ ﰲ ﻣﺴﺘﻨﻘﻊ ﺍﻟﺸﻬﻮﺍﺕ ﻭﺍﳌﻌﺎﺻﻲ؛ ﻓﻴﺸﺘﺎﻕ ﺇﱃ ﳊﻈﺔ‬
‫ﺳﻌﻴﺪﺓ ﻣﻊ ﺍﻟﻄﺎﻫﺮﻳﻦ‪ ،‬ﺑﻌﺪﻣﺎ ﺿﺎﻗﺖ ﺃﻧﻔﺎﺳﻪ ﺑﺎﻟﺮﻭﺍﺋﺢ ﺍﻟﻨﺘﻨﺔ‪ ،‬ﺍﳌﻨﺒﻌﺜﺔ ﻣﻦ‬
‫ﺟﻴﻔﺔ ﺍﻟﻌﻠﻖ ﺍﳌﺴﻨﻮﻥ! ﻓﻴﻘﺮﺭ ﺑﺪﺀ ﺍﳌﺼﺎﳊﺔ ﻣﻊ ﺍﷲ ؛ ﻭﺫﻟﻚ ﺃﻭﻝ ﺍﻟﺪﺧﻮﻝ‬
‫ﺇﱃ ﻣﻘﺎﻡ )ﺍﻹﺭﺍﺩﺓ(‪ ،‬ﻣﻊ ﻗﺎﻓﻠﺔ ﺍﻟﺼﺎﳊﲔ‪ ،‬ﻫﺎﺭﺑﺎ ﻣﻦ ﺭﻓﻘﺘﻪ ﺍﻟﺴﺎﺑﻘﺔ ﻣﻊ‬
‫ﺍﻷﺷﺮﺍﺭ ﺍﻟﻐﻔﻠﺔ‪:‬‬
‫‪‬ﻭ‪‬ﺍﺻﹾﺒِﺮ‪ ‬ﻧﹶﻔﹾﺴ‪‬ﻚ‪ ‬ﻣ‪‬ﻊ‪ ‬ﺍﻟﱠﺬِﻳﻦ‪ ‬ﻳ‪‬ﺪ‪‬ﻋ‪‬ﻮﻥ‪ ‬ﺭ‪‬ﺑ‪‬ﻬ‪‬ﻢ‪ ‬ﺑِﺎﻟﹾﻐﹶﺪ‪‬ﺍﺓِ ﻭ‪‬ﺍﻟﹾﻌ‪‬ﺸِﻲ‪‬‬
‫ﻳ‪‬ﺮِﻳﺪ‪‬ﻭﻥ‪ ‬ﻭ‪‬ﺟ‪‬ﻬ‪‬ﻪ‪ ‬ﻭ‪‬ﻻ ﺗﹶﻌ‪‬ﺪ‪ ‬ﻋ‪‬ﻴ‪‬ﻨﹶﺎﻙ‪ ‬ﻋ‪‬ﻨﹾﻬ‪‬ﻢ‪ ‬ﺗﹸﺮِﻳﺪ‪ ‬ﺯِﻳﻨﹶﺔﹶ ﺍﻟﹾﺤ‪‬ﻴ‪‬ﺎﺓِ‬
‫ﺍﻟﺪ‪‬ﻧﹾﻴ‪‬ﺎ ﻭ‪‬ﻻ ﺗﹸﻄِﻊ‪ ‬ﻣ‪‬ﻦ‪ ‬ﺃﹶﻏﹾﻔﹶﻠﹾﻨﹶﺎ ﻗﹶﻠﹾﺒ‪‬ﻪ‪ ‬ﻋ‪‬ﻦ‪ ‬ﺫِﻛﹾﺮِﻧﹶﺎ ﻭ‪‬ﺍﺗﱠﺒ‪‬ﻊ‪‬‬
‫ﻫ‪‬ﻮ‪‬ﺍﻩ‪ ‬ﻭ‪‬ﻛﹶـﺎﻥ‪ ‬ﺃﹶﻣ‪‬ﺮ‪‬ﻩ‪ ‬ﻓﹸﺮ‪‬ﻃﹰﺎ‪) ‬ﺍﻟﻜﻬﻒ‪.(28:‬‬
‫ﺳﻮﺍﺀ ﻛﺎﻥ ﺫﻟﻚ ﺗﻮﺑﺔ ﻣﻦ ﻛﻔﺮ ﺻﺮﻳﺢ‪ ،‬ﺃﻭ ﻣﻦ ﻣﻌﺼﻴﺔ ﺩﺍﺋﻤﺔ‪ .‬ﻓﻬﻲ ﰲ‬
‫ﲨﻴﻊ ﻫﺬﻩ ﺍﻷﺣﻮﺍﻝ ﺧﺮﻭﺝ ﻣﻦ ﻓﻮﺿﻰ ﺍﻟﺸﺮﻭﺩ ﻭﺩﺧﻮﻝ ﺇﱃ ﻧﻈﺎﻡ ﺍﳌﺪﺍﺭ‪،‬‬
‫ﺣﻴﺚ ﻳﺴﺘﻘﻴﻢ ﺍﻟﻌﺒﺪ ﰲ ﺍﻟﺴﲑ ﺇﱃ ﺭﺑﻪ‪ .‬ﻭﺗﻠﻚ ﻫﻲ ﺍﻟﺘﻮﺑـﺔ ﺍﻟﻨﺼـﻮﺡ‪:‬‬
‫‪‬ﻳ‪‬ﺎ ﺃﹶﻳ‪‬ﻬ‪‬ﺎ ﺍﻟﱠﺬِﻳﻦ‪ ‬ﺁﻣ‪‬ﻨﹸﻮﺍ ﺗﹸﻮﺑ‪‬ﻮﺍ ﺇِﻟﹶﻰ ﺍﻟﻠﱠﻪِ ﺗﹶﻮ‪‬ﺑ‪‬ﺔﹰ ﻧﹶﺼﹸﻮﺣـًﺎ!‪‬‬
‫)ﺍﻟﺘﺤﺮﻳـﻢ‪.(8 :‬‬
‫ﺃﻭ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻨﱯ ‪) :‬ﹸﻗ ﹾﻞ ﺁﻣﻨﺖ ﺑﺎﷲ ﰒ ﺍﺳﺘﻘﻢ!()‪.(2‬‬
‫ﻭﺍﻟﺜﺎﻧﻴﺔ ﺗﻮﺑﺔ ﺍﻟﻌﺒﺪ ﺍﳌﺴﺘﻘﻴﻢ ﺍﻟﺴﺎﻟﻚ ﺇﱃ ﺍﷲ‪ ،‬ﺇﺫ ﻳﺼﻴﺒﻪ ﺍﻟﺸﻴﻄﺎﻥ ﰲ‬
‫ﻃﺮﻳﻘﻪ ﺑﺒﻌﺾ ﺍﻟﺮﺷﻘﺎﺕ ﻭﺍﻟﻨﺨﺴﺎﺕ ؛ ﻓﻴﺼﻴﺒﻪ ﺍﻟﻘﺒﺾ ﺑﻌﺪ ﺍﻟﺒﺴﻂ؛ ﻭﻳﻨﺘﺒﻪ‬
‫ﺇﱃ ﻣﺎ ﺑﻪ ﻣﻦ ﺃﺫﻯ؛ ﻓﻴﺠﺄﺭ ﻓﺎﺭﺍ ﺇﱃ ﺍﷲ‪ .‬ﻭﻫﻲ ﺍﳌﺸﺎﺭ ﺇﻟﻴﻬﺎ ﰲ ﻗﻮﻝ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﻳﺼﻒ ﻋﺒﺎﺩﻩ ﺍﻟﺴﺎﻟﻜﲔ‪:‬‬

‫‪ -1‬ﺍﻟﺘﻌﺮﻑ ﳌﺬﻫﺐ ﺃﻫﻞ ﺍﻟﺘﺼﻮﻑ‪.19-108 :‬‬

‫‪ -2‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ ‪ 413/3‬ﻭﻣﺴﻠﻢ ‪ 38‬ﻭﺍﺑﻦ ﺣﺒﺎﻥ ‪ 221/3‬ﻭﺍﻟﺒﻴﻬﻘﻲ ‪.458/6‬‬
 ‫‪27‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬
‫‪‬ﺍﻟﺘﱠﺎﺋِﺒ‪‬ﻮﻥ‪ ‬ﺍﻟﹾﻌ‪‬ﺎﺑِﺪ‪‬ﻭﻥ‪ ‬ﺍﻟﹾﺤ‪‬ﺎﻣِﺪ‪‬ﻭﻥ‪ ‬ﺍﻟﺴ‪‬ﺎﺋِﺤ‪‬ﻮﻥ‪ ‬ﺍﻟﺮ‪‬ﺍﻛِﻌ‪‬ﻮ ‪‬ﻥ‬
‫ﺍﻟﺴ‪‬ﺎﺟِﺪ‪‬ﻭﻥ‪ ‬ﺍﻵﻣِﺮ‪‬ﻭﻥ‪ ‬ﺑِﺎﻟﹾﻤ‪‬ﻌ‪‬ﺮ‪‬ﻭﻑِ ﻭ‪‬ﺍﻟﻨﱠﺎﻫ‪‬ﻮﻥ‪ ‬ﻋ‪‬ﻦِ ﺍﻟﹾﻤ‪‬ﻨﻜﹶﺮِ‬
‫ﻭ‪‬ﺍﻟﹾﺤ‪‬ﺎﻓِﻈﹸﻮﻥ‪ ‬ﻟِﺤ‪‬ﺪ‪‬ﻭﺩِ ﺍﻟﻠﱠﻪِ ﻭ‪‬ﺑ‪‬ﺸﱢﺮِ ﺍﻟﹾﻤ‪‬ﺆ‪‬ﻣِﻨِﻴﻦ‪)‬ﺍﻟﺘﻮﺑﺔ‪.(112 :‬‬
‫ﺇﻬﻧﺎ ﺻﻮﺭﺓ ﺫﺍﺕ ﺇﺷﻌﺎﻉ ‪‬ﻲ‪ ،‬ﺗﺮﻯ ﻓﻴﻬﺎ ﻗﺎﻓﻠﺔ ﺍﶈﺒﲔ ﺗﻘﻄﻊ ﺍﳌﺴﺎﻓﺎﺕ ﺇﱃ‬
‫ﺍﷲ ﺗﻮﺑﺔﹰ‪ ،‬ﻭﻋﺒﺎﺩﺓ‪ ،‬ﻭﲪﺪﺍ‪ ،‬ﻭﺳﻴﺎﺣﺔ‪ ،‬ﻭﺭﻛﻮﻋﺎ‪ ،‬ﻭﺳﺠﻮﺩﺍ‪ ..‬ﺁﻳﺔ ﺗﻌﱪ‬
‫ﺑﺘﺼﻮﻳﺮﻫﺎ ﺍﳉﻤﻴﻞ ﻫﺬﺍ ﻋﻦ ﺣﺮﻛﺔ ﺍﻟﺴﲑ! ﺃﻻ ﺗﺮﻯ ﺃﻥ ﺍﻟﺮﻛﻮﻉ ﻭﺍﻟﺴﺠﻮﺩ‬
‫ﺇﳕﺎ ﳘﺎ ﻓﻌﻞ ﻭﺍﺣﺪ ﻫﻮ‪ :‬ﺍﻟﺼﻼﺓ ؟ ﻟﻜﻦ ﺍﷲ ﺗﻌﺎﱃ ﺫﻛﺮ ﻛﻼ ﻣﻨﻬﻤﺎ ﻋﻠﻰ‬
‫ﺣﺪﺓ؛ ﻟﺘﺮﻯ ﺍﻟﻌﺒﺪ ﰲ ﺣﺮﻛﺔ ﺩﺍﺋﻤﺔ ﺑﲔ ﺭﻛﻮﻉ ﻭﺳﺠﻮﺩ! ﻓﻴﻮﺣﻲ ﻟﻚ‬
‫ﺫﻟﻚ ﺑﺎﻻﺳﺘﻤﺮﺍﺭ ﻭﺍﻟﺘﺠﺪﺩ ﰲ ﺍﻷﻓﻌﺎﻝ ﺍﳌﺴﺘﻔﺎﺩﺓ ﳑﺎ ﺳﺒﻖ ﻣﻦ ﻋﺒـﺎﺭﺍﺕ‪:‬‬
‫)ﺍﻟﺘﺎﺋﺒﻮﻥ ﺍﻟﻌﺎﺑﺪﻭﻥ ﺍﳊﺎﻣﺪﻭﻥ ﺍﻟﺴﺎﺋﺤﻮﻥ( ﺭﻏﻢ ﺃﻥ ﺍﻟﺘﻌﺒﲑ ﺑﺎﺳﻢ ﺍﻟﻔﺎﻋﻞ‬
‫)ﺍﻟﻔﺎﻋﻠﻮﻥ( ﺩﺍﻝ ﺑﺬﺍﺗﻪ ﻋﻠﻰ ﺫﻟﻚ؛ ﻭﻟﻜﻦ ﺗﺘﺄﻛﺪ ﺍﻟﺼﻮﺭﺓ ﺍﳌﺘﺤﺮﻛﺔ ﺍﻟﺴﺎﺋﺮﺓ‬
‫ﺑﺎﺳﺘﻤﺮﺍﺭ ﺇﱃ ﺩﺭﺟﺔ ﺍﻟﺘﺸﺨﺺ ﺍﳊﻲ ! ﲤﺎﻣﺎ ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪:‬‬
‫‪‬ﺗﹶﺮ‪‬ﺍﻫ‪‬ﻢ‪ ‬ﺭ‪‬ﻛﱠﻌًﺎ ﺳ‪‬ﺠ‪‬ﺪًﺍ ﻳ‪‬ﺒ‪‬ﺘﹶﻐﹸﻮﻥ‪ ‬ﻓﹶﻀﹾﻼﹰ ﻣِﻦ‪ ‬ﺍﻟﻠﱠﻪِ ﻭ‪‬ﺭِﺿﹾﻮ‪‬ﺍﻧﹰﺎ‬
‫ﺳِﻴﻤ‪‬ﺎﻫ‪‬ﻢ‪ ‬ﻓِﻲ ﻭ‪‬ﺟ‪‬ﻮﻫِﻬِﻢ‪ ‬ﻣِﻦ‪ ‬ﺃﹶﺛﹶﺮِ ﺍﻟﺴ‪‬ﺠ‪‬ﻮﺩِ‪)‬ﺍﻟﻔﺘﺢ‪(29:‬‬
‫ﺠ ‪‬ﺪﺍ‪ ‬ﺃﻱ ﻻ ﻳﻔﺘﺮﻭﻥ‪ ،‬ﳛﺪﻭﻫﻢ ﺍﻟﺸﻮﻕ‪ ،‬ﰲ ﺣﺮﻛﺔ ﺳﺎﺋﺮﺓ‬ ‫‪‬ﺗ ‪‬ﺮﺍ ‪‬ﻫ ‪‬ﻢ ‪‬ﺭ ﱠﻛ ‪‬ﻌﺎ ‪‬ﺳ ‪‬‬
‫ﺃﺑﺪﺍ ﺇﱃ ﺍﷲ ؛ ﺇﱃ ﺃﻥ ﻳﻠﻘﻮﻩ ﻋﻠﻰ ﺍﶈﺒﺔ ﻭﺍﻟﺮﺿﻰ!‬
‫ﻓﻬﻢ ﻫﻨﺎ ﺇﺫﻥ ﺍﳌﺆﻣﻨﻮﻥ )ﺍﻟﺘﺎﺋﺒﻮﻥ( ﺑﺎﺳﺘﻤﺮﺍﺭ‪ ..‬ﺍ‪‬ﺪﺩﻭﻥ ﻟﺘﻮﺑﺘﻬﻢ ﺑﻼ‬
‫)‪(1‬‬
‫ﺍﻧﻘﻄﺎﻉ‪ .‬ﻗﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪) :‬ﻭﺃﺗﺒﻊ ﺍﻟﺴﻴﺌﺔ ﺍﳊﺴﻨﺔ ﲤﺤﻬﺎ‪(!..‬‬
‫ﻭﺍﺑﻦ ﺁﺩﻡ ﻻ ﺑﺪ ﺃﻥ ﻳﺬﻧﺐ؛ ﻓﻤﻦ ﻫﻨﺎ ﻛﺎﻥ ﻫﻮ ﺍﺑﻦ ﺁﺩﻡ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫‪‬ﻭ‪‬ﻋ‪‬ﺼﹶﻰ ﺁﺩ‪‬ﻡ‪ ‬ﺭ‪‬ﺑ‪‬ﻪ‪ ‬ﻓﹶﻐﹶﻮ‪‬ﻯ‪ .‬ﺛﹸﻢ‪ ‬ﺍﺟ‪‬ﺘﹶﺒ‪‬ﺎﻩ‪ ‬ﺭ‪‬ﺑ‪‬ﻪ‪ ‬ﻓﹶﺘﹶﺎﺏ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪِ‬
‫ﻭ‪‬ﻫ‪‬ﺪ‪‬ﻯ‪)‬ﻃﻪ‪(122-121:‬‬
‫ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪:‬‬

‫‪ -1‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ ‪ 153/5‬ﻭﺍﻟﺪﺍﺭﻣﻲ ‪ 415/2‬ﻭﺍﻟﺘﺮﻣﺬﻱ ‪.1987‬‬

 ‫‪28‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬
‫‪‬ﻓﹶﺘﹶﻠﹶﻘﱠﻰ ﺁﺩ‪‬ﻡ‪ ‬ﻣِﻦ‪ ‬ﺭ‪‬ﺑ‪‬ﻪِ ﻛﹶﻠِﻤ‪‬ﺎﺕ ﻓﹶﺘﹶﺎﺏ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪِ ﺇِﻧﱠﻪ‪ ‬ﻫ‪‬ﻮ‪‬‬
‫ﺍﻟﺘﱠﻮ‪‬ﺍﺏ‪ ‬ﺍﻟﺮ‪‬ﺣِﻴﻢ‪) ‬ﺍﻟﺒﻘﺮﺓ‪(37:‬‬
‫ﰒ ﺗﻠﻚ ﻫﻲ ﺇﺭﺍﺩﺓ ﺍﷲ ﺍﳉﻤﻴﻠﺔ ﰲ ﺧﻠﻘﻪ‪ ،‬ﻭﻛﺮﻣﻪ ﺍﻟﻔﻴﺎﺽ ﻣﻦ ﺃﻧﻮﺍﺭ ﺃﲰﺎﺋﻪ‬
‫ﺍﳊﺴﲎ‪ .‬ﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ‪) :‬ﻭﻟﻮ ﱂ ﺗﺬﻧﺒﻮﺍ ﳉﺎﺀ ﺍﷲ ﺑﻘﻮﻡ ﻳﺬﻧﺒﻮﻥ‬
‫ﻛﻲ ﻳﻐﻔﺮ ﳍﻢ!()‪.(1‬‬
‫ﻭﺍﻟﺘﻮﺑﺔ ﲜﻤﻴﻊ ﻣﻌﺎﻧﻴﻬﺎ ﻣﻦ ﺃ‪‬ﻰ ﻣﻨﺎﺯﻝ ﺍﻟﻌﺒﺎﺩﺓ ﰲ ﺍﻹﺳﻼﻡ‪ ..‬ﺇﻬﻧﺎ ﺧﻀﺮﺓ‬
‫ﺍﻷﻣﻞ ﺍﳌﻤﺘﺪﺓ ﰲ ﺃﻓﻖ ﺍﻟﺴﲑ ﺇﱃ ﺍﷲ‪ ،‬ﺍﳌﺘﺼﻠﺔ ﲟﻨﺎﺯﻝ ﺍﻟﺮﺟﺎﺀ‪ ،‬ﻭﺍﶈﺒﺔ‪،‬‬
‫ﻭﺍﻟﺸﻮﻕ‪ ،‬ﻭﺍﻷﻧﺲ ﺑﺎﷲ‪ ..‬ﻇﻼﻝ ﻣﻦ ﺍﻟﻨﻮﺭ ﺍﻟﺒﻬﻲ ﺗﻈﻠﻞ ﺍﻟﻌﺒﺪ ﺃﺑﺪﺍ ﻭﻫﻮ‬
‫ﻳﺘﻨﻘﻞ ﻣﻦ ﻣﱰﻝ ﺇﱃ ﻣﱰﻝ‪ ،‬ﻭﻳﺴﺒﺢ ﻣﻦ ﻓﻠﻚ ﺇﱃ ﻓﻠﻚ؛ ﻭﻫﻮ ﳝﻀﻲ ﺻﻌﺪﺍ‬
‫ﰲ ﺍﲡﺎﻩ ﺍﻟﺴﻤﺎﺀ‪ ،‬ﻋﱪ ﻣﺪﺍﺭﺝ ﺍﶈﺒﲔ!‬
‫ﻣﻘﺎﻡ ﺍﻟﺘﻮﺑﺔ ﺇﺫﻥ ﻳﺘﻴﺢ ﻟﻚ ﺃﻥ ﺗﻌﺮﻑ ﺍﷲ! ﻭﻣﻌﺮﻓﺔ ﺍﷲ ﻗﺮﰉ‪ ،‬ﻭﺍﻗﺘﺮﺍﺏ‪..‬‬
‫ﻭﻣﻦ ﺍﻗﺘﺮﺏ ﻣﻦ ﺍﳉﻤﺎﻝ ﺃﺣﺒﻪ! ﻭﺍﳊﺐ ﻏﺎﻳﺘﻪ ﺍﻟﻮﺻﺎﻝ‪ ،‬ﻭﻣﻦ ﻭﺻﻠﻪ ﺍﳊﺒﻴﺐ‬
‫ﻛﺎﻥ ﺣﺎﻟﻪ ﺃﻧﺴﺎ ﻭﺳﺮﻭﺭﺍ! ﻓﺄﱏ ﻟﻪ ﺇﺫﻥ ﺃﻥ ﻳﻘﻨﻂ ﺃﻭ ﻳﻴﺄﺱ؟ ﻫﻨﺎ ﰲ ﻇﻼﻝ‬
‫ﺍﷲ ﻻ ﻗﻨﻮﻁ ﻭﻻ ﻳﺄﺱ‪ ..‬ﻭﺇﳕﺎ ﺃﺑﻮﺍﺏ ﺍﻟﺴﻤﺎﺀ ﺗﻨﻬﻤﺮ ﺑﻮﺍﺭﺩﺍﺕ ﻣﻦ ﺍﻟﻨﻮﺭ‪،‬‬
‫ﺫﺍﺕ ﺭﻭﺍﺀ ﻋﻠﻮﻱ‪ ،‬ﳝﻸ ﺍﻟﻮﺟﺪﺍﻥ ﺑﺄﻧﺪﺍﺀ ﺍﶈﺒﺔ‪ ..‬ﻗﺎﻝ ﻋﺰ ﻭﺟﻞ ﻟﻌﺒﺎﺩﻩ‬
‫ﺍﻟﻐﺎﺭﻗﲔ ﰲ ﺃﻭﺣﺎﻝ ﺍﻟﺬﻧﻮﺏ‪:‬‬
‫‪‬ﻗﹸﻞﹾ ﻳ‪‬ﺎ ﻋِﺒ‪‬ﺎﺩِﻱ‪ ‬ﺍﻟﱠﺬِﻳﻦ‪ ‬ﺃﹶﺳ‪‬ﺮ‪‬ﻓﹸﻮﺍ ﻋ‪‬ﻠﹶﻰ ﺃﹶﻧﹾﻔﹸﺴِﻬِﻢ‪ ‬ﻻ ﺗﹶﻘﹾﻨﹶﻄﹸﻮﺍ‬
‫ﻣِﻦ‪ ‬ﺭ‪‬ﺣ‪‬ﻤ‪‬ﺔِ ﺍﻟﻠﱠﻪِ ﺇِﻥ‪ ‬ﺍﻟﻠﱠﻪ‪ ‬ﻳ‪‬ﻐﹾﻔِﺮ‪ ‬ﺍﻟﺬﱡﻧﹸﻮﺏ‪ ‬ﺟ‪‬ﻤِﻴﻌًﺎ ﺇِﻧﱠﻪ‪ ‬ﻫ‪‬ﻮ‪ ‬ﺍﻟﹾﻐﹶﻔﹸﻮﺭ‪‬‬
‫ﺍﻟﺮ‪‬ﺣِﻴﻢ‪) ‬ﺍﻟﺰﻣﺮ‪.(53 :‬‬
‫ﺇﻬﻧﺎ ﻟﺘﻌﺠﺰ ﺍﻟﻜﻠﻤﺎﺕ ﻭﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﺒﺸﺮﻳﺔ ﻋﻦ ﻭﺻﻒ ﻣﺎ ﻳﻨﻔﺘﺢ ﻋﻨﻪ ﻫﺬﺍ‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺴﻤﺎﻭﻱ ﺍﻟﻔﺴﻴﺢ‪ ،‬ﻣﻦ ﺧﲑﺍﺕ ﻭﺭﲪﺎﺕ! )ﺇﻥ ﺍﷲ ﻳﻐﻔﺮ ﺍﻟﺬﻧﻮﺏ‬
‫ﲨﻴﻌﺎ!(‪..‬‬

‫‪ -1‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ ‪ 304/2‬ﻭﺍﺑﻦ ﺣﺒﺎﻥ ‪.396/16‬‬

 ‫‪29‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬
‫ﺍﻟﻜﻞ ﺇﺫﻥ ﻣﻘﺒﻮﻝ ﻋﻨﺪ ﺍﷲ‪ ،‬ﻣﺄﺫﻭﻥ ﻟﻪ ﰲ ﺍﻟﺪﺧﻮﻝ ﺇﱃ ﺣﻀﺮﺗﻪ ﺗﻌﺎﱃ‪،‬‬
‫ﻣﻮﻋﻮﺩ ﲟﻮﻋﺪ ﻟﻠﻮﺻﺎﻝ‪ ..‬ﻣﻮﻋﺪ ﻏﲑ ﺑﻌﻴﺪ ﻭﻻ ﻋﺴﲑ‪ ،‬ﻻ ﲢﺠﺒﻪ ﺍﻟﻮﺳﺎﺋﻂ‪،‬‬
‫ﻭﻻ ﺗﺜﻘﻠﻪ ﺍﻟﱪﻭﺗﻮﻛﻮﻻﺕ!‬
‫‪‬ﻭ‪‬ﻣ‪‬ﻦ‪ ‬ﻳ‪‬ﻌ‪‬ﻤ‪‬ﻞﹾ ﺳ‪‬ﻮﺀﺍﹰ ﺃﹶﻭ‪ ‬ﻳ‪‬ﻈﹾﻠِﻢ‪ ‬ﻧﹶﻔﹾﺴ‪‬ﻪ‪ ‬ﺛﹸﻢ‪ ‬ﻳ‪‬ﺴ‪‬ﺘﹶﻐﹾﻔِﺮِ ﺍﻟﻠﱠﻪ‪ ‬ﻳ‪‬ﺠِﺪِ ﺍﻟﻠﱠﻪ‪‬‬
‫ﻏﹶﻔﹸﻮﺭًﺍ ﺭ‪‬ﺣِﻴﻤًﺎ‪) ‬ﺍﻟﻨﺴﺎﺀ‪(110:‬‬
‫ﻭﺇﳕﺎ ﺃﻧﺖ‪ ..‬ﺃﻧﺖ ﺃﻳﻬﺎ ﺍﻟﻌﺒﺪ ﺍﶈﺐ ﻋﻠﻴﻚ ﺃﻥ ﺗﺴﺄﻝ‪ ..‬ﺃﻥ ﺗﺴﺄﻝ ﻓﻘﻂ!‬
‫‪‬ﺃﹶﻟﹶﻢ‪ ‬ﻳ‪‬ﻌ‪‬ﻠﹶﻤ‪‬ﻮﺍ ﺃﹶﻥ‪ ‬ﺍﻟﻠﱠﻪ‪ ‬ﻫ‪‬ﻮ‪ ‬ﻳ‪‬ﻘﹾﺒ‪‬ﻞﹸ ﺍﻟﺘﱠﻮ‪‬ﺑ‪‬ﺔﹶ ﻋ‪‬ﻦ‪ ‬ﻋِﺒ‪‬ﺎﺩِﻩِ ﻭ‪‬ﻳ‪‬ﺄﹾﺧﹸﺬﹸ‬
‫ﺍﻟﺼﱠﺪ‪‬ﻗﹶﺎﺕِ ﻭ‪‬ﺃﹶﻥ‪ ‬ﺍﻟﻠﱠﻪ‪ ‬ﻫ‪‬ﻮ‪ ‬ﺍﻟﺘﱠﻮ‪‬ﺍﺏ‪ ‬ﺍﻟﺮ‪‬ﺣِﻴﻢ‪) ‬ﺍﻟﺘﻮﺑﺔ‪.(104:‬‬
‫ﺴﹶﺄﻝﹶ‪ ،‬ﻓﻜﻴﻒ ﺇﺫﺍ ﺳﺌﻞ؟‬ ‫ﺫﻟﻜﻢ ﺍﷲ ﺍﻟﺬﻱ ﻳﻌﻄﻲ ﻗﺒﻞ ﺃﻥ ‪‬ﻳ ‪‬‬
‫ﻭﻋﻠﻴﻪ‪ ،‬ﻓﺎﻟﺘﺼﻮﻑ ﲟﺎ ﳝﻠﻚ ﻣﻦ ﻃﺎﻗﺔ ﺗﺮﺑﻮﻳﺔ ﻫﺎﺋﻠﺔ‪ ،‬ﰲ ﲣﻠﻴﻖ ﺍﻟﻘﻠﻮﺏ‬
‫ﺑﺎﶈﺒﺔ؛ ﻛﻔﻴﻞ ﺑﺘﺮﻗﻴﺔ ﺍﳋﻄﺎﺏ ﺍﻟﺪﻳﲏ ﻟﺪﻯ ﺍﻟﻮﻋﺎﻅ ﻭﺍﳌﺮﺷﺪﻳﻦ ﻋﻤﻮﻣﺎ ﺇﱃ‬
‫ﻣﺴﺘﻮﻯ ﺍﻟﺪﻻﻟﺔ ﻋﻠﻰ ﺍﷲ! ﻭﻣﻦ ﻛﺎﻥ ﻛﺬﻟﻚ ﻛﺎﻥ ﺃﺛﺮﻩ ﻓﻌﺎﻻ ﻋﻠﻰ ﺍﳊﻘﻴﻘﺔ‬
‫ﰲ ﺗﺮﺷﻴﺪ ﺍﻟﺴﻠﻮﻙ ﺍﻟﺪﻳﲏ ﺍﻟﻌﺎﻡ؛ ﲟﺎ ﻳﺆﻣﻨﻪ ﺭﻭﺣﻴﺎ‪ ،‬ﻭﻳﺪﳎﻪ ﺍﺟﺘﻤﺎﻋﻴﺎ‪ ،‬ﻭﳝﺘﻨﻪ‬
‫ﻭﻃﻨﻴﺎ‪.‬‬
‫ﻭﻟﻜﻲ ﻳﺘﻴﺴﺮ ﻋﻠﻰ ﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ ﺍﺳﺘﺜﻤﺎﺭ ﺍﻟﺘﺮﺍﺙ ﺍﻟﺼﻮﰲ ﰲ‬
‫ﺗﺮﺳﻴﺦ ﺍﻟﻘﻴﻢ ﺍﻟﺴﺎﻣﻴﺔ ﰲ ﻧﻔﻮﺱ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﻌﻠﻴﻪ ﺃﻥ ﻳﺘﺤﺪﺙ ﺍﻧﻄﻼﻗﺎ ﳑﺎ ﻗﺪﻣﻪ‬
‫ﺍﳌﻨﺘﺴﺒﻮﻥ ﺇﱃ ﺍﻟﺘﺼﻮﻑ ﰲ ﺧﺪﻣﺔ ﺍﻟﻨﺎﺱ ﰲ ﺍﳉﻮﺍﻧﺐ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﻟﺘﻌﻠﻴﻤﻴﺔ‬
‫ﻭﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﻭﺍﻟﺴﻴﺎﺳﻴﺔ‪.‬‬
 ‫‪30‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬

‫ﺍﻟﻀﺎﺑﻂ ﺍﳌﻨﻬﺠﻲ ﺍﻟﺮﺍﺑﻊ‬

‫ﺇﻣﺎﺭﺓ ﺍﳌﺆﻣﻨﲔ‬
‫ﺩﻋﺎﻣﺔ ﻟﻸﻣﻦ ﺍﻟﺮﻭﺣﻲ‬

‫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:‬‬
‫‪‬ﻭ‪‬ﺍﺗﱠﻘﹸﻮﺍ ﺍﻟﻠﱠﻪ‪ ‬ﺍﻟﱠﺬِﻱ ﺗﹶﺴ‪‬ﺎﺀﻟﹸﻮﻥ‪ ‬ﺑِﻪِ ﻭ‪ ‬ﺍﻷَﺭ‪‬ﺣ‪‬ﺎﻡ‪ ‬ﺇِﻥ‪ ‬ﺍﻟﻠﱠﻪ‪ ‬ﻛﹶﺎﻥ‪‬‬
‫ﻋ‪‬ﻠﹶﻴ‪‬ﻜﹸﻢ‪ ‬ﺭ‪‬ﻗِﻴﺒًﺎ‪) ‬ﺍﻟﻨﺴﺎﺀ‪(1:‬‬
‫ﻓﻤﺬ ﺗﺰﻭﺝ ﺍﳌﻮﱃ ﺇﺩﺭﻳﺲ ﺍﻷﻛﱪ ﻛﱰﺓ ﺍﻷﻣﺎﺯﻳﻐﻴﺔ‪ ،‬ﰲ ﺳﻴﺎﻕ ﺑﻨﺎﺀ ﺍ‪‬ﺘﻤﻊ‬
‫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 ﺍﳌﻜﻮ‪‬ﻥ 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 ﲡﻠﻴﺎ‪‬ﺎ ﺇﱃ ﺍﻵﻥ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ ﳍﺎ ﻣﻦ ﺁﺛﺎﺭ ﳐﺘﻠﻔﺔ ﻋﻠﻰ ﻛﺜﲑ‬
‫ﻣﻦ ﺍﻟﺒﻼﺩ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻹﺳﻼﻣﻴﺔ‪ -‬ﺑﻘﻲ ﺍﳌﻐﺮﺏ ﲝﻤﺪ ﺍﷲ ﰲ ﺃﻣﻦ ﻭﺃﻣﺎﻥ؛ ِﻟﻤ‪‬ﺎ‬
‫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 ،‬ﺑﻌﻤﺎﺭ‪‬ﺎ 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
‫ﻋﻘﻴﺪ‪‬ﺎ 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 ‪-‬‬
‫ﳋﻄﺎ‪‬ﻤﺎ 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 ﺍ‪‬ﻠﺲ ﺍﻟﻌﻠﻤﻲ ﺍﻷﻋﻠﻰ‪ ،‬ﺍﻟﺬﻱ ﻳﺮﺃﺳﻪ‬
‫ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﰒ ﻣﻊ ﺍ‪‬ﺎﻟﺲ 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

‫ﺍﻟﻨﻈﺮﻳـ ـ ـﺔ ﺍﻻﻧﺪﻣﺎﺟ ـﻴ ـﺔ‬

‫ﻟﻠﺸـ ـ ـﺄﻥ ﺍﻟﺪﻳـﻨ ـ ـﻲ‬

‫ﺍﻟﻨﻈﺮﻳﺔ ﺍﻻﻧﺪﻣﺎﺟﻴﺔ ﻟﻠﺸﺄﻥ ﺍﻟﺪﻳﲏ‬

‫ﺗﻘﺪﱘ‪:‬‬
 ‫‪34‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬
‫ﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥ ﺳﻴﺎﺳﺔ ﺍﻟﺪﻳﻦ ﻭﺍﻟﺪﻧﻴﺎ ﻗﺪ ﺍﺭﺗﺒﻄﺖ ﰲ ﺗﺎﺭﻳﺦ ﺍﻷﻣﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﺑﺮﻋﺎﻳﺔ ﻣﺼﺎﱀ ﺍﻟﻌﺒﺎﺩ ﻭﺍﻟﺒﻼﺩ ﻭﻣﺎ ﻳﺼﻠﺢ ﺷﺄﻬﻧﻢ ﰲ ﺍﳊﺎﻝ ﻭﺍﳌﺂﻝ‪،‬‬
‫ﻭ ﻟﺬﻟﻚ ﺟﺮﻯ ﺑﲔ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻷﻣﺮﺍﺀ ﻭﺃﻫﻞ ﺍﻟﺮﺃﻱ ﰲ ﺃﺯﻣﻨﺔ ﻛﺜﲑﺓ ﻧﻮﻉ‬
‫ﺗﻮﺍﻓﻖ ﻋﻠﻰ ﻣﺎ ﳛﻔﻆ ﺍﻷﻣﻦ ﺍﻟﺮﻭﺣﻲ ﻭﺍﻟﺴﻴﺎﺳﻲ ﻟﻸﻣﺔ‪ ،‬ﻭﻳﺼﻮﻥ ﻭﺣﺪ‪‬ﺎ‬
‫ﻣﻦ ﺍﻟﺘﻤﺰﻕ ﻭﺍﳋﻼﻑ‪ ،‬ﻭﳚﻨﺒﻬﺎ ﺇﺛﺎﺭﺓ ﺍﻟﻔﱳ ﺍﻟﺪﺍﺧﻠﻴﺔ ﻭﺍﳋﺎﺭﺟﻴﺔ‪ ،‬ﺍﻟﱵ ﱂ‬
‫ﳚﻦ ﻣﻨﻬﺎ ﺍﳌﺴﻠﻤﻮﻥ ﺳﻮﻯ ﳏﻦ ﺿﻴﻌﺖ ﺍﻟﻄﺎﻟﺐ ﻭﺃﻓﺴﺪﺕ ﺍﳌﻄﻠﻮﺏ‪.‬‬
‫ﻭﻗﺪﳝﺎ ﻗﺎﻝ ﺍﻷﻓﻮﻩ ﺍﻷﻭﺩﻱ‪:‬‬
‫ﺗﻨﻘﺎﺩ ﺍﻷﻣﻮﺭ ﺑﺄﻫﻞ ﺍﻟﺮﺃﻱ ﻣﺎ ﺻﻠﺤﺖ ﻓﺈﻥ ﻓﺴﺪﺕ ﻓﺒﺎﻷﺷﺮﺍﺭ ﺗﻨﻘﺎﺩ‬
‫ﻻ ﻳﺼﻠﺢ ﺍﻟﻨﺎﺱ ﻓﻮﺿﻰ ﻻ ﺳﺮﺍﺓ ﳍﻢ ﻭﻻ ﺳﺮﺍﺓ ﺇﺫﺍ ﺟﻬﺎﳍﻢ ﺳـﺎﺩﻭﺍ‬
‫ﻓﺠﻤﻊ ﺍﻷﻣﺔ ﻋﻠﻰ ﺗﺼﻮﺭ ﻭﺧﻄﺔ ﺩﻳﻨﻴﺔ ﻟﺼﻴﺎﻧﺔ ﻭﺣﺪ‪‬ﺎ ﻣﻦ ﺍﳋﻼﻑ‬
‫ﻭﺍﻟﺘﻤﺰﻕ ﱂ ﺗﻜﻦ ﺍﻷﻣﺔ ﻓﻴﻪ ﺑﺪﻋﺎ ﰲ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻗﺪ ﺣﺚ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻋﻠﻰ‬
‫ﺍﻟﺘﺂﻟﻒ ﻭﺍﻟﺘﻘﺎﺭﺏ ﻭﺗﺮﻙ ﻣﺎ ﻳﻮﺟﺐ ﺍﻟﺘﺪﺍﺑﺮ ﻭﺍﻟﺘﻨﺎﺯﻉ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫‪‬ﻭ‪‬ﺃﹶﻃِﻴﻌ‪‬ﻮﺍﹾ ﺍﻟﻠﹼﻪ‪ ‬ﻭ‪‬ﺭ‪‬ﺳ‪‬ﻮﻟﹶﻪ‪ ‬ﻭ‪‬ﻻﹶ ﺗﹶﻨﹶﺎﺯﹶﻋ‪‬ﻮﺍﹾ ﻓﹶﺘﹶﻔﹾﺸﹶﻠﹸﻮﺍﹾ ﻭ‪‬ﺗﹶﺬﹾﻫ‪‬ﺐ‪‬‬
‫ﺭِﻳﺤ‪‬ﻜﹸﻢ‪ ‬ﻭ‪‬ﺍﺻﹾﺒِﺮ‪‬ﻭﺍﹾ ﺇِﻥ‪ ‬ﺍﻟﻠﹼﻪ‪ ‬ﻣ‪‬ﻊ‪ ‬ﺍﻟﺼﱠﺎﺑِﺮِﻳﻦ‪) ‬ﺍﻷﻧﻔﺎﻝ‪(46:‬‬
‫ﻭﻫﺬﺍ ﺍﻟﺬﻱ ﺩﻓﻊ ﺃﺑﺎ ﺟﻌﻔﺮ ﺍﳌﻨﺼﻮﺭ ﺇﱃ ﺃﻥ ﻳﻔﻜﺮ ﰲ ﲨﻊ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﻣﻮﻃﺄ‬
‫ﻣﺎﻟﻚ ﺣﻴﺚ ﻗﺎﻝ ﳌﺎﻟﻚ‪» :‬ﺿﻊ ﻟﻠﻨﺎﺱ ﻛﺘﺎﺑﺎ ﺃﲪﻠﻬﻢ ﻋﻠﻴﻪ‪ ،‬ﻓﻜﻠﻤﻪ ﻣﺎﻟﻚ‬
‫ﰲ ﺫﻟﻚ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺿﻌﻪ ﻓﻤﺎ ﺃﺣﺪ ﺍﻟﻴﻮﻡ ﺃﻋﻠﻢ ﻣﻨﻚ‪ .‬ﻓﻮﺿﻊ ﺍﳌﻮﻃﺄ ﻓﻠﻢ ﻳﻔﺮﻍ‬
‫ﻣﻨﻪ ﺣﱴ ﻣﺎﺕ ﺃﺑﻮ ﺟﻌﻔﺮ‪ .‬ﻭﰲ ﺭﻭﺍﻳﺔ ﺃﻥ ﺍﳌﻨﺼﻮﺭ ﻗﺎﻝ ﻟﻪ‪ :‬ﻳـﺎ ﺃﺑﺎ ﻋﺒﺪ‬
‫ﺍﷲ! ﺿﻊ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﻭﺩﻭﻥ ﻛﺘﺎﺑﺎ ﻭﺟﻨﺐ ﻓﻴﻪ ﺷﺪﺍﺋﺪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ‬
‫ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻭﺭﺧﺺ ﻋﺒﺪ ﺍﷲ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻭﺷﻮﺍﺫ ﺍﺑﻦ‬
‫ﻣﺴﻌﻮﺩ ﺭﺿﻰ ﺍﷲ ﻋﻨﻪ ﻭﺍﻗﺼﺪ ﺃﻭﺍﺳﻂ ﺍﻻﻣﻮﺭ ﻭﻣﺎ ﺃﲨﻊ ﻋﻠﻴﻪ ﺍﻟﺼﺤﺎﺑﺔ‬
‫ﻭﺍﻷﺋﻤﺔ‪ .‬ﻓﻘﺎﻝ ﻣﺎﻟﻚ‪ :‬ﺇﻥ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ ﺗﻔﺮﻗﻮﺍ ﰲ ﺍﻟﺒﻼﺩ ﻓﺄﻓﱴ‬
‫ﻛﻞ ﰲ ﻣﺼﺮﻩ ﲟﺎ ﺭﺃﻯ‪ ،‬ﻓﻸﻫﻞ ﺍﳌﺪﻳﻨﺔ ﻗﻮﻝ‪ ،‬ﻭﻷﻫﻞ ﺍﻟﻌﺮﺍﻕ ﻗﻮﻝ ﺗﻌﺪﻭﺍ ﻓﻴﻪ‬
 ‫‪35‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬
‫ﻃﻮﺭﻫﻢ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺃﻣﺎ ﺃﻫﻞ ﺍﻟﻌﺮﺍﻕ ﻓﻠﺴﺖ ﺃﻗﺒﻞ ﻣﻨﻬﻢ ﺻﺮﻓﺎ ﻭﻻ ﻋﺪﻻ‪ ،‬ﻭﺇﳕﺎ‬
‫)‪(1‬‬
‫ﺍﻟﻌﻠﻢ ﻋﻠﻢ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ‪ ،‬ﻓﻀﻊ ﻟﻠﻨﺎﺱ ﺍﻟﻌﻠﻢ«‬
‫ﻭﻟﺌﻦ ﻛﺎﻥ ﻣﺎﻟﻚ ﺃﰉ ﲨﻊ ﺍﻟﻨﺎﺱ ﰲ ﺯﻣﺎﻧﻪ ﻋﻠﻰ ﺫﻟﻚ ﳌﺎ ﺭﺃﻯ ﻣﻦ‬
‫ﺍﺳﺘﻘﺮﺍﺭ ﻣﺬﺍﻫﺐ ﺃﺧﺮﻯ ﰲ ﺑﻌﺾ ﺍﻷﻣﺼﺎﺭ ﺳﺪﺍ ﻟﺬﺭﻳﻌﺔ ﺍﻻﻋﺘﺮﺍﺽ‬
‫ﻭﺍﳋﻼﻑ‪ ،‬ﻓﺈﻥ ﻫﺬﺍ ﺍﳌﻨﺤﻰ ﰲ ﺗﻮﺣﻴﺪ ﺍﳌﺬﻫﺐ ﻭﺗﺄﺻﻴﻞ ﺍﻟﺘﺪﻳﻦ ﻟﺪﻯ ﻋﺎﻣﺔ‬
‫ﺍﻟﻨﺎﺱ ﻭﲢﺼﻴﻨﻪ ﻭﲪﺎﻳﺘﻪ ﺑﺮﺳﻢ ﺍﳌﺬﻫﺐ ﺳﺪﺍ ﻟﺬﺭﻳﻌﺔ ﺍﳋﻼﻑ ﻗﺪ ﻇﻞ‬
‫ﺳﻴﺎﺳﺔ ﻣﺎﺿﻴﺔ ﰲ ﺍﳌﻐﺮﺏ ﻭﺍﻷﻧﺪﻟﺲ‪ ،‬ﻣﻨﺬ ﺩﺧﻮﻝ ﺍﻹﺳﻼﻡ ﻭﺍﺳﺘﻘﺮﺍﺭ‬
‫ﺍﳊﻜﻢ ‪‬ﺬﻩ ﺍﻟﺒﻼﺩ‪ ،‬ﻓﺴﺎﺭ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺫﻟﻚ ﺇﱃ ﻳﻮﻡ ﺍﻟﻨﺎﺱ ﻫﺬﺍ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﻟﻮﺣﺪﺓ ﺍﳌﺬﻫﺒﻴﺔ ﺍﻟﺴﻨﻴﺔ ﺍﻟﱵ ﻇﻠﺖ ﲢﻜﻢ ﺍﳌﻐﺎﺭﺑﺔ ﰲ ﺍﻟﺘﺸﺒﺚ‬
‫ﺑﺎﳌﺬﻫﺐ ﺍﳌﺎﻟﻜﻲ‪ ،‬ﻭﻋﻘﻴﺪﺓ ﺃﰊ ﺍﳊﺴﻦ ﺍﻷﺷﻌﺮﻱ ﻭﺍﻟﺘﺼﻮﻑ ﺍﻟﺴﲏ ﻃﻴﻠﺔ‬
‫ﻫﺬﻩ ﺍﻟﻌﺼﻮﺭ‪ ،‬ﻛﺎﻧﺖ ﻣﻦ ﺃﻫﻢ ﻋﻮﺍﻣﻞ ﺍﻻﺳﺘﻘﺮﺍﺭ ﺍﻟﺴﻴﺎﺳﻲ ﻭﺍﻟﺪﻳﲏ‬
‫ﺑﺎﳌﻐﺮﺏ‪ ،‬ﺣﻴﺚ ﻇﻠﺖ ﺍﻟﺒﻼﺩ ﰲ ﻣﻨﺄﻯ ﻋﻦ ﺍﻟﱰﺍﻋﺎﺕ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﻟﻔﱳ‬
‫ﺍﳌﺬﻫﺒﻴﺔ‪ ،‬ﻭﺗﻜﺴﺮﺕ ﻋﻠﻰ ﺻﺨﺮﺓ ﻭﺣﺪ‪‬ﺎ ﺍﻟﻌﻘﺪﻳﺔ ﻭﺍﳌﺬﻫﺒﻴﺔ ﻛﻞ ﺍﻟﺘﻴﺎﺭﺍﺕ‬
‫ﺍﳍﺪﺍﻣﺔ ﺍﻟﱵ ﺭﺍﻣﺖ ﻓﺘﻨﺔ ﺍﻟﻘﻠﻮﺏ ﻭﺍﻟﻌﻘﻮﻝ‪ ،‬ﻭﻣﻦ ﺫﻟﻚ ﺻﻮﻟﺔ ﻣﺬﻫﺐ‬
‫ﺍﳋﻮﺍﺭﺝ ﺑﺴﺠﻠﻤﺎﺳﺔ ﺃﻳﺎﻡ ﺑﲏ ﻣﺪﺭﺍﺭ ﻭﺑﲏ ﺭﺳﺘﻢ‪ ،‬ﻭﻛﺬﺍ ﳏﺎﻭﻻﺕ‬
‫ﺍﻟﻔﺎﻃﻤﻴﲔ ﺍﻟﻌﺒﻴﺪﻳﲔ ﰲ ﺍﻟﻘﺮﻥ ﺍﻟﺮﺍﺑﻊ‪ ،‬ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻟﺘﻴﺎﺭﺍﺕ ﺍﻟﱵ ﺭﺍﻣﺖ‬
‫ﺗﻔﺘﻴﺖ ﺍﻟﻮﺣﺪﺓ ﺍﳌﺬﻫﺒﻴﺔ ﻟﻠﻤﻐﺮﺏ‪ ،‬ﻛﻠﻬﺎ ﳏﺎﻭﻻﺕ ﺑﺎﺀﺕ ﺑﺎﻟﻔﺸﻞ‪.‬‬
‫ﻭﻣﻦ ﰒ ﻓﺈﻥ ﺍﻟﺘﺄﺻﻴﻞ ﻟﻠﻨﻈﺮﻳﺔ ﺍﻻﻧﺪﻣﺎﺟﻴﺔ ﰲ ﺍﻟﺸﺄﻥ ﺍﻟﺪﻳﲏ ﺃﺻﺒﺢ‬
‫ﺿﺮﻭﺭﺓ ﻣﻠﺤﺔ ﰲ ﺇﺻﻼﺡ ﺍﻟﺸﺄﻥ ﺍﻟﺪﻳﲏ‪ ،‬ﻷﻬﻧﺎ ﲡﺮﻱ ﰲ ﻧﻔﺲ ﺍﳌﻀﻤﺎﺭ‪،‬‬
‫ﻫﺪﻓﻬﺎ ﺗﻘﻮﻳﺔ ﻋﺮﻯ ﺍﻟﻮﺣﺪﺓ ﺍﳌﺬﻫﺒﻴﺔ ﻭﲡﺪﻳﺪﻫﺎ؛ ﺻﻴﺎﻧﺔ ﻟﺪﻳﻦ ﺍﻷﻣﺔ ﻣﻦ ﺃﻥ‬
‫ﻳﺼﺒﺢ ﳎﺎﻻ ﻟﻠﻔﻮﺿﻰ ﻭﺍﻟﱰﺍﻉ ﺍﻟﻠﺬﻳﻦ ﻳﺆﺩﻳﺎﻥ ﺇﱃ ﺍﻟﻔﺸﻞ ﻭﺍﻻﳓﻄﺎﻁ‪ .‬ﻭﻗﺪ‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬

‫‪ -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 ‬ﺍﻋ‪‬ﺘﹶﺼِﻤ‪‬ﻮﺍ ﺑِﺤ‪‬ﺒ‪‬ﻞِ ﺍﷲِ ﺟ‪‬ﻤِﻴﻌًﺎ ﻭ‪ ‬ﻻﹶ ﺗﹶﻔﹶﺮ‪‬ﻗﹸﻮﺍ‪ ،‬ﻭ‪ ‬ﺍﺫﹾﻛﹸﺮ‪‬ﻭﺍ‬
‫ﻧِﻌ‪‬ﻤ‪‬ﺔﹶ ﺍﷲِ ﻋ‪‬ﻠﹶﻴ‪‬ﻜﹸﻢ‪ ‬ﺇِﺫﹾ ﻛﹸﻨﹾﺘﹸﻢ‪ ‬ﺃﹶﻋ‪‬ﺪ‪‬ﺍﺀً ﻓﹶﺄﹶﻟﱠﻒ‪ ‬ﺑ‪‬ﻴ‪‬ﻦ‪ ‬ﻗﹸﻠﹸﻮﺑِﻜﹸﻢ‪‬‬
‫ﻓﹶﺄﹶﺻﹾﺒ‪‬ﺤ‪‬ﺘﹸﻢ‪ ‬ﺑِﻨِﻌ‪‬ﻤ‪‬ﺘِﻪِ ﺇِﺧﹾﻮ‪‬ﺍﻧﹰﺎ‪) ‬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

‫ﺍﻷﻭﻝ‪ :‬ﺍﻹﻣﺎﻡ ﻳﻨﻮﺏ ﻋﻦ ﺍﻷﻣﺔ ﻭﳛﺘﺮﻡ ﺍﺧﺘﻴﺎﺭﺍﻬﺗﺎ‬

‫ﺇﻥ ﺍﻷﺋﻤﺔ ﺣﺮﺍﺱ ﺛﻐﻮﺭ ﻫﺬﺍ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﲪﺎﺓ ﺑﻴﻀﺔ ﺍﻷﻣﺔ ﺃﻥ ﺗﺪﳘﻬﺎ ﻣﻦ‬
‫ﺍﻟﻌﻠﻞ ﻭﺍﻵﻓﺎﺕ‪ ،‬ﺃﻭ ﺃﻥ ﺗﻔﺖ ﰲ ﻋﻀﺪ ﻭﺣﺪ‪‬ﺎ ﺍﻟﻔﱳ ﻭﺍﳋﻼﻓﺎﺕ‪،‬‬
‫ﻭﺍﻟﻮﺍﺟﺐ ﺃﻻ ﺗﺆﺗﻰ ﺍﻷﻣﺔ ﻣﻦ ﻗﺒﻠﻬﻢ‪ ،‬ﻓﺈﻬﻧﻢ ﻣﻠﺢ ﺍﻟﺒﻠﺪ ﻭﺍﻟﺼﻔﻮﺓ ﺍﳌﻘﺘﺪﻯ ‪‬ﺎ‬
‫ﰲ ﺍ‪‬ﺘﻤﻊ‪.‬‬
‫ﻓﻌﻦ ﺃﰊ ﺍﻟﺪﺭﺩﺍﺀ ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ﻳﻘﻮﻝ‪ ..» :‬ﻭﺇﻥ ﺍﻟﻌﺎﱂ‬
‫ﻳﺴﺘﻐﻔﺮ ﻟﻪ ﻣﻦ ﰲ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﻣﻦ ﰲ ﺍﻷﺭﺽ ﻭﺍﳊﻴﺘﺎﻥ ﰲ ﺍﳌﺎﺀ ﻭﻓﻀﻞ‬
‫ﺍﻟﻌﺎﱂ ﻋﻠﻰ ﺍﻟﻌﺎﺑﺪ ﻛﻔﻀﻞ ﺍﻟﻘﻤﺮ ﻟﻴﻠﺔ ﺍﻟﺒﺪﺭ ﻋﻠﻰ ﺳﺎﺋﺮ ﺍﻟﻜﻮﺍﻛﺐ‪ .‬ﺇﻥ‬
‫ﺍﻟﻌﻠﻤﺎﺀ ﻭﺭﺛﺔ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﺇﻥ ﺍﻷﻧﺒﻴﺎﺀ ﱂ ﻳﻮﺭﺛﻮﺍ ﺩﻳﻨﺎﺭﺍ ﻭﻻ ﺩﺭﳘﺎ ﻭﺃﻭﺭﺛﻮﺍ‬
‫)‪(1‬‬
‫ﺍﻟﻌﻠﻢ‪ ،‬ﻓﻤﻦ ﺃﺧﺬﻩ ﺃﺧﺬ ﲝﻆ ﻭﺍﻓﺮ «‬
‫ﻭﻟﺬﻟﻚ ﻓﺎﻹﻣﺎﻡ ﺃﻭﱃ ﻣﻦ ﳛﻔﻆ ﻣﻘﺎﻡ ﺍﻟﻘﻴﺎﺩﺓ ﺍﻟﺪﻳﻨﻴﺔ ﰲ ﺍﻟﻨﺎﺱ؛ ﻷﻧﻪ‬
‫ﻧﺎﺋﺐ ﻋﻦ ﺍﻹﻣﺎﻡ ﺍﻷﻋﻈﻢ ﻭﻣﺴﺘﺄﻣﻦ ﻋﻠﻰ ﺩﻳﻦ ﺍﻷﻣﺔ‪ ،‬ﻭﻟﻜﻲ ﻳﻀﻤﻦ‬
‫ﺍﺟﺘﻤﺎﻉ ﻛﻠﻤﺔ ﺍﻟﻨﺎﺱ ﻭﻭﺣﺪ‪‬ﻢ‪ ،‬ﻓﺈﻧﻪ ﻣﻦ ﺍﳊﻜﻤﺔ ﻭﻛﻤﺎﻝ ﺍﻟﻌﻘﻞ ﺃﻥ ﳛﺘﺮﻡ‬
‫ﺍﺧﺘﻴﺎﺭﺍﺕ ﺍ‪‬ﺘﻤﻊ ﺍﻟﺴﻴﺎﺳﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﻴﺔ ﻭﺍﻟﺪﻳﻨﻴﺔ‪ ،‬ﻭﺃﻻ ﻳﺜﲑ ﻧﻮﺍﺯﻉ ﺍﳋﻼﻑ‬
‫ﻭﻣﺎ ﻳﺴﺒﺐ ﻓﺘﻨﺔ ﺃﻭ ﺍﻧﺸﻘﺎﻗﺎ ﺑﲔ ﺍﳌﺴﻠﻤﲔ‪.‬‬
‫ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥ ﻟﻜﻞ ﺃﻣﺔ ﺍﺧﺘﻴﺎﺭﺍﺕ ﻣﺬﻫﺒﻴﺔ ﻭﺳﻴﺎﺳﻴﺔ ﺁﺛﺮﺕ ﺃﻥ ﺗﻜﻮﻥ‬
‫ﺃﺳﺎﺱ ﻭﺣﺪ‪‬ﺎ ﻭﻣﺪﺍﺭ ﺍﺟﺘﻤﺎﻉ ﻛﻠﻤﺘﻬﺎ ﰲ ﺍﻟﺸﺄﻥ ﺍﻟﺪﻳﲏ ﻭﺍﻟﺴﻴﺎﺳﻲ‪،‬‬
‫ﻓﺎﺣﺘﺮﺍﻣﻬﺎ ﻭﺣﻔﻈﻬﺎ ﻭﺍﻟﺪﻓﺎﻉ ﻋﻨﻬﺎ ﳑﺎ ﺩﻋﺖ ﺇﻟﻴﻪ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭﺩﻟﺖ ﻋﻠﻴﻪ‬
‫ﺍﻷﺻﻮﻝ ﻭﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻜﻠﻴﺔ ﰲ ﺍﻟﺪﻳﻦ‪ ،‬ﻷﻧﻪ ﻻ ﺗﺘﻢ ﻭﺣﺪﺓ ﺍﻷﻣﺔ ﺇﻻ ﺑﺬﻟﻚ‪،‬‬
‫ﻭﻣﺎ ﻻ ﻳﺘﻢ ﺍﻟﻮﺍﺟﺐ ﺇﻻ ﺑﻪ ﻓﻬﻮ ﻭﺍﺟﺐ ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥ ﺍﻟﱰﺍﻉ ﰲ ﻫﺬﻩ‬
‫ﺍﻷﻣﻮﺭ ﻳﻔﻀﻲ ﺇﱃ ﺍﺧﺘﻼﻝ ﻧﻈﺎﻡ ﺍﻷﻣﻦ ﺍﻟﺮﻭﺣﻲ ﻭﺍﻟﺴﻴﺎﺳﻲ ﻭﻳﻔﻀﻲ ﺇﱃ ﻣﺎ‬
‫ﻻ ﻳﺮﺿﺎﻩ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻣﻦ ﺍﳋﻼﻑ ﻭﺍﻟﺸﻘﺎﻕ ﻭﺍﻧﻔﻼﺕ ﺍﻷﻣﻮﺭ ﻭﺣﺪﻭﺙ‬
‫ﺍﻟﻔﱳ ﺍﻟﱵ ﺫﻡ ﺍﻟﺸﺮﻉ ﻣﻦ ﺃﻳﻘﻈﻬﺎ‪.‬‬
‫ﻭ ﻗﺪ ﻭﻗﻌﺖ ﰲ ﺗﺎﺭﻳﺦ ﺍﻷﻣﺔ ﺧﻼﻓﺎﺕ ﻭﻧﺰﺍﻋﺎﺕ ﺑﺴﺒﺐ ﺍﻟﺘﻔﺮﻳﻂ ﰲ‬
‫ﺍﻟﺜﻮﺍﺑﺖ‪ ،‬ﻭ ﺍﻟﺘﻨﺎﺯﻉ ﰲ ﺍﻷﺻﻮﻝ ﺍﻟﱵ ﻛﺎﻧﺖ ﺳﺒﺐ ﻭﺣﺪ‪‬ﺎ‪ ،‬ﻭﻛﻠﻤﺎ ﻭﻗﻊ‬
‫‪ -1‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ ‪ 196/5‬ﻭﺍﻟﺪﺍﺭﻣﻲ ‪ 198/1‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ ‪ 3641‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ ‪ 223‬ﻭﺍﺑﻦ ﺣﺒﺎﻥ ‪.88‬‬
 ‫‪38‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬
‫ﺍﻟﺘﻔﺮﻳﻂ ﰲ ﺍﻷﺻﻮﻝ ﺃﻭ ﺍﻟﺘﻬﺎﻭﻥ ﰲ ﺍﻟﺜﻮﺍﺑﺖ‪ ،‬ﺗﻌﺮﺿﺖ ﺍﻷﻣﺔ ﳌﺨﺎﻃﺮ ﺍﻟﻔﱳ‬
‫ﻭﺍﻻﺿﻄﺮﺍﺏ‪ ،‬ﻭ ﻣﻔﺎﺳﺪ ﺍﻟﺘﻔﺮﻕ ﻭ ﺍﻻﺧﺘﻼﻑ‪ ،‬ﻭ ﻭﺟﺪ ﺃﻋﺪﺍﺅﻫﺎ ﻓﺮﺻﺔ‬
‫ﻟﻠﻨﻴﻞ ﻣﻦ ﻭﺣﺪ‪‬ﺎ ﻭ ﺍﻟﺘﺸﻐﻴﺐ ﻋﻠﻴﻬﺎ‪ ،‬ﻛﻤﺎ ﺣﺪﺙ ﺫﻟﻚ ﰲ ﺑﻌﺾ ﻣﺮﺍﺣﻞ‬
‫ﺍﻟﺘﺎﺭﻳﺦ ﻋﻠﻰ ﻳﺪ ﺍﳋﻮﺍﺭﺝ ﻭ ﺍﻟﺮﻭﺍﻓﺾ‪.‬‬
‫ﻭﺍﺧﺘﻴﺎﺭ ﺍﳌﻐﺎﺭﺑﺔ ﳌﺬﻫﺐ ﻣﺎﻟﻚ ﰲ ﺍﻟﻔﻘﻪ‪ ،‬ﻭﻋﻘﻴﺪﺓ ﺃﰊ ﺍﳊﺴﻦ ﺍﻷﺷﻌﺮﻱ‬
‫ﰲ ﺍﻻﻋﺘﻘﺎﺩ‪ ،‬ﻭﻃﺮﻳﻘﺔ ﺍﳉﻨﻴﺪ ﰲ ﺍﻟﺴﻠﻮﻙ‪ ،‬ﰲ ﻣﻴﺪﺍﻥ ﺣﻔﻆ ﺍﻟﺸﺄﻥ ﺍﻟﺪﻳﲏ‪،‬‬
‫ﻭﻧﻈﺎﻡ ﺍﳌﻠﻜﻴﺔ ﺍﻟﺪﺳﺘﻮﺭﻳﺔ‪ ،‬ﻭﻣﻨﺤﻰ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ ﻭﺍﺣﺘﺮﺍﻡ ﺣﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﰲ‬
‫ﻣﻴﺪﺍﻥ ﺗﺴﻴﲑ ﺍﻟﺸﺄﻥ ﺍﻟﻌﺎﻡ‪ ،‬ﻫﻲ ﺃﻣﻮﺭ ﻣﻦ ﺷﺄﻬﻧﺎ ﺃﻥ ﲢﺎﻓﻆ ﻋﻠﻰ ﺍﺳﺘﻤﺮﺍﺭ‬
‫ﺍﻟﻮﺣﺪﺓ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﻟﺴﻴﺎﺳﻴﺔ ﻟﻠﻤﻐﺎﺭﺑﺔ‪ .‬ﻭﳑﺎ ﻫﻮ ﻣﻌﻠﻮﻡ ﺃﻬﻧﺎ ﺃﺳﺲ ﻟﺴﻴﺎﺳﺔ‬
‫ﺍﻟﺪﻳﻦ ﻭﺍﻟﺪﻧﻴﺎ ﲟﺎ ﳛﻘﻖ ﺍﳌﺼﻠﺤﺔ ﻟﻸﻣﺔ ﰲ ﺍﳊﺎﻝ ﻭﺍﳌﺂﻝ‪ ،‬ﻓﺤﻔﻈﻬﺎ‬
‫ﻭﺍﺣﺘﺮﺍﻣﻬﺎ ﺑﺎﻋﺘﺒﺎﺭﻫﺎ ﻣﺴﻠﻤﺎﺕ ﻋﻨﺪ ﻛﻞ ﺍﳌﻐﺎﺭﺑﺔ ﳑﺎ ﳛﻘﻖ ﺍﳌﺼﻠﺤﺔ ﺍﻟﺪﻳﻨﻴﺔ‬
‫ﻭﺍﻟﺴﻴﺎﺳﻴﺔ ﻭﳛﻔﻆ ﻧﻈﺎﻡ ﺍﻷﻣﻦ ﺍﻟﺮﻭﺣﻲ ﻭﺍﻟﺴﻴﺎﺳﻲ ﰲ ﺍ‪‬ﺘﻤﻊ‪.‬‬
‫ﺍﻟﺜﺎﱐ‪ :‬ﺣﺴﻦ ﺍﻷﺳﻮﺓ‬
‫ﺇﳕﺎ ﺍﻷﻣﺔ ﺗﺒﻊ ﻷﺋﻤﺘﻬﺎ‪ ،‬ﺇﺫ ﻫﻢ ﻧﻮﺍﺏ ﻋﻨﻬﺎ ﰲ ﺻﻴﺎﻧﺔ ﺍﻟﺪﻳﻦ ﻭﺣﻔﻆ‬
‫ﺍﻟﺜﻮﺍﺑﺖ‪ ،‬ﻭﺇﻗﺎﻣﺔ ﺍﻟﺸﻌﺎﺋﺮ‪ ،‬ﻓﺈﳕﺎ ﺟﻌﻞ ﺍﻹﻣﺎﻡ ﻟﻴﺆﰎ ﺑﻪ‪ .‬ﻓﻠﺬﻟﻚ ﻟﺰﻡ ﻓﻴﻪ‬
‫ﺣﺴﻦ ﺍﻷﺳﻮﺓ ﻭﺃﻥ ﻳﻜﻮﻥ ﻗﺪﻭﺓ ﰲ ﺍ‪‬ﺘﻤﻊ؛ ﻷﻥ ﰲ ﺻﻼﺣﻪ ﺻﻼﺡ‬
‫ﺍ‪‬ﺘﻤﻊ‪ ،‬ﻭﺑﺰﻟﻠـﻪ ﻳﺰﻝ ‪‬ﻋﺎﹶﻟ ‪‬ﻢ‪ .‬ﻭﺍﷲ ﺗﻌﺎﱃ ﻗﺪ ﺫﻡ ﺍﻟﺬﻳﻦ ﻳﻘﻮﻟﻮﻥ ﻣﺎ ﻻ‬
‫ﻳﻔﻌﻠﻮﻥ ﻓﻘﺎﻝ ﺳﺒﺤﺎﻧﻪ‪:‬‬
‫‪‬ﻳ‪‬ﺎ ﺃﹶﻳ‪‬ﻬ‪‬ﺎ ﺍﻟﱠﺬِﻳﻦ‪ ‬ﺁَﻣ‪‬ﻨﹸﻮﺍ ﻟِﻢ‪ ‬ﺗﹶﻘﹸﻮﻟﹸﻮﻥ‪ ‬ﻣ‪‬ﺎ ﻟﹶﺎ ﺗﹶﻔﹾﻌ‪‬ﻠﹸﻮﻥ‪،‬ﻛﹶﺒ‪‬ﺮ‪ ‬ﻣ‪‬ﻘﹾﺘﹰﺎ‬
‫ﻋِﻨﺪ‪ ‬ﺍﻟﻠﱠﻪِ ﺃﹶﻥ ﺗﹶﻘﹸﻮﻟﹸﻮﺍ ﻣ‪‬ﺎ ﻟﹶﺎ ﺗﹶﻔﹾﻌ‪‬ﻠﹸﻮﻥ‪) ‬ﺍﻟﺼﻒ‪(3-2 :‬‬
‫ﻭﻗﺪ ﻛﺎﻥ ﻣﻦ ﻭﺻﺎﻳﺎ ﺍﻟﻨﱯ ﻟﻮﻓﻮﺩ ﺍﻟﺼﺤﺎﺑﺔ‪ » :‬ﺇﻧﻜﻢ ﻗﺎﺩﻣﻮﻥ ﻋﻠﻰ‬
‫ﺇﺧﻮﺍﻧﻜﻢ؛ ﻓﺄﺣﺴﻨﻮﺍ ﻟﺒﺎﺳﻜﻢ‪ ،‬ﻭﺃﺻﻠﺤﻮﺍ ﺭﺣﺎﻟﻜﻢ‪ ،‬ﺣﱴ ﺗﻜﻮﻧﻮﺍ ﻛﺄﻧﻜﻢ‬
‫)‪(1‬‬
‫ﺷﺎﻣﺔ ﰲ ﺍﻟﻨﺎﺱ! ﺇﻥ ﺍﷲ ﻻ ﳛﺐ ﺍﻟﻔﺤﺶ ﻭﺍﻟﺘﻔﺤﺶ«‬

‫‪ -1‬ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ﰲ ﺍﳌﺼﻨﻒ ‪ 227/4‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ ‪ 4089‬ﻭﺍﻟﻄـﱪﺍﱐ ‪ 95/6‬ﻭﺍﳊـﺎﻛﻢ ‪ 203/4‬ﺑـﺴﻨﺪ‬

‫ﺻﺤﻴﺢ‪.‬‬
 ‫‪39‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬

‫ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥ ﺍﻟﻌﻠﻢ ﻻ ﺑﺪ ﺃﻥ ﻳﻘﺘﺮﻥ ﺑﺎﻟﻌﻤﻞ‪ ،‬ﻓﺈﻥ ﻭﺟﺪﻩ ﻭﺇﻻ ﺍﺭﲢﻞ‪،‬‬

‫ﺇﺫ ﺍﻟﻨﺎﺱ ﻻ ﻳﺒﺎﻟﻮﻥ ﺑﺸﻘﺸﻘﺔ ﻟﺴﺎﻥ ﺃﻭ ﻓﺼﺎﺣﺔ ﺑﻴﺎﻥ؛ ﺇﺫﺍ ﱂ ﻳﺴﻌﻒ ﺍﻟﻘﻮﻝ‬
‫ﺍﻟﻌﻤﻞ‪ ،‬ﻭﱂ ﻳﺼﺪﻕ ﺍﳋﹸﱪ ﺍﳋﱪ‪ ،‬ﻭﺭﺏ ﻟﺴﺎﻥ ﺍﳊﺎﻝ ﻳﻜﻮﻥ ﺃﺑﻠﻎ ﰲ ﺍﻟﺪﻋﻮﺓ‬
‫ﻣﻦ ﻟﺴﺎﻥ ﺍﳌﻘﺎﻝ‪ ،‬ﻭﺍﻟﻌﻠﻢ ﺍﻟﻌﺎﺭﻱ ﻋﻦ ﺍﻟﻌﻤﻞ ﻻ ﳚﺎﻭﺯ ﺍﻟﺸﻔﺎﻩ ﻭﺍﻵﺫﺍﻥ‪،‬‬
‫ﻛﻤﺎ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺒﻮﺻﲑﻱ ﺭﲪﻪ ﺍﷲ‪:‬‬
‫ﻼ ِﻟﺬِﻱ ُﻋ ﹸﻘـ ِﻢ‬ ‫ﺴﹰ‬ ‫ﺴ ‪‬ﺒﺖُ ﺑﻪ ‪‬ﻧ ‪‬‬
‫ﻼ ‪‬ﻋ ‪‬ﻤـ ٍﻞ ﻟﻘﺪ ‪‬ﻧ ‪‬‬ ‫ﷲ ِﻣ ‪‬ﻦ ﹶﻗ ‪‬ﻮ ٍﻝ ِﺑ ﹶ‬
‫ﺃ ‪‬ﺳ‪‬ﺘ ‪‬ﻐ ِﻔﺮُ ﺍ َ‬
‫ﻚ ﺍ ‪‬ﺳ‪‬ﺘ ِﻘ ِﻢ‬
‫ﳋ ‪‬ﻴ ‪‬ﺮ ﻟﻜ ‪‬ﻦ ﻣﺎ ﺍﹾﺋ‪‬ﺘ ‪‬ﻤ ‪‬ﺮﺕُ ﺑﻪ ﻭﻣﺎ ﺍ ‪‬ﺳ‪‬ﺘ ﹶﻘ ‪‬ﻤﺖُ ﻓﻤﺎ ﹶﻗ ‪‬ﻮﻟِﻲ ﹶﻟ ‪‬‬‫ﻚﺍﹶ‬ ‫ﺃ ‪‬ﻣ ‪‬ﺮﺗُ ‪‬‬

‫ﻭﳑﺎ ﺫﻣﻪ ﺍﷲ ﻭﺃﻧﻜﺮﻩ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﺃﺣﺒﺎﺭ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﺍﻧﻔﺼﺎﻝ ﺍﻟﻌﻠﻢ ﻋﻦ‬
‫ﺍﻟﻌﻤﻞ‪ ،‬ﺣﻴﺚ ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫‪‬ﺃﹶﺗﹶﺎﻣ‪‬ﺮ‪‬ﻭﻥ‪ ‬ﺍﻟﻨﱠﺎﺱ‪ ‬ﺑِﺎﻟﹾﺒِﺮ‪ ‬ﻭ‪ ‬ﺗﹶﻨﹾﺴ‪‬ﻮ‪‬ﻥ‪ ‬ﺃﹶﻧﹾﻔﹸﺴ‪‬ﻜﹸﻢ‪ ‬ﻭ‪ ‬ﺃﹶﻧﹾﺘﹸﻢ‪ ‬ﺗﹶﺘﹾﻠﹸﻮﻥ‪‬‬
‫ﺍﻟﹾﻜِﺘﹶﺎﺏ‪ ‬ﺃﹶﻓﹶﻼﹶ ﺗﹶﻌ‪‬ﻘِﻠﹸﻮﻥ‪) ‬ﺍﻟﺒﻘﺮﺓ‪(44:‬‬

‫ﻭﻛﺎﻥ ﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻳﻘﻮﻝ‪» :‬ﻗﺼﻢ ﻇﻬﺮﻱ ﺍﺛﻨﺎﻥ ﻣﻦ ﺍﻟﻨﺎﺱ‬

‫ﺟﺎﻫﻞ ﻣﺘﻨﺴﻚ‪ ،‬ﻭﻋﺎﱂ ﻣﺘﻬﺘﻚ«)‪.(1‬‬

‫‪ -1‬ﻓﻴﺾ ﺍﻟﻘﺪﻳﺮ ‪291/6‬‬

 ‫‪40‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬
‫ﻭﻛﻢ ﻣﻦ ﺍﳋﻠﻖ ﱂ ﻳﻨﺘﻔﻊ ﺍﻟﻨﺎﺱ ﺑﺪﻋﻮ‪‬ﻢ ﻭﱂ ﻳﻜﻦ ﳍﻢ ﺃﺛﺮ ﰲ ﺍﻟﺪﻧﻴﺎ؛‬
‫ﻷﻬﻧﻢ ﺃﻭﻗﺪﻭﺍ ﻧﲑﺍﻥ ﺍﻟﺪﻋﺎﻭﻯ ﻣﻊ ﺳﻮﺀ ﺍﻟﻘﺪﻭﺓ‪ ،‬ﻭﺍﻧﺘﺤﻠﻮﺍ ﺻﻔﺎﺕ ﱂ‬
‫ﻳﺘﺨﻠﻘﻮﺍ ‪‬ﺎ‪ ،‬ﻭﺗﻠﻘﺒﻮﺍ ﺑﺄﻟﻘﺎﺏ ﻟﻴﺴﻮﺍ ﺃﻫﻼ ﳍﺎ‪ ،‬ﻭﻋﻠﻤﻮﺍ ﺍﻟﻨﺎﺱ ﲟﺎ ﱂ ﻳﺄﲤﺮﻭﺍ‬
‫ﺑﻪ ﰲ ﺧﺎﺻﺔ ﺃﻧﻔﺴﻬﻢ‪.‬‬
‫ﺍﻟﺜﺎﻟﺚ‪ :‬ﻃﺎﻋﺔ ﻭﻻﺓ ﺍﻷﻣﺮ ﻭﻟﺰﻭﻡ ﺍﳉﻤﺎﻋﺔ ﻭﻧﺒﺬ ﺍﻟﻔﺮﻗﺔ‬
‫ﺇﻥ ﳑﺎ ﺃﻭﺟﺒﻪ ﺍﷲ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﻟﺰﻭﻡ ﻣﺎ ﻋﻠﻴﻪ ﺍﳉﻤﺎﻋﺔ‪ ،‬ﻭﺍﻻﻋﺘﺼﺎﻡ‬
‫ﲝﺒﻞ ﺍﷲ ﻭﻧﺒﺬ ﺍﳋﻼﻑ ﺍﻟﺬﻱ ﻫﻮ ﻣﻦ ﺷﻴﻢ ﺃﻫﻞ ﺍﻷﻫﻮﺍﺀ‪ ،‬ﻓﺈﻥ ﺃﺳﻼﻑ‬
‫ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﲔ ﻭﺍﻷﺋﻤﺔ ﺍ‪‬ﺘﻬﺪﻳﻦ ﻛﺎﻧﻮﺍ ﻳﺮﻭﻥ ﻭﺟﻮﺏ‬
‫ﻃﺎﻋﺔ ﻭﻻﺓ ﺍﻷﻣﺮ ﻣﻦ ﻃﺎﻋﺔ ﺍﷲ‪ ،‬ﻭﺫﻣﻮﺍ ﺍﳋﺮﻭﺝ ﻭﺷﻖ ﻋﺼﺎ ﺍﻟﻄﺎﻋﺔ ﳌﺎ‬
‫ﻳ‪‬ﻔﻀﻴﺎﻥ ﺇﻟﻴﻪ ﻣﻦ ﺍﻟﻔﱳ ﻭﺳﻔﻚ ﺍﻟﺪﻣﺎﺀ‪ .‬ﻭﺫﻟﻚ ﻟﺼﺮﻳﺢ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻮﺍﺭﺩﺓ‬
‫ﰲ ﻫﺬﺍ ﺍﻟﺸﺄﻥ‪.‬‬
‫ﻭﻣﻦ ﻣﻈﺎﻫﺮ ﺍﻟﻄﺎﻋﺔ ﻷﻭﱄ ﺍﻷﻣﺮ ﻣﺘﺎﺑﻌﺘﻬﻢ‪ ،‬ﻭﻋﺪﻡ ﺍﻻﺧﺘﻼﻑ ﻋﻠﻴﻬﻢ ﰲ‬
‫ﺍﺧﺘﻴﺎﺭﺍ‪‬ﻢ ﺍﳌﺬﻫﺒﻴﺔ ﻭﺍﻟﻔﻘﻬﻴﺔ‪ ،‬ﻓﻘﺪ ﺭﻭﻯ ﺍﻟﺸﻴﺨﺎﻥ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺃﻥ ﺍﻟﻨﱯ‬
‫ﻗﺎﻝ‪" :‬ﺇﳕﺎ ﺟﻌﻞ ﺍﻹﻣﺎﻡ ﻟﻴﺆﰎ ﺑﻪ‪ ،‬ﻓﻼ ﲣﺘﻠﻔﻮﺍ ﻋﻠﻴﻪ‪ ،‬ﻓﺈﺫﺍ ﻛﺒ‪‬ﺮ ﻓﻜﺒ‪‬ﺮﻭﺍ‪،‬‬
‫ﻭﺇﺫﺍ ﺭﻛﻊ ﻓﺎﺭﻛﻌﻮﺍ‪ ،‬ﻭﺇﺫﺍ ﻗﺎﻝ ﲰﻊ ﺍﷲ ﳌﻦ ﲪﺪﻩ‪ ،‬ﻓﻘﺎﻟﻮﺍ‪ :‬ﺭﺑﻨﺎ ﻟﻚ ﺍﳊﻤﺪ‪،‬‬
‫ﻭﺇﺫﺍ ﺳﺠﺪ ﻓﺎﺳﺠﺪﻭﺍ‪ ،‬ﻭﺇﺫﺍ ﺻﻠﻰ ﺟﺎﻟﺴﺎ ﻓﺼﻠﻮﺍ ﺟﻠﻮﺳﺎ ﺃﲨﻌﲔ")‪ (1‬؛‬
‫ﻓﻬﺬﺍ ﺍﳊﺪﻳﺚ ﻭﺍﺿﺢ ﺍﻟﺪﻻﻟﺔ ﻋﻠﻰ ﻭﺟﻮﺏ ﻣﺘﺎﺑﻌﺔ ﺍﻹﻣﺎﻡ ﰲ ﺍﻟﺼﻼﺓ‬
‫ﻭﺍﻻﻗﺘﺪﺍﺀ ﺑﻪ ﰲ ﺃﺭﻛﺎﻬﻧﺎ ﻭ ﺃﻓﻌﺎﳍﺎ ﻛﻤﺎ ﻳﺆﺩﻳﻬﺎ‪ ،‬ﻓﻼ ﳜﺎﻟﻔﻪ ﺍﳌﺄﻣﻮﻡ ﰲ ﺃﻱ‬
‫ﺷﻲﺀ ﻣﻦ ﺣﺮﻛﺎﺕ ﺍﻟﺼﻼﺓ ﻭﻫﻴﺌﺎ‪‬ﺎ ﻟﻘﻮﻟﻪ ‪" :‬ﻓﻼ ﲣﺘﻠﻔﻮﺍ ﻋﻠﻴﻪ"‪ ،‬ﻭﻫﺬﺍ‬
‫ﺍﻟﻨﻬﻲ ﻟﻠﺘ‪‬ﺄﻛﻴﺪ ﻋﻠﻰ ﺍﻻﻟﺘﺰﺍﻡ ﺍﻟﺸﺪﻳﺪ ﻭﺍﻟﺪﻗﻴﻖ ﲟﺘﺎﺑﻌﺔ ﺍﻹﻣﺎﻡ ﰲ ﻛﻞ ﻣﺎ ﻳﻘﻮﻡ‬
‫ﺑﻪ ﻣﻦ ﺃﻓﻌﺎﻝ ﺍﻟﺼﻼﺓ ﻭﺣﺮﻛﺎ‪‬ﺎ‪ ،‬ﻭﻟﺬﻟﻚ ﻗﺎﻝ‪" :‬ﻭ ﺇﺫﺍ ﺻﻠﻰ ﺟﺎﻟﺴﺎ ﻓﺼﻠﻮﺍ‬
‫ﺟﻠﻮﺳﺎ ﺃﲨﻌﲔ"‪.‬‬
‫ﺇﻥ ﻣﻘﺎﻡ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻫﻮ ﻣﻘﺎﻡ ﺍﻹﻣﺎﻡ ﺍﻷﻋﻈﻢ ﻳﺴﺘﻮﺟﺐ ﻃﺎﻋﺘﻪ‬
‫ﻭﻣﺘﺎﺑﻌﺘﻪ‪ ،‬ﻭﺍﻻﻟﺘﺰﺍﻡ ﺑﺎﺧﺘﻴﺎﺭﺍﺗﻪ ﺍﳌﺬﻫﺒﻴﺔ ﻭﺍﻟﻔﻘﻬﻴﺔ‪ ،‬ﻭﺇﻥ ﺃﻭﱃ ﺍﻟﻨﺎﺱ ‪‬ﺬﺍ‬

‫‪ -1‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ‪ 291/6‬ﻭﻣﺴﻠﻢ ‪.414‬‬

 ‫‪41‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬
‫ﺍﻷﺋﻤﺔ ﺍﻟﺮﺍﺗﺒﻮﻥ ﰲ ﺍﳌﺴﺎﺟﺪ ﻣﻦ ﺣﻴﺚ ﺇﻬﻧﻢ ﻧﺎﺋﺒﻮﻥ ﻋﻦ ﺍﻹﻣﺎﻡ ﺍﻷﻋﻈﻢ‪،‬‬
‫ﻭﳍﺬﺍ ﻳﺘﻌﲔ ﺍﻻﻟﺘﺰﺍﻡ ﺑﺘﻮﺟﻴﻬﺎﺕ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﰲ ﺍ‪‬ﺎﻝ ﺍﻟﺪﻳﲏ ﻭﺍﳊﺾ ﻋﻠﻰ‬
‫ﺍﺣﺘﺮﺍﻡ ﺍﻟﻘﺎﻧﻮﻥ ﰲ ﺍ‪‬ﺎﻻﺕ ﺍﻷﺧﺮﻯ‪ ،‬ﻭﻣﺴﺎﻧﺪﺓ ﺍﺧﺘﻴﺎﺭﺍﺕ ﺍﻷﻣﺔ‪ ،‬ﻭﺍﻟﺘﺴﻠﻴﻢ‬
‫ﺍﻟﺸﺮﻋﻲ ﺑﺎﻟﺘﺤﻜﻴﻢ ﺍﻟﺬﻱ ﻳﺼﺪﺭ ﻋﻦ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻷﻥ ﺃﻭﱄ ﺍﻷﻣﺮ ﺍﻟﻴﻮﻡ‬
‫ﳜﺘﺎﺭﻫﻢ ﺍﻟﻨﺎﺱ ﺑﺎﻻﻧﺘﺨﺎﺏ ﺃﻭ ﻳﻌﻴﻨﻬﻢ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻭﻓﻖ ﺿﻮﺍﺑﻂ ﳛﺪﺩﻫﺎ‬
‫ﺍﻟﺪﺳﺘﻮﺭ ﻭﺍﻟﻘﻮﺍﻧﲔ ﺍﳌﺘﻔﺮﻋﺔ ﻋﻦ ﺃﺣﻜﺎﻣﻪ‪ .‬ﻓﺎﻟﻄﺎﻋﺔ ﺍﻟﱵ ﳚﺐ ﺃﻥ ﳛﺮﺽ‬
‫ﻋﻠﻴﻬﺎ ﺍﻟﻌﺎﱂ ﻭﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ ﻫﻲ ﺍﺣﺘﺮﺍﻡ ﺍﻟﻨﻈﺎﻡ ﺍﻟﺬﻱ ﺗﺮﺗﻀﻴﻪ‬
‫ﺍﻷﻣﺔ‪ ،‬ﻭﺍﻟﺘﻌﻠﻖ ﺑﺈﻣﺎﺭﺓ ﺍﳌﺆﻣﻨﲔ ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭﻫﺎ ﺍﻟﻀﺎﻣﻨﺔ ﻟﻠﺜﻮﺍﺑﺖ‪ ،‬ﻭﻋﻠﻰ‬
‫ﺭﺃﺳﻬﺎ ﺍﻟﺜﻮﺍﺑﺖ ﺍﻟﺪﻳﻨﻴﺔ‪ .‬ﻓﺎﻹﺳﻼﻡ ﺩﻳﻦ ﳛﺎﺭﺏ ﺍﻟﻔﺘﻨﺔ ﻭﻳﻜﺮﻩ ﺍﻟﺸﻚ‬
‫ﻭﺍﻟﻔﻮﺿﻰ‪ ،‬ﻭﻳﺘﺸ ‪‬ﻮﻑ ﺇﱃ ﺍﻟﻴﻘﲔ ﻭﺍﻟﻨﻈﺎﻡ ﰲ ﻛﻞ ﺷﻲﺀ‪.‬‬
‫ﻭﻗﺪ ﺩﻟﺖ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﻭﺗﻈﺎﻫﺮﺕ ﻓﺘﺎﻭﻯ ﺃﻫﻞ‬
‫ﺍﻟﻌﻠﻢ ﻭﺍﺗﻔﻘﺖ ﻛﻠﻤﺘﻬﻢ ﻋﻠﻰ ﻭﺟﻮﺏ ﻃﺎﻋﺔ ﺍﻹﻣﺎﻡ‪ ،‬ﻭﻋﺪﻡ ﺍﳋﺮﻭﺝ ﻋﻠﻰ‬
‫ﺣﻜﺎﻡ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻣﻊ ﻣﺎ ﻛﺎﻧﻮﺍ ﻳﻼﺣﻈﻮﻧﻪ ﻣﻦ ﺍﺧﺘﻼﻝ ﰲ ﺍﻷﻭﺿﺎﻉ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﺴﻴﺎﺳﻴﺔ ﳑﺎ ﱂ ﳜﻞ ﻣﻨﻪ ﻋﺼﺮ ﻣﻦ ﺍﻟﻌﺼﻮﺭ‪:‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺃﰊ ﺯﻳﺪ ﺍﻟﻘﲑﻭﺍﱐ‪» :‬ﻭﺍﻟﻄﺎﻋ ﹸﺔ ﻷﺋﻤﺔ ﺍﳌﺴﻠﻤﲔ ِﻣ ‪‬ﻦ ﻭ‪ ‬ﹶﻻ ِﺓ‬
‫)‪(1‬‬
‫ﹸﺃﻣ‪‬ﻮﺭِﻫﻢ ﻭ ‪‬ﻋﹶﻠﻤ‪‬ﺎﺋِﻬﻢ«‬
‫ﻭﻗﺎﻝ ﺍﻵﻣﺪﻱ‪» :‬ﻭﻟﺬﻟﻚ ﻣﻦ ﻧﻈﺮ ﺑﻌﲔ ﺍﻻﻋﺘﺒﺎﺭ ﻭﺣﻠﻰ ﳓﺮﻩ ﺑﺎﻷﺧﺒﺎﺭ‪،‬‬
‫ﻭﺳﻠﻚ ﻃﺮﻳﻖ ﺍﻟﺮﺷﺎﺩ ﻭﺟﺎﻧﺐ ﺍﳍﻮﻯ ﻭﺍﻟﻌﻨﺎﺩ‪ ،‬ﱂ ﳚﺪ ﻣﻦ ﻧﻔﺴﻪ ﺍﻻﺧﺘﻼﺝ‬
‫ﲟﺨﺎﻟﻔﺔ ﺷﻲﺀ ﻣﻦ ﺫﻟﻚ ﺃﺻﻼ‪ .‬ﻭﺍﻟﺬﻱ ﻳﺆﻛﺪ ﺫﻟﻚ ﺍﻟﻨﻈﺮ ﺇﱃ ﻣﺴﺘﻨﺪ‬
‫ﺍﻹﲨﺎﻉ ﻓﺈﻧﺎ ﻧﻌﻠﻢ ﺃﻥ ﻣﻘﺼﻮﺩ ﺍﻟﺸﺎﺭﻉ ﻣﻦ ﺃﻭﺍﻣﺮﻩ ﻭﻧﻮﺍﻫﻴﻪ ﰲ ﲨﻴﻊ ﻣﻮﺍﺭﺩﻩ‬
‫ﻭﻣﺼﺎﺩﺭﻩ‪ ،‬ﻣﻦ ﺷﺮﻉ ﺍﳊﺪﻭﺩ ﻭﺍﳌﻘﺎﺻﺎﺕ‪ ،‬ﻭﺷﺮﻉ ﻣﺎ ﺷﺮﻉ ﻣﻦ ﺍﳌﻌﺎﻣﻼﺕ‬
‫ﻭﺍﳌﻨﺎﻛﺤﺎﺕ ﻭﺃﺣﻜﺎﻡ ﺍﳉﻬﺎﺩ ﻭﺇﻇﻬﺎﺭ ﺷﻌﺎﺋﺮ ﺍﻹﺳﻼﻡ ﰲ ﺃﻳﺎﻡ ﺍﳉﻤﻊ‬
‫ﻭﺍﻷﻋﻴﺎﺩ‪ ،‬ﺇﳕﺎ ﻫﻮ ﻹﺻﻼﺡ ﺍﳋﻠﻖ ﻣﻌﺎﺷﺎ ﻭﻣﻌﺎﺩﺍ‪ .‬ﻭﺫﻟﻚ ﻛﻠﻪ ﻻ ﻳﺘﻢ ﺇﻻ‬
‫ﺑﺈﻣﺎﻡ ﻣﻄﺎﻉ ﻣﻦ ﻗﺒﻞ ﺍﻟﺸﺮﻉ ﲝﻴﺚ ﻳﻔﻮﺿﻮﻥ ﺃﺯﻣﺘﻬﻢ ﰲ ﲨﻴﻊ ﺃﻣﻮﺭﻫﻢ ﺇﻟﻴﻪ‬
‫ﻭﻳﻌﺘﻤﺪﻭﻥ ﰲ ﺳﺎﺋﺮ ﺃﺣﻮﺍﳍﻢ ﻋﻠﻴﻪ‪ .‬ﻓﺄﻧﻔﺴﻬﻢ‪ ،‬ﻣﻊ ﻣﺎ ﻫﻢ ﻋﻠﻴﻪ ﻣﻦ‬
‫ﺍﺧﺘﻼﻑ ﺍﻷﻫﻮﺍﺀ ﻭﺗﺸﺘﺖ ﺍﻵﺭﺍﺀ‪ ،‬ﻭﻣﺎ ﺑﻴﻨﻬﻢ ﻣﻦ ﺍﻟﻌﺪﺍﻭﺓ ﻭﺍﻟﺸﺤﻨﺎﺀ‪ ،‬ﻗﻠﻤﺎ‬

‫‪ -1‬ﻣﻘﺪﻣﺔ ﺍﻟﺮﺳﺎﻟﺔ‪.7 :‬‬

 ‫‪42‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬
‫ﺗﻨﻘﺎﺩ ﺑﻌﻀﻬﻢ ﻟﺒﻌﺾ‪ ،‬ﻭﻟﺮﲟﺎ ﺃﺩﻯ ﺫﻟﻚ ﺇﱃ ﻫﻼﻛﻬﻢ ﲨﻴﻌﺎ! ﻭﺍﻟﺬﻱ ﻳﺸﻬﺪ‬
‫ﻟﺬﻟﻚ ﻭﻗﻮﻉ ﺍﻟﻔﱳ ﻭﺍﺧﺘﺒﺎﻁ ﺍﻷﻣﻢ ﻋﻨﺪ ﻣﻮﺕ ﻭﻻﺓ ﺍﻷﻣﺮ ﻣﻦ ﺍﻷﺋﻤﺔ‬
‫ﻭﺍﻟﺴﻼﻃﲔ‪ ،‬ﺇﱃ ﺣﲔ ﻧﺼﺐ ﻣﻄﺎﻉ ﺁﺧﺮ‪ .‬ﻭﺃﻥ ﺫﻟﻚ ﻟﻮ ﺩﺍﻡ ﻟﺰﺍﺩﺕ‬
‫ﺍﳍﻮﺷﺎﺕ ﻭﺑﻄﻠﺖ ﺍﳌﻌﻴﺸﺎﺕ‪ ،‬ﻭﻋﻈﻢ ﺍﻟﻔﺴﺎﺩ ﰲ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﻭﺻﺎﺭ ﻛﻞ‬
‫ﻣﺸﻐﻮﻻ ﲝﻔﻆ ﻧﻔﺴﻪ ﲢﺖ ﻗﺎﺋﻢ ﺳﻴﻔﻪ! ﻭﺫﻟﻚ ﳑﺎ ﻳﻔﻀﻲ ﺇﱃ ﺭﻓﻊ ﺍﻟﺪﻳﻦ‬
‫ﻭﻫﻼﻙ ﺍﻟﻨﺎﺱ ﺃﲨﻌﲔ! ﻭﻣﻨﻪ ﻗﻴﻞ‪ :‬ﺍﻟﺪﻳﻦ ﺃﺱ ﻭﺍﻟﺴﻠﻄﺎﻥ ﺣﺎﺭﺱ‪ ،‬ﺍﻟﺪﻳﻦ‬
‫ﻭﺍﻟﺴﻠﻄﺎﻥ ﺗﻮﺃﻣﺎﻥ‪ .‬ﻓﺈﺫﺍ ﻧﺼﺐ ﺍﻹﻣﺎﻡ ﻣﻦ ﺃﻫﻢ ﻣﺼﺎﱀ ﺍﳌﺴﻠﻤﲔ ﻭﺃﻋﻈﻢ‬
‫ﺑﺎﻟﺴﻤﻊ ﺃﻥ ﺫﻟﻚ ﻣﻘﺼﻮﺩ‬ ‫)‪(1‬‬
‫ﻋﻤﺪ ﺍﻟﺪﻳﻦ‪ ،‬ﻓﻴﻜﻮﻥ ﻭﺍﺟﺒﺎ ﺣﻴﺚ ﻋﺮﻑ‬
‫ﻟﻠﺸﺮﻉ‪ ،‬ﻭﻟﻴﺲ ﳑﺎ ﳝﻜﻦ ﺍﻟﻘﻮﻝ ﺑﻮﺟﻮﺑﻪ ﻋﻘﻼ«‬
‫ﻭﻫﺬﺍ ﻫﺎﺭﻭﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺗﺄﱏ ﺑﺒﲏ ﺇﺳﺮﺍﺋﻴﻞ ﻭﺗﺮﻛﻬﻢ ﻋﻠﻰ ﻋﺒﺎﺩﺓ‬
‫ﺍﻟﻌﺠﻞ ﺯﻣﻨﺎ ﺣﱴ ﻳﺮﺟﻊ ﻣﻮﺳﻰ‪ ،‬ﻻ ﺇﳘﺎﻻ ﻟﺸﺄﻥ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻭﻟﻜﻦ ﺣﺮﺻﺎ‬
‫ﻋﻠﻰ ﺍﺟﺘﻤﺎﻋﻬﻢ ﻟﻴﺴﻤﻌﻮﺍ ﻛﻠﻤﺔ ﺍﳊﻖ‪ ،‬ﻷﻬﻧﻢ ﻟﻮ ﺗﻔﺮﻗﻮﺍ ﻟﻨﺎﺑﺬﺕ ﻛﻞ ﻃﺎﺋﻔﺔ‬
‫ﺃﺧﺘﻬﺎ‪ ،‬ﻭﻛﺎﻧﺖ ﻓﺘﻨﺔ ﻻ ﻳﺴﺘﻘﻴﻢ ﻣﻌﻬﺎ ﺩﻋﻮﺓ ﻭﻻ ﺇﺻﻼﺡ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫‪‬ﻗﹶﺎﻝﹶ ﻳ‪‬ﺎ ﻫ‪‬ﺎﺭ‪‬ﻭﻥ‪ ‬ﻣ‪‬ﺎ ﻣ‪‬ﻨﹶﻌ‪‬ﻚ‪ ‬ﺇِﺫﹾ ﺭ‪‬ﺃﹶﻳ‪‬ﺘﹶﻬ‪‬ﻢ‪ ‬ﺿﹶﻠﱡﻮﺍ ﺃﹶﻻﱠ ﺗﹶﺘﱠﺒِﻌ‪‬ﻨِﻲ‪،‬‬
‫ﺃﹶﻓﹶﻌ‪‬ﺼﹶﻴ‪‬ﺖﹶ ﺃﹶﻣ‪‬ﺮِﻱ ﻗﹶﺎﻝﹶ ﻳ‪‬ﺎﺑ‪‬ﻦ‪ ‬ﺃﹸﻡ‪ ‬ﻻﹶ ﺗﹶﺎﺧﹸﺬﹾ ﺑِﻠِﺤ‪‬ﻴ‪‬ﺘِﻲ ﻭ‪‬ﻻﹶ‬
‫ﺑِﺮ‪‬ﺃﹾﺳِﻲ ﺇِﻧﱢﻲ ﺧﹶﺸِﻴﺖﹸ ﺃﹶﻥ‪ ‬ﺗﹶﻘﹸﻮﻝﹶ ﻓﹶﺮ‪‬ﻗﹾﺖﹶ ‪‬ﺑﻴ‪‬ﻦ‪ ‬ﺑ‪‬ﻨِﻲ ﺇِﺳ‪‬ﺮ‪‬ﺍﺋِﻴﻞﹶ‬
‫ﻭ‪‬ﻟﹶﻢ‪ ‬ﺗﹶﺮ‪‬ﻗﹲﺐ‪ ‬ﻗﹶﻮ‪‬ﻟِﻲ‪) ‬ﻃﻪ‪(94-92 :‬‬

‫‪ -1‬ﺳﻴﻒ ﺍﻟﺪﻳﻦ ﺍﻷﻣﺪﻱ‪ ،‬ﻏﺎﻳﺔ ﺍﳌﺮﺍﻡ ﰲ ﻋﻠﻢ ﺍﻟﻜﻼﻡ‪.366 :‬‬

 ‫‪43‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬

‫ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﳋﻼﻑ ﺷـﺮ‬

‫ﻓﺈﻥ ﺃﺻﺤﺎﺏ ﺍﻟﻨﱯ ﺍﺧﺘﻠﻔﻮﺍ ﻭﱂ ﻳﺘﻔﺮﻗﻮﺍ‪ ،‬ﻓﻬﺬﺍ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ‬
‫ﻛﺎﻥ ﻳﺮﻯ ﺍﻟﻘﺼﺮ ﻭﺍﳉﻤﻊ ﲟﲎ ﻭﻫﻲ ﻣﻦ ﻣﻜﺔ‪ ،‬ﻭﻛﺎﻥ ﻋﺜﻤﺎﻥ ﺇﻣﺎﻡ ﺍﳌﺴﻠﻤﲔ‬
‫ﻳﺮﻯ ﺇﲤﺎﻡ ﺍﻟﺼﻼﺓ ﻣﻊ ﺍﳉﻤﻊ ﻷﻧﻪ ﻛﺎﻥ ﻳﺮﻯ ﻧﻔﺴﻪ ﻣﻦ ﺃﻫﻞ ﻣﻜﺔ ﻭﻟﻪ ‪‬ﺎ‬
‫ﺃﻫﻞ‪ ،‬ﻭﻗﺪ ﺻﻠﻰ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻭﺭﺍﺀ ﻋﺜﻤﺎﻥ ﻭﺃﰎ ﺍﻟﺼﻼﺓ ﺧﻼﻓﺎ ﳌﺎ ﻳﺮﺍﻩ ﰲ‬
‫ﺧﺎﺻﺔ ﻧﻔﺴﻪ‪ ،‬ﻓﻠﻤﺎ ﺳﺌﻞ ﻋﻦ ﺫﻟﻚ ﻗﺎﻝ‪» :‬ﺍﳋﻼﻑ ﺷﺮ« ﻷﻥ ﻣﺘﺎﺑﻌﺔ ﺍﻹﻣﺎﻡ‬
‫ﻭﺍﶈﺎﻓﻈﺔ ﻋﻠﻰ ﺍﺟﺘﻤﺎﻉ ﺍﻷﻣﺔ ﺃﻣﺮ ﻭﺍﺟﺐ‪ ،‬ﻭﻣﺼﻠﺤﺔ ﺭﺍﺟﺤﺔ‪ ،‬ﻭﺃﺧﺬﻩ‬
‫ﲟﻘﺘﻀﻰ ﺭﺃﻳﻪ ﻣﺼﻠﺤﺔ ﻣﺮﺟﻮﺣﺔ‪ .‬ﻓﻌﻦ ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﻗﺮﺓ ﻋـﻦ ﺃﺷﻴﺎﺧـﻪ‬
‫»ﺃﻥ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ﺻﻠﻰ ﺃﺭﺑﻌﺎ‪ ،‬ﻓﻘﻴﻞ ﻟﻪ ﻋﺒﺖ ﻋﻠﻰ ﻋﺜﻤﺎﻥ ﰒ‬
‫ﺻﻠﻴﺖ ﺃﺭﺑﻌﺎ‪ ،‬ﻗﺎﻝ‪ :‬ﺍﳋﻼﻑ ﺷﺮ«)‪ ،(1‬ﻭﻫﻮ ﻣﻦ ﺷﻴﻢ ﺃﻫﻞ ﺍﻷﻫﻮﺍﺀ‪.‬‬
‫ﻭﺗﻀﻴﻴﻊ ﺍﻟﻮﺍﺟﺐ ﻣﻦ ﺃﺟﻞ ﺭﺃﻱ ﺍﺟﺘﻬﺎﺩﻱ ﺃﻣﺮ ﻣﺬﻣﻮﻡ ﺷﺮﻋﺎ‪ ،‬ﻭﻟﻴﺲ‬
‫ﻣﻦ ﺗﺼﺮﻑ ﺃﻫﻞ ﺍﻟﻌﻘﻮﻝ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫‪‬ﻭ‪‬ﻻﹶ ﺗﹶﻨﹶﺎﺯﹶﻋ‪‬ﻮﺍ ﻓﹶﺘﹶﻔﹾﺸﹶﻠﹸﻮﺍ ﻭ‪‬ﺗﹶﺬﹾﻫ‪‬ﺐ‪ ‬ﺭِﻳﺤ‪‬ﻜﹸﻢ‪) ‬ﺍﻷﻧﻔﺎﻝ‪(46:‬‬
‫ﻭﻗﺪ ﺗﻔﺮﻗﺖ ﺍﳋﻮﺍﺭﺝ ﻭﺷﻘﺖ ﻋﺼﺎ ﺍﻟﻄﺎﻋﺔ ﰲ ﺍﳌﺴﻠﻤﲔ ﺑﺴﺒﺐ ﺭﻛﻮﺏ‬
‫ﺍﳍﻮﻯ ﻭﺍﻋﺘﻘﺎﺩ ﺍﻟﺘﻔﺮﺩ ﲟﻌﺮﻓﺔ ﺍﳊﻖ‪ .‬ﻭﻛﺎﻥ ﻣﻬﺪﺍ ﳌﺬﻫﺒﻬﻢ ﺑﻌﺾ ﺍﳌﺘﺠﺮﺋﲔ‬
‫ﻭﻛﺎﻥ ﺃﻭﳍﻢ ﺫﻭ ﺍﳋﻮﻳﺼﺮﺓ ﺍﻟﺘﻤﻴﻤﻲ ﺍﻟـﺬﻱ ﻗـﺎﻝ ﻟﻠﻨﱯ ‪» :‬ﺍﻋﺪﻝ ﻳﺎ‬
‫ﳏﻤﺪ ﺇﻬﻧﺎ ﻗﺴﻤﺔ ﻣﺎ ﺃﺭﻳﺪ ‪‬ﺎ ﻭﺟﻪ ﺍﷲ«‪.2‬‬
‫ﻭﻛﺎﻥ ﻫﺆﻻﺀ ﻣﻦ ﺃﺷﺪ ﺍﻟﻔﺮﻕ ﺩﻓﺎﻋﺎ ﻋﻦ ﻣﺬﻫﺒﻬﻢ‪ ،‬ﻭﲪﺎﺳﺎ ﻵﺭﺍﺋﻬﻢ‬
‫ﻭﻋﻘﻴﺪ‪‬ﻢ‪ ،‬ﺗﻌﺼﺒﻮﺍ ﻟﺒﺎﻃﻠﻬﻢ ﺗﻌﺼﺒﺎ ﺷﺪﻳﺪﺍ‪ ،‬ﻭﻛﺎﻥ ﻣﻌﻈﻤﻬﻢ ﻣﻦ ﺟﻬﻠﺔ‬
‫ﺍﻷﻋﺮﺍﺏ ﺍﻟﺬﻳﻦ ﺃﻟﻔﻮﺍ ﺍﳋﺸﻮﻧﺔ ﻭﺷﻈﻒ ﺍﻟﻌﻴﺶ‪ ،‬ﻭﻏﺎﻟﻮﺍ ﰲ ﺁﺭﺍﺋﻬﻢ ﻭﺟﺎﺩﻟﻮﺍ‬
‫ﺧﺼﻮﻣﻬﻢ ﺑﻔﺼﺎﺣﺔ ﻭﺑﻴـﺎﻥ‪ ،‬ﻭﺃﺧﺬﻭﻫﻢ ﺑﻌﻨﻒ ﻭﻗﻮﺓ‪ ،‬ﻭﻛﺎﻥ ﺃﺻﻞ‬
‫ﺑﺪﻋﺘﻬﻢ ﺍﻟﺘﻨﻄﻊ ﻭﺳﻮﺀ ﺍﻟﻔﻬﻢ ﻋﻦ ﺍﷲ ﻭﺭﺳﻮﻟﻪ‪ ،‬ﺣﻴﺚ ﺃﻧﻜﺮﻭﺍ ﻋﻠﻰ ﺍﻹﻣﺎﻡ‬

‫‪ -1‬ﺃﺧﺮﺟﻪ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﰲ ﺍﳌﺼﻨﻒ ‪ 199/2‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ ‪ 1960‬ﻭﺍﻟﻄﱪﺍﱐ ‪ 386/6‬ﻭﺍﻟﺒﻴﻬﻘﻲ ‪.143/3‬‬

‫‪ -2‬ﺃﺧﺮﺟﻪ ﺍﳊﻤﻴﺪﻱ ‪ 543/2‬ﻭﺳﻌﻴﺪ ﺑﻦ ﻣﻨﺼﻮﺭ ‪ 373/2‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ ‪ 172‬ﻭﺍﺑﻦ ﺍﳉﺎﺭﻭﺩ ‪ 272‬ﻭﺻﺤﺤﻪ ﺍﻹﻣﺎﻡ‬
‫ﺍﻟﺒﻮﺻﲑﻱ ﰲ ﻣﺼﺒﺎﺡ ﺍﻟﺰﺟﺎﺟﺔ ‪.25/1‬‬
 ‫‪44‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬
‫ﻋﻠﻲ ﻗﺒﻮﻝ ﺍﻟﺘﺤﻜﻴﻢ‪ ،‬ﻭﻃﻠﺒﻮﺍ ﻣﻨﻪ ﺍﳊﻜﻢ ﻋﻠﻰ ﻧﻔﺴﻪ ﺑﺎﻟﻜﻔﺮ ﺃﻭ ﻧﻘﺾ ﻣﺎ‬
‫ﺃﺑﺮﻣﻪ ﻣﻊ ﻣﻌﺎﻭﻳﺔ‪ ،‬ﻭﻗﺎﻟﻮﺍ‪» :‬ﻻ ﺣﻜﻢ ﺇﻻ ﷲ« ﻭﻫﻲ ﻛﻠﻤﺔ ﺣﻖ ﺃﺭﻳﺪ ‪‬ﺎ‬
‫ﺑﺎﻃﻞ‪ .‬ﻭﻛﻠﻬﻢ ﻛﺎﻧﻮﺍ ﻳﺮﻭﻣﻮﻥ ﺍﳊﻖ ﻟﻜﻨﻬﻢ ﺿﻞ ﺳﻌﻴﻬﻢ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ‪،‬‬
‫ﻛﻤﺎ ﻗﺎﻝ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ » ﻭﻛﻢ ﻣﻦ ﻣﺮﻳﺪ ﻟﻠﺨﲑ ﱂ‬
‫ﻳﺪﺭﻛﻪ«‪.1‬‬
‫ﻭﻗﺪ ﻗﺎﻟﻮﺍ ﻟﻌﻠﻲ‪ :‬ﻻ ﻧﺮﻳﺪ ﺑﻘﺘﺎﻟﻚ ﺇﻻ ﻭﺟﻪ ﺍﷲ ﻭﺍﻟﺪﺍﺭ ﺍﻵﺧﺮﺓ ﻓﻘﺎﻝ ﳍﻢ‪:‬‬
‫»ﺑﻞ ﻣﺜﻠﻜﻢ ﻛﻤﺎ ﻗﺎﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫‪‬ﻫ‪‬ﻞﹾ ﻧﹸﻨﹶﺒ‪‬ﺌﹸﻜﹸﻢ‪ ‬ﺑِﺎﻷَﺧﹾﺴ‪‬ﺮِﻳﻦ‪ ‬ﺃﹶﻋ‪‬ﻤ‪‬ﺎﻻﹰ ﺍﻟﱠﺬِﻳﻦ‪ ‬ﺿﹶﻞﱠ ﺳ‪‬ﻌ‪‬ﻴ‪‬ﻬ‪‬ﻢ‪‬‬
‫ﻓِﻲ ﺍﻟﺤ‪‬ﻴ‪‬ﺎﺓِ ﺍﻟﺪ‪‬ﻧﹾﻴ‪‬ﺎ ﻭ‪‬ﻫ‪ ‬ﻢ ﻳ‪‬ﺤ‪‬ﺴِﺒ‪‬ﻮﻥ‪ ‬ﺃﹶﻧﱠﻬ‪‬ﻢ‪ ‬ﻳ‪‬ﺤ‪‬ﺴِﻨﹸﻮﻥ‪ ‬ﺻﹸﻨﹾﻌًﺎ‪‬‬
‫)ﺍﻟﻜﻬﻒ‪(104:‬‬
‫ﻣﻨﻬﻢ ﺃﻧﺘﻢ ﻭﺭﺏ ﺍﻟﻜﻌﺒﺔ«‪.‬‬
‫ﺍﳋﺎﻣﺲ‪ :‬ﻭﺣﺪﺓ ﺍﻷﻣﺔ ﻭﺻﻴﺎﻧﺔ ﺍﻷﻣﻦ ﺍﻟﺮﻭﺣﻲ‬
‫ﻭﻫﻮ ﻣﻄﻠﺐ ﺷﺮﻋﻲ ﻛﻤﺎ ﻫﻮ ﻣﻄﻠﺐ ﺍﺟﺘﻤﺎﻋﻲ ﻭ ﺳﻴﺎﺳﻲ؛ ﻓﻘﺪ ﻗﺎﻝ‬
‫ﺗﻌﺎﱃ‪:‬‬
‫‪‬ﻭ‪‬ﺍﻋ‪‬ﺘﹶﺼِﻤ‪‬ﻮﺍ ﺑِﺤ‪‬ﺒ‪‬ﻞِ ﺍﷲ ﺟ‪‬ﻤِﻴﻌًﺎ ﻭ‪‬ﻻﹶ ﺗﹶﻔﹶﺮ‪‬ﻗﹸﻮﺍ‪)‬ﺁﻝ ﻋﻤﺮﺍﻥ‪(103:‬‬
‫ﻓﺤﺮﻱ ﺑﺎﻹﻣﺎﻡ ﺃﻥ ﻳﻐﺮﺱ ﰲ ﺍﻟﻨﺎﺱ ﻣﺒﺎﺩﺉ ﺍﻟﺘﻮﺣﻴﺪ ﲟﻌﻨﺎﻩ ﺍﻟﻮﺍﺳﻊ ﻫﺬﺍ‪.‬‬
‫ﻓﻴﺘﻌﻤﻖ ﰲ ﻧﻔﻮﺳﻬﻢ ﺍﻟﺘﻮﺣﻴﺪ ﺍﻟﺬﻱ ﻫﻮ ﺑﺎﺏ ﺍﻷﻣﺎﻥ‪ ،‬ﻭﺳﺒﻴﻞ ﺍﻻﻃﻤﺌﻨﺎﻥ‪،‬‬
‫ﻛﻤﺎ ﺗﺘﻌﻤﻖ ﰲ ﺍﻟﻨﻔﻮﺱ ﺍﻷﻟﻔﺔ ﺍﳌﻮﺣﺪﺓ‪ ،‬ﻭﺍﳌﻮﺩﺓ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﳉﺎﻣﻌﺔ ﺍﻟﱵ‬
‫ﺑﻠﻐﺖ ﻣﻦ ﺍﻷﳘﻴﺔ ﻣﺎ ﺍﺳﺘﺪﻋﻰ ﺃﻥ ﻳﻌﻴﻨﻬﺎ ﺍﳊﻖ ﺟﻞ ﺟﻼﻟﻪ ﻓﻴﻤﺎ ﺍﻣﱳ ﺑﻪ‪:‬‬
‫‪‬ﻟﹶﻮ‪ ‬ﺃﹶﻧﹾﻔﹶﻘﹾﺖﹶ ﻣ‪‬ﺎ ﻓِﻲ ﺍﻷَﺭ‪‬ﺽِ ﺟ‪‬ﻤِﻴﻌًﺎ ﻣ‪‬ﺎ ﺃﹶﻟﱠﻔﹾﺖﹶ ﺑ‪‬ﻴ‪‬ﻦ‪ ‬ﻗﹸﻠﹸﻮﺑِﻬِﻢ‪‬‬
‫)ﺍﻷﻧﻔﺎﻝ‪(63:‬‬

‫‪ -1‬ﺃﺧﺮﺟﻪ ﺍﻟﺪﺍﺭﻣﻲ ‪.79/1‬‬

 ‫‪45‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬
‫ﰒ ﺟﺎﺀﺕ ﺍﻷﺣﺎﺩﻳﺚ ﺗﻌﻤﻖ ﻫﺬﺍ ﺍﻟﺸﻌﻮﺭ ﻭﺗﺬﻛﻴﻪ ﻣﻦ ﲨﻴﻊ ﺍﻟﻨﻮﺍﺣﻲ‪.‬‬
‫ﻓﺄﺧﻮﺓ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺣﻘﻮﻕ ﺍﳉﲑﺍﻥ‪ ،‬ﻭﺑﺎﻗﻲ ﻣﻌﺎﱐ ﺍﳋﻠﻖ ﻭﺍﻹﺣﺴﺎﻥ ﺃﺩﻭﺍﺕ‬
‫ﺃﻣﻦ ﺍﻷﻓﺮﺍﺩ ﻭﺍ‪‬ﺘﻤﻌﺎﺕ ﻭﺍﺳﺘﻘﺮﺍﺭﻫﺎ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﻟﺴﻤﺎﻙ ﺍﳊﻨﻔﻲ‪» :‬ﻳﺎ ﺣﻨﻔﻲ!ﺍﳉﻤﺎﻋﺔ‪ ،‬ﺍﳉﻤﺎﻋﺔ !‬
‫ﻫﻠﻜﺖ ﺍﻷﻣﻢ ﺍﳋﺎﻟﻴﺔ ﻟﺘﻔﺮﻗﻬﺎ‪ .‬ﺃﻣﺎ ﲰﻌﺖ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻳﻘﻮﻝ‪:‬‬
‫)‪(1‬‬
‫‪‬ﻭ‪‬ﺍﻋ‪‬ﺘﹶﺼِﻤ‪‬ﻮﺍ ﺑِﺤ‪‬ﺒ‪‬ﻞِ ﺍﷲ ﺟ‪‬ﻤِﻴﻌًﺎ ﻭ‪‬ﻻﹶ ﺗﹶﻔﹶﺮ‪‬ﻗﹸﻮﺍ‪)‬ﺁﻝ ﻋﻤﺮﺍﻥ‪(103:‬‬
‫ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺘﺼﻮﻑ‬
‫ﳑﺎ ﻻ ﺧﻼﻑ ﻓﻴﻪ ﺑﲔ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺃﻥ ﺍﻟﺴﻠﻮﻙ ﺇﱃ ﺍﷲ ﻭﺗﺰﻛﻴﺔ ﺍﻟﻨﻔﺲ ﻣﻦ‬
‫ﺃﺩﺭﺍﻬﻧﺎ ﻣﻄﻠﺐ ﻣﻦ ﺍﳌﻄﺎﻟﺐ ﺍﳌﻔﺮﻭﺽ ﻋﻠﻰ ﺍﻟﺪﻋﺎﺓ ﻭﺍﻷﺋﻤﺔ ﺗﻮﺟﻴﻪ ﺍﻟﻨﺎﺱ ﺇﱃ‬
‫ﺍﻟﺘﺰﻭﺩ ﻣﻨﻪ‪ ،‬ﻓﻬﻮ ﻣﻨﻬﺞ ﻣﺘﲔ‪ ،‬ﻭﻣﻘﺎﻡ ﻣﻦ ﺍﻟﺪﻳﻦ ﻣﻜﲔ‪ ،‬ﻭﻗﺪ ﻛﺎﻥ ﺍﻟﺰﻫﺪ ﰲ‬
‫ﺃﻭﻝ ﺍﻹﺳﻼﻡ ﺩﻋﻮﺓ ﺇﱃ ﺍﻟﺘﻘﻠﻞ ﻭﺍﻟﻜﺪ ﰲ ﻃﻠﺐ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ‬
‫ﺍﷲ‪ ،‬ﻭﻋﻤﺎﺭﺓ ﺍﻷﺭﺽ ﻭﺍﻟﺘﺨﻠﻖ ﺑﻜﻞ ﺧﻠﻖ ﺳﲏ‪ .‬ﻭﻛﻤﺎ ﻳﻌﻠﻤﻬﻢ ﻣﺎ ﻳﺼﻠﺢ‬
‫ﻇﻮﺍﻫﺮﻫﻢ ﻳﻌﻠﻤﻬﻢ ﻣﺎ ﻳﺼﻠﺢ ﺑﻮﺍﻃﻨﻬﻢ‪ ،‬ﻭﻟﻜﻨﻪ ﻫﺪﻑ ﻛﺒﲑ‪ ،‬ﻭﺃﻣﺮ ﺟﻠﻴﻞ‪.‬‬
‫ﻭﺍﻟﺘﺼﻮﻑ ﺍﻟﺴﲏ ﺍﺻﻄﻼﺡ ﻭ ﳝﺜﻞ ﺗﻴﺎﺭﺍ ﻭﻣﺪﺭﺳﺔ ﻟﻠﺘﺮﺑﻴﺔ ﻭﺍﻟﺴﻠﻮﻙ ﰲ‬
‫ﺯﻣﻦ ﺍﻟﺴﻠﻒ‪ ،‬ﻭﻗﺪ ﺳﺎﺭ ﰲ ﺭﻛﺎﺑﻪ ﺃﻗﻮﺍﻡ ﻃﻠﻘﻮﺍ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻋﺘﺰﻟﻮﺍ ﻏﻤﺮﺍﺕ‬
‫ﺍﻟﺴﻴﺎﺳﺔ‪ ،‬ﻭﻋﺮﻓﻮﺍ ﺑﺮﺳﻢ ﺍﻟﺰﻫﺪ ﰲ ﺑﺪﺍﻳﺔ ﺃﻣﺮﻫﻢ‪ ،‬ﻭﻛﺎﻥ ﺃﻋﻼﻣﻬﻢ ﳑﻦ ﻟﺰﻣﻮﺍ‬
‫ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻛﺒﺸﺮ ﺍﳊﺎﰲ‪ ،‬ﻭﻣﺎﻟﻚ ﺑﻦ ﺩﻳﻨﺎﺭ‪ ،‬ﻭﺃﰊ ﺳﻠﻴﻤﺎﻥ ﺍﻟﺪﺍﺭﺍﱐ‪،‬‬
‫ﻭﺍﳉﻨﻴﺪ ﺳﻴﺪ ﺍﻟﻄﺎﺋﻔﺔ‪.‬‬
‫ﻭﻗﺪ ﺳﻠﻚ ﻣﺴﻠﻜﻬﻢ ﺃﻋﻼﻡ ﻓﻘﻬﺎﺀ ﺍﳌﺎﻟﻜﻴﺔ ﳑﻦ ﺻﻨﻔﻮﺍ ﰲ ﻫﺬﺍ ﺍﻟﺸﺄﻥ‬
‫ﻭﺻﺎﺭﻭﺍ ﻓﻴﻪ ﻗﺪﻭﺓ ﻭﺃﺋﻤﺔ ‪‬ﺗ ﹾﻘ‪‬ﺘ ﹶﻔﻰ ﺁﺛﺎﺭﻫﻢ ﻛﺎﺑﻦ ﺍﳊﺎﺝ‪ ،‬ﻭﺍﺑﻦ ﺃﰊ ﲨﺮﺓ‪،‬‬
‫ﻭﺍﻟﺸﺎﻃﱯ‪ ،‬ﻭﺍﻟﺸﻴﺦ ﺯﺭﻭﻕ ﺍﳌﺎﻟﻜﻲ »ﳏﺘﺴﺐ ﺍﻟﺼﻮﻓﻴﺔ« ﻭﺻﺎﺣﺐ »ﻋﺪﺓ‬
‫ﺍﳌﺮﻳﺪ«‪ ،‬ﳑﻦ ﻭﻗﻔﻮﺍ ﻋﻨﺪ ﻣﺴﻠﻚ ﺍﻟﺜﻮﺭﻱ‪ ،‬ﻭﺍﺑﻦ ﺍﳌﺒﺎﺭﻙ‪ ،‬ﻭﺳﺮﻱ ﺍﻟﺴﻘﻄﻲ‪،‬‬
‫ﻭﺍﳊﺎﺭﺙ ﺍﶈﺎﺳﱯ‪ ،‬ﻭﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺃﺩﻫﻢ‪ ،‬ﻭﻏﲑﻫﻢ ﳑﻦ ﻟﺰﻣﻮﺍ ﻫﺪﻱ ﺍﻟﻘﺮﺁﻥ‬
‫ﻭﺍﻟﺴﻨﺔ‪.‬‬
‫‪ -1‬ﺗﻔﺴﲑ ﺍﻟﻘﺮﻃﱯ‪.164/4 :‬‬
 ‫‪46‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬
‫ﻓﻬﺬﺍ ﺍﳌﻨﺤﻰ ﰲ ﺍﻟﺘﺼﻮﻑ ﺍﻟﺴﲏ ﻗﺪ ﺳﻠﻜﻪ ﺃﻋﻼﻡ ﺍﻷﺋﻤﺔ ﺍﻟﺮﺑﺎﻧﻴﲔ‪ ،‬ﻭﱂ‬
‫ﻳﺰﺍﻟﻮﺍ ﻳﺘﻮﺍﺻﻮﻥ ﺑﺎﻟﻌﻨﺎﻳﺔ ﺑﻪ ﰲ ﺗﺰﻛﻴﺔ ﺍﻷﻧﻔﺲ‪ ،‬ﻭﱂ ﻳﻘﻊ ﻋﻠﻴﻪ ﺇﻧﻜﺎﺭ ﺃﺣﺪ‬
‫ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺍﳌﻌﺘﱪﻳﻦ‪ ،‬ﺑﻞ ﻫﻮ ﺭﻭﺡ ﺍﻟﺘﺮﺑﻴﺔ ﻭﺳﺒﻴﻞ ﺗﺰﻛﻴﺔ ﺍﻷﻧﻔﺲ‪ ،‬ﻟﺰﻣﻪ‬
‫ﺃﻋﻼﻡ ﺍﻷﻣﺔ ﻋﻠﻰ ﻫﺪﻱ ﺍﻟﺸﺮﻳﻌﺔ ﻛﻤﺎ ﻗﺎﻝ ﺍﳉﻨﻴﺪ ﺳﻴﺪ ﺍﻟﻄﺎﺋﻔﺔ‪ » :‬ﺍﻟﻄﺮﻕ‬
‫ﻛﻠﻬﺎ ﻣﺴﺪﻭﺩﺓ ﻋﻠﻰ ﺍﳋﻠﻖ ﺇﻻ ﻣﻦ ﺍ ﹾﻗ‪‬ﺘ ﹶﻔﻰ ﺃﺛﺮ ﺍﻟﺮﺳﻮﻝ ﻭﺍﺗﺒﻊ ﺳﻨﺘﻪ‪ ،‬ﻭﻟﺰﻡ‬
‫ﻃﺮﻳﻘﺘﻪ« )‪.(1‬‬
‫ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥ ﻫﺬﺍ ﺍﳌﻨﺤﻰ ﺍﳌﻌﺘﺪﻝ ﻻ ﻳ‪‬ﻜﺴﺐ ﺻﺎﺣﺒﻪ ﺷﻬﺮﺓ‪ ،‬ﻭﻻ‬
‫ﻳﺼﻨﻊ ﻟﻪ ﺯﻋﺎﻣﺔ‪ ،‬ﻷﻥ ﻣﻘﺘﻀﺎﻩ ﺍﻟﺘﻮﺍﺿﻊ ﻭﻟﺰﻭﻡ ﻣﺎ ﻋﻠﻴﻪ ﺍﳉﻤﺎﻋﺔ‪ ،‬ﻭﺍ ﱢﻃﺮﺍﺡ‬
‫ﺣﺐ ﺍﻟﺮﺋﺎﺳﺔ‪ ،‬ﻭﺍﺗﺒﺎﻉ ﻫﺪﻱ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻭﻫﻮ ﺳﺒﻴﻞ ﻻ ﻳﺴﻤﺢ ﺑﺎﻟﺘﻤﻴﺰ‬
‫ﻭﺍﻟﺘﻔﺮﺩ ﻋﻦ ﺍﻷﻣﺔ ﲟﺬﻫﺐ ﺃﻭ ﳓﻠﺔ »ﻷﻥ ﻋﻼﻣﺔ ﺃﻫﻞ ﺍﳊﻖ ﺃﻧﻪ ﻟﻴﺴﺖ ﳍﻢ‬
‫ﻋﻼﻣﺔ« ﻭ»ﻣﻦ ﺃﺧﻠﺺ ﷲ ﱂ ﳛﺘﺞ ﺇﱃ ﺇﻋﻼﻥ«‪.‬‬
‫ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﳌﺬﻫﺐ ﺍﳌﺎﻟﻜﻲ ﻭﻣﻨﺤﻰ ﺍﻟﻮﺳﻄﻴﺔ ﻭﺍﻻﻋﺘﺪﺍﻝ‬
‫ﻭﻛﻤﺎ ﺍﺧﺘﺎﺭ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺍﻟﺴﻠﻮﻙ ﻣﺴﻠﻚ ﺇﻣﺎﻡ ﻣﻌﺘﺪﻝ ﻣﺸﻬﻮﺩ ﻟﻪ‬
‫ﺑﺎﻻﺳﺘﻘﺎﻣﺔ‪ ،‬ﺍﺧﺘﺎﺭﻭﺍ ﰲ ﺍﻟﻔﻘﻪ ﻣﺬﻫﺐ ﻋﺎﱂ ﺍﺗﻔﻘﺖ ﺍﻷﻣﺔ ﻋﻠﻰ ﺇﻣﺎﻣﺘﻪ‪،‬‬
‫ﻭﺃﲨﻌﺖ ﻋﻠﻰ ﻓﻀﻠﻪ‪ ،‬ﻓﺎﺧﺘﺎﺭﻭﺍ ﻣﺬﻫﺐ ﻋﺎﱂ ﺍﳌﺪﻳﻨﺔ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ‪ .‬ﻭﻋﻠﻴﻪ‬
‫ﻓﺤﺮﻱ ﺑﺎﻟﻌﻠﻤﺎﺀ ﻭﺍﻷﺋﻤﺔ ﺍﳋﻄﺒﺎﺀ ﺍﻟﺘﻨﻮﻳﻪ ﺑﻌﻠﻤﻪ‪ ،‬ﻭﺇﺭﺷﺎﺩ ﺍﻟﻨﺎﺱ ﻋﻠﻰ‬
‫ﻣﻨﻬﺠﻪ‪ ،‬ﻭﺟﻌﻠﻬﻢ ﻳﺘﻤﺴﻜﻮﻥ ﲟﺬﻫﺒﻪ‪ ،‬ﺃﺻﻮﻻ ﻭﻓﺮﻭﻋﺎ‪ ،‬ﻭﻓﻖ ﻣﻨﻬﺞ ﻣﺘﺠﺪﺩ‬
‫ﳏﻤﻮﺩ‪ ،‬ﳛﻔﻈﻨﺎ ﻣﻦ ﺑﺄﺱ ﺍﻟﺘﻔﻠﺖ ﺍﳌﻨﺒﻮﺫ‪ ،‬ﻛﻤﺎ ﻳﻘﻴﻨﺎ ﺁﻓﺔ ﺍﻟﺮﻛﻮﺩ‪ ،‬ﻭﺍﻟﺘﺨﻠﻒ‬
‫ﻭﺍﳉﻤﻮﺩ‪ .‬ﻭﺣﺮﻱ ﺑﺎﻷﺋﻤﺔ ﻣﻊ ﺫﻟﻚ ﺃﻥ ﻳﻔﻘﻬﻮﺍ ﺃﺩﻟﺔ ﻣﺬﻫﺐ ﻫﺬﺍ ﺍﻹﻣﺎﻡ‬
‫ﺍﻟﻌﻼﻣﺔ‪ ،‬ﻭﳚﻌﹸﻠﻮ ‪‬ﻫﺎ ﺑﲔ ﻳﺪﻱ ﺗﻮﺟﻴﻬﺎ‪‬ﻢ ﺷﺎﻣﺔ‪ ،‬ﻓﻬﺬﺍ ﻗﻤﲔ ﺃﻥ ﻳﻜﺴﺐ‬
‫ﺩﻋﻮ‪‬ﻢ ﺍﻟﻘﺒﻮﻝ ﺍﳊﺴﻦ‪ ،‬ﻭﳛﻤﻲ ﺍﻟﻨﺎﺱ ﺷﺮﻭﺭ ﺍﳊﲑﺓ ﻭﺍﻟﻔﱳ‪.‬‬
‫ﺍﻟﺜﺎﻣﻦ‪ :‬ﺗﺮﺗﻴﺐ ﺍﻷﻭﻟﻮﻳﺎﺕ ﰲ ﻓﻘﻪ ﺍﻟﺘﻮﺟﻴﻪ ﻭﺍﻹﺻﻼﺡ‬

‫‪ -1‬ﺗﻠﺒﻴﺲ ﺇﺑﻠﻴﺲ ﻻﺑﻦ ﺍﳉﻮﺯﻱ ‪.162‬‬

 ‫‪47‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬
‫ﻻ ﳜﻔﻰ ﺃﻥ ﻣﻦ ﻣﻘﺎﺻﺪ ﺍﻟﺪﻋﻮﺓ ﺳﺪ ﺍﻟﺜﻐﺮﺍﺕ ﺍﻟﻔﻜﺮﻳﺔ ﻭﺍﳌﻨﻬﺠﻴﺔ‬
‫ﻭﻋﻼﺝ ﺍﻵﻓﺎﺕ ﺍﻟﺘﺮﺑﻮﻳﺔ ﺍﻟﱵ ﻋﺎﱏ ﻭ ﻣﺎ ﺯﺍﻝ ﻳﻌﺎﱐ ﻣﻨﻬﺎ ﺍﳌﺴﻠﻤﻮﻥ ﰲ‬
‫ﺍﻟﺴﻠﻮﻙ ﻭﺳﺪﺍﺩ ﺍﳌﻨﻬﺞ ﻭﺇﺗﻘﺎﻥ ﺍﻟﺘﺤﻜﻢ ﰲ ﺳﻨﻦ ﺑﻨﺎﺀ ﺍﳊﻀﺎﺭﺓ ﻭﺍ‪‬ﺘﻤﻊ‪،‬‬
‫ﳋﺪﻣﺔ ﺣﺎﺿﺮ ﺍﻷﻣﺔ ﻭﻣﺴﺘﻘﺒﻠﻬﺎ‪ .‬ﻭ ﻣﻌﻠﻮﻡ ﺃﻧﻪ ﻻ ﻳﺘﺄﺗﻰ ﺫﻟﻚ ﺇﻻ ﲟﺮﺍﻋﺎﺓ‬
‫ﺣﺎﺟﻴﺎﺕ ﺍﻟﻌﺼﺮ ﻭﻣﺘﻄﻠﺒﺎﺕ ﺍﻟﻮﺍﻗﻊ‪ ،‬ﻭ ﺍﺳﺘﺸﺮﺍﻑ ﻣﺴﺘﻘﺒﻞ ﺍﻹﺳﻼﻡ ﻓﻜﺮﺍ‬
‫ﻭﺣﻀﺎﺭﺓ‪.‬‬
‫ﻭﻣﻦ ﻋﻈﻴﻢ ﺍﻵﻓﺎﺕ ﺍﳌﻨﻬﺠﻴﺔ ﺍﻟﱵ ﺃﺻﻴﺐ ‪‬ﺎ ﺍﻟﻌﻘﻞ ﺍﳌﺴﻠﻢ ﺍﻹﺧﻼﻝ ﺑﻔﻘﻪ‬
‫ﺍﻷﻭﻟﻮﻳﺎﺕ ﰲ ﻣﻌﺎﳉﺔ ﺍﻟﻮﺍﻗﻊ‪ ،‬ﻭﻋﺪﻡ ﺍﻋﺘﺒﺎﺭ ﺣﺎﺟﺎﺕ ﺍﻷﻣﺔ ﰲ ﻣﺮﺍﺗﺐ‬
‫ﺍﻟﻌﻼﺝ‪ ،‬ﻭﻗﻀﺎﻳﺎ ﺍﳋﻼﻑ ﻭﺍﳌﻮﺍﺟﻬﺔ‪ ،‬ﺣﻴﺚ ﻏﻠﺐ ﻋﻠﻰ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ‬
‫ﺍﻹﻏﺮﺍﻕ ﰲ ﺍﳉﺰﺋﻴﺎﺕ ﻋﻠﻰ ﺣﺴﺎﺏ ﺍﻟﻜﻠﻴﺎﺕ‪ ،‬ﻭﺍﻟﻮﻟﻊ ﺑﺘﻠﻚ ﺍﻟﻔﺮﻋﻴﺎﺕ‬
‫ﻋﻠﻰ ﺣﺴﺎﺏ ﺍﳌﻌﻀﻼﺕ‪.‬‬
‫ﻓﺎﻟﻮﺍﺟﺐ ﻣﺮﺍﻋﺎﺓ ﻓﻘﻪ ﺍﻷﻭﻟﻮﻳﺎﺕ ﰲ ﻣﻌﺎﳉﺔ ﺍﻷﺩﻭﺍﺀ ﻭﺍﻟﻌﻠﻞ‪ ،‬ﻭﺗﺮﺗﻴﺐ‬
‫ﺩﺭﺟﺎﺕ ﺍﳋﻼﻑ ﰲ ﻋﻼﺝ ﺍﻷﺯﻣﺎﺕ ﺍﻟﻔﻜﺮﻳﺔ ﻭﺍﳊﻀﺎﺭﻳﺔ‪ ،‬ﻣﻊ ﺍﶈﺎﻓﻈﺔ‬
‫ﻋﻠﻰ ﺁﺩﺍﺏ ﺍﳋﻼﻑ ﻣﻊ ﺍﳌﺨﺎﻟﻒ ﰲ ﻣﺴﺎﺋﻞ ﺍﻟﻔﺮﻭﻉ‪ ،‬ﻷﻥ ﺍﳋﻼﻑ ﻓﻴﻬﺎ ﻻ‬
‫ﻳﻔﺴﺪ ﻟﻠﻮﺩ ﻗﻀﻴﺔ‪.‬‬
‫ﻭﻻ ﻳﻠﻴﻖ ﺃﻥ ‪‬ﻳﺸﻐﻞ ﺍﳌﺴﻠﻤﻮﻥ ﺑﻘﻀﺎﻳﺎ ﻻ ﺟﺪﻭﻯ ﻣﻦ ﺇﺛﺎﺭ‪‬ﺎ‪ ،‬ﻳﺴﺘﻨﻔﺪﻭﻥ‬
‫ﰲ ﻏﻤﺎﺭﻫﺎ ﺟﻬﻮﺩﻫﻢ‪ ،‬ﻭﻳﻀﻴﻌﻮﻥ ﺑﺬﻟﻚ ﻭﺍﺟﺒﺎﺕ ﻣﻦ ﻓﺮﻭﺽ ﺍﻟﻜﻔﺎﻳﺔ‪،‬‬
‫ﻋﻠﻴﻬﺎ ﺗﻨﺒﲏ ﺣﻀﺎﺭﺓ ﺍﻷﻣﺔ ﻭﺳﻴﺎﺩ‪‬ﺎ‪.‬‬
‫ﺍﻟﺘﺎﺳﻊ‪ :‬ﺍﻟﺪﻋﻮﺓ ﺑﺎﳊﻜﻤﺔ ﻭﺍﻟﺘﺄﱐ ﻭﺍﻟﺘﺪﺭﺝ ﰲ ﺍﻹﺻﻼﺡ‬
‫ﺇﻥ ﺳﻨﻦ ﺍﷲ ﰲ ﺍﻟﺘﻐﻴﲑ ﻭﺇﺻﻼﺡ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺟﺮﺕ ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭ ﺳﻨﺔ‬
‫ﺍﻟﺘﺪﺭﺝ ﻭﺳﻨﺔ ﺍﻷﺟﻞ ﺍﳌﺴﻤﻰ‪ ،‬ﻷﻥ ﻣﺎ ﺗﺮﺍﻛﻢ ﻣﻦ ﺍﳋﻄﺄ ﻭﺍﻻﳓﺮﺍﻑ ﰲ‬
‫ﺳﻨﲔ ﻻ ﳝﻜﻦ ﺗﻐﻴﲑﻩ ﺑﲔ ﻋﺸﻴﺔ ﻭﺿﺤﺎﻫﺎ‪ ،‬ﻭﻟﺬﻟﻚ ﻭﺟﺐ ﺍﻟﺘﺄﱐ ﻭﺍﻟﺘﺪﺭﺝ‬
‫ﰲ ﻋﻼﺝ ﺍﻷﻣﻮﺭ‪.‬‬
‫ﻭﻗﺪ ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪:‬‬
 ‫‪48‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬
‫‪‬ﺍﺩ‪‬ﻉ‪ ‬ﺇِﻟﹶﻰ ﺳ‪‬ﺒِﻴﻞِ ﺭ‪‬ﺑ‪‬ﻚ‪ ‬ﺑِﺎﻟﹾﺤِﻜﹾﻤ‪‬ﺔِ ﻭ‪‬ﺍﻟﹾﻤ‪‬ﻮ‪‬ﻋِﻈﹶﺔِ ﺍﻟﹾﺤ‪‬ﺴ‪‬ﻨﹶﺔِ‪،‬‬
‫ﻭ‪‬ﺟ‪‬ﺎﺩِﻟﹾﻬ‪‬ﻢ‪ ‬ﺑِﺎﻟﱠﺘِﻲ ﻫِﻲ‪ ‬ﺃﹶﺣ‪‬ﺴ‪‬ﻦ‪) ‬ﺍﻟﻨﺤﻞ‪(125:‬‬
‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪:‬‬
‫‪‬ﺍﺩ‪‬ﻓﹶﻊ‪ ‬ﺑِﺎﻟﱠﺘِﻲ ﻫِﻲ‪ ‬ﺃﹶﺣ‪‬ﺴ‪‬ﻦ‪ ‬ﻓﹶﺈِﺫﹶﺍ ﺍﻟﱠﺬِﻱ ﺑ‪‬ﻴ‪‬ﻨﹶﻚ‪ ‬ﻭ‪‬ﺑ‪‬ﻴ‪‬ﻨﹶﻪ‪‬‬
‫ﻋ‪‬ﺪ‪‬ﺍﻭ‪‬ﺓﹲ ﻛﹶﺄﹶﻧﱠﻪ‪ ‬ﻭ‪‬ﻟِﻲﱞ ﺣ‪‬ﻤِﻴﻢٌ‪) ‬ﻓﺼﻠﺖ‪(34:‬‬
‫ﻭﻗﺪ ﺟﻌﻞ ﺍﷲ ﻟﻜﻞ ﺣﺎﻝ ﻭﻭﺍﻗﻊ ﺃﺟﻼ ﻣﺴﻤﻰ ﳝﻀﻲ ﻓﻴﻪ‪ ،‬ﻭﻟﺬﻟﻚ ﻗﺎﻝ‬
‫ﺍﺑﻦ ﻋﻄﺎﺀ ﺍﷲ ﺍﻟﺴﻜﻨﺪﺭﻱ‪» :‬ﱂ ﻳ‪‬ﺒﻖ ﻣﻦ ﺍﳉﻬﻞ ﺷﻴﺌﺎ ﻣﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳ‪‬ﻈﻬﺮ ﰲ‬
‫)‪(1‬‬
‫ﺍﻟﻮﻗﺖ ﻣﺎ ﱂ ﻳ‪‬ﻈﻬﺮﻩ ﺍﷲ ﻓﻴﻪ«‬
‫ﻭﺳﻨﺔ ﺍﻟﺘﺪﺭﺝ ﺗﻘﺘﻀﻲ ﺍﻟﺴﲑ ﺑﺮﻓﻖ ﻭﺗﺄ ﱟﻥ‪ ،‬ﻓﻘﺪ ﻣﺪﺡ ﺍﻟﻨﱯ ﺃﺷﺞ ﺑﲏ‬
‫ﻉ ‪‬ﺑ ِﻦ‬ ‫ﺖ ﺍﹾﻟﻮ‪‬ﺍ ِﺯ ِ‬ ‫ﻋﺒﺪ ﺍﻟﻘﻴﺲ ﲟﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﻣﻦ ﺍﳊﻠﻢ ﻭﺍﻟﺘﺄﱐ ﻓﻌﻦ ﹸﺃﻡ‪ ‬ﹶﺃﺑ‪‬ﺎ ﹶﻥ ِﺑ‪‬ﻨ ِ‬
‫ﺲ ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﻟﻤ‪‬ﺎ ﹶﻗ ِﺪ ‪‬ﻣﻨ‪‬ﺎ ﺍﹾﻟ ‪‬ﻤﺪِﻳ‪‬ﻨ ﹶﺔ‬ ‫ﻉ ‪‬ﻭﻛﹶﺎ ﹶﻥ ﻓِﻲ ‪‬ﻭ ﹾﻓ ِﺪ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﹾﻟ ﹶﻘ‪‬ﻴ ِ‬ ‫ﻉ ‪‬ﻋ ‪‬ﻦ ِﺟ ‪‬ﺪﻫ‪‬ﺎ ﺯ‪‬ﺍ ِﺭ ٍ‬ ‫ﺯ‪‬ﺍ ِﺭ ٍ‬
‫ﺠ ‪‬ﻌ ﹾﻠﻨ‪‬ﺎ ‪‬ﻧ‪‬ﺘﺒ‪‬ﺎ ‪‬ﺩ ‪‬ﺭ ِﻣ ‪‬ﻦ ‪‬ﺭﻭ‪‬ﺍ ِﺣِﻠﻨ‪‬ﺎ ﹶﻓﻨ‪ ‬ﹶﻘﺒ‪‬ﻞﹸ ‪‬ﻳ ‪‬ﺪ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ ‪‬ﻭ ِﺭ ‪‬ﺟﹶﻠﻪ‪ ‬ﻗﹶﺎ ﹶﻝ ﻭ‪‬ﺍ‪‬ﻧ‪‬ﺘ ﹶﻈ ‪‬ﺮ ﺍﹾﻟﻤ‪‬ﻨ ِﺬﺭ‪‬‬ ‫ﹶﻓ ‪‬‬
‫ﻚ ‪‬ﺧﻠﱠ‪‬ﺘ‪‬ﻴ ِﻦ‬ ‫ﺲ ﹶﺛ ‪‬ﻮ‪‬ﺑ‪‬ﻴ ِﻪ ﹸﺛﻢ‪ ‬ﹶﺃﺗ‪‬ﻰ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟﻪ‪ِ ‬ﺇﻥﱠ ﻓِﻴ ‪‬‬ ‫ﺍﹾﻟﹶﺄ ‪‬ﺷ ‪‬ﺞ ‪‬ﺣﺘ‪‬ﻰ ﹶﺃﺗ‪‬ﻰ ‪‬ﻋ‪‬ﻴ‪‬ﺒ‪‬ﺘﻪ‪ ‬ﹶﻓﹶﻠِﺒ ‪‬‬
‫ﺨﻠﱠﻖ‪ِ ‬ﺑ ِﻬﻤ‪‬ﺎ ﹶﺃ ‪‬ﻡ ﺍﻟﱠﻠ ‪‬ﻪ‬ ‫ﺤ ﹾﻠ ‪‬ﻢ ﻭ‪‬ﺍﹾﻟﹶﺄﻧ‪‬ﺎﺓﹸ‪ .‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ ﹶﺃﻧ‪‬ﺎ ﹶﺃ‪‬ﺗ ‪‬‬ ‫ﺤ‪‬ﺒ ‪‬ﻬﻤ‪‬ﺎ ﺍﻟﱠﻠ ‪‬ﻪ‪ :‬ﺍﹾﻟ ِ‬
‫‪‬ﻳ ِ‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ ِﻟﻠﱠ ِﻪ ﺍﱠﻟﺬِﻱ ‪‬ﺟ‪‬ﺒﹶﻠﻨِﻲ‬ ‫ﻚ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬﻤ‪‬ﺎ ؟ ﻗﹶﺎ ﹶﻝ‪ :‬ﺍﹾﻟ ‪‬‬ ‫‪‬ﺟ‪‬ﺒﹶﻠﻨِﻲ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬﻤ‪‬ﺎ ﻗﹶﺎ ﹶﻝ ‪‬ﺑ ِﻞ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺟ‪‬ﺒﹶﻠ ‪‬‬
‫)‪(2‬‬
‫ﺤ‪‬ﺒ ‪‬ﻬﻤ‪‬ﺎ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮﹸﻟ ‪‬ﻪ«‬‫‪‬ﻋﻠﹶﻰ ‪‬ﺧﻠﱠ‪‬ﺘ‪‬ﻴ ِﻦ ‪‬ﻳ ِ‬
‫ﺇﻥ ﺍﻟﺮﻓﻖ ﻣﺎ ﺩﺧﻞ ﺷﻴﺌﺎ ﺇﻻ ﺯﺍﻧﻪ‪ ،‬ﻭﻣﺎ ﺧﻼ ﻣﻦ ﺷﻲﺀ ﺇﻻ ﺷﺎﻧﻪ)‪ ،(3‬ﻭﻣﻦ‬
‫ﰒ ﻗﺎﻝ ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ‪» :‬ﻻ ﳛﻞ ﻷﺣﺪ ﺃﻥ ‪‬ﻳﻘ ِﺪ ‪‬ﻡ ﻋﻠﻰ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ‬
‫ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ﺇﻻ ﺑﺸﺮﻭﻁ ﺛﻼﺛﺔ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﻋﺎﳌﺎ ﲟﺎ ﻳﺄﻣﺮ‪ ،‬ﻋﺎﳌﺎ ﲟﺎ‬
‫ﻳﻨﻬﻰ‪ ،‬ﺭﻓﻴﻘﺎ ﻓﻴﻤﺎ ﻳﺄﻣﺮ‪ ،‬ﺭﻓﻴﻘﺎ ﻓﻴﻤﺎ ﻳﻨﻬﻰ‪ ،‬ﻋﺪﻻ ﻓﻴﻤﺎ ﻳﺄﻣﺮ‪ ،‬ﻋﺪﻻ ﻓﻴﻤﺎ‬
‫ﻳﻨﻬﻰ«)‪.(4‬‬

‫‪ -1‬ﺣﻜﻢ ﺍﺑﻦ ﻋﻄﺎﺀ ﺍﷲ ﺍﻟﺴﻜﻨﺪﺭﻱ‪.‬‬

‫‪ -2‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ‪ 5225‬ﻭﺍﻟﻄﱪﺍﱐ ‪ 275/5‬ﻭﺍﻟﺒﻴﻬﻘﻲ ‪.102/7‬‬
‫‪ -3‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ ‪ 171/6‬ﻭﻣﺴﻠﻢ ‪ 2594‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ ‪ 2478‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ ‪.4185‬‬
‫‪ -4‬ﺫﻛﺮﻩ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﰲ ﻛﺘﺎﺏ "ﺍﻟﻮﺭﻉ" ﺹ ‪.155‬‬
 ‫‪49‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬
‫ﺍﻟﻌﺎﺷﺮ‪ :‬ﺗﻌﻠﻴﻢ ﺍﻟﻨﺎﺱ ﺑﺼﻐﺎﺭ ﺍﻟﻌﻠﻢ ﻗﺒﻞ ﻛﺒﺎﺭﻩ‬
‫ﻟﻘﺪ ﻭﺻﻒ ﺍﷲ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺮﺑﺎﻧﻴﲔ ﺑﺄﻬﻧﻢ ﺍﻟﻌﺎﳌﻮﻥ ﺍﻟﻌﺎﻣﻠﻮﻥ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫‪‬ﻭ‪‬ﻟﹶﻜِﻦ‪ ‬ﻛﹸﻮﻧﹸﻮﺍ ﺭ‪‬ﺑ‪‬ﺎﻧِﻴ‪‬ﻴﻦ‪ ‬ﺑِﻤ‪‬ﺎ ﻛﹸﻨﹾﺘﹸﻢ‪ ‬ﺗﹶﻌ‪‬ﻠﹶﻤ‪‬ﻮﻥ‪ ‬ﺍﻟﹾﻜِﺘﹶﺎﺏ‪‬‬
‫ﻭ‪‬ﺑِﻤ‪‬ﺎ ﻛﹸﻨﹾﺘﹸﻢ‪ ‬ﺗﹶﺪ‪‬ﺭ‪‬ﺳ‪‬ﻮﻥ‪) ‬ﺁﻝ ﻋﻤﺮﺍﻥ‪(79:‬‬
‫ﺍﻟﺮﺑﺎﱐ ﺍﻟﺬﻱ ﻳﻌﻠﻢ ﺍﻟﻨﺎﺱ ﺑﺼﻐﺎﺭ ﺍﻟﻌﻠﻢ ﻗﺒﻞ ﻛﺒﺎﺭﻩ‪ .‬ﻭﻫﺬﺍ ﻳﻘﺘﻀﻲ ﺍﻟﻌﻨﺎﻳﺔ‬
‫ﺑﺘﺰﻛﻴﺔ ﺍﻷﻧﻔﺲ‪ ،‬ﻭﺍﻻﲡﺎﻩ ﺇﱃ ﺑﻨﺎﺀ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻫﻮ ﳏﻮﺭ ﺍﻹﺻﻼﺡ‬
‫ﻭﺍﻟﺘﻐﻴﲑ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫‪‬ﺇِﻥ‪ ‬ﺍﷲَ ﻻﹶ ﻳ‪‬ﻐﹶﻴ‪‬ﺮ‪ ‬ﻣ‪‬ﺎ ﺑِﻘﹶﻮ‪‬ﻡٍ ﺣ‪‬ﺘﱠﻰ ﻳ‪‬ﻐﹶﻴ‪‬ﺮ‪‬ﻭﺍ ﻣ‪‬ﺎ ﺑِﺄﹶﻧﹾﻔﹸﺴِﻬِﻢ‪‬‬
‫)ﺍﻟﺮﻋﺪ‪(11:‬‬
‫ﻓﺈﻥ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻔﺮﻭﻉ ﺍﳋﻼﻑ ﰲ ﺍﳌﺬﺍﻫﺐ ﻋﻤﻮﻣﺎ ﺃﻣﻮﺭ ﺍﺗﺴﻌﺖ ﳍﺎ ﺃﻧﻈﺎﺭ‬
‫ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻭﻗﺎﻝ ﻓﻴﻬﺎ ﺍﻷﺋﻤﺔ ﲟﺎ ﻇﻬﺮ ﳍﻢ ﻣﻦ ﺍﻷﺩﻟﺔ‪ ،‬ﻓﻼ ﻳﺴﻮﻍ ﺃﻥ ﺗﻜﻮﻥ‬
‫ﻣﺜﺎﺭ ﺧﻼﻑ ﻭﻧﺰﺍﻉ ﺑﲔ ﺍﻟﻨﺎﺱ‪ ،‬ﻷﻬﻧﺎ ﺩﺍﺧﻠﺔ ﺿﻤﻦ ﻣﺴﻤﻰ ﺍﻻﺟﺘﻬﺎﺩ‬
‫ﻭﺍﳋﻼﻑ ﺍﳌﻌﺘﱪ ﺍﻟﺬﻱ ﱂ ﻳﺰﻝ ﺍﻟﻌﻠﻤﺎﺀ ﻳﻀﺠﻌﻮﻥ ﺍﳋﻼﻑ ﻓﻴﻪ ﻣﺎ ﺑﲔ ﺭﺍﺩ‬
‫ﻭﻣﺮﺩﻭﺩ ﻋﻠﻴﻪ‪ ،‬ﻭﱂ ﻳﻘﻊ ﺑﻴﻨﻬﻢ ﻣﺎ ﻳﻔﺴﺪ ﺍﻟﻮﺩ ﺃﻭ ﳛﺪﺙ ﺷﺮﺧﺎ ﰲ ﻭﺣﺪﺓ‬
‫ﺍﻷﻣﺔ‪ ،‬ﻓﻼ ﻳﺴﺘﻘﻴﻢ ﺃﻥ ﳛﻤﻞ ﺍﳌﺮﺀ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺁﺭﺍﺀ ﺍﺟﺘﻬﺎﺩﻳﺔ ﳑﺎ ﻳﻈﻨﻪ‬
‫ﺻﻮﺍﺑﺎ‪ ،‬ﻓﻴﺤﺪﺙ ﺑﻴﻨﻬﻢ ﺧﻼﻓﺎ ﻭﻓﺘﻨﺔ ﺗﻀﻴﻊ ﺑﺴﺒﺒﻬﺎ ﺍﻷﺻﻮﻝ‪ ،‬ﻣﻦ ﺃﺟﻞ ﺇﻗﺮﺍﺭ‬
‫ﻓﺮﻉ ﻣﻦ ﺍﻟﻔﺮﻭﻉ ﱂ ﻳ‪‬ﻠﺰﻡ ﺍﷲ ﺃﺣﺪﺍ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺑﻪ‪ ،‬ﰲ ﺣﲔ ﺃﻭﺟﺐ‬
‫ﻋﻠﻴﻬﻢ ﻟﺰﻭﻡ ﺍﳉﻤﺎﻋﺔ ﻭﺍﻻﻋﺘﺼﺎﻡ ﺑﺎﻟﻮﺣﺪﺓ ﻭﻧﺒﺬ ﺍﻟﻔﺮﻗﺔ‪.‬‬

‫ﺍﳊﺎﺩﻱ ﻋﺸﺮ‪ :‬ﺍﺟﺘﻨﺎﺏ ﺍﳌﻀﺎﻳﻖ ﺍﳌﺜﲑﺓ ﻟﻠﺨﻼﻑ‬

‫ﻭﳑﺎ ﳚﺘﻨﺒﻪ ﺍﻟﻮﻋﺎﻅ ﻭﺍﳌﺮﺷﺪﻭﻥ ﻃﺮﻕ ﺍﻟﻘﻀﺎﻳﺎ ﺍﳌﺴﺘﻐﺮﺑﺔ ﺍﻟﱵ ﻻ ﻃﺎﺋﻞ‬
‫ﻣﻦ ﻃﺮﻗﻬﺎ ﻭﻻ ﺧﲑ ﰲ ﺍﳋﻮﺽ ﻓﻴﻬﺎ‪ ،‬ﳑﺎ ﺷﻐﻒ ﺑﻪ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﺍﻟﺬﻳﻦ‬
‫ﻼ ِﺣ‪‬ﺒﺔ ﻭﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﻮﺍﺿﺤﺔ‪ ،‬ﻭﻳﻨﻘﺮﻭﻥ ﻋﻦ ﺍﻟﻘﻀﺎﻳﺎ‬
‫ﻳﺘﺮﻛﻮﻥ ﺍﶈﺠﺔ ﺍﻟ ﱠ‬
 ‫‪50‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬
‫ﺍﻟﺸﺎﺋﻜﺔ ﺍﳌﻌﺘﻤﺔ‪ ،‬ﺍﻟﱵ ﻻ ﺗﺘﻀﺢ ﻓﻴﻬﺎ ﺍﻟﺮﺅﻳﺎ ﻟﺬﻭﻱ ﺍﻟﺒﺼﺎﺋﺮ‪ ،‬ﻓﻜﻴﻒ ﺑﺎﻟﻌﺎﻣﻲ‬
‫ﺍﳊﺎﺋﺮ‪ .‬ﻭﻗﺪ ﻭﺭﺩ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳋﻮﺽ ﰲ ﺍﻷﻏﺎﻟﻴﻂ‪ ،‬ﻭﻣﺎ ﺃﻧﺖ ﲟﺤﺪﺙ ﻗﻮﻣﺎ‬
‫ﺣﺪﻳﺜﺎ ﻻ ﺗﺒﻠﻐﻪ ﻋﻘﻮﳍﻢ ﺇﻻ ﻛﺎﻥ ﻟﺒﻌﻀﻬﻢ ﻓﺘﻨﺔ«)‪ .(1‬ﻭﰲ ﺍﳊﺪﻳﺚ »ﻬﻧﻰ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﻋﻦ ﺍﻷﻏﻠﻮﻃﺎﺕ«)‪ .(2‬ﻗﺎﻝ ﺍﻷﻭﺯﺍﻋﻲ‪ :‬ﻳﻌﲏ ﺷﺪﺍﺩ ﺍﳌﺴﺎﺋﻞ‪،‬‬
‫ﻭﺍﳌﺮﺍﺩ ﺑﺬﻟﻚ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺒﺤﺚ ﻭﺍﻟﺘﻨﻘﲑ ﻋﻦ ﺍﳌﺴﺎﺋﻞ ﺍﻟﱵ ﱂ ﺗﻘﻊ‪ ،‬ﳑﺎ ﻫﻮ‬
‫ﺿﻴﺎﻉ ﺟﻬﺪ ﻭﻧﺼﺐ ﻟﻴﺲ ﻭﺭﺍﺀﻩ ﺃﺭﺏ‪.‬‬
‫ﺫﻟﻚ ﺃﻥ ﺇﺛﺎﺭﺓ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﻘﻀﺎﻳﺎ ﻣﺴﻠﻚ ﺃﻛﻴﺪ ﺍﳌﺰﺍﻟﻖ‪ ،‬ﻭﻛﻢ ﻣﻦ ﻣﺘﻜﻠﻢ‬
‫ﻓﻴﻬﺎ ﺑﺴﻮﺀ ﺷﺘﺖ ﺍﻟﻨﺎﺱ ﺑﺬﻟﻚ‪ .‬ﻭﻣﻦ ﺣﻜﻤﺔ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﻭﻧﻀﺞ ﻣﻨﻬﺠﻪ‬
‫ﺍﻋﺘﻤﺎﺩﻩ ﻗﺎﻋﺪﺓ ﺳﺪ ﺍﻟﺬﺭﺍﺋﻊ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﳌﺴﺎﺋﻞ ﺍﳌﻔﻀﻴﺔ ﺇﱃ ﺍﻟﺸﺮﻭﺭ‬
‫ﻭﺍﻟﻔﱳ‪ ،‬ﻭﺍﻋﺘﺒﺎﺭ ﻗﺎﻋﺪﺓ ﻣﺮﺍﻋﺎﺓ ﺍﳋﻼﻑ ﻟﺘﻮﺣﻴﺪ ﴰﻞ ﺍﻷﻣﺔ‪ ،‬ﻭﺭﲪﺔ ﺑﺎﻟﻌﻘﻞ‬
‫ﺍﳌﺴﻠﻢ ﺃﻥ ﻳﺘﻴﻪ ﻭﺗﻀﻴﻊ ﺟﻬﻮﺩﻩ ﻓﻴﻤﺎ ﻻ ﻳ‪‬ﺠﺪﻱ ﺍﻟﻨﺎﺱ ﻧﻔﻌﺎ‪.‬‬
‫ﺍﻟﺜﺎﱐ ﻋﺸﺮ‪ :‬ﺳﻌﺔ ﺍﻷﻓﻖ ﻭﻧﺒﺬ ﺍﳉﻤﻮﺩ ﻭﺍﻻﻧﻐﻼﻕ‬
‫ﺇﻥ ﻣﻦ ﲤﺎﻡ ﺍﻟﺮﺷﺪ ﻭﻛﻤﺎﻝ ﻋﻘﻞ ﺍﻟﻌﺎﱂ ﺳﻌﺔ ﺍﻷﻓﻖ ﻭﺍﻟﻨﻈﺮ‪ ،‬ﻭﻣﻨﺎﺑﺬﺓ‬
‫ﺍﳉﻤﻮﺩ ﺍﻟﺬﻱ ﱂ ﺗﺄﺕ ﺑﻪ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻓﺈﳕﺎ »ﺍﻟﻔﻘﻪ ﺍﻟﺮﺧﺼﺔ ﻣﻦ ﺛﻘﺔ‪ ،‬ﺃﻣﺎ‬
‫ﺍﻟﺘﺸﺪﺩ ﻓﻜﻞ ﺍﻟﻨﺎﺱ ﲢﺴﻨﻪ« ﻛﻤﺎ ﻗﺎﻝ ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ‪.‬‬
‫ﻭﻗﺪ ﺑﺎﺕ ﺍﻟﺘﻄﺮﻑ ﺍﻟﻴﻮﻡ ﺷﺮﺍ ﻟﻪ ﻗﺮﻭﻥ‪ ،‬ﺭﻏﻢ ﺃﻧﻪ ﺁﻓﺔ ﻣﻦ ﺍﻵﻓﺎﺕ ﺍﻟﱵ‬
‫ﺍﺑﺘﻠﻴﺖ ‪‬ﺎ ﺍﻟﺒﺸﺮﻳﺔ ﻣﻨﺬ ﻗﺮﻭﻥ‪ .‬ﻭﳓﻦ ‪-‬ﺃﻣﺔ ﺍﻹﺳﻼﻡ‪ -‬ﺃﻣﺮﻧﺎ ﺍﷲ ﺃﻥ ﻧﻜﻮﻥ‬
‫ﺃﻣﺔ ﺍﻟﻮﺳﻄﻴﺔ ﻭﺍﻻﻋﺘﺪﺍﻝ‪ ،‬ﺩﻭﳕﺎ ﺗﻔﺮﻳﻂ ﻭﻻ ﺇﻓﺮﺍﻁ‪ ،‬ﻭﻣﻦ ﺫﻟﻚ ﺳﻠﻮﻙ ﻬﻧﺞ‬
‫ﺍﻻﻋﺘﺪﺍﻝ ﰲ ﺍﻷﺣﻜﺎﻡ ﻭﺍﳊﺬﺭ ﻣﻦ ﺍﻟﻮﻗﻮﻉ ﰲ ﻓﺘﻨﺔ ﺍﻟﺘﻜﻔﲑ ﺑﺎﳌﻌﺎﺻﻲ ﺍﻟﱵ‬
‫ﻫﻲ ﺃﻭﻝ ﺑﺪﻋﺔ ﻇﻬﺮﺕ ﰲ ﺍﳋﻮﺍﺭﺝ‪ .‬ﺇﺫ ﺃﻥ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻻ ﻳ‪‬ﻜﻔﺮﻭﻥ ﺃﺣﺪﺍ‬
‫ﻣﻦ ﺃﻫﻞ ﺍﻟﻘﺒﻠﺔ ﺑﺬﻧﺐ ﺍﺭﺗﻜﺒﻪ ﻣﺎ ﱂ ﻳﺴﺘﺤﻠﻪ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﺃﰊ ﺯﻳﺪ ﺍﻟﻘﲑﻭﺍﱐ‪:‬‬
‫)‪(3‬‬
‫"ﻭﺃﻧﻪ ﻻ ﻳ‪ ‬ﹶﻜﻔﱠﺮ‪ ‬ﺃﺣ ‪‬ﺪ ﺑﺬﻧ‪‬ﺐ ﻣﻦ ﺃﻫﻞ ﺍﻟﻘﺒﻠﺔ‪".‬‬

‫‪ -1‬ﻣﺴﻠﻢ ﰲ ﻣﻘﺪﻣﺔ ﺻﺤﻴﺤﻪ ‪ 11/1‬ﻭﻫﻮ ﻣﻦ ﻛﻼﻡ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ‪.‬‬

‫‪ -2‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ ‪ 435/5‬ﻭﺍﻟﻄﱪﺍﱐ ﰲ ﺍﻟﻜﺒﲑ ‪ 386/19‬ﻭﰲ ﺍﻷﻭﺳﻂ ‪.137/8‬‬
‫‪ -3‬ﻣﻘﺪﻣﺔ ﺭﺳﺎﻟﺔ ﺍﺑﻦ ﺃﰊ ﺯﻳﺪ ﺍﻟﻘﲑﻭﺍﱐ‪.6 :‬‬
 ‫‪51‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬
‫ﻭﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﻋﺒ ‪‬ﺪ ﺍﻟﻮﻫﺎﺏ‪» :‬ﻓﺎﳌﺬﻧﺒﻮﻥ ﻣﻦ ﺃﻫﻞ ﺍﳌﻠﺔ ﻣﺆﻣﻨﻮﻥ‬
‫ﻣﺬﻧﺒﻮﻥ‪ ،‬ﻭﻻ ﳜﺮﺟﻮﻥ ﺑﺬﻧﻮ‪‬ﻢ ﻋﻦ ﺍﻹﺳﻼﻡ ﻭﻻ ﻋﻦ ﺍﻹﳝﺎﻥ‪ ،‬ﻭﻻ ﺗ‪‬ﺤﺒِﻂ‬
‫ﺫﻧﻮﺑ‪‬ﻬﻢ ﺇﳝﺎﻧ‪‬ﻬﻢ‪ ،‬ﻫﺬﺍ ﻗﻮ ﹸﻝ ﺃﺋﻤﺔ ﺍﻟﺴﻨﺔ ﻭﺳﻠﻒ ﺍﻷﻣﺔ‪ .‬ﻭﻗﺎﻟﺖ ﺍﳋﻮﺍﺭﺝ‪ :‬ﺇﻥ‬
‫ﻛﻞ ﺫﻧﺐ ﹸﻛ ﹾﻔ ‪‬ﺮ ﳜﺮﺝ ﺑﻪ ﺻﺎﺣﺒ‪‬ﻪ ﻣﻦ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻗﺎﻟﺖ ﺍﳌﻌﺘﺰﻟﺔ‪ :‬ﺇﻥ ﺍﻟﻜﺒﺎﺋﺮ‬
‫ﳜﺮﺝ ‪‬ﺎ ﺻﺎﺣﺒﻬﺎ ﻣﻦ ﺍﻹﳝﺎﻥ ﺇﱃ ﻣﱰﻟﺔ ﺑﲔ ﺍﳌﱰﻟﺘﲔ‪ ،‬ﻻ ﻳﺴﻤﻰ ﻣﺆﻣﻨﺎ ﻭﻻ‬
‫ﻛﺎﻓﺮﺍ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ ﻳﺴﻤﻰ ﻣﻨﺎﻓﻘﺎ‪ .‬ﻭﺍﻟﺬﻱ ﻳﺪﻝ ﻋﻠﻴﻪ ﺍﻟﺪﻟﻴﻞ ﺃﻥ ﺍﺳﻢ‬
‫ﺼﺪ‪‬ﻗﺎ‬
‫ﺍﻹﳝﺎﻥ ﻻ ﻳﺰﻭﻝ ﻋﻨﻪ ﺑﺘﻔﺴﻴﻘﻪ‪ ،‬ﻭﺃﻥ ﻓِﺴﻘﹶﻪ ﻻ ﻳ‪‬ﺨ ِﺮﺟ‪‬ﻪ ﻋﻦ ﻛﻮﻧﻪ ‪‬ﻣ ‪‬‬
‫ﺑﺎﷲ ﻭﺑﺮﺳﻮﻟﻪ ﻭﻛﺘ‪‬ﺒﻪ ﻭﺷﺮﺍﺋﻌﻪ‪ ،‬ﻭﻋﻦ ﺍﻋﺘﻘﺎﺩﻩ‪ ،‬ﻟﻜﻮﻥ ﻣﺎ ﺭﻛﺒﻪ ﺇﲦﺎ‬
‫ﻭﻣﻌﺼﻴﺔ«)‪.(1‬‬
‫ﻭﻗﺪ ﻛﺘﺐ ﺍﷲ ﺍﳋﻼﻑ ﻛﻮﻧﺎ ﻭﺗﻘﺪﻳﺮﺍ‪ ،‬ﻓﻮﺟﺐ ﺣﺴﻦ ﺍﻟﻔﻘﻪ ﻟﻠﺘﻌﺎﻣﻞ ﻣﻊ‬
‫ﻫﺬﺍ ﺍﻟﻮﺍﻗﻊ ﺍﻟﺬﻱ ﻻ ﻳﺴﺘﻘﻴﻢ ﺍﻟﺴﻌﻲ ﰲ ﺭﻓـﻊ ﺍﳋـﻼﻑ ﺃﻭ ﺍﺟﺘﺜﺎﺛﻪ ﻣﻨﻪ‪،‬‬
‫ﻭﺫﻟﻚ ﺑﺴﻌﺔ ﺍﻟﻨﻈﺮ‪ ،‬ﻭﺍﳊﺬﺭ ﻣﻦ ﺍﳉﻤﻮﺩ ﻭﺍﻻﻧﻐﻼﻕ‪ ،‬ﻭﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﻓﺘﻨﺔ‬
‫ﺍﻟﺘﻜﻔﲑ ﺍﻟﱵ ﺟﻨﺖ ﻣﻨﻬﺎ ﺍﻷﻣﺔ ﺷﺮﻭﺭﺍ ﻭﺍﺟﺘﻠﺒﺖ ﻣﻦ ﺟﺮﺍﺋﻬﺎ ﻓﺘﻨﺎ‪.‬‬
‫ﻭﻟﺌﻦ ﻋﻘﻞ ﺍﳌﺴﻠﻤﻮﻥ ﻫﺬﺍ ﺍﻟﺘﺎﺭﻳﺦ ﻭﺗﺄﻣﻠﻮﺍ ﻣﺂﻻﺕ ﺍﻷﻣﻮﺭ ﻭﳎﺮﻳﺎﺕ‬
‫ﺍﻟﻮﺍﻗﻊ ﻟﻠ ِﺰ ‪‬ﻣﻮﺍ ﺳﻨﻦ ﻫﺬﺍ ﺍﳌﻨﻬﺞ ﰲ ﺳﻌﺔ ﺍﻷﻓﻖ ﻭﻋﻠﻤﻮﺍ ﺃﻥ ﺍﳋﲑ ﻣﺒﺜﻮﺙ ﰲ‬
‫ﻫﺬﻩ ﺍﻷﻣﺔ‪ ،‬ﻭﺍﻟﻌﺎﻗﻞ ﻣﻦ ﻳﻌﺎﺷﺮ ﻛﻞ ﻃﺎﺋﻔﺔ ﻋﻠﻰ ﺃﺣﺴﻦ ﻣﺎ ﻋﻨﺪﻫﺎ‪.‬‬

‫‪ -1‬ﺷﺮﺡ ﺍﻟﻘﺎﺿﻲ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﻋﻠﻰ ﻋﻘﻴﺪﺓ ﻣﺎﻟﻚ ﺍﻟﺼﻐﲑ‪.123 :‬‬

 ‫‪52‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬

‫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 ﻭﺍ‪‬ﺘﻤﻊ 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

‫ﻳﻜﺘﺴﻲ ﺍﻟﻮﻋﻆ ﻭﺍﻹﺭﺷﺎﺩ ﺃﳘﻴﺘﻪ ﰲ ﺍﻹﺳﻼﻡ ﻣﻦ ﺣﻴﺚ ﻫﻮ ﻭﻇﻴﻔﺔ ﺩﻳﻨﻴﺔ‬

‫ﺗﺮﺑﻮﻳﺔ ﻭﺗﻌﻠﻴﻤﻴﺔ‪ ،‬ﻣﺮﺟﻌﻬﺎ ﺍﻻﺷﺘﻐﺎﻝ ﺑﻮﻇﺎﺋﻒ ﺍﻟﻨﺒﻮﺓ ﺍﻷﺭﺑﻌﺔ ﺍﳌﺬﻛﻮﺭﺓ ﰲ‬
‫ﻛﺘﺎﺏ ﺍﷲ ﰲ ﺃﻛﺜﺮ ﻣﻦ ﺳﻴﺎﻕ‪ ،‬ﻣﻨﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪:‬‬
‫‪‬ﻟﹶﻘﹶﺪ‪ ‬ﻣ‪‬ﻦ‪ ‬ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻰ ﺍﻟﹾﻤ‪‬ﺆﻣِﻨِﻴﻦ‪ ‬ﺇِﺫﹾ ﺑ‪‬ﻌ‪‬ﺚﹶ ﻓِﻴﻬِﻢ‪ ‬ﺭ‪‬ﺳ‪‬ﻮﻻﹰ ﻣِﻦ‪‬‬
‫ﺃﹶﻧﹾﻔﹸﺴِﻬِﻢ‪ ‬ﻳ‪‬ﺘﹾﻠﹸﻮ ﻋ‪‬ﻠﹶﻴ‪‬ﻬِﻢ‪ ‬ﺀﺍﻳ‪‬ﺎﺗِﻪِ ﻭ‪‬ﻳ‪‬ﺰﹶﻛﱢﻴﻬِﻢ‪ ‬ﻭ‪‬ﻳ‪‬ﻌ‪‬ﻠﱢﻤ‪‬ﻬ‪‬ﻢ‪ ‬ﺍﻟﹾﻜِﺘﹶﺎﺏ‪‬‬
‫ﻭ‪‬ﺍﻟﹾﺤِﻜﹾﻤ‪‬ﺔﹶ ﻭ‪‬ﺇِﻥ‪ ‬ﻛﹶﺎﻧﹸﻮﺍ ﻣِﻦ‪ ‬ﻗﹶﺒ‪‬ﻞﹸ ﻟﹶﻔِﻲ ﺿﹶﻼﻝٍ ﻣ‪‬ﺒِﻴ ـ ـ ـ ـ ـ ـ ـﻦ‪‬‬
‫)ﺁﻝ ﻋﻤﺮﺍﻥ‪(164:‬‬
‫ﺙ ﻟﺬﻟﻚ‪ ،‬ﻋﻠﻰ ﺳﻴﺒﻞ ﺍﻻﺗﺒﺎﻉ ﻭﺍﻟﺘﺄﺳﻲ ﺑﺎﻟﺮﺳﻮﻝ ﺍﻟﻜﺮﱘ‬ ‫ﻭﺍﻟﻌﻠﻤﺎﺀ ﻫﻢ ﺍﻟ ‪‬ﻮﺭ‪‬ﺍ ﹸ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪:‬‬
‫‪‬ﻓﹶﻠﹶﻮ‪‬ﻻ ﻧﹶﻔﹶﺮ‪ ‬ﻣِﻦ‪ ‬ﻛﹸﻞﱢ ﻓِﺮ‪‬ﻗﹶﺔٍ ﻣِﻨﹾﻬ‪‬ﻢ‪ ‬ﻃﹶﺎﺋﻔﹶﺔﹲ ﻟِﻴ‪‬ﺘﹶﻔﹶﻘﱠﻬ‪‬ﻮﺍ ﻓِﻲ‬
‫ﻦ ﻭ‪‬ﻟِﻴ‪‬ﻨﺬِﺭ‪‬ﻭﺍ ﻗﹶﻮ‪‬ﻣ‪‬ﻬ‪‬ﻢ‪ ‬ﺇِﺫﹶﺍ ﺭ‪‬ﺟ‪‬ﻌ‪‬ﻮﺍ ﺇِﻟﹶﻴ‪‬ﻬِﻢ‪ ‬ﻟﹶﻌ‪‬ﻠﱠﻬ‪‬ﻢ‪ ‬ﻳ‪‬ﺤ‪‬ﺬﹶﺭ‪‬ﻭﻥ‪‬‬ ‫ﺍﻟﺪ‪‬ﻳ ِ‬
‫)ﺍﻟﺘﻮﺑﺔ‪(122:‬‬
‫ﻭﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪) :‬ﺇ ﱠﻥ ﺍﻟﻌﻠﻤﺎ َﺀ ‪‬ﻭ ‪‬ﺭﹶﺛﺔﹸ ﺍﻷﻧﺒﻴﺎﺀ()‪.(1‬‬
‫ﻭﲟﺎ ﺃﻥ ﻋﻤﻠﻴﺔ ﺍﻟﻮﻋﻆ ﺗﺮﺟﻊ ﺇﱃ ﺍﳉﺎﻧﺐ ﺍﻟﺘﺮﺑﻮﻱ ﻣﻦ ﻭﻇﺎﺋﻒ ﺍﻟﻨﺒﻮﺓ‬
‫ﺍﳌﺬﻛﻮﺭﺓ ﰲ ﺍﻵﻳﺔ‪ ،‬ﻛﻤﺎ ﺃﻥ ﻋﻤﻠﻴﺔ ﺍﻹﺭﺷﺎﺩ ﺗﺮﺟﻊ ﺇﱃ ﺍﳉﺎﻧﺐ ﺍﻟﺘﻌﻠﻴﻤﻲ‬
‫ﻣﻨﻬﺎ؛ ﻓﺈﻥ ﺍﻟﻌﻤﻠﻴﺘﲔ ﻣﻌﺎ ﺗﻌﺘﱪﺍﻥ ﺳﻴﻔﺎ ﺫﺍ ﺣﺪﻳﻦ‪ :‬ﻗﺪ ﺗﺆﺩﻳﺎﻥ ﺑﺎﻟﻨﺎﺱ ﺇﱃ‬
‫ﺯﻛﺎﺓ ﰲ ﺍﻷﻧﻔﺲ‪ ،‬ﻭﺻﻼﺡ ﰲ ﺍﻷﺧﻼﻕ‪ ،‬ﻭﺍﺳﺘﻘﺎﻣﺔ ﰲ ﺍﳌﻔﺎﻫﻴﻢ ﻭﺍﳌﻮﺍﻗﻒ‬
‫ﻭﺍﻟﺘﺼﻮﺭﺍﺕ‪ ،‬ﻛﻤﺎ ﻗﺪ ﺗﺆﺩﻳﺎﻥ ﺇﱃ ﻋﻜﺲ ﺫﻟﻚ ﲤﺎﻣﺎ! ﻭ ﺫﻟﻚ ﺇﺫﺍ ﺗﺼﺪﻯ‬
‫ﳍﺬﺍ ﺍﻟﺸﺄﻥ ﻣﻦ ﻟﻴﺲ ﻣﻦ ﺃﻫﻠﻪ‪ ،‬ﺧﺮﻕ ﻗﻮﺍﻋﺪ ﺍﻟﻌﻠﻢ ﻭ ﺃﺻﻮﻝ ﺍﻷﺩﺏ ﰲ‬
‫ﺷﺄﻥ ﺍﻟﻮﻋﻆ ﻭﺍﻟﺘﻌﻠﻴﻢ‪ .‬ﻭ ﻟﺬﻟﻚ ﻛﺎﻥ ﻗﻮﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ ﰲ‬
‫ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ‪) :‬ﺇﻥ ﺍﷲ ﺗﻌﺎﱃ ﻻ ‪‬ﻳ ﹾﻘِﺒﺾ‪ ‬ﺍﻟ ِﻌ ﹾﻠ ‪‬ﻢ ﺍ‪‬ﻧِﺘﺰ‪‬ﺍﻋﹰﺎ ‪‬ﻳ‪‬ﻨ‪‬ﺘ ِﺰﻋ‪‬ﻪ‪ ‬ﻣﻦ ﺍﻟﻌﺒﺎﺩِ‪،‬‬
‫‪ -1‬ﺭﻭﺍﻩ ﺃﲪﺪ‪ ،‬ﻭﺍﺑﻦ ﺣﺒﺎﻥ‪ ،‬ﻭﺃﺻﺤﺎﺏ ﺍﻟﺴﻨﻦ ﺍﻷﺭﺑﻌﺔ‪ ،‬ﻋﻦ ﺃﰊ ﺍﻟﺪﺭﺍﺀ‪.‬‬
 ‫‪56‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬
‫ﺱ‬
‫ﺨ ﹶﺬ ﺍﻟﻨﺎ ‪‬‬
‫ﺾ ﺍﻟ ‪‬ﻌﹶﻠﻤ‪‬ﺎﺀِ‪ ،‬ﺣﱴ ﺇﺫﹶﺍ ﹶﻟ ‪‬ﻢ ﻳ‪‬ﺒ ِﻖ ﻋ‪‬ﺎﻟِﻤﹰﺎ؛ ﺍ‪‬ﺗ ‪‬‬ ‫‪‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ‪‬ﻳ ﹾﻘِﺒﺾ‪ ‬ﺍﻟ ِﻌ ﹾﻠ ‪‬ﻢ ِﺑ ﹶﻘ‪‬ﺒ ِ‬
‫)‪(1‬‬
‫ﺿﻠﱡﻮﺍ‪(!..‬‬ ‫ﻀﻠﱡﻮﺍ ‪‬ﻭﹶﺃ ‪‬‬ ‫ﺭ‪‬ﺅ‪‬ﻭﺳﹰﺎ ‪‬ﺟﻬ‪‬ﺎﻻﹰ‪ ،‬ﹶﻓﺴ‪ِ‬ﺌﻠﹸﻮﺍ ﹶﻓﹶﺄ ﹾﻓ‪‬ﺘﻮ‪‬ﺍ ِﺑ ‪‬ﻐ‪‬ﻴ ِﺮ ِﻋ ﹾﻠﻢٍ؛ ﹶﻓ ‪‬‬
‫ﻭﻣﻦ ﻫﻨﺎ ﻣﺴﺖ ﺍﳊﺎﺟﺔ ﺇﱃ ﺗﺴﻠﻴﻂ ﺑﻌﺾ ﺍﻟﻀﻮﺀ ﻋﻠﻰ ﻫﺬﻳﻦ‬
‫ﺍﳌﻔﻬﻮﻣﲔ ﻭ ﻣﻘﺎﺻﺪﳘﺎ ﺍﻟﺘﺮﺑﻮﻳﺔ ﻭﺍﻟﺘﻌﻠﻴﻤﻴﺔ‪ ،‬ﰲ ﺳﻴﺎﻕ ﺍﻟﻌﻤﻞ ﺍﻟﺪﻳﲏ‪.‬‬
‫ﻭﺑﻴﺎﻥ ﺫﻟﻚ ﲝﻮﻝ ﺍﷲ ﻫﻮ ﻛﻤﺎ ﻳﻠﻲ‪:‬‬
‫ﺍﻟﻮﻋﻆ ﻭﺍﻹﺭﺷﺎﺩ ﺗﻨﻤﻴﺔﹲ ﺭﻭﺣﻴﺔﹲ‬
‫ﺇﺫﺍ ﻛﺎﻧﺖ ﻭﻇﻴﻔﺔ ﺍﻟﻮﻋﻆ ﺍﻟﺘﺰﻛﻴﺔ ﰲ ﺍﻹﺳﻼﻡ ‪ -‬ﻛﻤﺎ ﺃﺷﺮﻧﺎ ﺇﻟﻴﻪ‬
‫ﺳﺎﺑﻘـﺎ ‪ -‬ﻓﺈﻥ ﻏﺎﻳﺘﻪ ﺍﳌﻘﺎﺻﺪﻳﺔ ﺇﺫﻥ ﻫﻲ ﲢﻘﻴﻖ ﺗﻨﻤﻴﺔ ﺭﻭﺣﻴﺔ ﻟﻠﻤﺆﻣﻦ؛‬
‫ﺑﻨﻘﻠﻪ ﻣﻦ ﺣﺎﻝ ﺍﻟﻐﻔﻠﺔ ﺇﱃ ﺣﺎﻝ ﺍﻟﺬﻛﺮﻯ‪ ،‬ﺃﻭ ﺑﺘﺮﻗﻴﺘﻪ ﺇﱃ ﻣﺪﺍﺭﺝ ﺍﻹﳝﺎﻥ‬
‫ﺗﺬﻛﺮ ﹰﺓ ﻭﺗﺮﺑﻴﺔ‪ .‬ﻭﻣﻦ ﻫﻨﺎ ﺍﺭﺗﺒﻂ ﻣﺼﻄﻠﺢ "ﺍﻟﻮﻋﻆ" ﰲ ﺍﻟﻘﺮﺁﻥ ‪‬ﺬﻩ ﺍﻟﻐﺎﻳﺔ‬
‫ﺗﺼﺮﳛﺎ‪ ،‬ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪:‬‬
‫‪‬ﺫﹶﻟِﻚ‪ ‬ﻳ‪‬ﻮﻋ‪‬ﻆﹸ ﺑِﻪِ ﻣ‪‬ﻦ‪ ‬ﻛﹶﺎﻥ‪ ‬ﻣِﻨﹾﻜﹸﻢ‪ ‬ﻳ‪‬ﻮﻣِﻦ‪ ‬ﺑِﺎﻟﻠﱠﻪِ ﻭ‪‬ﺍﻟﹾﻴ‪‬ﻮ‪‬ﻡِ‬
‫ﺍﻵﺧِﺮِ‪ .‬ﺫﹶﻟِﻜﹸﻢ‪ ‬ﺃﹶﺯﹾﻛﹶﻰ ﻟﹶﻜﹸﻢ‪ ‬ﻭ‪‬ﺃﹶﻃﹾﻬ‪‬ﺮ‪ ‬ﻭ‪‬ﺍﻟﻠﱠﻪ‪ ‬ﻳ‪‬ﻌ‪‬ﻠﹶﻢ‪ ‬ﻭ‪‬ﺃﹶﻧﹾﺘﹸﻢ‪ ‬ﻻ‬
‫ﺗﹶﻌ‪‬ﻠﹶﻤ‪‬ﻮﻥ‪) ‬ﺍﻟﺒﻘﺮﺓ‪(232:‬‬
‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪:‬‬
‫‪‬ﻳ‪‬ﺎﺃﹶﻳ‪‬ﻬ‪‬ﺎ ﺍﻟﻨﱠﺎﺱ‪ ‬ﻗﹶﺪ‪ ‬ﺟ‪‬ﺎﺀَﺗﹾﻜﹸﻢ‪ ‬ﻣ‪‬ﻮ‪‬ﻋِﻈﹶﺔﹲ ﻣِﻦ‪ ‬ﺭ‪‬ﺑ‪‬ﻜﹸﻢ‪ ‬ﻭ‪‬ﺷِﻔﹶﺎﺀٌ ﻟِﻤ‪‬ﺎ‬
‫ﻓِﻲ ﺍﻟﺼﱡﺪ‪‬ﻭﺭِ ﻭ‪‬ﻫ‪‬ﺪًﻯ ﻭ‪‬ﺭ‪‬ﺣ‪‬ﻤ‪‬ﺔﹲ ﻟِﻠﹾﻤ‪‬ﺆﻣِﻨِﻴﻦ‪) ‬ﻳﻮﻧﺲ‪(57:‬‬

‫‪ -1‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ‪ 100‬ﻭﻣﺴﻠﻢ ‪.2673‬‬

 ‫‪57‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬

‫ﻭﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ‪:‬‬
‫ﻦ ﺃﹶﻧﹾﺒ‪‬ﺎِﺀ ﺍﻟﺮ‪‬ﺳ‪‬ﻞِ ﻣ‪‬ﺎ ﻧﹸﺜﹶﺒ‪‬ﺖﹸ ﺑِ ِﻪ‬
‫ﻚ ﻣِ ‪‬‬ ‫‪‬ﻭ‪‬ﻛﹸﻼًّ ﻧﹶﻘﹸﺺﱡ ﻋ‪‬ﻠﹶﻴ‪ ‬‬
‫ﻓﹸﺆ‪‬ﺍﺩ‪‬ﻙ‪ ‬ﻭ‪‬ﺟ‪‬ﺎﺀﻙ‪ ‬ﻓِﻲ ﻫ‪‬ﺬِﻩِ ﺍﻟﹾﺤ‪‬ﻖ‪ ‬ﻭ‪‬ﻣ‪‬ﻮ‪‬ﻋِﻈﹶﺔﹲ ﻭ‪‬ﺫِﻛﹾﺮ‪‬ﻯ‬
‫ﻟِﻠﹾﻤ‪‬ﺆ‪‬ﻣِﻨِﻴﻦ‪) ‬ﻫﻮﺩ‪(120:‬‬
‫ﻭﻗﺎﻝ ﺟﻞ ﻭﻋﻼ‪:‬‬
‫‪‬ﻳ‪‬ﻌِﻈﹸﻜﹸﻢ‪ ‬ﻟﹶﻌ‪‬ﻠﱠﻜﹸﻢ‪ ‬ﺗﹶﺬﹶﻛﱠﺮ‪‬ﻭﻥ‪) ‬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 ﺍ‪‬ﺎﻝ 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 .‬ﻓﺎﹾﻟ‪‬ﺘﻘﹶﻰ ‪‬ﻣ ﹾﻔﻬ‪‬ﻮﻣ‪‬ﺎ "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:‬‬

‫‪ -1‬ﻣﺴﺘﺪﺭﻙ ﺍﳊﺎﻛﻢ ‪ 439/2‬ﻭﻗﺎﻝ ﻋﻘﻴﺒﻪ‪ :‬ﺻﺤﻴﺢ ﻹﺳﻨﺎﺩ‪..‬‬

 ‫‪58‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬
‫‪‬ﻗﹶﺎﻝﹶ ﻟﹶﻪ‪ ‬ﻣ‪‬ﻮﺳ‪‬ﻰ ﻫ‪‬ﻞﹾ ﺃﹶﺗﱠﺒِﻌ‪‬ﻚ‪ ‬ﻋ‪‬ﻠﹶﻰ ﺃﹶﻥ‪ ‬ﺗﹸﻌ‪‬ﻠﱢﻤ‪‬ﻨِﻲ ﻣِﻤ‪‬ﺎ ﻋ‪‬ﻠﱢﻤ‪‬ﺖﹶ‬
‫ﺭ‪‬ﺷﹾﺪًﺍ‪) ‬ﺍﻟﻜﻬﻒ‪.(66:‬‬
‫ﻭﻗﺎﻝ ﰲ ﺳﻴﺎﻕ ﺍﳍﺪﺍﻳﺔ‪:‬‬
‫‪‬ﻣ‪‬ﻦ‪ ‬ﻳ‪‬ﻬ‪‬ﺪِ ﺍﻟﻠﱠﻪ‪ ‬ﻓﹶﻬ‪‬ﻮ‪ ‬ﺍﻟﹾﻤ‪‬ﻬ‪‬ﺘﹶﺪِﻱ ﻭ‪‬ﻣ‪‬ﻦ‪ ‬ﻳ‪‬ﻀﹾﻠِﻞﹾ ﻓﹶﻠﹶﻦ‪ ‬ﺗﹶﺠِﺪ‪ ‬ﻟﹶﻪ‪‬‬
‫ﻭ‪‬ﻟِﻴ‪‬ﺎ ﻣ‪‬ﺮ‪‬ﺷِﺪًﺍ‪) ‬ﺍﻟﻜﻬﻒ‪.(17:‬‬
‫ﻭﻗﺎﻝ ﻋﻠﻰ ﻟﺴﺎﻥ ﺍﳉﻦ‪:‬‬
‫‪‬ﻓﹶﻘﹶﺎﻟﹸﻮﺍ ﺇِﻧﱠﺎ ﺳ‪‬ﻤِﻌ‪‬ﻨﹶﺎ ﻗﹸﺮ‪‬ﺁﻧﹰﺎ ﻋ‪‬ﺠ‪‬ﺒًﺎ‪ .‬ﻳ‪‬ﻬ‪‬ﺪِﻱ ﺇِﻟﹶﻰ ﺍﻟﺮ‪‬ﺷﹾﺪِ ﻓﹶﺂﻣ‪‬ﻨﱠﺎ ﺑِﻪِ‬
‫ﻭ‪‬ﻟﹶﻦ‪ ‬ﻧﹸﺸﹾﺮِﻙ‪ ‬ﺑِﺮ‪‬ﺑ‪‬ﻨﹶﺎ ﺃﹶﺣ‪‬ﺪًﺍ‪) ‬ﺍﳉﻦ‪.(2-1:‬‬
‫ﻓﻐﺎﻳﺔ ﺍﻟﻮﻋﻆ ﻭﺍﻹﺭﺷﺎﺩ ﺇﺫﻥ ﺇﳕﺎ ﻫﻲ ﺗﻨﻤﻴﺔ ﺣﻘﺎﺋﻖ ﺍﻹﳝﺎﻥ‪ ،‬ﻭﺗﻄﻬﲑ‬
‫ﺍﻷﻧﻔﺲ ﻭﳎﺎﻫﺪ‪‬ﺎ ﰲ ﺍﷲ؛ ﺗﻌﻠﻴﻤﹰﺎ ﻭﺗﺰﻛﻴ ﹰﺔ‪.‬‬

‫ﺗﻨﻤﻴﺔ ﺍﻟﺮﻭﺡ ﺃﺳﺎﺱ ﺍﻟﺘﻨﻤﻴﺔ ﺍﻟﺒﺸﺮﻳﺔ‬

‫ﻭﺍﻹﺳﻼﻡ ﺇﳕﺎ ﺍﻋﺘﻤﺪ ﻫﺬﻩ ﺍﻟﻮﺳﻴﻠﺔ ﺍﻟﺘﺮﺑﻮﻳﺔ ﻋﻴﻨﻬﺎ؛ ﻹﺣﺪﺍﺙ ﺍﻟﺘﻨﻤﻴﺔ‬
‫‪-‬ﺑﺸﱴ ﺃﺑﻌﺎﺩﻫﺎ‪ -‬ﰲ ﺍﻟﻌﻤﺮﺍﻥ ﺍﻟﺒﺸﺮﻱ ﺍﳌﺴﺘﺨﻠﻒ ﰲ ﺍﻷﺭﺽ‪ .‬ﻓﺎﻹﻧﺴﺎﻥ ﲟﺎ‬
‫ﻫﻮ ﻣﻜﻠﻒ ﺑﻌﻤﺎﺭﺓ ﺍﻷﺭﺽ ﻭﺇﺻﻼﺣﻬﺎ‪ ،‬ﻭﻋﺪﻡ ﺍﻹﻓﺴﺎﺩ ﻓﻴﻬﺎ؛ ﻛﺎﻥ ﻻ ﺑﺪ‬
‫ﺃﻥ ﻳﺴﺘﺠﻴﺐ ﻟﻨﺪﺍﺀ ﺍﻟﺴﻤﺎﺀ‪ ،‬ﻣﻦ ﺃﻣﺮ ﺍﻹﳝﺎﻥ ﻭﺍﳍﺪﺍﻳﺔ؛ ﻟﻌﻠﻪ ﻳﻜﻮﻥ ﻣﻦ‬
‫ﺍﻟﺮﺍﺷﺪﻳﻦ‪ .‬ﻗﺎﻝ ﺟﻞ ﻋﻼﻩ‪:‬‬
‫‪‬ﻗﹸﻠﹾﻨﹶﺎ ﺍﻫ‪‬ﺒِﻄﹸﻮﺍ ﻣِﻨﹾﻬ‪‬ﺎ ﺟ‪‬ﻤِﻴﻌًﺎ ﻓﹶﺈِﻣ‪‬ﺎ ﻳ‪‬ﺎﺗِﻴ‪‬ﻨﱠﻜﹸﻢ‪ ‬ﻣِﻨﱢﻲ ﻫ‪‬ﺪًﻯ ﻓﹶﻤ‪‬ﻦ‪‬‬
‫ﺗﹶﺒِﻊ‪ ‬ﻫ‪‬ﺪ‪‬ﺍﻱ‪ ‬ﻓﹶﻼ ﺧﹶﻮ‪‬ﻑٌ ﻋ‪‬ﻠﹶﻴ‪‬ﻬِﻢ‪ ‬ﻭ‪‬ﻻ ﻫ‪‬ﻢ‪ ‬ﻳ‪‬ﺤ‪‬ﺰﹶﻧﹸﻮﻥ‪) ‬ﺍﻟﺒﻘﺮﺓ‪(38:‬‬
 ‫‪59‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬

‫ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪:‬‬
‫‪‬ﻭ‪‬ﺇِﺫﹶﺍ ﺳ‪‬ﺄﹶﻟﹶﻚ‪ ‬ﻋِﺒ‪‬ﺎﺩِﻱ ﻋ‪‬ﻨﱢﻲ ﻓﹶﺈِﻧﱢﻲ ﻗﹶﺮِﻳﺐٌ ﺃﹸﺟِﻴ ‪‬‬
‫ﺐ‬
‫ﺩ‪‬ﻋ‪‬ﻮ‪‬ﺓﹶ ﺍﻟﺪ‪‬ﺍﻉِ ﺇِﺫﹶﺍ ﺩ‪‬ﻋ‪‬ﺎﻥِ ﻓﹶﻠﹾﻴ‪‬ﺴ‪‬ﺘﹶﺠِﻴﺒ‪‬ﻮﺍ ﻟِﻲ ﻭ‪‬ﻟﹾﻴ‪‬ﺆ‪‬ﻣِﻨﹸﻮﺍ ﺑِﻲ‬
‫ﻟﹶﻌ‪‬ﻠﱠﻬ‪‬ﻢ‪ ‬ﻳ‪‬ﺮ‪‬ﺷﹸﺪ‪‬ﻭﻥ‪) ‬ﺍﻟﺒﻘﺮﺓ‪.(186:‬‬
‫ﻓﻬﺬﺍ ﺍﻟﻘﺼﺪ ﺇﺫﺍ ﻭﺿﻌﻪ ﺍﻟﻮﺍﻋﻆ ﺃﻭ ﺍﳌﺮﺷﺪ ﻧﺼﺐ ﻋﻴﻨﻴﻪ؛ ﺃﻣﻜﻦ ﺑﺈﺫﻥ ﺍﷲ‬
‫ﺃﻥ ﻳﺴﲑ ﺑﻮﻇﻴﻔﺔ ﺍﻟﺘﺮﺑﻴﺔ ﻭﺍﻟﺘﻌﻠﻴﻢ ﰲ ﺍ‪‬ﺎﻝ ﺍﻟﺪﻳﲏ ﺇﱃ ﻏﺎﻳﺘﻬﺎ ﺍﳊﻘﻴﻘﻴﺔ‪،‬‬
‫ﻭﺃﻣﻜﻦ ﺃﻥ ﻳﺘﺨﻠﺺ ﻣﻦ ﻛﻞ ﺍﻟﺸﻮﺍﺋﺐ ﺍﻟﱵ ‪‬ﺪﻣﻬﺎ ﻭﺗﻨﻘﺾ ﻓﺎﺋﺪ‪‬ﺎ‪،‬‬
‫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:‬‬
‫‪‬ﻣ‪‬ﻦ‪ ‬ﻋ‪‬ﻤِﻞﹶ ﺻﹶﺎﻟِﺤًﺎ ﻣِﻦ‪ ‬ﺫﹶﻛﹶﺮٍ ﺃﹶﻭ‪ ‬ﺃﹸﻧﺜﹶﻰ ﻭ‪‬ﻫ‪‬ﻮ‪ ‬ﻣ‪‬ﺆ‪‬ﻣِﻦٌ‬
‫ﻓﹶﻠﹶﻨﹸﺤ‪‬ﻴِﻴ‪‬ﻨﱠﻪ‪ ‬ﺣ‪‬ﻴ‪‬ﺎﺓﹰ ﻃﹶﻴ‪‬ﺒ‪‬ﺔﹰ ﻭ‪‬ﻟﹶﻨﹶﺠ‪‬ﺰِﻳ‪‬ﻨﱠﻬ‪‬ﻢ‪ ‬ﺃﹶﺟ‪‬ﺮ‪‬ﻫ‪‬ﻢ‪ ‬ﺑِﺄﹶﺣ‪‬ﺴ‪‬ﻦِ ﻣ‪‬ﺎ‬
‫ﻛﹶﺎﻧﹸﻮﺍ ﻳ‪‬ﻌ‪‬ﻤ‪‬ﻠﹸﻮﻥ‪) ‬ﺍﻟﻨﺤﻞ‪(97:‬‬
‫ﻭﻗﺎﻝ ﰲ ﺳﻴﺎﻕ ﻋﻤﺮﺍﻥ ﺍﻷﺭﺽ ﻭﺍﻻﺑﺘﻼﺀ ﺑﺎﻟﻌﻴﺶ ﻓﻴﻬﺎ‪:‬‬
‫‪‬ﻗﹶﺎﻝﹶ ﺍﻫ‪‬ﺒِﻄﹶﺎ ﻣِﻨﹾﻬ‪‬ﺎ ﺟ‪‬ﻤِﻴﻌًﺎ ﺑ‪‬ﻌ‪‬ﻀﹸﻜﹸﻢ‪ ‬ﻟِﺒ‪‬ﻌ‪‬ﺾٍ ﻋ‪‬ﺪ‪‬ﻭﱞ ﻓﹶﺈِﻣ‪‬ﺎ‬
‫ﻳ‪‬ﺄﹾﺗِﻴ‪‬ﻨﱠﻜﹸﻢ‪ ‬ﻣِﻨﱢﻲ ﻫ‪‬ﺪًﻯ ﻓﹶﻤ‪‬ﻦ‪ ‬ﺍﺗﱠﺒ‪‬ﻊ‪ ‬ﻫ‪‬ﺪ‪‬ﺍﻱ‪ ‬ﻓﹶﻼ ﻳ‪‬ﻀِﻞﱡ ﻭ‪‬ﻻ‬
‫ﻳ‪‬ﺸﹾﻘﹶﻰ‪ .‬ﻭ‪‬ﻣ‪‬ﻦ‪ ‬ﺃﹶﻋ‪‬ﺮ‪‬ﺽﹶ ﻋ‪‬ﻦ‪ ‬ﺫِﻛﹾﺮِﻱ ﻓﹶﺈِﻥ‪ ‬ﻟﹶﻪ‪ ‬ﻣ‪‬ﻌِﻴﺸﹶﺔﹰ ﺿﹶﻨﻜﹰﺎ‬
‫ﻭ‪‬ﻧﹶﺤ‪‬ﺸﹸﺮ‪‬ﻩ‪ ‬ﻳ‪‬ﻮ‪‬ﻡ‪ ‬ﺍﻟﹾﻘِﻴ‪‬ﺎﻣ‪‬ﺔِ ﺃﹶﻋ‪‬ﻤ‪‬ﻰ‪) ‬ﻃﻪ‪.(124:‬‬
‫ﻓـ"ﺍﳊﻴﺎﺓ ﺍﻟﻄﻴﺒﺔ"‪ ،‬ﻭ "ﻋﺪﻡ ﺍﻟﺸﻘﺎﺀ"‪ ،‬ﺍﳌﻨﻔﻴﺎﻥ ﻋﻦ ﺍﳌﺆﻣ ِﻦ ﺍﻟﺬﱠﺍ ِﻛ ِﺮ ‪‬ﺭﺑ‪‬ﻪ‪،‬‬
‫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
‫ﺿ‪‬ﻨﻚ‪ ‬ﺍﻟﻌﻴﺶ‬ ‫ﻚ! ﻭﺇﳕﺎ ﻳ‪‬ﺘﻼﰱ ‪‬‬ ‫ﺍﻟﺪﻧﻴﺎ()‪ .(1‬ﻭﺿﺪ ﺫﻟﻚ ﺇﳕﺎ ﻫﻲ ﺍﳌﻌﻴﺸ ﹸﺔ ﺍﻟﻀ‪‬ﻨ ‪‬‬
‫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 ‪‬‬ ‫‪‬ﻣﻌ‪‬ﺎﰱ ﰲ ﺟﺴﺪﻩ‪ ،‬ﻋﻨﺪﻩ ﻗﹸﻮ ‪‬‬
‫ﻭﻫﺬﺍ ﻣﻦ ﺍﳌﻘﺎﺻﺪ ﺍﻟﺘﺒﻌﻴﺔ ﰲ ﺍﻟﺪﻳﻦ‪ ،‬ﳑﺎ ﻳﻨﺠﺮ ﻣﻊ ﺍﳌﻘﺎﺻﺪ ﺍﻷﺻﻠﻴﺔ‪ ،‬ﺍﻟﱵ‬
‫ﻫﻲ ﺍﻟﻌﻤﻞ ﻟﻶﺧﺮﺓ؛ ﹶﻓ‪‬ﻴﻤ‪ ‬ﻦ ﺍﷲ ﺑﻨﻌﻤﺘﻪ ﻋﻠﻰ ﺍﻟﻌﺒﺪ ﺑﺼﻼﺡ ﺩﻧﻴﺎﻩ؛ ِﻟﻤ‪‬ﺎ 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 .‬ﻭ‪‬ﻳ‪‬ﺒﻠﱢ ﹸﻎ‬
‫ﷲ ﺗﻌﺎﱃ ﻛ ﱠﻞ ﻣﺆﻣﻦ ﻣﺒﻠﻐ‪‬ﻪ ﻣﻦ ﻣﺪﺍﺭﺝ ﺍﻟﺼﻼﺡ ﻭﺍﻟﺘﻘﻮﻯ؛ ﻋﻠﻰ ﻗﺪﺭ‬ ‫ﺍُ‬
‫ﺻﺪﻗﻪ‪ ،‬ﻭﻋﻠﻮ ﳘﺘﻪ ﰲ ﺍ‪‬ﺎﻫﺪﺓ ﺍﻟﺮﻭﺣﻴﺔ ﻭﺍﻟﺘﺼﻔﻴﺔ ﺍﻟﻨﻔﺴﻴﺔ‪ .‬ﻭﻋﻠﻰ ﻗﺪﺭ ﺃﻫﻞ‬
‫ﺍﻟﻌﺰﻡ ﺗﺄﰐ ﺍﻟﻌﺰﺍﺋﻢ‪.‬‬

‫ﺍﻟﺘﻌﺎﺭﻑ ﺍﻟﺮﻭﺣﻲ ﺃﺳﺎﺱ ﺍﻻﻧﺪﻣﺎﺝ ﺍﻟﻮﻃﲏ‬

‫‪ -1‬ﺟﺎﻣﻊ ﺍﻟﺒﻴﺎﻥ‪.170/14 :‬‬

‫‪ -2‬ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ‪ 3246‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ ‪ 4141‬ﻭﺍﺑﻦ ﺣﺒﺎﻥ ‪ 445/2‬ﻭﺃﺑﻮ ﻧﻌﻴﻢ ﰲ ﺍﳊﻠﻴﺔ ‪ 249/5‬ﻭﻫﻮ ﺣـﺴﻦ‬
‫ﺑﺸﻮﺍﻫﺪﻩ‪.‬‬
 ‫‪61‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬
‫ﺗﻠﻚ ﺇﺫﻥ ﻫﻲ ﺍﻷﺭﺿﻴﺔ ﺍﳌﻨﻄﻠﻖ ﻟﻠﻌﻤﻞ ﺍﻟﺪﻳﲏ ﺍﻟﺴﺎﻋﻲ ﺇﱃ ﺇﺻﻼﺡ‬
‫ﺱ ﺍﻻﺟﺘﻤﺎﻉ ﺍﻟﻌﻤﺮﺍﱐ ﺭﺍﺟﻌﺎ ﰲ‬ ‫ﺍﻟﻌﻤﺮﺍﻥ ﺍﻟﺒﺸﺮﻱ‪ .‬ﻭﻣﻦ ﻫﻨﺎ ﻛﺎﻥ ﺃﺳﺎ ‪‬‬
‫ﺍﻹﺳﻼﻡ ﺇﱃ ﲢﻘﻴﻖ ﻣﻔﻬﻮﻡ ﺍﻟﺘﻌﺎﺭﻑ ﺍﻟﺮﻭﺣﻲ‪ ،‬ﻭﺗﺄﺳﻴﺲ ﺃﻋﺮﺍﻑ ﺍﳋﲑ‬
‫ﻭﺍﻟﺼﻼﺡ ﰲ ﺍﻷﻣﺔ‪ .‬ﻭﻋﻤﻞ ﺍﳌﺮﺷﺪ ﻋﻠﻰ ﺫﻟﻚ ﻓﻴﻪ ﺧﲑ ﺍﻷﻣﺔ ﻭﺻﻼﺣﻬﺎ؛‬
‫ﺩﻳﻨﺎ ﻭﺩﻧﻴﺎ‪ .‬ﻭﺑﻴﺎﻥ ﺫﻟﻚ ﻛﻤﺎ ﻳﻠﻲ‪:‬‬
‫ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺁﻳﺔ ﺍﻟﺘﻌﺎﺭﻑ ﺍﻟﻌﻈﻤﻰ‪:‬‬
‫‪‬ﻳ‪‬ﺎ ﺃﹶﻳ‪‬ﻬ‪‬ﺎ ﺍﻟﻨﱠﺎﺱ‪ ‬ﺇِﻧﱠﺎ ﺧﹶﻠﹶﻘﹾﻨﹶﺎﻛﹸﻢ‪ ‬ﻣِﻦ‪ ‬ﺫﹶﻛﹶﺮٍ ﻭ‪‬ﺃﹸﻧﺜﹶﻰ‬
‫ﻭ‪‬ﺟ‪‬ﻌ‪‬ﻠﹾﻨﹶﺎﻛﹸﻢ‪ ‬ﺷﹸﻌ‪‬ﻮﺑًﺎ ﻭ‪‬ﻗﹶﺒ‪‬ﺎﺋِﻞﹶ ﻟِﺘﹶﻌ‪‬ﺎﺭ‪‬ﻓﹸﻮﺍ ﺇِﻥ‪ ‬ﺃﹶﻛﹾﺮ‪‬ﻣ‪‬ﻜﹸﻢ‪ ‬ﻋِﻨﹾﺪ‪‬‬
‫ﺍﻟﻠﱠﻪِ ﺃﹶﺗﹾﻘﹶﺎﻛﹸﻢ‪ ‬ﺇِﻥ‪ ‬ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠِﻴﻢٌ ﺧﹶﺒِﻴﺮٌ‪) ‬ﺍﳊﺠﺮﺍﺕ‪(13:‬‬
‫ﻓﻬﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻌﻈﻴﻤﺔ ﻣﺮﺟﻊ ﻓﻴﻤﺎ ﳓﻦ ﻓﻴﻪ؛ ﻣﻦ ﺃﻥ ﺍﻟﺘﻌﺎﺭﻑ ﺍﻻﺟﺘﻤﺎﻋﻲ ﺇﳕﺎ‬
‫ﻫﻮ ﻭﺳﻴﻠﺔ ﻟﻠﺘﻌﺎﺭﻑ ﺍﻟﺮﻭﺣﻲ‪ ،‬ﻭﺃﻥ ﻫﺬﺍ ﻫﻮ ﺃﺳﺎﺱ ﻗﻮﺓ ﺫﺍﻙ‪ .‬ﺃﻱ ﺃﻥ ﻋﻘﺪ‬
‫ﺍﻟﻐﺎﻳﺔ ﻋﻠﻰ ﲤﺘﲔ ﺍﻟﺘﻌﺎﺭﻑ ﺍﻟﺮﻭﺣﻲ ﳚﻌﻞ ﻟﻠﺘﻌﺎﺭﻑ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻣﻐﺰﻯ‬
‫ﺗﻌﺒﺪﻳﺎ ﺃﻳﻀﺎ‪ .‬ﻭﺑﺬﻟﻚ ﻳﻜﻮﻥ ﺃﻗﻮﻯ ﻭﺃﻣﱳ‪ .‬ﻭﺍﻟﻮﺳﻴﻠﺔ ﻳ‪‬ﻌﻄﺎﻫﺎ ﺣﻜﻢ‬
‫ﺍﳌﻘﺼﺪ‪ ،‬ﻛﻤﺎ ﻳﻘﻮﻝ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﻗﻮﺍﻋﺪﻫﻢ‪ .‬ﻭﻣﻦ ﻫﻨﺎ ﻗﻮﻟﻨﺎ ﺑﺄﻥ ﺍﻟﺘﻌﺎﺭﻑ‬
‫ﺍﻟﺮﻭﺣﻲ ﺃﺳﺎﺱ ﺍﻻﻧﺪﻣﺎﺝ ﺍﻟﻮﻃﲏ‪ .‬ﺇﺫ ﺍﳌﻮﺍﻃﻨﺔ ﺗﺮﺟﻊ ﺑﺎﻷﻣﺔ ﺇﱃ ﺃﻋﺮﺍﻕ‬
‫ﻣﻨﺴﺠﻤﺔ ﻭﺛﻘﺎﻓﺔ ﻣﻨﺪﳎﺔ‪ ،‬ﰲ ﺇﻃﺎﺭ ﺭﺍﺑﻄﺔ ﺍﻟﺪﻳﻦ ﺍﻟﱵ ﻫﻲ ﻣﻨﺸﺄ ﺍﻟﺘﻌﺎﺭﻑ‬
‫ﺍﻟﺮﻭﺣﻲ‪ .‬ﻭﻣﻦ ﻫﻨﺎﻙ ﻧﺸﺄ ﻣﺎ ﻧﺴﻤﻴﻪ ﺑـ"ﺍﻟﺮﺣﻢ ﺍﻟﻮﻃﻨﻴﺔ ﺍﻟﻜﱪﻯ"‪ ،‬ﺍﻟﱵ‬
‫ﺗﺮﺍﻛﻤﺖ ﺛﻘﺎﻓﺘﻬﺎ ﺍﻷﺳﺮﻳﺔ ﻋﱪ ﺍﻟﺘﺎﺭﻳﺦ‪.‬‬
‫ﻭﻣﺎ ﺃﺩﻕ ﻛﻼﻡ ﺍﺑﻦ ﻛﺜﲑ ﺭﲪﻪ ﺍﷲ ﰲ ﺗﻔﺴﲑ ﺍﻵﻳﺔ ﺍﳌﺬﻛﻮﺭﺓ‪ ،‬ﺣﻴﺚ‬
‫ﻗﺎﻝ ﺭﲪﻪ ﺍﷲ‪) :‬ﲨﻴﻊ ﺍﻟﻨﺎﺱ ﰲ ﺍﻟﺸﺮﻑ ﺑﺎﻟﻨﺴﺒﺔ ﺍﻟﻄﻴﻨﻴﺔ ﺇﱃ ﺁﺩﻡ ﻭﺣﻮﺍﺀ ‪-‬‬
‫ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ‪ -‬ﺳﻮﺍﺀ‪ .‬ﻭﺇﳕﺎ ﻳﺘﻔﺎﺿﻠﻮﻥ ﺑﺎﻷﻣﻮﺭ ﺍﻟﺪﻳﻨﻴﺔ‪ ،‬ﻭﻫﻲ ﻃﺎﻋﺔ ﺍﷲ‬
‫ﺗﻌﺎﱃ‪ ،‬ﻭﻣﺘﺎﺑﻌﺔ ﺭﺳﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ؛ ﻭﳍﺬﺍ ﻗﺎﻝ ﺗﻌﺎﱃ ‪ -‬ﺑﻌﺪ‬
‫ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﻐﻴﺒﺔ ﻭﺍﺣﺘﻘﺎﺭ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﺑﻌﻀﺎ ‪ -‬ﻣ‪‬ﻨ‪‬ﺒﻬﹰﺎ ﻋﻠﻰ ﺗﺴﺎﻭﻳﻬﻢ ﰲ‬
‫ﺍﻟﺒﺸﺮﻳﺔ‪" :‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﺇﻧﺎ ﺧﻠﻘﻨﺎﻛﻢ ﻣﻦ ﺫﻛﺮ ﻭﺃﻧﺜﻰ ﻭﺟﻌﻠﻨﺎﻛﻢ ﺷﻌﻮﺑﺎ‬
‫ﻭﻗﺒﺎﺋﻞ ﻟﺘﻌﺎﺭﻓﻮﺍ"؛ ﺃﻱ‪ :‬ﻟﻴﺤﺼﻞ ﺍﻟﺘﻌﺎﺭﻑ ﺑﻴﻨﻬﻢ‪ ،‬ﻛﻞ ﻳﺮﺟﻊ ﺇﱃ ﻗﺒﻴﻠﺘﻪ‬
‫)‪ (...‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ِ :‬ﺇ ﱠﻥ ﹶﺃ ﹾﻛ ‪‬ﺮ ‪‬ﻣ ﹸﻜ ‪‬ﻢ ِﻋ‪‬ﻨ ‪‬ﺪ ﺍﷲ ﹶﺃ‪‬ﺗ ﹶﻘﺎ ﹸﻛ ‪‬ﻢ‪ ‬ﺃﻱ‪ :‬ﺇﳕﺎ ﺗﺘﻔﺎﺿﻠﻮﻥ‬
 ‫‪62‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬
‫)‪(1‬‬
‫ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ ﺑﺎﻟﺘﻘﻮﻯ ﻻ ﺑﺎﻷﺣﺴﺎﺏ(! ﻓﺂﻝ ﺃﻣﺮ ﺍﻟﺘﻌﺎﺭﻑ ﺇﱃ ﺍﳌﻌﲎ‬
‫ﺍﻟﺮﻭﺣﻲ ﻣﻦ ﺑﻌﺪ ﻣﺎ ﺑﺪﺃ ﺍﺟﺘﻤﺎﻋﻴﺎ‪ .‬ﻭﳍﺬﺍ ﺳﺎﻕ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﺃﺧﺮﺟﻪ‬
‫ﺍﻟﺘﺮﻣﺬﻱ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ ،‬ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﻗﺎﻝ‪" :‬ﺗﻌﻠﻤﻮﺍ ﻣﻦ ﺃﻧﺴﺎﺑﻜﻢ ﻣﺎ ﺗﺼﻠﻮﻥ ﺑﻪ ﺃﺭﺣﺎﻣﻜﻢ؛ ﻓﺈﻥ ﺻﻠﺔ ﺍﻟﺮﺣﻢ‬
‫ﳏﺒﺔ ﰲ ﺍﻷﻫﻞ‪ ،‬ﻣﺜﺮﺍﺓ ﰲ ﺍﳌﺎﻝ‪ ،‬ﻣﻨﺴﺄﺓ ﰲ ﺍﻷﺛﺮ !" )‪.(2‬‬
‫ﻭﺍﻟﺮﺣﻢ ﰲ ﺍﻹﺳﻼﻡ ﻣﻌﲎ ﺗﻌﺒﺪﻱ ﺻﺮﻑ‪ ،‬ﻣﺮﺟﻌﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪:‬‬
‫‪‬ﻳ‪‬ﺎ ﺃﹶﻳ‪‬ﻬ‪‬ﺎ ﺍﻟﻨﱠﺎﺱ‪ ‬ﺍﺗﱠﻘﹸﻮﺍ ﺭ‪‬ﺑ‪‬ﻜﹸﻢ‪ ‬ﺍﻟﱠﺬِﻱ ﺧﹶﻠﹶﻘﹶﻜﹸﻢ‪ ‬ﻣِﻦ‪ ‬ﻧﹶﻔﹾﺲٍ‬
‫ﻭ‪‬ﺍﺣِﺪ‪‬ﺓٍ ﻭ‪‬ﺧﹶﻠﹶﻖ‪ ‬ﻣِﻨﹾﻬ‪‬ﺎ ﺯﹶﻭ‪‬ﺟ‪‬ﻬ‪‬ﺎ ﻭ‪‬ﺑ‪‬ﺚﱠ ﻣِﻨﹾﻬ‪‬ﻤ‪‬ﺎ ﺭِﺟ‪‬ﺎﻻﹰ ﻛﹶﺜِﻴﺮًﺍ‬
‫ﻭ‪‬ﻧِﺴ‪‬ﺎﺀً ﻭ‪‬ﺍﺗﱠﻘﹸﻮﺍ ﺍﻟﻠﱠﻪ‪ ‬ﺍﻟﱠﺬِﻱ ﺗﹶﺴ‪‬ﺎﺀﻟﹸﻮﻥ‪ ‬ﺑِﻪِ ﻭ‪‬ﺍﻷَﺭ‪‬ﺣ‪‬ﺎﻡ‪ ‬ﺇِﻥ‪ ‬ﺍﻟﻠﱠﻪ‪‬‬
‫ﻛﹶﺎﻥ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻜﹸﻢ‪ ‬ﺭ‪‬ﻗِﻴﺒًﺎ‪) ‬ﺍﻟﻨﺴﺎﺀ‪(1:‬‬
‫ﷲ ﺟﻞ ﺟﻼﻟﻪ‪ ،‬ﺃﻱ ﺃﻬﻧﺎ ﺭﺍﺑﻄﺔ ﰲ ﺍﷲ‬ ‫ﲎ ‪‬ﻳ‪‬ﺘﻘﹶﻰ ﻛﻤﺎ ﻳ‪‬ﺘﻘﻰ ﺍ ُ‬
‫ﻓﺎﻟﺮﺣﻢ ﻣﻌ ‪‬‬
‫ﺗ‪‬ﺤﻔﻆ ﳍﺎ ﺣﻘﻮﻗﻬﺎ ﺣﻔﻈﺎ ﰲ ﺳﻴﺎﻕ ﻋﺒﺎﺩﺓ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬

‫ﻓﺂﻝ "ﺍﻟﺘﻌﺎﺭﻑ" ﰲ ﻬﻧﺎﻳﺔ ﺍﳌﻄﺎﻑ ﺇﱃ ﻣﻌﲎ ﺍﻟﺘﻜﺎﻣﻞ ﻭﺍﻻﻧﺴﺠﺎﻡ‪ ،‬ﻋﻠﻰ‬

‫ﻣﺴﺘﻮﻯ ﺍﳌﻌﺎﱐ ﺍﻟﺮﻭﺣﻴﺔ‪ ،‬ﻭﺇﱃ ﺗﺄﺳﻴﺲ ﺃﻋﺮﺍﻑ ﺍﳋﲑ ﰲ ﺍﻟﻌﻼﻗﺎﺕ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ؛ ﻋﺒﺎﺩ ﹰﺓ ﷲ ﺍﻟﻮﺍﺣﺪ ﺍﻟﻘﻬﺎﺭ‪ .‬ﻭﺇﳕﺎ "ﻳﺘﻌﺎﺭﻑ" ﺍﻟﻨﺎﺱ ﻋﻠﻰ ِﻗ‪‬ﻴ ٍﻢ‬
‫ﻣﻌﻴﻨﺔ‪ ،‬ﳛﺪﺩﻫﺎ ﺍﻟﺪﻳﻦ ﺃﻭ ﺍﻟﻌﺮﻑ ﺃﻭ ﺍﻟﺜﻘﺎﻓﺔ ﺃﻭ ﻏﲑ ﺫﻟﻚ‪ .‬ﻭﺍﻹﺳﻼﻡ ﺣﺪﺩ‬
‫ﻗﻴﻢ ﺍﳋﲑ ﻭﺍﳉﻤﺎﻝ ﰲ ﺍﻷﻣﺔ‪ ،‬ﻭﺑﲔ ﻓﻀﺎﺋﻞ ﺍﻷﻋﻤﺎﻝ ﻭﺍﻷﺧﻼﻕ‪ ،‬ﻭﺃﺳﺲ‬
‫ﻋﻠﻴﻬﺎ ﻧﻈﺮﻳﺔ ﺍﻟﻌﻤﺮﺍﻥ ﺍﻟﺒﺸﺮﻱ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬
‫ﻣﻌ‪‬ﺎِﻟﻢُ ﺍﻟﺘﻨﻤﻴﺔ ﺍﻟﻮﻃﻨﻴﺔ ﰲ ﺳﻴﺎﻕ ﺍﻟﻮﻋﻆ ﻭﺍﻹﺭﺷﺎﺩ‬
‫ﺇﻥ ﺗﺄﺳﻴﺲ ﺍﳋﻄﺎﺏ ﺍﻟﺪﻳﲏ ﻟﺪﻯ ﺍﻟﻮﻋﺎﻅ ﻭﺍﳌﺮﺷﺪﻳﻦ ﻋﻠﻰ ﻫﺬﻩ ﺍﳌﻘﺎﺻﺪ‬
‫ﺍﻟﺘﺮﺑﻮﻳﺔ ﺍﻟﻜﱪﻯ‪ ،‬ﳑﺎ ﺑﻴﻨﺎﻩ ﺳﺎﺑﻘﺎ ؛ ﻭ ﻣﻦ ﺷﺄﻧﻪ ﺃﻥ ﻳﺴﻬﻢ ﺇﱃ ﺣﺪ ﺑﻌﻴﺪ ﰲ‬

‫‪ -1‬ﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ‪.218/4 :‬‬

‫‪ -2‬ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ‪ 1979‬ﻭﺍﳊﺎﻛﻢ ‪ ،178/4‬ﻭﻗﺎﻝ‪ :‬ﻫﺬﺍ ﺣﺪﻳﺚ ﺻﺤﻴﺢ ﺍﻹﺳﻨﺎﺩ‪.‬‬
 ‫‪63‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬
‫ﺗﻨﻤﻴﺔ ﺑﺸﺮﻳﺔ ﻣﺘﻜﺎﻣﻠﺔ؛ ﺭﻭﺣﻴﺎ‪ ،‬ﻭﺍﺟﺘﻤﺎﻋﻴﺎ‪ ،‬ﻭﺳﻴﺎﺳﻴﺎ‪ ،‬ﻭﺛﻘﺎﻓﻴﺎ‪،‬‬
‫ﻭﺍﻗﺘﺼﺎﺩﻳﺎ‪...‬ﺇﱁ‪ .‬ﻭﺗﻜﺎﻣﻞ ﺫﻟﻚ ﻛﻠﻪ ﰲ ﺍﻹﻧﺴﺎﻥ ﻫﻮ ﻣﻌﲎ "ﺍﳌﻮﺍﻃﻦ‬
‫ﺍﻟﺼﺎﱀ" ﺍﳌﺮﺟﻮ‪ ،‬ﻭﻫﻮ ﺃﻋﻠﻰ ﻣﺎ ﻳﻄﻤﺢ ﺇﻟﻴﻪ ﺍﻟﻔﻜﺮ ﺍﻻﺟﺘﻤﺎﻋﻲ ﰲ ﻣﻔﻬﻮﻡ‬
‫ﺕ ﺷﱴ ﻭ ‪‬ﻣﻌ‪‬ﺎِﻟ ‪‬ﻢ ﻛﺜﲑ ﹲﺓ ﰲ‬
‫"ﺍﳌﻮﺍﻃﻨﺔ"‪ ،‬ﻭﻣﻌﲎ "ﺍﻟﻮﻃﻨﻴﺔ"‪ .‬ﻭﻟﺬﻟﻚ ﲡﻠﻴﺎ ‪‬‬
‫ﺍﳋﻄﺎﺏ ﺍﻟﻮﻋﻈﻲ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻧﺬﻛﺮ ﻣﻨﻬﺎ ﻣﺎ ﻳﻠﻲ‪:‬‬

‫ﺍﻹﺧﻼﺹ ﻟﻸﺳﺮﺓ ﺍﻟﻮﻃﻨﻴﺔ ﺍﻟﻜﱪﻯ‬

‫ﺇﻥ ﻣﻦ ﺃﻫﻢ ﺍﳌﻌﺎﱂ ﺍﻟﱵ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺘﺤﻠﻰ ‪‬ﺎ ﺍﻟﻮﻋﻆ ﻭﺍﻹﺭﺷﺎﺩ ﰲ ﺍﻟﻌﻤﻞ‬
‫ﺍﻟﺪﻳﲏ ؛ ﺍﻻﺭﺗﺒﺎﻁ ﲟﻔﻬﻮﻡ ﺍﻟﻮﻃﻦ‪ ،‬ﲟﺎ ﻫﻮ ﺃﺳﺮﺓ ﻭﺍﺣﺪﺓ‪ ،‬ﻭ ‪‬ﺭ ِﺣ ‪‬ﻢ ﻣﺸﺘﺮﻛﺔ‪.‬‬
‫ﻭﺫﻟﻚ ﲜﻌﻞ ﺍﳋﻄﺎﺏ ﺍﻟﻮﻋﻈﻲ ﻣﺮﺑﻴﺎ ﻋﻠﻰ ﺍﻹﺧﻼﺹ ﻟﻸﻣﺔ‪ .‬ﻭﻻ ﻳﺘﺤﻘﻖ‬
‫ﺫﻟﻚ ﻟﻠﻌﺒﺪ ﺇﻻ ﺇﺫﺍ ﺍﺭﺗﻘﻰ ﺇﺧﻼﺻﻪ ﺇﱃ ﻣﺴﺘﻮﻯ ﺍﻹﳝﺎﻥ‪ .‬ﻭﻫﻨﺎ ﺗﻜﻮﻥ‬
‫ﺍﳌﺼﺎﱀ ﺍﻟﻌﻠﻴﺎ ﻟﻠﺒﻼﺩ ﻫﻲ ﺍﻟﺮﺍﺟﺤﺔ ﰲ ﲨﻴﻊ ﺍﺧﺘﻴﺎﺭﺍﺗﻪ‪ ،‬ﻭﻛﻞ ﻣﻮﺍﻗﻔﻪ‬
‫ﻭﺗﺼﻮﺭﺍﺗﻪ ﻭﺗﺼﺮﻓﺎﺗﻪ‪ .‬ﻭﺑﺬﻟﻚ ﻳﺘﺤﻘﻖ ﺑﺄﺧﻼﻕ ﺍﻟﻮﻃﻨﻴﺔ ﺍﳊﻘﺔ ﻭﺍﳌﻮﺍﻃﻨﺔ‬
‫ﺍﳌﻨﺪﳎﺔ‪ .‬ﻓﻘﺪ ﻛﺎﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﳛﻦ ﺇﱃ ﻣﻜﺔ ﻭﻳﻘﻮﻝ‪) :‬ﻣﺎ‬
‫ﺖ‬
‫ﺃﻃﻴﺒﻚ ﻣﻦ ﺑﻠﺪ ! ﻭﺃﺣﺒﻚ ﺇﱄ‪ ،‬ﻭﻟﻮﻻ ﺃﻥ ﻗﻮﻣﻲ ﺃﺧﺮﺟﻮﱐ ﻣﻨﻚ ﻣﺎ ﺳﻜﻨ ‪‬‬
‫)‪(1‬‬
‫ﻏﲑﻙ!(‬
‫ﻭﻓﻘﻪ ﺍﻟﻮﺍﺟﺒﺎﺕ ﺍﻟﻜﻔﺎﺋﻴﺔ ﳜﺪﻡ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﰲ ﺍﻹﺳﻼﻡ‪ ،‬ﳌﻦ ﺃﺣﺴﻦ‬
‫ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻦ ﻣﻘﺎﺻﺪﻩ ﻭﻣﻌﺎﻧﻴﻪ ﺍﻟﻜﻠﻴﺔ‪ .‬ﺇﺫ ﺍﻟﻌﺎﻣ ﹸﻞ ﺑﺎﻟﻮﺍﺟﺐ ﺍﻟﻜﻔﺎﺋﻲ‬
‫ﻣﺘﺠﺮ ‪‬ﺩ ﻣﻦ ﺣﻈﻪ‪ ،‬ﺩﺍﺧ ﹲﻞ ﰲ ﺧﺪﻣﺔ ﺩﻳﻨﻪ‪ ،‬ﻗﺎﺋﻢ ﲝﻖ ﺭﺑﻪ؛ ﲞﺪﻣﺔ ﺣﻘﻮﻕ‬
‫‪‬ﺧ ﹾﻠﻘِﻪ‪ .‬ﻭﻫﺬﺍ ﻣﻦ ﺃ ‪‬ﺟ ﱢﻞ ﺍﳌﻌﺎﱐ ﻭﺃﺭﻓﻌﻬﺎ ﰲ ﺍﻟﺪﻳﻦ‪ ،‬ﰲ ﳎﺎﻝ ﺗﺰﻛﻴﺔ ﺍﻷﻧﻔﺲ‪،‬‬
‫ﲟﺎ ﳚﻌﻠﻬﺎ ﻓﺎﻧﻴﺔ ﻋﻦ ﺣﻈﻬﺎ ﺑﺎﻗﻴﺔ ﺑﺸﻬﻮﺩ ﺣﻖ ﺭ‪‬ﺎ‪ .‬ﻭﻟﺬﻟﻚ ﳌﺎ ﻓﻜﺮ‬
‫ﺍﳌﺴﻠﻤﻮﻥ ﰲ ﺍﳊﻘﻮﻕ؛ ﻓﻜﺮﻭﺍ ﺃﻭﻝ ﻣﺎ ﻓﻜﺮﻭﺍ ﰲ ﺍﻟﺮﻋﺎﻳﺔ ﳊﻘﻮﻕ ﺍﷲ ؛ ﻷﻥ‬
‫ﺍﻟﻘﺎﺋﻢ ﲝﻖ ﺍﷲ ﻗﺎﺋﻢ ﲝﻖ ﺧﻠﻘﻪ ﺑﺎﻟﻀﺮﻭﺭﺓ‪ .‬ﻭﰲ ﻫﺬﺍ ﺍﻟﺴﻴﺎﻕ ﺗﻜﻮﻥ ﻣﻘﻮﻟﺔ‬

‫‪ -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.‬‬

‫ﺍﻹﳝﺎﻥ ﺑﺎﻟﻮﻃﻦ ﳏﺒ ﹰﺔ ﻭﺧﺪﻣ ﹰﺔ‬

‫ﻻ ﺷﻚ ﺃﻥ ﺍﻟﺘﻌﺮﻳﻒ ﺑﺎﻟﻮﻃﻦ ﻣﻦ ﺧﻼﻝ ﻣﻔﺎﻫﻴﻢ ﺍﻟﻮﻃﻨﻴﺔ ﻭﺍﳌﻮﺍﻃﻨﺔ‪،‬‬
‫ﲟﺮﺟﻌﻴﺘﻬﺎ ﺍﻟﺪﻳﻨﻴﺔ ﻛﻤﺎ ﺑﻴﻨﺎﻩ ﺁﻧﻔﺎ ﻫﻮ ﻣﻦ ﺃﻫﻢ ﺍﳌﻌﺎﱂ ﺍﻟﱵ ﳚﺐ ﺃﻥ ﺗﺆﻃﺮ‬
‫ﺍﻟﻌﻤﻞ ﺍﻟﻮﻋﻈﻲ ﰲ ﻫﺬﺍ ﺍﻟﻌﺼﺮ‪ ،‬ﺧﺎﺻﺔ ﻭﳓﻦ ﰲ ﺯﻣﺎﻥ ﺳﻘﻄﺖ ﻓﻴﻪ‬
‫ﺍﳊﻮﺍﺟﺰ‪ ،‬ﻭﺗﻘﺎﺭﺑﺖ ﻓﻴﻪ ﺍﳌﺴﺎﻓﺎﺕ‪ ،‬ﻭﲢﻄﻤﺖ ﻓﻴﻪ ﺃﺳﻮﺍﺭ ﺍﳋﺼﻮﺻﻴﺎﺕ!‬
‫ﻓﺘﻴﺴﺮ ﺍﻟﺘﻌﺮﺽ ﻟﻠﺸﺮ ﻛﻤﺎ ﺗﻴﺴﺮ ﺍﻟﺘﻌﺮﺽ ﻟﻠﺨﲑ ! ﻭﻣﻦ ﻫﻨﺎ ﺻﺎﺭﺕ ﻛﺜﲑ‬
‫ﻣﻦ ﺍﳌﻔﺎﻫﻴﻢ ﻣﻬﺪﺩﺓ ﺑﺎﻟﻀﻌﻒ‪ ،‬ﺃﻭ ﺑﺎﻟﺘﻼﺷﻲ ﻭﺍﻻﻧﺪﺛﺎﺭ ﻣﻦ ﳎﺎﻝ ﺍﻟﺘﺪﺍﻭﻝ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻲ ؛ ﻭﺫﻟﻚ ﺇﺫﺍ ﱂ ﲡﺪ ﻣﻦ ﳚﺪﺩﻫﺎ ﻭﳛﻴﻴﻬﺎ‪ .‬ﻭﺍﻟﻮﻃﻦ ﲟﺎ ﻫﻮ‬
‫ﺧﺼﻮﺻﻴﺔ ﺫﺍﺗﻴﺔ ﻋﻠﻰ ﻛﻞ ﺍﳌﺴﺘﻮﻳﺎﺕ ﺍﻟﻌﻤﺮﺍﻧﻴﺔ ﻭﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﻴﺔ‬
‫ﻭﺍﻟﺴﻴﺎﺳﻴﺔ ﻭﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴـﺔ؛ ﰲ ﺣﺎﺟﺔ ﺇﱃ ﺧﺪﻣﺔ ﺩﺍﺋﻤﺔ ﰲ‬
‫ﻫﺬﺍ ﺍﳉﺎﻧﺐ‪ ،‬ﺃﻱ ﺍﻟﺘﺮﺑﻴﺔ ﻋﻠﻰ ﺗﺮﺳﻴﺦ ﻣﻔﺎﻫﻴﻤﻪ ﺍﻟﻜﻠﻴﺔ ﻭﺧﺼﻮﺻﻴﺎﺗﻪ‬
‫ﺍﻟﻮﺟﻮﺩﻳﺔ‪.‬‬
‫ﻭﺍﻟﻮﻃﻦ ﻟﻴﺲ ﳎﺮﺩ ﺧﺮﻳﻄﺔ ﺗﺮﺍﺑﻴﺔ ﻓﺤﺴﺐ؛ ﻭﻟﻜﻨﻪ ‪-‬ﻓﻮﻕ ﺫﻟﻚ ﻭﻣﻌﻪ‪-‬‬
‫ﺍﻧﺘﻤﺎﺀ ﺣﻀﺎﺭﻱ‪ ،‬ﻭﺗﺮﺍﻛﻢ ﺗﺎﺭﳜﻲ‪ ،‬ﻭﻧﻈﺎﻡ ﺳﻴﺎﺳﻲ‪ ،‬ﻭﻣﻨﻈﻮﻣﺔ ﺛﻘﺎﻓﻴﺔ‬
‫ﻣﺘﻜﺎﻣﻠﺔ ﻭﻣﻨﺴﺠﻤﺔ‪ ،‬ﻭ ‪‬ﺭ ِﺣ ‪‬ﻢ ﺍﺟﺘﻤﺎﻋﻴ ﹲﺔ ﺭﺍﺳﺨﺔ‪ .‬ﻭﺍﳊﻔﺎﻅ ﻋﻠﻴﻪ ﻭﺗﻨﻤﻴﺘﻪ ‪-‬‬
‫‪‬ﺬﺍ ﺍﳌﻌﲎ‪ -‬ﻫﻮ ﺣﻔﺎﻅ ﻋﻠﻰ ﻭﺟﻮﺩﻧﺎ ﺍﳊﻀﺎﺭﻱ ﻭﺗﻨﻤﻴﺔ ﻟﻪ‪ ،‬ﻭﺗﺮﺳﻴﺦ‬
‫ﳋﺼﻮﺻﻴﺎﺗﻨﺎ ﻭﺍﺳﺘﻘﻼﻟﻨﺎ‪ ،‬ﰲ ﺳﻴﺎﻕ ﺍﻻﻧﻔﺘﺎﺡ ﻋﻠﻰ ﺍﻟﻌﺎﱂ‪ ،‬ﻛﻞ ﺍﻟﻌﺎﱂ‪ ،‬ﺑﻼ‬
‫ﻋﻘﺪ ﻭﻻ ﺧﻮﻑ‪ ،‬ﺑﻞ ﲟﻌﻨﻮﻳﺎﺕ ﻋﺎﻟﻴﺔ‪ ،‬ﻭﺑﻘﻮﺓ ﺍﳌﻨﺘﺞ ﻻ ﺍﳌﺴﺘﻬﻠﻚ ﻓﺤﺴﺐ‪.‬‬
‫ﻭﻟﺬﺍ ﻛﺎﻥ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻮﻃﻦ ﺇﳝﺎﻧﺎ ﺑﺄﻧﻔﺴﻨﺎ‪ .‬ﻭﻻ ﻭﺟﻮﺩ ﳌﻦ ﻻ ﻳﺆﻣﻦ ﺑﻨﻔﺴﻪ!‬
‫ﻭﻟﺬﻟﻚ ﻛﺎﻥ ﺃﻭﻝ ﻭﺍﺟﺐ ﻋﻠﻰ ﺍﻟﺮﺳﻞ ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ؛ ﺃﻥ ﻳﺆﻣﻨﻮﺍ‬
‫ﺑﺄﻧﻔﺴﻬﻢ ﻫﻢ ﺃﻭﻻ! ﻗﺎﻝ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫‪‬ﺁﻣ‪‬ﻦ‪ ‬ﺍﻟﺮ‪‬ﺳ‪‬ﻮﻝﹸ ﺑِﻤ‪‬ﺎ ﺃﹸﻧﹾﺰِﻝﹶ ﺇﻟﹶﻴ‪‬ﻪِ ﻣِﻦ ﺭ‪‬ﺑ‪‬ﻪِ ﻭﺍﻟﹾﻤ‪‬ﻮﻣِﻨﹸﻮﻥ‪‬‬
‫)ﺍﻟﺒﻘﺮﺓ‪(285:‬‬
 ‫‪65‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬
‫ﻭﻻ ﺷﻚ ﺃﻥ ﻋﺮﺽ ﺍﳌﻔﺎﻫﻴﻢ ﺍﻟﻮﻃﻨﻴﺔ ﺑﻌﻤﻘﻬﺎ ﺍﳊﻀﺎﺭﻱ‪ ،‬ﻭﺍﻧﺘﻤﺎﺋﻬﺎ ﺍﻟﺪﻳﲏ؛‬
‫ﺳﻴﻌﻤﻖ ﳏﺒﺔ ﺍﻟﻮﻃﻦ ﰲ ﺍﻟﻨﻔﻮﺱ‪ ،‬ﻭﳚﺪﺩ ﻋﻬﺪﻩ ﰲ ﺍﻟﻘﻠﻮﺏ‪ ،‬ﻭﻳﻀﻤﻦ‬
‫ﺍﺳﺘﻤﺮﺍﺭ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻮﻃﻨﻴﺔ ﻋﱪ ﺍﻷﺟﻴﺎﻝ)‪.(1‬‬
‫ﻭﺍﳋﻄﺎﺏ ﺍﻟﺪﻳﲏ ﻫﻮ ﺍﻷﺟﺪﺭ ﲝﻤﻞ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ؛ ﲟﺎ ﳝﻠﻚ ﻣﻦ‬
‫ﺇﻣﻜﺎﻧﺎﺕ ﺭﻭﺣﻴﺔ ﻋﻠﻰ ﺍﳌﺴﺘﻮﻯ ﺍﻟﺘﺮﺑﻮﻱ‪ ،‬ﻭﻗﺪﺭﺍﺕ ﻃﺒﻴﻌﻴﺔ ﻋﻠﻰ ﺍﻟﺘﺨﻠﻴﻖ‬
‫ﺑﺎﻟﺘﺼﻮﺭﺍﺕ ﻭﺍﳌﻔﺎﻫﻴﻢ‪.‬‬

‫‪ -1‬ﻳﺮﺍﺟﻊ ﻛﺘﺎﺏ "ﺣﺐ ﺍﻷﻭﻃﺎﻥ ﻣﻦ ﺍﻹﳝﺎﻥ"‪.‬‬

 ‫‪66‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬
‫ﺍﻹﳚﺎﺑﻴﺔ ﺍﻹﻧﺘﺎﺟﻴﺔ‬
‫ﻭﺍﳌﻘﺼﻮﺩ ﺑﺎﻹﳚﺎﺑﻴﺔ ﺍﻹﻧﺘﺎﺟﻴﺔ ﺍﳌﺸﺎﺭﻛﺔ ﺍﻟﻔﻌﺎﻟﺔ ﰲ ﺑﻨﺎﺀ ﺍ‪‬ﺘﻤﻊ‪،‬‬
‫ﻭﺍﻻﳔﺮﺍﻁ ﺍﻟﺼﺎﺩﻕ ﰲ ﲤﺘﲔ ﻧﺴﻴﺠﻪ ﺍﻻﺟﺘﻤﺎﻋﻲ‪ .‬ﻭﺇﳕﺎ ﻳﻜﻮﻥ ﻫﺬﺍ ﻋﻨﺪﻣﺎ‬
‫ﺗﺘﻌﻠﻖ ﺍﻟﻘﻠﻮﺏ ﲝﺐ ﺫﻟﻚ ﺍ‪‬ﺘﻤﻊ‪ .‬ﻭﲟﺎ ﺳﻠﻒ ﺫﻛﺮﻩ ﻣﻦ ﻣﻨﻬﺠﻴﺔ ﻭﻋﻈﻴﺔ‬
‫ﺗﺘﻌﺮﻑ ﺍﻷﺟﻴﺎﻝ ﻋﻠﻰ ﺑﻼﺩﻫﺎ ﻭﻭﻃﻨﻬﺎ ﺗﻌﺮﻓﺎ ﺫﻭﻗﻴﺎ‪ .‬ﺃﻋﲏ ﺃﻬﻧﺎ ﺗﺘﺬﻭﻕ‬
‫ﺣﻼﻭ ﹶﺓ ﺃ ﱠﻥ ﳍﺎ ﻭﻃﻨﺎ‪ .‬ﻭﻫﻮ ﻭﻃﻦ ﻻ ﻛﺎﻷﻭﻃﺎﻥ! ﻓﻬﺬﺍ ﺍﳌﻌﲎ ﻗﺪ ﻳﻐﻴﺐ ﻋﻦ‬
‫ﺑﻌﺾ ﺍﻟﻨﺎﺱ‪ .‬ﻓﺎﻟﻮﺍﻋﻆ ﻋﻠﻴﻪ ﺃﻥ ﻳﻘﻮﻡ ﺑﺘﺬﻭﻳﻖ ﻣﻌﲎ ﺍﳌﻮﺍﻃﻨﺔ ﻭﺍﻟﻮﻃﻨﻴﺔ‬
‫ﻟﻠﻤﺆﻣﻨﲔ؛ ﺇﺫ ﺍﳋﻄﺎﺏ ﺍﻟﻮﻋﻈﻲ ﻭﺣﺪﻩ ﻫﻮ ﺍﻷﻗﺪﺭ ﻋﻠﻰ ﻫﺬﻩ ﺍﳌﻬﻤﺔ؛ ﻷﻥ‬
‫ﺍﳌﻌﺎﱐ ﺍﻟﺮﻭﺣﻴﺔ ﻭﺍﳌﻮﺍﺟﻴﺪ ﺍﻟﺬﻭﻗﻴﺔ ﺍﻟﱵ ﺗﺆﻃﺮ ﺍﳌﻔﺎﻫﻴﻢ ﺍﻟﻮﻃﻨﻴﺔ ﺇﳕﺎ ﻫﻲ‬
‫ﻣﺸﺎﻋﺮ ﻭﺃﺣﺎﺳﻴﺲ‪ .‬ﻭﺍﻷﻗﺪﺭ ﻋﻠﻰ ﺗﻮﺟﻴﻬﻬﺎ ﻭﺗﻨﻤﻴﺘﻬﺎ ﺇﳕﺎ ﻫﻮ ﺍﻟﺪﻳﻦ‬
‫ﻭﺍﻟﺘﺪﻳﻦ‪ ،‬ﲟﺎ ﻫﻮ ﻣﻮﺍﺟﻴﺪ ﻭﺃﺫﻭﺍﻕ‪.‬‬
‫ﻭﺑﺬﻟﻚ ﻳﺸﻌﺮ ﺍﻹﻧﺴﺎﻥ ﺷﻌﻮﺭﺍ ﺗﻌﺒﺪﻳﺎ ﺑﺄﻧﻪ ﻣﺴﺆﻭﻝ ﻋﻦ ﻫﺬﺍ ﺍﻟﻮﻃﻦ؛‬
‫ﻓﺘﻨﺸﺄ ﻟﺪﻳﻪ ﺍﻟﻐﲑﺓ ﺍﻟﻮﻃﻨﻴﺔ‪ ،‬ﻭﻳﺒﺎﺩﺭ ﺇﱃ ﺍﳌﺸﺎﺭﻛﺔ ﺍﻟﻔﻌﺎﻟﺔ ﺍﻟﺼﺎﺩﻗﺔ‪ ،‬ﰲ ﺑﻨﺎﺀ‬
‫ﺍﻟﺒﻼﺩ ﻭﺍﻟﻌﺒﺎﺩ‪ ،‬ﻭﺍﻹﺧﻼﺹ ﻭﺍﻟﺘﻀﺤﻴﺔ ﰲ ﺳﺒﻴﻞ ﺫﻟﻚ ﻛﻠﻪ‪ .‬ﻭﺑﺬﻟﻚ ﲣﺘﻔﻲ‬
‫‪ -‬ﺑﺈﺫﻥ ﺍﷲ ‪ -‬ﻛﺜﲑ ﻣﻦ ﺍﻟﻈﻮﺍﻫﺮ ﺍﳌﺮﺿﻴﺔ‪ ،‬ﺍﳌﺸﻌﺮﺓ ﺑﺎﻟﻴﺄﺱ ﻭﺍﻟﻘﻨﻮﻁ‪ ،‬ﺃﻭ‬
‫ﺍﻟﱵ ﺗﻐﻠﻖ ﺑﺎﺏ ﺍﻷﻣﻞ ﰲ ﻭﺟﻪ ﺍﻟﺸﺒﺎﺏ؛ ﳑﺎ ﻗﺪ ﳚﺮ ﺇﱃ ﺍﻷﻣﺮﺍﺽ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﺍﻷﺯﻣﺎﺕ ﺍﻟﻨﻔﺴﻴﺔ‪ ،‬ﺍﻟﱵ ﺗﻔﺮﺯ ﺷﺮﺍﺋﺢ ﻣﻦ ﺍﻟﻨﺎﺱ ﺗﺘﻨﻜﺮ ﳍﺬﺍ‬
‫ﺍﻟﻮﻃﻦ ﻭﻗﻴﻤﻪ‪ ،‬ﻭﺗﻨﻌﺰﻝ ﻋﻦ ﻣﺴﲑﺗﻪ ﺍﻟﺘﻨﻤﻮﻳﺔ ﻭﺍﻹﺻﻼﺣﻴﺔ‪ .‬ﻓﻴﺆﻭﻝ ﺃﻣﺮﻫﺎ‬
‫ﺇﱃ ﻧﻮﻉ ﻣﻦ )ﺍﳋﻮﺍﺭﺟﻴﺔ( ﺍﻟﺸﺎﺫﺓ ﺍﳌﻘﻠﻘﺔ!‬
‫ﻓﺎﳋﻄﺎﺏ ﺍﻟﻮﻋﻈﻲ ﺍﻟﺼﺎﺩﻕ ﺍﻟﺬﻱ ﻳﺴﺘﻠﻬﻢ ﺍﳌﻘﺎﺻﺪ ﺍﻟﻮﻃﻨﻴﺔ؛ ﻫﻮ ﺃﻛﱪ‬
‫ﻋﻼﺝ ﳌﺜﻞ ﺗﻠﻚ ﺍﻷﻣﺮﺍﺽ‪ ،‬ﻭﻫﻮ ﻗﺒﻞ ﺫﻟﻚ ﻳﻨﺘﺞ ﻧﻔﺴﻴﺔ ﻣﺘﻔﺘﺤﺔ‪ ،‬ﻗﺎﺑﻠﺔ‬
‫ﻟﻠﺤﻮﺍﺭ‪ ،‬ﻭﺍﻷﺧﺬ ﻭﺍﻟﻌﻄﺎﺀ‪ ،‬ﻣﺆﻣﻨﺔ ﺑﻮﻃﻨﻬﺎ‪ ،‬ﻣﺸﺎﺭﻛﺔ ‪ -‬ﺑﺼﻮﺭﺓ ﻓﻌﺎﻟﺔ ‪ -‬ﰲ‬
‫ﺑﻨﺎﺋﻪ‪ .‬ﻭﻫﻮ ﻣﺎ ﲰﻴﻨﺎﻩ ﺑـ"ﺍﻟﻨﻔﺴﻴﺔ ﺍﻻﺳﺘﻴﻌﺎﺑﻴﺔ" ﰲ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻮﻃﻨﻴﺔ‪ .‬ﻭﺑﻴﺎﻥ‬
‫ﺫﻟﻚ ﻫﻮ ﻛﻤﺎ ﻳﻠﻲ‪:‬‬
 ‫‪67‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬
‫ﺍﻟﻮﻋﻆ ﻭﺍﻹﺭﺷﺎﺩ ﻭﺻﻨﺎﻋﺔ ﺍﻟﻨﻔﺴﻴﺔ ﺍﻻﺳﺘﻴﻌﺎﺑﻴﺔ‬
‫ﻋﻨﺪﻣﺎ ﻳﺆﻣﻦ ﺍﻹﻧﺴﺎﻥ ﺑﻮﻃﻨﻪ ﻓﺈﻧﻪ ﻳﺘﺒﲎ ﺷﻌﺒﻪ‪ ،‬ﺳﻮﺍﺀ ﰲ ﺫﻟﻚ ﺣﺴﻨﺎﺗﻪ‬
‫ﻭﺧﻄﺎﻳﺎﻩ! ﻛﻴﻒ ﺫﻟﻚ؟‬
‫ﻛﻞ ﺍﻟﻨﺎﺱ ﳛﺒﻮﻥ ﺃﻥ ﳛﻤﺪﻭﺍ ﻋﻠﻰ ﻓﻌﻞ ﺍﳊﺴﻨﺎﺕ‪ ،‬ﻭﻟﻜﻨﻬﻢ ﻳﺘﱪﺅﻭﻥ ﻣﻦ‬
‫ﺍﻟﺴﻴﺌﺎﺕ‪ ،‬ﻭﺍﳌﺆﻣﻦ ﺑﻮﻃﻨﻪ ﻭﺣﺪﻩ ﻳﺘﺒﻨﺎﻫﺎ؛ ﲟﻌﲎ ﺃﻧﻪ ﻳﺮﺍﻫﺎ ﺟﺰﺀﺍ ﻣﻨﻪ‪ ،‬ﻭﻣﻦ‬
‫ﻣﺸﺎﻛﻠﻪ ﻫﻮ‪ ،‬ﻻ ﻣﻦ ﻣﺸﺎﻛﻞ ﻏﲑﻩ‪ .‬ﻓﻴﺒﺎﺩﺭ ﺇﱃ ﻋﻼﺟﻬﺎ ﺑﺈﳚﺎﺑﻴﺔ ﻭﺻﺪﻕ‪،‬‬
‫ﻛﻤﺎ ﻳﻌﺎﰿ ﺟﺮﺣﺎ ﰲ ﺟﺴﺪﻩ ﺃﻭ ﺃﳌﺎ ﰲ ﻗﻠﺒﻪ‪ .‬ﻓﻼ ﺗﻨﻘﻠﺐ ﻣﻼﺣﻈﺎﺗﻪ ﰲ ﻫﺬﺍ‬
‫ﺍﻟﺸﺄﻥ ﻋﺪﺍﻭﺓ ﻟﻠﻤﺠﺘﻤﻊ‪ ،‬ﻭﺑﻐﻀﺎ ﻟﻪ! ﺑﻞ ﺗﻜﻮﻥ ﳏﺒﺔ ﻟﻪ ﻭﺇﺷﻔﺎﻗﺎ ﻋﻠﻴﻪ! ﻭﻫﻮ‬
‫ﻣﻌﲎ ﺃﺻﻴﻞ ﰲ ﺍﻹﺳﻼﻡ‪ ،‬ﺃﺻﻠﻪ ﻗﻮﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪:‬‬
‫ﺼ ‪‬ﺮ ‪‬ﻩ ﺇﺫﺍ‬
‫ﺼ ‪‬ﺮ ﺃ ‪‬ﺧﺎﻙ ﻇﺎِﻟﻤﹰﺎ ﺃﻭ ﻣﻈﻠﻮﻣﹰﺎ‪ ،‬ﻓﻘﺎﻝ ﺭﺟ ﹲﻞ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ! ﺃ‪‬ﻧ ‪‬‬ ‫)ﹸﺍ‪‬ﻧ ‪‬‬
‫ﺖ ﺇﺫﺍ ﻛﺎﻥ ﻇﺎﳌﹰﺎ؛ ﻛﻴﻒ ﺃﻧﺼﺮﻩ؟ ﻗﺎﻝ‪ :‬ﲢﺠﺰﻩ ﺃﻭ ﲤﻨﻌﻪ‬ ‫ﻛﺎﻥ ﻣﻈﻠﻮﻣﹰﺎ‪ ،‬ﺃﻓﺮﺃﻳ ‪‬‬
‫)‪(1‬‬
‫ﺼ ‪‬ﺮ ‪‬ﻩ!(‬
‫ﻣﻦ ﺍﻟﻈﻠﻢ‪ ،‬ﻓﺈ ﱠﻥ ﺫﻟﻚ ‪‬ﻧ ‪‬‬
‫ﻓﻬﻮ ﺇﺫﻥ "ﺃﺧﻮﻙ"‪ ،‬ﺣﱴ ﻭﻟﻮ ﻛﺎﻥ ﳐﻄﺌﹰﺎ ﻭﻇﺎﻟِﻤﹰﺎ‪ ،‬ﻭﻣﺎ ﻳﻨﺒﻐﻲ ﺇﻗﺮﺍﺭﻩ‬
‫ﻋﻠﻰ ﺍﳋﻄﺄ‪ ،‬ﻭﻟﻜﻦ ﻻ ﳚﻮﺯ ‪ -‬ﰲ ﺍﻵﻥ ﻧﻔﺴﻪ ‪ -‬ﺍﻟﺘﻨﻜﺮ ﻟﻪ ﻭﻣﻘﺎﻃﻌﺘﻪ‪ ،‬ﺑﻞ‬
‫ﻧ‪‬ﺼﻠﺢ ﺧﻄﺄﻩ ﺗﺮﺑﻮﻳﺎ‪ .‬ﻭﻫﺬﺍ ﻛﻤﺎﻝ ﻣﻔﻬﻮﻡ ﺍﳌﻮﺍﻃﻨﺔ ﰲ ﺑ‪‬ﻌﺪﻫﺎ ﺍﻻﺳﺘﻴﻌﺎﰊ‪،‬‬
‫ﺍﻟﻘﺎﺋﻢ ﻋﻠﻰ ﺍﳊﻮﺍﺭ ﻭﺍﳌﻨﺎﺻﺤﺔ ﻭﺍﶈﺒﺔ‪ .‬ﻭﻫﻮ ﻣﻌﲎ "ﺍﻟﻨﺼﻴﺤﺔ" ﰲ ﻗﻮﻝ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳﻠـــﻢ‪) :‬ﺍﻟﺪﻳﻦ ﺍﻟﻨﺼﻴﺤﺔ‪ ،‬ﻗﻠﻨﺎ‪ :‬ﳌﻦ؟‬
‫)‪(2‬‬
‫ﻗﺎﻝ‪ :‬ﷲ‪ ،‬ﻭﻟﻜﺘﺎﺑﻪ‪ ،‬ﻭﻟﺮﺳﻮﻟﻪ‪ ،‬ﻭﻷﺋﻤﺔ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﻋﺎﻣﺘﻬﻢ‪(.‬‬
‫ﻭﻋﻨﺪﻣﺎ ﻳﻜﻮﻥ ﺫﻟﻚ ﻋﻤﻼ ﺍﺳﺘﻴﻌﺎﺑﻴﺎ ﺻﺎﺩﻗﺎ ﺣﻘﺎ؛ ﻓﺈﻧﻪ ﻻ ﻳﻜﻮﻥ‬
‫ﺍﺳﺘﻔﺰﺍﺯﻳﺎ ﻭﻻ ﻋﺸﻮﺍﺋﻴﺎ ﻭﻻ ﺍﻧﺘﻘﺎﻣﻴﺎ‪ ،‬ﺑﻞ ﻳﻜﻮﻥ ﻋﻤﻼ ﻋﻼﺟﻴﺎ ﺣﻜﻴﻤﺎ‪،‬‬
‫ﻫﺎﺩﺋﺎ ﻣﻄﻤﺌﻨﺎ؛ ﲟﺎ ﺗﺮﺳﺦ ﻟﺪﻯ ﺻﺎﺣﺒﻪ ﻣﻦ ﻧﻔﺴﻴﺔ ﺍﺳﺘﻴﻌﺎﺑﻴﺔ ﺇﳚﺎﺑﻴﺔ ﲡﺎﻩ‬
‫ﻭﻃﻨﻪ ﻭﺃﻣﺘﻪ‪ .‬ﻭﻳﺘﺮﺗﺐ ﻋﻦ ﺫﻟﻚ ‪-‬ﺑﺼﻮﺭﺓ ﺗﻠﻘﺎﺋﻴﺔ‪ -‬ﻋﻼﺝ ﺍﻟﻨﻔﺴﻴﺔ ﺍﳌﻀﺎﺩﺓ‪،‬‬

‫‪203/1‬‬ ‫‪ -1‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ ‪ 201/3‬ﻭﺍﻟﺪﺍﺭﻣﻲ ‪ 401/2‬ﻭﺍﻟﺒﺨﺎﺭﻱ ‪ 2443‬ﻭﺍﻟﺘﺮﻣﺬﻱ ‪ 2255‬ﻭﺍﻟﻄﱪﺍﱐ ﰲ ﺍﻷﻭﺳﻂ‬

‫ﻭﺍﻟﺒﻴﻬﻘﻲ ‪.94/6‬‬
‫‪ -2‬ﺃﺧﺮﺣﻪ ﺍﳊﻤﻴﺪﻱ ‪ 837‬ﻭﺃﲪﺪ ‪ 102/4‬ﻭﻣﺴﻠﻢ ‪ 55‬ﻭﺍﻟﻨﺴﺎﺋﻲ ‪ 4197‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ ‪ 4944‬ﻭﺍﻟﻄﱪﺍﱐ ‪.1262‬‬
 ‫‪68‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬
‫ﻭﻫﻲ )ﻧﻔﺴﻴﺔ ﺍﻻﻧﻐﻼﻕ( ﻭ)ﻧﻔﺴﻴﺔ ﺍﻟﺼﺪﺍﻡ( ﰲ ﺍ‪‬ﺎﻝ ﺍﻟﺪﻳﲏ ﻭﺍﻟﺴﻴﺎﺳﻲ‬
‫ﻭﺍﻻﺟﺘﻤﺎﻋﻲ‪.‬‬
‫ﻭﺇﳕﺎ ﻳﺴﺘﻌﲔ ﺍﻟﻮﺍﻋﻆ ﺃﻭ ﺍﳌﺮﺷﺪ ﻋﻠﻰ ﲢﻘﻴﻖ ﺗﻠﻚ ﺍﳌﻘﺎﺻﺪ‪ ،‬ﰲ ﺧﻄﺎﺑﻪ‬
‫ﺍﻟﺘﺮﺑﻮﻱ ﻭﺍﻟﺘﻌﻠﻴﻤﻲ ‪-‬ﺇﺿﺎﻓﺔ ﺇﱃ ﳎﻬﻮﺩﺍﺗﻪ ﺍﻟﺸﺨﺼﻴﺔ ﰲ ﺍﻟﺘﺤﺼﻴﻞ ﻟﻠﺤﻜﻤﺔ‬
‫ﻭﺍﳌﺘﺎﺑﻌﺔ ﻟﻠﻤﺴﺘﺠﺪﺍﺕ ﰲ ﺍﳊﻘﻞ ﺍﻟﺪﻳﲏ‪ -‬ﺑﺘﺤﻘﻴﻖ ﺍﻟﺘﻮﺍﺻﻞ ﺍﳌﺴﺘﻤﺮ ﻣﻊ‬
‫ﺍﻟﺘﻮﺟﻬﺎﺕ ﺍﻟﻮﻃﻨﻴﺔ ﺍﻟﻌﺎﻣﺔ ﻟﻠﺒﻼﺩ‪ ،‬ﻭﻣﻌﺮﻓﺔ ﺍﻷﻣﺮﺍﺽ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﻃﺒﺎﺋﻌﻬﺎ‬
‫ﺍﻟﻌﻘﺪﻳﺔ‪ ،‬ﻭﲡﻠﻴﺎ‪‬ﺎ ﺍﻟﺪﻳﻨﻴﺔ‪ ،‬ﳑﺎ ‪‬ﺐ ﺭﳛﻪ ﻋﻠﻰ ﺍﻟﺒﻼﺩ ﻭﺍﻟﻌﺒﺎﺩ‪ ،‬ﻣﻦ ﻫﻨﺎ‬
‫ﻭﻫﻨﺎﻙ‪.‬‬
‫ﻭﺇﳕﺎ ﻳﺘﻢ ﻟﻪ ﺫﻟﻚ ﺑـ‪:‬‬
‫‪ -‬ﻣﺮﺍﻋﺎﺓ ﺍﻟﺘﻮﺟﻴﻬﺎﺕ ﺍﻟﺴﺎﻣﻴﺔ ﻷﻣﲑ ﺍﳌﺆﻣﻨﲔ ﰲ ﺍﻟﺸﺄﻥ ﺍﻟﺪﻳﲏ ﻭﺍﻟﻮﻃﲏ‬
‫؛‬
‫‪ -‬ﺍﻟﺘﻮﺍﺻﻞ ﺍﻟﺪﺍﺋﻢ ﻣﻊ ﻭﺯﺍﺭﺓ ﺍﻷﻭﻗﺎﻑ ﻭﺍﻟﺸﺆﻭﻥ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺍ‪‬ﺎﻟﺲ‬
‫ﺍﻟﻌﻠﻤﻴﺔ؛ ﻟﻀﺒﻂ ﺍﻟﺘﺼﻮﺭﺍﺕ ﻭﺍﻟﺘﻮﺟﻬﺎﺕ ﺍﻟﻌﺎﻣﺔ ﳌﺎ ﻓﻴﻪ ﺧﲑ ﺍﻟﺒﻼﺩ ﻭﺍﻟﻌﺒﺎﺩ ؛‬
‫‪ -‬ﺍﻻﻗﺘﺮﺍﺏ ﻣﻦ ﺍﳌﻮﺍﻃﻨﲔ‪ ،‬ﻭﺧﺎﺻﺔ ﻓﺌﺔ ﺍﻟﺸﺒﺎﺏ ﻣﻨﻬﻢ‪ ،‬ﻭﺍﻹﻧﺼﺎﺕ‬
‫ﺇﻟﻴﻬﻢ‪ ،‬ﻭﺗﻠﺒﻴﺔ ﺣﺎﺟﺎ‪‬ﻢ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻟﺘﻌﺒﺪﻳﺔ‪ ،‬ﻭﺇﺭﻭﺍﺀ ﻋﻄﺸﻬﻢ ﺍﻟﺮﻭﺣﻲ‪ ،‬ﲟﺎ‬
‫ﻳﻌﻤﺮ ﺣﻴﺎ‪‬ﻢ ﺑﺎﻹﳚﺎﺑﻴﺔ‪ ،‬ﻭﻳﻘﻀﻲ ﻋﻠﻰ ﺭﺩﻭﺩ ﺍﻟﻔﻌﻞ ﺍﻟﻌﺪﻣﻴﺔ‪ .‬ﻭﺗﻠﻚ ﻫﻲ‬
‫ﺍﳌﻬﻤﺔ ﺍﻟﻌﻈﻴﻤﺔ ﻭﺍﳌﺴﺆﻭﻟﻴﺔ ﺍﻟﻜﱪﻯ ﺍﻟﱵ ﻧﺎﻃﻬﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺑﺎﻟﻌﻠﻤﺎﺀ‪.‬‬
‫ﻭﻋﻠﻴﻪ‪ ،‬ﻓﻤﻤﺎ ﳚﺪﺭ ﺍﻟﺘﺬﻛﲑ ﺑﻪ ﰲ ﻫﺬﺍ ﺍﻹﻃﺎﺭ‪ ،‬ﻣﺎ ﻭﺭﺩ ﺿﻤﻦ ﺍﳋﻄﺎﺏ‬
‫ﺍﻟﺴﺎﻣﻲ ﺍﻟﺬﻱ ﺃﻟﻘﺎﻩ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺟﻼﻟﺔ ﺍﳌﻠﻚ ﳏﻤﺪ ﺍﻟﺴﺎﺩﺱ ‪ -‬ﺃﻋﺰﻩ ﺍﷲ‬
‫ﻭﺃﻳﺪﻩ ‪ -‬ﺗﻮﺟﻴﻬﺎ ﻟﻠﻤﺠﺎﻟﺲ ﺍﻟﻌﻠﻤﻴﺔ ﺑﺎﳌﻐﺮﺏ‪ ،‬ﺣﻴﺚ ﻗﺎﻝ ﺟﻼﻟﺘﻪ ﰲ ﺳﻴﺎﻕ‬
‫ﲢﺪﻳﺪ ﻭﻇﺎﺋﻔﻬﺎ‪) :‬ﻟﺘﻘﻮﻡ ﻣﻦ ﺧﻼﻝ ﺍﻧﺘﺸﺎﺭﻫﺎ ﻋﱪ ﺍﻟﺘﺮﺍﺏ ﺍﻟﻮﻃﲏ ﺑﺘﺪﺑﲑ‬
‫ﺍﻟﺸﺄﻥ ﺍﻟﺪﻳﲏ ﻋﻦ ﻗﺮﺏ‪ ،‬ﻭﺫﻟﻚ ﺑﺘﺸﻜﻴﻠﻬﺎ ﻣﻦ ﻋﻠﻤﺎﺀ ﻣﺸﻬﻮﺩ ﳍﻢ‬
‫ﺑﺎﻹﺧﻼﺹ ﻟﺜﻮﺍﺑﺖ ﺍﻷﻣﺔ ﻭﻣﻘﺪﺳﺎ‪‬ﺎ‪ ،‬ﻭﺍﳉﻤﻊ ﺑﲔ ﻓﻘﻪ ﺍﻟﺪﻳﻦ ﻭﺍﻻﻧﻔﺘﺎﺡ‬
 ‫‪69‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬
‫ﻋﻠﻰ ﻗﻀﺎﻳﺎ ﺍﻟﻌﺼﺮ‪ ،‬ﺣﺎﺛﲔ ﺇﻳﺎﻫﻢ ﻋﻠﻰ ﺍﻹﺻﻐﺎﺀ ﺇﱃ ﺍﳌﻮﺍﻃﻨﲔ‪ ،‬ﻭﻻﺳﻴﻤﺎ‬
‫ﺍﻟﺸﺒﺎﺏ ﻣﻨﻬﻢ‪ ،‬ﲟﺎ ﳛﻤﻲ ﻋﻘﻴﺪ‪‬ﻢ ﻭﻋﻘﻮﳍﻢ ﻣﻦ ﺍﻟﻀﺎﻟﲔ ﺍﳌﻀﻠﲔ!()‪.(1‬‬

‫‪ -1‬ﻣﻦ ﺧﻄﺎﺏ ﺟﻼﻟﺘﻪ ﻏﺪﺍﺓ ﺗﻨﺼﻴﺐ ﺍ‪‬ﻠﺲ ﺍﻟﻌﻠﻤﻲ ﺍﻷﻋﻠﻰ ﻭﺍ‪‬ﺎﻟﺲ 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

‫ﺗﻘﺮﻳﺒﺎ ﻭﲢﺒﻴﺒﺎ ‪ -‬ﻟﺘﻨﻤﻴﺔ ﺍﳌﻌﺎﱐ ﺍﻟﺮﻭﺣﻴﺔ ﰲ ﺍﻹﻧﺴﺎﻥ ﺍﻟﱵ ﻫﻲ ﺃﺳﺎﺱ‬

‫ﺍﻟﺘﻨﻤﻴﺔ ﺍﻟﻌﻤﺮﺍﻧﻴﺔ ﺍﻟﺸﺎﻣﻠﺔ ؛‬
‫ﺗﻌﻤﻴﻖ ﺍﻻﻧﺪﻣﺎﺝ ﺍﻟﻮﻃﲏ ﺑﺎﳊﺾ ﻋﻠﻰ ﺍﻟﻔﻨﺎﺀ ﰲ ﺍﻷﺳـﺮﺓ ﺍﻟﻮﻃﻨﻴـﺔ‬ ‫‪.2‬‬

‫ﺍﻟﻜﱪﻯ ؛‬
‫ﺗﺄﻛﻴﺪ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻮﻃﻦ ﳏﺒ ﹰﺔ ﻭﺧﺪﻣ ﹰﺔ ؛‬ ‫‪.3‬‬

‫ﺗﺸﺠﻴﻊ ﺍﻹﳚﺎﺑﻴﺔ ﺍﻹﻧﺘﺎﺟﻴﺔ ﺑﺎﳊﺾ ﻋﻠﻰ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠـﻰ ﺍﻟـﻨﻔﺲ‪،‬‬ ‫‪.4‬‬

‫ﻭﻋﺪﻡ ﺍﻟﺘﻮﺍﻛﻞ ؛‬
‫ﺻﻨﺎﻋﺔ ﺍﻟﻨﻔﺴﻴﺔ ﺍﻻﺳﺘﻴﻌﺎﺑﻴﺔ ﺑﺘﺮﺑﻴﺔ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﻗﺒﻮﻝ ﺍﻟﺮﺃﻱ ﺍﻵﺧﺮ‪.‬‬ ‫‪.5‬‬
‫‪71‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬

‫ﺍﶈﻮﺭ ﺍﻟﺜﺎﻟﺚ‬
‫ﺗﺪﺑـﻴـﺮ ﺍﻟﺸـﺄﻥ ﺍﻟﺪﻳـﻨﻲ‬

‫ﻭﻣﺮﺍﻋﺎـﺔ ﺍﻟﻤﺤﻴـﻂ ﺍﻟﺪﻭﻟـﻲ‬

 ‫‪72‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬

‫ﺗﺪﺑﲑ ﺍﻟﺸﺄﻥ ﺍﻟﺪﻳﲏ‬

‫ﻭﻣﺮﺍﻋﺎﺓ ﺍﶈﻴﻂ ﺍﻟﺪﻭﱄ‬
‫ﺇﻥ ﺍﻟﺘﻐﲑﺍﺕ ﺍﻟﻌﺎﳌﻴﺔ ﻭﺍﻟﺘﻔﺎﻋﻞ ﺍﳊﻀﺎﺭﻱ ﻋﱪ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻹﺳﻼﻣﻲ ﻓﺮﺽ‬
‫ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﺃﻥ ﻳﻌﻴﺸﻮﺍ ﰲ ﻇﻞ ﺃﻣﺔ ﺇﻧﺴﺎﻧﻴﺔ ﻭﳏﻴﻂ ﻋﺎﳌﻲ ﲢﻜﻤﻪ ﻗﻮﺍﻧﲔ‬
‫ﺍﻟﺘﻌﺎﻳﺶ ﺍﻟﺴﻠﻤﻲ‪ ،‬ﳑﺎ ﻳﻘﺘﻀﻲ ﻧﻮﻋﺎ ﻣﻦ ﺍﻟﻔﻘﻪ ﻭﺍﳊﻜﻤﺔ ﰲ ﺗﺪﺑﲑ ﺍﻟﻌﻼﻗﺎﺕ‬
‫ﻭﻣﺮﺍﻋﺎﺓ ﺍﻟﺘﻐﲑﺍﺕ ﺍﻟﻌﺎﳌﻴﺔ ﻭﺍﻟﻘﻮﺍﻧﲔ ﺍﻟﺪﻭﻟﻴﺔ ﺍﻟﱵ ﻻ ﺗﻌﺎﺭﺽ ﺃﺣﻜﺎﻡ‬
‫ﺍﻟﺸﺮﻳﻌﺔ‪.‬‬
‫ﻛﻤﺎ ﻳﻮﺟﺐ ﺫﻟﻚ ﺣﻔﻆ ﺣﻘﻮﻕ ﺍﻵﺧﺮﻳﻦ ﺍﻟﱵ ﺃﻭﺟﺐ ﺍﷲ ﺭﻋﺎﻳﺘﻬﺎ‪،‬‬
‫ﻭﺣﺮﻡ ﻋﻠﻰ ﺃﻱ ﻣﺴﻠﻢ ﺍﻧﺘﻬﺎﻛﻬﺎ‪ ،‬ﻭﻣﻨﻬﺎ ﺩﻣﺎﺀ ﺍﻟﻨﺎﺱ ﻭﺃﻣﻮﺍﳍﻢ ﻭﺃﻋﺮﺍﺿﻬﻢ‪،‬‬
‫ﻣﻊ ﺣﻔﻆ ﺣﺴﻦ ﺍﳉﻮﺍﺭ‪ ،‬ﻭﺭﻋﺎﻳﺔ ﺍﻟﻌﻬﻮﺩ ﻭﺍﳌﻮﺍﺛﻴﻖ‪ ،‬ﻭﻣﻦ ﰒ ﻓﺈﻧﻪ ﻻ ﳚﻮﺯ‬
‫ﺍﻟﺘﻌﺮﺽ ﳌﻌﺘﻘﺪﺍﺕ ﺍﳌﺨﺎﻟﻔﲔ ﺑﺎﻟﺴﺐ ﺃﻭ ﺍﻹﻫﺎﻧﺔ ﺃﻭ ﺍﻟﺘﺠﺮﻳﺢ‪ ،‬ﺍﻣﺘﺜﺎﻻ ﻟﻘﻮﻝ‬
‫ﺍﷲ ﺗﻌﺎﱃ‪:‬‬
‫‪‬ﻭ‪ ‬ﻻﹶ ﺗﹶﺴ‪‬ﺒ‪‬ﻮﺍ ﺍﻟﱠﺬِﻳﻦ‪ ‬ﻳ‪‬ﺪ‪‬ﻋ‪‬ﻮﻥ‪ ‬ﻣِﻦ‪ ‬ﺩ‪‬ﻭﻥِ ﺍﷲِ ﻓﹶﻴ‪‬ﺴ‪‬ﺒ‪‬ﻮﺍ ﺍﷲَ ﻋ‪‬ﺪ‪‬ﻭًﺍ‬
‫ﺑِﻐﹶﻴ‪‬ﺮِ ﻋِﻠﹾﻢٍ‪) ‬ﺍﻷﻧﻌﺎﻡ‪(108:‬‬
‫ﻭﻣﻦ ﺍﳌﻌﺎﱐ ﻭﺍﳌﻌﺎﱂ ﺍﻟﺴﺎﻣﻴﺔ ﺍﻟﱵ ﳚﺐ ﺍﻟﺘﺬﻛﲑ ‪‬ﺎ ﻭﻣﺮﺍﻋﺎ‪‬ﺎ ﰲ ﻫﺬﺍ‬
‫ﺍﳌﻀﻤﺎﺭ ﻣﺎ ﻳﻠﻲ‪:‬‬
‫• ﺍﻟﻮﻓﺎﺀ ﺑﺎﻟﻌﻬﻮﺩ ﻭﺍﳌﻮﺍﺛﻴﻖ‬
‫ﺇﻥ ﻫﺬﻩ ﺍﻟﺸﺮﻳﻌﺔ ﻋﺪﻝ ﻛﻠﻬﺎ ﻭﺭﲪﺔ ﻛﻠﻬﺎ ﺟﺎﺀﺕ ﲟﺎ ﻳﻮﺍﻓﻖ ﻣﺼﺎﱀ‬
‫ﺍﻹﻧﺴﺎﻧﻴﺔ ﲨﻌﺎﺀ‪ ،‬ﻭﻻ ﺣﺮﺝ ﻭﻻ ﺿﲑ ﺇﺫﺍ ﻭﺍﻓﻖ ﺍﻹﺳﻼﻡ ﲨﻴﻊ ﻋﻘﻼﺀ‬
‫ﺍﻷﺭﺽ ﰲ ﺗﻘﺮﻳﺮ ﺍﳊﻘﻮﻕ ﻭﺭﻋﺎﻳﺔ ﺍﳌﺼﺎﱀ ﻭﺍﻟﺪﻓﺎﻉ ﻋﻦ ﺍﳌﻈﺎﱂ ﻭﻧﺒﺬ‬
‫ﺍﻟﺸﺮﻭﺭ ﻣﻦ ﻫﺬﺍ ﺍﻟﻌﺎﱂ‪.‬‬
 ‫‪73‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬
‫ﺫﻟﻚ ﺃﻥ ﺍﻋﻮﺟﺎﺝ ﻣﻔﺎﻫﻴﻢ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﺟﻌﻞ ﺑﻌﻀﻬﻢ ﻳﺘﻮﻫﻢ ﺃﻥ ﺍﳌﻮﺍﻓﻘﺔ‬
‫ﻭﺍ‪‬ﺎﻧﺴﺔ ﳌﺎ ﰲ ﺍﳌﻮﺍﺛﻴﻖ ﺍﻟﺪﻭﻟﻴﺔ ﻧﻮﻉ ﻣﻦ ﺍﳌﺪﺍﻫﻨﺔ ﻭﺍﻻﺳﺘﻬﺎﻧﺔ ﺑﺄﺣﻜﺎﻡ‬
‫ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭﻟﻴﺲ ﺍﻷﻣﺮ ﻛﺬﻟﻚ ﻛﻤﺎ ﻧﺒﻪ ﺇﱃ ﺫﻟﻚ ﻏﲑ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ‬
‫ﳑﻦ ﺭﺻﺪﻭﺍ ﻫﺬﻩ ﺍﻷﻏﺎﻟﻴﻂ ﺍﻟﱵ ﻭﻗﻌﺖ ﰲ ﺍﻟﺪﻳﻦ ﺑﺴﺒﺐ ﺟﻬﻞ ﺍﳉﺎﻫﻠﲔ‪،‬‬
‫ﻭﰲ ﺫﻟﻚ ﻳﻘﻮﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ‪ » :‬ﻫﺬﺍ ﻓﺼﻞ ﻋﻈﻴﻢ ﺍﻟﻨﻔﻊ ﺟﺪﺍ ﻭﻗﻊ ﺑﺴﺒﺐ‬
‫ﺍﳉﻬﻞ ﺑﻪ ﻏﻠﻂ ﻋﻈﻴﻢ ﻋﻠﻰ ﺍﻟﺸﺮﻳﻌﺔ ﺃﻭﺟﺐ ﻣﻦ ﺍﳊﺮﺝ ﻭﺍﳌﺸﻘﺔ ﻭﺗﻜﻠﻴﻒ‬
‫ﻣﺎ ﻻ ﺳﺒﻴﻞ ﺇﻟﻴﻪ ﻣﺎ ﻳﻌﻠﻢ ﺃﻥ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻟﺒﺎﻫﺮﺓ ﺍﻟﱵ ﰲ ﺃﻋﻠﻰ ﺭﺗﺐ ﺍﳌﺼﺎﱀ ﻻ‬
‫ﺗﺄﰐ ﺑﻪ‪ .‬ﻓﺈﻥ ﺍﻟﺸﺮﻳﻌﺔ ﻣﺒﻨﺎﻫﺎ ﻭﺃﺳﺎﺳﻬﺎ ﻋﻠﻰ ﺍﳊﻜﻢ ﻭﻣﺼﺎﱀ ﺍﻟﻌﺒﺎﺩ ﰲ‬
‫ﺍﳌﻌﺎﺵ ﻭﺍﳌﻌﺎﺩ‪ .‬ﻭﻫﻲ ﻋﺪﻝ ﻛﻠﻬﺎ ﻭﺭﲪﺔ ﻛﻠﻬﺎ ﻭﻣﺼﺎﱀ ﻛﻠﻬﺎ ﻭﺣﻜﻤﺔ‬
‫ﻛﻠﻬﺎ‪ .‬ﻓﻜﻞ ﻣﺴﺄﻟﺔ ﺧﺮﺟﺖ ﻋﻦ ﺍﻟﻌﺪﻝ ﺇﱃ ﺍﳉﻮﺭ‪ ،‬ﻭﻋﻦ ﺍﻟﺮﲪﺔ ﺇﱃ ﺿﺪﻫﺎ‬
‫ﻭﻋﻦ ﺍﳌﺼﻠﺤﺔ ﺇﱃ ﺍﳌﻔﺴﺪﺓ‪ ،‬ﻭﻋﻦ ﺍﳊﻜﻤﺔ ﺇﱃ ﺍﻟﻌﺒﺚ ؛ ﻓﻠﻴﺴﺖ ﻣﻦ‬
‫ﺍﻟﺸﺮﻳﻌﺔ ﻭﺇﻥ ﺃﺩﺧﻠﺖ ﻓﻴﻬﺎ ﺑﺎﻟﺘﺄﻭﻳﻞ‪ .‬ﻓﺎﻟﺸﺮﻳﻌﺔ ﻋﺪﻝ ﺍﷲ ﺑﲔ ﻋﺒﺎﺩﻩ ﻭﺭﲪﺘﻪ‬
‫ﺑﲔ ﺧﻠﻘﻪ ﻭﻇﻠﻪ ﰲ ﺃﺭﺿﻪ ﻭﺣﻜﻤﺘﻪ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺻﺪﻕ ﺭﺳﻮﻟﻪ ﺻﻠﻰ‬
‫)‪(1‬‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﰎ ﺩﻻﻟﺔ ﻭﺃﺻﺪﻗﻬﺎ«‬
‫ﻭﻗﺪ ﺷﺎﺭﻙ ﺍﻟﻨﱯ ﻗﻮﻣﻪ ﰲ ﻣﻮﺍﺛﻴﻖ ﺣﺴﻦ ﺍﳉﻮﺍﺭ‪ ،‬ﻭﺍﻟﺪﻓﺎﻉ ﻋﻦ ﺣﻘﻮﻕ‬
‫ﺤ ِﻤ ﹸﻞ ﺍﻟ ﹶﻜ ﱠﻞ ﻭ‪‬ﻳﻜﺴﺐ ﺍﳌﻌﺪﻭﻡ ﻭﻳ‪‬ﻌﲔ ﻋﻠﻰ‬
‫ﺍﻟﻌﺒﺎﺩ‪ ،‬ﻭﺭﻓﻊ ﺍﳌﻈﺎﱂ‪ ،‬ﻓﻜﺎﻥ »‪‬ﻳ ‪‬‬
‫ﻧﻮﺍﺋﺐ ﺍﳊﻖ«)‪ (2‬ﻭﺃﻗﺮ ﺫﻟﻚ ﺑﻌﺪ ﺍﻟﺒﻌﺜﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﻷﻥ ﻫﺬﻩ ﺍﳌﻜﺎﺭﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ‬
‫ﳑﺎ ﻻ ﲣﺘﻠﻒ ﻓﻴﻪ ﺍﻟﺸﺮﺍﺋﻊ ﻭﺍﻷﺩﻳﺎﻥ‪ ،‬ﻭﻗﺪ ﻧﺪﺑﻨﺎ ﺭﺳﻮﻝ ﺍﷲ ﺇﱃ ﻓﻌﻞ ﻛﻞ‬
‫ﺧﲑ‪ ،‬ﻭﺍﻟﺘﻮﺍﻓﻖ ﻋﻠﻴﻪ ﻣﻊ ﻏﲑﻧﺎ ﻣﻦ ﺍﻟﺸﻌﻮﺏ ﻭﺍﻷﻣﻢ ﺣﻴﺚ ﻗﺎﻝ ﻛﻤﺎ ﰲ‬
‫ﺣﺪﻳﺚ ﻃﻠﺤﺔ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻮﻑ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﻗﺎﻝ‪» :‬ﻟﻘﺪ ﺷﻬﺪﺕ‬
‫ﰲ ﺩﺍﺭ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺟﺪﻋﺎﻥ ﺣﻠﻔﺎ ﻣﺎ ﺃﺣﺐ ﺃﻥ ﱄ ﺑﻪ ﲪﺮ ﺍﻟﻨﻌﻢ ﻭﻟﻮ ﺍﺩﻋﻰ‬
‫ﺑﻪ ﰲ ﺍﻹﺳﻼﻡ ﻷﺟﺒﺖ«)‪.(3‬‬

‫‪ -1‬ﺇﻋﻼﻡ ﺍﳌﻮﻗﻌﲔ‪.3/3 :‬‬

‫‪ -2‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ‪ 2‬ﻭﻣﺴﻠﻢ ‪.160‬‬
‫‪ -3‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﻴﻬﻘﻲ ‪.367/6‬‬
 ‫‪74‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬
‫ﻗﺎﻝ ﺍﻟﺒﻴﻬﻘﻲ‪» :‬ﻗﺎﻝ ﺍﻟﻘﺘﻴﱯ ﻓﻴﻤﺎ ﺑﻠﻐﲏ ﻋﻨﻪ‪ ،‬ﻭﻛﺎﻥ ﺳﺒﺐ ﺍﳊﻠﻒ ﺃﻥ‬
‫ﻗﺮﻳﺸﺎ ﻛﺎﻧﺖ ﺗﺘﻈﺎﱂ ﺑﺎﳊـﺮﻡ‪ ،‬ﻓﻘـﺎﻡ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺟﺪﻋﺎﻥ ﻭﺍﻟﺰﺑﲑ ﺑﻦ‬
‫ﻋﺒﺪ ﺍﳌﻄﻠﺐ ﻓﺪﻋﺎﻫﻢ ﺇﱃ ﺍﻟﺘﺤﺎﻟﻒ ﻋﻠﻰ ﺍﻟﺘﻨﺎﺻﺮ‪ ،‬ﻭﺍﻷﺧﺬ ﻟﻠﻤﻈﻠﻮﻡ ﻣﻦ‬
‫)‪.(1‬‬
‫ﺍﻟﻈﺎﱂ‪ ،‬ﻓﺄﺟﺎ‪‬ﻤﺎ ﺑﻨﻮ ﻫﺎﺷﻢ ﻭﺑﻌﺾ ﺍﻟﻘﺒﺎﺋﻞ ﻣﻦ ﻗﺮﻳﺶ«‬
‫ﻭﻟﺬﻟﻚ ﻭﺟﺐ ﺃﻥ ﳛﻔﻆ ﺍﳌﺴﻠﻤﻮﻥ ﻣﺎ ﻭﺍﻓﻘﻮﺍ ﻋﻠﻴﻪ ﻣﻦ ﻋﻬﻮﺩ ﻭﻣﻮﺍﺛﻴﻖ‬
‫ﺗﺮﺑﻄﻬﻢ ﺑﺴﺎﺋﺮ ﺍﻟﺸﻌﻮﺏ ﻭﺍﻷﻣﻢ ﰲ ﻇﻞ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻓﺈﻥ ﺣﺴﻦ ﺍﻟﻌﻬﺪ ﻣﻦ‬
‫ﺍﻹﳝﺎﻥ‪ .‬ﻭﻣﻦ ﺫﻟﻚ ﺣﻔﻆ ﺍﳌﻮﺍﺛﻴﻖ ﺍﳌﱪﻣﺔ ﰲ ﻋﻼﻗﺎﺕ ﺍﻟﺘﻌﺎﻳﺶ ﺍﻟﺴﻠﻤﻲ‬
‫ﻭﺣﺴﻦ ﺍﳉﻮﺍﺭ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﻭﻏﲑﻫﻢ ﻣﻦ ﺍﻟﺸﻌﻮﺏ ﻭﺍﻷﻣﻢ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ‬
‫ﺗﻌﺎﱃ‪:‬‬
‫‪‬ﻳ‪‬ﺄﹶﻳ‪‬ﻬ‪‬ﺎ ﺍﻟﱠﺬِﻳﻦ‪ ‬ﺁﻣ‪‬ﻨﹸﻮﺍ ﺃﹶﻭ‪‬ﻓﹸﻮﺍ ﺑِﺎﻟﹾﻌ‪‬ﻘﹸﻮﺩِ‪) ‬ﺍﳌﺎﺋﺪﺓ‪(1:‬‬
‫ﻭ ﻫﻮ ﺧﻄﺎﺏ ﻋﺎﻡ ﻳﺸﻤﻞ ﺍﻟﻌﻘﻮﺩ ﺍﳌﱪﻣﺔ ﺑﲔ ﺃﻫﻞ ﺍﻹﺳﻼﻡ ﺩﺍﺧﻞ ﺍﻷﻣﺔ‬
‫ﺍﻟﻮﺍﺣﺪﺓ‪ ،‬ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻟﻌﻬﻮﺩ ﻭﺍﳌﻮﺍﺛﻴﻖ ﺍﻟﺪﻭﻟﻴﺔ ﺍﳌﱪﻣﺔ ﺑﲔ ﺍﳌﺴﻠﻤﲔ‬
‫ﻭﻏﲑﻫﻢ ﻣﻦ ﺍﻷﻣﻢ‪ ،‬ﻛﻤﺎ ﺃﻭﺟﺒﺖ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺭﻋﺎﻳﺔ ﺣﻘﻮﻕ‬
‫ﺍﳌﺴﺘﺄﻣﻨﲔ ﻭﺃﻫﻞ ﺍﻟﺬﻣﺔ ﰲ ﺑﻼﺩ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻓﺈﻥ ﺣﺴﻦ ﺍﻟﻌﻬﺪ ﻣﻦ ﺍﻹﳝﺎﻥ‪،‬‬
‫ﻭﺧﻔﺮ ﺍﻟﺬﻣﺔ ﻣﻦ ﺃﺧﻼﻕ ﺃﻫﻞ ﺍﳋﺴﺔ ﻭﺍﻟﺪﻧﺎﺀﺓ‪ ،‬ﻭﻗﺪ ﺫﻣﺘﻪ ﲨﻴﻊ ﺍﻟﺸﺮﺍﺋﻊ‬
‫ﻭﻛﺎﻧﺖ ﺗﺴﺘﻘﺒﺤﻪ ﺍﻟﻌﺮﺏ ﰲ ﺍﳉﺎﻫﻠﻴﺔ‪ ،‬ﻭﻳﺄﺑﺎﻩ ﺍﻟﻌﻘﻼﺀ ﻭﺃﻭﻟﻮ ﺍﳌﻜﺎﺭﻡ‪ ،‬ﻓﻀﻼ‬
‫ﻋﻦ ﻛﻮﻧﻪ ﺟﺮﳝﺔ ﻭﺧﻄﺔ ﺳﻮﺀ ﰲ ﺷﺮﻳﻌﺔ ﺍﻹﺳﻼﻡ‪.‬‬
‫ﻭﻣﻔﺎﺩ ﺫﻟﻚ ﺃﻥ ﺍﷲ ﺣﺮﻡ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﻧﻘﺾ ﻋﻬﻮﺩ ﺍﻻﺳﺘﺌﻤﺎﻥ ﻭﺣﺴﻦ‬
‫ﺍﳉﻮﺍﺭ‪ ،‬ﻭﺍﻟﺘﻌﺪﻱ ﻋﻠﻰ ﺣﺮﻣﺎﺕ ﻏﲑ ﺍﳌﺴﻠﻤﲔ ﺳﻮﺍﺀ ﰲ ﺑﻠﺪﺍﻬﻧﻢ ﺃﻭ ﺑﻼﺩ‬
‫ﺍﻹﺳﻼﻡ‪ ،‬ﻭﰲ ﺫﻟﻚ ﻳﻘﻮﻝ ﺗﻌﺎﱃ‪:‬‬
‫‪‬ﻻﹶ ﻳ‪‬ﻨﹾﻬ‪‬ﺎﻛﹸﻢ‪ ‬ﺍﷲ ﻋ‪‬ﻦِ ﺍﻟﱠﺬِﻳﻦ‪ ‬ﻟﹶﻢ‪ ‬ﻳ‪‬ﻘﹶﺎﺗِﻠﹸﻮﻛﹸﻢ‪ ‬ﻓِﻲ ﺍﻟﺪ‪‬ﻳﻦِ‬
‫ﻭ‪‬ﻟﹶﻢ‪ ‬ﻳ‪‬ﺨﹾﺮِﺟ‪‬ﻮﻛﹸﻢ‪ ‬ﻣِﻦ‪ ‬ﺩِﻳ‪‬ﺎﺭِﻛﹸﻢ‪ ‬ﺃﹶﻥ‪ ‬ﺗﹶﺒ‪‬ﺮ‪‬ﻭﻫ‪‬ﻢ‪ ‬ﻭ‪‬ﺗﹸﻘﹾﺴِﻄﹸﻮﺍ‬
‫ﺇِﻟﹶﻴ‪‬ﻬِﻢ‪ ‬ﺇِﻥ‪ ‬ﺍﷲَ ﻳ‪‬ﺤِﺐ‪ ‬ﺍﻟﹾﻤ‪‬ﻘﹾﺴِﻄِﻴﻦ‪) ‬ﺍﳌﻤﺘﺤﻨﺔ‪(8 :‬‬

‫‪ -1‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ‪ 367/6 :‬ﺣﺪﻳﺚ ‪.12859‬‬

 ‫‪75‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬
‫• ﺍﻹﺳﻼﻡ ﻳﻨﻌﻢ ﰲ ﻇﻞ ﺍﳊﻮﺍﺭ ﻭﺣﺴﻦ ﺍﳉﻮﺍﺭ‬
‫ﺇﻥ ﺍﻹﺳﻼﻡ ﺩﻳﻦ ﺧﺎﻃﺐ ﺍﻟﻘﻠﻮﺏ ﻭﺍﻟﻌﻘﻮﻝ ﺑﺪﻻﺋﻞ ﺍﻟﺘﻮﺣﻴﺪ ﻭﻧﺴﻤﺎﺕ‬
‫ﺍﻹﳝﺎﻥ‪ ،‬ﻭﺣﺮﺹ ﻋﻠﻰ ﺇﻗﻨﺎﻉ ﺍﻟﻨﺎﺱ ﺑﺎﳊﻜﻤﺔ ﻭﺩﻋﻮ‪‬ﻢ ﺑﺎﻟﱵ ﻫﻲ ﺃﺣﺴﻦ‪.‬‬
‫ﻭﱂ ﻳﻜﻦ ﺍﻹﻛﺮﺍﻩ ﺍﻟﻔﻜﺮﻱ ﻭﺍﻟﻌﻘﺪﻱ ﺃﺑﺪﺍ ﺳﺒﻴﻼ ﻟﺪﻋﻮﺍﺕ ﺍﻷﻧﺒﻴﺎﺀ ﻋﻠﻴﻬﻢ‬
‫ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ ،‬ﻛﻤﺎ ﺃﻧﻪ ﱂ ﻳ‪‬ﻌﺮﻑ ﰲ ﺗﺎﺭﻳﺦ ﺍﳌﺼﻠﺤﲔ ﺩﻋﻮﺓ ﺍﻧﺘﺸﺮﺕ‬
‫ﲝﺪ ﺍﻟﺴﻴﻒ ﻭﻗﻬﺮ ﺍﻟﺴﻠﻄﺎﻥ‪.‬‬
‫ﻭﻣﻦ ﺍﳌﻌﺮﻭﻑ ﰲ ﺗﺎﺭﻳﺦ ﺍﳊﻀﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺃﻥ ﺩﻋﻮﺓ ﺍﻹﺳﻼﻡ ﻇﻠﺖ‬
‫ﺗﻨﻌﻢ ﺑﻌﻬﻮﺩ ﺍﻟﺮﺧﺎﺀ ﻭﺍﻟﺴﻼﻡ ﻭﺗﻨﺘﻌﺶ ﰲ ﻇﻼﳍﺎ ﺃﻛﺜﺮ ﳑﺎ ﺣﺼﻞ ﻣﻦ ﺫﻟﻚ‬
‫ﰲ ﻋﻬﻮﺩ ﺍﻟﻔﱳ ﻭﺃﺣﺪﺍﺙ ﺍﳌﻨﺎﺑﺬﺓ ﻭﺍﳋﺼﺎﻡ‪.‬‬
‫ﻭﻟﺬﻟﻚ ﻫﺎﺟﺮ ﺍﻟﻨﱯ ﻣﻦ ﻣﻜﺔ ﳌﺎ ﺃﺻﺒﺤﺖ ﺩﺍﺭ ﺣﺮﺏ ﻭﻓﺘﻨﺔ‬
‫ﻟﻠﻤﺴﻠﻤﲔ‪ ،‬ﻭﺍﺳﺘﻘﺮ ﺑﺎﳌﺪﻳﻨﺔ ﻟﻴﻨﻌﻢ ﺍﳌﺴﻠﻤﻮﻥ ﺑﻨﻌﻤﺔ ﺍﻟﺴﻠﻢ ﻭﺍﳊﺮﻳﺔ‪ ،‬ﻭﱂ‬
‫ﺗﻜﻦ ﺍﳌﻨﺎﺑﺬﺓ ﻭﺣﺪ ﺍﻟﺴﻴﻒ ﰲ ﺗﺎﺭﻳﺦ ﺍﻷﻣﺔ ﺇﻻ ﺍﺳﺘﺜﻨﺎﺀ ﻭﺩﻓﺎﻋﺎ ﻋﻦ ﺍﻷﻧﻔﺲ‪،‬‬
‫ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫‪‬ﺃﹸﺫِﻥ‪ ‬ﻟِﻠﱠﺬِﻳﻦ‪ ‬ﻳ‪‬ﻘﹶﺎﺗﹶﻠﹸﻮﻥ‪ ‬ﺑِﺄﹶﻧﱠﻬ‪‬ﻢ‪ ‬ﻇﹸﻠِﻤ‪‬ﻮﺍ ﻭ‪‬ﺇِﻥ‪ ‬ﺍﷲَ ﻋ‪‬ﻠﹶﻰ ﻧﹶﺼﹾﺮِﻫِﻢ‪‬‬
‫ﻟﹶﻘﹶﺪِﻳﺮٌ‪) ‬ﺍﳊﺞ‪(39:‬‬
‫ﻭﻗﺪ ﲢﻘﻖ ﻟﻺﺳﻼﻡ ﺍﻧﺘﺸﺎﺭ ﻭﺍﺳﻊ ﰲ ﻇﻞ ﻫﺪﻧﺔ ﺍﳊﺪﻳﺒﻴﺔ‪ ،‬ﻷﻥ ﻣﺎ ﻳﺘﺤﻘﻖ‬
‫ﰲ ﻇﻞ ﺍﻷﻣﻦ ﻭﺍﻟﺴﻠﻢ ﻻ ﻳﺘﺤﻘﻖ ﺑﺎﻟﺴﻴﻒ ﻭﺍﻹﻛﺮﺍﻩ‪.‬‬
‫ﻭﻟﺬﻟﻚ ﺣﺮﺹ ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﺩﻋﻮﺓ ﻏﲑ ﺍﳌﺴﻠﻤﲔ ﺑﺎﳊﻮﺍﺭ ﻭﺣﺴﻦ‬
‫ﺍﳉﻮﺍﺭ ﻭﲨﺎﻝ ﺍﻷﺧﻼﻕ‪ ،‬ﻭﺳﺎﺭ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﻨﱯ ﻭﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻷﺋﻤﺔ‬
‫ﺍﻟﺮﺍﺷﺪﻭﻥ‪ ،‬ﻓﻜﺎﻥ ﺃﻛﺜﺮ ﻣﻦ ﺃﺳﻠﻢ ﻣﻦ ﺍﻟﻌﺠﻢ ﻭﺳﻜﺎﻥ ﺍﻷﻣﻢ ﺍ‪‬ﺎﻭﺭﺓ ﰲ‬
‫ﻣﺮﺍﺣﻞ ﺍﻟﺴﻠﻢ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﻭﻏﲑﻫﻢ‪ ،‬ﻭﺫﻟﻚ ﺑﺴﺒﺐ ﺍﻧﺴﻴﺎﺏ ﺍﻟﺪﻋﻮﺓ‬
‫ﻭﺍﻟﺘﺄﺛﺮ ﺑﺄﺧﻼﻕ ﺍﳌﺴﻠﻤﲔ ﻭﺍﻟﺘﻔﺎﻋﻞ ﺍﳊﻀﺎﺭﻱ ﺑﲔ ﺍ‪‬ﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ ﻭﻏﲑﻩ‬
‫ﻣﻦ ﺍ‪‬ﺘﻤﻌﺎﺕ‪.‬‬
‫ﻭﻣﻦ ﰒ ﻓﺈﻧﻪ ﻻ ﺣﻘﻴﻘﺔ ﳌﺎ ﺭﻭﺟﻪ ﺑﻌﺾ ﺍﳌﻐﺮﺿﲔ ﰲ ﻛﺘﺐ ﺍﻟﺘﺎﺭﻳﺦ ﻣﻦ‬
‫ﺃﻥ ﺍﻹﺳﻼﻡ ﺍﻧﺘﺸﺮ ﲝﺪ ﺍﻟﺴﻴﻒ‪ ،‬ﻷ ﱠﻥ ﻣﻦ ﺗﻔﺤﺺ ﺗﺎﺭﻳﺦ ﺍﳊﻀﺎﺭﺓ‬
 ‫‪76‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﻭﺟﺪ ﻋﻜﺲ ﺫﻟﻚ‪ .‬ﻭﺍﻷﺻﻞ ﺍﻟﺜﺎﺑﺖ ﻛﻤﺎ ﻗﺮﺭﻩ ﺍﻟﻘﺮﺁﻥ ﻗﻮﻟﻪ‬
‫ﺗﻌـﺎﻟـﻰ‪:‬‬
‫‪‬ﻻﹶ ﺇِﻛﹾﺮ‪‬ﺍﻩ‪ ‬ﻓِﻲ ﺍﻟﺪ‪‬ﻳﻦِ ﻗﹶﺪ‪ ‬ﺗﹶﺒ‪‬ﻴ‪‬ﻦ‪ ‬ﺍﻟﺮ‪‬ﺷﹾﺪ‪ ‬ﻣِﻦ‪ ‬ﺍﻟﹾﻐﹶﻲ‪‬‬
‫)ﺍﻟﺒﻘﺮﺓ‪(256:‬‬
‫• ﻟﺰﻭﻡ ﺍﻟﻨﻤﻂ ﺍﻷﻭﺳﻂ ﻭﻧﺒﺬ ﻇﺎﻫﺮﺓ ﺍﻟﻐﻠﻮ ﻭﺍﻟﺘﻄﺮﻑ‬
‫ﺍﻟﻮﺳﻄﻴﺔ ﻭﺍﻻﻋﺘﺪﺍﻝ ﻣﻨﻬﺞ ﺑﻪ ﺻﻠﺢ ﺃﻣﺮ ﺍﻷﻣﺔ ﻗﺪﳝﺎ‪ ،‬ﻟﻔﺸﻮ ﺍﻟﻌﻠﻢ‬
‫ﻭﺣﺴﻦ ﺍﻟﻔﻬﻢ‪ ،‬ﻭﻫﻮ ﺍﳌﺴﻠﻚ ﺍﻷﺻﻞ ﺍﻟﺬﻱ ﺍﺧﺘﺎﺭﻩ ﺍﷲ ﻟﻠﻤﺴﻠﻤﲔ‪:‬‬
‫‪‬ﻭ‪‬ﻛﹶﺬﹶﻟِﻚ‪ ‬ﺟ‪‬ﻌ‪‬ﻠﹾﻨﹶﺎﻛﹸﻢ‪ ‬ﺃﹸﻣ‪‬ﺔﹰ ﻭ‪‬ﺳ‪‬ﻄﹰﺎ ﻟِﺘﹶﻜﹸﻮﻧﹸﻮﺍ ﺷﹸﻬ‪‬ﺪ‪‬ﺍﺀَ ﻋ‪‬ﻠﹶﻰ‬
‫ﺍﻟﻨﱠﺎﺱِ ﻭ‪‬ﻳ‪‬ﻜﹸﻮﻥ‪ ‬ﺍﻟﺮ‪‬ﺳ‪‬ﻮﻝﹸ ﻋ‪‬ﻠﹶﻴ‪‬ﻜﹸﻢ‪ ‬ﺷﹶﻬِﻴﺪًﺍ‪) ‬ﺍﻟﺒﻘﺮﺓ‪(143:‬‬
‫ﻗﺎﻝ ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﺍﻟﻘﺎﲰﻲ‪» :‬ﻣﻦ ﺍﳌﻌﺮﻭﻑ ﰲ ﺳﻨﻦ ﺍﻻﺟﺘﻤﺎﻉ ﺃﻥ ﻛﻞ‬
‫ﻃﺎﺋﻔﺔ ﻗﻮﻱ ﺷﺄﻬﻧﺎ‪ ،‬ﻭﻛﺜﺮ ﺳﻮﺍﺩﻫﺎ ﺃﻥ ﻳﻮﺟﺪ ﻓﻴﻬﺎ ﺍﻷﺻﻴﻞ ﻭﺍﻟﺪﺧﻴﻞ‪،‬‬
‫ﻭﺍﳌﻌﺘﺪﻝ ﻭﺍﳌﺘﻄﺮﻑ‪ ،‬ﻭﺍﻟﻐﺎﱄ ﻭﺍﳌﺘﺴﺎﻣﺢ‪ ،‬ﻭﻗﺪ ﻭﺟﺪ ﺑﺎﻻﺳﺘﻘﺮﺍﺀ ﺃﻥ ﺻﻮﺕ‬
‫ﺍﻟﻐﺎﱄ ﺃﻗﻮﻯ ﺻﺪﻯ ﻭﺃﻋﻈﻢ ﺍﺳﺘﺠﺎﺑﺔ‪ ،‬ﻷﻥ ﺍﻟﻮﺳﻂ ﻣﱰﻟﺔ ﺍﻻﻋﺘﺪﺍﻝ‪ ،‬ﻭﻣﻦ‬
‫ﳛﺮﺹ ﻋﻠﻴﻪ ﻗﻠﻴﻞ ﰲ ﻛﻞ ﻋﺼﺮ ﻭﻣﺼﺮ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻐﻠﻮ ﻓﻤﺸﺮﺏ ﺍﻷﻛﺜﺮ‬
‫ﻭﺭﻏﻴﺒﺔ ﺍﻟﺴﻮﺍﺩ ﺍﻷﻋﻈﻢ‪..‬ﻭﺃﻭﻝ ﻣﻦ ﻓﺘﺢ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﺍﳋﻮﺍﺭﺝ‪..‬ﰒ ﺳﺮﻯ‬
‫ﻫﺬﺍ ﺍﻟﺪﺍﺀ ﺇﱃ ﻏﲑﻫﻢ« )‪.(1‬‬
‫ﻭﺣﲔ ﻳﻘﻞ ﺃﻫﻞ ﺍﻻﻋﺘﺪﺍﻝ ﻳﺴﻮﺩ ﺍﳉﻨﻮﺡ ﻭﺍﻟﺘﻨﻄﻊ‪ ،‬ﻭﻳﺘﻜﺎﺛﺮ ﺩﻋﺎﺗﻪ ﳑﻦ‬
‫ﳝﺮﻗﻮﻥ ﻣﻦ ﺍﻟﺪﻳﻦ ﻛﻤﺎ ﳝﺮﻕ ﺍﻟﺴﻬﻢ ﻣﻦ ﺍﻟﺮﻣﻴﺔ‪ .‬ﻭﻫﺬﺍ ﻣﻦ ﺁﻓﺎﺕ ﺍﻟﻨﺎﺱ ﰲ‬
‫ﺃﻱ ﺯﻣﺎﻥ‪.‬‬
‫ﻭﻗﺪ ﺣﺬﺭ ﺍﻟﻨﱯ ﻣﻦ ﺫﻟﻚ ﰲ ﺣﺪﻳﺚ ﺍﹾﻟ ِﻌ ‪‬ﺮﺑ‪‬ﺎﺽ ‪‬ﺑ ِﻦ ﺳ‪‬ﺎ ِﺭ‪‬ﻳ ﹶﺔ ﺣﻴﺚ‬
‫ﻗﺎﻝ‪ »:‬ﻓﺈﻧﻪ ﻣﻦ ﻳﻌﺶ ﻣﻨﻜﻢ ﺑﻌﺪﻱ ﻓﺴﲑﻯ ﺍﺧﺘﻼﻓﺎ ﻛﺜﲑﺍ‪ ،‬ﻓﻌﻠﻴﻜﻢ ﺑﺴﻨﱵ‬
‫ﻭﺳﻨﺔ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ ﺍﳌﻬﺪﻳﲔ ﻋﻀﻮﺍ ﻋﻠﻴﻬﺎ ﺑﺎﻟﻨﻮﺍﺟﺬ‪ ،‬ﻭﺇﻳﺎﻛﻢ ﻭﳏﺪﺛﺎﺕ‬

‫‪ -1‬ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ‪ ،‬ﳉﻤﺎﻝ ﺍﻟﺪﻳﻦ ﺍﻟﻘﺎﲰﻲ‪.4 :‬‬

 ‫‪77‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬
‫)‪(1‬‬
‫ﺍﻷﻣﻮﺭ ﻓﺈﻥ ﻛﻞ ﳏﺪﺛﺔ ﺑﺪﻋﺔ‪ ،‬ﻭﻛﻞ ﺑﺪﻋﺔ ﺿﻼﻟﺔ« ‪ .‬ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺃﻥ‬
‫ﺭﺳﻮﻝ ﻗﺎﻝ‪» :‬ﺗﺮﻛﺖ ﻓﻴﻜﻢ ﻣﺎ ﺇﻥ ﲤﺴﻜﺘﻢ ﺑﻪ ﻟﻦ ﺗﻀﻠﻮﺍ ﺑﻌﺪﻱ‪ :‬ﻛﺘﺎﺏ‬
‫ﺍﷲ ﻭﺳﻨﺔ ﺭﺳﻮﻟﻪ«)‪.(2‬‬
‫ﻭﻗﺪ ﻗﺎﻝ ﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ »ﺧﲑ ﺍﻟﻨﺎﺱ ﻫﺬﺍ ﺍﻟﻨﻤﻂ ﺍﻷﻭﺳﻂ ﻳﻠﺤﻖ‬
‫‪‬ﻢ ﺍﻟﺘﺎﱄ ﻭﻳﺮﺟﻊ ﺇﻟﻴﻬﻢ ﺍﻟﻐﺎﱄ«)‪ (3‬ﻭﺍﻟﻨﻤﻂ ﺍﻷﻭﺳﻂ ﻫﻮ ﻣﻨﻬﺎﺝ ﺍﻟﻨﺒﻮﺓ‬
‫ﻭﻓﻴﺼﻞ ﺍﻟﺘﻔﺮﻗﺔ ﺑﲔ ﺣﺪ ﺍﻻﻋﺘﺪﺍﻝ ﻭﻃﺮﰲ ﺍﻟﻐﻠﻮ ﻭﺍﻟﺘﺴﻴﺐ‪ .‬ﺇﺫ ﺍﳌﻨﻬﺎﺝ‬
‫ﺃﺻﻮﻝ ﺍﻟﺘﺪﻳﻦ ﺍﻟﱵ ﻛﺎﻥ ﻋﻠﻴﻬﺎ ﺍﻟﻨﱯ ﻭﺳﻠﻒ ﺍﻷﻣﺔ ﻋﻠﻤﺎ ﻭﻋﻤﻼ‪ ،‬ﻣﻦ ﻟﺰﻭﻡ‬
‫ﻫﺪﻱ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻭﺭﻋﺎﻳﺔ ﻣﻘﺎﺻﺪ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺍﻟﺘﺴﻠﻴﻢ ﻟﻠﺸﺮﻳﻌﺔ ﻋﻨﺪ‬
‫ﺍﻟﺘﻨﺎﺯﻉ‪.‬‬
‫ﻭﳚﺮﻱ ﻫﺬﺍ ﰲ ﺍﻷﺻﻮﻝ ﻭﺍﻟﺜﻮﺍﺑﺖ ﺍﻟﱵ ﻻ ﻳﺴﻊ ﻣﺴﻠﻤﺎ ﺧﻼﻓﻬﺎ‪ ،‬ﺃﻣﺎ ﻣﺎ‬
‫ﻳﺘﻌﻠﻖ ﺑﺎﻟﻮﺳﺎﺋﻞ ﺍﳋﺎﺩﻣﺔ ﳍﺬﻩ ﺍﻷﺻﻮﻝ‪ ،‬ﻓﺈﻬﻧﺎ ﺗﺘﺠﺪﺩ ﺑﺎﺧﺘﻼﻑ ﺍﻟﺰﻣﺎﻥ‬
‫ﻭﺍﳌﻜﺎﻥ‪ ،‬ﻭ‪‬ﺎ ﻳﻨﺎﻁ ﲡﺪﻳﺪ ﺍﻟﺪﻳﻦ ﻭﺣﺴﻦ ﺗﻨـﺰﻳﻠﻪ ﻋﻠﻰ ﻭﺍﻗﻊ ﺍﳌﺴﻠﻤﲔ‪.‬‬
‫ﻭﻇﺎﻫﺮﺓ ﺍﻟﻐﻠﻮ ﺁﻓﺔ ﻗﺪﳝﺔ ﺣﺪﻳﺜﺔ ﺗﺘﺠﺪﺩ ﻛﻠﻤﺎ ﻭﺟﺪﺕ ﺍﻟﻘﺎﺑﻠﻴﺔ ﰲ ﺍﻟﻨﺎﺱ‬
‫ﻟﺬﻟﻚ‪ ،‬ﻟﻘﻠﺔ ﺍﻟﻨﻀﺞ ﺍﻟﻌﻠﻤﻲ‪ ،‬ﻭﺳﻴﺎﺩﺓ ﺍﳉﻬﻞ‪ ،‬ﻭﺍﺳﺘﺸﺮﺍﺀ ﺳﻮﺀ ﺍﻟﻔﻬﻢ‪،‬‬
‫ﻭﺍﻟﻌﺼﺒﻴﺔ ﳍﻮﻯ ﺍﻟﻨﻔﻮﺱ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪» :‬ﺇﻳﺎﻛﻢ‬
‫ﻭﺍﻟﻐﻠﻮ ﰲ ﺍﻟﺪﻳﻦ ﻓﺈﳕﺎ ﺃﻫﻠﻚ ﻣﻦ ﻛﺎﻥ ﻗﺒﻠﻜﻢ ﺍﻟﻐﻠﻮ ﰲ ﺍﻟﺪﻳﻦ«)‪.(4‬‬
‫ﻭﻗﺪ ﻳﻜﻮﻥ ﺍﻟﻐﻠﻮ ﺍﻟﻈﺎﻫﺮ ﺑﺴﺒﺐ ﺟﻨﻮﺡ ﺫﻭﻱ ﺍﻷﻏﺮﺍﺽ ﺍﻟﺴﻴﺌﺔ ﳑﻦ‬
‫ﻳﺼﻨﻌﻮﻥ ﺗﻴﺎﺭﺍ ﻣﻦ ﺍﻟﻌﻮﺍﻡ ﻻ ﻳﻌﺮﻓﻮﻥ ﳝﻴﻨﺎ ﻣﻦ ﴰﺎﻝ ﺇﺫﺍ ﻏﺎﺑﺖ ﳒﻮﻡ ﺍﻟﺴﻤﺎﺀ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﻄﺎﻫﺮ ﺑﻦ ﻋﺎﺷﻮﺭ‪» :‬ﻓﺎﻟﻐﻠﻮ ﰲ ﺍﻟﻐﺎﻟﺐ ﻳﺒﺘﻜﺮﻩ ﻗﺎﺩﺓ ﺍﻟﻨﺎﺱ ﺫﻭﻭ‬
‫ﺍﻟﻨﻔﻮﺱ ﺍﻟﻄﺎﳏﺔ ﺇﱃ ﺍﻟﺴﻴﺎﺩﺓ ﺃﻭ ﺍﻟﻘﻴﺎﺩﺓ‪ ،‬ﲝﺴﻦ ﻧﻴﺔ ﺃﻭ ﺑﻀﺪﻩ ﺇﻓﺮﺍﻃﺎ ﰲ‬
‫ﺍﻷﻣﻮﺭ‪ ،‬ﻭﺫﻟﻚ ﺇﻣﺎ ﺑﺪﺍﻋﻴﺔ ﺍﻟﺘﻈﺎﻫﺮ ﺑﺎﳌﻘﺪﺭﺓ‪ ،‬ﻭﺣﺐ ﺍﻹﻏﺮﺍﺏ ﻹ‪‬ﺎﺕ‬

‫‪ -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«‪.‬‬

‫• ﺗﺮﻙ ﺍﻟﺪﺧﻮﻝ ﰲ ﺍﳌﻀﺎﻳﻖ ﺍﳌﺜﲑﺓ ﻟﻠﻔﱳ‬

‫ﺇﻥ ﻣﻦ ﺍﳊﻜﻤﺔ ﺗﺮﻙ ﺍﳌﺮﺀ ﻣﺎ ﻻ ﻳﻐﲏ ﺷﻴﺌﺎ ﻭﻻ ﻳﻨﻔﻊ ﺍﻷﻣﺔ ﰲ ﻣﻴﺎﺩﻳﻦ‬
‫ﺍﻟﺘﻮﺟﻴﻪ ﻭﺍﻟﺴﻠﻮﻙ‪ ،‬ﻣﻦ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﻟﻘﻀﺎﻳﺎ ﺍﳌﺸﻜﻠﺔ‪ ،‬ﻭﺍﻷﻣﻮﺭ ﺍﻟﻌﻈﻴﻤﺔ‪،‬‬
‫ﻭﺍﳌﻀﺎﻳﻖ ﺍﻟﺴﻴﺎﺳﻴﺔ ﺍﻟﱵ ﻟﻮ ﺩﺧﻞ ﻓﻴﻬﺎ ﺍﻟﻮﺍﻋﻆ ﺃﻭ ﺍﳋﻄﻴﺐ ﱂ ﻳﺪﺭ ﻭﺟﻪ‬
‫ﺍﳋﺮﻭﺝ ﻣﻨﻬﺎ‪ ،‬ﻓﺘﻜﻮﻥ ﻓﺘﻨﺔ ﻭﻭﺑﺎﻻ ﻋﻠﻰ ﻋﻮﺍﻡ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﰲ ﺍﳊﺪﻳﺚ ﻋﻦ‬
‫ﺍﻟﻨﱯ » ﻣﻦ ﺣﺴﻦ ﺇﺳﻼﻡ ﺍﳌﺮﺀ ﺗﺮﻛﻪ ﻣﺎ ﻻ ﻳﻌﻨﻴﻪ«‪ 3‬ﻭﳝﻜﻦ ﻓﻬﻤﻪ ﻋﻠﻰ‬
‫ﺃﻧﻪ‪» :‬ﺗﺮﻙ ﻣﺎ ﻟﻴﺲ ﻣﻦ ﺍﺧﺘﺼﺎﺻﻪ«‪.‬‬

‫‪ -1‬ﺃﺻﻮﻝ ﺍﻟﻨﻈﺎﻡ ﺍﻻﺟﺘﻤﺎﻋﻲ ﰲ ﺍﻹﺳﻼﻡ‪ ،‬ﻟﻠﻄﺎﻫﺮ ﺑﻦ ﻋﺎﺷﻮﺭ‪.23 :‬‬

‫‪ -2‬ﺣﻠﻴﺔ ﺍﻷﻭﻟﻴﺎﺀ ﻭﻃﺒﻘﺎﺕ ﺍﻷﺻﻔﻴﺎﺀ‪ ،‬ﻷﰊ ﻧﻌﻴﻢ ﺍﻷﺻﻔﻬﺎﱐ‪.306-305/1 :‬‬
‫‪ -3‬ﺃﺧﺮﺟﻪ ﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ ﻣﺮﺳﻼ ‪ 2628‬ﻭﺍﻟﺘﺮﻣﺬﻱ ‪ 2317‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ ‪.3976‬‬
 ‫‪79‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬
‫ﻭﺣﱴ ﻟﻮ ﻛﺎﻥ ﻣﺎ ﻳﺘﺤﺪﺙ ﻓﻴﻪ ﻣﻦ ﺍﳊﻖ ﺍﻟﺬﻱ ﺟﺎﺀﺕ ﺑﻪ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻓﺈﻥ‬
‫ﳑﺎﺟﺮﻯ ﺑﲔ ﺍﻟﻌﻠﻤﺎﺀ ﺃﻧﻪ »ﻣﺎ ﻛﻞ ﺣﺪﻳﺚ ﺻﺤﻴﺢ ﲢﺪﺙ ﺑﻪ ﺍﻟﻌﺎﻣﺔ« ﻭﺃﻧﻪ‬
‫»ﳚﻮﺯ ﺍﻟﺴﻜﻮﺕ ﻋﻦ ﺑﻌﺾ ﺍﳊﻖ«‪ ،‬ﺇﺫﺍ ﻛﺎﻧﺖ ﻋﻘﻮﻝ ﺍﻟﻨﺎﺱ ﻻ ﺗﺘﺴﻊ‬
‫ﻟﻔﻬﻤﻪ ﻭﺗﻨـﺰﻳﻠﻪ ﰲ ﳏﻠﻪ‪.‬‬
‫ﺫﻟﻚ ﻷﻥ ﺗﻨـﺰﻳﻞ ﺍﳊﻖ ﱂ ﻳﺮﺩ ﰲ ﺗﺎﺭﻳﺦ ﺍﻟﺸﺮﺍﺋﻊ ﺑﻀﺮﺑﺔ ﻻﺯﺏ‪ ،‬ﻭﻣﺎ‬
‫ﻛﺎﻥ ﺍﻟﻨﱯ ﳛﺪﺙ ﺍﻟﻨﺎﺱ ﺑﻜﻞ ﺷﻲﺀ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺃﺳﻼﻑ ﺍﻷﻣﺔ‬
‫ﺟﺮﻭﺍ ﻋﻠﻰ ﺍﻹﺣﺠﺎﻡ ﻋﻤﺎ ﻻ ﻳﻔﻬﻤﻪ ﺍﻟﻨﺎﺱ ﻭﺭﲟﺎ ﻭﺿﻌﻮﻩ ﰲ ﻏﲑ ﻣﻮﺿﻌﻪ‬
‫ﻓﻜﺎﻧﺖ ﻓﺘﻨﺔ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ‪.‬‬
‫ﻭﳍﺬﺍ ﻗﺎﻝ ﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ » :‬ﻻ ﲢﺪﺛﻮﺍ ﺍﻟﻨﺎﺱ ﲟﺎ ﻻ ﻳﻌﺮﻓﻮﻥ‬
‫ﺃﺗﺮﻳﺪﻭﻥ ﺃﻥ ﻳ‪‬ﻜﺬﺏ ﺍﷲ ﻭﺭﺳﻮﻟﻪ‪ «.‬ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ‪» :‬ﻣﺎ ﺃﻧﺖ‬
‫ﲟﺤﺪﺙ ﻗﻮﻣﺎ ﺣﺪﻳﺜﺎ ﻻ ﺗﺒﻠﻐﻪ ﻋﻘﻮﳍﻢ ﺇﻻ ﻛﺎﻥ ﻟﺒﻌﻀﻬﻢ ﻓﺘﻨﺔ«)‪.(1‬‬
‫ﻭﻟﺬﻟﻚ ﻧﺮﻯ ﺃﻧﻪ ﱂ ﻳﺒﻖ ﻣﻦ ﺍﳉﻬﻞ ﺷﻴﺌﺎ ﻣﻦ ﻳﺮﻯ ﺿﺮﻭﺭﺓ ﺍﻟﻜﻼﻡ ﰲ‬
‫ﻛﻞ ﺷﻲﺀ ﻭﺍﻟﺪﺧﻮﻝ ﰲ ﺷﱴ ﺍﳌﻀﺎﻳﻖ‪ ،‬ﻣﻊ ﺍﻟﺘﻔﺮﻳﻂ ﻭﺍﻟﺘﻘﺼﲑ ﻓﻴﻤﺎ ﻳﻨﻔﻊ‬
‫ﺍﻟﻨﺎﺱ‪ ،‬ﻷﻥ ﻫﺬﺍ ﱂ ﻳﻜﻦ ﻣﻨﻬﺠﺎ ﻧﺒﻮﻳﺎ‪ ،‬ﻭﻻ ﺗﺮﻛﻪ ﺍﻟﻌﻠﻤﺎﺀ ﺭﻏﺒﺔ ﺃﻭ ﺭﻫﺒﺔ‪،‬‬
‫ﻭﺇﳕﺎ ﳊﻜﻤﺔ ﻻ ﻳﻌﻘﻠﻬﺎ ﺇﻻ ﺍﻟﻌﺎﳌﻮﻥ‪.‬‬
‫ﻭﻻ ﳜﻔﻰ ﻣﺎ ﺛﺎﺭ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﺍﻟﻴﻮﻡ ﻣﻦ ﺷﺮﻭﺭ ﻭﻓﱳ ﺑﺴﺒﺐ ﺍﳉﻬﻞ‬
‫ﻭﺍﻟﺘﻨﻄﻊ‪ ،‬ﻭﺩﺧﻮﻝ ﺃﻗﻮﺍﻡ ﻓﻴﻤﺎ ﻻ ﳛﺴﻨﻮﻥ‪ ،‬ﻣﻊ ﻣﺎ ﻳﻼﺣﻆ ﻣﻦ ﻓﺮﺍﻍ ﺷﻨﻴﻊ‪،‬‬
‫ﰲ ﳎﺎﻻﺕ ﺍﻟﺘﺮﺑﻴﺔ ﻭﺇﺻﻼﺡ ﺍ‪‬ﺘﻤﻊ‪.‬‬
‫ﻭﻟﺬﻟﻚ ﳕﺎﺫﺝ ﻃﻮﻳﻠﺔ ﺍﻟﺬﻳﻞ‪ ،‬ﻭﺍﻟﻌﺎﻗﻞ ﻣﻦ ﺍﻋﺘﱪ ﺑﺎﻟﻮﻗﺎﺋﻊ ﻭﺍﻷﺣﻮﺍﻝ‪،‬‬
‫ﻭﻧﻈﺮ ﻓﻴﻤﺎ ﻳﺼﻠﺢ ﺣﺎﻝ ﺍﻷﻣﺔ ﰲ ﺍﻟﻌﺎﻗﺒﺔ ﻭﺍﳌﺂﻝ‪.‬‬
‫• ﻣﺮﺍﻋﺎﺓ ﺍﻟﺘﻜﺮﱘ ﺍﻹﳍﻲ ﻟﻺﻧﺴﺎﻥ‬
‫ﳑﺎ ﺍﻣﺘﺎﺯﺕ ﺑﻪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺗﻜﺮﳝﻬﺎ ﻟﻺﻧﺴﺎﻥ ﺃﻬﻧﺎ ﺑﻮﺃﺗﻪ ﻣﻘﺎﻡ‬
‫ﺍﻻﺳﺘﺨﻼﻑ ﰲ ﺍﻷﺭﺽ ﻟﻴﻌﻤﺮﻫﺎ ﺑﺎﳋﲑ ﻭﳛﻤﻴﻬﺎ ﻣﻦ ﺍﻟﻔﺴﺎﺩ‪ ،‬ﻭﻳﺴﺘﺜﻤﺮ ﰲ‬

‫‪ -1‬ﻣﺴﻠﻢ ﰲ ﻣﻘﺪﻣﺔ ﺻﺤﻴﺤﻪ ‪ 11/1‬ﻭﻫﻮ ﻣﻦ ﻛﻼﻡ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ‪.‬‬

 ‫‪80‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬
‫ﺫﻟﻚ ﻣﺎ ﻫﻴﺄ ﺍﷲ ﻟﻪ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﻌﻮﺍﱂ ﻭﺍﳌﻌﺎﻳﺶ ﺣﱴ ﳝﻜﹼﻦ ﻓﻴﻬﺎ ﻟﺴﻨﻦ‬
‫ﺍﻻﺳﺘﺨﻼﻑ ﺑﺈﻗﺎﻣﺔ ﺍﳊﻖ ﻭﺍﻟﻌﺪﻝ ﻭﺍﻹﺻﻼﺡ‪.‬‬
‫ﻭﳍﺬﺍ ﱂ ﻳﻜﻦ ﲤﻴﻴﺰ ﺍﷲ ﻟﻺﻧﺴﺎﻥ ﰲ ﻣﻘﺎﻣﺎﺕ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﺑﺎﻟﺸﻜﻞ ﺃﻭ‬
‫ﺍﻟﻠﻮﻥ ﻭﺇﳕﺎ ﻛﺎﻥ ﺑﺎﻟﻌﻠﻢ ﻭﻣﺪﻯ ﺍﻟﺘﺤﻜﻢ ﰲ ﻗﻮﺍﻧﲔ ﺍﻟﻜﻮﻥ ﻛﻤﺎ ﻗﺎﻝ‪:‬‬
‫‪‬ﻭ‪ ‬ﺇِﺫﹾ ﻗﹶﺎﻝﹶ ﺭ‪‬ﺑ‪‬ﻚ‪ ‬ﻟِﻠﹾﻤ‪‬ﻼﹶﺋِﻜﹶﺔِ ﺇِﻧﱢﻰ ﺟ‪‬ﺎﻋِﻞﹲ ﻓِﻲ ﺍﻷَﺭ‪‬ﺽِ ﺧﹶﻠِﻴﻔﹶﺔﹰ‬
‫ﻗﹶﺎﻟﹸﻮﺍ ﺃﹶﺗﹶﺠ‪‬ﻌ‪‬ﻞﹸ ﻓِﻴﻬ‪‬ﺎ ﻣ‪‬ﻦ‪ ‬ﻳ‪‬ﻔﹾﺴِﺪ‪ ‬ﻓِﻴﻬ‪‬ﺎ ﻭ‪‬ﻳ‪‬ﺴ‪‬ﻔِﻚ‪ ‬ﺍﻟﺪ‪‬ﻣ‪‬ﺎﺀَ ﻭ‪‬ﻧﹶﺤ‪‬ﻦ‪‬‬
‫ﻧﹸﺴ‪‬ﺒ‪‬ﺢ‪ ‬ﺑِﺤ‪‬ﻤ‪‬ﺪِﻙ‪ ‬ﻭ‪‬ﻧﹸﻘﹶﺪ‪‬ﺱ‪ ‬ﻟﹶﻚ‪ ‬ﻗﹶﺎﻝﹶ ﺇِﻧﱢﻰ ﺃﹶﻋ‪‬ﻠﹶﻢ‪ ‬ﻣ‪‬ﺎ ﻻﹶ ﺗﹶﻌ‪‬ﻠﹶﻤ‪‬ﻮﻥ‪،‬‬
‫ﻭ‪‬ﻋ‪‬ﻠﱠﻢ‪ ‬ﺁﺩ‪‬ﻡ‪ ‬ﺍﻷَﺳ‪‬ﻤ‪‬ﺎﺀَ ﻛﹸﻠﱠﻬ‪‬ﺎ ﺛﹸﻢ‪ ‬ﻋ‪‬ﺮ‪‬ﺿﹶﻬ‪‬ﻢ‪ ‬ﻋ‪‬ﻠﹶﻰ ﺍﻟﹾﻤ‪‬ﻼﹶﺋِﻜﹶﺔِ‬
‫ﻓﹶﻘﹶﺎﻝﹶ ﺃﹶﻧﹾﺒِﺌﹸﻮﻧِﻰ ﺑِﺄﹶﺳ‪‬ﻤ‪‬ﺎﺀِ ﻫ‪‬ﺆ‪‬ﻻﹶﺀِ ﺇِﻥ‪ ‬ﻛﹸﻨﹾﺘﹸﻢ‪ ‬ﺻﹶﺎﺩِﻗِﻴﻦ‪ ،‬ﻗﹶﺎﻟﹸﻮﺍ‬
‫ﺳ‪‬ﺒ‪‬ﺤ‪‬ﺎﻧﹶﻚ‪ ‬ﻻﹶ ﻋِﻠﹾﻢ‪ ‬ﻟﹶﻨﹶﺎ ﺇِﻻﱠ ﻣ‪‬ﺎ ﻋ‪‬ﻠﱠﻤ‪‬ﺘﹶﻨﹶﺎ ﺇِﻧﱠﻚ‪ ‬ﺃﹶﻧﹾﺖﹶ ﺍﻟﹾﻌ‪‬ﻠِﻴﻢ‪‬‬
‫ﺍﻟﹾﺤ‪‬ﻜِﻴﻢ‪ ،‬ﻗﹶﺎﻝﹶ ﻳ‪‬ﺎ ﺁﺩ‪‬ﻡ‪ ‬ﺃﹶﻧﹾﺒِﺌﹾﻬ‪‬ﻢ‪ ‬ﺑِﺄﹶﺳ‪‬ﻤ‪‬ﺎﺋِﻬِﻢ‪) ..‬ﺍﻟﺒﻘﺮﺓ‪(33-30:‬‬
‫ﻭﻫﺬﺍ ﺍﻟﺘﻤﻴﻴﺰ ﺑﺎﻟﻌﻠﻢ ﻭﺍﻟﺘﺤﻜﻢ ﰲ ﺳﻨﻦ ﺍﷲ ﺍﻟﻜﻮﻧﻴﺔ ﻫﻮ ﻣﻌﻴﺎﺭ ﺍﻟﺘﻔﺎﺿﻞ‬
‫ﺑﲔ ﺍﻟﻨﺎﺱ ﰲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﻫﻮ ﺍﳌﻌﻴﺎﺭ ﺍﳌﻮﺿﻮﻋﻲ ﻟﻨﻬﻀﺔ ﺍﻟﺸﻌﻮﺏ ﻭﺗﻘﺪﻣﻬﺎ‪،‬‬
‫ﻛﻤﺎ ﺃﻧﻪ ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ﻣﻴﺰﺍﻥ ﺧﲑﻳﺔ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺇﺫ ﺑﻪ ﳛﺼﻞ ﳍﺎ‬
‫ﺍﻟﺘﻤﻜﲔ ﰲ ﺍﻷﺭﺽ ﻭﺇﺩﺭﺍﻙ ﻣﻘﺎﻡ ﺍﻟﺮﻳﺎﺩﺓ ﻭﺍﻟﺸﻬﺎﺩﺓ ﻋﻠﻰ ﺍﻟﻨﺎﺱ‪.‬‬
‫ﻛﻤﺎ ﻛﺮﻡ ﺍﷲ ﺍﻹﻧﺴﺎﻥ ﺑﺄﻥ ﺿﻤﻦ ﻟﻪ ﺣﻘﻮﻗﺎ ﰲ »ﺣﻔﻆ ﺍﻟﺪﻳﻦ‪،‬‬
‫ﻭﺍﻟﻨﻔﺲ‪ ،‬ﻭﺍﻟﻌﻘﻞ‪ ،‬ﻭﺍﻟﻌﺮﺽ‪ ،‬ﻭﺍﳌﺎﻝ« ﻭﺃﻧﺰﳍﺎ ﻣﱰﻟﺔ ﺍﻟﻀﺮﻭﺭﺍﺕ ﺍﻟﱵ ﻻ‬
‫ﳚﻮﺯ ﺇﻫﺪﺍﺭﻫﺎ ﺃﻭ ﺍﻟﺘﻨﺎﺯﻝ ﻋﻨﻬﺎ ﺣﱴ ﻳﺴﺘﺤﻖ ﺍﻹﻧﺴﺎﻥ ﻣﻘﺎﻡ ﺍﻻﺳﺘﺨﻼﻑ‬
‫ﰲ ﺍﻷﺭﺽ‪ ،‬ﻭﻳﻜﻮﻥ ﻗﺎﺩﺭﹰﺍ ﻋﻠﻰ ﲪﺎﻳﺔ ﺍﳊﻀﺎﺭﺓ ﻭﺍ‪‬ﺘﻤﻊ ﻣﻦ ﺍﻟﻔﺴﺎﺩ‪.‬‬
‫• ﺭﻋﺎﻳﺔ ﺣﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﻛﻤﺎ ﻗﺮﺭﻫﺎ ﺍﻹﺳﻼﻡ‬
‫‪ .1‬ﺣﻖ ﺍﳊﻴﺎﺓ‪ :‬ﻭﻫﻮ ﺣﻖ ﻭﺍﺟﺐ ﺷﺮﻋﺎ ﻣﺼﻮﻥ ﻭﻣﻘﺪﺱ ﰲ ﺍﻹﺳﻼﻡ‬
‫ﻭﰲ ﲨﻴﻊ ﺍﻟﺸﺮﺍﺋﻊ ﺍﻟﺴﺎﺑﻘﺔ‪ ،‬ﻻ ﳚﻮﺯ ﻷﺣﺪ ﺃﺑﺪ‪‬ﺍ ﺃﻥ ﻳﻌﺘﺪﻱ ﻋﻠﻴﻪ ﻷﻥ‬
‫ﺍﻹﻧﺴﺎﻥ ‪‬ﺧ ﹾﻠﻖ ﺍﷲ ﻭﺑﻨﻴﺎﻧﻪ‪ ،‬ﻭﻣﻠﻌﻮﻥ ﻣﻦ ﻫﺪﻡ ﺑﻨﻴﺎﻥ ﺍﷲ‪ .‬ﻓﺤﺮﺹ ﺍﻹﺳﻼﻡ‬
‫ﻱ ﻋﺪﻭﺍﻥ ﻋﻠﻴﻬﺎ‪ .‬ﻭﻋ ‪‬ﺪ ﻗﺘﻞ ﺇﻧﺴﺎﻥ ﺑﻐﲑ‬ ‫ﻋﻠﻰ ﲪﺎﻳﺔ ﺣﻴﺎﺓ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺃ ‪‬‬
‫ﺣﻖ ﺷﺮﻋﻲ ﺟﺮﳝﺔ ﻣﻦ ﺃﻋﻈﻢ ﺍﻟﻜﺒﺎﺋﺮ ﺍﻟﱵ ﺗﻮﺟﺐ ﻟﺼﺎﺣﺒﻬﺎ ﻏﻀﺐ ﺍﷲ‬
 ‫‪81‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬
‫ﻭﻟﻌﻨﺘﻪ‪ ،‬ﻭﺍﻋﺘﱪ ﺇﺯﻫﺎﻕ ﺍﻟﻨﻔﺲ ﺍﻟﱵ ﺣﺮﻡ ﺍﷲ ﻗﺘﻠﻬﺎ ﺇﻻ ﺑﺎﳊﻖ ﻛﻘﺘﻞ ﺍﻟﻨﺎﺱ‬
‫ﲨﻴﻌ‪‬ﺎ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫‪‬ﻣ‪‬ﻦ‪ ‬ﻗﹶﺘﹶﻞﹶ ﻧﹶﻔﹾﺴًﺎ ﺑِﻐﹶﻴ‪‬ﺮِ ﻧﹶﻔﹾﺲٍ ﺃﹶﻭ‪ ‬ﻓﹶﺴ‪‬ﺎﺩٍ ﻓِﻲ ﺍﻷَﺭ‪‬ﺽِ ﻓﹶﻜﹶﺄﹶﻧﱠﻤ‪‬ﺎ‬
‫ﻗﹶﺘﹶﻞﹶ ﺍﻟﻨﱠﺎﺱ‪ ‬ﺟ‪‬ﻤِﻴﻌًﺎ‪ ،‬ﻭ‪‬ﻣ‪‬ﻦ‪ ‬ﺃﹶﺣ‪‬ﻴ‪‬ﺎﻫ‪‬ﺎ ﻓﹶﻜﹶﺄﹶﻧﱠﻤ‪‬ﺎ ﺃﹶﺣ‪‬ﻴ‪‬ﺎ ﺍﻟﻨﱠﺎﺱ‪‬‬
‫ﺟ‪‬ﻤِﻴﻌًﺎ‪) ‬ﺍﳌﺎﺋﺪﺓ‪(32:‬‬
‫ﻭﳌﺎ ﻛﺎﻥ ﺣﻖ ﺍﳊﻴﺎﺓ ﻭﺍﺟﺐ ﺍﳊﻔﻆ ﺣﺮ‪‬ﻡ ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺃﻥ‬
‫ﻳﺘﺨﻠﺺ ﻣﻦ ﺣﻴﺎﺗﻪ ﻓﻴﺪﻣ‪‬ﺮﻫﺎ ﺑﺎﻻﻧﺘﺤﺎﺭ ﻭﳓﻮﻩ‪ ،‬ﻭﺍﻋﺘﱪ ﻣﻦ ﻓﻌﻞ ﺫﻟﻚ ﻛﻤﻦ‬
‫ﻗﺘﻞ ﻏﲑﻩ ﻣﺘﻌﻤﺪﺍ ﻳﻌﺎﻗﺐ ﺑﺎﻟﻌﺬﺍﺏ ﺍﻷﻟﻴﻢ‪ .‬ﻭﻫﺬﺍ ﳑﺎ ﺗﻠﺘﻘﻲ ﻓﻴﻪ ﺍﳌﻮﺍﺛﻴﻖ‬
‫ﺍﻟﺪﻭﻟﻴﺔ ﻣﻊ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻛﻤﺎ ﺣﺮﻡ ﻋﻠﻰ ﺍﻷﻓﺮﺍﺩ ﻭﺍﳉﻤﺎﻋﺎﺕ ﺃﻥ ﻳﻘﺘﻠﻮﺍ‬
‫ﺃﻧﻔﺴﻬﻢ ﺃﻭ ﻳﻘﺘﻠﻮﺍ ﻏﲑﻫﻢ ﺑﺄﻧﻮﺍﻉ ﺍﳌﻤﺎﺭﺳﺎﺕ ﺍﻟﱵ ﺗﻀﺮ ﺑﺎﻟﺼﺤﺔ ﻭ‪‬ﺗ ‪‬ﺆ ‪‬ﺩﻱ‬
‫ﺇﱃ ﺩﻣﺎﺭ ﺍﻟﻨﻮﻉ ﺍﻹﻧﺴﺎﱐ‪ ،‬ﻛﺘﻴﺴﲑ ﺇﺩﻣﺎﻥ ﺍﳋﻤﻮﺭ ﻭﺍﳌﺨﺪﺭﺍﺕ ﻭﻏﲑﳘﺎ ﳑﺎ‬
‫ﻳﺴﻘﻂ ﺍﻹﻧﺴﺎﻥ ﰲ ﻫﺎﻭﻳﺔ ﺍﻹﺩﻣﺎﻥ ﺍﻟﺬﻱ ﻳﻨﺘﻬﻲ ﰲ ﺣﺎﻻﺕ ﻛﺜﲑﺓ ﺇﱃ‬
‫ﺍﳉﻨﻮﻥ ﺃﻭ ﺍﻻﻧﺘﺤﺎﺭ‪.‬‬
‫ﻛﻤﺎ ﺣﺮﻡ ﺍﻻﺷﺘﻐﺎﻝ ﺑﺼﻨﻊ ﻛﻞ ﻭﺳﺎﺋﻞ ﺍﻟﺪﻣﺎﺭ ﺍﻟﱵ ﺗﺪﻣﺮ ﺍﻟﻨﻮﻉ‬
‫ﺍﻹﻧﺴﺎﱐ ﻭﺗﺒﻴﺪ ﺍﳊﺮﺙ ﻭﺍﻟﻨﺴﻞ‪ ،‬ﻭﺍﻋﺘﱪ ﺫﻟﻚ ﻣﻦ ﺍﻟﻔﺴﺎﺩ ﰲ ﺍﻷﺭﺽ‪ .‬ﻗﺎﻝ‬
‫ﺗﻌﺎﱃ‪:‬‬
‫‪‬ﻭ‪ ‬ﺇِﺫﹶﺍ ﺗﹶﻮ‪‬ﻟﱠﻰ ﺳ‪‬ﻌ‪‬ﻰ ﻓِﻲ ﺍﻷَﺭ‪‬ﺽِ ﻟِﻴ‪‬ﻔﹾﺴِﺪ‪ ‬ﻓِﻴﻬ‪‬ﺎ ﻭ‪ ‬ﻳ‪‬ﻬ‪‬ﻠِﻚ‪‬‬
‫ﺍﻟﹾﺤ‪‬ﺮ‪‬ﺙﹶ ﻭ‪ ‬ﺍﻟﹾﻨﱠﺴ‪‬ﻞﹶ‪ ،‬ﻭ‪ ‬ﺍﷲُ ﻻﹶ ﻳ‪‬ﺤِﺐ‪ ‬ﺍﻟﹾﻔﹶﺴ‪‬ﺎﺩ‪) ‬ﺍﻟﺒﻘﺮﺓ‪(205:‬‬
‫ﻓﻬﺬﻩ ﺍﻟﻌﻬﻮﺩ ﻭﺍﳌﻮﺍﺛﻴﻖ ﺍﻟﱵ ﺗﺮﻋﺎﻫﺎ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺇﳕﺎ ﻫﻲ ﻟﺼﻴﺎﻧﺔ‬
‫ﺣﻴﺎﺓ ﺍﻹﻧﺴﺎﻥ ﻭﲪﺎﻳﺔ ﺣﻘﻪ ﰲ ﺍﳊﻴﺎﺓ‪.‬‬
‫• ﺣﻖ ﺍﳊﺮﻳﺔ ﻭﺍﻟﻌﻴﺶ ﺍﻟﻜﺮﱘ‬
‫ﻭﻫﺬﺍ ﺍﳊﻖ ﻻ ﻳﻘﻞ ﺃﳘﻴﺔ ﻋﻦ ﺍﻻﻫﺘﻤﺎﻡ ﲝﻖ ﺍﳊﻔﺎﻅ ﻋﻠﻰ ﺍﳊﻴﺎﺓ‪ ،‬ﺇﺫ ﺑﻪ‬
‫ﻳﺘﻌﻠﻖ ﺗﻘﺮﻳﺮ ﺑﻘﻴﺔ ﺍﳊﻘﻮﻕ ﻭﺍﻟﺪﻓﺎﻉ ﻋﻨﻬﺎ‪ ،‬ﻭﻗﺪ ﻛﻔﻠﻪ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺳﺎﺭﺕ‬
‫ﻋﻠﻰ ﺫﻟﻚ ﲨﻴﻊ ﺍﳌﻮﺍﺛﻴﻖ ﺍﻟﺪﻭﻟﻴﺔ‪ ،‬ﻭﻛﺎﻥ ﻷﺳﻼﻑ ﺍﳌﺴﻠﻤﲔ ﻋﻨﺎﻳﺔ ﻋﻈﻴﻤﺔ‬
 ‫‪82‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬
‫ﺑﺘﺤﺮﻳﺮ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺍﻟﻌﺒﻮﺩﻳﺔ‪ .‬ﻭﻫﻮ ﻣﺎ ﻋﺒ‪‬ﺮ ﻋﻨﻪ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻲ‬
‫ﺍﷲ ﻋﻨﻪ ﺑﻘﻮﻟﻪ‪" :‬ﻣﱴ ﺍﺳﺘﻌﺒﺪﰎ ﺍﻟﻨﺎﺱ ﻭﻗﺪ ﻭﻟﺪ‪‬ﻢ ﺃﻣﻬﺎ‪‬ﻢ ﺃﺣﺮﺍﺭﹰﺍ ؟"‪.‬‬
‫ﻭﺍﻹﺳﻼﻡ ﰲ ﺗﻘﺮﻳﺮﻩ ﺣﻖ ﺍﳊﺮﻳﺔ ﱂ ﳚﻌﻠﻬﺎ ﺷﻌﺎﺭﹰﺍ ﺃﻭ ﻛﻠﻤﺎﺕ ﻗﺎﺑﻠﺔ‬
‫ﻟﻠﺘﻐﻴﲑ ﻭﺍﻟﺘﺒﺪﻳﻞ‪ ،‬ﻭﻛﺬﻟﻚ ﱂ ﳚﻌﻠﻬﺎ ﻣﺮﺗﺒﻄﺔ ﺑﻈﺮﻭﻑ ﺍﺟﺘﻤﺎﻋﻴﺔ ﺃﻭ‬
‫ﺍﻗﺘﺼﺎﺩﻳﺔ ﺃﻭ ﺛﻘﺎﻓﻴﺔ ﺃﻭ ﻏﲑﻫﺎ‪ ..‬ﻭﺇﳕﺎ ﺟﻌﻠﻬﺎ ﺣﻘﺎ ﻣﻼﺯﻣﺎ ﻟﻠﺤﻴﺎﺓ ﻻ ﻳﺼﺢ‬
‫ﺃﻥ ﻳﺴﺘﻐﲎ ﻋﻨﻪ‪ .‬ﻭﻗﺪ ﺃﻛﺪ ﺫﻟﻚ ﺭﺑﻌﻲ ﺑﻦ ﻋﺎﻣﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺣﲔ ﺩﺧﻞ‬
‫ﻋﻠﻰ ﺭﺳﺘﻢ ﺍﻟﻔﺎﺭﺳﻲ ﻭﻫﻮ »ﻳﺰﺝ ﺍﻟﻨﻤﺎﺭﻕ ﻭﺍﻟﺒﺴﻂ‪ ...‬ﻓﻜﻠﻤﻪ ﻓﻘــﺎﻝ‪:‬‬
‫ﻣﺎ ﺟﺎﺀ ﺑﻜﻢ ؟ ﻗﺎﻝ‪ :‬ﺍﷲ ﺟﺎﺀ ﺑﻨﺎ ﻟﻨﺨﺮﺝ ﻣﻦ ﺷﺎﺀ ﻣﻦ ﻋﺒﺎﺩﺓ ﺍﻟﻌﺒﺎﺩ ﺇﱃ‬
‫ﻋﺒﺎﺩﺓ ﺍﷲ‪ ،‬ﻭﻣﻦ ﺿﻴﻖ ﺍﻟﺪﻧﻴﺎ ﺇﱃ ﺳﻌﺘﻬﺎ‪ ،‬ﻭﻣﻦ ﺟﻮﺭ ﺍﻷﺩﻳﺎﻥ ﺇﱃ ﻋﺪﻝ‬
‫)‪(1‬‬
‫ﺍﻹﺳــﻼﻡ! «‬

‫• ﺭﻋﺎﻳﺔ ﺣﻖ ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﳌﺴﺎﻭﺍﺓ‬

‫ﻭﻫﺬﺍ ﺍﻷﺻﻞ ﻗ ‪‬ﺮ ‪‬ﺭ‪‬ﺗ ‪‬ﻪ ﺍﻟﺸﺮﻳﻌﺔ ﻭﻧﺎﺩﺕ ﺑﻪ ﺍﳌﻮﺍﺛﻴﻖ ﺍﻟﻌﺎﳌﻴﺔ‪ ،‬ﻭﺃﺳﺎﺱ ﻫﺬﻩ‬
‫ﺍﳌﺴﺎﻭﺍﺓ ﰲ ﺍﻟﻨﺸﺄﺓ ﻭﰲ ﺃﺻﻞ ﺍﳋﻠﻘﺔ‪ .‬ﻓﺎﻟﻨﺎﺱ ﲨﻴﻌﹰﺎ ﺃﺑﻨﺎﺀ ﺁﺩﻡ ﻭﺣﻮﺍﺀ ﻛﻤﺎ‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫‪‬ﻳ‪‬ﺎ ﺃﹶﻳ‪‬ﻬ‪‬ﺎ ﺍﻟﻨﱠﺎﺱ‪ ‬ﺇِﻧﱠﺎ ﺧﹶﻠﹶﻘﹾﻨﹶﺎﻛﹸﻢ‪ ‬ﻣِﻦ‪ ‬ﺫﹶﻛﹶﺮٍ ﻭ‪ ‬ﺃﹸﻧﹾﺜﹶﻰ‬
‫ﻭ‪‬ﺟ‪‬ﻌ‪‬ﻠﹾﻨﹶﺎﻛﹸﻢ‪ ‬ﺷﹸﻌ‪‬ﻮﺑًﺎ ﻭ‪ ‬ﻗﹶﺒ‪‬ﺎﺋِﻞﹶ ﻟِﺘﹶﻌ‪‬ﺎﺭ‪‬ﻓﹸﻮﺍ‪ ،‬ﺇِﻥ‪ ‬ﺃﹶﻛﹾﺮ‪‬ﻣ‪‬ﻜﹸﻢ‪ ‬ﻋِﻨﹾﺪ‪‬‬
‫ﺍﷲِ ﺃﹶﺗﹾﻘﹶﺎﻛﹸﻢ‪ ،‬ﺇِﻥ‪ ‬ﺍﷲَ ﻋ‪‬ﻠِﻴﻢٌ ﺧﹶﺒِﻴﺮٌ‪) ‬ﺍﳊﺠﺮﺍﺕ‪(13:‬‬
‫ﻭﻫﺬﻩ ﺍﻵﻳﺔ ﺗﻘﺮﺭ ﺃﻥ ﺍﻻﺧﺘﻼﻑ ﰲ ﺍﻷﻟﻮﺍﻥ ﻭﺍﻷﺟﻨﺎﺱ‪ ،‬ﻭﺑﲔ ﺍﻟﺸﻌﻮﺏ‬
‫ﻭﺍﻟﻘﺒﺎﺋﻞ‪ ،‬ﻻ ﻳﺮﺍﺩ ﺑﻪ ﻣﻄﻠﻘﹰﺎ ﺃﻱ ﲤﻴﻴﺰ ﺑﲔ ﺃﺳﻮﺩ ﻭﺃﺑﻴﺾ‪ ،‬ﻭﻋﻈﻴﻢ ﻭﻭﺿﻴﻊ‪،‬‬
‫ﻓﺎﻟﻜﻞ ﺃﻣﺎﻡ ﺍﷲ ﺳﻮﺍﺀ‪ ،‬ﻭﺍﻟﻜﻞ ﻋﺒﺎﺩ ﺍﷲ ﻭﺧﻠﻘﻪ‪ ،‬ﻻ ﻳﺘﻤﺎﻳﺰﻭﻥ ﺑﺄﺣﺴﺎ‪‬ﻢ‬
‫ﻭﺃﻧﺴﺎ‪‬ﻢ ﻭﻻ ﺑﺄﻭﺿﺎﻋﻬﻢ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﺇﳕﺎ ﻳﺘﻤﺎﻳﺰﻭﻥ ﰲ ﺍﻟﺪﻧﻴﺎ ﺑﺎﻟﻌﻠﻢ‬
‫ﻭﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ‪ ،‬ﻭﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ﺑﺎﻟﺘﻘﻮﻯ‪.‬‬

‫‪ -1‬ﺗﺎﺭﻳﺦ ﺍﻟﻄﱪﻱ‪.401/ 2 :‬‬

 ‫‪83‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬
‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ‬ ‫ﻭﻫﺬﺍ ﺍﳌﻌﲎ ﻧﻔﺴﻪ ﻫﻮ ﻣﺎ ﻗﺮﺭﻩ ﺍﻟﻨﱯ ﰲ ﺣﺪﻳﺚ ﹶﺃﺑِﻲ ﻫ‪ ‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ‪‬ﺭ ِ‬
‫ﺨ ‪‬ﺮﻫ‪‬ﺎ‬ ‫ﺐ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨ ﹸﻜ ‪‬ﻢ ‪‬ﻋﺒ‪‬ﻴ‪ ‬ﹶﺔ ﺍﹾﻟﺠ‪‬ﺎ ِﻫِﻠ‪‬ﻴ ِﺔ ‪‬ﻭﹶﻓ ‪‬‬‫‪‬ﻋ‪‬ﻨﻪ‪ ‬ﹶﺃﻥﱠ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ ﻗﹶﺎ ﹶﻝ »ﹶﻗ ‪‬ﺪ ﹶﺃ ﹾﺫ ‪‬ﻫ ‪‬‬
‫)‪(1‬‬
‫ﺏ«‬ ‫ﺱ ‪‬ﺑﻨ‪‬ﻮ ﺁ ‪‬ﺩ ‪‬ﻡ ﻭ‪‬ﺁ ‪‬ﺩﻡ‪ِ ‬ﻣ ‪‬ﻦ ‪‬ﺗﺮ‪‬ﺍ ٍ‬ ‫ﺑﺎﻟﹾﺂﺑ‪‬ﺎ ِﺀ ؛ ‪‬ﻣ ‪‬ﺆ ِﻣ ‪‬ﻦ ‪‬ﺗ ِﻘﻲ‪ ‬ﻭﻓﹶﺎ ِﺟ ‪‬ﺮ ‪‬ﺷ ِﻘﻲ‪ ‬ﻭ‪‬ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﻛﻤﺎ ﺃﻛﺪ ﺫﻟﻚ ﰲ ﺧﻄﺒﺔ ﺣﺠﺔ ﺍﻟﻮﺩﺍﻉ ﺍﻟﱵ ﻛﺎﻧﺖ ﺩﺳﺘﻮﺭﺍ ﳎﻤﻼ‬
‫ﻟﺮﺳﺎﻟﺔ ﺍﻹﺳﻼﻡ ﻭﺍﻟﱵ ﺫﻛﹼﺮ ﻓﻴﻬﺎ ﺑﺈﻗﺮﺍﺭ ﻣﺒﺪﺃ ﺍﳌﺴﺎﻭﺍﺓ ﺑﲔ ﺍﻟﻨﺎﺱ ﻭﺭﻋﺎﻳﺔ‬
‫ﺱ ﹶﺃﻟﹶﺎ ِﺇﻥﱠ ‪‬ﺭ‪‬ﺑ ﹸﻜ ‪‬ﻢ ﻭ‪‬ﺍ ِﺣ ‪‬ﺪ‪ ،‬ﻭِﺇﻥﱠ ﹶﺃﺑ‪‬ﺎ ﹸﻛ ‪‬ﻢ‬ ‫ﺣﻘﻮﻕ ﺍﻟﻨﺴﺎﺀ ﰲ ﻗﻮﻟﻪ ‪» :‬ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﺠ ِﻤ ‪‬ﻲ ‪‬ﻋﻠﹶﻰ ‪‬ﻋ ‪‬ﺮِﺑ ‪‬ﻲ‪ ،‬ﻭﻟﹶﺎ‬ ‫ﺠ ِﻤ ‪‬ﻲ‪ ،‬ﻭﻟﹶﺎ ِﻟ ‪‬ﻌ ‪‬‬ ‫ﻀ ﹶﻞ ِﻟ ‪‬ﻌ ‪‬ﺮِﺑ ‪‬ﻲ ‪‬ﻋﻠﹶﻰ ﹶﺃ ‪‬ﻋ ‪‬‬ ‫ﻭ‪‬ﺍ ِﺣ ‪‬ﺪ‪ ،‬ﹶﺃﻟﹶﺎ ﻟﹶﺎ ﹶﻓ ‪‬‬
‫ِﻟﹶﺄ ‪‬ﺣ ‪‬ﻤ ‪‬ﺮ ‪‬ﻋﻠﹶﻰ ﹶﺃ ‪‬ﺳ ‪‬ﻮ ‪‬ﺩ‪ ،‬ﻭﻟﹶﺎ ﹶﺃ ‪‬ﺳ ‪‬ﻮ ‪‬ﺩ ‪‬ﻋﻠﹶﻰ ﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺮ ِﺇﻟﱠﺎ ﺑِﺎﻟ‪‬ﺘ ﹾﻘﻮ‪‬ﻯ‪ .‬ﹶﺃ‪‬ﺑﻠﱠ ‪‬ﻐﺖ‪ ‬؟ ﻗﹶﺎﻟﹸﻮﺍ‪ :‬ﺑﻠﱠ ﹶﻎ‬
‫ﻱ ‪‬ﺷ ‪‬ﻬ ٍﺮ‬ ‫ﻱ ‪‬ﻳ ‪‬ﻮ ٍﻡ ‪‬ﻫﺬﹶﺍ ؟ ﻗﹶﺎﻟﹸﻮﺍ‪ :‬ﻳ ‪‬ﻮ ‪‬ﻡ ‪‬ﺣﺮ‪‬ﺍ ‪‬ﻡ‪ ،‬ﹸﺛﻢ‪ ‬ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﺃ ‪‬‬ ‫‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ﹸﺛﻢ‪ ‬ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﺃ ‪‬‬
‫ﻱ ‪‬ﺑﹶﻠ ٍﺪ ‪‬ﻫﺬﹶﺍ ؟ ﻗﹶﺎﻟﹸﻮﺍ‪ :‬ﺑﹶﻠ ‪‬ﺪ ‪‬ﺣﺮ‪‬ﺍ ‪‬ﻡ‪،‬‬ ‫‪‬ﻫﺬﹶﺍ ؟ ﻗﹶﺎﻟﹸﻮﺍ‪ :‬ﺷ ‪‬ﻬ ‪‬ﺮ ‪‬ﺣﺮ‪‬ﺍ ‪‬ﻡ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﹸﺛﻢ‪ ‬ﻗﹶﺎ ﹶﻝ ﹶﺃ ‪‬‬
‫ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﻓِﺈﻥﱠ ﺍﻟﻠﱠ ‪‬ﻪ ﹶﻗ ‪‬ﺪ ‪‬ﺣ ‪‬ﺮ ‪‬ﻡ ‪‬ﺑ‪‬ﻴ‪‬ﻨ ﹸﻜ ‪‬ﻢ ِﺩﻣ‪‬ﺎ َﺀ ﹸﻛ ‪‬ﻢ ‪‬ﻭﹶﺃ ‪‬ﻣ ‪‬ﻮﺍﹶﻟ ﹸﻜ ‪‬ﻢ ﹶﻛﺤ‪ ‬ﺮ ‪‬ﻣ ِﺔ ‪‬ﻳ ‪‬ﻮ ِﻣ ﹸﻜ ‪‬ﻢ ‪‬ﻫـﺬﹶﺍ‪،‬‬
‫ﺖ ؟ ﻗﹶﺎﹸﻟـﻮﺍ‪ :‬ﺑﻠﱠ ﹶﻎ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ‬ ‫ﻓِﻲ ‪‬ﺷ ‪‬ﻬ ِﺮ ﹸﻛ ‪‬ﻢ ‪‬ﻫﺬﹶﺍ‪ ،‬ﻓِﻲ ‪‬ﺑﹶﻠ ِﺪﻛﹸ ‪‬ﻢ ‪‬ﻫﺬﹶﺍ‪ .‬ﹶﺃ‪‬ﺑﻠﱠ ‪‬ﻐـ ‪‬‬
‫ﺐ!«)‪.(2‬‬ ‫ﻗﹶﺎ ﹶﻝ‪ِ :‬ﻟﻴ‪‬ﺒﱢﻠ ِﻎ ﺍﻟﺸ‪‬ﺎ ِﻫﺪ‪ ‬ﺍﹾﻟﻐ‪‬ﺎِﺋ ‪‬‬
‫ﻋﻠﻰ ﺃﻥ ﻫﺬﺍ ﺍﻹﻋﻼﻥ ﺍﻟﺘﺎﺭﳜﻰ ﻋﻦ ﻣﺒﺪﺃ ﺍﳌﺴﺎﻭﺍﺓ ﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺘﺤﻮﻝ‬
‫ﺇﱃ ﳎﺮﺩ ﺷﻌﺎﺭﺍﺕ‪ ،‬ﻭﺇﳕﺎ ﳚﺐ ﺗﻄﺒﻴﻘﻪ ﰲ ﺷﱴ ﺍ‪‬ﺎﻻﺕ‪.‬‬
‫ﻓﻘﺪ ﺟﺎﺀ ﺃﺳﺎﻣﺔ ﺑﻦ ﺯﻳﺪ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ ﻭﻛﺎﻥ ﻣﻦ ﺃﺣﺐ ﺍﻟﻨﺎﺱ‬
‫ﺇﻟﻴﻪ‪ -‬ﻳﺸﻔﻊ ﰲ ﻓﺎﻃﻤﺔ ﺑﻨﺖ ﺍﻷﺳﻮﺩ ﺍﳌﺨﺰﻭﻣﻴﺔ ﻭﻛﺎﻧﺖ ﻗﺪ ﺳﺮﻗﺖ ﻗﻄﻴﻔﺔ‬
‫ﻭﺣﻠﻴﺔ ﻭﻭﺟﺐ ﺗﻄﺒﻴﻖ ﺣﺪ ﺍﻟﺴﺮﻗﺔ ﻋﻠﻴﻬﺎ ﺑﻘﻄﻊ ﻳﺪﻫﺎ‪ ..‬ﻟﻜﻦ ﺍﻟﻨﱯ‬
‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨﻬ‪‬ﺎ‪» :‬ﹶﺃﻥﱠ ﹸﻗ ‪‬ﺮ‪‬ﻳﺸ‪‬ﺎ‬ ‫ﺸ ﹶﺔ ‪‬ﺭ ِ‬ ‫ﻏﻀﺐ ﻏﻀﺒﹰﺎ ﺷﺪﻳﺪﹰﺍ ﻭﺃﰉ ﺫﻟﻚ‪ .‬ﻓ ‪‬ﻌ ‪‬ﻦ ﻋ‪‬ﺎِﺋ ‪‬‬
‫ﺖ ﹶﻓﻘﹶﺎﻟﹸﻮﺍ‪ :‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ ﹶﻜﻠﱢ ‪‬ﻢ ﻓِﻴﻬ‪‬ﺎ‬ ‫ﺨﺰ‪‬ﻭ ِﻣ‪‬ﻴ ِﺔ ﺍﱠﻟﺘِﻲ ‪‬ﺳ ‪‬ﺮﹶﻗ ‪‬‬ ‫ﹶﺃ ‪‬ﻫ ‪‬ﻤﻬ‪ ‬ﻢ ‪‬ﺷ ﹾﺄﻥﹸ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺮﹶﺃ ِﺓ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺐ ‪‬ﺭﺳ‪‬ﻮ ِﻝ‬ ‫ﺠ‪‬ﺘ ِﺮﺉ‪ ‬ﻋﹶﻠ‪‬ﻴ ِﻪ ِﺇﻟﱠﺎ ﹸﺃﺳ‪‬ﺎ ‪‬ﻣﺔﹸ ‪‬ﺑ ‪‬ﻦ ‪‬ﺯ‪‬ﻳ ٍﺪ ِﺣ ‪‬‬ ‫‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ ‪ ،‬ﹶﻓﻘﹶﺎﻟﹸﻮﺍ‪ :‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ ‪‬‬
‫ﺸ ﹶﻔﻊ‪ ‬ﻓِﻲ ‪‬ﺣ ‪‬ﺪ ِﻣ ‪‬ﻦ ‪‬ﺣﺪ‪‬ﻭ ِﺩ‬ ‫ﺍﻟﻠﱠ ِﻪ ‪ ،‬ﹶﻓ ﹶﻜﻠﱠ ‪‬ﻤﻪ‪ ‬ﹸﺃﺳ‪‬ﺎ ‪‬ﻣﺔﹸ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ‪ :‬ﹶﺃ‪‬ﺗ ‪‬‬
‫ﻚ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﻗ‪‬ﺒﹶﻠ ﹸﻜ ‪‬ﻢ ﹶﺃ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﻛﹶﺎﻧ‪‬ﻮﺍ ِﺇﺫﹶﺍ‬ ‫ﺐ‪ ،‬ﹸﺛﻢ‪ ‬ﻗﹶﺎ ﹶﻝ ِﺇ‪‬ﻧﻤ‪‬ﺎ ﹶﺃ ‪‬ﻫﹶﻠ ‪‬‬ ‫ﺍﻟﻠﱠ ِﻪ‪ ،‬ﹸﺛﻢ‪ ‬ﻗﹶﺎ ‪‬ﻡ ﻓﹶﺎ ‪‬ﺧ‪‬ﺘ ﹶﻄ ‪‬‬
‫ﺤ ‪‬ﺪ‪،‬‬ ‫ﻒ ﹶﺃﻗﹶﺎﻣ‪‬ﻮﺍ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺍﹾﻟ ‪‬‬ ‫ﻀ ِﻌﻴ ‪‬‬ ‫ﻕ ﻓِﻴ ِﻬ ‪‬ﻢ ﺍﻟ ‪‬‬ ‫ﻒ ‪‬ﺗ ‪‬ﺮﻛﹸﻮ ‪‬ﻩ‪ ،‬ﻭِﺇﺫﹶﺍ ‪‬ﺳ ‪‬ﺮ ‪‬‬‫ﺸﺮِﻳ ‪‬‬ ‫ﻕ ﻓِﻴﻬِﻢ ﺍﻟ ‪‬‬‫‪‬ﺳ ‪‬ﺮ ‪‬‬
‫ﺴ ‪‬ﻦ‪.‬‬
‫ﺚ ‪‬ﺣ ‪‬‬
‫‪ -1‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﺍﻷﺩﺏ ‪ ،4452‬ﻭﺍﻟﺘﺮﻣﺬﻱ ﰲ ﺍﳌﻨﺎﻗﺐ ‪ ،3891‬ﻭ ﻗﹶﺎ ﹶﻝ ‪‬ﻫﺬﹶﺍ ‪‬ﺣﺪِﻳ ﹲ‬
‫‪ -2‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ ‪ ،22391‬ﻭﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺷﻌﺐ ﺍﻹﳝﺎﻥ‪.5137 :‬‬
 ‫‪84‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬
‫)‪(1‬‬
‫‪ .‬ﻭﺃﻗﻴﻢ‬ ‫ﺖ ﹶﻟ ﹶﻘ ﹶﻄ ‪‬ﻌﺖ‪ ‬ﻳ ‪‬ﺪﻫ‪‬ﺎ«‬
‫ﺤ ‪‬ﻤ ٍﺪ ‪‬ﺳ ‪‬ﺮﹶﻗ ‪‬‬
‫ﺖ ﻣ‪ ‬‬
‫ﻭ‪‬ﺍ‪‬ﻳ ‪‬ﻢ ﺍﻟﻠﱠ ِﻪ ﹶﻟ ‪‬ﻮ ﹶﺃﻥﱠ ﻓﹶﺎ ِﻃ ‪‬ﻤ ﹶﺔ ِﺑ‪‬ﻨ ‪‬‬
‫ﺍﳊ ‪‬ﺪ ﻋﻠﻰ ﺍﳌﺨﺰﻭﻣﻴﺔ !‬
‫ﻛﻤﺎ ﺃﻧﺼﻒ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﻗﺒﻄﻴﺎ ﻣﺼﺮﻳﺎ ﺿﺮﺑﻪ ﺍﺑﻦ‬
‫ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ﻭﺍﱄ ﻣﺼﺮ ﺁﻧﺬﺍﻙ‪ ،‬ﻭﺍﺳﺘﺪﻋﻰ ﻋﻤﺮ ﺍﻟﻀﺎﺭﺏ ﻭﺍﳌﻀﺮﻭﺏ‬
‫ﻭﻣﻌﻬﻤﺎ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ﻭﺍﻟﺪ ﺍﻟﻀﺎﺭﺏ‪ ،‬ﰒ ﺃﻋﻄﻰ ﻋﻤﺮ ﺍﺑﻦ ﺍﳋﻄﺎﺏ‬
‫ﺍﻟﺴﻮﻁ ﻟﻠﻤﺼﺮﻱ ﺍﳌﻌﺘﺪﻯ ﻋﻠﻴﻪ ﻭﺃﻣﺮﻩ ﺃﻥ ﻳﻘﺘﺺ ﻟﻨﻔﺴﻪ ﻣﻦ ﺍﺑﻦ ﺣﺎﻛﻢ‬
‫ﻣﺼﺮ ﻭﻳﻀﺮﺑﻪ ‪ -‬ﺃﻣﺎﻡ ﺃﺑﻴﻪ ‪ -‬ﻛﻤﺎ ﺿﺮﺑﻪ‪..‬‬
‫ﻼ ﺑﻈﻞ ﺍﳌﺴﺎﻭﺍﺓ ﻛﻤﺎ ﻗﺮﺭﻫﺎ‬ ‫ﻭﻫﻜﺬﺍ ﻛﺎﻥ ﺍ‪‬ﺘﻤﻊ ﺍﳌﺴﻠﻢ ﺍﻷﻭﻝ ﻣﺴﺘﻈ ﹰ‬
‫ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﻓﻌﻢ ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ﲨﻴﻊ ﻃﺒﻘﺎﺕ ﺍ‪‬ﺘﻤﻊ‪،‬‬
‫ﻭﻧﺸﺄﺕ ﻋﻠﻰ ﺫﻟﻚ ﺃﺟﻴﺎﻝ ﳛﺘﺮﻡ ﻓﻴﻬﺎ ﻛﻞ ﺇﻧﺴﺎﻥ ﺣﻖ ﻏﲑﻩ ﻭﳛﺎﻓﻆ ﻋﻠﻴﻪ‪.‬‬
‫• ِﺣﺮﻣﺔ ﺍﻟﺪﻣﺎﺀ ﻭﺍﻷﻣﻮﺍﻝ ﻭﺍﻷﻋﺮﺍﺽ‬
‫ﻗﺮﺭﺕ ﺍﻟﺸﺮﻳﻌﺔ ﺣﺮﻣﺔ ﺍﻻﻋﺘﺪﺍﺀ ﻋﻠﻰ ﺃﺭﻭﺍﺡ ﺍﻟﻨﺎﺱ ﻭﺃﻋﺮﺍﺿﻬﻢ‬
‫ﻭﺃﻣﻮﺍﳍﻢ‪ ،‬ﺣﻔﻈﺎ ﻟﻠﻨﻈﺎﻡ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻭﺍﻷﺧﻼﻗﻲ ﻣﻦ ﺍﻻﺧﺘﻼﻝ‪ ،‬ﻭﻗﺪ ﺃ ‪‬ﻋﹶﻠ ‪‬ﻦ‬
‫ﺍﻟﻨﱯ ﺫﻟﻚ ﰲ ﺣﺠﺔ ﺍﻟﻮﺩﺍﻉ ﺣﻴﺚ ﻗﺎﻝ‪» :‬ﻓﺈﻥ ﺩﻣﺎﺀﻛﻢ ﻭﺃﻣﻮﺍﻟﻜﻢ‬
‫ﻭﺃﻋﺮﺍﺿﻜﻢ ﻋﻠﻴﻜﻢ ﺣﺮﺍﻡ ﻛﺤﺮﻣﺔ ﻳﻮﻣﻜﻢ ﻫﺬﺍ‪ ،‬ﰲ ﺷﻬﺮﻛﻢ ﻫﺬﺍ‪ ،‬ﰲ‬
‫ﺑﻠﺪﻛﻢ ﻫﺬﺍ«)‪.(2‬‬
‫ﻭﻗﺪ ﺣﺪِﺩﺕ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻟﻌﻘﻮﺑﺎﺕ ﺍﻟﺸﺮﻋﻴﺔ ﳌﻦ ﻳﻨﺘـﻬﻜﻮﻥ ﺍﳊﺮﻣـﺎﺕ‬
‫ﻭﻳﺴﻌﻮﻥ ﰲ ﺍﻷﺭﺽ ﻓﺴﺎﺩﺍ ﺑﺈﺷﺎﻋﺔ ﺍﻟﻔﺎﺣﺸﺔ ﻭﺍﻟﺮﻋﺐ ﻭﺍﻟﻔﻮﺿﻰ‪ .‬ﻛﻤـﺎ‬
‫ﻗﺮﺭﺕ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻵﺩﺍﺏ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻟﱵ ﲢﻤﻰ ﺍﻷﻓﺮﺍﺩ ﻭﺍ‪‬ﺘﻤﻊ ﻛﻠـﻪ‬
‫ﻣﻦ ﺍﻟﺘﻮﺭﻁ ﰲ ﻣﻌﺼﻴﺔ ﻫﺘﻚ ﺣﺮﻣﺎﺕ ﺍﻟﺒﻴﻮﺕ ﻭﺍﻷﺳﺮ‪ ،‬ﻭﺍﻻﻃﻼﻉ ﻋﻠﻰ ﻣﺎ‬
‫ﻻ ﳛﻞ ﺍﻻﻃﻼﻉ ﻋﻠﻴﻪ ﻣﻦ ﺃﺳﺮﺍﺭ ﺍﻟﻨﺎﺱ‪.‬‬

‫‪ -1‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﰲ ﺃﺣﺎﺩﻳﺚ ﺍﻷﻧﺒﻴﺎﺀ‪.3216 :‬‬

‫‪ -2‬ﺃﺧﺮﺟﻪ ﺍﻟﺪﺍﺭﻣﻲ ‪ 44/2‬ﻭﻣﺴﻠﻢ ‪ 1218‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ ‪ 1905‬ﻭﺍﺑﻦ ﺣﺒﺎﻥ ‪ 310/4‬ﻭﺍﻟﺒﻴﻬﻘﻲ ‪.7/5‬‬
 ‫‪85‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬
‫ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥ ﺣﻔﻆ ﺍﻟﺪﻣﺎﺀ ﻭﺍﻷﻋﺮﺍﺽ ﻭﺍﻷﻣﻮﺍﻝ ﻻ ﲤﻴﻴﺰ ﻓﻴﻪ ﰲ‬
‫ﺍﻹﺳﻼﻡ ﺑﲔ ﻣﺴﻠﻢ ﻭﻏﲑ ﻣﺴﻠﻢ‪ ،‬ﻷﻥ ﺍﻟﺸﺮﻳﻌﺔ ﻛﻔﻠﺖ ﺫﻟﻚ ﻟﻜﻞ ﺇﻧﺴﺎﻥ‬
‫ﻛﻴﻔﻤﺎ ﻛﺎﻥ ﺩﻳﻨﻪ ﻭﻟﻮﻧﻪ ﻭﺟﻨﺴﻪ‪ ،‬ﻭﺣﺮﻣﺖ ﺍﻻﻋﺘﺪﺍﺀ ﻋﻠﻰ ﻫﺬﻩ ﺍﳊﺮﻣﺎﺕ‪.‬‬
‫• ﺭﻋﺎﻳﺔ ﺣﻘﻮﻕ ﺍﳌﺴﺘﻀﻌﻔﲔ ﰲ ﺍﻷﺭﺽ‬
‫ﻭﻫﺬﺍ ﺍﳊﻖ ﻣﻦ ﺍﻟﻘﺴﻤﺎﺕ ﺍﳊﻀﺎﺭﻳﺔ ﺍﻟﻨﺒﻴﻠﺔ ﻭﺍﳉﻠﻴﻠﺔ ﰲ ﺍﻹﺳﻼﻡ‪ ،‬ﺇﺫﱂ‬
‫ﺗﻘﺘﺼﺮ ﺭﺳﺎﻟﺔ ﺍﻹﺳﻼﻡ ﺑﻌﻨﺎﻳﺘﻬﺎ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﻓﺤﺴﺐ ؛ ﺑﻞ ﴰﻠﺖ‬
‫ﺍﻹﻧﺴﺎﻥ ﻣﺴﻠﻤﺎ ﻛﺎﻥ ﺃﻭ ﻏﲑ ﻣﺴﻠﻢ ؛ ﺣﱴ ﺟﻌﻠﺖ ﺍﻟﺪﻓﺎﻉ ﻋﻦ‬
‫ﺍﳌﺴﺘﻀﻌﻔﲔ ﰲ ﺍﻷﺭﺽ ﻭﺍﺟﺒﺎ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺍﳌﺴﻠﻢ‪.‬‬
‫ﻭﻷﻥ ﺍﳌﺴﺘﻀﻌﻔﲔ ﰲ ﺍﻷﺭﺽ ﻣﻮﺟﻮﺩﻭﻥ ﰲ ﲨﻴﻊ ﺃﳓﺎﺀ ﺍﻷﺭﺽ‪،‬‬
‫ﻭﺍﻹﺳﻼﻡ ﺭﺳﺎﻟﺔ ﻋﺎﳌﻴﺔ ؛ ﻓﻬﻮ ﳍﺬﺍ ﻳﻮﺟﺐ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺍﳌﺴﻠﻢ ﺍﻟﺪﻓﺎﻉ‬
‫ﻋﻦ ﻫﺆﻻﺀ ﺍﳌﺴﺘﻀﻌﻔﲔ ﻭﺍﻻﻧﺘﺼﺎﺭ ﳍﻢ‪ ،‬ﻭﺫﻟﻚ ﰲ ﺩﻋﻮﺗﻪ ﺍﳌﺴﻠﻤﲔ ﻟﻠﻘﻴﺎﻡ‬
‫‪‬ﺬﺍ ﺍﻟﻮﺍﺟﺐ ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪:‬‬
‫‪‬ﻭ‪‬ﻣ‪‬ﺎ ﻟﹶﻜﹸﻢ‪ ‬ﻻﹶ ﺗﹸﻘﹶﺎﺗِﻠﹸﻮﻥ‪ ‬ﻓِﻲ ﺳ‪‬ﺒِﻴﻞِ ﺍﷲ ﻭ‪‬ﺍﻟﻤ‪‬ﺴ‪‬ﺘﹶﻀﹾﻌ‪‬ﻔِﻴﻦ‪ ‬ﻣِﻦ‪‬‬
‫ﺍﻟﺮ‪‬ﺟ‪‬ﺎﻝِ ﻭ‪‬ﺍﻟﻨﱢﺴ‪‬ﺎﺀِ ﻭ‪‬ﺍﻟﹾﻮِﻟﹾﺪ‪‬ﺍﻥِ ﺍﻟﱠﺬِﻳﻦ‪ ‬ﻳ‪‬ﻘﹸﻮﻟﹸﻮﻥ‪ ‬ﺭ‪‬ﺑ‪‬ﻨﹶﺎ ﺃﹶﺧﹾﺮِﺟ‪‬ﻨﹶﺎ ﻣِﻦ‪‬‬
‫ﻫ‪‬ﺬِﻩِ ﺍﻟﹾﻘﹶﺮ‪‬ﻳ‪‬ﺔِ ﺍﻟﻈﱠﺎﻟِﻢِ ﺃﹶﻫ‪‬ﻠﹸﻬ‪‬ﺎ ﻭ‪‬ﺍﺟ‪‬ﻌ‪‬ﻞﹾ ﻟﹶﻨﹶﺎ ﻣِﻦ‪ ‬ﻟﹶﺪ‪‬ﻧﹾﻚ‪ ‬ﻭ‪‬ﻟِﻴ‪‬ﺎ‬
‫ﻭ‪‬ﺍﺟ‪‬ﻌ‪‬ﻞﹾ ﻟﹶﻨﹶﺎ ﻣِﻦ‪ ‬ﻟﹶﺪ‪‬ﻧﹾﻚ‪ ‬ﻧﹶﺼِﻴﺮًﺍ‪) ‬ﺍﻟﻨﺴﺎﺀ‪(75:‬‬
‫ﻭﻣﻨﻬﺎ ﺇﺟﺎﺭﺓ ﻃﺎﻟﺐ ﺍﻷﻣﺎﻥ ﻭﺣﻖ ﺍﻟﻠﺠﻮﺀ ﺍﻟﺴﻴﺎﺳﻲ‪ ،‬ﻭﻫﻮ ﻧﻈﺎﻡ ﺇﻧﺴﺎﱐ‬
‫ﻣﻘﺮﺭ ﰲ ﺍﳌﻮﺍﺛﻴﻖ ﺍﻟﺪﻭﻟﻴﺔ ﻭﻻ ﺗﻌﺎﺭﺽ ﻓﻴﻪ ﻣﻊ ﻣﻮﺍﺛﻴﻖ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‪،‬‬
‫ﺟﺪﻳﺮ ﺑﺎﻻﻋﺘﺒﺎﺭ ﻭﺍﻟﺘﺄﻣﻞ‪ ،‬ﺃﻗﺮﻩ ﺍﻹﺳﻼﻡ ﻭﺳﺒﻖ ﻓﻴﻪ ﻏﲑﻩ ﻣﻦ ﺍﻟﺘﺸﺮﻳﻌﺎﺕ‪،‬‬
‫ﻷﻥ ﻃﺎﻟﺐ ﺍﻷﻣﺎﻥ ﻭﺍﳌﺴﺘﺠﲑ ﻟﻴﺲ ﳎﺮﺩ ﻋﺎﺑﺮ ﺳﺒﻴﻞ ﺑﻞ ﳐﺎﻟﻒ ﻗﺪ ﻳﻜﻮﻥ‬
‫ﰲ ﺻﻔﻮﻑ ﻏﲑ ﺍﳌﺴﻠﻤﲔ ﰒ ﻻﻋﺘﺒﺎﺭﺍﺕ ﺧﺎﺻﺔ ﻳﻄﻠﺐ ﺍﻹﺟﺎﺭﺓ‪ ،‬ﻭﰲ ﺫﻟﻚ‬
‫ﻧﺰﻝ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﺑﺼﺮﻳﺢ ﺍﻟﻌﺒﺎﺭﺓ ﳜﺎﻃﺐ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﺑﻘﻮﻟﻪ‪:‬‬
‫‪‬ﻭ‪ ‬ﺇِﻥ‪ ‬ﺃﹶﺣ‪‬ﺪٌ ﻣِﻦ‪ ‬ﺍﻟﹾﻤ‪‬ﺸﹾﺮِﻛِﻴﻦ‪ ‬ﺍﺳ‪‬ﺘﹶﺠ‪‬ﺎﺭ‪‬ﻙ‪ ‬ﻓﹶﺄﹶﺟِﺮ‪‬ﻩ‪ ‬ﺣ‪‬ﺘﱠﻰ‬
‫ﻳ‪‬ﺴ‪‬ﻤ‪‬ﻊ‪ ‬ﻛﹶﻼﹶﻡ‪ ‬ﺍﷲِ ﺛﹸﻢ‪ ‬ﺃﹶﺑ‪‬ﻠِﻐﹾﻪ‪ ‬ﻣ‪‬ﺄﹾﻣ‪‬ﻨﹶﻪ‪) ‬ﺍﻟﺘﻮﺑﺔ‪(6:‬‬
 ‫‪86‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬
‫ﻭﻳﻌﺮﻑ ﻫﺬﺍ ﺍﳊﻖ ﰲ ﺍﻟﻘﻮﺍﻧﲔ ﺍﳌﻌﺎﺻﺮﺓ ﲝﻖ ﺍﻟﻠﺠﻮﺀ ﺍﻟﺴﻴﺎﺳﻰ‪ ،‬ﻭﻫﻮ ﺣﻖ‬
‫ﻛﻔﻠﻪ ﺍﻹﺳﻼﻡ ﻣﺮﺍﻋﺎﺓ ﻟﻜﺮﺍﻣﺔ ﺍﻹﻧﺴﺎﻥ ﻭﺻﻴﺎﻧﺔ ﳍﺎ‪.‬‬
‫• ﺭﻋﺎﻳﺔ ﺣﻘﻮﻕ ﻏﲑ ﺍﳌﺴﻠﻤﲔ‬
‫ﺇﻥ ﻣﻔﻬﻮﻡ ﺍﻹﻧﺴﺎﻥ ﰲ ﻇﻞ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻳﺸﻤﻞ ﺍﳌﺴﻠﻢ ﻭﻏﲑ‬
‫ﺍﳌﺴﻠﻢ‪ ،‬ﻭﻣﻦ ﰒ ﻓﺈﻥ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻟﱵ ﻫﻲ ﻋﺪﻝ ﻛﻠﻬﺎ ﻭﺭﲪﺔ ﻛﻠﻬﺎ ﻛﻔﻠﺖ‬
‫ﻟﻐﲑ ﺍﳌﺴﻠﻤﲔ ﺣﻖ ﺍﻟﻌﻴﺶ ﺍﻟﻜﺮﱘ ﰲ ﻇﻞ ﺍﻟﺪﻭﻟﺔ ﺍﳌﺴﻠﻤﺔ‪ ،‬ﻭﺣﻔﻈﺖ ﳍﻢ‬
‫ﺣﻖ ﺍﳊﻴﺎﺓ‪ ،‬ﻭﺣﺮﻳﺔ ﺍﻟﺘﺪﻳﻦ‪ ،‬ﻭﺍﳌﺴﺎﳌﺔ ﻣﺎ ﺳﺎﳌﻮﺍ ﺍﳌﺴﻠﻤﲔ ﻓﻠﻬﻢ ﺍﻟﺴﻼﻡ‬
‫ﻭﺍﻷﻣﺎﻥ ﻭﺍﻟﻌﺪﻝ ﰲ ﻣﻌﺎﻣﻠﺘﻬﻢ‪.‬‬
‫ﻓﻐﲑ ﺍﳌﺴﻠﻤﲔ ﰲ ﺩﻭﻟﺔ ﺍﻹﺳﻼﻡ ﳍﻢ ﻛﺎﻓﺔ ﺍﳊﻘﻮﻕ ﺍﳌﺪﻧﻴﺔ ﺍﻟﱵ ﻛﻔﻠﻬﺎ ﳍﻢ‬
‫ﺍﻟﺘﻜﺮﱘ ﺍﻹﳍﻲ ﻟﻺﻧﺴﺎﻥ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪:‬‬
‫‪‬ﻭ‪‬ﻟﹶﻘﹶﺪ‪ ‬ﻛﹶﺮ‪‬ﻣ‪‬ﻨﹶﺎ ﺑ‪‬ﻨِﻰ ﺁﺩ‪‬ﻡ‪ ‬ﻭ‪‬ﺣ‪‬ﻤ‪‬ﻠﹾﻨﹶﺎﻫ‪‬ﻢ‪ ‬ﻓِﻲ ﺍﻟﺒ‪‬ﺮ‪ ‬ﻭ‪‬ﺍﻟﹾﺒ‪‬ﺤ‪‬ﺮِ‬
‫ﻭ‪‬ﺭ‪‬ﺯﹶﻗﹾﻨﹶﺎﻫ‪‬ﻢ‪ ‬ﻣِﻦ‪ ‬ﺍﻟﻄﱠﻴ‪‬ﺒ‪‬ﺎﺕِ ﻭ‪‬ﻓﹶﻀﱠﻠﹾﻨﹶﺎﻫ‪‬ﻢ‪ ‬ﻋ‪‬ﻠﹶﻰ ﻛﹶﺜِﻴﺮٍ ﻣِﻤ‪‬ﻦ‪‬‬
‫ﺧﹶﻠﹶﻘﹾﻨﹶﺎ ﺗﹶﻔﹾﻀِﻴﻼﹰ‪) ‬ﺍﻹﺳﺮﺍﺀ‪(70:‬‬
‫ﻭﻫﺆﻻﺀ ﺃﺻﻨﺎﻑ ﻣﻨﻬﻢ‪:‬‬
‫ﺴ‪‬ﺘ ﹾﺄ ‪‬ﻣُﻨﻮ ﹶﻥ‪ :‬ﻭﻫﻢ ﺍﻟﺬﻳﻦ ﻳﺪﺧﻠﻮﻥ ﺩﻳﺎﺭ ﺍﳌﺴﻠﻤﲔ ﺑﻐﺮﺽ ﺍﻟﺴﻴﺎﺣﺔ ﺃﻭ‬ ‫‪ -‬ﺍ ﹸﳌ ‪‬‬
‫ﺍﻟﺘﺠﺎﺭﺓ ﺃﻭ ﺗﻠﻘﻲ ﺍﻟﻌﻠﻢ ﺃﻭ ﺍﻟﻌﻼﺝ ﺃﻭ ﻏﲑﻫﺎ ﻣﻦ ﺍﳌﺼﺎﱀ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﻭﳍﺆﻻﺀ‬
‫‪ -‬ﰲ ﺍﻹﺳﻼﻡ ‪ -‬ﺍﻷﻣﺎﻥ ﺍﻟﻜﺎﻣﻞ ﻭﺍﻟﺮﻋﺎﻳﺔ ﺍﻟﺘﺎﻣﺔ ﳊﻘﻮﻗﻬﻢ ﻣﺎ ﱂ ﳜﻠﹼﻮﺍ ﺑﺄﻣﻦ‬
‫ﺍﻟﺪﻭﻟﺔ ﺃﻭ ﻳﻌﺘﺪﻭﺍ ﻋﻠﻰ ﺃﺑﻨﺎﺋﻬﺎ ﺃﻭ ﻳﺮﺗﻜﺒﻮﺍ ﻣﻦ ﺍﻷﻓﻌﺎﻝ ﻣﺎ ﻳﻌﺮﺿﻬﻢ‬
‫ﻟﻠﻤﺴﺎﺀﻟﺔ ﻭﺍﻟﻌﻘﻮﺑﺔ‪.‬‬
‫ﻭﻫﻨﺎ ﲡﺪﺭ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﺃﻧﻪ ﺑﺴﺒﺐ ﺣﺮﺹ ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﺍﳌﺴﺎﳌﺔ ﻭﻓﺘﺢ‬
‫ﺍﻟﺒﺎﺏ ﻟﻠﺘﻌﺎﻭﻥ ﺍﻵﻣﻦ ﻣﻊ ﺍﻵﺧﺮ‪ ،‬ﱂ ﳚﻌﻞ ﺣﻖ ﺇﻋﻄﺎﺀ ﺍﻷﻣـﺎﻥ ﻟﻠﻤﺴﺘﺄ ‪‬ﻣﻦ‬
‫‪-‬ﻃﺎﻟﺐ ﺍﻷﻣﺎﻥ‪ -‬ﻭﻗﻔﹰﺎ ﻋﻠﻰ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻭﺇﳕﺎ ﻭﺳ‪‬ﻌﻪ ﻓﺄﺑﺎﺡ ﻷﻓﺮﺍﺩ ﺍﻷﻣﺔ‬
‫ﺍﳌﺴﻠﻤﺔ ﺃﻥ ﻳﻌﻄﻮﺍ ﺍﻷﻣﺎﻥ ﳌﻦ ﻳﻄﻤﺌﻨﻮﻥ ﺇﱃ ﺣﺴﻦ ﻧﻴﺘﻪ‪ ،‬ﻭﺳﻼﻣﺔ ﻣﻘﺼﺪﻩ‬
‫ﰲ ﻃﻠﺐ ﺩﺧﻮﻝ ﺃﺭﺽ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﺑﺸﺮﻭﻁ ﺣﺪﺩﻫﺎ ﺍﻟﻔﻘﻬﺎﺀ ﳌﻦ ﳚﻮﺯ ﻟﻪ‬
 ‫‪87‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬
‫ﻼ ﻋﺎﳌﺎ ﲟﻌﲎ "ﻋﻘﺪ‬ ‫ﺇﻋﻄﺎﺀ ﺍﻷﻣﺎﻥ‪ ،‬ﻣﻨﻬﺎ ﺃﻥ ﻳﻜﻮﻥ ﻣﺴﻠﻤ‪‬ﺎ ﺑﺎﻟﻐ‪‬ﺎ ﻋﺎﻗـ ﹰ‬
‫ﺍﻷﻣﺎﻥ" ﻭﻣﺎ ﻳﺘﺮﺗﺐ ﻋﻠﻴﻪ ﻣﻦ ﺣﻘﻮﻕ ﻭﻭﺍﺟﺒﺎﺕ‪.‬‬
‫ﻛﻤﺎ ﲡﺪﺭ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﺃﻥ "ﺍﳌﺴﺘﺄﻣﻦ" ﺗﻄﺒﻖ ﻋﻠﻴﻪ ﺃﺛﻨﺎﺀ ﺇﻗﺎﻣﺘﻪ ﰲ ﺩﻳﺎﺭ‬
‫ﺍﻹﺳﻼﻡ ﺃﺣﻜﺎﻡ ﺷﺮﻳﻌﺘﻪ ﻫﻮ‪ ،‬ﻓﻴﻤﺎ ﻳﺘﺼﻞ ﺑﺄﻣﻮﺭﻩ ﺍﻟﺪﻳﻨﻴﺔ‪.‬‬
‫‪ -‬ﺍﻟﺬﻣّﻴﻮﻥ‪ :‬ﻭﻫﻢ ﻏﲑ ﺍﳌﺴﻠﻤﲔ ﳑﻦ ﻳﻌﻴﺸﻮﻥ ﰲ ﻇﻞ ﺣﻜﻢ ﺍﻹﺳﻼﻡ‪،‬‬
‫ﺗﻜﻮﻥ ﳍﻢ ﺫﻣﺔ ﺍﻹﺳﻼﻡ‪ ،‬ﳍﻢ ﻣﺎ ﻟﻠﻤﺴﻠﻤﲔ ﻭﻋﻠﻴﻬﻢ ﻣﺎ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻓﻼ‬
‫ﳚﻮﺯ ﺃﻥ ﳝﺎﺭﺱ ﺃﻱ ﻋﺪﻭﺍﻥ ﻋﻠﻴﻬﻢ‪ ،‬ﺑﻞ ﻳﻜﻮﻥ ﺃﺳﺎﺱ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻌﻬﻢ ﻫﻮ‬
‫ﺍﻟﱪ ﻭﺍﻟﻌﺪﻝ‪ ،‬ﻭﻣﻦ ﺣﻘﻮﻕ ﻫﺆﻻﺀ‪:‬‬

‫‪ -‬ﺃﻭﻻ‪ :‬ﺣﻖ ﺃﻫﻞ ﺍﻟﺬﻣﺔ ﰲ ﺍﻻﺣﺘﻔﺎﻅ ﺑﻌﻘﻴﺪﻬﺗﻢ ﺍﻟﺪﻳﻨﻴﺔ‬

‫ﻭﺫﻟﻚ ﻣﻦ ﻏﲑ ﺇﻛﺮﺍﻩ ﳍﻢ ﻋﻠﻰ ﺗﻐﻴﲑﻫﺎ ‪ -‬ﻷﻥ ﺍﻹﻛﺮﺍﻩ ﰲ ﺍﻟﺪﻳﻦ ﻻ ﻳﺼﻨﻊ‬
‫ﻣﺆﻣﻨﲔ‪ ،‬ﻛﻤﺎ ﰲ ﺻﺮﻳﺢ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪:‬‬
‫‪‬ﻻﹶ ﺇِﻛﹾﺮ‪‬ﺍﻩ‪ ‬ﻓِﻲ ﺍﻟﺪ‪‬ﻳﻦِ‪) ‬ﺍﻟﺒﻘﺮﺓ‪(256:‬‬
‫ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻹﻛﺮﺍﻩ ﰲ ﺍﻟﺪﻳﻦ ﻋﺎﻡ ﳚﺮﻱ ﰲ ﺣﻖ ﻛﻞ ﺇﻧﺴﺎﻥ‪ ،‬ﻓﻼ ﻳﻜﺮﻩ‬
‫ﻋﻠﻰ ﺗﻐﻴﲑ ﻣﻌﺘﻘﺪﻩ ﺳﻮﺍﺀ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺃﻡ ﻣﻦ ﻏﲑﻫــﻢ‪ ،‬ﺃﻭ ﺣﱴ‬
‫ﳑﻦ ﻻ ﺩﻳﻦ ﳍﻢ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﻛﺜﲑ ﰲ ﺗﻔﺴﲑ ﻫﺬﻩ ﺍﻵﻳﺔ‪» :‬ﻻ ﺗﻜﺮﻫﻮﺍ ﺃﺣﺪ‪‬ﺍ‬
‫ﻋﻠﻰ ﺃﻥ ﻳﺪﺧﻞ ﰲ ﺍﻹﺳﻼﻡ ﻷﻧﻪ ﺩﻳﻦ ﻭﺍﺿﺢ ﻣﻨﺎﺳﺐ ﻟﻠﻔﻄﺮﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ‪،‬‬
‫ﻓﻤﻦ ﺷﺮﺡ ﺍﷲ ﺻﺪﺭﻩ ﻭﺃﻧﺎﺭ ﺑﺼﲑﺗﻪ ﺩﺧﻞ ﻓﻴﻪ ﺑﺎﺧﺘﻴﺎﺭﻩ«)‪.(1‬‬
‫‪ -‬ﺛﺎﻧﻴﺎ‪ :‬ﺣﺮﻣﺔ ﺍﻻﻋﺘﺪﺍﺀ ﻋﻠﻰ ﺃﻧﻔﺲ ﺍﻟﺬﻣﻴﲔ ﻭﺃﻋﺮﺍﺿﻬﻢ ﻭﺃﻣﻮﺍﳍﻢ‬
‫ﻭﰲ ﻫﺬﺍ ﻳﻘﻮﻝ ﺍﻟﺮﺳﻮﻝ ‪» :‬ﻣﻦ ﻗﺘﻞ ﻧﻔﺴ‪‬ﺎ ﻣﻌﺎﻫﺪ‪‬ﺍ ﱂ ‪‬ﻳﺮُﺡ ﺭﺍﺋﺤﺔ ﺍﳉﻨﺔ‪،‬‬
‫ﻭﺇﻥ ﺭﳛﻬﺎ ﺗﻮﺟﺪ ﻣﻦ ﻣﺴﲑﺓ ﺃﺭﺑﻌﲔ ﻋﺎﻣﺎ«)‪.(2‬‬

‫‪ -1‬ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ﻻﺑﻦ ﻛﺜﲑ ‪.311/1‬‬

‫‪ -2‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ ‪ 38/5‬ﻭﺍﻟﺒﺨﺎﺭﻱ ‪ 2995‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ ‪ 2760‬ﻭﺍﺑﻦ ﺣﺒﺎﻥ ‪.332/16‬‬
 ‫‪88‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬
‫ﻭﻛﺬﻟﻚ ﻻ ﳚﻮﺯ ﺍﻻﻋﺘﺪﺍﺀ ﻋﻠﻰ ﺃﻋﺮﺍﺿﻬﻢ ﻭﺃﻣﻮﺍﳍﻢ ﻭﻟﻮ ﻛﺎﻧﺖ ﻫﻲ‬
‫ﺍﳋﻤﺮ ﻭﺍﳋﻨـﺰﻳﺮ‪ ،‬ﻣﻊ ﺃﻥ ﺍﳋﻤﺮ ﺃﻭ ﺍﳋﻨـﺰﻳﺮ ﺇﺫﺍ ﻛﺎﻥ ﳑﻠﻮﻛﺎ ﳌﺴﻠﻢ‬
‫ﺽ ﺍﳌﺴﻠﻢ ﻋﻨﻪ ؛ ﻷﻧﻪ ﻟﻴﺲ ﲟﺎﻝ ﰲ ﺍﻹﺳﻼﻡ‪.‬‬ ‫ﻭﺗﻌﺪﻯ ﻋﻠﻴﻪ ﺃﺣﺪ ﻻ ﻳ‪‬ﻌ ‪‬ﻮ ‪‬‬
‫ﻟﻜﻨﻪ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﺬﻣﺔ ﻣﺎﻝ‪ ،‬ﻭﻟﺬﺍ ﻻ ﳚﻮﺯ ﻟﻠﻤﺴﻠﻢ ﺃﻥ ﻳﻌﺘﺪﻱ ﻋﻠﻴﻪ‪ .‬ﻭﺇﻥ‬
‫ﺍﻋﺘﺪﻯ ﻋﻠﻴﻪ ﻣﺴﻠﻢ ﺍﻋﺘﱪ ﺳﺎﺭﻗﺎ ﻟﻪ‪ ،‬ﻭﻭﺟﺒﺖ ﻋﻠﻴﻪ ﻋﻘﻮﺑﺔ ﺍﻟﺴﺮﻗﺔ‪ ،‬ﻭﺇﺫﺍ‬
‫ﻱ ﻋﻠﻰ ﺍﻟﺬﻣﻲ ﺑﺸﻲﺀ ﻋﻮﻗﺐ ﲟﻘﺘﻀﻰ ﺍﻟﺸﺮﻳﻌﺔ‪.‬‬ ‫ﺍ ‪‬ﻋ‪‬ﺘ ِﺪ ‪‬‬
‫‪ -‬ﺛﺎﻟﺜﺎ‪ :‬ﻭﺟﻮﺏ ﺍﻟﺪﻓﺎﻉ ﻋﻦ ﺍﻟﺬﻣﻴﲔ ﺿﺪ ﺃﻱ ﺍﻋﺘﺪﺍﺀ‬
‫ﺇﺫﺍ ﺃﹸﺳﺮ ﺍﻟﺬﻣﻴﻮﻥ ﰲ ﺍﳊﺮﺏ ﳚﺐ ﺇﻧﻘﺎﺫﻫﻢ‪ ،‬ﻷﻬﻧﻢ ﺑﺪﻓﻌﻬﻢ ﺍﳉﺰﻳﺔ ﻟﺪﻭﻟﺔ‬
‫ﺍﻹﺳﻼﻡ ﺃﺻﺒﺢ ﻣﻦ ﺍﻟﻮﺍﺟﺐ ﻋﻠﻰ ﺍﻟﺪﻭﻟﺔ ﺍﻹﺳﻼﻣﻴﺔ ﲪﺎﻳﺘﻬﻢ‪ ،‬ﻭﺍﳉﺰﻳﺔ‬
‫ﻣﻘﺪﺍﺭ ﻣﺎﱄ ﻳﺪﻓﻌﻪ ﺍﻟﺬﻣﻲ ﻣﻘﺎﺑﻞ ﲪﺎﻳﺘﻪ ﻭﺇﻋﻔﺎﺋﻪ ﻣﻦ ﺍﳋﺪﻣﺔ ﺍﻟﻌﺴﻜﺮﻳﺔ‪.‬‬
‫ﻭﲦﺔ ﻣﻮﻗﻒ ﻣﺸﻬﻮﺭ ﻟﺒﻌﺾ ﺍﻷﺋﻤﺔ ﻛﺎﻥ ﻳﻔﺎﻭﺽ ﺍﻟﺘﺘﺎﺭ ﻋﻠﻰ ﺇﻃﻼﻕ‬
‫ﺳﺮﺍﺡ ﺍﻷﺳﺮﻯ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﺘﺘﺎﺭ ﺳﻨﻄﻠﻖ ﺳﺮﺍﺡ ﺍﻷﺳﺮﻯ ﺍﳌﺴﻠﻤﲔ ﻓﻘﻂ‪،‬‬
‫ﻓﺮﻓﺾ ﺍﻟﺮﺟﻞ ﺑﻘﻮﺓ ﻭﺃﺻﺮ ﻋﻠﻰ ﺇﻃﻼﻕ ﺳﺮﺍﺡ ﺍﻷﺳﺮﻯ ﻣﻦ ﺍﻟﻨﺼﺎﺭﻯ ﻭ ﹼﰎ‬
‫ﻟﻪ ﺫﻟﻚ‪.‬‬
‫‪ -‬ﺭﺍﺑﻌﺎ‪ :‬ﻣﺸﺮﻭﻋﻴﺔ ﺯﻳﺎﺭﺓ ﺃﻫﻞ ﺍﻷﺩﻳﺎﻥ ﺍﻷﺧﺮﻯ ﻭﻋﻴﺎﺩﺓ ﺍﳌﺮﺿﻰ ﻣﻨﻬﻢ‬
‫ﻭﺍﳌﻌﺘﻤﺪ ﰲ ﺗﻘﺮﻳﺮ ﻫﺬﺍ ﺍﳊﻖ ﻫﻮ ﺃﻧﻪ ﻣﻦ ﻭﺟﻮﻩ "ﺍﻟ ‪‬ﱪ" ﺍﻟﺬﻱ ﺟﺎﺀ ﺍﻷﻣﺮ‬
‫ﺑﻪ ﰲ ﺁﻳﺔ ﺳﻮﺭﺓ " ﺍﳌﻤﺘﺤﻨﺔ " ﺍﻟﺴﺎﺑﻖ ﺫﻛﺮﻫﺎ‪ ،‬ﰒ ﰲ ﻓﻌﻞ ﺍﻟﺮﺳﻮﻝ ﻓﻴﻤﺎ‬
‫ﺟﺎﺀ ﻣﻦ ﺣﺪﻳﺚ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ -‬ﻗﺎﻝ‪ » :‬ﻛﺎﻥ ﻟﺮﺳﻮﻝ‬
‫ﺍﷲ ﻏﻼﻡ ﻳﻬﻮﺩﻱ ﳜﺪﻣﻪ‪ ،‬ﻓﻤﺮﺽ ﻓﺄﺗﺎﻩ ﺍﻟﻨﱯ ﻳﻌﻮﺩﻩ‪ ،‬ﻓﻘﻌﺪ ﻋﻨﺪ ﺭﺃﺳﻪ‬
‫ﻭﻗﺎﻝ ﻟﻪ‪ :‬ﺃﺳﻠﻢ‪ .‬ﻓﻨﻈﺮ ﺍﻟﻐﻼﻡ ﺇﱃ ﺃﺑﻴﻪ ﻭﻛﺎﻥ ﺣﺎﺿﺮﹰﺍ ‪ -‬ﻛﺄﻧﻪ ﻳﺴﺄﻟﻪ ﻣﺎﺫﺍ‬
‫ﻳﻘﻮﻝ ‪ -‬ﻓﻘﺎﻝ ﻟﻪ ﺃﺑﻮﻩ‪ :‬ﺃﻃﻊ ﺃﺑﺎ ﺍﻟﻘﺎﺳﻢ‪ ..‬ﻓﺄﺳﻠﻢ ﺍﻟﻐﻼﻡ‪ .‬ﻓﻘﺎﻝ ‪ :‬ﺍﳊﻤﺪ‬
‫ﷲ ﺍﻟﺬﻯ ﺃﻧﻘﺬﻩ ﻣﻦ ﺍﻟﻨﺎﺭ«)‪ .(1‬ﻭﻛﻤﺎ ﲡﻮﺯ ﻋﻴﺎﺩﺓ ﻣﺮﻳﻀﻬﻢ ﲡﻮﺯ ﻛﺬﻟﻚ‬
‫‪‬ﻨﺌﺘﻬﻢ ﺑﺎﳌﻨﺎﺳﺒﺎﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻛﺎﻟﺰﻭﺍﺝ ﺃﻭ ﻗﺪﻭﻡ ﻏﺎﺋﺐ ﺃﻭ ﳓﻮﻫﺎ‪.‬‬
‫‪ -1‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ ‪ 175/3‬ﻭﺍﻟﺒﺨﺎﺭﻱ ‪ 1290‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ ‪ 3095‬ﻭﺍﻟﺒﻴﻬﻘﻲ ‪.206/6‬‬
 ‫‪89‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬
‫ﻭﺧﻼﺻﺔ ﺍﻟﻘﻮﻝ ﰲ ﻣﻌﺎﻣﻠﺔ ﻏﲑ ﺍﳌﺴﻠﻤﲔ‪ :‬ﻓﺄﻳﺎ ﻛﺎﻥ ﻧﻮﻉ ﻏﲑ ﺍﳌﺴﻠﻢ‪،‬‬
‫ﻣﻮﺍﻃﻨﺎ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺃﻭ ﻣﺴﺘﺄﻣﻨﺎ ﻗﺎﺩﻣﺎ ﺇﱃ ﺑﻼﺩ ﺍﻹﺳﻼﻡ ﻟﻠﺴﻴﺎﺣﺔ‪ ،‬ﺃﻭ‬
‫ﺍﻟﻌﻼﺝ‪ ،‬ﺃﻭ ﺍﻟﺴﻔﺎﺭﺓ ﺃﻭ ﻏﲑﻫﺎ‪ ،‬ﻭﺃﻳ‪‬ﺎ ﻛﺎﻧﺖ ﻣﻮﺍﻗﻒ ﻏﲑ ﺍﳌﺴﻠﻤﲔ ﻣﻦ‬
‫ﺍﻹﺳﻼﻡ ﻓﺈﻥ ﺍﻷﺻﻞ ﰲ ﻋﻼﻗﺔ ﺍﻹﺳﻼﻡ ﺑﻐﲑ ﺍﳌﺴﻠﻤﲔ ﻫﻮ ﺍﻟﺴﻼﻡ ﳌﺎ ﻳﻠﻲ‪:‬‬
‫‪ -1‬ﻷﻥ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﻳﺮﻓﺾ ﺍﻟﻌﻨﻒ ﰲ ﺃﻱ ﺗﻌﺎﻣﻞ ﻣﻊ ﺍﻟﻨﺎﺱ‪ ،‬ﺑﻞ ﻳﻘﺪﻡ‬
‫ﻼ ﻋﻨﻪ ﻫﻮ ﺍﻟﺮﻓﻖ‪ ،‬ﻭﺍﻟﻜﻠﻤﺔ ﺍﻟﻄﻴﺒﺔ‪ ،‬ﻭﺍﻟﺪﻋﻮﺓ ﺑﺎﳊﻜﻤﺔ‪ ،‬ﻭﺍ‪‬ﺎﺩﻟﺔ ﺑﺎﻟﱵ‬ ‫ﺑﺪﻳ ﹰ‬
‫ﻫﻲ ﺃﺣﺴﻦ‪ ،‬ﻛﻤﺎ ﻫﻮ ﺛﺎﺑﺖ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻭﺳﻨﻦ ﺍﻟﻨﱯ ‪ ،‬ﻭﺳﻠﻮﻙ‬
‫ﺻﺤﺎﺑﺘﻪ ﻭﺧﻠﻔﺎﺋﻪ ﺍﻟﺮﺍﺷﺪﻳﻦ‪ .‬ﳑﺎ ﻛﺎﻥ ﻟﻪ ﺃﺛﺮﻩ ﰲ ﺍﻧﺘﺸﺎﺭ ﺍﻹﺳﻼﻡ‪.‬‬
‫‪ -2‬ﺣﲔ ‪‬ﻳﻀﻄﺮ ﺍﳌﺴﻠﻤﻮﻥ ﻟﻠﺪﻓﺎﻉ ﻋﻦ ﺃﻧﻔﺴﻬﻢ ﻭﺃﻋﺮﺍﺿﻬﻢ ﻭﺃﻣﻮﺍﳍﻢ‬
‫ﻭﻋﻘﻴﺪ‪‬ﻢ ﻳﻠﺘﺰﻣﻮﻥ ﺑﻮﺻﺎﻳﺎ ﺍﻟﺮﺳﻮﻝ ﻭﺧﻠﻔﺎﺋﻪ‪ ،‬ﻓﻼ ﻳﺘﻌﺮﺿﻮﻥ ﳌﻦ ﻻ‬
‫ﻳﺴﺘﻄﻴﻊ ﲪﻞ ﺍﻟﺴﻼﺡ ﻣﻦ ﺍﻟﺼﺒﻴﺎﻥ ﻭﺍﻟﻨﺴﺎﺀ ﻭﺍﻟﺸﻴﻮﺥ ﻭﺍﻟﺮﻫﺒﺎﻥ‪.‬‬
‫‪ -3‬ﺍﻟﺮﻓﻖ ﻭﺍﻟﺮﲪﺔ ﺑﻮﺟﻪ ﻋﺎﻡ ﳘﺎ ﺍﻟﺘﻮﺟﻴﻪ ﻭﺍﻷﻣﺮ ﺍﻟﺬﻱ ﺃﻣﺮ ﺑﻪ ﺍﳌﺴﻠﻤﻮﻥ‬
‫ﰲ ﺗﻌﺎﻣﻠﻬﻢ ﻣﻊ ﺍﻟﻨﺎﺱ‪ ،‬ﺑﻞ ﺣﱴ ﻣﻊ ﺍﳊﻴﻮﺍﻥ ﺍﻷﻋﺠﻢ‪ ،‬ﻭﺍﻟﻄﲑ‪ ،‬ﻭﺍﳊﺸﺮﺍﺕ‪،‬‬
‫‪ -‬ﺣﻴﺚ ﻳﻌﺘﱪ ﺍﻹﺳﻼﻡ ﺍﻟﺮﻓﻖ ﰲ ﻛﻞ ﺍﻷﻣﻮﺭ ﻫﻮ ﻃﺮﻳﻖ ﺍﳋﲑ‪ ،‬ﺑﻞ ﻫﻮ ﺍﳋﲑ‬
‫ﺤ ‪‬ﺮ ِﻡ‬
‫ﺨ ‪‬ﻴ ‪‬ﺮ ﹶﺃ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ﻳُ ‪‬‬
‫ﻛﻠﻪ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺮﺳﻮﻝ ‪ » :‬ﻣ ‪‬ﻦ ﺣُ ِﺮ ‪‬ﻡ ﺍﻟ ‪‬ﺮ ﹾﻓ ‪‬ﻖ ﺣُ ِﺮ ‪‬ﻡ ﺍﹾﻟ ‪‬‬
‫ﺨ ‪‬ﻴ ‪‬ﺮ «)‪.(1‬‬
‫ﺤ ‪‬ﺮ ِﻡ ﺍﹾﻟ ‪‬‬
‫ﺍﻟ ‪‬ﺮ ﹾﻓ ‪‬ﻖ ﻳُ ‪‬‬
‫‪ -4‬ﺇﻥ ﺍﻟﺴﻼﻡ ﺑﺎﻟﻨﺴﺒﺔ ﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻡ ﻫﻮ ﺍﳌﻨﺎﺥ ﺍﻷﻣﺜﻞ ﻭﺍﻷﻧﺴﺐ‬
‫ﻟﺘﺤﻘﻴﻖ ﺍﻧﺘﺸﺎﺭ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻗﺒﻮﻝ ﺍﻟﻨﺎﺱ ﻟﻪ ﲟﺠﺮﺩ ﺃﻥ ﺗﺘﺎﺡ ﳍﻢ ﻓﺮﺻﺔ‬
‫ﺍﻟﺘﻌﺮﻑ ﻋﻠﻴﻪ ﻭﺗﺄﻣﻞ ﺗﻌﺎﻟﻴﻤﻪ‪ ،‬ﲝﻴﺚ ﻟﻮ ﺧﻠﻲ ﺑﲔ ﺍﻟﻨﺎﺱ ﻭﺑﲔ ﻣﺎ ﻳﺪﺭﺳﻮﻥ‬
‫ﻣﻦ ﲰﻮ ﺗﻌﺎﻟﻴﻤﻪ ﳌﺎ ﺍﺧﺘﺎﺭﻭﺍ ﻏﲑ ﺫﻟﻚ‪ ،‬ﻷﻥ ﺷﺮﻳﻌﺔ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﻭﺍﳌﺜﻞ ﺍﻟﻌﻠﻴﺎ‬
‫ﺍﻟﱵ ﺟﺎﺀ ‪‬ﺎ ﻣﻨﺴﺠﻤﺔ ﻣﻊ ﺍﻟﻔﻄﺮﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﻛﺎﻓﻴﺔ ﳉﺬﺏ ﺍﻟﻨﺎﺱ ﺇﻟﻴﻪ‬
‫ﻭﺩﺧﻮﳍﻢ ﻓﻴﻪ‪..‬‬
‫ﻭﻗﺪ ﻛﺎﻥ ﺍﻧﺘﺸﺎﺭ ﺍﻹﺳﻼﻡ ﻭﺩﺧﻮﻝ ﺩﻭﻝ ﺷﺮﻕ ﻭﺟﻨﻮﺏ ﺷﺮﻕ ﺁﺳﻴﺎ ﻓﻴﻪ‬
‫ﺧﲑ ﺷﺎﻫﺪ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﺣﻴﺚ ﱂ ﺗﻮﺟﻪ ﺍﻷﻣﺔ ﺇﻟﻴﻬﻢ ﺟﻴﻮﺷﺎ‪ ،‬ﻭﻻ ﺩﺧﻞ‬
‫ﺍﳌﺴﻠﻤﻮﻥ ﻣﻌﻬﻢ ﰲ ﻗﺘﺎﻝ‪ ،‬ﻭﺇﳕﺎ ﺩﺧﻠﻮﺍ ﻓﻴﻪ ﺑﺎﻟﻘﺪﻭﺓ ﺍﳊﺴﻨﺔ ﻟﺒﺴﻄﺎﺀ ﲡﺎﺭ‬
‫‪ -1‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺍﻟﱪ ﻭﺍﻟﺼﻠﺔ ﻭﺍﻵﺩﺍﺏ‪.4696 :‬‬
 ‫‪90‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬
‫ﺍﳌﺴﻠﻤﲔ ﺍﻟﺬﻱ ﺫﻫﺒﻮﺍ ﺇﱃ ﺗﻠﻚ ﺍﻟﺒﻼﺩ‪ ،‬ﻭﺭﺃﻯ ﺍﻟﻨﺎﺱ ﻓﻴﻬﻢ ﳕﻮﺫﺟﺎ ﻳ‪‬ﺤﺘﺬﻯ‬
‫ﻟﻠﺘﺎﺟﺮ ﺍﻷﻣﲔ‪ ،‬ﻭﺍﻷﺟﲑ ﺍﻟﺼﺪﻭﻕ‪ :‬ﻻ ﳜﺪﻉ‪ ،‬ﻭﻻ ﻳﻐﺶ‪ ،‬ﻭﻻ ﻳﻌﺘﺪﻱ ﻋﻠﻰ‬
‫ﺣﺮﻣﺎﺕ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﺪﺧﻠﻮﺍ ﰲ ﺍﻹﺳﻼﻡ ﺑﻼ ﺳﻴﻮﻑ‪ ،‬ﻭﻻ ﺭﻣﺎﺡ‪ ،‬ﻭﺑﻼ ﺇﻛﺮﺍﻩ‪،‬‬
‫ﻭﻻ ﺿﻐﻂ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﻣﻦ ﺃﺗﺒﺎﻋﻪ ﺇﱃ ﺍﻟﻴﻮﻡ‪.‬‬
‫ﻭﺍﳌﺄﺳﺎﺓ ﺃﻥ ﺑﻘﻲ ﺍﳌﺴﻠﻤﻮﻥ ﻋﻠﻰ ﲣﻠﻔﻬﻢ ﺍﻟﻌﻠﻤﻲ‪ ،‬ﻓﻠﻢ ﻳﻨﻬﻀﻮﺍ ﻛﻤﺎ‬
‫ﻬﻧﺾ ﺍﻟﻐﺮﺏ‪ ..‬ﻭﻓﻘﺪﻭﺍ ﰲ ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ ﺍﻟﺘﻤﻴﺰ ﺍﻟﺮﻭﺣﻲ ﻭﺍﻹﳝﺎﱐ ﺍﻟﺬﻱ‬
‫ﻛﺎﻥ ﻳﻘﻮﺩ ﺣﻴﺎ‪‬ﻢ ﻭﻳﻐﺮﻱ ﺍﻵﺧﺮﻳﻦ ﻋﻠﻰ ﺍﺗﺒﺎﻉ ﺧﻄﺎﻫﻢ‪ ،‬ﻓﻜﺎﻥ ﺍﻻﳓﻄﺎﻁ‪،‬‬
‫ﻭﺗﻮﺍﺭﻯ ﺍﻟﻌﻄﺎﺀ ﺍﳊﻀﺎﺭﻱ ﻭﺍﻹﳚﺎﰊ ﻟﻺﺳﻼﻡ‪ ،‬ﻓﺨﺴﺮ ﺍﳌﺴﻠﻤﻮﻥ ﻭﺧﺴﺮ‬
‫ﻣﻌﻬﻢ ﺍﻟﻌﺎﱂ ﻛﻠﻪ‪.‬‬
‫ﻓﺒﺪﻝ ﺃﻥ ﺗﻜﻮﻥ ﻋﻼﻗﺔ ﺍﻟﻌﺎﱂ ﺩﻭﻟﻪ ﻭﺷﻌﻮﺑﻪ ﺑﻌﻀﻬﺎ ﺑﺒﻌﺾ‪ ،‬ﻗﺎﺋﻤﺔ ﻋﻠﻰ‬
‫ﺍﻟﺴﻼﻡ ﻭﺍﻟﺘﻌﺎﻭﻥ ﻭﺍﻟﺘﻜﺎﻓﻞ ﺍﻻﺟﺘﻤﺎﻋﻲ‪ ،‬ﺗﻘﻮﻯ ﺗﻴﺎﺭ ﺍﻟﺼﺮﺍﻉ‪ ،‬ﻭﺧﻠﻖ ﺃﻋﺪﺍﺀ‬
‫ﻣﺘﻮﳘﲔ‪ ،‬ﻭﳏﺎﻭﻟﺔ ﻗﻬﺮﻫﻢ ﻭﺍﻟﺴﻴﻄﺮﺓ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﺃﺩﻯ ﺫﻟﻚ ﺇﱃ ﺍﺳﺘﻬﻼﻙ‬
‫ﻃﺎﻗﺎﺕ ﻭﺛﺮﻭﺍﺕ ﺍﻟﻌﺎﱂ ﰲ ﺍﻟﺘﻨﺎﻓﺲ ﰲ ﺇﻧﺘﺎﺝ ﻣﺎ ﺃﺻﺒﺢ ﻳﻬﺪﺩ ﺍﳊﻴﺎﺓ‬
‫ﻭﺍﳊﻀﺎﺭﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﳊﺎﺿﺮﺓ ﺑﻞ ﺍﳉﻨﺲ ﺍﻟﺒﺸﺮﻱ ﻛﻠﻪ ﺑﺎﻟﺪﻣﺎﺭ ﻭﺍﻟﻔﻨﺎﺀ‪.‬‬
‫ﻭﻟﻮ ﻃﺒﻖ ﻣﺎ ﺟﺎﺀ ﺑﻪ ﺍﻹﺳﻼﻡ ﰲ ﺃﺻﻮﻝ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻨﺎﺱ‪ ،‬ﻟﻜﺎﻥ ﳌﺴﺎﺭ‬
‫ﺍﳊﻴﺎﺓ ﻣﻨﻬﺞ ﺃﻗﻮﻡ ﻭﺃﺳﻠﻢ‪ ،‬ﺗﻮﺟﻪ ﻓﻴﻪ ﻛﻞ ﺍﻟﻄﺎﻗﺎﺕ ﻭﺍﻟﺜﺮﻭﺍﺕ ﺇﱃ ﻋﻼﺝ‬
‫ﺁﻻﻡ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﺇﺗﺎﺣﺔ ﺍﻟﻔﺮﺻﺔ ﻟﻪ ﻟﻌﻴﺶ ﻫﺎﺩﺉ ﻣﻄﻤﺌﻦ‪ ،‬ﺑﺪﻝ ﺃﻥ ﺗﺘﺒﺪﺩ‬
‫ﺍﻟﻄﺎﻗﺎﺕ ﻭﺍﻟﺜﺮﻭﺍﺕ ﰲ ﺇﻧﺘﺎﺝ ﻭﺳﺎﺋﻞ ﺍﻟﺪﻣﺎﺭ ﻭﺍﳋﺮﺍﺏ‪ ،‬ﻭﻭﺿﻊ ﺍﳊﻴﺎﺓ ﻛﻠﻬﺎ‬
‫ﻋﻠﻰ ﺣﺎﻓﺔ ﺍﳍﺎﻭﻳﺔ‪.‬‬
 ‫‪91‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬

‫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.‬‬

‫ﺍﺧﺘﻴﺎﺭ ﺍﳌﺬﻫﺐ ﺍﳌﺎﻟﻜﻲ ﰲ ﺍﻟﻐﺮﺏ ﺍﻹﺳﻼﻣﻲ ﻭﺍﺳﺘﻘﺮﺍﺭﻩ‬

‫ﻋﺮﻑ ﺍﻟﻐﺮﺏ ﺍﻹﺳﻼﻣﻲ ﻗﺒﻞ ﺍﺳﺘﻘﺮﺍﺭ ﻣﺬﻫﺐ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﺭﲪﻪ ﺍﷲ‬
‫ﻣﺬﺍﻫﺐ ﺑﻌﺾ ﺍﻟﻔﻘﻬﺎﺀ ﺍﻵﺧﺮﻳﻦ ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‪ ،‬ﻣﺬﻫﺐ ﺍﻷﻭﺯﺍﻋﻲ‬
‫ﻭﻣﺬﻫﺐ ﺃﰊ ﺣﻨﻴﻔﺔ)‪.(1‬‬
‫ﻭﺃﻣﺎ ﺍﻗﺘﺼﺎﺭ ﺃﻫﻞ ﺍﻟﻐﺮﺏ ﺍﻹﺳﻼﻣﻲ ﻋﻠﻰ ﻣﺬﻫﺐ ﻣﺎﻟﻚ ﻓﺈﻥ ﺍﺑﻦ‬
‫ﺧﻠﺪﻭﻥ ﻳﺬﻛﺮ ﺳﺒﺐ ﺫﻟﻚ ﺣﻴﺚ ﻳﻘﻮﻝ‪» :‬ﻭﺃﻣﺎ ﻣﺎﻟﻚ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﻓﺎﺧﺘﺺ ﲟﺬﻫﺒﻪ ﺃﻫﻞ ﺍﳌﻐﺮﺏ ﻭ ﺍﻷﻧﺪﻟﺲ‪ ،‬ﻭ ﺇﻥ ﻛﺎﻥ ﻳﻮﺟﺪ ﰲ ﻏﲑﻫﻢ ﺇﻻ‬
‫ﺃﻬﻧﻢ ﱂ ﻳﻘﻠﺪﻭﺍ ﻏﲑﻩ ﺇﻻ ﰲ ﺍﻟﻘﻠﻴﻞ‪ ،‬ﳌﺎ ﺃﻥ ﺭﺣﻠﺘﻬﻢ ﻛﺎﻧﺖ ﻏﺎﻟﺒﺎ ﺇﱃ ﺍﳊﺠﺎﺯ‬
‫ﻭ ﻫﻮ ﻣﻨﺘﻬﻰ ﺳﻔﺮﻫﻢ ﻭ ﺍﳌﺪﻳﻨﺔ ﻳﻮﻣﺌﺬ ﺩﺍﺭ ﺍﻟﻌﻠﻢ‪.‬‬
‫ﻭ ﺃﻳﻀﺎ ﻓﺎﻟﺒﺪﺍﻭﺓ ﻛﺎﻧﺖ ﻏﺎﻟﺒﺔ ﻋﻠﻰ ﺃﻫﻞ ﺍﳌﻐﺮﺏ ﻭ ﺍﻷﻧﺪﻟﺲ ﻓﻜﺎﻧﻮﺍ ﺇﱃ‬
‫ﺃﻫﻞ ﺍﳊﺠﺎﺯ ﺃﻣﻴﻞ ﳌﻨﺎﺳﺒﺔ ﺍﻟﺒﺪﺍﻭﺓ‪ ،‬ﻭ ﳍﺬﺍ ﱂ ﻳﺰﻝ ﺍﳌﺬﻫﺐ ﺍﳌﺎﻟﻜﻲ ﻏﻀﺎ‬
‫ﻋﻨﺪﻫﻢ ﻭ ﱂ ﻳﺄﺧﺬﻩ ﺗﻨﻘﻴﺢ ﺍﳊﻀﺎﺭﺓ ﻭ ‪‬ﺬﻳﺒﻬﺎ ﻛﻤﺎ ﻭﻗﻊ ﰲ ﻏﲑﻩ ﻣﻦ‬
‫)‪(2‬‬
‫ﺍﳌﺬﺍﻫﺐ"‬
‫ﻭﻗﺎﻝ ﺍﳌﻘﺮﻱ ﰲ ﻧﻔﺤﻪ‪:‬‬
‫‪» -‬ﻭﺍﻋﻠﻢ ﺃﻥ ﺃﻫﻞ ﺍﻷﻧﺪﻟﺲ ﻛﺎﻧﻮﺍ ﰲ ﺍﻟﻘﺪﱘ ﻋﻠﻰ ﻣﺬﻫﺐ ﺍﻷﻭﺯﺍﻋـﻲ‬
‫ﻭﺃﻫﻞ ﺍﻟﺸﺎﻡ ﻣﻨﺬ ﺃﻭﻝ ﺍﻟﻔﺘﺢ‪ ،‬ﻓﻔﻲ ﺩﻭﻟﺔ ﺍﳊﻜﻢ ﺑﻦ ﻫﺸﺎﻡ ﺑﻦ ﻋﺒـﺪ‬
‫ﺍﻟﺮﲪﻦ ﺍﻟﺪﺍﺧﻞ ‪ -‬ﻭﻫﻮ ﺛﺎﻟﺚ ﺍﻟﻮﻻﺓ ﺑﺎﻷﻧﺪﻟﺲ ﻣـﻦ ﺍﻷﻣـﻮﻳﲔ ‪-‬‬
‫ﺍﻧﺘﻘﻠﺖ ﺍﻟﻔﺘﻮﻯ ﺇﱃ ﺭﺃﻱ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ﻭﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ‪ ،‬ﻓﺎﻧﺘﺸﺮ ﻋﻠـﻢ‬
‫ﻣﺎﻟﻚ ﻭﺭﺃﻳﻪ ﺑﻘﺮﻃﺒﺔ ﻭﺍﻷﻧﺪﻟﺲ ﲨﻴﻌﺎ‪ ،‬ﺑﻞ ﻭﺍﳌﻐﺮﺏ؛ ﻭﺫﻟﻚ ﺑـﺮﺃﻱ‬

‫‪ -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 ﻭﻣﻐﺎﺭ‪‬ﺎ 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 ﺍ‪‬ﺘﻤﻊ‪ ،‬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 ﺑﺪﺭﺟﺎ‪‬ﺎ ﻭﻣﻨﻬﺠﻴﺎ‪‬ﺎ‪.‬‬
 ‫‪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 ﺍ‪‬ﺘﻤﻊ 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 ﺍ‪‬ﺘﻤﻌﺎﺕ ﲢﺖ ﺗﻮﺟﻴﻪ ﻭﻗﻴﺎﺩﺓ ﻋﺎﻣﺔ ﺗﺴﻮﺱ‬
‫ﺃﻣﻮﺭ ﺍﻟﻨﺎﺱ ﻭﺃﻣﻮﺭ ﺫﻟﻚ ﺍ‪‬ﺘﻤﻊ ﻭﻓﻖ ﻧﺴﻖ ﻭﺭﺅﻳﺔ ﺗﺮﺍﻋﻲ ﺍﳌﺼﻠﺤﺔ ﺍﻟﻌﺎﻣﺔ‬
‫ﻭﺩﺭﺀ ﺍﳌﻔﺎﺳﺪ ﺍﻟﻌﺎﻣﺔ ﻭﺍﻟﻜﱪﻯ‪ .‬ﻭﳑﺎ ﻳﺴﺎﻋﺪ ﻋﻠﻰ ﺫﻟﻚ ﻭﻻﺷﻚ ﺗﻮﺣﺪ‬
‫ﺃﻓﺮﺍﺩ ﺍ‪‬ﺘﻤﻊ 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 ﺍ‪‬ﺘﻤﻊ‪ ،‬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 ﻭﺳﲑﻭﺭ‪‬ﺎ 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 ،‬ﻭﺍ‪‬ﺎﻡ‬
‫ﺍﻵﺧﺮﻳﻦ ﺃﻭ ﻣﻌﺎﺩﺍ‪‬ﻢ‪ ،‬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.-‬‬

‫ﺍﻟﺘﻘﻴﺪ ﺑﺎﳌﺬﻫﺐ ﺍﻟﻮﺍﺣﺪ ﺃﺩﺍﺓ ﻟﺼﻴﺎﻧﺔ ﺍﻹﺭﺙ ﺍﻟﺜﻘﺎﰲ ﺍﻟﻮﻃﲏ‬

‫ﺇﻥ ﺍﳌﻌﻄﻴﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ ﰲ ﺍﻟﻮﺣﺪﺓ ﺍﳌﺬﻫﺒﻴﺔ ﺗﺼﺐ ﲨﻴﻌﺎ ﰲ ﻫﺬﻩ ﺍﻟﻐﺎﻳﺔ‬
‫ﻭﺍﳌﻘﺼﺪ‪ ،‬ﻓﻬﺬﻩ ﺍﻟﺜﻘﺎﻓﺔ ﻭﻫﺬﺍ ﺍﻹﺭﺙ ﻻ ﻳﻨﻜﺮ ﺃﺣﺪ ﻋﺎﻣﻞ ﺍﻟﺪﻳﻦ ﻓﻴﻬﻤﺎ‬
‫ﲟﺬﻫﺐ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﺭﲪﻪ ﺍﷲ ﰲ ﻛﻞ ﻣﻈﺎﻫﺮﻫﺎ ﻭﲡﻠﻴﺎ‪‬ﺎ‪ ،‬ﺑﺪﺀًﺍ ﻣﻦ ﺍﻟﺜﻘﺎﻓﺔ‬
‫ﺍﻟﺸﻌﺒﻴﺔ ﺍﻟﻌﺎﻣﻴﺔ ﺇﱃ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﺴﻴﺎﺳﻴﺔ ﻭﺍﻟﺘﺎﺭﳜﻴﺔ ‪ -‬ﻛﻤﺎ‬
‫ﺗﻘﺪﻡ ‪ -‬ﲟﺎ ﰲ ﺫﻟﻚ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻔﻘﻬﻲ ﺍﳌﺎﻟﻜﻲ ﺑﻜﻞ ﻓﺮﻭﻋﻪ ﻭﻋﻠﻮﻣﻪ‬
‫‪ -1‬ﺍﻟﺘﻤﻬﻴﺪ ﻻﺑﻦ ﻋﺒﺪ ﺍﻟﱪ‪.10/1:‬‬
‫‪ -2‬ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ‪ ،‬ﺹ ‪ ،381‬ﻁ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﻮﻛﻴﻞ‪.‬‬
 ‫‪99‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬
‫ﻭﺗﻄﺒﻴﻘﺎﺗﻪ ﻭﺑﺘﻐﻠﻐﻠﻪ ﰲ ﺍﻟﻠﻐﺎﺕ ﺍﶈﻠﻴﺔ‪ ،‬ﲟﺎ ﻓﻴﻬﺎ ﺍﻟﻠﻐﺎﺕ ﺍﻟﺸﻠﺤﻴﺔ ‪-‬‬
‫ﺍﻷﻣﺎﺯﻳﻐﻴﺔ‪ ،‬ﺣﻴﺚ ﺣﻮﻝ ﺟﺎﻧﺐ ﻣﻦ ﻫﺬﺍ ﺍﻟﺘﺮﺍﺙ ﺇﱃ ﻫﺬﻩ ﺍﻟﻠﻐﺎﺕ‪ ،‬ﺷﻔﺎﻫﻴﺎ‬
‫ﻭﺗﺪﻭﻳﻨﺎ ﻭﺗﺼﻨﻴﻔﺎ‪ ،‬ﳑﺎ ﺃﻟﻘﻰ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺒﻠﺪ ﻭﺍﺟﺒﺎ ﺣﻀﺎﺭﻳﺎ ﻭﺛﻘﺎﻓﻴﺎ ﻭﻫﻮ‬
‫ﺻﻴﺎﻧﺔ ﺍﻹﺭﺙ ﺍﳌﺎﻟﻜﻲ‪ .‬ﻓﻤﻦ ﻳﻘﻮﻡ ‪‬ﺬﺍ ﺍﻹﺭﺙ ﻭﺍﻟﺘﺮﺍﺙ ﺇﺫﺍ ﱂ ﻳﻘﻢ ﺑﻪ ﺃﻫﻞ‬
‫ﻫﺬﺍ ﺍﻟﺒﻠﺪ‪ ،‬ﳏﺎﻓﻈﺔ ﻭﺻﻴﺎﻧﺔ ﻭﺗﺪﺭﻳﺴﺎ ﻭﲢﻘﻴﻘﺎ ﻭﻧﺸﺮﺍ ؟‬
‫ﺍﻟﺘﻘﻴﺪ ﺑﺎﳌﺬﻫﺐ ﺍﻟﻮﺍﺣﺪ ﺃﺩﺍﺓ ﻟﺘﺤﻘﻴﻖ ﺍﻷﻣﻦ ﺍﻟﺮﻭﺣﻲ‬
‫ﻳﻌﺘﱪ ﻣﺼﻄﻠﺢ "ﺍﻷﻣﻦ ﺍﻟﺮﻭﺣﻲ" ﻣﻦ ﺍﳌﺼﻄﻠﺤﺎﺕ ﺍﻟﱵ ﺗﻮﻟﺪﺕ ﰲ‬
‫ﺧﻀﻢ ﺍﻟﺘﻔﺎﻋﻼﺕ ﺍﻟﱵ ﻋﺮﻓﺘﻬﺎ ﺍﻟﺴﺎﺣﺔ ﺍﻟﺪﻳﻨﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺧﻼﻝ ﺍﻟﻌﻘﺪﻳﻦ‬
‫ﺍﻷﺧﲑﻳﻦ‪ ،‬ﻭﺫﻟﻚ ﺇﺛﺮ ﻇﻬﻮﺭ ﺣﺮﻛﺎﺕ ﻭﺗﻮﺟﻬﺎﺕ ﻭﺃﻋﻤﺎﻝ ﺑﺎﺳﻢ ﺍﻹﺳﻼﻡ‬
‫‪ -‬ﺑﻐﺾ ﺍﻟﻨﻈﺮ ﻋﻦ ﺻﺤﻴﺤﻬﺎ ﻭﺳﻘﻴﻤﻬﺎ ﻭﺃﺻﻴﻠﻬﺎ ﻭﻣﺰﻳﻔﻬﺎ ‪ -‬ﳑﺎ ﺃﻋﻄﻰ ﰲ‬
‫ﺍﻟﻨﻬﺎﻳﺔ ﺭﺟﺔ ﻭﺧﻠﺨﻠﺔ ﺃﺻﺎﺑﺖ ﺍﻟﻨﺎﺱ ﻓﻴﻤﺎ ﻫﻢ ﻋﻠﻴﻪ ﻣﻦ ﺃﻣﻮﺭ ﺩﻳﻨﻬﻢ‬
‫ﻭﺗﺪﻳﻨﻬﻢ‪ ،‬ﻭﺫﻟﻚ ﺣﲔ ﻇﻬﺮﺕ ﺩﻋﺎﻭﻯ ﺍﳋﺮﻭﺝ ﻋﻦ ﺍﳌﺬﺍﻫﺐ ﺍﳌﺘﺒﻌﺔ‬
‫)ﺍﻟﻼﻣﺬﻫﺒﻴﺔ(‪ ،‬ﻭﺩﻋﺎﻭﻯ ﺍﻟﺘﺒﺪﻳﻊ ﻭﺍﻟﺘﻀﻠﻴﻞ ﻭﺍﻟﺘﻜﻔﲑ ﻭﺍﻟﺘﺸﺮﻳﻚ‪ ،..‬ﻭﺣﻴﻨﻤﺎ‬
‫ﺍﻃﻠﻊ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺍﻷﻗﻮﺍﻝ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﱵ ﱂ ﺗﻜﻦ ﻣﺘﺪﺍﻭﻟﺔ ﻟﺪﻯ ﻋﺎﻣﺔ ﺍﻟﻨﺎﺱ‬
‫ﻭﻏﲑ ﻣﺘﺨﺼﺼﻴﻬﻢ‪ ،‬ﻭﺑﺴﺒﺐ ﻗﻮﺓ ﻫﺬﻩ ﺍﻟﺪﻋﺎﻭﻯ ‪-‬ﺍﻟﱵ ﺍﺳﺘﻤﺪ‪‬ﺎ ﻣﻦ‬
‫ﻋﻮﺍﻣﻞ ﻋﺪﺓ‪ ،-‬ﻓﺄﺻﺒﺢ ﺍﻟﻨﺎﺱ ﻣﺎﺑﲔ ﺣﺎﺋﺮ ﻭﺷﺎﻙ ﻣﺴﺘﺮﻳﺐ‪ ،‬ﻭﻣﺘﻤﺴﻚ ﲟﺎ‬
‫ﺃﻟﻒ ﻭﺳﻠﻒ‪،‬ﻭﺗﺎﺭﻙ ﻟﻪ ﻭﻧﺎﺑﺬ‪ ..‬ﳑﺎ ﺍﺳﺘﺪﻋﻰ ﺍﻟﻌﻤﻞ ﻋﻠﻰ ﲪﺎﻳﺔ ﻫﺆﻻﺀ‬
‫ﺍﻟﻌﺎﻣﺔ ﰲ ﺩﻳﻨﻬﻢ ﻭﺗﺪﻳﻨﻬﻢ ﻭﻣﻌﺘﻘﺪﺍ‪‬ﻢ ﻋﻠﻰ ﺍﳌﺴﺘﻮﻯ ﺍﻟﻌﻠﻤﻲ ﺍﻟﻨﻈﺮﻱ‪،‬‬
‫ﻭﺃﻳﻀﺎ ﻋﻠﻰ ﺍﳌﺴﺘﻮﻯ ﺍﳌﻴﺪﺍﱐ ﻭﺍﳌﻤﺎﺭﺳﺔ ﰲ ﺍﳌﺴﺎﺟﺪ ﺧﺎﺻﺔ‪ ،‬ﲢﻘﻴﻘﺎ‬
‫ﻟﻄﻤﺄﻧﻴﻨﺔ ﻫﺆﻻﺀ ﺍﻟﻌﺎﻣﺔ ﰲ ﺃﻣﻮﺭ ﺩﻳﻨﻬﻢ‪ ،‬ﻭﻫﺬﺍ ﺍﳌﻄﻠﺐ ﻫﻮ ﺍﳌﺮﺍﺩ ﻭﺍﳌﻘﺼﻮﺩ‬
‫ﺑﺎﻷﻣﻦ ﺍﻟﺮﻭﺣﻲ‪.‬‬
‫ﻓﺎﳌﺼﻄﻠﺢ ﻳﻌﲏ‪ :‬ﺍﻟﻌﻤﻞ ﻋﻠﻰ ﺃﻥ ﻳﻌﻴﺶ ﺍﻟﻨﺎﺱ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺄﻣﻮﺭ ﺩﻳﻨﻬﻢ‬
‫ﺍﻋﺘﻘﺎﺩﺍ ﻭﳑﺎﺭﺳﺔ ﰲ ﺭﺍﺣﺔ ﻭﺍﻃﻤﺌﻨﺎﻥ ﳌﺎ ﻫﻢ ﻋﻠﻴﻪ‪ ،‬ﺑﺎﳊﻴﻠﻮﻟﺔ ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﻛﻞ‬
‫ﻣﺎ ﻳﺴﺘﻬﺪﻓﻬﻢ ﻟﻠﺘﺸﻮﻳﺶ ﻋﻠﻴﻬﻢ‪.‬‬
‫ﻭﺇﻥ ﻣﺴﺆﻭﻟﻴﺔ ﲢﻘﻴﻖ ﻫﺬﺍ ﺍﻷﻣﻦ ﻟﺘﻘﻊ ﻋﻠﻰ ﺍﻷﺋﻤﺔ ﻭﺍﳋﻄﺒﺎﺀ ﻭﺍﳌﺮﺷﺪﻳﻦ‬
‫ﻭﻛﻞ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻭﺫﻟﻚ ﺑـ‪:‬‬
 ‫‪100‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬
‫‪ -‬ﺑﻴﺎﻥ ﺃﺻﺎﻟﺔ ﺍﳌﺬﻫﺐ ﺍﳌﺎﻟﻜﻲ ﰲ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﻭﺍﺭﺗﻜﺎﺯﻩ ﻋﻠﻴﻬﺎ ﰲ‬
‫ﻛﻞ ﻣﺴﺎﺋﻠﻪ ﻭﻓﻖ ﺍﳌﻨﻬﺞ )ﺍﻟﺬ‪(1‬ﻱ ﺳﺎﺭ ﻋﻠﻴﻪ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﺭﲪﻪ ﺍﷲ ﻭﺗﻼﻣﻴﺬﻩ‪،‬‬
‫ﰲ ﻓﻬﻢ ﺍﻟﺴﻨﺔ ﻭﺍﻟﻌﻤﻞ ‪‬ﺎ‬
‫‪ -‬ﺍﻻﺳﺘﺪﻻﻝ ﺍﳉﺰﺋﻲ ﻟﻠﻤﺴﺎﺋﻞ ﺍﻟﻔﻘﻬﻴﺔ ﺍﳉﺎﺭﻱ ‪‬ﺎ ﺍﻟﻌﻤﻞ ﻋﻨﺪ‬
‫ﺍﻻﻗﺘﻀﺎﺀ ﺣﱴ ﺗﻄﻤﺌﻦ ﻋﻘﻮﻝ ﺍﻟﻨﺎﺱ ﳌﺎ ﻫﻢ ﻋﻠﻴﻪ‪ ،‬ﻭﺣﱴ ﻻ ﻳﺘﺴﺮﺏ ﺇﻟﻴﻬﻢ‬
‫ﻫﺬﺍ ﺃﻭ ﺫﺍﻙ ﻭ ﺃﻥ ﻣﺎ ﻫﻢ ﻋﻠﻴﻪ ﻻ ﺩﻟﻴﻞ ﻟﻪ ﺃﻭ ﺃﻧﻪ ﺑﺪﻋﺔ‪.‬‬
‫ﺇﻥ ﻫﺬﺍ ﺍﻟﺒﻴﺎﻥ ﻫﻮ ﺍﻟﺴﺒﻴﻞ ﺍﻷﺳﺎﺱ ﻟﺘﺤﻘﻴﻖ ﺍﻷﻣﻦ ﺍﻟﺮﻭﺣﻲ‪ ،‬ﻗﺒﻞ ﺍﻟﻠﺠﻮﺀ‬
‫ﺇﱃ ﺍﻟﻮﺳﺎﺋﻞ ﺍﻷﺧﺮﻯ‪.‬‬

‫‪ -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
‫ﻭﺃﺳﺒﺎ‪‬ﺎ‪.‬‬
‫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 ﻣﻈﺎ‪‬ﺎ‪.‬‬
‫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
‫ﻭﺍﺟﺘﻬﺎﺩﺍ‪‬ﻢ‪.‬‬
‫‪ (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 ،‬ﻣﻤ‪‬ﺎ ﻻ ﻳﺘﺼﻮﺭ ﺣﺪﻭﺛﻪ ﰲ‬
‫)‪(3‬‬
‫ﺍﻟﺘﻼﻭﺓ ﺍﻟﻔﺮﺩﻳﺔ‪ ،‬ﻭﲨﻬﻮﺭ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﺟﻮﺍﺯﻫﺎ ﻭﺍﺳﺘﺤﺒﺎ‪‬ﺎ‪.‬‬

‫‪ -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 ﺍﺳﺘﺤﺒﺎ‪‬ﺎ‪ :‬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 ﺍﺳﺘﺤﺒﺎ‪‬ﺎ ﻛﺜﲑﻭﻥ ﻭ ﳍﻢ ﺃﺩﻟﺔ‬
‫ﻗﻮﻳﺔ‪ ،‬ﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ ﰲ ﺍ‪‬ﻤﻮﻉ‪" :‬ﻓﺮﻉ ﻻ ﻛﺮﺍﻫﺔ ﰲ ﻗﺮﺍﺀﺓ ﺍﳉﻤﺎﻋﺔ‬
‫ﳎﺘﻤﻌﲔ‪ ،‬ﺑﻞ ﻫﻲ ﻣﺴﺘﺤﺒﺔ‪ ،‬ﻭﻛﺬﺍ ﺍﻹﺩﺍﺭﺓ‪.(2) "....‬‬

‫‪ -1‬ﺍﻧﻈﺮ ﺍﳌﻌﻴﺎﺭ ﺍﳌﻌﺮﺏ ﻟﻠﻮﻧﺸﺮﻳﺴﻲ ‪.155/1‬‬

‫‪ -2‬ﺍ‪‬ﻤﻮﻉ ﻟﻠﻨﻮﻭﻱ‪.189/2 :‬‬
 ‫‪105‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬
‫ﻭﺃﻣﺎ ﺗﺮﺗﻴﺐ ﺍﳊﺰﺏ ﻓﻤﺒﲏ ﻋﻠﻰ ﺍﳉﻮﺍﺯ ﺍﻷﺻﻠﻲ‪ ،‬ﺇﺫ ﻟﻴﺲ ﰲ ﺍﻟﺸﺮﻉ‬
‫ﺩﻟﻴﻞ ﻋﻠﻰ ﻣﻨﻌﻪ ﰲ ﻫﺬﻳﻦ ﺍﻟﻮﻗﺘﲔ‪ ،‬ﻭ ﺗﺮﺗﻴﺒﻪ ﻓﻴﻬﻤﺎ ﻻ ﻳﻌﺘﻘﺪ ﺃﺣﺪ ﺃﻧﻪ ﻓﺮﺽ‬
‫ﺃﻭ ﺳﻨﺔ‪ ،‬ﻻ ﻣﻦ ﺍﻟﻌﺎﻣﺔ ﺃﻭ ﻏﲑﻫﻢ‪.‬‬
‫ﻭ ﻣﺎ ﻳﻘﺎﻝ ﻣﻦ ﺃﻥ ﰲ ﻗﺮﺍﺀﺓ ﺍﳊﺰﺏ ﺗﺸﻮﻳﺸﺎ ﻋﻠﻰ ﺍﳌﺼﻠﲔ ﺍﳌـﺴﺒﻮﻗﲔ‬
‫ﳚﺎﺏ ﻋﻨﻪ ﺑﺄﻥ ﻏﺎﻳﺔ ﺍﻷﻣﺮ ﺃﻧﻪ ﺗﻌﺎﺭﺿﺖ ﻣﺼﻠﺤﺘﺎﻥ‪ ،‬ﻓﻘﺪﻡ ﺍﻟﻨﺎﺱ ﻣﺼﻠﺤﺔ‬
‫ﻗﺮﺍﺀﺓ ﺍﳊﺰﺏ ﻷﻬﻧﺎ ﺃﻋﻈﻢ ﰲ ﺍﻋﺘﻘﺎﺩﻫﻢ‪ ،‬ﻭ ﺃﻱ ﻣﺼﻠﺤﺔ ﺃﻋﻈﻢ ﻣﻦ ﺍﳊﻔﺎﻅ‬
‫)‪(1‬‬
‫ﻋﻠﻰ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﻟـﻰ ﻭ ﲰﺎﻋﻪ ﻭ ﺇﲰﺎﻋﻪ‪".‬‬
‫‪ (2‬ﺍﻷﺫﺍﻥ ﺍﳌﺘﺮﺳﻞ ﺍﻟﺴﻤﺢ‬
‫ﺍﻷﺫﺍﻥ ﺷﻌﺎﺭ ﳑﻴﺰ ﻟﺪﺍﺭ ﺍﻹﺳﻼﻡ‪ ،‬ﳚﺐ ﺇﻇﻬﺎﺭﻩ ﻭﺇﻋﻼﻧﻪ ﰲ ﺍﻷﻣـﺼﺎﺭ‬
‫ﻭﻣﺴﺎﺟﺪ ﺍﳉﻤﺎﻋﺎﺕ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ ﰲ ﺍﻻﺳﺘﺬﻛﺎﺭ‪" :‬ﻓﺄﻣـﺎ ﻣﺎﻟـﻚ‬
‫ﻭﺃﺻﺤﺎﺑﻪ ﻓﺈﻥ ﺍﻷﺫﺍﻥ ﻋﻨﺪﻫﻢ ﺇﳕﺎ ﳚﺐ ﰲ ﻣﺴﺎﺟﺪ ﺍﳉﻤﺎﻋﺎﺕ ﺣﻴﺚ ﳚﺘﻤﻊ‬
‫ﺍﻟﻨﺎﺱ ﻭﻗﺪ ﻧﺺ ﻋﻠﻰ ﺫﻟﻚ ﰲ ﻣﻮﻃﺌﻪ‪ .‬ﻭﺍﺧﺘﻠﻒ ﺍﳌﺘﺄﺧﺮﻭﻥ ﻣﻦ ﺃﺻـﺤﺎﺑﻪ‬
‫ﻋﻠﻰ ﻗﻮﻟﲔ‪:‬‬
‫ﺃﺣﺪﳘﺎ ﺃﻧﻪ ﺳﻨﺔ ﻣﺆﻛﺪﺓ ﻭﺍﺟﺒﺔ ﻋﻠﻰ ﺍﻟﻜﻔﺎﻳﺔ ﰲ ﺍﳌﺼﺮ ﻭﻣﺎ ﺟﺮﻯ ﳎﺮﻯ‬
‫)‪(2‬‬
‫ﺍﳌﺼﺮ ﻣﻦ ﺍﻟﻘﺮﻯ‪ .‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ ﻫﻮ ﻓﺮﺽ ﻋﻠﻰ ﺍﻟﻜﻔﺎﻳﺔ"‬
‫ﻭﻟﻪ ﺃﺣﻜﺎﻡ ﻭﺁﺩﺍﺏ ﲣﺘﻠﻒ ﻓﻴﻬﺎ ﺃﻗﻮﺍﻝ ﺍﻟﻔﻘﻬﺎﺀ ﺍﺗﺒﺎﻋﺎ ﻟﺴﻨﺔ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﻭﻓﻬﻤﻬﻢ ﳍﺎ‪ ،‬ﻭﳑﺎ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻪ ﻣﺴﺄﻟﺘﺎﻥ‪ :‬ﺻﻔﺘﻪ‪ ،‬ﻭﺻﻴﻐﺘﻪ‪.‬‬
‫ﺃﻣﺎ ﺍﻟﺼﻔﺔ ﻓﺎﳌﻘﺼﻮﺩ ‪‬ﺎ ﺃﻟﻔﺎﻇﻪ ﻭﻛﻴﻔﻴﺘﻪ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ ﺭﲪﻪ ﺍﷲ‪:‬‬
‫"ﻭﺫﻫﺐ ﻣﺎﻟﻚ ﻭﺃﺻﺤﺎﺑﻪ ﺇﱃ ﺃﻥ ﺍﻟﺘﻜﺒﲑ ﰲ ﺃﻭﻝ ﺍﻷﺫﺍﻥ ﻣﺮﺗﲔ‪ ،‬ﻭﻗﺪ ﺭﻭﻱ‬
‫ﺫﻟﻚ ﻣﻦ ﻭﺟﻮﻩ ﺻﺤﺎﺡ ﰲ ﺃﺫﺍﻥ ﺃﰊ ﳏﺬﻭﺭﺓ‪ ،‬ﻭﰲ ﺃﺫﺍﻥ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺯﻳﺪ‪،‬‬
‫ﻭﺍﻟﻌﻤﻞ ﻋﻨﺪﻫﻢ ﺑﺎﳌﺪﻳﻨﺔ ﻋﻠﻰ ﺫﻟﻚ ﰲ ﺁﻝ ﺳﻌﺪ ﺍﻟﻘﺮﻅ ﺇﱃ ﺯﻣﺎﻬﻧﻢ‪.‬‬

‫‪ -1‬ﻣﻘﺪﻣﺔ ﰲ ﺗﺄﺻﻴﻞ ﻭﲣﺮﻳﺞ ﺍﻟﻔﺮﻭﻉ ﺍﳌﺎﻟﻜﻴﺔ ﻭﻣﺎ ﺟﺮﻯ ﺑﻪ ﺍﻟﻌﻤﻞ‪.‬‬

‫‪ -2‬ﺍﻻﺳﺘﺬﻛﺎﺭ ﻻﺑﻦ ﻋﺒﺪ ﺍﻟﱪ‪ 17/4) :‬ﻁ‪ .‬ﻗﻠﻌﺠﻲ(‪.‬‬
 ‫‪106‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬
‫ﻭﺍﺗﻔﻖ ﻣﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻋﻠﻰ ﺍﻟﺘﺮﺟﻴﻊ ﰲ ﺍﻷﺫﺍﻥ‪ ،‬ﻭﺫﻟﻚ ﺭﺟﻮﻉ ﺍﳌﺆﺫﻥ‬
‫ﺇﺫﺍ ﻗﺎﻝ ﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻣﺮﺗﲔ ﺃﺷﻬﺪ ﺃﻥ ﳏﻤﺪﺍ ﺭﺳﻮﻝ ﺍﷲ ﻣﺮﺗﲔ ؛‬
‫ﺭﺟﻊ ﻓﻤﺪ ﺻﻮﺗﻪ ﺟﻬﺮﺓ ﺑﺎﻟﺸﻬﺎﺩﺗﲔ ﻣﺮﺗﲔ‪.‬‬
‫ﻭﻻ ﺧﻼﻑ ﺑﲔ ﻣﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌﻲ ﰲ ﺍﻷﺫﺍﻥ ﺇﻻ ﰲ ﺍﻟﺘﻜﺒﲑ ﰲ ﺃﻭﻟﻪ ﻓﺈﻥ‬
‫ﻣﺎﻟﻜﺎ ﻳﻘﻮﻟﻪ ﻣﺮﺗﲔ‪ :‬ﺍﷲ ﺃﻛﱪ ﺍﷲ ﺃﻛﱪ‪ .‬ﻭﺍﻟﺸﺎﻓﻌﻲ ﻳﻘﻮﻟﻪ ﺃﺭﺑﻊ ﻣﺮﺍﺕ‪ .‬ﻭﻻ‬
‫ﺧﻼﻑ ﺑﻴﻨﻬﻤﺎ ﰲ ﺍﻹﻗﺎﻣﺔ ﺇﻻ ﰲ ﻗﻮﻟﻪ ﻗﺪ ﻗﺎﻣﺖ ﺍﻟﺼﻼﺓ ﻓﺈﻥ ﻣﺎﻟﻜﺎ ﻳﻘﻮﳍﺎ‬
‫ﻣﺮﺓ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻳﻘﻮﳍﺎ ﻣﺮﺗﲔ«)‪.(1‬‬
‫ﻭﻋﻠﻰ ﻫﺬﺍ ﺟﺮﻯ ﺍﻟﻌﻤﻞ ﻫﻨﺎ ﺑﺎﳌﻐﺮﺏ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺧﻠﻴﻞ ﺭﲪﻪ ﺍﷲ‪» :‬ﻭﻫﻮ ‪-‬ﺃﻱ ﺍﻷﺫﺍﻥ‪ -‬ﻣﺜﲎ ﻭﻟﻮ ﺍﻟـﺼﻼﺓ‬
‫ﺧﲑ ﻣﻦ ﺍﻟﻨﻮﻡ ﻣﺮﺟﻊ ﺍﻟﺸﻬﺎﺩﺗﲔ ﺑﺄﺭﻓﻊ ﻣﻦ ﺻﻮﺗﻪ ﺃﻭﻻ ﳎﺰﻭﻡ ﺑﻼ ﻓﺼﻞ«‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﺼﻴﻐﺔ ﻓﺎﳌﻘﺼﻮﺩ ‪‬ﺎ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺼﻮﺗﻴﺔ ﺍﻷﺩﺍﺋﻴﺔ‪ :‬ﻭﻫﻰ ﺇﻣﺎ ﺻـﻴﻐﺔ‬
‫"ﻣﺘﺮﺳﻠﺔ ﲰﺤﺔ" ﺃﻭ "ﻣﻠﺤﻨﺔ ﻣﻄﺮﺑﺔ"‪ ،‬ﻓﺎﻟﺼﻴﻐﺔ ﺍﻷﻭﱃ ﺗﻌﲏ ﺃﺫﺍﻧﺎ ﺻﻴﺘﺎ ﺃﻱ‬
‫ﻭﺍﺿﺢ ﺍﳊﺮﻭﻑ ﻗﻮﻳﻬﺎ‪ ،‬ﻣﺘﺮﺳﻼ ﺃﻱ ﻣﺘﺄﻧﻴﺎ ﻏﲑ ﺳﺮﻳﻊ ﰲ ﺃﺩﺍﺋﻪ‪ ،‬ﻟﻜﻦ ﻣـﻦ‬
‫ﺩﻭﻥ ﺗﻄﺮﻳﺐ ﻭﻻ ﺗﻠﺤﲔ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﺼﻴﻐﺔ ﻫﻲ ﺍﳌﻌﺮﻭﻓﺔ ﻭﺍﳌﻌﻤﻮﻝ ‪‬ﺎ ﻫﻨﺎ ﰲ‬
‫ﺍﳌﻐﺮﺏ‪ ،‬ﻭﻫﻲ ﺍﻟﱵ ﺍﺳﺘﺤﺒﻬﺎ ﲨﻬﻮﺭ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻗﺎﻝ ﺍﻟﺸﲑﺍﺯﻯ ﰲ ﻣﻬﺬﺑﻪ‪:‬‬
‫ﻱ ‪‬ﻋ ‪‬ﻦ ﺍ‪‬ﺑ ِﻦ‬ ‫ﺐ ﹶﺃ ﹾﻥ ‪‬ﻳ‪‬ﺘ ‪‬ﺮ ‪‬ﺳ ﹶﻞ ﻓِﻲ ﺍﹾﻟﹶﺄﺫﹶﺍ ِﻥ‪ ،‬ﻭﻳ‪ ‬ﺪ ِﺭ ‪‬‬
‫ﺝ ﺍﹾﻟِﺈﻗﹶﺎ ‪‬ﻣ ﹶﺔ ِﻟﻤ‪‬ﺎ ﺭ‪ِ ‬ﻭ ‪‬‬ ‫ﺤ ‪‬‬ ‫ﺴ‪‬ﺘ ‪‬‬
‫"ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺖ ﹶﻓ‪‬ﺘ ‪‬ﺮ ‪‬ﺳ ﹾﻞ‬‫ﺱ ﹶﺃﻥﱠ ﻋ‪ ‬ﻤ ‪‬ﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﹶﺎ ﹶﻝ‪" :‬ﺇﺫﹶﺍ ﹶﺃﺫﱠ‪‬ﻧ ‪‬‬ ‫ﺖ ﺍﹾﻟ ‪‬ﻤ ﹾﻘ ِﺪ ِ‬
‫ﺍﻟ ‪‬ﺰ‪‬ﺑ‪‬ﻴ ِﺮ ﻣ‪ ‬ﺆ ﱢﺫ ِﻥ ‪‬ﺑ‪‬ﻴ ِ‬
‫ﲔ ﹶﻓﻜﹶﺎ ﹶﻥ ﺍﻟﺘ‪ ‬ﺮﺳ‪ ‬ﹸﻞ ﻓِﻴ ِﻪ ﹶﺃ‪‬ﺑﹶﻠ ﹶﻎ ﻭ‪‬ﺍﹾﻟِﺈﻗﹶﺎﻣ‪‬ـ ﹶﺔ‬ ‫ﺖ ﻓﹶﺎ ‪‬ﺣ ِﺬ ‪‬ﻡ" ‪‬ﻭِﻟﹶﺄﻥﱠ ﺍﹾﻟﹶﺄﺫﹶﺍ ﹶﻥ ِﻟ ﹾﻠﻐ‪‬ﺎِﺋِﺒ ‪‬‬
‫‪‬ﻭِﺇﺫﹶﺍ ﹶﺃﹶﻗ ‪‬ﻤ ‪‬‬
‫ﻂ ‪‬ﻭﻫ‪‬ـ ‪‬ﻮ ﺍﻟﺘ‪ ‬ﻤﺪِﻳـ ‪‬ﺪ‬ ‫ﺝ ﻓِﻴ ِﻪ ﹶﺃ ‪‬ﺷ‪‬ﺒ ‪‬ﻪ‪ ،‬ﻭﻳ‪ ‬ﹾﻜ ‪‬ﺮﻩ‪ ‬ﺍﻟﺘ‪ ‬ﻤﻄِـﻴ ﹸ‬ ‫ﺿﺮِﻳ ‪‬ﻦ ﹶﻓﻜﹶﺎ ﹶﻥ ﺍﹾﻟِﺈ ‪‬ﺩﺭ‪‬ﺍ ‪‬‬ ‫ِﻟ ﹾﻠﺤ‪‬ﺎ ِ‬
‫ﻚ‬ ‫ﻱ ﹶﺃﻥﱠ ‪‬ﺭ ‪‬ﺟﻠﹰﺎ ﻗﹶﺎ ﹶﻝ ﻟِﺎ‪‬ﺑ ِﻦ ﻋ‪ ‬ﻤ ‪‬ﺮ "ﺇﻧ‪‬ﻲ ﹶﻟﺄﹸ ِﺣ‪‬ﺒ ‪‬‬ ‫ﺐ ِﻟﻤ‪‬ﺎ ﺭ‪ِ ‬ﻭ ‪‬‬ ‫]ﻭ‪‬ﺍﻟ‪‬ﺘ ‪‬ﻐﻨ‪‬ﻲ[ ‪‬ﻭﻫ‪ ‬ﻮ ﺍﻟ‪‬ﺘ ﹾﻄﺮِﻳ ‪‬‬
‫ﻚ" ﻗﹶﺎ ﹶﻝ ‪‬ﺣﻤ‪‬ﺎ ‪‬ﺩ ‪‬ﻳ ‪‬ﻌﻨِﻲ‬ ‫ﻚ ‪‬ﺗ‪‬ﺒﻐِﻲ ﻓِﻲ ﹶﺃﺫﹶﺍِﻧ ‪‬‬ ‫ﻚ ﻓِﻲ ﺍﻟﻠﱠ ِﻪ ﺇ‪‬ﻧ ‪‬‬ ‫ﻓِﻲ ﺍﻟﻠﱠ ِﻪ ﻗﹶﺎ ﹶﻝ‪ :‬ﻭﹶﺃﻧ‪‬ﺎ ﹸﺃ‪‬ﺑ ِﻐﻀ‪ ‬‬
‫ﺤﻜﹾـ ‪‬ﻢ ﺍﻟﱠـﺬِﻱ ﹶﺫﻛﹶـ ‪‬ﺮﻩ‪ ‬ﻣ‪‬ﺘﻔﹶـ ‪‬ﻖ‬ ‫ﺍﻟ‪‬ﺘ ﹾﻄﺮِﻳﺐ" ﻗﺎﻝ ﺍﻟ‪‬ﻨ ‪‬ﻮﻭﻱ ﺷﺎﺭﺣﻪ‪ " :‬ﻫﺬﹶﺍ ﺍﹾﻟ ‪‬‬
‫‪‬ﻋﹶﻠﻴ‪‬ﻪِ")‪.(2‬‬

‫‪ -1‬ﺍﻻﺳﺘﺬﻛﺎﺭ ﺝ‪ 4‬ﺹ‪.12‬‬
‫‪ -2‬ﺍ‪‬ﻤﻮﻉ ﻟﻠﻨﻮﻭﻱ ﺝ‪3‬ﺹ‪117‬ﻁ ﻣﻜﺘﺒﺔ ﺍﻹﺭﺷﺎﺩ‪.‬‬
 ‫‪107‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬
‫ﺼ ﹲﻞ ﻓِﻲ ﺍﻟ‪‬ﻨ ‪‬ﻬ ِﻲ ‪‬ﻋ ‪‬ﻦ ﺍﹾﻟﹶﺄﺫﹶﺍ ِﻥ ﺑِﺎﹾﻟﹶﺄﹾﻟﺤ‪‬ﺎ ِﻥ‬ ‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﳊﺎﺝ ﰲ ﺍﳌﺪﺧﻞ "ﹶﻓ ‪‬‬
‫ﺴ ِﻪ ﹶﺃ ﹾﻥ ﻳ‪ ‬ﺆ ﱢﺫ ﹶﻥ ﺑِﺎﹾﻟﹶﺄﹾﻟﺤ‪‬ﺎ ِﻥ ‪‬ﻭ‪‬ﻳ‪‬ﻨﻬ‪‬ﻰ ﹶﻏ‪‬ﻴ ‪‬ﺮﻩ‪ ‬ﻋﻤ‪‬ﺎ ﹶﺃ ‪‬ﺣ ‪‬ﺪﺛﹸﻮﺍ ﻓِﻴ ِﻪ ِﻣﻤ‪‬ﺎ‬ ‫ﺤ ﹶﺬ ‪‬ﺭ ﻓِﻲ ‪‬ﻧ ﹾﻔ ِ‬
‫‪‬ﻭﹾﻟ‪‬ﻴ ‪‬‬
‫ﺸِﺒﻪ‪ ‬ﺍﹾﻟ ِﻐﻨ‪‬ﺎ َﺀ ‪‬ﺣﺘ‪‬ﻰ‬ ‫ﺸِﺒﻪ‪ ‬ﺍﹾﻟ ِﻐﻨ‪‬ﺎ َﺀ ‪‬ﻭ ‪‬ﻫﺬﹶﺍ ﻣ‪‬ﺎ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹸﻜ ‪‬ﻦ ﻓِﻲ ‪‬ﺟﻤ‪‬ﺎ ‪‬ﻋ ٍﺔ ‪‬ﻳ ﹾﻄ ‪‬ﺮﺑ‪‬ﻮ ﹶﻥ ‪‬ﺗ ﹾﻄﺮِﻳﺒ‪‬ﺎ ﻳ‪ ‬‬ ‫ﻳ‪ ‬‬
‫ﺨ ِﻔﺾ‪ ‬ﻭ ِﻫ ‪‬ﻲ‬ ‫ﺕ ‪‬ﺗ ‪‬ﺮ‪‬ﺗ ِﻔﻊ‪ ‬ﻭ‪‬ﺗ‪‬ﻨ ‪‬‬
‫ﺻﻮ‪‬ﺍ ‪‬‬ ‫ﻅ ﺍﹾﻟﹶﺄﺫﹶﺍ ِﻥ ﺇﻟﱠﺎ ﹶﺃ ‪‬‬ ‫ﻟﹶﺎ ﻳ‪ ‬ﻌﹶﻠﻢ‪ ‬ﻣ‪‬ﺎ ‪‬ﻳﻘﹸﻮﻟﹸﻮ‪‬ﻧﻪ‪ِ ‬ﻣ ‪‬ﻦ ﹶﺃﹾﻟﻔﹶﺎ ِ‬
‫ﺙ ﹶﺃ ‪‬ﺣ ‪‬ﺪﹶﺛﻬ‪‬ﺎ ‪‬ﺑ ‪‬ﻌﺾ‪ ‬ﺍﹾﻟﹸﺄ ‪‬ﻣﺮ‪‬ﺍ ِﺀ ِﺑ ‪‬ﻤ ‪‬ﺪ ‪‬ﺭ ‪‬ﺳ ٍﺔ‬ ‫ﺤﺪ‪‬ﻭ ِ‬ ‫ﺠ‪‬ﻨ ﹲﺔ ﹶﻗﺮِﻳ‪‬ﺒ ﹸﺔ ﺍﹾﻟ ‪‬ﻌ ‪‬ﻬ ِﺪ ﺑِﺎﹾﻟ ‪‬‬ ‫ﺴ‪‬ﺘ ‪‬ﻬ ‪‬‬
‫ِﺑ ‪‬ﺪ ‪‬ﻋ ﹲﺔ ﻣ‪ ‬‬
‫ﻚ ِﻣ‪‬ﻨﻬ‪‬ﺎ ﺇﻟﹶﻰ ﹶﻏ‪‬ﻴ ِﺮﻫ‪‬ﺎ ‪‬ﻭ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟﹶﺄﺫﹶﺍ ﹸﻥ ﻫ‪ ‬ﻮ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻌﻤ‪‬ﻮ ﹸﻝ ِﺑ ِﻪ ﻓِﻲ‬ ‫‪‬ﺑﻨ‪‬ﺎﻫ‪‬ﺎ ﹸﺛﻢ‪ ‬ﺳﺮ‪‬ﻯ ﹶﺫِﻟ ‪‬‬
‫ﺤ ﹲﺔ ﺇ ﹾﺫ ﺇ ﱠﻥ ﺍﹾﻟﹶﺄﺫﹶﺍ ﹶﻥ ﺇ‪‬ﻧﻤ‪‬ﺎ ﺍﹾﻟ ‪‬ﻤ ﹾﻘﺼ‪‬ﻮ ‪‬ﺩ ِﺑ ِﻪ‬ ‫ﺍﻟﺸ‪‬ﺎ ِﻡ ﻓِﻲ ‪‬ﻫﺬﹶﺍ ﺍﻟ ‪‬ﺰﻣ‪‬ﺎ ِﻥ ‪‬ﻭ ِﻫ ‪‬ﻲ ِﺑ ‪‬ﺪ ‪‬ﻋ ﹲﺔ ﹶﻗﺒِﻴ ‪‬‬
‫ﺼﻠﹶﺎ ِﺓ ﹶﻓﻠﹶﺎ ‪‬ﺑﺪ‪ِ ‬ﻣ ‪‬ﻦ ‪‬ﺗ ﹾﻔﻬِﻴ ِﻢ ﹶﺃﹾﻟﻔﹶﺎ ِﻇ ِﻪ ﻟِﻠﺴ‪‬ﺎ ِﻣ ِﻊ ‪‬ﻭ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟﹶﺄﺫﹶﺍ ﹸﻥ ﻟﹶﺎ ﻳ‪ ‬ﹾﻔ ‪‬ﻬﻢ‪‬‬ ‫ﺍﻟ‪‬ﻨﺪ‪‬ﺍ ُﺀ ﺇﻟﹶﻰ ﺍﻟ ‪‬‬
‫ِﻣ‪‬ﻨﻪ‪ ‬ﺷ ‪‬ﻲ ٌﺀ ِﻟﻤ‪‬ﺎ ‪‬ﺩ ‪‬ﺧ ﹶﻞ ﹶﺃﹾﻟﻔﹶﺎ ﹶﻇﻪ‪ِ ‬ﻣ ‪‬ﻦ ِﺷ‪‬ﺒ ِﻪ ﺍﹾﻟ ‪‬ﻬﻨ‪‬ﻮ ِﻙ ﻭ‪‬ﺍﻟ‪‬ﺘ ‪‬ﻐﻨ‪‬ﻲ‪ .‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﻭ ‪‬ﺭ ‪‬ﺩ ﻓِﻲ‬
‫ﺙ ﻓِﻲ ﹶﺃ ‪‬ﻣ ِﺮﻧ‪‬ﺎ ‪‬ﻫﺬﹶﺍ‬ ‫ﺚ ‪‬ﻋ‪‬ﻨﻪ‪ ‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﹶﺃﻧ‪ ‬ﻪ ﻗﹶﺎ ﹶﻝ‪ } :‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺣ ‪‬ﺪ ﹶ‬ ‫ﺤﺪِﻳ ِ‬ ‫ﺍﹾﻟ ‪‬‬
‫ﺲ ِﻣ‪‬ﻨﻪ‪ ‬ﹶﻓﻬ‪ ‬ﻮ ‪‬ﺭﺩ‪.{‬‬ ‫ﻣ‪‬ﺎ ﹶﻟ‪‬ﻴ ‪‬‬
‫ﺖ(‬ ‫ﺻ‪‬ﻴ ‪‬‬ ‫ﻗﺎﻝ ﺍﳊﻄﺎﺏ ﻋﻨﺪ ﻗﻮﻝ ﺧﻠﻴﻞ ﰲ ﺻﻔﺔ ﺍﳌﺆﺫﻥ ﺍﳌﺴﺘﺤﺐ‪ )" :‬‬
‫ﺕ ; ِﻟﹶﺄﻥﱠ ﺍﹾﻟ ‪‬ﻤ ﹾﻘﺼ‪‬ﻮ ‪‬ﺩ ِﻣ ‪‬ﻦ ﺍﹾﻟﹶﺄﺫﹶﺍ ِﻥ ﺍﹾﻟِﺈ ‪‬ﻋﻠﹶﺎ ‪‬ﻡ ‪‬ﻭِﺇﺫﹶﺍ‬ ‫ﺖ‪ :‬ﺍﹾﻟﻤ‪ ‬ﺮ‪‬ﺗ ِﻔﻊ‪ ‬ﺍﻟﺼ‪ ‬ﻮ ‪‬‬ ‫ﺼ‪‬ﻴ ِ‬ ‫ﺍﹾﻟ ‪‬ﻤﺮ‪‬ﺍ ‪‬ﺩ ﺑِﺎﻟ ‪‬‬
‫ﺴ ‪‬ﻦ‬ ‫ﺐ ﻓِﻴ ِﻪ ﹶﺃ ﹾﻥ ‪‬ﻳﻜﹸﻮ ﹶﻥ ‪‬ﺣ ‪‬‬ ‫ﺤ ‪‬‬‫ﺴ‪‬ﺘ ‪‬‬‫ﻉ‪ ،‬ﻭﻳ‪ ‬‬ ‫ﺻ‪‬ﻴﺘ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ﹶﺃ‪‬ﺑﹶﻠ ﹶﻎ ﻓِﻲ ﺍﹾﻟِﺈ ‪‬ﺳﻤ‪‬ﺎ ِ‬ ‫ﻛﹶﺎ ﹶﻥ ‪‬‬
‫ﺻﺎ ِﺣﺐ‪ ‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﺪ ‪‬ﺧـ ِﻞ‬ ‫ﺡ ِﺑ ِﻪ ‪‬‬ ‫ﺻ ‪‬ﺮ ‪‬‬
‫ﺠﻮ‪‬ﺍ ِﻫ ِﺮ‪ ،‬ﻭ ‪‬‬ ‫ﺕ ﹶﻛﻤ‪‬ﺎ ‪‬ﺗ ﹶﻘ ‪‬ﺪ ‪‬ﻡ ﻓِﻲ ﹶﻛﻠﹶﺎ ِﻡ ﺍﹾﻟ ‪‬‬ ‫ﺼ ‪‬ﻮ ِ‬ ‫ﺍﻟ ‪‬‬
‫ﺖ‬
‫ﺼﻠﹶﺎ ِﺓ ﹶﻓﹶﺄ‪‬ﻧ ‪‬‬‫ﺚ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﻠﱠ ِﻪ ‪‬ﺑ ِﻦ ‪‬ﺯ‪‬ﻳ ٍﺪ‪} :‬ﹸﻗ ‪‬ﻢ ﻳ‪‬ﺎ ِﺑﻠﹶﺎ ﹸﻝ ﹶﻓﻨ‪‬ﺎ ِﺩ ﺑِﺎﻟ ‪‬‬ ‫ﻭ‪‬ﺍ‪‬ﺑ ‪‬ﻦ ﻧ‪‬ﺎﺟِﻲ ﻓِﻲ ‪‬ﺣﺪِﻳ ِ‬
‫ﺤ‪‬ﺘ ‪‬ﻤﻞﹸ ﹶﺃ ﹾﻥ ‪‬ﻳﻜﹸﻮ ﹶﻥ ‪‬ﻣ ‪‬ﻌﻨ‪‬ﺎ ‪‬ﻩ‬ ‫ﺻ ‪‬ﻮﺗ‪‬ﺎ{‪ ،‬ﻗﹶﺎ ﹶﻝ ﻓِﻲ ﺍﹾﻟِﺈ ﹾﻛﻤ‪‬ﺎ ِﻝ ﻗِﻴ ﹶﻞ‪ :‬ﹶﺃ ‪‬ﺭﹶﻓﻊ‪ ،‬ﻭﻳ‪ ‬‬ ‫ﹶﺃ‪‬ﻧﺪ‪‬ﻯ ِﻣ‪‬ﻨﻪ‪ ‬‬
‫ﺨﺘ‪‬ﺎ ‪‬ﺭ ِﻟ ﹾﻠﹶﺄﺫﹶﺍ ِﻥ‬
‫ﺕ‪ ،‬ﹶﻓﻔِﻴ ِﻪ ﹶﺃﻧ‪ ‬ﻪ ‪‬ﻳ ‪‬‬ ‫ﺼ ‪‬ﻮ ِ‬
‫ﻚ ﹶﻓﻈِﻴ ‪‬ﻊ ﺍﻟ ‪‬‬ ‫ﺕ‪ :‬ﹶﻓِﺈ‪‬ﻧ ‪‬‬ ‫ﺾ ﺍﻟ ‪‬ﺮﻭ‪‬ﺍ‪‬ﻳﺎ ِ‬ ‫ﺴ ‪‬ﻦ ‪‬ﻭﻓِﻲ ‪‬ﺑ ‪‬ﻌ ِ‬ ‫ﹶﺃ ‪‬ﺣ ‪‬‬
‫ﻚ ﻣ‪‬ﺎ ﻓِﻴ ِﻪ‬ ‫ﺴ‪‬ﻨ ِﺔ ‪‬ﻭﻳ‪ ‬ﹾﻜ ‪‬ﺮﻩ‪ ‬ﻓِﻲ ﹶﺫِﻟ ‪‬‬ ‫ﺤ‪‬‬ ‫ﺴ‪‬ﺘ ‪‬‬ ‫ﺕ ﺍﻟ‪‬ﻨ ِﺪ‪‬ﻳ ِﺔ ﺍﹾﻟﻤ‪ ‬ﺮ‪‬ﺗ ِﻔ ‪‬ﻌ ِﺔ ﺍﹾﻟﻤ‪ ‬‬
‫ﺻﻮ‪‬ﺍ ِ‬ ‫ﺏ ﺍﹾﻟﹶﺄ ‪‬‬ ‫ﺻﺤ‪‬ﺎ ‪‬‬ ‫ﹶﺃ ‪‬‬
‫ﻚ‪ ،‬ﻗﹶﺎ ﹶﻝ ﻋ‪ ‬ﻤﺮ‪ ‬ﺑ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﹾﻟ ‪‬ﻌﺰِﻳ ِﺰ‪ :‬ﹶﺃ ﱢﺫ ﹾﻥ‬ ‫ِﻏ ﹾﻠ ﹶﻈ ﹲﺔ ﹶﺃ ‪‬ﻭ ﹶﻓﻈﹶﺎ ‪‬ﻋ ﹲﺔ ﹶﺃ ‪‬ﻭ ‪‬ﺗ ﹶﻜﻠﱡﻒ‪ِ ‬ﺯﻳ‪‬ﺎﺩ‪‬ﺓ‪ ،‬ﻭِﻟ ﹶﺬِﻟ ‪‬‬
‫ﹶﺃﺫﹶﺍﻧ‪‬ﺎ ‪‬ﺳ ‪‬ﻤﺤ‪‬ﺎ ‪‬ﻭِﺇﻟﱠﺎ ﻓﹶﺎ ‪‬ﻋ‪‬ﺘ ِﺰﹾﻟﻨ‪‬ﺎ"‪ ،‬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 ِﻫﺸ‪‬ﺎ ٍﻡ ‪‬ﻋ ‪‬ﻦ ﹶﻗﺘ‪‬ﺎ ‪‬ﺩ ﹶﺓ ‪‬ﻋ ‪‬ﻦ ‪‬ﺯﺭ‪‬ﺍ ‪‬ﺭ ﹶﺓ ‪‬ﺑ ِﻦ‬
‫ﺖ‪} :‬ﻛﹶﺎ ﹶﻥ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ﺇﺫﹶﺍ‬ ‫ﺸ ﹶﺔ ﻗﹶﺎﹶﻟ ‪‬‬ ‫ﹶﺃﺑِﻲ ﹶﺃ ‪‬ﻭﰲ ‪‬ﻋ ‪‬ﻦ ‪‬ﺳ ‪‬ﻌ ِﺪ ‪‬ﺑ ِﻦ ِﻫﺸ‪‬ﺎ ٍﻡ ‪‬ﻋ ‪‬ﻦ ﻋ‪‬ﺎِﺋ ‪‬‬
‫ﺤ ‪‬ﻤﺪ‪ ‬ﺍﻟﻠﱠ ‪‬ﻪ ‪‬ﻭ‪‬ﻳ ﹾﺬﻛﹸﺮ‪‬ﻩ‪ ‬ﻭ‪‬ﻳ ‪‬ﺪﻋ‪‬ﻮ‬ ‫ﺕ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹾﻘ ‪‬ﻌ ‪‬ﺪ ﺇﻟﱠﺎ ﻓِﻲ ﺍﻟﺜﱠﺎ ِﻣ‪‬ﻨ ِﺔ‪ ،‬ﹶﻓ‪‬ﻴ ‪‬‬ ‫ﺴ ِﻊ ‪‬ﺭ ﹶﻛﻌ‪‬ﺎ ٍ‬ ‫ﹶﺃ ‪‬ﻭ‪‬ﺗ ‪‬ﺮ ِﺑِﺘ ‪‬‬
‫ﺠِﻠﺲ‪ ‬ﹶﻓ‪‬ﻴ ﹾﺬﻛﹸﺮ‪ ‬ﺍﻟﻠﱠ ‪‬ﻪ ‪‬ﻭ‪‬ﻳ ‪‬ﺪﻋ‪‬ﻮ ﹸﺛﻢ‪‬‬ ‫ﺼﻠﱢﻲ ﺍﻟﺘ‪‬ﺎ ِﺳ ‪‬ﻌ ﹶﺔ ﹶﻓ‪‬ﻴ ‪‬‬ ‫ﺴﻠﱢ ‪‬ﻢ ﹸﺛﻢ‪ ‬ﻳ ‪‬‬ ‫ﹸﺛﻢ‪ ‬ﻳ‪‬ﻨ ‪‬ﻬﺾ‪ ‬ﻭﻟﹶﺎ ‪‬ﻳ ‪‬‬
‫ﻒ‬‫ﺿﻌ‪ ‬‬ ‫ﺲ‪ ،‬ﹶﻓﹶﻠﻤ‪‬ﺎ ﹶﻛﺒ‪ ‬ﺮ ‪‬ﻭ ‪‬‬ ‫ﺼﻠﱢﻲ ‪‬ﺭ ﹾﻛ ‪‬ﻌ‪‬ﺘ‪‬ﻴ ِﻦ ‪‬ﻭﻫ‪ ‬ﻮ ﺟ‪‬ﺎِﻟ ‪‬‬ ‫ﺴ ِﻤ ‪‬ﻌﻨ‪‬ﺎ‪ ،‬ﹸﺛﻢ‪ ‬ﻳ ‪‬‬ ‫ﺴﻠِﻴ ‪‬ﻤ ﹰﺔ ‪‬ﻳ ‪‬‬
‫ﺴﻠﱢ ‪‬ﻢ ‪‬ﺗ ‪‬‬‫‪‬ﻳ ‪‬‬
‫ﺼﻠﱢﻲ‬ ‫ﺴﻠﱢ ‪‬ﻢ ﹶﻓ‪‬ﻴ ‪‬‬
‫ﺕ ﻟﹶﺎ ‪‬ﻳ ﹾﻘﻌ‪‬ﺪ‪ ‬ﺇﻟﱠﺎ ﻓِﻲ ﺍﻟﺴ‪‬ﺎ ِﺩ ‪‬ﺳ ِﺔ‪ ،‬ﹸﺛﻢ‪ ‬ﻳ‪‬ﻨ ‪‬ﻬﺾ‪ ‬ﻭﻟﹶﺎ ﻳ‪ ‬‬ ‫ﺴ‪‬ﺒ ِﻊ ‪‬ﺭ ﹶﻛﻌ‪‬ﺎ ٍ‬ ‫ﹶﺃ ‪‬ﻭ‪‬ﺗ ‪‬ﺮ ِﺑ ‪‬‬
‫ﺲ{‪ .‬ﺭ ‪‬ﻭﺍ ‪‬ﻩ ﹶﺃ ‪‬ﺣ ‪‬ﻤﺪ‪‬‬ ‫ﺼﻠﱢﻲ ‪‬ﺭ ﹾﻛ ‪‬ﻌ‪‬ﺘ‪‬ﻴ ِﻦ ‪‬ﻭﻫ‪ ‬ﻮ ﺟ‪‬ﺎِﻟ ‪‬‬ ‫ﺴﻠِﻴ ‪‬ﻤ ﹰﺔ ﹸﺛﻢ‪ ‬ﻳ ‪‬‬ ‫ﺴﻠﱢ ‪‬ﻢ ‪‬ﺗ ‪‬‬‫ﺍﻟﺴ‪‬ﺎِﺑ ‪‬ﻌ ﹶﺔ‪ ،‬ﹸﺛﻢ‪ ‬ﻳ ‪‬‬
‫ﺴﻠِﻴ ‪‬ﻤ ﹰﺔ ﻭ‪‬ﺍ ِﺣ ‪‬ﺪ ﹰﺓ‬‫ﺴﻠﱢ ‪‬ﻢ ‪‬ﺗ ‪‬‬
‫ﺼ ِﺔ }ﹸﺛﻢ‪ ‬ﻳ ‪‬‬ ‫ﻭ‪‬ﺍﻟ‪‬ﻨﺴ‪‬ﺎِﺋ ‪‬ﻲ‪ ،‬ﻭﻓِﻲ ِﺭﻭ‪‬ﺍ‪‬ﻳ ٍﺔ ِﻟﹶﺄ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ ﻓِﻲ ‪‬ﻫ ِﺬ ِﻩ ﺍﹾﻟ ِﻘ ‪‬‬
‫ﺻ ‪‬ﻮ‪‬ﺗﻪ‪ ‬ﺣﺘ‪‬ﻰ ﻳ‪‬ﻮِﻗ ﹶﻈﻨ‪‬ﺎ{‪.‬‬ ‫ﺴﻠﹶﺎ ‪‬ﻡ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ‪‬ﻳ ‪‬ﺮﹶﻓﻊ‪ِ ‬ﺑﻬ‪‬ﺎ ‪‬‬ ‫ﺍﻟ ‪‬‬
‫‪ -‬ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻰ ﺍﷲ ﻋﻨﻪ‪ ،‬ﻓﻌﻨﻪ ﻗﹶﺎ ﹶﻝ‪} :‬ﻛﹶﺎ ﹶﻥ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ‬
‫ﺴ ِﻤﻌ‪‬ﻨ‪‬ﺎﻫ‪‬ﺎ{)‪.(2‬‬ ‫ﺴﻠِﻴ ‪‬ﻤ ٍﺔ ﻳ‪ ‬‬
‫ﺸ ﹾﻔ ِﻊ ﻭ‪‬ﺍﹾﻟ ِﻮ‪‬ﺗ ِﺮ ِﺑ‪‬ﺘ ‪‬‬
‫ﺼﻞﹸ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﻟ ‪‬‬ ‫‪‬ﻳ ﹾﻔ ِ‬
‫ﻋﻤﻞ ﻛﺜﲑ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﲔ‪ ،‬ﺫﻛﺮ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ﲨﻌﺎ ﻣﻨﻬﻢ‬
‫)‪(3‬‬
‫)ﺃﻛﺜﺮ ﻣﻦ ﺳﺘﺔ ﻋﺸﺮ(‬

‫‪ -1‬ﺑﺪﺍﻳﺔ ﺍ‪‬ﺘﻬﺪ ﺹ ‪ ،11‬ﻁ ﺩﺍﺭ ﺍﺑﻦ ﺣﺰﻡ‪.‬‬

‫‪ -2‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ ‪ 76/2‬ﻭﺍﺑﻦ ﺣﺒﺎﻥ ‪ 191/6‬ﻭﺇﺳﻨﺎﺩﻩ ﻗﻮﻱ‪.‬‬
‫‪ -3‬ﺍﳌﺼﻨﻒ ﺝ ‪1‬ﺹ‪266-267‬ﻁ ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪.‬‬
 ‫‪109‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬
‫ﻭﻧﻘﻞ ﺍﻟﻨﻮﻭﻱ ﰲ ﺍ‪‬ﻤﻮﻉ ﻋﻦ ﺍﺑﻦ ﺍﳌﻨﺬﺭ ﻗﺎﻝ‪" :‬ﻭﻗﺎﻟﺖ ﻃﺎﺋﻔﺔ ﻳﺴﻠﻢ‬
‫ﺗﺴﻠﻴﻤﺔ ﻭﺍﺣﺪﺓ ﻗﺎﻟﻪ ﺍﺑﻦ ﻋﻤﺮ ﻭﺍﻧﺲ ﻭﺳﻠﻤﺔ ﺑﻦ ﺍﻷﻛﻮﻉ ﻭﺍﻷﻭﺯﺍﻋﻲ‪ .‬ﻗﺎﻝ‬
‫ﺍﺑﻦ ﺍﳌﻨﺬﺭ ﻭﻗﺎﻝ ﻋﻤﺎﺭ ﺑﻦ ﺃﰊ ﻋﻤﺎﺭ‪ :‬ﻛﺎﻥ ﻣﺴﺠﺪ ﺍﻷﻧﺼﺎﺭ ﻳﺴﻠﻤﻮﻥ ﻓﻴﻪ‬
‫)‪(1‬‬
‫ﺗﺴﻠﻴﻤﺘﲔ‪ ،‬ﻭﻣﺴﺠﺪ ﺍﳌﻬﺎﺟﺮﻳﻦ ﻳﺴﻠﻤﻮﻥ ﻓﻴﻪ ﺗﺴﻠﻴﻤﺔ"‬
‫ﻭﻫﺬﺍ ﰲ ﻣﻘﺎﺑﻞ ﻭﺭﻭﺩ ﺃﺩﻟﺔ ﺻﺤﻴﺤﺔ ﰲ ﺍﻟﺘﺴﻠﻴﻢ ﻣﺮﺗﲔ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ‬
‫ﺑﻌﺾ ﺍﳌﺎﻟﻜﻴﺔ‪ ،‬ﻛﻤﺎ ﰲ ﻋﻘﺪ ﺍﳉﻮﺍﻫﺮ ﻻﺑﻦ ﺷﺎﺱ‪.‬‬
‫ﻭﺍﺧﺘﺎﺭ ﲨﻬﻮﺭ ﺍﳌﺎﻟﻜﻴﺔ ﺍﻟﺘﺴﻠﻴﻤﺔ ﺍﻟﻮﺍﺣﺪﺓ ﻟﻸﺩﻟﺔ ﺍﻟﺴﺎﺑﻘﺔ‪ ،‬ﻭﺃﻳﻀﺎ ‪-‬ﻭﺍﷲ‬
‫ﺃﻋﻠﻢ‪ -‬ﺧﻮﻓﺎ ﻣﻦ ﻣﺒﺎﺩﺭﺓ ﺑﻌﺾ ﺍﳌﺄﻣﻮﻣﲔ ﻟﻠﺘﺴﻠﻴﻢ ﻭﺭﺍﺀ ﺍﻹﻣﺎﻡ ﺑﻌﺪ ﺍﻟﺘﺴﻠﻴﻤﺔ‬
‫ﺍﻟﻮﺍﺣﺪﺓ‪ ،‬ﻓﻴﻘﻊ ﰲ ﺳﺒﻖ ﺍﻹﻣﺎﻡ ﺍﳌﻨﻬﻲ ﻋﻨﻪ‪ ،‬ﻭﻟﺬﻟﻚ ﺍﺳﺘﺤﺒﻮﺍ ﺣﺬﻑ ﺍﻹﻣﺎﻡ‬
‫ﻟﻠﺘﺴﻠﻴﻤﺔ ﺃﻱ ﺍﻹﺗﻴﺎﻥ ‪‬ﺎ ﺩﻭﻥ ﺗﻄﻮﻳﻞ ﻭﻻ ﻣﺪ ﳍﺎ‪.‬‬
‫ﻭﺃﻣﺎ ﺯﻳﺎﺩﺓ ﻟﻔﻆ "ﻭﺭﲪﺔ ﺍﷲ ﻭﺑﺮﻛﺎﺗﻪ" ﺍﻟﻮﺍﺭﺩ ﰲ ﺑﻌﺾ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻓﻘﺪ‬
‫ﻀﺮ‪ِ ‬ﺯﻳ‪‬ﺎ ‪‬ﺩﺓﹸ ‪‬ﻭ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤﺔﹸ ﺍﻟﻠﱠ ِﻪ ‪‬ﻭ‪‬ﺑ ‪‬ﺮﻛﹶﺎ‪‬ﺗ ‪‬ﻪ ; ِﻟﹶﺄ‪‬ﻧﻬ‪‬ﺎ ﺧ‪‬ﺎ ِﺭ ‪‬ﺟ ﹲﺔ ِﻣ ‪‬ﻦ‬ ‫ﻗﺎﻝ ﺍﳋﺮﺷﻲ‪ " :‬ﻭﻟﹶﺎ ‪‬ﻳ ‪‬‬
‫ﺖ ِﺑﻬ‪‬ﺎ‬ ‫ﺖ ِﺑﺴ‪‬ﻨ ٍﺔ ‪‬ﻭِﺇ ﹾﻥ ﹶﺛ‪‬ﺒ ‪‬‬ ‫ﺴ ‪‬‬‫ﺐ ﹶﺃ‪‬ﻧﻬ‪‬ﺎ ﹶﻟ‪‬ﻴ ‪‬‬ ‫ﺼﻠﹶﺎ ِﺓ ‪‬ﻭﻇﹶﺎ ِﻫﺮ‪ ‬ﹶﻛﻠﹶﺎ ِﻡ ﹶﺃ ‪‬ﻫ ِﻞ ﺍﹾﻟ ‪‬ﻤ ﹾﺬ ‪‬ﻫ ِ‬ ‫ﺍﻟ ‪‬‬
‫ﺴﻠِﻴ ‪‬ﻤ ِﺔ ﺍﻟﺜﱠﺎِﻧ‪‬ﻴ ِﺔ ِﻟ ﹾﻠِﺈﻣ‪‬ﺎ ِﻡ‬
‫ﺤ‪‬ﺒﻬ‪‬ﺎ ‪‬ﻋ ‪‬ﻤﻞﹸ ﹶﺃ ‪‬ﻫ ِﻞ ﺍﹾﻟ ‪‬ﻤﺪِﻳ‪‬ﻨ ِﺔ ﻛﹶﺎﻟ‪‬ﺘ ‪‬‬‫ﺼ‪‬‬ ‫ﺚ ; ِﻟﹶﺄ‪‬ﻧﻪ‪ ‬ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬‬‫ﺤﺪِﻳ ﹸ‬ ‫ﺍﹾﻟ ‪‬‬
‫ﻭ‪‬ﺍﹾﻟ ﹶﻔ ﹼﺬ"‪.‬‬
‫ﻀﺮ‪ِ ‬ﺯﻳ‪‬ﺎ ‪‬ﺩﺓﹸ ‪‬ﻭ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤﺔﹸ ﺍﻟﱠﻠ ِﻪ‬ ‫ﻭﰲ ﺣﺎﺷﻴﺔ ﺍﻟﺪﺳﻮﻗﻲ ﻋﻠﻰ ﺍﻟﺪﺭﺩﻳﺮ " ‪‬ﻭﻟﹶﺎ ‪‬ﻳ ‪‬‬
‫ﺐ ﹶﺃ‪‬ﻧﻬ‪‬ﺎ ﹶﻏ‪‬ﻴﺮ‪‬‬ ‫ﺼﻠﹶﺎ ِﺓ ‪‬ﻭﻇﹶﺎ ِﻫﺮ‪ ‬ﹶﻛﻠﹶﺎ ِﻡ ﹶﺃ ‪‬ﻫ ِﻞ ﺍﹾﻟ ‪‬ﻤ ﹾﺬ ‪‬ﻫ ِ‬ ‫‪‬ﻭ‪‬ﺑ ‪‬ﺮﻛﹶﺎ‪‬ﺗ ‪‬ﻪ ِﻟﹶﺄ‪‬ﻧﻬ‪‬ﺎ ﺧ‪‬ﺎ ِﺭ ‪‬ﺟ ﹲﺔ ‪‬ﻋ ‪‬ﻦ ﺍﻟ ‪‬‬
‫ﺤ‪‬ﺒﻬ‪‬ﺎ ‪‬ﻋ ‪‬ﻤﻞﹸ ﹶﺃ ‪‬ﻫ ِﻞ ﺍﹾﻟ ‪‬ﻤﺪِﻳ‪‬ﻨ ِﺔ ‪‬ﺑ ﹾﻞ )‪(...‬‬ ‫ﺼ‪‬‬ ‫ﺚ ِﻟﹶﺄ‪‬ﻧﻬ‪‬ﺎ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫ﺤﺪِﻳ ﹸ‬ ‫ﺖ ِﺑﻬ‪‬ﺎ ﺍﹾﻟ ‪‬‬‫ﺳ‪‬ﻨ ٍﺔ ‪‬ﻭِﺇ ﹾﻥ ﹶﺛ‪‬ﺒ ‪‬‬
‫ﺴﻠﹶﺎ ‪‬ﻡ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ‪‬ﻭﹶﺃﻥﱠ ِﺯﻳ‪‬ﺎ ‪‬ﺩ ﹶﺓ ‪‬ﻭ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤﺔﹸ ﺍﻟﻠﱠ ِﻪ ‪‬ﻭ‪‬ﺑ ‪‬ﺮﻛﹶﺎ‪‬ﺗ ‪‬ﻪ ‪‬ﻫﻨ‪‬ﺎ‬‫ﺍﹾﻟﹶﺄ ‪‬ﻭﻟﹶﻰ ﺍﻟِﺎ ﹾﻗِﺘﺼ‪‬ﺎﺭ‪ ‬ﻋﻠﹶﻰ ﺍﻟ ‪‬‬
‫ﻑ ﺍﹾﻟﹶﺄ ‪‬ﻭﻟﹶﻰ"‪.‬‬
‫ِﺧﻠﹶﺎ ‪‬‬
‫ﻭﻳﺘﻠﺨﺺ ﻣﻦ ﻫﺬﺍ ﺃﻥ ﺍﳋﺮﻭﺝ ﻣﻦ ﺍﻟﺼﻼﺓ ﻳﻜﻮﻥ ﺑﺘﺴﻠﻴﻤﺔ ﻭﺍﺣﺪﺓ‪،‬‬
‫ﺑﻠﻔﻆ‪ :‬ﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ‪ .‬ﻭﺃﻥ ﻫﺬﺍ ﻫﻮ ﺍﳌﺸﻬﻮﺭ ﻭﺍﻟﺬﻱ ﺑﻪ ﺍﻟﻌﻤﻞ ﻋﻨﺪ‬
‫ﺍﳌﺎﻟﻜﻴﺔ‪ ،‬ﻭﻻ ﻳﻀﺮ ﺯﻳﺎﺩﺓ "ﻭﺭﲪﺔ ﺍﷲ ﻭﺑﺮﻛﺎﺗﻪ"‪.‬‬

‫‪ -1‬ﺍ‪‬ﻤﻮﻉ 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 ﻭ‪‬ﺍﻟ ‪‬ﺪﻋ‪‬ﺎ ِﺀ ِﻟ ﹾﻠِﺈﻣ‪‬ﺎ ِﻡ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ﹾﺄﻣ‪‬ﻮ ِﻡ‬ ‫ﺤﺒ‪‬ﺎ ‪‬‬ ‫ﻉ( ﹶﻗ ‪‬ﺪ ﹶﺫ ﹶﻛ ‪‬ﺮﻧ‪‬ﺎ ﺍ ‪‬ﺳِﺘ ‪‬‬ ‫»)ﹶﻓ ‪‬ﺮ ‪‬‬
‫ﻑ‪ ،‬ﻭﹶﺃﻣ‪‬ﺎ ﻣ‪‬ﺎ ﺍ ‪‬ﻋﺘ‪‬ﺎ ‪‬ﺩﻩ‪‬‬ ‫ﺕ ِﺑﻠﹶﺎ ِﺧﻠﹶﺎ ٍ‬ ‫ﺼﹶﻠﻮ‪‬ﺍ ِ‬ ‫ﺐ ﹸﻛﻞﱢ ﺍﻟ ‪‬‬ ‫ﺤﺐ‪ ‬ﻋ ِﻘ ‪‬‬ ‫ﺴ‪‬ﺘ ‪‬‬
‫ﻭ‪‬ﺍﹾﻟﻤ‪‬ﻨ ﹶﻔ ِﺮ ِﺩ ‪‬ﻭﻫ‪ ‬ﻮ ﻣ‪ ‬‬
‫ﺼ ِﺮ ﹶﻓﻠﹶﺎ‬‫ﺼ‪‬ﺒ ِﺢ ﻭ‪‬ﺍﹾﻟ ‪‬ﻌ ‪‬‬
‫ﺼﻠﹶﺎ‪‬ﺗ ‪‬ﻲ ﺍﻟ ‪‬‬ ‫ﺺ ‪‬ﺩﻋ‪‬ﺎ ِﺀ ﺍﹾﻟِﺈﻣ‪‬ﺎ ِﻡ ِﺑ ‪‬‬ ‫ﺨﺼِﻴ ِ‬ ‫ﺱ ﹶﺃ ‪‬ﻭ ﹶﻛِﺜ ‪‬ﲑ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ِﻣ ‪‬ﻦ ‪‬ﺗ ‪‬‬‫ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﺻﻠﹶﺎ ﹰﺓ‬‫ﺖ ‪‬‬ ‫ﺻ ﹶﻞ ﹶﻟﻪ‪ ،‬ﻭِﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﹶﻗ ‪‬ﺪ ﹶﺃﺷ‪‬ﺎ ‪‬ﺭ ﺇﹶﻟ‪‬ﻴ ِﻪ ﺻ‪‬ﺎ ِﺣﺐ‪ ‬ﺍﹾﻟﺤ‪‬ﺎﻭِﻱ ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﺇ ﹾﻥ ﻛﹶﺎ‪‬ﻧ ‪‬‬ ‫ﹶﺃ ‪‬‬
‫ﺱ ‪‬ﻭ ‪‬ﺩﻋ‪‬ﺎ‪ ،‬ﻭِﺇ ﹾﻥ‬ ‫ﺼ ِﺮ ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﺪ‪‬ﺑ ‪‬ﺮ ﺍﹾﻟ ِﻘ‪‬ﺒﹶﻠ ﹶﺔ ﻭ‪‬ﺍ ‪‬ﺳ‪‬ﺘ ﹾﻘ‪‬ﺒ ﹶﻞ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﺼ‪‬ﺒ ِﺢ ﻭ‪‬ﺍﹾﻟ ‪‬ﻌ ‪‬‬
‫ﻟﹶﺎ ﻳ‪‬ﺘ‪‬ﻨﻔﱠ ﹸﻞ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪﻫ‪‬ﺎ ﻛﹶﺎﻟ ‪‬‬
‫ﺨﺘ‪‬ﺎ ‪‬ﺭ ﹶﺃ ﹾﻥ ‪‬ﻳ‪‬ﺘ‪‬ﻨﻔﱠ ﹶﻞ ﻓِﻲ‬ ‫ﺏ ﻭ‪‬ﺍﹾﻟ ِﻌﺸ‪‬ﺎ ِﺀ ﹶﻓ‪‬ﻴ ‪‬‬ ‫ﺖ ِﻣﻤ‪‬ﺎ ﻳ‪‬ﺘ‪‬ﻨﻔﱠﻞﹸ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪﻫ‪‬ﺎ ﻛﹶﺎﻟﻈﱡ ‪‬ﻬ ِﺮ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﻐ ِﺮ ِ‬ ‫ﻛﹶﺎ‪‬ﻧ ‪‬‬
‫ﺏ‬
‫ﺼﻮ‪‬ﺍ ‪‬‬ ‫ﺻ ﹶﻞ ﹶﻟﻪ‪ ،‬ﺑ ﹾﻞ ﺍﻟ ‪‬‬ ‫ﺺ ﻟﹶﺎ ﹶﺃ ‪‬‬ ‫ﺨﺼِﻴ ِ‬ ‫‪‬ﻣ‪‬ﻨ ِﺰِﻟ ِﻪ‪ ،‬ﻭ ‪‬ﻫﺬﹶﺍ ﺍﱠﻟﺬِﻱ ﹶﺃﺷ‪‬ﺎ ‪‬ﺭ ﺇﹶﻟ‪‬ﻴ ِﻪ ِﻣ ‪‬ﻦ ﺍﻟ‪‬ﺘ ‪‬‬
‫ﺱ ﹶﻓ‪‬ﻴ ‪‬ﺪﻋ‪ ‬ﻮ ‪‬ﻭﺍﹶﻟﱠﻠ ‪‬ﻪ‬
‫ﺐ ﹶﺃ ﹾﻥ ﻳ‪ ‬ﹾﻘِﺒ ﹶﻞ ‪‬ﻋﻠﹶﻰ ﺍﻟﻨ‪‬ﺎ ِ‬ ‫ﺤ ‪‬‬ ‫ﺴ‪‬ﺘ ‪‬‬‫ﺕ ‪‬ﻭﻳ‪ ‬‬‫ﺼﹶﻠﻮ‪‬ﺍ ِ‬ ‫ﺤﺒ‪‬ﺎ‪‬ﺑ ‪‬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

‫‪ -1‬ﺍ‪‬ﻤﻮﻉ ﺝ‪ 3‬ﺹ ‪.469‬‬

‫‪ -2‬ﺍﳌﻌﻴﺎﺭ ﻟﻠﻮﻧﺸﺮﻳﺴﻲ ‪.297/1‬‬
 ‫‪111‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬
‫ﲨﻊ ﻫﺬﻩ ﺍﻟﺮﺳﺎﺋﻞ ﺍﻟﺜﻼﺙ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﺃﺑﻮﻏﺪﺓ ﻭﻧﺸﺮﻫﺎ‬
‫ﺑﻌﻨﻮﺍﻥ‪" :‬ﺛﻼﺙ ﺭﺳﺎﺋﻞ ﰲ ﺍﺳﺘﺤﺒﺎﺏ ﺍﻟﺪﻋﺎﺀ ﻭﺭﻓﻊ ﺍﻟﻴﺪﻳﻦ ﻓﻴﻪ ﺑﻌﺪ‬
‫ﺍﻟﺼﻠﻮﺍﺕ ﺍﳌﻜﺘﻮﺑﺔ" )‪.(1‬‬
‫ﻛﻤﺎ ﻧﻘﻞ ﺍﻟﻮﻧﺸﺮﻳﺴﻲ ﺃﺟﻮﺑﺔ ﻟﻌﺪﺩ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ‬
‫ﻭﺑﺎﻟﻜﻴﻔﻴﺔ ﺍﳉﺎﺭﻱ ‪‬ﺎ ﺍﻟﻌﻤﻞ ﰲ ﺍﳌﺴﺎﺟﺪ ﻋﻨﺪﻧﺎ‪ ،‬ﻭﻣﻦ ﻫﺬﻩ ﺍﻷﺟﻮﺑﺔ ﺟﻮﺍﺏ‬
‫ﺍﺑﻦ ﻋﺮﻓﺔ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ -‬ﻗﺎﻝ ﰲ ﺁﺧﺮﻩ‪" :‬ﻭﺍﷲ ﺣﺴﻴﺐ ﺃﻗﻮﺍﻡ ﻇﻬﺮ ﺑﻌﻀﻬﻢ‬
‫ﻭﻻ ﻳﻌﻠﻢ ﻟﻪ ﺷﻴﺦ‪ ،‬ﻭﻻ ﻟﺪﻳﻬﻢ ﻣﺒﺎﺩﺉ ﺍﻟﻌﻠﻢ ﺍﻟﺬﻱ ﻳﻔﻬﻢ )‪2‬ﺑﻪ( ﻛﻼﻡ ﺍﻟﻌﺮﺏ‬
‫ﻭﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻳﻔﺘﻮﻥ ﰲ ﺩﻳﻦ ﺍﷲ ﺑﻐﲑ ﻧﺼﻮﺹ ﺍﻟﺴﻨﺔ"‬
‫ﻭﳑﺎ ﺗﺮﺟﻊ ﺇﻟﻴﻪ ﻫﺬﻩ ﺍﻷﺟﻮﺑﺔ ﻟﺘﺨﺮﻳﺞ ﻫﺬﺍ ﺍﻟﻌﺮﻑ‪:‬‬
‫‪ -‬ﺍﺳﺘﻨﺎﺩﻩ ﻷﺣﺎﺩﻳﺚ ﻣﻨﻬﺎ ﻣﺎ ﺭﻭﻯ ﺍﳊﺎﻛﻢ ﰲ ﺍﳌﺴﺘﺪﺭﻙ ﻣﻦ ﺣﺪﻳﺚ‬
‫ﺣﺒﻴﺐ ﺑﻦ ﻣﺴﻠﻤﺔ ﺍﻟﻔﻬﺮﻱ ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﻣﺴﻠﻤﻮﻥ ﻳﺪﻋـﻮ ﺑﻌﻀﻬـﻢ ﻭﻳﺆﻣـﻦ ﺑﻌﻀﻬـﻢ‬ ‫)‪(3‬‬
‫ﻳﻘﻮﻝ‪" :‬ﻻ ﳚﺘﻤﻊ ﻗﻮﻡ‬
‫ﺇﻻ ﺍﺳﺘﺠﺎﺏ ﺍﷲ ﺩﻋﺎﺀﻫﻢ" ؛‬
‫‪ -‬ﺃﻥ ﺫﻟﻚ ﻣﻦ ﺑﺎﺏ ﺍﻟﺘﻌﺎﻭﻥ ﻋﻠﻰ ﺍﻟﱪ ﻭﺍﻟﺘﻘﻮﻯ )ﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﺬﻛﺮ( ﻋﻠﻰ‬
‫ﺃﺻﻠﻬﻤﺎ ﺍﳌﺸﺮﻭﻉ‪.‬‬
‫‪ -‬ﲢﻔﻴﻆ ﻫﺬﻩ ﺍﻷﺩﻋﻴﺔ ﻭﺍﻷﺫﻛﺎﺭ‪ ،‬ﻭﺑﻌﺾ ﺍﻟﺴﻮﺭ ﻟﻌﻤﻮﻡ ﺍﻟﻨﺎﺱ ﻭﺧﺎﺻﺔ‬
‫ﺍﻷﻣﻴﲔ‪.‬‬
‫‪ -‬ﻳﻔﺮﻕ ﰲ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﺑﲔ ﺍﻋﺘﻘﺎﺩ ﺃﻧﻪ ﻣﻦ ﺳﻨﻦ ﺍﻟﺼﻼﺓ ﻭﺗﻮﺍﺑﻌﻬﺎ‬
‫ﻭﻣﻜﻤﻼ‪‬ﺎ ﻓﻴﺒﺪﻉ ﻣﻌﺘﻘﺪ ﺫﻟﻚ‪ ،‬ﻭﺑﲔ ﺍﻋﺘﻘﺎﺩ ﺃﻧﻪ ﺩﻋﺎﺀ ﺑﺈﺛﺮ ﺍﻟﺼﻼﺓ ﻣﻨﻔﺼﻞ‬
‫ﻋﻨﻬﺎ‪ ،‬ﻭﺃﻥ ﺍﻟﺼﻼﺓ ﺍﻧﺘﻬﺖ ﺑﺎﻟﺘﺴﻠﻴﻢ ﻣﻨﻬﺎ‪ ،‬ﻭﻫﺬﺍ ﻫـﻮ ﻣﻌﺘﻘـﺪ ﺍﻟﻨﺎﺱ‪،‬‬
‫ﻭﻻ ﻭﺟﻪ ﻹﻧﻜﺎﺭ ﺫﻟﻚ ﺃﻭ ﺗﺒﺪﻳﻌﻪ‪.‬‬

‫‪ -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 ﺑ‪‬ﺎ ِ‬
‫ﻚ ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﺇﻧ‪ ‬ﻪ‬ ‫ﺿ ِﺔ ﺍﻟﺬﱢ ﹾﻛ ‪‬ﺮ‪ ،‬ﻭﹶﺃﻣ‪‬ﺎ ﺍﻟِﺎ ‪‬ﺷِﺘﻐ‪‬ﺎﻝﹸ ﺑِﺎﻟ ‪‬ﺪﻋ‪‬ﺎ ِﺀ ِﺯﻳ‪‬ﺎ ‪‬ﺩ ﹰﺓ ‪‬ﻋﻠﹶﻰ ﹶﺫِﻟ ‪‬‬ ‫ﺍﹾﻟ ‪‬ﻤ ﹾﻔﺮ‪‬ﻭ ‪‬‬
‫ﻒ ﺍﻟﺼ‪‬ﺎِﻟ ِﺢ‪ ،‬ﻭِﻟﺬﹶﺍ ﻗﹶﺎ ﹶﻝ‬ ‫ﺴﹶﻠ ِ‬ ‫ِﺑ ‪‬ﺪ ‪‬ﻋ ﹲﺔ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ِﺮ ‪‬ﺩ ِﺑ ِﻪ ‪‬ﻋ ‪‬ﻤ ﹲﻞ ‪‬ﻋ ‪‬ﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ ‪‬ﻭﻟﹶﺎ ‪‬ﻋ ‪‬ﻦ ﺍﻟ ‪‬‬
‫ﺕ‬
‫ﺠﻤ‪‬ﺎﻋ‪‬ﺎ ِ‬ ‫ﻚ ‪‬ﻭ ‪‬ﺟﻤ‪‬ﺎ ‪‬ﻋ ﹲﺔ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻌﹶﻠﻤ‪‬ﺎ ِﺀ ِﻟﹶﺄِﺋ ‪‬ﻤ ِﺔ ﺍﹾﻟ ‪‬ﻤﺴ‪‬ﺎ ِﺟ ِﺪ ﻭ‪‬ﺍﹾﻟ ‪‬‬ ‫ﺍﹾﻟ ﹶﻘﺮ‪‬ﺍِﻓ ‪‬ﻲ‪ :‬ﹶﻛ ِﺮ ‪‬ﻩ ﻣ‪‬ﺎِﻟ ‪‬‬
‫ﻚ‬‫ﺤﺼ‪‬ﻞﹸ ِﻟ ﹾﻠِﺈﻣ‪‬ﺎ ِﻡ ِﺑ ﹶﺬِﻟ ‪‬‬ ‫ﺿﺮِﻳ ‪‬ﻦ‪ ،‬ﹶﻓ‪‬ﻴ ‪‬‬ ‫ﺕ ﺍﹾﻟ ‪‬ﻤ ﹾﻜﺘ‪‬ﻮ‪‬ﺑ ِﺔ ‪‬ﺟ ‪‬ﻬﺮ‪‬ﺍ ِﻟ ﹾﻠﺤ‪‬ﺎ ِ‬
‫ﺼﹶﻠﻮ‪‬ﺍ ِ‬
‫ﺐ ﺍﻟ ‪‬‬ ‫ﺍﻟ ‪‬ﺪﻋ‪‬ﺎ َﺀ ‪‬ﻋ ِﻘ ‪‬‬
‫ﺏ ‪‬ﻭ ‪‬ﻋ‪‬ﺒ ِﺪ ِﻩ ِﻣ ‪‬ﻦ‬ ‫ﺴ ِﻪ ﻭ‪‬ﺍ ِﺳ ﹶﻄ ﹰﺔ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﻟ ‪‬ﺮ ‪‬‬‫ﺐ ‪‬ﻧ ﹾﻔ ِ‬ ‫ﺼ ِ‬ ‫ﺐ ‪‬ﻧ ‪‬‬ ‫ﺴ‪‬ﺒ ِ‬ ‫ﻉ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻌ ﹶﻈ ‪‬ﻤ ِﺔ ِﺑ ‪‬‬ ‫‪‬ﻧ ‪‬ﻮ ‪‬‬
‫ﺤ ِﻬ ‪‬ﻢ ‪‬ﻋﻠﹶﻰ ‪‬ﻳ ‪‬ﺪ‪‬ﻳ ِﻪ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬ﺪﻋ‪‬ﺎ ِﺀ‪ ،‬ﹸﺛﻢ‪ ‬ﻗﹶﺎ ﹶﻝ ﺍ‪‬ﺑ ‪‬ﻦ ﻧ‪‬ﺎﺟِﻲ‪ :‬ﹸﻗﻠﹾﺖ ‪‬ﻭﹶﻗ ‪‬ﺪ‬ ‫ﺤﺼِﻴ ِﻞ ‪‬ﻣﺼ‪‬ﺎِﻟ ِ‬ ‫‪‬ﺗ ‪‬‬
‫ﺡ‬
‫ﺼﺮ‪ ‬‬ ‫ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﻤ ‪‬ﺮ ﺍﹾﻟ ‪‬ﻌ ‪‬ﻤﻞﹸ ‪‬ﻋﻠﹶﻰ ‪‬ﺟﻮ‪‬ﺍ ِﺯ ِﻩ ِﻋ‪‬ﻨ ‪‬ﺪﻧ‪‬ﺎ ِﺑِﺈ ﹾﻓﺮِﻳ ِﻘ‪‬ﻴ ﹶﺔ‪ ،‬ﻭﻛﹶﺎ ﹶﻥ ‪‬ﺑ ‪‬ﻌﺾ‪ ‬ﻣ ‪‬ﻦ ﹶﻟ ِﻘﻴﺘﻪ ‪‬ﻳ ‪‬‬
‫ﺤﺚﱡ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ِﻣ ‪‬ﻦ ‪‬ﺣ‪‬ﻴﺚﹸ ﺍﹾﻟﺠ‪ ‬ﻤﹶﻠ ِﺔ‪ .‬ﻗﹶﺎ ﹶﻝ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ‪} :‬ﹸﺍ ‪‬ﺩﻋ‪‬ﻮﻧِﻲ‬ ‫ِﺑﹶﺄﻥﱠ ﺍﻟ ‪‬ﺪﻋ‪‬ﺎ َﺀ ‪‬ﻭ ‪‬ﺭ ‪‬ﺩ ﺍﹾﻟ ‪‬‬
‫ﺐ ﹶﻟ ﹸﻜ ‪‬ﻢ{ ِﻟﹶﺄ‪‬ﻧﻪ‪ِ ‬ﻋﺒ‪‬ﺎ ‪‬ﺩ ﹲﺓ ﹶﻓِﻠﺬﹶﺍ ﺻ‪‬ﺎ ‪‬ﺭ ﺗ‪‬ﺎِﺑﻌ‪‬ﺎ ِﻓ ‪‬ﻌﹶﻠﻪ‪ ‬ﺑ ﹾﻞ ﺍﹾﻟﻐ‪‬ﺎِﻟﺐ‪ ‬ﻋﻠﹶﻰ ‪‬ﻣ ‪‬ﻦ‬ ‫ﺠ ‪‬‬‫ﹶﺃ ‪‬ﺳ‪‬ﺘ ِ‬
‫ﻚ ﺍﻟ‪‬ﺘﻮ‪‬ﺍﺿ‪ِ ‬ﻊ ﻭ‪‬ﺍﻟ ‪‬ﺮﻗﱠ ِﺔ ﹶﻓﻠﹶﺎ ﻳ‪ ‬ﻬ ‪‬ﻤﻞﹸ ﹶﺃ ‪‬ﻣﺮ‪‬ﻩ‪ ‬ﺑ ﹾﻞ ﻳ‪ ‬ﹾﻔ ‪‬ﻌﻞﹸ‪ ،‬ﻭﻣ‪‬ﺎ ﹸﻛﻞﱡ‬ ‫ﺴﻪ‪ِ ‬ﻟ ﹶﺬِﻟ ‪‬‬ ‫ﺐ ‪‬ﻧ ﹾﻔ ‪‬‬‫‪‬ﻳ‪‬ﻨﺼ‪ ‬‬
‫ﻉ ﻓِﻴ ِﻪ ﻳ‪‬ﻮ ِﺭﺙﹸ ﺍﻟِﺎ ‪‬ﺟِﺘﻬ‪‬ﺎ ‪‬ﺩ‬ ‫ﺴ‪‬ﻨ ِﺔ‪ ،‬ﻭ‪‬ﺍﻟِﺎ ‪‬ﺟِﺘﻤ‪‬ﺎ ‪‬‬
‫ﺤ‪‬‬ ‫ﻉ ﺍﹾﻟ ‪‬‬
‫ﺿﻠﹶﺎﹶﻟ ﹲﺔ‪ ،‬ﺑ ﹾﻞ ﻫ‪ ‬ﻮ ِﻣ ‪‬ﻦ ﺍﹾﻟِﺒ ‪‬ﺪ ِ‬ ‫ِﺑ ‪‬ﺪ ‪‬ﻋ ٍﺔ ‪‬‬
‫)‪(2‬‬
‫ﻁ" ‪.‬‬ ‫ﻓِﻴ ِﻪ ﻭ‪‬ﺍﻟ‪‬ﻨﺸ‪‬ﺎ 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

‫‪ -1‬ﺍﻧﻈﺮ ﺍﻟﻜﺮﺍﻫﺔ ﺍﳌﺬﻫﺒﻴﺔ ﻋﻨﺪ ﺍﳌﺎﻟﻜﻴﺔ ﻟﻠﺤﺴﲔ ﻣﻔﺮﺍﺡ‪.‬‬

‫‪ -2‬ﺍﻟﻔﻮﺍﻛﻪ ﺍﻟﺪﻭﺍﱐ ﻟﻠﻨﻔﺮﺍﻭﻱ‪.‬‬
 ‫‪113‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬
‫ﻋﻠﻰ ﻋﻬﺪ ﺭﺳﻮﻝ ﺍﷲ ﻭ ﺃﰊ ﺑﻜﺮ ﻭ ﻋﻤﺮ‪ ،‬ﻓﻠﻤﺎ ﻛﺎﻥ ﻋﺜﻤﺎﻥ ﻛﺜﺮ ﺍﻟﻨﺎﺱ‬
‫ﻓﺰﺍﺩ ﺍﻟﻨﺪﺍﺀ ﺍﻟﺜﺎﻟﺚ ﻋﻠﻰ ﺍﻟﺰﻭﺭﺍﺀ)‪.(1‬‬
‫ﻭ ﻗﺪ ﻭ ‪‬ﻫﻢ ﺍﺑﻦ ﺍﻟﻌﺮﰊ )‪543-468‬ﻫـ( ﻣﻦ ﻓﻬﻢ ﻣﻦ "ﺍﻷﺫﺍﻥ ﺍﻟﺜﺎﻟﺚ"‬
‫ﺃﻧﻪ ﺃﺫﺍﻥ‪ ،‬ﻭ ﺇﳕﺎ ﻫﻮ ﺍﻹﻗﺎﻣﺔ ﺇﱃ ﺃﻥ ﺣﻜﻰ ﺃﻥ ﺫﻟﻚ ‪ -‬ﺃﻱ ﺍﻷﺫﺍﻥ ﺍﻟﺜﺎﻟﺚ‬
‫ﳏﺪﺙ‪ ..‬ﻗﺎﻝ‪" :‬ﻭﺭﺃﻳﺘﻬﻢ ﲟﺪﻳﻨﺔ ﺍﻟﺴﻼﻡ ﻳﺆﺫﻧﻮﻥ ﺑﻌﺪ ﺃﺫﺍﻥ ﺍﳌﻨﺎﺭ ﺑﲔ ﻳﺪﻱ‬
‫ﺍﻹﻣﺎﻡ ﲢﺖ ﺍﳌﻨﱪ ﰲ ﲨﺎﻋﺔ‪ ،‬ﻛﻤﺎ ﻛﺎﻧﻮﺍ ﻳﻔﻌﻠﻮﻥ ﻋﻨﺪﻧﺎ ﰲ ﺍﻟﺪﻭﻝ ﺍﳌﺎﺿﻴﺔ‬
‫ﻭﻛﻞ ﺫﻟﻚ ﳏﺪﺙ"‪.‬‬
‫ﻭﻳﺆﺧﺬ ﻣﻦ ﻛﻼﻣﻪ ﺃﻥ ﻓـﻌﻞ ﺍﻷﺫﺍﻥ ﺛـﻼﺛﺎ ﻛﺎﻥ ﰲ ﻋﻬﺪﻩ ﺑﺎﳌـﻐﺮﺏ‬
‫ﺃﻱ ﺧﻼﻝ ﺍﻟﻘﺮﻥ ﺍﳋﺎﻣﺲ‪.‬‬
‫ﻭﺫﻫﺐ ﻋﺪﺩ ﻣﻦ ﺍﻷﺋﻤﺔ ﺇﱃ ﺗﺒﺪﻳﻊ ﺍﻷﺫﺍﻥ ﺍﻟﺜﺎﱐ‪ ،‬ﻭﺍﺳﺘﺤﺒﻮﺍ ﺍﻻﻛﺘﻔﺎﺀ‬
‫ﺑﺄﺫﺍﻥ ﻭﺍﺣﺪ‪ ،‬ﻭ ﲪﻠﻮﺍ ﺍﻷﺫﺍﻥ ﺍﻟﺬﻱ ﺯﺍﺩﻩ ﻋﺜﻤﺎﻥ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻋﻠﻰ ﺃﻧﻪ‬
‫ﺗﺬﻛﲑ‪ ،‬ﻭﻟﻴﺲ ﺑﺄﺫﺍﻥ‪.‬‬
‫ﺭﻭﻯ ﺍﻟﺸﺎﻓﻌﻲ ﻋﻦ ﻋﻄﺎﺀ ﺃﻧﻪ ﻛﺎﻥ ﻳﻨﻜﺮ ﺃﻥ ﻳﻜﻮﻥ ﻋﺜﻤﺎﻥ ﻫﻮ ﺍﻟﺬﻱ‬
‫ﺃﺣﺪﺙ ﺍﻷﺫﺍﻥ ﻭ ﺍﻟﺬﻱ ﻓﻌﻠﻪ ﺇﳕﺎ ﻫﻮ ﺗﺬﻛﲑ‪.‬‬
‫ﻭﰲ ﻣﻘﺎﺑﻞ ﺫﻟﻚ ﻫﻨﺎﻙ ﻣﻦ ﺃﺟﺎﺯ ﺗﻌﺪﺩ ﺍﳌﺆﺫﻧﲔ ﻟﻠﺠﻤﻌﺔ‪ ،‬ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ‬
‫ﺍﻟﻨﻔﺮﺍﻭﻱ ﻋﻨﺪ ﻗﻮﻝ ﺍﺑﻦ ﺃﰊ ﺯﻳﺪ ﺍﻟﻘﲑﻭﺍﱐ‪:‬‬
‫"ﻭﺍﻟﺴﻌﻲ ﺇﱃ ﺍﳉﻤﻌﺔ ﻓﺮﻳﻀﺔ ﻭﺫﻟﻚ ﻋﻨﺪ ﺟﻠﻮﺱ ﺍﻹﻣﺎﻡ ﻋﻠﻰ ﺍﳌﻨﱪ‬
‫ﻭﺃﺧﺬ ﺍﳌﺆﺫﻧﲔ ﰲ ﺍﻷﺫﺍﻥ"‪.‬‬
‫ﻧﻌﻢ ﻳﺆﺧﺬ ﻣﻦ ﻛﻼﻣﻪ ﺟﻮﺍﺯ ﺃﺫﺍﻥ ﺍﳉﻤﺎﻋﺔ ﻭﺍﺣﺪﺍ ﺑﻌﺪ ﻭﺍﺣﺪ ﻭ ﻫﻮ‬
‫ﺍﳌﺸﻬﻮﺭ‪.‬‬
‫ﻭ ﻗﺪ ﺻﺮﺡ ﺍﺑﻦ ﺃﰊ ﺯﻳﺪ ﻻﺣﻘﺎ ﰲ ﺭﺳﺎﻟﺘﻪ ﻓﻘﺎﻝ‪" :‬ﻭ ﺍﻟﺴﻨﺔ ﺍﳌﺘﻘﺪﻣﺔ ﺃﻥ‬
‫ﻳﺼﻌﺪﻭﺍ ﺣﻴﻨﺌﺬ ﻋﻠﻰ ﺍﳌﻨﺎﺭ ﻓﻴﺆﺫﻧﻮﻥ"‪ ،‬ﻗﺎﻝ ﺍﻟﻨﻔﺮﺍﻭﻱ ﻋﻠﻰ ﻗﻮﻝ ﻣﺎﻟﻚ ﻭ‬
‫ﺍﺑﻦ ﺍﻟﻘﺎﺳﻢ ﻭ ﺍﺑﻦ ﺣﺒﻴﺐ ﻭ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ ﻭ ﻏﲑﻫﻢ ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ… ﺇﱃ‬

‫‪ -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

‫‪ (6‬ﺍﻹﻧﺼﺎﺕ ﺃﻭ ﺍﻻﺳﺘﻨﺼﺎﺕ ﻳﻮﻡ ﺍﳉﻤﻌﺔ‬

‫ﳑﺎ ﺭﺗﺐ ﻭﺟﺮﻯ ﺑﻪ ﺍﻟﻌﻤﻞ ﻫﻨﺎ ﻋﻨﺪﻧﺎ ﰲ ﺍﳌﻐﺮﺏ ﺍﺳﺘﻨﺼﺎﺕ ﺍﻟﻨﺎﺱ ﻳﻮﻡ‬
‫ﺍﳉﻤﻌﺔ ﻋﻘﻴﺐ ﺟﻠﻮﺱ ﺍﳋﻄﻴﺐ ﻋﻠﻰ ﺍﳌﻨﱪ‪ ،‬ﻭﻫﻮ ﳑﺎ ﻳﻌﺘﱪﻩ ﺃﻭ ﳝﻜﻦ ﺃﻥ‬
‫ﻳﻌﺘﱪﻩ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﻣﻦ ﺑﺪﻉ ﻳﻮﻡ ﺍﳉﻤﻌﺔ‪ ،‬ﻭﲣﺮﻳﺞ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﺣﱴ ﻻ‬
‫ﻳﻜﻮﻥ ﺍﻷﻣﺮ ﻛﺬﻟﻚ ﺃﻥ ﻳﺒﲎ ﻋﻠﻰ‪:‬‬
‫‪ -‬ﺃﻥ ﻳﻌﺘﻘﺪ ﺃﻥ ﺫﻟﻚ ﻟﻴﺲ ﻣﻦ ﺳﻨﻦ ﺻﻼﺓ ﺍﳉﻤﻌﺔ‪ ،‬ﻭﺇﳕﺎ ﻫﻮ ﺃﻣﺮ‬
‫ﻣﻨﻔﺼﻞ ﻣﺴﺘﻘﻞ ﻋﻨﻬﺎ‪.‬‬
‫‪ -‬ﺃﻥ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﺭﺗﺒﻪ ﺍﻟﻨﺎﺱ ﻟﺘﺤﻘﻴﻖ ﻣﺼﻠﺤﺔ ﺷﺮﻋﻴﺔ ﻣﻄﻠﻮﺑﺔ ﻭﻫﻰ‬
‫ﺍﻹﻧﺼﺎﺕ ﻟﻠﺠﻤﻌﺔ‪ ،‬ﻣﻊ ﺍﻟﺘﺬﻛﲑ ﲝﺪﻳﺚ ﻣﺮﻭﻱ ﰲ ﺍﳌﺴﺄﻟﺔ‪ ،‬ﻛﻤﺎ ﻫﻮ‬
‫ﻣﻌﺮﻭﻑ‪.‬‬
‫‪ -‬ﺃﻥ ﻟﻪ ﺃﺻﻼ ﺷﺮﻋﻴﺎ ﻋﺎﻣﺎ ﻳﻨﺪﺭﺝ ﻓﻴﻪ ﻭﻫﻮ ﻣﺎ ﺭﻭﻯ ﺍﻟﺒﺨﺎﺭﻱ ﰲ‬
‫ﺕ ِﻟ ﹾﻠ ‪‬ﻌﹶﻠﻤ‪‬ﺎ ِﺀ " ‪‬ﻋ ‪‬ﻦ ‪‬ﺟﺮِﻳﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺭﺿﻰ ﺍﷲ‬ ‫ﻛﺘﺎﺏ ﺍﻟﻌﻠﻢ‪ :‬ﺑ‪‬ﺎﺏ ﺍﹾﻟِﺈ‪‬ﻧﺼ‪‬ﺎ ِ‬
‫ﺱ ﹶﻓﻘﹶﺎ ﹶﻝ ﻟﹶﺎ ‪‬ﺗ ‪‬ﺮ ِﺟﻌ‪‬ﻮﺍ‬
‫ﺖ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﺼ ِ‬‫ﻉ ﺍ ‪‬ﺳ‪‬ﺘ‪‬ﻨ ِ‬
‫ﺠ ِﺔ ﺍﹾﻟ ‪‬ﻮﺩ‪‬ﺍ ِ‬
‫ﻋﻨﻪ ﹶﺃﻥﱠ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ ﻗﹶﺎ ﹶﻝ ﹶﻟﻪ‪ِ ‬ﻓﻲ ‪‬ﺣ ‪‬‬
‫ﺾ" ﻭﻟﺬﻟﻚ ﻗﺮﺭ ﺍﻟﺸﻴﺦ ﻋﻼﺀ‬ ‫ﺏ ‪‬ﺑ ‪‬ﻌ ٍ‬ ‫ﻀ ِﺮﺏ‪ ‬ﺑ ‪‬ﻌﻀ‪‬ﻜﹸ ‪‬ﻢ ِﺭﻗﹶﺎ ‪‬‬ ‫‪‬ﺑ ‪‬ﻌﺪِﻱ ﹸﻛﻔﱠﺎﺭ‪‬ﺍ ‪‬ﻳ ‪‬‬
‫ﺍﻟﺪﻳﻦ ﺑﻦ ﺍﻟﻌﻄﺎﺭ ﺍﳌﺘﻮﰲ ﺳﻨﺔ ‪724‬ﻫـ ﰲ ﻛﺘﺎﺑﻪ ﺁﺩﺍﺏ ﺍﳋﻄﻴﺐ ﺃﻥ ﺫﻟﻚ‬
‫ﻻ ﺑﺄﺱ ﺑﻪ ﺑﻞ ﻫﻮ ﺣﺴﻦ ﻣﺴﺘﺪﻻ ‪‬ﺬﺍ ﺍﳊﺪﻳﺚ)‪.(1‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﻳﺘﺨﺮﺝ ﻋﻠﻰ ﻣﺎ ﺳﺒﻖ‪ ،‬ﻓﺈﻧﻪ ﻳﻨﺒﻐﻲ ﺃﻻ ﻳﺘﺠﺎﻭﺯ‬
‫ﻓﻴﻪ ﺍﳊﺪ ﺍﳌﻨﺎﺳﺐ ﺍﳌﻘﺒﻮﻝ‪ ،‬ﺳﻮﺍﺀ ﰲ ﺻﻴﻐﺘﻪ ﺃﻭ ﻣﺪﺓ ﺗﻼﻭﺗﻪ‪.‬‬

‫‪ -1‬ﻛﺘﺎﺏ ﺁﺩﺍﺏ ﺍﳋﻄﻴﺐ ﺹ‪ ،109‬ﻣﻦ ﲢﻘﻴﻖ ﺍﻟﺪﻛﺘﻮﺭ ﳏﻤﺪ ﺍﻟﺴﻠﻴﻤﺎﱐ‪ ،‬ﻧﺸﺮ ﺩﺍﺭ ﺍﻟﻐﺮﺏ ﺍﻹﺳﻼﻣﻲ‪.‬‬
 ‫‪117‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬

‫ﺧﻼﺻﺎﺕ ﺍﶈﻮﺭ‬

‫‪ (1‬ﺍﻷﻗﻮﺍﻝ ﺍﻟﻔﻘﻬﻴﺔ ﺗﺴﺘﻨﺪ ﺇﱃ ﺩﻟﻴﻞ ﻭﺗُﺒﲎ ﻋﻠﻴﻪ‪.‬‬

‫‪ (2‬ﻻ ﻳﻘﺎﻝ ﰲ ﺍﻷﻗﻮﺍﻝ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﱵ ﱂ ﻳﺘﻢ ﺍﻻﻃﻼﻉ ﻋﻠﻰ ﺩﻟﻴﻠﻬﺎ ﺇ‪‬ـﺎ‬
‫ﺑﺪﻋﺔ‪ ،‬ﺃﻭ ﺃ‪‬ﺎ ﺃﻣﺮ ﻻ ﺩﻟﻴﻞ ﻟﻪ‪.‬‬
‫‪ (3‬ﺍﻷﺩﻟﺔ ﺍﻟﻔﻘﻬﻴﺔ ﻻ ﺗﻨﺤﺼﺮ ﻋﻨﺪ ﺍﳌﺎﻟﻜﻴـﺔ ﰲ ﻗﻄﻌﻴـﺎﺕ ﺍﻵﻳـﺎﺕ‬
‫ﻭﺍﻷﺣﺎﺩﻳﺚ‪ ،‬ﺃﻭ ﻇﻮﺍﻫﺮﻫﺎ‪ ،‬ﺑﻞ ﻫﻲ ﺃﻧﻮﺍﻉ ﺗﺼﻞ ﺇﱃ ﺃﻛﺜﺮ ﻣﻦ ﺳﺘﺔ‬
‫ﻋﺸﺮ ﺩﻟﻴﻼ‪.‬‬
‫‪ (4‬ﺗﺮﻙ ﺍﻟﻌﻤﻞ ﺑﻈﻮﺍﻫﺮ ﺑﻌﺾ ﺍﻷﺣﺎﺩﻳﺚ ﻟﺪﻯ ﻫـﺬﺍ ﺍﻟﻔﻘﻴـﻪ ﺃﻭ ﺫﺍﻙ‬
‫ﻳﻜﻮﻥ ﺑﺴﺒﺐ ﺍﻷﺩﻟﺔ ﺍﳌﻌﺎﺭﺿﺔ‪ ،‬ﺃﻭ ﻟﺪﺍﻉ ﻣﻦ ﺍﻟﺪﻭﺍﻋﻲ ﺍﻷﺻﻮﻟﻴﺔ‪.‬‬
‫‪ (5‬ﻟﻴﺲ ﻛﻞ ﺣﺪﻳﺚ ﺻﺤﻴﺢ ﺍﻟﺜﺒﻮﺕ ﻭﺍﻟﻨﻘﻞ ﻣﻮﺟﺒﺎ ﻟﻠﻌﻤﻞ ﻭﺍﻟﺘﻄﺒﻴﻖ‪،‬‬
‫ﻓﻘﺪ ﻳﻜﻮﻥ ﻣﻨﺴﻮﺧﺎ ﺃﻭ ﳐﺼﺼﺎ ﺃﻭ ﻣﻌﺎﺭ‪‬ﺿﺎ‪.‬‬
‫‪ (6‬ﻏﺎﻟﺐ ﺍﻷﻋﻤﺎﻝ ﺍﻟﱵ ﺟﺮﻯ ‪‬ﺎ ﺍﻟﻌﻤﻞ ﻋﻨﺪﻧﺎ ﰲ ﺍﳌﻐـﺮﺏ ﺗﺘﺨـﺮﺝ‬
‫ﻋﻠﻰ ﺃﺩﻟﺔ ﻋﺎﻣﺔ ﺗﻨﺪﺭﺝ ﻓﻴﻬﺎ ﺑﺎﻟﻌﻤﻮﻡ ﻭﺃﺩﻟﺔ ﺧﺎﺻﺔ ﺗﺸﻬﺪ ﳍﺎ‪.‬‬
‫‪ (7‬ﻋﺪﺩ ﻣﻦ ﻫﺬﻩ ﺍﻷﻋﻤﺎﻝ ﻻ ﻳﻔﻌﻠﻬﺎ ﺍﻟﻨﺎﺱ ﺑﺎﻋﺘﻘﺎﺩ ﺃ‪‬ﺎ ﺳﻨﻦ ﺷﺮﻋﻴﺔ‬
‫ﻣﻨﻘﻮﻟﺔ‪ ،‬ﻭﺇﳕﺎ ﺑﻨﻴﺔ ﻣﺸﺮﻭﻋﻴﺘﻬﺎ ﺍﻟﺪﻳﻨﻴﺔ ﺍﻟﻌﺎﻣﺔ ﻭﳌﻘﺎﺻـﺪ ﺗﻌﻠﻴﻤﻴـﺔ‬
‫ﻭﺗﺮﺑﻮﻳﺔ‪ ،‬ﻛﺎﻟﺪﻋﺎﺀ ﲨﺎﻋﺔ ﻋﻘﺐ ﺍﻟﺼﻠﻮﺍﺕ‪ ،‬ﻭﺗﺮﺗﻴﺐ ﻗﺮﺍﺀﺓ ﺍﳊﺰﺏ‬
‫ﻋﻘﺐ ﺻﻼﺓ ﺍﻟﺼﺒﺢ ﻭﺻﻼﺓ ﺍﳌﻐﺮﺏ‪.‬‬
‫‪ (8‬ﺍﻷﺋﻤﺔ ﺍﻟﺮﺍﺗﺒﻮﻥ ﰲ ﺍﳌﺴﺎﺟﺪ ﻧﺎﺋﺒﻮﻥ ﻋﻦ ﺍﻹﻣﺎﻡ ﺍﻷﻋﻈﻢ‪ ،‬ﻭﻟـﺬﻟﻚ‬
‫ﻳﺘﻌﲔ ﰲ ﺣﻘﻬﻢ ﺍﻻﻗﺘﺼﺎﺭ ﺃﻣﺎﻡ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺍﺧﺘﻴﺎﺭﺍﺕ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‬
‫ﺍﻟﻔﻘﻬﻴﺔ‪ ،‬ﺍﳌﺸﻬﻮﺭﺓ ﰲ ﺍﳌﺬﻫﺐ ﻭﻣﺎ ﺟـﺮﻯ ﺑـﻪ ﺍﻟﻌﻤـﻞ ﲡﻨﺒـﺎ‬
‫ﻟﻼﺧﺘﻼﻑ‪.‬‬
‫‪118‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬

‫ﺍﶈﻮﺭ ﺍﻟﺴﺎﺩﺱ‬
‫ﺧﻄﺒﺔ ﺍﻟﺠﻤﻌﺔ ﻭﺩﻭﺭ ﺍﻟﺨﻄﻴﺐ‬
 ‫‪119‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬

‫ﺧﻄﺒﺔ ﺍﳉﻤﻌﺔ ﻭﺩﻭﺭ ﺍﳋﻄﻴﺐ‬

‫ﺻﻨ‪‬ﺎﻋ ﹶٌﺔ‬
‫ﺧُ ﹾﻄ‪‬ﺒﺔﹸ ﺍﹾﻟﺠُﻤُ ‪‬ﻌ ِﺔ ِﻋﺒ‪‬ﺎﺩﺓﹲ 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 ﺇﻣﻜﺎﻧﺎ‪‬ﺎ ﺍﻟﻮﻇﻴﻔﻴﺔ ‪ -‬ﲟﺎ ﻫﻲ ﹶﻓﻦ‪ ‬ﺧ‪‬ﻄﺎﰊ ‪ -‬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 ﺍ‪‬ﺎﻝ 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 ﺍ‪‬ﺎﻫﺪﺍﺕ‪ ..‬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 ﻳ‪‬ﺤ ِ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» :‬ﺃﹶﻓﺘ‪‬ﺎ ﹲﻥ ﺃﻧﺖ ﻳﺎ ﻣ‪‬ﻌﺎﺫ؟«)‪ ،(1‬ﻭﻗﺎﻝ‪» :‬ﺇ ﱠﻥ ﻣِﻨﻜﻢ‬
‫‪‬ﻣ‪‬ﻨﻔﱢﺮﻳﻦ«)‪ ،(2‬ﻭﻗﺎﻝ‪» :‬ﺳ ‪‬ﺪ ‪‬ﺩﻭﺍ ﻭﻗﺎﺭِﺑﻮﺍ‪ ،‬ﻭﺍ ﹾﻏ ‪‬ﺪﻭﺍ ﻭﺭ‪‬ﻭﺣ‪‬ﻮﺍ ﻭﺷﻲ ٌﺀ ﻣﻦ‬
‫ﺍﻟ ‪‬ﺪﻟﹾﺠﺔ‪ ،‬ﻭﺍﻟﻘﺼ ‪‬ﺪ ﺍﻟﻘﺼ ‪‬ﺪ ﺗ‪‬ﺒﹸﻠﻐ‪‬ﻮﺍ‪ ،(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 ِﺣﺒ‪‬ﻪ 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 ﻣ‪‬ﻬﻠﻜﺔ‪ ،‬ﻭﺃﻣﺎ ﰲ ﻃﺮﻑ‬
‫ﺤ ‪‬ﺮ ِﺓ‬
‫ﺖ ﻭﺍﹾﻟ ِ‬
‫ﺐ ﺍﻟ ‪‬ﻌ‪‬ﻨ ِ‬
‫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 ﻣ‪‬ﻬﻠﻚ‪(.‬‬ ‫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

‫ﺍﻟﺼﻨﻒ ﺍﻟﺜﺎﱐ‪ :‬ﺍﻟﻀﻮﺍﺑﻂ ﺍﳌﻨﻬﺠﻴﺔ‬

‫ﻳﻌﺘﱪ ﻫﺬﺍ ﺍﻟﻌﺼﺮ ﻋﺼﺮ ﺍﻧﺘﺸﺎﺭ ﺍﳌﻌﻠﻮﻣﺎﺕ ﻭﺍﻹﻗﻨﺎﻉ ﺍﳌﻌﻠﻮﻣﺎﰐ ﺑﺎﻣﺘﻴﺎﺯ‪،‬‬
‫ﻭﻣﻦ ﻫﻨﺎ ﻓﺎﻟﺘﺄﺛﲑ ﺍﳋﻄﺎﰊ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﻣﺮﺍﻋﻴﺎ ﻟﺬﻟﻚ‪ .‬ﻓﺈﳕﺎ ﺍﳌﻴﺪﺍﻥ ﻣﻴﺪﺍﻥ‬
‫ﻣﻨﺎﻓﺴﺔ ﻣﻔﻬﻮﻣﻴﺔ‪.‬‬
‫ﻭﻋﻠﻴﻪ‪ ،‬ﻓﺈﻥ ﺃﻫﻢ ﺃﺳﻠﻮﺏ ﻟﻠﺨﻄﺎﺑﺔ ﻟﻴﻮﻡ ﺍﳉﻤﻌﺔ ﻫﻮ ﺍﻷﺳﻠﻮﺏ ﺍﻟﻘﺎﺋﻢ‬
‫ﻋﻠﻰ ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻦ ﺍﻟﺼﻨﺎﻋﺔ ﺍﻹﻋﻼﻣﻴﺔ‪ ،‬ﺑﺘﻮﻇﻴﻒ ﻛﻞ ﺍﻷﺩﻭﺍﺕ ﺍﻷﺳﻠﻮﺑﻴﺔ‬
‫ﻭﺍﳌﻨﺎﻫﺞ ﺍﳋﻄﺎﺑﻴﺔ ﺫﺍﺕ ﺍﻟﺘﺄﺛﲑ ﺍﻟﻘﻮﻱ ﻭﺍﻟﻨﺎﺟﺢ‪ ،‬ﳑﺎ ﻻ ﺗﻜﻮﻥ ﺭﺩﻭﺩ ﻓﻌﻠﻪ‬
‫ﻣﻌﺎﻛﺴﺔ ﻟﺪﻯ ﺍﳉﻤﻬﻮﺭ‪ ،‬ﻭﻣﻨﻬﺎ‪:‬‬
‫ﺃﺳﺎﻟﻴﺐ ﺍﻟﺘﻘﺮﻳﺐ ﻭﺍﻟﺘﺤﺒﻴﺐ‬
‫ﻭﺇﳕﺎ ﺍﳋﻄﺎﺑﺔ ﺻﻨﺎﻋﺔ ﺇﱃ ﺟﺎﻧﺐ ﻛﻮﻬﻧﺎ ﻋﺒﺎﺩﺓ‪ .‬ﻓﻤﻦ ﱂ ﳛﺴﻦ ﺍﳉﺎﻧﺐ‬
‫ﺍﻟﺼﻨﺎﻋﻲ ﻣﻨﻬﺎ ﺃﺿﺎﻉ ﻣﻘﺎﺻﺪﻫﺎ ﺍﻟﺘﺮﺑﻮﻳﺔ ﻭﺃﻫﺪﺍﻓﻬﺎ ﺍﻟﺘﺸﺮﻳﻌﻴﺔ‪ .‬ﻭﻗﺪ ﻛﺎﻥ‬
‫ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﺪﺭﺏ ﺃﺻﺤﺎﺑﻪ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻭﻳﻨﺘﻘﺪ ﻣﻦ ﱂ‬
‫ﳛﺴﻦ ﺍﻟﺼﻨﺎﻋﺔ‪ ،‬ﻭﻗﺎﻝ ﻷﺣﺪﻫﻢ‪) :‬ﺑﺌﺲ ﺧﻄﻴﺐ ﺍﻟﻘﻮﻡ ﺃﻧﺖ!( ﻓﻌﻦ ﻋﺪﻱ‬
‫ﺍﺑﻦ ﺣﺎﰎ‪) :‬ﺃﻥ ﺭﺟﻼ ﺧﻄﺐ ﻋﻨﺪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻓﻘﺎﻝ‪" :‬ﻣﻦ‬
‫ﻳﻄﻊ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻓﻘﺪ ﺭﺷﺪ‪ ،‬ﻭﻣﻦ ﻳﻌﺼﻬﻤﺎ ﻓﻘﺪ ﻏﻮﻯ"‪ ،‬ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪" :‬ﺑﺌﺲ ﺍﳋﻄﻴﺐ ﺃﻧﺖ! ﹸﻗ ﹾﻞ‪ :‬ﻭﻣﻦ ﻳﻌﺺ ﺍﷲ ﻭﺭﺳﻮﻟﻪ‬
‫ﻓﻘﺪ ﻏﻮﻯ!"()‪ (1‬ﻭﰲ ﺭﻭﺍﻳﺔ‪) :‬ﺑﺌﺲ ﺧﻄﻴﺐ ﺍﻟﻘﻮﻡ ﺃﻧﺖ!( ﻭﻋﻠﻖ ﺑﻌﺾ‬
‫ﺍﻟﺸﺮﺍﺡ ﻋﻠﻰ ﺫﻟﻚ ﺑﺄﻥ ﺍﻟﺴﺒﺐ ﻫﻮ ﺃﻥ ﺍﻟﻨﱯ ﻛﺮﻩ ﺍﳉﻤﻊ ﺑﲔ ﺍﷲ ﻭﺭﺳﻮﻟﻪ‬
‫ﰲ ﺿﻤﲑ ﻭﺍﺣﺪ‪ .‬ﻭﻟﻜﻦ ﻫﺬﺍ ﺍﻟﺘﻮﺟﻴﻪ ﺭﺩﻩ ﺁﺧﺮﻭﻥ ﻣﻨﻬﻢ ﺍﺑﻦ ﺣﺠﺮ ﰲ‬
‫ﺍﻟﻔﺘﺢ‪ .‬ﻭﺍﻟﺮﺍﺟﺢ ﻫﻮ ﺃﻥ ﺍﻟﻨﱯ ﺇﳕﺎ ﺃﺭﺍﺩ ﻣﻨﻪ ﺗﻜﺮﺍﺭ ﺍﺳﻢ ﺍﷲ ﻭﺍﺳﻢ ﺭﺳﻮﻟﻪ‬
‫ﺗﺼﺮﳛﺎ‪ ،‬ﺩﻭﻥ ﺗﻐﻴﻴﺒﻬﻤﺎ ﰲ ﺍﻟﻀﻤﲑ ؛ ﳌﺎ ﰲ ﺫﻟﻚ ﻣﻦ ﺍﻟﺘﺄﺛﲑ ﺍﳋﻄﺎﰊ‪،‬‬
‫ﺧﺎﺻﺔ ﺑﲔ ﻳﺪﻱ ﻗﻮﻡ ﺣﺪﻳﺜﻲ ﺍﻟﻌﻬﺪ ﺑﺎﻹﺳﻼﻡ‪ ،‬ﺃﻭ ﹶﻟﻤ‪‬ﺎ ﻳﺴﻠﻤﻮﺍ ﺑﻌﺪ‪ .‬ﻛﻤﺎ‬
‫ﻛﺎﻥ ﺳﻴﺎﻕ ﺍﳋﻄﺒﺔ ﺍﳌﻨﺘﻘﺪﺓ ﻣﻨﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪.‬‬

‫‪ -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 ‪‬ﻣﺮ‪‬ﺿﻴﺔ! 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 ﻣﻜﻮﻧﺎ‪‬ﺎ‬
‫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 ﹶﻟﻌ‪‬ﺎﻧﹰﺎ‪(!..‬‬
‫)‪(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 ِﻗ‪‬ﺒ ﹶﻞ ﻟﻪ ‪‬ﺎ‪ ،‬ﻭﻻ ﺳﺎﺑﻘﺔ ﻟﻪ ﻓﻴﻬﺎ ﻭﻻ‬
‫ﺍﺧﺘﺼﺎﺹ؛ ﻓﻴﺒﲏ ﻣﻮﻋﻈﺘﻪ ﻋﻠﻰ ﺃﻣﻮﺭ ﻓﻴﻬﺎ‪ ،‬ﻣﻨﻘﻮﺿﺔ ﻋﻨﺪ ﺃﻫﻠﻬﺎ‪ ،‬ﻭﻏﲑ‬
‫ﻼ ‪‬ﺯ ِﺩﺭ‪‬ﺍ ِ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:‬‬
‫‪‬ﻭ‪‬ﻻ ﺗﹶﻘﹾﻒ‪ ‬ﻣ‪‬ﺎ ﻟﹶﻴ‪‬ﺲ‪ ‬ﻟﹶﻚ‪ ‬ﺑِﻪِ ﻋِﻠﹾﻢٌ ﺇِﻥ‪ ‬ﺍﻟﺴ‪‬ﻤ‪‬ﻊ‪ ‬ﻭ‪‬ﺍﻟﹾﺒ‪‬ﺼﹶﺮ‪ ‬ﻭ‪‬ﺍﻟﹾﻔﹸﺆ‪‬ﺍﺩ‪‬‬
‫ﻛﹸﻞﱡ ﺃﹸﻭ‪‬ﻟﹶﺌِﻚ‪ ‬ﻛﹶﺎﻥ‪ ‬ﻋ‪‬ﻨﹾﻪ‪ ‬ﻣ‪‬ﺴ‪‬ﺌﹸﻮﻻﹰ!‪) ‬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
‫ﺤﺪ‪‬ﺛﲔ‬‫ﺑﺎﺏ 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 ‪‬ﺮﺟ‪‬ﻰ 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.‬‬
‫‪‬ﻭ‪‬ﻟﹶﻦ‪ ‬ﺗﹶﺠِﺪ‪ ‬ﻟِﺴ‪‬ﻨﱠﺔِ ﺍﻟﻠﱠﻪِ ﺗﹶﺒ‪‬ﺪِﻳﻼﹰ‪) ‬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.‬‬

‫‪ -1‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ ‪ 191/3‬ﻭﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﻷﺩﺏ ﺍﳌﻔﺮﺩ ‪ 168‬ﻭﺍﻟﻀﻴﺎﺀ ﺍﳌﻘﺪﺳﻲ ‪ 264/7‬ﻭﺻﺤﺤﻪ‪.‬‬

‫‪ -2‬ﺍﳌﻮﻃﺄ ‪ 984/2‬ﻭﺃﲪﺪ ‪ 342/2‬ﻭﻣﺴﻠﻢ ‪.2623‬‬
 ‫‪128‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬

‫ﺇﺧﻼﺹ ﺍﻟﻘﺼﺪ ﷲ‬
‫ﻭﺍﳋﻄﻴﺐ ﻣﺪﻋﻮ ﺇﱃ ﲡﺪﻳﺪ ﺇﺧﻼﺹ ﺍﻟﻨﻴﺔ‪ ،‬ﻭﲡﺮﻳﺪ ﺍﻟﻘﺼﺪ ﷲ ﰲ ﻛﻞ‬
‫ﻛﻠﻤﺔ ﻳﻘﻮﳍﺎ؛ ﻭﺫﻟﻚ ﻧﻈﺮﺍ ﳌﺎ ﻳ‪‬ﻠﻘﻰ 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.‬‬

‫ﺍﻟﺼﻨﻒ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻀﻮﺍﺑﻂ ﺍﻟﺼﻨﺎﻋﻴﺔ‬

‫ﻭﺍﳋﻄﺒﺔ ﲟﺎ ﻫﻲ ﺻﻨﺎﻋﺔ ‪ -‬ﺃﻱ ﻓﻦ ﻣﻜﺘﺴﺐ ‪ -‬ﻻﺑﺪ ﻣﻦ ﻣﺮﺍﻋﺎﺓ‬
‫ﻗﻮﺍﻋﺪﻫﺎ ﺍﻟﻔﻨﻴﺔ‪ .‬ﻭﺇﻻ ﻓﺈﻥ ﺻﻌﻮﺩ ﺍﳌﻨﱪ ﺑﺪﻭﻥ ﺫﻟﻚ ﻳﻌﺘﱪ ﳎﺎﺯﻓﺔ ﻭﻣﻐﺎﻣﺮﺓ‬
‫ﺧﺎﺳﺮﺓ‪ .‬ﻭﺍﻟﻨﺘﻴﺠﺔ ﻋﺰﻭﻑ ﻓﺮﻳﻖ ‪ -‬ﻣﻦ ﻏﲑ ﺃﻫﻞ ﺍﻷﻋﺬﺍﺭ ‪ -‬ﻋﻦ ﺣﻀﻮﺭ‬
‫ﺃﻭﻝ ﺍﻟﻮﻗﺖ ﻟﺴﻤﺎﻉ ﺍﳋﻄﺒﺔ‪ ،‬ﻭﺍﻟﺘﺨﻠﻒ ﺇﱃ ﺣﺪﻭﺩ ﻭﻗﺖ ﺍﻟﺼﻼﺓ ﻹﺩﺭﺍﻙ‬
‫ﺍﻟﺮﻛﻌﺘﲔ ﻓﻘﻂ! ﻭﺭﲟﺎ ﲣﻠﻔﻮﺍ ﻋﻨﻬﺎ ﻛﻠﻴﺔ ﺑﺴﺒﺐ ﺫﻟﻚ! ﻓﻴﺒﻮﺀ ﺑﻮﺯﺭﻫﻢ ﺩﻭﻥ‬
‫ﺃﻥ ﻳﻨﻘﺺ ﻣﻦ ﺃﻭﺯﺍﺭﻫﻢ ﺷﻴﺌﺎ!‬
‫ﺇﻧﻪ ﻻﺑﺪ ﺇﺫﺍ ﺃﺭﺩﻧﺎ ﺃﻥ ﻳﻜﻮﻥ ﺍﳋﻄﺎﺏ ﻣﺮﻏﻮﺑﺎ ﻓﻴﻪ ؛ ﻣﻦ ﺃﻥ ﻧﺴﻌﻰ ﺇﱃ‬
‫ﲢﺴﲔ ﺃﺩﺍﺋﻨﺎ ﻣﺎ ﺍﺳﺘﻄﻌﻨﺎ‪ ،‬ﻭﺇﺗﻘﺎﻥ ﺍﳋﻄﺒﺔ ﻣﻦ ﲨﻴﻊ ﻧﻮﺍﺣﻴﻬﺎ‪ ،‬ﳑﺎ ﺫﻛﺮﻧﺎ ﰲ‬
‫‪ -1‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ‪ 54‬ﻭﻣﺴﻠﻢ ‪.1907‬‬
 ‫‪129‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬
‫ﺍﻟﻀﻮﺍﺑﻂ ﺍﳌﻮﺿﻮﻋﻴﺔ ﻭﺍﻟﺼﻨﺎﻋﻴﺔ ﻭﻏﲑﻫﺎ‪ .‬ﻭﺍﳉﺎﻧﺐ ﺍﻟﺼﻨﺎﻋﻲ ﻓﻴﻬﺎ ﻟﻪ ﺃﳘﻴﺔ‬
‫ﻛﱪﻯ‪ ،‬ﲝﻴﺚ ﺇﺫﺍ ﺍﻟﺘﺰﻡ ﺑﻪ ﺍﳋﻄﻴﺐ ﺃﻣﻜﻨﻪ ﺃﻥ ﻳﻌﻮﺽ ﺍﻟﻨﻘﺺ ﺍﻟﺬﻱ ﻗﺪ‬
‫ﻳﻌﺘﺮﻱ ﺧﻄﺒﺘﻪ ﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ! ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺟﺪﺍ ﰲ ﻫﺬﺍ ﺍﻟﺸﺄﻥ ﺃﻥ‬
‫ﺧﻄﺒﺎﺀ ﻗﺪ ﻻ ﲡﺪ ﳋﻄﺒﻬﻢ ﻣﻀﻤﻮﻧﺎ ﺫﺍ ﺑﺎﻝ‪ ،‬ﺃﻭ ﺭﲟﺎ ﻭﺟﺪﺕ ﳍﻢ ﺃﺧﻄﺎﺀ‬
‫ﻣﻨﻬﺠﻴﺔ‪ ،‬ﻭﻣﻌﺮﻓﻴﺔ‪ ،‬ﻭﺣﺪﺛﻮﺍ ﺑﺄﺣﺎﺩﻳﺚ ﺑﺎﻃﻠﺔ‪ ،‬ﺃﻭ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻵﻓﺎﺕ؛‬
‫ﻭﻟﻜﻨﻬﻢ ﻧﻈﺮﹰﺍ ﻹﺗﻘﺎﻬﻧﻢ ﺍﳉﺎﻧﺐ ﺍﻟﺼﻨﺎﻋﻲ ﻣﻦ ﺧﻄﺒﺘﻬﻢ ﻳﻜﻮﻥ ﳍﻢ ﺃﻛﱪ‬
‫ﺍﻷﺛﺮ ﰲ ﺍﻟﻨﻔﻮﺱ! ﻫﺬﺍ ﺃﻣﺮ ﻣﺸﺎﻫﺪ ﳏﺴﻮﺱ‪ .‬ﺃﻣﺎ ﺇﺫﺍ ﺃﺗﻘﻦ ﺍﻹﻣﺎﻡ ﻋﻤﻠﻪ ﺫﺍﻙ‬
‫ﻣﻦ ﲨﻴﻊ ﺍﻟﻨﻮﺍﺣﻲ؛ ﻓﺈﻧﻪ ﻳﻜﻮﻥ ﳏﻞ ﺍﺣﺘﺮﺍﻡ ﺍﻟﻌﺎﻣﺔ ﻭﺍﳋﺎﺻﺔ‪ ،‬ﻣﻘﺒﻮﻻ ﻟﺪﻯ‬
‫ﺍﳉﻤﻴﻊ‪.‬‬
‫ﻭﺃﻫﻢ ﻣﺎ ﻳﻨﺒﻐﻲ ﻟﻠﺨﻄﻴﺐ ﻣﺮﺍﻋﺎﺗﻪ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﺼﻨﺎﻋﻴﺔ ﻭﺍﻟﻔﻨﻴﺔ ﻣﺎ‬
‫ﻳﻠﻲ‪:‬‬
‫ﺍﻻﺧﺘﺼﺎﺭ ﻭﺍﻟﺘﺮﻛﻴﺰ‬
‫ﺐ ﱂ ﻳﻜﻦ‬ ‫ﺇﻥ ﺣﺾ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻠﻰ ﺗﻘﺼﲑ ﺍﹾﻟﺨ‪ ‬ﹶﻄ ِ‬
‫ﻋﺒﺜﺎ‪ .‬ﺧﺎﺻﺔ ﺇﺫﺍ ﻭﺿﻌﻨﺎ ﺃﻣﺮﻩ ﻫﺬﺍ ﰲ ﺳﻴﺎﻕ ﺯﻣﻨﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﺫﺍﻙ؛ ﺣﻴﺚ ﱂ ﻳﻜﻦ ﺍﻹﻧﺴﺎﻥ ﺁﻧﺌﺬ ﻣﻨﺸﻐﻼ ﺑﺎﻟﺼﻮﺭﺓ ﺍﻟﱵ ﻫﻲ ﻋﻠﻴﻪ ﺍﻟﻴﻮﻡ‪،‬‬
‫ﻭﱂ ﺗﻜﻦ ﻋﺠﻠﺔ ﺍ‪‬ﺘﻤﻊ ﺍﻟﺒﺸﺮﻱ ﺗﺪﻭﺭ ﺑﺎﻟﺴﺮﻋﺔ ﺍﻟﱵ ﻫﻲ ﻋﻠﻴﻪ ﺍﻟﻴﻮﻡ؛ ﻭﻣﻊ‬
‫ﺫﻟﻚ ﺃﻣﺮ ﺑﺘﻘﺼﲑ ﺍﳋﻄﺐ! ﻓﻤﺎ ﺑﺎﻟﻚ ﺑﺰﻣﺎﻧﻨﺎ ﻫﺬﺍ ؟ ﻓﻌﻦ ﻋﻤﺎﺭ ﺭﺿﻲ ﺍﷲ‬
‫ﻋﻨﻪ ﻗﺎﻝ‪) :‬ﺇﱐ ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻘﻮﻝ"ﺇﻥ ﻃﻮﻝ‬
‫ﺻﻼﺓ ﺍﻟﺮﺟﻞ ﻭﻗﺼﺮ ﺧﻄﺒﺘﻪ ‪‬ﻣِﺌ‪‬ﻨ ﹲﺔ ﻣﻦ ﻓﻘﻬﻪ ! ﻓﺄﻃﻴﻠﻮﺍ ﺍﻟﺼﻼﺓ ﻭﺃﻗﺼﺮﻭﺍ‬
‫ﺍﳋﻄﺒﺔ! ﻭﺇﻥ ﻣﻦ ﺍﻟﺒﻴﺎﻥ ﻟﺴﺤﺮﹰﺍ‪ (1)("!..‬ﻭﻗﺎﻝ ﺟﺎﺑﺮ ﺑﻦ ﲰﺮﺓ‪) :‬ﻛﻨﺖ‬
‫ﺼﺪﹰﺍ ﻭﺧﻄﺒﺘﻪ‬ ‫ﺃﺻﻠﻲ ﻣﻊ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻛﺎﻧﺖ ﺻﻼﺗﻪ ﹶﻗ ‪‬‬
‫ﺼﺪﹰﺍ()‪ .(2‬ﻭﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﲰﺮﺓ ﻗﺎﻝ‪) :‬ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬ ‫ﹶﻗ ‪‬‬
‫)‪(3‬‬
‫ﻭﺳﻠﻢ ﻻ ﻳﻄﻴﻞ ﺍﳌﻮﻋﻈﺔ ﻳﻮﻡ ﺍﳉﻤﻌﺔ‪ .‬ﺇﳕﺎ ﻫﻲ ﻛﻠﻤﺎﺕ ﻳﺴﲑﺍﺕ!(‬

‫‪ -1‬ﺃﺧﺮﺟﻪ ﻣﺎﻟﻚ ‪ 986/2‬ﻭﺍﻟﺒﺨﺎﺭﻱ ‪ 4851‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ ‪ 5007‬ﻭﺍﺑﻦ ﺣﺒﺎﻥ ‪.112/13‬‬

‫‪ -2‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ ‪ 107/5‬ﻭﺍﻟﺪﺍﺭﻣﻲ ‪ 440/1‬ﻣﺴﻠﻢ ‪ 866‬ﻭﺍﻟﺘﺮﻣﺬﻱ ‪ 507‬ﻭﺍﺑﻦ ﺣﺒﺎﻥ ‪.41/7‬‬
‫‪ -3‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ‪ 1107‬ﻭﺍﻟﻄﱪﺍﱐ ‪ 242/2‬ﻭﺍﳊﺎﻛﻢ ‪.426/1‬‬
 ‫‪130‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬
‫ﺇﻥ ﻗﺪﺭﺓ ﺍﻟﺘﺮﻛﻴﺰ ﺍﻟﺒﺸﺮﻱ ﻋﻠﻰ ﺗﻠﻘﻲ ﺍﳌﻔﺎﻫﻴﻢ ﳏﺪﻭﺩﺓ‪ .‬ﻭﻣﻬﻤﺎ ﻛﺎﻥ ﻣﻦ‬
‫ﺃﻣﺮ ﺗﻔﺎﻭ‪‬ﺎ ﻋﻨﺪ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﺈﻥ ﺍﻹﲨﺎﻉ ﻋﻠﻰ ﺃﻥ ﺃﻋﻤﻘﻬﺎ ﺍﺳﺘﻴﻌﺎﺑﺎ‪ ،‬ﻭﺃﻛﺜﺮﻫﺎ‬
‫ﻗﺪﺭﺓ ﻋﻠﻰ ﺗﻘﺒﻞ ﺍﻷﻓﻜﺎﺭ ﻭﺍﳌﻔﺎﻫﻴﻢ‪ ،‬ﻣﻦ ﺣﻴﺚ ﺳﺮﻋﺔ ﺍﻻﺳﺘﻴﻌﺎﺏ ﻭﺍﻟﺘﻠﻘﻲ؛‬
‫ﺇﳕﺎ ﻫﻲ ﺍﻟﻠﺤﻈﺎﺕ ﺍﻷﻭﱃ ﻟﻠﻜﻼﻡ‪ .‬ﻭﻟﺬﻟﻚ ﺍﻫﺘﻤﺖ ﺍﻟﻌﺮﺏ ﻗﺪﳝﺎ ﺑﺒﺪﺍﻳﺔ‬
‫ﻗﺼﺎﺋﺪﻫﻢ ﻭﺃﺷﻌﺎﺭﻫﻢ ﻭﺧﻄﺒﻬﻢ‪ ،‬ﻭﲢﺪﺛﻮﺍ ﰲ ﺍﻟﺒﻼﻏﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻋﻦ ﺷﻲﺀ‬
‫ﲰﻮﻩ‪) :‬ﺑﺮﺍﻋﺔ ﺍﻻﺳﺘﻬﻼﻝ(‪ .‬ﻭﻻ ﺗﺰﺍﻝ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻟﺘﻠﻘﻲ ﰲ ﺗﻨﺎﻗﺺ ﻣﺎ‬
‫ﺃﻃﺎﻝ ﺍﳋﻄﻴﺐ ﺧﻄﺒﺘﻪ‪ ،‬ﻭﺇﻥ ﺭﻏﺐ ﺍﻟﻨﺎﺱ ﰲ ﻛﻼﻣﻪ‪ ،‬ﺣﱴ ﻳﺼﻞ ﺇﱃ ﺩﺭﺟﺔ‬
‫ﺍﻹﻣﻼﻝ ﻭﺍﻹﺛﻘﺎﻝ !‬
‫ﻭﲟﺎ ﺃﻥ ﺍﳋﻄﺒﺔ ﻋﺒﺎﺩﺓ ﻗﺒﻞ ﺃﻥ ﺗﻜﻮﻥ ﺻﻨﺎﻋﺔ‪ ،‬ﻭﲟﺎ ﺃﻬﻧﺎ ﻣﺘﺒﻮﻋﺔ ﺑﺼﻼﺓ؛‬
‫ﻓﺈﻥ ﺍﳋﻄﻴﺐ ﻋﻠﻴﻪ ﺃﻥ ﳛﺘﺮﻡ ﻗﻮﺍﻋﺪ ﺫﻟﻚ ﻛﻠﻪ ﺑﻌﺪﻡ ﺇﻃﺎﻟﺔ ﺧﻄﺒﺘﻪ‪ .‬ﻓﺈﺫﺍ‬
‫ﺟﻌﻞ ﻣﺎ ﺑﲔ ﺧﻄﺒﺘﻪ ﻭﺻﻼﺗﻪ ﻣﺎ ﺑﲔ ﻋﺸﺮﻳﻦ ﺩﻗﻴﻘﺔ ﺇﱃ ﺛﻼﺛﲔ ﻋﻠﻰ ﺃﺑﻌﺪ‬
‫ﺗﻘﺪﻳﺮ؛ ﻓﻘﺪ ﺃﻓﻠﺢ ﻭ ﳒﺢ! ﻭﺇﳕﺎ ﺍﻟﻀﻌﻴﻒ ﻫﻮ ﺍﻟﺬﻱ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻘﻮﻝ‬
‫ﻛﻞ ﻣﺎ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻘﺎﻝ ﰲ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻈﺮﻑ‪ .‬ﻭﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ﳛﺴﻦ ﺑﺪﺀ‬
‫ﺍﻟﻜﻼﻡ ﻭﻟﻜﻨﻪ ﻻ ﳛﺴﻦ ﺍﻻﻧﺘﻬﺎﺀ ﻣﻨﻪ! ﻭﺗﻠﻚ ﺁﻓﺔ ﻭﺟﺐ ﺍﻟﺘﺨﻠﺺ ﻣﻨﻬﺎ‪ .‬ﺇﻥ‬
‫ﺿﺒﻂ ﺍﻷﻓﻜﺎﺭ‪ ،‬ﻭﺗﺮﻛﻴﺰ ﺍﳉﻤﻞ‪ ،‬ﻭﺍﻟﺘﺤﺎﺷﻲ ﻋﻦ ﺍﻻﺳﺘﻄﺮﺍﺩﺍﺕ ﺍﻟﺜﻘﻴﻠﺔ‪،‬‬
‫ﻭﺍﻟﺸﺮﻭﺡ ﺍﻟﺰﺍﺋﺪﺓ‪ ،‬ﻛﻞ ﺫﻟﻚ ﻭﳓﻮﻩ ﻣﻦ ﺷﺄﻧﻪ ﺃﻥ ﻳﺴﺎﻋﺪ ﺍﳌﺮﺀ ﻋﻠﻰ ﺗﻘﺼﲑ‬
‫ﺧﻄﺒﺘﻪ‪ ،‬ﻭﺍﺧﺘﺼﺎﺭ ﻣﻮﻋﻈﺘﻪ‪ .‬ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻨﺘﻬﻲ ﺍﳋﻄﻴﺐ ﻣﻦ ﻛﻠﻤﺎﺗﻪ ﻭﺍﻟﻨﺎﺱ‬
‫ﰲ ﺷﻮﻕ ﺇﱃ ﺯﻳﺎﺩﺓ‪ ،‬ﻻ ﻭﻫﻢ ﻳﻘﻮﻟﻮﻥ‪" :‬ﻳﺎ ﻟﻴﺘﻪ ﺳﻜﺖ!" ﻭﻣﺎ ﻛﺎﻥ ﺭﺳﻮﻝ‬
‫ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻨﺘﻬﻲ ﻋﻨﺪ ﺣﺪ ‪‬ﻳ ِﻤﻞﱡ ﺑﻪ ﺍﻟﻨﺎﺱ‪ ،‬ﺣﺎﺷﺎﻩ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ! ﺑﻞ ﻛﺎﻥ ﻗﺼﲑ ﺍﳋﻄﺐ‪ ،‬ﳐﺘﺼﺮ ﺍﳌﻮﺍﻋﻆ ‪ -‬ﻛﻤﺎ ﺳﺒﻖ ﺑﻴﺎﻧﻪ ‪-‬‬
‫ﺇﱃ ﺩﺭﺟﺔ ﺃﻥ ﺃﺻﺤﺎﺑﻪ ﻳﺘﻤﻨﻮﻥ ﻟﻮ ﺃﻧﻪ ﻣﺎ ﻗﻄﻊ ﻛﻼﻣﻪ‪ .‬ﻭﻟﻜﻨﻪ ‪-‬ﻭﻫﻮ‬
‫ﺍﶈﺒﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﻛﺎﻥ ﺃﻗﺼﺮ ﺍﻟﻨﺎﺱ ﺧﻄﺒﺎ‪ ،‬ﻭﺃﻭﻓﺎﻫﻢ ﻏﺮﺿﺎ‪،‬‬
‫ﻭﺃﺑﻠﻐﻬﻢ ﻗﺼﺪﺍ‪ ،‬ﻭﺃﻋﻤﻘﻬﻢ ﻣﻮﻋﻈﺔ‪ .‬ﻭﻫﻮ ﺃﺳﻮﺗﻨﺎ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ‬
‫ﻛﻞ ﺷﻲﺀ‪.‬‬
 ‫‪131‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬
‫ﻭﳑﺎ ﻳﺴﺎﻋﺪ ﺍﳋﻄﻴﺐ ﻋﻠﻰ ﺗﻘﺼﲑ ﺧﻄﺒﺘﻪ ﺃﻳﻀﺎ ﺃﻥ ﳛﺪﺩ ﻣﻮﺿﻮﻋﻬﺎ‬
‫ﺍﺑﺘﺪﺍﺀً‪ ،‬ﻭﻳﻀﺒﻄﻪ ﺿﺒﻄﺎ‪ ،‬ﻭﳚﻌﻞ ﻓﻜﺮ‪‬ﺎ ﻭﺍﺣﺪﺓ ﻏﲑ ﻣﺘﻌﺪﺩﺓ‪ .‬ﻭﺑﻴﺎﻥ ﺫﻟﻚ‬
‫ﻫﻮ ﻛﻤﺎ ﻳﻠﻲ‪:‬‬
‫ﻭﺣﺪﺓ ﺍﳌﻮﺿﻮﻉ ﻭﺍﻟﻔﻜﺮﺓ‬
‫ﻣﻦ ﺃﺭﻛﺎﻥ ﺍﳋﻄﺒﺔ ﻭﺿﺮﻭﺭﺍ‪‬ﺎ ﺍﻟﺼﻨﺎﻋﻴﺔ ﺃﻥ ﻳﻜﻮﻥ ﳍﺎ ﻣﻮﺿﻮﻉ ﳏﺪﺩ‪.‬‬
‫ﻓﺒﻌﺾ ﺍﳋﻄﺒﺎﺀ ﻻ ﻳﻬﺘﻢ ‪‬ﺬﻩ ﺍﻟﻘﻀﻴﺔ‪ ،‬ﻓﻴﺘﻜﻠﻢ ﰲ ﻛﻞ ﺷﻲﺀ‪ !..‬ﻭﺗﻜﻮﻥ‬
‫ﺍﻟﻨﺘﻴﺠﺔ ﺃﻥ ﺍﻟﻨﺎﺱ ﻻ ﳜﺮﺟﻮﻥ ﻣﻦ ﻋﻨﺪﻩ ﺑﺄﻱ ﺷﻲﺀ! ﻧﻈﺮﺍ ﻟﺘﺒﻌﺜﺮ ﺃﻓﻜﺎﺭ ﻣﺎ‬
‫ﺃﻟﻘﻰ ﻣﻦ ﻛﻼﻡ‪ ،‬ﻭﻋﺪﻡ ﺍﻧﺴﺠﺎﻣﻪ ﰲ ﻧﻔﺴﻪ‪ .‬ﻭﺇﳕﺎ ﻭﺣﺪﺓ ﺍﳌﻮﺿﻮﻉ ﺗﻌﺼﻢ‬
‫ﺍﳋﻄﺒﺔ ﻣﻦ ﺍﻟﺘﺒﻌﺜﺮ‪ ،‬ﻭﺗﺼﻮﻬﻧﺎ ﻣﻦ ﺍﻟﺘﻤﺰﻕ ﻭﻋﺪﻡ ﺍﻻﻧﺴﺠﺎﻡ‪ .‬ﻭﻋﻠﻴﻪ؛ ﻳﻜﻮﻥ‬
‫ﲢﺪﻳﺪ ﺍﳌﻮﺿﻮﻉ ﻫﻮ ﺃﻭﻝ ﺷﻲﺀ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻔﻜﺮ ﻓﻴﻪ ﺍﳋﻄﻴﺐ؛ ﺣﱴ ﺇﺫﺍ‬
‫ﺐ ﻣﻦ ﺍﻷﺩﻟﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻭﺍﳊﺪﻳﺜﻴﺔ‪ ،‬ﺩﻭﻥ‬ ‫ﲢﺪﺩ ﻟﻪ ﺫﻟﻚ؛ ﺍﺧﺘﺎﺭ ﻟﻪ ﺍﳌﻨﺎﺳ ‪‬‬
‫ﺍﻟﻐﺮﻕ ﰲ ﺍﻹﻛﺜﺎﺭ‪ .‬ﻭﺇﳕﺎ ﻳﻮﺭﺩ ﻣﻦ ﺫﻟﻚ ﺍﻷﻭﺿﺢ ﻭﺍﻷﺑﲔ‪ ،‬ﻭﺍﻷﻭﻓﻖ‬
‫ﻟﻠﻤﻮﺿﻮﻉ ﺩﻻﻟ ﹰﺔ ﻭﺳﻴﺎﻗﺎ‪ .‬ﺃﻣﺎ ﺣﺸﻮ ﺍﳋﻄﺒﺔ ﺑﺎﻟﻨﺼﻮﺹ ﻣﻦ ﺍﻵﻳﺎﺕ‬
‫ﻭﺍﻷﺣﺎﺩﻳﺚ؛ ﻓﺈﻧﻪ ﻳﻔﺮﻕ ﴰﻠﻬﺎ ﻭﳝﺰﻕ ﻭﺣﺪ‪‬ﺎ‪ .‬ﻧﻈﺮﺍ ﻟﻜﻮﻥ ﺍﻟﻨﺼﻮﺹ ﻗﺪ‬
‫ﺗﻜﻮﻥ ﺫﺍﺕ ﻣﻘﺎﺻﺪ ﺷﱴ‪ ،‬ﻭﻣﺴﺎﻗﺎﺕ ﺷﱴ‪ ،‬ﻭﺍﻹﻛﺜﺎﺭ ﻣﻨﻬﺎ ﻳﻔﺮﻕ ﻋﻠﻰ‬
‫ﺍﳋﻄﻴﺐ ﻓﻜﺮﺗﻪ‪ ،‬ﻭﻳﺬﻫﺐ ﺑﺎﳌﺴﺘﻤﻌﲔ ﻃﺮﺍﺋ ‪‬ﻖ ِﻗﺪ‪‬ﺩﹰﺍ‪ .‬ﻭﺇﳕﺎ ﺍﳊﻜﻤﺔ ﺍﺧﺘﻴﺎﺭ‬
‫ﺁﻳﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﺃﻭ ﺣﺪﻳﺚ ﻭﺍﺣﺪ‪ ،‬ﰒ ﺍﻟﺸﺮﻭﻉ ﰲ ﺑﻴﺎﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺧﻼﻝ ﺫﻟﻚ‬
‫ﺑﺼﻮﺭﺓ ﻣﺮﻛﺰﺓ‪.‬‬
‫ﻭﳑﺎ ﻳﻨﺒﻐﻲ ﺍﻟﺘﻨﺒﻴﻪ ﺇﻟﻴﻪ ﰲ ﻫﺬﺍ ﺍﻟﺴﻴﺎﻕ ‪ -‬ﻋـﻼﻭﺓ ﻋﻠـﻰ "ﻭﺣـﺪﺓ‬
‫ﺍﳌﻮﺿﻮﻉ" ‪ -‬ﺍﻟﻌﻤﻞ ﻋﻠﻰ "ﻭﺣﺪﺓ ﺍﻟﻔﻜﺮﺓ"‪ ،‬ﻭﻫﺬﻩ ﻣﺴﺄﻟﺔ ﺃﺧﺮﻯ‪ ،‬ﺗﻨﺪﺭﺝ‬
‫ﺿﻤﻦ ﺍﻷﻭﱃ ﻭﲢﺖ ﺇﻃﺎﺭﻫﺎ‪ ،‬ﻟﻜﻨﻬﺎ ﻣﺘﻤﻴﺰﺓ ﻋﻨﻬﺎ؛ ﻷﻥ ﺍﳌﻮﺿﻮﻉ ﻭﺇﻥ ﻛﺎﻥ‬
‫ﻭﺍﺣﺪﺍ؛ ﻓﻜﺜﲑﺍ ﻣﺎ ﳝﻜﻦ ﲡﺰﻳﺌﻪ ﺇﱃ ﻋﺪﺓ ﻗﻀﺎﻳﺎ ﻭﺃﻓﻜﺎﺭ‪ .‬ﻭﺍﳋﻄﻴﺐ ﻳﻄﻤﻊ‬
‫ﺃﻥ ﳛﻴﻂ ﺑﻜﺎﻣﻞ ﻣﻮﺿﻮﻋﻪ ﺧﻼﻝ ﺧﻄﺒﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﻫﻮ ﺃﻣﺮ ﻣﺴﺘﺤﻴﻞ! ﻓﻼ‬
‫ﳝﻜﻨﻚ ﺃﻥ ﺗﻘﻮﻝ ﻛﻞ ﺷﻲﺀ ﰲ ﺍﳋﻄﺒﺔ ﺍﻟﻮﺍﺣﺪﺓ ﻭﺍﳌﻮﺿﻮﻉ ﺍﻟﻮﺍﺣﺪ‪ ،‬ﺑـﻞ‬
‫ﳚﺐ ﺃﻥ ﲡﻌﻞ ﺍﻟﻔﻜﺮﺓ ﺍﻟﺮﺋﻴﺴﻴﺔ ﻟﻠﻤﻮﺿﻮﻉ ﻫﻲ ﳏﻂ ﺍﻻﻫﺘﻤـﺎﻡ ﻭﺃﺳـﺎﺱ‬
 ‫‪132‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬
‫ﺍﻟﻜﻼﻡ‪ .‬ﻭ‪‬ﺬﺍ ﳝﻜﻨﻚ ﺃﻥ ﲡﻌﻞ ﰲ ﺍﳌﻮﺿﻮﻉ ﺍﻟﻮﺍﺣﺪ ﻋﺪﺓ ﺧﻄﺐ ﻟﻌـﺪﺓ‬
‫ﲨﻊ‪ ،‬ﻋﻠﻰ ﺣﺴﺐ ﺍﳊﺎﺟﺔ ﻭﺍﻟﻈﺮﻭﻑ‪.‬‬
‫ﺣﺴﻦ ﺍﻹﻟﻘﺎﺀ ﺍﳋﻄﺎﰊ‬
‫ﻭﻫﺬﻩ ﻣﺴﺄﻟﺔ ﺻﻨﺎﻋﻴﺔ ﲝﺘﺔ‪ .‬ﻭﻫﻲ ﺃﻥ ﺍﳋﻄﻴﺐ ﻣﺪﻋﻮ ﻟﺘﺤﺴﲔ ﺧﻄﺒﺘﻪ‬
‫ﹶﺃﺩ‪‬ﺍ ًﺀ‪ .‬ﻭﺇﳕﺎ ﺗﺴﻤﻰ ﺍﳋﻄﺒﺔ )ﺧﻄﺒﺔ( ﲟﺎ ﻫﻲ ﺃﺩﺍﺀ ﺻﻮﰐ ﻭﺃﺳﻠﻮﰊ‪ .‬ﻭﺇﻻ ﻓﻘﺪ‬
‫ﺼﹰﺎ ﻭﺣﻜﺎﻳ ﹰﺔ‪ .‬ﻓﺘﻮﻇﻴﻒ ﻃﺒﻘﺎﺕ ﺍﻟﺼﻮﺕ‬ ‫ﺗﻜﻮﻥ ﺩﺭﺳﺎ‪ ،‬ﺃﻭ ﳏﺎﺿﺮﺓ‪ ،‬ﺃﻭ ﹶﻗ ‪‬‬
‫ﻋﻨﺪ ﺍﻹﻟﻘﺎﺀ ﻫﻮ ﻣﻦ ﺍﻟﺘﻘﻨﻴﺎﺕ ﺍﻟﺼﻨﺎﻋﻴﺔ ﺍﻷﺳﺎﺳﻴﺔ؛ ﻹﳒﺎﺯ ﺍﻟﻌﻤﻞ ﺍﳋﻄﺎﰊ‪.‬‬
‫ﻭﻫﺬﺍ ﺃﻣ ‪‬ﺮ ﺍﳌﺮﺟﻊ ﻓﻴﻪ ﺍﻟﺬﱡ ‪‬ﺭ‪‬ﺑﺔﹸ ﻭﺍﻟﺘﺠﺮﺑﺔ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﺪﺧﻮﻝ ﰲ ﻭﺭﺷﺎﺕ ﺗﻄﺒﻴﻘﻴﺔ‬
‫ﻟﺘﻠﻘﻲ ﻫﺬﺍ ﺍﻟﻔﻦ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﺼﻨﺎﻋﻴﺔ‪.‬‬
‫ﻓﻤﻦ ﺳﻮﺀ ﺃﺩﺍﺀ ﺍﳋﻄﻴﺐ ﺃﻥ ﻳﺮﻓﻊ ﺻﻮﺗﻪ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﻼﺯﻡ؛ ﻓﻴﻤﺎ ﻳﻨﺒﻐﻲ ﺃﻥ‬
‫ﳜﻔﺾ ﻓﻴﻪ! ﺃﻭ ﺃﻥ ﳜﻔﺾ ﻓﻴﻤﺎ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺮﻓﻊ ﻓﻴﻪ! ﻭﺃﻥ ﻻ ﻳﻨﺘﺒﻪ ﺇﱃ‬
‫ﻣﻮﺍﻃﻦ ﺍﻟﺘﻌﺠﺐ ﰲ ﺍﻟﻜﻼﻡ‪ ،‬ﻭﻣﻮﺍﻃﻦ ﺍﻻﺳﺘﻔﻬﺎﻡ‪ ،‬ﺃﻭ ﻣﻮﺍﻃﻦ ﺍﻟﺘﻘﺮﻳﺮ؛ ﻋﻠﻰ‬
‫ﺍﳌﺴﺘﻮﻯ ﺍﻟﺼﻮﰐ‪ .‬ﻓﻠﻜﻞ ﻣﻮﻃﻦ ﻣﻦ ﺗﻠﻚ ﺍﳌﻮﺍﻃﻦ ﺻﻴﻐﺔ ﺻﻮﺗﻴﺔ ﺧﺎﺻﺔ‪.‬‬
‫ﻭﻋﺪﻡ ﺍﻻﺳﺘﺠﺎﺑﺔ ﳍﺎ ﻗﺪ ﻳﻀﻴﻊ ﺍﳌﻌﲎ ﺃﺻﻼ! ﻭﺃﺣﻴﺎﻧﺎ ﻗﺪ ﻻ ﻳﻜﻮﻥ ﺍﻟﻔﺮﻕ‬
‫ﺑﲔ ﻗﺼﺪ ﺍﻻﺳﺘﻔﻬﺎﻡ ﻭﻗﺼﺪ ﺍﻹﺧﺒﺎﺭ ﻏﲑ ﻧﱪﺓ ﺍﻟﺼﻮﺕ! ﻛﻤﺎ ﺃﻥ ﺍﻟﺜﺒﺎﺕ‬
‫ﻋﻠﻰ ﻃﺒﻘﺔ ﻭﺍﺣﺪﺓ ﻣﻦ ﺍﻷﺩﺍﺀ ﺍﻟﺼﻮﰐ ﻗﺪ ﳚﺮ ﺍﻟﻨﺎﺱ ﺇﱃ ﺍﳌﻠﻞ ﻭﺍﻟﻀﺠﺮ؛ ﺇﱃ‬
‫ﺩﺭﺟﺔ ﲤﲏ ﺃﻥ ﻳﻨﻬﻲ ﺍﳋﻄﻴﺐ ﺧﻄﺒﺘﻪ ﻗﺒﻞ ﺃﻭﺍﻬﻧﺎ ! ﻭﻗﺪ ﳜﻤﻞ ﺍﳋﻄﻴﺐ ﰲ‬
‫ﺃﺩﺍﺋﻪ ﲬﻮﻻ ﳑﻴﺘﺎ‪ ،‬ﻳﻘﺘﻞ ﻓﺎﺋﺪﺓ ﺧﻄﺎﺑﻪ‪ ،‬ﻭﻳﺒﻌﺚ ﺍﻟﻨﻔﻮﺱ ﻋﻠﻰ ﺍﻟﺘﺜﺎﺅﺏ‬
‫ﻭﺍﻟﻨﻮﻡ‪ .‬ﻛﻤﺎ ﺃﻧﻪ ﻗﺪ ﻳﺮﻓﻊ ﺻﻮﺗﻪ ﻃﻴﻠﺔ ﺍﳋﻄﺒﺔ ﺑﺼﻮﺭﺓ ﻓﻈﻴﻌﺔ‪ ،‬ﻭﻛﺄﳕﺎ ﻫﻮ‬
‫ﻳﻬﺪﺩ ﺍﳌﺼﻠﲔ ﻭﻳﺘﻮﻋﺪﻫﻢ! ﲟﺎ ﳚﻌﻠﻪ ﻣﻘﻠﻘﺎ‪ ،‬ﻭﺑﺎﻋﺜﺎ ﻋﻠﻰ ﺍﻟﺮﻓﺾ ﺍﻟﻨﻔﺴﻲ‬
‫ﻟﻜﻞ ﻣﺎ ﻳﻘﻮﻝ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﺣﻘﺎ!‬
‫ﻭﺇﳕﺎ ﺍﻟﻌﺪﻝ ﻭﺍﻟﻮﺳﻂ ﻣﻦ ﺫﻟﻚ ﻛﻠﻪ ﻣﺮﺍﻋﺎﺓ ﺍﳌﻌﺎﱐ‪ ،‬ﻭﻣﺴﺎﻗﺎﺕ ﺍﻟﻜﻼﻡ‪،‬‬
‫ﻋﻨﺪ ﺍﻷﺩﺍﺀ ﺍﳋﻄﺎﰊ؛ ﳉﻌﻞ ﻃﺒﻘﺔ ﺍﻟﺼﻮﺕ ﺗﺴﺘﺠﻴﺐ ﳌﻨﺎﺳﺒﺔ ﺍﳌﻘﺎﺻﺪ‪،‬‬
‫ﻭﺗﻠﻚ ﻫﻲ ﺣﻘﻴﻘﺔ ﺍﻟﺒﻼﻏﺔ ﻋﻠﻰ ﺍﳌﺴﺘﻮﻯ ﺍﻟﺼﻮﰐ‪.‬‬
 ‫‪133‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬
‫ﻛﻤﺎ ﺃﻥ ﺍﻷﺩﺍﺀ ﺍﳋﻄﺎﰊ ﰲ ﺣﺎﺟﺔ ﺇﱃ ﺍﻧﺘﻘﺎﺀ ﺍﻟﻜﻠﻤﺎﺕ ﻭﺍﻟﻌﺒﺎﺭﺍﺕ‬
‫ﻭﺍﻷﺳﺎﻟﻴﺐ ﺍﳌﻨﺎﺳﺒﺔ‪ .‬ﻓﻼ ﳚﻮﺯ ﻟﻠﺨﻄﻴﺐ ﺃﻥ ﻳﺴﺘﻌﻤﻞ ﻣﻦ ﺍﻟﻜﻠﻤﺎﺕ‬
‫ﻭﺍﻷﺳﺎﻟﻴﺐ‪ ،‬ﻣﺜﻼ‪ ،‬ﻣﺎ ﻟﻪ ﺩﻻﻟﺔ ﺳﻴﺌﺔ ﻋﻨﺪ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﰲ ﻧﻔﺴﻪ ﺣﻘﺎ‪.‬‬
‫ﺇ ﹾﺫ ﺃﻥ ﺍﻟﻠﻐﺔ ﺗﺘﺄﺛﺮ ﺑﺎﻟﺜﻘﺎﻓﺔ ﺗﺄﺛﺮﺍ ﺑﺎﻟﻐﺎ‪ ،‬ﻛﻤﺎ ﺗﺘﺄﺛﺮ ﰲ ﺯﻣﺎﻧﻨﺎ ﻫﺬﺍ ﺑﻮﺳﺎﺋﻞ‬
‫ﺍﻹﻋﻼﻡ ﺍﻟﱵ ﻻ ﺗﻔﺘﺄ ﺗﺼﻨﻊ ﺍﻟﺪﻻﻻﺕ ﻭﺍﳌﺼﻄﻠﺤﺎﺕ‪ ،‬ﻭﺗﺸﺤﻨﻬﺎ ﲟﺎ ﺗﺮﻳﺪ‬
‫ﻣﻦ ﺍﳌﻌﺎﱐ‪ ،‬ﰒ ﺗﺼﺒﻬﺎ ﻋﻠﻰ ﺍﻟﻌﺎﱂ ﺻﺒﺎ ! ﻭﻣﻦ ﻫﻨﺎ ﻓﻘﺪ ﺗﻔﺴﺪ ﺩﻻﻟﺔ ﺑﻌﺾ‬
‫ﺍﻷﻟﻔﺎﻅ ﺍﻟﺪﻳﻨﻴﺔ ﻋﻨﺪ ﺍﻟﻨﺎﺱ‪ ،‬ﰲ ﻇﺮﻭﻑ ﺧﺎﺻﺔ ﻭﺳﻴﺎﻗﺎﺕ ﺧﺎﺻﺔ؛ ﻷﺳﺒﺎﺏ‬
‫ﺳﻴﺎﺳﻴﺔ ﺃﻭ ﻣﺬﻫﺒﻴﺔ ﺃﻭ ﻋﺮﻓﻴﺔ‪ .‬ﻭﺍﳊﻜﻴﻢ ﻫﻮ ﺍﻟﺬﻱ ﻳﺘﺠﻨﺐ ﻣﺜﻞ ﺗﻠﻚ‬
‫ﺍﻟﺘﻌﺎﺑﲑ‪ ،‬ﺣﱴ ﻭﻟﻮ ﻛﺎﻧﺖ ﰲ ﻧﻔﺴﻬﺎ ﺣﻘﺎ؛ ﻷﻧﻪ ﺇﳕﺎ ﻳﺆﺩﻱ ﺇﱃ ﺳﻮﺀ ﺍﻟﻔﻬﻢ‪،‬‬
‫ﻭﺇﱃ ﺳﻮﺀ ﺍﻟﺘﻨـﺰﻳﻞ ﻟﻠﺤﻘﺎﺋﻖ ﺍﻟﺪﻳﻨﻴﺔ ﻋﻠﻰ ﺍﻟﻮﺍﻗﻊ‪ .‬ﻓﻤﺜﻼ‪ :‬ﻣﻌﺮﻭﻑ ﺃﻥ ﺍﻟﻨﱯ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﺳﺘﻌﻤﻞ ﻛﻠﻤـﺔ ) ِﻋﺼ‪‬ﺎﺑ‪‬ﺔ( ﰲ ﻭﺻـﻒ ﺃﺻﺤﺎﺑـﻪ‬
‫‪-‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ‪ -‬ﰲ ﺩﻋﺎﺋﻪ ﻳﻮﻡ ﺑﺪﺭ‪ ،‬ﻓﻘﺎﻝ‪) :‬ﺍﻟﻠﻬﻢ ﺇﻥ ‪‬ﻠﻚ ﻫﺬﻩ‬
‫ﺍﻟﻌﺼﺎﺑﺔ ﻣﻦ ﺃﻫﻞ ﺍﻹﺳﻼﻡ‪ ،‬ﻓﻠﻦ ﺗ‪‬ﻌﺒﺪ ﰲ ﺍﻷﺭﺽ()‪ (1‬ﻣﻊ ﺃﻥ ﺩﻻﻟﺔ ﻫﺬﻩ‬
‫ﺍﻟﻠﻔﻈﺔ ﺍﻟﻴﻮﻡ ﺇﳕﺎ ﻫﻲ ﻭﺍﻗﻌﺔ ﻋﻠﻰ ﻣﻌﲎ ﻃﺎﺋﻔﺔ ﺍﻹﺟﺮﺍﻡ‪ ،‬ﻭﺍﳋﺮﻭﺝ ﻋﻦ‬
‫ﺍ‪‬ﺘﻤﻊ‪ ،‬ﻭﺗﺮﻭﻳﻊ ﺍﻵﻣﻨﲔ‪ .‬ﻛﻤﺎ ﺃﻥ ﺑﻌﺾ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻷﺻﻴﻠﺔ ﺻﺎﺭﺕ‬
‫ﳍﺎ ﺩﻻﻻﺕ ﻧﺎﺑﻴﺔ‪ ،‬ﺃﻭ ﻣﻘﺮﻓﺔ ﰲ ﺍﻻﺳﺘﻌﻤﺎﻝ ﺍﳌﻌﺎﺻﺮ‪ ،‬ﻋﻠﻰ ﺍﳌﺴﺘﻮﻯ ﺍﻟﻌﺎﻣﻲ‪،‬‬
‫ﺃﻭ ﺭﲟﺎ ﺣﱴ ﻋﻠﻰ ﺍﳌﺴﺘﻮﻯ ﺍﻟﺜﻘﺎﰲ ﺍﻟﻌﺎﻡ! ﻭﻣﺎ ﻳﻘﺘﻀﻴﻪ ﺍﻟﻌﻘﻞ ﺇﳕﺎ ﻫﻮ ﲡﻨﺐ‬
‫ﺍﺳﺘﻌﻤﺎﳍﺎ‪ ،‬ﻣﺎ ﺩﺍﻡ ﻫﻨﺎﻙ ﻣﺎ ﻳﺮﺍﺩﻓﻬﺎ‪ .‬ﺍﻟﻠﻬﻢ ﺇﻻ ﺇﺫﺍ ﱂ ﻳﻜﻦ ﻟﻠﺒﻴﺎﻥ ﺑﺪ ﻣﻨﻬﺎ‪.‬‬
‫ﻭﻣﻨﺬ ﺍﻟﻘﺪﱘ ﻧﻄﻖ ﺍﻹﻣﺎﻡ ﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻭﻛﺮﻡ ﻭﺟﻬﻪ ﲝﻜﻤﺘﻪ ﺍﻟﺮﻓﻴﻌﺔ‬
‫ﷲ ﻭﺭﺳﻮﻟﹸﻪ؟!( ﻭﻗﺪ‬ ‫ﺏﺍُ‬ ‫ﻓﻘﺎﻝ‪) :‬ﺣﺪﺛﻮﺍ ﺍﻟﻨﺎﺱ ﲟﺎ ﻳﻌﺮﻓﻮﻥ! ﺃﲢﺒﻮﻥ ﺃﻥ ﻳ‪ ‬ﹶﻜﺬﱠ ‪‬‬
‫ﺏ‬
‫ﺳﺎﻗﻬﺎ ﺍﻹﻣﺎﻡ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺗﺮﲨ ٍﺔ ﻋﻠﻤﻴﺔ ﺗﺪﻝ ﻋﻠﻰ ﻓﻘ ٍﻪ ﻋﻈﻴﻢ ﻓﻘﺎﻝ‪) :‬ﺑﺎ ‪‬‬
‫ﺺ ﺑﺎﻟﻌﻠﻢ ﻗﻮﻣﹰﺎ ﺩﻭ ﹶﻥ ﻗﻮ ٍﻡ؛ ﻛﺮﺍﻫﻴ ﹶﺔ ﺃﻥ ﻻ ﻳﻔﻬﻤﻮﺍ! ﻭﻗﺎﻝ ‪‬ﻋِﻠﻲ‪:‬‬ ‫‪‬ﻣ ‪‬ﻦ ‪‬ﺧ ‪‬‬
‫)‪(2‬‬
‫ﷲ ﻭﺭﺳﻮﹸﻟﻪ!"(‬‫ﺏﺍ ُ‬ ‫"ﺣﺪﺛﻮﺍ ﺍﻟﻨﺎﺱ ﲟﺎ ﻳﻌﺮﻓﻮﻥ! ﺃﲢﺒﻮﻥ ﺃﻥ ‪‬ﻳ ﹶﻜ ﱠﺬ ‪‬‬

‫‪ -1‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ ‪ 32/1‬ﻭﻣﺴﻠﻢ ‪ 1763‬ﻭﺍﻟﺘﺮﻣﺬﻱ ‪ 3081‬ﻭﺍﺑﻦ ﺣﺒﺎﻥ ‪.114/11‬‬

‫‪ -2‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﻛﺘﺎﺏ ﺍﻟﻌﻠﻢ )ﺍﻟﺘﺮﲨﺔ(‪.‬‬
 ‫‪134‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬
‫ﻛﻤﺎ ﺃﻧﻪ ﻟﻴﺲ ﻣﻦ ﺍﳊﻜﻤﺔ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻷﻟﻔﺎﻅ ﺍﻟﱵ ﺻﺎﺭﺕ ﳍﺎ ﰲ‬
‫ﺍﻟﻘﺎﻣﻮﺱ ﺍﻟﺴﻴﺎﺳﻲ ﻭﺍﻹﻋﻼﻣﻲ ﺍﳌﻌﺎﺻﺮ ﺩﻻﻟﺔ ﻏﲑ ﻣﻘﺒﻮﻟﺔ‪ ،‬ﺃﻭ ﺻﺎﺭﺕ‬
‫ﺷﺘﻴﻤﺔ‪ ،‬ﺃﻭ ﺳﺒﺔ‪ ،‬ﺃﻭ ﻧﺒﺰﺍ‪ ،‬ﺃﻭ ﻟﻘﺒﺎ ﻣﻦ ﺍﻷﻟﻘﺎﺏ ﺍﻟﺘﻨﻘﻴﺼﻴﺔ ؛ ﰲ ﺣﻖ ﺣﺰﺏ‬
‫ﻣﺎ‪ ،‬ﺃﻭ ﻃﺎﺋﻔﺔ ﻣﺎ‪ ،‬ﺃﻭ ﺗﻴﺎﺭ ﺳﻴﺎﺳﻲ ﺃﻭ ﺛﻘﺎﰲ ﺃﻭ ﻋﺮﻗﻲ ﻣﺎ‪ .‬ﻓﺮﻏﻢ ﺃﻥ ﺗﻠﻚ‬
‫ﺍﻟﻠﻔﻈﺔ ﰲ ﺳﻴﺎﻗﻬﺎ ﺍﻟﺪﻳﲏ ﻟﻴﺴﺖ ﳍﺎ ﺗﻠﻚ ﺍﻟﺪﻻﻟﺔ ﻗﻄﻌﺎ؛ ﻟﻜﻦ ﻧﻈﺮﺍ ﳌﺂﳍﺎ‬
‫ﺍﻻﺳﺘﻌﻤﺎﱄ ﺍﻟﻴﻮﻡ؛ ﻭﺟﺐ ﻋﺪﻡ ﺍﺳﺘﻌﻤﺎﳍﺎ! ﻭﺍﷲ ﺗﻌﺎﱃ ﻳﻘﻮﻝ‪:‬‬
‫‪‬ﻭ‪‬ﻻ ﺗﹶﻨﹶﺎﺑ‪‬ﺰﹸﻭﺍ ﺑِﺎﻷَﻟﹾﻘﹶﺎﺏِ!‪) ‬ﺍﳊﺠﺮﺍﺕ‪(11:‬‬
‫ﻓﻠﻴﺲ ﻣﻦ ﺍﳊﻜﻤﺔ ﰲ ﺯﻣﻦ ﺍﺿﻄﺮﺍﺏ ﺍﳌﺼﻄﻠﺤﺎﺕ ﻭﺍﳌﻔﺎﻫﻴﻢ ﺍﺳﺘﻌﻤﺎﻝ‬
‫ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﱵ ﻗﺪ ﺗﺆﺩﻱ ﺇﱃ ﻗﺮﻑ ﺍﳌﺘﻠﻘﻲ ﻭﺳﻮﺀ ﻓﻬﻤﻪ ﻟﻠﺪﻳﻦ‪ ،‬ﺃﻭ ﺭﲟﺎ ﺇﱃ‬
‫ﺭﺩ ﻓﻌﻠﻪ ﺍﳌﻌﺎﻛﺲ ﳊﻘﻴﻘﺘﻪ! ﻭﻗﺪ ﻗﺎﻝ ﺍﷲ ﺟﻞ ﻭﻋﻼ‪:‬‬
‫‪‬ﻳ‪‬ﺎ ﺃﹶﻳ‪‬ﻬ‪‬ﺎ ﺍﻟﱠﺬِﻳﻦ‪ ‬ﺁﻣ‪‬ﻨﹸﻮﺍ ﻻ ﺗﹶﻘﹸﻮﻟﹸﻮﺍ ﺭ‪‬ﺍﻋِﻨﹶﺎ ﻭ‪‬ﻗﹸﻮﻟﹸﻮﺍ ﺍﻧﻈﹸﺮ‪‬ﻧﹶﺎ‬
‫ﻭ‪‬ﺍﺳ‪‬ﻤ‪‬ﻌ‪‬ﻮﺍ ﻭ‪‬ﻟِﻠﹾﻜﹶﺎﻓِﺮِﻳﻦ‪ ‬ﻋ‪‬ﺬﹶﺍﺏٌ ﺃﹶﻟِﻴﻢٌ‪) ‬ﺍﻟﺒﻘﺮﺓ‪(104:‬‬
‫ﻭﺇﻥ ﲣﻠﻖ ﺍﳋﻄﻴﺐ ﲟﺜﻞ ﻫﺬﻩ ﺍﳌﻘﺎﺻﺪ ﻭﺍﳋﻼﻝ ﳍﻮ ﻣﻦ ﺍﳊﻜﻤﺔ ﺍﻟﻐﺎﻟﻴﺔ!‬
‫ﻭﺇﳕﺎ ﻫﻲ ﻣﻨﺤﺔ ﻣﻦ ﺍﷲ؛ ﳌﻦ ﺃﺧﻠﺺ ﻗﺼﺪﻩ ﷲ‪ ،‬ﻓﻬﻮ ﻭﺣﺪﻩ ﺗﻌﺎﱃ‪:‬‬
‫‪‬ﻳ‪‬ﻮﺗِﻲ ﺍﻟﹾﺤِﻜﹾﻤ‪‬ﺔﹶ ﻣ‪‬ﻦ‪ ‬ﻳ‪‬ﺸﹶﺎﺀُ ﻭ‪‬ﻣ‪‬ﻦ‪ ‬ﻳ‪‬ﻮﺕﹶ ﺍﻟﹾﺤِﻜﹾﻤ‪‬ﺔﹶ ﻓﹶﻘﹶﺪ‪ ‬ﺃﹸﻭﺗِﻲ‪‬‬
‫ﺧﹶﻴ‪‬ﺮًﺍ ﻛﹶﺜِﻴﺮًﺍ ﻭ‪‬ﻣ‪‬ﺎ ﻳ‪‬ﺬﱠﻛﱠﺮ‪ ‬ﺇِﻻﹶ ﺃﹸﻭ‪‬ﻟﹸﻮﺍ ﺍﻷَﻟﹾﺒ‪‬ﺎﺏِ‪) ‬ﺍﻟﺒﻘﺮﺓ‪.(269:‬‬
‫ﲨﺎﻟﻴﺔ ﺍﳍﻨﺪﺍﻡ‬
‫ﲨﺎﻟﻴﺔ ﺍﳍﻨﺪﺍﻡ‪ ،‬ﻭﺧﺼﻮﺻﻴﺔ ﺍﻟﻠﺒﺎﺱ ﻟﻴﻮﻡ ﺍﳉﻤﻌﺔ؛ ﺃﻣﺮ ﻣﻬﻢ ﺟﺪﺍ ﺑﺎﻟﻨﺴﺒﺔ‬
‫ﻟﻠﺨﻄﻴﺐ ﻹﳒﺎﺡ ﺧﻄﺒﺘﻪ‪ .‬ﻭﻗﺪ ﻛﺎﻥ ﻟﺮﺳﻮﻝ ﺍﷲ ﺛﻮﺏ ﺧﺎﺹ ﺑﻴﻮﻡ‬
‫ﺍﳉﻤﻌﺔ‪.‬‬
‫ﻭﻣﺴﺄﻟﺔ ﺍﻟﻠﺒﺎﺱ‪ ،‬ﻋﻤﻮﻣﺎ‪ ،‬ﳍﺎ ﰲ ﻓﻦ ﺍﳋﻄﺎﺑﺔ ﻣﻮﻗﻊ ﺧﺎﺹ ﻟﻜﻮﻥ‬
‫ﺍﳋﻄﻴﺐ ﳏﻂ ﺃﻧﻈﺎﺭ ﺍﳌﺴﺘﻤﻌﲔ‪ ،‬ﻓﺘﻜﻮﻥ ﻫﻴﺄﺗﻪ ﻫﻲ ﺍﳋﻠﻔﻴﺔ ﺍﻹﻋﻼﻣﻴﺔ‪ ،‬ﺍﻟﱵ‬
‫ﺗﺆﻃﺮ ﻛﻼﻣﻪ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﻔﻨﻴﺔ ﻭﺍﳉﻤﺎﻟﻴﺔ‪ .‬ﻓﺮﲟﺎ ﻛﺎﻥ ﻟﺒﺎﺳﻪ ﳑﺎ ﻳﺴﺘﻔﺰ‬
‫ﺍﻷﻧﻈﺎﺭ ﻣﻦ ﺣﻴﺚ ﻫﻴﺄﺗﻪ‪ ،‬ﺃﻭ ﺃﻟﻮﺍﻧﻪ‪ ،‬ﺃﻭ ﳓﻮ ﺫﻟﻚ؛ ﻓﺘﺮﺗﺒﻂ ﺍﻷﺫﻫﺎﻥ ﺑﻪ ﺑﺪﻝ‬
 ‫‪135‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬
‫ﺃﻥ ﺗﺮﺗﺒﻂ ﺑﻜﻼﻣﻪ! ﺑﻞ ﺇﻥ ﺍﻟﻠﺒﺎﺱ ﻗﺪ ﻳﻔﺴﺮ ﻃﺒﻴﻌﺔ ﺍﻟﺸﺨﺺ ﻧﻔﺴﻪ! ﺃﺣﺐ‬
‫ﺫﻟﻚ ﺃﻭ ﺃﰉ‪ ،‬ﻭﻗﺼﺪﻩ ﺃﻡ ﱂ ﻳﻘﺼﺪﻩ‪ .‬ﺇﺫ ﺍﻟﻠﺒﺎﺱ ﺛﻘﺎﻓﺔ ﺍﺟﺘﻤﺎﻋﻴﺔ ﺗﻔﺮﺽ‬
‫ﻧﻔﺴﻬﺎ ِﻟﻤ‪‬ﺎ ﳍﺎ ﻣﻦ ﺩﻻﻻﺕ ﺍﻧﺘﻤﺎﺋﻴﺔ ﻭﻣﺬﻫﺒﻴﺔ ﻭﺗﺼﻮﺭﻳﺔ‪ .‬ﻭﺍﻻﺳﺘﺠﺎﺑﺔ ﻟﺬﻟﻚ‬
‫ﺤﻜﱠ ‪‬ﻤ ﹲﺔ(‪.‬‬‫ﺻ ﹲﻞ ﰲ ﻗﺎﻋﺪﺓ ﺍﻟﻔﻘﻪ ﺍﳌﺎﻟﻜﻲ‪ :‬ﻣﻦ ﻗﻮﳍﻢ‪) :‬ﺍﻟﻌﺎﺩ ﹸﺓ ﻣ‪ ‬‬ ‫ﻣﺆ ‪‬‬
‫ﻭﻋﻠﻴﻪ؛ ﻓﺎﳋﻄﻴﺐ ﻣﺪﻋﻮ ﻟﻠﺘﺰﻳﻲ ﺑﺎﻟﻠﺒﺎﺱ ﺍﳌﻐﺮﰊ ﺍﻷﺻﻴﻞ‪ ،‬ﳑﺎ ﻣﻀﻰ ﻋﻠﻴﻪ‬
‫ﻓﻘﻬﺎﺀ ﺍﳌﻐﺮﺏ ﻗﺮﻭﻧﺎ‪ ،‬ﻣﻦ ﺍﺭﺗﺪﺍﺀ ﺍﳉﻠﺒﺎﺏ ﺍﳌﻐﺮﰊ ﻭﺍﻟﺴﻠﻬﺎﻡ‪ ،‬ﻛﻠﻴﻬﻤﺎ ﺑﻠﻮﻥ‬
‫ﺍﻟﺒﻴﺎﺽ‪ .‬ﻭﻣﻨﺬ ﺍﻟﻘﺪﱘ ﺍﻋﺘﱪ ﺍﻟﻌﻠﻤﺎ ُﺀ ﳐﺎﻟﻔﺔ ﻋﺮﻑ ﺍﻟﺒﻠﺪ ﰲ ﺍﻟﻠﺒﺎﺱ ﻣﻦ‬
‫ﺧﻮﺍﺭﻡ ﺍﳌﺮﻭﺀﺓ‪ .‬ﻭﺇﳕﺎ ﻫﻢ ﺃﺻﻠﻮﺍ ﺫﻟﻚ ﰲ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ؛ ﻟﻠﻨﻬﻲ ﺍﻟﻮﺍﺭﺩ ﻋﻨﻪ‬
‫ﻓﻴﻤﺎ ﻳﺴﻤﻰ ﺑـ"ﻟﺒﺎﺱ ﺍﻟﺸﻬﺮﺓ"‪ ،‬ﻣﻦ ﻣﺜﻞ ﻗﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪:‬‬
‫ﺐ ﻓِﻴ ِﻪ‬
‫ﺴﻪ‪ ‬ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ ﹶﺛ ‪‬ﻮﺑ‪‬ﺎ ِﻣﹾﺜﹶﻠﻪ‪ ‬ﹸﺛﻢ‪ ‬ﺗﹶﻠﻬ‪ ‬‬
‫ﺏ ﺷ‪ ‬ﻬ ‪‬ﺮ ٍﺓ ﹶﺃﹾﻟ‪‬ﺒ ‪‬‬
‫ﺲ ﹶﺛ ‪‬ﻮ ‪‬‬‫) ‪‬ﻣ ‪‬ﻦ ﹶﻟِﺒ ‪‬‬
‫)‪(1‬‬
‫ﺍﻟﻨ‪‬ﺎ ‪‬ﺭ!(‬
‫ﻭﻗﺪ ﻇﻦ ﺍﻟﺒﻌﺾ ﺧﻄﺄ ﺃﻥ ﺍﻟﻠﺒﺎﺱ ﺑﺼﻮﺭﺗﻪ ﺍﳌﺸﺮﻗﻴﺔ ﻫﻮ ﻟﺒﺎﺱ ﺍﻟﺴﻨﺔ؛‬
‫ﻓﺘﺰﻳﻮﺍ ﺑﻪ ﰲ ﺍﳌﻐﺮﺏ ﺍﺗﺒﺎﻋﺎ ‪ -‬ﰲ ﻇﻨﻬﻢ ‪ -‬ﻟﻠﺴﻨﺔ! ﻭﺇﳕﺎ ﻫﻲ ﰲ ﺍﳊﻘﻴﻘﺔ‬
‫ﺃﻟﺒﺴﺔ ﻗﻮﻣﻴﺔ‪ ،‬ﺧﻠﻴﺠﻴﺔ ﺃﻭ ﺑﺎﻛﺴﺘﺎﻧﻴﺔ ﺃﻭ ﺃﻓﻐﺎﻧﻴﺔ‪ ،‬ﻭﻻ ﻋﻼﻗﺔ ﳍﺎ ﺑﺎﻟﺴﻨﺔ! ﻭﻗﺪ‬
‫ﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺃﻭﻝ ﻛﺘﺎﺏ ﺍﻟﻠﺒﺎﺱ ﻣﻦ ﺻﺤﻴﺤﻪ‪:‬‬
‫"ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ ﻛﺘﺎﺏ ﺍﻟﻠﺒﺎﺱ ﻭﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪ :‬ﻗﻞ ﻣﻦ ﺣﺮﻡ‬
‫ﺯﻳﻨﺔ ﺍﷲ ﺍﻟﱵ ﺃﺧﺮﺝ ﻟﻌﺒﺎﺩﻩ ﻭﻗﺎﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﻛﻠﻮﺍ‬
‫ﻭﺍﺷﺮﺑﻮﺍ ﻭﺍﻟﺒﺴﻮﺍ ﻭﺗﺼﺪﻗﻮﺍ ﻣﻦ ﻏﲑ ﺇﺳﺮﺍﻑ ﻭﻻ ﳐﻴﻠﺔ ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ‬
‫ﻑ ﺃﻭ‬ ‫ﻚ ﺍﺛﻨﺘﺎﻥ‪ :‬ﺳ ‪‬ﺮ ‪‬‬ ‫ﺖ؛ ﻣﺎ ﺃﺧﻄﹶﺄ‪‬ﺗ ‪‬‬ ‫ﺏ ‪‬ﻣﺎ ﺷﺌ ‪‬‬ ‫ﺲ ﻭﺍﺷﺮ ‪‬‬ ‫ﺖ‪ ،‬ﻭﺍﻟﺒ ‪‬‬ ‫" ﹸﻛ ﹾﻞ ﻣﺎ ﺷﺌ ‪‬‬
‫ﺨﻴﹶﻠ ﹲﺔ" )‪.(2‬‬
‫‪‬ﻣ ِ‬
‫ﻫﺬﻩ ﺿﻮﺍﺑﻂ ﻟﺒﺎﺱ ﺍﻟﺴﻨﺔ ﰲ ﺍﻹﺳﻼﻡ‪ :‬ﻧﺒﺬ ﺍﻟﺸﻬﺮﺓ ﻭﺍﻟﻜﱪﻳﺎﺀ ﻭﺍﳋﻴﻼﺀ‪.‬‬
‫ﲨ ﹶﻞ ﺻﺎﺣﺒﻪ ﲟﺎ ﻳﻠﻴﻖ ﲟﻜﺎﺭﻡ‬ ‫ﻭﺃﳝﺎ ﻟﺒﺎﺱ ﺑﻌﺪ ﺫﻟﻚ ‪‬ﺳ‪‬ﺘ ‪‬ﺮ ﺍﻟﻌﻮﺭﺓ‪ ،‬ﻭ ‪‬‬
‫ﺍﻷﺧﻼﻕ‪ ،‬ﻭﳏﺎﺳﻦ ﺍﻟﻌﺎﺩﺍﺕ‪ ،‬ﻭﱂ ﳜﺮﺝ ﺑﻪ ﻋﻦ ﻋﺮﻑ ﻭﻃﻨﻪ ﻭﺃﻫﻠﻪ؛ ﻓﻬﻮ‬
‫ﻟﺒﺎﺱ ﺍﻟﺴﻨﺔ‪ .‬ﻭﻣﻦ ﻫﻨﺎ ﻛﺎﻧﺖ ﻣﻮﺍﻓﻘﺔ ﺍﻟﻌﺎﺩﺓ ﺍﳉﺎﺭﻳﺔ ﻭﺍﻟﺘﻘﺎﻟﻴﺪ ﺍﻟﺮﺍﺳﺨﺔ ‪-‬‬
‫‪ -1‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ‪ 4029‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ ‪ 3606‬ﲟﻌﻨﺎﻩ‪.‬‬
‫‪ -2‬ﻭﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﺗﺮﺟﻢ ﺑﻪ ﺍﻟﺒﺨﺎﺭﻱ ﺃﺧﺮﺟﻪ ﺃﲪﺪ ‪ 181/2‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ ‪ 3605‬ﻭﺍﳊﺎﻛﻢ ‪.150/4‬‬
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‫ﺿﻤﻦ ﺗﻠﻚ ﺍﻟﻀﻮﺍﺑﻂ ﺍﳌﺬﻛﻮﺭﺓ ‪ -‬ﻣﻮﺍﻓﻘﺔ ﻟﻠﺪﻳﻦ ﻭﲤﺴﻜﺎ ﺑﺴﻨﺔ ﺳﻴﺪ‬
‫ﺍﳌﺮﺳﻠﲔ‪ .‬ﻓﻜﺎﻥ ﻟﺰﺍﻣﺎ ﻋﻠﻰ ﺍﳋﻄﻴﺐ ﺃﻥ ﻳﺘﻘﻴﺪ ﲟﺎ ﺳﺎﺭ ﻋﻠﻴﻪ ﺍﳌﻐﺎﺭﺑﺔ ﻣﻦ‬
‫ﺍﻟﻠﺒﺎﺱ ﺍﳌﻐﺮﰊ ﺍﻷﺻﻴﻞ‪ ،‬ﻋﻨﺪ ﺃﺩﺍﺀ ﺍﳋﻄﺒﺔ‪ .‬ﻭﺑﺬﻟﻚ ﻳﻜﻮﻥ ﻋﻠﻰ ﻟﺒﺎﺱ ﺍﻟﺴﻨﺔ‬
‫ﺣﻘﻴﻘﺔ‪.‬‬
‫ﻓﺈﺫﺍ ﲨﻊ ﺍﳋﻄﻴﺐ ﻛﻞ ﻫﺬﻩ ﺍﻟﻀﻮﺍﺑﻂ‪ ،‬ﺑﺸﱴ ﺃﻧﻮﺍﻋﻬﺎ ﻭﺃﺻﻨﺎﻓﻬﺎ ؛ ﻛﺎﻥ‬
‫ﺧﻄﻴﺒﺎ ﻧﺎﺟﺤﺎ ﺑﺈﺫﻥ ﺍﷲ‪ ،‬ﻭﻛﺎﻥ ﺇﱃ ﺍﻟﺴﺪﺍﺩ ﻭﺍﻟﺮﺷﺎﺩ ﺃﻗﺮﺏ ﺇﻥ ﺷﺎﺀ ﺍﷲ‪.‬‬
‫ﻭﺇﳕﺎ ﺍﳌﻮﻓﻖ ﻣﻦ ﻭﻓﻘﻪ ﺍﷲ‪.‬‬
‫ﻭﻗﺪ ﻳﺴﺘﺼﻌﺐ ﺍﻟﺒﻌﺾ ﺫﻟﻚ؛ ﻭﻟﻜﻨﻪ ﰲ ﺍﳊﻘﻴﻘﺔ ﺳﻬﻞ ﻋﻠﻰ ﻣﻦ ﺳﻬﻠﻪ‬
‫ﺍﷲ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﳕﺎ ﺍﻟﺸﺮﻁ ﺍﻷﻭﻝ ﺍﻟﺼﺪﻕ ﰲ ﻃﻠﺐ ﺍﳊﻖ‪ .‬ﻓﺈﺫﺍ ﺧﻠﺺ ﻟﻠﻌﺒﺪ‬
‫ﻫﺬﺍ؛ ﺳﻬﻞ ﻋﻠﻴﻪ ﻣﺎ ﺑﻌﺪﻩ ﺇﻥ ﺷﺎﺀ ﺍﷲ‪ ،‬ﻓﺒﺎﻟﺘﻌﻠﻢ ﻭﺍﻟﺘﺪﺭﺏ؛ ﺷﻴﺌﺎ ﻓﺸﻴﺌﺎ؛‬
‫ﻳﺼﻞ ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﻣﺒﺘﻐﺎﻩ‪ .‬ﻭﻣﻦ ﺟﻮﺍﻣﻊ ﹶﻛِﻠ ِﻤ ِﻪ ﺻﻠـﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻣﺎ ﺭﻭﺍﻩ‬
‫ﺤ ‪‬ﺮ ﺍﳋ ‪‬ﲑ ﻳ‪ ‬ﻌ ﹶﻄﻪ‪!‬‬
‫ﺤﻠﱡ ِﻢ‪ .‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ‪‬ﺘ ‪‬‬
‫ﺤ ﹾﻠ ‪‬ﻢ ﺑﺎﻟ‪‬ﺘ ‪‬‬
‫ﻣﺴﻠﻢ‪) :‬ﺇﳕﺎ ﺍﻟ ِﻌ ﹾﻠﻢ‪ ‬ﺑﺎﻟ‪‬ﺘ ‪‬ﻌﻠﱡﻢِ‪ ،‬ﻭﺇﳕﺎ ﺍﹾﻟ ِ‬
‫)‪(1‬‬
‫ﺸ ‪‬ﺮ ﻳ‪‬ﻮﹶﻗﻪ‪(!‬‬‫ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ‪‬ﺘ ِﻖ ﺍﻟ ‪‬‬

‫‪ -1‬ﺃﺧﺮﺟﻪ ﺍﻟﻄﱪﺍﱐ ﰲ ﺍﳌﻌﺠﻢ ﺍﻷﻭﺳﻂ ‪ 318/3‬ﻭﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺷﻌﺐ ﺍﻹﳝﺎﻥ ‪.398/7‬‬

 ‫‪137‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬

‫ﺧﻼﺻﺎﺕ ﻋﻤﻠﻴﺔ‬

‫ﻭﳝﻜﻦ ﺗﻠﺨﻴﺺ ﻣﺎ ﺳﺒﻖ ﻣﻦ ﺍﻟﻀﻮﺍﺑﻂ ﰲ ﺍﳌﺴﺎﺋﻞ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬

‫‪ -‬ﺍﻟﺼﻨﻒ ﺍﻷﻭﻝ‪ :‬ﺍﻟﻀﻮﺍﺑﻂ ﺍﳌﻮﺿﻮﻋﻴﺔ‪ ،‬ﻭﻫﻲ ﺭﺍﺟﻌﺔ ﺇﱃ ﺍﻻﺷﺘﻐﺎﻝ‬
‫ﺑﺎﳌﻌﻠﻮﻡ ﻣﻦ ﺍﻟﺪﻳﻦ ﺑﺎﻟﻀﺮﻭﺭﺓ‪ ،‬ﻭﲪﻞ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺍﻟﺘﻮﺳﻂ‬
‫ﻭﺍﻻﻋﺘﺪﺍﻝ‪.‬‬
‫‪ -‬ﺍﻟﺼﻨﻒ ﺍﻟﺜﺎﱐ‪ :‬ﺍﻟﻀﻮﺍﺑﻂ ﺍﳌﻨﻬﺠﻴﺔ‪ ،‬ﻭﻫﻲ ﻗﺎﺋﻤﺔ ﻋﻠﻰ ﺍﻋﺘﻤﺎﺩ ﺍﻷﻣﻮﺭ‬
‫ﺍﳌﻨﻬﺠﻴﺔ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
‫‪ 9‬ﺗﻮﻇﻴﻒ ﺃﺳﺎﻟﻴﺐ ﺍﻟﺘﻘﺮﻳﺐ ﻭﺍﻟﺘﺤﺒﻴﺐ ﰲ ﺍﳋﻄﺎﺏ؛‬
‫‪ 9‬ﲡﻨﻴﺐ ﺍﳌﻨﱪ ﺍﳌﻌﺎﺭﻙ ﺍﻟﺸﺨﺼﻴﺔ ﻭﺍﻟﺴﻴﺎﺳﻴﺔ ﻭﺍﻹﻋﻼﻣﻴﺔ؛‬
‫‪ 9‬ﲡﻨﺐ ﺇﻋﻼﻥ ﺍﻟﻔﺘﻮﻯ ﻣﻦ ﻓﻮﻕ ﺍﳌﻨﺎﺑﺮ ؛‬
‫‪ 9‬ﻣﺮﺍﻋﺎﺓ ﺍﳌﺴﺘﻮﻳﺎﺕ ﺍﻟﺜﻘﺎﻓﻴﺔ ﻭﺍﻟﺘﺨﺼﺼﺎﺕ ﺍﳌﺨﺘﻠﻔﺔ ؛‬
‫‪ 9‬ﺍﻹﳚﺎﺑﻴﺔ ﺑﺪﻝ ﺍﻟﻌﺪﻣﻴﺔ ؛ ﺑﻔﺘﺢ ﺑﺎﺏ ﺍﻷﻣﻞ ﻟﻠﻨﺎﺱ ﻭﻋﺪﻡ ﺍﻋﺘﻤﺎﺩ‬
‫ﺧﻄﺎﺏ ﺍﻟﺘﻴﺌﻴﺲ ؛‬
‫‪ 9‬ﺇﺧﻼﺹ ﺍﻟﻘﺼﺪ ﷲ‪ ،‬ﻭﻫﻮ ﺍﳊﺎﻛﻢ ﻋﻠﻰ ﻛﻞ ﻣﺎ ﻗﺒﻠﻪ‪.‬‬
‫‪ -‬ﺍﻟﺼﻨﻒ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻀﻮﺍﺑﻂ ﺍﻟﺼﻨﺎﻋﻴﺔ‪ ،‬ﻭ ﻫﻲ ﺗﺘﻤﺜﻞ ﻓﻴﻤﺎ ﻳﻠﻲ‪:‬‬
‫‪ 9‬ﺍﻻﺧﺘﺼﺎﺭ ﻭﺍﻟﺘﺮﻛﻴﺰ؛‬
‫‪ 9‬ﻭﺣﺪﺓ ﺍﳌﻮﺿﻮﻉ ﻭﺍﻟﻔﻜﺮﺓ؛‬
‫‪ 9‬ﺣﺴﻦ ﺍﻹﻟﻘﺎﺀ ﺍﳋﻄﺎﰊ ﺻﻮﺗﺎ ﻭﺃﺳﻠﻮﺑﺎ؛‬
‫‪ 9‬ﲨﺎﻟﻴﺔ ﺍﳍﻨﺪﺍﻡ‪.‬‬
 ‫‪138‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬
‫ﺍﻟﺪﻭﺭ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻟﻺﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ‬
‫ﻟﻴﺲ ﺩﻭﺭ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻣﻘﺘﺼﺮﺍ ﻋﻠﻰ ﺇﻣﺎﻣﺔ ﺍﻟﻨﺎﺱ ﻓﺤﺴﺐ؛ ﺑﻞ ﻫﻮ‬
‫ﰲ ﺣﻘﻴﻘﺔ ﺃﻣﺮﻩ ﺇﻣﺎﻡ ﳍﻢ ﺃﻳﻀﺎ ﰲ ﺍ‪‬ﺎﻝ ﺍﻻﺟﺘﻤﺎﻋﻲ ﺍﻟﻌﺎﻡ ﺑﺎﳌﻌﲎ ﺍﻟﺸﺎﻣﻞ‬
‫ﻟﻠﻜﻠﻤﺔ‪ .‬ﻓﻬﻮ ﻣﺮﺟﻌﻬﻢ ﻭﻣﻨﺎﻁ ﻣﺸﻮﺭ‪‬ﻢ ﰲ ﻛﻞ ﺷﺆﻭﻬﻧﻢ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﻟﺪﻧﻴﻮﻳﺔ‬
‫ﺳﻮﺍﺀ‪ .‬ﻛﺬﻟﻚ ﻫﻮ‪ ،‬ﻭﻛﺬﻟﻚ ﻛﺎﻥ ﻋﱪ ﺍﻟﺘﺎﺭﻳﺦ‪.‬‬
‫ﻭﻫﺬﺍ ﻣﻌﲎ ﺍﻻﻧﺘﺼﺎﺏ ﻟﻺﻣﺎﻣﺔ ﺍﻟﺪﻳﻨﻴﺔ ﻋﻨﺪ ﺍﻟﻌﻠﻤﺎﺀ‪ .‬ﺫﻟﻚ ﺃﻥ ﺍﻹﻣﺎﻣﺔ‬
‫ﻗﺪﻭﺓ ﺩﻳﻨﻴﺔ ﻭﺧﻠﻘﻴﺔ ﻗﺒﻞ ﺃﻥ ﺗﻜﻮﻥ ﻭﻇﻴﻔﺔ ﳏﺮﺍﺑﻴﺔ ﺃﻭ ﻣﻨﱪﻳﺔ‪ .‬ﻓﺎﻻﺑﺘﻼﺀ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻲ ‪ -‬ﲟﺎ ﻫﻮ ﺳﻠﻮﻙ ﺧﻠﻘﻲ ﺭﻓﻴﻊ ‪ -‬ﻫﻮ ﺃﺳﺎﺱ ﳒﺎﺡ ﺍﻹﻣﺎﻡ ﺃﻭ‬
‫ﻋﺪﻣﻪ‪ .‬ﻭﻣﻦ ﻫﻨﺎ ﻣﻦ ﺩﻋﺎﺀ ﻋﺒﺎﺩ ﺍﻟﺮﲪﻦ‪:‬‬
‫‪‬ﺭ‪‬ﺑ‪‬ﻨﹶﺎ ﻫ‪‬ﺐ‪ ‬ﻟﹶﻨﹶﺎ ﻣِﻦ‪ ‬ﺃﹶﺯﹾﻭ‪‬ﺍﺟِﻨﹶﺎ ﻭ‪‬ﺫﹸﺭ‪‬ﻳ‪‬ﺎﺗِﻨﹶﺎ ﻗﹸﺮ‪‬ﺓﹶ ﺃﹶﻋ‪‬ﻴ‪‬ﻦٍ‬
‫ﻭ‪‬ﺍﺟ‪‬ﻌ‪‬ﻠﹾﻨﹶﺎ ﻟِﻠﹾﻤ‪‬ﺘﱠﻘِﻴﻦ‪ ‬ﺇِﻣ‪‬ﺎﻣًﺎ‪) ‬ﺍﻟﻔﺮﻗﺎﻥ‪(74:‬‬
‫ﻓﺈﻣﺎﻣﺔ ﺍﳌﺘﻘﲔ ﻗﺎﺋﻤﺔ ﺃﺳﺎﺳﺎ ﻋﻠﻰ ﻧﻴﻞ ﺻﺎﺣﺒﻬﺎ ﺩﺭﺟﺔ ﻋﺎﻟﻴﺔ ﺟﺪﺍ ﻣﻦ ﺍﻟﺼﻔﺔ‬
‫ﻧﻔﺴﻬﺎ؛ ﺣﱴ ﻳﻜﻮﻥ ﺃﻫﻼ ﻟﻺﲤﺎﻡ ﺑﻪ ﻓﻴﻬﺎ‪ .‬ﻭﻛﻔﻰ ﺑﺬﻟﻚ ﺍﻣﺘﺤﺎﻧﺎ ﻭﺍﺑﺘﻼﺀ‪.‬‬
‫ﺫﻟﻚ ﻫﻮ ﺍﻷﺳﺎﺱ ﺍﻟﺬﻱ ﺑﻪ ﻧﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳋﻠﻴﻞ ‪ -‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ -‬ﻣﺎ‬
‫ﻧﺎﻝ ﻋﻨﺪ ﺍﷲ ﻣﻦ ﺇﻣﺎﻣﺔ ﺍﻟﻨﺎﺱ‪ ،‬ﻗﺎﻝ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫‪‬ﻭ‪‬ﺇِﺫِ ﺍﺑ‪‬ﺘﹶﻠﹶﻰ ﺇِﺑ‪‬ﺮ‪‬ﺍﻫِﻴﻢ‪ ‬ﺭ‪‬ﺑ‪‬ﻪ‪ ‬ﺑِﻜﹶﻠِﻤ‪‬ﺎﺕٍ ﻓﹶﺄﹶﺗﹶﻤ‪‬ﻬ‪‬ﻦ‪ ‬ﻗﹶﺎﻝﹶ ﺇِﻧﱢﻲ‬
‫ﺟ‪‬ﺎﻋِﻠﹸﻚ‪ ‬ﻟِﻠﻨﱠﺎﺱِ ﺇِﻣ‪‬ﺎﻣًﺎ‪ .‬ﻗﹶﺎﻝﹶ ﻭ‪‬ﻣِﻦ‪ ‬ﺫﹸﺭ‪‬ﻳ‪‬ﺘِﻲ ﻗﹶﺎﻝﹶ ﻻ ﻳ‪‬ﻨﹶﺎﻝﹸ‬
‫ﻋ‪‬ﻬ‪‬ﺪِﻱ ﺍﻟﻈﱠﺎﻟِﻤِﻴﻦ‪) !‬ﺍﻟﺒﻘﺮﺓ‪(124 :‬‬
‫ﺼﻪ‪ ‬ﺷﻴﺌﺎ ﻓﻘﺪ ﻇﻠﻢ! ﻭﺇﳕﺎ‬ ‫ﷲ ﺇﱃ ﺧﻠﻘﻪ‪ ،‬ﻣ ‪‬ﻦ ‪‬ﻧ ﹶﻘ ‪‬‬ ‫ﻓﺎﻹﻣﺎﻣﺔ ﺇﺫﻥ ﻫﻲ ‪‬ﻋ ‪‬ﻬﺪ‪ ‬ﺍ ِ‬
‫ﺍﻟﺘﻮﻓﻴﺔ ﻭﺍﻹﲤﺎﻡ ﺃﻥ ﻳﻘﻮﻡ ﺍﻹﻧﺴﺎﻥ ﲝﻘﻬﺎ‪ ،‬ﻋﻠﻰ ﺍﳌﺴﺘﻮﻯ ﺍﻟﺘﻌﺒﺪﻱ ﺍﶈﺾ‪،‬‬
‫ﻭﻋﻠﻰ ﺍﳌﺴﺘﻮﻯ ﺍﻻﺟﺘﻤﺎﻋﻲ ﺍﻟﻌﺎﻡ‪.‬‬

‫ﻁ ﺑﻪ ﻋﻬ ‪‬ﺪ‬ ‫ﻭﲟﺎ ﺃﻥ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻫﻮ ﺍﻹﻣﺎﻡ ﺍﻷﻋﻈﻢ‪ ،‬ﻭﻫﻮ ﺃﻭﻝ ﻣﻦ ‪‬ﻳﻨ‪‬ﺎ ﹸ‬

‫ﺍﷲ ﰲ ﳎﺎﻝ ﺍﻟﻌﻤﺮﺍﻥ ﺍﻟﺒﺸﺮﻱ؛ ﻓﻘﺪ ﻛﺎﻥ ‪ -‬ﺣﻔﻈﻪ ﺍﷲ ‪ -‬ﺃﻭ ﹶﻝ ﻣ‪‬ﺒﺎﺩ ٍﺭ ﺇﱃ‬
 ‫‪139‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬
‫ﺗﺄﺳﻴﺲ ﺍﻟﺘﻮﺟﻪ ﺍﻻﺟﺘﻤﺎﻋﻲ ﰲ ﺍﻟﻌﻤﻞ ﺍﻟﺪﻳﲏ‪ ،‬ﲟﺎ ﺍﺷﺘﻬﺮ ﻋﻨﻪ ‪ -‬ﺃﻋﺰﻩ ﺍﷲ‬
‫ﻭﻧﺼﺮﻩ ‪ -‬ﻣﻦ ﺧ‪‬ﻠﹸ ٍﻖ ﺍﺟﺘﻤﺎﻋﻲ ﻋﺎ ٍﻝ‪ ،‬ﻭﺳﻠﻮﻙ ﺗﻌﺎﻃﻔﻲ ﺭﻓﻴﻊ‪ ،‬ﻭﲟﺎ ﻣﺎﺭﺱ‬
‫ﻣﻦ ﺍﻧﺪﻣﺎﺝ ﻓﻌﻠﻲ ﰲ ﺍﻟﻮﺟﺪﺍﻥ ﺍﻟﺸﻌﱯ؛ ﻟﺘﻤﺘﲔ ﺭﻭﺍﺑﻂ ﺍ‪‬ﺘﻤﻊ ﺍﳌﻐﺮﰊ‪،‬‬
‫ﻭﺗﻘﻮﻳﺔ ﺃﻭﺍﺻﺮﻩ ﺍﻟﻮﻃﻨﻴﺔ‪ .‬ﻭﻛﻞ ﺫﻟﻚ ﲟﻨﻬﺞ ﺩﻳﲏ ﺗﻌﺒﺪﻱ ﳏﺾ!‬
‫ﺗﻮﺟﻴﻬﺎﺕ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻟﻠﻌﻠﻤﺎﺀ‬
‫ﻭﺑﻨﺎﺀ ﻋﻠﻰ ﺍﻟﻨﺼﻮﺹ ﺍﻟﺸﺮﻋﻴﺔ ﺍﳌﺘﻀﺎﻓﺮﺓ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﻭﺳﻨﺔ ﺳﻴﺪﻧﺎ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ؛ ﻓﺈﻥ ﻋﻠﻰ ﺍﻹﻣﺎﻡ ﺍﻟﻨﺎﺋﺐ ﻋﻦ ﺍﻹﻣﺎﻡ‬
‫ﺤﺮ‪‬ﺍِﺑ‪‬ﻴ ٍﺔ ﺃﻭ ﺧ‪‬ﻄﺎﺑﻴﺔٍ‪ ،‬ﺃﻭ‬
‫ﺍﻷﻋﻈﻢ ‪ -‬ﲟﺎ ﻗﻠﺪﻩ ﻣﻦ ﻭﻇﺎﺋﻒ ﻭﺧﻄﻂ ﺩﻳﻨﻴﺔ‪ِ ،‬ﻣ ‪‬‬
‫ﻭﻋﻈﻴﺔ ﻭﺇﺭﺷﺎﺩﻳﺔ ‪ -‬ﺃﻥ ﳚﻌﻞ ﺍﻟﻌﻤﻞ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻣﻦ ﺃﻫﻢ ﺃﻭﻟﻮﻳﺎﺗﻪ‪،‬‬
‫ﻭﺧﺎﺻﺔ ﻣﻦ ﺫﻟﻚ‪ :‬ﺍﻹﻧﺼﺎﺕ ﺇﱃ ﲨﻮﻉ ﺍﻟﺸﺒﺎﺏ ‪ -‬ﻛﻤﺎ ﺍﻗﺘﻀﺘﻪ‬
‫ﺗﻮﺟﻴﻬﺎﺕ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﳏﻤﺪ ﺍﻟﺴﺎﺩﺱ ﺣﻔﻈﻪ ﺍﷲ ‪ -‬ﻭﺇﺑﺪﺍﺀ ﺍﻻﻫﺘﻤﺎﻡ ﺍﳉﺎﺩ‬
‫ﲟﺎ ﻳﺸﻌﺮﻭﻥ ﺑﻪ ﻣﻦ ﻣﺸﺎﻛﻞ ﺇﺯﺍﺀ ﺃﺳﺮﻫﻢ‪ ،‬ﺃﻭ ﺇﺯﺍﺀ ﺍ‪‬ﺘﻤﻊ‪ ،‬ﻭﻣﺎ ﻳﻌﺎﻧﻮﻧﻪ ﻣﻦ‬
‫ﺿﻐﻮﻁ ﺍﻟﻌﺼﺮ ﻭﻗﻴﻤﻪ ﺍﳌﺎﺩﻳﺔ‪ ،‬ﻭﺗﻔﻬﻢ ﻣﺸﺎﻛﻠﻬﻢ ﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻟﻌﺎﻃﻔﻴﺔ ﻭﺍﳌﺎﻟﻴﺔ؛‬
‫ﻗﺼﺪ ﲡﺎﻭﺯﻫﺎ‪.‬‬
‫ﻭﻗﺪ ﻛﺎﻥ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻭﺍﺿﺤﺎ ﰲ ﺗﻘﺮﻳﺮ ﻫﺬﺍ ﺍﻻﲡﺎﻩ ﺍﻻﺟﺘﻤﺎﻋﻲ‪،‬‬
‫ﲞﻄﺎﺑﻪ ﺍﳌﻠﻜﻲ ﺍﻟﺴﺎﻣﻲ‪ ،‬ﻏﺪﺍﺓ ﺗﻨﺼﻴﺐ ﺍ‪‬ﺎﻟﺲ ﺍﻟﻌﻠﻤﻴﺔ ﺑﺎﳌﻤﻠﻜﺔ ﺍﳌﻐﺮﺑﻴـﺔ‬
‫‪-‬ﺣﺮﺳﻬﺎ ﺍﷲ‪ -‬ﺣﻴﺚ ﻗﺎﻝ ﺟﻼﻟﺘﻪ‪:‬‬
‫)ﻓﺈﻧﻨﺎ ﻗﺪ ﻭﺿﻌﻨﺎ ﻃﺎﺑﻌﻨﺎ ﺍﻟﺸﺮﻳﻒ ﻋﻠﻰ ﻇﻬﺎﺋﺮ ﺗﻌﻴﲔ ﺃﻋﻀﺎﺀ ﺍ‪‬ﺎﻟﺲ‬
‫ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﰲ ﺗﺮﻛﻴﺒﺘﻬﺎ ﺍﳉﺪﻳﺪﺓ‪ ،‬ﻣﻜﻠﻔﲔ ﻭﺯﻳﺮﻧﺎ ﰲ ﺍﻷﻭﻗﺎﻑ ﻭﺍﻟﺸﺆﻭﻥ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﺑﺘﻨﺼﻴﺒﻬﺎ؛ ﻟﺘﻘﻮﻡ ﻣﻦ ﺧﻼﻝ ﺍﻧﺘﺸﺎﺭﻫﺎ ﻋﱪ ﺍﻟﺘﺮﺍﺏ ﺍﻟﻮﻃﲏ‪ ،‬ﺑﺘﺪﺑﲑ‬
‫ﺍﻟﺸﺄﻥ ﺍﻟﺪﻳﲏ ﻋﻦ ﻗﺮﺏ‪ ،‬ﻭﺫﻟﻚ ﺑﺘﺸﻜﻴﻠﻬﺎ ﻣﻦ ﻋﻠﻤﺎﺀ ﻣﺸﻬﻮﺩ ﳍﻢ‬
‫ﺑﺎﻹﺧﻼﺹ ﻟﺜﻮﺍﺑﺖ ﺍﻷﻣﺔ ﻭﻣﻘﺪﺳﺎ‪‬ﺎ‪ ،‬ﻭﺍﳉﻤﻊ ﺑﲔ ﻓﻘﻪ ﺍﻟﺪﻳﻦ ﻭﺍﻻﻧﻔﺘﺎﺡ‬
 ‫‪140‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬
‫ﻋﻠﻰ ﻗﻀﺎﻳﺎ ﺍﻟﻌﺼﺮ‪ ،‬ﺣﺎﺛﲔ ﺇﻳﺎﻫﻢ ﻋﻠﻰ ﺍﻹﺻﻐﺎﺀ ﺇﱃ ﺍﳌﻮﺍﻃﻨﲔ‪ ،‬ﻭﻻ ﺳﻴﻤﺎ‬
‫)‪(1‬‬
‫ﺍﻟﺸﺒﺎﺏ ﻣﻨﻬﻢ‪ ،‬ﲟﺎ ﳛﻤﻲ ﻋﻘﻴﺪﻬﺗﻢ ﻭﻋﻘﻮﳍﻢ ﻣﻦ ﺍﻟﻀﺎﻟﲔ ﺍﳌﻀﻠﲔ!(‬
‫ﻭﳝﻜﻦ ﺃﻥ ﻧﻠﺨﺺ ﺃﻫﻢ ﻭﻇﺎﺋﻒ ﺍﻹﻣﺎﻣﺔ ﻋﻠﻰ ﺍﳌﺴﺘﻮﻯ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻓﻴﻤﺎ‬
‫ﻳﻠﻲ‪:‬‬
‫ﺃﻭﻻ‪ :‬ﺍﻟﻌﻤﻞ ﻋﻠﻰ ﲤﺘﲔ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺑﲔ ﺍﻟﻨﺎﺱ‬
‫ـﱢﲔ ﻟﻼﻧﺘﻤﺎﺀﺍﺕ ﺍﻟﻘﺒﻠﻴﺔ‪،‬‬ ‫ﺼ ‪‬ﻬ ِﺮ ﺍﳊﻜﻴﻢ ﺍﻟﱠﻠ َ‬‫ﻭﺫﻟﻚ ﺑﺎﻟﻌﻤﻞ ﻋﻠﻰ ﺍﻟ ‪‬‬
‫ﻭﺍﻟﻨـﺰﻋﺎﺕ ﺍﻟﻌﺮﻗﻴﺔ‪ ،‬ﻭﺇﺩﻣﺎﺟﻬﺎ ﲨﻴﻌﺎ ﰲ ﺍﻟﺮﺍﺑﻄﺔ ﺍﻟﺪﻳﻨﻴﺔ ﺍﻟﺸﺎﻣﻠﺔ‪ ،‬ﺍﳉﺎﻣﻌﺔ‬
‫ﳌﻔﻬﻮﻡ )ﺍﻷﻣﺔ( ﻭﻣﻔﻬﻮﻡ )ﺍﻟﻮﻃﻦ(‪ .‬ﻭﺇﳕﺎ ﻳﻜﻮﻥ ﺫﻟﻚ ﲜﻌﻞ ﺍﻟﺘﻘﻮﻯ ﺃﺳﺎﺱ‬
‫ﺍﻟﺘﻌﺎﺭﻑ ﺍﻻﺟﺘﻤﺎﻋﻲ؛ ﻣﺼﺪﺍﻗﺎ ﻟﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪:‬‬
‫‪‬ﻳ‪‬ﺎ ﺃﹶﻳ‪‬ﻬ‪‬ﺎ ﺍﻟﻨﱠﺎﺱ‪ ‬ﺇِﻧﱠﺎ ﺧﹶﻠﹶﻘﹾﻨﹶﺎﻛﹸﻢ‪ ‬ﻣِﻦ‪ ‬ﺫﹶﻛﹶﺮٍ ﻭ‪‬ﺃﹸﻧﺜﹶﻰ‬
‫ﻭ‪‬ﺟ‪‬ﻌ‪‬ﻠﹾﻨﹶﺎﻛﹸﻢ‪ ‬ﺷﹸﻌ‪‬ﻮﺑًﺎ ﻭ‪‬ﻗﹶﺒ‪‬ﺎﺋِﻞﹶ ﻟِﺘﹶﻌ‪‬ﺎﺭ‪‬ﻓﹸﻮﺍ ﺇِﻥ‪ ‬ﺃﹶﻛﹾﺮ‪‬ﻣ‪‬ﻜﹸﻢ‪ ‬ﻋِﻨﹾﺪ‪‬‬
‫ﺍﻟﻠﱠﻪِ ﺃﹶﺗﹾﻘﹶﺎﻛﹸﻢ‪ ‬ﺇِﻥ‪ ‬ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠِﻴﻢٌ ﺧﹶﺒِﻴﺮٌ‪) ‬ﺍﳊﺠﺮﺍﺕ‪(13:‬‬
‫ﻓﺎﻟﻮﻃﻦ ﻭﺣﺪﺓ ﻣﻨﺴﺠﺔ ﺗﺪﺍﺧﻠﺖ ﻓﻴﻬﺎ ﻋﺪﺓ ﻋﻨﺎﺻﺮ ﻋﱪ ﺍﻟﺘﺎﺭﻳﺦ‪ ،‬ﻟﻐﻮﻳﺔ‬
‫ﻭﻋﺮﻗﻴﺔ ﻭﺛﻘﺎﻓﻴﺔ‪...‬ﺇﱁ‪ .‬ﻭﻛﺎﻥ ﺍﻟﺪﻳﻦ ﻫﻮ ﺍﻟﺼﺎﻫﺮ ﳍﺎ ﲨﻴﻌﺎ ﲢﺖ ﻭﻻﻳﺔ ﺃﻣﲑ‬
‫ﺍﳌﺆﻣﻨﲔ‪ ،‬ﰲ ﻧﺴﻴﺞ ﺍﺟﺘﻤﺎﻋﻲ ﻭﺍﺣﺪ‪ .‬ﻭﺍﻹﻣﺎﻡ ﺍﳋﻄﻴﺐ ﺃﻭ ﺇﻣﺎﻡ ﺍﻟﺼﻼﺓ ‪-‬‬
‫ﲟﺎ ﻫﻮ ﻧﺎﺋﺐ ﻋﻦ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﰲ ﻭﻇﻴﻔﺘﻪ ﺍﻟﺪﻳﻨﻴﺔ ‪ -‬ﻭﺟﺐ ﺃﻥ ﻳﻨﺨﺮﻁ ﰲ‬
‫ﺍﶈﺎﻓﻈﺔ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻨﺴﻴﺞ‪ ،‬ﺑﻞ ﳚﺐ ﺃﻥ ﻳﺸﺘﻐﻞ ﺑﺘﻘﻮﻳﺘﻪ ﻭﺗﻨﻤﻴﺘﻪ‪ .‬ﻭﺇﳕﺎ‬
‫ﻳﻜﻮﻥ ﺫﻟﻚ ﲜﻌﻞ ﺍﳌﻔﺎﻫﻴﻢ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﻟﺘﺮﺑﻮﻳﺔ ﻣﺮﺟﻌﺎ ﻟﻜﻞ ﺍﻟﻌﻼﻗﺎﺕ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﺣﻴﺚ ﻳﺸﻌﺮ ﺍﳌﺮﺀ ﺑﺄﻧﻪ ﺇﺫ ﻳﺮﺑﻂ ﻋﻼﻗﺔ ﻣﺎ ﻳﺪﺧﻞ ﰲ ﻣﻌﲎ‬
‫ﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﲤﺎﻣﺎ ﻛﻤﺎ ﻳﺪﺧﻞ ﰲ ﻓﻀﺎﺀ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺰﻛﺎﺓ‪ .‬ﻭﻟﻴﺲ ﻋﺒﺜﺎ ﺃﻥ ﺟﻌﻞ‬
‫ﺍﻹﺳﻼﻡ ﺻﻠﺔ ﺍﻷﺭﺣﺎﻡ ‪-‬ﻭﻫﻲ ﻋﻼﻗﺔ ﺍﺟﺘﻤﺎﻋﻴﺔ ﲝﺘﺔ‪ -‬ﻣﻦ ﺃﻋﻈﻢ ﺍﻟﻌﺒﺎﺩﺍﺕ!‬
‫ﻭﺭﺗﺐ ﳍﺎ ﺣﻜﻢ ﺍﻟﻮﺟﻮﺏ‪ ،‬ﻭﺗﻮﻋﺪ ﻗﺎﻃﻌﻬﺎ ﺑﺄﺷﺪ ﺍﻟﻮﻋﻴﺪ‪ .‬ﺫﻟﻚ ﺃﻥ ﺩﻭﺍﻡ‬

‫‪ -1‬ﻣﻦ ﺧﻄﺎﺏ ﺟﻼﻟﺘﻪ ﻏﺪﺍﺓ ﺗﻨﺼﻴﺐ ﺍ‪‬ﻠﺲ ﺍﻟﻌﻠﻤﻲ ﺍﻷﻋﻠﻰ‪ ،‬ﻭﺍ‪‬ﺎﻟﺲ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻹﻗﻠﻴﻤﻴﺔ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ‪ 30‬ﺃﺑﺮﻳـﻞ‬
‫‪.2004‬‬
 ‫‪141‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬
‫ﺍﻟﺪﻳﻦ ﻭﺍﺳﺘﻤﺮﺍﺭﻩ ﺇﳕﺎ ﻳﻜﻮﻥ ﺑﺪﻭﺍﻡ ﺳﻼﻣﺔ ﺍ‪‬ﺘﻤﻊ ﻣﻦ ﺍﻟﺘﻤﺰﻕ ﻭﺍﻟﺘﻔﺮﻕ‬
‫ﻭﺍﻻﺧﺘﻼﻝ‪ .‬ﻭﻣﻦ ﻫﻨﺎ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﺆﺳﺲ ﳍﺬﺍ ﺍﳌﻌﲎ‪:‬‬
‫‪‬ﻳ‪‬ﺎ ﺃﹶﻳ‪‬ﻬ‪‬ﺎ ﺍﻟﻨﱠﺎﺱ‪ ‬ﺍﺗﱠﻘﹸﻮﺍ ﺭ‪‬ﺑ‪‬ﻜﹸﻢ‪ ‬ﺍﻟﱠﺬِﻱ ﺧﹶﻠﹶﻘﹶﻜﹸﻢ‪ ‬ﻣِﻦ‪ ‬ﻧﹶﻔﹾﺲٍ‬
‫ﻭ‪‬ﺍﺣِﺪ‪‬ﺓٍ‪ ،‬ﻭ‪‬ﺧﹶﻠﹶﻖ‪ ‬ﻣِﻨﹾﻬ‪‬ﺎ ﺯﹶﻭ‪‬ﺟ‪‬ﻬ‪‬ﺎ‪ ،‬ﻭ‪‬ﺑ‪‬ﺚﱠ ﻣِﻨﹾﻬ‪‬ﻤ‪‬ﺎ ﺭِﺟ‪‬ﺎﻻﹰ ﻛﹶﺜِﻴﺮًﺍ‬
‫ﻭ‪‬ﻧِﺴ‪‬ﺎﺀً‪ ،‬ﻭ‪‬ﺍﺗﱠﻘﹸﻮﺍ ﺍﻟﻠﱠﻪ‪ ‬ﺍﻟﱠﺬِﻱ ﺗﹶﺴ‪‬ﺎﺀﻟﹸﻮﻥ‪ ‬ﺑِﻪِ ﻭ‪‬ﺍﻷَﺭ‪‬ﺣ‪‬ﺎﻡ‪ .‬ﺇِﻥ‪ ‬ﺍﻟﻠﱠﻪ‪‬‬
‫ﻛﹶﺎﻥ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻜﹸﻢ‪ ‬ﺭ‪‬ﻗِﻴﺒًﺎ‪) ‬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 .‬ﻓﻴ‪‬ﻌ ‪‬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 ‬ﻳ‪‬ﻮﻓﹸﻮﻥ‪ ‬ﺑِﻌ‪‬ﻬ‪‬ﺪِ ﺍﻟﻠﱠﻪِ ﻭ‪‬ﻻ ﻳ‪‬ﻨﻘﹸﻀﹸﻮﻥ‪ ‬ﺍﻟﹾﻤِﻴﺜﹶﺎﻕ‪ .‬ﻭ‪‬ﺍﻟﱠﺬِﻳﻦ‪‬‬
‫ﻳ‪‬ﺼِﻠﹸﻮﻥ‪ ‬ﻣ‪‬ﺎ ﺃﹶﻣ‪‬ﺮ‪ ‬ﺍﻟﻠﱠﻪ‪ ‬ﺑِﻪِ ﺃﹶﻥ‪ ‬ﻳ‪‬ﻮﺻﹶﻞﹶ ﻭ‪‬ﻳ‪‬ﺨﹾﺸﹶﻮ‪‬ﻥ‪ ‬ﺭ‪‬ﺑ‪‬ﻬ‪‬ﻢ‪ ‬ﻭ‪‬ﻳ‪‬ﺨﹶﺎﻓﹸﻮﻥ‪ ‬ﺳ‪‬ﻮﺀَ‬
‫ﺍﻟﹾﺤِﺴ‪‬ﺎﺏِ‪) ‬ﺍﻟﺮﻋﺪ‪(21-20:‬‬
‫ﻭﺇﳕﺎ ﻧﻘﻢ ﻣﻦ ﺍﻷﻣﻢ ﺍﻟﺴﺎﺑﻘﺔ ﲟﺎ ﻧﻘﻀﺖ ﻣﻦ ﺗﻠﻚ ﺍﳌﻌﺎﱐ ﺍﻟﻌﻈﻤﻰ‪ ،‬ﻓﻔﺴﻘﺖ‬
‫ﻋﻦ ﺃﻣﺮ ﺍﷲ‪:‬‬
‫‪‬ﻭ‪‬ﺍﻟﱠﺬِﻳﻦ‪ ‬ﻳ‪‬ﻨﻘﹸﻀﹸﻮﻥ‪ ‬ﻋ‪‬ﻬ‪‬ﺪ‪ ‬ﺍﻟﻠﱠﻪِ ﻣِﻦ‪ ‬ﺑ‪‬ﻌ‪‬ﺪِ ﻣِﻴﺜﹶﺎﻗِﻪِ ﻭ‪‬ﻳ‪‬ﻘﹾﻄﹶﻌ‪‬ﻮﻥ‪ ‬ﻣ‪‬ﺎ‬
‫ﺽ ﺃﹸﻭ‪‬ﻟﹶﺌِﻚ‪ ‬ﻟﹶﻬ‪‬ﻢ‪‬‬ ‫ﺃﹶﻣ‪‬ﺮ‪ ‬ﺍﻟﻠﱠﻪ‪ ‬ﺑِﻪِ ﺃﹶﻥ‪ ‬ﻳ‪‬ﻮﺻﹶﻞﹶ ﻭ‪‬ﻳ‪‬ﻔﹾﺴِﺪ‪‬ﻭﻥ‪ ‬ﻓِﻲ ﺍﻷَﺭ‪ِ ‬‬
‫ﺍﻟﻠﱠﻌ‪‬ﻨﹶﺔﹸ ﻭ‪‬ﻟﹶﻬ‪‬ﻢ‪ ‬ﺳ‪‬ﻮﺀُ ﺍﻟﺪ‪‬ﺍﺭِ!‪) ‬ﺍﻟﺮﻋﺪ‪(25:‬‬
‫ﻓﺘﻤﺘﲔ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺣﻔﻆ ﺍﻟﻨﺴﻴﺞ ﺍﻻﺟﺘﻤﺎﻋﻲ ﺍﻟﻮﻃﲏ؛ ﺇﳕﺎ‬
‫ﻳﺘﻤﺎﻥ ﺑﺎﻟﺪﺧﻮﻝ ﰲ ﺍﻷﻋﻤﺎﻝ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﺍﻟﻘﺎﺋﻤﺔ ﻋﻠﻰ ﻣﻘﺎﺻﺪ ﺍﻟﺘﻌﺎﻃﻒ‬
‫ﻭﺍﻟﺘﻮﺍﺩ ﻭﺍﻟﺘﺮﺍﺣﻢ‪ .‬ﻓﻬﺬﻩ ﺍﳌﻌﺎﱐ ﻭﺃﺿﺮﺍ‪‬ﺎ 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؛ ِﻟﻤ‪‬ﺎ 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 ﺗﺪﺍﻋ‪‬ﻰ ﻟﻪ ﺳﺎﺋ ‪‬ﺮ ﺍﳉﺴ ِﺪ ﺑﺎﻟﺴ‪‬ﻬ ِﺮ‬
‫)‪(1‬‬
‫ﺤﻤ‪‬ﻰ‪(!..‬‬ ‫ﻭﺍﹾﻟ ‪‬‬
‫ﻒ؛ ﻛﻞ ﺫﻟﻚ ﺃﻋﻤﺎﻝ ﻗﻠﺒﻴﺔ ﻭﺟﺪﺍﻧﻴﺔ ﻣﺸﺘﺮﻛﺔ‬ ‫ﻓﺎﻟ‪‬ﺘﻮ‪‬ﺍ ‪‬ﺩ ﻭﺍﻟ‪‬ﺘﺮ‪‬ﺍ ‪‬ﺣ ‪‬ﻢ ﻭﺍﻟﺘ‪‬ﻌﺎ 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 ﺍﳌﺮﺗ‪‬ﺒﺔ ﻋﻠﻴﻪ ﺩﻳﻨﺎ‬
‫ﻭﺩﻧﻴﺎ !‬

‫‪ -1‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ ‪ 207/4‬ﻭﻣﺴﻠﻢ ﺑﺮﻗﻢ ‪ 2586‬ﻭﺍﻟﺒﻴﻬﻘﻲ ‪.353/3‬‬

 ‫‪143‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬

‫ﺛﺎﻧﻴﺎ‪ :‬ﺍﻟﺴﻌﻲ ﰲ ﺍﻟﺼﻠﺢ ﺑﲔ ﺍﳌﺘﺨﺎﺻﻤﲔ ﻭﻧﺸﺮ ﺍﶈﺒﺔ ﻭﺍﻟﺴﻼﻡ ﺑﲔ‬

‫ﺍﻟﻨﺎﺱ‬
‫ﺫﻟﻚ ﺃﻥ »ﺍﶈﺒﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ« ﻣﻦ ﺃﻋﻈﻢ ﻣﻘﺎﺻﺪ ﺍﻟﺴﻠﻮﻙ ﺍﻟﺪﻳﲏ ﰲ‬
‫ﺍﻹﺳﻼﻡ‪ ،‬ﺑﻞ ﺇﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺪ ﺟﻌﻠﻬﺎ ﺷﺮﻁ ﺩﺧﻮﻝ ﺍﳉﻨﺔ‪.‬‬
‫ﻓﻌﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪) :‬ﻭﺍﻟﺬﻱ ﻧﻔﺴﻲ‬
‫ﺑﻴﺪﻩ ﻻ ﺗﺪﺧﻠﻮﻥ ﺍﳉﻨﺔ ﺣﱴ ﺗﺆﻣﻨﻮﺍ‪ ،‬ﻭﻻ ﺗﺆﻣﻨﻮﺍ ﺣﱴ ‪‬ﺗﺤ‪‬ﺎ‪‬ﺑﻮﺍ‪ ..‬ﺃ ‪‬ﻭ ﹶﻻ ﺃﺩﻟﱡ ﹸﻜ ‪‬ﻢ‬
‫ﻋﻠﻰ ﺷﻲﺀ ﺇﺫﺍ ﻓﻌﻠﺘﻤﻮﻩ ﲢﺎﺑﺒﺘﻢ؟ ﹶﺃ ﹾﻓﺸ‪‬ﻮﺍ ﺍﻟﺴ‪‬ﻼﻡ ﺑﻴﻨﻜﻢ()‪ (1‬ﻭﰲ ﺭﻭﺍﻳﺔ‬
‫ﻣﻔﺼﻠﺔ ﻋﻦ ﺍﻟﺰﺑﲑ ﺑﻦ ﺍﻟﻌﻮﺍﻡ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ -‬ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﺏ ﺇﻟﻴﻜﻢ ﺩ‪‬ﺍ ُﺀ ﺍﻷﻣﻢ ﻗﺒﻠﻜﻢ‪ :‬ﺍﳊﺴ ‪‬ﺪ ﻭﺍﻟﺒﻐﻀﺎﺀ ! ﻫﻲ ﺍﳊﺎﻟﻘﺔ‬ ‫ﻭﺳﻠﻢ ﻗﺎﻝ‪ ) :‬ﺩ ‪‬‬
‫! ﺣﺎﻟﻘﺔ ﺍﻟﺪﻳﻦ ﻻ ﺣﺎﻟﻘﺔ ﺍﻟﺸﻌﺮ ! ﻭﺍﻟﺬﻱ ﻧﻔﺲ ﳏﻤﺪ ﺑﻴﺪﻩ ﻻ ﺗﺪﺧﻠﻮﺍ ﺍﳉﻨﺔ‬
‫ﺣﱴ ﺗﺆﻣﻨﻮﺍ ! ﻭﻻ ﺗﺆﻣﻨﻮﺍ ﺣﱴ ﲢﺎﺑﻮﺍ! ﺃﻓﻼ ﺃﻧﺒﺌﻜﻢ ﺑﺸﻲﺀ ﺇﺫﺍ ﻓﻌﻠﺘﻤﻮﻩ‬
‫)‪(2‬‬
‫ﲢﺎﺑﺒﺘﻢ ؟ ﹶﺃ ﹾﻓﺸ‪‬ﻮﺍ ﺍﻟﺴﻼ ‪‬ﻡ ﺑﻴﻨﻜﻢ!(‬
‫ﻓﺎﻹﻣﺎﻡ ﺇﺫﻥ ﻣﻄﺎﻟﺐ ﺑﺘﺄﺳﻴﺲ ﻫﺬﺍ ﺍﳌﻌﲎ ﺍﻟﻌﻈﻴﻢ ﰲ ﺍ‪‬ﺘﻤﻊ‪ ،‬ﻭﺑﺘﺰﻛﻴﺘﻪ‪،‬‬
‫ﻭﺗﺮﺑﻴﺔ ﺍﳋﻠﻖ ﻋﻠﻴﻪ؛ ﺇﳝﺎﻧﹰﺎ ﻭ ‪‬ﺧﻠﹸﻘﹰﺎ‪ .‬ﰒ ﻫﻮ ﻣﻄﺎﻟﺐ ﺑﻌﺪ ﺫﻟﻚ ﲝﻔﻈﻪ ﻣﻦ ﺃﻥ‬
‫ﳜﺘﺮﻣﻪ ﺷﻴﻄﺎﻥ ﺑﺸﻲﺀ ﻣﻦ ﺍﳋﺼﻮﻣﺎﺕ ﻭﺍﻟﻌﺪﺍﻭﺍﺕ ﺍﻟﻨﺎﺷﺌﺔ ﺑﲔ ﺍﻟﻨﺎﺱ‪ .‬ﻭﻫﻮ‬
‫ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪:‬‬
‫‪‬ﻭ‪‬ﺇِﻥ‪ ‬ﻃﹶﺎﺋِﻔﹶﺘﹶﺎﻥِ ﻣِﻦ‪ ‬ﺍﻟﹾﻤ‪‬ﺆ‪‬ﻣِﻨِﻴﻦ‪ ‬ﺍﻗﹾﺘﹶﺘﹶﻠﹸﻮﺍ ﻓﹶﺄﹶﺻﹾﻠِﺤ‪‬ﻮﺍ ﺑ‪‬ﻴ‪‬ﻨﹶﻬ‪‬ﻤ‪‬ﺎ!‪‬‬
‫)ﺍﳊﺠﺮﺍﺕ‪(9:‬‬
‫ﻭﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ‪:‬‬
‫‪‬ﺇِﻧﱠﻤ‪‬ﺎ ﺍﻟﹾﻤ‪‬ﺆ‪‬ﻣِﻨﹸﻮﻥ‪ ‬ﺇِﺧﹾﻮ‪‬ﺓﹲ ﻓﹶﺄﹶﺻﹾﻠِﺤ‪‬ﻮﺍ ﺑ‪‬ﻴ‪‬ﻦ‪ ‬ﺃﹶﺧﹶﻮ‪‬ﻳ‪‬ﻜﹸﻢ‪ ‬ﻭ‪‬ﺍﺗﱠﻘﹸﻮﺍ ﺍﻟﻠﱠﻪ‪‬‬
‫ﻟﹶﻌ‪‬ﻠﱠﻜﹸﻢ‪ ‬ﺗﹸﺮ‪‬ﺣ‪‬ﻤ‪‬ﻮﻥ‪) ‬ﺍﳊﺠﺮﺍﺕ‪(10:‬‬
‫‪ -1‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ‪ 54‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ ‪ 5193‬ﻭﺍﻟﺘﺮﻣﺬﻱ ‪ 2510‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ ‪.68‬‬
‫‪ -2‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ ‪ 164/1‬ﻭﺍﻟﺒﺰﺍﺭ ‪ 192/6‬ﻭﺍﻟﺒﻴﻬﻘﻲ ‪ 232/10‬ﻭﺃﻭﺭﺩﻩ ﺍﳍﻴﺜﻤﻲ ﰲ ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ‪ 30/8‬ﻭﻗﺎﻝ ﺭﻭﺍﻩ‬
‫ﺍﻟﺒﺰﺍﺭ ﻭﺇﺳﻨﺎﺩﻩ ﺟﻴﺪ‪.‬‬
 ‫‪144‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬
‫ﻭﺍﻹﻣﺎﻡ ﲟﺎ ﻫﻮ ﳏﻞ ﺛﻘﺔ ﺍﳉﻤﻴﻊ ﻛﺎﻥ ﻫﻮ ﺍﳌﺮﺟﻊ ﺍﻷﺳﺎﺱ ﰲ ﻓﺾ‬
‫ﺍﻟﻨـﺰﺍﻋﺎﺕ ﺣﺒﻴﺎ؛ ﻋﻠﻰ ﺍﳌﺴﺘﻮﻯ ﺍﻻﺟﺘﻤﺎﻋﻲ ﺍﻟﻌﺎﻡ ﺑﲔ ﺳﺎﺋﺮ ﺍﳌﺘﺨﺎﺻﻤﲔ‪،‬‬
‫ﻛﻴﻔﻤﺎ ﻛﺎﻧﻮﺍ‪ :‬ﻗﺒﺎﺋ ﹶﻞ ﻭﻋﺸﺎﺋ ‪‬ﺮ ﻭﺍﲡﺎﻫﺎﺕ؛ ﻭﻋﻠﻰ ﺍﳌﺴﺘﻮﻯ ﺍﻷﺳﺮﻱ ﺍﳋﺎﺹ‬
‫ﺑﲔ ﺍﻟﺰﻭﺟﲔ‪ ،‬ﻹﻋﺎﺩﺓ ﺇﺟﺮﺍﺀ ﻣﺴﺎﻟﻚ ﺍﶈﺒﺔ ﻭﺍﻟﻮﺋﺎﻡ ﺑﻴﻨﻬﻤﺎ‪ .‬ﻓﻮﻇﻴﻔﺔ ﺍﻟﺼﻠﺢ‬
‫ﺍﻷﺳﺮﻳﺔ ﻗﺎﺋﻤﺔ ﺑﻪ ﻣﻦ ﺑﺎﺏ ﺃﻭﱃ ﻭﺃﺣﺮﻯ‪ .‬ﺫﻟﻚ ﺃﻥ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪:‬‬
‫‪‬ﻭ‪‬ﺇِﻥ‪ ‬ﺍﻣ‪‬ﺮ‪‬ﺃﹶﺓﹲ ﺧﹶﺎﻓﹶﺖﹾ ﻣِﻦ‪ ‬ﺑ‪‬ﻌ‪‬ﻠِﻬ‪‬ﺎ ﻧﹸﺸﹸﻮﺯﹰﺍ ﺃﹶﻭ‪ ‬ﺇِﻋ‪‬ﺮ‪‬ﺍﺿﹰﺎ ﻓﹶﻼ‬
‫ﺟ‪‬ﻨﹶﺎﺡ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻬِﻤ‪‬ﺎ ﺃﹶﻥ‪ ‬ﻳﺼﹼﺎﻟِﺤ‪‬ﺎ ﺑ‪‬ﻴ‪‬ﻨﹶﻬ‪‬ﻤ‪‬ﺎ ﺻﹸﻠﹾﺤًﺎ‪ ،‬ﻭ‪‬ﺍﻟﺼﱡﻠﹾﺢ‪ ‬ﺧﹶﻴ‪‬ﺮٌ‪‬‬
‫)ﺍﻟﻨﺴﺎﺀ‪(128:‬‬
‫ﻟﻦ ﳚﺮﻱ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﻟﺘﻄﺒﻴﻖ ﺇﻻ ﺑﺘﺪﺧﻞ ﺃﻫﻞ ﺍﻟﻔﻀﻞ ﻭﺍﻟﺼﻼﺡ ﰲ‬
‫ﺍﻷﻣﺮ‪ .‬ﻭ ‪‬ﻣ ‪‬ﻦ ﺃﻋﻠﻰ ﻗﹸ ‪‬ﺪ ‪‬ﻭ ﹰﺓ ﻭﺃﻧﺒ ﹸﻞ ﺳﻠﻮﻛﺎ ﻣﻦ ﺇﻣﺎﻡ ﺍﻟﻘﻮﻡ؟ ﻭﻗﺪ ﻣﺮ ﺑﻴﺎﻥ ﻗﻮﻟﻪ‬
‫ﺗﻌﺎﱃ‪:‬‬
‫‪‬ﻭ‪‬ﺍﺟ‪‬ﻌ‪‬ﻠﹾﻨﹶﺎ ﻟِﻠﹾﻤ‪‬ﺘﱠﻘِﻴﻦ‪ ‬ﺇِﻣ‪‬ﺎﻣًﺎ‪) ‬ﺍﻟﻔﺮﻗﺎﻥ‪(74:‬‬
‫ﺛﺎﻟﺜﺎ‪ :‬ﺍﻟﺴﻌﻲ ﰲ ﻣﺼﺎﱀ ﺍﻟﻨﺎﺱ ﻭﻗﻀﺎﺀ ﺣﻮﺍﺋﺠﻬﻢ‬
‫ﻭﻻ ﺗﻜﺘﻤﻞ ﻭﻇﻴﻔﺔ ﺍﻹﻣﺎﻣﺔ ‪ -‬ﰲ ﺍﳊﻘﻴﻘﺔ ‪ -‬ﺣﱴ ﻳﻜﻮﻥ ﺻﺎﺣﺒﻬﺎ ﻗﺪ‬
‫ﺍﳔﺮﻁ ﰲ ﺍﳍﻢ ﺍﻻﺟﺘﻤﺎﻋﻲ؛ ﺑﺎﻟﺴﻌﻲ ﺍﻟﺼﺎﺩﻕ ﰲ ﺧﺪﻣﺔ ﻣﺼﺎﱀ ﺍﻟﻨﺎﺱ‪،‬‬
‫ﻭﺍﻻﺷﺘﻐﺎﻝ ﺑﻘﻀﺎﺀ ﺣﻮﺍﺋﺠﻬﻢ ؛ ﺇﻋﺎﻧ ﹰﺔ ﻟﻠﻤﺤﺘﺎﺝ‪ ،‬ﻭﺇﻏﺎﺛ ﹰﺔ ﻟﻠﻤﻠﻬﻮﻑ‪،‬‬
‫ﻭﻣﺴﺎﻋﺪ ﹰﺓ ﻟﻠﻀﻌﻴﻒ‪ ،‬ﻭﺇﺭﺷﺎﺩﺍ ﻟﻠﻀﺎﻝ‪ ،‬ﻭﺍﳔﺮﺍﻃﺎ ﰲ ﺍﻟﻘﻀﻴﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‬
‫ﺑﻜﻞ ﺩﻻﻻ‪‬ﺎ‪ ،‬ﻋﻠﻰ ﺍﳌﺴﺘﻮﻳﲔ‪ :‬ﺍﻟﺮﲰﻲ ﻭﺍﻟﺸﻌﱯ ﺳﻮﺍﺀ‪ .‬ﻟﻜﻦ ﺩﻭﻥ ﺃﻥ‬
‫ﻳﻨـﺰﻟﻖ ﺇﱃ ﺍﻻﻧﺘﻤﺎﺀﺍﺕ ﺍﻟﺴﻴﺎﺳﻴﺔ ﺍﻟﻀﻴﻘﺔ‪ ،‬ﺍﻟﱵ ﺗﺼﻨﻔﻪ ﺿﻤﻦ ﻃﺎﺋﻔﺔ‬
‫ﺧﺎﺻﺔ‪ ،‬ﺃﻭ ﻫﻴﺌﺔ ﳏﺪﻭﺩﺓ؛ ﻓﻴﻜﻮﻥ ﺫﻟﻚ ﺳﺒﺐ ﻓﺸﻠﻪ ﰲ ﺍﳉﻤﻊ ﻟﻜﻞ‬
‫ﺏ‬
‫ﺍﻷﺻﻨﺎﻑ ﻭﺍﻷﻟﻮﺍﻥ‪ .‬ﻭﺇﳕﺎ ﺍﻹﻣﺎﻡ ‪ -‬ﲟﺎ ﻫﻮ ﻧﺎﺋﺐ ﻋﻦ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ‪ -‬ﺃ ‪‬‬
‫ﻟﻠﺠﻤﻴﻊ‪ ،‬ﻭﳏﺘﻀﻦ ﻟﻜﻞ ﺍﻟﺸﺮﺍﺋﺢ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﻟﻜﻞ ﺍﻻﺟﺘﻬﺎﺩﺍﺕ ﺍﻟﻮﻃﻨﻴﺔ‪،‬‬
‫ﺍﻟﺪﺍﺋﺮﺓ ﺿﻤﻦ ﺍﳊﻖ ﺑﺪﻭﻥ ﺍﺳﺘﺜﻨﺎﺀ‪ ،‬ﻭﺍﳌﺸﻤﻮﻟﺔ ﰲ ﺇﻃﺎﺭ ﺷﻌﺎﺭ ﺍﳌﻤﻠﻜﺔ‪ :‬ﺇﳝﺎﻧﹰﺎ‬
‫ﺑﺎﷲ‪ ،‬ﻭﺧﺪﻣ ﹰﺔ ﻟﻠﻮﻃﻦ‪ ،‬ﻭﻭﻓﺎ ًﺀ ﻟﻠﻤﻠﻚ‪.‬‬
 ‫‪145‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬
‫ﻭﻣﻦ ﻫﻨﺎ ﺣﺾ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻜﺮﱘ ﻋﻠﻰ ﻧﻔﻊ ﺍﻟﻨﺎﺱ ﻭﺧﺪﻣﺘﻬﻢ ﺑﺈﻃﻼﻕ‪،‬‬
‫ﺩﻭﻥ ﲤﻴﻴﺰ ﻷﻓﻜﺎﺭﻫﻢ ﻭﻻ ﻷﺣﻮﺍﳍﻢ‪ ،‬ﺇﺫ ﺍﳋﲑ ﰲ ﺍﻹﺳﻼﻡ ﻋﺎﻡ‪ .‬ﻓﻌﻦ ﻋﺒﺪ‬
‫ﺍﷲ ﺑﻦ ﻋﻤﺮ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ‪) -‬ﺃﻥ ﺭﺟﻼ ﺟﺎﺀ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ‬
‫ﺐ ﺇﱃ ﺍﷲ ؟ ﻓﻘﺎﻝ‪:‬‬ ‫ﻱ ﺍﻟﻨﺎﺱ ﺃﺣ ‪‬‬ ‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ! ﺃ ‪‬‬
‫»ﺃﺣﺐ ﺍﻟﻨﺎﺱ ﺇﱃ ﺍﷲ ﺃﻧﻔﻌﻬﻢ ﻟﻠﻨﺎﺱ ! ﻭﺃﺣﺐ ﺍﻷﻋﻤﺎﻝ ﺇﱃ ﺍﷲ ‪ -‬ﻋﺰ‬
‫ﻭﺟﻞ ‪ -‬ﺳﺮ‪‬ﻭ ‪‬ﺭ ﺗﺪﺧﻠﻪ ﻋﻠﻰ ﻣﺴﻠﻢ‪ ،‬ﺗﻜﺸﻒ ﻋﻨﻪ ﻛﺮﺑﺔﹰ‪ ،‬ﺃﻭ ﺗﻘﻀﻲ ﻋﻨﻪ‬
‫ﱄ ﻣﻦ ﺃﻥ‬‫ﺥ ﰲ ﺣﺎﺟﺔ ﺃﺣﺐ ﺇ ﱠ‬ ‫‪‬ﺩﻳ‪‬ﻨﺎﹰ‪ ،‬ﺃﻭ ﺗﻄﺮﺩ ﻋﻨﻪ ﺟﻮﻋﺎ! ‪‬ﻭﹶﻟﹶﺄ ﹾﻥ ﺃﻣﺸﻲ ﻣﻊ ﺃ ٍ‬
‫ﺃﻋﺘﻜﻒ ﰲ ﻫﺬﺍ ﺍﳌﺴﺠﺪ ‪ -‬ﻳﻌﲏ ﻣﺴﺠﺪ ﺍﳌﺪﻳﻨﺔ ‪ -‬ﺷﻬﺮﹰﺍ‪ !..‬ﻭﻣﻦ ﻛﻈﻢ‬
‫ﻏﻴﻈﻪ ‪ -‬ﻭﻟﻮ ﺷﺎﺀ ﺃﻥ ﳝﻀﻴﻪ ﺃﻣﻀﺎﻩ ‪ -‬ﻣﻸ ﺍﷲ ﻗﻠﺒ‪‬ﻪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ِﺭﺿ‪‬ﻰ!‬
‫ﺖ ﺍﷲ ﻗﺪﻣﻴﻪ ﻳﻮﻡ‬ ‫ﻭﻣﻦ ﻣﺸﻰ ﻣﻊ ﺃﺧﻴﻪ ﰲ ﺣﺎﺟﺔ ﺣﱴ ﻳﻘﻀﻴﻬﺎ ﻟﻪ ﺛﹶـ‪‬ﺒ ‪‬‬
‫)‪(1‬‬
‫ﺗﺰﻭﻝ ﺍﻷﻗﺪﺍﻡ!«(‬

‫ﻭ‪‬ﺬﺍ ﺗﻮﺍﺗﺮﺕ ﺍﻟﻨﺼﻮﺹ ﺗﻮﺍﺗﺮﺍ ﻛﻠﻴﺎ ﻣﻌﻨﻮﻳﺎ ﺍﺳﺘﻘﺮﺍﺋﻴﺎ؛ ﳑﺎ ﳚﻌﻞ‬

‫ﺍﻟﻌﻤﻞ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻣﻦ ﺃﻫﻢ ﻛﻠﻴﺎﺕ ﺍﻹﺳﻼﻡ ﺍﻟﻜﱪﻯ! ﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ‬
‫ﻳﻮﺟﺐ ﻋﻠﻰ ﺍﻹﻣﺎﻡ ‪ -‬ﲟﻘﺘﻀﻰ ﺍﻧﺘﺼﺎﺑﻪ ﻟﻠﻨﺎﺱ ﻗﺪﻭ ﹰﺓ ‪ -‬ﺃﻥ ﻳﻜﻮﻥ ﺩﺍﺋﻢ‬
‫ﺍﻻﺳﺘﻤﺎﻉ ﺇﱃ ﳘﻮﻣﻬﻢ ﺍﳋﺎﺻﺔ‪ ،‬ﻋﻠﻰ ﺍﳌﺴﺘﻮﻯ ﺍﻷﺳﺮﻱ ﻭﺍﻟﻨﻔﺴﻲ‬
‫ﻭﺍﳌﻬﲏ ﻭﺍﻟﻌﻤﺮﺍﱐ ﺍﻟﻌﺎﻡ‪...‬ﺇﱁ‪.‬‬
‫ﻭﺑﺬﻟﻚ ﺟﻌﻞ ﺍﷲ ﺗﻔﺮﻳﺞ ﻛﺮﺏ ﺍﻟﻨﺎﺱ ﻣﻦ ﺃﻋﻈﻢ ﺍﻟﻘﺮﺏ‪ .‬ﻓﻌﻦ ﺍﺑﻦ ﻋﻤﺮ‬
‫ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‪) :‬ﺍﳌﺴﻠﻢ ﺃﺧﻮ‬
‫ﺴِﻠﻤ‪‬ﻪ‪ .‬ﻣ ‪‬ﻦ ﻛﺎﻥ ﰲ ﺣﺎﺟﺔ ﺃﺧﻴﻪ ﻛﺎﻥ ﺍﷲ ﰲ‬ ‫ﺍﳌﺴﻠﻢ‪ ،‬ﻻ ﻳﻈﻠﻤﻪ ﻭﻻ ﻳ‪ ‬‬
‫ﺣﺎﺟﺘﻪ‪ .‬ﻭﻣﻦ ﻓﺮﺝ ﻋﻦ ﻣﺴﻠﻢ ﻛﺮﺑﺔ ﻓﺮﺝ ﺍﷲ ﻋﻨﻪ ‪‬ﺎ ﻛﺮﺑﺔ ﻣﻦ ﻛﺮﺏ ﻳﻮﻡ‬
‫)‪(2‬‬
‫ﺍﻟﻘﻴﺎﻣﺔ‪ .‬ﻭﻣﻦ ﺳﺘﺮ ﻣﺴﻠﻤﺎ ﺳﺘﺮﻩ ﺍﷲ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ!(‬
‫ﻭﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‪:‬‬
‫ﺲ ﺍﷲ ﻋﻨﻪ ﻛﺮﺑﺔ ﻣﻦ‬ ‫ﺏ ﺍﻟﺪﻧﻴﺎ ‪‬ﻧﻔﱠ ‪‬‬
‫ﺲ ﻋﻦ ﻣﺴﻠﻢ ﻛﹸ ‪‬ﺮ‪‬ﺑ ﹰﺔ ﻣﻦ ﻛﹸ ‪‬ﺮ ِ‬
‫) ‪‬ﻣ ‪‬ﻦ ‪‬ﻧﻔﱠ ‪‬‬

‫‪ -1‬ﺃﺧﺮﺟﻪ ﺍﻟﻄﱪﺍﱐ ﰲ ﺍﻟﻜﺒﲑ ‪ 453/12‬ﻭﰲ ﺍﻷﻭﺳﻂ ‪.139/6‬‬

‫‪ -2‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ‪ 2310‬ﻭﻣﺴﻠﻢ ‪ 2580‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ ‪ 4893‬ﻭﺍﻟﺘﺮﻣﺬﻱ ‪ 1426‬ﻭﺍﺑﻦ ﺣﺒﺎﻥ ‪.291/2‬‬
 ‫‪146‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬
‫ﺴ ٍﺮ ﰲ ﺍﻟﺪﻧﻴﺎ ﻳﺴﺮ ﺍﷲ ﻋﻠﻴﻪ ﰲ‬ ‫ﺴ ‪‬ﺮ ﻋﻠﻰ ‪‬ﻣ ‪‬ﻌ ِ‬ ‫ﺏ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ! ﻭﻣﻦ ‪‬ﻳ ‪‬‬ ‫ﻛﹸ ‪‬ﺮ ِ‬
‫ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ! ﻭﻣﻦ ﺳﺘﺮ ﻋﻠﻰ ﻣﺴﻠﻢ ﰲ ﺍﻟﺪﻧﻴﺎ ﺳﺘﺮ ﺍﷲ ﻋﻠﻴﻪ ﰲ ﺍﻟﺪﻧﻴﺎ‬
‫)‪(1‬‬
‫ﷲ ﰲ ﻋﻮﻥ ﺍﻟﻌﺒﺪ ﻣﺎ ﻛﺎﻥ ﺍﻟﻌﺒﺪ ﰲ ﻋﻮﻥ ﺃﺧﻴﻪ‪(.‬‬ ‫ﻭﺍﻵﺧﺮﺓ! ﻭﺍ ُ‬
‫ﻭﻋﻦ ﺃﰊ ﻣﻮﺳﻰ ﺍﻷﺷﻌﺮﻱ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ -‬ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﻗﺎﻝ‪) :‬ﻋﻠﻰ ﻛﻞ ﻣﺴﻠﻢ ﺻﺪﻗﺔ‪ .‬ﻗﻴﻞ‪ :‬ﺃﺭﺃﻳﺖ ﺇﻥ ﱂ ﳚﺪ ؟ ﻗﺎﻝ ﻳﻌﺘﻤﻞ‬
‫ﺑﻴﺪﻳﻪ ﻓﻴﻨﻔﻊ ﻧﻔﺴﻪ ﻭﻳﺘﺼﺪﻕ! ﻗﺎﻝ‪ :‬ﺃﺭﺃﻳﺖ ﺇﻥ ﱂ ﻳﺴﺘﻄﻊ؟ ﻗﺎﻝ‪ :‬ﻳﻌﲔ ﺫﺍ‬
‫ﺍﳊﺎﺟﺔ ﺍﳌﻠﻬﻮﻑ‪ .‬ﻗﺎﻝ ﻗﻴﻞ ﻟﻪ‪ :‬ﺃﺭﺃﻳﺖ ﺇﻥ ﱂ ﻳﺴﺘﻄﻊ ؟ ﻗﺎﻝ‪ :‬ﻳﺄﻣﺮ‬
‫ﺑﺎﳌﻌﺮﻭﻑ ﺃﻭ ﺍﳋﲑ‪ .‬ﻗﺎﻝ‪ :‬ﺃﺭﺃﻳﺖ ﺇﻥ ﱂ ﻳﻔﻌﻞ؟ ﻗﺎﻝ‪ :‬ﳝﺴﻚ ﻋﻦ ﺍﻟﺸﺮ؛ ﻓﺈﻬﻧﺎ‬
‫ﺻﺪﻗﺔ!()‪.(2‬‬
‫ﺑﻞ ﺇﻥ ﺍﺳﺘﻤﺮﺍﺭ ﺍﻟﻨﻌﻤﺔ ﻋﻠﻰ ﺍﻟﻌﺒﺪ ﺭﻫﲔ ﺑﺎﺳﺘﻤﺮﺍﺭ ﺍﳔﺮﺍﻃﻪ ﰲ ﺍﻟﺘﻮﺍﺻﻞ‬
‫ﺻﹶﻠ ﹰﺔ ﺇﻻ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻲ‪ ،‬ﻭﺍﻟﻌﻤﻞ ﺍﳋﲑﻱ؛ ﺗﻌﺎﻃﻔﺎ ﻭﺇﺣﺴﺎﻧﺎ! ﻭﻣﺎ ﻗﻄﻊ ﺍﻟﻌﺒ ‪‬ﺪ ِ‬
‫ﻗﻄﻊ ﺍﷲ ‪‬ﺎ ﻋﻠﻴﻪ ﻧﻌﻤ ﹰﺔ‪ ،‬ﺃﺑﺼﺮﻫﺎ ﺃﻡ ﱂ ﻳﺒﺼﺮﻫﺎ ! ﻓﻌﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ‬
‫ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪) :‬ﺇﻥ ِ‬
‫ﷲ‬
‫ﻋﻨﺪ ﺃﻗﻮﺍﻡ ِﻧﻌ‪‬ﻤﹰﺎ ﺃﹶﻗ ‪‬ﺮﻫ‪‬ﺎ ﻋﻨﺪﻫﻢ ﻣﺎ ﻛﺎﻧﻮﺍ ﰲ ﺣﻮﺍﺋﺞ ﺍﳌﺴﻠﻤﲔ؛ ﻣﺎ ﱂ‬
‫‪‬ﻳ ‪‬ﻤﻠﱡﻮ ‪‬ﻫﻢ‪ ،‬ﻓﺈﺫﺍ ‪‬ﻣﻠﱡﻮ ‪‬ﻫ ‪‬ﻢ ‪‬ﻧ ﹶﻘﹶﻠﻬ‪‬ﺎ ﺇﱃ ﻏﲑﻫﻢ!()‪ (3‬ﻭﺭﻭﻱ ﺑﻠﻔﻆ ﺁﺧﺮ ﻗﺮﻳﺐ ﻣﻨﻪ‪،‬‬
‫ﻭﻧﺼﻪ ﺃﻧﻪ ﻗﺎﻝ‪) :‬ﺇﻥ ﷲ ﺃﻗﻮﺍﻣﺎ ﺍﺧﺘﺼﻬﻢ ﺑﺎﻟﻨﻌﻢ ﳌﻨﺎﻓﻊ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﻳﻘﺮﻫﻢ ﻓﻴﻬﺎ‬
‫ﻣﺎ ﺑﺬﻟﻮﻫﺎ‪ ،‬ﻓﺈﺫﺍ ﻣﻨﻌﻮﻫﺎ ﻧﺰﻋﻬﺎ ﻣﻨﻬﻢ ﻓﺤﻮﳍﺎ ﺇﱃ ﻏﲑﻫﻢ!()‪ (4‬ﻭﻋﻦ ﺍﺑﻦ‬
‫ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪) :‬ﻣﺎ‬
‫ﻣﻦ ﻋﺒﺪ ﺃﻧﻌﻢ ﺍﷲ ﻋﻠﻴﻪ ﻧﻌﻤ ﹰﺔ ﻓﺄﺳﺒﻐﻬﺎ ﻋﻠﻴﻪ‪ ،‬ﰒ ‪‬ﺟ ‪‬ﻌ ﹶﻞ ﻣﻦ ﺣﻮﺍﺋﺞ ﺍﻟﻨﺎﺱ‬
‫)‪(5‬‬
‫ﺽ ﺗﻠﻚ ﺍﻟﻨﻌﻤ ﹶﺔ ﻟِﻠ ‪‬ﺰﻭ‪‬ﺍ ِﻝ!(‬
‫ﺇﻟﻴﻪ‪ ،‬ﹶﻓ‪‬ﺘ‪‬ﺒ ‪‬ﺮﻡ‪‬؛ ﻓﻘﺪ ‪‬ﻋ ‪‬ﺮ ‪‬‬
‫ﻭﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﻌﺎﻣﺔ ﺍﳊﺎﻛﻤﺔ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﻌﲎ ﻫﻲ ﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﻓﻴﻤﺎ ﻳﺮﻭﻳﻪ ﻋﻨﻪ ﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪) :‬ﻻ ﻳﺰﺍﻝ ﺍﷲ ﰲ‬
‫‪ -1‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ‪ 2699‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ ‪ 4893‬ﻭﺍﺑﻦ ﺣﺒﺎﻥ ‪.291/2‬‬
‫‪ -2‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﺑﺮﻗﻢ ‪ 1376‬ﻭﻣﺴﻠﻢ ﺑﺮﻗﻢ ‪.1008‬‬
‫‪ -3‬ﺃﺧﺮﺟﻪ ﺍﻟﻄﱪﺍﱐ ﰲ ﺍﻷﻭﺳﻂ ‪.186/8‬‬
‫‪ -4‬ﺃﺧﺮﺟﻪ ﺍﻟﻄﱪﺍﱐ ﰲ ﺍﻷﻭﺳﻂ ‪ 228/5‬ﻭﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺷﻌﺐ ﺍﻹﳝﺎﻥ ‪ 117/6‬ﻭﻫﻮ ﺣﺴﻦ ﻟﻐﲑﻩ‪.‬‬
‫‪ -5‬ﺃﺧﺮﺟﻪ ﺍﻟﻄﱪﺍﱐ ﰲ ﺍﻷﻭﺳﻂ ‪ .292/7‬ﻭﻋﺰﺍﻩ ﺍﳌﻨﺬﺭﻱ ﰲ ﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻫﻴﺐ ‪ 263/3‬ﺇﻟﻴﻪ ﻭﻗﺎﻝ ﺇﺳﻨﺎﺩﻩ ﺟﻴﺪ‪.‬‬
 ‫‪147‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬
‫)‪(1‬‬
‫ﺣﺎﺟﺔ ﺍﻟﻌﺒﺪ ﻣﺎ ﺩﺍﻡ ﰲ ﺣﺎﺟﺔ ﺃﺧﻴﻪ!( ﻭﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ‬
‫ﺍﳊﺪﻳﺚ ﺍﻟﺴﺎﺑﻖ‪) :‬ﻭﺍﷲ ﰲ ﻋﻮﻥ ﺍﻟﻌﺒﺪ ﻣﺎ ﻛﺎﻥ ﺍﻟﻌﺒﺪ ﰲ ﻋﻮﻥ ﺃﺧﻴﻪ()‪.(2‬‬

‫‪ -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 ﺍ‪‬ﻠﺲ ﺍﻟﻌﻠﻤﻲ‬ ‫‪ -‬ﺗﺸﻜﻴﻞ ِﻓ ‪‬ﺮ ٍ‬
‫ﻭﻣﻨﺪﻭﺑﻴﺔ ﺍﻟﺸﻮﺅﻥ ﺍﻹﺳﻼﻣﻴﺔ؛ ﻟﺘﻔﻘﺪ ﺃﺣﻮﺍﻝ ﺍﳌﺴﺠﻮﻧﲔ‪ ،‬ﻭﺍﻹﺳﻬﺎﻡ ﰲ‬
‫ﺇﻋﺎﺩﺓ ﺗﺄﻫﻴﻠﻬﻢ ﻧﻔﺴﻴﺎ‪ ،‬ﻭﺇﺩﻣﺎﺟﻬﻢ ﺍﺟﺘﻤﺎﻋﻴﺎ‪.‬‬
‫‪ -‬ﻗﻴﺎﺩﺓ ﺃﻋﻤﺎﻝ ﺍﺟﺘﻤﺎﻋﻴﺔ ﺇﺣﺴﺎﻧﻴﺔ – ﲢﺖ ﺇﺷﺮﺍﻑ ﺍ‪‬ﻠﺲ 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 ﺍ‪‬ﺎﻻﺕ ؛‬
‫• 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 ﻳ‪‬ﺘﺮﻙ ﻟﻪ ﺍ‪‬ﺎﻝ 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 ﻣ‪‬ﻨﻊ ﻣﻦ ﻛﻞ ﻋﻤﻞ‬
‫ﺗﺸﻮﻳﺸﻲ ﺩﺍﺧﻞ ﺍﳌﺴﺠﺪ‪.‬‬
 ‫‪153‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬

‫ﺿﻮﺍﺑﻂ ﺗﺘﻌﻠﻖ ﺑﺎﻟﻌﺒﺎﺩﺍﺕ ﺩﺍﺧﻞ ﺍﳌﺴﺎﺟﺪ‬

‫ﺍﻷﺫﺍﻥ‬
‫‪ -‬ﻳﺮﻓﻊ ﺍﻷﺫﺍﻥ ﻟﻠﺼﻼﺓ ﰲ ﺍﳌﺴﺎﺟﺪ ﺑﺎﻟﺼﻴﻐﺔ ﺍﳌﻐﺮﺑﻴﺔ‪ ،‬ﰲ ﻭﺿﻮﺡ ﺍﻷﻟﻔﺎﻅ‬
‫ﻭﰲ ﺧﺸﻮﻉ ﻭﺑﻠﺤﻦ ﻣﺴﺘﺮﺳﻞ ﺧﺎﻝ ﻣﻦ ﻛﻞ ﺗﻘﻠﻴﺪ ﻟﻠﺼﻴﻎ ﺍﻷﺟﻨﺒﻴﺔ؛‬
‫‪ -‬ﻳﺆﺫﻥ ﻟﻠﺼﻠﻮﺍﺕ ﺍﳋﻤﺲ ﻋﻨﺪ ﺩﺧﻮﻝ ﻭﻗﺖ ﻛﻞ ﻣﻨﻬﺎ؛‬
‫‪ -‬ﻣﻮﺍﻗﻴﺖ ﺍﻟﺼﻼﺓ ﰲ ﲨﻴﻊ ﺃﳓﺎﺀ ﺍﳌﻤﻠﻜﺔ ﻫﻲ ﺍﻟﱵ ﲢﺪﺩﻫﺎ ﻭﺯﺍﺭﺓ‬
‫ﺍﻷﻭﻗﺎﻑ ﻭﺍﻟﺸﺆﻭﻥ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺗﻘﻮﳝﻬﺎ ﻫﻮ ﺍﳌﻌﺘﻤﺪ ﰲ ﲨﻴﻊ ﺍﳌﺴﺎﺟﺪ؛‬
‫‪ -‬ﺃﻟﻔﺎﻅ ﺍﻷﺫﺍﻥ ﻫﻲ‪ :‬ﺍﷲ ﺃﻛﱪ‪ ،‬ﺍﷲ ﺃﻛﱪ‪ ،‬ﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪ ،‬ﺃﺷﻬﺪ‬
‫ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪ ،‬ﺃﺷﻬﺪ ﺃﻥ ﳏﻤﺪﺍ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﺃﺷﻬﺪ ﺃﻥ ﳏﻤﺪﺍ ﺭﺳﻮﻝ‬
‫ﺍﷲ‪ ،‬ﺣﻲ ﻋﻠﻰ ﺍﻟﺼﻼﺓ‪ ،‬ﺣﻲ ﻋﻠﻰ ﺍﻟﺼﻼﺓ‪ ،‬ﺣﻲ ﻋﻠﻰ ﺍﻟﻔﻼﺡ‪ ،‬ﺣﻲ‬
‫ﻋﻠﻰ ﺍﻟﻔﻼﺡ‪ ،‬ﺍﷲ ﺃﻛﱪ‪ ،‬ﺍﷲ ﺃﻛﱪ‪ ،‬ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ؛‬
‫‪ -‬ﻳﺮﻓﻊ ﺃﺫﺍﻥ ﺍﳉﻤﻌﺔ ﺛﻼﺙ ﻣﺮﺍﺕ ﺑﻌﺪ ﺻﻌﻮﺩ ﺍﳋﻄﻴﺐ ﻓﻮﻕ ﺍﳌﻨﱪ ﻋﻨﺪ‬
‫ﺩﺧﻮﻝ ﺍﻟﻮﻗﺖ ؛‬
‫‪ -‬ﺗﻘﺎﻡ ﺻﻼﺓ ﺍﻟﻔﺠﺮ ﺑﻌﺪ ﻣﺮﻭﺭ ﻋﺸﺮﻳﻦ ﺩﻗﻴﻘﺔ ﻣﻦ ﺩﺧﻮﻝ ﻭﻗﺘﻬﺎ‪ ،‬ﻭﺗﻘﺎﻡ‬
‫ﺻﻠﻮﺍﺕ ﺍﻟﻈﻬﺮ ﻭﺍﻟﻌﺼﺮ ﻭﺍﻟﻌﺸﺎﺀ ﺑﻌﺪ ﲬﺲ ﻋﺸﺮﺓ ﺩﻗﻴﻘﺔ ﻋﻠﻰ ﺃﻛﺜﺮ‬
‫ﺗﻘﺪﻳﺮ ﻣﻦ ﺩﺧﻮﻝ ﻭﻗﺘﻬﺎ‪ ،‬ﺃﻣﺎ ﺻﻼﺓ ﺍﳌﻐﺮﺏ ﻓﺘﻘﺎﻡ ﺑﻌﺪ ﻋﺸﺮ ﺩﻗﺎﺋﻖ ﻣﻦ‬
‫ﺩﺧﻮﻝ ﻭﻗﺘﻬﺎ‪ .‬ﻭﻻ ﳝﻜﻦ ﻣﻼﺀﻣﺔ ﻫﺬﻩ ﺍﻷﻭﻗﺎﺕ ﻣﻊ ﺍﳊﺎﺟﻴﺎﺕ ﺍﳋﺎﺻﺔ‬
‫ﻟﺒﻌﺾ ﺍﳌﻨﺎﺳﺒﺎﺕ )ﻣﺜﻞ ﺭﻣﻀﺎﻥ( ﻭﺍﳉﻬﺎﺕ ﺇﻻ ﺑﻌﺪ ﺍﳊﺼﻮﻝ ﻋﻠﻰ ﺇﺫﻥ‬
‫ﻣﻜﺘﻮﺏ ﻣﻦ ﺍﻟﻮﺯﺍﺭﺓ؛‬
‫‪ -‬ﺗﺆﺩﻯ ﺃﻟﻔﺎﻅ ﺍﻹﻗﺎﻣﺔ ﺑﺎﻹﻓﺮﺍﺩ ﺇﻻ ﻟﻔﻆ ﺍﻟﺘﻜﺒﲑ ﻓﺈﻧﻪ ﺑﺎﻟﺘﺜﻨﻴﺔ‪.‬‬
 ‫‪154‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬

‫ﺍﻟﺼـﻠﻮﺍﺕ ﺍﻟﱵ ﺗﺆﺩﻯ ﰲ ﺍﳌﺴﺎﺟﺪ‪:‬‬

‫‪ -‬ﺍﻟﺼﻠﻮﺍﺕ ﺍﳋﻤﺲ ؛‬
‫‪ -‬ﺻﻼﺓ ﺍﳉﻤﻌﺔ ؛‬
‫‪ -‬ﺻﻼﺓ ﺍﻟﻌﻴﺪﻳﻦ ﻋﻨﺪ ﺍﻻﻗﺘﻀﺎﺀ ؛‬
‫‪ -‬ﺻﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ ﰲ ﺭﻣﻀﺎﻥ ؛‬
‫‪ -‬ﺍﻟﻨﻮﺍﻓﻞ ﺍﻟﻔﺮﺩﻳﺔ ؛‬
‫‪ -‬ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﳉﻨﺎﺯﺓ ؛‬

‫ﺻﻠﻮﺍﺕ ﻭﻋﺒﺎﺩﺍﺕ ﻳﺘﻮﻗﻒ ﺃﺩﺍﺅﻫﺎ ﺩﺍﺧﻞ ﺍﳌﺴﺎﺟﺪ ﻋﻠﻰ ﺃﻣﺮ ﻣﻦ ﺍﻟﻮﺯﺍﺭﺓ‬

‫ﺃﻭ ﺇﺫ‪‬ﺎ‪ ،‬ﻭﻫﻲ‪:‬‬
‫‪ -‬ﺻﻼﺓ ﺍﻻﺳﺘﺴﻘﺎﺀ؛‬
‫‪ -‬ﺻﻼﺓ ﺍﻟﻐﺎﺋﺐ؛‬
‫‪ -‬ﺻﻼﺓ ﺍﻟﻜﺴﻮﻑ؛‬
‫‪ -‬ﺻﻼﺓ ﺍﳋﺴﻮﻑ؛‬
‫‪ -‬ﺻﻼﺓ ﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ‪.‬‬
‫‪ -‬ﺍﻻﻋﺘﻜﺎﻑ ﺍﻟﻔﺮﺩﻱ ﻭﺍﳉﻤﺎﻋﻲ ﺑﺎﳌﺴﺎﺟﺪ ﺧﻼﻝ ﺍﻷﻳﺎﻡ ﺍﻟﻌﺸﺮﺓ‬
‫ﺍﻷﺧﲑﺓ ﻣﻦ ﺭﻣﻀﺎﻥ‪.‬‬
 ‫‪155‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬

‫‪ -‬ﻳﺘﻢ ﺍﻻﻟﺘﺰﺍﻡ ﺑﻌﺪ ﺍﻟﺼﻼﺓ ﲟﺎ ﻳﻠﻲ‪:‬‬

‫• ﺍﻟﺪﻋﺎﺀ ﳌﻦ ﺟﺮﻯ ﻋﻤﻞ ﺍﳌﻐﺎﺭﺑﺔ ﻋﻠﻰ ﺍﻟﺪﻋﺎﺀ ﳍﻢ ﻭﻋﻠﻰ ﺭﺃﺳﻬﻢ ﺃﻣﲑ‬
‫ﺍﳌﺆﻣﻨﲔ‪ ،‬ﰒ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺟﻬﺮﺍ‬
‫ﻭﲨﺎﻋﺔ؛‬
‫• ﻗﺮﺍﺀﺓ ﺣﺰﺏ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻗﺮﺍﺀﺓ ﲨﺎﻋﻴﺔ ﺟﻬﺮﻳﺔ ﻳﻮﻣﻴﺎ ﺑﻌﺪ‬
‫ﺻﻼﺓ ﺍﻟﺼﺒﺢ ﻭﺑﻌﺪ ﺻﻼﺓ ﺍﳌﻐﺮﺏ‪ ،‬ﺑﺮﻭﺍﻳﺔ ﻭﺭﺵ ﻣﻊ ﺍﶈﺎﻓﻈﺔ ﻋﻠﻰ‬
‫ﺍﻟﺼﻴﻎ ﺍﻟﺼﻮﺗﻴﺔ ﺍﶈﻠﻴﺔ‪ ،‬ﻭﻣﺮﺍﻋﺎﺓ ﺗﺮﺗﻴﺐ ﺍﻷﺣﺰﺍﺏ ﻋﻠﻰ ﻭﻓﻖ‬
‫ﺍﻟﺸﻬﻮﺭ ﺍﻟﻌﺮﺑﻴﺔ ﺑﺎﻟﺘﻘﻮﱘ ﺍﻟﺮﲰﻲ‪ ،‬ﲢﺚ ﺇﺷﺮﺍﻑ ﻭﺗﻨﻈﻴﻢ ﺇﻣﺎﻡ‬
‫ﺍﳌﺴﺠﺪ‪.‬‬

‫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 ﻗﺮﺍﺀ‪‬ﺎ 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 ﻳﺮ‪‬ﺗﻞ 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

‫ﺭﺳﺎﻟﺔ ﺍﳌﺴﺠﺪ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﻴﺔ‬

‫‪ -‬ﻳﻨﻈﻢ ﺑﺎﳌﺴﺎﺟﺪ ﺗﺒﻌﺎ ﻟﺘﺮﺧﻴﺺ ﺍﻟﻮﺯﺍﺭﺓ ﻣﺎ ﻳﻠﻲ‪:‬‬
‫• ﺩﺭﻭﺱ ﺍﻟﻮﻋﻆ ﻭﺍﻹﺭﺷﺎﺩ ﺑﺎﳌﺴﺎﺟﺪ‪ ،‬ﻳﻠﻘﻴﻬﺎ ﺍﻟﻮﻋﺎﻅ ﻭﺍﳌﺮﺷﺪﺍﺕ ﺃﻭ‬
‫ﺗﺒﺚ ﻋﱪ ﻭﺳﻴﻠﺔ ﺃﺧﺮﻯ ﺗﻘﺘﺮﺣﻬﺎ ﺍﻟﻮﺯﺍﺭﺓ؛‬
‫• ﺩﺭﻭﺱ ﻋﺎﻣﺔ ﻟﻠﺘﻌﺮﻳﻒ ﺑﺎﳌﺒﺎﺩﺉ ﺍﻷﺳﺎﺳﻴﺔ ﻟﻺﺳﻼﻡ ﰲ ﻣﻮﺍﺿﻴﻊ ﺍﻟﻔﻘﻪ‬
‫ﻭﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ ﺍﻟﺸﺮﻳﻒ ﻭﺍﻟﺴﲑﺓ ﺍﻟﻨﺒﻮﻳﺔ ﺍﻟﻌﻄﺮﺓ ﻭﺍﻷﺧﻼﻕ‬
‫ﻭﺍﻟﺴﻠﻮﻙ ﺍﻹﺳﻼﻣﻲ ﺍﻟﻘﻮﱘ؛‬
‫• ﺍﻟﻜﺮﺍﺳﻲ ﺍﻟﻌﻠﻤﻴﺔ ﰲ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ ﻭﺍﳊﺪﻳﺚ ﻭﺍﻟﺘﻔﺴﲑ ﻭﺍﻟﻌﻘﻴﺪﺓ ﻭﺍﻟﻔﻘﻪ‬
‫ﻭﺃﺻﻮﻟﻪ ﻭﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﻋﻠﻮﻣﻬﺎ؛‬
‫• ﺩﺭﻭﺱ ﺧﺎﺻﺔ ﺑﺎﻟﻨﺴﺎﺀ ﻭﺍﻷﻃﻔﺎﻝ ﻭﺍﻟﺸﺒﺎﺏ ﺗﻼﺋﻢ ﺍﺣﺘﻴﺎﺟﺎ‪‬ﻢ‬
‫ﻭﻣﺴﺘﻮﻳﺎ‪‬ﻢ؛‬
‫• ﺩﺭﻭﺱ ﲢﻔﻴﻆ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﲡﻮﻳﺪﻩ؛‬
‫• ﺩﺭﻭﺱ ﳏﻮ ﺍﻷﻣﻴﺔ؛‬
‫• ﺩﻭﺭﺍﺕ ﺗﻜﻮﻳﻨﻴﺔ ﻟﻠﻘﻴﻤﲔ ﺍﻟﺪﻳﻨﻴﲔ ﻣﺒﺎﺷﺮﺓ ﺃﻭ ﻋﱪ ﺃﻱ ﻭﺳﻴﻠﺔ ﺗﻘﺘﺮﺣﻬﺎ‬
‫ﺍﻟﻮﺯﺍﺭﺓ‪.‬‬
‫• ﳝﻨﻊ ﺗﺴﺠﻴﻞ ﺃﻭ ﺗﺼﻮﻳﺮ ﺍﻟﺪﺭﻭﺱ ﻭ ﺍﶈﺎﺿﺮﺍﺕ ﺍﻟﱵ ﺗﻠﻘﻰ ﺑﺎﳌﺴﺎﺟﺪ ﺇﻻ‬
‫ﺑﺘﺮﺧﻴﺺ ﻛﺘﺎﰊ ﻣﻦ ﺍﻟﻮﺯﺍﺭﺓ‪.‬‬
 ‫‪158‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬

‫ﺭﺳﺎﻟﺔ ﺍﳌﺴﺠﺪ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‬

‫‪ -‬ﻟﻺﻣﺎﻡ ﺃﻥ ﻳﻨﻈﻢ ﻣﻊ ﺭﻭﺍﺩ ﺍﳌﺴﺠﺪ ﺃﻧﺸﻄﺔ ﺍﺟﺘﻤﺎﻋﻴﺔ ‪‬ﺪﻑ ﺇﱃ ﺗﻮﺛﻴﻖ‬
‫ﺍﻟﺼﻠﺔ ﺑﲔ ﺍﳌﺴﺠﺪ ﻭﳏﻴﻄﻪ ﺍﻻﺟﺘﻤﺎﻋﻲ؛ ﻭ ﳝﻜﻦ ﻟﻺﻣﺎﻡ ﺃﻥ ﻳﺘﺪﺧﻞ ﰲ‬
‫ﺇﺻﻼﺡ ﺫﺍﺕ ﺍﻟﺒﲔ ﺑﲔ ﺍﻷﻓﺮﺍﺩ ﻭ ﺍﳉﻤﺎﻋﺎﺕ ﺇﺫﺍ ﻃﻠﺐ ﻣﻨﻪ ﺫﻟﻚ ﻭ‬
‫ﺍﺳﺘﻄﺎﻉ ﺃﻥ ﻳﻔﻌﻠﻪ ﺩﻭﻥ ﲢﻴﺰ ؛‬
‫‪ -‬ﳛﺮﺹ ﺍﻹﻣﺎﻡ ﻋﻠﻰ ﺗﻘﻮﻳﺔ ﻣﻜﺎﻧﺘﻪ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﰲ ﻣﻨﺎﺳﺒﺎﺕ ﺩﻳﻨﻴﺔ‬
‫ﺍﺟﺘﻤﺎﻋﻴﺔ ﻣﺜﻞ ﺗﺴﻤﻴﺔ ﺍﳌﻮﺍﻟﻴﺪ ﻭ ﰲ ﻣﺮﺍﺳﻢ ﺍﳋﺘﺎﻥ ﻭ ﰲ ﺣﻔﻼﺕ ﺍﳋﻄﺒﺔ‬
‫ﻭ ﻋﻘﺪ ﺍﻟﻘﺮﺍﻥ‪ ،‬ﻛﻤﺎ ﳛﺮﺹ ﻋﻠﻰ ﺃﺩﺍﺀ ﺩﻭﺭﻩ ﰲ ﺍﳌﻮﺍﺳﺎﺓ ﻋﻨﺪ ﻣﺮﺍﺳﻢ‬
‫ﺍﻟﺘﻌﺰﻳﺔ ﻭ ﺍﳉﻨﺎﺯﺓ‪ ،‬ﻛﻤﺎ ﻳﺒﺎﺩﺭ ﺑﺰﻳﺎﺭﺓ ﺩﻭﺭ ﺍﻟﻌﺠﺰﺓ ﻭﺍﻷﻳﺘﺎﻡ‪ ،‬ﻭ ﺑﻌﻴﺎﺩﺓ‬
‫ﺍﳌﺮﺿﻰ ؛‬
‫‪ -‬ﲢﲕ ﺑﺎﳌﺴﺎﺟﺪ ﺍﻟﱵ ﲢﺪﺩﻫﺎ ﺍﻟﻮﺯﺍﺭﺓ ﺍﻷﻋﻴﺎﺩ ﻭ ﺍﳌﻨﺎﺳﺒﺎﺕ ﺍﻟﺪﻳﻨﻴﺔ‬
‫ﻭﺍﻟﻮﻃﻨﻴﺔ‪.‬‬
‫ﻗﻮﺍﻋﺪ ﻋﺎﻣـﺔ‬
‫‪ -‬ﺗﻔﺘﺢ ﺃﺑﻮﺍﺏ ﺍﳌﺴﺎﺟﺪ ﻗﺒﻞ ﺩﺧﻮﻝ ﻭﻗﺖ ﲨﻴﻊ ﺍﻟﺼﻠﻮﺍﺕ ﺍﳌﻔﺮﻭﺿﺔ‬
‫ﺑﻨﺼﻒ ﺳﺎﻋﺔ‪ ،‬ﻭﻳﺴﺘﺜﲎ ﻣﻦ ﺫﻟﻚ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﺣﻴﺚ ﺗﻔﺘﺢ ﺍﳌﺴﺎﺟﺪ‬
‫ﺍﳉﺎﻣﻌﺔ ﻗﺒﻞ ﺩﺧﻮﻝ ﻭﻗﺖ ﺻﻼﺓ ﺍﳉﻤﻌﺔ ﺑﺴﺎﻋﺘﲔ‪ ،‬ﻭﺗﻐﻠﻖ ﺃﺑﻮﺍﺏ‬
‫ﺍﳌﺴﺎﺟﺪ ﻣﺒﺎﺷﺮﺓ ﺑﻌﺪ ﺍﻧﺘﻬﺎﺀ ﲨﻴﻊ ﺍﻟﺼﻠﻮﺍﺕ ﺑﺮﺑﻊ ﺳﺎﻋﺔ‪ ،‬ﺑﺎﺳﺘﺜﻨﺎﺀ‬
‫ﺻﻼﺓ ﺍﻟﻔﺠﺮ ﺣﻴﺚ ﺗﺒﻘﻰ ﻣﻔﺘﻮﺣﺔ ﺇﱃ ﻣﺎ ﺑﻌﺪ ﺍﻟﺸﺮﻭﻕ ﺑﺮﺑﻊ ﺳﺎﻋﺔ‪،‬‬
‫ﻭﺻﻼﺓ ﺍﳌﻐﺮﺏ ﺣﻴﺚ ﺗﺒﻘﻰ ﻣﻔﺘﻮﺣﺔ ﺇﱃ ﻣﺎ ﺑﻌﺪ ﺍﻧﺘﻬﺎﺀ ﺻﻼﺓ ﺍﻟﻌﺸﺎﺀ؛‬

‫‪ -‬ﲢﺪﺩ ﻣﻨﺪﻭﺑﻴﺎﺕ ﺍﻟﺸﺆﻭﻥ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻮﺍﻋﻴﺪ ﻓﺘﺢ ﻭﺇﻏﻼﻕ ﺍﳌﺴﺎﺟﺪ‬

‫ﺧﻼﻝ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﲟﺎ ﻳﻼﺋﻢ ﺇﻗﺎﻣﺔ ﺷﻌﺎﺋﺮ ﺍﻟﺪﻳﻦ ﲟﺨﺘﻠﻒ ﺃﻗﺎﻟﻴﻢ‬
‫ﺍﳌﻤﻠﻜﺔ؛‬
 ‫‪159‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬
‫‪ -‬ﺗﺸﻐﻞ ﻣﻜﱪﺍﺕ ﺍﻟﺼﻮﺕ ﺍﳋﺎﺭﺟﻴﺔ ﻟﻠﻤﺴﺠﺪ ﻣﻊ ﺿﺒﻄﻬﺎ ﲟﺎ ﻻ ﻳﺴﺒﺐ‬
‫ﺍﻹﺯﻋﺎﺝ ﰲ ﺍﳊﺎﻻﺕ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
‫• ﺍﻷﺫﺍﻥ؛ ﻭﰲ ﺃﺫﺍﻥ ﺍﻟﻔﺠﺮ ﲣﻔﺾ ﻣﻜﱪﺍﺕ ﺍﻟﺼﻮﺕ ﺇﱃ ﻣﺴﺘﻮﻳﺎ‪‬ﺎ‬
‫ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺑﺪﺭﺟﺔ ﻛﺒﲑﺓ ﰲ ﺍﳌﺴﺎﺟﺪ ﺍﻟﻘﺮﻳﺒﺔ ﻣﻦ ﺍﳌﺴﺘﺸﻔﻴﺎﺕ ﻭﻣﻦ‬
‫ﺇﻗﺎﻣﺎﺕ ﻏﲑ ﺍﳌﺴﻠﻤﲔ‪.‬‬
‫• ﺃﺩﺍﺀ ﺷﻌﺎﺋﺮ ﺻﻼﺓ ﺍﳉﻤﻌﺔ ﻋﻨﺪ ﺍﳊﺎﺟﺔ ﻭﺻﻼﺓ ﺍﻟﻌﻴﺪﻳﻦ ؛‬
‫• ﻭﰲ ﺍﳊﺎﻻﺕ ﺍﻟﱵ ﺗﻮﺍﻓﻖ ﻋﻠﻴﻬﺎ ﺍﻟﻮﺯﺍﺭﺓ؛‬
‫‪ -‬ﺗﺸﻐﻞ ﻣﻜﱪﺍﺕ ﺍﻟﺼﻮﺕ ﺍﻟﺪﺍﺧﻠﻴﺔ ﻋﻨﺪ ﺃﺩﺍﺀ ﻛﻞ ﺷﻌﺎﺋﺮ ﺍﻟﺪﻳﻦ ﺑﺎﳌﺴﺠﺪ‬
‫ﺃﻭ ﻋﻨﺪ ﻛﻞ ﻧﺸﺎﻁ ﺛﻘﺎﰲ ﺃﻭ ﺍﺟﺘﻤﺎﻋﻲ ﺃﻭ ﺗﺮﺑﻮﻱ ﻳﻨﻈﻢ ﲟﻮﺍﻓﻘﺔ‬
‫ﻣﻨﺪﻭﺑﻴﺎﺕ ﺍﻟﺸﺆﻭﻥ ﺍﻹﺳﻼﻣﻴﺔ؛‬
‫‪ -‬ﳝﻨﻊ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻷﺷﺮﻃﺔ ﺍﻟﺴﻤﻌﻴﺔ ﺃﻭ ﺍﻟﺒﺼﺮﻳﺔ ﰲ ﺍﻟﺪﺭﻭﺱ ﻭﺍﶈﺎﺿﺮﺍﺕ‬
‫ﺑﺎﳌﺴﺎﺟﺪ ﺧﺎﺭﺝ ﺍﻟﱪﺍﻣﺞ ﺍﻟﱵ ﺗﻮﺍﻓﻖ ﻋﻠﻴﻬﺎ ﺍﻟﻮﺯﺍﺭﺓ؛‬
‫‪ -‬ﺗﻮﺿﻊ ﺳﺒﻮﺭﺓ ﺣﺎﺋﻄﻴﺔ ﲟﺪﺧﻞ ﺍﳌﺴﺠﺪ ﲣﺼﺺ ﻟﻮﺿﻊ ﻣﻠﺼﻘﺎﺕ‬
‫ﺍﻟﻮﺯﺍﺭﺓ‪ ،‬ﻭﳚﻮﺯ ﻭﺿﻊ ﻣﻠﺼﻘﺎﺕ ﺃﺧﺮﻯ ﻋﻠﻴﻬﺎ ﺷﺮﻳﻄﺔ ﻣﻮﺍﻓﻘﺔ ﺍﻟﻮﺯﺍﺭﺓ‬
‫ﻛﺘﺎﺑﺔ ﻋﻠﻰ ﺫﻟﻚ؛‬
‫‪ -‬ﳝﻨﻊ ﺗﻮﺯﻳﻊ ﺍﳌﺼﺎﺣﻒ ﻭﺍﻟﻜﺘﺐ ﻭﺍﻟﻨﺸﺮﺍﺕ ﻭﺍﻷﺷﺮﻃﺔ ﺃﻭ ﺃﻱ ﻣﻨﺸﻮﺭﺍﺕ‬
‫ﺃﺧﺮﻯ ﰲ ﺍﳌﺴﺎﺟﺪ ﻣﺎ ﱂ ﺗﻮﺍﻓﻖ ﻋﻠﻴﻬﺎ ﺍﻟﻮﺯﺍﺭﺓ؛‬
‫‪ -‬ﳝﻨﻊ ﺍﺳﺘﻐﻼﻝ ﺍﺟﺘﻤﺎﻉ ﺍﻟﻨﺎﺱ ﰲ ﺍﳌﺴﺎﺟﺪ ﻟﺪﻋﻮ‪‬ﻢ ﻷﻱ ﺗﺼﺮﻑ ﻛﺎﻥ‪،‬‬
‫ﻛﻤﺎ ﳝﻨﻊ ﺣﺸﺪﻫﻢ ﻷﻱ ﲡﻤﻌﺎﺕ ﺧﺎﺭﺝ ﺍﳌﺴﺠﺪ ﺃﻭ ﺍﺳﺘﻐﻼﻝ ﲨﻮﻋﻬﻢ‬
‫ﻭﻫﻢ ﺧﺎﺭﺟﻮﻥ ﻣﻦ ﺍﳌﺴﺎﺟﺪ ﻷﻱ ﻏﺮﺽ ﻣﻬﻤﺎ ﻛﺎﻥ؛‬
‫‪ -‬ﻳﻜﺘﻔﻲ ﺍﻹﻣﺎﻡ ﺑﺎﻹﺭﺷﺎﺩ ﰲ ﻣﺎ ﻫﻮ ﻣﻌﺮﻭﻑ ﻣﻦ ﻗﻮﺍﻋﺪ ﺍﻟﺪﻳﻦ ﻭﺃﺣﻜﺎﻣﻪ‬
‫ﻭﻳﻠﺘﺰﻡ ﺑﻌﺪﻡ ﺍﻹﻓﺘﺎﺀ ﰲ ﺍﻟﻨﻮﺍﺯﻝ ﺍﻟﱵ ‪‬ﻢ ﺍﻟﺸﺄﻥ ﺍﻟﻌﺎﻡ ﻟﻠﺒﻼﺩ‪ ،‬ﺑﻞ ﻭﻳﺘﻌﲔ‬
‫ﻋﻠﻴﻪ ﺗﻮﺟﻴﻪ ﺍﳌﺴﺘﻔﺘﲔ ﺇﱃ ﺍ‪‬ﻠﺲ ﺍﻟﻌﻠﻤﻲ ﺍﶈﻠﻲ ﺍﻟﻘﺮﻳﺐ ﻋﻨﺪ ﺍﻻﻗﺘﻀﺎﺀ‪.‬‬
‫‪ -‬ﻳﻠﺘﺰﻡ ﻛﻞ ﻣﻦ ﻳﻘﻮﻡ ﺑﺎﳌﻬﺎﻡ ﺍﻟﺪﻳﻨﻴﺔ ﺑﺎﳌﺴﺎﺟﺪ ﲟﺎ ﻳﻠﻲ‪:‬‬
 ‫‪160‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬
‫• ﺍﻟﻘﻴﺎﻡ ﺑﺎﳌﻬﺎﻡ ﺍﳌﻮﻛﻮﻟﺔ ﺇﻟﻴﻬﻢ ﻃﺒﻘﺎ ﻟﻠﻌﻘﻮﺩ ﺍﻟﱵ ﺗﺮﺑﻄﻬﻢ ﺑﺎﻟﻮﺯﺍﺭﺓ ﻭﻓﻖ‬
‫ﺍﻟﻘﻮﺍﻧﲔ ﺍﳌﻨﻈﻤﺔ ﻟﻠﻤﻬﺎﻡ ﺍﻟﺪﻳﻨﻴﺔ؛‬
‫• ﺍﻻﻟﺘﺰﺍﻡ ﺑﺘﻮﺟﻴﻬﺎﺕ ﺍﻟﻮﺯﺍﺭﺓ ﻭﺍﻟﻘﻮﺍﻧﲔ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺄﻣﺎﻛﻦ ﺍﻟﻌﺒﺎﺩﺓ؛‬
‫• ﺍﳊﻀﻮﺭ ﺇﱃ ﺍﳌﺴﺠﺪ ﻗﺒﻞ ﺩﺧﻮﻝ ﻭﻗﺖ ﺍﻟﺼﻼﺓ ﺑﻮﻗﺖ ﻻ ﻳﻘﻞ ﻋﻦ‬
‫ﻧﺼﻒ ﺳﺎﻋﺔ؛‬
‫‪ -‬ﻻ ﻳﺴﻤﺢ ﺑﺼﻌﻮﺩ ﺍﳌﻨﱪ ﺃﻭ ﳐﺎﻃﺒﺔ ﺍﳌﺼﻠﲔ ﺇﻻ ﻟﻺﻣﺎﻡ ﺃﻭ ﻟـﻤﻦ ﻟﺪﻳﻪ‬
‫ﻣﻮﺍﻓﻘﺔ ﻣﻦ ﺍﻟﻮﺯﺍﺭﺓ؛‬
‫‪ -‬ﻻ ﳚﻮﺯ ﺍﺳﺘﻌﻤﺎﻝ ﺃﻱ ﺟﻬﺎﺯ ﳛﺪﺙ ﺿﺠﻴﺠﺎ ﺃﻭ ﺿﻮﺿﺎﺀ ﺗﺰﻋﺞ‬
‫ﺍﳌﺼﻠﲔ ﺇﻻ ﺑﺘﺮﺧﻴﺺ ﻣﻦ ﺍﻟﻮﺯﺍﺭﺓ؛‬
‫‪ -‬ﳝﻨﻊ ﺍﻟﺘﺪﺧﲔ ﰲ ﺍﳌﺴﺠﺪ ﻭ ﰲ ﻣﺮﺍﻓﻘﻪ؛‬
‫‪ -‬ﳝﻨﻊ ﺍﻟﺘﺴﻮﻝ ﺩﺍﺧﻞ ﺍﳌﺴﺠﺪ ﺃﻭ ﺩﺍﺧﻞ ﻣﺮﺍﻓﻘﻪ؛‬
‫ﺍﳌﺼﻠﻴﺎﺕ‬
‫‪ -‬ﻻ ﻳﺴﻤﺢ ﺑﺈﺣﺪﺍﺙ ﻣﺼﻠﻴﺎﺕ ﺟﺪﻳﺪﺓ ﻟﻠﻌﻴﺪﻳﻦ ﰲ ﺃﻱ ﻣﺪﻳﻨﺔ ﺃﻭ ﻗﺮﻳﺔ ﺇﻻ‬
‫ﲟﻮﺍﻓﻘﺔ ﻣﻦ ﺍﻟﻮﺯﺍﺭﺓ‪.‬‬
 ‫‪161‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬

‫ﻣﻬﺎﻡ ﺍﻹﻣﺎﻡ ﻭﻣﺴﺆﻭﻟﻴﺎﺗﻪ‬

‫‬

‫ﻳﻘﻮﻡ ﺍﻹﻣﺎﻡ‪ ،‬ﺑﺎﻋﺘﺒﺎﺭﻩ ﺍﳌﺴﺆﻭﻝ ﺍﻷﻭﻝ ﻋﻦ ﺍﳌﺴﺠﺪ‪ ،‬ﻭﻓﻖ ﺍﳌﺬﻫﺐ‬

‫ﺍﳌﺎﻟﻜﻲ ﻭﺍﻟﻌﻘﻴﺪﺓ ﺍﻷﺷﻌﺮﻳﺔ ﻭﺛﻮﺍﺑﺖ ﺍﻷﻣﺔ ﻭ ﻣﺎ ﺟﺮﻯ ﺑﻪ ﺍﻟﻌﻤﻞ ﰲ ﺍﳌﻐﺮﺏ‪،‬‬
‫ﲟﺎ ﻳﻠﻲ‪:‬‬
‫• ﺇﻣﺎﻣﺔ ﺍﳌﺼﻠﲔ ﰲ ﺍﻟﺼﻠﻮﺍﺕ؛‬
‫• ﺗﻨﻈﻴﻢ ﻗﺮﺍﺀﺓ ﺍﳊﺰﺏ ﺍﻟﺮﺍﺗﺐ ﰲ ﺍﳌﺴﺎﺟﺪ ﲟﺎ ﻓﻴﻪ ﻗﺮﺍﺀﺓ ﺳﻮﺭﺓ‬
‫ﺍﻟﻜﻬﻒ ﻟﻴﻮﻡ ﺍﳉﻤﻌﺔ؛‬
‫• ﺗﻌﻠﻴﻢ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ؛‬
‫• ﺍﻹﺳﻬﺎﻡ ﰲ ﺍﳊﻔﺎﻅ ﻋﻠﻰ ﺍﻟﻮﺣﺪﺓ ﺍﻟﺪﻳﻨﻴﺔ ﻟﻠﻤﺠﺘﻤﻊ ﻭ ﲤﺎﺳﻜﻪ ﻣﻦ‬
‫ﺻﻴﺎﻧﺔ ﺍﻷﻣﻦ ﺍﻟﺮﻭﺣﻲ ﻭﳏﺎﺭﺑﺔ ﺍﻟﺴﻠﻮﻛﺎﺕ ﺍﻟﺸﺎﺫﺓ ﻭﺍﻟﺘﻄﺮﻑ؛‬
‫• ﺍﳌﺴﺎﳘﺔ ﰲ ﺍﻟﻨﺸﺎﻁ ﺍﻟﺜﻘﺎﰲ ﻭﺍﻟﺘﻌﻠﻴﻤﻲ ﻭﺍﻻﺟﺘﻤﺎﻋﻲ ﺑﺎﳌﺴﺠﺪ؛‬
‫• ﺇﺻﻼﺡ ﺫﺍﺕ ﺍﻟﺒﲔ ﺑﲔ ﺍﻷﻓﺮﺍﺩ ﻭﺍﳉﻤﺎﻋﺎﺕ ﺩﻭﻥ ﲢﻴﺰ ﺇﺫﺍ ﻃﻠﺐ ﻣﻨﻪ‬
‫ﺫﻟﻚ؛‬
‫• ﺍﳌﺴﺎﻋﺪﺓ ﻋﻠﻰ ﺍﻷﻋﻤﺎﻝ ﺍﳌﺮﺗﺒﻄﺔ ﺑﺎﳉﻨﺎﺋﺰ ﻣﻦ ﻏﺴﻞ ﻭﺻﻼﺓ ﻭﺩﻓﻦ؛‬
‫• ﺍﻟﺴﻬﺮ ﻋﻠﻰ ﺣﺮﻣﺔ ﺍﳌﺴﺠﺪ ﻭﺁﺩﺍﺑﻪ‪ ،‬ﻭﺍﳊﻔﺎﻅ ﻋﻠﻰ ﺍﻟﻨﻈﺎﻡ ﻓﻴﻪ‬
‫ﻭﲪﺎﻳﺘﻪ ﻣﻦ ﻛﻞ ﻧﺸﺎﻁ ﺧﺎﺭﺝ ﺍﻹﻃﺎﺭ ﺍﻟﺪﻳﲏ ﻭﺍﳌﺬﻫﱯ ﺍﳌﻌﺘﻤﺪ‬
‫ﺑﺎﳌﻤﻠﻜﺔ ﺍﳌﻐﺮﺑﻴﺔ‪ ،‬ﻭﺫﻟﻚ ﻃﺒﻘﺎ ﳌﺎ ﻫﻮ ﻭﺍﺭﺩ ﻭﳏﺪﺩ ﰲ ﻫﺬﺍ ﺍﻟﺪﻟﻴﻞ‬
‫ﻭﻟﻠﺘﻮﺟﻴﻬﺎﺕ ﺍﻟﺼﺎﺩﺭﺓ ﻋﻦ ﻭﺯﺍﺭﺓ ﺍﻷﻭﻗﺎﻑ ﻭﺍﻟﺸﺆﻭﻥ ﺍﻹﺳﻼﻣﻴﺔ‬
‫ﰲ ﻫﺬﺍ ﺍﻟﺸﺄﻥ؛‬
‫• ﺭﻓﻊ ﺍﻷﺫﺍﻥ ﻋﻨﺪ ﻏﻴﺎﺏ ﺍﳌﺆﺫﻥ؛‬
‫• ﺍﻹﺷﺮﺍﻑ ﻋﻠﻰ ﺑﺎﻗﻲ ﺍﻟﻘﺎﺋﻤﲔ ﻋﻠﻰ ﺷﺆﻭﻥ ﺍﳌﺴﺠﺪ ﻭﺗﻮﺟﻴﻬﻬﻢ ﻋﻨﺪ‬
‫ﺍﻻﻗﺘﻀﺎﺀ؛‬
‫• ﺍﻟﻌﻨﺎﻳﺔ ﺑﺘﺤﺴﲔ ﺍﳌﻨﻈﺮ ﻭﺍﳍﻨﺪﺍﻡ ﻭﺍﻻﻟﺘﺰﺍﻡ ﺑﺎﻟﺰﻱ ﺍﳌﻐﺮﰊ؛‬
‫• ﺍﻻﻟﺘﺰﺍﻡ ﺑﺘﻌﻠﻴﻢ ﺃﻣﻮﺭ ﺍﻟﺪﻳﻦ ﻭﺇﺭﺷﺎﺩ ﺍﻟﻨﺎﺱ ﰲ ﺷﺆﻭﻧﻪ‪ ،‬ﻣﺎ ﱂ ﻳﺘﻌﻠﻖ‬
‫ﺍﻷﻣﺮ ﺑﺎﻹﻓﺘﺎﺀ ﰲ ﺷﺆﻭﻥ ﻣﺴﺘﺠﺪﺓ ﺃﻭﰲ ﺍﳌﺴﺎﺋﻞ ﺍﻟﱵ ﻳﻜﻮﻥ ﻏﲑ‬
 ‫‪162‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬
‫ﻣﺘﻤﻜﻦ ﻣﻦ ﻣﻌﺮﻓﺔ ﺃﺣﻜﺎﻣﻬﺎ ﺑﺪﻗﺔ ﰲ ﺍﻟﻔﻘﻪ ﺍﳌﺎﻟﻜﻲ ﻭﻋﻠﻰ ﺍﻹﻣﺎﻡ‬
‫ﺇﺣﺎﻟﺔ ﺍﳌﺴﺘﻔﺘﲔ ﻓﻴﻬﺎ ﻋﻠﻰ ﺍ‪‬ﺎﻟﺲ ﺍﻟﻌﻠﻤﻴﺔ ﺍﶈﻠﻴﺔ‪.‬‬
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‫ﺍﻟﺘﺰﺍﻡ ﺍﻹﻣﺎﻡ ﺑﺎﻟﻀﻮﺍﺑﻂ‬

‫ﻳﻠﺘﺰﻡ ﺍﻹﻣﺎﻡ ﰲ ﺇﻃﺎﺭ ﻣﻬﺎﻣﻪ ﺑﺎﻟﻀﻮﺍﺑﻂ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
‫• ﺍﳊﺮﺹ ﻋﻠﻰ ﻭﺣﺪﺓ ﺍﻷﻣﺔ؛‬
‫• ﺍﻟﺪﻋﻮﺓ ﺑﺎﳊﻜﻤﺔ ﻭﺍﻟﺘﺄﱐ ﻭﺍﻟﺘﺪﺭﺝ ﰲ ﺍﻹﺻﻼﺡ؛‬
‫• ﺍﺟﺘﻨﺎﺏ ﺍﳌﻀﺎﻳﻖ ﺍﳌﺜﲑﺓ ﻟﻠﺨﻼﻑ ﻭﻣﺎ ﻳﺜﲑ ﻧﻮﺍﺯﻉ ﺍﻟﻔﺘﻨﺔ ﺑﲔ‬
‫ﺍﳌﺴﻠﻤﲔ؛‬
‫• ﺍﻟﺘﺤﻠﻲ ﺑﺴﻌﺔ ﺍﻷﻓﻖ ﰲ ﻣﺴﺎﺋﻞ ﺍﳋﻼﻑ ﺍﺟﺘﻨﺎﺑﺎ ﻟﻠﺠﻤﻮﺩ‬
‫ﻭﺍﻻﻧﻐﻼﻕ؛‬
‫• ﺍﻻﺣﺘﺮﺍﻡ ﺍﻟﺘﺎﻡ ﻟﻺﺭﺷﺎﺩﺍﺕ ﺍﳌﻮﺟﻬﺔ ﺇﱃ ﺍﻷﺋﻤﺔ ﻣﻦ ﺍﻟﻮﺯﺍﺭﺓ ﺃﻭ ﻣﻦ‬
‫ﺍ‪‬ﻠﺲ ﺍﻟﻌﻠﻤﻲ ﺍﶈﻠﻲ؛‬
‫• ﻋﺪﻡ ﺍﻹﺩﻻﺀ ﻟﻮﺳﺎﺋﻞ ﺍﻹﻋﻼﻡ‪ ،‬ﺑﺼﻔﺘﻪ ﺇﻣﺎﻣﺎ ﺃﻭ ﺧﻄﻴﺒﺎ ﰲ ﻣﺴﺠﺪ‬
‫ﻣﻦ ﻣﺴﺎﺟﺪ ﺍﳌﻤﻠﻜﺔ‪ ،‬ﺑﺂﺭﺍﺀ ﺷﺨﺼﻴﺔ ﰲ ﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﺪﻳﻨﻴﺔ ﺃﻭ ﺍﻟﻘﻀﺎﻳﺎ‬
‫ﺍﻟﺴﻴﺎﺳﻴﺔ ؛‬
‫• ﲡﻨﺐ ﺍﻟﺘﺤﻴﺰ‪ ،‬ﻓﺎﻟﻘﻴﻢ ﺍﻟﺪﻳﲏ ﻣﻮﺍﻃﻦ ﻗﺒﻞ ﻛﻞ ﺷﻲﺀ‪ ،‬ﻟﻪ ﺳﺎﺋﺮ‬
‫ﺣﻘﻮﻕ ﺍﳌﻮﺍﻃﻨﺔ‪ ،‬ﻭﻟﻜﻦ ﺍﺧﺘﻴﺎﺭﻩ ﻟﻠﻮﻇﻴﻔﺔ ﺍﻟﺪﻳﻨﻴﺔ ﻻ ﻳﺘﻨﺎﺳﺐ ﻣﻊ‬
‫ﺍﻟﻈﻬﻮﺭ ﺃﻣﺎﻡ ﺍﻟﻨﺎﺱ ﺑﻨﺸﺎﻃﻪ ﰲ ﻫﻴﺌﺔ ﻣﻨﺤﺎﺯﺓ ﺑﺎﻟﻀـﺮﻭﺭﺓ ﻻ ﻳﺘﻔﻖ‬
‫ﻋﻠﻴﻬﺎ ﻛﻞ ﺍﳌﺄﻣﻮﻣﲔ ؛‬
‫• ﺍﳊﺮﺹ ﻋﻠﻰ ﺍﳊﻀﻮﺭ ﰲ ﻛﻞ ﺍﻻﺟﺘﻤﺎﻋﺎﺕ ﺍﻟﺘﻮﺟﻴﻬﻴﺔ ﻭﺍﻟﺪﻭﺭﺍﺕ‬
‫ﺍﻟﺘﻜﻮﻳﻨﻴﺔ ﺍﻟﱵ ﺗﻨﻈﻤﻬﺎ ﺍﻟﻮﺯﺍﺭﺓ ﺃﻭ ﺍ‪‬ﻠﺲ ﺍﻟﻌﻠﻤﻲ ﺍﶈﻠﻲ؛‬
‫• ﺍﳊﺮﺹ ﻋﻠﻰ ﺗﻨﻤﻴﺔ ﺍﳌﺪﺍﺭﻙ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﳌﻌﻠﻮﻣﺎﺕ ﺍﻟﻌﺎﻣﺔ ﻭﺧﺎﺻﺔ‬
‫ﺍﻟﺴﲑﺓ ﺍﻟﻨﺒﻮﻳﺔ ﻭﺗﺎﺭﻳﺦ ﺍﻹﺳﻼﻡ ﻭﻛﻞ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻟﺜﻘﺎﻓﺔ ﺍﳌﻐﺮﺑﻴﺔ؛‬
‫• ﺍﻟﺘﺤﻠﻲ ﺑﺎﳋﺼﺎﻝ ﺍﳊﻤﻴﺪﺓ ﻛﻄﻼﻗﺔ ﺍﻟﻮﺟﻪ ﻭﺍﺣﺘﺮﺍﻡ ﺍﻟﻨﺎﺱ ﻭﺣﻔﻆ‬
‫ﺍﻟﻠﺴﺎﻥ ﻭﺍﻟﺘﻮﺍﺿﻊ ﻭﺍﳊﻠﻢ ﻭﺍﳊﻴﺎﺀ ﻭﺍﻟﺮﲪﺔ ﻭﺍﻟﺘﺴﺎﻣﺢ‪ ،‬ﻭﺃﻥ ﻳﻜﻮﻥ‬
‫ﺍﳌﺜﻞ ﻭﺍﻟﻘﺪﻭﺓ ﰲ ﺍﻷﺧﻼﻕ ﻭﺍﻟﺴﻠﻮﻙ؛‬
 ‫‪163‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬
‫ﺇﺟﻼﻝ ﺍﳌﻬﻤﺔ ﺍﻟﱵ ﻳﺆﺩﻳﻬﺎ ﺑﺎﻋﺘﺒﺎﺭﻩ ﺣﺎﻣﻼ ﻷﺟﻞ ﺭﺳﺎﻟﺔ ﻭﺃﻛﺮﻣﻬﺎ‬ ‫•‬
‫ﻭﻫﻲ ﺭﺳﺎﻟﺔ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺍﻟﺘﻔﺎﱐ ﰲ ﺃﺩﺍﺋﻬﺎ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻷﻛﻤﻞ؛‬
‫ﻋﺪﻡ ﺍﳋﻮﺽ ﰲ ﺍﻷﻣﻮﺭ ﺍﻟﺴﻴﺎﺳﻴﺔ ﺍﻟﱵ ﲣﺘﻠﻒ ﻓﻴﻬﺎ ﺍﺟﺘﻬﺎﺩﺍﺕ‬ ‫•‬
‫ﲨﺎﻋﺔ ﺍﳌﺴﺠﺪ‪ ،‬ﻭ ﺍﳊﺮﺹ ﻋﻠﻰ ﺍﻟﺘﺄﻟﻴﻒ ﺑﲔ ﻗﻠﻮﺏ ﲨﻴﻊ ﺍﻟﻨﺎﺱ‪،‬‬
‫ﻭﻣﻌﺎﻣﻠﺔ ﺍﻟﻜﻞ ﻣﻌﺎﻣﻠﺔ ﺣﺴﻨﺔ؛‬
‫ﺭﺑﻂ ﻋﻼﻗﺎﺕ ﺟﻴﺪﺓ ﻣﻊ ﺍﶈﺴﻨﲔ ﻭﺃﻋﻀﺎﺀ ﲨﻌﻴﺎﺕ ﺍﳌﺴﺎﺟﺪ ﻣﻊ‬ ‫•‬
‫ﺍﻻﺣﺘﺮﺍﻡ ﺍﻟﺘﺎﻡ ﻟﻠﺘﻮﺟﻴﻬﺎﺕ ﺍﻟﱵ ﺗﻀﻤﻨﻬﺎ ﻫﺬﺍ ﺍﻟﺪﻟﻴﻞ‪.‬‬
 ‫‪164‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬

‫ﻣﻬﺎﻡ ﺍﳋﻄﻴﺐ ﻭﻣﺴﺆﻭﻟﻴﺎﺗﻪ‬

‫‪ -‬ﻳﻘﻮﻡ ﺍﳋﻄﻴﺐ‪ ،‬ﻭﻓﻖ ﺍﳌﺬﻫﺐ ﺍﳌﺎﻟﻜﻲ ﻭﺍﻟﻌﻘﻴﺪﺓ ﺍﻷﺷﻌﺮﻳﺔ ﻭﺍﻟﺘﺼﻮﻑ‬
‫ﻛﻤﺎ ﺩﺭﺝ ﻋﻠﻴﻪ ﺍﳌﻐﺎﺭﺑﺔ ﻭ ﻭﻓﻖ ﺛﻮﺍﺑﺖ ﺍﻷﻣﺔ ﻭﰲ ﺍﺣﺘﺮﺍﻡ ﻻﺧﺘﻴﺎﺭﺍ‪‬ﺎ‪،‬‬
‫ﺑﺈﻋﺪﺍﺩ ﺧﻄﺐ ﺍﳉﻤﻌﺔ ﻭﺇﻟﻘﺎﺋﻬﺎ ﲟﺎ ﻓﻴﻬﺎ ﺍﳋﻄﺐ ﺍﻟﱵ ﻳﺘﻠﻘﺎﻫﺎ ﻣﻦ ﺍﻟﻮﺯﺍﺭﺓ‬
‫ﺃﻭ ﻣﻦ ﺍ‪‬ﻠﺲ ﺍﻟﻌﻠﻤﻲ ﺑﺄﺳﻠﻮﺏ ﺍﳊﻜﻤﺔ ﻭﺍﳌﻮﻋﻈﺔ ﺍﳊﺴﻨﺔ ﻟﺘﺤﻘﻴﻖ ﻣﺎ‬
‫ﻳﻠﻲ‪:‬‬
‫• ﺗﻮﺣﻴﺪ ﺍ‪‬ﺘﻤﻊ ﺣﻮﻝ ﺍﻟﺜﻮﺍﺑﺖ ﺍﻷﺳﺎﺳﻴﺔ ﻟﻸﻣﺔ؛‬
‫• ﺗﺒﺼﲑ ﺍﳌﻮﺍﻃﻨﲔ ﺑﺄﺣﻜﺎﻡ ﺩﻳﻨﻬﻢ؛‬
‫• ﺑﺚ ﺭﻭﺡ ﺍﳌﻮﺍﻃﻨﺔ ﰲ ﺍﻟﻨﻔﻮﺱ؛‬
‫• ﲢﺼﻴﻨﻬﻢ ﻣﻦ ﺍﻷﻓﻜﺎﺭ ﻭﺍﻟﺘﻴﺎﺭﺍﺕ ﺍﻟﻀﺎﺭﺓ؛‬
‫• ﺗﺮﻏﻴﺒﻬﻢ ﰲ ﺍﻷﺧﻼﻕ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﻔﺎﺿﻠﺔ؛‬
‫• ﺗﺮﺑﻴﺔ ﻗﻠﻮ‪‬ﻢ ﻭﺃﺭﻭﺍﺣﻬﻢ ﻋﻠﻰ ﺍﳋﺸﻮﻉ ﻭﳏﺎﺳﺒﺔ ﺍﻟﻨﻔﺲ ﻭﻣﺮﺍﻗﺒﺔ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﻟﺴﺮ ﻭﺍﻟﻌﻼﻧﻴﺔ‪.‬‬
‫ﻭﻳﺘﻮﺳﻞ ﺇﱃ ﺫﻟﻚ ﺑﺎﻟﻀﻮﺍﺑﻂ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
‫ﺍﻟﻀﻮﺍﺑﻂ ﺍﳌﻨﻬﺠﻴﺔ‬
‫• ﺇﺧﻼﺹ ﺍﻟﻘﺼﺪ ﷲ‪.‬‬
‫• ﺗﻮﻇﻴﻒ ﺃﺳﺎﻟﻴﺐ ﺍﻟﺘﻘﺮﻳﺐ ﻭ ﺍﻟﺘﺤﺒﻴﺐ ﰲ ﺍﳋﻄﺎﺏ؛‬
‫• ﺯﺭﻉ ﺍﻟﻨﻈﺮﺓ ﺍﻹﳚﺎﺑﻴﺔ ﺇﱃ ﻣﺎ ﳚﺮﻱ ﰲ ﺍﻟﻮﻃﻦ ﻭﺍﻟﻌﺎﱂ ﺑﺪﻝ‬
‫ﺍﳉﻨﻮﺡ ﺇﱃ ﺍﻟﻌﺪﻣﻴﺔ‪ ،‬ﻭﺫﻟﻚ ﺑﻔﺘﺢ ﺑﺎﺏ ﺍﻷﻣﻞ ﻟﻠﻨﺎﺱ ﻭﻋﺪﻡ‬
‫ﺍﻋﺘﻤﺎﺩ ﺧﻄﺎﺏ ﺍﻟﺘﻴﺌﻴﺲ؛‬
‫• ﺍﻻﻟﺘﺰﺍﻡ ﲟﻨﻬﺞ ﺍﻟﻮﺳﻄﻴﺔ ﻭﺍﳊﻴﺎﺩ ﰲ ﺗﻨﺎﻭﻝ ﻣﻮﺍﺿﻴﻊ ﺍﳋﻄﺒﺔ؛‬
 ‫‪165‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬
‫• ﺍﻟﺴﻌﻲ ﺇﱃ ﺯﺭﻉ ﻣﻌﺎﱐ ﺍﻟﺮﲪﺔ ﻭﺍﻟﺸﻜﺮ ﻭﺍﻷﻣﻞ ﰲ ﺍﷲ ﰲ ﻧﻔﻮﺱ‬
‫ﺍﻟﻨﺎﺱ؛‬
‫• ﺍﻟﺘﻴﺴﲑ ﰲ ﺍﻟﺪﻳﻦ ﻭﲢﺒﻴﺐ ﺍﻹﳝﺎﻥ؛‬
‫• ﻋﺪﻡ ﺍﻹﻃﺎﻟﺔ ﰲ ﺍﳋﻄﺒﺔ ﲝﻴﺚ ﻻ ﺗﺘﺠﺎﻭﺯ ﻋﺸﺮﻳﻦ ﺩﻗﻴﻘﺔ؛‬
‫• ﺗﻔﻀﻴﻞ ﻟﻐﺔ ﺍﳋﺸﻮﻉ ﺍﳌﺆﺛﺮ ﰲ ﺍﻟﻘﻠﻮﺏ؛‬
‫• ﺑﻨﺎﺀ ﺍﳋﻄﺒﺔ ﻋﻠﻰ ﻣﺎ ﻻ ﻳﻨﺎﻗﺾ ﺍﻟﻌﻘﻮﻝ‪.‬‬
‫• ﺍﻟﺘﺮﻛﻴﺰ ﻋﻠﻰ ﺍﻹﳚﺎﺑﻴﺎﺕ ﰲ ﺍﳊﻴﺎﺓ ﻭﲡﻨﺐ ﺍﻟﺘﻴﺌﻴﺲ ﻭﺍﻟﺘﻬﻮﻳﻞ‬
‫ﻭﺍﻹﺛﺎﺭﺓ؛‬
‫ﺍﻟﻀﻮﺍﺑﻂ ﺍﳌﻮﺿﻮﻋﻴﺔ‬
‫• ﺍﺧﺘﻴﺎﺭ ﻣﻮﺿﻮﻉ ﺧﻄﺒﺔ ﺍﳉﻤﻌﺔ ﻣﻦ ﺑﲔ ﺍﳌﻮﺿﻮﻋﺎﺕ ﺍﳌﺮﺗﺒﻄﺔ‬
‫ﺑﻘﻀﺎﻳﺎ ﺍﻟﻨﺎﺱ ﻭﺍﻫﺘﻤﺎﻣﺎ‪‬ﻢ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﻟﺪﻧﻴﻮﻳﺔ‪ ،‬ﻭﺍﻻﺑﺘﻌﺎﺩ ﻋﻤﺎ ﻳﺜﲑ‬
‫ﺍﳋﻼﻑ ﻭ ﺍﻟﻔﺘﻨﺔ ﺑﲔ ﺍﻟﻨﺎﺱ؛‬
‫• ﲡﻨﺐ ﺍﻟﺪﺧﻮﻝ ﰲ ﺍﳌﻌﺎﺭﻙ ﺍﻟﺸﺨﺼﻴﺔ ﻭ ﺍﻟﺴﻴﺎﺳﻴﺔ ﻭﺍﻹﻋﻼﻣﻴﺔ ﰲ‬
‫ﺍﳋﻄﺒﺔ؛‬
‫• ﲡﻨﺐ ﺇﻋﻼﻥ ﺍﻟﻔﺘﻮﻯ ﻣﻦ ﻓﻮﻕ ﺍﳌﻨﺎﺑﺮ؛‬
‫• ﲡﻨﺐ ﺍﻟﺘﺴﺮﻉ ﰲ ﺇﺻﺪﺍﺭ ﺍﻷﺣﻜﺎﻡ ﺃﻭ ﺇﻃﻼﻗﻬﺎ ﺩﻭﻥ ﺍﺳﺘﺜﻨﺎﺀ ﺃﻭ‬
‫ﲤﻴﻴﺰ؛‬
‫• ﲡﻨﺐ ﺍﻻﺳﺘﺸﻬﺎﺩ ﺑﺎﳊﺪﻳﺚ ﺍﳌﻮﺿﻮﻉ ﺃﻭ ﺍﻟﻀﻌﻴﻒ؛‬
‫• ﻋﺪﻡ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﺍﻟﺸﺎﺋﻌﺎﺕ ﻭﺍﻷﻗﻮﺍﻝ ﺍﻟﱵ ﻟﻴﺲ ﳍﺎ ﻣﺼﺪﺭ‬
‫ﻣﻮﺛﻮﻕ ﺑﻪ؛‬
‫• ﲢﺎﺷﻲ ﺍﳌﺒﺎﻟﻐﺎﺕ ﺍﳌﺬﻣﻮﻣﺔ ﻭﻛﻞ ﻣﺎ ﻻ ﺳﻨﺪ ﻟﻪ ﻣﻦ ﺍﻟﻨﻘـﻞ ﺃﻭ‬
‫ﺍﻟﻌﻘﻞ؛‬
 ‫‪166‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬
‫ﲡﻨﺐ ﺍﻟﺘﻌﺮﻳﺾ ﺑﺄﻋﻼﻡ ﺍﻷﻣﺔ ﺃﻭ ﺍﻷﺷﺨﺎﺹ ﺃﻭ ﺍﻟﻄﻮﺍﺋـﻒ ﺃﻭ‬ ‫•‬
‫ﺍﳌﻠﻞ ﺃﻭ ﺍﳍﻴﺌﺎﺕ ﺃﻭ ﺍﻟﺪﻭﻝ ﺑﺎﻷﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ؛‬
‫ﻋﺪﻡ ﺍﻟﺪﻋﺎﺀ ﻋﻠﻰ ﺃﻫﻞ ﺍﻷﺩﻳﺎﻥ ﺍﻷﺧﺮﻯ ﺃﻭ ﺍﳌﺲ ﲟﻌﺘﻘﺪﺍ‪‬ﻢ‪.‬‬ ‫•‬

‫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

‫ﻣـ ــﻼﺣـ ـ ـﻖ‬

‫‪168‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬

‫ﺍﳌـﻠـﺤـﻖ ﺍﻷﻭﻝ‬

‫ﺍﻟﺸﺮﻳﻒ ﺍﳌﻌﺘﱪ ﲟﺜﺎﺑﺔ ﻗﺎﻧﻮﻥ ﺭﻗﻢ ‪1.84.150‬‬

‫ﺍﻟﻈﻬﲑ‬
‫ﺻﺎﺩﺭ ﰲ ‪ 6‬ﳏﺮﻡ ‪ 2) 1405‬ﺃﻛﺘﻮﺑﺮ ‪(1984‬‬
‫ﺍﳌﺘﻌﻠﻖ ﺑﺎﻷﻣﺎﻛﻦ ﺍﳌﺨﺼﺼﺔ ﻹﻗﺎﻣﺔ ﺷﻌﺎﺋﺮ ﺍﻟﺪﻳﻦ ﺍﻹﺳﻼﻣﻲ ﻓﻴﻬﺎ‬
 ‫‪169‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬
‫ﺍﻟﺸﺮﻳﻒ ﺍﳌﻌﺘﱪ ﲟﺜﺎﺑﺔ ﻗﺎﻧﻮﻥ ﺭﻗﻢ ‪1.84.150‬‬ ‫ﺍﻟﻈﻬﲑ‬
‫ﺻﺎﺩﺭ ﰲ ‪ 6‬ﳏﺮﻡ ‪ 2) 1405‬ﺃﻛﺘﻮﺑﺮ ‪(1984‬‬
‫)∗(‬
‫ﺍﳌﺘﻌﻠﻖ ﺑﺎﻷﻣﺎﻛﻦ ﺍﳌﺨﺼﺼﺔ ﻹﻗﺎﻣﺔ ﺷﻌﺎﺋﺮ ﺍﻟﺪﻳﻦ ﺍﻹﺳﻼﻣﻲ ﻓﻴﻬﺎ‬

‫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.‬‬

‫ﺍﳉﺮﻳﺪﺓ ﺍﻟﺮﲰﻴﺔ ﻋﺪﺩ ‪ ،3753‬ﺑﺘﺎﺭﻳﺦ ‪ 7‬ﳏﺮﻡ ‪ 3) 1405‬ﺃﻛﺘﻮﺑﺮ ‪.(1984‬‬ ‫∗‬

 ‫‪170‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬
‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟﺚ‬
‫ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺍﻟﺸﺮﻭﻁ ﺍﻟﱵ ﳚﺐ ﺃﻥ ﺗﺴﺘﻮﻓﻴﻬﺎ ﲨﻴﻊ ﺍﻷﺑﻨﻴﺔ ﲟﻘﺘﻀﻰ ﻣﺎ ﻳﻨﺺ ﻋﻠﻴﻪ ﺍﳉﺰﺀ‬
‫ﺍﻟﺮﺍﺑﻊ ﻣﻦ ﺍﻟﻈﻬﲑ ﺍﻟﺸﺮﻳﻒ ﺍﻵﻧﻒ ﺍﻟﺬﻛـﺮ ﺍﻟـﻤـﺆﺭﺥ ﺑـ ‪ 7‬ﺫﻱ ﺍﻟﻘﻌﺪﺓ ‪1371‬‬
‫)‪ 30‬ﻳﻮﻟﻴﻮ ‪ (1952‬ﻭ ﺍﻷﻧﻈﻤﺔ ﺍﳌﺘﺨـﺬﺓ ﻟﺘﻄﺒﻴﻘـﻪ‪ ،‬ﻻ ﺗﺴﻠﻢ ﺭﺧﺼﺔ ﺍﻟﺒﻨﺎﺀ ﺣﲔ ﻳﺘﻌﻠﻖ‬
‫ﺍﻷﻣﺮ ﺑﺎﻷﺑﻨﻴﺔ ﺍﳌﻮﻣﺈ ﺇﻟﻴﻬﺎ ﺑﺎﻟﻔﺼﻞ ﺍﻷﻭﻝ ﺃﻋﻼﻩ ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ ﺻﺎﺣﺐ ﺍﻟﻄﻠﺐ ﳝﻠﻚ‪ ،‬ﺃﻭ‬
‫ﺗﻌﻬﺪ ﺃﻥ ﻳﺒﲏ‪ ،‬ﺃﻭ ﻳﻘﺘﲏ‪ ،‬ﻗﺒﻞ ﺍﻻﻧﺘﻬﺎﺀ ﻣﻦ ﺑﻨﺎﺋﻬﺎ‪ ،‬ﻋﻘﺎﺭﺍﺕ ﳛﺒﺴﻬﺎ ﻋﻠﻰ ﺍﻷﺑﻨﻴﺔ‬
‫ﺍﳌﺬﻛﻮﺭﺓ‪ ،‬ﻭ ﺫﻟﻚ ﻟﺼﻴﺎﻧﺘﻬﺎ‪ ،‬ﻭ ﺃﺩﺍﺀ ﺃﺟﻮﺭ ﺍﳌﻨﺼﺒﲔ ﻹﻗﺎﻣﺔ ﺍﻟﺸﻌﺎﺋﺮ ﺍﻟﺪﻳﻨﻴﺔ ﻓﻴﻬﺎ‪.‬‬
‫ﺍﻟﻔﺼﻞ ﺍﻟﺮﺍﺑﻊ‬
‫ﻳﻮﺩﻉ ﻃﻠﺐ ﺭﺧﺼﺔ ﺍﻟﺒﻨﺎﺀ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺎﻷﺑﻨﻴﺔ ﺍﳌﺸﺎﺭ ﺇﻟﻴﻬﺎ ﺑﺎﻟﻔﺼﻞ ﺍﻷﻭﻝ ﺃﻋﻼﻩ ﻟﺪﻯ ﻋﺎﻣﻞ‬
‫ﺍﻟﻌﻤﺎﻟﺔ ﺃﻭ ﺍﻹﻗﻠﻴﻢ ﺍﳌﻌﲏ‪ ،‬ﻭﻓﻖ ﺍﻟﺸﺮﻭﻁ ﻭ ﺍﻹﺟﺮﺍﺀﺍﺕ ﺍﳌﻘﺮﺭﺓ ﲟﺮﺳﻮﻡ‪.‬‬
‫ﻭ ﺑﻌﺪ ﺍﻧﺘﻬﺎﺀ ﺍﻟﺒﻨﺎﺀ‪ ،‬ﻭ ﻗﺒﻞ ﻓﺘﺢ ﺍﳌﻜﺎﻥ ﻹﻗﺎﻣﺔ ﺍﻟﺸﻌﺎﺋﺮ ﺍﻟﺪﻳﻨﻴﺔ ﻓﻴﻪ‪ ،‬ﻳﺘﺤﻘﻖ ﺍﻟﻌﺎﻣﻞ ﺃﻭ ﻣﻦ‬
‫ﻳﻨﻮﺏ ﻋﻨﻪ ﻣﻦ ﻣﻄﺎﺑﻘﺔ ﺍﻷﺑﻨﻴﺔ ﳌﺎ ﺗﻘﻀﻲ ﺑﻪ ﺭﺧﺼـﺔ ﺍﻟﺒﻨـﺎﺀ ﻭ ﻣﻦ ﺍﻟﻮﻓﺎﺀ ﺑﺎﻟﺸﺮﻁ‬
‫ﺍﳌﻮﻣﺈ ﺇﻟﻴﻪ ﺑﺎﻟﻔﺼﻞ ﺍﻟﺜﺎﻟﺚ ﺃﻋﻼﻩ‪ ،‬ﻭ ﻳﺴﻠﻢ ﺷﻬﺎﺩﺓ ﺍﳌﻄﺎﺑﻘﺔ ﺇﻥ ﺍﻗﺘﻀﻰ ﺍﳊﺎﻝ ﺫﻟﻚ‪.‬‬
‫ﺍﻟﻔﺼﻞ ﺍﳋﺎﻣﺲ‬
‫ﻛﻞ ﳐﺎﻟﻔﺔ ﻷﺣﻜﺎﻡ ﺍﻟﻔﺼﻮﻝ ﺍﻷﻭﻝ ﻭ ﺍﻟﺜﺎﱐ ﻭ ﺍﻟﺜﺎﻟﺚ ﺃﻋﻼﻩ ﺃﻭ ﻹﺣﻜﺎﻡ ﺍﻟﻈﻬﲑ‬
‫ﺍﻟﺸﺮﻳﻒ ﺍﻵﻧﻒ ﺍﻟﺬﻛﺮ ﺍﻟﺼﺎﺩﺭ ﰲ ‪ 7‬ﺫﻱ ﺍﻟﻘﻌﺪﺓ ‪ 30) 1371‬ﻳﻮﻟﻴﻮ ‪ (1952‬ﻳﻌﺎﻗﺐ‬
‫ﻋﻠﻴﻬﺎ ﺑﺎﻟﻌﻘﻮﺑﺎﺕ ﺍﳌﻘﺮﺭﺓ ﺑﺎﳉﺰﺀ ﺍﳋﺎﻣﺲ ﻣﻦ ﻫﺬﺍ ﺍﻟﻈﻬﲑ ﺍﻷﺧﲑ‪ ،‬ﻭ ﻳﺄﻣﺮ ﻋﺎﻣﻞ ﺍﻟﻌﻤﺎﻟﺔ‬
‫ﺃﻭ ﺍﻹﻗﻠﻴﻢ ﻓﻮﺭﺍ‪ ،‬ﺑﺎﻟﺮﻏﻢ ﻣﻦ ﻛﻞ ﻃﻌﻦ‪ ،‬ﺑﻮﻗﻒ ﺍﻷﺷﻐﺎﻝ ﺃﻭ ﻫﺪﻡ ﺍﻷﺑﻨﻴﺔ ﻣﻮﺿﻮﻉ‬
‫ﺍﳌﺨﺎﻟﻔﺔ ﻭ ﻳﻜﻠﻒ ﻣﻦ ﻳﻘﻮﻡ ﺑﺘﻨﻔﻴﺬ ﺫﻟﻚ ﻋﻠﻰ ﻧﻔﻘﺔ ﺍﳌﺨﺎﻟﻒ‪.‬‬
‫ﺍﻟﻔﺼﻞ ﺍﻟﺴﺎﺩﺱ‬
‫ﺗﻌﺘﱪ ﻭﻗﻔﺎ ﻋﻠﻰ ﻋﺎﻣﺔ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭ ﻻ ﳝﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﳏﻞ ﻣﻠﻜﻴﺔ ﺧﺎﺻﺔ ﲨﻴﻊ ﺍﻷﺑﻨﻴﺔ‬
‫ﺍﻟﱵ ﺗﻘﺎﻡ ﻓﻴﻬﺎ ﺷﻌﺎﺋﺮ ﺍﻟﺪﻳﻦ ﺍﻹﺳﻼﻣﻲ ﺳﻮﺍﺀ ﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﻣﻮﺟﻮﺩ ﺍﻵﻥ‪ ،‬ﺃﻭ ﻣﺎ ﺳﻴﺸﻴﺪ‬
‫ﰲ ﺍﳌﺴﺘﻘﺒـﻞ ﻣـﻦ‪ :‬ﻣﺴﺎﺟـﺪ‪ ،‬ﻭ ﺯﻭﺍﻳـﺎ‪ ،‬ﻭ ﺃﺿﺮﺣﺔ‪ ،‬ﻭ ﻣﻀﺎﻓﺎ‪‬ﺎ‪.‬‬
‫ﺍﻟﻔﺼﻞ ﺍﻟﺴﺎﺑﻊ‬
‫ﺗﻔﺘﺢ ﺍﻷﺑﻨﻴﺔ ﺍﳌﺸﺎﺭ ﺇﻟﻴﻬﺎ ﺑﺎﻟﻔﺼﻞ ﺍﻷﻭﻝ ﺃﻋﻼﻩ ﰲ ﻭﺟﻪ ﻋﺎﻣﺔ ﺍﳌﺴﻠﻤﲔ ﻹﻗﺎﻣﺔ ﺷﻌﺎﺋﺮ‬
‫ﺍﻟﺪﻳﻦ ﺍﻹﺳﻼﻣﻲ ‪‬ﺎ‪.‬‬
 ‫‪171‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬
‫ﻭ ﺗﺘﻮﱃ ﻭﺯﺍﺭﺓ ﺍﻷﻭﻗﺎﻑ ﻭ ﺍﻟﺸﺆﻭﻥ ﺍﻹﺳﻼﻣﻴﺔ ﺇﺩﺍﺭ‪‬ﺎ ﻭ ﺗﺴﻴﲑﻫﺎ ﻭﻓﻖ ﺍﻟﺸﺮﻭﻁ ﺍﶈﺪﺩﺓ‬
‫ﰲ ﺍﻷﻧﻈﻤﺔ ﺍﳌﻌﻤﻮﻝ ‪‬ﺎ ﰲ ﻫﺬﺍ ﺍﻟﺸﺄﻥ‪.‬‬
‫ﻭ ﻳﻌﲔ ﻭﺯﻳﺮ ﺍﻷﻭﻗﺎﻑ ﻭ ﺍﻟﺸﺆﻭﻥ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳋﻄﺒﺎﺀ‪ ،‬ﻭ ﺍﻷﺋﻤﺔ‪ ،‬ﺍﳌﻨﺼﺒﲔ ‪‬ﺎ‪ ،‬ﺑﻌﺪ‬
‫ﺍﺳﺘﻄﻼﻉ ﺭﺃﻱ ﻋﺎﻣﻞ ﺍﻟﻌﻤﺎﻟﺔ ﺃﻭ ﺍﻹﻗﻠﻴﻢ‪ ،‬ﻭ ﺍﺳﺘﺸﺎﺭﺓ ﺍ‪‬ﻠﺲ ﺍﻟﻌﻠﻤﻲ ﺍﻹﻗﻠﻴﻤﻲ ﺍﻟﺬﻱ‬
‫ﻳﻌﻨﻴﻪ ﺍﻷﻣﺮ‪.‬‬
‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻣﻦ‬
‫ﻻ ﺗﻄﺒﻖ ﺃﺣﻜﺎﻡ ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ ﻭ ﻣﺎ ﻳﻠﻴﻪ ﺇﱃ ﺍﻟﻔﺼﻞ ﺍﳋﺎﻣﺲ ﻣﻦ ﻇﻬﲑﻧﺎ ﺍﻟﺸﺮﻳﻒ ﻫﺬﺍ‬
‫ﺍﳌﻌﺘﱪ ﲟﺜﺎﺑﺔ ﻗﺎﻧﻮﻥ ﻋﻠﻰ ﺍﻷﺑﻨﻴﺔ ﺍﳌﺨﺼﺼﺔ ﻹﻗﺎﻣﺔ ﺷﻌﺎﺋﺮ ﺍﻟﺪﻳﻦ ﺍﻹﺳﻼﻣﻲ ‪‬ﺎ ﺇﺫﺍ ﻛﺎﻧﺖ‬
‫ﺍﻟﺪﻭﻟﺔ ﻫﻲ ﺍﻟﻘﺎﺋﻤﺔ ﺑﺘﺸﻴﻴﺪﻫﺎ‪.‬‬
‫ﺍﻟﻔﺼﻞ ﺍﻟﺘﺎﺳﻊ‬
‫ﻳﻨﺸﺮ ﻇﻬﲑﻧﺎ ﺍﻟﺸﺮﻳﻒ ﻫﺬﺍ ﺍﳌﻌﺘﱪ ﲟﺜﺎﺑﺔ ﻗﺎﻧﻮﻥ ﺑﺎﳉﺮﻳﺪﺓ ﺍﻟﺮﲰﻴﺔ ﻭ ﻳﻨﺴﺦ ﺍﻟﻈﻬﲑ‬
‫ﺍﻟﺸﺮﻳﻒ ﺍﻟﺼﺎﺩﺭ ﰲ ‪ 29‬ﻣﻦ ﺭﺑﻴﻊ ﺍﻵﺧﺮ ‪ 11) 1336‬ﻓﱪﺍﻳﺮ ‪ (1918‬ﺑﺈﺧﻀﺎﻉ‬
‫ﺍﻷﻣﺎﻛﻦ ﺍﳌﺨﺼﺼﺔ ﻹﻗﺎﻣﺔ ﺷﻌﺎﺋﺮ ﺍﻟﺪﻳﻦ ﺍﻹﺳﻼﻣﻲ ‪‬ﺎ ﳌﺮﺍﻗﺒﺔ ﺍﻷﻭﻗﺎﻑ‪.‬‬
‫ﻭ ﺣﺮﺭ ﺑﻔﺎﺱ ﰲ ‪ 6‬ﳏﺮﻡ ‪ 2) 1405‬ﺃﻛﺘﻮﺑﺮ ‪(1984‬‬

‫ﻭﻗﻌﻪ ﺑﺎﻟﻌﻄﻒ‪،‬‬
‫ﺍﻟﻮﺯﻳﺮ ﺍﻷﻭﻝ‪،‬‬
‫ﺍﻹﻣﻀﺎﺀ ‪ :‬ﳏﻤﺪ ﻛﺮﱘ ﺍﻟﻌﻤﺮﺍﱐ‬
‫‪172‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬

‫ﺍﳌـﻠـﺤـﻖ ﺍﻟﺜﺎﱐ‬

‫ﻗﺮﺍﺭ ﻟﻮﺯﻳﺮ ﺍﻷﻭﻗﺎﻑ ﻭﺍﻟﺸﺆﻭﻥ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺭﻗﻢ ‪ 472.06‬ﺻﺎﺩﺭ ﰲ ‪ 9‬ﺻﻔﺮ ‪ 10) 1427‬ﻣﺎﺭﺱ ‪(2006‬‬
‫ﰲ ﺷﺄﻥ ﺗﺴﻤﻴﺔ ﺍﳌﺴﺎﺟﺪ ﻭﻓﺘﺤﻬﺎ ﰲ ﻭﺟﻪ ﺍﳌﺼﻠﲔ‬
 ‫‪173‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬

‫ﻗﺮﺍﺭ ﻟﻮﺯﻳﺮ ﺍﻷﻭﻗﺎﻑ ﻭﺍﻟﺸﺆﻭﻥ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺭﻗﻢ ‪ 472.06‬ﺻﺎﺩﺭ ﰲ ‪ 9‬ﺻﻔﺮ ‪ 10) 1427‬ﻣﺎﺭﺱ ‪(2006‬‬
‫)∗(‬
‫ﰲ ﺷﺄﻥ ﺗﺴﻤﻴﺔ ﺍﳌﺴﺎﺟﺪ ﻭﻓﺘﺤﻬﺎ ﰲ ﻭﺟﻪ ﺍﳌﺼﻠﲔ‬
‫*‪*-*-‬‬
‫ﻭﺯﻳﺮ ﺍﻷﻭﻗﺎﻑ ﻭﺍﻟﺸﺆﻭﻥ ﺍﻹﺳﻼﻣﻴﺔ‪،‬‬
‫ﺑﻨﺎﺀ ﻋﻠﻰ ﺍﻟﻈﻬﲑ ﺍﻟﺸﺮﻳﻒ ﺍﳌﻌﺘﱪ ﲟﺜﺎﺑﺔ ﻗﺎﻧﻮﻥ ﺭﻗﻢ ‪ 1.84.150‬ﺍﻟﺼﺎﺩﺭ ﰲ ‪ 6‬ﳏﺮﻡ‬
‫‪ 2) 1405‬ﺃﻛﺘﻮﺑﺮ ‪ (1984‬ﺍﳌﺘﻌﻠﻖ ﺑﺎﻷﻣﺎﻛﻦ ﺍﳌﺨﺼﺼﺔ ﻹﻗﺎﻣﺔ ﺷﻌﺎﺋﺮ ﺍﻟﺪﻳﻦ ﺍﻹﺳﻼﻣﻲ‬
‫ﻓﻴﻬﺎ ﻭﻻﺳﻴﻤﺎ ﺍﻟﻔﺼﻞ ﺍﻟﺴﺎﺑﻊ ﻣﻨﻪ؛‬
‫ﻭﻋﻠﻰ ﺍﻟﻈﻬﲑ ﺍﻟﺸﺮﻳﻒ ﺭﻗﻢ ‪ 1.03.193‬ﺍﻟﺼﺎﺩﺭ ﰲ ‪ 9‬ﺷﻮﺍﻝ ‪ 4) 1424‬ﺩﻳﺴﻤﱪ‬
‫‪ (2003‬ﰲ ﺷﺄﻥ ﺍﺧﺘﺼﺎﺻﺎﺕ ﻭﺗﻨﻈﻴﻢ ﻭﺯﺍﺭﺓ ﺍﻷﻭﻗﺎﻑ ﻭﺍﻟﺸﺆﻭﻥ ﺍﻹﺳﻼﻣﻴﺔ؛‬
‫ﻭﻋﻠﻰ ﻗﺮﺍﺭ ﻭﺯﻳﺮ ﺍﻷﻭﻗﺎﻑ ﻭﺍﻟﺸﺆﻭﻥ ﺍﻹﺳﻼﻣﻴﺔ ﺭﻗﻢ ‪ 106.04‬ﺍﻟﺼﺎﺩﺭ ﰲ ‪ 28‬ﻣﻦ ﺫﻱ‬
‫ﺍﻟﻘﻌﺪﺓ ‪ 21) 1424‬ﻳﻨﺎﻳﺮ ‪ (2004‬ﰲ ﺷﺄﻥ ﺍﻟﺘﻨﻈﻴﻢ ﺍﻟﺪﺍﺧﻠﻲ ﻟﻨﻈﺎﺭﺍﺕ ﺍﻷﻭﻗﺎﻑ‬
‫ﻭﻣﻨﺪﻭﺑﻴﺎﺕ ﺍﻟﺸﺆﻭﻥ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻋﺪﺩﻫﺎ ﻭﺩﻭﺍﺋﺮ ﻧﻔﻮﺫﻫﺎ ﺍﻟﺘﺮﺍﰊ؛‬
‫ﻗــﺮﺭ ﻣـﺎ ﻳﻠـﻲ‪:‬‬
‫ﺍﳌﺎﺩﺓ ﺍﻷﻭﱃ‪ :‬ﺗﻄﺒﻴﻘﺎ ﻷﺣﻜﺎﻡ ﺍﻟﻈﻬﲑ ﺍﻟﺸﺮﻳﻒ ﺍﳌﻌﺘﱪ ﲟﺜﺎﺑﺔ ﻗﺎﻧﻮﻥ ﺭﻗﻢ ‪1.84.150‬‬
‫ﺍﻟﺼﺎﺩﺭ ﰲ ‪ 6‬ﳏﺮﻡ ‪ 2) 1405‬ﺃﻛﺘﻮﺑﺮ ‪ (1984‬ﺍﳌﺸﺎﺭ ﺇﻟﻴﻪ ﺃﻋﻼﻩ‪ ،‬ﳜﻀﻊ ﻓﺘﺢ ﺍﳌﺴﺎﺟﺪ‬
‫ﻭﺍﻷﻣﺎﻛﻦ ﺍﳌﺨﺼﺼﺔ ﻹﻗﺎﻣﺔ ﺷﻌﺎﺋﺮ ﺍﻟﺪﻳﻦ ﺍﻹﺳﻼﻣﻲ ﻓﻴﻬﺎ ﰲ ﻭﺟﻪ ﻋﻤﻮﻡ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﺃﻳﺎ‬
‫ﻛﺎﻧﺖ ﺍﳉﻬﺔ ﺍﳌﺸﺮﻓﺔ ﻋﻠﻰ ﺑﻨﺎﺋﻬﺎ‪ ،‬ﻟﺘﺼﺮﻳﺢ ﻛﺘﺎﰊ ﻣﺴﺒﻖ ﺗﻮﺟﻬﻪ ﺍﳉﻬﺔ ﺍﻟﺮﺍﻏﺒﺔ ﰲ ﺫﻟﻚ‬
‫ﺇﱃ ﻭﺯﺍﺭﺓ ﺍﻷﻭﻗﺎﻑ ﻭﺍﻟﺸﺆﻭﻥ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬
‫ﻭﻛﻞ ﲣﺼﻴﺺ ﻷﻱ ﻣﻜﺎﻥ ﺁﺧﺮ ﻹﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻣﻦ ﻏﲑ ﺍﻷﻣﺎﻛﻦ ﺍﳌﺸﺎﺭ ﺇﻟﻴﻬﺎ‪ ،‬ﻳﻔﺘﺢ ﰲ‬
‫ﻭﺟﻪ ﻋﺎﻣﺔ ﺍﳌﺴﻠﻤﲔ ﳜﻀﻊ ﻟﻨﻈﺎﻡ ﺍﻟﺘﺼﺮﻳﺢ ﺍﳌﺸﺎﺭ ﺇﻟﻴﻪ ﰲ ﺍﻟﻔﻘﺮﺓ ﺍﻷﻭﱃ ﺃﻋﻼﻩ‪.‬‬

‫ﻛﻤﺎ ﳜﻀﻊ ﲣﺼﻴﺺ ﻛﻞ ﻣﺴﺠﺪ ﺗﻘﺎﻡ ﻓﻴﻪ ﺍﻟﺼﻠﻮﺍﺕ ﺍﳋﻤﺲ‪ ،‬ﻹﻗﺎﻣﺔ ﺻﻼﺓ ﺍﳉﻤﻌﺔ ﺑﻪ‬
‫ﻋﻼﻭﺓ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻟﻠﻤﻮﺍﻓﻘﺔ ﺍﳌﺴﺒﻘﺔ ﻟﻮﺯﺍﺭﺓ ﺍﻷﻭﻗﺎﻑ ﻭﺍﻟﺸﺆﻭﻥ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬

‫ﺍﳉﺮﻳﺪﺓ ﺍﻟﺮﲰﻴﺔ ﻋﺪﺩ ‪ ،5407‬ﺑﺘﺎﺭﻳﺦ ‪ 26‬ﺻﻔﺮ ‪ 27) 1427‬ﻣﺎﺭﺱ ‪.(2006‬‬ ‫∗‬

 ‫‪174‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬
‫ﺍﳌﺎﺩﺓ ‪ :2‬ﻳﻮﺩﻉ ﺍﻟﺘﺼﺮﻳﺢ ﺃﻭ ﻃﻠﺐ ﺍﳌﻮﺍﻓﻘﺔ ﺍﳌﺸﺎﺭ ﺇﻟﻴﻬﻤﺎ ﺃﻋﻼﻩ‪ ،‬ﺣﺴﺐ ﻛﻞ ﺣﺎﻟﺔ‪،‬‬
‫ﻟﺪﻯ ﻣﻨﺪﻭﺑﻴﺔ ﺍﻟﺸﺆﻭﻥ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﱵ ﻳﻘﻊ ﺍﳌﺴﺠﺪ )ﺃﻭ ﺍﳌﻜﺎﻥ ﺍﳌﻌﺪ ﻟﻠﺼﻼﺓ( ﰲ ﺩﺍﺋﺮﺓ‬
‫ﻧﻔﻮﺫﻫﺎ ﺍﻟﺘﺮﺍﰊ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ :3‬ﻳﺴﻤﻰ ﻛﻞ ﻣﺴﺠﺪ ﻣﻦ ﻣﺴﺎﺟﺪ ﺍﳌﻤﻠﻜﺔ ﺑﺎﺳﻢ ﺧﺎﺹ ﺑﻪ ﳛﺪﺩ ﲟﻘﺮﺭ ﻟﻮﺯﻳﺮ‬
‫ﺍﻷﻭﻗﺎﻑ ﻭﺍﻟﺸﺆﻭﻥ ﺍﻹﺳﻼﻣﻴﺔ ﺑﻨﺎﺀ ﻋﻠﻰ ﺍﻗﺘﺮﺍﺡ ﻣﻦ ﻣﻨﺪﻭﺏ ﺍﻟﺸﺆﻭﻥ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﺬﻱ‬
‫ﻳﻘﻊ ﺍﳌﺴﺠﺪ ﰲ ﺩﺍﺋﺮﺓ ﻧﻔﻮﺫﻩ ﺍﻟﺘﺮﺍﰊ ﺑﻌﺪ ﺍﺳﺘﺸﺎﺭﺓ ﺍﳉﻬﺔ ﺍﻟﱵ ﻗﺎﻣﺖ ﺑﺒﻨﺎﺀ ﺍﳌﺴﺠﺪ ﺃﻭ‬
‫ﺃﺷﺮﻓﺖ ﻋﻠﻰ ﺑﻨﺎﺋﻪ‪.‬‬
‫ﲣﺘﺎﺭ ﺃﲰﺎﺀ ﺍﳌﺴﺎﺟﺪ ﻣﻦ ﺑﲔ ﺃﲰﺎﺀ ﺍﷲ ﺍﳊﺴﲎ ﻭﺻﻔﺎﺗﻪ ﺍﻟﻌﻠﻴﺎ ﺃﻭ ﺃﲰﺎﺀ ﺍﻟﺼﺤﺎﺑﺔ‬
‫ﻭﺍﻟﺘﺎﺑﻌﲔ ﺃﻭ ﺃﲰﺎﺀ ﺍﻷﻋﻼﻡ ﻭﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﺸﻬﺪﺍﺀ‪ ،‬ﺃﻭ ﺃﲰﺎﺀ ﺍﳌﺸﺎﻫﲑ ﺍﳌﺸﻬﻮﺩ ﳍﻢ ﺑﺎﻷﻋﻤﺎﻝ‬
‫ﺍﻟﺼﺎﳊﺔ ﰲ ﺗﺎﺭﻳﺦ ﺍﳌﻐﺮﺏ ﻭﺣﺎﺿﺮﻩ‪ ،‬ﺃﻭ ﺃﲰﺎﺀ ﺍﻟﻮﻗﺎﺋﻊ ﻭﺍﻟﺬﻛﺮﻳﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺃﻭ‬
‫ﻓﻀﺎﺋﻞ ﺍﻷﺧﻼﻕ‪ ،‬ﺃﻭ ﺃﻱ ﺍﺳﻢ ﺁﺧﺮ ﻳﺘﻢ ﻗﺒﻮﻟﻪ ﻣﻦ ﻗﺒﻞ ﻭﺯﺍﺭﺓ ﺍﻷﻭﻗﺎﻑ ﻭﺍﻟﺸﺆﻭﻥ‬
‫ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬
‫ﻭﻻ ﳚﻮﺯ ﺗﺴﻤﻴﺔ ﺃﻱ ﻣﺴﺠﺪ ﺑﺎﺳﻢ ﻣﺸﻴﺪﻩ‪ ،‬ﻏﲑ ﺃﻧﻪ ﳚﻮﺯ ﺃﻥ ﻳﺸﺎﺭ ﺇﻟﻴﻪ ﰲ ﺍﻟﻠﻮﺣﺔ‬
‫ﺍﻟﺘﺬﻛﺎﺭﻳﺔ ﺍﳋﺎﺻﺔ ﺑﺘﺸﻴﻴﺪ ﺍﳌﺴﺠﺪ‪.‬‬
‫ﻻ ﳚﻮﺯ ﺗﻜﺮﺍﺭ ﺍﺳﻢ ﺍﳌﺴﺠﺪ ﻋﻠﻰ ﺻﻌﻴﺪ ﻧﻔﺲ ﺍﳉﻤﺎﻋﺔ ﺃﻭ ﺍﻟﻌﻤﺎﻟﺔ ﺃﻭ ﺍﻹﻗﻠﻴﻢ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ :4‬ﳚﺐ ﺃﻥ ﺗﺘﻀﻤﻦ ﺍﻟﻠﻮﺣﺔ ﺍﻟﺘﺬﻛﺎﺭﻳﺔ ﺍﳋﺎﺻﺔ ﺑﺘﺸﻴﻴﺪ ﻛﻞ ﻣﺴﺠﺪ ﺍﲰﻪ ﻭﺍﻟﺮﻗﻢ‬
‫ﺍﳋﺎﺹ ﺑﻪ ﻭﺗﺎﺭﻳﺦ ﺗﺸﻴﻴﺪﻩ ﻭﺍﺳﻢ ﺍﶈﺴﻦ ﺍﻟﺬﻱ ﺷﻴﺪﻩ ﻋﻨﺪ ﺍﻻﻗﺘﻀﺎﺀ‪.‬‬
‫ﺗﺜﺒﺖ ﺍﻟﻠﻮﺣﺔ ﺍﳌﺬﻛﻮﺭﺓ ﻋﻠﻰ ﻭﺍﺟﻬﺔ ﺍﳌﺴﺠﺪ ﺍﳌﻌﲏ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ :5‬ﳜﻀﻊ ﻛﻞ ﺗﻐﻴﲑ ﰲ ﺍﺳﻢ ﻣﻦ ﺃﲰﺎﺀ ﻣﺴﺎﺟﺪ ﺍﳌﻤﻠﻜﺔ ﻟﻠﻤﻮﺍﻓﻘﺔ ﺍﳌﺴﺒﻘﺔ ﻟﻮﺯﺍﺭﺓ‬
‫ﺍﻷﻭﻗﺎﻑ ﻭﺍﻟﺸﺆﻭﻥ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ :6‬ﳝﻜﻦ‪ ،‬ﻋﻨﺪ ﺍﻻﻗﺘﻀﺎﺀ‪ ،‬ﺃﻥ ﺗﺮﺍﺟﻊ ﲟﻘﺮﺭ ﻟﻮﺯﻳﺮ ﺍﻷﻭﻗﺎﻑ ﻭﺍﻟﺸﺆﻭﻥ ﺍﻹﺳﻼﻣﻴﺔ‬
‫ﺃﲰﺎﺀ ﻣﺴﺎﺟﺪ ﺍﳌﻤﻠﻜﺔ ﺍﻟﻘﺎﺋﻤﺔ ﻗﺒﻞ ﺗﺎﺭﻳﺦ ﺩﺧﻮﻝ ﻫﺬﺍ ﺍﻟﻘﺮﺍﺭ ﺣﻴﺰ ﺍﻟﺘﻨﻔﻴﺬ ﻣﻦ ﺃﺟﻞ‬
‫ﻣﻼﺀﻣﺘﻬﺎ ﻣﻊ ﺃﺣﻜﺎﻡ ﺍﳌﺎﺩﺓ ﺍﻟﺜﺎﻟﺜﺔ ﺃﻋﻼﻩ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ :7‬ﳛﺪﺙ ﻟﺪﻯ ﻭﺯﺍﺭﺓ ﺍﻷﻭﻗﺎﻑ ﻭﺍﻟﺸﺆﻭﻥ ﺍﻹﺳﻼﻣﻴﺔ ﺳﺠﻞ ﻭﻃﲏ ﻟﻠﻤﺴﺎﺟﺪ‪،‬‬
‫ﺗﺪﻭﻥ ﻓﻴﻪ ﺍﳌﻌﻠﻮﻣﺎﺕ ﻭﺍﳌﻌﻄﻴﺎﺕ ﺍﳌﺘﻌﻠﻘﺔ ﺑﻜﻞ ﻣﺴﺠﺪ ﻣﻦ ﻣﺴﺎﺟﺪ ﺍﳌﻤﻠﻜﺔ ﻭﻻﺳﻴﻤﺎ‬
‫ﻣﻨﻬﺎ ﺍﺳﻢ ﺍﳌﺴﺠﺪ ﻭﻋﻨﻮﺍﻧﻪ ﻭﺍﳉﻤﺎﻋﺔ ﻭﺍﻟﻌﻤﺎﻟﺔ ﺃﻭ ﺍﻹﻗﻠﻴﻢ ﺍﻟﺬﻱ ﻳﻘﻊ ﰲ ﺩﺍﺋﺮﺓ ﻧﻔﻮﺫﻩ‬
‫ﺍﻟﺘﺮﺍﰊ ﻭﺍﳉﻬﺔ ﺍﻟﱵ ﻗﺎﻣﺖ ﺑﺘﺸﻴﻴﺪﻩ ﻭﺗﺎﺭﻳﺦ ﺍﻟﺘﺸﻴﻴﺪ‪.‬‬
 ‫‪175‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬
‫ﲤﺴﻚ ﻣﺪﻳﺮﻳﺔ ﺍﳌﺴﺎﺟﺪ ﺑﻮﺯﺍﺭﺓ ﺍﻷﻭﻗﺎﻑ ﻭﺍﻟﺸﺆﻭﻥ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﺴﺠﻞ ﺍﻟﻮﻃﲏ ﻟﻠﻤﺴﺎﺟﺪ‬
‫ﻭﺗﻌﻤﻞ ﻋﻠﻰ ﺣﻔﻈﻪ ﻭﲢﻴﻴﻨﻪ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ : 8‬ﻳﻨﺸﺮ ﻫﺬﺍ ﺍﻟﻘﺮﺍﺭ ﺑﺎﳉﺮﻳﺪﺓ ﺍﻟﺮﲰﻴﺔ‪.‬‬
‫ﻭ ﺣﺮﺭ ﺑﺎﻟﺮﺑﺎﻁ ﰲ ‪ 9‬ﺻﻔﺮ ‪ 10) 1427‬ﻣﺎﺭﺱ ‪(2006‬‬
‫ﺍﻹﻣﻀﺎﺀ‪ :‬ﺃﺣـﻤـﺪ ﺍﻟﺘﻮﻓـﻴـﻖ‬
‫‪176‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬

‫ﺍﳌﻠﺤﻖ ﺍﻟﺜﺎﻟﺚ‬

‫ﻗـﺮﺍﺭ ﻟﻮﺯﻳﺮ ﺍﻷﻭﻗﺎﻑ ﻭﺍﻟﺸﺆﻭﻥ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺭﻗﻢ ‪ 473.06‬ﺻﺎﺩﺭ ﰲ ‪ 9‬ﺻﻔﺮ ‪ 10) 1427‬ﻣﺎﺭﺱ ‪(2006‬‬
‫ﺑﺘﺤﺪﻳﺪ ﺷـﺮﻭﻁ ﺍﻟﺘﻌﻴﲔ ﻟﻠﻘﻴﺎﻡ ﺑﺒﻌﺾ ﺍﳌﻬﺎﻡ ﺍﻟﺪﻳﻨﻴـﺔ‬
 ‫‪177‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬
‫ﻗـﺮﺍﺭ ﻟﻮﺯﻳﺮ ﺍﻷﻭﻗﺎﻑ ﻭﺍﻟﺸﺆﻭﻥ ﺍﻹﺳﻼﻣﻴﺔ‬
‫ﺭﻗﻢ ‪ 473.06‬ﺻﺎﺩﺭ ﰲ ‪ 9‬ﺻﻔﺮ ‪ 10) 1427‬ﻣﺎﺭﺱ ‪(2006‬‬
‫)∗(‬
‫ﺑﺘﺤﺪﻳﺪ ﺷـﺮﻭﻁ ﺍﻟﺘﻌﻴﲔ ﻟﻠﻘﻴﺎﻡ ﺑﺒﻌﺾ ﺍﳌﻬﺎﻡ ﺍﻟﺪﻳﻨﻴـﺔ‬
‫ﻭﺯﻳـﺮ ﺍﻷﻭﻗﺎﻑ ﻭﺍﻟﺸﺆﻭﻥ ﺍﻹﺳﻼﻣﻴﺔ‬
‫ﺑﻨﺎﺀ ﻋﻠﻰ ﺍﻟﻈﻬﲑ ﺍﻟﺸﺮﻳﻒ ﲟﺜﺎﺑﺔ ﻗﺎﻧﻮﻥ ﺭﻗﻢ ‪ 1.84.150‬ﺑﺘﺎﺭﻳﺦ ‪ 6‬ﳏﺮﻡ ‪2) 1405‬‬
‫ﺃﻛﺘﻮﺑﺮ ‪ (1984‬ﺍﳌﺘﻌﻠﻖ ﺑﺎﻷﻣﺎﻛﻦ ﺍﳌﺨﺼﺼﺔ ﻹﻗﺎﻣﺔ ﺷﻌﺎﺋﺮ ﺍﻟﺪﻳﻦ ﺍﻹﺳﻼﻣﻲ ﻓﻴﻬﺎ‬
‫ﻭﻻﺳﻴﻤﺎ ﺍﻟﻔﺼﻞ ﺍﻟﺴﺎﺑﻊ ﻣﻨﻪ؛‬ ‫ﻋﻠﻴﻪ ‪:‬‬
‫ﻭﻋﻠﻰ ﺍﻟﻈﻬﲑ ﺍﻟﺸﺮﻳﻒ ﺭﻗﻢ ‪ 1.03.193‬ﺍﻟﺼﺎﺩﺭ ﰲ ‪ 9‬ﺷﻮﺍﻝ ‪1424‬‬ ‫م ﻝﻠﺤﻜﻮﻣﺔ‬
‫)‪ 4‬ﺩﻳﺴﻤﱪ ‪ (2003‬ﰲ ﺷﺄﻥ ﺍﺧﺘﺼﺎﺻﺎﺕ ﻭﺗﻨﻈﻴﻢ ﻭﺯﺍﺭﺓ ﺍﻷﻭﻗﺎﻑ ﻭﺍﻟﺸﺆﻭﻥ‬
‫ﺍﻹﺳﻼﻣﻴﺔ؛‬
‫ﻭﻋﻠﻰ ﺍﻟﻈﻬﲑ ﺍﻟﺸﺮﻳﻒ ﺭﻗﻢ ‪ 1.03.300‬ﺍﻟﺼﺎﺩﺭ ﰲ ‪ 2‬ﺭﺑﻴﻊ ﺍﻷﻭﻝ ‪ 22) 1425‬ﺃﺑﺮﻳﻞ‬
‫‪ (2004‬ﺑﺈﻋﺎﺩﺓ ﺗﻨﻈﻴﻢ ﺍ‪‬ﺎﻟﺲ ﺍﻟﻌﻠﻤﻴﺔ؛‬
‫ﻭﻋﻠﻰ ﻗﺮﺍﺭ ﻭﺯﻳﺮ ﺍﻷﻭﻗﺎﻑ ﻭﺍﻟﺸﺆﻭﻥ ﺍﻹﺳﻼﻣﻴﺔ ﺭﻗﻢ ‪ 106.04‬ﺍﻟﺼﺎﺩﺭ ﰲ ‪ 28‬ﻣﻦ ﺫﻱ‬
‫ﺍﻟﻘﻌﺪﺓ ‪ 21) 1424‬ﻳﻨﺎﻳﺮ ‪ (2004‬ﰲ ﺷﺄﻥ ﺍﻟﺘﻨﻈﻴﻢ ﺍﻟﺪﺍﺧﻠﻲ ﻟﻨﻈﺎﺭﺍﺕ ﺍﻷﻭﻗﺎﻑ‬
‫ﻭﻣﻨﺪﻭﺑﻴﺎﺕ ﺍﻟﺸﺆﻭﻥ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻋﺪﺩﻫﺎ ﻭﺩﻭﺍﺋﺮ ﻧﻔﻮﺫﻫﺎ ﺍﻟﺘﺮﺍﰊ؛‬
‫ﻗـﺮﺭ ﻣـﺎ ﻳﻠـﻲ‪:‬‬
‫ﺍﳌﺎﺩﺓ ﺍﻷﻭﱃ‪ :‬ﻳﺸﺘﺮﻁ ﰲ ﺍﻟﻘﻴﻤﲔ ﺍﻟﺪﻳﻨﻴﲔ ﺍﻟﺬﻳﻦ ﻳﺘﻢ ﺗﻌﻴﻴﻨﻬﻢ ﻃﺒﻘﺎ ﻷﺣﻜﺎﻡ ﺍﻟﻔﺼﻞ‬
‫ﺍﻟﺴﺎﺑﻊ ﻣﻦ ﺍﻟﻈﻬﲑ ﺍﻟﺸﺮﻳﻒ ﲟﺜﺎﺑﺔ ﻗﺎﻧﻮﻥ ﺭﻗﻢ ‪ 1.84.150‬ﺍﻟﺼﺎﺩﺭ ﰲ ‪ 6‬ﳏﺮﻡ ‪2) 1405‬‬
‫ﺃﻛﺘﻮﺑﺮ ‪ (1984‬ﺍﳌﺸﺎﺭ ﺇﻟﻴﻪ ﺃﻋﻼﻩ ﳌﺰﺍﻭﻟﺔ ﻣﻬﺎﻡ ﺍﻹﻣﺎﻣﺔ ﻭﺍﳋﻄﺎﺑﺔ ﲟﺴﺎﺟﺪ ﺍﳌﻤﻠﻜﺔ ﻭﺳﺎﺋﺮ‬
‫ﺍﻷﻣﺎﻛﻦ ﺍﳌﺨﺼﺼﺔ ﻹﻗﺎﻣﺔ ﺷﻌﺎﺋﺮ ﺍﻟﺪﻳﻦ ﺍﻹﺳﻼﻣﻲ ﺗﻮﺍﻓﺮﻫﻢ ﻋﻠﻰ ﺍﻟﺸﺮﻭﻁ ﺍﻟﺘﺎﻟﻴﺔ ‪:‬‬
‫‪ -‬ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻣﻦ ﺟﻨﺴﻴﺔ ﻣﻐﺮﺑﻴﺔ ؛‬
‫‪ -‬ﺃﻻ ﻳﺘﻌﺪﻯ ﻋﻤﺮﻫﻢ ‪ 45‬ﺳﻨﺔ ﻋﻨﺪ ﺗﺎﺭﻳﺦ ﺗﻌﻴﻴﻨﻬﻢ ؛‬
‫‪ -‬ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻣﺘﻤﺘﻌﲔ ﲝﻘﻮﻗﻬﻢ ﺍﳌﺪﻧﻴﺔ ؛‬

‫ﺍﳉﺮﻳﺪﺓ ﺍﻟﺮﲰﻴﺔ ﻋﺪﺩ ‪ ،5407‬ﺑﺘﺎﺭﻳﺦ ‪ 26‬ﺻﻔﺮ ‪ 27) 1427‬ﻣﺎﺭﺱ ‪.(2006‬‬ ‫∗‬

 ‫‪178‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬
‫‪ -‬ﺃﻥ ﺗﺘﻮﺍﻓﺮ ﻟﺪﻳﻬﻢ ﺍﻟﻘﺪﺭﺓ ﺍﻟﺒﺪﻧﻴﺔ ﻭﺍﳌﺆﻫﻼﺕ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﱵ ﲤﻜﻨﻬﻢ ﻣﻦ‬
‫ﺍﻻﺿﻄﻼﻉ ﲟﻬﺎﻡ ﺍﻹﻣﺎﻣﺔ ﻭﺍﳋﻄﺎﺑﺔ ﻭﺍﻟﻮﻋﻆ‪.‬‬
‫ﳝﻜﻦ ﻟﻮﺯﻳﺮ ﺍﻷﻭﻗﺎﻑ ﻭﺍﻟﺸﺆﻭﻥ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺑﺼﻔﺔ ﺍﺳﺘﺜﻨﺎﺋﻴﺔ‪ ،‬ﺍﻹﻋﻔﺎﺀ ﻣﻦ ﺷﺮﻁ ﺍﻟﺴﻦ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ :2‬ﻳﺘﻜﻮﻥ ﻣﻠﻒ ﺍﻟﺘﺮﺷﻴﺢ ﻟﺸﻐﻞ ﻣﻬﺎﻡ ﺍﻹﻣﺎﻣﺔ ﺃﻭ ﺍﳋﻄﺎﺑﺔ ﺃﻭ ﳘﺎ ﻣﻌﺎ ﻣﻦ ﺍﻟﻮﺛﺎﺋﻖ‬
‫ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
‫‪ .1‬ﻃﻠﺐ ﺧﻄﻲ؛‬
‫‪ .2‬ﻧﺴﺨﺔ ﻣﻦ ﺑﻄﺎﻗﺔ ﺍﻟﺘﻌﺮﻳﻒ ﺍﻟﻮﻃﻨﻴﺔ ﻣﺼﺎﺩﻕ ﻋﻠﻴﻬﺎ؛‬
‫‪ .3‬ﻧﺴﺨﺔ ﻣﻦ ﻋﻘﺪ ﺍﻻﺯﺩﻳﺎﺩ؛‬
‫‪ .4‬ﻧﺴﺨﺔ ﻣﻦ ﺷﻬﺎﺩﺓ ﺍﻟﺴﺠﻞ ﺍﻟﻌﺪﱄ ﻻ ﺗﺘﺠﺎﻭﺯ ﻣﺪﺓ ﺻﻼﺣﻴﺘﻬﺎ ﺛﻼﺛﺔ ﺃﺷﻬﺮ ﻋﻨﺪ‬
‫ﺗﺎﺭﻳﺦ ﺇﻳﺪﺍﻉ ﻣﻠﻒ ﺍﻟﺘﺮﺷﻴﺢ؛‬
‫‪ .5‬ﻧﺴﺨﺔ ﻣﻦ ﺍﻹﺟﺎﺯﺍﺕ ﻭﺍﻟﺸﻬﺎﺩﺍﺕ ﺍﻟﻌﻠﻤﻴﺔ ﺍﶈﺼﻞ ﻋﻠﻴﻬﺎ ؛‬
‫‪ .6‬ﺷﻬﺎﺩﺓ ﺗﺰﻛﻴﺔ ﻣﺴﻠﻤﺔ ﻣﻦ ﺃﺣﺪ ﺭﺅﺳﺎﺀ ﺍ‪‬ﺎﻟﺲ ﺍﻟﻌﻠﻤﻴﺔ ﺍﶈﻠﻴﺔ ﺗﺜﺒﺖ ﺃﻫﻠﻴﺔ ﺍﳌﺘﺮﺷﺢ‬
‫ﳌﺰﺍﻭﻟﺔ ﻣﻬﺎﻡ ﺍﻹﻣﺎﻣﺔ ﺃﻭ ﺍﳋﻄﺎﺑﺔ ﺃﻭ ﳘﺎ ﻣﻌﺎ ﺣﺴﺐ ﻛﻞ ﺣﺎﻟﺔ ﻋﻠﻰ ﺣﺪﺓ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ :3‬ﺗﻮﺩﻉ ﻣﻠﻔﺎﺕ ﺍﻟﺘﺮﺷﻴﺢ ﻟﺸﻐﻞ ﻣﻬﺎﻡ ﺍﻹﻣﺎﻣﺔ ﻭﺍﳋﻄﺎﺑﺔ ﲟﺴﺎﺟﺪ ﺍﳌﻤﻠﻜﺔ ﻟﺪﻯ‬
‫ﻣﻨﺪﻭﺑﻴﺔ ﺍﻟﺸﺆﻭﻥ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳌﻌﻨﻴﺔ ﻣﻦ ﻗﺒﻞ ﺍﻷﺷﺨﺎﺹ ﺍﻟﺬﻳﻦ ﺗﺘﻮﺍﻓﺮ ﻓﻴﻬﻢ ﺍﻟﺸﺮﻭﻁ‬
‫ﺍﳌﺸﺎﺭ ﺇﻟﻴﻬﺎ ﰲ ﺍﳌﺎﺩﺓ ﺍﻷﻭﱃ ﺃﻋﻼﻩ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ :4‬ﻳﻌﲔ ﻭﺯﻳﺮ ﺍﻷﻭﻗﺎﻑ ﻭﺍﻟﺸﺆﻭﻥ ﺍﻹﺳﻼﻣﻴﺔ ﳉﻨﺔ ﻟﺪﺭﺍﺳﺔ ﻣﻠﻔﺎﺕ ﺍﻟﺘﺮﺷﻴﺢ‬
‫ﻭﺍﺧﺘﻴﺎﺭ ﺍﳌﺘﺮﺷﺤﲔ ﺍﳌﻘﺒﻮﻟﲔ‪ ،‬ﺗﻀﻢ ﳑﺜﻠﲔ ﻋﻦ ﻭﺯﺍﺭﺓ ﺍﻷﻭﻗﺎﻑ ﻭﺍﻟﺸﺆﻭﻥ ﺍﻹﺳﻼﻣﻴﺔ‬
‫ﻭﳑﺜﻠﲔ ﻋﻦ ﺍ‪‬ﻠﺲ ﺍﻟﻌﻠﻤﻲ ﺍﶈﻠﻲ ﺍﳌﻌﲏ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ :5‬ﻳﻌﲔ ﺍﳌﺘﺮﺷﺤﻮﻥ ﺍﳌﻘﺒﻮﻟﻮﻥ ﲟﻘﺮﺭ ﻟﻮﺯﻳﺮ ﺍﻷﻭﻗﺎﻑ ﻭﺍﻟﺸﺆﻭﻥ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ :6‬ﻳﻀﻄﻠﻊ ﺍﻟﻘﻴﻤﻮﻥ ﺍﻟﺪﻳﻨﻴﻮﻥ ﺍﳌﻌﻴﻨﻮﻥ ﳌﺰﺍﻭﻟﺔ ﻣﻬﺎﻡ ﺍﻹﻣﺎﻣﺔ ﺑﺴﺎﺋﺮ ﻣﺴﺎﺟﺪ‬
‫ﺍﳌﻤﻠﻜﺔ ﲟﺴﺆﻭﻟﻴﺔ ﺍﻟﺴﻬﺮ ﻋﻠﻰ ﺣﺮﻣﺔ ﺍﳌﺴﺎﺟﺪ ﺍﳌﻌﻴﻨﲔ ‪‬ﺎ‪ ،‬ﻭﺍﳊﻔﺎﻅ ﻋﻠﻰ ﻧﻈﺎﻣﻬﺎ ﻭﺍﻟﻌﻤﻞ‬
‫ﻋﻠﻰ ﲤﻜﲔ ﺍﳌﺼﻠﲔ ﻣﻦ ﺃﺩﺍﺀ ﺷﻌﺎﺋﺮﻫﻢ ﰲ ﻇﺮﻭﻑ ﻣﻦ ﺍﻟﻄﻤﺄﻧﻴﻨﺔ ﻭﺍﻟﺴﻜﻴﻨﺔ ﻭﺍﻟﺘﺴﺎﻣﺢ‬
‫ﻭﺍﻹﺧﺎﺀ‪ ،‬ﻭﺫﻟﻚ ﻭﻓﻖ ﺍﻟﺘﻮﺟﻴﻬﺎﺕ ﺍﻟﱵ ﺗﺼﺪﺭﻫﺎ ﻭﺯﺍﺭﺓ ﺍﻷﻭﻗﺎﻑ ﻭﺍﻟﺸﺆﻭﻥ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬
‫ﻭﳍﺬﻩ ﺍﻟﻐﺎﻳﺔ ﻳﻘﻮﻣﻮﻥ ﺑﺎﻷﻋﻤﺎﻝ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
‫‪ .1‬ﺇﻣﺎﻣﺔ ﺍﳌﺼﻠﲔ ﰲ ﺍﻟﺼﻠﻮﺍﺕ؛‬
‫‪ .2‬ﺭﻓﻊ ﺍﻷﺫﺍﻥ ﻋﻨﺪ ﻏﻴﺎﺏ ﺍﳌﺆﺫﻥ؛‬
‫‪ .3‬ﺗﻨﻈﻴﻢ ﻗﺮﺍﺀﺓ ﺍﳊﺰﺏ ﺍﻟﺮﺍﺗﺐ ﺑﻜﻴﻔﻴﺔ ﻣﻨﺘﻈﻤﺔ ﻭﺩﺍﺋﻤﺔ ؛‬
 ‫‪179‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬
‫‪ .4‬ﺗﻌﻠﻴﻢ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﲢﻔﻴﻈﻪ‪ ،‬ﻋﻨﺪ ﺍﻻﻗﺘﻀﺎﺀ؛‬
‫‪ .5‬ﺍﳌﺴﺎﳘﺔ ﰲ ﺍﻟﻨﺸﺎﻁ ﺍﻟﺜﻘﺎﰲ ﻭﺍﻟﺘﻌﻠﻴﻤﻲ ﻭﺍﻻﺟﺘﻤﺎﻋﻲ ﺍﳌﻨﻈﻢ ﺑﺎﳌﺴﺎﺟﺪ ﺑﻜﻴﻔﻴﺔ‬
‫ﺭﲰﻴﺔ ؛‬
‫‪ .6‬ﺍﻹﺷﺮﺍﻑ ﻋﻠﻰ ﺑﺮﺍﻣﺞ ﺍﻟﺘﻮﻋﻴﺔ ﻭﺑﺮﺍﻣﺞ ﳏﻮ ﺍﻷﻣﻴﺔ ﺍﻟﱵ ﺗﻘﺎﻡ ﺑﺎﳌﺴﺎﺟﺪ ﻟﻔﺎﺋﺪﺓ‬
‫ﺍﻟﻌﻤﻮﻡ؛‬
‫‪ .7‬ﺗﻌﻠﻴﻢ ﺍﻟﻨﺎﺱ ﻭﺇﺭﺷﺎﺩﻫﻢ ﰲ ﺃﻣﻮﺭ ﺩﻳﻨﻬﻢ‪ ،‬ﻣﺎ ﱂ ﻳﺘﻌﻠﻖ ﺍﻷﻣﺮ ﺑﺎﻹﻓﺘﺎﺀ ﰲ ﺍﻟﻘﻀﺎﻳﺎ‬
‫ﺫﺍﺕ ﺍﻟﺼﺒﻐﺔ ﺍﻟﻌﺎﻣﺔ ؛‬
‫‪ .8‬ﺍﻹﺷﺮﺍﻑ ﻋﻠﻰ ﺑﺎﻗﻲ ﺍﻟﻘﺎﺋﻤﲔ ﻋﻠﻰ ﺷﺆﻭﻥ ﺍﳌﺴﺠﺪ ﻭﺗﻮﺟﻴﻬﻬﻢ‪ ،‬ﻋﻨﺪ ﺍﻻﻗﺘﻀﺎﺀ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ :7‬ﻋﻼﻭﺓ ﻋﻠﻰ ﺍﻷﻋﻤﺎﻝ ﺍﳌﺸﺎﺭ ﺇﻟﻴﻬﺎ ﰲ ﺍﳌﺎﺩﺓ ﺍﻟﺴﺎﺑﻘﺔ ﻳﺘﻮﱃ ﺃﺋﻤﺔ ﺍﳌﺴﺎﺟﺪ ﺍﻟﺬﻳﻦ‬
‫ﻳﺰﺍﻭﻟﻮﻥ ﻣﻬﺎﻡ ﺍﳋﻄﺎﺑﺔ ﺍﻟﻘﻴﺎﻡ‪ ،‬ﻭﻓﻖ ﺃﺻﻮﻝ ﺍﳌﺬﻫﺐ ﺍﳌﺎﻟﻜﻲ ﻭﺍﻟﻌﻘﻴﺪﺓ ﺍﻷﺷﻌﺮﻳﺔ ﻭﺛﻮﺍﺑﺖ‬
‫ﺍﻷﻣﺔ ﻭﻣﺎ ﺟﺮﻯ ﺑﻪ ﺍﻟﻌﻤﻞ ﰲ ﺍﳌﻐﺮﺏ‪ ،‬ﺑﺈﻟﻘﺎﺀ ﺧﻄﺐ ﺍﳉﻤﻌﺔ ﻭﺇﻗﺎﻣﺔ ﺻﻼﺓ ﺍﻟﻌﻴﺪﻳﻦ ﻣﻊ‬
‫ﺍﳊﻔﺎﻅ ﻋﻠﻰ ﺍﻟﻮﺣﺪﺓ ﺍﻟﺪﻳﻨﻴﺔ ﻟﻠﻤﺠﺘﻤﻊ ﻭﲤﺎﺳﻜﻪ ﻭﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﷲ ﺑﺎﳊﻜﻤﺔ ﻭﺍﳌﻮﻋﻈﺔ‬
‫ﺍﳊﺴﻨﺔ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ :8‬ﺇﺫﺍ ﺗﻌﺬﺭ ﻋﻠﻰ ﺍﻹﻣﺎﻡ ﺃﻭ ﺍﳋﻄﻴﺐ‪ ،‬ﻷﺳﺒﺎﺏ ﻃﺎﺭﺋﺔ ﺃﻭ ﻗﻮﺓ ﻗﺎﻫﺮﺓ‪ ،‬ﺍﻟﻘﻴﺎﻡ ﲟﻬﺎﻣﻪ‬
‫ﻭﻓﻖ ﺃﺣﻜﺎﻡ ﺍﳌﺎﺩﺗﲔ ‪ 6‬ﻭ‪ 7‬ﻣﻦ ﻫﺬﺍ ﺍﻟﻘﺮﺍﺭ‪ ،‬ﻳﻌﲔ ﻣﻨﺪﻭﺏ ﺍﻟﺸﺆﻭﻥ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻦ ﻳﻨﻮﺏ‬
‫ﻋﻨﻪ ﳌﺪﺓ ﳏﺪﺩﺓ ﺷﺮﻳﻄﺔ ﺃﻥ ﻳﻜﻮﻥ ﺣﺎﺻﻼ ﻋﻠﻰ ﺗﺰﻛﻴﺔ ﺭﺋﻴﺲ ﳎﻠﺲ ﻋﻠﻤﻲ ﳏﻠﻲ‪.‬‬
‫ﺍﳌﺎﺩﺓ ‪ :9‬ﻳﻨﺸﺮ ﻫﺬﺍ ﺍﻟﻘﺮﺍﺭ ﰲ ﺍﳉﺮﻳﺪﺓ ﺍﻟﺮﲰﻴﺔ‪.‬‬

‫ﻭ ﺣﺮﺭ ﺑﺎﻟﺮﺑﺎﻁ ﰲ ‪ 9‬ﺻﻔﺮ ‪ 10) 1427‬ﻣﺎﺭﺱ ‪(2006‬‬

‫ﺍﻹﻣﻀﺎﺀ‪ :‬ﺃﺣـﻤـﺪ ﺍﻟﺘﻮﻓـﻴـﻖ‬
‫‪180‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬

‫ﻓ ـ ـ ـﻬ ـ ـ ـﺮﺱ‬
‫‪181‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬

‫ﻓﻬﺮﺱ ﺍﳌﻮﺿﻮﻋﺎﺕ‬

‫ﻣﺼﺎﺩﻗﺔ ﺍ‪‬ﻠﺲ ﺍﻟﻌﻠﻤﻲ ﺍﻷﻋﻠﻰ ‪7 ..........................................................‬‬

‫ﻫﺬﺍ ﺍﻟﺪﻟﻴﻞ ‪11...........................................................................‬‬
‫ﺗﻘﺪﱘ ‪13................................................................................‬‬
‫ﻣﺪﺧﻞ ‪17...............................................................................‬‬
‫ﺍﻟﺪﻟﻴﻞ ﻭﺣﻔﻆ ﺍﳋﺼﻮﺻﻴﺔ ﺍﳌﻐﺮﺑﻴﺔ ﰲ ﺍﻟﺸﺄﻥ ﺍﻟﺪﻳﲏ ‪18.....................................‬‬
‫ﺍﻟﻀﺎﺑﻂ ﺍﳌﻨﻬﺠﻲ ﺍﻷﻭﻝ‪ :‬ﺍﻟﻌﻘﻴﺪﺓ ﺍﻷﺷﻌﺮﻳﺔ ‪19............................................‬‬
‫ﺍﻟﻀﺎﺑﻂ ﺍﳌﻨﻬﺠﻲ ﺍﻟﺜﺎﱐ‪ :‬ﺍﳌﺬﻫﺐ ﺍﳌﺎﻟﻜﻲ ﺛﻘﺎﻓﺔ ﺍﺟﺘﻤﺎﻋﻴﺔ ﻭﻧﻔﺴﻴﺔ ‪22........................‬‬
‫ﺍﻟﻀﺎﺑﻂ ﺍﳌﻨﻬﺠﻲ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﺘﺼﻮﻑ‪ ،‬ﺗﺮﺑﻴﺔ ﻋﻠﻰ ﺍﶈﺒﺔ ‪29...................................‬‬
‫ﺍﻟﻀﺎﺑﻂ ﺍﳌﻨﻬﺠﻲ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺇﻣﺎﺭﺓ ﺍﳌﺆﻣﻨﲔ ﺩﻋﺎﻣﺔ ﻟﻸﻣﻦ ﺍﻟﺮﻭﺣﻲ ‪37...........................‬‬
‫ﺍﶈﻮﺭﺍﻷﻭﻝ‪ :‬ﺍﻟﻨﻈﺮﻳﺔ ﺍﻻﻧﺪﻣﺎﺟﻴﺔ ﻟﻠﺸﺄﻥ ﺍﻟﺪﻳﲏ ‪33..........................................‬‬
‫ﺍﻹﻣﺎﻡ ﻳﻨﻮﺏ ﻋﻦ ﺍﻷﻣﺔ ﻭﳛﺘﺮﻡ ﺍﺧﺘﻴﺎﺭﺍ‪‬ﺎ ‪37.................................................‬‬
‫ﺣﺴﻦ ﺍﻷﺳﻮﺓ ‪38........................................................................‬‬
‫ﻃﺎﻋﺔ ﻭﻻﺓ ﺍﻷﻣﺮ ﻭﻟﺰﻭﻡ ﺍﳉﻤﺎﻋﺔ ﻭﻧﺒﺬ ﺍﻟﻔﺮﻗﺔ ‪40.............................................‬‬
‫ﺍﳋﻼﻑ ﺷﺮ ‪43.........................................................................‬‬
‫ﻭﺣﺪﺓ ﺍﻷﻣﺔ ﻭﺍﻷﻣﻦ ﺍﻟﺮﻭﺣﻲ ‪44...........................................................‬‬
‫ﺍﻟﺘﺼﻮﻑ ‪45.............................................................................‬‬
‫ﺍﳌﺬﻫﺐ ﺍﳌﺎﻟﻜﻲ ﻭﻣﻨﺤﻰ ﺍﻟﻮﺳﻄﻴﺔ ﻭﺍﻻﻋﺘﺪﺍﻝ ‪46.............................................‬‬
‫ﺗﺮﺗﻴﺐ ﺍﻷﻭﻟﻮﻳﺎﺕ ﰲ ﻓﻘﻪ ﺍﻟﺘﻮﺟﻴﻪ ﻭﺍﻹﺻﻼﺡ ‪55.............................................‬‬
‫ﺍﻟﺪﻋﻮﺓ ﺑﺎﳊﻜﻤﺔ ﻭﺍﻟﺘﺄﱐ ﻭﺍﻟﺘﺪﺭﺝ ﰲ ﺍﻹﺻﻼﺡ ‪56...........................................‬‬
‫ﺗﻌﻠﻴﻢ ﺍﻟﻨﺎﺱ ﺑﺼﻐﺎﺭ ﺍﻟﻌﻠﻢ ﻗﺒﻞ ﻛﺒﺎﺭﻩ ‪57....................................................‬‬
‫ﺍﺟﺘﻨﺎﺏ ﺍﳌﻀﺎﻳﻖ ﺍﳌﺜﲑﺓ ﻟﻠﺨﻼﻑ ‪49........................................................‬‬
‫ﺳﻌﺔ ﺍﻷﻓﻖ ﻭﻧﺒﺬ ﺍﳉﻤﻮﺩ ﻭﺍﻻﻧﻐﻼﻕ ‪50......................................................‬‬
‫ﺧﻼﺻﺎﺕ ﻋﻤﻠﻴﺔ ‪52.....................................................................‬‬
‫ﺍﶈﻮﺭ ﺍﻟﺜﺎﱐ‪ :‬ﺍﻟﻮﻋﻆ ﻭﺍﻹﺭﺷﺎﺩ ﻣﻦ ﺍﻟﺘﻨﻤﻴﺔ ﺍﻟﺮﻭﺣﻴﺔ ﺇﱃ ﺍﻟﺘﻨﻤﻴﺔ ﺍﻟﻮﻃﻨﻴﺔ ‪54....................‬‬
‫ﺍﻟﻮﻋﻆ ﻭﺍﻹﺭﺷﺎﺩ ﺗﻨﻤﻴ ﹲﺔ ﺭﻭﺣﻴ ﹲﺔ ‪56..........................................................‬‬
‫‪182‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬
‫ﺗﻨﻤﻴﺔ ﺍﻟﺮﻭﺡ ﺃﺳﺎﺱ ﺍﻟﺘﻨﻤﻴﺔ ﺍﻟﺒﺸﺮﻳﺔ ‪58......................................................‬‬
‫ﺍﻟﺘﻌﺎﺭﻑ ﺍﻟﺮﻭﺣﻲ ﺃﺳﺎﺱ ﺍﻻﻧﺪﻣﺎﺝ ﺍﻟﻮﻃﲏ ‪60...............................................‬‬
‫‪‬ﻣﻌ‪‬ﺎِﻟﻢ‪ ‬ﺍﻟﺘﻨﻤﻴﺔ ﺍﻟﻮﻃﻨﻴﺔ ﰲ ﺳﻴﺎﻕ ﺍﻟﻮﻋﻆ ﻭﺍﻹﺭﺷﺎﺩ ‪62..........................................‬‬
‫ﺍﻹﺧﻼﺹ ﻟﻸﺳﺮﺓ ﺍﻟﻮﻃﻨﻴﺔ ﺍﻟﻜﱪﻯ ‪72......................................................‬‬
‫ﺍﻹﳝﺎﻥ ﺑﺎﻟﻮﻃﻦ ﳏﺒﺔ ﻭﺧﺪﻣﺔ ‪73............................................................‬‬
‫ﺍﻹﳚﺎﺑﻴﺔ ﺍﻹﻧﺘﺎﺟﻴﺔ ‪75.....................................................................‬‬
‫ﺍﻟﻮﻋﻆ ﻭﺍﻹﺭﺷﺎﺩ ﻭﺻﻨﺎﻋﺔ ﺍﻟﻨﻔﺴﻴﺔ ﺍﻻﺳﺘﻴﻌﺎﺑﻴﺔ ‪67............................................‬‬
‫ﺧﻼﺻﺎﺕ ﻋﻤﻠﻴﺔ ‪70.....................................................................‬‬
‫ﺍﶈﻮﺭ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺗﺪﺑﲑ ﺍﻟﺸﺄﻥ ﺍﻟﺪﻳﲏ ﻭﻣﺮﺍﻋﺎﺓ ﺍﶈﻴﻂ ﺍﻟﺪﻭﱄ ‪71................................‬‬
‫ﺍﻟﻮﻓﺎﺀ ﺑﺎﻟﻌﻬﻮﺩ ﻭﺍﳌﻮﺍﺛﻴﻖ ‪72................................................................‬‬
‫ﺍﻹﺳﻼﻡ ﻳﻨﻌﻢ ﰲ ﻇﻞ ﺍﳊﻮﺍﺭ ﻭﺣﺴﻦ ﺍﳉﻮﺍﺭ ‪75..............................................‬‬
‫ﻟﺰﻭﻡ ﺍﻟﻨﻤﻂ ﺍﻷﻭﺳﻂ ﻭﻧﺒﺬ ﻇﺎﻫﺮﺓ ﺍﻟﻐﻠﻮ ﻭﺍﻟﺘﻄﺮﻑ ‪76.........................................‬‬
‫ﺗﺮﻙ ﺍﻟﺪﺧﻮﻝ ﰲ ﺍﳌﻀﺎﻳﻖ ﺍﳌﺜﲑﺓ ﻟﻠﻔﱳ ‪78....................................................‬‬
‫ﻣﺮﺍﻋﺎﺓ ﺍﻟﺘﻜﺮﱘ ﺍﻹﳍﻲ ﻟﻺﻧﺴﺎﻥ ‪79..........................................................‬‬
‫ﺭﻋﺎﻳﺔ ﺣﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ‪80.................................................................‬‬
‫ﺣﻖ ﺍﳊﺮﻳﺔ ﻭﺍﻟﻌﻴﺶ ﺍﻟﻜﺮﱘ ‪81.............................................................‬‬
‫ﺭﻋﺎﻳﺔ ﺣﻖ ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﳌﺴﺎﻭﺍﺓ ‪82.........................................................‬‬
‫ﺣﺮﻣﺔ ﺍﻟﺪﻣﺎﺀ ﻭﺍﻷﻣﻮﺍﻝ ﻭﺍﻷﻋﺮﺍﺽ ‪84......................................................‬‬
‫ﺭﻋﺎﻳﺔ ﺣﻘﻮﻕ ﺍﳌﺴﺘﻀﻌﻔﲔ ﰲ ﺍﻷﺭﺽ‪85....................................................‬‬
‫ﺭﻋﺎﻳﺔ ﺣﻘﻮﻕ ﻏﲑ ﺍﳌﺴﻠﻤﲔ ‪86............................................................‬‬
‫ﺧﻼﺻﺎﺕ ﻋﻤﻠﻴﺔ ‪91.....................................................................‬‬
‫ﺍﶈﻮﺭ ﺍﻟﺮﺍﺑﻊ‪ :‬ﻣﺮﺍﻋﺎﺓ ﺍﳌﺬﻫﺐ ﰲ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻭ ﺍﻷﺣﻜﺎﻡ ‪92...................................‬‬
‫ﻣﻌﲎ ﺍﳌﺬﻫﺐ ‪93.........................................................................‬‬
‫ﺍﳌﺬﺍﻫﺐ ﺍﻟﻔﻘﻬﻴﺔ ‪104 ........................................................................‬‬
‫ﺍﺧﺘﻴﺎﺭ ﺍﳌﺬﻫﺐ ﺍﳌﺎﻟﻜﻲ ﰲ ﺍﻟﻐﺮﺏ ﺍﻹﺳﻼﻣﻲ ﻭﺍﺳﺘﻘﺮﺍﺭﻩ ‪94 .....................................‬‬
‫ﺿﺮﻭﺭﺍﺕ ﺍﻟﺘﻘﻴﺪ ﺑﺎﳌﺬﻫﺐ ﺍﻟﻮﺍﺣﺪ ﻭﻣﻘﺘﻀﻴﺎﺗﻪ ‪95 ...............................................‬‬
‫ﺍﻟﺘﻘﻴﺪ ﺑﺎﳌﺬﻫﺐ ﺍﻟﻮﺍﺣﺪ ﺃﺩﺍﺓ ﻟﺼﻴﺎﻧﺔ ﺍﻹﺭﺙ ﺍﻟﺜﻘﺎﰲ ﺍﻟﻮﻃﲏ ‪98 ...................................‬‬
‫‪183‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬
‫ﺍﻟﺘﻘﻴﺪ ﺑﺎﳌﺬﻫﺐ ﺍﻟﻮﺍﺣﺪ ﺃﺩﺍﺓ ﻟﺘﺤﻘﻴﻖ ﺍﻷﻣﻦ ﺍﻟﺮﻭﺣﻲ ‪99 .........................................‬‬
‫ﺧﻼﺻﺎﺕ ‪101 ..............................................................................‬‬
‫ﺍﶈﻮﺭ ﺍﳋﺎﻣﺲ‪ :‬ﳕﺎﺫﺝ ﻣﻦ ﺍﻟﺸﻌﺎﺋﺮ ﺍﻟﺪﻳﻨﻴﺔ ﻭﻣﺎ ﺟﺮﻯ ﺑﻪ ﺍﻟﻌﻤﻞ‪ :‬ﺗﺄﺻﻴﻞ ﻭﲣﺮﻳﺞ ‪102 ..........‬‬
‫‪ (1‬ﻗﺮﺍﺀﺓ ﺍﳊﺰﺏ ﺍﻟﺮﺍﺗﺐ‪103 .................................................................‬‬
‫‪ (2‬ﺍﻷﺫﺍﻥ ﺍﳌﺘﺮﺳﻞ ﺍﻟﺴﻤﺢ ‪105 ...............................................................‬‬
‫‪ (3‬ﺍﳋﺮﻭﺝ ﻣﻦ ﺍﻟﺼﻼﺓ ﺑﺘﺴﻠﻴﻤﺔ ﻭﺍﺣﺪﺓ ‪107 ..................................................‬‬
‫‪ (4‬ﺍﻟﺬﻛﺮ ﻭﺍﻟﺪﻋﺎﺀ ﲨﺎﻋﺔ ﻋﻘﺐ ﺍﻟﺼﻠﻮﺍﺕ‪110 ................................................‬‬
‫‪ (5‬ﺍﻷﺫﺍﻥ ﺛﻼﺛﺎ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ‪112 ..............................................................‬‬
‫‪ (6‬ﺍﻹﻧﺼﺎﺕ ﺃﻭ ﺍﻻﺳﺘﻨﺼﺎﺕ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ‪127 .................................................‬‬
‫ﺧﻼﺻﺎﺕ ‪117 ..............................................................................‬‬
‫ﺍﶈﻮﺭ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺧﻄﺒﺔ ﺍﳉﻤﻌﺔ ﻭﺩﻭﺭ ﺍﳋﻄﻴﺐ ‪118 ...........................................‬‬
‫ﺻﻨ‪‬ﺎﻋ ٌﹶﺔ ‪119 ............................................................‬‬
‫ﺧ‪ ‬ﹾﻄ‪‬ﺒﺔﹸ ﺍﹾﻟﺠ‪‬ﻤ‪ ‬ﻌ ِﺔ ِﻋﺒ‪‬ﺎﺩ ﹲﺓ ﻭ ِ‬
‫ﺍﻟﻀﻮﺍﺑﻂ ﺍﳌﻮﺿﻮﻋﻴﺔ ‪120 .....................................................................‬‬
‫ﺍﻟﻀﻮﺍﺑﻂ ﺍﳌﻨﻬﺠﻴﺔ ‪122 .......................................................................‬‬
‫ﺃﺳﺎﻟﻴﺐ ﺍﻟﺘﻘﺮﻳﺐ ﻭﺍﻟﺘﺤﺒﻴﺐ ‪122 ..........................................................‬‬
‫ﲡﻨﻴﺐ ﺍﳌﻨﱪ ﺍﳌﻌﺎﺭﻙ ﺍﻟﺸﺨﺼﻴﺔ ﻭﺍﻟﺴﻴﺎﺳﻴﺔ ﻭﺍﻹﻋﻼﻣﻴﺔ ‪123 ..................................‬‬
‫ﲡﻨﺐ ﺇﻋﻼﻥ ﺍﻟﻔﺘﻮﻯ ﻣﻦ ﻓﻮﻕ ﺍﳌﻨﺎﺑﺮ ‪124 ..................................................‬‬
‫ﻣﺮﺍﻋﺎﺓ ﺍﳌﺴﺘﻮﻳﺎﺕ ﺍﻟﺜﻘﺎﻓﻴﺔ ﻭﺍﻟﺘﺨﺼﺼﺎﺕ ﺍﳌﺨﺘﻠﻔﺔ ‪125 ......................................‬‬
‫ﺍﻹﳚﺎﺑﻴﺔ ﺑﺪﻝ ﺍﻟﻌﺪﻣﻴﺔ ‪127 ................................................................‬‬
‫ﺇﺧﻼﺹ ﺍﻟﻘﺼﺪ ﷲ ‪128 ...................................................................‬‬
‫ﺍﻟﻀﻮﺍﺑﻂ ﺍﻟﺼﻨﺎﻋﻴﺔ ‪128 ......................................................................‬‬
‫ﺍﻻﺧﺘﺼﺎﺭ ﻭﺍﻟﺘﺮﻛﻴﺰ ‪129 ..................................................................‬‬
‫ﻭﺣﺪﺓ ﺍﳌﻮﺿﻮﻉ ﻭﺍﻟﻔﻜﺮﺓ ‪131 ............................................................‬‬
‫ﺣﺴﻦ ﺍﻹﻟﻘﺎﺀ ﺍﳋﻄﺎﰊ ‪132 ................................................................‬‬
‫ﲨﺎﻟﻴﺔ ﺍﳍﻨﺪﺍﻡ ‪134 ........................................................................‬‬
‫ﺧﻼﺻﺎﺕ ﻋﻤﻠﻴﺔ ‪137 .......................................................................‬‬
‫ﺍﻟﺪﻭﺭ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻟﻺﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ‪138 ......................................................‬‬
‫‪184‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬
‫ﺗﻮﺟﻴﻬﺎﺕ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻟﻠﻌﻠﻤﺎﺀ ‪139 ..........................................................‬‬
‫ﺍﻟﻌﻤﻞ ﻋﻠﻰ ﲤﺘﲔ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺑﲔ ﺍﻟﻨﺎﺱ ‪140 ......................................‬‬
‫ﺍﻟﺴﻌﻲ ﰲ ﺍﻟﺼﻠﺢ ﺑﲔ ﺍﳌﺘﺨﺎﺻﻤﲔ ﻭﻧﺸﺮ ﺍﶈﺒﺔ ﻭﺍﻟﺴﻼﻡ ﺑﲔ ﺍﻟﻨﺎﺱ ‪143 ......................‬‬
‫ﺍﻟﺴﻌﻲ ﰲ ﻣﺼﺎﱀ ﺍﻟﻨﺎﺱ ﻭﻗﻀﺎﺀ ﺣﻮﺍﺋﺠﻬﻢ ‪144 ............................................‬‬
‫ﺧﻼﺻﺎﺕ ﻋﻤﻠﻴﺔ ‪148 .......................................................................‬‬
‫ﳎﻤﻞ ﺿﻮﺍﺑﻂ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻠﺘﺰﻡ ‪‬ﺎ ﺍﻟﻘﻴﻤﻮﻥ ﺍﻟﺪﻳﻨﻴﻮﻥ‪163 ......................................‬‬
‫ﻭﻇﺎﺋﻒ ﺍﳌﺴﺠﺪ ‪164 ........................................................................‬‬
‫ﺍﻟﺘﺸﻮﻳﺶ ﰲ ﺍﳌﺴﺎﺟﺪ ‪165 ...................................................................‬‬
‫ﺿﻮﺍﺑﻂ ﺗﺘﻌﻠﻖ ﺑﺎﻟﻌﺒﺎﺩﺍﺕ ﺩﺍﺧﻞ ﺍﳌﺴﺎﺟﺪ ‪166 ..................................................‬‬
‫ﺍﻷﺫﺍﻥ ‪166 ..................................................................................‬‬
‫ﺻﻼﺓ ﺍﳉﻤﻌﺔ ‪168 ...........................................................................‬‬
‫ﺻﻼﺓ ﺍﻟﻌﻴﺪﻳﻦ ‪169 ...........................................................................‬‬
‫ﺭﺳﺎﻟﺔ ﺍﳌﺴﺠﺪ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﻴﺔ ‪170 ..........................................................‬‬
‫ﺭﺳﺎﻟﺔ ﺍﳌﺴﺠﺪ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ‪171 ...............................................................‬‬
‫ﻗﻮﺍﻋﺪ ﻋﺎﻣﺔ ‪171 .............................................................................‬‬
‫ﺍﳌﺼﻠﻴﺎﺕ ‪173 ...............................................................................‬‬
‫ﻣﻬﺎﻡ ﺍﻹﻣﺎﻡ ﻭﻣﺴﺆﻭﻟﻴﺎﺗﻪ ‪174 .................................................................‬‬
‫ﻣﻬﺎﻡ ﺍﳋﻄﻴﺐ ﻭﻣﺴﺆﻭﻟﻴﺎﺗﻪ ‪177 ...............................................................‬‬
‫ﻣﻼﺣﻖ ‪181 .................................................................................‬‬
 ‫‪185‬‬ ‫ﺩﻟﻴﻞ ﺍﻹﻣﺎﻡ ﻭﺍﳋﻄﻴﺐ ﻭﺍﻟﻮﺍﻋﻆ‬

‫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.‬‬