‫ﺇﻫــــﺪﺍﺀ‬
‫ﺃﻫﺪﻱ ﻫﺬﺍ ﺍﻟﻌﻤﻞ‪:‬‬
‫ﺇﱃ ﺭﻣﺰ ﺍﻟﺘﻀﺤﻴﺔ‪ ،‬ﻭﺍﻟﻌﻄﺎﺀ‪ :‬ﺃﻣﻲ‪ ،‬ﻭﺃﰊ‬
‫ﺇﱃ ﻋﻨﻮﺍﻥ ﺍﻟﻨﺒﻞ‪ ،‬ﻭﺍﻟﻮﻓﺎﺀ‪ :‬ﺃﺧﻮﺍﻱ ﳏﻤﺪ‪ ،‬ﻭﻋﻤﺎﺩ‬
‫ﺇﱃ ﻧﺒﻊ ﺍﳊﺐ‪ ،‬ﻭﺍﳊﻨﺎﻥ‪ :‬ﺯﻭﺟﺔ ﺃﺧﻲ ﺳﻬﺎﻡ‪ ،‬ﻭﺃﺧﻮﺍﰐ‬
‫ﺯﻛﻴﺔ‪ ،‬ﻭﺭﺩﺓ‪ ،‬ﻓﺎﻃﻤﺔ‪ ،‬ﲨﻴﻠﺔ‪ ،‬ﻭﻧﻌﻴﻤﺔ‪.‬‬
‫ﺇﱃ ﻣﺪﺍﺩ ﺍﻟﻌﻨﻔﻮﺍﻥ‪ ،‬ﻭﺍﻷﻣﻞ ﺍﻟﺒﺎﺳﻖ‪ :‬ﺃﺑﻨﺎﺀ ﺃﺧﻮﺍﰐ ﺳﻴﻤﺎ ﺍﻟﱪﺍﻋﻢ‪ :‬ﺁﻻﺀ‪ ،‬ﻳﻘﲔ‪ ،‬ﺃﻧﻔﺎﻝ‪ ،‬ﺷﺎﻛﺮ‪ ،‬ﻭﺍﺑﻦ‬
‫ﺃﺧﻲ‪ :‬ﺿﻴﺎﺀ ﺍﻟﺪﻳﻦ‪.‬‬
‫ﺇﱃ ﻣﻦ ﻛﻦ ﱄ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ ﻣﻌﲎ ﻟﻠﺼﺪﺍﻗﺔ‪ ،‬ﻭﺍﻷﺧﻮﺓ ﰲ ﺍﷲ‪ :‬ﺳﻠﻴﻤﺔ‪ ،‬ﻭﻫﻴﺒﺔ‪ ،‬ﻧﺼﲑﺓ‪ ،‬ﻓﻠﺔ‪ ،‬ﺳﻌﻴﺪﺓ‪،‬‬
‫ﻧﻌﻴﻤﺔ‪ ،‬ﻋﻤﺮﻳﺔ‪ ،‬ﺣﺒﻴﺒﺔ‪ ،‬ﲰﻴﺔ‪ ،‬ﻟﺒﲎ‪ ،‬ﻓﻮﺯﻳﺔ‪ ،‬ﻭﻋﻮﺍﻃﻒ‪...‬‬
‫ﻧﺎﺩﻳﺔ‬
‫ﻣﻘﺪﻣﺔ‬
‫‪µ‬‬
‫‪ -1‬ﺃﳘﻴﺔ ﺍﻟﺒﺤﺚ‪:‬‬
‫ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﻭﺃﻓﻀﻞ ﺍﻟﺼﻼﺓ ﻭﺃﰎ ﺍﻟﺘﺴﻠﻴﻢ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ‬
‫ﺃﲨﻌﲔ ﻭﺑﻌـﺪ‪:‬‬
‫ﻓﺈﻥ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﳛﻴﺎ ﻭﺍﻗﻌﺎ ﻣﺮﺍ‪ ،‬ﻭﻳﻌﺎﻳﺶ ﺃﻭﺿﺎﻋﺎ ﺻﻌﺒﺔ ﺗﺘﻘﺎﺳﻢ ﺃﻃﺮﺍﻓﻬﺎ ﺃﺯﻣﺔ ﺣﻀﺎﺭﻳﺔ ﻋﻤﻴﻘﺔ‬
‫ﺍﳉﺬﻭﺭ‪ ،‬ﻣﻌﻘﺪﺓ ﺍﻟﺘﻜﻮﻳﻦ‪ ،‬ﻭﺷﺪﻳﺪﺓ ﺍﻟﺘﺄﺛﲑ ﻋﻠﻰ ﻛﺎﻓﺔ ﻣﻴﺎﺩﻳﻦ ﺍﳊﻴﺎﺓ ﺍﻟﺴﻴﺎﺳﻴﺔ‪ ،‬ﻭﺍﻻﻗﺘﺼﺎﺩﻳﺔ‪،‬‬
‫ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ…ﺇﱁ‪ ،‬ﻭﻫﻮ ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﺍﺳﺘﺮﻋﻰ ﺍﻫﺘﻤﺎﻡ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻟﺪﻋﺎﺓ‪ ،‬ﻭﺍﳌﻔﻜﺮﻳﻦ‪ ،‬ﻭﺍﻟﺒﺎﺣﺜﲔ‪،‬‬
‫ﻭﺃﺭﻕ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﳌﻬﺘﻤﲔ ﺑﻘﻀﺎﻳﺎ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻓﺪﻓﻌﻬﻢ ﺇﱃ ﺍﻟﺴﻌﻲ ﺍﳊﺜﻴﺚ ﻣﻦ ﺃﺟﻞ ﺳﱪ ﺃﻏﻮﺍﺭ‬
‫ﻫﺬﻩ ﺍﻷﺯﻣﺔ‪ ،‬ﻭﲣﻠﻴﺺ ﺃﻣﺘﻬﻢ ﻣﻦ ﻗﻴﻮﺩﻫﺎ ﺍﻟﱵ ﺃﻋﺎﻗﺖ ﺗﻄﻮﺭﻫﺎ‪ ،‬ﻭﺷﻠﺖ ﻗﺪﺭﺍ‪‬ﺎ‪ ،‬ﻭﺇﻣﻜﺎﻧﺎ‪‬ﺎ‪.‬‬
‫ﻭﻣﻦ ﺃﺑﺮﺯ ﺍﳌﻔﻜﺮﻳﻦ ﺍﻟﺬﻳﻦ ﺟﺎﺩ ‪‬ﻢ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﻛﺎﻧﻮﺍ ‪-‬ﲝﻖ‪ -‬ﻣﻦ ﺧﲑﺓ ﺍﳌﺪﺍﻓﻌﲔ ﻋﻨﻪ‪،‬‬
‫ﻭﺍﳌﺴﺘﻤﻴﺘﲔ ﰲ ﺳﺒﻴﻞ ﲣﻠﻴﺼﻪ ﻣﻦ ﺍﻷﺯﻣﺔ ﺍﳊﻀﺎﺭﻳﺔ ﺍﻟﱵ ﺗﻌﺘﺮﻳﻪ‪ :‬ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﻟﻐﺰﺍﱄ ‪-‬ﺭﲪﻪ ﺍﷲ‪ -‬ﻓﺈﻧﻪ‬
‫ﺗﺒﲎ ﺃﺯﻣﺔ ﺃﻣﺘﻪ ﲝﺰﻡ‪ ،‬ﻭﺗﻮﱃ ﻣﺴﺆﻭﻟﻴﺔ ﺇﺧﺮﺍﺟﻬﺎ ﻣﻦ ﺑﺮﺍﺛﻦ ﺍﻟﺘﺨﻠﻒ ﺑﻌﺰﻡ‪ ،‬ﻭﺟﺮﺃﺓ‪ ،‬ﻭﺇﺧﻼﺹ ﻗﻠﻤﺎ‬
‫ﺍﺟﺘﻤﻌﺖ ﰲ ﻏﲑﻩ‪ ،‬ﻭﻣﻀﻰ ﻳﺒﺼﺮ ﺍﳌﺴﻠﻤﲔ ﺑﻮﺍﻗﻌﻬﻢ ﺍﳌﺮ‪ ،‬ﻭﳝﻴﻂ ﺍﻟﻠﺜﺎﻡ ﻋﻦ ﺍﻷﺳﺒﺎﺏ ﺍﳊﻘﻴﻘﻴﺔ ﺍﻟﱵ‬
‫ﻛﺎﻧﺖ ﻭﺭﺍﺀ ﺣﺒﻚ ﻫﺬﺍ ﺍﻟﺘﺨﻠﻒ ﺍﻟﻜﺒﲑ ﺍﻟﺬﻱ ﳛﻴﻮﻥ ﰲ ﻇﻠﻪ‪ ،‬ﻭﻳﻌﺎﻧﻮﻥ ﻣﻦ ﻭﻳﻼﺗﻪ‪.‬‬
‫ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻷﺳﺎﺱ ﳝﻜﻦ ﺍﻟﻘﻮﻝ؛ ﺃﻥ ﺗﻨﺎﻭﻝ ﻗﻀﻴﺔ ﺍﻟﺘﺨﻠﻒ ﺍﳊﻀﺎﺭﻱ ‪-‬ﻛﺄﺯﻣﺔ ﻗﺎﺋﻤﺔ ﰲ ﺍﻟﻌﺎﱂ‬
‫ﺍﻹﺳﻼﻣﻲ ﺑﺄﺳﺮﻩ‪ -‬ﻣﻦ ﺧﻼﻝ ﻓﻜﺮ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﻟﻐﺰﺍﱄ ﻣﻮﺿﻮﻉ ﺑﺎﻟﻎ ﺍﻷﳘﻴﺔ‪ ،‬ﻭﺷﺪﻳﺪ ﺍﻟﻀﺮﻭﺭﺓ؛ﻷﻧﻪ‪:‬‬
‫ﺃ‪ -‬ﻳﺘﻨﺎﻭﻝ ﻭﺍﻗﻌﺎ ﻣﻌﺎﺷﺎ‪ ،‬ﻭﻳﺘﻄﺮﻕ ﺇﱃ ﺃﺯﻣﺔ ﻻ ﺗﺰﺍﻝ ﻗﺎﺋﻤﺔ‪ ،‬ﺑﻞ ﻭﻣﺴﺘﻔﺤﻠﺔ ﰲ ﺭﺑﻮﻉ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪.‬‬
‫ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﻳﺴﺘﺪﻋﻲ ﻣﻦ ﻛﺎﻓﺔ ﺍﳌﺴﻠﻤﲔ ﺗﻔﻜﲑﺍ ﺟﺎﺩﺍ‪ ،‬ﻭﺟﻬﻮﺩﺍ ﻣﻜﺜﻔﺔ ﻹﻋﺎﺩﺓ ﺍﺠﻤﻟﺪ ﺍﳊﻀﺎﺭﻱ ﺍﻟﺬﻱ‬
‫ﻧﻌﻢ ﺑﻪ ﺳﻠﻔﻬﻢ ﻟﻘﺮﻭﻥ ﻃﻮﻳﻠﺔ‪.‬‬
‫ﺏ‪ -‬ﻛﻤﺎ ﺃﻧﻪ ﺳﻴﱪﺯ ﺍﻷﺳﺒﺎﺏ ﺍﳌﺨﺘﻠﻔﺔ ﺍﻟﱵ ﺗﺴﺒﺒﺖ ﰲ ﺍﳓﻄﺎﻁ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺃﺩﺕ ﺇﱃ ﻭﻫﻨﻬﺎ‪،‬‬
‫ﻭﺿﻌﻔﻬﺎ ﻣﻦ ﺧﻼﻝ ﻓﻜﺮ ﺍﻟﺸﻴﺦ ﺍﻟﻐﺰﺍﱄ؛ ﺃﺣﺪ ﺃﻫﻢ ﺍﻟﺮﺟﺎﻝ ﺍﻷﻓﺬﺍﺫ ﺍﻟﺬﻳﻦ ﺃﺭﻗﻬﻢ ﺣﺎﻝ ﺃﻣﺘﻬﻢ‪ ،‬ﻭﺩﻓﻌﻬﻢ‬
‫ﻭﻻﺅﻫﻢ ﻟﺮ‪‬ﻢ‪ ،‬ﻭﻟﺪﻳﻨﻬﻢ ﺇﱃ ﺑﺬﻝ ﻛﻞ ﻣﺎ ﻟﺪﻳﻬﻢ ﻧﻈﲑ ﲤﻜﲔ ﻫﺬﻩ ﺍﻷﻣﺔ ﻣﻦ ﺗﺒﻮﺃ ﺍﻟﺼﺪﺍﺭﺓ‪ ،‬ﻭﻗﻴﺎﺩﺓ‬
‫ﺍﻟﺒﺸﺮﻳﺔ ﻣﺮﺓ ﺃﺧﺮﻯ‪.‬‬
‫ﺝ‪ -‬ﺃﻥ ﺍﻟﺸﻴﺦ ﺍﻟﻐﺰﺍﱄ ‪-‬ﺭﲪﻪ ﺍﷲ‪ -‬ﻛﺎﻥ ﻋﻠﻰ ﻭﻋﻲ ﻛﺒﲑ ﺑﺎﻟﻮﺍﻗﻊ ﺍﻟﺬﻱ ﲢﻴﺎﻩ ﺍﻟﺪﻭﻝ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻧﻈﺮﺍ‬
‫ﳌﺨﺘﻠﻒ ﺍﻟﺰﻳﺎﺭﺍﺕ‪ ،‬ﻭﺍﳉﻮﻻﺕ ﺍﻟﱵ ﻗﺎﻡ ‪‬ﺎ ﰲ ﺭﺑﻮﻉ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻛﻤﺎ ﺃﻧﻪ ﻛﺎﻥ ﺻﺎﺣﺐ ﺧﱪﺓ‬
‫ﻭﺍﺳﻌﺔ ﺑﺎﻟﻜﺜﲑ ﻣﻦ ﺍﻟﺘﺠﺎﺭﺏ‪ ،‬ﻭﺍﶈﺎﻭﻻﺕ ﺍﻹﺻﻼﺣﻴﺔ‪ ،‬ﻭﺍﻟﻨﻬﻀﻮﻳﺔ ﺍﻟﱵ ﻇﻬﺮﺕ ﰲ ﻋﺪﺓ ﺩﻭﻝ ﺇﺳﻼﻣﻴﺔ‪.‬‬
‫ﻭﺑﻨﺎ ًﺀ ﻋﻠﻰ ﺫﻟﻚ؛ ﻓﺈﻥ ﻧﻈﺮﺗﻪ ﺇﱃ ﺃﺯﻣﺔ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﳏﺎﻭﻟﺔ ﺇﺻﻼﺡ ﺍﻷﻭﺿﺎﻉ ﺍﻟﻘﺎﺋﻤﺔ ﺑﻪ‪ ،‬ﻛﺎﻧﺖ‬
‫ﺗﺘﺤﺮﻯ ﺍﻷﺧﻄﺎﺀ ﺍﻟﺴﺎﺑﻘﺔ‪ ،‬ﻭﺗﺴﻌﻰ ﺇﱃ ﲡﻨﻴﺐ ﺃﻣﺘﻪ ﻣﻐﺒﺔ ﺍﻟﻮﻗﻮﻉ ﻓﻴﻬﺎ ﻣﺮﺓ ﺃﺧﺮﻯ‪.‬‬
‫‪ -2‬ﺃﺳﺒﺎﺏ ﺍﺧﺘﻴﺎﺭ ﺍﻟﺒﺤﺚ‪:‬‬
‫ﱂ ﻳﻜﻦ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ‪-‬ﰲ ﺍﻟﺒﺪﺍﻳﺔ‪ -‬ﻣﺘﻮﻟﺪﺍ ﻣﻦ ﺍﺧﺘﻴﺎﺭﻱ ﺍﻟﺸﺨﺼﻲ‪ ،‬ﻭﻟﻜﻨﻪ ﻛﺎﻥ ﺍﻗﺘﺮﺍﺣﺎ‬
‫ﻋﺮﺿﻪ ﻋﻠﻲ ﺍﻟﺪﻛﺘﻮﺭ"ﳏﻤﺪ ﺯﺭﻣﺎﻥ"‪ ،‬ﻭﺍﻟﺬﻱ ﺗﺮﻙ ﱄ ﳎﺎﻻ ﻟﻠﺘﻔﻜﲑ ﻓﻴﻪ‪ ،‬ﻭﲢﺪﻳﺪ ﻣﻮﻗﻒ ﻣﻨﻪ؛ ﺇﻣﺎ‬
‫ﺑﻘﺒﻮﻟﻪ‪ ،‬ﺃﻭ ﺭﻓﻀﻪ‪ .‬ﻭﺍﻟﺬﻱ ﺣﺪﺙ؛ ﺃﻧﻪ ﺑﻌﺪ ﻃﻮﻝ ﺗﻔﻜﲑ‪ ،‬ﻭﻣﺪﺍﺭﺳﺔ ﳍﺬﺍ ﺍﻻﻗﺘﺮﺍﺡ ﺑﺪﺃﺕ ﺃﻭﱃ ﺑﻮﺍﺩﺭ‬
‫ﺇﻋﺠﺎﰊ ﺑﻪ‪ ،‬ﰒ ﺗﻄﻮﺭﺕ ﺷﻴﺌﺎ ﻓﺸﻴﺌﺎ ﺣﱴ ﺃﺻﺒﺤﺖ ﻗﻨﺎﻋﺔ ﲟﺪﻯ ﺃﳘﻴﺔ ﻫﺬﺍ ﺍﻟﺒﺤﺚ‪ ،‬ﻭﺿﺮﻭﺭﺓ ﻃﺮﻕ ﻣﺜﻞ‬
‫ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ‪ ،‬ﺳﻴﻤﺎ ﰲ ﻫﺬﻩ ﺍﻟﻔﺘﺮﺍﺕ ﺍﻟﱵ ﻳﺰﺩﺍﺩ ﻓﻴﻬﺎ ﲣﻠﻒ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺍﺑﺘﻌﺎﺩﻫﻢ ﺃﻛﺜﺮ ﻓﺄﻛﺜﺮ ﻋﻦ‬
‫ﻗﺎﻓﻠﺔ ﺍﳊﻀﺎﺭﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ‪.‬‬
‫ﻭﻟﻌﻞ ﺃﺷﺪ ﻣﺎ ﺃﺛﺎﺭ‪ ،‬ﻭﻟﻔﺖ ﺍﻧﺘﺒﺎﻫﻲ ﺑﻌﺪ ﻭﻟﻮﺝ ﻫﺬﺍ ﺍﻟﺒﺤﺚ؛ ﺃﻧﲏ ﺃﺻﺒﺤﺖ ﺃﺭﻯ ﻧﻔﺴﻲ ﺻﺎﺣﺒﺔ ﻓﻜﺮﺗﻪ‪،‬‬
‫ﻭﻣﻨﺸﺄ ﺍﺧﺘﻴﺎﺭﻩ‪ .‬ﻭﻫﺬﺍ ﺇﳕﺎ ﻳﺮﺟﻊ ﺇﱃ ﺃﻣﺮﻳﻦ ﺃﺣﺪﳘﺎ؛ ﺃﻥ ﺍﻷﺳﺘﺎﺫ ﺗﺮﻙ ﱄ ﳎﺎﻻ ﻭﺍﺳﻌﺎ ﻟﻠﺘﻌﻠﻖ‬
‫ﺑﺎﳌﻮﺿﻮﻉ‪ ،‬ﰒ ﺍﻟﺘﻤﺴﻚ ﺑﻪ‪ ،‬ﻭﺍﻵﺧﺮ؛ ﻫﻮ ﻃﺒﻴﻌﺔ ﺍﳌﻮﺿﻮﻉ ﺍﻟﱵ ﺗﻔﺮﺽ ﻋﻠﻰ ﻛﻞ ﻣﺴﻠﻢ ﺍﻫﺘﻤﺎﻣﺎ‬
‫ﺑﺄﻭﺿﺎﻉ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﺗﺜﲑ ﻓﻴﻪ ﻣﺸﺎﻋﺮ ﺍﻷﺳﻰ ﻧﻈﺮﺍ ﳌﺎ ﻳﺸﻬﺪﻩ ﻣﻦ ﺃﻭﻗﺎﺕ ﻋﺼﻴﺒﺔ‪.‬‬
‫ﻭﺍﻧﻄﻼﻗﺎ ﳑﺎ ﺳﺒﻖ‪ ،‬ﳝﻜﻨﲏ ﺍﻟﻘﻮﻝ؛ ﺃﻥ ﺃﺳﺒﺎﺏ ﺍﺧﺘﻴﺎﺭ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ‪-‬ﺃﺯﻣﺔ ﺍﻟﺘﺨﻠﻒ ﺍﳊﻀﺎﺭﻱ‬
‫ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺩﺭﺍﺳﺔ ﰲ ﻓﻜﺮ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﻟﻐﺰﺍﱄ‪ -‬ﺑﺎﻟﻨﺴﺒﺔ ﺇﱄ ﻫﻲ ﺃﺳﺒﺎﺏ ﺍﻗﺘﻨﺎﻋﻲ‪ ،‬ﻭﲤﺴﻜﻲ‬
‫ﺑﻪ‪ ،‬ﰒ ﺇﺻﺮﺍﺭﻱ ﻋﻠﻰ ﺧﻮﺿﻪ‪ .‬ﻭﻣﻦ ﺃﳘﻬﺎ ﺃﺫﻛﺮ ﻣﺎ ﻳﺄﰐ‪:‬‬
‫ﺃ‪ -‬ﺃﻥ ﺭﺍﺑﻄﺔ ﺍﻻﻧﺘﻤﺎﺀ ﺍﳉﻐﺮﺍﰲ‪ ،‬ﻭﺍﻟﻌﻘﺪﻱ ﺇﱃ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﺗﺒﻌﺚ ﻋﻠﻰ ﺍﻻﻫﺘﻤﺎﻡ ﺑﻜﻞ ﻣﺎ ﻳﺼﻴﺒﻪ‬
‫ﻣﻦ ﻣﺸﻜﻼﺕ‪ ،‬ﻭﺗﻔﺮﺽ ﺍﻻﻧﺸﻐﺎﻝ‪ ،‬ﻭﺍﻻﻧﺘﺒﺎﻩ ﻟﻜﻞ ﻣﺎ ﳛﺪﻕ ﺑﻪ ﻣﻦ ﺍﻷﺧﻄﺎﺭ‪ ،‬ﻭﺍﻟﻨﻮﺍﺋﺐ‪.‬‬
‫ﺏ‪ -‬ﺃﻥ ﺇﳘﺎﻝ ﺍﳌﺴﻠﻤﲔ ﻟﻺﺣﺎﻃﺔ ﺑﻮﺍﻗﻌﻬﻢ‪ ،‬ﻭﻋﺪﻡ ﻭﻋﻴﻬﻢ ﲝﺎﺿﺮﻫﻢ ﺣﺠﺐ ﻋﻨﻬﻢ ﻣﻮﺍﻃﻦ ﺧﻠﻠﻬﻢ‪،‬‬
‫ﻭﻣﻜﺎﻣﻦ ﺯﻟﻠﻬﻢ‪ ،‬ﻭﺟﻌﻠﻬﻢ ﻳﻌﺠﺰﻭﻥ ﻋﻦ ﺗﻐﻴﲑ ﺃﻭﺿﺎﻋﻬﻢ ﺍﻟﺼﻌﺒﺔ‪ ،‬ﻭﺗﺼﺤﻴﺢ ﺃﺣﻮﺍﳍﻢ ﺍﳌﻌﺘﻠﺔ‪ .‬ﻭﻫﺬﺍ ﻣﺎ‬
‫ﻳﺆﻛﺪ ‪-‬ﻭﺑﺈﳊﺎﺡ‪ -‬ﺿﺮﻭﺭﺓ ﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﻛﻞ ﺣﻴﺜﻴﺎﺕ ﺍﻟﻮﺍﻗﻊ ﺍﻹﺳﻼﻣﻲ ﻹﺩﺭﺍﻙ ﺧﻄﻮﺭﺓ ﺍﻟﻮﺿﻊ‬
‫ﺍﻟﺬﻱ ﲢﻴﺎ ﰲ ﻇﻠﻪ ﻛﻞ ﺍﻟﺒﻠﺪﺍﻥ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬
‫ﺝ‪ -‬ﺃﻥ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﻟﻐﺰﺍﱄ ‪-‬ﺭﲪﻪ ﺍﷲ‪ -‬ﻛﺎﻥ ﺷﺨﺼﻴﺔ ﻓﺬﺓ‪ ،‬ﻧﻈﺮﺍ ﳌﺎ ﺃﺳﺪﺍﻩ ﻣﻦ ﺟﻬﻮﺩ ﺟﺒﺎﺭﺓ‬
‫ﺧﺪﻣﺔ ﻟﻺﺳﻼﻡ‪ ،‬ﻭﺇﻋﻼﺀ ﳌﻜﺎﻧﺔ ﺃﻣﺘﻪ‪ ،‬ﻭﺃﺑﻨﺎﺋﻪ‪ .‬ﻛﻤﺎ ﺃﻧﻪ ﻣﺎ ﺍﺩﺧﺮ ﺟﻬﺪﺍ ﰲ ﺍﻟﺬﻭﺩ ﻋﻦ ﲪﻰ ﺍﻟﻌﺎﱂ‬
‫ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﺍﺳﺘﻨﻬﺎﺽ ﺃﺑﻨﺎﺋﻪ ﻟﺘﺤﻘﻴﻖ ﺍﻟﻨﻬﻀﺔ ﺍﳊﻀﺎﺭﻳﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻦ ﺟﺪﻳﺪ‪ ،‬ﻭﻳﻜﻔﻲ ﺃﻧﻪ ﱂ ﻳﺘﻮﺍﻥ‬
‫ﻗﻂ ﻋﻦ ﺩﻋﻮﺓ ﺍﳌﺴﻠﻤﲔ ﺇﱃ ﺍﻟﺘﺤﺮﺭ ﻣﻦ ﻗﻴﻮﺩ ﺍﻟﺘﺨﻠﻒ ﺍﻟﺮﻫﻴﺐ ﺍﻟﺬﻱ ﻃﺎﻝ ﺃﻣﺪﻩ‪ ،‬ﻭﺧﲑ ﺩﻟﻴﻞ ﻋﻠﻰ‬
‫ﺫﻟﻚ؛ ﺃﻥ ﻛﻞ ﻛﺘﺒﻪ ‪-‬ﻭﺍﻟﱵ ﺗﻔﻮﻕ ﺍﳋﻤﺴﲔ ﻛﺘﺎﺑﺎ‪ -‬ﻻ ﲣﻠﻮ ﻣﻦ ﺣﺪﻳﺚ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻧﺎﻫﻴﻚ ﻋﻦ ﳐﺘﻠﻒ‬
‫ﺍﳌﻘﺎﻻﺕ‪ ،‬ﻭﺍﶈﺎﺿﺮﺍﺕ‪ ،‬ﻭﺍﻟﻨﺪﻭﺍﺕ ﺍﻟﱵ ﻣﺎ ﺍﻧﻔﻜﺖ ﺗﺪﻋﻮ ﺍﳌﺴﻠﻤﲔ ﺇﱃ ﺍﻟﻌﻮﺩﺓ ﻣﻦ ﺟﺪﻳﺪ ﳓﻮ ﺍﻟﺒﻨﺎﺀ‬
‫ﺍﳊﻀﺎﺭﻱ ﺍﻹﺳﻼﻣﻲ‪ .‬ﻭﺷﺨﺼﻴﺔ ﻛﺎﻟﻐﺰﺍﱄ ﺗﺴﺘﺤﻖ ﺇﺫﻥ ﻛﻞ ﺍﻻﻫﺘﻤﺎﻡ‪ ،‬ﻭﺗﺴﺘﻮﺟﺐ ﺍﻟﻌﻨﺎﻳﺔ ﲟﺎ ﻗﺪﻣﺘﻪ‬
‫ﻣﻦ ﳎﻬﻮﺩﺍﺕ ﳋﺪﻣﺔ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻦ ﺧﱪﺍ‪‬ﺎ‪ ،‬ﻭﲡﺎﺭ‪‬ﺎ ﰲ ﻋﻼﺝ ﺍﻷﻭﺿﺎﻉ ﺍﻟﺼﻌﺒﺔ‬
‫ﺍﻟﺮﺍﻫﻨﺔ‪.‬‬
‫‪ -3‬ﺃﻫﺪﺍﻑ ﺍﻟﺒﺤﺚ‪:‬‬
‫ﺇﻥ ﺃﺑﺮﺯ ﺍﻷﻫﺪﺍﻑ ﺍﻟﱵ ﺳﺄﺳﻌﻰ ﺇﱃ ﲢﻘﻴﻘﻬﺎ‪ ،‬ﻭﺑﻠﻮﻏـﻬﺎ ﻣﻦ ﺧﻼﻝ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺗﺘﺠﻠﻰ‬
‫ﻓﻴﻤـﺎ ﻳﺄﺗـﻲ‪:‬‬
‫ﺃ‪ -‬ﺍﻻﻃﻼﻉ ﻋﻠﻰ ﳐﺘﻠﻒ ﺣﻴﺜﻴﺎﺕ ﺍﻟﻮﺍﻗﻊ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﺇﺩﺭﺍﻙ ﻣﺪﻯ ﻋﻤﻖ ﻭﺧﻄﻮﺭﺓ ﺍﻷﺯﻣﺔ ﺍﻟﱵ ﻳﺘﺨﺒﻂ‬
‫ﻓﻴﻬﺎ ﺑﻜﻞ ﺃﺷﻜﺎﳍﺎ ﻭﺻﻮﺭﻫﺎ‪ ،‬ﻭﰲ ﲨﻴﻊ ﳎﺎﻻ‪‬ﺎ ﻭﻣﻴﺎﺩﻳﻨﻬﺎ‪.‬‬
‫ﺏ‪ -‬ﳏﺎﻭﻟﺔ ﺿﺒﻂ‪ ،‬ﻭﲢﺪﻳﺪ ﲨﻠﺔ ﺍﻷﺳﺒﺎﺏ‪ ،‬ﻭﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﱵ ﻛﺎﻧﺖ ﻭﺭﺍﺀ ﲣﻠﻒ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻣﻦ‬
‫ﻭﺟﻬﺔ ﻧﻈﺮ ﺍﻟﺸﻴﺦ ﺍﻟﻐﺰﺍﱄ‪.‬‬
‫ﺝ‪ -‬ﳏﺎﻭﻟﺔ ﺗﻘﻴﻴﻢ ﺟﻬﺪ ﺍﻟﺸﻴﺦ ﺍﻟﻐﺰﺍﱄ ﰲ ﻋﻼﺝ ﺃﺯﻣﺔ ﺍﻟﺘﺨﻠﻒ ﺍﳊﻀﺎﺭﻱ ﺍﻟﱵ ﻳﻌﺎﱐ ﺍﳌﺴﻠﻤﻮﻥ ﻣﻦ‬
‫ﻭﻳﻼ‪‬ﺎ‪ .‬ﻭﻫﺬﺍ ﻷﺟﻞ ﲢﺪﻳﺪ ﻣﻮﻗﻒ ﺛﺎﺑﺖ‪ ،‬ﻭﻭﺍﺿﺢ ﺇﺯﺍﺀ ﺟﻬﺪﻩ ﻫﺬﺍ؛ ﺇﻣﺎ ﺑﺎﺳﺘﺒﻌﺎﺩﻩ‪ ،‬ﻭﺇﻣﺎ ﺑﺘﺒﻨﻴﻪ‬
‫ﻛﻤﺸﺮﻭﻉ ﺣﻀﺎﺭﻱ ﻳﻌﲔ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻋﻠﻰ ﺍﻟﻌﻮﺩﺓ ﺇﱃ ﻣﺴﺎﺭ ﺍﳊﻀﺎﺭﺓ ﺍﳌﺰﺩﻫﺮﺓ‪.‬‬
‫‪ -4‬ﺇﻃﺎﺭ )ﺣﺪﻭﺩ( ﺍﻟﺒﺤﺚ‪:‬‬
‫ﺇﻥ ﺣﺪﻭﺩ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺗﻨﺤﺼﺮ ﰲ ﳎﺎﻟﲔ؛ ﺃﺣﺪﳘﺎ ﺯﻣﲏ‪ ،‬ﻭﺍﻵﺧﺮ ﻣﻮﺿﻮﻋﻲ‪.‬‬
‫ﻓﺄﻣﺎ ﺍﺠﻤﻟﺎﻝ ﺍﻟﺰﻣﲏ‪ :‬ﻓﺈﻧﻪ ﻳﺘﻌﻠﻖ ﺑﺪﺭﺍﺳﺔ‪ ،‬ﻭﺗﺘﺒﻊ ﳐﺘﻠﻒ ﺍﻷﻓﻜﺎﺭ‪ ،‬ﻭﺍﻵﺭﺍﺀ ﺍﻟﱵ ﲢﺪﺙ ﻓﻴﻬﺎ ﺍﻟﻐﺰﺍﱄ ﻋﻦ‬
‫ﺃﺯﻣﺔ ﲣﻠﻒ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﻫﺬﺍ ﻃﻴﻠﺔ ﻣﺸﻮﺍﺭﻩ ﺍﻟﻔﻜﺮﻱ‪ ،‬ﻭﻋﻠﻰ ﺍﻣﺘﺪﺍﺩ ﻓﺘﺮﺍﺕ ﻛﺘﺎﺑﺘﻪ‪ ،‬ﻭﺗﺄﻟﻴﻔﻪ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﺠﻤﻟﺎﻝ ﺍﳌﻮﺿﻮﻋﻲ‪ :‬ﻓﺈﻧﻪ ﻳﺘﻌﻠﻖ ﺑﺪﺭﺍﺳﺔ ﻭﺟﻬﺔ ﻧﻈﺮ ﺍﻟﻐﺰﺍﱄ ﻷﺯﻣﺔ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﳐﺘﻠﻒ ﲡﻠﻴﺎ‪‬ﺎ‬
‫ﺿﻤﻦ ﺭﺻﻴﺪﻩ ﺍﻟﻔﻜﺮﻱ ﺍﻟﻀﺨﻢ‪ .‬ﻭﳌﺎ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺮﺻﻴﺪ ﺍﻟﻔﻜﺮﻱ ﻭﺍﺳﻌﺎ‪ ،‬ﻭﺿﺨﻤﺎ ﺇﺫ ﺃﻧﻪ ﻳﻨﻘﺴﻢ ﺇﱃ‬
‫ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ ﻫﻲ‪:‬‬
‫ﺃ‪ -‬ﻛﺘﺐ ﻣﻄﺒﻮﻋﺔ‪ ،‬ﻭﻣﻨﺸﻮﺭﺓ‪ :‬ﻭﻫﻲ ﺗﻔﻮﻕ ﺍﳋﻤﺴﲔ ﻛﺘﺎﺑﺎ‪.‬‬
‫ﺏ‪ -‬ﺧﻄﺐ‪ ،‬ﻭﻣﻘﺎﻻﺕ‪ ،‬ﻭﳏﺎﺿﺮﺍﺕ ﻣﻨﺸﻮﺭﺓ ﰲ ﺍﳉﺮﺍﺋﺪ‪ ،‬ﻭﺍﺠﻤﻟﻼﺕ‪ ،‬ﻭﺍﻟﺪﻭﺭﻳﺎﺕ‪.‬‬
‫ﺝ‪ -‬ﺩﺭﻭﺱ ﻣﺴﺠﻠﺔ ﻋﻠﻰ ﺃﺷﺮﻃﺔ ﻛﺎﺳﻴﺖ‪ ،‬ﺃﻭ ﺃﺷﺮﻃﺔ ﻓﻴﺪﻳﻮ‪.‬‬
‫ﻭﻧﻈﺮﺍ ﻟﻌﺪﻡ ﻗﺪﺭﰐ ﻋﻠﻰ ﺍﻹﺣﺎﻃﺔ ﺍﻟﺸﺎﻣﻠﺔ ‪‬ﺬﺍ ﺍﻟﺮﺻﻴﺪ ﺍﻟﻔﻜﺮﻱ ﻛﻠﻪ ‪-‬ﻋﻠﻰ ﺍﻷﻗﻞ ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺮﺍﻫﻦ‪،‬‬
‫ﻭﺗﺒﻌﺎ ﻟﻺﻣﻜﺎﻧﺎﺕ ﺍﳊﺎﻟﻴﺔ‪-‬؛ ﻓﺈﻧﲏ ﺳﺄﺣﺼﺮ ﺩﺭﺍﺳﱵ ﰲ ﺁﺛﺎﺭ ﺍﻟﻐﺰﺍﱄ ﺍﻟﱵ ﻃﺒﻌﺖ‪ ،‬ﻭﻧﺸﺮﺕ ﰲ ﻛﺘﺐ‬
‫ﻓﻘﻂ‪.‬‬
‫‪ -5‬ﺇﺷﻜﺎﻟﻴﺔ ﺍﻟﺒﺤﺚ‪:‬‬
‫ﳝﻜﻦ ﺍﻟﻘﻮﻝ؛ ﺃﻥ ﺇﺷﻜﺎﻟﻴﺔ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺗﺘﺒﻠﻮﺭ ﰲ ﺍﻟﺘﺴﺎﺅﻝ ﺍﻟﺮﺋﻴﺴﻲ ﺍﻵﰐ‪:‬‬
‫ﻫﻞ ﺳﺎﻫﻢ ﺍﻟﻐﺰﺍﱄ ﰲ ﺻﻴﺎﻏﺔ ﻣﺸﺮﻭﻉ ﺣﻀﺎﺭﻱ ﻣﻦ ﺷﺄﻧﻪ ﲣﻠﻴﺺ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻣﻦ ﺃﺯﻣﺘﻪ ﺍﳊﺎﻟﻴﺔ؟‬
‫ﻭﲢﺖ ﻫﺬﺍ ﺍﻟﺘﺴﺎﺅﻝ ﺗﻨﺪﺭﺝ ﲨﻠﺔ ﺗﺴﺎﺅﻻﺕ ﺃﺧﺮﻯ ﻫﻲ‪:‬‬
‫ﺃ‪ -‬ﻣﺎ ﻫﻲ ﲰﺎﺕ ﺍﻟﻮﺍﻗﻊ ﺍﻟﺬﻱ ﻳﻌﺎﻳﺸﻪ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﰲ ﻧﻈﺮ ﺍﻟﺸﻴﺦ ﺍﻟﻐﺰﺍﱄ؟‬
‫ﺏ‪ -‬ﻛﻴﻒ ﳛﺪﺩ ﺍﻟﺸﻴﺦ ﺍﻟﻐﺰﺍﱄ ﺃﺳﺒﺎﺏ ﲣﻠﻒ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﺍ‪‬ﻴﺎﺭ ﺍﳊﻀﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ؟‬
‫ﺝ‪ -‬ﻣﺎ ﻫﻲ ﺍﳊﻠﻮﻝ ﺍﳌﺜﻠﻰ ﺍﻟﱵ ﻳﻌﺘﱪﻫﺎ ﺍﻟﻐﺰﺍﱄ ﻛﻔﻴﻠﺔ ﺑﺘﺨﻠﻴﺺ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﲣﻠﻔﻬﻢ ﺍﳊﻀﺎﺭﻱ؟‬
‫ﺩ‪ -‬ﻣﺎ ﻋﻼﻗﺔ ﺍﻹﺳﻼﻡ ﺑﺘﺨﻠﻒ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ؟ ﻭﻣﺎ ﻣﻮﻗﻌﻪ ﻣﻦ ﺍﻟﻨﻬﻀﺔ ﺍﳊﻀﺎﺭﻳﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳌﺮﺗﻘﺒﺔ؟‬
‫ﻩ‪ -‬ﻫﻞ ﻛﺎﻥ ﺗﻨﺎﻭﻝ ﺍﻟﺸﻴﺦ ﺍﻟﻐﺰﺍﱄ ﻷﺯﻣﺔ ﲣﻠﻒ ﺍﳌﺴﻠﻤﲔ ﳎﺴﺪﺍ ﰲ ﻣﺸﺮﻭﻉ ﺇﺻﻼﺣﻲ ﻣﻀﺒﻮﻁ‪،‬‬
‫ﻭﻣﺆﻃﺮ؛ ﺃﻡ ﺃﻧﻪ ﻛﺎﻥ ﳎﺮﺩ ﳎﻬﻮﺩ ﺩﻋﻮﻱ ﺗﻮﻋﻮﻱ ﻻ ﺗﻀﺒﻄﻪ ﺷﺮﻭﻁ‪ ،‬ﻭﻻ ﲢﺪﺩﻩ ﺿﻮﺍﺑﻂ؟‬
‫‪ -6‬ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ‪:‬‬
‫ﻟﻘﺪ ﺣﻈﻲ ﻓﻜﺮ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﻟﻐﺰﺍﱄ ‪-‬ﺭﲪﻪ ﺍﷲ‪ -‬ﺑﺎﻫﺘﻤﺎﻣﺎﺕ‪ ،‬ﻭﺩﺭﺍﺳﺎﺕ ﻛﺜﲑﺓ‪ ،‬ﺳﻴﻤﺎ ﰲ‬
‫ﺍﻟﻔﺘﺮﺓ ﺍﻷﺧﲑﺓ ‪-‬ﻣﻄﻠﻊ ﺍﻟﻘﺮﻥ ﺍﳊﺎﺩﻱ ﻭﺍﻟﻌﺸﺮﻳﻦ ﻟﻠﻤﻴﻼﺩ‪ -‬ﺗﻌﺮﺿﺖ ﻟﺪﺭﺍﺳﺔ ﺟﺎﻧﺐ ﻣﻌﲔ ﻣﻦ ﺟﻮﺍﻧﺐ‬
‫ﻓﻜﺮﻩ‪ ،‬ﺃﻭ ﺗﻨﺎﻭﻟﺖ ﻓﻜﺮﻩ ﻋﻤﻮﻣﺎ‪ .‬ﻭﰲ ﺣﺪﻳﺜﻲ ﻋﻦ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ ﻟﺒﺤﺜﻲ ﻫﺬﺍ؛ ﻓﺈﻧﲏ ﺳﺄﻗﺘﺼﺮ ﻋﻠﻰ‬
‫ﺫﻛﺮ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻷﻛﺎﺩﳝﻴﺔ ‪-‬ﻭﻫﻲ ﲟﺠﻤﻠﻬﺎ ﺭﺳﺎﺋﻞ ﺃﻭ ﻣﺬﻛﺮﺍﺕ ﻣﺎﺟﺴﺘﲑ ﻣﻨﺎﻗﺸﺔ‪ -‬ﺍﻟﱵ ﻗﺪﻣﺖ ﰲ‬
‫ﺍﳉﺎﻣﻌﺎﺕ ﺍﳉﺰﺍﺋﺮﻳﺔ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﺘﺤﺪﻳﺪ‪ ،‬ﻭﻫﺬﺍ ﻟﻴﺲ ﺑﺪﻋﻮﻯ ﺗﻔﺮﺩ ﺍﳉﺰﺍﺋﺮ ‪‬ﺬﻩ ﺍﻟﺪﺭﺍﺳﺎﺕ‪ ،‬ﻭﻟﻜﻦ‬
‫ﻟﻌﺪﻡ ﲤﻜﲏ ﻣﻦ ﺍﻹﻃﻼﻉ ﻋﻠﻰ ﺑﺎﻗﻲ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﳌﻨﺎﻗﺸﺔ ﰲ ﺟﺎﻣﻌﺎﺕ ﺍﻟﺒﻠﺪﺍﻥ ﺍﻷﺧﺮﻯ‪ ،‬ﻭﻫﺬﻩ‬
‫ﺍﻟﺪﺭﺍﺳﺎﺕ ﺗﺘﻤﺜﻞ ﻓﻴﻤﺎ ﻳﺄﰐ‪:‬‬
‫ﺃ‪ -‬ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﻟﻐﺰﺍﱄ ‪-‬ﻣﻔﻜﺮﺍ ﻭﺩﺍﻋﻴﺔ‪ :-‬ﻭﻫﻲ ﺭﺳﺎﻟﺔ ﻣﻦ ﺇﻋﺪﺍﺩ ﺇﺑﺮﺍﻫﻴﻢ ﻧﻮﻳﺮﻱ‪ ،‬ﻧﻮﻗﺸﺖ ﲜﺎﻣﻌﺔ‬
‫ﺍﻷﻣﲑ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺑﻘﺴﻨﻄﻴﻨﺔ‪ ،‬ﻗﺴﻢ ﺍﻟﺪﻋﻮﺓ ﻭﺍﻹﻋﻼﻡ ﺍﻹﺳﻼﻣﻲ ﻟﻠﺴﻨﺔ ﺍﳉﺎﻣﻌﻴﺔ‪1998 :‬ﻡ‪-‬‬
‫‪1999‬ﻡ‪ ،‬ﻭﺗﻌﺘﱪ ﺃﻭﻝ ﺩﺭﺍﺳﺔ ﺣﻮﻝ ﺍﻟﺸﻴﺦ ﺍﻟﻐﺰﺍﱄ ﺗﻨﺎﻗﺶ ﺑﺎﳉﺰﺍﺋﺮ‪ ،‬ﻭﻗﺪ ﺗﻨﺎﻭﻟﺖ ﺃﻫﻢ ﺧﺼﺎﺋﺺ‪،‬‬
‫ﻭﻗﺴﻤﺎﺕ ﺍﻟﻔﻜﺮ ﻭﺍﻟﺪﻋﻮﺓ ﻋﻨﺪ ﺍﻟﻐﺰﺍﱄ‪ ،‬ﻛﻤﺎ ﺃ‪‬ﺎ ﺃﺑﺮﺯﺕ ﺃﻛﱪ‪ ،‬ﻭﺃﻭﺳﻊ ﺍﶈﺎﻭﺭ ﺍﻟﱵ ﺃﻭﻻﻫﺎ ﺍﻟﺸﻴﺦ‬
‫ﻋﻨﺎﻳﺘﻪ ﻭﺍﻫﺘﻤﺎﻣﻪ ﰲ ﻣﺸﺮﻭﻋﻪ ﺍﻟﻔﻜﺮﻱ‪.‬‬
‫ﻭﺗﻠﺘﻘﻲ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ ﻣﻊ ﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﱵ ﺃﻧﺎ ﺑﺼﺪﺩﻫﺎ ﻓﻴﻤﺎ ﺗﻄﺮﻕ ﺇﻟﻴﻪ ﺍﻟﺒﺎﺣﺚ ﰲ ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‬
‫ﻣﻦ ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ ﻣﻦ ﺣﺪﻳﺜﻪ ﻋﻦ ﻓﻘﻪ ﺍﻟﻐﺰﺍﱄ ﻟﻠﺴﻨﻦ ﺍﻹﳍﻴﺔ‪ ،‬ﻭﻣﺸﻜﻠﺔ ﺗﺄﺧﺮ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﻋﺮﺿﻪ ﳉﻤﻠﺔ‬
‫ﻣﻦ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﻳﻌﺘﱪﻫﺎ ﺍﻟﻐﺰﺍﱄ ﻛﻌﻠﺔ ﻟﺘﺨﻠﻒ ﺍﳌﺴﻠﻤﲔ‪ .‬ﰒ ﺗﻨﺎﻭﻟﻪ –ﺍﻟﺒﺎﺣﺚ‪ -‬ﺭﺅﻳﺔ ﺍﻟﻐﺰﺍﱄ ﻟﻌﻼﺝ‬
‫ﻫﺬﺍ ﺍﻟﺘﺨﻠﻒ ﻣﻦ ﺧﻼﻝ ﻋﺮﺿﻪ ﻟﻌﺪﺓ ﺣﻠﻮﻝ‪ ،‬ﺇﻻ ﺃﻥ ﻫﺬﺍ ﺍﻟﺘﻄﺮﻕ ﺍﺗﺴﻢ ﺑﺎﻹﳚﺎﺯ‪ ،‬ﻭﺍﻻﺧﺘﺼﺎﺭ ﻧﻈﺮﺍ‬
‫ﻟﻠﻤﺤﺎﻭﺭ ﺍﻟﻌﺪﻳﺪﺓ ﺍﻟﱵ ﺗﻀﻤﻨﻬﺎ ﺍﻟﺒﺤﺚ‪ .‬ﻭﳍﺬﺍ ﻓﺈﻥ ﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﱵ ﺳﺄﻗﻮﻡ ‪‬ﺎ ﺳﺘﺤﺎﻭﻝ ﺗﻔﺼﻴﻞ ﺍﳊﺪﻳﺚ‬
‫ﻋﻦ ﺍﻷﺯﻣﺔ ﺍﳊﻀﺎﺭﻳﺔ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻣﻦ ﺧﻼﻝ ﺍﻟﺘﺮﻛﻴﺰ ﻋﻠﻰ ﻛﻞ ﺟﻮﺍﻧﺒﻬﺎ‪ ،‬ﻭﺃﺑﻌﺎﺩﻫﺎ‪،‬‬
‫ﻭﺍﻧﻌﻜﺎﺳﺎ‪‬ﺎ ﰲ ﺍﺠﻤﻟﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ‪.‬‬
‫ﺏ‪ -‬ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﻟﻐﺰﺍﱄ ﻭﻣﻨﻬﺠﻪ ﺍﻟﻔﻘﻬﻲ‪ :‬ﻭﻫﻲ ﻣﺬﻛﺮﺓ ﻣﻦ ﺇﻋﺪﺍﺩ ﻋﻤﺮ ﺑﻦ ﺩﲪﺎﻥ‪ ،‬ﻧﻮﻗﺸﺖ ﰲ‬
‫ﺟﺎﻣﻌﺔ ﺍﳊﺎﺝ ﳋﻀﺮ ﺑﺒﺎﺗﻨﺔ‪ ،‬ﻛﻠﻴﺔ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻗﺴﻢ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻓﺮﻉ ﺍﻟﻔﻘﻪ ﻭﺃﺻﻮﻟﻪ‬
‫ﻟﻠﺴﻨﺔ ﺍﳉﺎﻣﻌﻴﺔ ‪2000‬ﻡ ‪2001 -‬ﻡ‪ .‬ﻭﻗﺪ ﺣﺎﻭﻝ ﺍﻟﺒﺎﺣﺚ ﻣﻦ ﺧﻼﻝ ﺩﺭﺍﺳﺘﻪ ﻫﺬﻩ ﺗﻘﺪﱘ ﺻﻮﺭﺓ‬
‫ﺩﻗﻴﻘﺔ ﻋﻦ ﺍﳌﻨﻬﺞ ﺍﻟﻔﻘﻬﻲ ﻟﻠﺸﻴﺦ ﳏﻤﺪ ﺍﻟﻐﺰﺍﱄ‪ .‬ﻭﻣﻦ ﻫﻨﺎ ﻳﺒﺪﻭ ﺍﻻﺧﺘﻼﻑ ﻭﺍﺿﺤﺎ ﰲ ﳕﻂ ﺍﻟﺘﺤﻠﻴﻞ‪،‬‬
‫ﻭﺍﻟﺒﺤﺚ ﺑﲔ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ‪ ،‬ﻭﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﱵ ﺳﺄﻗﺪﻣﻬﺎ‪ ،‬ﺇﻻ ﺃﻥ ﻫﺬﺍ ﺍﻻﺧﺘﻼﻑ ﻻ ﳝﻨﻊ ﻭﺟﻮﺩ ﻧﻮﻉ ﻣﻦ‬
‫ﺍﻻﺗﻔﺎﻕ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻳﺘﺠﻠﻰ ﰲ ﺣﺪﻳﺚ ﺍﻟﺒﺎﺣﺚ ﺿﻤﻦ ﺍﻟﻔﺼﻞ ﺍﻟﺮﺍﺑﻊ ﻣﻦ ﺍﻟﺒﺎﺏ ﺍﻷﻭﻝ ﻋﻦ ﻧﺸﺄﺓ‬
‫ﺍﻟﻐﺰﺍﱄ‪ ،‬ﻭﺑﻴﺌﺘﻪ ﺍﻟﺴﻴﺎﺳﻴﺔ‪ ،‬ﻭﺍﻟﻔﻜﺮﻳﺔ‪ ،‬ﻭﺍﻷﺩﺑﻴﺔ‪ ،‬ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ .‬ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﻭﺻﻔﻪ ﻟﻠﻤﺸﺮﻭﻉ ﺍﻟﻔﻜﺮﻱ‬
‫ﺍﻟﺬﻱ ﻛﺮﺱ ﺍﻟﻐﺰﺍﱄ ﺣﻴﺎﺗﻪ ﻟﻪ؛ ﻣﻦ ﺣﻴﺚ ﻣﻨﻄﻠﻘﺎﺗﻪ ﺍﻟﻔﻜﺮﻳﺔ‪ ،‬ﻭﻋﻨﺎﺻﺮ ﺍﻹﺻﻼﺡ ﻛﻤﺎ ﻳﺮﺍﻫﺎ ﺍﻟﺸﻴﺦ‪،‬‬
‫ﻭﻟﻜﻦ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻳﺒﻘﻰ ﻣﻮﺟﺰﺍ‪ ،‬ﻭﻋﺎﻣﺎ‪ .‬ﻭﻫﻮ ﻣﺎ ﺳﺄﺳﻌﻰ ﺇﱃ ﺗﻔﺼﻴـﻠﻪ ﰲ ﺍﻟﺒﺤﺚ ﺍﻟﺬﻱ ﺳﺄﻗﺪﻣـﻪ‬
‫ﺑﺈﺫﻥ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬
‫ﺝ‪ -‬ﺍﻟﻔﻜﺮ ﺍﻟﺴﻴﺎﺳﻲ ﻋﻨﺪ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﻟﻐﺰﺍﱄ‪ :‬ﻭﻫﻲ ﻣﺬﻛﺮﺓ ﻣﻦ ﺇﻋﺪﺍﺩ ﺧﺎﻟﺪ ﺣﺒﺎﺳﻲ‪ ،‬ﻧﻮﻗﺸﺖ‬
‫ﲜﺎﻣﻌﺔ ﺍﳉﺰﺍﺋﺮ‪ ،‬ﻛﻠﻴﺔ ﺍﻟﻌﻠﻮﻡ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻗﺴﻢ ﺍﻟﻌﻘﺎﺋﺪ ﻭﺍﻷﺩﻳﺎﻥ‪ ،‬ﻓﺮﻉ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﻟﻠﺴﻨﺔ ﺍﳉﺎﻣﻌﻴﺔ‬
‫‪2002‬ﻡ ‪2003 -‬ﻡ‪ .‬ﻭﻗﺪ ﺗﻨﺎﻭﻝ ﺍﻟﺒﺎﺣﺚ ﰲ ﺩﺭﺍﺳﺘﻪ ﺍﻷﻓﻜﺎﺭ‪ ،‬ﻭﺍﻵﺭﺍﺀ ﺍﻟﺴﻴﺎﺳﻴﺔ ﻟﻠﻐﺰﺍﱄ ﺑﻐﻴﺔ ﺗﻘﺪﱘ‬
‫ﺩﺭﺍﺳﺔ ﻣﺘﻜﺎﻣﻠﺔ ﺗﱪﺯ ﻛﻞ ﺍﻷﻓﻜﺎﺭ ﺍﻟﺴﻴﺎﺳﻴﺔ ﺍﻟﻨﺎﺿﺠﺔ ﰲ ﻓﻜﺮﻩ‪ ،‬ﻭﺗﻨﻘﺪ ﻏﲑﻫﺎ ﻣﻦ ﺍﻷﻓﻜﺎﺭ ﻭﻓﻖ‬
‫ﻣﻨﻬﺠﻴﺔ ﺍﻟﻔﻜﺮ ﺍﻟﺴﻴﺎﺳﻲ‪.‬‬
‫ﻭﺗﺘﻤﺜﻞ ﻧﻘﻄﺔ ﺍﻻﻟﺘﻘﺎﺀ ﺑﲔ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ‪ ،‬ﻭﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﱵ ﺳﺄﻗﻮﻡ ‪‬ﺎ ﻓﻴﻤﺎ ﺗﻨﺎﻭﻟﻪ ﺍﻟﺒﺎﺣﺚ ﺿﻤﻦ‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ ﻣﻦ ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ؛ ﻣﻦ ﺣﺪﻳﺜﻪ ﻋﻦ ﺍﻻﺳﺘﺒﺪﺍﺩ ﺍﻟﺴﻴﺎﺳﻲ‪ ،‬ﻭﺁﺛﺎﺭﻩ ﰲ ﺍﺠﻤﻟﺘﻤﻌﺎﺕ‪ ،‬ﻭﻛﻴﻔﻴﺔ‬
‫ﺍﻟﻮﻗﺎﻳﺔ ﻣﻨﻪ‪ .‬ﻭﻫﻮ ﳝﺜﻞ ﺇﺣﺪﻯ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﺃﺩﺕ ﺇﱃ ﲣﻠﻒ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ‪-‬ﰲ ﺩﺭﺍﺳﱵ‪ ،-‬ﺇﻻ ﺃﻥ‬
‫ﻣﺎ ﺳﺄﺿﻴﻔﻪ ‪-‬ﺑﺈﺫﻥ ﺍﷲ‪-‬؛ ﻫﻮ ﺗﻄﺮﻗﻲ ﻟﻼﺳﺘﺒﺪﺍﺩ ﻛﻌﺎﻣﻞ ﺟﺰﺋﻲ ﺗﺘﻌﺎﺿﺪ ﻣﻌﻪ ﻋﻮﺍﻣﻞ ﺃﺧﺮﻯ‪ ،‬ﺑﻌﻀﻬﺎ‬
‫ﺍﺟﺘﻤﺎﻋﻲ‪ ،‬ﻭﺑﻌﻀﻬﺎ ﺍﻵﺧﺮ ﺍﻗﺘﺼﺎﺩﻱ… ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﱵ ﺳﺄﺣﺎﻭﻝ ﺍﻟﺘﺮﻛﻴﺰ ﻋﻠﻴﻬﺎ‬
‫ﲨﻴﻌﺎ‪.‬‬
‫ﺩ‪ -‬ﺍﻟﻔﻜﺮ ﺍﻟﺴﻴﺎﺳﻲ ﻋﻨﺪ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﻟﻐﺰﺍﱄ‪ :‬ﻭﻫﻲ ﻣﺬﻛﺮﺓ ﻣﻦ ﺇﻋﺪﺍﺩ ﺍﻟﺴﻌﻴﺪ ﺗﺎﺯﻭﻟﺖ‪ ،‬ﻧﻮﻗﺸﺖ‬
‫ﲜﺎﻣﻌﺔ ﺍﳊﺎﺝ ﳋﻀﺮ ﺑﺒﺎﺗﻨﺔ‪ ،‬ﻛﻠﻴﺔ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻗﺴﻢ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻓﺮﻉ ﺍﻟﻔﻘﻪ ﻭﺃﺻﻮﻟﻪ‬
‫ﻟﻠﺴﻨﺔ ﺍﳉﺎﻣﻌﻴﺔ ‪2002‬ﻡ ‪2003 -‬ﻡ؛ ﺃﻱ ﺃ‪‬ﺎ ﺗﺸﺘﺮﻙ ﻣﻊ ﺳﺎﺑﻘﺘﻬﺎ ﰲ ﺍﻟﻌﻨﻮﺍﻥ‪ ،‬ﻭﺍﻟﺴﻨﺔ ﺍﳉﺎﻣﻌﻴﺔ ‪-‬‬
‫ﻭﺇﻥ ﺳﺒﻘﺘﻬﺎ ﺍﻷﻭﱃ ﰲ ﺍﳌﻨﺎﻗﺸﺔ ﲟﺪﺓ ﻭﺟﻴﺰﺓ‪ -‬ﻭﻟﻜﻦ ﻭﺟﻪ ﺍﻻﺧﺘﻼﻑ ﺑﻴﻨﻬﻤﺎ ﻳﺘﻤﺜﻞ ﰲ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﱵ ﰎ‬
‫‪‬ﺎ ﺗﻨﺎﻭﻝ‪ ،‬ﻭﻋﺮﺽ ﻣﻮﺿﻮﻉ ﺍﻟﺒﺤﺚ ﻣﻦ ﺍﻟﺘﻘﺴﻴﻢ ﺇﱃ ﺍﻟﺘﺤﻠﻴﻞ ﺇﱃ ﺍﻟﻌﺮﺽ‪.‬‬
‫ﻟﻘﺪ ﺗﻨﺎﻭﻝ ﺻﺎﺣﺐ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ ﺯﺍﻭﻳﺔ ﺍﻟﻔﻜﺮ ﺍﻟﺴﻴﺎﺳﻲ ﻋﻨﺪ ﺍﻟﻐﺰﺍﱄ‪ ،‬ﺪﻑ ﻣﻌﺮﻓﺔ ﺍﳌﻌﺎﱂ‬
‫ﺍﻟﻜﱪﻯ ﻟﻪ‪ ،‬ﻭﻗﺪ ﺳﺒﻘﺘﲏ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ ﺑﺎﻟﺘﻄﺮﻕ ﺇﱃ ﺍﻻﺳﺘﺒﺪﺍﺩ ‪-‬ﻣﻨﺸﺌﻪ ﻭﺧﺼﺎﺋﺼﻪ ﻭﻋﻼﺟﻪ‪،-‬‬
‫ﻭﺍﻻﺳﺘﻌﻤﺎﺭ ﺑﺎﻋﺘﺒﺎﺭﳘﺎ ﻣﻌﺎ ﳝﺜﻼﻥ ﺃﻫﻢ ﺍﻟﺘﺤﺪﻳﺎﺕ ﺍﻟﱵ ﻭﺍﺟﻬﺖ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﺳﺎﳘﺖ ﰲ ﲣﻠﻔﻪ‪.‬‬
‫ﺇﻻ ﺃﻥ ﳎﺎﻝ ﺍﻹﺿﺎﻓﺔ ﺍﻟﱵ ﺳﺄﻗﺪﻣﻬﺎ ﰲ ﺩﺭﺍﺳﱵ ﲝﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﺳﺘﻜﻮﻥ ﻣﻨﺼﺒﺔ ﻋﻠﻰ ﺗﻨﺎﻭﻝ ﻛﻞ ﻓﺮﻭﻉ‪،‬‬
‫ﻭﺃﺟﺰﺍﺀ ﺍﻷﺯﻣﺔ ﺍﳊﻀﺎﺭﻳﺔ ﺍﻟﻘﺎﺋﻤﺔ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ .‬ﺃﻣﺎ ﺍﻻﺳﺘﺒﺪﺍﺩ‪ ،‬ﻭﺍﻻﺳﺘﻌﻤﺎﺭ ﻓﺴﻴﺘﻢ ﺍﻟﺘﻌﺮﺽ ﳍﻤﺎ‬
‫ﻛﺒﻌﺾ ﻋﻮﺍﻣﻞ‪ ،‬ﻭﺃﺳﺒﺎﺏ ﺍﻟﺘﺨﻠﻒ ﻧﻈﺮﺍ ﻟﻮﺟﻮﺩ ﻋﻮﺍﻣﻞ ﺃﺧﺮﻯ‪.‬‬
‫ﻫﻜﺬﺍ ﳝﻜﻨﲏ ﺍﻟﻘﻮﻝ؛ ﺑﺄﻥ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺎﺕ ﻗﺪ ﺳﺒﻘﺘﲏ ﰲ ﺩﺭﺍﺳﺔ ﻓﻜﺮ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﻟﻐﺰﺍﱄ‪،‬‬
‫ﻭﻛﺎﻧﺖ ﻛﻞ ﻣﻨﻬﺎ ﺗﺘﻄﺮﻕ ﺇﱃ ﺟﺎﻧﺐ ﻣﻌﲔ ﻣﻨﻪ‪ ،‬ﻭﻗﺪ ﺗﻀﻤﻨﺖ ﺩﺭﺍﺳﺎ‪‬ﻢ ﺑﻌﺾ ﺍﻹﺷﺎﺭﺍﺕ ﺍﻟﱵ‬
‫ﻳﺘﻀﻤﻨﻬﺎ ﺍﻟﺒﺤﺚ ﺍﻟﺬﻱ ﺃﻧﺎ ﺑﺼﺪﺩ ﺇﺟﺮﺍﺋﻪ‪ .‬ﺇﻻ ﺃﻧﲏ ﱂ ﺃﻋﺜﺮ ‪-‬ﻋﻠﻰ ﺣﺪ ﻋﻠﻤﻲ‪ ،-‬ﻭﱂ ﺃﺻﺎﺩﻑ ﺃﻳﺔ‬
‫ﺩﺭﺍﺳﺔ ﻗﺪ ﺗﻨﺎﻭﻟﺘﻪ ‪‬ﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ‪ ،‬ﻭ‪‬ﺬﺍ ﺍﻟﻨﺴﻖ‪ ،‬ﻭﲢﺖ ﻫﺬﺍ ﺍﻟﻌﻨﻮﺍﻥ‪ :‬ﺃﺯﻣﺔ ﺍﻟﺘﺨﻠﻒ ﺍﳊﻀﺎﺭﻱ ﰲ ﺍﻟﻌﺎﱂ‬
‫ﺍﻹﺳﻼﻣﻲ‪-‬ﺩﺭﺍﺳﺔ ﰲ ﻓﻜﺮ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﻟﻐﺰﺍﱄ‪.-‬‬
‫‪ -7‬ﻣﻀﻤﻮﻥ ﺍﻟﺒﺤﺚ‪:‬‬
‫ﰲ ﺣﺪﻳﺜﻲ ﻋﻦ ﻣﻀﻤﻮﻥ ﻫﺬﺍ ﺍﻟﺒﺤﺚ‪ ،‬ﻭﺗﻮﺯﻳﻊ ﺍﳌﺎﺩﺓ ﺍﻟﻌﻠﻤﻴﺔ ﻋﻠﻰ ﻓﺼﻮﻟﻪ‪ ،‬ﻭﻣﺒﺎﺣﺜﻪ ﻭﻓﻖ‬
‫ﺍﻟﺸﻜﻞ ﺍﳊﺎﱄ‪ ،‬ﲡﺪﺭ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﺍﳋﻄﺔ ﺍﻟﱵ ﺳﺄﻋﺘﻤﺪﻫﺎ ﺑﺎﻟﺘﻔﺼﻴﻞ‪:‬‬
‫ﰲ ﺍﻟﺒﺪﺍﻳﺔ ﺃﺷﲑ ﺇﱃ ﺃﻧﲏ ﺳﺄﻗﺴﻢ ﺍﻟﺒﺤﺚ ﺇﱃ ﺃﺭﺑﻌﺔ ﻓﺼﻮﻝ؛ ﺃﻭﳍﺎ ﲤﻬﻴﺪﻱ‪ ،‬ﻭﻛﻞ ﻓﺼﻞ ﺳﺄﻗﺴﻤﻪ ﺇﱃ‬
‫ﻣﺒﺎﺣﺚ ﺗﻨﻀﻮﻱ ﲢﺘﻬﺎ ﻣﻄﺎﻟﺐ‪ ،‬ﻭﻛﻞ ﻣﻄﻠﺐ ﺗﻨﺪﺭﺝ ﺿﻤﻨﻪ ﻓﺮﻭﻉ‪ ،‬ﻭﻫﻲ ﲨﻴﻌﺎ –ﺍﳌﺒﺎﺣﺚ ﻭﺍﳌﻄﺎﻟﺐ‬
‫ﻭﺍﻟﻔﺮﻭﻉ‪ -‬ﺗﺘﺴﻊ‪ ،‬ﻭﺗﺘﻘﻠﺺ ﺗﺒﻌﺎ ﻟﻠﻤﺎﺩﺓ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﱵ ﺗﺘﺤﻜﻢ ﰲ ﺣﺠﻢ ﺍﻟﻔﺼﻞ ﺍﻟﻮﺍﺣﺪ‪ .‬ﻭﻓﻴﻤﺎ ﻳﻠﻲ‬
‫ﺗﻔﺼﻴﻞ ﳌﺎ ﺳﺘﺤﻮﻳﻪ ﻫﺬﻩ ﺍﻟﻔﺼﻮﻝ‪:‬‬
‫ﻓﺄﻣﺎ ﻋﻦ ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ ﻭﻫﻮ ﺍﻟﺘﻤﻬﻴﺪﻱ؛ ﻓﺈﻧﲏ ﺳﺄﻗﺴﻤﻪ ﺇﱃ ﻣﺒﺤﺜﲔ‪ ،‬ﺃﺧﺼﺺ ﺃﻭﳍﻤﺎ ﻟﺘﻘﺪﱘ‬
‫ﺗﻌﺎﺭﻳﻒ ﺩﻗﻴﻘﺔ‪ ،‬ﻭﻣﻀﺒﻮﻃﺔ ﻷﻫﻢ‪ ،‬ﻭﺃﺑﺮﺯ ﻣﺼﻄﻠﺤﺎﺕ ﺍﻟﺒﺤﺚ‪ ،‬ﻭﺍﳌﺘﻤﺜﻠﺔ ﰲ ﺍﻷﺯﻣﺔ‪ ،‬ﻭﺍﻟﺘﺨﻠﻒ‬
‫ﺍﳊﻀﺎﺭﻱ‪ ،‬ﻭﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ .‬ﰒ ﺃﺧﺼﺺ ﺍﻟﺜﺎﱐ ﻟﻠﺘﻌﺮﻳﻒ ﺑﺎﻟﺸﻴﺦ ﳏﻤﺪ ﺍﻟﻐﺰﺍﱄ ﻣﻦ ﺧﻼﻝ ﻣﻄﻠﺒﲔ‪،‬‬
‫ﻳﺘﻨﺎﻭﻝ ﺍﻷﻭﻝ ﺣﻴﺎﺗﻪ ﺑﺪﺀﺍ ﻣﻦ ﻣﻮﻟﺪﻩ‪ ،‬ﻭﺗﻌﻠﻴﻤﻪ‪ ،‬ﻣﺮﻭﺭﺍ ﺑﻌﻤﻠﻪ‪ ،‬ﻭﺭﺻﻴﺪﻩ ﺍﻟﻔﻜﺮﻱ‪ ،‬ﰒ ﻭﻓﺎﺗﻪ‪ .‬ﰲ ﺣﲔ‬
‫ﻳﺘﻨﺎﻭﻝ ﺍﻟﺜﺎﱐ ﺃﻫﻢ ﺍﻟﺪﻭﺍﻋﻲ ﺍﻟﱵ ﺟﻌﻠﺘﻪ ﻳﻬﺘﻢ ﺑﺘﺨﻠﻒ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﺍﻟﱵ ﺗﺘﺠﻠﻰ ﰲ ﺗﺄﺛﺮﻩ ﺑﺎﻟﺒﻴﺌﺔ‬
‫ﺍﻟﱵ ﻧﺸﺄ ﻭﻋﺎﺵ ﻓﻴﻬﺎ‪ ،‬ﰒ ﻋﻼﻗﺘﻪ ﺑﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻭﻣﺎ ﻛﺸﻔﺘﻪ ﻟﻪ ﻣﻦ ﻣﻔﺎﺭﻗﺔ ﻋﺠﻴﺒﺔ ﺑﲔ ﻛﺘﺎﺏ ﳛﻤﻞ‬
‫ﻛﻞ ﺃﺳﺒﺎﺏ ﺍﻟﻘﻮﺓ‪ ،‬ﻭﺍﻻﺯﺩﻫﺎﺭ‪ ،‬ﻭﺃﻣﺔ ﺗﺘﺮﻧﺢ ﲢﺖ ﺿﺮﺑﺎﺕ ﺍﻟﺘﺨﻠﻒ ﺍﳊﻀﺎﺭﻱ ﺍﻟﺮﻫﻴﺐ‪ ،‬ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ‬
‫ﺫﻟﻚ ﳝﺜﻞ ﺍﻧﺸﻐﺎﻝ ﺍﻟﻐﺰﺍﱄ ﺑﺘﻘﺼﻲ ﺃﺣﻮﺍﻝ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺗﺘﺒﻊ ﺃﺧﺒﺎﺭﻫﻢ ﺩﺍﻓﻌﺎ ﻛﺒﲑﺍ ﺇﱃ ﺍﻫﺘﻤﺎﻣﻪ‬
‫ﺑﺘﺨﻠﻔﻬﻢ‪.‬‬
‫ﻭﻳﺄﰐ ﺑﻌﺪ ﺫﻟﻚ ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ ﺍﻟﺬﻱ ﺳﻴﺘﻀﻤﻦ ﺃﺯﻣﺔ ﺍﻟﺘﺨﻠﻒ ﺍﳊﻀﺎﺭﻱ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪،‬‬
‫ﻭﻣﻈﺎﻫﺮﻫﺎ ﻣﻦ ﺧﻼﻝ ﻓﻜﺮ ﺍﻟﻐﺰﺍﱄ‪ ،‬ﻭﺍﻟﺬﻱ ﺳﺄﺗﻌﺮﺽ ﰲ ﻣﺒﺤﺜﻪ ﺍﻷﻭﻝ ﺇﱃ ﺍﻟﺘﻄﻮﺭ ﺍﻟﺘﺎﺭﳜﻲ ﻟﻠﻌﺎﱂ‬
‫ﺍﻹﺳﻼﻣﻲ ﻣﻦ ﺧﻼﻝ ﺗﺘﺒﻊ ﺍﻻﻣﺘﺪﺍﺩ ﺍﳉﻐﺮﺍﰲ ﻟﻪ ﺍﺗﺴﺎﻋﺎ‪ ،‬ﻭﺍﻧﻜﻤﺎﺷﺎ‪ ،‬ﰒ ﺗﺘﺒﻊ ﺣﺮﻛﻴﺔ ﺍﺠﻤﻟﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ‬
‫ﺍﺯﺩﻫﺎﺭﺍ‪ ،‬ﻭﺍﳓﻄﺎﻃﺎ‪ .‬ﺃﻣﺎ ﰲ ﻣﺒﺤﺜﻪ ﺍﻟﺜﺎﱐ ﻓﺈﻧﲏ ﺳﺄﲡﻪ ﺇﱃ ﺍﺳﺘﻌﺮﺍﺽ ﺃﻫﻢ ﳑﻴﺰﺍﺕ ﺍﻟﻮﺍﻗﻊ ﺍﻟﺬﻱ ﳛﻴﺎﻩ‬
‫ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ؛ ﺳﻮﺍﺀ ﰲ ﺍﺠﻤﻟﺎﻝ ﺍﻟﺴﻴﺎﺳﻲ‪ ،‬ﺃﻭ ﺍﻷﻣﲏ‪ ،‬ﺃﻭ ﺍﻻﻗﺘﺼﺎﺩﻱ‪ ،‬ﺃﻭ ﺍﻻﺟﺘﻤﺎﻋﻲ‪ .‬ﻟﻴﺄﰐ ﺑﻌﺪ‬
‫ﺫﻟﻚ ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ‪ ،‬ﺍﻟﺬﻱ ﺳﻴﻀﻢ ﺑﲔ ﺛﻨﺎﻳﺎﻩ ﺣﺪﻳﺜﺎ ﻋﻦ ﺃﻫﻢ ﻣﻈﺎﻫﺮ ﺍﻟﺘﺨﻠﻒ ﺍﳊﻀﺎﺭﻱ ﰲ ﺍﻟﻌﺎﱂ‬
‫ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﺍﻟﱵ ﳝﻴﺰﻫﺎ ﻓﺴﺎﺩ ﺳﻴﺎﺳﻲ‪ ،‬ﻭﲣﻠﻒ ﺍﻗﺘﺼﺎﺩﻱ‪ ،‬ﻭﺗﺮﺩ ﺍﺟﺘﻤﺎﻋﻲ‪ ،‬ﻭﺗﺪﻫﻮﺭ ﺛﻘﺎﰲ‪.‬‬
‫ﺃﻣﺎ ﰲ ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ؛ ﻓﺈﻧﲏ ﺳﺄﻋﺮﺝ ﻋﻠﻰ ﺃﺳﺒﺎﺏ ﺍﻷﺯﻣﺔ ﺍﳊﻀﺎﺭﻳﺔ‪ ،‬ﻭﺁﺛﺎﺭﻫﺎ ﰲ ﺍﻟﻌﺎﱂ‬
‫ﺍﻹﺳﻼﻣﻲ ﻷﺑﺮﺯ ﰲ ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ ﺍﻷﺳﺒﺎﺏ ﺍﻟﺪﺍﺧﻠﻴﺔ ﺍﻟﱵ ﺃﺩﺕ ﺇﱃ ﻧﺸﺄﺓ ﻫﺬﻩ ﺍﻷﺯﻣﺔ‪ ،‬ﻭﺃﻓﺼﻞ ﲢﻠﻴﻞ‬
‫ﺍﻟﻐﺰﺍﱄ ﳍﺎ ﺿﻤﻦ ﻋﺸﺮﺓ ﻣﻄﺎﻟﺐ‪ ،‬ﳝﺜﻞ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﺎ ﻃﺮﻓﺎ ﻣﻦ ﻫﺬﻩ ﺍﻷﺳﺒﺎﺏ‪ ،‬ﻭﻫﺬﻩ ﺍﳌﻄﺎﻟﺐ ﺗﺘﻤﺜﻞ‬
‫ﰲ‪ :‬ﺍﻟﺘﺼﻮﺭ ﺍﳉﺰﺋﻲ ﻟﻺﺳﻼﻡ‪ ،‬ﻭﺍﻟﻮﺿﻊ ﺍﳊﺎﱄ ﻟﻠﺜﻘﺎﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺍﳌﻮﻗﻒ ﺍﻟﺬﻱ ﻳﺘﺒﻨﺎﻩ ﺍﳌﺴﻠﻤﻮﻥ ﻣﻦ‬
‫ﺍﻟﺪﻧﻴﺎ‪ ،‬ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺷﻴﻮﻉ ﺍﳉﱪﻳﺔ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻣﻊ ﻏﻴﺎﺏ ﺍﻻﺣﺘﺮﺍﻡ ﻟﻘﺎﻧﻮﻥ ﺍﻟﺴﺒﺒﻴﺔ‪ ،‬ﰒ ﺗﻔﺸﻲ‬
‫ﺗﻘﺎﻟﻴﺪ ﺍﻟﺮﻳﺎﺀ ﰲ ﺍﺠﻤﻟﺘﻤﻌﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﲤﻴﺰ ﺍﻟﻮﺿﻊ ﺍﻟﺬﻱ ﲢﻴﺎﻩ ﺍﳌﺮﺃﺓ ﺍﳌﺴﻠﻤﺔ ﺑﺎﻻﺯﺩﺭﺍﺀ‪ ،‬ﻭﺍﻟﺘﻬﻤﻴﺶ‪.‬‬
‫ﻧﺎﻫﻴﻚ ﻋﻦ ﺫﺑﻮﻝ ﺍﻷﺩﺏ ﺍﻟﻌﺮﰊ‪ ،‬ﻭﺍﺧﺘﻼﻝ ﺍﻟﺴﻴﺎﺳﺔ ﺍﻟﱵ ﻳﺘﻢ ﲟﻘﺘﻀﺎﻫﺎ ﺗﺪﺍﻭﻝ ﺍﳌﺎﻝ ﰲ ﺍﺠﻤﻟﺘﻤﻌﺎﺕ‬
‫ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺍﺳﺘﺸﺮﺍﺀ ﺍﻟﻔﺴﺎﺩ ﺍﻟﺴﻴﺎﺳﻲ ﰲ ﺳﺎﺋﺮ ﺍﻟﺒﻠﺪﺍﻥ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬
‫ﻭﻳﺄﰐ ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ ﻟﻴﻔﺼﻞ ﻟﻨﺎ ﺍﻷﺳﺒﺎﺏ ﺍﳋﺎﺭﺟﻴﺔ ﺍﻟﱵ ﺃﺩﺕ ﺇﱃ ﻧﺸﺄﺓ ﺍﻟﺘﺨﻠﻒ ﺍﳊﻀﺎﺭﻱ ﰲ ﺍﻟﻌﺎﱂ‬
‫ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﺍﻟﱵ ﻳﱪﺯﻫﺎ ﺍﻟﻐﺰﺍﱄ ﰲ ﻃﺮﻓﲔ؛ ﳘﺎ ﺍﻻﺳﺘﻌﻤﺎﺭ ﺍﻟﻌﺴﻜﺮﻱ‪ ،‬ﻭﺍﻻﺳﺘﻌﻤﺎﺭ ﺍﻟﺜﻘﺎﰲ‪.‬‬
‫ﻭﰲ ﺍﻷﺧﲑ ﻳﺄﰐ ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟﺚ ﺍﻟﺬﻱ ﺳﻴﺤﻮﻱ ﺑﲔ ﺛﻨﺎﻳﺎﻩ ﺍﳊﻠﻮﻝ‪ ،‬ﻭﺍﳌﻘﺘﺮﺣﺎﺕ ﺍﻟﱵ ﻭﺟﻬﻬﺎ‬
‫ﺍﻟﻐﺰﺍﱄ ﻟﻠﻘﻀﺎﺀ ﻋﻠﻰ ﺍﻷﺯﻣﺔ ﺍﳊﻀﺎﺭﻳﺔ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﺍﻟﱵ ﺳﺘﺘﻮﺯﻉ ﺑﲔ ﻣﺒﺤﺜﲔ؛ ﺃﻭﳍﻤﺎ ﻳﺮﻛﺰ‬
‫ﻋﻠﻰ ﺿﺮﻭﺭﺓ ﺇﻋﺎﺩﺓ‪ ،‬ﻭﺗﺼﺤﻴﺢ ﺍﻟﻮﻋﻲ ﺍﻟﺪﻳﲏ ﻟﺪﻯ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺧﻼﻝ ﻋﺪﺓ ﻣﻄﺎﻟﺐ ﻫﻲ‪ :‬ﺍﻟﻌﻮﺩﺓ ﺇﱃ‬
‫ﺍﻹﺳﻼﻡ ﺍﳊﻘﻴﻘﻲ‪ ،‬ﻭﻏﺮﺑﻠﺔ ﺍﻟﺘﺮﺍﺙ ﺍﻟﺜﻘﺎﰲ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﺇﻋﺎﺩﺓ ﺑﻨﺎﺀ ﺍﻟﻔﺮﺩ ﺍﳌﺴﻠﻢ‪ ،‬ﰒ ﺿﺮﻭﺭﺓ ﺇﻋﺎﺩﺓ ﺑﻨﺎﺀ‬
‫ﺍﻟﻮﺣﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻦ ﺟﺪﻳﺪ‪.‬‬
‫ﺃﻣﺎ ﺛﺎﻧﻴﻬﻤﺎ ﻓﺴﻴﺘﻨﺎﻭﻝ ﺗﺼﺤﻴﺢ ﻋﻼﻗﺔ ﺍﳌﺴﻠﻤﲔ ﺑﺎﻟﺪﻧﻴﺎ‪ ،‬ﺣﻴﺚ ﺣﺚ ﺍﻟﻐﺰﺍﱄ ﻛﺎﻓﺔ ﺍﳌﺴﻠﻤﲔ ﻋﻠﻰ‬
‫ﺿﺮﻭﺭﺓ ﺇﻋﺎﺩﺓ ﻓﻘﻬﻬﻢ ﻟﻠﺪﻧﻴﺎ‪ ،‬ﻭﻋﻠﻮﻣﻬﺎ‪ ،‬ﻭﺍﺳﺘﻐﻼﻝ ﻛﺎﻓﺔ ﺍﻟﻨﻌﻢ ﺍﻟﱵ ﺳﺨﺮﻫﺎ ﺍﷲ ﳍﻢ ﻟﺒﻨﺎﺀ ﺣﻀﺎﺭ‪‬ﻢ‪،‬‬
‫ﰒ ﻭﺟﻪ ﻋﻨﺎﻳﺘﻬﻢ ﺇﱃ ﺿﺮﻭﺭﺓ ﺍﺣﺘﻜﺎﻛﻬﻢ ﺑﺎﳊﻀﺎﺭﺓ ﺍﻟﻐﺮﺑﻴﺔ؛ ﻷ‪‬ﺎ ﺻﺎﺣﺒﺔ ﺍﻟﺮﻳﺎﺩﺓ‪ ،‬ﻭﺍﻟﺼﺪﺍﺭﺓ ﰲ ﺷﱴ‬
‫ﺍﺠﻤﻟﺎﻻﺕ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﻭﺍﳌﻌﺮﻓﻴﺔ‪ ،‬ﻭﻟﻜﻦ ﲝﺬﺭ ﺷﺪﻳﺪ ﻣﻦ ﺳﻠﺒﻴﺎ‪‬ﺎ‪ .‬ﻭﳍﺬﺍ ﻓﺈﻧﲏ ﺳﺄﺧﺼﺺ ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ‬
‫ﻟﻠﺤﺪﻳﺚ ﻋﻦ ﻫﺬﻩ ﺍﻟﺴﻠﺒﻴﺎﺕ‪ ،‬ﻭﻛﻴﻒ ﺃﻥ ﺍﻟﻐﺰﺍﱄ ﳛﺪﺩﻫﺎ ﰲ ﺍﳉﺎﻧﺐ ﺍﻟﻨﻔﺴﻲ‪ ،‬ﻭﺍﻷﺧﻼﻗﻲ‪ ،‬ﻭﳛﺬﺭ‬
‫ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﻣﻐﺒﺔ ﺍﻻﻧﻘﻴﺎﺩ ﻭﺭﺍﺀﻫﺎ‪ .‬ﰒ ﺳﺄﲢﺪﺙ ﰲ ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﱐ ﻋﻦ ﺍﻹﳚﺎﺑﻴﺎﺕ ﺍﻟﱵ ﻳﺪﻋﻮ ﺍﻟﻐﺰﺍﱄ‬
‫ﺇﱃ ﺿﺮﻭﺭﺓ ﺍﻻﻧﺘﻔﺎﻉ‪ ،‬ﻭﺍﻟﺘﻌﻠﻢ ﻣﻨﻬﺎ‪ ،‬ﻭﺍﻟﱵ ﳛﺼﺮﻫﺎ ﰲ ﺟﺎﻧﺐ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﻭﺍﳌﻌﺎﺭﻑ‪ ،‬ﻭﻳﺮﻯ ﺃﻥ ﺃﻫﻢ‬
‫ﺍﺠﻤﻟﺎﻻﺕ ﺍﻟﱵ ﳚﺪﺭ ﺑﺎﳌﺴﻠﻤﲔ ﺃﻥ ﻳﻘﺘﺒﺴﻮﺍ ﺗﻘﻨﻴﺎ‪‬ﺎ ﻣﻦ ﺍﳊﻀﺎﺭﺓ ﺍﻟﻐﺮﺑﻴﺔ‪ ،‬ﺗﱪﺯ ﰲ ﺍﺠﻤﻟﺎﻝ ﺍﻟﺴﻴﺎﺳﻲ‪،‬‬
‫ﻭﺍﻟﻌﻠﻤﻲ‪ ،‬ﻭﺍﻟﻌﺴﻜﺮﻱ‪ ،‬ﻭﺍﻹﺩﺍﺭﻱ‪.‬‬
‫ﻭﰲ ﺧﺘﺎﻡ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺗﺄﰐ ﺍﳋﺎﲤﺔ‪ ،‬ﺍﻟﱵ ﺳﺄﺿﻤﻨﻬﺎ ﲨﻠﺔ ﺍﻟﻨﺘﺎﺋﺞ‪ ،‬ﻭﺍﻟﺘﻮﺻﻴﺎﺕ ﺍﻟﱵ ﺳﺄﺧﻠﺺ ﺇﻟﻴﻬﺎ ﺑﻌﺪ‬
‫ﺇﻋﺪﺍﺩ ﻫﺬﺍ ﺍﻟﺒﺤﺚ‪.‬‬
‫‪ -8‬ﻣﻨﻬﺞ ﺍﻟﺒﺤﺚ‪:‬‬
‫ﻧﻈﺮﺍ ﻟﻄﺒﻴﻌﺔ ﺍﳌﻮﺿﻮﻉ ﺍﳌﺘﺤﻜﻤﺔ ﰲ ﻣﺴﺎﺭ ﺍﻟﺒﺤﺚ؛ ﻓﺈﻧﲏ ﺳﺄﻋﺘﻤﺪ ﻣﻨﻬﺠﺎ ﻣﺮﻛﺒﺎ ﻣﻦ ﺍﻟﺘﺄﺭﻳﺦ‪،‬‬
‫ﻭﺍﳌﺴﺢ‪ ،‬ﻭﺍﻟﺘﺤﻠﻴﻞ‪.‬‬
‫ﺃ‪ -‬ﺍﳌﻨﻬﺞ ﺍﻟﺘﺄﺭﳜﻲ‪ :‬ﻭﻫﻮ ﻣﺎ ﺳﺄﺳﺘﺨﺪﻣﻪ ﺃﺛﻨﺎﺀ ﺗﺘﺒﻊ ﺳﲑﺓ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﻟﻐﺰﺍﱄ‪ ،‬ﻭﳏﺎﻭﻟﺔ ﺭﺻﺪ ﺃﻫﻢ‬
‫ﳏﻄﺎﺕ ﺣﻴﺎﺗﻪ‪ ،‬ﻭﺃﺑﺮﺯ ﺍﻷﺣﺪﺍﺙ ﺍﻟﱵ ﻋﺎﻳﺸﻬﺎ‪ ،‬ﻭﺗﻔﺎﻋﻞ ﻣﻌﻬﺎ‪ ،‬ﻛﻤﺎ ﺃﻧﲏ ﺳﺄﺳﺘﺨﺪﻣﻪ ﰲ ﺗﺘﺒﻊ ﻣﺴﺎﺭ‬
‫ﺍﺠﻤﻟﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﻛﻴﻒ ﻛﺎﻥ ﻳﻌﺮﻑ ﻓﺘﺮﺍﺕ ﻣﻦ ﺍﻟﻘﻮﺓ‪ ،‬ﻭﺍﻻﺯﺩﻫﺎﺭ‪ ،‬ﻭﺃﺧﺮﻯ ﻣﻦ ﺍﻟﻀﻌﻒ‪،‬‬
‫ﻭﺍﻻﳓﻄﺎﻁ‪ ،‬ﻣﻊ ﺍﻹﺣﺎﻃﺔ ﺑﺄﺳﺒﺎﺏ‪ ،‬ﻭﻋﻠﻞ ﺍﻟﺼﻌﻮﺩ‪ ،‬ﻭﺍﳍﺒﻮﻁ ﺍﳊﻀﺎﺭﻱ ﻋﱪ ﺍﻟﺘﺎﺭﻳﺦ‪.‬‬
‫ﺏ‪ -‬ﺍﳌﻨﻬﺞ ﺍﳌﺴﺤﻲ‪ :‬ﻭﻫﻮ ﻣﺎ ﺳﺄﺳﺘﺨﺪﻣﻪ ﻟﺘﺘﺒﻊ‪ ،‬ﻭﻣﺴﺢ ﻛﻞ ﻛﺘﺐ ﺍﻟﺸﻴﺦ ﺍﻟﻐﺰﺍﱄ‪ ،‬ﺑﻐﻴﺔ ﺇﺩﺭﺍﻙ‬
‫ﺍﳌﻮﺍﻗﻊ ﺍﻟﱵ ﻳﺘﻄﺮﻕ ﻓﻴﻬﺎ ﻷﺯﻣﺔ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﺃﻓﻜﺎﺭﻩ‪ ،‬ﻭﻭﺟﻬﺎﺕ ﻧﻈﺮﻩ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ‬
‫ﺑﺄﺳﺒﺎﺏ ﺍﻷﺯﻣﺔ‪ ،‬ﺃﻭ ﺣﻠﻮﳍﺎ‪.‬‬
‫ﺝ‪ -‬ﺍﳌﻨﻬﺞ ﺍﻟﺘﺤﻠﻴﻠﻲ‪ :‬ﺑﻌﺪ ﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﺍﳌﻮﺍﻗﻊ ﺍﻟﱵ ﺿﻤﻨﻬﺎ ﺍﻟﻐﺰﺍﱄ ﺣﺪﻳﺜﻪ ﻋﻦ ﺍﻷﺯﻣﺔ ﺍﳊﻀﺎﺭﻳﺔ‪،‬‬
‫ﺳﺄﻗﻮﻡ ﺑﻌﺪ ﺫﻟﻚ ﺑﺘﺤﻠﻴﻞ ﺍﻷﻓﻜﺎﺭ‪ ،‬ﻭﺍﻵﺭﺍﺀ ﺍﻟﱵ ﻗﺪﻣﻬﺎ‪ ،‬ﻭﻋﺮﺿﻬﺎ ﰲ ﻫﺬﻩ ﺍﳌﻮﺍﻗﻊ‪ ،‬ﻭﺳﻴﻜﻮﻥ ﲢﻠﻴﻠﻲ ﳍﺎ‬
‫ﻛﻤﻴﺎ‪ ،‬ﻭﻛﻴﻔﻴﺎ ‪‬ﺪﻑ ﺧﺪﻣﺔ ﻋﻨﺎﺻﺮ ﺍﻟﺒﺤﺚ‪ ،‬ﻭﺃﺟﺰﺍﺋﻪ‪ ،‬ﻭﺿﺒﻂ ﺍﻟﻌﻨﺎﻭﻳﻦ‪ ،‬ﻭﺗﺮﺗﻴﺐ ﺍﳌﻮﺿﻮﻋﺎﺕ ﺗﺮﺗﻴﺒﺎ‬
‫ﻣﻨﻄﻘﻴﺎ‪.‬‬
‫ﻭﺳﺄﺳﺘﻌﲔ ﰲ ﻛﺘﺎﺑﺔ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﲟﺠﻤﻮﻋﺔ ﻣﻦ ﺍﻟﺘﻘﻨﻴﺎﺕ‪ ،‬ﻭﺍﻟﻄﺮﻕ ﻹﺧﺮﺍﺟﻪ ﰲ ﺍﻟﺸﻜﻞ ﺍﳌﻨﺎﺳﺐ‪،‬‬
‫ﻭﺃﻫﻢ ﻫﺬﻩ ﺍﻟﺘﻘﻨﻴﺎﺕ ﻣﺎ ﻳﺄﰐ‪:‬‬
‫ﺃ‪ -‬ﺳﺄﺣﺮﺹ ﻋﻠﻰ ﻛﺘﺎﺑﺔ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺑﺸﻜﻞ ﺻﺤﻴﺢ‪ ،‬ﻭﻣﻀﺒﻮﻁ ﺑﺎﻟﺸﻜﻞ‪ ،‬ﻭﺍﻟﺘﺨﺮﻳﺞ ﳍﺎ ﺑﺒﻴﺎﻥ‬
‫ﻣﻮﺿﻌﻬﺎ ﻣﻦ ﺍﻟﺴﻮﺭﺓ ﺍﻟﱵ ﺿﻤﺘﻬﺎ‪ ،‬ﻭﺭﻗﻤﻬﺎ‪ ،‬ﻣﻌﺘﻤﺪﺓ ﻋﻠﻰ ﺭﻭﺍﻳﺔ ﺣﻔﺺ ﻋﻦ ﻋﺎﺻﻢ‪.‬‬
‫ﺏ‪ -‬ﺃﻣﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻸﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ؛ ﻓﺈﻧﲏ ﺳﺄﺳﻌﻰ ﺇﱃ ﲣﺮﳚﻬﺎ‪ ،‬ﻭﺳﺄﻋﻤﺪ ﺇﱃ ﺍﻻﻗﺘﺼﺎﺭ ﻋﻠﻰ ﻣﺎ ﰲ‬
‫ﺍﻟﺼﺤﻴﺤﲔ ﺇﻥ ﻭﺭﺩ ﺍﳊﺪﻳﺚ ﻓﻴﻬﻤﺎ‪ ،‬ﺃﻭ ﰲ ﺃﺣﺪﳘﺎ‪ ،‬ﺃﻣﺎ ﺇﻥ ﱂ ﻳﺮﺩ ﻓﻴﻬﻤﺎ؛ ﻓﺈﻧﲏ ﺳﺄﺣﺎﻭﻝ ﺗﺘﺒﻌﻪ ﰲ‬
‫ﺑﺎﻗﻲ ﻛﺘﺐ ﺍﳊﺪﻳﺚ ﺍﻷﺧﺮﻯ‪.‬‬
‫ﺝ‪ -‬ﻓﻴﻤﺎ ﳜﺺ ﺍﻹﺣﺎﻟﺔ ﺇﱃ ﺍﳌﺼﺎﺩﺭ‪ ،‬ﻭﺍﳌﺮﺍﺟﻊ؛ ﻓﺈﻧﲏ ﺳﺄﻟﺘﺰﻡ ﰲ ﻛﻞ ﻣﺮﺓ ﻳﺮﺩ ﺫﻛﺮ ﺍﳌﺼﺪﺭ‪ ،‬ﺃﻭ‬
‫ﺍﳌﺮﺟﻊ ﻷﻭﻝ ﻣﺮﺓ ﺑﺈﺛﺒﺎﺕ ﻛﻞ ﺍﳌﻌﻠﻮﻣﺎﺕ ﺍﳌﺘﻌﻠﻘﺔ ﺑﻪ‪ .‬ﺃﻣﺎ ﺣﲔ ﻳﺘﻜﺮﺭ ﺫﻛﺮﻩ؛ ﻓﺈﻧﲏ ﺳﺄﻛﺘﻔﻲ ﺑﺬﻛﺮ‬
‫ﺍﺳﻢ ﺍﳌﺆّﹶﻟﻒ‪ ،‬ﻓﺎﺳﻢ ﺍﳌﺆﱠﻟﻒ‪ .‬ﰒ ﺃﺫﻛﺮ ﺃﻧﻪ ﻣﺼﺪﺭ‪ ،‬ﺃﻭ ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪.‬‬
‫ﺩ‪ -‬ﻭﺳﺄﺫﻳﻞ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﲜﻤﻠﺔ ﻓﻬﺎﺭﺱ ﻫﻲ‪ :‬ﻓﻬﺮﺱ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ‪ ،‬ﻭﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ‪،‬‬
‫ﻭﻓﻬﺮﺱ ﺍﳌﺼﺎﺩﺭ ﻭﺍﳌﺮﺍﺟﻊ‪ ،‬ﻭﻓﻬﺮﺱ ﺍﳌﻮﺿﻮﻋﺎﺕ‪ ،‬ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﻣﻠﺤﻖ ﻟﻠﺨﺮﺍﺋﻂ‪ ،‬ﻭﺍﳌﻨﺤﻨﻴﺎﺕ ﺍﻟﱵ‬
‫ﺳﺘﺮﺩ ﰲ ﺍﻟﺒﺤﺚ‪ ،‬ﻭﻫﺬﺍ ﺑﻐﺮﺽ ﻣﺴﺎﻋﺪﺓ ﻗﺎﺭﺉ ﺍﻟﺒﺤﺚ ﻋﻠﻰ ﺑﻠﻮﻏﻪ ﻟﻠﻤﻮﺍﻗﻊ ﺍﻟﱵ ‪‬ﻤﻪ ﺑﺄﺳﻬﻞ ﺍﻟﻄﺮﻕ‪،‬‬
‫ﻭﺃﻳﺴﺮ ﺍﻟﺴﺒﻞ‪.‬‬
‫‪ -9‬ﻣﺼﺎﺩﺭ ﻭﻣﺮﺍﺟﻊ ﺍﻟﺒﺤﺚ‪:‬‬
‫ﰲ ﺣﺪﻳﺜﻲ ﺍﳌﺒﺪﺋﻲ‪ ،‬ﻭﺍﳌﻮﺟﺰ ﻋﻦ ﺃﻫﻢ ﺍﳌﺼﺎﺩﺭ‪ ،‬ﻭﺍﳌﺮﺍﺟﻊ ﺍﻟﱵ ﺳﺄﺳﺘﻌﲔ ‪‬ﺎ ﰲ ﺇﳒﺎﺯ ﻫﺬﺍ‬
‫ﺍﻟﺒﺤﺚ‪ ،‬ﻭﺇﺛﺮﺍﺋﻪ ﺑﺎﳌﺎﺩﺓ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﳝﻜﻨﲏ ﺍﻟﻘﻮﻝ؛ ﺃ‪‬ﺎ ﺳﺘﺘﻤﻴﺰ ﺑﺎﻟﺘﻨﻮﻉ‪ ،‬ﻭﺍﻟﺘﻌﺪﺩ‪.‬‬
‫ﻓﻔﻲ ﺍﻟﺪﺭﺟﺔ ﺍﻷﻭﱃ‪ ،‬ﺳﺄﻋﺘﻤﺪ ﻋﻠﻰ ﻛﺘﺐ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﻟﻐﺰﺍﱄ‪ ،‬ﻛﻤﺼﺎﺩﺭ ﺃﺳﺎﺳﻴﺔ ﳍﺬﺍ‬
‫ﺍﻟﺒﺤﺚ‪ ،‬ﻭﺍﻋﺘﻤﺎﺩﻱ ﻋﻠﻴﻬﺎ ﲟﺠﻤﻠﻬﺎ ﺇﳕﺎ ﺳﻴﻜﻮﻥ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻌﻤﻮﻡ‪ ،‬ﰲ ﺣﲔ ﺳﺄﺭﻛﺰ ﻛﺜﲑﺍ ﻋﻠﻰ‬
‫ﺍﻟﺒﻌﺾ ﻣﻨﻬﺎ؛ ﺗﻠﻚ ﺍﻟﱵ ﺗﻨﺎﻭﻟﺖ ﺑﺈﺳﻬﺎﺏ ﻣﻮﺿﻮﻉ ﲣﻠﻒ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﺃﳘﻬﺎ‪ :‬ﺳﺮ ﺗﺄﺧﺮ ﺍﻟﻌﺮﺏ‬
‫ﻭﺍﳌﺴﻠﻤﲔ‪ ،‬ﻋﻠﻞ ﻭﺃﺩﻭﻳﺔ‪ ،‬ﻣﺸﻜﻼﺕ ﰲ ﻃﺮﻳﻖ ﺍﳊﻴﺎﺓ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺗﺮﺍﺛﻨﺎ ﺍﻟﻔﻜﺮﻱ ﰲ ﻣﻴﺰﺍﻥ ﺍﻟﺸﺮﻉ‬
‫ﻭﺍﻟﻌﻘﻞ‪ ،‬ﺍﻟﻐﺰﻭ ﺍﻟﺜﻘﺎﰲ ﳝﺘﺪ ﰲ ﻓﺮﺍﻏﻨﺎ‪ ،‬ﻇﻼﻡ ﻣﻦ ﺍﻟﻐﺮﺏ‪ ،‬ﳘﻮﻡ ﺩﺍﻋﻴﺔ‪ ،‬ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺗﺴﺘﻘﺒﻞ ﻗﺮ‪‬ﺎ‬
‫ﺍﳋﺎﻣﺲ ﻋﺸﺮ‪ ،‬ﺍﻹﺳﻼﻡ ﰲ ﻭﺟﻪ ﺍﻟﺰﺣﻒ ﺍﻷﲪﺮ‪ ،‬ﺍﻹﺳﻼﻡ ﻭﺍﻟﻄﺎﻗﺎﺕ ﺍﳌﻌﻄﻠﺔ…ﺇﱁ‪.‬‬
‫ﻭﰲ ﺍﻟﺪﺭﺟﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺳﺄﻋﺘﻤﺪ ﻋﻠﻰ ﺑﻌﺾ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ ﺍﻟﱵ ﺗﻄﺮﻗﺖ ﺇﱃ ﺳﲑﺓ ﺍﻟﺸﻴﺦ‬
‫ﺍﻟﻐﺰﺍﱄ‪ ،‬ﺃﻭ ﺗﻨﺎﻭﻟﺖ ﺇﺣﺪﻯ ﺍﳉﻮﺍﻧﺐ ﺍﻟﻔﻜﺮﻳﺔ ﻟﺪﻳﻪ‪ ،‬ﻭﻣﻦ ﺃﳘﻬﺎ‪ :‬ﻛﺘﺎﺏ "ﺍﻟﺸﻴﺦ ﺍﻟﻐﺰﺍﱄ ﻛﻤﺎ ﻋﺮﻓﺘﻪ‪،‬‬
‫ﺭﺣﻠﺔ ﺃﻛﺜﺮ ﻣﻦ ﻧﺼﻒ ﻗﺮﻥ" ﻟﻴﻮﺳﻒ ﺍﻟﻘﺮﺿﺎﻭﻱ‪ ،‬ﻭﻛﺘﺎﺏ "ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﻟﻐﺰﺍﱄ ﺗﺎﺭﳜﻪ ﻭﺟﻬﻮﺩﻩ‬
‫ﻭﺁﺭﺍﺀﻩ" ﻟﻌﺒﺪ ﺍﳊﻠﻴﻢ ﻋﻮﻳﺲ‪ ،‬ﻭﻛﺘﺎﺏ "ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﻟﻐﺰﺍﱄ ﺍﳌﻮﻗﻊ ﺍﻟﻔﻜﺮﻱ‪ ،‬ﻭﺍﳌﻌﺎﺭﻙ ﺍﻟﻔﻜﺮﻳﺔ" ﶈﻤﺪ‬
‫ﻋﻤﺎﺭﺓ‪ ،‬ﻭﻛﺘﺎﺏ "ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺍﻟﻐﺰﺍﱄ ﻏﺼﻦ ﺑﺎﺳﻖ ﰲ ﺷﺠﺮﺓ ﺍﳋﻠﻮﺩ" ﳌﺴﻌﻮﺩ ﻓﻠﻮﺳﻲ‪ ،‬ﻭﻛﺘﺎﰊ‬
‫"ﺍﻟﺸﻴﺦ ﺍﻟﻐﺰﺍﱄ ﺣﻴﺎﺗﻪ‪ ،‬ﻭﻋﺼﺮﻩ‪ ،‬ﻭﺃﺑﺮﺯ ﻣﻦ ﺗﺄﺛﺮ ‪‬ﻢ" ﻭ"ﳏﺎﻭﺭ ﺍﳌﺸﺮﻭﻉ ﺍﻟﻔﻜﺮﻱ ﻟﺪﻯ ﺍﻟﺸﻴﺦ ﺍﻟﻐﺰﺍﱄ"‬
‫ﻟﺮﻣﻀﺎﻥ ﲬﻴﺲ ﺍﻟﻐﺮﻳﺐ ‪.‬‬
‫ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺫﻟﻚ‪ ،‬ﺳﺄﻋﺘﻤﺪ ﻋﻠﻰ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﳌﺮﺍﺟﻊ ﺫﺍﺕ ﺍﻟﺼﻠﺔ ﲟﻮﺿﻮﻉ ﻫﺬﺍ ﺍﻟﺒﺤﺚ؛‬
‫ﺳﻮﺍﺀ ﻣﻨﻬﺎ ﺑﻌﺾ ﺍﳌﻌﺎﺟﻢ‪ ،‬ﻭﺍﳌﻮﺳﻮﻋﺎﺕ ﺍﻟﱵ ﺳﺘﻔﻴﺪﱐ ﰲ ﻭﺿﻊ ﺗﻌﺎﺭﻳﻒ ﳌﻔﺎﻫﻴﻢ ﺍﻟﺒﺤﺚ‪ ،‬ﻭﻣﻦ ﺃﳘﻬﺎ‪:‬‬
‫"ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ﺍﶈﻴﻂ" ﻻﺑﻦ ﻣﻨﻈﻮﺭ‪ ،‬ﻭ"ﺗﺎﺝ ﺍﻟﻌﺮﻭﺱ ﻣﻦ ﺟﻮﺍﻫﺮ ﺍﻟﻘﺎﻣﻮﺱ" ﶈﻤﺪ ﻣﺮﺗﻀﻰ ﺍﻟﺰﺑﻴﺪﻱ‪،‬‬
‫ﻭ"ﻣﻌﺠﻢ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ" ﻟﻨﺨﺒﺔ ﻣﻦ ﺍﻷﺳﺎﺗﺬﺓ ﺍﳌﺼﺮﻳﲔ‪ ،‬ﻭﺍﻟﻌﺮﺏ ﺍﳌﺘﺨﺼﺼﲔ‪ ،‬ﻭ"ﻣﻮﺳﻮﻋﺔ‬
‫ﺍﳌﺼﻄﻠﺤﺎﺕ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ" ﳊﺴﲔ ﻋﻤﺮ‪ ،‬ﻭ"ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﻌﺎﳌﻴﺔ"…ﺇﱁ؛ ﺃﻭ ﺑﻌﺾ ﺍﻟﻜﺘﺐ ﺍﻟﱵ‬
‫ﺳﺘﺨﺪﻡ ﻣﻮﺿﻮﻉ ﺍﻟﺘﺨﻠﻒ ﺍﳊﻀﺎﺭﻱ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ‪-‬ﻣﻈﺎﻫﺮﻩ ﺃﻭ ﺃﺳﺒﺎﺑﻪ ﺃﻭ ﻋﻼﺟﻪ‪ ،-‬ﻭﺃﳘﻬﺎ‬
‫ﻛﺘﺎﺏ "ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ :‬ﺩﺭﺍﺳﺎﺕ ﺟﻴﻮﺳﺘﺮﺍﺗﻴﺠﻴﺔ‪ ،‬ﻭﺟﻴﻮﺑﻮﻟﻴﺘﻴﻜﻴﺔ" ﻟﻔﻬﺪ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺁﻝ ﺛﺎﱐ‪،‬‬
‫ﻭﻛﺘﺎﺏ"ﺣﺎﺿﺮ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﻗﻀﺎﻳﺎﻩ ﺍﻟﺴﻴﺎﺳﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ" ﶈﻤﺪ ﻋﻮﺽ ﺍﳍﺰﺍﳝﺔ‪ ،‬ﻭﻛﺘﺎﺏ "ﺍﻟﻌﺎﱂ‬
‫ﺍﻹﺳﻼﻣﻲ ﰲ ﺍﻹﺳﺘﺮﺍﺗﻴﺠﻴﺎﺕ ﺍﻟﻌﺎﳌﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ" ﻟﻌﻼﺀ ﻃﺎﻫﺮ‪ ،‬ﻭﻛﺘﺎﺏ "ﳓﻮ ﻓﻬﻢ ﺃﻋﻤﻖ ﻟﻠﻮﺍﻗﻊ‬
‫ﺍﻹﺳﻼﻣﻲ" ﻟﻌﺒﺪ ﺍﻟﻜﺮﱘ ﺑﻜﺎﺭ…ﺇﱁ‪.‬‬
‫ﻫﺬﺍ ﻭﺳﺄﺳﺘﻌﲔ ﺑﺒﻌﺾ ﺍﳌﻮﺍﻗﻊ ﻋﻠﻰ ﺷﺒﻜﺔ ﺍﻹﻧﺘﺮﻧﺖ‪ ،‬ﺧﺎﺻﺔ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺂﺧﺮ ﺍﻹﺣﺼﺎﺀﺍﺕ‬
‫ﺍﳌﺘﻌﻠﻘﺔ ﺑﺄﻋﺪﺍﺩ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﺃﻭ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺄﻫﻢ ﺍﻟﻘﻀﺎﻳﺎ‪ ،‬ﻭﺍﳌﺸﻜﻼﺕ ﺍﻟﺮﺍﻫﻨﺔ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪.‬‬
‫‪ -10‬ﺻﻌﻮﺑﺎﺕ ﺍﻟﺒﺤﺚ‪:‬‬
‫ﻟﻘﺪ ﺍﻋﺘﺮﺿﺘﲏ ﲨﻠﺔ ﻣﻦ ﺍﻟﺼﻌﻮﺑﺎﺕ ﻭﺃﻧﺎ ﺑﺼﺪﺩ ﺇﳒﺎﺯ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺍﳌﺘﻮﺍﺿﻊ‪ ،‬ﻭﻟﻌﻞ ﺃﻛﺜﺮﻫﺎ‬
‫ﺟﺪﺍﺭﺓ ﺑﺎﻟﺬﻛﺮ ﻣﺎ ﻳﺄﰐ‪:‬‬
‫ﺃ‪ -‬ﻧﻈﺮﺍ ﻟﻜﻮﻥ ﺍﻟﺘﺨﻠﻒ ﺍﳊﻀﺎﺭﻱ ﺍﻟﺬﻱ ﻳﻌﺘﺮﻱ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻣﻮﺿﻮﻋﺎ ﺧﻄﲑﺍ‪ ،‬ﻭﻭﺍﺳﻌﺎ ﺟﺪﺍ؛‬
‫ﻓﺈﻧﻪ ﺣﻈﻲ ﺑﺈﺣﺎﻃﺔ ﻛﺒﲑﺓ‪ ،‬ﻭﻃﺮﺡ ﻣﻜﺜﻒ ﻣﻦ ﻗﺒﻞ ﺍﻟﺸﻴﺦ ﺍﻟﻐﺰﺍﱄ‪ .‬ﺇﺫ ﻻ ﳜﻠﻮ ﻛﺘﺎﺏ ﻭﺍﺣﺪ ﻣﻦ‬
‫ﺍﻟﺘﻄﺮﻕ ﺇﻟﻴﻪ‪ ،‬ﻛﻤﺎ ﺃﻧﻪ ﰲ ﻛﻞ ﻣﺮﺓ ﻳﺘﻌﺮﺽ ﻹﺣﺪﻯ ﺻﻮﺭﻩ‪ ،‬ﺃﻭ ﺃﺷﻜﺎﻟﻪ‪ ،‬ﺃﻭ ﺃﺳﺒﺎﺑﻪ‪ ،‬ﺃﻭ ﺳﺒﻞ ﻋﻼﺟﻪ؛‬
‫ﳑﺎ ﺟﻌﻠﲏ ﺃﺟﺪ ﺻﻌﻮﺑﺔ ﻛﺒﲑﺓ ﺇﺯﺍﺀ ﺍﻟﺘﺤﻜﻢ ﰲ ﺍﳌﻮﺿﻮﻉ ﻣﻦ ﺟﻬﺔ‪ ،‬ﻭﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ ﺃﻭﺍﺟﻪ ﺻﻌﻮﺑﺔ‬
‫ﺗﺼﻨﻴﻒ ﺍﻷﻓﻜﺎﺭ‪ ،‬ﻭﺗﺮﺗﻴﺒﻬﺎ ﺑﺴﺒﺐ ﺗﻌﺪﺩ‪ ،‬ﻭﺗﺘﺪﺍﺧﻞ ﺍﻟﻄﺮﻕ ﺍﻟﱵ ﻳﻌﺮﺿﻬﺎ ‪‬ﺎ ﺍﻟﺸﻴﺦ ﺍﻟﻐﺰﺍﱄ‪ ،‬ﻭﳚﻌﻠﲏ‬
‫ﺃﺧﺸﻰ ﺗﻘﺪﳝﻬﺎ ﺑﺸﻜﻞ ﻣﻨﻘﻮﺹ‪ ،‬ﺃﻭ ﳎﺰﺃ‪ .‬ﻧﺎﻫﻴﻚ ﻋﻦ ﻛﺜﺮﺓ ﺍﻟﻨﺼﻮﺹ ﺍﳌﻘﺘﺒﺴﺔ‪ ،‬ﻭﺍﳋﺎﺩﻣﺔ ﻟﻠﺒﺤﺚ‪،‬‬
‫ﻭﺍﻟﱵ ﻛﺜﲑﺍ ﻣﺎ ﺗﺮﺩﺩﺕ ﰲ ﺍﻧﺘﻘﺎﺋﻬﺎ‪ ،‬ﻭﺗﻮﻇﻴﻔﻬﺎ ‪.‬‬
‫ﺏ‪ -‬ﻗﻠﺔ ﺍﳌﺮﺍﺟﻊ ﺍﳌﺴﺎﻋﺪﺓ ﳌﻮﺿﻮﻉ ﺍﻟﺒﺤﺚ‪ ،‬ﺇﺫ ﺃﻥ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻟﺪﺭﺍﺳﺎﺕ‪ ،‬ﻭﺍﻟﺒﺤﻮﺙ ﺍﻧﺼﺒﺖ ﻋﻠﻰ‬
‫ﺍﻟﻌﺎﱂ ﺍﻟﻌﺮﰊ ﻛﻮﺣﺪﺓ ﺟﻐﺮﺍﻓﻴﺔ ﻣﺴﺘﻘﻠﺔ ﻋﻦ ﺑﺎﻗﻲ ﺃﺭﺟﺎﺀ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﳑﺎ ﺻﻌﺐ ﻋﻠﻲ ﺍﳊﺼﻮﻝ‬
‫ﻋﻠﻰ ﺍﳌﻌﻠﻮﻣﺎﺕ‪ ،‬ﻭﺍﻹﺣﺼﺎﺀﺍﺕ ﺍﳋﺎﺩﻣﺔ ﻟﻠﺒﺤﺚ‪ ،‬ﺣﱴ ﺃﻧﲏ ﻭﺟﺪﺕ ﰲ ﺑﻌﺾ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﳌﻮﺟﻬﺔ‬
‫ﻟﻠﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ؛ ﺃ‪‬ﺎ ﺗﺮﻛﺰ ﻛﺜﲑﺍ ﻋﻠﻰ ﺍﻟﻌﺎﱂ ﺍﻟﻌﺮﰊ‪ ،‬ﰲ ﺣﲔ ﺃ‪‬ﺎ ‪‬ﻤﻞ ﺑﺎﻗﻲ ﺍﻟﺪﻭﻝ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺃﻣﺎ‬
‫ﺍﻷﻗﻠﻴﺎﺕ ﺍﳌﺴﻠﻤﺔ ﻓﻬﻲ ﻗﻠﻤﺎ ﲢﻈﻰ ﺑﺎﻫﺘﻤﺎﻣﻬﺎ‪ ،‬ﻭﻫﺬﺍ ‪-‬ﰲ ﺭﺃﻳﻲ‪ -‬ﺇﳕﺎ ﻳﺪﻝ ﻋﻠﻰ ﺗﺄﺛﲑ ﺍﻟﻔﺮﻗﺔ‪ ،‬ﻭﺍﻟﺸﺘﺎﺕ‬
‫ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﺣﱴ ﻋﻠﻰ ﻛﺘﺎﺑﺎ‪‬ﻢ‪ ،‬ﻭﺩﺭﺍﺳﺎ‪‬ﻢ‪.‬‬
‫ﺝ‪ -‬ﻗﻠﺔ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ ﺍﳌﺘﻨﺎﻭﻟﺔ ﳌﻮﺿﻮﻉ ﲣﻠﻒ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﰲ ﻓﻜﺮ ﺍﻟﻐﺰﺍﱄ ﺑﺸﻜﻞ ﻣﺴﺘﻘﻞ‪،‬‬
‫ﻭﻣﺮﻛﺰ؛ ﻛﺎﻥ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱄ ﺻﻌﻮﺑﺔ ﻛﺒﲑﺓ‪ ،‬ﻭﺃﻧﺎ ﺃﺧﻮﺽ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ‪ ،‬ﺇﺫ ﻛﻨﺖ ﺃﺗﺮﺩﺩ ﻛﺜﲑﺍ ﰲ ﻃﺮﻕ‬
‫ﺑﻌﺾ ﺍﻟﻘﻀﺎﻳﺎ‪ ،‬ﻭﺇﻳﺮﺍﺩ ﺑﻌﺾ ﺍﻷﻣﻮﺭ‪ ،‬ﺃﻭ ﺇﺯﺍﻟﺘﻬﺎ‪ ،‬ﻭﺃﲣﻮﻑ ﻣﻦ ﺇﺩﺭﺍﺝ ﻋﻨﺎﺻﺮ ﻣﻌﻴﻨﺔ ﰲ ﺧﻄﺔ ﺍﻟﺒﺤﺚ‪،‬‬
‫ﺃﻭ ﺍﺳﺘﺒﻌﺎﺩﻫﺎ‪.‬‬
‫ﻭﰲ ﺧﺘﺎﻡ ﻫﺬﻩ ﺍﳌﻘﺪﻣﺔ؛ ﺃﻭﺩ ﺗﻘﺪﱘ ﺷﻜﺮﻱ‪ ،‬ﻭﻋﺮﻓﺎﱐ‪ ،‬ﻭﺗﻘﺪﻳﺮﻱ ﻟﻜﻞ ﻣﻦ ﻗﺪﻡ ﱄ ﺍﻟﻌﻮﻥ ﰲ‬
‫ﺇﳒﺎﺯ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺍﳌﺘﻮﺍﺿﻊ‪ ،‬ﻭﺇﺧﺮﺍﺟﻪ ﻋﻠﻰ ﺷﻜﻠﻪ ﺍﳊﺎﱄ‪ ،‬ﻭﻋﻠﻰ ﺭﺃﺳﻬﻢ ﺍﻷﺳﺘﺎﺫ ﺍﳌﺸﺮﻑ‪:‬‬
‫ﺍﻟﺪﻛﺘﻮﺭ"ﳏﻤﺪ ﺯﺭﻣﺎﻥ"؛ ﺍﻟﺬﻱ ﱂ ﻳﺒﺨﻞ ﻋﻠﻲ ﲟﺴﺎﻋﺪﺍﺗﻪ‪ ،‬ﻭﺍﻗﺘﺮﺍﺣﺎﺗﻪ‪ ،‬ﻭﺗﻮﺟﻴﻬﺎﺗﻪ ﺍﻟﻘﻴﻤﺔ‪ ،‬ﻭﺍﻟﺬﻱ ﻛﺎﻥ‬
‫ﺻﱪﻩ ﻋﻠﻲ‪ ،‬ﻭﺗﺸﺠﻴﻌﻪ ﱄ؛ ﺃﻛﱪ ﻋﻮﻥ ﻭﺣﺎﻓﺰ ﻹﲤﺎﻡ ﻫﺬﺍ ﺍﻟﺒﺤﺚ‪ ،‬ﻓﻠﻪ ﻣﲏ ﺟﺰﻳﻞ ﺍﻟﺸﻜﺮ‪.‬‬
‫ﻛﻤﺎ ﺃﻧﲏ ﺃﻗﺪﻡ ﺷﻜﺮﻱ ﺍﻟﻜﺒﲑ ﻟﻸﺳﺎﺗﺬﺓ ﺍﻷﻓﺎﺿﻞ ﺃﻋﻀﺎﺀ ﳉﻨﺔ ﺍﳌﻨﺎﻗﺸﺔ؛ ﺍﻟﺬﻳﻦ ﺳﻴﺘﺤﻤﻠﻮﻥ ﻋﻨﺎﺀ‪،‬‬
‫ﻭﻣﺸﻘﺔ ﻗﺮﺍﺀﺓ‪ ،‬ﻭﻣﻨﺎﻗﺸﺔ‪ ،‬ﻭﺗﻘﻴﻴﻢ ﻫﺬﻩ ﺍﳌﺬﻛﺮﺓ‪.‬‬
‫ﰒ ﻻ ﻳﻔﻮﺗﲏ ﺃﻥ ﺃﻭﺟﻪ ﺷﻜﺮﻱ ﺍﻟﻜﺒﲑ ﻟﻜﻮﻛﺒﺔ ﻣﻦ ﺍﻷﺳﺎﺗﺬﺓ ﺍﻟﻜﺮﺍﻡ؛ ﺍﻟﺬﻳﻦ ﺃﻣﺪﻭﱐ ﲟﺴﺎﻋﺪﺍ‪‬ﻢ ﺍﻟﻘﻴﻤﺔ‪،‬‬
‫ﻭﻫﻢ‪ :‬ﺍﻟﺪﻛﺘﻮﺭ ﺣﺴﲔ ﺷﺮﻓﺔ‪ ،‬ﺍﻷﺳﺘﺎﺫ ﻣﻮﻟﻮﺩ ﻣﻴﻬﻮﰊ‪ ،‬ﺍﻟﺪﻛﺘﻮﺭ ﻋﺒﺪ ﺍﳊﻠﻴﻢ ﺑﻮﺯﻳﺪ‪ ،‬ﺍﻟﺪﻛﺘﻮﺭ ﻣﺴﻌﻮﺩ‬
‫ﻓﻠﻮﺳﻲ ‪ ،‬ﺍﻷﺳﺘﺎﺫ ﻣﺮﺯﻭﻕ ﺍﻟﻌﻤﺮﻱ ‪ ،‬ﺍﻷﺳﺘﺎﺫ ﻣﺴﻌﻮﺩ ﺑﻮﺳﻌﺪﻳﺔ ‪ ،‬ﻭﺍﻟﺪﻛﺘﻮﺭ ﻋﺒﺪ ﺍﷲ ﺑﻮﺟﻼﻝ ‪.‬‬
‫ﺩﻭﻥ ﺃﻥ ﺃﻧﺴﻰ ﺗﻘﺪﱘ ﺷﻜﺮﻱ ﺍﳉﺰﻳﻞ ﳌﻦ ﺳﺎﻋﺪﻧﲏ ﻛﺜﲑﺍ ﰲ ﻛﺘﺎﺑﺔ‪ ،‬ﻭﻃﺒﻊ ﻫﺬﻩ ﺍﳌﺬﻛﺮﺓ‪ :‬ﲨﻴﻠﺔ‪ ،‬ﻓﻠﺔ‪،‬‬
‫ﻭﺳﻌﻴﺪﺓ‪.‬‬
‫ﻓﻠﻬﺆﻻﺀ ﲨﻴﻌﺎ‪ ،‬ﻭﻟﻜﻞ ﻣﻦ ﺃﻋﺎﻧﲏ ﰲ ﺇﲤﺎﻡ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺟﺰﻳﻞ ﺍﻟﺸﻜﺮ‪ ،‬ﻭﻛﺒﲑ ﺍﻻﻣﺘﻨﺎﻥ‪.‬‬
‫ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬
‫ﺍﻟﻔﺼﻞ ﺍﻟﺘﻤﻬﻴﺪﻱ‪:‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﻣﺼﻄﻠﺤﺎﺕ ﺍﻟﺒﺤﺚ‬
‫ﻣﻦ ﺍﻟﻀﺮﻭﺭﻱ ﻭﻗﺒﻞ ﺍﳋﻮﺽ ﰲ ﻏﻤﺎﺭ ﺃﻱ ﲝﺚ ﻭﺿﻊ ﺗﻌﺮﻳﻔﺎﺕ ﳏﺪﺩﺓ ﻷﺑﺮﺯ‪ ،‬ﻭﺃﻫﻢ‬
‫ﺍﳌﺼﻄﻠﺤﺎﺕ ﺍﻟﱵ ﻳﺘﺮﻛﺰ ﻋﻠﻴﻬﺎ ﻣﻮﺿﻮﻉ ﺍﻟﺒﺤﺚ‪ .‬ﻭﺃﻫﻢ ﺍﳌﺼﻄﻠﺤﺎﺕ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻫﻲ‪:‬‬
‫ﺍﻷﺯﻣﺔ‪ ،‬ﺍﻟﺘﺨﻠﻒ ﺍﳊﻀﺎﺭﻱ‪ ،‬ﻭﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪.‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ‪ :‬ﺗﻌﺮﻳﻒ ﺍﻷﺯﻣﺔ‬
‫ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ‪ :‬ﺍﳌﻌﲎ ﺍﻟﻠﻐﻮﻱ‬
‫ﺟﺎﺀ ﰲ ﺗﺎﺝ ﺍﻟﻌﺮﻭﺱ)‪ :(1‬ﺍﻷﺯﻣﺔ ﻫﻲ‪ :‬ﺍﻟﺸﺪﺓ‪ ،‬ﻭﺍﻟﻘﺤﻂ‪ ،‬ﻭﻣﻨﻪ ﺍﳊﺪﻳﺚ‪:‬‬
‫»ﺍﺷﺘﺪﻱ ﺃﺯﻣﺔ ﺗﻨﻔﺮﺟﻲ«)‪ ،(2‬ﻭﻳﻘﺎﻝ ﰲ ﺗﻔﺴﲑ ﺍﳊﺪﻳﺚ‪ :‬ﺍﻷﺯﻣﺔ‪ :‬ﺍﻟﺴﻨﺔ ﺍﺠﻤﻟﺪﺑﺔ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺇﻥ ﺍﻟـﺸﺪﺓ ﺇﺫﺍ‬
‫ﺗﺘﺎﺑﻌﺖ ﺍﻧﻔﺮﺟﺖ‪ ،‬ﻭﺇﺫﺍ ﺗﻮﺍﻟﺖ ﺗﻮﻟﺖ‪ ،‬ﻭﺍﳌﺘﺄﺯﻡ‪ :‬ﻣﻦ ﺃﺻﺎﺑﺘﻪ ﺃﺯﻣﺔ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﻫﻮ ﺍﳌﺘﺄﱂ ﻷﺯﻣﺔ ﺍﻟﺰﻣـﺎﻥ‪،‬‬
‫ﻭﺷﺪﺗﻪ‪.‬‬
‫ ﺃﺯﻡ ﻋﻠﻴﻬﻢ ﺍﻟﻌﺎﻡ‪ ،‬ﻭﺍﻟﺪﻫﺮ‪ ،‬ﺃﺯﻣﺎ‪ ،‬ﻭﺃﺯﻭﻣﺎ‪ :‬ﺍﺷﺘﺪ ﻗﺤﻄﻪ‪ ،‬ﻭﻗﻞ ﺧﲑﻩ‪ ،‬ﻭﺃﺯﻡ ﺍﻟﺸﻲﺀ‪ :‬ﺍﻧﻘﺒﺾ ﻭﺍﻧﻀﻢ‪،‬‬‫ﻭﲨﻊ ﺍﻷﺯﻣﺔ‪ :‬ﺍﻷﻭﺍﺯﻡ‪ ،‬ﻭﻫﻲ‪ :‬ﺍﻟﺴﻨﻮﻥ ﺍﻟﺸﺪﻳﺪﺓ‪.‬‬
‫ ﻛﻤﺎ ﺃﺷﺎﺭ ﻣﻌﺠﻢ ﻣﻘﺎﻳﻴﺲ ﺍﻟﻠﻐﺔ)‪(3‬ﺇﱃ ﺃﻥ ﺍﻷﺯﻡ ﻫﻮ‪ :‬ﺍﻟﻀﻴﻖ‪ ،‬ﻭﺗﺪﺍﱐ ﺍﻟﺸﻲﺀ ﻣﻦ ﺍﻟـﺸﻲﺀ ﺑـﺸﺪﺓ‪،‬‬‫ﻭﺍﻟﺘﻔﺎﻑ‪ ،‬ﻭﺍﻟﺴﻨﺔ ﺃﺯﻣﺔ‪ :‬ﻟﻠﺸﺪﺓ ﺍﻟﱵ ﻓﻴﻬﺎ‪.‬‬
‫) ‪ (1‬ﻣﺤﻤﺪ ﻣﺮﺗﻀﻰ اﻟﺰﺑﻴﺪي‪ :‬ﺗﺎج اﻟﻌﺮوس ﻣﻦ ﺟﻮاهﺮ اﻟﻘﺎﻣﻮس‪) ،‬ﺑﻴﺮوت‪ ،‬دار ﺻﺎدر‪ ،‬د‪ .‬ط‪ ،‬د‪ .‬ت( ج‪ ،8:‬ص‪.186-185 :‬‬
‫) ‪ (2‬ﻣﺤﻤﺪ ﺑﻦ ﻃﻮﻟﻮن اﻟﺼﺎﻟﺤﻲ‪ :‬اﻟﺸﺬرة ﻓﻲ اﻷﺣﺎدﻳﺚ اﻟﻤﺸﺘﻬﺮة‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬آﻤﺎل ﺑﻦ ﺑﺴﻴﻮﻧﻲ زﻏﻠﻮل‪) ،‬ﺑﻴﺮوت‪ ،‬دار اﻟﻜﺘﺐ اﻟﻌﻠﻤﻴﺔ‪ ،‬ط‪1413 ،1:‬هـ‪1993 ،‬م( رﻗﻢ‬
‫اﻟﺤﺪﻳﺚ‪ ،101 :‬ج‪ ،1 :‬ص‪ .80-79:‬واﻧﻈﺮ أﻳﻀﺎ‪ :‬ﻣﺤﻤﺪ ﺑﻦ دروﻳﺶ ﺑﻦ ﻣﺤﻤﺪ اﻟﺤﻮت اﻟﺒﻴﺮوﺗﻲ اﻟﺸﺎﻓﻌﻲ‪ :‬أﺳﻨﻰ اﻟﻤﻄﺎﻟﺐ ﻓﻲ أﺣﺎدﻳﺚ ﻣﺨﺘﻠﻒ اﻟﻤﺮاﺗﺐ‪ ،‬ﺗﺤﻘﻴﻖ‪:‬‬
‫ﻣﺼﻄﻔﻰ ﻋﺒﺪ اﻟﻘﺎدر ﻋﻄﺎ‪) ،‬ﺑﻴﺮوت‪ ،‬دار اﻟﻜﺘﺐ اﻟﻌﻠﻤﻴﺔ‪ ،‬ط‪1418 ،1 :‬هـ‪1997 ،‬م( رﻗﻢ اﻟﺤﺪﻳﺚ‪ ،192 :‬ص‪ .55:‬وﺟﺎء ﻓﻴﻪ أن‪ :‬ﺧﺒﺮ "اﺷﺘﺪي أزﻣﺔ ﺗﻨﻔﺮﺟﻲ" ﻓﻲ ﺳﻨﺪﻩ‬
‫اﻟﺤﺴﻴﻦ ﺑﻦ ﻋﺒﺪ اﷲ ﺑﻦ ﺿﻤﻴﺮة‪ ،‬وهﻮ آﺬاب ﺑﺎﺗﻔﺎق‪.‬‬
‫) ‪ (3‬اﺑﻦ ﻓﺎرس‪ :‬ﻣﻌﺠﻢ ﻣﻘﺎﻳﻴﺲ اﻟﻠﻐﺔ‪) ،‬ﺑﻴﺮوت‪ ،‬دار اﻟﺠﻴﻞ‪ ،‬ط‪1991 ،1:‬م( ج‪ ،1:‬ص‪ .98-97 :‬واﻧﻈﺮ أﻳﻀﺎ‪ :‬اﺑﻦ ﻣﻨﻈﻮر‪ :‬ﻟﺴﺎن اﻟﻌﺮب اﻟﻤﺤﻴﻂ‪) ،‬ﺑﻴﺮوت‪ ،‬دار‬
‫ﻟﺴﺎن اﻟﻌﺮب‪ ،‬د‪.‬ط‪ ،‬د‪.‬ت( ج‪ ،1:‬ص‪. 57 :‬‬
‫ ﻭﻣﻦ ﺧﻼﻝ ﺗﺘﺒﻊ ﻣﻌﺎﱐ ﻛﻠﻤﺔ ﺃﺯﻣﺔ ﰲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻳﺘﺒﲔ ﺃ‪‬ﺎ ﺗﺪﻭﺭ ﰲ ﻓﻠﻚ ﻭﺍﺣﺪ ﻫﻮ‪ :‬ﺍﻟـﺸﺪﺓ‪،‬‬‫ﻭﺍﻟﻀﻴﻖ‪ ،‬ﻭﺍﻟﻘﺤﻂ‪ ،‬ﻭﺍﳉﺪﺏ ﺍﳌﺆﺩﻱ ﺣﺘﻤﺎ ﺇﱃ ﻗﻠﺔ ﺍﳋﲑ‪ ،‬ﻭﺍﻧﻘﺒﺎﺿﻪ‪.‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﱐ‪ :‬ﺍﳌﻌﲎ ﺍﻻﺻﻄﻼﺣﻲ‬
‫ﺇﻥ ﺍﳌﺘﺘﺒﻊ ﳌﻌﲎ ﺍﻷﺯﻣﺔ ﺍﻻﺻﻄﻼﺣﻲ ﳚﺪ ﻧﻔﺴﻪ ﺃﻣﺎﻡ ﺗﻌﺮﻳﻔﺎﺕ ﻣﺘﻌﺪﺩﺓ‪ ،‬ﻭﻣﺘﻨﻮﻋﺔ‪ ،‬ﻭﺫﻟﻚ ﻋﺎﺋﺪ‬
‫ﺇﱃ ﻋﺪﺓ ﺃﺳﺒﺎﺏ ﻳﱪﺯﻫﺎ ﺃﺩﻳﺐ ﺧﻀﻮﺭ ﰲ ﺍﻟﻨﻘﺎﻁ ﺍﻵﺗﻴﺔ‪:‬‬
‫‪ -1‬ﺻﻌﻮﺑﺔ ﺣﺼﺮ‪ ،‬ﻭﲢﺪﻳﺪ ﻣﺎ ﻫﻮ ﺍﳌﻘﺼﻮﺩ ﺑﺎﻷﺯﻣﺔ‪.‬‬
‫‪ -2‬ﺍﻟﻄﺒﻴﻌﺔ ﺍﻟﺸﻤﻮﻟﻴﺔ ﻟﻠﻤﺼﻄﻠﺢ‪ ،‬ﻭﺍﺗﺴﺎﻉ ﻧﻄﺎﻕ ﺍﺳﺘﺨﺪﺍﻣﻪ )ﺃﺯﻣﺔ ﻫﻮﻳﺔ‪ ،‬ﺃﺯﻣـﺔ ﺃﺧـﻼﻕ‪ ،‬ﺃﺯﻣـﺔ‬
‫ﻣﺴﺮﺡ‪ ،‬ﺃﺯﻣﺔ ﺍﻗﺘﺼﺎﺩﻳﺔ‪ ،‬ﺃﻭ ﺳﻴﺎﺳﻴﺔ‪ ،‬ﺃﻭ ﻋﺴﻜﺮﻳﺔ…(‪.‬‬
‫‪ -3‬ﺧﺼﻮﺻﻴﺔ ﺍﳌﻨﻈﻮﺭ ﺍﻟﺬﻱ ﻳﻨﻈﺮ ﺑﻪ ﻛﻞ ﻋﻠﻢ ﺇﱃ ﻣﻔﻬﻮﻡ ﺍﻷﺯﻣﺔ‪ ،‬ﻭﺧﺎﺻﺔ ﺑﻌﺪ ﺃﻥ ﺟـﺬﺏ ﳎـﺎﻝ‬
‫ﺩﺭﺍﺳﺔ ﺍﻷﺯﻣﺎﺕ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻟﺒﺎﺣﺜﲔ ﻣﻦ ﳎﺎﻻﺕ ﻋﻠﻤﻴﺔ ﳐﺘﻠﻔﺔ‪.‬‬
‫‪ -4‬ﻛﺜﺮﺓ ﺍﻟﺘﻌﺮﻳﻔﺎﺕ‪ ،‬ﻭﺗﻨﻮﻉ ﺍﳌﻌﺎﳉﺎﺕ ﺃﺩﺕ ﺇﱃ ﺯﻳﺎﺩﺓ ﻏﻤﻮﺽ ﺍﳌﻔﻬﻮﻡ‪.‬‬
‫ﻭﻟﻜﻦ ﺍﻟﻘﺮﺍﺀﺓ ﺍﳌﻌﻤﻘﺔ ﳍﺬﻩ ﺍﻟﺘﻌﺮﻳﻔﺎﺕ ﺗﺆﻛﺪ؛ ﺃﻥ ﺗﻌﺪﺩﻫﺎ ﻳﻌـﻮﺩ ﺇﱃ ﺍﺧـﺘﻼﻑ ﺍﻟﻨﻈـﺮﺓ ﺇﱃ‬
‫ﺍﻷﺯﻣﺔ‪ ،‬ﻭﺇﱃ ﺍﺧﺘﻼﻑ ﺍﳉﺎﻧﺐ ﺍﻟﺬﻱ ﳚﺮﻱ ﺍﻟﺘﺮﻛﻴﺰ ﻋﻠﻴﻪ ﻣﻦ ﺑﲔ ﺍﳉﻮﺍﻧﺐ ﺍﳌﺨﺘﻠﻔﺔ ﻟﻸﺯﻣـﺔ‪ ،‬ﺍﻷﻣـﺮ‬
‫ﺍﻟﺬﻱ ﻳﺘﻴﺢ ﺇﻣﻜﺎﻧﻴﺔ ﺍﻟﻘﻮﻝ‪ :‬ﺃﻥ ﺗﻌﺪﺩ‪ ،‬ﻭﺗﻨﻮﻉ ﻫﺬﻩ ﺍﻟﺘﻌﺮﻳﻔﺎﺕ ﻻ ﻳﻨﻔﻲ ﺗﻜﺎﻣﻠﻬﺎ)‪.(1‬‬
‫ﻭﺳﺄﻭﺭﺩ ﺑﻌﻀﺎ ﻣﻦ ﻫﺬﻩ ﺍﻟﺘﻌﺮﻳﻔﺎﺕ ﻓﻴﻤﺎ ﻳﺄﰐ‪:‬‬
‫‪ -1‬ﺟﺎﺀ ﰲ ﻣﻌﺠﻢ ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﻭﺍﻟﻄﺐ ﺍﻟﻨﻔﺴﻲ ﺃﻥ "ﺍﻷﺯﻣﺔ ﺃﺻﻠﻬﺎ ﻛﻠﻤﺔ ﺇﻏﺮﻳﻘﻴﺔ ﺗﻌﲏ ﻧﻘﻄﺔ ﲢﻮﻝ ﰲ‬
‫ﻣﺴﺎﺭ ﺍﻷﺣﺪﺍﺙ‪ ،‬ﻭﺍﻟﻮﻗﺎﺋﻊ‪ ،‬ﻭﻫﻲ ﺃﻱ ﺍﻧﻘﻄﺎﻉ ﰲ ﺍﻟﺴﻴﺎﻕ ﺍﻟﺴﻮﻱ ﻟﻸﺣﺪﺍﺙ ﰲ ﺣﻴﺎﺓ ﻓﺮﺩ‪ ،‬ﺃﻭ ﳎﺘﻤﻊ‪،‬‬
‫ﻳﺘﻄﻠﺐ ﺇﻋﺎﺩﺓ ﺗﻘﻮﱘ ﺃﺷﻜﺎﻝ ﺍﻟﻔﻌﻞ‪ ،‬ﻭﺍﻟﺘﻔﻜﲑ")‪.(1‬‬
‫ﻳﻮﺿﺢ ﻟﻨﺎ ﻫﺬﺍ ﺍﻟﺘﻌﺮﻳﻒ؛ ﺃﻥ ﺍﻷﺯﻣﺔ ﺃﻣﺮ ﻋﺎﺭﺽ ﻳﻌﺘﺮﻱ ﺍﻷﺣﺪﺍﺙ‪ ،‬ﻭﺍﻟﻮﻗﺎﺋﻊ؛ ﺳﻮﺍﺀ ﰲ ﺣﻴﺎﺓ‬
‫ﺍﻟﻔﺮﺩ‪ ،‬ﺃﻭ ﺍﺠﻤﻟﺘﻤﻊ‪ ،‬ﻭﻳﻄﺮﺃ ﻋﻠﻴﻬﺎ ﻓﻴﻐﲑ ﻣﺴﺎﺭﻫﺎ ﺍﻟﻄﺒﻴﻌﻲ‪ ،‬ﺃﻭ ﻳﻘﻄﻊ ﺳﻴﺎﻗﻬﺎ ﺍﻟﺴﻮﻱ‪ .‬ﻓﻬﻲ ﺇﺫﻥ‪ :‬ﻧﻘﻄﺔ‬
‫ﲢﻮﻝ ﺗﻔﺼﻞ ﺑﲔ ﻭﺿﻊ ﺳﺎﺑﻖ‪ ،‬ﻭﻣﺂﻝ ﻻﺣﻖ‪ .‬ﻟﻜﻦ ﺍﳌﻼﺣﻆ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﻌﺮﻳﻒ؛ ﻫﻮ ﺃﻧﻪ ﺍﻛﺘﻔﻰ‬
‫ﺑﻮﺻﻒ ﻣﻮﺿﻊ ﺍﻷﺯﻣﺔ‪ ،‬ﻭﺃﳘﻞ ﺍﳊﺪﻳﺚ ﻋﻦ ﻣﺎﻫﻴﺘﻬﺎ‪ ،‬ﻭﻗﻴﻤﺘﻬﺎ‪ ،‬ﻭﺩﺭﺟﺘﻬﺎ‪ :‬ﺍﻹﳚﺎﺑﻴﺔ‪ ،‬ﺃﻭ ﺍﻟﺴﻠﺒﻴﺔ‪،‬‬
‫ﺍﻟﺸﺪﻳﺪﺓ‪ ،‬ﺃﻭ ﺍﻟﻀﻌﻴﻔﺔ‪ ،‬ﺍﻟﻌﻨﻴﻔﺔ‪ ،‬ﺃﻭ ﺍﳍﺎﺩﺋﺔ‪.‬‬
‫‪ -2‬ﺃﻣﺎ ﻣﻌﺠﻢ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻓﻘﺪ ﺗﻄﺮﻕ ﺇﱃ ﺗﻌﺮﻳﻒ ﺍﻷﺯﻣﺔ ﻋﻠﻰ ﺃ‪‬ﺎ‪" :‬ﻣﺮﺣﻠﺔ ﻣـﻦ ﻣﺮﺍﺣـﻞ‬
‫ﺍﻟﺪﻭﺭﺓ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ‪ ،‬ﳜﺘﻞ ﻓﻴﻬﺎ ﺍﻟﺘﻮﺍﺯﻥ ﺑﲔ ﺍﻹﻧﺘﺎﺝ‪ ،‬ﻭﺍﻻﺳﺘﻬﻼﻙ‪ ،‬ﻭﺗﺘﻤﻴﺰ ﺑﻮﺟﻮﺩ ﻓﺎﺋﺾ ﻣﻦ ﺍﻟـﺴﻠﻊ‬
‫ﺍﻟﱵ ﻻ ﲡﺪ ﻣﻦ ﻳﺸﺘﺮﻳﻬﺎ‪ ،‬ﻭﺍﳔﻔﺎﺽ ﺍﻷﺳﻌﺎﺭ‪ ،‬ﻭﺯﻳﺎﺩﺓ ﻋﺪﺩ ﺍﻟﻌﺎﻃﻠﲔ‪ ،‬ﻭﺍﻧﻜﻤﺎﺵ ﺍﻟﺘﺠـﺎﺭﺓ ﺍﻟﺪﺍﺧﻠﻴـﺔ‬
‫ﻭﺍﳋﺎﺭﺟﻴﺔ‪ ،‬ﻭﺗﻌﺪﺩ ﺣﺎﻻﺕ ﺍﻹﻓﻼﺱ‪ ،‬ﻭﻓﻴﺾ ﺍﻟﺴﻠﻊ ﺇﺑﺎﻥ "ﺍﻷﺯﻣﺔ" ﻟﻴﺲ ﻓﻴﻀﺎ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﺇﳕﺎ ﻫﻮ ﻧﺴﱯ؛‬
‫ﺃﻱ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻘﺪﺭﺓ ﲨﻬﺮﺓ ﺍﻟﻨﺎﺱ ﺍﻟﺸﺮﺍﺋﻴﺔ‪ ،‬ﻻ ﺑﺎﻟﻨﺴﺒﺔ ﳊﺎﺟﺎﺕ ﻫﺆﻻﺀ ﺍﻟﻨﺎﺱ ﺍﻟﱵ ﻻ ﺗﻘﻞ ﺑـﻞ ﻋﻠـﻰ‬
‫ﺍﻟﻌﻜﺲ ﺗﺰﻳﺪ ﰲ ﻭﻗﺖ ﺍﻷﺯﻣﺎﺕ)‪.(4‬‬
‫ﺇﻥ ﻫﺬﺍ ﺍﻟﺘﻌﺮﻳﻒ ﺗﻨﺎﻭﻝ ﺍﻷﺯﻣﺔ ﻣﻦ ﻣﻨﻈﻮﺭ ﺍﻗﺘﺼﺎﺩﻱ ﲝﺖ‪ ،‬ﻓﺎﻋﺘﱪﻫﺎ ﻣﺮﺣﻠﺔ ﺍﺧﺘﻼﻝ ﺍﻟﺘﻮﺍﺯﻥ‬
‫ﺑﲔ ﺍﻹﻧﺘﺎﺝ‪ ،‬ﻭﺍﻻﺳﺘﻬﻼﻙ‪ ،‬ﻭﺃ‪‬ﺎ ﺍﳌﺮﺣﻠﺔ ﺍﻟﱵ ﺗﺸﺘﺪ ﻓﻴﻬﺎ ﺃﻭﺿﺎﻉ ﺍﻟﻨﺎﺱ ﺳﻮﺀﺍ‪ ،‬ﻭﻓﻘﺮﺍ ﺑﺴﺒﺐ ﺗﺪﱐ‬
‫ﳐﺘﻠﻒ ﺃﻭﺿﺎﻋﻬﻢ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﻣﻦ ﺍﻟﺒﻄﺎﻟﺔ‪ ،‬ﻭﺍﻹﻓﻼﺱ‪ ،‬ﻭﺿﻌﻒ ﺍﻟﻘﺪﺭﺓ ﺍﻟﺸﺮﺍﺋﻴﺔ؛ ﻓﻬﻮ ﺑﺬﻟﻚ ﻋﺮﻑ ﻟﻨﺎ‬
‫ﺍﻷﺯﻣﺔ ﻋﻠﻰ ﺃ‪‬ﺎ ﺃﺯﻣﺔ ﺍﻗﺘﺼﺎﺩﻳﺔ ﻓﻘﻂ‪ ،‬ﰲ ﺣﲔ ﺃ‪‬ﺎ ﻗﺪ ﺗﻜﻮﻥ ﺳﻴﺎﺳﻴﺔ‪ ،‬ﺃﻭ ﺍﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﺃﻭ ﺛﻘﺎﻓﻴﺔ…ﺍﱁ‪.‬‬
‫‪ -3‬ﺟﺎﺀ ﰲ ﺩﺍﺋﺮﺓ ﻣﻌﺎﺭﻑ ﺍﻟﻘﺮﻥ ﺍﻟﻌﺸﺮﻳﻦ؛ ﺃﻥ ﺍﻷﺯﻣﺔ‪" :‬ﻟﻔﻈﺔ ﻛﺜﺮ ﺗﺮﺩﺩﻫﺎ ﻣﻊ ﺑﺪﺍﻳﺔ ﺍﻟﻘﺮﻥ ﺍﻟﺘﺎﺳـﻊ‬
‫ﻋﺸﺮ‪ ،‬ﻭﻫﻲ ﻋﺒﺎﺭﺓ ﻋﻦ ﻧﺘﻴﺠﺔ ﺿﻴﻖ ﻫﻮ ﺭﺩ ﻓﻌﻞ ﻹﺟﻬﺎﺩ ﻋﻈﻴﻢ ﰲ ﺍﻷﺣﺪﺍﺙ؛ ﺳﻮﺍﺀ ﻛﺎﻥ ﺍﻹﺣـﺪﺍﺙ‬
‫ﺑﺼﻨﻊ ﺍﻟﺒﻀﺎﺋﻊ‪ ،‬ﻭﻋﺮﺿﻬﺎ ﰲ ﺍﻟﺴﻮﻕ ﺍﻟﻘﻄﺮﻳﺔ ﺃﻭ ﺍﻟﺪﻭﻟﻴﺔ‪ ،‬ﺃﻭ ﺑﻮﺿﻊ ﺭﺅﻭﺱ ﺍﻷﻣﻮﺍﻝ ﰲ ﺍﳌﺸﺮﻭﻋﺎﺕ‪،‬‬
‫ﻭﺗﺴﻤﻰ ﺍﻷﺯﻣﺎﺕ ﲝﺴﺐ ﺍﻟﺴﺒﺐ ﺍﻟﺬﻱ ﺣﺪﺛﺖ ﻣﻨﻪ؛ ﻓﺈﻥ ﺣﻠﺖ ﻣﻦ ﺍﻛﺘﻈﺎﻅ ﺍﻟﺴﻮﻕ ﺑﻜﻤﻴﺎﺕ ﻛﺜﲑﺓ‬
‫ﻣﻦ ﺍﳌﺼﻨﻮﻋﺎﺕ ﲰﻴﺖ ﺍﻷﺯﻣﺔ ﺻﻨﺎﻋﻴﺔ‪ ،‬ﻭﺇﻥ ﺣﺪﺛﺖ ﻟﻌﺪﻡ ﺍﳊﻜﻤﺔ ﰲ ﺍﳌﺘﺎﺟﺮﺓ ﲰﻴﺖ ﺃﺯﻣﺔ ﲡﺎﺭﻳـﺔ‪،‬‬
‫ﻭﺇﻥ ﻧﺘﺠﺖ ﻋﻦ ﺍﻷﻧﻈﻤﺔ ﺍﳌﺎﻟﻴﺔ ﲰﻴﺖ ﺃﺯﻣﺔ ﻣﺎﻟﻴﺔ…ﺍﱁ")‪.(5‬‬
‫ﻟﻘﺪ ﺗﻨﺎﻭﻝ ﻫﺬﺍ ﺍﻟﺘﻌﺮﻳﻒ ﺍﻷﺯﻣﺔ ﻣﻦ ﻣﻨﻈﻮﺭ ﺍﻗﺘﺼﺎﺩﻱ ﺃﻳﻀﺎ‪ ،‬ﻓﺎﻋﺘﱪﻫﺎ ﻧﺘﻴﺠﺔ ﺿﻴﻖ ﻧﺎﺟﻢ ﻋﻦ‬
‫ﺇﺟﻬﺎﺩ ﻋﻈﻴﻢ ﰲ ﺍﻷﺣﺪﺍﺙ‪ ،‬ﻟﻜﻨﻪ ﺃﺿﺎﻑ ﻫﻨﺎ؛ ﺃﻥ ﺍﻷﺯﻣﺎﺕ ﺗﺴﻤﻰ ﲝﺴﺐ ﺍﻟﺴﺒﺐ ﺍﻟﺬﻱ ﳒﻤﺖ ﻋﻨﻪ‪.‬‬
‫‪ -4‬ﺑﻌﺪ ﺍﻟﺘﻌﺮﻳﻔﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ ﺃﺻﻞ ﺇﱃ ﺫﻛﺮ ﺗﻌﺮﻳﻒ ﺁﺧﺮ ﻗﺪﻣﻪ ﺃﺩﻳﺐ ﺧﻀﻮﺭ ﺃﺭﺍﻩ ﻣﻨﺎﺳـﺒﺎ؛ ﻷﻧـﻪ‬
‫ﺣﺴﺐ ﺍﻋﺘﻘﺎﺩﻱ‪ -‬ﺟﺎﻣﻊ‪ ،‬ﻭﻣﻠﻢ ﳌﺎ ﺗﻀﻤﻨﺘﻪ ﺍﻟﺘﻌﺮﻳﻔﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ‪ ،‬ﻭﻫﻮ ﻳﺘﻄﺮﻕ ﻟﺘﻌﺮﻳﻒ ﺍﻷﺯﻣﺔ ﻣـﻦ‬‫ﺟﻮﺍﻧﺒﻬﺎ ﺍﳌﺨﺘﻠﻔﺔ‪ ،‬ﻭﻣﻀﻤﻮﻥ ﻫﺬﺍ ﺍﻟﺘﻌﺮﻳﻒ ﺃﻥ‪" :‬ﺍﻷﺯﻣﺔ ﻭﺿﻊ ﺻﻌﺐ‪ ،‬ﻭﻣﻌﻘﺪ ﻳﺘﺄﻟﻒ ﻣـﻦ ﻋﻨﺎﺻـﺮ‬
‫ﻣﺘﻌﺪﺩﺓ‪ ،‬ﻣﺘﺪﺍﺧﻠﺔ‪ ،‬ﻭﻣﺘﺸﺎﺑﻜﺔ‪ .‬ﻭﺃﻥ ﻣﻮﺍﺟﻬﺔ ﻫﺬﺍ ﺍﻟﻮﺿﻊ ﺗﺘﻄﻠﺐ ﺍﻟﺘﺸﺨﻴﺺ ﺍﳌﻮﺿﻮﻋﻲ ﻟﻮﺍﻗﻊ ﺍﻷﺯﻣﺔ‪،‬‬
‫ﺑﺎﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﲨﻊ ﺍﳊﻘﺎﺋﻖ‪ ،‬ﻭﺍﻟﺒﻴﺎﻧﺎﺕ‪ ،‬ﻭﺍﳌﻌﻠﻮﻣﺎﺕ ﺍﳌﻮﺿﻮﻋﻴﺔ ﻟﻠﺠﻮﺍﻧﺐ ﺍﳌﺨﺘﻠﻔـﺔ ﻟﻠﻤﻮﻗـﻒ‪ ،‬ﰒ‬
‫ﺍﻟﺘﺤﻠﻴﻞ ﺍﻟﺸﺎﻣﻞ‪ ،‬ﻭﺍﻟﻌﻤﻴﻖ‪ ،‬ﻭﺍﳌﻮﺿﻮﻋﻲ ﳍﺬﺍ ﺍﳌﻮﻗﻒ‪ ،‬ﻭﻣﻦ ﲦﺔ ﺍﲣﺎﺫ ﺍﻟﻘﺮﺍﺭ ﺍﳌﻨﺎﺳﺐ ﺍﻟﺬﻱ ﳛﺪﺩ ﻣﻨﻬﺞ‬
‫ﺍﻟﺘﻌﺎﻣﻞ‪ ،‬ﻭﺍﺳﺘﺮﺍﺗﻴﺠﻴﺘﻪ‪ ،‬ﻭﺃﻫﺪﺍﻓﻪ")‪.(6‬‬
‫)‪ ( 4‬ﻧﺨﺒﺔ ﻣﻦ اﻷﺳﺎﺗﺬة اﻟﻤﺼﺮﻳﻴﻦ واﻟﻌﺮب اﻟﻤﺘﺨﺼﺼﻴﻦ‪ :‬ﻣﻌﺠﻢ اﻟﻌﻠﻮم اﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﺗﺮﺟﻤﺔ‪ :‬إﺑﺮاهﻴﻢ ﻣﺬآﻮر‪) ،‬ﻣﺼﺮ‪ ،‬اﻟﻬﻴﺌﺔ اﻟﻤﺼﺮﻳﺔا ﻟﻌﺎﻣﺔ ﻟﻠﻜﺘﺎب‪ ،‬د‪.‬ط‪1975 ،‬م(‬
‫ص‪.28 :‬‬
‫) ‪ (5‬ﻣﺤﻤﺪ ﻓﺮﻳﺪ وﺟﺪي‪ :‬داﺋﺮة ﻣﻌﺎرف اﻟﻘﺮن اﻟﻌﺸﺮﻳﻦ‪ ) ،‬ﺑﻴﺮوت‪ ،‬دار اﻟﻤﻌﺮﻓﺔ‪ ،‬ط‪ ،3 :‬د‪.‬ت( ج‪ ،1:‬ص‪.226 :‬‬
‫)‪ ( 6‬أدﻳﺐ ﺧﻀﻮر‪ :‬اﻹﻋﻼم واﻷزﻣﺎت‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ص‪. 13 :‬‬
‫ﻣﻦ ﺧﻼﻝ ﺍﻟﺘﻌﺮﻳﻔﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ ﻟﻸﺯﻣﺔ ‪-‬ﺍﻟﻠﻐﻮﻳﺔ ﻭﺍﻻﺻﻄﻼﺣﻴﺔ‪ -‬ﻳﺒﺪﻭ ﱄ ﺃﻥ ﻫﻨﺎﻙ ﻧﻮﻋﺎ ﻣﻦ‬
‫ﺍﻟﺘﻮﺍﻓﻖ‪ ،‬ﻭﺍﻟﺘﻜﺎﻣﻞ ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ‪ .‬ﻓﻬﻲ ﺗﻌﺘﱪ ﺃﻥ ﺍﻷﺯﻣﺔ ﻫﻲ‪ :‬ﺗﻠﻚ ﺍﳊﺎﻟﺔ ﺍﻟﺴﻠﺒﻴﺔ‪ ،‬ﻭﺍﳋﺎﺭﺟﻴﺔ‪ ،‬ﻭﺍﳌﺆﻗﺘﺔ‬
‫ﺍﻟﱵ ﺗﻄﺮﺃ ﻋﻠﻰ ﳐﺘﻠﻒ ﺍﻷﺣﺪﺍﺙ‪ ،‬ﻭﺍﻟﻮﻗﺎﺋﻊ‪.‬‬
‫ﻓﻬﻲ ﺳﻠﺒﻴﺔ؛ ﻷ‪‬ﺎ ﺗﻐﲑ ﺍﳌﺴﺎﺭ ﺍﻟﻄﺒﻴﻌﻲ ﻟﻸﺣﺪﺍﺙ‪ ،‬ﻭﺗﻘﻮﺩﻩ ﺇﱃ ﻭﺿﻊ ﺻﻌﺐ‪ ،‬ﻭﺩﻗﻴﻖ‪ ،‬ﻭﻫـﻲ‬
‫ﺧﺎﺭﺟﻴﺔ؛ ﻷ‪‬ﺎ ﻟﻴﺴﺖ ﻣﻦ ﺍﻟﻄﺒﻴﻌﺔ ﺍﻟﺪﺍﺧﻠﻴﺔ ﻟﻸﺣﺪﺍﺙ‪ ،‬ﻭﻻ ﺍﻟﺘﻜﻮﻳﻦ ﺍﻟﺬﺍﰐ ﳍﺎ‪ ،‬ﻭﻫﻲ ﻣﺆﻗﺘﺔ؛ ﻷ‪‬ـﺎ‬
‫ﺗﺰﻭﻝ ﲟﺠﺮﺩ ﺯﻭﺍﻝ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﺃﺣﺪﺛﺘﻬﺎ‪ ،‬ﻭﺍﲣﺎﺫ ﺍﻹﺟﺮﺍﺀﺍﺕ ﺍﳌﻨﺎﺳﺒﺔ ﻹﻳﻘﺎﻑ ﻧـﺸﺎﻃﻬﺎ‪ ،‬ﻭﺍﻷﺯﻣـﺔ‬
‫ﺗﺘﺨﺬ ﺗﺴﻤﻴﺎﺕ ﻣﺘﻨﻮﻋﺔ‪ ،‬ﻭﳐﺘﻠﻔﺔ ﺗﺒﻌﺎ ﻟﻸﺳﺒﺎﺏ ﺍﻟﱵ ﺗﻮﻟﺪﺕ ﻋﻨﻬﺎ‪.‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﱐ‪ :‬ﺗﻌﺮﻳﻒ ﺍﻟﺘﺨﻠﻒ ﺍﳊﻀﺎﺭﻱ‬
‫ﻛﻲ ﻧﺘﻤﻜﻦ ﻣﻦ ﺗﻌﺮﻳﻒ ﺍﻟﺘﺨﻠﻒ ﺍﳊﻀﺎﺭﻱ ﻛﻤﺮﻛﺐ ﻟﻔﻈﻲ‪ ،‬ﻳﻨﺒﻐﻲ ﺃﻭﻻ ﺗﻘﺪﱘ ﺗﻌﺮﻳﻒ ﻟﻜﻞ‬
‫ﻟﻔﻈﺔ ﻋﻠﻰ ﺣﺪﻯ‪.‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ‪ :‬ﺗﻌﺮﻳﻒ ﺍﻟﺘﺨﻠﻒ‬
‫ﺃﻭﻻ‪ :‬ﺍﳌﻌﻨـﻰ ﺍﻟﻠﻐﻮﻱ‬
‫ﺟﺎﺀ ﰲ ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ)‪ :(7‬ﺍﳋﻠﻒ ﺿﺪ ﻗﺪﺍﻡ‪ ،‬ﻭﺍﻟﺘﺨﻠﻒ‪ :‬ﺍﻟﺘﺄﺧﺮ‪ ،‬ﻭﺣﻜﻰ ﺃﺑﻮ ﺍﻷﺣﺴﻦ‬
‫ﺍﻷﺧﻔﺶ ﰲ ﺧﻠﻒ ﺻﺪﻕ‪ ،‬ﻭﺧﻠﻒ ﺳﻮﺀ‪ ،‬ﺍﻟﺘﺤﺮﻳﻚ‪ ،‬ﻭﺍﻹﺳﻜﺎﻥ ﻗﺎﻝ‪ :‬ﻭﺍﻟﺼﺤﻴﺢ‪ :‬ﻗﻮﻝ ﺛﻌﻠﺐ‪ :‬ﺇﻥ‬
‫ﺍﳋﻠﻒ ﳚﻲﺀ ﲟﻌﲎ ﺍﻟﺒﺪﻝ‪ ،‬ﻭﺍﳋﻼﻓﺔ‪ ،‬ﻭﺍﳋﻠﻒ ﳚﻲﺀ ﲟﻌﲎ ﺍﻟﺘﺨﻠﻒ ﻋﻤﻦ ﺗﻘﺪﻡ‪ .‬ﻗﺎﻝ‪ :‬ﻭﻳﺴﺘﻌﺎﺭ ﺍﳋﻠﻒ‬
‫ﳌﺎ ﻻ ﺧﲑ ﻓﻴﻪ‪.‬‬
‫ﻭﺟﺎﺀ ﺃﻳﻀﺎ ﰲ ﻣﻌﺠﻢ ﺩﻗﺎﺋﻖ ﺍﻟﻌﺮﺑﻴﺔ)‪ :(8‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻨﺴﻞ ﺻﺎﳊﺎ ﻗﻴﻞ ﻟﻪ )ﺍﳋﻠﻒ( ﺑﻔﺘﺤﺘﲔ‪،‬‬
‫ﻭﺇﺫﺍ ﱂ ﻳﻜﻦ ﺻﺎﳊﺎ ﻗﻴﻞ ﻟﻪ )ﺍﳋﻠـﻒ( ﺑﻔﺘﺢ ﺍﳋﺎﺀ‪ ،‬ﻭﺳﻜﻮﻥ ﺍﻟﻼﻡ‪ ،‬ﻗﺎﻝ ﻟﺒﻴﺪ‪:‬‬
‫ﺫﻫﺐ ﺍﻟﺬﻱ ﻳﻌﺎﺵ ﰲ ﺃﻛﻨﺎﻓﻬﻢ & ﻭﺑﻘﻴﺖ ﰲ )ﺧﻠﻒ( ﻛﺠﻠﺪ ﺍﻷﺟﺮﺏ‪.‬‬
‫ﻭ‪‬ﺬﺍ ﳝﻜﻦ ﺍﻟﻘﻮﻝ؛ ﺃﻥ ﺍﻟﺘﺨﻠﻒ ﰲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻳﻌﲏ ﺗﺄﺧﺮ ﺷﻲﺀ ﺑﺎﻟﻨﺴﺒﺔ ﻟﺸﻲﺀ ﺁﺧﺮ‪ ،‬ﻭﲣﻠﻔﻪ‬
‫ﻋﻨﻪ‪ ،‬ﻭﻫﻮ ﻏﺎﻟﺒﺎ ﻣﺎ ﻳﻄﻠﻖ‪ ،‬ﻭﻳﻘﺼﺪ ﺑﻪ ﻭﺿﻌﺎ ﺳﻴﺌﺎ؛ ﺃﻱ ﺃﻥ ﺍﻟﻌﻨﺼﺮ ﺍﻟﺬﻱ ﺗﺄﺧﺮ ﻋﻦ ﻋﻨﺼﺮ ﺁﺧﺮ‪ ،‬ﻫﻮ‬
‫ﰲ ﻭﺿﻊ ﺳﻴﺊ‪.‬‬
‫) ‪ (7‬اﺑﻦ ﻣﻨﻈﻮر‪ :‬ﻟﺴﺎن اﻟﻌﺮب اﻟﻤﺤﻴﻂ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ص‪ .885 / 882 :‬واﻧﻈﺮ أﻳﻀﺎ ‪ :‬ﻣﺤﻤﺪ ﻣﺮﺗﻀﻰ اﻟﺰﺑﻴﺪي‪ :‬ﺗﺎج اﻟﻌﺮوس ﻣﻦ ﺟﻮاهﺮ اﻟﻘﺎﻣﻮس‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪،‬‬
‫ج‪ ،6 :‬ص‪ .95- 94 :‬وااﻧﻈﺮ أﻳﻀﺎ‪ :‬اﺑﻦ ﻓﺎرس‪ :‬ﻣﻌﺠﻢ ﻣﻘﺎﻳﻴﺲ اﻟﻠﻐﺔ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ج‪ ،2 :‬ص‪.213/210 :‬‬
‫) ‪ (8‬أﻣﻴﻦ ﺁل ﻧﺎﺻﺮ اﻟﺪﻳﻦ‪ :‬ﻣﻌﺠﻢ دﻗﺎﺋﻖ اﻟﻌﺮﺑﻴﺔ –ﺟﺎﻣﻊ أﺳﺮار اﻟﻠﻐﺔ وﺧﺼﺎﺋﺼﻬﺎ‪) ،-‬ﺑﻴﺮوت‪ ،‬ﻣﻜﺘﺒﺔ ﻟﺒﻨﺎن ﻧﺎﺷﺮون‪ ،‬ط‪1997 ،1 :‬م( ص‪.66 :‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﺍﳌﻌﲎ ﺍﻻﺻﻄﻼﺣﻲ‬
‫ﺇﻥ ﺍﻟﺘﺨﻠﻒ ﻭﺍﺣﺪ ﻣﻦ ﺍﳌﺼﻄﻠﺤﺎﺕ ﺍﻟﱵ ﱂ ﲢﻆ ﺑﺘﻌﺮﻳﻒ ﳏﺪﺩ‪ ،‬ﻭﺩﻗﻴﻖ ﻟﺪﻯ ﳐﺘﻠﻒ‬
‫ﺍﻟﺪﺍﺭﺳﲔ‪ ،‬ﻭﺍﻟﺒﺎﺣﺜﲔ‪ ،‬ﺑﻞ ﻛﺎﻥ ﻣﻄﻴﺔ ﻟﺘﻌﺮﻳﻔﺎﺕ ﻣﺘﻌﺪﺩﺓ‪ ،‬ﻭﻣﺘﺪﺍﺧﻠﺔ‪ ،‬ﻭﻫﺬﺍ ﺭﺍﺟﻊ ﺇﱃ ﺗﻌﺪﺩ‪،‬‬
‫ﻭﺍﺧﺘﻼﻑ ﺍﻟﺰﻭﺍﻳﺎ‪ ،‬ﻭﺍﳌﻨﻄﻠﻘﺎﺕ‪ ،‬ﻭﺍﳉﻮﺍﻧﺐ ﺍﻟﱵ ﻳﻨﻈﺮ ﻣﻨﻬﺎ ﺇﱃ ﺍﳌﺼﻄﻠﺢ‪ ،‬ﻭﻳﺘﻢ ﻣﻦ ﺧﻼﳍﺎ ﲢﺪﻳﺪ‬
‫ﻣﺎﻫﻴﺘﻪ‪ ،‬ﻭﻣﻈﺎﻫﺮﻩ‪ ،‬ﻭﳎﺎﻻﺗﻪ‪ ،‬ﻭﺃﺳﺒﺎﺑﻪ‪ .‬ﻷﺟﻞ ﻫﺬﺍ ﻓﺈﻧﲏ ﺳﺄﻋﺮﺽ ﲨﻠﺔ ﻣﻦ ﺍﻟﺘﻌﺮﻳﻔﺎﺕ ﺍﻟﱵ ﻗﺪﻣﻬﺎ‬
‫ﺑﺎﺣﺜﻮﻥ ﻣﻦ ﺟﻮﺍﻧﺐ ﳐﺘﻠﻔﺔ‪:‬‬
‫‪ -1‬ﺍﳉﺎﻧﺐ ﺍﻟﺜﻘﺎﰲ‪:‬‬
‫ﻭﺭﺩﺕ ﻋﺪﺓ ﺗﻌﺮﻳﻔﺎﺕ ﳌﺼﻄﻠﺢ ﺍﻟﺘﺨﻠﻒ ﺍﻟﺜﻘﺎﰲ‪ ،‬ﺳﺄﻋﺮﺽ ﻣﻨﻬﺎ ﻣﺎ ﻳﺄﰐ‪:‬‬
‫ﺃ‪ -‬ﺟﺎﺀ ﰲ ﻣﻌﺠﻢ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻣﺎ ﻳﺄﰐ‪" :‬ﻳﻄﻠﻖ ﺍﺳﻢ ﺍﻟﺘﺨﻠﻒ ﺍﻟﺜﻘﺎﰲ ﰲ ﺣﺎﻟﺔ ﻭﺟﻮﺩ ﻋﻨﺼﺮﻳﻦ‬
‫ﻣﺘﺮﺍﺑﻄﲔ ﻣﻦ ﻋﻨﺎﺻﺮ ﺍﻟﺜﻘﺎﻓﺔ ﻳﺘﻐﲑﺍﻥ ﺑﺴﺮﻋﺔ ﻣﺘﻔﺎﻭﺗﺔ‪ ،‬ﺃﻱ ﺃﻥ ﺃﺣﺪﳘﺎ ﻳﺘﻐﲑ ﺑﺴﺮﻋﺔ ﻭﺍﻵﺧﺮ ﺑﺒﻂﺀ‪ ،‬ﺃﻭ‬
‫ﻻ ﻳﺘﻐﲑ ﻣﻄﻠﻘﺎ‪ ،‬ﻓﻴﻜﻮﻥ ﺍﻟﻌﻨﺼﺮ ﺍﻟﺜﺎﱐ ﻣﺘﺨﻠﻔﺎ ﻋﻦ ﺍﻟﻌﻨﺼﺮ ﺍﻷﻭﻝ")‪.(9‬‬
‫ﺏ‪ -‬ﻭﻋﺮﻑ ﺣﺴﲔ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺃﲪﺪ ﺭﺷﻮﺍﻥ ﺍﻟﺘﺨﻠﻒ ﺍﻟﺜﻘﺎﰲ ﻗﺎﺋﻼ‪" :‬ﺗﺘﻜﻮﻥ ﺍﻟﺜﻘﺎﻓﺔ ﻣﻦ ﻋﻨﺎﺻـﺮ‬
‫ﻣﺘﺮﺍﺑﻄﺔ‪ ،‬ﻓﺈﺫﺍ ﺍﻋﺘﺮﻯ ﻋﻨﺼﺮ ﻣﻨﻬﺎ ﺗﻐﲑ ﲟﻌﺪﻝ ﺃﺳﺮﻉ ﻣﻦ ﺍﻟﻌﻨﺼﺮ ﺍﻵﺧﺮ‪ ،‬ﺃﻭ ﱂ ﻳﺘﻐﲑ ﻫـﺬﺍ ﺍﻵﺧـﺮ‪،‬‬
‫ﲢﺪﺙ ﻫﻮﺓ ﺗﺴﻤﻰ ﺑﺎﻟﺘﺨﻠﻒ ﺍﻟﺜﻘﺎﰲ‪ ،‬ﻭﻳﺴﺎﻋﺪ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﺘﻐﲑ ﺍﻟﺴﺮﻳﻊ ﺍﻟﺬﻱ ﳛـﺪﺙ ﰲ ﻭﺳـﺎﺋﻞ‬
‫ﺍﻟﺘﻜﻨﻮﻟﻮﺟﻴﺎ ﺍﳊﺪﻳﺜﺔ )ﺍﻟﻌﻨﺎﺻﺮ ﺍﳌﺎﺩﻳﺔ ﻟﻠﺜﻘﺎﻓﺔ( ﺑﻴﻨﻤﺎ ﺍﳌﻌﺎﻳﲑ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ )ﺍﻟﻌﻨﺎﺻﺮ ﺍﻟﻼﻣﺎﺩﻳﺔ ﻟﻠﺜﻘﺎﻓـﺔ(‬
‫ﺗﺘﻐﲑ ﲟﻌﺪﻝ ﺑﻄﻲﺀ")‪.(10‬‬
‫ﺝ‪ -‬ﺃﻣﺎ ﻣﻌﺠﻢ ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﻭﺍﻟﻄﺐ ﺍﻟﻨﻔﺴﻲ؛ ﻓﻘﺪ ﺃﻭﺭﺩ ﺗﻌﺮﻳﻔﺎ ﻓﺤﻮﺍﻩ ﺃﻥ ﺍﻟﺘﺨﻠﻒ ﺍﻟﺜﻘﺎﰲ ﻫﻮ"ﺃﻥ ﻳﺘﻐﲑ‬
‫ﺟﺎﻧﺐ ﻣﻦ ﺍﻟﺜﻘﺎﻓﺔ ﲟﻌﺪﻝ ﺃﺑﻄﺄ ﻣﻦ ﺟﺎﻧﺐ‪ ،‬ﺃﻭ ﺟﻮﺍﻧﺐ ﺃﺧﺮﻯ ﳑﺎ ﻳﺆﺩﻱ ﺇﱃ ﺍﳊﻔﺎﻅ ﻋﻠـﻰ ﻋـﺎﺩﺍﺕ‬
‫ﲨﻌﻴﺔ‪ ،‬ﻭﻣﻌﺘﻘﺪﺍﺕ ﺑﺎﻟﻴﺔ‪ ،‬ﻭﻗﻴﻢ ﻻ ﺗﺘﺼﻞ ﺑﺜﻘﺎﻓﺔ ﺍﳊﺎﺿﺮ")‪.(11‬‬
‫ﰲ ﺇﻃﺎﺭ ﻫﺬﻩ ﺍﻟﺘﻌﺮﻳﻔﺎﺕ ﻳﺘﺒﲔ ﺃﻥ ﺍﻟﺘﺨﻠﻒ ﺍﻟﺜﻘﺎﰲ؛ ﻫﻮ ﺗﻠﻚ ﺍﳊﺎﻟﺔ ﺍﻟﱵ ﺗﻜﻮﻥ ﻋﻠﻴﻬﺎ ﺍﻟﺜﻘﺎﻓﺔ‬
‫ﺣﲔ ﳜﺘﻞ ﻣﺴﺎﺭ ﺗﻐﲑ ﻋﻨﺎﺻﺮﻫﺎ‪ ،‬ﻓﺘﺘﻘﺪﻡ ﺇﺣﺪﺍﻫﺎ ﻋﻠﻰ ﺣﺴﺎﺏ ﺍﻷﺧﺮﻯ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻳﺴﻤﻰ ﺍﻟﻌﻨﺼﺮ‬
‫ﺍﳌﺘﺄﺧﺮ ﻣﺘﺨﻠﻔﺎ‪ .‬ﻭﻟﻜﻦ ﻫﺬﺍ ﻻ ﻳﻌﲏ ﺃﻥ ﺍﻟﺘﺨﻠﻒ ﺍﻟﺜﻘﺎﰲ ﻳﻜﻮﻥ ﺳﻠﺒﻴﺎ ﺩﺍﺋﻤﺎ‪ ،‬ﺇﺫ ﻗﺪ ﻳﻜﻮﻥ ﺣﻔﺎﻇﺎ ﻋﻠﻰ‬
‫ﺃﳕﺎﻁ ﺛﻘﺎﻓﻴﺔ ﺃﺻﻴﻠﺔ‪ ،‬ﻭﺭﺍﺳﺨﺔ ﰲ ﺍﻟﺒﻨﺎﺀ ﺍﻻﺟﺘﻤﺎﻋﻲ‪ ،‬ﻭﺫﺍﺕ ﻓﺎﺋﺪﺓ ﻛﺒﲑﺓ‪.‬‬
‫‪ -2‬ﺍﳉﺎﻧﺐ ﺍﻻﻗﺘﺼﺎﺩﻱ‪:‬‬
‫) ‪ (9‬ﻧﺨﺒﺔ ﻣﻦ اﻷﺳﺎﺗﺬة اﻟﻤﺼﺮﻳﻴﻦ واﻟﻌﺮب اﻟﻤﺘﺨﺼﺼﻴﻦ‪ :‬ﻣﻌﺠﻢ اﻟﻌﻠﻮم اﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ص‪.134 :‬‬
‫) ‪ (10‬ﺣﺴﻴﻦ ﻋﺒﺪ اﻟﺤﻤﻴﺪ أﺣﻤﺪ رﺷﻮان‪ :‬ﺗﻄﻮر اﻟﻨﻈﻢ اﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬وأﺛﺮهﺎ ﻓﻲ اﻟﻔﺮد واﻟﻤﺠﺘﻤﻊ‪) ،‬اﻻﺳﻜﻨﺪرﻳﺔ‪ ،‬اﻟﻤﻜﺘﺐ اﻟﺠﺎﻣﻌﻲ اﻟﺤﺪﻳﺚ‪ ،‬ط‪2003 ،4 :‬م( ص‪.35 :‬‬
‫) ‪ (11‬ﺟﺎﺑﺮ ﻋﺒﺪ اﻟﺤﻤﻴﺪ ﺟﺎﺑﺮ وﻋﻼء اﻟﺪﻳﻦ آﻔﺎﻓﻲ‪ :‬ﻣﻌﺠﻢ ﻋﻠﻢ اﻟﻨﻔﺲ واﻟﻄﺐ اﻟﻨﻔﺴﻲ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ص‪.827:‬‬
‫ﻣﻦ ﲨﻠﺔ ﺍﻟﺘﻌﺮﻳﻔﺎﺕ ﺍﻟﱵ ﺗﻨﺎﻭﻟﺖ ﺍﻟﺘﺨﻠﻒ ﺍﻻﻗﺘﺼﺎﺩﻱ‪ ،‬ﺃﻭﺭﺩ ﺍﻟﺘﻌﺮﻳﻔﺎﺕ ﺍﻵﺗﻴﺔ‪:‬‬
‫ﺃ‪ -‬ﻳﺮﻯ ﻛﺎﻣﻞ ﺑﻜﺮﻱ ﺃﻥ "ﺍﻟﺘﺨﻠﻒ ﺍﻻﻗﺘﺼﺎﺩﻱ ﰲ ﻣﺪﻟﻮﻟﻪ ﻧﺸﺎﻁ ﺍﻗﺘﺼﺎﺩﻱ ﻣﺘﻌﺜﺮ ﻳﺘﻤﺜﻞ ﰲ ﺍﳔﻔﺎﺽ‬
‫ﻣﺴﺘﻮﻳﺎﺕ ﺍﻻﺳﺘﻬﻼﻙ‪ ،‬ﻭﺍﻟﺮﺧﺎﺀ ﻣﻊ ﻭﺟﻮﺩ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﻜﺎﻣﻨﺔ ﺍﳌﺆﺩﻳﺔ ﺇﱃ ﺍﻟﺘﻘﺪﻡ‪ ،‬ﻭﺍﻻﺯﺩﻫﺎﺭ‪ .‬ﻓﺎﻟﺘﺨﻠﻒ‬
‫ﺍﻻﻗﺘﺼﺎﺩﻱ ﻻ ﻳﻌﲏ ﺑﺎﻟﻀﺮﻭﺭﺓ ﺍﻟﻔﻘﺮ ﰲ ﻣﻮﺍﺭﺩ ﺍﺠﻤﻟﺘﻤﻊ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ‪ ،‬ﻭﺇﳕﺎ ﻫﻮ ﺍﻻﻓﺘﻘﺎﺭ ﺇﱃ ﺍﻟﻮﺳﻴﻠﺔ ﺍﻟﱵ‬
‫ﳝﻜﻦ ﺑﻮﺍﺳﻄﺘﻬﺎ ﺍﺳﺘﻐﻼﻝ ﻫﺬﻩ ﺍﳌﻮﺍﺭﺩ ﺑﻄﺮﻳﻘﺔ ﺃﻛﺜﺮ ﻓﺎﻋﻠﻴﺔ")‪.(12‬‬
‫ﺏ‪ -‬ﻭﺟﺎﺀ ﰲ ﻣﻌﺠﻢ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻣﺎ ﻳﺄﰐ‪" :‬ﻳﺴﺘﺨﺪﻡ ﺍﺻﻄﻼﺡ ﺍﻟﺘﺨﻠﻒ ﺍﻻﻗﺘﺼﺎﺩﻱ ﲟﻌـﺎﻥ‬
‫ﻣﺘﻌﺪﺩﺓ ﺃﻛﺜﺮﻫﺎ ﺷﻴﻮﻋﺎ ﺍﳔﻔﺎﺽ ﻣﺴﺘﻮﻯ ﺍﳌﻌﻴﺸﺔ؛ ﺃﻱ ﺍﳔﻔﺎﺽ ﻣﺘﻮﺳﻂ ﺍﻻﺳـﺘﻬﻼﻙ ﻣـﻦ ﺍﻟـﺴﻠﻊ‪،‬‬
‫ﻭﺍﳋﺪﻣﺎﺕ ﺍﳔﻔﺎﺿﺎ ﻛﺒﲑﺍ ﺑﺎﳌﻘﺎﺭﻧﺔ ﺑﺎﻟﺒﻼﺩ ﺍﳌﺘﻘﺪﻣﺔ")‪.(13‬‬
‫ﺝ‪ -‬ﻛﻤﺎ ﻭﺭﺩ ﰲ ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﳌﻴﺴﺮﺓ ﺃﻥ ﺍﻟﺘﺨﻠﻒ ﺍﻻﻗﺘﺼﺎﺩﻱ "ﻭﺻﻒ ﳊﺎﻟﺔ ﺑﻌﺾ ﺍﻟﺒﻼﺩ ﺍﻟـﱵ‬
‫ﻳﻜﻮﻥ ﻣﺘﻮﺳﻂ ﺩﺧﻞ ﺍﻟﻔﺮﺩ ﻓﻴﻬﺎ ﻣﻨﺨﻔﻀﺎ‪ ،‬ﻭﻻ ﻳﺘﺠﻪ ﳓﻮ ﺍﻟﺰﻳﺎﺩﺓ… ﻭﻟﻠﺘﺨﻠﻒ ﺃﺳﺒﺎﺏ ﺍﻗﺘـﺼﺎﺩﻳﺔ‪،‬‬
‫ﻭﻏﲑ ﺍﻗﺘﺼﺎﺩﻳﺔ")‪.(14‬‬
‫ﺩ‪ -‬ﺃﻣﺎ ﺣﺴﲔ ﻋﻤﺮ ﻓﻘﺪ ﺫﻫﺐ ﺇﱃ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺍﻟﺘﺨﻠﻒ ﺍﻻﻗﺘﺼﺎﺩﻱ‪" :‬ﺍﺻﻄﻼﺡ ﻳﻮﺻﻒ ﺑﻪ ﻛﺜﲑ ﻣﻦ‬
‫ﺍﻟﺪﻭﻝ ﺍﻟﱵ ﻳﻜﺸﻒ ﺗﻄﻮﺭﻫﺎ ﻋﻠﻰ ﻣﺪﺍﺭ ﺍﻟﺰﻣﻦ ﻋﻦ ﺭﻛﻮﺩ‪ ،‬ﺃﻭ ﺗﺪﻫﻮﺭ ﺍﻗﺘﺼﺎﺩﻱ‪ ،‬ﻣﻦ ﻣﻈﺎﻫﺮﻩ‪:‬‬
‫ ﻧﺪﺭﺓ ﺭﺃﺱ ﺍﳌﺎﻝ‪ ،‬ﻭﻣﺎ ﻳﺘﺮﺗﺐ ﻋﻠﻴﻬﺎ ﻣﻦ ﺍﺭﺗﻔﺎﻉ ﺃﺳﻌﺎﺭ ﺍﻟﻔﺎﺋﺪﺓ‪.‬‬‫‪ -‬ﺍﳔﻔﺎﺽ ﺍﻷﳘﻴﺔ ﺍﻟﻨﺴﺒﻴﺔ ﻟﻘﻄﺎﻉ ﺍﻟﺼﻨﺎﻋﺔ‪.‬‬
‫ ﺿﺂﻟﺔ ﺩﺧﻞ ﺍﻟﻔﺮﺩ ﰲ ﺍﳌﺘﻮﺳﻂ‪ ،‬ﳑﺎ ﺗﻨﻌﻜﺲ ﺁﺛﺎﺭﻩ ﻋﻠﻰ ﺍﳔﻔﺎﺽ ﻣﺴﺘﻮﻯ ﺍﳌﻌﻴﺸﺔ")‪.(15‬‬‫ﻳﺒﺪﻭ ﻣﻦ ﺧﻼﻝ ﻫﺬﻩ ﺍﻟﺘﻌﺮﻳﻔﺎﺕ؛ ﺃﻥ ﺃﻏﻠﺐ ﺍﻟﺒﺎﺣﺜﲔ ﺍﻟﺬﻳﻦ ﻋﺮﻓﻮﺍ ﺍﻟﺘﺨﻠﻒ ﺍﻻﻗﺘﺼﺎﺩﻱ ﻗﺪ‬
‫ﺍﻧﻄﻠﻘﻮﺍ ﻣﻦ ﻧﻘﻄﺘﲔ ﺟﻌﻠﻮﳘﺎ ﻛﻤﻘﻴﺎﺱ ﻟﺘﺤﺪﻳﺪ ﻣﺪﻯ ﲣﻠﻒ‪ ،‬ﺃﻭ ﺗﻘﺪﻡ ﺍﻗﺘﺼﺎﺩ ﺩﻭﻟﺔ ﻣﺎ‪ ،‬ﻭﻫﺬﺍﻥ‬
‫ﺍﳌﻘﻴﺎﺳﺎﻥ ﳘﺎ‪ :‬ﺍﻟﺪﺧﻞ ﺍﻟﻘﻮﻣﻲ ﻟﻠﺒﻠﺪﺍﻥ‪ ،‬ﻭﻣﺘﻮﺳﻂ ﺍﻟﺪﺧﻞ ﺍﻟﻔﺮﺩﻱ‪.‬‬
‫ﻓﺎﻷﻭﻝ‪ :‬ﳛﺪﺩ ﻣﺪﻯ ﺍﻣﺘﻼﻙ ﺍﻟﺪﻭﻟﺔ ﻟﺮﺅﻭﺱ ﺍﻷﻣﻮﺍﻝ‪ ،‬ﻭﻗﺪﺭ‪‬ﺎ ﻋﻠﻰ ﲢﻘﻴﻖ ﺍﻟﺘﻨﻤﻴﺔ ﺍﻟـﺸﺎﻣﻠﺔ‪ ،‬ﻭﺗـﻮﻓﲑ‬
‫ﳐﺘﻠﻒ ﻣﺘﻄﻠﺒﺎﺕ‪ ،‬ﻭﺣﺎﺟﺎﺕ ﺍﳌﺸﺎﺭﻳﻊ ﺍﻟﻜﱪﻯ‪ ،‬ﻭﺍﻹﳒﺎﺯﺍﺕ ﺍﻟﻀﺨﻤﺔ ﺍﻟﱵ ﺗﺘﻮﻻﻫﺎ‪.‬‬
‫ﻭﺍﻟﺜﺎﱐ‪ :‬ﳛﺪﺩ ﻣﺪﻯ ﻗﺪﺭﺓ ﺍﻟﻔﺮﺩ ﻋﻠﻰ ﺗﺄﻣﲔ ﳐﺘﻠﻒ ﺣﺎﺟﺎﺗﻪ ﺍﻻﺳـﺘﻬﻼﻛﻴﺔ ﻛﺎﻟﻐـﺬﺍﺀ‪ ،‬ﻭﺍﻟﻌـﻼﺝ‪،‬‬
‫ﻭﺍﻟﺘﻌﻠﻴﻢ…ﺍﱁ‪ ،‬ﺗﺒﻌﺎ ﳌﺘﻮﺳﻂ ﺍﻟﺪﺧﻞ ﺍﻟﺬﻱ ﻳﻨﺎﻟﻪ‪ ،‬ﻓﻜﻠﻤﺎ ﻗﻞ ﺩﺧﻠﻪ‪ ،‬ﻛﻠﻤﺎ ﺍﳔﻔﺾ ﻣﺴﺘﻮﻯ ﺍﺳﺘﻬﻼﻛﻪ‬
‫) ‪ (12‬آﺎﻣﻞ ﺑﻜﺮي‪ :‬اﻟﺘﻨﻤﻴﺔ اﻻﻗﺘﺼﺎدﻳﺔ‪) ،‬ﺑﻴﺮوت‪ ،‬دار اﻟﻨﻬﻀﺔ اﻟﻌﺮﺑﻴﺔ‪ ،‬د‪.‬ط‪1986 ،‬م( ص‪.9:‬‬
‫) ‪ (13‬ﻧﺨﺒﺔ ﻣﻦ اﻷﺳﺎﺗﺬة اﻟﻤﺼﺮﻳﻴﻦ‪ ،‬واﻟﻌﺮب اﻟﻤﺘﺨﺼﺼﻴﻦ‪ :‬ﻣﻌﺠﻢ اﻟﻌﻠﻮم اﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ص‪.133 :‬‬
‫) ‪ (14‬اﻟﻤﻮﺳﻮﻋﺔ اﻟﻌﺮﺑﻴﺔ اﻟﻤﻴﺴﺮة‪) ،‬اﻟﻘﺎهﺮة‪ ،‬دار اﻟﺠﻴﻞ‪ ،‬ط‪2001 ،2 :‬م( م‪ ،2 :‬ص‪.684 :‬‬
‫) ‪ (15‬ﺣﺴﻴﻦ ﻋﻤﺮ‪ :‬ﻣﻮﺳﻮﻋﺔ اﻟﻤﺼﻄﻠﺤﺎت اﻻﻗﺘﺼﺎدﻳﺔ‪) ،‬ﺟﺪة‪ ،‬دار اﻟﺸﺮوق‪ ،‬ط‪1979 ،3 :‬م( ص‪.67 :‬‬
‫ﻟﺸﱴ ﺍﻻﺣﺘﻴﺎﺟﺎﺕ ﺳﻮﺍﺀ ﺍﻟﻀﺮﻭﺭﻳﺔ ﻣﻨﻬﺎ‪ ،‬ﺃﻭ ﺍﻟﻜﻤﺎﻟﻴﺔ‪ .‬ﻭﻟﻜﻦ ﻭﺇﻥ ﻛﺎﻥ ﻫﺬﺍﻥ ﺍﳌﻘﻴﺎﺳﺎﻥ ﻳﺴﺎﻋﺪﺍﻥ ﰲ‬
‫ﲢﺪﻳﺪ ﻣﺪﻯ ﲣﻠﻒ ﺍﻗﺘﺼﺎﺩ ﺩﻭﻟﺔ ﻣﺎ‪ ،‬ﺃﻭ ﺗﻘﺪﻣﻬﺎ؛ ﻓﺈ‪‬ﻤﺎ ﻳﻌﺘﱪﺍﻥ ﳎﺮﺩ ﻣﺆﺷﺮ ﻟﺬﻟﻚ‪ ،‬ﻭﻫﺬﺍ ﻷﻥ ﻛـﺜﲑﺍ‬
‫ﻣﻦ ﺍﻟﺪﻭﻝ ﺍﳌﺘﺨﻠﻔﺔ ﻳﻔﻮﻕ ﺩﺧﻞ ﺍﻟﻔﺮﺩ ﻓﻴﻬﺎ ﺩﺧﻞ ﺍﻟﻔﺮﺩ ﰲ ﺃﻱ ﺩﻭﻟﺔ ﺃﺧﺮﻯ‪ ،‬ﻛﺪﻭﻝ ﺍﳋﻠﻴﺞ ﺍﻟﻌـﺮﰊ‬
‫ﻣﺜﻼ‪.‬‬
‫‪ -3‬ﺍﳉﺎﻧﺐ ﺍﻻﺟﺘﻤﺎﻋﻲ‪:‬‬
‫ﺃ‪ -‬ﺇﻥ ﻣﺎﻟﻚ ﺑﻦ ﻧﱯ ﺣﲔ ﺗﻄﺮﻕ ﳌﺸﻜﻠﺔ ﺍﻟﺘﺨﻠﻒ ﺍﻋﺘﱪﻩ ﻇﺎﻫﺮﺓ ﺍﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻓﻘﺎﻝ‪" :‬ﺍﻟﺘﺨﻠـﻒ ﻫـﻮ‬
‫ﻇﺎﻫﺮﺓ ﺍﺟﺘﻤﺎﻋﻴﺔ ﺳﻠﺒﻴﺔ‪ ،‬ﻭﻫﻲ ﻣﻈﻬﺮ ﻣﻦ ﻣﻈﺎﻫﺮ ﻣﺸﻜﻠﺔ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﱂ ﳛﺴﻦ ﺍﺳﺘﻌﻤﺎﻝ ﻭﺳـﺎﺋﻠﻪ‬
‫ﺍﻷﻭﻟﻴﺔ‪ :‬ﺍﻟﺘﺮﺍﺏ‪ ،‬ﻭﺍﻟﺰﻣﻦ ﺑﺼﻮﺭﺓ ﻓﻌﺎﻟﺔ‪ ،‬ﺃﻭ ﻳﻜﻮﻥ ﻗﺪ ﻧﺴﻲ ﻣﺎ ﺗﻌﻠﻤﻪ ﻣﻦ ﻫﺬﺍ ﺍﻻﺳﺘﻌﻤﺎﻝ")‪.(16‬‬
‫ﺏ‪ -‬ﺃﻣﺎ ﺃﲪﺪ ﻗﺎﺋﺪ ﺑﺮﻛﺎﺕ؛ ﻓﺈﻧﻪ ﺣﺪﺩ ﻣﻌﺎﱂ‪ ،‬ﻭﺧﺼﺎﺋﺺ ﺍﺠﻤﻟﺘﻤﻊ ﺍﳌﺘﺨﻠﻒ ﺑﻨﺴﺒﺘﻬﻤﺎ ﺇﱃ ﻣﻌﺎﱂ‪،‬‬
‫ﻭﺧﺼﺎﺋﺺ ﺍﻟﻌﺼﺮ‪ ،‬ﻭﺍﳊﻀﺎﺭﺓ ﺁﺧﺬﺍ ﺑﻌﲔ ﺍﻻﻋﺘﺒﺎﺭ ﻋﻮﺍﻣﻞ ﲤﺲ ﺍﳉﺎﻧﺒﲔ ﺍﳌﺎﺩﻱ‪ ،‬ﻭﺍﳌﻌﻨﻮﻱ ﻋﻠﻰ ﺍﻟﻨﺤﻮ‬
‫ﺍﻵﰐ‪" :‬ﺍﻟﻔﻘﺮ‪ :‬ﻭﻫﻮ ﻣﻌﺪﻝ ﻣﺘﺪﻥ ﻟﻠﺪﺧﻞ ﺍﻟﻔﺮﺩﻱ‪ ،‬ﻭﺍﳌﺮﺽ‪ :‬ﻭﻳﻌﲏ ﺍﻟﻨﻘﺺ ﺍﻟﻜﺒﲑ ﰲ ﺍﳋﺪﻣﺎﺕ‬
‫ﺍﻟﺼﺤﻴﺔ‪ ،‬ﻭﺍﳉﻬﻞ‪ :‬ﻭﻳﻌﲏ ﻧﺴﺒﺔ ﻣﻨﺨﻔﻀﺔ ﰲ ﻋﺪﺩ ﺍﻟﺬﻳﻦ ﳚﻴﺪﻭﻥ ﺍﻟﻘﺮﺍﺀﺓ‪ ،‬ﻭﺍﻟﻜﺘﺎﺑﺔ‪ ،‬ﻛﻠﻬﺎ ﺃﻣﺜﻠﺔ ﻣﺎﺩﻳﺔ‬
‫ﻋﻠﻰ ﺍﻟﺘﺨﻠﻒ؛ ﺑﻴﻨﻤﺎ ﻳﺸﻤﻞ ﺍﳉﺎﻧﺐ ﺍﳌﻌﻨﻮﻱ ﻟﻠﺘﺨﻠﻒ ﻣﻔﺎﻫﻴﻢ‪ ،‬ﻭﺳﻠﻮﻛﻴﺎﺕ ﻣﺘﻌﺪﺩﺓ‪ :‬ﻛﺎﻧﺘﺸﺎﺭ‬
‫ﺍﳋﺮﺍﻓﺎﺕ ﰲ ﺍﺠﻤﻟﺘﻤﻊ‪ ،‬ﻭﻋﺪﻡ ﺍﺗﺒﺎﻉ ﺍﻟﻘﻮﺍﻧﲔ‪ ،‬ﻭﺍﻷﻧﻈﻤﺔ‪ ،‬ﻭﺍﻟﻌﺰﻭﻑ ﻋﻦ ﺍﳌﺸﺎﺭﻛﺔ ﰲ ﺍﻷﻧﺸﻄﺔ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﺍﻻﻗﺘﺼﺎﺩﻳﺔ‪ ،‬ﳑﺎ ﳝﻜﻦ ﺃﻥ ﻧﺴﻤﻴﻪ ﺑﺎﻟﺴﻠﺒﻴﺔ‪ ،‬ﻛﻤﺎ ﻳﺸﻤﻞ ﺁﻓﺎﺕ ﺍﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﺃﺧﻼﻗﻴﺔ‬
‫ﻛﺎﻟﻨﻔﺎﻕ‪ ،‬ﻭﺍﻟﻘﻠﻖ‪ ،‬ﻭﺍﳋﻮﻑ")‪.(17‬‬
‫ﺑﻌﺪ ﻫﺬﻳﻦ ﺍﻟﺘﻌﺮﻳﻔﲔ ﳝﻜﻦ ﺍﻋﺘﺒﺎﺭ ﺍﻟﺘﺨﻠﻒ ﺍﻻﺟﺘﻤﺎﻋﻲ ﺑﺄﻧﻪ‪ :‬ﺳﻴﺎﺩﺓ ﲨﻠﺔ ﻣﻦ ﺍﳌﻈﺎﻫﺮ ﺍﻟﺴﻠﺒﻴﺔ‬
‫ﰲ ﺍﺠﻤﻟﺘﻤﻊ ﻛﺎﻟﻔﻘﺮ‪ ،‬ﻭﺍﳉﻮﻉ‪ ،‬ﻭﺍﻷﻣﻴﺔ‪ ،‬ﻭﺍﻧﺘﺸﺎﺭ ﺍﻵﻓﺎﺕ ﺍﳌﺨﺘﻠﻔﺔ ﻛﺎﻟﺴﺮﻗﺔ‪ ،‬ﻭﺍﳉﺮﳝﺔ‪ ،‬ﻭﺍﻟﻨﻔﺎﻕ‪ ،‬ﻭﻫـﺬﺍ‬
‫ﺭﺍﺟﻊ ﺇﱃ ﺳﻠﺒﻴﺔ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﱂ ﻳﺴﺘﻐﻞ ﳐﺘﻠﻒ ﺍﻹﻣﻜﺎﻧﺎﺕ‪ ،‬ﻭﺍﻟﻮﺳﺎﺋﻞ ﺍﳌﺘﺎﺣﺔ ﻟﻪ‪.‬‬
‫ﻣﻦ ﺧﻼﻝ ﻛﻞ ﺍﻟﺘﻌﺮﻳﻔﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ ﻟﻠﺘﺨﻠﻒ ﻣﻦ ﳐﺘﻠﻒ ﺍﳉﻮﺍﻧﺐ‪ :‬ﺍﻟﺜﻘﺎﻓﻴـﺔ‪ ،‬ﻭﺍﻻﻗﺘـﺼﺎﺩﻳﺔ‪،‬‬
‫ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺃﺻﻞ ﺇﱃ ﺍﻟﻘﻮﻝ؛ﺑﺄﻥ ﺍﻟﺘﺨﻠﻒ ﻇﺎﻫﺮﺓ ﺳﻠﺒﻴﺔ ﺗﺼﻴﺐ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻭﺗﺼﻴﺐ ﺍﺠﻤﻟﺘﻤﻊ‪ ،‬ﻭﺗﻜـﻮﻥ‬
‫ﺫﺍﺕ ﺗﺄﺛﲑ ﻋﻠﻰ ﳐﺘﻠﻒ ﻧﻮﺍﺣﻲ‪ ،‬ﻭﳎﺎﻻﺕ ﺍﳊﻴﺎﺓ ﻓﻴﻪ؛ ﻷﻥ ﻛﻞ ﻋﻨﺎﺻﺮﻫﺎ ﻣﺮﺗﺒﻄﺔ‪ ،‬ﻭﻣﺘـﺸﺎﺑﻜﺔ ﻣـﻊ‬
‫ﺑﻌﻀﻬﺎ ﺍﻟﺒﻌﺾ‪ ،‬ﻭﳍﺬﺍ ﻓﺈﻥ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﻟﺘﺨﻠﻒ ﻫﻮ ﺣﺪﻳﺚ ﺷﺎﻣﻞ ﻋﻦ ﲣﻠﻒ ﺍﻗﺘﺼﺎﺩﻱ‪ ،‬ﻭﺍﺟﺘﻤﺎﻋﻲ‪،‬‬
‫ﻭﺛﻘﺎﰲ…ﺇﱁ ﻛﻤﺎ ﻗﺎﻝ ﳏﻤﺪ ﺍﳉﻮﻫﺮﻱ‪" :‬ﺍﻟﺘﺨﻠﻒ ﻫﻮ ﺣﺎﻟﺔ ﲣﻠﻒ ﺍﻷﺳﺎﻟﻴﺐ ﺍﻟﻔﻨﻴﺔ )ﺍﻟﺘﻜﻨﻮﻟﻮﺟﻴﺔ(‪،‬‬
‫ﻭﺍﻻﻗﺘﺼﺎﺩﻳﺔ‪ ،‬ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﰲ ﳎﺘﻤﻊ ﻣﻌﲔ ﻋﻦ ﺍﳌﺴﺘﻮﻯ ﺍﻟﺬﻱ ﻛﺎﻥ ﺑﻮﺳﻊ ﺫﻟﻚ ﺍﺠﻤﻟﺘﻤﻊ ﺃﻥ ﻳﺒﻠﻐـﻪ ﰲ‬
‫) ‪ (16‬ﻣﺎﻟﻚ ﺑﻦ ﻧﺒﻲ‪ :‬اﻟﻘﻀﺎﻳﺎ اﻟﻜﺒﺮى‪) ،‬دﻣﺸﻖ‪ ،‬دار اﻟﻔﻜﺮ واﻟﺠﺰاﺋﺮ‪ ،‬دار اﻟﻔﻜﺮ‪ ،‬ط‪1991 ،1 :‬م( ص‪.70 :‬‬
‫) ‪ (17‬أﺣﻤﺪ ﻗﺎﺋﺪ ﺑﺮآﺎت‪ :‬اﻟﺘﺨﻠﻒ‪...‬ﻟﻤﺎذا؟ واﻟﺘﻘﺪم‪...‬ﻟﻢ ﻻ؟‪) ،‬دﻣﺸﻖ‪ ،‬دار اﻟﻔﻜﺮ‪ ،‬ط‪1407 ،1 :‬هـ‪1986 ،‬م( ص‪.20 :‬‬
‫ﺫﻟﻚ ﺍﻟﻮﻗﺖ‪ ،‬ﻭﺍﻟﺬﻱ ﺍﺳﺘﻄﺎﻋﺖ ﺃﻥ ﺗﺒﻠﻐﻪ ﺑﺎﻟﻔﻌﻞ ﳎﺘﻤﻌﺎﺕ ﺃﺧﺮﻯ ﰲ ﺃﻣﺎﻛﻦ ﺃﺧﺮﻯ ﻣﻦ ﺍﻟﻌـﺎﱂ…‬
‫ﻭﻳﺒﺪﻭ ﺍﻟﺘﺨﻠﻒ ﻋﻼﻭﺓ ﻋﻠﻰ ﺫﻟﻚ ‪-‬ﰲ ﻧﻘﺺ ﻣﺴﺘﻮﻯ ﺍﳌﻌﻠﻮﻣـﺎﺕ‪ ،‬ﻭﻗـﺼﻮﺭ ﺃﺳـﺎﻟﻴﺐ ﺍﻟـﺴﻠﻮﻙ‪،‬‬
‫ﻭﺍﻷﺳﺎﻟﻴﺐ ﺍﻟﻔﻨﻴﺔ‪ ،‬ﻭﻳﺒﺪﻭ ﺍﻟﺘﺨﻠﻒ ﺩﺍﺋﻤﺎ ﰲ ﺍﻧﺘﺸﺎﺭ ﺣﺎﻟﺔ ﺍﳉﻬﻞ‪ ،‬ﺃﻭ ﺍﻟﻼﻣﺒﺎﻻﺓ‪ ،‬ﺃﻭ ﻛﻼﳘﺎ ﻣﻌﺎ‪ ،‬ﳑـﺎ‬
‫ﻳﺘﺮﺗﺐ ﻋﻠﻴﻪ ﺩﺍﺋﻤﺎ ﻋﺠﺰ )ﻧﺴﱯ ﻃﺒﻌﺎ( ﻋﻦ ﺣﻞ ﻣﺸﻜﻼﺕ ﺍﻟﻮﺟﻮﺩ ﺍﻹﻧﺴﺎﱐ‪ ،‬ﻭﲢﻘﻴﻖ ﺍﻟﺮﻓﺎﻫﻴﺔ ﺍﳌﺎﺩﻳﺔ‪،‬‬
‫ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻷﺑﻨﺎﺀ ﺍﺠﻤﻟﺘﻤﻊ")‪.(18‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﱐ‪ :‬ﺗﻌﺮﻳﻒ ﺍﳊﻀﺎﺭﺓ‬
‫ﺃﻭﻻ‪ :‬ﺍﳌﻌﲎ ﺍﻟﻠﻐﻮﻱ‬
‫ﻭﺭﺩ ﰲ ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ)‪ :(19‬ﺣﻀﺮ‪ :‬ﺍﳊﻀﻮﺭ ﻧﻘﻴﺾ ﺍﳌﻐﻴﺐ‪ ،‬ﻭﺍﻟﻐﻴﺒﺔ‪.‬‬
‫ﻭﺍﳊﻀﺮ‪ :‬ﺧﻼﻑ ﺍﻟﺒﺪﻭ‪ ،‬ﻭﺍﳊﺎﺿﺮ‪ :‬ﺧﻼﻑ ﺍﻟﺒﺎﺩﻱ‪ ،‬ﻭﰲ ﺍﳊﺪﻳﺚ‪» :‬ﻻ ﻳﺒﻊ ﺣﺎﺿﺮ ﻟﺒﺎﺩ «)‪.(20‬‬
‫ﺍﳊﺎﺿﺮ‪ :‬ﺍﳌﻘﻴﻢ ﰲ ﺍﳌﺪﻥ‪ ،‬ﻭﺍﻟﻘﺮﻯ‪ ،‬ﻭﺍﻟﺒﺎﺩﻱ‪ :‬ﺍﳌﻘﻴﻢ ﺑﺎﻟﺒﺎﺩﻳﺔ‪.‬‬
‫ﻭﺍﳊﻀﺎﺭﺓ‪ :‬ﺍﻹﻗﺎﻣﺔ ﰲ ﺍﳊﻀﺮ‪ ،‬ﻭﺍﳊﺎﺿﺮﺓ ﺍﳊﻲ ﺍﻟﻌﻈﻴﻢ‪.‬‬
‫ﻭﺟﺎﺀ ﰲ ﺗﺎﺝ ﺍﻟﻌﺮﻭﺱ)‪:(21‬‬
‫ﺍﳊﺎﺿﺮﺓ‪ ،‬ﻭﺍﳊﻀﺮﺓ‪ ،‬ﻭﺍﳊﻀﺮ ﻫﻲ‪ :‬ﺍﳌﺪﻥ‪ ،‬ﻭﺍﻟﻘﺮﻯ‪ ،‬ﻭﺍﻟﺮﻳﻒ‪.‬ﲰﻴﺖ ﺑـﺬﻟﻚ ﻷﻥ ﺃﻫﻠـﻬﺎ ﺣـﻀﺮﻭﺍ‬
‫ﺍﻷﻣﺼﺎﺭ‪ ،‬ﻭﻣﺴﺎﻛﻦ ﺍﻟﺪﻳﺎﺭ ﺍﻟﱵ ﻳﻜﻮﻥ ﳍﻢ ‪‬ﺎ ﻗﺮﺍﺭ‪.‬‬
‫ﻭﻫﻜﺬﺍ ﻳﺸﲑ ﺍﳌﻌﲎ ﺍﻟﻠﻐﻮﻱ ﻟﻠﺤﻀﺎﺭﺓ ﺇﱃ ﺃ‪‬ﺎ ﲤﺜﻞ ﺍﻹﻗﺎﻣﺔ ﰲ ﺍﳊﻀﺮ؛ ﺃﻱ ﰲ ﺍﳌﺪﻥ‪ ،‬ﻭﺍﻟﻘﺮﻯ‪،‬‬
‫ﻭﺍﻷﺭﻳﺎﻑ‪ ،‬ﻭﻣﺎ ﲤﺜﻠﻪ ﻫﺬﻩ ﺍﳌﻮﺍﻗﻊ ﻣﻦ ﺍﻻﺳﺘﻘﺮﺍﺭ ﻟﺴﻜﺎ‪‬ﺎ‪ ،‬ﲞﻼﻑ ﺍﻟﺒﺎﺩﻱ ﺍﻟﺬﻱ ﻳﺴﻜﻦ ﺍﻟﺒﺎﺩﻳﺔ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﺍﳌﻌﲎ ﺍﻻﺻﻄﻼﺣﻲ‬
‫ﻳﻌﺪ ﺗﻌﺮﻳﻒ ﺍﳊﻀﺎﺭﺓ ﻣﻦ ﺃﺑﺮﺯ ﺍﻟﺘﻌﺮﻳﻔﺎﺕ ﺍﻟﱵ ﺍﻛﺘﻨﻔﻬﺎ ﺍﻟﺘﻌﺪﺩ‪ ،‬ﻭﺍﻟﺘﻨﻮﻉ ﺑﲔ ﳐﺘﻠﻒ ﺍﻟﺪﺍﺭﺳﲔ‬
‫ﻭﺍﻟﺒﺎﺣﺜﲔ ﺍﻟﻌﺮﺏ‪ ،‬ﻭﻫﺬﺍ ﺭﺍﺟﻊ ﺇﱃ ﻋﺪﺓ ﺃﺳﺒﺎﺏ؛ ﻟﻌﻞ ﺃﺑﺮﺯﻫﺎ ﺍﻟﺘﻘﺎﺭﺏ ﺍﻟﻜﺒﲑ ﺑﲔ ﻟﻔﻈﺔ ﺍﳊـﻀﺎﺭﺓ‪،‬‬
‫ـﱵ‪ CULTURE:‬ﻭ‬
‫ـﺔ ﻛﻠﻤـ‬
‫ـﻦ ﺗﺮﲨـ‬
‫ـﺎﺟﻢ ﻋـ‬
‫ـﻮ ﻧـ‬
‫ـﺔ‪ ،‬ﻭﻫـ‬
‫ـﺔ‪ ،‬ﻭﺍﳌﺪﻧﻴـ‬
‫ـﱵ‪ :‬ﺍﻟﺜﻘﺎﻓـ‬
‫ﻭﻟﻔﻈـ‬
‫‪ CIVILIZATION‬ﺇﱃ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ .‬ﻳﻘﻮﻝ ﻧﺼﺮ ﳏﻤﺪ ﻋﺎﺭﻑ‪" :‬ﺇﻥ ﻫﻨﺎﻙ ﺍﺿﻄﺮﺍﺑﺎ ﻭﺍﺿـﺤﺎ‬
‫) ‪ (18‬ﻣﺤﻤﺪ اﻟﺠﻮهﺮي‪ :‬ﻋﻠﻢ اﻻﺟﺘﻤﺎع‪ ،‬وﻗﻀﺎﻳﺎ اﻟﺘﻨﻤﻴﺔ ﻓﻲ اﻟﻌﺎﻟﻢ اﻟﺜﺎﻟﺚ‪) ،‬اﻟﻘﺎهﺮة‪ ،‬دار اﻟﻤﻌﺎرف‪ ،‬ط‪1982 ،3:‬م( ص‪. 20:‬‬
‫) ‪ (19‬اﺑﻦ ﻣﻨﻈﻮر‪ :‬ﻟﺴﺎن اﻟﻌﺮب اﻟﻤﺤﻴﻂ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ص‪. 658 :‬‬
‫) ‪ (20‬اﻟﺒﺨﺎري‪ :‬ﺻﺤﻴﺢ اﻟﺒﺨﺎري‪،‬ﺗﺤﻘﻴﻖ‪ :‬ﻣﺤﺐ اﻟﺪﻳﻦ اﻟﺨﻄﻴﺐ‪)،‬ﺑﻴﺮوت‪ ،‬دار إﺣﻴﺎء اﻟﺘﺮاث اﻟﻌﺮﺑﻲ‪ ،‬ط‪1400 ،1 :‬هـ(‪ ،‬آﺘﺎب‪ :‬اﻟﺒﻴﻮع‪ ،‬ﺑﺎب‪ :‬اﻟﻨﻬﻲ ﻟﻠﺒﺎﺋﻊ أن ﻻ ﻳﺤﻔﻞ‬
‫اﻹﺑﻞ واﻟﺒﻘﺮ واﻟﻐﻨﻢ وآﻞ ﻣﺤﻔﻠﺔ واﻟﻤﺼﺮاة‪...‬رﻗﻢ اﻟﺤﺪﻳﺚ‪ ،2150 :‬ج‪ ،2 :‬ص‪ .102 :‬وآﺘﺎب‪ :‬اﻹﺟﺎرة‪ ،‬ﺑﺎب‪ :‬أﺟﺮ اﻟﺴﻤﺴﺮة‪ ،‬رﻗﻢ اﻟﺤﺪﻳﺚ‪ ،2274 :‬ج‪ ،2 :‬ص‪.135 :‬‬
‫وآﺘﺎب‪ :‬اﻟﺸﺮوط‪ ،‬ﺑﺎب‪ :‬ﻣﺎ ﻻ ﻳﺠﻮز ﻣﻦ اﻟﺸﺮوط ﻓﻲ اﻟﻨﻜﺎح‪ ،‬رﻗﻢ اﻟﺤﺪﻳﺚ‪ ،2723 :‬ج‪ ،2 :‬ص‪ .276 :‬وﻣﺴﻠﻢ‪ :‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﻣﺤﻤﺪ ﻓﺆاد ﻋﺒﺪ اﻟﺒﺎﻗﻲ‪) ،‬ﺑﻴﺮوت‪،‬‬
‫دار اﻟﻜﺘﺐ اﻟﻌﻠﻤﻴﺔ‪ ،‬د‪.‬ط‪ ،‬د‪.‬ت(‪ ،‬آﺘﺎب‪ :‬اﻟﺒﻴﻮع‪ ،‬ﺑﺎب‪ :‬ﺗﺤﺮﻳﻢ ﺑﻴﻊ اﻟﺤﺎﺿﺮ ﻟﻠﺒﺎدي‪ ،‬رﻗﻢ اﻟﺤﺪﻳﺚ‪ ،1520:‬ج‪ ،3 :‬ص‪ .1157 :‬وآﺘﺎب‪ :‬اﻟﻨﻜﺎح‪ ،‬ﺑﺎب‪ :‬ﺗﺤﺮﻳﻢ اﻟﺨﻄﺒﺔ ﻋﻠﻰ‬
‫ﺧﻄﺒﺔ أﺧﻴﻪ ﺣﺘﻰ ﻳﺄذن أو ﻳﺘﺮك‪ ،‬رﻗﻢ اﻟﺤﺪﻳﺚ‪ ،1413 :‬ج‪ ،2 :‬ص‪.1033 :‬‬
‫) ‪ (21‬ﻣﺤﻤﺪ ﻣﺮﺗﻀﻰ اﻟﺰﺑﻴﺪي‪ :‬ﺗﺎج اﻟﻌﺮوس ﻣﻦ ﺟﻮاهﺮ اﻟﻘﺎﻣﻮس‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ج‪ ،3 :‬ص‪. 146 :‬‬
‫ﰲ ﺍﻟﻔﻜﺮ ﺍﻟﻌﺮﰊ ﻋﻨﺪ ﺗﻌﺎﻣﻠﻪ ﻣـﻊ ﻣﻔﻬـﻮﻣﻲ‪ "CULTURE" :‬ﻭ"‪"CIVILIZATION‬‬
‫ﺣﻴﺚ ﻗﺪﻡ ﻟﻠﻤﻔﻬﻮﻣﲔ ﺍﻷﻭﺭﺑﻴﲔ ﺛﻼﺛﺔ ﺃﻟﻔﺎﻅ ﻋﺮﺑﻴﺔ ﻫﻲ‪" :‬ﺍﻟﺜﻘﺎﻓﺔ" ﻭ"ﺍﳊﻀﺎﺭﺓ" ﻭ"ﺍﳌﺪﻧﻴـﺔ"‪ .‬ﻓﻤـﻦ‬
‫ﺗﺮﺟﻢ ‪ CULTURE‬ﺇﱃ ﺛﻘﺎﻓﺔ‪ ،‬ﻓﻘﺪ ﺗﺮﺟﻢ ‪ CIVILIZATION‬ﺇﱃ ﺣـﻀﺎﺭﺓ‪ ،‬ﻭﻣـﻦ‬
‫ﺗﺮﺟﻢ ‪ CULTURE‬ﺇﱃ ﺣﻀﺎﺭﺓ‪ ،‬ﺗﺮﺟﻢ ‪ CIVILIZATION‬ﺇﱃ ﻣﺪﻧﻴﺔ‪ ،‬ﻭﰲ ﻛﻞ ﺣﺎﻟﺔ‬
‫ﳜﺘﻠﻒ ﺗﻌﺮﻳﻒ ﺍﳌﻔﻬﻮﻡ ﺍﻟﻌﺮﰊ ﻋﻦ ﺍﻵﺧﺮ‪ ،‬ﻓﻔﻲ ﺍﳊﺎﻟﺔ ﺍﻷﻭﱃ؛ ﺗﻜﻮﻥ ﺍﻟﺜﻘﺎﻓﺔ ﻫﻲ ﺍﳉﺎﻧﺐ ﺍﻟﻔﻜﺮﻱ ﻣﻦ‬
‫ﺍﳊﻴﺎﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﻭﺗﻜﻮﻥ ﺍﳊﻀﺎﺭﺓ ﻫﻲ ﺍﳉﺎﻧﺐ ﺍﳌﺎﺩﻱ ﻣﻨﻬﺎ‪ ،‬ﻭﰲ ﺍﳊﺎﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ؛ ﺗﻜﻮﻥ ﺍﳊﻀﺎﺭﺓ ﻫـﻲ‬
‫ﺍﳉﺎﻧﺐ ﺍﻟﻔﻜﺮﻱ‪ ،‬ﻭﺗﻜﻮﻥ ﺍﳌﺪﻧﻴﺔ ﻫﻲ ﺍﳉﺎﻧﺐ ﺍﳌﺎﺩﻱ ﻣﻨﻬﺎ")‪.(22‬‬
‫ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﺈﻧﲏ ﺳﺄﻭﺭﺩ ﻓﻴﻤﺎ ﻳﻠﻲ ﺑﻌﺾ ﺍﻟﺘﻌﺮﻳﻔﺎﺕ ﺍﻟﱵ ﺣﺎﻭﻝ ﺃﺻﺤﺎ‪‬ﺎ ﻣﻦ ﺧﻼﳍﺎ ﺇﻋﻄﺎﺀ‬
‫ﺍﳌﻌﲎ ﺍﻟﺪﻗﻴﻖ ﻟﻠﺤﻀﺎﺭﺓ ﲝﻴﺚ ﻳﻜﻮﻥ ﻣﺘﻮﺍﻓﻘﺎ ﻣﻊ ﺍﳌﻌﲎ ﺍﻟﻠﻐﻮﻱ ﺍﻟﻌﺮﰊ‪ ،‬ﻭﻣﺘﻜﺎﻣﻼ ﻣﻌﻪ‪.‬‬
‫‪ -1‬ﻋﺮﻑ ﺣﺴﲔ ﻣﺆﻧﺲ ﺍﳊﻀﺎﺭﺓ ﻓﺎﻋﺘﱪﻫﺎ‪" :‬ﲦﺮﺓ ﻛﻞ ﺟﻬﺪ ﻳﻘﻮﻡ ﺑﻪ ﺍﻹﻧﺴﺎﻥ ﻟﺘﺤﺴﲔ ﻇﺮﻭﻑ‬
‫ﺣﻴﺎﺗﻪ‪ ،‬ﺳﻮﺍﺀ ﺃﻛﺎﻥ ﺍﺠﻤﻟﻬﻮﺩ ﺍﳌﺒﺬﻭﻝ ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﺗﻠﻚ ﺍﻟﺜﻤﺮﺓ ﻣﻘﺼﻮﺩﺍ‪ ،‬ﺃﻭ ﻏﲑ ﻣﻘﺼﻮﺩ‪ ،‬ﺳﻮﺍﺀ ﺃﻛﺎﻧﺖ‬
‫ﺍﻟﺜﻤﺮﺓ ﻣﺎﺩﻳﺔ‪ ،‬ﺃﻭ ﻣﻌﻨﻮﻳﺔ")‪.(23‬‬
‫ﻳﺒﲔ ﻫﺬﺍ ﺍﻟﺘﻌﺮﻳﻒ؛ ﺃﻥ ﺳﻌﻲ ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﲢﺴﲔ ﳐﺘﻠﻒ ﻇﺮﻭﻓﻪ‪ ،‬ﻭﺃﻭﺿﺎﻋﻪ ﺍﻟﱵ ﻳﻌﻴﺸﻬﺎ‪ ،‬ﻭﻣﺎ ﻳﺘﺤﻘﻖ‬
‫ﻋﻨﻪ ﻣﻦ ﲦﺎﺭ‪ ،‬ﻭﻧﺘﺎﺋﺞ ﻣﺎﺩﻳﺔ‪ ،‬ﺃﻭ ﻣﻌﻨﻮﻳﺔ ﻫﻮ ﺍﳊﻀﺎﺭﺓ؛ ﺃﻱ ﺃﻥ ﺍﳊﻀﺎﺭﺓ‪ :‬ﻫﻲ ﲝﺚ ﺍﻹﻧﺴﺎﻥ ﻋﻦ‬
‫ﺍﻷﺣﺴﻦ‪ ،‬ﻭﺳﻌﻴﻪ ﻭﺭﺍﺀ ﺭﻓﻊ ﻣﺴﺘﻮﺍﻩ ﺍﳌﻌﻴﺸﻲ ﺇﱃ ﺃﺣﺴﻦ ﺍﻟﺪﺭﺟﺎﺕ‪ ،‬ﻭﺍﻟﺘﺨﻠﻲ ﻋﻦ ﺍﳊﻴﺎﺓ ﺍﻟﺒﺪﺍﺋﻴﺔ‬
‫ﺍﻟﺼﻌﺒﺔ ﺑﻜﻞ ﻣﺎ ﲢﻮﻳﻪ ﻣﻦ ﺷﻈﻒ‪ ،‬ﻭﺑﺆﺱ‪ ،‬ﻭﻋﻨﺎﺀ‪.‬‬
‫‪ -2‬ﺃﻣﺎ ﻣﺎﻟﻚ ﺑﻦ ﻧﱯ؛ ﻓﺈﻧﻪ ﻳﻘﻮﻝ ﰲ ﺗﻌﺮﻳﻒ ﺍﳊﻀﺎﺭﺓ‪:‬‬
‫ﺃ‪" -‬ﻭﰲ ﺍﺳﺘﺨﺪﺍﻣﻨﺎ ﻟﻠﻤﺼﻄﻠﺤﺎﺕ ﺍﻟﺒﻴﻮﻟﻮﺟﻴﺔ ﳒﺪ ﺃﻥ ﺍﳊﻀﺎﺭﺓ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻟﻌﻼﺋﻖ ﺑﲔ ﺍﺠﻤﻟﺎﻝ‬
‫ﺍﳊﻴﻮﻱ "ﺍﻟﺒﻴﻮﻟﻮﺟﻲ" ﺣﻴﺚ ﻳﻨﺸﺄ‪ ،‬ﻭﻳﺘﻘﻮﻯ ﻫﻴﻜﻠﻬﺎ‪ ،‬ﻭﺑﲔ ﺍﺠﻤﻟﺎﻝ ﺍﻟﻔﻜﺮﻱ ﺣﻴﺚ ﺗﻮﻟﺪ‪ ،‬ﻭﺗﻨﻤﻮ‬
‫ﺭﻭﺣﻬﺎ")‪.(24‬‬
‫ﺏ‪ -‬ﻭﻳﻘﻮﻝ ﺃﻳﻀﺎ‪" :‬ﺇﻥ ﺍﳊﻀﺎﺭﺓ ﻫﻲ ﳎﻤﻮﻉ ﺍﻟﺸﺮﻭﻁ ﺍﻷﺧﻼﻗﻴﺔ‪ ،‬ﻭﺍﳌﺎﺩﻳﺔ ﺍﻟﱵ ﺗﺘﻴﺢ ﺠﻤﻟﺘﻤﻊ ﻣﻌﲔ ﺃﻥ‬
‫ﻳﻘﺪﻡ ﻟﻜﻞ ﻓﺮﺩ ﻣﻦ ﺃﻓﺮﺍﺩﻩ ﰲ ﻛﻞ ﻃﻮﺭ ﻣﻦ ﺃﻃﻮﺍﺭ ﻭﺟﻮﺩﻩ‪ ،‬ﻣﻨﺬ ﺍﻟﻄﻔﻮﻟﺔ ﺇﱃ ﺍﻟﺸﻴﺨﻮﺧﺔ ﺍﳌﺴﺎﻋﺪﺓ‬
‫ﺍﻟﻀﺮﻭﺭﻳﺔ ﻟﻪ ﰲ ﻫﺬﺍ ﺍﻟﻄﻮﺭ‪ ،‬ﺃﻭ ﺫﺍﻙ ﻣﻦ ﺃﻃﻮﺍﺭ ﳕﻮﻩ")‪.(25‬‬
‫) ‪ (22‬ﻧﺼﺮ ﻣﺤﻤﺪ ﻋﺎرف‪ :‬اﻟﺤﻀﺎرة – اﻟﺜﻘﺎﻓﺔ – اﻟﻤﺪﻧﻴﺔ "دراﺳﺔ ﻟﺴﻴﺮة اﻟﻤﺼﻄﻠﺢ ودﻻﻟﺔ اﻟﻤﻔﻬﻮم"‪) ،‬ﻓﻴﺮﺟﻴﻨﻴﺎ‪ ،‬اﻟﻤﻌﻬﺪ اﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺮ اﻹﺳﻼﻣﻲ‪ ،‬د‪.‬ط‪1414 ،‬هـ‪،‬‬
‫‪1994‬م( ص‪.49 :‬‬
‫) ‪ (23‬ﺣﺴﻴﻦ ﻣﺆﻧﺲ‪ :‬اﻟﺤﻀﺎرة دراﺳﺔ ﻓﻲ أﺻﻮل‪ ،‬وﻋﻮاﻣﻞ ﻗﻴﺎﻣﻬﺎ وﺗﻄﻮرهﺎ‪) ،‬اﻟﻜﻮﻳﺖ‪ ،‬اﻟﻤﺠﻠﺲ اﻟﻮﻃﻨﻲ ﻟﻠﺜﻘﺎﻓﺔ واﻟﻔﻨﻮن واﻵداب‪ ،‬ط‪1998 ،2 :‬م( ص‪.15 :‬‬
‫) ‪ (24‬ﻣﺎﻟﻚ ﺑﻦ ﻧﺒﻲ ‪ :‬ﺷﺮوط اﻟﻨﻬﻀﺔ‪ ،‬ﺗﺮﺟﻤﺔ‪ :‬ﻋﻤﺮ آﺎﻣﻞ ﻣﺴﻘﺎوي و ﻋﺒﺪ اﻟﺼﺒﻮر ﺷﺎهﻴﻦ‪) ،‬دﻣﺸﻖ‪ ،‬دار اﻟﻔﻜﺮ‪ ،‬ط‪1420 ،4 :‬هـ‪2000 ،‬م( ص‪. 48 :‬‬
‫ﺇﻥ ﻣﺎﻟﻚ ﺑﻦ ﻧﱯ ﰲ ﻫﺬﻳﻦ ﺍﻟﺘﻌﺮﻳﻔﲔ ﻳﻌﺘﱪ ﺍﳊﻀﺎﺭﺓ ﻗﺎﺋﻤﺔ‪ ،‬ﻭﻣﺮﺗﻜﺰﺓ ﻋﻠﻰ ﻗﺎﻋﺪﺗﲔ ﳘﺎ‪:‬‬
‫ﺍﳉﺴﺪ‪ ،‬ﻭﺍﻟﺮﻭﺡ‪ ،‬ﻭﻻ ﳝﻜﻨﻬﺎ ﺑﺄﻱ ﺣﺎﻝ ﻣﻦ ﺍﻷﺣﻮﺍﻝ ﺃﻥ ﺗﺘﻤﺴﻚ ﺑﺈﺣﺪﺍﳘﺎ ﻭﺗﺘﺮﻙ ﺍﻷﺧﺮﻯ‪ ،‬ﺑﻞ ﺇ‪‬ﺎ‬
‫ﺗﺴﻌﻰ؛ ﻭﻣﻦ ﺧﻼﳍﻤﺎ ﺇﱃ ﺗﻠﺒﻴﺔ ﻛﻞ ﻣﺎ ﳛﺘﺎﺟﻪ ﺃﻓﺮﺍﺩ ﺍﺠﻤﻟﺘﻤﻊ ‪-‬ﰲ ﺃﻱ ﻣﺮﺣﻠﺔ ﻣﻦ ﻣﺮﺍﺣﻞ ﻋﻤﺮﻫﻢ‪-‬‬
‫ﻭﺗﻮﻓﲑ ﻣﺘﻄﻠﺒﺎ‪‬ﻢ‪ ،‬ﻭﺭﻏﺒﺎ‪‬ﻢ ﺍﳌﺨﺘﻠﻔﺔ‪.‬‬
‫‪ -3‬ﺑﻌﺪ ﻫﺬﻩ ﺍﻟﺘﻌﺮﻳﻔﺎﺕ ﺃﻭﺭﺩ ﺗﻌﺮﻳﻔﺎ ﻟﻠﺸﻴﺦ ﳏﻤﺪ ﺍﻟﻐﺰﺍﱄ ﳛﺪﺩ ﻓﻴﻪ ﺣﻘﻴﻘﺔ ﺍﳊﻀﺎﺭﺓ‪ ،‬ﻭﻛﻴﻒ ﺃ‪‬ـﺎ‬
‫ﲡﻌﻞ ﺍﻹﻧﺴﺎﻥ ﻳﻨﺼﻒ ﻧﻔﺴﻪ‪ ،‬ﻓﻼ ﻳﻘﺼﺮ ﰲ ﺣﻖ ﺍﷲ ‪ ،Ι‬ﻭﻻ ﰲ ﺣﻖ ﺍﳊﻴﺎﺓ ﻓﻴﻘﻮﻝ‪" :‬ﺇﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻗﺪ‬
‫ﺃﻭﺩﻉ ﺍﳌﺎﺩﺓ ﺳﺮ ﺍﻟﺮﻭﺡ‪ ،‬ﻭﻃﺒﻌﻬﺎ ﺑﻄﺎﺑﻊ ﺧﺎﻟﻘﻴﺘﻪ ﻟﺘﻜﻮﻥ ﺩﻟﻴﻼ‪ ،‬ﻭﺷﺎﻫﺪﺍ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻫﻮ ﺑـﺬﻟﻚ ﻳﻘـﺪﺱ‬
‫ﺍﳌﺎﺩﺓ‪ ،‬ﻭﻻ ﳛﻘﺮﻫﺎ‪ ،‬ﻭﻳﻔﺮﺽ ﻋﻠﻰ ﺍﳌﺮﺀ ﺍﳊﻀﺎﺭﺓ ﺍﻟﱵ ﻻ ﺣﻮﻝ ﻋﻨﻬﺎ‪ .‬ﻓﺈﺫﺍ ﺃﺧﺬ ﺑﺎﳌﺎﺩﺓ ﻭﺣﺪﻫﺎ ﻓﻘـﺪ‬
‫ﺃﺷﻘﻰ ﻧﻔﺴﻪ‪ ،‬ﻭﻫﻮ ﺑﺬﻟﻚ ﺷﻴﻄﺎﻥ ﻳﻌﻴﺚ ﰲ ﺍﻷﺭﺽ ﻓﺴﺎﺩﺍ‪ ،‬ﻭﺇﺫﺍ ﺃﺧﺬ ﺑﺎﻟﺮﻭﺡ‪ ،‬ﻓﻬﻴﻬﺎﺕ ﺃﻥ ﻳﺼﻞ ﺇﻟﻴﻬﺎ‬
‫ﺑﺪﻭﻥ ﻣﺎﺩﺓ‪ ،‬ﻭﻫﻮ ﺑﺬﻟﻚ ﻋﻨﺼﺮ ﺗﺎﻓﻪ ﰲ ﺍﻷﺭﺽ‪ ،‬ﻳﻮﺭﺙ ﻧﻔﺴﻪ ﺍﻟﻔﻘﺮ‪ ،‬ﻭﺍﳉﻬﻞ‪ ،‬ﻭﻫﻮﺍﻥ ﺍﻟـﺸﺄﻥ‪ .‬ﻭﺇﺫﺍ‬
‫ﺃﺧﺬ ﲟﺎ ﺭﺳﻢ ﺍﷲ ﻟﻪ‪ ،‬ﻓﻘﺪ ﺃﻧﺼﻒ ﻧﻔﺴﻪ‪ ،‬ﻭﺃﺩﻯ ﺍﻟﺬﻱ ﻋﻠﻴﻪ ﷲ‪ ،‬ﻭﻟﻠﺤﻴﺎﺓ؛ ﺗﻠﻚ ﻫﻲ ﺍﳊﻀﺎﺭﺓ")‪.(26‬‬
‫ﻣﻦ ﺧﻼﻝ ﺍﻟﺘﻌﺮﻳﻔﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ –ﺍﻟﻠﻐﻮﻳﺔ ﻭﺍﻻﺻﻄﻼﺣﻴﺔ‪ -‬ﳝﻜﻨﲏ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺍﳊﻀﺎﺭﺓ ﻫﻲ‬
‫ﺍﻹﻗﺎﻣﺔ ﰲ ﺍﳊﻀﺮ؛ ﻷﻥ ﺍﳊﻀﺮ ﲞﻼﻑ ﺍﻟﺒﺎﺩﻳﺔ ﻳﺘﻮﻓﺮ ﻋﻠﻰ ﳐﺘﻠﻒ ﺃﺷﻜﺎﻝ ﺍﻟﺘﻘﺪﻡ‪ ،‬ﻭﺍﻟﺘﻄﻮﺭ ﺍﻟﱵ ﲡﻌﻞ‬
‫ﺍﻹﻧﺴﺎﻥ ﻗﺎﺩﺭﺍ ﻋﻠﻰ ﻗﻀﺎﺀ ﺣﺎﺟﺎﺗﻪ‪ ،‬ﻭﻣﺘﻄﻠﺒﺎﺗﻪ ﺑﻴﺴﺮ‪ ،‬ﻭﺳﻬﻮﻟﺔ‪ ،‬ﻭﺗﺘﻴﺢ ﻟﻪ ﻓﺮﺻﺔ ﺍﻟﻨﻬﻮﺽ ﲟﺨﺘﻠﻒ‬
‫ﺟﻮﺍﻧﺐ‪ ،‬ﻭﻧﻮﺍﺣﻲ ﺣﻴﺎﺗﻪ ﳓﻮ ﺍﻷﺣﺴﻦ‪ ،‬ﻭﺍﻷﻧﻔﻊ‪ .‬ﻭﺍﳊﻀﺎﺭﺓ ﻻ ﺗﻘﻮﻡ ﺇﻻ ﺑﺘﻮﻓﺮ ﻋﺎﻣﻠﲔ ﳘﺎ‪ :‬ﺍﳌﺎﺩﺓ‪،‬‬
‫ﻭﺍﻟﺮﻭﺡ ﺇﺫ ‪‬ﻤﺎ‪ ،‬ﻭﻓﻴﻬﻤﺎ ﺗﺴﺮﻱ ﺍﳊﻀﺎﺭﺓ‪ ،‬ﻭﺗﺴﻠﻚ ﻃﺮﻳﻘﻬﺎ‪.‬‬
‫ﺍﻟﺘﺨﻠﻒ ﺍﳊﻀﺎﺭﻱ‪:‬‬
‫ﺑﻌﺪ ﺃﻥ ﻋﺮﻓﺖ ﻛﻼ ﻣﻦ ﺍﻟﺘﺨﻠﻒ‪ ،‬ﻭﺍﳊﻀﺎﺭﺓ ﳝﻜﻨﲏ ﺇﻋﻄـﺎﺀ ﺗﻌﺮﻳﻒ ﳍﺬﺍ ﺍﳌﺮﻛﺐ ﺍﻟﻠﻔﻈﻲ‬
‫ﻛﻤـﺎ ﻳﺄﰐ‪:‬‬
‫ﺇﻥ ﺍﻟﺘﺨﻠﻒ ﺍﳊﻀﺎﺭﻱ؛ ﻫﻮ ﺣﺪﻭﺙ ﺍﻟﺘﺄﺧﺮ ﰲ ﺷﱴ ﳎﺎﻻﺕ‪ ،‬ﻭﻣﻴﺎﺩﻳﻦ ﺍﳊﻴﺎﺓ ﺳﻮﺍﺀ ﺍﳌﺎﺩﻳﺔ ﻣﻨـﻬﺎ‪ ،‬ﺃﻭ‬
‫ﺍﻟﺮﻭﺣﻴﺔ ﺃﻱ ﻣﺎ ﻳﻄﻠﻖ ﻋﻠﻴﻪ‪ :‬ﺍﳊﻀﺎﺭﺓ‪ ،‬ﻭﻗﺪ ﺃﻭﺿﺢ ﻣﺎﻟﻚ ﺑﻦ ﻧﱯ ﰲ ﻛﺘﺎﺑﻪ "ﺍﻟﻘـﻀﺎﻳﺎ ﺍﻟﻜـﱪﻯ" ﺃﻥ‪:‬‬
‫ﻣﺸﻜﻠﺔ ﺍﻟﺘﺨﻠﻒ ﻫﻲ ﻣﺸﻜﻠﺔ ﺍﳊﻀﺎﺭﺓ‪ ،‬ﻓﻘﺎﻝ‪" :‬ﺇﻥ ﺍﳌﺸﺎﻛﻞ ﺍﻟﻌﺪﻳﺪﺓ ﺍﻟﱵ ﺗﻄﻠﻖ ﻋﻠـﻰ ﳎﻤﻮﻋﻬـﺎ‬
‫ﻣﺼﻄﻠﺢ ﺍﻟﺘﺨﻠﻒ؛ ﻫﻲ ﰲ ﺍﻟﻮﺍﻗﻊ ﺗﻌﺒﲑﺍﺕ ﳐﺘﻠﻔﺔ ﻋﻦ ﻣﺸﻜﻠﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﻣﻔﺮﺩﺓ ﺗﻮﺍﺟﻪ ﻛـﻞ ﺑـﻼﺩ‬
‫ﻣﺘﺨﻠﻔﺔ ﺃﻱ ﺃ‪‬ﺎ ﻣﺸﻜﻠﺔ ﺣﻀﺎﺭﺓ")‪.(27‬‬
‫) ‪ (25‬ﻣﺎﻟﻚ ﺑﻦ ﻧﺒﻲ ‪ :‬اﻟﻘﻀﺎﻳﺎ اﻟﻜﺒﺮى‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ص‪.43 :‬‬
‫) ‪ (26‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬آﻴﻒ ﻧﻔﻬﻢ اﻹﺳﻼم‪) ،‬اﻟﺠﺰاﺋﺮ‪ ،‬دار اﻟﻜﺘﺐ‪ ،‬د‪ .‬ط‪1987 ،‬م( ص‪. 74 :‬‬
‫) ‪ (27‬ﻣﺎﻟﻚ ﺑﻦ ﻧﺒﻲ‪ :‬اﻟﻘﻀﺎﻳﺎ اﻟﻜﺒﺮى‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ص‪. 67 :‬‬
‫ﻭﳚﺪﺭ ﰊ ﰲ ﻫﺬﺍ ﺍﳌﻘﺎﻡ ‪-‬ﺃﻥ ﺃﻗﻮﻝ‪ -‬ﺑﺄﻧﻪ ﻋﻠﻰ ﻛﻞ ﻣﻦ ﻳﺘﻨﺎﻭﻝ ﺍﳊﺪﻳﺚ ﻋﻦ ﻣﺸﻜﻠﺔ ﺍﻟﺘﺨﻠﻒ ﺑﺼﻮﺭ‪‬ﺎ‬
‫ﺍﻟﺸﺎﻣﻠﺔ‪ ،‬ﻭﻭﺿﻌﻬﺎ ﺍﻟﻌﺎﻡ ﺃﻥ ﻳﺴﺘﺨﺪﻡ ﻣﺼﻄﻠﺢ ﺍﻟﺘﺨﻠﻒ ﺍﳊﻀﺎﺭﻱ؛ ﻷﻧﻪ ﻳﺘﻀﻤﻦ‪ ،‬ﻭﻳﺸﲑ ﺇﱃ ﳐﺘﻠﻒ‬
‫ﺃﻧﻮﺍﻉ‪ ،‬ﻭﺟﻮﺍﻧﺐ ﺍﻟﺘﺨﻠﻒ –ﺍﻻﻗﺘﺼﺎﺩﻱ‪ ،‬ﻭﺍﻻﺟﺘﻤﺎﻋﻲ‪ ،‬ﻭﺍﻟﺜﻘﺎﰲ‪ ،‬ﻭﺍﻟﺴﻴﺎﺳﻲ…ﺍﱁ‪.-‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺗﻌﺮﻳﻒ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‬
‫ﻗﺒﻞ ﺗﻌﺮﻳﻒ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻛﻤﺮﻛﺐ ﻟﻔﻈﻲ‪ ،‬ﳚﺐ ﺃﻭﻻ ﺗﻘﺪﱘ ﺗﻌﺮﻳﻒ ﳌﺼﻄﻠﺢ "ﺍﻟﻌﺎﱂ" ﰒ‬
‫ﺇﻋﻄﺎﺀ ﺗﻌﺮﻳﻒ ﻟﻠﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪.‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ‪ :‬ﺗﻌﺮﻳﻒ ﺍﻟﻌﺎﱂ‬
‫ﺃﻭﻻ‪ :‬ﺍﳌﻌﲎ ﺍﻟﻠﻐﻮﻱ‬
‫"ﺍﻟﻌﺎﱂ‪ :‬ﻫﻮ ﺍﳋﻠﻖ ﻛﻠﻪ‪ ،‬ﻭﻗﻴﻞ ﻫﻮ ﻣﺎ ﺍﺣﺘﻮﺍﻩ ﺑﻄﻦ ﺍﻟﻔﻠﻚ‪ ،‬ﻭﻻ ﻭﺍﺣﺪ ﻟﻠﻌﺎﱂ ﻣﻦ ﻟﻔﻈـﻪ؛ ﻷﻥ‬
‫ﻋﺎﳌﺎ ﲨﻊ ﺃﺷﻴﺎﺀ ﳐﺘﻠﻔﺔ‪ ،‬ﻓﺈﻥ ﺟﻌﻞ ﻋﺎﱂ ﺍﲰﺎ ﻟﻮﺍﺣﺪ ﻣﻨﻬﺎ ﺻﺎﺭ ﲨﻌـﺎ ﻷﺷـﻴﺎﺀ ﻣﺘﻔﻘـﺔ‪ ،‬ﻭﺍﳉﻤـﻊ‬
‫ﻋﺎﳌﻮﻥ")‪.(28‬‬
‫*ﻭﰲ ﺍﺷﺘﻘﺎﻕ ﺍﻟﻌﺎﱂ ﻗﻮﻻﻥ)‪:(29‬‬
‫ﺃﺣﺪﳘﺎ‪ :‬ﺃﻧﻪ ﻣﺸﺘﻖ ﻣﻦ ﺍﻟﻌﻠﻢ‪ ،‬ﻓﺎﻟﻌﺎﱂ ﺍﺳﻢ ﳌﺎ ﻳﻌﻠﻢ ﺑﻪ‪ ،‬ﻭﻟﺬﻟﻚ ﲰﻲ ﺍﳋﻠﻖ ﻋﺎﳌﺎ ﻷﻥ ﺑﻪ ﻳﻌﻠﻢ ﺍﳋـﺎﻟﻖ‬
‫ﻭﻫﻮ ﻣﺎ ﻳﺆﻛﺪﻩ ﻭﻳﺄﺧﺬ ﺑﻪ ﺍﻟﺰﺑﻴﺪﻱ‪.-‬‬‫ﻭﺍﻵﺧﺮ‪ :‬ﺃﻧﻪ ﻣﺸﺘﻖ ﻣﻦ ﺍﻟﻌﻼﻣﺔ‪ :‬ﻓﺎﻟﻌﺎﱂ ﻋﻼﻣﺔ ﻋﻠﻰ ﺍﻟﺼﺎﻧﻊ‪ ،‬ﻭﺇﳕﺎ ﲰﻲ ﺍﳋﻠﻖ ﻋﺎﳌﺎ ﻟﻜﻮﻧﻪ ﻋﻼﻣﺔ ﻋﻠﻰ‬
‫ﺍﳋﺎﻟﻖ‪.‬‬
‫*ﻭﻟﻠﻤﻔﺴﺮﻳﻦ ﰲ ﺍﳌﺮﺍﺩ ﺑـ )ﺍﻟﻌﺎﳌﲔ( ﲬﺴﺔ ﺃﻗﻮﺍﻝ)‪:(30‬‬
‫ﺃﺣﺪﻫﺎ‪ :‬ﺍﳋﻠﻖ ﻛﻠﻪ ﺍﻟﺴﻤﺎﻭﺍﺕ‪ ،‬ﻭﺍﻷﺭﺿﻮﻥ‪ ،‬ﻭﻣﻦ ﻓﻴﻬﻦ‪ ،‬ﻭﻣﺎ ﺑﻴﻨﻬﻦ‪ .‬ﺭﻭﺍﻩ ﺍﻟﻀﺤﺎﻙ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪.‬‬
‫ﻭﺍﻟﺜﺎﱐ‪ :‬ﻛﻞ ﺫﻱ ﺭﻭﺡ ﺩﺏ ﻋﻠﻰ ﻭﺟﻪ ﺍﻷﺭﺽ‪ .‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺻﺎﱀ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪.‬‬
‫) ‪ (28‬اﺑﻦ ﻣﻨﻈﻮر‪ :‬ﻟﺴﺎن اﻟﻌﺮب‪) ،‬ﺑﻴﺮوت‪ ،‬دار إﺣﻴﺎء اﻟﺘﺮاث اﻟﻌﺮﺑﻲ‪ ،‬د‪ .‬ط‪ ،‬د ‪.‬ت( م‪ ،12 :‬ص‪. 420 :‬‬
‫) ‪ (29‬أﻧﻈﺮ‪ :‬ﻣﺤﻤﺪ ﻣﺮﺗﻀﻰ اﻟﺰﺑﻴﺪي‪ :‬ﺗﺎج اﻟﻌﺮوس ﻣﻦ ﺟﻮاهﺮ اﻟﻘﺎﻣﻮس‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ج‪ ،8:‬ص‪. 407 :‬‬
‫) ‪ (30‬ﻣﺤﻤﻮد ﺷﺎآﺮ‪ :‬اﻗﺘﺼﺎدﻳﺎت اﻟﻌﺎﻟﻢ اﻹﺳﻼﻣﻲ‪) ،‬ﺑﻴﺮوت‪ ،‬اﻟﻤﻜﺘﺐ اﻹﺳﻼﻣﻲ‪ ،‬ط‪1988 ،6:‬م( ص‪.17 :‬‬
‫ﻭﺍﻟﺜﺎﻟﺚ‪ :‬ﺃ‪‬ﻢ ﺍﳉﻦ‪ ،‬ﻭﺍﻹﻧﺲ‪ .‬ﺭﻭﻱ ﺃﻳﻀﺎ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻭﺑﻪ ﻗﺎﻝ ﳎﺎﻫﺪ‪ ،‬ﻭﻣﻘﺎﺗﻞ‪.‬‬
‫ﻭﺍﻟﺮﺍﺑﻊ‪ :‬ﺃ‪‬ﻢ ﺍﳉﻦ‪ ،‬ﻭﺍﻹﻧﺲ‪ ،‬ﻭﺍﳌﻼﺋﻜﺔ‪ .‬ﻧﻘﻞ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺃﻳﻀﺎ‪ ،‬ﻭﺍﺧﺘﺎﺭﻩ ﺍﺑﻦ ﻗﺘﻴﺒﺔ‪.‬‬
‫ﻭﺍﳋﺎﻣﺲ‪ :‬ﺃ‪‬ﻢ ﺍﳌﻼﺋﻜﺔ‪ .‬ﻭﻫﻮ ﻣﺮﻭﻱ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺃﻳﻀﺎ‪.‬‬
‫ﺇﻥ ﺗﻌﺮﻳﻒ ﺍﻟﻌﺎﱂ ﰲ ﺍﻟﻠﻐﺔ ﻳﺸﲑ ﺇﱃ ﻋﺪﺓ ﻣﻌﺎﻥ‪ ،‬ﺗﺘﻤﺤﻮﺭ ﲟﺠﻤﻠﻬﺎ ﰲ ﻣﻌﲎ ﺍﳋﻠﻖ‪ ،‬ﻭﲣﺘﻠﻒ ﰲ‬
‫ﻧﻮﻋﻪ‪ ،‬ﻓﺘﺎﺭﺓ ﻫﻮ ﺍﳋﻠﻖ ﻛﻠﻪ‪ ،‬ﻭﺗﺎﺭﺓ ﻫﻮ ﺍﳉﻦ ﻭﺍﻹﻧﺲ‪ ،‬ﻭﺗﺎﺭﺓ ﺃﺧﺮﻯ ﻫﻮ ﺍﳉﻦ‪ ،‬ﻭﺍﻹﻧﺲ‪،‬‬
‫ﻭﺍﳌﻼﺋﻜﺔ…ﺍﱁ‪ ،‬ﻭﳌﺎ ﻛﺎﻧﺖ ﺍﻷﻗﻮﺍﻝ ﺍﳋﻤﺴﺔ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺗﻔﺴﲑ ﺍﻟﻌﺎﳌﲔ ﻣﺮﻭﻳﺔ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ؛ ﻓﺈﻧﲏ‬
‫ﺃﻋﺘﻘﺪ ﺑﺄﻥ ﻟﻔﻈﺔ ‪-‬ﻋﺎﱂ‪ -‬ﻣﺘﻌﺪﺩﺓ ﺍﳌﻌﺎﱐ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻣﺘﻌﺪﺩﺓ ﺍﻹﻃﻼﻗﺎﺕ‪ ،‬ﺃﻱ ﺃ‪‬ﺎ ﺗﻄﻠﻖ ﰲ ﻛﻞ ﻣﺮﺓ‬
‫ﻟﺘﻔﻴﺪ ﻣﻌﲎ ﻣﻌﻴﻨﺎ ﻳﻼﺋﻢ ﺳﻴﺎﻕ ﺍﻟﻜﻼﻡ ﺍﻟﺬﻱ ﻭﺭﺩﺕ ﻓﻴﻪ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﺍﳌﻌﲎ ﺍﻻﺻﻄﻼﺣﻲ‬
‫ﻣﻦ ﺑﲔ ﺍﻟﺘﻌﺮﻳﻔﺎﺕ ﺍﻟﱵ ﺣﻀﻲ ‪‬ﺎ ﻣﺼﻄﻠﺢ ﺍﻟﻌﺎﱂ ﺃﺫﻛﺮ ﻣﺎ ﻳﺄﰐ‪:‬‬
‫‪ -1‬ﺟﺎﺀ ﰲ ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﻌﺎﳌﻴﺔ ﺃﻥ ﺍﻟﻌﺎﱂ‪" :‬ﻣﺮﻛﺐ ﻣﻦ ﲨﻴﻊ ﺃﻧﻮﺍﻉ ﺍﳌﺎﺩﺓ‪ ،‬ﻭﺍﻟﻀﻮﺀ‪ ،‬ﻭﺍﻷﺷﻜﺎﻝ‬
‫ﺍﻷﺧﺮﻯ ﻟﻺﺷﻌﺎﻉ‪ ،‬ﻭﺍﻟﻄﺎﻗﺔ‪ .‬ﻓﻬﻮ ﻳﺘﻜﻮﻥ ﻣﻦ ﻛﻞ ﺷﻲﺀ ﻣﻮﺟﻮﺩ ﰲ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﻭﺍﳌﻜﺎﻥ ﺃﻳﺎ ﻛﺎﻥ‪ ،‬ﻭﺍﻟﻌﺎﱂ‬
‫ﳛﻮﻱ ﺍﻷﺭﺽ‪ ،‬ﻭﻣﺎ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻫﻮ ﺃﻳﻀﺎ ﳛﻮﻱ ﻛﻞ ﺷﻲﺀ ﰲ ﺍﻟﻨﻈﺎﻡ ﺍﻟﺸﻤﺴﻲ‪ ،‬ﻛﻤﺎ ﺃﻥ ﲨﻴﻊ ﺍﻟﻨﺠﻮﻡ‬
‫ﺍﻟﱵ ﺗﻌﺪ ﴰﺴﻨﺎ ﻭﺍﺣﺪﺓ ﻣﻨﻬﺎ‪ -‬ﻫﻲ ﺟﺰﺀ ﻣﻨﻪ")‪.(31‬‬‫ﺇﻥ ﻫﺬﺍ ﺍﻟﺘﻌﺮﻳﻒ ﻳﺬﻫﺐ ﺇﱃ ﺃﻥ ﻣﻌﲎ ﺍﻟﻌﺎﱂ ﻳﺘﻤﺜﻞ ﰲ ﺍﳋﻠﻖ ﻛﻠﻪ‪ ،‬ﻭﺃﻧﻪ ﻳﺸﻤﻞ ﻛﻞ ﺍﳌﻮﺟﻮﺩﺍﺕ ﰲ ﺃﻱ‬
‫ﺯﻣﺎﻥ‪ ،‬ﺃﻭﻣﻜﺎﻥ ﻛﺎﻧﺖ‪.‬‬
‫) ‪ (31‬اﻟﻤﻮﺳﻮﻋﺔ اﻟﻌﺮﺑﻴﺔ اﻟﻌﺎﻟﻤﻴﺔ‪) ،‬اﻟﺮﻳﺎض‪ ،‬ﻣﺆﺳﺴﺔ أﻋﻤﺎل اﻟﻤﻮﺳﻮﻋﺔ ﻟﻠﻨﺸﺮ واﻟﺘﻮزﻳﻊ‪ ،‬ط‪1999 ،2 :‬م( ج‪ ،16:‬ص‪. 31 :‬‬
‫‪ -2‬ﰲ ﺣﲔ ﻋﺮﻑ ﻋﻼﺀ ﻃﺎﻫﺮ ﺍﻟﻌﺎﱂ ﺑﻘﻮﻟﻪ‪" :‬ﺇﻥ ﻣﻔﺮﺩﺓ "ﻋﺎﱂ" ﺗﻌﲏ ﺃﻥ ﻫﻨﺎﻟﻚ ﻭﻋﺎﺀ ﻣﻜﺎﻧﻴﺎ ﻳﺘﻤﺜـﻞ‬
‫ﺑﺎﻟﺮﻗﻌﺔ ﺍﳉﻐﺮﺍﻓﻴﺔ ﺍﻟﱵ ﳝﺘﺪ ﻋﻠﻴﻬﺎ ﻫﺬﺍ "ﺍﻟﻌـﺎﱂ" ﺩﻭﻥ ﲢﺪﻳـﺪ ﺧﺼﻮﺻﻴﺎﺗـﻬﺎ ﺍﻷﺧﺮﻯ")‪.(32‬‬
‫ﻳﻈﻬﺮ ﻫﺬﺍ ﺍﻟﺘﻌﺮﻳﻒ ﻣﻌﲎ ﳐﺘﻠﻔﺎ ‪-‬ﻧﻮﻋﺎ ﻣﺎ‪ -‬ﻋﻦ ﺳﺎﺑﻘﻪ‪ ،‬ﻓﻬﻮ ﳚﻌﻞ ﻟﻠﻌﺎﱂ ﻣﻌﲎ ﺇﺫﺍ ﺗﻮﻓﺮﺕ‬
‫ﺍﻟﺮﻗﻌﺔ ﺍﳉﻐﺮﺍﻓﻴﺔ ﺍﻟﱵ ﳝﺘﺪ ﻋﻠﻴﻬﺎ‪ ،‬ﻓﻬﻮ ‪-‬ﻛﺄﳕﺎ‪ -‬ﻳﻌﺘﱪ ﺍﻟﻌﺎﱂ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻟﺴﻜﺎﻥ ﲤﺘﺪ‪ ،‬ﻭﺗﻨﺘﺸﺮ ﻋﻠﻰ‬
‫ﺭﻗﻌﺔ ﺟﻐﺮﺍﻓﻴﺔ‪ ،‬ﺩﻭﻥ ﲢﺪﻳﺪ ﺧﺼﻮﺻﻴﺎﺕ ﻫﺬﻩ ﺍﻟﺮﻗﻌﺔ؛ ﻛﺤﺪﻭﺩﻫﺎ‪ ،‬ﻭﻣﻮﻗﻌﻬﺎ‪ ،‬ﻭﻣﺴﺎﺣﺘﻬﺎ‪.‬‬
‫‪ -3‬ﺃﻣﺎ ﳏﻤﻮﺩ ﺷﺎﻛﺮ؛ ﻓﺈﻧﻪ ﻋﻨﺪ ﺗﻌﺮﻳﻔﻪ ﻟﻜﻠﻤﺔ "ﻋﺎﱂ" ﺃﺧﺬ ﻳﺬﻛﺮ ﺗﺪﺭﳚﻴﺎ ﺇﻃﻼﻗﺎﺕ ﻫـﺬﺍ ﺍﳌﺼﻄﻠﺢ‪،‬‬
‫ﳏﺪﺩﺍ ﺇﻳﺎﻫﺎ ﰲ ﺍﻟﻨﻘﺎﻁ ﺍﻵﺗﻴﺔ)‪:(33‬‬
‫ﺃ‪ -‬ﺇﻥ ﺍﺳﻢ ﺍﻟﻌﺎﱂ ﻳﻄﻠﻖ ﻋﻠﻰ ﺍﺠﻤﻟﻤﻮﻋﺔ ﺍﳌﺘﻤﺎﺛﻠﺔ ﺑﺎﳋﻠﻖ‪ ،‬ﺍﳌﺘﺸﺎ‪‬ﺔ ﺑﺎﻟﻄﺒﻴﻌﺔ‪ ،‬ﻓﻴﻘﺎﻝ‪ :‬ﻋﺎﱂ ﺍﻹﻧﺲ‪ ،‬ﻭﻋﺎﱂ‬
‫ﺍﳉﻦ‪ ،‬ﻭﻋﺎﱂ ﺍﳊﻴﻮﺍﻥ‪ ،‬ﻭﻋﺎﱂ ﺍﻟﻨﺒﺎﺕ…ﺍﱁ‪.‬‬
‫ﺏ‪ -‬ﺃﺻﺒﺢ ﻳﻘﺼﺪ ﺑﻜﻠﻤﺔ ﺍﻟﻌﺎﱂ ﺍﺠﻤﻟﺘﻤﻊ ﺍﻟﻮﺍﺳﻊ ﺍﻟﺬﻱ ﻳﻘﻄﻦ ﺑﻘﻌﺔ ﻭﺍﺳﻌﺔ ﻣﻦ ﺍﻷﺭﺽ‪ ،‬ﻭﻳﻠﺘﻘﻲ ﻣـﻊ‬
‫ﺑﻌﻀﻪ ﺍﻟﺒﻌﺾ ﺑﺼﻔﺎﺕ ﲤﻴﺰﻩ ﻋﻦ ﻏﲑﻩ‪ ،‬ﻛﺄﻥ ﻳﻠﺘﻘﻲ ﺑﺎﻟﻔﻜﺮﺓ ﻣﺜﻞ‪ :‬ﺍﻟﻌﺎﱂ ﺍﻟﺮﺃﲰﺎﱄ‪ ،‬ﻭﺍﻟﻌﺎﱂ ﺍﻟﺸﻴﻮﻋﻲ‪.‬‬
‫ﺝ‪ -‬ﻗﺪ ﻳﻄﻠﻖ ﺍﻟﻌﺎﱂ ﺃﺣﻴﺎﻧﺎ ﳎﺎﺯﺍ ﻋﻠﻰ ﺍﳌﻨﺎﻃﻖ ﺍﻟﱵ ﺗﻠﺘﻘﻲ ﺑﺎﻟﻠﻐﺔ‪ ،‬ﻭﺍﻟﻌﺎﺩﺍﺕ ﻣﺜﻞ ﺍﻟﻌﺎﱂ ﺍﻟﻌﺮﰊ‪.‬‬
‫ﺩ‪ -‬ﻳﻄﻠﻖ ﺍﻟﻌﺎﱂ ﺃﻳﻀﺎ ﻋﻠﻰ ﺍﺠﻤﻟﺘﻤﻌﺎﺕ ﺍﻟﱵ ﲡﻤﻌﻬﺎ ﺍﻟﻌﻘﻴﺪﺓ‪ ،‬ﻭﲡﻌﻠﻬﺎ ﻣﺘﺤﺪﺓ ﻣﻦ ﻧﺎﺣﻴـﺔ ﺍﻷﻓﻜـﺎﺭ‪،‬‬
‫ﻭﺍﳊﻴﺎﺓ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻓﺘﺸﻜﻞ ﻋﺎﳌﺎ ﻭﺍﺣﺪﺍ ﻣﺜﻞ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪.‬‬
‫ﻣﻦ ﺧﻼﻝ ﻫﺬﺍ ﺍﻟﺘﻌﺮﻳﻒ ﻳﺘﻀﺢ ﺃﻥ ﻛﻠﻤﺔ "ﻋﺎﱂ" ﺫﺍﺕ ﻣﻌﺎﻥ ﻣﺘﻌﺪﺩﺓ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻣﻌﻨﺎﻫﺎ ﺍﻷﺻـﻠﻲ‬
‫ﻗﺎﺋﻤﺎ ﻋﻠﻰ ﲤﺎﺛﻞ ﺃﻓﺮﺍﺩ ﺍﺠﻤﻟﻤﻮﻋﺔ ﰲ ﺍﳋﻠﻖ‪ ،‬ﻭﺍﻟﻄﺒﻴﻌﺔ؛ ﻓﺈﻧﻪ ﺻﺎﺭ ﻳﻄﻠﻖ ﻋﻠﻰ ﺍﺠﻤﻟﺘﻤﻊ ﺍﻟﺬﻱ ﻳﻘﻄﻦ ﺑﻘﻌﺔ‬
‫) ‪ (32‬ﻋﻼء ﻃﺎهﺮ‪ :‬اﻟﻌﺎﻟﻢ اﻹﺳﻼﻣﻲ ﻓﻲ اﻻﺳﺘﺮاﺗﻴﺠﻴﺎت اﻟﻌﺎﻟﻤﻴﺔ اﻟﻤﻌﺎﺻﺮة‪) ،‬ﺑﻴﺮوت‪ ،‬ﻣﺮآﺰ اﻟﺪراﺳﺎت اﻟﻌﺮﺑﻲ اﻷوروﺑﻲ‪ ،‬دار ﺑﻼل‪ ،‬ط‪1998 ،1 :‬م( ص‪. 25 :‬‬
‫) ‪ (33‬راﺟﻊ‪ :‬ﻣﺤﻤﻮد ﺷﺎآﺮ‪ :‬اﻗﺘﺼﺎدﻳﺎت اﻟﻌﺎﻟﻢ اﻹﺳﻼﻣﻲ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ص‪. 18-17 :‬‬
‫ﻣﻦ ﺍﻷﺭﺽ ‪-‬ﻭﻫﻮ ﻫﻨﺎ ﻳﺘﻔﻖ ﻣﻊ ﻋﻼﺀ ﻃﺎﻫﺮ ﰲ ﺗﻌﺮﻳﻔﻪ ﺍﻟﺴﺎﺑﻖ‪ -‬ﺇﻻ ﺃﻧﻪ ﺯﺍﺩ ﻋﻠﻴﻪ ﺃﻥ ﻫﺬﺍ ﺍﺠﻤﻟﺘﻤـﻊ‬
‫ﻳﻠﺘﻘﻲ ﻣﻊ ﺑﻌﻀﻪ ﺍﻟﺒﻌﺾ ﺑﺼﻔﺎﺕ ﳑﻴﺰﺓ‪ ،‬ﰒ ﺃﺑﺮﺯ ﻟﻨﺎ ﺃﻥ ﻛﻠﻤﺔ "ﻋﺎﱂ" ﻗﺪ ﺗﻄﻠﻖ ﺃﺣﻴﺎﻧﺎ ﻋﻠﻰ ﺳـﺒﻴﻞ‬
‫ﺍﺠﻤﻟﺎﺯ‪ ،‬ﻣﺜﻞ ﺇﻃﻼﻗﻬﺎ ﻋﻠﻰ ﺍﳌﻨﺎﻃﻖ ﺍﻟﱵ ﺗﻠﺘﻘﻲ ﺑﺎﻟﻠﻐﺔ‪ ،‬ﻭﺍﻟﻌﺎﺩﺍﺕ‪ ،‬ﻭﻳﻄﻠﻖ ﺍﻟﻌﺎﱂ ﺃﻳﻀﺎ ﻋﻠﻰ ﺍﺠﻤﻟﺘﻤﻌﺎﺕ‬
‫ﺍﻟﱵ ﺗﻠﺘﻘﻲ ﺑﺎﻟﻌﻘﻴﺪﺓ‪.‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﱐ‪ :‬ﺗﻌﺮﻳﻒ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‬
‫ﻳﻌﺘﱪ ﻣﺼﻄﻠﺢ "ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ" ﻣﻦ ﺃﺑﺮﺯ ﺍﳌﺼﻄﻠﺤﺎﺕ ﺍﻟﱵ ﻇﻬﺮﺕ ﰲ ﺍﻟﻨﺼﻒ ﺍﻟﺜﺎﱐ ﻣـﻦ‬
‫ﺍﻟﻘﺮﻥ ﺍﻟﻌﺸﺮﻳﻦ‪ ،‬ﻭﻟﻘﻴﺖ ﺍﻧﺘﺸﺎﺭﺍ‪ ،‬ﻭﺭﻭﺍﺟﺎ ﻛﺒﲑﻳﻦ؛ ﺳﻮﺍﺀ ﰲ ﺍﻷﻭﺳﺎﻁ ﺍﻟﺴﻴﺎﺳﻴﺔ‪ ،‬ﺃﻭ ﺑﲔ ﺍﳉﻤـﺎﻫﲑ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﻌﺮﻳﻀﺔ‪ ،‬ﻭﻫﺬﺍ ﺗﺰﺍﻣﻨﺎ ﻣﻊ ﻧﻴﻞ ﺃﻏﻠﺐ ﺍﻟﺒﻠﺪﺍﻥ ﺍﻹﺳﻼﻣﻴﺔ ﻻﺳﺘﻘﻼﳍﺎ ﺍﻟﺴﻴﺎﺳﻲ‪ ،‬ﻭﺍﻧـﻀﻤﺎﻣﻬﺎ‬
‫ﺇﱃ ﻣﻨﻈﻤﺔ ﺍﳌﺆﲤﺮ ﺍﻹﺳﻼﻣﻲ)‪.(34‬‬
‫ﻭﻇﻬﻮﺭ ﻫﺬﺍ ﺍﳌﺼﻄﻠﺢ ﰲ ﻫﺬﻩ ﺍﻟﻔﺘﺮﺓ ﺑﺎﻟﺬﺍﺕ؛ ﺇﳕﺎ ﻛﺎﻥ ﻣﺮﺩﻩ ﺇﱃ ﻏﻴﺎﺏ ﺍﳌﺼﻄﻠﺢ ﺍﻟﺬﻱ ﻃﺎﻝ‬
‫ﺍﺳﺘﺨﺪﺍﻣﻪ ﻓﻴﻤﺎ ﻣﻀﻰ؛ ﻭﻫﻮ ﺩﺍﺭ ﺍﻹﺳﻼﻡ‪ .‬ﻓﻘﺪ ﻛﺎﻥ ﺍﻟﻌﺎﱂ ‪-‬ﻗﺪﳝﺎ‪ -‬ﰲ ﻧﻈﺮ ﺍﻹﺳـﻼﻡ ﻳﻨﻘـﺴﻢ ﺇﱃ‬
‫ﻗﺴﻤﲔ؛ ﺩﺍﺭ ﺍﻹﺳﻼﻡ‪ :‬ﻭﻫﻲ ﺍﻷﺭﺽ ﺍﻟﱵ ﻳﻄﺒﻖ ﻓﻴﻬﺎ ﺣﻜﻢ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺟﻞ ﺳﻜﺎ‪‬ﺎ ﻣﻦ ﻏـﲑ‬
‫ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺩﺍﺭ ﺍﻟﻜﻔﺮ‪ :‬ﻭﻫﻲ ﺍﻷﺭﺽ ﺍﻟﱵ ﻻ ﻳﻄﺒﻖ ﻓﻴﻬﺎ ﺣﻜﻢ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺟﻞ ﺳﻜﺎ‪‬ﺎ ﻣـﻦ‬
‫ﺍﳌﺴﻠﻤﲔ)‪.(35‬‬
‫) ‪ (34‬ﺗﺄﺳﺴﺖ ﻣﻨﻈﻤﺔ اﻟﻤﺆﺗﻤﺮ اﻹﺳﻼﻣﻲ ﻓﻲ‪ 25 :‬ﺳﺒﺘﻤﺒﺮ ‪1969‬م ﺑﺎﻟﺮﺑﺎط ﻋﺎﺻﻤﺔ اﻟﻤﻤﻠﻜﺔ اﻟﻤﻐﺮﺑﻴﺔ‪ ،‬وﻣﻘﺮهﺎ ﻣﻮﺟﻮد ﺑﺠﺪة ﺑﺎﻟﻤﻤﻠﻜﺔ اﻟﻌﺮﺑﻴﺔ اﻟﺴﻌﻮدﻳﺔ ‪.‬‬
‫) ‪" (35‬دار اﻹﺳﻼم‪ ،‬ودار اﻟﻜﻔﺮ )اﻟﺤﺮب(" ﻣﺴﺄﻟﺔ ﺣﻈﻴﺖ ﺑﺎﺧﺘﻼف آﺒﻴﺮ ﺑﻴﻦ اﻟﻔﻘﻬﺎء اﻟﻤﺴﻠﻤﻴﻦ اﻟﺬﻳﻦ آﺎﻧﺖ ﻟﻬﻢ اﺟﺘﻬﺎدات آﺜﻴﺮة ﺑﺘﺤﺪﻳﺪ ﻣﻔﻬﻮم اﻟﺪارﻳﻦ‪ ،‬وﻇﺒﻂ ﻣﺨﺘﻠﻒ‬
‫اﻷﺣﻜﺎم اﻟﻤﺘﻌﻠﻘﺔ ﺑﻬﺎ ‪ ,‬واﻟﺘﻌﺮﻳﻒ اﻟﺬي اﻋﺘﻤﺪﺗﻪ هﻮ اﻟﺮاﺟﺢ ‪ .‬ﻟﻠﻤﺰﻳﺪ ﻋﻦ هﺬﻩ اﻟﻤﺴﺄﻟﺔ اﻟﻔﻘﻬﻴﺔ أﻧﻈﺮ ‪ :‬اﻟﻌﻮﻟﻤﺔ وﺧﺼﺎﺋﺺ دار اﻹﺳﻼم ودار اﻟﻜﻔﺮ ﻟﻤﺆﻟﻔﻪ ‪ :‬ﻋﺎﺑﺪ ﺑﻦ ﻣﺤﻤﺪ‬
‫اﻟﺴﻔﻴﺎﻧﻲ )اﻟﺮﻳﺎض‪ ،‬دار اﻟﻔﻀﻴﻠﺔ‪ ,‬ط‪2000 ,1 :‬م( ص‪.91-51 :‬‬
‫ﻟﻘﺪ ﻛﺎﻧﺖ ﺩﺍﺭ ﺍﻹﺳﻼﻡ ﰲ ﺍﻟﻌﺎﱂ ﺩﻭﻟﺔ ﻭﺍﺣﺪﺓ ﺷﻌﻮ‪‬ﺎ ﻣﺘﺤـﺪﺓ‪ ،‬ﻭﺟﻨﺴﻴﺘـﻬﺎ ﺍﻟﻮﺣﻴـﺪﺓ؛‬
‫ﻫﻲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﱵ ﻳﻨﺘﻤﻲ ﺃﻓﺮﺍﺩﻫﺎ ﺇﻟﻴﻬﺎ ‪-‬ﺍﻹﺳﻼﻡ‪ .-‬ﺍﺳﺘﻤﺮﺕ ﻓﻜﺮﺓ ﺩﺍﺭ ﺍﻹﺳـﻼﻡ ﺑـﺸﻜﻞ ﻗـﻮﻱ‪،‬‬
‫ﻭﻓﻌﺎﻝ ﺇﱃ ﻏﺎﻳﺔ ﺍ‪‬ﻴﺎﺭ ﺍﳋﻼﻓﺔ ﺍﻟﻌﺒﺎﺳﻴﺔ‪ ،‬ﻭﺳﻘﻮﻁ ﻋﺎﺻﻤﺘﻬﺎ ‪-‬ﺑﻐـﺪﺍﺩ‪ -‬ﻋـﺎﻡ ‪656‬ﻫـ‪ ،‬ﻭﻣﺎ ﺗﻼﻫﺎ‬
‫ﻣﻦ ﺍﻟﺘﻔﺴﺦ ﺍﻟﺴﻴﺎﺳﻲ‪ ،‬ﺣﻴﺚ ﺑﺪﺃﺕ ﺗﺄﺧﺬ ﺷﻴﺌﺎ ﻣﻦ ﺍﳌﺮﻭﻧﺔ‪ ،‬ﻭﺍﻟﻀﻌﻒ‪ .‬ﺇﻻ ﺃﻥ ﺍﻧﻜﻤﺎﺷﻬﺎ ﻣﻦ ﺍﻟﻨﻔﻮﺱ‪،‬‬
‫ﻭﺯﻭﺍﳍﺎ ﻣﻦ ﻋﺎﱂ ﺍﻟﻮﺍﻗﻊ ﱂ ﳛﺪﺙ ﺇﻻ ﻋﻨﺪﻣﺎ ﺩﺧﻞ ﺍﳌﺴﺘﻌﻤﺮ)‪ (36‬ﺍﻟـﺒﻼﺩ ﺍﻹﺳـﻼﻣﻴﺔ‪ ،‬ﻭﻗـﺴﻤﻬﺎ ﺇﱃ‬
‫ﻭﺣﺪﺍﺕ ﺳﻴﺎﺳﻴﺔ ﻣﺘﻨﺎﻓﺮﺓ‪ ،‬ﻭﻋﻤﻞ ﻋﻠﻰ ﻧﺸﺮ ﺍﻟﻠﻐﺎﺕ ﺍﻷﺟﻨﺒﻴﺔ‪ ،‬ﻭﺍﻷﻓﻜﺎﺭ ﺍﻟﻐﺮﺑﻴﺔ‪ ،‬ﻭﺍﻟﺜﻘﺎﻓﺎﺕ ﺍﻟﺪﺧﻴﻠـﺔ‬
‫ﻓﻴﻬﺎ‪ ،‬ﻟﻴﺘﻤﻜﻦ ﺑﻌﺪ ﺫﻟﻚ ﻣﻦ ﺗﺸﺘﻴﺖ‪ ،‬ﻭﲡﺰﻱﺀ ﺍﻟﻮﺣﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺟﻌﻞ ﺍﳌﺴﻠﻢ ﻏﺮﻳﺒﺎ ﻋـﻦ ﺃﺧﻴـﻪ‬
‫ﺍﳌﺴﻠﻢ‪ ،‬ﻭﺳﺎﻛﻦ ﺍﳌﺼﺮ ﳐﺘﻠﻔﺎ ﻋﻦ ﺳﺎﻛﻦ ﺍﳌﺼﺮ ﺍﻵﺧﺮ‪ ،‬ﺑﻞ ﺃﺟﻨﺒﻴﺎ ﻋﻨﻪ‪.‬‬
‫ﻭﻟﻜﻦ ﻭﻣﻊ ﲤﻜﻦ ﺍﻟﺪﻭﻝ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻦ ﻧﻔﺾ ﻏﺒﺎﺭ ﺍﻻﺳﺘﻌﻤﺎﺭ ﻋﻨﻬﺎ‪ ،‬ﻭﺍﺳﺘﻌﺎﺩ‪‬ﺎ ﻟـﺴﻴﺎﺩ‪‬ﺎ‪،‬‬
‫ﻭﻭﻋﻴﻬﺎ ﻋﺎﺩﺕ ﻓﻜﺮﺓ ‪-‬ﺩﺍﺭ ﺍﻹﺳﻼﻡ‪ -‬ﺗﻈﻬﺮ ﻣﻦ ﺟﺪﻳﺪ‪ ،‬ﻭﻟﻜﻦ ﲢﺖ ﺍﺳﻢ ﺁﺧﺮ ﺟﺪﻳﺪ ﻫﻮ‪" :‬ﺍﻟﻌـﺎﱂ‬
‫ﺍﻹﺳﻼﻣﻲ")‪.(37‬‬
‫ﻣﻌﲎ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪:‬‬
‫ﻣﻦ ﺿﻤﻦ ﻣﺎ ﺗﻮﺻﻠﺖ ﺇﻟﻴﻪ ﰲ ﺍﻟﻔﺮﻉ ﺍﻟﺴﺎﺑﻖ ‪-‬ﺍﳌﻌﲎ ﺍﻟﻠﻐﻮﻱ ﻭﺍﻻﺻﻄﻼﺣﻲ ﻟﻠﻌﺎﱂ‪-‬؛ ﺃﻥ ﻛﻠﻤﺔ‬
‫"ﻋﺎﱂ" ﺫﺍﺕ ﻣﻌﺎﻥ ﻣﺘﻌﺪﺩﺓ‪ ،‬ﻭﺳﺄﺫﻛﺮ ﻓﻴﻤﺎ ﻳﻠﻲ ﻣﻌﻨﻴﺎﻥ ‪-‬ﺃﻋﺘﻘﺪ‪ -‬ﺃ‪‬ﻤﺎ ﻣﺘﻮﺍﻓﻘﺎﻥ ﻣﻊ ﺳﻴﺎﻕ ﻣـﺼﻄﻠﺢ‬
‫"ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ" ﺑﻌﺪ ﺇﺿﺎﻓﺔ ﻛﻠﻤﺔ "ﺇﺳﻼﻡ" ﺇﻟﻴﻪ‪ ،‬ﻭﻫﺬﺍﻥ ﺍﳌﻌﻨﻴﺎﻥ ﳘﺎ‪:‬‬
‫ﺃﻭﻻ‪ :‬ﻗﺪ ﻳﻄﻠﻖ ﺍﻟﻌﺎﱂ ﻋﻠﻰ ﻣﻨﺎﻃﻖ ﻳﻠﺘﻘﻲ ﺳﻜﺎ‪‬ﺎ ﰲ ﺻﻔﺎﺕ ﻣﻌﻴﻨﺔ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﻭﻗﺪ ﻳﻄﻠﻖ ﺍﻟﻌﺎﱂ ﻋﻠﻰ ﳎﺘﻤﻌﺎﺕ ﲡﻤﻌﻬﺎ ﺍﻟﻌﻘﻴﺪﺓ‪.‬‬
‫) ‪ (36‬دﺧﻮل اﻟﻤﺴﺘﻌﻤﺮ إﻟﻰ اﻟﺒﻼد اﻹﺳﻼﻣﻴﺔ آﺎن ﻓﻲ إﻃﺎر ﺣﻤﻠﺔ اﺳﺘﻌﻤﺎرﻳﺔ أوروﺑﻴﺔ ﻋﻠﻰ أﻏﻠﺐ ﺑﻠﺪان اﻟﻌﺎﻟﻢ اﻹﺳﻼﻣﻲ اﺗﺨﺬت ﻣﻦ ﺿﻌﻒ اﻟﺪوﻟﺔ اﻟﻌﺜﻤﺎﻧﻴﺔ‪ ،‬وهﺰﻳﻤﺘﻬﺎ‬
‫ﺳﻨﺔ ‪1827‬م ﺑﻤﻌﺮآﺔ "ﻧﻔﺎرﻳﻦ" ﻓﺮﺻﺔ ﻟﻼﻧﻘﻀﺎض ﻋﻠﻰ اﻟﺒﻼد اﻹﺳﻼﻣﻴﺔ ‪ ,‬واﻗﺘﺴﺎم ﺗﺮآﺔ ﻣﺎ أﺳﻤﺘﻪ ‪ :‬اﻟﺮﺟﻞ اﻟﻤﺮﻳﺾ ‪.‬‬
‫) ‪ (37‬راﺟﻊ ﻣﺤﻤﻮد ﺷﺎآﺮ‪ :‬اﻗﺘﺼﺎدﻳﺎت اﻟﻌﺎﻟﻢ اﻹﺳﻼﻣﻲ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ص ‪. 11-7 :‬‬
‫ﻭﺑﻨﺎﺀ ﻋﻠﻰ ﺫﻟﻚ ﻳﻜﻮﻥ ﺍﳌﻘﺼﻮﺩ ﲟﺼﻄﻠﺢ "ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ" ﺃﺣﺪ ﺍﳌﻌﻨﻴﲔ ﺍﻵﺗﻴﲔ‪:‬‬
‫ﺃﻭﻻ‪ :‬ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻫﻮ ﳎﻤﻮﻉ ﺍﻟﺪﻭﻝ ﺍﻟﱵ ﳚﻤﻊ ﺑﲔ ﺳﻜﺎ‪‬ﺎ ﺍﻹﺳﻼﻡ؛ ﺃﻱ ﺃﻧﻪ ﳎﻤـﻮﻉ ﺍﻟـﺪﻭﻝ‬
‫ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻫﻮ ﺍﺠﻤﻟﺘﻤﻌﺎﺕ ﺍﻟﱵ ﲡﻤﻌﻬﺎ ﻋﻘﻴﺪﺓ ﺍﻹﺳﻼﻡ؛ ﺃﻱ ﺃﻧﻪ ﳎﻤﻮﻉ ﺍﳌﺴﻠﻤﲔ ﰲ ﺍﻟﻌﺎﱂ‪.‬‬
‫ﻭﺑﻌﺪ ﺗﺄﻣﻞ ﻛﻼ ﺍﳌﻌﻨﻴﲔ ﻳﺘﻀﺢ ﺃﻥ‪:‬‬
‫ ﺍﳌﻌﲎ ﺍﻷﻭﻝ‪ :‬ﺭﺑﻂ ﺗﻌﺮﻳﻒ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﺑﺎﻟﺪﻭﻝ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﻬﻮ ﺃﳘﻞ ﺑﺎﻗﻲ ﺍﳌﺴﻠﻤﲔ‬‫ﺍﻟﺬﻳﻦ ﻳﻨﺘﺸﺮﻭﻥ ﰲ ﳐﺘﻠﻒ ﺃﳓﺎﺀ ﺍﻟﻌﺎﱂ ﻛﺄﻗﻠﻴﺎﺕ ﰲ ﺩﻭﻝ ﻏﲑ ﺇﺳﻼﻣﻴﺔ‪.‬‬
‫ ﺃﻣﺎ ﺍﳌﻌﲎ ﺍﻟﺜﺎﱐ‪ :‬ﻓﻬﻮ ﺃﺧﺬ ﺑﻌﲔ ﺍﻻﻋﺘﺒﺎﺭ ﻛﻞ ﻣﺴﻠﻢ ﰲ ﻫﺬﻩ ﺍﳌﻌﻤﻮﺭﺓ‪ ،‬ﻭﻟﻜﻨﻪ ﺃﳘـﻞ ﺍﻟﺒﻌـﺪ‪ ،‬ﺃﻭ‬‫ﺍﻟﻄﺎﺑﻊ ﺍﳉﻐﺮﺍﰲ ﻻﻣﺘﺪﺍﺩ ﺍﳌﺴﻠﻤﲔ‪.‬‬
‫ﻷﺟﻞ ﻫﺬﺍ ﻓﺈﻧﲏ ﺳﺄﻋﺘﻤﺪ ‪-‬ﰲ ﺗﻌﺮﻳﻒ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ -‬ﻋﻠﻰ ﻛﻼ ﺍﳌﻌﻨﻴﲔ‪ ،‬ﻣﻌﺘﱪﺓ ﺃﻥ ﺍﻟﻌﺎﱂ‬
‫ﺍﻹﺳﻼﻣﻲ‪ :‬ﻫﻮ ﳎﻤﻮﻉ ﺍﻟﺪﻭﻝ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻀﺎﻓﺎ ﺇﻟﻴﻬﺎ ﺑﺎﻗﻲ ﺍﳌﺴﻠﻤﲔ؛ ﺍﻟﺬﻳﻦ ﳝﺜﻠﻮﻥ ﺃﻗﻠﻴﺎﺕ ﰲ ﺩﻭﻝ‬
‫ﻏﲑ ﺇﺳﻼﻣﻴﺔ‪.‬‬
‫ﻟﻜﻦ ﲢﺪﻳﺪ ﺍﻟﺪﻭﻝ ﺍﻹﺳﻼﻣﻴﺔ ﻫﻮ ﳏﻞ ﺍﺧﺘﻼﻑ ﺑﲔ ﺍﻟﺪﺍﺭﺳﲔ‪ ،‬ﻭﺍﻟﺒﺎﺣﺜﲔ ﻧﻈﺮﺍ ﻻﺧﺘﻼﻑ ﺍﳌﻌﻴﺎﺭ ﺍﻟﺬﻱ‬
‫ﻳﺄﺧﺬ ﺑﻪ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﻟﺘﺤﺪﻳﺪ ﻣﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﺪﻭﻟﺔ ﺇﺳﻼﻣﻴﺔ‪ ،‬ﺃﻡ ﻻ‪ .‬ﻭﺍﳌﻌﺎﻳﲑ ﺍﻟﱵ ﻳﻌﺘﻤﺪ ﻋﻠﻴﻬـﺎ‬
‫ﻫﺆﻻﺀ ﺍﻟﺒﺎﺣﺜﻮﻥ ﻫﻲ)‪:(38‬‬
‫‪ -1‬ﺍﳌﻌﻴﺎﺭ ﺍﻟﻌﺪﺩﻱ‪ :‬ﻭﻫﻮ ﺃﻥ ﺍﻟﺪﻭﻟﺔ ﺍﻟﱵ ﻳﻜﻮﻥ ﻋﺪﺩ ﺳﻜﺎ‪‬ﺎ ﺍﳌﺴﻠﻤﲔ ﺃﻛﺜﺮ ﻣﻦ ‪ %50‬ﺗﻌﺘﱪ ﺩﻭﻟﺔ‬
‫ﺇﺳﻼﻣﻴﺔ‪.‬‬
‫) ‪ (38‬ﻓﻬﺪ ﻋﺒﺪ اﻟﺮﺣﻤﻦ ﺁل ﺛﺎﻧﻲ‪ :‬اﻟﻌﺎﻟﻢ اﻹﺳﻼﻣﻲ دراﺳﺎت ﺟﻴﻮﺳﺘﺮاﺗﻴﺠﻴﺔ وﺟﻴﻮﺑﻮﻟﻴﺘﻴﻜﻴﺔ‪) ،‬اﻟﺪوﺣﺔ‪ ،‬دار اﻟﻜﺘﺐ اﻟﻘﻄﺮﻳﺔ‪ ،‬د‪.‬ط‪2002 ،‬م( ص‪.47-46 :‬‬
‫‪ -2‬ﺍﳌﻌﻴﺎﺭ ﺍﻟﺪﺳﺘﻮﺭﻱ‪ :‬ﻭﻫﻮ ﺃﻥ ﺗﻌﻠﻦ ﺍﻟﺪﻭﻟﺔ ﺑﺄ‪‬ﺎ ﺩﻭﻟﺔ ﺗﻄﺒﻖ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺃﺷﻬﺮ ﺍﻟﺪﻭﻝ ﺍﻟﱵ‬
‫ﺃﻋﻠﻨﺖ ﺃﻥ ﺩﺳﺘﻮﺭﻫﺎ ﺍﻹﺳﻼﻡ ﻫﻲ‪ :‬ﺍﳌﻤﻠﻜﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ‪ ،‬ﻭﺍﳉﻤﻬﻮﺭﻳـﺔ ﺍﻹﺳـﻼﻣﻴﺔ ﺍﻹﻳﺮﺍﻧﻴـﺔ‪،‬‬
‫ﻭﺍﳉﻤﻬﻮﺭﻳﺔ ﺍﻟﺒﺎﻛﺴﺘﺎﻧﻴﺔ‪.‬‬
‫‪ -3‬ﺍﳌﻌﻴﺎﺭ ﺍﻟﺘﻨﻈﻴﻤﻲ‪ :‬ﻭﻫﻮ ﺃﻥ ﺍﻟﺪﻭﻟﺔ ﺍﻟﱵ ﺗﻘﺒﻞ ﻋﻀﻮﻳﺘﻬﺎ ﰲ ﻣﻨﻈﻤﺔ ﺍﳌﺆﲤﺮ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺗﻌﺘﱪ ﺩﻭﻟـﺔ‬
‫ﺇﺳﻼﻣﻴﺔ ﺑﻐﺾ ﺍﻟﻨﻈﺮ ﻋﻦ ﺩﺳﺘﻮﺭﻫﺎ‪ ،‬ﻭﺍﳉﻮﺍﻧﺐ ﺍﻟﻌﺪﺩﻳﺔ ﻓﻴﻬﺎ‪.‬‬
‫ﻭﺳﺄﻋﺘﻤﺪ ﰲ ﺗﻌﺮﻳﻔﻲ ﻟﻠﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻋﻠﻰ ﺍﳌﻌﻴﺎﺭ ﺍﻟﻌﺪﺩﻱ ﻟﺘﺤﺪﻳﺪ ﺍﻟﺪﻭﻟﺔ ﺍﻹﺳﻼﻣﻴﺔ؛ ﻭﻫﺬﺍ ﻧﻈـﺮﺍ‬
‫ﳉﻤﻠﺔ ﺍﻋﺘﺒﺎﺭﺍﺕ ﺟﻌﻠﺘﲏ ﺃﺭﺟﺢ ﻫﺬﺍ ﺍﳌﻌﻴﺎﺭ‪ ،‬ﻭﺁﺧﺬ ﺑﻪ ﻭﻫﻲ‪:‬‬
‫ﺃ‪ -‬ﺇﻥ ﺇﻋﻼﻥ ﺃﻱ ﺩﻭﻟﺔ ﺑﺄﻥ ﺩﺳﺘﻮﺭﻫﺎ ﻫﻮ ﺍﻹﺳﻼﻡ ﻻ ﻳﻌﲏ ﻋﻠﻰ ﺍﻹﻃﻼﻕ ﺃ‪‬ﺎ ﺗﻄﺒﻖ ﺍﻹﺳﻼﻡ ‪-‬ﺍﻟﺸﺮﻳﻌﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ‪ -‬ﺑﺄﰎ ﻣﻌﲎ ﺍﻟﻜﻠﻤﺔ‪ ،‬ﻭﻫﺬﺍ ﺃﻣﺮ ﻭﺍﻗﻌﻲ‪ ،‬ﻭﻣﻌﺎﺵ‪ ،‬ﻓﻨﺤﻦ ﻻ ﳒﺪ ﺃﻳﺔ ﺩﻭﻟﺔ ﺇﺳـﻼﻣﻴﺔ ﺗﻄﺒـﻖ‬
‫ﺍﻹﺳﻼﻡ ﺗﻄﺒﻴﻘﺎ ﺟﺬﺭﻳﺎ‪ .‬ﻭﻫﺬﺍ ﻋﺎﺋﺪ ﺇﱃ ﻋﺪﺓ ﺃﺳﺒﺎﺏ ﺃﻛﺜﺮﻫﺎ ﻓﻌﺎﻟﻴﺔ؛ ﻫﻮ ﳐﺘﻠﻒ ﺍﻟﻀﻐﻮﻃﺎﺕ ﺍﻟﺪﻭﻟﻴـﺔ‬
‫ﺍﻟﱵ ﺗﺘﻌﺮﺽ ﳍﺎ ﻫﺬﻩ ﺍﻟﺪﻭﻟﺔ‪ .‬ﻭ‪‬ﺬﺍ ﳒﺪ ﺃﻥ ﻛﺜﲑﺍ ﻣﻦ ﻫﺬﻩ ﺍﻟﺪﻭﻝ ﺍﻟﱵ ﺃﻋﻠﻨﺖ ﺑﺄﻥ ﺩﺳـﺘﻮﺭﻫﺎ ﻫـﻮ‬
‫ﺍﻹﺳﻼﻡ ﺗﺘﺸﺎﺑﻪ ﳐﺘﻠﻒ ﳑﺎﺭﺳﺎ‪‬ﺎ‪ ،‬ﻭﺗﻄﺒﻴﻘﺎ‪‬ﺎ ﻣﻊ ﺩﻭﻝ ﺃﺧﺮﻯ ﱂ ﺗﻌﻠﻦ ﺃﻥ ﺩﺳﺘﻮﺭﻫﺎ ﻫﻮ ﺍﻹﺳﻼﻡ‪.‬‬
‫ﺏ‪ -‬ﺃﻣﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻤﻌﻴﺎﺭ ﺍﻟﺘﻨﻈﻴﻤﻲ؛ ﻓﺈﻥ ﺍﻷﺧﺬ ﺑﻪ ﻳﻌﺘﱪ ﺇﻏﻔﺎﻻ ﻟﻠﻜﺜﲑ ﻣﻦ ﺍﻷﻗﻠﻴﺎﺕ ﺍﻟﱵ ﺗﻌـﻴﺶ ﰲ‬
‫ﺩﻭﻝ ﱂ ﺗﻨﻀﻢ ﺇﱃ ﻣﻨﻈﻤﺔ ﺍﳌﺆﲤﺮ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﻫﻲ ﺫﺍﺕ ﻭﺯﻥ‪ ،‬ﻭﺛﻘﻞ ﻛﺒﲑﻳﻦ‪ .‬ﻓﻤـﺜﻼ‪ :‬ﻳﺒﻠـﻎ ﻋـﺪﺩ‬
‫ﺍﳌﺴﻠﻤﲔ ﰲ ﺍﳍﻨﺪ ‪ 149.60‬ﻣﻠﻴﻮﻥ‪ ،‬ﻭﻳﺒﻠﻎ ﻋﺪﺩﻫﻢ ﰲ ﺍﻟﺼﲔ ‪ 38.66‬ﻣﻠﻴﻮﻥ‪ .‬ﻭﺍﳍﻨﺪ‪ ،‬ﻭﺍﻟﺼﲔ ﱂ‬
‫ﺗﻨﻀﻤﺎ ﺇﱃ ﻣﻨﻈﻤﺔ ﺍﳌﺆﲤﺮ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﳑﺎ ﳚﻌﻞ ﺍﻷﺧﺬ ‪‬ﺬﺍ ﺍﳌﻌﻴﺎﺭ ﳎﺤﻔﺎ ﰲ ﺣﻖ ﻣـﺎ ﻳﻘـﺎﺭﺏ ‪200‬‬
‫ﻣﻠﻴﻮﻥ ﻣﺴﻠﻢ‪ .‬ﻫﺬﺍ ﻣﻦ ﺟﻬﺔ‪ ،‬ﻭﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ ﻓﺈﻥ ﺩﻭﻟﺘﲔ ﻣﺜﻞ ﺳﻮﺭﻳﻨﺎﻡ‪ ،‬ﻭﻏﻮﻳﺎﻧﺎ ﻣـﻦ ﺃﻣﺮﻳﻜـﺎ‬
‫ﺍﳉﻨﻮﺑﻴﺔ ﻣﻨﻀﻤﺘﺎﻥ ﺇﱃ ﺍﳌﻨﻈﻤﺔ ﺭﻏﻢ ﺃﻥ ﻋﺪﺩ ﺍﳌﺴﻠﻤﲔ ﰲ ﺳﻮﺭﻳﻨﺎﻡ ﻫﻮ ‪ 0.4‬ﻣﻠﻴﻮﻥ ﻣﺴﻠﻢ‪ ،‬ﻭﰲ ﻏﻮﻳﺎﻧﺎ‬
‫‪ 0.8‬ﻣﻠﻴﻮﻥ ﻣﺴﻠﻢ‪ .‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﺈﻧﻨﺎ ﻧﻜﻮﻥ ﻗﺪ ﻣﻨﺤﻨﺎ ﺍﻋﺘﺒﺎﺭﺍ ﻟﺪﻭﻟﺔ ﱂ ﻳﺒﻠﻎ ﻋﺪﺩ ﺍﳌﺴﻠﻤﲔ ﻓﻴﻬﺎ ﻣﻠﻴﻮﻧـﺎ‪،‬‬
‫ﻭﺃﳘﻠﻨﺎ ﺩﻭﻟﺔ ﺗﻌﺪﻯ ﻓﻴﻬﺎ ﻋﺪﺩ ﺍﳌﺴﻠﻤﲔ ‪ 100‬ﻣﻠﻴﻮﻥ)‪.(39‬‬
‫ﻭﺑﺎﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﺍﳌﻌﻴﺎﺭ ﺍﻟﻌﺪﺩﻱ ﻳﻜﻮﻥ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ؛ ﻫﻮ ﳎﻤﻮﻉ ﺍﻟﺪﻭﻝ ﺍﻟﱵ ﻳﻜﻮﻥ ﻋﺪﺩ‬
‫ﺳﻜﺎ‪‬ﺎ ﺍﳌﺴﻠﻤﲔ ﺃﻛﺜﺮ ﻣﻦ ‪ ،%50‬ﻣﻀﺎﻓﺎ ﺇﻟﻴﻬﺎ ﺑﺎﻗﻲ ﺍﳌﺴﻠﻤﲔ ﺍﻟﺬﻳﻦ ﻳﻌﻴـﺸﻮﻥ ﻛﺄﻗﻠﻴـﺎﺕ ﰲ ﺩﻭﻝ‬
‫ﺃﺧﺮﻯ ‪-‬ﻏﲑ ﺇﺳﻼﻣﻴﺔ‪) -‬ﻭﻫﻮ ﺍﳌﻌﲎ ﺍﻟﺬﻱ ﺳﻴﺘﻢ ﺍﻋﺘﻤﺎﺩﻩ ﰲ ﻫﺬﺍ ﺍﻟﺒﺤﺚ(‪.‬‬
‫ﻭﻳﺒﻠﻎ ﻋﺪﺩ ﺍﻟﺪﻭﻝ ﺍﻹﺳﻼﻣﻴﺔ ‪ 45‬ﺩﻭﻟﺔ ﺗﺘﻮﺯﻉ ﻋﻠﻰ ﺛﻼﺙ ﻗﺎﺭﺍﺕ‪ :‬ﺁﺳﻴﺎ‪ ،‬ﻭﺇﻓﺮﻳﻘﻴﺎ‪ ،‬ﻭﺃﻭﺭﻭﺑﺎ‬
‫ﻋﻠﻰ ﺍﻟﻨﺤﻮ ﺍﻵﰐ‪ 26 :‬ﺩﻭﻟﺔ ﰲ ﻗﺎﺭﺓ ﺁﺳﻴﺎ‪ 17 ،‬ﺩﻭﻟﺔ ﰲ ﻗﺎﺭﺓ ﺇﻓﺮﻳﻘﻴﺎ‪ ،‬ﻭﺩﻭﻟﺘﺎﻥ ﰲ ﻗـﺎﺭﺓ ﺃﻭﺭﻭﺑـﺎ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﻟﺪﻭﻝ ﻫﻲ)‪:(40‬‬
‫ﺍﻟﺪﻭﻝ ﺍﻵﺳﻴﻮﻳﺔ‪ :‬ﺃﺫﺭﺑﻴﺠﺎﻥ‪ ،‬ﺃﻓﻐﺎﻧﺴﺘﺎﻥ‪ ،‬ﺇﻧﺪﻭﻧﻴﺴﻴﺎ‪ ،‬ﺃﻭﺯﺑﺎﻛﺴﺘﺎﻥ‪ ،‬ﺇﻳﺮﺍﻥ‪ ،‬ﺍﻷﺭﺩﻥ‪ ،‬ﺍﻹﻣﺎﺭﺍﺕ‪،‬‬
‫ﺍﻟﺒﺤﺮﻳﻦ‪ ،‬ﺍﻟﺴﻌﻮﺩﻳﺔ‪ ،‬ﺍﻟﻌﺮﺍﻕ‪ ،‬ﺍﻟﻜﻮﻳﺖ‪ ،‬ﺍﻟﻴﻤﻦ‪ ،‬ﺑﺎﻛﺴﺘﺎﻥ‪ ،‬ﺑﺮﻭﻧﺎﻱ‪ ،‬ﺑﻨﻐﻼﺩﺵ‪ ،‬ﺗﺮﻛﻤﺎﻧﺴﺘﺎﻥ‪ ،‬ﺗﺮﻛﻴﺎ‪،‬‬
‫ﺳﻮﺭﻳﺎ‪ ،‬ﻃﺎﺟﻜﺴﺘﺎﻥ‪ ،‬ﻋﻤﺎﻥ‪ ،‬ﻓﻠﺴﻄﲔ‪ ،‬ﻗﲑﻏﻴﺰﻳﺎ‪ ،‬ﻗﻄﺮ‪ ،‬ﻟﺒﻨﺎﻥ‪ ،‬ﻣﺎﻟﻴﺰﻳﺎ‪ ،‬ﺍﳌﺎﻟﺪﻳﻒ‪.‬‬
‫ﺍﻟﺪﻭﻝ ﺍﻹﻓﺮﻳﻘﻴﺔ‪ :‬ﺍﳉﺰﺍﺋﺮ‪ ،‬ﺍﻟﺴﻨﻐﺎﻝ‪ ،‬ﺍﻟﺴﻮﺩﺍﻥ‪ ،‬ﺍﻟﺼﻮﻣﺎﻝ‪ ،‬ﺍﳌﻐﺮﺏ‪ ،‬ﺍﻟﻨﻴﺠﺮ‪ ،‬ﺗﻮﻧﺲ‪ ،‬ﻏﺎﻣﺒﻴﺎ‪ ،‬ﺟﺰﺭ‬
‫ﺍﻟﻘﻤﺮ‪ ،‬ﺟﻴﺒﻮﰐ‪ ،‬ﺳﺎﺣﻞ ﺍﻟﻌﺎﺝ‪ ،‬ﺳﲑﺍﻟﻴﻮﻥ‪ ،‬ﻏﻴﻨﻴﺎ‪ ،‬ﻟﻴﺒﻴﺎ‪ ،‬ﻣﺎﱄ‪ ،‬ﻣﺼﺮ‪ ،‬ﻣﻮﺭﻳﺘﺎﻧﻴﺎ‪.‬‬
‫ﺍﻟﺪﻭﻝ ﺍﻷﻭﺭﻭﺑﻴﺔ‪ :‬ﺃﻟﺒﺎﻧﻴﺎ‪ ،‬ﺍﻟﺒﻮﺳﻨﺔ ﻭﺍﳍﺮﺳﻚ‪.‬‬
‫ﻣﻮﻗﻊ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪:‬‬
‫) ‪ (39‬ﺑﺎﻟﻨﺴﺒﺔ ﻟﻌﺪد اﻟﻤﺴﻠﻤﻴﻦ ﻓﻲ آﻞ ﻣﻦ اﻟﻬﻨﺪ‪ ,‬اﻟﺼﻴﻦ‪ ,‬اﻟﺴﻮرﻳﻨﺎم‪ ,‬وﻏﻮﻳﺎﻧﺎ ؛ ﻓﺈﻧﻬﺎ ﻣﺴﺘﻤﺪة ﻣﻦ‪MUSLIM POULATION WORLD WIDE SITE :‬‬
‫‪ON‬‬
‫‪http://www.islamicpopulation.com‬‬
‫) ‪ (40‬ﺣﺪدت ﻋﺪد اﻟﺪول اﻹﺳﻼﻣﻴﺔ ﺑﺄﻧﻪ ‪ 45‬دوﻟﺔ ﻣﻦ ﺧﻼل اﻟﺘﻄﺮق إﻟﻰ ﻋﺪد اﻟﻤﺴﻠﻤﻴﻦ ﻓﻲ آﻞ دوﻟﺔ ‪ ,‬وﻧﺴﺒﺘﻬﻢ إﻟﻰ ﻣﺠﻤﻮع اﻟﺴﻜﺎن ‪ ,‬ﻓﺈن آﺎﻧﺖ اﻟﻨﺴﺒﺔ ﺗﻔﻮق ‪% 50‬‬
‫اﻋﺘﺒﺮت اﻟﺪوﻟﺔ إﺳﻼﻣﻴﺔ وإن آﺎﻧﺖ ﺗﺴﺎوي أو أﻗﻞ ﻣﻦ ‪ % 50‬اﻋﺘﺒﺮﺗﻬﺎ دوﻟﺔ ﻏﻴﺮ إﺳﻼﻣﻴﺔ ‪ .‬ﻣﻌﺘﻤﺪة ﻓﻲ ﻣﻌﺮﻓﺔ اﻟﻌﺪد واﻟﻨﺴﺒﺔ ﻋﻠﻰ اﻟﻤﻮﻗﻊ اﻟﺴﺎﺑﻖ –ﻋﻠﻰ اﻹﻧﺘﺮﻧﺖ‪. -‬‬
‫ﺇﻥ ﺍﳊﺪﻳﺚ ﻋﻦ ﻣﻮﻗﻊ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﺟﻐﺮﺍﻓﻴﺎ‪ ،‬ﻭﻓﻠﻜﻴﺎ‪ ،‬ﻭﻣﻮﻗﻌﻪ ﺑﺎﻟﻨﺴﺒﺔ ﳌﺨﺘﻠﻒ ﺍﺠﻤﻟﺎﺭﻱ‪،‬‬
‫ﻭﺍﳌﺴﻄﺤﺎﺕ ﺍﳌﺎﺋﻴﺔ؛ ﻳﻬﺪﻑ ﺇﱃ ﻣﻌﺮﻓﺔ ﻣﺪﻯ ﺃﳘﻴﺔ ﻫﺬﺍ ﺍﳌﻮﻗﻊ‪ ،‬ﻭﺇﺳﺘﺮﺍﺗﻴﺠﻴﺘﻪ‪ ،‬ﻭﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﺃﺑﺮﺯ‬
‫ﺍﻻﻣﺘﻴﺎﺯﺍﺕ‪ ،‬ﻭﺍﳌﺆﻫﻼﺕ ﺍﻟﱵ ﳛﻈﻰ ‪‬ﺎ‪.‬‬
‫ﺃﻭﻻ‪ -‬ﺍﳌﻮﻗﻊ ﺍﳉﻐﺮﺍﰲ‪" :‬ﻳﺸﻐﻞ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻣﻮﻗﻌﺎ ﺟﻐﺮﺍﻓﻴﺎ ﻓﺮﻳﺪﺍ ﻣﻦ ﺧﺮﻳﻄﺔ ﺍﻟﻌﺎﱂ‪ ،‬ﻓﻬﻮ ﳛﺘـﻞ‬
‫ﻣﺮﻛﺰ ﺍﻟﻘﻠﺐ ﻣﻦ ﻛﺘﻠﺔ ﺍﻟﻌﺎﱂ ﺍﻟﻘﺪﱘ‪ ،‬ﻭﺍﳉﺴﺮ ﺍﻷﺭﺿﻲ ﺍﻟﺬﻱ ﻳﺮﺑﻂ ﺍﻟﻘﺎﺭﺍﺕ ﺍﻟﻜﱪﻯ ﺍﻟﺜﻼﺙ‪ :‬ﺁﺳـﻴﺎ‪،‬‬
‫ﻭﺇﻓﺮﻳﻘﻴﺎ‪ ،‬ﻭﺃﻭﺭﻭﺑﺎ")‪ ،(41‬ﻭﻫﻮ ﳝﺘﺪ ﺑﺸﻜﻞ ﻛﺒﲑ ﰲ ﻗﺎﺭﰐ ﺁﺳﻴﺎ‪ ،‬ﻭﺇﻓﺮﻳﻘﻴﺎ ﺣﻴﺚ ﺗﻀﻢ ﺁﺳﻴﺎ ‪ 26‬ﺩﻭﻟﺔ‬
‫ﻣﻨﻪ‪ ،‬ﻭﺇﻓﺮﻳﻘﻴﺎ ‪ 17‬ﺩﻭﻟﺔ‪ ،‬ﰲ ﺣﲔ ﲤﺜﻞ ﺃﻭﺭﻭﺑﺎ ﻧﺴﺒﺔ ﺿﺌﻴﻠﺔ ﻣﻦ ﺍﻣﺘﺪﺍﺩﻩ ﻛﻮ‪‬ﺎ ﺗﻀﻢ ﺩﻭﻟـﺘﲔ ﻓﻘـﻂ‪،‬‬
‫ﻭﺗﺒﻠﻎ ﻣﺴﺎﺣﺔ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﺣﻮﺍﱄ‪24.809.779 :‬ﻛﻢ‪ ،2‬ﻭﻫﻲ ﻣﻮﺯﻋﺔ ﻋﻠﻰ ﺍﻟﻘﺎﺭﺍﺕ ﺍﻟﺜﻼﺙ‬
‫‪ 13.764.230‬ﻛﻢ‪ 2‬ﰲ ﻗﺎﺭﺓ ﺇﻓﺮﻳﻘﻴﺎ‪.‬‬
‫ﻛﻤﺎ ﻳﻠﻲ‪:‬‬
‫‪10.965.672‬ﻛﻢ‪ 2‬ﰲ ﻗﺎﺭﺓ ﺁﺳﻴﺎ‪.‬‬
‫‪ 790877‬ﻛﻢ‪ 2‬ﰲ ﻗﺎﺭﺓ ﺃﻭﺭﻭﺑﺎ‪.‬‬
‫‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ -‬ﺍﳌﻮﻗﻊ ﺍﻟﻔﻠﻜﻲ‪ :‬ﻳﻘﻊ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﺑﲔ "ﺧﻂ ﻋﺮﺽ ْ‪ 60‬ﴰﺎﻻ ﻋﻨﺪ ﺃﻋﺎﱄ ‪‬ﺮ ﺍﻟﻔﻮﻟﻐـﺎ‪،‬‬
‫ﻭﳝﺘﺪ ﺟﻨﻮﺑﺎ ﺣﱴ ﺧﻂ ﺍﻻﺳﺘﻮﺍﺀ‪ ،‬ﻭﺟﻨﻮﺑﻪ ﻗﻠﻴﻼ ﰲ ﺇﻧﺪﻭﻧﻴﺴﻴﺎ‪ ،‬ﻭﺗﱰﺍﻧﻴﺎ‪ ،‬ﺃﻣﺎ ﺍﻣﺘﺪﺍﺩﻩ ﺷﺮﻗﺎ‪ ،‬ﻓﻴـﺼﻞ‬
‫ﻣﻦ ﺧﻂ ﻃﻮﻝ ْ‪ 120‬ﺷﺮﻗﺎ ﰲ ﺟﺰﺭ ﺍﻟﻔﻠﻴﺒﲔ‪ ،‬ﺇﱃ ﺃﻗﺼﻰ ﺍﻟﻐﺮﺏ ﻋﻨﺪ ﺍﻟﺮﺃﺱ ﺍﻷﺧﻀﺮ ﻋﻠﻰ ﺧـﻂ‬
‫ﻃﻮﻝ ‪ ْ 20‬ﻏﺮﺑﺎ")‪.(42‬‬
‫) ‪ (41‬ﻣﺤﻤﺪ ﻋﻮض اﻟﻬﺰاﻳﻤﺔ‪ :‬ﺣﺎﺿﺮ اﻟﻌﺎﻟﻢ اﻹﺳﻼﻣﻲ وﻗﻀﺎﻳﺎﻩ اﻟﺴﻴﺎﺳﻴﺔ اﻟﻤﻌﺎﺻﺮة‪) ،‬ﻋﻤﺎن‪ ،‬دار ﻋﻤﺎر‪ ،‬ط‪1417 ،1 :‬هـ‪1997 ،‬م( ص‪. 66 :‬‬
‫) ‪ (42‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ص‪. 67 :‬‬
‫ﺛﺎﻟﺜﺎ‪ -‬ﺍﳌﻮﻗﻊ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻤﺠﺎﺭﻱ‪ ،‬ﻭﺍﳌﺴﻄﺤﺎﺕ ﺍﳌﺎﺋﻴﺔ‪" :‬ﻳﻄﻞ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻋﻠﻰ ﲨﻴﻊ ﺍﶈﻴﻄـﺎﺕ‬
‫ﺍﻟﺮﺋﻴﺴﻴﺔ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻛﺐ‪ ،‬ﻭﺫﻟﻚ ﱂ ﻳﺘﺴﻦ ﻷﻱ ﻛﺘﻠﺔ ﰲ ﺍﻟﻌﺎﱂ ﺑﺎﺳﺘﺜﻨﺎﺀ ﻛﺘﻠﺔ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ؛ ﻓﻬﻮ‬
‫ﻳﻄﻞ ﻋﻠﻰ ﺍﶈﻴﻂ ﺍﳍﺎﺩﻱ ﰲ ﺃﻗﺼﻰ ﺍﻟﺸﺮﻕ‪ ،‬ﻭﻳﻄﻞ ﻋﻠﻰ ﺍﶈﻴﻂ ﺍﳍﻨﺪﻱ ﰲ ﺍﳉﻨﻮﺏ‪ ،‬ﻭﻋﻠـﻰ ﺍﶈـﻴﻂ‬
‫ﺍﻷﻃﻠﺴﻲ ﰲ ﺍﻟﻐﺮﺏ‪ ،‬ﺃﻣﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺒﺤﺎﺭ‪ ،‬ﻭﺍﻟﺒﺤﲑﺍﺕ ﻓﻴﻄﻞ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻋﻠﻰ‪ :‬ﺍﳋﻠﻴﺞ ﺍﻟﻌـﺮﰊ‪،‬‬
‫ﻭﲝﺮ ﺍﻟﻌﺮﺏ‪ ،‬ﻭﺧﻠﻴﺞ ﻋﻤﺎﻥ‪ ،‬ﻭﺍﻟﺒﺤﺮ ﺍﻷﲪﺮ‪ ،‬ﻭﺍﻟﺒﺤﺮ ﺍﳌﺘﻮﺳﻂ‪ ،‬ﻭﺍﻟﺒﺤﺮ ﺍﻷﺳﻮﺩ‪ ،‬ﻭﲝﺮ ﻣﺮﻣﺮﺓ‪ ،‬ﻭﲝـﺮ‬
‫ﺇﳚﺔ‪ ،‬ﻭﺧﻠﻴﺞ ﻏﻴﻨﻴﺎ‪ ،‬ﻭﺧﻠﻴﺞ ﺍﻟﺒﻨﻐﺎﻝ‪ ،‬ﻭﲝﺮ ﺍﻟﺼﲔ‪ ،‬ﻭﺍﻟﺒﺤﺮ ﺍﳌﻴﺖ‪ ،‬ﻭﲝﺮ ﻗﺰﻭﻳﻦ‪ ،‬ﻭﲝﲑﺓ ﺁﺭﺍﻝ")‪.(43‬‬
‫ﻭﺑﻔﻀﻞ ﻫﺬﻩ ﺍﳌﺴﻄﺤﺎﺕ ﺍﳌﺎﺋﻴﺔ ‪-‬ﺍﻟﻜﺜﲑﺓ ﻭﺍﳌﺘﻨﻮﻋﺔ‪ -‬ﺍﻟﱵ ﻳﻄﻞ ﻋﻠﻴﻬﺎ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﳒـﺪﻩ‬
‫"ﻳﺸﺮﻑ ﻋﻠﻰ ﻋﺪﺓ ﻣﻨﺎﻓﺬ ﲝﺮﻳﺔ ﻋﻈﻴﻤﺔ ﺍﻷﳘﻴﺔ ﻫﻲ‪ :‬ﻣﻀﻴﻖ ﺟﺒﻞ ﻃﺎﺭﻕ؛ ﻭﻳﺘﺤﻜﻢ ﰲ ﺍﺗﺼﺎﻝ ﺍﶈـﻴﻂ‬
‫ﺍﻷﻃﻠﺴﻲ ﺑﺎﻟﺒﺤﺮ ﺍﳌﺘﻮﺳﻂ‪ ،‬ﻭﻗﻨﺎﺓ ﺍﻟﺴﻮﻳﺲ؛ ﻭﻫﻲ ﺃﻫﻢ ﻣﻨﻔﺬ ﺻﻨﺎﻋﻲ ﻳﺮﺑﻂ ﺍﻟﺒﺤﺮ ﺍﻷﲪـﺮ ﺑـﺎﻟﺒﺤﺮ‬
‫ﺍﳌﺘﻮﺳﻂ‪ ،‬ﻭﻣﻀﻴﻖ ﺑﺎﺏ ﺍﳌﻨﺪﺏ‪ ،‬ﻭﺧﻠﻴﺞ ﻋﺪﻥ؛ ﻳﺘﺤﻜﻤﺎﻥ ﰲ ﺍﺗﺼﺎﻝ ﺍﻟﺒﺤﺮ ﺍﻷﲪﺮ ﺑﺒﺤـﺮ ﺍﻟﻌـﺮﺏ‪،‬‬
‫ﻭﻣﻀﻴﻖ ﻫﺮﻣﺰ‪ ،‬ﻭﺧﻠﻴﺞ ﻋﻤﺎﻥ؛ ﻭﻳﺘﺤﻜﻤﺎﻥ ﰲ ﺍﻻﺗﺼﺎﻝ ﺑﺎﶈﻴﻂ ﺍﳍﻨﺪﻱ‪ ،‬ﻭﺑﺒﺤﺮ ﺍﻟـﺼﲔ ﺍﳉﻨـﻮﰊ‪،‬‬
‫ﻭﺍﶈﻴﻂ ﺍﳍﺎﺩﻱ")‪.(44‬‬
‫) ‪ (43‬ﻓﻬﺪ ﻋﺒﺪ اﻟﺮﺣﻤﻦ ﺁل ﺛﺎﻧﻲ‪ :‬اﻟﻌﺎﻟﻢ اﻹﺳﻼﻣﻲ دراﺳﺎت ﺟﻴﻮﺳﺘﺮاﺗﻴﺠﻴﺔ‪ ,‬وﺟﻴﻮﺑﻮﻟﻴﺘﻴﻜﻴﺔ‪ ,‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ص‪. 50 :‬‬
‫) ‪ (44‬ﻣﺤﻤﺪ ﻋﻮض اﻟﻬﺰاﻳﻤﺔ‪ :‬ﺣﺎﺿﺮ اﻟﻌﺎﻟﻢ اﻹﺳﻼﻣﻲ وﻗﻀﺎﻳﺎﻩ اﻟﺴﻴﺎﺳﻴﺔ اﻟﻤﻌﺎﺻﺮة‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ص‪. 67 :‬‬
‫ ﺧﺮﻳﻄﺔ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪-‬‬‫ﺳﻜﺎﻥ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪:‬‬
‫ﻳﺒﻠﻎ ﻋﺪﺩ ﺍﳌﺴﻠﻤﲔ ﰲ ﺍﻟﻌﺎﱂ ﺣﺴﺐ ﺇﺣﺼﺎﺋﻴﺎﺕ ‪2003‬ﻡ)‪ :(45‬ﻣﻠﻴـﺎﺭ ﻭ‪ 484.71‬ﻣﻠﻴــﻮﻥ‬
‫ﻣﺴﻠﻢ‪ ،‬ﺇﺫ ﻳﻘﺪﺭ ﻋﺪﺩ ﻣﺴﻠﻤﻲ ﺍﻟﺒﻠﺪﺍﻥ ﺍﻹﺳﻼﻣﻴﺔ )‪ 45‬ﺑﻠﺪﺍ( ﺑـ‪ :‬ﻣﻠﻴـﺎﺭ ﻭ‪ 41.85‬ﻣﻠﻴــﻮﻥ‬
‫ﻣﺴﻠﻢ‪ ،‬ﻭﳝﺜﻞ ﺍﻟﺒﺎﻗﻲ ‪ 442.86‬ﻣﻠﻴﻮﻥ ﻣﺴﻠﻢ ﺍﻷﻗﻠﻴﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﳐﺘﻠﻒ ﺩﻭﻝ ﺍﻟﻌﺎﱂ‪ ،‬ﻭﺗﻌﺘـﱪ‬
‫ﻗﺎﺭﺓ ﺁﺳﻴﺎ ﺍﻟﻘﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻦ ﺣﻴﺚ ﻋﺪﺩ ﺍﳌﺴﻠﻤﲔ ﺍﻟﺬﻳﻦ ﺗﻀﻤﻬﻢ‪ ،‬ﻭﺍﳌﻘﺪﺭﻳﻦ ﺑــ‪ :‬ﻣﻠﻴــﺎﺭ‬
‫ﻭ‪ 10.65‬ﻣﻠﻴﻮﻥ ﻣﺴﻠﻢ‪.‬‬
‫ﺗﻠﻴﻬﺎ ﻗﺎﺭﺓ ﺇﻓﺮﻳﻘﻴﺎ ﺑـ‪ 414.26 :‬ﻣﻠﻴﻮﻥ ﻣﺴﻠﻢ‪ ،‬ﰒ ﺃﻭﺭﻭﺑﺎ ﺑـ‪ 51.19 :‬ﻣﻠﻴﻮﻥ ﻣﺴﻠﻢ‪ ،‬ﻭﺑﻌﺪﻫﺎ‬
‫ﺃﻣﺮﻳﻜﺎ ﺍﻟﺸﻤﺎﻟﻴﺔ ﺑـ‪ 6.62:‬ﻣﻠﻴﻮﻥ ﻣﺴﻠﻢ‪ ،‬ﰒ ﺃﻣﺮﻳﻜﺎ ﺍﳉﻨﻮﺑﻴﺔ ﺑـ‪1.64 :‬ﻣﻠﻴـﻮﻥ ﻣـﺴـﻠﻢ‪،‬‬
‫ﻭﺃﺧﲑﺍ ﺃﺳﺘﺮﺍﻟﻴﺎ ﺑـ‪ 0.35 :‬ﻣﻠﻴﻮﻥ ﻣﺴﻠﻢ‪.‬‬
‫) ‪ (45‬ﻣﻮﻗﻊ اﻟﺸﻌﻮب اﻹﺳﻼﻣﻴﺔ‪http://www.islamic population.com :‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﺴﻤﺔ ﺍﻟﺮﺋﻴﺴﻴﺔ ﻟﻠﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ؛ ﻫﻲ ﻛﻮﻧﻪ ﳝﺜﻞ ﻋﺎﱂ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻓﺈﻥ ﺫﻟﻚ ﻻ ﻳﻌﲏ ﺃﻧﻪ‬
‫ﺧﺎﻝ ﻣﻦ ﳐﺘﻠﻒ ﺍﻟﺪﻳﺎﻧﺎﺕ‪ ،‬ﻭﺍﳌﺬﺍﻫﺐ ﺍﻷﺧﺮﻯ‪ ،‬ﻓﻤﺒﺪﺃ ﺍﻟﺪﻳﻦ ﺍﻹﺳﻼﻣﻲ ﺍﻟـﺬﻱ ﻛﻔﻞ ﻟﻐﲑ ﺍﳌﺴﻠﻢ‬
‫ﺣﻖ ﺑﻘﺎﺋﻪ ﻋﻠﻰ ﺩﻳﻨﻪ‪ ،‬ﻭﺍﺳﺘﻤﺮﺍﺭﻩ ﻋﻠﻰ ﻣﺬﻫﺒﻪ ﻗﺪ ﲡﺴﺪ ﰲ ﺍﻟﻮﺍﻗﻊ ﲝﻴـﺚ "ﲤﺜﻞ ﻧـﺴﺒﺔ ﻣﻌﺘﻨﻘـﻲ‬
‫ﺍﻟﺪﻳﺎﻧﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ‪ ،%90‬ﻭﻣﺎ ﺗﺒﻘﻰ ﻣﻦ ﺍﻟﺴﻜـﺎﻥ ﳝﺜﻠﻮﻥ ﺍﻟﺪﻳﺎﻧﺎﺕ ﺍﻵﺗﻴـﺔ‪:‬‬
‫‪ %6‬ﻧﺼﺎﺭﻯ‪ %0.3 ،‬ﻳﻬـﻮﺩ‪ %2 ،‬ﺑﺮﺍﳘﻴـﻮﻥ‪ %1.5 ،‬ﻭﺛﻨﻴــﻮﻥ‪ %1 ،‬ﻛﻮﻧﻔﻮﺷـﻴﻮﻥ‪،‬‬
‫ﻭ‪ %0.40‬ﺑﻮﺫﻳﻮﻥ")‪.(46‬‬
‫ﺃﻣﺎ ﺇﺫﺍ ﺗﻄﺮﻗﻨﺎ ﺇﱃ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﻟﺴﻼﻻﺕ‪ ،‬ﻭﺍﻟﻠﻐﺎﺕ ﺍﻟﱵ ﻳﻀﻤﻬﺎ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ؛ ﻓﺈﻧﻨﺎ ﳒـﺪﻩ‪،‬‬
‫ﻳﻀﻢ ﺳﻼﻻﺕ ﻣﺘﻨﻮﻋﺔ‪ ،‬ﻭﻳﺰﺧﺮ ﺑﻠﻐﺎﺕ ﻣﺘﻌﺪﺩﺓ‪ .‬ﻓﻤﻦ ﺳﻼﻻﺗﻪ‪:‬‬
‫‪ -1‬ﺍﻟﻘﻮﻗﺎﺯﻳﻮﻥ ﻭﻧﺴﺒﺘﻬﻢ ‪ %65‬ﻣﻦ ﺳﻜﺎﻥ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ؛ ﻭﻫﻢ ﺁﺭﻳـﻮﻥ‪ ،‬ﻭﻫﻨـﺪﻭﺃﻭﺭﺑﻴﻮﻥ‬
‫ﻳﻌﻴﺸﻮﻥ ﰲ ﺑﻼﺩ ﺍﻟﻔﺮﺱ‪ ،‬ﻭﺑﺎﻛﺴﺘﺎﻥ‪ ،‬ﻭﺃﻓﻐﺎﻧﺴﺘﺎﻥ‪ ،‬ﻭﴰﺎﻝ ﺍﳍﻨﺪ‪ ،‬ﻭﺍﻟﻘﻮﻗﺎﺯ‪.‬‬
‫‪ -2‬ﺟﻨﺲ ﺍﻟﺒﺤﺮ ﺍﳌﺘﻮﺳﻂ ﺍﻷﲰﺮ؛ ﻭﻳﺘﺄﻟﻒ ﻣﻦ ﺍﻟﺴﺎﻣﻴﲔ ﰲ ﺟﺰﻳﺮﺓ ﺍﻟﻌﺮﺏ‪ ،‬ﻭﺍﳍﻼﻝ ﺍﳋـﺼﻴﺐ‪،‬‬
‫ﻭﻣﻦ ﺍﳊﺎﻣﻴﲔ ﰲ ﻣﺼﺮ‪ ،‬ﻭﴰﺎﱄ ﺇﻓﺮﻳﻘﻴﺎ‪ ،‬ﻭﺍﻟﺼﻮﻣﺎﻝ‪ ،‬ﻭﺍﻟﺴﻮﺩﺍﻥ‪.‬‬
‫‪ -3‬ﺍﻷﺟﻨﺎﺱ ﺍﻟﺼﻔﺮﺍﺀ ﺍﻵﺳﻴﻮﻳﺔ؛ ﻭﻫﻢ ﺍﻷﺗﺮﺍﻙ ﰲ ﺗﺮﻛﻴـﺔ‪ ،‬ﻭﺃﺫﺭﺑﻴﺠـﺎﻥ‪ ،‬ﻭﺁﺳـﻴﺎ ﺍﻟﻮﺳـﻄﻰ‪،‬‬
‫ﻭﺍﳌﻼﻭﻳﻮﻥ ﰲ ﻣﺎﻟﻴﺰﻳﺎ‪ ،‬ﻭﺇﻧﺪﻭﻧﻴﺴﻴﺎ‪ ،‬ﻭﺍﳌﻐﻮﻝ‪ ،‬ﻭﺍﻟﺘﺘﺮ ﰲ ﺁﺳﻴﺎ ﺍﻟﻮﺳﻄﻰ‪ ،‬ﻭﺃﻗﻠﻴﺎﺕ ﺑﺸﺮﻗﻲ ﺃﻭﺭﻭﺑﺎ‪.‬‬
‫) ‪ (46‬ﻓﻬﺪ ﻋﺒﺪ اﻟﺮﺣﻤﻦ ﺁل ﺛﺎﻧﻲ‪ :‬اﻟﻌﺎﻟﻢ اﻹﺳﻼﻣﻲ ‪ -‬دراﺳﺎت ﺟﻴﻮ ﺳﺘﺮاﺗﻴﺠﻴﺔ‪ ،‬وﺟﻴﻮ ﺑﻮﻟﻴﺘﻴﻜﻴﺔ‪ ،-‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ,‬ص‪.89 :‬‬
‫‪ -4‬ﺍﻟﺰﻧﻮﺝ؛ ﻭﻣﻨﻬﻢ ﺍﻟﺒﺎﻧﺘﻮ ﺑﻮﺳﻂ‪ ،‬ﻭﺷﺮﻗﻲ ﺇﻓﺮﻳﻘﻴﺎ‪ ،‬ﻭﺍﻟﻨﻴﻠﻴﻮﻥ ﲜﻨﻮﺏ ﺍﻟﺴﻮﺩﺍﻥ‪ ،‬ﻭﺍﻟﺪﺭﺍﻓﻴﺪﻳﻮﻥ؛‬
‫ﺍﻟﺬﻳﻦ ﻳﺸﻜﻠﻮﻥ ﺧﻠﻴﻄﺎ ﻣﻬﺠﻨﺎ ﻳﺘﻤﻴﺰ ﲟﻼﻣﺢ ﻣﻼﻭﻳﺔ‪ ،‬ﻭﺑﺸﺮﺓ ﺩﺍﻛﻨﺔ‪ ،‬ﺃﻭ ﺳﻮﺩﺍﺀ‪ ،‬ﻭﻳﻨﺘﻤـﻲ ﺇﻟـﻴﻬﻢ‬
‫ﺳﻜﺎﻥ ﺑﻨﻐﻼﺩﺵ‪ ،‬ﻭﻣﺴﻠﻤﻮ ﺟﻨﻮﰊ ﺍﳍﻨﺪ‪.‬‬
‫ﺃﻣﺎ ﺍﻟﻠﻐﺎﺕ ﺍﳌﺴﺘﻌﻤﻠﺔ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ؛ ﻓﻬﻲ ‪-‬ﻛﻤﺎ ﻗﻠﻨﺎ‪ -‬ﻣﺘﻌﺪﺩﺓ‪ ،‬ﻭﻟﻌﻞ ﺃﺷﻬﺮﻫﺎ‪ :‬ﺍﻟﻠﻐـﺔ‬
‫ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﺍﻹﻧﺪﻭﻧﻴﺴﻴﺔ‪ ،‬ﻭﺍﳌﺎﻻﻭﻳﺔ‪ ،‬ﻭﺍﻟﺒﻨﻐﺎﻟﻴﺔ‪ ،‬ﻭﺍﻷﺭﺩﻳﺔ‪ ،‬ﻭﺍﻟﺘﺮﻛﻴﺔ‪ ،‬ﻭﺍﻟﻜﺮﺩﻳﺔ‪ ،‬ﻭﺍﻟﺴﻮﺍﺣﻠﻴﺔ)‪.(47‬‬
‫ﺑﻌﺪ ﻫﺬﻩ ﺍﻟﻠﻤﺤﺔ ﺍﻟﻮﺟﻴﺰﺓ ﰲ ﺍﻟﺘﻌﺮﻳﻒ ﺑﺎﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﲟﻮﻗﻌﻪ‪ ،‬ﻭﺑﺴﻜﺎﻧﻪ ﺗﻈﻬﺮ ﻟﻨﺎ ﺍﻟـﺼﻮﺭﺓ‬
‫ﺍﻟﻔﻌﻠﻴﺔ ﻟﻀﺨﺎﻣﺔ ﺍﳌﻮﺍﺭﺩ ﺍﻟﺒﺸﺮﻳﺔ‪ ،‬ﻭﺍﻟﻄﺒﻴﻌﻴﺔ ﺍﻟﱵ ﺣﻈﻲ ‪‬ﺎ ﻫﺬﺍ ﺍﻟﻌﺎﱂ‪ ،‬ﻭﺧﻠﻘﺖ ﻓﻴﻪ ﻧﻮﻋﺎ ﻣﻦ ﺍﻟﺜﺮﺍﺀ‬
‫ﰲ ﳐﺘﻠﻒ ﺍﳌﻴﺎﺩﻳﻦ‪ ،‬ﻭﺍﺠﻤﻟﺎﻻﺕ‪ ،‬ﻭﺃﻫﻠﺘﻪ ﻟﻴﺘﺒﻮﺃ ﻣﻜﺎﻧﺔ ﺍﺳﺘﺮﺍﺗﻴﺠﻴﺔ ﺑﲔ ﳐﺘﻠﻒ ﺍﻟﺪﻭﻝ‪ ،‬ﻭﺍﻷﻗﺎﻟﻴﻢ‪ .‬ﻟﻜﻦ‬
‫ﻭﻟﺴﻮﺀ ﺍﺳﺘﻐﻼﻝ ﺍﳌﺴﻠﻤﲔ ﻟﻜﻞ ﻫـﺬﻩ ﺍﻻﻣﺘﻴـﺎﺯﺍﺕ‪ ،‬ﻭﺍﳌﺆﻫﻼﺕ؛ ﻓﺈﻥ ﺍﻟﻌﺎﱂ ﺍﻹﺳـﻼﻣﻲ ﺑﻘـﻲ‬
‫ﻣﺜﺒﻄﺎ‪ ،‬ﻭﻋﺎﺟﺰﺍ ﻋﻦ ﻟﻌﺐ ﺍﻟﺪﻭﺭ ﺍﳌﻨﻮﻁ ﺑﻪ‪ ،‬ﻭﺍﻟﺘﻤﻮﺿﻊ ﰲ ﺍﳌﻜﺎﻥ ﺍﳉﺪﻳﺮ ﺑﻪ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ‪ :‬ﺍﻟﺘﻌﺮﻳﻒ ﺑﺎﻟﺸﻴﺦ ﳏﻤﺪ ﺍﻟﻐﺰﺍﱄ‬
‫ﻳﺘﻨﺎﻭﻝ ﻫﺬﺍ ﺍﳌﺒﺤﺚ ﺑﻌﺾ ﺍﳉﻮﺍﻧﺐ ﺍﳌﻬﻤﺔ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻴﺦ ﺍﻟﻐﺰﺍﱄ؛ ﻛﻤﻮﻟــﺪﻩ‪ ،‬ﻭﻧﺸﺄﺗﻪ ﺍﻷﻭﱃ‪،‬‬
‫ﻭﻣﺴﲑﺗﻪ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﻭﺍﻟﻌﻤﻠﻴﺔ ﰲ ﳐﺘﻠﻒ ﻣﺮﺍﺣﻞ ﺍﻟﺪﺭﺍﺳﺔ‪ ،‬ﻭﳏﻄـﺎﺕ ﺍﻟﻌﻤﻞ ﺍﻟﺪﻋﻮﻱ‪ ،‬ﺇﺿﺎﻓﺔ ﺇﱃ‬
‫ﺗﻄﺮﻗﻪ ﳌﺨﺘﻠﻒ ﺍﻷﻭﺿﺎﻉ ﺍﻟﱵ ﻋﺎﻳﺸﻬﺎ ﺍﻟﺸﻴﺦ ﻣﻨﺬ ﻧﻌﻮﻣــﺔ ﺃﻇﺎﻓﺮﻩ‪ ،‬ﻭﻛﺎﻥ ﳍﺎ ﺗﺄﺛﲑ ﻋﻠﻰ‬
‫ﺷﺨﺼﻴﺘﻪ‪ ،‬ﻭﻫﺬﺍ ﺑﻐﻴﺔ ﺇﺩﺭﺍﻙ ﺍﻟﻠﺒﻨﺎﺕ ﺍﻷﺳﺎﺳﻴﺔ ﺍﻟﱵ ﺳﺎﳘﺖ ﰲ ﺻﻘﻞ ﻣﻮﺍﻫﺒﻪ‪ ،‬ﻭﺑﻠﻮﺭﺓ ﺍﻫﺘﻤﺎﻣﺎﺗﻪ‬
‫ﺍﻟﱵ ﺍﻧﻌﻜﺴﺖ ﰲ ﳐﺘﻠﻒ ﺍﳌﻮﺍﻗﻒ‪ ،‬ﻭﺍﻵﺭﺍﺀ ﺍﻟﱵ ﻋﺮﻑ ‪‬ﺎ‪.‬‬
‫) ‪ (47‬أﻧﻈﺮ‪ :‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ ‪ ،‬ص‪. 89-88 :‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ‪ :‬ﺣﻴﺎﺓ ﺍﻟﺸﻴﺦ ﺍﻟﻐﺰﺍﱄ‬
‫ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ‪ :‬ﻣﻮﻟﺪﻩ‬
‫ﻭﻟﺪ ﺍﻟﺸﻴﺦ )ﳏﻤﺪ ﺍﻟﻐﺰﺍﱄ ﺍﻟﺴﻘﺎ( ﰲ ﻗﺮﻳﺔ ﻧﻜﻼ ﺍﻟﻌﻨﺐ ﻣﺮﻛﺰ )ﺇﻳﺘﺎﻱ ﺍﻟﺒﺎﺭﻭﺩ( ﳏﺎﻓﻈﺔ ﺍﻟﺒﺤﲑﺓ‬
‫ﺳﻨﺔ ‪1917‬ﻡ )‪ 22‬ﺳﺒﺘﻤﱪ ‪1917‬ﻡ(؛ ﻭﻫﻲ ﺇﺣﺪﻯ ﺍﶈﺎﻓﻈﺎﺕ ﺍﻟﻜﱪﻯ ﺑﺎﻟﻮﺟﻪ ﺍﻟﺒﺤﺮﻱ ﲟﺼﺮ…‬
‫ﻭﻫﺬﻩ ﺍﻟﻘﺮﻳﺔ )ﻧﻜﻼ ﺍﻟﻌﻨﺐ( ﳍﺎ ﺗﺎﺭﻳﺦ ﻃﻴﺐ‪ ،‬ﻓﻤﻨﻬﺎ ﺃﻳﻀﺎ ﺧﺮﺝ ﺍﺠﻤﻟﺎﻫﺪ ﺍﻟـﺸﺎﻋﺮ)ﳏﻤـﻮﺩ ﺳـﺎﻣﻲ‬
‫ﺍﻟﺒﺎﺭﻭﺩﻱ( ﻛﻤﺎ ﺃﻥ ﻣﻨﻄﻘﺔ ﺇﻳﺘﺎﻱ ﺍﻟﺒﺎﺭﻭﺩ ﲣﺮﺝ ﻣﻨﻬﺎ ﻋﺪﺩ ﻛﺒﲑ ﻣﻦ ﺍﻟﺮﺟﺎﻝ ﺍﳌﺨﻠﺼﲔ‪ ،‬ﻣﺜﻞ ﺍﻟـﺸﻴﺦ‬
‫ﺳﻠﻴﻢ ﺍﻟﺒﺸﺮﻱ‪ ،‬ﻭﺍﻟﺸﻴﺦ ﺇﺑﺮﺍﻫﻴﻢ ﲪﺮﻭﺵ‪ ،‬ﻭﺍﻟﺸﻴﺦ ﳏﻤﺪ ﻋﺒﺪﻩ‪ ،‬ﻭﺍﻟﺸﻴﺦ ﳏﻤﻮﺩ ﺷـﻠﺘﻮﺕ‪ ،‬ﻭﺍﻟـﺸﻴﺦ‬
‫ﺣﺴﻦ ﺍﻟﺒﻨﺎ‪ ،‬ﻭﺍﻟﺪﻛﺘﻮﺭ ﳏﻤﺪ ﺍﻟﺒﻬﻲ‪ ،‬ﻭﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﳌﺪﱐ‪ ،‬ﻭﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻋﻴﺴﻰ‪ ،‬ﻭﺍﻟﺸﻴﺦ ﻋﺒﺪ‬
‫ﺍﷲ ﻣﺸﺪ‪ ،‬ﻭﻏﲑﻫﻢ)‪.(48‬‬
‫ﻭﻗﺪ ﲰﺎﻩ ﻭﺍﻟﺪﻩ ﺑﺎﺳﻢ ﻣﺮﻛﺐ ﻫﻮ )ﳏﻤﺪ ﺍﻟﻐﺰﺍﱄ( ﺗﻴﻤﻨﺎ ﺑﺎﺳﻢ ﺍﻟﺮﺳﻮﻝ‪ ،ρ‬ﻭﺗﻴﻤﻨﺎ ﺑﺎﺳﻢ ﺃﰊ ﺣﺎﻣﺪ‬
‫ﺍﻟﻐﺰﺍﱄ‪.‬‬
‫ﻭﻗﺪ ﻧﺸﺄ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﻟﻐﺰﺍﱄ ﺑﲔ ﺳﺒﻌﺔ ﺇﺧﻮﺓ ﻛﺎﻥ ﻫﻮ ﺃﻛﱪﻫﻢ‪ ،‬ﻭﳍﺬﺍ ﻛﺎﻥ ﻭﺍﻟﺪﻩ ﻳﻌﻠﻖ ﻋﻠﻴﻪ‬
‫ﺃﻛﱪ ﺁﻣﺎﻟﻪ ﰲ ﺭﻋﺎﻳﺔ ﺍﻷﺳﺮﺓ‪ ،‬ﻓﻜﺎﻥ ﺍﻟﻮﺍﻟﺪ ﺇﺫﺍ ﻣﺮﺽ ﻳﻘﻮﻝ ﻟﺰﻭﺟﺘﻪ‪ ،‬ﻭﺃﻭﻻﺩﻩ‪ :‬ﻻ ﲢﺰﻧﻮﺍ ﺗﺮﻛﺖ ﻟﻜﻢ‬
‫ﺑﻌﺪ ﺍﷲ‪ -‬ﳏﻤﺪ ﺍﻟﻐﺰﺍﱄ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﺸﻴﺦ ﺍﻟﻐﺰﺍﱄ ﻋﻨﺪ ﺣﺴﻦ ﻇﻦ ﻭﺍﻟﺪﻩ ﺑﻪ‪ ،‬ﻓﻘﺎﻡ ﺑﻮﺍﺟﺒﻪ ﳓﻮ ﺍﻷﺳـﺮﺓ‬‫ﺧﲑ ﻗﻴﺎﻡ)‪.(49‬‬
‫ﻭﺃﻫﻢ ﻣﺎ ﻣﻴﺰ ﻣﻮﻟﺪ ﺍﻟﻐﺰﺍﱄ؛ ﻫﻮ ﻃﻴﺒﺔ ﺍﳌﻨﺒﺘﲔ ﺍﻟﻠﺬﻳﻦ ﺳﻌﺪﺍ ﺑﺎﺣﺘﻀـﺎﻧﻪ‪ ،‬ﻭﺭﻋــﺎﻳﺘﻪ‪ .‬ﻓﻤﻨﺒـﺖ‬
‫ﺍﻷﺳﺮﺓ ﻛﺎﻥ ﻃﻴﺒﺎ ﻃﻴﺒﺔ ﺍﻟﻮﺍﻟﺪ ﺍﳌﺘﺪﻳﻦ‪ ،‬ﺍﻟﻜﺮﱘ‪ ،‬ﻭﺇﺣﺴﺎﻥ ﺍﻷﻡ ﺍﻟﻔﺎﺿﻠﺔ‪ ،‬ﺍﻟﺒـﺎﺭﺓ‪ ،‬ﻭﻣﻨﺒﺖ ﺍﻟﻘﺮﻳـﺔ‬
‫ﻛﺎﻥ ﻃﻴﺒﺎ ﻃﻴﺒﺔ ﺍﻷﻋﻼﻡ ﺍﻟﺮﺍﺳﺨﲔ‪ ،‬ﻭﺍﻟﺮﺟﺎﻝ ﺍﳌﺨﻠﺼﲔ‪ ،‬ﺍﻟﺬﻳﻦ ﺟﺎﺩﺕ ‪‬ﻢ ﻓﻜـﺎﻧﻮﺍ ﻓﺨﺮﺍ ﳍـﺎ‪،‬‬
‫ﻭﳌﺼﺮ‪ ،‬ﻭﻟﻠﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﺑﺄﺳﺮﻩ‪.‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﱐ‪ :‬ﺗﻌﻠﻴﻤﻪ‬
‫) ‪ (48‬ﻋﺒﺪ اﻟﺤﻠﻴﻢ ﻋﻮﻳﺲ‪ :‬ﺣﻴﺎة ﻣﺠﺎهﺪ ﻋﻈﻴﻢ ﺿﻤﻦ آﺘﺎب‪ :‬اﻟﺸﻴﺦ ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﺣﻴﺎة وﺁﺛﺎر‪ ،‬ﺷﻬﺎدات وﻣﻮاﻗﻒ‪ ،‬ﻟﻤﺆﻟﻔﻪ ‪ :‬ﻧﺼﺮ اﻟﺪﻳﻦ ﻟﻌﺮاﺑﺔ‪) ،‬اﻟﺠﺰاﺋﺮ‪ ،‬دار اﻷﻣﺔ‪ ،‬ط‬
‫‪1998 ،1 :‬م( ص ‪. 22 :‬‬
‫) ‪ (49‬ﻋﺒﺪ اﻟﺤﻠﻴﻢ ﻋﻮﻳﺲ‪ :‬اﻟﺸﻴﺦ ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﺗﺎرﻳﺨﻪ وﺟﻬﻮدﻩ وﺁراؤﻩ‪) ،‬دﻣﺸﻖ‪ ،‬دار اﻟﻘﻠﻢ‪ ،‬ط‪1421 ,1:‬هـ‪2000 ،‬م( ص ‪. 07 :‬‬
‫ﻛﻐﲑﻩ ﻣﻦ ﺍﻵﺑﺎﺀ ﺳﻌﻰ ﺃﲪﺪ ﺍﻟﺴﻘﺎ ‪-‬ﻭﺍﻟﺪ ﺍﻟﻐﺰﺍﱄ‪ -‬ﺇﱃ ﺗﻌﻠﻴﻢ ﺍﺑﻨﻪ‪ ،‬ﻭﺣﺮﺹ ﻋﻞ ﺑـﺬﻝ ﻗـﺼﺎﺭﻯ‬
‫ﺟﻬﺪﻩ ﻣﻦ ﺃﺟﻞ ﺗﻮﻓﲑ ﻛﻞ ﺍﻟﻈﺮﻭﻑ‪ ،‬ﻭﺍﻟﻌﻮﺍﻣﻞ ﺍﳌﻮﺍﺗﻴﺔ ﻹﲤﺎﻡ ﺗﺪﺭﻳﺲ ﺍﺑﻨﻪ‪ ،‬ﻓﻜﺎﻧﺖ ﺍﻟﺒﺪﺍﻳـﺔ ﻣـﻊ‬
‫ﺿﺮﻭﺭﺓ ﺣﻔﻆ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪.‬‬
‫ﺃﻭﻻ‪ -‬ﺍﻟﺘﻌﻠﻴﻢ ﰲ ﺍﻟﻜﺘﺎﺏ‪:‬‬
‫ﻛﺎﻥ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﻻ ﻳﺰﺍﻝ ﻣﺮﺣﻠﺔ ﻫﺎﻣﺔ ﻳﺴﺘﻌﲔ ‪‬ﺎ ﳐﺘﻠﻒ ﺍﻵﺑﺎﺀ ﻟﺘﻌﻠﻴﻢ ﺃﺑﻨﺎﺋﻬﻢ ﻓﻴﻬﺎ؛ ﻷ‪‬ﺎ ﺗﻜﻔﻞ ﳍﻢ‬
‫ﺣﻔﻆ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﺇﻥ ﱂ ﻳﻜﻦ ﻛﻠﻪ ﻓﺠﺰﺀ ﻣﻨﻪ‪ ،‬ﻛﻤﺎ ﺃ‪‬ﺎ ﺗﻌﺘـﱪ ﺗﻮﻃﺌﺔ ﻟﻠﺪﺭﺍﺳﺔ ﺍﻟﻨﻈﺎﻣﻴﺔ ﲟـﺎ‬
‫ﲤﻬﺪ ﳍﺎ ﻣﻦ ﻣﺒﺎﺩﺉ ﺍﻟﻘﺮﺍﺀﺓ‪ ،‬ﻭﺍﻟﻜﺘﺎﺑﺔ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ‪.‬‬
‫ﻭﻗﺪ ﻛﺎﻥ ﻭﺍﻟﺪ ﺍﻟﻐﺰﺍﱄ ﻣﻬﺘﻤﺎ ﲝﻔﻆ ﺍﺑﻨﻪ ﻟﻠﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻓﺴﻌﻰ ﺇﱃ ﺟﻌﻞ ﺍﻟﻜﺘﺎﺏ ﺍﳌﺮﺣﻠــﺔ‬
‫ﺍﻷﻭﱃ ﻟﺘﻌﻠﻴﻢ ﻭﻟﺪﻩ ﺍﻷﻛﱪ‪ ،‬ﺇﺫ ﻓﻴﻤﺎ ﻳﺮﻭﻳﻪ ﺍﻟﻐﺰﺍﱄ ﻋﻦ ﺃﺑﻴﻪ ﻗﻮﻟﻪ‪" :‬ﻋﻨﺪﻣﺎ ﻭﻟﺪﺕ ﺷﺮﻉ ﻳﻬﺘﻢ ﰊ‪ ،‬ﻓﻤـﺎ‬
‫ﺑﻠﻐﺖ ﺍﳋﺎﻣﺴﺔ ﺣﱴ ﻛﻨﺖ ﰲ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺃﺣﻔﻆ ﺍﻟﻘﺮﺁﻥ ﻣﻊ ﻏﲑﻱ ﻣﻦ ﺍﻟﺼﺒﻴﺔ‪ ،‬ﻭﳌﺎ ﻛﺎﻥ ﻫﻮ ﻣﻦ ﺍﳊﻔﺎﻅ‬
‫ﻓﻘﺪ ﺗﻌﺎﻭﻥ ﻣﻊ ﻓﻘﻬﺎﺀ ﺍﻟﻜﺘﺎﺏ ﻋﻠﻰ ﺃﻻ ﺃﺿﻴﻊ ﺍﻟﻮﻗﺖ ﺳﺪﻯ‪ ،‬ﳚﺐ ﺃﻥ ﺃﺳﺘﻈﻬﺮ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﰲ ﺃﻗﺼﺮ‬
‫ﻣﺪﺓ")‪ .(50‬ﻭﺍﻧﻄﻼﻗﺎ ﻣﻦ ﺭﻏﺒﺔ ﺍﻷﺏ ﻣﻀﻰ ﺍﻟﻐﺰﺍﱄ ﺍﻟﻄﻔﻞ ﳛﻔﻆ ﺍﻟﻘﺮﺁﻥ ﰲ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺣﱴ ﺇﺫﺍ ﻣـﺮﺕ‬
‫ﲬﺲ ﺳﻨﻮﺍﺕ ﺃﺻﺒﺢ ﻫﺬﺍ ﺍﻟﻄﻔﻞ ﺣﺎﻓﻈﺎ ﻟﻠﻘﺮﺁﻥ‪ .‬ﻳﻘﻮﻝ ﺍﻟﻐﺰﺍﱄ‪" :‬ﺑﻘﻴﺖ ﰲ ﺍﻟﻜﺘﺎﺏ ﺇﱃ ﺳﻦ ﺍﻟﻌﺎﺷﺮﺓ‪،‬‬
‫ﻓﺄﲤﻤﺖ ﺣﻔﻆ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺰﻳﺰ‪ ،‬ﻭﻋﺮﻓﺖ ﻣﺒﺎﺩﺉ ﺍﳊﺴﺎﺏ‪ ،‬ﻭﺷﻴﺌﺎ ﻗﻠﻴﻼ ﻣﻦ ﻗﻮﺍﻋﺪ ﺍﻹﻣﻼﺀ‪ ،‬ﻭﺭﺃﻯ ﺃﰊ‬
‫ﺃﻥ ﻳﻘﺪﻡ ﻋﻠﻰ ﻣﺮﺣﻠﺔ ﺗﻌﺪ ﻋﺼﻴﺒﺔ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻪ‪ ،‬ﻟﻜﻨﻬﺎ ﻣﻬﻤﺔ ﺑﺎﻟﻨﺴﺒﺔ ﱄ")‪ .(51‬ﻭﻫﻜﺬﺍ ﲡـﺎﻭﺯ ﺍﻟﻐـﺰﺍﱄ‬
‫ﺣﻴﺎﺓ‪ ،‬ﻭﺩﺭﺍﺳﺔ ﺍﻟﻜﺘﺎﺏ ﻟﻴﻨﺘﻘﻞ ﺇﱃ ﺍﳌﺮﺣﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ؛ ﻭﻫﻲ ﻣﺮﺣﻠﺔ ﺍﻟﺘﻌﻠﻴﻢ ﰲ ﺍﳌﻌﻬﺪ ﺍﻟﺪﻳﲏ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ -‬ﺍﻟﺘﻌﻠﻴﻢ ﰲ ﻣﻌﻬﺪ ﺍﻹﺳﻜﻨﺪﺭﻳﺔ ﺍﻟﺪﻳﲏ‪:‬‬
‫ﺑﻌﺪ ﲣﻄﻲ ﺍﻟﻐﺰﺍﱄ ﳌﺮﺣﻠﺔ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺃﺻﺒﺢ ﻣﻬﻴﺌﺎ ﻟﻼﻟﺘﺤﺎﻕ ﺑﺎﳌﻌﻬﺪ ﺍﻷﺯﻫﺮﻱ ﺍﳌﺘﻮﺍﺟﺪ ﰲ ﻣﺪﻳﻨﺔ‬
‫ﺍﻹﺳﻜﻨﺪﺭﻳﺔ‪ ،‬ﻭﻫﺬﺍ ﰲ ﺳﻨﺔ ‪1928‬ﻡ‪ ،‬ﻭﻛﺎﻥ ﻟﺰﺍﻣﺎ ﻋﻠﻰ ﺃﺳﺮﺗﻪ ﺃﻥ ﺗﻨﺘﻘـﻞ ﻣﻌـﻪ ﺇﱃ ﺍﻹﺳـﻜﻨﺪﺭﻳﺔ‬
‫ﻻﺳﺘﺤﺎﻟﺔ ﻋﻴﺶ ﺍﻟﻐﺰﺍﱄ ﻓﻴﻬﺎ ﻟﻮﺣﺪﻩ ‪-‬ﻓﻬﻮ ﻻ ﻳﺰﺍﻝ ﻃﻔﻼ ﰲ ﺍﻟﻌﺎﺷﺮﺓ ﻣﻦ ﻋﻤﺮﻩ‪ -‬ﻭﻫﻜـﺬﺍ ﺍﻧﺘﻘﻠـﺖ‬
‫ﺍﻷﺳﺮﺓ ﻣﻊ ﺍﻟﻐﺰﺍﱄ ﺑﻌﺪ ﺃﻥ ﺑﺎﻉ ﺍﻷﺏ ﺩﻛﺎﻧﻪ ﰲ ﺍﻟﻘﺮﻳﺔ‪ ،‬ﻭﺍﺷﺘﺮﻯ ﻣﻜﺘﺒﺔ ﲝﻲ ﻛﺮﻣﻮﺯ ﰲ ﺍﻹﺳﻜﻨﺪﺭﻳﺔ‪،‬‬
‫ﺃﺻﺒﺤﺖ ﻓﻴﻤﺎ ﺑﻌﺪ ‪-‬ﻫﺬﻩ ﺍﳌﻜﺘﺒﺔ‪ -‬ﺍﳌﻨﻬﻞ ﺍﻟﺬﻱ ﺍﺳﺘﻘﻰ ﻣﻨﻪ ﺍﻟﻐﺰﺍﱄ ﻛﺜﲑﺍ ﻣﻦ ﻗﺮﺍﺀﺍﺗﻪ‪ ،‬ﻭﻣﻄﺎﻟﻌﺎﺗﻪ‪ .‬ﻭﻗﺪ‬
‫ﻗﻀﻰ ﺍﻟﻐﺰﺍﱄ ﰲ ﻣﻌﻬﺪ ﺍﻹﺳﻜﻨﺪﺭﻳﺔ ﺗﺴﻊ ﺳﻨﻮﺍﺕ ﻳﺘﻠﻘﻰ ﻓﻴﻬﺎ ﺗﻌﻠﻴﻤﺎ ﺩﻳﻨﻴﺎ‪ ،‬ﻭﻣﺪﻧﻴﺎ ﻭﻓﻖ ﻧﻈﺎﻡ ﺍﻟﻴـﻮﻡ‬
‫) ‪ (50‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﻗﺼﺔ ﺣﻴﺎة –ﻣﻘﺘﻄﻔﺎت ﻣﻦ ﻣﺬآﺮات اﻟﺸﻴﺦ ﺿﻤﻦ ﻣﺠﻠﺔ "إﺳﻼﻣﻴﺔ اﻟﻤﻌﺮﻓﺔ "‪ -‬ﻣﺎﻟﻴﺰﻳﺎ‪ ,‬س‪ ,2 :‬ع‪ ,7 :‬ﻳﻨﺎﻳﺮ‪1417‬هـ‪1997 ،‬م‪ ،‬ص‪. 157 :‬‬
‫) ‪ (51‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ‪ ،‬ص‪. 158 :‬‬
‫ﺍﻟﻜﺎﻣﻞ‪ ،‬ﻭﻛﺎﻧﺖ ﺍﻟﺪﺭﺍﺳﺔ ﻣﻮﺯﻋﺔ ﺑﲔ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺪﻳﻨﻴﺔ‪ ،‬ﻭﺍﳌﺪﻧﻴﺔ‪ ،‬ﰲ ﺣﲔ ﻏﺎﺑﺖ ﺍﻟﻠﻐﺎﺕ ﺍﻷﺟﻨﺒﻴﺔ ﻋـﻦ‬
‫ﺍﳌﻘﺮﺭ‪ ،‬ﻭﻛﺎﻧﺖ ﺍﻟﺪﺭﺍﺳﺔ ﻧﺼﻒ ﺩﺍﺧﻠﻴﺔ؛ ﺇﺫ ﺃﻋﺪﺕ ﺑﺎﳌﻌﻬﺪ ﻏﺮﻑ ﻓﺴﻴﺤﺔ ﻟﻠﻨﻮﻡ‪ ،‬ﺇﺿـﺎﻓﺔ ﺇﱃ ﻣﺒﻠـﻎ‬
‫ﻳﺼﺮﻑ ﻟﻠﻄﺎﻟﺐ ﻗﺪﺭﻩ ﺛﻼﺛﻮﻥ ﻗﺮﺷﺎ ﰲ ﺍﻟﺸﻬﺮ ‪-‬ﻛﺎﻥ ﻣﻦ ﺃﻭﻗﺎﻑ ﺍﳌﺴﻠﻤﲔ‪ -‬ﻭﻫﺬﺍ ﻣﻦ ﺃﺟﻞ ﻣﺴﺎﻋﺪﺓ‬
‫ﺍﻟﻄﺎﻟﺐ‪ ،‬ﻭﻗﺪ ﺍﻧﺘﻔﻊ ﺍﻟﻐﺰﺍﱄ ﺃﻛﱪ ﺍﻟﻨﻔﻊ ﻣﻦ ﻫﺬﺍ ﺍﳌﺒﻠﻎ ﻋﻨﺪﻣﺎ ﺍﺿﻄﺮﺑﺖ ﺃﺣﻮﺍﻝ ﺃﺑﻴﻪ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ‪ ،‬ﻭﺍﻟﺬﻱ‬
‫ﻗﺎﺭﺏ ﺍﻹﻓﻼﺱ ﻓﻘﺮﺭ ﺍﻟﻌﻮﺩﺓ ﺇﱃ ﺍﻟﻘﺮﻳﺔ‪ ،‬ﺑﻌﺪ ﺃﺭﺑﻊ ﺳﻨﻮﺍﺕ ﻣﻦ ﻣﻐﺎﺩﺭﺗﻪ ﳍﺎ)‪.(52‬‬
‫ﺍﻧﺘﻘﻞ ﺍﻟﻐﺰﺍﱄ ﺇﱃ ﻣﺮﺣﻠﺔ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﺜﺎﻧﻮﻱ ‪-‬ﺑﻌﺪ ﻗﻀﺎﺋﻪ ﺃﺭﺑﻊ ﺳﻨﻮﺍﺕ ﰲ ﺍﻟﺘﻌﻠـﻴﻢ ﺍﻻﺑﺘـﺪﺍﺋﻲ‪،‬‬
‫ﻭﺛﻼﺙ ﺳﻨﻮﺍﺕ ﻟﻨﻴﻞ ﺷﻬﺎﺩﺓ ﺍﻟﻜﻔﺎﺀﺓ‪ -‬ﺃﻳﻦ ﺣﺪﺛﺖ ﻟﻪ ﻣﻮﺍﻗﻒ ﺗﺴﺘﺤﻖ ﺍﻟﺘﺄﻣﻞ؛ ﻷ‪‬ﺎ ﺗـﻮﺣﻲ ﺑﺒـﺪﺀ‬
‫ﺗﺸﻜﻞ ﺍﻟﻮﻋﻲ ﺍﻟﺴﻴﺎﺳﻲ‪ ،‬ﻭﺍﻟﺘﻔﺎﻋﻞ ﻣﻊ ﳐﺘﻠﻒ ﺍﻷﺣﺪﺍﺙ ﺍﻟﱵ ﺗﺸﻬﺪﻫﺎ ﺍﻟﺴﺎﺣﺔ ﺍﳌﺼﺮﻳﺔ ﺁﻧﺬﺍﻙ‪ ،‬ﻭﻣـﻦ‬
‫ﻫﺬﻩ ﺍﳌﻮﺍﻗﻒ‪ :‬ﻗﻴﺎﻡ ﺍﻟﻐﺰﺍﱄ ﺑﻘﻴﺎﺩﺓ ﻣﻈﺎﻫﺮﺓ ﻃﻼﺑﻴﺔ ﺿﺪ ﻗﺮﺍﺭ ﺇﻟﻐﺎﺀ ﺍﻟﺪﺳﺘﻮﺭ ﺍﻟﻘﺎﺋﻢ ﲟﺼﺮ‪ ،‬ﻭﺍﺳـﺘﺒﺪﺍﻟﻪ‬
‫ﺑﺪﺳﺘﻮﺭ ﺁﺧﺮ ﻋﻠﻰ ﻳﺪ ﺇﲰﺎﻋﻴﻞ ﺻﺪﻗﻲ ﺑﺎﺷﺎ)‪(53‬ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﺃﺩﻯ ﺇﱃ ﺍﻋﺘﻘﺎﻟﻪ‪ ،‬ﻭﺍﻟﺘﺤﻘﻴـﻖ ﻣﻌـﻪ‪ ،‬ﰒ‬
‫ﺍﻹﻓﺮﺍﺝ ﻋﻨﻪ ﺑﻜﻔﺎﻟﺔ ﻣﺎﻟﻴﺔ ﺑﺎﻟﻜﺎﺩ ﺩﻓﻌﻬﺎ ﻭﺍﻟﺪﻩ‪ ،‬ﰒ ﻗﺎﺩ ﻣﻈﺎﻫﺮﺓ ﺃﺧﺮﻯ ﺩﺍﺧﻞ ﻣﻌﻬـﺪﻩ ‪-‬ﻟﻸﺳـﺒﺎﺏ‬
‫ﻧﻔﺴﻬﺎ‪ -‬ﺃﺩﺕ ﺇﱃ ﺍﻟﺘﺤﻘﻴﻖ ﻣﻌﻪ ﰒ ﻓﺼﻠﻪ ﺳﻨﺔ ﻛﺎﻣﻠﺔ ﻋﻦ ﺍﻟﺪﺭﺍﺳﺔ‪ ،‬ﳑﺎ ﺃﺩﻯ ﺑﻪ ﺇﱃ ﺍﻻﻧﻔﺼﺎﻝ ﺍﻟﺘﺎﻡ ﻋﻦ‬
‫ﺍﳌﻌﻬﺪ‪ ،‬ﻭﺗﻘﺪﻣﻪ ﻻﻣﺘﺤﺎﻥ ﺍﻟﺸﻬﺎﺩﺓ ﺍﻟﺜﺎﻧﻮﻳﺔ ‪-‬ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ‪ -‬ﻣﻦ ﺍﳋﺎﺭﺝ‪ ،‬ﻭﻗﺪ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻘﺮﺍﺭ ﻣﻐﺎﻣﺮﺓ‬
‫ﺑﻜﻞ ﻣﺎ ﲢﻤﻠﻪ ﻣﻌﺎﱐ ﺍﻟﻜﻠﻤﺔ‪ ،‬ﺇﻻ ﺃﻥ ﺭﲪﺔ ﺍﷲ ﺑﻪ‪ ،‬ﻭﺍﺳﺘﺠﺎﺑﺔ ﺍﷲ ﻟﺪﻋﺎﺀ ﺃﺑﻴﻪ ‪-‬ﻛﻤﺎ ﻳﻘﻮﻝ ﺍﻟﻐـﺰﺍﱄ‪-‬‬
‫ﻛﺎﻧﺖ ﺍﻟﺴﺒﺐ ﰲ ﳒﺎﺣﻪ‪ ،‬ﻭﻣﻮﺍﺻﻠﺘﻪ ﻟﻠﺪﺭﺍﺳﺔ‪ ،‬ﻭﻛﺄﻥ ﺷﻴﺌﺎ ﱂ ﳛﺪﺙ‪.‬‬
‫ﻭﺍﺻﻞ ﺍﻟﻐﺰﺍﱄ ﺩﺭﺍﺳﺘﻪ ﺍﻟﺜﺎﻧﻮﻳﺔ ﰲ ﻇﺮﻑ ﺍﺯﺩﺍﺩﺕ ﻓﻴﻪ ﺃﺯﻣﺎﺕ ﻭﺍﻟﺪﻩ‪ ،‬ﳑﺎ ﺩﻓﻌـﻪ ﺇﱃ ﺗـﺪﺭﻳﺲ‬
‫ﺑﻌﺾ ﺍﻷﻃﻔﺎﻝ ﻧﻈﲑ ﺃﺟﺮ ﺯﻫﻴﺪ ﻳﺴﺎﻋﺪﻩ ﻋﻠﻰ ﺇﻛﻤﺎﻝ ﻣﺸﻮﺍﺭﻩ ﺍﻟﺪﺭﺍﺳﻲ‪ ،‬ﻓﺄﺣﺮﺯ ﺍﻟـﺸﻬﺎﺩﺓ ﺍﻟﺜﺎﻧﻮﻳـﺔ‬
‫ﺍﻷﺧﲑﺓ‪ ،‬ﻭﲤﻜﻦ ﺃﺧﲑﺍ ﻣﻦ ﲡﺎﻭﺯ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﺍﻟﺼﻌﺒﺔ‪ ،‬ﻟﻴﻨﺘﻘﻞ ﺇﱃ ﻣﺮﺣﻠﺔ ﺃﺧﺮﻯ ﻣﻦ ﺍﻟﺘﻌﻠﻴﻢ‪ .‬ﻭﻣـﻦ‬
‫ﺍﳉﺪﻳﺮ ﺫﻛﺮﻩ ﰲ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ؛ ﻫﻮ ﺍﳊﺪﺙ ﺍﻟﺬﻱ ﻋﺮﻓﻪ ﺍﻟﻐﺰﺍﱄ ﰲ ﺍﻟﻌﺎﻡ ﺍﻷﺧﲑ ﻣﻦ ﺩﺭﺍﺳﺘﻪ ﰲ ﻣﻌﻬـﺪ‬
‫ﺍﻹﺳﻜﻨﺪﺭﻳﺔ‪ ،‬ﺇﺫ ﰎ ﺍﻟﻠﻘﺎﺀ ﺍﻷﻭﻝ ﺑﻴﻨﻪ‪ ،‬ﻭﺑﲔ ﺍﻷﺳﺘﺎﺫ ﺣﺴﻦ ﺍﻟﺒﻨﺎ ﺳﻨﺔ ‪1937‬ﻡ ﰲ ﻣـﺴﺠﺪ ﻫﺮﻣـﺰ‪،‬‬
‫ﻟﻴﻨﺸﺄ ﻣﻨﺬ ﻫﺬﺍ ﺍﻟﻠﻘﺎﺀ ﺗﺄﺛﺮ ﻗﻮﻱ‪ ،‬ﻭﺻﺎﺩﻕ ﺑﺎﻟﺒﻨﺎ ﺟﻌﻞ ﺍﻟﻐﺰﺍﱄ ﻳﻌﺎﻫﺪ ﻧﻔﺴﻪ ﻋﻠﻰ ﻣﺘﺎﺑﻌﺔ ﺣﺴﻦ ﺍﻟﺒﻨـﺎ‪،‬‬
‫ﻗﺎﺋﻼ‪" :‬ﻗﺮﺭﺕ ﻣﻦ ﻳﻮﻣﻬﺎ ﺃﻥ ﺃﺗﺒﻌﻪ‪ ،‬ﻭﺃﻥ ﺃﺳﲑ ﻣﻌﻪ ﻋﻠﻰ ﺩﺭﺏ ﻭﺍﺣﺪ ﳋﺪﻣﺔ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺍﳌﺴﻠﻤﲔ")‪.(54‬‬
‫ﺛﺎﻟﺜﺎ‪ -‬ﺍﻟﺘﻌﻠﻴﻢ ﰲ ﻛﻠﻴﺔ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‪:‬‬
‫) ‪ (52‬أﻧﻈﺮ‪ :‬اﻟﻤﺼﺪر اﻟﺴﺎﺑﻖ‪ ،‬ص‪. 160– 158 :‬‬
‫) ‪ (53‬ﻓﻲ ‪ 20‬ﻳﻮﻧﻴﻮ ‪1930‬م أﻗﺎل اﻟﻤﻠﻚ ﻓﺆاد ﺣﻜﻮﻣﺔ اﻟﻮﻓﺪ ‪ ,‬وأﺣﻞ ﻣﺤﻠﻬﺎ ﺣﻜﻮﻣﺔ إﺳﻤﺎﻋﻴﻞ ﺻﺪﻗﻲ اﻟﺬي ﺑﺎدر إﻟﻰ إﻟﻐﺎء دﺳﺘﻮر ‪1928‬م ‪ ,‬واﻟﻤﺼﺎدﻗﺔ ﻋﻠﻰ اﻟﺪﺳﺘﻮر‬
‫اﻟﺠﺪﻳﺪ –دﺳﺘﻮر أآﺘﻮﺑﺮ ‪1930‬م‪ -‬واﻟﺬي ﺗﻀﻤﻦ اﻣﺘﻴﺎزات آﺒﻴﺮة ﻟﻠﻤﻠﻚ واﻟﻘﺼﺮ ‪ ,‬وإﺟﺤﺎف ﻓﻲ ﺣﻖ اﻟﺸﻌﺐ اﻟﻤﺼﺮي ‪ ,‬ﻣﻤﺎ أدى إﻟﻰ ﻗﻴﺎم اﺿﻄﺮاﺑﺎت ﺳﻴﺎﺳﻴﺔ آﺒﻴﺮة ﻓﻲ‬
‫ﻣﺼﺮ ﺿﺪ هﺬا اﻟﻘﺮار ‪.‬‬
‫) ‪ (54‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﻗﺼﺔ ﺣﻴﺎة ‪ ,‬ﻣﺼﺪر ﺳﺎﺑﻖ ‪ ,‬ص ‪. 164 :‬‬
‫ﺍﻟﺘﺤﻖ ﺍﻟﺸﻴﺦ ﺍﻟﻐﺰﺍﱄ ﺑﻜﻠﻴﺔ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﲜﺎﻣﻊ ﺍﻷﺯﻫﺮ ﻋﺎﻡ ‪1938‬ﻡ‪ ،‬ﻭﻋﻜﻒ ﻋﻠﻰ ﻣﻮﺍﺻﻠﺔ‬
‫ﺍﻟﺘﻌﻠﻴﻢ ﺑﺮﻓﻘﺔ ﺯﻣﻼﺋﻪ؛ ﺍﻟﺬﻳﻦ ﺟﺎﺀﻭﺍ ﻣﻦ ﳐﺘﻠﻒ ﻣﺪﺍﺋﻦ ﺍﻟﻘﻄﺮ‪ .‬ﺃﻣﺎ ﻋﻦ ﻭﺿﻊ ﺍﻟﺪﺭﺍﺳﺔ‪ ،‬ﻭﻣـﺴﺘﻮﺍﻫﺎ ﰲ‬
‫ﺍﻷﺯﻫﺮ‪ ،‬ﻓﻘﺪ ﺍﻋﺘﱪﻩ ﺍﻟﻐﺰﺍﱄ ﺟﻴﺪﺍ‪ ،‬ﻭﺛﺮﻳﺎ ﺇﺫ ﻗﺎﻝ‪" :‬ﺇﻥ ﺍﳌﻨﺎﻫﺞ ﺍﳌﻮﺿﻮﻋﺔ ﺗﻜﻔـﻲ‪ ،‬ﻭﺗـﺸﻔﻲ… ﺇﻥ‬
‫ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﱵ ﺗﻌﻠﻤﻨﺎ ‪‬ﺎ ﺗﻔﺘﻖ ﺍﻷﺫﻫﺎﻥ‪ ،‬ﻭﲢﺮﺭ ﺍﳌﺮﺍﺩ‪ ،‬ﻭﺗﻀﺒﻂ ﺍﳌﻔﺎﻫﻴﻢ ـ ﻭﺗﻀﻤﻨﺖ ﻣﻨﺎﻫﺞ ﺍﻟﻜﻠﻴﺔ ﺇﱃ‬
‫ﺟﺎﻧﺐ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺘﻘﻠﻴﺪﻳﺔ ﺩﺭﺍﺳﺔ ﻣﻮﺳﻌﺔ ﻟﻠﻔﻠﺴﻔﺔ ﰲ ﺷﱴ ﺍﻟﻌﺼﻮﺭ‪ ،‬ﻭﺗﻮﺳﻌﺎ ﺁﺧﺮ ﰲ ﻋﻠـﻢ ﺍﻟـﻨﻔﺲ‪،‬‬
‫ﻭﺍﻷﺧﻼﻕ…ﺍﱁ")‪.(55‬‬
‫ﻭﺇﺿﺎﻓﺔ ﺇﱃ ﺍﳌﻨﺎﻫﺞ ﺍﻟﻘﻴﻤﺔ‪ ،‬ﻭﺍﻟﺪﺭﺍﺳﺔ ﺍﳉﻴﺪﺓ؛ ﻓﺈﻥ ﺍﻷﺳﺎﺗﺬﺓ ﺍﻟﺬﻳﻦ ﺗﺘﻠﻤﺬ ﺍﻟﻐﺰﺍﱄ‪ ،‬ﻭﺗﺄﻃﺮ ﻋﻠﻰ‬
‫ﺃﻳﺪﻳﻬﻢ ﻛﺎﻧﻮﺍ ﰲ ﺍﻋﺘﺒﺎﺭﻩ‪ ،‬ﻭﺗﻘﻴﻴﻤﻪ ﺭﺟﺎﻻ ﺭﺍﺳﺨﲔ؛ ﺃﻣﺜﺎﻝ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺃﰊ ﺯﻫﺮﺓ‪ ،‬ﻭﺍﻟﺪﻛﺘﻮﺭ ﳏﻤـﺪ‬
‫ﺃﲪﺪ ﺍﻟﻐﻤﺮﺍﻭﻱ‪ ،‬ﻭﺍﻟﺸﻴﺦ ﺃﻣﲔ ﺍﳋﻮﱄ‪ ،‬ﻭﺍﻟﺪﻛﺘﻮﺭ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﻋﺰﺍﻡ‪ ،‬ﻭﺍﻷﺳـﺘﺎﺫ ﻋﺒـﺪ ﺍﻟﻮﻫـﺎﺏ‬
‫ﺧﻼﻑ… ﻭﺍﻟﻌﻼﻣﺔ ﺍﻟﺪﻛﺘﻮﺭ ﳏﻤﺪ ﻋﺒـﺪ ﺍﷲ ﺩﺭﺍﺯ‪ ،‬ﻭﺍﻟـﺪﻛﺘﻮﺭ ﳏﻤـﺪ ﻳﻮﺳـﻒ ﻣﻮﺳـﻰ…‬
‫ﻭﺁﺧﺮﻭﻥ)‪.(56‬‬
‫ﻭﺍﻟﺸﻲﺀ ﺍﻷﻛﻴﺪ؛ ﻫﻮ ﺃﻥ ﺍﻟﻐﺰﺍﱄ ﺗﺄﺛﺮ ‪‬ﺆﻻﺀ ﺍﻷﺳﺎﺗﺬﺓ ﺍﻟﻜﺒﺎﺭ‪ ،‬ﻭﺃﺧﺬ ﻋﻨﻬﻢ ﻧﺼﻴﺒﺎ ﻭﺍﻓﺮﺍ ﻣﻦ ﳐﺘﻠﻒ‬
‫ﺍﻟﻌﻠﻮﻡ‪ ،‬ﻭﺍﳌﻌﺎﺭﻑ ﺍﻟﱵ ﺷﻜﻠﺖ ﻟﻪ ﺯﺍﺩﺍ ﻋﻠﻤﻴﺎ‪ ،‬ﻭﺫﺧﺮﺍ ﻓﻜﺮﻳﺎ ﰲ ﻣﺴﺘﻘﺒﻠﻪ‪.‬‬
‫ﻭﻗﺪ ﲤﻴﺰﺕ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﺍﻷﺯﻫﺮﻳﺔ ﺑﺪﺧﻮﻝ ﺍﻟﻐﺰﺍﱄ ﻷﻭﻝ ﻣﺮﺓ ﻋﺎﱂ ﺍﻟﻜﺘﺎﺑﺔ‪ ،‬ﻓﻘﺪ ﺣﻈﻲ ﺑﻨـﺸﺮ‬
‫ﺃﻭﻝ ﻣﻘﺎﻝ ﻟﻪ ﰲ ﳎﻠﺔ ﺍﻹﺧﻮﺍﻥ)‪ ،(57‬ﻭﻛﺎﻥ ﻋﻨﻮﺍﻧﻪ "ﺍﻹﺧﻮﺍﻥ ﺍﳌﺴﻠﻤﻮﻥ ﻭﺍﻷﺣﺰﺍﺏ"‪ ,‬ﻭﺑﺘﻠﻘﻴﻪ ﺍﻟﺘﺸﺠﻴﻊ‪،‬‬
‫ﻭﺍﳊﺚ ﻋﻠﻰ ﺍﻟﻜﺘﺎﺑﺔ ﺑﺎﺳﺘﻤﺮﺍﺭ ﻣﻦ ﺍﻷﺳﺘﺎﺫ ﺣﺴﻦ ﺍﻟﺒﻨﺎ‪ ،‬ﻭﺇﻗﺒﺎﻝ ﺍﻹﺧﻮﺍﻥ ﻋﻠﻴﻪ‪ ،‬ﻋﻜﻒ ﺍﻟﺸﻴﺦ ﻋﻠـﻰ‬
‫ﺍﻟﺘﺄﻟﻴﻒ‪ ،‬ﻭﺧﺼﺺ ﻟﻪ ﺣﻴﺰﺍ ﻣﻦ ﻭﻗﺘﻪ ﺍﻟﺬﻱ ﺃﺻﺒﺢ ﻣﻮﺯﻋﺎ ﺑﲔ ﻋﺪﺓ ﺟﻬﺎﺕ؛ ﻓﻬﻮ ﻳﺪﺭﺱ‪ ،‬ﻭﻳﻜﺘـﺐ‪،‬‬
‫ﻭﻳﻨﺸﻂ ﰲ ﳎﺎﻝ ﺍﻟﺪﻋﻮﺓ‪ ،‬ﻭﺍﻹﺭﺷﺎﺩ‪.‬‬
‫ﺃﻣﺎ ﻇﺮﻭﻓﻪ ﺍﳌﺎﺩﻳﺔ؛ ﻓﺈ‪‬ﺎ ﻛﺎﻧﺖ ﺗﺰﺩﺍﺩ ﺷﺪﺓ‪ ،‬ﻭﻗﺴﻮﺓ ﻳﻮﻣﺎ ﺑﻌﺪ ﻳﻮﻡ‪ ،‬ﻟﻜـﻦ ﻭﺑﻔـﻀﻞ ﺍﷲ ‪،Ι‬‬
‫ﻭﻋﻮﻧﻪ ﺃ‪‬ﻰ ﺍﻟﻐﺰﺍﱄ ﺩﺭﺍﺳﺘﻪ ﻋﻠﻰ ﺧﲑ‪ ،‬ﻭﺣﺼﻞ ﻋﻠﻰ ﺷﻬﺎﺩﺗﻪ ﺍﻟﻌﺎﻟﻴﺔ ﺳﻨﺔ ‪1941‬ﻡ)‪.(58‬ﰒ ﺣﺼﻞ ﻣﻦ‬
‫) ‪ (55‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ‪ ،‬ص‪. 167-166 :‬‬
‫) ‪ (56‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ‪ ،‬ص‪. 168-167 :‬‬
‫) ‪ (57‬ﺗﻌﺘﺒﺮ ﺣﺮآﺔ اﻹﺧﻮان اﻟﻤﺴﻠﻤﻴﻦ ﻣﻦ أآﺒﺮ ﺣﺮآﺎت اﻟﺼﺤﻮة اﻹﺳﻼﻣﻴﺔ‪ ،‬وﺗﻌﻮد ﻧﺸﺄﺗﻬﺎ إﻟﻰ أول اﺟﺘﻤﺎع ﺟﻤﻊ ﺑﻴﻦ ﺣﺴﻦ اﻟﺒﻨﺎ وﺳﺘﺔ ﺁﺧﺮﻳﻦ هﻢ‪ :‬ﺣﺎﻓﻆ ﻋﺒﺪ اﻟﺤﻤﻴﺪ‪،‬‬
‫أﺣﻤﺪ اﻟﺤﺼﺮي‪ ،‬ﻓﺆاد إﺑﺮاهﻴﻢ‪ ،‬ﻋﺒﺪ اﻟﺮﺣﻤﻦ ﺣﺴﺐ اﷲ‪ ,‬إﺳﻤﺎﻋﻴﻞ ﻋﺰ‪ ،‬زآﻲ اﻟﻤﻐﺮﺑﻲ ﻓﻲ ﻣﺎرس ‪1928‬م ﻓﻲ ﺑﻴﺖ ﺣﺴﻦ اﻟﺒﻨﺎ ﻓﻲ ﻣﺪﻳﻨﺔ اﻹﺳﻤﺎﻋﻴﻠﻴﺔ‪ ،‬ﺑﻌﺪ زﻳﺎرﺗﻬﻢ ﻟﻪ‬
‫ﺣﻴﺚ ﺑﺎﻳﻌﻮا اﷲ ﻋﻠﻰ أن ﻳﻜﻮﻧﻮا ﻟﺪﻋﻮة اﻹﺳﻼم ﺟﻨﺪا ﻣﻦ أﺟﻞ ﺣﻴﺎة اﻟﻮﻃﻦ وﻋﺰة اﻷﻣﺔ‪ ،‬وﻓﻲ ﺳﻨﺔ ‪1932‬م اﻧﺘﻘﻞ اﻟﺒﻨﺎ إﻟﻰ اﻟﻘﺎهﺮة‪ ،‬واﻧﺘﻘﻼ ﻣﻌﻪ اﻟﻤﺮآﺰ اﻟﻌﺎم ﻟﻺﺧﻮان‬
‫اﻟﻤﺴﻠﻤﻴﻦ‪ ،‬وﻗﺪ ﺗﻢ إﻧﺸﺎء ﺷﻌﺒﺔ ﻟﺠﻤﺎﻋﺔ اﻹﺧﻮان ﺑﻜﻠﻴﺔ أﺻﻮل اﻟﺪﻳﻦ‪ ،‬آﺎن اﻟﻐﺰاﻟﻲ اﻟﺮﺟﻞ اﻟﺜﺎﻟﺚ ﻓﻲ هﺬا اﻟﺘﺸﻜﻴﻞ‪ ،‬وﻋﻀﻮا ﺑﺎرزا ﻓﻲ اﻟﺠﻤﺎﻋﺔ‪ ,‬وﻓﻲ ﺳﻨﺔ ‪1933‬م ﺗﻢ‬
‫إﺻﺪار ﺟﺮﻳﺪة اﻹﺧﻮان اﻟﻤﺴﻠﻤﻴﻦ‪ ،‬وﻓﻲ ﺳﻨﺔ ‪1938‬م ﺻﺪرت ﻣﺠﻠﺔ اﻟﻨﺬﻳﺮ ﺛﻢ ﻓﻲ ﺳﻨﺔ ‪1947‬م ﺻﺪرت ﻣﺠﻠﺔ اﻟﺸﻬﺎب ‪.‬‬
‫) ‪ (58‬أﻧﻈﺮ ‪ :‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﻗﺼﺔ ﺣﻴﺎة‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص ‪. 173-172 :‬‬
‫ﺍﻟﻜﻠﻴﺔ ﻧﻔﺴﻬﺎ ﻋﻠﻰ ﺇﺟﺎﺯﺓ ﺍﻟﺪﻋﻮﺓ‪ ،‬ﻭﺍﻹﺭﺷﺎﺩ )ﺍﳌﺎﺟﺴﺘﲑ( ﺳﻨﺔ ‪1943‬ﻡ)‪ .(59‬ﻭﻗﺪ ﺗﺰﻭﺝ ﺍﻟﻐﺰﺍﱄ ﻭﻫﻮ‬
‫ﻃﺎﻟﺐ ﰲ ﻛﻠﻴﺔ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﻣﻦ ﺍﺑﻨﺔ ﺭﺟﻞ ﺻﺎﱀ ﻣﻦ ﻗﺮﻳﺘﻪ‪ ،‬ﻭﺃﳒﺐ ﺳﺒﻌﺔ ﺃﺑﻨﺎﺀ؛ ﻭﻟـﺪﻳﻦ‪ ،‬ﻭﲬـﺲ‬
‫ﻓﺘﻴﺎﺕ… ﻭﻛﺎﻥ ﺟﺪﺍ ﻟﻌﺪﺩ ﻛﺒﲑ ﻣﻦ ﺍﻷﺣﻔـﺎﺩ ﻗﺒـﻞ ﻣﻮﺗـﻪ ‪-‬ﺭﲪﻪ ﺍﷲ‪.(60)-‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻋﻤﻠــﻪ‬
‫ﻛﺎﻥ ﺃﻣﺮﺍ ﻃﺒﻴﻌﻴﺎ ﺃﻥ ﻳﺴﻌﻰ ﺍﻟﻐﺰﺍﱄ ﺇﱃ ﺍﻟﺒﺤﺚ ﻋﻦ ﺍﻟﻮﻇﻴﻔﺔ ﲟﺠﺮﺩ ﺣﺼﻮﻟﻪ ﻋﻠـﻰ ﺷـﻬﺎﺩﺓ‬
‫ﺍﻟﻌﺎﳌﻴﺔ‪ ،‬ﺳﻴﻤﺎ ﺃﻧﻪ ﻻﻗﻰ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻟﺼﻌﻮﺑﺎﺕ‪ ،‬ﻭﺍﻟﺸﺪﺍﺋﺪ ﻃﻴﻠﺔ ﻣﺸﻮﺍﺭﻩ ﺍﻟﺪﺭﺍﺳﻲ‪ ،‬ﳍـﺬﺍ ﺗﻘـﺪﻡ ﺇﱃ‬
‫ﻣﺴﺎﺑﻘﺔ ﻟﻠﻌﻤﻞ ﺑﻮﺯﺍﺭﺓ ﺍﻷﻭﻗﺎﻑ‪ ،‬ﻭﺍﺳﺘﻄﺎﻉ ﺃﻥ ﳚﺘﺎﺯ ﺍﺧﺘﺒﺎﺭﻫﺎ‪ ،‬ﻭﻋﲔ ﺇﻣﺎﻣﺎ‪ ،‬ﻭﺧﻄﻴﺒـﺎ‪ ،‬ﻭﻣﺪﺭﺳـﺎ‬
‫ﲟﺴﺠﺪ ﻋﺰﺑﺎﻥ ﺑﺎﻟﻌﺘﺒﺔ ﺍﳋﻀﺮﺍﺀ ﰲ ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﻭﻛﺎﻧﺖ ﻫﺬﻩ ﻫﻲ ﺃﻭﻝ ﻭﻇﻴﻔﺔ ﺣﻜﻮﻣﻴﺔ ﻟﻪ‪ ،‬ﰒ ﻋﻤﻞ ﻣﻔﺘﺸﺎ‬
‫ﳌﺴﺎﺟﺪ ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﻭﻧﻘﻞ ﺑﻌﺪﻫﺎ ﺇﱃ ﺍﻷﺯﻫﺮ ﻓﻌﻤﻞ ﻭﺍﻋﻈﺎ‪ ،‬ﻭﻣﺮﺷﺪﺍ ﰲ ﻣﺮﻛﺰ ﺃﰊ ﻗﺮﻗﺎﺹ ﲟﺤﺎﻓﻈﺔ ﺍﳌﻨﻴﺎ‪،‬‬
‫ﰒ ﻧﻘﻞ ﺇﱃ ﺍﻟﻘﺎﻫﺮﺓ ﻟﻴﻌﻤﻞ ﻭﺍﻋﻈﺎ‪ ،‬ﰒ ﺭﺋﻴﺴﺎ ﻟﺘﺤﺮﻳﺮ ﳎﻠﺔ "ﻧﻮﺭ ﺍﻹﺳﻼﻡ" ﳌﺪﺓ ﻋﺎﻣﲔ ﻣﻦ ‪1946‬ﻡ ﺇﱃ‬
‫‪1947‬ﻡ ﺍﻟﱵ ﻛﺎﻥ ﻳﺼﺪﺭﻫﺎ ﺍﻷﺯﻫﺮ‪ ،‬ﻭﻛﺎﻧﺖ ﻫﺬﻩ ﺍﺠﻤﻟﻠﺔ ﲣﺺ ﻋﻠﻤﺎﺀ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﰒ ﻋﺎﺩ ﻣﺮﺓ‬
‫ﺃﺧﺮﻯ ﻟﻮﺯﺍﺭﺓ ﺍﻷﻭﻗﺎﻑ ﻟﻴﻌﻤﻞ ﻭﻛﻴﻼ ﻹﺩﺍﺭﺓ ﺍﳌﺴﺎﺟﺪ‪ ،‬ﰒ ﻣﺪﻳﺮﺍ ﻟﻠﻤﺴﺎﺟﺪ‪ ،‬ﻭﻇﻞ ﻳﺘﺪﺭﺝ ﰲ ﻋـﺪﺓ‬
‫ﻭﻇﺎﺋﻒ‪ ،‬ﻓﻌﲔ ﻣﺮﺍﻗﺒﺎ ﻋﺎﻣﺎ ﻟﻠﺸﺆﻭﻥ ﺍﻟﺪﻳﻨﻴﺔ‪ ،‬ﰒ ﻣﺪﻳﺮﺍ ﻋﺎﻣﺎ ﻟﻠﺘﺪﺭﻳﺐ‪ ،‬ﰒ ﻣﺪﻳﺮﺍ ﻋﺎﻣﺎ ﻟﻠﺪﻋﻮﺓ ﻭﺍﻹﺭﺷﺎﺩ‬
‫ﻋﺎﻡ ‪1971‬ﻡ‪ ،‬ﻭﺃﺧﲑﺍ ﻭﻛﻴﻼ ﻟﻮﺯﺍﺭﺓ ﺍﻷﻭﻗﺎﻑ ﻟﺸﺆﻭﻥ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﻋﺎﻡ ‪1981‬ﻡ)‪.(61‬‬
‫ﺇﺫﺍ ﻛﺎﻥ ﻣﺸﻮﺍﺭ ﺍﻟﻌﻤﻞ ﻟﺪﻯ ﺍﻟﻐﺰﺍﱄ ﺣﺎﻓﻼ ﲟﺨﺘﻠﻒ ﺍﻟﻮﻇﺎﺋﻒ ﺍﻟﱵ ﺗﺪﺭﺝ ﻓﻴﻬﺎ؛ ﻓﺈﻥ ﺫﻟﻚ‬
‫ﺩﻟﻴﻞ ﻋﻠﻰ ﻗﻴﻤﺔ ﺍﺠﻤﻟﻬﻮﺩﺍﺕ ﺍﻟﱵ ﺑﺬﳍﺎ‪ ،‬ﻭﻗﺪﻣﻬﺎ ﳋﺪﻣﺔ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﻣﺼﺮ‪ ،‬ﻭﺍﻟﻌﻨﺎﻳﺔ ﺑﺎﳌﺴﺎﺟﺪ‪،‬‬
‫ﻭﺃﻧﻈﻤﺔ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﺍﻹﺭﺷﺎﺩ ﻓﻴﻬﺎ‪ ،‬ﻭﺣﺮﺻﻪ ﺍﻟﺪﺍﺋﻢ ﻋﻠﻰ ﻧﺸﺮ ﺍﻟﻮﻋﻲ ﺍﻟﺪﻳﲏ ﺑﲔ ﺍﳉﻤﺎﻫﲑ‪ ،‬ﻭﲢﻔﻴﺰﻫﺎ ﻋﻠﻰ‬
‫ﺇﺩﺭﺍﻙ ﺣﻘﻴﻘﺔ ﺍﻟﻮﺍﻗﻊ ﺍﻟﺬﻱ ﺗﻌﻴﺶ ﻓﻴﻪ‪ ،‬ﻭﲢﻴﺎ ﺑﲔ ﺃﺣﺪﺍﺛﻪ‪ ،‬ﻭﺗﺘﻔﺎﻋﻞ ﻣﻊ ﻇﺮﻭﻓﻪ‪ .‬ﻟﻜﻦ ﻭﺑﺴﺒﺐ ﻇﺮﻭﻑ‬
‫ﻣﺘﻌﺪﺩﺓ ﻟﻌﻞ ﺃﳘﻬﺎ‪ ،‬ﻭﺃﺷﺪﻫﺎ ﺗﺄﺛﲑﺍ؛ ﺍﻟﻈﺮﻭﻑ ﺍﻟﺴﻴﺎﺳﻴﺔ ﺍﻟﱵ ﺑﺎﺗﺖ ﺗﻀﻴﻖ ﻣﻦ ﺟﻬﻮﺩ ﺍﻟﻐﺰﺍﱄ‪ ،‬ﻭﳑﺎﺭﺳﺎﺗﻪ‬
‫ﺍﻟﺪﻋﻮﻳﺔ‪ .‬ﻓﻘﺪ ﺍﺿﻄﺮ ﺍﻟﺸﻴﺦ ﺇﱃ ﻣﻐﺎﺩﺭﺓ ﻣﺼﺮ‪ ،‬ﻭﺍﻻﻧﺘﻘﺎﻝ ﺇﱃ ﺍﻟﺪﻭﻝ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﱵ ﻓﺘﺤﺖ ﻟﻪ ﺃﺑﻮﺍ‪‬ﺎ‪،‬‬
‫ﻭﺭﺣﺒﺖ ﺑﻪ ﺩﺍﻋﻴﺔ‪ ،‬ﻭﺃﺳﺘﺎﺫﺍ‪ ،‬ﻭﻣﺮﺷﺪﺍ‪ ،‬ﻭﺃﻫﻢ ﻫﺬﻩ ﺍﻟﺪﻭﻝ؛ ﺍﳌﻤﻠﻜﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ‪ ،‬ﻭﻗﻄﺮ‪ ،‬ﻭﺍﳉﺰﺍﺋﺮ‪،‬‬
‫ﻭﺍﻟﻜﻮﻳﺖ…ﺍﱁ‪.‬‬
‫ﻓﻔﻲ ﺍﻟﻔﺘﺮﺓ ﻣﻦ ﺳﻨﺔ ‪1968‬ﻡ ﺇﱃ ‪1973‬ﻡ ﺃﻣﻀﻰ ﺷـﻬﺮ ﺭﻣـﻀﺎﻥ ﰲ ﺩﻭﻝ ﺍﻟﻜﻮﻳـﺖ‪ ،‬ﻭﻗﻄـﺮ‪،‬‬
‫ﻭﺍﻟﺴﻮﺩﺍﻥ‪ ،‬ﻭﺍﳌﻐﺮﺏ)‪ .(62‬ﻭﺳﺎﻓﺮ ﺇﱃ ﺍﳌﻤﻠﻜﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ‪ ،‬ﺃﺳﺘﺎﺫﺍ ﲜﺎﻣﻌﺔ ﺃﻡ ﺍﻟﻘــﺮﻯ ‪-‬ﲟﻜـﺔ‬
‫) ‪ (59‬ﻣﺤﻤﺪ ﻋﻤﺎرة ‪ :‬اﻟﺸﻴﺦ ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ اﻟﻤﻮﻗﻊ اﻟﻔﻜﺮي واﻟﻤﻌﺎرك اﻟﻔﻜﺮﻳﺔ‪ ) ،‬اﻟﻘﺎهﺮة ‪ ,‬دار اﻟﺮﺷﺎد ‪ ,‬ط‪1418 ،2:‬هـ‪1998،‬م ( ص‪. 08 :‬‬
‫) ‪ (60‬ﻋﺒﺪ اﻟﺤﻠﻴﻢ ﻋﻮﻳﺲ‪ :‬اﻟﺸﻴﺦ ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ ﺗﺎرﻳﺨﻪ وﺟﻬﻮدﻩ وﺁراؤﻩ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ص‪. 08 :‬‬
‫) ‪ (61‬رﻣﻀﺎن ﺧﻤﻴﺲ اﻟﻐﺮﻳﺐ ‪ :‬اﻟﺸﻴﺦ اﻟﻐﺰاﻟﻲ –ﺣﻴﺎﺗﻪ وﻋﺼﺮﻩ وأﺑﺮز ﻣﻦ ﺗﺄﺛﺮ ﺑﻬﻢ‪ ) ،-‬دار اﻟﺤﺮم ﻟﻠﺘﺮاث ‪ ,‬ط‪2003 ، 1:‬م (‪ ،‬ص ‪. 21 :‬‬
‫) ‪ (62‬ﻣﺤﻤﺪ ﻋﻤﺎرة‪ :‬اﻟﺸﻴﺦ ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ اﻟﻤﻮﻗﻊ اﻟﻔﻜﺮي واﻟﻤﻌﺎرك اﻟﻔﻜﺮﻳﺔ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ص‪. 11 :‬‬
‫ﺍﳌﻜﺮﻣﺔ‪ -‬ﻓﺄﻣﻀﻰ ﺑﺎﳉﺎﻣﻌﺎﺕ ﺍﻟﺴﻌﻮﺩﻳﺔ‪ :‬ﻣﺎ ﺑﲔ ‪1974‬ﻡ ﻭﺳﻨﺔ ‪1981‬ﻡ… ﻭﺷﺎﺭﻙ ﰲ ﻣﻠﺘﻘﻴـﺎﺕ‬
‫ﺍﻟﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ ﺑﺎﳉﺰﺍﺋﺮ ﺑﺎﻧﺘﻈﺎﻡ ‪-‬ﺳﻨﻮﻳﺎ‪ -‬ﻣﻨﺬ ﺳﻨﺔ ‪1980‬ﻡ‪ .‬ﻭﻋﻤـﻞ ﰲ ﻗـﻄــﺮ ‪-‬ﺃﺳـﺘﺎﺫﺍ‬
‫ﺯﺍﺋﺮﺍ‪ -‬ﻣﺎ ﺑﲔ ﺳﻨﺔ ‪1982‬ﻡ‪ ،‬ﻭﺳﻨﺔ ‪1984‬ﻡ)‪.(63‬‬
‫ﻭﺑﲔ ﺳﻨﺔ ‪1984‬ﻡ ﻭ‪1989‬ﻡ ﻋﻤﻞ ﺭﺋﻴﺴﺎ ﻟﻠﻤﺠﻠﺲ ﺍﻟﻌﻠﻤﻲ ﳉﺎﻣﻌﺔ ﺍﻷﻣﲑ ﻋﺒﺪ ﺍﻟﻘـﺎﺩﺭ ﻟﻠﻌﻠـﻮﻡ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﺑﺎﳉﺰﺍﺋﺮ؛ ﺍﻟﱵ ﺃﺳﺴﻬﺎ ﻫﻮ ﺑﻜﻠﻴﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﰒ ﺗﻮﺳﻌﺖ ﻟﺘﺸﻤﻞ ﺳﺒﻌﺔ ﻛﻠﻴﺎﺕ… ﻭﻗﺎﺩ ﺣﺮﻛﺔ‬
‫ﺍﻟﺘﻌﺮﻳﺐ ﰲ ﺍﳉﺰﺍﺋﺮ ﺣﱴ ﻗﺎﻝ ﺍﳉﺰﺍﺋﺮﻳﻮﻥ‪" :‬ﺇﻥ ﺍﷲ ﻗﻴﺾ ﻟﻠﺠﺰﺍﺋﺮ ﻣﻦ ﳛﻔﻆ ﻋﻠﻴﻬﺎ ﻋﺮﻭﺑﺘﻬﺎ‪ ،‬ﻭﺇﺳﻼﻣﻬﺎ‬
‫ﻣﺮﺗﲔ‪ :‬ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺑﻦ ﺑﺎﺩﻳﺲ ﺃﻭﻻ‪ ،‬ﻭﳏﻤـﺪ ﺍﻟﻐـﺰﺍﱄ ﺛﺎﻧﻴﺎ")‪.(64‬‬
‫ﻭ‪‬ﺬﺍ ﺍﳌﺸﻮﺍﺭ ﺍﻟﻄﻮﻳﻞ ﻣﻦ ﺍﻟﻌﻤﻞ ﰲ ﺳﺒﻴﻞ ﺇﻋﻼﺀ ﻛﻠﻤﺔ ﺍﷲ ‪ ،Ι‬ﻭﺍﻟﻨﻬﻮﺽ ﺑﺎﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ؛‬
‫ﻛﺎﻥ ﺍﻟﻐﺰﺍﱄ ﳕﻮﺫﺟﺎ ﻟﻠﺪﺍﻋﻴﺔ ﺍﻟﺬﻱ ﻳﻬﺐ ﻧﻔﺴﻪ ﻷﻣﺘﻪ‪ ،‬ﻭﳝﻨﺢ ﻓﻜﺮﻩ‪ ،‬ﻭﻗﻠﻤﻪ‪ ،‬ﻭﻟﺴﺎﻧﻪ ﻟﻨﺸﺮ ﺍﻟﻮﻋﻲ‬
‫ﺍﻹﺳﻼﻣﻲ ﰲ ﺃﻱ ﻣﻜﺎﻥ ﻳﻜﻮﻥ ﻓﻴﻪ‪ ،‬ﻭﲢﺖ ﺃﻱ ﻇﺮﻭﻑ ﺗﻜﺘﻨﻔﻪ‪ ،‬ﻭﲢﻴﻂ ﺑﻪ‪.‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺭﺻﻴﺪﻩ ﺍﻟﻔﻜﺮﻱ‬
‫ﺗﺮﻙ ﻟﻨﺎ ﺍﻟﺸﻴﺦ ﺍﻟﻐﺰﺍﱄ ﺭﺻﻴﺪﺍ ﻛﺒﲑﺍ ﻣﻦ ﺍﻟﻜﺘﺐ‪ ،‬ﻭﺍﳌﻘﺎﻻﺕ‪ ،‬ﻭﺍﶈﺎﺿﺮﺍﺕ‪ ،‬ﻭﺍﳋﻄﺐ‪،‬‬
‫ﻭﺍﻟﺪﺭﻭﺱ ﺍﻟﱵ ﺃﻟﻔﻬﺎ‪ ،‬ﻭﺃﻟﻘﺎﻫﺎ ﻃﻴﻠﺔ ﻣﺴﺎﺭﻩ ﺍﻟﺪﻋﻮﻱ‪ ،‬ﻭﺍﻟﻔﻜﺮﻱ؛ ﻓﻜﺎﻧﺖ ﻣﺘﻨﻮﻋﺔ ﺑﺘﻨﻮﻉ ﺍﻟﻈﺮﻭﻑ ﺍﻟﱵ‬
‫ﻋﺎﻳﺸﻬﺎ‪ ،‬ﻭﻗﻴﻤﺔ ﺑﻘﻴﻤﺔ ﺍﻟﺘﺠﺎﺭﺏ ﺍﻟﱵ ﺧﺎﺿﻬﺎ‪ ،‬ﻭﺍﳌﻮﺍﻗﻒ ﺍﻟﱵ ﺷﻬﺪﻫﺎ‪ ،‬ﻭﻣﻌﱪﺓ ﻋﻦ ﺣﺼﻴﻠﺔ ﺍﻟﺴﻨﲔ ﺍﻟﱵ‬
‫ﲪﻠﺖ ﰲ ﻃﻴﺎ‪‬ﺎ ﻣﻌﺎﻧﺎﺓ ﻋﻤﻴﻘﺔ ﻋﺎﺷﻬﺎ ﺍﻟﺸﻴﺦ‪ ،‬ﻭﲡﺮﻉ ﻣﻨﻬﺎ ﻛﺆﻭﺱ ﺍﻷﺳﻰ‪ ،‬ﻭﺫﻛﺮﻳﺎﺕ ﲨﻴﻠﺔ ﻷﻭﻗﺎﺕ‬
‫ﺳﻌﻴﺪﺓ ﻗﻀﺎﻫﺎ ﰲ ﳐﺘﻠﻒ ﺭﺑﻮﻉ ﺍﻟﻌﺎﱂ ﺍﻟﻔﺴﻴﺢ‪ .‬ﳍﺬﺍ ﻓﺈﻥ ﺍﻟﺮﺻﻴﺪ ﺍﻟﻔﻜﺮﻱ ﻟﻠﺸﻴﺦ ﻧﺎﻃﻖ ﺑﺎﳊﻘﺎﺋﻖ‪،‬‬
‫ﻭﻣﻌﱪ ﻋﻦ ﺍﻟﻮﺍﻗﻊ ﺍﻟﺬﻱ ﺃﻟﻒ‪ ،‬ﺃﻭ ﺃﻟﻘﻲ ﻓﻴﻪ‪ .‬ﻓﻘﺪ ﻭﺟﻬﻪ ﺍﻟﺸﻴﺦ ﳋﺪﻣﺔ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺍﻟﺪﻓﺎﻉ ﻋﻦ ﲪﺎﻩ‬
‫ﺍﻟﱵ ﺗﺘﺮﺻﺪﻫﺎ ﺟﺒﻬﺎﺕ ﻋﺪﺓ‪ ،‬ﻭﺿﻤﻨﻪ ﻛﻞ ﺃﺣﺎﺳﻴﺴﻪ‪ ،‬ﻭﻣﺸﺎﻋﺮﻩ‪ ،‬ﻭﺃﻣﺎﻧﻴﻪ؛ ﻓﻜﺎﻥ ﻛﻤﺎ ﻗﺎﻝ ﻫﻮ ﻋﻨﻪ‪:‬‬
‫"ﻛﻞ ﻛﺘﺎﺏ ﻛﺘﺒﺘﻪ‪ ،‬ﻭﻛﻞ ﳏﺎﺿﺮﺓ‪ ،‬ﺃﻭ ﻣﻨﺎﻇﺮﺓ‪ ،‬ﺃﻭ ﻧﺪﻭﺓ‪ ،‬ﺃﻭ ﻣﺪﺍﺧﻠﺔ ﺷﺎﺭﻛﺖ ﻓﻴﻬﺎ؛ ﺇﳕﺎ ﻫﻲ ﻗﻠﺐ‬
‫ﻳﺘﺤﺮﻕ‪ ،‬ﻭﻋﺎﻃﻔﺔ ﺗﺘﺤﺮﻙ‪ ،‬ﻭﻛﻞ ﺫﻟﻚ ﺃﻗﺪﻣﻪ ﺑﲔ ﻳﺪﻱ ﺭﰊ ‪ Υ‬ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻭﺃﺳﺄﻟﻪ ﺃﻥ ﻳﺘﻘﺒﻞ ﺫﻟﻚ‬
‫ﺧﺎﻟﺼﺎ ﻟﻮﺟﻬﻪ ﺗﻌﺎﱃ")‪.(65‬‬
‫ﺃﻭﻻ‪ :‬ﻛﺘﺐ ﺍﻟﺸﻴﺦ ﺍﻟﻐﺰﺍﱄ‬
‫) ‪ (63‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ص‪. 11-10 :‬‬
‫) ‪ (64‬ﻋﺒﺪ اﷲ اﻟﻤﺼﺮي‪ :‬اﻟﺸﻴﺦ ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ ﻧﺸﺄﺗﻪ وﺳﻴﺮﺗﻪ اﻟﺬاﺗﻴﺔ‪ ،‬ﺿﻤﻦ آﺘﺎب‪ :‬اﻟﺸﻴﺦ اﻟﻐﺰاﻟﻲ ﺣﻴﺎﺗﻪ وﻋﺼﺮﻩ وأﺑﺮز ﻣﻦ ﺗﺄﺛﺮ ﺑﻬﻢ ﻟﻤﺆﻟﻔﻪ ‪ :‬رﻣﻀﺎن ﺧﻤﻴﺲ‬
‫اﻟﻐﺮﻳﺐ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ص‪. 21 :‬‬
‫) ‪ (65‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ ﺿﻤﻦ ﺣﻮار أﺟﺮﺗﻪ ﻣﻌﻪ ﻣﺠﻠﺔ اﻟﻤﺠﺘﻤﻊ اﻟﻜﻮﻳﺘﻴﺔ ﻗﺒﻞ أﺳﺒﻮع ﻣﻦ وﻓﺎﺗﻪ‪ ،‬ع‪07 ،1992 :‬ذو اﻟﻘﻌﺪة ‪1416‬ﻩ‪26 ،‬ﻓﻴﻔﺮي ‪1996‬م‪،‬ﺿﻤﻦ آﺘﺎب اﻟﺸﻴﺦ‬
‫ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﺣﻴﺎة وﺁﺛﺎر‪ ،‬ﺷﻬﺎدات وﻣﻮاﻗﻒ ﻟﻤﺆﻟﻔﻪ‪ :‬ﻧﺼﺮ اﻟﺪﻳﻦ ﻟﻌﺮاﺑﺔ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ص‪. 108 :‬‬
‫ﺃﻣﺎ ﻛﺘﺐ ﺍﻟﻐﺰﺍﱄ؛ ﻓﺈﻥ ﺍﳊﺪﻳﺚ ﻋﻨﻬﺎ ﺣﺪﻳﺚ ﻋﻦ ﻣﻜﺘﺒﺔ ﻏﺰﺍﻟﻴﺔ ﺗﻔﻮﻕ ﺍﳋﻤﺴﲔ ﻛﺘﺎﺑﺎ‪ ،‬ﻭ"ﻛﻞ‬
‫ﻛﺘﺎﺏ ﻣﻨﻬﺎ ﳝﺜﻞ ﺻﻤﻮﺩﺍ ﻓﻜﺮﻳﺎ‪ ،‬ﻭﻣﻘﺎﻭﻣﺔ ﺇﺳﻼﻣﻴﺔ ﻟﻠﻬﺠﻤﺎﺕ ﺍﻟﱵ ﺗﻌﺮﺽ ﳍﺎ ﺍﻹﺳﻼﻡ ﰲ ﻫﺬﺍ ﺍﻟﻘﺮﻥ‬
‫ﺍﻟﻌﺸﺮﻳﻦ… ﻗﺮﻥ ﺍﻻﺳﺘﻘﻼﻝ ﺍﳌﺰﻳﻒ‪ ،‬ﻭﺍﻻ‪‬ﺰﺍﻡ ﺍﻟﻔﻜﺮﻱ")‪ ،(66‬ﻭﺧﲑ ﺩﻟﻴﻞ ﻋﻠﻰ ﺫﻟﻚ ﻋﻨﺎﻭﻳﻨﻬﺎ ﺍﻟـﱵ‬
‫ﺗﻮﺣﻲ ﺑﺒﻌﺾ ﻣﺎ ﺗﻨﻄﻮﻱ ﻋﻠﻴﻪ ﻣﻦ ﻫﺬﺍ ﺍﻟﺼﻤﻮﺩ‪ ،‬ﻭﻫﺬﻩ ﺍﳌﻘﺎﻭﻣﺔ‪ .‬ﻭﻛﺘﺐ ﺍﻟﻐﺰﺍﱄ ﻛﻤﺎ ﻋﺮﺿﻬﺎ ﻣﺴﻌﻮﺩ‬
‫ﻓﻠﻮﺳﻲ)‪ (67‬ﻫﻲ‪:‬‬
‫‪ -1‬ﺍﳊﻴﺎﺓ ﺍﻷﻭﱃ‪.‬‬
‫‪ -2‬ﺍﻹﺳﻼﻡ ﻭﺍﻷﻭﺿﺎﻉ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ‪.‬‬
‫‪ -3‬ﺍﻹﺳﻼﻡ ﻭﺍﳌﻨﺎﻫﺞ ﺍﻻﺷﺘﺮﺍﻛﻴﺔ‪.‬‬
‫‪ -4‬ﺍﻹﺳﻼﻡ ﺍﳌﻔﺘﺮﻯ ﻋﻠﻴﻪ ﺑﲔ ﺍﻟﺸﻴﻮﻋﻴﲔ ﻭﺍﻟﺮﺃﲰﺎﻟﻴﲔ‪.‬‬
‫‪ -5‬ﺍﻹﺳﻼﻡ ﻭﺍﻻﺳﺘﺒﺪﺍﺩ ﺍﻟﺴﻴﺎﺳﻲ‪.‬‬
‫‪ -6‬ﻣﻦ ﻫﻨﺎ ﻧﻌﻠﻢ‪.‬‬
‫‪ -7‬ﺗﺄﻣﻼﺕ ﰲ ﺍﻟﺪﻳﻦ ﻭﺍﳊﻴﺎﺓ‪.‬‬
‫‪ -8‬ﻋﻘﻴﺪﺓ ﺍﳌﺴﻠﻢ‪.‬‬
‫‪ -9‬ﺧﻠﻖ ﺍﳌﺴﻠﻢ‪.‬‬
‫‪ -10‬ﺍﻟﺘﻌﺼﺐ ﻭﺍﻟﺘﺴﺎﻣﺢ ﺑﲔ ﺍﳌﺴﻴﺤﻴﺔ‪ ،‬ﻭﺍﻹﺳﻼﻡ ‪-‬ﺩﺣﺾ ﺷﺒﻬﺎﺕ‪ ،‬ﻭﺭﺩ ﻣﻔﺘﺮﻳﺎﺕ‪-‬‬
‫‪ -11‬ﻓﻘﻪ ﺍﻟﺴﲑﺓ‪.‬‬
‫‪ -12‬ﰲ ﻣﻮﻛﺐ ﺍﻟﺪﻋﻮﺓ‪.‬‬
‫‪ -13‬ﻇﻼﻡ ﻣﻦ ﺍﻟﻐﺮﺏ‪.‬‬
‫‪ -14‬ﺟﺪﺩ ﺣﻴﺎﺗﻚ‪.‬‬
‫‪ -15‬ﻟﻴﺲ ﻣﻦ ﺍﻹﺳﻼﻡ‪.‬‬
‫‪ -16‬ﻣﻦ ﻣﻌﺎﱂ ﺍﳊﻖ ﰲ ﻛﻔﺎﺣﻨﺎ ﺍﻹﺳﻼﻣﻲ ﺍﳊﺪﻳﺚ‪.‬‬
‫‪ -17‬ﻛﻴﻒ ﻧﻔﻬﻢ ﺍﻹﺳﻼﻡ‪.‬‬
‫‪ -18‬ﺍﻻﺳﺘﻌﻤﺎﺭ ﺃﺣﻘﺎﺩ ﻭﺃﻃﻤﺎﻉ‪.‬‬
‫) ‪ (66‬ﻋﺒﺪ اﻟﺤﻠﻴﻢ ﻋﻮﻳﺲ‪ :‬اﻟﺸﻴﺦ ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ ﺗﺎرﻳﺨﻪ وﺟﻬﻮدﻩ وﺁراؤﻩ ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ ‪ ،‬ص‪. 10 :‬‬
‫) ‪ (67‬ﻣﺴﻌﻮد ﻓﻠﻮﺳﻲ‪ :‬اﻹﻣﺎم ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ ﻏﺼﻦ ﺑﺎﺳﻖ ﻓﻲ ﺷﺠﺮة اﻟﺨﻠﻮد‪) ،‬اﻟﺠﺰاﺋﺮ‪ ،‬دار رﻳﺤﺎﻧﺔ ﻟﻠﻨﺸﺮ واﻟﺘﻮزﻳﻊ‪ ،‬ط ‪1999 ،01 :‬م( ص‪. 187-143 :‬‬
‫واﻧﻈﺮ أﻳﻀﺎ‪ - :‬ﻋﺒﺪ اﻟﺤﻠﻴﻢ ﻋﻮﻳﺲ‪ :‬اﻟﺸﻴﺦ ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ ﺗﺎرﻳﺨﻪ وﺟﻬﻮدﻩ وﺁراؤﻩ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ص‪.14-11 :‬‬
‫ رﻣﻀﺎن ﺧﻤﻴﺲ اﻟﻐﺮﻳﺐ‪ :‬اﻟﺸﻴﺦ اﻟﻐﺰاﻟﻲ ﺣﻴﺎﺗﻪ وﻋﺼﺮﻩ وأﺑﺮز ﻣﻦ ﺗﺄﺛﺮ ﺑﻬﻢ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ص‪.111-89 :‬‬‫‪ -‬إﺳﻼﻣﻴﺔ اﻟﻤﻌﺮﻓﺔ‪ :‬ﻋﺪد ﺧﺎص ﻋﻦ اﻟﺸﻴﺦ ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ص‪.171-155 :‬‬
‫‪ -19‬ﻧﻈﺮﺍﺕ ﰲ ﺍﻟﻘﺮﺁﻥ‪.‬‬
‫‪ -20‬ﻣﻊ ﺍﷲ… ﺩﺭﺍﺳﺎﺕ ﰲ ﺍﻟﺪﻋﻮﺓ ﻭﺍﻟﺪﻋﺎﺓ‪.‬‬
‫‪ -21‬ﻣﻌﺮﻛﺔ ﺍﳌﺼﺤﻒ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪.‬‬
‫‪ -22‬ﻛﻔﺎﺡ ﺩﻳﻦ‪.‬‬
‫‪ -23‬ﺍﻹﺳﻼﻡ ﻭﺍﻟﻄﺎﻗﺎﺕ ﺍﳌﻌﻄﻠﺔ‪.‬‬
‫‪ -24‬ﺣﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﺑﲔ ﺗﻌﺎﻟﻴﻢ ﺍﻹﺳﻼﻡ ﻭﺇﻋﻼﻥ ﺍﻷﻣﻢ ﺍﳌﺘﺤﺪﺓ‪.‬‬
‫‪ -25‬ﻫﺬﺍ ﺩﻳﻨﻨﺎ‪.‬‬
‫‪ -26‬ﺍﳋﺪﻳﻌﺔ… ﺣﻘﻴﻘﺔ ﺍﻟﻘﻮﻣﻴﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺃﺳﻄﻮﺭﺓ ﺍﻟﺒﻌﺚ ﺍﻟﻌﺮﰊ‪.‬‬
‫‪ -27‬ﺍﳉﺎﻧﺐ ﺍﻟﻌﺎﻃﻔﻲ ﻣﻦ ﺍﻹﺳﻼﻡ‪.‬‬
‫‪ -28‬ﺩﻓﺎﻉ ﻋﻦ ﺍﻟﻌﻘﻴﺪﺓ ﻭﺍﻟﺸﺮﻳﻌﺔ ﺿﺪ ﻣﻄﺎﻋﻦ ﺍﳌﺴﺘﺸﺮﻗﲔ‪.‬‬
‫‪ -29‬ﺭﻛﺎﺋﺰ ﺍﻹﳝﺎﻥ ﺑﲔ ﺍﻟﻌﻘﻞ ﻭﺍﻟﻘﻠﺐ‪.‬‬
‫‪ -30‬ﺣﺼﺎﺩ ﺍﻟﻐﺮﻭﺭ‪.‬‬
‫‪ -31‬ﺍﻹﺳﻼﻡ ﰲ ﻭﺟﻪ ﺍﻟﺰﺣﻒ ﺍﻷﲪﺮ‪.‬‬
‫‪ -32‬ﻗﺬﺍﺋﻒ ﺍﳊﻖ‪.‬‬
‫‪ -33‬ﺍﻟﺜﻘﺎﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬
‫‪ -34‬ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺗﺴﺘﻘﺒﻞ ﻗﺮ‪‬ﺎ ﺍﳋﺎﻣﺲ ﻋﺸﺮ‪.‬‬
‫‪ -35‬ﻓﻦ ﺍﻟﺬﻛﺮ ﻭﺍﻟﺪﻋﺎﺀ ﻋﻨﺪ ﺧﺎﰎ ﺍﻷﻧﺒﻴﺎﺀ‪.‬‬
‫‪ -36‬ﺩﺳﺘﻮﺭ ﺍﻟﻮﺣﺪﺓ ﺍﻟﺜﻘﺎﻓﻴﺔ ﺑﲔ ﺍﳌﺴﻠﻤﲔ‪.‬‬
‫‪ -37‬ﻭﺍﻗﻊ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﰲ ﻣﻄﻠﻊ ﺍﻟﻘﺮﻥ ﺍﳋﺎﻣﺲ ﻋﺸﺮ ﻫﺠﺮﻱ‪.‬‬
‫‪ -38‬ﻣﺸﻜﻼﺕ ﰲ ﻃﺮﻳﻖ ﺍﳊﻴﺎﺓ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬
‫‪ -39‬ﳘﻮﻡ ﺩﺍﻋﻴﺔ‪.‬‬
‫‪ -40‬ﻣﺎﺋﺔ ﺳﺆﺍﻝ ﻋﻦ ﺍﻹﺳﻼﻡ‪.‬‬
‫‪ -41‬ﻋﻠﻞ ﻭﺃﺩﻭﻳﺔ‪.‬‬
‫‪ -42‬ﻣﺴﺘﻘﺒﻞ ﺍﻹﺳﻼﻡ ﺧﺎﺭﺝ ﺃﺭﺿﻪ… ﻛﻴﻒ ﺗﻔﻜﺮ ﻓﻴﻪ؟‬
‫‪ -43‬ﺍﻟﻐﺰﻭ ﺍﻟﺜﻘﺎﰲ ﳝﺘﺪ ﰲ ﻓﺮﺍﻏﻨﺎ‪.‬‬
‫‪ -44‬ﺳﺮ ﺗﺄﺧﺮ ﺍﻟﻌﺮﺏ ﻭﺍﳌﺴﻠﻤﲔ‪.‬‬
‫‪ -45‬ﺍﳊﻖ ﺍﳌﺮ‪.‬‬
‫‪ -46‬ﻗﺼﺔ ﺣﻴﺎﺓ‪.‬‬
‫‪ -47‬ﺍﻟﻄﺮﻳﻖ ﻣﻦ ﻫﻨﺎ‪.‬‬
‫‪ -48‬ﺟﻬﺎﺩ ﺍﻟﺪﻋﻮﺓ ﺑﲔ ﻋﺠﺰ ﺍﻟﺪﺍﺧﻞ ﻭﻛﻴﺪ ﺍﳋﺎﺭﺝ‪.‬‬
‫‪ -49‬ﳕﺎﺫﺝ ﻣﻦ ﺍﻟﺘﻔﺴﲑ ﺍﳌﻮﺿﻮﻋﻲ ﻟﺴﻮﺭ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪.‬‬
‫‪ -50‬ﺧﻄﺐ ﺍﻟﺸﻴﺦ ﺍﻟﻐﺰﺍﱄ ﰲ ﺷﺆﻭﻥ ﺍﻟﺪﻳﻦ ﻭﺍﳊﻴﺎﺓ‪.‬‬
‫‪ -51‬ﳏﺎﺿﺮﺍﺕ ﺍﻟﺸﻴﺦ ﺍﻟﻐﺰﺍﱄ ﰲ ﺷﺆﻭﻥ ﺍﻟﻔﺮﺩ ﻭﺍﺠﻤﻟﺘﻤﻊ‪.‬‬
‫‪ -52‬ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﺑﲔ ﺃﻫﻞ ﺍﻟﻔﻘﻪ ﻭﺃﻫﻞ ﺍﳊﺪﻳﺚ‪.‬‬
‫‪ -53‬ﺍﶈﺎﻭﺭ ﺍﳋﻤﺴﺔ ﻟﻠﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪.‬‬
‫‪ -54‬ﻛﻴﻒ ﻧﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻟﻘﺮﺁﻥ؟‬
‫‪ -55‬ﺻﻴﺤﺔ ﲢﺬﻳﺮ ﻣﻦ ﺩﻋﺎﺓ ﺍﻟﺘﻨﺼﲑ‪.‬‬
‫‪ -56‬ﺃﺯﻣﺔ ﺍﻟﺸﻮﺭﻯ ﰲ ﺍﺠﻤﻟﺘﻤﻌﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻹﺳﻼﻣﻴﺔ‪.‬‬
‫‪ -57‬ﻗﻀﺎﻳﺎ ﺍﳌﺮﺃﺓ ﺑﲔ ﺍﻟﺘﻘﺎﻟﻴﺪ ﺍﻟﺮﺍﻛﺪﺓ ﻭﺍﻟﻮﺍﻓﺪﺓ‪.‬‬
‫‪ -58‬ﺗﺮﺍﺛﻨﺎ ﺍﻟﻔﻜﺮﻱ ﰲ ﻣﻴﺰﺍﻥ ﺍﻟﺸﺮﻉ ﻭﺍﻟﻌﻘﻞ‪.‬‬
‫‪ -59‬ﳓﻮ ﺗﻔﺴﲑ ﻣﻮﺿﻮﻋﻲ ﻟﺴﻮﺭ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪.‬‬
‫‪ -60‬ﻛﻨﻮﺯ ﻣﻦ ﺍﻟﺴﻨﺔ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﺗﻜﺮﱘ ﺍﻟﺸﻴﺦ ﺍﻟﻐﺰﺍﱄ‬
‫ﺣﻈﻲ ﺍﻟﻐﺰﺍﱄ ﺑﺎﻟﺘﻜﺮﱘ‪ ،‬ﻭﺍﻟﺘﻘﺪﻳﺮ ﻣﻦ ﻃﺮﻑ ﻋﺪﺓ ﺩﻭﻝ‪ ،‬ﻭﻣﺆﺳﺴﺎﺕ ﻋﻠﻤﻴﺔ‪ ،‬ﻭﻓﻜﺮﻳﺔ‪،‬‬
‫ﻭﻗﺪﻣﺖ ﻟﻪ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻷﻭﲰﺔ‪ ،‬ﻭﺍﳉﻮﺍﺋﺰ ﺗﻘﺪﻳﺮﺍ ﳉﻬﻮﺩﻩ ﺍﻟﺪﻋﻮﻳﺔ ﺍﻟﻜﺒﲑﺓ‪ ،‬ﻭﻋﺮﻓﺎﻧﺎ ﲞﺪﻣﺘﻪ ﺍﳌﺘﻮﺍﺻﻠﺔ‬
‫ﻟﻘﻀﺎﻳﺎ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺍﳌﺴﻠﻤﲔ ﰲ ﺷﱴ ﺃﺭﺟﺎﺀ ﺍﳌﻌﻤﻮﺭﺓ‪ .‬ﻭﻣﻦ ﺑﲔ ﻫﺬﻩ ﺍﻷﻭﲰﺔ‪ ،‬ﻭﺍﳉﻮﺍﺋﺰ ﻣﺜﺎﻻ ﻻ‬
‫ﺣﺼﺮﺍ)‪:(68‬‬
‫‪ -1‬ﺣﺼﻞ ﻋﻠﻰ ﺟﺎﺋﺰﺓ ﺍﳌﻠﻚ ﻓﻴﺼﻞ ﻋﺎﻡ ‪1409‬ﻫـ‪1989-‬ﻡ‪.‬‬
‫) ‪ (68‬رﻣﻀﺎن ﺧﻤﻴﺲ اﻟﻐﺮﻳﺐ‪ :‬اﻟﺸﻴﺦ اﻟﻐﺰاﻟﻲ ﺣﻴﺎﺗﻪ وﻋﺼﺮﻩ وأﺑﺮز ﻣﻦ ﺗﺄﺛﺮ ﺑﻬﻢ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ص‪. 84-83 :‬‬
‫‪ -2‬ﺣﺼﻞ ﰲ ﺍﻟﻌﺎﻡ ﻧﻔﺴﻪ ‪1409‬ﻫـ‪1989-‬ﻡ ﻋﻠﻰ ﺃﻋﻠﻰ ﻭﺳﺎﻡ ﺟﺰﺍﺋﺮﻱ ﺳﻠﻤﻪ ﻟﻪ ﺍﻟﺮﺋﻴﺲ‬
‫ﺍﻟﺸﺎﺫﱄ ﺑﻦ ﺟﺪﻳﺪ ﻋﻦ ﺟﻬﻮﺩﻩ ﰲ ﺗﺄﺳﻴﺲ‪ ،‬ﻭﺇﻧﺸﺎﺀ ﺟﺎﻣﻌﺔ ﺍﻷﻣﲑ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﻟﻠﻌﻠﻮﻡ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬
‫‪ -3‬ﺣﺼﻞ ﻋﻠﻰ ﺃﺭﻓﻊ ﻭﺳﺎﻡ ﺑﺎﻛﺴﺘﺎﱐ "ﲤﻐﺔ ﺍﻻﻣﺘﻴﺎﺯ"‪ ،‬ﻭﺗﺴﻠﻤﻬﺎ ﻣﻦ ﺍﻟﺴﻔﲑ ﺍﻟﺒﺎﻛﺴﺘﺎﱐ ﰲ ﺍﻟﻘﺎﻫﺮﺓ ﰲ‬
‫‪ 06‬ﻣﻦ ﺷﻬﺮ ﲨﺎﺩﻯ ﺍﻵﺧﺮﺓ ‪1411‬ﻫـ– ‪1990/09/17‬ﻡ‪.‬‬
‫‪ -4‬ﺣﺼﻞ ﻋﻠﻰ ﺟﺎﺋﺰﺓ ﺍﻟﺪﻭﻟﺔ ﺍﻟﺘﻘﺪﻳﺮﻳﺔ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻟﻌﺎﻡ ‪1412‬ﻫـ ‪1991‬ﻡ ﻣﻦ ﺍﺠﻤﻟﻠﺲ‬
‫ﺍﻷﻋﻠﻰ ﻟﻠﺜﻘﺎﻓﺔ ﻣﻦ ﻣﺼﺮ‪ ،‬ﻭﺃﻋﻠﻨﺖ ﺍﻟﻨﺘﻴﺠﺔ ﻋﺎﻡ ‪1413‬ﻫـ–‪1992‬ﻡ‪.‬‬
‫‪ -5‬ﺍﺧﺘﲑ ﳉﺎﺋﺰﺓ "ﻛﺎﺗﺐ ﺍﻟﻌﺎﻡ" ‪1412‬ﻫـ–‪1991‬ﻡ ﳌﺎ ﲤﻴﺰ ﺑﻪ ﻣﻦ ﻧﺸﺎﻃﻪ ﺍﻟﻔﻜﺮﻱ؛ ﻭﻫﻲ ﺟﺎﺋﺰﺓ‬
‫ﺗﻘﺪﻣﻬﺎ ﺟﺮﻳﺪﺓ ﺍﻟﺸﺮﻕ ﺍﻷﻭﺳﻂ ﺍﻟﺴﻌﻮﺩﻳﺔ ﲢﻤﻞ ﺍﺳﻢ )ﻋﻠﻲ ﻭﻋﺜﻤﺎﻥ ﻭﺣﺎﻓﻆ(‪ ،‬ﻭﻗﻴﻤﺘﻬﺎ ﻋﺸﺮﺓ ﺁﻻﻑ‬
‫ﺩﻭﻻﺭ‪ ،‬ﻭﻣﻴﺪﺍﻟﻴﺔ ﺫﻫﺒﻴﺔ‪.‬‬
‫ﺍﻟﻔﺮﻉ ﺍﳋﺎﻣﺲ‪ :‬ﻭﻓﺎﺓ ﺍﻟﺸﻴﺦ ﺍﻟﻐﺰﺍﱄ‬
‫ﺑﻌﺪ ﻋﻮﺩﺓ ﺍﻟﻐﺰﺍﱄ ﺇﱃ ﻣﺼﺮ‪ ،‬ﻭﺍﺳﺘﻘﺮﺍﺭﻩ ﻓﻴﻬﺎ ﺳﻨﺔ ‪1989‬ﻡ ﻭﺍﺻﻞ ﻣﺸﻮﺍﺭﻩ ﺍﻟﺪﻋﻮﻱ؛ ﻓﻜﺎﻥ‬
‫ﳛﻀﺮ ﺑﻌﺾ ﺍﳌﻠﺘﻘﻴﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﻭﺍﻟﻔﻜﺮﻳﺔ ﺍﻟﱵ ﻳﺪﻋﻰ ﺇﻟﻴﻬﺎ ﰲ ﳐﺘﻠﻒ ﺍﻟﺒﻠﺪﺍﻥ‪ ،‬ﻭﻳﻌﺘﺬﺭ ﻋﻦ ﺣﻀﻮﺭ‬
‫ﺑﻌﻀﻬﺎ ﺍﻵﺧﺮ‪ ،‬ﺗﺒﻌﺎ ﳊﺎﻟﺘﻪ ﺍﻟﺼﺤﻴﺔ‪ .‬ﻭﻛﺎﻥ ﻗﺪ "ﺩﻋﻲ ﺍﻟﺸﻴﺦ ﺍﻟﻐﺰﺍﱄ ﺳﻨﻮﺍﺕ ﻣﺘﺘﺎﺑﻌﺔ ﳊﻀﻮﺭ ﻣﻬﺮﺟﺎﻥ‬
‫ﺍﳉﻨﺎﺩﺭﻳﺔ ﺍﻟﺬﻱ ﻳﻘﺎﻡ ﺑﺎﻟﺮﻳﺎﺽ ﻋﺎﺻﻤﺔ ﺍﳌﻤﻠﻜﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ… ﻟﻜﻨﻪ ﻛﺎﻥ ﻳﻌﺘﺬﺭ ﻟﻈﺮﻭﻓﻪ ﺍﻟﺼﺤﻴﺔ‪،‬‬
‫ﺃﻣﺎ ﰲ ﻫﺬﻩ ﺍﻟﺴﻨﺔ )‪1996‬ﻡ(ﺍﻟﱵ ﻟﻘﻲ ﺍﷲ ﻓﻴﻬﺎ‪ ،‬ﻓﻘﺪ ﻛﺎﻥ ﻫﻨﺎﻙ ﺷﻲﺀ ﻳﺪﻓﻌﻪ‪ ،‬ﻭﻛﺄﻧﻪ ﻳﻨﺎﺩﻳﻪ ﻟﻘﺒﻮﻝ ﻫﺬﻩ‬
‫ﺍﻟﺪﻋﻮﺓ")‪ .(69‬ﻭﻫﻜﺬﺍ "ﺳﺎﻓﺮ ﺇﱃ ﺍﳌﻤﻠﻜﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ… ﺣﻴﺚ ﻟﱮ ﻧﺪﺍﺀ ﺭﺑﻪ‪ ،‬ﻓﺼﻌﺪﺕ ﺭﻭﺣﻪ ﺇﱃ‬
‫ﺑﺎﺭﺋﻬﺎ ‪-‬ﰲ ﻗﺎﻋﺔ ﺍﳌﻠﻚ ﻓﻴﺼﻞ‪ ،-‬ﻭﺍﻟﻘﻠﻢ ﰲ ﻳﺪﻩ ﻳﺪﻭﻥ ﻧﻘﺎﻃﺎ ﻟﻠﺪﻓﺎﻉ ﻋﻦ ﺍﻹﺳﻼﻡ‪ ،‬ﻣﺴﺎﺀ ﻳﻮﻡ ﺍﳉﻤﻌﺔ‬
‫‪17‬ﺷﻮﺍﻝ ﺳﻨﺔ ‪1416‬ﻫـ‪ 09-‬ﻣﺎﺭﺱ ﺳﻨﺔ ‪1996‬ﻡ‪ ،‬ﻟﻴﺪﻓﻦ ﺑﺎﻟﺒﻘﻴﻊ ﰲ ﺍﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ ﻋﺎﺻﻤﺔ‬
‫ﺍﻟﻨﺒﻮﺓ‪ ،‬ﻋﻠﻰ ﺳﺎﻛﻨﻬﺎ ﺃﻓﻀﻞ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﺍﻟﺴﻼﻡ")‪.(70‬‬
‫ﻭﺑﻮﻓﺎﺓ ﺍﻟﺸﻴﺦ ‪-‬ﳏﻤﺪ ﺍﻟﻐﺰﺍﱄ‪ -‬ﺧﺴﺮ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻭﺍﺣﺪﺍ ﻣﻦ ﺃﻛﱪ ﺍﳌﺪﺍﻓﻌﲔ ﻋﻨﻪ‪،‬‬
‫ﻭﺍﳌﺴﺘﻤﻴﺘﲔ ﰲ ﺳﺒﻴﻞ ﺭﺩ ﺍﻟﻌﺪﻭﺍﻥ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﻋﺎﺩﺗﻪ ﺇﱃ ﻣﻜﺎﻧﺘﻪ ﺍﳊﻘﻴﻘﻴﺔ ﺍﻟﱵ ﻳﺴﺘﺤﻘﻬﺎ؛ ﻭﻫﻲ ﺍﻟﺼﺪﺍﺭﺓ‬
‫ﻑ ‪‬ﻭ‪‬ﺗ‪‬ﻨ ‪‬ﻬ ‪‬ﻮ ﹶﻥ ‪‬ﻋ ِﻦ‬
‫ﺱ ‪‬ﺗ ﹾﺄ ‪‬ﻣﺮ‪‬ﻭ ﹶﻥ ﺑِﺎﹾﻟ ‪‬ﻤ ‪‬ﻌﺮ‪‬ﻭ ِ‬
‫ﺖ ﻟِﻠﻨ‪‬ﺎ ِ‬
‫ﺑﲔ ﳐﺘﻠﻒ ﺍﻷﻣﻢ ﻣﺼﺪﺍﻗﺎ ﻟﻘﻮﻟﻪ ‪ } :Ι‬ﹸﻛ‪‬ﻨ‪‬ﺘ ‪‬ﻢ ‪‬ﺧ‪‬ﻴ ‪‬ﺮ ﺃﹸ ‪‬ﻣ ٍﺔ ﺃﹸ ‪‬ﺧ ِﺮ ‪‬ﺟ ‪‬‬
‫ﺍﹾﻟﻤ‪‬ﻨ ﹶﻜ ِﺮ ‪‬ﻭ‪‬ﺗ ‪‬ﺆ ِﻣﻨ‪‬ﻮ ﹶﻥ ﺑِﺎﻟﻠﱠﻪ{)‪ .(71‬ﻭﻟﻜﻦ ﻋﺰﺍﺅﻧﺎ ﺍﻟﻮﺣﻴﺪ؛ ﻫﻮ ﺃﻥ ﻣﺜﻞ ﺍﻟﻐﺰﺍﱄ ‪-‬ﻭﺇﻥ ﺭﺣﻞ ﻋﻨﺎ ﲜﺴﺪﻩ‪-‬‬
‫ﻓﺈﻧﻪ ﺑﺎﻕ ﺑﻔﻜﺮﻩ ﺍﻟﻮﺿﺎﺀ‪ ،‬ﻭﻗﻠﻤﻪ ﺍﳌﻌﻄﺎﺀ؛ ﺍﻟﺬﻱ ﺧﻂ ﻟﻨﺎ ﻛﺘﺒﺎ ﺳﺘﻈﻞ ﺗﻨﺒﺾ ﺑﺎﳊﻴﺎﺓ‪ ،‬ﻭﺗﻈﻞ ﺗﺴﺤﺮ‬
‫) ‪ (69‬ﻋﺒﺪ اﻟﺤﻠﻴﻢ ﻋﻮﻳﺲ‪ :‬اﻟﺸﻴﺦ ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ ﺗﺎرﻳﺨﻪ وﺟﻬﻮدﻩ وﺁراؤﻩ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ص‪. 14 :‬‬
‫) ‪ (70‬ﻣﺤﻤﺪ ﻋﻤﺎرة ‪ :‬اﻟﺸﻴﺦ ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ اﻟﻤﻮﻗﻊ اﻟﻔﻜﺮي واﻟﻤﻌﺎرك اﻟﻔﻜﺮﻳﺔ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ص‪. 17 :‬‬
‫) ‪ (71‬ﺳﻮرة‪ :‬ﺁل ﻋﻤﺮان‪ ،‬اﻵﻳﺔ ‪. 110 :‬‬
‫ﺍﻟﻌﻘﻮﻝ‪ ،‬ﻭﺍﻷﻟﺒﺎﺏ ﻓﻼ ﺗﻨﻔﻚ ﺗﺪﻋﻮ ﻟـﻪ ﺍﳌـﻮﱃ ‪ Υ‬ﺑﺎﻟﺮﲪﺔ‪ ،‬ﻭﺍﳌﻐﻔﺮﺓ‪ ،‬ﻭﺍﳉﻨﺔ‪ .‬ﻓﺮﺣﻢ ﺍﷲ ﺷﻴﺨﻨﺎ‪،‬‬
‫ﻭﺇﻣﺎﻣﻨﺎ‪ ،‬ﻭﺃﺳﺘﺎﺫﻧﺎ‪ ،‬ﻭﻏﻔﺮ ﻟﻪ‪ ،‬ﻭﺃﺳﻜﻨﻪ ﻓﺴﻴﺢ ﺟﻨﺎﻧﻪ ‪-‬ﺍﻟﻠﻬﻢ ﺁﻣﲔ‪.-‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﱐ‪ :‬ﺩﻭﺍﻋﻲ ﺍﻫﺘﻤﺎﻡ ﺍﻟﻐﺰﺍﱄ ﺑﺘﺨﻠﻒ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‬
‫ﻻ ﺷﻚ ﺃﻥ ﺍﻟﺪﺍﺭﺱ ﻟﻜﺘﺐ ﺍﻟﺸﻴﺦ ﺍﻟﻐﺰﺍﱄ ﻳﻠﺤﻆ ﺗﻄﺮﻗﻪ ﺑﺼﻮﺭﺓ ﻣﺴﺘﻤﺮﺓ ﻟﺘﺨﻠﻒ ﺍﳌﺴﻠﻤﲔ‪،‬‬
‫ﻭﺍﳓﻄﺎﻁ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ؛ ﻓﻬﻮ ﻳﺘﺤﺪﺙ ﰲ ﺃﻏﻠﺐ ﻛﺘﺒﻪ ﻋﻦ ﺍﻟﺘﺨﻠﻒ ﺍﳊﻀﺎﺭﻱ ﺍﻟﺬﻱ ﺑﺎﺕ ﺃﻣﺮﺍ‬
‫ﺧﻄﲑﺍ‪ ،‬ﻭﻗﻀﻴﺔ ﺑﺎﻟﻐﺔ ﺍﻟﺘﻌﻘﻴﺪ‪ ،‬ﻭﻫﻮ ﻭﺇﻥ ﺃﻓﺮﺩ ﳍﺬﺍ ﺍﳌﻮﺿﻮﻉ ﻛﺘﺎﺑﺎ ﻋﻨﻮﻧﻪ ﺑـ "ﺳﺮ ﺗﺄﺧﺮ ﺍﻟﻌﺮﺏ‬
‫ﻭﺍﳌﺴﻠﻤﲔ"؛ ﻓﺈﻥ ﺫﻟﻚ ﻻ ﻳﻌﲏ ‪-‬ﻋﻠﻰ ﺍﻹﻃﻼﻕ‪ -‬ﺧﻠﻮ ﺑﺎﻗﻲ ﻛﺘﺒﻪ ﻣﻦ ﺗﻨﺎﻭﻝ ﻫﺬﻩ ﺍﻟﻘﻀﻴﺔ‪ ،‬ﻭﻛﻞ ﻣﺎ ﰲ‬
‫ﺍﻷﻣﺮ ﻫﻮ ﺍﻟﺘﻔﺎﻭﺕ ﻣﻦ ﻛﺘﺎﺏ ﻵﺧﺮ ﰲ ﻃﺮﻳﻘﺔ ﻋﺮﺿﻪ ﳍﺎ‪ ،‬ﻓﺘﺎﺭﺓ ﻳﻐﻮﺹ ‪-‬ﺍﻟﻐﺰﺍﱄ‪ -‬ﰲ ﺟﺬﻭﺭ ﻗﻀﻴﺔ‬
‫ﺍﻟﺘﺨﻠﻒ‪ ،‬ﻭﻳﺘﻌﻤﻖ ﰲ ﲢﻠﻴﻞ ﳐﺘﻠﻒ ﺃﺑﻌﺎﺩﻫﺎ ﺑﻐﻴﺔ ﺍﳋﺮﻭﺝ ﺑﺼﻮﺭﺓ ﺩﻗﻴﻘﺔ ﳍﺎ‪ ،‬ﻭﺗﺎﺭﺓ ﺃﺧﺮﻯ ﳒﺪﻩ ﻳﻜﺘﻔﻲ‬
‫ﺑﺈﺷﺎﺭﺍﺕ ﺳﺮﻳﻌﺔ‪ ،‬ﻭﻭﻣﻀﺎﺕ ﺧﺎﻃﻔﺔ ﻳﻮﺣﻲ ﻣﻦ ﺧﻼﳍﺎ ﺇﱃ ﻛﻼﻡ ﻃﻮﻳﻞ ﺍﺧﺘﺰﻟﻪ ﻓﻴﻬﺎ‪ ،‬ﻭﻳﺸﲑ ﺇﱃ ﺃﺑﻌﺎﺩ‬
‫ﻋﻤﻴﻘﺔ‪ ،‬ﻗﺪﻡ ﻟﻨﺎ ﻣﻔﺎﺗﻴﺤﻬﺎ‪ ،‬ﻭﺗﺮﻙ ﻟﻨﺎ ﻣﻬﻤﺔ ﺳﱪ ﺃﻏﻮﺍﺭﻫﺎ‪ ،‬ﻭﻛﺸﻒ ﻣﻼﺑﺴﺎ‪‬ﺎ‪.‬‬
‫ﻭﺍﻫﺘﻤﺎﻡ ﺍﻟﻐﺰﺍﱄ ﲟﻮﺿﻮﻉ ﻛﻬﺬﺍ‪ ،‬ﻣﺎ ﻛﺎﻥ ﻣﻦ ﳏﺾ ﺍﻟﺼﺪﻑ‪ ،‬ﻭﺇﳕﺎ ﺍﻧﺒﻌﺚ ﻣﻦ ﺧﻠﻔﻴﺎﺕ‬
‫ﻋﺪﻳﺪﺓ‪ ،‬ﻭﻋﻮﺍﻣﻞ ﻛﺜﲑﺓ‪ ،‬ﺃﺩﻯ ﺗﻼﲪﻬﺎ ﺇﱃ ﺑﻠﻮﺭﺓ‪ ،‬ﻭﺭﺳﻮﺥ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﰲ ﳐﺘﻠﻒ ﻛﺘﺎﺑﺎﺗﻪ ﻟﺪﺭﺟﺔ‬
‫ﺍﻋﺘﺒﺎﺭﻩ "ﺃﻥ ﺍﻟﺘﺨﻠﻒ ﺟﺮﳝﺔ ﺗﺴﺘﺤﻖ ﺍﻟﻌﻘﻮﺑﺔ‪ ،‬ﻭﺃﻥ ﺍﻷﻣﻢ ﺍﻟﱵ ﺗﺴﺘﺒﻘﻲ ﺃﺳﺒﺎﺏ ﺍﻟﺘﺨﻠﻒ ﻻ ﺑﺪ ﺃﻥ‬
‫ﻳﻐﺸﺎﻫﺎ ﻣﺎ ﻏﺸﻴﻬﺎ‪ ،‬ﻭﲞﺎﺻﺔ ﺍﳌﺴﻠﻤﲔ ﺍﳌﻔﺮﻃﲔ ﰲ ﺭﺳﺎﻟﺘﻬﻢ" )‪ .(72‬ﻭﻫﻜﺬﺍ ﺃﻭﺩﻉ ﺍﻟﻐﺰﺍﱄ ﰲ ﻛﺘﺎﺑﺎﺗﻪ‬
‫ﻋﻦ ﲣﻠﻒ ﺍﳌﺴﻠﻤﲔ ﻣﺸﺎﻋﺮ ﺍﳊﺐ‪ ،‬ﻭﺍﻟﺸﻔﻘﺔ‪ ،‬ﻭﺍﻟﻐﲑﺓ ﻋﻠﻰ ﺩﻳﻨﻪ‪ ،‬ﻭﺃﻣﺘﻪ؛ ﻓﺠﺎﺀﺕ ﻋﺒﺎﺭﺍﺗﻪ ﻓﻴﺎﺿﺔ‬
‫ﺑﺄﺣﺎﺳﻴﺴﻪ ﲡﺎﻩ ﺃﻣﺘﻪ‪ ،‬ﻭﺯﺍﺧﺮﺓ ﺑﺄﺣﺰﺍﻧﻪ ﳌﺎ ﺃﺻﺎ‪‬ﺎ ﻣﻦ ﺍﻟﺘﺄﺧﺮ‪ ،‬ﻭﺍﻟﺘﻘﻬﻘﺮ‪.‬‬
‫ﻭﺇﻧﲏ ﺇﺫ ﺃﺣﺎﻭﻝ ﺗﺘﺒﻊ‪ ،‬ﻭﺭﺻﺪ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﱵ ﺩﻓﻌﺖ ﺑﺎﻟﺸﻴﺦ ﺇﱃ ﺍﻻﻫﺘﻤﺎﻡ ‪‬ﺬﺍ ﺍﳌﻮﺿﻮﻉ؛ ﺇﳕﺎ‬
‫ﺃﺑﺘﻐﻲ ﺇﺩﺭﺍﻙ ﻣﺪﻯ ﻋﻤﻖ ﺗﺄﺛﲑﻫﺎ ﻋﻠﻴﻪ‪ ،‬ﻭﺑﻠﻮﻏﻬﺎ ﺑﻪ ﺇﱃ ﻫﺬﺍ ﺍﳌﺴﺘﻮﻯ ﻣﻦ ﺍﻻﻫﺘﻤﺎﻡ‪ .‬ﻭﻗﺪ ﺧﻠﺼﺖ ﰲ‬
‫ﳏﺎﻭﻟﱵ ﻫﺬﻩ ﺇﱃ ﲨﻠﺔ ﻣﻦ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﱵ ﺳﺄﻋﺮﺿﻬﺎ ﻓﻴﻤﺎ ﻳﻠﻲ‪ ،‬ﻣﻌﺘﻘﺪﺓ ﺃ‪‬ﺎ ﻛﺎﻧﺖ ﻭﺭﺍﺀ ﺗﻮﺟﻴﻪ‬
‫ﺍﻫﺘﻤﺎﻣﺎﺕ ﺍﻟﻐﺰﺍﱄ ﳓﻮ ﲣﻠﻒ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪.‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ‪ :‬ﺍﻟﺒﻴﺌﺔ ﺍﻟﱵ ﻧﺸﺄ ﻭﻋﺎﺵ ﻓﻴﻬﺎ ﺍﻟﻐﺰﺍﱄ‬
‫ﺇﺫﺍ ﻛﺎﻥ ﺍﻹﻧﺴﺎﻥ ﺍﺑﻦ ﺑﻴﺌﺘﻪ؛ ﻓﺈﻧﻪ ‪-‬ﻻ ﳏﺎﻟﺔ‪ -‬ﻳﺘﺄﺛﺮ ‪‬ﺎ‪ ،‬ﻭﻳﺆﺛﺮ ﻓﻴﻬﺎ ﺑﺎﺳﺘﻤﺮﺍﺭ‪ ،‬ﳍﺬﺍ ﲤﺜﻞ ﺍﻟﺒﻴﺌﺔ‬
‫ﺇﺣﺪﻯ ﺃﻫﻢ‪ ،‬ﻭﺃﺑﺮﺯ‪ ،‬ﻭﺃﻗﻮﻯ ﺍﳌﺆﺛﺮﺍﺕ ﰲ ﺣﻴﺎﺓ ﺍﻹﻧﺴﺎﻥ ﲟﺎ ﻳﺘﺮﺳﺦ ﰲ ﺫﻫﻨﻪ ﻣﻦ ﺗﺼﻮﺭﺍﺕ‪ ،‬ﻭﻳﺼﻘﻞ ﰲ‬
‫ﺷﺨﺼﻴﺘﻪ ﻣﻦ ﻃﺒﺎﻉ‪ ،‬ﻭﻳﺘﺒﻠﻮﺭ ﰲ ﻣﻮﺍﻗﻔﻪ ﻣﻦ ﺗﺼﺮﻑ‪ ،‬ﻭﺳﻠﻮﻙ‪ .‬ﻭﺍﻟﺒﻴﺌﺔ ﻋﻠﻰ ﺍﺧﺘﻼﻑ ﺃﳕﺎﻃﻬﺎ‪،‬‬
‫) ‪ (72‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻟﻐﺰو اﻟﺜﻘﺎﻓﻲ ﻳﻤﺘﺪ ﻓﻲ ﻓﺮاﻏﻨﺎ‪) ،‬ﺑﺎﺗﻨﺔ‪ ،‬اﻟﺰﻳﺘﻮﻧﺔ ﻟﻺﻋﻼم واﻟﻨﺸﺮ‪ ،‬د ‪ .‬ط‪ ،‬د‪.‬ت( ص‪. 82 :‬‬
‫ﻭﺟﻮﺍﻧﺒﻬﺎ ‪-‬ﺍﻟﺴﻴﺎﺳﻴﺔ‪ ،‬ﻭﺍﻻﻗﺘﺼﺎﺩﻳﺔ‪ ،‬ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﺍﻟﺜﻘﺎﻓﻴﺔ‪-‬؛ ﻛﺎﻧﺖ ﻣﻦ ﺃﻫﻢ ﺍﳌﺆﺛﺮﺍﺕ ﻋﻠﻰ‬
‫ﺍﻫﺘﻤﺎﻣﺎﺕ ﺍﻟﻐﺰﺍﱄ‪ ،‬ﻭﺗﻮﺟﻬﺎﺗﻪ ﺍﻟﻔﻜﺮﻳﺔ ﺍﳌﺨﺘﻠﻔﺔ‪.‬‬
‫ﺃﻭﻻ‪ -‬ﺍﻟﺒﻴﺌﺔ ﺍﻟﺴﻴﺎﺳﻴﺔ‪:‬‬
‫ﲤﻴﺰﺕ ﺍﻟﺒﻴﺌﺔ ﺍﻟﺴﻴﺎﺳﻴﺔ ﺍﳌﺼﺮﻳﺔ ﻗﺒﻴﻞ ﻣﻮﻟﺪ ﺍﻟﻐﺰﺍﱄ ﺳﻨﺔ ‪1917‬ﻡ ﲟﺠﻤﻮﻋﺔ ﻣﻦ ﺍﻷﺣﺪﺍﺙ‪ ،‬ﻓﻘﺪ‬
‫ﺍﻧﺪﻟﻌﺖ ﺍﳊﺮﺏ ﺍﻟﻌﺎﳌﻴﺔ ﺍﻷﻭﱃ ﺳﻨﺔ ‪1914‬ﻡ "ﻭﺗﻮﱃ ﻣﻨﺼﺐ ﺍﳌﻨﺪﻭﺏ ﺍﻟﺴﺎﻣﻲ ﲟﺼﺮ ﺍﻟﺴﲑ ﻫﻨﺮﻱ‬
‫ﻣﻜﻤﺎﻫﻮﻥ)‪ (73‬ﻓﺎﺟﺘﻬﺪ ﳊﺸﺪ ﲨﻴﻊ ﻣﻮﺍﺭﺩ ﺍﻟﺒﻼﺩ ﻻ ﻟﻠﺪﻓﺎﻉ ﻋﻦ ﺍﻟﻘﻨﺎﺓ‪ ،‬ﻭﺟﺒﻬﺔ ﺳﻴﻨﺎﺀ ﻓﺤﺴﺐ‪ ،‬ﺑﻞ‬
‫ﻟﺸﻦ ﺣﺮﺏ ﻫﺠﻮﻣﻴﺔ ﻋﻠﻰ ﺍﻟﺘﺮﻙ ﰲ ﻓﻠﺴﻄﲔ‪ ،‬ﻭﺃﺭﺳﻠﺖ ﲨﻮﻉ ﺍﳌﺼﺮﻳﲔ ﻟﻠﻌﻤﻞ ﰲ ﺗﻠﻚ ﺍﳉﺒﻬﺔ‪،‬‬
‫ﻓﺄﺻﺎ‪‬ﺎ ﺷﻮﺍﻅ ﻣﻦ ﻧﺎﺭ ﺍﳊﺮﺏ ﺍﻟﺪﺍﺋﺮﺓ‪ ،‬ﻭﱂ ﺗﻌﺪ ﺍﻷﺟﻮﺭ ﺍﳌﺮﺗﻔﻌﺔ ﺗﻐﺮﻱ ﺍﻟﻔﻼﺣﲔ ﺑﺎﻟﺘﻄﻮﻉ‪ ،‬ﻓﻌﻤﺪﺕ‬
‫ﺍﻟﺴﻠﻄﺔ ﺇﱃ ﲡﻨﻴﺪ ﺍﻟﻌﻤﺎﻝ‪ ،‬ﻭﺍﻟﻔﻼﺣﲔ ﺑﺎﻟﻘﻮﺓ… ﻭﲣﻠﻰ ﻣﻜﻤﺎﻫﻮﻥ ﻋﻦ ﻣﻨﺼﺒﻪ ﻟﻠﺴﲑ )ﺭﻳﺪ ﺟﻨﺎﻟﺪ‬
‫ﻭﻧﻐﺖ()‪ (74‬ﺣﺎﻛﻢ ﺍﻟﺴﻮﺩﺍﻥ ﺍﻟﻌﺎﻡ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﻓﺄﻋﻠﻦ ﻫﺬﺍ ﺃﻥ ﺳﻴﺎﺩﺓ ﺗﺮﻛﻴﺔ ﻋﻠﻰ ﻣﺼﺮ ﺯﺍﻟﺖ‪ ،‬ﻭﺃﻥ ﻣﺼﺮ‬
‫ﻭﺿﻌﺖ ﲢﺖ ﺍﳊﻤﺎﻳﺔ ﺍﻟﱪﻳﻄﺎﻧﻴﺔ")‪.(75‬‬
‫ﻭﻫﻜﺬﺍ ﺃﺷﺮﻙ ﺍﳌﺼﺮﻳﻮﻥ ﰲ ﺍﳊﺮﺏ ﻟﻴﺬﻭﻗﻮﺍ ﻣﻦ ﻭﻳﻼ‪‬ﺎ‪ ،‬ﻭﻳﺘﺤﻤﻠﻮﺍ ﻣﻦ ﺃﻭﺯﺍﺭﻫﺎ‪ ،‬ﻭﻛﺎﻧﺖ‬
‫ﺁﻻﻡ ﻣﺼﺮ ﻣﺘﻤﺜﻠﺔ ﰲ "ﺗﺴﺨﲑ ﺍﻟﻌﻤﺎﻝ ﰲ ﺍﻷﺷﻐﺎﻝ‪ ،‬ﻭﺍﳊﺮﻛﺎﺕ ﺍﻟﻌﺴﻜﺮﻳﺔ‪ ،‬ﻭﺍﺳﺘﻌﻤﺎﻝ ﺍﳌﺮﺍﻓﻖ ﺍﻟﻌﺎﻣﺔ‬
‫ﻟﺪﺭﺟﺔ ﺍﻟﻌﻄﻞ‪ ،‬ﻭﲢﻮﻳﻞ ﺍﳌﺪﺍﺭﺱ ﺇﱃ ﻣﺴﺘﺸﻔﻴﺎﺕ‪ ،‬ﻭﻣﺰﺍﲪﺔ ﺍﻟﺸﻌﺐ ﰲ ﻏﺬﺍﺋﻪ‪ ،‬ﻭﺍﻟﺘﺤﻜﻢ ﰲ ﺃﺳﻌﺎﺭ‬
‫ﺍﻟﻘﻄﻦ")‪ .(76‬ﻭﻧﺘﻴﺠﺔ ﳍﺬﻩ ﺍﻷﻭﺿﺎﻉ ﺍﻟﺼﻌﺒﺔ‪ ،‬ﻭﺍﳌﻌﻘﺪﺓ ﺍﻟﱵ ﺃﺿﺤﺖ ﻗﺪﺭﺍ ﳏﺘﻮﻣﺎ ﻋﻠﻰ ﺍﳌﺼﺮﻳﲔ‪ ،‬ﺑﺪﺃ‬
‫ﺍﻹﺣﺴﺎﺱ ﺑﻀﺮﻭﺭﺓ ﺍﻟﺘﺨﻠﺺ ﻣﻦ ﻫﺬﺍ ﺍﶈﺘﻞ ﻳﺘﺒﻠﻮﺭ‪ ،‬ﻭﺧﺎﺻﺔ ﻋﻨﺪﻣﺎ ﻇﻬﺮ ﺳﻌﺪ ﺯﻏﻠﻮﻝ‪ ،‬ﻭﺣﻈﻲ ﺑﺘﺄﻳﻴﺪ‬
‫ﺍﳉﻤﺎﻫﲑ ﻟﻪ ﻋﻠﻰ ﺿﺮﻭﺭﺓ ﻣﻄﺎﻟﺒﺔ ﺍﶈﺘﻞ ﺑﺎﻟﺮﺣﻴﻞ ﺍﻟﺘﺎﻡ ﻋﻦ ﺃﺭﺿﻪ‪" ،‬ﻭﻋﻨﺪﻣﺎ ﻗﺎﻣﺖ ﺍﻟﺴﻠﻄﺔ ﰲ‬
‫‪08‬ﻣﺎﺭﺱ‪1919‬ﻡ ﺑﺎﻟﻘﺒﺾ ﻋﻠﻰ ﺳﻌﺪ ﺯﻏﻠﻮﻝ‪ ،‬ﻭﺯﻣﻼﺋﻪ ﻭﻧﻔﻴﻬﻢ ﺇﱃ ﺟﺰﻳﺮﺓ ﻣﺎﻟﻄﺔ ﺍﻟﺘﻬﺒﺖ ﺍﻟﺜﻮﺭﺓ ﰲ‬
‫ﺍﻷﺭﻳﺎﻑ‪ ،‬ﻭﺍﳌﺪﻥ")‪.(77‬‬
‫ﻭﻗﺪ ﺭﺳﺨﺖ ﰲ ﺫﻫﻦ ﺍﻟﻐﺰﺍﱄ ﺑﻌﺾ ﺍﻟﺼﻮﺭ ﻋﻦ ﻫﺬﻩ ﺍﻟﺜﻮﺭﺓ؛ ﺍﻟﱵ ﺍﻣﺘﺪﺕ ﺣﱴ ﻗﺮﻳﺘﻪ‪ ،‬ﻭﺭﲰﺖ‬
‫ﰲ ﳐﻴﻠﺘﻪ ﺻﻮﺭﺓ ﺳﻠﺒﻴﺔ ﻟﻠﻤﺤﺘﻞ ﺍﻹﳒﻠﻴﺰﻱ ﺇﺫ ﻗﺎﻝ‪" :‬ﺑﺮﺯﺕ ﺇﱃ ﺍﻟﺪﻧﻴﺎ ﰲ ﻛﺒﻮﺓ ﻣﻦ ﺗﺎﺭﻳﺦ ﺍﻹﺳﻼﻡ‪،‬‬
‫) ‪ (73‬هﻨﺮي ﻣﻜﻤﺎهﻮن هﻮ اﻟﻤﻨﺪوب اﻟﺴﺎﻣﻲ ﻟﺒﺮﻳﻄﺎﻧﻴﺎ ﻓﻲ ﻣﺼﺮ‪ ،‬ﺗﻘﻠﺪ هﺬا اﻟﻤﻨﺼﺐ ﻋﻨﺪ ﻗﻴﺎم اﻟﺤﺮب اﻟﻌﺎﻟﻤﻴﺔ اﻷوﻟﻰ‪ ،‬ﻟﻜﻨﻪ وأﻣﺎم ﻣﻘﺎوﻣﺔ اﻟﻤﺼﺮﻳﻴﻦ ﻟﻪ‪ ،‬واﻧﺸﻐﺎل‬
‫اﻟﺤﻜﻮﻣﺔ اﻟﺒﺮﻳﻄﺎﻧﻴﺔ ﻓﻲ ﻟﻨﺪن ﻋﻦ ﻣﺴﺎﻋﺪﺗﻪ‪ ،‬وإﻋﺎﻧﺘﻪ ﺗﺨﻠﻰ ﻋﻦ هﺬا اﻟﻤﻨﺼﺐ ‪.‬‬
‫) ‪ (74‬رﻳﺪ ﺟﻨﺎﻟﺪ وﻧﻐﺖ ﺧﻠﻒ ﻣﻜﻤﺎهﻮن ﻓﻲ ﻣﻨﺼﺐ اﻟﻤﻨﺪوب اﻟﺴﺎﻣﻲ ﻟﺒﺮﻳﻄﺎﻧﻴﺎ ﻓﻲ ﻣﺼﺮ‪ ،‬وهﻮ اﻟﺬي أﻋﻠﻦ ﻓﺮض اﻟﺤﻤﺎﻳﺔ اﻟﺒﺮﻳﻄﺎﻧﻴﺔ ﻋﻠﻰ ﻣﺼﺮ ﺳﻨﺔ ‪1914‬م ﺑﻌﺪ أن‬
‫آﺎﻧﺖ ﻗﺪ اﺣﺘﻠﺘﻬﺎ ﺳﻨﺔ ‪1882‬م ‪.‬‬
‫) ‪ (75‬أﺣﻤﺪ ﻃﺮﺑﻴﻦ‪ :‬ﺗﺎرﻳﺦ ﻣﺼﺮ واﻟﺴﻮدان اﻟﺤﺪﻳﺚ واﻟﻤﻌﺎﺻﺮ" دراﺳﺔ ﻓﻲ اﻟﺘﻄﻮرات واﻻﺗﺠﺎهﺎت اﻟﺴﻴﺎﺳﻴﺔ"‪) ،‬ﺑﻴﺮوت‪ ،‬ﻣﺆﺳﺴﺔ اﻟﺮﺳﺎﻟﺔ‪ ،‬ط ‪1994 ،1 :‬م( ص‪:‬‬
‫‪.230‬‬
‫) ‪ (76‬اﻟﻤﺮﺟﻊ اﻟﺴﺎﺑﻖ‪ ،‬ص‪.230 :‬‬
‫) ‪ (77‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ص‪. 231 :‬‬
‫ﻭﺃﻳﺎﻡ ﻛﺌﻴﺒﺔ ﻛﺎﻥ ﺍﻹﳒﻠﻴﺰ ﻓﻴﻬﺎ ﳛﺘﻠﻮﻥ ﻣﺼﺮ‪ ،‬ﻛﻤﺎ ﺍﺣﺘﻠﻮﺍ ﺃﻗﻄﺎﺭﺍ ﻓﻴﺤﺎﺀ ﻣﻦ ﺃﺭﺽ ﺍﻹﺳﻼﻡ ﺍﳉﺮﻳﺢ…‬
‫ﻭﺃﺫﻛﺮ ﺃﻥ ﻗﺮﻳﱵ ﺍﻟﺼﻐﲑﺓ ﻧﻜﻼ ﺍﻟﻌﻨﺐ ‪-‬ﳏﺎﻓﻈﺔ ﺍﻟﺒﺤﲑﺓ‪ -‬ﺷﺎﺭﻛﺖ ﰲ ﺍﻟﺜﻮﺭﺓ ﺍﻟﻌﺎﻣﺔ ﺿﺪ ﺍﻹﳒﻠﻴﺰ‪،‬‬
‫ﻭﻗﻄﻌﺖ ﺃﺳﻼﻙ ﺍﳍﺎﺗﻒ‪ ،‬ﻭﺃﻋﻠﻨﺖ ﺍﻟﺘﻤﺮﺩ! ﻭﺟﺎﺀﺕ ﻓﺮﻗﺔ ﻣﻦ ﺟﻴﺶ ﺍﻻﺣﺘﻼﻝ‪ ،‬ﻭﻋﺴﻜﺮﺕ ﺃﻣﺎﻡ ﺃﺣﺪ‬
‫ﺍﳌﺴﺎﺟﺪ‪ ،‬ﻭﺍﺳﺘﺨﻔﻰ ﺍﻟﻨﺎﺱ ﰲ ﺍﻟﺒﻴﻮﺕ‪ ،‬ﻭﻗﺘﻞ ﺃﺣﺪ ﺍﻟﻔﻼﺣﲔ ﺍﻟﺬﻳﻦ ﱂ ﻳﻠﺘﺰﻣﻮﺍ ﺑﺘﻌﻠﻴﻤﺎﺕ ﻣﻨﻊ‬
‫ﺍﻟﺘﺠﻮﻝ")‪.(78‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﺴﻴﺎﺩﺓ ﺍﻟﺘﺮﻛﻴﺔ ﻗﺪ ﺃﺯﻳﻠﺖ ﻋﻦ ﻣﺼﺮ ﺳﻨﺔ ‪1914‬ﻡ ‪-‬ﻛﻤﺎ ﺳﺒﻖ‪ -‬ﻓﺈ‪‬ﺎ ﺃﺯﻳﻠﺖ‬
‫ﻋﻦ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﺑﺄﺳﺮﻩ ﻋﻨﺪﻣﺎ ﺃﻋﻠﻦ ﻣﺼﻄﻔﻰ ﻛﻤﺎﻝ ﺃﺗﺎﺗﻮﺭﻙ ﺇﻟﻐﺎﺀ ﺍﳋﻼﻓﺔ ﰲ ‪ 26‬ﻣﺎﺭﺱ‬
‫‪1924‬ﻡ؛ ﻭﻫﻮ ﺃﻋﻈﻢ‪ ،‬ﻭﺃﺧﻄﺮ ﺣﺪﺙ ﻋﺮﻓﻪ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ .‬ﻳﻘﻮﻝ ﺍﻟﻐﺰﺍﱄ‪" :‬ﻭﺍﻟﻘﺮﻥ ﺍﻟﺬﻱ ﻭﻟﺪﺕ‬
‫ﻓﻴﻪ ﻣﻦ ﺃﺳﻮﺃ ﺍﻟﻘﺮﻭﻥ ﺍﻟﱵ ﻣﺮﺕ ﺑﺪﻳﻨﻨﺎ ﺍﳊﻨﻴﻒ‪ ،‬ﱂ ﺃﺑﻠﻎ ﺳﺒﻊ ﺳﻨﲔ ﺣﱴ ﻛﺎﻥ ﺍﳌﺮﺗﺪ ﺍﻟﺘﺮﻛﻲ ﻣﺼﻄﻔﻰ‬
‫ﻛﻤﺎﻝ ﻗﺪ ﺭﻣﻰ ﺑﺎﳋﻼﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺍﻟﺒﺤﺮ‪ ،‬ﻧﻌﻢ ﻛﺎﻧﺖ ﺷﺒﺤﺎ ﻻ ﺭﻭﺡ ﻟﻪ‪ ،‬ﺑﻴﺪ ﺃﻥ ﻫﺬﺍ ﺍﻟﺸﺒﺢ ﻛﺎﻥ‬
‫ﻣﻔﺰﻋﺎ ﻷﻋﺪﺍﺀ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻣﻐﻤﻰ ﻋﻠﻴﻪ ﲢﺖ ﻫﻮﻱ ﺍﳌﻄﺎﺭﻕ ﻋﻠﻰ ﺃﻡ ﺭﺃﺳﻪ‪ ،‬ﻓﻤﻦ ﻳﺪﺭﻱ؟ ﻗﺪ‬
‫ﻳﺴﺘﻴﻘﻆ ﻓﺠﺄﺓ‪ ،‬ﻭﻳﺴﺘﺄﻧﻒ ﻧﺸﺎﻃﻪ ﺍﳌﺨﻮﻑ‪ ،‬ﻓﻤﻮﺗﻪ ﺃﺟﺪﻯ ﻋﻠﻰ ﺃﻋﺪﺍﺀ ﺍﻹﺳﻼﻡ")‪.(79‬‬
‫ﻭﺑﺈﻟﻐﺎﺀ ﺍﳋﻼﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺃﻟﻐﻲ ﺃﻱ ﺍﲢﺎﺩ‪ ،‬ﺃﻭ ﺗﻜﺘﻞ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﰲ ﳐﺘﻠﻒ ﺑﻘﺎﻉ ﺍﻟﻌﺎﱂ‪،‬‬
‫ﻭﻫﻜﺬﺍ ﺍﺳﺘﺮﺍﺣﺖ ﻛﻞ ﺍﻟﻘﻮﻯ ﺍﳌﻌﺎﺩﻳﺔ ﻟﻺﺳﻼﻡ ﻣﻦ ﺷﺒﺢ ﺍﳋﻼﻓﺔ ﺍﻟﺬﻱ ﻇﻞ ﳜﻴﻔﻬﺎ ﻃﻴﻠﺔ ﺃﺭﺑﻌﺔ ﻋﺸﺮ‬
‫ﻗﺮﻧﺎ‪ ،‬ﻭﺑﺎﺗﺖ ﻣﺘﻴﻘﻨﺔ ﻣﻦ ﻋﺪﻡ ﻗﻴﺎﻡ ﻛﻴﺎﻥ ﻳﻮﺣﺪ ﺑﲔ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﳚﻤﻊ ﴰﻠﻬﻢ‪ .‬ﻭﰲ ﺳﻨﺔ ‪1948‬ﻡ ﺷﻬﺪ‬
‫ﺍﻟﻐﺰﺍﱄ ﺣﺪﺛﺎ ﺳﻴﺎﺳﻴﺎ ﺁﺧﺮ ﲤﺜﻞ ﰲ "ﳏﻨﺔ ﺩﻳﺴﻤﱪ ‪1948‬ﻡ ﺣﲔ ﺻﺪﺭ ﻗﺮﺍﺭ ﺣﻞ ﲨﺎﻋﺔ ﺍﻹﺧﻮﺍﻥ‪،‬‬
‫ﻭﻣﺼﺎﺩﺭﺓ ﳑﺘﻠﻜﺎ‪‬ﺎ‪ ،‬ﻭﺍﻟﺘﻨﻜﻴﻞ ﺑﺄﻋﻀﺎﺋﻬﺎ‪ ،‬ﻭﺍﻋﺘﻘﺎﻝ ﻋﺪﺩ ﻛﺒﲑ ﻣﻨﻬﻢ‪ ،‬ﻭﺍﻧﺘﻬﻰ ﺍﻷﻣﺮ ﺑﺎﻏﺘﻴﺎﻝ ﺍﳊﻜﻮﻣﺔ‬
‫ﺟﻬﺮﺓ ﳌﺆﺳﺲ ﺍﳉﻤﺎﻋﺔ‪ ،‬ﻭﻣﺮﺷﺪﻫﺎ ﺍﻷﻭﻝ ﺍﻹﻣﺎﻡ ﺣﺴﻦ ﺍﻟﺒﻨﺎ")‪.(80‬‬
‫ﻭﳌﺎ ﻛﺎﻥ ﺍﻟﻐﺰﺍﱄ ﺃﺣﺪ ﺃﻋﻀﺎﺀ ﲨﺎﻋﺔ ﺍﻹﺧﻮﺍﻥ ﻓﻘﺪ ﺳﺠﻦ ﻣﻊ ﺍﻟﻜﺜﲑ ﻣﻦ ﺇﺧﻮﺍﻧﻪ ﰲ ﺳﺠﻦ‬
‫ﺍﻟﻄﻮﺭ ﻗﺮﺍﺑﺔ ﺍﻟﻌﺎﻡ‪ ،‬ﺫﺍﻗﻮﺍ ﺧﻼﳍﺎ ﺃﱂ ﺍﻟﻔﺮﺍﻕ ﻋﻦ ﺍﻷﻫﻞ‪ ،‬ﻭﺍﻷﺣﺒﺎﺏ‪ ،‬ﻭﺣﺮﻣﻮﺍ ﻣﻦ ﺣﺮﻳﺘﻬﻢ‪ .‬ﻟﻜﻦ ﻛﻞ‬
‫ﺫﻟﻚ ﱂ ﻳﺰﺩ ﺍﻟﻐﺰﺍﱄ ﺇﻻ ﺇﺻﺮﺍﺭﺍ ﻋﻠﻰ ﻣﻮﺍﺻﻠﺔ ﻣﺸﻮﺍﺭ ﺍﻟﺪﻋﻮﺓ‪ ،‬ﺇﺫ ﻓﻴﻤﺎ ﻳﺮﻭﻳﻪ ﻳﻮﺳﻒ ﺍﻟﻘﺮﺿﺎﻭﻱ؛‬
‫ﺍﻟﺬﻱ ﺷﺎﺭﻙ ﺍﻟﻐﺰﺍﱄ ﰲ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﺍﻟﺴﺠﻦ ﰲ ﻣﻌﺘﻘﻞ ﺍﻟﻄﻮﺭ ﻗﻮﻟﻪ‪" :‬ﻛﺎﻥ ﺍﻟﻐﺰﺍﱄ ﺑﻌﺪ ﺧﺮﻭﺟﻨﺎ ﻣﻦ‬
‫ﺍﳌﻌﺘﻘﻞ ﺃﻭﺍﺧﺮ ﺳﻨﺔ ‪1949‬ﻡ ﻫﻮ ﺍﻟﻠﺴﺎﻥ ﺍﻷﻭﻝ ﺍﻟﻨﺎﻃﻖ ﺑﺎﺳﻢ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺍﶈﺎﻣﻲ ﺍﻷﻭﻝ ﻋﻦ‬
‫ﺣﺮﻣﺎﺗﻪ‪ ،‬ﻭﻣﻔﺎﻫﻴﻤﻪ")‪.(81‬‬
‫) ‪ (78‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﻗﺼﺔ ﺣﻴﺎة ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪. 155 :‬‬
‫) ‪ (79‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ‪ ،‬ص‪. 156 :‬‬
‫) ‪ (80‬ﻳﻮﺳﻒ اﻟﻘﺮﺿﺎوي‪ :‬اﻟﺸﻴﺦ اﻟﻐﺰاﻟﻲ آﻤﺎ ﻋﺮﻓﺘﻪ ‪-‬رﺣﻠﺔ ﻧﺼﻒ ﻗﺮن ‪) ،-‬ﺑﻴﺮوت‪ ،‬ﻣﺆﺳﺴﺔ اﻟﺮﺳﺎﻟﺔ‪ ،‬ط‪1421 ،01 :‬هـ‪2001 ،‬م( ص‪. 16 :‬‬
‫) ‪ (81‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ص‪. 20 :‬‬
‫ﻭﰲ ‪ 23‬ﻳﻮﻟﻴﻮ ‪1952‬ﻡ ﻋﺮﻓﺖ ﻣﺼﺮ ﻗﻴﺎﻡ ﺍﻟﺜﻮﺭﺓ ﺍﻟﱵ "ﻻ ﺗﺮﺟﻊ ﺃﳘﻴﺘﻬﺎ ﺇﱃ ﺃ‪‬ﺎ ﳏﺼﻠﺔ‪،‬‬
‫ﻭﺍﻣﺘﺪﺍﺩ ﻟﻠﺤﺮﻛﺔ ﺍﻟﻮﻃﻨﻴﺔ ﺍﳌﺼﺮﻳﺔ ﻓﺤﺴﺐ‪ ،‬ﻭﺇﳕﺎ ﺃﻳﻀﺎ ﻟﺘﺠﺎﻭﺯ ﺗﺄﺛﲑﻫﺎ ﺍﳊﺪﻭﺩ ﺍﳌﺼﺮﻳﺔ ﺇﱃ ﺍﻟﻨﻄﺎﻕ‬
‫ﺍﻟﻌﺮﰊ‪ ،‬ﻭﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﺍﻵﺳﻴﻮﻱ‪ -‬ﺍﻹﻓﺮﻳﻘﻲ‪ ،‬ﻭﻻﻫﺘﻤﺎﻣﻬﺎ ﺑﺎﻟﻘﻀﺎﻳﺎ ﺍﳌﺼﲑﻳﺔ ﺍﻟﻌﺮﺑﻴﺔ")‪ .(82‬ﻭﺍﻷﻛﻴﺪ ﺃﻥ‬
‫ﻫﺬﻩ ﺍﻟﺜﻮﺭﺓ ﱂ ﺗﻜﻦ ﻭﻟﻴﺪﺓ ﺍﻟﻠﺤﻈﺔ ﺍﻟﱵ ﻗﺎﻣﺖ ﻓﻴﻬﺎ‪ ،‬ﺑﻞ ﺇ‪‬ﺎ ﻛﺎﻧﺖ ﻣﺴﺒﻮﻗﺔ ﺑﻌﺪﺓ ﺃﺳﺒﺎﺏ‪ ،‬ﻭﻋﻮﺍﻣﻞ‬
‫ﺗﺘﻤﺜﻞ ﻓﻴﻤﺎ ﻳﺄﰐ)‪:(83‬‬
‫‪ -1‬ﻣﻨﺬ ﺑﺪﺍﻳﺎﺕ ﺍﳊﺮﺏ ﺍﻟﻌﺎﳌﻴﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﺣﲔ ﺃﻋﻠﻦ ﺍﻹﳒﻠﻴﺰ ﻋﻦ ﻧﻮﺍﻳﺎﻫﻢ ﰲ ﻧﺰﻉ ﺍﻟﺴﻼﺡ ﻣﻦ ﺍﻟﻘﻮﺍﺕ‬
‫ﺍﳌﺼﺮﻳﺔ‪ ،‬ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﺃﺛﺎﺭ ﻣﻮﺟﺔ ﻣﻦ ﺍﻻﺳﺘﻴﺎﺀ ﰲ ﺻﻔﻮﻓﻬﺎ‪ ،‬ﻭﺻﻤﻢ ﺑﻌﺾ ﺍﻟﻀﺒﺎﻁ ﻋﻠﻰ ﻣﻘﺎﻭﻣﺔ ﺫﻟﻚ‪.‬‬
‫‪ -2‬ﺍﻋﺘﱪ ﺍﻟﻀﺒﺎﻁ ﺍﻟﻮﻃﻨﻴﻮﻥ ﺃﻥ ﺣﺎﺩﺛﺔ ‪ 04‬ﻓﱪﺍﻳﺮ)‪ (84‬ﺍﻣﺘﻬﺎﻥ ﻟﻜﺮﺍﻣﺔ ﺍﻟﺒﻼﺩ‪ ،‬ﻭﻋﺪﻭﺍﻥ ﻋﻠﻰ ﺍﺳﺘﻘﻼﳍﺎ‪.‬‬
‫‪ -3‬ﺍﻣﺘﻸﺕ ﻧﻔﻮﺱ ﺿﺒﺎﻁ ﺍﳉﻴﺶ ﺍﳌﺼﺮﻱ‪ ،‬ﻭﺟﻨﻮﺩﻩ ﺑﺎﳌﺮﺍﺭﺓ ﰲ ﺣﺮﺏ ﻓﻠﺴﻄﲔ‪ ،‬ﻭﺧﺎﺻﺔ ﺣﲔ‬
‫ﺃﺩﺭﻛﻮﺍ ﺃ‪‬ﻢ ﺿﺤﻴﺔ ﺟﻬﻞ ﻛﺒﺎﺭ ﺍﻟﻀﺒﺎﻁ‪ ،‬ﻭﺇﳘﺎﳍﻢ؛ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻳﺪﻳﺮﻭﻥ ﺍﳌﻌﺮﻛﺔ ﻣﻦ ﻣﻜﺎﺗﺒﻬﻢ‪ ،‬ﻭﺗﺄﺯﻡ‬
‫ﺍﳌﻮﻗﻒ ﺣﲔ ﺍﻛﺘﺸﻔﻮﺍ ﺃﻥ ﺍﻷﺳﻠﺤﺔ‪ ،‬ﻭﺍﻟﺬﺧﺎﺋﺮ ﺍﳌﺮﺳﻠﺔ ﺇﻟﻴﻬﻢ ﻣﻦ ﺍﻟﻘﻴﺎﺩﺓ ﻛﺎﻧﺖ ﻓﺎﺳﺪﺓ‪ ،‬ﻭﺳﻘﻂ ﺍﳌﺌﺎﺕ‬
‫ﻣﻦ ﺃﺑﻨﺎﺀ ﺍﳉﻴﺶ ﻻ ﻟﺸﺠﺎﻋﺔ ﺍﻟﻌﺪﻭ‪ ،‬ﻭﻟﻜﻦ ﻷ‪‬ﻢ ﻻ ﳝﻠﻜﻮﻥ ﺍﻟﺴﻼﺡ ﺍﳊﻘﻴﻘﻲ ﻟﻠﺤﺮﺏ‪ .‬ﻭﻟﺬﺍ ﻛﺎﻧﺖ‬
‫ﺍﻟﻨﺘﻴﺠﺔ ﺍﳊﺎﲰﺔ ﺍﻟﱵ ﺧﺮﺝ ‪‬ﺎ ﺻﻐﺎﺭ ﺿﺒﺎﻁ ﺍﳉﻴﺶ ﻣﻦ ﺣﺮﺏ ﻓﻠﺴﻄﲔ؛ ﻫﻲ ﻭﺟﻮﺏ ﺗﻄﻬﲑ ﺍﳉﻴﺶ‬
‫ﻣﻦ ﻋﻨﺎﺻﺮ ﺍﳋﻴﺎﻧﺔ‪ ،‬ﻭﺇﻋﺎﺩﺓ ﺗﻨﻈﻴﻤﻪ‪ ،‬ﻭﺿﺮﻭﺭﺓ ﺇﻧﻘﺎﺫ ﺍﻟﺒﻼﺩ ﻣﻦ ﺍﻟﻄﻐﻴﺎﻥ‪ ،‬ﻭﺍﻟﻔﺴﺎﺩ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﻌﻮﺍﻣﻞ؛ ﻫﻲ ﺍﻟﺴﺒﺐ ﰲ ﻗﻴﺎﻡ ﺍﻟﺜﻮﺭﺓ ﺍﻟﱵ "ﻫﻲ ﰲ ﺣﻘﻴﻘﺘﻬﺎ ﺍﻧﻘﻼﺏ ﻋﺴﻜﺮﻱ‬
‫ﺩﺑﺮ ﺑﻌﻨﺎﻳﺔ ﻟﻐﺎﻳﺎﺕ ﻣﻌﻴﻨﺔ")‪ ،(85‬ﻓﺈﻥ ﻫﺬﻩ ﺍﻟﻐﺎﻳﺎﺕ ﺗﺘﻤﺜﻞ ﰲ ﺍﻟﺴﻌﻲ ﺇﱃ ﲢﻘﻴﻖ ﺳﺘﺔ ﺃﻫﺪﺍﻑ ﻫﻲ)‪:(86‬‬
‫‪ -1‬ﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﺍﻻﺳﺘﻌﻤﺎﺭ‪.‬‬
‫‪ -2‬ﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﺍﻹﻗﻄﺎﻉ‪.‬‬
‫‪ -3‬ﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﺍﻻﺣﺘﻜﺎﺭ‪ ،‬ﻭﺳﻴﻄﺮﺓ ﺭﺃﺱ ﺍﳌﺎﻝ ﻋﻠﻰ ﺍﳊﻜﻢ‪.‬‬
‫‪ -4‬ﺇﻗﺎﻣﺔ ﻋﺪﺍﻟﺔ ﺍﺟﺘﻤﺎﻋﻴﺔ‪.‬‬
‫‪ -5‬ﺇﻗﺎﻣﺔ ﺟﻴﺶ ﻭﻃﲏ ﻗﻮﻱ‪.‬‬
‫‪ -6‬ﺇﻗﺎﻣﺔ ﺣﻴﺎﺓ ﺩﳝﻮﻗﺮﺍﻃﻴﺔ ﺳﻠﻴﻤﺔ‪.‬‬
‫) ‪ (82‬أﺣﻤﺪ ﻃﺮﺑﻴﻦ‪ :‬ﺗﺎرﻳﺦ ﻣﺼﺮ واﻟﺴﻮدان اﻟﺤﺪﻳﺚ واﻟﻤﻌﺎﺻﺮ دراﺳﺔ ﻓﻲ اﻟﺘﻄﻮرات واﻻﺗﺠﺎهﺎت اﻟﺴﻴﺎﺳﻴﺔ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ص‪.266 :‬‬
‫) ‪ (83‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬اﻟﺼﻔﺤﺔ ﻧﻔﺴﻬﺎ ‪.‬‬
‫) ‪ (84‬ﺣﺎدﺛﺔ ‪ 04‬ﻓﺒﺮاﻳﺮ ‪1949‬م‪ :‬هﻲ اﻟﺘﻲ ﺗﻢ ﻓﻴﻬﺎ إﻋﻼن اﺗﻔﺎﻗﻴﺔ اﻟﻬﺪﻧﺔ ﺑﻴﻦ ﻣﺼﺮ وإﺳﺮاﺋﻴﻞ ﻓﻲ اﻟﺤﺮب اﻟﺘﻲ ﺧﺎﺿﺘﻬﺎ اﻟﺠﻴﻮش اﻟﻌﺮﺑﻴﺔ ﻓﻲ ﻓﻠﺴﻄﻴﻦ ﺿﺪ اﻟﻴﻬﻮد‪ ،‬وﻗﺪ‬
‫اﺳﺘﻐﻞ اﻟﻴﻬﻮد هﺬﻩ اﻟﻬﺪﻧﺔ ﻟﺘﻘﻮﻳﺔ ﺻﻔﻮﻓﻬﻢ‪ ،‬واﻟﻈﻬﻮر ﺑﺸﻜﻞ أﻗﻮى ﻓﻲ اﻟﺠﻮﻟﺔ اﻟﺜﺎﻧﻴﺔ ﻣﻦ اﻟﺤﺮب ‪.‬‬
‫) ‪ (85‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﻗﺼﺔ ﺣﻴﺎة‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪. 199 :‬‬
‫) ‪ (86‬أﺣﻤﺪ ﻃﺮﺑﻴﻦ‪ :‬ﺗﺎرﻳﺦ ﻣﺼﺮ واﻟﺴﻮدان اﻟﺤﺪﻳﺚ واﻟﻤﻌﺎﺻﺮ دراﺳﺔ ﻓﻲ اﻟﺘﻄﻮرات واﻻﺗﺠﺎهﺎت اﻟﺴﻴﺎﺳﻴﺔ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ص‪. 267 :‬‬
‫ﻭﻗﺪ ﺷﺎﺭﻙ ﰲ ﻫﺬﻩ ﺍﻟﺜﻮﺭﺓ ﺍﻟﻀﺒﺎﻁ ﺍﻷﺣﺮﺍﺭ ﺇﱃ ﺟﺎﻧﺐ ﺍﻹﺧﻮﺍﻥ ﺍﳌﺴﻠﻤـﲔ؛ ﺍﻟﺬﻳـﻦ ﻋﻠﻘﻮﺍ ﺁﻣﺎﻻ‬
‫ﻛﺒﲑﺓ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺍﻋﺘﻘﺪﻭﺍ ﺃﻥ ﺍﻟﻀﺒﺎﻁ ﺍﻷﺣﺮﺍﺭ ﺳﻴﻠﺘﺰﻣﻮﻥ ﺑﺎﻻﺗﻔﺎﻕ ﺍﳌـﱪﻡ ﺑـﲔ ﺍﻟﻄﺮﻓﲔ‪ ،‬ﻭﺍﻟﻘﺎﺿﻲ‬
‫ﺑﺘﻄﺒﻴﻖ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺍﺷﺘﺮﺍﻙ ﺍﻟﻄﺮﻓﲔ ﰲ ﺍﳊﻜﻢ ﺇﺫﺍ ﻣﺎ ﳒﺤﺖ ﺍﻟﺜﻮﺭﺓ‪ ،‬ﻭﻟﻜﻦ ﻋﻨﺪﻣﺎ "ﲤﺖ‬
‫ﺍﳋﻄﻮﺓ ﺑﻨﺠﺎﺡ‪ ،‬ﻭﰎ ﺍﺳﺘﻼﻡ ﺍﻟﺴﻠﻄﺔ ﺑﻌﺪ ﺗﻨﺎﺯﻝ ﺍﳌﻠـﻚ ﻋـﻦ ﺍﻟﻌﺮﺵ ﺇﱃ ﻭﱄ ﻋﻬﺪﻩ ﺍﻟﺼﻐﲑ ﺃﲪﺪ‬
‫ﻓﺆﺍﺩ‪ ،‬ﻭﲤﺖ ﺍﻟﺴﻴﻄﺮﺓ ﻋﻠﻰ ﲨﻴﻊ ﺍﳌﺮﺍﻓﻖ… ﻇﻬـﺮﺕ ﺍﻟﻨﻴﺎﺕ ﺍﳌﺒﻴﺘﺔ ﻟﺪﻯ ﺍﻟﻀﺒﺎﻁ ﺍﻷﺣﺮﺍﺭ ﺑﺸﺄﻥ‬
‫ﻗﻀﻴﺔ ﺗﻄﺒﻴﻖ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ… ﰲ ﻗﻮﻝ ﲨﺎﻝ ﻋﺒﺪ ﺍﻟﻨﺎﺻﺮ؛ ﺑﺄﻥ ﺍﻟﺜﻮﺭﺓ ﻗﺎﻣﺖ ﺿـﺪ ﺍﻟﻈﻠـﻢ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻲ‪ ،‬ﻭﺍﻻﺳﺘﺒﺪﺍﺩ ﺍﻟﺴﻴﺎﺳﻲ‪ ،‬ﻭﺍﻻﺳﺘﻌﻤﺎﺭ ﺍﻹﳒﻠﻴﺰﻱ ﻻ ﻟﺘﺤﻜﻴﻢ ﺍﻟﻘﺮﺁﻥ")‪.(87‬‬
‫ﻭﺑﻌﺪ ﺳﻠﺴﻠﺔ ﻣﻦ ﺍﻷﺣﺪﺍﺙ‪ ،‬ﻭﺍﳌﻮﺍﻗﻒ ﻛﺎﻧﺖ ﺍﳊﻤﻠﺔ ﺍﻟﺸﺮﺳﺔ‪ ،‬ﻭﺍﳍﺠﻤﺔ ﺍﻟﻌﻨﻴﻔﺔ ﺿﺪ ﺍﻹﺧـﻮﺍﻥ‬
‫ﺍﳌﺴﻠﻤﲔ؛ ﺍﻟﺬﻳﻦ ﺗﻌﺮﺿﻮﺍ ﻟﻠﺴﺠﻦ‪ ،‬ﻭﺍﻟﺘﻌﺬﻳﺐ ﺑﻮﺣﺸﻴﺔ ﻻ ﻣﺜﻴﻞ ﳍﺎ‪ ،‬ﻭﳘﺠﻴﺔ ﻻ ﻧﺪ ﳍﺎ‪ .‬ﻭﰲ ﻫـﺬﻩ‬
‫ﺍﻷﺛﻨﺎﺀ ﻛﺎﻥ ﻟﻠﻐﺰﺍﱄ ﻛﻐﲑﻩ ﻣﻦ ﺍﻹﺧﻮﺍﻥ ﺍﳌﺴﻠﻤﲔ ﻧﺼﻴﺐ ﻣﻦ ﺍﻟﺴﺠﻦ‪ ،‬ﻭﺍﻟﺘﻌﺬﻳﺐ‪ ،‬ﻭﺍﻹﻫﺎﻧﺔ‪ .‬ﻭﰲ‬
‫ﺫﻟﻚ ﺟﺎﺀ ﻗﻮﻟﻪ‪" :‬ﻟﻌﻠﻲ ﻣﻦ ﺃﺧﻒ ﺃﻫﻞ ﺍﻹﳝﺎﻥ ﻋﺬﺍﺑﺎ ﻣﻊ ﺃﱐ ﺍﻋﺘﻘﻠﺖ‪ ،‬ﻭﺃﻫﻨﺖ ﻋﻠﻰ ﻋﻬﺪ ﻓﺎﺭﻭﻕ‪،‬‬
‫ﻭﻋﻬﺪ ﻋﺒﺪ ﺍﻟﻨﺎﺻﺮ‪ .‬ﺇﻥ ﺍﷲ ﺭﺣـﻢ ﺿﻌﻔﻲ‪ ،‬ﻭﲪﻞ ﻋﲏ ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻛـﺎﻥ ﻓﻴـﻪ ﺍﳌﺌـﺎﺕ‪،‬‬
‫ﻭﺍﻷﻟﻮﻑ ﻳﺘﻌﺮﺿﻮﻥ ﻟﻌﺬﺍﺏ ﺗﺸﻴﺐ ﻣﻨﻪ ﺍﻟﻨﻮﺍﺻﻲ‪ .‬ﺃﺯﻫﻘﺖ ﻓﻴـﻪ ﺃﺭﻭﺍﺡ ﻛﺜـﲑﺓ‪ ،‬ﻭﺧﺮﺟــﺖ‬
‫ﻣﻨـﻪ ﲨـﺎﻫﲑ ﺑﻌﺎﻫـﺎﺕ‪ ،‬ﻭﺫﻛﺮﻳﺎﺕ ﺭﻫﻴﺒﺔ… ﻭﻗﺪ ﺗﺮﻙ ﺫﻟﻚ ﰲ ﻧﻔﺴﻲ ﺟﻨﻮﺣﺎ ﺇﱃ ﻛﺮﺍﻫﻴـﺔ‬
‫ﺍﻟﻈﻠﻢ‪ ،‬ﻭﳏﺒﺔ ﺍﳊﺮﻳﺔ‪ ،‬ﻭﲡﺎﻭﺑﺎ ﻣﻊ ﻛﻞ ﺻﻴﺤﺔ ﺗﻘﺪﺭ ﺣﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﺗﺼﻮﻥ ﻛﺮﺍﻣﺘﻪ")‪.(88‬‬
‫ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﻗﺼﺮ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻗﻀﺎﻩ ﺍﻟﻐﺰﺍﱄ ﰲ ﺍﻟﺴﺠﻦ‪ ،‬ﺇﻻ ﺃﻧﻪ ﺣﲔ ﺧـﺮﺝ ﻣﻨﻪ‪ ،‬ﻛﺎﻧـﺖ‬
‫ﺻﻮﺭ ﻛﺜﲑﺓ ﻗﺪ ﺍﻧﻄﺒﻌﺖ ﰲ ﺫﻫﻨﻪ‪ ،‬ﻭﺃﻭﻗﺎﺕ ﺣﺰﻳﻨﺔ ﻗﺪ ﺗﻮﻃﻨـﺖ ﰲ ﻧﻔﺴـﻪ‪ ،‬ﺟﻌﻠﺘﻪ ﻳﺰﺩﺍﺩ ﺇﺻﺮﺍﺭﺍ‬
‫ﻋﻠﻰ ﺍﺳﺘﺮﺟﺎﻉ ﺍﳊﺮﻳﺔ‪ ،‬ﻭﲤﺴﻜﺎ ﺑﺎﳌﺴﺎﺭ ﺍﻟﺬﻱ ﺷﻘﻪ ﻣﻨﺬ ﺍﻟﺒﺪﺍﻳﺔ؛ ﻭﻫﻮ ﺧﺪﻣﺔ ﺍﻹﺳﻼﻡ‪.‬‬
‫ﱂ ﺗﻜﻦ ﺍﻻﻋﺘﻘﺎﻻﺕ ﺍﻟﱵ ﻧﻔﺬﻫﺎ ﲨﺎﻝ ﻋﺒﺪ ﺍﻟﻨﺎﺻﺮ ﺿﺪ ﺍﻹﺧﻮﺍﻥ ﺍﳌﺴﻠﻤﲔ ﺁﺧﺮ ﺍﻷﺣﺪﺍﺙ ﺍﻟﺴﻠﺒﻴﺔ‬
‫ﰲ ﺗﻠﻚ ﺍﻟﻔﺘﺮﺓ‪ ،‬ﺑﻞ ﺗﻠﺘﻬﺎ ﺃﺣﺪﺍﺙ ﺃﺳﻮﺃ ﻣﻨﻬﺎ‪ ،‬ﲤﺜﻠﺖ ﰲ ﺣﺮﺏ ‪1967‬ﻡ ‪-‬ﺣﺮﺏ ﺍﻟﻨﻜﺴﺔ‪ -‬ﺍﻟـﱵ‬
‫ﻣﺜﻠﺖ ﺃﻋﻈﻢ ﻫﺰﺍﺋﻢ ﲨﺎﻝ ﻋﺒﺪ ﺍﻟﻨﺎﺻﺮ؛ ﺍﻟﺬﻱ ﻗﺎﻝ ﻋﻨﻪ ﺍﻟﻐﺰﺍﱄ‪" :‬ﺇﻥ ﲨﺎﻝ ﻋﺒﺪ ﺍﻟﻨﺎﺻﺮ ﱂ ﻳﻜـﺴﺐ‬
‫ﻣﻌﺮﻛﺔ ﻗﻂ ﺇﻻ ﺍﳌﻌﺮﻛﺔ ﺍﻟﱵ ﺃﺩﺍﺭﻫﺎ ﺿﺪ ﺇﺧﻮﺍﻧﻪ‪ ،‬ﻭﺿﺪ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺿﺪ ﻛﺮﺍﻣﺎﺕ ﺍﻟﻨﺎﺱ")‪ .(89‬ﻭﺇﺫﺍ‬
‫ﻛﺎﻥ ﲨﺎﻝ ﻋﺒﺪ ﺍﻟﻨﺎﺻﺮ ﻗﺪ ﻣﺎﺕ ﰲ‪1970/09/28 :‬ﻡ؛ ﻓﺈﻥ ﺍﻟﻐﺰﺍﱄ ﻳﻌﺘﱪ "ﺃﻥ ﲨﺎﻝ ﻋﺒﺪ ﺍﻟﻨﺎﺻﺮ‬
‫) ‪ (87‬ﻋﺒﺪ اﷲ ﺣﻼق ‪ :‬اﻟﺼﺤﻮة اﻹﺳﻼﻣﻴﺔ –ﻣﻨﺎهﺞ‪ ،‬ﻣﺪارس‪ ،‬ﺣﺮآﺎت‪) ، -‬ﺑﻴﺮوت‪ ،‬دار ﺳﺒﻴﻞ اﻟﺮﺷﺎد ‪ ،‬ط‪1420 ،01 :‬هـ‪1999 ،‬م( ص‪. 174 :‬‬
‫) ‪ (88‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻟﺤﻖ اﻟﻤﺮ‪) ،‬اﻟﻘﺎهﺮة‪ ،‬ﻧﻬﻀﺔ ﻣﺼﺮ‪ ،‬ط ‪2000 ،2 :‬م ( ج ‪ ،03:‬ص‪. 249 :‬‬
‫) ‪ (89‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﻗﺼﺔ ﺣﻴﺎة‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ ‪ ،‬ص‪. 221 :‬‬
‫ﻣﺎﺕ ﺳﻨﺔ ‪1967‬ﻡ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻗﺪ ﺗﺄﺧﺮ ﺳﻨﺘﲔ ﻋﻦ ﺗﺮﻙ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ؛ ﻓﺈﻧﻪ ﻋﻠﻰ ﺃﻳﺔ ﺣـﺎﻝ ﻭﺭﺙ‬
‫ﺍﻟﻌﺮﺏ ﻋﺎﺭﺍ ﺗﺴﻮﺩ ﻟﻪ ﺍﻟﻮﺟﻮﻩ‪ ،‬ﻭﻭﺭﺙ ﺍﻟﻴﻬﻮﺩ ﻧﺼﺮﺍ ﱂ ﳛﻠﻤـﻮﺍ ﺑـﻪ ﻳﻮﻣـﺎ‪ ،‬ﻭﻭﺭﺙ ﺍﳌـﺴﻠﻤﲔ‬
‫ﻣﺸﻜﻼﺕ ﺃﻋﻘﺪ ﻣﻦ ﺫﻧﺐ ﺍﻟﻀﺐ")‪.(90‬‬
‫ﺇﻥ ﺁﻻﻡ ﺍﻟﻐﺰﺍﱄ ﻣﺎ ﺍﻧﻔﻜﺖ ﺗﺰﺩﺍﺩ ﻳﻮﻣﺎ ﺑﻌﺪ ﻳﻮﻡ ﻭﻫﻮ ﻳﺮﻯ ﺑﺄﻡ ﻋﻴﻨﻪ ﻛﻴﻒ ﺃﻥ ﺍﳍﺰﺍﺋﻢ‪ ،‬ﻭﺍﳌـﺼﺎﺋﺐ‬
‫ﲢﻞ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﲡﻌﻠﻬﻢ ﻳﺘﺮﺍﺟﻌﻮﻥ ﺇﱃ ﺍﻟﻮﺭﺍﺀ ﺑﺎﺳﺘﻤﺮﺍﺭ‪ ،‬ﻭﻳﺘﺮﻛﻮﻥ ﺍﻟﺼﺪﺍﺭﺓ ﻟﻐﲑﻫﻢ ﻻ ﻟﺴﺒﺐ‬
‫ﺇﻻ ﻷ‪‬ﻢ ﻭﺿﻌﻮﺍ ﻣﺼﺎﺋﺮﻫﻢ ﺑﲔ ﺃﻳﺪ ﺿﻌﻴﻔﺔ ﻻ ﺗﺒﺼﺮ ﺍﳊﻖ ﺣﻘﺎ‪ .‬ﻭﺑﻮﻓﺎﺓ ﲨﺎﻝ ﻋﺒﺪ ﺍﻟﻨﺎﺻﺮ ﺗـﻮﱃ‬
‫ﺃﻧﻮﺭ ﺍﻟﺴﺎﺩﺍﺕ ﺍﳊﻜﻢ ﺑﻌﺪﻩ‪ ،‬ﻓﺘﻤﻴﺰﺕ ﻓﺘﺮﺗﻪ ﲜﻤﻠﺔ ﻣﻦ ﺍﻹﺟﺮﺍﺀﺍﺕ ﺃﺑﺮﺯﻫﺎ‪" :‬ﺇﻓﺮﺍﺟﻪ ﻋﻦ ﺍﳌﻌﺘﻘﻠﲔ‪،‬‬
‫ﻭﺇﻋﻼﻧﻪ ﺑﺪﺃ ﺳﻴﺎﺩﺓ ﺍﻟﻘﺎﻧﻮﻥ‪ ،‬ﻭﳏﺎﺭﺑﺘﻪ ﳌﺮﺍﻛﺰ ﺍﻟﻘﻮﺓ ﰲ ﺍﻟﻌﻬﺪ ﺍﻟﻨﺎﺻﺮﻱ")‪ ،(91‬ﻭﻫﻜﺬﺍ ﺑﺮﺯ ﺟﻮ ﻣـﻦ‬
‫ﺍﳊﺮﻳﺔ ﻛﻔﻞ ﻟﻠﻤﺼﺮﻳﲔ ﺍﻟﺘﻌﺒﲑ ﻋﻦ ﺁﺭﺍﺋﻬﻢ‪ ،‬ﻭﻭﺟﻬﺎﺕ ﻧﻈﺮﻫﻢ ﰲ ﺍﻟﻨﻈﺎﻡ ﺍﻟﺴﺎﺑﻖ‪ .‬ﻓﺎﻧﻄﻠﻘﺖ ﺍﻷﻗﻼﻡ‬
‫ﺗﻜﺘﺐ ﺍﳊﻘﺎﺋﻖ ﺍﳌﻜﺒﻮﺗﺔ‪ ،‬ﻭﺍﻟﺼﺤﻒ ﺗﻨﺸﺮ ﺍﻟﻮﻗﺎﺋﻊ ﺍﳌﻄﻤﻮﺳﺔ‪.‬‬
‫) ‪ (90‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ‪ ،‬ص‪. 224 :‬‬
‫) ‪ (91‬ﻳﻮﺳﻒ اﻟﻘﺮﺿﺎوي‪ :‬اﻟﻐﺰاﻟﻲ آﻤﺎ ﻋﺮﻓﺘﻪ –رﺣﻠﺔ ﻧﺼﻒ ﻗﺮن‪ ،-‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ص‪. 61 :‬‬
‫ﻭﰲ ﻫﺬﺍ ﺍﳉﻮ ﻣﻀﻰ ﺍﻟﻐﺰﺍﱄ ﻳﻮﺍﺻﻞ ﻣﺸﻮﺍﺭﻩ ﺍﻟﺪﻋﻮﻱ ﻛﺈﻣﺎﻡ ﺧﻄﻴﺐ ﰲ ﺍﻷﺯﻫﺮ‪ ،‬ﰒ ﰲ ﺟﺎﻣﻊ‬
‫ﻋﻤﺮ ﺑﻦ ﺍﻟﻌﺎﺹ ﺍﻟﺬﻱ ﺷﻬﺪ ﻧﻮﻋﺎ ﻣﻦ ﺍﻻﻧﺘﻌﺎﺵ‪ ،‬ﻭﺍﻟﺘﺠﺪﻳﺪ ﻓﺄﺻﺒﺢ ﻳﺴﺘﻘﻄﺐ ﻋﺸﺮﺍﺕ ﺍﻷﻟﻮﻑ ﻣﻦ‬
‫ﺍﳌﺼﻠﲔ؛ ﺍﻟﺬﻳﻦ ﺷﺪ‪‬ﻢ ﺧﻄﺐ ﺍﻟﻐﺰﺍﱄ ﺍﻟﻘﻴﻤﺔ ﺍﻟﱵ ﻛﺎﻧﺖ ﺯﺍﺧﺮﺓ ﺑﺎﳊﻘﺎﺋﻖ ﻋﻦ ﻭﺍﻗﻊ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻛﻞ ﻣﺎ‬
‫ﳛﺎﻁ ﺑﻪ ﻣﻦ ﺍﻟﺪﺳﺎﺋﺲ‪ ،‬ﻭﺍﳌﺆﺍﻣﺮﺍﺕ‪ ،‬ﻭﻛﺎﻧﺖ ﻫﺬﻩ ﺍﳋﻄﺐ ﲟﺜﺎﺑﺔ ﺍﻟﻘﺸﺔ ﺍﻟﱵ ﻗﺼﻤﺖ ﻇﻬﺮ ﺍﻟﺒﻌﲑ‪،‬‬
‫ﻭﺯﺟﺖ ﺑﺎﻟﻐﺰﺍﱄ ﺇﱃ ﺍﳋﻄﻮﻁ ﺍﳊﻤﺮﺍﺀ ﺍﻟﱵ ﻛﺎﻥ ﺍﻟﻨﻈﺎﻡ ﳛﻈﺮﻫﺎ ﻋﻠﻴﻪ‪ ،‬ﻭﻋﻠﻰ ﺃﻱ ﺇﻧﺴﺎﻥ ﺁﺧﺮ‪ ،‬ﻓﻘﺮﺭ‬
‫ﺍﻟﻐﺰﺍﱄ ﰲ ﻫﺬﻩ ﺍﻷﺛﻨﺎﺀ ﺗﺮﻙ ﻭﻃﻨﻪ‪ ،‬ﻭﺍﻟﺴﻔﺮ ﺇﱃ ﺍﳌﻤﻠﻜﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ ﻣﺎ ﺩﺍﻡ ﺍﻟﻨﻈﺎﻡ ﰲ ﺑﻠﺪﻩ ﻗﺪ‬
‫ﺿﺎﻕ ﺑﻪ ﺫﺭﻋﺎ‪ ،‬ﻭﺑﺎﺕ ﻳﻬﺪﺩﻩ ﺑﺸﱴ ﺍﻟﻮﺳﺎﺋﻞ‪ ،‬ﻭﺍﻷﺳﺎﻟﻴﺐ‪.‬‬
‫ﺑﻌﺪ ﻫﺬﺍ ﺍﻟﻌﺮﺽ ﺍﳌﻮﺟﺰ ﻷﻫﻢ ﺃﺣﺪﺍﺙ‪ ،‬ﻭﺟﻮﺍﻧﺐ ﺍﻟﺒﻴﺌﺔ ﺍﻟﺴﻴﺎﺳﻴﺔ ﺍﻟﱵ ﻧﺸﺄ ﺍﻟﻐﺰﺍﱄ‪ ،‬ﻭﻋﺎﺵ‬
‫ﻓﻴﻬﺎ ﻳﺘﻀﺢ ﻣﺪﻯ ﺗﺄﺛﺮﻩ ﺍﻟﻜﺒﲑ ‪‬ﺎ‪ .‬ﻓﺎﻟﻐﺰﺍﱄ ﻭﻧﺘﻴﺠﺔ ﻟﻠﻈﺮﻭﻑ ﺍﻟﺴﻴﺎﺳﻴﺔ ﺍﻟﺼﻌﺒﺔ ﺍﻟﱵ ﺍﻛﺘﻨﻔﺖ ﺣﻴﺎﺗﻪ‪،‬‬
‫ﻭﻻﺯﻣﺖ ﻣﺸﻮﺍﺭﻩ ﺍﻟﺪﻋﻮﻱ‪ ،‬ﻭﻣﺎ ﺟﺮﺗﻪ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﺘﻌﺬﻳﺐ‪ ،‬ﻭﺍﻟﺴﺠﻦ‪ ،‬ﻭﺍﻹﻫﺎﻧﺔ ﺗﺄﻛﺪ ﺑﺄﻥ ﺍﻻﺣﺘﻼﻝ‪،‬‬
‫ﻭﺍﻻﺳﺘﺒﺪﺍﺩ ﺇﺫﺍ ﺣﻼ ﺑﻘﻄﺮ ﱂ ﳚﻌﻠﻮﻩ ﺇﻻ ﺭﻣﺰﺍ ﻟﻠﺘﺄﺧﺮ‪ ،‬ﻭﺍﻻﳓﻄﺎﻁ‪ .‬ﻭﳍﺬﺍ ﻓﺈﻧﻪ ﺍﻫﺘﻢ ﲝﺎﻝ ﺍﻟﻌﺎﱂ‬
‫ﺍﻹﺳﻼﻣﻲ ﺍﻟﺬﻱ ﺗﻌﺮﺿﺖ ﺃﻏﻠﺐ ﺃﻗﻄﺎﺭﻩ ﻟﻼﺣﺘﻼﻝ‪ ،‬ﻭﺷﻬﺪﺕ ﺷﻌﻮﺑﻪ ﺣﻜﺎﻣﺎ ﺿﻴﻘﻮﺍ ﻋﻠﻴﻬﺎ ﺩﻭﺍﺋﺮ‬
‫ﺍﳊﺮﻳﺔ‪ ،‬ﻭﻛﺒﺘﻮﺍ ﺃﻧﻔﺎﺳﻬﺎ‪ ،‬ﻓﺘﻔﺎﻋﻞ ﻣﻊ ﺍﻟﻮﺍﻗﻊ ﺍﻟﺴﻴﺎﺳﻲ ﺑﻜﻞ ﺣﻴﺜﻴﺎﺗﻪ‪ ،‬ﺭﺍﻓﻀﺎ ﺍﻻﺣﺘﻼﻝ ‪-‬ﺍﻻﺳﺘﻌﻤﺎﺭ‪-‬‬
‫ﺑﻘﻮﺓ‪ ،‬ﻭﻛﺎﺷﻔﺎ ﻋﻦ ﺣﻘﻴﻘﺘﻪ ﰲ ﺍﺳﺘﻐﻼﻝ ﺛﺮﻭﺍﺕ ﺍﻟﺸﻌﻮﺏ‪ ،‬ﻭﺧﲑﺍ‪‬ﺎ‪ ،‬ﻭﺍﺳﺘﱰﺍﻑ ﻃﺎﻗﺎﺕ ﺍﻷﻓﺮﺍﺩ‪،‬‬
‫ﻭﺇﻣﻜﺎﻧﻴﺎ‪‬ﻢ ﻭﻫﺬﺍ ﻣﻦ ﺧﻼﻝ ﻋﺪﺓ ﻛﺘﺐ ﺃﺑﺮﺯﻫﺎ "ﺍﻻﺳﺘﻌﻤﺎﺭ ﺃﺣﻘﺎﺩ ﻭﺃﻃﻤﺎﻉ"‪ ،‬ﻭ"ﻛﻔﺎﺡ ﺩﻳﻦ"‪،‬‬
‫ﻭ"ﻇﻼﻡ ﻣﻦ ﺍﻟﻐﺮﺏ"‪ ،‬ﻭ"ﺣﺼﺎﺩ ﺍﻟﻐﺮﻭﺭ"‪ ،‬ﻭ"ﰲ ﻣﻮﻛﺐ ﺍﻟﺪﻋﻮﺓ"‪ ،‬ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻟﻜﺘﺐ‪.‬‬
‫ﻭﻣﻘﺎﻭﻣﺎ ﻟﻼﺳﺘﺒﺪﺍﺩ ﺑﺼﻼﺑﺔ‪ ،‬ﻭﻣﱪﺯﺍ ﻣﺴﺎﻭﺉ ﺍﳊﻜﻢ ﺍﻟﻔﺮﺩﻱ‪ ،‬ﻭﺁﺛﺎﺭﻩ ﺍﳌﺪﻣﺮﺓ ﻟﻸﻓﺮﺍﺩ‬
‫ﻭﺍﻟﺸﻌﻮﺏ‪ .‬ﻓﻬﻮ ﻳﻘﺘﻞ ﺍﳊﺮﻳﺎﺕ‪ ،‬ﻭﻳﺜﺒﻂ ﺍﻹﺑﺪﺍﻉ‪ ،‬ﻭﳛﺮﻡ ﺍﻷﻣﻢ ﻣﻦ ﺍﻟﺘﻘﺪﻡ‪ ،‬ﻭﺍﻟﺘﻄﻮﺭ‪ ،‬ﺑﻞ ﺇﻧﻪ ﻗﺮﻧﻪ‬
‫ﺑﺎﻻﺣﺘﻼﻝ ﻣﻌﺘﱪﺍ ﺇﻳﺎﻩ ﺍﺳﺘﻌﻤﺎﺭﺍ ﺩﺍﺧﻠﻴﺎ‪ ،‬ﻭﺍﻵﺧـﺮ ﺍﺳﺘﻌﻤـﺎﺭﺍ ﺧﺎﺭﺟﻴـﺎ‪ ،‬ﰒ ﲪﻞ ﺍﻻﺳﺘﺒﺪﺍﺩ‬
‫ﻣﺴﺆﻭﻟﻴﺔ ﺗﺪﺣﺮﺝ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﺇﱃ ﺍﳍﺎﻭﻳﺔ ﻣﻨﺬ ﻋﺪﺓ ﻗﺮﻭﻥ‪ .‬ﻭﺟﺎﺀ ﺣﺪﻳﺜﻪ ﻫﺬﺍ ‪-‬ﻭﻏﲑﻩ ﻛﺜﲑ ﻋﻦ‬
‫ﺍﻻﺳﺘﺒﺪﺍﺩ‪ -‬ﰲ ﻋﺪﺓ ﻛﺘﺐ ﺃﳘﻬﺎ‪" :‬ﺍﻹﺳﻼﻡ ﻭﺍﻻﺳﺘﺒﺪﺍﺩ ﺍﻟﺴﻴﺎﺳﻲ"‪ ،‬ﻭ"ﻇﻼﻡ ﻣﻦ ﺍﻟﻐﺮﺏ"‪ ،‬ﻭ"ﺍﻹﺳﻼﻡ‬
‫ﻭﺍﻷﻭﺿﺎﻉ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ"‪ ،‬ﻭ"ﻟﻴﺲ ﻣﻦ ﺍﻹﺳﻼﻡ"‪ ،‬ﻭ"ﻣﺸﻜﻼﺕ ﰲ ﻃﺮﻳﻖ ﺍﳊﻴﺎﺓ ﺍﻹﺳﻼﻣﻴﺔ"‪ ،‬ﻭﻏﲑﻫﺎ ﻣﻦ‬
‫ﺍﻟﻜﺘﺐ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ -‬ﺍﻟﺒﻴﺌﺔ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ‪:‬‬
‫ﻏﺎﻟﺒﺎ ﻣﺎ ﺗﻜﻮﻥ ﺍﻷﻭﺿﺎﻉ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ‪ ،‬ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﺍﻟﺜﻘﺎﻓﻴﺔ ﻣﺮﺗﺒﻄﺔ ﺑﺎﻷﻭﺿﺎﻉ ﺍﻟﺴﻴﺎﺳﻴﺔ‪،‬‬
‫ﻭﻣﺸﻜﻠﺔ ﺍﻣﺘﺪﺍﺩﺍ ﳍﺎ‪ .‬ﻭﻗﺪ ﻛﺎﻧﺖ ﺍﻟﺒﻴﺌﺔ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﺍﳌﺼﺮﻳﺔ ﺍﻟﱵ ﻋﺎﻳﺸﻬﺎ ﺍﻟﻐﺰﺍﱄ ﻣﺮﺗﺒﻄﺔ ﺑﺪﺭﺟﺔ ﻛﺒﲑﺓ‬
‫ﺑﺎﻷﺣﻮﺍﻝ ﺍﻟﺴﻴﺎﺳﻴﺔ ﺍﻟﺴﺎﺋﺪﺓ ﻓﻴﻬﺎ؛ ﻭﺍﻟﱵ ﻣﻴﺰﻫﺎ ﻭﺟﻮﺩ ﺍﻻﺣﺘﻼﻝ ﺍﻹﳒﻠﻴﺰﻱ ﻣﻦ ﺟﻬﺔ‪ ،‬ﻭﻣﻦ ﺟﻬﺔ‬
‫ﺃﺧﺮﻯ ﻭﺟﻮﺩ ﺍﻟﻘﺼﺮ ﺍﳌﻠﻜﻲ‪ ،‬ﻭﻣﺎ ﳝﺜﻠﻪ ﻣﻦ ﺍﻟﺘﺒﻌﻴﺔ‪ ،‬ﻭﺍﻻﻧﻘﻴﺎﺩ ﻟﻼﺣﺘﻼﻝ‪.‬‬
‫ﻟﻘﺪ ﻛﺎﻥ ﺍﻻﻗﺘﺼﺎﺩ ﺍﳌﺼﺮﻱ ﺗﺎﺑﻌﺎ ‪-‬ﺑﺸﻜﻞ ﺗﺎﻡ‪ -‬ﻟﻼﻗﺘﺼﺎﺩ ﺍﻟﱪﻳﻄﺎﱐ ﰲ ﺍﻟﻔﺘﺮﺓ ﻣﺎ ﺑﲔ ﺳﻨﺔ‬
‫‪1882‬ﻡ ﻭ‪1919‬ﻡ‪ ،‬ﺣﻴﺚ ﻭﺟﻬﺖ ﺑﺮﻳﻄﺎﻧﻴﺎ ﺍﻻﻗﺘﺼﺎﺩ ﺍﳌﺼﺮﻱ ﺑﺄﺳﺮﻩ ﺇﱃ ﻗﻄﺎﻉ ﺍﻟﺰﺭﺍﻋﺔ‪ ،‬ﻭﺍﻟﺬﻱ‬
‫ﻗﻴﺪﺗﻪ ﺑﺪﻭﺭﻩ ﺑﺰﺭﺍﻋﺔ ﺍﻟﻘﻄﻦ‪ .‬ﻓﻠﻢ ﺗﺘﺮﻙ ﻟﻠﻔﻼﺣﲔ ﺍﳌﺼﺮﻳﲔ ﺣﺮﻳﺔ ﺇﻧﺘﺎﺝ ﻣﺎ ﻳﺮﻳﺪﻭﻥ ﻣﻦ ﳐﺘﻠﻒ‬
‫ﺍﶈﺎﺻﻴﻞ ﺍﻟﺰﺭﺍﻋﻴﺔ‪ ،‬ﻭﺇﳕﺎ ﺟﻌﻠﺘﻬﻢ "ﻳﻨﺘﺠﻮﻥ ﻗﻄﻨﺎ ﳌﺼﺎﻧﻊ ﺇﳒﻠﺘﺮﺍ‪ ،‬ﻭﻳﺴﺘﻮﺭﺩﻭﻥ ﺍﻟﺒﻀﺎﺋﻊ ﺍﳌﺨﺘﻠﻔﺔ‪ ،‬ﻓﻼ‬
‫ﳏﻞ ﻟﻠﺼﻨﺎﻋﺔ ﺍﻟﱵ ﺗﺜﲑ ﻣﺸﻜﻼﺕ ﻻ ﺩﺍﻋﻲ ﳍﺎ‪ ،‬ﻫﺬﺍ ﺇﱃ ﺃﻥ ﻣﺼﺮ ﻣﻔﺘﻮﺣﺔ ﻟﻠﻤﻨﺎﻓﺴﺔ ﺍﳋﺎﺭﺟﻴﺔ‪ ،‬ﻓﺈﺫﺍ‬
‫ﻃﺎﻟﺒﺖ ﺻﻨﺎﻋﺔ ﻣﺼﺮﻳﺔ ﻭﻃﻨﻴﺔ ﲝﻤﺎﻳﺔ‪ ،‬ﻭﺩﻋﻢ‪ ،‬ﻭﺗﺸﺠﻴﻊ ﺳﺎﺭﻉ ﺍﻻﺣﺘﻼﻝ ﺇﱃ ﺍﻹﻳﻌﺎﺯ ﺑﺮﻓﺾ ﻃﻠﺒﻬﺎ‪،‬‬
‫ﺇﺭﺿﺎﺀ ﻟﻠﻤﻨﺎﻓﺴﲔ ﺍﳋﺎﺭﺟﻴﲔ")‪ ،(92‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﺈﻥ ﺳﻴﺎﺳﺔ ﺑﺮﻳﻄﺎﻧﻴﺎ؛ ﻛﺎﻧﺖ ﻗﺎﺋﻤﺔ ﻋﻠﻰ ﺟﻌﻞ ﻣﺼﺮ ﺳﻮﻗﺎ‬
‫ﳌﺨﺘﻠﻒ ﻣﻨﺘﺠﺎ‪‬ﺎ ﲟﻨﻊ ﻗﻴﺎﻡ ﺃﻱ ﺻﻨﺎﻋﺔ ﻓﻴﻬﺎ‪.‬‬
‫ﻫﺬﺍ ﻋﻦ ﺍﻻﺣﺘﻼﻝ ﺍﻹﳒﻠﻴﺰﻱ‪ ،‬ﺃﻣﺎ ﻋﻦ ﺍﻟﻄﺒﻘﺔ ﺍﳌﺼﺮﻳﺔ ﺍﳌﺎﻟﻜﺔ‪ ،‬ﻭﺍﻟﺜﺮﻳﺔ ﻓﻘﺪ ﻛﺎﻧﺖ ﺗﺴﺘﻐﻞ‬
‫ﺍﳌﺰﺍﺭﻋﲔ ﺃﺷﺪ ﺍﻻﺳﺘﻐﻼﻝ‪ ،‬ﻭﺗﻔﺮﺽ ﻋﻠﻴﻬﻢ ﺿﺮﺍﺋﺐ ﺑﺎﻫﻀﺔ‪ ،‬ﳑﺎ ﺧﻠﻖ ﺃﻭﺿﺎﻋﺎ ﻣﺰﺭﻳﺔ ﰲ ﺍﺠﻤﻟﺘﻤﻊ‬
‫ﺍﳌﺼﺮﻱ ﻣﻴﺰﻩ ﺍﻟﻔﻘﺮ‪ ،‬ﻭﺍﳌﺮﺽ‪ ،‬ﻭﺍﻟﺒﺆﺱ ﺍﻟﺸﺪﻳﺪ‪ ،‬ﻭﺍﻟﺬﻱ ﺳﺒﺐ ﺗﻌﺎﻇﻤﻪ‪ ،‬ﻭﺗﻔﺎﻗﻤﻪ ‪-‬ﺇﺿﺎﻓﺔ ﺇﱃ ﺃﺳﺒﺎﺏ‬
‫ﺃﺧﺮﻯ‪ -‬ﺇﱃ ﺍﻧﻔﺠﺎﺭ ﺛﻮﺭﺓ ‪1919‬ﻡ ﺍﻟﱵ ﻧﺪﺩﺕ ﺑﺎﻻﺣﺘﻼﻝ‪ ،‬ﻭﻃﺎﻟﺒﺖ ﺑﺮﺣﻴﻠﻪ‪.‬‬
‫ﺑﻌﺪ ﺛﻮﺭﺓ ‪1919‬ﻡ ﺣﺪﺛﺖ ﻋﺪﺓ ﺗﻄﻮﺭﺍﺕ ﰲ ﻣﺼﺮ‪ ،‬ﻓﻘﺪ ﺃﻧﺸﺌﺖ ﻋﺪﺓ ﺷﺮﻛﺎﺕ‪ ،‬ﻭﻗﺎﻣﺖ‬
‫ﻋﺪﺓ ﺻﻨﺎﻋﺎﺕ ﺳﺎﳘﺖ ﰲ ﺍﻟﻨﻬﻮﺽ ﺑﺎﻻﻗﺘﺼﺎﺩ ﺍﳌﺼﺮﻱ ﺳﻴﻤﺎ ﺑﻌﺪ ﺇﻟﻐﺎﺀ ﺍﻻﻣﺘﻴﺎﺯﺍﺕ ﺍﻷﺟﻨﺒﻴﺔ ﰲ ﻣﻄﻠﻊ‬
‫ﺃﻛﺘﻮﺑﺮ ‪1937‬ﻡ ﺣﻴﺚ "ﺃﺯﻳﺢ ﻋﻦ ﻛﺎﻫﻞ ﻣﺼﺮ ﻋﺐﺀ ﺍﻹﺷﺮﺍﻑ ﺍﻟﺪﻭﱄ ﺍﻟﺬﻱ ﻃﺎﳌﺎ ﺃ‪‬ﻀﻬﺎ‪ ،‬ﻭﺷﻌﺮ‬
‫ﺍﳌﺼﺮﻳﻮﻥ ﻷﻭﻝ ﻣﺮﺓ ﺑﺎﻟﻔﺨﺮ ﺑﻌﺪ ﺃﻥ ﻛﺎﻧﻮﺍ ﻳﻨﻈﺮﻭﻥ ﺇﱃ ﺍﻷﺟﺎﻧﺐ ﻳﻠﻘﻮﻥ ﻋﻨﺎﻳﺔ‪ ،‬ﻭﺍﻟﺘﻔﺎﺕ ﺍﳌﻨﺪﻭﺑﻴﺔ‬
‫ﺍﻟﱪﻳﻄﺎﻧﻴﺔ ﺍﻟﱵ ﻛﺎﻧﺖ ﺗﺼﺪﺭ ﻋﻨﻬﺎ ﺍﻷﺣﻜﺎﻡ ﺍﳊﻘﻴﻘﻴﺔ ﺍﻟﻨﺎﻓﺬﺓ")‪ .(93‬ﻭﻟﻜﻦ ﻫﺬﺍ ﺍﻟﺘﻄﻮﺭ ﺍﶈﺴﻮﺱ ﰲ‬
‫ﺍﻻﻗﺘﺼﺎﺩ ﺍﳌﺼﺮﻱ ﱂ ﻳﺘﻤﻜﻦ ﻣﻦ ﺍﻟﻘﻀﺎﺀ ﺍﻟﺘﺎﻡ ﻋﻠﻰ ﳐﺘﻠﻒ ﺻﻮﺭ ﺍﳍﻴﻤﻨﺔ ﺍﻹﳒﻠﻴﺰﻳﺔ‪ ،‬ﺇﺫ ﻋﺮﻓﺖ ﻣﺼﺮ ﰲ‬
‫ﺍﻷﺭﺑﻌﻴﻨﻴﺎﺕ ﺗﻀﺨﻤﺎ ﻧﻘﺪﻳﺎ ﺷﺎﻣﻼ‪ ،‬ﻛﺎﻧﺖ ﺑﺮﻳﻄﺎﻧﻴﺎ ﻣﺴﺆﻭﻟﺔ ﻋﻨﻪ‪ .‬ﺇﺫ ﺃﻥ ﺍﻟﺴﻠﻄﺎﺕ ﺍﻟﱪﻳﻄﺎﻧﻴﺔ ﺍﻟﱵ ﻛﺎﻥ‬
‫ﺑﻴﺪﻫﺎ ﺭﻗﺎﺑﺔ ﺇﺻﺪﺍﺭ ﺍﻟﻨﻘﺪ؛ ﻛﺎﻧﺖ ﺗﺸﺘﺮﻱ ﺣﺎﺟﺘﻬﺎ ﺍﻻﺳﺘﻬﻼﻛﻴﺔ ﺑﺄﺳﻌﺎﺭ ﻋﺎﻟﻴﺔ ﳑﺎ ﺟﻌﻞ ﺍﻟﺒﺎﻋﺔ‪،‬‬
‫) ‪ (92‬أﺣﻤﺪ ﻃﺮﺑﻴﻦ‪ :‬ﺗﺎرﻳﺦ ﻣﺼﺮ واﻟﺴﻮدان اﻟﺤﺪﻳﺚ واﻟﻤﻌﺎﺻﺮ دراﺳﺔ ﻓﻲ اﻟﺘﻄﻮرات واﻻﺗﺠﺎهﺎت اﻟﺴﻴﺎﺳﻴﺔ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ص‪.228-227 :‬‬
‫) ‪ (93‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ص‪. 243 :‬‬
‫ﻭﺍﻟﺘﺠﺎﺭ ﻻ ﻳﺒﻴﻌﻮﻥ ﺇﱃ ﺍﻟﻨﺎﺱ ﻃﻤﻌﺎ ﺑﺮﺑﺢ ﺑﻴﻊ ﺍﳉﻤﻠﺔ ﺍﻟﻮﻓﲑ ﺇﱃ ﺍﻟﱪﻳﻄﺎﻧﻴﲔ‪ ،‬ﻫﺬﺍ ﺇﱃ ﺍﺧﺘﻔﺎﺀ ﻣﻌﻈﻢ‬
‫ﺍﳌﻮﺍﺩ ﺍﻟﻐﺬﺍﺋﻴﺔ‪ ،‬ﻭﺍﳊﺎﺟﺎﺕ ﺍﻟﻀﺮﻭﺭﻳﺔ‪ ،‬ﻭﺍﻟﻜﺴﺎﺋﻴﺔ‪ ،‬ﳑﺎ ﺃﺛﺎﺭ ﺍﺣﺘﺠﺎﺟﺎﺕ ﺻﺎﺭﺧﺔ ﻣﻦ ﺳﺎﺋﺮ ﺍﻷﻭﺳﺎﻁ‪،‬‬
‫ﻭﲢﺪﺙ ﺍﻟﻨﺎﺱ ﻋﻦ ﺍﺠﻤﻟﺎﻋﺔ‪ ،‬ﻭﺍﻟﻔﻮﺿﻰ‪ ،‬ﻭﻋﻦ ﺍﳌﺼﺎﺋﺐ ﺍﻟﱵ ﺗﻨﻬﺎﻝ ﻋﻠﻰ ﻣﺼﺮ ﺑﺴﺒﺐ ﻭﺟﻮﺩ ﺍﻟﺴﻮﻕ‬
‫ﺍﻟﺴﻮﺩﺍﺀ‪ ،‬ﻭﺃﺳﺎﻟﻴﺐ ﺍﻻﺣﺘﻜﺎﺭ‪ ،‬ﻭﺍﻟﺘﺨﺰﻳﻦ")‪.(94‬‬
‫ﻭﻣﻊ ﺗﻔﺎﻗﻢ ﺍﻷﻭﺿﺎﻉ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﺍﻧﻔﺠﺮﺕ ﺛﻮﺭﺓ ‪1952‬ﻡ؛ ﺍﻟﱵ ﻛﺎﻥ ﻣﻦ ﺃﻫﻢ ﺃﻫﺪﺍﻓﻬﺎ ﺍﻟﻘﻀﺎﺀ‬
‫ﻋﻠﻰ ﺍﻻﺳﺘﻌﻤﺎﺭ‪ ،‬ﻭﺍﻹﻗﻄﺎﻉ‪ ،‬ﻭﺍﻻﺣﺘﻜﺎﺭ‪ .‬ﻭﺑﻨﺠﺎﺡ ﻫﺬﻩ ﺍﻟﺜﻮﺭﺓ ﺩﺧﻠﺖ ﻣﺼﺮ ﻋﻬﺪﺍ ﺟﺪﻳﺪﺍ ﻣﻦ‬
‫ﺍﻻﺳﺘﻘﻼﻝ‪ ،‬ﻭﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﺍﻹﻗﻄﺎﻉ ﺑﺴﻦ ﻗﺎﻧﻮﻥ ﲢﺪﻳﺪ ﺍﳌﻠﻜﻴـﺎﺕ‪ ،‬ﻭﺍﻧﺘﻌـﺎﺵ ﺍﻻﻗﺘﺼﺎﺩ ﺍﳌﺼﺮﻱ‬
‫ﺍﳌﻠﺤﻮﻅ ﺑﻌﺪ ﺗﺄﻣﻴﻢ ﻗﻨﺎﺓ ﺍﻟﺴﻮﻳﺲ ﺳﻨﺔ ‪1956‬ﻡ‪ ،‬ﻟﻜﻦ ﺗﺒﲏ ﻣﺼـﺮ ﻟﻠﻨﻈـﺎﻡ ﺍﻻﺷﺘﺮﺍﻛﻲ ﺑﻌﺪ‬
‫ﺍﺳﺘﻘﻼﳍﺎ ﰲ ﻋﻬﺪ ﲨﺎﻝ ﻋﺒﺪ ﺍﻟﻨﺎﺻﺮ‪ ،‬ﰒ ﲢﻮﳍﺎ ﰲ ﻋﻬﺪ ﺃﻧﻮﺭ ﺍﻟﺴﺎﺩﺍﺕ ﺇﻟـﻰ ﺍﻟﻨﻈﺎﻡ ﺍﻟﺮﺃﲰﺎﱄ ﻛﺎﻥ‬
‫ﻣﺸﺎ‪‬ﺎ ﻷﺣﻮﺍﻝ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻟﺒﻠﺪﺍﻥ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﱵ ﻧﺎﻟﺖ ﺍﺳﺘﻘﻼﳍﺎ‪ ،‬ﻭﻫﻮ ﰲ ﺻﻮﺭﺗﻪ ﺍﻟﻌﺎﻣﺔ ﺇﳕﺎ ﻳﺘﻤﺜﻞ‬
‫ﰲ ﺍﺳﺘﺒﺪﺍﻝ ﺍﻻﺳﺘﻌﻤﺎﺭ ﺑﺎﻟﺘﺒﻌﻴﺔ‪ .‬ﻓﻤﺼـﺮ ﺍﻟﱵ ﲢـﺮﺭﺕ ﻣﻦ ﺍﻻﺳﺘﻌﻤﺎﺭ ﺍﻟﱪﻳﻄﺎﱐ ﺃﺻﺒﺤﺖ ﺗﺎﺑﻌﺔ ﻟﻪ‪،‬‬
‫ﻭﻟﻐﲑﻩ ﻣﻦ ﺍﻟﺪﻭﻝ ﺍﳌﺘﻘﺪﻣﺔ‪ ،‬ﻭﺍﳌﺘـﻄﻮﺭﺓ ﰲ ﺷـﱴ ﺍﺠﻤﻟﺎﻻﺕ؛ ﻷ‪‬ﺎ ﻻ ﺗﺰﺍﻝ ﺗﻌﺎﱐ ﻣﻦ ﻗﻴﻮﺩ ﺍﻟﺘﺨﻠﻒ‪،‬‬
‫ﻭﺍﻟﺘﺄﺧﺮ ﺍﻟﺬﻱ ﻣﺲ ﻛﻞ ﻗﻄﺎﻋﺎﺕ ﺍﳊﻴـﺎﺓ ﻓﻴﻬﺎ‪.‬‬
‫ﺑﻌﺪ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﳌﻮﺿﺤﺔ ﻟﺒﻌﺾ ﻣﻴﺰﺍﺕ ﺍﻟﺒﻴﺌﺔ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﺍﻟﱵ ﻋﺎﻳﺸﻬـﺎ ﺍﻟﻐـﺰﺍﱄ‪ ،‬ﻭﻛﺎﻧﺖ‬
‫ﻣﻴﺰ‪‬ﺎ ﺍﻷﺳﺎﺳﻴﺔ ﺍﻟﻘﺴﻮﺓ‪ ،‬ﻭﺍﻟﺼﻌﻮﺑﺔ‪ ،‬ﻭﺍﻟﺘﻌﻘﻴﺪ ﺗﺒﲔ ﱄ؛ ﺃﻥ ﺍﻟﻐﺰﺍﱄ ﺗﺄﺛﺮ ‪‬ﺎ ﻛﺜـﲑﺍ ﻟﺪﺭﺟﺔ ﺃﻥ ﺃﻭﻝ‬
‫ﻛﺘﺎﺏ ﺃﻟﻔﻪ ﰲ ﺣﻴﺎﺗﻪ ﻛﺎﻥ ﻣﻨﺒﺜﻘﺎ ﻣﻦ ﺯﻭﺍﻳﺎ ﻫﺬﺍ ﺍﻟﻮﺍﻗﻊ ﺍﳌـﺮ ﺍﻟـﺬﻱ ﻧﺸـﺄ‪ ،‬ﻭﻋﺎﺵ ﻓﻴﻪ‪ ،‬ﻓﻘﺪ ﺗﻨﺎﻭﻝ‬
‫ﰲ ﻛﺘﺎﺑﻪ ﻫﺬﺍ ‪-‬ﺍﻹﺳﻼﻡ ﻭﺍﻷﻭﺿﺎﻉ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ‪ -‬ﻗﻀﻴﺔ ﺍﻟﻄﺒﻘﻴـﺔ‪ ،‬ﻭﺳﻠﺒﻴﺎ‪‬ﺎ ﺍﳌﺘﻤﺜﻠﺔ ﰲ ﺑﻨﺎﺀ ﺍﳊﻮﺍﺟﺰ‪،‬‬
‫ﻭﺇﳕﺎﺀ ﺍﻟﻔﺮﻭﻕ ﺑﲔ ﺃﺑﻨﺎﺀ ﺍﻟﻮﻃﻦ ﺍﻟﻮﺍﺣﺪ‪ ،‬ﰒ ﺗﻨﺎﻭﻝ ﻗﻀﻴﺔ ﺍﳌﻠﻜﻴﺔ‪ ،‬ﻭﺍﻹﻗﻄﺎﻉ‪ ،‬ﻭﻛﻞ ﻣﺎ ﺟﺮﺗﻪ ﻋﻠﻰ‬
‫ﺍﳌﺼﺮﻳﲔ ﻣـﻦ ﺍﻟـﺬﻝ‪ ،‬ﻭﺍﳍـﻮﺍﻥ‪ ،‬ﻭﺍﻟﻔﻘـﺮ‪ ،‬ﻭﺍﳊﺮﻣﺎﻥ‪.‬‬
‫ﻭﳌﺎ ﻛﺎﻧﺖ ﺑﺎﻗﻲ ﺍﻟﺪﻭﻝ ﺍﻹﺳﻼﻣﻴﺔ ﲤﺮ ﲟﺎ ﲤﺮ ﺑﻪ ﻣﺼﺮ‪ ،‬ﻭﺗﻌﺎﱐ ﳑﺎ ﺗﻌﺎﻧﻴﻪ؛ ﻓـﺈﻥ ﺍﻟﻐﺰﺍﱄ ﻣﻀﻰ‬
‫ﰲ ﻛﺜﲑ ﻣﻦ ﻛﺘﺒﻪ ﻳﺮﻓﺾ ﺍﻹﻗﻄﺎﻉ‪ ،‬ﻭﻳﻨﺪﺩ ﺑﺎﻟﻄﺒﻘﻴﺔ‪ ،‬ﻭﻳﺼـﺮﺥ ﻓـﻲ ﻭﺟـﻪ ﺍﻻﺷﺘﺮﺍﻛﻴﺔ‪ ،‬ﺩﺍﻋﻴﺎ ﺇﱃ‬
‫ﲢﻜﻴﻢ ﺍﻹﺳﻼﻡ؛ ﻷﻧﻪ ﺍﻟﺪﻳﻦ ﺍﻟﻮﺣﻴﺪ‪ ،‬ﻭﺍﻟﻨﻈﺎﻡ ﺍﻟﻔﺮﻳﺪ ﺍﻟﻘﺎﺩﺭ ﻋـﻠﻰ ﲣﻠﻴﺺ ﺍﻟﺸﻌﻮﺏ ﻣﻦ ﻛﻞ ﻣﻈﺎﻫﺮ‬
‫ﺍﻟﺘﺨﻠـﻒ‪ ،‬ﻭﺍﻟﺘﻘﻬﻘـﺮ‪ ،‬ﻭﺍﻻﳓﻄـﺎﻁ؛ ﻷﻥ ﺳﻴﺎﺳﺘـﻪ ﰲ ﺍﳌﺎﻝ‪ ،‬ﻭﺍﻻﻗﺘﺼﺎﺩ ﺃﻛﻔﺄ‪ .‬ﻓﻜﺎﻧﺖ ﺩﻋﻮﺗﻪ‬
‫ﻫﺬﻩ ﰲ ﻋﺪﺓ ﻛﺘﺐ ﻣﻨﻬﺎ‪" :‬ﺍﻹﺳـﻼﻡ ﻭﺍﳌﻨﺎﻫـﺞ ﺍﻻﺷﺘﺮﺍﻛﻴﺔ"‪ ،‬ﻭ"ﺍﻹﺳﻼﻡ ﺍﳌﻔﺘﺮﻯ ﻋﻠﻴﻪ ﺑﲔ‬
‫ﺍﻟﺸﻴﻮﻋﻴﲔ ﻭﺍﻟﺮﺃﲰﺎﻟﻴﲔ"‪ ،‬ﻭ"ﺍﻹﺳﻼﻡ ﰲ ﻭﺟـﻪ ﺍﻟﺰﺣﻒ ﺍﻷﲪﺮ"‪ ،‬ﻭ"ﺍﻟﻐﺰﻭ ﺍﻟﺜﻘﺎﰲ ﳝﺘﺪ ﰲ ﻓﺮﺍﻏﻨﺎ"‪.‬‬
‫) ‪ (94‬اﻟﻤﺮﺟﻊ اﻟﺴﺎﺑﻖ‪ ،‬ص‪. 251 :‬‬
‫ﺛﺎﻟﺜﺎ‪ -‬ﺍﻟﺒﻴﺌﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪:‬‬
‫ﻟﻘﺪ ﺍﺭﺗﺒﻄﺖ ﺍﻟﺒﻴﺌﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺑﺎﻟﺒﻴﺌﺔ ﺍﻟﺴﻴﺎﺳﻴﺔ ﰲ ﻣﺼﺮ ﺇﱃ ﺣﺪ ﻛﺒﲑ‪ ،‬ﻭﺍﺗﺴﻤـﺖ ﺍﻟﻔﺘـﺮﺓ‬
‫ﺍﻟﱵ ﻋﺎﻳﺸﻬﺎ ﺍﻟﻐﺰﺍﱄ ﺑﺄﻭﺿﺎﻉ ﺍﺟﺘﻤﺎﻋﻴﺔ ﻣﺘﺮﺩﻳﺔ ﰲ ﺍﻟﻐﺎﻟﺐ‪ .‬ﺇﺫ ﺃﻥ ﺍﺠﻤﻟﺘﻤـﻊ ﺍﳌﺼـﺮﻱ ﻛﺎﻥ ﳎﺘﻤﻌـﺎ‬
‫ﻃﺒﻘﻴﺎ ﺗﺴﻮﺩﻩ ﻃﺒﻘﺔ ﺍﻷﻏﻨﻴﺎﺀ؛ ﻭﻫﻢ ﺍﳌﺎﻟﻜﻮﻥ ﻟﻸﺭﺍﺿﻲ‪ ،‬ﻭﻃﺒﻘﺔ ﺍﻟﻔﻘﺮﺍﺀ؛ ﻭﻫﻢ ﺇﻣﺎ ﻣﻼﻙ ﺻﻐﺎﺭ ﺃﺛﻘﻠـﺖ‬
‫ﺍﻟﻀﺮﺍﺋﺐ ﻛﺎﻫﻠﻬﻢ‪ ،‬ﻭﺃﺻﺒﺢ ﳘﻬﻢ ﺍﻟﻮﺣﻴﺪ ﲢﺼﻴﻞ ﻟﻘﻤﺔ ﺍﻟﻌﻴﺶ‪ ،‬ﻭﺇﻣﺎ ﺃﺟﺮﺍﺀ ﻟـﺪﻯ ﻛﺒـﺎﺭ ﺍﳌـﻼﻙ‬
‫ﻳﻜﺪﺣﻮﻥ ﺭﺟﺎﺀ ﺳﺪ ﺟﻮﻋﻬﻢ‪.‬‬
‫ﻭﻗﺪ ﲤﻴﺰﺕ ﺃﺣﻮﺍﻝ ﺍﺠﻤﻟﺘﻤﻊ ﺍﳌﺼﺮﻱ ﻋﻤﻮﻣﺎ ﺑﺎﻧﺘﺸﺎﺭ ﺍﻟﻔﻘﺮ‪ ،‬ﻭﺍﳌﺮﺽ‪ ،‬ﻭﺍﻷﻣﻴﺔ ﺳﻴﻤﺎ ﰲ ﺍﻷﺭﻳﺎﻑ‬
‫ﺍﻟﱵ ﲢﺪﺙ ﻋﻨﻬﺎ ﺍﻟﻐﺰﺍﱄ ﺑﻘﻮﻟﻪ‪" :‬ﺍﳌﺎﺀ؟ ﺇﻧﻪ ﻋﻜﺮ ﻳﺸﺮﺑﻪ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻳﺸﺮﺑﻮﻥ ﻣﻌﻪ ﺷﱴ ﺍﳉـﺮﺍﺛﻴﻢ‪ ،‬ﻓﻬـﻮ‬
‫ﻟﻼﺭﺗﻮﺍﺀ‪ ،‬ﻭﻟﻠﺪﺍﺀ ﻣﻌﺎ! ﻭﺍﳋﻀﺮﺓ؟ ﺇﻥ ﻫﺬﻩ ﺍﻟﺰﺭﻭﻉ ﺍﻟﻴﺎﻧﻌﺔ ﳝﻀﻲ ﰲ ﺿﻼﳍﺎ ﺍﳌﺴﺘﺄﺟﺮﻭﻥ ﺍﳍﻠﻜـﻰ‪ ،‬ﺃﻭ‬
‫ﺍﻟـﻤﻼﻙ ﺍﳌﺪﻳﻨﻮﻥ‪ ،‬ﻭﻋﻠﻰ ﻣﻼﳏﻬﻢ ﻣﻦ ﻏﺒﺎﺭ ﺍﻷﺭﺽ ﻗﺘﺎﻡ ﺣﺎﻓﻞ ﺑﺎﻟﻨﺬﺭ ﻣﻦ ﺍﳌﺴﺘﻘﺒﻞ ﺍﳌﺮﻳﺐ!… ﺗﻠﻚ‬
‫ﻫﻲ ﺣﺎﻝ ﺍﻟﺮﻳﻒ؛ ﺣﺎﻝ ﺍﳌﺴﺘﻮﺩﻉ ﺍﻟﺬﻱ ﺗﺄﺧﺬ ﻣﻨﻪ ﺍﻟﺪﻭﻟﺔ ﺍﻟﺮﺟﺎﻝ‪ ،‬ﻭﺍﻷﻣﻮﺍﻝ‪ ،‬ﻭﺗﺘﺮﻙ ﺃﺳﺒﺎﺏ ﺍﻟﻔﻨـﺎﺀ‬
‫ﺗﻌﻤﻞ ﻓﻴﻪ ﻋﻤﻠﻬﺎ ﺍﻟﺸﻨﻴﻊ‪ ،‬ﻓﺈﺫﺍ ﺗﺮﻛﺖ ﺍﻟﺮﻳﻒ ﺇﱃ ﺍﳌﺪﻥ‪ ،‬ﻭﺟﺪﺕ ﻣﻈـﺎﻫﺮ ﺍﻟﺮﺧﺎﺀ‪ ،‬ﻭﺍﻟﻨﻌﻤﺔ ﻣﻨﺘـﺸﺮﺓ‬
‫ﻫﻨﺎ ﻭﻫﻨﺎﻙ‪ ،‬ﻭﻟﻜﻦ ﺣﻆ ﺍﳌﺼﺮﻳﲔ ﰲ ﻫﺬﺍ ﻛﻠـﻪ ﺿﺌﻴـﻞ‪ ،‬ﺇﺫ ﺃﻥ ﺍﳌﻴﺎﺩﻳﻦ‪ ،‬ﻭﺍﻟﺸﻮﺍﺭﻉ ﺍﻟﻜﱪﻯ ﺗﻜﺎﺩ‬
‫ﺗﻜﻮﻥ ﻭﻗﻔﺎ ﻋﻠﻰ ﺭﺅﻭﺱ ﺍﻷﻣﻮﺍﻝ ﺍﻷﺟﻨﺒﻴﺔ")‪.(95‬‬
‫ﺃﻣﺎ ﻋﻦ ﺃﺣﻮﺍﻝ ﺍﺠﻤﻟﺘﻤﻊ ﺍﳌﺼﺮﻱ ﰲ ﻇﻞ ﳐﺘﻠﻒ ﺍﻟﺘﻐﲑﺍﺕ ﺍﻟﺪﻭﻟﻴﺔ ﺍﳊﺎﺻﻠﺔ ﺁﻧﺬﺍﻙ؛ ﻓﻘﺪ ﻋـﺮﻑ‬
‫ﻧﻮﻋﺎ ﻣﻦ ﺍﻟﺘﺤﻠﻞ‪ ،‬ﻭﺍﻟﺘﻔﺴﺦ ﰲ ﺃﻭﺳﺎﻁ ﺍﻟﻄﺒﻘﺔ ﺍﻟﻐﻨﻴﺔ ﺑﺴﺒﺐ ﺍﻧﻔﺘﺎﺣﻪ ﻋﻠﻰ ﺍﻟﻐﺮﺏ‪ ،‬ﻭﺗـﺄﺛﺮﻩ ﺑﻌﺎﺩﺍﺗـﻪ‪،‬‬
‫ﻭﺗﻘﺎﻟﻴﺪﻩ ﺳﻴﻤﺎ ﰲ ﻓﺘﺮﺓ ﺍﳊﺮﺏ ﺍﻟﻌﺎﳌﻴﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪1939‬ﻡ – ‪1945‬ﻡ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣـﻦ ﺃﻥ ﺍﺠﻤﻟﺘﻤـﻊ‬
‫ﺍﳌﺼﺮﻱ ﻗﺪ ﺗﺄﺛﺮ ﺑﺎﻟﻐﺮﺏ ﻣﻨﺬ ﺍﳊﻤﻠﺔ ﺍﻟﻔﺮﻧﺴﻴﺔ ﻋﻠﻰ ﻣﺼﺮ ﺳﻨﺔ ‪1798‬ﻡ – ‪1801‬ﻡ‪ ،‬ﻭﺷﻬﺪ ﳎﺎﺭﺍﺓ‪،‬‬
‫ﻭﺗﻘﻠﻴﺪﺍ ﻟﻌﺎﺩﺍﺕ ﺍﻟﻐﺮﺏ‪ ،‬ﻭﺗﻘﺎﻟﻴﺪﻫﻢ ﰲ ﻋﻬﺪ ﳏﻤﺪ ﻋﻠﻲ ‪1805‬ﻡ‪1840-‬ﻡ ﺇﻻ ﺃﻥ ﺍﺠﻤﻟﺘﻤﻊ ﺍﳌﺼﺮﻱ‬
‫ﰲ ﻫﺬﻩ ﺍﻟﻔﺘﺮﺓ ‪-‬ﻓﺘﺮﺓ ﺍﳊﺮﺏ ﺍﻟﻌﺎﳌﻴﺔ ﺍﻟﺜﺎﻧﻴﺔ‪" -‬ﻗﺪ ﺍﺯﺩﺍﺩ ﺗﺄﺛﺮﻩ‪ ،‬ﻭﺍﻧﻘﻴﺎﺩﻩ ﻟﻠﻨﻤﻂ ﺍﻟﻐﺮﰊ ﺑﺸﻜﻞ ﻛـﺒﲑ‪،‬‬
‫ﻓﻘﺪ ﺍﻧﺘﺸﺮﺕ ﺣﺎﻧﺎﺕ ﺍﳋﻤﺮ‪ ،‬ﻭﺩﻭﺭ ﺍﳌﻼﻫﻲ ﺍﻟﻠﻴﻠﻴﺔ‪ ،‬ﻭﺩﻭﺭ ﺍﻟﺴﻴﻨﻤﺎ‪ ،‬ﻭﺍﳌﺴﺎﺭﺡ ﺍﻟﻠﻴﻠﻴﺔ‪ ،‬ﻭﻛﺜﺮ ﺍﻻﻫﺘﻤﺎﻡ‬
‫ﺑﺎﳌﺮﺍﻗﺺ‪ ،‬ﻭﺩﻭﺭ ﺍﻟﺒﻐﺎﺀ‪ .‬ﻭﻫﻜﺬﺍ ﻃﺒﻊ ﺍﺠﻤﻟﺘﻤﻊ ﺍﳌﺼﺮﻱ ﺑﻄﺎﺑﻊ ﱂ ﻳﻌﺮﻓﻪ ﻣﻦ ﻗﺒﻞ‪ ،‬ﻭﱂ ﻳﻌﺘـﺪ ﺃﻥ ﻳـﺴﲑ‬
‫ﻋﻠﻴﻪ‪ ،‬ﻭﻣﺎ ﺫﻟﻚ ﺇﻻ ﻻﺧﺘﻼﻃﻪ ﺑﺘﻠﻚ ﺍﻷﺟﻨﺎﺱ ﺍﻟﻐﺮﺑﻴﺔ ﺍﻟﱵ ﻭﻓﺪﺕ ﻋﻠﻴﻪ ﰲ ﻏﻔﻠﺔ ﻣـﻦ ﺍﻟﺰﻣـﺎﻥ‪ ،‬ﻭﺇﻥ‬
‫) ‪ (95‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻹﺳﻼم واﻷوﺿﺎع اﻻﻗﺘﺼﺎدﻳﺔ‪) ،‬اﻟﻘﺎهﺮة‪ ،‬ﻧﻬﻀﺔ ﻣﺼﺮ‪ ،‬ط ‪1998 ،02 :‬م( ص‪. 130-129 :‬‬
‫ﺷﺌﺖ ﻓﻘﻞ ﰲ ﻏﻔﻠﺔ ﻣﻦ ﺍﳌﺴﻠﻤﲔ؛ ﺍﻟﺬﻳﻦ ﻇﻠﺖ ﺃﻧﻈﺎﺭﻫﻢ ﻋﻨﺪ ﻣﻮﺍﻃﺊ ﺃﻗﺪﺍﻣﻬﻢ‪ ،‬ﺣﱴ ﻏﺰﻭﺍ ﰲ ﻋﻘـﺮ‬
‫ﺩﺍﺭﻫﻢ‪ ،‬ﻭﻓﺮﺽ ﺍﳌﺴﺘﻌﻤﺮ ﻋﻠﻴﻬﻢ ﻋﺎﺩﺍﺗﻪ‪ ،‬ﻭﺗﻘﺎﻟﻴﺪﻩ ﺑﺄﺳﻠﻮﺏ ﺃﻭ ﺑﺂﺧﺮ‪ ،‬ﻭﺍﻟﻮﻳﻞ ﻟﻠﻤﻐﻠﻮﺏ")‪.(96‬‬
‫ﻭﻫﻜﺬﺍ ﺗﻘﺎﺳﻢ ﺍﺠﻤﻟﺘﻤﻊ ﺍﳌﺼﺮﻱ ﺑﻜﻠﺘﺎ ﻃﺒﻘﺘﻴﻪ ﺃﻭﺿﺎﻋﺎ ﺍﺟﺘﻤﺎﻋﻴﺔ ﻣﺰﺭﻳﺔ‪ ،‬ﻓﺎﻟﻄﺒﻘﺔ ﺍﻟﺜﺮﻳﺔ‬
‫ﺍﻧﻐﻤﺴﺖ ﰲ ﺍﳌﻠﺬﺍﺕ‪ ،‬ﻭﺍﻟﺸﻬﻮﺍﺕ‪ ،‬ﻭﺫﺍﺑﺖ ﰲ ﺍﻟﻨﻤﻂ ﺍﻟﻐﺮﰊ ﺍﻟﺴﺎﻓﺮ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﺘﻘﻠﻴﺪ ﺍﻷﻋﻤﻰ ﻟﻪ‪.‬‬
‫ﻭﺍﻟﻄﺒﻘﺔ ﺍﻟﻔﻘﲑﺓ ﻋﺎﻧﺖ ﻣﻦ ﺍﳉﻮﻉ‪ ،‬ﻭﺍﻟﻔﻘﺮ‪ ،‬ﻭﻗﺎﻭﻣﺖ ﺍﻟﻔﻨﺎﺀ ﺑﺄﻗﺼﻰ ﻣﺎ ﺃﻭﺗﻴﺖ ﻣﻦ ﻗﻮﺓ‪ .‬ﻭﻗﺪ ﺷﻬﺪﺕ‬
‫ﺍﻟﻔﺘﺮﺓ ﺍﻟﱵ ﺳﺒﻘﺖ ﺛﻮﺭﺓ ‪1952‬ﻡ ﲢﻮﻻ ﻣﻠﻤﻮﺳﺎ ﰲ ﺍﳊﻴﺎﺓ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﳌﺼﺮﻳﺔ ﺇﺫ "ﻇﻬﺮﺕ ﻋﻠﻰ‬
‫ﻣﺴﺮﺡ ﺍﳊﻴﺎﺓ ﺍﻟﻄﺒﻘﺔ ﺍﳌﺘﻮﺳﻄﺔ‪ ،‬ﻭﻇﻬﺮﺕ ﻛﺜﺮ‪‬ﺎ‪ ،‬ﻭﻗﻮ‪‬ﺎ‪ ،‬ﻭﺑﺮﺯ ﺍﻻﻫﺘﻤﺎﻡ ‪‬ﺎ‪ ،‬ﻭﺫﻟﻚ ﺑﺴﺒﺐ ﻛﺜﺮﺓ‬
‫ﺍﻟﻌﻤﺎﻝ‪ ،‬ﻭﺍﳌﺼﺎﻧﻊ‪ .‬ﻭﺃﺩﺧﻠﺖ ﺍﳊﻜﻮﻣﺔ ﻣﻴﺎﻩ ﺍﻟﺸﺮﺏ ﺍﻟﻨﻘﻴﺔ ﻟﻠﻘﺮﻯ‪ ،‬ﻭﺧﺼﺼﺖ ﺍﻟﻀﺮﻳﺒﺔ ﻋﻠﻰ ﺻﻐﺎﺭ‬
‫ﺍﳌﻼﻙ‪ ،‬ﻭﻛﺎﻥ ﻟﻜﻞ ﻫﺬﺍ ﺻﺪﻯ ﰲ ﺍﳊﻴﺎﺓ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ .‬ﻭﺑﺪﺃ ﺍﳌﺼﺮﻳﻮﻥ ﻳﺒﺬﺭﻭﻥ ﰲ ﳏﻴـﻂ ﺍﳊﻴـﺎﺓ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴـﺔ‪ ،‬ﻭﻳﺘﻘﻬﻘـﺮ ﺍﻟﻨﻔـﻮﺫ ﺍﻷﺟﻨﱯ")‪.(97‬‬
‫ﻭﺑﻨﺠﺎﺡ ﺛﻮﺭﺓ ‪1952‬ﻡ ﻋﺮﻓﺖ ﺍﳊﻴﺎﺓ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﳌﺼﺮﻳﺔ ﺗﻄﻮﺭﺍ ﲡﻠﻰ ﰲ ﲣﻠﺼﻬﺎ ﺍﻟﻨﻬﺎﺋﻲ ﻣﻦ‬
‫ﺍﻻﺣﺘﻼﻝ‪ ،‬ﻭﺍﻹﻗﻄﺎﻉ‪ ،‬ﻭﻛﻞ ﻣﺎ ﻭﺭﺛﻪ ﰲ ﺍﺠﻤﻟﺘﻤﻊ ﻣﻦ ﻃﺒﻘﻴﺔ‪ ،‬ﻭﺍﺳﺘﻐﻼﻝ‪ .‬ﺇﻻ ﺃﻥ ﺍﻷﻳﺎﻡ ﺍﻟﱵ ﺗﻠﺖ ﺫﻟﻚ‬
‫ﱂ ﺗﻜﻦ ﺗﺮﺿﻰ ﻟﻠﻤﺼﺮﻳﲔ ﺑﺄﻥ ﻳﻬﻨﺆﻭﺍ ﲝﻴﺎﺓ ﺍﻟﻌﺪﺍﻟﺔ ﻭﺍﳌﺴﺎﻭﺍﺓ‪ ،‬ﺇﺫ ﺃﻥ ﺍﳊﻜﻢ ﺍﻟﺬﻱ ﺳﲑ ﺍﻟﺒﻼﺩ‪ ،‬ﻭﻗﺎﺩﻫﺎ‬
‫ﺃﺻﺒﺢ ﺣﻜﻤﺎ ﺩﻛﺘﺎﺗﻮﺭﻳﺎ ﺍﺳﺘﺒﺪﺍﺩﻳﺎ؛ ﺳﻮﺍﺀ ﰲ ﻋﻬﺪ ﻋﺒﺪ ﺍﻟﻨﺎﺻﺮ‪ ،‬ﺃﻭ ﺍﻟﺴﺎﺩﺍﺕ‪.‬‬
‫ﻭﻧﺘﻴﺠﺔ ﳍﺬﻩ ﺍﻟﺘﺤﺪﻳﺎﺕ ﺍﻟﱵ ﻣﺎ ﻓﺘﺌﺖ ﲡﺎﺑﻪ ﺍﺠﻤﻟﺘﻤﻊ ﺍﳌﺼﺮﻱ‪ ،‬ﻭﲢﻮﻝ ﺑﻴﻨﻪ‪ ،‬ﻭﺑﲔ ﺣﻴﺎﺓ ﺍﻟﺮﺧﺎﺀ‪،‬‬
‫ﻭﺍﳊﺮﻳﺔ‪ ،‬ﻭﺍﳌﺴﺎﻭﺍﺓ؛ ﻓﺈﻥ ﺍﻟﻐﺰﺍﱄ ﺍﻟﺬﻱ ﻋﺎﻳﺸﻬﺎ‪ ،‬ﻭﺗﻔﺎﻋﻞ ﻣﻌﻬﺎ‪ ،‬ﻭﺃﺣﺲ ﲟﺎ ﺃﺿﻤﺮﺗﻪ ﻣﻦ ﺳﻮﺀ‪ ،‬ﻭﺟﻮﺭ‬
‫ﺗﺄﺛﺮ ‪‬ﺎ ﻛﺜﲑﺍ‪ ،‬ﳑﺎ ﺩﻓﻌﻪ ﺇﱃ ﺭﻓﻀﻬﺎ‪ ،‬ﻭﻓﻀﺤﻬﺎ ﰲ ﳐﺘﻠﻒ ﻛﺘﺒﻪ ﺍﻟﱵ ﻛﺎﻧﺖ ﺳﻼﺣﺎ ﻋﻠﻰ ﺃﻋﺪﺍﺀ‬
‫ﺍﻹﺳﻼﻡ‪ .‬ﻓﻘﺪ ﺭﻓﺾ ﺍﻟﻄﺒﻘﻴﺔ ‪-‬ﻛﻤﺎ ﺫﻛﺮ ﺳﺎﺑﻘﺎ‪ -‬ﻭﺩﺍﻓﻊ ﻋﻦ ﺍﳌﺴﺎﻭﺍﺓ‪ ،‬ﻭﺩﻋﺎ ﺇﱃ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﺍﻹﻧﺘﺎﺝ ﰲ‬
‫ﻛﺘﺎﺏ "ﺍﻹﺳﻼﻡ ﻭﺍﻷﻭﺿﺎﻉ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ"‪ ،‬ﰒ ﻫﺎﺟﻢ ﺍﻻﺳﺘﺒﺪﺍﺩ‪ ،‬ﻭﺍﺳﺘﻌﺒﺎﺩ ﺍﳊﻜﺎﻡ ﻟﺸﻌﻮ‪‬ﻢ ﰲ ﻛﺘﺎﺑﻪ‬
‫"ﺍﻹﺳﻼﻡ ﻭﺍﻻﺳﺘﺒﺪﺍﺩ ﺍﻟﺴﻴﺎﺳﻲ"‪ ،‬ﻭ"ﻗﺬﺍﺋﻒ ﺍﳊﻖ"‪ ،‬ﻛﻤﺎ ﺃﻧﻪ ﻓﻀﺢ ﻣﺆﺍﻣﺮﺍﺕ ﺍﻷﻋﺪﺍﺀ ﺍﻟﺬﻳﻦ ﻋﻤﻠﻮﺍ ﲜﺪ‬
‫ﻟﻨﺸﺮ ﺍﻻﳓﻼﻝ ﺍﳋﻠﻘﻲ‪ ،‬ﻭﺍﻟﺘﻔﺴﺦ ﺍﻟﻘﻴﻤﻲ‪ ،‬ﻭﺍﻟﺘﺤﻠﻞ ﺍﻻﺟﺘﻤﺎﻋﻲ ﰲ ﺍﻷﻭﺳﺎﻁ ﺍﳌﺼﺮﻳﺔ‪ ،‬ﻭﺍﻹﺳﻼﻣﻴﺔ ﻣﻦ‬
‫ﺧﻼﻝ ﻋﺪﺓ ﻛﺘﺐ ﺃﺑﺮﺯﻫﺎ "ﻇﻼﻡ ﻣﻦ ﺍﻟﻐﺮﺏ"‪ ،‬ﻭ"ﺍﻟﻐﺰﻭ ﺍﻟﺜﻘﺎﰲ ﳝﺘﺪ ﰲ ﻓﺮﺍﻏﻨﺎ"‪ ،‬ﻧﺎﻫﻴﻚ ﻋﻦ ﺗﺼﺪﻳﻪ‬
‫ﻟﻜﻞ ﺃﻧﻮﺍﻉ ﺍﻟﻐﺰﻭ ﺍﻟﱵ ﲢﺎﻭﻝ ﺍﻟﻨﻔﺎﺫ ﺇﱃ ﻗﻠﺐ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ؛ ﻣﺘﺨﺬﺓ ﺻﻮﺭﺍ‪ ،‬ﻭﻋﺒﺎﺭﺍﺕ ﺷﱴ‬
‫ﻛﺎﻟﺸﻴﻮﻋﻴﺔ‪ ،‬ﻭﺍﻟﺮﺃﲰﺎﻟﻴﺔ‪ ،‬ﻭﺍﻟﻌﻠﻤﺎﻧﻴﺔ‪ ،‬ﻭﺍﻟﺘﺒﺸﲑﻳﺔ‪ .‬ﻣﺆﻛﺪﺍ ﺑﺎﺳﺘﻤﺮﺍﺭ ﺃﻥ ﻫﺬﻩ ﺍﻷﳕﺎﻁ ﺍﻟﻐﺎﺯﻳﺔ ﻟﻠﻌﺎﱂ‬
‫) ‪ (96‬رﻣﻀﺎن ﺧﻤﻴﺲ اﻟﻐﺮﻳﺐ‪ :‬اﻟﺸﻴﺦ اﻟﻐﺰاﻟﻲ ‪-‬ﺣﻴﺎﺗﻪ وﻋﺼﺮﻩ وأﺑﺮز ﻣﻦ ﺗﺄﺛﺮ ﺑﻬﻢ ‪ ،-‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ص‪. 161 :‬‬
‫) ‪ (97‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ص‪. 165 – 164 :‬‬
‫ﺍﻹﺳﻼﻣﻲ؛ ﻫﻲ ﺍﻟﱵ ﺟﺮﺗﻪ ﺇﱃ ﻣﻴﺪﺍﻥ ﺍﻟﺘﺨﻠﻒ ﺍﳊﻀﺎﺭﻱ‪ ،‬ﻭﺃﻥ ﺍﻹﺳﻼﻡ ﻫﻮ ﺍﻟﻜﻔﻴﻞ ﺍﻟﻮﺣﻴﺪ ﺑﻀﻤﺎﻥ‬
‫ﺣﻴﺎﺓ ﺍﺟﺘﻤﺎﻋﻴﺔ ﻳﺴﻮﺩﻫﺎ ﺍﻟﻌﺪﻝ‪ ،‬ﻭﺍﳌﺴﺎﻭﺍﺓ‪ ،‬ﻭﺍﻟﺘﻌﺎﻭﻥ‪ ،‬ﻭﳝﻠﺆﻫﺎ ﻋﺎﱂ ﺍﻟﻘﻴﻢ‪ ،‬ﻭﺍﻷﺧﻼﻕ‪ ،‬ﻭﺍﻟﻔﻀﺎﺋﻞ‪.‬‬
‫ﺭﺍﺑﻌﺎ‪ -‬ﺍﻟﺒﻴﺌﺔ ﺍﻟﺜﻘﺎﻓﻴﺔ‪:‬‬
‫ﺇﻥ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﻟﺒﻴﺌﺔ ﺍﻟﺜﻘﺎﻓﻴﺔ ﺍﻟﱵ ﻋﺎﻳﺸﻬﺎ ﺍﻟﻐﺰﺍﱄ‪ ،‬ﻭﺗﻔﺎﻋﻞ ﻣﻌﻬﺎ ﻳﺒﺪﺃ ﻣﻦ ﳎﺎﻝ ﺍﻟﺘﻌﻠﻴﻢ؛ ﻷﻧﻪ‬
‫ﳝﺜﻞ ﻋﺼﺐ ﺍﳊﻴﺎﺓ ﺍﻟﺜﻘﺎﻓﻴﺔ‪ ،‬ﻭﺍﻟﻠﺒﻨﺔ ﺍﻷﺳﺎﺳﻴﺔ ﻟﻨﻤﻮ ﺍﻟﻔﻜﺮ‪ ،‬ﻭﺍﻹﺑﺪﺍﻉ ﺍﻟﺜﻘﺎﰲ‪ ،‬ﻭﺍﳊﻀﺎﺭﻱ ﻟﺪﻯ ﻛﻞ‬
‫ﺍﺠﻤﻟﺘﻤﻌﺎﺕ‪.‬‬
‫ﻟﻘﺪ ﺷﻬﺪ ﺍﻟﺘﻌﻠﻴﻢ ﰲ ﻣﺼﺮ ﻣﻨﺬ ‪1882‬ﻡ ‪-‬ﺗﺎﺭﻳﺦ ﺍﻻﺣﺘﻼﻝ ﺍﻹﳒﻠﻴﺰﻱ ﳌﺼﺮ‪ -‬ﳎﻤﻮﻋﺔ ﻣـﻦ‬
‫ﺍﻹﺟﺮﺍﺀﺍﺕ ﺍﻟﱵ ﺍﲣﺬ‪‬ﺎ ﺑﺮﻳﻄﺎﻧﻴﺎ ﺑﻐﻴﺔ ﺗﻌﻄﻴﻞ ﻣﺴﺎﺭﻩ‪" ،‬ﻭﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﻣﺎ ﺗﺒﻘﻰ ﻣﻦ ﻣﺸﺮﻭﻋﺎﺕ ﳏﻤـﺪ‬
‫ﻋﻠﻲ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ)‪ ،(98‬ﻓﺄﻭﻗﻔﺖ ﺍﻟﺒﻌﺜﺎﺕ ﺇﱃ ﺍﳋﺎﺭﺝ ﲤﺎﻣﺎ ﺳﻨﺔ ‪1895‬ﻡ‪ ،‬ﻭﺟﻌﻠﺖ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴـﺔ ﻟﻐـﺔ‬
‫ﺃﺟﻨﺒﻴﺔ ﰲ ﺍﳌﺪﺍﺭﺱ ﺍﳌﺼﺮﻳﺔ‪ ،‬ﰒ ﺃﻟﻐﺖ ﺍﻟﺘﻌﻠﻴﻢ ﺍﺠﻤﻟﺎﱐ ﰲ ﺃﻏﻠﺐ ﺍﳌﺪﺍﺭﺱ‪ ،‬ﻓﻠﻢ ﺗﻌﺪ ﻧﺴﺒﺔ ﻣﺎ ﺗﻨﻔﻘﻪ ﺍﻟﺪﻭﻟﺔ‬
‫ﻋﻠﻰ ﺍﻟﺘﻌﻠﻴﻢ ﻳﺘﺠﺎﻭﺯ ‪ ،%01‬ﻭﻫﺬﺍ ﰲ ﺍﻟﻔﺘﺮﺓ ﺍﳌﻤﺘﺪﺓ ﺑﲔ ﺳﻨﺔ ‪1900‬ﻡ ﻭ‪1906‬ﻡ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺍﻟﻠﻐـﺔ‬
‫ﺍﻹﳒﻠﻴﺰﻳﺔ ﺃﺻﺒﺤﺖ ﺳﻨﺔ ‪1906‬ﻡ ﺍﻟﻠﻐﺔ ﺍﻟﻮﺣﻴﺪﺓ ﻟﻠﺘﻌﻠﻴﻢ ﺍﻻﺑﺘﺪﺍﺋﻲ ﺑﻨـﺴﺒﺔ ‪ ،%100‬ﻭﻭﺻـﻠﺖ ﰲ‬
‫ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﺜﺎﻧﻮﻱ ﺇﱃ ﻧﺴﺒﺔ ‪ ،%96‬ﻭﰲ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﻌﺎﱄ ﺇﱃ ‪.(99)"%76‬‬
‫ﻭﱂ ﺗﻜﻦ ﻫﺬﻩ ﺍﻹﺟﺮﺍﺀﺍﺕ ﺍﳌﺘﺨﺬﺓ ﻣﻦ ﻃﺮﻑ ﺑﺮﻳﻄﺎﻧﻴﺎ ﺑﺪﻭﻥ ﻫﺪﻑ ﺗﺼﺒﻮ ﺇﱃ ﲢﻘﻴﻘـﻪ‪ ،‬ﺃﻭ‬
‫ﺧﻂ ﺗﻌﺘﺰﻡ ﺍﳌﻀﻲ ﰲ ﺇﻃﺎﺭﻩ‪ ،‬ﺑﻞ ﻟﻘﺪ "ﻛﺎﻧﺖ ﺳﻴﺎﺳﺔ ﺍﻻﺣﺘﻼﻝ ﰲ ﺍﻟﺘﻌﻠﻴﻢ ﺗﻘﺘﻀﻲ ﻭﺿـﻊ ﻣﻨـﺎﻫﺞ‬
‫ﺃﺳﺎﺳﻬﺎ ﺃﻭﻟﻴﺎﺕ ﺍﻟﻘﺮﺍﺀﺓ‪ ،‬ﻭﺍﻟﻜﺘﺎﺑﺔ ﻟﻠﺸﻌﺐ‪ ،‬ﻭﺗﻌﻠﻴﻢ ﻣﺘﻮﺳﻂ ﻟﻌﺪﺩ ﳏﺪﻭﺩ ﻣﻦ ﺃﺑﻨﺎﺀ ﻣﺼﺮ‪ ،‬ﻭﻻ ﺩﺍﻋـﻲ‬
‫ﻷﻛﺜﺮ ﻣﻦ ﺫﻟﻚ ﻓﺎﻹﳒﻠﻴﺰ ﻳﺘﻜﻔﻠﻮﻥ ﺑﺎﻟﻔﻨﻴﲔ‪ ،‬ﻭﺍﳌﻌﻠﻤﲔ ﻣﻦ ﺍﻟﺪﺭﺟﺔ ﺍﻟﻌﻠﻴﺎ")‪.(100‬‬
‫ﻟﻜﻦ ﺛﻮﺭﺓ ‪1919‬ﻡ ﻛﺎﻧﺖ ﲟﺜﺎﺑﺔ ﻋﻬﺪ ﺟﺪﻳﺪ ﻟﻠﺜﻘﺎﻓﺔ ﺍﳌﺼﺮﻳﺔ‪ ،‬ﺇﺫ ﻛﺎﻥ ﻣـﻦ ﻧﺘﺎﺋﺠﻬـﺎ ﺃﻥ‬
‫"ﺍﻧﻄﻠﻘﺖ ‪‬ﻀﺔ ﻭﺍﺳﻌﺔ‪ ،‬ﻭﺟﻬﻮﺩ ﻣﻜﺜﻔﺔ ﻹﺣﻴﺎﺀ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻣﻦ ﺟﺪﻳﺪ‪ ،‬ﻭﺇﻋﺎﺩ‪‬ﺎ ﺇﱃ ﻣﻮﻗﻊ ﺍﻟﺼﺪﺍﺭﺓ‪،‬‬
‫ﻭﺑﺘﺮﺳﻴﺨﻬﺎ ﺑﲔ ﳐﺘﻠﻒ ﺷﺮﺍﺋﺢ ﺍﺠﻤﻟﺘﻤﻊ ﺍﳌﺼﺮﻱ‪ ،‬ﻭﻋﺮﻓﺖ ﺍﳌﺆﺳﺴﺎﺕ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﺗﺰﺍﻳﺪ ﻭﺗـﲑﺓ ﺍﻟﺒﻨـﺎﺀ‪،‬‬
‫ﻭﺍﻟﺘﺸﻴﻴﺪ ﻟﻠﻤﺪﺍﺭﺱ‪ ،‬ﻭﳎﺎﻧﻴﺔ ﺍﻟﺘﻌﻠﻴﻢ‪ .‬ﻛﻤﺎ ﺃﻥ ﻣﺼﺮ ﺷﻬﺪﺕ ‪‬ﻀﺔ ﰲ ﳎﺎﻝ ﺑﻨﺎﺀ ﺍﳉﺎﻣﻌﺎﺕ ﻋﱪ ﳐﺘﻠﻒ‬
‫ﺍﳌﺪﻥ ﺍﳌﺼﺮﻳﺔ‪ ،‬ﻓﻘﺪ ﺣﻈﻴﺖ ﺍﻹﺳﻜﻨﺪﺭﻳﺔ ﲜﺎﻣﻌﺔ ﺍﳌﻠﻚ ﻓﺎﺭﻭﻕ‪ ،‬ﻭﺣﻈﻴﺖ ﻋﲔ ﴰﺲ ﲜﺎﻣﻌﺔ ﺇﺑﺮﺍﻫﻴﻢ‪،‬‬
‫ﻛﻤﺎ ﺣﻈﻴﺖ ﺃﺳﻴﻮﻁ ﲜﺎﻣﻌﺔ ﳏﻤﺪ ﻋﻠﻲ‪ ،‬ﺃﻣﺎ ﺍﻷﺯﻫﺮ؛ ﻓﺈﻧﻪ ﻧﺎﻝ ﻋﻨﺎﻳﺔ ﻛﱪﻯ ﺑﻔﻀﻞ ﺻـﺪﻭﺭ ﻗـﺎﻧﻮﻥ‬
‫) ‪ (98‬ﺣﻜﻢ ﻣﺤﻤﺪ ﻋﻠﻲ ﻣﺼﺮ ﻓﻲ اﻟﻔﺘﺮة ﻣﻦ ‪ 1805‬إﻟﻰ ‪1840‬م‪ ,‬وﻗﺪ ﺗﻤﻴﺰ اﻟﺘﻌﻠﻴﻢ ﻓﻲ ﻋﻬﺪﻩ ﺑﻌﺪة إﻧﺠﺎزات هﺎﻣﺔ آﺎن ﻟﻬﺎ اﻷﺛﺮ اﻟﻜﺒﻴﺮ ﻓﻲ ﻧﻬﻀﺔ ﻣﺼﺮ ﺧﻼل اﻟﻘﺮن‬
‫اﻟﺘﺎﺳﻊ ﻋﺸﺮ‪ ،‬ﻓﻘﺪ أﻧﺸﺄ اﻟﻤﺪارس‪ ,‬وأرﺳﻞ اﻟﺒﻌﺜﺎت إﻟﻰ اﻟﺨﺎرج ﻣﻨﺬ ‪1809‬م‪ ,‬آﻤﺎ أﻧﺸﺄ أول ﻣﻄﺒﻌﺔ ﻓﻲ ﻣﺼﺮ وهﻲ ﻣﻄﺒﻌﺔ ﺑﻮﻻق ﺳﻨﺔ ‪1820‬م‪ ,‬واهﺘﻢ أﻳﻀﺎ ﺑﺎﻟﺘﺮﺟﻤﺔ ﻟﻨﻘﻞ‬
‫ﻋﻠﻮم اﻟﻐﺮب‪ ,‬وﻓﻨﻮﻧﻪ إﻟﻰ ﻟﻐﺎت ﻳﻔﻬﻤﻬﺎ ﻃﻠﺒﺔ اﻟﻤﺪارس اﻟﻤﺼﺮﻳﺔ ) اﻟﻌﺮﺑﻴﺔ واﻟﺘﺮآﻴﺔ (‪.‬‬
‫) ‪ (99‬أﻧﻈﺮ أﺣﻤﺪ ﻃﺮﺑﻴﻦ‪ :‬ﺗﺎرﻳﺦ ﻣﺼﺮ واﻟﺴﻮدان اﻟﺤﺪﻳﺚ واﻟﻤﻌﺎﺻﺮ دراﺳﺔ ﻓﻲ اﻟﺘﻄﻮرات واﻻﺗﺠﺎهﺎت اﻟﺴﻴﺎﺳﻴﺔ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ص‪. 229-228 :‬‬
‫) ‪ (100‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ص‪. 229 :‬‬
‫ﺇﺻﻼﺣﻪ ﺳﻨﺔ ‪1930‬ﻡ‪ ،‬ﻭﺻﺪﻭﺭ ﺍﻟﻘﻮﺍﻧﲔ ﺍﳌﻜﻤﻠـﺔ ﻟـﻪ ﺳـﻨﺔ ‪1936‬ﻡ‪1937 ،‬ﻡ‪1938 ،‬ﻡ‪،‬‬
‫ﻭﲟﻘﺘﻀﺎﻫﺎ ﺃﺻﺒﺢ ﻟﻸﺯﻫﺮ ﻣﻌﺎﻫﺪﻩ‪ ،‬ﻭﻛﻠﻴﺎﺗﻪ‪ ،‬ﻭﺩﺧﻠﺖ ﺇﺻﻼﺣﺎﺕ ﻛﺒﲑﺓ ﰲ ﻣﻨﺎﻫﺠﻪ‪ ،‬ﳑﺎ ﻣﻜﻨﻪ ﻣـﻦ‬
‫ﺍﻟﻘﻴﺎﻡ ﺑﻨﻬﻀﺔ ﻋﻈﻴﻤﺔ ﰲ ﳎﺎﻝ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ")‪.(101‬‬
‫ﻭﳌﺎ ﻛﺎﻥ ﺍﻟﻐﺰﺍﱄ ﰲ ﻫﺬﻩ ﺍﻟﻔﺘﺮﺓ ‪-‬ﻓﺘﺮﺓ ﺇﺻﻼﺣﺎﺕ ﺍﻷﺯﻫﺮ‪ -‬ﻃﺎﻟﺒﺎ ﺑﻪ‪ ،‬ﻓﻘﺪ ﳌﺲ ﲦـﺮﺓ ﻫـﺬﻩ‬
‫ﺍﻹﺻﻼﺣﺎﺕ ﰲ ﺍﻟﺪﺭﺍﺳﺔ‪ ،‬ﻭﰲ ﺍﳌﻨﻬﺞ ﺍﳌﺘﺒﻊ ﻗﺎﺋﻼ ﻋﻨﻬﺎ‪" :‬ﻫﻲ ﺩﺭﺍﺳﺔ ﺣﺴﻨﺔ ﻻ ﳚﻮﺯ ﻭﺻﻔﻬﺎ ﺑﺄ‪‬ﺎ ﺩﻳﻨﻴﺔ‬
‫ﺧﺎﻟﺼﺔ؛ ﻓﺈﻥ ﺍﻟﻌﻠﻮﻡ ﺍﳌﺪﻧﻴﺔ ﻛﺎﻧﺖ ﳍﺎ ﺃﻧﺼﺒﺔ ﳏﺘﺮﻣﺔ… ﻭﺍﳌﻨﻬﺞ ﺍﻟﺬﻱ ﺍﺭﺗﺒﻄﻨﺎ ﺑﻪ ﻛﺎﻥ ﻣـﻦ ﻭﺿـﻊ‬
‫ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﻣﺼﻄﻔﻰ ﺍﳌﺮﺍﻏﻲ؛ ﻭﻫﻮ ﻣﻦ ﻣﺪﺭﺳﺔ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﻋﺒﺪﻩ ﺍﻹﺻﻼﺣﻴﺔ… ﻭﺃﻋﺘﻘﺪ ﺃﻥ ﻫﺬﻩ‬
‫ﺍﻟﻔﺘﺮﺓ ﻣﻦ ﺃﺯﻫﻰ ﻓﺘـﺮﺍﺕ ﺍﻟﺘﺄﻟـﻖ ﺍﻟﻌﻠﻤـﻲ ﻓـﻲ ﺍﻷﺯﻫﺮ")‪.(102‬‬
‫ﻣﻮﺍﺯﺍﺓ ﻣﻊ ﺍﻟﻨﻬﻀﺔ ﺍﻟﱵ ﻋﺮﻓﺘﻬﺎ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﺍﻟﺘﻌﻠﻴﻢ ﲟﺨﺘﻠﻒ ﺃﻃـﻮﺍﺭﻩ؛ ﻛﺎﻧـﺖ ﺍﻟـﺴﺎﺣﺔ‬
‫ﺍﻹﻋﻼﻣﻴﺔ ﺍﳌﺼﺮﻳﺔ ﺗﺸﻬﺪ "‪‬ﻀﺔ ﺻﺤﻔﻴﺔ ﻛﱪﻯ ﴰﻠﺖ ﺍﻟﺼﺤﻒ ﺍﻟﻴﻮﻣﻴﺔ‪ ،‬ﻭﺍﺠﻤﻟﻼﺕ ﺍﻷﺳﺒﻮﻋﻴﺔ ﺍﻟﻌﺎﻣﺔ‪،‬‬
‫ﻭﺍﳌﺘﺨﺼﺼﺔ‪ ،‬ﻛﻤﺎ ﴰﻠﺖ ﺍﺠﻤﻟﻼﺕ ﺍﻟﺸﻬﺮﻳﺔ‪ ،‬ﻭﻛﺎﻧﺖ ﺍﻟﺼﺤﺎﻓﺔ ﻣﺴﺘﻘﻠﺔ ﺃﺣﻴﺎﻧﺎ‪ ،‬ﻭﺗﺎﺑﻌـﺔ ﻟﻸﺣـﺰﺍﺏ‬
‫ﺃﺣﻴﺎﻧﺎ ﺃﺧﺮﻯ‪ ،‬ﻭﻗﺪ ﺗﻨﺎﻓﺴﺖ ﻫﺬﻩ ﺍﻟﺼﺤﺎﻓﺔ ﻟﺮﻓﻊ ﺍﳌﺴﺘﻮﻯ ﺍﻟﻔﻜﺮﻱ‪ ،‬ﻭﺍﻟﺴﻴﺎﺳﻲ ﺑﲔ ﺍﳉﻤﺎﻫﲑ‪.‬‬
‫ﻭﳝﻜﻦ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﻣﻜﺎﻧﺔ ﺍﻟﺼﺤﺎﻓﺔ ﻗﺒﻞ ﺛﻮﺭﺓ ‪ 23‬ﻳﻮﻟﻴﻮ ﺃﻋﻈﻢ ﺑﻜﺜﲑ ﻣﻦ ﻣﻜﺎﻧﺘﻬﺎ ﺑﻌﺪ ﻫـﺬﻩ‬
‫ﺍﻟﺜﻮﺭﺓ‪ ،‬ﺳﻮﺍﺀ ﰲ ﻧﺎﺣﻴﺔ ﺍﻟﻌﺪﺩ‪ ،‬ﺃﻭ ﺍﳊﺮﻳﺔ‪ ،‬ﺃﻭ ﺭﻭﻋﺔ ﺍﻟﺘﺤﺮﻳﺮ‪ ،‬ﻭﺍﻷﺩﺍﺀ")‪ .(103‬ﺃﻣﺎ ﳎﺎﻝ ﺍﻟﻜﺘﺐ ﻓﻘـﺪ‬
‫ﺍﻧﺘﻌﺶ‪ ،‬ﻭﺷﻬﺪ ﺗﺰﺍﻳﺪﺍ ﻛﺒﲑﺍ ﰲ ﺩﻭﺭ ﺍﻟﻨﺸﺮ‪ ،‬ﻭﺍﻟﻄﺒﺎﻋﺔ‪ ،‬ﻭﺍﻟﺘﺮﲨﺔ‪ ،‬ﳑﺎ ﺃﺛﺮﻯ ﺍﻟﺴﺎﺣﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺑﻌﻨـﺎﻭﻳﻦ‬
‫ﻛﺜﲑﺓ‪ ،‬ﻭﻣﺘﻨﻮﻋﺔ ﻣﻦ ﺍﻟﻜﺘﺐ ﺍﻟﻘﻴﻤﺔ ﺍﳌﻠﺒﻴﺔ ﳌﺨﺘﻠﻒ ﺭﻏﺒﺎﺕ‪ ،‬ﻭﺣﺎﺟﺎﺕ ﺍﻟﻘﺮﺍﺀ‪.‬‬
‫ﻟﻜﻦ ﺍﻟﺒﻴﺌﺔ ﺍﻟﺜﻘﺎﻓﻴﺔ ﺍﳌﺼﺮﻳﺔ ﺍﻟﱵ ﺷﻬﺪﺕ ‪‬ﻀﺔ ﺣﻘﻴﻘﻴﺔ ‪-‬ﰲ ﻫﺬﻩ ﺍﻟﻔﺘﺮﺓ‪ -‬ﴰﻠﺖ ﳐﺘﻠﻒ‬
‫ﳎﺎﻻ‪‬ﺎ‪ ،‬ﻭﺟﻮﺍﻧﺒﻬﺎ‪ ،‬ﻋﺮﻓﺖ ﻋﺪﺓ ﻣﻌﺎﺭﻙ‪ ،‬ﻭﻫﺠﻤﺎﺕ ﺍﺳﺘﻬﺪﻓﺖ ﰲ ﺃﻏﻠﺒﻬﺎ ﺍﻟﺪﻳﻦ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﺍﻟﺜﻮﺍﺑﺖ‬
‫ﺍﻟﺮﺍﺳﺨﺔ ﰲ ﻋﻘﻴﺪﺓ ﺍﻟﺘﻮﺣﻴﺪ‪ .‬ﻭﻗﺪ ﺗﻌﺪﺩﺕ ﺍﳉﻬﺎﺕ‪ ،‬ﻭﺍﻟﻘﻮﺍﻋﺪ ﺍﳋﻠﻔﻴﺔ ﳍﺬﻩ ﺍﳌﻌﺎﺭﻙ‪ ،‬ﻭﻫﺬﻩ ﺍﳍﺠﻤﺎﺕ‬
‫ﺑﲔ ﺍﻟﻌﻠﻤﺎﻧﻴﲔ‪ ،‬ﻭﺍﳌﻠﺤﺪﻳﻦ‪ ،‬ﻭﺍﻟﺸﻴﻮﻋﻴﲔ‪ ،‬ﻭﺍﻟﺘﻐﺮﻳﺒﻴﲔ‪ ،‬ﻭﺍﳌﺎﺩﻳﲔ؛ ﺍﻟﺬﻳﻦ ﻭﺇﻥ ﺍﺧﺘﻠﻔﺖ ﻣﻨﻄﻠﻘﺎ‪‬ﻢ‪،‬‬
‫ﻭﻭﺳﺎﺋﻠﻬﻢ؛ ﻓﺈﻥ ﺃﻫﺪﺍﻓﻬﻢ ﺍﲢﺪﺕ ﻟﻀﺮﺏ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺯﻋﺰﻋﺔ ﻛﻴﺎﻧﻪ‪.‬‬
‫ﻭﻫﻨﺎ ﺑﺮﺯ ﺍﻟﻐﻴﻮﺭﻭﻥ ﻋﻠﻰ ﺩﻳﻨﻬﻢ‪ ،‬ﻭﲪﻠﻮﺍ ﻟﻮﺍﺀ ﺍﻟﺪﻓﺎﻉ ﻋﻨﻪ‪ ،‬ﻭﺍﻟﺬﻭﺩ ﻋﻦ ﲪﺎﻩ؛ ﻓﻜﺎﻥ ﺍﻟﻐﺰﺍﱄ‬
‫ﻭﺍﺣﺪﺍ ﻣﻨﻬﻢ ﺟﺎﺑﻪ ﻫﺬﻩ ﺍﳍﺠﻤﺎﺕ ﺑﺎﻧﺘﻘﺎﺩﺍﺗﻪ‪ ،‬ﻭﺭﺩﻭﺩﻩ ﺍﻟﻘﻴﻤﺔ ﺍﻟﱵ ﺃﻭﺩﻋﻬﺎ ﰲ ﻛﺘﺒﻪ ﺍﻟﻜﺜﲑﺓ‪ .‬ﻭﻣﻨﻬﺎ‬
‫ﻛﺘﺎﺏ "ﻣﻦ ﻫﻨﺎ ﻧﻌﻠﻢ"‪ ،‬ﻭ"ﺩﻓﺎﻉ ﻋﻦ ﺍﻟﻌﻘﻴﺪﺓ ﻭﺍﻟﺸﺮﻳﻌﺔ ﺿﺪ ﻣﻄﺎﻋﻦ ﺍﳌﺴﺘﺸﺮﻗﲔ"‪ ،‬ﻭ"ﺍﻟﻐﺰﻭ ﺍﻟﺜﻘﺎﰲ ﳝﺘﺪ‬
‫) ‪ (101‬أﻧﻈﺮ أﺣﻤﺪ ﺷﻠﺒﻲ‪ :‬ﻣﻮﺳﻮﻋﺔ اﻟﺘﺎرﻳﺦ اﻹﺳﻼﻣﻲ‪) ،‬اﻟﻘﺎهﺮة‪ ،‬ﻣﻜﺘﺒﺔ اﻟﻨﻬﻀﺔ اﻟﻤﺼﺮﻳﺔ‪ ،‬ط‪1990 ،03 :‬م( ج‪ ،09 :‬ص‪. 52 :‬‬
‫) ‪ (102‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﻗﺼﺔ ﺣﻴﺎة‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪. 160 :‬‬
‫) ‪ (103‬أﺣﻤﺪ ﺷﻠﺒﻲ‪ :‬ﻣﻮﺳﻮﻋﺔ اﻟﺘﺎرﻳﺦ اﻹﺳﻼﻣﻲ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ج‪ ،09 :‬ص‪. 53 :‬‬
‫ﰲ ﻓﺮﺍﻏﻨﺎ"‪ ،‬ﻭ"ﺻﻴﺤﺔ ﲢﺬﻳﺮ ﻣﻦ ﺩﻋﺎﺓ ﺍﻟﺘﻨﺼﲑ"‪ ،‬ﻛﻤﺎ ﺃﻥ ﺍﻟﻐﺰﺍﱄ ﺭﻓﺾ ﺑﺸﺪﺓ‪ ،‬ﻭﺟﺎﺑﻪ ﺑﻘﻮﺓ ﺍﳌﺸﺮﻭﻉ‬
‫ﺍﻟﺬﻱ ﺭﻋﺘﻪ ﺟﻴﻬﺎﻥ ‪-‬ﺯﻭﺟﺔ ﺍﻟﺮﺋﻴﺲ ﺃﻧﻮﺭ ﺍﻟﺴﺎﺩﺍﺕ‪ -‬ﻭﺍﻟﺬﻱ ﻛﺎﻥ ﻳﺮﻣﻲ ﺇﱃ ﺗﻐﻴﲑ ﻗﺎﻧﻮﻥ ﺍﻷﺣﻮﺍﻝ‬
‫ﺍﻟﺸﺨﺼﻴﺔ ﰲ ﻣﺼﺮ ﲟﺎ ﻳﻨﺎﰲ ﺗﻌﺎﻟﻴﻢ ﺍﻹﺳﻼﻡ ﺍﳊﻨﻴﻒ‪.‬‬
‫ﻭﳑﺎ ﺷﻬﺪﻩ ﺍﻟﻐﺰﺍﱄ ﻣﻦ ﲢﺪﻳﺎﺕ ﻓﻜﺮﻳﺔ‪ ،‬ﻭﺛﻘﺎﻓﻴﺔ؛ ﺭﺩﻩ ﻋﻠﻰ ﻛﻞ ﺍﻷﻃﺮﺍﻑ ﺍﻟﱵ ﺳﻌﺖ ﺇﱃ‬
‫ﺳﻠﺐ ﺍﳌﺮﺃﺓ ﺍﳌﻜﺎﻧﺔ ﺍﻟﺮﺍﻗﻴﺔ ﺍﻟﱵ ﻣﻨﺤﻬﺎ ﺇﻳﺎﻫﺎ ﺍﻟﺪﻳﻦ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻓﻜﺎﻥ ﻛﺘﺎﺑﻪ "ﻗﻀﺎﻳﺎ ﺍﳌﺮﺃﺓ ﺑﲔ ﺍﻟﺘﻘﺎﻟﻴﺪ‬
‫ﺍﻟﺮﺍﻛﺪﺓ ﻭﺍﻟﻮﺍﻓﺪﺓ" ﺇﻧﺼﺎﻓﺎ ﻟﻠﻤﺮﺃﺓ ﳑﺎ ﻳﺘﺠﺎﺫ‪‬ﺎ ﻣﻦ ﺍﻟﻜﺒﺖ ﻭﺍﻟﺘﻘﻴﻴﺪ‪ ،‬ﺃﻭ ﺍﻟﺘﻔﺴﺦ ﻭﺍﻟﺘﺤﻠﻞ‪.‬‬
‫ﻭﻫﻜﺬﺍ ﺗﺒﺪﻭ ﻣﻼﻣﺢ ﺍﻟﺒﻴﺌﺔ ﺍﻟﺜﻘﺎﻓﻴﺔ ﺍﳌﺼﺮﻳﺔ ﺍﻟﱵ ﻋﺎﻳﺸﻬﺎ ﺍﻟﻐﺰﺍﱄ ﻣﺘﺮﺍﻭﺣﺔ ﺑﲔ ﺍﻻﻧﻘﺒﺎﺽ‪،‬‬
‫ﻭﺍﻟﺘﻤﺪﺩ‪ ،‬ﻭﺑﲔ ﺍﻟﺘﺸﺪﺩ‪ ،‬ﻭﺍﻻﻧﻔﺮﺍﺝ‪ .‬ﻭﺍﻟﺬﻱ ﻳﻈﻬﺮ ﲜﻼﺀ ﻓﻴﻬﺎ؛ ﻫﻮ ﺗﻔﺎﻋﻞ ﺍﻟﻐﺰﺍﱄ ﻣﻌﻬﺎ‪ ،‬ﻭﺗﺄﺛﺮﻩ ‪‬ﺎ‪،‬‬
‫ﻭﺑﻜﻞ ﻣﺎ ﲪﻠﺘﻪ ﺑﲔ ﺟﻨﺒﺎ‪‬ﺎ ﻣﻦ ﺍﻷﺣﺪﺍﺙ‪ ،‬ﻭﺍﻟﻮﻗﺎﺋﻊ‪ ،‬ﻭﺗﺄﺛﺮﻩ ‪‬ﺎ ﻛﺎﻥ ﻳﺘﺠﺴﺪ ﰲ ﻣﻮﺍﻗﻔﻪ ﺍﳉﺮﻳﺌﺔ‪،‬‬
‫ﻭﻛﺘﺎﺑﺎﺗﻪ ﺍﻟﺸﺠﺎﻋﺔ ﺍﻟﱵ ﻛﺎﻧﺖ ﺗﻠﻘﻰ ﺍﻟﺘﺄﻳﻴﺪ‪ ،‬ﻭﺍﻹﻗﺒﺎﻝ ﻟﺪﻯ ﺍﳉﻤﺎﻫﲑ ﺍﻟﻌﺮﻳﻀﺔ‪ .‬ﻋﻠﻰ ﺍﻟﻌﻜﺲ ﲤﺎﻣﺎ ﻣﻦ‬
‫ﻣﻮﻗﻒ ﺍﻟﺴﻠﻄﺎﺕ ﺍﻟﻌﻠﻴﺎ ﺍﻟﱵ ﻛﺎﻧﺖ ﻛﺜﲑﺍ ﻣﺎ ﺗﺼﺎﺩﺭ ﻛﺘﺒﻪ‪ ،‬ﻭﲤﻨﻊ ﻧﺸﺮﻫﺎ‪ ،‬ﻭﺗﺪﺍﻭﳍﺎ ﺑﲔ ﺍﻟﻘﺮﺍﺀ ﻟﻌﻠﻤﻬﺎ‬
‫ﲟﺪﻯ ﻓﻌﺎﻟﻴﺘﻬﺎ‪ ،‬ﻭﺗﺄﺛﲑﻫﺎ ﻋﻠﻴﻬﻢ‪.‬‬
‫ﰲ ﺍﻷﺧﲑ‪ ،‬ﻭﺑﻌﺪ ﺍﻟﺘﻌﺮﻑ ﻋﻠﻰ ﺃﻫﻢ ﺍﻷﺣﺪﺍﺙ‪ ،‬ﻭﺍﻟﻮﻗﺎﺋﻊ ﺍﻟﱵ ﺍﻛﺘﻨﻔـﺖ ﺍﻟﺒﻴﺌـﺔ ﺍﻟـﺴﻴﺎﺳﻴﺔ‪،‬‬
‫ﻭﺍﻻﻗﺘﺼﺎﺩﻳﺔ‪ ،‬ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﺍﻟﺜﻘﺎﻓﻴﺔ ﻟﻠﻔﺘﺮﺓ ﺍﻟﱵ ﻋﺎﻳﺸﻬﺎ ﺍﻟﻐﺰﺍﱄ‪ ،‬ﳝﻜﻨﲏ ﺍﻟﻘﻮﻝ؛ ﺑﺄﻥ ﺍﻟﻐﺰﺍﱄ ﻛـﺎﻥ‬
‫ﻣﺘﺄﺛﺮﺍ‪ ،‬ﻭﻣﺆﺛﺮﺍ ﻓﻴﻤﺎ ﺣﻮﻟﻪ‪ ،‬ﻣﺘﻔﺎﻋﻼ ﻣﻊ ﳐﺘﻠﻒ ﺍﻷﺣﺪﺍﺙ ﺍﻟﱵ ﺷﻬﺪﻫﺎ‪ ،‬ﻭﻣﺴﺘﻔﻴﺪﺍ ﻣﻦ ﺃﻏﻠﺐ ﺍﻟﺘﺠﺎﺭﺏ‬
‫ﺍﻟﱵ ﺧﺎﺿﻬﺎ‪ ،‬ﺃﻭ ﶈﻬﺎ‪ .‬ﳑﺎ ﻳﺆﻛﺪ ﺃﻥ ﺃﻭﱃ ﺩﻭﺍﻋﻲ ﺍﻫﺘﻤﺎﻣﻪ ﺑﺘﺨﻠﻒ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ؛ ﻛﺎﻧﺖ ﻣﻨﺒﺜﻘﺔ ﻣﻦ‬
‫ﻫﺬﺍ ﺍﻟﺘﻔﺎﻋﻞ‪ ،‬ﺇﺫ ﺃﻥ ﻧﻈﺮﺗﻪ ﻟﻮﺍﻗﻊ ﺍﳌﺴﻠﻤﲔ ‪-‬ﺑﻜﻞ ﻣﺎ ﲪﻠﺘﻪ ﻣﻦ ﺻﻮﺭ ﺍﳌﻌﺎﻧﺎﺓ‪ ،‬ﻭﺍﳌﺂﺳﻲ ﻭﺍﻻﺿﻄﻬﺎﺩ‪-‬‬
‫ﺷﻜﻠﺖ ﻟﻪ ﺣﺎﻓﺰﺍ ﻗﻮﻳﺎ ﻹﻧﻜﺎﺭ ﻫﺬﺍ ﺍﻟﻮﺿﻊ‪ ،‬ﻭﺭﻓﻀﻪ‪ ،‬ﻭﺩﺍﻓﻌﺎ ﺟﺎﺩﺍ ﻹﳚﺎﺩ ﺍﳊﻞ ﺍﻟﻜﻔﻴـﻞ ﺑﺘﺨﻠـﻴﺺ‬
‫ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺑﺮﺍﺛﻦ ﺍﻟﺘﺨﻠﻒ‪.‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﱐ‪ :‬ﻋﻼﻗﺔ ﺍﻟﻐﺰﺍﱄ ﺑﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬
‫ﺇﻥ ﺍﻋﺘﺒﺎﺭ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺇﺣﺪﻯ ﺩﻭﺍﻋﻲ ﺍﻫﺘﻤﺎﻡ ﺍﻟﻐﺰﺍﱄ ﺑﺘﺨﻠﻒ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﺑﺄﻧﻪ ﻣﻦ‬
‫ﺃﺑﺮﺯ ﺍﳌﺆﺛﺮﺍﺕ ﰲ ﺗﻮﺟﻴﻪ ﻋﻨﺎﻳﺘﻪ ﺇﱃ ﻫﺬﻩ ﺍﻟﻘﻀﻴﺔ؛ ﺃﻣﺮ ﻳﺴﺘﻠﺰﻡ ﺍﻟﺘﻄﺮﻕ ﺇﱃ ﺍﻟﻌﻼﻗﺔ ﺍﻟﱵ ﲨﻌﺖ ﺑﲔ‬
‫ﺍﻟﻐﺰﺍﱄ ﻭﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻭﻛﺎﻧﺖ ﺳﺒﺒﺎ ﰲ ﺫﻟﻚ‪ .‬ﻭﺍﻟﻮﺍﺿﺢ ﻣﻦ ﺗﺘﺒﻊ ﺍﻟﺴﲑﺓ ﺍﻟﺬﺍﺗﻴﺔ ﻟﻠﻐﺰﺍﱄ؛ ﺃﻥ ﺃﻭﻝ‬
‫ﳏﻄﺔ ﰲ ﺣﻴﺎﺗﻪ ﺍﻟﻌﻠﻤﻴﺔ ﻛﺎﻧﺖ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺃﻳﻦ ﻧﺸﺄ ﺃﻭﻝ ﺍﺗﺼﺎﻝ ﺑﻴﻨﻪ‪ ،‬ﻭﺑﲔ ﻛﺘﺎﺏ ﺍﷲ ‪ ،Υ‬ﻭﺍﻟﺬﻱ‬
‫ﺳﺄﺗﻄﺮﻕ ﻓﻴﻤﺎ ﻳﻠﻲ ﺇﱃ ﺃﻫﻢ ﻣﺎ ﻣﻴﺰﻩ‪:‬‬
‫ﺃﻭﻻ‪ -‬ﺣﻔﻆ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪:‬‬
‫ﲟﺠﺮﺩ ﺑﻠﻮﻍ ﻋﻤﺮﻩ ﲬﺲ ﺳﻨﻮﺍﺕ؛ ﻛﺎﻥ ﺍﻟﻐﺰﺍﱄ ﺭﻓﻘﺔ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺯﻣﻼﺋﻪ ﰲ ﻛﺘﺎﺏ ﺍﻟﻘﺮﻳـﺔ‪،‬‬
‫ﳛﻔﻈﻮﻥ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻳﺘﻌﻠﻤﻮﻥ ﲨﻠﺔ ﻣﻦ ﻣﺒﺎﺩﺉ ﺍﳊﺴﺎﺏ‪ ،‬ﻭﺍﻹﻣﻼﺀ‪ ،‬ﺣﱴ ﺇﺫﺍ ﺃﰎ ﻋﺸﺮﺓ ﺃﻋﻮﺍﻡ‪ ،‬ﻛﺎﻥ ﻗﺪ‬
‫ﺣﻔﻆ ﺍﻟﻘﺮﺁﻥ ﻛﻠﻪ‪ ،‬ﻭﻳﻌﻮﺩ ﺍﻟﻔﻀﻞ ﰲ ﺫﻟﻚ ﺇﱃ ﺍﻟﻮﺍﻟﺪ ﺍﻟﺬﻱ ﺑﺬﻝ ﻛﻞ ﺟﻬﺪﻩ ﻣﻦ ﺃﺟﻞ ﺍﻟﺘﻌﺠﻴﻞ ﲝﻔﻆ‬
‫ﺍﺑﻨﻪ ﻟﻠﻘﺮﺁﻥ‪ .‬ﻫﺬﺍ ﺍﻟﻮﺍﻟﺪ ﺍﻟﺬﻱ ﻛﺎﻥ ﺑﺪﻭﺭﻩ ﺣﺎﻓﻈﺎ ﻟﻠﻘﺮﺁﻥ‪ ،‬ﱂ ﳚﺪ ﺻﻌﻮﺑﺔ ﰲ ﲢﻘﻴﻖ ﺃﻣﻠـﻪ‪ ،‬ﻭﺗﻨﻔﻴـﺬ‬
‫ﺍﻟﱪﻧﺎﻣﺞ ﺍﻟﺬﻱ ﺳﻄﺮﻩ ﻟﺬﻟﻚ‪ ،‬ﻓﻘﺪ ﺃﺧﺬ ﻳﺘﻌﺎﻭﻥ ﻣﻊ ﻓﻘﻬﺎﺀ ﺍﻟﻜﺘﺎﺏ ﻋﻠﻰ ﺃﻻ ﻳﻀﻴﻊ ﺍﺑﻨﻪ ﺍﻟﻮﻗﺖ ﺳﺪﻯ‪،‬‬
‫ﻭﻛﺎﻥ ﺍﻻﺑﻦ "ﳛﻔﻆ ﺣﺼﺘﻪ ﺍﳌﻘﺮﺭﺓ ﻋﻠﻰ ﺍﻟﺸﻴﺦ‪ ،‬ﻭﻳﻀﻴﻒ ﺇﻟﻴﻬﺎ ﺣﺼﺔ ﺃﺧﺮﻯ ﻋﻠـﻰ ﻭﺍﻟـﺪﻩ")‪،(104‬‬
‫ﻭﻫﻜﺬﺍ ﳒﺢ ﺑﺮﻧﺎﻣﺞ ﺍﻷﺏ‪ ،‬ﻭﺁﺗﻰ ﲦﺮﻩ ﻳﻮﻡ ﺃﰎ ﺍﻻﺑﻦ ﺣﻔﻆ ﺍﻟﻘﺮﺁﻥ ﻭﻫﻮ ﻃﻔﻞ ﺻﻐﲑ‪.‬‬
‫ﺇﻻ ﺃﻥ ﺍﻟﻐﺰﺍﱄ ﺍﻟﺬﻱ ﲤﻜﻦ ﰲ ﻏﻀﻮﻥ ﲬﺲ ﺳﻨﻮﺍﺕ ﻣﻦ ﺣﻔﻆ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻭﺟﺪ ﻧﻔـﺴﻪ‬
‫ﺑﻌﺪ ﻣﺪﺓ ﻗﺪ ﻧﺴﻴﻪ ﲤﺎﻣﺎ‪ ،‬ﻭﰲ ﺫﻟﻚ ﻳﻘﻮﻝ‪" :‬ﺩﺧﻠﺖ ﻣﻌﻬﺪ ﺍﻹﺳﻜﻨﺪﺭﻳﺔ ﺍﻟﺪﻳﲏ ﻋﻘﺐ ﺍﻧﺘـﻬﺎﺀ ﻣﺮﺣﻠـﺔ‬
‫ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﺑﻌﺪ ﺑﻀﻊ ﺳﻨﲔ ﻛﻨﺖ ﻗﺪ ﻧﺴﻴﺖ ﺍﻟﻘﺮﺁﻥ ﻛﻠﻪ‪ ،‬ﻭﺿﺎﻋﺖ ﺟﻬﻮﺩ ﺃﻫﻠﻲ ﺳﺪﻯ")‪ .(105‬ﻓﻤـﺎ‬
‫ﻛﺎﻥ ﻣﻨﻪ ﺇﻻ ﺍﻹﺻﺮﺍﺭ ﻋﻠﻰ ﺇﻋﺎﺩﺓ ﺍﻟﻌﻼﻗﺔ ﺑﻴﻨﻪ ﻭﺑﲔ ﻛﺘﺎﺏ ﺍﷲ ‪ ،Υ‬ﻭﺍﳊﺮﺹ ﻋﻠﻰ ﺗﻮﺛﻴﻘﻬﺎ ﻣﻦ ﺟﺪﻳﺪ‬
‫ﻗﺎﺋﻼ‪" :‬ﺃﺩﺭﻛﺘﲏ ﻧﻔﺤﺔ ﻣﻦ ﺭﲪﺔ ﺍﷲ‪ ،‬ﻓﻌﺰﻣﺖ ﺃﻥ ﺃﻣﻬﺮ ﰲ ﺍﻟﻘﺮﺁﻥ ﻣﺮﺓ ﺃﺧﺮﻯ‪ ،‬ﻭﻇﻠﻠﺖ ﺃﻛﺎﻓﺢ ﰲ ﻫﺬﺍ‬
‫ﺍﻟﺴﺒﻴﻞ ﳓﻮ ﲬﺲ ﺳﻨﲔ‪ ،‬ﲬﺲ ﺳﻨﲔ ﻃﻮﺍﻝ ﻛﻨﺖ ﺃﻗﺮﺃ "ﺍﻟﺮﺑﻊ" ﳓﻮ ﻋﺸﺮ ﻣﺮﺍﺕ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﻳﻌﺰ ﻋﻠﻲ‬
‫ﺣﻔﻈﻪ‪ ،‬ﻭﻛﺎﺩ ﺍﻟﻴﺄﺱ ﳜﺎﻣﺮﱐ‪ ،‬ﻭﻟﻜﲏ ﺻﺎﺑﺮﺕ ﺍﻷﻳﺎﻡ‪ ،‬ﻭﲢﻤﻠﺖ ﺍﻟﻌﻨﺎﺀ‪ ،‬ﻭﺭﺟﻮﺕ ﺍﳋﲑ")‪ ،(106‬ﻭ‪‬ـﺬﺍ‬
‫ﺍﻟﻜﻔﺎﺡ ﲤﻜﻦ ﺍﻟﻐﺰﺍﱄ ﻣﻦ ﺇﻋﺎﺩﺓ‪ ،‬ﻭﺗﻮﺛﻴﻖ ﻋﻼﻗﺘﻪ ﺑﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺑﺈﻋﺎﺩﺓ ﺣﻔﻈﻪ ﻣﻦ ﺟﺪﻳﺪ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ -‬ﺗﺪﺑﺮ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪:‬‬
‫ﺑﻌﺪ ﺃﻥ ﺃﰎ ﺍﻟﻐﺰﺍﱄ ﺣﻔﻆ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺑﻘﻲ ﻷﻣﺪ ﻃﻮﻳﻞ ﻳﺘﻠﻮﻩ؛ ﻭﻫﻮ ﻻ ﻳﻌـﻲ ﻣﻌﺎﻧﻴـﻪ‪ ،‬ﻭﻻ‬
‫ﻳﺪﺭﻙ ﺣﻘﻴﻘﺔ ﻣﻀﺎﻣﻴﻨﻪ؛ ﻷﻥ ﺣﻔﻆ ﺍﻟﻄﻔﻞ –ﺑﺪﺍﻫﺔ‪ -‬ﻳﻨﺼﺐ ﻋﻠﻰ ﺍﻟﺸﻜﻞ ﺩﻭﻥ ﺍﳌﻮﺿﻮﻉ‪ ،‬ﻭﻳﺒﲎ ﻋﻠﻰ‬
‫ﺍﻷﻟﻔﺎﻅ ﻻ ﺍﳌﻌﺎﱐ‪ .‬ﻭﻣﻊ ﻣﺮﻭﺭ ﺍﻷﻳﺎﻡ‪ ،‬ﻭﺍﻟﺴﻨﲔ‪ ،‬ﻭﺗﻌﻤﻖ ﺍﻟﻮﻋﻲ ﺍﻟﻔﻜﺮﻱ ﻟﺪﻳﻪ‪ ،‬ﻭﺭﺳﻮﺧﻪ ﰲ ﳐﺘﻠـﻒ‬
‫ﺍﻟﻌﻠﻮﻡ‪ ،‬ﻭﺍﳌﻌﺎﺭﻑ‪ ،‬ﻭﺍﻛﺘﺴﺎﺑﻪ ﻟﺮﺻﻴﺪ ﻻ ﺑﺄﺱ ﺑﻪ‪ -‬ﻣﻦ ﺍﻟﺘﺠﺎﺭﺏ ﰲ ﺷﱴ ﺍﳌﻴﺎﺩﻳﻦ؛ ﺃﻳﻘﻦ ﺍﻟﻐﺰﺍﱄ ﻣﺪﻯ‬
‫ﺃﳘﻴﺔ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻭﺃﺩﺭﻙ ﺃﻧﻪ ﻟﻴﺲ ﳎﺮﺩ ﻛﺘﺎﺏ ﻟﻠﺘﻼﻭﺓ‪ ،‬ﻭﺍﻟﺘﻌﺒﺪ ﻓﺤﺴﺐ‪ ،‬ﺑﻞ ﺇﻧﻪ ﺍﻟﻜﺘـﺎﺏ‬
‫ﺍﻟﻮﺣﻴﺪ ﺍﻟﺬﻱ ﲤﻜﻦ ﺃﺗﺒﺎﻋﻪ ﺑﻘﻴﺎﺩﺓ ﺭﺳﻮﻝ ﺍﷲ ‪ ρ‬ﻣﻦ ﺇﻗﺎﻣﺔ ﺃﻛﱪ‪ ،‬ﻭﺃﻋﻈﻢ ﺩﻭﻟﺔ‪ ،‬ﻭﺣﻀﺎﺭﺓ ﺇﺳـﻼﻣﻴﺔ‪،‬‬
‫ﻭﺑﺎﻟﺘﺎﱄ ﻓﺈﻥ ﻫﺬﻩ ﺍﳌﻜﺎﻧﺔ ﺍﻟﻜﺒﲑﺓ ﻟﻪ‪ ،‬ﺗﻔﺮﺽ ﻋﻠﻰ ﺃﺗﺒﺎﻋﻪ ﺑﻌﺪ ﺗﻼﻭ‪‬ﻢ ﻟﻪ‪ ،‬ﺃﻥ ﻳﺘﻌﻬـﺪﻭﻩ ﺑﺎﻟﺪﺭﺍﺳـﺔ‪،‬‬
‫) ‪ (104‬ﻣﺤﻤﺪ اﻟﻤﺠﺬوب‪ :‬اﻟﺸﻴﺦ ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ اﻟﺴﻘﺎ ﺿﻤﻦ ﻣﺤﺎﺿﺮات اﻟﺸﻴﺦ ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ ﻓﻲ إﺻﻼح اﻟﻔﺮد واﻟﻤﺠﺘﻤﻊ‪ ،‬ﺟﻤﻊ وإﻋﺪاد‪ :‬ﻗﻄﺐ ﻋﺒﺪ اﻟﺤﻤﻴﺪ ﻗﻄﺐ‪،‬‬
‫)اﻟﺠﺰاﺋﺮ‪ ،‬ﻣﻜﺘﺒﺔ رﺣﺎب‪ ،‬د‪.‬ط ‪ ،‬د‪ .‬ت( ص‪.18 :‬‬
‫) ‪ (105‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﻧﻈﺮات ﻓﻲ اﻟﻘﺮﺁن‪) ،‬اﻟﺠﺰاﺋﺮ‪ ،‬ﺷﺮآﺔ اﻟﺸﻬﺎب‪ ،‬د ‪ .‬ط‪ ،‬د‪ .‬ت( ص‪. 268 :‬‬
‫) ‪ (106‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ‪ ،‬ص‪. 269 :‬‬
‫ﻭﺍﻟﺘﺪﺑﺮ‪ ،‬ﻭﺍﻟﺘﺤﻠﻴﻞ ﻛﻲ ﻳﻘﻔﻮﺍ ﻋﻠﻰ ﻋﻮﺍﻣﻞ ﳒﺎﺡ ﺍﳉﻴﻞ ﺍﻷﻭﻝ‪ ،‬ﻭﺃﺳﺒﺎﺏ ‪‬ﻮﺿﻬﻢ‪ ،‬ﻭﺑﻠﻮﻏﻬﻢ ﻗﻤﺔ ﺍﺠﻤﻟﺪ‬
‫ﺍﳊﻀﺎﺭﻱ‪.‬‬
‫ﻭﻣﻦ ﻫﻨﺎ ﺑﺎﻟﺬﺍﺕ ﺗﻮﻃﺪﺕ ﺻﻠﺔ ﺍﻟﻐﺰﺍﱄ ﺑﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻭﺍﺯﺩﺍﺩﺕ ﺻـﺤﺒﺘﻪ ﻟـﻪ ﺑـﺎﻟﺘﻼﻭﺓ‪،‬‬
‫ﻭﺍﻟﺘﻤﻌﻦ‪ ،‬ﻭﺍﻟﺘﻔﻘﻪ ﰲ ﺁﻳﺎﺗﻪ‪ ،‬ﻭﺳﻮﺭﻩ ﺣﱴ ﺃﻥ ﻳﻮﺳﻒ ﺍﻟﻘﺮﺿﺎﻭﻱ ﻗﺎﻝ ﻋﻨﻪ‪" :‬ﺍﻟﺸﻴﺦ ﺍﻟﻐـﺰﺍﱄ ﺭﺟـﻞ‬
‫ﻗﺮﺁﱐ‪ ،‬ﻓﻬﻮ ﻣﻊ ﺍﻟﻘﺮﺁﻥ ﺃﺑﺪﺍ‪ ،‬ﻳﺪﱘ ﺍﻟﻘﺮﺍﺀﺓ ﻟﻪ‪ ،‬ﻭﺍﻟﺘﺄﻣﻞ ﻓﻴﻪ‪ ،‬ﻭﺍﻟﺘﺪﺑﺮ ﻵﻳﺎﺗﻪ… ﻭﻫﻮ ﺩﺍﺋﻢ ﺍﻟﺘﺪﺑﺮ ﻟﻜﺘﺎﺏ‬
‫ﻚ‬
‫ﺏ ﹶﺃ‪‬ﻧ ‪‬ﺰﹾﻟﻨ‪‬ﺎ ‪‬ﻩ ِﺇﹶﻟﻴ‪‬ـ ‪‬‬
‫ﺍﷲ‪ ،‬ﺇﳝﺎﻧﺎ ﺃﻥ ﲦﺮﺓ ﺍﻟﺘﻼﻭﺓ ﺍﻟﺘﺪﺑﺮ‪ ،‬ﻭﺍﻟﺘﺬﻛﺮ ﻛﻤﺎ ﻗﺎﻝ ﺍﷲ ‪ Ι‬ﰲ ﻭﺻﻒ ﺍﻟﻘﺮﺁﻥ‪ِ }:‬ﻛﺘ‪‬ﺎ ‪‬‬
‫‪‬ﻣﺒ‪‬ﺎ ‪‬ﺭ ‪‬ﻙ ِﻟ‪‬ﻴﺪ‪‬ﺑ‪‬ﺮ‪‬ﻭﺍ ﺁﻳ‪‬ﺎِﺗ ِﻪ ‪‬ﻭِﻟ‪‬ﻴ‪‬ﺘ ﹶﺬﻛﱠ ‪‬ﺮ ﺃﹸﻭﻟﹸﻮ ﺍﹾﻟﹶﺄﹾﻟﺒ‪‬ﺎ ِ‬
‫ﺏ {)‪.(108)"(107‬‬
‫ﱂ ﺗﻔﺘﺮ ﺻﺤﺒﺔ ﺍﻟﻐﺰﺍﱄ ﻟﻠﻘﺮﺁﻥ ﻋﻠﻰ ﻣﺮ ﺍﻟﺴﻨﲔ‪ ،‬ﻭﱂ ﺗﻜﻦ ﺍﻷﻳﺎﻡ ﺗﺰﻳﺪﻫﺎ ﺇﻻ ﻗـﻮﺓ‪ ،‬ﻭﲤﺎﺳـﻜﺎ‬
‫ﺑﺪﺕ ﺁﺛﺎﺭﳘﺎ ﺟﻠﻴﺔ ﰲ ﻗﺪﺭﺗﻪ ﺍﻟﻔﺎﺋﻘﺔ ﻋﻠﻰ ﻗﺮﺍﺀﺓ ﳐﺘﻠﻒ ﺍﻟﺘﺠﺎﺭﺏ‪ ،‬ﻭﺍﻟﻘﻀﺎﻳﺎ ﺍﳌﻌﺎﺻﺮﺓ ﰲ ﺿﻮﺀ ﺍﻟﻘﺮﺁﻥ‬
‫ﺍﻟﻜﺮﱘ‪ ،‬ﻭﲤﻜﻨﻪ ﻣﻦ ﺍﻻﺳﺘﺸﻬﺎﺩ ﺍﻟﺪﻗﻴﻖ ﰲ ﺷﱴ ﺍﳌﻮﺍﺿﻴﻊ‪ ،‬ﻭﺍﳌﺴﺎﺋﻞ ﺍﻟﱵ ﻳﻄﺮﻗﻬﺎ ﺑﺎﻵﻳﺎﺕ ﺍﻟﻜﺮﳝـﺎﺕ‪،‬‬
‫ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺗﺄﻛﻴﺪﻩ ﺍﳌﺴﺘﻤﺮ ﻋﻠﻰ ﻣﺪﻯ ﺃﳘﻴﺔ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺗﻀﻤﻨﻪ ﻟﻜﻞ ﺍﳌﻌﺎﻳﲑ‪ ،‬ﻭﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﺗﻜﻔـﻞ‬
‫ﻟﻸﻓﺮﺍﺩ‪ ،‬ﻭﺍﺠﻤﻟﺘﻤﻌﺎﺕ ﺍﳊﻴﺎﺓ ﺍﳌﺘﻜﺎﻣﻠﺔ‪ ،‬ﻭﺍﻟﺮﺍﻗﻴﺔ ﺑﻔﻀﻞ ﻣﻌﺎﳉﺘﻪ ﻟﺸﱴ ﺍﺠﻤﻟﺎﻻﺕ‪ ،‬ﻭﺍﳌﻴﺎﺩﻳﻦ؛ ﺳﻮﺍﺀ ﺍﳌﺎﺩﻳﺔ‬
‫ﻣﻨﻬﺎ‪ ،‬ﺃﻭ ﺍﳌﻌﻨﻮﻳﺔ ﻓﻬﻮ ﻛﻤﺎ ﻗﺎﻝ ﻋﻨﻪ‪" :‬ﺇﻥ ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ ﻭﻓﺮ ﻟﻠﻨﻬﻀﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻦ ﻋﻨﺎﺻﺮ ﺍﻟﻮﺟـﻮﺩ‪،‬‬
‫ﻭﺍﻻﻛﺘﻤﺎﻝ ﻣﺎﻻ ﺗﺴﺘﻄﻴﻊ ﺻﻨﻌﻪ ﺃﻟﻒ ﻭﺯﺍﺭﺓ ﻟﻠﺪﻋﺎﻳﺔ ﲡﻨﺪ ﻓﻴﻬﺎ ﻟﺘﻐﺬﻳﺔ ﺍﻟﻌﻮﺍﻃﻒ‪ ،‬ﻭﺍﻵﺭﺍﺀ ﺁﻻﻑ ﺍﻷﻗﻼﻡ‬
‫ﺍﻟﻮﺍﻋﻴﺔ‪ ،‬ﻭﺍﻷﻟﺴﻨﺔ ﺍﳊﺎﺩﺓ")‪.(109‬‬
‫ﻭﻫﺬﺍ ﺗﺄﻛﻴﺪ ﻋﻠﻰ ﺃﻥ "ﻛﻞ ﻣﻮﺍﻗﻒ ﺍﻟﺸﻴﺦ ﺍﻟﻐﺰﺍﱄ ﺍﻟﻔﻜﺮﻳﺔ‪ ،‬ﻭﺁﺭﺍﺋﻪ ﺍﻟﺘﺠﺪﻳﺪﻳﺔ ﻣﺴﺘﻮﺣﺎﺓ ﻣـﻦ‬
‫ﻓﻬﻢ ﺍﻟﺮﺟﻞ ﻟﻜﺘﺎﺏ ﺍﷲ ﺍﻟﺬﻱ ﻛﺎﻥ ﲰﲑﻩ ﰲ ﻭﺣﺪﺗﻪ‪ ،‬ﻭﺃﻧﻴﺴﻪ ﰲ ﻣﻌﺮﻛﺘﻪ ﺿﺪ ﺍﻟﺘﺨﻠﻒ‪ ،‬ﻭﺍﻟـﺬﻫﻮﻝ‬
‫ﺍﳊﻀﺎﺭﻱ‪ ،‬ﻭﺍﻟﺘﻴﻪ ﺍﻟﻔﻜﺮﻱ ﺍﻟﺬﻱ ﺁﻝ ﺇﻟﻴﻪ ﺍﺠﻤﻟﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ ﰲ ﺍﻟﻌﻬﻮﺩ ﺍﳌﺘﺄﺧﺮﺓ")‪.(110‬‬
‫ﺛﺎﻟﺜﺎ‪ :‬ﺳﻨﻦ ﺍﷲ ﺍﻟﻜﻮﻧﻴﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﻋﻼﻗﺘﻬﺎ ﺑﺘﺨﻠﻒ ﺍﳌﺴﻠﻤﲔ‬
‫ﺣﲔ ﲢﺪﺙ ﺍﻟﻐﺰﺍﱄ ﻋﻦ ﺿﺮﻭﺭﺓ ﺗﺪﺑﺮ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻭﺃﳘﻴﺔ ﺫﻟﻚ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻔـﺮﺩ ﻭﺍﺠﻤﻟﺘﻤﻊ؛‬
‫ﻓﺈﻧﻪ ﻛﺎﻥ ﻳﺮﻣﻲ ﺇﱃ ﻟﻔﺖ ﺍﻧﺘﺒﺎﻩ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺗﻮﺟﻴﻪ ﺍﻫﺘﻤﺎﻣﻬﻢ ﺇﱃ ﺃﻥ ﺍﻟﻘﺼﺺ ﺍﻟﺬﻱ ﺍﺣﺘﻞ ﺣﻴﺰﺍ ﻛﺒﲑﺍ‬
‫ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﱂ ﻳﺮﺩ ﺠﻤﻟﺮﺩ ﺗﺴﻠﻴﺔ ﺃﲰﺎﻋﻬﻢ‪ ،‬ﻭﺇﻣﺘﺎﻋﻬﺎ ﺑﺮﻭﺍﻳﺎﺕ ﺍﻷﻣﻢ ﺍﻟﺴﺎﺑﻘﺔ‪ ،‬ﻭﺍﻟﺸﻌﻮﺏ ﺍﻟﻐﺎﺑﺮﺓ‪،‬‬
‫) ‪ (107‬ﺳﻮرة ‪ :‬ص‪ ،‬اﻵﻳﺔ‪.29 :‬‬
‫) ‪ (108‬ﻳﻮﺳﻒ اﻟﻘﺮﺿﺎوي‪ :‬اﻟﻐﺰاﻟﻲ آﻤﺎ ﻋﺮﻓﺘﻪ ‪-‬رﺣﻠﺔ ﻧﺼﻒ ﻗﺮن‪ ،-‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ص‪.131 :‬‬
‫) ‪ (109‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﻧﻈﺮات ﻓﻲ اﻟﻘﺮﺁن‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.16 :‬‬
‫) ‪ (110‬ﻣﺤﻤﺪ دراﺟﻲ‪ :‬ﻣﻌﺎﻟﻢ ﻣﻨﻬﺞ ﺣﻀﺎري ﻓﻲ اﻟﺘﻔﺴﻴﺮ ﻋﻨﺪ اﻟﺸﻴﺦ اﻟﻐﺰاﻟﻲ‪ ،‬ﻣﺠﻠﺔ رؤى‪ ،‬ﺑﺎرﻳﺲ‪ ،‬ﻣﺮآﺰ اﻟﺪراﺳﺎت اﻟﺤﻀﺎرﻳﺔ‪،‬ع‪ ،19/18 :‬س‪2003 ،4 :‬م‪ ،‬ص‪:‬‬
‫‪.104‬‬
‫ﺑﻞ ﻷﻧﻪ ﳛﺘﻮﻱ ﻋﻠﻰ ﲨﻠﺔ ﻣﻦ ﺳﻨﻦ ﺍﷲ ﺍﻟﻜﻮﻧﻴﺔ ﺍﻟﱵ ﺗﻘﻮﻡ ﰲ ﺇﻃﺎﺭﻫﺎ ﺍﻷﻣﻢ ﺃﻭ ﺗﻨﺪﺛﺮ‪ ،‬ﻭﺗﺮﺗﻔﻊ ﰲ ﻇﻠﻬﺎ‬
‫ﺍﳊﻀﺎﺭﺍﺕ ﺃﻭ ﺗﻨﻬﺎﺭ‪ ،‬ﻭﺗﺮﺗﻘﻲ ﰲ ﻛﻨﻔﻬﺎ ﺍﻟﺸﻌﻮﺏ ﻭﺍﻷﻗﻮﺍﻡ ﺃﻭ ﺗﻔﲎ‪.‬‬
‫ﺇﻥ ﻫﺬﺍ ﺍﻟﻘﺼﺺ ﰲ ﺣﻘﻴﻘﺘﻪ "ﻗﻄﻊ ﻣﻦ ﺍﳊﻴﺎﺓ ﺍﳌﺎﺿﻴﺔ‪ ،‬ﺍﺳﺘﺮﺟﻌﻬﺎ ﺍﻟﻮﺣﻲ ﺍﻷﻋﻠـﻰ ﻟﻠﺘﻌﻠـﻴﻢ‪،‬‬
‫ﻭﺍﻻﻋﺘﺒﺎﺭ… ﻭﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻋﻨﺪﻣﺎ ﻳﻘﺺ ﻳﻨﻔﺦ ﺍﳊﻴﺎﺓ ﰲ ﺍﻟﻘﺮﻭﻥ ﺍﳍﺎﻣﺪﺓ ﻓﺈﺫﺍ ﻫﻲ ﺣﻴﺔ ﺗﺴﻌﻰ‪ ،‬ﻧﺴﻤﻊ‬
‫ﻓﻴﻬﺎ ﺿﺠﻴﺞ ﺍﻟﻌﺮﺍﻙ ﺑﲔ ﺍﶈﻘﲔ‪ ،‬ﻭﺍﳌﺒﻄﻠﲔ")‪ ،(111‬ﻭﻗﺪ ﺍﻋﺘﱪ ﺍﻟﻐﺰﺍﱄ ﺍﻟﻘﺼﺺ ﻣﻦ ﺃﳒﻊ ﺍﻟﻄﺮﻕ ﺍﻟـﱵ‬
‫ﺍﺗﺒﻌﻬﺎ ﺍﻟﻘﺮﺁﻥ ﻟﺘﺄﺩﻳﺐ ﺍﻟﻨﻔﻮﺱ‪ ،‬ﻭﺳﻴﺎﺳﺔ ﺍﳉﻤﺎﻋﺎﺕ‪ ،‬ﻭﺍﺳﺘﺌﺼﺎﻝ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻷﻣﺮﺍﺽ ﺍﻻﺟﺘﻤﺎﻋﻴـﺔ؛‬
‫ﺫﻟﻚ ﺃﻧﻪ ﻋﻨﺪﻣﺎ ﻳﻘﺺ ﻋﻠﻴﻨﺎ ﺃﺣﻮﺍﻝ ﺍﳊﻀﺎﺭﺍﺕ ﺍﻟﺴﺎﺑﻘﺔ‪ ،‬ﻭﲡﺎﺭﺏ ﺍﻷﻣﻢ ﺍﻷﻭﱃ‪ ،‬ﻓﺈﻧـﻪ ﻳـﺴﻮﻕ ﻟﻨـﺎ‬
‫ﺃﺳﺒﺎﺏ ﻗﻴﺎﻣﻬﺎ‪ ،‬ﻭﺑﻘﺎﺋﻬﺎ‪ ،‬ﻭﻋﻠﻞ ﺳﻘﻮﻃﻬﺎ‪ ،‬ﻭﺯﻭﺍﳍﺎ‪ ،‬ﻣﻮﺿﺤﺎ ﻟﻨﺎ ﺃﻥ ﻛﻞ ﺫﻟﻚ ﺧﺎﺿﻊ ﻟﻘﻮﺍﻧﲔ ﺇﳍﻴﺔ ﻻ‬
‫ﺗﺘﺒﺪﻝ‪ ،‬ﻭﻻ ﺗﺘﺨﻠﻒ‪ ،‬ﻭﻻ ﲢﺎﰊ ﺃﺣﺪﺍ ﻣﻬﻤﺎ ﺗﻐﲑ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﻭﺍﳌﻜﺎﻥ‪ ،‬ﻓﻬﻲ ﻛﻤﺎ ﻃﺒﻘﺖ ﻋﻠـﻰ ﺍﻷﻣـﻢ‬
‫ﺍﳌﺘﻘﺪﻣﺔ‪ ،‬ﻓﺈ‪‬ﺎ ‪-‬ﻻ ﳏﺎﻟﺔ‪ -‬ﺗﻄﺒﻖ ﻋﻠﻰ ﺍﻷﻣﻢ ﺍﳌﺘﺄﺧﺮﺓ‪.‬‬
‫ﺴﻤ‪‬ﻮﺍ ﺑِﺎﻟﻠﱠ ِﻪ ‪‬ﺟ ‪‬ﻬ ‪‬ﺪ ﹶﺃ‪‬ﻳﻤ‪‬ﺎِﻧ ِﻬ ‪‬ﻢ ﹶﻟِﺌ ‪‬ﻦ ﺟ‪‬ﺎ َﺀ ‪‬ﻫ ‪‬ﻢ ‪‬ﻧﺬِﻳ ‪‬ﺮ‬
‫ﻭﻗﺪ ﻧﺒﻪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺇﱃ ﺫﻟﻚ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ } :‬ﻭﹶﺃ ﹾﻗ ‪‬‬
‫ﺽ‬
‫ﹶﻟ‪‬ﻴﻜﹸﻮ‪‬ﻧ ‪‬ﻦ ﹶﺃ ‪‬ﻫﺪ‪‬ﻯ ِﻣ ‪‬ﻦ ِﺇ ‪‬ﺣﺪ‪‬ﻯ ﺍﹾﻟﺄﹸ ‪‬ﻣ ِﻢ ﹶﻓﹶﻠﻤ‪‬ﺎ ﺟ‪‬ﺎ َﺀ ‪‬ﻫ ‪‬ﻢ ‪‬ﻧﺬِﻳ ‪‬ﺮ ﻣ‪‬ﺎ ﺯ‪‬ﺍ ‪‬ﺩ ‪‬ﻫ ‪‬ﻢ ِﺇﻟﱠﺎ ﻧ‪‬ﻔﹸﻮﺭﹰﺍ )‪ (42‬ﺍ ‪‬ﺳِﺘ ﹾﻜﺒ‪‬ﺎﺭﹰﺍ ﻓِﻲ ﺍﹾﻟﹶﺄ ‪‬ﺭ ِ‬
‫ﺖ ﺍﻟﻠﱠ ِﻪ‬
‫ﺠ ‪‬ﺪ ِﻟﺴ‪‬ﻨ ِ‬
‫ﲔ ﹶﻓﹶﻠ ‪‬ﻦ ‪‬ﺗ ِ‬
‫ﺖ ﺍﹾﻟﹶﺄ ‪‬ﻭِﻟ ‪‬‬
‫ﺴ‪‬ﻴ ِﺊ ﻭ‪‬ﻻ ‪‬ﻳﺤِﻴ ‪‬ﻖ ﺍﹾﻟ ‪‬ﻤ ﹾﻜ ‪‬ﺮ ﺍﻟﺴ‪‬ﻴ‪ ‬ﹸﺊ ِﺇﻟﱠﺎ ِﺑﹶﺄ ‪‬ﻫِﻠ ِﻪ ﹶﻓ ‪‬ﻬ ﹾﻞ ‪‬ﻳ‪‬ﻨ ﹸﻈﺮ‪‬ﻭ ﹶﻥ ِﺇﻟﱠﺎ ﺳ‪‬ﻨ ‪‬‬
‫‪‬ﻭ ‪‬ﻣ ﹾﻜ ‪‬ﺮ ﺍﻟ ‪‬‬
‫ﺤﻮِﻳ ﹰ‬
‫ﺖ ﺍﻟﻠﱠ ِﻪ ‪‬ﺗ ‪‬‬
‫ﺠ ‪‬ﺪ ِﻟﺴ‪‬ﻨ ِ‬
‫ﻼ ‪‬ﻭﹶﻟ ‪‬ﻦ ‪‬ﺗ ِ‬
‫‪‬ﺗ‪‬ﺒﺪِﻳ ﹰ‬
‫ﻼ {)‪ .(112‬ﺇﻥ ﻫﺬﻩ ﺍﻟﺴﻨﻦ ﺛﺎﺑﺘﺔ ﰲ ﺇﻃﺎﺭ ﺍﳊﻀﺎﺭﺍﺕ ﺍﻟﺒﺸﺮﻳﺔ‪،‬‬
‫ﻭﺍ‪‬ﻴﺎﺭ ﺍﻷﻣﻢ‪ ،‬ﻭﺍﻧﺘﺼﺎﺭﺍ‪‬ﺎ‪ ،‬ﲤﺎﻣﺎ ﻛﻤﺎ ﻫﻲ ﺛﺎﺑﺘﺔ ﰲ ﺇﻃﺎﺭ ﺍﳌﺎﺩﺓ‪ ،‬ﻭﻫﻲ ﺩﻗﻴﻘﺔ ﺩﻗﺔ ﺍﻟﻘﻮﺍﻧﲔ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﱵ‬
‫ﺗﺴﻤﺢ ﲜﺮﻱ ﺍﻟﺴﻔﻦ ﰲ ﺍﻟﺒﺤﺎﺭ‪ ،‬ﻭﺩﻭﺭﺍﻥ ﺍﻵﻻﺕ ﰲ ﺍﳌﺼﺎﻧﻊ‪.‬‬
‫ﻭﰲ ﺧﻀﻢ ﺗﺘﺒﻊ ﺍﻟﻐﺰﺍﱄ ﻟﺘﺎﺭﻳﺦ ﺍﳊﻀﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺭﺻﺪﻩ ﳊﺎﻻﺕ ﺍﻟﻘﻮﺓ‪ ،‬ﻭﺍﻟﻀﻌﻒ ﺍﻟـﱵ‬
‫ﻛﺎﻧﺖ ﺗﻌﺘﺮﻳﻬﺎ‪ ،‬ﺃﻛﺪ ﻟﻨﺎ ﺃﻥ ﺍﳌﺴﻠﻤﲔ ﻛﺎﻧﻮﺍ ‪-‬ﻃﻴﻠﺔ ﺍﻟﻘﺮﻭﻥ ﺍﻷﺭﺑﻌﺔ ﻋﺸﺮ‪ -‬ﻳﺘﻘﺪﻣﻮﻥ ﺣﻴﻨﺎ‪ ،‬ﻭﻳﺘﺨﻠﻔﻮﻥ‬
‫ﺣﻴﻨﺎ ﺁﺧﺮ ﺗﺒﻌﺎ ﻷﺧﺬﻫﻢ ﺑﺎﻟﺴﻨﻦ ﺍﻟﻜﻮﻧﻴﺔ‪ ،‬ﺃﻭ ﻏﻔﻠﺘﻬﻢ ﻋﻨﻬﺎ‪ ،‬ﻭﻫﻢ ﰲ ﺍﻟﻘﺮﻧﲔ ﺍﻷﺧﲑﻳﻦ ﻳﺸﻬﺪﻭﻥ ﲣﻠﻔﺎ‬
‫) ‪ (111‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ ‪ :‬اﻟﻤﺤﺎور اﻟﺨﻤﺴﺔ ﻟﻠﻘﺮﺁن اﻟﻜﺮﻳﻢ ‪)،‬دﻣﺸﻖ‪،‬دار اﻟﻘﻠﻢ ‪،‬ط‪1421، 03:‬هـ‪2000 ،‬م( ص‪.100:‬‬
‫) ‪ (112‬ﺳﻮرة‪ :‬ﻓﺎﻃﺮ‪ ،‬اﻵﻳﺘﻴﻦ‪.43-42 :‬‬
‫ﺭﻫﻴﺒﺎ ﰲ ﲨﻴﻊ ﺍﳌﻴﺎﺩﻳﻦ؛ ﻷ‪‬ﻢ ﺟﻬﻠﻮﺍ‪ ،‬ﺃﻭ ﲡﺎﻫﻠﻮﺍ ﺍﻟﺴﻨﻦ ﺍﻟﻜﻮﻧﻴﺔ‪ ،‬ﻭﻋﻄﻠﻮﺍ ﺍﻟﻌﻤﻞ ‪‬ﺎ ﻓﻬﻢ "ﻳﻘـﺮﺅﻭﻥ‬
‫ﻗﺼﺺ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺘﺴﻠﻴﺔ‪ ،‬ﻭﻳﺴﻤﻌﻮﻥ ﺃﻧﺒﺎﺀ ﺍﳊﻀﺎﺭﺍﺕ ﺍﳌﺪﺑﺮﺓ‪ ،‬ﻭﺍﻷﻣﻢ ﺍﳍﺎﻟﻜﺔ ﻭﻛﺄﻥ ﺍﻟﻜﻼﻡ ﻟﻐﲑﻫـﻢ‪،‬‬
‫ﻭﺍﻟﻐﺮﻳﺐ ﺃ‪‬ﻢ ﺳﻜﻨﻮﺍ ﻣﺴﺎﻛﻦ ﺍﻟﺬﻳﻦ ﻇﻠﻤﻮﺍ ﺃﻧﻔﺴﻬﻢ‪ ،‬ﻭﻫﻢ ﻳﺆﻣﻠﻮﻥ ﺍﳋﲑ! ﻭﻭﻗﻊ ﻣﻨﻬﻢ‪ ،‬ﻭﻻ ﻳﺰﺍﻝ ﻳﻘﻊ‬
‫ﺍﻋﻮﺟﺎﺝ ﺧﻠﻘﻲ‪ ،‬ﻭﺳﻴﺎﺳﻲ ﻳﺘﺮﻓﻊ ﺍﻵﺧﺮﻭﻥ ﻋﻨـﻪ‪ ،‬ﻭﻣـﻊ ﺫﻟـﻚ ﳛـﺴﺒﻮﻥ ﺃﻧﻔـﺴﻬﻢ ﻋﺒـﺎﺩ ﺍﷲ‬
‫ﺍﳌﺨﻠﺼﲔ")‪.(113‬‬
‫ﻭﺍﻧﻄﻼﻗﺎ ﻣﻦ ﻫﺬﺍ ﺍﻟﻮﺍﻗﻊ ﺍﳌﺆﺳﻒ؛ ﺭﻛﺰ ﺍﻟﻐﺰﺍﱄ ﺟﻬﻮﺩﻩ ﻋﻠﻰ ﺿﺮﻭﺭﺓ ﻋـﻮﺩﺓ ﺍﳌـﺴﻠﻤﲔ ﺇﱃ‬
‫ﻛﺘﺎ‪‬ﻢ‪ ،‬ﻭﺇﺩﺭﺍﻙ ﺍﳊﻘﺎﺋﻖ‪ ،‬ﻭﺍﻟﺴﻨﻦ ﺍﻹﳍﻴﺔ ﺍﻟﱵ ﻳﺰﺧﺮ ‪‬ﺎ ﻗﺮﺁ‪‬ﻢ‪ ،‬ﻣﻦ ﺧﻼﻝ ﻣﻨﻬﺞ ﺳـﻄﺮﻩ ﻟـﺬﻟﻚ‪،‬‬
‫ﻭﺟﻌﻠﻪ ﻗﺎﺋﻤﺎ ﻋﻠﻰ ﲨﻠﺔ ﺃﺳﺲ ﺑﺪﺍ ﱄ ﺃ‪‬ﺎ ﺗﺘﻤﺜﻞ ﰲ ﻣﺎ ﻳﺄﰐ‪:‬‬
‫‪ -1‬ﺃﻛﺪ ﺍﻟﻐﺰﺍﱄ ﺃﻥ ﺍﻟﺘﺨﻠﻒ ﺍﳊﻀﺎﺭﻱ‪ ،‬ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻣﻦ ﻃﺒﻴﻌﺔ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ؛ ﻓﺈﻧﻪ ﺃﺿﺤﻰ ﻭﺍﻗﻌﺎ‬
‫ﻓﻴﻬﺎ‪ ،‬ﻭﺃﺯﻣﺔ ﻋﺎﺭﺿﺔ ﻻ ﺑﺪ ﻣﻦ ﲡﺎﻭﺯﻫﺎ‪ ،‬ﻭﺍﻟﺘﺨﻠﺺ ﻣﻨﻬﺎ‪.‬‬
‫‪ -2‬ﺑﲔ ﺍﻟﻐﺰﺍﱄ ﻟﻠﻤﺴﻠﻤﲔ؛ ﺃﻥ ﺣﻘﻴﻘﺔ ﻣﺎ ﺃﺻﺎ‪‬ﻢ ﻣﻦ ﺍﻟﺘﺨﻠﻒ ﺍﳊﻀﺎﺭﻱ؛ ﻫﻮ ﺍﺑﺘﻌﺎﺩﻫﻢ ﻋﻤـﺎ ﻫـﻮ‬
‫ﻣﻮﺟﻮﺩ ﰲ ﻛﺘﺎ‪‬ﻢ ﺍﻟﻜﺮﱘ‪ ،‬ﻭﺍﳌﺘﻤﺜﻞ ﰲ ﺳﻨﻦ ﺍﷲ ﺍﻟﻜﻮﻧﻴﺔ ﰲ ﺑﻘﺎﺀ ﺍﻷﻣﻢ‪ ،‬ﻭﻫﻼﻛﻬﺎ‪.‬‬
‫‪ -3‬ﻗﺪﻡ ﺍﻟﻐﺰﺍﱄ ﳕﺎﺫﺝ ﻣﻦ ﻫﺬﻩ ﺍﻟﺴﻨﻦ ‪-‬ﺍﻟﻘﻮﺍﻧﲔ‪ -‬ﻣﺜﺒﺘﺎ ﺍﺭﺗﺒﺎﻃﻬﺎ‪ ،‬ﻭﺍﺗﺼﺎﳍﺎ ﺑﻮﺍﻗﻊ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﻣـﻦ‬
‫ﺃﻣﺜﻠﺔ ﺫﻟﻚ)‪:(114‬‬
‫ﺽ ﻭ‪‬ﻻ ﹶﻓﺴ‪‬ﺎﺩﹰﺍ ﻭ‪‬ﺍﹾﻟﻌ‪‬ﺎِﻗﺒ‪‬ـ ﹸﺔ‬
‫ﺠ ‪‬ﻌﹸﻠﻬ‪‬ﺎ ِﻟﱠﻠﺬِﻳ ‪‬ﻦ ﻻ ﻳ‪‬ﺮِﻳﺪ‪‬ﻭ ﹶﻥ ‪‬ﻋﹸﻠﻮ‪‬ﹰﺍ ﻓِﻲ ﺍﹾﻟﹶﺄ ‪‬ﺭ ِ‬
‫ﻚ ﺍﻟﺪ‪‬ﺍ ‪‬ﺭ ﺍﻟﹾﺂ ِﺧ ‪‬ﺮﺓﹸ ‪‬ﻧ ‪‬‬
‫ﺃ‪ -‬ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ِ }:‬ﺗ ﹾﻠ ‪‬‬
‫ِﻟ ﹾﻠ ‪‬ﻤ‪‬ﺘﻘِﲔ { )‪ .(115‬ﻓﻬﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ؛ ﻗﺎﻧﻮﻥ ﻣﻠﺨﺺ ﻟﻌﻮﺍﻗﺐ ﺍﳊﻜﻢ ﺍﻟﻔﺮﺩﻱ‪ ،‬ﻭﺍﻻﺳﺘﺒﺪﺍﺩ ﺍﻟﺴﻴﺎﺳﻲ‪،‬‬
‫ﻭﻋﻮﺍﻗﺐ ﺍﻟﻄﻐﻴﺎﻥ ﺍﻻﻗﺘﺼﺎﺩﻱ‪ ،‬ﻭﺍﻻﻏﺘﺮﺍﺭ ﺑﺎﳌﺎﻝ ﺍﻟﻌﺮﻳﺾ ﺍﻟﺬﻱ ﺃﻓﺎﺿﺖ ﺳﻮﺭﺓ ﺍﻟﻘﺼﺺ ﰲ ﺷـﺮﺣﻪ‪،‬‬
‫ﻟﻜﻦ ﺍﳌﺴﻠﻤﲔ ﱂ ﻳﺴﺘﻔﻴﺪﻭﺍ ﻣﻦ ﻫﺬﺍ ﺍﻟﻘﺎﻧﻮﻥ ﰲ ﳏﺎﺭﺑﺔ ﺍﻟﻔﺮﻋﻮﻧﻴﺔ ﺍﳊﺎﻛﻤﺔ‪ ،‬ﻭﺍﻟﻘﺎﺭﻭﻧﻴﺔ ﺍﻟﻜﺎﻧﺰﺓ ﺍﻟـﱵ‬
‫ﻃﺒﻌﺖ ﺃﻏﻠﺐ ﺍﻟﺒﻠﺪﺍﻥ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬
‫ﺡ ﺍﻟﻠﱠ ِﻪ ِﺇﻟﱠﺎ ﺍﹾﻟ ﹶﻘ ‪‬ﻮ ‪‬ﻡ ﺍﹾﻟﻜﹶﺎِﻓﺮ‪‬ﻭ ﹶﻥ{ )‪.(116‬‬
‫ﺡ ﺍﻟﻠﱠ ِﻪ ِﺇﻧ‪ ‬ﻪ ﻻ ‪‬ﻳ‪‬ﻴﹶﺄﺱ‪ِ ‬ﻣ ‪‬ﻦ ‪‬ﺭ ‪‬ﻭ ِ‬
‫ﺏ‪ -‬ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ } :‬ﻭ‪‬ﻻ ‪‬ﺗ‪‬ﻴﹶﺄﺳ‪‬ﻮﺍ ِﻣ ‪‬ﻦ ‪‬ﺭ ‪‬ﻭ ِ‬
‫ﻓﻬﺬﺍ ﻗﺎﻧﻮﻥ ﻳﻔﻴﺪ‪ ،‬ﻭﻳﻨﺺ ﻋﻠﻰ ﺍﻻﺳﺘﻨﺎﺩ ﺇﱃ ﺍﷲ ‪ Ι‬ﰲ ﺍﺭﺗﻘﺎﺏ ﻣﺴﺘﻘﺒﻞ ﺃﻓﻀﻞ ﻣﻬﻤﺎ ﺃﻇﻠﻤﺖ ﺍﻵﻓﺎﻕ ﰲ‬
‫ﻣﺮﺃﻯ ﺍﻟﻌﲔ‪ ،‬ﺇﻻ ﺃﻥ ﺍﳌﺴﻠﻤﲔ ﻻ ﻳﻄﺒﻘﻮﻥ ﻫﺬﺍ ﺍﻟﻘﺎﻧﻮﻥ ﰲ ﺗﻨﺸﺌﺔ ﺷﺒﺎ‪‬ﻢ‪ ،‬ﻭﺃﺑﻨﺎﺋﻬﻢ‪.‬‬
‫) ‪ (113‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﺳﺮ ﺗﺄﺧﺮ اﻟﻌﺮب واﻟﻤﺴﻠﻤﻴﻦ‪ ) ،‬ﻗﺴﻨﻄﻴﻨﺔ‪ ,‬دار اﻟﺒﻌﺚ‪ ,‬د‪ .‬ط‪1406 ,‬هـ‪1986 ،‬م( ص‪.29 :‬‬
‫) ‪ (114‬أﻧﻈﺮ‪ :‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ‪ ،‬ص‪. 32-30 :‬‬
‫) ‪ (115‬ﺳﻮرة‪ :‬اﻟﻘﺼﺺ‪ ،‬اﻵﻳﺔ‪. 83 :‬‬
‫) ‪ (116‬ﺳﻮرة‪ :‬ﻳﻮﺳﻒ‪ ،‬اﻵﻳﺔ‪. 87 :‬‬
‫‪ -4‬ﺍﻋﺘﱪ ﺍﻟﻐﺰﺍﱄ ﺃﻥ ﺩﺭﺍﺳﺔ ﺍﻟﺴﻨﻦ ﺍﻹﳍﻴﺔ ﰲ ﺍﻟﻜﻮﻥ ﺣﻴﺎﺓ‪ ،‬ﻭﳕﺎﺀ ﻟﻠﻌﻘﺎﺋﺪ‪ ،‬ﻭﺍﻷﺧﻼﻕ‪ ،‬ﻭﻗﺪﻡ ﺩﺭﺍﺳﺘﻬﺎ‬
‫ﻋﻠﻰ ﻓﺮﻭﻉ ﺍﻟﻔﻘﻪ ﺑﺎﻋﺘﺒﺎﺭﻫﺎ ﺃﺻﻮﻻ ﻓﻘﺎﻝ‪" :‬ﻭﻣﻬﻤﺎ ﻛﺎﻥ ﺍﻟﻮﺯﻥ ﻟﻔﺮﻭﻉ ﺍﻟﻔﻘﻪ ﻓﻬﺬﻩ ﺍﻷﺻﻮﻝ ﺃﺳـﺒﻖ‪،‬‬
‫ﻭﺍﻟﻌﻜﻮﻑ ﻋﻠﻴﻬﺎ ﺃﺟﺪﻯ")‪(117‬؛ ﻷ‪‬ﺎ ﺗﻜﻔﻞ ﺍﳊﻀﺎﺭﺍﺕ‪ ،‬ﻭﲢﺼﻦ ﺍﻷﻣﻢ‪.‬‬
‫‪ -5‬ﻭﺃﺧﲑﺍ ﺩﻋﺎ ﺍﻟﻐﺰﺍﱄ ﺇﱃ ﺗﺪﺑﺮ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﺃﺟﻞ ﺍﺳﺘﺜﻤﺎﺭ ﺍﻟﺴﻨﻦ ﺍﻟﱵ ﺣﻮﺍﻫﺎ ﺑﲔ ﻃﻴﺎﺗـﻪ ﺍﳌﺒﺎﺭﻛـﺔ‬
‫ﻗﺎﺋﻼ‪" :‬ﻻ ﺑﺪ ﻣﻦ ﺍﻟﺘﺪﺑﺮ… ﻓﺈﺫﺍ ﺗﺪﺑﺮﻧﺎ ﺍﻵﻳﺎﺕ ﻧﻘﻠﻨﺎﻫﺎ ﺇﱃ ﺣﻘﻮﻝ ﺍﳌﻤﺎﺭﺳﺔ ﻋﻠـﻰ ﺍﻷﻗـﻞ‪ ،‬ﺃﻭ ﺇﱃ‬
‫ﻣﻴﺎﺩﻳﻦ ﺍﻟﺴﻠﻮﻙ ﻟﻨﻌﺮﻑ ﻛﻴﻒ ﻧﻌﻤﻞ ﻫﺬﻩ ﺍﻵﻳﺔ ﻓﻴﻤﺎ ﻧﻌﺎﱐ ﻣﻨﻪ‪ ،‬ﻭﻓﻴﻤﺎ ﻧﻮﺍﺟﻬﻪ")‪.(118‬‬
‫ﺑﻌﺪ ﻫﺬﻩ ﺍﳉﻮﻟﺔ ﺍﻟﺴﺮﻳﻌﺔ ﺍﻟﱵ ﺣﺎﻭﻟﺖ ﻣﻦ ﺧﻼﳍﺎ ﺗﺼﻮﻳﺮ ﺍﻟﻌﻼﻗﺔ ﺍﻟﱵ ﲨﻌﺖ ﺑﲔ ﺍﻟﻐﺰﺍﱄ‪،‬‬
‫ﻭﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻭﻛﺎﻥ ﳍﺎ ﺗﺄﺛﲑ ﰲ ﺗﻮﺟﻴﻪ ﻋﻨﺎﻳﺘﻪ‪ ،‬ﻭﺍﻫﺘﻤﺎﻣﻪ ﺑﺘﺨﻠﻒ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻡ ﳝﻜﻨﲏ ﺍﻟﻘﻮﻝ؛ ﺃﻥ‬
‫ﺍﻟﻐﺰﺍﱄ ﺍﻟﺬﻱ ﺍﺭﺗﺒﻂ ﺑﺎﻟﻘﺮﺁﻥ ‪-‬ﺗﻼﻭﺓ ﻭﺗﺪﺑﺮﺍ ﻭﺗﻄﺒﻴﻘﺎ‪ -‬ﻭﺍﻃﻠﻊ ﻋﻠﻰ ﺣﻘﻴﻘﺔ ﺍﻟﺴﻨﻦ ﺍﻹﳍﻴﺔ ﰲ ﺍﻟﻜﻮﻥ‪،‬‬
‫ﺗﺄﺳﻒ ﻛﺜﲑﺍ ﻣﻦ ﺍﳌﻔﺎﺭﻗﺔ ﺍﻟﻌﺠﻴﺒﺔ ﺍﳊﺎﺻﻠﺔ ﺑﲔ ﻣﺎ ﻫﻮ ﻣﻮﺟﻮﺩ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻭﻣﺎ ﻫﻮ ﻣﻠﻤﻮﺱ ﰲ‬
‫ﺣﻴﺎﺓ‪ ،‬ﻭﻭﺍﻗﻊ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﺑﲔ ﻛﺘﺎﺏ ﳛﻤﻞ ﻛﻞ ﻋﻨﺎﺻﺮ ﺍﻟﻨﻬﻮﺽ‪ ،‬ﻭﺍﻟﺘﻔﻮﻕ‪ ،‬ﻭﺍﻻﺯﺩﻫﺎﺭ‪ ،‬ﻭﺃﻣﺔ ﲢﻤﻞ‬
‫ﻛﻞ ﺃﺷﻜﺎﻝ ﺍﻟﺘﺨﻠﻒ‪ ،‬ﻭﺍﻟﺘﺄﺧﺮ‪ ،‬ﻭﺍﻻﳓﻄﺎﻁ‪ .‬ﻓﻜﺎﻥ ﳍﺬﻩ ﺍﳌﻔﺎﺭﻗﺔ ﺗﺄﺛﲑ ﻗﻮﻱ ﰲ ﺗﻮﺟﻴﻪ ﺍﻫﺘﻤﺎﻣﻪ ﺇﱃ‬
‫ﺩﺭﺍﺳﺔ ﻗﻀﻴﺔ ﲣﻠﻒ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺩﻓﻌﺘﻪ ﺇﱃ ﺍﻟﺴﻌﻲ ﺍﳉﺎﺩ ﳓﻮ ﻛﺸﻒ ﺍﻷﺳﺒﺎﺏ ﺍﳊﻘﻴﻘﻴﺔ ﺍﻟﱵ ﺑﺎﻋﺪﺕ‬
‫ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﻭﻛﺘﺎ‪‬ﻢ‪ ،‬ﻭﻋﻤﻘﺖ ﺍﻟﻔﺠﻮﺓ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﺟﻌﻠﺖ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻳﺘﺨﻠﻒ ﻋﻦ ﺭﻛﺐ‬
‫ﺍﳊﻀﺎﺭﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺑﻌﺪ ﺃﻥ ﻛﺎﻥ ﻗﺎﺋﺪﺍ ﳍﺎ‪.‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻧﺸﻐﺎﻝ ﺍﻟﻐﺰﺍﱄ ﺑﺘﻘﺼﻲ ﺃﺣﻮﺍﻝ ﺍﳌﺴﻠﻤﲔ‬
‫ﱂ ﻳﻜﻦ ﺍﻟﻐﺰﺍﱄ ﰲ ﻣﺮﺣﻠﺔ ﻣﻦ ﻣﺮﺍﺣﻞ ﻛﻔﺎﺣﻪ ﺍﻟﺪﻋﻮﻱ ﺍﻟﻄﻮﻳﻞ ﺭﻫﻦ ﺍﻻﻧﺸﻐﺎﻝ ﺑﺄﺣﻮﺍﻝ ﺑﲏ‬
‫ﺑﻠﺪﻩ ﺍﳌﺼﺮﻳﲔ‪ ،‬ﻭﻻ ﺑﲏ ﻭﻃﻨﻪ ﺍﻟﻌﺮﺏ؛ ﻭﻟﻜﻨﻪ ﻛﺎﻥ ﺩﻭﻣﺎ ﻣﻬﺘﻤﺎ ﺑﺄﺣﻮﺍﻝ ﻋﺎﳌﻪ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻣﻨﺸﻐﻼ‬
‫ﺑﺘﻘﺼﻲ ﺃﺧﺒﺎﺭ ﺍﳌﺴﻠﻤﲔ ﺍﻧﻄﻼﻗﺎ ﻣﻦ ﺑﻠﺪﻩ ﺍﻷﻡ ‪-‬ﻣﺼﺮ‪ -‬ﻭﺍﻣﺘﺪﺍﺩﺍ ﺇﱃ ﺑﺎﻗﻲ ﻗﺎﺭﺍﺕ ﺍﻟﻌﺎﱂ‪ ،‬ﺫﻟﻚ ﺃﻧﻪ‬
‫ﻛﺎﻥ ﻳﺆﻣﻦ ﺑﺎﻟﺒﻌﺪ ﺍﻹﺳﻼﻣﻲ ‪-‬ﻓﻘﻂ‪ -‬ﺭﺑﺎﻃﺎ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﰲ ﺃﻱ ﺑﻘﻌﺔ ﻣﻦ ﺑﻘﺎﻉ ﺍﻟﻌﺎﱂ ﻛﺎﻧﻮﺍ‪ ،‬ﻭﻳﺮﻓﺾ‬
‫ﺃﻱ ﺑﺪﻳﻞ‪ ،‬ﺃﻭ ﻣﻌﻴﺎﺭ ﺁﺧﺮ ﻗﺪ ﻳﺘﻮﻫﻢ ﺍﻟﺒﻌﺾ ﺃﻧﻪ ﻳﻨﻮﺏ ﻋﻦ ﺍﻹﺳﻼﻡ‪ .‬ﻓﻜﺎﻥ ﻳﻨﻜﺮ ﺍﻟﻘﻮﻣﻴﺔ ﺍﻟﻌﺮﺑﻴﺔ‪،‬‬
‫ﻭﻳﻨﻜﺮ ﺍﻟﻘﻮﻣﻴﺔ ﺍﻹﻓﺮﻳﻘﻴﺔ‪ ،‬ﻭﻳﺮﻓﺾ ﺃﻱ ﺍﻧﺘﻤﺎﺀ ﳜﻔﻲ ﻭﺭﺍﺀﻩ ﺗﻼﻋﺒﺎ ﺑﻮﺣﺪﺓ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﻛﺎﻥ ﻳﻌﺘﱪ ﺗﺘﺒﻊ‬
‫ﺍﳌﺴﻠﻢ ﻷﺣﻮﺍﻝ ﺃﺧﻴﻪ ﺍﳌﺴﻠﻢ ﻣﻦ ﺍﻟﻮﺍﺟﺒﺎﺕ ﺍﻟﱵ ﺗﻔﺮﺿﻬﺎ ﺃﺧﻮﺓ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﲤﻠﻴﻬﺎ ﻭﺣﺪﺓ ﺍﻟﻌﻘﻴﺪﺓ ﻣﺼﺪﺍﻗﺎ‬
‫) ‪ (117‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﺳﺮ ﺗﺄﺧﺮ اﻟﻌﺮب واﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.32 :‬‬
‫) ‪ (118‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬آﻴﻒ ﻧﺘﻌﺎﻣﻞ ﻣﻊ اﻟﻘﺮﺁن ﻓﻲ ﻣﺪارﺳﺔ أﺟﺮاهﺎ ﻋﻤﺮ ﻋﺒﻴﺪ ﺣﺴﻨﺔ‪) ،‬اﻟﻤﻨﺼﻮرة‪ ،‬دار اﻟﻮﻓﺎء‪ ،‬ط‪1412 ،01 :‬هـ‪1992 ،‬م( ص‪.54:‬‬
‫ﺻِﻠﺤ‪‬ﻮﺍ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﹶﺃ ‪‬ﺧ ‪‬ﻮ‪‬ﻳﻜﹸ ‪‬ﻢ ﻭ‪‬ﺍ‪‬ﺗﻘﹸﻮﺍ ﺍﻟﻠﱠ ‪‬ﻪ ﹶﻟ ‪‬ﻌﻠﱠﻜﹸ ‪‬ﻢ ‪‬ﺗ ‪‬ﺮ ‪‬ﺣﻤ‪‬ﻮ ﹶﻥ{)‪ ،(119‬ﻭﻗﻮﻟﻪ‬
‫ﻟﻘﻮﻟﻪ ‪ِ } :Ι‬ﺇ‪‬ﻧﻤ‪‬ﺎ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣﻨ‪‬ﻮ ﹶﻥ ِﺇ ‪‬ﺧ ‪‬ﻮ ﹲﺓ ﹶﻓﹶﺄ ‪‬‬
‫‪» :ρ‬ﻣﻦ ﱂ ﻳﻬﺘﻢ ﺑﺄﻣﺮ ﺍﳌﺴﻠﻤﲔ ﻓﻠﻴﺲ ﻣﻨﻬﻢ«)‪.(120‬‬
‫ﻭﻳﺴﺘﻄﻴﻊ ﺍﻟﻘﺎﺭﺉ ﻟﻜﺘﺐ ﺍﻟﻐﺰﺍﱄ ﺃﻥ ﻳﻠﺤﻆ ﲜﻼﺀ ﺣﺪﻳﺜﻪ ﺍﳌﺴﺘﻤﺮ ﻋﻦ ﺃﻭﺿﺎﻉ ﺍﳌﺴﻠﻤﲔ؛ ﺳﻮﺍﺀ‬
‫ﻛﺎﻧﻮﺍ ﰲ ﺑﻼﺩ ﺇﺳﻼﻣﻴﺔ‪ ،‬ﺃﻭ ﺃﻗﻠﻴﺎﺕ ﰲ ﺑﻼﺩ ﻏﲑ ﺇﺳﻼﻣﻴﺔ‪ ،‬ﻭﻛﻴﻒ ﺃﻧﻪ ﻳﺴﺘﻐﺮﻕ ﰲ ﻭﺻﻒ ﻇﺮﻭﻑ‬
‫ﻣﻌﻴﺸﺘﻬﻢ‪ ،‬ﻭﻣﻼﺑﺴﺎﺕ ﺣﻴﺎ‪‬ﻢ‪ ،‬ﻭﻳﺘﻄﺮﻕ ﺇﱃ ﳐﺘﻠﻒ ﺍﻟﺘﺤﺪﻳﺎﺕ ﺍﻟﱵ ﳚﺎ‪‬ﻮ‪‬ﺎ‪ ،‬ﻭﺍﻟﻌﻮﺍﺋﻖ ﺍﻟﱵ ﻳﻼﻗﻮ‪‬ﺎ‪،‬‬
‫ﻭﺍﻟﺼﻌﻮﺑﺎﺕ ﺍﻟﱵ ﻳﻀﻌﻬﺎ ﺃﻣﺎﻣﻬﻢ ﺃﺑﻨﺎﺀ ﺟﻠﺪ‪‬ﻢ‪ ،‬ﺃﻭ ﺃﻋﺪﺍﺀ ﺃﻣﺘﻬﻢ‪ .‬ﻭﺣﺪﻳﺜﻪ ﻛﺎﻥ ﺩﻭﻣﺎ ﻣﻦ ﺍﻟﻮﺍﻗﻊ‪،‬‬
‫ﻳﺰﻭﺩﻩ ﺑﺎﻟﺪﻻﺋﻞ‪ ،‬ﻭﻳﺪﻋﻤﻪ ﺑﺎﳊﻘﺎﺋﻖ‪ ،‬ﻭﺍﻹﺣﺼﺎﺀﺍﺕ ﻓﻬﻮ ﻳﻘﻮﻝ‪" :‬ﺇﻧﲏ ﻋﻨﺪﻣﺎ ﺃﻛﺘﺐ ﺃﻗﺴﻢ ﻣﺸﺎﻋﺮﻱ‪،‬‬
‫ﻭﺃﻓﻜﺎﺭﻱ ﻗﺴﻤﲔ؛ ﻗﺴﻤﺎ ﻳﺘﻌﺮﻑ ﺍﻟﻮﺍﻗﻊ ﺍﻹﺳﻼﻣﻲ ﺑﺪﻗﺔ ‪-‬ﺃﻋﲏ ﺃﺣﻮﺍﻝ ﺃﻣﺘﻨﺎ ﻣﺎ ﻇﻬﺮ ﻣﻨﻬﺎ‪ ،‬ﻭﻣﺎ ﺑﻄﻦ‪-‬‬
‫ﻭﺁﺧﺮ ﻳﺘﻠﻤﺲ ﻣﻦ ﺗﻮﺟﻴﻬﺎﺕ ﺍﻹﺳﻼﻡ ﻣﺎ ﻳﺸﻔﻲ ﺍﻟﺴﻘﺎﻡ‪ ،‬ﻭﻳﺪﻋﻢ ﺍﻟﻜﻴﺎﻥ")‪.(121‬‬
‫ﻭﰲ ﳏﺎﻭﻟﱵ ﳌﻌﺮﻓﺔ ﺍﳌﺼﺎﺩﺭ ﺍﻟﱵ ﻛﺎﻥ ﺍﻟﻐﺰﺍﱄ ﻳﺴﺘﻘﻲ ﻣﻨﻬﺎ ﺃﺣﻮﺍﻝ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺃﻭﺿﺎﻋﻬﻢ ﺑﺪﺍ ﱄ ﺃ‪‬ﺎ‬
‫ﺗﺘﻤﺜﻞ ﰲ ﻣﺼﺪﺭﻳﻦ ﺍﺛﻨﲔ ﳘﺎ‪:‬‬
‫ﺃﻭﻻ‪ :‬ﺍﻟﻘــﺮﺍﺀﺓ‬
‫ﻭﻫﻲ ﺃﻫﻢ ﻣﺼﺪﺭ ﻳﻌﺘﻤﺪ ﻋﻠﻴﻪ ﺍﻟﻐﺰﺍﱄ ﻟﻠﺘﻌﺮﻑ ﻋﻠﻰ ﺃﺣﻮﺍﻝ‪ ،‬ﻭﺃﻭﺿﺎﻉ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻓﻬﻮ ﻳﻌﺘﱪ‬
‫"ﺃﻥ ﺍﻟﻘﺮﺍﺀﺓ ﻫﻲ ﺍﳋﻠﻔﻴﺔ ﺍﻟﻘﻮﻳﺔ ﺍﻟﱵ ﳚﺐ ﺃﻥ ﺗﻜﻮﻥ ﻭﺭﺍﺀ ﺗﻔﻜﲑ ﺍﻟﻔﻘﻴﻪ‪ ،‬ﻭﺍﻟﺪﺍﻋﻴﺔ‪ ،‬ﻭﺍﳌﻔﺴﺮ‪ ،‬ﻭﺿﺤﺎﻟﺔ‬
‫ﺍﻟﻘﺮﺍﺀﺓ‪ ،‬ﺃﻭ ﻧﻀﻮﺏ ﺍﻟﺜﻘﺎﻓﺔ ‪‬ﻤﺔ ﺧﻄﲑﺓ ﻟﻠﻤﺘﺤﺪﺛﲔ ﰲ ﺷﺆﻭﻥ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺇﺫﺍ ﺻﺤﺖ ﺗﺰﻳﻞ ﺍﻟﺜﻘﺔ ﻣﻨﻬﻢ‪،‬‬
‫ﻓﺎﻟﺜﻘﺎﻓﺔ ﻫﻲ ﺍﻟﺸﻲﺀ ﺍﻟﻮﺣﻴﺪ ﺍﻟﺬﻱ ﻳﻌﻄﻲ ﻓﻜﺮﺓ ﺻﺤﻴﺤﺔ ﻋﻦ ﺍﻟﻌﺎﱂ‪ ،‬ﻭﺃﻭﺿﺎﻋﻪ‪ ،‬ﻭﺷﺆﻭﻧﻪ‪ ،‬ﻭﻫﻲ ﺍﻟـﱵ‬
‫ﺗﻀﻊ ﺣﺪﻭﺩﺍ ﺻﺤﻴﺤﺔ ﻟﺸﱴ ﺍﳌﻔﺎﻫﻴﻢ" )‪ .(122‬ﻟﺬﻟﻚ ﻛﺎﻧﺖ ﻗﺮﺍﺀﺍﺗﻪ ﺗﻨﺼﺐ ﻋﻠﻰ ﳐﺘﻠـﻒ ﺍﻟﺘﻘـﺎﺭﻳﺮ‪،‬‬
‫ﻭﺍﻷﲝﺎﺙ‪ ،‬ﻭﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﱵ ﺗﺆﻟﻒ‪ ،‬ﻭﲡﺮﻯ ﺣﻮﻝ ﺍﳌﺴﻠﻤﲔ‪.‬‬
‫ﻭﳌﺎ ﻛﺎﻥ ﺍﻟﻐﺰﺍﱄ ﻣﻮﻟﻌﺎ ﺑﺎﻟﻘﺮﺍﺀﺓ ﻣﻨﺬ ﻧﻌﻮﻣﺔ ﺃﻇﺎﻓﺮﻩ؛ ﻓﺈﻥ ﻗﺮﺍﺀﺗﻪ ﲤﻴﺰﺕ ﺑـﺎﻟﻐﺰﺍﺭﺓ‪ ،‬ﻭﺍﻟﺘﻨـﻮﻉ‪،‬‬
‫ﻭﺍﻟﺜﺮﺍﺀ‪ .‬ﻓﻬﻲ ﻏﺰﻳﺮﺓ؛ ﻷﻧﻪ ﻳﻘﺮﺃ ﺑﺼﻮﺭﺓ ﻣﺴﺘﻤﺮﺓ‪ ،‬ﻭﻳﻘﺮﺃ ﺃﻱ ﺷﻲﺀ ﻳﻘﻊ ﲢﺖ ﻳﺪﻩ ﻛﺘﺎﺑﺎ ﻛﺎﻥ‪ ،‬ﺃﻭ ﳎﻠﺔ‪،‬‬
‫ﺃﻭ ﺟﺮﻳﺪﺓ…ﺍﱁ‪ ،‬ﻭﻫﻲ ﻣﺘﻨﻮﻋﺔ؛ ﻷﻧﻪ ﻳﻘﺮﺃ ﰲ ﳐﺘﻠﻒ ﲣﺼﺼﺎﺕ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺍﳌﻌﺮﻓﺔ‪ ،‬ﻭﻳﻘـﺮﺃ ﳌﺨﺘﻠـﻒ‬
‫ﺍﳌﻔﻜﺮﻳﻦ‪ ،‬ﻭﺍﻟﺒﺎﺣﺜﲔ ﻣﻬﻤﺎ ﻛﺎﻧﺖ ﺧﻠﻔﻴﺎ‪‬ﻢ ﺍﻟﻔﻜﺮﻳﺔ‪ ،‬ﺃﻭ ﺍﲡﺎﻫﺎ‪‬ﻢ ﺍﻟﺪﻳﻨﻴﺔ‪ ،‬ﻭﻳﻘﺮﺃ ﳌﺨﺘﻠﻒ ﺍﻟﺜﻘﺎﻓـﺎﺕ‬
‫ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺃﻭ ﺍﻷﺟﻨﺒﻴﺔ ﺑﻌﺪ ﺗﺮﲨﺘﻬﺎ ﻟﻠﻌﺮﺑﻴﺔ ‪-‬ﻷﻧﻪ ﻻ ﻳﺘﻘﻦ ﻏﲑ ﺍﻟﻌﺮﺑﻴﺔ‪ ،-‬ﻭﻫﻲ ﺛﺮﻳﺔ؛ ﻷﻧﻪ ﺑﻌﺪ ﺃﻥ ﻳﻘـﺮﺃ‬
‫) ‪ (119‬ﺳﻮرة‪ :‬اﻟﺤﺠﺮات‪ ،‬اﻵﻳﺔ‪.10 :‬‬
‫) ‪ (120‬اﻟﺤﺎآﻢ‪ :‬اﻟﻤﺴﺘﺪرك ﻋﻠﻰ اﻟﺼﺤﻴﺤﻴﻦ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﻣﺼﻄﻔﻰ ﻋﺒﺪ اﻟﻘﺎدر ﻋﻄﺎ‪) ،‬ﺑﻴﺮوت‪ ،‬دار اﻟﻜﺘﺐ اﻟﻌﻠﻤﻴﺔ‪ ،‬ط‪1990 ،01 :‬م( آﺘﺎب‪ :‬اﻟﺮﻗﺎق‪ ،‬رﻗﻢ اﻟﺤﺪﻳﺚ‪،7902 :‬‬
‫ج‪ ،04 :‬ص‪.356 :‬‬
‫) ‪ (121‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﻋﻠﻞ وأدوﻳﺔ‪) ،‬اﻟﺠﺰاﺋﺮ‪ ,‬دار اﻟﻤﻌﺮﻓﺔ‪ ،‬د‪.‬ط‪ ،‬د‪.‬ت( ص‪.06 :‬‬
‫) ‪ (122‬ﻗﻄﺐ ﻋﺒﺪ اﻟﺤﻤﻴﺪ ﻗﻄﺐ‪ :‬ﺧﻄﺐ اﻟﺸﻴﺦ ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ ﻓﻲ ﺷﺆون اﻟﺪﻳﻦ واﻟﺤﻴﺎة‪) ،‬اﻟﺠﺰاﺋﺮ‪ ,‬ﻣﻜﺘﺒﺔ رﺣﺎب‪ ،‬د‪.‬ط‪ ،‬د‪.‬ت( ج‪ ،01 :‬ص‪.14 -13 :‬‬
‫ﳝﺤﺺ‪ ،‬ﻭﻳﻨﻘﺪ‪ ،‬ﻓﻴﺴﺘﺒﻌﺪ ﻣﺎﻻ ﻳﻬﻤﻪ‪ ،‬ﺃﻭ ﻳﻌﺎﺭﺿﻪ‪ ،‬ﻭﻳﺴﺘﺜﻤﺮ ﻣﺎ ﻳﻬﻤﻪ ﰲ ﳐﺘﻠﻒ ﺍﻟﻘﻀﺎﻳﺎ‪ ،‬ﻭﺍﻷﻣﻮﺭ ﺍﻟﱵ‬
‫ﻳﺘﻮﱃ ﺍﻟﺒﺤﺚ ﻓﻴﻬﺎ‪ ،‬ﻭﳑﺎ ﻻ ﺷﻚ ﻓﻴﻪ ﺃﻥ ﳕﻄﺎ ﻛﻬﺬﺍ ﺍﻟﻨﻤﻂ ﰲ ﺍﻟﻘﺮﺍﺀﺓ ﺳﻴﺆﰐ ﻧﺘﻴﺠﺔ ﻗﻴﻤﺔ‪ ،‬ﻭﻣﺮﻛـﺰﺓ‬
‫ﺑﻌﺪ ﻭﻟﻮﺝ ﻣﺮﺣﻠﺔ ﺍﻟﻜﺘﺎﺑﺔ‪ ،‬ﻭﺍﻟﺘﺪﻭﻳﻦ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻳﺘﺠﻠﻰ ﰲ ﻛﺘﺐ ﺍﻟﻐﺰﺍﱄ‪ .‬ﻭﺳﺄﻭﺭﺩ ﻓﻴﻤﺎ ﻳﻠـﻲ ﺑﻌـﺾ‬
‫ﺍﻷﻣﺜﻠﺔ ﻋﻦ ﺍﳌﻮﺍﻗﻊ ﺍﻟﱵ ﺗﻨﺎﻭﻝ ﻓﻴﻬﺎ ﺍﻟﻐﺰﺍﱄ ﺍﳊﺪﻳﺚ ﻋﻦ ﺃﻭﺿﺎﻉ ﺍﳌﺴﻠﻤﲔ‪.‬‬
‫‪ -1‬ﰲ ﻛﺘﺎﺑﻪ "ﻛﻔﺎﺡ ﺩﻳﻦ" ﲢﺪﺙ ﻋﻦ ﺃﺣﻮﺍﻝ ﺍﳌﺴﻠﻤﲔ ﰲ ﺍﳊﺒﺸﺔ‪ ،‬ﻭﺃﺑﺮﺯ ﻣﺎ ﻳﻼﻗﻮﻧﻪ ﻣﻦ ﺍﻻﺿﻄﻬﺎﺩ‪،‬‬
‫ﻭﺍﻟﺘﻌﺴﻒ ﺍﻟﺮﺍﻣﻲ ﺇﱃ ﺭﺩﻫﻢ ﻋﻦ ﺩﻳﻨﻬﻢ‪.‬‬
‫‪ -2‬ﻭﰲ ﻛﺘﺎﺑﻪ "ﻋﻠﻞ ﻭﺃﺩﻭﻳﺔ" ﲢﺪﺙ ﻋﻦ ﺃﺣﻮﺍﻝ ﺍﳌﺴﻠﻤﲔ ﰲ ﺍﻟﻔﻠﻴﺒﲔ‪ ،‬ﻭﻛﻴﻒ ﺃ‪‬ﻢ ﻳﺘﻌﺮﺿﻮﻥ ﳊﺮﺏ‬
‫ﺍﺳﺘﺌﺼﺎﻝ‪ ،‬ﻭﺇﺑﺎﺩﺓ ﺑﻐﻴﺔ ﺇﺧﻼﺋﻬﻢ ﻣﻨﻬﺎ‪ ،‬ﻭﺗﻮﺭﻳﺜﻬﺎ ﻟﻠﺼﻠﻴﺒﻴﲔ‪.‬‬
‫‪ -3‬ﻭﰲ ﻛﺘﺎﺑﻪ "ﺍﻹﺳﻼﻡ ﰲ ﻭﺟﻪ ﺍﻟﺰﺣﻒ ﺍﻷﲪﺮ" ﲢﺪﺙ ﻋﻦ ﺍﻷﺣﻮﺍﻝ ﺍﳌﺘﺮﺩﻳﺔ ﻟﻠﻤﺴﻠﻤﲔ ﰲ ﺍﻻﲢﺎﺩ‬
‫ﺍﻟﺴﻮﻓﻴﱵ‪ ،‬ﻭﻣﺎ ﺗﻘﻮﻡ ﺑﻪ ﺭﻭﺳﻴﺎ ﻣﻦ ﺇﺑﺎﺩﺓ‪ ،‬ﻭ‪‬ﺠﲑ ﻟﻠﻤﺴﻠﻤﲔ ﺑﻐﻴﺔ ﺳﺤﻖ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﳏﻮ ﻣﻌﺎﳌﻪ ﺍﻟﺜﻘﺎﻓﻴﺔ‪،‬‬
‫ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪.‬‬
‫‪ -4‬ﺃﻣﺎ ﰲ ﻛﺘﺎﺑﻪ "ﺍﻻﺳﺘﻌﻤﺎﺭ ﺃﺣﻘﺎﺩ ﻭﺃﻃﻤﺎﻉ" ﻓﻘﺪ ﻛﺎﻥ ﺍﳊﺪﻳﺚ ﻋﻦ ﺃﺣﻮﺍﻝ ﺍﳌﺴﻠﻤﲔ ﰲ ﺷﺮﻕ‬
‫ﺇﻓﺮﻳﻘﻴﺎ‪ ،‬ﻭﻭﺳﻄﻬﺎ‪ ،‬ﻭﻛﻴﻒ ﺃ‪‬ﺎ ﺗﺘﻌﺮﺽ ﳊﻤﻼﺕ ﺗﺒﺸﲑﻳﺔ ﻫﺎﺩﻓﺔ ﺇﱃ ﳏﻮ ﺍﻹﺳﻼﻡ ﻋﻦ ﻃﺮﻳﻖ ﺍﳌﺬﺍﺑﺢ‪،‬‬
‫ﻭﺍﻹﺑﺎﺩﺍﺕ ﺍﳉﻤﺎﻋﻴﺔ‪.‬‬
‫‪ -5‬ﻭﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺄﺣﻮﺍﻝ ﺍﳌﺴﻠﻤﲔ ﰲ ﻓﻠﺴﻄﲔ ﺍﶈﺘﻠﺔ؛ ﻓﺈﻥ ﺍﻟﻐﺰﺍﱄ ﺃﻓﺎﺽ ﺍﳊﺪﻳﺚ ﻋﻦ ﺁﻻﻣﻬﻢ‪،‬‬
‫ﻭﻣﻌﺎﻧﺎ‪‬ﻢ ﻣﻊ ﺍﻻﺣﺘﻼﻝ ﺍﻟﺼﻬﻴﻮﱐ ﰲ ﻣﻮﺍﻗﻊ ﻛﺜﲑﺓ ﻣﻦ ﻛﺘﺒﻪ ﺧﺎﺻﺔ ﰲ ﻛﺘﺎﺏ "ﻋﻠﻞ ﻭﺃﺩﻭﻳﺔ"‪ ،‬ﻭﻛﺘﺎﺏ‬
‫"ﺣﺼﺎﺩ ﺍﻟﻐﺮﻭﺭ"‪ ،‬ﻭﻛﺘﺎﺏ "ﺍﻻﺳﺘﻌﻤﺎﺭ ﺃﺣﻘﺎﺩ ﻭﺃﻃﻤﺎﻉ"‪ ،‬ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻟﻜﺘﺐ‪.‬‬
‫ﻭﳑﺎ ﻗﺎﻟﻪ ﺍﻟﻐﺰﺍﱄ‪ ،‬ﻭﻫﻮ ﳚﻴﺐ ﻋﻦ ﺳﺆﺍﻝ ﺃﺣﺪﻫﻢ ﻟﻪ ﻋﻤﺎ ﺇﺫﺍ ﻛﺎﻥ ﳛﺰﻧﻪ ﻣﺎ ﻳﺼﻴﺐ ﺍﳌﺴﻠﻤﲔ ﻣﻦ‬
‫ﺍﻟﻜﻮﺍﺭﺙ ﻋﱪ ﺃﳓﺎﺀ ﺍﻟﻌﺎﱂ ﻓﺄﺟﺎﺏ‪" :‬ﺇﻥ ﺍﻟﻄﻌﻨﺔ ﺍﻟﱵ ﺗﺼﻴﺐ ﺃﺣﺪﻫﻢ ﰲ ﺍﻟﻔﻴﻠﻴﺒﲔ ﺃﺗﺄﻭﻩ ﳍﺎ ﰲ ﺍﻟﻘﺎﻫﺮﺓ‪،‬‬
‫ﻓﻜﻴﻒ ﺇﺫﺍ ﺍﺷﺘﻌﻠﺖ ﺍﻟﻨﺎﺭ ﰲ ﺩﺍﺭ ﺍﳉﺎﺭ؟")‪ .(123‬ﻫﻜﺬﺍ ﻛﺎﻥ ﺍﻟﻐﺰﺍﱄ ﻳﺘﺘﺒﻊ ﺃﺣﻮﺍﻝ ﺍﳌﺴﻠﻤﲔ ﻋﱪ ﺍﻟﻌﺎﱂ‪،‬‬
‫ﻭﻫﻮ ﻳﺘﺤﺮﻕ ﳑﺎ ﻳﻌﺎﻧﻮﻧﻪ‪ ،‬ﻭﻳﺘﺄﱂ ﳑﺎ ﻳﻘﺎﺳﻮﻧﻪ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ -‬ﻟﻘﺎﺀ ﺍﳌﺴﻠﻤﲔ‪:‬‬
‫ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﻘﺮﺍﺀﺓ ﻣﻦ ﺃﻫﻢ ﺍﳌﺼﺎﺩﺭ ﺍﻟﱵ ﺗﻌﺮﻑ ﺍﻟﻐﺰﺍﱄ ﺑﺄﺣﻮﺍﻝ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺷﺆﻭ‪‬ﻢ؛ ﻓﺈﻥ‬
‫ﺯﻳﺎﺭﺍﺗﻪ ﻟﻠﻌﺪﻳﺪ ﻣﻦ ﺑﻠﺪﺍﻥ ﺍﻟﻌﺎﱂ ﻛﺎﻧﺖ ﲟﺜﺎﺑﺔ ﺍﳌﺼﺪﺭ ﺍﻟﺜﺎﱐ ﺍﻟﺬﻱ ﻳﻜﻔﻞ ﻟﻪ ﺍﻻﻃﻼﻉ ﺍﳌﺒﺎﺷﺮ‪،‬‬
‫) ‪ (123‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﺳﺮ ﺗﺄﺧﺮ اﻟﻌﺮب واﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.152 :‬‬
‫ﻭﺍﻻﺣﺘﻜﺎﻙ ﺍﻷﻛﺜﺮ ﻗﺮﺑﺎ ﻣﻦ ﻭﺍﻗﻊ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻓﻘﺪ ﻋﺮﻓﺖ ﻣﺴﲑﺓ ﺍﻟﻐﺰﺍﱄ ﺍﻟﺪﻋﻮﻳﺔ ﺯﻳﺎﺭﺍﺕ ﻛﺜﲑﺓ ﻟﺪﻭﻝ‬
‫ﺇﺳﻼﻣﻴﺔ‪ ،‬ﻭﻏﲑ ﺇﺳﻼﻣﻴﺔ‪ ،‬ﺇﻣﺎ ﻟﻠﻌﻤﻞ ‪‬ﺎ ﻛﻤﺎ ﺣﺪﺙ ﰲ ﺍﳌﻤﻠﻜﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ‪ ،‬ﻭﻗﻄﺮ‪ ،‬ﻭﺍﳉﺰﺍﺋﺮ‪ ،‬ﺃﻭ‬
‫ﺠﻤﻟﺮﺩ ﺍﳌﺸﺎﺭﻛﺔ ﰲ ﺍﳌﻠﺘﻘﻴﺎﺕ‪ ،‬ﻭﺍﳌﺆﲤﺮﺍﺕ ﺍﻟﱵ ﲢﺘﻀﻨﻬﺎ ﺩﻭﻟﺔ ﻣﺎ‪ .‬ﻭﳝﻜﻦ ﺍﻟﻘﻮﻝ ﺃﻧﻪ ﺯﺍﺭ "ﻣﻌﻈﻢ ﺍﻟﺪﻭﻝ‬
‫ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻟﺪﻭﻝ ﺍﻹﻓﺮﻳﻘﻴﺔ‪ ،‬ﻭﺍﻵﺳﻴﻮﻳﺔ‪ ،‬ﻭﺍﻷﻭﺭﻭﺑﻴﺔ‪ ،‬ﻭﺍﻷﻣﺮﻳﻜﻴﺔ ﻟﻠﻤﺸﺎﺭﻛﺔ ﰲ ﻧﺸﺎﻃﺎﺕ‬
‫ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ")‪.(124‬‬
‫ﱂ ﺗﻜﻦ ﺯﻳﺎﺭﺍﺕ ﺍﻟﻐﺰﺍﱄ ﻣﺘﻐﺎﺿﻴﺔ ﻋﻦ ﺃﺣﻮﺍﻝ ﺍﳌﺴﻠﻤﲔ ﰲ ﺗﻠﻚ ﺍﻟﺪﻭﻝ ﺍﻟﱵ ﳛﻞ ﻓﻴﻬﺎ‪ ،‬ﺑﻞ ﺇﻥ‬
‫ﳘﻪ ﺍﻷﻭﻝ ﻛﺎﻥ ﺍﻟﺴﻌﻲ ﺇﱃ ﻣﻌﺮﻓﺔ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻌﺎﻣﺔ ﻷﻫﻞ ﺗﻠﻚ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻭﻣﻌﺮﻓـﺔ ﺟـﺰﺀ ‪-‬ﻭﻟﻮ ﺑﺴﻴﻂ‪-‬‬
‫ﻋﻦ ﺗﺎﺭﻳﺦ ﺗﻠﻚ ﺍﻟﺸﻌﻮﺏ‪ ،‬ﻭﻛﻴﻒ ﻛﺎﻧﺖ ﺃﺣﻮﺍﳍﺎ ﰲ ﺍﳌﺎﺿﻲ‪ ،‬ﰒ ﻛﻴﻒ ﺃﺻﺒﺤﺖ ﰲ ﺍﳊﺎﺿﺮ‪ ،‬ﺧﺎﺻﺔ‬
‫ﺍﻷﻗﻠﻴﺎﺕ ﺍﳌﺴﻠﻤﺔ ﺍﻟﱵ ﻛﺎﻧﺖ ﺃﺣﻮﺍﳍﺎ ﺃﺷﺪ ﺇﻳﻼﻣﺎ‪ ،‬ﻭﻭﻗﻌﺎ ﰲ ﻧﻔﺴﻪ ﳌﺎ ﺗﻌﺮﺿﺖ ﻟﻪ ‪-‬ﻣﻨﺬ ﺯﻣﻦ ﻃﻮﻳﻞ‪-‬‬
‫ﻣﻦ ﳏﺎﻭﻻﺕ ﺭﺩﻫﺎ ﻋﻦ ﺩﻳﻨﻬﺎ‪ ،‬ﻭﻟﻮ ﺑﺎﻟﻘﻮﺓ‪ ،‬ﻭﻟﻜﻨﻬﺎ ﻛﺎﻧﺖ ﺗﺴﺘﻤﺴﻚ ﺑﻪ ﺭﻏﻢ ﻛﻞ ﺍﻟﺼﻌﺎﺏ‪ .‬ﻭﻗﺪ‬
‫ﺗﻀﻤﻨﺖ ﻛﺘﺐ ﺍﻟﻐﺰﺍﱄ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﳌﻮﺍﻗﻊ ﺍﻟﱵ ﲢﺪﺙ ﻓﻴﻬﺎ ﻋﻦ ﺃﻭﺿﺎﻉ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺳﺄﺫﻛﺮ ﻓﻴﻤﺎ ﻳﻠﻲ‬
‫ﻣﺜﺎﻟﲔ ﳘﺎ‪:‬‬
‫‪ -1‬ﰲ ﻛﺘﺎﺑﻪ "ﺍﳊﻖ ﺍﳌﺮ" ﲢﺪﺙ ﻋﻦ ﺯﻳﺎﺭﺗﻪ ﻟﻔﺮﻧﺴﺎ‪ ،‬ﻭﻛﻴﻒ ﺃﻧﻪ ﺯﺍﺭ ﻣﺴﺠﺪ ﺑﺎﺭﻳﺲ‪ ،‬ﻭﺃﻟﻘﻰ ﻓﻴﻪ ﻋﺪﺓ‬
‫ﳏﺎﺿﺮﺍﺕ‪ ،‬ﻭﲢﺪﺙ ﻣﻊ ﺭﻭﺍﺩﻩ ﻋﻦ ﺑﻌﺾ ﻗﻀﺎﻳﺎﻫﻢ ‪‬ﺪﻑ ﺗﻜﻮﻳﻦ ﻓﻜﺮﺓ ﳎﻤﻠﺔ ﻋﻦ ﺷﺆﻭ‪‬ﻢ ﺍﳌﺎﺩﻳﺔ‪،‬‬
‫ﻭﺍﻷﺩﺑﻴﺔ‪ ،‬ﻭﺑﻌﺪ ﺫﻟﻚ ﺗﺮﺍﺀﻯ ﻟﻪ ﺃﻥ ﺑﻌﺾ ﻫﺆﻻﺀ ﺍﳌﺴﻠﻤﲔ ﻳﻨﺘﻤﻮﻥ ﺇﱃ ﲨﻌﻴﺎﺕ ﺷﱴ ﻳﻨﺘﺸﺮ ﺑﻴﻨﻬﻢ‬
‫ﺧﻼﻑ‪ ،‬ﻭﺟﺪﺍﻝ ﻃﻮﻳﻼﻥ‪ .‬ﻓﺸﻌﺮ ﺍﻟﻐﺰﺍﱄ ﺑﺎﻷﺳﻰ‪ ،‬ﻭﺍﻟﻘﻠﻖ ﻣﻦ ﻫﺬﺍ ﺍﻟﻮﺍﻗﻊ‪ ،‬ﻭﺍﻋﺘﱪﻩ ﺑﻼﺀ؛ ﻷﻧﻪ ﱂ ﻳﻜﻦ‬
‫ﻳﺘﻤﲎ ﺃﻥ ﺗﻨﺘﺸﺮ ﺍﻟﻔﺮﻗﺔ‪ ،‬ﻭﺍﻻﺧﺘﻼﻑ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﻫﻨﺎﻙ)‪.(125‬‬
‫‪ -2‬ﻭﰲ ﻛﺘﺎﺑﻪ "ﺍﳊﻖ ﺍﳌﺮ" ﺃﻳﻀﺎ ﲢﺪﺙ ﺍﻟﻐﺰﺍﱄ ﻋﻦ ﺯﻳﺎﺭﺗﻪ ﻟﻠﺒﻮﺳﻨﺔ ﻭﺍﳍﺮﺳﻚ ﻣﺆﻛﺪﺍ؛ ﺃﻥ ﺍﻃﻼﻋﻪ‬
‫ﻋﻠﻰ ﳐﻴﻤﺎﺕ ﺍﻟﻼﺟﺌﲔ ﻣﻦ ﺃﻫﻞ ﺍﻟﺒﻮﺳﻨﺔ ﻭﺍﳍﺮﺳﻚ ﻛﺎﻥ ‪‬ﺪﻑ ﺇﺷﻌﺎﺭ ﺍﳌﺴﻠﻤﲔ ﻫﻨﺎﻙ؛ ﺑﺄﻥ ﻭﺭﺍﺀﻫﻢ‬
‫ﺇﺧﻮﺓ ﻳﺪﻋﻤﻮﻥ ﺍﲡﺎﻫﻬﻢ‪ ،‬ﻭﻳﺄﺳﻮﻥ ﻟﻘﻀﻴﺘﻬﻢ‪ ،‬ﻭﻗﺪ ﺗﺄﱂ ﻛﺜﲑﺍ ﻋﻨﺪﻣﺎ ﺷﺎﻫﺪ ﺇﺣﺪﻯ ﺍﳌﺴﺎﺟﺪ ﺍﻟﱵ‬
‫ﻫﺪﻣﺖ ﻣﺂﺫ‪‬ﺎ ﺍﻷﺭﺑﻊ‪ ،‬ﻭﺣﻮﻝ ﺻﺤﻨﻬﺎ ﺇﱃ ﻣﺘﺤﻒ‪ ،‬ﻭﺗﺄﺳﻒ ﻣﻦ ﺍﺿﻄﻬﺎﺩ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﳏﺎﻭﻟﺔ ﻛﺴﺮ‬
‫ﺷﻮﻛﺘﻬﻢ ﺑﻀﺮﺏ ﺭﻣﻮﺯﻫﻢ ﺍﻟﺪﻳﻨﻴﺔ)‪.(126‬‬
‫) ‪ (124‬ﻣﺠﻠﺔ إﺳﻼﻣﻴﺔ اﻟﻤﻌﺮﻓﺔ‪ :‬ﻋﺪد ﺧﺎص ﻋﻦ اﻟﺸﻴﺦ ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ﺻﻔﺤﺔ اﻟﻐﻼف‪.‬‬
‫) ‪ (125‬أﻧﻈﺮ‪ :‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻟﺤﻖ اﻟﻤﺮ‪) ،‬اﻟﺠﺰاﺋﺮ‪ ،‬دار اﻟﻤﻌﺮﻓﺔ‪ ،‬د‪.‬ط‪ ،‬د‪.‬ت( ص‪.22-21 :‬‬
‫) ‪ (126‬أﻧﻈﺮ‪ :‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ‪) ،‬اﻟﻘﺎهﺮة‪ ،‬ﻧﻬﻀﺔ ﻣﺼﺮ‪ ،‬ط‪1997 ،2:‬م( ج‪ ،4:‬ص‪.14 :‬‬
‫ﻫﻜﺬﺍ ﻛﺎﻥ ﻭﺍﺟﺐ ﺍﻷﺧﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﳛﺮﻙ ﺍﻟﻐﺰﺍﱄ‪ ،‬ﻭﻳﺪﻋﻮﻩ ﺑﺎﺳﺘﻤﺮﺍﺭ ﺇﱃ ﺗﺘﺒﻊ ﺃﺣﻮﺍﻝ‬
‫ﺇﺧﻮﺍﻧﻪ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﻣﻌﺮﻓﺔ ﺍﻟﻮﺍﻗﻊ ﺍﻟﺬﻱ ﳛﻴﻮﻥ ﻓﻴﻪ‪ .‬ﻭﳌﺎ ﻛﺎﻧﺖ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻌﺎﻣﺔ ﺍﻟﱵ ﳜﻠﺺ ﺇﻟﻴﻬﺎ ﺍﻟﻐﺰﺍﱄ‬
‫ﰲ ﺃﻏﻠﺐ ﺍﻷﺣﻴﺎﻥ ‪-‬ﺇﻥ ﱂ ﻧﻘﻞ ﻛﻠﻬﺎ‪ -‬ﺻﻮﺭﺓ ﺳﻴﺌﺔ ﲢﻤﻞ ﻛﻞ ﺃﻟﻮﺍﻥ ﺍﻟﺘﺨﻠﻒ‪ ،‬ﻭﺍﻹﺫﻻﻝ‪ ،‬ﻭﺍﻻﺿﻄﻬﺎﺩ‬
‫ﻟﻠﻤﺴﻠﻤﲔ ﰲ ﺷﱴ ﺃﳓﺎﺀ ﺍﻟﻌﺎﱂ؛ ﻓﺈ‪‬ﺎ ﺃﺛﺮﺕ ﻓﻴﻪ ﺑﺸﻜﻞ ﻛﺒﲑ‪ ،‬ﻛﻴﻒ ﻻ؟ ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﻘﺪﻡ ﻭﻻﺀﻩ‬
‫ﻟﻠﻤﺴﻠﻤﲔ ﻋﻠﻰ ﺃﻱ ﺷﻲﺀ ﺁﺧﺮ‪ ،‬ﻭﻛﺎﻥ ﺗﺄﺛﺮﻩ ﻫﺬﺍ ﺩﺍﻓﻌﺎ ﻟﻪ ﻟﻄﺮﻕ ﻣﺴﺄﻟﺔ ﲣﻠﻒ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺳﻌﻴﺎ ﺟﺎﺩﺍ‬
‫ﺇﱃ ﻛﺸﻒ ﺍﻟﺴﺮ ﺍﻟﻜﺎﻣﻦ ﻭﺭﺍﺀ ﻫﺬﺍ ﺍﳌﺼﲑ ﺍﳌﻮﺣﺪ ﳍﻢ ﰲ ﻛﻞ ﻣﻜﺎﻥ‪ .‬ﻭﳏﺎﻭﻟﺔ ﻹﺩﺭﺍﻙ ﺍﻟﺴﺒﺐ ﺍﳊﻘﻴﻘﻲ‬
‫ﺍﻟﺬﻱ ﺟﻌﻞ ﻛﻞ ﺍﻟﻘﻮﻯ ﺍﻟﻌﺎﳌﻴﺔ ﺗﺘﺤﺪ ﰲ ﻋﺪﺍﺋﻬﺎ ﻟﻠﻤﺴﻠﻤﲔ‪ ،‬ﻭﺗﻮﺣﺪ ﺟﻬﻮﺩﻫﺎ ﻟﻀﺮﺏ ﺍﻹﺳﻼﻡ‪،‬‬
‫ﻭﺍﳌﺴﻠﻤﲔ ﺩﻭﻥ ﻫﻮﺍﺩﺓ‪.‬‬
‫ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ‪:‬‬
‫ﺃﺯﻣﺔ ﺍﻟﺘﺨﻠﻒ ﺍﳊﻀﺎﺭﻱ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻭﻣﻈﺎﻫﺮﻫﺎ ﰲ ﻓﻜﺮ ﺍﻟﻐﺰﺍﱄ‬
‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﺍﻟﺘﻄﻮﺭ ﺍﻟﺘﺎﺭﳜﻲ ﻟﻠﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ‪ :‬ﻭﺍﻗﻊ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻣﻈﺎﻫﺮ ﺍﻟﺘﺨﻠﻒ ﺍﳊﻀﺎﺭﻱ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻋﻨﺪ ﺍﻟﻐﺰﺍﱄ‪.‬‬
‫ﺗﻮﻃﺌﺔ‪:‬‬
‫ﻛﺎﻥ ﺍﻟﻐﺰﺍﱄ ﻳﺘﺄﺳﻒ ﻛﺜﲑﺍ ﳊﺎﻝ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﺒﻌﻴﺪﺓ ﺃﺷﺪ ﺍﻟﺒﻌﺪ ﻋﻦ ﺩﺭﺍﺳـﺔ ﺗﺎﺭﳜﻬـﺎ‪،‬‬
‫ﻭﻣﻌﺮﻓﺔ ﻣﺎﺿﻴﻬﺎ‪ ،‬ﻭﻓﻘﻪ ﲡﺎﺭ‪‬ﺎ ﺍﻟﻜﺜﲑﺓ ﻋﻠﻰ ﻣﺮ ﺍﻟﺰﻣﻦ؛ ﻷﻧﻪ ﻛﺎﻥ ﻳﺆﻣﻦ ﺑﺄﳘﻴـﺔ ﺍﻟﺘـﺎﺭﻳﺦ ﺑﺎﻟﻨـﺴﺒﺔ‬
‫ﻟﻠﻤﺴﻠﻤﲔ‪ ،‬ﻭﻳﻌﺘﱪ ﺩﺭﺍﺳﺘﻬﻢ ﻟﻪ‪ ،‬ﻭﻭﻋﻴﻬﻢ ﲝﻘﺎﺋﻘﻪ ﺇﺣﺪﻯ ﺍﻷﻣﻮﺭ ﺍﻟﻀﺮﻭﺭﻳﺔ ﳍﻢ‪ ،‬ﻓﻬﻮ ﻳﻌﻴﻨﻬﻢ ﻋﻠـﻰ‬
‫ﻣﻮﺍﺯﻧﺔ ﻣﺎﺿﻴﻬﻢ ‪-‬ﺑﻜﻞ ﻣﺎ ﳛﻤﻠﻪ ﻣﻦ ﺃﺣﺪﺍﺙ‪ ،‬ﻭﲡﺎﺭﺏ‪ -‬ﲝﺎﺿﺮﻫﻢ‪ ،‬ﻭﻳﻜﺸﻒ ﳍﻢ ﻋﻦ ﺣﻠﻮﻝ ﻛﺜﲑﺓ‬
‫ﳌﺸﻜﻼ‪‬ﻢ‪ ،‬ﻭﳝﻜﻨﻬﻢ ﻣﻦ ﺍﻟﺘﻐﻠﺐ ﻋﻠﻰ ﺍﻟﺘﺤﺪﻳﺎﺕ‪ ،‬ﻭﺍﻟﻌﻘﺒﺎﺕ ﺍﻟﻘﺎﺋﻤﺔ ﺃﻣﺎﻣﻬﻢ‪ ،‬ﻭﰲ ﺫﻟـﻚ ﻳﻘـﻮﻝ‪:‬‬
‫"ﺩﺭﺍﺳﺔ ﺍﻟﺘﺎﺭﻳﺦ ﻓﺮﻳﻀﺔ ﺩﻳﻨﻴﺔ‪ ،‬ﻭﻫﻲ ﺇﱃ ﺟﻮﺍﺭ ﺫﻟﻚ ﻓﺮﻳﻀﺔ ﺇﻧﺴﺎﻧﻴﺔ‪ ،‬ﺑﻞ ﺇﻧﲏ ‪-‬ﺑﻌﺪ ﺍﻟﺘﺄﻣﻞ ﰲ ﺗـﺎﺭﻳﺦ‬
‫ﺍﳌﺴﻠﻤﲔ ﺍﻟﻘﺮﻳﺐ ﻭﺍﻟﺒﻌﻴﺪ‪ -‬ﺃﺷﻌﺮ ﺑﺄ‪‬ﺎ ﺿﺮﻭﺭﺓ ﺑﻘﺎﺀ‪ ،‬ﻭﺳﻴﺎﺝ ﳊﻴﺎﺗﻨﺎ‪ ،‬ﻭﺭﺳﺎﻟﺘﻨﺎ ﺇﺫﺍ ﻛﻨﺎ ﺣﺮﻳﺼﲔ ﻋﻠﻰ‬
‫ﺻﻮﻥ ﺣﻴﺎﺗﻨﺎ‪ ،‬ﻭﺗﺒﻠﻴﻎ ﺭﺳﺎﻟﺘﻨﺎ")‪.(127‬‬
‫) ‪ (127‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻟﻤﺤﺎور اﻟﺨﻤﺴﺔ ﻟﻠﻘﺮﺁن اﻟﻜﺮﻳﻢ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.116 :‬‬
‫ﺇﻥ ﺍﻗﺘﻨﺎﻉ ﺍﻟﻐﺰﺍﱄ ﲟﺪﻯ ﺃﳘﻴﺔ ﺍﻟﺘﺎﺭﻳﺦ‪ ،‬ﻭﺍﻋﺘﺒﺎﺭ ﺩﺭﺍﺳﺘﻪ ﺿﺮﻭﺭﺓ ﺑﻘﺎﺀ‪ ،‬ﻭﺍﺳﺘﻤﺮﺍﺭ ﺗﻔﺮﺽ ﻋﻠﻰ‬
‫ﺍﳌﺴﻠﻤﲔ ﻣﺪﺍﺭﺳﺘﻪ‪ ،‬ﻭﺗﻔﻌﻴﻠﻪ؛ ﻫﻮ ﺗﺄﻛﻴﺪ ﻋﻠﻰ ﺃﻧﻪ "ﻗﺎﺭﺉ ﺟﻴﺪ ﻟﻠﺘﺎﺭﻳﺦ‪ ،‬ﻣـﺪﺭﻙ ﻟﻮﻗﺎﺋﻌـﻪ ﺍﳊﺎﲰـﺔ‪،‬‬
‫ﻭﺃﺣﺪﺍﺛﻪ ﺍﻟﻜﱪﻯ‪ ،‬ﻭﻣﺮﺍﺣﻠﻪ ﺍﳌﺘﻼﺣﻘﺔ ﻭﲞﺎﺻﺔ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﺃﺳﺮﺍﺭ ﺍﻧﺘﺼﺎﺭ ﺃﻣﺘـﻪ‪ ،‬ﻭﺗﻔـﻮﻕ‬
‫ﺣﻀﺎﺭﺗﻪ‪ ،‬ﰒ ﺗﺮﺍﺟﻊ ﻫﺬﻩ ﺍﳊﻀﺎﺭﺓ‪ ،‬ﻭﲣﻠﻒ ﺍﻷﻣﺔ ﻭﲤﺰﻗﻬﺎ‪ ،‬ﻭﻏﻠﺒـﺔ ﺃﻋـﺪﺍﺋﻬﺎ ﻋﻠﻴﻬـﺎ‪ ،‬ﻭﺃﺳـﺒﺎﺏ‬
‫ﺫﻟﻚ")‪ ،(128‬ﻭﻫﻮ ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ﺗﺄﻛﻴﺪ ﻋﻠﻰ ﺣﺮﺻﻪ ﺍﻟﻜﺒﲑ‪ ،‬ﻭﺍﻫﺘﻤﺎﻣﻪ ﺍﻟﺒﺎﻟﻎ ﲟﻌﺮﻓﺔ ﻭﺍﻗﻊ‪ ،‬ﻭﺣﺎﺿـﺮ‬
‫ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺗﻔﺎﻋﻠﻪ ﻣﻌﻪ‪ .‬ﺫﻟﻚ ﺃﻥ ﺍﳌﻌﺮﻓﺔ ﺍﻟﺼﺎﺩﻗﺔ ﺑﺎﻟﻮﺍﻗﻊ‪ ،‬ﻭﺍﻟﻮﻋﻲ ﺍﳊﻘﻴﻘﻲ ﺑﺎﳊﺎﺿﺮ ﺇﺫﺍ ﻣـﺎ‬
‫ﺍﻗﺘﺮﻥ ﺑﺪﺭﺍﺳﺔ ﺟﺎﺩﺓ ﻟﻠﺘﺎﺭﻳﺦ‪ ،‬ﻭﻓﻘﻪ ﺫﻛﻲ ﻟﺘﺠﺎﺭﺏ‪ ،‬ﻭﺃﺣﺪﺍﺙ ﺍﳌﺎﺿﻲ؛ ﺳﻴﻜﻮﻥ ‪-‬ﺑﻼ ﺷـﻚ‪ -‬ﺃﻭﱃ‬
‫ﺍﳋﻄﻮﺍﺕ‪ ،‬ﻭﺃﳘﻬﺎ ﰲ ﺇﺩﺭﺍﻙ ﻣﻜﻤﻦ ﺍﻟﺪﺍﺀ‪ ،‬ﻭﳎﺎ‪‬ﺔ ﺍﻷﺯﻣﺔ ﺑﻨﺠﺎﺡ ﺑﻌﺪ ﻭﺻﻒ ﻋﻼﺟﻬﺎ ﺑﺈﺣﻜﺎﻡ‪.‬‬
‫ﻭﺍﻧﻄﻼﻗﺎ ﻣﻦ ﺫﻟﻚ ﺍﺭﺗﺄﻳﺖ ﺃﻥ ﺃﲢﺪﺙ ﰲ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﻋﻦ ﺛﻼﺙ ﻧﻘﺎﻁ ﻫﺎﻣﺔ‪:‬‬
‫ﺃﻭﳍﺎ‪ :‬ﺗﺘﻤﺜﻞ ﰲ ﺗﻘﺪﱘ ﺻﻮﺭﺓ ‪-‬ﻭﻟﻮ ﻣﻮﺟﺰﺓ‪ -‬ﻋﻦ ﺍﻟﺘﻄﻮﺭ ﺍﻟﺘﺎﺭﳜﻲ ﺍﻟﺬﻱ ﺷﻬﺪﻩ ﺍﻟﻌـﺎﱂ ﺍﻹﺳـﻼﻣﻲ‬
‫ﻛﺒﻘﻌﺔ ﺟﻐﺮﺍﻓﻴﺔ ﻋﺮﻓﺖ ﻋﱪ ﺍﻟﺰﻣﻦ ﺍﻣﺘﺪﺍﺩﺍ‪ ،‬ﻭﺍﳓﺴﺎﺭﺍ ﺃﻓﻀﻰ ‪‬ﺎ ﺇﱃ ﺍﳊﺪﻭﺩ ﺍﻟﻘﺎﺋﻤﺔ ﺣﺎﻟﻴﺎ؛ ﻭﻛﻜﺘﻠـﺔ‬
‫ﺑﺸﺮﻳﺔ ﻋﺮﻓﺖ ﺣﺮﻛﺔ ﺍﺟﺘﻤﺎﻋﻴﺔ ﺗﺮﺍﻭﺣﺖ ﺑﲔ ﺍﻟﺘﻘﺪﻡ‪ ،‬ﻭﺍﻟﺘﺨﻠﻒ ﺍﳊﻀﺎﺭﻳﲔ‪ ،‬ﻭﻛﺎﻧﺖ ‪‬ﺎﻳﺘﻬﺎ ﲣﻠﻔـﺎ‬
‫ﻛﺒﲑﺍ ﻻ ﻳﺰﺍﻝ ﻳﻄﺒﻌﻬﺎ ﺇﱃ ﺍﻟﻴﻮﻡ‪ .‬ﻭﻫﺬﺍ ﺑﻐﻴﺔ ﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﻛﻴﻔﻴﺔ ﲢﻠﻴﻞ ﺍﻟﻐـﺰﺍﱄ ﳊﺮﻛﻴـﺔ ﺍﺠﻤﻟﺘﻤـﻊ‬
‫ﺍﻹﺳﻼﻣﻲ ﻋﱪ ﺃﺭﺑﻌﺔ ﻋﺸﺮ ﻗﺮﻧﺎ ﻣﻦ ﺍﻟﺰﻣﻦ‪ ،‬ﻭﻣﺪﻯ ﺍﺭﺗﺒﺎﻁ ﺍﻻﻣﺘﺪﺍﺩ ﺍﳉﻐﺮﺍﰲ ﻟﻠﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﺑﺘﻘـﺪﻡ‬
‫ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺗﻔﻮﻕ ﺣﻀﺎﺭ‪‬ﻢ‪.‬‬
‫ﻭﺛﺎﻧﻴﻬﻤﺎ‪ :‬ﻫﻲ ﺃﻥ ﺃﺭﺻﺪ ﺑﻌﺾ ﻣﻼﻣﺢ ﺍﻟﻮﺍﻗﻊ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﺃﻥ ﺃﻗﻒ ﻋﻠﻰ ﻧﻈﺮﺓ ﺍﻟﻐﺰﺍﱄ ﲡﺎﻩ ﻭﺍﻗﻊ ﺍﻟﻌﺎﱂ‬
‫ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﻣﺪﻯ ﺗﻔﺎﻋﻠﻪ‪ ،‬ﻭﺗﺄﺛﺮﻩ ﲟﺨﺘﻠﻒ ﺣﻴﺜﻴﺎﺗﻪ‪.‬‬
‫ﻭﺛﺎﻟﺜﻬﺎ‪ :‬ﻫﻲ ﺃﻥ ﺃﺫﻛﺮ ﺃﻫﻢ ﺍﳌﻈﺎﻫﺮ‪ ،‬ﻭﺍﻟﺼﻮﺭ ﺍﻟﱵ ﻳﺘﺠﻠﻰ ﻣﻦ ﺧﻼﳍﺎ ﲣﻠﻒ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﺗﻘﻬﻘﺮ‬
‫ﺍﳌﺴﻠﻤﲔ ﻛﻤﺎ ﺗﻨﺎﻭﳍﺎ ﺍﻟﻐﺰﺍﱄ ﰲ ﻓﻜﺮﻩ‪.‬‬
‫) ‪ (128‬ﻳﻮﺳﻒ اﻟﻘﺮﺿﺎوي‪ :‬اﻟﺸﻴﺦ اﻟﻐﺰاﻟﻲ آﻤﺎ ﻋﺮﻓﺘﻪ‪"،‬رﺣﻠﺔ أآﺜﺮ ﻣﻦ ﻧﺼﻒ ﻗﺮن"‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ص‪.96 :‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﺍﻟﺘﻄﻮﺭ ﺍﻟﺘﺎﺭﳜﻲ ﻟﻠﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‬
‫ﺷﻬﺪ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻋﱪ ﺗﺎﺭﳜﻪ ﺍﻟﻄﻮﻳﻞ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﳌﺮﺍﺣﻞ‪ ،‬ﻭﺍﻷﻃﻮﺍﺭ ﲢﺪﺩﺕ ﰲ ﺿﻮﺋﻬﺎ‬
‫ﺣﺪﻭﺩﻩ ﺍﻟﻘﺎﺋﻤﺔ ﺣﺎﻟﻴﺎ‪ ،‬ﻭﺗﺒﻠﻮﺭﺕ ﺿﻤﻨﻬﺎ ﳐﺘﻠﻒ ﺻﻮﺭ ﺍﻟﺘﻘﺪﻡ‪ ،‬ﺃﻭ ﺍﻟﺘﺄﺧﺮ ﺍﻟﱵ ﻣﺮ ‪‬ﺎ‪ .‬ﻭﻓﻴﻤـﺎ ﻳﻠـﻲ‬
‫ﳏﺎﻭﻟﺔ ﻟﺘﺤﺪﻳﺪ ﻣﺮﺍﺣﻞ ﻫﺬﺍ ﺍﻟﺘﻄﻮﺭ ﺍﻟﺘﺎﺭﳜﻲ ﻛﻤﺎ ﻳﺮﺍﻫﺎ ﺍﻟﻐﺰﺍﱄ‪:‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ‪ :‬ﺍﻻﻣﺘﺪﺍﺩ ﺍﳉﻐﺮﺍﰲ‬
‫ﻣﻨﺬ ﺑﺪﺍﻳﺔ ﺗﻜﻮﻥ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﺇﱃ ﺍﻟﻴﻮﻡ ﱂ ﺗﺘﻮﻗﻒ ﺣﺪﻭﺩﻩ ﻋﻦ ﺍﻟﺘﻐﲑ‪ ،‬ﻭﺍﻟﺘﺒﺪﻝ؛ ﺫﻟﻚ ﺃﻧﻪ‬
‫ﻛﺎﻥ ﳝﺘﺪ ﺃﺣﻴﺎﻧﺎ ﺇﱃ ﻣﻨﺎﻃﻖ ﻣﻌﻴﻨﺔ‪ ،‬ﰒ ﻳﺘﺮﺍﺟﻊ ﻋﻨﻬﺎ‪ ،‬ﺃﻭ ﻳﺴﺘﻘﺮ ﻓﻴﻬﺎ‪ ،‬ﻭﻫﺬﺍ ﺭﺍﺟﻊ ﺇﱃ ﻋﻮﺍﻣﻞ ﳐﺘﻠﻔﺔ‬
‫ﺗﺘﺤﻜﻢ ﰲ ﺗﻮﺳﻌﻪ‪ ،‬ﻭﺍﻣﺘﺪﺍﺩﻩ‪ .‬ﻭﻗﺪ ﺣﺪﺩ ﺍﻟﻐﺰﺍﱄ ﲬﺲ ﻣﺮﺍﺣﻞ ﻫﺎﻣﺔ ﺗﺼﻮﺭ ﻫﺬﺍ ﺍﻻﻣﺘﺪﺍﺩ ﺍﳌﺘﻐﲑ‬
‫ﺑﺎﺳﺘﻤﺮﺍﺭ ﻭﻫﻲ‪:‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ‪ :‬ﻣﺮﺣﻠﺔ ﺍﻟﻨﺒﻮﺓ ﻭﺍﳋﻼﻓﺔ ﺍﻟﺮﺍﺷﺪﺓ‪ :‬ﻭﺗﻨﻘﺴﻢ ﺇﱃ ﻓﺘﺮﺗﲔ ﳘﺎ‪:‬‬
‫ﺃﻭﻻ‪ -‬ﻓﺘﺮﺓ ﺍﻟﺮﺳﻮﻝ ‪ 01) ρ‬ﻫـ – ‪ 11‬ﻫـ ‪622 ،‬ﻡ –‪632‬ﻡ(‪:‬‬
‫ﻋﻨﺪﻣﺎ ﺍﺳﺘﺠﺎﺏ ﺭﺳﻮﻝ ﺍﷲ ‪ ρ‬ﻷﻣﺮ ﺍﷲ ‪ ،Υ‬ﻭﻫﺎﺟﺮ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ ﺭﻓﻘﺔ ﻣﻦ ﺁﻣـﻦ ﺑـﻪ‪،‬‬
‫ﻭﺻﺪﻕ ﺑﺮﺳﺎﻟﺘﻪ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ ﺇﻳﺬﺍﻧﺎ ﺑﻘﻴﺎﻡ ﺃﻭﻝ ﳎﺘﻤﻊ ﺇﺳﻼﻣﻲ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻜﻮﻥ‪ ،‬ﻭﺗﺄﺳﻴﺲ ﺃﻭﻝ ﻛﻴـﺎﻥ‬
‫ﺇﺳﻼﻣﻲ ﲢﺘﻀﻨﻪ ﺍﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ؛ ﺍﻟﱵ ﺃﺻﺒﺤﺖ ‪-‬ﻛﻤﺎ ﻳﺮﻯ ﺍﻟﻐﺰﺍﱄ‪ -‬ﺃﻭﻝ ﻋﺎﺻﻤﺔ ﺇﺳﻼﻣﻴﺔ ﺗﻘﻮﺩ ﺍﻟﻌﺎﱂ‪،‬‬
‫ﻭﺗﺘﻘﺪﻡ ﻛﻞ ﺍﻟﻌﻮﺍﺻﻢ ﺍﻷﺧﺮﻯ ﺑﻔﻀﻞ ﻧﱯ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﻟﺬﻱ "ﺍﺳﺘﻄﺎﻉ ﺇﻋﺪﺍﺩ ﺟـﻴﺶ ﻣـﻦ ﺍﳌﻌﻠﻤـﲔ‪،‬‬
‫ﻭﺍﺠﻤﻟﺎﻫﺪﻳﻦ‪ ،‬ﻣﻦ ﺭﻫﺒﺎﻥ ﺍﻟﻠﻴﻞ‪ ،‬ﻭﻓﺮﺳﺎﻥ ﺍﻟﻨﻬﺎﺭ‪ ،‬ﻣﻦ ﻋﺸﺎﻕ ﺍﳋﻠﺪ‪ ،‬ﻭﻣﺼﻠﺤﻲ ﺍﻷﺭﺽ‪ ،‬ﻓﺴﺒﺤﺎﻥ ﻣـﻦ‬
‫ﺃﺑﺪﻉ ﳏﻤﺪﺍ ‪ ρ‬ﻟﻴﻨﺸﺊ ﻫﺬﺍ ﺍﳉﻴﻞ ﻣﻦ ﺍﻷﺻﺤﺎﺏ ﺍﻟﱪﺭﺓ ﺍﳌﻬﺮﺓ ﺍﻟﺬﻳﻦ ﺳﺎﺣﻮﺍ ﰲ ﺍﻟـﺒﻼﺩ‪ ،‬ﻭﺍﺟﺘـﺎﺣﻮﺍ‬
‫ﺟﺬﻭﺭ ﺍﻟﻔﺴﺎﺩ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﺧﲑ ﺃﻣﺔ ﺃﺧﺮﺟﺖ ﻟﻠﻨﺎﺱ")‪.(129‬‬
‫ﻭﺑﻌﺪ ﺳﻠﺴﻠﺔ ﻣﻦ ﺍﻟﻐﺰﻭﺍﺕ ﺍﻟﱵ ﺧﺎﺿﻬﺎ ﺍﳌﺴﻠﻤﻮﻥ ﺿﺪ ﺍﳌﺸﺮﻛﲔ‪ ،‬ﻭﺑﺎﺳﺘﻤﺮﺍﺭ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﻹﺳـﻼﻡ‬
‫ﺍﺯﺩﺍﺩ ﻋﺪﺩ ﺍﻟﺪﺍﺧﻠﲔ ﻓﻴﻪ ﺃﻓﺮﺍﺩﺍ‪ ،‬ﻭﲨﺎﻋﺎﺕ‪ ،‬ﻭﻗﺒﺎﺋﻞ ﻓﺎﺯﺩﺍﺩﺕ ﺭﻗﻌﺔ ﺍﻟﺪﻭﻟﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺍﻻﺗـﺴﺎﻉ‪،‬‬
‫ﻭﻋﻨﺪﻣﺎ ﺗﻮﰲ ﺍﻟﺮﺳﻮﻝ ‪ ρ‬ﻛﺎﻥ ﺍﻹﺳﻼﻡ "ﻗﺪ ﴰﻞ ﻣﻨﺎﻃﻖ ﻏﺮﺏ ﺍﳉﺰﻳﺮﺓ ﺍﻟﻌﺮﺑﻴﺔ ﻛﻠﻬﺎ‪ ،‬ﻭﺣﺰﺍﻣﺎ ﺻﻐﲑﺍ‬
‫ﰲ ﺍﳉﻨﻮﺏ ﺍﻟﺸﺮﻗﻲ ﻟﻠﺠﺰﻳﺮﺓ‪ ،‬ﻫﺬﺍ ﻣﻊ ﺑﻘﺎﺀ ﻭﺳﻂ ﺍﳉﺰﻳﺮﺓ ﺍﻟﻌﺮﺑﻴﺔ ﻣﻦ ﺍﻟﺸﻤﺎﻝ ﺇﱃ ﺍﳉﻨﻮﺏ ﻣﻨﻄﻘﺔ ﱂ‬
‫ﻳﻨﺘﺸﺮ ﻓﻴﻬﺎ ﺍﻹﺳﻼﻡ")‪ .(130‬ﻭﳝﻜﻦ ﺍﻟﻘﻮﻝ ﺃﻥ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻋﻨﺪ ﻭﻓﺎﺓ ﺍﻟﺮﺳﻮﻝ ‪ ρ‬ﻛـﺎﻥ ﻳـﺸﻤﻞ‬
‫ﺃﻏﻠﺐ ﺃﳓﺎﺀ ﺍﳉﺰﻳﺮﺓ ﺍﻟﻌﺮﺑﻴﺔ )ﻛﻤﺎ ﻫﻮ ﻣﺒﲔ ﰲ ﺍﻟﺸﻜﻞ‪.(01:‬‬
‫) ‪ (129‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﻣﺸﻜﻼت ﻓﻲ ﻃﺮﻳﻖ اﻟﺤﻴﺎة اﻹﺳﻼﻣﻴﺔ‪) ،‬اﻟﺠﺰاﺋﺮ‪ ،‬اﻟﻌﺎﻟﻤﻴﺔ ﻟﻺﻋﻼم‪ ،‬د‪.‬ط‪ 2001 ،‬م(‪ ،‬ص‪.48 :‬‬
‫) ‪ (130‬ﻋﻼء ﻃﺎهﺮ‪ :‬اﻟﻌﺎﻟﻢ اﻹﺳﻼﻣﻲ ﻓﻲ اﻹﺳﺘﺮاﺗﻴﺠﻴﺎت اﻟﻌﺎﻟﻤﻴﺔ اﻟﻤﻌﺎﺻﺮة‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ص‪.33 :‬‬
‫ﺷﻜﻞ ‪ :01‬ﺧﺮﻳﻄﺔ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻋﻨﺪ ﻭﻓﺎﺓ ﺍﻟﺮﺳﻮﻝ ‪ρ‬‬
‫ﺛﺎﻧﻴﺎ‪ -‬ﻓﺘﺮﺓ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ )‪11‬ﻫـ – ‪41‬ﻫـ ‪632 ،‬ﻡ – ‪661‬ﻡ(‪:‬‬
‫ﱂ ﺗﻜﻦ ﻭﻓﺎﺓ ﺍﻟﺮﺳﻮﻝ ‪ ρ‬ﺣﺪﺍ ﻟﺘﻮﻗﻒ ﺍﳌﺪ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺃﻭ ﺍﻧﻜﻤﺎﺷﻪ ﺑﻞ ﺇﻧﻪ ﺍﺳﺘﻤﺮ ﰲ ﺍﻟﺘﻮﺳﻊ‪،‬‬
‫ﻭﺍﻻﻧﺘﺸﺎﺭ ﺷﺮﻗﺎ ﻭﻏﺮﺑﺎ‪ ،‬ﴰﺎﻻ ﻭﺟﻨﻮﺑﺎ؛ ﻭﺳﺮ ﺫﻟﻚ ﻳﻌﻮﺩ ﺇﱃ ﳒﺎﺡ ﺍﻟﺮﺳﻮﻝ ‪ ρ‬ﰲ ﺑﻨﺎﺀ ﺍﻟﺪﻭﻟﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﻋﻠﻰ ﺩﻋﺎﺋﻢ ﺛﺎﺑﺘﺔ‪ ،‬ﻭﻗﻮﺍﻋﺪ ﺭﺍﺳﺨﺔ‪ ،‬ﻭﺃﺳﺲ ﻗﺎﺋﻤﺔ ﻋﻠﻰ ﺟﻌﻞ ﺭﻭﺡ ﺍﻹﺳﻼﻡ ﺍﻟﺪﺍﻓﻊ ﺍﻟﻘﻮﻱ‬
‫ﺇﱃ ﺍﺗﺴﺎﻉ ﺭﻗﻌﺔ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻳﻘﻮﻝ ﺍﻟﻐﺰﺍﱄ ﻋﻦ ﺫﻟﻚ‪" :‬ﻟﻘﺪ ﳊﻖ ﺍﻟﻨﱯ ‪ ρ‬ﺑﺎﻟﺮﻓﻴﻖ ﺍﻷﻋﻠﻰ‬
‫ﻭﺍﻹﺳﻼﻡ ﱂ ﻳﺘﺨﻂ ﺣﺪﻭﺩ ﺍﳉﺰﻳﺮﺓ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺑﻴﺪ ﺃﻥ ﺍﻟﺮﺟﺎﻝ ﺍﻟﺬﻳﻦ ﺭﺑﺎﻫﻢ‪ ،‬ﻭﺍﻟﺬﻳﻦ ﻳﻌﺮﻓﻮﻥ ﻋﺎﳌﻴﺔ‬
‫ﺍﻟﺪﻋﻮﺓ ﺷﺮﻗﻮﺍ ‪‬ﺎ‪ ،‬ﻭﻏﺮﺑﻮﺍ‪ ،‬ﻭﺫﻟﻠﻮﺍ ﻋﻘﺒﺎﺕ ﻛﺎﻥ ﺍﻟﺒﺼـﺮ ﺍﻟﻌـﺎﺩﻱ ﳛﻜـﻢ ﺑﺎﺳﺘﺤـﺎﻟﺔ‬
‫ﺗﺬﻟﻴﻠﻬﺎ")‪.(131‬‬
‫‪‬ﺬﺍ ﺍﺳﺘﻤﺮﺕ ﺍﻟﺪﻭﻟﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻃﻴﻠﺔ ﺛﻼﺛﲔ ﺳﻨﺔ؛ ﻣﻦ ﻋﻬﺪ ﺃﰊ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ﺇﱃ ﻋﻬﺪ ﻋﻠـﻲ‬
‫ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﰲ ﺍﻟﺘﻮﺳﻊ ﺣﱴ ﺃﺻﺒﺤﺖ ﺳﻨﺔ ‪41‬ﻫـ‪661-‬ﻡ "ﺗﻀﻢ ﻛﺎﻓﺔ ﻣﻨﺎﻃﻖ ﺷـﺒﻪ ﺍﳉﺰﻳـﺮﺓ‬
‫ﺍﻟﻌﺮﺑﻴﺔ؛ ﺃﻱ ﺩﻭﻝ ﺍﳋﻠﻴﺞ ﺍﳊﺎﻟﻴﺔ‪ ،‬ﻭﺍﻟﻌﺮﺍﻕ‪ ،‬ﻭﺳـﻮﺭﻳﺎ‪ ،‬ﻭﺍﻷﺭﺩﻥ‪ ،‬ﻭﻓﻠـﺴﻄﲔ‪ ،‬ﰒ ﺷـﺮﻗﺎ‪ :‬ﺇﻳـﺮﺍﻥ‪،‬‬
‫ﻭﺃﻓﻐﺎﻧﺴﺘﺎﻥ‪ ،‬ﻭﺟﺰﺀﺍ ﻣﻦ ﺑﺎﻛﺴﺘﺎﻥ‪ ،‬ﻭﴰﺎﻻ‪ :‬ﺟﺰﺀﺍ ﻣﻦ ﺭﻭﺳﻴﺎ‪ ،‬ﻭﺟﺰﺀﺍ ﻣﻦ ﺗﺮﻛﻴﺎ ﺍﳊﺎﻟﻴﺔ‪ ،‬ﻭﻏﺮﺑﺎ‪ :‬ﺷﺒﻪ‬
‫ﺟﺰﻳﺮﺓ ﺳﻴﻨﺎﺀ‪ ،‬ﻭﻣﺼﺮ‪ ،‬ﻭﺍﳉﺰﺀ ﺍﻟﺸﻤﺎﱄ‪ ،‬ﻭﺍﻟﺸﺮﻗﻲ‪ ،‬ﻭﺍﻷﻭﺳﻂ ﻣﻦ ﻟﻴﺒﻴﺎ ﺍﳊﺎﻟﻴﺔ‪ ،‬ﻭﺗﺼﻞ ﰲ ﺣـﺪﻭﺩﻫﺎ‬
‫ﺍﻟﺸﻤﺎﻟﻴـﺔ ﺍﻟﻐﺮﺑﻴـﺔ ﺇﱃ ﺣـﺪﻭﺩ ﺗـﻮﻧﺲ ﺍﳊﺎﻟﻴﺔ")‪) (132‬ﺃﻧﻈﺮ ﺍﻟﺸﻜﻞ‪.(02:‬‬
‫) ‪ (131‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻟﺪﻋﻮة اﻹﺳﻼﻣﻴﺔ ﺗﺴﺘﻘﺒﻞ ﻗﺮﻧﻬﺎ اﻟﺨﺎﻣﺲ ﻋﺸﺮ‪) ،‬دﻣﺸﻖ‪ ،‬دار اﻟﻘﻠﻢ‪ ،‬ط‪ 2001 ،02 :‬م( ص‪.25 :‬‬
‫) ‪ (132‬ﻋﻼء ﻃﺎهﺮ‪ :‬اﻟﻌﺎﻟﻢ اﻹﺳﻼﻣﻲ ﻓﻲ اﻹﺳﺘﺮاﺗﻴﺠﻴﺎت اﻟﻌﺎﻟﻤﻴﺔ اﻟﻤﻌﺎﺻﺮة‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ص‪.35-34 :‬‬
‫ﺷﻜﻞ ‪ :02‬ﺧﺮﻳﻄﺔ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﰲ ﻓﺘﺮﺓ ﺍﳋﻼﻓﺔ ﺍﻟﺮﺍﺷﺪﺓ‬
‫ﻭﺗﻌﺘﱪ ﻓﺘﺮﺓ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ؛ ﺍﻟﻔﺘﺮﺓ ﺍﻟﱵ ﺗﺮﺳﺨﺖ ﻓﻴﻬﺎ ﺍﻟﺪﻭﻟﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﱵ ﺃﺻـﺒﺤﺖ ﰲ‬
‫ﺍﳌﺮﺣﻠﺔ ﺍﳌﻮﺍﻟﻴﺔ ﻣﻨﻄﻠﻖ ﺍﻟﻔﺘﻮﺣﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﻣﺪﺩ ﺍﻟﻨﺎﺷﺮﻳﻦ ﻟﻺﺳﻼﻡ‪ ،‬ﻭﺍﻟﺪﺍﻋﲔ ﺇﻟﻴﻪ ﰲ ﳐﺘﻠﻒ ﺑﻘﺎﻉ‬
‫ﺍﻟﻌﺎﱂ‪ ،‬ﻭﻫﻲ ﺍﳌﺮﺣﻠﺔ ﺍﻟﺬﻫﺒﻴﺔ ﺍﻟﱵ ﻋﺮﻓﻬﺎ ﺗﺎﺭﻳﺦ ﺍﻹﺳﻼﻡ ﺑﻔﻀﻞ ﺍﳋﻠﻔﺎﺀ ﺍﻷﺭﺑﻌﺔ ﺍﻟﺬﻳﻦ ﻛﺎﻥ ﳍﻢ ﻣـﻦ‬
‫ﺍﻟﻔﻀﻞ‪ ،‬ﻭﺭﻓﻌﺔ ﺍﳌﻜﺎﻧﺔ ﻣﺎ ﺟﻌﻞ ﺍﻟﻐﺰﺍﱄ ﻳﻘـﻮﻝ ﻓﻴﻬﻢ‪" :‬ﻭﻣﺎ ﺃﺣﺴﺐ ﺍﻟﺪﻧﻴﺎ ﻋﺮﻓﺖ ﻣﻦ ﻗﺒﻞ‪ ،‬ﻭﻻ ﻣﻦ‬
‫ﺑﻌﺪ ﺃﻋﺪﻝ‪ ،‬ﻭﻻ ﺃﻧﺒﻞ‪ ،‬ﻭﻻ ﺃﺷﺮﻑ ﻣﻦ ﺍﻟﺮﺟﺎﻝ ﺍﻷﺭﺑﻌﺔ ﺍﻟﺬﻳﻦ ﺣﻜﻤﻮﺍ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﻫﺬﻩ ﺍﻟﺪﻭﻟﺔ‬
‫ﺍﻟﻘﺼﲑﺓ ﺍﻷﻣﺪ؛ ﺩﻭﻟﺔ ﺍﳋﻼﻓﺔ ﺍﻟﺮﺍﺷﺪﺓ")‪.(133‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﱐ‪ :‬ﻣﺮﺣﻠﺔ ﺍﻟﺪﻭﻟﺔ ﺍﻷﻣﻮﻳﺔ )‪41‬ﻫـ – ‪132‬ﻫـ ‪661 ،‬ﻡ – ‪750‬ﻡ(‪:‬‬
‫ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﲢﻮﻝ ﺷﻜﻞ ﺍﳊﻜﻢ ﰲ ﺍﻟﻌﻬﺪ ﺍﻷﻣﻮﻱ ﻣﻦ ﺧﻼﻓﺔ ﺭﺍﺷﺪﺓ ‪-‬ﻗﻮﺍﻣﻬﺎ ﺍﻟﺒﻴﻌﺔ ﺍﳊﺮﺓ‬
‫ﻻﺧﺘﻴﺎﺭ ﺃﻛﻔﺄ ﺍﳌﺴﻠﻤﲔ ﺧﻠﻴﻔﺔ ﳍﻢ‪ ،‬ﻭﺯﻋﻴﻤﺎ ﻋﻠﻴﻬﻢ‪ -‬ﺇﱃ ﻣﻠﻚ ﻋﻀﻮﺽ ‪-‬ﻗﻮﺍﻣﻪ ﺍﺣﺘﻜﺎﺭ ﺍﳋﻼﻓﺔ‪،‬‬
‫ﻭﺗﻮﺭﻳﺜﻬﺎ ﻟﻼﺑﻦ ﺑﻌﺪ ﻭﻓﺎﺓ ﺍﻷﺏ‪ -‬ﻭﻫﻮ ﻣﺎ ﻗﺎﻡ ﺑﻪ ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﺃﰊ ﺳﻔﻴﺎﻥ؛ ﺍﻟﺬﻱ ﺍﻋﺘﱪﻩ ﺍﻟﻐﺰﺍﱄ‬
‫ﻣﺒﺘﺪﻋﺎ ﻟﺘﻮﺭﻳﺚ ﺍﳋﻼﻓﺔ‪ ،‬ﻭﻣﻘﻠﺪﺍ ﻟﻠﻤﺠﻮﺳﻴﺔ ﺍﻟﻔﺎﺭﺳﻴﺔ‪ ،‬ﻭﺍﻟﺼﻠﻴﺒﻴﺔ ﺍﻟﺮﻭﻣﺎﻧﻴﺔ‪ .‬ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺫﻟﻚ‬
‫ﺍﻟﺘﺤﻮﻝ‪ ،‬ﻭﻛﻞ ﺗﺒﻌﺎﺗﻪ ﺍﻟﺴﻴﺎﺳﻴﺔ ﺩﺍﺧﻞ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ؛ ﻓﺈﻥ ﺍﻟﻔﺘﻮﺣﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﺍﺳﺘﻤﺮﺕ ﻃﻴﻠﺔ‬
‫) ‪ (133‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻟﺪﻋﻮة اﻹﺳﻼﻣﻴﺔ ﺗﺴﺘﻘﺒﻞ ﻗﺮﻧﻬﺎ اﻟﺨﺎﻣﺲ ﻋﺸﺮ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.24 :‬‬
‫ﻣﺎ ﻳﻘﺎﺭﺏ ﺍﻟﺘﺴﻌﲔ ﻋﺎﻣﺎ ﻓﻘﺪ "ﻗﺎﻡ ﺍﻷﻣﻮﻳﻮﻥ ﺑﻔﺘﻮﺣﺎﺕ ﻭﺳﻌﺖ ﺍﻟﺮﻗﻌﺔ ﺍﳉﻐﺮﺍﻓﻴﺔ ﻟﻠﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪،‬‬
‫ﺷﺮﻗﺎ ﴰﻠﺖ ﺑﻌﺾ ﺍﻷﺟﺰﺍﺀ ﺍﻟﻐﺮﺑﻴﺔ‪ ،‬ﻭﺍﻟﺸﻤﺎﻟﻴﺔ ﺍﻟﻐﺮﺑﻴﺔ ﻣﻦ ﺍﳍﻨﺪ… ﻭﰲ ﺍﲡﺎﻩ ﺍﳋﻂ ﺍﻟﺸﺮﻗﻲ ﺍﻣﺘﺪﺕ‬
‫ﺍﻟﻔﺘﻮﺣﺎﺕ ﺍﻷﻣﻮﻳﺔ ﴰﺎﻻ ﻓﺸﻤﻠﺖ ﺑﻌﺾ ﺍﳌﻨﺎﻃﻖ ﺍﻟﻐﺮﺑﻴﺔ‪ ،‬ﻭﺍﻟﺸﻤﺎﻟﻴﺔ ﺍﻟﻐﺮﺑﻴﺔ ﻣﻦ ﺍﻟﺼﲔ‪ ،‬ﻭﺣﺎﺫﺕ‬
‫ﺍﳌﻨﺎﻃﻖ ﺍﳉﻨﻮﺑﻴﺔ ﺍﻟﻐﺮﺑﻴﺔ ﻣﻦ ﻣﻨﻐﻮﻟﻴﺎ‪ ،‬ﻭﺍﲡﻬﺖ ﺍﻟﻔﺘﻮﺣﺎﺕ ﺍﻷﻣﻮﻳﺔ ﴰﺎﻝ ﺍﻟﺼﲔ ﺑﺎﲡﺎﻩ ﺍﻟﻐﺮﺏ‪،‬‬
‫ﻭﴰﻠﺖ ﺑﻌﺾ ﺍﳌﻨﺎﻃﻖ ﺍﳉﻨﻮﺑﻴﺔ ﺍﻟﻮﺳﻄﻰ ﻣﻦ ﺍﻻﲢﺎﺩ ﺍﻟﺴﻮﻓﻴﱵ… ﻭﺑﺎﲡﺎﻩ ﺍﻟﺸﻤﺎﻝ ﴰﻠﺖ ﺍﻟﺪﻭﻟﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺍﻟﻌﻬﺪ ﺍﻷﻣﻮﻱ ﻛﻼ ﻣﻦ ﺗﺮﻛﻴﺎ‪ ،‬ﻭﺍﻣﺘﺪﺕ ﺣﱴ ﺍﻟﺴﻮﺍﺣﻞ ﺍﳉﻨﻮﺑﻴﺔ‪ ،‬ﻭﺍﳉﻨﻮﺑﻴﺔ ﺍﻟﺸﺮﻗﻴﺔ‬
‫ﻣﻦ ﺍﻟﺒﺤﺮ ﺍﻷﺳﻮﺩ‪ ،‬ﺃﻣﺎ ﻏﺮﺑﺎ ﻓﻘﺪ ﺍﻣﺘﺪﺕ ﺍﻟﻔﺘﻮﺣﺎﺕ ﰲ ﺍﻟﻌﺼﺮ ﺍﻷﻣﻮﻱ ﺑﺸﻜﻞ ﻣﺘﺴﻊ ﺣﱴ ﴰﻠﺖ‬
‫ﻛﺎﻓﺔ ﻣﻨﺎﻃﻖ ﺇﻓﺮﻳﻘﻴﺎ ﺍﻟﺸﻤﺎﻟﻴﺔ‪ ،‬ﻭﺿﻤﺖ ﻛﻼ ﻣﻦ ﻟﻴﺒﻴﺎ‪ ،‬ﻭﺗﻮﻧﺲ‪ ،‬ﻭﺍﳉﺰﺍﺋﺮ‪ ،‬ﻭﺍﳌﻤﻠﻜﺔ ﺍﳌﻐﺮﺑﻴﺔ‪ ،‬ﰒ‬
‫ﺍﺟﺘﺎﺯﺕ ﺍﻟﺒﺤﺮ ﺍﻷﺑﻴﺾ ﺍﳌﺘﻮﺳﻂ ﻣﺘﺠﻬﺔ ﳓﻮ ﺍﻟﺸﻤﺎﻝ‪ ،‬ﻓﺎﺣﺘﻠﺖ ﺇﺳﺒﺎﻧﻴﺎ‪ ،‬ﻭﺍﻟﱪﺗﻐﺎﻝ‪ ،‬ﻭﺍﲡﻬﺖ ﳓﻮ‬
‫ﺍﻟﺸﻤﺎﻝ ﺍﻟﺸﺮﻗﻲ ﻹﺳﺒﺎﻧﻴﺎ ﻓﻔﺘﺤﺖ ﺍﳌﻨﺎﻃﻖ ﺍﳉﻨﻮﺑﻴﺔ ﺍﻟﺸﺮﻗﻴﺔ ﻟﻔﺮﻧﺴﺎ‪ ،‬ﻭﻭﺍﺻﻠﺖ ﺍﻟﺘﻘﺪﻡ ﳓﻮ ﺍﻟﺸﻤﺎﻝ‬
‫ﺣﱴ ﺃﻭﻗﻔﺖ ﰲ ﻣﺪﻳﻨﺔ ﺑﻮﺍﺗﻴﻴﻪ)‪ ،(134‬ﻛﻤﺎ ﺗﻮﻗﻔﺖ ﰲ ﺃﻗﺼﻰ ﻧﻘﻄﺔ ﴰﺎﻟﻴﺔ ﻋﻨﺪ ﺍﻟﻘﺴﻄﻨﻄﻴﻨﻴﺔ ﴰﺎﻝ‬
‫ﺗﺮﻛﻴﺎ")‪) (135‬ﺃﻧﻈﺮ ﺍﻟﺸﻜﻞ‪.(03:‬‬
‫) ‪ (134‬ﺑﻮاﺗﻴﻴﻪ‪ :‬ﻣﺪﻳﻨﺔ ﻓﺮﻧﺴﻴﺔ ﺷﻬﺪت ﺳﻨﺔ ‪ 732‬م ﺣﺪﺛﺎ هﺎﻣﺎ؛ وهﻮ ﻣﺎ ﻳﻌﺮف ﺑﻤﻌﺮآﺔ ﺑﻮاﺗﻴﻴﻪ‪ ،‬أو ﻣﻌﺮآﺔ ﺗﻮر‪ ،‬أو ﺑ ﻼط اﻟ ﺸﻬﺪاء‪ .‬ه ﺬﻩ اﻟﻤﻌﺮآ ﺔ اﻟﺘ ﻲ ﺗﻤﻜ ﻦ ﻓﻴﻬ ﺎ اﻟﻤﻠ ﻚ‬
‫اﻟﻔﺮﻧﺠﻲ )ﺷﺎرل ﻣﺎرﺗﻞ( ﻣﻦ إﻳﻘﺎف ﺗﻘﺪم اﻟﻔﺎﺗﺤﻴﻦ اﻟﻤﺴﻠﻤﻴﻦ‪ ،‬وإﻋﺎﻗﺔ اﻧﺘﺸﺎر اﻹﺳﻼم ﻓﻲ أوروﺑﺎ‪.‬‬
‫) ‪ (135‬ﻋﻼء ﻃﺎهﺮ‪ :‬اﻟﻌﺎﻟﻢ اﻹﺳﻼﻣﻲ ﻓﻲ اﻹﺳﺘﺮاﺗﻴﺠﻴﺎت اﻟﻌﺎﻟﻤﻴﺔ اﻟﻤﻌﺎﺻﺮة‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ص‪.36 :‬‬
‫ﺷﻜﻞ ‪ :03‬ﺧﺮﻳﻄﺔ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﰲ ﺍﻟﻌﻬﺪ ﺍﻷﻣﻮﻱ‬
‫ﻭﻫﻜﺬﺍ ﺍﺳﺘﻄﺎﻋﺖ ﺍﻟﺪﻭﻟﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺍﻟﻌﻬﺪ ﺍﻷﻣﻮﻱ ﺃﻥ ﺗﻀﻴﻒ ﺃﻗﺎﻟﻴﻤﺎ ﻛﺜﲑﺓ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻳﺒﲔ‬
‫ﺃﻥ ﺍﻟﺬﻱ ﺗﻐﲑ ﺑﲔ ﺍﳌﺮﺣﻠﺘﲔ ‪-‬ﻣﺮﺣﻠﺔ ﺍﳋﻼﻓﺔ ﺍﻟﺮﺍﺷﺪﺓ‪ ،‬ﻭﻣﺮﺣﻠﺔ ﺍﻟﺪﻭﻟﺔ ﺍﻷﻣﻮﻳﺔ‪ -‬ﺇﳕﺎ ﻳﻨﺤﺼﺮ ﰲ‬
‫ﺃﺷﺨﺎﺹ ﺍﳊﺎﻛﻤﲔ ﺍﻟﺬﻳﻦ "ﻛﺎﻧﻮﺍ ﺃﻗﻞ ﺗﻘﻰ‪ ،‬ﻭﻣﻌﺮﻓﺔ‪ ،‬ﻭﺗﺒﺘﻼ ﺇﱃ ﺍﷲ‪ ،‬ﻣﻦ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ ﺍﻷﺭﺑﻌﺔ‬
‫ﺍﻟﻜﺒﺎﺭ‪ ،‬ﺃﻣﺎ ﻏﺎﻳﺔ ﺍﳊﻜﻢ‪ ،‬ﻭﻧﺸﺎﻃﻪ‪ ،‬ﻭﺷﻌﺎﺭﻩ‪ ،‬ﻓﻼ ﺧﻼﻑ ﺑﲔ ﺍﻟﺪﻭﻟﺘﲔ‪ ،‬ﺇﺫ ﺃﻥ ﺍﻟﻘﺎﺩﺓ ﺍﳉﺪﺩ ﻣﻀﻮﺍ‬
‫ﺑﺎﻹﺳﻼﻡ ﰲ ﻃﺮﻳﻘﻪ‪ ،‬ﻣﺎ ﺭﻓﻌﻮﺍ ﺇﻻ ﺭﺍﻳﺘﻪ‪ ،‬ﻭﻻ ﺍﺭﺗﻀﻮﺍ ﺇﻻ ﻛﺘﺎﺑﻪ")‪.(136‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻣﺮﺣﻠﺔ ﺍﻟﺪﻭﻟﺔ ﺍﻟﻌﺒﺎﺳﻴﺔ )‪ 132‬ﻫـ – ‪ 923‬ﻫـ ‪750 ،‬ﻡ – ‪ 1517‬ﻡ(‪:‬‬
‫) ‪ (136‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻟﺪﻋﻮة اﻹﺳﻼﻣﻴﺔ ﺗﺴﺘﻘﺒﻞ ﻗﺮﻧﻬﺎ اﻟﺨﺎﻣﺲ ﻋﺸﺮ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.27 :‬‬
‫ﺑﺴﻘﻮﻁ ﺍﳋﻼﻓﺔ ﺍﻷﻣﻮﻳﺔ‪ ،‬ﻭﻭﺻﻮﻝ ﺍﻟﻌﺒﺎﺳﻴﲔ ﺇﱃ ﻣﻨﺼﺐ ﺍﳋﻼﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻛﺎﻥ ﻳﻨﺘﻈﺮ ﻣﻦ ﺍﳊﻜﻢ‬
‫ﺍﳉﺪﻳﺪ ﺗﻔﺎﺩﻱ ﻛﻞ ﺍﻷﺧﻄﺎﺀ ‪-‬ﺃﻭ ﺃﻏﻠﺒﻬﺎ‪ -‬ﺍﻟﱵ ﻇﻬﺮﺕ ﻋﻠﻰ ﺍﳊﻜﻢ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﻭﺍﻟﻌﻤﻞ ﺍﳉﺎﺩ ﳓﻮ‬
‫ﺍﻟﺘﻄﺒﻴﻖ ﺍﳌﻠﺘﺰﻡ ﻷﺣﻜﺎﻡ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻣﺒﺎﺩﺋﻪ‪ .‬ﺇﻻ ﺃﻥ ﺍﻟﺬﻱ ﺣﺪﺙ ﻛﻤﺎ ﻳﻘﻮﻝ ﺍﻟﻐﺰﺍﱄ؛ ﻫﻮ ﺃﻥ "ﺍﳋﻠﻔﺎﺀ‬
‫ﺍﻟﻌﺒﺎﺳﻴﲔ ﰲ ﲨﻠﺘﻬﻢ ﱂ ﻳﻜﻮﻧﻮﺍ ﺃﻧﻀﺮ ﻣﻮﺍﻫﺐ‪ ،‬ﻭﻻ ﺃﺯﻛﻰ ﻣﺴﺎﻟﻚ ﻣﻦ ﺳﻠﻔﻬﻢ ﺍﻷﻣﻮﻳﲔ‪ ،‬ﻭﻗﺪ‬
‫ﺟﻌﻠﻮﺍ ﻣﻦ ﻗﺮﺍﺑﺘﻬﻢ ﻟﺮﺳﻮﻝ ﺍﷲ ‪ ρ‬ﻭﺳﻴﻠﺔ ﳉﻤﻊ ﺍﻟﻘﻠﻮﺏ‪ ،‬ﻭﺩﻋﻢ ﺍﻟﺴﻠﻄﺔ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﻘﺮﺍﺑﺔ ﻣﻦ ﺭﺳﻮﻝ‬
‫ﺍﷲ ‪ ρ‬ﻻ ﺗﻘﺪﻡ ﻣﺘﺄﺧﺮﺍ‪ ،‬ﻭﻻ ﺗﺸﻔﻊ ﳌﺴﻲﺀ")‪ .(137‬ﻭﻗﺪ ﲤﻴﺰﺕ ﻓﺘﺮﺓ ﺍﻟﻌﺒﺎﺳﻴﲔ ﺑﺘﻨﺎﻗﺺ ﺍﻟﻔﺘﻮﺣﺎﺕ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﺑﺸﻜﻞ ﻛﺒﲑ ﻋﻤﺎ ﻛﺎﻧﺖ ﻋﻠﻴﻪ ﺳﺎﺑﻘﺎ‪ ،‬ﺇﺫ ﺃ‪‬ﻢ ﲤﻴﺰﻭﺍ "ﰲ ﳎﺎﻝ ﺍﻟﻔﺘﻮﺣﺎﺕ ﺑﻘﻴﺎﻣﻬﻢ‬
‫ﲝﻤﻼﺕ ﺩﻭﺭﻳﺔ‪ ،‬ﻭﻗﺎﺋﻴﺔ‪ ،‬ﻛﺘﻘﻠﻴﺪ ﰲ ﺍﻟﻐﺰﻭ ﺍﻟﺴﻨﻮﻱ ﳑﺎ ﺗﺮﺗﺐ ﻋﻠﻴﻪ ﺍﺳﺘﻘﺮﺍﺭ ﺩﺍﺧﻠﻲ ﰲ ﺍﻟﺪﻭﻟﺔ‪،‬‬
‫ﻭﺍﲣﺬﻭﺍ ﻣﻦ ﺍﻟﻐﺰﻭ ﺍﻟﺴﻨﻮﻱ ﻋﻤﻠﻴﺔ ﺗﻘﻠﻴﺪﻳﺔ ﺩﻋﻤﺖ ﺳﻠﻄﺎ‪‬ﻢ‪ ،‬ﻭﺃﻛﺪﺕ ﲤﺴﻜﻬﻢ ﺑﺮﻛﻦ ﺍﳉﻬﺎﺩ ﺍﻟﺬﻱ‬
‫ﻳﻌﺘﱪ ﺫﺭﻭﺓ ﺳﻨﺎﻡ ﺍﻹﺳﻼﻡ")‪.(138‬‬
‫ﻭﻣﻮﺍﺯﺍﺓ ﻣﻊ ﻗﻠﺔ ﺍﻫﺘﻤﺎﻡ ﺍﻟﻌﺒﺎﺳﻴﲔ ﺑﺎﻟﻔﺘﻮﺣﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ؛ ﻓﺈ‪‬ﻢ ﻛﺎﻧﻮﺍ ﻣﻬﺘﻤﲔ ﻛﺜﲑﺍ ﺑﺘﻄﻮﻳﺮ‬
‫ﺍﻟﺘﺠﺎﺭﺓ‪ ،‬ﻭﺍﻻﻗﺘﺼﺎﺩ‪ ،‬ﻭﺍﻟﺜﻘﺎﻓﺔ ﳑﺎ ﺟﻌﻞ ﺍﻹﺳﻼﻡ ﻳﻨﺘﺸﺮ‪ ،‬ﻭﻳﺒﻠﻎ ﻣﻮﺍﻃﻦ ﺟﺪﻳﺪﺓ ﺑﻔﻀﻞ ﺍﻟﺘﺠﺎﺭﺓ‪،‬‬
‫ﻭﺍﻟﺜﻘﺎﻓﺔ‪ ،‬ﻭﻛﺎﻥ ﻳﺘﻢ ﻏﺎﻟﺒﺎ "ﻋﻠﻰ ﻳﺪ ﺃﻗﻮﺍﻡ ﺃﺧﺮﻯ ﻣﻦ ﻏﲑ ﺍﻟﻌﺮﺏ ﻣﺜﻞ‪ :‬ﺍﻷﺗﺮﺍﻙ‪ ،‬ﻭﺍﻟﻔﺮﺱ‪،‬‬
‫)‪ (137‬اﻟﻤﺼﺪر اﻟﺴﺎﺑﻖ‪ ،‬ص‪.34 :‬‬
‫) ‪ (138‬ﻣﺤﻤﺪ ﻋﻮض اﻟﻬﺰاﻳﻤﺔ‪ :‬ﺣﺎﺿﺮ اﻟﻌﺎﻟﻢ اﻹﺳﻼﻣﻲ‪ ،‬وﻗﻀﺎﻳﺎﻩ اﻟﺴﻴﺎﺳﻴﺔ اﻟﻤﻌﺎﺻﺮة‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ص‪.23 :‬‬
‫ﻭﺍﳌﻐﻮﻟﻴﲔ ﺣﻴﺚ ﺍﻧﺘﺸﺮ ﺧﻼﻝ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﺩﺍﺧﻞ ﺑﻘﺎﻉ ﺟﺪﻳﺪﺓ ﻭﺍﺳﻌﺔ ﴰﻠﺖ ﻛﻼ ﻣﻦ ﺁﺳﻴﺎ‬
‫ﺍﻟﺼﻐﺮﻯ‪ ،‬ﰒ ﻗﺴﻤﺎ ﻛﺒﲑﺍ ﻣﻦ ﺑﻠﺪﺍﻥ ﺇﻓﺮﻳﻘﻴﺎ ﺍﻟﺴﻮﺩﺍﺀ؛ ﺍﻟﱵ ﰎ ﻓﺘﺤﻬﺎ ﻋﻠﻰ ﻳﺪ ﺍﻷﻣﻮﻳﲔ‪ ،‬ﻭﺃﻗﻴﻤﺖ‬
‫ﻓﻴﻬﺎ ﺃﻧﻈﻤﺔ ﺣﻜﻢ ﺇﺳﻼﻣﻴﺔ ﺗﺎﺑﻌﺔ ﻟﻠﺨﻼﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳌﺮﻛﺰﻳﺔ")‪) (139‬ﺃﻧﻈﺮ ﺍﻟﺸﻜﻞ‪.(04:‬‬
‫ﺷﻜﻞ ‪ :04‬ﺧﺮﻳﻄﺔ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﰲ ﺍﻟﻌﻬﺪ ﺍﻟﻌﺒﺎﺳﻲ‬
‫ﻭﻗﺪ ﲢﺪﺙ ﺍﻟﻐﺰﺍﱄ ﻋﻦ ﺗﻘﺼﲑ ﺍﻟﺪﻭﻟﺔ ﺍﻟﻌﺒﺎﺳﻴﺔ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﳌﻮﺍﺿﻊ‪ ،‬ﻓﻘﺪ ﺗﺴﺎﺀﻝ ﻋﻦ ﺃﺳﺒﺎﺏ‬
‫ﲡﺎﻫﻠﻬﺎ ﻟﻜﺜﲑ ﻣﻦ ﺍﻷﻗﻄﺎﺭ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﻋﺪﻡ ﺇﻋﻄﺎﺋﻬﺎ ﺍﻻﻫﺘﻤﺎﻡ‪ ،‬ﻭﺍﻟﺮﻋﺎﻳﺔ ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺍﻣﺘﻼﻛﻬﺎ‬
‫ﻟﺸﱴ ﺍﻹﻣﻜﺎﻧﺎﺕ ﺍﳌﺎﺩﻳﺔ‪ ،‬ﻭﺍﻷﺩﺑﻴﺔ‪ .‬ﻛﻤﺎ ﺃﻧﻪ ﺗﺴﺎﺀﻝ ﻋﻦ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﺷﻐﻠﺖ ﺍﻟﻌﺒﺎﺳﻴﲔ‪ ،‬ﻭﺟﻌﻠﺘﻢ ﻻ‬
‫) ‪ (139‬ﻋﻼء ﻃﺎهﺮ‪ :‬اﻟﻌﺎﻟﻢ اﻹﺳﻼﻣﻲ ﻓﻲ اﻹﺳﺘﺮاﺗﻴﺠﻴﺎت اﻟﻌﺎﻟﻤﻴﺔ اﻟﻤﻌﺎﺻﺮة‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ص‪.42 :‬‬
‫ﻳﻜﺘﺮﺛﻮﻥ ﲝﺎﻝ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﻻ ﻳﻘﺪﺭﻭﻥ ﺧﻄﻮﺭﺓ ﻣﻮﻗﻌﻬﻢ ﺑﺎﻟﻨﺴﺒﺔ ﻷﻋﺪﺍﺀ ﺍﻹﺳﻼﻡ‪ ،‬ﺳﻴﻤﺎ‬
‫ﺍﻟﺼﻠﻴﺒﻴﲔ ﺍﻟﺬﻳﻦ ﱂ ﻳﺘﻮﻗﻔﻮﺍ ﻋﻦ ﺍﻟﺘﺨﻄﻴﻂ ﻹﺳﻘﺎﻃﻬﻢ‪ ،‬ﻭﺍﻟﻨﻴﻞ ﻣﻦ ﺍﻹﺳﻼﻡ ﺑﻜﺴﺮ ﺷﻮﻛﺔ ﺍﳌﺴﻠﻤﲔ‪.‬‬
‫ﻭﻣﻊ ﻛﺜﺮﺓ ﺍﻷﺧﻄﺎﺀ‪ ،‬ﻭﺍﻻﳓﺮﺍﻓﺎﺕ ﺍﻟﱵ ﻣﻴﺰﺕ ﺍﳊﻜﺎﻡ ﺍﻟﻌﺒﺎﺳﻴﲔ‪ ،‬ﻭﻇﻬﻮﺭ ﻋﻠﻞ ﻛﺜﲑﺓ ﺃﻣﺴﺖ ‪‬ﺪﺩ‬
‫ﺍﻟﺪﻭﻟﺔ ﺑﺎﻟﺴﻘﻮﻁ؛ ﻛﺘﻤﺰﻕ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻭﺗﻔﻜﻜﻬﺎ ﺑﻌﺪ ﺃﻥ ﺍﺳﺘﻘﻠﺖ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻹﻣﺎﺭﺍﺕ ﻋﻨﻬﺎ‪،‬‬
‫ﻭﻧﺎﺻﺒﺖ ﺑﻌﻀﻬﺎ ﺍﻟﻌﺪﺍﺀ ﳍﺎ‪ .‬ﻭﰲ ﺍﻟﻔﺘﺮﺓ ﻧﻔﺴﻬﺎ ﻛﺎﻧﺖ ﺍﳊﻤﻼﺕ ﺍﻟﺼﻠﻴﺒﻴﺔ ﺗﻜﺮﺱ ﳎﻬﻮﺩﺍ‪‬ﺎ ﻟﻠﻘﻀﺎﺀ‬
‫ﻋﻠﻰ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻓﻌﻨﺪﻣﺎ ﺗﻨﻬﺰﻡ ﺍﻟﺪﻭﻟﺔ ﺩﺍﺧﻠﻴﺎ ﻳﻜﻮﻥ ﺍﺠﻤﻟﺎﻝ ﻣﻬﻴﺌﺎ ﺃﻣﺎﻡ ﺍﻟﻌﺪﻭ ﺍﳋﺎﺭﺟﻲ‪ ،‬ﻭﻫﻮ‬
‫ﻣﺎ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﺍﻟﻐﺰﺍﱄ ﰲ ﻗﻮﻟﻪ‪" :‬ﺿﺮﺑﺖ ﺍﻟﻔﻮﺿﻰ ﺑﺄﻃﻨﺎ‪‬ﺎ ﰲ ﺃﺟﻬﺰﺓ ﺍﻟﺪﻭﻟﺔ ﺍﻟﻌﻠﻴﺎ‪ ،‬ﻓﻼ ﻋﺠﺐ ﺇﺫﺍ‬
‫ﲢﺮﻙ ﺃﻋﺪﺍﺀ ﺍﻹﺳﻼﻡ ﰲ ﺍﻟﺪﺍﺧﻞ‪ ،‬ﻭﺍﳋﺎﺭﺝ‪ ،‬ﻭﻛﺎﻟﻮﺍ ﻟﻪ ﺿﺮﺑﺎﺕ ﺷﺪﺍﺩﺍ‪ ،‬ﻭﻧﺎﻟﻮﺍ ﻣﻨﻪ ﺃﺳﻮﺃ‬
‫ﻣﻨﺎﻝ")‪ .(140‬ﻭﻫﻮ ﻣﺎ ﲢﻘﻖ ﻓﻌﻠﻴﺎ ﻋﻨﺪﻣﺎ ﺍﲢﺪ ﺍﻟﺼﻠﻴﺒﻴﻮﻥ ﻣﻊ ﺍﻟﺘﺘﺎﺭ‪ ،‬ﻭﰎ ﺍﳍﺠﻮﻡ ﻋﻠﻰ ﺍﻟﻌﺎﱂ‬
‫ﺍﻹﺳﻼﻣﻲ ﺑﻘﻴﺎﺩﺓ ﺍﻟﻘﺎﺋﺪ ﻫﻮﻻﻛﻮ ﻟﻴﺘﻢ ﺍﻹﺳﻘﺎﻁ ﺍﻟﻨﻬﺎﺋﻲ ﻟﺒﻐﺪﺍﺩ ﻋﺎﺻﻤﺔ ﺍﳋﻼﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺳﻨﺔ‬
‫‪ 656‬ﻫـ – ‪ 1258‬ﻡ‪ .‬ﻭﺭﻏﻢ ﺍﺳﺘﻤﺮﺍﺭ ﺍﳌﻤﺎﻟﻴﻚ ﰲ ﺍﻟﻘﺎﻫﺮﺓ ﰲ ﺍﳊﻜﻢ ﲢﺖ ﺍﺳﻢ ﺍﳋﻼﻓﺔ‬
‫ﺍﻟﻌﺒﺎﺳﻴﺔ‪ ،‬ﺇﻻ ﺃﻥ ﺣﻘﻴﻘﺔ ﺗﺼﺪﻉ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻛﺎﻧﺖ ﺑﺎﺩﻳﺔ ﻟﻠﻌﻴﺎﻥ‪ ،‬ﻓﻘﺪ ﻓﻘﺪﺕ ﺍﻟﺮﻗﻌﺔ ﺍﳉﻐﺮﺍﻓﻴﺔ‬
‫) ‪ (140‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻟﺪﻋﻮة اﻹﺳﻼﻣﻴﺔ ﺗﺴﺘﻘﺒﻞ ﻗﺮﻧﻬﺎ اﻟﺨﺎﻣﺲ ﻋﺸﺮ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.45 :‬‬
‫ﻟﻠﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﳎﻤﻮﻋﺔ ﻫﺎﻣﺔ ﻣﻦ ﺍﻷﺟﺰﺍﺀ ﲤﺜﻠﺖ ﰲ ﺳﻴﻄﺮﺓ ﺍﻟﺼﻠﻴﺒﻴﲔ ﻋﻠﻰ ﺃﻧﻄﺎﻛﻴﺎ‪ ،‬ﻭﺑﻴﺖ‬
‫ﺍﳌﻘﺪﺱ‪ ،‬ﻭﺳﻴﻄﺮﺓ ﺍﻟﺘﺘﺎﺭ ﻋﻠﻰ ﺑﻐﺪﺍﺩ‪.‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺮﺍﺑﻊ‪ :‬ﻣﺮﺣﻠﺔ ﺍﻟﺪﻭﻟﺔ ﺍﻟﻌﺜﻤﺎﻧﻴﺔ )‪ 923‬ﻫـ – ‪1324‬ﻫـ ‪1517 ،‬ﻡ – ‪1924‬ﻡ(‪:‬‬
‫ﺳﻘﻄﺖ ﺍﳋﻼﻓﺔ ﺍﻟﻌﺒﺎﺳﻴﺔ ﰲ ﻇﺮﻑ ﻣﻴﺰﻩ ﺗﻜﺎﻟﺐ ﺍﻟﻘﻮﻯ ﺍﳌﻌﺎﺩﻳﺔ ﻟﻺﺳﻼﻡ‪ ،‬ﻭﺍﺳﺘﻌﺪﺍﺩﻫﺎ ﺍﳉﺎﺩ‬
‫ﻟﻀﺮﺏ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﳔﺮ ﻗﻮﺍﻩ‪ ،‬ﻭﰲ ﻫﺬﻩ ﺍﻷﺛﻨﺎﺀ ﺑﺮﺯﺕ ﺩﻭﻟﺔ ﺃﺧﺮﻯ ﺣﻈﻴﺖ ﲞﻼﻓﺔ‬
‫ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺯﻋﺎﻣﺘﻬﻢ؛ ﻫﻲ ﺍﻟﺪﻭﻟﺔ ﺍﻟﻌﺜﻤﺎﻧﻴﺔ ﺍﻟﱵ "ﻛﺎﻧﺖ ﺃﻭﻝ ﺍﻷﻣﺮ ﺩﻭﻳﻠﺔ ﺿﻌﻴﻔﺔ ﺍﻟﺸﺄﻥ‪ ،‬ﰒ ﺿﻠﺖ‬
‫ﺗﺘﻘﻠﺐ ﰲ ﻣﺮﺍﺗﺐ ﺍﻟﻘﻮﺓ ﺣﱴ ﺃﺿﺤﺖ ‪-‬ﺑﺎﺳﻢ ﺍﻹﺳﻼﻡ‪ -‬ﺍﻟﺪﻭﻟﺔ ﺍﻷﻭﱃ ﰲ ﺍﻟﻌﺎﱂ")‪(141‬؛ ﺃﻱ ﺃﻥ‬
‫ﺍﻟﺪﻭﻟﺔ ﺍﻟﻌﺜﻤﺎﻧﻴﺔ ﻛﺎﻧﺖ ﰲ ﺍﻟﺒﺪﺍﻳﺔ ﺇﻣﺎﺭﺓ ﺻﻐﲑﺓ ﰲ ﺁﺳﻴﺎ ﺍﻟﺼﻐﺮﻯ‪ ،‬ﻭﻛﺎﻧﺖ ‪-‬ﺟﻐﺮﺍﻓﻴﺎ‪ -‬ﰲ ﻣﻮﺍﺟﻬﺔ‬
‫ﺍﻟﺪﻭﻟﺔ ﺍﻟﺒﻴﺰﻧﻄﻴﺔ‪ ،‬ﺍﻟﱵ ﻳﻔﺼﻠﻬﺎ ﻋﻨﻬﺎ ﲝﺮ ﻣﺮﻣﺮﺓ‪ ،‬ﻭﻟﻜﻦ ﻫﺬﻩ ﺍﻹﻣﺎﺭﺓ ﺍﻟﺼﻐﲑﺓ ﺍﺳﺘﻄﺎﻋﺖ "ﺃﻥ ﲢﻘﻖ‬
‫ﺍﻧﺘﺼﺎﺭﺍﺕ ﻣﺘﺘﺎﻟﻴﺔ ﻋﻠﻰ ﺍﻟﺒﻴﺰﻧﻄﻴﲔ ﰲ ﺍﻷﻧﺎﺿﻮﻝ… ﻭﰲ ﺳﻨﺔ ‪1345‬ﻡ ﻋﱪ ﺍﻟﻌﺜﻤﺎﻧﻴﻮﻥ ﲝﺮ ﻣﺮﻣﺮﺓ‬
‫ﺇﱃ ﺃﻭﺭﻭﺑﺎ‪ ،‬ﻭﺍﺳﺘﻮﻟﻮﺍ ﻣﻦ ﻋﺎﻡ ﺇﱃ ﻋﺎﻡ ﻋﻠﻰ ﻣﻨﺎﻃﻖ ﻓﺴﻴﺤﺔ ﴰﺎﻝ ﺍﻟﻘﺴﻄﻨﻄﻴﻨﻴﺔ‪ ،‬ﳑﺎ ﺟﻌﻞ ﻫﺬﻩ‬
‫) ‪ (141‬اﻟﻤﺼﺪر اﻟﺴﺎﺑﻖ‪ ،‬ص‪.49 :‬‬
‫ﺍﳌﺪﻳﻨﺔ ﺍﻟﺘﺎﺭﳜﻴﺔ ﺍﻟﻌﻈﻴﻤﺔ ﻧﻘﻄﺔ ﲢﻴﻂ ‪‬ﺎ ﺍﳌﻤﺘﻠﻜﺎﺕ ﺍﻟﻌﺜﻤﺎﻧﻴﺔ ﻣﻦ ﻛﻞ ﺟﺎﻧﺐ ﺗﻘﺮﻳﺒﺎ‪ ،‬ﻭﰲ ‪ 29‬ﻣﺎﻳﻮ‬
‫ﺳﻨﺔ ‪1453‬ﻡ ﺍﺳﺘﻮﱃ ﻋﻠﻴﻬﺎ ﺍﻟﻌﺜﻤﺎﻧﻴﻮﻥ ﺑﻘﻴﺎﺩﺓ ﳏﻤﺪ ﺍﻟﺜﺎﱐ")‪) (142‬ﺃﻧﻈﺮ ﺍﻟﺸﻜﻞ‪.(05:‬‬
‫ﺷﻜﻞ ‪ :05‬ﺧﺮﻳﻄﺔ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﰲ ﺍﻟﻌﻬﺪ ﺍﻟﻌﺜﻤﺎﱐ‬
‫ﻭ‪‬ﺬﺍ ﺍﻹﳒﺎﺯ ﺍﻟﻜﺒﲑ ﺍﻟﺬﻱ ﺣﻘﻘﻪ ﺍﻟﻌﺜﻤﺎﻧﻴﻮﻥ‪ ،‬ﻭﻧﺎﻟﻮﺍ ﺑﻪ ﺇﻋﺠﺎﺏ‪ ،‬ﻭﺗﻘﺪﻳﺮ ﺍﻟﺸﻌﻮﺏ ﺍﻹﺳﻼﻣﻴﺔ‬
‫ﺗﻄﻠﻌﻮﺍ ﺇﱃ ﺑﺴﻂ ﻧﻔﻮﺫﻫﻢ‪ ،‬ﻭﺳﻠﻄﺘﻬﻢ ﻋﻠﻰ ﺑﺎﻗﻲ ﺍﻟﺪﻭﻝ ﺍﻹﺳﻼﻣﻴﺔ)‪ ،(143‬ﻭﻫﻮ ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﲢﻘﻖ‬
‫ﳍﻢ ﺩﻭﻥ ﻋﻨﺎﺀ؛ ﻷﻥ ﺍﳌﺴﻠﻤﲔ ‪-‬ﻛﻤﺎ ﻳﺮﻯ ﺍﻟﻐﺰﺍﱄ‪ -‬ﱂ ﻳﻜﺘﺮﺛﻮﺍ ﺑﺎﺧﺘﻼﻑ ﺍﳉﻨﺲ‪ ،‬ﻭﱂ ﻳﺸﻌﺮﻭﺍ‬
‫ﺑﻀﻴﻖ ﺣﻴﺎﻝ ﻗﻴﺎﺩﺓ ﺍﻷﺗﺮﺍﻙ ﳍﻢ‪ ،‬ﻓﺎﻟﻮﺣﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ ﻛﺎﻧﺖ ﻓﻮﻕ ﺃﻱ ﺍﻋﺘﺒﺎﺭ ﺁﺧﺮ‪ .‬ﻭﻫﻜﺬﺍ ﺃﺻﺒﺤﺖ‬
‫) ‪ (142‬أﺣﻤﺪ ﺷﻠﺒﻲ‪ :‬اﻟﻤﺠﺘﻤﻊ اﻹﺳﻼﻣﻲ أﺳﺲ ﺗﻜﻮﻳﻨﻪ‪ ،‬أﺳﺒﺎب ﺿﻌﻔﻪ‪ ،‬وﺳﺎﺋﻞ ﻧﻬﻀﺘﻪ‪) ،‬اﻟﻘﺎهﺮة‪ ،‬ﻣﻜﺘﺒﺔ اﻟﻨﻬﻀﺔ اﻟﻤﺼﺮﻳﺔ‪ ،‬ط‪ 1986 ،07 :‬م( ص‪.185 :‬‬
‫) ‪ (143‬أﻋﻠﻦ اﻟﻌﺜﻤﺎﻧﻴﻮن ﺧﻼﻓﺘﻬﻢ ﻟﻠﻌﺎﻟﻢ اﻹﺳﻼﻣﻲ ﺑﻌﺪﻣﺎ دﺧﻠﻮا اﻟﻘﺎهﺮة ﺳ ﻨﺔ ‪ 923‬ه ـ – ‪ 1517‬م‪ ،‬واﻋﺘﻘﻠ ﻮا اﻟﺨﻠﻴﻔ ﺔ اﻟﻌﺒﺎﺳ ﻲ –اﻟﻤﺘﻮآ ﻞ ﻋﻠ ﻰ اﷲ‪ -‬وأرﺳ ﻠﻮﻩ إﻟ ﻰ ﻣﺪﻳﻨ ﺔ‬
‫اﻟﻘﺴﻄﻨﻄﻴﻨﻴﺔ اﻟﺘﻲ اﺗﺨﺬهﺎ ﺳﻠﻴﻢ اﻷول ﻣﻘﺮا ﻟﺪوﻟﺘﻪ‪ ،‬وهﻨﺎك أﺟﺒﺮوﻩ ﻋﻠﻰ اﻟﺘﻨﺎزل اﻟﻨﻬﺎﺋﻲ ﻏﻴﺮ اﻟﻤﺸﺮوط ﻟﻠﺴﻠﻄﺎن ﺳﻠﻴﻢ اﻷول‪ .‬ﻓﻜﺎن ذﻟﻚ ﺗﺎرﻳﺨ ﺎ ﻻﻧﺘﻬ ﺎء اﻟﺨﻼﻓ ﺔ اﻟﻌﺒﺎﺳ ﻴﺔ‬
‫وﺑﺪاﻳﺔ اﻟﺨﻼﻓﺔ اﻟﻌﺜﻤﺎﻧﻴﺔ‪.‬‬
‫ﺍﻟﺪﻭﻟﺔ ﺍﻟﻌﺜﻤﺎﻧﻴﺔ ﻗﺎﺋﺪﺓ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﳑﺜﻠﺘﻬﻢ ﺑﻌﺪ ﺃﻥ ﲤﻜﻦ ﺍﳌﺴﻠﻤﻮﻥ ﺍﻷﺗﺮﺍﻙ ﻣﻦ ﲢﻘﻴﻖ ﻣﺎ ﻋﺠﺰ ﻋﻨﻪ‬
‫ﺍﻟﻌﺒﺎﺳﻴﻮﻥ ‪-‬ﻭﻫﻮ ﻓﺘﺢ ﺍﻟﻘﺴﻄﻨﻄﻴﻨﻴﺔ‪.-‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺍﳋﻼﻓﺔ ﺍﻟﻌﺜﻤﺎﻧﻴﺔ ﻗﺪ ﺣﻘﻘﺖ ﺑﻌﺾ ﺍﻻﻧﺘﺼﺎﺭﺍﺕ؛ ﻓﺈ‪‬ﺎ ‪-‬ﻭﰲ ﺍﻷﺧﲑ‪ -‬ﺗﻌﺮﺿﺖ ﳉﺮﺍﺛﻴﻢ‬
‫ﺍﻟﻀﻌﻒ ﺍﻟﱵ ﺗﻌﺪﺩﺕ ﺃﺳﺒﺎ‪‬ﺎ‪ ،‬ﻭﻋﻮﺍﻣﻠﻬﺎ‪ ،‬ﻭﺃﺻﺒﺢ "ﺍﻋﺘﻼﻝ ﺍﻟﺪﻭﻟﺔ ﺍﻟﻌﺜﻤﺎﻧﻴﺔ ﻣﻜﺸﻮﻓﺎ ﻷﻋﺪﺍﺋﻬﺎ؛ ﻷﻥ‬
‫ﻧﺸﺎﻃﻬﺎ ﺍﻟﺴﻴﺎﺳﻲ‪ ،‬ﻭﺍﻟﻌﺴﻜﺮﻱ ﺗﺸﻌﺐ ﰲ ﺟﺒﻬﺎﺕ ﻋﺪﻳﺪﺓ ﴰﻞ ﺃﻏﻠﺐ ﺍﻟﻘﺎﺭﺍﺕ‪ ،‬ﻓﻜﻴﻒ ﳜﻔﻰ ﻣﺎ‬
‫ﺃﺻﺎ‪‬ﺎ ﻣﻦ ﻋﺠﺰ؟ ﻟﺬﻟﻚ ﲰﻴﺖ ﺣﻜﻮﻣﺔ ﺍﻟﺮﺟﻞ ﺍﳌﺮﻳﺾ‪ ،‬ﻭﻗﺪ ﻇﻞ ﺍﻟﺮﺟﻞ ﺍﳌﺮﻳﺾ ﻳﻐﺎﻟﺐ ﺍﳌﻮﺕ‬
‫ﻗﺮﻧﲔ ﻃﻮﻳﻠﲔ‪ ،‬ﻭﱂ ﻳﺴﻠﻢ ﺍﻟﺮﻭﺡ ﺇﻻ ﲟﺆﺍﻣﺮﺓ ﻧﺎﺟﺤﺔ ﻋﻠﻰ ﻗﺘﻠﻪ")‪.(144‬‬
‫ﺇﻥ ﺇﻟﻘﺎﺀ ﻧﻈﺮﺓ ﻋﻠﻰ ﺍﻣﺘﺪﺍﺩ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﰲ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﻳﱪﺯ ﻟﻨﺎ؛ ﺃﻥ ﻓﺘﺢ ﺍﻟﻘﺴﻄﻨﻄﻴﻨﻴﺔ ﺳﻨﺔ‬
‫‪1453‬ﻡ‪ ،‬ﻭﻣﺎ ﻣﺜﻠﻪ ﻣﻦ ﻧﺼﺮ ﻛﺒﲑ‪ ،‬ﻭﺍﻣﺘﺪﺍﺩ ﺟﺪﻳﺪ ﻟﻺﺳﻼﻡ ﺳﺮﻋﺎﻥ ﻣﺎ ﺃﻋﻘﺒﻪ ﺍﳓﺴﺎﺭ‪ ،‬ﻭﺍﺧﺘﻔﺎﺀ‬
‫ﺍﳊﻜﻢ ﺍﻹﺳﻼﻣﻲ ﻣﻦ ﺍﻷﻧﺪﻟﺲ ﺑﻌﺪ ﺳﻘﻮﻃﻬﺎ ﺍﻟﻨﻬﺎﺋﻲ‪ ،‬ﻭﺿﻴﺎﻋﻬﺎ ﺳﻨﺔ ‪1492‬ﻡ‪ .‬ﻭﲝﻠﻮﻝ ﺍﻟﻘﺮﻥ‬
‫ﺍﻟﺘﺎﺳﻊ ﻋﺸﺮ ﻟﻠﻤﻴﻼﺩ ﻛﺎﻧﺖ ﺃﻭﺭﻭﺑﺎ ﻗﺪ ﺍﺳﺘﺤﻮﺫﺕ ﻋﻠﻰ ﺍﳉﺰﺍﺋﺮ ‪1830-‬ﻡ‪ ،-‬ﻭﻣﺼﺮ ‪-‬‬
‫‪1882‬ﻡ‪ -‬ﻟﺘﺸﻬﺪ ﺃﻏﻠﺐ ﺍﻟﺒﻠﺪﺍﻥ ﺍﻹﺳﻼﻣﻴﺔ ﻣﺼﲑﺍ ﳑﺎﺛﻼ ﻣﻊ ﺣﻠﻮﻝ ﺍﻟﻘﺮﻥ ﺍﻟﻌﺸﺮﻳﻦ ﺍﻟﺬﻱ ﺷﻬﺪ‬
‫ﺃﻋﻈﻢ‪ ،‬ﻭﺃﺧﻄﺮ ﺣﺪﺙ ﺇﺳﻼﻣﻲ؛ ﻭﻫﻮ ﺳﻘﻮﻁ ﺍﳋﻼﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺳﻨﺔ ‪1924‬ﻡ ‪ ,‬ﻭﺍﻟﺬﻱ ﻛﺎﻥ‬
‫) ‪ (144‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻟﺪﻋﻮة اﻹﺳﻼﻣﻴﺔ ﺗﺴﺘﻘﺒﻞ ﻗﺮﻧﻬﺎ اﻟﺨﺎﻣﺲ ﻋﺸﺮ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.57 :‬‬
‫ﺇﻳﺬﺍﻧﺎ ﺑﺴﻘﻮﻁ ﺁﺧﺮ ﺩﻭﻟﺔ ﺇﺳﻼﻣﻴﺔ –ﺍﻟﺪﻭﻟﺔ ﺍﻟﻌﺜﻤﺎﻧﻴﺔ‪ -‬ﺗﺘﺰﻋﻢ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﲡﻤﻌﻪ ﲢﺖ ﻟﻮﺍﺀ‬
‫ﻭﺍﺣﺪ‪ .‬ﺍﻟﻌﺎﱂ ﺍﻟﺬﻱ ﺃﺻﺒﺢ ﺑﻌﺪ ﻫﺬﺍ ﺍﻟﺴﻘﻮﻁ ﻣﻔﻜﻜﺎ‪ ،‬ﻭﳎﺰﺀﺍ‪ ،‬ﻭﻣﺘﺒﺎﻋﺪﺍ‪.‬‬
‫ﺍﻟﻔﺮﻉ ﺍﳋﺎﻣﺲ‪ :‬ﻣﺮﺣﻠﺔ ﻣﺎ ﺑﻌﺪ ﺍﳋﻼﻓﺔ ﺍﻟﻌﺜﻤﺎﻧﻴﺔ ﻣﻦ ‪1324‬ﻫـ‪1924 -‬ﻡ ﺇﱃ ﺍﻟﻴﻮﻡ‪:‬‬
‫ﻭﻫﻲ ﺍﳌﺮﺣﻠﺔ ﺍﻟﱵ ﻭﺻﻔﻬﺎ ﺍﻟﻐﺰﺍﱄ ﺑﻌﺼﺮ ﺍﻻﳓﻼﻝ‪ ،‬ﻭﺍﻟﺘﻤﺰﻕ‪ ،‬ﻭﺍﻟﻔﺮﻗﺔ‪ ،‬ﻭﺍﻟﺘﻘﺴﻴﻢ‪ .‬ﻓﺒﻌﺪ ﺳﻘﻮﻁ‬
‫ﺍﳋﻼﻓﺔ ﺍﻟﻌﺜﻤﺎﻧﻴﺔ ﺳﻨﺔ ‪1924‬ﻡ‪ ،‬ﻭﺯﻭﺍﻝ ﺍﳋﻼﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪‬ﺎﺋﻴﺎ؛ ﻛﺎﻧﺖ ﺃﻏﻠﺐ ﺑﻠﺪﺍﻥ ﺍﻟﻌﺎﱂ‬
‫ﺍﻹﺳﻼﻣﻲ ﻭﺍﻗﻌﺔ ﲢﺖ ﻧﲑ ﺍﻻﺳﺘﻌﻤﺎﺭ ﺍﻷﻭﺭﻭﰊ ﺍﻟﺬﻱ ﺍﻗﺘﺴﻤﻬﺎ ﻓﻴﻤﺎ ﺑﻴﻨﻪ ﻋﻠﻰ ﺍﻟﻨﺤﻮ ﺍﻵﰐ)‪:(145‬‬
‫ﺍﻟﻨﺼﻴﺐ ﺍﻷﻭﻝ ﻟﱪﻳﻄﺎﻧﻴﺎ ﻭﻳﺸﻤﻞ ﻛﻼ ﻣﻦ‪ :‬ﻓﻠﺴﻄﲔ‪ ،‬ﻭﺍﻷﺭﺩﻥ‪ ،‬ﻭﺍﻟﻌﺮﺍﻕ‪ ،‬ﻭﺇﻣﺎﺭﺍﺕ ﺍﳋﻠﻴﺞ‪،‬‬
‫ﻭﺟﻨﻮﺏ ﺍﻟﻴﻤﻦ‪ ،‬ﻭﻋﻤﺎﻥ‪ ،‬ﻭﺑﻠﻮﺧﺴﺘﺎﻥ‪ ،‬ﻭﺑﺎﻛﺴﺘﺎﻥ‪ ،‬ﻭﻛﺸﻤﲑ‪ ،‬ﻭﺑﻨﺠﻼﺩﻳﺶ‪ ،‬ﻭﻗﱪﺹ‪ ،‬ﻭﻣﺎﻟﻴﺰﻳﺎ‪،‬‬
‫ﻭﺑﺮﻭﱐ‪ ،‬ﻭﺍﳌﺎﻟﺪﻳﻒ‪ ،‬ﻭﻣﺼﺮ‪ ،‬ﻭﺍﻟﺴﻮﺩﺍﻥ‪ ،‬ﻭﺍﻟﺼﻮﻣﺎﻝ ﺍﻟﺸﻤﺎﱄ‪ ،‬ﻭﺗﱰﺍﻧﻴﺎ‪ ،‬ﻭﺃﻭﻏﻨﺪﺍ‪ ،‬ﻭﺳﲑﺍﻟﻴﻮﻥ‪،‬‬
‫ﻭﻧﻴﺠﲑﻳﺎ‪ ،‬ﻭﺟﺰﺀ ﻣﻦ ﺍﻟﻜﺎﻣﲑﻭﻥ‪ ،‬ﻭﻏﻴﻨﻴﺎ‪ .‬ﺃﻣﺎ ﺍﻟﻨﺼﻴﺐ ﺍﻟﺜﺎﱐ ﻓﻜﺎﻥ ﻟﻔﺮﻧﺴﺎ ﻭﻳﺸﻤﻞ ﻛﻼ ﻣﻦ‪:‬‬
‫ﻟﺒﻨﺎﻥ‪ ،‬ﺳﻮﺭﻳﺎ‪ ،‬ﺟﻴﺒﻮﰐ‪ ،‬ﺟﺰﺭ ﺍﻟﻘﻤﺮ‪ ،‬ﺗﺸﺎﺩ‪ ،‬ﻣﺎﱄ‪ ،‬ﻓﻮﻟﺘﺎ ﺍﻟﻌﻠﻴﺎ‪ ،‬ﺍﻟﻨﻴﺠﺮ‪ ،‬ﺗﻮﻧﺲ‪ ،‬ﺍﳉﺰﺍﺋﺮ‪ ،‬ﺍﳌﻐﺮﺏ‪،‬‬
‫ﻣﻮﺭﻳﺘﺎﻧﻴﺎ‪ ،‬ﻏﻴﻨﻴﺎ‪ ،‬ﺳﺎﺣﻞ ﺍﻟﻌﺎﺝ‪ ،‬ﺑﻴﻨﲔ‪ ،‬ﺟﺎﺑﻮﻥ ﻣﻦ ﺍﻟﻜﺎﻣﺮﻭﻥ‪ .‬ﻭﺍﻟﻨﺼﻴﺐ ﺍﻟﺜﺎﻟﺚ ﻛﺎﻥ ﻟﺮﻭﺳﻴﺎ‬
‫ﺍﻟﻘﻴﺼﺮﻳﺔ‪ :‬ﺍﻟﺘﺮﻛﺴﺘﺎﻥ ﺍﻟﻐﺮﺑﻴﺔ‪ ،‬ﻭﺣﻮﺽ ﲝﺮ ﻗﺰﻭﻳﻦ‪ ،‬ﰒ ﺣﻮﺽ ﺍﻟﻔﻮﻟﻐﺎ‪ .‬ﻭﺍﻟﻨﺼﻴﺐ ﺍﻟﺮﺍﺑﻊ ﻹﻳﻄﺎﻟﻴﺎ‪:‬‬
‫) ‪ (145‬ﻳﺎﺳﻴﻦ ﻏﻀﺒﺎن‪ :‬ﺣﺎﺿﺮ اﻟﻌﺎﻟﻢ اﻹﺳﻼﻣﻲ ‪-‬اﻟﻤﺴﻠﻤﻮن ﺑﻴﻦ ﻗﺮﻧﻴﻦ‪) ،-‬ﺑﻴﺮوت‪ ،‬اﻟﺮﺳﺎﻟﺔ‪ ،‬ط‪1997 ،02 :‬م(‪ ،‬ص‪.54 :‬‬
‫ﺍﻟﺼﻮﻣﺎﻝ ﺍﳉﻨﻮﰊ‪ ،‬ﻭﺇﺭﻳﺘﺮﻳﺎ‪ ،‬ﻭﻟﻴﺒﻴﺎ‪ .‬ﻭﺍﻟﻨﺼﻴﺐ ﺍﳋﺎﻣﺲ ﳍﻮﻟﻨﺪﺍ‪ :‬ﺇﻧﺪﻭﻧﻴﺴﻴﺎ‪ .‬ﻭﺍﻟﻨﺼﻴﺐ ﺍﻟﺴﺎﺩﺱ‬
‫ﻹﺳﺒﺎﻧﻴﺎ‪ :‬ﺍﻟﺮﻳﻒ ﺍﳌﻐﺮﰊ‪ ،‬ﻭﺍﻟﺼﺤﺮﺍﺀ ﺍﻟﻐﺮﺑﻴﺔ‪ ،‬ﻭﺟﺰﺭ ﺍﳋﺎﻟﺪﺍﺕ‪ ،‬ﻭﻣﻠﻴﻠﺔ‪ ،‬ﻭﺳﺒﺘﻪ‪ .‬ﻭﺍﻟﻨﺼﻴﺐ ﺍﻟﺴﺎﺑﻊ‬
‫ﻟﻠﱪﺗﻐﺎﻝ‪ :‬ﺷﺮﻕ ﺗﻴﻤﻮﺭ‪ ،‬ﻭﻏﻴﻨﻴﺎ ﺑﻴﺴﺎﻭ‪ ،‬ﻭﺟﺰﺭ ﺍﻟﺮﺃﺱ ﺍﻷﺧﻀﺮ‪.‬‬
‫ﻫﻜﺬﺍ ﺃﺻﺒﺢ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ‪-‬ﺍﳌﺘﺤﺪ ﲢﺖ ﻟﻮﺍﺀ ﺍﳋﻼﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ -‬ﺩﻭﻻ ﻛﺜﲑﺓ ﻣﻨﻔﺼﻠﺔ ﻋﻦ‬
‫ﺑﻌﻀﻬﺎ ﺍﻟﺒﻌﺾ‪ ،‬ﻭﺃﻏﻠﺒﻬﺎ ﳏﺘﻞ‪ .‬ﻭﺑﺎﻟﺮﻏﻢ ﻣﻦ ﻧﻴﻞ ﺃﻏﻠﺐ ﻫﺬﻩ ﺍﻟﺒﻠﺪﺍﻥ ﻻﺳﺘﻘﻼﳍﺎ ﺍﻟﺴﻴﺎﺳﻲ ﺑﻌﺪ‬
‫ﺳﻨﻮﺍﺕ ﻣﻦ ﺍﺣﺘﻼﳍﺎ‪ ،‬ﻭﻋﻮﺩ‪‬ﺎ ﺇﱃ ﻣﺼﺎﻑ ﺍﻟﺪﻭﻝ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳌﺴﺘﻘﻠﺔ )ﺃﻧﻈﺮ ﺍﻟﺸﻜﻞ‪(06 :‬؛ ﺇﻻ‬
‫ﺃ‪‬ﺎ ﺃﺻﺒﺤﺖ ﰲ ﻭﺿﻌﻴﺔ ﻟﻴﺴﺖ ﺑﺄﺣﺴﻦ ﻣﻦ ﺳﺎﺑﻘﺘﻬﺎ‪ .‬ﻟﻘﺪ ﺃﺻﺒﺤﺖ ﺗﺎﺑﻌﺔ ﻟﻠﺪﻭﻝ ﺍﻟﻐﺮﺑﻴﺔ ﺍﳌﺘﻔﻮﻗﺔ‬
‫ﻋﻠﻴﻬﺎ ﰲ ﺷﱴ ﺍﳌﻴﺎﺩﻳﻦ‪ ،‬ﻭﺍﻟﱵ ﳒﺤﺖ ﰲ ﺇﺩﺍﻣﺔ ﺳﻠﻄﺘﻬﺎ‪ ،‬ﻭﺳﻴﻄﺮ‪‬ﺎ ﻋﻠﻴﻬﺎ‪ ،‬ﻛﻤﺎ ﳒﺤﺖ ﰲ ﻭﺿﻊ‬
‫ﺍﻟﻌﺮﺍﻗﻴﻞ ﺍﻟﻜﻔﻴﻠﺔ ﺑﻘﻄﻊ ﺃﻭﺍﺻﺮ ﺍﻻﲢﺎﺩ‪ ،‬ﺃﻭ ﺍﻟﺘﻜﺎﻣﻞ ﺑﲔ ﺍﻟﺪﻭﻝ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺍﻟﱵ ﻻ ﺗﺰﺍﻝ ﺷﻌﻮ‪‬ﺎ‬
‫ﺗﺘﻮﻕ ﳉﻤﻊ ﴰﻞ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺗﻨﺸﺪ ﻋﻮﺩﺓ ﺧﻼﻓﺔ ﺇﺳﻼﻣﻴﺔ ﺟﺪﻳﺪﺓ ﺗﺄﺧﺬ ﺑﻴﺪ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﳓﻮ‬
‫ﺍﻟﺘﻜﺘﻞ‪ ،‬ﻭﺍﻻﲢﺎﺩ‪ ،‬ﻭﺍﻟﺘﺨﻠﺺ ﻣﻦ ﺍﻟﻌﻘﺒﺎﺕ‪ ،‬ﻭﺍﳌﺸﻜﻼﺕ ﺍﻟﻘﺎﺋﻤﺔ ﺃﻣﺎﻣﻪ‪.‬‬
‫ﺷﻜﻞ ‪ :06‬ﺧﺮﻳﻄﺔ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﺍﻟﻴﻮﻡ‬
‫ﺇﻥ ﺍﻟﺘﻄﻮﺭ ﺍﻟﺘﺎﺭﳜﻲ ﻟﻠﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻣﻦ ﺣﻴﺚ ﺍﻣﺘﺪﺍﺩﻩ ﺍﳉﻐﺮﺍﰲ ﻳﻜﺸﻒ ﻋﻦ ﺭﺣﻠﺔ ﻃﻮﻳﻠﺔ ﻣﻴﺰ‪‬ﺎ‬
‫ﳏﻄﺎﺕ ﻟﻠﻘﻮﺓ‪ ،‬ﻭﺍﻻﻣﺘﺪﺍﺩ‪ ،‬ﻭﺃﺧﺮﻯ ﻟﻠﻀﻌﻒ‪ ،‬ﻭﺍﻻﻧﻜﻤﺎﺵ‪.‬‬
‫ﻓﺎﻹﺳﻼﻡ ﺍﻟﺬﻱ ﺍﻣﺘﺪ ﺣﱴ ﴰﻞ ﺃﻗﺎﻟﻴﻢ ﻛﺜﲑﺓ ﰲ ﺛﻼﺙ ﻗﺎﺭﺍﺕ‪ :‬ﺇﻓﺮﻳﻘﻴﺎ‪ ،‬ﻭﺁﺳﻴﺎ‪ ،‬ﻭﺃﻭﺭﻭﺑﺎ؛ ﺃﺻﺒﺢ ﰲ‬
‫ﺃﻳﺎﻣﻨﺎ ﻫﺬﻩ ﻓﺎﻗﺪﺍ ﻟﻠﻜﺜﲑ ﻣﻦ ﻫﺬﻩ ﺍﻷﻗﺎﻟﻴﻢ‪ ،‬ﻭﺃﺿﺤﻰ ﻣﺴﺘﻬﺪﻓﺎ ﰲ ﺍﻟﺪﻭﻝ ﺍﻹﺳﻼﻣﻴﺔ ﺑﺸﻜﻞ ﺑﺎﺩ‬
‫ﻟﻠﻌﻴﺎﻥ‪ .‬ﻭﳍﺬﺍ ﻓﺈﻥ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ‪-‬ﻣﻦ ﺣﻴﺚ ﺍﻣﺘﺪﺍﺩﻩ‪ ،‬ﻭﺣﺠﻤﻪ‪ -‬ﻟﻴﺲ ﻣﺴﺘﻘﺮﺍ‪ ،‬ﻓﻬﻮ ﻳﺸﻬﺪ‬
‫ﺩﺧﻮﻝ ﻓﺌﺎﺕ ﻓﻴﻪ ﺳﻴﻤﺎ ﰲ ﻗﺎﺭﰐ ﺃﻭﺭﻭﺑﺎ‪ ،‬ﻭﺃﻣﺮﻳﻜﺎ‪ ،‬ﻭﺧﺮﻭﺝ ﻓﺌﺎﺕ ﺃﺧﺮﻯ ﻣﻨﻪ ﺳﻴﻤﺎ ﰲ ﻗﺎﺭﺓ‬
‫ﺇﻓﺮﻳﻘﻴﺎ ﺑﺴﺒﺐ ﺍﳍﺠﻤﺔ ﺍﻟﺘﻨﺼﲑﻳﺔ ﺍﻟﻌﻨﻴﻔﺔ ﺍﻟﱵ ﺳﺨﺮ‪‬ﺎ ﺍﻟﺼﻠﻴﺒﻴﺔ ﳌﺰﺍﲪﺔ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻛﺮﺳﺖ ﳍﺎ ﻣﻦ‬
‫ﺍﻹﻣﻜﺎﻧﺎﺕ‪ ،‬ﻭﺍﳌﻘﻮﻣﺎﺕ ﻣﺎ ﳛﻘﻖ ﺃﻫﺪﺍﻓﻬﺎ‪ .‬ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﻳﺆﻛﺪ ﺃﻥ ﺍﳊﺠﻢ ﺍﳊﺎﱄ ﻟﻠﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻻ‬
‫ﳝﺜﻞ ﺻﻮﺭﺗﻪ ﺍﻟﻨﻬﺎﺋﻴﺔ ﻣﻦ ﺍﻻﻣﺘﺪﺍﺩ‪ ،‬ﻭﺃﻥ ﻣﺴﺘﻘﺒﻠﻪ ﻳﺒﻘﻰ ﻣﻄﻴﺔ ﻟﻼﺗﺴﺎﻉ‪ ،‬ﺃﻭ ﺍﻻﻧﻜﻤﺎﺵ‪ ،‬ﺃﻭ ﺍﻟﺜﺒﺎﺕ‬
‫ﺇﱃ ﺃﻥ ﻳﺄﰐ ﺃﻣﺮ ﺍﷲ ﰲ ﻧﺼﺮ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺇﻇﻬﺎﺭﻩ ﻋﻠﻰ ﺍﻟﺪﻳﻦ ﻛﻠﻪ ﻣﺼﺪﺍﻗﺎ ﻟﻘﻮﻟﻪ ‪} :Ι‬ﻫﻮ ﺍﻟﺬﻱ‬
‫ﺃﺭﺳﻞ ﺭﺳﻮﻟﻪ ﺑﺎﳍﺪﻯ ﻭﺩﻳﻦ ﺍﳊﻖ ﻟﻴﻈﻬﺮﻩ ﻋﻠﻰ ﺍﻟﺪﻳﻦ ﻛﻠﻪ ﻭﻟﻮ ﻛﺮﻩ ﺍﳌﺸﺮﻛﻮﻥ{)‪.(146‬‬
‫ﻫﺬﺍ ﻋﻦ ﺗﻄﻮﺭ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﺟﻐﺮﺍﻓﻴﺎ‪ ،‬ﻓﻤﺎﺫﺍ ﻋﻦ ﺍﻟﺘﻄﻮﺭ ﺍﻟﺘﺎﺭﳜﻲ ﺠﻤﻟﺘﻤﻌﺎﺕ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‬
‫ﻣﻨﺬ ﺍﻟﻘﺮﻥ ﺍﻷﻭﻝ ﻟﻠﻬﺠﺮﺓ‪ ،‬ﺍﻟﺴﺎﺑﻊ ﻟﻠﻤﻴﻼﺩ ﺇﱃ ﻳﻮﻣﻨﺎ ﺍﳊﺎﺿﺮ؟‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﱐ‪ :‬ﺣﺮﻛﻴﺔ ﺍﺠﻤﻟﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ‬
‫ﱂ ﺗﻜﻦ ﻧﻈﺮﺓ ﺍﻟﻐﺰﺍﱄ ﺇﱃ ﺣﺮﻛﺔ ﺍﺠﻤﻟﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ ﻋﱪ ﺍﻟﺘﺎﺭﻳﺦ ﻗﺎﺋﻤﺔ ﻋﻠﻰ ﳎﺮﺩ ﺍﻟﺘﺼﻮﻳﺮ ﺍﻟﺒﻴﺎﱐ‬
‫ﻟﺼﻌﻮﺩﻩ‪ ،‬ﺃﻭ ﻫﺒﻮﻃﻪ ﺣﻀﺎﺭﻳﺎ ﺑﻘﺪﺭ ﻣﺎ ﻛﺎﻧﺖ ﻗﺎﺋﻤﺔ ﻋﻠﻰ ﺇﺑﺮﺍﺯ ﻓﺘﺮﺓ ﺍﻟﻨﺒﻮﺓ‪ ،‬ﻭﺍﳋﻼﻓﺔ ﺍﻟﺮﺍﺷﺪﺓ‬
‫ﻛﻤﺮﺣﻠﺔ ﺫﻫﺒﻴﺔ‪ ،‬ﻭﳕﻮﺫﺟﻴﺔ ﱂ ﻳﺸﻬﺪ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻹﺳﻼﻣﻲ ﻧﻈﲑﺍ ﳍﺎ‪ .‬ﻭﺍﻧﻄﻼﻗﺎ ﻣﻨﻬﺎ ﺃﺧﺬ ﻳﺮﺳﻢ ﺃﺑﻌﺎﺩ‬
‫ﺗﻘﺪﻡ ﺍﺠﻤﻟﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺃﻭ ﲣﻠﻔﻪ ﲟﻮﺍﺯﻧﺔ ﺳﺎﺋﺮ ﺍﳌﺮﺍﺣﻞ ﺍﻟﱵ ﻣﺮ ‪‬ﺎ ﺑﺎﳌﺮﺣﻠﺔ ﺍﻟﱵ ﺍﻋﺘﱪﻫﺎ ﺍﻟﻨﻤﻮﺫﺝ‬
‫ﺍﳌﺜﺎﱄ‪ .‬ﻓﺎﻟﻐﺰﺍﱄ ﺇﺫﻥ ﺟﻌﻞ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﺍﻟﻨﻤﻮﺫﺟﻴﺔ ﻛﻤﻘﻴﺎﺱ ﳌﻌﺮﻓﺔ ﻣﺴﺎﺭ ﺍﻟﺘﻘﺪﻡ‪ ،‬ﺃﻭ ﺍﻟﺘﺨﻠﻒ‬
‫ﺍﻟﺬﻱ ﺧﻄﺎﻩ ﺍﺠﻤﻟﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻣﺮﻛﺰﺍ ﻋﻠﻰ ﺃﻫﻢ ﻧﻘﻄﺔ ﻳﻌﺘﱪﻫﺎ ﻣﻔﺘﺎﺣﺎ ﻟﺘﺤﻘﻴﻖ ﺍﻻﺯﺩﻫﺎﺭ‬
‫ﺍﳊﻀﺎﺭﻱ؛ ﻭﻫﻲ ﺍﻟﺘﻤﺴﻚ ﺑﺎﻹﺳﻼﻡ‪ ،‬ﻭﲡﺴﻴﺪ ﻣﺒﺎﺩﺋﻪ‪ ،‬ﻭﺗﻌﺎﻟﻴﻤﻪ ﰲ ﺍﳊﻴﺎﺓ ﺍﻹﺳﻼﻣﻴﺔ ﻛﻠﻬﺎ‪ ،‬ﻭﻣﱪﻫﻨﺎ‬
‫) ‪ (146‬ﺳﻮرة‪ :‬اﻟﺘﻮﺑﺔ‪ ،‬اﻵﻳﺔ‪ ،33 :‬وﺳﻮرة‪ :‬اﻟﺼﻒ‪ ،‬اﻵﻳﺔ‪.09 :‬‬
‫ﺃﻥ ﺍﺠﻤﻟﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ ﻛﺎﻥ ﻳﺘﻘﺪﻡ ﺣﲔ ﻳﺘﻤﺴﻚ ﺑﺎﻹﺳﻼﻡ‪ ،‬ﻭﻳﻌﻤﻞ ﺑﻪ‪ ،‬ﻭﻳﺘﺨﻠﻒ ﺣﲔ ﻳﺒﺘﻌﺪ ﻋﻨﻪ‪،‬‬
‫ﻭﻳﺘﺨﻠﻰ ﻋﻦ ﺗﻔﻌﻴﻠﻪ‪ .‬ﻭﳝﻜﻦ ﺍﻟﻘﻮﻝ‪ :‬ﺃﻥ ﺍﻟﻐﺰﺍﱄ ‪-‬ﺑﻨﺎﺀ ﻋﻠﻰ ﻣﺎ ﺳﺒﻖ‪ -‬ﺣﺪﺩ ﺛﻼﺙ ﻣﺮﺍﺣﻞ‪ ،‬ﺃﻭ‬
‫ﺃﻃﻮﺍﺭ ﻣﺮ ‪‬ﺎ ﺍﺠﻤﻟﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ ﺧﻼﻝ ﺗﻄﻮﺭﻩ ﺍﻟﺘﺎﺭﳜﻲ ﻭﻫﻲ ﻛﺎﻵﰐ‪:‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ‪ :‬ﺍﳌﺮﺣﻠﺔ ﺍﻟﺬﻫﺒﻴﺔ‬
‫ﻭﻫﻲ ﻣﺮﺣﻠﺔ ﻇﻬﻮﺭ ﺍﻹﺳﻼﻡ‪ ،‬ﻭ ﺗﻄﻮﺭ ﺍﺠﻤﻟﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭ ﺍﺯﺩﻫﺎﺭﻩ ﺑﺼﻮﺭﺓ ﻣﺜﺎﻟﻴﺔ ﻋﻠﻰ ﻋﻬﺪ‬
‫ﺭﺳﻮﻝ ﺍﷲ ‪ ،ρ‬ﻭﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ ﺍﻷﺭﺑﻊ ﻣﻦ ﺑﻌﺪﻩ؛ ﺃﻱ ﻣﻦ ﺍﻟﺴﻨﺔ ﺍﻷﻭﱃ ﻟﻠﻬﺠﺮﺓ ﺗﺎﺭﻳﺦ ﺑﻨﺎﺀ ﺃﻭﻝ‬
‫ﳎﺘﻤﻊ ﺇﺳﻼﻣﻲ‪ ،‬ﺇﱃ ﻭﻓﺎﺓ ﺭﺍﺑﻊ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﺳﻨﺔ ‪41‬ﻫـ‪.‬‬
‫ﻟﻘﺪ ﻛﺎﻥ ﻇﻬﻮﺭ ﺍﻹﺳﻼﻡ ﺗﻜﺮﳝﺎ ﻟﻠﺒﺸﺮﻳﺔ ﲨﻌﺎﺀ؛ ﺑﻘﻴﺎﻡ ﺍﻟﺪﻳﻦ ﺍﻟﺬﻱ ﻳﻜﻔﻞ ﳍﺎ ﺳﻌﺎﺩ‪‬ﺎ‪ ،‬ﻭﳕﺎﺋﻬﺎ‪،‬‬
‫ﻭﻳﻀﻤﻦ ﳊﺮﻛﻴﺘﻬﺎ ﻣﺴﺎﺭ ﺍﻟﺘﺤﻀﺮ‪ ،‬ﻭﺍﻟﺴﻤﻮ‪ .‬ﻭﻗﺪ ﺗﺸﻜﻞ ﺃﻭﻝ ﳎﺘﻤﻊ ﺇﺳﻼﻣﻲ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﰲ‬
‫ﺍﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ ‪-‬ﻛﻤﺎ ﺳﺒﻖ ﺫﻛﺮﻩ‪ -‬ﺑﻌﺪ ﻫﺠﺮﺓ ﺍﻟﺮﺳﻮﻝ ‪ ρ‬ﺑﺮﻓﻘﺔ ﺍﳌﺴﻠﻤﲔ ﺍﻟﻔﺎﺭﻳﻦ ﺑﺪﻳﻨﻬﻢ ﻣﻦ ﻣﻜﺔ‬
‫ﺇﱃ ﺍﳌﺪﻳﻨﺔ‪" ،‬ﻭﳊﺴﻦ ﺍﳊﻆ ﺑﲎ ﺍﻟﺮﺳﻮﻝ ﺑﻨﻔﺴﻪ ﺍﺠﻤﻟﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ ﺍﻷﻭﻝ‪ ،‬ﻓﻌﻠﻤﻨﺎ ﻛﻴﻒ ﻳﺘﻜﻮﻥ‬
‫ﺍﺠﻤﻟﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﻣﺎ ﺍﻷﺳﺲ ﺍﻟﱵ ﳚﺐ ﺃﻥ ﺗﺘﻮﺍﻓﺮ ﻓﻴﻪ")‪ .(147‬ﻭﺍﳊﻘﻴﻘﺔ ﺍﻟﱵ ﻻ ﺟﺪﺍﻝ ﻓﻴﻬﺎ ﻫﻲ‬
‫ﳒﺎﺡ ﺍﻟﺮﺳﻮﻝ ﰲ ﺑﻨﺎﺀ‪ ،‬ﻭﺗﺸﻴﻴﺪ ﻫﺬﺍ ﺍﺠﻤﻟﺘﻤﻊ‪ ،‬ﻭﺳﺮ ﺫﻟﻚ ﺇﳕﺎ ﻳﻜﻤﻦ ﰲ ﻋﺪﺓ ﺃﻣﻮﺭ ﻟﻌﻞ ﺃﳘﻬﺎ‪:‬‬
‫‪ -1‬ﺍﻷﺳﺲ ﺍﻟﱵ ﺟﻌﻠﻬﺎ ﻗﺎﻋﺪﺓ ﺍﻟﺒﻨﺎﺀ‪ ،‬ﻭﺍﻟﱵ ﺃﺧﺬﺕ ﺑﻌﲔ ﺍﻻﻋﺘﺒﺎﺭ ﻛﻞ ﻣﻴﺎﺩﻳﻦ ﺍﳊﻴﺎﺓ ﺍﻟﱵ ﻳﺘﻔﺎﻋﻞ‬
‫ﻣﻌﻬﺎ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺳﻴﺎﺳﺔ‪ ،‬ﻭﺍﻗﺘﺼﺎﺩ‪ ،‬ﻭﻋﻼﻗﺎﺕ ﺍﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﻣﺒﺎﺩﺉ ﺃﺧﻼﻗﻴﺔ…ﺍﱁ‪ ،‬ﻓﻠﻢ ‪‬ﻤﻞ‬
‫ﺟﺎﻧﺒﺎ ﻭﺍﺣﺪﺍ‪ ،‬ﻭﱂ ﺗﻘﺼﺮ ﰲ ﻧﺎﺣﻴﺔ ﺩﻭﻥ ﺍﻷﺧﺮﻯ‪ ،‬ﺑﻞ ﺇ‪‬ﺎ ﻣﺘﻜﺎﻣﻠﺔ‪ ،‬ﻭﻣﻨﺴﺠﻤﺔ‪ ،‬ﻭﻣﺘﻮﺍﻓﻘﺔ ﺑﺪﺭﺟﺔ‬
‫ﻛﺒﲑﺓ‪ ،‬ﻭﻫﺬﻩ ﺍﻷﺳﺲ ﺗﺘﻤﺜﻞ ﰲ)‪:(148‬‬
‫ﺃ‪ -‬ﺑﻨﺎﺀ ﺍﳌﺴﺠﺪ ﻟﻴﻜﻮﻥ ﻣﻠﺘﻘﻰ ﻟﻠﻤﺴﻠﻤﲔ‪.‬‬
‫ﺏ‪ -‬ﺍﳌﺆﺍﺧﺎﺓ ﺑﲔ ﺍﳌﺴﻠﻤﲔ‪.‬‬
‫ﺝ‪ -‬ﺍﳌﻌﺎﻫﺪﺓ ﺑﲔ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﻏﲑ ﺍﳌﺴﻠﻤﲔ‪.‬‬
‫ﺩ‪ -‬ﻭﺿﻊ ﺃﺳﺲ ﻟﻠﻨﻈﺎﻡ ﺍﻟﺴﻴﺎﺳﻲ )ﺍﻟﺸﻮﺭﻯ(‪.‬‬
‫ﻫـ‪ -‬ﻭﺿﻊ ﺃﺳﺲ ﻟﻠﻨﻈﺎﻡ ﺍﻻﻗﺘﺼﺎﺩﻱ‪.‬‬
‫ﻭ‪ -‬ﺍﻟﻘﺪﻭﺓ ﺍﳊﺴﻨﺔ‪.‬‬
‫) ‪ (147‬أﺣﻤﺪ ﺷﻠﺒﻲ‪ :‬اﻟﻤﺠﺘﻤﻊ اﻹﺳﻼﻣﻲ أﺳﺲ ﺗﻜﻮﻳﻨﻪ‪ ،‬أﺳﺒﺎب ﺿﻌﻔﻪ‪ ،‬وﺳﺎﺋﻞ ﻧﻬﻀﺘﻪ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ص‪.55 :‬‬
‫) ‪ (148‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ص‪.56 :‬‬
‫ﻱ‪ -‬ﺳﻴﻄﺮﺓ ﺭﻭﺡ ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﻫﺬﺍ ﺍﺠﻤﻟﺘﻤﻊ‪.‬‬
‫‪ -2‬ﺗﻄﺒﻴﻖ‪ ،‬ﻭﲡﺴﻴﺪ ﻫﺬﻩ ﺍﻷﺳﺲ ﻋﻠﻰ ﺃﺭﺽ ﺍﻟﻮﺍﻗﻊ‪ ،‬ﻓﻘﺪ ﳒﺢ ﺍﻟﺮﺳﻮﻝ ‪ ρ‬ﰲ ﺗﻔﻌﻴﻞ ﻫﺬﻩ‬
‫ﺍﻷﺳﺲ‪ ،‬ﻭﺇﺭﺳﺎﺋﻬﺎ ﰲ ﺍﺠﻤﻟﺘﻤﻊ‪ ،‬ﻛﻤﺎ ﳒﺢ ﰲ ﺟﻌﻞ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ ﻳﻜﻤﻠﻮﻥ ﻣﺎ ﺑﺪﺃﻩ ﺑﻌﺪ ﺃﻥ ﺍﻧﺘﻘﻞ‬
‫ﺇﱃ ﺭﲪﺔ ﺍﷲ ‪ ،Υ‬ﻓﻬﻢ ‪-‬ﻛﻤﺎ ﻋﱪ ﻋﻨﻬﻢ ﺍﻟﻐﺰﺍﱄ‪ -‬ﺻﻨﺎﻋﺔ ﻧﺒﻮﻳﺔ ﻣﻦ ﺍﻟﻄﺮﺍﺯ ﺍﻷﻭﻝ ﱂ ﳝﻨﻌﻬﻢ ﻏﻴﺎﺏ‬
‫ﺍﻟﺮﺳﻮﻝ ‪ ρ‬ﻋﻨﻬﻢ ﻣﻦ ﻣﻮﺍﺻﻠﺔ ﻣﺎ ﻗﺎﻡ ﺑﻪ؛ ﻷ‪‬ﻢ ﻳﻌﻠﻤﻮﻥ ﺃﻧﻪ‪ ،‬ﻭﺇﻥ ﻏﺎﺏ ﻋﻨﻬﻢ ﲜﺴﺪﻩ‪ ،‬ﻓﻬﻮ ﻣﻌﻬﻢ‬
‫ﺑﻜﺘﺎﺑﻪ‪ ،‬ﻭﺳﻨﺘﻪ‪ ،‬ﻳﻘﻮﻝ ﺍﻟﻐﺰﺍﱄ‪" :‬ﻭﻣﻦ ﻫﻨﺎ ﻣﻀﻰ ﺃﺻﺤﺎﺏ ﳏﻤﺪ ‪ ρ‬ﻣﻦ ﺑﻌﺪﻩ ﻳﻨﺸﺮﻭﻥ ﺍﻟﺘﻮﺣﻴﺪ‪،‬‬
‫ﻭﻳﻘﻴﻤﻮﻥ ﺍﻟﻌﺪﻝ‪ ،‬ﻭﳛﺎﺭﺑﻮﻥ ﺍﻷﻭﻫﺎﻡ‪ ،‬ﻭﺍﻟﻌﻮﺝ‪ ،‬ﻭﺗﻨﻈﺮ ﺇﻟﻴﻬﻢ ﺍﻟﺸﻌﻮﺏ ﻓﺘﺮﻯ ﻓﻴﻬﻢ ﻧﺎﺳﺎ ﻣﻜﻨﻮﺍ ﰲ‬
‫ﺍﻷﺭﺽ‪ ،‬ﻓﺄﻗﺎﻣﻮﺍ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﺁﺗﻮﺍ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﺃﻣﺮﻭﺍ ﺑﺎﳌﻌﺮﻭﻑ‪ ،‬ﻭ‪‬ﻮﺍ ﻋﻦ ﺍﳌﻨﻜﺮ")‪ .(149‬ﻭﻫﺬﺍ ﻳﻌﲏ ﺃﻥ‬
‫ﺍﻟﺘﻤﺴﻚ ﺑﺎﻹﺳﻼﻡ ﻣﻨﻬﺠﺎ‪ ،‬ﻭﺗﻄﺒﻴﻘﺎ ﻗﺪ ﻏﺪﺍ ﻗﺎﻋﺪﺓ ﺭﺍﺳﺨﺔ ﻋﻨﺪﻫﻢ ﺑﻌﺪ ﺇﺩﺭﺍﻛﻬﻢ‪ ،‬ﻭﺍﻗﺘﻨﺎﻋﻬﻢ ﺑﺄﻥ‬
‫"ﺍﻹﺳﻼﻡ ﻧﻈﺎﻡ ﺷﺎﻣﻞ‪ ،‬ﻭﺍﺣﺪ ﻟﻪ ﺟﻮﺍﻧﺒﻪ‪ ،‬ﻭﺃﺟﺰﺍﺅﻩ ﺍﺑﺘﺪﺍﺀ ﻣﻦ ﻣﺒﺎﺩﺋﻪ ﺍﻻﻋﺘﻘﺎﺩﻳﺔ ﺍﻟﱵ ﻛﺎﻧﺖ ﺃﻭﻝ ﻣﺎ‬
‫ﺃﻋﻠﻨﻪ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻧﺸﺮﻩ‪ ،‬ﻭﺩﻋﺎ ﺇﻟﻴﻪ‪ ،‬ﺣﱴ ﺗﻨﻈﻴﻤﻪ ﺍﻟﺴﻴﺎﺳﻲ ﻟﻠﻤﺠﺘﻤﻊ‪ ،‬ﻭﻣﺎ ﺑﻴﻨﻬﻤﺎ ﻣﻦ ﻧﻈﻢ ﺍﻟﻌﺒﺎﺩﺍﺕ‪،‬‬
‫ﻭﺍﻷﺧﻼﻕ‪ ،‬ﻭﺍﻟﻌﻼﻗﺎﺕ ﺍﳊﻘﻮﻗﻴﺔ")‪.(150‬‬
‫) ‪ (149‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻟﺪﻋﻮة اﻹﺳﻼﻣﻴﺔ ﺗﺴﺘﻘﺒﻞ ﻗﺮﻧﻬﺎ اﻟﺨﺎﻣﺲ ﻋﺸﺮ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.12:‬‬
‫) ‪ (150‬ﻣﺤﻤﺪ اﻟﻤﺒﺎرك‪ :‬اﻟﻤﺠﺘﻤﻊ اﻹﺳﻼﻣﻲ اﻟﻤﻌﺎﺻﺮ‪) ،‬ﺑﻴﺮوت‪ ،‬دار اﻟﻔﻜﺮ‪ ،‬ط‪1980 ،05 :‬م( ص‪.52 – 51 :‬‬
‫ﺇﻥ ﺍﻟﻐﺰﺍﱄ ﺃﻛﺪ ﻋﻠﻰ ﺍﳊﻘﻴﻘﺔ ﺍﻟﱵ ﺫﻫﺐ ﺇﻟﻴﻬﺎ ﺍﺑﻦ ﺧﻠﺪﻭﻥ ﻗﺒﻠﻪ‪ ،‬ﻭﺃﻳﺪﻩ ﻓﻴﻬﺎ؛ ﺑﺄﻥ ﺍﻟﻌﺮﺏ ﻻ ﻳﻘﻮﻡ‬
‫ﳍﻢ ﻣﻠﻚ ﺇﻻ ﻋﻠﻰ ﺃﺳﺎﺱ ﻧﺒﻮﺓ‪ ،‬ﻭﻻ ﺗﻘﻮﻡ ﳍﻢ ﺩﻭﻟﺔ ﺇﻻ ﻋﻠﻰ ﺃﺳﺎﺱ ﺩﻳﻦ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﺃﺛﺒﺘﻪ ﺍﻟﻮﺍﻗﻊ ﻋﻞ‬
‫ﻣﺮ ﺍﻟﺪﻫﻮﺭ‪ .‬ﻓﺎﺠﻤﻟﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ ﺍﳌﺰﺩﻫﺮ ﻋﻠﻰ ﻋﻬﺪ ﺍﻟﺮﺳﻮﻝ ‪ ،ρ‬ﻭﻋﻬﺪ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ ﻣﻦ‬
‫ﺑﻌﺪﻩ‪ ،‬ﺇﳕﺎ ﻛﺎﻥ ﻣﺮﺩ ﺍﺯﺩﻫﺎﺭﻩ ﺇﱃ ﺍﻟﺘﻄﺒﻴﻖ ﺍﳌﺜﺎﱄ ﻟﻠﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺍﻟﺬﻱ ﺑﺪﺍ ﺟﻠﻴﺎ ﰲ ﺩﻭﻟﺔ‬
‫ﺍﳋﻼﻓﺔ ﺍﻟﺮﺍﺷﺪﺓ ﺍﻟﱵ ﲤﻴﺰﺕ ﻛﻤﺎ ﻳﺮﻯ ﺍﻟﻐﺰﺍﱄ؛ ﺑﺄﻥ "ﺍﳋﻠﻴﻔﺔ ﻣﻦ ﺃﻛﻔﺄ ﺭﺟﺎﻝ ﺍﻷﻣﺔ‪ ،‬ﻭﺃﻗﺪﺭﻫﻢ ﻋﻠﻰ‬
‫ﻗﻴﺎﺩ‪‬ﺎ‪ ،‬ﻭﺃﻥ ﺍﻟﺸﻮﺭﻯ ﻛﺎﻧﺖ ﻣﺮﻋﻴﺔ ﻓﻼ ﺍﻓﺘﻴﺎﺕ‪ ،‬ﻭﻻ ﺍﺳﺘﺒﺪﺍﺩ‪ ،‬ﻭﻻ ﺍﺳﺘﻌﻼﺀ؛ ﻭﺃﻥ ﻳﺪ ﺍﳋﻠﻴﻔﺔ ﰲ‬
‫ﺍﳌﺎﻝ ﺍﻟﻌﺎﻡ ﻛﺎﻧﺖ ﻣﻐﻠﻮﻟﺔ‪ ،‬ﻓﻼ ﻳﺴﺘﻄﻴﻊ ﺗﻮﺳﻌﺎ‪ ،‬ﻭﻻ ﺍﺳﺘﻐﻼﻻ ﺃﺑﺪﺍ؛ ﻭﺃﻥ ﺍﻟﻌﻤﻞ ﺑﺎﻹﺳﻼﻡ‪ ،‬ﻭﻟﻪ ﰲ‬
‫ﺍﻟﺪﺍﺧﻞ‪ ،‬ﻭﺍﳋﺎﺭﺝ ﻛﺎﻥ ﺷﻐﻠﻪ ﺍﻟﺸﺎﻏﻞ‪ .‬ﻭﳝﻜﻦ ﺍﻟﻘﻮﻝ؛ ﺃﻥ ﺍﻟﺪﻭﻟﺔ ﰲ ﺻﺪﺭ ﺍﻹﺳﻼﻡ ﻛﺎﻧﺖ ﺍﻟﻮﺟﻪ‬
‫ﺍﳉﻤﻴﻞ ﻟﻠﺮﺳﺎﻟﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﻛﺎﻧﺖ ﺻﻮﺭﺓ ﺣﺴﻨﺔ ﻟﻸﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ")‪.(151‬‬
‫ﻛﻴﻒ ﻻ؟ ﻭﺍﻹﺳﻼﻡ ﺍﺳﺘﻄﺎﻉ ﺃﻥ ﻳﻨﻘﻞ ﺍﻟﻌﺮﺏ ﺍﻷﻣﻴﲔ ﺇﱃ ﺃﺳﺎﺗﺬﺓ ﺭﺍﺳﺨﲔ‪ ،‬ﻓﻀﻼﺀ‪ ،‬ﻭﳚﻌﻞ ﻣﻦ‬
‫ﻳﺜﺮﺏ‪ :‬ﺍﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ‪ ،‬ﰒ ﻋﺎﺻﻤﺔ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺍﻟﻌﺎﱂ ﺃﲨﻊ‪ .‬ﻭﻫﺬﺍ ﻛﻠﻪ ﺇﳕﺎ ﻳﻌﺘﱪ ﺍﻟﻨﻘﻠﺔ ﺍﳉﺪﻳﺪﺓ ﺍﻟﱵ‬
‫) ‪ (151‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﺳﺮ ﺗﺄﺧﺮ اﻟﻌﺮب واﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.35 :‬‬
‫ﺣﻈﻲ ‪‬ﺎ ﺍﻟﻌﺎﱂ ﺃﲨﻊ‪ ،‬ﻧﺎﻫﻴﻚ ﻋﻦ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ .‬ﻭﻗﺪ ﺫﻛﺮ ﺍﻟﻐﺰﺍﱄ ﻣﻌﺎﱂ ﻫﺬﻩ ﺍﻟﻨﻘﻠﺔ‪ ،‬ﻭﺣﺪﺩﻫﺎ‬
‫ﻓﻴﻤﺎ ﻳﺄﰐ)‪:(152‬‬
‫‪ -1‬ﻗﺎﻡ ﺍﻟﻌﻘﻞ ﺍﻹﺳﻼﻣﻲ ﻋﻠﻰ ﺍﳊﻘﺎﺋﻖ ﻭﺣﺪﻫﺎ‪ ،‬ﻭﻧﻔﻲ ﺍﻷﻭﻫﺎﻡ‪ ،‬ﻭﺍﻟﻈﻨﻮﻥ‪ ،‬ﻭﺍﻋﺘﻤﺪ ﻋﻠـﻰ ﺍﻟﻔﻜـﺮ‬
‫ﺍﻟﺬﻛﻲ‪ ،‬ﻭﺍﳊﻮﺍﺱ ﺍﻟﻴﻘﻈﺔ ﰲ ﺗﻘﺮﻳﺮ ﺃﻧﻮﺍﻉ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﻭﻣﺎ ﻛﺎﻧﺖ ﺍﻟﺒﺸﺮﻳﺔ ﺗﺪﺭﻙ ﺫﻟﻚ ﻟﻮﻻ ﺍﻟﻘﺮﺁﻥ ﺍﻟﺬﻱ‬
‫ﻋﺪ ﺍﻟﻐﺒﺎﺀ‪ ،‬ﻭﺑﻼﺩﺓ ﺍﳊﻮﺍﺱ‪ ،‬ﻭﻗﻠﺔ ﺍﻟﻮﻋﻲ ﻫﻲ ﻃﺮﻳﻖ ﺍﻟﻨﺎﺭ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﻨﺴﻖ ﺍﻟﺒﻼﻏﻲ ﺍﻟﻌﺎﱄ ﰲ ﺗﻌﺒﲑ ﺍﻟﻘﺮﺁﻥ‬
‫ﺏ ﻻ ‪‬ﻳ ﹾﻔ ﹶﻘﻬ‪‬ﻮ ﹶﻥ ِﺑﻬ‪‬ﺎ ‪‬ﻭﹶﻟﻬ‪ ‬ﻢ ﹶﺃ ‪‬ﻋ‪‬ﻴ ‪‬ﻦ‬
‫ﺲ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﹸﻗﻠﹸﻮ ‪‬‬
‫ﺠ ‪‬ﻦ ﻭ‪‬ﺍﹾﻟِﺄ‪‬ﻧ ِ‬
‫ﺠ ‪‬ﻬ‪‬ﻨ ‪‬ﻢ ﹶﻛﺜِﲑﹰﺍ ِﻣ ‪‬ﻦ ﺍﹾﻟ ِ‬
‫ﺗﻘﺮﺃ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ } :‬ﻭﹶﻟ ﹶﻘ ‪‬ﺪ ﹶﺫ ‪‬ﺭﹾﺃﻧ‪‬ﺎ ِﻟ ‪‬‬
‫ﻚ ﻫ‪‬ـ ‪‬ﻢ‬
‫ﻚ ﻛﹶﺎﹾﻟﹶﺄ‪‬ﻧﻌ‪‬ـﺎ ِﻡ ﺑ‪‬ـ ﹾﻞ ﻫ‪‬ـ ‪‬ﻢ ﹶﺃﺿ‪‬ـﻞﱡ ﺃﹸﻭﹶﻟﺌِـ ‪‬‬
‫ﺴ ‪‬ﻤﻌ‪‬ﻮ ﹶﻥ ِﺑﻬ‪‬ﺎ ﺃﹸﻭﹶﻟِﺌ ‪‬‬
‫ﺼﺮ‪‬ﻭ ﹶﻥ ِﺑﻬ‪‬ﺎ ‪‬ﻭﹶﻟﻬ‪ ‬ﻢ ﺁﺫﹶﺍ ﹲﻥ ﻻ ‪‬ﻳ ‪‬‬
‫ﻻ ‪‬ﻳ‪‬ﺒ ِ‬
‫ﺍﹾﻟﻐ‪‬ﺎِﻓﻠﹸﻮ ﹶﻥ{)‪.(153‬‬
‫‪ -2‬ﻗﺎﻡ ﺍﳋﻠﻖ ﺍﻹﺳﻼﻣﻲ ﻋﻠﻰ ﻧﺸﺪﺍﻥ ﺍﻟﻜﻤﺎﻝ ﰲ ﺍﻟﺴﻠﻮﻙ ﺍﻹﻧﺴﺎﱐ ﻛﻠﻪ‪ ،‬ﻭﺻﺎﺣﺐ ﺍﻟﺮﺳﺎﻟﺔ ‪ρ‬‬
‫ﻳﻘﻮﻝ‪» :‬ﺑﻌﺜﺖ ﻷﲤﻢ ﻣﻜﺎﺭﻡ ﺍﻷﺧﻼﻕ «)‪ ،(154‬ﻭﻳﻘﻮﻝ‪ »:‬ﻣﺎ ﻣﻦ ﺷﻲﺀ ﺃﺛﻘﻞ ﰲ ﻣﻴﺰﺍﻥ ﺍﳌﺆﻣﻦ ﻳﻮﻡ‬
‫ﺍﻟﻘﻴﺎﻣﺔ ﻣﻦ ﺧﻠﻖ ﺣﺴﻦ‪ ،‬ﺇﻥ ﺍﷲ ﻳﻜﺮﻩ ﺍﻟﻔﺎﺣﺶ ﺍﻟﺒﺬﻱﺀ‪ ،‬ﻭﺇﻥ ﺻﺎﺣﺐ ﺣﺴﻦ ﺍﳋﻠﻖ‪ ،‬ﻳﺒﻠﻎ ﺑﻪ ﺩﺭﺟﺔ‬
‫ﺻﺎﺣﺐ ﺍﻟﺼﻮﻡ‪ ،‬ﻭﺍﻟﺼﻼﺓ «)‪.(155‬‬
‫) ‪ (152‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﻣﺸﻜﻼت ﻓﻲ ﻃﺮﻳﻖ اﻟﺤﻴﺎة اﻹﺳﻼﻣﻴﺔ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.53 / 49 :‬‬
‫) ‪ (153‬ﺳﻮرة‪ :‬اﻷﻋﺮاف‪ ،‬اﻵﻳﺔ‪.179 :‬‬
‫) ‪ (154‬ﻣﺎﻟﻚ ﺑﻦ أﻧﺲ‪ :‬اﻟﻤﻮﻃﺄ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﻣﺤﻤﺪ ﻓﺆاد ﻋﺒﺪ اﻟﺒﺎﻗﻲ‪) ،‬ﺑﻴﺮوت‪ ،‬دار إﺣﻴﺎء اﻟﺘﺮاث اﻟﻌﺮﺑﻲ‪ ،‬د‪.‬ط‪1406 ،‬هـ‪1985 ،‬م( آﺘﺎب‪ :‬ﺣ ﺴﻦ اﻟﺨﻠ ﻖ‪ ،‬ﺑ ﺎب‪ :‬ﻣ ﺎ ﺟ ﺎء ﻓ ﻲ‬
‫ﺣﺴﻦ اﻟﺨﻠﻖ‪ ،‬رﻗﻢ اﻟﺤﺪﻳﺚ‪ ،08 :‬ج‪ ،02:‬ص‪ ،904:‬وﻟﻔﻈﻪ‪" :‬ﺑﻌﺜﺖ ﻷﺗﻤﻢ ﺣﺴﻦ اﻷﺧﻼق" ‪ .‬واﻟﺨﻄﻴﺐ اﻟﺘﺒﺮﻳﺰي‪ :‬ﻣﺸﻜﺎة اﻟﻤﺼﺎﺑﻴﺢ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﻣﺤﻤﺪ ﻧﺎﺻﺮ اﻟﺪﻳﻦ اﻷﻟﺒﺎﻧﻲ‪،‬‬
‫)ﺑﻴﺮوت‪ ،‬اﻟﻤﻜﺘﺐ اﻹﺳﻼﻣﻲ‪ ،‬ط‪1405 ،03:‬هـ‪1985 ،‬م( آﺘﺎب‪ :‬اﻵداب‪ ،‬ﺑﺎب‪ :‬اﻟﺮﻓﻖ‪ ،‬واﻟﺤﻴﺎء‪ ،‬وﺣﺴﻦ اﻟﺨﻠﻖ‪ ،‬رﻗﻢ اﻟﺤﺪﻳﺚ‪ ،5096 :‬ج‪ ،03:‬ص‪.1411:‬‬
‫) ‪ (155‬اﻟﺘﺮﻣﺬي‪ :‬ﺳﻨﻦ اﻟﺘﺮﻣﺬي ‪-‬اﻟﺠﺎﻣﻊ اﻟﺼﺤﻴﺢ‪،-‬ﺗﺤﻘﻴﻖ‪ :‬آﻤﺎل ﻳﻮﺳ ﻒ اﻟﺤ ﻮت‪) ،‬ﺑﻴ ﺮوت‪ ،‬دار اﻟﻜﺘ ﺐ اﻟﻌﻠﻤﻴ ﺔ‪ ،‬د‪.‬ط‪ ،‬د‪.‬ت( آﺘ ﺎب‪ :‬اﻟﺒ ﺮ واﻟ ﺼﻠﺔ‪ ،‬ﺑ ﺎب‪ :‬ﻣ ﺎ ﺟ ﺎء ﻓ ﻲ‬
‫ﺣﺴﻦ اﻟﺨﻠﻖ‪ ،‬رﻗﻢ اﻟﺤ ﺪﻳﺚ‪ ،2003 :‬ج‪ ،04:‬ص‪ ،319:‬وﻟﻔﻈ ﻪ‪" :‬ﻣ ﺎ ﻣ ﻦ ﺷ ﻲء ﻳﻮﺿ ﻊ ﻓ ﻲ اﻟﻤﻴ ﺰان أﺛﻘ ﻞ ﻣ ﻦ ﺣ ﺴﻦ اﻟﺨﻠ ﻖ‪ ،‬وإن ﺻ ﺎﺣﺐ ﺣ ﺴﻦ اﻟﺨﻠ ﻖ ﻟﻴﺒﻠ ﻎ ﺑ ﻪ درﺟ ﺔ‬
‫ﺻﺎﺣﺐ اﻟﺼﻮم واﻟﺼﻼة"‪ .‬وﺗﺤﺖ رﻗﻢ ‪ 2002‬ﺑﻠﻔﻆ‪" :‬ﻣﺎ ﺷﻲء أﺛﻘﻞ ﻓﻲ ﻣﻴﺰان اﻟﻤﺆﻣﻦ ﻳﻮم اﻟﻘﻴﺎﻣﺔ ﻣﻦ ﺧﻠﻖ ﺣﺴﻦ‪ ،‬وأن اﷲ ﻟﻴﺒﻐﺾ اﻟﻔﺎﺣﺶ اﻟﺒ ﺬيء" ج‪ ،04:‬ص‪-318:‬‬
‫‪.319‬‬
‫‪ -3‬ﻭﺍﻟﻀﻤﲑ ﺍﻹﺳﻼﻣﻲ )ﻭﻫﻮ ﺍﻟﻘﻠﺐ ﺑﺘﻌﺒﲑ ﺍﻟﺸﺮﻉ( ﺿﻤﲑ ﺷﺪﻳﺪ ﺍﳊﺴﺎﺳﻴﺔ ﺑﺎﳋﲑ‪ ،‬ﻭﺍﻟﺸﺮ‪ ،‬ﻭﻣﺎ‬
‫ﻳﺮﺿﻲ ﺍﷲ‪ ،‬ﻭﻣﺎ ﻳﺴﺨﻄﻪ‪ ،‬ﻭﻫﻮ ﻣﻌﻤﻮﺭ ﺑﺎﻟﺘﻘﻮﻯ‪ ،‬ﻭﻣﺮﺍﻗﺒﺔ ﺍﷲ‪ ،‬ﺑﻌﻴﺪ ﻋﻦ ﺩﻭﺍﻓﻊ ﺍﻟﺮﻏﺒﺔ ﺍﻟﻌﺎﺟﻠﺔ‪،‬‬
‫ﻭﺍﳋﻮﻑ ﺍﳋﺴﻴﺲ‪ ،‬ﻣﻮﺻﻮﻝ ﺑﺎﷲ ﻭﺣﺪﻩ‪ ،‬ﺭﺿﻲ ﲟﺎ ﻋﻨﺪﻩ… ﳏﻜﻮﻡ ﺑﻘﻮﻟﻪ ‪} :Ι‬ﻳ ‪‬ﻮ ‪‬ﻡ ﻻ ‪‬ﻳ‪‬ﻨ ﹶﻔﻊ‪ ‬ﻣ‪‬ﺎ ﹲﻝ‬
‫ﻭ‪‬ﻻ ‪‬ﺑﻨ‪‬ﻮ ﹶﻥ ِﺇﻟﱠﺎ ‪‬ﻣ ‪‬ﻦ ﹶﺃﺗ‪‬ﻰ ﺍﻟﻠﱠ ‪‬ﻪ ِﺑ ﹶﻘ ﹾﻠ ٍ‬
‫ﺐ ‪‬ﺳﻠِﻴ ٍﻢ{)‪ ،(156‬ﻭﻗﻮﻝ ﺭﺳﻮﻟﻪ ‪» :ρ‬ﺃﻻ ﺇﻥ ﰲ ﺍﳉﺴﺪ ﻣﻀﻐﺔ ﺇﺫﺍ‬
‫ﺻﻠﺤﺖ ﺻﻠﺢ ﺍﳉﺴﺪ ﻛﻠﻪ‪ ،‬ﻭﺇﺫﺍ ﻓﺴﺪﺕ ﻓﺴﺪ ﺍﳉﺴﺪ ﻛﻠﻪ‪ ،‬ﺃﻻ ﻭﻫﻲ ﺍﻟﻘﻠﺐ«)‪.(157‬‬
‫‪ -4‬ﻭﺍﳉﺴﻢ ﰲ ﻧﻈﺮ ﺍﻹﺳﻼﻡ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﻭﺿﻴﺌﺎ‪ ،‬ﻭﺍﻟﻮﺿﺎﺀﺓ ﺷﻲﺀ ﻓﻮﻕ ﺍﻟﻄﻬﺎﺭﺓ‪ ،‬ﻭﺍﳉﻤﺎﻝ‪،‬‬
‫ﻭﺃﻧﻮﺍﻉ ﺍﻟﻐﺴﻞ ﺍﻟﱵ ﺃﻭﺟﺒﻬﺎ ﺍﻟﺪﻳﻦ ﲡﻌﻞ ﺍﳌﺮﺀ ﻧﺎﺻﻊ ﺍﳉﺒﲔ‪ ،‬ﺃﻏﺮ ﺍﻟﻮﺟﻪ‪ ،‬ﻟﻴﺲ ﻋﻠﻰ ﺍﳉﻠﺪ ﺩﺭﻥ‪ ،‬ﻭﻻ‬
‫ﻋﺮﻕ‪ ،‬ﻭﻻ ﻛﺪﺭ‪.‬‬
‫‪ -5‬ﻭﺍﳌﺮﺃﺓ ﺍﳌﺴﻠﻤﺔ ﺇﻧﺴﺎﻥ ﻛﺎﻟﺮﺟﻞ‪ ،‬ﻭﻫﻲ ﺷﻘﻴﻘﺘﻪ ﺃﻣﺎﻡ ﺗﻌﺎﻟﻴﻢ ﺍﻹﺳﻼﻡ ﻛﻠﻬﺎ… ﺇﻥ ﺷﺨﺼﻴﺔ‬
‫ﺍﳌﺮﺃﺓ ﻭﻟﺪﺕ ﻣﻊ ﳎﻲﺀ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬
‫) ‪ (156‬ﺳﻮرة‪ :‬اﻟﺸﻌﺮاء‪ ،‬اﻵﻳﺘﻴﻦ‪.89 – 88 :‬‬
‫) ‪ (157‬اﻟﺒﺨﺎري‪ :‬ﺻﺤﻴﺢ اﻟﺒﺨﺎري‪ ،‬ﻣﺮج ﺳﺎﺑﻖ‪،‬آﺘﺎب‪ :‬ﺑﺪء اﻟﻮﺣﻲ‪ ،‬ﺑﺎب‪ :‬ﻓﻀﻞ ﻣﻦ اﺳﺘﺒﺮأ ﻟﺪﻳﻨ ﻪ‪ ،‬رﻗ ﻢ اﻟﺤ ﺪﻳﺚ‪ ،52:‬ج‪ ،01:‬ص‪ ،34:‬وﻣ ﺴﻠﻢ‪ :‬ﺻ ﺤﻴﺢ ﻣ ﺴﻠﻢ‪ ،‬ﻣﺮﺟ ﻊ‬
‫ﺳﺎﺑﻖ‪ ،‬آﺘﺎب‪ :‬اﻟﻤﺴﺎﻗﺎة‪ ،‬ﺑﺎب‪ :‬أﺧﺬ اﻟﺤﻼل وﺗﺮك اﻟﺸﺒﻬﺎت‪ ،‬رﻗﻢ اﻟﺤﺪﻳﺚ‪ ،1599:‬ج‪ ،03:‬ص‪.1219:‬‬
‫‪ -6‬ﻭﺍﻷﺳﺮﺓ ﰲ ﺍﻹﺳﻼﻡ ﻣﻦ ﺁﻳﺎﺕ ﺍﷲ‪ ،‬ﻗﺮﻥ ﺗﻜﻮﻳﻨﻬﺎ ﺑﺘﻜﻮﻳﻦ ﺍﻟﻌﺎﱂ ﺃﲨﻊ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ } :‬ﻭ ِﻣ ‪‬ﻦ‬
‫ﺴﻜﹸﻨ‪‬ﻮﺍ ِﺇﹶﻟ‪‬ﻴﻬ‪‬ﺎ {)‪ ،(158‬ﻭﰲ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﻛﻼﻡ ﻃﻮﻳﻞ‬
‫ﺴﻜﹸ ‪‬ﻢ ﹶﺃ ‪‬ﺯﻭ‪‬ﺍﺟﹰﺎ ِﻟ‪‬ﺘ ‪‬‬
‫ﺁﻳ‪‬ﺎِﺗ ِﻪ ﹶﺃ ﹾﻥ ‪‬ﺧﹶﻠ ‪‬ﻖ ﹶﻟ ﹸﻜ ‪‬ﻢ ِﻣ ‪‬ﻦ ﹶﺃ‪‬ﻧﻔﹸ ِ‬
‫ﻋﻦ ﻧﻈﺎﻣﻬﺎ ﺍﳌﺎﺩﻱ‪ ،‬ﻭﻋﻦ ﺭﺳﺎﻟﺘﻬﺎ ﺍﻷﺩﺑﻴﺔ‪.‬‬
‫‪ -7‬ﻭﺍﺠﻤﻟﺘﻤﻊ ﰲ ﺍﻹﺳﻼﻡ ﺃﺳﺮﺓ ﻛﺒﲑﺓ ﺗﻘﻮﻡ ﻋﻠﻰ ﺍﻟﺘﻌﺎﺭﻑ‪ ،‬ﻭﺍﻟﺘﻮﺍﺩ‪ ،‬ﻭﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺻﻌﻴﺪ ﺍﻷﺭﺽ‬
‫ﺳﻮﺍﺳﻴﺔ ﻭﻻﺅﻫﻢ ﷲ ﻻ ﳉﻨﺲ‪ ،‬ﻭﻻ ﻟﺘﺮﺑﺔ‪ ،‬ﺃﻛﺮﻣﻬﻢ ﻋﻨﺪ ﺍﷲ ﺃﺗﻘﺎﻫﻢ‪.‬‬
‫‪ -8‬ﻭﻟﻠﻤﺎﻝ ﰲ ﺍﻹﺳﻼﻡ ﻭﻇﻴﻔﺔ ﺍﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﺳﻌﺔ‪ ،‬ﻭﺍﳊﻖ ﺍﻷﻭﻝ ﻓﻴﻪ ﻟﻜﺎﺳﺒﻪ ﺍﻟﺬﻱ ﻛﺪﺡ ﰲ‬
‫ﲢﺼﻴﻠﻪ‪ ،‬ﻭﺗﺄﺛﻴﻠﻪ‪ ،‬ﻓﻠﻪ ﺃﻥ ﻳﺮﺗﻔﻘﻪ‪ ،‬ﻭﻳﺼﻮﻥ ﺑﻪ ﻣﺮﻭﺀﺗﻪ‪ ،‬ﻭﳛﻤﻲ ﺑﻪ ﻧﻔﺴﻪ‪ ،‬ﻭﺃﺳﺮﺗﻪ‪ ،‬ﻭﻟﻜﻦ ﺫﻟﻚ ﻻ‬
‫ﻳﺆﺧﺮ ﺍﳊﻖ ﺍﳌﻌﻠﻮﻡ ﺍﻟﺬﻱ ﺃﻭﺟﺐ ﺍﷲ ﺇﺧﺮﺍﺟﻪ ﻟﻠﻔﻘﺮﺍﺀ‪ ،‬ﻭﺍﳌﺴﺎﻛﲔ‪ ،‬ﻛﻤﺎ ﻻ ﻳﻬﺪﺭ ﺍﳊﻘﻮﻕ ﺍﻷﺧﺮﻯ‬
‫ﺍﻟﱵ ﺑﻴﻨﺘﻬﺎ ﺍﻟﺸﺮﻳﻌﺔ‪.‬‬
‫‪ -9‬ﻭﺍﳊﻜﻢ ﰲ ﺍﻹﺳﻼﻡ ﺃﻣﺎﻧﺔ ﺛﻘﻴﻠﺔ ﻳﻮﺟﻞ ﻣﻨﻬﺎ ﺍﻷﻗﻮﻳﺎﺀ‪ ،‬ﻓﻜﻴﻒ ﻳﺮﻧﻮ ﺇﻟﻴﻬﺎ ﺍﻟﻀﻌﻔﺎﺀ؟ ﺇﻧﻪ ﻟﻴﺲ‬
‫ﺟﻨﻮﻥ ﺍﻟﻌﻈﻤﺔ ﻋﻨﺪ ﳏﺐ ﻟﻠﺴﻠﻄﺔ‪ ،‬ﻭﻻ ﺍﻻﻋﺘﺪﺍﺩ ﺑﺎﻟﻨﻔﺲ ﺳﻮﺍﺀ ﻛﺎﻥ ﻫﺬﺍ ﺍﻻﻋﺘﺪﺍﺩ ﻭﻟﻴﺪ ﻗﺪﺭﺓ ﺫﺍﺗﻴﺔ‪،‬‬
‫ﺃﻭ ﻭﻟﻴﺪ ﺣﺎﻟﺔ ﻣﺮﺿﻴﺔ‪ .‬ﺇﻥ ﺍﳊﻜﻢ ‪-‬ﻋﻨﺪ ﻣﻦ ﻳﻜﻠﻒ ﺑﻪ‪ -‬ﻣﺴﺆﻭﻟﻴﺔ ﻓﺎﺩﺣﺔ ﺃﻣﺎﻡ ﺍﷲ‪ ،‬ﻭﺍﳊﺎﻛﻢ ﺃﺟﲑ‬
‫ﻋﻨﺪ ﲨﻬﻮﺭ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻳﺮﻋﻰ ﻣﺼﺎﳊﻬﻢ ﺍﻟﺪﻳﻨﻴﺔ‪ ،‬ﻭﺍﳌﺪﻧﻴﺔ ﻟﻘﺎﺀ ﻣﺎ ﻳﺄﺧﺬ ﻣﻦ ﻣﺮﺗﺒﺎﺕ‪.‬‬
‫) ‪ (158‬ﺳﻮرة‪ :‬اﻟﺮوم‪ ،‬اﻵﻳﺔ‪.21 :‬‬
‫ﺇﻥ ﻫﺬﻩ ﺍﳌﻌﺎﱂ ﺍﻟﱵ ﺫﻛﺮﻫﺎ ﺍﻟﻐﺰﺍﱄ ﻛﺎﻧﺖ ﺍﻟﻮﺳﻴﻠﺔ ﺍﻟﱵ ﻋﻤﻞ ‪‬ﺎ ﺍﻟﻨﱯ ‪ ،ρ‬ﻭﺻﺤﺎﺑﺘﻪ ﺍﻷﺑﺮﺍﺭ ‪-‬‬
‫ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻬﻢ‪ -‬ﻓﺎﺳﺘﺤﻘﻮﺍ ‪‬ﺎ ﺷﺮﻑ ﺍﻟﺮﻳﺎﺩﺓ ﺍﻟﱵ ﱂ ﻳﻀﺎﻫﻴﻬﻢ ﻓﻴﻬﺎ ﺃﺣﺪ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﺟﺪﻳﺮﻳﻦ‬
‫ﺑﺘﺤﻮﻳﻞ ﺍﻟﻌﺎﱂ ﺑﺄﺳﺮﻩ ﻣﻦ ﺣﻴﺎﺓ ﺍﳉﻬﻞ‪ ،‬ﻭﺍﻟﻮﺛﻨﻴﺔ‪ ،‬ﻭﺍﻟﻔﺠﻮﺭ ﺇﱃ ﺣﻴﺎﺓ ﺍﻹﳝﺎﻥ‪ ،‬ﻭﺍﻟﺴﻤﻮ ﺍﻷﺧﻼﻗﻲ‪،‬‬
‫ﻭﺍﻟﺸﻬﻮﺩ ﺍﳊﻀﺎﺭﻱ‪" ،‬ﻟﻘﺪ ﺻﺒﻬﻢ ﺍﻹﺳﻼﻡ ﰲ ﻗﻮﺍﻟﺒﻪ‪ ،‬ﰒ ﻗﺬﻑ ‪‬ﻢ ﰲ ﺍﳌﺸﺎﺭﻕ‪ ،‬ﻭﺍﳌﻐﺎﺭﺏ‪ ،‬ﻓﺄﻋﺎﺩﻭﺍ‬
‫ﺗﺸﻜﻴﻞ ﺍﻟﻌﺎﱂ ﺃﲨﻊ ﻋﻠﻰ ﳓﻮ ﺟﺪﻳﺪ‪ ،‬ﻭﺃﺳﻠﻤﺖ ﺍﳉﻤﺎﻫﲑ ﻗﻴﺎﺩﻫﺎ ﻟﻠﺪﻳﻦ ﺍﻟﻮﺍﻓﺪ؛ ﻷ‪‬ﺎ ﺭﺃﺕ ﻓﻴﻪ‬
‫ﳒﺎ‪‬ﺎ‪ ،‬ﻭﻛﺮﺍﻣﺘﻬﺎ")‪.(159‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﱐ‪ :‬ﻣﺮﺣﻠﺔ ﺍﺯﺩﻫﺎﺭ ﺣﻀﺎﺭﻱ ﻳﺘﺨﻠﻠﻪ ﺑﻌﺾ ﺍﻟﻘﺼﻮﺭ ﻭﺍﻻﳓﺮﺍﻑ‬
‫ﻳﺬﻫﺐ ﺍﻟﻐﺰﺍﱄ ﺇﱃ ﺍﻟﻘﻮﻝ؛ ﺑﺄﻥ ﻣﺎ ﺗﻼ ﺍﳌﺮﺣﻠﺔ ﺍﻟﺬﻫﺒﻴﺔ؛ ﻫﻮ ﻣﺮﺣﻠﺔ ﺍﻟﺪﻭﻟﺘﲔ ﺍﻷﻣﻮﻳﺔ‪ ،‬ﻭﺍﻟﻌﺒﺎﺳﻴﺔ‪،‬‬
‫ﻭﻗﺪ ﻣﻴﺰﳘﺎ ‪-‬ﻋﻠﻰ ﺍﻟﻌﻤﻮﻡ‪ -‬ﺍﺯﺩﻫﺎﺭ ﺣﻀﺎﺭﻱ ﴰﻞ ﺃﻏﻠﺐ ﺟﻮﺍﻧﺐ‪ ،‬ﻭ ﻣﻴﺎﺩﻳﻦ ﺍﳊﻴﺎﺓ ﻓﻴﻬﻤﺎ ﺇﻻ ﺃﻥ‬
‫ﺫﻟﻚ ﻻ ﻳﻨﻔﻲ ﺑﺪﺀ ﺳﺮﻳﺎﻥ ﻋﻮﺍﻣﻞ ﺍﻟﺘﺨﻠﻒ‪ ،‬ﻭ ﺍﻻﳓﻄﺎﻁ ﰲ ﺍﻷﻭﺳﺎﻁ ﺍﳌﺨﺘﻠﻔﺔ‪ ،‬ﻭﺍﻟﺬﻱ ﱂ ﻳﺘﻤﻜﻦ‬
‫ﻣﻦ ﺍﻟﺴﻴﻄﺮﺓ ﺍﻟﻜﻠﻴﺔ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻔﺘﺮﺓ‪ .‬ﻭﳑﺎ ﻳﺬﻛﺮﻩ ﺍﻟﻐﺰﺍﱄ ﻋﻦ ﺍﻻﺯﺩﻫﺎﺭ ﺍﻟﺬﻱ ﻋﻢ ﺍﻟﺪﻭﻟﺔ ﺍﻷﻣﻮﻳﺔ‬
‫ﻗﻮﻟﻪ‪" :‬ﻭﰲ ﻇﻞ ﺍﻷﻣﻮﻳﲔ ﺃﺧﺬﺕ ﺍﻷﺟﻬﺰﺓ ﺍﻟﺪﻭﺍﺭﺓ ﰲ ﺍﻟﻜﻴﺎﻥ ﺍﻹﺳﻼﻣﻲ ﺗﻌﻤﻞ ﻋﻤﻠﻬﺎ ﰲ ﺗﻨﺸﺌﺔ‬
‫) ‪ (159‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﻣﺸﻜﻼت ﻓﻲ ﻃﺮﻳﻖ اﻟﺤﻴﺎة اﻹﺳﻼﻣﻴﺔ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.56 :‬‬
‫ﺃﺟﻴﺎﻝ ﻣﺴﻠﻤﺔ ﳊﻤﺎ ﻭﺩﻣﺎ‪ ،‬ﻭﻫﻮ ﻋﻤﻞ ﻻ ﻳﻨﻜﺮﻩ ﺇﻻ ﻗﺎﺻﺮ‪ ،‬ﻓﺈﻥ ﺳﻘﻮﻁ ﺍﻟﺮﻭﻡ‪ ،‬ﻭﺍﻟﻔﺮﺱ ﺃﻋﻘﺒﻪ‬
‫ﻭﺟﻮﺩ ﻛﺘﻞ ﻣﻦ ﺍﻟﺸﺒﺎﺏ‪ ،‬ﻭﺍﻷﻭﻻﺩ‪ ،‬ﻭﺍﻷﺣﻔﺎﺩ‪ ،‬ﺗﻠﻘﻔﻬﻢ ﺃﺗﺒﺎﻉ ﳏﻤﺪ ‪ ρ‬ﺑﺎﻟﺘﻌﻠﻴﻢ ﺍﳌﻨﻈﻢ‪ ،‬ﻭﺍﻟﺘﻬﺬﻳﺐ‬
‫ﺍﻟﺬﻛﻲ‪ ،‬ﻓﻠﻢ ﲤﺾ ﲬﺴﻮﻥ ﺳﻨﺔ ﻋﻠﻰ ﺍﻧﺪﻳﺎﺡ ﻣﻮﺟﺔ ﺍﻟﻔﺘﺢ ﺣﱴ ﻛﺎﻧﺖ ﺍﳌﺪﻥ‪ ،‬ﻭﺍﻟﻘﺮﻯ ﻣﻠﻴﺌﺔ‬
‫ﺑﺎﳌﺴﺎﺟﺪ‪ ،‬ﻭﺍﳌﺪﺍﺭﺱ‪ ،‬ﻭﺣﱴ ﻛﺎﻧﺖ ﺷﻌﺎﺋﺮ ﺍﻹﺳﻼﻡ ﺑﺎﺭﺯﺓ‪ ،‬ﻭﺗﻘﺎﻟﻴﺪﻩ ﻣﻮﻃﺪﺓ‪ ،‬ﻭﺃﺣﻜﺎﻣﻪ ﻣﻄﺒﻘﺔ ﰲ‬
‫ﺍﻟﺸﺎﻡ‪ ،‬ﻭﺍﻟﻌﺮﺍﻕ‪ ،‬ﻭﻣﺼﺮ‪ ،‬ﻭﺍﻟﻴﻤﻦ‪ ،‬ﻭﺃﻗﻄﺎﺭ ﺃﺧﺮﻯ ﻛﺜﲑﺓ‪ ،‬ﺑﻞ ﺇﻥ ﻏﲑ ﺍﻟﻌﺮﺏ ﺳﺒﻖ ﺍﻟﻌﺮﺏ ﺃﻧﻔﺴﻬﻢ‬
‫ﰲ ﻫﺬﻩ ﺍﳌﻴﺎﺩﻳﻦ‪ ،‬ﻓﺄﺻﺒﺢ ﺃﺋﻤﺔ ﺍﻷﻣﺼﺎﺭ‪ ،‬ﻭﺭﻭﺍﺩ ﺍﻟﻔﻘﻪ‪ ،‬ﻭﺍﻟﻠﻐﺔ‪ ،‬ﻭﺍﳊﺪﻳﺚ ﻣﻦ ﺍﳌﻮﺍﱄ")‪.(160‬‬
‫ﻫﺬﻩ ﺍﳌﻮﺟﺔ ﺍﻟﻜﺒﲑﺓ ﻣﻦ ﺍﻻﺯﺩﻫﺎﺭ ﰲ ﳐﺘﻠﻒ ﳎﺎﻻﺕ ﺍﻟﺜﻘﺎﻓﺔ‪ ،‬ﻛﺎﻥ ﻳﻮﺍﺯﻳﻬﺎ ﻓﺘﺢ ﺇﺳﻼﻣﻲ ﺷﺮﻕ‪ ،‬ﻭ‬
‫ﻏﺮﺏ ﻓﺄﺗﺎﺡ ﻷﺟﻨﺎﺱ ﻛﺜﲑﺓ ﺍﻟﺪﺧﻮﻝ ﰲ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻣﻜﻦ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﻧﺸﺮ ﺭﺳﺎﻟﺘﻬﻢ‪ ،‬ﻭﺗﻮﺳﻴﻊ‬
‫ﺍﻣﺘﺪﺍﺩ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﺇﱃ ﻣﻨﺎﻃﻖ ﺃﺑﻌﺪ ﰲ ﺇﻃﺎﺭ ﻛﻴﺎﻥ ﺇﺳﻼﻣﻲ ﻣﻮﺣﺪ‪ ،‬ﺑﻌﻴﺪ ﻛﻞ ﺍﻟﺒﻌﺪ ﻋﻦ ﻭﺿﻊ‬
‫ﺍﻋﺘﺒﺎﺭﺍﺕ ﻻﺧﺘﻼﻑ ﺍﻷﺟﻨﺎﺱ‪ ،‬ﺃﻭ ﺍﻟﻘﻮﻣﻴﺎﺕ‪ .‬ﻭﺍﺳﺘﻤﺮ ﻫﺬﺍ ﺍﻻﺯﺩﻫﺎﺭ ﰲ ﺍﻟﻌﻬﺪ ﺍﻟﻌﺒﺎﺳﻲ‪ ،‬ﺣﻴﺚ‬
‫ﻋﺮﻑ ﺍﺠﻤﻟﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ ﺃﻋﻠﻰ ﺩﺭﺟﺎﺕ ﺍﻟﺘﻘﺪﻡ‪ ،‬ﻭﺍﻻﺯﺩﻫﺎﺭ ﺍﳊﻀﺎﺭﻱ ﺍﻟﺬﻱ ﻗﺎﻝ ﻋﻨﻪ ﺍﻟﻐﺰﺍﱄ‪" :‬ﺟﺎﺀ‬
‫ﺍﻟﻌﺼﺮ ﺍﻟﻌﺒﺎﺳﻲ ﻓﺈﺫﺍ ﺍﻟﻌﺮﺏ‪ ،‬ﻭﺍﳌﺴﻠﻤﻮﻥ ﲨﻴﻌﺎ ﻳﻨﺸﺌﻮﻥ ﺣﻀﺎﺭﺓ ﺯﺍﻫﺮﺓ‪ ،‬ﻭﻳﺘﺄﻟﻖ ﺍﻟﻔﻜﺮ ﺍﻹﻧﺴﺎﱐ ﰲ‬
‫) ‪ (160‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻟﺪﻋﻮة اﻹﺳﻼﻣﻴﺔ ﺗﺴﺘﻘﺒﻞ ﻗﺮﻧﻬﺎ اﻟﺨﺎﻣﺲ ﻋﺸﺮ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.28-27 :‬‬
‫ﺃﺭﺿﻬﻢ ﺗﺄﻟﻘﺎ ﱂ ﻳﻌﺮﻑ ﰲ ﺃﻳﺔ ﺑﻘﻌﺔ ﺃﺧﺮﻯ‪ .‬ﻟﻘﺪ ﻛﺎﻧﺖ ﺍﳌﺴﺎﻓﺔ ﺑﲔ ﺍﻷﻭﺭﺑﻴﲔ‪ ،‬ﻭﺃﻫﻞ ﺍﻹﺳﻼﻡ ‪-‬ﰲ‬
‫ﺍﻟﻌﺼﺮ ﺍﻟﻌﺒﺎﺳﻲ ﻣﺜﻼ‪ -‬ﻛﺎﳌﺴﺎﻓﺔ ﺑﲔ ﻭﺳﻂ ﺇﻓﺮﻳﻘﻴﺎ‪ ،‬ﻭﻋﻮﺍﺻﻢ ﺍﻟﻐﺮﺏ ﺍﻵﻥ")‪.(161‬‬
‫ﺃﻣﺎ ﻋﻦ ﺗﻘﺪﻡ ﳐﺘﻠﻒ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﻭﺍﳌﻌﺎﺭﻑ؛ ﻓﺈﻥ "‪‬ﺮ ﺍﳌﻌﺮﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺷﻖ ﳎﺮﺍﻩ ﰲ ﺃﳓﺎﺀ ﺍﻟﺪﻭﻟﺔ‪،‬‬
‫ﻓﺮﻭﻯ ﺟﺪ‪‬ﺎ‪ ،‬ﻭﺃﺣﻴﺎ ﻣﻮﺍ‪‬ﺎ‪ ،‬ﻭﺟﻌﻞ ﺍﳌﺴﻠﻤﲔ ﺃﺭﺟﺢ ﻛﻔﺔ ﰲ ﺍﻹﳍﻴﺎﺕ‪ ،‬ﻭﺍﻹﻧﺴﺎﻧﻴﺎﺕ‪ ،‬ﻭﻣﻴﺰﻫﻢ‬
‫ﺑﻔﻘﻪ ﻻ ﻧﻈﲑ ﻟﻪ ﰲ ﺍﻟﺪﻗﺔ‪ ،‬ﻭﺍﻟﺼﺪﻕ‪ ،‬ﻭﺍﻻﺳﺘﻴﻌﺎﺏ‪ ،‬ﻭﺍﻟﺸﻤﻮﻝ‪ ،‬ﻭﲤﺖ ﰲ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﱐ‪ ،‬ﻭﺍﻟﺜﺎﻟﺚ‬
‫ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺍﻟﻠﻐﺔ‪ ،‬ﻭﺻﺤﺐ ﻫﺬﺍ ﺍﻟﺘﻤﺎﻡ ﺻﺤﻮﺓ ﰲ ﺍﻟﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ ﻣﻦ ﺃﺛﺮ ﺍﻟﺘﺰﺍﻣﻪ ﺑﻜﺘﺎﺏ ﺍﷲ‪،‬‬
‫ﻭﺳﻨﺔ ﺭﺳﻮﻟﻪ ‪ ،ρ‬ﻭﻗﻴﻞ ﲝﻖ‪ :‬ﺇﻥ ﺍﺠﻤﻟﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ ﺃﺭﻗﻰ ﳎﺘﻤﻌﺎﺕ ﺍﻟﻌﺎﱂ")‪.(162‬‬
‫ﺇﻥ ﻫﺬﻩ ﺍﻟﺪﺭﺟﺔ ﺍﻟﺮﻓﻴﻌﺔ ﺍﻟﱵ ﺑﻠﻐﻬﺎ ﺍﺠﻤﻟﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ ﱂ ﺗﻜﻦ ﻣﱰﻫﺔ‪ ،‬ﺃﻭ ﺑﻌﻴﺪﺓ ﻋﻦ ﺍﻷﺧﻄﺎﺀ‪،‬‬
‫ﻭﺍﻻﳓﺮﺍﻓﺎﺕ ﻛﻤﺎ ﰲ ﻣﺮﺣﻠﺔ ﺍﻟﻨﺒﻮﺓ‪ ،‬ﻭﺍﳋﻼﻓﺔ ﺍﻟﺮﺍﺷﺪﺓ؛ ﺑﻞ ﺇ‪‬ﺎ –ﻛﻤﺎ ﻳﺒﲔ ﺍﻟﻐﺰﺍﱄ‪ -‬ﺷﻬﺪﺕ ﻋﺪﺓ‬
‫ﻋﻴﻮﺏ‪ ،‬ﻭﺳﻠﺒﻴﺎﺕ ﺳﻮﺍﺀ ﰲ ﻋﻬﺪ ﺍﻷﻣﻮﻳﲔ‪ ،‬ﺃﻭ ﺍﻟﻌﺒﺎﺳﻴﲔ‪ .‬ﻭﺍﻟﻐﺰﺍﱄ ﻳﺮﻯ ﺃ‪‬ﺎ ﻣﺘﻌﻠﻘﺔ ﺑﺄﺷﺨﺎﺹ‬
‫ﺍﳊﺎﻛﻤﲔ ‪-‬ﰲ ﺍﻟﻐﺎﻟﺐ‪ -‬ﺃﻣﺎ ﺍﻟﺸﻌﻮﺏ ﺍﻹﺳﻼﻣﻴﺔ؛ ﻓﺈ‪‬ﺎ ﻛﺎﻧﺖ ﲤﻀﻲ ﺑﺘﻘﺪﻡ‪ ،‬ﻭﺛﺒﺎﺕ ﻭﻓﻖ ‪‬ﺞ‬
‫ﺍﻹﺳﻼﻡ‪ .‬ﻭﻣﻦ ﻣﻈﺎﻫﺮ ﺍﻻﳓﺮﺍﻑ‪ ،‬ﻭﺍﻟﺘﻘﺼﲑ ﺍﻟﱵ ﺫﻛﺮﻫﺎ ﺍﻟﻐﺰﺍﱄ ﻣﺎ ﻳﻠﻲ‪:‬‬
‫) ‪ (161‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ‪ ،‬ص‪.33 :‬‬
‫) ‪ (162‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ‪ ،‬ص‪.36 :‬‬
‫ﺃﻭﻻ‪ -‬ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺪﻭﻟﺔ ﺍﻷﻣﻮﻳﺔ‪ :‬ﻣﻦ ﺃﻫﻢ ﻣﻈﺎﻫﺮ ﺍﻟﺘﻘﺼﲑ ﺍﻟﱵ ﺑﺪﺕ ﰲ ﻋﻬﺪﻫﺎ ﻣﺎ ﻳﺄﰐ)‪:(163‬‬
‫ﺃ‪ -‬ﻭﺿﻌﺖ ﻋﻠﻰ ﺍﳊﺮﻳﺎﺕ ﺍﻟﻌﺎﻣﺔ ﻗﻴﻮﺩ ﱂ ﺗﻌﺮﻑ ﻋﻠﻰ ﻋﻬﺪ ﺍﳋﻼﻓﺔ ﺍﻟﺮﺍﺷﺪﺓ‪.‬‬
‫ﺏ‪ -‬ﺑﺪﺃ ﺍﻟﺘﻘﻌﺮ ﰲ ﻓﻬﻢ ﺍﻟﻌﻘﻴﺪﺓ ﻳﻈﻬﺮ‪ ،‬ﻭﻳﻀﻄﺮﺏ ﺑﺄﺻﺤﺎﺑﻪ ﺫﺍﺕ ﺍﻟﻴﻤﲔ‪ ،‬ﻭﺫﺍﺕ ﺍﻟﺸﻤﺎﻝ‪ .‬ﻓﻬﻨﺎﻙ‬
‫ﻣﺮﺟﺌﺔ ﻳﺮﻭﻥ ﺍﻟﻌﻤﻞ ﻛﻤﺎﻻ ﰲ ﺍﻹﳝﺎﻥ‪ ،‬ﻭﻫﻨﺎﻙ ﻣﻌﺘﺰﻟﺔ ﻳﺮﻭﻥ ﺍﻟﻌﺎﺻﻲ ﻓﺎﺳﻘﺎ ﻻ ﻫﻮ ﻣﺆﻣﻦ‪ ،‬ﻭﻻ ﻫﻮ‬
‫ﻛﺎﻓﺮ…ﺍﱁ‪.‬‬
‫ﺝ‪ -‬ﻛﺎﻥ ﺍﻟﺘﻌﺮﻳﺐ ﻇﺎﻫﺮﺓ ﺳﻴﺎﺳﻴﺔ ﻟﻠﺨﻼﻓﺔ ﺍﻷﻣﻮﻳﺔ… ﻭﻫﺬﺍ ﺗﺼﺮﻑ ﻻ ﺷﺎﺋﺒﺔ ﻓﻴﻪ‪ .‬ﻟﻜﻦ ﺍﺳﺘﺌﺜﺎﺭ‬
‫ﺍﻟﻌﺮﺏ ﺑﺎﳊﻜﻢ‪ ،‬ﻭﻋﺪﻡ ﺩﻋﻢ ﺍﳊﻜﻢ ﲟﻦ ﺃﺳﻠﻤﻮﺍ‪ ،‬ﻭﺗﻌﺮﺑﻮﺍ ﻣﻦ ﺍﻷﻋﺎﺟﻢ ﻛﺎﻥ ﻣﻦ ﺃﺳﺒﺎﺏ ﺿﻴﻖ‬
‫ﺍﻟﻔﺮﺱ ‪-‬ﻣﺜﻼ‪ ،-‬ﻭﺍﳓﺮﺍﻓﻬﻢ ﻋﻦ ﺍﻟﺪﻭﻟﺔ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ -‬ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺪﻭﻟﺔ ﺍﻟﻌﺒﺎﺳﻴﺔ‪ :‬ﻣﻦ ﺍﻷﺧﻄﺎﺀ ﺍﻟﱵ ﺫﻛﺮﻫﺎ ﺍﻟﻐﺰﺍﱄ ﻋﻦ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﻣﺎ ﻳﺄﰐ‪:‬‬
‫ﺃ‪ -‬ﺗﺸﺠﻴﻊ ﺍﻟﻌﺒﺎﺳﻴﲔ ﻟﻠﺘﺮﲨﺔ‪ ،‬ﻭﻧﻘﻠﻬﻢ ﺗﺮﺍﺙ ﺍﻟﻴﻮﻧﺎﻥ‪ ،‬ﻭﺍﻟﺴﺮﻳﺎﻥ‪ ،‬ﻭﺍﻟﻔﺮﺱ‪ ،‬ﻭﻏﲑﻫﻢ ﺇﱃ ﺍﻟﻠﻐﺔ‬
‫ﺍﻟﻌﺮﺑﻴﺔ؛ ﻛﺎﻥ ﺷﺮﺍ ﻛﺒﲑﺍ ﻋﻠﻰ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻧﻈﺮﺍ ﻟﻶﺛﺎﺭ ﺍﻟﺮﺩﻳﺌﺔ ﺍﻟﱵ ﺧﻠﻔﻬﺎ ﰲ ﺑﻌﺾ ﺍﳌﺆﻟﻔﺎﺕ‬
‫) ‪ (163‬اﻟﻤﺼﺪر اﻟﺴﺎﺑﻖ‪ ،‬ص‪.30 – 29 :‬‬
‫ﺍﻟﺪﻳﻨﻴﺔ‪ .‬ﻭﻛﺎﻥ ﻣﻄﻠﻮﺑﺎ ﻣﻦ ﺍﳋﻠﻔﺎﺀ ﺍﻟﻌﺒﺎﺳﻴﲔ ﻛﻤﺎ ﻳﺮﻯ ﺍﻟﻐﺰﺍﱄ "ﺃﻥ ﻳﺘﺮﲨﻮﺍ ﺍﻹﺳﻼﻡ ﻟﻠﻨﺎﺱ ﰲ ﻛﻞ‬
‫ﻗﻄﺮ‪ ،‬ﻻ ﺃﻥ ﻳﺘﺮﲨﻮﺍ ﻟﻠﻤﺴﻠﻤﲔ ﺃﻓﻜﺎﺭ‪ ،‬ﻭﺧﻴﺎﻻﺕ ﺍﻷﻣﻢ ﺍﻷﺧﺮﻯ")‪.(164‬‬
‫ﺏ‪ -‬ﻛﺎﻥ ﻋﻠﻢ ﺍﻟﻜﻼﻡ‪ ،‬ﻭﺍﻟﺘﺼﻮﻑ ﺃﺷﺪ ﺍﻟﻨﻮﺍﺣﻲ ﺍﻟﺪﻳﻨﻴﺔ ﺍﺳﺘﻘﺒﺎﻻ ﻟﻠﻐﺰﻭ ﺍﻷﺟﻨﱯ‪ ،‬ﻓﻘﺪ ﺃﻧﻜﺮ‬
‫ﺍﳌﻌﺘﺰﻟﺔ ﺻﻔﺎﺕ ﺍﳌﻌﺎﱐ ﺗﺄﺛﺮﺍ ﺑﺄﺭﺳﻄﻮ ﰲ ﺗﻔﺴﲑﻩ ﻟﻠﻮﺣﺪﺍﻧﻴﺔ ﺍﳌﻄﻠﻘﺔ‪ ،‬ﺃﻣﺎ ﺍﻟﺘﺼﻮﻑ ﺍﻹﺳﻼﻣﻲ ﻓﻘﺪ‬
‫ﺗﺄﺛﺮ ﺑﺎﻟﺘﺼﻮﻑ ﺍﳍﻨﺪﻱ‪ ،‬ﻭﺍﻟﻨﺼﺮﺍﱐ‪ ،‬ﻭﺑﻌﺾ ﺍﻷﻓﻜﺎﺭ ﺍﻹﻏﺮﻳﻘﻴﺔ…‬
‫ﺝ‪ -‬ﻋﻦ ﻋﻼﻗﺔ ﺍﳊﻜﺎﻡ ﺑﺎﻟﻌﻠﻤﺎﺀ‪ ،‬ﺷﻬﺪﺕ ﺍﻟﺪﻭﻟﺔ ﺍﻟﻌﺒﺎﺳﻴﺔ ‪-‬ﺳﻴﻤﺎ ﰲ ﺍﻟﻌﻬﻮﺩ ﺍﻷﺧﲑﺓ ﻣﻦ‬
‫ﺣﻜﻤﻬﺎ‪ -‬ﻣﺴﻠﻜﺎ ﰲ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﻋﻠﻤﺎﺋﻬﺎ‪ ،‬ﻳﺘﻤﺜﻞ ﰲ ﻛﻮ‪‬ﺎ ﻻ ﲤﻨﺢ ﺗﻘﺪﻳﺮﻫﺎ‪ ،‬ﻭﺇﻋﺰﺍﺯﻫﺎ ﺇﻻ ﳌﻦ‬
‫ﻳﻮﺍﻓﻘﻮ‪‬ﺎ ﻋﻠﻰ ﻣﺎ ﺗﻔﻌﻞ‪ ،‬ﺃﻭ ﻳﻠﻮﺫﻭﻥ ﺑﺎﻟﺼﻤﺖ ﺇﺫﺍ ﺣﺪﺙ ﻣﺎ ﻳﻮﺟﺐ ﺍﻻﻋﺘﺮﺍﺽ‪.‬‬
‫ﺩ‪ -‬ﺍﻟﻌﺼﺒﻴﺎﺕ ﺍﳌﺘﻨﺎﺣﺮﺓ‪ ،‬ﻭﺍﻷﺟﻨﺎﺱ ﺍﳌﺘﻔﺮﻗﺔ؛ ﻛﺎﻧﺖ ﻣﻦ ﺃﻫﻢ ﻣﻈﺎﻫﺮ ﺍﻻﳓﺮﺍﻑ ﺍﻟﱵ ﺑﺮﺯﺕ ﰲ‬
‫ﺍﻟﺪﻭﻟﺔ ﺍﻟﻌﺒﺎﺳﻴﺔ)‪.(165‬‬
‫‪‬ﺬﺍ ﺍﻟﺸﻜﻞ ﺍﻋﺘﱪ ﺍﻟﻐﺰﺍﱄ ﺍﻟﻌﻬﺪ ﺍﻷﻣﻮﻱ‪ ،‬ﻭﺍﻟﻌﺒﺎﺳﻲ؛ ﺑﺄﻧﻪ ﻣﺮﺣﻠﺔ ﺍﻻﺯﺩﻫﺎﺭ ﺍﳊﻀﺎﺭﻱ ﻟﻠﻤﺠﺘﻤﻊ‬
‫ﺍﻹﺳﻼﻣﻲ ﺍﻟﺬﻱ ﴰﻞ ﳎﺎﻻﺕ ﻋﺪﻳﺪﺓ‪ ،‬ﻭﻣﺘﻨﻮﻋﺔ‪ .‬ﻭﻟﻜﻦ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﻛﺎﻧﺖ ﺗﺘﻌﺮﺽ ﺑﲔ ﺍﳊﲔ‪،‬‬
‫) ‪ (164‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﺳﺮ ﺗﺄﺧﺮ اﻟﻌﺮب واﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.71 :‬‬
‫) ‪ (165‬أﻧﻈﺮ‪ :‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻟﺪﻋﻮة اﻹﺳﻼﻣﻴﺔ ﺗﺴﺘﻘﺒﻞ ﻗﺮﻧﻬﺎ اﻟﺨﺎﻣﺲ ﻋﺸﺮ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.41 / 36 :‬‬
‫ﻭﺍﻵﺧﺮ ﺇﱃ ﺑﻌﺾ ﺍﻻﳓﺮﺍﻓﺎﺕ‪ ،‬ﻭﺍﻷﺧﻄﺎﺀ ﺍﻟﱵ ﻏﺎﻟﺒﺎ ﻣﺎ ﺗﺼﺪﺭ ﻋﻦ ﺍﳊﻜﺎﻡ‪ ،‬ﻭﺍﳋﻠﻔﺎﺀ ﺍﻟﺬﻳﻦ ﺍﻋﺘﱪﻫﻢ‬
‫ﺍﻟﻐﺰﺍﱄ ﺃﻗﻞ ﺗﻘﻰ‪ ،‬ﻭﻭﺭﻋﺎ ﻣﻦ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ‪ .‬ﻟﻜﻦ ﻭﲟﺎ ﺃﻥ ﺳﻮﺍﺩ ﺍﻷﻣﺔ ﻛﺎﻥ ﻣﻠﺘﺰﻣﺎ ﺑﺘﻄﺒﻴﻖ‬
‫ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺍﻟﻨﻬﻮﺽ ﰲ ﺷﱴ ﺍﳌﻴﺎﺩﻳﻦ؛ ﻓﺈﻥ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﲡﺎﻭﺯ ﻫﺬﻩ ﺍﻻﳓﺮﺍﻓﺎﺕ ‪-‬ﺇﱃ ﺣﲔ‪،-‬‬
‫ﻭﺍﺳﺘﻄﺎﻉ ﺃﻥ ﻻ ﻳﺴﻘﻂ ﰲ ﻗﺒﻀﺔ ﺍﻟﺘﺨﻠﻒ ﰲ ﻫﺬﻩ ﺍﻟﻔﺘﺮﺓ ﺍﻟﱵ ﺑﻘﻴﺖ ﲰﺘﻬﺎ ﺍﻟﺮﺋﻴﺴﻴﺔ‪ ،‬ﻭﺻﻮﺭ‪‬ﺎ‬
‫ﺍﻟﻐﺎﻟﺒﺔ ﻫﻲ ﺍﻻﺯﺩﻫﺎﺭ‪ ،‬ﻭﺍﻟﺘﻘﺪﻡ‪.‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﻟﺚ ‪ :‬ﻣﺮﺣﻠﺔ ﺍﳓﻄﺎﻁ ﻭﲣﻠﻒ ﺍﺠﻤﻟﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ‬
‫ﺇﻥ ﻣﻈﺎﻫﺮ ﺍﻻﳓﺮﺍﻑ ﺍﻟﱵ ﻇﻬﺮﺕ ﰲ ﺍﻟﻌﻬﺪﻳﻦ‪ :‬ﺍﻷﻣﻮﻱ‪ ،‬ﻭﺍﻟﻌﺒﺎﺳﻲ ﺍﺯﺩﺍﺩﺕ ﺗﻮﺳﻌﺎ‪ ،‬ﻭﺗﺮﺳﺨﺎ ﰲ‬
‫ﺍﻟﻌﻬﺪ ﺍﻟﻌﺜﻤﺎﱐ ﻟﺘﺆﻭﻝ ﺇﱃ ﲣﻠﻒ‪ ،‬ﻭﺍﳓﻄﺎﻁ‪ ،‬ﻭﺗﻘﻬﻘﺮ "ﻓﻘﺪ ﻭﻗﻌﺖ ﻓﺠﻮﺓ ﺑﲔ ﺍﳊﻜﻢ‪ ،‬ﻭﺍﻷﻣﺔ‪ ،‬ﻭﺑﲔ‬
‫ﺍﳊﻜﻢ‪ ،‬ﻭﻣﺼﺎﺩﺭ ﺍﻟﻌﻘﻴﺪﺓ‪ ،‬ﻭﺍﻟﺸﺮﻳﻌﺔ ﻇﻠﺖ ﺗﻌﻤﻖ ﻋﻠﻰ ﻣﺮ ﺍﻷﻳﺎﻡ‪ .‬ﻓﺎﻧﺘﺸﺮ ﺍﳉﻬﻞ ﺍﻧﺘﺸﺎﺭﺍ ﳐﺰﻳﺎ‪،‬‬
‫ﻭﺃﺧﺬﺕ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺗﺘﻘﻬﻘﺮ ﺩﻭﻥ ﻣﻜﺎﻧﺘﻬﺎ ﺍﳊﻀﺎﺭﻳﺔ ﺧﻄﻮﺓ ﺧﻄﻮﺓ‪ ،‬ﻭﱂ ﻳﺰﺩﻫﺎ ﻣﺮ ﺍﻷﻳﺎﻡ ﺇﻻ‬
‫ﻋﺠﺰﺍ ﺇﻧﺴﺎﻧﻴﺎ ﻣﺆﺳﻔﺎ")‪.(166‬‬
‫ﻭﻳﻈﻬﺮ ﺍﻟﻐﺰﺍﱄ ﺑﺄﻥ ﺃﻫﻢ‪ ،‬ﻭﺃﻭﱃ ﺍﻟﻌﻮﺍﻣﻞ ﺍﳌﺆﺩﻳﺔ ﺇﱃ ﻇﻬﻮﺭ ﻣﻌﺎﱂ ﺍﻻﳓﺮﺍﻑ‪ ،‬ﺃﻭ ﺍﻻﳓﻄﺎﻁ ﻣﺮﺟﻌﻬﺎ‬
‫ﺇﱃ ﺍﳊﻜﺎﻡ‪ ،‬ﻭﺍﻟﻘﺎﺩﺓ‪ .‬ﻭﰲ ﺧﻀﻢ ﺗﻄﺮﻕ ﺍﻟﻐﺰﺍﱄ ﻟﻠﻌﻬﺪ ﺍﻟﻌﺜﻤﺎﱐ ﻭﺟﺪ؛ ﺃﻥ ﻫﺬﻩ ﺍﻟﻔﺘﺮﺓ ﺳﺎﺩﻫﺎ ﲣﻠﻒ‬
‫) ‪ (166‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ‪ ،‬ص‪.54 :‬‬
‫ﺭﻫﻴﺐ‪ ،‬ﻭﻣﺮﻭﻉ ﴰﻞ ﻛﻞ ﻣﻨﺎﺣﻲ ﺍﳊﻴﺎﺓ ﻓﻴﻬﺎ ﺑﺎﺳﺘﺜﻨﺎﺀ ﻣﻈﻬﺮ ﻭﺍﺣﺪ ﻓﻘﻂ؛ ﻫﻮ ﺍﻟﺘﻔﻮﻕ ﺍﻟﻌﺴﻜﺮﻱ‬
‫ﺍﻟﺬﻱ ﲤﻴﺰﺕ ﺑﻪ ﺍﻟﺪﻭﻟﺔ ﺍﻟﻌﺜﻤﺎﻧﻴﺔ‪ ،‬ﻭﺍﻟﺬﻱ ﻣﻜﻨﻬﺎ ‪-‬ﻛﻤﺎ ﺳﺒﻘﺖ ﺍﻹﺷﺎﺭﺓ ﺇﻟﻴﻪ‪ -‬ﻣﻦ ﻓﺘﺢ‬
‫ﺍﻟﻘﺴﻄﻨﻄﻴﻨﻴﺔ‪ ،‬ﻭﻛﺴﺮ ﺷﻮﻛﺔ ﺍﻟﺼﻠﻴﺒﻴﲔ‪ ،‬ﻭﺗﺄﺧﲑ ﲪﻠﺘﻬﻢ ﻋﻠﻰ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪.‬‬
‫ﻟﻜﻦ ﺍﻟﻮﺍﺿﺢ ﻫﻮ ﺃﻥ ﺗﻄﻮﺭ‪ ،‬ﻭﺍﺯﺩﻫﺎﺭ ﺍﺠﻤﻟﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ ﺍﻟﺬﻱ ﺍﻧﻄﻠﻖ ﺑﻘﻮﺓ ﰲ ﺍﳌﺮﺣﻠﺔ ﺍﻟﺬﻫﺒﻴﺔ‪،‬‬
‫ﻭﺍﻣﺘﺪ ﰲ ﺍﻟﻌﻬﺪﻳﻦ ﺍﻷﻣﻮﻱ‪ ،‬ﻭﺍﻟﻌﺒﺎﺳﻲ ﻣﺘﻘﺪﻣﺎ ﰲ ﺃﺣﻴﺎﻥ ﻛﺜﲑﺓ؛ ﺁﻝ ﺇﱃ ﺍﻷﻓﻮﻝ‪ ،‬ﻭﺍﻻﳓﻄﺎﻁ ﰲ‬
‫ﺍﻟﻌﻬﺪ ﺍﻟﻌﺜﻤﺎﱐ ﻣﻨﺬ ﺍﻟﻘﺮﻥ ﺍﻟﻌﺎﺷﺮ ﻟﻠﻬﺠﺮﺓ‪ ،‬ﺍﻟﺴﺎﺩﺱ ﻋﺸﺮ ﻟﻠﻤﻴﻼﺩ‪ .‬ﻭﻗﺪ ﺣﺼﺮ ﺍﻟﻐﺰﺍﱄ ﺃﻫﻢ ﻣﻈﺎﻫﺮ‬
‫ﲣﻠﻒ ﺍﺠﻤﻟﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ ﰲ ﻫﺬﻩ ﺍﻟﻔﺘﺮﺓ ﰲ ﺍﻟﻨﻘﺎﻁ ﺍﻵﺗﻴﺔ‪:‬‬
‫‪ -1‬ﻣﻦ ﺍﻟﻘﺮﻥ ﺍﻟﻌﺎﺷﺮ ﺇﱃ ﺍﻟﺜﺎﻟﺚ ﻋﺸﺮ ﻟﻠﻬﺠﺮﺓ ﱂ ﻳﻈﻬﺮ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻋﺎﱂ ﻣﻔﻜﺮ‪ ،‬ﻭﻻ‬
‫ﺃﺩﻳﺐ ﻧﺎﺑﻪ‪ ،‬ﻭﻻ ﺷﺎﻋﺮ ﻋﻈﻴﻢ‪ ،‬ﻭﻻ ﻣﺆﻟﻒ ﺫﻛﻲ‪ ،‬ﺇﻻ ﻓﻠﺘﺎﺕ ﺗﻌﺪ ﻋﻠﻰ ﺍﻷﺻﺎﺑﻊ‪ .‬ﻛﺎﻥ ﺍﳉﻬﻞ ﺍﻟﻐﻠﻴﻆ‬
‫ﻳﻠﻒ ﻛﻞ ﺷﻲﺀ‪ ،‬ﻭﻛﺎﻧﺖ ﻋﺠﻤﺔ ﺍﻟﺪﻭﻟﺔ ‪-‬ﻛﻤﺎ ﺃﺷﺮﻧﺎ‪ -‬ﺳﺒﺒﺎ ﰲ ﲣﻠﻒ ﺍﳌﺴﻠﻤﲔ ﺩﻳﻨﻴﺎ‪ ،‬ﻭﻣﺪﻧﻴﺎ‪.‬‬
‫‪ -2‬ﺍﻧﺘﺸﺮﺕ ﺍﻟﺒﺪﻉ‪ ،‬ﻭﺍﳋﺮﺍﻓﺎﺕ‪ ،‬ﻭﺍﳋﻴﺎﻻﺕ ﺍﻟﺴﻘﻴﻤﺔ‪ ،‬ﻭﲢﻮﻝ ﺍﻹﺳﻼﻡ ﺇﱃ ﺭﺳﻮﻡ ﻣﻴﺘﺔ‪ ،‬ﻭﺃﺣﺎﺩﻳﺚ‬
‫ﻭﺍﻫﻴﺔ‪ ،‬ﺃﻭ ﻣﻮﺿﻮﻋﺔ‪ ،‬ﻭﻛﺜﺮﺕ ﺻﻮﺭ ﺍﻟﺸﺮﻙ ﺍﳉﻠﻲ‪ ،‬ﻭﺍﳋﻔﻲ‪ ،‬ﻭﺍﻟﻄﻠﺴﻤﺎﺕ‪ ،‬ﻭﺍﻟﺸﻌﻮﺫﺓ‪ ،‬ﻭﺃﻋﻠﻦ‬
‫ﺍﻟﺘﺼﻮﻑ ﺍﳉﺎﻫﻞ ﻋﻠﻰ ﻫﺬﺍ ﻛﻠﻪ ﺇﺫ ﺃﻥ ﻃﺮﻗﻪ ﺩﺧﻠﺖ ﻛﻞ ﻣﺪﻳﻨﺔ‪ ،‬ﻭﻗﺮﻳﺔ‪.‬‬
‫‪ -3‬ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﳌﺪﻧﻴﺔ ﺍﻟﻌﺎﻣﺔ‪ :‬ﺗﻮﻗﻒ ﺍﻟﺮﻛﺐ ﺍﻹﺳﻼﻣﻲ ﰲ ﻣﻜﺎﻧﻪ ﻻ ﻳﺪﺭﻱ ﻭﺭﺍﺀ ﺣﺪﻭﺩﻩ ﺷﻴﺌﺎ‪،‬‬
‫ﺑﻴﻨﻤﺎ ﺍﻟﻌﺎﱂ ﻳﻔﻮﺭ‪ ،‬ﻭﳝﻮﺭ ﲝﺮﻛﺎﺕ‪ ،‬ﻭﻓﻠﺴﻔﺎﺕ ﺟﺪﻳﺪﺓ ﻏﲑﺕ ﻧﻈﻢ ﺍﳊﻜﻢ‪ ،‬ﻭﻛﺸﻔﺖ ﺍﺠﻤﻟﻬﻮﻝ ﻣﻦ‬
‫ﺍﻟﻘﺎﺭﺍﺕ‪ ،‬ﻭﺃﺧﺬﺕ ﺭﻭﻳﺪﺍ ﺭﻭﻳﺪﺍ ﺗﻌﺮﻑ ﺍﻟﻜﺜﲑ ﻣﻦ ﻗﻮﻯ ﺍﻟﻜﻮﻥ‪ ،‬ﻭﺃﺳﺮﺍﺭﻩ‪ ،‬ﻭﺗﺴﺘﻐﻠﻪ ﰲ ﲡﺪﻳﺪ‬
‫ﺣﻴﺎ‪‬ﺎ‪ ،‬ﻭﺃﺳﻠﺤﺘﻬﺎ‪.‬‬
‫‪ -4‬ﻭﺭﺙ ﺍﳊﻜﻢ ﺍﻟﻌﺜﻤﺎﱐ ﲨﻴﻊ ﺳﻴﺌﺎﺕ ﺍﳊﻜﻢ ﺍﻟﻔﺮﺩﻱ ﰲ ﺍﻟﺪﻭﻝ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﺴﺎﺑﻘﺔ‪ ،‬ﻭﺿﻢ ﺇﻟﻴﻬﺎ‬
‫ﺟﺪﻳﺪﺍ ﻣﻦ ﺍﳉﱪﻭﺕ‪ ،‬ﻭﺍﻻﺳﺘﻌﻼﺀ ﺩﻭﻥ ﻧﻈﺮ ﺇﱃ ﺩﻳﻦ ﺃﻭ ﺧﻠﻖ‪ ،‬ﻭﺭﲟﺎ ﻗﺘﻞ ﺍﻟﺴﻠﻄﺎﻥ ﲨﻴﻊ ﺇﺧﻮﺗﻪ‬
‫ﺣﱴ ﻻ ﻳﻨﺎﺯﻋﻮﻩ ﺍﻟﺴﻠﻄﺔ‪.‬‬
‫‪ -5‬ﻣﻨﺢ ﺍﻟﺴﻠﻄﺎﻥ ﺍﻣﺘﻴﺎﺯﺍﺕ ﺃﺟﻨﺒﻴﺔ ﻟﻠﻄﻮﺍﺋﻒ ﺍﻟﻨﺼﺮﺍﻧﻴﺔ ﺍﳌﺨﺘﻠﻔﺔ ﺟﻌﻠﻬﺎ ﺩﻭﻟﺔ ﺩﺍﺧﻞ ﺍﻟﺪﻭﻟﺔ‪،‬‬
‫ﻭﺍﺳﺘﻐﻞ ﺍﻷﻋﺪﺍﺀ ﺫﻟﻚ ﺃﺳﻮﺃ ﺍﺳﺘﻐﻼﻝ‪ ،‬ﺇﺫ ﲤﻜﻨﻮﺍ ﺑﻮﺍﺳﻄﺔ ﻫﺬﻩ ﺍﻟﺮﻋﺎﻳﺎ ﻣﻦ ﺍﻟﺘﺠﺴﺲ‪ ،‬ﻭ ﻧﺸﺮ‬
‫ﺍﻟﻔﻮﺿﻰ‪ ،‬ﻭﺇﳊﺎﻕ ﺃﺑﻠﻎ ﺍﻷﺫﻯ ﺑﺎﻹﺳﻼﻡ)‪.(167‬‬
‫ ﺍﻟﺮﺳﻢ ﺍﻟﺒﻴﺎﱐ ﳊﺮﻛﺔ ﺍﺠﻤﻟﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ ﺣﻀﺎﺭﻳﺎ‪:‬‬‫ﲤﺎﺷﻴﺎ ﻣﻊ ﻃﺮﻳﻘﺔ ﲢﻠﻴﻞ ﺍﻟﻐﺰﺍﱄ ﳌﺮﺍﺣﻞ ﺗﻄﻮﺭ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻋﱪ ﺍﻟﺘﺎﺭﻳﺦ‪ ،‬ﻭﻛﻴﻔﻴﺔ ﲢﺪﻳﺪﻩ‬
‫ﻟﻸﻃﻮﺍﺭ ﺍﻟﺜﻼﺛﺔ ﺍﻟﱵ ﻋﺮﻓﺘﻬﺎ ﺣﺮﻛﻴﺔ ﺍﺠﻤﻟﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ ﻳﺘﺒﲔ؛ ﺃﻥ ﺍﻟﻐﺰﺍﱄ ﺣﺪﺩ ﺍﻹﺳﻼﻡ ﻛﻨﻘﻄﺔ‬
‫) ‪ (167‬اﻟﻤﺼﺪر اﻟﺴﺎﺑﻖ‪ ،‬ص‪.58 - 57 :‬‬
‫ﳏﻮﺭﻳﺔ‪ ،‬ﻭﻛﻤﺤﻚ ﺭﺋﻴﺴﻲ ﻟﻠﺤﻜﻢ ﻋﻠﻰ ﺍﺯﺩﻫﺎﺭ‪ ،‬ﺃﻭ ﲣﻠﻒ ﺍﺠﻤﻟﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ ﺣﻀﺎﺭﻳﺎ‪ ،‬ﻭﺃﻥ‬
‫ﳐﺘﻠﻒ ﻫﺬﻩ ﺍﻷﻃﻮﺍﺭ ﺗﺪﻭﺭ ﰲ ﻓﻠﻚ ﻭﺍﺣﺪ؛ ﻫﻮ ﻣﺪﻯ ﲤﺴﻚ ﺍﳌﺴﻠﻤﲔ ﺑﺎﻹﺳﻼﻡ‪ ،‬ﺃﻭ ﺍﺑﺘﻌﺎﺩﻫﻢ ﻋﻨﻪ‪.‬‬
‫ﻓﺈﻥ ﺍﻻﻟﺘﺰﺍﻡ ﺍﻟﻨﻤﻮﺫﺟﻲ ﺑﺎﻹﺳﻼﻡ ﺩﻳﻨﺎ‪ ،‬ﻭﻣﻨﻬﺠﺎ ﰲ ﺍﳊﻴﺎﺓ ﻋﻠﻰ ﺍﻣﺘﺪﺍﺩ ﻓﺘﺮﰐ ﺍﻟﻨﺒﻮﺓ‪ ،‬ﻭﺍﳋﻼﻓﺔ‬
‫ﺍﻟﺮﺍﺷﺪﺓ؛ ﻛﺎﻥ ﻛﻔﻴﻼ ﲜﻌﻠﻬﻤﺎ ﻣﻌﺎ ﲤﺜﻼﻥ ﺍﳌﺮﺣﻠﺔ ﺍﻟﺬﻫﺒﻴﺔ ﺍﻟﱵ ﲨﻌﺖ ﺑﲔ ﺍﻣﺘﺪﺍﺩ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪-‬‬
‫ﺟﻐﺮﺍﻓﻴﺎ‪ ،-‬ﻭﺑﲔ ﺇﺭﺳﺎﺀ ﳐﺘﻠﻒ ﻣﻘﺎﻳﻴﺲ ﺍﺠﻤﻟﺘﻤﻊ ﺍﻟﻨﺎﺟﺢ‪ ،‬ﻭﰲ ﺷﱴ ﻣﻴﺎﺩﻳﻦ ﺍﳊﻴﺎﺓ‪ .‬ﳍﺬﺍ ﺍﻧﻄﻠﻖ ﻣﺴﺎﺭ‬
‫ﺍﳊﻀﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ ﳓﻮ ﺍﻷﻋﻠﻰ ﳏﻘﻘﺎ ﺩﺭﺟﺔ ﺭﻓﻴﻌﺔ ﻣﻦ ﺍﻟﺘﻘﺪﻡ‪ ،‬ﻭﺍﻻﺯﺩﻫﺎﺭ‪.‬‬
‫ﻭ ﻓﻴﻤﺎ ﻳﻠﻲ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ؛ ﺃﺻﺒﺢ ﻣﺴﺎﺭ ﺍﳊﻀﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ ‪-‬ﻛﻤﺎ ﻳﺮﻯ ﺍﻟﻐﺰﺍﱄ‪ -‬ﻣﺘﻤﻮﺟﺎ‪ ،‬ﻓﻬﻮ‬
‫ﻳﺘﺄﺭﺟﺢ ﺑﲔ ﺍﻟﺘﻘﺪﻡ‪ ،‬ﻭﺍﻟﺘﺄﺧﺮ ‪-‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺘﻘﺪﻡ ﳝﻴﺰﻩ ﰲ ﺍﻟﻐﺎﻟﺐ‪ .-‬ﻭﻋﻤﻮﻣﺎ ﳛﺪﺩ ﺍﻟﻐﺰﺍﱄ ﰲ‬
‫ﺍﳌﺮﺣﻠﺔ ﺍﻷﻣﻮﻳﺔ ﻋﻬﺪﺍ ﻟﻠﺘﻘﺪﻡ؛ ﻭﻫﻮ ﺍﻟﻌﻬﺪ ﺍﻷﻭﻝ‪ ،‬ﻭﻋﻬﺪﺍ ﻟﻠﺘﺨﻠﻒ؛ ﻭﻫﻮ ﺍﻟﻌﻬﺪ ﺍﻟﺜﺎﱐ ﻣﻦ ﻫﺬﻩ‬
‫ﺍﳌﺮﺣﻠﺔ‪ .‬ﻭﺍﻟﺬﻱ ﺗﻌﻘﺒﻪ ﺍﳌﺮﺣﻠﺔ ﺍﻟﻌﺒﺎﺳﻴﺔ ﺑﺎﻟﻮﺗﲑﺓ ﻧﻔﺴﻬﺎ؛ ﻋﻬﺪﻫﺎ ﺍﻷﻭﻝ ﻣﺘﻘﺪﻡ‪ ،‬ﻭﺍﻟﺜﺎﱐ ﻣﺘﺨﻠﻒ‪.‬‬
‫ﻭﺍﻟﻐﺰﺍﱄ ﻳﻌﺰﻭ ﻫﺬﺍ ﺍﻟﺘﻤﻮﺝ‪ ،‬ﻭﻫﺬﺍ ﺍﻻﺿﻄﺮﺍﺏ ﺇﱃ ﻣﺪﻯ ﲤﺴﻚ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﺃﻭ ﺍﺑﺘﻌﺎﺩﻫﻢ ﻋﻦ‬
‫ﺍﻹﺳﻼﻡ‪.‬‬
‫ﺃﻣﺎ ﻣﺎ ﺗﻼ ﻫﺎﺗﲔ ﺍﳌﺮﺣﻠﺘﲔ؛ ﻭﻫﻲ ﻣﺮﺣﻠﺔ ﺍﳋﻼﻓﺔ ﺍﻟﻌﺜﻤﺎﻧﻴﺔ‪ ،‬ﻓﺈ‪‬ﺎ ﻋﺮﻓﺖ ﺍﳓﺪﺍﺭﺍ ﰲ ﻣﺴﺎﺭ ﺍﳊﻀﺎﺭﺓ‬
‫ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺍﺳﺘﻤﺮ ﰲ ﺍﳍﺒﻮﻁ ﺇﱃ ﺃﻥ ﺑﻠﻎ ﺍﻟﻘﺎﻉ ﰲ ﻫﺬﻩ ﺍﻷﻳﺎﻡ –ﺍﻟﻘﺮﻥ ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ ﻟﻠﻬﺠﺮﺓ‪،‬‬
‫ﺍﻟﻌﺸﺮﻭﻥ ﻟﻠﻤﻴﻼﺩ‪ -‬ﻧﺘﻴﺠﺔ ﻻﺑﺘﻌﺎﺩ ﺍﳌﺴﻠﻤﲔ ﻋﻦ ﺍﻹﺳﻼﻡ ‪‬ﺎﺋﻴﺎ‪ ،‬ﳑﺎ ﺣﺮﻣﻬﻢ ﻣﻦ ﺃﻳﺔ ‪‬ﻀﺔ ﺣﻘﻴﻘﻴﺔ‪،‬‬
‫ﺃﻭ ﺻﺤﻮﺓ ﻓﻌﺎﻟﺔ‪ .‬ﻭﺟﻌﻠﻬﻢ ﻳﻌﻴﺸﻮﻥ ﰲ ﻇﻼﻡ ﺍﻟﺘﺨﻠﻒ ﺍﻟﺬﻱ ﻃﺎﻝ ﺃﻣﺪﻩ‪ ،‬ﻭﺍﻟﺬﻱ ﲢﺪﺙ ﻋﻨﻪ‬
‫ﺍﻟﻐﺰﺍﱄ‪ ،‬ﻭﻋﻦ ﻭﺿﻊ ﺍﳌﺴﺎﺭ ﺍﳊﻀﺎﺭﻱ ﻟﻠﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﺑﻘﻮﻟﻪ‪" :‬ﻭﻋﻨﺪﻱ ﺃﻥ ﺍﳊﺎﻝ ﺍﻟﱵ ﻭﺻﻞ ﺇﻟﻴﻬﺎ‬
‫ﺍﻟﻌﺮﺏ‪ ،‬ﻭﺍﳌﺴﻠﻤﻮﻥ ﰲ ﻫﺬﻩ ﺍﻷﻳﺎﻡ ﻻ ﻧﻈﲑ ﳍﺎ ﰲ ﺗﺎﺭﳜﻬﻢ ﺍﻟﻄﻮﻳﻞ‪ ،‬ﻭﺃﻥ ﺍﳋﻂ ﺍﻟﺒﻴﺎﱐ ﻟﻮﺟﻮﺩﻫﻢ‬
‫ﺍﻟﺮﻭﺣﻲ‪ ،‬ﻭﺍﻟﻌﺴﻜﺮﻱ ﳝﺲ ﺍﻟﻘﺎﻉ")‪.(168‬‬
‫ﻭﻋﻦ ﻭﺿﻌﻴﺔ ﺍﳌﻨﺤﲎ ﺍﻟﺒﻴﺎﱐ ﻻﻧﺘﺸﺎﺭ ﺍﻹﺳﻼﻡ ﰲ ﺍﻟﻌﺎﱂ ﺫﻛﺮ ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ ﺃﻥ "ﺍﻟﺮﺳﻢ ﺍﻟﺒﻴﺎﱐ‬
‫ﳌﺴﲑﺓ ﺍﻹﺳﻼﻡ ﰲ ﺍﻟﻌﺎﱂ ﻣﺘﻤﻮﺝ‪ ،‬ﻣﻀﻄﺮﺏ‪ .‬ﻗﺪ ﻳﺴﻤﻮ ﻓﻴﺼﻞ ﺇﱃ ﺍﻟﻘﻤﺔ‪ ،‬ﻭﻗﺪ ﻳﻬﺒﻂ ﺣﱴ ﳝﺲ‬
‫ﺍﻟﻘﺎﻉ")‪ .(169‬ﻭ‪‬ﺬﺍ ﻳﺆﻛﺪ ﺍﻟﻐﺰﺍﱄ ﺃﻥ ﺍﳌﺴﲑﺓ ﺍﳊﻀﺎﺭﻳﺔ ﻟﻠﻤﺠﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ ﻋﱪ ﺍﻟﺘﺎﺭﻳﺦ؛ ﺇﳕﺎ ﻫﻲ‬
‫ﺗﻌﺒﲑ ﺩﻗﻴﻖ‪ ،‬ﻭﺻﺎﺩﻕ ﻋﻦ ﻣﺴﲑﺓ ﺍﻹﺳﻼﻡ ﰲ ﺍﻟﻌﺎﱂ ﻣﻨﺬ ﻇﻬﻮﺭﻩ ﺇﱃ ﻳﻮﻣﻨﺎ ﻫﺬﺍ‪ ،‬ﻭﺍﻟﱵ ﻛﺎﻧﺖ ﻣﻄﻴﺔ‬
‫ﻟﻠﺴﻤﻮ ﺗﺎﺭﺓ‪ ،‬ﻭﻟﻠﻬﺒﻮﻁ ﺗﺎﺭﺓ ﺃﺧﺮﻯ‪.‬‬
‫) ‪ (168‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻹﺳﻼم ﻓﻲ وﺟﻪ اﻟﺰﺣﻒ اﻷﺣﻤﺮ‪) ،‬ﺗﻴﺰي وزو‪ ،‬دار اﻹﺳﻼم‪ ،‬ط‪1992 ،01 :‬م( ص‪.185 :‬‬
‫) ‪ (169‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻟﺪﻋﻮة اﻹﺳﻼﻣﻴﺔ ﺗﺴﺘﻘﺒﻞ ﻗﺮﻧﻬﺎ اﻟﺨﺎﻣﺲ ﻋﺸﺮ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.222 :‬‬
‫ﻭﺍﻧﻄﻼﻗﺎ ﻣﻦ ﻫﺬﺍ ﺍﻟﺘﺤﻠﻴﻞ ﺍﻟﺬﻱ ﻗﺪﻣﻪ ﺍﻟﻐﺰﺍﱄ؛ ﺣﺎﻭﻟﺖ ﲡﺴﻴﺪﻩ ﰲ ﺭﺳﻢ ﺑﻴﺎﱐ ﻳﻮﺿﺢ ﻫﺬﻩ ﺍﳊﺮﻛﺔ‬
‫ﺍﳊﻀﺎﺭﻳﺔ ﺍﻟﱵ ﻗﺎﻡ ‪‬ﺎ ﺍﺠﻤﻟﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ ﺧﻼﻝ ﺃﺭﺑﻌﺔ ﻋﺸﺮ ﻗﺮﻧﺎ ﻣﻦ ﺍﻟﺰﻣﻦ‪ ،‬ﻓﺒﺪﺍ ﱄ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﻣﺮاﺣﻞ اﻟﺘﺎرﻳﺦ‬
‫اﻹﺳﻼﻣﻲ‬
‫اﻟﺤﺮآﺔ اﻟﺤﻀﺎرﻳﺔ ﻟﻠﻤﺠﺘﻤﻊ اﻹﺳﻼﻣﻲ‬
‫ﺷﻜﻠﻪ ﻛﺎﻵﰐ‪:‬‬
‫‪1924‬‬
‫‪ 923‬هـ‬
‫‪ 132‬هـ‬
‫‪ 41‬هـ‬
‫‪1‬‬
‫ﻣﺴﺎﺭ ﺍﳊﺮﻛﺔ ﺍﳊﻀﺎﺭﻳﺔ ﻟﻠﻤﺠﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ ﻋﻨﺪ ﺍﻟﻐﺰﺍﱄ‪-‬‬‫ﻭ‪‬ﺬﺍ ﻳﺒﺪﻭ ﺟﻠﻴﺎ؛ ﺃﻥ ﺍﻟﻐﺰﺍﱄ ﺟﻌﻞ ﺍﻹﺳﻼﻡ ﺃﺳﺎﺳﺎ‪ ،‬ﻭﻣﻌﻴﺎﺭﺍ ﻟﺼﻌﻮﺩ‪ ،‬ﺃﻭ ﻫﺒﻮﻁ ﺍﳌﻨﺤﲎ ﺍﻟﺒﻴﺎﱐ‬
‫ﺍﳌﻤﺜﻞ ﳌﺴﺎﺭ ﺍﳊﻀﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ؛ ﻭﻣﻦ ﲦﺔ ﺗﻘﺪﻡ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﺃﻭ ﲣﻠﻔﻬﻢ‪ .‬ﻭﻫﻮ ﰲ ﺭﺃﻳﻪ ﻫﺬﺍ ﻳﺘﻔﻖ ﻣﻊ‬
‫ﻣﺎﻟﻚ ﺑﻦ ﻧﱯ‪ ،‬ﻭﻳﺸﺘﺮﻙ ﻣﻌﻪ ﰲ ﺍﳌﻌﻴﺎﺭ ﺍﳌﻌﺘﻤﺪ ﻋﻠﻴﻪ ﻋﻨﺪ ﻛﻠﻴﻬﻤﺎ؛ ﻓﺈﻥ ﻣﺎﻟﻚ ﺑﻦ ﻧﱯ ﻳﺘﺠﻪ ﺇﱃ‬
‫ﺍﻟﻘﻮﻝ ﻧﻔﺴﻪ‪ ،‬ﺣﲔ ﻳﻘﺮﺭ ﺃﻥ ﺍﻧﻄﻼﻕ ﺍﳊﻀﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺍﺯﺩﻫﺎﺭﻫﺎ ﺍﻟﺒﺎﻫﺮ ﺍﻟﺬﻱ ﺣﻘﻘﺘﻪ ﰲ ﻓﺘﺮﰐ‬
‫ﺍﻟﻨﺒﻮﺓ‪ ،‬ﻭﺍﳋﻼﻓﺔ ﺍﻟﺮﺍﺷﺪﺓ ﺇﳕﺎ ﻳﺮﺟﻊ ﺇﱃ ﺳﺮﻳﺎﻥ ﺍﻟﻔﻜﺮﺓ ﺍﻟﺪﻳﻨﻴﺔ‪ ،‬ﺃﻭ ﺍﻟﺮﻭﺡ ‪-‬ﺑﺘﻌﺒﲑﻩ‪ -‬ﻭﻗﺪﺭ‪‬ﺎ ﻋﻠﻰ‬
‫ﻛﺒﺢ ﺍﻟﻐﺮﻳﺰﺓ‪ ،‬ﻭﺗﻮﺟﻴﻬﻬﺎ ﺍﻟﻮﺟﻬﺔ ﺍﻟﺼﺎﺋﺒﺔ‪ .‬ﻭﺃﻣﺎ ﺳﻘﻮﻁ ﺍﳊﻀﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ؛ ﻓﺈﻧﻪ ﻛﺎﻥ ﻧﺘﻴﺠﺔ‬
‫ﺣﺘﻤﻴﺔ ﻹﺑﻌﺎﺩ ﺍﻟﻔﻜﺮﺓ ﺍﻟﺪﻳﻨﻴﺔ‪ ،‬ﻭﺳﻴﻄﺮﺓ ﺍﻟﻐﺮﺍﺋﺰ ﻋﻠﻰ ﺍﻟﻌﻘﻞ‪ ،‬ﻭﺍﻟﺮﻭﺡ ﻣﻌﺎ)‪ .(170‬ﻭﻋﻦ ﺍﳌﻨﺤﲎ ﺍﻟﺒﻴﺎﱐ‬
‫ﺍﻟﺬﻱ ﺣﺪﺩﻩ ﻣﺎﻟﻚ ﺑﻦ ﻧﱯ ﳌﺴﺎﺭ ﺍﳊﻀﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ؛ ﻓﺈﻧﻪ ﺍﲣﺬ ﺍﻟﺸﻜﻞ ﺍﻵﰐ‪:‬‬
‫ﻣﻘﻴـــــﺎﺱ‬
‫) ‪ (170‬أ ﻧﻈﺮ‪ :‬ﻣﺎﻟﻚ ﺑﻦ ﻧﺒﻲ‪ :‬ﺷﺮوط اﻟﻨﻬﻀﺔ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ص‪. 77 / 75 :‬‬
‫ﺍﺑـــﻦ‬
‫ﻣﻘﻴﺎس اﻟﻘﻴﻢ اﻟﻨﻔﺴﻴﺔ واﻻﺟﺘﻤﺎﻋﻴﺔ اﻟﺪاﻟﺔ ﻋﻠﻰ أﺣﻮال اﻟﺘﻄﻮر‬
‫ﻫ‬
‫اﻟﻤﺮﺣﻠﺔ اﻟﺜﺎﻧﻴﺔ‬
‫اﻟﻌﻘــــﻞ‬
‫‪ 1‬هـ‬
‫‪ 41‬هـ‬
‫ﻣﺴﺎﺭ ﺍﳊﺮﻛﺔ ﺍﳊﻀﺎﺭﻳﺔ ﻟﻠﻤﺠﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ ﻋﻨﺪ ﻣﺎﻟﻚ ﺑﻦ ﻧﱯ‪-‬‬‫ﻭﺇﺫﺍ ﺑﺪﺍ ﻟﻨﺎ ﺑﺄﻥ ﺍﻟﻐﺰﺍﱄ‪ ،‬ﻭﻣﺎﻟﻚ ﺑﻦ ﻧﱯ ﻗﺪ ﺍﺗﻔﻘﺎ ‪-‬ﺇﺿﺎﻓﺔ ﺇﱃ ﻣﺎ ﺳﺒﻖ‪ -‬ﰲ ﺗﻘﺴﻴﻢ ﺍﳌﺴﺎﺭ‬
‫ﺍﳊﻀﺎﺭﻱ ﺇﱃ ﺛﻼﺛﺔ ﺃﻃﻮﺍﺭ؛ ﻓﺈﻧﻨﺎ ﻧﻼﺣﻆ ﺍﺧﺘﻼﻓﺎ ﺑﻴﻨﻬﻤﺎ ﰲ ﺍﻟﺸﻜﻞ ﺍﻟﺬﻱ ﻣﻨﺤﺎﻩ ﻟﻠﻤﻨﺤﲎ ﺍﻟﺒﻴﺎﱐ‬
‫ﺍﺠﻤﻟﺴﺪ ﳍﺬﺍ ﺍﳌﺴﺎﺭ‪ ،‬ﻭﻟﻌﻞ ﻣﻜﻤﻦ ﻫﺬﺍ ﺍﻻﺧﺘﻼﻑ –ﻛﻤﺎ ﺑﺪﺍ ﱄ‪-‬؛ ﻫﻮ ﺃﻥ ﺍﻟﻐﺰﺍﱄ ﱂ ﻳﻬﻤﻞ ﺗﻠﻚ‬
‫ﺍﳌﻈﺎﻫﺮ ﺍﻟﱵ ﻛﺎﻧﺖ ﺗﱰﻝ ﲟﺴﺘﻮﻯ ﺍﳊﻀﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺍﳌﺮﺣﻠﺘﲔ‪ :‬ﺍﻷﻣﻮﻳﺔ‪ ،‬ﻭﺍﻟﻌﺒﺎﺳﻴﺔ‪ ،‬ﺑﻞ ﺇﻧﻪ‬
‫ﺃﺧﺬﻫﺎ ﺑﻌﲔ ﺍﻻﻋﺘﺒﺎﺭ‪ ،‬ﻭﻣﻨﺤﻬﺎ ﺑﻌﺪﺍ ﰲ ﻣﺴﺎﺭ ﺍﳊﻀﺎﺭﺓ‪ ،‬ﻓﺠﺎﺀ ﺍﳋﻂ ﺍﻟﺒﻴﺎﱐ ﻣﺘﻤﻮﺟﺎ‪ .‬ﺃﻣﺎ ﻣﺎﻟﻚ ﺑﻦ‬
‫ﻧﱯ؛ ﻓﺈﻧﻪ ﲨﻊ ﻫﺎﺗﲔ ﺍﳌﺮﺣﻠﺘﲔ ﰲ ﺧﻂ ﺃﻓﻘﻲ ﳑﺘﺪ ﺑﲔ ﺣﺮﻛﱵ ﺍﻟﺼﻌﻮﺩ‪ ،‬ﻭﺍﻻﳓﺪﺍﺭ‪.‬‬
‫ﺑﻌﺪ ﻫﺬﻩ ﺍﳉﻮﻟﺔ ﺍﻟﻮﺟﻴﺰﺓ ﺍﻟﱵ ﺗﻨﺎﻭﻟﺖ ﲢﻠﻴﻞ ﺍﻟﻐﺰﺍﱄ ﻟﺘﻄﻮﺭ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻋﱪ ﺍﻟﺘﺎﺭﻳﺦ‪،‬‬
‫ﻭﺗﻄﺮﻗﺖ ﳌﺴﺎﺭ ﺍﳊﻀﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺑﲔ ﺍﻟﺼﻌﻮﺩ‪ ،‬ﻭﺍﳍﺒﻮﻁ ﳝﻜﻦ ﺍﻟﻘﻮﻝ؛ ﺃﻥ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻋﻤﻪ‬
‫ﺍﳉﻬﻞ‪ ،‬ﻭﺃﻃﺒﻖ ﻋﻠﻴﻪ ﺍﻟﺘﺨﻠﻒ ﺑﻌﺪﻣﺎ ﺗﺪﺭﺟﺖ ﻋﻠﻠﻪ ﰲ ﺍﻟﻈﻬﻮﺭ‪ ،‬ﻭﺗﺘﺎﻟﺖ ﺍﳓﺮﺍﻓﺎﺕ ﺣﻜﺎﻣﻪ‪ ،‬ﻭﺷﻌﻮﺑﻪ‬
‫ﺷﻴﺌﺎ ﻓﺸﻴﺌﺎ‪ ،‬ﻓﺴﻘﻂ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﻣﻜﺒﻼ ﺑﻘﻴﻮﺩ ﺍﻻﳓﻄﺎﻁ‪ ،‬ﻭﺍﻟﺘﻘﻬﻘﺮ‪.‬‬
‫ﻭﺭﻏﻢ ﻣﺮﻭﺭ ﻭﻗﺖ ﻛﺒﲑ ﻋﻠﻰ ﺳﻘﻮﻁ ﺍﳋﻼﻓﺔ ﺍﻟﻌﺜﻤﺎﻧﻴﺔ؛ ﻓﺈﻥ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﺇﱃ ﺍﻟﻴﻮﻡ ﱂ‬
‫ﻳﺘﻤﻜﻦ ﻣﻦ ﺍﻟﻌﻮﺩﺓ ﺇﱃ ﻣﻜﺎﻧﺘﻪ ﺍﻟﺴﺎﺑﻘﺔ‪ ،‬ﺃﻭ ﻋﻠﻰ ﺍﻷﻗﻞ ﺍﻟﻌﻮﺩﺓ ﺇﱃ ﻣﻮﻗﻊ ﻳﻜﻔﻞ ﻟﻪ ﺍﻟﺘﺤﺮﺭ ﻣﻦ ﺭﺑﻘﺔ‬
‫ﺍﻟﺘﺒﻌﻴﺔ‪ ،‬ﻭﺳﻠﻄﺔ ﺍﳍﻴﻤﻨﺔ ﺍﻷﺟﻨﺒﻴﺔ ﺍﻟﱵ ﳒﺤﺖ ﰲ ﺇﺧﻀﺎﻋﻪ ﳍﺎ‪ ،‬ﻭﺗﺴﺨﲑﻩ ﺑﻜﻞ ﺇﻣﻜﺎﻧﺎﺗﻪ ﺍﳌﺎﺩﻳﺔ‪،‬‬
‫ﻭﺍﻟﺒﺸﺮﻳﺔ ﳋﺪﻣﺔ ﻣﺼﺎﳊﻬﺎ‪ ،‬ﻭﺃﻫﺪﺍﻓﻬﺎ‪ .‬ﻭﻫﻮ ﻣﺎ ﻳﺘﺠﺴﺪ ﰲ ﻭﺍﻗﻊ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺍﻟﺬﻱ ﺳﻴﺘﻨﺎﻭﻟﻪ‬
‫ﺍﳌﺒﺤﺚ ﺍﳌﻮﺍﱄ ﰲ ﳏﺎﻭﻟﺔ ﻹﻋﻄﺎﺀ ﺻﻮﺭﺓ ﻋﺎﻣﺔ ﻋﻨﻪ ﰲ ﺍﻟﻘﺮﻥ ﺍﻷﺧﲑ )ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﻟﺚ ﻋﺸﺮ ﻟﻠﻬﺠﺮﺓ‪،‬‬
‫ﺍﻟﻌﺸﺮﻭﻥ ﻟﻠﻤﻴﻼﺩ( ﻛﻤﺎ ﺗﻨﺎﻭﻟﻪ ﺍﻟﻐﺰﺍﱄ‪ ،‬ﻭﻛﻤﺎ ﺗﺸﲑ ﺇﻟﻴﻪ ﺑﻌﺾ ﺍﻟﺪﺭﺍﺳﺎﺕ‪ ،‬ﻭﺍﻷﲝﺎﺙ ﺍﳌﺘﻌﻠﻘﺔ ﲝﺎﺿﺮ‬
‫ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ‪ :‬ﻭﺍﻗﻊ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‬
‫ﺇﻥ ﺍﳊﺪﻳﺚ ﻋﻦ ﻭﺍﻗﻊ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ؛ ﻫﻮ ﳏﺎﻭﻟﺔ ﻟﺘﺘﺒﻊ ﺃﻫﻢ ﺍﻷﻭﺿﺎﻉ ﺍﻟﺴﺎﺋﺪﺓ ﻓﻴﻪ‪ ،‬ﻭﳐﺘﻠﻒ‬
‫ﺍﻷﺣﺪﺍﺙ ﺍﻟﱵ ﻳﺘﻔﺎﻋﻞ ﻣﻌﻬﺎ ﺍﳌﺴﻠﻤﻮﻥ‪ ،‬ﻭﺗﺘﺒﻠﻮﺭ ﰲ ﺇﻃﺎﺭﻫﺎ ﺍﲡﺎﻫﺎ‪‬ﻢ‪ ،‬ﻭﺭﺅﺍﻫﻢ ﺍﻟﺴﻴﺎﺳﻴﺔ‪،‬‬
‫ﻭﺍﻻﻗﺘﺼﺎﺩﻳﺔ‪ ،‬ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﺍﻷﻣﻨﻴﺔ…ﺍﱁ ﺧﻼﻝ ﺍﻟﻘﺮﻥ ﺍﻟﻌﺸﺮﻳﻦ ﻟﻠﻤﻴﻼﺩ؛ ﻭﻫﻮ ﺍﻟﻘﺮﻥ ﺍﻟﺬﻱ ﻋﺎﺵ‬
‫ﻓﻴﻪ ﺍﻟﻐﺰﺍﱄ‪ ،‬ﻭﺃﻟﻒ ﻓﻴﻪ ﻛﻞ ﻛﺘﺒﻪ‪ ،‬ﻭﻫﻮ ﰲ ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ ﳝﺜﻞ ﺍﻟﻘﺮﻥ ﺍﻷﺧﲑ ‪-‬ﺇﺫﺍ ﺍﺳﺘﺜﻨﻴﻨﺎ ﺑﻀﻊ ﺳﻨﻮﺍﺕ‬
‫ﺍﻷﺧﲑﺓ ﻣﻦ ﺍﻟﻘﺮﻥ ﺍﻟﻮﺍﺣﺪ ﻭﺍﻟﻌﺸﺮﻳﻦ‪ -‬ﺍﻟﺬﻱ ﻳﻌﺎﻳﺸﻪ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﳝﺜﻞ ﺣﺎﺿﺮﻩ ﺍﻟﺬﻱ ﳛﻴﺎ ﻓﻴﻪ‪.‬‬
‫ﻛﻤﺎ ﺃﻥ ﺍﳊﺪﻳﺚ ‪-‬ﰲ ﻫﺬﺍ ﺍﳌﺒﺤﺚ‪ -‬ﺳﻴﺘﻨﺎﻭﻝ ﻧﻈﺮﺓ ﺍﻟﻐﺰﺍﱄ ﺇﱃ ﻭﺍﻗﻊ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﻛﻴﻔﻴﺔ ﺗﻔﺎﻋﻠﻪ‬
‫ﻣﻌﻪ‪ ،‬ﻭﺗﺄﺛﺮﻩ ﲟﺨﺘﻠﻒ ﺃﻭﺿﺎﻋﻪ‪ ،‬ﻭﺃﺣﻮﺍﻟﻪ‪.‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ‪ :‬ﺍﻟﻮﺍﻗﻊ ﺍﻟﺴﻴﺎﺳﻲ‬
‫ﺇﻥ ﺍﻟﺒﺪﺀ ﺑﺎﳊﺪﻳﺚ ﻋﻦ ﺍﻟﻮﺍﻗﻊ ﺍﻟﺴﻴﺎﺳﻲ ﻳﺮﺟﻊ ﺇﱃ ﺃﳘﻴﺘﻪ‪ ،‬ﻭﺗﺄﺛﲑﻩ ﺍﳌﺒﺎﺷﺮ‪ ،‬ﻭﺍﻟﻘﻮﻱ ﰲ ﳐﺘﻠﻒ‬
‫ﺍﺠﻤﻟﺎﻻﺕ‪ ،‬ﻭﺍﳌﻴﺎﺩﻳﻦ ﺍﻷﺧﺮﻯ‪ .‬ﺇﺫ ﺃﻥ ﺍﳊﺎﻟﺔ ﺍﻟﺴﻴﺎﺳﻴﺔ ﺗﺆﺛﺮ ﺩﻭﻣﺎ ﰲ ﳐﺘﻠﻒ ﺍﳌﻴﺎﺩﻳﻦ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ‪،‬‬
‫ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﺍﻟﺜﻘﺎﻓﻴﺔ…ﺍﱁ‪ .‬ﺗﺒﻌﺎ ﻻﺳﺘﻘﺮﺍﺭﻫﺎ‪ ،‬ﺃﻭ ﺗﻮﺗﺮﻫﺎ؛ ﻭﺗﺒﻌﺎ ﳌﺨﺘﻠﻒ ﺍﻟﻘﺮﺍﺭﺍﺕ‪ ،‬ﻭﺍﻹﺟﺮﺍﺀﺍﺕ‬
‫ﺍﻟﱵ ﺗﺘﺨﺬﻫﺎ‪ ،‬ﻭﻫﻲ ﻏﺎﻟﺒﺎ ﻣﺎ ﺗﻜﻮﻥ ﻣﺮﺗﺒﻄﺔ ﺑﺒﺎﻗﻲ ﺍﺠﻤﻟﺎﻻﺕ ﺍﻷﺧﺮﻯ‪ ،‬ﻭﻣﺘﺤﻜﻤﺔ ﰲ ﺗﺴﻴﲑﻫﺎ‪،‬‬
‫ﻭﺗﻨﻈﻴﻤﻬﺎ… ﻭﺑﺘﺘﺒﻊ ﺍﻷﺣﻮﺍﻝ ﺍﻟﺴﻴﺎﺳﻴﺔ ﺍﻟﱵ ﻳﺸﻬﺪﻫﺎ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻳﺒﺪﻭ ﺟﻠﻴﺎ ﺃﻧﻪ ﻳﻌﺎﱐ ﺗﻔﻜﻜﺎ‪،‬‬
‫ﻭﺗﺸﺘﺘﺎ ﺩﺍﺧﻠﻴﺎ‪ ،‬ﻭﺧﺎﺭﺟﻴﺎ ﺑﺴﺒﺐ ﺍﻵﺛﺎﺭ ﺍﻟﺴﻠﺒﻴﺔ ﺍﻟﻨﺎﲡﺔ ﻋﻦ ﺳﻘﻮﻁ ﺍﳋﻼﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪‬ﺎﺋﻴﺎ ﺳﻨﺔ‬
‫‪1924‬ﻡ‪ ،‬ﻭﺍﳌﺘﻤﺜﻠﺔ ﰲ)‪:(171‬‬
‫‪ -1‬ﻏﻴﺎﺏ ﺍﻟﺪﻭﻟﺔ ﺍﻟﱵ ﻛﺎﻧﺖ ﲡﻤﻊ ﴰﻞ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺗﻌﻠﻦ ﺍﻟﺮﺍﺑﻄﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﱵ ﲨﻌﺖ ﺑﲔ ﺍﻟﺘﺮﻙ‪،‬‬
‫ﻭﺍﻟﻌﺮﺏ ﻟﻴﻘﻔﻮﺍ ﰲ ﻭﺟﻪ ﺃﻭﺭﻭﺑﺎ ﺍﻟﺼﻠﻴﺒﻴﺔ ﺍﳌﺘﻄﻠﻌﺔ ﺇﱃ ﺍﺳﺘﻌﻤﺎﺭ ﺑﻼﺩﻫﻢ‪ ،‬ﻭﰲ ﻭﺟﻪ ﻣﻄﺎﻣﻊ ﺍﻟـﺼﻬﻴﻮﻧﻴﺔ‬
‫ﺍﻟﱵ ﲣﻄﻂ ﻻﺣﺘﻼﻝ ﻓﻠﺴﻄﲔ‪.‬‬
‫‪ -2‬ﳊﺎﻕ ﺗﺮﻛﻴﺎ ﺭﲰﻴﺎ ﺑﺎﻟﺪﻭﻝ ﺍﻷﻭﺭﻭﺑﻴﺔ‪ ،‬ﻭﻗﻄﻊ ﺍﳉﺴﻮﺭ‪ ،‬ﻭﺍﻟﺼﻼﺕ ﺍﻟﺘﺎﺭﳜﻴﺔ‪ ،‬ﻭﺍﻟﻮﺍﻗﻌﻴﺔ ﺑﻴﻨﻬﺎ‪ ،‬ﻭﺑﲔ‬
‫ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪.‬‬
‫) ‪ (171‬أﻧﻈﺮ‪ :‬ﻣﺤﻲ اﻟﺪﻳﻦ اﻟﻘﻀﻤﺎﻧﻲ‪ :‬ﻗﻀﺎﻳﺎ هﺎﻣﺔ ﻓﻲ ﺣﺎﺿﺮ اﻟﻌﺎﻟﻢ اﻹﺳﻼﻣﻲ‪) ،‬ﺑﻴﺮوت‪ ،‬اﻟﻤﻜﺘﺐ اﻹﺳﻼﻣﻲ‪ ،‬ط‪1987 ،02 :‬م( ص‪.59 – 58 :‬‬
‫‪ -3‬ﻗﻴﺎﻡ ﺩﻭﻳﻼﺕ ﻣﺪﻧﻴﺔ ﺟﺪﻳﺪﺓ ﺗﻌﻠﻦ ﺩﺳﺎﺗﲑ ﻭﺿﻌﻴﺔ‪ ،‬ﻭﺗﺴﻌﻰ ﺇﱃ ﺗﻨﻈﻴﻢ ﺭﻭﺍﺑﻄﻬﺎ ﻣﻊ ﺟﺎﺭﺍ‪‬ﺎ ﻋﻠﻰ‬
‫ﺃﺳﺎﺱ ﻗﻮﻣﻲ‪ ،‬ﻭﺑﺬﻟﻚ ﺧﺴﺮﺕ ﺍﻻﲡﺎﻩ ﺍﻟﺮﻭﺣﻲ ﺍﻟﺬﻱ ﻳﻌﺪ ﻣﻔﺘﺎﺡ ﺍﻟﻘﻮﺓ ﰲ ﺍﻷﻣﺔ‪ ،‬ﻭﺍﳊﺎﺭﺱ ﺍﻷﻣـﲔ‬
‫ﻋﻠﻰ ﺃﺧﻼﻗﻬﺎ ﺍﻟﻌﺎﻟﻴﺔ‪ ،‬ﻭﺃﻫﺪﺍﻓﻬﺎ ﺍﻟﺴﺎﻣﻴﺔ‪.‬‬
‫‪ -4‬ﺗﺴﻠﻂ ﺍﳌﺴﺘﻌﻤﺮﻳﻦ ﺍﳌﺘﺮﺑﺼﲔ ﻋﻠﻰ ﻣﺎ ﺗﺒﻘﻰ ﻣﻦ ﳑﺘﻠﻜﺎﺕ ﺍﳋﻼﻓﺔ ﺍﻟﻌﺜﻤﺎﻧﻴﺔ‪ ،‬ﻭﺍﻗﺘـﺴﺎﻣﻬﺎ ﻓﻴﻤـﺎ‬
‫ﺑﻴﻨﻬﻢ‪.‬‬
‫‪ -5‬ﻣﻌﺎﻧﺎﺓ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻣﻦ ﺍﳌﺄﺳﺎﺓ ﺍﻟﻜﱪﻯ؛ ﻭﻫﻲ ﺿﻴﺎﻉ ﻓﻠﺴﻄﲔ ﺍﻟﱵ ﱂ ﺗﺴﺘﻄﻊ ﺍﻟﺼﻬﻴﻮﻧﻴﺔ ﺃﻥ‬
‫ﲡﻌﻠﻬﺎ ﻭﻃﻨﺎ ﻗﻮﻣﻴﺎ ﳍﺎ ﺇﻻ ﺑﻌﺪ ﺍﻟﺘﺂﻣﺮ ﻋﻠﻰ ﺍﻟﺴﻠﻄﺎﻥ ﺍﻟﻌﺜﻤﺎﱐ‪ ،‬ﻭﺍﳋﻼﺹ ﻣﻦ ﺍﻟﺮﺍﺑﻄﺔ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﳌﺴﺘﻌﻤﺮﻭﻥ ﻗﺪ ﺧﺮﺟﻮﺍ ﺃﺧﲑﺍ ﻣﻦ ﺑﻼﺩ ﺍﳌﺴﻠﻤﲔ؛ ﻓﺈ‪‬ﻢ ﺗﺮﻛﻮﺍ ﻫﺬﻩ ﺍﻟﺒﻼﺩ ﺗﻌﺎﱐ ﻣﻦ ﺁﺛـﺎﺭ‬
‫ﺍﻟﻐﺰﻭ ﺍﻟﻔﻜﺮﻱ‪ ،‬ﻭﺍﻟﺘﺴﻠﻂ ﺍﻟﺴﻴﺎﺳﻲ‪ ،‬ﻭﺍﻻﻗﺘﺼﺎﺩﻱ‪ .‬ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﺃﺩﻯ ﺇﱃ ﺍﻟﺼﺮﺍﻉ ﺑﲔ ﺍﳊـﺎﻛﻤﲔ ﰲ‬
‫ﻛﺜﲑ ﻣﻦ ﺍﻷﻗﻄﺎﺭ ﺍﻹﺳﻼﻣﻴﺔ ﻧﺘﻴﺠﺔ ﺍﻟﺘﺒﻌﻴﺔ ﺍﻟﺴﻴﺎﺳﻴﺔ‪ ،‬ﻭﺍﶈﺎﻭﺭ ﺍﳌﺘﻨﺎﻓﺮﺓ ﺍﻟﱵ ﺗﺮﺗﺒﻂ ‪‬ﺎ ﻫﺬﻩ ﺍﻷﻗﻄﺎﺭ‪.‬‬
‫ﻭﻗﺪ ﺍﻋﺘﱪ ﺍﻟﻐﺰﺍﱄ ﺇﻟﻐﺎﺀ ﺍﳋﻼﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻋﻠﻰ ﻳﺪ ﺍﳌﺮﺗﺪ ﺍﻟﺘﺮﻛﻲ ﻣﺼﻄﻔﻰ ﻛﻤﺎﻝ ﲟﺜﺎﺑﺔ ﺭﻣﻴﻬﺎ‬
‫ﰲ ﺍﻟﺒﺤﺮ‪ ،‬ﻭﻋﺪ ﺫﻟﻚ ﺳﺒﺒﺎ ﰲ ﺟﻌﻞ ﻫﺬﺍ ﺍﻟﻘﺮﻥ ﻣﻦ ﺃﺳﻮﺃ ﺍﻟﻘﺮﻭﻥ ﺍﻟﱵ ﻣﺮ ‪‬ﺎ ﺍﻟﺪﻳﻦ ﺍﻹﺳﻼﻣﻲ ﺍﳊﻨﻴﻒ‬
‫ﰲ ﺭﺣﻠﺘﻪ ﺍﻟﻄﻮﻳﻠﺔ‪ .‬ﺫﻟﻚ ﺃﻥ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻇﻞ ﻃﻴﻠﺔ ﺃﺭﺑﻌﺔ ﻋﺸﺮ ﻗﺮﻧﺎ ﻛﺪﻭﻟﺔ ﻭﺍﺣﺪﺓ ﳚﻤﻌﻬﺎ ﺭﺑﺎﻁ‬
‫ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻳﻮﺣﺪ ﺑﲔ ﺷﻌﻮ‪‬ﺎ‪ ،‬ﻓﻼ ﻳﺪﻉ ﳎﺎﻻ ﻟﻠﻔﺮﻗﺔ‪ ،‬ﻭﻻ ﺳﺒﻴﻼ ﻟﻠﺘﺼﺪﻉ‪ ،‬ﻭﺍﻟﺸﺘﺎﺕ‪ .‬ﻟﻜﻦ ﺗﻜﺎﻟﺐ‬
‫ﻗﻮﻯ ﺍﻟﺸﺮ‪ ،‬ﻭﺍﻟﻀﻼﻝ ‪-‬ﺍﻟﺼﻬﻴﻮﻧﻴﺔ‪ ،‬ﻭﺍﻟﺼﻠﻴﺒﻴﺔ‪ ،‬ﻭﺍﻟﺸﻴﻮﻋﻴﺔ‪ -‬ﻭﲢﺎﻟﻔﻬﺎ ﻟﻄﻌﻦ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ؛ ﻛﺎﻥ‬
‫ﻣﻨﻄﻠﻘﺎ ﻣﻦ ﺇﺑﻌﺎﺩ ﺍﳋﻼﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻓﻠﻤﺎ ﰎ ﳍﺎ ﺫﻟﻚ "ﺍﺳﺘﻄﺎﻋﺖ ﺃﻥ ﲤﺰﻕ ﻛﻴﺎﻥ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺇﱃ‬
‫ﺃﺟﺰﺍﺀ ﻣﺘﻌﺪﺩﺓ‪ ،‬ﻭﺃﻥ ﲡﻌﻞ ﻣﻦ ﺍﻟﺪﻭﻟﺔ ﺍﻟﻘﻮﻳﺔ ﺩﻭﻳﻼﺕ ﺿﻌﻴﻔﺔ‪ ،‬ﻭﻣﻦ ﺍﻟﺒﻠﺪ ﺍﻟﻮﺍﺣﺪ ﺍﳌﺘﻌﺎﺿﺪ ﺑﻠﺪﺍﻧﺎ‬
‫ﻣﺘﺒﺎﻋﺪﺓ ﻣﺘﻌﺎﺩﻳﺔ")‪ .(172‬ﺇﺫ ﺃﺻﺒﺢ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻣﻜﻮﻧﺎ ﻣﻦ ﻋﺪﺓ ﺩﻭﻝ ﺃﻛﺜﺮﻫﺎ ﳏﺪﻭﺩ ﺍﳌﺴﺎﺣﺔ‪ ،‬ﻗﻠﻴﻞ‬
‫ﺍﻟﺴﻜﺎﻥ‪ ،‬ﻣﺘﻔﺎﻭﺕ ﰲ ﻃﺒﻴﻌﺔ ﺍﳊﻜﻢ‪ ،‬ﻭﻣﺘﻨﺎﻓﺮ ﰲ ﳐﺘﻠﻒ ﺍﻟﺮﺅﻯ‪ ،‬ﻭﺍﻻﲡﺎﻫﺎﺕ ﺍﻟﺴﻴﺎﺳﻴﺔ‪ .‬ﻭﺃﺻﺒﺤﺖ‬
‫ﻛﻞ ﺩﻭﻟﺔ ﻣﻨﻐﻠﻘﺔ ﻋﻠﻰ ﺫﺍ‪‬ﺎ‪ ،‬ﻭﻣﻨﻌﺰﻟﺔ ﻋﻤﺎ ﳚﺮﻱ ﰲ ﳐﺘﻠﻒ ﺍﻷﻗﻄﺎﺭ ﺍﻷﺧﺮﻯ ﺍﻟﱵ ﻻ ﺗﺰﺍﻝ ﻣﺸﺘﺮﻛﺔ‬
‫ﻣﻌﻬﺎ ﰲ ﻋﻘﻴﺪﺓ ﺍﻟﺘﻮﺣﻴﺪ‪.‬‬
‫ﻭﻗﺪ ﺻﻮﺭ ﺍﻟﻐﺰﺍﱄ ﻫﺬﻩ ﺍﳌﻌﻀﻠﺔ ﺍﻟﻜﺒﲑﺓ‪ ،‬ﺑﻌﺪ ﺃﻥ ﲪﻞ ﺍﻻﺳﺘﻌﻤﺎﺭ ﻣﺴﺆﻭﻟﻴﺔ ﺧﻠﻘﻬﺎ ﺑﻘﻮﻟﻪ‪" :‬ﺷﺮ‬
‫ﻣﺎ ﺭﻣﻲ ﺍﻹﺳﻼﻡ ﺑﻪ ‪-‬ﰲ ﺍﻟﻐﺎﺭﺓ ﺍﻷﺧﲑﺓ ﻋﻠﻰ ﺃﺭﺿﻪ‪ -‬ﻫﺬﺍ ﺍﻟﺘﻤﺰﻳﻖ ﺍﻟﺬﻱ ﻓﺮﻕ ﺑﲔ ﺃﻫﻠﻪ‪ ،‬ﻭﺟﻌﻠﻬﻢ‬
‫ﺷﻴﻌﺎ ﻣﺘﻨﺎﻛﺮﺓ‪ ،‬ﻭﺧﻠﻖ ﻣﻦ ﺑﻼﺩﻫﻢ ﺇﻣﺎﺭﺍﺕ‪ ،‬ﻭﳑﺎﻟﻚ ﻳﺪﻫﺸﻚ ﻋﺪﻫﺎ‪ ،‬ﻭﻳﺜﲑﻙ ﺇﺣﺼﺎﺅﻫﺎ‪ ،‬ﻭﻛﺬﻟﻚ‬
‫ﺻﻨﻊ ﺯﺑﺎﻧﻴﺔ ﺍﻻﺳﺘﻌﻤﺎﺭ ﺑﺎﻟﻌﺮﺏ‪ ،‬ﻭﺍﳌﺴﻠﻤﲔ‪ ،‬ﻓﻘﻄﻌﻮﻫﻢ ﰲ ﺍﻷﺭﺽ ﺃﳑﺎ ﺷﱴ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﺃﻣﺔ ﻭﺍﺣﺪﺓ‪،‬‬
‫) ‪ (172‬ﻧﺎدﻳﺔ اﻟﻌﻤﺮي‪ :‬أﺿﻮاء ﻋﻠﻰ اﻟﺜﻘﺎﻓﺔ اﻹﺳﻼﻣﻴﺔ‪) ،‬ﺑﻴﺮوت‪ ،‬اﻟﺮﺳﺎﻟﺔ‪ ،‬ط‪1997 ،07 :‬م( ص‪.336 :‬‬
‫ﻭﻭﺯﻋﻮﻫﻢ ﻃﺮﺍﺋﻖ ﻗﺪﺩﺍ‪ ،‬ﻭﻛﺎﻧﻮﺍ ‪-‬ﻣﻦ ﻗﺒﻞ‪ -‬ﻃﺮﻳﻘﺎ ﻗﺎﺻﺪﺓ‪ .‬ﻭﺗﺼﻮﺭ ﺟﺴﻤﺎ ﻣﺘﻤﺎﺳﻜﺎ‪ ،‬ﻳﻘﺎﻝ ﻟﻜﻞ‬
‫ﻋﻀﻮ ﻓﻴﻪ‪ :‬ﻋﺶ ﻭﺣﺪﻙ‪ ،‬ﻭﻻ ﺗﻔﻜﺮ ﰲ ﻏﲑﻙ! ﻓﺘﻜﻮﻥ ﺍﻟﻴﺪ ﺩﻭﻟﺔ‪ ،‬ﻭﺍﻟﺮﺟﻞ ﺩﻭﻟﺔ ﺃﺧﺮﻯ‪ ،‬ﻭﺍﻟﻌﲔ ﺩﻭﻟﺔ‪،‬‬
‫ﻭﺍﻷﻧﻒ ﺩﻭﻟﺔ ﺃﺧﺮﻯ‪ .‬ﻻ ﺻﻠﺔ ﺑﲔ ﺭﺃﺱ ﻭﻗﻠﺐ‪ ،‬ﻭﻻ ﺑﲔ ﻗﻠﺐ ﻭﺃﻃﺮﺍﻑ‪ .‬ﺃﻫﺬﺍ ﻋﻤﻞ ﻃﺒﻴﺐ ﻳﺮﻳﺪ‬
‫ﺍﳊﻴﺎﺓ‪ ،‬ﺃﻡ ﻋﻤﻞ ﺟﺰﺍﺭ ﻳﺒﺘﻐﻲ ﺍﻟﻘﺘﻞ؟")‪.(173‬‬
‫ﺇﻥ ﻫﺬﺍ ﺍﻟﺘﺼﻮﻳﺮ ﺍﻟﺪﻗﻴﻖ ﻟﻠﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ؛ ﻫﻮ ﺑﺎﻟﻔﻌﻞ ﳒﺎﺡ ﺑﺎﻫﺮ ﺣﻘﻘﻪ ﺃﻋﺪﺍﺀ ﺍﻹﺳﻼﻡ ﺍﻟﺬﻳﻦ‬
‫ﺧﻄﻄﻮﺍ‪ ،‬ﻭﻧﻔﺬﻭﺍ ﺑﺪﻗﺔ ﻣﺘﻨﺎﻫﻴﺔ‪ ،‬ﻭﻫﻢ ﻳﻮﺍﺻﻠﻮﻥ ﺗﺮﻗﺒﻬﻢ ﻻﺣﺘﻤﺎﻝ ﻗﻴﺎﻡ ﺃﻳﺔ ﳏﺎﻭﻟﺔ ﲡﻤﻊ ﺷﺘﺎﺕ‬
‫ﺍﳌﺴﻠﻤﲔ‪ ،‬ﺃﻭ ﺗﻮﺣﺪ ﴰﻠﻬﻢ ﻟﻴﻨﻘﻀﻮﺍ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻳﻔﺘﻜﻮﺍ ‪‬ﺎ‪ ،‬ﻭﻫﻢ ﻣﺎﺿﻮﻥ ﺑﺎﺳﺘﻤﺮﺍﺭ ﻹﻧﻔﺎﺫ ﺧﻄﺘﻬﻢ‪،‬‬
‫ﻭﺃﻫﺪﺍﻓﻬﻢ ﺍﳌﺘﻤﺜﻠﺔ ﰲ‪" :‬ﺑﻌﺜﺮﺓ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺑﻌﺜﺮﺓ ﺗﻨﺴﻴﻬﺎ ﻣﺎﺿﻴﻬﺎ‪ ،‬ﻭﺭﺳﺎﻟﺘﻬﺎ‪ ،‬ﻭﺗﺸﻐﻠﻬﺎ ﺑﺎﻟﺪﻓﺎﻉ ﻋﻦ‬
‫ﺣﻴﺎ‪‬ﺎ‪ ،‬ﻭﺃﻗﻮﺍ‪‬ﺎ")‪.(174‬‬
‫ﻭﻫﻜﺬﺍ ﺃﺿﺤﻰ ﺍﻟﻮﺍﻗﻊ ﺍﻟﺴﻴﺎﺳﻲ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻣﻮﺳﻮﻣﺎ ﲜﻤﻠﺔ ﻣﻼﻣﺢ‪ ،‬ﻭﺃﺑﻌﺎﺩ ﺗﺸﻜﻞ ﲟﺠﻤﻮﻋﻬﺎ‬
‫ﺍﻟﻮﺿﻊ ﺍﻟﺴﻴﺊ‪ ،‬ﻭﺍﳊﻘﻴﻘﺔ ﺍﳌﺰﺭﻳﺔ ﺍﻟﱵ ﺗﺘﻘﺎﲰﻬﺎ ﺃﺟﺰﺍﺀ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﺃﻫﻢ ﻫﺬﻩ ﺍﳌﻼﻣﺢ‪:‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ‪ :‬ﺇﺑﻌﺎﺩ ﺍﻹﺳﻼﻡ ﻋﻦ ﺍﻟﻘﻴﺎﺩﺓ ﺍﻟﺴﻴﺎﺳﻴﺔ )ﻧﻈﺎﻡ ﺍﳊﻜﻢ(‬
‫ﻳﺸﲑ ﺍﻟﻮﺍﻗﻊ ﺍﻟﺴﻴﺎﺳﻲ ﰲ ﺍﻟﺒﻠﺪﺍﻥ ﺍﻹﺳﻼﻣﻴﺔ ﺇﱃ ﻏﻴﺎﺏ‪ ،‬ﺃﻭ ﺗﻐﻴﻴﺐ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺇﺑﻌﺎﺩﻩ ﻋﻦ ﻧﻈﺎﻡ‬
‫ﺍﳊﻜﻢ ﻓﻴﻬﺎ‪ ،‬ﻭﺍﳊﺮﺹ ﻋﻠﻰ ﺇﺑﻘﺎﺋﻪ ﰲ ﳎﺎﻻﺕ‪ ،‬ﻭﻣﻴﺎﺩﻳﻦ ﻏﲑ ﻣﺮﺗﺒﻄﺔ ﺑﻨﻈﺎﻡ ﺍﳊﻜﻢ‪ ،‬ﻛﻤﻴﺪﺍﻥ ﺍﻷﺣﻮﺍﻝ‬
‫ﺍﻟﺸﺨﺼﻴﺔ‪ ،‬ﻭﺍﳌﻮﺍﺭﻳﺚ‪ ،‬ﻭﻏﲑﳘﺎ‪ .‬ﻭﻳﻌﺘﱪ ﻫﺬﺍ ﺍﻟﻮﺍﻗﻊ ﻧﺘﻴﺠﺔ ﺣﺘﻤﻴﺔ ﻷﻣﺮﻳﻦ ﺍﺛﻨﲔ ﻭﺟﻬﺎ ﺑﻌﻨﺎﻳﺔ ﳍﺬﻩ‬
‫ﺍﳌﻬﻤﺔ؛ ﻭﳘﺎ ﺟﻬﻮﺩ ﺍﻟﻘﻮﻯ ﺍﳌﻌﺎﺩﻳﺔ ﻟﻺﺳﻼﻡ ﻣﻦ ﺟﻬﺔ‪ ،‬ﻭﺟﻬﻞ ﺍﳊﻜﺎﻡ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺍﻧﺴﻴﺎﻗﻬﻢ ﻭﺭﺍﺀ‬
‫ﺣﺐ ﺍﻟﺘﺴﻠﻂ‪ ،‬ﻭﻋﺸﻖ ﺍﻟﺘﺤﻜﻢ ﰲ ﺍﻟﺸﻌﻮﺏ ﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ‪.‬‬
‫ﻓﺄﻣﺎ ﺍﻟﻘﻮﻯ ﺍﳌﻌﺎﺩﻳﺔ ﻟﻺﺳﻼﻡ؛ ﻓﺈ‪‬ﺎ ﺑﺬﻟﺖ ﳎﻬﻮﺩﺍﺕ ﻃﻮﻳﻠﺔ ﺍﳌﺪﻯ‪ ،‬ﻭﻓﻌﺎﻟﺔ ﺍﻟﺘﺄﺛﲑ‪ ،‬ﻓﻨﺠﺤﺖ‬
‫ﺃﺧﲑﺍ‪ ،‬ﻭﺍﺳﺘﻄﺎﻋﺖ ﺃﻥ ﺗﺼﻨﻊ "ﺭﺟﺎﻻ ﻣﻦ ﺍﻟﻌﺮﺏ ﺍﳌﺴﻠﻤﲔ ﻳﻨﺎﺩﻭﻥ ﺑﻔﺼﻞ ﺍﻟﺪﻳﻦ ﻋﻦ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺇﺑﻌﺎﺩ‬
‫ﺍﻟﺪﻳﻦ ﻋﻦ ﺍﳊﻴﺎﺓ‪ ،‬ﻭﺗﺮﻙ ﻣﺎ ﻟﻘﻴﺼﺮ ﻟﻘﻴﺼﺮ‪ ،‬ﻭﻣﺎ ﻟﻠﺪﻳﻦ ﻟﻠﺪﻳﻦ‪ .‬ﻫﺬﻩ ﺍﻟﺪﻋﻮﺓ ﺍﻟﻀﺎﻟﺔ‪ ،‬ﺍﳌﻀﻠﺔ ﻫﺪﻓﺖ ﺃﻭﻝ‬
‫ﻣﺎ ﻫﺪﻓﺖ ﺇﱃ ﺇﺑﻌﺎﺩ ﺍﻹﺳﻼﻡ ﻋﻦ ﳎﺎﻻﺕ ﺍﳊﻴﺎﺓ… ﻭﺃﺷﺪ ﻣﻦ ﻫﺬﺍ ﻭﺫﺍﻙ ﺃ‪‬ﺎ ﺃﺑﻌﺪﺕ ﺍﻟﺮﺟﺎﻝ‬
‫ﺍﳌﺨﻠﺼﲔ ﺍﻟﻮﺍﻋﲔ ﻋﻦ ﺳﻴﺎﺳﺔ ﺍﻟﺪﻭﻝ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺇﺩﺍﺭﺓ ﺩﻓﺔ ﺍﳊﻜﻢ ﺑﺎ‪‬ﺎﻣﻬﻢ ‪-‬ﺯﻭﺭﺍ ﻭ‪‬ﺘﺎﻧﺎ‪ -‬ﺍ‪‬ﺎﻣﺎﺕ‬
‫ﺑﺎﻃﻠﺔ‪ ،‬ﺃﻭ ﺑﻘﺘﻠﻬﻢ ﺑﺄﻳﺪ ﻋﺎﺑﺜﺔ‪ ،‬ﺣﻘﲑﺓ‪ .‬ﻭﻗﺪ ﻟﻌﺒﺖ ﺩﻭﺭﺍ ﻣﺮﻳﻌﺎ ﰲ ﺗﺒﲏ ﺍﻟﺴﻴﺎﺳﺔ ﺍﻻﻧﻔﺮﺍﺩﻳﺔ ﻟﻜﻞ ﺩﻭﻟﺔ‪،‬‬
‫ﻭﺇﺣﺪﺍﺙ ﺍﺿﻄﺮﺍﺑﺎﺕ ﺩﺍﺧﻠﻴﺔ ﻟﺸﻞ ﺣﺮﻛﺔ ﺍﻟﺘﻘﺪﻡ‪ ،‬ﻭﺍﻟﻨﻤﻮ‪ ،‬ﻭﺍﻻﺯﺩﻫﺎﺭ ﺍﳊﻀﺎﺭﻱ‪ ،‬ﻭﺍﻟﻌﻤﺮﺍﱐ‪ ،‬ﻭﻟﺘﻮﺟﻴﻪ‬
‫) ‪ (173‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﻟﻴﺲ ﻣﻦ اﻹﺳﻼم‪) ،‬دﻣﺸﻖ‪ ،‬دار اﻟﻘﻠﻢ‪ ،‬ط‪1999 ،01 :‬م( ص‪.189 – 188 :‬‬
‫) ‪ (174‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﺣﻘﻴﻘﺔ اﻟﻘﻮﻣﻴﺔ اﻟﻌﺮﺑﻴﺔ‪ ،‬وأﺳﻄﻮرة اﻟﺒﻌﺚ اﻟﻌﺮﺑﻲ‪) ،‬اﻟﻘﺎهﺮة‪ ،‬ﻧﻬﻀﺔ ﻣﺼﺮ‪ ،‬د‪.‬ط‪1998 ،‬م( ص‪.222 :‬‬
‫ﺍﳉﻬﻮﺩ ﺍﻹﺳﻼﻣﻴﺔ ﳓﻮ ﺃﻣﻮﺭ ﺟﺎﻧﺒﻴﺔ ﺗﺒﻌﺪﻫﻢ ﻋﻦ ﺍﻟﺘﻔﻜﲑ ﰲ ﺃﳘﻴﺔ ﱂ ﺍﻟﺸﻤﻞ‪ ،‬ﻭﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﻗﺪﻡ‬
‫ﻭﺍﺣﺪﺓ ﻹﳚﺎﺩ ﺣﻠﻮﻝ ﺟﺬﺭﻳﺔ ﻧﺎﺟﻌﺔ ﻟﺘﻔﺎﺩﻱ ﺍﻷﺧﻄﺎﺭ ﺍﶈﺪﻗﺔ")‪.(175‬‬
‫ﻭ‪‬ﺬﺍ ﺍﻟﺘﺨﻄﻴﻂ ﺍﳌﺎﻛﺮ ﻷﻋﺪﺍﺀ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺍﻟﺘﻨﻔﻴﺬ ﺍﻷﺷﺪ ﻣﻜﺮﺍ ﻷﺑﻨﺎﺀ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ؛ ﻇﻬﺮﺕ‬
‫ﺩﻋﻮﺍﺕ ﻋﺪﻳﺪﺓ ﻟﻔﺼﻞ ﺍﻟﺪﻳﻦ ﻋﻦ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻭﺍﺩﻋﺎﺀﺍﺕ ﺑﺄﻥ ﺍﻹﺳﻼﻡ ﳎﺮﺩ ﺩﻳﻦ‪ ،‬ﻭﺃﻧﻪ ﻣﺎ ﻛﺎﻥ ﰲ ﻳﻮﻡ ﻣﻦ‬
‫ﺍﻷﻳﺎﻡ ﻣﺘﺪﺧﻼ ﰲ ﻧﻈﺎﻡ ﺍﳊﻜﻢ‪ ،‬ﻭﻻ ﻗﺎﺩﺭﺍ ﻋﻠﻰ ﺍﻟﻘﻴﺎﻡ ﺑﺬﻟﻚ‪.‬‬
‫ﻭﻗﺪ ﻋﺎﻳﺶ ﺍﻟﻐﺰﺍﱄ ‪-‬ﰲ ﻓﺘﺮﺓ ﺍﳋﻤﺴﻴﻨﺎﺕ‪ -‬ﺇﺻﺪﺍﺭ ﻛﺘﺎﺏ "ﻣﻦ ﻫﻨﺎ ﻧﺒﺪﺃ" ﳌﺆﻟﻔﻪ ﺍﻷﺳﺘﺎﺫ‪:‬‬
‫ﺧﺎﻟﺪ ﳏﻤﺪ ﺧﺎﻟﺪ‪ ،‬ﻭﺍﻟﺬﻱ ﻛﺎﻥ ﻫﺠﻮﻣﺎ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ﺑﺈﺛﺎﺭﺓ ﺷﺒﻬﺎﺕ‪ ،‬ﻭﺍﺩﻋﺎﺀﺍﺕ ﺑﻌﻴﺪﺓ ﻛﻞ ﺍﻟﺒﻌﺪ ﻋﻦ‬
‫ﺣﻘﻴﻘﺔ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﺍﻟﻌﻈﻴﻢ‪ .‬ﻭﻗﺪ ﺑﲔ ﺍﻟﻐﺰﺍﱄ ﰲ ﺭﺩﻩ ﺍﻟﺬﻱ ﺑﻠﻮﺭﻩ ﰲ ﻛﺘﺎﺏ "ﻣﻦ ﻫﻨﺎ ﻧﻌﻠﻢ" "ﺃﻥ ﻋﻼﻗﺔ‬
‫ﺍﻟﺪﻳﻦ ﺑﺎﻟﺪﻭﻟﺔ ﰲ ﺍﻹﺳﻼﻡ ﻭﺣﺪﺓ ﻻ ﺗﻘﺒﻞ ﺍﻟﺘﺠﺰﺋﺔ‪ ،‬ﻭﺃﻥ ﻛﻞ ﳏﺎﻭﻟﺔ ﻟﻠﻔﺼﻞ ﺑﻴﻨﻬﻤﺎ؛ ﺇﳕﺎ ﻫﻲ ﺇﻓﺴﺎﺩ‬
‫ﻟﻺﺳﻼﻡ‪ ،‬ﻭﻋﺪﻭﺍﻥ ﻋﻠﻴﻪ ﻣﻦ ﺣﻴﺚ ﻫﻮ ﻋﻘﻴﺪﺓ‪ ،‬ﻭﺷﺮﻳﻌﺔ ﻋﻠﻰ ﺍﻟﺴﻮﺍﺀ")‪.(176‬‬
‫ﻫﺬﺍ ﻋﻦ ﺩﻭﺭ ﺍﻟﻘﻮﻯ ﺍﳌﻌﺎﺩﻳﺔ ﻟﻺﺳﻼﻡ ﰲ ﻓﺼﻞ ﺍﻟﺪﻳﻦ ﻋﻦ ﺍﻟﺪﻭﻟﺔ؛ ﺃﻣﺎ ﺍﳊﻜﺎﻡ ﺍﳌﺴﻠﻤﻮﻥ ﺍﻟﺬﻳﻦ‬
‫ﺳﺎﳘﻮﺍ ﰲ ﺇﺑﻌﺎﺩ ﺍﻹﺳﻼﻡ ﻋﻦ ﻧﻈﺎﻡ ﺍﳊﻜﻢ‪ ،‬ﻓﻘﺪ ﻛﺎﻥ ﺩﺍﻓﻌﻬﻢ ﺇﱃ ﺫﻟﻚ ﺣﺒﻬﻢ ﺍﻟﺰﺍﺋﺪ ﻟﻠﺴﻠﻄﺔ‪،‬‬
‫ﻭﺭﻏﺒﺘﻬﻢ ﺍﳉﺎﳏﺔ ﰲ ﺍﻟﺘﺤﻜﻢ‪ ،‬ﻭﺍﻻﺳﺘﻌﻼﺀ ﻋﻠﻰ ﺷﻌﻮ‪‬ﻢ ﺩﻭﻥ ﺃﻥ ﻳﻠﺘﻔﺘﻮﺍ ﺇﱃ ﻣﺪﻯ ﻗﺪﺭ‪‬ﻢ ﻋﻠﻰ ﺗﻮﱄ‬
‫ﻫﺬﻩ ﺍﳌﺴﺆﻭﻟﻴﺔ ﺍﻟﻌﻈﻴﻤﺔ‪ ،‬ﻭﻋﻨﻬﻢ ﻳﻘﻮﻝ ﺍﻟﻐﺰﺍﱄ‪" :‬ﻫﻨﺎﻙ ﺃﻧﺎﺱ ﻳﺘﻌﺸﻘﻮﻥ ﺍﻟﺼﺪﺍﺭﺓ ﻛﻲ ﻳﻔﺮﺿﻮﺍ ﺫﻭﺍ‪‬ﻢ‬
‫ﻋﻠﻰ ﺍﺠﻤﻟﺘﻤﻊ‪ ،‬ﺃﻗﻠﻬﻢ ﳝﻠﻚ ﺍﳌﻮﺍﻫﺐ ﺍﻟﱵ ﺗﺴﻌﻔﻪ‪ ،‬ﻭﺃﻛﺜﺮﻫﻢ ﻣﺮﻳﺾ ﲝﺐ ﺍﻟﻈﻬﻮﺭ‪ ،‬ﻭﲡﺎﻭﺯ‬
‫ﺍﻵﺧﺮﻳﻦ")‪.(177‬‬
‫ﻭﺑﺪﻫﻲ ﺃﻥ ﻳﺘﺼﺮﻑ ﻫﺆﻻﺀ ﺍﻷﺷﺨﺎﺹ ﺗﺒﻌﺎ ﳌﺎ ﲤﻠﻴﻪ ﻋﻠﻴﻬﻢ ﺃﻫﻮﺍﺅﻫﻢ ﺍﻟﻄﺎﻓﺤﺔ‪ ،‬ﻭﺭﻏﺒﺎ‪‬ﻢ‬
‫ﺍﳉﺎﳏﺔ‪ ،‬ﻻ ﲟﺎ ﻳﻔﺮﺿﻪ ﻋﻠﻴﻬﻢ ﺍﻟﺪﻳﻦ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﺗﻮﺟﺒﻪ ﻋﻠﻴﻬﻢ ﺗﻌﺎﻟﻴﻤﻪ ﺍﻟﻐﺮﺍﺀ‪ .‬ﺇ‪‬ﻢ ﺍﻧﻔﺮﺩﻭﺍ ﺑﺎﳊﻜﻢ‪،‬‬
‫ﻭﺍﺳﺘﺒﺪﻭﺍ ﺑﻪ ﺑﻌﺪ ﺃﻥ ﺃﳘﻠﻮﺍ ﺍﻟﺸﻮﺭﻯ‪ ،‬ﻭﺗﻐﺎﺿﻮﺍ ﻋﻦ ﺍﻟﻌﺪﻝ‪ ،‬ﻭﺗﻨﺎﺳﻮﺍ ﻗﻴﻤﺔ‪ ،‬ﻭﺣﺘﻤﻴﺔ ﺍﳊﺮﻳﺔ‪ ،‬ﻭﺣﻘﻮﻕ‬
‫ﺍﻟﻨﺎﺱ ﺍﻟﱵ ﺣﺮﺹ ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﺗﺜﺒﻴﺘﻬﺎ ﻛﺪﻋﺎﺋﻢ ﻟﻘﻴﺎﻡ ﺍﳊﻜﻢ ﺍﻟﺮﺷﻴﺪ‪ ،‬ﻭﻛﺎﻧﺖ ﺍﻟﻨﺘﻴﺠﺔ ﺍﳊﺘﻤﻴﺔ؛ ﺃﻥ‬
‫"ﺑﻄﺸﺖ ﳐﺎﻟﺐ ﺍﻻﺳﺘﺒﺪﺍﺩ ﺑﺒﻼﺩﻧﺎ‪ ،‬ﻭﺻﺒﻐﺖ ﻭﺟﻮﻫﻨﺎ ﺑﺎﻟﺴﻮﺍﺩ؛ ﻷﻥ ﺍﻹﺳﻼﻡ ﺧﻮﻟﻒ ﻋﻦ ﺗﻌﻤﺪ‪،‬‬
‫ﻭﺇﺻﺮﺍﺭ‪ .‬ﻃﺮﺣﺖ ﺃﺭﺿﺎ ﺍﻟﺒﺪﻫﻴﺎﺕ ﺍﻷﻭﱃ ﻣﻦ ﺗﻌﺎﻟﻴﻤﻪ‪ ،‬ﻭﻗﺎﻡ ﰲ ﺑﻼﺩ ﺍﻹﺳﻼﻡ ﺣﻜﺎﻡ ﺗﺴﺮﻱ ﰲ‬
‫ﺩﻣﺎﺋﻬﻢ ﺟﺮﺍﺛﻴﻢ ﺍﻹﳊﺎﺩ‪ ،‬ﻭﺍﻟﻔﺴﻮﻕ‪ ،‬ﻭﺍﳌﻨﻜﺮﺍﺕ‪ ،‬ﻓﺨﺮﺟﻮﺍ ﺳﺎﻓﺮﻳﻦ ﻋﻦ ﺃﺧﻼﻗﻪ‪ ،‬ﻭﺣﺪﻭﺩﻩ")‪.(178‬‬
‫) ‪ (175‬ﻧﺎدﻳﺔ اﻟﻌﻤﺮي‪ :‬أﺿﻮاء ﻋﻠﻰ اﻟﺜﻘﺎﻓﺔ اﻹﺳﻼﻣﻴﺔ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ص‪.337 :‬‬
‫) ‪ (176‬ﻣﺤﻤﺪ ﻋﻤﺎرة‪ :‬اﻟﺸﻴﺦ ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ ‪-‬اﻟﻤﻮﻗﻊ اﻟﻔﻜﺮي واﻟﻤﻌﺎرك اﻟﻔﻜﺮﻳﺔ‪ ،-‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ص‪.29 :‬‬
‫) ‪ (177‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻟﺪﻋﻮة اﻹﺳﻼﻣﻴﺔ ﺗﺴﺘﻘﺒﻞ ﻗﺮﻧﻬﺎ اﻟﺨﺎﻣﺲ ﻋﺸﺮ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.66 :‬‬
‫) ‪ (178‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻹﺳﻼم واﻻﺳﺘﺒﺪاد اﻟﺴﻴﺎﺳﻲ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﻣﺴﻌﻮد ﻓﻠﻮﺳﻲ‪) ،‬اﻟﺠﺰاﺋﺮ‪ ،‬دار رﻳﺤﺎﻧﺔ‪ ،‬ط‪1420 ،01 :‬هـ‪1999 ،‬م( ص‪.46 :‬‬
‫ﻟﻘﺪ ﺃﺻﺒﺢ ﺍﻻﺳﺘﺒﺪﺍﺩ ﺻﻮﺭﺓ ﻣﺄﻟﻮﻓﺔ‪ ،‬ﻭﺻﻔﺔ ﻣﻼﺯﻣﺔ ﻷﻏﻠﺐ ﺍﻷﻧﻈﻤﺔ ﺍﳊﺎﻛﻤﺔ ﰲ ﺍﻟﻌﺎﱂ‬
‫ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻓﻬﻲ ﺗﺸﺘﺮﻙ ﻣﻊ ﺑﻌﻀﻬﺎ ﺍﻟﺒﻌﺾ ﰲ ﺇﺑﻌﺎﺩ ﺍﻹﺳﻼﻡ ﻋﻦ ﺍﳊﻜﻢ‪ ،‬ﻭﻋﺪﻡ ﻓﻌﺎﻟﻴﺔ ﺑﺮﺍﳎﻬﺎ‬
‫ﺍﳌﺨﺘﻠﻔﺔ‪ ،‬ﻭﺍﻟﻔﺸﻞ ﰲ ﲢﻘﻴﻖ ﺍﻻﺳﺘﻘﺮﺍﺭ ﺍﻟﺴﻴﺎﺳﻲ‪ ،‬ﻭﺍﻟﺘﻘﺪﻡ ﺍﳊﻀﺎﺭﻱ ﻟﺸﻌﻮ‪‬ﺎ‪ .‬ﻭﺍﳉﺪﻳﺮ ﺑﺎﳌﻼﺣﻈﺔ؛ ﺃﻥ‬
‫ﻫﺬﻩ ﺍﻷﻧﻈﻤﺔ ﺗﺘﻌﺪﺩ ﺻﻮﺭﻫﺎ‪ ،‬ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺍﲢﺎﺩ ﺣﻘﻴﻘﺘﻬﺎ‪ ،‬ﻭﻃﺒﻴﻌﺘﻬﺎ ﺍﻻﺳﺘﺒﺪﺍﺩﻳﺔ‪ ،‬ﻭﻗﺪ ﺣﺼﺮ‬
‫ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻌﺴﻞ ﺛﻼﺛﺔ ﺻﻮﺭ ﻟﻸﻧﻈﻤﺔ ﺍﻻﺳﺘﺒﺪﺍﺩﻳﺔ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻫﻲ‪:‬‬
‫ﺍﻷﻧﻈﻤﺔ ﺍﳌﻌﺎﻗﺔ ﻓﻜﺮﻳﺎ ﻭﺗﻨﻈﻴﻤﻴﺎ‪ ،‬ﻭﺍﻷﻧﻈﻤﺔ ﺍﻟﻌﺒﺜﻴﺔ‪ ،‬ﻭﺍﻷﻧﻈﻤﺔ ﺍﻹﺣﺒﺎﻃﻴﺔ‪.‬‬
‫‪ -1‬ﻓﺎﻷﻧﻈﻤﺔ ﺍﳌﻌﺎﻗﺔ‪ :‬ﲢﻜﻢ ﺍﻟﺸﻌﻮﺏ ﺑﺬﻫﻨﻴﺔ ﺍﻹﻗﻄﺎﻋﻴﲔ‪ ،‬ﲟﻌﲎ ﺃ‪‬ﺎ ﲡﺴﺪ ﰲ ﺟﻮﻫﺮﻫﺎ‪ ،‬ﻭﲡﺮﺑﺘﻬﺎ‬
‫ﻧﻔﺲ ﻗﻮﺍﻧﲔ ﺍﻟﺘﺨﻠﻒ‪ ،‬ﻓﻬﻲ ﻻ ﺗﻄﻴﻖ ﺃﻥ ﺗﺮﻯ ﰲ ﺳﺪﺓ ﺍﳌﺴﺆﻭﻟﻴﺔ‪ ،‬ﻭﰲ ﻗﻠﺐ ﺍﳉﻬﺎﺯ ﺍﻟﺴﻴﺎﺳﻲ‪،‬‬
‫ﻭﺍﻟﺘﻌﻠﻴﻤﻲ‪ ،‬ﻭﺍﻟﺜﻘﺎﰲ‪ ،‬ﻭﺍﻻﻗﺘﺼﺎﺩﻱ ﻣﻦ ﻫﻮ ﺃﻛﺜﺮ ﺗﺒﺼﺮﺍ ﺑﺎﻷﻣﻮﺭ… ﻷﻥ ﺫﻟﻚ ﻳﺆﻭﻝ ﺇﱃ ﻓﻘﺪﺍﻥ‬
‫ﺳﻴﻄﺮ‪‬ﺎ‪ ،‬ﻭﺍﻓﺘﻀﺎﺡ ﺃﻣﺮ ﺟﻬﻠﻬﺎ ﺑﲔ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺑﲔ ﺍﻷﺟﻬﺰﺓ ﺍﳊﻜﻮﻣﻴﺔ‪ ،‬ﻭﺍﻟﺸﻌﺒﻴﺔ‪.‬‬
‫‪ -2‬ﺃﻣﺎ ﺍﻟﻨﻈﺎﻡ ﺍﻟﻌﺒﺜﻲ‪ :‬ﻓﺈﻧﻪ ﻻ ﻳﺴﻤﺢ ﺑﻮﺿﻊ ﺍﳌﺨﻄﻄﺎﺕ‪ ،‬ﻭﺻﻴﺎﻏﺔ ﺍﳌﺸﺎﺭﻳﻊ ﺍﻟﺘﻨﻤﻮﻳﺔ ﺍﳍﺎﺩﻓﺔ‪ ،‬ﺑﻞ‬
‫ﻳﻈﻞ ﻣﺸﻐﻮﻻ ‪‬ﻤﻮﻡ ﺍﳊﻔﺎﻅ ﻋﻠﻰ ﺳﻠﻄﺘﻪ ﺃﻃﻮﻝ ﻣﺪﺓ ﳑﻜﻨﺔ‪ ،‬ﻣﻜﺘﻔﻴﺎ ﲜﻬﺎﺯ ﺃﻣﻨﻪ‪ ،‬ﻭﻋﺴﻜﺮﻩ ﻟﻠﻘﻤﻊ‪،‬‬
‫ﻭﺍﻟﺮﺩﻉ‪ ،‬ﻭﻳﺼﺮﻑ ﺟﻞ ﻭﻗﺘﻪ ﺑﺎﻟﺘﻔﻜﲑ ﰲ ﻛﻴﻔﻴﺔ ﺇﺛﺎﺭﺓ ﺍﻟﻌﺼﺒﻴﺎﺕ ﺍﻟﻀﻴﻘﺔ‪ ،‬ﻭﺍﻟﺴﻤﺎﺡ ﻟﻠﺘﻜﺘﻼﺕ‬
‫ﺍﳊﺰﺑﻴﺔ‪ ،‬ﻭﺍﳌﺬﻫﺒﻴﺔ ﺍﳉﺎﻫﻠﻴﺔ ﺑﺄﻥ ﺗﻨﺸﻂ‪ ،‬ﻭﺗﺘﺤﺮﻙ‪.‬‬
‫‪ -3‬ﺃﻣﺎ ﺍﻟﻨﻈﺎﻡ ﺍﻹﺣﺒﺎﻃﻲ‪ :‬ﻓﺈﻧﻪ ﻻ ﳝﺘﻠﻚ ﺍﻟﺜﻘﺔ ﺑﻨﻔﺴﻪ‪ ،‬ﻭﻳﺸﻌﺮ ﺩﻭﻣﺎ ﺑﺎﻟﺪﻭﻧﻴﺔ‪ ،‬ﻭﲢﻜﻤﻪ ﺍﻟﺮﻏﺒﺔ ﰲ‬
‫ﺍﻟﺘﻘﻠﻴﺪ ﺍﻷﻋﻤﻰ ﻟﻠﺪﻭﻝ ﺍﳌﺘﻘﺪﻣﺔ‪ ،‬ﻓﻴﺴﻌﻰ ﺇﱃ ﺍﻟﻠﺤﺎﻕ ‪‬ﺎ ﺍﻧﻘﻴﺎﺩﺍ‪ ،‬ﻭﺗﺎﺑﻌﻴﺔ)‪.(179‬‬
‫ﻫﻜﺬﺍ ﺃﺑﻌﺪ ﺍﻹﺳﻼﻡ ﻋﻦ ﺍﻟﻘﻴﺎﺩﺓ ﺍﻟﺴﻴﺎﺳﻴﺔ‪ ،‬ﻭﻫﻜﺬﺍ ﺃﺻﺒﺢ ﺍﻟﻮﺍﻗﻊ ﺍﻟﺴﻴﺎﺳﻲ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‬
‫ﺻﻮﺭﺓ ﺳﻴﺌﺔ ﻳﺸﺘﺮﻙ ﰲ ﺭﺳﻢ ﺃﺑﻌﺎﺩﻫﺎ ﺍﺳﺘﺒﺪﺍﺩ ﺍﳊﻜﺎﻡ ﲟﺼﺎﺋﺮ ﺍﻟﺸﻌﻮﺏ‪ ،‬ﻭﺇﳘﺎﻝ ﺍﻟﻘﺎﺩﺓ ﳊﻘﻮﻕ ﺍﻷﻓﺮﺍﺩ؛‬
‫ﻓﺎﳊﺮﻳﺎﺕ ﻏﺎﺋﺒﺔ‪ ،‬ﻭﺍﻟﻌﺪﺍﻟﺔ ﻣﺼﺎﺩﺭﺓ‪ ،‬ﻭﻻ ﳎﺎﻝ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻹﺑﺪﺍﻉ‪ ،‬ﺃﻭ ﺇﺣﻴﺎﺀ‪ ،‬ﺑﻞ ﻟﺘﺄﺧﺮ‪،‬‬
‫ﻭﻗﻤﻊ‪ ،‬ﻭﺇﻗﺼﺎﺀ‪.‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﱐ‪ :‬ﻏﻴﺎﺏ ﺍﻟﻮﺣﺪﺓ ﻭﺍﻟﺘﻜﺎﻣﻞ ﺑﲔ ﺑﻠﺪﺍﻥ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‬
‫ﺇﻥ ﺍﻻﺧﺘﻼﻑ‪ ،‬ﻭﺍﻟﺘﺒﺎﻳﻦ‪ ،‬ﻭﺍﻟﺘﺸﺘﺖ ﺑﲔ ﺑﻠﺪﺍﻥ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ؛ ﺃﺻﺒﺢ ﺣﻘﻴﻘﺔ ﺳﺎﻃﻌﺔ‪ ،‬ﻭﺑﺎﺩﻳﺔ‬
‫ﻟﻠﻌﻴﺎﻥ‪ .‬ﻓﺈﻥ ﳒﺎﺡ ﺍﻟﻘﻮﻯ ﺍﻻﺳﺘﻌﻤﺎﺭﻳﺔ ﰲ ﺗﻘﺴﻴﻢ ﺍﳌﺴﻠﻤﲔ ﺇﱃ ﺷﻌﻮﺏ ﻛﺜﲑﺓ‪ ،‬ﻛﺎﻥ ﻛﻔﻴﻼ ﺑﺈ‪‬ﺎﺀ‬
‫ﺍﻟﻮﺣﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺍﻷﺧﻮﺓ ﺍﻟﺪﻳﻨﻴﺔ ﺍﻟﱵ ﻛﺜﲑﺍ ﻣﺎ ﺷﻜﻠﺖ ﳏﻮﺭ ﺍﻟﻘﻮﺓ‪ ،‬ﻭﺍﻟﺘﻜﺘﻞ ﻟﺪﻯ ﺍﳌﺴﻠﻤﲔ‪،‬‬
‫ﻭﺑﺬﻟﻚ ﺑﺮﺯﺕ ﻋﻼﻗﺔ ﺃﺧﺮﻯ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﺗﻘﻮﻡ ﻋﻠﻰ ﺍﻟﻔﺮﻗﺔ‪ ،‬ﻭﺍﻻﻧﻔﺼﺎﻝ‪ ،‬ﻭﻋﺪﻡ ﺍﻻﻛﺘﺮﺍﺙ ﺑﻜﻞ ﻣﺎ‬
‫) ‪ (179‬إﺑ ﺮاهﻴﻢ اﻟﻌ ﺴﻞ‪ :‬اﻟﺘﻨﻤﻴ ﺔ ﻓ ﻲ اﻹﺳ ﻼم ﻣﻔ ﺎهﻴﻢ‪ ،‬ﻣﻨ ﺎهﺞ‪ ،‬وﺗﻄﺒﻴﻘ ﺎت‪) ،‬ﺑﻴ ﺮوت‪ ،‬اﻟﻤﺆﺳ ﺴﺔ اﻟﺠﺎﻣﻌﻴ ﺔ ﻟﻠﺪراﺳ ﺎت واﻟﻨ ﺸﺮ واﻟﺘﻮزﻳ ﻊ‪ ،‬ط‪1416،01 :‬ه ـ‪1996 ،‬م(‬
‫ص‪.180 :‬‬
‫ﻳﺼﻴﺐ ﺑﻠﺪﺍ‪ ،‬ﺃﻭ ﺷﻌﺒﺎ ﺁﺧﺮ‪ ،‬ﻓﺎﻟﻮﻻﺀ ﺃﺻﺒﺢ ﻟﻠﻘﻮﻣﻴﺔ‪ ،‬ﺃﻭ ﺍﳉﻨﺲ‪ ،‬ﺃﻭ ﺍﻟﺒﻠﺪ ﻻ ﻟﻠﺪﻳﻦ‪ ،‬ﺃﻭ ﺍﻟﻌﻘﻴﺪﺓ‪ .‬ﻭﻗﺪ‬
‫ﺃﱀ ﺍﻟﻐﺰﺍﱄ ﻛﺜﲑﺍ ﻋﻠﻰ ﺿﺮﻭﺭﺓ ﺗﺂﺧﻲ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺍﲢﺎﺩﻫﻢ؛ ﻷﻥ ﺫﻟﻚ ﻳﻌﺪ ﻓﺮﻳﻀﺔ ﺩﻳﻨﻴﺔ‪ ،‬ﺣﺚ ﻋﻠﻴﻬﺎ‬
‫ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺣﺮﺹ ﻋﻠﻰ ﺇﺭﺳﺎﺋﻬﺎ ﺑﲔ ﺍﳌﺴﻠﻤﲔ؛ ﻷ‪‬ﺎ ﺳﺮ ﻋﺰ‪‬ﻢ‪ ،‬ﻭﺭﻓﻌﺘﻬﻢ‪ ،‬ﻭﻫﻮ ﻣﺎ ﲢﻘﻖ ﰲ ﺻﺪﺭ‬
‫ﺍﻹﺳﻼﻡ ﺣﲔ ﻛﺎﻧﺖ ﺍﻷﺧﻮﺓ‪ ،‬ﻭﺍﻟﺘﻨﺎﺻﺮ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﻳﺒﻠﻎ ﻣﺪﺍﻩ‪ ،‬ﺃﻣﺎ ﻫﻮﺍﻥ ﺍﳌﺴﻠﻤﲔ ﺍﻟﻴﻮﻡ ﺃﻓﺮﺍﺩﺍ‪،‬‬
‫ﻭﺃﳑﺎ ﻓﻬﻮ ﻗﺪ ﲢﻘﻖ "ﻳﻮﻡ ﻭﻫﺖ ﺃﻭﺍﺻﺮ ﺍﻷﺧﻮﺓ ﺑﻴﻨﻬﻢ‪ ،‬ﻭﻧﻈﺮ ﺃﺣﺪﻫﻢ ﺇﱃ ﺍﻵﺧﺮ ﻧﻈﺮﺓ ﺍﺳﺘﻐﺮﺍﺏ‪،‬‬
‫ﻭﺗﻨﻜﺮ‪ ،‬ﻭﺃﺻﺒﺢ ﺍﻷﺥ ﻳﻨﺘﻘﺺ ﺃﻣﺎﻡ ﺃﺧﻴﻪ ﻓﻴﻬﺰ ﻛﺘﻔﻴﻪ‪ ،‬ﻭﳝﻀﻲ ﻟﺸﺄﻧﻪ‪ ،‬ﻛﺄﻥ ﺍﻷﻣﺮ ﻻ ﻳﻌﻨﻴﻪ")‪ .(180‬ﻭﺇﺫﺍ‬
‫ﺗﺘﺒﻌﻨﺎ ﻫﺬﺍ ﺍﻟﺘﺸﺘﺖ ﺍﳊﺎﺻﻞ ﺑﲔ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺣﺎﻭﻟﻨﺎ ﻛﺸﻒ ﺃﺳﺒﺎﺑﻪ‪ ،‬ﻭﻋﻠﻠﻪ‪ .‬ﺑﺪﺍ ﻟﻨﺎ ﺃﻥ ﻭﺭﺍﺀﻩ ﺃﻣﺮﻳﻦ‬
‫ﺍﺛﻨﲔ؛ ﺃﺣﺪﳘﺎ ﻫﻮ ﺷﻜﻞ ﻧﻈﺎﻡ ﺍﳊﻜﻢ ﺍﻟﻘﺎﺋﻢ ﰲ ﻛﻞ ﺩﻭﻟﺔ‪ ،‬ﻭﺍﻵﺧﺮ ﻫﻮ ﺍﻻﲡﺎﻩ ﺍﻟﺴﻴﺎﺳﻲ ﺍﻟﺬﻱ ﻳﺘﺒﻨﺎﻩ‬
‫ﻧﻈﺎﻡ ﻛﻞ ﺩﻭﻟﺔ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﻛﻼﳘﺎ ﻣﺮﺗﺒﻂ ﺑﺴﻘﻮﻁ ﺍﳋﻼﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﻣﻜﺮ ﺍﻟﻘﻮﻯ‬
‫ﺍﻻﺳﺘﻌﻤﺎﺭﻳﺔ‪.‬‬
‫ﺃﻭﻻ‪ -‬ﺷﻜﻞ ﻧﻈﺎﻡ ﺍﳊﻜﻢ‪:‬‬
‫ﺑﺈﻟﻘﺎﺀ ﻧﻈﺮﺓ ﺳﺮﻳﻌﺔ ﻋﻠﻰ ﺗﺎﺭﻳﺦ ﺍﻷﻧﻈﻤﺔ ﺍﳊﺎﻛﻤﺔ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﺃﺛﻨﺎﺀ ﺍﻟﻘﺮﻥ ﺍﻟﻌﺸﺮﻳﻦ؛‬
‫ﻳﺘﻀﺢ ﺃﻥ ﺍﻟﺪﻭﻝ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺑﻌﺪ ﺳﻘﻮﻁ ﺍﳋﻼﻓﺔ ﺍﻟﻌﺜﻤﺎﻧﻴﺔ‪ ،‬ﻭﺍﻗﺘﺴﺎﻡ ﺗﺮﻛﺘﻬﺎ ﺑﲔ ﺍﻟﺪﻭﻝ ﺍﻟﻜﱪﻯ‬
‫ﲟﻘﺘﻀﻰ ﻣﻌﺎﻫﺪﺓ ﺳﺎﻳﻜﺲ ﺑﻴﻜﻮ‪ ،‬ﻛﺎﻥ ﻣﻌﻈﻢ ﺃﻧﻈﻤﺘﻬﺎ ﺍﳊﺎﻛﻤﺔ "ﰲ ﺍﻟﺒﺪﺍﻳﺔ ﻣﻠﻜﻴﺎ‪ ،‬ﻭﱂ ﺗﻈﻬﺮ ﺍﻷﻧﻈﻤﺔ‬
‫ﺍﳉﻤﻬﻮﺭﻳﺔ ﺇﱃ ﺍﻟﻮﺟﻮﺩ ﺑﺸﻜﻞ ﻣﺘﺪﺭﺝ‪ ،‬ﻭﻭﺍﺳﻊ ﺑﻌﺪ ﺫﻟﻚ ﺇﻻ ﰲ ﺍﻟﻔﺘﺮﺓ ﺍﻟﱵ ﺗﻠﺖ ﺍﳊﺮﺏ ﺍﻟﻌﺎﳌﻴﺔ‬
‫ﺍﻟﺜﺎﻧﻴﺔ")‪ .(181‬ﻭﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻷﻧﻈﻤﺔ ﺍﳌﺘﺤﺪﺓ ﰲ ﺷﻜﻞ ﺍﳊﻜﻢ ﻣﺘﻘﺎﺭﺑﺔ ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ‪ ،‬ﻟﻜﻦ ﻭﺑﻌﺪ ﺍﳊﺮﺏ‬
‫ﺍﻟﻌﺎﳌﻴﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻭﺗﺒﲏ ﺑﻌﺾ ﺍﻟﺪﻭﻝ ﺍﻹﺳﻼﻣﻴﺔ ﻟﻠﻨﻈﺎﻡ ﺍﳉﻤﻬﻮﺭﻱ ﻣﺜﻞ ﺳﻮﺭﻳﺎ‪ ،‬ﻭﺗﺮﻛﻴﺎ‪ ،‬ﻭﻏﲑﻫﺎ "ﺃﻣﺴﻰ‬
‫ﺍﻟﺘﺒﺎﻳﻦ ﰲ ﺃﻧﻈﻤﺔ ﺍﳊﻜﻢ ﺍﻟﺴﻴﺎﺳﻲ ﺣﻘﻴﻘﺔ ﻭﺍﻗﻌﻴﺔ ﻣﻴﺪﺍﻧﻴﺎ ﺗﺘﺠﺴﺪ ﰲ ﺍﻻﺧﺘﻼﻑ ﰲ ﺷﻜﻞ ﻧﻈﺎﻡ ﺍﳊﻜﻢ‪،‬‬
‫ﻭﻫﺬﺍ ﺍﻻﺧﺘﻼﻑ ﻭﻟﺪ ﻣﻨﺬ ﺍﻟﺒﺪﺍﻳﺔ ﺗﺒﺎﻋﺪﺍ ﺳﻴﺎﺳﻴﺎ ﻣﻊ ﺍﻷﻧﻈﻤﺔ ﺍﳌﻠﻜﻴﺔ ﺍﳌﻮﺟﻮﺩﺓ ﻛﻨﻤﻮﺫﺝ ﰲ ﻧﻈﺎﻡ‬
‫ﺍﳊﻜﻢ")‪ ،(182‬ﻭﻣﻊ ﻣﺮﻭﺭ ﺍﻟﻮﻗﺖ ﺃﺻﺒﺢ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ‪-‬ﺣﺎﻟﻴﺎ‪ -‬ﻳﻌﺮﻑ ﺃﻧﻈﻤﺔ ﺳﻴﺎﺳﻴﺔ ﳐﺘﻠﻔﺔ‬
‫ﺗﺘﻮﺯﻉ ﺑﲔ)‪:(183‬‬
‫ﺃ‪ -‬ﺃﻧﻈﻤﺔ ﻋﺴﻜﺮﻳﺔ ﲢﻮﻟﺖ ﺇﱃ ﺃﻧﻈﻤﺔ ﺣﺰﺑﻴﺔ‪ :‬ﻭﻟﻜﻦ ﺍﻟﺴﻴﺎﺩﺓ ﻓﻴﻬﺎ ﺗﺒﻘﻰ ﻟﻠﺤﺰﺏ ﺍﻟﺬﻱ ﻗﺎﻡ ﺑﺎﻟﺜﻮﺭﺓ‪،‬‬
‫ﻭﺑﻌﺪ ﺃﻥ ﻗﺎﻡ ﺑﺎﻟﺜﻮﺭﺓ ﲢﻮﻝ ﻣﻦ ﺃﺻﺤﺎﺏ ﺛﻮﺭﺓ ﺇﺻﻼﺣﻴﺔ ﺇﱃ ﻧﻈﺎﻡ ﺳﻴﺎﺳﻲ ﺧﺎﻟﺪ‪ ،‬ﻭﻳﺘﻢ ﺍﻟﺘﻮﺍﺭﺙ ﻓﻴﻪ‬
‫ﻣﻦ ﺩﺍﺧﻞ ﺍﻟﻨﻈﺎﻡ ﺍﻟﺜﻮﺭﻱ ﺳﺎﺑﻘﺎ‪.‬‬
‫) ‪ (180‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﺧﻠﻖ اﻟﻤﺴﻠﻢ‪) ،‬اﻟﺠﺰاﺋﺮ‪ ،‬دار رﺣﺎب‪ ،‬ط‪ 2001 ،04 :‬م( ص‪.181 :‬‬
‫) ‪ (181‬ﻋﻼء ﻃﺎهﺮ‪ :‬اﻟﻌﺎﻟﻢ اﻹﺳﻼﻣﻲ ﻓﻲ اﻹﺳﺘﺮاﺗﻴﺠﻴﺎت اﻟﻌﺎﻟﻤﻴﺔ اﻟﻤﻌﺎﺻﺮة‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ص‪.255 :‬‬
‫) ‪ (182‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ص‪.256 :‬‬
‫) ‪ (183‬ﻓﻬﺪ ﺁل ﺛﺎﻧﻲ‪ :‬اﻟﻌﺎﻟﻢ اﻹﺳﻼﻣﻲ دراﺳﺎت ﺟﻴﻮﺳﺘﺮاﺗﻴﺠﻴﺔ‪ ،‬وﺟﻴﻮﺑﻮﻟﻴﺘﻴﻜﻴﺔ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ص‪.230 / 228 :‬‬
‫ﺏ‪ -‬ﺃﻧﻈﻤﺔ ﺩﳝﻘﺮﺍﻃﻴﺔ ﻃﺎﺋﻔﻴﺔ‪ :‬ﻛﻤﺎ ﻫﻮ ﺍﻟﻮﺿﻊ ﰲ ﻟﺒﻨﺎﻥ؛ ﺣﻴﺚ ﻳﻜﻮﻥ ﺭﺋﻴﺲ ﺍﳉﻤﻬﻮﺭﻳﺔ ﻣـﺴﻴﺤﻴﺎ‬
‫ﻣﺎﺭﻭﻧﻴﺎ‪ ،‬ﻭﺭﺋﻴﺲ ﺍﳊﻜﻮﻣﺔ ﻣﺴﻠﻤﺎ ﺳﻨﻴﺎ‪ ،‬ﻭﺭﺋﻴﺲ ﳎﻠﺲ ﺍﻟﻨﻮﺍﺏ ﻣﺴﻠﻤﺎ ﺷﻴﻌﻴﺎ‪.‬‬
‫ﺝ‪ -‬ﺃﻧﻈﻤﺔ ﺩﳝﻘﺮﺍﻃﻴﺔ ﺣﻘﻴﻘﻴﺔ‪ :‬ﻭﻳﺼﻞ ﻓﻴﻬﺎ ﺭﺋﻴﺲ ﺍﳊﻜﻮﻣﺔ‪ ،‬ﺃﻭ ﺭﺋﻴﺲ ﺍﳉﻤﻬﻮﺭﻳﺔ ﻟﻠﺴﻠﻄﺔ ﻣﻦ ﺧﻼﻝ‬
‫ﺍﻻﻧﺘﺨﺎﺑﺎﺕ‪ ،‬ﺇﻻ ﺃ‪‬ﺎ ﺗﺒﻘﻰ ﲢﺖ ﺇﺷﺮﺍﻑ ﻣﺆﺳﺴﺎﺕ ﺃﻋﻠﻰ ﻣﻨﻬﺎ ﺃﺣﻴﺎﻧﺎ ﺩﻳﻨﻴﺔ‪ ،‬ﻭﺃﺣﻴﺎﻧﺎ ﻋﺴﻜﺮﻳﺔ‪ ،‬ﻭﳒﺪ‬
‫ﺃﻥ ﻫﺬﻩ ﺍﳌﺆﺳﺴﺎﺕ ﻳﻮﺟﺪ ﻋﻨﺪﻫﺎ ﺍﻟﻨﻔﻮﺫ ﺣﱴ ﻟﻔﺼﻞ ﺍﻟﺮﺋﻴﺲ‪ ،‬ﺃﻭ ﺧﻠﻌﻪ ﺇﺫﺍ ﺧﺮﺝ ﻣﻦ ﺇﻃﺎﺭ ﺍﻟﱪﺍﻣﺞ‬
‫ﺍﻟﱵ ﲰﺤﺖ ﻟﻪ ﲟﻤﺎﺭﺳﺘﻬﺎ ﺃﺻﻼ‪ ،‬ﻣﻊ ﺃﻧﻪ ﻭﺻﻞ ﺇﱃ ﺍﳊﻜﻢ ﺑﺈﺭﺍﺩﺓ ﺷﻌﺒﻴﺔ ﺷﺮﻋﻴﺔ‪.‬‬
‫ﺩ‪ -‬ﺃﻧﻈﻤﺔ ﻣﻠﻜﻴﺔ ﻭﺭﺍﺛﻴﺔ‪ :‬ﻭﻟﻜﻦ ﺣﱴ ﺻﻮﺭﺓ ﺍﻟﻮﺭﺍﺛﺔ ﻫﻨﺎ ﻏﲑ ﻭﺍﺿﺤﺔ؛ ﻓﺄﺣﻴﺎﻧﺎ ﺗﺘﻢ ﺑﺎﻧﺘﻘﺎﻝ ﺍﻟـﺴﻠﻄﺔ‬
‫ﺑﻄﺮﻳﻘﺔ ﻣﺒﺎﺷﺮﺓ ﺑﲔ ﺍﻷﺏ ﻭﺍﻻﺑﻦ‪ ،‬ﻭﺃﺣﻴﺎﻧﺎ ﻳﺘﻢ ﺍﻧﺘﻘﺎﻝ ﺍﻟﺴﻠﻄﺔ ﺑﲔ ﺃﻓﺮﺍﺩ ﺍﻷﺳﺮﺓ ﺍﳌﺎﻟﻜﺔ ﻧﻔﺴﻬﺎ‪.‬‬
‫ﻫﻜﺬﺍ ﻳﺘﻀﺢ ﺍﻻﺧﺘﻼﻑ ﺑﲔ ﺍﻟﺒﻠﺪﺍﻥ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺃﻧﻈﻤﺔ ﺍﳊﻜﻢ ﺍﻟﻘﺎﺋﻤﺔ ‪‬ﺎ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺳﻴﺆﺩﻱ ﺣﺘﻤـﺎ‬
‫ﺇﱃ ﺍﻻﺧﺘﻼﻑ ﺑﻴﻨﻬﺎ ﰲ ﺷﱴ ﺍﻻﲡﺎﻫﺎﺕ ﺍﻟﺴﻴﺎﺳﻴﺔ‪ ،‬ﻭﺍﳌﻮﺍﻗﻒ ﺍﻷﻳﺪﻳﻮﻟﻮﺟﻴﺔ ﺍﻟﱵ ﺗﺘﺒﻨﺎﻫﺎ‪ ،‬ﻭﺗـﺼﺪﺭﻫﺎ‬
‫ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻨﻬﺎ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ -‬ﺍﻻﲡﺎﻩ ﺍﻟﺴﻴﺎﺳﻲ ﻟﻨﻈﺎﻡ ﺍﳊﻜﻢ‪:‬‬
‫ﻳﺘﻤﻴﺰ ﺍﻻﲡﺎﻩ ﺍﻟﺴﻴﺎﺳﻲ ﻷﻧﻈﻤﺔ ﺍﳊﻜﻢ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﺑﺎﻟﺘﺒﻌﻴﺔ‪ ،‬ﻭﺍﻻﺭﺗﺒﺎﻁ ﺍﳌﺒﺎﺷﺮ ﺑﺴﻴﺎﺳﺔ‬
‫ﺍﻟﺪﻭﻝ ﺍﻟﻐﺮﺑﻴﺔ ‪-‬ﺍﻟﱵ ﻛﺎﻧﺖ ﻓﻴﻤﺎ ﻣﻀﻰ ﻣﺴﺘﻌﻤﺮﺓ ﳍﺎ‪ -‬ﻭﻋﻠﻴﻪ؛ ﻓﺈﻥ ﻫﺬﻩ ﺍﻷﻧﻈﻤﺔ "ﺗﻌﺎﱐ ﻣﻦ ﺍﻟﺘﺒﻌﻴـﺔ‬
‫ﺍﻟﺴﻴﺎﺳﻴﺔ ﻟﻘﻮﻯ ﻋﺎﳌﻴﺔ ﻛﱪﻯ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﺈﻥ ﺍﻟﱪﺍﻣﺞ‪ ،‬ﺑﻞ ﺃﺣﻴﺎﻧﺎ ﺍﳌﺸﺎﺭﻳﻊ ﺍﻟـﺴﻴﺎﺳﻴﺔ‪ ،‬ﻭﺍﻻﻗﺘـﺼﺎﺩﻳﺔ‪،‬‬
‫ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﳍﺬﻩ ﺍﻷﻧﻈﻤﺔ ﺗﺮﺗﺒﻂ ﻣﻊ ﺩﻭﻝ ﺫﺍﺕ ﺃﻳﺪﻳﻮﻟﻮﺟﻴﺔ ﺭﺃﲰﺎﻟﻴﺔ‪ ،‬ﺃﻭ ﺍﺷﺘﺮﺍﻛﻴﺔ…ﺍﱁ")‪.(184‬ﻭﻗﺪ‬
‫ﺗﺮﺗﺐ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻮﺿﻊ؛ ﺃﻥ ﺃﻱ ﻧﻈﺎﻡ ﺣﻜﻢ ﰲ ﺃﻱ ﺑﻠﺪ ﺇﺳﻼﻣﻲ ﻛﺎﻥ ﻻ ﳝﺎﺭﺱ ﺍﻟﺴﻴﺎﺳﺔ ﻣﻦ ﻣﻨﻄﻠـﻖ‬
‫ﻭﺍﻗﻌﻪ‪ ،‬ﻭﺃﻭﺿﺎﻋﻪ ﺍﻟﻘﺎﺋﻤﺔ‪ ،‬ﺑﻞ ﺇﻧﻪ ‪-‬ﰲ ﺍﻟﻐﺎﻟﺐ‪ -‬ﳝﺎﺭﺱ‪ ،‬ﻭﻳﻄﺒﻖ ﺍﻟﺴﻴﺎﺳﺔ ﺍﻟﱵ ﲤﻠﻴﻬﺎ ﻋﻠﻴﻪ ﺃﺣﺪ ﺍﻟﺪﻭﻝ‬
‫ﺍﳌﻬﻴﻤﻨﺔ ﻋﻠﻴﻪ‪ ،‬ﻓﻬﻮ ﻣﻨﺴﺎﻕ ﺇﱃ ﺗﻨﻔﻴﺬ ﺃﻫﺪﺍﻓﻬﺎ‪ ،‬ﻭﻣﺼﺎﳊﻬﺎ‪ ،‬ﻭﻏﲑ ﺁﺑﻪ ﲟﺎ ﳛﺪﻕ ﺑﻪ ﻣﻦ ﺁﺛـﺎﺭ ﺳـﻠﺒﻴﺔ‪،‬‬
‫ﻭﺧﻄﲑﺓ‪ ،‬ﺳﻮﺍﺀ ﻋﻠﻰ ﺻﻌﻴﺪﻩ ﺍﻟﺪﺍﺧﻠﻲ؛ ﺃﻱ ﺑﲔ ﺍﻟﻨﻈﺎﻡ ﺍﳊﺎﻛﻢ‪ ،‬ﻭﻓﺌﺎﺕ ﺍﺠﻤﻟﺘﻤﻊ‪ ،‬ﺃﻭ ﻓﺌﺎﺕ ﺍﺠﻤﻟﺘﻤﻊ ﻓﻴﻤﺎ‬
‫ﺑﻴﻨﻬﺎ‪ ،‬ﺃﻭ ﻋﻠﻰ ﺻﻌﻴﺪﻩ ﺍﳋﺎﺭﺟﻲ ﺳﻴﻤﺎ ﻣﻊ ﺍﻟﺒﻠﺪﺍﻥ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺃﻭ ﺍﻟﺒﻠﺪﺍﻥ ﺍﺠﻤﻟﺎﻭﺭﺓ ﻟﻪ‪ ،‬ﻭﻫﻲ ﰲ ﺍﻟﻐﺎﻟﺐ‬
‫ﺇﺳﻼﻣﻴﺔ‪.‬‬
‫ﻭﺍﻟﻨﺘﻴﺠﺔ ﺍﳊﺘﻤﻴﺔ ﻻﺧﺘﻼﻑ ﺃﻧﻈﻤﺔ ﺍﳊﻜﻢ ﻣﻦ ﺟﻬﺔ‪ ،‬ﻭﺍﺧﺘﻼﻑ ﺍﲡﺎﻫﺎ‪‬ﺎ ﺍﻟﺴﻴﺎﺳﻴﺔ ﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ؛‬
‫ﻫﻲ ﺃﻥ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻳﺒﺪﻭ ﻛﺪﻭﻝ ﺫﺍﺕ ﺍﲡﺎﻩ ﻣﺘﺸﺘﺖ‪ ،‬ﻭﻛﻜﻴﺎﻥ ﺍﺧﺘﻼﰲ ﻏﲑ ﻣﺘﺠﺎﻧﺲ ﻣﻊ ﺑﻌﻀﻪ‬
‫ﺍﻟﺒﻌﺾ‪ ،‬ﺑﻞ ﻣﺘﻀﺎﺭﺏ ﰲ ﺍﳌﺼﺎﱀ ﺃﻳﺪﻳﻮﻟﻮﺟﻴﺎ‪ ،‬ﻭﺳﻴﺎﺳﻴﺎ‪ ،‬ﻭﺩﺑﻠﻮﻣﺎﺳﻴﺎ‪ ،‬ﻭﺃﺣﻴﺎﻧﺎ ﺍﻗﺘﺼﺎﺩﻳﺎ")‪.(185‬ﻭﰲ‬
‫) ‪ (184‬اﻟﻤﺮﺟﻊ اﻟﺴﺎﺑﻖ‪ ،‬ص‪.230 :‬‬
‫) ‪ (185‬ﻋﻼء ﻃﺎهﺮ‪ :‬اﻟﻌﺎﻟﻢ اﻹﺳﻼﻣﻲ ﻓﻲ اﻹﺳﺘﺮاﺗﻴﺠﻴﺎت اﻟﻌﺎﻟﻤﻴﺔ اﻟﻤﻌﺎﺻﺮة‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ص‪.258 :‬‬
‫ﺯﺧﻢ ﺍﻟﺘﻜﺘﻼﺕ ﺍﻟﺪﻭﻟﻴﺔ ﺍﻟﱵ ﲤﻸ ﺍﻟﺴﺎﺣﺔ ﺍﻟﻌﺎﳌﻴﺔ‪ ،‬ﻛﺎﻥ ﻳﻔﺘﺮﺽ ﺑﺎﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ؛ ﺃﻥ ﻳﱪﺯ ﻛﻜﺘﻠﺔ‬
‫ﺳﻴﺎﺳﻴﺔ ﲡﻤﻊ‪ ،‬ﻭﺗﻮﺣﺪ‪ ،‬ﻭﺗﻘﺎﺭﺏ ﺑﲔ ﳐﺘﻠﻒ ﺍﻟﺒﻠﺪﺍﻥ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﱵ ﲤﻠﻚ ﻣﻦ ﺍﳌﻘﻮﻣﺎﺕ ﻣﺎ ﻳﻜﻔﻞ ﳍﺎ‬
‫ﺫﻟﻚ‪ .‬ﻭﻟﻜﻨﻪ ﺑﺪﺍ ﻛﻜﻴﺎﻥ ﻣﺘﻨﺎﻓﺮ‪ ،‬ﻣﺘﺒﺎﻋﺪ‪ ،‬ﻭﻣﺘﺼﺪﻉ ﺗﺴﻮﺩﻩ ﺍﺧﺘﻼﻓﺎﺕ ﻋﺪﻳﺪﺓ‪ ،‬ﻭﺻﺮﺍﻋﺎﺕ ﻛﺜﲑﺓ‬
‫ﲡﻌﻞ ﺍﲢﺎﺩﻩ ﺃﻣﺮﺍ ﻣﺴﺘﺒﻌﺪﺍ ‪-‬ﻋﻠﻰ ﺍﻷﻗﻞ‪ -‬ﰲ ﺍﻟﻔﺘﺮﺓ ﺍﻟﺮﺍﻫﻨﺔ‪ ،‬ﻭﺗﻜﺮﺱ ﺍﺳﺘﻤﺮﺍﺭﻳﺔ ﲣﻠﻔﻪ‪ ،‬ﻭﺗﺄﺧﺮﻩ ﰲ‬
‫ﺷﱴ ﺍﳌﻴﺎﺩﻳﻦ‪ ،‬ﻭﻋﻠﻰ ﺭﺃﺳﻬﺎ ﺍﳌﻴﺪﺍﻥ ﺍﻟﺴﻴﺎﺳﻲ ﻟﻔﺘﺮﺓ ﺃﺧﺮﻯ‪.‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﱐ‪ :‬ﺍﻟﻮﺍﻗﻊ ﺍﻷﻣﲏ‬
‫ﰲ ﺣﺪﻳﺜﻲ ﻋﻦ ﺍﻟﻮﺍﻗﻊ ﺍﻷﻣﲏ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ؛ ﺳﺄﺗﻨﺎﻭﻝ ﺃﺑﺮﺯ ﺍﳌﺸﻜﻼﺕ‪ ،‬ﻭﺍﻟﺘﺤﺪﻳﺎﺕ ﺍﻟﱵ‬
‫ﺗﻮﺍﺟﻪ ﺃﻣﻦ‪ ،‬ﻭﺍﺳﺘﻘﺮﺍﺭ ﺍﻟﺒﻠﺪﺍﻥ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﻫﻲ ﻋﺒﺎﺭﺓ ﻋﻦ ﺻﺮﺍﻋﺎﺕ‪ ،‬ﻭﻧﺰﺍﻋﺎﺕ ﺑﻌﻀﻬﺎ ﺩﺍﺧﻠﻴﺔ ﲣﺺ‬
‫ﺍﻟﺪﻭﻟﺔ ﺍﻟﻮﺍﺣﺪﺓ‪ ،‬ﻭﺑﻌﻀﻬﺎ ﺍﻵﺧﺮ ﺧﺎﺭﺟﻴﺔ ﻗﺎﺋﻤﺔ ﺑﲔ ﺩﻭﻟﺔ ﺇﺳﻼﻣﻴﺔ ﻭﺃﺧﺮﻯ‪ .‬ﻭﺳﺄﺣﺎﻭﻝ ﺫﻛﺮ ﺃﻫﻢ‬
‫ﺍﻷﺳﺒﺎﺏ ﺍﻟﺪﺍﻓﻌﺔ ﺇﱃ ﻧﺸﻮﺀ ﻫﺬﻩ ﺍﻟﺼﺮﺍﻋﺎﺕ‪ ،‬ﻭﳕﺎﺋﻬﺎ‪.‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ‪ :‬ﺍﻟﺼﺮﺍﻋﺎﺕ ﺍﻟﺪﺍﺧﻠﻴﺔ‬
‫ﻳﺴﺘﻄﻴﻊ ﺍﳌﺘﺘﺒﻊ ﻟﻸﻭﺿﺎﻉ ﺍﻷﻣﻨﻴﺔ ﺩﺍﺧﻞ ﺍﻟﺒﻠﺪﺍﻥ ﺍﻹﺳﻼﻣﻴﺔ ﺃﻥ ﻳﻘﻒ ﻋﻠﻰ ﻋﺪﺩ ﻛﺒﲑ ﻣﻦ‬
‫ﺣﺎﻻﺕ ﺍﻟﺘﻮﺗﺮ ﺍﻟﺪﺍﺧﻠﻲ‪ ،‬ﻭﻋﺪﻡ ﺍﻻﺳﺘﻘﺮﺍﺭ ﺍﻟﻨﺎﺟﻢ ﻋﻦ ﺣﺪﻭﺙ ﺻﺮﺍﻋﺎﺕ‪ ،‬ﻭﻧﺰﺍﻋﺎﺕ ﺩﺍﺧﻠﻴﺔ ﺿﻤﻦ‬
‫ﺣﺪﻭﺩ ﺍﻟﺪﻭﻟﺔ ﺍﻟﻮﺍﺣﺪﺓ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﺼﺮﺍﻋﺎﺕ ﻏﺎﻟﺒﺎ ﻣﺎ ﲡﻤﻊ ﺑﲔ ﺍﻟﺴﻠﻄﺎﺕ ﺍﻟﺴﻴﺎﺳﻴﺔ )ﺍﻟﻨﻈﺎﻡ ﺍﳊﺎﻛﻢ(‪،‬‬
‫ﻭﺃﻃﺮﺍﻑ ﺃﺧﺮﻯ؛ ﻗﺪ ﺗﻜﻮﻥ ﳎﻤﻮﻋﺎﺕ ﻋﺮﻗﻴﺔ‪ ،‬ﺃﻭ ﺳﻴﺎﺳﻴﺔ‪ ،‬ﺃﻭ ﺩﻳﻨﻴﺔ‪ ،‬ﺃﻭ ﻃﺎﺋﻔﻴﺔ‪...‬ﺍﱁ‪ ،‬ﻭﻗﺪ ﺍﺯﺩﺍﺩﺕ‬
‫ﻭﺗﲑﺓ ﻫﺬﻩ ﺍﻟﺼﺮﺍﻋﺎﺕ ﻣﻊ ﺍﻟﻨﺼﻒ ﺍﻟﺜﺎﱐ ﻣﻦ ﺍﻟﻘﺮﻥ ﺍﻟﻌﺸﺮﻳﻦ‪.‬‬
‫ﺇﻥ ﺗﺄﻣﻞ ﺍﻟﺘﻜﻮﻳﻦ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻷﻱ ﺩﻭﻟﺔ ﺇﺳﻼﻣﻴﺔ ﻳﻮﺿﺢ ﲤﻴﺰﻩ ﺑﺎﻟﺘﻌﺪﺩﻳﺔ ﺍﻟﻌﺮﻗﻴﺔ‪ ،‬ﻭﺍﻟﺘﻨﻮﻉ‬
‫ﺍﻟﻘﻮﻣﻲ‪ ،‬ﻭﻫﺬﺍ ﺃﻣﺮ ﺗﺎﺭﳜﻲ ﻳﻌﻮﺩ ﺇﱃ ﺍﻟﻄﺒﻴﻌﺔ ﺍﻷﺻﻠﻴﺔ ﻟﺴﻜﺎﻥ ﺗﻠﻚ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻭﺇﱃ ﻃﺒﻴﻌﺔ ﺍﻟﺪﻳﻦ‬
‫ﺍﻹﺳﻼﻣﻲ ﺍﻟﺬﻱ ﱂ ﳜﺎﻃﺐ ﺟﻨﺴﺎ ﺩﻭﻥ ﺁﺧﺮ‪ ،‬ﻭﱂ ﳝﻴﺰ ﻋﺮﻗﺎ ﻋﻦ ﻋﺮﻕ‪ ،‬ﺑﻞ ﺇﻥ ﴰﻮﻟﻴﺘﻪ ﺟﻌﻠﺖ ﺃﺑﻨﺎﺀ‬
‫ﺍﻷﻋﺮﺍﻕ ﻋﻠﻰ ﺍﺧﺘﻼﻓﻬﺎ ﺗﻌﺘﻨﻘﻪ‪ ،‬ﻭﺗﻨﺼﻬﺮ ﰲ ﺑﻮﺗﻘﺘﻪ ﻟﺘﺸﻜﻞ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﳎﺘﻤﻌﺎ ﺇﺳﻼﻣﻴﺎ‪ ،‬ﻛﻤﺎ ﺃﻥ‬
‫ﲰﺎﺣﺘﻪ‪ ،‬ﻭﺍﺣﺘﺮﺍﻣﻪ ﻟﺒﺎﻗﻲ ﺍﻷﺩﻳﺎﻥ‪ ،‬ﻭﺍﳌﺬﺍﻫﺐ ﻛﻔﻞ ﻟﻐﲑ ﺍﳌﺴﻠﻤﲔ ﺍﳊﻔﺎﻅ ﻋﻠﻰ ﺩﻳﻨﻬﻢ‪ ،‬ﻭﺍﻟﺜﺒﺎﺕ ﻋﻠﻰ‬
‫ﻋﻘﻴﺪ‪‬ﻢ‪.‬‬
‫ﻟﻜﻦ ﺍﳌﻮﻗﻊ‪ ،‬ﻭﺍﻷﳘﻴﺔ ﺍﻹﺳﺘﺮﺍﺗﻴﺠﻴﺔ ﺍﻟﱵ ﺣﻈﻲ ‪‬ﺎ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﺟﻌﻠﺘﻪ ﻣﺴﺘﻬﺪﻓﺎ ﻣﻦ ﻗﺒﻞ‬
‫ﺍﻟﻘﻮﻯ ﺍﻟﻌﺎﳌﻴﺔ ﺍﻟﻜﱪﻯ ﺍﻟﱵ ﺧﻄﻄﺖ ﺑﺎﺳﺘﻤﺮﺍﺭ ﻟﺰﻋﺰﻋﺔ ﺍﺳﺘﻘﺮﺍﺭﻩ‪ ،‬ﻭﺇﺛﺎﺭﺓ ﺍﻟﻔﺮﻗﺔ‪ ،‬ﻭﺍﻟﱰﺍﻉ ﺑﲔ ﺃﺑﻨﺎﺋﻪ‪،‬‬
‫ﻭﺑﺈﺩﺭﺍﻛﻬﺎ ﻟﻘﻴﻤﺔ ﻫﺬﺍ ﺍﻟﺘﻨﻮﻉ ﺍﻟﻌﺮﻗﻲ‪ ،‬ﻭﺍﻟﻘﻮﻣﻲ‪ ،‬ﻭﻣﺪﻯ ﺻﻼﺣﻴﺔ‪ ،‬ﻭﳒﺎﻋﺔ ﺍﺳﺘﺨﺪﺍﻣﻪ ﻟﻨﻴﻞ ﺃﻏﺮﺍﺿﻬﺎ‪،‬‬
‫ﻭﲢﻘﻴﻖ ﺃﻫﺪﺍﻓﻬﺎ؛ ﻓﺈ‪‬ﺎ ﻗﺮﺭﺕ ﺃﻥ ﲡﻌﻠﻪ ﺍﻟﻨﺎﻓﺬﺓ "ﺍﻟﱵ ﲤﺎﺭﺱ ﻋﱪﻫﺎ ﺗﺄﺛﲑﺍﺕ ﺳﻴﺎﺳﻴﺔ‪ ،‬ﻭﺃﻳﺪﻳﻮﻟﻮﺟﻴﺔ‬
‫ﳝﻜﻦ ﳍﺎ ﺃﻥ ﺗﺸﻜﻞ ﻋﺎﻣﻞ ﺻﺮﺍﻉ ﺩﺍﺧﻞ ﺑﻠﺪ ﺇﺳﻼﻣﻲ ﻣﺎ‪ ،‬ﻭﺫﻟﻚ ﻋﱪ ﺗﺼﻌﻴﺪ ﺍﳉﺎﻧﺐ ﺍﳋﺎﺹ ﺑﺎﻟﺸﻌﻮﺭ‬
‫ﺍﻟﻘﻮﻣﻲ ﻋﻨﺪ ﺃﻗﻠﻴﺔ ﻗﻮﻣﻴﺔ ﻣﺎ ﻛﻲ ﺗﻘﻮﻡ ﻫﺬﻩ ﺍﻷﻗﻠﻴﺔ ﺑﺄﻋﻤﺎﻝ ﺍﻟﺘﻤﺮﺩ‪ ،‬ﻭﺍﳌﻄﺎﻟﺒﺔ ﺑﺎﳊﻘﻮﻕ ﺍﻟﻘﻮﻣﻴﺔ ﳍﺎ‪ ،‬ﻋﻠﻰ‬
‫ﺍﻟﺮﻏﻢ ﻣﻦ ﺃﻥ ﺍﻟﻌﺎﻣﻞ ﺍﳌﺸﺘﺮﻙ ﺑﻴﻨﻬﺎ‪ ،‬ﻭﺑﲔ ﺍﻟﺘﻴﺎﺭ ﺍﳊﻀﺎﺭﻱ ﺍﻟﺪﻳﲏ ﺍﻟﻌﺎﻡ ﺍﻟﺬﻱ ﺗﻌﻴﺶ ﰲ ﻭﺳﻄﻪ ﻫﻮ‬
‫ﺍﻹﺳﻼﻡ")‪.(186‬‬
‫ﻭﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﻛﻮﻥ ﺍﻟﺘﻨﻮﻉ ﺍﻟﻌﺮﻗﻲ ﻋﺎﻣﻼ ﺇﳚﺎﺑﻴﺎ ﻳﻜﺴﺐ ﺍﻟﺒﻠﺪ ﻗﻮﺓ‪ ،‬ﻭﺛﺮﺍﺀ ﰲ ﺍﻟﻘﻮﻣﻴﺎﺕ‪،‬‬
‫ﻭﺗﻨﻮﻋﺎ ﰲ ﺍﻟﺜﻘﺎﻓﺎﺕ‪ ،‬ﻭﺍﻷﻋﺮﺍﻕ؛ ﻓﺈﻧﻪ ﻳﻜﻮﻥ ﻋﺎﻣﻞ ﺿﻌﻒ‪ ،‬ﻭﺗﺸﺘﺖ ﻋﻨﺪﻣﺎ ﻳﺼﺒﺢ "ﺃﺭﺿﻴﺔ ﺻﺎﳊﺔ‬
‫ﻟﻼﺳﺘﺨﺪﺍﻡ ﺍﻷﺟﻨﱯ‪ ،‬ﻭﺍﻻﺳﺘﺮﺍﺗﻴﺠﻴﺎﺕ ﺍﻟﻌﺎﳌﻴﺔ ﺍﻟﻜﱪﻯ ﺍﻟﱵ ﺗﺴﻬﻢ ﰲ ﺗﺸﺘﻴﺖ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﺗﺸﻴﻊ‬
‫ﻓﻴﻪ ﺣﺮﻛﺔ ﺍﺿﻄﺮﺍﺏ ﺩﺍﺋﻤﺔ")‪.(187‬‬
‫ﻭﻳﻔﺼﺢ ﻭﺍﻗﻊ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻋﻦ ﺃﻣﺜﻠﺔ ﻋﺪﻳﺪﺓ ﺷﺎﻫﺪﺓ ﻋﻠﻰ ﺍﺳﺘﻐﻼﻝ ﺍﻟﺪﻭﻝ ﺍﻟﻜﱪﻯ ﳍﺬﻩ‬
‫ﺍﻟﺘﻨﻮﻋﻴﺔ ﻣﻦ ﺃﺟﻞ ﺇﺛﺎﺭﺓ ﺍﳌﺸﻜﻼﺕ‪ ،‬ﻭﺍﻟﺼﺮﺍﻋﺎﺕ ﺇﻣﺎ ﰲ ﺑﻠﺪ ﺇﺳﻼﻣﻲ ﻭﺍﺣﺪ؛ ﻛﻤﺎ ﻓﻌﻠﺖ ﻓﺮﻧﺴﺎ‬
‫ﺑﺎﻟﻨﺴﺒﺔ ﻟﻘﻀﻴﺔ ﺍﻷﻣﺎﺯﻳﻎ )ﺍﻟﱪﺑﺮ( ﰲ ﺍﳉﺰﺍﺋﺮ‪ ،‬ﻭﺑﺮﻳﻄﺎﻧﻴﺎ ﻣﻊ ﺍﻟﺘﻨﻮﻉ ﺍﻟﻌﺮﻗﻲ ﰲ ﺑﺎﻛﺴﺘﺎﻥ‪ .‬ﻭﺇﻣﺎ ﰲ ﺑﻠﺪ‬
‫ﻭﺍﺣﺪ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﺼﺮﺍﻉ ﳝﺘﺪ ﺗﺄﺛﲑﻩ ﺇﱃ ﺑﻼﺩ ﺃﺧﺮﻯ؛ ﻛﻤﺎ ﻟﻌﺒﺖ ﺍﻟﻮﻻﻳﺎﺕ ﺍﳌﺘﺤﺪﺓ ﺍﻷﻣﺮﻳﻜﻴﺔ ﻋﻠﻰ‬
‫ﺍﻟﻘﻀﻴﺔ ﺍﻟﻜﺮﺩﻳﺔ ﰲ ﺍﻟﻌﺮﺍﻕ؛ ﻭﻫﻲ ﻗﻀﻴﺔ ﻗﻮﻣﻴﺔ ﺗﺘﻮﺯﻉ ﺑﲔ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻟﺪﻭﻝ‪ :‬ﺍﻟﻌﺮﺍﻕ‪ ،‬ﻭﺇﻳﺮﺍﻥ‪،‬‬
‫ﻭﺗﺮﻛﻴﺎ‪ ،‬ﻭﺳﻮﺭﻳﺎ‪ ،‬ﻭﺗﺘﻤﺜﻞ ﺗﺪﺧﻼﺕ ﻫﺬﻩ ﺍﻟﻘﻮﻯ ﰲ ﺇﻗﺪﺍﻣﻬﺎ ﻋﻠﻰ ﺍﺳﺘﺜﺎﺭﺓ ﻫﺬﻩ ﺍﻟﻘﻮﻣﻴﺎﺕ ﺿﺪ ﺍﻟﻨﻈﺎﻡ‬
‫ﺍﻟﺴﻴﺎﺳﻲ‪ ،‬ﻭﻣﺴﺎﻋﺪ‪‬ﺎ ﺑﻜﻞ ﺍﻹﻣﻜﺎﻧﻴﺎﺕ ﻣﻦ ﺃﺟﻞ ﺧﻠﻖ ﺟﻮ ﻣﺘﻮﺗﺮ‪ ،‬ﻭﻣﻘﻠﻖ‪ ،‬ﻭﻏﲑ ﻣﺴﺘﻘﺮ ﰲ ﺍﻟﺒﻠﺪ‪ ،‬ﺃﻭ‬
‫ﺍﻟﺒﻠﺪﺍﻥ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺣﱴ ﻭﺇﻥ ﺗﻄﻮﺭ ﺍﻷﻣﺮ ﺇﱃ ﺻﺮﺍﻋﺎﺕ ﻣﺴﻠﺤﺔ)‪.(188‬‬
‫ﻟﻘﺪ ﻟﻔﺘﺖ ﻫﺬﻩ ﺍﻟﺼﺮﺍﻋﺎﺕ ﺍﻧﺘﺒﺎﻩ ﺍﻟﻐﺰﺍﱄ ﲟﺎ ﺃﺳﻔﺮﺕ ﻋﻨﻪ ﻣﻦ ﺿﺤﺎﻳﺎ ﻛﺎﻧﻮﺍ ﰲ ﻛﻞ ﺍﻷﺣﻮﺍﻝ‬
‫ﻣﻦ ﺃﺑﻨﺎﺀ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺁﳌﻪ ﻛﺜﲑﺍ ﺃﻥ ﲢﺪﺙ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻧﺘﻴﺠﺔ ﻷﺳﺒﺎﺏ ﻏﲑ ﻣﻨﻄﻘﻴﺔ‪ ،‬ﻭﻻ ﻣﻘﻨﻌﺔ‪ ،‬ﻭﻻ‬
‫ﺳﻨﺎﺩ ﳍﺎ ﺇﻻ ﺩﻋﻮﻯ ﺍﳉﺎﻫﻠﻴﺔ‪ ،‬ﻣﺆﻛﺪﺍ ﺃﻥ ﺍﻹﺳﻼﻡ "ﻻ ﻳﻌﺮﻑ ﻓﺮﻭﻗﺎ ﺑﲔ ﺃﺑﻨﺎﺋﻪ ﻣﻦ ﺍﳍﻨﻮﺩ‪ ،‬ﻭﺍﻷﺗﺮﺍﻙ‪،‬‬
‫ﻭﺍﻟﻔﺮﺱ‪ ،‬ﻭﺍﻟﻌﺮﺏ‪ ،‬ﻭﺍﻟﱪﺑﺮ‪ .‬ﺑﻴﺪ ﺃﻥ ﺃﺻﺤﺎﺏ ﺍﳌﻄﺎﻣﻊ ﻻ ﻳﺒﺎﻟﻮﻥ ﰲ ﺳﺒﻴﻞ ﲤﺰﻳﻖ ﺍﻷﻣﺔ ﺍﻟﻜﱪﻯ ﺑﺈﺛﺎﺭﺓ‬
‫ﻧﻌﺮﺍﺕ ﻻ ﲣﺪﻡ ﺍﳉﻤﺎﻫﲑ‪ ،‬ﻭﻻ ﻳﺼﻠﺢ ‪‬ﺎ ﺩﻳﻦ‪ ،‬ﻭﻻ ﻳﻨﺘﻔﻊ ‪‬ﺎ ﺍﻟﻌﺎﱂ")‪.(189‬‬
‫ﻭﺇﺿﺎﻓﺔ ﺇﱃ ﻫﺬﻩ ﺍﻟﺼﺮﺍﻋﺎﺕ ﺍﻟﱵ ﺗﻨﺸﺄ ﻋﻦ ﺃﺳﺒﺎﺏ ﻋﺮﻗﻴﺔ‪ ،‬ﻫﻨﺎﻙ ﺻﺮﺍﻋﺎﺕ ﺃﺧﺮﻯ ﺃﺳﺒﺎ‪‬ﺎ‬
‫ﺩﻳﻨﻴﺔ؛ ﻛﻤﺎ ﻫﻮ ﺍﻟﺸﺄﻥ ﻣﻊ ﺍﻟﱰﺍﻋﺎﺕ ﺍﳌﻌﻘﺪﺓ‪ ،‬ﻭﺍﻟﺪﻣﻮﻳﺔ ﺍﻟﱵ ﺍﺳﺘﻤﺮﺕ ﻟﻔﺘﺮﺓ ﻃﻮﻳﻠﺔ ﺑﲔ ﺍﻟﺴﻠﻄﺎﺕ‬
‫ﺍﻟﺴﻴﺎﺳﻴﺔ‪ ،‬ﻭﺍﳊﺮﻛﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﻋﺪﺓ ﺑﻠﺪﺍﻥ ﺇﺳﻼﻣﻴﺔ ﻟﻌﻞ ﺃﺷﺪﻫﺎ‪ ،‬ﻭﺃﻋﻨﻔﻬﺎ ﺍﻷﺣﺪﺍﺙ ﺍﻟﱵ ﺟﺮﺕ‬
‫) ‪ (186‬اﻟﻤﺮﺟﻊ اﻟﺴﺎﺑﻖ‪ ،‬ص‪.196 :‬‬
‫) ‪ (187‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ص‪.197 :‬‬
‫) ‪ (188‬أﻧﻈﺮ‪ :‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ص‪.197 :‬‬
‫) ‪ (189‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻹﺳﻼم واﻟﻄﺎﻗﺎت اﻟﻤﻌﻄﻠﺔ‪) ،‬ﺑﺎﺗﻨﺔ‪ ،‬اﻟﺰﻳﺘﻮﻧﺔ ﻟﻺﻋﻼم واﻟﻨﺸﺮ‪ ،‬د‪.‬ط‪1987 ،‬م( ص‪.148 :‬‬
‫ﰲ ﻣﺼﺮ‪ ،‬ﻭﺍﳉﺰﺍﺋﺮ‪ ،‬ﺃﻭ ﺍﻟﺼﺮﺍﻋﺎﺕ ﺍﳉﺎﺭﻳﺔ ﰲ ﺍﻟﺴﻮﺩﺍﻥ ﺑﲔ ﺍﻟﺸﻤﺎﻝ‪ ،‬ﻭﺍﳉﻨﻮﺏ؛ ﻭﺍﻟﻘﺎﺋﻤﺔ ﺃﺳﺎﺳﺎ ﻋﻠﻰ‬
‫ﺇﺷﻜﺎﻟﻴﺔ ﺗﻘﺴﻴﻢ ﺍﻟﺴﻮﺩﺍﻥ ﺇﱃ ﴰﺎﻝ ﺇﺳﻼﻣﻲ‪ ،‬ﻭﺟﻨﻮﺏ ﻣﺴﻴﺤﻲ)‪.(190‬‬
‫ﻭﻗﺪ ﺫﻛﺮ ﺍﻟﻐﺰﺍﱄ ﺇﺣﺪﻯ ﻫﺬﻩ ﺍﻟﺼﺮﺍﻋﺎﺕ ﺍﻟﱵ ﺣﺪﺛﺖ ﺑﺎﺳﻢ ﺍﻟﺪﻳﻦ ﻓﻘﺎﻝ‪" :‬ﻭﻗﺪ ﺭﻣﻘﺖ ﻣﺎ ﺷﺠﺮ ﺑﲔ‬
‫ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺧﻼﻓﺎﺕ ﺩﺍﻣﻴﺔ ﻓﻠﻢ ﺃﺭ ﻫﻨﺎﻟﻚ ﻋﻠﺔ ﺩﻳﻨﻴﺔ ﳏﺘﺮﻣﺔ ﺗﺬﻛﺮ ﻟﺘﱪﻳﺮ ﻫﺬﻩ ﺍﺠﻤﻟﺎﺯﺭ‪ ،‬ﻭﺍﺳﺘﺒﻘﺎﺀ ﻫﺬﻩ‬
‫ﺍﻟﻔﺮﻗﺔ‪ .‬ﰲ ﻳﻮﻡ ﻭﺍﺣﺪ ﺳﻘﻂ ﲦﺎﻧﻴﺔ ﻋﺸﺮ ﺃﻟﻒ ﻗﺘﻴﻞ ﰲ ﻣﻌﺮﻛﺔ ﺑﲔ ﺍﻟﺸﻴﻌﺔ‪ ،‬ﻭﺍﻟﺴﻨﺔ ﺩﺍﺭﺕ ﺭﺣﺎﻫﺎ ﰲ‬
‫ﺁﺳﻴﺎ ﺍﻟﺼﻐﺮﻯ… ﻭﻏﺮﻳﺐ ﺃﻥ ﳜﺘﻔﻲ ﻫﺬﺍ ﺍﻟﱰﺍﻉ ﺍﻟﺴﻴﺎﺳﻲ ﻭﺭﺍﺀ ﺛﻮﺏ ﺍﻟﺘﺪﻳﻦ! ﻣﺎ ﺩﺧﻞ ﺍﻟﺪﻳﻦ ﰲ ﻫﺬﻩ‬
‫ﺍﳌﻌﺎﺭﻙ؟")‪.(191‬‬
‫ﻭﻫﻨﺎﻙ ﺻﺮﺍﻋﺎﺕ ﺩﺍﺧﻠﻴﺔ ﺃﺧﺮﻯ ﺗﻀﻤﻬﺎ ﺑﻠﺪﺍﻥ ﺇﺳﻼﻣﻴﺔ ﻋﺪﻳﺪﺓ‪ ،‬ﻭﺍﻷﻛﻴﺪ ﻫﻮ ﺃﻥ ﻛﻞ ﻫﺬﻩ‬
‫ﺍﻟﺼﺮﺍﻋﺎﺕ ﻻ ﺗﻨﺒﺜﻖ ﻣﻦ ﻓﺮﺍﻍ ﺑﻞ ﺇ‪‬ﺎ ﺗﻨﻄﻠﻖ ﻣﻦ ﺃﺳﺒﺎﺏ‪ ،‬ﻭﳏﺮﻛﺎﺕ ﺗﺪﻓﻊ ‪‬ﺎ ﺇﱃ ﻫﺬﺍ ﺍﳌﺴﺎﺭ‪ ،‬ﻭﺇﺫﺍ‬
‫ﻛﻨﺖ ﻗﺪ ﺫﻛﺮﺕ ﺇﺣﺪﻯ ﻫﺬﻩ ﺍﻷﺳﺒﺎﺏ؛ ﻭﻫﻲ ﺗﺪﺧﻞ ﺍﻟﻘﻮﻯ ﺍﻟﻜﱪﻯ‪ ،‬ﻓﺈﻥ ﻫﻨﺎﻙ ﺃﺳﺒﺎﺑﺎ ﺃﺧﺮﻯ‬
‫ﺫﻛﺮﻫﺎ ﺳﺎﻣﻲ ﺍﳋﺰﻧﺪﺍﺭ ﻓﻴﻤﺎ ﳜﺺ ﺍﻟﺼﺮﺍﻋﺎﺕ ﺍﻟﺪﺍﺧﻠﻴﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﻟﻜﻨﲏ ﺃﺫﻛﺮﻫﺎ ﻫﻨﺎ ﺑﺎﻋﺘﺒﺎﺭﻫﺎ‬
‫ﺣﺴﺐ ﺭﺃﻳﻲ‪ -‬ﺻﺎﳊﺔ ﻷﻥ ﺗﻌﺪ ﺃﺳﺒﺎﺑﺎ ﻟﻠﺼﺮﺍﻋﺎﺕ ﺍﻟﺪﺍﺧﻠﻴﺔ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﺃﲨﻊ‪ ،‬ﻭﻫﺬﻩ‬‫ﺍﻷﺳﺒﺎﺏ ﺗﺘﻮﺯﻉ ﻋﻠﻰ ﻣﺴﺘﻮﻳﲔ)‪:(192‬‬
‫ﺃﻭﻻ‪ -‬ﻣﺴﺘﻮﻯ ﺍﻷﺳﺒﺎﺏ ﺃﻭ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺪﺍﺧﻠﻴﺔ‪ :‬ﻭﻫﻲ‪:‬‬
‫ﺃ ‪ -‬ﺃﺯﻣﺔ ﺍﻟﺸﺮﻋﻴﺔ ﻟﻠﺴﻠﻄﺔ ﺍﻟﺴﻴﺎﺳﻴﺔ ﺍﳊﺎﻛﻤﺔ‪.‬‬
‫ﺏ‪ -‬ﻏﺮﺑﺔ ﺍﻟﺴﻠﻄﺔ ﺍﻟﺴﻴﺎﺳﻴﺔ ﺳﻴﺎﺳﻴﺎ‪ ،‬ﻭﺛﻘﺎﻓﻴﺎ ﻋﻦ ﳏﻴﻄﻬﺎ ﺍﻟﺸﻌﱯ‪.‬‬
‫ﺝ‪ -‬ﺍﳉﻬﻞ ﺑﺎﻟﺪﻳﻦ‪ ،‬ﻭﺍﳉﻬﻞ ﺑﺎﻟﺘﺎﺭﻳﺦ ﺍﻟﺴﻴﺎﺳﻲ ﻟﻠﻤﺠﺘﻤﻊ ﺍﻟﻌﺮﻗﻲ‪.‬‬
‫ﺩ‪ -‬ﻏﻴﺎﺏ ﻭﺿﻮﺡ ﺍﻟﻌﻼﻗﺔ ﺍﻟﺘﻌﺎﻗﺪﻳﺔ ﺍﻟﻌﺎﺩﻟﺔ ﺑﲔ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻭﻃﻮﺍﺋﻔﻬﺎ ﺍﳌﺨﺘﻠﻔﺔ‪.‬‬
‫ﻩ‪ -‬ﺍﻟﺘﻜﻮﻳﻦ ﺍﻟﻘﺴﺮﻱ ﻟﻠﺪﻭﻟﺔ ﺍﻟﻘﻄﺮﻳﺔ ﰲ ﺍﻟﻌﺎﱂ ﺍﻟﻌﺮﰊ )ﺃﺯﻣﺔ ﺍﻟﺪﻭﻟﺔ ﺍﻟﻘﻄﺮﻳﺔ(‪.‬‬
‫ﻭ‪ -‬ﻏﻴﺎﺏ ﺍﻟﻀﺎﺑﻂ ﺍﳊﻀﺎﺭﻱ ﻋﻨﺪ ﺍﻻﺧﺘﻼﻑ‪.‬‬
‫ﻱ‪ -‬ﺩﻭﺭ ﺍﻟﻨﺨﺒﺔ ﰲ ﺍﻟﻨﻈﺎﻡ ﺍﻟﺴﻴﺎﺳﻲ‪ ،‬ﺃﻭ ﺍﻷﻗﻠﻴﺎﺕ‪.‬‬
‫ﻝ‪ -‬ﻭﺟﻮﺩ ﺇﺷﻜﺎﻟﻴﺎﺕ ﰲ ﺍﻟﻔﻜﺮ ﺍﻟﻌﺮﰊ ﺍﳌﻌﺎﺻﺮ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ -‬ﻣﺴﺘﻮﻯ ﺍﻷﺳﺒﺎﺏ ﺃﻭ ﺍﻟﻌﻮﺍﻣﻞ ﺍﳋﺎﺭﺟﻴﺔ‪ :‬ﻭﻫﻲ‪:‬‬
‫ﺃ ‪ -‬ﺍﻟﺪﻭﺭ ﺍﻟﺴﻠﱯ ﻟﻼﺳﺘﺸﺮﺍﻕ‪ ،‬ﻭﺍﻟﺘﺒﺸﲑ‪ ،‬ﻭﺍﻻﺳﺘﻌﻤﺎﺭ ﰲ ﺍﻟﻌﺎﱂ ﺍﻟﻌﺮﰊ‪.‬‬
‫) ‪ (190‬ﻓﻬﺪ ﺁل ﺛﺎﻧﻲ‪ :‬اﻟﻌﺎﻟﻢ اﻹﺳﻼﻣﻲ دراﺳﺎت ﺟﻴﻮ ﺳﺘﺮاﺗﻴﺠﻴﺔ‪ ،‬وﺟﻴﻮ ﺑﻮﻟﻴﺘﻴﻜﻴﺔ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ص‪.141 :‬‬
‫) ‪ (191‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻹﺳﻼم واﻟﻄﺎﻗﺎت اﻟﻤﻌﻄﻠﺔ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.147 :‬‬
‫) ‪ (192‬ﺳﺎﻣﻲ اﻟﺨﺰﻧﺪار‪ :‬أﺳﺒﺎب وﻣﺤﺮآﺎت اﻟﺼﺮاﻋﺎت اﻟﺪاﺧﻠﻴﺔ اﻟﻌﺮﺑﻴﺔ‪ ،‬ﻋﻠﻰ ﻣﻮﻗﻊ اﻹﻧﺘﺮﻧﺖ ‪:‬‬
‫‪http://aljazeera.net/in–depth/fights/2001/11/11–28–1.htm‬‬
‫ﺏ‪ -‬ﺍﺿﻄﺮﺍﺏ ﺍﻷﻣﻦ ﺍﻹﻗﻠﻴﻤﻲ‪ ،‬ﻭﺍﻟﺼﺮﺍﻋﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﻌﺮﺑﻴﺔ‪.‬‬
‫ﺝ‪ -‬ﺍﻟﺘﻨﺎﻓﺲ ﺑﲔ ﺍﻟﻘﻮﻯ ﺍﻟﺪﻭﻟﻴﺔ ﺣﻮﻝ ﺍﻟﻨﻔﻮﺫ ﰲ ﺍﻟﻌﺎﱂ ﺍﻟﻌﺮﰊ ﺇﺑﺎﻥ ﺍﳊﺮﺏ ﺍﻟﺒﺎﺭﺩﺓ‪.‬‬
‫ﺩ‪ -‬ﺍﻟﺪﻭﺭ ﺍﻟﺼﻬﻴﻮﱐ‪ ،‬ﻭﺍﻟﺼﺮﺍﻋﺎﺕ ﺍﻟﺪﺍﺧﻠﻴﺔ ﺍﻟﻌﺮﺑﻴﺔ‪.‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﱐ‪ :‬ﺍﻟﺼﺮﺍﻋﺎﺕ ﺍﳋﺎﺭﺟﻴﺔ )ﺑﲔ ﺍﻟﺪﻭﻝ ﺍﻹﺳﻼﻣﻴﺔ(‬
‫ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﺒﻠﺪﺍﻥ ﺍﻹﺳﻼﻣﻴﺔ ﺗﻌﺮﻑ ﺃﺷﻜﺎﻻ ﻋﺪﻳﺪﺓ ﻣﻦ ﺍﻟﺼﺮﺍﻋﺎﺕ ﺍﻟﺪﺍﺧﻠﻴﺔ؛ ﻓﺈ‪‬ﺎ ﺗﻌﺮﻑ ﺃﻳـﻀﺎ‬
‫ﺻﺮﺍﻋﺎﺕ ﻛﺜﲑﺓ‪ ،‬ﻭﻧﺰﺍﻋﺎﺕ ﻋﺪﻳﺪﺓ ﺧﺎﺭﺟﻴﺔ ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ‪ ،‬ﻭ"ﳝﻜﻦ ﺍﻟﻘﻮﻝ ﺃﻥ ﺩﻭﻝ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﱂ‬
‫ﲣﻞ ﻣﻦ ﺍﻟﺼﺮﺍﻉ ﺍﻟﺒﻴﲏ ﻣﻨﺬ ﺃﺭﺑﻌﻴﻨﻴﺎﺕ ﻫﺬﺍ ﺍﻟﻘﺮﻥ‪ ،‬ﻭﻫﻲ ﺍﻟﻔﺘﺮﺓ ﺍﻟﱵ ﺑﺪﺃﺕ ﺗﻈﻬﺮ ﻓﻴﻬﺎ ﺩﻭﻝ ﺇﺳﻼﻣﻴﺔ‬
‫ﻣﻌﺎﺻﺮﺓ‪ ،‬ﻣﺜﻞ ﺑﺎﻛﺴﺘﺎﻥ ﺍﳌﻨﻔﺼﻠﺔ ﻋﻦ ﺍﳍﻨﺪ ﺳﻨﺔ ‪1947‬ﻡ‪ .‬ﻭﺑﺎﻟﻨﻈﺮ ﻟﻠﺤﻘﺐ ﺍﻟﺰﻣﻨﻴﺔ ﺍﳌﺘﻌﺎﻗﺒﺔ ﻧﺮﻯ‬
‫ﻣﻴﻼﺩ ﻧﺰﺍﻉ ﺟﺪﻳﺪ ﻣﻊ ﻣﻴﻼﺩ ﻛﻞ ﺩﻭﻟﺔ ﺇﺳﻼﻣﻴﺔ ﺟﺪﻳﺪﺓ ﺗﻘﺮﻳﺒﺎ‪.‬‬
‫ﻓﻔﻲ ﺍﻟﺴﻨﻮﺍﺕ‪1949 – 1940 :‬ﻡ ﻛﺎﻧﺖ ﻫﻨﺎﻙ ﺃﺭﺑﻊ ﺩﻭﻝ ﺇﺳﻼﻣﻴﺔ ﻣﺘﻨﺎﺯﻋﺔ ﻫﻲ‪ :‬ﺃﻓﻐﺎﻧـﺴﺘﺎﻥ‪،‬‬
‫ﺑﺎﻛﺴﺘﺎﻥ‪ ،‬ﺍﻟﺴﻌﻮﺩﻳﺔ‪ ،‬ﺇﻣﺎﺭﺓ ﺃﺑﻮ ﻇﱯ‪ .‬ﻭﲟﺘﺎﺑﻌﺔ ﺍﻟﻌﻘﻮﺩ ﺍﳌﺘﺘﺎﻟﻴﺔ ﻧﻼﺣﻆ ﺍﻵﰐ‪:‬‬
‫ﻣﻦ ‪ 1950‬ﺇﱃ ‪1959‬ﻡ‪ :‬ﺗﻨﺎﺯﻋﺖ ﺗﺴﻊ ﺩﻭﻝ ﺇﺳﻼﻣﻴﺔ ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ‪.‬‬
‫ﻣﻦ ‪ 1960‬ﺇﱃ ‪1969‬ﻡ‪ :‬ﺍﺭﺗﻔﻊ ﻋﺪﺩ ﺍﻟﺪﻭﻝ ﺍﳌﺘﻨﺎﺯﻋﺔ ﺇﱃ ‪ 21‬ﺩﻭﻟﺔ‪.‬‬
‫ﻣﻦ ‪ 1970‬ﺇﱃ ‪1979‬ﻡ‪ :‬ﻭﺻﻞ ﺍﻟﻌﺪﺩ ﺇﱃ ‪ 22‬ﺩﻭﻟﺔ‪.‬‬
‫ﻣﻦ ‪ 1980‬ﺇﱃ ‪1989‬ﻡ‪ :‬ﻧﻘﺺ ﺍﻟﻌﺪﺩ ﺩﻭﻟﺔ ﻭﺍﺣﺪﺓ ﻟﻴﻌﻮﺩ ﺇﱃ ‪ 21‬ﺩﻭﻟﺔ‪.‬‬
‫ﻣﻦ ‪ 1990‬ﺇﱃ ‪1999‬ﻡ‪ :‬ﺑﻘﻲ ﺍﻟﻌﺪﺩ ﻛﻤﺎ ﻫﻮ ‪ 21‬ﺩﻭﻟﺔ‪.‬‬
‫…ﻭﺑﺎﻟﻨﻈﺮ ﺇﱃ ﻋﺪﺩ ﻭﻗﻮﻉ ﺍﻟﱰﺍﻋﺎﺕ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﳒﺪ ﺃﻥ ‪ 127‬ﻧﺰﺍﻋﺎ ﻭﻗﻌـﺖ ﰲ ﻓﺘـﺮﺓ‬
‫ﺯﻣﻨﻴﺔ ﺗﺰﻳﺪ ﻋﻦ ﺳﺘﺔ ﻋﻘﻮﺩ )‪2000–1940‬ﻡ( ﺷﺎﺭﻛﺖ ﻓﻴﻪ ‪ 37‬ﺩﻭﻟﺔ ﺇﺳﻼﻣﻴﺔ")‪.(193‬‬
‫ﺇﻥ ﺃﻏﻠﺐ ﺍﻟﱰﺍﻋﺎﺕ ﺍﻟﱵ ﻭﻗﻌﺖ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ؛ ﻛﺎﻥ ﻣﺮﺩﻫﺎ ﺇﱃ ﺍﻻﺧﺘﻼﻑ ﺣـﻮﻝ ﺍﳊـﺪﻭﺩ‬
‫ﺍﻟﺴﻴﺎﺳﻴﺔ‪ ،‬ﺃﻭ ﺍﳋﻼﻑ ﺣﻮﻝ ﻣﻨﺎﻃﻖ ﻣﻌﻴﻨﺔ‪ ،‬ﺃﻭ ﺍﻻﺧﺘﻼﻑ ﺣﻮﻝ ﺍﻗﺘﺴﺎﻡ ﺑﻌﺾ ﺍﳌﻮﺍﺭﺩ ﺍﳌﺎﺋﻴﺔ‪ ،‬ﻭﻣﻦ‬
‫ﺃﻫﻢ ﺍﻟﱰﺍﻋﺎﺕ ﺍﻟﱵ ﻻ ﺗﺰﺍﻝ ﻗﺎﺋﻤﺔ ﺇﱃ ﻳﻮﻣﻨﺎ ﻫﺬﺍ ﺩﻭﻥ ﺗﺴﻮﻳﺔ ﻣﺎ ﻳﺄﰐ)‪:(194‬‬
‫‪ -1‬ﺍﻟﱰﺍﻉ ﺑﲔ ﻛﻞ ﻣﻦ ﺗﺮﻛﻴﺎ‪ ،‬ﻭﺳﻮﺭﻳﺎ‪ ،‬ﻭﺍﻟﻌﺮﺍﻕ ﻣﻦ ﺃﺟﻞ ﺍﻗﺘﺴﺎﻡ ﻣﻴﺎﻩ ‪‬ﺮ ﺍﻟﻔﺮﺍﺕ‪.‬‬
‫) ‪ (193‬إﺳﻤﺎﻋﻴﻞ ﻣﺤﻤﺪ‪ :‬اﻟﻨﺰاﻋﺎت ﻓﻲ اﻟﻌﺎﻟﻢ اﻹﺳﻼﻣﻲ ﺿﺤﺎﻳﺎﻩ ‪ 600‬أﻟﻒ ﻗﺘﻴﻞ ﻋﻠﻰ اﻟﻤﻮﻗﻊ‪:‬‬
‫‪http://www.aljazeera.net/in–depth/oic/2000/11/11–27–2–htm‬‬
‫) ‪ (194‬ﻓﻬﺪ ﺁل ﺛﺎﻧﻲ‪ :‬اﻟﻌﺎﻟﻢ اﻹﺳﻼﻣﻲ دراﺳﺎت ﺟﻴﻮﺳﺘﺮاﺗﻴﺠﻴﺔ‪ ،‬وﺟﻴﻮﺑﻮﻟﻴﺘﻴﻜﻴﺔ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ص‪.150 /142 :‬‬
‫‪ -2‬ﺍﻟﱰﺍﻉ ﺑﲔ ﺗﺮﻛﻴﺎ‪ ،‬ﻭﺍﻟﻌﺮﺍﻕ ﻣﻦ ﺃﺟﻞ ﺍﻗﺘﺴﺎﻡ ﻣﻴﺎﻩ ‪‬ﺮ ﺩﺟﻠﺔ‪.‬‬
‫‪ -3‬ﺍﻟﱰﺍﻉ ﺑﲔ ﻣﻮﺭﻳﺘﺎﻧﻴﺎ‪ ،‬ﻭﺍﻟﺴﻨﻐﺎﻝ ﻣﻦ ﺃﺟﻞ ﺍﻗﺘﺴﺎﻡ ﻣﻴﺎﻩ ‪‬ﺮ ﺍﻟﺴﻨﻐﺎﻝ‪.‬‬
‫"ﻭﰲ ﻫﺬﺍ ﺍﻟﺼﺪﺩ ‪-‬ﺍﻟﱰﺍﻉ ﺑﺴﺒﺐ ﺍﳌﻴﺎﻩ‪ -‬ﻭﰲ ﺗﻘﺮﻳﺮ ﻟﻸﻣﻢ ﺍﳌﺘﺤﺪﺓ ﺻﺪﺭ ﻣﺆﺧﺮﺍ ﺣﺬﺭ ﻣﻦ ﺍﻧﺪﻻﻉ‬
‫ﺣﺮﻭﺏ ﻣﻦ ﺃﺟﻞ ﺍﳌﻴﺎﻩ ﺑﲔ ﺍﻟﺪﻭﻝ ﺍﻟﱵ ﺗﺸﺘﺮﻙ ﰲ ﻣﻨﺎﺑﻊ ﺍﻷ‪‬ﺎﺭ‪ ،‬ﻛﻤﺎ ﺣﺬﺭ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻴﻠﻴـﻪ ‪-‬‬
‫ﺧﺒﲑ ﰲ ﻣﺼﺎﺩﺭ ﺍﳌﻴﺎﻩ ﰲ ﺑﻨﻚ ﺍﻟﺘﻨﻤﻴﺔ ﺍﻹﻓﺮﻳﻘﻲ‪ -‬ﻣﻦ ﺃﻥ ﺍﺭﺗﻔﺎﻉ ﺍﻟﻄﻠﺐ ﻋﻠﻰ ﺍﳌﻴﺎﻩ ﻗـﺪ ﻳـﺆﺩﻱ‬
‫ﻹﺷﻌﺎﻝ ﻧﺰﺍﻋﺎﺕ ﻣﺴﻠﺤﺔ ﰲ ﺍﳌﺴﺘﻘﺒﻞ")‪.(195‬‬
‫‪ -4‬ﺍﻟﱰﺍﻉ ﺑﲔ ﺍﳌﻤﻠﻜﺔ ﺍﳌﻐﺮﺑﻴﺔ‪ ،‬ﻭﺟﺒﻬﺔ ﺍﻟﺒﻮﻟﻴﺴﺎﺭﻳﻮ ﺣﻮﻝ ﺍﻟﺼﺤﺮﺍﺀ ﺍﻟﻐﺮﺑﻴﺔ‪.‬‬
‫‪ -5‬ﺍﻟﱰﺍﻉ ﺑﲔ ﺇﻳﺮﺍﻥ‪ ،‬ﻭﺩﻭﻝ ﺍﳋﻠﻴﺞ ﺍﻟﻌﺮﰊ ﺣﻮﻝ ﺍﳉﺰﺭ ﺍﻟﻌﺮﺑﻴﺔ‪ :‬ﻃﻨﺐ ﺍﻟﻜﱪﻯ‪ ،‬ﻭﺍﻟﺼﻐﺮﻯ‪ ،‬ﻭﺃﺑﻮ‬
‫ﻣﻮﺳﻰ‪.‬‬
‫‪ -6‬ﺍﳋﻼﻑ ﺑﲔ ﺍﳉﺰﺍﺋﺮ‪ ،‬ﻭﺍﳌﻐﺮﺏ ﺣﻮﻝ ﺍﻟﺼﺤﺮﺍﺀ ﺍﻟﻐﺮﺑﻴﺔ‪.‬‬
‫‪ -7‬ﺍﻟﱰﺍﻉ ﺑﲔ ﺃﻓﻐﺎﻧﺴﺘﺎﻥ‪ ،‬ﻭﺑﺎﻛﺴﺘﺎﻥ ﺣﻮﻝ ﺇﻗﻠﻴﻢ ﺳﺮﺣﺪ ﺍﳊﺪﻭﺩﻱ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺑﻌﺾ ﺍﻟﱰﺍﻋﺎﺕ ﺑﲔ ﺍﻟﺪﻭﻝ ﺍﻹﺳﻼﻣﻴﺔ ﻗﺪ ﺑﻘﻴﺖ ﰲ ﺇﻃﺎﺭ ﺍﳋﻼﻑ ﺍﻟـﺴﻴﺎﺳﻲ؛ ﻓـﺈﻥ‬
‫ﺑﻌﻀﻬﺎ ﺍﻵﺧﺮ ﻗﺪ ﲢﻮﻝ ﺇﱃ ﺻﺮﺍﻋﺎﺕ ﻋﺴﻜﺮﻳﺔ‪ ،‬ﻭﻧﺰﺍﻋﺎﺕ ﺩﺍﻣﻴﺔ‪ ،‬ﻛﻤﺎ ﺣﺪﺙ ﺑﺎﻟﻨـﺴﺒﺔ ﳊـﺮﺏ‬
‫ﺍﳋﻠﻴﺞ ﺍﻷﻭﱃ ﺑﲔ ﺇﻳﺮﺍﻥ‪ ،‬ﻭﺍﻟﻌﺮﺍﻕ‪ ،‬ﻭﺣﺮﺏ ﺍﳋﻠﻴﺞ ﺍﻟﺜﺎﻧﻴﺔ ﺑﲔ ﺍﻟﻌﺮﺍﻕ‪ ،‬ﻭﺍﻟﻜﻮﻳﺖ‪.‬‬
‫ﻭﻓﻴﻤﺎ ﻳﺄﰐ ﺟﺪﻭﻝ ﻷﻛﺜﺮ ﺍﻟﺪﻭﻝ ﺍﻹﺳﻼﻣﻴﺔ ﻧﺰﺍﻋﺎ)‪:(196‬‬
‫ﻋﺪﺩ ﺃﻃﺮﺍﻑ ﺍﻟﱰﺍﻉ‬
‫ﻋﺪﺩ ﺍﻟﱰﺍﻋﺎﺕ‬
‫ﺍﻟﺒﻠـﺪ‬
‫‪6‬‬
‫‪14‬‬
‫ﺍﻟﻌﺮﺍﻕ‬
‫‪3‬‬
‫‪9‬‬
‫ﺇﻳﺮﺍﻥ‬
‫‪5‬‬
‫‪8‬‬
‫ﺍﻟﺴﻌﻮﺩﻳﺔ‬
‫‪2‬‬
‫‪8‬‬
‫ﺍﻟﻜﻮﻳﺖ‬
‫) ‪ (195‬ﺑﺪون ذآﺮ اﻟﻤﺆﻟﻒ‪ :‬اﻟﻤﻴﺎﻩ ﻗﺪ ﺗﺴﺒﺐ اﻟﻨﺰاﻋﺎت اﻟﻤﺴﻠﺤﺔ ﻓﻲ إﻓﺮﻳﻘﻴﺎ‪ ،‬ﻋﻠﻰ ﻣﻮﻗﻊ اﻹﻧﺘﺮﻧﺖ ‪:‬‬
‫‪http://www.annabaa.org/nbanews/14/56.htm‬‬
‫) ‪ (196‬إﺳﻤﺎﻋﻴﻞ ﻣﺤﻤﺪ‪ :‬اﻟﻨﺰاﻋﺎت ﻓﻲ اﻟﻌﺎﻟﻢ اﻹﺳﻼم ﺿﺤﺎﻳﺎﻩ ‪ 600‬أﻟﻒ ﻗﺘﻴﻞ )ﻣﻮﻗﻊ ﺳﺎﺑﻖ(‪.‬‬
‫‪4‬‬
‫‪5‬‬
‫ﻣﺼﺮ‬
‫‪1‬‬
‫‪4‬‬
‫ﺃﻓﻐﺎﻧﺴﺘﺎﻥ‬
‫‪1‬‬
‫‪4‬‬
‫ﺑﺎﻛﺴﺘﺎﻥ‬
‫‪3‬‬
‫‪4‬‬
‫ﺍﳉﺰﺍﺋﺮ‬
‫‪2‬‬
‫‪4‬‬
‫ﻗﻄﺮ‬
‫‪4‬‬
‫‪4‬‬
‫ﻟﻴﺒﻴﺎ‬
‫‪3‬‬
‫‪4‬‬
‫ﻣﺎﱄ‬
‫ﺑﻌﺪ ﻫﺬﺍ ﺍﻟﻌﺮﺽ ﺍﳌﻮﺟﺰ ﻷﻫﻢ ﻣﺎ ﳝﻴﺰ ﺍﻟﻮﺍﻗﻊ ﺍﻷﻣـﲏ ﰲ ﺍﻟﻌـﺎﱂ ﺍﻹﺳـﻼﻣﻲ؛ ﳝﻜـﻦ ﺍﻟﻘـﻮﻝ‬
‫ﺑﺄﻥ ﺻﻮﺭﺓ ﺍﻟﺘﺨﻠﻒ ﺍﻷﻣﲏ ﺭﺍﺳﺨﺔ ﰲ ﺩﻭﻝ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺍﻟﱵ ﻻ ﺗﻌـﺮﻑ ﺻـﺮﺍﻋﺎﺕ ﺑﻴﻨﻴـﺔ‬
‫ﻓﺤﺴﺐ‪ ،‬ﺑﻞ ﺇ‪‬ﺎ ﺗﻌﺎﻳﺶ ﺻﺮﺍﻋﺎﺕ ﺩﺍﺧﻠﻴﺔ ﺃﻳﻀﺎ‪ .‬ﻓﻜﻴﻒ ﻳﻌﻘﻞ ﺃﻥ ﺗﻀﻢ ﺑﲔ ﺣﺪﻭﺩﻫﺎ ﺻـﺮﺍﻋﺎﺕ‬
‫ﻫﻲ ﰲ ﻏﲎ ﻋﻨﻬﺎ؟ ﻭﻛﻴﻒ ﳍﺎ ﺃﻥ ﺗﺪﺧﻞ ﰲ ﻧﺰﺍﻋﺎﺕ ﻣﺴﺘﻤﺮﺓ ﻣﻊ ﺩﻭﻝ ﺃﺧﺮﻯ ﻳﺮﺑﻄﻬﺎ ‪‬ﺎ ‪-‬ﺯﻳـﺎﺩﺓ‬
‫ﻋﻦ ﺍﳉﻮﺍﺭ‪-‬ﺍﻟﺮﺍﺑﻂ ﺍﻟﺮﻭﺣﻲ ﺍﻟﻌﻤﻴﻖ‪ ،‬ﻭﻫﻮ ﺍﻹﺳﻼﻡ؟ ﻟﻜﻦ ﻫﺬﺍ ﺍﻟﻮﺿﻊ ﺍﳌﺆﺳﻒ؛ ﻫﻮ ﺍﻟﻮﺍﻗﻊ ﺍﻟـﺬﻱ‬
‫ﲢﻴﺎﻩ ﺍﻟﺪﻭﻝ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﻇﻞ ﺃﻭﺿﺎﻉ ﻋﺎﳌﻴﺔ ﳝﻴﺰﻫﺎ ﺍﻻﲢﺎﺩ‪ ،‬ﻭﺍﻟﺘﻜﺘﻞ ﺑﲔ ﳐﺘﻠﻒ ﺍﻟﻘﻮﻯ ﺍﻟﻌﺎﳌﻴـﺔ‬
‫ﺑﻐﻴﺔ ﺿﻤﺎﻥ ﻣﺴﺘﻘﺒﻞ ﺃﺣﺴﻦ ﳍﺎ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﺒﻠﺪﺍﻥ ﺍﻹﺳﻼﻣﻴﺔ ﻏﲑ ﻗﺎﺩﺭﺓ ﻋﻠﻰ ﺗﻮﺣﻴﺪ ﺻـﻔﻮﻓﻬﺎ‬
‫ﺍﻟﺪﺍﺧﻠﻴﺔ‪ ،‬ﻓﻜﻴﻒ ﳍﺎ ﺃﻥ ﺗﻮﺣﺪ ﺻﻔﻮﻓﻬﺎ ﺍﳋﺎﺭﺟﻴﺔ‪ ،‬ﻭﺍﲡﺎﻫﺎ‪‬ﺎ ﺍﻟﺒﻴﻨﻴﺔ ﻟﻀﻤﺎﻥ ﺗﻜﺘﻞ ﺇﺳﻼﻣﻲ ﺳﻠﻴﻢ؟‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻮﺍﻗﻊ ﺍﻻﻗﺘﺼﺎﺩﻱ‬
‫ﻟﻠﺘﻌﺮﻑ ﻋﻠﻰ ﺍﻟﻮﺍﻗﻊ ﺍﻻﻗﺘﺼﺎﺩﻱ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ؛ ﻳﻨﺒﻐﻲ ﺩﺭﺍﺳﺔ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻷﺳﺲ ﺍﻟﱵ ﻳﻘﻮﻡ‬
‫ﻋﻠﻴﻬﺎ ﺍﻗﺘﺼﺎﺩ ﺃﻱ ﺩﻭﻟﺔ‪ ،‬ﺃﻭ ﺗﻜﺘﻞ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻟﺪﻭﻝ‪ ،‬ﻭﺃﻫﻢ ﻫﺬﻩ ﺍﻷﺳﺲ‪ :‬ﺍﻟـﺼﻨﺎﻋﺔ‪ ،‬ﺍﻟﺰﺭﺍﻋـﺔ‪،‬‬
‫ﺍﻟﺘﺠﺎﺭﺓ‪ ،‬ﺍﻟﺪﻳﻮﻥ ﺍﳋﺎﺭﺟﻴﺔ‪ ،‬ﻭﻣﺘﻮﺳﻂ ﺍﻟﺪﺧﻞ ﺍﻟﻔﺮﺩﻱ‪.‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ‪ :‬ﺍﻟﺼﻨﺎﻋﺔ‬
‫ﺗﻌﺘﱪ ﺍﻟﺼﻨﺎﻋﺔ ﻋﺼﺐ ﺍﳊﻴﺎﺓ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ‪ ،‬ﻭﻭﺍﺣﺪﺓ ﻣﻦ ﺃﺑﺮﺯ ﺍﳌﺆﺷﺮﺍﺕ ﺍﳌﻌﺘﻤﺪ ﻋﻠﻴﻬﺎ ﻟﺘﺤﺪﻳﺪ ﻣﺪﻯ‬
‫ﺗﻘﺪﻡ‪ ،‬ﺃﻭ ﲣﻠﻒ ﺍﻗﺘﺼﺎﺩ ﺩﻭﻟﺔ ﻣﺎ‪ ،‬ﻭﻣﻦ ﲦﺔ ﺍﳊﻜﻢ ﻋﻠﻰ ﺗﻠﻚ ﺍﻟﺪﻭﻟﺔ ﺑﺎﻻﻧﺘﻤﺎﺀ ﺇﱃ ﺍﻟﻌﺎﱂ ﺍﳌﺘﻘﺪﻡ‪ ،‬ﺃﻭ‬
‫ﺍﻟﻌﺎﱂ ﺍﳌﺘﺨﻠﻒ‪ .‬ﻭﻣﺮﺩ ﺫﻟﻚ؛ ﻫﻮ ﺃﻥ ﺍﻟﺼﻨﺎﻋﺔ ﺗﻠﻌﺐ ﺩﻭﺭﺍ ﻓﻌﺎﻻ ﰲ ﺗﻨﺸﻴﻂ ﺍﻟﺘﻨﻤﻴـﺔ ﺍﻻﻗﺘـﺼﺎﺩﻳﺔ‪،‬‬
‫ﻭﺇﻧﻌﺎﺵ ﻗﻄﺎﻋﺎﺕ ﻋﺪﻳﺪﺓ؛ ﻛﺘﻮﻓﲑ ﻣﻨﺎﺻﺐ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﺗﺸﻐﻴﻞ ﺭﺅﻭﺱ ﺍﻷﻣﻮﺍﻝ‪ ،‬ﻭﲢﺴﲔ ﺍﳌـﺴﺘﻮﻯ‬
‫ﺍﳌﻌﻴﺸﻲ ﳌﺨﺘﻠﻒ ﺷﺮﺍﺋﺢ ﺍﺠﻤﻟﺘﻤﻊ‪ .‬ﻭﺍﻟﺮﺍﺻﺪ ﻟﻮﺿﻊ ﺍﻟﺼﻨﺎﻋﺔ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﳚﺪ ﻧﻔـﺴﻪ ﺃﻣـﺎﻡ‬
‫ﺇﻣﻜﺎﻧﺎﺕ ﺿﺨﻤﺔ ﲤﺘﻠﻜﻬﺎ ﺃﻏﻠﺐ ﺍﻟﺒﻠﺪﺍﻥ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﻟﻜﻨﻬﺎ ﻏﲑ ﻣﺸﻐﻠﺔ‪ ،‬ﻭﻏﲑ ﻣﺴﺘﺜﻤﺮﺓ ﰲ ﳎﺎﻝ‬
‫ﺍﻟﺘﺼﻨﻴﻊ ﺍﻟﺬﻱ ﺗﺴﻴﻄﺮ ﻋﻠﻴﻪ ﺍﻟﺼﻨﺎﻋﺎﺕ ﺍﳋﻔﻴﻔﺔ ﺑﺸﻜﻞ ﻛﺒﲑ ﺟﺪﺍ‪ ،‬ﻭﺗﺒﻘﻰ ﺍﻟﺼﻨﺎﻋﺎﺕ ﺍﻟﺜﻘﻴﻠﺔ ﻗﺎﺋﻤﺔ‬
‫ﰲ ﺑﻀﻊ ﺩﻭﻝ ﺇﺳﻼﻣﻴﺔ ﻓﻘﻂ‪ ،‬ﻭﺑﺼﻮﺭﺓ ﳏﺪﻭﺩﺓ‪.‬‬
‫ﺃﻭﻻ‪ -‬ﻣﻮﺍﺭﺩ ﺍﻟﻄﺎﻗﺔ‪:‬‬
‫ﺇﻥ ﺍﳊﺪﻳﺚ ﻋﻦ ﻣﻮﺍﺭﺩ ﺍﻟﻄﺎﻗﺔ؛ ﻫﻮ ﺍﻟﺘﻄﺮﻕ ﺇﱃ ﺣﺠﻢ ﺍﻹﻣﻜﺎﻧﻴﺎﺕ ﺍﻟﻄﺎﻗﻮﻳﺔ ﺍﻟﱵ ﳝﺘﻠﻜﻬـﺎ ﺍﻟﻌـﺎﱂ‬
‫ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﺍﳌﺘﻤﺜﻠﺔ ﺃﺳﺎﺳﺎ ﰲ ﺍﻟـﻨﻔﻂ‪ ،‬ﻭﺍﻟﻐـﺎﺯ ﺍﻟﻄﺒﻴﻌـﻲ‪ ،‬ﻭﺍﻟﻔﺤـﻢ ﺍﳊﺠـﺮﻱ‪ ،‬ﻭﺍﻟﻄﺎﻗـﺔ‬
‫ﺍﻟﻜﻬﺮﻭﻣﺎﺋﻴﺔ…ﺍﱁ‪ ،‬ﺣﻴﺚ ﺃﻥ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﳛﺘﻞ ﺍﳌﺮﺍﺗﺐ ﺍﻷﻭﱃ ﻋﺎﳌﻴﺎ ﰲ ﺍﻟﻜﺜﲑ ﻣـﻦ ﻫـﺬﻩ‬
‫ﺍﳌﻮﺍﺭﺩ ﻋﻠﻰ ﺍﻟﺸﻜﻞ ﺍﻵﰐ)‪:(197‬‬
‫ﺃ‪ -‬ﻳﺘﺮﻛﺰ ﻣﻌﻈﻢ ﺍﺣﺘﻴﺎﻃﻲ ﺍﳍﻴﺪﺭﻭﻛﺮﺑﻮﻥ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺇﺫ ﺃﻧﻪ ﻳﺸﻤﻞ ﻋﻠـﻰ ‪ %72‬ﻣـﻦ‬
‫ﺍﻻﺣﺘﻴﺎﻃﻲ ﺍﻟﻌﺎﳌﻲ ﻣﻦ ﺍﻟﻨﻔﻂ‪ ،‬ﻭ‪ %35‬ﻣﻦ ﺍﻻﺣﺘﻴﺎﻃﻲ ﺍﻟﻌﺎﳌﻲ ﻣﻦ ﺍﻟﻐﺎﺯ ﺍﻟﻄﺒﻴﻌﻲ‪ .‬ﻭﻫﺬﺍ ﺍﳋﺎﻡ ﻧﻔﺴﻪ‬
‫ﻳﻌﺘﱪ ﻣﻮﺍﺩ ﺃﻭﻟﻴﺔ ﻟﻠﺼﻨﺎﻋﺎﺕ ﺍﻟﻜﻴﻤﻴﺎﺋﻴﺔ ﺍﳌﺨﺘﻠﻔﺔ‪.‬‬
‫ﺏ‪ -‬ﺍﻟﻔﺤﻢ ﺍﳊﺠﺮﻱ‪ :‬ﻳﻮﺟﺪ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻣﺎ ﻳﻘﺎﺭﺏ ‪ %05‬ﻣﻦ ﺍﻻﺣﺘﻴﺎﻃﻲ ﺍﻟﻌﺎﳌﻲ‪.‬‬
‫ﺝ‪ -‬ﺍﻟﻄﺎﻗﺔ ﺍﻟﻜﻬﺮﻭﻣﺎﺋﻴﺔ‪ :‬ﺗﺘﺮﻛﺰ ﰲ ﺑﻌﺾ ﺍﻟﺪﻭﻝ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﱵ ﻓﻴﻬﺎ ﳎﺎﺭﻱ ﻣﺎﺋﻴﺔ ﺩﺍﺋﻤﺔ ﻣﺜـﻞ‪:‬‬
‫ﲨﻬﻮﺭﻳﺔ ﻣﺼﺮ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﺗﺮﻛﻴﺎ‪ ،‬ﻭﲨﻬﻮﺭﻳﺎﺕ ﺃﻭﺍﺳﻂ ﺁﺳﻴﺎ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬
‫ﺩ‪ -‬ﺍﻟﻴﻮﺭﺍﻧﻴﻮﻡ‪ :‬ﻳﺘﻮﺍﻓﺮ ﰲ ﺑﻌﺾ ﺍﻟﺪﻭﻝ ﺍﻹﺳﻼﻣﻴﺔ ﻣﺜﻞ‪ :‬ﺍﳉﺰﺍﺋﺮ‪ ،‬ﻭﺍﻟﻐﺎﺑﻮﻥ‪ ،‬ﻭﺍﻟﻨﻴﺠﺮ‪ .‬ﻭﻗﺪ ﻗﺎﻣـﺖ‬
‫ﺑﻌﺾ ﺍﻟﺪﻭﻝ ﺍﻹﺳﻼﻣﻴﺔ ﺑﺘﺨﺼﻴﺒﻪ ﻟﺘﻮﻟﻴﺪ ﺍﻟﻄﺎﻗﺔ ﺍﻟﻜﻬﺮﺑﺎﺋﻴﺔ ﻣﺜﻞ‪ :‬ﲨﻬﻮﺭﻳـﺔ ﺇﻳـﺮﺍﻥ ﺍﻹﺳـﻼﻣﻴﺔ‪،‬‬
‫ﻭﺑﺎﻛﺴﺘﺎﻥ‪.‬‬
‫ﻫـ‪ -‬ﺍﻷﺧﺸﺎﺏ‪ :‬ﻛﺎﻧﺖ ﺍﻟﻄﺎﻗﺔ ﺍﳌﻮﻟﺪﺓ ﻣﻦ ﺍﻷﺧﺸﺎﺏ ﺗﺸﻜﻞ ﺇﺣﺪﻯ ﺍﳌﺼﺎﺩﺭ ﺍﳌﻬﻤﺔ ﰲ ﺍﻟﻌـﺎﱂ‬
‫ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺧﺎﺻﺔ ﺍﻟﺪﻭﻝ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﱵ ﺗﻮﺟﺪ ﻓﻴﻬﺎ ﻏﺎﺑﺎﺕ ﻣﺪﺍﺭﻳﺔ‪ .‬ﻭﻟﻜﻦ ﺍﻟﻘﻄﻊ ﺍﳉﺎﺋﺮ ﻟﻸﺷﺠﺎﺭ‬
‫ﺟﻌﻞ ﻫﺬﻩ ﺍﻟﺪﻭﻝ ﺗﻌﻴﺪ ﺍﻟﻨﻈﺮ ﻣﺮﺓ ﺃﺧﺮﻯ ﺑﺄﺳﺒﺎﺏ ﺍﳌﺸﺎﻛﻞ ﺍﻟﺒﻴﺌﻴﺔ ﺍﻟﱵ ﺃﺻﺒﺤﺖ ﺗﻌﺎﻧﻴﻬـﺎ ﻣﺜـﻞ‬
‫ﺍﻟﺘﺼﺤﺮ‪.‬‬
‫) ‪ (197‬ﻓﻬﺪ ﺁل ﺛﺎﻧﻲ‪ :‬اﻟﻌﺎﻟﻢ اﻹﺳﻼﻣﻲ دراﺳﺎت ﺟﻴﻮﺳﺘﺮاﺗﻴﺠﻴﺔ‪ ،‬وﺟﻴﻮﺑﻮﻟﻴﺘﻴﻜﻴﺔ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ص‪.101 :‬‬
‫ﺛﺎﻧﻴﺎ‪ -‬ﺍﳌﻮﺍﺩ ﺍﻷﻭﻟﻴﺔ‪:‬‬
‫ﺗﻌﺘﱪ ﺍﳌﻮﺍﺩ ﺍﻷﻭﻟﻴﺔ ﻗﺎﻋﺪﺓ ﻓﻌﺎﻟﺔ ﻟﻘﻴﺎﻡ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻟﺼﻨﺎﻋﺎﺕ‪ ،‬ﻭﻳﺸﲑ ﺭﺻﻴﺪ ﺍﻟﻌﺎﱂ ﺍﻹﺳـﻼﻣﻲ ﺇﱃ‬
‫ﳎﻤﻮﻋﺔ ﻗﻴﻤﺔ‪ ،‬ﻭﻣﺘﻨﻮﻋﺔ ﻣﻦ ﺍﳌﻮﺍﺩ ﺍﻷﻭﻟﻴﺔ ﺍﻟﱵ ﺗﺰﺧﺮ ‪‬ﺎ ﺍﻟﻜﺜﲑ ﻣﻦ ﺑﻠﺪﺍﻧﻪ ﻭﺃﳘﻬﺎ)‪:(198‬‬
‫ﺃ‪ -‬ﺍﳌﻌﺎﺩﻥ ﺍﻟﻔﻠﺰﻳﺔ‪ :‬ﻳﻨﺘﺞ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻣﻦ ﺍﳊﺪﻳﺪ ‪ %5.5‬ﻣﻦ ﺍﻹﻧﺘﺎﺝ ﺍﻟﻌﺎﳌﻲ ﺍﻟﺒـﺎﻟﻎ ‪547‬‬
‫ﻣﻠﻴﻮﻥ ﻃﻦ‪ ،‬ﻭﻣﻦ ﺍﻟﺒﻮﻛﻴﺴﺖ )ﺧﺎﻡ ﺍﻷﳌﻨﻴﻮﻡ( ‪ %10‬ﻣﻦ ﺍﻹﻧﺘﺎﺝ ﺍﻟﻌﺎﳌﻲ ﺍﻟﺒﺎﻟﻎ ‪110‬ﻣﻠﻴﻮﻥ ﻃﻦ‪،‬‬
‫ﻭﺍﻟﻨﺤﺎﺱ ‪ %08‬ﻣﻦ ﺍﻹﻧﺘﺎﺝ ﺍﻟﻌﺎﳌﻲ ﺍﻟﺒﺎﻟﻎ ‪ 9.2‬ﻣﻠﻴﻮﻥ ﻃﻦ‪ ،‬ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺍﳌﻨﻐﻨﻴﺰ‪ ،‬ﻭﺍﻟﺮﺻـﺎﺹ‪،‬‬
‫ﻭﺍﻟﺰﻧﻚ‪ ،‬ﻭﺍﻟﻘﺼﺪﻳﺮ‪.‬‬
‫ﺏ‪ -‬ﺍﳌﻌﺎﺩﻥ ﺍﻟﻼﻓﻠﺰﻳﺔ‪ :‬ﻳﺄﰐ ﻋﻠﻰ ﺭﺃﺳﻬﺎ ﺍﻟﻔﻮﺳﻔﺎﺕ‪ ،‬ﻭﺗﻌﺘﱪ ﺍﳌﻐﺮﺏ ﻣﻦ ﺃﻫﻢ ﺩﻭﻝ ﺍﻟﻌﺎﱂ ﻣﻦ ﺣﻴﺚ‬
‫ﺍﻻﺣﺘﻴﺎﻃﻲ؛ ﺇﺫ ﻳﻮﺟﺪ ﻓﻴﻬﺎ ﳓﻮ ‪ 60‬ﻣﻠﻴﺎﺭ ﻃﻦ‪ .‬ﺃﻣﺎ ﺍﳌﻌﺎﺩﻥ ﺍﻟﻼﻓﻠﺰﻳﺔ ﺍﻷﺧﺮﻯ ﻣﺜﻞ ﻣﻮﺍﺩ ﺍﻟﺒﻨﺎﺀ ﻓﻬﻲ‬
‫ﺗﻘﺮﻳﺒﺎ ﻣﻮﺟﻮﺩﺓ ﰲ ﲨﻴﻊ ﺩﻭﻝ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪.‬‬
‫ﺝ‪ -‬ﺍﳌﻌﺎﺩﻥ ﺍﻟﻨﺎﺩﺭﺓ‪ :‬ﻳﺘﻮﺍﻓﺮ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻛﻤﻴﺎﺕ ﻻ ﺑﺄﺱ ‪‬ﺎ ﻣﻦ ﺍﳌﻌﺎﺩﻥ ﺍﻟﻨـﺎﺩﺭﺓ ﻣﺜـﻞ‪:‬‬
‫ﺍﻟﻜﺮﻭﻡ ﰲ ﺗﺮﻛﻴﺎ‪ ،‬ﻭﺍﻟﻜﻮﺑﺎﻟﺖ‪ ،‬ﻭﺍﻷﻧﺘﻴﻤﻮﻥ ﰲ ﺍﳌﻐﺮﺏ‪ ،‬ﻭﺍﻟﻨﻴﻜﻞ‪ ،‬ﻭﺍﻟﻜﻮﳌﺒﻴﺖ ﰲ ﻧﻴﺠﺮﻳﺎ‪.‬‬
‫ﺩ‪ -‬ﺍﳌﻌﺎﺩﻥ ﺍﻟﻨﻔﻴﺴﺔ‪ :‬ﺃﳘﻬﺎ ﺍﻟﺬﻫﺐ ﺍﻟﺬﻱ ﺑﻠﻎ ﺇﻧﺘﺎﺟﻪ ‪ 143.5‬ﺃﻟﻒ ﻛﻎ‪ ،‬ﻭﺃﻫﻢ ﺍﻟﺪﻭﻝ ﺍﳌﻨﺘﺠﺔ ﻟﻪ‪:‬‬
‫ﺃﻭﺯﺑﺎﻛﺴﺘﺎﻥ‪ ،‬ﻭﺇﻧﺪﻭﻧﻴﺴﻴﺎ‪ ،‬ﻭﻣﺎﻟﻴﺰﻳﺎ…ﺍﱁ‪ ،‬ﻭﺍﻷﳌﺎﺱ ﺍﻟﺬﻱ ﻳﺒﻠﻎ ﺇﻧﺘﺎﺟﻪ ‪ 530‬ﻗﲑﺍﻃﺎ‪ ،‬ﻭﺗﺸﺘﻬﺮ ﺑﻪ‬
‫ﲨﻬﻮﺭﻳﺔ ﺇﻓﺮﻳﻘﻴﺎ ﺍﻟﻮﺳﻄﻰ‪ ،‬ﻭﻳﻨﺘﺞ ﺍﳌﻐﺮﺏ ‪ 271‬ﻃﻨﺎ ﻣﻦ ﺍﻟﻔﻀﺔ‪.‬‬
‫ﻫـ ﳏﺎﺻﻴﻞ ﻧﻘﺪﻳﺔ‪ :‬ﺗﺘﻨﻮﻉ ﺍﶈﺎﺻﻴﻞ ﺍﻟﺼﻨﺎﻋﻴﺔ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﺍﻟﺬﻱ ﻳﻨﺘﺞ ﻣﻦ ﺍﳌﻄﺎﻁ ﻣﺎ ﻧﺴﺒﺘﻪ‬
‫‪ %92‬ﻣﻦ ﺍﻹﻧﺘﺎﺝ ﺍﻟﻌﺎﳌﻲ‪ ،‬ﻭﻣﻦ ﺍﳉﻮﺕ ‪ %75‬ﻣﻦ ﺍﻹﻧﺘﺎﺝ ﺍﻟﻌﺎﳌﻲ‪ ،‬ﻭﻣﻦ ﻗﺼﺐ ﺍﻟﺴﻜﺮ ‪%10‬‬
‫ﻣﻦ ﺍﻹﻧﺘﺎﺝ ﺍﻟﻌﺎﳌﻲ‪ ،‬ﻭﻣﻦ ﺍﻟﻜﺎﻛﺎﻭ ‪ %48‬ﻣﻦ ﺍﻹﻧﺘﺎﺝ ﺍﻟﻌﺎﳌﻲ‪ ،‬ﻭﻣﻦ ﺍﻟﻘﻄﻦ ‪ %43‬ﻣﻦ ﺍﻹﻧﺘـﺎﺝ‬
‫ﺍﻟﻌﺎﳌﻲ‪ ،‬ﻭﻣﻦ ﺍﻟﺸﻤﻨﺪﺭ ‪ %05‬ﻣﻦ ﺍﻹﻧﺘﺎﺝ ﺍﻟﻌﺎﳌﻲ‪.‬‬
‫ﺑﺎﻟﻨﻈﺮ ﺇﱃ ﻫﺬﻩ ﺍﳌﻮﺍﺭﺩ ﺍﳍﺎﻣﺔ ﺍﻟﱵ ﺗﺰﺧﺮ ‪‬ﺎ ﺩﻭﻝ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ؛ ﳝﻜﻦ ﺍﻟﻘﻮﻝ ﺃﻧﻪ ﻛﺎﻥ ﻻ ﺑﺪ ﻣﻦ‬
‫ﲢﻘﻴﻖ ﺩﺭﺟﺔ ﻋﺎﻟﻴﺔ‪ ،‬ﻭﻗﻴﻤﺔ ﰲ ﺣﺮﻛﺔ ﺍﻟﺘﺼﻨﻴﻊ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻧﻈﺮﺍ ﻻﻣﺘﻼﻛﻪ ﻗﺎﻋﺪﺓ ﺻـﻨﺎﻋﻴﺔ‬
‫)‪ ( 198‬اﻟﻤﺮﺟﻊ اﻟﺴﺎﺑﻖ‪ ،‬ص‪.104 – 103 :‬‬
‫ﺷﺎﻣﻠﺔ ﳌﺨﺘﻠﻒ ﺍﳌﻮﺍﺭﺩ‪ ،‬ﻭﺍﳌﻮﺍﺩ ﺍﻷﻭﻟﻴﺔ ﺍﻟﱵ ﺗﺆﻫﻠﻪ ﳊﺮﻛﺔ ﺻﻨﺎﻋﻴﺔ ﻧﺸﻴﻄﺔ‪ .‬ﺇﻻ ﺃﻥ ﺍﻟﻮﺍﻗﻊ ﻳـﺸﲑ ﺇﱃ‬
‫ﻛﻮﻧﻪ ﻳﺸﻬﺪ ﳕﻮﺍ ﰲ ﺍﻟﺼﻨﺎﻋﺎﺕ ﺍﳋﻔﻴﻔﺔ ﻋﻠﻰ ﺣﺴﺎﺏ ﺍﻟﺼﻨﺎﻋﺎﺕ ﺍﻟﺜﻘﻴﻠﺔ‪ ،‬ﻭﺍﻟﱵ ﺗﺒﻘﻰ ﺩﻭﻥ ﺍﳌﺴﺘﻮﻯ‬
‫ﺍﳌﻄﻠﻮﺏ‪ ،‬ﻭﻓﻴﻤﺎ ﻳﻠﻲ ﺻﻮﺭﺓ ﻋﻦ ﺃﻧﻮﺍﻉ ﺍﻟﺼﻨﺎﻋﺎﺕ ﺍﻟﻘﺎﺋﻤﺔ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪:‬‬
‫ﺛﺎﻟﺜﺎ‪ -‬ﺃﻧﻮﺍﻉ ﺍﻟﺼﻨﺎﻋﺔ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪:‬‬
‫ﻛﻤﺎ ﺳﺒﻖ ﺫﻛﺮﻩ؛ ﻓﺈﻥ ﺍﻟﺘﺼﻨﻴﻊ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻳﺘﺮﻛﺰ ﺑﺸﻜﻞ ﻛﺒﲑ ﰲ ﺍﻟـﺼﻨﺎﻋﺎﺕ ﺍﳋﻔﻴﻔـﺔ‪،‬‬
‫ﻭﺑﺸﻜﻞ ﺿﺌﻴﻞ ﰲ ﺍﻟﺼﻨﺎﻋﺎﺕ ﺍﻟﺜﻘﻴﻠﺔ ﻭﻓﻖ ﺍﻟﺘﻮﺯﻳﻊ ﺍﻵﰐ‪:‬‬
‫ﺃ‪ -‬ﺍﻟﺼﻨﺎﻋﺎﺕ ﺍﳋﻔﻴﻔﺔ‪ :‬ﺗﻨﺘﺸﺮ ﰲ ﺩﻭﻝ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﺑﺸﻜﻞ ﻛﺒﲑ‪ ،‬ﻓﻔﻲ ﺃﻓﻐﺎﻧﺴﺘﺎﻥ ﺗﺼﻞ ﻧﺴﺒﺔ‬
‫ﺍﳌﺆﺳﺴﺎﺕ ﺍﳌﻨﺘﺠﺔ ﻟﻠﺼﻨﺎﻋﺎﺕ ﺍﳋﻔﻴﻔﺔ ﺇﱃ ‪ %75‬ﻣﻦ ﺇﲨﺎﱄ ﻋﺪﺩ ﺍﳌﺆﺳﺴﺎﺕ ﺍﻟﺼﻨﺎﻋﻴﺔ ﺍﻷﺧﺮﻯ‪،‬‬
‫ﻭﰲ ﺇﻧﺪﻭﻧﻴﺴﻴﺎ ﺗﺼﻞ ﻫﺬﻩ ﺍﳌﺆﺳﺴﺎﺕ ﺇﱃ ‪ ،%80‬ﻭﰲ ﺗـﻮﻧﺲ ﺇﱃ ‪ ،%65‬ﻭﰲ ﺑـﻨﻐﻼﺩﺵ ﺇﱃ‬
‫‪.(199)%60‬‬
‫ﻭﺗﺘﻤﺜﻞ ﺃﻏﻠﺐ ﻫﺬﻩ ﺍﻟﺼﻨﺎﻋﺎﺕ ﺍﳋﻔﻴﻔﺔ ﰲ ﺍﻟﺼﻨﺎﻋﺎﺕ "ﺍﻟﱵ ﺗﺴﺪ ﺑﻌﺾ ﺍﳊﺎﺟﺎﺕ ﺍﶈﻠﻴﺔ‪ ،‬ﻛـﺎﳌﻮﺍﺩ‬
‫ﺍﻟﻐﺬﺍﺋﻴﺔ ﻭﻣﻮﺍﺩ ﺍﻟﺒﻨﺎﺀ‪ ،‬ﻭﺍﻟﺼﻨﺎﻋﺎﺕ ﺍﻟﻨﺴﻴﺠﻴﺔ ﻭﺍﳉﻠﺪﻳﺔ‪ ،‬ﻭﺍﳌﺼﻨﻮﻋﺎﺕ ﺍﻟﻴﺪﻭﻳﺔ ﻭﺍﻟﺒﻼﺳﺘﻴﻜﻴﺔ‪ .‬ﻟﻜـﻦ‬
‫ﻫﺬﻩ ﺍﳌﺼﻨﻮﻋﺎﺕ ﻻ ﺗﺴﺪ ﺇﻻ ﺟﺰﺀﺍ ﻣﻦ ﺍﳊﺎﺟﺎﺕ ﺍﶈﻠﻴﺔ‪ ،‬ﻭﻳﻌﺘﻤﺪ ﰲ ﺗﺄﻣﲔ ﺍﻟﺒـﺎﻗﻲ ﻋـﻦ ﻃﺮﻳـﻖ‬
‫ﺍﻻﺳﺘﲑﺍﺩ")‪.(200‬‬
‫ﺏ‪ -‬ﺍﻟﺼﻨﺎﻋﺎﺕ ﺍﻟﺜﻘﻴﻠﺔ‪ :‬ﻭﻫﻲ ﺻﻨﺎﻋﺔ ﺗﻜﺮﻳﺮ ﺍﻟﻨﻔﻂ‪ ،‬ﻭﺍﻟﺒﻴﺘﺮﻭﻛﻤﻴﺎﻭﻳﺎﺕ‪ ،‬ﻭﺍﻷﲰﺪﺓ ﺍﻟﻜﻴﻤﺎﻭﻳـﺔ‪،‬‬
‫ﻭﺍﻟﺼﻨﺎﻋﺎﺕ ﺍﳌﻌﺪﻧﻴﺔ ﺑﺸﻜﻞ ﻋﺎﻡ ﻣﺜﻞ ﺍﳊﺪﻳﺪ ﻭﺍﻟﺼﻠﺐ‪ ،‬ﻭﺍﻷﳌﻨﻴﻮﻡ‪ ،‬ﻭﻳﺸﺘﻬﺮ ‪‬ـﺬﻩ ﺍﻟـﺼﻨﺎﻋﺎﺕ‬
‫ﺑﺸﻜﻞ ﻋﺎﻡ ﺇﻧﺪﻭﻧﻴﺴﻴﺎ‪ ،‬ﻭﺗﺮﻛﻴﺎ‪ ،‬ﻭﻣﺼﺮ‪ ،‬ﻭﺩﻭﻝ ﺍﳌﻐﺮﺏ ﺍﻟﻌﺮﰊ ‪.‬‬
‫ﻭﰲ ﺍﻟﻔﺘﺮﺓ ﺍﻷﺧﲑﺓ ﺍﺣﺘﻠﺖ ﺩﻭﻝ ﺍﳋﻠﻴﺞ ﺍﻟﻌﺮﰊ ﻗﻤﺔ ﺍﳍﺮﻡ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺼﻨﺎﻋﺎﺕ ﺍﻟﺜﻘﻴﻠﺔ ﻣﻘﺎﺭﻧﺔ ﻣـﻊ‬
‫ﺩﻭﻝ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ… ﻭﻋﻠﻰ ﺍﻟﻌﻤﻮﻡ؛ ﻓﺈﻥ ﻣﺴﺎﳘﺔ ﺍﻟﺼﻨﺎﻋﺔ ﰲ ﺍﻟﻨﺎﺗﺞ ﺍﶈﻠﻲ ﺍﻹﲨﺎﱄ ﺍﻹﺳﻼﻣﻲ‬
‫ﻣﺎ ﺗﺰﺍﻝ ﻣﻨﺨﻔﻀﺔ؛ ﺇﺫ ﻻ ﺗﺰﻳﺪ ﻋﻠﻰ ‪ %10‬ﻣﻦ ﺍﻟﻨﺎﺗﺞ ﺍﶈﻠﻲ ﻟﻜﺜﲑ ﻣﻦ ﺩﻭﻝ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺃﻣﺎ‬
‫ﺍﻟﺪﻭﻝ ﺍﻟﻨﻔﻄﻴﺔ‪ ،‬ﻭﺧﺎﺻﺔ ﺩﻭﻝ ﳎﻠﺲ ﺍﻟﺘﻌﺎﻭﻥ ﺍﳋﻠﻴﺠﻲ ﻓﺘﺮﺗﻔﻊ ﻓﻴﻬﺎ ﻣﺴﺎﳘﺔ ﺍﻟﺼﻨﺎﻋﺔ ﺇﱃ ﺃﻛﺜﺮ ﻣﻦ‬
‫‪ %35‬ﻣﻦ ﻧﺎﲡﻬﺎ ﺍﶈﻠﻲ ﺍﻹﲨﺎﱄ)‪ .(201‬ﻭﺇﺫﺍ ﻛﺎﻥ "ﺍﻟﺒﻠﺪ ﻳﺴﺘﺤﻖ ﺃﻥ ﻳﻄﻠﻖ ﻋﻠﻴﻪ ﻭﺻﻒ )ﺻﻨﺎﻋﻲ(‬
‫)‪ ( 199‬اﻟﻤﺮﺟﻊ اﻟﺴﺎﺑﻖ‪ ،‬ص‪.107 :‬‬
‫)‪ ( 200‬ﻋﺒﺪ اﻟﻜﺮﻳﻢ ﺑﻜﺎر‪ :‬ﻧﺤﻮ ﻓﻬﻢ أﻋﻤﻖ ﻟﻠﻮاﻗﻊ اﻹﺳﻼﻣﻲ‪) ،‬دﻣﺸﻖ‪ ،‬دار اﻟﻘﻠﻢ‪ ،‬ط‪1420،01 :‬هـ‪1999،‬م( ص‪.100 :‬‬
‫)‪ ( 201‬ﻓﻬﺪ ﺁل ﺛﺎﻧﻲ‪ :‬اﻟﻌﺎﻟﻢ اﻹﺳﻼﻣﻲ دراﺳﺎت ﺟﻴﻮﺳﺘﺮاﺗﻴﺠﻴﺔ‪ ،‬وﺟﻴﻮﺑﻮﻟﻴﺘﻴﻜﻴﺔ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ص‪.108:‬‬
‫ﺇﺫﺍ ﻛﺎﻧﺖ ﻧﺴﺒﺔ ‪ %25‬ﻣﻦ ﺍﳌﻨﺘﺠﺎﺕ ﺍﶈﻠﻴﺔ ﻣﺼﺪﺭﻫﺎ ﺻﻨﺎﻋﻲ ﻋﻠﻰ ﺍﻷﻗﻞ )ﻳﺴﺘﺜﲎ ﻣﻦ ﺫﻟﻚ ﺇﻧﺘﺎﺝ‬
‫ﺍﳌﻌﺎﺩﻥ ﺍﻷﻭﻟﻴﺔ‪ ،‬ﻭﺍﻹﻧﺘﺎﺝ ﺍﻟﻴﺪﻭﻱ()‪(203)"(202‬؛ ﻓﺈﻥ ﺫﻟﻚ ﻳﺆﻛﺪ ﻟﻨﺎ ﺑﺄﻥ ﺃﻏﻠـﺐ ﺑﻠـﺪﺍﻥ ﺍﻟﻌـﺎﱂ‬
‫ﺍﻹﺳﻼﻣﻲ ﻣﺘﺨﻠﻔﺔ ﺻﻨﺎﻋﻴﺎ‪ ،‬ﺫﻟﻚ ﺃ‪‬ﺎ ‪-‬ﻛﻤﺎ ﺳﺒﻖ ﺫﻛﺮﻩ‪ -‬ﻻ ﺗﻘﺪﻡ ﺃﻛﺜﺮ ﻣﻦ ‪ %10‬ﻣﻦ ﺍﻟﻨـﺎﺗﺞ‬
‫ﺍﶈﻠﻲ‪ ،‬ﻭ‪ %02‬ﻣﻦ ﺍﻟﻨﺎﺗﺞ ﺍﻟﻌﺎﳌﻲ‪.‬‬
‫ﻫﻜﺬﺍ ﻳﺪﻝ ﻭﺍﻗﻊ ﺍﻟﺼﻨﺎﻋﺔ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ؛ ﺃﻧﻪ ﻳﻌﺮﻑ ﺗﺄﺧﺮﺍ‪ ،‬ﻭﲣﻠﻔﺎ ﻛﺒﲑﻳﻦ‪ .‬ﻓﻌﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ‬
‫ﺍﻹﻣﻜﺎﻧﺎﺕ ﺍﳌﺘﺎﺣﺔ ﻟﻠﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ؛ ﺇﻻ ﺃﻧﻨﺎ ﳒﺪﻩ ﻻ ﳛﻘﻖ ﺍﻛﺘﻔﺎﺀ ﺫﺍﺗﻴﺎ ﰲ ﳎﺎﻝ ﺍﻟﺼﻨﺎﻋﺔ‪ ،‬ﻓﻬـﻮ‬
‫ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺍﺳﺘﲑﺍﺩﻩ ﻟﻶﻻﺕ‪ ،‬ﻭﺍﻷﺟﻬﺰﺓ ﺍﻟﺼﻨﺎﻋﻴﺔ ﺍﳌﺨﺘﻠﻔﺔ ﻻ ﻳﺼﻨﻊ ﻣﺘﻄﻠﺒﺎﺗﻪ ﺑﻨﻔﺴﻪ‪ ،‬ﺇﺫ ﻳﻌﺘﻤﺪ‬
‫ﺑﺪﺭﺟﺔ ﻛﺒﲑﺓ ﻋﻠﻰ ﺍﻻﺳﺘﲑﺍﺩ‪ ،‬ﻭﺣﱴ ﺍﳌﻮﺍﺩ ﺍﻷﻭﻟﻴﺔ ﺍﻟﻜﺜﲑﺓ ﺍﻟﱵ ﻳﺰﺧﺮ ‪‬ﺎ؛ ﻓﺈﻧﻪ ﻳﻌﺘﻤﺪ ﻋﻠﻰ ﻏﲑﻩ ﰲ‬
‫ﺍﻟﺘﻨﻘﻴﺐ ﻋﻨﻬﺎ‪ ،‬ﻭﺍﺳﺘﺨﺮﺍﺟﻬﺎ‪ ،‬ﻭﻫﻮ ﻭﺿﻊ ﻳﺜﲑ ﺍﳊﺰﻥ ﻭﺍﳊﲑﺓ‪ .‬ﻭﰲ ﺫﻟﻚ ﻳﻘﻮﻝ ﺍﻟﻐﺰﺍﱄ‪" :‬ﰲ ﳒـﺪ‪،‬‬
‫ﻭﺍﳊﺠﺎﺯ‪ ،‬ﻭﺍﻟﻌﺮﺍﻕ‪ ،‬ﻭﺇﻳﺮﺍﻥ ﻳﺴﺘﺨﺮﺝ ﺍﻟﺒﺘﺮﻭﻝ ﲟﻘﺎﺩﻳﺮ ﻫﺎﺋﻠﺔ‪ .‬ﻛﻢ ﻛﻨﺖ ﺃﲤﲎ ﻟﻮ ﺃﻥ ﺃﻫـﻞ ﻫـﺬﻩ‬
‫ﺍﻟﺒﻘﺎﻉ ﺍﻟﻐﻨﻴﺔ ﻫﻢ ﺍﻟﺬﻳﻦ ﻳﺴﺘﺨﺮﺟﻮﻥ ﻛﻨﻮﺯﻫﻢ‪ ،‬ﻭﻳﺴﺘﺜﻤﺮﻭﻥ ﺧﲑﻫﻢ‪ .‬ﺇﻥ ﺍﻹﳒﻠﻴﺰ‪ ،‬ﻭﺍﻷﻣﺮﻳﻜﺎﻥ ‪-‬ﻻ‬
‫ﺃﻫﻞ ﳒﺪ‪ ،‬ﻭﺍﻟﻌﺮﺍﻕ‪ ،‬ﻭﺇﻳﺮﺍﻥ‪ -‬ﻫﻢ ﺍﻟﺬﻳﻦ ﻳﻘﻮﻣﻮﻥ ﺑﺎﻟﻌﺐﺀ‪ ،‬ﻭﳛﺴﻨﻮﻥ ﻫﺬﺍ ﺍﻟﺼﻨﻊ")‪.(204‬‬
‫ﺇ‪‬ﺎ ﳊﻘﻴﻘﺔ ﻣﺆﺳﻔﺔ‪ ،‬ﻭﳐﺠﻠﺔ ﺃﻥ ﻳﻨﻌﻢ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﺑﺜﺮﻭﺍﺕ‪ ،‬ﻭﻛﻨﻮﺯ‪ ،‬ﻭﺇﻣﻜﺎﻧـﺎﺕ ﻫﺎﺋﻠـﺔ‪ ،‬ﰒ‬
‫ﻳﻜﻮﻥ ﺗﺎﺑﻌﺎ ﻟﻐﲑﻩ‪ ،‬ﻣﻌﺘﻤﺪﺍ ﻋﻠﻴﻪ ﰲ ﺗﻠﺒﻴﺔ ﺣﺎﺟﺎﺗﻪ ﺍﳌﺨﺘﻠﻔﺔ‪ ،‬ﻭﺭﺍﺿﻴﺎ ﻟﻨﻔﺴﻪ ﲟﻮﻗﻊ ﺍﻟﺘﺨﻠﻒ‪ ،‬ﻭﺍﻟﺘﺒﻌﻴﺔ‬
‫ﺩﻭﻥ ﺃﻥ ﻳﻘﺪﺭ ﻣﺎ ﺣﺒﺎﻩ ﺍﷲ ‪ Ι‬ﺑﻪ ﻣﻦ ﺛﺮﻭﺍﺕ‪ ،‬ﻭﻃﺎﻗﺎﺕ ﺗﺆﻫﻠﻪ ﺃﻥ ﻳﺘﻘﺪﻡ ﺍﻟﻘﺎﻓﻠـﺔ ﺍﳊـﻀﺎﺭﻳﺔ ﻻ ﺃﻥ‬
‫ﻳﺘﺨﻠﻒ ﻋﻨﻬﺎ‪ .‬ﻟﻘﺪ ﺗﺄﺳﻒ ﺍﻟﻐﺰﺍﱄ ﻛﺜﲑﺍ ﳍﺬﺍ ﺍﳊﺎﻝ‪ ،‬ﻭﻋﱪ ﻋﻨﻪ ﺑﻘﻮﻝ ﻳﻮﺣﻲ ﻣﺪﻟﻮﻟﻪ ﺑﻔﻈﺎﻋﺔ ﺍﻟﻮﺍﻗﻊ‬
‫ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﺧﻄﻮﺭﺗﻪ‪ ،‬ﻟﻘﺪ ﻗﺎﻝ‪" :‬ﺇﻧﻪ ﻟﻮ ﻗﻴﻞ ﻟﻜﻞ ﺷﻲﺀ ﰲ ﺍﻟﺒﻼﺩ ﺍﻹﺳﻼﻣﻴﺔ‪ :‬ﻋﺪ ﻣـﻦ ﺣﻴـﺚ‬
‫ﺟﺌﺖ‪ ،‬ﳋﺸﻴﺖ ﺃﻥ ﳝﺸﻲ ﺍﻟﻨﺎﺱ ﺣﻔﺎﺓ‪ ،‬ﻋﺮﺍﺓ‪ ،‬ﻻ ﳚﺪﻭﻥ ‪-‬ﻣﻦ ﺻﻨﻊ ﺃﻳﺪﻳﻬﻢ‪ -‬ﻣﺎ ﻳﻜﺘﺴﻮﻥ‪ ،‬ﻭﻻ ﻣﺎ‬
‫ﻳﻨﺘﻌﻠﻮﻥ‪ ،‬ﻭﻻ ﻣﺎ ﻳﺮﻛﺒﻮﻥ‪ ،‬ﻭﻻ ﻣﺎ ﻳﻀﻲﺀ ﳍﻢ ﺍﻟﺒﻴﻮﺕ‪ ،‬ﺑﻞ ﳋﺸﻴﺖ ﺃﻥ ﳚﻮﻋـﻮﺍ؛ ﻷﻥ ﺑﻼﺩﻫـﻢ ﻻ‬
‫ﺗﺴﺘﻄﻴﻊ ﺍﻻﻛﺘﻔﺎﺀ ﺍﻟﺬﺍﰐ ﻣﻦ ﺍﳊﺒﻮﺏ")‪ .(205‬ﺇﻧﻪ ﺗﺄﻛﻴﺪ ﻋﻠﻰ ﻭﺍﻗﻊ ﻣﺆﺳﻒ ﻳﻌﻴﺸﻪ ﺍﳌﺴﻠﻤﻮﻥ؛ ﻓﻬﻢ‬
‫ﺭﻫﻦ ﺍﻟﺪﻭﻝ ﺍﻷﺧﺮﻯ ﰲ ﺷﱴ ﺣﺎﺟﺎ‪‬ﻢ‪ ،‬ﻭﻣﺘﻄﻠﺒﺎ‪‬ﻢ ﺍﻟﺼﻐﲑﺓ‪ ،‬ﺃﻭ ﺍﻟﻜﺒﲑﺓ ﲟﺎ ﻓﻴﻬﺎ ﻃﻌﺎﻣﻬﻢ؛ ﺃﻫﻢ ﻣﺎ‬
‫ﺗﻘﻮﻡ ﻋﻠﻴﻪ ﺣﻴﺎ‪‬ﻢ‪ .‬ﻓﻜﻴﻒ ﻫﻮ ﺣﺎﻝ ﺍﻟﺰﺭﺍﻋﺔ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﺇﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺘﺨﻠﻒ ﺍﻟـﺼﻨﺎﻋﻲ‬
‫ﺩﻳﺪﻥ ﺍﳌﺴﻠﻤﲔ؟‬
‫)‪ ( 202‬هﻨﺎك ﻣﻌﺎﻳﻴﺮ أﺧﺮى ﻣﺜﻞ‪ :‬ﻧﺴﺒﺔ اﻟﻤﻨﺘﺠﺎت اﻟﺜﺎﻧﻮﻳﺔ إﻟﻰ اﻟﻤﻨﺘﺠﺎت اﻷوﻟﻴﺔ‪ ،‬وأﻻ ﺗﻘﻞ ﻧﺴﺒﺔ اﻟﻴﺪ اﻟﻌﺎﻣﻠﺔ ﻓﻲ اﻟﻘﻄﺎع اﻟﺼﻨﺎﻋﻲ ﻋﻦ ‪ … %10‬إﻟﺦ‪.‬‬
‫)‪ ( 203‬ﻋﺒﺪ اﻟﻜﺮﻳﻢ ﺑﻜﺎر‪ :‬ﻧﺤﻮ ﻓﻬﻢ أﻋﻤﻖ ﻟﻠﻮاﻗﻊ اﻹﺳﻼﻣﻲ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ص‪.99 :‬‬
‫)‪ ( 204‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻹﺳﻼم واﻟﻄﺎﻗﺎت اﻟﻤﻌﻄﻠﺔ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص ‪.17:‬‬
‫)‪ ( 205‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﻣﺸﻜﻼت ﻓﻲ ﻃﺮﻳﻖ اﻟﺤﻴﺎة اﻹﺳﻼﻣﻴﺔ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.12 :‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﱐ‪ :‬ﺍﻟﺰﺭﺍﻋﺔ‬
‫ﲤﺜﻞ ﺍﻟﺰﺭﺍﻋﺔ‪ ،‬ﻭﻣﻨﺬ ﻭﻗﺖ ﻃﻮﻳﻞ ﺍﻟﻨﺸﺎﻁ ﺍﻻﻗﺘﺼﺎﺩﻱ ﺍﻟﺮﺋﻴﺴﻲ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﻳﺆﻛﺪ ﺫﻟـﻚ‬
‫ﺍﺭﺗﻔﺎﻉ ﻧﺴﺒﺔ ﺍﻟﻴﺪ ﺍﻟﻌﺎﻣﻠﺔ ﰲ ﻫﺬﺍ ﺍﻟﻘﻄﺎﻉ ﺩﻭﻥ ﻏﲑﻩ ﻣﻦ ﺍﻟﻘﻄﺎﻋﺎﺕ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﺍﻷﺧﺮﻯ‪ ،‬ﺇﺫ ﺗﺒﻠـﻎ‬
‫"ﻧﺴﺒﺔ ﺍﻟﻌﺎﻣﻠﲔ ﰲ ﻗﻄﺎﻉ ﺍﻟﺰﺭﺍﻋﺔ ﰲ ‪ 14‬ﻗﻄﺮﺍ ﻋﺮﺑﻴﺎ ‪ %50‬ﻣﺜﻞ ﻣﻮﺭﻳﺘﺎﻧﻴﺎ‪ ،‬ﻭﺍﻟﻴﻤﻦ‪ ،‬ﻭﺍﻟﺴﻮﺩﺍﻥ‪،‬‬
‫ﻭ‪‬ﺒﻂ ﻧﺴﺒﺘﻬﻢ ﰲ ﺩﻭﻝ ﻋﺮﺑﻴﺔ ﺃﺧﺮﻯ ﻣﺜﻞ ﺩﻭﻝ ﳎﻠﺲ ﺍﻟﺘﻌﺎﻭﻥ ﺍﳋﻠﻴﺠﻲ ﺑﺎﺳﺘﺜﻨﺎﺀ ﺳﻠﻄﻨﺔ ﻋﻤـﺎﻥ‪،‬‬
‫ﻭﻟﻴﺒﻴﺎ‪ ،‬ﻭﻟﺒﻨﺎﻥ‪ ،‬ﻭﺍﻷﺭﺩﻥ ﺇﱃ ﺃﻗﻞ ﻣﻦ ‪ …%10‬ﺃﻣﺎ ﺍﻟﺪﻭﻝ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻷﺧﺮﻯ؛ ﻓـﺈﻥ ﻧـﺴﺒﺘﻬﻢ‬
‫ﺗﺘﺮﺍﻭﺡ ﺑﲔ ‪ %80-75‬ﻣﻦ ﻧﺴﺒﺔ ﺍﻷﻳﺪﻱ ﺍﻟﻌﺎﻣﻠﺔ ﻓﻴﻬﺎ‪ .‬ﻭﻫﺬﺍ ﺍﳌﺆﺷﺮ ﻳﺆﻛﺪ؛ ﺑﺄﻥ ﺍﻗﺘـﺼﺎﺩﻳﺎﺕ‬
‫ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﺍﻗﺘﺼﺎﺩﻳﺎﺕ ﺗﻘﻠﻴﺪﻳﺔ ﺯﺭﺍﻋﻴﺔ‪ ،‬ﻭﺭﻋﻮﻳﺔ")‪.(206‬‬
‫ﻟﻜﻦ ﻫﺬﺍ ﺍﻹﻗﺒﺎﻝ ﺍﻟﻮﺍﺳﻊ ﻣﻦ ﻗﺒﻞ ﺍﳌﺴﻠﻤﲔ ﻋﻠﻰ ﺍﻟﻌﻤﻞ ﰲ ﳎﺎﻝ ﺍﻟﺰﺭﺍﻋﺔ ﱂ ﻳﺆﺕ ﻧﺘﺎﺋﺞ ﺇﳚﺎﺑﻴـﺔ‬
‫ﺑﺎﻟﻨﺴﺒﺔ ﻟﺘﻮﻓﲑ ﺍﻟﻐﺬﺍﺀ‪ ،‬ﻭﲢﺴﻴﻨﻪ ﻓﺎﻟﺒﻠﺪﺍﻥ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﱵ "ﺗﻮﺻﻒ ﻋﺎﺩﺓ ﺑﺄ‪‬ﺎ ﺯﺭﺍﻋﻴﺔ ﱂ ﺗﻌﺪ ﺯﺭﺍﻋﻴﺔ‪،‬‬
‫ﺣﻴﺚ ﺃﻥ ﺇﻧﺘﺎﺟﻬﺎ ﻣﻦ ﺍﻟﻐﺬﺍﺀ ﻗﺪ ﺗﺮﺍﺟﻊ‪ ،‬ﺃﻭﱂ ﻳﻌﺪ ﻳﺘﻨﺎﺳﺐ ﻣﻊ ﺍﻷﻋﺪﺍﺩ ﺍﳌﺘﺰﺍﻳﺪﺓ )ﻣﻦ ﺍﻟـﺴﻜﺎﻥ(‪،‬‬
‫ﻭﺳﺎﺩﺕ ﻓﻴﻬﺎ ﺍﺠﻤﻟﺎﻋﺎﺕ‪ ،‬ﻭﺣﺎﻻﺕ ﺳﻮﺀ ﺍﻟﺘﻐﺬﻳﺔ ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺃﻥ ﺃﻛﺜﺮ ﺃﺑﻨﺎﺋﻬﺎ ﻣﺰﺍﺭﻋﻮﻥ‪ .‬ﻭﻫﻨﺎﻙ‬
‫ﺩﻭﻝ ﻋﺮﺑﻴﺔ‪ ،‬ﻭﺇﺳﻼﻣﻴﺔ ﲤﺘﻠﻚ ﺃﺭﺍﺽ ﻭﺍﺳﻌﺔ‪ ،‬ﻭﻋﻠﻰ ﺩﺭﺟﺔ ﻋﺎﻟﻴﺔ ﻣﻦ ﺍﳉﻮﺩﺓ ﺇﱃ ﺩﺭﺟﺔ ﺗـﺼﻨﻴﻒ‬
‫ﺇﻣﻜﺎﻧﻴﺎ‪‬ﺎ ﺍﻟﺰﺭﺍﻋﻴﺔ ﺑﲔ ﺍﻟﺪﻭﻝ ﺍﳋﻤﺲ ﺍﻷﻭﱃ ﰲ ﺍﻟﻌﺎﱂ‪ ،‬ﻛﻤﺎ ﻫﻮ ﺍﻟﺸﺄﻥ ﰲ ﺍﻟﺴﻮﺩﺍﻥ ﻣﺜﻼ‪ .‬ﺣﻴﺚ‬
‫ﺃﻓﺎﺩﺕ ﺩﺭﺍﺳﺔ ﻷﺣﺪ ﺍﻟﺒﺎﺣﺜﲔ ﺍﻷﻣﺮﻳﻜﻴﲔ؛ ﺃﻥ ﺍﻟﻌﺎﱂ ﺳﻮﻑ ﻳﻮﺍﺟﻪ ﺃﺯﻣﺔ ﻏﺬﺍﺋﻴـﺔ ﻃﺎﺣﻨـﺔ ﻋـﺎﻡ‬
‫‪2115‬ﻡ‪ ،‬ﻭﺃﻥ ﻣﺼﺎﺩﺭ ﺍﻟﻐﺬﺍﺀ ﺍﻟﻌﺎﳌﻴﺔ ﺍﻷﺳﺎﺳﻴﺔ ﺳﺘﻜﻮﻥ ﰲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﰲ ﺛـﻼﺙ ﺩﻭﻝ ﻫـﻲ‪:‬‬
‫ﺃﺳﺘﺮﺍﻟﻴﺎ‪ ،‬ﻭﻛﻨﺪﺍ‪ ،‬ﻭﺍﻟﺴﻮﺩﺍﻥ‪ .‬ﻭﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﻫﺬﺍ ﺍﻟﻮﺿﻊ ﺍﳌﺘﻤﻴﺰ؛ ﻓﺈﻥ ﺍﻟﺴﻮﺩﺍﻥ ﻇﻞ ﻋﻠﻰ ﻣـﺪﺍﺭ‬
‫ﺍﻟﺴﻨﻮﺍﺕ ﺍﳋﻤﺲ ﻋﺸﺮﺓ ﺍﳌﺎﺿﻴﺔ ﻳﺴﺘﻮﺭﺩ ﺍﻟﻘﻤﺢ ﻣﻦ ﺍﻟﺪﻭﻝ ﺍﻷﺧﺮﻯ ﺑﺼﻮﺭﺓ ﺗﺼﺎﻋﺪﻳﺔ")‪.(207‬‬
‫ﺇﻥ ﻫﺬﺍ ﺍﻟﻮﺿﻊ ﻳﺼﻔﻪ ﺍﻟﻐﺰﺍﱄ؛ ﺑﺄﻧﻪ ﻋﺠﺰ ﻋﻦ ﺗﻮﻓﲑ ﺍﻟﻐﺬﺍﺀ‪ ،‬ﻭﻫﻮ ﻇﺮﻑ ﺍﺳﺘﻐﻠﺘﻪ ﳐﺘﻠـﻒ ﺍﻟﻘـﻮﻯ‬
‫ﺍﻟﻌﺎﳌﻴﺔ ﺍﻟﻜﱪﻯ ﻟﺘﺤﻘﻴﻖ ﻣﺼﺎﳊﻬﺎ‪ ،‬ﻭﻧﻴﻞ ﺃﻫﺪﺍﻓﻬﺎ ﺑﺎﺳﺘﺨﺪﺍﻡ ﺍﻟﻐﺬﺍﺀ ﻛﺴﻼﺡ ﺫﻭ ﻓﺎﻋﻠﻴـﺔ ﻛـﺒﲑﺓ‪.‬‬
‫ﻭﺍﻟﻐﺰﺍﱄ ﻳﻌﺘﱪ؛ ﺑﺄﻥ ﻫﺬﺍ ﺍﻟﻮﺿﻊ ﺍﻟﺴﻴﺊ ﻳﺰﺩﺍﺩ ﺳﻮﺀﺍ ﺃﻣﺎﻡ ﻣﻌﺮﻓﺘﻨﺎ ﳊﺠﻢ ﺍﻹﻣﻜﺎﻧﺎﺕ ﺍﻟﱵ ﻳﺘﻤﺘﻊ ‪‬ـﺎ‬
‫ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻣﻦ ﺍﺭﺗﻔﺎﻉ ﻧﺴﺒﺔ ﺍﻟﻴﺪ ﺍﻟﻌﺎﻣﻠﺔ‪ ،‬ﻭﻭﻓﺮﺓ ﺍﳌﻮﺍﺭﺩ ﺍﻟﻐﺬﺍﺋﻴﺔ‪ ،‬ﻭﺍﻟﺰﺭﺍﻋﻴﺔ ﰲ ﻛﺎﻓﺔ ﺑﻠﺪﺍﻧﻪ‪،‬‬
‫ﻭﻫﻮ ﻧﺎﺗﺞ ﻋﻦ ﻣﻮﻗﻌﻪ ﺍﳉﻐﺮﺍﰲ ﺍﳌﻤﺘﺎﺯ‪ ،‬ﻭﺗﻨﻮﻋﻪ ﺍﳌﻨﺎﺧﻲ‪ .‬ﻭﻓﻴﻤﺎ ﻳﻠﻲ ﺳﺄﺗﻨﺎﻭﻝ ﺃﻫـﻢ ﺍﻹﻣﻜﺎﻧـﺎﺕ‪،‬‬
‫ﻭﺍﻻﻣﺘﻴﺎﺯﺍﺕ ﺍﻟﺰﺭﺍﻋﻴﺔ ﺍﳌﺘﻮﻓﺮﺓ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪:‬‬
‫)‪ ( 206‬أﻧﻈﺮ‪ :‬ﻓﻬﺪ ﺁل ﺛﺎﻧﻲ‪ :‬اﻟﻌﺎﻟﻢ اﻹﺳﻼﻣﻲ دراﺳﺎت ﺟﻴﻮﺳﺘﺮاﺗﻴﺠﻴﺔ‪ ،‬وﺟﻴﻮﺑﻮﻟﻴﺘﻴﻜﻴﺔ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ص‪. 84:‬‬
‫)‪ ( 207‬ﻋﺒﺪ اﻟﻜﺮﻳﻢ ﺑﻜﺎر‪ :‬ﻧﺤﻮ ﻓﻬﻢ أﻋﻤﻖ ﻟﻠﻮاﻗﻊ اﻹﺳﻼﻣﻲ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ص‪.104 – 103 :‬‬
‫ﺃﻭﻻ‪ -‬ﺷﺴﺎﻋﺔ ﺍﳌﺴﺎﺣﺔ‪:‬‬
‫ﻳﺘﻤﺘﻊ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﺑﺎﻣﺘﺪﺍﺩﻩ ﺍﳉﻐﺮﺍﰲ ﺍﻟﻮﺍﺳﻊ؛ ﺇﺫ ﻳﻘـﺪﺭ ﳎﻤـﻮﻉ ﻣـﺴﺎﺣﺔ ﺩﻭﻟـﻪ ﺑــ‪:‬‬
‫‪24.809.779‬ﻛﻢ‪ ،2‬ﻟﻜﻦ ﻭﺭﻏﻢ ﻫﺬﻩ ﺍﳌﺴﺎﺣﺔ ﺍﻟﻮﺍﺳﻌﺔ؛ ﻓﺈﻥ ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻨﻬﺎ‪ ،‬ﻭﺍﺳـﺘﻐﻼﳍﺎ ﰲ‬
‫ﳎﺎﻝ ﺍﻟﺰﺭﺍﻋﺔ ﻳﺒﻘﻰ ﻧﺴﺒﻴﺎ‪ ،‬ﻭﺿﺌﻴﻼ ﻓﻘﺪ ﻗﺪﺭﺕ "ﺑﻌﺾ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﳌﺴﺎﺣﺎﺕ ﺍﳌﺰﺭﻭﻋﺔ ﰲ ﺍﻟﻌـﺎﱂ‬
‫ﺍﻹﺳﻼﻣﻲ ﺑﻨﺤﻮ ‪400‬ﻣﻠﻴﻮﻥ ﻣﻦ ﺍﻷﻓﺪﻧﺔ‪ :‬ﻭﻫﻲ ﺗﺸﻜﻞ ﳓﻮﺍ ﻣﻦ ‪ %11‬ﻣﻦ ﺍﳌﺴﺎﺣﺎﺕ ﺍﳌﺰﺭﻭﻋـﺔ‬
‫ﰲ ﺍﻟﻌﺎﱂ‪ .‬ﻭﺇﺫﺍ ﻋﻠﻤﻨﺎ ﺃﻥ ﻧﺴﺒﺔ ﺍﳌﺴﻠﻤﲔ ﺇﱃ ﺳﻜﺎﻥ ﺍﻟﻌﺎﱂ ﺗﻘﺘﺮﺏ ﻣﻦ ﳓﻮ ‪ ،%20‬ﻋﻠﻤﻨﺎ ﺃﻥ ﻣـﺎ‬
‫ﻳﺰﺭﻋﻮﻧﻪ ﻣﻦ ﺃﺭﺽ ﺃﻗﻞ ﳑﺎ ﻳﻨﺒﻐﻲ")‪ ،(208‬ﻭﻫﺬﺍ ﺩﻟﻴﻞ ﺃﻭﻝ ﻋﻠﻰ ﻋﺪﻡ ﺍﺳﺘﻐﻼﻝ ﺍﳌﺴﺎﺣﺎﺕ ﺍﻟﻮﺍﺳـﻌﺔ‬
‫ﻟﻠﻨﻬﻮﺽ ﺑﺎﻟﺰﺭﺍﻋﺔ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ -‬ﺍﺭﺗﻔﺎﻉ ﻧﺴﺒﺔ ﺍﻟﻴﺪ ﺍﻟﻌﺎﻣﻠﺔ‪:‬‬
‫ﺇﻥ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ‪-‬ﻭﻛﻤﺎ ﺳﺒﻘﺖ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﺫﻟﻚ‪ -‬ﻳﺸﻬﺪ ﺇﻗﺒﺎﻻ ﻛﺒﲑﺍ ﻟﻠﻴﺪ ﺍﻟﻌﺎﻣﻠـﺔ ﺑﺎﲡـﺎﻩ‬
‫ﻗﻄﺎﻉ ﺍﻟﺰﺭﺍﻋﺔ‪ ،‬ﻭﺭﻏﻢ ﺃﻥ ﻫﺬﺍ ﺍﻹﻗﺒﺎﻝ ﻛﺎﻥ ﻣﻦ ﺷﺄﻧﻪ ﺃﻥ ﻳﺴﻬﻢ ﰲ ﺗﺮﻗﻴﺔ ﺍﻟﺰﺭﺍﻋﺔ‪ ،‬ﻭﺗﻄﻮﻳﺮﻫـﺎ ﰲ‬
‫ﺍﻟﺒﻠﺪﺍﻥ ﺍﻹﺳﻼﻣﻴﺔ؛ ﺇﻻ ﺃﻥ ﺷﻴﺌﺎ ﻣﻦ ﺫﻟﻚ ﱂ ﻳﺘﺤﻘﻖ‪ ،‬ﻭﺑﻘﻴﺖ ﺍﻟﺪﻭﻝ ﺍﻟﱵ ﺗﻌﺮﻑ ﻧﺴﺒﺎ ﻣﻨﺨﻔﻀﺔ ﻣﻦ‬
‫ﺍﻷﻳﺪﻱ ﺍﻟﻌﺎﻣﻠﺔ ﰲ ﳎﺎﻝ ﺍﻟﺰﺭﺍﻋﺔ ﺃﻛﺜﺮ ﺗﻄﻮﺭﺍ‪ ،‬ﻭﺭﻗﻴﺎ‪ ،‬ﻭﺗﺄﻣﻴﻨﺎ ﻟﻠﻐﺬﺍﺀ ﻣﻨﻬﺎ‪ .‬ﻓﻔﻲ ﺍﻟﺒﻠﺪﺍﻥ ﺍﳌﺘﻘﺪﻣﺔ "ﻻ‬
‫ﻳﻌﻤﻞ ﰲ ﺍﻟﺰﺭﺍﻋﺔ ﺃﻛﺜﺮ ﻣﻦ ‪ %04‬ﺇﱃ ‪ %10‬ﻣﻦ ﳎﻤﻮﻉ ﺍﻟﻘﻮﻯ ﺍﻟﻌﺎﻣﻠﺔ‪ ،‬ﻋﻠﻰ ﺣﲔ ﺃﻥ ﺍﻟـﺬﻳﻦ‬
‫ﻳﻌﻤﻠﻮﻥ ﰲ ﺍﻟﺰﺭﺍﻋﺔ ﰲ ﺍﻟﺪﻭﻝ ﺍﻟﻨﺎﻣﻴﺔ ﺗﺘﺮﺍﻭﺡ ﺑﲔ ‪ %70‬ﻭ‪ .%85‬ﻭﻣﻊ ﻫﺬﺍ ﻓﺈﻥ ﺍﻟﺪﻭﻝ ﺍﳌﺘﻘﺪﻣـﺔ‬
‫ﺗﺼﺪﺭ ﺍﻟﻐﺬﺍﺀ ﻟﻠﺒﻠﺪﺍﻥ ﺍﻟﻨﺎﻣﻴﺔ‪ ،‬ﻭﺗﻀﻐﻂ ﻋﻠﻴﻬﺎ ﻣﻦ ﺧﻼﻟﻪ")‪ .(209‬ﻭﻫﺬﺍ ﻣﺎ ﻳﺆﻛﺪ؛ ﺃﻥ ﺍﳌـﺸﻜﻠﺔ ﻻ‬
‫ﺗﻜﻤﻦ ﰲ ﻧﺴﺒﺔ ﺍﻟﻴﺪ ﺍﻟﻌﺎﻣﻠﺔ ﺑﻘﺪﺭ ﻣﺎ ﺗﻜﻤﻦ ﰲ ﻛﻴﻔﻴﺔ ﺍﺳﺘﻐﻼﳍﺎ‪ ،‬ﻭﺍﺳﺘﺜﻤﺎﺭﻫﺎ ﻭﻓﻖ ﻧﺴﻖ ﻓﻌـﺎﻝ‪،‬‬
‫ﻭﻣﻔﻴﺪ‪.‬‬
‫ﺛﺎﻟﺜﺎ‪ -‬ﻭﻓﺮﺓ ﻭﺗﻨﻮﻉ ﺍﳌﻨﺘﺠﺎﺕ ﻭﺍﶈﺎﺻﻴﻞ ﺍﻟﻐﺬﺍﺋﻴﺔ‪:‬‬
‫ﺇﻥ ﲤﺘﻊ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﺑﺸﺴﺎﻋﺔ ﺍﳌﺴﺎﺣﺔ‪ ،‬ﻭﺗﻨﻮﻉ ﺍﳌﻨـﺎﺥ‪ ،‬ﻭﻭﻓـﺮﺓ ﺍﳌـﻮﺍﺭﺩ‪ ،‬ﻭﺍﳌـﺴﻄﺤﺎﺕ‬
‫ﺍﳌﺎﺋﻴﺔ)‪(210‬؛ ﻛﺎﻥ ﲟﺜﺎﺑﺔ ﺍﻣﺘﻴﺎﺯ ﻳﻀﻤﻦ ﻟﻪ ﺗﻌﺪﺩ ﺍﶈﺎﺻﻴﻞ ﺍﻟﺰﺭﺍﻋﻴﺔ‪ ،‬ﻭﺗﻨﻮﻋﻬﺎ‪ .‬ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﻛﻮﻧـﻪ‬
‫ﺍﻣﺘﻴﺎﺯﺍ "ﻳﺴﺎﻋﺪ ﺃﻗﻄﺎﺭ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻋﻠﻰ ﺍﻟﺘﻜﺎﻣﻞ ﺍﻻﻗﺘﺼﺎﺩﻱ ﺯﺭﺍﻋﻴﺎ‪ ،‬ﻭﳛﻘﻖ ﻣﺒﺪﺃ ﺍﻻﻛﺘﻔـﺎﺀ‬
‫ﺍﻟﺬﺍﰐ‪ ،‬ﻭﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﺍﻟﻨﻔﺲ ﺑﺪﻻ ﻣﻦ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﺍﻟﻌﺎﱂ ﺍﳋﺎﺭﺟﻲ‪ .‬ﻭﰲ ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ؛ ﻓـﺈﻥ‬
‫)‪ ( 208‬اﻟﻤﺮﺟﻊ اﻟﺴﺎﺑﻖ‪ ،‬ص‪.104 :‬‬
‫)‪ ( 209‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ص‪.105 :‬‬
‫)‪ ( 210‬ﺳﺒﻖ اﻟﺤﺪﻳﺚ ﻋﻦ اﻟﺜﺮوة اﻟﻤﺎﺋﻴﺔ ﻓﻲ اﻟﻌﺎﻟﻢ اﻹﺳﻼﻣﻲ ﻓﻲ اﻟﻔﺼﻞ اﻟﺘﻤﻬﻴﺪي‪ ،‬أﻧﻈﺮ ص‪.19– 18 :‬‬
‫ﻫﺬﻩ ﺍﶈﺎﺻﻴﻞ ﺍﻟﺰﺭﺍﻋﻴﺔ ﺗﺸﻜﻞ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﺮﺋﻴﺴﻴﺔ ﺍﻟﻌﺮﻳﻀﺔ ﻟﻠﻜﺜﲑ ﻣﻦ ﺍﻟﺼﻨﺎﻋﺎﺕ ﺍﻟﱵ ﺗﺴﺘﺨﺪﻡ ﺗﻠﻚ‬
‫ﺍﶈﺎﺻﻴﻞ ﻛﺨﺎﻣﺎﺕ‪ ،‬ﺃﻭ ﻣﻮﺍﺩ ﺃﻭﻟﻴﺔ")‪ .(211‬ﻭﻓﻴﻤﺎ ﻳﻠﻲ ﺫﻛﺮ ﻟﺒﻌﺾ ﺍﳌﻨﺘﺠﺎﺕ‪ ،‬ﻭﺍﶈﺎﺻﻴﻞ ﺍﻟﺰﺭﺍﻋﻴـﺔ‬
‫ﺍﳌﺘﻤﻴﺰﺓ ﺑﺎﻟﻮﻓﺮﺓ‪ ،‬ﻭﺍﻟﺘﻨﻮﻉ ﰲ ﺃﻏﻠﺐ ﺍﻟﺒﻠﺪﺍﻥ ﺍﻹﺳﻼﻣﻴﺔ)‪.(212‬‬
‫‪ -1‬ﺍﻟﻘﻤﺢ‪ :‬ﻳﻨﺘﺞ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻣﺎ ﻳﻌﺎﺩﻝ ‪ %13‬ﻣﻦ ﺍﻹﻧﺘﺎﺝ ﺍﻟﻌﺎﳌﻲ‪ ،‬ﻭﺫﻟﻚ ﳚﻌﻠﻪ ﳛﺘﻞ ﺍﳌﺮﺗﺒﺔ‬
‫ﺍﻟﺜﺎﻧﻴﺔ ﻋﺎﳌﻴﺎ‪ .‬ﻭﻟﻜﻦ ﻣﻌﻈﻢ ﺍﻟﺪﻭﻝ ﺍﻹﺳﻼﻣﻴﺔ ﺗﻌﺎﱐ ﻣﻦ ﻋﺠﺰ ﺳﻨﻮﻱ ﳏﻠﻲ ﰲ ﺍﻟﻄﻠﺐ ﻋﻠﻰ ﺍﻟﻘﻤﺢ‪،‬‬
‫ﳑﺎ ﳚﻌﻠﻬﺎ ﺗﺴﺘﻮﺭﺩﻩ ﻣﻦ ﺍﻷﺳﻮﺍﻕ ﺍﳋﺎﺭﺟﻴﺔ ﺧﺎﺻﺔ ﺍﻟﻮﻻﻳﺎﺕ ﺍﳌﺘﺤﺪﺓ ﺍﻷﻣﺮﻳﻜﻴﺔ‪ ،‬ﻭﺃﺳﺘﺮﺍﻟﻴﺎ‪.‬‬
‫‪ -2‬ﺍﻷﺭﺯ‪ :‬ﻳﻨﺘﺞ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻣﺎ ﻳﻌﺎﺩﻝ ‪ %18‬ﻣﻦ ﺍﻹﻧﺘﺎﺝ ﺍﻟﻌﺎﳌﻲ‪ ،‬ﻭﺫﻟﻚ ﳝﺜﻞ ﺍﳌﺮﺗﺒﺔ ﺍﻟﺜﺎﻧﻴﺔ‬
‫ﻋﺎﳌﻴﺎ‪ ،‬ﻋﻠﻤﺎ ﺑﺄﻥ ﻣﻌﻈﻢ ﺍﻟﺪﻭﻝ ﺍﻹﺳﻼﻣﻴﺔ ﻣﺴﺘﻮﺭﺩﺓ ﻟﻪ‪.‬‬
‫‪ -3‬ﺍﻟﺸﻌﲑ‪ :‬ﻳﻮﺟﺪ ﻓﺎﺋﺾ ﰲ ﺑﻌﺾ ﺍﻟﺪﻭﻝ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﻳﻨﺘﺞ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ‪%14‬ﻣﻦ ﺍﻹﻧﺘﺎﺝ‬
‫ﺍﻟﻌﺎﳌﻲ‪ ،‬ﻭﳝﺜﻞ ﺍﳌﺮﺗﺒﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻋﺎﳌﻴﺎ‪.‬‬
‫‪ -4‬ﺍﻟﺬﺭﺓ‪ :‬ﻳﻨﺘﺞ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ‪ %4‬ﻣﻦ ﺍﻹﻧﺘﺎﺝ ﺍﻟﻌﺎﳌﻲ‪ ،‬ﻭﳝﺜﻞ ﺫﻟﻚ ﺍﳌﺮﺗﺒﺔ ﺍﳋﺎﻣﺴﺔ ﻋﺎﳌﻴﺎ‪.‬‬
‫‪‬ﺬﻩ ﺍﻹﻣﻜﺎﻧﺎﺕ ﺍﻟﺰﺭﺍﻋﻴﺔ ﺍﻟﻜﺜﲑﺓ‪ ،‬ﻭﺍﳌﺘﻨﻮﻋﺔ‪ :‬ﻣﺴﺎﺣﺎﺕ ﺯﺭﺍﻋﻴﺔ ﺷﺎﺳﻌﺔ‪ ،‬ﻳﺪ ﻋﺎﻣﻠﺔ ﻛﺜﲑﺓ‪ ،‬ﳏﺎﺻﻴﻞ‬
‫ﻣﺘﻨﻮﻋﺔ‪ ،‬ﻭﻭﻓﲑﺓ‪ ،‬ﻛﺎﻥ ﺟﺪﻳﺮﺍ ﺑﺎﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ؛ ﺃﻥ ﻳﺘﺒﻮﺃ ﺍﻟﺼﺪﺍﺭﺓ ﰲ ﺍﻹﻧﺘﺎﺝ ﺍﻟﺰﺭﺍﻋﻲ ﺍﻟﻌﺎﳌﻲ‪ ،‬ﺃﻭ‬
‫ﻋﻠﻰ ﺍﻷﻗﻞ ﺃﻥ ﳛﻘﻖ ﺍﻻﻛﺘﻔﺎﺀ ﺍﻟﺬﺍﰐ ﰲ ﺍﻟﻐﺬﺍﺀ‪ .‬ﺇﻻ ﺃﻥ ﺍﻟﻮﺍﻗﻊ ‪-‬ﻭﻟﻸﺳﻒ ﺍﻟﺸﺪﻳﺪ‪ -‬ﻳﺒﲔ ﻋﻜـﺲ‬
‫ﺫﻟﻚ ﲤﺎﻣﺎ؛ ﻓﺄﻏﻠﺐ ﺍﻟﺒﻠﺪﺍﻥ ﺍﻹﺳﻼﻣﻴﺔ ﻻ ﺗﺴﺘﻐﻞ ﺇﻣﻜﺎﻧﻴﺎ‪‬ﺎ‪ ،‬ﻭﻫﻲ ﺗﻌﻴﺶ ﲣﻠﻔﺎ ﰲ ﻗﻄﺎﻉ ﺍﻟﺰﺭﺍﻋـﺔ‪،‬‬
‫ﻭﺿﻌﻔﺎ ﰲ ﺇﻧﺘﺎﺝ ﺍﻟﻐﺬﺍﺀ‪ ،‬ﻭﺗﺒﻌﻴﺔ ﻟﻠﺒﻠﺪﺍﻥ ﺍﳌﺘﻘﺪﻣﺔ‪ .‬ﻭﻫﻮ ﻣﺎ ﺟﻌﻠﻬﺎ ﺑﻌﻴﺪﺓ ﻋﻦ ﲢﻘﻴـﻖ ﺃﻱ ﺗﻜﺎﻣـﻞ‬
‫ﺯﺭﺍﻋﻲ‪ ،‬ﺃﻭ ﺍﻗﺘﺼﺎﺩﻱ ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ ﻣﻦ ﺷﺄﻧﻪ ﺃﻥ ﻳﻮﺟﻪ ﻣﺴﺎﺭﻫﺎ ﺍﳊﻀﺎﺭﻱ ﳓﻮ ﺍﻷﻣﺎﻡ‪.‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﺘﺠﺎﺭﺓ‬
‫ﺇﻥ ﺍﳊﺪﻳﺚ ﻋﻦ ﻭﺍﻗﻊ ﺍﻟﺘﺠﺎﺭﺓ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ؛ ﻳﺘﻀﻤﻦ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﻟﺘﺠﺎﺭﺓ ﺍﳋﺎﺭﺟﻴﺔ ﻣـﻦ‬
‫ﻭﺇﱃ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﺑﺪﺭﺟﺔ ﻛﺒﲑﺓ‪ ،‬ﻓﻴﻤﺎ ﺗﺒﻘﻰ ﺍﻟﺘﺠﺎﺭﺓ ﺍﻟﺪﺍﺧﻠﻴﺔ ﺑﲔ ﺑﻠﺪﺍﻥ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﺷﺒﻪ‬
‫ﻣﻨﻌﺪﻣﺔ ﻓﻬﻲ ﻻ ﺗﺘﺠﺎﻭﺯ ﻧﺴﺒﺔ ‪.%4‬‬
‫)‪ ( 211‬ﻣﺤﻤﺪ اﻟﻬﺰاﻳﻤﺔ‪ :‬ﺣﺎﺿﺮ اﻟﻌﺎﻟﻢ اﻹﺳﻼﻣﻲ‪ ،‬وﻗﻀﺎﻳﺎﻩ اﻟﺴﻴﺎﺳﻴﺔ اﻟﻤﻌﺎﺻﺮة‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ص‪.69 :‬‬
‫)‪ ( 212‬ﻓﻬﺪ ﺁل ﺛﺎﻧﻲ‪ :‬اﻟﻌﺎﻟﻢ اﻹﺳﻼﻣﻲ دراﺳﺎت ﺟﻴﻮﺳﺘﺮاﺗﻴﺠﻴﺔ‪ ،‬وﺟﻴﻮﺑﻮﻟﻴﺘﻴﻜﻴﺔ‪ ,‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ص‪.96- 95 :‬‬
‫ﻳﺆﻛﺪ ﻭﺍﻗﻊ ﺍﻟﺘﺠﺎﺭﺓ ﺍﳋﺎﺭﺟﻴﺔ ﻟﻠﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ؛ ﺃ‪‬ﺎ ﻋﻤﻮﻣﺎ ﻗﺎﺋﻤﺔ ﻋﻠﻰ ﺗﺼﺪﻳﺮ ﺍﳌـﻮﺍﺩ ﺍﻷﻭﻟﻴـﺔ‪،‬‬
‫ﻭﺍﺳﺘﲑﺍﺩ ﺍﳌﻮﺍﺩ ﺍﻟﺼﻨﺎﻋﻴﺔ‪ ،‬ﻭﺍﳌﻨﺘﺠﺎﺕ ﺍﳌﺨﺘﻠﻔﺔ‪ .‬ﻭﺍﳌﻼﺣﻆ ﻋﻠﻰ ﺍﻟﺘﺒﺎﺩﻝ ﺍﳋﺎﺭﺟﻲ ﻟﻠﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‬
‫ﻣﻊ ﺑﺎﻗﻲ ﺩﻭﻝ ﺍﻟﻌﺎﱂ؛ ﺃﻧﻪ ﳜﺪﻡ "ﺍﺠﻤﻟﺎﻻﺕ ﺍﻟﻌﺎﳌﻴﺔ ﺍﻷﺭﺣﺐ‪ ،‬ﻋﻠﻰ ﺣﲔ ﻳﺒﻘﻰ ﺍﻟﺘﺒـﺎﺩﻝ ﺍﻟـﺪﺍﺧﻠﻲ‪،‬‬
‫ﻭﺍﻹﻗﻠﻴﻤﻲ ﻧﺸﺎﻃﺎ ﻣﻬﻤﻼ‪ .‬ﻭﻫﺬﺍ ﺍﻟﻮﺿﻊ ﻳﻌﻮﺩ ﰲ ﺟﺎﻧﺐ ﻣﻨﻪ ﺇﱃ ﻋﻬﻮﺩ ﺍﻻﺳﺘﻌﻤﺎﺭ؛ ﺇﺫ ﺃﻗـﺎﻡ ﻣـﻦ‬
‫ﺍﳍﻴﺎﻛﻞ ﺍﻟﺘﺤﺘﻴﺔ ﻣﺎ ﳜﺪﻡ ﺣﺮﻛﺔ ﻧﻘﻞ ﺍﳌﻮﺍﺩ ﺍﳋﺎﻡ ﳓﻮ ﺑﻼﺩﻩ‪ ،‬ﻭﺣﺮﻛﺔ ﻧﻘﻞ ﺍﳌﻨﺘﺠﺎﺕ ﺇﱃ ﺍﻟﺒﻼﺩ ﺍﻟﱵ‬
‫ﻳﺴﺘﻌﻤﺮﻫﺎ‪ ،‬ﻭﺟﺎﻧﺐ ﻣﻨﻪ ﻳﻌﻮﺩ ﺇﱃ ﺷﺮﻭﻁ ﺍﻟﺪﻭﻟﺔ ﺍﳌﻤﻮﻟﺔ ﻟﺘﻠﻚ ﺍﻟﻘﺮﻭﺽ‪ ،‬ﻭﺍﻟﺒﻨﻴﺎﺕ‪ ،‬ﻭﻫﻲ ﺷﺮﻭﻁ‬
‫ﺗﺼﺐ ﰲ ﺍﳍﺪﻑ ﻧﻔﺴﻪ")‪.(213‬‬
‫ﺇﻥ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﺍﻟﺬﻱ ﻇﻞ ﻟﻘﺮﻭﻥ ﺭﻫﻦ ﺍﻻﺳﺘﻐﻼﻝ ﺍﻟﻐﺮﰊ‪ ،‬ﻭﺍﻻﺳﺘﱰﺍﻑ ﺍﺠﻤﻟﺤـﻒ ﳌﺨﺘﻠـﻒ‬
‫ﺛﺮﻭﺍﺗﻪ؛ ﻻ ﻳﺰﺍﻝ ﻳﻌﺎﱐ ﻣﻦ ﻫﺬﻩ ﺍﻟﻘﻴﻮﺩ ﺍﻟﱵ ﻃﺎﻝ ﺃﻣﺪﻫﺎ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﺭﺳﺦ ﻃﺒﻴﻌﺔ ﺗﻌﺎﻣﻼﺗﻪ ﺍﳋﺎﺭﺟﻴـﺔ‬
‫ﻣﻊ ﺑﺎﻗﻲ ﺍﻟﺪﻭﻝ‪ .‬ﻓﻬﻮ ﻣﻨﺬ ﺯﻣﻦ ﻃﻮﻳﻞ ‪-‬ﻣﻨﺬ ﺩﺧﻮﻝ ﺍﳌﺴﺘﻌﻤﺮ ﺇﱃ ﺃﺭﺍﺿﻴﻪ‪ -‬ﺇﱃ ﺍﻟﻴﻮﻡ‪ ،‬ﻳﻌﺘﻤـﺪ ﰲ‬
‫ﲡﺎﺭﺗﻪ ﺍﳋﺎﺭﺟﻴﺔ ﻋﻠﻰ ﺗﺼﺪﻳﺮ ﺍﳌﻮﺍﺩ ﺍﻷﻭﻟﻴﺔ ﻭﺍﳋﺎﻡ‪ ،‬ﻭﺍﺳﺘﲑﺍﺩ ﺍﳌﻮﺍﺩ ﺍﻟﻐﺬﺍﺋﻴﺔ‪ ،‬ﻭﺍﳌﻨﺘﺠﺎﺕ ﺍﻟـﺼﻨﺎﻋﻴﺔ‬
‫ﺍﳌﺘﻨﻮﻋﺔ‪ .‬ﻫﺬﺍ ﻣﻦ ﺟﻬﺔ‪ ،‬ﻭﻣﻦ ﺟﻬﺔ ﺛﺎﻧﻴﺔ؛ ﻓﺈﻥ ﺍﻟﺘﺠﺎﺭﺓ ﺑﲔ ﺍﻟﺪﻭﻝ ﺍﻹﺳﻼﻣﻴﺔ ﺗﺒﻘﻰ ﺑﻌﻴﺪﺓ ﺟﺪﺍ ﻋﻦ‬
‫ﺍﻟﺼﻮﺭﺓ ﺍﻟﱵ ﻳﻔﺘﺮﺽ ‪‬ﺎ ﺃﻥ ﺗﻜﻮﻥ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﻳﺆﻛﺪ ﺻﻌﻮﺑﺔ ﺧﻠﻖ ﺗﻌﺎﻭﻥ‪ ،‬ﺃﻭ ﺗﻜﺘﻞ ﻟﻠﻌـﺎﱂ‬
‫ﺍﻹﺳﻼﻣﻲ ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺮﺍﻫﻦ‪ ،‬ﻭﺗﺒﻌﺎ ﻟﻠﻤﻌﻄﻴﺎﺕ ﺍﻟﻘﺎﺋﻤﺔ ﺑﲔ ﺑﻠﺪﺍﻧﻪ‪.‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺪﻳﻮﻥ ﺍﳋﺎﺭﺟﻴﺔ‬
‫ﻻ ﺗﺰﺍﻝ ﻗﻀﻴﺔ ﺍﻟﺪﻳﻮﻥ ﺍﳋﺎﺭﺟﻴﺔ ﺇﺣﺪﻯ ﺃﻫﻢ‪ ،‬ﻭﺃﺧﻄﺮ ﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﱵ ﻳﻌﺎﱐ ﻣﻨﻬﺎ ﺍﻟﻌﺎﱂ ﺍﻹﺳـﻼﻣﻲ‪،‬‬
‫ﻭﳚﺪ ﺻﻌﻮﺑﺔ ﻛﺒﲑﺓ ﰲ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻌﻬﺎ‪ ،‬ﺃﻭ ﺣﻠﻬﺎ ﻓﻘﺪ "ﺑﻠﻎ ﳎﻤﻮﻉ ﺩﻳﻮﻥ ﺍﻟﻌﺎﱂ ﺍﻟﻨﺎﻣﻲ ﰲ ﺍﻟﺘﺴﻌﻴﻨﺎﺕ‬
‫‪ 1945‬ﻣﻠﻴﺎﺭ ﺩﻭﻻﺭ‪ ،‬ﻭﺩﻳﻮﻥ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻭﺣﺪﻩ ﺑﻠﻐﺖ ‪ 702‬ﻣﻠﻴﺎﺭ ﺩﻭﻻﺭ؛ ﺃﻱ ﻣﺎ ﻳﻌـﺎﺩﻝ‬
‫‪ %36‬ﻣﻦ ﺩﻳﻮﻥ ﺍﻟﻌﺎﱂ ﺍﻟﻨﺎﻣﻲ")‪ .(214‬ﻭﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻌﺪﺩ ﺍﳌﺮﺗﻔﻊ ﻣﻦ ﺍﻟﺪﻳﻮﻥ ﺍﳋﺎﺭﺟﻴﺔ ﺃﻣـﺮ ﻳـﺪﱘ‬
‫ﺑﻼ ﺷﻚ‪ -‬ﺣﺎﻟﺔ ﻣﻦ ﻋﺪﻡ ﺍﻻﺳﺘﻘﺮﺍﺭ ﰲ ﺷﱴ ﺍﻟﻘﻄﺎﻋﺎﺕ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ‪ ،‬ﻭﺣﱴ ﺍﻟﺴﻴﺎﺳﻴﺔ ﰲ ﺍﻟﻌـﺎﱂ‬‫ﺍﻹﺳﻼﻣﻲ‪ .‬ﺫﻟﻚ ﺃﻥ "ﺃﺯﻣﺔ ﺍﻟﺪﻳﻮﻥ ﺍﳋﺎﺭﺟﻴﺔ‪ ،‬ﻭﻣﺎ ﻳﺘﺒﻌﻬﺎ ﻣﻦ ﺟﺪﻭﻟﺔ‪ ،‬ﻭﺇﻋﺎﺩﺓ ﺟﺪﻭﻟﺔ‪ ،‬ﻭﻏﲑﻫﺎ ﻣﻦ‬
‫ﺍﻟﻌﻤﻠﻴﺎﺕ ﺍﳌﺘﻌﻠﻘﺔ ‪‬ﺎ؛ ﺗﺆﺩﻱ ﺇﱃ ﻧﺘﺎﺋﺞ ﻣﺪﻣﺮﺓ ﻻﻗﺘﺼﺎﺩ ﺍﻟﺪﻭﻝ ﺍﳌﺪﻳﻨﺔ ﻻ ﺳﻴﻤﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟـﺪﻳﻮﻥ‬
‫ﻣﺸﺮﻭﻃﺔ‪ ،‬ﻭﻣﺘﻤﺜﻠﺔ ﺑﺎﺳﺘﲑﺍﺩ ﻣﻌﻈﻢ ﺣﺎﺟﺎﺕ ﺍﳌﺪﻳﻦ ﻣﻦ ﺍﻟﺪﻭﻟﺔ ﺍﳌﻘﺪﻣﺔ ﻟﻠﻘﺮﺽ")‪.(215‬‬
‫)‪ ( 213‬ﻋﺒﺪ اﻟﻜﺮﻳﻢ ﺑﻜﺎر‪ :‬ﻧﺤﻮ ﻓﻬﻢ أﻋﻤﻖ ﻟﻠﻮاﻗﻊ اﻹﺳﻼﻣﻲ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ص‪.95 :‬‬
‫)‪ ( 214‬ﻓﻬﺪ ﺁل ﺛﺎﻧﻲ‪ :‬اﻟﻌﺎﻟﻢ اﻹﺳﻼﻣﻲ دراﺳﺎت ﺟﻴﻮﺳﺘﺮاﺗﻴﺠﻴﺔ وﺟﻴﻮﺑﻮﻟﻴﺘﻴﻜﻴﺔ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ص‪.115 :‬‬
‫)‪ ( 215‬إﺑﺮاهﻴﻢ اﻟﻌﺴﻞ‪ :‬اﻟﺘﻨﻤﻴﺔ ﻓﻲ اﻹﺳﻼم ﻣﻔﺎهﻴﻢ‪ ،‬ﻣﻨﺎهﺞ‪ ،‬وﺗﻄﺒﻴﻘﺎت‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ص‪.189 :‬‬
‫ﻭﺍﳉﺪﻳﺮ ﺑﺎﻟﺬﻛﺮ؛ ﻫﻮ ﺃﻥ "ﻣﺸﻜﻠﺔ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻟﻴﺴﺖ ﺍﻟﺪﻳﻮﻥ ﰲ ﺣﺪ ﺫﺍ‪‬ﺎ؛ ﺇﳕﺎ ﻣﺸﻜﻠﺘﻪ ﻫـﻲ‬
‫ﺍﻟﻔﻮﺍﺋﺪ ﺍﻟﺮﺑﻮﻳﺔ ﺍﻟﱵ ﺗﺪﻓﻊ ﻋﻠﻰ ﺍﻟﺪﻳﻮﻥ‪ ،‬ﻭﺍﻟﱵ ﺻﺎﺭﺕ ﲤﺜﻞ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺪﻭﻝ ﺍﻹﺳﻼﻣﻴﺔ ﺷﺒﺤﺎ ﳐﻴﻔـﺎ‬
‫ﻣﺎﺛﻼ‪ ،‬ﺣﻴﺚ ﺻﺎﺭﺕ ﺗﻠﺘﻬﻢ ﻧﺴﺒﺔ ﻛﺒﲑﺓ ﻣﻦ ﺻﺎﺩﺭﺍﺕ ﺍﻟـﺪﻭﻝ ﺍﻹﺳـﻼﻣﻴﺔ‪ ،‬ﺑـﻞ ﺯﺍﺩﺕ ﻋﻠـﻰ‬
‫ﺍﻟﺼﺎﺩﺭﺍﺕ ﰲ ﺑﻌﺾ ﺍﻷﺣﻴﺎﻥ‪ .‬ﳑﺎ ﳚﻌﻞ ﺍﻟﻌﺠﺰ ﻋﻦ ﺍﻟﻮﻓﺎﺀ ‪‬ﺎ ﺃﻣﺮﺍ ﳏﺘﻤﺎ‪ ،‬ﻭﳑﺎ ﳚﻌﻞ ﺇﻣﻜﺎﻥ ﺇﺣﺪﺍﺙ‬
‫ﺗﻨﻤﻴﺔ ﻣﻨﺎﺳﺒﺔ ﺃﻣﺮﺍ ﺻﻌﺒﺎ")‪.(216‬‬
‫‪‬ﺬﺍ ﺗﺰﺩﺍﺩ ﺃﻭﺿﺎﻉ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﺳﻮﺀﺍ‪ ،‬ﻭﺗﻌﻘﻴﺪﺍ‪ ،‬ﻓﻤﻦ ﺍﻟﺘﺨﻠﻒ ﺍﻟﺰﺭﺍﻋﻲ‪ ،‬ﻭﺍﻟﻌﺠﺰ ﺍﻟـﺼﻨﺎﻋﻲ‪،‬‬
‫ﻭﺍﻟﻀﻌﻒ ﺍﻟﺘﺠﺎﺭﻱ‪ ،‬ﻳﺰﻳﺪ ﻋﺐﺀ ﺍﻟﺪﻳﻮﻥ ﺍﳋﺎﺭﺟﻴﺔ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻌﺎﱂ؛ ﳑﺎ ﻳﺼﻌﺐ ﻋﻠﻴﻪ ﺍﻷﻣﻮﺭ ﺃﻛﺜﺮ‪،‬‬
‫ﻭﻳﺰﻳﺪ ﰲ ﺗﻌﻘﻴﺪ ﺇﻣﻜﺎﻧﻴﺔ ‪‬ﻮﺿﻪ‪ ،‬ﻭﺍﲢﺎﺩﻩ‪.‬‬
‫ﺍﻟﻔﺮﻉ ﺍﳋﺎﻣﺲ‪ :‬ﻣﺘﻮﺳﻂ ﺍﻟﺪﺧﻞ ﺍﻟﻔﺮﺩﻱ‬
‫ﺇﺫﺍ ﻛﺎﻥ ﻣﺘﻮﺳﻂ ﺍﻟﺪﺧﻞ ﺍﻟﻔﺮﺩﻱ؛ ﻫﻮ ﺇﺣﺪﻯ ﻣﺆﺷﺮﺍﺕ ﺍﻟﺘﺨﻠﻒ‪ ،‬ﺃﻭ ﺍﻟﺘﻘﺪﻡ ﻻﻗﺘﺼﺎﺩ ﺩﻭﻟﺔ ﻣﺎ؛ ﻓﺈﻥ‬
‫ﻣﻌﺮﻓﺔ ﻣﺘﻮﺳﻂ ﺍﻟﺪﺧﻞ ﺍﻟﻔﺮﺩﻱ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﺳﻴﺴﺎﻋﺪ ﻛﺜﲑﺍ ﰲ ﻣﻌﺮﻓﺔ ﺣﻆ ﺍﳌـﺴﻠﻢ ﻣـﻦ‬
‫ﺍﻟﺪﺧﻞ ﺍﻟﻘﻮﻣﻲ ﻟﺒﻠﺪﻩ‪ ،‬ﻭﻣﺪﻯ ﻗﺪﺭﺗﻪ ﻋﻠﻰ ﺗﻠﺒﻴﺔ‪ ،‬ﻭﺗﻮﻓﲑ ﳐﺘﻠﻒ ﺣﺎﺟﻴﺎﺗﻪ‪ ،‬ﻭﻣﺘﻄﻠﺒﺎﺗﻪ ﺍﻟﻴﻮﻣﻴـﺔ‪ .‬ﻭﰲ‬
‫ﺇﻃﺎﺭ ﺫﻟﻚ "ﺗﺬﻛﺮ ﺑﻌﺾ ﺍﻹﺣﺼﺎﺀﺍﺕ ﺃﻥ ﺣﻮﺍﱄ ‪ 24‬ﺩﻭﻟﺔ ﺇﺳﻼﻣﻴﺔ ﻳـﺴﻜﻨﻬﺎ ﻧـﺼﻒ ﺃﻋـﺪﺍﺩ‬
‫ﺍﳌﺴﻠﻤﲔ ﰲ ﺍﻟﻌﺎﱂ ﻣﺼﻨﻔﺔ ﻣﻊ ﺍﻟﺪﻭﻝ ﺫﺍﺕ ﺍﻟﺪﺧﻮﻝ ﺍﳌﻨﺨﻔﻀﺔ ﳌﻮﺍﻃﻨﻴﻬﺎ؛ ﺣﻴﺚ ﻻ ﻳﺘﻌﺪﻯ ﺩﺧـﻞ‬
‫ﺍﻟﻔﺮﺩ ﺍﻟﻮﺍﺣﺪ ‪ 400‬ﺩﻭﻻﺭ ﰲ ﺍﻟﺴﻨﺔ… ﻭﻫﻨﺎﻙ ﺩﻭﻝ ﺇﺳﻼﻣﻴﺔ ﻣﺼﻨﻔﺔ ﻣﻊ ﺍﻟﺪﻭﻝ ﺫﺍﺕ ﺍﻟـﺪﺧﻮﻝ‬
‫ﺍﻟﻌﺎﻟﻴﺔ ﺍﻟﱵ ﻳﺘﺠﺎﻭﺯ ﺩﺧﻞ ﺍﻟﻔﺮﺩ ﻓﻴﻬﺎ ‪ 6000‬ﺩﻭﻻﺭ ﻣﺜﻞ ﺍﻹﻣﺎﺭﺍﺕ ﺍﻟﻌﺮﺑﻴﺔ ﺍﳌﺘﺤﺪﺓ‪ ،‬ﻭﺍﻟﺒﺤـﺮﻳﻦ‪،‬‬
‫ﻭﺑﺮﻭﻧﺎﻱ‪ ،‬ﻭﻟﻴﺒﻴﺎ‪ ،‬ﻭﻋﻤﺎﻥ‪ ،‬ﻭﻗﻄﺮ‪ ،‬ﻭﺍﳌﻤﻠﻜﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ‪ .‬ﻟﻜﻦ ﺍﻟﺴﻜﺎﻥ ﻓﻴﻬﺎ ﻗﻠﻴﻠﻮﻥ ﺑﺎﻟﻨﺴﺒﺔ‬
‫ﺠﻤﻟﻤﻮﻉ ﺃﻋﺪﺍﺩ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ")‪.(217‬‬
‫ﺇﻥ ﻫﺬﻩ ﺍﻹﺣﺼﺎﺀﺍﺕ ﺗﻨﻢ ﻋﻦ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﳌﻔﺎﺭﻗﺎﺕ ﺍﳌﻮﺟﻮﺩﺓ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺍﻟـﺬﻱ ﻳـﻀﻢ‬
‫ﺃﻓﺮﺍﺩﺍ ﻻ ﻳﺘﺠﺎﻭﺯ ﺩﺧﻠﻬﻢ ﺍﻟﻴﻮﻣﻲ ﺍﻟﺪﻭﻻﺭﻳﻦ‪ ،‬ﰲ ﻣﻘﺎﺑﻞ ﺃﻓﺮﺍﺩ ﺁﺧﺮﻳﻦ ﻳﺘﻌﺪﻯ ﺩﺧﻠﻬﻢ ﺍﻟﻴـﻮﻣﻲ ‪16‬‬
‫ﺩﻭﻻﺭﺍ‪ .‬ﺇﻻ ﺃﻥ ﺍﻟﺪﻭﻝ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﱵ ﺗﺘﺤﻘﻖ ﻓﻴﻬﺎ ﺃﻋﻠﻰ ﻗﻴﻢ ﺍﻟﺪﺧﻞ ﺍﻟﻔﺮﺩﻱ‪ ،‬ﻻ ﳝﻜﻦ ﺍﻋﺘﺒﺎﺭﻫـﺎ‬
‫ﺩﻭﻻ ﻣﺘﻘﺪﻣﺔ؛ ﻷ‪‬ﺎ ﺩﻭﻝ ﺗﺴﺘﻮﺭﺩ ﺃﻏﻠﺐ ﺣﺎﺟﺎ‪‬ﺎ ﻣﻦ ﺍﳋﺎﺭﺝ‪ ،‬ﻭﻫﻲ ﺩﻭﻝ ﻳﻄﻐﻰ ﻋﻠﻴﻬـﺎ ﺍﻟﺜـﺮﺍﺀ‬
‫ﺍﻟﻜﺒﲑ ﰲ ﳎﺎﻝ ﺍﻟﻨﻔﻂ‪ ،‬ﻭﺑﺎﻗﻲ ﺍﳌﻮﺍﺩ ﺍﻷﻭﻟﻴﺔ‪.‬‬
‫)‪ ( 216‬ﻋﺒﺪ اﻟﻜﺮﻳﻢ ﺑﻜﺎر‪ :‬ﻧﺤﻮ ﻓﻬﻢ أﻋﻤﻖ ﻟﻠﻮاﻗﻊ اﻹﺳﻼﻣﻲ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ص‪.91– 90:‬‬
‫)‪ ( 217‬اﻟﻤﺮﺟﻊ اﻟﺴﺎﺑﻖ‪ ،‬ص‪. 82 :‬‬
‫ﻭﺇﺫﺍ ﺃﺧﺬﻧﺎ ﺍﻟﺪﻭﻝ ﺍﻟﻌﺮﺑﻴﺔ ‪-‬ﻛﻤﺜﺎﻝ ﻋﻦ ﺍﻟﺪﻭﻝ ﺍﻹﺳﻼﻣﻴﺔ‪-‬؛ ﻓﺈﻧﻨﺎ ﳒﺪ ﻭﺣﺴﺐ ﺍﻟﺪﺭﺍﺳـﺔ ﺍﻟـﱵ‬
‫ﻧﺸﺮ‪‬ﺎ ﺍﻟﻠﺠﻨﺔ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ‪ ،‬ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻟﻐﺮﰊ ﺁﺳﻴﺎ‪ ،‬ﻭﺍﻟﺘﺎﺑﻌـﺔ ﻟﻸﻣـﻢ ﺍﳌﺘﺤـﺪﺓ )ﺃﺳـﻜﻮ( ﰲ‬
‫ﺑﲑﻭﺕ)‪ ،(218‬ﳒﺪ ﺑﺄﻥ ﳓﻮ ﻧﺼﻒ ﺳﻜﺎﻥ ﺍﻟﻌﺎﱂ ﺍﻟﻌﺮﰊ )‪ (%50‬ﻳﻌﻴﺸﻮﻥ ﺑﺄﻗﻞ ﻣﻦ ﺩﻭﻻﺭﻳـﻦ ﰲ‬
‫ﺍﻟﻴﻮﻡ‪ ،‬ﻭﰲ ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ ﺗﺒﻘﻰ ﺻﻮﺭﺓ ﺍﻟﻌﺮﺏ ﺍﻷﺛﺮﻳﺎﺀ ﻫﻲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻄﺎﻏﻴﺔ‪ ،‬ﻭﺍﻟـﺬﻳﻦ ﻳﺘﻮﺟﻬـﻮﻥ‬
‫ﺑﺸﻜﻞ ﻛﺒﲑ ﺟﺪﺍ ﺇﱃ ﺍﺳﺘﺜﻤﺎﺭ ﺃﻣﻮﺍﳍﻢ ﰲ ﺍﻟﺪﻭﻝ ﺍﻷﺟﻨﺒﻴﺔ‪ .‬ﻓﻘﺪ ﻗﺪﺭﺕ ﺍﻟﺜﺮﻭﺍﺕ ﺍﻟﻌﺮﺑﻴﺔ ﺍﳌﺴﺘﺜﻤﺮﺓ‬
‫ﺧﺎﺭﺝ ﺍﻟﻮﻃﻦ ﺍﻟﻌﺮﰊ ﲝﻮﺍﱄ ‪ 1.3‬ﺗﺮﻳﻠﻴﻮﻥ ﺩﻭﻻﺭ ﺣﺴﺐ ﺗﻘﺪﻳﺮﺍﺕ ﺍﳌﺆﺳﺴﺔ ﺍﻟﻌﺮﺑﻴـﺔ ﻟﻠـﻀﻤﺎﻥ‬
‫ﻭﺍﻻﺳﺘﺜﻤﺎﺭ‪ ،‬ﻭﻣﺎ ﺑﲔ ‪ 2.1‬ﻭ‪ 4.8‬ﺗﺮﻳﻠﻴﻮﻥ ﺩﻭﻻﺭ ﲝﺴﺐ ﻣﺮﻛﺰ ﺍﳋﻠﻴﺞ ﻟﻠﺪﺭﺍﺳﺎﺕ‪ .‬ﳑﺎ ﻳﺆﻛﺪ ﺃﻥ‬
‫ﺍﻷﻣﻮﺍﻝ ﺍﻟﻌﺮﺑﻴﺔ ﺗﻮﺩﻉ ﰲ ﺍﻷﺳﻮﺍﻕ ﺍﳋﺎﺭﺟﻴﺔ‪ ،‬ﰒ ﺗﺴﺘﺪﻳﻦ ﺍﻟﺪﻭﻝ ﺍﻟﻌﺮﺑﻴﺔ ﺍﶈﺘﺎﺟﺔ ﻣﻦ ﻫﺬﻩ ﺍﻷﺳﻮﺍﻕ‪،‬‬
‫ﻭﺍﳌﺆﺳﺴﺎﺕ ﺍﻟﺪﻭﻟﻴﺔ ﻟﺘﻤﻮﻳﻞ ﺍﺣﺘﻴﺎﺟﺎ‪‬ﺎ‪.‬‬
‫ﻫﻜﺬﺍ ﳝﺜﻞ ﺍﳔﻔﺎﺽ ﺍﻟﺪﺧﻞ ﺍﻟﻔﺮﺩﻱ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﺩﻟﻴﻼ ﻗﺎﻃﻌﺎ ﻋﻠﻰ ﲣﻠﻔﻪ‪ ،‬ﻭﺗﺄﺧﺮﻩ‪ ،‬ﻛﻤﺎ ﺃﻥ‬
‫ﺛﺮﺍﺀﻩ ﳝﺜﻞ ﻧﻘﻤﺔ ﻋﻠﻰ ﺑﻠﺪﺍﻧﻪ‪ ،‬ﺑﺪﻝ ﺃﻥ ﻳﻜﻮﻥ ﻧﻌﻤﺔ ﻋﻠﻴﻬﻢ‪ .‬ﻓﺎﻟﺪﻭﻝ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﱵ ﲢﺘﺎﺝ ﻛﺜﲑﺍ ﺇﱃ‬
‫ﺍﻻﺳﺘﺪﺍﻧﺔ ﻣﻦ ﺃﺟﻞ ﺩﻓﻊ ﻋﺠﻠﺔ ﺍﻟﻨﻤﻮ ﺍﻻﻗﺘﺼﺎﺩﻱ‪ ،‬ﻭﲢﺴﲔ ﳐﺘﻠﻒ ﺃﻭﺿﺎﻋﻬﺎ ﺗﻠﺠـﺄ ﺇﱃ ﺍﺳـﺘﺪﺍﻧﺔ‬
‫ﺃﻣﻮﺍﻝ ﻋﺮﺑﻴﺔ‪ ،‬ﺃﻭ ﺇﺳﻼﻣﻴﺔ ﻣﻮﺩﻋﺔ ﰲ ﺑﻨﻮﻙ ﺃﺟﻨﺒﻴﺔ ﺫﻟﻚ؛ ﻷﻥ ﺃﻏﻠﺐ ﺍﻷﺛﺮﻳﺎﺀ ﺍﻟﻌﺮﺏ‪ ،‬ﻭﺍﳌـﺴﻠﻤﲔ‬
‫ﻳﻔﻀﻠﻮﻥ ﺍﺳﺘﺜﻤﺎﺭ ﺃﻣﻮﺍﳍﻢ ﰲ ﺍﻟﺒﻨﻮﻙ ﺍﻷﺟﻨﺒﻴﺔ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﻳﻜﺮﺱ ﻣﺰﻳﺪﺍ ﻣﻦ ﺍﻟﺘﺸﺘﺖ‪ ،‬ﻭﺍﻻﻧﻔﺼﺎﻝ ﺑﲔ‬
‫ﺍﻟﺒﻠﺪﺍﻥ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﻳﻌﻤﻖ ﺍﻟﻔﺠﻮﺓ ﺑﲔ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ‪-‬ﻛﻌﺎﱂ ﻣﺘﺨﻠـﻒ‪ ،-‬ﻭﺑـﺎﻗﻲ ﺍﻟـﺪﻭﻝ‬
‫ﺍﳌﺘﻘﺪﻣﺔ‪.‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﻴﺪ ﺍﻟﻌﺎﻣﻠﺔ‬
‫ﰲ ﺧﺘﺎﻡ ﺩﺭﺍﺳﺔ ﺍﻟﻮﺍﻗﻊ ﺍﻻﻗﺘﺼﺎﺩﻱ ﻟﻠﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻳﺄﰐ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﻟﻴﺪ ﺍﻟﻌﺎﻣﻠـﺔ‪ ،‬ﻭﻣـﺴﺘﻮﻯ‬
‫ﺗﺸﻐﻴﻞ ﳐﺘﻠﻒ ﺍﻟﻔﺌﺎﺕ ‪-‬ﺍﻟﻘﺎﺩﺭﺓ ﻋﻠﻰ ﺍﻟﻌﻤﻞ‪ -‬ﰲ ﺷﱴ ﺍﳌﻴﺎﺩﻳﻦ ﺧﺪﻣﺔ ﻟﻠﺘﻨﻤﻴﺔ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ‪ ،‬ﻭﺩﻓﻌـﺎ‬
‫ﻟﺘﺮﻗﻴﺔ ﳐﺘﻠﻒ ﺍﳌﺸﺎﺭﻳﻊ‪ .‬ﻭﺍﳊﻘﻴﻘﺔ ﺍﻟﺒﺎﺩﻳﺔ ﻟﻠﻌﻴﺎﻥ؛ ﻫﻲ ﺃﻥ ﺍﻣﺘﻼﻙ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻟﻄﺎﻗـﺔ ﺑـﺸﺮﻳﺔ‬
‫ﻫﺎﺋﻠﺔ ﺗﻔﻮﻕ ﺍﳌﻠﻴﺎﺭ‪ ،‬ﻭﲤﺜﻞ ﻧﺴﺒﺔ ﺍﻟﺸﺒﺎﺏ ﺍﳊﺼﺔ ﺍﻟﻜﱪﻯ ﻣﻨﻬﺎ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺣﺮﺹ ﺍﻹﺳﻼﻡ –‬
‫ﻛﻤﻨﻬﺞ ﺣﻴﺎﺓ‪ ،‬ﻭﺭﺍﺑﻂ ﺭﻭﺣﻲ ﺑﲔ ﺍﳌﺴﻠﻤﲔ‪ -‬ﻋﻠﻰ ﺍﳊﺚ ﺍﳌﺴﺘﻤﺮ ﺑﻀﺮﻭﺭﺓ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﺑﺬﻝ ﺍﻹﻧﺴﺎﻥ‬
‫ﳉﻬﺪﻩ ﺧﺪﻣﺔ ﳊﻴﺎﺓ ﻛﺮﳝﺔ‪ ،‬ﻭﻋﻴﺸﺔ ﺭﺿﻴﺔ ﻳﻬﻨﺄ ‪‬ﺎ‪ ،‬ﻭﻳﻨﺎﻝ ‪‬ﺎ ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻪ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣـﻦ‬
‫)‪ ( 218‬ﺑﺪون ذآﺮ اﻟﻤﺆﻟﻒ‪ %50 :‬ﻣﻦ اﻟﺴﻜﺎن ﻓﻲ اﻟﻌﺎﻟﻢ اﻟﻌﺮﺑﻲ ﻳﻌﻴﺸﻮن ﺑﺄﻗﻞ ﻣﻦ دوﻻرﻳﻦ‪ ،‬ﻋﻠﻰ ﻣﻮﻗﻊ اﻹﻧﺘﺮﻧﺖ ‪:‬‬
‫‪WWW.ANNABAA.ORG/NBANEWS/22/169.HTM.‬‬
‫ﺍﻟﺜﺮﻭﺍﺕ ﺍﳌﺨﺘﻠﻔﺔ ﺍﻟﱵ ﺣﺒﺎ ﺍﷲ ‪‬ﺎ ﺍﻟﺒﻠﺪﺍﻥ ﺍﻹﺳﻼﻣﻴﺔ؛ ﻓﺈﻧﻨﺎ ﳒﺪ ‪ %50‬ﻣﻦ ﺳﻜﺎﻥ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‬
‫ﻳﻌﺎﻧﻮﻥ ﻣﻦ ﺍﻟﺒﻄﺎﻟﺔ‪.‬‬
‫ﻭﻳﻌﻮﺩ ﺍﻟﺴﺒﺐ ﻻﺭﺗﻔﺎﻉ ﻧﺴﺐ ﺍﻟﻌﺎﻃﻠﲔ ﻋﻦ ﺍﻟﻌﻤﻞ ﺇﱃ ﻫﺬﺍ ﺍﳊﺪ ﺇﻻ ﺃﻥ "ﺿﻌﻒ ﺍﻻﻗﺘﺼﺎﺩ ﺍﻟﻮﻃﲏ‪،‬‬
‫ﻭﺿﺂﻟﺔ ﻣﺎﻟﻴﺔ ﺍﻟﺪﻭﻟﺔ ﻻ ﳝﻜﻨﺎﻥ ﺍﳊﻜﻮﻣﺎﺕ ﻣﻦ ﻣﺴﺎﻋﺪﺓ ﺍﻟﻌﺎﻃﻠﲔ‪ ،‬ﻭﻣﻦ ﰒ ﻓﺈﻥ ﺃﻛﺜﺮ ﺍﻟﻌﺎﻃﻠﲔ ﻋﻦ‬
‫ﺍﻟﻌﻤﻞ ﻟﺪﻳﻨﺎ ﻻ ﻳﺘﻠﻘﻮﻥ ﺃﻳﺔ ﻣﺴﺎﻋﺪﺓ‪ ،‬ﺑﻞ ﺇﻥ ﻛﺜﲑﺍ ﻣﻦ ﺍﻟﺪﻭﻝ ﺍﻹﺳﻼﻣﻴﺔ ﻻ ﲤﻠﻚ ﺇﺣﺼﺎﺀﺍﺕ ﻟﻠﺒﻄﺎﻟﺔ‬
‫ﻓﻴﻬﺎ")‪ .(219‬ﻭﺇﺿﺎﻓﺔ ﺇﱃ ﻫﺬﺍ ﺍﻟﺴﺒﺐ ﻫﻨﺎﻙ ﻋﻮﺍﻣﻞ ﺃﺧﺮﻯ؛ ﻛﻘﺎﺑﻠﻴﺔ ﺍﻟﻔﺮﺩ ﺍﳌﺴﻠﻢ ﻟﻠﻌﻤﻞ‪ ،‬ﻭﺣﺮﺻﻪ‬
‫ﻋﻠﻰ ﺍﻟﻘﻴﺎﻡ ﺑﻪ ﻣﻬﻤﺎ ﻛﺎﻥ ﻧﻮﻋﻪ‪ ،‬ﺃﻭ ﺃﺟﺮﻩ‪ ،‬ﻭﻛﻐﻴﺎﺏ ﺍﳊﺮﻳﺔ‪ ،‬ﺃﻭ ﻭﺟﻮﺩﻫﺎ ﳑﺎ ﻳﻜﻔﻞ ﳕﺎﺀ ﰲ ﺍﻟﻌﻤﻞ‪،‬‬
‫ﻭﺍﻹﺑﺪﺍﻉ‪ ،‬ﻭﺍﻹﻧﺘﺎﺝ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻷﺳﺒﺎﺏ‪ ،‬ﻭﺍﻟﻌﻮﺍﻣﻞ‪.‬‬
‫ﻟﻘﺪ ﺗﻨﺎﻭﻝ ﺍﻟﻐﺰﺍﱄ ﻣﺸﻜﻠﺔ ﺍﻟﺒﻄﺎﻟﺔ‪ ،‬ﻭﲢﺪﺙ ﻋﻦ ﺧﻄﻮﺭ‪‬ﺎ ﺍﻟﻜﺒﲑﺓ؛ ﻷ‪‬ﺎ ﲢﻮﻝ ﻃﺎﻗﺔ ﺑﺸﺮﻳﺔ ﻫﺎﺋﻠـﺔ‬
‫ﻣﻦ ﻣﺼﺪﺭ ﻋﻤﻞ‪ ،‬ﻭﺗﻘﺪﻡ‪ ،‬ﻭﳕﻮ‪ ،‬ﻭﺧﺪﻣﺔ ﻟﻠﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺇﱃ ﻋﺎﻟﺔ ﻋﻠﻴـﻪ ﺗـﺴﺒﺐ ﺍﻟﺘﺨﻠـﻒ‪،‬‬
‫ﻭﺍﻟﺘﻌﻄﻴﻞ ﳌﺴﺎﺭﻩ ﺍﻟﺘﻨﻤﻮﻱ‪ .‬ﻭﺍﻟﻐﺰﺍﱄ ﰲ ﺗﺄﻛﻴﺪﻩ ﺍﳌﺴﺘﻤﺮ ﻋﻠﻰ ﺣﺴﺎﺳﻴﺔ ﻫﺬﻩ ﺍﻹﺷﻜﺎﻟﻴﺔ ﺃﻟﻒ ﻛﺘﺎﺑﻪ‬
‫"ﺍﻹﺳﻼﻡ ﻭﺍﻟﻄﺎﻗﺎﺕ ﺍﳌﻌﻄﻠﺔ" ﻣﺜﺒﺘﺎ ﻣﻦ ﺧﻼﻟﻪ؛ ﺃﻥ ﳐﺘﻠﻒ ﺍﻟﺜﺮﻭﺍﺕ‪ ،‬ﻭﺍﻹﻣﻜﺎﻧﺎﺕ ﺍﳌﻮﺟﻮﺩﺓ ﰲ ﺍﻟﻌﺎﱂ‬
‫ﺍﻹﺳﻼﻣﻲ ﰲ ﺻﻮﺭﺓ ﻣﺜﺒﻄﺔ ﻏﲑ ﻣﺴﺘﻐﻠﺔ؛ ﻫﻲ ﻋﺒﺎﺭﺓ ﻋﻦ ﻃﺎﻗﺎﺕ ﻣﻌﻄﻠﺔ‪ ،‬ﻭﻣﻌﺘﱪﺍ؛ ﺑﺄﻥ ﺍﻟﺸﺒﺎﺏ ﻫﻢ‬
‫ﺍﻟﻄﺎﻗﺔ ﺍﻟﻜﱪﻯ ﺍﳌﻌﻄﻠﺔ‪ ،‬ﻭﺍﻟﱵ ﻳﺪﻋﻮ ﺣﺎﳍﺎ ﺇﱃ ﺍﻷﺳﻰ‪ ،‬ﻭﺍﳊﺰﻥ؛ ﻷ‪‬ﺎ ﺗﺘﻤﻴﺰ ﺑﺮﻛﻮﺩ ﺍﻟﻌﺰﻡ‪ ،‬ﻭﺍﻧﻄﻔﺎﺀ‬
‫ﺍﻷﻣﻞ‪ .‬ﻓﺎﻟﺸﺒﺎﺏ ﺍﳌﺴﻠﻢ "ﻳﺮﻳﺪ ﺃﻥ ﻳﻄﻌﻢ ﻭﻫﻮ ﻗﺎﻋﺪ‪ ،‬ﻭﺃﻥ ﻳﺴﻌﺪ ﻭﻫﻮ ﻧﺎﺋﻢ‪ ،‬ﻭﺃﻻ ﻳﻠﻘﻰ ﺍﳊﻴـﺎﺓ ﺇﻻ‬
‫ﻭﻫﻲ ‪‬ﺐ ﺭﺧﺎﺀ‪ ،‬ﻻ ﲡﻬﻢ ﻓﻴﻬﺎ ﻭﻻ ﺭﻋﺪ‪ ،‬ﻭﻻ ﻏﻴﻢ ﻓﻴﻬﺎ ﻭﻻ ﻭﺣﻞ")‪ .(220‬ﺑﻞ ﺇﻥ ﺍﻟﻐﺰﺍﱄ ﺍﻋﺘـﱪ‬
‫ﺍﻟﺒﻄﺎﻟﺔ ﻣﻮﺗﺎ ﺑﻘﻮﻟﻪ‪" :‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻌﻤﻞ ﺭﺳﺎﻟﺔ ﺍﻷﺣﻴﺎﺀ؛ ﻓﺈﻥ ﺍﻟﻌﺎﻃﻠﲔ ﻣﻮﺗﻰ")‪.(221‬‬
‫ﺇﻥ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻳﺸﻬﺪ ﲣﻠﻔﺎ ﺍﻗﺘﺼﺎﺩﻳﺎ ﺷﺎﻣﻼ ﻟﻜﻞ ﺍﳌﻴﺎﺩﻳﻦ‪ ،‬ﻭﺍﻷﺳﺲ ﺍﻟﱵ ﻳﻘﻮﻡ ﻋﻠﻴﻬﺎ؛ ﻓـﺈﻥ‬
‫ﻫﺬﻩ ﺍﻟﻌﺠﺎﻟﺔ ﻋﻦ ﻭﺍﻗﻌﻪ ﺍﻻﻗﺘﺼﺎﺩﻱ ﺃﺛﺒﺘﺖ؛ ﺃﻥ ﻻ ﺷﻲﺀ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻳﺘﻘـﺪﻡ‪ ،‬ﻓﺎﻟـﺼﻨﺎﻋﺔ‬
‫ﻣﺘﺨﻠﻔﺔ‪ ،‬ﻭﺍﻟﺰﺭﺍﻋﺔ ﻣﺘﺄﺧﺮﺓ‪ ،‬ﻭﺍﻟﺘﺠﺎﺭﺓ ﻣﺘﻘﻬﻘﺮﺓ‪ .‬ﺍﻟﺪﻳﻮﻥ ﺍﳋﺎﺭﺟﻴﺔ ﻣﺮﺗﻔﻌﺔ ﺟﺪﺍ‪ ،‬ﻭﺍﻟﺪﺧﻞ ﺍﻟﻔـﺮﺩﻱ‬
‫ﻣﻨﺨﻔﺾ ﻷﺩﱏ ﺍﻟﺪﺭﺟﺎﺕ‪ ،‬ﻭﺍﻟﻴﺪ ﺍﻟﻌﺎﻣﻠﺔ ﻋﻠﻰ ﻭﻓﺮﺓ ﻋﺪﺩﻫﺎ؛ ﻓﺈ‪‬ﺎ ﻋﺎﻃﻠﺔ ﻋﻦ ﺍﻟﻨﺸﺎﻁ‪ ،‬ﻭﺍﻟﻌﻤـﻞ‪.‬‬
‫ﺇ‪‬ﺎ ﲨﻴﻌﺎ ﻣﺆﺷﺮﺍﺕ ﺗﺆﻛﺪ؛ ﺑﺄﻥ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻣﻄﺎﻟﺐ ﺑﺘﻨﻤﻴﺔ ﺷﺎﻣﻠﺔ‪ ،‬ﻭﻋﺎﺟﻠﺔ‪ ،‬ﻭﻣﺮﻛﺰﺓ‪ ،‬ﻭﻗﺎﺋﻤﺔ‬
‫ﻋﻠﻰ ﺍﻟﻮﺣﺪﺓ‪ ،‬ﻭﺍﻟﺘﻌﺎﻭﻥ ﺑﲔ ﻛﻞ ﺩﻭﻟﻪ‪.‬‬
‫)‪ ( 219‬ﻓﻬﺪ ﺁل ﺛﺎﻧﻲ‪ :‬اﻟﻌﺎﻟﻢ اﻹﺳﻼﻣﻲ دراﺳﺎت ﺟﻴﻮﺳﺘﺮاﺗﻴﺠﻴﺔ‪ ،‬وﺟﻴﻮﺑﻮﻟﻴﺘﻴﻜﻴﺔ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ص‪. 84 :‬‬
‫)‪ ( 220‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻹﺳﻼم واﻟﻄﺎﻗﺎت اﻟﻤﻌﻄﻠﺔ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪. 15 :‬‬
‫)‪ ( 221‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﺟﺪد ﺣﻴﺎﺗﻚ‪) ،‬اﻟﺠﺰاﺋﺮ‪ ،‬دار اﻟﻤﻌﺮﻓﺔ‪ ،‬د‪.‬ط‪ ،‬د‪.‬ت( ص‪. 63:‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﻮﺍﻗﻊ ﺍﻻﺟﺘﻤﺎﻋﻲ‬
‫ﺇﻥ ﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﺑﻌﺾ ﳑﻴﺰﺍﺕ‪ ،‬ﻭﻣﻼﻣﺢ ﺍﻟﻮﺍﻗﻊ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻟﻠﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻳﺴﺘﻠﺰﻡ ﺍﻟﺘﻄﺮﻕ ﺇﱃ‬
‫ﺑﻌﺾ ﺍﳌﻌﺎﻳﲑ ﺍﳌﻌﺘﻤﺪ ﻋﻠﻴﻬﺎ ‪-‬ﻏﺎﻟﺒﺎ‪ -‬ﻟﻠﺤﻜﻢ ﻋﻠﻰ ﺍﻟﻮﺿﻊ ﺍﻹﳚﺎﰊ‪ ،‬ﺃﻭ ﺍﻟـﺴﻠﱯ ﻟﻠﻤﺠﺘﻤـﻊ‪ .‬ﻭﰲ‬
‫ﺣﺪﻳﺜﻲ ﺳﺄﺭﻛﺰ ﻋﻠﻰ ﻣﻌﻴﺎﺭﻳﻦ ﺍﺛﻨﲔ ﳘﺎ‪ :‬ﺍﳋﺪﻣﺎﺕ ﺍﻟﺼﺤﻴﺔ‪ ،‬ﻭﺍﳋﺪﻣﺎﺕ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ‪ .‬ﳌﺎ ﳝﺜﻠﻪ ﺍﻟﻌﻼﺝ‪،‬‬
‫ﻭﺍﻟﺘﻌﻠﻴﻢ ﻣﻦ ﺃﳘﻴﺔ ﺑﺎﻟﻐﺔ ﻟﺘﺤﺴﲔ ﺍﳌﺴﺘﻮﻯ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻷﻱ ﺑﻠﺪ‪ ،‬ﺃﻭ ﳎﺘﻤﻊ ﻛﺎﻥ‪ .‬ﺃﻣـﺎ ﺍﻟﻌﻤـﻞ‪،‬‬
‫ﻭﻣﺪﻯ ﺍﻧﺘﺸﺎﺭ ﻇﺎﻫﺮﺓ ﺍﻟﺒﻄﺎﻟﺔ؛ ﻓﺈﻧﲏ ﲡﻨﺒﺖ ﺍﳊﺪﻳﺚ ﻋﻨﻬﻤﺎ ﰲ ﻫﺬﺍ ﺍﳌﻄﻠﺐ‪ ،‬ﺑﺎﻋﺘﺒﺎﺭ ﻣﺎ ﺃﺳﻠﻔﺘﻪ ﰲ‬
‫ﺍﻟﻮﺍﻗﻊ ﺍﻻﻗﺘﺼﺎﺩﻱ‪ ،‬ﻣﻦ ﺍﻹﺷﺎﺭﺓ ﺇﻟﻴﻬﺎ ﰲ ﺇﻃﺎﺭ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﻟﻴﺪ ﺍﻟﻌﺎﻣﻠﺔ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪.‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ‪ :‬ﻣﺴﺘﻮﻯ ﺍﻷﻭﺿﺎﻉ ﺍﻟﺼﺤﻴﺔ‬
‫ﻭﻓﻴﻪ ﺳﺄﲢﺪﺙ ﻋﻦ ﻭﺍﻗﻊ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ؛ ﻣﻦ ﺣﻴﺚ ﺍﻟﻮﺿﻊ ﺍﻟﻐﺬﺍﺋﻲ‪ ،‬ﻭﺍﻟﺼﺤﻲ‪ ،‬ﻭﻣﺘﻮﺳﻂ ﺍﻟﻌﻤﺮ‬
‫ﺍﳌﺘﻮﻗﻊ ﻋﻨﺪ ﺍﻟﻮﻻﺩﺓ‪ ،‬ﻭﻣﺪﻯ ﳒﺎﻋﺔ ﺍﳋﺪﻣﺎﺕ ﺍﻟﺼﺤﻴﺔ ﺍﳌﻘﺪﻣﺔ ﻟﺘﺤﺴﲔ ﻇﺮﻭﻑ‪ ،‬ﻭﺃﺣﻮﺍﻝ ﺍﳌﺴﻠﻤﲔ‪.‬‬
‫ﻭﺑﺈﻃﻼﻟﺔ ﻋﻠﻰ ﺍﻟﻮﺍﻗﻊ ﺍﻹﺳﻼﻣﻲ ﻳﺒﺪﻭ ﺟﻠﻴﺎ؛ ﺃﻧﻪ ﻳﻌﺎﱐ ﻣﻦ ﺳﻮﺀ ﰲ ﺍﻟﺘﻐﺬﻳﺔ‪ ،‬ﻭﺍﻓﺘﻘﺎﺭ ﻛﺒﲑ ﺇﱃ ﺍﳌﻴﺎﻩ‬
‫ﺍﻟﻨﻘﻴﺔ‪ ،‬ﺑﻞ ﻭﺍﻓﺘﻘﺎﺭ ﻟﻠﻤﻴﺎﻩ ﺃﺻﻼ ﰲ ﺑﻌﺾ ﺍﳌﻨﺎﻃﻖ‪ ،‬ﻧﺎﻫﻴﻚ ﻋﻦ ﺍﻻﻧﺘﺸﺎﺭ ﺍﻟﻮﺍﺳﻊ ﳌﺨﺘﻠﻒ ﺍﻷﻣﺮﺍﺽ‪،‬‬
‫ﻭﺍﻷﻭﺑﺌﺔ‪ .‬ﳑﺎ ﻳﺆﺩﻱ ﺇﱃ ﺗﻮﻗﻊ ﺃﻋﻤﺎﺭ ﻣﻨﺨﻔﻀﺔ ﻋﻨﺪ ﺍﻟﻮﻻﺩﺓ‪.‬‬
‫ﺃﻭﻻ‪ -‬ﺳﻮﺀ ﺍﻟﺘﻐﺬﻳﺔ‪:‬‬
‫ﺍﻟﺸﻲﺀ ﺍﳌﺜﲑ ﻟﻠﺪﻫﺸﺔ‪ ،‬ﻭﺍﳊﲑﺓ؛ ﻫﻮ ﺃﻥ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﺍﻟﺬﻱ ﻳﺸﻬﺪ ﳑﺎﺭﺳﺔ ﺍﻟﺰﺭﺍﻋﺔ ﺑﺸﻜﻞ ﻛﺒﲑ‬
‫ﻟﺪﻯ ﳐﺘﻠﻒ ﺳﻜﺎﻧﻪ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﺰﺧﺮ ﲟﻨﺘﺠﺎﺕ ﺯﺭﺍﻋﻴﺔ ﻣﺘﻌﺪﺩﺓ‪ ،‬ﻭﻭﻓﲑﺓ؛ ﻫﻮ ﺍﻟﻌﺎﱂ ﺍﻟﺬﻱ ﻳﻌﺮﻑ ﺃﻛﱪ‬
‫ﻣﺴﺘﻮﻳﺎﺕ ﺳﻮﺀ‪ ،‬ﻭﻧﻘﺺ ﺍﻟﺘﻐﺬﻳﺔ‪ .‬ﻭﻫﺬﺍ ﺑﺎﻟﺘﺄﻛﻴﺪ ﺭﺍﺟﻊ ﺇﱃ ﻋﺪﺓ ﺃﺳﺒﺎﺏ‪ ،‬ﻟﻌﻞ ﺃﳘﻬﺎ ﺍﳋﻠﻞ ﺍﻟﻜﺒﲑ‬
‫ﰲ ﺳﻴﺎﺳﺔ ﺍﻟﺘﻨﻤﻴﺔ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﺍﻟﱵ ﲤﻀﻲ ﻭﻓﻘﻬﺎ ﺃﻏﻠﺐ ﺍﻟﺒﻠﺪﺍﻥ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺍﻟﺒﻌﻴﺪﺓ ﻛـﺜﲑﺍ ﻋـﻦ‬
‫ﻣﻼﻣﺴﺔ‪ ،‬ﻭﺇﻧﻌﺎﺵ ﳐﺘﻠﻒ ﳎﺎﻻﺕ ﺍﳊﻴﺎﺓ‪.‬‬
‫ﻭﲟﺤﺎﻭﻟﺔ ﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﻭﺿﻊ ﺍﻟﺘﻐﺬﻳﺔ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﻣﻘﺎﺭﻧﺘﻬﺎ ﺑﺒﺎﻗﻲ ﺩﻭﻝ ﺍﻟﻌﺎﱂ ﺍﻷﺧﺮﻯ؛‬
‫ﺗﱪﺯ ﺍﳌﻌﻄﻴﺎﺕ ﺍﻵﺗﻴﺔ‪" :‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺸﺎﺏ ﺍﻟﺴﻠﻴﻢ ﺍﳉﺴﻢ ﺫﻭ ﺍﻟﻨﺸﺎﻁ ﺍﳌﺘﻮﺳﻂ ﳛﺘـﺎﺝ ﺇﱃ ﺣـﻮﺍﱄ‬
‫‪ 3000‬ﻭﺣﺪﺓ ﺣﺮﺍﺭﻳﺔ؛ ﻓﺈﻥ ﺍﻟﻜﺜﲑ ﻣﻦ ﺃﺑﻨﺎﺀ ﺍﻟﺪﻭﻝ ﺍﻹﺳﻼﻣﻴﺔ ﻻ ﻳﺘﻮﻓﺮ ﳍﻢ ﺍﳊـﺪ ﺍﻷﺩﱏ ﻣـﻦ‬
‫ﺍﻟﺴﻌﺮﺍﺕ ﺍﳊﺮﺍﺭﻳﺔ‪ .‬ﻓﺎﳉﺰﺍﺋﺮ‪ ،‬ﻭﺇﻧﺪﻭﻧﻴﺴﻴﺎ‪ ،‬ﻭﺃﻓﻐﺎﻧﺴﺘﺎﻥ‪ ،‬ﻭﻣﻮﺭﻳﺘﺎﻧﻴﺎ ﻳﻘﻞ ﻧﺼﻴﺐ ﺍﻟﻔﺮﺩ ﻓﻴﻬﺎ ﻋـﻦ‬
‫‪ 2000‬ﻭﺣﺪﺓ ﺣﺮﺍﺭﻳﺔ‪ .‬ﻭﻫﺬﺍ ﻋﻠﻰ ﺃﻥ ﻣﻌﺪﻝ ﺍﻟﻮﺣﺪﺍﺕ ﺍﳊﺮﺍﺭﻳﺔ ﰲ ﺃﻭﺭﻭﺑﺎ ﺍﻟﻐﺮﺑﻴﺔ ﻫﻮ‪3230 :‬‬
‫ﰲ ﺍﻟﻴﻮﻡ‪ ،‬ﻭﰲ ﺃﻣﺮﻳﻜﺎ ﺍﻟﺸﻤﺎﻟﻴﺔ ‪ ،3350‬ﻭﰲ ﺁﺳﻴﺎ ﺇﲨﺎﻻ ‪ 2160‬ﻭﺣﺪﺓ ﺣﺮﺍﺭﻳﺔ")‪ .(222‬ﻭﻋﻠﻴـﻪ‬
‫ﻓﺈﻥ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﺑﻌﻴﺪ ﻋﻦ ﺗﻮﻓﲑ ﺍﳌﺴﺘﻮﻯ ﺍﻟﻐﺬﺍﺋﻲ ﺍﳌﻄﻠﻮﺏ ﻟﺴﻜﺎﻧﻪ‪ ،‬ﳑﺎ ﺳﻴﺆﺩﻱ ‪‬ﻢ ﺇﱃ ﺁﺛﺎﺭ‬
‫ﺳﻠﺒﻴﺔ؛ ﺃﺷﺪﻫﺎ ﻗﻮﺓ‪ ،‬ﻭﺗﺄﺛﲑﺍ ﺍﻟﺘﻌﺮﺽ ﳌﺨﺘﻠﻒ ﺍﻷﻣﺮﺍﺽ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ -‬ﻧﻘﺺ ﺍﳌﻴﺎﻩ ﺍﻟﻨﻘﻴﺔ‪:‬‬
‫ﻭﺿﻊ ﺳﻴﺊ ﺁﺧﺮ ﻳﻌﺎﱐ ﻣﻨﻪ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ؛ ﻭﻫﻮ ﺍﻻﻓﺘﻘﺎﺭ ﺇﱃ ﺍﳌﻴﺎﻩ ﺍﻟﻨﻘﻴﺔ‪ .‬ﲝﻴﺚ "ﺗـﺼﻞ ﻧـﺴﺒﺔ‬
‫ﻣﺴﺘﺨﺪﻣﻲ ﺍﳌﻴﺎﻩ ﺍﻟﻨﻘﻴﺔ ﰲ ﺑﻌﺾ ﺩﻭﻝ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﺇﱃ ‪ %60‬ﻣﻦ ﺍﻟـﺴﻜﺎﻥ ﻓﻘـﻂ‪ ،‬ﻣﺜـﻞ‬
‫ﺇﻧﺪﻭﻧﻴﺴﻴﺎ‪ ،‬ﻭﺑﺎﻛﺴﺘﺎﻥ‪ ،‬ﻭﺑﻌﻀﻬﺎ ﺍﻵﺧﺮ ﻳﺼﻞ ﺇﱃ ﺃﻗﻞ ﻣﻦ ﺫﻟﻚ ﻣﺜﻞ ﺳﲑﺍﻟﻴﻮﻥ‪ ،‬ﲝﻴﺚ ﻻ ﺗﺰﻳﺪ ﻧﺴﺒﺔ‬
‫ﺍﳊﺎﺻﻠﲔ ﻋﻠﻰ ﺍﳌﻴﺎﻩ ﺍﻟﻨﻘﻴﺔ ﻋﻠﻰ ‪ %40‬ﻣﻦ ﺍﻟﺴﻜﺎﻥ ﻓﻘﻂ‪ .‬ﺑﻴﻨﻤﺎ ﺗﻮﺟﺪ ﺩﻭﻝ ﺇﺳﻼﻣﻴﺔ ﺗﺼﻞ ﻧﺴﺒﺔ‬
‫ﺍﳊﺎﺻﻠﲔ ﻣﻦ ﺳﻜﺎ‪‬ﺎ ﻋﻠﻰ ﺍﳌﻴﺎﻩ ﺍﻟﻨﻘﻴﺔ ﺇﱃ ﺃﻛﺜﺮ ﻣﻦ ‪ %95‬ﻣﻦ ﺇﲨﺎﱄ ﺍﻟﺴﻜﺎﻥ‪ ،‬ﻣﺜﻞ ﺑﻌﺾ ﺍﻟﺪﻭﻝ‬
‫ﺍﳋﻠﻴﺠﻴﺔ ﻛﺪﻭﻟﱵ ﺍﻟﻜﻮﻳﺖ‪ ،‬ﻭﺍﻟﺒﺤﺮﻳﻦ ﺭﻏﻢ ﺷـﺢ ﺍﳌـﻮﺍﺭﺩ ﺍﳌﺎﺋﻴـﺔ ﰲ ﺍﻹﻗﻠـﻴﻢ ﺍﻟـﺼﺤﺮﺍﻭﻱ‬
‫ﺍﳋﻠﻴﺠﻲ")‪.(223‬‬
‫ﻭﺑﻨﺎﺀ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻨﻘﺺ ﺍﻟﻜﺒﲑ ﺗﻘﻒ ﺃﻣﺎﻡ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﲢﺪﻳﺎﺕ ﻛﺜﲑﺓ ﻣﻨﻬﺎ‪ :‬ﺗﺪﻫﻮﺭ ﺍﳉﺎﻧـﺐ‬
‫ﺍﻟﺼﺤﻲ ﻟﺴﻜﺎﻧﻪ ﻣﻦ ﺟﻬﺔ‪ ،‬ﻭﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ ﻫﻨﺎﻙ ﺍﻟﺘﺤﺪﻱ ﺍﻷﻣﲏ ﺍﻟﺬﻱ ﺑﺎﺕ ﻗﺎﺋﻤﺎ ﺑﲔ ﺍﻟﻌﺪﻳـﺪ‬
‫ﻣﻦ ﺍﻟﺒﻠﺪﺍﻥ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺍﻟﱵ ﻗﺪ ﺗﺪﺧﻞ ﰲ ﻣﻨﺎﺯﻋﺎﺕ ﻋﺴﻜﺮﻳﺔ ﺑﺴﺒﺐ ﺍﳌﻴﺎﻩ‪.‬‬
‫ﺛﺎﻟﺜﺎ‪ -‬ﻧﻘﺺ ﺍﳋﺪﻣﺎﺕ ﺍﻟﺼﺤﻴﺔ‪:‬‬
‫ﺇﻥ ﺍﻟﻨﺘﻴﺠﺔ ﺍﳊﺘﻤﻴﺔ ﻟﺴﻮﺀ ﺍﻟﺘﻐﺬﻳﺔ‪ ،‬ﻭﻗﻠﺔ ﺍﳌﻴﺎﻩ ﺍﻟﻨﻘﻴﺔ؛ ﻫﻲ ﺍﺭﺗﻔﺎﻉ ﻗﺎﺑﻠﻴﺔ ﺍﳉﺴﻢ ﻟﻺﺻﺎﺑﺔ ﺑـﺎﻷﻣﺮﺍﺽ‬
‫ﺍﳌﺨﺘﻠﻔﺔ‪ .‬ﻭﻫﺬﺍ ﺍﻟﻮﺿﻊ ﻫﻮ ﺍﻟﺴﺎﺋﺪ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﻟﺒﻠﺪﺍﻥ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻓﺤﲔ ﻧﺬﻛﺮ ﺇﺣـﺪﻯ ﻫـﺬﻩ‬
‫ﺍﻟﺒﻠﺪﺍﻥ؛ ﻭﻫﻲ ﻣﺼﺮ ﻳﺼﺎﺩﻓﻨﺎ ﻗﻮﻝ ﺍﻟﻐﺰﺍﱄ ﻋﻦ ﺃﻭﺿﺎﻋﻬﺎ)‪" :(224‬ﰲ ﻣﺼﺮ ﺃﻣﺮﺍﺽ ﻣﺘﻮﻃﻨﺔ ﻛـﺜﲑﺓ‪،‬‬
‫ﺗﻨﺒﻌﺚ ﻣﻦ ﺍﻟﺪﻳﺪﺍﻥ ﺍﳌﻨﺘﺸﺮﺓ ﰲ ﺗﺮﺑﺘﻬﺎ‪ ،‬ﻭﻣﻴﺎﻫﻬﺎ‪ ،‬ﻭﺍﻟﻐﺒﺎﺭ ﺍﳌﻨﺒﻌﺚ ﰲ ﺟﻮﻫﺎ ﻳﺮﻣـﺪ ﺍﻟﻌﻴـﻮﻥ‪ ،‬ﻭﰒ‬
‫ﺃﻣﺮﺍﺽ ﺃﺧﺮﻯ ﻓﺘﺎﻛﺔ ﺗﻨﺸﺄ ﻣﻦ ﻗﻠﺔ ﺍﻟﺘﻐﺬﻳﺔ‪ ،‬ﻭﻛﺜﺮﺓ ﺍﻹﺭﻫﺎﻕ‪ ،‬ﻭﺳﻮﺀ ﺗﻮﺯﻳﻊ ﺍﻷﻋﻤﺎﻝ‪ ،‬ﻭﺍﻷﻣـﻮﺍﻝ‪،‬‬
‫ﻭﺍﻟﻌﻠﻮﻡ ﺍﳌﺨﺘﻠﻔﺔ")‪ .(225‬ﻭﺣﺎﻝ ﻣﺼﺮ ﻣﺘﻜﺮﺭ‪ ،‬ﻭﻣﺘﺸﺎﺑﻪ ﰲ ﺃﻏﻠﺐ ﺍﻟﺒﻠﺪﺍﻥ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﱵ ﺯﺍﺩ ﻣـﻦ‬
‫ﻭﺿﻊ ﺍﳌﺴﻠﻤﲔ ﻓﻴﻬﺎ ﺳﻮﺀﺍ ﻭﺗﻌﻘﻴﺪﺍ؛ ﺃﻥ "ﻗﺪﺭ‪‬ﻢ ﻋﻠﻰ ﺍﻟﻌﻼﺝ ﻫﻲ ﺃﻳﻀﺎ ﺃﻗﻞ ﻣﻦ ﻗـﺪﺭﺓ ﻏﲑﻫـﻢ‬
‫)‪ ( 222‬أﻧﻈﺮ‪ :‬ﻋﺒﺪ اﻟﻜﺮﻳﻢ ﺑﻜﺎر‪ :‬ﻧﺤﻮ ﻓﻬﻢ أﻋﻤﻖ ﻟﻠﻮاﻗﻊ اﻹﺳﻼﻣﻲ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ص‪.85 :‬‬
‫)‪ ( 223‬ﻓﻬﺪ ﺁل ﺛﺎﻧﻲ‪ :‬اﻟﻌﺎﻟﻢ اﻹﺳﻼﻣﻲ دراﺳﺎت ﺟﻴﻮﺳﺘﺮاﺗﻴﺠﻴﺔ‪ ،‬وﺟﻴﻮ ﺑﻮﻟﻴﺘﻴﻜﻴﺔ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ص‪. 83:‬‬
‫)‪ ( 224‬رﻏﻢ أن اﻟﻐﺰاﻟﻲ ﻳﺘﺤﺪث ﻋﻦ أوﺿﺎع ﻣﺼﺮ ﺳﻨﺔ ‪1947‬م؛ ﻓﺈﻧﻪ وﻣﻊ ﻣﺮور اﻟﺰﻣﻦ ﻻ ﺗﺰال ﻣﺼﺮ‪ ،‬وﻏﻴﺮهﺎ ﻣ ﻦ اﻟﺒﻠ ﺪان اﻹﺳ ﻼﻣﻴﺔ ﺗﻌ ﺎﻧﻲ ﻣ ﻦ اﻧﺘ ﺸﺎر اﻷﻣ ﺮاض‬
‫ﺑﺼﻮرة آﺒﻴﺮة‪.‬‬
‫)‪ ( 225‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻹﺳﻼم واﻷوﺿﺎع اﻻﻗﺘﺼﺎدﻳﺔ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.94 :‬‬
‫ﺑﻜﺜﲑ‪ ،‬ﻧﻈﺮﺍ ﻟﻠﻔﻘﺮ ﺍﻟﺬﻱ ﳛﻮﻝ ﺩﻭﻥ ﺇﻋﺪﺍﺩ ﺍﻷﻃﺒﺎﺀ‪ ،‬ﻭﺩﻭﻥ ﺇﺑﻘﺎﺋﻬﻢ ﰲ ﺑﻼﺩﻫﻢ ﺇﺫﺍ ﺃﻋﺪﻭﺍ‪ ،‬ﻭﺍﻟﺬﻱ‬
‫ﳛﻮﻝ ﺃﻳﻀﺎ ﺩﻭﻥ ﻭﺟﻮﺩ ﺍﳌﺴﺘﺸﻔﻴﺎﺕ‪ ،‬ﻭﺍﻷﺩﻭﻳﺔ‪ ،‬ﻭﺍﻟﺘﺠﻬﻴﺰﺍﺕ ﺍﻟﻄﺒﻴﺔ ﺍﳌﺨﺘﻠﻔﺔ‪ .‬ﳑﺎ ﳚﻌﻞ ﻣﻌﺎﻧـﺎﺓ‬
‫ﻣﺮﺿﻰ ﺍﳌﺴﻠﻤﲔ ﻫﻲ ﺍﻷﺷﺪ")‪.(226‬‬
‫ﻭﺇﺫﺍ ﺣﺎﻭﻟﻨﺎ ﺭﺻﺪ ﻧﺴﺒﺔ ﺍﺳﺘﻔﺎﺩﺓ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺍﻟﻌﻼﺝ؛ ﺻﺎﺩﻓﺘﻨﺎ ﺣﻘﺎﺋﻖ ﻣﺆﺳﻔﺔ ﻋﻦ ﺿﺂﻟﺔ‪ ،‬ﻭﻗﻠـﺔ‬
‫ﺍﳊﺼﺔ ﺍﻟﻌﻼﺟﻴﺔ ﺍﻟﱵ ﻳﻈﻔﺮ ‪‬ﺎ ﺍﳌﺴﻠﻤﻮﻥ ﰲ ﺷﱴ ﺃﳓﺎﺀ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ؛ ﻓﺈﻥ "ﻫﻨـﺎﻙ ﺃﺭﺑـﻊ ﺩﻭﻝ‬
‫ﺗﺼﻞ ﻓﻴﻬﺎ ﺍﳋﺪﻣﺎﺕ ﺍﻟﺼﺤﻴﺔ ﺇﱃ ﺃﻗﻞ ﻣﻦ ‪ %30‬ﻣﻦ ﺍﻟﺴﻜﺎﻥ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ… ﻭﳒـﺪ ﺃﻥ‬
‫ﺍﻟﺪﻭﻝ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﺒﺎﻗﻴﺔ ﺗﺘﺪﱏ ﻓﻴﻬﺎ ﺍﳋﺪﻣﺎﺕ ﺍﻟﺼﺤﻴﺔ‪ ،‬ﺑﺎﺳﺘﺜﻨﺎﺀ ﺑﻌﺾ ﺍﻟﺪﻭﻝ ﺍﻹﺳـﻼﻣﻴﺔ ﻣﺜـﻞ‬
‫ﺍﳌﻤﻠﻜﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ‪ ،‬ﻭﺩﻭﻟﺔ ﺍﻹﻣﺎﺭﺍﺕ ﺍﻟﻌﺮﺑﻴﺔ ﺍﳌﺘﺤﺪﺓ‪ .‬ﻭﻟﻮ ﺃﺧﺬﻧﺎ ﺍﳌﺮﺍﻛﺰ ﺍﻟﺼﺤﻴﺔ ﻟﻠﻮﻻﺩﺓ ﰲ‬
‫ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻛﻤﺜﺎﻝ ﻟﻮﺟﺪﻧﺎ ﺃﻥ ﺗﺴﻌﺔ ﺃﻗﻄﺎﺭ ﺇﺳﻼﻣﻴﺔ ﻓﻘﻂ ﲡﺮﻱ ﻭﻻﺩﺓ ﺛﻼﺛﺔ ﺃﺭﺑﺎﻉ ﻣﻮﺍﻟﻴﺪﻫﺎ‬
‫ﰲ ﻣﺮﺍﻛﺰ ﺻﺤﻴﺔ‪ ،‬ﻭﻣﻦ ﺃﻣﺜﻠﺘﻬﺎ ﺃﻟﺒﺎﻧﻴﺎ‪ ،‬ﻭﺍﻟﺒﻮﺳﻨﺔ ﻭﺍﳍﺮﺳﻚ")‪.(227‬‬
‫ﺭﺍﺑﻌﺎ‪ -‬ﺍﳔﻔﺎﺽ ﻣﺘﻮﺳﻂ ﺍﻟﻌﻤﺮ ﺍﳌﺘﻮﻗﻊ ﻋﻨﺪ ﺍﻟﻮﻻﺩﺓ‪:‬‬
‫ﰲ ﺍﻷﺧﲑ ﻳﺄﰐ ﻣﺘﻮﺳﻂ ﺍﻟﻌﻤﺮ ﺍﳌﺘﻮﻗﻊ ﻋﻨﺪ ﺍﻟﻮﻻﺩﺓ ﻛﻤﺆﺷﺮ ﺩﺍﻝ ﻋﻦ ﺍﻟﻮﺿﻊ ﺍﻟﺼﺤﻲ ﺍﳌﻤﻴﺰ ﻷﺑﻨـﺎﺀ‬
‫ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ؛ ﻭﻫﻮ ﰲ ﺍﻟﻐﺎﻟﺐ ﻣﺘﻮﺳﻂ ﻣﻨﺨﻔﺾ ﻧﻈﺮﺍ ﳌﺎ ﻳﻜﺘﻨﻒ ﺣﻴﺎﺓ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺳـﻮﺀ ﰲ‬
‫ﺍﻟﺘﻐﺬﻳﺔ‪ ،‬ﻭﺍﻟﻌﻼﺝ‪ .‬ﻭﳏﺎﻭﻟﺔ ﻹﺑﺮﺍﺯ ﺫﻟﻚ؛ ﻓﺈﻧﲏ ﺳﺄﺫﻛﺮ ﺑﻌﺾ ﺍﻟﺪﻭﻝ ﺍﻟﻐﺮﺑﻴﺔ ﻛﺄﻣﺜﻠﺔ ﳌﻮﺍﺯﻧﺘﻬﺎ ﲟﺎ ﻫﻮ‬
‫ﻗﺎﺋﻢ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ "ﺇﺫ ﻳﺼﻞ ﻣﺘﻮﺳﻂ ﺍﻟﻌﻤﺮ ﺍﳌﺘﻮﻗﻊ ﻋﻨﺪ ﺍﻟﻮﻻﺩﺓ ﰲ ﺃﻳﺮﻟﻨﺪﺍ ‪ 72‬ﺳﻨﺔ ﻋﻨـﺪ‬
‫ﺍﻟﺬﻛﻮﺭ‪ ،‬ﻭ‪ 78‬ﺳﻨﺔ ﻋﻨﺪ ﺍﻹﻧﺎﺙ‪ ،‬ﻭﻳﺼﻞ ﰲ ﺑﻠﺠﻴﻜﺎ ‪ 72‬ﺳﻨﺔ ﻋﻨﺪ ﺍﻟﺬﻛﻮﺭ‪ ،‬ﻭ‪ 79‬ﺳـﻨﺔ ﻋﻨـﺪ‬
‫ﺍﻹﻧﺎﺙ‪ ،‬ﰲ ﺣﲔ ﳒﺪﻩ ﰲ ﺇﻧﺪﻭﻧﻴﺴﻴﺎ ﻣﻘﺪﺭﺍ ﺑـ ‪ 57‬ﺳﻨﺔ ﻋﻨﺪ ﺍﻟﺬﻛﻮﺭ‪ ،‬ﻭ‪ 61‬ﺳﻨﺔ ﻋﻨﺪ ﺍﻹﻧـﺎﺙ‪،‬‬
‫ﻭﰲ ﺑﺎﻛﺴﺘﺎﻥ ‪ 54‬ﺳﻨﺔ ﻋﻨﺪ ﺍﻟﺬﻛﻮﺭ‪ ،‬ﻭ‪ 55‬ﺳﻨﺔ ﻋﻨﺪ ﺍﻹﻧـﺎﺙ")‪ .(228‬ﻭﺍﻟﻔـﺎﺭﻕ ﺑـﲔ ﺍﻟﻌـﺎﱂ‬
‫ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﺑﺎﻗﻲ ﺍﻟﺪﻭﻝ ﻭﺍﺿﺢ ﺟﺪﺍ‪.‬‬
‫)‪ ( 226‬ﻋﺒﺪ اﻟﻜﺮﻳﻢ ﺑﻜﺎر‪ :‬ﻧﺤﻮ ﻓﻬﻢ أﻋﻤﻖ ﻟﻠﻮاﻗﻊ اﻹﺳﻼﻣﻲ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ص‪. 87 – 86 :‬‬
‫)‪ ( 227‬ﻓﻬﺪ ﺁل ﺛﺎﻧﻲ‪ :‬اﻟﻌﺎﻟﻢ اﻹﺳﻼﻣﻲ دراﺳﺎت ﺟﻴﻮﺳﺘﺮاﺗﻴﺠﻴﺔ‪ ،‬وﺟﻴﻮ ﺑﻮﻟﻴﺘﻴﻜﻴﺔ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ص‪. 82 :‬‬
‫)‪ ( 228‬أﻧﻈﺮ‪ :‬ﻋﺒﺪ اﻟﻜﺮﻳﻢ ﺑﻜﺎر‪ :‬ﻧﺤﻮ ﻓﻬﻢ أﻋﻤﻖ ﻟﻠﻮاﻗﻊ اﻹﺳﻼﻣﻲ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ص‪. 86 :‬‬
‫ﻭﻣﻦ ﺧﻼﻝ ﻫﺬﻩ ﺍﻷﻣﺜﻠﺔ ﻳﺘﺠﻠﻰ ﺑﻮﺿﻮﺡ ﻣﻘﺪﺍﺭ ﺍﻟﻔﺎﺭﻕ ﺑﲔ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﻏﲑﻩ ﻣﻦ ﺍﻟـﺪﻭﻝ‪،‬‬
‫ﻭﻫﻮ ﻣﺎ ﻳﺆﻛﺪ ﲣﻠﻔﻪ ﻋﻨﻬﺎ‪ ،‬ﻭﺍﻧﻌﻜﺎﺱ ﺣﺎﻟﺔ ﺍﻟﺘﺨﻠﻒ ﻫﺬﻩ ﻋﻠﻰ ﺣﻴﺎﺓ ﺷﻌﻮﺑﻪ‪ ،‬ﻭﺃﻭﺿﺎﻋﻬﻢ ﺍﻟﻐﺬﺍﺋﻴﺔ‪،‬‬
‫ﻭﺍﻟﺼﺤﻴﺔ‪.‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﱐ‪ :‬ﺍﳌﺴﺘﻮﻯ ﺍﻟﻌﻠﻤﻲ‬
‫ﺇﻥ ﺃﻭﻝ ﺃﺳﺎﺱ ﻗﺎﻣﺖ ﻋﻠﻴﻪ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻫﻮ ﺍﻟﻌﻠﻢ‪ ،‬ﺫﻟﻚ ﺃ‪‬ﺎ ﺃﻣﺔ "ﺍﻗﺮﺃ" ﺍﻟﱵ ﻛﺎﻥ ﺃﻭﻝ ﻣـﺎ‬
‫ﺧﻮﻃﺐ ﺑﻪ ﻧﺒﻴﻬﺎ ﺍﻷﺷﺮﻑ ﳏﻤﺪ ‪ ρ‬ﻫﻮ ﻗﻮﻟﻪ ‪ } :Ι‬ﺍ ﹾﻗ ‪‬ﺮﹾﺃ ﺑِﺎ ‪‬ﺳ ِﻢ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﻚ ﺍﱠﻟﺬِﻱ ‪‬ﺧﹶﻠ ‪‬ﻖ {)‪ ،(229‬ﻭﻛﺎﻧﺖ‬
‫ﻭﺻﻴﺔ ﺍﻟﺮﺳﻮﻝ ‪ ρ‬ﻷﻣﺘﻪ ﻫﻲ ﻗﻮﻟﻪ‪» :‬ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﻓﺮﻳﻀﺔ ﻋﻠﻰ ﻛﻞ ﻣﺴﻠﻢ«)‪ .(230‬ﻭﺫﻟﻚ ﺇﳕﺎ ﻫـﻮ‬
‫ﺗﺄﻛﻴﺪ ﻋﻠﻰ ﻗﻴﻤﺔ ﺍﻟﻌﻠﻢ ﺍﻟﻜﺒﲑﺓ‪ ،‬ﻭﺭﺳﺎﻟﺘﻪ ﺍﻟﺮﺍﻗﻴﺔ ﺍﳋﺎﺩﻣﺔ ﻟﻸﻓﺮﺍﺩ‪ ،‬ﻭﺍﺠﻤﻟﺘﻤﻌﺎﺕ‪ .‬ﻓﻜﻤﺎ ﻳﻘﻮﻝ ﺍﻟﻐﺰﺍﱄ‪:‬‬
‫"ﺇﻥ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﺮﺣﺐ ﺍﳌﻤﺪﻭﺩ ﺃﻓﻀﻞ ﻃﺮﻳﻖ ﳋﺪﻣﺔ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺇﻋﺰﺍﺯ ﺃﻣﺘﻪ‪ ،‬ﻓﻠﻨﺮﻓﻊ ﻣـﺴﺘﻮﻯ ﺍﻟﻔﻘـﻪ‬
‫ﺍﻟﻌﺎﻡ‪ ،‬ﻟﻨﺪﻓﻊ ‪‬ﻀﺘﻨﺎ ﺇﱃ ﺍﻷﻣﺎﻡ")‪.(231‬‬
‫ﻟﻜﻦ ﻭﺭﻏﻢ ﻛﻞ ﻫﺬﻩ ﺍﳊﻘﺎﺋﻖ ﺍﻟﺜﺎﺑﺘﺔ؛ ﻓﺈﻥ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ‪-‬ﺑﻮﺍﻗﻌﻪ ﺍﳊـﺎﱄ‪ -‬ﳛﻘـﻖ ﺩﺭﺟـﺎﺕ‬
‫ﺧﻄﲑﺓ‪ ،‬ﻭﻣﻔﺰﻋﺔ ﰲ ﺍﻻﺑﺘﻌﺎﺩ ﻋﻦ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺍﻟﺘﺨﻠﻲ ﻋﻦ ﻃﻠﺒﻪ‪ ،‬ﻭﲢﺼﻴﻠﻪ‪ ،‬ﻭﰲ ﺍﻧﺘﺸﺎﺭ ﺍﻷﻣﻴﺔ ﺑﺄﺭﻗـﺎﻡ‬
‫ﻣﺮﺗﻔﻌﺔ ﺑﲔ ﳐﺘﻠﻒ ﺷﺮﺍﺋﺤﻪ…ﺍﱁ‪.‬‬
‫ﺃﻭﻻ‪ -‬ﺍﻷﻣﻴﺔ‪:‬‬
‫ﺗﺸﲑ ﳐﺘﻠﻒ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﳌﻬﺘﻤﺔ ﺑﺄﺣﻮﺍﻝ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﺇﱃ ﺍﺭﺗﻔﺎﻉ ﻛﺒﲑ ﰲ ﻧﺴﺒﺔ ﺍﻷﻣﻴﺔ ﲟﺨﺘﻠﻒ‬
‫ﺑﻠﺪﺍﻧﻪ‪ ،‬ﻭﺗﻮﺿﺢ "ﺃﻥ ﻫﻨﺎﻙ ﺩﻭﻻ ﺗﺰﻳﺪ ﻧﺴﺒﺔ ﺍﻷﻣﻴﺔ ﻓﻴﻬﺎ ﻋﻦ ‪ %90‬ﻣﺜﻞ ﺍﻟﻴﻤﻦ‪ ،‬ﻭﻣﺎﱄ‪ ،‬ﻭﻫﻨـﺎﻙ‬
‫ﺩﻭﻝ ﺗﺘﺮﺍﻭﺡ ﻧﺴﺒﺔ ﺍﻷﻣﻴﺔ ﻓﻴﻬﺎ ﺑﲔ ‪ %60‬ﻭ‪ %90‬ﻣﺜﻞ ﻣﻮﺭﻳﺘﺎﻧﻴﺎ‪ ،‬ﻭﺍﳌﻐﺮﺏ‪ ،‬ﻭﺍﻟﺴﻮﺩﺍﻥ‪ ،‬ﻭﻫﻨﺎﻙ‬
‫ﺩﻭﻝ ﺗﺘﺮﺍﻭﺡ ﻧﺴﺒﺔ ﺍﻷﻣﻴﺔ ﻓﻴﻬﺎ ﺑﲔ ‪ %30‬ﻭ‪ %60‬ﻣﺜﻞ ﻣﺎﻟﻴﺰﻳﺎ‪ ،‬ﻭﺍﻟﺒﺤﺮﻳﻦ‪ ،‬ﻭﺇﻧﺪﻭﻧﻴﺴﻴﺎ‪ ،‬ﻭﺗﺮﻛﻴﺎ‪،‬‬
‫ﻭﻣﺼﺮ‪ ،‬ﻭﺍﳉﺰﺍﺋﺮ‪ .‬ﻭﻫﺬﺍ ﻋﻠﻰ ﺣﲔ ﺃﻥ ﻧﺴﺒﺔ ﺍﻷﻣﻴﺔ ﰲ ﺃﻣﺮﻳﻜﺎ‪ ،‬ﻭﺍﻻﲢﺎﺩ ﺍﻟﺴﻮﻓﻴﱵ ‪-‬ﺳﺎﺑﻘﺎ‪ -‬ﻻ ﺗﺰﻳﺪ‬
‫ﻋﻦ ‪ %1‬ﻭﰲ ﺃﻭﺭﻭﺑﺎ ‪ .%3‬ﻭﻣﺘﻮﺳﻂ ﺍﻷﻣﻴﺔ ﰲ ﺍﻟﻌﺎﱂ ﺍﻟﺜﺎﻟﺚ ﻳﺼﻞ ﺇﱃ ﳓﻮ ‪ ،%45‬ﺃﻣﺎ ﰲ ﺍﻟﻌﺎﱂ‬
‫ﺍﻹﺳﻼﻣﻲ ﻓﺈﻧﻪ ﻳﺼﻞ ﺇﱃ ﳓﻮ ‪ ،(232)"%58‬ﻭﻫﻲ ﻧﺴﺒﺔ ﻛﺒﲑﺓ ﺟﺪﺍ‪ .‬ﻭﳑﺎ ﻻ ﺷـﻚ ﻓﻴـﻪ‪ ،‬ﺃ‪‬ـﺎ‬
‫ﺳﺘﺆﺩﻱ ﺇﱃ ﻧﺘﺎﺋﺞ ﺳﻠﺒﻴﺔ ﺗﻨﻌﻜﺲ ﻋﻠﻰ ﳐﺘﻠﻒ ﻗﻄﺎﻋﺎﺕ‪ ،‬ﻭﳎﺎﻻﺕ ﺍﳊﻴﺎﺓ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ؛ ﻷ‪‬ﺎ‬
‫)‪ ( 229‬ﺳﻮرة ‪ :‬اﻟﻌﻠﻖ‪ ،‬اﻵﻳﺔ‪.01 :‬‬
‫)‪ ( 230‬اﺑﻦ ﻣﺎﺟﻪ‪ :‬ﺳﻨﻦ اﺑﻦ ﻣﺎﺟﻪ‪) ،‬ﺑﻴﺮوت‪ ،‬دار إﺣﻴﺎء اﻟﺘﺮاث اﻟﻌﺮﺑﻲ‪ ،‬د‪.‬ط‪1975 ،‬م( اﻟﻤﻘﺪﻣﺔ‪ ،‬ﺑ ﺎب‪ :‬ﻓ ﻀﻞ اﻟﻌﻠﻤ ﺎء‪ ،‬واﻟﺤ ﺚ ﻋﻠ ﻰ ﻃﻠ ﺐ اﻟﻌﻠ ﻢ‪ ،‬رﻗ ﻢ اﻟﺤ ﺪﻳﺚ‪،224 :‬‬
‫ج‪ ،01:‬ص‪ .81:‬وﻧﺺ اﻟﺤﺪﻳﺚ آﻤﺎ هﻮ دون ﻟﻔﻈﺔ "وﻣﺴﻠﻤﺔ"‪.‬‬
‫)‪ ( 231‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﻟﻴﺲ ﻣﻦ اﻹﺳﻼم‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.06 :‬‬
‫)‪ ( 232‬ﻋﺒﺪ اﻟﻜﺮﻳﻢ ﺑﻜﺎر‪ :‬ﻧﺤﻮ ﻓﻬﻢ أﻋﻤﻖ ﻟﻠﻮاﻗﻊ اﻹﺳﻼﻣﻲ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ص‪. 71 :‬‬
‫ﺗﻘﻒ ﻋﺎﺋﻘﺎ ﺃﻣﺎﻡ ﲣﺮﻳﺞ ﺍﻹﻃﺎﺭﺍﺕ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﻭﺍﻟﻜﻮﺍﺩﺭ ﺍﻟﻔﻨﻴﺔ‪ ،‬ﻭﺍﻟﻘﻴﺎﺩﺓ ﺍﻟﱵ ﺳﺘﺘﻮﱃ ﺩﻓـﻊ ﻋﺠﻠـﺔ‬
‫ﺍﻟﺘﻨﻤﻴﺔ ﺍﻟﺸﺎﻣﻠﺔ ﻓﻴﻪ‪.‬‬
‫ﻭﳍﺬﺍ ﺍﻟﺴﺒﺐ ﺷﺪﺩ ﺍﻟﻐﺰﺍﱄ ﻋﻠﻰ ﺧﻄﻮﺭﺓ ﺍﻷﻣﻴﺔ‪ ،‬ﻭﺍﳉﻬﻞ‪ ،‬ﻭﺃﻛﺪ ﻋﻠﻰ ﺿﺮﻭﺭﺓ ﺍﻟﻘـﻀﺎﺀ ﻋﻠﻴﻬﻤـﺎ‬
‫ﺑﺎﻟﺘﻌﻠﻢ‪ ،‬ﻣﻌﺘﱪﺍ ﺇﻳﺎﻩ ﺟﻬﺎﺩﺍ ﻋﻠﻤﻴﺎ‪ .‬ﻭﰲ ﺫﻟﻚ ﻳﻘﻮﻝ‪" :‬ﺃﺣﻴﺎﻧﺎ ﻳﻜﻮﻥ ﺍﳉﻬﺎﺩ ﺍﻟﻌﻠﻤﻲ ﺃﺳﺒﻖ ﻋﻨﺪ ﺍﷲ‪،‬‬
‫ﻭﺃﺟﺪﻯ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻣﻦ ﺍﳉﻬﺎﺩ ﺍﻟﻌﺴﻜﺮﻱ")‪ .(233‬ﻭﺗﻘﺪﳝﻪ ﻟﻠﺠﻬﺎﺩ ﺍﻟﻌﻠﻤﻲ ﻋﻠﻰ ﺍﻟﻌﺴﻜﺮﻱ؛ ﺇﳕـﺎ‬
‫ﻫﻮ ﺗﻌﺒﲑ ﺻﺎﺩﻕ ﻋﻦ ﺣﺎﺟﺔ ﺍﳌﺴﻠﻤﲔ ﺍﳌﻠﺤﺔ ﺇﱃ ﺍﻟﻌﻠﻢ ﺍﻟﺬﻱ ﳝﺜﻞ ﺳـﻼﺡ ﺍﻟﺘﻘـﺪﻡ‪ ،‬ﻭﺍﻟﻨـﻬﻮﺽ‬
‫ﺍﳊﻀﺎﺭﻱ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ -‬ﺍﻹﻧﻔﺎﻕ ﻋﻠﻰ ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ‪:‬‬
‫ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻳﻌﺮﻑ ﺍﺭﺗﻔﺎﻋﺎ ﻛﺒﲑﺍ ﰲ ﻧﺴﺒﺔ ﺍﻷﻣﻴﺔ ‪-‬ﺍﻟﱵ ﺗﻔـﻮﻕ ‪ -%58‬ﺑـﺴﺒﺐ‬
‫ﺿﻌﻒ ﺍﳌﻨﺎﻫﺞ ﺍﳌﺴﻄﺮﺓ ﻟﻠﻘﻀﺎﺀ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺍﻟﺴﻴﺎﺳﺎﺕ ﺍﳌﻮﺟﻬﺔ ﻟﻠﺘﻘﻠﻴﻞ ﺍﻟﺘﺪﺭﳚﻲ ﻣﻦ ﺣﺪ‪‬ﺎ؛ ﻓﺈﻧـﻪ‬
‫ﺑﺎﻟﺘﺄﻛﻴﺪ ﻻ ﻳﻮﱄ ﺍﻻﻫﺘﻤﺎﻡ ﺍﻟﻼﺯﻡ ﻟﻠﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ‪ .‬ﻫﺬﺍ ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﺗﺘﺠﻪ ﻓﻴﻪ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻟﺪﻭﻝ‬
‫ﺇﱃ ﺍﻻﻫﺘﻤﺎﻡ ﺑﻘﻄﺎﻉ ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ‪ ،‬ﻭﺍﻟﺮﻓﻊ ﺍﳌﺴﺘﻤﺮ ﻣﻦ ﻣﺴﺘﻮﺍﻩ ﻋﱪ ﲣﺼﻴﺺ ﻣﻴﺰﺍﻧﻴـﺔ ﻣﻨﺎﺳـﺒﺔ‬
‫ﻟﺘﻄﻮﻳﺮﻩ‪ ،‬ﻹﳝﺎ‪‬ﺎ ﺑﺎﻟﺪﻭﺭ ﺍﻟﻔﻌﺎﻝ ﺍﻟﺬﻱ ﳝﺜﻠﻪ ﺇﺯﺍﺀ ﺇﻋﺪﺍﺩ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻭﺍﻟﺒﺎﺣﺜﲔ‪ ،‬ﻭﺇﺛـﺮﺍﺀ ﺍﳉﺎﻣﻌـﺎﺕ‬
‫ﲟﺨﺘﻠﻒ ﺃﲝﺎﺛﻬﻢ‪ ،‬ﻭﺩﺭﺍﺳﺎ‪‬ﻢ‪.‬‬
‫ﻟﻘﺪ ﺃﺷﺎﺭﺕ "ﺑﻌﺾ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺇﱃ ﺃﻥ ﺍﻟﺪﻭﻝ ﺍﳌﺘﻘﺪﻣﺔ ﺻﻨﺎﻋﻴﺎ ﺗﻨﻔﻖ ﻣﺎ ﺑﲔ ‪ %2‬ﻭ‪ %4‬ﻣﻦ ﺇﲨﺎﱄ‬
‫ﻧﺎﲡﻬﺎ ﺍﻟﻘﻮﻣﻲ ﰲ ﺗﻮﻇﻴﻒ ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ ﻣﻦ ﺃﺟﻞ ﺍﻟﺘﻨﻤﻴﺔ‪ ،‬ﻋﻠﻰ ﺣﲔ ﺃﻥ ﺍﻟـﺪﻭﻝ ﺍﻹﺳـﻼﻣﻴﺔ ﻻ‬
‫ﻳﺘﻌﺪﻯ ﻣﺎ ﺗﻨﻔﻘﻪ ﰲ ﻫﺬﺍ ﺍﺠﻤﻟﺎﻝ ‪ ،%0.3‬ﻋﻠﻰ ﺿﺨﺎﻣﺔ ﺍﻟﺪﺧﻮﻝ ﺍﻟﻘﻮﻣﻴـﺔ ﰲ ﺍﻟـﺪﻭﻝ ﺍﻟﻜـﱪﻯ‪،‬‬
‫ﻭﺿﺂﻟﺘﻬﺎ ﰲ ﺍﻟﺪﻭﻝ ﺍﻟﻨﺎﻣﻴﺔ")‪.(234‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﻗﻠﺔ ﺍﻹﻧﻔﺎﻕ ﻋﻠﻰ ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ ﻗﺪ ﺃﺛﺮﺕ ﺳﻠﺒﻴﺎ ﻋﻠﻰ ﺗﻄﻮﻳﺮ ﺍﻟﺼﻨﺎﻋﺎﺕ‪ ،‬ﻭﺗﺮﻗﻴﺘـﻬﺎ؛‬
‫ﻓﺈﻧﻪ ﺃﺩﻯ ﻛﺬﻟﻚ ﺇﱃ "ﺭﻛﻮﺩ ﺣﺮﻛﺔ ﺍﻟﺜﻘﺎﻓﺔ‪ ،‬ﻭﻗﻠﺔ ﺃﻋﺪﺍﺩ ﺍﻟﻜﺘﺐ‪ ،‬ﻭﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻨﺎﺷـﺮﻳﻦ ﰲ ﺍﻟﻌـﺎﱂ‬
‫ﺍﻹﺳﻼﻣﻲ… ﻭﻫﺬﺍ ﺍﻟﻮﺿﻊ ﺍﻟﻌﺠﻴﺐ ﻳﻌﻮﺩ ﺑﺼﻮﺭﺓ ﺃﺳﺎﺳﻴﺔ ﺇﱃ ﻋﺪﻡ ﺭﺑﻂ ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ ﻟـﺪﻳﻨﺎ‪،‬‬
‫ﲝﺎﺟﺎﺕ ﺍﻟﺘﻨﻤﻴﺔ ﺍﻟﻔﻌﻠﻴﺔ ﻟﻠﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ")‪.(235‬‬
‫ﺛﺎﻟﺜﺎ‪ -‬ﻫﺠﺮﺓ ﺍﻷﺩﻣﻐﺔ‪:‬‬
‫)‪ ( 233‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﺗﺮاﺛﻨﺎ اﻟﻔﻜﺮي ﻓﻲ ﻣﻴﺰان اﻟﺸﺮع واﻟﻌﻘﻞ‪) ،‬اﻟﺠﺰاﺋﺮ‪ ،‬دار اﻟﻤﻌﺮﻓﺔ‪ ،‬ودار رﻳﺤﺎﻧﺔ‪ ،‬د‪.‬ط‪ ،‬د‪.‬ت( ص‪.59 :‬‬
‫)‪ ( 234‬ﻋﺒﺪ اﻟﻜﺮﻳﻢ ﺑﻜﺎر‪ :‬ﻧﺤﻮ ﻓﻬﻢ أﻋﻤﻖ ﻟﻠﻮاﻗﻊ اﻹﺳﻼﻣﻲ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ص‪. 72 :‬‬
‫)‪ ( 235‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ص‪. 75 – 74 :‬‬
‫ﻷﺳﺒﺎﺏ ﻋﺪﻳﺪﺓ ﺃﳘﻬﺎ ﻗﻠﺔ ﺍﻻﻫﺘﻤﺎﻡ ﺑﺎﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ‪ ،‬ﻭﺗﻄﻮﻳﺮﻩ‪ ،‬ﻭﺗﺮﺩﻱ ﺍﻷﻭﺿـﺎﻉ ﺍﻟـﺴﻴﺎﺳﻴﺔ‪،‬‬
‫ﻭﺍﻻﻗﺘﺼﺎﺩﻳﺔ‪ ،‬ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺟﺎﺫﺑﻴﺔ ﺍﻟﻮﺳﻂ ﺍﻟﻌﻠﻤﻲ ﰲ ﺍﻟﺒﻠـﺪﺍﻥ‬
‫ﺍﳌﺘﻘﺪﻣﺔ‪ ،‬ﻭﺗﻮﻓﺮﻫﺎ ﻋﻠﻰ ﻛﻞ ﺍﻹﻣﻜﺎﻧﻴﺎﺕ‪ ،‬ﻭﳏﻔﺰﺍﺕ ﺍﻟﺘﻌﻠﻴﻢ‪ ،‬ﻭﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ؛ ﻓﺈﻥ ﺍﻟﻜـﺜﲑ ﻣـﻦ‬
‫ﺍﻟﻄﺎﻗﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﻔﺬﺓ ﻫﺎﺟﺮﺕ ﻣﻦ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﺇﱃ ﺍﻟﻌﺎﱂ ﺍﳌﺘﻘﺪﻡ‪ ،‬ﺗﺎﺭﻛﺔ ﻓﺮﺍﻏﺎ ﻋﻠﻤﻴﺎ ﻛﺒﲑﺍ‪،‬‬
‫ﻭﳐﻠﻔﺔ ﺧﺴﺎﺋﺮ ﻛﺒﲑﺓ ﺑﺎﻟﻨﺴﺒﺔ ﻻﻗﺘﺼﺎﺩ ﺑﻠﺪﺍ‪‬ﺎ‪ .‬ﻭﰲ ﻫﺬﺍ ﺍﻟﺸﺄﻥ ﺃﻭﺿﺢ ﲪﻴﺪ ﺑﻦ ﺃﲪﺪ ﺍﳌﻌﻼ –ﻭﺯﻳﺮ‬
‫ﺍﻟﺘﺨﻄﻴﻂ ﺑﺪﻭﻟﺔ ﺍﻹﻣﺎﺭﺍﺕ ﺍﻟﻌﺮﺑﻴﺔ ﺍﳌﺘﺤﺪﺓ‪-‬؛ ﺑﺄﻥ ﺍﻟﻮﻃﻦ ﺍﻟﻌﺮﰊ ﻳﺴﻬﻢ ﺑـ‪ %31‬ﻣـﻦ ﻫﺠـﺮﺓ‬
‫ﺍﻟﻜﻔﺎﺀﺍﺕ ﻣﻦ ﺍﻟﺪﻭﻝ ﺍﻟﻨﺎﻣﻴﺔ‪ ،‬ﺣﻴﺚ ﻳﻬﺎﺟﺮ ‪ %50‬ﻣﻦ ﺍﻷﻃﺒﺎﺀ‪ ،‬ﻭ‪ %23‬ﻣﻦ ﺍﳌﻬﻨﺪﺳﲔ‪ ،‬ﻭ‪%15‬‬
‫ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﳎﻤﻮﻉ ﺍﻟﻜﻔﺎﺀﺍﺕ ﺍﻟﻌﺮﺑﻴﺔ ﻣﺘﻮﺟﻬﲔ ﺇﱃ ﺃﻭﺭﻭﺑﺎ‪ ،‬ﻭﺍﻟﻮﻻﻳﺎﺕ ﺍﳌﺘﺤﺪﺓ ﺍﻷﻣﺮﻳﻜﻴـﺔ‪،‬‬
‫ﻭﻛﻨﺪﺍ ﺑﻮﺟﻪ ﺧﺎﺹ‪ .‬ﻓﻴﻤﺎ ﻻ ﻳﻌﻮﺩ ‪ %54‬ﻣﻦ ﺍﻟﻄﻼﺏ ﺍﻟﻌﺮﺏ ﺍﻟﺬﻳﻦ ﻳﺪﺭﺳـﻮﻥ ﺑﺎﳋـﺎﺭﺝ ﺇﱃ‬
‫ﺑﻠﺪﺍ‪‬ﻢ‪ ،‬ﻭﺃﻭﺿﺢ ﺍﳌﻌﻼ؛ ﺃﻥ ﺩﻭﻝ ﺃﻭﺭﻭﺑﺎ ﺍﻟﻐﺮﺑﻴﺔ‪ ،‬ﻭﺃﻣﺮﻳﻜﺎ ﲢﺘﻀﻦ ﺣﺎﻟﻴﺎ ﺃﻛﺜﺮ ﻣـﻦ ‪ 450‬ﺃﻟـﻒ‬
‫ﻋﺮﰊ ﻣﻦ ﺣﺎﻣﻠﻲ ﺍﻟﺸﻬﺎﺩﺍﺕ‪ ،‬ﻭﺍﳌﺆﻫﻼﺕ ﺍﻟﻌﻠﻴﺎ‪ ،‬ﻭﺗﻘﺪﺭ ﺍﳋﺴﺎﺋﺮ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻣﻦ ﺟﺮﺍﺀ ﺫﻟﻚ‬
‫ﲝﻮﺍﱄ ‪ 200‬ﻣﻠﻴﺎﺭ ﺩﻭﻻﺭ‪ .‬ﰲ ﺣﲔ ﻳﺸﻜﻞ ﺍﻷﻃﺒﺎﺀ ﺍﻟﻌﺮﺏ ﰲ ﺑﺮﻳﻄﺎﻧﻴﺎ ﻭﺣﺪﻫﺎ ﺣﻮﺍﱄ ‪ %34‬ﻣﻦ‬
‫ﳎﻤﻮﻉ ﺍﻷﻃﺒﺎﺀ ﺍﻟﻌﺎﻣﻠﲔ ﻓﻴﻬﺎ‪ ،‬ﻭﺗﺴﺘﻘﻄﺐ ﺛﻼﺙ ﺩﻭﻝ ﻏﺮﺑﻴﺔ ﻏﻨﻴﺔ ﻫﻲ ﺃﻣﺮﻳﻜﺎ‪ ،‬ﻭﻛﻨﺪﺍ‪ ،‬ﻭﺑﺮﻳﻄﺎﻧﻴﺎ‬
‫ﳓﻮ ‪ %75‬ﻣﻦ ﺍﳌﻬﺎﺟﺮﻳﻦ ﺍﻟﻌﺮﺏ)‪.(236‬‬
‫ﺇﻥ ﻫﺬﺍ ﺍﻟﻌﺪﺩ ﺍﻟﻀﺨﻢ‪ ،‬ﻭﻫﺬﻩ ﺍﳋﺴﺎﺋﺮ ﺍﻟﻜﺒﲑﺓ‪ ،‬ﻻ ﲤﺜﻞ ﺇﻻ ﺟﺰﺀﺍ ﻣﻦ ﻛﻞ‪ .‬ﻓﻬﻲ ﲣـﺺ ﺍﻟﻌـﺎﱂ‬
‫ﺍﻟﻌﺮﰊ ﻟﻮﺣﺪﻩ‪ ،‬ﻭﺑﺎﻛﺘﻤﺎﻝ ﺍﻟﺼﻮﺭﺓ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﺳﺘﻜﻮﻥ ﺍﻟﻨﺘﺎﺋﺞ ﺃﻛﺜﺮ ﺿﺨﺎﻣﺔ‪ ،‬ﻭﺃﺷﺪ ﺗﺄﺛﲑﺍ‬
‫ﻋﻠﻴﻪ؛ ﻷﻧﻪ ﳜﺴﺮ ﻃﺒﻘﺔ ﻓﻌﺎﻟﺔ ﻣﻦ ﺃﺑﻨﺎﺋﻪ ﻳﺴﺘﻔﻴﺪ ﻣﻨﻬﺎ ﻏﲑﻩ‪ ،‬ﻭﳛﺮﻡ ﻫﻮ ﻣﻦ ﻧﻔﻌﻬﺎ‪ ،‬ﺑﻞ ﺇﻧﻪ ﻗﺪ ﻳﺘﻌﺮﺽ‬
‫ﻟﻠﻬﺠﻮﻡ‪ ،‬ﻭﺍﻻﻋﺘﺪﺍﺀ ‪-‬ﺑﻜﻞ ﺃﺷﻜﺎﻟﻪ‪ -‬ﺑﻮﺍﺳﻄﺘﻬﺎ‪.‬‬
‫ﺑﻌﺪ ﺍﺳﺘﻌﺮﺍﺽ ﺑﻌﺾ ﺣﻴﺜﻴﺎﺕ ﺍﻟﻮﺍﻗﻊ ﺍﻟﺴﻴﺎﺳﻲ‪ ،‬ﻭﺍﻷﻣﲏ‪ ،‬ﻭﺍﻻﻗﺘﺼﺎﺩﻱ‪ ،‬ﻭﺍﻻﺟﺘﻤـﺎﻋﻲ ﰲ ﺍﻟﻌـﺎﱂ‬
‫ﺍﻹﺳﻼﻣﻲ ﳝﻜﻦ ﺍﻟﻘﻮﻝ؛ ﺃﻥ ﻛﻞ ﺍﳊﻘﺎﺋﻖ‪ ،‬ﻭﺍﻟﻮﻗﺎﺋﻊ ﺗﺆﻛﺪ ﲣﻠﻒ ﺍﻟﻌﺎﱂ ﺍﻹﺳـﻼﻣﻲ‪ ،‬ﻭﰲ ﲨﻴـﻊ‬
‫ﺍﺠﻤﻟﺎﻻﺕ‪ ،‬ﻭﻫﻮ ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﺃﻛﺪﻩ ﺍﻟﻐﺰﺍﱄ ﰲ ﻛﺜﲑ ﻣﻦ ﻛﺘﺎﺑﺎﺗﻪ‪ ،‬ﻣﻮﺿﺤﺎ ﺳﻠﺒﻴﺔ ﺍﳌﻜﺎﻧﺔ ﺍﻟﱵ ﻳﺘﻤﻮﺿﻊ‬
‫ﻓﻴﻬﺎ؛ ﻭﻫﻲ ﺫﻳﻞ ﺍﻟﻘﺎﻓﻠﺔ ﺍﻟﺒﺸﺮﻳﺔ‪ ،‬ﻭﻋﺠﺰﻩ ﻋﻦ ﺃﺩﺍﺀ ﺍﻟﺪﻭﺭ ﺍﻟﺬﻱ ﻛﺎﻥ ﻣﻨﺘﻈﺮﺍ ﻣﻨﻪ‪ .‬ﻓﻬﻮ ﳊـﺪ ﺍﻵﻥ‪،‬‬
‫ﻭﺇﻥ ﺑﺪﺍ ﻛﻌﺎﱂ ﻭﺍﺣﺪ ﲡﻤﻊ ﺑﲔ ﺑﻠﺪﺍﻧﻪ‪ ،‬ﻭﺷﻌﻮﺑﻪ ﻋﻘﻴﺪﺓ ﺍﻹﺳﻼﻡ؛ ﻓﺈﻧﻪ ﳎﺰﺃ‪ ،‬ﻭﻣـﺸﺘﺖ‪ ،‬ﺃﻫﺪﺍﻓـﻪ‬
‫)‪ ( 236‬ﺑﺪون ذآﺮ اﻟﻤﺆﻟﻒ‪ :‬هﺠﺮة اﻟﻌﻘﻮل اﻟﻌﺮﺑﻴﺔ ﺗﺆآﺪ اﻟﻤﻨﺎخ اﻟﻄﺎرد ﻟﻺﺑﺪاع‪ ،‬واﻟﺘﻄﻮﻳﺮ ﻓﻲ اﻟﺒﻠﺪان اﻟﻌﺮﺑﻴﺔ ‪ .‬ﻋﻠﻰ ﻣﻮﻗﻊ اﻹﻧﺘﺮﻧﺖ ‪:‬‬
‫‪http://wwwannabaaorg/economic‬‬
‫ﻣﺘﻨﺎﻓﺮﺓ‪ ،‬ﻭﻣﺸﺎﺭﻳﻌﻪ ﻣﺘﺒﺎﻋﺪﺓ‪ ،‬ﻭﺭﺅﺍﻩ ﻣﺘﻔﺎﻭﺗﺔ‪ .‬ﻭﻫﺬﺍ ﺑﺎﻟﺘﺄﻛﻴﺪ ﻣﺎ ﻛﺮﺱ ﲣﻠﻔﻪ ﺍﳊﻀﺎﺭﻱ ﺍﻟـﺸﺎﻣﻞ‪،‬‬
‫ﻭﺟﻌﻠﻪ ﺑﺎﺩﻳﺎ ﻟﻠﻌﻴﺎﻥ ﲜﻼﺀ‪ ،‬ﻭﺩﻭﻥ ﻋﻨﺎﺀ‪.‬‬
‫ﻓﻤﺎ ﻫﻲ ﻣﻈﺎﻫﺮ ﻫﺬﺍ ﺍﻟﺘﺨﻠﻒ ﺍﳊﻀﺎﺭﻱ ﻛﻤﺎ ﻳﺮﺍﻫﺎ ﺍﻟﻐﺰﺍﱄ‪ ،‬ﻭﻳﺮﺻﺪﻫﺎ ﰲ ﻓﻜﺮﻩ؟‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻣﻈﺎﻫﺮ ﺍﻟﺘﺨﻠﻒ ﺍﳊﻀﺎﺭﻱ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻋﻨﺪﺍﻟﻐﺰﺍﱄ‪:‬‬
‫ﺇﺫﺍ ﻛﺎﻧﺖ ﻣﻈﺎﻫﺮ ﺍﻟﺘﺨﻠﻒ ﻋﺒﺎﺭﺓ ﻋﻦ ﳎﻤﻮﻋﺔ "ﻣﻌﺎﻳﲑ ﻳﺘﺨﺬﻫﺎ ﺍﻟﺒﺎﺣﺜﻮﻥ ﻋﻨـﺪ ﺗﻘﻴـﻴﻢ ﺍﻟﺪﻭﻟـﺔ‬
‫ﻟﺘﺼﻨﻴﻔﻬﺎ‪ ،‬ﺃﻭ ﻭﺿﻌﻬﺎ ﰲ ﺍﳌﻮﺿﻊ ﺍﻟﺬﻱ ﺗﺴﺘﺤﻘﻪ ﺑﲔ ﺍﻟﺪﻭﻝ ﺍﳌﺘﺨﻠﻔﺔ‪ ،‬ﺃﻭ ﺍﻟﺪﻭﻝ ﺍﳌﺘﻘﺪﻣﺔ‪ ،‬ﻣﻊ ﺍﻟﻨﻈﺮ‬
‫ﺇﱃ ﺗﻠﻚ ﺍﻟﺪﻭﻟﺔ ﰲ ﺍﳊﺎﻟﺔ ﺍﻟﱵ ﳚﺪﻭ‪‬ﺎ ﻋﻠﻴﻬﺎ ﻭﻗﺖ ﲝﺜﻬﻢ")‪(237‬؛ ﻓﺈﻥ ﲢﺪﻳﺪ ﻫﺬﻩ ﺍﳌﻈﺎﻫﺮ ﺑﺪﻗﺔ ﺃﻣﺮ‬
‫ﺗﻜﺘﻨﻔﻪ ﺻﻌﻮﺑﺔ ﻭﺍﺿﺤﺔ‪ ،‬ﻧﻈﺮﺍ ﳌﺎ ﻳﺒﺪﻭ ﻋﻠﻴﻬﺎ ﻣﻦ ﺍﻟﺘﺒﺎﺱ‪ ،‬ﻭﺗﺪﺍﺧﻞ ﻛﺒﲑﻳﻦ ﻣﻊ ﺍﻟﻮﺍﻗﻊ ﺍﳌﻌﺎﺵ ﻣـﻦ‬
‫ﺟﻬﺔ‪ ،‬ﻭﻣﻊ ﺃﺳﺒﺎﺏ ﺗﺒﻠﻮﺭ ﻫﺬﺍ ﺍﻟﻮﺍﻗﻊ ﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ‪ ،‬ﺇﺫ ﺃﻥ ﻣﻈﺎﻫﺮ ﺍﻟﺘﺨﻠﻒ ﺗﺒﺪﻭ ﻛﺘـﺸﺨﻴﺺ‬
‫ﻟﻮﺍﻗﻊ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﺗﺒﺪﻭ ﰲ ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ ﻛﺄﺳﺒﺎﺏ ﻟﻠﺘﺨﻠﻒ ﺍﳊﻀﺎﺭﻱ‪.‬‬
‫ﳍﺬﺍ ﻓﺈﻧﲏ ﺣﺮﺻﺖ ﰲ ﻫﺬﺍ ﺍﳌﺒﺤﺚ ﻋﻠﻰ ﲢﺮﻱ ﻣﻈﺎﻫﺮ ﺍﻟﺘﺨﻠﻒ ﺍﳊﻀﺎﺭﻱ ﰲ ﺍﻟﻌـﺎﱂ ﺍﻹﺳـﻼﻣﻲ‬
‫ﻛﻤﺠﻤﻮﻋﺔ ﻣﻦ ﺍﳌﻌﺎﻳﲑ‪ ،‬ﻭﺍﳌﻘﺎﻳﻴﺲ ﺍﻟﱵ ﺍﻋﺘﱪ ﺍﻟﻐﺰﺍﱄ؛ ﺑﺄﻥ ﻭﺟﻮﺩﻫﺎ‪ ،‬ﻭﻇﻬﻮﺭﻫﺎ ﰲ ﺍﻟﻮﺍﻗﻊ ﻫﻮ ﺩﻟﻴﻞ‬
‫ﻋﻠﻰ ﲣﻠﻒ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﺣﻀﺎﺭﻳﺎ‪ .‬ﻭﻗﺪ ﺑﺪﺍ ﱄ؛ ﺃﻥ ﺍﻟﻐﺰﺍﱄ ﺣﺪﺩ ﻫﺬﻩ ﺍﳌﻈﺎﻫﺮ ﰲ ﺍﻷﺷـﻜﺎﻝ‬
‫ﺍﻵﺗﻴﺔ‪:‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ‪ :‬ﺍﻟﻔﺴﺎﺩ ﺍﻟﺴﻴﺎﺳﻲ‬
‫ﺃﻫﻢ ﻣﻈﻬﺮ ﻟﺘﺨﻠﻒ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﰲ ﻧﻈﺮ ﺍﻟﻐﺰﺍﱄ؛ ﻫﻮ ﺍﻟﻔﺴﺎﺩ ﺍﻟﺴﻴﺎﺳﻲ ﺍﻟﺬﻱ ﺃﺻﺒﺢ ﲰﺔ ﺑﺎﺭﺯﺓ‪،‬‬
‫ﻭﻋﻼﻣﺔ ﳑﻴﺰﺓ ﻟﻠﺴﺎﺣﺔ ﺍﻟﺴﻴﺎﺳﻴﺔ ﰲ ﺃﻏﻠﺐ ﺍﻷﻗﻄﺎﺭ ﺍﻹﺳﻼﻣﻴﺔ‪ .‬ﻭﻟﻌﻞ ﺍﻟﺸﻲﺀ ﺍﻷﻛﺜﺮ ﺗـﺄﺛﲑﺍ ﻋﻠـﻰ‬
‫ﺍﻟﻐﺰﺍﱄ؛ ﻫﻮ ﺃﻥ ﻳﻠﻤﺲ ﺍﳌﻤﺎﺭﺳﺔ ﺍﻟﺮﺷﻴﺪﺓ ﻟﻠﺴﻴﺎﺳﺔ ﰲ ﺍﻟﺒﻠﺪﺍﻥ ﺍﻟﻐﺮﺑﻴﺔ‪ ،‬ﻭﻏﻴﺎ‪‬ـﺎ‪ ،‬ﺃﻭ ﺍﳓﺮﺍﻓﻬـﺎ ﰲ‬
‫ﺍﻟﺒﻠﺪﺍﻥ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﲤﺘﻊ ﻫﺬﻩ ﺍﻷﺧﲑﺓ ﺑﺮﺳﺎﻟﺔ ﲰﺎﻭﻳﺔ ﺧﺎﻟﺪﺓ ﲢﻤﻞ ﺑﲔ ﺩﻓﺘﻴﻬﺎ ﻛـﻞ‬
‫ﺍﻷﺻﻮﻝ‪ ،‬ﻭﺍﻷﺳﺲ ﺍﻟﻜﻔﻴﻠﺔ ﺑﻨﺠﺎﻋﺔ ﻧﻈﺎﻡ ﺍﳊﻜﻢ‪ ،‬ﻭﺳﻴﺎﺩﺓ ﻣﺒﺎﺩﺉ ﺍﳊﺮﻳﺔ‪ ،‬ﻭﺍﻟﺸﻮﺭﻯ ﺑﲔ ﺍﳊـﺎﻛﻢ‬
‫ﻭﺍﶈﻜﻮﻣﲔ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻔﺴﺎﺩ ﺍﻟﺴﻴﺎﺳﻲ ‪-‬ﻛﻤﺎ ﻳﺮﻯ ﺍﻟﻐﺰﺍﱄ‪ -‬ﻣﻦ ﺃﺑﺮﺯ ﻣﻈﺎﻫﺮ ﲣﻠﻒ ﺍﳌـﺴﻠﻤﲔ؛‬
‫ﻓﺈﻧﻪ ﺑﺎﺩ ﻟﻠﻌﻴﺎﻥ ﻣﻦ ﺧﻼﻝ ﲨﻠﺔ ﺻﻮﺭ ﻳﺘﺠﻠﻰ ﻓﻴﻬﺎ‪ ،‬ﻭﺃﳘﻬﺎ‪:‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ‪ :‬ﺎﺭﺵ ﺍﳊﻜﺎﻡ ﻋﻠﻰ ﺍﳌﻨﺎﺻﺐ‪:‬‬
‫)‪ ( 237‬أﺣﻤﺪ ﺑﺮآﺎت ‪ :‬اﻟﺘﺨﻠﻒ …ﻟﻤﺎذا ؟ واﻟﺘﻘﺪم … ﻟﻢ ﻻ ؟‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ص‪.44 :‬‬
‫ﻭﺍﻟﻐﺰﺍﱄ ﻳﻘﺼﺪ ﺑﺘﻬﺎﺭﺵ ﺍﳊﻜﺎﻡ ﻋﻠﻰ ﺍﳌﻨﺎﺻﺐ ﻣﺎ ﺭﺍﺝ ﰲ ﺍﻟﺒﻠﺪﺍﻥ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻦ ﺗﻨﺎﻓﺲ‪ ،‬ﻭﺳـﻌﻲ‬
‫ﻣﺴﺘﻤﻴﺖ ﻣﻦ ﺃﺟﻞ ﺗﻮﱄ ﻣﻨﺼﺐ ﺍﳊﻜﻢ‪ ،‬ﻓﻬﺆﻻﺀ ﺍﻟﻨﺎﺱ ‪-‬ﻛﻤﺎ ﻳﻘﻮﻝ ﻋﻨﻬﻢ ﺍﻟﻐﺰﺍﱄ‪ -‬ﻻ ﳜﺎﻓﻮﻥ ﻣﻦ‬
‫ﻋﻈﻤﺔ ﻫﺬﺍ ﺍﳌﻨﺼﺐ‪ ،‬ﻭﻻ ﻳﺘﺨﻮﻓﻮﻥ ﻣﻦ ﻋﻮﺍﻗﺐ ﺷﻐﻠﻬﻢ ﻟﻪ‪ ،‬ﻭﻻ ﻳﻬﺘﻤﻮﻥ ﺑﺈﻋﻄﺎﺋﻪ ﺣـﻖ ﺍﻟﻮﺟـﻞ‪،‬‬
‫ﻭﺍﻟﺘﻘﺪﻳﺮ ﺍﻟﻜﺒﲑﻳﻦ‪ .‬ﺇ‪‬ﻢ ﺍﻋﺘﱪﻭﺍ ﻣﻨﺼﺐ ﺍﳊﻜﻢ ﻣﻨﺼﺐ ﺗﺸﺮﻳﻒ ﻻ ﺗﻜﻠﻴﻒ‪ ،‬ﻓﺎﻧﻄﻠﻘﻮﺍ ﺇﱃ ﺗﻮﻟﻴـﻪ‬
‫ﻭﻫﻢ ﻣﻬﻮﻭﺳﻮﻥ ﺑﻪ‪ ،‬ﺣﺮﻳﺼﻮﻥ ﻋﻠﻰ ﺇﺣﺮﺍﺯﻩ ﻣﻬﻤﺎ ﻛﻠﻔﻬﻢ ﺍﻟﺜﻤﻦ‪ .‬ﺇ‪‬ـﻢ ﻛﻤـﺎ ﻗـﺎﻝ ﺍﻟﻐـﺰﺍﱄ‪:‬‬
‫"ﻳﺘﻌﺸﻘﻮﻥ ﺍﻟﺼﺪﺍﺭﺓ ﻛﻲ ﻳﻔﺮﺿﻮﺍ ﺫﻭﺍ‪‬ﻢ ﻋﻠﻰ ﺍﺠﻤﻟﺘﻤﻊ‪ ،‬ﺃﻗﻠﻬﻢ ﳝﻠﻚ ﺍﳌﻮﺍﻫﺐ ﺍﻟﱵ ﺗﺴﻌﻔﻪ‪ ،‬ﻭﺃﻛﺜﺮﻫﻢ‬
‫ﻣﺮﻳﺾ ﲝﺐ ﺍﻟﻈﻬﻮﺭ‪ ،‬ﻭﲡﺎﻭﺯ ﺍﻵﺧﺮﻳﻦ")‪ .(238‬ﻭﳒﺪ ﺍﻟﻐﺰﺍﱄ ‪-‬ﰲ ﻣﻮﺍﻗﻒ ﻋﺪﻳﺪﺓ‪ -‬ﻳﻌﻘﺪ ﻣﻮﺍﺯﻧﺎﺕ‪،‬‬
‫ﻭﻳﻘﻴﻢ ﻣﻘﺎﺭﻧﺎﺕ ﺑﲔ ﻣﺎ ﻛﺎﻥ ﺳﺎﺋﺪﺍ ﺃﺛﻨﺎﺀ ﺍﻟﻔﺘﺮﺓ ﺍﻟﺬﻫﺒﻴﺔ ‪-‬ﻓﺘﺮﺓ ﺍﻟﻨﺒﻮﺓ‪ ،‬ﻭﺍﳋﻼﻓﺔ ﺍﻟﺮﺍﺷﺪﺓ‪ -‬ﻭﻣـﺎﻫﻮ‬
‫ﺳﺎﺋﺪ ﰲ ﻭﺍﻗﻌﻨﺎ ﺍﳊﺎﱄ ﻟﻴﱪﺯ ﻟﻨﺎ؛ ﺃﻥ ﻫﺬﺍ ﺍﻟﺘﻬﺎﺭﺵ ﻋﻠﻰ ﺍﳌﻨﺎﺻﺐ ﺩﻟﻴﻞ ﺻﺎﺭﺥ ﻋﻠﻰ ﲣﻠﻒ ﺍﻟﻌـﺎﱂ‬
‫ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﳑﺎ ﻳﺬﻛﺮﻩ ﺍﻟﻐﺰﺍﱄ ﻣﻮﺍﻗﻒ ﺍﻟﺮﺳﻮﻝ –ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻓﻴﻤﺎ ﳜﺺ ﻋﺪﻡ ﺗﻮﻟﻴـﺔ‬
‫ﺍﻟﺴﻠﻄﺔ ﳌﻦ ﻳﻄﻠﺒﻬﺎ‪ ،‬ﻭﻣﻮﺍﻗﻒ ﺍﻟﺼﺤﺎﺑﺔ –ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻬﻢ‪ -‬ﻭﻣﻨﻬﻢ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄـﺎﺏ ﺍﻟـﺬﻱ‬
‫ﺭﻓﺾ ﺗﺮﺷﻴﺢ ﺍﺑﻨﻪ ﻟﺘﻮﱄ ﺧﻼﻓﺔ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺑﻌﺪﻩ‪ ،‬ﺇﺷﻔﺎﻗﺎ ﻋﻠﻰ ﺁﻝ ﺍﳋﻄﺎﺏ ﻣﻦ ﺣﺴﺎﺏ ﺍﻵﺧﺮﺓ‪،‬‬
‫ﻭﺳﺆﺍﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻟﻪ‪.‬‬
‫ﻭﻳﺘﻌﺠﺐ ﺍﻟﻐﺰﺍﱄ ﻛﺜﲑﺍ ﻣﻦ ﺣﻜﺎﻡ ﺍﳌﺴﻠﻤﲔ ﰲ ﻫﺬﻩ ﺍﻷﻳﺎﻡ ﻳﺴﺘﻬﻴﻨﻮﻥ ﲞﻄﻮﺭﺓ‪ ،‬ﻭﺻـﻌﻮﺑﺔ ﺗـﻮﱄ‬
‫ﻣﻨﺼﺐ ﺍﳊﻜﻢ‪ ،‬ﺇﺫ ﺃ‪‬ﻢ ﻳﺘﻮﻟﻮﻧﻪ ﺠﻤﻟﺮﺩ ﺍﻟﺘﻌﺎﻇﻢ ﻋﻠﻰ ﺭﻋﺎﻳﺎﻫﻢ‪ ،‬ﻭﺍﻟﺘﺴﻠﻂ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﺍﺳﺘﻐﻼﻝ ﻛـﻞ‬
‫ﺍﻻﻣﺘﻴﺎﺯﺍﺕ ﺍﻟﱵ ﻳﻮﻓﺮﻫﺎ ﳍﻢ ﻫﺬﺍ ﺍﳌﻨﺼﺐ ﻟﺘﻠﺒﻴﺔ ﺣﺎﺟﺎ‪‬ﻢ ﺍﻟﺸﺨﺼﻴﺔ‪ ،‬ﻭﻗﻀﺎﺀ ﻣـﺂﺭ‪‬ﻢ ﺍﻟﺪﻧﻴﻮﻳـﺔ‬
‫ﺍﻟﺰﺍﺋﻠﺔ‪ .‬ﺃﻣﺎ ﺗﻮﱄ ﺃﻣﺮ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺇﻧﺼﺎﻓﻬﻢ‪ ،‬ﻭﺍﻟﺴﻬﺮ ﻋﻠﻰ ﺧﺪﻣﺘﻬﻢ ﻹﺣﺮﺍﺯ ﺃﺟﺮ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﻓﻀﻠﻪ‪،‬‬
‫ﻭﺭﺿﺎﻩ ﻋﻨﻬﻢ؛ ﻓﻬﻲ ﺃﻣﻮﺭ ﺑﻌﻴﺪﺓ ﻋﻦ ﺧﻠﺪﻫﻢ‪ ،‬ﻣﻠﻐﺎﺓ ﻣﻦ ﺳﺠﻞ ﺃﻫﺪﺍﻓﻬﻢ‪ ،‬ﻭﻣﺴﺎﻋﻴﻬﻢ‪.‬‬
‫ﺇﻥ ﻫﺆﻻﺀ ﺍﻷﺷﺨﺎﺹ ‪-‬ﻛﻤﺎ ﻳﺮﻯ ﺍﻟﻐﺰﺍﱄ‪ -‬ﱂ ﻳﻮﺍﺯﻧﻮﺍ ﺑﲔ ﻣﺴﺘﻮﻯ ﻗﺪﺭﺍ‪‬ﻢ‪ ،‬ﻭﻃﺎﻗﺎ‪‬ﻢ‪ ،‬ﻭﻣﺴﺘﻮﻯ‬
‫ﻫﺬﺍ ﺍﳌﻨﺼﺐ‪ ،‬ﻭﻫﻢ ﺑﺎﻟﺘﺄﻛﻴﺪ ﻟﻮ ﺃﺩﺭﻛﻮﺍ‪ ،‬ﻭﻓﻘﻬﻮﺍ ﺣﻘﻴﻘﺘﻪ‪ ،‬ﻭﻣﺸﺎﻗﻪ ﻟﻔﺮﻭﺍ ﻣﻨﻪ‪ ،‬ﻭﺍﺑﺘﻌﺪﻭﺍ ﻋﻦ ﺗﻮﻟﻴﻪ‬
‫ﺑﺪﻝ ‪‬ﺎﺭﺷﻬﻢ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﺳﺘﻤﺎﺗﺘﻬﻢ ﰲ ﲢﺼﻴﻠﻪ‪ ،‬ﻭﺍﻟﺘﺮﺑﻊ ﻋﻠﻴﻪ‪.‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﱐ‪ :‬ﺍﺳﺘﺒﺪﺍﺩ ﺍﳊﻜﺎﻡ‬
‫ﺇﻥ ﺍﳊﺮﻳﺺ ﻋﻠﻰ ﻧﻴﻞ ﻣﻨﺼﺐ ﺍﳊﻜﻢ‪ ،‬ﻭﺗﻮﱄ ﺃﻣﺮ ﺍﳌﺴﻠﻤﲔ ﻣﺘﻌﺎﻣﻴﺎ ﻋﻦ ﻛﻞ ﺷﻲﺀ ﰲ ﺳﺒﻴﻞ ﲢﻘﻴﻖ‬
‫ﻫﺪﻓﻪ ﻫﺬﺍ‪ ،‬ﺳﻮﻑ ﻳﻜﻮﻥ ﺍﶈﻮﺭ ﺍﻷﺳﺎﺳﻲ ﻟﻨﺸﺎﻃﻪ ﺍﻟﺴﻴﺎﺳﻲ‪- ،‬ﺑﻌﺪ ﻧﻴﻠﻪ ﻣﺎ ﻳﺘﻤﻨـﺎﻩ‪ -‬ﺍﻻﺳـﺘﺒﺪﺍﺩ‬
‫ﺑﺎﳊﻜﻢ‪ ،‬ﻳﻘﻮﻝ ﺍﻟﻐﺰﺍﱄ‪" :‬ﺇﻥ ﺍﻻﻧﻔﺮﺍﺩ ﺑﺎﻟﺴﻠﻄﺔ ﺷﻲﺀ ﺧﻄﲑ ﺟﺪﺍ؛ ﻓﺈﻥ ﻧﺸﻮﺓ ﺍﻟﺴﻠﻄﺔ ﺃﻋﱴ ﻣﻦ ﻧﺸﻮﺓ‬
‫)‪ ( 238‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻟﺪﻋﻮة اﻹﺳﻼﻣﻴﺔ ﺗﺴﺘﻘﺒﻞ ﻗﺮﻧﻬﺎ اﻟﺨﺎﻣﺲ ﻋﺸﺮ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪. 66 :‬‬
‫ﺍﳋﻤﺮ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﳌﺎﻝ ﺍﻟﻮﺍﺳﻊ ﻳﻮﺭﺙ ﺍﻟﻄﻐﻴﺎﻥ‪ ،‬ﻓﺈﻥ ﺍﻻﺳـﺘﺒﺪﺍﺩ ﺑـﺎﳊﻜﻢ ﻳـﻮﺭﺙ ﺍﳉـﱪﻭﺕ‪،‬‬
‫ﻭﺍﻹﺭﻫﺎﺏ")‪ .(239‬ﳍﺬﺍ ﻳﻌﺘﱪ ﺍﻟﻐﺰﺍﱄ؛ ﺑﺄﻥ ﺍﳊﺎﻛﻢ ﺍﳌﺴﺘﺒﺪ ﻳﺼﺒﺢ ﺇﺭﻫﺎﺑﻴﺎ؛ ﻷﻧﻪ ﻳﻌﻄﻲ ﻟﻨﻔﺴﻪ ﺍﳊـﻖ‬
‫ﺍﳌﻄﻠﻖ ﰲ ﺇﺩﺍﺭﺓ ﺷﺆﻭﻥ ﺍﻟﺮﻋﻴﺔ‪ ،‬ﻭﺗﻮﺟﻴﻪ ﺃﻣﻮﺭﻫﻢ‪ ،‬ﻭﺗﺪﺑﲑ ﺃﺣﻮﺍﳍﻢ‪ ،‬ﻭﻣﻬﻤﺎ ﺑﺪﺍ ﻋﺠﺰﻩ ﻋﻦ ﺫﻟﻚ‪ ،‬ﺃﻭ‬
‫ﻇﻬﺮ ﻗﺼﺮ ﺑﺎﻋﻪ‪ ،‬ﺃﻭ ﻓﺸﻠﻪ ﰲ ﺫﻟﻚ؛ ﻓﺈﻧﻪ ﻳﺴﺘﻨﻔﺬ ﺟﻬﻮﺩﻩ ﺍﻟﻔﺮﺩﻳﺔ ﻹﻣﻀﺎﺀ ﺃﺣﻜﺎﻣﻪ ﺍﻟﻔﺮﺩﻳﺔ ﻣﻬﻤـﺎ‬
‫ﺍﺑﺘﻌﺪﺕ ﻋﻦ ﻣﺼﺎﱀ ﺭﻋﻴﺘﻪ‪ ،‬ﻭﻳﺄﰉ ﻗﻴﺎﻡ ﺃﻳﺔ ﻣﻌﺎﺭﺿﺔ ‪‬ﺪﻑ ﺇﱃ ﺗﻘﻮﱘ ﺃﺧﻄﺎﺋﻪ‪ ،‬ﺃﻭ ﺗﺼﺤﻴﺢ ﺯﻻﺗـﻪ‪،‬‬
‫ﻭﺍﻟﺸﻲﺀ ﺍﻟﻮﺣﻴﺪ ﺍﻟﺬﻱ ﻳﺮﺗﻀﻴﻪ ﻣﻦ ﺣﺎﺷﻴﺘﻪ؛ ﻫﻮ ﺇﻏﺮﺍﻗﻬﻢ ﰲ ﻭﺻﻔﻪ‪ ،‬ﻭﻣﺪﺣـﻪ‪ ،‬ﻭﺍﻟﺜﻨـﺎﺀ ﻋﻠـﻰ‬
‫ﺃﺣﻜﺎﻣﻪ‪ ،‬ﻭﺗﺼﺮﻓﺎﺗﻪ‪.‬‬
‫ﻭﺍﻟﻐﺰﺍﱄ ﻳﺘﺄﺳﻒ ﻛﺜﲑﺍ ﻣﻦ ﺍﺣﺘﻀﺎﻥ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﳍﺬﻩ ﺍﻟﻨﻤﺎﺫﺝ ﺍﻟﺴﻴﺌﺔ ﻣﻦ ﺍﳊﻜـﺎﻡ‪ ،‬ﻭﻳـﺰﺩﺍﺩ‬
‫ﺃﺳﻔﻪ ﻋﻨﺪﻣﺎ ﻳﻠﻤﺲ ﰲ ﺍﻟﺪﻭﻝ ﺍﻟﻐﺮﺑﻴﺔ ﺗﻄﺒﻴﻖ ﺍﻟﺪﳝﻮﻗﺮﺍﻃﻴﺔ‪ ،‬ﻭﺗﻮﺍﺻﻞ ﺍﳊﻜﺎﻡ ﻣﻊ ﺭﻋﺎﻳﺎﻫﻢ‪ ،‬ﻓﻴﻜـﻮﻥ‬
‫ﺑﺬﻟﻚ ‪-‬ﻛﻤﺎ ﻳﺮﻯ‪ -‬ﺇﺳﻼﻡ ﰲ ﺑﻼﺩ ﻟﻐﲑ ﺍﳌﺴﻠﻤﲔ‪ .‬ﺇ‪‬ﺎ ﺷﺮﺍﺋﻊ‪ ،‬ﻭﺃﺣﻜﺎﻡ ﻟﻺﺳﻼﻡ ﳚﺴﺪﻫﺎ ﺍﻟﻐﺮﺏ‪،‬‬
‫ﰲ ﺣﲔ ﻳﻐﻔﻠﻬﺎ‪ ،‬ﻭﻳﺒﺘﻌﺪ ﻋﻨﻬﺎ ﺍﳌﺴﻠﻤﻮﻥ‪.‬‬
‫ﻭ‪‬ﺬﺍ ﺍﳌﻈﻬﺮ ﺍﻟﺴﺎﺋﺪ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻳﺒﺪﻭ ﺍﻟﺘﺨﻠﻒ ﺍﳊﻀﺎﺭﻱ ﺑﻮﺿﻮﺡ‪ ،‬ﻓﻼ ﳎﺎﻝ ﻟﻘﻴﺎﻡ ﺗﻘـﺪﻡ‬
‫ﺣﻀﺎﺭﻱ ﰲ ﻇﻞ ﺣﻜﻢ ﺍﺳﺘﺒﺪﺍﺩﻱ‪.‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻏﻴﺎﺏ ﺍﳊﺮﻳﺔ‬
‫ﻳﻌﺘﱪ ﺍﻟﻐﺰﺍﱄ؛ ﺃﻥ ﺍﻟﻨﺘﻴﺠﺔ ﺍﳊﺘﻤﻴﺔ ﻻﺳﺘﺒﺪﺍﺩ ﺍﳊﺎﻛﻢ‪ ،‬ﻭﺍﺗﺴﺎﻉ ﺍﻟﻔﺠﻮﺓ ﺑﻴﻨﻪ ﻭﺑـﲔ ﺭﻋﻴﺘـﻪ؛ ﻫـﻲ‬
‫ﻣﺼﺎﺩﺭﺗﻪ ﳌﺒﺪﺃ ﺍﳊﺮﻳﺔ‪ ،‬ﻭﻋﻘﻠﻪ ﻟﻸﻟﺴﻨﺔ ﻋﻦ ﺍﻟﻜﻼﻡ‪ ،‬ﺃﻭ ﺍﻟﻨﻘﺪ‪ ،‬ﺧﻮﻓﺎ ﻣﻦ ﺗﻮﺟﻴﻬﻬﺎ ﻟﻪ‪ .‬ﻭﻫﺬﻩ ﻫـﻲ‬
‫ﺻﻮﺭﺓ ﺍﳊﻜﺎﻡ ﰲ ﺃﺭﺟﺎﺀ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺍﻟﺬﻳﻦ ﻣﻜﻨﺘﻬﻢ ﺍﻷﻗﺪﺍﺭ ﻣﻦ ﺍﻟﺘﻼﻋﺐ ﲟﺼﲑ ﺍﻟـﺸﻌﻮﺏ‬
‫ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺍﳊﻜﻢ ﻋﻠﻴﻬﺎ ﺑﺎﻟﺘﺨﻠﻒ‪ .‬ﻓﺒﻌﺪ ﺃﻥ ﺿﻴﻘﻮﺍ ﻋﻠﻴﻬﺎ ﺩﻭﺍﺋﺮ ﺍﳊﺮﻳﺔ‪ ،‬ﻭﻏﻴﺒﻮﺍ ﻋﻨـﻬﺎ ﻣﻌـﺎﱂ‬
‫ﺍﻷﻣﻦ‪ ،‬ﻭﺍﻻﺳﺘﻘﺮﺍﺭ‪ ،‬ﻭﺣﺒﺴﻮﻫﺎ ﰲ ﻭﺍﻗﻊ ﻳﺘﻘﺎﲰﻪ ﺍﻟﻜﺒﺖ‪ ،‬ﻭﺍﻟﺼﻤﺖ‪ ،‬ﻭﺍﻟﺘﻘﻴﻴﺪ ﻛﺎﻧـﺖ ﺍﻟﻨﺘﻴﺠـﺔ‬
‫ﺣﺮﻣﺎ‪‬ﺎ ﻣﻦ ﺍﻹﺑﺪﺍﻉ‪ ،‬ﻭﺍﻟﻌﻄﺎﺀ‪ ،‬ﻭﺇﺣﻴﺎﺋﻬﺎ ﰲ ﺟﻮ ﺍﻟﺘﺨﻠﻒ ﺍﳊﻀﺎﺭﻱ ﺍﻟﺮﻫﻴﺐ‪.‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺇﳘﺎﻝ ﺍﻟﺸﻮﺭﻯ‪:‬‬
‫ﻣﻦ ﺻﻮﺭ ﺍﻟﻔﺴﺎﺩ ﺍﻟﺴﻴﺎﺳﻲ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ‪-‬ﻛﻤﺎ ﻳﺮﻯ ﺍﻟﻐﺰﺍﱄ‪ -‬ﺇﳘﺎﻝ ﺍﳊﻜﺎﻡ ﳌﺒﺪﺃ ﺍﻟﺸﻮﺭﻯ‪،‬‬
‫ﻭﺗﻐﺎﺿﻴﻬﻢ ﻋﻦ ﺍﻟﻌﻤﻞ ﺑﻪ‪ ،‬ﻣﺘﻨﺎﺳﲔ ﺍﻟﻨﺼﻮﺹ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻟﱵ ﺗﻀﻤﻨﺖ ﺃﻣﺮﺍ ﺻﺮﳛﺎ ﺑﻀﺮﻭﺭﺓ ﺍﻷﺧـﺬ‬
‫ﺑﺎﻟﺸﻮﺭﻯ‪ ،‬ﻭﻋﻠﻰ ﺭﺃﺳﻬﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ } :‬ﻭﺷ‪‬ﺎ ِﻭ ‪‬ﺭ ‪‬ﻫ ‪‬ﻢ ﻓِﻲ ﺍﹾﻟﹶﺄ ‪‬ﻣ ِﺮ{)‪ .(240‬ﻭﳍﺬﺍ ﻋﺪ ﺍﻟﻐـﺰﺍﱄ ﺃﺟﻬـﺰﺓ‬
‫)‪ ( 239‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻹﺳﻼم ﻓﻲ وﺟﻪ اﻟﺰﺣﻒ اﻷﺣﻤﺮ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪. 75 :‬‬
‫)‪ ( 240‬ﺳﻮرة ‪ :‬ﺁل ﻋﻤﺮان‪ ،‬اﻵﻳﺔ ‪. 59 :‬‬
‫ﺍﻟﺸﻮﺭﻯ ﺑﺄ‪‬ﺎ ﺻﻔﺮ؛ ﻓﻬﻲ ﻋﺎﻃﻠﺔ ﻋﻦ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﻣﺘﺴﺒﺒﺔ ﰲ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﳋـﺴﺎﺋﺮ ﺍﻟـﺴﻴﺎﺳﻴﺔ ﺍﻟـﱵ‬
‫ﺃﺻﺎﺑﺖ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﳊﻘﺖ ‪‬ﻢ‪ .‬ﻭﻫﻜﺬﺍ ﻳﺪﻝ ﺗﺮﻙ ﺍﳌﺴﻠﻤﲔ ﻹﻋﻤﺎﻝ ﺍﻟﺸﻮﺭﻯ‪ ،‬ﻭﺇﻧﻔﺎﺫﻫـﺎ ﻋﻠـﻰ‬
‫ﲣﻠﻔﻬﻢ ﺍﻟﺴﻴﺎﺳﻲ ﺍﻟﺬﻱ ﺩﻓﻊ ﺑﺎﻟﻐﺰﺍﱄ ﺇﱃ ﺍﻟﺮﻓﺾ ﺍﻟﺼﺮﻳﺢ ﻟﻜﻞ ﻗﻮﻝ؛ ﺑﺄﻥ ﺍﻟﺸﻮﺭﻯ ﻣﻌﻠﻤﺔ ﻭﻟﻴﺴﺖ‬
‫ﻣﻠﺰﻣﺔ‪ ،‬ﻣﺆﻛﺪﺍ ﺃﻥ ﻟﻠﺸﻮﺭﻯ ﻣﻌﲎ ﻫﻮ "ﺃﻥ ﺍﻵﺭﺍﺀ ﺗﻘﺎﻝ‪ ،‬ﻭﻛﻞ ﻳﻘﻮﻝ ﻣﺎ ﻋﻨﺪﻩ‪ ،‬ﻭﻳﺘﻌﺼﺐ ﻟﻪ ﻭﻫـﻮ‬
‫ﻳﻌﺮﺿﻪ‪ ،‬ﺣﱴ ﺇﺫﺍ ﺃﺧﺬﺕ ﺍﻵﺭﺍﺀ‪ ،‬ﻭﻋﺮﻑ ﺍﻻﲡﺎﻩ ﺇﱃ ﺃﻳﻦ‪ ،‬ﻓﻤﻊ ﺍﻷﻏﻠﺒﻴﺔ ﻧﺴﲑ… ﺃﻣﺎ ﺍﻟﻘـﻮﻝ ﺍﻵﻥ‬
‫ﺑﺄﻧﻪ ‪-‬ﻷﻱ ﺇﻧﺴﺎﻥ‪ -‬ﺃﻥ ﻳﺄﺧﺬ ﺍﻷﻣﺔ ﺷﺮﻗﺎ‪ ،‬ﻭﻫﻲ ﺗﺮﻳﺪ ﺃﻥ ﺗـﺬﻫﺐ ﻏﺮﺑـﺎ ﻓﻬـﺬﺍ ﻻ ﳝﻜـﻦ ﺃﻥ‬
‫ﻳﻘﺎﻝ")‪ ،(241‬ﻭﻳﻜﻔﻲ ﺍﳌﺴﻠﻤﲔ ﺗﺘﺒﻌﻬﻢ ﻟﺴﲑﺓ ﺭﺳﻮﳍﻢ –ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻭﻭﻗـﻮﻓﻬﻢ ﻋﻠـﻰ‬
‫ﺍﻟﺘﺰﺍﻣﻪ ﺑﺎﻟﺸﻮﺭﻯ ﻛﻤﺒﺪﺃ ﺇﺳﻼﻣﻲ ﺛﺎﺑﺖ‪ ،‬ﻟﻴﺪﺭﻛﻮﺍ ﺿﺮﻭﺭﺓ ﺍﻟﻌﻤﻞ ‪‬ﺎ‪.‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﱐ‪ :‬ﺍﻟﺘﺨﻠﻒ ﺍﻻﻗﺘﺼﺎﺩﻱ‬
‫ﺍﳌﻈﻬﺮ ﺍﻟﺜﺎﱐ ﺍﻟﺬﻱ ﻳﻌﺘﱪﻩ ﺍﻟﻐﺰﺍﱄ ﺩﺍﻻ ﺑﺼﺪﻕ ﻋﻦ ﲣﻠﻒ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﺣﻀﺎﺭﻳﺎ؛ ﻫﻮ ﺍﻟﺘﺨﻠـﻒ‬
‫ﺍﻻﻗﺘﺼﺎﺩﻱ‪ ،‬ﺇﺫ ﺃﻥ ﺍﻗﺘﺼﺎﺩ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻳﺸﻬﺪ ﻋﺪﺓ ﻋﻠﻞ‪ ،‬ﻭﺁﻓﺎﺕ ﺗﻔﺘﻚ ﺑﻪ ﻳﻮﻣﺎ ﺑﻌـﺪ ﻳـﻮﻡ‪،‬‬
‫ﻭﲡﻌﻠﻪ ﻳﺘﺨﻠﻒ ﻋﻦ ﺭﻛﺐ ﺍﳊﻀﺎﺭﺓ‪ .‬ﻓﺎﳌﺴﻠﻤﻮﻥ ﻳﻌﺎﻧﻮﻥ ﻣﻦ ﺍﻟﻔﻘﺮ‪ ،‬ﻭﺍﳉـﻮﻉ‪ ،‬ﻭﺍﻟﺒﻄﺎﻟـﺔ…ﺍﱁ‪.‬‬
‫ﻭﻓﻴﻤﺎ ﻳﻠﻲ ﺃﻭﺭﺩ ﺑﻌﺾ ﺍﻟﺼﻮﺭ ﺍﻟﱵ ﻳﱪﺯ ﻣﻦ ﺧﻼﳍﺎ ﻫﺬﺍ ﺍﻟﺘﺨﻠﻒ ﺍﻻﻗﺘـﺼﺎﺩﻱ‪ ،‬ﻭﻳﻈﻬـﺮ ﺍﻟﺒـﻮﻥ‬
‫ﺍﻟﺸﺎﺳﻊ ﺑﲔ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺑﲔ ﺑﺎﻗﻲ ﺩﻭﻝ ﺍﻟﻌﺎﱂ‪.‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ‪ :‬ﺍﻟﺘﺮﻑ ﻭﺍﻟﺒﺆﺱ‬
‫ﻻﺣﻆ ﺍﻟﻐﺰﺍﱄ ﺃﻥ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﺑﺴﺒﺐ ﺳﻮﺀ ﺍﺳﺘﻐﻼﻝ ﺍﳌﺎﻝ ﻓﻴﻪ ﻭﻓﻖ ﻃﺮﻗﻪ ﺍﳌـﺸﺮﻭﻋﺔ ﻳﻌـﺞ‬
‫ﺑﻨﻤﺎﺫﺝ ﻛﺜﲑﺓ ﻣﻦ ﺍﻟﺒﺸﺮ ﺍﻟﺬﻳﻦ ﻳﻜﺮﺳﻮﻥ ﻛﻞ ﺟﻬﻮﺩﻫﻢ ﻟﺘﺤﺼﻴﻞ ﺍﻷﻣﻮﺍﻝ‪ ،‬ﻭﺗﻜﺪﻳﺴﻬﺎ‪ ،‬ﻭﻋﻨـﻬﻢ‬
‫ﻳﻘﻮﻝ‪" :‬ﻧﻼﺣﻆ ﰲ ﺑﻼﺩ ﺍﻹﺳﻼﻡ ﻣﻴﻼ ﳎﻨﻮﻧﺎ ﻟﺪﻯ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﻛﻲ ﻳﻐﺘﲏ ﻣﻦ ﺃﻟﻒ ﻃﺮﻳـﻖ ﺩﻭﻥ‬
‫ﺍﻛﺘﺮﺍﺙ ﲝﻼﻝ‪ ،‬ﺃﻭ ﺣﺮﺍﻡ‪ ،‬ﻭﻣﻴﻼ ﺃﺷﺪ ﺇﱃ ﺍﺳﺘﺒﻘﺎﺀ ﺟﻢ ﻏﻔﲑ ﻣﻦ ﺍﳋﻼﺋﻖ ﳛﻴﻮﻥ ﻋﻠـﻰ ﺍﻟﻔﺘـﺎﺕ‪،‬‬
‫ﻭﻳﻼﺯﻣﻮﻥ ﺍﳌﺴﻜﻨﺔ")‪ ،(242‬ﻭﻫﻮ ﻣﺎ ﺃﺩﻯ ﺇﱃ ﺗﻔﺸﻲ ﺍﻟﺮﺑﺎ‪ ،‬ﻭﺍﻟﺮﺷﻮﺓ‪ ،‬ﻭﺍﻟﺘﻬﺮﺏ ﻣﻦ ﺃﺩﺍﺀ ﺍﻟﺰﻛـﺎﺓ‪،‬‬
‫ﻭﺍﻟﻀﺮﻳﺒﺔ‪.‬‬
‫ﻭﻇﻬﻮﺭ ﻫﺬﻩ ﺍﻟﻌﻴﻨﺔ ﺍﳌﺘﺮﻓﺔ‪ ،‬ﻭﺭﺳﻮﺧﻬﺎ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﻌﺎﻣﺔ ﻟﻠﻤﺴﻠﻤﲔ؛ ﻛﺎﻥ ﻣﺘﺰﺍﻣﻨﺎ ﻣﻊ ﻇﻬﻮﺭ ﺍﻟﻌﻴﻨـﺔ‬
‫ﺍﻟﺒﺎﺋﺴﺔ ﺍﻟﱵ ﻛﺎﻧﺖ ﺗﻨﺎﺿﻞ ﻣﻦ ﺃﺟﻞ ﺍﻟﺒﻘﺎﺀ‪ .‬ﻭﻣﻦ ﻫﻨﺎ ﻳﺮﻯ ﺍﻟﻐﺰﺍﱄ ﻣﻨﺸﺄ ﺍﻟﻨﻈﺎﻡ ﺍﻟﻄﺒﻘﻲ ﰲ ﺍﻟﻌـﺎﱂ‬
‫ﺍﻹﺳﻼﻣﻲ‪ .‬ﻭﺭﻏﻢ ﺍﻗﺘﺮﺍﻥ ﻧﻈﺮﺓ ﺍﻟﻐﺰﺍﱄ ‪-‬ﻫﺬﻩ‪ -‬ﺑﻔﺘﺮﺓ ﺍﻷﺭﺑﻌﻴﻨﻴﺎﺕ ﻣﻦ ﺍﻟﻘﺮﻥ ﺍﻟﻌـﺸﺮﻳﻦ‪ ،‬ﻭﺍﻟﺒﻴﺌـﺔ‬
‫)‪ ( 241‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﻣﺸﻜﻼت ﻓﻲ ﻃﺮﻳﻖ اﻟﺤﻴﺎة اﻹﺳﻼﻣﻴﺔ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.129 :‬‬
‫)‪ ( 242‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻹﺳﻼم واﻷوﺿﺎع اﻻﻗﺘﺼﺎدﻳﺔ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪. 28 :‬‬
‫ﺍﳌﺼﺮﻳﺔ ﺍﻟﱵ ﻋﺎﻳﺸﺖ ﺁﻧﺬﺍﻙ ﺍﻟﻨﻈﺎﻡ ﺍﻟﻄﺒﻘﻲ‪ ،‬ﺭﻏﻢ ﺫﻟﻚ؛ ﻓﺈﻥ ﺍﻟﻮﺿﻊ ﺍﺳﺘﻤﺮ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳـﻼﻣﻲ‬
‫ﻟﻔﺘﺮﺓ ﻃﻮﻳﻠﺔ‪ ،‬ﻭﻫﻮ ﰲ ﻭﺍﻗﻌﻨﺎ ﺍﳊﺎﱄ ﻳﺸﻬﺪ ﺍﺧﺘﻔﺎﺀ ﺍﻟﻄﺒﻘﻴﺔ ﻣﻦ ﺣﻴﺚ ﺻﻮﺭ‪‬ﺎ‪ ،‬ﻭﺷﻜﻠﻬﺎ‪ ،‬ﰲ ﺣـﲔ‬
‫ﺗﺒﻘﻰ ﺭﻭﺣﻬﺎ‪ ،‬ﻭﻣﻔﻌﻮﳍﺎ ﻳﺴﺮﻱ‪ .‬ﺑﺪﻟﻴﻞ ﻭﺟﻮﺩ ﻃﺒﻘﺔ ﺛﺮﻳﺔ ﺛﺮﺍﺀ ﻓﺎﺣﺸﺎ‪ ،‬ﻭﻃﺒﻘﺎﺕ ﻻ ﺗﻜﺎﺩ ﺗـﺆﻣﻦ‬
‫ﻋﻴﺸﻬﺎ‪ ،‬ﺑﻞ ﺇ‪‬ﺎ ﻗﺪ ﲤﻮﺕ ﺟﻮﻋﺎ‪.‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﱐ‪ :‬ﺍﻻﺳﺘﺮﻗﺎﻕ ﺍﻻﻗﺘﺼﺎﺩﻱ‬
‫ﺻﻮﺭﺓ ﺃﺧﺮﻯ ﻟﻠﺘﺨﻠﻒ ﺍﻻﻗﺘﺼﺎﺩﻱ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ؛ ﻭﻫﻲ ﺍﻻﺳﺘﺮﻗﺎﻕ ‪-‬ﺑﺘﻌﺒﲑ ﺍﻟﻐﺰﺍﱄ‪ -‬ﺍﻟﺬﻱ‬
‫ﺗﻐﻴﺐ ﰲ ﻇﻠﻪ ﺣﻘﻮﻕ ﺍﻟﺸﻌﻮﺏ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ‪ ،‬ﻭﺣﺮﻳﺎ‪‬ﻢ ﰲ ﳑﺎﺭﺳﺔ ﺍﻷﻧﺸﻄﺔ ﺍﳌﺨﺘﻠﻔﺔ ﺑﺴﺒﺐ ﺃﺣﻮﺍﻝ‬
‫ﺍﻻﻗﺘﺼﺎﺩ ﺍﻟﱵ ﻻ ﺗﺰﺍﻝ ﺣﺎﻣﻠﺔ ﻃﺎﺑﻊ ﻋﻬﻮﺩ ﺍﻹﻗﻄﺎﻉ‪ ،‬ﻭﺟﺎﻋﻠﺔ ﺍﻹﻧﺴﺎﻥ "ﺗﺎﺋﻬﺎ ﻛﺎﺳﻒ ﺍﻟﺒﺎﻝ‪ ،‬ﳛﺴﺐ‬
‫ﺃﻥ ﻭﻇﻴﻔﺘﻪ ﰲ ﺍﳊﻴﺎﺓ ﻻ ﺗﻌﺪﻭ ﺍﻟﻌﻴﺶ ﻋﻠﻰ ﻫﺎﻣﺶ ﺍﻟﻔﻼﺣـﺔ ﰲ ﺃﺭﺽ ﻣﻠﻜﺘـﻪ‪ ،‬ﻭﱂ ﳝﻠﻜﻬـﺎ‪ ،‬ﺃﻭ‬
‫ﺍﻻﺣﺘﺮﺍﻑ ﰲ ﺃﺷﻐﺎﻝ ﺑﺪﺍﺋﻴﺔ ﻻ ﺗﺪﺭ ﺇﻻ ﺍﻟﻜﻔﺎﻑ")‪ .(243‬ﻭﺑﺬﻟﻚ ﻏﺎﺑﺖ ﻋﻦ ﺍﻟﻔﺮﺩ ﺍﳌـﺴﻠﻢ ﺣﺮﻳـﺔ‬
‫ﺍﻟﺘﻔﻜﲑ‪ ،‬ﻭﺍﻹﺑﺪﺍﻉ‪ ،‬ﻭﺍﻻﺧﺘﺮﺍﻉ ﺣﲔ ﻏﺎﺑﺖ ﺣﻘﻮﻗﻪ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ‪ ،‬ﻭﺃﺻﺒﺢ ﺭﻫﻦ ﺍﻟﺒﺪﺍﺋﻴـﺔ ﰲ ﺷـﱴ‬
‫ﻣﻴﺎﺩﻳﻦ ﺍﳊﻴﺎﺓ‪ ،‬ﻭﺑﻘﻲ ﺍﻟﺒﺎﺏ ﻣﻔﺘﻮﺣﺎ ﻋﻠﻰ ﻣﺼﺮﺍﻋﻴﻪ ﻻﺳﺘﻘﺒﺎﻝ ﺇﺑﺪﺍﻉ ﺍﻟﻐﺮﺏ‪ ،‬ﻭﺍﺧﺘﺮﺍﻋـﻪ‪ .‬ﺫﻟـﻚ‬
‫ﺍﻟﺬﻱ ﱂ ﻳﺴﻌﻔﻪ ﻋﻠﻰ ﺗﺒﻮﺃ ﻫﺬﻩ ﺍﻟﺼﺪﺍﺭﺓ ﺇﻻ ﺷﻴﻮﻉ ﺍﳊﺮﻳﺔ‪ ،‬ﻭﺍﻟﻌﺪﺍﻟﺔ ﰲ ﻧﻈﺎﻡ ﺑﻼﺩﻩ ﺍﻻﻗﺘﺼﺎﺩﻱ‪.‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﺎﻗﺎﺕ ﺍﳌﻌﻄﻠﺔ‬
‫ﻳﺆﻛﺪ ﺍﻟﻐﺰﺍﱄ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﳌﻮﺍﺿﻊ ﻋﻠﻰ ﻗﻀﻴﺔ ﺳﻮﺀ ﺍﺳﺘﻐﻼﻝ ﺍﳌﺴﻠﻤﲔ ﳌﺨﺘﻠﻒ ﺍﳌﻮﺍﺭﺩ‪ ،‬ﻭﺍﻟﺜﺮﻭﺍﺕ‬
‫ﺍﻟﱵ ﺣﺒﺎﻫﻢ ﺍﷲ ‪‬ﺎ‪ ،‬ﻭﺟﻌﻞ ﻋﺎﳌﻬﻢ ﺍﻹﺳﻼﻣﻲ ﻳﺰﺧﺮ ‪‬ﺎ‪ ،‬ﻣﻌﺘﱪﺍ ﺃﻥ ﻫﺬﻩ ﺍﻟﺜﺮﻭﺍﺕ ﺍﻟﻄﺒﻴﻌﻴﺔ‪ ،‬ﻣﻀﺎﻓﺎ‬
‫ﺇﻟﻴﻬﺎ ﺳﻮﺍﻋﺪ ﺍﳌﺴﻠﻤﲔ ﺧﺎﺻﺔ ﺍﻟﺸﺒﺎﺏ ﻣﻨﻬﻢ ﻃﺎﻗﺎﺕ ﻣﻌﻄﻠﺔ‪ ،‬ﻭﺃﻥ ﻋﺪﻡ ﺍﺳﺘﻐﻼﻝ ﺍﳌﺴﻠﻤﲔ ﳍﺎ؛ ﻫﻮ‬
‫ﺻﻮﺭﺓ ﻭﺍﺿﺤﺔ ﻟﺘﺨﻠﻔﻬﻢ‪ ،‬ﻭﺗﺄﺧﺮﻫﻢ ﻋﻦ ﺑﺎﻗﻲ ﺍﻷﻣﻢ ﺍﻟﱵ ﻣﺎ ﺗﻮﻗﻔﺖ ﻳﻮﻣﺎ ﻋﻦ ﺍﺳﺘﻐﻼﻝ ﺛﺮﻭﺍ‪‬ﺎ‪ ،‬ﺑﻞ‬
‫ﺇ‪‬ﺎ ﺗﺴﺘﻐﻞ ﺛﺮﻭﺍ‪‬ﻢ ﺍﳌﺨﺘﻠﻔﺔ ﻓﻬﻲ ﻛﻤﺎ ﻗﺎﻝ‪" :‬ﺗﺴﺘﻐﻞ ﻣﻮﺍﺭﺩﻧﺎ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ‪ ،‬ﻭﻗﻮﺍﻋـﺪﻧﺎ ﺍﳊﺮﺑﻴـﺔ‪،‬‬
‫ﻭﻃﺮﻕ ﻣﻮﺍﺻﻼﺗﻨﺎ‪ ،‬ﻭﻣﻄﺎﺭﺍﺗﻨﺎ‪ ،‬ﻭﻣﻮﺍﻧﺌﻨﺎ ﺑﺪﻭﻥ ﺃﺟﺮ‪ ،‬ﺃﻭ ﲦﻦ ﻣﻌﻘﻮﻝ")‪.(244‬‬
‫ﻭﰲ ﻣﻘﺎﺑﻞ ﺫﻟﻚ ﲢﻴﺎ ﺍﳉﻤﺎﻫﲑ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻛﺄﳕﺎ ﻫﻲ ﳐﺪﺭﺓ‪ ،‬ﺃﻭ ﻏﺎﺋﺒﺔ ﻋﻦ ﺍﻟﻮﻋﻲ‪ ،‬ﻭﺍﻟﺘﻘﺪﻳﺮ ﳌﺪﻯ‬
‫ﺿﺮﻭﺭﺓ ﺍﺿﻄﻼﻋﻬﺎ ﺑﺎﻟﻌﻤﻞ‪ ،‬ﻭﺍﳉﺪ‪ ،‬ﻭﺍﳊﺰﻡ‪ .‬ﺇ‪‬ﺎ ﻭﰲ ﳐﺘﻠﻒ ﺍﻟﻮﻇﺎﺋﻒ ﺍﻟﱵ ﺗﺸﻐﻠﻬﺎ ﲤﻀﻲ ﰲ ﻃﺮﺍﺯ‬
‫ﻳﺜﲑ ﺍﻟﻘﻠﻖ‪ ،‬ﻭﺍﻻﻧﺰﻋﺎﺝ ﺻﻮﺭﻩ ﺍﻟﻐﺰﺍﱄ ﺣﲔ ﻗﺎﻝ‪" :‬ﺍﻟﺘﺎﺟﺮ ﳜﺮﺝ ﺇﱃ ﺍﻟﺴﻮﻕ ﻭﻫﻮ ﺣﺎﻣﻞ ﻣﺴﺘﻜﲔ‪،‬‬
‫ﻭﺍﻟﻔﻼﺡ ﻳﺬﻫﺐ ﺇﱃ ﺣﻘﻠﻪ ﻭﻫﻮ ﻣﺘﺜﺎﻗﻞ ﳎﻬﻮﺩ‪ ،‬ﻭﺍﻟﻌﺎﻣﻞ ﻳﻌﺎﰿ ﺣﺮﻓﺘﻪ ﻭﻫـﻮ ﺿـﺎﺋﻖ ﻣـﻨﻜﻤﺶ‪،‬‬
‫)‪ ( 243‬اﻟﻤﺼﺪر اﻟﺴﺎﺑﻖ‪ ،‬ص‪.141 :‬‬
‫)‪ ( 244‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ‪ ،‬ص‪143 :‬؛ وهﻮ آﻼم ﻧﻘﻠﻪ اﻟﺸﻴﺦ اﻟﻐﺰاﻟﻲ ﻣﻦ آﻠﻤﺔ آﺘﺒﺖ ﻋﻠﻰ هﺎﻣﺶ اﻟﺴﻴﺎﺳﺔ اﻟﺨﺎرﺟﻴﺔ ﺑﺼﺤﻴﻔﺔ ﻳﻮﻣﻴﺔ ﻟﻢ ﻳﺬآﺮ ﻋﻨﻮاﻧﻬﺎ ‪.‬‬
‫ﻭﺍﳌﻮﻇﻒ ﳚﻠﺲ ﺇﱃ ﻣﻜﺘﺒﻪ ﻭﻫﻮ ﻣﻬﺪﻭﺩ ﻣﻬﺰﻭﻡ‪ ،‬ﻭﺍﳉﻤﻴﻊ ﻻ ﺗﺮﺗﻘﺐ ﺍﻟﺪﻧﻴﺎ ﻣﻨﻬﻢ ﺇﻧﺘﺎﺟﺎ ﻃﺎﺋﻼ‪ ،‬ﻭﻻ‬
‫ﺣﺮﻛﺔ ﻣﻌﺠﺒﺔ")‪ ،(245‬ﻭﺳﺒﺐ ﺫﻟﻚ ﺇﳕﺎ ﻳﺮﺟﻊ ﺇﱃ ﺧﻠﻂ ﺍﳌﺴﻠﻤﲔ ﺑﲔ ﺍﻟﻌﻤﻞ ﻭﺍﻟﻌﺒﺚ‪ ،‬ﻭﺑﲔ ﺍﳊﻖ‬
‫ﻭﺍﻟﺒﺎﻃﻞ‪ .‬ﻭﺑﺬﻟﻚ ﺗﻀﻴﻊ ﻃﺎﻗﺎﺕ ﻫﺎﺋﻠﺔ ﺩﻭﻥ ﺍﺳﺘﻐﻼﻝ‪ ،‬ﻭﲡﻤﺪ ﺇﻣﻜﺎﻧﺎﺕ ﻛـﺜﲑﺓ ﺩﻭﻥ ﺍﺳـﺘﺜﻤﺎﺭ‪،‬‬
‫ﻭﻳﺴﺮﻱ ﺍﻟﺘﺨﻠﻒ ﰲ ﺷﱴ ﺍﺠﻤﻟﺎﻻﺕ‪ ،‬ﻭﺍﳋﺎﺳﺮ ﺍﻟﻮﺣﻴﺪ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﻫﻮ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪.‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﻔﻮﺿﻰ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ‬
‫ﺇﻥ ﺷﻴﻮﻉ ﺍﻟﻔﻮﺿﻰ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﲟﺨﺘﻠﻒ ﺻﻮﺭﻫﺎ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ؛ ﻫﻮ ﻣﻦ ﺃﻫﻢ ﻣﻈﺎﻫﺮ ﺍﻟﺘﺨﻠﻒ‬
‫ﺍﻻﻗﺘﺼﺎﺩﻱ ﺑﻪ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﻔﻮﺿﻰ ‪-‬ﻛﻤﺎ ﻳﺮﻯ ﺍﻟﻐﺰﺍﱄ‪ -‬ﺗﺘﻤﺜﻞ ﰲ ﻏﻴﺎﺏ ﺳﻴﺎﺳﺔ ﺍﻗﺘﺼﺎﺩﻳﺔ ﻣﻮﺣـﺪﺓ‪،‬‬
‫ﻭﺷﺎﻣﻠﺔ ﺑﲔ ﺍﻟﺒﻠﺪﺍﻥ ﺍﻹﺳﻼﻣﻴﺔ ﻳﻜﻮﻥ ﻣﻦ ﺷﺄ‪‬ﺎ ﺗﻮﺟﻴﻬﻪ ﳓﻮ ﺍﻟﺘﻜﺘﻞ‪ ،‬ﻭﺍﻻﲢـﺎﺩ ﺠﻤﻟﺎ‪‬ـﺔ ﳐﺘﻠـﻒ‬
‫ﺍﻟﺘﺤﺪﻳﺎﺕ ﺍﳋﺎﺭﺟﻴﺔ ﺍﻟﱵ ﺗﺴﺘﻐﻞ ﻛﻞ ﺍﻟﻈﺮﻭﻑ ﻹﺣﻜﺎﻡ ﻗﺒﻀﺘﻬﺎ ﻋﻠﻴﻪ‪ ،‬ﻭﺗﺴﻴﲑﻩ ﻭﻓﻖ ﻣـﺎ ﳛﻘـﻖ‬
‫ﻣﺼﺎﳊﻬﺎ‪ ،‬ﻭﻳﻼﺋﻢ ﺷﺆﻭ‪‬ﺎ‪.‬‬
‫ﻭﺍﳌﺆﺳﻒ ﰲ ﺫﻟﻚ؛ ﻫﻮ "ﺃﻥ ﺍﳊﻜﻮﻣﺎﺕ ﰲ ﺍﳉﺰﺀ ﺍﻷﻛﱪ ﻣﻦ ﺭﻗﻌﺔ ﺍﻟﺸﺮﻕ ﻻ ‪‬ـﺘﻢ ﲟـﺸﺮﻭﻋﺎﺕ‬
‫ﺍﻹﺻﻼﺡ ﺍﳌﻨﺘﺠﺔ ﻗﺪﺭ ﺍﻫﺘﻤﺎﻣﻬﺎ ﺑﺎﳌﺸﺮﻭﻋﺎﺕ ﺍﻟﱵ ﺗﻌﻮﺩ ﻋﻠﻰ ﺍﻷﻗﻄﺎﺏ ﺑﺪﻋﺎﻳﺔ ﻛﺒﲑﺓ‪ ،‬ﺃﻭ ﺷـﻬﺮﺓ‬
‫ﻭﺍﺳﻌﺔ‪ ،‬ﺃﻭ ﻧﻔﻮﺫ ﻣﺘﺴﻊ ﺍﻟﻨﻄﺎﻕ‪ ،‬ﺃﻣﺎ ﺍﻟﺘﻌﻠﻴﻢ‪ ،‬ﻭﺍﻟﺮﻱ‪ ،‬ﻭﺇﻧﺸﺎﺀ ﺧﺰﺍﻧﺎﺕ ﺍﳌﻴﺎﻩ ﰲ ﻭﻗـﺖ ﺍﻟﻘﺤـﻂ‪،‬‬
‫ﻭﺍﻻﻧﺘﻘﺎﻝ ﻣﻦ ﺯﺭﺍﻋﺔ ﺍﳌﻄﺮ ﺇﱃ ﺯﺭﺍﻋﺔ ﺍﻵﺑﺎﺭ‪ ،‬ﻭﻣﺸﺮﻭﻋﺎﺕ ﺗﻮﻟﻴﺪ ﺍﻟﻜﻬﺮﺑﺎﺀ‪ ،‬ﻭﺻﻨﺎﻋﺔ ﺍﻷﲰﺪﺓ؛ ﻓﺈ‪‬ﺎ‬
‫ﻣﺎ ﺯﺍﻟﺖ ﺗﺪﺭﺱ ﻋﺸﺮﺍﺕ ﺍﻟﺴﻨﲔ‪ ،‬ﰒ ﺗﻮﺿﻊ ﻋﻠﻰ ﺍﻟﺮﻑ‪ ،‬ﰒ ﻳﻌﺎﺩ ﺩﺭﺳﻬﺎ‪ ،‬ﻭﻧﻔﺾ ﺍﻟﻐﺒـﺎﺭ ﻋﻨـﻬﺎ‬
‫ﻟﺘﻌﻮﺩ ﻣﺮﺓ ﺃﺧﺮﻯ ﺇﱃ ﺍﻟﺮﻑ")‪ .(246‬ﻭﺑﺬﻟﻚ ﻳﺴﺘﻤﺮ ﺍﻟﻮﺿﻊ ﰲ ﺍﻟﺘﺮﺩﻱ‪ ،‬ﻭﺗﺴﺘﻤﺮ ﺍﻟﻔﻮﺿﻰ ﻗﺎﺋﻤﺔ ﺑﲔ‬
‫ﺣﺎﺟﺔ ﺍﻟﺸﻌﻮﺏ ﺍﳌﻠﺤﺔ ﺇﱃ ﲢﺴﲔ ﻇﺮﻭﻓﻬﺎ ﺍﻟﺴﻴﺌﺔ‪ ،‬ﻭﻭﻋﻮﺩ ﺍﳊﻜﻮﻣﺎﺕ ﻭﺍﳉﻬﺎﺕ ﺍﳌﺴﺆﻭﻟﺔ ﺑﺒـﺬﻝ‬
‫ﺟﻬﻮﺩﻫﺎ ﻷﺟﻞ ﲢﻘﻴﻖ ﻣﻄﺎﻟﺒﻬﺎ ﺍﻟﱵ ﺗﺒﻘﻰ ﺣﱪﺍ ﻋﻠﻰ ﻭﺭﻕ‪ ،‬ﻭﺇﻥ ﺟﺴﺪﺕ ﻓﻬﻲ ﺑﻌﻴﺪﺓ ﻋﻤﺎ ﻛـﺎﻥ‬
‫ﻳﻨﺘﻈﺮ ﻣﻨﻬﺎ‪.‬‬
‫ﺍﻟﻔﺮﻉ ﺍﳋﺎﻣﺲ‪ :‬ﺍﻟﻌﺠﺰ ﺍﻻﻗﺘﺼﺎﺩﻱ‬
‫ﺃﻣﺎ ﺍﻟﻌﺠﺰ ﺍﻻﻗﺘﺼﺎﺩﻱ؛ ﻓﺈﻥ ﺍﳌﻘﺼﻮﺩ ﺑﻪ ﻋﺠﺰ ﺍﳌﺴﻠﻤﲔ ﻋﻦ ﺗﺄﻣﲔ ﳐﺘﻠﻒ ﺍﺣﺘﻴﺎﺟﺎ‪‬ﻢ‪ ،‬ﻭﻣﺘﻄﻠﺒﺎ‪‬ﻢ‪،‬‬
‫ﻭﳉﻮﺋﻬﻢ ﺍﳌﺴﺘﻤﺮ‪ ،‬ﻭﺑﻨﺴﺒﺔ ﻛﺒﲑﺓ ﺟﺪﺍ ﺇﱃ ﺍﻻﺳﺘﲑﺍﺩ ﻣﻦ ﺍﻟﺪﻭﻝ ﺍﻷﺟﻨﺒﻴﺔ ﺍﻟـﱵ ﺗﻔﻮﻗـﺖ ﻋﻠـﻴﻬﻢ‬
‫ﺍﻗﺘﺼﺎﺩﻳﺎ‪ .‬ﻭﻋﺠﺰ ﺍﳌﺴﻠﻤﲔ ﱂ ﻳﻘﺘﺼﺮ ﻋﻠﻰ ﺟﺎﻧﺐ ﻣﻌﲔ‪ ،‬ﻭﻟﻜﻨﻪ ﴰﻞ ﲨﻴـﻊ ﺍﳉﻮﺍﻧـﺐ؛ ﻓﻬـﻢ‬
‫)‪ ( 245‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻹﺳﻼم واﻟﻄﺎﻗﺎت اﻟﻤﻌﻄﻠﺔ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.08 :‬‬
‫)‪ ( 246‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻹﺳﻼم واﻷوﺿﺎع اﻻﻗﺘﺼﺎدﻳﺔ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪. 143 :‬‬
‫ﻋﺎﺟﺰﻭﻥ ﻋﻦ ﺗﺄﻣﲔ ﻏﺬﺍﺋﻬﻢ‪ ،‬ﻭﻟﺒﺎﺳﻬﻢ… ﻭﻫﻢ ﻓﻘﺮﺍﺀ ﻋﻠﻤﻴﺎ‪ ،‬ﻭﺻﻨﺎﻋﻴﺎ‪ ،‬ﻭﻛﻴﻤﺎﻭﻳﺎ‪ ،‬ﻭﻋـﺴﻜﺮﻳﺎ‪،‬‬
‫ﻭﻫﻨﺪﺳﻴﺎ‪ ،‬ﻭﻓﻴﺰﻳﺎﺋﻴﺎ…ﺍﱁ‪.‬‬
‫ﺇ‪‬ﻢ ﳛﻴﻮﻥ ﰲ ﻭﺿﻊ ﺗﺎﻡ ﻣﻦ ﺍﻟﺘﺒﻌﻴﺔ ﻟﻠﺪﻭﻝ ﺍﻷﺧﺮﻯ‪ ،‬ﻭﻗﺪ ﲢﺪﺙ ﺍﻟﻐﺰﺍﱄ ﻋﻦ ﺫﻟﻚ ﰲ ﻛﺜﲑ ﻣـﻦ‬
‫ﻛﺘﺒﻪ‪ ،‬ﻓﻌﻦ ﻋﺠﺰ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻋﻦ ﺗﺄﻣﲔ ﻏﺬﺍﺋﻬﺎ ﻳﻘﻮﻝ‪" :‬ﻭﻇﻬﺮ ﻋﺠﺰﻫﺎ ﻋﻦ ﺗﺒﻠﻴﻎ ﺭﺳﺎﻟﺘﻬﺎ ﺑﻌﺪ‬
‫ﻋﺠﺰﻫﺎ ﻋﻦ ﺍﻟﻌﻤﻞ ‪‬ﺎ ﺑﺪﺍﻫﺔ‪ ،‬ﻭﺗﺒﻊ ﺫﻟﻚ ﻋﺠﺰ ﺁﺧﺮ ﺃﻧﻜﻰ‪ ،‬ﻭﺃﺧﺰﻯ ﻋﺠﺰﻫﺎ ﻋﻦ ﺻﻨﻊ ﺭﻏﻴﻔﻬـﺎ‬
‫ﺍﻟﺬﻱ ﺗﺄﻛﻠﻪ")‪ ،(247‬ﺃﻣﺎ ﻋﻦ ﻋﺠﺰﻫﻢ ﰲ ﺷﱴ ﺍﺠﻤﻟﺎﻻﺕ ﺍﻷﺧﺮﻯ ﻋﻦ ﺗﻮﻓﲑ ﻛﻞ ﻣﺘﻄﻠﺒﺎ‪‬ﻢ ﺍﻟﻴﻮﻣﻴـﺔ‬
‫ﻓﻘﺪ ﺻﻮﺭﻩ ﺍﻟﻐﺰﺍﱄ ﺑﺪﻗﺔ‪ ،‬ﻭﺗﺄﺛﲑ ﺣﲔ ﻗﺎﻝ‪" :‬ﺇﻧﻪ ﻟﻮ ﻗﻴﻞ ﻟﻜﻞ ﺷﻲﺀ ﰲ ﺍﻟﺒﻼﺩ ﺍﻹﺳﻼﻣﻴﺔ‪ :‬ﻋﺪ ﻣـﻦ‬
‫ﺣﻴﺚ ﺟﺌﺖ‪ ،‬ﳋﺸﻴﺖ ﺃﻥ ﳝﺸﻲ ﺍﻟﻨﺎﺱ ﺣﻔﺎﺓ ﻋﺮﺍﺓ")‪.(248‬‬
‫‪‬ﺬﻩ ﺍﳌﻈﺎﻫﺮ‪ ،‬ﻭﻏﲑﻫﺎ ﺗﻜﺘﻤﻞ ﺻﻮﺭﺓ ﺍﻟﺘﺨﻠﻒ ﺍﻻﻗﺘﺼﺎﺩﻱ ﺍﻟﺬﻱ ﻳﻜﺘﺴﺢ ﺍﻟﺒﻼﺩ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﳝﺜـﻞ‬
‫ﺇﺣﺪﻯ ﺍﻟﻌﻘﺒﺎﺕ ﺍﻟﻘﺎﺋﻤﺔ ﺃﻣﺎﻡ ‪‬ﻀﺘﻬﺎ ﺍﳊﻀﺎﺭﻳﺔ‪.‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﺘﺮﺩﻱ ﺍﻻﺟﺘﻤﺎﻋﻲ‬
‫ﻣﻈﻬﺮ ﺁﺧﺮ ﻣﻦ ﻣﻈﺎﻫﺮ ﲣﻠﻒ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﺣﻀﺎﺭﻳﺎ؛ ﻫﻮ ﺍﻟﺘﺮﺩﻱ ﺍﻻﺟﺘﻤﺎﻋﻲ ﺍﻟﺬﻱ ﻧﺎﻝ ﺍﻟﻜﺜﲑ‬
‫ﻣﻦ ﺍﻫﺘﻤﺎﻡ ﺍﻟﻐﺰﺍﱄ ﻧﻈﺮﺍ ﻻﺭﺗﺒﺎﻃﻪ ﺑﺄﺣﺪ ﺃﻫﻢ ﻣﻘﻮﻣﺎﺕ ﺍﳊﻴﺎﺓ ﺍﻹﺳﻼﻣﻴﺔ؛ ﻭﻫﻲ ﺍﳊﻴﺎﺓ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪،‬‬
‫ﻭﻧﻈﺮﺍ ﳌﺎ ﺷﺎ‪‬ﺎ ﻣﻦ ﺍﻟﺘﺄﺧﺮ‪ ،‬ﻭﺍﻟﺘﻘﻬﻘﺮ ﺑﻌﺪ ﺃﻥ ﺣﻈﻴﺖ ‪-‬ﻭﻟﻔﺘﺮﺓ ﻃﻮﻳﻠﺔ‪ -‬ﺑﺎﻟﺮﻗﻲ‪ ،‬ﻭﺍﻟﺮﻓﻌﺔ‪ ،‬ﻭﺍﻟﺴﻤﻮ‪.‬‬
‫ﻭﻗﺪ ﺗﻨﺎﻭﻝ ﺍﻟﻐﺰﺍﱄ ﻫﺬﺍ ﺍﳌﻈﻬﺮ ‪-‬ﺍﻟﺘﺮﺩﻱ ﺍﻻﺟﺘﻤﺎﻋﻲ‪ -‬ﻣﻦ ﺧﻼﻝ ﺻﻮﺭ ﻋﺪﻳﺪﺓ ﺗﻘﺎﲰﺘـﻬﺎ ﺣﻴـﺎﺓ‬
‫ﺍﳌﺴﻠﻤﲔ ﻭﻫﻲ‪ :‬ﺍﻟﻔﻘﺮ ﻭﺍﳉﻬﻞ ﻭﺍﳌﺮﺽ‪ ،‬ﻭﻭﺿﻊ ﺍﳌﺮﺃﺓ ﺍﳌﺰﺭﻱ‪ ،‬ﻭﻏﻴﺎﺏ ﺍﻷﺧﻼﻕ‪ ،‬ﻭﺍﻟﻘﻴﻢ ﺍﻹﻧﺴﺎﻧﻴﺔ‬
‫ﺍﻟﺮﻓﻴﻌﺔ ﻣﻊ ﺗﻔﺸﻲ ﺍﻵﻓﺎﺕ‪ ،‬ﻭﺍﻟﺮﺫﺍﺋﻞ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪.‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ‪ :‬ﺛﺎﻟﻮﺙ ﺍﻟﻔﻘﺮ ﻭﺍﳉﻬﻞ ﻭﺍﳌﺮﺽ‬
‫ﻳﺮﻯ ﺍﻟﻐﺰﺍﱄ؛ ﺃﻥ ﺍﻟﻔﻘﺮ‪ ،‬ﻭﺍﳉﻬﻞ‪ ،‬ﻭﺍﳌﺮﺽ ﺛﺎﻟﻮﺙ ﻣﺘﻮﻃﻦ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻧﺘﻴﺠـﺔ ﻟﻼﻧﺘـﺸﺎﺭ‬
‫ﺍﻟﻮﺍﺳﻊ ﻟﻪ ﺑﲔ ﳐﺘﻠﻒ ﺍﻟﻔﺌﺎﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﳌﺴﻠﻤﺔ‪ .‬ﻭﺍﻟﻐﺰﺍﱄ ﻳﺴﺘﻨﻜﺮ ﺫﻟﻚ ﻋﻠﻰ ﺃﻣﺔ ﺍﻹﺳﻼﻡ‪ ،‬ﻟﻜﻨﻪ‬
‫ﻳﻨﻘﻞ ﻟﻨﺎ ﺍﻟﻮﺍﻗﻊ ﻛﻤﺎ ﻫﻮ ﻣﺜﺒﺘﺎ؛ ﺃﻥ ﺍﻟﺘﺨﻠﻒ ﺍﻟﺬﻱ ﳚﺘﺎﺡ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﺳﺮﻯ ﺇﱃ ﻛﺎﻓﺔ ﺍﺠﻤﻟﺎﻻﺕ‪،‬‬
‫ﻭﻣﻈﺎﻫﺮﻩ ﺑﺎﺩﻳﺔ ﺑﻮﺿﻮﺡ‪ .‬ﻓﺈﻥ ﺇﻟﻘﺎﺀ ﻧﻈﺮﺓ ﻋﻠﻰ ﻋﺎﳌﻨﺎ ﺍﻹﺳﻼﻣﻲ ﺗﺴﺘﻮﻗﻔﻬﺎ ﻣﻌﺎﻧﺎﺓ ﺍﻟﻜﺜﲑ ﻣﻦ ﺃﺑﻨﺎﺋﻪ‬
‫ﻣﻦ ﻭﻳﻼﺕ ﺍﻟﻔﻘﺮ‪ ،‬ﻭﺍﻷﻣﻴﺔ‪ ،‬ﻭﺍﳌﺮﺽ ﺍﻟﺬﻱ ﺍﺳﺘﻔﺤﻞ ﰲ ﺃﻭﺳﺎﻃﻬﻢ ﻷﺳﺒﺎﺏ ﻛﺜﲑﺓ‪ ،‬ﻭﻗـﺪ ﲪـﻞ‬
‫)‪ ( 247‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻟﻐﺰو اﻟﺜﻘﺎﻓﻲ ﻳﻤﺘﺪ ﻓﻲ ﻓﺮاﻏﻨﺎ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪. 148 :‬‬
‫)‪ ( 248‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﻣﺸﻜﻼت ﻓﻲ ﻃﺮﻳﻖ اﻟﺤﻴﺎة اﻹﺳﻼﻣﻴﺔ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪. 12 :‬‬
‫ﺍﻟﻐﺰﺍﱄ ﺍﳌﺴﺆﻭﻟﻴﺔ ﳍﺬﺍ ﺍﻟﺜﺎﻟﻮﺙ ﰲ ﻧﺸﺄﺓ‪ ،‬ﻭﻭﻻﺩﺓ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻟﺮﺫﺍﺋﻞ‪ ،‬ﻭﺍﳉﺮﺍﺋﻢ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﺃﻛﺪ‬
‫ﺃﻥ ﺍﻟﺴﻌﻲ ﺍﳉﺎﺩ ﻹﺯﺍﻟﺘﻪ ﻭﺍﻟﻘﻀﺎﺀ ﻋﻠﻴﻪ "ﳜﻔﺾ ﻧﺴﺒﺔ ﺍﳉﺮﺍﺋﻢ ﰲ ﺑﻼﺩﻧﺎ ‪.(249)"%90‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﱐ‪ :‬ﺍﺳﺘﻔﺤﺎﻝ ﺍﻟﺮﺫﺍﺋﻞ‬
‫ﻳﺆﻛﺪ ﺍﻟﻐﺰﺍﱄ ﻋﻠﻰ ﺷﻴﻮﻉ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻟﺮﺫﺍﺋﻞ ‪-‬ﺍﳉﺮﺍﺋﻢ ﺍﳋﻠﻘﻴﺔ‪ -‬ﻭﺗﻔﺸﻴﻬﺎ ﺑﲔ ﺍﳌـﺴﻠﻤﲔ ﻋﻠـﻰ‬
‫ﺍﻣﺘﺪﺍﺩ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﺃﳘﻬﺎ‪ :‬ﺍﻟﺴﺮﻗﺔ‪ ،‬ﻭﺍﻟﺰﻧﺎ‪ ،‬ﻭﺍﻟﺘﻌﻄﻞ؛ ﻭﻫﻲ ﲨﻴﻌﺎ ﺟﺮﺍﺋﻢ ﺧﻠﻘﻴﺔ‪ ،‬ﻭﺍﺟﺘﻤﺎﻋﻴﺔ‬
‫ﺑﺎﻟﻐﺔ ﺍﻟﻔﺤﺶ‪ ،‬ﻭﺷﺪﻳﺪﺓ ﺍﻟﺘﺄﺛﲑ ﻋﻠﻰ ﺍﻟﺸﻌﻮﺏ‪ ،‬ﻭﺍﺠﻤﻟﺘﻤﻌﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ‪ .‬ﻭﻗـﺪ ﺍﻋﺘﱪﻫـﺎ ﺍﻟﻐـﺰﺍﱄ‬
‫ﻣﺘﻤﺨﻀﺔ ‪-‬ﲨﻴﻌﺎ‪ -‬ﻋﻦ ﺍﻷﻭﺿﺎﻉ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﺍﳌﺘﺮﺩﻳﺔ ﻋﻨﺪ ﺍﳌﺴﻠﻤﲔ‪.‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻧﺘﺸﺎﺭ ﺍﻷﺧﻼﻕ ﺍﻟﺴﻴﺌﺔ ﻋﻨﺪ ﺍﳌﺴﻠﻤﲔ‬
‫ﺇﻥ ﺍﻷﺧﻼﻕ ﺍﳊﺴﻨﺔ ﺍﻟﱵ ﺣﺚ ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﺗﺒﻨﻴﻬﺎ‪ ،‬ﻭﺍﻻﻟﺘﺰﺍﻡ ‪‬ﺎ ﺑﺎﺳﺘﻤﺮﺍﺭ ﺃﺻـﺒﺤﺖ ﺗﺘﻼﺷـﻰ‬
‫ﺗﺪﺭﳚﻴﺎ ﻣﻦ ﺍﺠﻤﻟﺘﻤﻌﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻟﺘﻔﺴﺢ ﺍﺠﻤﻟﺎﻝ ﺃﻣﺎﻡ ﺍﻷﺧﻼﻕ ﺍﻟﺴﻴﺌﺔ ﺍﻟﱵ ﻭﺟﺪﺕ ﻛﻞ ﺍﻟﻈﺮﻭﻑ‬
‫ﺍﳌﻼﺋﻤﺔ ﻟﻈﻬﻮﺭﻫﺎ‪ ،‬ﻭﳕﺎﺋﻬﺎ‪ .‬ﻭﺣﲔ ﲢﺪﺙ ﺍﻟﻐﺰﺍﱄ ﻋﻦ ﺳﻮﺀ ﺍﳋﻠﻖ‪ ،‬ﻭﺷﺮﺍﺳﺔ ﺍﻷﺧـﻼﻕ‪ ،‬ﻭﺿـﻌﺔ‬
‫ﺍﻟﺴﻠﻮﻙ؛ ﻓﺈﻧﻪ ﺃﻛﺪ ﻋﻠﻰ ﻛﻮ‪‬ﺎ ﻣﻦ ﺃﻫﻢ ﻣﻈﺎﻫﺮ ﺍﻟﺘﺮﺩﻱ ﺍﻻﺟﺘﻤﺎﻋﻲ ﺍﻟﱵ ﺑﺪﺃﺕ ﺗﺴﺮﻱ‪ ،‬ﻭﺗﺘﺠـﺬﺭ‬
‫ﰲ ﺍﺠﻤﻟﺘﻤﻌﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬
‫ﻭﻋﻦ ﻭﺿﻊ ﺍﻷﺧﻼﻕ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻳﻘﻮﻝ ﺍﻟﻐﺰﺍﱄ‪" :‬ﺃﻣﺎ ﻫﻨﺎ ﻓﺎﳊﺮﻣﺎﻥ ﻣﻸ ﺍﻟﻨﻔﻮﺱ ﺑﺎﻟﺒﻐﻀﺎﺀ‪،‬‬
‫ﻭﺍﻟﺘﻔﺎﻭﺕ ﺍﻟﺒﺎﻟﻎ ﺑﲔ ﺍﻟﺜﻘﺎﻓﺎﺕ‪ ،‬ﻭﺍﳌﺸﺎﺭﺏ‪ ،‬ﻭﺍﳌﻨﺎﻓﻊ ﺟﻌﻞ ﺍﻟﻨﺎﺱ ﻳﺘﻨﻔﺴﻮﻥ ﰲ ﺟﻮ ﻣﻦ ﺍﻟـﺸﺮﺍﺳﺔ‪،‬‬
‫ﻭﺍﻟﺘﻨﺎﻛﺮ‪ ،‬ﻭﰲ ﺍﻟﺒﻴﺖ ﺃﻭ ﰲ ﺍﻟﺸﺎﺭﻉ‪ ،‬ﰲ ﺍﻟﻘﺮﻳﺔ ﺃﻭ ﰲ ﺍﳌﺪﻳﻨﺔ ﻳﻜﻮﻥ ﻣﻦ ﺃﻳﺴﺮ ﺍﻷﻣﻮﺭ؛ ﺃﻥ ﺗﺘﺤـﻮﻝ‬
‫ﺍﳌﻨﺎﻗﺸﺎﺕ ﺍﻟﺘﺎﻓﻬﺔ ﺇﱃ ﻣﻌﺎﺭﻙ ﺣﺎﻣﻴﺔ‪ ،‬ﰒ ﻧﺒﺤﺚ ﻋﻦ ﺣﺴﻦ ﺍﳋﻠﻖ‪ ،‬ﻓﻼ ﳒﺪ ﺇﻻ ﻗـﺸﺮﺓ ﺧﻔﻴﻔـﺔ‪،‬‬
‫ﻭﺭﺍﺀﻫﺎ ﺟﻔﺎﺀ ﻏﻠﻴﻆ")‪ .(250‬ﻭﻗﺪ ﺣﻠﻞ ﺍﻟﻐﺰﺍﱄ ﺳﻮﺀ ﺍﳋﻠﻖ ﻟﻴﻌﺮﻑ ﻃﺒﻴﻌﺘﻪ‪ ،‬ﻭﺗﻜﻮﻳﻨـﻪ ﻓﻮﺟـﺪ؛ ﺃﻥ‬
‫ﻋﻨﺎﺻﺮﻩ ﺍﳌﻜﻮﻧﺔ ﻟﻪ ﻫﻲ ﻋﺒﺎﺭﺓ ﻋﻦ ﻣﺰﻳﺞ‪ :‬ﺇﻣﺎ ﻣﻦ ﺍﳉﻬﻞ ﻭﺍﻟﻔﻘﺮ‪ ،‬ﺃﻭ ﺍﳉﻬﻞ ﻭﺍﳌـﺮﺽ‪ ،‬ﺃﻭ ﺍﳉﻬـﻞ‬
‫ﻭﺍﻟﺘﺮﻑ‪ ،‬ﰒ ﺃﻛﺪ؛ ﺃﻥ ﺍﻧﺘﺸﺎﺭ ﺣﺴﻦ ﺍﳋﻠﻖ ﰲ ﺍﺠﻤﻟﺘﻤﻊ ﻣﺮﻫﻮﻥ ﺑﺈﺑﻌﺎﺩ ﻫﺬﻩ ﺍﻟﻌﻨﺎﺻـﺮ ﻋـﻦ ﺣﻴـﺎﺓ‬
‫ﺍﻷﻓﺮﺍﺩ‪ ،‬ﻭﺍﺠﻤﻟﺘﻤﻌﺎﺕ‪.‬‬
‫)‪ ( 249‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ ‪ :‬اﻹﺳﻼم واﻷوﺿﺎع اﻻﻗﺘﺼﺎدﻳﺔ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪. 43 :‬‬
‫)‪ ( 250‬اﻟﻤﺼﺪر اﻟﺴﺎﺑﻖ‪ ،‬ص‪. 63 :‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﻮﺿﻊ ﺍﳌﺰﺭﻱ ﻟﻠﻤﺮﺃﺓ‬
‫ﺍﻟﻮﺿﻊ ﺍﻟﺬﻱ ﺁﻟﺖ ﺇﻟﻴﻪ ﺍﳌﺮﺃﺓ ﺍﳌﺴﻠﻤﺔ‪ ،‬ﺃﻭ ﺍﻟﺬﻱ ﻭﺿﻊ ﳍﺎ‪ ،‬ﻭﻓﺮﺽ ﻋﻠﻴﻬﺎ؛ ﻫﻮ ﺃﺣﺪ ﻣﻈﺎﻫﺮ ﺍﻟﺘﺮﺩﻱ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻲ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﻗﺪ ﺍﻫﺘﻢ ﺍﻟﻐﺰﺍﱄ ﻛﺜﲑﺍ ﺑﺎﻟﺘﻨﺒﻴﻪ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻮﺿﻊ ﻣﻌﺘـﱪﺍ ﺇﻳـﺎﻩ‬
‫ﻣﺰﺭﻳﺎ‪ ،‬ﻭﺧﻄﲑﺍ؛ ﻷﻧﻪ ﻳﻈﻠﻢ ﺍﳌﺮﺃﺓ ﺑﺎﺯﺩﺭﺍﺋﻬﺎ‪ ،‬ﻭﺣﺮﻣﺎ‪‬ﺎ ﺣﻘﻮﻗﻬﺎ‪ ،‬ﻭﻷﻧﻪ ﺟﺎﻧﺐ ﻋﺪﻝ ﺍﻹﺳـﻼﻡ ﺇﱃ‬
‫ﻗﻄﺒﲔ‪ ،‬ﺃﺣﺪﳘﺎ‪ :‬ﻋﺎﺩﺍﺕ ﺟﺎﻫﻠﻴﺔ‪ ،‬ﻭﺗﻘﺎﻟﻴﺪ ﺭﺍﻛﺪﺓ "ﺗﺰﺩﺭﻱ ﺍﻷﻧﻮﺛـﺔ‪ ،‬ﻭﲤﻴـﻞ ﺇﱃ ﺍ‪‬ـﺎﻡ ﺍﳌـﺮﺃﺓ‪،‬‬
‫ﻭﲡﻬﻴﻠﻬﺎ‪ ،‬ﻭﻣﻨﻊ ﺗﺮﺩﺩﻫﺎ ﻋﻠﻰ ﺍﳌﺴﺠﺪ‪ ،‬ﻭﺍﺳﺘﺒﻌﺎﺩﻫﺎ ﻣﻦ ﻣﻴﺪﺍﻥ ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ ﻭﺍﻟﻐﺾ ﻣﻦ ﻛﻔﺎﺀ‪‬ـﺎ‬
‫ﺇﻥ ﺃﺣﺴﻨﺖ‪ ،‬ﻭﻣﻀﺎﻋﻔﺔ ﺍﻟﻌﻘﻮﺑﺔ ﻋﻠﻴﻬﺎ ﺇﻥ ﻫﻔﺖ")‪ ،(251‬ﻭﺍﻵﺧﺮ ﻋﺎﺩﺍﺕ ﻭﺍﻓﺪﺓ‪ ،‬ﻭﺗﻘﺎﻟﻴﺪ ﻣﺴﺘﻘﺪﻣﺔ‬
‫ﻣﻦ ﺍﻟﻐﺮﺏ ﳘﻬﺎ ﺍﻟﻮﺣﻴﺪ ﺃﻥ ﲡﻌﻞ ﺍﳌﺮﺃﺓ ﻣﺘﺤﺮﺭﺓ ﻣﻦ ﻛﻞ ﺻﻮﺭ ﺍﻟﻌﻔﺔ‪ ،‬ﻭﺍﻻﺣﺘﺸﺎﻡ‪ ،‬ﻭﺑﻌﻴﺪﺓ ﻋـﻦ‬
‫ﺍﻟﺪﻭﺭ ﺍﻷﺳﺎﺳﻲ ﺍﻟﻌﻈﻴﻢ ﺍﻟﺬﻱ ﺗﺘﻮﻻﻩ؛ ﻭﻫﻮ ﺍﻷﻣﻮﻣﺔ‪ ،‬ﻭﺭﻋﺎﻳﺔ ﺍﻟﺰﻭﺝ‪ ،‬ﻭﺍﻷﺑﻨﺎﺀ ﲨﻴﻌﺎ ﺑﺪﻋﻮﻯ ﲢﻘﻴﻖ‬
‫ﺍﳌﺴﺎﻭﺍﺓ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺍﻟﺮﺟﻞ‪ ،‬ﻭﻣﻨﺤﻬﺎ ﺣﺮﻳﺘﻬﺎ ﺍﻟﻜﺎﻣﻠﺔ ﺩﻭﻥ ﺍﻧﺘﻘﺎﺹ‪ ،‬ﻭﻳﺒﻘﻰ ﻛﻼ ﺍﳋﻴﺎﺭﻳﻦ ﻣﺮﻓﻮﺿﺎ‪،‬‬
‫ﻭﺗﺒﻘﻰ ﺍﻟﻌﻮﺩﺓ ﺇﱃ ﺍﻹﺳﻼﻡ ﻫﻲ ﺍﳌﻄﻠﺐ‪ .‬ﻭﰲ ﺫﻟﻚ ﻳﻘﻮﻝ‪" :‬ﻻ ﻧﺮﻳﺪ ﻣﻦ ﺃﺣﺪ ﺃﻥ ﳜﲑﻧﺎ ﺑﲔ ﺷﺮﻳﻦ‪:‬‬
‫ﺣﺒﺲ ﺍﳌﺮﺃﺓ ﰲ ﺍﻟﺒﻴﺖ ﺣﱴ ﺗﺪﺧﻞ ﺍﻟﻘﱪ‪ ،‬ﺃﻭ ﺇﻃﻼﻗﻬﺎ ﰲ ﺍﻟﻄﺮﻳﻖ ﺗﻌﺮﺑﺪ‪ ،‬ﻭﺗﻔﺴﺪ‪ .‬ﻓﺎﻹﺳﻼﻡ ﻏﲑ ﻫﺬﺍ‬
‫ﻭﺫﺍﻙ")‪.(252‬‬
‫ﺇﻥ ﺍﻹﺳﻼﻡ ﻫﻮ ﺍﻟﺬﻱ ﺷﺮﻑ ﺍﳌﺮﺃﺓ‪ ،‬ﻭﻛﺮﻣﻬﺎ‪ ،‬ﻭﺻﺎﻥ ﳍﺎ ﺣﻘﻮﻗﻬﺎ‪ ،‬ﻭﺣﺪﺩ ﳍﺎ ﻭﺍﺟﺒﺎ‪‬ﺎ‪ ،‬ﻭﺣﻔﻆ ﳍﺎ‬
‫ﻣﻜﺎﻧﺘﻬﺎ ﰲ ﺍﻟﺒﻴﺖ‪ ،‬ﻭﰲ ﺍﺠﻤﻟﺘﻤﻊ‪ .‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﺈﻥ ﻛﻼ ﺍﻟﻮﺿﻌﲔ ﺍﻵﺧﺮﻳﻦ ﻻ ﳝﺜﻼﻥ ﺇﻻ ﻭﺿﻌﺎ ﻟﻠﺘﺮﺩﻱ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻲ ﺍﻟﺬﻱ ﳊﻖ ﺑﺎﳌﺴﻠﻤﲔ‪ ،‬ﻭﺃﺻﺎ‪‬ﻢ ﺣﲔ ﺃﻏﻔﻠﻮﺍ ﺍﻟﻌﻤﻞ ﺑﺪﻳﻨﻬﻢ ﺍﳊﻨﻴﻒ‪ ،‬ﻭﺍﺑﺘﻌﺪﻭﺍ ﻋﻨﻪ‪.‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﳍﺒﻮﻁ ﰲ ﺍﻟﻠﻐﺔ ﻭﺍﻟﻘﺼﻮﺭ ﰲ ﺍﻟﺪﻳﻦ‬
‫ﻣﻈﻬﺮ ﺁﺧﺮ ﻣﻦ ﻣﻈﺎﻫﺮ ﺍﻟﺘﺨﻠﻒ ﺍﳊﻀﺎﺭﻱ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻳﺮﺍﻩ ﺍﻟﻐﺰﺍﱄ ﻣﺘﻤﺜﻼ ﰲ ﻫﺒﻮﻁ ﺍﻟﻠﻐﺔ‬
‫ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﻗﺼﻮﺭ ﺍﻟﻔﻬﻢ‪ ،‬ﻭﺍﻟﻌﻤﻞ ﺍﻟﺬﻱ ﺍﻋﺘﺮﻯ ﺍﻹﺳﻼﻡ‪.‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ‪ :‬ﻫﺒﻮﻁ ﺍﻟﻠﻐﺔ‬
‫ﺍﻟﻌﺮﺑﻴﺔ ﻟﻐﺔ ﺗﺴﺘﻤﺪ ﻗﺪﺳﻴﺘﻬﺎ‪ ،‬ﻭﻣﻜﺎﻧﺘﻬﺎ ﺍﻟﻌﻈﻴﻤﺔ ﻣﻦ ﺍﻟﻮﺣﻲ‪ ،‬ﻓﻬﻲ ﻟﻐﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜـﺮﱘ‪ ،‬ﻭﺣﺎﻣﻠـﺔ‬
‫ﺇﺣﺪﻯ ﺃﻋﻈﻢ ﺇﻋﺠﺎﺯﺍﺗﻪ‪ .‬ﳍﺬﺍ ﻛﺎﻧﺖ ﲢﻈﻰ ﺑﺎﻫﺘﻤﺎﻡ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺍﺣﺘﺮﺍﻣﻬﻢ‪ ،‬ﻭﺧﺪﻣﺘﻬﻢ ﳍﺎ ﻋﻠﻰ ﻣﺮ‬
‫ﺍﻟﺴﻨﲔ ﺍﳌﺎﺿﻴﺔ‪ ،‬ﻭﻟﻜﻨﻬﺎ ﰲ ﺍﻟﺴﻨﲔ ﺍﻷﺧﲑﺓ ‪-‬ﺧﺎﺻﺔ ﺍﻟﻨﺼﻒ ﺍﻟﺜﺎﱐ ﻣﻦ ﺍﻟﻘﺮﻥ ﺍﻟﻌﺸﺮﻳﻦ ﻟﻠﻤـﻴﻼﺩ‪-‬‬
‫ﻋﺮﻓﺖ ﻫﺒﻮﻃﺎ ﻓﻈﻴﻌﺎ‪ ،‬ﻭﺗﺰﻋﺰﻋﺎ ﻣﺸﻴﻨﺎ‪ ،‬ﻭﻫﻮﺍﻧﺎ ﻣﺮﻳﻌﺎ ﳌﻜﺎﻧﺘﻬﺎ‪ ،‬ﻭﻗﻴﻤﺘﻬﺎ‪ .‬ﻛﻤـﺎ ﺃ‪‬ـﺎ ﺷـﻬﺪﺕ‬
‫)‪ ( 251‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﺳﺮ ﺗﺄﺧﺮ اﻟﻌﺮب واﻟﺴﻠﻤﻴﻦ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪. 51 :‬‬
‫)‪ ( 252‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻹﺳﻼم واﻟﻄﺎﻗﺎت اﻟﻤﻌﻄﻠﺔ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪. 122 :‬‬
‫ﺍﻧﻜﻤﺎﺷﺎ ﰲ ﺍﺳﺘﺨﺪﺍﻣﻬﺎ‪ ،‬ﻭﻗﻠﺔ ﰲ ﺍﺠﻤﻟﻴﺪﻳﻦ ﳍﺎ‪ ،‬ﻭﻛﺜﺮﺓ ﰲ ﺍﻟﻼﺣﻨﲔ ﻓﻴﻬﺎ‪ .‬ﻭﻫـﻲ ‪-‬ﻛﻤـﺎ ﻳـﺮﻯ‬
‫ﺍﻟﻐﺰﺍﱄ‪ -‬ﲤﺮ ﺑﺄﺳﻮﺃ ﺍﻷﺣﻮﺍﻝ‪ ،‬ﻭﺗﺼﺎﺏ ﺑﺎﻟﻌﻠﻞ ﻭﺍﳉﺮﺍﺣﺎﺕ‪ ،‬ﻭﻭﺿﻌﻬﺎ ﻳﺒﺪﻭ ﰲ ﻭﺻﻔﻪ ﳍﺎ ﺑﻘﻮﻟﻪ‪" :‬ﻻ‬
‫ﺃﻋﺮﻑ ﻟﻐﺔ ﺍﻋﺘﺪﻱ ﻋﻠﻰ ﺷﺮﻓﻬﺎ ﻛﻤﺎ ﻳﻌﺘﺪﻱ ﻫﺆﻻﺀ)‪(253‬ﻋﻠﻰ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﳌﺴﻜﻴﻨﺔ")‪(254‬؛ ﻓﻬـﻲ‬
‫ﺿﺤﻴﺔ ﻟﺘﻔﺮﻳﻂ ﺃﺻﺤﺎ‪‬ﺎ‪ ،‬ﻭﻛﻴﺪ‪ ،‬ﻭﻫﺠﻮﻡ ﻋﺪﺍ‪‬ﺎ‪ .‬ﳍﺬﺍ ﺍﻋﺘﱪ ﺍﻟﻐﺰﺍﱄ ﻫﺒﻮﻁ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻣﻦ ﺃﻫـﻢ‬
‫ﻣﻈﺎﻫﺮ ﲣﻠﻒ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺗﺄﺧﺮﻫﻢ ﻋﻦ ﺑﺎﻗﻲ ﺍﻟﺸﻌﻮﺏ ﺍﻟﱵ ﲢﺮﺹ ﻋﻠﻰ ﺇﻋﻼﺀ ﻟﻐﺎ‪‬ـﺎ‪ ،‬ﻭﺗﻘـﺪﻳﺮ‬
‫ﻣﻜﺎﻧﺘﻬﺎ‪ ،‬ﻭﺟﻌﻠﻬﺎ ﻟﻐﺎﺕ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﻭﻟﻐﺎﺕ ﺍﻟﻌﺼﺮ‪ ،‬ﻭﳍﺒﻮﻁ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ‪-‬ﻛﻤﺎ ﻳﺮﻯ ﺍﻟﻐﺰﺍﱄ‪ -‬ﺻﻮﺭ‬
‫ﺗﺘﺒﻠﻮﺭ ﻓﻴﻬﺎ ﻭﻫﻲ‪:‬‬
‫ﺃﻭﻻ‪ -‬ﺇﻫﺎﻧﺔ ﺍﻟﻌﺮﺑﻴﺔ‪:‬‬
‫ﺑﺎﻻﻧﺘﻘﺎﺹ ﻣﻦ ﻗﻴﻤﺘﻬـﺎ‪ ،‬ﻭﺍﳊﻂ ﻣﻦ ﻗﺪﺭﻫﺎ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﺘﻢ ﺣﺴﺐ ﺭﺃﻱ ﺍﻟﻐﺰﺍﱄ ﻭﻓﻖ ﻋﺪﺓ ﺟﻬـﺎﺕ‬
‫ﺃﳘﻬـﺎ‪:‬‬
‫ﺃ‪ -‬ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﻟﺘﻤﺜﻴﻠﻴﺔ ﺍﻟﱵ ﲢﻜﻲ ﻋﺒﺎﺭﺍﺕ ﺍﻟﺴﻮﻗﺔ‪ ،‬ﻭﺍﻟﻄﺒﻘﺎﺕ ﺍﳉﺎﻫﻠﻴﺔ‪ ،‬ﻓﺘﺤﻴﻲ ﺃﻟﻔﺎﻇﺎ ﻛﺎﻥ ﳚﺐ‬
‫ﺃﻥ ﲤﻮﺕ ﻣﻜﺎ‪‬ﺎ‪ ،‬ﻭﺗﺆﺫﻱ ﺍﳌﺴﺎﻣﻊ ﺑﺎﻟﻠﻬﺠﺎﺕ ﺍﻟﻌﺎﻣﻴﺔ ﺍﳌﻨﻜﺮﺓ‪.‬‬
‫ﺏ‪ -‬ﺍﻟﺰﻋﻤﺎﺀ ﺍﻟﺬﻳﻦ ﻻ ﳛﺴﻨﻮﻥ ﺍﻟﻔﺼﺤﻰ‪ ،‬ﻭﳛﻠﻮ ﳍﻢ ﺃﻥ ﻳﺘﺤﺪﺛﻮﺍ ﺇﱃ ﺍﳉﻤﻬﻮﺭ ﺳﺎﻋﺎﺕ ﻃﻮﻳﻠـﺔ‪،‬‬
‫ﻓﻴﺠﻲﺀ ﺣﺪﻳﺜﻬﻢ ﻣﻌﺰﻭﻻ ﻋﻦ ﺍﻟﻌﻘﻞ‪ ،‬ﻭﺍﻟﺮﻭﻳﺔ‪ ،‬ﻭﲣﺘﻠﻂ ﻓﻴﻪ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﺍﻟﻌﺎﻣﻴﺔ‪ ،‬ﻭﻫﻢ ﻣﻮﻟﻌﻮﻥ ﲞﻔﺾ‬
‫ﺍﳌﺮﻓﻮﻉ‪ ،‬ﻭﺟﺮ ﺍﳌﻨﺼﻮﺏ‪ ،‬ﻭﻻ ﻧﻌﺮﻑ ﻟﻐﺔ ﰲ ﺃﺭﺟﺎﺀ ﺍﻷﺭﺽ ﻳﺘﺤﺪﺙ ﺭﺅﺳﺎﺅﻫﺎ ‪‬ﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ‪.‬‬
‫ﺝ‪ -‬ﺍﻷﺷﺨﺎﺹ ﺍﻟﺬﻳﻦ ﻳﻘﻠﺪﻭﻥ ﺍﳌﻨﺘﺼﺮ‪ ،‬ﻭﺍﻟﺬﻳﻦ ﺫﺍﺑﺖ ﺷﺨﺼﻴﺎ‪‬ﻢ ﺫﻭﺑﺎﻧﺎ ﺗﺎﻣﺎ‪ ،‬ﻓﲑﻭﻥ ﻣﻦ ﺍﻟﺮﻗـﻲ‬
‫ﺃﻥ ﻳﻜﻮﻥ ﺣﺪﻳﺜﻬﻢ ﺑﺄﻱ ﻟﻐﺔ ﺇﻻ ﺍﻟﻌﺮﺑﻴﺔ‪.‬‬
‫ﺩ‪ -‬ﺭﺟﺎﻝ ﺍﺠﻤﻟﺎﻣﻊ ﺍﻟﺬﻳﻦ ﻳﺮﻭﻥ ﺍﻟﻌﺮﺑﻴﺔ ﺗﻨﻬﺎﺭ ﺃﻣﺎﻡ ﺃﻟﻔﺎﻅ ﺍﳊﻀﺎﺭﺓ ﺍﶈﺪﺛﺔ‪ ،‬ﻭﻣﺼﻄﻠﺤﺎﺕ ﺍﻟﻌﻠـﻮﻡ‬
‫ﺍﻟﻜﺜﲑﺓ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﻓﻬﻢ ﻻ ﳛﺮﻛﻮﻥ ﺳﺎﻛﻨﺎ ﻣﻊ ﺃﻥ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﺧﻄﺮ ﺣﻘﻴﻘﻲ)‪.(255‬‬
‫ﻫـ‪ -‬ﻟﻐﺘﻨﺎ ﻻ ﻭﺟﻮﺩ ﳍﺎ ﰲ ﺍﻟﻜﻠﻴﺎﺕ ﺍﻟﻌﻤﻠﻴﺔ؛ ﻷﻥ ﺍﻟﺪﺭﺍﺳﺔ ﺑﺎﻟﻠﻐﺎﺕ ﺍﻹﳒﻠﻴﺰﻳﺔ‪ ،‬ﺃﻭ ﺍﻟﻔﺮﻧـﺴﻴﺔ‪ ،‬ﺃﻭ‬
‫ﺍﻟﺮﻭﺳﻴﺔ)‪.(256‬‬
‫ﺛﺎﻧﻴﺎ‪ -‬ﻫﻮﺍﻥ ﺍﻷﺩﺏ‪:‬‬
‫)‪ ( 253‬ﻳﻘﺼﺪ اﻟﻐﺰاﻟﻲ ﺳﺎﺳﺔ اﻟﻌﺮب‪ ،‬وﻗﺎدﺗﻬﻢ ﻣﻦ ﺧﺮﻳﺠﻲ اﻟﺘﻌﻠﻴﻢ اﻟﻤﺪﻧﻲ‪ ،‬ﻓﺄآﺜﺮ ﻣﻦ ‪ %99‬ﻣﻨﻬﻢ ﺑﻌﻴﺪ اﻟﺬهﻦ ﻋﻦ ﺛﻘﺎﻓﺘﻨﺎ اﻟﺬاﺗﻴﺔ ‪.‬‬
‫)‪ ( 254‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﻣﺸﻜﻼت ﻓﻲ ﻃﺮﻳﻖ اﻟﺤﻴﺎة اﻹﺳﻼﻣﻴﺔ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص ‪. 32 :‬‬
‫)‪ ( 255‬اﻟﻤﺼﺪر اﻟﺴﺎﺑﻖ‪ ،‬ص ‪. 66 – 65 :‬‬
‫)‪ ( 256‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ‪ ،‬ص‪. 25 :‬‬
‫ﺇﻥ ﺍﻷﺩﺏ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻳﻌﺮﻑ ﻫﻮﺍﻧﺎ ﻻ ﻣﺜﻴﻞ ﻟﻪ‪ ،‬ﻭﺍﳓﺮﺍﻓﺎ ﻋﻦ ﺃﺻﺎﻟﺘﻪ‪ ،‬ﻭﻋﺮﺍﻗﺘﻪ ﺇﱃ ﻃﺮﻳـﻖ‬
‫ﺍﳍﺪﻡ‪ ،‬ﻭﺍﻻﳓﻼﻝ‪ ،‬ﻭﺍﻟﺘﻔﺴﺦ "ﻓﻘﺪ ﺍﺧﺘﻔﻰ ﺍﻷﺩﺏ ﺍﻟﻌﺮﰊ ﺍﻷﺻﻴﻞ‪ ،‬ﻭﺇﺫﺍ ﻭﺟﺪﺕ ﻛﺘﺎﺑﺎﺕ ﺑﺎﳊﺮﻭﻑ‬
‫ﺍﻟﻌﺮﺑﻴﺔ؛ ﻓﺈ‪‬ﺎ ﻭﻋﺎﺀ ﳌﻌﺎﻥ ﻣﺒﺘﻮﺗﺔ ﺍﻟﺼﻠﺔ ﺑﺄﺻﻮﻟﻨﺎ ﺍﻟﺮﻭﺣﻴﺔ‪ ،‬ﻭﺍﻟﻔﻜﺮﻳﺔ")‪ ،(257‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻷﺩﺏ ‪-‬ﻛﻤﺎ‬
‫ﻳﺮﻯ ﺍﻟﻐﺰﺍﱄ‪ -‬ﻣﺮﺁﺓ ﻷﻣﺘﻪ‪ ،‬ﻭﺣﺎﻣﻼ ﻷﲰﻰ ﻣﺒﺎﺩﺋﻬﺎ‪ ،‬ﻭﳏﺎﻓﻈﺎ ﻋﻠﻰ ﺃﻏﻠﻰ ﻗﻴﻤﻬﺎ‪ ،‬ﻭﻣﻌﱪﺍ ﻋﻦ ﻫﻮﻳﺘﻬﺎ‬
‫ﺍﻟﺜﻘﺎﻓﻴﺔ‪ ،‬ﻭﺍﳊﻀﺎﺭﻳﺔ؛ ﻓﺈﻧﻪ ﰲ ﺃﻳﺎﻣﻨﺎ ﻫﺬﻩ ﻗﺪ ﺗﺮﺍﺟﻊ ﺇﱃ ﺍﻟﻮﺭﺍﺀ ﺷﻜﻼ ﻭﻣﻌﲎ‪ ،‬ﻭﻓﻘﺪ ﻋﺰﺗﻪ‪ ،‬ﻭﺭﺳﺎﻟﺘﻪ‬
‫ﺍﻟﻌﻈﻴﻤﺔ ﺍﻟﱵ ﻛﺎﻧﺖ ﺭﺍﺑﻄﺎ ﺑﲔ ﺣﺎﺿﺮ ﺍﻷﻣﺔ ﻭﻣﺎﺿﻴﻬﺎ‪ ،‬ﻭﺟﺴﺮﺍ ﻭﺍﺻﻼ ﺑﲔ ﺃﺟﻴﺎﻝ‪ ،‬ﻭﺃﺟﻴﺎﻝ ﺭﺍﲰﺎ‬
‫ﻃﺮﻳﻖ ﺍﻟﻜﻔﺎﺡ‪ ،‬ﻭﻣﺎ ﺷﺎﺑﻪ ﻣﻦ ﻋﻨﺎﺀ‪ ،‬ﻣﺜﺒﺘﺎ ﻟﻠﻌﺰﺍﺋﻢ‪ ،‬ﻭﻣﺸﻴﺪﺍ ﺑﺎﳌﻜﺎﺭﻡ‪ ،‬ﻭﺍﻟﻔﻀﺎﺋﻞ‪.‬‬
‫ﻟﻘﺪ ﻛﺎﻥ ﺍﻷﺩﺏ ﺭﺯﻧﺎﻣﺔ ﻟﺘﺎﺭﻳﺦ ﺍﻷﻣﺔ ﺍﺠﻤﻟﻴﺪ‪ ،‬ﻭﺳﺠﻼ ﳌﺴﲑﺓ ﺍﻹﺳﻼﻡ ﰲ ﺃﳓﺎﺋﻬﺎ ﺍﻟﻘﺮﻳﺒﺔ ﻭﺍﻟﺒﻌﻴﺪﺓ‪،‬‬
‫ﻓﻜﻴﻒ ﻫﻲ ﺃﺣﻮﺍﻟﻪ ﺍﻟﻴﻮﻡ؟ ﺇﻥ "ﺍﻷﺩﺏ ﺍﳌﻄﻠﻮﺏ ﻫـﻮ ﺃﺩﺏ ﺍﻟﺘـﺴﺎﱄ ﻭﺍﺠﻤﻟـﻮﻥ‪ ،‬ﺃﺩﺏ ﺍﻟـﻀﻴﺎﻉ‬
‫ﻭﺍﻹﺩﻣﺎﻥ‪ ،‬ﺍﳌﻮﺿﻮﻉ ﺍﳌﺜﲑ ﺍﳉﺬﺍﺏ ﻫﻮ ﺍﳉﻨﺲ‪ ،‬ﺍﳉﺮﳝﺔ‪ ،‬ﺍﻟﻀﺤﻚ‪ ،‬ﺍﻟﺪﻋﺎﻳﺔ ﻟﻠﻤﺠﺘﻤﻌﺎﺕ ﺍﻷﻭﺭﻭﺑﻴﺔ‬
‫ﻭﺍﻷﻣﺮﻳﻜﻴﺔ‪ ،‬ﻛﻞ ﻣﺎ ﻳﻔﺼﻠﻨﺎ ﻋﻦ ﻣﺎﺿﻴﻨﺎ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﺗﺎﺭﳜﻨﺎ ﺍﻟﻌﺮﻳﻖ")‪.(258‬‬
‫ﺇﻧﻪ ﺑﺎﻟﻔﻌﻞ ﺍﳓﺪﺍﺭ ﻣﻦ ﺍﻟﻘﻤﺔ ﺇﱃ ﺍﻟﻘﺎﻉ‪ ،‬ﻭﻫﻮ ﺍﳓﺪﺍﺭ ‪-‬ﻛﻤﺎ ﻳﻌﱪ ﻋﻨﻪ ﺍﻟﻐﺰﺍﱄ‪ -‬ﻣﺲ ﻛﻞ ﻣﻴـﺎﺩﻳﻦ‬
‫ﺍﻷﺩﺏ؛ ﻣﺲ ﻣﻴﺪﺍﻥ ﺍﻟﺸﻌﺮ‪ ،‬ﻭﺍﻟﻨﺜﺮ ﻋﻠﻰ ﺣﺪ ﺳﻮﺍﺀ‪ .‬ﻭﻗﺪ ﺍﻧﺪﻫﺶ ﺍﻟﻐﺰﺍﱄ ﻛﺜﲑﺍ ﻋﻨﺪﻣﺎ ﻛﺎﻥ ﻳﻘـﺮﺃ‬
‫ﺻﺤﻴﻔﺔ ﺍﳉﺰﻳﺮﺓ ﻓﻮﺟﺪ ﻓﻴﻬﺎ ﺍﺳﻢ ﺍﳌﺘﻨﱯ ﻳﺬﻛﺮ ﰲ ﺳﻴﺎﻕ ﻭﺍﺣﺪ ﻣﻊ ﻧﺰﺍﺭ ﻗﺒﺎﱐ‪ ،‬ﻓﻜﺎﻥ ﺗﻌﻠﻴﻘﻪ ﻋـﻞ‬
‫ﺫﻟﻚ ﺃﻥ ﺍﳉﻤﻊ ﺑﻴﻨﻬﻤﺎ ﻛﺎﳉﻤﻊ "ﺑﲔ ﺍﳊﻜﻤـﺔ ﻭﺍﻟﻘﻤﺎﻣـﺔ‪ ،‬ﺑـﲔ ﺍﻷﺩﺏ ﰲ ﺍﻷﻭﺝ‪ ،‬ﻭﺍﻷﺩﺏ ﰲ‬
‫ﺍﻟﻘﺎﻉ")‪ ،(259‬ﻭﺍﺳﺘﻨﻜﺎﺭ ﺍﻟﻐﺰﺍﱄ ﳍﺬﺍ ﺍﳉﻤﻊ ﻻ ﻳﻌﻮﺩ ﺇﱃ ﻋﻼﻗﺔ ﺑﺸﺨﺺ ﺍﳌﺘﻨﱯ ﺃﻭ ﻗﺒـﺎﱐ‪ ،‬ﻭﻟﻜﻨـﻪ‬
‫ﻳﻌﻮﺩ ﺇﱃ ﻗﻴﻤﺔ ﻣﺎ ﻛﺘﺒﻪ ﺍﻟﺸﺨﺼﺎﻥ‪ ،‬ﻭﻣﺎ ﳝﺜﻠﻪ ﻛﻞ ﻣﻨﻬﻤﺎ ﻣﻦ ﲰﻮ ﺑﻘﻴﻤﺔ ﺍﻟﺸﻌﺮ‪ ،‬ﻭﻗﺪﺭﻩ‪ ،‬ﺃﻭ ﻫﺒﻮﻁ‬
‫ﺑﻪ‪ ،‬ﻭﺇﺧﻼﻝ ﲟﻜﺎﻧﺘﻪ‪.‬‬
‫ﻭﺃﻛﺜﺮ ﻣﻈﻬﺮ ﳍﺒﻮﻁ ﺍﻷﺩﺏ‪ ،‬ﻭﻫﻮﺍﻧﻪ ﻛﺎﻥ ﻳﺜﲑ ﺍﻧﺰﻋﺎﺝ ﺍﻟﻐﺰﺍﱄ؛ ﻫﻮ ﺍﻟﺸﻌﺮ ﺍﳌﻨﺜﻮﺭ‪ ،‬ﻫﺬﺍ ﺍﻟﺬﻱ ﻳﻌﺘﱪﻩ‬
‫ﻓﻘﲑﺍ ﺇﱃ ﺍﳌﻌﲎ ﺍﳉﺎﺩ‪ ،‬ﻭﺍﻟﻔﻜﺮﺓ ﺍﻟﻮﺍﺿﺤﺔ‪ ،‬ﻭﺍﻟﺸﻌﻮﺭ ﺍﻟﺼﺎﺩﻕ‪ ،‬ﻓﻬﻮ ﻣﺒﻬﻢ‪ ،‬ﻭﻏﲑ ﻣﺘﺠﺎﻧﺲ ﻟﺪﺭﺟـﺔ‬
‫ﺃﻥ ﺍﻟﻐﺰﺍﱄ ﻭﲰﻪ ﺑﺎﳋﻠﻴﻂ ﺍﻟﻜﻴﻤﻴﺎﺋﻲ‪ ،‬ﻭﺍﺳﺘﻐﺮﺏ ﻛﻴﻒ ﺃﻧﻪ ﻳﺴﻤﻰ ﺷﻌﺮﺍ؟‬
‫ﻭﻫﻜﺬﺍ ﺃﻫﻴﻨﺖ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺣﲔ ﺃﻫﲔ ﺍﻷﺩﺏ ﺍﻟﻌﺮﰊ‪ ،‬ﻓﺎﳓﺪﺭﺕ‪ ،‬ﻭﻫﺒﻄﺖ ﻋﻦ ﻣﻜﺎﻧﺘﻬﺎ‪ ،‬ﻭﺃﺻﺒﺢ‬
‫ﻫﺒﻮﻃﻬﺎ ﻣﻮﺣﻴﺎ ﺑﺘﺨﻠﻒ ﺍﳌﺴﻠﻤﲔ ﺛﻘﺎﻓﻴﺎ‪ ،‬ﻭﺭﻭﺣﻴﺎ‪ ،‬ﻭﻣﺎﺩﻳﺎ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﺍﻟﻐﺰﺍﱄ ﺑﻘﻮﻟـﻪ‪" :‬ﺇﻥ‬
‫)‪ ( 257‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ‪ ،‬ص‪. 73 :‬‬
‫)‪ ( 258‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﺳﺮ ﺗﺄﺧﺮ اﻟﻌﺮب واﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪. 162 :‬‬
‫)‪ ( 259‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬هﻤﻮم داﻋﻴﺔ‪) ،‬اﻟﺠﺰاﺋﺮ‪ ،‬اﻟﻌﺎﻟﻤﻴﺔ ﻟﻺﻋﻼم‪ ،‬د‪.‬ط‪ ،‬د‪.‬ت( ص‪. 24 :‬‬
‫ﻣﻮﺕ ﻟﻐﺘﻨﺎ ﻳﻌﲏ ﻫﻼﻛﻨﺎ ﺍﻟﺮﻭﺣﻲ‪ ،‬ﻭﺍﳌﺎﺩﻱ ﻣﻌﺎ")‪ .(260‬ﻓﺄﻱ ﺣﻴﺎﺓ ﻟﻠﻤﺴﻠﻤﲔ‪ ،‬ﻭﺃﻱ ﻣﺴﺘﻘﺒﻞ ﳍـﻢ‬
‫ﺑﻌﺪ ﻫﺬﺍ؟‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﱐ‪ :‬ﻗﺼﻮﺭ ﺍﻟﺪﻳﻦ‬
‫ﻳﺮﻯ ﺍﻟﻐﺰﺍﱄ ﺃﻥ ﺍﻟﻘﺼﻮﺭ ﺍﻟﺪﻳﲏ ﻟﺪﻯ ﺍﳌﺴﻠﻤﲔ ﻳﻌﱪ ﺑﺼﺪﻕ ﻋﻦ ﲣﻠﻔﻬﻢ‪ ،‬ﻭﻳﻜﺸﻒ ﺑﻌﻤـﻖ ﻋـﻦ‬
‫ﺗﺄﺧﺮﻫﻢ ﺍﳊﻀﺎﺭﻱ‪ ،‬ﻭﺍﻧﺴﺤﺎ‪‬ﻢ ﺇﱃ ﻣﺆﺧﺮﺓ ﺍﻟﻘﺎﻓﻠﺔ ﺍﻟﺒﺸﺮﻳﺔ ﺑﻌﺪ ﺃﻥ ﻛﺎﻧﻮﺍ ﰲ ﺻﺪﺍﺭ‪‬ﺎ‪ .‬ﺫﻟـﻚ ﺃﻥ‬
‫ﺍﻟﺘﺰﺍﻣﻬﻢ ﻓﻴﻤﺎ ﻣﻀﻰ ﲞﺪﻣﺔ ﺩﻳﻨﻬﻢ‪ ،‬ﻭﺗﻄﺒﻴﻘﻪ ﻋﻠﻰ ﺣﻴﺎ‪‬ﻢ‪ ،‬ﻛﺎﻥ ﻣﻈﻬﺮﺍ ﻣـﻦ ﻣﻈـﺎﻫﺮ ﺗﻘـﺪﻣﻬﻢ‬
‫ﺍﳊﻀﺎﺭﻱ ﺍﻟﺸﺎﻣﻞ‪ ،‬ﻭﲰﻮﻫﻢ ﻋﻦ ﺑﺎﻗﻲ ﺍﻷﻣﻢ‪ ،‬ﻭﺍﻟﺪﻭﻝ‪ .‬ﺃﻣﺎ ﰲ ﻭﺍﻗﻊ ﺍﻟﻴﻮﻡ ﻓﺈﻥ ﻗﺼﻮﺭﻫﻢ‪ ،‬ﻭﺇﺳﺎﺀ‪‬ﻢ‬
‫ﺇﱃ ﺩﻳﻨﻬﻢ ‪-‬ﻓﻬﻤﺎ ﻭﺗﻄﺒﻴﻘﺎ‪ -‬ﻫﻮ ﺣﺘﻤﺎ ﻣﻈﻬﺮ ﻟﺘﺨﻠﻔﻬﻢ‪ ،‬ﻭﺗﻘﻬﻘﺮﻫﻢ ﺍﳊﻀﺎﺭﻱ‪.‬‬
‫ﻟﻘﺪ ﺷﻐﻞ ﻫﺬﺍ ﺍﳌﻈﻬﺮ ﺣﻴﺰﺍ ﻛﺒﲑﺍ ﻣﻦ ﺍﻫﺘﻤﺎﻣﺎﺕ ﺍﻟﻐﺰﺍﱄ‪ ،‬ﻭﻫﻮ ﻭﺇﻥ ﺃﻃﻠﻖ ﻋﻠﻴـﻪ ﺃﲰـﺎﺀ ﻛـﺜﲑﺓ‪،‬‬
‫ﻛﺎﻟﻘﺼﻮﺭ ﰲ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺍﻟﺘﺪﻳﻦ ﺍﻟﻔﺎﺳﺪ‪ ،‬ﻭﺍﻟﺘﺪﻳﻦ ﺍﳌﻐﻠﻮﻁ‪ ،‬ﻭﺍﻹﻓﺮﺍﻁ ﰲ ﺍﻟﺘﺪﻳﻦ ﻭﻏﲑﻫـﺎ‪ .‬ﺇﻻ ﺃﻧـﻪ‬
‫ﻳﻌﺘﱪﻫﺎ ﲨﻴﻌﺎ ﲡﻠﻴﺎﺕ ﻻﺑﺘﻌﺎﺩ ﺍﳌﺴﻠﻤﲔ ﻋﻦ ﺍﻟﻔﻄﺮﺓ ﺍﻟﺴﻠﻴﻤﺔ ﻟﻺﺳﻼﻡ‪ ،‬ﻭﺍﳌﻨﻬﺞ ﺍﻟﻘﻮﱘ ﻟﻠﺘﺪﻳﻦ‪ ،‬ﻭﻳﻨﺒﻪ‬
‫ﺍﻟﻐﺰﺍﱄ ﺇﱃ ﺃﻥ ﻫﺬﺍ ﺍﳌﻈﻬﺮ ﻟﻪ ﻋﺪﺓ ﳎﺎﻻﺕ ﻳﱪﺯ ﻓﻴﻬﺎ‪ ،‬ﻭﻋﺪﺓ ﺻﻮﺭ ﻳﺘﺒﻠﻮﺭ ﻣﻦ ﺧﻼﳍﺎ‪ ،‬ﺃﳘﻬﺎ ﺍﳓﺼﺎﺭ‬
‫ﺍﻟﻌﻠﻢ ﺍﻟﺪﻳﲏ ﻟﺪﻯ ﺑﻌﺾ ﺍﳌﺴﻠﻤﲔ "ﰲ ﻓﻠﺴﻔﺎﺕ ﻛﻼﻣﻴﺔ ﻻ ﲤﺲ ﺍﻟﻘﻠﻮﺏ‪ ،‬ﺃﻭ ﻣﺴﺎﺋﻞ ﻓﻘﻬﻴﺔ ﻟﻴﺲ ﳍﺎ‬
‫ﻋﻨﺪ ﺍﷲ ﻭﺯﻥ")‪ .(261‬ﻓﻬﺆﻻﺀ ﺍﻧﺼﺒﺖ ﺍﻫﺘﻤﺎﻣﺎ‪‬ﻢ ﻋﻠﻰ ﺑﻌﺾ ﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﻔﻘﻬﻴﺔ ﺍﳋﻼﻓﻴﺔ ‪-‬ﻭﺍﻟﱵ ﺗﻨﺘﻤﻲ‬
‫ﺇﲨﺎﻻ ﺇﱃ ﺍﻟﻔﺮﻭﻉ ﻻ ﺍﻷﺻﻮﻝ‪ -‬ﻓﺒﻨﻮﺍ ﻋﻠﻴﻬﺎ ﺍﺧﺘﻼﻓﺎﺕ ﺷﺪﻳﺪﺓ‪ ،‬ﻛﺎﻧﺖ ﻧﺘﺎﺋﺠﻬﺎ ﺗﺸﺘﺘﺎ ﰲ ﺻﻔﻮﻑ‬
‫ﺍﳌﺴﻠﻤﲔ ﺑﺪﻝ ﺍﲢﺎﺩﻫﺎ‪ ،‬ﻭﻫﺪﻣﺎ ﻟﻠﺪﻳﻦ ﺑﺪﻝ ﺑﻨﺎﺋﻪ‪ ،‬ﻭﻫﻢ ﺑﺬﻟﻚ ‪-‬ﻛﻤﺎ ﻳﺮﻯ ﺍﻟﻐﺰﺍﱄ‪ -‬ﺇﳕﺎ ﻳﻈﻠﻤـﻮﻥ‬
‫ﺍﻟﺴﻨﺔ‪.‬‬
‫ﻭﺃﺿﺎﻑ ﺍﻟﻐﺰﺍﱄ ﺃﻥ ﻓﺮﻳﻘﺎ ﻣﻨﻬﻢ ﻛﺮﺱ ﻭﻗﺘﻪ ﻟﺘﺠﺴﻴﻢ ﺍﻟﺘﻮﺍﻓﻪ‪ ،‬ﻭﺗﻀﺨﻴﻢ ﺃﻣﻮﺭ ﺟﺎﻧﺒﻴﺔ ﻹﻇﻬﺎﺭﻫﺎ ﰲ‬
‫ﺻﻮﺭﺓ ﺑﻌﻴﺪﺓ ﺟﺪﺍ ﻋﻦ ﺣﺠﻤﻬﺎ ﺍﻟﻄﺒﻴﻌﻲ‪ ،‬ﻭﻗﺪﺭﻫﺎ ﺍﳊﻘﻴﻘﻲ ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺃﻣﻮﺭ ﺃﺧـﺮﻯ ﺃﺩﻯ ‪‬ـﻢ‬
‫ﺟﻬﻠﻬﻢ ﳊﻘﻴﻘﺘﻬﺎ ﺇﱃ ﺣﺼﺮﻫﺎ‪ ،‬ﻭﺗﻘﻴﻴﺪﻫﺎ ﰲ ﻧﻄﺎﻕ ﳏﺪﻭﺩ‪ ،‬ﻭﻫﻲ ﺫﺍﺕ ﺍﻣﺘـﺪﺍﺩ ﻛـﺒﲑ ﰲ ﺣﻴـﺎﺓ‬
‫ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﻣﻨﻬﺎ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ‪ :‬ﺍﻟﻌﺒﺎﺩﺍﺕ؛ ﻓﻬﻢ ﻛﻤﺎ ﻳﺆﻛﺪ ﺍﻟﻐﺰﺍﱄ‪ ،‬ﻭﻧﺘﻴﺠﺔ ﻟﻘﺼﺮ ﻓﻬﻤﻬـﻢ‪،‬‬
‫ﻭﺇﺩﺭﺍﻛﻬﻢ ﳊﻘﻴﻘﺘﻬﺎ ﺣﺼﺮﻭﻫﺎ ﰲ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻠﻮﺍﺕ‪ ،‬ﻭﻗﺮﺍﺀﺓ ﺍﻷﺫﻛﺎﺭ ﻣﺘﻮﳘﲔ؛ ﺃﻥ ﺫﻟﻚ ﻫﻮ ﺍﻟﺴﺒﻴﻞ‬
‫ﺇﱃ ﺭﺿﻮﺍﻥ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﻫﻢ ﺑﺬﻟﻚ ﻏﻔﻠﻮﺍ ﻭﺟﻬﻠﻮﺍ؛ ﺃﻥ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺍﻟﱵ ﻳﺄﻣﺮﻧﺎ ‪‬ﺎ ﺩﻳﻨﻨﺎ ﺗﺘﻐﻠﻐـﻞ ﰲ‬
‫ﺣﻴﺎﺗﻨﺎ ﻛﻠﻬﺎ‪ ،‬ﻭﺗﺴﺮﻱ ﻓﻴﻬﺎ ﺳﺮﻳﺎﻥ ﺍﻟﺪﻡ ﰲ ﺍﻟﻌﺮﻭﻕ‪ .‬ﻓﺎﳌﺴﻠﻢ ﻳﺘﻌﺒﺪ ﺑﺎﻟﺼﻼﺓ‪ ،‬ﻭﺍﻟﺼﻴﺎﻡ‪ ،‬ﻭﺍﻷﺫﻛﺎﺭ‪،‬‬
‫)‪ ( 260‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﻣﺸﻜﻼت ﻓﻲ ﻃﺮﻳﻖ اﻟﺤﻴﺎة اﻹﺳﻼﻣﻴﺔ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.25 :‬‬
‫)‪ ( 261‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﺳﺮ ﺗﺄﺧﺮ اﻟﻌﺮب واﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪. 66 :‬‬
‫ﻭﻳﺘﻌﺒﺪ ﺑﺎﻟﻌﻤﻞ‪ ،‬ﻭﺍﻹﻧﺘﺎﺝ‪ ،‬ﻭﺍﻹﺗﻘﺎﻥ‪ ،‬ﻭﻳﺘﻌﺒﺪ ﺑﻮﻟﻮﺝ ﺷﱴ ﻣﻴﺎﺩﻳﻦ ﺍﳊﻴﺎﺓ‪ ،‬ﻭﺗﺮﻗﻴﺘﻬﺎ‪ .‬ﻭﰲ ﺫﻟﻚ ﻳﻘﻮﻝ‬
‫ﺍﻟﻐﺰﺍﱄ‪" :‬ﻭﻣﻦ ﺍﳌﺴﺘﺤﻴﻞ ﺇﻗﺎﻣﺔ ﳎﺘﻤﻊ ﻧﺎﺟﺢ ﺍﻟﺮﺳﺎﻟﺔ ﺇﺫﺍ ﻛﺎﻥ ﺃﺻﺤﺎﺑﻪ ﺟﻬﺎﻻ ﺑﺎﻟﺪﻧﻴﺎ‪ ،‬ﻋﺠـﺰﺓ ﰲ‬
‫ﺍﳊﻴﺎﺓ‪ ،‬ﻭﺍﻟﺼﺎﳊﺎﺕ ﺍﳌﻄﻠﻮﺑﺔ ﺗﺼﻨﻌﻬﺎ ﻓﺄﺱ ﺍﻟﻔﻼﺡ‪ ،‬ﻭﺇﺑﺮﺓ ﺍﳋﻴﺎﻁ‪ ،‬ﻭﻗﻠـﻢ ﺍﻟﻜﺎﺗـﺐ‪ ،‬ﻭﻣـﺸﺮﻁ‬
‫ﺍﻟﻄﺒﻴﺐ‪ ،‬ﻭﻗﺎﺭﻭﺭﺓ ﺍﻟﺼﻴﺪﱄ‪ ،‬ﻭﻳﺼﻨﻌﻬﺎ ﺍﻟﻐﻮﺍﺹ ﰲ ﲝﺮﻩ‪ ،‬ﻭﺍﻟﻄﻴﺎﺭ ﰲ ﺟﻮﻩ‪ ،‬ﻭﺍﻟﺒﺎﺣﺚ ﰲ ﻣﻌﻤﻠـﻪ‪،‬‬
‫ﻭﺍﶈﺎﺳﺐ ﰲ ﺩﻓﺘﺮﻩ‪ ،‬ﻳﺼﻨﻌﻬﺎ ﺍﳌﺴﻠﻢ ﺻﺎﺣﺐ ﺍﻟﺮﺳﺎﻟﺔ ﻭﻫﻮ ﻳﺒﺎﺷﺮ ﻛﻞ ﺷﻲﺀ‪ ،‬ﻭﳚﻌـﻞ ﻣﻨـﻬﺎ ﺃﺩﺍﺓ‬
‫ﻟﻨﺼﺮﺓ ﺭﺑﻪ‪ ،‬ﻭﺇﻋﻼﺀ ﻛﻠﻤﺘﻪ‪ ،‬ﻭﺇﻧﻪ ﻟﻔﺸﻞ ﺩﻓﻌﻨﺎ ﲦﻨﻪ ﺑﺎﻫﻈﺎ ﻋﻨﺪﻣﺎ ﺧﺒﻨﺎ ﰲ ﻣﻴﺎﺩﻳﻦ ﺍﳊﻴﺎﺓ‪ ،‬ﻭﺣﺴﺒﻨﺎ ﺃﻥ‬
‫ﻣﺜﻮﺑﺔ ﺍﷲ ﰲ ﻛﻠﻤﺎﺕ ﺗﻘﺎﻝ‪ ،‬ﻭﻣﻈﺎﻫﺮ ﺗﻘﺎﻡ")‪.(262‬‬
‫‪‬ﺬﺍ ﺭﺃﻯ ﺍﻟﻐﺰﺍﱄ؛ ﺃﻥ ﺍﻟﻘﺼﻮﺭ ﺍﻟﺪﻳﲏ ﻟﺪﻯ ﺍﳌﺴﻠﻤﲔ؛ ﻫﻮ ﻣﻈﻬﺮ ﻻﺧﺘﻼﻓﻬﻢ‪ ،‬ﻭﺗﺸﺘﺘﻬﻢ‪ ،‬ﻭﺿـﻴﺎﻉ‬
‫ﳎﺪﻫﻢ‪ ،‬ﻭﺣﻀﺎﺭ‪‬ﻢ ﺍﻟﱵ ﻣﺎ ﺑﻨﻴﺖ ﻳﻮﻣﺎ‪ ،‬ﻭﻻ ﺍﺭﺗﻘﺖ ﺇﻻ ﺑﺘﻤﺴﻜﻬﺎ‪ ،‬ﻭﻓﻘﻬﻬﺎ ﺍﻟﺼﺤﻴﺢ ﺑﺪﻳﻨﻬﺎ‪ ،‬ﺍﻟﺬﻱ‬
‫ﻳﻈﻠﻢ ﰲ ﻳﻮﻣﻨﺎ ﻫﺬﺍ ﺃﺷﺪ ﺍﻟﻈﻠﻢ‪ ،‬ﻭﺍﳌﺆﺳﻒ ﺑﻞ ﺍﳌﺨﺰﻱ؛ ﺃﻥ ﺃﺑﻨﺎﺀﻩ ﻫﻢ ﺃﻭﻝ ﺍﻟﻈﺎﳌﲔ ﻟﻪ ﺑﺘﻘـﺼﲑﻫﻢ‬
‫ﺣﻴﺎﻟﻪ‪ ،‬ﻭﺍﻧﺘﻘﺎﺻﻬﻢ ﻣﻦ ﻗﺪﺭﻩ‪ ،‬ﻭﺍﺑﺘﻌﺎﺩﻫﻢ ﻋﻦ ‪‬ﺠﻪ‪.‬‬
‫ﺇﻥ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﳌﺬﻛﻮﺭﺓ ﻫﻲ ﺟﺰﺀ ﻣﻦ ﺍﻟﺼﻮﺭﺓ ﺍﳌﺰﺭﻳﺔ ﻟﺘﺨﻠﻒ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺟﺎﻧﺐ ﻣﻦ ﺍﻟﻮﺿـﻊ‬
‫ﺍﳌﺘﺪﻫﻮﺭ ﺍﻟﺬﻱ ﺁﻝ ﺇﻟﻴﻪ ﺍﳌﺴﻠﻤﻮﻥ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻳﺆﻛﺪ ﺣﺎﺟﺘﻬﻢ ﺍﳌﻠﺤﺔ ﺇﱃ "ﲢﺮﻳﻚ ﻗﺎﻓﻠﺔ ﺍﻹﺳﻼﻡ ﺍﻟـﱵ‬
‫ﺗﻮﻗﻔﺖ ﰲ ﻭﻗﺖ ﺗﻘﺪﻡ ﻓﻴﻪ ﺣﱴ ﻋﺒﻴﺪ ﺍﻟﺒﻘﺮ" )‪ .(263‬ﻓﺎﳉﺪﻳﺮ ﺑﺄﻣﺔ ﺍﻹﺳﻼﻡ ﺃﻥ ﺗﻘـﻮﺩ ﺍﻟﻌـﺎﱂ ﻻ ﺃﻥ‬
‫ﻳﻘﻮﺩﻩ ﻏﲑﻫﺎ‪ ،‬ﻭﺃﻥ ‪‬ﺪﻱ ﺍﻟﺒﺸﺮ‪ ،‬ﻭﺗﺮﺷﺪﻫﻢ ﺇﱃ ﺳﺒﻴﻞ ﺍﻟﺮﺷﺎﺩ؛ ﻓﻬﻲ ﺍﻟﱵ ﻗﺎﻝ ﺍﷲ ﺗﻌـﺎﱃ ﻓﻴﻬـﺎ‪:‬‬
‫ﺱ ‪‬ﻭ‪‬ﻳﻜﹸـﻮ ﹶﻥ ﺍﻟﺮ‪‬ﺳ‪‬ـﻮ ﹸﻝ ‪‬ﻋﻠﹶـ‪‬ﻴ ﹸﻜ ‪‬ﻢ‬
‫ﻚ ‪‬ﺟ ‪‬ﻌ ﹾﻠﻨ‪‬ﺎ ﹸﻛ ‪‬ﻢ ﺃﹸ ‪‬ﻣ ﹰﺔ ‪‬ﻭﺳ‪‬ﻄﹰﺎ ِﻟ‪‬ﺘﻜﹸﻮﻧ‪‬ﻮﺍ ﺷ‪‬ـ ‪‬ﻬﺪ‪‬ﺍ َﺀ ‪‬ﻋﻠﹶـﻰ ﺍﻟﻨ‪‬ـﺎ ِ‬
‫} ‪‬ﻭ ﹶﻛ ﹶﺬِﻟ ‪‬‬
‫‪‬ﺷﻬِﻴﺪﹰﺍ{)‪.(264‬‬
‫ﻟﻘﺪ ﺍﻫﺘﻢ ﺍﻟﻐﺰﺍﱄ ﻛﺜﲑﺍ ﺑﺄﺯﻣﺔ ﻋﺎﳌﻪ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﺍﻫﺘﻢ ﺃﻛﺜﺮ ﲟﺤﺎﻭﻟﺔ ﺇﳚﺎﺩ ﺍﳊـﻞ ﺍﻟﻜﻔﻴـﻞ ﳍـﺬﻩ‬
‫ﺍﻷﺯﻣﺔ‪ ،‬ﻭﺳﺒﻞ ﺇﺯﺍﻟﺘﻬﺎ ﻓﻮﺟﺪ ﺑﻌﺪ ﺭﺣﻠﺔ ﻃﻮﻳﻠﺔ ﻣﻦ ﺍﻟﺘﺠﺎﺭﺏ‪ ،‬ﻭﺍﻟﻌﻤﻞ‪ ،‬ﻭﺍﻟﺘﺮﻛﻴﺰ؛ ﺃﻥ ﺃﻭﻝ ﺧﻄﻮﺓ‬
‫ﻟﻠﻘﻀﺎﺀ ﻋﻠﻰ ﺍﻟﺘﺨﻠﻒ ﺍﳊﻀﺎﺭﻱ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ؛ ﻫﻲ ﺍﻹﺩﺭﺍﻙ ﺍﳊﻘﻴﻘـﻲ‪ ،‬ﻭﺍﻟـﺪﻗﻴﻖ ﻟﻜـﻞ‬
‫ﺍﻷﺳﺒﺎﺏ‪ ،‬ﻭﺍﻟﻌﻠﻞ ﺍﻟﱵ ﺳﺒﺒﺖ ﻫﺬﺍ ﺍﻟﺘﺨﻠﻒ‪ ،‬ﻭﻛﺎﻧﺖ ﻭﺭﺍﺀ ﺍﺳﺘﻔﺤﺎﻟﻪ‪ ،‬ﻭﳔﺮﻩ ﻟﻜﻴﺎﻥ ﻭﺟﺴﺪ ﺍﻟﻌﺎﱂ‬
‫ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﻋﻠﻰ ﺇﺛﺮ ﻫﺬﻩ ﺍﳋﻄﻮﺓ ﲢﺪﺩ ﻣﻨﻬﺞ ﺍﻟﻐﺰﺍﱄ ﰲ ﳏﺎﺭﺑﺔ ﺍﻟﺘﺨﻠﻒ ﺿﻤﻦ ﳎﻤﻮﻋـﺔ ﻣـﻦ‬
‫ﺍﻟﻨﻘﺎﻁ ﺍﳍﺎﻣﺔ ﺍﻟﱵ ﻳﺴﺘﻠﺰﻡ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﺃﺧﺬﻫﺎ ﺑﻌﲔ ﺍﻻﻋﺘﺒﺎﺭ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﻨﻘﺎﻁ ﺗﺘﻤﺜﻞ ﻓﻴﻤﺎ ﻳﺄﰐ‪:‬‬
‫)‪ ( 262‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﻣﺸﻜﻼت ﻓﻲ ﻃﺮﻳﻖ اﻟﺤﻴﺎة اﻹﺳﻼﻣﻴﺔ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪. 11 :‬‬
‫)‪ ( 263‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬هﻤﻮم داﻋﻴﺔ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.17 :‬‬
‫)‪ ( 264‬ﺳﻮرة‪ :‬اﻟﺒﻘﺮة‪ ،‬اﻵﻳﺔ‪. 143 :‬‬
‫‪ -1‬ﳚﺐ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﺃﻻ ﻳﺴﺘﻌﺠﻠﻮﺍ ﰲ ﺇﺯﺍﻟﺔ ﲣﻠﻔﻬﻢ‪ ،‬ﻭﺍﻟﻘﻀﺎﺀ ﻋﻠﻴـﻪ؛ ﻷﻥ ﲣﻠﻔﻬـﻢ ﺍﻟـﺬﻱ‬
‫ﺍﺳﺘﻐﺮﻕ ﻋﺪﺓ ﻗﺮﻭﻥ ﻟﻦ ﻳﺘﻢ ﺍﻟﻘﻀﺎﺀ ﻋﻠﻴﻪ ﰲ ﺃﻳﺎﻡ ﻣﻌﺪﻭﺩﺍﺕ‪ ،‬ﻭﻻ ﺣﱴ ﰲ ﺑﻀﻊ ﺳﻨﲔ‪.‬‬
‫‪ -2‬ﻻ ﺑﺪ ﻟﻠﻤﺴﻠﻤﲔ ﻣﻦ ﺩﺭﺍﺳﺔ ﺷﺎﻣﻠﺔ ﻷﺳﺒﺎﺏ ﺗﻘﻬﻘﺮﻫﻢ ﺍﳌﺪﱐ‪ ،‬ﻭﺍﻟﻌﺴﻜﺮﻱ‪ ،‬ﻭﻣﺎ ﻫﻲ ﺍﻟﻌﻨﺎﺻﺮ‬
‫ﺍﳊﻴﻮﻳﺔ ﺍﻟﱵ ﻓﻘﺪﻭﻫﺎ ﺣﱴ ﺩﻫﺎﻫﻢ ﻣﺎ ﺩﻫﺎﻫﻢ!‬
‫‪ -3‬ﻻ ﺑﺪ ﳍﻢ ﻣﻦ ﺑﺼﲑﺓ ﻓﺎﺣﺼﺔ ﻣﺘﻌﻤﻘﺔ ﺗﺘﺪﺑﺮ ﺛﻘﺎﻓﺘﻬﻢ‪ ،‬ﻭﺗﻨﻘﻲ ﻣﻨﺎﺑﻌﻬـﺎ‪ ،‬ﻭﺗﻨﻘـﺬ ﻣـﺴﺘﻮﺍﻫﻢ‬
‫ﺍﳊﻀﺎﺭﻱ ﺍﻷﺧﲑ‪ ،‬ﻭﺗﺴﺘﻜﺸﻒ ﺃﺳﺒﺎﺏ ﻫﺒﻮﻃﻪ‪.‬‬
‫‪ -4‬ﺃﻛﺎﻥ ﺍﳌﺴﻠﻤﻮﻥ ﺣﻘﺎ ﻋﻠﻰ ﺍﻟﻔﻄﺮﺓ ﺍﻟﱵ ﻓﻄﺮ ﺍﷲ ﺍﻟﻨﺎﺱ ﻋﻠﻴﻬﺎ‪ ،‬ﺃﻡ ﻏﻠﺐ ﻋﻠﻴﻬﻢ ﺩﺍﺀ ﺍﻷﻣﻢ ﺍﻷﻭﱃ‬
‫ﻓﺸﺮﺩﻭﺍ ﻋﻦ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ؟ ﻭﻋﻨﺪﻣﺎ ﻳﺮﻳﺪﻭﻥ ﺍﻟﻌﻮﺩﺓ ﻓﻤﺎ ﺃﺭﺷﺪ ﺍﻟﻮﺳﺎﺋﻞ؟‬
‫‪ -5‬ﺇﻥ ﺇﻗﺎﻣﺔ ﺩﻳﻦ ﺍﷲ ﺷﻲﺀ‪ ،‬ﻭﳎﺮﺩ ﺍﻻﺳﺘﻴﻼﺀ ﻋﻠﻰ ﺍﳊﻜﻢ ﺑﻄﺮﻳﻘﺔ ﺃﻭ ﺑﺄﺧﺮﻯ ﺷﻲﺀ ﺁﺧﺮ‪.‬‬
‫‪ -6‬ﺇﻥ ﺇﻗﺎﻣﺔ ﺩﻳﻦ ﺍﷲ ﺗﻌﲏ ﻗﺒﻞ ﻛﻞ ﺷﻲﺀ ﺗﺄﺳﻴﺲ ﻋﻼﻗﺔ ﺯﺍﻛﻴﺔ ﺑﲔ ﺍﳌﺮﺀ ﻭﺭﺑﻪ‪ ،‬ﻣﱰﻫﺔ ﻋﻦ ﻃﻠﺐ‬
‫ﺠ ‪‬ﻌﻠﹸﻬ‪‬ـﺎ ِﻟﻠﱠـﺬِﻳ ‪‬ﻦ ﻻ‬
‫ﻚ ﺍﻟﺪ‪‬ﺍ ‪‬ﺭ ﺍﻟﹾـﺂ ِﺧ ‪‬ﺮﺓﹸ ‪‬ﻧ ‪‬‬
‫ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺍﻟﺘﺸﺒﻊ ﻣﻦ ﻟﺬﺍﺋﺬﻫﺎ‪ ،‬ﻭﺍﻻﺳﺘﻌﻼﺀ ﰲ ﺃﺭﺟﺎﺋﻬﺎ }ِﺗ ﹾﻠ ‪‬‬
‫ﺽ ﻭ‪‬ﻻ ﹶﻓﺴ‪‬ﺎﺩﹰﺍ{)‪.(265‬‬
‫ﻳ‪‬ﺮِﻳﺪ‪‬ﻭ ﹶﻥ ‪‬ﻋﹸﻠﻮ‪‬ﹰﺍ ﻓِﻲ ﺍﹾﻟﹶﺄ ‪‬ﺭ ِ‬
‫‪ -7‬ﺇﻥ ﺇﻗﺎﻣﺔ ﺩﻳﻦ ﺍﷲ ﺗﻌﲏ ﺃﻳﻀﺎ ﺍﻹﺳﻬﺎﻡ ﰲ ﺑﻨﺎﺀ ﳎﺘﻤﻊ ﻋﺎﳌﻲ ﻳﻌﺮﻑ ﺍﳌﻌﺮﻭﻑ‪ ،‬ﻭﻳﻨﻜﺮ ﺍﳌﻨﻜـﺮ‪،‬‬
‫ﻭﳛﺘﺮﻡ ﺍﳊﻘﻮﻕ‪ ،‬ﻭﻳﻮﻗﺮ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪.‬‬
‫‪ -8‬ﺍﺠﻤﻟﺎﻫﺪﻭﻥ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺗﺼﻴﺒﻬﻢ ﻫﺰﺍﺋﻢ ﺷﱴ ﺳﺒﺒﻬﺎ ﺿﻌﻒ ﺍﻟﺘﺠﺮﺑﺔ‪ ،‬ﻭﻗﻠﺔ ﺍﳋﱪﺓ‪ ،‬ﺃﻭ ﺍﻟﻔﻘـﺮ‬
‫ﺍﻟﺸﺪﻳﺪ ﰲ ﺍﻟﻌﻠﻢ ﺍﻟﺼﺤﻴﺢ ﺑﻜﺘﺎﺏ ﺍﷲ‪ ،‬ﻭﺳﻨﺔ ﺭﺳﻮﻟﻪ –ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ‪ -‬ﻭﺑﺎﻟﺘـﺎﱄ ﻫـﻢ‬
‫ﻣﻄﺎﻟﺒﻮﻥ ﺑﺎﻻﺳﺘﻔﺎﺩﺓ ﻣﻦ ﺍﻟﺘﺠﺎﺭﺏ ﺍﻟﺴﺎﺑﻘﺔ ﺍﻟﱵ ﳛﻔﻞ ‪‬ﺎ ﺗﺎﺭﳜﻬﻢ ﺍﻟﺜﻘﺎﰲ‪ ،‬ﻭﺍﻟﺴﻴﺎﺳﻲ)‪.(266‬‬
‫ﻓﻤﺎ ﻫﻲ ﺃﺳﺒﺎﺏ ﺍﻟﺘﺨﻠﻒ ﺍﳊﻀﺎﺭﻱ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﻋﻠﻞ ﺍﳍﺒﻮﻁ ﰲ ﺷﱴ ﺍﺠﻤﻟﺎﻻﺕ‪ ،‬ﻭﺍﳌﻴﺎﺩﻳﻦ‬
‫ﻛﻤﺎ ﺷﺨﺼﻬﺎ‪ ،‬ﻭﺣﺪﺩﻫﺎ ﺍﻟﻐﺰﺍﱄ؟‬
‫)‪ ( 265‬ﺳﻮرة‪ :‬اﻟﻘﺼﺺ‪ ،‬اﻵﻳﺔ‪. 83 :‬‬
‫)‪ ( 266‬أﻧﻈﺮ‪ :‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﻣﺸﻜﻼت ﻓﻲ ﻃﺮﻳﻖ اﻟﺤﻴﺎة اﻹﺳﻼﻣﻴﺔ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.06 – 05 :‬‬
‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ‪:‬‬
‫ﺃﺳﺒﺎﺏ ﺍﻟﺘﺨﻠﻒ ﺍﳊﻀﺎﺭﻱ ﻭﺁﺛﺎﺭﻫﺎ ﰲ ﻓﻜﺮ ﺍﻟﻐﺰﺍﱄ‪:‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﺍﻷﺳﺒﺎﺏ ﺍﻟﺪﺍﺧﻠﻴﺔ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ‪ :‬ﺍﻷﺳﺒﺎﺏ ﺍﳋﺎﺭﺟﻴﺔ‪.‬‬
‫ﺗﻮﻃﺌﺔ ‪:‬‬
‫ﺇﻥ ﺍﻟﻮﻋﻲ ﺑﻮﺍﻗﻊ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﺍﳌﺘﺨﻠﻒ‪ ،‬ﻭﺍﻟﻴﻘﲔ ﺑﻮﺟﻮﺩ ﺃﺯﻣﺔ ﺣﻀﺎﺭﻳﺔ ﺗﻌﺘﺮﻳﻪ‪ ،‬ﺷﻜﻞ‬
‫ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻐﺰﺍﱄ ﺍﳋﻠﻔﻴﺔ ﺍﻟﱵ ﺍﻧﻄﻠﻖ ﻣﻨﻬﺎ ﻟﺼﻴﺎﻏﺔ ﻣﺸﺮﻭﻉ ﻓﻜﺮﻱ‪ ،‬ﺃﻭ ﺣﻀﺎﺭﻱ ﻳﻜﻔﻞ ﻟﻠﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‬
‫ﺍﻟﱪﺀ ﻣﻦ ﻋﻠﻠﻪ‪ ،‬ﻭﺍﻟﺸﻔﺎﺀ ﻣﻦ ﺃﺳﻘﺎﻣﻪ ﺑﻌﺪ ﺍﻟﻨﺠﺎﺡ ﰲ ﻭﺿﻊ ﺍﻟﺘﺸﺨﻴﺺ ﺍﻟﺪﻗﻴﻖ ﳌﻜﻤﻦ ﺃﺩﻭﺍﺋﻪ‪ ،‬ﻭﺳﺮ‬
‫ﺍﳓﻄﺎﻃﻪ‪ .‬ﻭﺍﻟﻐﺰﺍﱄ ﱂ ﻳﻜﻦ ﺍﻟﺮﺍﺋﺪ ﰲ ﻫﺬﺍ ﺍﳌﺸﺮﻭﻉ؛ ﻷﻧﻪ ﺳﺒﻖ ﺑﻜﻮﻛﺒﺔ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻭﺍﳌﺼﻠﺤﲔ ﺍﻟﺬﻳﻦ‬
‫ﺟﺎﺩ ‪‬ﻢ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﺩﻓﻌﻬﻢ ﺣﺒﻬﻢ ﻟﻪ‪ ،‬ﻭﻭﻻﺅﻫﻢ ﻟﺪﻳﻨﻬﻢ ﺇﱃ ﺍﻟﺴﻌﻲ ﳓﻮ ﻧﻔﺾ ﻏﺒﺎﺭ ﺍﻟﺘﺨﻠﻒ‬
‫ﻋﻨﻪ‪ ،‬ﻭﺇﻣﺎﻃﺔ ﻋﻘﺒﺎﺕ ﺍﻟﻨﻬﻮﺽ ﻣﻦ ﻃﺮﻳﻘﻪ‪ ،‬ﻭﻣﻦ ﻫﺆﻻﺀ ﺍﳌﺼﻠﺤﲔ‪ ،‬ﻭﺍﻟﻌﻠﻤﺎﺀ‪ :‬ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﺍﻷﻓﻐﺎﱐ‪،‬‬
‫ﻭﳏﻤﺪ ﻋﺒﺪﻩ‪ ،‬ﻭﺭﺷﻴﺪ ﺭﺿﺎ‪ ،‬ﻭﺣﺴﻦ ﺍﻟﺒﻨﺎ‪ ،‬ﻭﻏﲑﻫﻢ ﻛﺜﲑ‪ .‬ﻭﻗﺪ ﺍﻋﺘﺮﻑ ﺍﻟﻐﺰﺍﱄ‪ ،‬ﻭﺃﺷﺎﺩ ﻛﺜﲑﺍ ﺑﻔﻀﻠﻬﻢ‬
‫ﺍﻟﻜﺒﲑ‪ ،‬ﻭﺟﻬﺪﻫﻢ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﺍﻟﺬﻱ ﻭﺇﻥ ﺗﺄﺧﺮ ﺟﲏ ﲦﺎﺭﻩ؛ ﻓﺈﻥ ﻳﻮﻡ ﺍﻟﻘﻄﻒ ﺁﺕ ﻻ ﳏﺎﻟﺔ ﻣﺎ ﺩﺍﻣﺖ‬
‫ﺍﳊﺮﻛﺔ ﺗﺪﺏ ﰲ ﺃﻭﺻﺎﻝ ﺍﻷﻣﺔ‪.‬‬
‫ﻭﺍﻟﻐﺰﺍﱄ ﻳﻌﺘﱪ؛ ﺃﻥ ﺍﻟﺮﺟﺎﻝ ﺍﻟﺜﻼﺛﺔ‪ :‬ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﺍﻷﻓﻐﺎﱐ‪ ،‬ﻭﳏﻤﺪ ﻋﺒﺪﻩ‪ ،‬ﻭﺭﺷﻴﺪ ﺭﺿﺎ؛ ﻫـﻢ‬
‫ﻗﺎﺩﺓ ﺍﻟﻔﻜﺮ ﺍﻟﻮﺍﻋﻲ‪ ،‬ﻭﺭﻭﺍﺩ ﺍﻟﻴﻘﻈﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺍﻟﻌﺼﺮ ﺍﳊـﺪﻳﺚ‪ ،‬ﻭﺃﻋﻤـﺪﺓ ﺍﻟﺘﺠﺪﻳـﺪ ﰲ ﺍﻷﻣـﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻛﻤﺎ ﺍﻋﺘﱪ ﺟﻬﻮﺩ ﺍﻷﻓﻐﺎﱐ‪ ،‬ﻭﻋﺒﺪﻩ ﺃﺳﺎﺱ ﻗﻴﺎﻡ ﻣﺪﺭﺳﺔ ﺍﳌﻨﺎﺭ ﺍﻟﱵ ﲤﺜﻞ "ﺍﳌﻬـﺎﺩ ﺍﻷﻭﺣـﺪ‬
‫ﻟﻠﺼﺤﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﺎﺿﺮﺓ")‪ .(267‬ﻭﺑﺬﻟﻚ ﳝﻜﻦ ﺇﺩﺭﺍﻙ ﻗﻴﻤﺔ ﻣـﺎ ﻗﺪﻣـﻪ ﺍﻟﻐـﺰﺍﱄ ﰲ ﻣـﺸﺮﻭﻋﻪ‬
‫ﺍﻹﺻﻼﺣﻲ‪ ،‬ﺑﺈﺩﺭﺍﻙ ﺍﻧﺘﻤﺎﺋﻪ ﺇﱃ ﻣﺪﺭﺳﺔ ﺍﳌﻨﺎﺭ‪ ،‬ﻓﻬﻮ ﺗﻠﻤﻴﺬ ﳊﺴﻦ ﺍﻟﺒﻨﺎ؛ ﺍﻟﺬﻱ ﻛﺎﻥ ﺗﻠﻤﻴﺬﺍ ﻟﺮﺷﻴﺪ ﺭﺿﺎ‪،‬‬
‫ﻭﺗﻠﻚ ﻫﻲ ﺳﻠﺴﻠﺔ ﺍﻟﺮﺟﺎﻝ ﺍﻟﺮﺍﺳﺨﲔ‪ ،‬ﻭﺍﳌﺨﻠﺼﲔ ﰲ ﺧﺪﻣﺔ ﺩﻳﻨﻬﻢ‪ ،‬ﻭﺃﻣﺘﻬﻢ‪.‬‬
‫ﻛﺎﻧﺖ ﺃﻭﱃ ﻣﺴﻠﻤﺎﺕ ﺍﻟﻐﺰﺍﱄ‪ ،‬ﻭﻫﻮ ﻳﻠﺞ ﺩﺭﺍﺳﺔ ﺍﻷﺯﻣﺔ ﺍﳊﻀﺎﺭﻳﺔ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ؛ﻫﻲ ﺃﻥ‬
‫ﻫﺬﻩ ﺍﻷﺯﻣﺔ ﱂ ﺗﻜﻦ ﻭﻟﻴﺪﺓ ﺃﻳﺎﻡ‪ ،‬ﻭﻻ ﺳﻨﻮﺍﺕ‪ ،‬ﻭﻟﻜﻨﻬﺎ ﻭﻟﻴﺪﺓ ﻗﺮﻭﻥ ﻣﻦ ﺍﻟﺰﻣﻦ‪ ،‬ﻛـﺎﻥ ﻓﻴﻬـﺎ ﺍﻟﻌـﺎﱂ‬
‫ﺍﻹﺳﻼﻣﻲ ﻳﺘﻘﻬﻘﺮ ﺷﻴﺌﺎ ﻓﺸﻴﺌﺎ‪ ،‬ﻭﻳﺴﻘﻂ ﰲ ﻛﻞ ﻣﺮﺓ ﺟﺎﻧﺐ ﻣﻦ ﺟﻮﺍﻧﺒﻪ‪ ،‬ﺇﱃ ﺃﻥ ﻏﺎﺹ ﺑﻌﺪ ﺯﻣـﻦ ﰲ‬
‫ﲝﺮ ﳉﻲ ﻣﻦ ﺍﳍﻤﻮﻡ‪ ،‬ﻭﺍﳌﺂﺳﻲ‪ ،‬ﻭﺍﻟﻈﻠﻤﺎﺕ‪.‬‬
‫ﻭﻛﺎﻧﺖ ﺛﺎﱐ ﻫﺬﻩ ﺍﳌﺴﻠﻤﺎﺕ؛ ﺃﻥ ﺍﻷﺯﻣﺔ ﺍﳊﻀﺎﺭﻳﺔ ﺍﻟﻘﺎﺋﻤﺔ ﻟﻴﺴﺖ ﻣﻦ ﻃﺒﻴﻌﺔ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ‪،‬‬
‫ﻭﻻ ﻣﻦ ﻟﻮﺍﺯﻡ ﺗﺪﻳﻨﻬﺎ‪ ،‬ﺑﻞ ﺇ‪‬ﺎ ﺃﻣﺮ ﻃﺎﺭﺉ‪ ،‬ﻭﺣﺪﺙ ﻋﺎﺭﺽ ﺍﻋﺘﺮﺍﻫﺎ ﻧﺘﻴﺠﺔ ﻷﺳﺒﺎﺏ ﳏـﺪﺩﺓ‪ ،‬ﻭﻫـﻲ‬
‫ﺑﺬﻟﻚ ﺳﺘﺰﻭﻝ ‪-‬ﺩﻭﻥ ﺷﻚ‪ -‬ﺑﺰﻭﺍﻝ ﻣﺴﺒﺒﺎ‪‬ﺎ‪ ،‬ﻭﰲ ﺫﻟﻚ ﻳﻘﻮﻝ‪" :‬ﺇﻥ ﺍﻟﺘﻘﺪﻡ‪ ،‬ﻭﺍﻟﺘﺄﺧﺮ ﻟﻴﺴﺎ ﺣﻈﻮﻇـﺎ‬
‫ﻋﻤﻴﺎﺀ‪ ،‬ﺇﻥ ﻣﺎ ﻧﺰﻝ ﺑﻨﺎ ﻫﻮ ﻧﺘﺎﺋﺞ ﳌﻘﺪﻣﺎﺕ ﻃﺎﻝ ﻋﻠﻴﻬﺎ ﺍﻷﻣﺪ‪ ،‬ﻭﻋﻠـﻞ ﻫـﺪﺕ ﻗﻮﺍﻧـﺎ ﺟـﻴﻼ ﺑﻌـﺪ‬
‫) ‪ (267‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﻋﻠﻞ وأدوﻳﺔ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.91:‬‬
‫ﺟﻴﻞ")‪ ،(268‬ﻭﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﺃﺩﺕ ﺇﱃ ﻧﺸﺄﺓ ﻫﺬﻩ ﺍﻷﺯﻣﺔ ﺍﳊﻀﺎﺭﻳﺔ ﻋﻨﺪ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺗﺸﻌﺒﻬﺎ؛ ﺇﳕﺎ ﻫﻲ‬
‫ﻣﺘﻔﺮﻋﺔ ﻋﻦ ﻋﺎﻣﻠﲔ ﺍﺛﻨﲔ‪.‬‬
‫ﺃﻭﳍﻤﺎ‪ :‬ﻫﻮ ﺍﺑﺘﻌﺎﺩ ﺍﳌﺴﻠﻤﲔ ﻋﻦ ﲢﻜﻴﻢ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺗﻄﺒﻴﻘﻪ ﰲ ﳐﺘﻠﻒ ﺟﻮﺍﻧﺐ ﺣﻴـﺎ‪‬ﻢ‪ ،‬ﻭ‪‬ﻤﻴـﺸﻪ‪،‬‬
‫ﻭﲣﻠﻴﻬﻢ ﻋﻦ ﺍﻋﺘﺒﺎﺭﻩ ﻧﻈﺎﻡ ﺣﻴﺎﺓ ﻛﺎﻣﻞ‪ ،‬ﻭﺷﺎﻣﻞ‪.‬‬
‫ﻭﺛﺎﻧﻴﻬﻤﺎ‪ :‬ﺃﻥ ﺃﺯﻣﺔ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﲣﻠﻔﻬﻢ ﻛﺎﻥ ﺿﺮﻭﺭﻳﺎ؛ ﻷﻥ ﺳﻨﻦ ﺍﷲ ﰲ ﻛﻮﻧﻪ ﺗﻘﻀﻲ ﺑﺄﻥ ﻓﻘﺪﺍﻥ ﺍﻷﻣﺔ‬
‫ﺱ‬
‫ﻚ ﺍﹾﻟﹶﺄﻳ‪‬ﺎ ‪‬ﻡ ‪‬ﻧﺪ‪‬ﺍ ِﻭﹸﻟﻬ‪‬ﺎ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﻟﻌﻮﺍﻣﻞ ‪‬ﻮﺿﻬﺎ‪ ،‬ﺳﻴﺆﺩﻱ ﺣﺘﻤﺎ ﺇﱃ ﲣﻠﻔﻬﺎ‪ .‬ﻣﺼﺪﺍﻗـﺎ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ‪ } :‬ﻭِﺗ ﹾﻠ ‪‬‬
‫ﻼ{)‪.(270‬‬
‫ﺤﻮِﻳ ﹰ‬
‫ﺖ ﺍﻟﻠﱠ ِﻪ ‪‬ﺗ ‪‬‬
‫ﺠ ‪‬ﺪ ِﻟﺴ‪‬ﻨ ِ‬
‫ﻼ ‪‬ﻭﹶﻟ ‪‬ﻦ ‪‬ﺗ ِ‬
‫ﺖ ﺍﻟﻠﱠ ِﻪ ‪‬ﺗ‪‬ﺒﺪِﻳ ﹰ‬
‫ﺠ ‪‬ﺪ ِﻟﺴ‪‬ﻨ ِ‬
‫{)‪ ،(269‬ﻭﻗﻮﻟﻪ‪ } :‬ﹶﻓﹶﻠ ‪‬ﻦ ‪‬ﺗ ِ‬
‫ﻭﻣﻮﺍﺯﺍﺓ ﻣﻊ ﺍﳌﺴﻠﻤﺘﲔ ﺍﻟﻠﺘﲔ ﺃﺧﺬ ‪‬ﻤﺎ ﺍﻟﻐﺰﺍﱄ‪ ،‬ﻭﻫﻮ ﻳﻄﺮﻕ ﺃﺯﻣﺔ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺃﺿـﺎﻑ‬
‫ﲨﻠﺔ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﻻ ﺑﺪ ﻣﻦ ﺃﺧﺬﻫﺎ ﺑﻌﲔ ﺍﻻﻋﺘﺒﺎﺭ‪ ،‬ﻭﻫﻲ)‪:(271‬‬
‫ﺃﻭﻻ‪ :‬ﺃﻥ ﺇﺩﺭﺍﻛﻨﺎ ﺍﻟﺘﺎﻡ ﺑﻮﺍﻗﻌﻨﺎ ﺍﳌﺘﺨﻠﻒ‪ ،‬ﻭﺣﻘﻴﻘﺔ ﺃﻧﻨﺎ ﺟﺰﺀ ﻣﻦ ﺍﻟﻌﺎﱂ ﺍﻟﺜﺎﻟﺚ‪ ،‬ﳚﺐ ﺃﻥ ﻻ ﺗﻜﻮﻥ ﳏﻞ‬
‫ﺍﺯﺩﺭﺍﺋﻨﺎ‪ ،‬ﻭﻻ ﻣﻮﺿﻊ ﺧﺠﻠﻨﺎ‪ ،‬ﻓﻘﺪﺭﺗﻨﺎ ﻋﻠﻰ ﺍﺳﺘﻴﻌﺎﺏ ﻭﺍﻗﻌﻨﺎ ﺑﻜﻞ ﻣﻈﺎﻫﺮﻩ‪ ،‬ﻭﺣﻴﺜﻴﺎﺗﻪ ﺍﻟﺴﻠﺒﻴﺔ ﺑـﺪﻭﻥ‬
‫ﺧﺠﻞ؛ ﻫﻮ ﺑﺪﺍﻳﺔ ﻃﺮﻳﻘﻨﺎ ﺇﱃ ﺍﳋﺮﻭﺝ ﻣﻦ ﺍﻷﺯﻣﺔ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﳚﺐ ﺃﻥ ﲤﻴﺰ ﺍﻟﺪﻗﺔ‪ ،‬ﻭﺍﻟﺼﺮﺍﺣﺔ‪ ،‬ﻭﺍﻟﻮﺿﻮﺡ ﻋﻤﻠﻴﺔ ﺭﺻﺪﻧﺎ ﻷﺳﺒﺎﺏ ﲣﻠﻔﻨﺎ‪ ،‬ﻭﺇﺣﺼﺎﺋﻨﺎ ﻟﻌﻴﻮﺑﻨـﺎ؛‬
‫ﻷﻥ ﺫﻟﻚ ﺳﺒﻴﻞ ﺇﱃ ﺍﻟﺸﻔﺎﺀ‪.‬‬
‫ﺛﺎﻟﺜﺎ‪ :‬ﺩﺭﺍﺳﺘﻨﺎ ﻷﺳﺒﺎﺏ ﲣﻠﻔﻨﺎ ﳚﺐ ﺃﻥ ﺗﻨﻄﻠﻖ ﻣﻦ ﺍﳌﺎﺿﻲ‪ ،‬ﻭﺗﺴﺘﻮﻋﺐ ﺍﳊﺎﺿﺮ؛ ﻷﻥ ﻣﺎﺿﻴﻨﺎ ﻳﺰﺧـﺮ‬
‫ﺑﺘﺠﺎﺭﺏ ﺃﺳﻼﻓﻨﺎ‪ ،‬ﻭﳛﻤﻞ ﺑﲔ ﻃﻴﺎﺗﻪ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻷﺩﻭﺍﺀ‪ ،‬ﻭﺍﻟﻌﻠﻞ ﺍﻟﱵ ﺗﺮﺍﻛﻤﺖ ﺣﱴ ﺗﺒﻠﻮﺭﺕ ﰲ ﺍﻷﺯﻣﺔ‬
‫ﺍﳊﺎﻟﻴﺔ‪.‬‬
‫ﺭﺍﺑﻌﺎ‪ :‬ﻻ ﻳﻨﺒﻐﻲ ﻋﻠﻴﻨﺎ ﺃﻥ ﳓﻤﻞ ﻏﲑﻧﺎ ﺗﺒﻌﺔ ﻣﺎ ﺃﺻﺎﺑﻨﺎ‪ ،‬ﻭﺣﻞ ﺑﻨﺎ؛ ﻓﺈﻥ ﺃﻏﻠﺐ ﺍﻟﺒﻼﺀ ﺟﺎﺀﻧﺎ ﻣـﻦ ﻋﻨـﺪ‬
‫ﺃﻧﻔﺴﻨﺎ‪ ،‬ﻟﺬﺍ ﳚﺐ ﺃﻥ ﻧﻮﺍﺟﻪ ﺫﺍﺗﻨﺎ‪ ،‬ﻭﻧﻜﺸﻒ ﻋﻦ ﺃﺧﻄﺎﺀﻧﺎ‪ ،‬ﻭﺯﻻﺗﻨﺎ‪.‬‬
‫ﻭﻋﻤﻮﻣﺎ ﳝﻜﻦ ﺍﻟﻘﻮﻝ؛ ﺃﻥ ﺍﻟﻐﺰﺍﱄ ﺻﻨﻒ ﺃﺳﺒﺎﺏ ﺍﻟﺘﺨﻠﻒ ﺍﳊﻀﺎﺭﻱ ﺇﱃ ﺻﻨﻔﲔ‪ ،‬ﺗﺒﻌﺎ ﻟﻠﻤﺼﺪﺭ ﺍﻟﺬﻱ‬
‫ﻧﺸﺄﺕ ﻣﻨﻪ‪ ،‬ﻭﺗﻮﻟﺪﺕ ﻋﻨﻪ‪ ،‬ﻭﳘﺎ‪ :‬ﺍﻷﺳﺒﺎﺏ ﺍﻟﺪﺍﺧﻠﻴﺔ‪ ،‬ﻭ ﺍﻷﺳﺒﺎﺏ ﺍﳋﺎﺭﺟﻴﺔ‪.‬‬
‫) ‪ (268‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬هﻤﻮم داﻋﻴﺔ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.110 :‬‬
‫) ‪ (269‬ﺳﻮرة‪ :‬ﺁل ﻋﻤﺮان‪ ،‬اﻵﻳﺔ‪.140 :‬‬
‫) ‪ (270‬ﺳﻮرة‪ :‬ﻓﺎﻃﺮ‪ ،‬اﻵﻳﺔ‪.43 :‬‬
‫) ‪ (271‬أﻧﻈﺮ‪ :‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻟﺪﻋﻮة اﻹﺳﻼﻣﻴﺔ ﺗﺴﺘﻘﺒﻞ ﻗﺮﻧﻬﺎ اﻟﺨﺎﻣﺲ ﻋﺸﺮ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪ .65 :‬واﻧﻈﺮ أﻳﻀﺎ‪ :‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬هﻤﻮم داﻋﻴﺔ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪،‬‬
‫ص‪.111 :‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﺍﻷﺳﺒﺎﺏ ﺍﻟﺪﺍﺧﻠﻴﺔ‬
‫ﺇﻥ ﺍﻷﺳﺒﺎﺏ ﺍﻟﺪﺍﺧﻠﻴﺔ؛ ﻫﻲ ﺍﻟﻌﻠﻞ ﺍﻟﱵ ﻧﺸﺄﺕ‪ ،‬ﻭﺍﻧﺒﻌﺜﺖ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺃﻧﻔـﺴﻬﻢ‪ ،‬ﻭﻛﺎﻧـﺖ‬
‫ﻛﻤﺎ ﻳﺮﻯ ﺍﻟﻐﺰﺍﱄ‪ -‬ﺍﳋﻄﻮﺓ ﺍﳌﻮﺍﻟﻴﺔ ﻻﺑﺘﻌﺎﺩﻫﻢ ﻋﻦ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻋﻦ ﲢﻜﻴﻤـﻪ ﰲ ﺳـﺎﺋﺮ ﺃﻣـﻮﺭﻫﻢ‪،‬‬‫ﻭﺷﺆﻭ‪‬ﻢ‪ ،‬ﻭﻫﻮ ﳛﻤﻠﻬﺎ ﻣﺴﺆﻭﻟﻴﺔ ﲣﻠﻒ ﺍﳌﺴﻠﻤﲔ ﺑﺪﺭﺟﺔ ﻛﺒﲑﺓ ﺟﺪﺍ‪ .‬ﺇﺫ ﻟﻮﻻﻫﺎ ﳌﺎ ﲤﻜﻦ ﺍﻷﻋﺪﺍﺀ ﻣﻦ‬
‫ﺇﻧﻔﺎﺫ ﺧﻄﻄﻬﻢ‪ ،‬ﻭﲢﻘﻴﻖ ﻏﺎﻳﺎ‪‬ﻢ‪ ،‬ﻳﻘﻮﻝ ﺍﻟﻐﺰﺍﱄ‪" :‬ﺗﺄﻣﻠﺖ ﰲ ﺗﺎﺭﻳﺦ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻃﻮﻳﻼ‪ ،‬ﻭﺗﺄﻛﺪﺕ‬
‫ﻣﻦ ﺃ‪‬ﺎ ﻻ ﺗﺼﺎﺏ ﻣﻦ ﺍﳋﺎﺭﺝ‪ ،‬ﻭﺗﻠﺤﻘﻬﺎ ﺍﻵﻻﻡ ﺍﻟﺸﺪﺍﺩ‪ ،‬ﺇﻻ ﺑﻌﺪ ﺃﻥ ﺗﺼﺎﺏ ﻣﻦ ﺍﻟـﺪﺍﺧﻞ‪ ،‬ﻭﻳﻨﻔـﺮﻁ‬
‫ﻋﻘﺪﻫﺎ‪ ،‬ﻭﺗﺬﻫﺐ ﺭﺳﺎﻟﺘﻬﺎ")‪.(272‬‬
‫ﺇﻥ ﻫﺬﻩ ﺍﻷﺳﺒﺎﺏ ﻫﻲ ﻣﻜﻤﻦ ﺍﻟﺪﺍﺀ ﺍﻟﺬﻱ ﳊﻖ ﺑﺎﳌﺴﻠﻤﲔ؛ ﻭﻫﻲ ﻗﺪﳝﺔ‪ ،‬ﻭﺟﺬﻭﺭﻫﺎ ﲤﺘـﺪ ﰲ‬
‫ﺃﻋﻤﺎﻕ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﺃﻋﺮﺍﺿﻬﺎ ﻛﺎﻧﺖ ﺗﻈﻬﺮ ﺑﲔ ﺍﳊﲔ‪ ،‬ﻭﺍﻵﺧﺮ‪ ،‬ﻭﻟﻜﻨﻬﺎ ﱂ ﺗﺘﺒﻠﻮﺭ ﰲ ﺻﻮﺭﺓ‬
‫ﺍﻻﳓﻄﺎﻁ ﺍﻟﺘﺎﻡ‪ ،‬ﺇﻻ ﻣﻊ ﺃﻭﺍﺧﺮ ﺍﳋﻼﻓﺔ ﺍﻟﻌﺜﻤﺎﻧﻴﺔ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺃﻭﺿﺤﻪ ﺍﻟﻐﺰﺍﱄ ﰲ ﻗﻮﻟﻪ‪" :‬ﺃﻣﺘﻨـﺎ ﺍﻟﻜـﺒﲑﺓ‬
‫ﺗﻌﺮﺿﺖ ﻷﺩﻭﺍﺀ ﻭﺑﻴﻠﺔ ﺧﻼﻝ ﻋﺼﻮﺭﻫﺎ ﺍﳋﻮﺍﱄ‪ ،‬ﻭﻗﺪ ﻗﺎﻭﻡ ﻛﻴﺎ‪‬ﺎ ﺍﻟﺼﻠﺐ ﻫﺬﻩ ﺍﻷﺩﻭﺍﺀ‪ ،‬ﻭﺑﺪﺍ ﻟﻠﻌـﲔ‬
‫ﺍﺠﻤﻟﺮﺩﺓ ﻛﺄﻧﻪ ﺳﻠﻴﻢ ﻣﻌﺎﰱ‪ ،‬ﻟﻜﻦ ﺍﳉﺮﺍﺛﻴﻢ ﺍﳋﺎﻧﺴﺔ ﺑﺮﺯﺕ ﻣﻦ ﻣﻜﺎﻣﻨﻬﺎ ﺧﻼﻝ ﺍﻟﻘﺮﻭﻥ ﺍﻷﺧﲑﺓ‪ ،‬ﻓﻠﻤـﺎ‬
‫ﺍﺻﻄﺪﻣﺖ ﺑﻨﺎ ﺍﻟﻘﻮﻯ ﺍﳌﻌﺎﺩﻳﺔ ﻟﻺﺳﻼﻡ‪ ،‬ﻓﻀﺤﺘﻨﺎ ﺍﳌﻌﺎﺭﻙ ﰲ ﻛﻞ ﻣﻴﺪﺍﻥ‪ ،‬ﻭﺳـﻘﻂ ﺍﳌـﺴﻠﻤﻮﻥ ﺑـﲔ‬
‫ﺍﶈﻴﻄﲔ ﺍﻷﻃﻠﺴﻲ‪ ،‬ﻭﺍﳍﺎﺩﻱ‪ ،‬ﺑﲔ ﺃﻭﺍﺳﻂ ﺃﻭﺭﻭﺑﺎ‪ ،‬ﻭﺁﺳﻴﺎ ﴰﺎﻻ‪ ،‬ﻭﺟﺰﺍﺋـﺮ ﺇﻧﺪﻭﻧﻴـﺴﻴﺎ‪ ،‬ﻭﺍﻟﻔﻠﻴـﺒﲔ‪،‬‬
‫ﻭﺍﶈﻴﻂ ﺍﳍﻨﺪﻱ‪ ،‬ﻭﺃﻗﻄﺎﺭ ﻣﺎ ﲢﺖ ﺍﻟﺼﺤﺮﺍﺀ ﺍﻟﻜﱪﻯ")‪.(273‬‬
‫ﻭﺍﻷﺳﺒﺎﺏ ﺍﻟﺪﺍﺧﻠﻴﺔ ﰲ ﻧﻈﺮ ﺍﻟﻐﺰﺍﱄ ﻣﺘﻌﺪﺩﺓ‪ ،‬ﻭﳐﺘﻠﻔﺔ ﰲ ﺷﻜﻠﻬﺎ‪ ،‬ﻭﳎﺎﻻ‪‬ﺎ‪ ،‬ﻭﻟﻜﻦ ﻣﻨـﺸﺄﻫﺎ‬
‫ﻭﺍﺣﺪ؛ ﻫﻮ ﰲ ﺍﻋﺘﺒﺎﺭﻩ ﻗﺼﻮﺭ‪ ،‬ﻭﺗﻘﺼﲑ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﲡﺎﻩ ﺩﻳﻨﻬﻢ ﺍﳊﻨﻴـﻒ‪ .‬ﻭﰲ ﺗﻮﺿـﻴﺤﻪ ﳌﻌـﲎ‬
‫ﺍﻟﻘﺼﻮﺭ‪ ،‬ﻭﺍﻟﺘﻘﺼﲑ‪ ،‬ﻭﻣﺎ ﺑﻴﻨﻬﻤﺎ ﻣﻦ ﺍﺧﺘﻼﻑ ﻗﺎﻝ‪" :‬ﺍﻟﻘﺼﻮﺭ ﺿﻌﻒ ﰲ ﺍﻟﻔﻘﻪ‪ ،‬ﺃﻣﺎ ﺍﻟﺘﻘﺼﲑ ﻓﻌـﺼﻴﺎﻥ‬
‫ﺳﺎﻓﺮ")‪ .(274‬ﻭﻫﻮ ﺑﺬﻟﻚ ﳛﻤﻞ ﺍﳌﺴﻠﻤﲔ ﺗﺒﻌﺎﺕ ﻣﺎ ﺃﺻﺎ‪‬ﻢ ﻣﻦ ﲣﻠﻒ؛ ﻷ‪‬ﻢ ﺇﻣﺎ ﻗﺎﺻﺮﻭﻥ ﰲ ﻓﻬـﻢ‬
‫ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺇﺩﺭﺍﻙ ﺣﻘﺎﺋﻘﻪ؛ ﻷ‪‬ﻢ ﻏﲑ ﻣﺆﻫﻠﲔ ﺑﺪﺭﺟﺔ ﻛﺎﻓﻴﺔ ﻟﺬﻟﻚ‪ ،‬ﻭﺍﻟﻀﻌﻒ ﻳﻐﻠﺐ ﻋﻠﻴﻬﻢ؛ ﻭﺇﻣـﺎ‬
‫ﻣﻘﺼﺮﻭﻥ ﻋﻤﺪﺍ‪ ،‬ﺑﺘﻤﺴﻜﻬﻢ ﺑﺒﻌﺾ ﺍﳊﻘﺎﺋﻖ‪ ،‬ﻭﺇﺿﺎﻋﺘﻬﻢ ﳊﻘﺎﺋﻖ ﺃﺧﺮﻯ‪ ،‬ﺇﺷﺒﺎﻋﺎ ﻟﺮﻏﺒﺎ‪‬ﻢ ﺍﻟﺪﻧﻴﻮﻳـﺔ‪،‬‬
‫ﻭﺗﻠﺒﻴﺔ ﳊﺎﺟﺎ‪‬ﻢ ﺍﻵﻧﻴﺔ‪ .‬ﻭ‪‬ﺬﺍ ﺗﺴﺒﺒﻮﺍ ﰲ ﺟﺮ ﺁﺛﺎﺭ ﻭﺑﻴﻠﺔ ﻋﻠﻰ ﺃﻣﺘﻬﻢ‪ ،‬ﺁﺛﺎﺭ ﱂ ﺗﻘﺘﺼﺮ ﻋﻠﻰ ﻣﻴﺪﺍﻥ ﺩﻭﻥ‬
‫ﺁﺧﺮ؛ ﻭﻟﻜﻨﻬﺎ ﺃﺻﺎﺑﺘﻬﺎ ﲨﻴﻌﺎ ﺑﺎﻟﺸﻠﻞ‪ ،‬ﻭﺍﻟﺘﺨﻠﻒ‪ ،‬ﻛﻤﺎ ﺳﻴﺄﰐ ﺗﻮﺿﻴﺤﻪ ﻓﻴﻤﺎ ﻳﺄﰐ)‪:(275‬‬
‫) ‪ (272‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬هﻤﻮم داﻋﻴﺔ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.33 :‬‬
‫) ‪ (273‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ‪ ،‬ص‪.110 :‬‬
‫) ‪ (274‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻟﺪﻋﻮة اﻹﺳﻼﻣﻴﺔ ﺗﺴﺘﻘﺒﻞ ﻗﺮﻧﻬﺎ اﻟﺨﺎﻣﺲ ﻋﺸﺮ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.66 :‬‬
‫) ‪ (275‬ﻓﻲ ﻋﺮض هﺬﻩ اﻷﺳﺒﺎب اﻋﺘﻤﺪت ﻋﻠﻰ ﺗﺤﺪﻳﺪ اﻟﻐﺰاﻟﻲ ﻟﻬﺎ ﻋﻨﻮﻧﺔ‪ ،‬وﺗﺮﺗﻴﺒﺎ‪ .‬وهﺬﻩ اﻷﺳﺒﺎب آﺎﻧﺖ ﻓﻲ أﺻﻠﻬﺎ ﻣﺤﺎﺿﺮة ﺗﺤﺖ ﻋﻨﻮان‪" :‬ﻋﻮاﻣﻞ اﻧﺤﻄﺎط اﻟﺤﻀﺎرة‬
‫اﻹﺳﻼﻣﻴﺔ" أﻟﻘﺎهﺎ ﻓﻲ اﻟﻠﻘﺎء اﻟﺮاﺑﻊ ﻟﻠﻨﺪوة اﻟﻌﺎﻟﻤﻴﺔ ﻟﻠﺸﺒﺎب اﻹﺳﻼﻣﻲ اﻟﻤﻨﻌﻘﺪ ﻓﻲ اﻟﺮﻳﺎض ﻣﻦ‪ 20 :‬إﻟﻰ ‪27‬رﺑﻴﻊ اﻟﺜﺎﻧﻲ ﺳﻨﺔ ‪1399‬هـ‪ ،‬اﻟﻤﻮاﻓﻖ ﻟـ‪25 –18 :‬ﻣﺎرس‬
‫ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ‪ :‬ﺍﻟﺘﺼﻮﺭ ﺍﳉﺰﺋﻲ ﻟﻺﺳﻼﻡ‬
‫ﻳﺆﻣﻦ ﺍﻟﻐﺰﺍﱄ؛ ﺑﺄﻥ ﺍﻹﺳﻼﻡ ﻛﻞ ﻻ ﻳﺘﺠﺰﺃ‪ ،‬ﻭﺃﻧﻪ ﺍﻟﺪﻳﻦ ﺍﻟﺸﺎﻣﻞ ﻟﻜﺎﻓﺔ ﻣﻴﺎﺩﻳﻦ ﺍﳊﻴﺎﺓ‪ ،‬ﻭﺍﻟﻨﻈـﺎﻡ‬
‫ﺍﻟﻮﺣﻴﺪ ﺍﻟﻘﺎﺩﺭ ﻋﻠﻰ ﺿﻤﺎﻥ ﺍﻟﺴﲑ ﺍﳌﺘﻮﺍﺯﻥ‪ ،‬ﻭﺍﳌﻌﺘﺪﻝ ﻻﺣﺘﻴﺎﺟﺎﺕ ﺍﳉﺴﻢ‪ ،‬ﻭﺍﻟﺮﻭﺡ ﻣﻌﺎ‪ .‬ﻓﻬﻮ ﻳﻘـﻮﻡ‬
‫ﻋﻠﻰ ﺇﻧﺼﺎﻓﻬﻤﺎ‪ ،‬ﻭﻣﻨﺤﻬﻤﺎ ﺍﳊﻖ ﺍﻟﻄﺒﻴﻌﻲ ﻟﻨﻤﻮ ﺳﻮﻱ‪ ،‬ﻭﻣﺘﻜﺎﻓﺊ‪ ،‬ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﺍﳍﺪﻑ ﺍﳌﻨﺸﻮﺩ؛ ﻭﻫﻮ‬
‫ﻋﻤﺎﺭﺓ ﺍﻷﺭﺽ‪ ،‬ﻭﺍﻟﺴﺒﻴﻞ ﺇﱃ ﺫﻟﻚ؛ ﻫﻮ ﺍﻟﺘﺪﻳﻦ ﺍﳊﻘﻴﻘﻲ ﺍﻟﺬﻱ ﻗﺎﻝ ﻋﻨﻪ‪" :‬ﺍﻟﺘﺪﻳﻦ ﺍﳊﻘﻴﻘﻲ ﺇﳝﺎﻥ ﺑـﺎﷲ‬
‫ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻭﺷﻌﻮﺭ ﺑﺎﳋﻼﻓﺔ ﻋﻨﻪ ﰲ ﺍﻷﺭﺽ‪ ،‬ﻭﺗﻄﻠﻊ ﺇﱃ ﺍﻟﺴﻴﺎﺩﺓ ﺍﻟﱵ ﺍﻗﺘﻀﺘﻬﺎ ﻫﺬﻩ ﺍﳋﻼﻓﺔ‪ ،‬ﺃﻋﲏ ﺍﻟﺴﻴﺎﺩﺓ‬
‫ﻋﻦ ﻋﻨﺎﺻﺮ ﺍﻟﻜﻮﻥ‪ ،‬ﻭﻗﻮﺍﻩ…ﺍﻟﺘﺪﻳﻦ ﺍﳊﻘﻴﻘﻲ ﻟﻴﺲ ﺟﺴﺪﺍ ﻣﻬﺰﻭﻻ ﻣﻦ ﻃﻮﻝ ﺍﳉﻮﻉ‪ ،‬ﻭﺍﻟﺴﻬﺮ‪ ،‬ﻭﻟﻜﻨﻪ‬
‫ﺟﺴﺪ ﻣﻔﻌﻢ ﺑﺎﻟﻘﻮﺓ ﺍﻟﱵ ﺗﺴﻌﻔﻪ ﻋﻠﻰ ﺃﺩﺍﺀ ﺍﻟﻮﺍﺟﺒﺎﺕ ﺍﻟﺜﻘﺎﻝ‪ ،‬ﻣﻔﻌﻢ ﺑﺎﻷﺷﻮﺍﻕ ﺇﱃ ﻣﺘﺎﻉ ﺍﳊﻴﺎﺓ‪ ،‬ﻓـﺈﻥ‬
‫ﻛﺎﻥ ﺣﻼﻻ ﻃﻴﺒﺎ ﺍﺭﺗﻔﻘﻪ‪ ،‬ﻭﺍﺑﺘﻬﺞ ﺑﻪ؛ ﻭﺇﻥ ﻛﺎﻥ ﻛﺴﺒﺎ ﺧﺒﻴﺜﺎ ﺍﺑﺘﻌﺪ ﻋﻨﻪ‪ ،‬ﻭﻫﻮ ﻗﺎﺩﺭ ﻋﻠﻴﻪ")‪.(276‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺩﻳﻦ ﻛﺎﻹﺳﻼﻡ ﻳﻜﻔﻞ ﻷﺗﺒﺎﻋﻪ ﲰﻮﺍ‪ ،‬ﻭﺭﻗﻴﺎ ﰲ ﳐﺘﻠﻒ ﺟﻮﺍﻧﺐ ﺍﳊﻴﺎﺓ ﺇﺫﺍ ﻣﺎ ﺟﻌـﻞ‬
‫ﻣﻨﻬﺎﺟﺎ‪ ،‬ﻭﺍﲣﺬ ﻧﻈﺎﻣﺎ؛ ﻓﺈﻧﻪ ﻗﺪ ﳒﺢ ﲜﺪﺍﺭﺓ ﰲ ﺻﻨﻊ ﺃﻋﻈﻢ ﺣﻀﺎﺭﺓ ﺇﺳﻼﻣﻴﺔ‪ ،‬ﻭﻗﻴﺎﺩﺓ ﺃﻣﻢ‪ ،‬ﻭﺷـﻌﻮﺏ‬
‫ﻟﻘﺮﻭﻥ ﻃﻮﻳﻠﺔ‪ ،‬ﻭﻛﺎﻥ ﺳﺮ ﺫﻟﻚ؛ ﻫﻮ ﺃﻥ ﺃﺗﺒﺎﻋﻪ ‪-‬ﰲ ﺍﻟﺼﺪﺭ ﺍﻷﻭﻝ ﻟﻠﺘﺎﺭﻳﺦ ﺍﻹﺳﻼﻣﻲ‪ -‬ﻓﻬﻤﻮﺍ ﻣﺒﺎﺩﺋﻪ‪،‬‬
‫ﻭﺃﺳﺴﻪ ﻓﻬﻤﺎ ﺻﺤﻴﺤﺎ‪ ،‬ﻭﺟﺴﺪﻭﺍ ﺗﻌﺎﻟﻴﻤﻪ‪ ،‬ﻭﺃﺣﻜﺎﻣﻪ ﲡﺴﻴﺪﺍ ﻗﻮﳝﺎ‪ .‬ﺇ‪‬ﻢ ﺃﺧﺬﻭﺍ ﺍﻹﺳﻼﻡ ﻛﻤﺎ ﻫـﻮ‪،‬‬
‫ﻓﻄﺒﻘﻮﻩ ﻛﻤﺎ ﻓﻬﻤﻮﻩ ﺩﻭﻥ ﻓﺼﻞ ﺑﲔ ﺃﺟﺰﺍﺋﻪ‪ ،‬ﺃﻭ ﺍﻧﺘﻘﺎﺀ ﻷﺣﻜﺎﻣﻪ‪ .‬ﺇ‪‬ﻢ ﺍﻫﺘﻤﻮﺍ ﻓﻘﻂ ﺑﺮﺳﺎﻟﺔ ﺍﻹﺳـﻼﻡ‪،‬‬
‫ﻓﺒﻠﻮﺭﻭﻫﺎ ﺣﻀﺎﺭﺓ ﺇﺳﻼﻣﻴﺔ ﻋﺮﻳﻘﺔ‪ ،‬ﻗﻮﺍﻣﻬﺎ ﺍﻟﻔﺮﺩ ﺍﳌﺴﻠﻢ ﺑﻘﻠﺒـﻪ‪ ،‬ﻭﺭﻭﺣـﻪ‪ ،‬ﻭﻓﻜـﺮﻩ‪ ،‬ﻭﺳـﻠﻮﻛﻪ‪،‬‬
‫ﻭﺗﻌﺎﻣﻠﻪ…ﺍﱁ‪ ،‬ﻭﱂ ﻳﺪﻋﻮﺍ ﳎﺎﻻ ﻟﻠﻔﺮﻗﺔ ﺑﻴﻨﻬﻢ‪ ،‬ﻭﱂ ﻳﺴﺘﻔﺮﻏﻮﺍ ﺟﻬﻮﺩﻫﻢ ﰲ ﺟﺪﺍﻝ ﻋﻘﻴﻢ ﺣﻮﻝ ﺗﻘﺪﱘ‬
‫ﺟﺰﺀ‪ ،‬ﺃﻭ ﺗﺮﺟﻴﺢ ﻓﺮﻉ‪ ،‬ﻛﻤﺎ ﻓﻌﻞ ﻣﺴﻠﻤﻮ ﺍﻟﻘﺮﻭﻥ ﺍﳌﺘﺄﺧﺮﺓ؛ ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﺃﺳﺎﺀﻭﺍ ﻓﻬﻢ ﺍﻹﺳﻼﻡ ‪-‬ﺇﻣـﺎ‬
‫ﻗﺼﻮﺭﺍ‪ ،‬ﺃﻭ ﺗﻘﺼﲑﺍ‪ -‬ﻓﻜﺎﻥ ﺩﻳﺪ‪‬ﻢ ﰲ ﺍﳊﻴﺎﺓ ﻣﺘﺮﺍﻭﺣﺎ ﺑﲔ ﺣﺼﺮﻫﻢ ﻟﻺﺳﻼﻡ ﰲ ﻗـﻀﻴﺔ‪ ،‬ﺃﻭ ﻣـﺴﺄﻟﺔ‬
‫ﻣﻌﻴﻨﺔ‪ ،‬ﻭﺟﻌﻠﻬﺎ ﺍﻷﺻﻞ ﺍﻟﺬﻱ ﻳﺒﻨﻮﻥ ﻋﻠﻴﻪ ﺃﺣﻜﺎﻣﻬﻢ‪ ،‬ﺑﻞ ﻭﳛﺎﻛﻤﻮﻥ ﺍﻟﻨﺎﺱ ﲨﻴﻌﺎ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﺑـﲔ ﻣـﻦ‬
‫ﳚﺴﻢ ﺍﻟﺘﻮﺍﻓﻪ‪ ،‬ﻭﻳﺼﻮﺭﻫﺎ ﺑﺄ‪‬ﺎ ﺍﻟﺪﻳﻦ ﻛﻠﻪ‪ ،‬ﻭﻫﺆﻻﺀ ﲨﻴﻌﺎ ‪-‬ﻛﻤﺎ ﻳﺆﻛﺪ ﺍﻟﻐﺰﺍﱄ‪ -‬ﺃﺳﺎﺀﻭﺍ ﻟﻺﺳﻼﻡ ﺑﺪﻝ‬
‫ﺃﻥ ﻳﻨﻔﻌﻮﻩ‪ ،‬ﻭﺃﺳﺎﺀﻭﺍ ﻷﻧﻔﺴﻬﻢ؛ ﻷ‪‬ﻢ ﺍﺑﺘﻌﺪﻭﺍ ﻋﻦ ﺍﻹﺳﻼﻡ‪.‬‬
‫ﻟﻘﺪ ﻛﺎﻥ ﺇﻧﻜﺎﺭ ﺍﻟﻐﺰﺍﱄ ﻟﺴﻠﻮﻙ ﻫﺬﻩ ﺍﻷﺻﻨﺎﻑ ﺍﻟﱵ ﻣﲏ ‪‬ﺎ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﺑﺎﺩﻳﺎ ﰲ ﻓﻜـﺮﻩ‪،‬‬
‫ﻓﻬﻮ ﱂ ﻳﺘﻮﺍﻥ ﳊﻈﺔ ﻋﻦ ﺍﻟﺘﻨﺪﻳﺪ ‪‬ﺬﻩ ﺍﻟﻨﻈﺮﺓ ﺍﳉﺰﺋﻴﺔ ﺍﻟﱵ ﺃﺻﺎﺑﺖ ﺗﺼﻮﺭﻫﻢ ﻟﻺﺳﻼﻡ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻀﻤﻮﺭ‪،‬‬
‫ﻭﺍﻻﻧﻜﻤﺎﺵ ﺍﻟﺬﻱ ﺍﻋﺘﺮﻯ ﻓﻬﻤﻬﻢ ﻟﻪ‪ ،‬ﻭﻟﻘﻀﺎﻳﺎﻩ ﺍﳌﺨﺘﻠﻔﺔ‪ ،‬ﻭﺍﻟﺬﻱ ﺟﺮ ﻋﻠﻰ ﺍﻷﻣﺔ ﻭﻳـﻼﺕ ﺍﻟﺘﺨﻠـﻒ‬
‫‪1979‬م‪ ،‬واﻟﺘﻲ ﻃﺒﻌﺖ أﻋﻤﺎﻟﻬﺎ‪ ،‬وﻧﺸﺮت ﻓﻲ اﻟﻤﺠﻠﺪ اﻟﺜﺎﻧﻲ ﻣﻦ آﺘﺎب‪ :‬اﻹﺳﻼم واﻟﺤﻀﺎرة ودور اﻟﺸﺒﺎب اﻟﻤﺴﻠﻢ‪) ،‬ط‪1406 ،02 :‬هـ‪1986 ،‬م( ص‪ .293/267:‬آﻤﺎ أﻧﻪ‬
‫ﺿﻤﻨﻬﺎ ﻓﻲ آﺘﺎﺑﻪ‪ :‬اﻟﺪﻋﻮة اﻹﺳﻼﻣﻴﺔ ﺗﺴﺘﻘﺒﻞ ﻗﺮﻧﻬﺎ اﻟﺨﺎﻣﺲ ﻋﺸﺮ‪ ،‬ﻣﺼﺮ ﺳﺎﺑﻖ‪ ،‬ص‪.92/67 :‬‬
‫) ‪ (276‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬رآﺎﺋﺰ اﻹﻳﻤﺎن ﺑﻴﻦ اﻟﻌﻘﻞ واﻟﻘﻠﺐ‪) ،‬اﻟﻘﺎهﺮة‪ ،‬دار اﻻﻋﺘﺼﺎم‪ ،‬ط‪1399 ،06:‬هـ‪1979 ،‬م( ص‪.23-22 :‬‬
‫ﺍﳊﻀﺎﺭﻱ؛ ﻷ‪‬ﻢ ﺑﺘﺼﺮﻓﺎ‪‬ﻢ ﺗﻠﻚ ﻗﺪ ﺍﻧﺴﺤﺒﻮﺍ ﻣﻦ ﻣﻴﺪﺍﻥ ﺍﻻﺗﻔﺎﻕ‪ ،‬ﻭﺍﻻﲢﺎﺩ ﺇﱃ ﻣﻴﺪﺍﻥ ﺍﻻﺧـﺘﻼﻑ‪،‬‬
‫ﻭﺍﻟﻔﺮﻗﺔ‪ ،‬ﻭﻫﻴﻬﺎﺕ ﻟﻠﺨﻼﻑ ﺃﻥ ﻳﺴﻤﺢ ﺑﻘﻴﺎﻡ ﺍﳊﻀﺎﺭﺓ‪ ،‬ﺃﻭ ﺍﻟﺘﻘﺪﻡ‪ ،‬ﻭﻫﻴﻬﺎﺕ ﳌﻦ ﳛﺎﻭﻝ ﺍﻟﻔﺼﻞ ﺑـﲔ‬
‫ﺃﺟﺰﺍﺀ ﺍﻹﺳﻼﻡ ﺃﻥ ﻳﺒﲏ ﺍﻟﺘﻘﺪﻡ‪ ،‬ﺫﻟﻚ ﺃﻥ ﺍﻹﺳﻼﻡ ﺩﻳﻦ ﻛﺎﻣﻞ ﻻ ﳝﻜﻦ ﲡﺰﻳﺌﻪ‪ ،‬ﻭ"ﺍﻟﻌﺪﻭﺍﻥ ﻋﻠﻰ ﺍﻟـﺪﻳﻦ‬
‫ﺑﺎﻻﻧﺘﻘﺎﺹ ﻣﻦ ﻣﻌﺎﳌﻪ ﻛﺎﻟﻌﺪﻭﺍﻥ ﻋﻠﻰ ﺍﻟﺪﻳﻦ ﺑﺎﻻﻓﺘﺮﺍﺀ‪ ،‬ﻭﺍﻟﺘﺰﻳﺪ‪ ،‬ﻛﻼﳘﺎ ﺑﻌﺪ ﻋﻦ ﺍﳊﻖ‪ ،‬ﻭﻇﻼﻝ ﻋـﻦ‬
‫ﺍﻟﻐﺎﻳﺔ… ﺇﻥ ﺍﻟﻮﺣﻲ ﻛﻠﻪ ﻧﻈﺎﻡ ﺇﳍﻲ ﻣﺘﻜﺎﻣﻞ ﻳﺘﺴﻢ ﺑﺎﻟﻘﺪﺍﺳﺔ‪ ،‬ﻭﺍﻟﻌﺼﻤﺔ ﰲ ﲨﻠﺘﻪ‪ ،‬ﻭﺗﻔـﺼﻴﻠﻪ‪ .‬ﻓـﻼ‬
‫ﻣﻜﺎﻥ ﻹﻃﺮﺍﺡ ﺟﺎﻧﺐ ﻣﻨﻪ‪ ،‬ﻭﺍﺻﻄﺤﺎﺏ ﺟﺎﻧﺐ ﺁﺧﺮ ﻟﻼﻫﺘﺪﺍﺀ ﻋﻠﻰ ﺩﺭﺏ ﺍﳊﻴﺎﺓ… ﻋﻨﺪﻣﺎ ﻳﺮﻛـﺐ‬
‫ﺍﻟﻄﺒﻴﺐ ﺩﻭﺍﺀ ﻣﻦ ﻋﺪﺓ ﻋﻨﺎﺻﺮ ﲟﻘﺎﺩﻳﺮ ﻣﻌﻴﻨﺔ؛ ﻓﺈﻥ ﻫﺬﺍ ﺍﻟﺪﻭﺍﺀ ﳝﺴﻲ ﻋﺪﱘ ﺍﳉﺪﻭﻯ ﺇﺫﺍ ﺫﻫﺒـﺖ ﻣﻨـﻪ‬
‫ﺑﻌﺾ ﺍﻟﻌﻨﺎﺻﺮ‪ ،‬ﺃﻭ ﺍﺿﻄﺮﺑﺖ ﻓﻴﻪ ﻧﺴﺐ ﺍﳌﻘﺎﺩﻳﺮ")‪ .(277‬ﺬﺍ ﺍﻟﻮﺻﻒ ﺣﺪﺩ ﺍﻟﻐﺰﺍﱄ ﻃﺒﻴﻌﺔ ﺍﻹﺳـﻼﻡ‪،‬‬
‫ﻭﺿﺮﻭﺭﺓ ﻓﻬﻤﻪ ﺍﻟﺴﻠﻴﻢ‪ ،‬ﺑﻞ ﺇﻧﻪ ﺃﺿﺎﻑ ﻭﺻﻔﺎ ﺁﺧﺮ‪ ،‬ﻗﺮﺏ ﺑﻪ ﺍﳌﻌﲎ ﺃﻛﺜﺮ ﺣﲔ ﺍﻋﺘﱪ ﺑﺄﻥ ﺷﻌﺐ ﺍﻹﳝﺎﻥ‬
‫"ﺗﺸﺒﻪ ﺍﻟﺴﻴﺎﺭﺓ ﺍﳌﻨﻄﻠﻘﺔ ﳍﺎ ﻫﻴﻜﻞ‪ ،‬ﻭﺇﻃﺎﺭﺍﺕ‪ ،‬ﻭﻗﻴﺎﺩﺓ‪ ،‬ﻭﻭﻗﻮﺩ‪ ،‬ﻭﻛﻮﺍﺑﺢ‪ ،‬ﻭﻣﺼﺎﺑﻴﺢ‪ ،‬ﻭﻛﺮﺍﺳﻲ‪ ،‬ﻭﻏﲑ‬
‫ﺫﻟﻚ‪ ،‬ﻭﻛﻞ ﻣﻨﻬﻤﺎ ﻟﻪ ﻭﻇﻴﻔﺘﻪ ﻭﻗﻴﻤﺘﻪ")‪.(278‬‬
‫ﻣﻦ ﻫﻨﺎ ﺃﺑﺮﺯ ﺍﻟﻐﺰﺍﱄ؛ ﺃﻥ ﺷﻌﺐ ﺍﻹﳝﺎﻥ ﰲ ﺍﻹﺳﻼﻡ ﻣﺘﻌﺪﺩﺓ‪ ،‬ﻭﻣﺘﻨﺎﺳﻘﺔ ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ‪ ،‬ﻭﺑﻌـﻀﻬﺎ‬
‫ﻳﻜﻤﻞ ﺍﻟﺒﻌﺾ ﺍﻵﺧﺮ‪ .‬ﻟﻜﻨﻬﺎ ﻣﻊ ﺫﻟﻚ ﺗﺘﻔﺎﻭﺕ ﰲ ﺩﺭﺟﺔ ﺍﳋﻄﻮﺭﺓ‪ ،‬ﻭﺍﻟﺘﺄﺛﲑ‪ .‬ﻓﻠﻴﺴﺖ ﺩﺭﺟﺔ ﺍﻟـﺮﻛﻦ‬
‫ﻛﺪﺭﺟﺔ ﺍﻟﻨﺎﻓﻠﺔ‪ ،‬ﻭﻻ ﺧﻄﻮﺭﺓ ﺗﺮﻙ ﺍﻷﺻﻞ ﻛﺨﻄﻮﺭﺓ ﺗﺮﻙ ﺍﻟﻔﺮﻉ‪ .‬ﻭﻣﻦ ﻫﻨﺎ ﺑﺎﻟﺬﺍﺕ ﻳﻠﻔـﺖ ﺍﻟﻐـﺰﺍﱄ‬
‫ﺍﻻﻧﺘﺒﺎﻩ ﺇﱃ ﻣﺎ ﻭﻗﻊ ﻣﻦ ﺑﻌﺾ ﺍﳌﺴﻠﻤﲔ؛ ﺍﻟﺬﻳﻦ ﺩﻓﻌﻬﻢ ﻓﻬﻤﻬﻢ‪ ،‬ﻭﺗـﺼﻮﺭﻫﻢ ﺍﳉﺰﺋـﻲ ﻟﻺﺳـﻼﻡ ﺇﱃ‬
‫ﺍﻻﻫﺘﻤﺎﻡ ﲜﺎﻧﺐ ﻣﻌﲔ‪ ،‬ﻭﺇﳘﺎﻝ ﺑﺎﻗﻲ ﺍﳉﻮﺍﻧﺐ‪ ،‬ﳑﺎ ﳛﺪﺙ ﻟﻪ ﺍﻣﺘﺪﺍﺩﺍ ﻛﺒﲑﺍ‪ ،‬ﻭﻃﻐﻴﺎﻧﺎ ﻭﺍﺿﺤﺎ‪ ،‬ﻭﻫﻮ ﻣﺎ‬
‫ﻧﻌﺘﻪ ‪-‬ﺍﻟﻐﺰﺍﱄ‪ -‬ﺑﺎﻟﺘﻮﺭﻡ ﺍﻟﺬﻱ ﻻ ﻓﺎﺋﺪﺓ ﺗﺮﺟﻰ ﻣﻨﻪ‪ ،‬ﺑﻞ ﺇﻧﻪ ﺍﻟﺴﺮ ﺍﻟﻜﺎﻣﻦ ﻭﺭﺍﺀ‪:‬‬
‫ﺃﻭﻻ‪ :‬ﻭﺟﻮﺩ ﻓﻘﻬﺎﺀ ﳍﻢ ﻓﻜﺮ ﺛﺎﻗﺐ‪ ،‬ﻭﻟﻴﺴﺖ ﳍﻢ ﻗﻠﻮﺏ ﺍﻟﻌﺎﺑﺪﻳﻦ‪ ،‬ﻭﻣﺘﺼﻮﻓﲔ ﳍﻢ ﻣﺸﺎﻋﺮ ﻣﻠﺘﺎﻋـﺔ‪،‬‬
‫ﻭﻟﻴﺴﺖ ﳍﻢ ﻋﻘﻮﻝ ﺍﻟﻔﻘﻬﺎﺀ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﻭﻫﻮ ﺍﻟﺴﺮ ﻭﺭﺍﺀ ﳏﺪﺛﲔ ﳛﻔﻈﻮﻥ ﺍﻟﻨﺼﻮﺹ‪ ،‬ﻭﻻ ﻳﻀﻌﻮ‪‬ﺎ ﻣﻮﺍﺿﻌﻬﺎ‪ ،‬ﻭﻻ ﳚﻴﺪﻭﻥ ﺍﻻﺳـﺘﻨﺒﺎﻁ‬
‫ﻣﻨﻬﺎ‪ ،‬ﻭﺃﺻﺤﺎﺏ ﺭﺃﻱ ﻳﻠﻤﺤﻮﻥ ﺍﳌﺼﻠﺤﺔ‪ ،‬ﻭﻻ ﳛﺴﻨﻮﻥ ﻣﺴﺎﻧﺪ‪‬ﺎ ﺑﺎﻟﻨﺺ ﺍﶈﻔﻮﻅ‪.‬‬
‫ﺛﺎﻟﺜﺎ‪ :‬ﻭﻫﻮ ﺍﻟﺴﺮ ﻭﺭﺍﺀ ﺣﻜﺎﻡ ﻳﻌﻤﻠﻮﻥ ﺣﺴﺐ ﺍﳌﻮﺍﺻﻔﺎﺕ ﺍﳌﻘﺮﺭﺓ‪ ،‬ﺭﻋﺎﺓ ﻟﻠﺠﻤﺎﻫﲑ‪ ،‬ﻭﺑﺎﻋﻬﻢ ﰲ ﺗﻘﻮﻯ‬
‫ﺍﷲ ﻗﺼﲑ‪ ،‬ﻭﻋﺎﻣﺔ ﻳﻌﻜﻔﻮﻥ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺍﻟﻔﺮﺩﻳﺔ‪ ،‬ﻓﺈﺫﺍ ﺑﻠﻎ ﺍﻷﻣﺮ ﺍﻟﻨﺼﺢ‪ ،‬ﻭﺍﻟﺰﺟﺮ‪ ،‬ﻭﺍﻷﻣﺮ‪ ،‬ﻭﺍﻟﻨﻬﻲ‪،‬‬
‫ﻭﺍﻟﺘﻌﺮﺽ ﻟﻐﻀﺐ ﺍﳊﻜﺎﻡ ﻻﺫﻭﺍ ﺑﺎﻟﺼﻤﺖ ﺍﻟﻄﻮﻳﻞ‪.‬‬
‫) ‪ (277‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﻣﻌﺮآﺔ اﻟﻤﺼﺤﻒ ﻓﻲ اﻟﻌﺎﻟﻢ اﻹﺳﻼﻣﻲ‪) ،‬اﻟﺠﺰاﺋﺮ‪ ،‬ﻣﻨﺸﻮرات اﻟﻌﺎﻟﻤﻴﺔ ﻟﻺﻋﻼم‪ ،‬د‪.‬ط‪ ،‬د‪.‬ت( ص‪.110 :‬‬
‫) ‪ (278‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻟﺪﻋﻮة اﻹﺳﻼﻣﻴﺔ ﺗﺴﺘﻘﺒﻞ ﻗﺮﻧﻬﺎ اﻟﺨﺎﻣﺲ ﻋﺸﺮ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.68:‬‬
‫ﺭﺍﺑﻌﺎ‪ :‬ﻭﻫﻮ ﺍﻟﺴﺮ ﻭﺭﺍﺀ ﺃﻧﺎﺱ ﻳﺘﻘﻨﻮﻥ ﻣﺮﺍﺳﻢ ﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﻭﻻ ﻳﻔﺮﻃﻮﻥ ﺫﺭﺓ ﰲ ﺻﻮﺭ ﺍﻟﻄﺎﻋﺎﺕ ﺍﻟـﻮﺍﺭﺩﺓ‪،‬‬
‫ﻭﻣﻊ ﺫﻟﻚ ﻻ ﻳﻌﻮﻥ ﻣﻦ ﺣﻜﻤﺘﻬﺎ ﺷﻴﺌﺎ‪ ،‬ﻭﻻ ﻳﺴﺘﻔﻴﺪﻭﻥ ﻣﻨﻬﺎ ﺧﻠﻘﺎ)‪.(279‬‬
‫ﺇ‪‬ﺎ ﻧﺘﻴﺠﺔ ﻃﺒﻴﻌﻴﺔ؛ ﻣﺴﻠﻤﻮﻥ ﳚﺴﺪﻭﻥ ﺇﺳﻼﻣﻬﻢ ﺑﺸﻜﻞ ﺟﺰﺋﻲ‪ ،‬ﻭﻳﻄﺒﻘﻮﻥ ﺗﻌﺎﻟﻴﻤﻪ ﻭﻓﻖ ﳕﻂ ﻏﲑ‬
‫ﻣﺘﻜﺎﻣﻞ؛ ﻷ‪‬ﻢ ﻓﻬﻤﻮﺍ ﺍﻹﺳﻼﻡ ﺑﺼﻮﺭﺓ ﺟﺰﺋﻴﺔ‪ ،‬ﻭﺍﻋﺘﻘﺪﻭﺍ ﺃﻥ ﺃﺧﺬﻫﻢ ﺑﺒﻌﻀﻪ‪ ،‬ﺃﻭ ﺗﺮﺟﻴﺤﻬﻢ ﳉﺎﻧﺐ ﻣﻨﻪ‬
‫ﻗﺪ ﻳﻨﻔﻌﻬﻢ‪.‬‬
‫ﻭﺑﻨﺎﺀ ﻋﻠﻰ ﺫﻟﻚ ﺃﻛﺪ ﺍﻟﻐﺰﺍﱄ؛ ﺃﻥ ﺍﻟﺘﺼﻮﺭ ﺍﳉﺰﺋﻲ ﻟﻺﺳﻼﻡ ﻛﺎﻥ ﻣﻦ ﺃﺳﺒﺎﺏ ﲣﻠﻒ ﺍﻟﻌﺎﱂ‬
‫ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺑﻞ ﺇﻧﻪ ﺟﻌﻠﻪ ﰲ ﻗﻤﺔ ﺍﻷﺳﺒﺎﺏ؛ ﻷﻧﻪ ﺃﺩﺭﻙ ﻛﻴﻒ ﺣﻘﻖ ﺍﻹﺳﻼﻡ ﻟﻠﻤﺴﻠﻤﲔ ﺍﻟﺬﻳﻦ ﻓﻬﻤﻮﻩ‬
‫ﻋﻠﻰ ﺣﻘﻴﻘﺘﻪ ﺍﻟﻜﺎﻣﻠﺔ‪ ،‬ﻭﻋﻤﻠﻮﺍ ﺑﻪ ﻛﻜﻞ ﻻ ﻳﺘﺠﺰﺃ؛ ﺃﻋﻈﻢ‪ ،‬ﻭﺃﺭﻗﻰ ﺣﻀﺎﺭﺓ ﺍﺳﺘﻤﺮﺕ ﻟﻘﺮﻭﻥ ﻃﻮﻳﻠﺔ‪،‬‬
‫ﻓﻼ ﻋﺠﺐ ﺃﻥ ﺗﺘﻬﺎﻭﻯ ﻫﺬﻩ ﺍﳊﻀﺎﺭﺓ‪ ،‬ﻭﺗﻨﺠﻠﻲ ﻣﻌﺎﳌﻬﺎ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﺃﺑﻨﺎﺅﻫﺎ ﻗﺪ ﺷﺮﺩﻭﺍ ﻋﻦ ‪‬ﺞ‬
‫ﺃﺳﻼﻓﻬﻢ‪ ،‬ﻭﺧﺎﻟﻔﻮﻫﻢ ﰲ ﻓﻬﻢ‪ ،‬ﻭﺗﻄﺒﻴﻖ ﺍﻹﺳﻼﻡ‪.‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﱐ‪ :‬ﺍﻟﺜﻘﺎﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﻃﻮﺭﻫﺎ ﺍﻟﻘﺎﺋﻢ‬
‫ﺣﲔ ﺃﺩﺭﺝ ﺍﻟﻐﺰﺍﱄ ﺿﻤﻦ ﳎﻤﻮﻉ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﺃﺩﺕ ﺇﱃ ﲣﻠﻒ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻋﺎﻣﻞ‬
‫ﺍﻟﺜﻘﺎﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﻃﻮﺭﻫﺎ ﺍﻟﻘﺎﺋﻢ؛ ﻓﺈﻥ ﺫﻟﻚ ﻛﺎﻥ ﻭﻟﻴﺪ ﺍﻗﺘﻨﺎﻋﻪ ﲟﺪﻯ ﺍﺭﺗﺒﺎﻁ ﺛﻘﺎﻓﺔ ﺃﻳﺔ ﺃﻣﺔ‪ ،‬ﲟﺴﺎﺭﻫﺎ‬
‫ﺍﳊﻀﺎﺭﻱ ﺻﻌﻮﺩﺍ‪ ،‬ﺃﻭ ﻫﺒﻮﻃﺎ‪ ،‬ﻭﻧﺎﺑﻌﺎ ﻣﻦ ﻳﻘﻴﻨﻪ ﺍﻟﺘﺎﻡ؛ ﺑﺄﻥ ﻭﺍﻗﻊ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺍﻟﺴﻨﻮﺍﺕ ﺍﻷﺧﲑﺓ‬
‫ﻭﺍﻗﻊ ﻣﺰﺭ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺳﺎﻫﻢ ‪-‬ﻭﻻ ﻳﺰﺍﻝ‪ -‬ﰲ ﺗﻜﺮﻳﺲ ﺍﻟﺘﺨﻠﻒ ﺍﳊﻀﺎﺭﻱ ﻟﻠﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﺍﻟﺴﺒﺐ ﰲ‬
‫ﺫﻟﻚ ‪-‬ﻛﻤﺎ ﻳﺮﻯ ﺍﻟﻐﺰﺍﱄ‪ -‬ﺇﳕﺎ ﻳﻌﻮﺩ ﺇﱃ ﻋﺎﻣﻠﲔ‪:‬‬
‫ﺃﺣﺪﳘﺎ‪ :‬ﺃﻥ ﺍﳌﺴﻠﻤﲔ ﻭﺭﺛﻮﺍ ﺧﻠﻴﻄﺎ ﺛﻘﺎﻓﻴﺎ ﻫﺎﺋﻼ‪ ،‬ﳝﺰﺝ ﺑﲔ ﺍﻟﺴﻠﻴﻢ‪ ،‬ﻭﺍﻟﺴﻘﻴﻢ‪ ،‬ﻭﻳﻌﺞ ﲟﻌﺎﺭﻑ ﺩﻳﻨﻴﺔ‬
‫ﻣﺘﺮﺍﻭﺣﺔ ﺑﲔ ﺍﻟﻘﻮﺓ‪ ،‬ﻭﺍﻟﻀﻌﻒ‪ ،‬ﻭﺍﻛﺘﻔﻮﺍ ﺑﺄﺧﺬﻩ ﻛﻤﺎ ﻫﻮ‪ ،‬ﺩﻭﻥ ﺃﻥ ﳝﺤﺼﻮﻩ‪ ،‬ﺃﻭ ﻳﻨﻘﻮﻩ ﳑﺎ ﻋﻠﻖ ﺑﻪ ﻣﻦ‬
‫ﺷﻮﺍﺋﺐ ﳐﺘﻠﻔﺔ‪.‬‬
‫ﺛﺎﻧﻴﻬﻤﺎ‪ :‬ﺃﻥ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺗﻌﺮﺿﺖ ﻷﻣﻮﺍﺝ ﻣﻦ ﺍﻟﻐﺰﻭ ﺍﻟﺜﻘﺎﰲ ﺍﻟﺬﻱ ﺍﻧﺘﻬﺰ ﻓﺮﺻﺔ ﺍﳓﻼﻝ ﺍﻟﺸﺨﺼﻴﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻓﺤﺎﻭﻝ ﺟﻌﻞ ﺍﳍﺰﳝﺔ ﺍﻟﻌﺴﻜﺮﻳﺔ ﺍﺭﺗﺪﺍﺩﺍ ﻋﺎﻣﺎ ﻋﻦ ﺍﻹﺳﻼﻡ)‪(280‬ﻋﻦ ﻃﺮﻳﻖ ﻓﺮﺿﻪ ﻷﳕﺎﻃـﻪ‬
‫ﺍﻟﺜﻘﺎﻓﻴﺔ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺍﺧﺘﺮﺍﻗﻪ ﳍﺎ ﻓﻜﺮﻳﺎ‪ ،‬ﻭﺛﻘﺎﻓﻴﺎ‪ ،‬ﺃﻭ ﺗﺸﻮﻳﻪ ﻣﻌﺎﳌﻬﺎ ﺍﻟﺜﻘﺎﻓﻴﺔ‪ ،‬ﻭﺗﺮﻛﻬﺎ ﺑﺪﻭﻥ ﺃﻱ ﺍﻧﺘﻤﺎﺀ‪.‬‬
‫ﻭﳌﺎ ﻛﺎﻥ ﺍﳊﺪﻳﺚ ﰲ ﻫﺬﺍ ﺍﳌﺒﺤﺚ ﻣﻨﺪﺭﺟﺎ ﺿﻤﻦ ﺍﻷﺳﺒﺎﺏ ﺍﻟﺪﺍﺧﻠﻴﺔ؛ ﻓﺈﻧﲏ ﺳﺄﻛﺘﻔﻲ ﺑﺘﻨﺎﻭﻝ‬
‫ﺍﻟﻌﺎﻣﻞ ﺍﻷﻭﻝ؛ ﻭﻫﻮ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳌﻮﺭﻭﺛﺔ‪ .‬ﻭﺃﺭﺟﺊ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﻟﻐﺰﻭ ﺍﻟﺜﻘﺎﰲ ﺇﱃ ﺍﳌﺒﺤﺚ ﺍﳌﻮﺍﱄ‬
‫ﺿﻤﻦ ﺍﻷﺳﺒﺎﺏ ﺍﳋﺎﺭﺟﻴﺔ ﻟﺘﺨﻠﻒ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪.‬‬
‫) ‪ (279‬اﻟﻤﺼﺪر اﻟﺴﺎﺑﻖ‪ ،‬ص‪.70-69 :‬‬
‫) ‪ (280‬أﻧﻈﺮ‪ :‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﻋﻠﻞ وأدوﻳﺔ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.185 :‬‬
‫ﻳﺮﻯ ﺍﻟﻐﺰﺍﱄ؛ ﺃﻥ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﻘﺎﺋﻤﺔ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﺣﺎﻟﻴﺎ ﻛﺮﺳﺖ ﲣﻠﻔﻪ ﺑﺸﻜﻞ‬
‫ﻛﺒﲑ؛ ﻷ‪‬ﺎ ﻭﺭﺛﺖ ﺛﻘﺎﻓﺔ ﻫﺎﺋﻠﺔ‪ ،‬ﻭﻟﻜﻨﻬﺎ ﻏﲑ ﻧﻘﻴﺔ‪ .‬ﺇ‪‬ﺎ ﺧﻠﻴﻂ ﻳﻀﻢ ﻋﻨﺎﺻﺮ ﻛﺜﲑﺓ ﻏﲑ ﻣﺘﺠﺎﻧﺴﺔ‪ ،‬ﻓﻬﻲ‬
‫"ﲢﻤﻞ ﳐﻠﻔﺎﺕ ﺍﻟﻘﺮﻭﻥ ﺍﳌﺎﺿﻴﺔ‪ ،‬ﲟﺎ ﻓﻴﻬﺎ ﻣﻦ ﻗﻮﺓ‪ ،‬ﻭﺿﻌﻒ‪ ،‬ﻭﺍﺳﺘﻘﺎﻣﺔ‪ ،‬ﻭﻋﻮﺝ‪ ،‬ﻭﺃﺧﻼﻃﺎ ﻻ ﺣﺼﺮ ﳍﺎ‬
‫ﻣﻦ ﺃﻓﻜﺎﺭ‪ ،‬ﻭﻣﺬﺍﻫﺐ ﺗﻔﺘﻘﺮ ﺇﱃ ﺍﻟﺘﻤﺤﻴﺺ‪ ،‬ﻭﺗﻔﺮﺽ ﻋﻠﻴﻨﺎ ﻣﻴﺰ ﺍﳋﺒﻴﺚ ﻣﻦ ﺍﻟﻄﻴﺐ")‪ ،(281‬ﻭﻳﺴﺘﺤﻴﻞ‬
‫ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﺃﻥ ﻳﻨﻬﻀﻮﺍ ﺣﻀﺎﺭﻳﺎ ﻭﺭﺻﻴﺪﻫﻢ ﺍﻟﺜﻘﺎﰲ ‪‬ﺬﺍ ﺍﳌﺴﺘﻮﻯ ﺍﳌﺘﺮﺍﻭﺡ ﺑﲔ ﺍﻟﻀﻤﻮﺭ‪،‬‬
‫ﻭﺍﻻﻋﺘﻼﻝ‪ ،‬ﻭﺃﻋﺮﺍﺽ ﺍﳌﺮﺽ ﻻ ﺗﻔﺘﺄ ﲡﺘﺎﺡ ﻛﻴﺎ‪‬ﻢ ﺍﻟﻔﻜﺮﻱ‪ ،‬ﻣﻌﻜﺮﺓ ﺃﺟﻮﺍﺀﻩ‪ ،‬ﻭﻣﺒﺪﺩﺓ ﺻﻔﻮﻩ‪ ،‬ﻓﺈﻥ‬
‫"ﺍﻟﺬﻱ ﻳﻐﻠﻐﻞ ﺍﻟﻨﻈﺮ ﰲ ﻋﻠﻞ ﻫﺬﻩ ﺍﻷﻣﺔ ﻳﻠﺤﻆ ﻋﻠﻰ ﻋﺠﻞ؛ ﺃ‪‬ﺎ ﺗﺘﻨﻔﺲ ﰲ ﺟﻮ ﻓﻜﺮﻱ ﺧﺎﻧﻖ‪ ،‬ﻭﺃﻥ‬
‫ﺗﻐﺬﻳﺘﻬﺎ ﺍﻟﻨﻔﺴﻴﺔ‪ ،‬ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﺍﻟﻌﻘﻠﻴﺔ‪ ،‬ﻭﺍﻟﻌﺎﻃﻔﻴﺔ ﺭﺩﻳﺌﺔ ﺃﺷﺪ ﺍﻟﺮﺩﺍﺀﺓ‪ ،‬ﻭﻫﻲ ﺗﻐﺬﻳﺔ ﻻ ﺗﻔﻘﺪ ﻓﺤﺴﺐ‬
‫ﻋﻨﺎﺻﺮ ﺣﻴﻮﻳﺔ ﻣﻬﻤﺔ‪ ،‬ﺑﻞ ﺇﻥ ﰲ ﺑﻌﺾ ﺃﺟﺰﺍﺋﻬﺎ ﻋﻔﻮﻧﺔ‪ ،‬ﻭﰲ ﺍﻟﺒﻌﺾ ﺍﻵﺧﺮ ﲰﻮﻣﺎ")‪.(282‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻨﻘﻴﺔ‪ ،‬ﺍﻟﺮﺷﻴﺪﺓ ﻣﻬﺪﺍ ﻟﻘﻴﺎﻡ ﺍﳊﻀﺎﺭﺍﺕ‪ ،‬ﻭﻣﻨﺒﻌﺎ ﻟﺴﻴﺎﺩﺓ ﺭﻭﺡ ﺍﻟﺘﻘﺪﻡ‪،‬‬
‫ﻭﺍﻻﺯﺩﻫﺎﺭ؛ ﻓﺈﻥ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﺸﺎﺋﺒﺔ‪ ،‬ﺍﳌﻌﺘﻠﺔ ‪-‬ﻻ ﳏﺎﻟﺔ‪ -‬ﺳﺘﺠﺴﺪ ﺍﻟﺘﺨﻠﻒ‪ ،‬ﻭﺍﻻﳓﻄﺎﻁ ﺍﳊﻀﺎﺭﻱ‪،‬‬
‫ﻭﺍﻻﺑﺘﻌﺎﺩ ﺍﻷﻛﻴﺪ ﻋﻦ ﻣﺴﺎﺭ ﺍﻟﺘﻘﺪﻡ ﰲ ﺃﻱ ﳎﺘﻤﻊ ﻳﻀﻤﻬﺎ‪ ،‬ﻭﻳﺴﻤﺢ ﺑﺴﺮﻳﺎ‪‬ﺎ ﺑﲔ ﺟﻨﺒﺎﺗﻪ‪ .‬ﻭﻋﻠﺔ ﺫﻟﻚ‬
‫ﺇﳕﺎ ﺗﻜﻤﻦ ﰲ ﻗﻴﻤﺔ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﱵ ﲢﻤﻠﻬﺎ ﻫﺬﻩ ﺍﻟﺜﻘﺎﻓﺔ‪ ،‬ﺇﺫ ﺍﻷﺻﻞ ﺃﻥ ﺗﻜﻮﻥ ﻣﻮﺟﻬﺔ ﻟﻠﻌﻘﻞ ﳓﻮ ﺍﻟﺘﺄﻣﻞ‪،‬‬
‫ﻭﺍﻟﺘﻔﻜﺮ‪ ،‬ﻭﺍﻟﺘﺪﺑﺮ‪ ،‬ﻭﻣﻮﺟﻬﺔ ﻟﻠﺮﻭﺡ ﳓﻮ ﺍﻹﳝﺎﻥ ﺍﻟﺮﺍﺳﺦ‪ ،‬ﻭﺍﻟﻘﻮﻱ‪ ،‬ﻭﺩﺍﻋﻴﺔ ﳍﻤﺎ ﻣﻌﺎ ‪-‬ﺍﻟﻌﻘﻞ‪،‬‬
‫ﻭﺍﻟﺮﻭﺡ‪ -‬ﺇﱃ ﺍﻻﻧﻄﻼﻕ ﳓﻮ ﺇﺣﺮﺍﺯ ﻣﺮﺿﺎﺓ ﺍﷲ ‪ ،Ι‬ﺑﺈﻋﻤﺎﺭ ﺍﻷﺭﺽ‪ ،‬ﻭﺃﺩﺍﺀ ﻣﻬﻤﺔ ﺍﻻﺳﺘﺨﻼﻑ ﺍﻹﻧﺴﺎﱐ‬
‫ﻓﻴﻪ ﻋﻠﻰ ﺃﰎ ﻭﺟﻪ‪ ،‬ﻭﺍﻷﺻﻞ؛ ﺃﻥ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻛﺎﻧﺖ ﺭﺍﺋﺪﺓ ﰲ ﻫﺬﺍ ﺍﺠﻤﻟﺎﻝ ﺩﻭﻥ ﺃﻥ ﻳﻀﺎﻫﻴﻬﺎ ﺃﻱ‬
‫ﻓﻜﺮ‪ ،‬ﺃﻭ ﺩﻳﻦ‪ ،‬ﺃﻭ ﺍﲡﺎﻩ؛ ﻷﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻭﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﺍﻟﺸﺮﻳﻔﺔ‪ ،‬ﺗﻀﻤﻨﺎ ﻣﻨﻬﺠﺎ ﻓﺮﻳﺪﺍ ﰲ ﺍﻟﻨﻬﻮﺽ‬
‫ﺍﳊﻀﺎﺭﻱ؛ ﱂ ﻳﻬﻤﻞ ﺃﻳﺔ ﺟﻬﺔ‪ ،‬ﻭﱂ ﻳﺘﻨﺎﺱ ﺃﻱ ﻃﺮﻑ‪ ،‬ﻭﻛﺎﻧﺖ ﺗﻮﺟﻴﻬﺎﺗﻪ ﻟﻺﻧﺴﺎﻥ ﻋﻈﻴﻤﺔ‪ ،‬ﺑﺪﺕ‬
‫ﲦﺮﺍ‪‬ﺎ ﰲ ﺍﻟﺼﺪﺭ ﺍﻷﻭﻝ ﻣﻦ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺣﲔ ﲤﻜﻦ ﺍﳌﺴﻠﻤﻮﻥ ﻣﻦ ﺗﺸﻴﻴﺪ ﺣﻀﺎﺭﺓ ﻛﺎﻧﺖ‪ ،‬ﻭﻻ‬
‫ﺗﺰﺍﻝ ﻋﻈﻴﻤﺔ‪ ،‬ﻟﻌﻤﻠﻬﻢ ﻋﻠﻰ ﺇﺭﺳﺎﺀ ﻣﺎ ﺗﻠﻘﻮﻩ ﻣﻦ ﺃﻫﻢ‪ ،‬ﻭﺃﻧﻘﻰ ﻣﺼﺪﺭﻳﻦ؛ ﻛﺘﺎﺏ ﺍﷲ ‪ ،Ι‬ﻭﺳﻨﺔ ﺭﺳﻮﻟﻪ‬
‫‪.ε‬‬
‫ﻟﻜﻦ ﺍﻟﺬﻱ ﺣﺪﺙ ﻋﻠﻰ ﻣﺮ ﺍﻟﺴﻨﲔ؛ ﻫﻮ ﺍﳊﻴﺎﺩ ﻋﻦ ﺍﻟﻨﻬﺞ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﻭﺍﻻﳓﺮﺍﻑ ﻋﻦ ﺍﻟﺴﻴﺎﻕ‬
‫ﺍﻟﻨﺎﺟﺢ‪ ،‬ﻓﻜﺎﻧﺖ ﺍﻟﻨﺘﻴﺠﺔ ﺗﺸﻜﻞ ﺭﺻﻴﺪ ﺛﻘﺎﰲ ﳐﺘﻠﻂ‪ ،‬ﻓﻴﻪ ﻣﻦ ﺍﻟﺼﺤﻴﺢ ﻣﺎ ﳚﺐ ﺍﻻﺣﺘﻔﺎﻅ ﺑﻪ‪،‬‬
‫ﻭﺇﺣﻴﺎﺅﻩ‪ ،‬ﻭﺗﻌﻬﺪﻩ ﺑﺎﻟﺮﻋﺎﻳﺔ‪ ،‬ﻭﺍﻻﻫﺘﻤﺎﻡ؛ ﻭﻓﻴﻪ ﻣﻦ ﺍﻟﺴﻘﻴﻢ ﻣﺎ ﻳﻮﺟﺐ ﻃﺮﺣﻪ‪ ،‬ﻭﺍﻟﺘﺨﻠﺺ ﻣﻨﻪ‪ ،‬ﻭﻓﻴﻪ ﻣﻦ‬
‫) ‪ (281‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻟﺪﻋﻮة اﻹﺳﻼﻣﻴﺔ ﺗﺴﺘﻘﺒﻞ ﻗﺮﻧﻬﺎ اﻟﺨﺎﻣﺲ ﻋﺸﺮ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.71 :‬‬
‫) ‪ (282‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬آﻴﻒ ﻧﻔﻬﻢ اﻹﺳﻼم‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.08 :‬‬
‫ﺍﳌﻌﺘﻞ ﻣﺎ ﻳﻮﺟﺐ ﺇﺻﻼﺣﻪ‪ ،‬ﻭﺟﱪﻩ‪ .‬ﻟﻜﻦ ﺷﻴﺌﺎ ﻣﻦ ﺫﻟﻚ ﱂ ﳛﺪﺙ‪ ،‬ﻭﺍﻛﺘﻔﻰ ﻣﺴﻠﻤﻮ ﺍﻟﻘﺮﻭﻥ ﺍﻷﺧﲑﺓ‬
‫ﺑﺈﺣﻴﺎﺋﻪ ﻛﻤﺎ ﻫﻮ‪ ،‬ﻭﺃﺧﺬﻩ ﻋﻠﻰ ﺻﻮﺭﺗﻪ‪ ،‬ﺩﻭﻥ ﲤﺤﻴﺺ‪ ،‬ﻭﻻ ﺗﻨﻘﻴﺔ‪.‬‬
‫ﻭﻗﺪ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﺜﻘﺎﻓﺔ ﺍﳌﺸﻮﻫﺔ ﻣﺼﺪﺭﺍ ﻹﺻﺎﺑﺔ ﺍﳌﺴﻠﻤﲔ ﲟﺠﻤﻮﻋﺔ ﻣﻦ ﺍﻟﻌﻠﻞ‪ ،‬ﻭﺍﻷﻣﺮﺍﺽ‬
‫ﻋﱪ ﺍﻟﺘﺎﺭﻳﺦ‪ ،‬ﻭﻫﻲ ﰲ ﻧﻈﺮ ﺍﻟﻐﺰﺍﱄ ﺗﺘﻤﺜﻞ ﻓﻴﻤﺎ ﻳﺄﰐ‪:‬‬
‫ﺃﻭﻻ‪ :‬ﺃﺻﻴﺐ ﺍﳌﺴﻠﻤﻮﻥ ﲟﺮﺽ ‪-‬ﻣﻨﺬ ﺯﻣﻦ ﻃﻮﻳﻞ‪ -‬ﻭﻫﻮ ﺗﻘﻌﺮﻫﻢ ﰲ ﺩﺭﺍﺳﺔ ﻣﺎ ﻭﺭﺍﺀ ﺍﳌﺎﺩﺓ؛ ﺃﻱ ﻣﻴﻠﻬﻢ‬
‫ﺍﻟﺸﺪﻳﺪ ﺇﱃ ﺗﺮﻛﻴﺰ ﺩﺭﺍﺳﺘﻬﻢ‪ ،‬ﻭﺗﻌﻤﻴﻖ ﺍﻫﺘﻤﺎﻣﻬﻢ ﰲ ﲝﻮﺙ ﻋﻘﻴﻤﺔ‪ ،‬ﻛﺎﻧﺖ ﻧﺘﻴﺠﺘﻬﺎ ﺍﻟﻮﺣﻴﺪﺓ ﺗﻌﺠﻴﺰ‬
‫ﺍﻟﻌﻘﻞ ﺍﻹﺳﻼﻣﻲ ﻋﻦ ﺍﻟﺒﺤﻮﺙ ﺍﳌﺎﺩﻳﺔ‪ ،‬ﻭﺣﺮﻣﺎﻧﻪ ﻣﻦ ﺣﺴﻦ ﺍﻹﻓﺎﺩﺓ ﻣﻨﻬﺎ‪ .‬ﺇﺫ ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﻛﻮﻥ ﻋﺎﱂ‬
‫ﺍﳋﻠﻖ‪ ،‬ﻭﺍﻟﺴﻠﻮﻙ‪ ،‬ﻭﻋﺎﱂ ﺍﻟﻌﻘﻴﺪﺓ‪ ،‬ﻭﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﻭﻋﺎﱂ ﺍﻟﻘﻀﺎﺀ‪ ،‬ﻭﺍﻟﺘﺸﺮﻳﻊ ﻗﺎﺋﻤﺎ ﻋﻠﻰ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ‬
‫ﺍﶈﻜﻤﺔ ﻭﺣﺪﻫﺎ‪ ،‬ﻭﻳﺒﻘﻰ ﺍﳌﺘﺸﺎﺑﻪ ‪-‬ﺫﺍﺕ ﺍﷲ‪ ،‬ﻭﺻﻔﺎﺗﻪ‪ -‬ﳎﺎﻻ ﻻ ﻗﺪﺭﺓ ﻟﻠﻌﻘﻞ ﺍﻹﻧﺴﺎﱐ ﻋﻠﻰ ﲝﺜﻪ‪،‬‬
‫ﻭﺇﺩﺭﺍﻛﻪ‪.‬‬
‫ﺇﻻ ﺃﻥ ﺍﳌﺴﻠﻤﲔ ﺧﺎﻟﻔﻮﺍ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ‪-‬ﻋﻦ ﻗﺼﻮﺭ ﺃﻭ ﺗﻘﺼﲑ‪ ،-‬ﻭﺑﺪﻝ ﺃﻥ ﻳﻜﺮﺳﻮﺍ ﻋﻘﻮﳍﻢ‪،‬‬
‫ﻭﺗﻔﻜﲑﻫﻢ ﰲ ﺗﺄﻣﻞ ﺍﻟﻜﻮﻥ‪ ،‬ﻭﺗﺪﺑﺮ ﺁﻳﺎﺗﻪ‪ ،‬ﻭﺍﻟﻨﻈﺮ ﰲ ﻋﻈﻤﺘﻪ ﻹﺩﺭﺍﻙ ﻋﻈﻤﺔ‪ ،‬ﻭﻗﺪﺭﺓ ﺍﳋﺎﻟﻖ ﻟﻪ‪،‬‬
‫ﻭﺍﻟﺴﻌﻲ ﳓﻮ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﺍﻟﺒﺤﺚ ﺍﳌﻔﻴﺪ؛ ﻓﺈ‪‬ﻢ ﺣﺼﺮﻭﺍ ﺃﻭﻗﺎ‪‬ﻢ‪ ،‬ﻭﳎﻬﻮﺩﺍ‪‬ﻢ ﰲ ﲝﺚ ﻗﻀﺎﻳﺎ ﻫﺎﻣﺸﻴﺔ‪،‬‬
‫ﺗﺎﺭﻛﲔ ﳎﺎﻝ ﺍﻻﻛﺘﺸﺎﻑ ﺍﻟﻌﻠﻤﻲ‪ ،‬ﻭﻣﺴﺎﺭ ﺍﻟﺘﻘﺪﻡ ﺍﳊﻀﺎﺭﻱ ﻟﻐﲑﻫﻢ ﻣﻦ ﺍﻟﺸﻌﻮﺏ؛ ﺍﻟﱵ ﱂ ﺗﻀﻴﻊ‬
‫ﺍﻟﻮﻗﺖ‪ ،‬ﻭﻻ ﺍﳉﻬﺪ ﻓﻜﺎﻧﺖ ﺟﺪﻳﺮﺓ ﺑﻘﻴﺎﺩﺓ ﺍﻟﻌﺎﱂ‪ ،‬ﻭﺻﺪﺍﺭﺗﻪ)‪.(283‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﻻﺣﻆ ﺍﻟﻐﺰﺍﱄ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﻣﻴﻼ ﻛﺒﲑﺍ ﰲ ﺩﺭﺍﺳﺎ‪‬ﻢ ﺍﻟﺪﻳﻨﻴﺔ ﺇﱃ ﺍﻟﺸﺮﻭﺡ ﺍﻟﻨﻈﺮﻳﺔ‪ ،‬ﻭﺗﺮﻛﻬﻢ‬
‫ﻟﻠﺤﺮﻛﺔ‪ ،‬ﻭﺍﻟﻔﺎﻋﻠﻴﺔ ﰲ ﺷﱴ ﻣﻴﺎﺩﻳﻦ ﺍﳊﻴﺎﺓ؛ ﻭﻫﻮ ﻋﻴﺐ ﻓﺎﺩﺡ ﺃﺻﺎﺏ ﺛﻘﺎﻓﺘﻬﻢ ﺑﺎﺧﺘﻼﻝ ﺗﻮﺍﺯ‪‬ﺎ‪ ،‬ﺇﺫ‬
‫ﺭﺟﺢ ﺟﺎﻧﺐ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻋﻠﻰ ﺑﺎﻗﻲ ﺍﳉﻮﺍﻧﺐ ﺍﻟﻌﻤﻠﻴﺔ‪ .‬ﻭﻗﺪ ﺃﺷﺎﺭ ﺍﻟﻐﺰﺍﱄ ﺇﱃ ﺍﻹﺳﻬﺎﺏ ﺍﻟﻜﺒﲑ ﺍﻟﺬﻱ ﻗﺎﻡ‬
‫ﺑﻪ ﺍﳌﺴﻠﻤﻮﻥ ﰲ ﻣﺆﻟﻔﺎ‪‬ﻢ‪ ،‬ﻭﺷﺮﻭﺣﺎ‪‬ﻢ ﺣﻮﻝ ﺍﻟﻄﻬﺎﺭﺓ‪ ،‬ﻭﺍﻟﺼﻼﺓ‪ ،‬ﻭﺍﳊﺞ ﺣﱴ ﻛﺎﺩﺕ ﺗﺴﺘﻐﺮﻕ ﻛﻞ‬
‫ﺃﻋﻤﺎﺭﻫﻢ‪ .‬ﻣﺆﻛﺪﺍ؛ ﺃﻥ "ﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﻋﻠﻮﻣﻬﺎ ﻟﻴﺴﺖ ﲝﺮﺍ ﻃﺎﻣﺎ ﻻ ﺳﺎﺣﻞ ﻟﻪ‪ ،‬ﺇ‪‬ﺎ ﰲ ﺩﻳﻨﻨﺎ ﺳﻬﻠﺔ ﺍﻟﻔﻬﻢ‪،‬‬
‫ﻭﺍﻷﺩﺍﺀ")‪ .(284‬ﻭﺳﻠﻔﻨﺎ ﺍﻟﻌﻈﻴﻢ ‪-‬ﻛﻤﺎ ﻳﺆﻛﺪ ﺍﻟﻐﺰﺍﱄ‪ -‬ﱂ ﻳﻜﻦ ﻳﺴﺘﻔﺮﻍ ﺟﻬﺪﻩ ﰲ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ‪-‬ﻛﻤﺎ‬
‫ﻓﻌﻞ ﺍﳌﺘﺄﺧﺮﻭﻥ‪ -‬ﺑﻞ ﺇﻧﻪ "ﻛﺎﻥ ﻳﺘﻌﻠﻢ ﺩﻳﻨﻪ ﰲ ﺳﺎﻋﺎﺕ ﻗﻼﺋﻞ‪ ،‬ﰒ ﻳﺸﻖ ﻣﻴﺎﺩﻳﻦ ﺍﳊﻴﺎﺓ ﺑﻪ ﻣﺴﺘﺒﻄﻨﺎ ﺭﻭﺣﻪ‬
‫ﻣﻨﻄﻠﻘﺎ ﺇﱃ ﺃﻫﺪﺍﻓﻪ ﰲ ﺟﺪ‪ ،‬ﻭﺻﺪﻕ")‪ ،(285‬ﻭﻫﻮ ﻣﺎ ﻛﻔﻞ ﻟﻪ ﻗﻴﺎﺩﺓ ﺍﻟﺒﺸﺮﻳﺔ ﻗﺎﻃﺒﺔ ﺁﻧﺬﺍﻙ‪.‬‬
‫) ‪ (283‬أﻧﻈﺮ‪ :‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻟﺪﻋﻮة اﻹﺳﻼﻣﻴﺔ ﺗﺴﺘﻘﺒﻞ ﻗﺮﻧﻬﺎ اﻟﺨﺎﻣﺲ ﻋﺸﺮ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.72 :‬‬
‫) ‪ (284‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﻣﺸﻜﻼت ﻓﻲ ﻃﺮﻳﻖ اﻟﺤﻴﺎة اﻹﺳﻼﻣﻴﺔ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.34 :‬‬
‫) ‪ (285‬اﻟﻤﺼﺪرﻧﻔﺴﻪ‪ ،‬اﻟﺼﻔﺤﺔ ﻧﻔﺴﻬﺎ‪.‬‬
‫‪‬ﺬﺍ ﺍﻻﳓﺮﺍﻑ ﻋﻦ ‪‬ﺞ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ ﺍﻧﻜﺐ ﺍﳌﺴﻠﻤﻮﻥ ﻋﻠﻰ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﺪﻳﻨﻴﺔ‪ ،‬ﻭﺃﻏﻔﻠﻮﺍ‬
‫ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﳌﺪﻧﻴﺔ‪ ،‬ﻧﺎﻫﻴﻚ ﻋﻦ ﺗﻔﻌﻴﻠﻬﺎ‪ ،‬ﻭﺍﻟﺒﺤﺚ ﻓﻴﻬﺎ‪ .‬ﻣﻌﺘﻘﺪﻳﻦ ﺃﻥ ﺫﻟﻚ ﻫﻮ ﺍﳌﻨﻬﺞ ﺍﻟﺴﻠﻴﻢ‪ ،‬ﻭﺍﻟﺪﺭﺏ‬
‫ﺍﻟﻘﻮﱘ ﻟﻨﻴﻞ ﺭﺿﻮﺍﻥ ﺍﷲ ‪ ،Ι‬ﻭﺍﻟﻔﻮﺯ ﲜﻨﺎﻧﻪ‪ ،‬ﻓﻜﺎﻥ ﺍﻧﺸﻐﺎﳍﻢ ﻋﻦ ﺍﳊﻴﺎﺓ ﺑﺎﻵﺧﺮﺓ‪ ،‬ﻭﺍﺑﺘﻌﺎﺩﻫﻢ ﻋﻦ ﺍﻟﻌﻤﻞ‪،‬‬
‫ﻭﺍﻹﻧﺘﺎﺝ ﺳﺒﺒﺎ ﻛﺎﻓﻴﺎ ﻹﺑﻌﺎﺩﻫﻢ ﻋﻦ ﺭﻛﺐ ﺍﳊﻀﺎﺭﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ)‪.(286‬‬
‫ﺛﺎﻟﺜﺎ‪ :‬ﻣﻦ ﺍﻟﻌﻠﻞ ﺍﻟﱵ ﺗﻌﺮﺿﺖ ﳍﺎ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻛﺬﻟﻚ‪ ،‬ﻃﺮﻕ ﺍﻟﺘﺪﺭﻳﺲ ﺍﻟﱵ ﻟﻘﻨﺖ ﻟﻠﻤﺴﻠﻤﲔ‪،‬‬
‫ﻭﺍﻟﱵ ﺃﳘﻠﺖ ﺃﻣﺮﺍ ﺃﺳﺎﺳﻴﺎ‪ ،‬ﻭﱂ ﺗﺄﺧﺬﻩ ﺑﻌﲔ ﺍﻻﻋﺘﺒﺎﺭ؛ ﻭﻫﻮ ﻭﺟﻮﺩ ﻓﺎﺭﻕ ﻭﺍﺿﺢ ﺑﲔ ﺍﻟﻌﻮﺍﻡ‪ ،‬ﻭﺑﲔ‬
‫ﺍﳋﻮﺍﺹ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻤﻮﻧﻪ‪ .‬ﻓﺈﻥ ﺍﻟﻌﻮﺍﻡ ‪-‬ﻛﻤﺎ ﻳﺮﻯ ﺍﻟﻐﺰﺍﱄ‪ -‬ﻳﻜﻔﻲ ﺃﻥ ﻳﻨﺎﻟﻮﺍ ﺩﺭﺟﺔ ﻣﻦ ﺍﻟﺘﺜﻘﻴﻒ ﺍﻟﻌﺎﻡ‬
‫ﺑﺘﻠﻘﻴﻨﻬﻢ ﺳﻨﻨﺎ ﺗﺼﺤﺢ ﳍﻢ ﻭﺟﻬﺘﻬﻢ ﰲ ﺍﳊﻴﺎﺓ‪ ،‬ﺃﻣﺎ ﺃﻥ ﺗﺪﺭﺱ ﳍﻢ ﺃﺣﺎﺩﻳﺚ ﻧﺒﻮﻳﺔ ﻫﻲ ﰲ ﻣﻌﻨﺎﻫﺎ‪،‬‬
‫ﻭﺣﻘﻴﻘﺘﻬﺎ ﻓﻮﻕ ﻃﺎﻗﺘﻬﻢ ﺍﻟﺬﻫﻨﻴﺔ‪ ،‬ﻓﻠﻴﺲ ﻣﻦ ﺍﳊﻜﻤﺔ؛ ﻷﻧﻪ ﻳﺒﻠﺒﻞ ﺃﻓﻜﺎﺭﻫﻢ‪ ،‬ﻭﻳﻮﺭﺛﻬﻢ ﺷﻴﺌﺎ ﻣﻦ ﺍﳋﺪﺭ‪،‬‬
‫ﻭﺍﻻﺳﺘﺮﺧﺎﺀ ﺑﻌﺪ ﺃﻥ ﻳﺘﻮﺍﺭﺛﻮﺍ؛ ﺑﺄﻥ ﲰﺎﻉ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻋﺒﺎﺩﺓ‪.‬‬
‫ﻭﺑﺎﻟﺘﺎﱄ ﻓﺈﻥ ﺍﻟﻐﺰﺍﱄ ﻳﺮﻯ ﺗﻠﻘﲔ ﺑﻌﺾ ﺍﻷﺣﺎﺩﻳﺚ ﻟﻠﺨﻮﺍﺹ ﺩﻭﻥ ﺍﻟﻌﻮﺍﻡ؛ ﻷ‪‬ﻢ ﻣﻄﺎﻟﺒﻮﻥ‬
‫ﺑﺎﻟﺘﻐﻠﻐﻞ ﰲ ﳐﺘﻠﻒ ﺍﻟﻘﻀﺎﻳﺎ‪ ،‬ﻭﺍﻷﻭﱃ ﺑﺎﻟﻨﺴﺒﺔ ﻟﺘﺪﺭﻳﺲ ﺍﻟﻌﻮﺍﻡ ﺻﺮﻓﻬﻢ ﻋﻦ ﻫﺬﻩ ﺍﻷﻣﻮﺭ‪ ،‬ﻭﺩﻓﻌﻬﻢ ﺇﱃ‬
‫ﺍﺳﺘﺜﻤﺎﺭ ﺟﻬﻮﺩﻫﻢ‪ ،‬ﻭﺃﻭﻗﺎ‪‬ﻢ ﰲ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﺍﻹﺗﻘﺎﻥ‪ ،‬ﻭﺍﻹﺑﺪﺍﻉ)‪.(287‬‬
‫ﺭﺍﺑﻌﺎ‪ :‬ﻣﻦ ﺍﻟﻌﻠﻞ ﺍﻟﻘﺪﳝﺔ‪ ،‬ﻭﺍﳌﺴﺘﻤﺮﺓ ﺇﱃ ﺍﻟﻴﻮﻡ ﺍﻟﺴﻌﻲ ﺇﱃ ﺇﺿﻌﺎﻑ ﺍﻟﺪﻳﻦ ﺑﺈﺿﻌﺎﻑ ﺃﻫﻠﻪ‪ ،‬ﻭﻃﺎﻟﺒﻴﻪ‪،‬‬
‫ﻓﻜﻤﺎ ﻳﻘﻮﻝ ﺍﻟﻐﺰﺍﱄ‪" :‬ﺃﻟﻒ ﺍﳌﺴﻠﻤﻮﻥ ﺃﻥ ﳛﻔﻆ ﺍﻟﻘﺮﺁﻥ ﻟﻸﻃﻔﺎﻝ‪ ،‬ﻭﺃﻟﻔﻮﺍ ﺃﻥ ﻳﻮﺟﻪ ﻟﻠﺘﻌﻠﻴﻢ ﺍﻟﺪﻳﲏ‬
‫ﺍﻟﻀﻌﺎﻑ‪ ،‬ﻭﺍﻟﻔﻘﺮﺍﺀ‪ ،‬ﻭﺫﻭﻭﺍ ﺍﻟﻌﺎﻫﺎﺕ‪ ،‬ﻭﰲ ﺑﻌﺾ ﺍﻷﻗﻄﺎﺭ ﺍﻹﺳﻼﻣﻴﺔ ﻳﻜﺎﺩ ﺍﻟﻌﻠﻢ ﺍﻟﺪﻳﲏ ﻳﻜﻮﻥ ﻧﺼﻴﺐ‬
‫ﺍﳌﻄﺮﻭﺩﻳﻦ ﻣﻦ ﻣﻴﺎﺩﻳﻦ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﱵ ﻳﺸﺘﺮﻁ ﻓﻴﻬﺎ ﺍﻟﺘﻔﻮﻕ‪ ،‬ﻭﺍﻟﺘﱪﻳﺰ‪ ،‬ﺃﻭ ﺣﺴﻦ ﺍﳌﻈﻬﺮ‪ ،‬ﻭﻗﻮﺓ‬
‫ﺍﻟﻌﺼﺒﻴﺔ")‪ ،(288‬ﻭﻫﺬﺍ ﺍﻟﺘﺼﺮﻑ ﺍﻟﺴﻠﱯ ﰲ ﺍﳊﻂ ﻣﻦ ﻗﻴﻤﺔ ﺍﻟﺪﻳﻦ ﺑﺈﺑﻌﺎﺩ ﺃﻫﻠﻪ ﻋﻦ ﻗﻴﺎﺩﺓ ﺍﳊﻴﺎﺓ؛ ﻫﻮ‬
‫ﺍﻟﺬﻱ ﺗﺴﺒﺐ ﰲ ﺯﻳﺎﺩﺓ ﻋﻤﻖ ﺍﻟﻔﺠﻮﺓ ﺑﲔ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺍﳊﻜﻢ‪ ،‬ﻭﺑﲔ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻭﺍﳊﻜﺎﻡ‪ .‬ﻓﺈﻥ ﺍﳊﻜﺎﻡ؛ ﻭﻋﱪ‬
‫ﻣﺴﲑﺓ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻹﺳﻼﻣﻲ ﺍﻟﻄﻮﻳﻞ ﻛﺎﻧﻮﺍ ﰲ ﺃﻭﻗﺎﺕ ﻛﺜﲑﺓ ﻣﻨﺎﻭﺋﲔ ﻟﻠﻌﻠﻤﺎﺀ‪ ،‬ﻣﺒﻌﺪﻳﻦ ﳍﻢ ﻋﻦ ﻃﺮﻳﻘﻬﻢ‬
‫ﺧﻮﻓﺎ ﻣﻦ ﻧﺼﺤﻬﻢ‪ ،‬ﺃﻭ ﺧﺸﻴﺔ ﻣﻦ ﺗﻘﻮﳝﻬﻢ ﻷﺧﻄﺎﺋﻬﻢ‪ ،‬ﻭﻧﻘﺪﻫﻢ ﻟﺰﻻ‪‬ﻢ‪.‬‬
‫ﻭﺑﻨﺎﺀ ﻋﻠﻰ ﺫﻟﻚ ﺗﺸﻜﻞ ﺛﻼﺛﺔ ﺃﺻﻨﺎﻑ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﺻﻨﻒ ﺃﺩﻯ ﺭﺳﺎﻟﺘﻪ‪ ،‬ﻭﻭﺍﺟﺒﻪ ﺑﺸﻤﻮﺥ‪،‬‬
‫ﻭﺭﺳﻮﺥ‪ ،‬ﻭﺻﻨﻒ ﺁﺧﺮ ﺁﺛﺮ ﺍﻻﻧﺰﻭﺍﺀ‪ ،‬ﻭﺍﻻﺑﺘﻌﺎﺩ ﻋﻦ ﻣﻮﺍﺟﻬﺔ ﺍﳊﻜﺎﻡ‪ ،‬ﻭﺻﻨﻒ ﺛﺎﻟﺚ ﻣﺸﻰ ﻭﺭﺍﺀ‬
‫ﺍﳊﻜﺎﻡ‪ ،‬ﻣﻬﺎﺩﻧﺎ ﳍﻢ ﰲ ﺃﺣﻴﺎﻥ‪ ،‬ﺑﻞ ﻭﻧﺎﻃﻘﺎ ﺑﺎﲰﻬﻢ ﰲ ﺃﺣﻴﺎﻥ ﺃﺧﺮﻯ‪ .‬ﻭﻳﺮﻯ ﺍﻟﻐﺰﺍﱄ؛ ﺃﻥ ﺍﳌﺘﻀﺮﺭ ﻣﻦ‬
‫) ‪ (286‬أﻧﻈﺮ‪ :‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻟﺪﻋﻮة اﻹﺳﻼﻣﻴﺔ ﺗﺴﺘﻘﺒﻞ ﻗﺮﻧﻬﺎ اﻟﺨﺎﻣﺲ ﻋﺸﺮ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.72 :‬‬
‫ﺍﺗﺴﺎﻉ ﺍﻟﻔﺠﻮﺓ ﺑﲔ ﺍﳊﻜﺎﻡ‪ ،‬ﻭﺍﻟﻌﻠﻤﺎﺀ ﻫﻮ ﺍﻟﻌﻠﻢ‪ ،‬ﻟﺬﻟﻚ ﺍﺯﺩﺍﺩﺕ ﺍﻷﻣﺔ ﲣﻠﻔﺎ‪ ،‬ﻭﺗﻘﻬﻘﺮﺍ ﺣﻀﺎﺭﻳﺎ‬
‫ﻛﺒﲑﺍ)‪.(289‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻣﻮﻗﻒ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺍﻟﺪﻧﻴﺎ‬
‫ﻳﺮﻯ ﺍﻟﻐﺰﺍﱄ؛ ﺃﻥ ﺍﳌﻮﻗﻒ ﺍﻟﺴﻠﱯ ﺍﻟﺬﻱ ﺗﺒﻨﺎﻩ ﻣﺴﻠﻤﻮ ﺍﻟﻘﺮﻭﻥ ﺍﳌﺘﺄﺧﺮﺓ ﲡﺎﻩ ﺍﻟﺪﻧﻴﺎ؛ ﻛﺎﻥ ﻣﻦ‬
‫ﺃﺳﺒﺎﺏ ﲣﻠﻔﻬﻢ ﺍﳊﻀﺎﺭﻱ‪ ،‬ﻭﻳﺆﻛﺪ ﺭﺃﻳﻪ ﻫﺬﺍ ﻣﻦ ﺧﻼﻝ ﺍﳌﻮﺍﺯﻧﺔ ﺍﻟﱵ ﺃﺟﺮﺍﻫﺎ ﺑﲔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ؛‬
‫ﻛﻜﺘﺎﺏ ﳛﻤﻞ ﺑﲔ ﺛﻨﺎﻳﺎﻩ ﻧﻈﺎﻣﺎ ﻣﺘﻜﺎﻣﻼ ﻟﻠﺤﻴﺎﺓ‪ ،‬ﻭﻣﻨﻬﺠﺎ ﻣﺘﻮﺍﺯﻧﺎ ﻟﻠﻮﺟﻮﺩ‪ ،‬ﻭﺑﲔ ﺍﳌﺴﻠﻤﲔ؛ ﻛﺄﻣﺔ ﲢﻴﺎ‬
‫ﻭﺍﻗﻌﺎ ﻣﺘﺄﺧﺮﺍ‪ ،‬ﻭﺗﻌﺎﻳﺶ ﺃﻭﺿﺎﻋﺎ ﻣﺰﺭﻳﺔ‪ .‬ﻓﺒﻴﻨﺖ ﻟﻪ ﻫﺬﻩ ﺍﳌﻮﺍﺯﻧﺔ؛ ﺃﻥ ﻫﻨﺎﻙ ﺷﺮﺧﺎ ﻛﺒﲑﺍ ﺑﲔ ﺍﻻﺛﻨﲔ‪،‬‬
‫ﻭﺃﻥ ﻫﺬﺍ ﺍﻟﺸﺮﺥ ﻗﺪ ﻳﺼﻞ ‪-‬ﰲ ﺃﻭﻗﺎﺕ ﻛﺜﲑﺓ‪ -‬ﺇﱃ ﺣﺪ ﺍﻟﺘﻨﺎﻗﺾ‪ ،‬ﻭﺍﻟﺘﻨﺎﻓﺮ ﺑﻴﻨﻬﻤﺎ‪.‬‬
‫ﻓﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ؛ ﻫﻮ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻮﺣﻴﺪ ﺍﻟﺬﻱ ﳛﺚ ﺳﺎﺋﺮ ﺍﻟﺒﺸﺮ ﻋﻠﻰ ﺗﺄﻣﻞ ﺍﻟﻜﻮﻥ‪ ،‬ﻭﻳﺪﻋﻮﻫﻢ‬
‫ﺇﱃ ﺇﻣﻌﺎﻥ ﺍﻟﻨﻈﺮ ﻓﻴﻪ‪ ،‬ﻭﺇﻣﻌﺎﻥ ﺍﻟﻔﻜﺮ ﰲ ﻣﻠﻜﻮﺕ ﺍﳋﺎﻟﻖ‪ ،‬ﻭﺻﻨﻌﻪ ﺍﻟﻌﺠﻴﺐ‪ ،‬ﺍﻟﻔﺮﻳﺪ؛ ﻷﻥ ﺇﻋﻈﺎﻣﻬﻢ ﳍﺬﺍ‬
‫ﺕ‬
‫ﺴﻤ‪‬ﺎﻭ‪‬ﺍ ِ‬
‫ﺍﳋﻠﻖ ﻫﻮ ﺇﺩﺭﺍﻙ ﻟﻌﻈﻤﺔ‪ ،‬ﻭﻗﺪﺭﺓ ﺧﺎﻟﻘﻪ‪ ،‬ﻭﻣﻦ ﲦﺔ ﺯﻳﺎﺩﺓ ﺍﻹﳝﺎﻥ ﺑﻪ‪ ،‬ﻳﻘﻮﻝ ‪ِ} :Ι‬ﺇﻥﱠ ﻓِﻲ ﺍﻟ ‪‬‬
‫ﻑ‬
‫ﺕ ِﻟ ﹶﻘ ‪‬ﻮ ٍﻡ ﻳ‪‬ﻮِﻗﻨ‪‬ـﻮ ﹶﻥ )‪ (4‬ﻭ‪‬ﺍ ‪‬ﺧﺘِﻼ ِ‬
‫ﲔ )‪ (3‬ﻭﻓِﻲ ‪‬ﺧ ﹾﻠ ِﻘ ﹸﻜ ‪‬ﻢ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﻳ‪‬ﺒﺚﱡ ِﻣ ‪‬ﻦ ﺩ‪‬ﺍ‪‬ﺑ ٍﺔ ﺁﻳ‪‬ﺎ ‪‬‬
‫ﺕ ِﻟ ﹾﻠﻤ‪ ‬ﺆ ِﻣِﻨ ‪‬‬
‫ﺽ ﻟﹶﺂﻳﺎ ٍ‬
‫ﻭ‪‬ﺍﹾﻟﹶﺄ ‪‬ﺭ ِ‬
‫ﺕ‬
‫ﺡ ﺁﻳ‪‬ﺎ ‪‬‬
‫ﻒ ﺍﻟ ‪‬ﺮﻳ‪‬ﺎ ِ‬
‫ﺼﺮِﻳ ِ‬
‫ﺽ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ‪‬ﻣ ‪‬ﻮِﺗﻬ‪‬ﺎ ‪‬ﻭ‪‬ﺗ ‪‬‬
‫ﻕ ﹶﻓﹶﺄ ‪‬ﺣﻴ‪‬ﺎ ِﺑ ِﻪ ﺍﹾﻟﹶﺄ ‪‬ﺭ ‪‬‬
‫ﺴﻤ‪‬ﺎ ِﺀ ِﻣ ‪‬ﻦ ِﺭ ‪‬ﺯ ٍ‬
‫ﺍﻟﻠﱠ‪‬ﻴ ِﻞ ﻭ‪‬ﺍﻟ‪‬ﻨﻬ‪‬ﺎ ِﺭ ‪‬ﻭﻣ‪‬ﺎ ﹶﺃ‪‬ﻧ ‪‬ﺰ ﹶﻝ ﺍﻟﱠﻠ ‪‬ﻪ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬‬
‫ِﻟ ﹶﻘ ‪‬ﻮ ٍﻡ ‪‬ﻳ ‪‬ﻌ ِﻘﻠﹸﻮ ﹶﻥ{)‪ ،(290‬ﻓﻴﻜﻮﻥ "ﺍﻟﺘﺄﻣﻞ ﰲ ﺍﻟﻜﻮﻥ ﻣﻔﺘﺎﺣﺎ ﻹﺩﺭﺍﻙ ﻋﻈﻤﺘﻪ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻣﻔﺘﺎﺣﺎ ﻹﺩﺭﺍﻙ‬
‫ﻋﻈﻤﺔ ﺍﻟﺒﺎﺭﺉ ﺍﻟﺬﻱ ﺃﺑﺪﻋﻪ")‪.(291‬‬
‫ﻭﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻳﻘﺮﻥ ﻫﺬﺍ ﺍﳉﺎﻧﺐ ‪-‬ﺟﺎﻧﺐ ﺇﺩﺭﺍﻙ ﻋﻈﻤﺔ ﺍﳋﺎﻟﻖ‪ -‬ﲜﺎﻧﺐ ﺁﺧﺮ؛ ﻫﻮ ﺩﻋﻮﺗﻪ‬
‫ﻟﻠﺒﺸﺮ ﲨﻴﻌﺎ ﺇﱃ ﺍﺳﺘﻐﻼﻝ ﺍﻟﻜﻮﻥ‪ ،‬ﻭﺍﻻﻧﺘﻔﺎﻉ ﲟﺎ ﺃﻭﺩﻋﻪ ﺍﷲ ‪ Ι‬ﻓﻴﻪ‪ ،‬ﻭﻣﺪﻯ ﺿﺮﻭﺭﺓ ﺍﻻﺳﺘﻤﺘﺎﻉ ﺑﻜﻞ ﻣﺎ‬
‫ﻱ‬
‫ﺠ ِﺮ ‪‬‬
‫ﺤ ‪‬ﺮ ِﻟ‪‬ﺘ ‪‬‬
‫ﺨ ‪‬ﺮ ﹶﻟﻜﹸﻢ‪ ‬ﺍﹾﻟ‪‬ﺒ ‪‬‬
‫ﺳﺨﺮﻩ ﺗﻌﺎﱃ ﳍﻢ‪ ،‬ﻭﻣﻜﻨﻬﻢ ﺑﻪ ﻣﻦ ﺧﺪﻣﺔ ﺃﻧﻔﺴﻬﻢ‪ ،‬ﻳﻘﻮﻝ ﺗﻌﺎﱃ‪} :‬ﺍﻟﱠﻠ ‪‬ﻪ ﺍﱠﻟﺬِﻱ ‪‬ﺳ ‪‬‬
‫ﺕ ‪‬ﻭﻣ‪‬ﺎ ﻓِﻲ‬
‫ﺴﻤ‪‬ﺎﻭ‪‬ﺍ ِ‬
‫ﺨ ‪‬ﺮ ﹶﻟ ﹸﻜ ‪‬ﻢ ﻣ‪‬ﺎ ﻓِﻲ ﺍﻟ ‪‬‬
‫ﺸ ﹸﻜﺮ‪‬ﻭ ﹶﻥ )‪ (12‬ﻭ ‪‬ﺳ ‪‬‬
‫ﻀِﻠ ِﻪ ‪‬ﻭﹶﻟ ‪‬ﻌﻠﱠﻜﹸ ‪‬ﻢ ‪‬ﺗ ‪‬‬
‫ﻚ ﻓِﻴ ِﻪ ِﺑﹶﺄ ‪‬ﻣ ِﺮ ِﻩ ‪‬ﻭِﻟ‪‬ﺘ‪‬ﺒ‪‬ﺘﻐ‪‬ﻮﺍ ِﻣ ‪‬ﻦ ﹶﻓ ‪‬‬
‫ﺍﹾﻟ ﹸﻔ ﹾﻠ ‪‬‬
‫ﺕ ِﻟ ﹶﻘ ‪‬ﻮ ٍﻡ ‪‬ﻳ‪‬ﺘ ﹶﻔ ﱠﻜﺮ‪‬ﻭ ﹶﻥ{)‪ ،(292‬ﻭﻫﺬﺍ ﺇﳕﺎ ﻳﺪﻝ ﺑﻮﺿﻮﺡ ﻋﻠﻰ ﺍﻻﺭﺗﺒﺎﻁ‬
‫ﻚ ﻟﹶﺂﻳﺎ ٍ‬
‫ﺽ ‪‬ﺟﻤِﻴﻌﹰﺎ ِﻣ‪‬ﻨﻪ‪ِ ‬ﺇﻥﱠ ﻓِﻲ ﹶﺫِﻟ ‪‬‬
‫ﺍﹾﻟﹶﺄ ‪‬ﺭ ِ‬
‫ﺍﻟﻮﺛﻴﻖ ﺑﲔ ﺇﺩﺭﺍﻙ ﺍﻹﻧﺴﺎﻥ ﳊﻘﻴﻘﺔ ﺍﻟﻜﻮﻥ‪ ،‬ﻭﺃﺳﺮﺍﺭ ﻧﻮﺍﻣﻴﺴﻪ‪ ،‬ﻭﺍﻧﺘﻔﺎﻋﻪ ﲟﺨﺘﻠﻒ ﻋﻨﺎﺻﺮﻩ‪ ،‬ﻭﳐﻠﻮﻗﺎﺗﻪ‬
‫ﻣﻦ ﺟﻬﺔ؛ ﻭﺇﳝﺎﻥ ﺍﻹﻧﺴﺎﻥ ﲞﺎﻟﻘﻪ ﻣﺒﺪﻉ ﻛﻞ ﺫﻟﻚ ﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ‪ .‬ﻓﺈﻥ "ﺍﳍﻴﻤﻨﺔ ﻋﻠﻰ ﻗﻮﺍﻧﲔ ﺍﻟﻜﻮﻥ‬
‫) ‪ (289‬أﻧﻈﺮ‪ :‬اﻟﻤﺼﺪر اﻟﺴﺎﺑﻖ‪ ،‬ص‪.74-73 :‬‬
‫) ‪ (290‬ﺳﻮرة‪ :‬اﻟﺠﺎﺛﻴﺔ‪ ،‬اﻵﻳﺎت‪.5 ،4 ،3 :‬‬
‫) ‪ (291‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻟﺠﺎﻧﺐ اﻟﻌﺎﻃﻔﻲ ﻣﻦ اﻹﺳﻼم‪) ،‬ﺑﺎﺗﻨﺔ‪ ،‬دار اﻟﺸﻬﺎب‪ ،‬د‪.‬ط‪ ،‬د‪.‬ت( ص‪.43 :‬‬
‫) ‪ (292‬ﺳﻮرة‪ :‬اﻟﺠﺎﺛﻴﺔ‪ ،‬اﻵﻳﺘﺎن‪.13 ،12 :‬‬
‫ﻛﻤﺎ ﺗﻨﻔﻊ ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻣﺎﺩﻳﺎ‪ ،‬ﻓﻬﻲ ﺗﻘﺪﺭﻩ ﻋﻠﻰ ﺇﻋﺰﺍﺯ ﻋﻘﺎﺋﺪﻩ‪ ،‬ﻭﺍﻟﺪﻓﺎﻉ ﻋﻨﻬﺎ‪ ،‬ﻭﻣﺎ ﺗﺄﺧﺮ‬
‫ﺍﳌﺴﻠﻤﻮﻥ‪ ،‬ﻭﺫﻟﻮﺍ ﺃﻣﺎﻡ ﺃﻋﺪﺍﺋﻬﻢ‪ ،‬ﺇﻻ ﻟﺘﺨﻠﻔﻬﻢ ﰲ ﻫﺬﺍ ﺍﳌﻴﺪﺍﻥ")‪.(293‬‬
‫ﺣﲔ ﲢﺪﺙ ﺍﻟﻐﺰﺍﱄ ﻋﻦ ﺍﻟﺘﺨﻠﻒ ﺍﻟﺬﻱ ﺻﺎﺭ ﺇﻟﻴﻪ ﺍﳌﺴﻠﻤﻮﻥ‪ ،‬ﻭﻋﻦ ﻣﻜﺎﻧﺔ ﺍﻟﺪﻧﻴﺎ ﰲ ﳐﺘﻠﻒ‬
‫ﺍﻫﺘﻤﺎﻣﺎ‪‬ﻢ؛ ﺃﻭﺿﺢ ﺃ‪‬ﻢ ﰲ ﺻﻮﺭﺓ ﺳﻴﺌﺔ‪ ،‬ﻭﻭﺿﻊ ﳏﺮﺝ؛ ﻷ‪‬ﻢ ﻏﺎﺋﺒﻮﻥ ﻋﻦ ﳐﺘﻠﻒ ﻣﻴﺎﺩﻳﻦ‪ ،‬ﻭﻗﻄﺎﻋﺎﺕ‬
‫ﺍﳊﻴﺎﺓ‪ ،‬ﻭﻋﺎﺟﺰﻭﻥ ﻋﻦ ﺍﺳﺘﻐﻼﻝ ﳐﺘﻠﻒ ﺍﻹﻣﻜﺎﻧﺎﺕ ﺍﻟﱵ ﺣﺒﺎﻫﻢ ﺍﷲ ‪ Ι‬ﺎ‪ ،‬ﺑﻞ ﻭﻣﻨﺤﻬﻢ ﺍﻣﺘﻴﺎﺯﺍ ﻋﻦ‬
‫ﺑﺎﻗﻲ ﺍﻟﺸﻌﻮﺏ‪ ،‬ﻭﺍﻷﻣﻢ ﺑﺎﻟﺜﺮﻭﺍﺕ‪ ،‬ﻭﺍﳋﲑﺍﺕ ﺍﻟﱵ ﺃﻭﺩﻋﻬﺎ ﰲ ﲪﺎﻫﻢ‪ .‬ﺇ‪‬ﻢ ﱂ ﻳﻄﻮﺭﻭﺍ ﺍﻟﺰﺭﺍﻋﺔ‪ ،‬ﻭﱂ‬
‫ﻳﻨﺒﻐﻮﺍ ﰲ ﺍﻟﺘﺠﺎﺭﺓ‪ ،‬ﻭﱂ ﻳﺘﻘﻨﻮﺍ ﺍﻟﺼﻨﺎﻋﺔ‪ .‬ﺇ‪‬ﻢ ﰲ ﺗﺒﻌﻴﺔ ﺗﺎﻣﺔ ﻟﻠﻐﺮﺏ‪ ،‬ﺑﺴﺒﺐ ﺗﻘﺎﻋﺴﻬﻢ ﻋﻦ ﺍﻟﻌﻤﻞ‪،‬‬
‫ﻭﺍﻹﻧﺘﺎﺝ‪ ،‬ﻭﺍﻹﺗﻘﺎﻥ‪ ،‬ﻭﲢﻘﲑﻫﻢ ﻟﻜﺜﲑ ﻣﻦ ﺍﻟﻮﻇﺎﺋﻒ‪ ،‬ﻭﺍﻷﻋﻤﺎﻝ ﺍﻟﱵ ﻻ ﻳﻘﻮﻡ ﺍﻻﻗﺘﺼﺎﺩ ﺍﻟﻨﺎﺟﺢ ﺇﻻ ‪‬ﺎ‪،‬‬
‫ﻛﺎﻟﻔﻼﺣﺔ‪ ،‬ﻭﳐﺘﻠﻒ ﺍﻷﺷﻐﺎﻝ ﺍﻟﻴﺪﻭﻳﺔ ﻛﺎﳊﺪﺍﺩﺓ‪ ،‬ﻭﺍﻟﻨﺠﺎﺭﺓ‪ ،‬ﻭﻏﲑﻫﺎ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻐﺮﺏ ﻗﺪ ﻏﺰﻭﺍ ﺍﻟﻔﻀﺎﺀ ﺑﻌﺪﻣﺎ ﺳﻴﻄﺮﻭﺍ ﻋﻠﻰ ﺯﻣﺎﻡ ﺍﳊﻀﺎﺭﺓ ﰲ ﺍﻷﺭﺽ؛ ﻓﺈﻥ‬
‫ﺍﳌﺴﻠﻤﲔ ﻣﺎ ﺯﺍﻟﻮﺍ ﻳﺘﻤﺴﻜﻮﻥ ﲟﻤﺎﺭﺳﺎﺕ‪ ،‬ﻭﺗﺼﺮﻓﺎﺕ‪ ،‬ﻭﺍﻋﺘﻘﺎﺩﺍﺕ ﻟﻮ ﺃﻥ ﺃﺳﻼﻓﻬﻢ ﺍﻧﺸﻐﻠﻮﺍ ‪‬ﺎ‪ ،‬ﺃﻭ‬
‫ﻣﻨﺤﻮﻫﺎ ﺍﻋﺘﺒﺎﺭﺍ‪‬ﻢ ﳌﺎ ﲤﻜﻨﻮﺍ ﺃﺑﺪﺍ ﻣﻦ ﻧﺸﺮ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﳌﺎ ﺍﺳﺘﻄﺎﻋﻮﺍ ﺇﻧﺸﺎﺀ ﺍﳊﻀﺎﺭﺓ ﺍﻟﻌﻈﻴﻤﺔ ﺍﻟﱵ‬
‫ﻧﻌﻤﺖ ﺍﻟﺒﺸﺮﻳﺔ ﻗﺎﻃﺒﺔ ﺑﻈﻼﳍﺎ ﻃﻴﻠﺔ ﻗﺮﻭﻥ ﻣﻦ ﺍﻟﺰﻣﻦ‪" .‬ﺇﻧﻪ ﺃﻣﺮ ﻣﺜﲑ ﻟﻠﻌﺠﺐ ﺃﻥ ﻳﻌﻴﺶ ﲨﻬﻮﺭ ﺍﳌﺴﻠﻤﲔ‬
‫ﻣﻦ ﺑﻀﻌﺔ ﻗﺮﻭﻥ‪ ،‬ﻻ ﻳﻌﺮﻓﻮﻥ ﻋﻦ ﺍﻟﻜﻮﻥ ﺷﻴﺌﺎ ﻳﺬﻛﺮ‪ ،‬ﻭﺃﻥ ﺗﻜﻮﻥ ﻋﻠﻮﻣﻪ ﺛﺎﻧﻮﻳﺔ ﰲ ﺛﻘﺎﻓﺘﻬﻢ ﺍﳋﺎﺻﺔ‬
‫ﻭﺍﻟﻌﺎﻣﺔ‪ ،‬ﻭﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺘﻌﺮﻑ ﻋﻠﻰ ﺃﺳﺮﺍﺭﻩ‪ ،‬ﻭﻗﻮﺍﻩ ﺷﻴﺌﺎ ﻛﻤﺎﻟﻴﺎ ﺧﻔﻴﻒ ﺍﻟﻮﺯﻥ ﻋﻨﺪ ﺍﻟﺒﻌﺾ‪ ،‬ﻭﺿﺮﺑﺎ ﻣﻦ‬
‫ﺍﻟﻠﻐﻮ‪ ،‬ﻭﺍﻟﻌﺒﺚ ﻋﻨﺪ ﺍﻟﺒﻌﺾ ﺍﻵﺧﺮ")‪ ،(294‬ﻭﺗﻠﻚ ﻫﻲ ﺍﻟﻘﻄﻴﻌﺔ ﺍﻟﱵ ﻧﺸﺄﺕ ﺑﲔ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺑﲔ‬
‫ﺩﺭﺍﺳﺎﺕ ﺍﻟﻜﻮﻥ‪ ،‬ﻭﲝﻮﺛﻪ‪ ،‬ﻭﺗﻄﺒﻴﻘﺎﺗﻪ‪.‬‬
‫‪‬ﺬﺍ ﺍﳉﻤﻮﺩ‪ ،‬ﻭﺍﻟﻘﺼﻮﺭ‪ ،‬ﻭﺍﻟﺘﻘﺎﻋﺲ ﻋﻦ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻜﻮﻧﻴﺔ؛ ﺍﻟﺬﻱ ﺍﲣﺬﻩ ﺍﳌﺴﻠﻤﻮﻥ ﺩﻳﺪﻧﺎ‬
‫ﳊﻴﺎ‪‬ﻢ ﺍﻟﻴﻮﻣﻴﺔ‪ ،‬ﻛﺎﻥ ﺍﻻ‪‬ﻴﺎﺭ ﺍﳊﻀﺎﺭﻱ ﺃﻣﺮﺍ ﻻ ﺑﺪ ﻣﻨﻪ ﳌﻦ ﺗﺮﻛﻮﺍ ﻧﺼﺮﺓ ﺩﻳﻦ ﺍﳊﻖ‪ ،‬ﻭﻋﻘﻴﺪﺓ ﺍﻟﺘﻮﺣﻴﺪ‪،‬‬
‫ﻭﺃﻋﻠﻨﻮﺍ ﺍﳋﻀﻮﻉ‪ ،‬ﻭﺍﻹﺫﻋﺎﻥ ﳌﻦ ﻳﻨﺼﺮﻭﻥ ﺍﻟﻌﻘﺎﺋﺪ ﺍﻟﺒﺎﻃﻠﺔ‪ ،‬ﻭﻳﺆﻣﻨﻮﻥ ﺑﺎﻟﻔﻠﺴﻔﺎﺕ ﺍﻟﻮﺿﻌﻴﺔ‪ ،‬ﻭﻳﺴﺨﺮﻭﻥ‬
‫ﺍﻟﻜﻮﻥ ﳋﺪﻣﺘﻬﺎ‪ ،‬ﻭﺇﻋﻼﺀ ﺭﺍﻳﺘﻬﺎ‪ .‬ﻭﺃﻣﺎﻡ ﻫﺬﻩ ﺍﳌﻌﻀﻠﺔ ﺍﳌﻌﻘﺪﺓ ﺍﻧﻄﻠﻖ ﺍﻟﻐﺰﺍﱄ ﺑﺎﺣﺜﺎ ﻋﻦ ﻣﻜﻤﻦ ﺍﻟﺪﺍﺀ‪،‬‬
‫ﻭﻣﻨﺸﺄ ﺍﻟﻌﻠﻞ ﺍﻟﱵ ﺟﻌﻠﺖ ﻣﻮﻗﻒ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﺳﻠﺒﻴﺎ‪ ،‬ﻭﻣﻦ ﺍﻟﻜﻮﻥ ﻋﺪﺍﺋﻴﺎ‪ ،‬ﻓﻮﺟﺪ ﺃﻥ ﻫﻨﺎﻙ ﺛﻼﺛﺔ‬
‫ﺃﻣﻮﺭ ﺗﺴﺒﺒﺖ ﻓﻴﻪ ﻭﻫﻲ‪:‬‬
‫ﺃﻭﻻ‪ :‬ﺍﺑﺘﻌﺎﺩ ﺍﳌﺴﻠﻤﲔ ﻋﻦ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺗﺮﻛﻬﻢ ﺍﻟﻌﻤﻞ ﲟﺨﺘﻠﻒ ﺍﻟﺘﻌﺎﻟﻴﻢ ﺍﻟﱵ ﺗﻀﻤﻨﻬﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪،‬‬
‫ﻭﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﺍﻟﺸﺮﻳﻔﺔ‪ ،‬ﻭﻟﻮ ﺃ‪‬ﻢ ﺍﻧﺴﺎﻗﻮﺍ "ﻣﻊ ﺗﻮﺟﻴﻬﺎﺕ ﺩﻳﻨﻬﻢ ﻟﻜﺎﻧﻮﺍ ﺃﺳﺒﻖ ﺇﱃ ﻏﺰﻭ ﺍﻟﻔﻀﺎﺀ ﻣﻦ‬
‫) ‪ (293‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﻧﺤﻮ ﺗﻔﺴﻴﺮ ﻣﻮﺿﻮﻋﻲ ﻟﺴﻮر اﻟﻘﺮﺁن اﻟﻜﺮﻳﻢ‪) ،‬اﻟﺮوﻳﺒﺔ‪ ،‬دار ﺑﻐﺪادي‪ ،‬د‪.‬ط‪ ،‬د‪.‬ت( ص‪.387 :‬‬
‫) ‪ (294‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﻣﺸﻜﻼت ﻓﻲ ﻃﺮﻳﻖ اﻟﺤﻴﺎة اﻹﺳﻼﻣﻴﺔ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.20 :‬‬
‫ﻏﲑﻫﻢ‪ ،‬ﻭﻟﻜﻦ ﻣﻌﲎ ﺍﻟﺪﻳﻦ ﺍﻧﻜﻤﺶ ﰲ ﻧﻔﻮﺱ ﻛﺜﲑﺓ ﻓﻤﺎ ﻗﺪﺭﺕ ﺍﷲ ﺣﻖ ﻗﺪﺭﻩ‪ ،‬ﻭﻻ ﺃﺑﺼﺮﺕ ﻭﻇﻴﻔﺔ‬
‫ﰲ ﻛﻮﻧﻪ‪ ،‬ﻭﻻ ﲰﺖ ﳘﺘﻬﺎ ﻟﺘﺘﺒﻊ ﻧﺒﻴﻬﺎ ﺍﳌﺘﺠﺎﻭﺏ ﻣﻊ ﻣﻠﻜﻮﺕ ﺍﷲ‪ ،‬ﺍﻟﺬﻱ ﺃﺳﺮﺝ ﻣﺼﺎﺑﻴﺢ ﺣﻀﺎﺭﺓ‬
‫ﻣﺎﺩﻳﺔ‪ ،‬ﺃﻭ ﺃﺩﺑﻴﺔ ﻻ ﻧﻈﲑ ﳍﺎ")‪.(295‬‬
‫ﻫﺬﺍ ﺍﻟﻨﱯ ﺍﻟﺬﻱ ﺍﺣﺘﺮﻑ ﺍﻟﻌﻤﻞ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﺆﺩﻳﻪ ﺳﻮﺍﺩ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﻋﻬﺪﻩ؛ ﻭﻫﻮ ﺍﻟﺮﻋﻲ‪ ،‬ﻓﻘﺪ‬
‫ﺭﻋﻰ ﺍﻟﻐﻨﻢ ﺃﺟﲑﺍ ﻷﻫﻞ ﻣﻜﺔ ﻋﻠﻰ ﻗﺮﺍﺭﻳﻂ ﻣﻦ ﺍﻷﺭﺽ‪ ،‬ﻭﻛﺬﻟﻚ ﻛﺎﻥ ﺇﺧﻮﺍﻧﻪ ﺍﻷﻧﺒﻴﺎﺀ ﺍﻟﺬﻳﻦ ﺳﺒﻘﻮﻩ‬
‫ﺃﺻﺤﺎﺏ ﺣﺮﻑ ﻳﺮﺗﺰﻗﻮﻥ ﻣﻨﻬﺎ‪ ،‬ﻛﺎﻟﻨﺠﺎﺭﺓ‪ ،‬ﻭﺍﳊﺪﺍﺩﺓ‪ ،‬ﻭﺍﻟﺒﻨﺎﺀ‪ .‬ﻭﻋﻠﻰ ﺍﻟﺪﺭﺏ ﻧﻔﺴﻪ ﺳﺎﺭ ﺃﺻﺤﺎﺑﻪ‪،‬‬
‫ﻭﲪﻠﺔ ﺷﺮﻳﻌﺘﻪ ﻣﻦ ﺑﻌﺪﻩ‪ ،‬ﻓﻜﺎﻧﻮﺍ ﺑﺎﳉﺪ‪ ،‬ﻭﺍﻟﻨﺸﺎﻁ ﺍﻟﺮﻭﺍﺩ ﰲ ﻣﻴﺎﺩﻳﻦ ﺍﳌﺎﻝ‪ ،‬ﻭﺍﻷﻋﻤﺎﻝ)‪.(296‬ﻓﻜﻴﻒ‬
‫ﻳﻌﻘﻞ ﺃﻥ ﻳﺘﺨﻠﻰ ﺍﳌﺴﻠﻤﻮﻥ ﻋﻦ ﺍﻻﻗﺘﺪﺍﺀ ﺑﺴﻠﻔﻬﻢ ﺍﻟﺼﺎﱀ؟ ﻭﻳﺮﺿﻮﺍ ﻷﻧﻔﺴﻬﻢ ﺍﻧﺴﺤﺎﺑﺎ ﳐﺰﻳﺎ ﻣﻦ ﻣﻴﺎﺩﻳﻦ‬
‫ﺍﻟﻜﺸﻮﻑ ﺍﳌﺎﺩﻳﺔ‪ ،‬ﻭﺍﻷﺩﺑﻴﺔ‪ ،‬ﻭﺍﻟﻌﻠﻤﻴﺔ؟‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﻓﺸﺖ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﻋﺎﺩﺍﺕ ﺳﻴﺌﺔ‪ ،‬ﻭﺃﻓﻜﺎﺭ ﻏﺮﻳﺒﺔ‪ ،‬ﳒﻤﺖ ﻋﻦ ﻋﺪﺓ ﻋﻮﺍﻣﻞ؛ ﺃﺑﺮﺯﻫﺎ ﺳﻮﺀ ﻓﻬﻤﻬﻢ‬
‫ﳊﻘﻴﻘﺔ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺳﻮﺀ ﻭﻋﻴﻬﻢ ﳌﻌﺎﱐ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻟﻨﺼﻮﺹ ‪-‬ﻣﻦ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺃﻭ ﻣﻦ ﺍﻟﺴﻨﺔ‪ -‬ﻭﺑﺬﻟﻚ‬
‫ﺑﺮﺯﺕ ﻋﺪﺓ ﺍﲡﺎﻫﺎﺕ ﻟﻔﻬﻢ ﺍﻹﺳﻼﻡ؛ ﻛﺎﻥ ﻣﻦ ﺃﺑﺮﺯﻫﺎ ﺍﻟﺘﻴﺎﺭ ﺍﻟﺼﻮﰲ‪ ،‬ﺍﻟﺬﻱ ﺗﺮﻙ ﺁﺛﺎﺭﻩ ﻋﱪ ﺍﻟﺰﻣﻦ‪،‬‬
‫ﻭﻣﻦ ﺑﲔ ﺃﻓﻜﺎﺭﻩ ﺍﳋﻄﲑﺓ ﺃﻧﻪ ﻳﺬﻡ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺍﻟﻌﻤﻞ ﳍﺎ‪ ،‬ﻭﳝﺪﺡ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﻳﺮﺟﺢ ﺍﻟﻌﻤﻞ ﳍﺎ‪ ،‬ﺑﺎﻻﻧﻐﻤﺎﺱ‬
‫ﰲ ﳐﺘﻠﻒ ﺍﻟﻌﺒﺎﺩﺍﺕ‪ ،‬ﺍﻋﺘﻘﺎﺩﺍ ﺑﺄﻥ ﺫﻟﻚ ﻫﻮ ﺍﻟﺴﺒﻴﻞ ﻟﺮﺿﻮﺍﻥ ﺍﷲ ‪ ،Υ‬ﻭﺍﻟﻔﻮﺯ ﲜﻨﺘﻪ‪ .‬ﻓﻜﺎﻧﺖ ﺍﻟﻨﺘﻴﺠﺔ ﺃﻥ‬
‫ﺃﺻﺒﺢ "ﺃﻏﻠﺐ ﺍﻟﻌﺎﺑﺪﻳﻦ ﻳﺮﺟﺤﻮﻥ ﻧﺎﻓﻠﺔ ﰲ ﳎﺎﻝ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺍﶈﻀﺔ ﻋﻠﻰ ﺩﺭﺱ ﻋﻠﻤﻲ‪ ،‬ﺃﻭ ﺍﺑﺘﻜﺎﺭ‬
‫ﺻﻨﺎﻋﻲ‪ ،‬ﻭﺭﲟﺎ ﻇﻦ ﺗﻼﻭﺓ ﻭﺭﺩ ﺃﺭﺿﻰ ﷲ ﻣﻦ ﺍﺧﺘﺮﺍﻉ ﺁﻟﺔ‪ ،‬ﺃﻭ ﺻﻮﻥ ﺟﻬﺎﺯ‪ ،‬ﺃﻭ ﺇﺣﻜﺎﻡ ﺇﺩﺍﺭﺓ‪ ،‬ﺃﻭ ﺗﺪﺑﲑ‬
‫ﺳﻴﺎﺳﺔ")‪.(297‬‬
‫ﻭﻗﺪ ﻗﺎﻭﻡ ﺍﻟﻐﺰﺍﱄ ﻫﺬﺍ ﺍﻟﺼﻨﻒ ﻣﻦ ﺍﻟﻌﺎﺑﺪﻳﻦ ﺑﺸﺪﺓ؛ ﻷ‪‬ﻢ ﻳﻈﻠﻤﻮﻥ ﺍﻟﺪﻳﻦ ﺑﺎﺳﻢ ﺍﻟﺪﻳﻦ‪،‬‬
‫ﻭﻳﻬﺠﺮﻭﻥ ﻋﺒﺎﺩﺓ ﺍﷲ ‪ Ι‬ﻣﻦ ﺧﻼﻝ ﺍﻟﻌﻤﻞ‪ ،‬ﺑﺪﻋﻮﻯ ﺃﻥ ﻋﺒﺎﺩﺗﻪ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺗﻜﻮﻥ ﺑﺎﻟﺼﻼﺓ‪ ،‬ﻭﺍﻟﺼﻴﺎﻡ‪،‬‬
‫ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻟﺸﻌﺎﺋﺮ ﺍﻟﺪﻳﻨﻴﺔ‪ ،‬ﻣﺆﻛﺪﺍ ﺑﺎﺳﺘﻤﺮﺍﺭ ﺃﻥ "ﻋﺒﺎﺩﺓ ﺍﷲ ﰲ ﺍﳊﻘﻞ ﻛﻌﺒﺎﺩﺗﻪ ﰲ ﺍﶈﺮﺍﺏ‪ ،‬ﻭﻋﺒﺎﺩﺗﻪ‬
‫ﰲ ﺍﳌﺼﻨﻊ ﻛﻌﺒﺎﺩﺗﻪ ﺑﺎﻟﺴﻌﻲ‪ ،‬ﻭﺍﻟﻄﻮﺍﻑ")‪(298‬؛ ﻭﺃ‪‬ﺎ "ﻛﻤﺎ ﺗﻜﻮﻥ ﻣﻨﺎﺟﺎﺓ ﷲ ﰲ ﺻﻼﺓ ﺧﺎﺷﻌﺔ‪ ،‬ﺗﻜﻮﻥ‬
‫ﻣﺪﺍﺭﺳﺔ ﻟﻌﻠﻤﻪ ﺍﳉﻠﻴﻞ ﰲ ﻛﻮﻧﻪ ﺍﻟﻜﺒﲑ")‪.(299‬‬
‫) ‪ (295‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﻋﻠﻞ وأدوﻳﺔ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.26-25 :‬‬
‫) ‪ (296‬أﻧﻈﺮ‪ :‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻹﺳﻼم واﻟﻤﻨﺎهﺞ اﻻﺷﺘﺮاآﻴﺔ‪) ،‬اﻟﻘﺎهﺮة‪ ،‬ﻧﻬﻀﺔ ﻣﺼﺮ‪ ،‬ط‪2000 ،02 :‬م( ص‪.80 :‬‬
‫) ‪ (297‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻟﻐﺰو اﻟﺜﻘﺎﻓﻲ ﻳﻤﺘﺪ ﻓﻲ ﻓﺮاﻏﻨﺎ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.60 :‬‬
‫) ‪ (298‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻟﺠﺎﻧﺐ اﻟﻌﺎﻃﻔﻲ ﻣﻦ اﻹﺳﻼم‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.79 :‬‬
‫) ‪ (299‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﻣﺸﻜﻼت ﻓﻲ ﻃﺮﻳﻖ اﻟﺤﻴﺎة اﻹﺳﻼﻣﻴﺔ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.24 :‬‬
‫ﺛﺎﻟﺜﺎ‪ :‬ﺇﻥ ﺫﻫﻮﻝ ﺍﳌﺴﻠﻤﲔ ﻋﻦ ﺩﺭﺍﺳﺔ ﺍﳌﺎﺩﺓ‪ ،‬ﻭﺗﻘﻌﺮﻫﻢ ﰲ ﺩﺭﺍﺳﺔ ﻣﺎ ﻭﺭﺍﺀﻫﺎ‪ ،‬ﻭﺍﻟﺬﻱ ﺳﺎﻫﻢ ﰲ ﺗﺸﻮﻳﻪ‬
‫ﺍﻟﺜﻘﺎﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪-‬ﻛﻤﺎ ﺳﺒﻖ ﺫﻛﺮﻩ‪ ،-‬ﻛﺎﻥ ﻟﻪ ﺃﺛﺮ ﺁﺧﺮ ﻋﻠﻰ ﺗﻮﺟﻴﻪ ﺩﺭﺍﺳﺎﺕ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺃﲝﺎﺛﻬﻢ ﺇﱃ‬
‫ﺍﻟﻮﺟﻬﺔ ﺍﳌﻐﺎﻳﺮﺓ ﳌﺘﻄﻠﺒﺎﺕ ﺍﳊﻴﺎﺓ ﺍﻟﻜﻮﻧﻴﺔ‪ ،‬ﻭﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﻭﺣﱴ ﺍﻷﺩﺑﻴﺔ‪ ،‬ﺑﺴﺒﺐ ﺭﺟﺤﺎﻥ ﺍﻟﻜﻔﺔ ﰲ ﺟﻬﺔ‬
‫ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﳌﺨﺼﺼﺔ ﻟﺒﺤﺚ ﺻﻔﺎﺕ ﺍﷲ ‪ ،Ι‬ﻭﺫﺍﺗﻪ‪ ،‬ﻭﺑﺬﻟﻚ ﺃﺻﺒﺢ ﻗﺴﻢ ﻛﺒﲑ ﻣﻦ ﻣﲑﺍﺙ ﺍﻟﺜﻘﺎﻓﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ "ﲝﻮﺛﺎ ﻻﻫﻮﺗﻴﺔ ﻧﻈﺮﻳﺔ ﺧﺎﺽ ﻓﻴﻬﺎ ﺍﳌﺘﺼﻮﻓﺔ‪ ،‬ﻭﺍﳌﻌﺘﺰﻟﺔ‪ ،‬ﻭﺳﺎﻫﻢ ﻓﻴﻬﺎ ﻋﻠﻤﺎﺀ ﺍﻟﻜﻼﻡ ﻣﻦ‬
‫ﺳﻠﻒ‪ ،‬ﻭﺧﻠﻒ؛ ﻋﻠﻰ ﺣﲔ ﻗﻠﺖ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻄﺒﻴﻌﻴﺔ‪ ،‬ﻭﺍﳌﻌﺎﺭﻑ ﺍﻟﻜﻮﻧﻴﺔ ﺍﻟﻌﻠﻤﺎﻧﻴﺔ")‪ ،(300‬ﻭﻫﻮ ﻣﺎ ﺃﺩﻯ‬
‫ﺇﱃ ﻋﺠﺰ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﺃﻭ ﺷﻠﻠﻬﻢ ﻋﻦ ﻃﺮﻕ ﻣﻴﺎﺩﻳﻦ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﳎﺎﻻﺕ ﺍﻟﺒﺤﺚ‪ ،‬ﻭﺍﻻﻛﺘﺸﺎﻑ ﰲ ﺯﻣﻦ ﻻ‬
‫ﻣﻜﺎﻥ ﻓﻴﻪ ﳌﻦ ﻻ ﻳﻔﻜﺮ‪ ،‬ﻭﻻ ﻳﻌﻤﻞ‪.‬‬
‫ﻭﻣﻬﻤﺎ ﺗﻌﺪﺩﺕ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﺩﻓﻌﺖ ﺍﳌﺴﻠﻤﲔ ﺇﱃ ﺍﻻﺑﺘﻌﺎﺩ ﻋﻦ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻜﻮﻧﻴﺔ‪ ،‬ﻭﻫﺠﺮ‬
‫ﺍﻟﺒﺤﺚ‪ ،‬ﻭﺍﻟﺘﺪﺍﺭﺱ ﳍﺎ‪ ،‬ﺑﻌﺪ ﺃﻥ ﻛﺎﻧﻮﺍ ﻓﻴﻤﺎ ﻣﻀﻰ ﺭﻭﺍﺩ ﻣﻨﻬﺞ ﺍﳌﻼﺣﻈﺔ‪ ،‬ﻭﺍﻟﺘﺠﺮﻳﺐ‪ ،‬ﻭﺍﻟﺴﺒﺎﻗﲔ ﺇﻟﻴﻪ‬
‫ﺩﻭﻥ ﻏﲑﻫﻢ؛ ﻓﺈ‪‬ﻢ ﻣﻄﺎﻟﺒﻮﻥ ﺍﻟﻴﻮﻡ ﺑﺎﻟﻌﻮﺩﺓ ﺇﱃ ﻫﺬﺍ ﺍﺠﻤﻟﺎﻝ ﺑﻘﻮﺓ‪ ،‬ﺳﻴﻤﺎ ﰲ ﻫﺬﻩ ﺍﻷﻳﺎﻡ ﺍﻟﱵ ﻳﺘﻌﺮﺽ ﻓﻴﻬﺎ‬
‫ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺍﳌﺴﻠﻤﻮﻥ ﻷﻋﱴ ﺍﳍﺠﻤﺎﺕ‪ ،‬ﻭﺃﺷﺪ ﺍﻟﻌﺪﺍﺀﺍﺕ ﻟﻴﺬﻭﺩﻭﺍ ﻋﻦ ﲪﺎﻫﻢ‪ ،‬ﻭﻳﺪﺍﻓﻌﻮﺍ ﻋﻦ ﻛﻴﺎ‪‬ﻢ‪،‬‬
‫ﻳﻘﻮﻝ ﺍﻟﻐﺰﺍﱄ‪" :‬ﳓﻦ ﺍﳌﺴﻠﻤﲔ ﺳﻨﺤﺎﺳﺐ ﺣﺴﺎﺑﺎ ﻋﺴﲑﺍ ﻋﻠﻰ ﲣﻠﻔﻨﺎ ﺍﻟﻮﺍﺿﺢ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻄﺒﻴﻌﻴﺔ‪ ،‬ﺭﲟﺎ‬
‫ﺍﺣﺘﺎﺝ ﺍﻹﻧﺴﺎﻥ ﻛﻲ ﻳﺼﻠﻲ ﺇﱃ ﻣﺴﺎﺣﺔ ﻣﻦ ﺍﻷﺭﺽ ﻻ ﺗﻌﺪﻭﺍ ﺫﺭﺍﻋﺎ ﰲ ﺫﺭﺍﻉ‪ ،‬ﻭﻟﻜﻨﻪ ﻛﻲ ﻳﺪﻓﻊ‬
‫ﺍﻟﻌﺪﻭﺍﻥ ﻋﻦ ﻫﺬﺍ ﺍﳌﺴﺠﺪ ﺍﻟﻀﺌﻴﻞ ﳛﺘﺎﺝ ﺇﱃ ﻣﻌﺮﻓﺔ ﲤﺘﺪ ﻣﻦ ﺍﻷﺭﺽ ﺇﱃ ﺍﳌﺮﻳﺦ ﺑﻞ ﺇﱃ ﺍﻟﺸﻤﺲ")‪.(301‬‬
‫ﻭﻫﺬﺍ ﺍﻟﺘﺼﻮﻳﺮ ﺍﻟﺬﻱ ﻗﺪﻣﻪ ﺍﻟﻐﺰﺍﱄ ﻳﻜﺸﻒ ﺑﺪﻗﺔ ﻋﻦ ﺃﻣﺮﻳﻦ ﺧﻄﲑﻳﻦ؛ ﺃﻭﳍﻤﺎ ﺃﻥ ﺍﳌﺴﻠﻤﲔ‬
‫ﺣﲔ ﺍﺑﺘﻌﺪﻭﺍ ﻋﻦ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻜﻮﻧﻴﺔ‪ ،‬ﻭﺍﻧﺸﻐﻠﻮﺍ ﻋﻦ ﺃﺩﺍﺀ ﺍﻟﻌﺒﺎﺩﺍﺕ؛ ﺇﳕﺎ ﻇﻠﻤﻮﺍ ﺃﻧﻔﺴﻬﻢ‪ ،‬ﻭﻇﻠﻤﻮﺍ‬
‫ﺩﻳﻨﻬﻢ‪ ،‬ﻭﺛﺎﻧﻴﻬﻤﺎ‪ :‬ﺃ‪‬ﻢ ﺣﲔ ﺍﺳﺘﻔﺎﻗﻮﺍ ﻋﻠﻰ ﻭﻗﻊ ﲣﻠﻔﻬﻢ ﺍﻟﻜﺒﲑ‪ ،‬ﺃﺩﺭﻛﻮﺍ ﺃﻥ ﺑﻌﺪﻫﻢ ﻋﻦ ﻣﺴﺘﻮﻯ‬
‫ﺍﻟﻌﻠﻮﻡ‪ ،‬ﻭﺍﳌﻌﺎﺭﻑ ﻛﺒﲑ ﺟﺪﺍ‪ ،‬ﻭﺃﻥ ﳏﺎﻭﻟﺔ ﺍﻟﻌﻮﺩﺓ ﺇﻟﻴﻪ‪ ،‬ﻭﺍﻟﺘﻤﻜﻦ ﻣﻦ ﺯﻣﺎﻣﻪ ﻳﺴﺘﺪﻋﻲ ﻣﻨﻬﻢ ﺍﳉﻬﺪ‬
‫ﺍﳌﻀﺎﻋﻒ‪ ،‬ﻭﺍﻟﺮﺅﻳﺔ ﺍﳌﺘﻮﺍﺯﻧﺔ ﻟﻜﻼ ﺍﺠﻤﻟﺎﻟﲔ‪ :‬ﳎﺎﻝ ﺍﻟﻌﺒﺎﺩﺍﺕ‪ ،‬ﻭﳎﺎﻝ ﺍﻟﻜﻮﻥ‪.‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﳉﱪﻳﺔ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‬
‫ﻣﻦ ﺃﺳﺒﺎﺏ ﺍ‪‬ﻴﺎﺭ ﺍﳊﻀﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﲣﻠﻒ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﰲ ﻧﻈﺮ ﺍﻟﻐﺰﺍﱄ؛ ﺷﻴﻮﻉ ﻣﺒﺪﺃ‬
‫ﺍﳉﱪﻳﺔ ﺑﲔ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﻘﻀﻲ ﺑﺄﻥ ﺍﻹﻧﺴﺎﻥ ﻣﺴﲑ ﻻ ﳐﲑ؛ ﻭﺃﻧﻪ ﻻ ﳝﻠﻚ ﻗﻮﺓ‪ ،‬ﻭﻻ ﺇﺭﺍﺩﺓ ﰲ‬
‫ﺗﻨﻔﻴﺬ ﺭﻏﺒﺎﺗﻪ‪ ،‬ﺃﻭ ﺻﻴﺎﻏﺔ ﺷﻜﻞ‪ ،‬ﻭﳕﻂ ﺣﻴﺎﺗﻪ‪ ،‬ﻭﺳﻠﻮﻛﻪ‪ ،‬ﺇﳕﺎ ﻫﻮ ﰲ ﺣﻘﻴﻘﺔ ﺍﻷﻣﺮ"ﳛﻴﺎ ﺑﺘﻮﺟﻴﻪ ﺧﻔﻲ‪،‬‬
‫ﺃﻭ ﺟﻠﻲ ﻣﻦ ﻣﺸﻴﺌﺔ ﺍﷲ ﺍﻟﱵ ﺗﺪﻓﻊ ﺑﻪ ﺫﺍﺕ ﺍﻟﻴﻤﲔ‪ ،‬ﻭﺫﺍﺕ ﺍﻟﺸﻤﺎﻝ‪ ،‬ﻭﺍﻟﱵ ‪‬ﻴﺊ ﻟﻪ ﺣﻴﺎﺓ ﺍﻟﻌﺴﺮ‪ ،‬ﺃﻭ‬
‫) ‪ (300‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﻣﻦ ﻣﻌﺎﻟﻢ اﻟﺤﻖ ﻓﻲ آﻔﺎﺣﻨﺎ اﻹﺳﻼﻣﻲ اﻟﺤﺪﻳﺚ‪) ،‬اﻟﺠﺰاءر‪ ،‬ﺷﺮآﺔ اﻟﺸﻬﺎب‪ ،‬د‪.‬ط‪1400 ،‬هـ‪1980 ،‬م( ص‪.263 :‬‬
‫) ‪ (301‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﻋﻠﻞ وأدوﻳﺔ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.19 :‬‬
‫ﺣﻴﺎﺓ ﺍﻟﻴﺴﺮ ﺑﺮﻏﻤﻪ")‪ ،(302‬ﻭﻋﻠﻴﻪ ﻓﻬﻮ ﻣﻄﺎﻟﺐ ﺑﺎﻟﺘﺴﻠﻴﻢ ﺑﺎﻟﻘﺪﺭ‪ ،‬ﻭﻋﺪﻡ ﺍﻻﻋﺘﺮﺍﺽ ﻋﻠﻴﻪ‪ ،‬ﻭﻗﺒﻮﻝ ﻣﺎ‬
‫ﻗﺴﻢ ﺍﷲ ﻟﻪ ﰲ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ﺩﻭﻥ ﺗﺄﻭﻩ‪ ،‬ﻭﻻ ﺿﺠﺮ‪.‬‬
‫ﻭﺍﻟﻐﺰﺍﱄ ﰲ ﺣﺪﻳﺜﻪ ﻋﻦ ﻣﺒﺪﺃ ﺍﳉﱪﻳﺔ ﻳﺮﻯ ﺃﻧﻪ ﻭﺇﻥ ﻇﻬﺮ ﻣﻨﺬ ﺯﻣﻦ ﻃﻮﻳﻞ؛ ﻓﺈﻥ ﺁﺛﺎﺭﻩ ﻻ ﺗﺰﺍﻝ‬
‫ﺳﺎﺭﻳﺔ‪ ،‬ﻭﻣﻨﺘﺸﺮﺓ ﰲ ﺃﻳﺎﻣﻨﺎ ﻫﺬﻩ‪ ،‬ﻭﲡﺪ ﻣﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﻳﺆﻣﻦ ‪‬ﺎ‪ ،‬ﺑﻞ ﻭﳚﻌﻠﻬﺎ ﳏﻮﺭ ﺣﻴﺎﺗﻪ ﺍﻟﺬﻱ ﺗﺪﻭﺭ‬
‫ﺣﻮﻟﻪ ﳐﺘﻠﻒ ﺃﻓﻜﺎﺭﻩ‪ ،‬ﻭﻗﻨﺎﻋﺎﺗﻪ‪ .‬ﻭﻫﺬﺍ ﺍﻟﺬﻱ ﺟﺮ ﻋﻠﻰ ﻋﺎﳌﻨﺎ ﺍﻹﺳﻼﻣﻲ ﺷﺮ ﺑﻼﺀ ﲤﺜﻞ ﰲ ﺗﻘﺎﻋﺲ ﺃﺑﻨﺎﺋﻪ‬
‫ﻋﻦ ﺍﻻﻧﻄﻼﻕ‪ ،‬ﻭﺍﻟﺴﻌﻲ‪ ،‬ﻭﻋﻦ ﺑﺬﻝ ﺟﻬﻮﺩﻫﻢ ﻟﺘﺤﺴﲔ ﺃﻭﺿﺎﻋﻬﻢ‪ ،‬ﻭﺭﻓﻊ ﻣﺴﺘﻮﺍﻫﻢ‪ ،‬ﺃﻭ ﺍﻻﻧﺘﻔﺎﺽ‬
‫ﺿﺪ ﺍﻷﻭﺿﺎﻉ ﺍﻟﺴﻴﺌﺔ‪ ،‬ﻭﺍﻷﺣﻮﺍﻝ ﺍﻟﺮﺩﻳﺌﺔ ﺍﶈﻴﻄﺔ ‪‬ﻢ ﻣﻦ ﻛﻞ ﺍﲡﺎﻩ‪ ،‬ﻣﻜﺘﻔﲔ ﺑﺎﻟﺘﺴﻠﻴﻢ ﺃﻥ ﻻ ﺣﻮﻝ ﳍﻢ‪،‬‬
‫ﻭﻻ ﻗﻮﺓ ﰲ ﺷﻲﺀ‪ ،‬ﻭﺃﻥ ﺍﻟﻐﲎ ﺃﻭ ﺍﻟﻔﻘﺮ‪ ،‬ﻭﺍﻟﺴﻌﺎﺩﺓ ﺃﻭ ﺍﻟﺸﻘﺎﺀ‪ ,‬ﻭﺍﻟﺘﻘﺪﻡ ﺃﻭ ﺍﻟﺘﺨﻠﻒ‪ ،‬ﻛﻠﻬﺎ ﺣﻈﻮﻅ‬
‫ﻣﻘﺴﻮﻣﺔ‪ ،‬ﻻ ﺩﺧﻞ ﳍﻢ ﻓﻴﻬﺎ‪ ،‬ﻭﻻ ﺳﺒﻴﻞ ﳍﻢ ﺇﱃ ﺍﻟﺘﺄﺛﲑ ﻓﻴﻬﺎ‪ ،‬ﺃﻭ ﺍﻟﺘﻌﻘﻴﺐ ﻭﺍﻟﺘﻌﻠﻴﻖ ﻋﻠﻴﻬﺎ‪ ،‬ﻓﻬﻲ‬
‫ﻣﺴﻄﺮﺓ‪ ،‬ﻭﻣﻘﺪﺭﺓ ﻣﻦ ﺍﻷﺯﻝ‪.‬‬
‫ﻭﰲ ﲝﺜﻪ ﻋﻦ ﺍﻟﺴﺒﺐ ﺍﻟﺬﻱ ﻛﺎﻥ ﻭﺭﺍﺀ ﻧﺸﺄﺓ ﻫﺬﺍ ﺍﳌﺒﺪﺃ‪ ،‬ﻭﺭﻭﺍﺟﻪ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﰲ ﺷﱴ ﺃﳓﺎﺀ‬
‫ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﺃﻛﺪ ﺍﻟﻐﺰﺍﱄ؛ ﺃﻧﻪ ﺭﺍﺟﻊ ﺇﱃ ﻋﻠﻢ ﺍﻟﻜﻼﻡ‪ ،‬ﻭﺍﻟﺘﺼﻮﻑ‪ ،‬ﻭﺑﻌﺾ ﻣﻔﺴﺮﻱ ﺍﻟﻘﺮﺁﻥ‪،‬‬
‫ﻭﺷﺮﺍﺡ ﺍﻟﺴﻨﻦ‪ ،‬ﻭﻗﺪ ﺃﻋﻄﻰ ﺑﻌﺾ ﺍﻷﻣﺜﻠﺔ ﻋﻦ ﺫﻟﻚ ﻣﻨﻬﺎ؛ ﺃﻥ "ﻣﺬﻫﺐ ﺍﻷﺷﻌﺮﻱ ﺍﻟﺬﻱ ﺍﻋﺘﻨﻘﻪ ﲨﻬﻮﺭ‬
‫ﺍﳌﺘﺄﺧﺮﻳﻦ ﻳﺘﺤﺪﺙ ﻋﻦ ﺍﳌﺴﺆﻭﻟﻴﺔ ﺍﻟﺸﺨﺼﻴﺔ ﺑﺄﺳﻠﻮﺏ ﻏﺎﻣﺾ‪ ،‬ﻻ ﺗﺘﻀﺢ ﻣﻌﻪ ﻋﺪﺍﻟﺔ ﺍﻟﺘﻜﻠﻴﻒ… ﺃﻣﺎ‬
‫ﺍﻟﺼﻮﻓﻴﺔ ﻓﻘﺪ ﳏﻘﻮﺍ ﺍﻹﺭﺍﺩﺓ ﺍﻟﺒﺸﺮﻳﺔ‪ ،‬ﻭﺟﻌﻠﻮﺍ ﺍﻹﻧﺴﺎﻥ ﻣﺸﺪﻭﺩﺍ ﲞﻴﻮﻁ ﺇﳍﻴﺔ ﺇﱃ ﻣﺼﲑﻩ ﺍﺠﻤﻟﻬﻮﻝ‪ ،‬ﺃﻭ‬
‫ﺍﳌﻌﻠﻮﻡ")‪ ،(303‬ﻭﺃﻣﺎ ﺍﳌﻔﺴﺮﻭﻥ‪ ،‬ﻭﺍﻟﺸﺮﺍﺡ ﻓﺄﺛﺮﻫﻢ ﻭﺍﺿﺢ ﰲ ﺗﻔﺴﲑ ﺑﻌﺾ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ‪ ،‬ﻭﺷﺮﺡ‬
‫ﺑﻌﺾ ﺍﻷﺣﺎﺩﻳﺚ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺎﻟﻘﺪﺭ ﻋﻠﻰ ﳓﻮ ﻏﲑ ﺳﻠﻴﻢ ﻳﻮﺣﻲ؛ ﺑﺄﻥ ﺗﺸﻞ ﻋﺰﳝﺔ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﺗﻌﻄﻞ ﻃﺎﻗﺎﺗﻪ‬
‫ﺍﻟﻔﻜﺮﻳﺔ‪ ،‬ﻭﺍﳉﺴﺪﻳﺔ ﻻ ﻟﺸﻲﺀ ﺇﻻ ﻟﻜﻮﻥ ﺍﻟﻘﺪﺭ ﻫﻮ ﺍﳌﺴﺆﻭﻝ ﻋﻦ ﻛﻞ ﻣﺎ ﻳﺼﻴﺒﻪ‪ ،‬ﺃﻭ ﻳﻌﺘﺮﺿﻪ ﰲ‬
‫ﺍﳊﺎﺿﺮ‪ ،‬ﻭﺍﳌﺴﺘﻘﺒﻞ‪.‬‬
‫ﻭﻫﻢ ﺑﺘﺼﻮﺭﺍ‪‬ﻢ ﻫﺬﻩ ﺇﳕﺎ ﳜﻠﻄﻮﻥ "ﺑﲔ ﺟﱪﻳﺔ ﺗﺮﻣﻲ ﺍﻟﻌﺰﳝﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺑﺎﻟﻮﻫﻦ‪ ،‬ﻭﲡﻌﻞ ﺍﻹﻧﺴﺎﻥ‬
‫ﻳﺘﻜﺎﺳﻞ‪ ،‬ﻭﳝﺸﻲ ﻣﺘﺜﺎﻗﻞ ﺍﳋﻄﺎ‪ ،‬ﻭﺑﲔ ﺗﻘﺪﻳﺮ ﻟﺴﻨﻦ ﺍﷲ ﺍﻟﻜﻮﻧﻴﺔ")‪ ،(304‬ﻭﺷﺘﺎﻥ ﺑﲔ ﺍﻷﻣﺮﻳﻦ؛ ﻓﺈﻥ ﺳﻨﻦ‬
‫ﺍﷲ ﺍﻟﻜﻮﻧﻴﺔ ﻗﻮﺍﻧﲔ ﺛﺎﺑﺘﺔ ﻻ ﺣﻴﺎﺩ ﻋﻨﻬﺎ‪ ،‬ﻭﻫﻲ ﻣﺮﺗﺒﻄﺔ ﺑﺘﻮﻓﲑ ﲨﻠﺔ ﻣﻦ ﺍﻟﺸﺮﻭﻁ‪ ،‬ﻭﺍﻟﻌﻮﺍﻣﻞ ﻟﺘﻤﻀﻲ‬
‫ﻭﻓﻘﻬﺎ؛ ﺃﻱ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﻣﻠﺰﻡ ﺑﺘﻘﺪﱘ ﲨﻠﺔ ﻣﻦ ﺍﳌﻘﺪﻣﺎﺕ ﻋﻠﻰ ﳓﻮ ﻣﻌﲔ ﰒ ﻳﻨﺘﻈﺮ ﺍﻟﻨﺘﻴﺠﺔ ﺍﻟﱵ ﺳﺘﺘﺤﻘﻖ‬
‫ﲟﺸﻴﺌﺔ ﺍﷲ ‪ ،Υ‬ﻭﻗﺪﺭﺗﻪ‪.‬‬
‫) ‪ (302‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ : :‬اﻟﺪﻋﻮة اﻹﺳﻼﻣﻴﺔ ﺗﺴﺘﻘﺒﻞ ﻗﺮﻧﻬﺎ اﻟﺨﺎﻣﺲ ﻋﺸﺮ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.79 :‬‬
‫) ‪ (303‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ‪ ،‬ص‪.80 :‬‬
‫) ‪ (304‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﻣﺸﻜﻼت ﻓﻲ ﻃﺮﻳﻖ اﻟﺤﻴﺎة اﻹﺳﻼﻣﻴﺔ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.120 :‬‬
‫ﺃﻣﺎ ﺍﳉﱪﻳﺔ ﻓﻬﻲ ﻧﻮﻉ ﻣﻦ ﺍﻟﱰﻭﻉ ﺇﱃ ﺍﻟﻜﺴﻞ‪ ،‬ﻭﺍﻟﻮﻫﻦ‪ ،‬ﻭﺍﳋﻤﻮﻝ‪ ،‬ﰒ ﺭﺑﻂ ﺫﻟﻚ ﻛﻠﻪ ﺑﻘﺪﺭ‬
‫ﺍﷲ ‪ ،Ι‬ﻭﻫﺬﺍ ﺍﳋﻠﻂ ﺍﻟﺴﻴﺊ ﺑﲔ ﺍﻷﻣﺮﻳﻦ؛ ﻛﺎﻧﺖ ﻧﺘﻴﺠﺘﻪ ﻭﺍﻗﻌﺎ ﻣﺮﺍ ﻳﻌﺎﻳﺸﻪ ﺍﳌﺴﻠﻤﻮﻥ‪ ،‬ﻭﻳﻌﺎﻧﻮﻥ ﻣﻦ‬
‫ﺗﺒﻌﺎﺗﻪ‪ ،‬ﺑﻌﺪ ﺃﻥ ﺃﺑﻌﺪ‪‬ﻢ ﺍﳉﱪﻳﺔ ﻋﻦ ﺳﺎﺣﺔ ﺍﻟﺘﻔﻜﲑ‪ ،‬ﻭﺍﻟﻌﻤﻞ‪ ،‬ﻭﺍﻹﻧﺘﺎﺝ‪ ،‬ﻭﺍﻹﺗﻘﺎﻥ‪ ،‬ﻭﺯﺭﻋﺖ ﻓﻴﻬﻢ‬
‫ﺃﻓﻜﺎﺭﺍ ﺗﺴﺘﺒﻌﺪ ﺗﻘﺪﱘ ﺍﳌﻘﺪﻣﺎﺕ‪ ،‬ﻭﺍﻧﺘﻈﺎﺭ ﺍﻟﻨﺘﺎﺋﺞ‪ ،‬ﻭﺗﺪﻓﻊ ‪‬ﻢ ﺇﱃ ﺍﻟﻮﻫﻦ‪ ،‬ﻭﺍﻟﻌﺠﺰ‪ ،‬ﻭﺍﻟﻜﺴﻞ‪ ،‬ﻭﺍﻟﺘﺴﻠﻴﻢ‬
‫ﺍﳌﻄﻠﻖ ﲟﺎ ﻓﺎﺕ‪ ،‬ﻭﻣﺎ ﻫﻮ ﻗﺎﺋﻢ‪ ،‬ﻭﻣﺎ ﻫﻮ ﺁﺕ‪ ،‬ﻭﺃﺧﲑﺍ ﳒﺤﺖ ﰲ ﺟﻌﻠﻬﻢ ﻳﺘﺨﻠﺼﻮﻥ "ﻣﻦ ﻋﻨﺎﺀ‬
‫ﺍﻻﻋﺘﺮﺍﺽ ﻋﻠﻰ ﺍﻟﻨﻈﻢ ﺍﻟﻔﺎﺳﺪﺓ‪ ،‬ﻭﺍﻷﻭﺿﺎﻉ ﺍﳉﺎﺋﺮﺓ‪ ،‬ﻭﺍﻷﺣﻜﺎﻡ ﺍﳌﺴﺘﺒﺪﺓ‪ ،‬ﻭﺍﳋﻠﻞ ﺍﻻﻗﺘﺼﺎﺩﻱ‪،‬‬
‫ﻭﺍﻧﺘﺸﺎﺭ ﺍﻟﺰﻟﻔﻰ‪ ،‬ﻭﺍﶈﺴﻮﺑﻴﺔ‪ ،‬ﻭﺍﳌﻈﺎﱂ‪ ،‬ﻳﺘﺨﻠﺼﻮﻥ ﻣﻦ ﺍﻻﻋﺘﺮﺍﺽ ﻋﻠﻰ ﻫﺬﺍ ﻛﻠﻪ‪ ،‬ﺑﺎ‪‬ﺎﻡ ﺍﻟﻘﺪﺭ ﺍﻷﻋﻠﻰ‪،‬‬
‫ﻭﺷﻴﻮﻉ ﻫﺬﻩ ﺍﳌﻘﺎﻟﺔ ﳛﺪﺙ ﲣﺮﻳﺒﺎ ﻭﺍﺳﻊ ﺍﻟﻨﻄﺎﻕ ﰲ ﺩﻋﺎﺋﻢ ‪‬ﻀﺘﻨﺎ ﺍﻟﻔﻜﺮﻳﺔ‪ ،‬ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﺍﻟﺴﻴﺎﺳﻴﺔ‪،‬‬
‫ﻓﻀﻼ ﻋﻠﻰ ﺃﻧﻪ ﲣﺮﺹ ﻋﻠﻰ ﺍﻟﻘﺪﺭ‪ ،‬ﺑﺴﻨﺪ ﺍﻟﺘﻬﻤﺔ ﺍﻟﺒﺎﻃﻠﺔ ﺍﻟﱵ ﺗﺰﻋﻢ ﺃﻥ ﺍﻟﺪﻳﻦ ﳐﺪﺭ ﻟﻠﺸﻌﻮﺏ")‪.(305‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﻨﺘﺎﺋﺞ ﻣﺆﺳﻔﺔ؛ ﻓﺈﻥ ﺍﻷﺷﺪ ﻣﻨﻬﺎ ﺃﺳﻔﺎ ﺃﻥ ﺗﻠﻘﻰ ﺍﳉﱪﻳﺔ ﻫﺬﺍ ﺍﻟﺮﻭﺍﺝ‪ ،‬ﻭﻫﺬﻩ‬
‫ﺍﻻﺳﺘﻤﺮﺍﺭﻳﺔ ﰲ ﺍﻟﺘﺄﺛﲑ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ؛ ﳑﺎ ﻳﺆﻛﺪ ﺃﻥ ﺍﳌﺴﻠﻢ ﻻ ﻳﺰﺍﻝ ﻏﺎﺭﻗﺎ ﰲ ﻫﺎﻟﺔ ﻣﻦ ﺍﻷﻭﻫﺎﻡ‪ ،‬ﻭﻻ‬
‫ﻳﺰﺍﻝ ﺍﻟﻔﻬﻢ ﺍﻟﺴﻴﺊ ﻟﺘﻌﺎﻟﻴﻢ ﺍﻹﺳﻼﻡ ﻳﻘﻴﺪﻩ‪ ،‬ﻭﳛﻮﻝ ﺩﻭﻥ ﺃﺩﺍﺋﻪ ﻟﻠﺪﻭﺭ ﺍﻟﻔﻌﺎﻝ ﺍﳌﻨﻮﻁ ﺑﻪ؛ ﻭﻫﻮ ﺇﺧﺮﺍﺝ‬
‫ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻣﻦ ﺃﺯﻣﺘﻪ ﺍﳊﻀﺎﺭﻳﺔ ﺑﺄﺳﺮﻉ ﻭﻗﺖ‪.‬‬
‫ﺍﳌﻄﻠﺐ ﺍﳋﺎﻣﺲ‪ :‬ﺍﳌﺴﻠﻤﻮﻥ ﻭﻗﺎﻧﻮﻥ ﺍﻟﺴﺒﺒﻴﺔ‬
‫ﻏﲑ ﺑﻌﻴﺪ ﻋﻦ ﻣﺒﺪﺃ ﺍﳉﱪﻳﺔ ﺍﻟﺬﻱ ﺍﺑﺘﻠﻲ ﺑﻪ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻗﺪﳝﺎ‪ ،‬ﻭﺣﺪﻳﺜﺎ‪ ،‬ﺃﺿﺎﻑ ﺍﻟﻐﺰﺍﱄ ﺳﺒﺒﺎ‬
‫ﺁﺧﺮ ﻟﺘﺨﻠﻒ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﺣﻀﺎﺭﻳﺎ؛ ﻭﻫﻮ ﺿﻌﻒ ﺍﻟﺼﻠﺔ‪ ،‬ﺃﻭ ﺍﻧﻘﻄﺎﻋﻬﺎ ﺑﲔ ﺍﻷﺳﺒﺎﺏ‪ ،‬ﻭﺍﳌﺴﺒﺒﺎﺕ؛‬
‫ﺃﻱ ﺃﻥ ﺍﳌﻘﺪﻣﺎﺕ‪ ،‬ﻭﺍﻟﻨﺘﺎﺋﺞ ﻏﲑ ﻣﺮﺗﺒﻄﺔ ﲤﺎﻣﺎ‪ ،‬ﻭﻻ ﻣﺘﺘﺎﺑﻌﺔ ﺣﺘﻤﺎ‪ ،‬ﺑﻞ ﺇ‪‬ﺎ ﻗﺪ ﺗﺘﺼﻞ ﺑﺒﻌﻀﻬﺎ ﺍﻟﺒﻌﺾ‬
‫ﺑﺼﻮﺭﺓ ﺟﺰﺋﻴﺔ‪ ،‬ﻭﻗﺪ ﺗﻨﻔﺼﻼﻥ ﲤﺎﻣﺎ‪ .‬ﻭﻣﻊ ﺧﻄﻮﺭﺓ ﻫﺬﺍ ﺍﻟﺮﺃﻱ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺘﻔﻜﲑ ﺍﳌﺘﻨﺎﻗﺾ ﺑﻮﺿﻮﺡ ﻣﻊ‬
‫ﺳﻨﻦ ﺍﷲ ﺍﻟﺜﺎﺑﺘﺔ‪ ،‬ﻭﻗﻮﺍﻧﲔ ﺍﻟﻜﻮﻥ ﺍﻟﺼﺎﺭﻣﺔ‪ ،‬ﻛﺎﻥ ﺍﳊﺎﺻﻞ ﺃﻥ "ﻫﺬﺍ ﺍﻟﺘﺼﻮﺭ ﺍﳌﺨﺒﻮﻝ ﻻ ﻳﻨﻀﺞ ﻣﻌﻪ‬
‫ﻋﻠﻢ‪ ،‬ﻭﻻ ﻳﺼﺢ ﻓﻴﻪ ﲝﺚ‪ ،‬ﻭﻻ ﳝﻠﻚ ﺃﺻﺤﺎﺑﻪ ﺍﻷﺩﻭﺍﺕ ﺍﻟﱵ ﳛﻘﻘﻮﻥ ‪‬ﺎ ﳒﺎﺣﺎ ﻋﻤﻠﻴﺎ ﰲ ﻫﺬﻩ ﺍﳊﻴﺎﺓ‪،‬‬
‫ﻭﺍﳌﻘﺮﺭ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻜﻮﻧﻴﺔ‪ ،‬ﻭﺍﻟﺘﺠﺮﻳﺒﻴﺔ‪ ،‬ﻭﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﻭﻏﲑﻫﺎ؛ ﺃﻥ ﻗﺎﻧﻮﻥ ﺍﻟﺴﺒﺒﻴﺔ ﳏﺘﺮﻡ‪ ،‬ﻭﺃﻥ ﺭﻓﻀﻪ‬
‫ﺟﻨﻮﻥ… ﻭﻛﺎﻥ ﻟﺬﻟﻚ ﺃﺛﺮ ﳏﺰﻥ ﰲ ﺍ‪‬ﻴﺎﺭ ﺣﻀﺎﺭﺗﻨﺎ‪ ،‬ﻭﺍﺧﺘﻼﻝ ﺛﻘﺎﻓﺘﻨﺎ" )‪.(306‬‬
‫ﻭﳏﺎﻭﻟﺔ ﻣﻦ ﺍﻟﻐﺰﺍﱄ ﻣﻌﺮﻓﺔ ﺃﺳﺒﺎﺏ ﻧﺸﺄﺓ ﻫﺬﺍ ﺍﻟﺘﺼﻮﺭ‪ ،‬ﻭﺍﻧﺘﺸﺎﺭﻩ ﺑﲔ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻗﺮﺭ ﺃﻥ ﻋﺪﺩﺍ‬
‫ﻛﺒﲑﺍ ﻣﻦ ﺍﳌﺮﺑﲔ‪ ،‬ﻭﺍﳌﻮﺟﻬﲔ ﻛﺎﻧﻮﺍ ﻣﺴﺆﻭﻟﲔ ﻋﻦ ﺫﻟﻚ؛ ﻷ‪‬ﻢ ﻭﺑﺴﺒﺐ ﺳﻮﺀ ﻓﻬﻤﻬﻢ‪ ،‬ﻭﻗﻠﺔ ﺑﺎﻋﻬﻢ ﰲ‬
‫ﻣﻌﺮﻓﺔ ﺃﺳﺲ ﺍﳌﻨﻬﺞ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﺍﻟﻨﻈﺎﻡ ﺍﻟﻘﺮﺁﱐ ﺍﻟﺪﻗﻴﻖ‪ ،‬ﻛﺎﻧﻮﺍ ﺧﻼﻝ ﺗﻮﺟﻴﻬﻬﻢ ﺍﻟﺘﺮﺑﻮﻱ ﻟﻸﻣﺔ‬
‫) ‪ (305‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻹﺳﻼم اﻟﻤﻔﺘﺮى ﻋﻠﻴﻪ ﺑﻴﻦ اﻟﺸﻴﻮﻋﻴﻴﻦ واﻟﺮأﺳﻤﺎﻟﻴﻴﻦ‪) ،‬اﻟﻘﺎهﺮة‪ ،‬ﻧﻬﻀﺔ ﻣﺼﺮ‪ ،‬ط‪1999 ،02 :‬م( ص‪.53 :‬‬
‫) ‪ (306‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻟﺪﻋﻮة اﻹﺳﻼﻣﻴﺔ ﺗﺴﺘﻘﺒﻞ ﻗﺮﻧﻬﺎ اﻟﺨﺎﻣﺲ ﻋﺸﺮ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.81 :‬‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﻳﺸﻌﺮﻭ‪‬ﺎ؛ "ﺑﺄﻥ ﺍﻟﻨﺎﺭ ﻗﺪ ﺗﻮﺟﺪ ﻭﻻ ﻳﻮﺟﺪ ﺍﻹﺣﺮﺍﻕ‪ ،‬ﻭﺃﻥ ﺍﳌﺎﺀ ﻗﺪ ﻳﻮﺟﺪ ﻭﻻ ﻳﻮﺟﺪ ﺍﻟﺮﻱ‪،‬‬
‫ﻭﺃﻥ ﺍﻟﺴﻜﲔ ﻗﺪ ﺗﻮﺟﺪ ﻭﻻ ﻳﻮﺟﺪ ﺍﻟﻘﻄﻊ‪ ،‬ﻭﺃﻥ ﺍﻟﻮﺍﺟﺒﺎﺕ ﺍﻟﻌﺎﺩﻳﺔ ﻗﺪ ﺗﺘﺨﻠﻒ‪ ،‬ﻭﺃﻥ ﻗﺎﻧﻮﻥ ﺍﻟﺴﺒﺒﻴﺔ‬
‫ﻋﻠﻰ ﺍﻹﲨﺎﻝ ﻏﲑ ﻻﺯﻡ‪ ،‬ﻭﻻ ﻣﻄﺮﺩ")‪ .(307‬ﻭﳑﺎ ﺍﻋﺘﻤﺪ ﻋﻠﻴﻪ ﻫﺆﻻﺀ ﺍﳌﻮﺟﻬﻮﻥ ‪-‬ﺳﻴﻤﺎ ﻋﻠﻤﺎﺀ ﺍﻟﻜﻼﻡ‪-‬‬
‫ﺧﻮﺍﺭﻕ ﺍﻟﻌﺎﺩﺍﺕ‪ ،‬ﻭﻧﺴﺒﺘﻬﺎ ﻟﻸﺣﻴﺎﺀ‪ ،‬ﻭﺍﻷﻣﻮﺍﺕ ﻋﻠﻰ ﺣﺪ ﺳﻮﺍﺀ‪ ،‬ﳑﺎ ﺟﻌﻞ ﻗﺎﻧﻮﻥ ﺍﻟﺴﺒﺒﻴﺔ ﳎﺮﺩ ﻟﻐﻮ‪.‬‬
‫ﻭﻗﺪ ﺩﺣﺾ ﺍﻟﻐﺰﺍﱄ ﻫﺬﺍ ﺍﻟﺘﺼﻮﺭ ﺑﺸﺪﺓ‪ ،‬ﻣﻌﺘﱪﺍ ﺇﻳﺎﻩ ﺷﺬﻭﺫﺍ ﻋﻦ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻹﳍﻴﺔ ﺍﻟﻘﺎﺿﻴﺔ؛ ﺑﺄﻥ‬
‫ﺍﻷﺳﺒﺎﺏ ﺗﺆﰐ ﻧﺘﺎﺋﺠﻬﺎ ﺣﺘﻤﺎ‪ ،‬ﰲ ﺣﲔ ﲤﺜﻞ ﺧﻮﺍﺭﻕ ﺍﻟﻌﺎﺩﺍﺕ ﺃﻣﺮﺍ ﺁﺧﺮ‪ ،‬ﻫﻮ ﰲ ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ ﻣﺆﻛﺪ‬
‫ﻟﻠﻘﺎﻋﺪﺓ‪ ،‬ﻭﻏﲑ ﻫﺎﺩﻡ ﳍﺎ‪.‬‬
‫ﻫﻜﺬﺍ ﺳﺮﺕ ﺍﻟﻔﻜﺮﺓ ﺑﲔ ﺃﻭﺳﺎﻁ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﻭﺟﺪﺕ ﺑﻴﻨﻬﻢ ﻗﺒﻮﻻ‪ ،‬ﻭﺍﻧﺘﺸﺎﺭﺍ ﻛﺒﲑﻳﻦ‬
‫ﺧﺼﻮﺻﺎ ﰲ ﺍﻟﻘﺮﻭﻥ ﺍﻷﺧﲑﺓ‪ .‬ﺣﻴﺚ ﺃ‪‬ﻢ ﺟﻨﺤﻮﺍ ﺇﱃ ﻗﺎﻧﻮﻥ ﺍﳋﻤﻮﻝ‪ ،‬ﻭﺍﻟﻜﺴﻞ‪ ،‬ﻭﺣﺘﻤﻴﺔ ﺍﳋﻮﺍﺭﻕ‪،‬‬
‫ﺑﻌﺪ ﺃﻥ ﻫﺠﺮﻭﺍ ﻗﺎﻧﻮﻥ ﺍﻟﺴﺒﺒﻴﺔ‪ ،‬ﻭﺿﺮﻭﺭﺓ ﺗﻘﺪﱘ ﺍﳌﻘﺪﻣﺎﺕ ﺑﺎﻟﺘﻔﻜﲑ‪ ،‬ﻭﺍﻟﻌﻤﻞ‪ ،‬ﻭﺍﻻﺟﺘﻬﺎﺩ ﻟﻴﺪﻓﻌﻮﺍ‬
‫ﺑﺄﻧﻔﺴﻬﻢ ﺇﱃ ﻗﺒﻀﺔ ﺍﻟﺘﺨﻠﻒ ﺍﳊﻀﺎﺭﻱ ﺍﻟﺮﻫﻴﺐ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺟﻌﻞ ﺍﻟﻐﺰﺍﱄ ﻳﺮﻓﺾ ﻫﺬﺍ ﺍﻟﺘﺼﻮﺭ ﺑﺸﺪﺓ‪،‬‬
‫ﻭﻳﺪﻋﻮ ﺍﳌﺴﻠﻤﲔ ﺇﱃ ﺿﺮﻭﺭﺓ ﺍﻻﺑﺘﻌﺎﺩ ﻋﻨﻪ ﻗﺎﺋﻼ‪" :‬ﺗﻮﻓﲑ ﺍﻷﺳﺒﺎﺏ ﻣﻄﻠﻮﺏ‪ ،‬ﺑﻞ ﺍﻟﻐﻔﻠﺔ ﻋﻨﻬﺎ ﺟﺮﳝﺔ‪،‬‬
‫ﺤِﺘﻜﹸ ‪‬ﻢ ‪‬ﻭﹶﺃ ‪‬ﻣِﺘ ‪‬ﻌِﺘﻜﹸ ‪‬ﻢ ﹶﻓ‪‬ﻴﻤِﻴﻠﹸﻮ ﹶﻥ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ‪‬ﻣ‪‬ﻴﹶﻠ ﹰﺔ‬
‫ﻭﻗﺪ ﻗﺎﻝ ﺍﷲ ‪ } :Ι‬ﻭ ‪‬ﺩ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﻛ ﹶﻔﺮ‪‬ﻭﺍ ﹶﻟ ‪‬ﻮ ‪‬ﺗ ‪‬ﻐ ﹸﻔﻠﹸﻮ ﹶﻥ ‪‬ﻋ ‪‬ﻦ ﹶﺃ ‪‬ﺳِﻠ ‪‬‬
‫ﻭ‪‬ﺍ ِﺣ ‪‬ﺪ ﹰﺓ{)‪.(309)"(308‬‬
‫ﻭﰲ ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ ﻛﺎﻥ ﺍﻟﻐﺰﺍﱄ ﻳﻘﺮﻥ ﺑﲔ ﻗﺎﻧﻮﻥ ﺍﻟﺴﺒﺒﻴﺔ‪ ،‬ﻭﻣﺒﺪﺃ ﺍﻟﺘﻮﻛﻞ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﰲ‬
‫ﻛﺜﲑ ﻣﻦ ﺍﳌﻮﺍﺿﻊ‪ ،‬ﻹﺯﺍﻟﺔ ﻛﻞ ﻏﻤﻮﺽ‪ ،‬ﺃﻭ ﺍﻟﺘﺒﺎﺱ ﻣﻦ ﺷﺄﻧﻪ ﺃﻥ ﻳﻮﺣﻲ ﺑﺎﻟﺘﻨﺎﻗﺾ‪ ،‬ﺃﻭ ﺍﻟﺘﻀﺎﺩ ﺑﲔ‬
‫ﺍﻷﻣﺮﻳﻦ‪ ،‬ﻣﺒﻴﻨﺎ ﺃﻥ "ﺍﻷﻣﻮﺭ ﻻ ﺗﺒﻠﻎ ﲤﺎﻣﻬﺎ ﺇﻻ ﺑﺈﺫﻧﻪ ﺗﻌﺎﱃ‪ ،‬ﻓﻤﺎ ﻳﻨﻘﻄﻊ ﻣﻘﻄﻮﻉ‪ ،‬ﻭﻻ ﻳﺘﺼﻞ ﻣﻮﺻﻮﻝ‪،‬‬
‫ﻭﻻ ﻳﻨﺒﺖ ﻧﺒﺎﺕ‪ ،‬ﻭﻻ ﳛﻴﺎ ﺣﻲ ﺇﻻ ﻭﻓﻖ ﺍﳌﺸﻴﺌﺔ ﺍﻟﻌﻠﻴﺎ‪ ،‬ﻭﺍﻹﻧﺴﺎﻥ ﻗﺪ ﳝﻠﻚ ﺃﺳﺒﺎﺑﺎ‪ ،‬ﻭﻟﻜﻨﻪ ﻻ ﳝﻠﻚ‬
‫ﺍﻷﺳﺒﺎﺏ ﻛﻠﻬﺎ‪ ،‬ﻭﻟﻮ ﻣﻠﻜﻬﺎ ﻛﻠﻬﺎ‪ ،‬ﻓﻬﻮ ﻻ ﳝﻠﻚ ﺍﻷﺳﺒﺎﺏ ﺍﳌﻀﺎﺩﺓ ﳍﺎ؛ ﺑﻞ ﺇﻥ ﺗﻴﺎﺭ ﺍﳊﻴﺎﺓ ﺍﻟﺬﻱ ﳝﺪ‬
‫ﺍﻟﻘﻠﺐ ﺑﺎﻟﻨﺒﺾ‪ ،‬ﻭﺍﻟﻌﻘﻞ ﺑﺎﻟﻔﻜﺮ‪ ،‬ﻭﺍﻷﻋﺼﺎﺏ ﺑﺎﳊﺲ‪ ،‬ﻟﻴﺲ ﻣﻠﻚ ﺍﻹﻧﺴﺎﻥ ﻧﻔﺴﻪ‪ ،‬ﺑﻞ ﻣﻠﻚ ﻭﺍﻫﺐ‬
‫ﺍﳊﻴﺎﺓ ﺍﻟﺬﻱ ﻟﻪ ﺍﳋﻠﻖ ﻭﺍﻷﻣﺮ‪ ،‬ﻭﺑﻴﺪﻩ ﺍﻟﻨﻔﻊ ﻭﺍﻟﻀﺮ‪ ،‬ﻭﺍﳍﺰﳝﺔ ﻭﺍﻟﻨﺼﺮ‪ ،‬ﻭﺍﻟﺘﻘﺪﱘ ﻭﺍﻟﺘﺄﺧﲑ")‪.(310‬‬
‫ﻭﺑﻨﺎﺀ ﻋﻠﻰ ﺫﻟﻚ ﻳﺆﻛﺪ ﺍﻟﻐﺰﺍﱄ؛ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻴﻪ ﺍﺳﺘﻐﻼﻝ ﻛﻞ ﻣﺎ ﻳﺘﺎﺡ ﻟﻪ ﻣﻦ ﻗﻮﺓ‪،‬‬
‫ﻭﺇﻣﻜﺎﻧﺎﺕ‪ ،‬ﻭﻗﺪﺭﺍﺕ‪ ،‬ﻭﺗﻮﻇﻴﻔﻬﺎ ﰲ ﺣﻴﺎﺗﻪ‪ ،‬ﻣﺘﻮﻛﻼ ﻋﻠﻰ ﺍﷲ ‪ ،Ι‬ﻣﻌﺘﻘﺪﺍ ﻭﻣﺆﻣﻨﺎ؛ ﺃﻥ ﺍﻟﺘﻮﻓﻴﻖ ﻣﻦ ﻋﻨﺪﻩ‬
‫ﺗﻌﺎﱃ‪ ،‬ﻭﺃﻥ ﺍﻟﻨﺘﺎﺋﺞ ﺍﳌﺮﺗﻘﺒﺔ ﻟﻜﻞ ﻣﺎ ﻗﺎﻡ ﺑﻪ ﻫﻲ ﺭﻫﻦ ﻣﺸﻴﺌﺔ ﺍﷲ ﺟﻞ ﻭﻋﻼ ‪ ،‬ﻻ ﻣﺸﻴﺌﺘﻪ ﺍﻟﺸﺨﺼﻴﺔ‪،‬‬
‫) ‪ (307‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ‪ ،‬ص‪.80 :‬‬
‫) ‪ (308‬ﺳﻮرة‪ :‬اﻟﻨﺴﺎء‪ ،‬اﻵﻳﺔ‪.102 :‬‬
‫) ‪ (309‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﺳﺮ ﺗﺄﺧﺮ اﻟﻌﺮب واﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.102 :‬‬
‫) ‪ (310‬اﻟﻤﺼﺪر اﻟﺴﺎﺑﻖ‪ ،‬اﻟﺼﻔﺤﺔ ﻧﻔﺴﻬﺎ‪.‬‬
‫ﻭﺭﻏﺒﺘﻪ ﺍﻟﺬﺍﺗﻴﺔ‪ .‬ﻭﻳﺒﻘﻰ ﻫﺬﺍ ﺍﳌﻨﻬﺞ؛ ﻫﻮ ﺍﻷﺻﻞ ﺍﻟﺬﻱ ﺳﺎﺭ ﻋﻠﻴﻪ ﺭﺳﻮﻝ ﺍﷲ ‪ ،ε‬ﻭﺗﺒﻌﻪ ﺻﺤﺒﻪ ﺍﻟﻜﺮﺍﻡ ‪-‬‬
‫ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻬﻢ‪ ،-‬ﻭﺳﻴﺒﻘﻰ ﻟﺰﺍﻣﺎ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﺇﻥ ﺭﻏﺒﻮﺍ ﺑﻨﻴﻞ ﻣﺎ ﻧﺎﻟﻪ ﺳﻠﻔﻬﻢ ﺍﻟﺼﺎﱀ ﻣﻦ‬
‫ﺣﻀﺎﺭﺓ‪ ،‬ﻭﺍﺯﺩﻫﺎﺭ ﺃﻥ ﻳﺘﺨﺬﻭﺍ ﻫﺬﺍ ﺍﳌﻨﻬﺞ ﺳﺒﻴﻼ ﳍﻢ‪ ،‬ﻭﻣﻦ ﺳﺎﺭ ﻋﻠﻰ ﺍﻟﺪﺭﺏ ﻭﺻﻞ‪.‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺗﻘﺎﻟﻴﺪ ﺍﻟﺮﻳﺎﺀ ﰲ ﺍﺠﻤﻟﺘﻤﻌﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ‬
‫ﻣﻦ ﺍﻟﺘﻘﺎﻟﻴﺪ ﺍﻟﱵ ﺍﺑﺘﻠﻲ ‪‬ﺎ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﰲ ﺍﻟﻘﺮﻭﻥ ﺍﻷﺧﲑﺓ؛ ﺳﻴﺎﺩﺓ ﺍﻟﺮﻳﺎﺀ ﰲ ﳎﺘﻤﻌﺎﺗﻪ‪،‬‬
‫ﻭﺍﻋﺘﻤﺎﺩ ﺍﻟﻜﺜﲑﻳﻦ ﻣﻦ ﺃﺑﻨﺎﺋﻪ ﻋﻠﻰ ﺍﻟﺘﻜﻠﻒ‪ ،‬ﻭﺍﻟﺘﺰﻭﻳﻖ‪ ،‬ﻭﺍﻻﺳﺘﻌﻼﺀ ﰲ ﺷﱴ ﺗﻌﺎﻣﻼ‪‬ﻢ‪ ،‬ﻭﺳﻠﻮﻛﻬﻢ ﻣﻊ‬
‫ﺃﻧﻔﺴﻬﻢ‪ ،‬ﺃﻭ ﻣﻊ ﻏﲑﻫﻢ‪ ،‬ﺑﺪﻝ ﺍﻟﺒﺴﺎﻃﺔ‪ ،‬ﻭﺍﻟﺴﻬﻮﻟﺔ ﺍﻟﱵ ﻣﺎ ﻗﺎﻡ ﺍﻹﺳﻼﻡ ﺇﻻ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻣﺎ ﳕﺖ‪،‬‬
‫ﻭﺍﺯﺩﻫﺮﺕ ﺣﻀﺎﺭﺗﻪ ﺇﻻ ﰲ ﻛﻨﻔﻬﺎ‪ .‬ﻭﻫﺬﺍ ﻣﺎ ﺩﻓﻊ ﺍﻟﻐﺰﺍﱄ ﺇﱃ ﺍﻋﺘﺒﺎﺭﻩ ﺃﺣﺪ ﻋﻮﺍﻣﻞ ﺍﻻ‪‬ﻴﺎﺭ ﺍﳊﻀﺎﺭﻱ‬
‫ﺍﻟﺬﻱ ﺃﺻﺎﺏ ﺍﻟﻌﺎﻡ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﰲ ﺫﻟﻚ ﻳﻘﻮﻝ‪" :‬ﺇﻥ ﲦﺔ ﺃﻓﻜﺎﺭﺍ ﺧﺎﻃﺌﺔ‪ ،‬ﻭﺗﻘﺎﻟﻴﺪ ﻋﻮﺟﺎﺀ ﺗﺴﻮﺩ‬
‫ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻻ ﺻﻠﺔ ﳍﺎ ﺑﻜﺘﺎﺏ ﺃﻭ ﺳﻨﺔ‪ ،‬ﻭﻫﺬﻩ ﺍﻷﻓﻜﺎﺭ‪ ،‬ﻭﺍﻟﺘﻘﺎﻟﻴﺪ ﻭﺭﺍﺀ ﺍﻻﳓﻄﺎﻁ ﺍﻟﻌﺎﻡ ﺍﻟﺬﻱ ﻧﻜﺲ‬
‫ﺭﺍﻳﺘﻬﻢ‪ ،‬ﻭﺃﳊﻖ ‪‬ﻢ ﻫﺰﺍﺋﻢ ﻣﺬﻟﺔ ﰲ ﻛﻞ ﻣﻴﺪﺍﻥ")‪.(311‬‬
‫ﻳﺮﻯ ﺍﻟﻐﺰﺍﱄ ﺃﻥ ﻣﺴﻠﻤﻲ ﺍﻟﻘﺮﻭﻥ ﺍﻷﺧﲑﺓ ﺧﺎﻟﻔﻮﺍ ‪‬ﺞ ﺃﺳﻼﻓﻬﻢ ﺍﻷﻭﺍﺋﻞ‪ ،‬ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﺃﺳﻠﻢ‬
‫ﺍﻟﻨﺎﺱ ﻓﻄﺮﺓ‪ ،‬ﻭﺃﺻﻔﺎﻫﻢ ﻃﺒﻴﻌﺔ‪ ،‬ﻭﺍﻟﺬﻳﻦ ﺃﻗﺎﻣﻮﺍ ﺣﻴﺎ‪‬ﻢ‪ ،‬ﻭﺃﻧﺸﺌﻮﺍ ﺣﻀﺎﺭ‪‬ﻢ ﺍﻗﺘﺪﺍﺀ ﺑﺮﺳﻮﻝ ﺍﷲ ‪ε‬؛ ﺍﻟﺬﻱ‬
‫ﻣﺎ ﺃﺛﺮ ﻋﻨﻪ ﺇﻻ ﻣﻴﻠﻪ ﺇﱃ ﺍﻟﺘﻴﺴﲑ ﻻ ﺍﻟﺘﻌﺴﲑ‪ ،‬ﻭﺣﺮﺻﻪ ﻋﻠﻰ ﺇﺭﺳﺎﺀ ﺍﻟﺘﻮﺍﺿﻊ‪ ،‬ﻭﺍﻟﺒﺴﺎﻃﺔ ﻛﻘﻮﺍﻋﺪ ﺭﺷﻴﺪﺓ‬
‫ﲢﻜﻢ ﺍﻟﺘﻌﺎﻣﻞ ﺑﲔ ﺍﻟﻨﺎﺱ ﻣﻬﻤﺎ ﺍﺧﺘﻠﻔﺖ ﺃﺟﻨﺎﺳﻬﻢ‪ ،‬ﻭﻟﻐﺎ‪‬ﻢ‪ ،‬ﻭﺗﻔﺎﻭﺗﺖ ﺃﻟﻘﺎ‪‬ﻢ‪ ،‬ﻭﺩﺭﺟﺎ‪‬ﻢ‪.‬‬
‫ﻭﻭﻓﻖ ﻫﺬﻩ ﺍﻟﻔﻄﺮﺓ ﺍﻟﺴﻠﻴﻤﺔ ﺫﻛﺮ ﺍﻟﻐﺰﺍﱄ ﻣﻮﻗﻔﺎ ﻟﻌﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ‪τ‬؛ ﻭﺍﻟﺬﻱ ﻳﺘﻤﺜﻞ ﰲ‬
‫ﻣﻔﺎﲢﺘﻪ ﺻﺪﻳﻘﻪ ﺃﺑﺎ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ‪ τ‬ﰲ ﺍﻟﺰﻭﺍﺝ ﻣﻦ ﺍﺑﻨﺘﻪ ﺣﻔﺼﺔ‪ ،‬ﺑﻌﺪ ﺃﻥ ﺗﺄﳝﺖ ﻣﻦ ﺯﻭﺟﻬﺎ ﺍﻷﻭﻝ‪.‬‬
‫ﻭﻣﻮﻗﻒ ﻛﻬﺬﺍ ﻛﺎﻥ ﺟﺪﻳﺮﺍ ﺑﺎﳌﺴﻠﻤﲔ ﺃﻥ ﻳﻨﺘﺒﻬﻮﺍ ﻣﻦ ﺧﻼﻟﻪ ﺇﱃ ﺃﻣﻮﺭ ﻋﺪﻳﺪﺓ ﺃﺑﺮﺯﻫﺎ؛ ﺃﻥ ﺍﻷﻣﺮ ﺇﻥ‬
‫ﻛﺎﻥ ﻳﺮﺿﻲ ﺍﷲ ‪ ،Ι‬ﻭﺭﺳﻮﻟﻪ ‪ ،ε‬ﻭﳛﻘﻖ ﻣﺼﻠﺤﺔ‪ ،‬ﺃﻭ ﻳﻠﱯ ﻏﺮﺿﺎ‪ ،‬ﻓﻼ ﳎﺎﻝ ﻟﻼﺯﺩﺭﺍﺀ ﻣﻨﻪ‪ ،‬ﺃﻭ ﺍﳋﺠﻞ‬
‫ﻣﻦ ﺇﺗﻴﺎﻧﻪ)‪.(312‬‬
‫ﻟﻜﻦ ﺍﻟﺬﻱ ﻛﺸﻒ ﻋﻨﻪ ﺗﻌﺎﻗﺐ ﺍﻟﺴﻨﲔ‪ ،‬ﻭﻣﺮﻭﺭ ﺍﻟﻘﺮﻭﻥ ﻛﺎﻥ ﺑﻌﻴﺪﺍ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻓﻘﺪ ﺍﻋﺘﻨﻖ‬
‫ﺍﳌﺴﻠﻤﻮﻥ ﻋﺎﺩﺍﺕ‪ ،‬ﻭﺗﻘﺎﻟﻴﺪ ﳛﺎﺭ ﺍﳌﺮﺀ ﰲ ﻃﺒﻴﻌﺘﻬﺎ‪ ،‬ﻭﺃﺻﻠﻬﺎ‪ ،‬ﻓﻼ ﻫﻲ ﻣﻦ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻻ ﻫﻲ ﻣﻦ ﺍﳌﻨﻄﻖ‪،‬‬
‫ﻭﻟﻜﻨﻬﺎ ﻣﻦ ﻋﻬﻮﺩ ﺍﳉﺎﻫﻠﻴﺔ‪ ،‬ﻭﻫﻲ ﰲ ﺃﺣﻴﺎﻥ ﻛﺜﲑﺓ ﲡﺮ ﻋﻠﻰ ﺃﺻﺤﺎ‪‬ﺎ ﺍﻟﻌﻨﺎﺀ؛ ﻣﻦ ﺷﺪﺓ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ‬
‫ﺗﻜﻠﻒ‪ ،‬ﻭﺇﻋﻴﺎﺀ‪ ،‬ﻭﺗﺰﻭﻳﺮ‪ ،‬ﻭﰲ ﻭﺻﻒ ﺍﻟﻐﺰﺍﱄ ﳍﺎ‪ ،‬ﻭﺍﺑﺘﻌﺎﺩﻫﺎ ﺍﳌﺜﲑ ﻋﻦ ﻓﻄﺮﺓ ﺍﻹﺳﻼﻡ‪ ،‬ﻳﻘﻮﻝ‪" :‬ﺇﻥ‬
‫ﺗﻘﺎﻟﻴﺪ ﺍﻟﺮﻳﺎﺀ ﺗﻘﺘﻞ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ ﰲ ﺃﻛﻠﻬﻢ‪ ،‬ﻭﺷﺮ‪‬ﻢ‪ ،‬ﻭﻟﺒﺎﺳﻬﻢ‪ ،‬ﻭﺯﻭﺍﺟﻬﻢ‪ ،‬ﻭﺃﺣﻮﺍﳍﻢ ﻛﻠﻬﺎ‪ .‬ﺃﻳﻦ‬
‫) ‪ (311‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﻣﺴﺘﻘﺒﻞ اﻹﺳﻼم ﺧﺎرج أرﺿﻪ آﻴﻒ ﻧﻔﻜﺮ ﻓﻴﻪ‪) ،‬اﻟﻘﺎهﺮة‪ ،‬دار اﻟﺸﺮوق‪ ،‬ط‪1418 ،01 :‬هـ‪1997 ،‬م( ص‪.30 :‬‬
‫) ‪ (312‬أﻧﻈﺮ‪ :‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻟﺪﻋﻮة اﻹﺳﻼﻣﻴﺔ ﺗﺴﺘﻘﺒﻞ ﻗﺮﻧﻬﺎ اﻟﺨﺎﻣﺲ ﻋﺸﺮ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.82 :‬‬
‫ﺍﻟﺴﻬﻮﻟﺔ‪ ،‬ﻭﺍﻹﺧﻼﺹ‪ ،‬ﻭﺍﻟﺒﺴﺎﻃﺔ‪ ،‬ﻭﺩﻳﻨﻨﺎ ﺃﺳﺎﺳﻪ ﺍﻟﻔﻄﺮﺓ؟ ﺃﺣﻴﺎﻧﺎ ﺃﻧﻈﺮ ﺇﱃ ﺣﻀﺎﺭﺓ ﺍﻟﻐﺮﺏ ﻓﺄﺟﺪﻫﺎ‬
‫ﻋﻠﻰ ﻣﺎ ‪‬ﺎ‪ -‬ﺃﻗﺮﺏ ﺇﱃ ﻓﻄﺮﺓ ﺍﷲ ﻣﻦ ﺿﺮﻭﺏ ﺍﻟﺘﻜﻠﻒ‪ ،‬ﻭﺍﻟﺘﺰﻭﻳﺮ ﺍﻟﱵ ﳕﺎﺭﺳﻬﺎ ﺑﺎﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ‪،‬‬‫ﻓﻨﻐﻀﺐ ﺭﺑﻨﺎ‪ ،‬ﻭﻧﺸﻘﻲ ﺃﻧﻔﺴﻨﺎ؟ ﻣﺎ ﺃﻓﺪﺡ ﺍﻟﺜﻤﻦ ﺍﻟﺬﻱ ﺗﺪﻓﻌﻪ ﺃﻣﺘﻨﺎ ﻟﻠﺤﻔﺎﻅ ﻋﻠﻰ ﺗﻘﺎﻟﻴﺪ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ‪‬ﺎ‬
‫ﻣﻦ ﺳﻠﻄﺎﻥ‪ ،‬ﻭﻋﻠﻰ ﺗﺰﻭﻳﻖ ﺍﻟﻈﺎﻫﺮ‪ ،‬ﻣﻊ ﺧﻮﺍﺀ ﺍﻟﺒﺎﻃﻦ")‪.(313‬‬
‫ﻭﺍﳌﺮﻳﺐ ﰲ ﻫﺬﻩ ﺍﻟﺘﻘﺎﻟﻴﺪ؛ ﺃ‪‬ﺎ ﺳﺮﺕ ﰲ ﻛﻞ ﻣﻨﺎﺣﻲ ﺍﳊﻴﺎﺓ‪ ،‬ﳑﺎ ﻳﺪﻝ ﻋﻠﻰ ﺧﻮﺍﺀ ﺍﻟﺸﺨﺼﻴﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺍﺑﺘﻌﺎﺩﻫﺎ ﻋﻦ ﻓﻄﺮﺓ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺗﻌﺎﻟﻴﻤﻪ ﻣﻦ ﺟﻬﺔ‪ .‬ﻭﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ ﻳﺪﻝ ﻋﻠﻰ ﺇﺳﺎﺀ‪‬ﺎ‬
‫ﻟﺼﻮﺭﺓ ﺍﻹﺳﻼﻡ ﺑﲔ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻭﺍﻟﺬﻳﻦ ﺃﺻﺒﺤﻮﺍ ﻳﻘﺎﺭﺑﻮﻥ ﻓﻄﺮﺗﻪ‪ ،‬ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻳﺒﺘﻌﺪ ﺃﺑﻨﺎﺅﻩ ﻋﻨﻬﺎ‪،‬‬
‫ﻭﻳﺴﺘﺒﺪﻟﻮ‪‬ﺎ ﺑﺘﻘﺎﻟﻴﺪ ﺟﺎﻫﻠﻴﺔ ﺑﺎﻟﻴﺔ‪ ،‬ﺃﻭ ﻋﺎﺩﺍﺕ ﻣﺒﺘﺪﻋﺔ ﺧﺎﻭﻳﺔ‪.‬‬
‫ﻣﻦ ﺍﻟﺘﻘﺎﻟﻴﺪ ﺍﻟﺴﺎﺋﺪﺓ ﰲ ﺃﻏﻠﺐ ﺍﻟﺒﻠﺪﺍﻥ ﺍﻹﺳﻼﻣﻴﺔ ﺟﺮﺍﺀ ﲢﻜﻴﻢ ﺍﻟﺮﻳﺎﺀ‪ ،‬ﻭﺇﻧﻔﺎﺫﻩ ﰲ ﺷﱴ‬
‫ﺍﻷﺣﻮﺍﻝ؛ ﲢﺪﺙ ﺍﻟﻐﺰﺍﱄ ﻋﻦ ﺭﻛﻦ ﻣﻬﻢ ﰲ ﺣﻴﺎﺓ ﺍﳌﺴﻠﻤﲔ؛ ﻭﻫﻮ ﺍﻟﺰﻭﺍﺝ‪ .‬ﻓﻮﺟﺪ ﺃﻧﻪ ﻣﻘﻴﺪ ﺑﺘﻘﺎﻟﻴﺪ‬
‫ﳎﺤﻔﺔ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻤﺮﺃﺓ‪ ،‬ﻭﺍﻟﺮﺟﻞ ﻋﻠﻰ ﺣﺪ ﺳﻮﺍﺀ ‪-‬ﻭﺇﻥ ﺑﺪﺍ ﺃ‪‬ﺎ ﰲ ﺣﻖ ﺍﳌﺮﺃﺓ ﺃﺷﺪ ﺇﺟﺤﺎﻓﺎ‪ -‬ﻭﰲ ﺫﻟﻚ‬
‫ﻳﻘﻮﻝ‪" :‬ﺃﺷﻌﺮ ﲟﺪﻯ ﻗﺴﻮﺓ ﺍﻟﺸﺮﻕ ﻋﻨﺪﻣﺎ ﺗﺒﻘﻰ ﻧﺴﻮﺓ ﺃﺑﻜﺎﺭ ﰲ ﺑﻴﻮ‪‬ﻦ‪ ،‬ﻭﻗﺪ ﺑﻠﻐﻦ ﺍﻟﺴﺘﲔ‪،‬‬
‫ﻭﺍﻟﺴﺒﻌﲔ")‪.(314‬‬
‫ﻭﻫﺬﺍ ﺍﻟﻮﺿﻊ ﺇﳕﺎ ﻧﺸﺄ ﻋﻦ ﺳﻴﻄﺮﺓ ﺑﻌﺾ ﺍﻟﺘﻘﺎﻟﻴﺪ ﺍﻟﻮﺍﻫﻴﺔ‪ ،‬ﻭﺍﻷﻓﻜﺎﺭ ﺍﳍﺪﺍﻣﺔ ﻋﻠﻰ ﺗﺼﺮﻓﺎﺕ‬
‫ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻓﺠﻌﻠﺘﻬﻢ ﻳﺆﺛﺮﻭﻥ ﺍﳌﺒﺎﻟﻐﺔ ﰲ ﺭﻓﻊ ﻗﻴﻤﺔ ﺍﳌﻬﻮﺭ‪ ،‬ﺃﻭ ﺍﻻﻋﺘﺪﺍﺩ ﺑﺎﻷﻧﺴﺎﺏ‪ ،‬ﻓﻴﺸﺘﺮﻃﻮﻥ ﺫﻭﻱ‬
‫ﺍﻷﻧﺴﺎﺏ ﺍﻟﺸﺮﻳﻔﺔ‪ ،‬ﻭﺍﻟﻌﺎﺋﻼﺕ ﺍﳌﺮﻣﻮﻗﺔ‪ ،‬ﻏﲑ ﺁ‪‬ﲔ ﳌﺎ ﻳﺴﺒﺒﻮﻧﻪ ﻣﻦ ﺗﻌﺴﲑ ﰲ ﺍﻟﺰﻭﺍﺝ ﻋﻠﻰ ﺑﻨﺎ‪‬ﻢ‪ ،‬ﻭﻏﲑ‬
‫ﻣﻬﺘﻤﲔ ﳌﺎ ﻗﺪ ﻳﻨﺠﻢ ﻋﻦ ﺫﻟﻚ؛ ﻓﺈﻥ ﺍﻟﺮﺟﻞ ﻣﻨﻬﻢ ‪-‬ﻛﻤﺎ ﻳﻘﻮﻝ ﺍﻟﻐﺰﺍﱄ‪" -‬ﻟﻪ ﺍﺑﻨﺔ ﰲ ﺳﻦ ﺍﻟﺰﻭﺍﺝ‪ ،‬ﺑﻞ‬
‫ﺗﻮﺷﻚ ﺃﻥ ﺗﺘﺨﻄﺎﻩ ﳚﻴﺌﻬﺎ ﺧﻄﻴﺐ ﻛﻒﺀ ﻳﻌﺮﺽ ﺍﳌﻬﺮ ﺍﻟﺬﻱ ﺍﺳﺘﻄﺎﻉ ﲨﻌﻪ‪ ،‬ﻓﺈﺫﺍ ﺍﻷﺏ ﻳﻘﻮﻝ ﰲ‬
‫ﺻﺮﺍﺣﺔ‪ :‬ﻻ‪ .‬ﻻ ﺑﺪ ﻣﻦ ﻋﺸﺮﺍﺕ ﺍﻷﻟﻮﻑ ﻣﻦ ﺍﻟﺮﻳﺎﻻﺕ‪ ،‬ﰒ ﲤﺮ ﺍﻟﺴﻨﻮﻥ‪ ،‬ﻭﻳﻐﻠﻖ ﺍﻷﺑﻮﺍﺏ ﻋﻠﻰ ﻋﻮﺍﻧﺲ‬
‫ﻛﺜﲑﺍﺕ‪ ،‬ﺑﺎﺋﺴﺎﺕ‪ ،‬ﻳﺎﺋﺴﺎﺕ‪.‬ﱂ؟")‪ .(315‬ﻭﳚﻴﺐ ﺍﻟﻐﺰﺍﱄ؛ ﺃﻥ ﺳﺒﺐ ﺫﻟﻚ ﻫﻮ ﺍﺑﺘﻌﺎﺩ ﺍﳌﺴﻠﻤﲔ ﻋﻦ‬
‫ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻧﺰﻭﻋﻬﻢ ﺇﱃ ﺇﺣﻴﺎﺀ ﺍﳉﺎﻫﻠﻴﺔ‪.‬‬
‫ﻭﻗﺪ ﺃﺿﺎﻑ ﺍﻟﻐﺰﺍﱄ ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ ﺭﻓﻀﻪ ﻟﻠﻤﺬﻫﺐ ﺍﻟﻘﺎﺋﻞ؛ ﺑﺄﻥ ﺍﻷﻋﺠﻤﻲ ﻟﻴﺲ ﻛﻔﺌﺎ‬
‫ﻟﻠﻌﺮﺑﻴﺔ‪ ،‬ﻭﺍﻋﺘﱪﻩ ﻟﻮﻧﺎ ﻣﻦ ﺍﻟﺘﻔﺮﻗﺔ ﺍﻟﻌﻨﺼﺮﻳﺔ‪ ،‬ﻭﺍﳌﻐﺎﻻﺓ ﰲ ﺍﻻﻋﺘﺪﺍﺩ ﺑﺎﻷﻧﺴﺎﺏ‪ ،‬ﻣﺆﻛﺪﺍ ﺃﻥ ﺍﺣﺘﺮﺍﻣﻪ ﻻ‬
‫ﻳﻜﻮﻥ ﺇﻻ ﻟﻠﺪﻳﻦ‪ ،‬ﻭﺍﻟﺘﻘﻮﻯ‪ ،‬ﻭﺍﻟﻜﻔﺎﺀﺓ ﺍﻟﺸﺨﺼﻴﺔ)‪ .(316‬ﻭﻫﺬﺍ ﺟﺎﻧﺐ ﻭﺍﺣﺪ ﻣﻦ ﺟﻮﺍﻧﺐ ﻛﺜﲑﺓ‪ ،‬ﺗﺴﻠﻞ‬
‫) ‪ (313‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﻣﺸﻜﻼت ﻓﻲ ﻃﺮﻳﻖ اﻟﺤﻴﺎة اﻹﺳﻼﻣﻴﺔ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.35 :‬‬
‫) ‪ (314‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﺳﺮ ﺗﺄﺧﺮ اﻟﻌﺮب واﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.47 :‬‬
‫) ‪ (315‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻟﺪﻋﻮة اﻹﺳﻼﻣﻴﺔ ﺗﺴﺘﻘﺒﻞ ﻗﺮﻧﻬﺎ اﻟﺨﺎﻣﺲ ﻋﺸﺮ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.82 :‬‬
‫) ‪ (316‬أﻧﻈﺮ‪ :‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﺳﺮ ﺗﺄﺧﺮ اﻟﻌﺮب واﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.47 :‬‬
‫ﺇﻟﻴﻬﺎ ﺍﻟﺮﻳﺎﺀ ﻓﺄﳊﻖ ‪‬ﺎ ﺃﺿﺮﺍﺭﺍ ﺑﺎﻟﻐﺔ‪ .‬ﻓﺈﻥ ﻛﺜﺮﺓ ﺍﻟﻌﺮﺍﻗﻴﻞ ﺍﻟﱵ ﺗﻔﺮﺽ ﻋﻠﻰ ﺯﻭﺍﺝ ﺍﻟﺮﺟﻞ‪ ،‬ﻭﺍﳌﺮﺃﺓ ﲢﻮﻝ‬
‫ﺩﻭﻥ ﺗﻜﻮﻳﻦ ﺍﻷﺳﺮﺓ ﺍﻟﱵ ﺗﻌﺘﱪ ﻧﻮﺍﺓ ﺍﺠﻤﻟﺘﻤﻊ‪ ،‬ﻭﺗﺪﻓﻊ ﺇﱃ ﻭﻟﻮﺝ ﻋﻮﺍﱂ ﺃﺧﺮﻯ ﺑﺎﻧﺘﻬﺎﻙ ﺣﺮﻣﺔ ﺍﻟﺪﻳﻦ‪،‬‬
‫ﻭﺍﻟﻌﺮﺽ ﳑﺎ ﳚﻌﻞ ﺍﺠﻤﻟﺘﻤﻊ ﰲ ﻭﺿﻊ ﺷﺎﺋﻚ‪ ،‬ﻭﺑﺎﻟﻎ ﺍﻟﺘﻌﻘﻴﺪ‪ ،‬ﻭﻟﻴﺲ ﺃﺩﻝ ﻋﻠﻴﻬﺎ ﻣﻦ ﺍﻧﺘﺸﺎﺭ ﺍﻟﺰﻧﺎ‪ ،‬ﻭﺷﱴ‬
‫ﺍﻟﻔﻮﺍﺣﺶ‪ ،‬ﻭﺍﻟﺮﺫﺍﺋﻞ ﺍﻟﱵ ﻳﻠﺠﺄ ﺇﻟﻴﻬﺎ ﻛﻼ ﺍﻟﻄﺮﻓﲔ‪ ،‬ﺑﻌﺪ ﺃﻥ ﺗﻮﺻﺪ ﺃﻣﺎﻣﻬﻤﺎ ﺃﺑﻮﺍﺏ ﺍﻟﺰﻭﺍﺝ ﺍﻟﻌﻔﻴﻒ‪.‬‬
‫ﻭﻣﻦ ﺍﳌﺜﲑ ﰲ ﺃﻣﺮ ﻫﺬﻩ ﺍﻟﺘﻘﺎﻟﻴﺪ ﺍﻟﺮﺍﺋﺠﺔ ﺑﲔ ﺍﳌﺴﻠﻤﲔ؛ ﺃ‪‬ﺎ ﲡﺎﻭﺯﺕ ﺍﳌﻮﺍﻗﻒ‪ ،‬ﻭﺍﻟﻌﻼﻗﺎﺕ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﺿﺮﻭﺏ ﺍﻷﻛﻞ‪ ،‬ﻭﺍﻟﺸﺮﺏ‪ ،‬ﻭﺍﻟﺴﻜﻦ‪ ،‬ﻭﲡﺎﻭﺯﺕ ﻣﻨﺎﺳﺒﺎﺕ ﺍﻷﻓﺮﺍﺡ‪ ،‬ﻭﺍﻟﺴﻌﺎﺩﺓ‪،‬‬
‫ﻭﻭﺻﻠﺖ ﺇﱃ ﺍﳌﻨﺎﺳﺒﺎﺕ ﺍﳊﺰﻳﻨﺔ‪ ،‬ﻓﺎﻧﺴﺎﺑﺖ ﻓﻴﻬﺎ ﺑﺸﻜﻞ ﳏﲑ! ﻟﻘﺪ ﻏﺪﺕ ﺍﻷﺣﺰﺍﻥ ﻏﺎﺋﺒﺔ‪ ،‬ﻭﺍﻷﺷﺠﺎﻥ‬
‫ﻣﺘﻮﺍﺭﻳﺔ‪ ،‬ﻟﻜﺜﺮﺓ ﺑﻞ ﻟﻄﻐﻴﺎﻥ ﻣﻈﺎﻫﺮ ﺍﻟﺘﺰﻭﻳﻖ‪ ،‬ﻭﺍﻟﺘﻜﻠﻒ‪ ،‬ﻭﺍﻻﺳﺘﻌﻼﺀ ﻓﻴﻬﺎ‪.‬‬
‫ﻭﺑﺎﻛﺘﻤﺎﻝ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻐﺮﻳﺒﺔ ﻟﻮﺿﻊ ﺍﻟﺮﻳﺎﺀ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻳﺮﻯ ﺍﻟﻐﺰﺍﱄ؛ ﺃﻧﻪ ﻻ ﺑﺪ ﻣﻦ‬
‫ﺣﺪﻭﺙ ﺍﻟﺘﺨﻠﻒ‪ ،‬ﻭﺍﻻﳓﻄﺎﻁ ﻓﻴﻪ‪ ،‬ﻭﻻ ﺑﺪ ﻣﻦ ﺃﻓﻮﻝ ﺍﳊﻀﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﳎﺘﻤﻊ ﻳﻜﺮﺱ ﻭﻗﺘﻪ‪،‬‬
‫ﻭﺟﻬﺪﻩ‪ ،‬ﻭﻓﻜﺮﻩ ﻟﺒﻨﺎﺀ ﺍﳌﻈﺎﻫﺮ‪ ،‬ﻭﺍﺻﻄﻨﺎﻉ ﺍﻟﺼﻮﺭﺓ ﺍﻟﱵ ﻳﺘﻘﻤﺼﻬﺎ ﺃﻣﺎﻡ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﺣﱴ ﻭﺇﻥ ﻛﻠﻔﻪ ﺫﻟﻚ‬
‫ﻓﻮﻕ ﻃﺎﻗﺘﻪ‪ ،‬ﺃﻭ ﺳﺒﺐ ﻟﻪ ﺍﻹ‪‬ﺎﻙ‪ ،‬ﻭﺍﻷﺫﻯ ﺑﻞ ﺣﱴ ﻭﺇﻥ ﺟﺎﻫﺮ ﺑﺎﺭﺗﻜﺎﺑﻪ ﻟﻠﺮﺫﺍﺋﻞ ﺍﻟﱵ ﺗﻐﻀﺐ ﺍﷲ ‪،Ι‬‬
‫ﻭﺗﻐﻀﺐ ﻋﺒﺎﺩﻩ‪.‬‬
‫ﺇﻥ ﺍﺠﻤﻟﺘﻤﻊ ﺣﱴ ﻭﺇﻥ ﻣﻀﻰ ﻋﻠﻰ ﺗﻘﺪﻳﺲ ﻫﺬﻩ ﺍﻟﺘﻘﺎﻟﻴﺪ‪ ،‬ﺑﺘﺒﻨﻴﻬﺎ ﰲ ﻛﻞ ﺣﻴﺎﺗﻪ‪ ،‬ﻓﺈﻥ ﺧﻮﺍﺀ ﺑﺎﻃﻨﻪ‬
‫ﺳﻴﻨﻜﺸﻒ ﺣﺘﻤﺎ؛ ﻷﻥ ﻋﻤﺮ ﺍﻟﺮﻳﺎﺀ ﻗﺼﲑ‪ ،‬ﻭﺍﻟﺰﻣﻦ ﻻ ﻳﻄﻴﻞ ﺍﻟﺘﺴﺘﺮ ﻋﻠﻴﻪ‪ ،‬ﻭﻓﻀﺢ ﺣﻘﻴﻘﺘﻪ ﺃﻣﺎﻡ ﺍﳌﻸ‪.‬‬
‫ﻭﻫﺬﺍ ﺍﻟﺬﻱ ﺣﺪﺙ ﻣﻊ ﺍﺠﻤﻟﺘﻤﻌﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺍﻟﱵ ﺍﻧﻜﺸﻔﺖ ﺣﻘﻴﻘﺘﻬﺎ ﺍﳌﻠﻴﺌﺔ ﺑﺎﻟﻌﻠﻞ‪ ،‬ﻭﺍﻵﻓﺎﺕ ﻣﻊ‬
‫ﻣﺮﻭﺭ ﺍﻟﻮﻗﺖ‪.‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺴﺎﺑﻊ‪ :‬ﻭﺿﻊ ﺍﳌﺮﺃﺓ ﰲ ﻋﺼﻮﺭ ﺍﻟﻀﻌﻒ‬
‫ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺍﻷﺳﺒﺎﺏ ﺍﻟﺴﺎﺑﻘﺔ ﻳﺮﻯ ﺍﻟﻐﺰﺍﱄ؛ ﺃﻥ ﺍﻟﻮﺿﻊ ﺍﻟﺬﻱ ﺁﻟﺖ ﺇﻟﻴﻪ ﺍﳌﺮﺃﺓ ﺍﳌﺴﻠﻤﺔ‪،‬‬
‫ﻭﺍﳌﻮﻗﻊ ﺍﻟﺬﻱ ﺗﺘﺒﻮﺅﻩ ‪-‬ﺃﻭ ﺍﻟﺬﻱ ﻳﻔﺮﺽ ﻋﻠﻴﻬﺎ ﺗﺒﻮﺅﻩ‪ -‬ﻋﺎﻣﻞ ﺁﺧﺮ ﺳﺎﻫﻢ ﰲ ﲣﻠﻒ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪.‬‬
‫ﻭﺑﺘﺘﺒﻊ ﲢﻠﻴﻞ ﺍﻟﻐﺰﺍﱄ ﻟﺮﺃﻳﻪ ﻫﺬﺍ‪ ،‬ﺑﺪﺍ ﱄ ﺃﻧﻪ ﻳﻨﻄﻠﻖ ﻣﻦ ﻧﻘﻄﺘﲔ ﳚﻌﻠﻬﻤﺎ ﳏﻮﺭﺍ ﳌﻌﺮﻓﺔ ﺣﻘﻴﻘﺔ ﻣﻜﺎﻧﺔ ﺍﳌﺮﺃﺓ‬
‫ﰲ ﺍﺠﻤﻟﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﳘﺎ‪:‬‬
‫ﺃﻭﻻ‪ :‬ﻭﺿﻊ ﺍﳌﺮﺃﺓ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﺳﻴﺊ ﻟﻠﻐﺎﻳﺔ‪ ،‬ﻭﺳﻮﺀﻩ‪ ،‬ﺑﻞ ﺷﻨﺎﻋﺘﻪ ﺣﻘﻴﻘﺔ ﺳﺎﻃﻌﺔ ﻓﻼ ﻳﻨﺒﻐﻲ‬
‫ﺍﻟﺘﻬﻮﻳﻦ ﻣﻦ ﺣﺪ‪‬ﺎ‪ ،‬ﻭﻻ ﻏﺾ ﺍﻟﻄﺮﻑ ﻋﻨﻬﺎ‪ ،‬ﻭﻻ ﺗﻌﺘﻴﻢ ﺻﻮﺭ‪‬ﺎ ﺑﺈﺣﺎﻃﺘﻬﺎ ‪‬ﺎﻟﺔ ﻣﻦ ﺍﻟﻐﻤﻮﺽ‪ ،‬ﻭﺍﻹ‪‬ﺎﻡ‬
‫ﻛﻲ ﻻ ﺗﻨﻜﺸﻒ ﻋﻦ ﻭﺍﻗﻊ ﻣﺰﺭ‪ ،‬ﻭﻣﺜﲑ ﻟﻠﺪﻫﺸﺔ ﻭﺍﳊﺰﻥ ﻣﻌﺎ‪ ،‬ﻭﺍﻟﻐﺰﺍﱄ ﻳﺆﻛﺪ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺑﻌﺮﺽ‬
‫ﺍﻟﻘﻴﻮﺩ ﺍﻟﱵ ﻓﺮﺿﺖ ﻋﻠﻰ ﺍﳌﺮﺃﺓ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ .‬ﻓﻬﻲ ﺑﺪﺍﻳﺔ ﻛﺎﺋﻦ ﻧﺎﻗﺺ ﻣﺘﻬﻢ‪ ،‬ﳛﺒﺲ ﰲ ﺍﻟﺒﻴﺖ‬
‫ﳏﺮﻭﻣﺎ ﻣﻦ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺍﻻﺭﺗﻘﺎﺀ‪ ،‬ﻭﻣﻦ ﻛﻞ ﻧﺸﺎﻁ ﺍﺟﺘﻤﺎﻋﻲ‪ ،‬ﺃﻭ ﺳﻴﺎﺳﻲ ﳝﺲ ﺣﺎﺿﺮ ﺍﻹﺳﻼﻡ‪،‬‬
‫ﻭﻣﺴﺘﻘﺒﻠﻪ‪ ،‬ﻭﻫﻲ ﻭﻓﻖ ﺫﻟﻚ‪:‬‬
‫‪ -1‬ﻻ ﺗﺮﻯ ﺃﺣﺪﺍ‪ ،‬ﻭﻻ ﻳﺮﺍﻫﺎ ﺃﺣﺪ‪.‬‬
‫‪ -2‬ﻻ ﺗﻌﺮﻑ ﻃﺮﻳﻘﺎ ﺇﱃ ﻣﺴﺠﺪ‪ ،‬ﺃﻭ ﻣﺪﺭﺳﺔ‪.‬‬
‫‪ -3‬ﻻ ﻳﺴﻤﺢ ﳍﺎ ﺑﻌﻤﻞ ﺫﻛﻲ ﺟﺎﺩ ﰲ ﺃﻱ ﺃﻓﻖ ﻣﻦ ﺁﻓﺎﻕ ﺍﳊﻴﺎﺓ‪.‬‬
‫‪ -4‬ﻻ ﳎﺎﻝ ﳍﺎ ﰲ ﺃﻣﺮ ﲟﻌﺮﻭﻑ‪ ،‬ﻭ‪‬ﻲ ﻋﻦ ﻣﻨﻜﺮ‪ ،‬ﺃﻭ ﺟﻬﺎﺩ ﻋﻦ ﺍﻹﺳﻼﻡ ﺣﲔ ﻳﻐﺎﺭ ﻋﻠﻴﻪ‪.‬‬
‫‪ -5‬ﻻ ﻳﺴﻤﻊ ﺷﻬﺎﺩ‪‬ﺎ ﰲ ﺍﻟﺪﻣﺎﺀ‪ ،‬ﻭﺍﻷﻋﺮﺍﺽ‪ ،‬ﻭﻻ ﺗﻘﺒﻞ ﳍﺎ ﻭﻻﻳﺔ ﰲ ﺃﻣﺮ ﻣﻦ ﺍﻷﻣﻮﺭ‪.‬‬
‫‪ -6‬ﻋﻨﺪ ﺍﻟﺰﻭﺍﺝ ﻻ ﻳﺴﻤﻊ ﳍﺎ ﺭﺃﻱ‪ ،‬ﻭﻗﺪ ﺗﺒﻠﻎ ﻣﺮﺣﻠﺔ ﺍﻟﻌﻨﻮﺳﺔ ﰒ ﺳﻦ ﺍﻟﻴﺄﺱ‪ ،‬ﻭﺃﻭﻟﻴﺎﺅﻫﺎ ﻳﺮﻭﻥ ﺃﻥ‬
‫ﺍﻟﻜﻒﺀ ‪-‬ﰲ ﻧﻈﺮﻫﻢ‪ -‬ﱂ ﻳﺘﻘﺪﻡ ﳍﺎ‪ ،‬ﻓﺘﺸﻴﺦ‪ ،‬ﻭﲤﻮﺕ ﻋﺬﺭﺍﺀ)‪.(317‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﺇﻥ ﻫﺬﺍ ﺍﻟﻮﺿﻊ ﺍﻟﺬﻱ ﺃﺿﺤﻰ ﻗﺪﺭﺍ ﻟﻠﻤﺮﺃﺓ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻫﻮ ﰲ ﺣﻘﻴﻘﺘﻪ ﺍﻣﺘﺪﺍﺩ‪ ،‬ﺃﻭ ﺇﺣﻴﺎﺀ‬
‫ﻟﻌﺎﺩﺍﺕ ﺟﺎﻫﻠﻴﺔ‪ ،‬ﻭﺗﻘﺎﻟﻴﺪ ﺑﺎﻟﻴﺔ‪ .‬ﺃﻣﺎ ﺍﻹﺳﻼﻡ؛ ﻓﺈﻧﻪ ﺑﺮﻱﺀ ﻣﻨﻬﺎ ﲨﻴﻌﺎ‪ ،‬ﻭﳜﻄﺊ‪ ،‬ﺑﻞ ﻭﻳﺄﰒ ﻛﻞ ﻣﻦ‬
‫ﻳﺴﻮﻝ ﻟﻪ ﻓﻜﺮﻩ ﺃﻥ ﳛﺴﺐ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺇﺳﻼﻣﺎ‪.‬‬
‫ﳝﻀﻲ ﺍﻟﻐﺰﺍﱄ ﰲ ﺩﻋﻢ ﻗﻮﻟﻪ ﻣﺴﺘﺸﻬﺪﺍ ﲟﺎ ﺣﻔﻠﺖ ﺑﻪ ﺍﻟﻔﺘﺮﺓ ﺍﻟﺬﻫﺒﻴﺔ ﻣﻦ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻹﺳﻼﻣﻲ ‪-‬‬
‫ﻓﺘﺮﺓ ﺍﻟﻨﺒﻮﺓ‪ ،‬ﻭﺍﳋﻼﻓﺔ ﺍﻟﺮﺍﺷﺪﺓ‪ -‬ﻣﻦ ﺃﺣﺪﺍﺙ‪ ،‬ﻭﻣﻮﺍﻗﻒ ﺗﻌﱪ ﺑﺼﺪﻕ ﻋﻦ ﲰﻮ ﺍﳌﺮﺃﺓ‪ ،‬ﻭﺭﻓﻌﺔ ﻣﻜﺎﻧﺘﻬﺎ ﰲ‬
‫ﺍﺠﻤﻟﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﳛﻤﻞ ﺇﻟﻴﻨﺎ ‪-‬ﺍﻟﻐﺰﺍﱄ‪ -‬ﺑﻌﻀﺎ ﻣﻦ ﻧﻔﺤﺎﺕ ﺍﻻﺣﺘﺮﺍﻡ‪ ،‬ﻭﺍﻟﺘﻘﺪﻳﺮ‪ ،‬ﻭﺍﻟﺘﻮﻗﲑ ﺍﻟﺬﻱ ﻣﻴﺰ‬
‫ﻭﺿﻊ ﺍﳌﺮﺃﺓ ﰲ ﺍﻟﺒﻴﺖ‪ ،‬ﻭﰲ ﺍﺠﻤﻟﺘﻤﻊ؛ ﻣﺆﻛﺪﺍ ﺃﻥ ﺷﺨﺼﻴﺔ ﺍﳌﺮﺃﺓ ﻣﺎ ﻭﻟﺪﺕ‪ ،‬ﻭﻣﺎ ﻗﺎﻣﺖ ﺇﻻ ﻣﻊ ﳎﻲﺀ‬
‫ﻑ ‪‬ﻭ‪‬ﻳ‪‬ﻨ ‪‬ﻬ ‪‬ﻮ ﹶﻥ‬
‫ﺾ ‪‬ﻳ ﹾﺄ ‪‬ﻣﺮ‪‬ﻭ ﹶﻥ ﺑِﺎﹾﻟ ‪‬ﻤ ‪‬ﻌﺮ‪‬ﻭ ِ‬
‫ﺕ ‪‬ﺑ ‪‬ﻌﻀ‪‬ﻬ‪ ‬ﻢ ﹶﺃ ‪‬ﻭِﻟﻴ‪‬ﺎ ُﺀ ‪‬ﺑ ‪‬ﻌ ٍ‬
‫ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻳﻜﻔﻲ ﻗﻮﻟﻪ ‪}:Υ‬ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣﻨ‪‬ﻮ ﹶﻥ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣﻨ‪‬ﺎ ‪‬‬
‫ﻚ ‪‬ﺳ‪‬ﻴ ‪‬ﺮ ‪‬ﺣﻤ‪‬ﻬ‪‬ﻢ‪ ‬ﺍﻟﱠﻠ ‪‬ﻪ ِﺇﻥﱠ ﺍﻟﻠﱠ ‪‬ﻪ‬
‫‪‬ﻋ ِﻦ ﺍﹾﻟﻤ‪‬ﻨ ﹶﻜ ِﺮ ‪‬ﻭﻳ‪‬ﻘِﻴﻤ‪‬ﻮ ﹶﻥ ﺍﻟﺼ‪‬ﻼ ﹶﺓ ‪‬ﻭ‪‬ﻳ ‪‬ﺆﺗ‪‬ﻮ ﹶﻥ ﺍﻟ ‪‬ﺰﻛﹶﺎ ﹶﺓ ‪‬ﻭﻳ‪‬ﻄِﻴﻌ‪‬ﻮ ﹶﻥ ﺍﻟﻠﱠ ‪‬ﻪ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮﹶﻟﻪ‪ ‬ﺃﹸﻭﹶﻟِﺌ ‪‬‬
‫‪‬ﻋﺰِﻳ ‪‬ﺰ ‪‬ﺣﻜِﻴ ‪‬ﻢ{)‪ ،(318‬ﻟﻴﻌﻠﻢ ﺍﳌﺴﻠﻤﻮﻥ ﻛﻴﻒ ﺃﻥ ﺍﷲ ‪ Ι‬ﻗﺪ ﺃﻧﺼﻒ ﺍﳌﺮﺃﺓ‪ ،‬ﻭﺁﺧﻰ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺍﻟﺮﺟﻞ‪،‬‬
‫ﻭﻣﻨﺤﻬﺎ ﻣﺎ ﻣﻨﺤﻪ‪ ،‬ﻭﺍﻋﺘﱪﳘﺎ ﻣﻌﺎ ﺃﺳﺎﺱ ﻗﻴﺎﻡ ﺍﻷﺳﺮﺓ‪ ،‬ﻭﺍﺠﻤﻟﺘﻤﻊ‪.‬‬
‫ﻭﻗﺪ ﲡﺴﺪ ﻫﺬﺍ ﺍﻹﻧﺼﺎﻑ ﰲ ﻋﻬﺪ ﺍﻟﺮﺳﻮﻝ ‪ ،ε‬ﻭﻋﻬﺪ ﺃﺻﺤﺎﺑﻪ ﻣﻦ ﺑﻌﺪﻩ ‪-‬ﺭﺿﻮﺍﻥ ﺍﷲ‬
‫ﻋﻠﻴﻬﻢ ﲨﻴﻌﺎ‪ ،-‬ﻭﻋﻦ ﺑﻌﺾ ﻣﺎ ﻣﻴﺰ ﻭﺿﻊ ﺍﳌﺮﺃﺓ ﰲ ﺗﻠﻚ ﺍﻟﻔﺘﺮﺓ ﻳﻘﻮﻝ ﺍﻟﻐﺰﺍﱄ‪" :‬ﻟﻘﺪ ﻛﺎﻓﺄ ﺭﺳﻮﻝ ﺍﷲ ‪ε‬‬
‫ﻧﺴﻮﺓ ﺧﺮﺟﻦ ﻭﺭﺍﺀ ﺍﳉﻴﺶ ﻟﻠﻘﻴﺎﻡ ﲞﺪﻣﺎﺕ ﻃﺒﻴﺔ‪ ،‬ﻭﻣﺪﻧﻴﺔ‪ ،‬ﻭﺑﺎﻳﻊ ﻧﺴﺎﺀ ﲢﺖ ﺍﻟﺸﺠﺮﺓ‪ ،‬ﻭﻣﻦ ﻗﺒﻞ ﰲ‬
‫) ‪ (317‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﺗﺮاﺛﻨﺎ اﻟﻔﻜﺮي ﻓﻲ ﻣﻴﺰان اﻟﺸﺮع واﻟﻌﻘﻞ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.66 :‬‬
‫) ‪ (318‬ﺳﻮرة‪ :‬اﻟﺘﻮﺑﺔ‪ ،‬اﻵﻳﺔ‪.71 :‬‬
‫ﺍﻟﻌﻘﺒﺔ ﺍﻟﻜﱪﻯ‪ ،‬ﻭﺳﺮﻩ ﺃﻥ ﺑﻌﻀﻬﻦ ﻗﺎﺗﻞ ﺍﻟﻜﻔﺎﺭ")‪ ،(319‬ﻛﻤﺎ ﺃﻥ ﺻﻔﻮﻑ ﺍﻟﻨﺴﺎﺀ ﰲ ﺍﳌﺴﺎﺟﺪ ﺑﻘﻴﺖ‬
‫ﻃﻴﻠﺔ ﺍﻟﻌﻬﺪ ﺍﻟﻨﺒﻮﻱ‪ ،‬ﻭﺍﺳﺘﻤﺮﺕ ﺃﻳﺎﻡ ﺍﳋﻼﻓﺔ ﺍﻟﺮﺍﺷﺪﺓ‪.‬‬
‫ﻟﺬﻟﻚ ﻳﻜﻮﻥ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺻﻮﺭﺓ ﺍﳌﺮﺃﺓ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﻣﻼﻣﺢ ﺣﻴﺎ‪‬ﺎ‪ ،‬ﻭﻣﻮﻗﻌﻬﺎ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻲ ﺍﳊﺎﱄ ﻫﻮ ﻣﻦ ﺗﻌﺎﻟﻴﻢ ﺍﻹﺳﻼﻡ‪ ،‬ﻗﻮﻝ ﻣﺮﺩﻭﺩ‪ ،‬ﻭﻣﻨﻜﺮ؛ ﻷﻧﻪ ﻳﺴﻲﺀ ﺇﱃ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻳﻘﺘﺮﻑ‬
‫ﰲ ﺣﻘﻪ ﻇﻠﻤﺎ‪ ،‬ﻭﺟﻮﺭﺍ‪ .‬ﻳﻘﻮﻝ ﺍﻟﻐﺰﺍﱄ ﰲ ﺫﻟﻚ‪" :‬ﺇﻧﻨﺎ ﳓﻦ ﺍﳌﺴﻠﻤﲔ ﻣﻮﻟﻌﻮﻥ ﺑﻀﻢ ﺗﻘﺎﻟﻴﺪﻧﺎ‪ ،‬ﻭﺁﺭﺍﺋﻨﺎ ﺇﱃ‬
‫ﻋﻘﺎﺋﺪ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺷﺮﺍﺋﻌﻪ ﻟﺘﻜﻮﻥ ﺩﻳﻨﺎ ﻣﻊ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻫﺪﻳﺎ ﻣﻦ ﻟﺪﻥ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﻭﺑﺬﻟﻚ ﻧﺼﺪ ﻋﻦ‬
‫ﺳﺒﻴﻞ ﺍﷲ")‪ .(320‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻹﺳﻼﻡ ﺑﺮﻳﺌﺎ ﳑﺎ ﳊﻖ ﺑﺎﳌﺮﺃﺓ ﻣﻦ ﺍﻟﺘﺮﺩﻱ ﻭﺍﻟﺘﺪﻫﻮﺭ ﰲ ﺷﱴ ﺃﻣﻮﺭﻫﺎ‪ .‬ﻓﻤﺎ‬
‫ﻫﻲ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﺟﻌﻠﺖ ﻭﺿﻊ ﺍﳌﺮﺃﺓ ﻳﺆﻭﻝ ﺇﱃ ﻫﺬﺍ ﺍﻟﺘﺪﱐ ﺍﻟﻜﺒﲑ؟ ﻭﻛﻴﻒ ﻳﻌﺘﱪ ﻫﺬﺍ ﺍﻟﻮﺿﻊ ﺳﺒﺒﺎ ﰲ‬
‫ﲣﻠﻒ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ؟‬
‫ﻳﻌﺰﻭ ﺍﻟﻐﺰﺍﱄ ﺣﺮﻣﺎﻥ ﺍﳌﺮﺃﺓ ﻣﻦ ﳐﺘﻠﻒ ﺍﳊﻘﻮﻕ‪ ،‬ﻭﺍﻟﻀﺮﻭﺭﺍﺕ ﺍﻟﱵ ﻣﻨﺤﻬﺎ ﺇﻳﺎﻫﺎ ﺍﻹﺳﻼﻡ‪،‬‬
‫ﻭﻛﻔﻠﻬﺎ ﳍﺎ ﻣﻨﺬ ﺑﻌﺜﺘﻪ ‪ ε‬ﺇﱃ ﲨﻠﺔ ﻣﻦ ﺍﳌﺮﻭﻳﺎﺕ ﺍﻟﱵ ﺍﻋﺘﻤﺪ ﻋﻠﻴﻬﺎ ﺑﻌﺾ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﰒ ﺭﻭﺟﻮﺍ ﳍﺎ‪ ،‬ﻭﻫﻲ‬
‫ﻻ ﺗﻌﺪﻭ ﰲ ﺣﻘﻴﻘﺘﻬﺎ ﺃﻥ ﺗﻜﻮﻥ ﺣﺪﻳﺜﺎ ﻣﻜﺬﻭﺑﺎ‪ ،‬ﺃﻭ ﻣﺘﺮﻭﻛﺎ‪ ،‬ﺃﻭ ﳐﺎﻟﻔﺎ ﻟﻠﻤﺘﻮﺍﺗﺮ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﻣﻦ‬
‫ﺍﻟﺴﻨﻦ‪ ،‬ﻭﻣﺜﺎﻝ ﺫﻟﻚ ﻛﻤﺎ ﻳﻮﺿﺢ ﺍﻟﻐﺰﺍﱄ‪" :‬ﰲ ﺣﺪﻳﺚ ﻣﻜﺬﻭﺏ ﺭﻭﺍﻩ ﺍﳊﺎﻛﻢ ﺃﻥ ﺍﳌﺮﺃﺓ ﻻ ﳚﻮﺯ ﺃﻥ‬
‫ﺗﺘﻌﻠﻢ ﺍﻟﻜﺘﺎﺑﺔ‪ ،‬ﻭﰲ ﺣﺪﻳﺚ ﻣﺘﺮﻭﻙ ﺁﺧﺮ ﺃﻥ ﺍﳌﺮﺃﺓ ﻻ ﳚﻮﺯ ﺃﻥ ﺗﺮﻯ ﺃﺣﺪﺍ ﻭﻻ ﻳﺮﺍﻫﺎ ﺃﺣﺪ")‪ ،(321‬ﻭﻣﺜﺎﻝ‬
‫ﺁﺧﺮ ﻋﻦ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ "ﺟﺎﺀ ﰲ ﺍﻟﺴﻨﻦ ﺍﻟﺼﺤﺎﺡ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ؛ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ ε‬ﻗﺎﻝ‪» :‬ﻻ‬
‫ﲤﻨﻌﻮﺍ ﺇﻣﺎﺀ ﺍﷲ ﻣﺴﺎﺟﺪ ﺍﷲ« )‪ ،(322‬ﻓﻠﻤﺎ ﺭﻭﻯ ﺑﻦ ﻋﻤﺮ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ ،‬ﻗﺎﻝ ﻭﻟﺪﻩ‪ :‬ﻭﺍﷲ ﻟﻨﻤﻨﻌﻬﻦ‪،‬‬
‫ﻓﺄﻗﺒﻞ ﺃﺑﻮﻩ ﻋﻠﻴﻪ ﻳﺴﺒﻪ ﺃﺷﺪ ﺍﻟﺴﺐ‪ ،‬ﻭﻗﺎﻃﻌﻪ ﻃﻮﻝ ﺣﻴﺎﺗﻪ‪ ،‬ﻭﺍﻟﻐﺮﻳﺐ ﺃﻥ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺧﻼﻝ ﺍﻟﻘﺮﻭﻥ‬
‫ﺍﳌﺘﺄﺧﺮﺓ ﺗﺒﻌﺖ ﺍﻻﺑﻦ ﺍﻟﻌﺎﻕ‪ ،‬ﻭﻏﻀﺖ ﺍﻟﻄﺮﻑ ﻋﻦ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﺃﺑﻮﻩ")‪ .(323‬ﻭﻫﻜﺬﺍ ﺧﻮﻟﻒ‬
‫ﺣﺪﻳﺚ ﺻﺤﻴﺢ ﻭﺭﺩ ﰲ ﺍﻟﺴﻨﻦ‪.‬‬
‫ﻭﲝﺜﺎ ﻋﻦ ﺍﻟﻌﻠﻞ ﺍﻟﺪﺍﻓﻌﺔ ﳍﺆﻻﺀ ﺍﳌﺴﻠﻤﲔ ﳓﻮ ﻫﺬﻩ ﺍﳌﺴﺎﻟﻚ‪ ،‬ﻭﺍﻵﺭﺍﺀ ﺍﳌﻨﺘﻘﺼﺔ ﻣﻦ ﺣﻘﻮﻕ‬
‫ﺍﳌﺮﺃﺓ‪ ،‬ﻗﺮﺭ ﺍﻟﻐﺰﺍﱄ ﺃﻥ ﻫﺆﻻﺀ ﺗﻌﺘﺮﻳﻬﻢ ﺃﺣﺪ ﻫﺬﻩ ﺍﻷﻣﻮﺭ‪:‬‬
‫) ‪ (319‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﺗﺮاﺛﻨﺎ اﻟﻔﻜﺮي ﻓﻲ ﻣﻴﺰان اﻟﺸﺮع واﻟﻌﻘﻞ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.67 :‬‬
‫) ‪ (320‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻟﺴﻨﺔ اﻟﻨﺒﻮﻳﺔ ﺑﻴﻦ أهﻞ اﻟﻔﻘﻪ وأهﻞ اﻟﺤﺪﻳﺚ‪) ،‬وادي ﺳﻮف‪ ،‬دار اﻟﺴﻼم‪ ،‬د‪.‬ط‪ ،‬د‪.‬ت( ص‪.61 :‬‬
‫) ‪ (321‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻟﺪﻋﻮة اﻹﺳﻼﻣﻴﺔ ﺗﺴﺘﻘﺒﻞ ﻗﺮﻧﻬﺎ اﻟﺨﺎﻣﺲ ﻋﺸﺮ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.83 :‬‬
‫) ‪ (322‬اﻟﺒﺨﺎري‪ :‬ﺻﺤﻴﺢ اﻟﺒﺨﺎري‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪،‬آﺘﺎب‪ :‬اﻟﺠﻤﻌﺔ‪ ،‬رﻗﻢ اﻟﺤﺪﻳﺚ‪ ،900 :‬ج‪،01 :‬ص‪ .289 :‬وﻣﺴﻠﻢ‪ :‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪،‬آﺘﺎب‪ :‬اﻟﺼﻼة‪ ،‬ﺑﺎب‪:‬‬
‫ﺧﺮوج اﻟﻨﺴﺎء إﻟﻰ اﻟﻤﺴﺎﺟﺪ إذا ﻟﻢ ﻳﺘﺮﺗﺐ ﻋﻠﻴﻪ ﻓﺘﻨﺔ‪ ،‬وأﻧﻬﺎ ﻻ ﺗﺨﺮج ﻣﻄﻴﺒﺔ‪ ،‬رﻗﻢ اﻟﺤﺪﻳﺚ‪ ،442 :‬ج‪ ،01 :‬ص‪.327 :‬‬
‫) ‪ (323‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻟﺪﻋﻮة اﻹﺳﻼﻣﻴﺔ ﺗﺴﺘﻘﺒﻞ ﻗﺮﻧﻬﺎ اﻟﺨﺎﻣﺲ ﻋﺸﺮ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.67-66 :‬‬
‫ﺇﻣﺎ ﺃ‪‬ﻢ ﻣﺼﺎﺑﻮﻥ ﺑﺴﻮﺀ ﺍﻟﻈﻦ‪ ،‬ﺃﻭ ﺑﺸﺪﺓ ﺍﻟﻐﲑﺓ‪ ،‬ﺃﻭ ﺗﺼﺪﻳﻖ ﺍﻷﻭﻫﺎﻡ‪ ،‬ﺃﻭ ﺍﻹﺻﺎﺑﺔ ﺑﻌﻠﻞ ﺍﻟﺸﻴﺨﻮﺧﺔ‪ ،‬ﺃﻭ‬
‫ﺃﻋﺮﺍﺽ ﺍﻟﻀﻌﻒ ﺍﳉﻨﺴﻲ‪ ،‬ﺃﻭ ﺃ‪‬ﻢ ﺃﺗﺒﺎﻉ ﺍﻟﺸﺎﺋﻌﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﻭﺍﻵﺛﺎﺭ ﺍﻟﺘﺎﻓﻬﺔ)‪ .(324‬ﻭﻫﺆﻻﺀ ﲨﻴﻌﺎ ﻛﻤﺎ‬
‫ﻳﺆﻛﺪ ﺍﻟﻐﺰﺍﱄ ﻳﺘﻄﲑﻭﻥ ﻣﻦ ﺧﺮﻭﺝ ﺍﳌﺮﺃﺓ ﺇﱃ ﺍﳌﺴﺠﺪ‪ ،‬ﺃﻭ ﺍﳌﺪﺭﺳﺔ‪ ،‬ﻭﻟﺬﻟﻚ ﻓﺈ‪‬ﻢ ﻳﻄﺮﺣﻮﻥ ﺑﻜﻞ ﻗﻮﻝ‬
‫ﺻﺎﺋﺐ ﺇﻳﺜﺎﺭﺍ ﳌﺎ ﻭﻗﺮ ﰲ ﺃﻧﻔﺴﻬﻢ‪.‬‬
‫ﻭﺃﻣﺎﻡ ﻫﺬﻩ ﺍﳌﺴﺎﻋﻲ ﺍﻟﱵ ﻗﺎﺩﺕ ﺍﳌﺮﺃﺓ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﺇﱃ ﺍﳊﺮﻣﺎﻥ ﻣﻦ ﺣﻘﻮﻗﻬﺎ‪ ،‬ﻭﺍﻟﺴﺠﻦ‬
‫ﺑﲔ ﺟﺪﺭﺍﻥ ﺍﻟﺒﻴﺖ‪ ،‬ﻛﺎﻥ ﻭﺿﻌﻬﺎ ﲟﺠﻤﻠﻪ ﺃﺣﺪ ﺍﻷﺳﺒﺎﺏ‪ ،‬ﻭﺍﻟﻌﻠﻞ ﺍﻟﱵ ﻫﺪﺕ ﺍﳊﻀﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ‪،‬‬
‫ﻭﺃﺻﺎﺑﺘﻬﺎ ﺑﺎﻟﻀﻤﻮﺭ ﻧﻈﺮﺍ ﻟﻸﻣﻮﺭ ﺍﻵﺗﻴﺔ‪:‬‬
‫ﺃﻭﻻ‪ :‬ﳌﺎ ﻛﺎﻥ ﺣﺮﻣﺎﻥ ﺍﳌﺮﺃﺓ ﻣﻦ ﺍﻟﺘﻌﻠﻴﻢ‪ ،‬ﻭﺍﻛﺘﺴﺎﺏ ﺍﻟﺜﻘﺎﻓﺔ ﲟﺨﺘﻠﻒ ﻣﺴﺘﻮﻳﺎ‪‬ﺎ ﺃﻣﺮﺍ ﻣﻔﺮﻭﺿﺎ ﰲ ﺃﻏﻠﺐ‬
‫ﺍﻟﺒﻠﺪﺍﻥ ﺍﻹﺳﻼﻣﻴﺔ‪" ،‬ﻭﳌﺎ ﻛﺎﻧﺖ ﺍﳌﺮﺃﺓ ﺭﺑﺔ ﺍﻟﺒﻴﺖ‪ ،‬ﻭﺣﺎﺿﻨﺔ ﺍﻷﻭﻻﺩ‪ ،‬ﻭﻏﺎﺭﺳﺔ ﺍﻟﺸﻤﺎﺋﻞ ﺍﻟﻄﻴﺒﺔ‪ ،‬ﺃﻭ‬
‫ﺍﳋﺒﻴﺜﺔ‪ ،‬ﻭﺍﻷﻓﻜﺎﺭ ﺍﳋﺎﻃﺌﺔ‪ ،‬ﺃﻭ ﺍﻟﺼﺤﻴﺤﺔ؛ ﻓﺈﻥ ﺣﺒﻞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﺿﻄﺮﺏ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﺍﺿﻄﺮﺍﺑﺎ‬
‫ﺷﺪﻳﺪﺍ‪ ،‬ﻭﻛﺎﻥ ﺫﻟﻚ ﺑﻼ ﺭﻳﺐ ﻣﻦ ﺃﺳﺒﺎﺏ ﺧﻮﺭﻩ ﻭﺍ‪‬ﺰﺍﻣﻪ")‪ ،(325‬ﺇﺫ ﻛﻴﻒ ﻳﻨﺘﻈﺮ ﻣﻦ ﺍﻷﻡ ﺍﳉﺎﻫﻠﺔ‪ ،‬ﺃﻭ‬
‫ﺍﻷﻣﻴﺔ ﺃﻥ ﺗﺸﺮﻑ ﻋﻠﻰ ﺃﻭﻻﺩﻫﺎ ﻣﻦ ﻧﺎﺣﻴﺔ ﻭﺍﺟﺒﺎ‪‬ﻢ ﺍﳌﺪﺭﺳﻴﺔ‪ ،‬ﺃﻭ ﺗﻮﺟﻴﻬﻬﻢ ﺑﺎﻵﺭﺍﺀ ﺍﻟﺴﺪﻳﺪﺓ‪،‬‬
‫ﻭﺍﻷﻓﻜﺎﺭ ﺍﻟﺼﺎﺋﺒﺔ؟ ﻭﻫﺬﺍ ﲢﺪ ﻛﺒﲑ ﻳﻘﻒ ﺃﻣﺎﻡ ﺍﻷﺳﺮﺓ ﺍﳌﺴﻠﻤﺔ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﺇﻥ ﻋﺰﻝ ﺍﳌﺮﺃﺓ ﻋﻦ ﺍﺠﻤﻟﺘﻤﻊ‪ ،‬ﻭﻣﻨﻌﻬﺎ ﻣﻦ ﺍﻟﺘﻔﺎﻋﻞ ﻣﻊ ﺷﱴ ﻣﻴﺎﺩﻳﻦ ﺍﳊﻴﺎﺓ‪ ،‬ﻭﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﱵ ﲢﻴﻂ ‪‬ﺎ‪،‬‬
‫ﻭﺑﺄﺳﺮ‪‬ﺎ‪ ،‬ﳚﻌﻠﻬﺎ ﺑﺎﻟﻀﺮﻭﺭﺓ ﻣﻨﻌﺰﻟﺔ ﻋﻦ ﺍﻟﻘﻀﺎﻳﺎ ﺍﻷﺧﺮﻯ ﺍﻷﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺇﺫ "ﻳﺴﺘﺤﻴﻞ ﺃﻥ ﺗﺪﺭﻱ ﺷﻴﺌﺎ‬
‫ﻋﻦ ﻗﻀﺎﻳﺎ ﺃﻣﺘﻬﺎ ﻣﻊ ﺍﻟﺼﻬﻴﻮﻧﻴﺔ‪ ،‬ﻭﺍﻟﺼﻠﻴﺒﻴﺔ؛ ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﺟﺎﻫﻠﺔ ﺑﺸﺆﻭﻥ ﺃﻣﺘﻬﺎ ﺍﶈﻠﻴﺔ ﻓﻜﻴﻒ ﺗﺪﺭﻙ‬
‫ﺷﺆﻭ‪‬ﺎ ﺍﻟﻌﺎﳌﻴﺔ؟")‪ .(326‬ﻭﺍﳌﺆﺳﻒ ﺃﻥ ﺍﻟﺬﻱ ﳛﺪﺙ ﻟﻠﻤﺮﺃﺓ ﺍﳌﺴﻠﻤﺔ‪ ،‬ﻳﻘﺎﺑﻠﻪ ﻣﺴﺘﻮﻯ ﺑﻌﻴﺪ ﺟﺪﺍ؛ ﻫﻮ‬
‫ﻣﺴﺘﻮﻯ ﺍﳌﺮﺃﺓ ﰲ ﺍﻟﻐﺮﺏ‪ ،‬ﻭﻛﻴﻒ ﺃ‪‬ﺎ ﺗﺴﺪﻱ ﻷﻣﺘﻬﺎ‪ ،‬ﻭﺑﲏ ﺟﻠﺪ‪‬ﺎ ﳎﻬﻮﺩﺍﺕ ﺟﺒﺎﺭﺓ ﲣﺪﻣﻬﻢ ‪‬ﺎ ﰲ‬
‫ﻣﻴﺎﺩﻳﻦ ﻛﺜﲑﺓ‪ ،‬ﻭﻣﺘﻨﻮﻋﺔ‪.‬‬
‫ﺛﺎﻟﺜﺎ‪ :‬ﺣﺮﻣﺎﻥ ﺍﳌﺮﺃﺓ ﻣﻦ ﺍﳋﺮﻭﺝ ﺇﱃ ﺍﻟﻌﻤﻞ ﻣﻬﻤﺎ ﻛﺎﻧﺖ ﺍﻟﻈﺮﻭﻑ‪ ،‬ﻭﺍﻷﺳﺒﺎﺏ ﺟﻌﻞ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‬
‫ﳛﺮﻡ ﻣﻦ ﻃﺎﻗﺘﻬﺎ‪ ،‬ﻭﻧﺒﻮﻏﻬﺎ ﰲ ﺣﺎﻻﺕ ﻛﺜﲑﺓ ﺃﻣﻠﺖ ﺍﻟﻈﺮﻭﻑ‪ ،‬ﻭﺍﻷﺣﻮﺍﻝ ﻋﺪﻡ ﺻﻼﺣﻴﺘﻬﺎ ﺇﻻ ﻟﻠﻤﺮﺃﺓ‪.‬‬
‫ﻭﻗﺪ ﲢﺪﺙ ﺍﻟﻐﺰﺍﱄ ﻋﻦ ﺫﻟﻚ‪ ،‬ﺣﲔ ﺃﺩﱃ ﺑﺮﺃﻳﻪ ﰲ ﻋﻤﻞ ﺍﳌﺮﺃﺓ‪ ،‬ﳏﺪﺩﺍ ﺇﻳﺎﻩ ﺑﺄﺭﺑﻌﺔ ﺃﺣﻮﺍﻝ ﻫﻲ‪:‬‬
‫‪ -1‬ﺃﻥ ﺗﻜﻮﻥ ﺍﳌﺮﺃﺓ ﺫﺍﺕ ﻧﺒﻮﻍ ﺧﺎﺹ ﻳﻨﺪﺭ ﰲ ﺍﻟﺮﺟﺎﻝ‪ ،‬ﻭﺍﻟﻨﺴﺎﺀ ﻣﻌﺎ‪ ،‬ﻭﺍﳌﺼﻠﺤﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺗﻮﺟﺐ‬
‫ﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﺃﻥ ﺗﻌﻤﻞ‪ ،‬ﻟﻴﻌﻮﺩ ﺫﻟﻚ ﺍﻟﻨﺒﻮﻍ ﻋﻠﻰ ﺍﺠﻤﻟﺘﻤﻊ ﺑﻨﻔﻊ ﻋﺎﻡ‪ ،‬ﻭﻻ ﲣﻤﺪﻩ ﺑﺈﲬﺎﳍﺎ‪.‬‬
‫) ‪ (324‬أﻧﻈﺮ‪ :‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ‪ ،‬ص‪.84 :‬‬
‫) ‪ (325‬اﻟﻤﺼﺪر اﻟﺴﺎﺑﻖ‪ ،‬اﻟﺼﻔﺤﺔ ﻧﻔﺴﻬﺎ‪.‬‬
‫) ‪ (326‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﺗﺮاﺛﻨﺎ اﻟﻔﻜﺮي ﻓﻲ ﻣﻴﺰان اﻟﺸﺮع واﻟﻌﻘﻞ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.67 :‬‬
‫‪ -2‬ﺃﻥ ﺗﺘﻮﱃ ﺍﳌﺮﺃﺓ ﻋﻤﻼ ﻫﻮ ﺃﻟﻴﻖ ﺑﺎﻟﻨﺴﺎﺀ‪ ،‬ﻛﺘﺮﺑﻴﺔ ﺍﻷﻃﻔﺎﻝ ﰲ ﺳﻨﻴﻬﻢ ﺍﻷﻭﱃ‪ ،‬ﻭﺗﻌﻠﻴﻤﻬﻢ‪ ،‬ﻭﺫﻟﻚ ﺇﱃ‬
‫ﺳﻦ ﺍﻟﺘﺎﺳﻌﺔ‪ ،‬ﺃﻭ ﺍﳊﺎﺩﻳﺔ ﻋﺸﺮﺓ‪ ،‬ﻭﻫﻲ ﺍﻟﺴﻦ ﺍﻟﱵ ﻗﺮﺭ‪‬ﺎ ﺍﻟﺸﺮﻳﻌﺔ ﳊﻀﺎﻧﺔ ﺍﻷﻃﻔﺎﻝ… ﻭﻣﺜﻞ ﺗﻌﻠﻴﻢ‬
‫ﺍﻷﻃﻔﺎﻝ ﺗﻄﺒﻴﺐ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﻭﻟﻘﺪ ﻗﺮﺭ ﺍﻟﻔﻘﻬﺎﺀ؛ ﺃﻥ ﺑﻌﺾ ﻫﺬﻩ ﺍﻷﻋﻤﺎﻝ ﻓﺮﺽ ﻛﻔﺎﻳﺔ ﻛﺎﻟﻘﺎﺑﻼﺕ‪.‬‬
‫‪ -3‬ﺃﻥ ﺗﻌﲔ ﺯﻭﺟﻬﺎ ﰲ ﺫﺍﺕ ﻋﻤﻠﻪ‪ ،‬ﻭﻫﺬﺍ ﻛﺜﲑ ﰲ ﺍﻟﺮﻳﻒ‪.‬‬
‫‪ -4‬ﺃﻥ ﺗﻜﻮﻥ ﰲ ﺣﺎﺟﺔ ﺇﱃ ﺍﻟﻌﻤﻞ ﻟﻘﻮ‪‬ﺎ‪ ،‬ﻭﻗﻮﺕ ﻋﻴﺎﳍﺎ ﺇﺫﺍ ﻓﻘﺪﺕ ﺍﻟﻌﺎﺋﻞ ﻫﻲ ﻭﻫﻢ‪ ،‬ﻓﻜﺎﻥ ﻻ ﺑﺪ ﺃﻥ‬
‫ﺗﻌﻤﻞ ﳍﺬﻩ ﺍﻟﻀﺮﻭﺭﺓ‪ ،‬ﺃﻭ ﺗﻠﻚ ﺍﳊﺎﺟﺔ ﺍﳌﻠﺤﺔ)‪.(327‬‬
‫ﺇﻥ ﺍﻟﻐﺰﺍﱄ ﺃﺛﺒﺖ ﻣﻦ ﺧﻼﻝ ﲢﻠﻴﻠﻪ ﻷﺯﻣﺔ ﺃﻣﺘﻪ ﺍﳊﻀﺎﺭﻳﺔ؛ ﺃﻥ ﺣﺒﺲ ﺍﳌﺮﺃﺓ ﰲ ﺍﻟﺒﻴﺖ‪ ،‬ﻭﺣﺮﻣﺎ‪‬ﺎ‬
‫ﻣﻦ ﺍﳋﺮﻭﺝ ﺳﻮﺍﺀ ﻟﻠﺘﻌﻠﻢ‪ ،‬ﺃﻭ ﺍﻟﺘﺪﻳﻦ‪ ،‬ﺃﻭ ﺍﻟﻌﻤﻞ؛ ﻛﺎﻥ ﺳﺒﺒﺎ ﰲ ﺍﺿﻄﺮﺍﺏ ﺣﺒﻞ ﺍﻟﺘﺮﺑﻴﺔ‪ ،‬ﻭﺗﺪﻫﻮﺭ‬
‫ﺍﻷﻭﺿﺎﻉ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﻟﻜﺜﲑ ﻣﻦ ﺍﻷﺳﺮ‪ ،‬ﺍﻟﱵ ﺗﻔﻘﺪ ﻓﻴﻬﺎ ﺍﻷﻣﻬﺎﺕ ﺃﻱ ﻛﻔﻴﻞ‪ .‬ﻭﺑﺪﻝ ﺃﻥ ﻳﻌﻤﻠﻦ ﻟﻜﺴﺐ‬
‫ﻗﻮ‪‬ﻦ‪ ،‬ﻭﻗﻮﺕ ﻋﻴﺎﳍﻦ‪ ،‬ﺗﺪﺧﻠﺖ ﺍﻟﺘﻘﺎﻟﻴﺪ ﺍﳉﺎﺋﺮﺓ ﻟﺘﺤﺘﻢ ﻋﻠﻴﻬﻦ ﺍﻟﺒﻘﺎﺀ ﰲ ﺍﻟﺒﻴﺖ‪ .‬ﻭﻛﺎﻧﺖ ﻟﺬﻟﻚ ﺁﺛﺎﺭ‬
‫ﺳﻠﺒﻴﺔ ﻛﺜﲑﺓ؛ ﻓﺈﻥ ﺍﺯﺩﻳﺎﺩ ﺣﺠﻢ‪ ،‬ﻭﺷﺪﺓ ﺍﻟﻔﺎﻗﺔ ﻗﺎﺩ ﻛﺜﲑﺍ ﻣﻨﻬﻦ ﺇﱃ ﻭﻟﻮﺝ ﺃﺑﻮﺍﺏ ﺍﻟﺮﺫﻳﻠﺔ ﻟﻼﻗﺘﻴﺎﺕ‬
‫ﻣﻨﻪ‪ ،‬ﻭﺇﻋﺎﻟﺔ ﺃﺳﺮﻫﻦ‪.‬‬
‫ﻭﺑﺬﻟﻚ ﻧﺸﺄ ﺗﺪﻫﻮﺭ ﺃﺧﻼﻗﻲ ﻣﻠﺤﻮﻅ‪ ،‬ﺷﻜﻞ ﻣﻊ ﺗﺪﻫﻮﺭ ﺍﳉﺎﻧﺐ ﺍﻟﺜﻘﺎﰲ‪ ،‬ﻭﺍﻻﺟﺘﻤﺎﻋﻲ ﻟﻠﻤﺮﺃﺓ‬
‫ﺇﺣﺪﻯ ﻋﻮﺍﻣﻞ ﺍﻻﳓﻄﺎﻁ ﺍﳊﻀﺎﺭﻱ‪ .‬ﻭﰲ ﻇﻞ ﻫﺬﻩ ﺍﻷﻭﺿﺎﻉ ﺑﺮﺯﺕ ﻋﺪﺓ ﺃﺻﻮﺍﺕ ﺗﻨﺎﺩﻱ ﺑﻀﺮﻭﺭﺓ‬
‫ﺇﻧﺼﺎﻑ ﺍﳌﺮﺃﺓ ﺍﳌﺴﻠﻤﺔ‪ ،‬ﻭﻣﻨﺤﻬﺎ ﺣﻘﻮﻗﺎ ﺗﻌﺎﺩﻝ ﺣﻘﻮﻕ ﺍﻟﺮﺟﻞ‪ ،‬ﰒ ﻣﺎ ﻟﺒﺜﺖ ﺃﻥ ﺻﺮﺣﺖ ﺑﻀﺮﻭﺭﺓ ﻣﻨﺢ‬
‫ﺍﳌﺮﺃﺓ ﺍﳊﺮﻳﺔ ﺍﻟﻜﺎﻣﻠﺔ‪ ،‬ﻭﻋﺪﻡ ﺗﻘﻴﻴﺪﻫﺎ ﺑﺄﻱ ﺷﻜﻞ ﻣﻦ ﺍﻷﺷﻜﺎﻝ؛ ﺑﻞ ﻭﺟﻮﺏ ﻣﻨﺤﻬﺎ ﻭﺿﻌﺎ ﳑﺎﺛﻼ ﻟﻮﺿﻊ‬
‫ﺍﳌﺮﺃﺓ ﺍﻟﻐﺮﺑﻴﺔ ﺍﳌﺘﺤﺮﺭﺓ‪ .‬ﻭﻗﺪ ﻭﺟﺪﺕ ﻫﺬﻩ ﺍﻷﺻﻮﺍﺕ ﺻﺪﻯ ﳍﺎ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﻟﺒﻠﺪﺍﻥ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﰲ‬
‫ﺣﲔ ﲤﺴﻜﺖ ﺑﻠﺪﺍﻥ ﺃﺧﺮﻯ ﺑﺘﻘﺎﻟﻴﺪﻫﺎ ﺍﳌﺘﺸﺪﺩﺓ ﺍﲡﺎﻩ ﺍﳌﺮﺃﺓ‪ ،‬ﳑﺎ ﺃﺳﻔﺮ ﻋﻦ ﺍﻧﻘﺴﺎﻡ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﺇﱃ‬
‫ﻧﺼﻔﲔ؛ "ﻧﺼﻒ ﻻ ﻣﻜﺎﻥ ﻟﻠﻤﺮﺃﺓ ﻓﻴﻪ ﻛﺎﻟﻴﻤﻦ‪ ،‬ﻭﺍﳊﺠﺎﺯ‪ ،‬ﻭﻧﺼﻒ ﻣﻜﺎﻥ ﺍﳌﺮﺃﺓ ﻓﻴﻪ ﻏﻠﻂ‪ ،‬ﻭﻣﻮﺿﻌﻬﺎ‬
‫ﻓﻴﻪ ﺣﺎﺋﺮ ﺟﺎﺋﺮ‪ ،‬ﻛﻤﺎ ﻫﻲ ﺍﳊﺎﻝ… ﰲ ﻣﺼﺮ")‪.(328‬‬
‫ﻭﻫﺬﺍ ﺍﻻﻧﻘﺴﺎﻡ ‪-‬ﰲ ﻧﻈﺮ ﺍﻟﻐﺰﺍﱄ‪ -‬ﻫﻮ ﲟﺜﺎﺑﺔ ﲣﻴﲑ ﻟﻠﻤﺴﻠﻤﲔ ﺑﲔ ﺃﻣﺮﻳﻦ‪ ،‬ﺃﺣﻼﳘﺎ ﻣﺮ‪ .‬ﻓﺈﻣﺎ ﺃﻥ‬
‫ﲢﺒﺲ ﺍﳌﺮﺃﺓ ﰲ ﺍﻟﺒﻴﺖ‪ ،‬ﻭﺇﻣﺎ ﺃﻥ ﺗﻄﻠﻖ ﰲ ﺍﻟﺸﺎﺭﻉ ﺗﻌﺮﺑﺪ ﻛﻤﺎ ﺗﺸﺎﺀ‪ ،‬ﻭﺍﳊﻞ ﺍﻷﻛﻴﺪ‪ ،‬ﻭﺍﳋﻴﺎﺭ ﺍﻟﺴﺪﻳﺪ‬
‫ﻛﻤﺎ ﻳﺮﻯ ﺍﻟﻐﺰﺍﱄ ﻣﻨﺤﺼﺮ ﰲ ﺃﻣﺮ ﻭﺍﺣﺪ؛ ﻫﻮ ﺍﻹﺳﻼﻡ‪ ،‬ﻷﻧﻪ ﺍﻟﻮﺣﻴﺪ ﺍﻟﺬﻱ ﺃﻧﺼﻒ ﺍﳌﺮﺃﺓ‪ ،‬ﻭﻣﻨﺤﻬﺎ‬
‫ﺣﻘﻮﻗﻬﺎ‪ ،‬ﻭﺻﺎﻥ ﻛﻴﺎ‪‬ﺎ‪.‬‬
‫) ‪ (327‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﺣﻘﻮق اﻹﻧﺴﺎن ﺑﻴﻦ ﺗﻌﺎﻟﻴﻢ اﻹﺳﻼم وإﻋﻼن اﻷﻣﻢ اﻟﻤﺘﺤﺪة‪) ،‬اﻟﺠﺰاﺋﺮ‪ ،‬دار اﻟﻤﻌﺮﻓﺔ‪ ،‬د‪.‬ط‪ ،‬د‪.‬ت( ص‪.97-96 :‬‬
‫) ‪ (328‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﻟﻴﺲ ﻣﻦ اﻹﺳﻼم‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.244 :‬‬
‫ﻓﻼ ﺑﺪ ﺇﺫﻥ ﻣﻦ ﺍﻟﻌﻮﺩﺓ ﺇﻟﻴﻪ‪ ،‬ﻭﲢﻜﻴﻤﻪ‪ ،‬ﺑﺪﻝ ﲢﻜﻴﻢ ﻋﺎﺩﺍﺕ ﺍﻟﻌﺮﺏ ﺍﳉﺎﻫﻠﻴﺔ‪ ،‬ﺃﻭ ﺃﻓﻜﺎﺭ ﺍﻟﻐﺮﺏ‪،‬‬
‫ﻭﺳﻔﺴﻔﺎ‪‬ﻢ ﺍﳌﻨﺤﻄﺔ‪ .‬ﻓﺈﻥ ﻗﺎﻣﻮﺍ ﺑﺬﻟﻚ ﻋﺎﺩﺕ ﺍﳌﺮﺃﺓ ﺇﱃ ﻭﺿﻌﻬﺎ ﺍﻟﻄﺒﻴﻌﻲ‪ ،‬ﻭﻟﻌﺒﺖ ﺩﻭﺭﻫﺎ ﺍﳌﻨﺎﺳﺐ ﰲ‬
‫ﻣﺴﺎﺭ ﺍﻷﻣﺔ ﺍﳊﻀﺎﺭﻱ‪.‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﻣﻦ‪ :‬ﺫﺑﻮﻝ ﺍﻷﺩﺏ ﺍﻟﻌﺮﰊ‬
‫ﻳﻌﺘﱪ ﺍﻟﻐﺰﺍﱄ ﺫﺑﻮﻝ ﺍﻷﺩﺏ ﺍﻟﻌﺮﰊ‪ ،‬ﻭﺍﻧﻜﻤﺎﺷﻪ ﻋﺎﻣﻼ ﺁﺧﺮ ﺗﺴﺒﺐ ﰲ ﲣﻠﻒ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪،‬‬
‫ﻭﺃﺛﺮ ﻋﻠﻰ ﺍﳓﺪﺍﺭ ﳐﺘﻠﻒ ﺟﻮﺍﻧﺐ ﺍﳊﻴﺎﺓ ﺍﻟﻔﻜﺮﻳﺔ‪ ،‬ﻭﺍﻟﺜﻘﺎﻓﻴﺔ ﳍﻢ‪ .‬ﻭﺍﻟﻐﺰﺍﱄ ﻳﺆﻛﺪ؛ ﺃﻥ ﺍﻷﺩﺏ ﺍﻟﻌﺮﰊ‬
‫ﺍﻷﺻﻴﻞ ﻳﻌﺎﺩﻝ ﰲ ﻣﺴﺘﻮﺍﻩ‪ ،‬ﻭﺩﺭﺟﺘﻪ ﺍﻷﺩﺏ ﺍﻹﻧﺴﺎﱐ ﺍﻟﻌﺎﳌﻲ ‪-‬ﻣﻬﻤﺎ ﻛﺎﻥ ﺍﻧﺘﻤﺎﺅﻩ‪ ،‬ﺃﻭ ﻟﻐﺘﻪ‪ -‬ﺍﻟﺬﻱ‬
‫ﳝﺜﻞ "ﺻﻮﺭﺓ ﲨﻴﻠﺔ ﻟﻔﻄﺮﺓ ﺍﷲ ﰲ ﺍﻷﻧﻔﺲ‪ ،‬ﻭﺍﻵﻓﺎﻕ‪ ،‬ﻳﺘﻤﻼﻫﺎ ﺍﻹﻧﺴﺎﻥ ﻓﻴﺸﻌﺮ ﺑﺎﻟﺘﺠﺎﻭﺏ‪،‬‬
‫ﻭﺍﻟﺮﺿﺎ")‪.(329‬‬
‫ﻭﻗﺪ ﻟﻌﺐ ﺍﻷﺩﺏ ﺍﻟﻌﺮﰊ ﺩﻭﺭﺍ ﻣﻬﻤﺎ‪ ،‬ﻭﺑﺎﺭﺯﺍ ﰲ ﺍﳊﻴﺎﺓ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﺍﻟﺜﻘﺎﻓﻴﺔ ﻟﻠﺪﻭﻟﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ؛ ﻷﻧﻪ ﻛﺎﻥ ﻣﺮﺁﺓ ﳊﻴﺎ‪‬ﺎ‪ ،‬ﻣﻌﱪﺍ ﻋﻦ ﺃﻓﺮﺍﺣﻬﺎ ﻭﺃﺣﺰﺍ‪‬ﺎ‪ ،‬ﻣﺸﻴﺪﺍ ﺑﺒﻄﻮﻻ‪‬ﺎ ﻭﻣﻨﺎﻗﺒﻬﺎ‪ ،‬ﻣﺘﺮﲨﺎ‬
‫ﻵﻣﺎﳍﺎ ﻭﳘﻮﻣﻬﺎ‪ ،‬ﻭﺭﺍﺑﻄﺎ ﺑﲔ ﺃﺟﺰﺍﺋﻬﺎ ﻣﻬﻤﺎ ﺍﺑﺘﻌﺪﺕ ﺍﳌﺴﺎﻓﺎﺕ‪ ،‬ﺃﻭ ﺍﺧﺘﻠﻔﺖ ﺍﻷﺟﻨﺎﺱ ﻭﺍﻟﻠﻐﺎﺕ‪ .‬ﻓﻬﻮ‬
‫ﻳﺼﻬﺮﻫﺎ ﲨﻴﻌﺎ ﰲ ﺑﻮﺗﻘﺔ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻳﻠﻐﻲ ﺃﻱ ﺍﻋﺘﺒﺎﺭ ﺁﺧﺮ‪ .‬ﻭﺇﺿﺎﻓﺔ ﺇﱃ ﻛﻞ ﺫﻟﻚ‪ ،‬ﻛﺎﻥ ﺍﻷﺩﺏ ﺍﻟﻌﺮﰊ‬
‫ﳛﺎﻓﻆ ﻋﻠﻰ ﺫﺍﻛﺮﺓ ﺍﻟﺸﻌﻮﺏ ﺍﻹﺳﻼﻣﻴﺔ ﺑﺎﳉﺴﻮﺭ ﺍﻟﱵ ﳝﺪﻫﺎ ﺑﲔ ﳐﺘﻠﻒ ﺍﻷﺟﻴﺎﻝ‪ ،‬ﻣﺎﻧﻌﺎ ‪‬ﺎ ﺍﻻﻧﻘﻄﺎﻉ‪،‬‬
‫ﺃﻭ ﺍﻟﻨﺴﻴﺎﻥ ﻷﳎﺎﺩ ﺍﳌﺎﺿﻲ‪ ،‬ﻭﺃﺣﺪﺍﺙ ﺍﳊﺎﺿﺮ‪.‬‬
‫ﺇﻻ ﺃﻥ ﻣﺎ ﻣﻴﺰ ﺍﻷﺩﺏ ﺍﻟﻌﺮﰊ ﺍﻷﺻﻴﻞ؛ ﻫﻮ ﺃﻥ ﺭﺣﻠﺘﻪ ﻋﱪ ﳐﺘﻠﻒ ﻣﺮﺍﺣﻞ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻹﺳﻼﻣﻲ ﱂ‬
‫ﺗﻜﻦ ﻋﻠﻰ ﺍﻟﻮﺗﲑﺓ ﻧﻔﺴﻬﺎ‪ ،‬ﺑﻞ ﺇ‪‬ﺎ ﻛﺎﻧﺖ ﺗﺘﺮﺍﻭﺡ ﺑﲔ ﳏﻄﺎﺕ ﻋﺪﻳﺪﺓ‪ ،‬ﺑﻌﻀﻬﺎ ﻳﺘﺴﻢ ﺑﺎﻟﺮﻗﻲ‬
‫ﻭﺍﻻﺯﺩﻫﺎﺭ‪ ،‬ﻭﺑﻌﻀﻬﺎ ﺍﻵﺧﺮ ﻳﺘﺴﻢ ﺑﺎﻻﳓﺪﺍﺭ‪ ،‬ﻭﺍﻻﳓﻄﺎﻁ ‪ .‬ﻓﻘﺪ ﺣﻘﻖ ﺍﻷﺩﺏ ﺍﻟﻌﺮﰊ ‪-‬ﻛﻤﺎ ﻳﺮﻯ‬
‫ﺍﻟﻐﺰﺍﱄ‪ -‬ﺍﺯﺩﻫﺎﺭﺍ‪ ،‬ﻭﳕﺎﺀ ﻛﺒﲑﻳﻦ ﰲ ﺍﻟﻌﻬﺪ ﺍﻟﻌﺒﺎﺳﻲ‪ ،‬ﻟﻜﻨﻪ ﺫﻭﻯ‪ ،‬ﻭﻛﺎﺩ ﺍﻟﺸﻠﻞ ﻳﺄﰐ ﻋﻠﻴﻪ ﰲ ﻋﻬﺪ‬
‫ﺍﻷﺗﺮﺍﻙ‪ ،‬ﰒ ﲢﺮﻙ ﺣﺮﻛﺔ ﺭﺷﻴﺪﺓ‪ ،‬ﻭﻓﺎﺭ ﻓﻮﺭﺓ ﻋﻈﻴﻤﺔ ﻣﻊ ﺃﻭﺍﺋﻞ ﺍﻟﻘﺮﻥ ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ ﻟﻠﻬﺠﺮﺓ‪ ،‬ﻟﻴﻌﻮﺩ ﻣﺮﺓ‬
‫ﺃﺧﺮﻯ ﻭﺑﻔﻌﻞ ﻋﻮﺍﻣﻞ ﻛﺜﲑﺓ ‪-‬ﻟﻌﻞ ﺃﺷﺪﻫﺎ ﺿﺮﺍﻭﺓ ﺍﻟﻐﺰﻭ ﺍﻟﺜﻘﺎﰲ‪ -‬ﺇﱃ ﺍﻻﻧﻜﻤﺎﺵ‪ ،‬ﻭﺍﻻﳓﺪﺍﺭ‪ ،‬ﻭﺍﻟﺬﺑﻮﻝ‬
‫ﺍﻟﺬﻱ ﻻ ﻳﺰﺍﻝ ﺇﱃ ﻳﻮﻣﻨﺎ ﻫﺬﺍ ﻳﻠﻔﻪ‪ ،‬ﻭﳛﻴﻂ ﺑﻪ)‪.(330‬‬
‫ﺇﻥ ﺭﺣﻠﺔ ﻣﻠﻴﺌﺔ ‪‬ﺬﻩ ﺍﶈﻄﺎﺕ‪ ،‬ﻛﺎﻧﺖ ﺟﺪﻳﺮﺓ ﺑﺎﻟﺘﺄﻣﻞ‪ ،‬ﻭﺍﻟﻜﺸﻒ ﻋﻦ ﻣﻼﺑﺴﺎ‪‬ﺎ‪ ،‬ﻟﺘﺤﺪﻳﺪ‬
‫ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﺩﻓﻌﺖ ﺑﺎﻷﺩﺏ ﺍﻟﻌﺮﰊ ﺍﻷﺻﻴﻞ ﻣﻦ ﺍﻟﻘﻤﺔ ﺇﱃ ﺍﻟﻘﺎﻉ‪ ،‬ﺑﻐﻴﺔ ﺗﻔﺎﺩﻳﻬﺎ‪ ،‬ﺧﺼﻮﺻﺎ ﻭﺍﻟﻌﺎﱂ‬
‫) ‪ (329‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﺗﺮاﺛﻨﺎ اﻟﻔﻜﺮي ﻓﻲ ﻣﻴﺰان اﻟﺸﺮع واﻟﻌﻘﻞ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.195 :‬‬
‫) ‪ (330‬أﻧﻈﺮ‪ :‬اﻟﺪﻋﻮة اﻹﺳﻼﻣﻴﺔ ﺗﺴﺘﻘﺒﻞ ﻗﺮﻧﻬﺎ اﻟﺨﺎﻣﺲ ﻋﺸﺮ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪. 88-87 :‬‬
‫ﺍﻹﺳﻼﻣﻲ ﻳﺴﻌﻰ ﺇﱃ ‪‬ﻀﺔ ﺣﻀﺎﺭﻳﺔ ﺗﻌﻴﺪ ﺇﻟﻴﻪ ﻫﻮﻳﺘﻪ‪ ،‬ﻭﻗﻴﻤﺘﻪ‪ .‬ﻭﻗﺪ ﺗﺘﺒﻌﺖ ﲢﻠﻴﻞ ﺍﻟﻐﺰﺍﱄ ﻷﺳﺒﺎﺏ‬
‫ﺍﻧﻜﻤﺎﺵ ﺍﻷﺩﺏ ﺍﻟﻌﺮﰊ ﻓﺒﺪﺍ ﱄ؛ ﺃﻧﻪ ﳛﺼﺮﻫﺎ ﻓﻴﻤﺎ ﻳﺄﰐ‪:‬‬
‫ﺃﻭﻻ‪ :‬ﺍﻻﺳﺘﻌﻤﺎﺭ ﺍﻟﺜﻘﺎﰲ ﺍﻟﺬﻱ ﺩﻓﻌﻪ ﺣﻘﺪﻩ ﻟﻺﺳﻼﻡ ﺇﱃ ﺑﺬﻝ ﻗﺼﺎﺭﻯ ﺟﻬﺪﻩ ﻣﻦ ﺃﺟﻞ ﺍﻟﻨﻴﻞ ﻣﻨﻪ؛‬
‫ﻓﻜﺎﻧﺖ ﺃﻫﻢ ﳎﻬﻮﺩﺍﺗﻪ ﺿﺮﺏ ﺍﻹﺳﻼﻡ ﻣﻦ ﺧﻼﻝ ﺍﻟﻌﺮﺑﻴﺔ ‪-‬ﻟﻐﺔ ﺍﻟﻮﺣﻲ‪ ،‬ﻭﺭﺍﺑﻄﺔ ﺍﻟﺼﻠﺔ ﺑﲔ ﺍﻟﺴﻤﺎﺀ‬
‫ﻭﺍﻷﺭﺽ‪ ،-‬ﻭﻣﻦ ﺧﻼﻝ ﳐﺘﻠﻒ ﺁﺩﺍ‪‬ﺎ‪ ،‬ﻭﻓﺮﻭﻋﻬﺎ‪ ،‬ﻭﻫﻮ ﻭﺇﻥ ﺍﲣﺬ ﺻﻮﺭﺍ ﳐﺘﻠﻔﺔ ‪-‬ﻗﻮﻣﻴﺔ ﺃﻭ ﺍﺷﺘﺮﺍﻛﻴﺔ‬
‫ﺃﻭ ﻋﻠﻤﺎﻧﻴﺔ‪-‬؛ ﻓﺈﻥ ﻫﺪﻓﻪ ﻛﺎﻥ ﳚﻤﻌﻬﺎ‪ ،‬ﻭﺣﻘﺪﻩ ﻛﺎﻥ ﻳﻮﺣﺪﻫﺎ‪ ،‬ﻭﰲ ﺫﻟﻚ ﻳﻘﻮﻝ ﺍﻟﻐﺰﺍﱄ‪" :‬ﻭﺍﳊﻖ ﺃﻥ‬
‫ﺍﻹﺳﻼﻡ ﳊﻘﺖ ﺑﻪ ﺧﺴﺎﺋﺮ ﲨﺔ‪ ،‬ﻋﻨﺪﻣﺎ ﺍﺭﺗﻔﻌﺖ ﺭﺍﻳﺔ ﺍﻟﻘﻮﻣﻴﺔ ﻋﺮﺑﻴﺔ ﻛﺎﻧﺖ‪ ،‬ﺃﻭ ﻏﲑ ﻋﺮﺑﻴﺔ‪ ،‬ﻭﻋﻨﺪﻣﺎ‬
‫ﺍﺭﺗﻔﻌﺖ ﺭﺍﻳﺔ ﺍﻻﺷﺘﺮﺍﻛﻴﺔ ﺷﻴﻮﻋﻴﺔ‪ ،‬ﺃﻭ ﻏﲑ ﺷﻴﻮﻋﻴﺔ‪ ،‬ﰒ ﺟﺎﺀﺕ ﺍﻟﻌﻠﻤﺎﻧﻴﺔ ﺃﺧﲑﺍ‪ ،‬ﻓﻜﺎﻧﺖ ﺛﺎﻟﺜﺔ ﺍﻷﺛﺎﰲ؛‬
‫ﻓﻔﻲ ﻇﻠﻬﺎ ﻫﺎﻥ ﺍﻹﳝﺎﻥ‪ ،‬ﻭﺳﻘﻄﺖ ﻗﻴﻢ ﺧﻄﲑﺓ‪ ،‬ﻛﻤﺎ ﺃﻥ ﰲ ﻇﻠﻬﺎ ﻫﺒﻂ ﺍﻷﺩﺏ ﺍﻟﻌﺮﰊ‪ ،‬ﻭﺍﻧﺘﺼﺮﺕ‬
‫ﺍﻟﻜﻠﻤﺎﺕ ﺍﻷﻋﺠﻤﻴﺔ‪ ،‬ﻭﻟﻮﺣﻆ ﰲ ﺍﳌﺴﺮﺡ‪ ،‬ﻭﺍﻹﺫﺍﻋﺔ‪ ،‬ﻭﺍﳉﺎﻣﻌﺔ‪ ،‬ﻭﺍﻟﺼﺤﻒ؛ ﺃﻥ ﺍﻷﻣﺔ ﺗﻨﺤﺪﺭ ﺇﱃ‬
‫ﻫﺎﻭﻳﺔ ﻟﻴﺲ ﳍﺎ ﻗﺮﺍﺭ")‪.(331‬‬
‫ﺇﻥ ﻫﺬﻩ ﺍﻟﺮﺍﻳﺎﺕ ﺍﻟﺜﻼﺙ ‪-‬ﺑﺘﻌﺒﲑ ﺍﻟﻐﺰﺍﱄ‪ -‬ﳒﺤﺖ ﻛﺜﲑﺍ ﰲ ﺯﻋﺰﻋﺔ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﺁﺩﺍ‪‬ﺎ‪،‬‬
‫ﻭﲤﻜﻨﺖ ﺑﻌﺪ ﳎﻬﻮﺩﺍﺕ ﻣﺘﻮﺍﺻﻠﺔ‪ ،‬ﻣﻦ ﺇﺷﺒﺎﻉ ﺍﻟﻘﺎﺭﺉ‪ ،‬ﻭﺍﳌﺴﺘﻤﻊ‪ ،‬ﻭﺍﳌﺘﻔﺮﺝ ﰲ ﺷﱴ ﺃﺭﺟﺎﺀ ﺍﻟﻌﺎﱂ‬
‫ﺍﻹﺳﻼﻣﻲ ﳕﺎﺫﺝ ﻣﻨﺤﻄﺔ ﻣﻦ ﺃﺩﺏ ﺍﺠﻤﻟﻮﻥ‪ ،‬ﻭﺍﻟﺴﻔﻮﺭ‪ ،‬ﻭﺍﻟﺘﺴﺎﱄ؛ ﺃﺩﺑﺎ ﳛﻤﻞ ﻣﻦ ﺩﻋﻮﺍﺕ ﺍﻹﳊﺎﺩ‪ ،‬ﻭﻧﺒﺬ‬
‫ﺍﻟﻘﻴﻢ‪ ،‬ﻭﺍﻷﺧﻼﻕ‪ ،‬ﻣﺎ ﻳﻨﻢ ﻋﻦ ﺯﻳﻎ ﻭﺍﺿﺢ ﰲ ﺭﺳﺎﻟﺔ ﺍﻷﺩﺏ ﺍﻟﻌﺮﰊ‪ ،‬ﺍﻟﺬﻱ ﺃﺿﺤﻰ ﻫﺎﺑﻄﺎ‪ ،‬ﻣﻨﺤﻄﺎ‪ ،‬ﺑﻞ‬
‫ﻭﻫﺪﺍﻣﺎ ﰲ ﺑﻌﺾ ﺍﻷﺣﻴﺎﻥ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﺍﻟﺴﺒﺐ ﺍﻟﺜﺎﱐ؛ ﻫﻮ ﺍﳊﻜﻮﻣﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﱵ ﻫﺎﲨﺖ ﺍﻷﺩﺏ ﺍﻟﻌﺮﰊ‪ ،‬ﻭﺃﺳﺎﺀﺕ ﺇﻟﻴﻪ ﻛﺜﲑﺍ‪ ،‬ﲤﺎﻣﺎ‬
‫ﻛﻤﺎ ﻫﺎﲨﺖ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﺃﺳﺎﺀﺕ ﺇﻟﻴﻬﺎ‪ ،‬ﻓﻠﻢ ﺗﻨﺼﺮﻫﺎ ﰲ ﺃﻱ ﳎﺎﻝ‪ .‬ﺇﻥ ﻫﺬﻩ ﺍﳊﻜﻮﻣﺎﺕ "ﻗﻌﺪﺕ‬
‫ﺑﺎﻷﺩﺏ ﺍﻟﻌﺎﱄ‪ ،‬ﻓﻠﻢ ﲤﻨﺢ ﺭﺟﺎﻟﻪ ﻣﺎ ﻳﺴﺘﺤﻘﻮﻥ ﻣﻦ ﺻﺪﺍﺭﺓ")‪ ،(332‬ﺑﻞ ﺇ‪‬ﺎ ﺣﻄﺖ ﻛﺜﲑﺍ ﻣﻦ ﻗﺪﺭﻫﻢ‪،‬‬
‫ﻭﺣﺎﻭﻟﺖ ﺑﻜﻞ ﻗﻮﺍﻫﺎ ﺇﻇﻬﺎﺭﻫﻢ ﺩﻭﻣﺎ ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﺴﻴﺌﺔ ﻟﻠﻤﻮﺍﻃﻦ‪ ،‬ﺑﺘﻬﻮﻳﻦ ﻗﻴﻤﺔ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻓﻴﻬﻮﻥ‬
‫ﻣﻌﻬﺎ ﻧﺎﻃﻘﻬﺎ‪ ،‬ﻭﺧﺎﺩﻣﻬﺎ‪ .‬ﻭﺃﺑﻌﺪ‪‬ﻢ ﻗﺪﺭ ﺍﳌﺴﺘﻄﺎﻉ ﻋﻦ ﺍﳌﺮﺍﻛﺰ ﺍﳊﺴﺎﺳﺔ‪ ،‬ﻭﺍﳌﻌﺎﻫﺪ ﺍﳌﺘﺨﺼﺼﺔ‪ ،‬ﺧﻮﻓﺎ‬
‫ﻣﻦ ﺗﺄﺛﲑﻫﻢ‪ ،‬ﺃﻭ ﺗﺴﺒﺒﻬﻢ ﰲ ﺇﻧﻌﺎﺵ ﺍﻷﺩﺏ ﺍﻟﻌﺮﰊ‪ ،‬ﺃﻭ ﺇﺣﻴﺎﺀ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﻓﺎﺳﺤﺔ ﺍﺠﻤﻟﺎﻝ ‪-‬ﰲ ﺍﻟﻮﻗﺖ‬
‫ﻧﻔﺴﻪ‪ -‬ﻷﺻﺤﺎﺏ ﺍﻷﺩﺏ ﺍﳍﺎﺩﻡ‪ ،‬ﺑﻞ ﻭﺭﻓﻌﺘﻬﻢ ﺇﱃ ﺃﻋﻠﻰ ﺍﻟﺪﺭﺟﺎﺕ‪.‬‬
‫ﺛﺎﻟﺜﺎ‪ :‬ﺍﳌﻌﺎﻫﺪ ﺍﳌﺘﺨﺼﺼﺔ ﰲ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻠﻐﻮﻳﺔ‪ ،‬ﻭﺍﻟﺒﻼﻏﻴﺔ ﻟﻌﺒﺖ ﺩﻭﺭﺍ ﻫﺎﻣﺎ ﰲ ﺍﳊﻂ ﻣﻦ ﻗﻴﻤﺔ ﺍﻷﺩﺏ‬
‫ﺍﻟﻌﺮﰊ‪ ،‬ﻭﺭﲟﺎ ﻛﺎﻥ ﻭﺯﺭﻫﺎ ﺃﺷﺪ ﻣﻦ ﺍﻷﺳﺒﺎﺏ ﺍﻟﺴﺎﺑﻘﺔ؛ ﻓﺈﻥ "ﲨﻮﺩﻫﺎ‪ ،‬ﻭﻓﺘﻮﺭﻫﺎ‪ ،‬ﻭﻗﺼﻮﺭﻫﺎ ﻣﻦ ﺃﻫﻢ‬
‫) ‪ (331‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﺗﺮاﺛﻨﺎ اﻟﻔﻜﺮي ﻓﻲ ﻣﻴﺰان اﻟﺸﺮع واﻟﻌﻘﻞ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪. 185-184 :‬‬
‫) ‪ (332‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ‪ ،‬ص‪.185 :‬‬
‫ﺍﻷﺳﺒﺎﺏ ﻓﻴﻤﺎ ﻋﺮﻯ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﻫﺬﺍ ﺍﻟﻌﺼﺮ ﻣﻦ ﺿﻌﻒ‪ ،‬ﻭﺍﻧﺰﻭﺍﺀ")‪ ،(333‬ﻭﻛﺎﻥ ﺫﻟﻚ ﺃﻣﺮﺍ ﳐﻄﻄﺎ‬
‫ﻟﻪ ﺑﺪﻗﺔ‪ ،‬ﻟﻘﺼﻢ ﻇﻬﺮ ﺍﻵﺩﺍﺏ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﲡﻤﻴﺪﻫﺎ‪.‬‬
‫ﻭﺍﳌﺜﲑ ﻟﻼﻫﺘﻤﺎﻡ؛ ﺃﻥ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﺁﺩﺍ‪‬ﺎ ﺗﻌﺮﻑ ﲪﻼﺕ ﺷﻌﻮﺍﺀ ﻹﺳﻘﺎﻃﻬﺎ‪ ،‬ﻭﻃﻤﺴﻬﺎ ﰲ‬
‫ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﺗﻌﺮﻑ ﻓﻴﻪ ﺑﻘﻴﺔ ﻟﻐﺎﺕ ﺍﻟﻌﺎﱂ ﳎﻬﻮﺩﺍﺕ ﺟﺒﺎﺭﺓ ﻟﻨﺸﺮﻫﺎ‪ ،‬ﻭﺑﺴﻂ ﺳﻴﻄﺮ‪‬ﺎ ﻋﺎﳌﻴﺎ‪ .‬ﻭﻗﺪ‬
‫ﲢﺪﺙ ﺍﻟﻐﺰﺍﱄ ﻛﺜﲑﺍ ﻋﻦ ﻫﺬﻩ ﺍﳌﻌﺎﻫﺪ‪ ،‬ﻭﻭﺻﻒ ﲨﻮﺩ ﺍﻷﺯﻫﺮ ‪-‬ﻛﺄﻫﻢ ﻫﺬﻩ ﺍﳌﻌﺎﻫﺪ ﻋﺮﺍﻗﺔ ﻭﻓﺎﻋﻠﻴﺔ‪-‬‬
‫ﺑﺄﻧﻪ ﺗﻨﻮﱘ‪ .‬ﻓﻬﻮ ﱂ ﳚﻤﺪ ﻣﻦ ﺗﻠﻘﺎﺀ ﻧﻔﺴﻪ‪ ،‬ﻭﻟﻜﻦ ﺍﺠﻤﻟﻬﻮﺩﺍﺕ ﺍﻟﱵ ﺑﺬﳍﺎ ﺃﻋﺪﺍﺀ ﺍﻹﺳﻼﻡ ﻣﻦ ﺍﻟﻐﺮﺏ‬
‫ﻛﺎﻧﺖ ﻣﺴﺎﳘﺔ ﰲ ﺗﻨﻮﳝﻪ‪ ،‬ﻹﻳﻘﺎﻑ ﺣﺮﻛﺘﻪ ﺍﻟﺪﺅﻭﺑﺔ ﺑﻌﺪ ﺃﻥ ﺍﺳﺘﻴﻘﻨﺖ ﻣﻦ ﻛﻮﻧﻪ ﺭﺍﻋﻲ ﺍﻟﺜﻘﺎﻓﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﺑﻜﻞ ﺃﻗﺴﺎﻣﻬﺎ‪ ،‬ﻭﺟﻮﺍﻧﺒﻬﺎ‪ .‬ﺃﻣﺎ ﺍﺠﻤﻟﺎﻣﻊ ﺍﻟﻠﻐﻮﻳﺔ ﻓﻘﺪ ﻧﺎﻟﺖ ﺣﻈﻬﺎ ﻣﻦ ﺧﺪﻣﺔ ﺍﻟﻐﺰﻭ ﺍﻟﺜﻘﺎﰲ‪،‬‬
‫ﻭﺃﻋﺪﺍﺀ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺬﻳﻦ ﺃﺩﻭﺍ ﻫﺠﻮﻣﻬﻢ‪ ،‬ﻭﺍﻋﺘﺪﺍﺀﺍ‪‬ﻢ ﻋﻠﻰ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﺁﺩﺍ‪‬ﺎ ﺑﺄﺩﻕ‪ ،‬ﻭﺃﺧﻄﺮ‬
‫ﺍﳌﺨﻄﻄﺎﺕ‪ ،‬ﻭﺍﻟﻮﺳﺎﺋﻞ)‪.(334‬‬
‫ﺭﺍﺑﻌﺎ‪ :‬ﻳﻀﻴﻒ ﺍﻟﻐﺰﺍﱄ ﺇﱃ ﻣﺎ ﺳﺒﻖ ﻣﻦ ﺃﺳﺒﺎﺏ‪ :‬ﺍﻟﺘﺪﻳﻦ ﺍﻟﻔﺎﺳﺪ‪ ،‬ﻣﻌﺘﱪﺍ ﺇﻳﺎﻩ ﺳﺒﺒﺎ ﺁﺧﺮ ﰲ ﻫﺒﻮﻁ‬
‫ﺍﻷﺩﺏ‪ ،‬ﻭﺫﺑﻮﻟﻪ؛ ﻓﺈﻥ "ﺍﳌﺴﻠﻤﲔ ﳌﺎ ﺿﻌﻒ ﺇﳝﺎ‪‬ﻢ‪ ،‬ﻭﺟﻔﺖ ﻳﻨﺎﺑﻴﻊ ﺍﻟﺘﻘﻮﻯ ﰲ ﺃﻓﺌﺪ‪‬ﻢ‪ ،‬ﺃﺿﺎﻋﻮﺍ ﺩﻭﻟﺘﻬﻢ‬
‫ﺍﻟﻘﺎﺋﻤﺔ ﻋﻠﻰ ﻗﻴﻢ ﺑﻴﻨﺔ‪ ،‬ﻭﺃﺿﺎﻋﻮﺍ ﰲ ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ ﻋﻨﺎﺻﺮ ﺣﻴﺎ‪‬ﻢ ﺍﻟﻌﺎﺟﻠﺔ‪ ،‬ﻭﻓﻘﺪﻭﺍ ﺍﻹﺣﺴﺎﺱ ﺑﺎﳉﻤﺎﻝ‬
‫ﻭﺍﻟﻘﺒﺢ‪ ،‬ﻭﺃﺻﺎﺏ ﻣﻠﻜﺎ‪‬ﻢ ﺍﻷﺩﺑﻴﺔ ﺿﻤﻮﺭ ﺷﺎﺋﻦ‪ ،‬ﻓﺎﳓﻂ ﺍﻟﺸﻌﺮ ﻭﺍﻟﻨﺜﺮ‪ ،‬ﻭﻗﻞ ﺍﻷﺩﺑﺎﺀ ﺍﳌﺒﺪﻋﻮﻥ ﻛﻤﺎ ﻗﻞ‬
‫ﺍﳌﺆﻟﻔﻮﻥ‪ ،‬ﻭﺍﳌﻔﻜﺮﻭﻥ")‪ ،(335‬ﻭﻫﺬﺍ ﺇﳛﺎﺀ ﺁﺧﺮ ﻳﺆﻛﺪ؛ ﺃﻥ ﺍﻻﺑﺘﻌﺎﺩ ﻋﻦ ﺍﻹﺳﻼﻡ ﺍﳊﻘﻴﻘﻲ‪ ،‬ﻭﺍﻟﺮﻛﻮﻥ ﺇﱃ‬
‫ﺍﻟﻔﻬﻢ ﺍﳋﺎﻃﺊ‪ ،‬ﺃﻭ ﺍﳌﺸﻮﻩ‪ ،‬ﺃﻭ ﺍﻟﻘﺎﺻﺮ ﻟﺘﻌﺎﻟﻴﻤﻪ ﻛﺎﻥ‪ ،‬ﻭﻻ ﻳﺰﺍﻝ ﻋﻠﺔ ﺳﻘﻮﻁ ﺍﻷﻧﻈﻤﺔ ﺍﻟﺴﻴﺎﺳﻴﺔ‪،‬‬
‫ﻭﻫﺒﻮﻁ ﺍﻷﻭﺿﺎﻉ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﳌﺨﺘﻠﻔﺔ‪ ،‬ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺁﺛﺎﺭﻩ ﺍﻟﻮﺍﺿﺤﺔ ﰲ ﺷﻞ ﺍﳊﻴﺎﺓ ﺍﻟﻔﻜﺮﻳﺔ‪ ،‬ﻭﺍﻟﺜﻘﺎﻓﻴﺔ‬
‫ﻟﻠﻤﺠﺘﻤﻊ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺬﻱ ﺃﺻﺎﺏ ﺍﻷﺩﺏ ﺍﻟﻌﺮﰊ ﺑﺎﻻﳓﺪﺍﺭ ﺍﻟﺴﺤﻴﻖ ﰲ ﻛﻞ ﺟﻮﺍﻧﺒﻪ‪ ،‬ﻭﺃﻗﺴﺎﻣﻪ‪.‬‬
‫ﻫﺬﻩ ﻫﻲ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﱵ ﻳﺮﻯ ﺍﻟﻐﺰﺍﱄ؛ ﺑﺄ‪‬ﺎ ﺃﺳﻬﻤﺖ ﰲ ﺍﳓﻄﺎﻁ ﺍﻷﺩﺏ ﺍﻟﻌﺮﰊ‪ ،‬ﻭﺍﳓﺮﺍﻓﻪ ﻋﻦ‬
‫ﻣﺴﺎﺭﻩ ﺍﳌﺴﺘﻘﻴﻢ‪ ،‬ﻭﺣﻴﺎﺩﻩ ﻋﻦ ﻃﺮﻳﻘﻪ ﺍﻟﻘﻮﱘ‪ ،‬ﻟﻴﺼﺒﺢ ﰲ ﺃﻳﺎﻣﻨﺎ ﻫﺬﻩ ﺃﺩﺑﺎ ﻣﻔﺘﻘﺪﺍ ﻟﻠﻜﺜﲑ ﻣﻦ ﻗﻴﻤﻪ‬
‫ﻭﻣﺒﺎﺩﺋﻪ‪ ،‬ﻣﻨﺤﻄﺎ ﰲ ﺃﺣﻴﺎﻥ‪ ،‬ﻭﻫﺪﺍﻣﺎ ﻟﻺﺳﻼﻡ ﰲ ﺃﺣﻴﺎﻥ ﺃﺧﺮﻯ‪ .‬ﻭﺍﳓﻄﺎﻃﻪ ﺷﺎﻣﻞ ﻟﻜﺎﻓﺔ ﻣﻴﺎﺩﻳﻨﻪ ‪-‬‬
‫ﺑﺸﻌﺮﻫﺎ ﻭﻧﺜﺮﻫﺎ‪ ،-‬ﻭﳐﺘﻠﻒ ﺃﻗﻼﻣﻪ ‪-‬ﻛﺘﺎﺑﻪ‪ ،‬ﻭﺷﻌﺮﺍﺋﻪ‪ ،‬ﻭﺻﺤﺎﻓﻴﻴﻪ‪ ،‬ﻭﻧﻘﺎﺩﻩ…ﺍﱁ‪.-‬‬
‫ﻭﰲ ﻣﻌﺮﺽ ﺣﺪﻳﺚ ﺍﻟﻐﺰﺍﱄ ﻋﻦ ﺑﻌﺾ ﺟﻮﺍﻧﺐ ﻫﺬﺍ ﺍﻻﳓﻄﺎﻁ‪ ،‬ﻧﺬﻛﺮ ﻗﻮﻟﻪ‪" :‬ﻗﺎﻡ ﻧﻔﺮ ﻣﻦ‬
‫ﺍﻟﺼﺤﺎﻓﻴﲔ ‪-‬ﻻ ﺑﺎﺭﻙ ﺍﷲ ﻓﻴﻬﻢ‪ -‬ﻳﺴﺨﺮﻭﻥ ﺃﻗﻼﻣﻬﻢ ﰲ ﺗﺮﻭﻳﺞ ﺍﻟﺒﺎﻃﻞ‪ ،‬ﻭﺇﻫﺎﺟﺔ ﺍﻟﺸﻬﻮﺍﺕ‪ ،‬ﻛﺴﺪﺕ‬
‫) ‪ (333‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ‪ ،‬اﻟﺼﻔﺤﺔ ﻧﻔﺴﻬﺎ‪.‬‬
‫) ‪ (334‬أﻧﻈﺮ‪ :‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﺻﻴﺤﺔ ﺗﺤﺬﻳﺮ ﻣﻦ دﻋﺎة اﻟﺘﻨﺼﻴﺮ‪) ،‬اﻟﻘﺎهﺮة‪ ،‬ﻧﻬﻀﺔ ﻣﺼﺮ‪ ،‬د‪.‬ط‪2002 ،‬م( ص‪ ،127 :‬وﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﻣﻌﺮآﺔ اﻟﻤﺼﺤﻒ ﻓﻲ اﻟﻌﺎﻟﻢ‬
‫اﻹﺳﻼﻣﻲ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪ ،123 -122 :‬وﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﻇﻼم ﻣﻦ اﻟﻐﺮب‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.158 :‬‬
‫) ‪ (335‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻟﺪﻋﻮة اﻹﺳﻼﻣﻴﺔ ﺗﺴﺘﻘﺒﻞ ﻗﺮﻧﻬﺎ اﻟﺨﺎﻣﺲ ﻋﺸﺮ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.87 :‬‬
‫ﺳﻮﻕ ﺍﻷﺩﺏ ﺍﻟﺮﻓﻴﻊ‪ ،‬ﻭﺍﻟﻘﺮﺍﺀﺓ ﺍﻟﻌﺎﻟﻴﺔ‪ ،‬ﻭﺍﻷﻏﺮﺍﺽ ﺍﻟﻨﺒﻴﻠﺔ‪ ،‬ﻭﻗﺎﻣﺖ ﻣﻜﺎ‪‬ﺎ ﺳﻮﻕ ﻟﻠﻜﺘﺎﺑﺎﺕ ﺍﻟﺪﻧﺴﺔ‪:‬‬
‫ﺍﻷﺩﺏ ﺍﳌﻔﻀﻮﺡ‪ ،‬ﺃﻭ ﺍﻷﺩﺏ ﺍﳌﻜﺸﻮﻑ ﻛﻤﺎ ﻳﻘﻮﻟﻮﻥ…ﻛﺄﳕﺎ ﺃﻗﻼﻡ ﻫﺆﻻﺀ ﺍﻟﻜﺘﺎﺏ ﺍﶈﺪﺛﲔ ﺃﻫﻮﻳﺔ‬
‫ﲤﺲ ﺍﻟﺸﻬﻮﺍﺕ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻓﺘﺰﻳﺪﻫﺎ ﻭﻫﺠﺎ‪ ،‬ﻭﲤﻠﺆﻫﺎ ﺿﺮﺍﻣﺎ")‪.(336‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺴﻮﺀ ﻫﻮ ﺑﻼﺀ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﲟﺜﻞ ﻫﺆﻻﺀ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻳﻦ ﺣﻮﻟﻮﺍ ﺍﻷﺩﺏ ﻣﻦ ﺍﻟﺒﻨﺎﺀ‬
‫ﺇﱃ ﺍﳍﺪﻡ‪ ،‬ﺑﻌﺪ ﺃﻥ ﻭﺟﻬﻮﺍ ﺍﻫﺘﻤﺎﻣﺎ‪‬ﻢ ﺇﱃ ﺇﺛﺎﺭﺓ ﺍﻟﺸﻬﻮﺍﺕ‪ ،‬ﻭﺩﺭﺀ ﻣﻜﺎﺭﻡ ﺍﻷﺧﻼﻕ‪ ،‬ﻭﳏﺎﺳﻦ ﺍﻷﻋﻤﺎﻝ؛‬
‫ﻓﺈﻥ ﺍﻷﺳﻮﺃ ﻣﻨﻪ ﺃﻥ "ﻫﺬﻩ ﺍﻷﻗﻼﻡ ﺍﻟﺮﻗﻴﻌﺔ ﻻ ﺗﻌﺮﻑ ﺍﻟﺸﺪﺓ ﺇﻻ ﰲ ﳎﺎﻝ ﻭﺍﺣﺪ‪ ،‬ﻫﻮ ﻳﻮﻡ ﺗﺪﺧﻞ ﻣﻊ‬
‫ﺍﻹﺳﻼﻡ ﰲ ﻋﺮﺍﻙ‪ ،‬ﻋﻨﺪﺋﺬ ﺗﻀﺮﺏ ﺑﻘﺴﻮﺓ ﻻ ﲣﺎﻑ ﻋﻘﱮ‪ ،‬ﻭﻻ ﺗﺮﻫﺐ ﻗﺼﺼﺎ")‪.(337‬‬
‫ﻭﻏﲑ ﺑﻌﻴﺪ ﻋﻦ ﻫﺆﻻﺀ ﻳﺄﰐ ﺩﻭﺭ ﺍﻟﺸﻌﺮﺍﺀ؛ ﻣﻦ ﺧﻼﻝ ﻣﺎ ﻳﻘﺪﻣﻮﻧﻪ ﻣﻦ ﺷﻌﺮ‪ ،‬ﻫﻮ ﺃﺷﺪ ﻣﺎ ﻳﺰﻋﺞ‬
‫ﺍﻟﻐﺰﺍﱄ‪ ،‬ﻭﻳﺜﲑ ﻏﻀﺒﻪ‪ .‬ﻓﻬﻮ ﰲ ﲰﺘﻪ ﺍﳉﺪﻳﺪ ‪-‬ﺍﻟﺸﻌﺮ ﺍﳌﺮﺳﻞ‪ -‬ﺃﺗﻌﺒﻪ‪ ،‬ﻭﺃﺟﻬﺪﻩ ﺣﱴ ﺃﻳﺄﺳﻪ ﻣﻦ ﺃﻥ ﳚﺪ‬
‫ﻓﻴﻪ ﻣﻌﲎ ﺟﺎﺩﺍ‪ ،‬ﺃﻭ ﺷﻌﻮﺭﺍ ﺻﺎﺩﻗﺎ‪ ،‬ﺃﻭ ﻓﻜﺮﺓ ﻭﺍﺿﺤﺔ‪ ،‬ﻭﻳﺘﻌﺠﺐ ﺍﻟﻐﺰﺍﱄ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﺸﻌﺮ ﺍﳉﺪﻳﺪ‬
‫ﺍﳌﺮﺳﻞ‪ -‬ﳏﺎﻛﻴﺎ ﻟﻠﺸﻌﺮ ﺍﻷﻭﺭﻭﰊ‪ ،‬ﻓﺈﻧﻪ ﺃﻟﻘﻰ ﺑﻨﻈﺮﺍﺕ ﻋﻠﻰ ﺍﻟﺸﻌﺮ ﺍﻷﻭﺭﻭﰊ ‪-‬ﺍﳌﺮﺳﻞ‪ -‬ﻓﻮﺟﺪﻩ ﻗﺎﺋﻤﺎ‬‫ﻋﻠﻰ ﺭﺳﻢ ﺻﻮﺭﺓ ﺫﻫﻨﻴﺔ‪ ،‬ﺃﻭ ﻋﺎﻃﻔﺔ ﻇﺎﻫﺮﺓ ﻟﻘﺎﺭﺋﻪ‪ ،‬ﻋﻠﻰ ﺧﻼﻑ ﺍﻵﺧﺮ ‪-‬ﺍﻟﻌﺮﰊ‪ -‬ﺍﻟﺬﻱ ﳝﻠﺆﻩ ﺍﻟﺘﻘﻄﻊ‬
‫ﺍﻟﻌﻘﻠﻲ ﰲ ﺍﻷﻓﻜﺎﺭ ﺍﳌﻌﺮﻭﺿﺔ‪ ،‬ﻭﺍﳋﻠﻂ ﺍﻟﻐﺮﻳﺐ ﺑﲔ ﺍﻷﻟﻔﺎﻅ‪ ،‬ﻭﺍﻟﺘﺮﺍﻛﻴﺐ ﺍﳌﻨﻈﻮﻣﺔ‪ ،‬ﳑﺎ ﺩﻓﻌﻪ ﺇﱃ ﺍﻟﻘﻮﻝ‬
‫ﺑﺄﻧﻪ ﻣﺎ ﻛﺎﻥ ﺍﻟﺸﻌﺮ ﺍﳌﺮﺳﻞ ‪-‬ﰲ ﺍﻟﻌﺮﺑﻴﺔ‪ -‬ﳏﺎﻛﺎﺓ ﻟﻠﺸﻌﺮ ﺍﻷﻭﺭﻭﰊ‪ ،‬ﺑﻞ ﺇﻧﻪ ﺗﻘﻠﻴﺪ ﻋﺎﺟﺰ ﻋﻦ ﻣﻮﺍﺯﺍﺗﻪ‪،‬‬
‫ﻭﳎﺎﺭﺍﺗﻪ)‪.(338‬‬
‫ﺑﻌﺪ ﻫﺬﻩ ﺍﳉﻮﻟﺔ ﺍﻟﺴﺮﻳﻌﺔ ﰲ ﻧﻈﺮﺓ ﺍﻟﻐﺰﺍﱄ ﺇﱃ ﺍﳓﻄﺎﻁ ﺍﻷﺩﺏ ﺷﻌﺮﺍ ﻭﻧﺜﺮﺍ‪ ،‬ﲡﺪﺭ ﺍﻹﺷﺎﺭﺓ ﺇﱃ‬
‫ﺃﻧﻪ ﻗﺪ ﺗﻨﺎﻭﻝ ﺃﻳﻀﺎ ﻫﺒﻮﻁ ﺍﻷﺩﺏ ﻣﻦ ﻧﺎﺣﻴﱵ ﺍﻟﺸﻜﻞ‪ ،‬ﻭﺍﳌﻮﺿﻮﻉ‪ ،‬ﻭﺗﻮﺿﻴﺢ ﺫﻟﻚ ﻓﻴﻤﺎ ﻳﺄﰐ‪:‬‬
‫ﺃﻭﻻ‪ -‬ﻫﺒﻮﻁ ﺍﻷﺩﺏ ﻣﻦ ﺣﻴﺚ ﺍﻟﺸﻜﻞ)ﺍﻷﺳﻠﻮﺏ(‪:‬‬
‫ﺣﲔ ﲢﺪﺙ ﺍﻟﻐﺰﺍﱄ ﻋﻦ ﺃﺣﻮﺍﻝ ﺍﻷﺩﺏ ﺍﻟﻌﺮﰊ ﻣﻦ ﺣﻴﺚ ﺍﻟﺸﻜﻞ‪ ،‬ﻓﺈﻧﻪ ﻗﺎﺭﻥ ﺃﺣﻮﺍﻝ ﺍﻟﻴﻮﻡ‬
‫)ﺍﻟﻨﺼﻒ ﺍﻟﺜﺎﱐ ﻣﻦ ﺍﻟﻘﺮﻥ ﺍﻟﻌﺸﺮﻳﻦ( ﻣﻊ ﺃﺣﻮﺍﻝ ﺑﺪﺍﻳﺔ ﺍﻟﻘﺮﻥ ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ ﻟﻠﻬﺠﺮﺓ )ﺃﻭﺍﺧﺮ ﺍﻟﻘﺮﻥ ﺍﻟﺘﺎﺳﻊ‬
‫ﻋﺸﺮ‪ ،‬ﻭﺑﺪﺍﻳﺔ ﺍﻟﻘﺮﻥ ﺍﻟﻌﺸﺮﻳﻦ ﻟﻠﻤﻴﻼﺩ(‪ ،‬ﻭﻫﻲ ﻓﺘﺮﺓ ﳒﺎﺡ ﺍﻟﺜﻮﺭﺓ ﺍﻟﻌﺮﺍﺑﻴﺔ‪ ،‬ﻟﺘﺴﻔﺮ ﻫﺬﻩ ﺍﳌﻘﺎﺭﻧﺔ ﻋﻦ‬
‫ﺍﻟﺘﺪﱐ‪ ،‬ﻭﺍﳍﺒﻮﻁ ﺍﻟﺬﻱ ﺍﻋﺘﺮﻯ ﺍﻷﺩﺏ ﺍﻟﻌﺮﰊ ﺑﻌﺪ ﺍﻟﻨﻬﻀﺔ ﺍﻟﱵ ﺷﻬﺪﻫﺎ‪ ،‬ﻭﰲ ﺫﻟﻚ ﻳﻘﻮﻝ‪" :‬ﺷﺤﺐ‬
‫ﺍﻟﺸﻌﺮ ﺍﻟﺬﻱ ﺗﻮﺭﺩ ﺃﻳﺎﻡ ﺍﻟﺒﺎﺭﻭﺩﻱ‪ ،‬ﻭﺷﻮﻗﻲ‪ ،‬ﻭﺣﺎﻓﻆ‪ ،‬ﻭﺃﻣﺜﺎﳍﻢ‪ ،‬ﻭﺣﻞ ﳏﻠﻪ ﻏﺜﺎﺀ ﻳﺴﻤﻰ ﺍﻟﺸﻌﺮ ﺍﳌﻨﺜﻮﺭ‪،‬‬
‫ﻭﺧﻔﺖ ﺃﺩﺏ ﺍﻟﻌﻘﺎﺩ‪ ،‬ﻭﻃﻪ ﺣﺴﲔ‪ ،‬ﻭﺯﻛﻲ ﻣﺒﺎﺭﻙ‪ ،‬ﻭﺃﲪﺪ ﺃﻣﲔ‪ ،‬ﻭﺃﲪﺪ ﺣﺴﻦ ﺍﻟﺰﻳﺎﺕ‪ ،‬ﻭﺣﻠﺖ ﳏﻠﻪ‬
‫) ‪ (336‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬آﻔﺎح دﻳﻦ‪) ،‬اﻟﻘﺎهﺮة‪ ،‬ﻧﻬﻀﺔ ﻣﺼﺮ‪ ،‬د‪.‬ط‪2001 ،‬م( ص‪.211 :‬‬
‫) ‪ (337‬اﻟﻤﺼﺪر اﻟﺴﺎﺑﻖ‪ ،‬اﻟﺼﻔﺤﺔ ﻧﻔﺴﻬﺎ‪.‬‬
‫) ‪ (338‬أﻧﻈﺮ‪ :‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﻣﺸﻜﻼت ﻓﻲ ﻃﺮﻳﻖ اﻟﺤﻴﺎة اﻹﺳﻼﻣﻴﺔ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.76-71 :‬‬
‫ﻣﻘﺎﻻﺕ ﳝﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﻭﺳﻄﺎ ﺑﲔ ﺍﻟﻌﺎﻣﻴﺔ‪ ،‬ﻭﺍﻟﻔﺼﺤﻰ‪ ،‬ﻭﺑﲔ ﺍﻟﺼﻴﺎﻏﺔ ﺍﻟﺮﻓﻴﻌﺔ‪ ،‬ﻭﺍﻟﺘﺮﲨﺎﺕ ﺍﻟﺮﻛﻴﻜﺔ‬
‫ﻋﻦ ﺍﻟﻠﻐﺎﺕ ﺍﻷﺧﺮﻯ‪ ،‬ﻭﺗﻮﻗﺤﺖ ﺍﻟﻠﻬﺠﺎﺕ ﺍﻟﺴﻮﻗﻴﺔ‪ ،‬ﻭﺗﻌﺒﲑﺍﺕ ﺍﻟﺮﻋﺎﻉ‪ ،‬ﻭﺁﺛﺎﺭ ﺍﻟﻐﺰﻭ ﺍﻟﺜﻘﺎﰲ‪ .‬ﻓﺈﺫﺍ ﻟﻮﻥ‬
‫ﻣﻦ ﺍﻟﺘﻌﺒﲑ ﺍﳍﺎﺑﻂ ﳝﻸ ﺍﳌﺴﺎﺭﺡ‪ ،‬ﻭﻳﻐﻠﺐ ﻋﻠﻰ ﺍﻟﻨﺎﺷﺌﺔ‪ ،‬ﻭﺗﻜﺎﺩ ﻣﻼﻣﺢ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺗﺰﻭﻝ ﰲ‬
‫ﺃﺧﻼﻃﻪ ﺍﳌﺴﺘﻐﺮﺑﺔ")‪ ،(339‬ﻭﻫﻜﺬﺍ ﻫﻮﻯ ﺍﳋﻂ ﺍﻟﺒﻴﺎﱐ ﻟﻸﺩﺏ ﺍﻟﻌﺮﰊ ﻣﻦ ﺍﻟﻘﻤﺔ ﺇﱃ ﺍﻟﻘﺎﻉ‪ ،‬ﰲ ﺷﻜﻠﻪ‪،‬‬
‫ﻭﺃﺳﻠﻮﺑﻪ‪ ،‬ﻭﻓﻘﺪ ﻣﻜﺎﻧﺘﻪ‪ ،‬ﻭﺭﺳﺎﻟﺘﻪ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ -‬ﻫﺒﻮﻁ ﺍﻷﺩﺏ ﻣﻦ ﻧﺎﺣﻴﺔ ﺍﳌﻮﺿﻮﻉ‪:‬‬
‫ﺃﻣﺎ ﺍﳌﻮﺿﻮﻉ؛ ﻓﺈﻧﻪ ﱂ ﻳﻜﻦ ﺃﺣﺴﻦ ﻣﻦ ﺳﺎﺑﻘﻪ‪ ،‬ﻭﻻ ﺃﻗﻞ ﻣﻨﻪ ﺗﻀﺮﺭﺍ‪ ،‬ﺑﻞ ﺇﻧﻪ ﻣﻀﻰ ﻳﺴﺎﻳﺮﻩ ﰲ‬
‫ﺍﳍﺒﻮﻁ‪ ،‬ﻭﺍﻟﺬﺑﻮﻝ‪ ،‬ﻭﲟﻘﺎﺭﻧﺔ ﺍﻟﻐﺰﺍﱄ ﺑﲔ ﻣﻮﺿﻮﻉ ﺍﻵﺩﺍﺏ ﺍﳊﺎﻟﻴﺔ ﺍﻟﱵ ﻧﻌﺎﻳﺸﻬﺎ‪ ،‬ﻭﻧﺘﻠﻘﺎﻫﺎ ﻣﻊ "ﺍﳊﻘﺎﺋﻖ‬
‫ﺍﻟﺬﺍﺗﻴﺔ ﺍﳌﺄﻧﻮﺳﺔ ﰲ ﺃﺩﺑﻨﺎ ﺍﳌﻮﺭﻭﺙ‪ ،‬ﻓﺈﻥ ﺍﻷﻣﺮ ﻣﻔﺰﻉ‪ ،‬ﻭﺍﳉﻤﺎﻫﲑ ﺍﳌﺨﺪﺭﺓ‪ ،‬ﺗﺸﺪﻫﺎ ﺇﱃ ﺍﻟﻘﺎﻉ ﺃﻗﻼﻡ‬
‫ﻟﻴﺲ ﰲ ﻧﻔﺜﺎ‪‬ﺎ ﻓﻦ‪ ،‬ﻭﻻ ﻗﻴﻢ ﺭﻓﻴﻌﺔ‪ ،‬ﻭﻻ ﻏﺎﻳﺎﺕ ﻧﻀﲑﺓ‪ ،‬ﻭﻋﻼﻗﺘﻬﺎ ﺑﺎﻹﺳﻼﻡ‪ ،‬ﻭﺗﻌﺎﻟﻴﻤﻪ ﻣﻘﻄﻮﻋﺔ")‪.(340‬‬
‫ﻭﺃﺩﺏ ﻳﺼﻞ ﺇﱃ ﻫﺬﺍ ﺍﳊﺎﻝ ﺍﳌﻨﺤﻂ‪ ،‬ﺳﻴﺆﰐ ﲦﺎﺭﻩ ﺍﳌﺮﺓ ﰲ ﺍﻷﺟﻴﺎﻝ ﺍﻟﻨﺎﺷﺌﺔ‪ ،‬ﻭﻳﻄﺒﻊ ﺃﻓﻜﺎﺭﻫﺎ‪ ،‬ﻭﺛﻘﺎﻓﺘﻬﺎ‬
‫ﺑﺎﻻﳓﻼﻝ‪ ،‬ﻭﺍﳍﺒﻮﻁ ﺍﻟﺸﺎﻣﻞ‪.‬‬
‫ﺑﺘﺤﻠﻴﻞ ﺍﻟﻐﺰﺍﱄ ﻟﻮﺍﻗﻊ ﺍﻷﺩﺏ ﺍﻟﻌﺮﰊ‪ ،‬ﻭﻛﺸﻔﻪ ﻋﻤﺎ ﺍﻋﺘﺮﺍﻩ ﻣﻦ ﻫﺒﻮﻁ ﰲ ﺍﻟﺸﻌﺮ‪ ،‬ﻭﺍﻟﻨﺜﺮ‪ ،‬ﻭﺫﺑﻮﻝ‬
‫ﰲ ﺍﻟﺸﻜﻞ‪ ،‬ﻭﺍﳌﻮﺿﻮﻉ‪ ،‬ﺗﻨﺠﻠﻲ ﺍﳊﻘﺎﺋﻖ ﻋﻦ ﺃﻣﺔ ﱂ ﺗﺒﻖ ﳍﺎ ﺇﻻ ﻧﺘﺎﺋﺞ ﻭﺧﻴﻤﺔ‪ ،‬ﻭﺁﺛﺎﺭ ﻣﺪﻣﺮﺓ ﺧﻠﻔﻬﺎ‬
‫ﺃﺩﺏ ﻣﻨﻌﺪﻡ ﺍﻷﺻﻞ‪ ،‬ﻣﻌﺪﻡ ﺍﳍﺪﻑ‪ ،‬ﻣﺘﺴﻮﻝ ﻣﻦ ﺷﱴ ﺍﳌﻮﺍﺋﺪ ﺍﻷﺟﻨﺒﻴﺔ‪ ،‬ﻭﺣﺎﺋﺮ ﺣﲑﺓ ﺍﻟﻠﻘﻴﻂ ﺍﻟﺬﻱ ﻻ‬
‫ﺃﺑﻮﺓ ﻟﻪ‪ ،‬ﺃﺩﺏ ﺃﺳﻬﻢ ﰲ ﲣﻠﻔﻬﺎ ﺍﳊﻀﺎﺭﻱ‪ ،‬ﻷﻧﻪ "ﺻﺮﻑ ﺍﻟﺸﺒﺎﺏ ﺻﺮﻓﺎ ﻋﻦ ﻣﻴﺎﺩﻳﻦ ﺍﻟﺘﺮﺑﻴﺔ ﺍﳉﺎﺩﺓ‪،‬‬
‫ﻭﺍﻟﺘﻌﺎﻟﻴﻢ ﺍﻟﺼﺎﺭﻣﺔ‪ ،‬ﻭﺍﳊﺪﻭﺩ ﺍﻟﺒﻴﻨﺔ‪ ،‬ﻟﻴﻔﺘﺢ ﻋﻴﻨﻴﻪ‪ ،‬ﻭﺃﺫﻧﻴﻪ ﻋﻠﻰ ﺿﺮﺏ ﻣﻦ ﺍﻟﻜﻼﻡ‪ ،‬ﻳﺘﻤﻠﻖ ﻧﺰﻭﺍﺗﻪ‪،‬‬
‫ﻭﻳﺪﻓﻌﻬﺎ ﺩﻓﻌﺎ ﺇﱃ ﻣﻐﺎﻣﺮﺓ ﺑﻌﺪ ﺃﺧﺮﻯ")‪ ،(341‬ﻭﳌﺎ ﻛﺎﻥ ﺍﻟﺸﺒﺎﺏ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﳝﺜﻞ ﺍﻟﻄﺎﻗﺔ‬
‫ﺍﻟﻔﻌﺎﻟﺔ‪ ،‬ﻭﺍﳊﻴﻮﻳﺔ‪ ،‬ﻭﺍﳌﻌﻮﻝ ﻋﻠﻴﻬﺎ ﻟﺒﻨﺎﺀ ﺍﳊﻀﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻦ ﺟﺪﻳﺪ‪ ،‬ﻭﻗﻴﺎﺩﺓ ﺍﳌﻮﺍﺟﻬﺔ ﺿﺪ ﻗﻴﻮﺩ‬
‫ﺍﻟﺘﺨﻠﻒ‪ ،‬ﻭﻋﻘﺒﺎﺕ ﺍﻟﻨﻬﻮﺽ؛ ﻓﺈﻥ ﺻﺮﻓﻪ ﺇﱃ ﻫﺬﻩ ﺍﳌﻴﺎﺩﻳﻦ ﻧﺬﻳﺮ ﺷﺆﻡ‪ ،‬ﻭﺇﺷﺎﺭﺓ ﺇﱃ ﺻﺮﻑ ﺍﻟﺘﻔﻜﲑ‪،‬‬
‫ﻭﺍﻟﺘﺨﻄﻴﻂ ﻋﻦ ﺇﻣﻜﺎﻧﻴﺔ ﺍﳋﺮﻭﺝ ﻣﻦ ﺍﻷﺯﻣﺔ ﺍﳊﻀﺎﺭﻳﺔ ﺍﻟﻘﺎﺋﻤﺔ‪.‬‬
‫ﻭﻣﻦ ﺃﺟﻞ ﻫﺬﺍ ﻗﺮﺭ ﺍﻟﻐﺰﺍﱄ ﺃﻥ ﻣﺸﻜﻠﺔ ﺍﻷﺩﺏ ﺍﻟﻌﺮﰊ ﺗﻘﻊ "ﺿﻤﻦ ﺍﳌﺸﻜﻼﺕ ﺍﻟﱵ ﺗﻌﻴﻖ‬
‫ﺍﺳﺘﺌﻨﺎﻑ ﺍﳊﻴﺎﺓ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﻣﻦ ﺧﻼﻝ ﻋﺮﺿﻪ ﺍﳌﺘﻤﻴﺰ ﳍﺬﻩ ﺍﻟﻘﻀﻴﺔ ﻧﺴﺘﺸﻒ ﺃﻧﻪ ﻳﺪﻋﻮ ﺇﱃ ﺃﻣﺮﻳﻦ؛‬
‫ﺃﻭﳍﻤﺎ‪ :‬ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﻷﺩﺏ ﺍﻹﺳﻼﻣﻲ ﺍﳊﻲ ﺍﻟﺬﻱ ﻳﺪﺍﻓﻊ ﻋﻦ ﺃﳎﺎﺩ ﺍﻹﺳﻼﻡ‪ ،‬ﺍﳌﻨﺒﻌﺚ ﻣﻦ ﻗﻴﻢ ﺍﻹﺳﻼﻡ‪،‬‬
‫) ‪ (339‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﺗﺮاﺛﻨﺎ اﻟﻔﻜﺮي ﻓﻲ ﻣﻴﺰان اﻟﺸﺮع واﻟﻌﻘﻞ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.198 :‬‬
‫) ‪ (340‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ‪ ،‬ص‪.199 :‬‬
‫) ‪ (341‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬آﻔﺎح دﻳﻦ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.211 :‬‬
‫ﻭﻣﺒﺎﺩﺋﻪ‪ ،‬ﻭﺛﺎﻧﻴﻬﻤﺎ‪ :‬ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺭﻓﺾ ﺍﻷﺩﺏ ﺍﳌﻨﺤﺮﻑ ﺑﺄﺷﻜﺎﻟﻪ ﻛﻠﻬﺎ؛ ﺫﻟﻚ ﺃﻧﻪ ﻏﺎﻳﺔ ﻳﻬﺪﻑ ﺇﻟﻴﻬﺎ‬
‫ﺍﻻﺳﺘﻌﻤﺎﺭ ﺍﻟﺜﻘﺎﰲ‪ ،‬ﻭﺩﻋﺎﺓ ﺍﳊﺪﺍﺛﺔ‪ ،‬ﻭﺍﻟﺘﻐﺮﻳﺐ")‪ .(342‬ﻭﺇﻥ ﲢﻘﻖ ﻟﻸﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻫﺬﻳﻦ ﺍﻷﻣﺮﻳﻦ‪،‬‬
‫ﻓﺴﺘﺴﺘﺒﺸﺮ ﺧﲑﺍ‪ ،‬ﺑﻌﻮﺩﺓ ﺃﺩ‪‬ﺎ ﺍﻷﺻﻴﻞ‪ ،‬ﺍﻟﺬﻱ ﺳﻴﺤﻤﻞ ﻋﻨﻬﺎ ﺑﻌﺾ ﺃﻭﺯﺍﺭ ﺍﻟﺘﺨﻠﻒ‪ ،‬ﺑﺄﻥ ﻳﻌﺒﺊ ﺃﺑﻨﺎﺀﻫﺎ‪،‬‬
‫ﻭﳛﺸﺪﻫﻢ ﻟﻠﻨﻬﻀﺔ ﺍﳊﻀﺎﺭﻳﺔ‪ ،‬ﺑﻌﺪ ﺃﻥ ﻳﻌﻴﺪ ﺇﱃ ﺃﺫﻫﺎ‪‬ﻢ‪ ،‬ﻭﺃﻓﻜﺎﺭﻫﻢ ﺍﻟﺘﺪﻳﻦ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﺍﻷﺧﻼﻕ‬
‫ﺍﻟﺮﻓﻴﻌﺔ‪ ،‬ﻭﳝﱳ ﺻﻠﺘﻬﻢ ﺑﺘﺎﺭﳜﻬﻢ‪ ،‬ﻭﺃﺻﺎﻟﺘﻬﻢ‪ ،‬ﻭﻳﻮﺟﻪ ﺍﻫﺘﻤﺎﻣﻬﻢ ﻟﺒﻨﺎﺀ ﻣﺴﺘﻘﺒﻠﻬﻢ‪ ،‬ﻭﺍﺳﺘﺸﺮﺍﻑ ﻏﺪﻫﻢ‪.‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺘﺎﺳﻊ‪ :‬ﺳﻴﺎﺳﺔ ﺍﳌﺎﻝ ﰲ ﺍﺠﻤﻟﺘﻤﻊ‬
‫ﺇﺫﺍ ﻛﺎﻥ ﺍﳌﺎﻝ ﺃﺣﺪ ﻣﻘﻮﻣﺎﺕ ﺍﳊﻴﺎﺓ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﻷﻱ ﺑﻠﺪ ﻛﺎﻥ؛ ﻓﺈﻥ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻳﻌﺮﻑ‬
‫ﺍﺿﻄﺮﺍﺑﺎ ﻛﺒﲑﺍ ﰲ ﺳﻴﺎﺳﺔ ﺗﺴﻴﲑ ﺍﳌﺎﻝ‪ ،‬ﻭﺗﺪﺍﻭﻟﻪ ﺑﲔ ﳐﺘﻠﻒ ﺃﺑﻨﺎﺋﻪ‪ .‬ﻭﺍﻟﻐﺰﺍﱄ ﺣﲔ ﲢﺪﺙ ﻋﻦ ﺳﻴﺎﺳﺔ‬
‫ﺍﳌﺎﻝ ﰲ ﺍﺠﻤﻟﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ ﺍﳊﺎﱄ؛ ﻓﺈﻧﻪ ﺍﻋﺘﱪﻫﺎ ﺃﺣﺪ ﺃﺳﺒﺎﺏ ﺍﻟﺘﺨﻠﻒ ﺍﳊﻀﺎﺭﻱ ﺍﻟﺬﻱ ﳚﺘﺎﺡ ﺍﻟﻌﺎﱂ‬
‫ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻷﻥ ﺍﳌﺎﻝ ﻗﻮﺍﻡ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺳﻴﺎﺝ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺍﺧﺘﻼﻝ ﺳﻴﺎﺳﺘﻪ ﻳﺆﺛﺮ ‪-‬ﻻ ﳏﺎﻟﺔ‪ -‬ﻋﻠﻰ ﺃﻭﺿﺎﻉ‬
‫ﺍﻷﻣﺔ ﺍﳌﺨﺘﻠﻔﺔ‪ .‬ﻭ ﺍﳌﻼﺣﻆ ﻋﻠﻰ ﲢﻠﻴﻞ ﺍﻟﻐﺰﺍﱄ ﻟﺴﻴﺎﺳﺔ ﺍﳌﺎﻝ؛ ﺃﻧﻪ ﻳﻜﺎﺩ ﻳﻘﺮ‪‬ﺎ ﰲ ﻛﻞ ﻛﺘﺎﺑﺎﺗﻪ ﺑﺴﻴﺎﺳﺔ‬
‫ﺍﳊﻜﻢ)‪ ،(343‬ﻭﻫﺬﺍ ﻣﺎ ﻳﻮﺣﻲ ﺑﺘﻼﺯﻡ ﺍﻟﺴﻴﺎﺳﺘﲔ ‪-‬ﺍﳊﻜﻢ ﻭﺍﳌﺎﻝ‪ ،-‬ﻭﻣﺪﻯ ﺗﺄﺛﲑ ﺍﻷﻭﱃ ﻋﻠﻰ ﺍﻟﺜﺎﻧﻴﺔ‬
‫ﺑﺸﻜﻞ ﻛﺒﲑ‪.‬‬
‫ﻳﺆﻛﺪ ﺍﻟﻐﺰﺍﱄ؛ ﺃﻥ ﺍﻟﻔﺴﺎﺩ ﺍﻟﻜﺒﲑ ﺍﻟﺬﻱ ﺍﺟﺘﺎﺡ ﺳﻴﺎﺳﺔ ﺍﳊﻜﻢ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﻃﺒﻊ‬
‫ﻗﺎﺩﺗﻪ‪ ،‬ﻭﺣﻜﺎﻣﻪ ﻛﺎﻥ ﻟﻪ ﺃﺛﺮ ﻛﺒﲑ ﰲ ﺇﻓﺴﺎﺩ ﺳﻴﺎﺳﺔ ﺍﳌﺎﻝ‪ ،‬ﻭﺍﺿﻄﺮﺍ‪‬ﺎ‪ ،‬ﻭﺳﺮ ﺫﻟﻚ –ﰲ ﻧﻈﺮ ﺍﻟﻐﺰﺍﱄ‪-‬؛‬
‫ﻫﻮ ﺃﻥ ﺍﳊﻜﺎﻡ‪ ،‬ﻭﺍﻟﻘﺎﺩﺓ ﺗﺮﻛﻮﺍ ﺍﻻﺣﺘﻜﺎﻡ ﺇﱃ ﺍﻹﺳﻼﻡ ﻛﻤﺮﺟﻌﻴﺔ ﻟﺘﺼﺮﻓﺎ‪‬ﻢ‪ ،‬ﻭﺧﻠﻔﻴﺔ ﻟﺴﻴﺎﺳﺘﻬﻢ‪،‬‬
‫ﻭﺁﺛﺮﻭﺍ ﻋﻠﻴﻪ ﺍﺗﺒﺎﻉ ﺷﻬﻮﺍ‪‬ﻢ‪ ،‬ﻭﺍﻻﻧﻘﻴﺎﺩ ﺍﻷﻋﻤﻰ ﻭﺭﺍﺀ ﺗﻠﺒﻴﺔ ﺭﻏﺒﺎ‪‬ﻢ‪ ،‬ﻭﻣﻠﺬﺍ‪‬ﻢ‪ .‬ﻓﻜﺎﻥ ﺟﻨﻮﺣﻬﻢ ﺇﻟﻴﻬﺎ؛‬
‫ﺣﻴﺎﺩﺍ ﻋﻦ ﺗﻌﺎﻟﻴﻢ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻭﺳﲑﺓ ﺍﻟﺮﺳﻮﻝ ‪ ،ε‬ﻭﺻﺤﺒﻪ ‪-‬ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻬﻢ‪ -‬ﺍﻟﱵ ﺃﲦﺮﺕ ﻃﻴﻠﺔ‬
‫ﻓﺘﺮﺓ ﺍﻟﻨﺒﻮﺓ‪ ،‬ﻭﺍﳋﻼﻓﺔ ﺍﻟﺮﺍﺷﺪﺓ ﳎﺘﻤﻌﺎ ﻳﺴﻮﺩﻩ ﺍﻟﺘﻮﺍﺯﻥ ﺍﻻﺟﺘﻤﺎﻋﻲ‪.‬‬
‫ﻓﺎﻟﻔﺮﺩ ﻳﻌﻤﻞ‪ ،‬ﻭﻳﺜﺎﺑﺮ ﻟﺘﺤﺴﲔ ﻣﺴﺘﻮﺍﻩ‪ ،‬ﻭﳚﻮﺯ ﻟﻪ ﺍﻟﺘﻤﻠﻚ‪ ،‬ﻛﻤﺎ ﲡﺐ ﻋﻠﻴﻪ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﰲ ﻇﻞ‬
‫ﺫﻟﻚ ﺗﺘﻘﺎﺭﺏ ﻓﺌﺎﺕ ﺍﺠﻤﻟﺘﻤﻊ‪ ،‬ﻭﳛﻴﺎ ﺍﻟﻔﻘﺮﺍﺀ ﺩﻭﻥ ﺿﲑ‪ ،‬ﺃﻭ ﺑﺆﺱ؛ ﻷﻥ ﳍﻢ ﺣﻘﻮﻗﺎ ﻋﻠﻰ ﺍﻷﻏﻨﻴﺎﺀ‪ ،‬ﻛﻤﺎ‬
‫ﺃﻥ ﺍﻷﻏﻨﻴﺎﺀ ﻳﻌﻤﻠﻮﻥ ﻭﻳﺘﻤﻠﻜﻮﻥ‪ ،‬ﻭﻟﻜﻨﻬﻢ ﻻ ﻳﺒﻄﺮﻭﻥ‪ ،‬ﻭﻻ ﳝﻨﻌﻮﻥ ﺍﻟﺰﻛﺎﺓ ﻭﺍﻟﺼﺪﻗﺔ‪ .‬ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﻗﺪ‬
‫ﺃﺑﺪﻭﺍ ﻫﺬﺍ ﺍﻟﱰﻭﻉ ﻋﻨﺪ ﻭﻓﺎﺗﻪ‪ε‬؛ ﻓﺈﻥ ﺍﳋﻠﻴﻔﺔ ﺍﻷﻭﻝ ﺃﺑﺎ ﺑﻜﺮ ‪ τ‬ﻛﺎﻥ ﺃﻭﻝ ﻣﻦ ﺳﲑ ﺟﻴﻮﺷﻪ ﶈﺎﺭﺑﺘﻬﻢ‪،‬‬
‫ﻭﺃﺧﺬ ﺣﻘﻮﻕ ﺍﻟﻔﻘﺮﺍﺀ ﻣﻨﻬﻢ‪.‬‬
‫) ‪ (342‬ﻋﻴﺴﻰ ﺑﺎﻃﺎهﺮ‪ :‬اﻟﺸﻴﺦ ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪...‬اﻟﺪاﻋﻴﺔ اﻷدﻳﺐ‪ ،‬ﻣﺠﻠﺔ اﻷدب اﻹﺳﻼﻣﻲ‪) ،‬ﻋﻤﺎن‪ ،‬دار ﺿﻴﺎء ﻟﻠﻨﺸﺮ واﻟﺘﻮزﻳﻊ‪ ،‬ع‪ ،17 :‬م‪ (05 :‬د‪.‬ت‪ ،‬ص‪.22 :‬‬
‫) ‪ (343‬آﺜﻴﺮة هﻲ ﻋﺒﺎرات اﻟﻐﺰاﻟﻲ اﻟﺘﻲ ﺗﺠﻤﻊ ﺑﻴﻦ ﺳﻴﺎﺳﺘﻲ اﻟﺤﻜﻢ‪ ،‬واﻟﻤﺎل‪ .‬ﻓﻤﻨﻬﺎ‪" :‬اﻟﺨﻠﻞ اﻟﻜﺒﻴﺮ ﻓﻲ ﺳﻴﺎﺳﺔ اﻟﺤﻜﻢ واﻟﻤﺎل ﻋﻨﺪﻧﺎ"‪ ،‬وﻣﻨﻬﺎ‪" :‬اﻟﻤﻌﺮﻓﺔ اﻟﺪﻳﻨﻴﺔ ﻓﻲ ﻣﻴﺪاﻧﻲ‬
‫اﻟﺤﻜﻢ واﻟﻤﺎل ﻟﻢ ﺗﻜﻦ ﺗﻨﺒﻊ ﻣﻦ آﺘﺎب اﷲ‪ ،‬وﺳﻨﺔ رﺳﻮﻟﻪ‪ ،"...‬وﻣﻨﻬﺎ‪" :‬ﻻ ﺷﻚ أن ﻓﻲ اﻷﻣﺔ اﻹﺳﻼﻣﻴﺔ ﺗﺨﻠﻔﺎ ﻓﻲ ﺳﻴﺎﺳﺔ اﻟﺤﻜﻢ‪ ،‬وﺳﻴﺎﺳﺔ اﻟﻤﺎل"‪ ...‬وﻏﻴﺮهﺎ آﺜﻴﺮ‪.‬‬
‫ﻟﻜﻦ ﺍﳌﺆﺳﻒ؛ ﻫﻮ ﻋﺪﻡ ﺍﺳﺘﻤﺮﺍﺭ ﺍﺠﻤﻟﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ ﺑﺎﻷﺧﺬ‪ ،‬ﻭﺍﻟﺘﻄﺒﻴﻖ ﻟﺘﻌﺎﻟﻴﻢ ﺍﻹﺳﻼﻡ‪ .‬ﺇﺫ ﺑﺪﺃ‬
‫ﺍﻟﺘﺼﺪﻉ ﻳﻀﺮﺏ ﺃﺳﺴﻪ ﺑﻈﻬﻮﺭ ﺑﻮﺍﺩﺭ ﺍﻟﻄﺒﻘﻴﺔ؛ ﺍﻟﱵ ﻣﺎ ﻟﺒﺜﺖ ﺃﻥ ﲢﻮﻟﺖ ﺇﱃ ﺣﻘﻴﻘﺔ ﺛﺎﺑﺘﺔ ﰲ ﻛﺎﻓﺔ ﺃﳓﺎﺀ‬
‫ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻛﺎﺷﻔﺔ ﺍﻟﺴﺘﺎﺭ ﻋﻦ ﻃﺒﻘﺔ ﻏﻨﻴﺔ ﻣﺘﺮﻓﺔ‪ ،‬ﻭﻃﺒﻘﺔ ﻓﻘﲑﺓ ﺑﺎﺋﺴﺔ‪ ،‬ﺑﺴﺒﺐ ﺗﻜﺪﺱ ﺍﻷﻣﻮﺍﻝ‬
‫ﰲ ﺍﻷﻭﱃ‪ ،‬ﻭﻏﻴﺎ‪‬ﺎ ﻋﻦ ﺍﻟﺜﺎﻧﻴﺔ‪ .‬ﻭﻫﻮ ﻣﺎ ﺃﺩﻯ ﺇﱃ ﺁﺛﺎﺭ ﺑﺎﻟﻐﺔ ﺍﳋﻄﻮﺭﺓ‪ ،‬ﻭﻣﺰﺍﻟﻖ ﺑﺎﻟﻐﺔ ﺍﻷﺿﺮﺍﺭ‪.‬‬
‫ﻭﻗﺪ ﺗﻨﺎﻭﻝ ﺍﻟﻐﺰﺍﱄ ﺍﻟﻄﺒﻘﺔ ﺍﳌﺘﺮﻓﺔ ﺑﺎﻟﻨﻘﺪ‪ ،‬ﻭﺃﻛﺪ ﺃ‪‬ﺎ ﻭﻟﻴﺪﺓ ﻟﺘﻘﺼﲑ ﺍﳊﻜﺎﻡ‪ ،‬ﻭﻓﺴﺎﺩﻫﻢ‪ ،‬ﰒ ﻧﻘﻞ‬
‫ﺻﻮﺭﺓ ﺩﻗﻴﻘﺔ ﻋﻦ ﻭﺍﻗﻌﻬﺎ‪ ،‬ﻭﺣﻘﻴﻘﺘﻬﺎ‪ ،‬ﻭﻣﻜﺎﻧﺘﻬﺎ ﰲ ﺍﺠﻤﻟﺘﻤﻊ‪ ،‬ﻓﻜﺎﻥ ‪-‬ﰲ ﻧﻘﻠﻪ ﺫﻟﻚ‪ -‬ﻣﻨﻄﻠﻘﺎ ﻣﻦ ﺭﺅﻳﺔ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ؛ ﺍﻟﱵ ﻗﺮﺭﺕ ﺿﻤﻦ ﺛﻼﺛﺔ ﻧﻘﺎﻁ؛ ﺃﻥ ﻫﺬﻩ ﺍﻟﻄﺒﻘﺔ ﺧﻄﺮ ﺩﺍﻫﻢ ﻳﺘﻬﺪﺩ ﺍﳊﻴﺎﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ‪،‬‬
‫ﻭﳝﻸ ﻣﺴﺘﻘﺒﻠﻬﺎ ﺑﺎﻟﻐﻴﻮﻡ‪ ،‬ﻭﺍﻟﺮﺟﻮﻡ‪ ،‬ﻭﺑﻴﺎﻥ ﺫﻟﻚ ﻛﻤﺎ ﻳﺄﰐ‪:‬‬
‫ﺃﻭﻻ‪" :‬ﻳﻘﺮﺭ ﺍﻟﻘﺮﺁﻥ؛ ﺃﻥ ﺍﳌﺘﺮﻓﲔ ﺃﻋﺪﺍﺀ ﻛﻞ ﺇﺻﻼﺡ‪ ،‬ﻭﺃ‪‬ﻢ ﺧﺼﻮﻡ ﺍﳊﻖ ﺍﳌﺘﺄﻟﺒﻮﻥ ﺿﺪﻩ ﰲ ﻛﻞ ﺯﻣﺎﻥ‪،‬‬
‫ﻭﻣﻜﺎﻥ‪ ،‬ﺗﻜﺎﺩ ﻻ ﺗﻨﺒﺖ ﺩﻋﻮﺓ ﻟﻠﺤﻖ‪ ،‬ﻭﺍﻟﺸﺮﻑ ﺣﱴ ﻳﻨﺄﻭﺍ ﻋﻨﻬﺎ ﻣﺘﺨﺬﻳﻦ ﳓﻮﻫﺎ ﺻﻔﺔ ﺃﺣﺰﺍﺏ‬
‫ﺍﳌﻌﺎﺭﺿﺔ… ﻭﻣﻦ ﻫﻨﺎ ﻭﺟﻪ ﺇﻟﻴﻬﻢ ﺍﻟﻘﺮﺁﻥ ﺍ‪‬ﺎﻣﺎ ﻋﺎﻣﺎ‪ ،‬ﻭﺃﳊﻖ ‪‬ﻢ ﻭﺻﻔﺎ ﺛﺎﺑﺘﺎ ﻓﻘﺎﻝ‪ } :‬ﻭﻣ‪‬ﺎ ﹶﺃ ‪‬ﺭ ‪‬ﺳ ﹾﻠﻨ‪‬ﺎ ﻓِﻲ‬
‫ﺤﻦ‪‬‬
‫ﺤﻦ‪ ‬ﹶﺃ ﹾﻛﹶﺜﺮ‪ ‬ﹶﺃ ‪‬ﻣﻮ‪‬ﺍ ﹰﻻ ‪‬ﻭﹶﺃﻭ‪‬ﻻﺩﹰﺍ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﻧ ‪‬‬
‫ﹶﻗ ‪‬ﺮ‪‬ﻳ ٍﺔ ِﻣ ‪‬ﻦ ‪‬ﻧﺬِﻳ ٍﺮ ِﺇﻟﱠﺎ ﻗﹶﺎ ﹶﻝ ﻣ‪‬ﺘ ‪‬ﺮﻓﹸﻮﻫ‪‬ﺎ ِﺇﻧ‪‬ﺎ ِﺑﻤ‪‬ﺎ ﹸﺃ ‪‬ﺭ ِﺳ ﹾﻠ‪‬ﺘ ‪‬ﻢ ِﺑ ِﻪ ﻛﹶﺎِﻓﺮ‪‬ﻭ ﹶﻥ ‪‬ﻭﻗﹶﺎﻟﹸﻮﺍ ‪‬ﻧ ‪‬‬
‫ﲔ{)‪.(345)"(344‬‬
‫ِﺑﻤ‪ ‬ﻌﺬﱠِﺑ ‪‬‬
‫ﻭ‪‬ﺬﺍ ﺍﻟﻮﺻﻒ ﺗﺘﺤﺪﺩ ﺃﻭﱃ ﺃﺧﻄﺎﺭ ﻫﺬﻩ ﺍﻟﻄﺒﻘﺔ ﻋﻠﻰ ﺍﺠﻤﻟﺘﻤﻊ‪ ،‬ﻓﻬﻲ ﺗﺮﻓﺾ ﺍﳊﻖ‪ ،‬ﻭﲣﺎﺻﻢ ﺃﻱ‬
‫ﻃﺮﻳﻖ‪ ،‬ﺃﻭ ﻧﻴﺔ ﻟﻺﺻﻼﺡ؛ ﻷ‪‬ﺎ ﺗﻈﻦ ﻧﻔﺴﻬﺎ ﻣﻦ ﻃﻴﻨﺔ ﺃﺧﺮﻯ‪ ،‬ﻭﺗﻌﺘﻘﺪ ﺃﻥ ﺃﻣﻮﺍﳍﺎ ﺗﻐﻨﻴﻬﺎ ﻋﻦ ﺍﻟﻌﻤﻞ‪،‬‬
‫ﻭﺍﻟﺴﻌﻲ‪ ،‬ﻭﺗﻀﻤﻦ ﳍﺎ ﺍﻟﺘﺮﻓﻊ‪ ،‬ﻭﺍﻟﺘﺴﻠﻂ ﻋﻠﻰ ﻏﲑﻫﺎ‪ ،‬ﻣﺘﻨﺎﺳﻴﺔ ﰲ ﻛﻞ ﺫﻟﻚ ﺃﻥ ﺍﻟﺴﻌﻲ ﻟﻠﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ؛‬
‫ﻫﻮ ﻣﻔﺘﺎﺡ ﺍﻟﻨﺠﺎﺡ ﻟﻜﻠﻴﻬﻤﺎ‪ ،‬ﻭﻻ ﳎﺎﻝ ﻻﻋﺘﺪﺍﺩ ﲟﺎﻝ‪ ،‬ﺃﻭ ﺟﺎﻩ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪" :‬ﻳﻘﺮﺭ ﺍﻟﻘﺮﺁﻥ؛ ﺃﻥ ﺍﻟﻄﺒﻘﺎﺕ ﺍﳌﺘﺮﻓﺔ ﻣﺼﺪﺭ ﻓﺴﺎﺩ ﻋﻈﻴﻢ‪ ،‬ﻭﻣﺜﺎﺭ ﻓﱳ ﻣﺘﺠﺪﺩﺓ‪ ،‬ﻭﺃ‪‬ﺎ ‪-‬ﲜﻮﺍﺭ‬
‫ﻏﲑﻫﺎ ﻣﻦ ﻃﺒﻘﺎﺕ ﺍﻷﻣﺔ‪ -‬ﺗﺸﺒﻪ ﺍﳌﺴﺘﻨﻘﻊ ﺍﻟﺮﺍﻛﺪ‪ ،‬ﻻ ﺗﺰﺍﻝ ‪‬ﻴﺞ ﻣﻨﻪ ﺟﺮﺍﺛﻴﻢ ﺍﳌﺮﺽ‪ ،‬ﻭﺗﻨﺒﻌﺚ ﻣﻨﻪ‬
‫ﺭﻭﺍﺋﺢ ﺍﳊﻤﻰ… ﺇﻥ ﺃﺳﺎﺱ ﺍﻟﺘﺄﺧﺮ‪ ،‬ﻭﺳﺒﺐ ﺍﻟﺪﻣﺎﺭ ﺍﻟﺬﻱ ﻳﺼﻴﺐ ﺍﻷﻭﻃﺎﻥ‪ ،‬ﻭﺍﻟﺸﻌﻮﺏ؛ ﻫﻮ ﻣﻦ ﻫﺬﻩ‬
‫ﺤ ‪‬ﻖ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ ﺍﹾﻟ ﹶﻘ ‪‬ﻮ ﹸﻝ ﹶﻓ ‪‬ﺪ ‪‬ﻣ ‪‬ﺮﻧ‪‬ﺎﻫ‪‬ﺎ‬
‫ﺴﻘﹸﻮﺍ ﻓِﻴﻬ‪‬ﺎ ﹶﻓ ‪‬‬
‫ﻚ ﹶﻗ ‪‬ﺮ‪‬ﻳ ﹰﺔ ﹶﺃ ‪‬ﻣ ‪‬ﺮﻧ‪‬ﺎ ﻣ‪‬ﺘ ‪‬ﺮﻓِﻴﻬ‪‬ﺎ ﹶﻓ ﹶﻔ ‪‬‬
‫ﺍﻟﻄﺒﻘﺎﺕ } ‪‬ﻭِﺇﺫﹶﺍ ﹶﺃ ‪‬ﺭ ‪‬ﺩﻧ‪‬ﺎ ﹶﺃ ﹾﻥ ﻧ‪ ‬ﻬِﻠ ‪‬‬
‫‪‬ﺗ ‪‬ﺪﻣِﲑﹰﺍ{)‪ .(346‬ﻭﻣﺮﺟﻊ ﺫﻟﻚ ﺇﱃ ﺃﻥ ﺣﻴﺎﺓ ﺍﻟﺘﺮﻑ ﲢﻮﻝ ﺩﺍﺋﻤﺎ ﻋﻦ ﻣﺸﺎﻏﻞ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﺃﺳﺒﺎﺏ ﺍﻟﻜﻔﺎﺡ‪،‬‬
‫ﻭﻻ ﻳﺘﺴﻊ ﺍﳌﻴﺪﺍﻥ ﻓﻴﻬﺎ ﺇﻻ ﻟﻠﺒﻄﺎﻟﺔ‪ ،‬ﻭﺍﻟﻠﻬﻮ")‪.(347‬‬
‫) ‪ (344‬ﺳﻮرة‪ :‬ﺳﺒﺄ‪ ،‬اﻵﻳﺘﻴﻦ‪.35 ،34 :‬‬
‫) ‪ (345‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻹﺳﻼم واﻷوﺿﺎع اﻻﻗﺘﺼﺎدﻳﺔ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.34 ،33 :‬‬
‫) ‪ (346‬ﺳﻮرة‪ :‬اﻹﺳﺮاء‪ ،‬اﻵﻳﺔ‪.16 :‬‬
‫) ‪ (347‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ‪ ،‬ص‪.36 :‬‬
‫ﻭﻫﺬﺍ ﺗﻌﺒﲑ ﺩﻗﻴﻖ ﻋﻦ ﺃﺣﻮﺍﻝ ﺍﻟﻄﺒﻘﺎﺕ ﺍﳌﺘﺮﻓﺔ ﻗﺪﳝﺎ‪ ،‬ﻭﺣﺪﻳﺜﺎ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺍﻟﺬﻱ ﻳﻌﺞ‬
‫ﺑﺄﻓﺮﺍﺩ ﺗﺄﺳﺮﻫﻢ ﺷﻬﻮﺍ‪‬ﻢ‪ ،‬ﻭﺗﻮﺟﻬﻬﻢ ﺇﱃ ﻭﻟﻮﺝ ﻋﺎﱂ ﺍﳌﻠﺬﺍﺕ ﺍﻟﺬﻱ ﻻ ﲢﺪﻩ ﺣﺪﻭﺩ‪ ،‬ﻭﻻ ﺗﻌﻴﻘﻪ ﻗﻴﻮﺩ‪،‬‬
‫ﻭﻫﻢ ﰲ ﻣﺴﻠﻜﻬﻢ ﻫﺬﺍ ﺇﳕﺎ ﻳﻠﺤﻘﻮﻥ ﺍﻷﺫﻯ‪ ،‬ﻭﺍﻟﻀﺮﺭ ﺑﺄﻧﻔﺴﻬﻢ‪ ،‬ﻭﺑﻐﲑﻫﻢ‪ .‬ﺇ‪‬ﻢ ﻳﺘﺨﺬﻭﻥ ﺣﻄﺎﻡ‬
‫ﺍﻟﻄﺒﻘﺎﺕ ﺍﻟﻔﻘﲑﺓ ﺍﻟﺒﺎﺋﺴﺔ ﻭﻗﻮﺩﺍ ﻟﺸﻬﻮﺍ‪‬ﻢ‪ ،‬ﻭﻳﺴﻌﻮﻥ ﺩﻭﻣﺎ ﺇﱃ ﺇﺩﺍﻣﺔ ﺳﻠﻄﺘﻬﻢ‪ ،‬ﻭﺳﻴﻄﺮ‪‬ﻢ ﻋﻠﻰ ﻫﺬﻩ‬
‫ﺍﻟﻄﺒﻘﺎﺕ‪ ،‬ﻟﻴﺴﺘﱰﻓﻮﺍ ﺛﺮﻭﺍ‪‬ﺎ‪ ،‬ﻭﻳﺴﺘﻐﻠﻮﺍ ﺟﻬﺪﻫﺎ‪ ،‬ﻧﻈﲑ ﻗﻀﺎﺀ ﻣﺂﺭ‪‬ﻢ‪ .‬ﺃﻣﺎ ﺃﻥ ﻳﺴﻤﺤﻮﺍ ﺑﺘﺴﻠﻞ ﺩﻋﻮﺓ‬
‫ﺗﻮﻗﻈﻬﻢ‪ ،‬ﺃﻭ ﺑﺎﺩﺭﺓ ﺗﻮﺟﻬﻬﻢ ﺇﱃ ﻃﺮﻳﻖ ﺍﻟﻨﻬﻮﺽ‪ ،‬ﻭﺍﻟﺘﺨﻠﺺ ﻣﻦ ﺃﻏﻼﳍﻢ ﻓﺬﻟﻚ ﻫﻮ ﺍﻷﻣﺮ ﺍﳌﺴﺘﺤﻴﻞ‪.‬‬
‫ﻭﳍﺬﺍ ﺃﻛﺪ ﺍﻟﻐﺰﺍﱄ؛ ﺃﻥ ﻫﺬﺍ ﺍﳌﺴﻠﻚ ﺍﻟﺬﻱ ﺍﺗﺒﻌﺘﻪ ﻃﺒﻘﺎﺕ ﺍﻷﻣﺔ ﺍﳌﺘﺮﻓﺔ ﻛﺎﻥ ﺳﺒﺒﺎ ﰲ ﺇﳊﺎﻕ‬
‫ﺍﳍﻮﺍﻥ‪ ،‬ﻭﺍﻟﺬﻝ‪ ،‬ﻭﺍﻟﻀﻌﻒ ﺑﺎﻟﺸﻌﻮﺏ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﳑﻬﺪﺍ ﻟﺴﻘﻮﻃﻬﺎ ﺃﻣﺎﻡ ﺃﻭﻝ ﺿﺮﺑﺔ ﻟﻼﺳﺘﻌﻤﺎﺭ‬
‫ﺍﳋﺎﺭﺟﻲ‪ ،‬ﻭﻣﺎ ﺗﺒﻊ ﺫﻟﻚ ﻣﻦ ﺯﻳﺎﺩﺓ ﲣﻠﻔﻬﺎ ﺍﳊﻀﺎﺭﻱ‪ ،‬ﻭﺗﻜﺮﻳﺲ ﺗﺒﻌﻴﺘﻬﺎ ﺍﻟﺘﺎﻣﺔ ﻟﻐﲑﻫﺎ ﻣﻦ ﺍﻷﻣﻢ‪.‬‬
‫ﺛﺎﻟﺜﺎ‪" :‬ﻭﻳﻘﺮﺭ ﺍﻟﻘﺮﺁﻥ؛ ﺃﻥ ﺍﳌﺘﺮﻓﲔ ﺃﻋﺪﺍﺀ ﺍﻟﺸﻌﻮﺏ‪ ،‬ﻭﺃﻥ ﻋﻠﻰ ﺍﻟﺸﻌﻮﺏ ﺍﻟﱵ ﺗﺮﻳﺪ ﺍﳊﻴﺎﺓ ﺍﻟﻜﺮﳝﺔ ﰲ‬
‫ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺍﳊﻴﺎﺓ ﺍﻟﺴﻌﻴﺪﺓ ﰲ ﺍﻵﺧﺮﺓ‪ ،‬ﺃﻻ ﺗﻮﺍﱄ ﻫﺆﻻﺀ ﺍﻟﻄﻐﺎﺓ‪ ،‬ﻭﺃﻥ ﺗﺄﰉ ﺍﻟﺪﺧﻮﻝ ﰲ ﻃﺎﻋﺘﻬﻢ‪ ،‬ﻭﺍﻹﺫﻋﺎﻥ‬
‫ﺴﺒِﻴﻼ‬
‫ﺿﻠﱡﻮﻧ‪‬ﺎ ﺍﻟ ‪‬‬
‫ﻷﻭﺍﻣﺮﻫﻢ‪ ،‬ﻭﺇﻻ ﻛﺎﻥ ﻣﺼﲑﻫﻢ ﻣﺼﲑ ﺍﻟﻘﺎﺋﻠﲔ } ‪‬ﺭ‪‬ﺑﻨ‪‬ﺎ ِﺇﻧ‪‬ﺎ ﹶﺃ ﹶﻃ ‪‬ﻌﻨ‪‬ﺎ ﺳ‪‬ﺎ ‪‬ﺩ‪‬ﺗﻨ‪‬ﺎ ‪‬ﻭﻛﹸ‪‬ﺒﺮ‪‬ﺍ َﺀﻧ‪‬ﺎ ﹶﻓﹶﺄ ‪‬‬
‫ﺏ ﻭ‪‬ﺍﹾﻟ ‪‬ﻌ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﹶﻟﻌ‪‬ﻨﹰﺎ ﹶﻛﺒِﲑﹰﺍ{)‪.(348‬‬
‫ﺿ ‪‬ﻌ ﹶﻔ‪‬ﻴ ِﻦ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻌﺬﹶﺍ ِ‬
‫)‪ (67‬ﺭ‪‬ﺑﻨ‪‬ﺎ ﺁِﺗ ِﻬ ‪‬ﻢ ِ‬
‫ﺫﻟﻚ ﺃﻥ ﻋﻘﻠﻴﺔ ﻫﺆﻻﺀ ﺍﳌﺘﺮﻓﲔ ﺗﻘﻮﻡ ﻋﻠﻰ ﺯﻋﻢ ﻛﺎﺫﺏ‪ ،‬ﺑﺄﻥ ﻣﲑﺍﺙ ﺍﻷﺭﺽ‪ ،‬ﻭﺧﲑﺍﺕ ﺍﻟﺪﻧﻴﺎ‪،‬‬
‫ﻭﺗﺼﺮﻳﻒ ﺍﻷﻣﻮﺭ‪ ،‬ﻛﻞ ﺃﻭﻟﺌﻚ ﻟﻴﺲ ﺇﻻ ﺍﺣﺘﻜﺎﺭﺍ ﳍﻢ‪ ،‬ﻭﻭﻗﻔﺎ ﻋﻠﻴﻬﻢ")‪.(349‬ﻭ‪‬ﺬﺍ ﺍﻟﺘﻔﻜﲑ ﺍﳌﻨﺤﺮﻑ‬
‫ﻟﻠﻤﺘﺮﻓﲔ‪ ،‬ﺍﳌﻌﺎﺩﻱ ﻟﻜﻞ ﺩﻋﻮﺍﺕ ﺍﻹﺻﻼﺡ‪ ،‬ﻭﺍﻟﻨﻬﻮﺽ ﺧﻮﻓﺎ ﻋﻠﻰ ﻣﺼﺎﳊﻬﻢ‪ ،‬ﻭﺣﺮﺻﺎ ﻋﻠﻰ ﻣﺂﺭ‪‬ﻢ‪،‬‬
‫ﻳﺄﰐ ﺍﻟﺘﺄﻛﻴﺪ ﻋﻠﻰ ﺃﻥ ﻣﻮﻗﻒ ﺍﳌﺴﻠﻤﲔ ﻣﻨﻬﻢ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﻋﺪﺍﺀ‪ ،‬ﻭﻧﺒﺬﺍ‪ ،‬ﻭﺍﺣﺘﻘﺎﺭﺍ ﳍﻢ‪ .‬ﺃﻣﺎ ﺍﻹﺫﻻﻝ‪،‬‬
‫ﻭﺍﻟﺘﻤﻠﻖ ﳍﻢ؛ ﻓﺈﻧﻪ ﻟﻦ ﻳﻜﺴﺒﻬﻢ ﺇﻻ ﻣﺰﻳﺪﺍ ﻣﻦ ﺟﺮﻋﺎﺕ ﺍﻟﺘﺨﻠﻒ‪ ،‬ﻭﺍﻟﻀﻌﻒ‪ ،‬ﻭﺍﻻﳓﻄﺎﻁ‪.‬‬
‫ﺇﻥ ﻣﺎ ﺳﺒﻖ ﺫﻛﺮﻩ؛ ﻫﻮ ﲢﻠﻴﻞ ﻟﻮﺿﻊ ﺍﻟﻄﺒﻘﺎﺕ ﺍﳌﺘﺮﻓﺔ ﰲ ﺍﺠﻤﻟﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻛﻤﺎ ﺗﻨﺎﻭﻟﺘﻪ ﺍﻟﺮﺅﻳﺔ‬
‫ﺍﻟﻘﺮﺁﻧﻴﺔ‪ ،‬ﻭﻛﻤﺎ ﻋﺮﺿﻪ ﺍﻟﻐﺰﺍﱄ‪ .‬ﺃﻣﺎ ﻋﻦ ﺍﻟﻄﺒﻘﺎﺕ ﺍﻟﻔﻘﲑﺓ‪ ،‬ﺍﳌﻌﻮﺯﺓ‪ ،‬ﻭﺍﻟﺒﺎﺋﺴﺔ ‪-‬ﺍﻟﱵ ﺍﻋﺘﱪﻫﺎ ﺍﻟﻐﺰﺍﱄ‬
‫ﺍﳊﻄﺎﻡ ﺍﻟﺬﻱ ﺗﻮﻗﺪ ﺑﻪ ﺍﻟﻄﺒﻘﺎﺕ ﺍﳌﺘﺮﻓﺔ ﺷﻬﻮﺍ‪‬ﺎ ﺍﳊﻤﺮﺍﺀ‪-‬؛ ﻓﺈ‪‬ﺎ ﺣﻈﻴﺖ ﺃﻳﻀﺎ ﺑﺎﻫﺘﻤﺎﻡ ﺍﻟﻐﺰﺍﱄ‪ ،‬ﻭﲢﻠﻴﻠﻪ‬
‫ﳌﻌﺎﻧﺎ‪‬ﺎ‪ ،‬ﻭﺃﻭﺿﺎﻋﻬﺎ ﰲ ﺍﺠﻤﻟﺘﻤﻊ‪.‬‬
‫ﻭﻫﻮ ﻳﺮﻯ؛ ﺃﻥ ﺍﻟﻔﻘﺮﺍﺀ ﺍﻟﺬﻳﻦ ﺗﺴﺘﻐﻞ ﺛﺮﻭﺍ‪‬ﻢ‪ ،‬ﻭﺗﺴﺘﱰﻑ ﺟﻬﻮﺩﻫﻢ‪ ،‬ﻻ ﻳﻨﺎﻟﻮﻥ ﺇﻻ ﺷﱴ ﺃﻧﻮﺍﻉ‬
‫ﺍﳊﺮﻣﺎﻥ‪ ،‬ﻭﺍﻵﻻﻡ‪ ،‬ﻭﺍﻹﺫﻻﻝ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﳋﻠﻴﻔﺔ ﺍﻷﻭﻝ ﻗﺪ ﺃﻧﻔﺬ ﺟﻴﺸﻪ‪ ،‬ﻟﻴﺄﺧﺬ ﻣﻦ ﺍﻷﻏﻨﻴﺎﺀ ﺍﻟﺒﺎﺧﻠﲔ‬
‫ﺣﻘﻮﻕ ﺍﻟﻔﻘﺮﺍﺀ ﺍﳌﺴﺎﻛﲔ‪ ،‬ﻭﻳﺮﺩ ﺇﻟﻴﻬﻢ ﻣﺎ ﻓﺮﺿﻪ ﺍﷲ ‪ Ι‬ﳍﻢ؛ ﻓﺈﻥ ﻫﺆﻻﺀ ﺍﻟﻔﻘﺮﺍﺀ ﺃﺻﺒﺤﻮﺍ ﰲ ﻭﺍﻗﻊ ﺍﻟﻴﻮﻡ‬
‫) ‪ (348‬ﺳﻮرة‪ :‬اﻷﺣﺰاب‪ ،‬اﻵﻳﺘﻴﻦ‪.68 ،67 :‬‬
‫) ‪ (349‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ ،‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ‪ ،‬ص‪.38 :‬‬
‫ﻳﺘﻘﺎﲰﻮﻥ ﺍﻟﻐﱭ ﺑﻜﻞ ﺃﻧﻮﺍﻋﻪ‪ ،‬ﺩﻭﻥ ﺃﻥ ﻳﻜﺘﺮﺙ ﳊﺎﳍﻢ ﺃﺣﺪ‪ ،‬ﺃﻭ ﻳﻨﺘﺼﻒ ﳊﻘﻬﻢ ﻃﺮﻑ‪ .‬ﺇ‪‬ﻢ ﺍﻟﻴﻮﻡ ﻭﻛﺮ‬
‫ﻟﻸﻣﺮﺍﺽ ﺍﳌﺨﺘﻠﻔﺔ‪ ،‬ﻭﺯﺍﻭﻳﺔ ﻟﻠﺠﻬﻞ ﺍﳌﻈﻠﻢ‪ ،‬ﻻ ﻳﻌﺮﻓﻮﻥ ﺍﺳﺘﺮﺩﺍﺩﺍ ﳊﻘﻮﻗﻬﻢ ﻣﻦ ﺍﻷﻏﻨﻴﺎﺀ‪ ،‬ﺑﻞ ﺇ‪‬ﻢ‬
‫ﻳﻀﻄﺮﻭﻥ ﺇﱃ ﺗﺴﺨﲑ ﻛﻞ ﻣﺎ ﳝﻠﻜﻮﻧﻪ ﳋﺪﻣﺔ ﺍﻷﻏﻨﻴﺎﺀ‪ ،‬ﻭﺯﻳﺎﺩ‪‬ﻢ ﻣﺎﻻ‪ ،‬ﻭﺑﻄﺮﺍ‪ ،‬ﻭﺍﺳﺘﻌﻼﺀ‪.‬‬
‫‪‬ﺬﺍ ﺍﻻﺿﻄﺮﺍﺏ ﺍﻟﻮﺍﺿﺢ ﰲ ﺳﻴﺎﺳﺔ ﺍﳌﺎﻝ ﺑﲔ ﳐﺘﻠﻒ ﺃﺭﺟﺎﺀ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﺘﺒﻠﻮﺭ‬
‫ﰲ ﻣﻴﻞ‪ ،‬ﻭﺭﺟﺤﺎﻥ ﺍﻷﻣﻮﺍﻝ ﰲ ﻃﺒﻘﺔ ﻭﺍﺣﺪﺓ؛ ﻛﺎﻧﺖ ﺍﻟﻨﺘﻴﺠﺔ ﺍﳊﺘﻤﻴﺔ ﺍﺿﻄﺮﺍﺑﺎ ﰲ ﺍﻷﻭﺿﺎﻉ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ‬
‫ﺑﺮﻣﺘﻬﺎ‪ ،‬ﻭﺍﺿﻄﺮﺍﺑﺎ ﰲ ﺍﻷﻭﺿﺎﻉ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺃﻳﻀﺎ‪ ،‬ﻧﻈﺮﺍ ﳌﺎ ﺳﺎﺩ ﺍﺠﻤﻟﺘﻤﻊ ﻣﻦ ﺍﻟﺮﺫﺍﺋﻞ‪ ،‬ﻭﺍﳉﺮﺍﺋﻢ ﺍﻟﱵ‬
‫ﺗﻐﻠﻐﻠﺖ ﺑﲔ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺍﻧﺘﺸﺮﺕ ﺑﲔ ﺃﻏﻨﻴﺎﺋﻬﻢ‪ ،‬ﻭﻓﻘﺮﺍﺋﻬﻢ ﻋﻠﻰ ﺣﺪ ﺳﻮﺍﺀ‪ ،‬ﻭﻗﺪ ﺑﻠﻐﺖ ﺷﺄﻭﺍ ﺑﻌﻴﺪﺍ ﻣﻦ‬
‫ﺍﳋﻄﻮﺭﺓ ﳌﺎ ﲤﺜﻠﻪ ﻣﻦ ﻋﻘﺒﺎﺕ ﰲ ﻃﺮﻳﻖ ﺍﻹﺻﻼﺡ‪ ،‬ﻭﺍﻟﻨﻬﻮﺽ‪ .‬ﻭﻗﺪ ﲢﺪﺙ ﺍﻟﻐﺰﺍﱄ ﻋﻦ ﺃﻛﺜﺮ ﻫﺬﻩ‬
‫ﺍﳉﺮﺍﺋﻢ‪ ،‬ﻭﺍﻵﻓﺎﺕ ﺍﻧﺘﺸﺎﺭﺍ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻣﻮﺭﺩﺍ ﺛﻼﺛﺔ ﻫﻲ‪:‬‬
‫‪ -1‬ﺍﻟﺴـﺮﻗﺔ‪ :‬ﻭﻫﻲ ﺟﺮﳝﺔ ﺧﻠﻘﻴﺔ‪ ،‬ﻭﺍﺟﺘﻤﺎﻋﻴﺔ ﺗﺼﺪﺭ ﻣﻦ ﺍﻷﻏﻨﻴﺎﺀ‪ ،‬ﻭﺍﻟﻔﻘﺮﺍﺀ ﻋﻠﻰ ﺣﺪ ﺳﻮﺍﺀ‪ .‬ﻓﺄﻣﺎ‬
‫ﺍﻟﻔﻘﺮﺍﺀ؛ ﻓﻸﻥ ﺣﺎﺟﺘﻬﻢ‪ ،‬ﻭﻋﺠﺰﻫﻢ ﻋﻦ ﺗﻠﺒﻴﺔ ﺿﺮﻭﺭﺍﺕ ﺍﳊﻴﺎﺓ ﻳﻠﺠﺌﻬﻢ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﺃﻣﺎ ﺍﻷﻏﻨﻴﺎﺀ؛ ﻓﺈﻥ‬
‫ﺇﺩﻣﺎ‪‬ﻢ ﻋﻠﻰ ﺍﻻﺧﺘﻼﺱ‪ ،‬ﻭﺍﳉﻤﻊ ﺍﺠﻤﻟﻨﻮﻥ ﻟﻸﻣﻮﺍﻝ‪ ،‬ﻳﺪﻓﻌﻬﻢ ﺇﱃ ﲢﺼﻴﻠﻬﺎ ﺑﺸﱴ ﺍﻟﻄﺮﻕ‪ .‬ﻓﻬﻢ ﻳﻨﻬﺒﻮﻥ‬
‫ﺃﻣﻮﺍﻝ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻭﻳﻌﺘﻤﺪﻭﻥ ﻋﻠﻰ ﺍﻟﺮﺷﻮﺓ ﺑﺸﻜﻞ ﻛﺒﲑ ﺟﺪﺍ‪ .‬ﻭﻳﺮﻯ ﺍﻟﻐﺰﺍﱄ؛ ﺃﻥ ﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﺟﺮﳝﺔ‬
‫ﺍﻟﺴﺮﻗﺔ ﻳﻜﻮﻥ ﲟﻨﻊ ﺍﻷﺳﺒﺎﺏ ﺍﳌﺎﺩﻳﺔ ﺍﻟﺪﺍﻓﻌﺔ ﺇﻟﻴﻬﺎ ‪-‬ﰲ ﺍﻟﻐﺎﻟﺐ‪ -‬ﺑﻘﻮﻟﻪ‪" :‬ﻋﻨﺪﻣﺎ ﺗﻔﺘﺢ ﺃﺑﻮﺍﺏ ﺍﻟﻌﻤﻞ‬
‫ﻭﺗﻀﺒﻂ ﻣﺼﺎﺩﺭ ﺍﻟﻜﺴﺐ‪ ،‬ﻭﲢﺪﺩ ﺃﺳﺒﺎﺏ ﺍﳌﻠﻜﻴﺔ‪ ،‬ﻭﻗﻴﻤﺘﻬﺎ‪ ،‬ﻭﻋﻨﺪﻣﺎ ﻳﻌﺮﻑ ﻧﻮﺭ ﺍﳊﻴﺎﺓ‪ ،‬ﻭﻧﻮﺭ ﺍﻟﻌﻠﻢ‬
‫ﻃﺮﻳﻘﻪ ﺇﱃ ﺍﳌﺸﺮﺩﻳﻦ ﻣﻦ ﺃﺑﻨﺎﺀ ﺍﻷﻣﺔ‪ ،‬ﻭﻋﻨﺪﻣﺎ ﳛﻮﻝ ﺗﻌﻄﻞ ﺍﻟﻄﺒﻘﺎﺕ ﺍﳌﺘﺮﻓﺔ ﺇﱃ ﻋﻤﻞ‪ ،‬ﻭﺗﺴﺘﺜﻤﺮ ﺃﻣﻮﺍﳍﺎ‬
‫ﰲ ﺍﳌﺸﺮﻭﻋﺎﺕ ﺍﻟﱵ ﻳﻔﻴﺪﻭﻥ ‪‬ﺎ‪ ،‬ﻭﻳﻔﻴﺪﻭﻥ ﻣﻨﻬﺎ‪ .‬ﻋﻨﺪﺋﺬ ﺗﻘﻞ ﺟﺮﺍﺋﻢ ﺍﻟﺴﺮﻗﺔ ﺣﻘﺎ")‪.(350‬‬
‫‪ -2‬ﺍﻟﺰﻧـﺎ‪ :‬ﻭﻫﻲ ﻛﺬﻟﻚ ﺟﺮﳝﺔ ﺧﻠﻘﻴﺔ‪ ،‬ﻭﺍﺟﺘﻤﺎﻋﻴﺔ ﺑﺎﻟﻐﺔ ﺍﳋﻄﻮﺭﺓ ﻋﻠﻰ ﻛﻴﺎﻥ ﺍﺠﻤﻟﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ‪،‬‬
‫ﻭﻳﺘﻘﺎﺳﻢ ﺍﺭﺗﻜﺎ‪‬ﺎ ﺍﻷﻏﻨﻴﺎﺀ‪ ،‬ﻭﺍﻟﻔﻘﺮﺍﺀ‪ .‬ﻓﺎﻷﻏﻨﻴﺎﺀ ﻳﺪﻓﻌﻬﻢ ﻏﻨﺎﻫﻢ ﺍﻟﻜﺒﲑ‪ ،‬ﻭﺗﺮﻓﻬﻢ ﺍﳌﻤﺘﺪ ﺇﻟﻴﻬﺎ‪ ،‬ﰲ ﺣﲔ‬
‫ﺗﺸﻜﻞ ﺍﻟﻌﻮﺍﺋﻖ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﻛﻌﻘﺒﺔ ﺍﳌﻬﺮ‪ ،‬ﻭﻣﺸﻜﻠﺔ ﺍﻟﺪﺧﻞ‪ ،‬ﺃﻫﻢ ﻣﻌﺴﺮﺍﺕ ﺍﻟﺰﻭﺍﺝ ﻋﻠﻰ ﺍﻟﻔﻘﺮﺍﺀ‪ ،‬ﳑﺎ‬
‫ﻳﺪﻓﻌﻬﻢ ﺇﱃ ﺍﺭﺗﻜﺎﺏ ﺟﺮﳝﺔ ﺍﻟﺰﻧﺎ‪ .‬ﻭﻳﺮﻯ ﺍﻟﻐﺰﺍﱄ؛ ﺃﻥ ﺍﻟﺪﻳﻦ ﺍﻟﺬﻱ ﳛﺮﻡ ﻫﺬﻩ ﺍﳉﺮﳝﺔ‪ ،‬ﻭﻳﺸﺪﺩ ﺍﻟﺘﺤﺬﻳﺮ‬
‫ﻣﻨﻬﺎ‪ ،‬ﻻ ﻳﺴﺘﻄﻴﻊ ﻟﻮﺣﺪﻩ ‪-‬ﺑﺎﻟﻜﻼﻡ ﺍﺠﻤﻟﺮﺩ‪ -‬ﺃﻥ ﻳﻘﻀﻲ ﻋﻠﻴﻬﺎ‪ ،‬ﺑﻞ ﺇﻥ ﳏﺎﺭﺑﺔ ﻫﺬﻩ ﺍﳉﺮﳝﺔ ﺗﺘﻄﻠﺐ ﺃﻣﺮﻳﻦ‬
‫"ﺃﺣﺪﳘﺎ ﳏﺎﺭﺑﺔ ﺍﻟﻔﻘﺮ ﻟﺘﻴﺴﲑ ﺍﻟﺰﻭﺍﺝ‪ ،‬ﻭﺍﻹﻧﻔﺎﻕ ﻋﻠﻰ ﺍﻷﺳﺮﺓ‪ ،‬ﻭﺍﻵﺧﺮ ﻣﺼﺎﺩﺭﺓ ﺃﺳﺒﺎﺏ ﺍﻟﺘﺮﻑ ﻟﺪﻯ‬
‫ﺍﻷﻏﻨﻴﺎﺀ ﺍﳌﺘﺮﻓﲔ")‪.(351‬‬
‫) ‪ (350‬اﻟﻤﺼﺪر اﻟﺴﺎﺑﻖ‪ ،‬ص‪.46 :‬‬
‫) ‪ (351‬أﻧﻈﺮ‪ :‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ‪ ،‬ص‪.47 :‬‬
‫‪ -3‬ﺍﻟﺘﻌﻄﻞ‪ :‬ﺃﻣﺎ ﺍﻟﺘﻌﻄﻞ؛ ﻓﺈﻧﻪ ﻛﺴﺎﺑﻘﺘﻴﻪ ﺟﺮﳝﺔ ﺧﻠﻘﻴﺔ‪ ،‬ﻭﺍﺟﺘﻤﺎﻋﻴﺔ ﺃﻳﻀﺎ‪ .‬ﻭﻫﻲ ﳏﻞ ﺍﺷﺘﺮﺍﻙ ﺑﲔ‬
‫ﺍﻷﻏﻨﻴﺎﺀ‪ ،‬ﻭﺍﻟﻔﻘﺮﺍﺀ ﻛﺬﻟﻚ‪ .‬ﻭﺍﻟﻐﺰﺍﱄ ﻳﺮﻯ؛ ﺑﺄﻥ ﺍﻟﺘﻌﻄﻞ ﻧﻮﻋﺎﻥ‪ :‬ﺗﻌﻄﻞ ﺍﳌﺘﺮﻓﲔ‪ ،‬ﻭﺗﻌﻄﻞ ﺍﻟﻔﻘﺮﺍﺀ؛ ﻓﺈﻥ‬
‫ﺍﳌﺘﺮﻓﲔ ﺍﻟﺬﻳﻦ ﳝﻠﻜﻮﻥ ﺍﻷﻣﻮﺍﻝ ﺍﻟﻜﺜﲑﺓ‪ ،‬ﻭﺍﻟﺜﺮﻭﺍﺕ ﺍﻟﻄﺎﺋﻠﺔ‪ ،‬ﻳﺘﺮﻛﻮﻥ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﻳﺆﺛﺮﻭﻥ ﻋﻠﻴﻪ ﺍﻻﺳﺘﻤﺘﺎﻉ‬
‫ﺑﺜﺮﻭﺍ‪‬ﻢ‪ ،‬ﻟﻈﻨﻬﻢ ﺃﻥ ﺃﻣﻮﺍﳍﻢ ﻫﺬﻩ ﻟﻦ ﺗﻔﲎ‪ ،‬ﻭﺃ‪‬ﻢ ﰲ ﻣﺮﺗﺒﺔ ﺭﻓﻴﻌﺔ ﻻ ﲡﻌﻞ ﻋﻤﻠﻬﻢ ﻣﻦ ﺍﻟﻼﺋﻖ‪ .‬ﰲ ﺣﲔ‬
‫ﻳﺘﻌﻄﻞ ﺍﻟﻔﻘﺮﺍﺀ؛ ﻷ‪‬ﻢ ﺇﻣﺎ ﻋﺎﺟﺰﻭﻥ ﻋﻦ ﺇﳚﺎﺩ ﺍﻟﻌﻤﻞ ﺍﻟﺬﻱ ﻳﻜﺘﺴﺒﻮﻥ ﻣﻨﻪ‪ ،‬ﻓﻴﻠﺠﺆﻭﻥ ﺇﱃ ﺍﻟﺘﺴﻮﻝ‪ ،‬ﺃﻭ‬
‫ﺍﻟﺘﺸﺮﺩ‪ ،‬ﺃﻭ ﺍﻟﻔﺴﺎﺩ‪ ،‬ﻭﺍﻟﻌﺪﻭﺍﻥ‪ ،‬ﻭﺇﻣﺎ ﺃ‪‬ﻢ ﻳﺘﻜﺎﺳﻠﻮﻥ ﻋﻦ ﺍﻟﻌﻤﻞ ﻹﻟﻔﻬﻢ ﺍﻟﺒﻄﺎﻟﺔ‪ ،‬ﻭﺍﻟﺮﻛﻮﻥ‪.‬‬
‫ﻭﺭﻏﻢ ﺍﺧﺘﻼﻑ ﺍﻟﺘﻌﻄﻞ ﺑﲔ ﺍﻷﻏﻨﻴﺎﺀ‪ ،‬ﻭﺍﻟﻔﻘﺮﺍﺀ‪ ،‬ﺇﻻ ﺃﻥ ﻧﺘﻴﺠﺘﻪ ﻋﻨﺪ ﻛﻠﺘﺎ ﺍﻟﻔﺌﺘﲔ‪ ،‬ﻛﺎﻧﺖ ﻣﻦ‬
‫ﺃﺳﺒﺎﺏ ﲣﻠﻒ ﺍﳌﺴﻠﻤﲔ؛ ﻷﻧﻪ ﻳﻀﺮ ﺑﺎﻟﻔﺮﺩ‪ ،‬ﻭﺍﺠﻤﻟﺘﻤﻊ ﻣﻌﺎ‪ ،‬ﻭﻫﻮ ﻣﺎ ﳚﻌﻞ‪ " :‬ﺍﻟﺪﻭﻟﺔ ﻣﺴﺆﻭﻟﺔ ﻋﻦ ﺇﳚﺎﺩ‬
‫ﺷﱴ ﺍﳊﺮﻑ ﻟﻠﻌﺎﻃﻠﲔ‪ ،‬ﻭﺍﻓﺘﺘﺎﺡ ﺃﺑﻮﺍﺏ ﺍﻟﺮﺯﻕ ﻣﻦ ﺃﺑﻌﺪ ﻣﻈﺎ‪‬ﺎ‪ ،‬ﺣﱴ ﺗﻀﻤﻦ ﻣﻮﺍﺭﺩ ﺛﺮﺓ ﳍﻢ‪،‬‬
‫ﻭﳍﺎ")‪.(352‬‬
‫ﻟﻴﺴﺖ ﺍﻟﻄﺒﻘﻴﺔ‪ ،‬ﻭﺟﺮﺍﺋﻢ ﺍﻟﺴﺮﻗﺔ‪ ،‬ﻭﺍﻟﺰﻧﺎ‪ ،‬ﻭﺍﻟﺘﻌﻄﻞ ﺍﳌﻈﺎﻫﺮ ﺍﻟﻮﺣﻴﺪﺓ ﺍﻟﱵ ﲤﻴﺰ ﺳﻴﺎﺳﺔ ﺍﳌﺎﻝ‬
‫ﺍﳌﻀﻄﺮﺑﺔ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺑﻞ ﺇﻥ ﻫﻨﺎﻙ ﻣﻈﺎﻫﺮ ﺃﺧﺮﻯ ﲤﺘﺪ ﰲ ﳐﺘﻠﻒ ﻣﻴﺎﺩﻳﻦ ﺍﳊﻴﺎﺓ‪ ،‬ﻭﲤﺲ ﺷﱴ‬
‫ﻗﻄﺎﻋﺎ‪‬ﺎ‪ ،‬ﻟﺘﺤﻮﻝ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﺩﻭﻥ ﺗﻘﺪﻡ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﲢﺮﺭﻩ ﻣﻦ ﺍﻟﺘﺨﻠﻒ‪ .‬ﻭﻗﺪ ﺃﻭﺭﺩ ﺍﻟﻐﺰﺍﱄ‬
‫ﺑﻌﺾ ﻫﺬﻩ ﺍﳌﻈﺎﻫﺮ ﺍﻷﺧﺮﻯ ﻻﺿﻄﺮﺍﺏ ﺳﻴﺎﺳﺔ ﺍﳌﺎﻝ ﻭﻫﻲ‪:‬‬
‫‪ -1‬ﻣﺼﺎﺩﺭ ﺍﻟﻜﺴﺐ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﱂ ﺗﻮﺿﻊ ﳍﺎ ﻣﺼﺎﰲ ﲢﺠﺐ ﺍﳊﺮﺍﻡ‪ ،‬ﻭﺗﺘﻴﺢ ﻣﺮﻭﺭ ﺍﳊﻼﻝ‪.‬‬
‫‪ -2‬ﻃﺮﻕ ﺍﻹﻧﻔﺎﻕ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﱂ ﺗﻮﺿﻊ ﻋﻠﻴﻬﺎ ﺭﻗﺎﺑﺎﺕ ﻗﺎﻧﻮﻧﻴﺔ ﲤﻨﻊ ﺍﻟﺘﺒﺬﻳﺮ ﺍﳉﻨﻮﱐ‪ ،‬ﻭﲤﻨﻊ‬
‫ﺍﻟﺴﻔﻪ ﰲ ﺇﺭﺍﻗﺔ ﺍﳌﺎﻝ ﰲ ﻏﲑ ﻣﻮﺿﻌﻪ‪.‬‬
‫‪ -3‬ﻏﻴﺎﺏ ﺍﻷﺟﻬﺰﺓ ﺍﳌﺘﺨﺼﺼﺔ ﰲ ﺍﻷﻣﻮﺭ ﺍﻟﻔﻨﻴﺔ‪ ،‬ﻭﺍﻹﺩﺍﺭﻳﺔ ﳌﻌﺮﻓﺔ ﻣﻮﻗﻊ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻦ ﺍﻷﻣﻢ‬
‫ﺍﻷﺧﺮﻯ‪ ،‬ﻭﻣﺎ ﻳﻌﻮﺩ ﻋﻠﻴﻬﺎ ﺑﺎﻟﻜﺴﺐ‪ ،‬ﻭﻣﺎ ﻳﻌﻮﺩ ﻋﻠﻴﻬﺎ ﺑﺎﳋﺴﺎﺭﺓ‪ .‬ﺇﺿﺎﻓﺔ ﺇﱃ ﻏﻴﺎﺏ ﻗﻮﺍﻧﲔ ﲢﻜﻢ‬
‫ﺍﻟﻌﻼﻗﺎﺕ‪ ،‬ﻭﺗﺮﺳﻢ ﺍﳌﻌﺎﻫﺪﺍﺕ‪ ،‬ﺑﲔ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﺑﺎﻗﻲ ﺍﻟﺪﻭﻝ ﺍﻷﺧﺮﻯ‪.‬‬
‫‪ -4‬ﻣﻊ ﺃﻥ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﳝﺜﻞ ﻋﻠﻰ ﺍﻷﻗﻞ ‪ %50‬ﻣﻦ ﺍﳌﻜﺘﺒﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﻣﻊ ﺃﻧﻪ ﺍﺳﺘﺒﺤﺮ ﻋﻨﺪﻧﺎ‬
‫ﺑﺸﻜﻞ ﻛﺒﲑ ﺟﺪﺍ‪ ،‬ﻣﻘﺎﺭﻧﺔ ﻣﻊ ﺑﺎﻗﻲ ﺍﳊﻀﺎﺭﺍﺕ ﺍﻷﺧﺮﻯ؛ ﺇﻻ ﺃﻥ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻳﻌﺮﻑ ﺿﻤﻮﺭﺍ ﰲ‬
‫ﺑﻌﺾ ﺍﳌﻌﺎﻣﻼﺕ‪ ،‬ﻭﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ‪:‬‬
‫ﺃ‪ -‬ﻫﻨﺎﻙ ﳓﻮ ﲬﺲ ﻭﻋﺸﺮﻳﻦ ﻛﺒﲑﺓ ﻣﻦ ﺍﻟﻜﺒﺎﺋﺮ ﱂ ﺗﻮﺿﻊ ﳍﺎ ﻋﻘﻮﺑﺎﺕ‪ ،‬ﻭﻣﻦ ﺃﻣﺜﻠﺘﻬﺎ‪ :‬ﺍﻟﺘﻌﺎﻣﻞ ﺑﺎﻟﺮﺑﺎ‪،‬‬
‫ﺍﻟﻐﺼﺐ‪ ،‬ﺍﻟﻔﺮﺍﺭ ﻣﻦ ﺍﻟﺰﺣﻒ‪ ،‬ﺃﻛﻞ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ‪ ،‬ﺍﻟﻐﺶ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﳌﺨﺎﻟﻔﺎﺕ ﺍﻟﻜﺜﲑﺓ‪.‬‬
‫) ‪ (352‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻟﺪﻋﻮة اﻹﺳﻼﻣﻴﺔ ﺗﺴﺘﻘﺒﻞ ﻗﺮﻧﻬﺎ اﻟﺨﺎﻣﺲ ﻋﺸﺮ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.89 :‬‬
‫ﺏ‪ -‬ﻗﻮﺍﻧﲔ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﺍﻟﻌﻤﺎﻝ ﻻ ﺗﺰﺍﻝ ﺻﻔﺮﺍ ﻋﻨﺪﻧﺎ‪ ،‬ﻭﳓﻦ ﻧﺴﺘﻮﺭﺩﻫﺎ ﺍﻵﻥ ﻣﻦ ﺍﳋﺎﺭﺝ‪ ،‬ﰲ ﺇﺻﺎﺑﺎﺕ‬
‫ﺍﻟﻌﻤﻞ‪ ،‬ﻭﰲ ﺣﻘﻮﻕ ﺍﻟﻌﺎﻣﻞ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﻘﻮﺍﻧﲔ ﺍﻹﺩﺍﺭﻳﺔ‪ ،‬ﻓﻬﻲ ﻻ ﺗﺰﺍﻝ ﳎﻠﻮﺑﺔ ﻣﻦ ﺍﻟﺪﻭﻝ ﺍﻟﻐﺮﺑﻴﺔ)‪.(353‬‬
‫ﻫﺬﻩ ﺍﳌﻈﺎﻫﺮ ﰲ ﺣﻘﻴﻘﺔ ﺍﻷﻣﺮ ﻣﺎ ﻫﻲ ﺇﻻ ﺟﺰﺀ ﻣﻦ ﺣﻘﻴﻘﺔ‪ ،‬ﻭﻭﺍﻗﻊ ﺳﻴﺎﺳﺔ ﺍﳌﺎﻝ ﺍﳌﻀﻄﺮﺑﺔ ﰲ‬
‫ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﻣﺎ ﺗﺮﺗﺐ ﻋﻨﻬﺎ ﻣﻦ ﺍﺿﻄﺮﺍﺏ ﰲ ﺍﻷﻭﺿﺎﻉ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ‪ ،‬ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﺇﻋﺎﻗﺔ‬
‫ﻟﻠﻨﻬﻀﺔ ﺍﳊﻀﺎﺭﻳﺔ ﻣﻦ ﺍﻻﻧﻄﻼﻕ‪ .‬ﻭﻫﺬﺍ ﻣﺎ ﺟﻌﻞ ﺍﻟﻐﺰﺍﱄ ﻳﻨﺎﺷﺪ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﻋﻠﻰ ﺭﺃﺳﻬﻢ ﺍﻟﻘﺎﺩﺓ‪،‬‬
‫ﻭﺍﳊﻜﺎﻡ ﺃﻥ ﻳﻌﻴﺪﻭﺍ ﺍﳌﺎﻝ ﺇﱃ ﺳﻴﺎﺳﺘﻪ ﺍﻟﺮﺷﻴﺪﺓ ﰲ ﺍﻟﻜﺴﺐ‪ ،‬ﻭﺍﻹﻧﻔﺎﻕ‪ ،‬ﺑﻌﻮﺩ‪‬ﻢ ﺇﱃ ﲢﻜﻴﻢ ﺍﻹﺳﻼﻡ‪،‬‬
‫ﻭﰲ ﺫﻟﻚ ﺟﺎﺀ ﻗﻮﻟﻪ ﻋﻦ ﺇﺻﻼﺡ ﺗﺪﺍﻭﻝ ﺍﳌﺎﻝ ﰲ ﺍﺠﻤﻟﺘﻤﻊ ﺑﺎﻟﺘﺄﻛﻴﺪ ﻋﻠﻰ ﺃﻥ "ﰲ ﺍﻹﺳﻼﻡ ﳎﻤﻮﻋﺔ ﻫﺎﺋﻠﺔ‬
‫ﻣﻦ ﺍﻟﻨﺼﻮﺹ ﺍﻟﱵ ﲢﻜﻢ ﺗﺪﺍﻭﻟﻪ‪ ،‬ﻭﺗﻮﺍﺭﺛﻪ‪ ،‬ﻭﺗﺒﲔ ﻛﻴﻒ ﻳﻨﻔﻖ‪ ،‬ﻭﻛﻴﻒ ﻳﻜﺴﺐ")‪ .(354‬ﻓﻤﺎ ﺍﻟﺬﻱ ﳝﻨﻊ‬
‫ﻣﻦ ﺍﻻﺣﺘﻜﺎﻡ ﺇﱃ ﻫﺬﻩ ﺍﻟﻨﺼﻮﺹ‪ ،‬ﻭﺗﻔﻌﻴﻠﻬﺎ؟ ﺧﺎﺻﺔ ﻭﺃﻥ ﺗﺘﺒﻊ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻹﺳﻼﻣﻲ ﻳﺒﲔ ﻧﺘﺎﺋﺠﻬﺎ ﺍﻟﻌﻈﻴﻤﺔ‬
‫ﺣﲔ ﺍﻋﺘﻤﺪ ﻋﻠﻴﻬﺎ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ‪ ،‬ﰲ ﺗﺴﻴﲑ ﺷﺆﻭ‪‬ﻢ ﺍﳌﺎﻟﻴﺔ‪ ،‬ﻭﺍﻻﻗﺘﺼﺎﺩﻳﺔ‪.‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﻌﺎﺷﺮ‪ :‬ﺍﻟﻔﺴﺎﺩ ﺍﻟﺴﻴﺎﺳﻲ‬
‫ﻳﺆﻛﺪ ﺍﻟﻐﺰﺍﱄ؛ ﺃﻥ ﺍﻟﻔﺴﺎﺩ ﺍﻟﺴﻴﺎﺳﻲ ﻛﺎﻥ ﻣﻦ ﺃﻫﻢ ﻋﻮﺍﻣﻞ ﺍ‪‬ﻴﺎﺭ ﺍﳊﻀﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﲣﻠﻒ‬
‫ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﺑﺴﺒﺐ ﺍﻷﺧﻄﺎﺀ ﺍﳉﺴﻴﻤﺔ ﺍﻟﱵ ﺗﺮﺗﺒﺖ ﻋﻦ ﺍﳓﺮﺍﻑ ﺳﻴﺎﺳﺔ ﺍﳊﻜﻢ ﻋﻦ ﻣﺴﺎﺭﻫﺎ‬
‫ﺍﻷﺳﻠﻢ‪ ،‬ﻭﻓﻘﺪﺍﻥ ﺍﳊﻜﺎﻡ ﻷﺳﺲ ﺍﻟﻘﻴﺎﺩﺓ ﺍﻟﺮﺷﻴﺪﺓ ﻷﳑﻬﻢ‪ ،‬ﻭﺷﻌﻮ‪‬ﻢ‪ ،‬ﻭﻫﺬﺍ ﻣﻨﺬ ﺯﻣﻦ ﺑﻌﻴﺪ‪ .‬ﻭﻟﻜﻦ‬
‫ﻃﻮﻝ ﺍﻟﺰﻣﻦ ﻛﺎﻥ ﻳﺰﻳﺪ ﺍﻟﻔﺴﺎﺩ ﺷﺪﺓ‪ ،‬ﻭﺣﺪﺓ ﺇﱃ ﺃﻥ ﺃﺳﻔﺮ ﰲ ﺍﻷﺧﲑ ﻋﻦ ﺳﻘﻮﻁ ﺗﺎﻡ ﻟﻸﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ‪،‬‬
‫ﻭﰲ ﺫﻟﻚ ﻳﻘﻮﻝ ﺍﻟﻐﺰﺍﱄ‪" :‬ﺇﻥ ﺍﻟﻔﺴﺎﺩ ﺍﻟﺴﻴﺎﺳﻲ ﻋﻨﺪﻧﺎ ﻛﺎﻥ ﺍﻟﺴﺮﻃﺎﻥ ﺍﻟﺬﻱ ﺃﻭﺩﻯ ﲝﻀﺎﺭﺗﻨﺎ‪ ،‬ﻭﺭﺳﺎﻟﺘﻨﺎ‬
‫ﺧﻼﻝ ﻗﺮﻭﻥ ﻣﻀﺖ‪ ،‬ﺇﻥ ﺣﻜﺎﻣﻨﺎ ﻛﺎﻧﻮﺍ ﺍﻟﻘﺸﺮﺓ ﺍﻟﻌﻔﻨﺔ ﰲ ﻛﻴﺎﻧﻨﺎ ﻣﻨﺬ ﺯﻣﻦ ﺑﻌﻴﺪ")‪.(355‬‬
‫ﻭﺍﻣﺘﺪﺍﺩ ﺍﻟﻔﺴﺎﺩ ﺍﻟﺴﻴﺎﺳﻲ ﻋﱪ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻳﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﻣﻦ ﺍﻷﺧﻄﺎﺀ ﺍﻟﻘﺪﳝﺔ‪،‬‬
‫ﺍﳌﺘﺠﺪﺩﺓ ﺑﺎﺳﺘﻤﺮﺍﺭ‪ ،‬ﳑﺎ ﻳﱪﺯ ﺧﻄﻮﺭﺗﻪ ﺍﻟﻜﺒﲑﺓ ﰲ ﺇﺩﺍﻣﺔ ﺃﺧﻄﺎﺀ ﺍﳊﻜﻢ‪ ،‬ﻭﻣﻌﺎﻧﺎﺓ ﺍﺠﻤﻟﺘﻤﻌﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ‬
‫ﰲ ﻇﻠﻬﻢ‪ ،‬ﻭﻟﻌﻞ ﺫﻟﻚ ﻫﻮ ﺍﻟﺴﺒﺐ ﰲ ﺍﻫﺘﻤﺎﻡ ﺍﻟﻐﺰﺍﱄ ﻛﺜﲑﺍ ﺑﺎﳊﺪﻳﺚ ﻋﻦ ﺍﻟﻔﺴﺎﺩ ﺍﻟﺴﻴﺎﺳﻲ‪ ،‬ﻭﻣﻨﺤﻪ‬
‫ﺩﺭﺟﺔ ﻛﺒﲑﺓ ﻣﻦ ﺍﳋﻄﻮﺭﺓ‪ ،‬ﻭﺍﳌﺴﺆﻭﻟﻴﺔ ﻋﻠﻰ ﻣﺎ ﳊﻖ ﺑﺎﻷﻣﺔ ﻣﻦ ﻫﻮﺍﻥ‪ ،‬ﻭﺇﺫﻻﻝ ﺃﻣﺎﻡ ﻏﲑﻫﺎ ﻣﻦ‬
‫ﺍﻷﻣﻢ‪.‬ﻭﺭﻏﻢ ﺃﻥ ﺣﺪﻳﺚ ﺍﻟﻐﺰﺍﱄ ﻋﻦ ﺍﻟﻔﺴﺎﺩ ﺍﻟﺴﻴﺎﺳﻲ ﻛﺎﻥ ﻳﺴﻠﻚ ﻋﺪﺓ ﻃﺮﻕ ﻹﺑﺮﺍﺯ ﺣﻘﻴﻘﺔ ﺍﳊﻜﻢ ﰲ‬
‫ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺩﻋﺎﺋﻤﻪ‪ ،‬ﻭﺃﻫﺪﺍﻓﻪ؛ ﺇﻻ ﺃﻧﻪ ﺣﲔ ﺗﻨﺎﻭﻟﻪ ﻛﺴﺒﺐ ﻣﻦ ﺃﺳﺒﺎﺏ ﲣﻠﻒ ﺍﳌﺴﻠﻤﲔ؛ ﻓﺈﻧﻪ ﺍﻧﻄﻠﻖ ﻣﻦ‬
‫ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺍﻟﱵ ﻳﻘﻮﻝ ﻓﻴﻬﺎ ‪} :Υ‬ﻳ‪‬ﺎ ﹶﺃﱡﻳﻬ‪‬ﺎ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ﻻ ‪‬ﺗﺨ‪‬ﻮﻧ‪‬ﻮﺍ ﺍﻟﻠﱠ ‪‬ﻪ ﻭ‪‬ﺍﻟ ‪‬ﺮﺳ‪‬ﻮ ﹶﻝ ‪‬ﻭ‪‬ﺗﺨ‪‬ﻮﻧ‪‬ﻮﺍ ﹶﺃﻣ‪‬ﺎﻧ‪‬ﺎِﺗﻜﹸ ‪‬ﻢ‬
‫) ‪ (353‬أﻧﻈﺮ‪ :‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﻣﺸﻜﻼت ﻓﻲ ﻃﺮﻳﻖ اﻟﺤﻴﺎة اﻹﺳﻼﻣﻴﺔ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.124 -123 :‬‬
‫) ‪ (354‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻹﺳﻼم ﻓﻲ وﺟﻪ اﻟﺰﺣﻒ اﻷﺣﻤﺮ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.144 :‬‬
‫) ‪ (355‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻟﻔﺴﺎد اﻟﺴﻴﺎﺳﻲ ﻓﻲ اﻟﻤﺠﺘﻤﻌﺎت اﻟﻌﺮﺑﻴﺔ واﻹﺳﻼﻣﻴﺔ "أزﻣﺔ اﻟﺸﻮرى"‪) ،‬اﻟﻘﺎهﺮة‪ ،‬ﻧﻬﻀﺔ ﻣﺼﺮ‪ ،‬ط‪1998 ،01 :‬م( ص‪.22-21 :‬‬
‫‪‬ﻭﹶﺃ‪‬ﻧ‪‬ﺘ ‪‬ﻢ ‪‬ﺗ ‪‬ﻌﹶﻠﻤ‪‬ﻮ ﹶﻥ{)‪ ،(356‬ﻟﲑﻳﻨﺎ ﻛﻴﻒ ﺃﻥ ﺍﻷﻣﺎﻧﺎﺕ ﻃﺎﺣﺖ‪ ،‬ﻭﺍﻧﺪﺛﺮﺕ ﰲ ﻣﻴﺪﺍﻥ ﺍﳊﻜﻢ ﺑﺎﻟﻌﺎﱂ‬
‫ﺍﻹﺳﻼﻣﻲ ﻣﻨﺬ ﺯﻣﻦ ﻃﻮﻳﻞ‪.‬‬
‫ﻭﻹﺟﻼﺀ ﺍﻟﺼﻮﺭﺓ ﺃﻛﺜﺮ‪ ،‬ﻳﺪﻋﻮﻧﺎ ﺍﻟﻐﺰﺍﱄ ﺇﱃ ﺗﻘﺼﻲ ﺍﻟﺘﺎﺭﻳﺦ‪ ،‬ﻭﺗﺘﺒﻊ ﳐﺘﻠﻒ ﻣﺮﺍﺣﻠﻪ‪ ،‬ﻭﺃﺣﺪﺍﺛﻪ‪،‬‬
‫ﻟﻠﻮﻗﻮﻑ ﻋﻠﻰ ﺍﳊﻘﻴﻘﺔ ﺍﻟﺜﺎﺑﺘﺔ؛ ﻭﻫﻲ ﺃﻥ ﺍﳊﻜﻢ ﺍﻟﺬﻱ ﺗﺮﺳﺨﺖ ﻣﺒﺎﺩﺋﻪ ﺍﻟﺮﻓﻴﻌﺔ ﺃﻳﺎﻡ ﺭﺳﻮﻝ ﺍﷲ ‪،ε‬‬
‫ﻭﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ ﻣﻦ ﺑﻌﺪﻩ ﻛﺎﻥ ﻗﺎﺋﻤﺎ ﻋﻠﻰ ﳏﻮﺭﻳﻦ ﺃﺳﺎﺳﻴﲔ ﳘﺎ‪:‬‬
‫‪ -1‬ﺃﻥ ﺍﻷﻣﺮ ﻳﻮﺳﺪ ﺇﱃ ﺃﻫﻠﻪ‪ ،‬ﻓﺎﳊﺎﻛﻢ ﳜﺘﺎﺭ ﻟﻜﻔﺎﺀﺗﻪ‪ ،‬ﻭﻗﻮﺗﻪ‪ ،‬ﻭﻗﺪﺭﺗﻪ ﻋﻠﻰ ﲢﻤﻞ ﻣﻨﺼﺐ ﺧﻄﲑ‬
‫ﻛﻤﻨﺼﺐ ﺍﳋﻼﻓﺔ‪ ،‬ﻭﲢﻤﻞ ﺃﻣﺎﻧﺔ ﻋﻈﻴﻤﺔ؛ ﻫﻲ ﺗﻮﱄ ﺷﺆﻭﻥ ﺍﳌﺴﻠﻤﲔ ﻛﺎﻓﺔ ﲟﺎ ﻳﻀﻤﻦ ﳍﻢ ﺍﻻﺳﺘﻘﺮﺍﺭ‪،‬‬
‫ﻭﺍﻷﻣﺎﻥ ﰲ ﺷﱴ ﻣﻴﺎﺩﻳﻦ ﺍﳊﻴﺎﺓ‪.‬‬
‫‪ -2‬ﺃﻥ ﻫﺆﻻﺀ ﺍﳊﻜﺎﻡ ﻛﺎﻧﻮﺍ ﰲ ﺇﻃﺎﺭ ﻣﻨﺼﺒﻬﻢ ﺣﺮﻳﺼﲔ ﻋﻠﻰ ﻧﻴﻞ ﺭﺿﻮﺍﻥ ﺍﷲ ‪ Ι‬ﻋﻨﻬﻢ ﺑﺘﻔﺎﻧﻴﻬﻢ‪،‬‬
‫ﻭﺇﺧﻼﺻﻬﻢ ﰲ ﺣﺴﻦ ﺗﺴﻴﲑ ﺷﺆﻭﻥ ﺭﻋﺎﻳﺎﻫﻢ‪ .‬ﺃﻣﺎ ﻧﻴﻞ ﻣﻄﺎﻣﻊ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺯﻳﻨﺘﻬﺎ ﻓﺬﺍﻙ ﺍﻟﺬﻱ ﱂ ﻳﻌﺮﻑ‬
‫ﻋﻦ ﺃﺣﺪﻫﻢ ﺍﻧﺸﻐﺎﻝ ﺑﻪ‪ ،‬ﺃﻭ ﺣﺮﺹ ﻋﻠﻰ ﺇﺩﺭﺍﻛﻪ‪.‬‬
‫ﻓﻜﺎﻧﺖ ﺍﻟﻨﺘﻴﺠﺔ ﺃﻥ ﺳﺎﺭ ﺍﺠﻤﻟﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ ﰲ ﻇﻞ ﺣﻜﻢ ﺭﺍﺷﺪ‪ ،‬ﱂ ﺗﻌﺮﻑ ﺍﻟﺒﺸﺮﻳﺔ ﻣﺜﻴﻼ ﻟﻪ ‪-‬‬
‫ﻗﺪﳝﺎ ﻭﺣﺪﻳﺜﺎ‪ ،-‬ﺣﻜﻢ ﻧﻌﻤﺖ ﰲ ﻇﻠﻪ ﺍﻟﺮﻋﻴﺔ ﲝﻴﺎﺓ ﺭﺍﻗﻴﺔ‪ ،‬ﻭﻣﺘﻄﻮﺭﺓ‪ ،‬ﻭﻣﺴﺘﻘﺮﺓ ﰲ ﺷﱴ ﺍﻷﺻﻌﺪﺓ‪.‬‬
‫ﺣﺎﻛﻤﻬﺎ ﻳﺘﻌﻬﺪ ﺑﺎﻟﺴﻬﺮ ﻋﻠﻰ ﺇﺳﻌﺎﺩﻫﺎ‪ ،‬ﻭﲢﻘﻴﻖ ﻣﻄﺎﻟﺒﻬﺎ‪ ،‬ﻭﻫﻮ ﻣﺘﻌﺎﻭﻥ ﻣﻌﻬﺎ ﻋﻠﻰ ﺿﺮﻭﺭﺓ ﺑﻨﺎﺀ‬
‫ﺍﺠﻤﻟﺘﻤﻊ‪ ،‬ﻭﺗﺮﻗﻴﺘﻪ‪ .‬ﻓﻜﺎﻧﺖ ﺑﺬﻟﻚ ﺳﻴﺎﺳﺔ ﺍﳊﻜﻢ ﻣﺘﻮﺍﺯﻧﺔ‪ ،‬ﻭﻣﺘﻮﺍﻓﻘﺔ ﺑﲔ ﺍﻟﺮﺍﻋﻲ ﻭﺭﻋﻴﺘﻪ‪ .‬ﺃﻣﺎ ﻓﻴﻤﺎ ﺗﻼ‬
‫ﺗﻠﻚ ﺍﻟﻔﺘﺮﺓ ﻓﻘﺪ ﺷﻬﺪ ﺍﳊﻜﻢ ﺳﲑﺍ ﰲ ﺍﻻﲡﺎﻩ ﺍﳌﻌﺎﻛﺲ‪ ،‬ﻭﺃﺻﺒﺢ ﻧﻈﺎﻡ ﺍﳊﻜﻢ ﻗﺎﺋﻤﺎ ﻋﻠﻰ ‪:‬‬
‫‪ -1‬ﺃﻥ ﺍﻷﻣﺮ ﱂ ﻳﻮﺳﺪ ﺇﱃ ﺃﻫﻠﻪ؛ ﻓﺈﻥ ﺍﳊﻜﺎﻡ ﺍﻟﺬﻳﻦ ﺗﻮﻟﻮﺍ ﺷﺆﻭﻥ ﺍﳌﺴﻠﻤﲔ ﻛﺎﻧﻮﺍ ﺑﻌﻴﺪﻳﻦ ﻋﻦ ﻣﺴﺘﻮﻯ‬
‫ﻫﺬﺍ ﺍﳌﻨﺼﺐ‪ ،‬ﺫﻟﻚ ﺃﻥ ﺍﺧﺘﻴﺎﺭﻫﻢ ﻣﺎ ﺧﻀﻊ ﳌﻌﻴﺎﺭ ﻛﻔﺎﺀ‪‬ﻢ‪ ،‬ﺃﻭ ﻗﺪﺭ‪‬ﻢ‪ ،‬ﻭﻟﻜﻨﻪ ﳓﺎ ﻣﻨﺤﻰ ﺁﺧﺮ ﺑﻌﻴﺪﺍ‬
‫ﻋﻦ ﺧﻄﺔ ﺍﻟﺴﻠﻒ‪ ،‬ﻫﻮ ﺗﻮﺭﻳﺚ ﺍﳋﻼﻓﺔ‪.‬‬
‫‪ -2‬ﻫﺆﻻﺀ ﺍﳊﻜﺎﻡ ﺍﻟﺒﻌﻴﺪﻭﻥ ﻋﻦ ﻣﺴﺘﻮﻯ ﺍﳊﻜﻢ ﱂ ﳛﺎﻭﻟﻮﺍ "ﺃﻥ ﻳﺮﺗﻔﻌﻮﺍ ﺇﱃ ﻣﺴﺘﻮﺍﻩ‪ ،‬ﻭﻻ ﻗﻨﻌﻮﺍ‬
‫ﻣﺎﺩﻳﺎ‪ ،‬ﻭﺃﺩﺑﻴﺎ ﺑﺎﻟﻌﻴﺶ ﰲ ﻧﻄﺎﻗﻪ ﺍﶈﺪﺩ")‪ ،(357‬ﻭﻟﻜﻨﻬﻢ ﺣﲔ ﺗﻮﻟﻮﺍ ﻣﻨﺼﺐ ﺍﳊﻜﻢ‪ ،‬ﻭﻗﻴﺎﺩﺓ ﺍﻟﺸﻌﻮﺏ‪،‬‬
‫ﺍﲣﺬﻭﻫﺎ ﻣﺼﻴﺪﺓ ﻟﺪﻧﻴﺎ ﻋﺮﻳﻀﺔ‪ ،‬ﻭﺍﺳﺘﻤﺘﺎﻉ ﻣﻄﻠﻖ‪ ،‬ﻭﻛﺎﻧﺖ ﻧﺘﻴﺠﺔ ﺫﻟﻚ ﻭﺑﺎﻻ ﻋﻠﻰ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻭﺳﻮﺍﺩ‬
‫) ‪ (356‬ﺳﻮرة‪ :‬اﻷﻧﻔﺎل‪ ،‬اﻵﻳﺔ‪.27 :‬‬
‫) ‪ (357‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻟﺪﻋﻮة اﻹﺳﻼﻣﻴﺔ ﺗﺴﺘﻘﺒﻞ ﻗﺮﻧﻬﺎ اﻟﺨﺎﻣﺲ ﻋﺸﺮ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.90 :‬‬
‫ﺍﻷﻣﺔ‪ ،‬ﻭﻣﺴﺘﻘﺒﻞ ﺍﻟﺮﺳﺎﻟﺔ)‪ .(358‬ﻭﻫﻮ ﻣﺎ ﺣﺬﺭ ﻣﻨﻪ ﺭﺳﻮﻝ ﺍﷲ ‪ ،ε‬ﻭﺭﻫﺐ ﻣﻦ ﻣﻐﺒﺔ ﺍﻟﻮﻗﻮﻉ ﻓﻴﻪ ﺣﲔ‬
‫ﻗﺎﻝ‪» :‬ﺇﺫﺍ ﻭﺳﺪ ﺍﻷﻣﺮ ﺇﱃ ﻏﲑ ﺃﻫﻠﻪ ﻓﺎﻧﺘﻈﺮ ﺍﻟﺴﺎﻋﺔ«)‪.(359‬‬
‫‪‬ﺬﻩ ﺍﳌﺨﺎﻟﻔﺔ ﺍﻟﺼﺮﳛﺔ ﳋﻄﺔ ﺍﻟﺴﻠﻒ ﰲ ﺍﺧﺘﻴﺎﺭ ﺍﻷﻛﻔﺎﺀ ﻣﲏ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﲝﻜﺎﻡ "ﺣﻔﺮﻭﺍ‬
‫ﺧﻨﺎﺩﻕ ﺑﻴﻨﻬﻢ‪ ،‬ﻭﺑﲔ ﲨﺎﻫﲑ ﺍﻷﻣﺔ؛ ﻷﻥ ﺃﻫﻮﺍﺀﻫﻢ ﻃﺎﻓﺤﺔ‪ ،‬ﻭﺷﻬﻮﺍ‪‬ﻢ ﺟﺎﳏﺔ‪ ،‬ﻻ ﻳﺆﲤﻨﻮﻥ ﻋﻠﻰ ﺩﻳﻦ‬
‫ﺍﷲ‪ ،‬ﻭﻻ ﺩﻧﻴﺎ ﺍﻟﻨﺎﺱ")‪ ،(360‬ﻭﻛﺎﻥ ﻭﺻﻮﳍﻢ ﺇﱃ ﻣﻨﺼﺐ ﺍﳊﻜﻢ‪ ،‬ﻭﺗﻮﱄ ﺷﺆﻭﻥ ﺍﳌﺴﻠﻤﲔ ‪-‬ﻛﻤﺎ ﻳﺮﻯ‬
‫ﺍﻟﻐﺰﺍﱄ‪ -‬ﺇﻳﺬﺍﻧﺎ ﺑﻔﺴﺎﺩ ﺳﻴﺎﺳﻲ ﺭﻫﻴﺐ؛ ﻷﻧﻪ ﺍﻗﺘﺮﻥ ﺑﺎﳌﺨﺎﻟﻔﺎﺕ ﺍﻟﺪﻳﻨﻴﺔ ﺍﻵﺗﻴﺔ‪:‬‬
‫ﺃﻭﻻ‪ -‬ﺇﳘﺎﻝ ﺍﻟﺸﻮﺭﻯ‪:‬‬
‫ﺇﻥ ﺇﳘﺎﻝ ﺍﻟﺸﻮﺭﻯ ﻛﺎﻥ ‪-‬ﰲ ﻧﻈﺮ ﺍﻟﻐﺰﺍﱄ‪ -‬ﺃﻭﱃ ﺍﳌﺨﺎﻟﻔﺎﺕ ﺍﻟﱵ ﻗﺎﻡ ‪‬ﺎ ﺍﳊﻜﺎﻡ ﺍﳌﺴﻠﻤﻮﻥ ﻓﻴﻤﺎ‬
‫ﺗﻼ ﻣﺮﺣﻠﺔ ﺍﳋﻼﻓﺔ ﺍﻟﺮﺍﺷﺪﺓ‪ .‬ﻓﻜﺎﻧﻮﺍ ﺑﺈﳘﺎﳍﻢ ﳍﺎ‪ ،‬ﻭﲣﻠﻴﻬﻢ ﻋﻦ ﺇﺭﺳﺎﺋﻬﺎ ﰲ ﺩﻋﺎﺋﻢ ﺣﻜﻤﻬﻢ ﻳﺘﻨﺼﻠﻮﻥ‬
‫ﻣﻦ ﺍﳊﻜﻢ ﺍﻟﺮﺷﻴﺪ‪ ،‬ﻭﻳﺘﺒﻨﻮﻥ ﺍﳊﻜﻢ ﺍﻟﻔﺎﺳﺪ‪ ،‬ﻭﺍﳌﺴﺘﺒﺪ‪.‬‬
‫ﻭﺍﻟﻐﺰﺍﱄ ﻳﺬﻫﺐ ﺇﱃ ﺃﻥ ﺍﻟﺸﻮﺭﻯ ﻭﺍﺟﺒﺔ‪ ،‬ﻭﺃ‪‬ﺎ ﻓﺮﻳﻀﺔ ﺷﺮﻋﻴﺔ‪ ،‬ﻭﻻ ﳎﺎﻝ ﻻﻋﺘﺒﺎﺭﻫﺎ ﻣﻌﻠﻤﺔ ﻛﻤﺎ ﻳﻘﺎﻝ‪:‬‬
‫"ﺍﻟﺸﻮﺭﻯ ﻣﻌﻠﻤﺔ ﻻ ﻣﻠﺰﻣﺔ"‪ ،‬ﺑﻞ ﺇﻧﻪ ﻳﻌﺎﺭﺽ ﺫﻟﻚ ﺑﺸﺪﺓ‪ ،‬ﻭﻳﺆﻛﺪ ﺃﻥ ﺍﳊﺎﻛﻢ ﻣﻄﺎﻟﺐ ﺑﺎﳌﺸﻮﺭﺓ‪،‬‬
‫ﻭﺇﻋﻤﺎﻝ ﺭﺃﻱ ﺃﻫﻞ ﺍﳋﱪﺓ‪ ،‬ﻧﻈﺮﺍ ﻟﻮﺟﻮﺩ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﱐ ﺍﻟﺼﺮﻳﺢ ﺍﳌﻮﺟﺐ ﳍﺎ‪ ،‬ﻭﻫﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪:‬‬
‫} ‪‬ﻭﺷ‪‬ﺎ ِﻭ ‪‬ﺭ ‪‬ﻫ ‪‬ﻢ ﻓِﻲ ﺍﹾﻟﹶﺄ ‪‬ﻣ ِﺮ{)‪ ،(361‬ﺇﺿﺎﻓﺔ ﺇﱃ ﺳﲑﺓ ﺍﻟﺮﺳﻮﻝ ‪ ε‬ﺍﻟﺬﻱ ﺃﺛﺮ ﻋﻨﻪ ﰲ ﻋﺪﺓ ﻣﻮﺍﻗﻒ)‪(362‬ﺍﺣﺘﺮﺍﻣﻪ‬
‫ﻟﻠﺸﻮﺭﻯ‪ ،‬ﻭﻧﺰﻭﻟﻪ ﻋﻠﻰ ﺣﻜﻤﻬﺎ ﻓﻴﻤﺎ ﻻ ﻭﺣﻲ ﻓﻴﻪ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺃﺛﺮ ﻛﺬﻟﻚ ﻋﻦ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ ﺍﻷﺭﺑﻊ‬
‫ﻣﻦ ﺑﻌﺪﻩ‪.‬‬
‫ﺃﻣﺎ ﻣﻦ ﺟﺎﺀ ﻓﻴﻤﺎ ﺑﻌﺪ‪ ،‬ﻭﺯﻋﻢ ﺃ‪‬ﺎ ﻏﲑ ﻣﻠﺰﻣﺔ؛ ﻓﺈﻧﻪ ﻣﺴﻲﺀ ﺍﻟﻔﻬﻢ ﳌﻌﲎ ﺍﻟﺸﻮﺭﻯ‪ ،‬ﻭﻣﺪﻋﻢ‬
‫ﻟﻠﺘﺤﻮﻝ ﺍﻟﺬﻱ ﻋﺮﻓﻪ ﺍﳊﻜﺎﻡ‪ ،‬ﻣﻦ ﺭﻋﺎﺓ ﺇﱃ ﻣﺴﺘﺒﺪﻳﻦ‪ ،‬ﻳﺄﺧﺬﻭﻥ ﺑﺮﺃﻳﻬﻢ ﺍﳌﻔﺮﺩ‪ ،‬ﻭﻳﺘﺨﻠﻮﻥ ﻋﻦ ﺍﻟﻨﺼﺢ‪،‬‬
‫ﻭﺍﳌﺸﻮﺭﺓ ﺍﻟﱵ ﻳﻘﺪﻣﻬﺎ ﳍﻢ ﻣﻦ ﻫﻢ ﺃﻫﻞ ﻹﺩﺭﺍﻙ ﺍﻷﻣﻮﺭ ﻋﻠﻰ ﺣﻘﻴﻘﺘﻬﺎ‪ ،‬ﻭﻳﺮﻓﻀﻮﻥ ﺃﻳﺔ ﻣﺸﺎﺭﻛﺔ ﳍﻢ ﰲ‬
‫ﺍﲣﺎﺫ ﺍﻟﻘﺮﺍﺭ‪ ،‬ﺧﻮﻓﺎ ﻋﻠﻰ ﻣﻨﺼﺒﻬﻢ‪ ،‬ﻭﺣﺮﺻﺎ ﻋﻠﻰ ﻣﻮﻗﻌﻬﻢ‪ .‬ﻓﺄﺻﺒﺢ ﺍﻟﻮﺍﻗﻊ ﺍﻟﺴﺎﺋﺪ ﰲ ﻇﻞ ﺣﻜﻤﻬﻢ‬
‫) ‪ (358‬اﻟﻤﺼﺪر اﻟﺴﺎﺑﻖ‪ ،‬اﻟﺼﻔﺤﺔ ﻧﻔﺴﻬﺎ‪.‬‬
‫) ‪ (359‬اﻟﺒﺨﺎري‪ :‬ﺻﺤﻴﺢ اﻟﺒﺨﺎري‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬آﺘﺎب‪ :‬اﻟﻌﻠﻢ‪ ،‬ﺑﺎب‪ :‬ﻣﻦ ﺳﺌﻞ ﻋﻠﻤﺎ وهﻮ ﻣﺸﺘﻐﻞ ﻓﻲ ﺣﺪﻳﺜﻪ ﻓﺄﺗﻢ اﻟﺤﺪﻳﺚ ﺛﻢ أﺟﺎب اﻟﺴﺎﺋﻞ‪ ،‬رﻗﻢ اﻟﺤﺪﻳﺚ‪ ،59 :‬ج‪،01 :‬‬
‫ص‪.37 :‬‬
‫) ‪ (360‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬هﻤﻮم داﻋﻴﺔ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.111 :‬‬
‫) ‪ (361‬ﺳﻮرة‪ :‬ﺁل ﻋﻤﺮان‪ ،‬اﻵﻳﺔ‪.159 :‬‬
‫) ‪ (362‬آﺎن اﻟﺮﺳﻮل ‪-‬ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‪ -‬ﻳﺴﺘﺸﻴﺮ أﺻﺤﺎﺑﻪ ﻓﻲ آﻞ اﻟﻘﻀﺎﻳﺎ اﻟﺴﻴﺎﺳﻴﺔ اﻟﺘﻲ ﺗﻌﺘﺮﺿﻬﻢ‪ ،‬وﻟﻢ ﻳﺮد ﻓﻴﻬﺎ وﺣﻲ‪ ،‬وﻣﻦ أﻣﺜﻠﺘﻬﺎ‪ :‬ﻣﺸﻮرﺗﻪ ﻟﻬﻢ ﻓﻲ ﻗﺮار‬
‫اﻟﺨﺮوج ﻟﻠﻘﺘﺎل ﻓﻲ ﻏﺰوة أﺣﺪ‪ ،‬وﻓﻲ ﺣﻔﺮ اﻟﺨﻨﺪق ﻓﻲ ﻏﺰوة اﻷﺣﺰاب‪...‬وﻏﻴﺮهﺎ ﻣﻦ اﻟﻘﻀﺎﻳﺎ‪.‬‬
‫"ﺑﻴﺌﺔ ﺧﺼﺒﺔ ﻟﻠﺮﻳﺎﺀ‪ ،‬ﻭﺍﳌﻠﻖ‪ ،‬ﻭﺍﻟﻌﺒﻮﺩﻳﺔ‪ ،‬ﻭﻭﺳﻴﻠﺔ ﻓﺬﺓ ﻟﺘﻜﺒﲑ ﺍﻟﺼﻐﺎﺭ‪ ،‬ﻭﺗﺼﻐﲑ ﺍﻟﻜﺒﺎﺭ‪ ،‬ﻭﻏﺒﻂ‬
‫ﺍﻟﻜﻔﺎﻳﺎﺕ‪ ،‬ﻭﺭﻓﻊ ﺍﻟﺘﻔﺎﻫﺎﺕ")‪.(363‬‬
‫ﻭﳌﺎ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﳌﻼﻣﺢ ﺍﻟﺴﻴﺌﺔ؛ ﻫﻲ ﺍﻟﻮﺍﻗﻊ ﺍﻟﻔﻌﻠﻲ ﺍﻟﺬﻱ ﲢﻴﺎ ﻓﻴﻪ ﺍﻟﺸﻌﻮﺏ ﺍﻹﺳﻼﻣﻴﺔ؛ ﻓﺈ‪‬ﺎ‬
‫ﺗﺴﺒﺒﺖ ﰲ ﺇﺻﺎﺑﺔ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﺑﺎﻟﺘﺨﻠﻒ ﺍﳊﻀﺎﺭﻱ‪ ،‬ﻧﻈﺮﺍ ﳌﺎ ﺗﻔﺮﺯﻩ ﻣﻦ ﺁﺛﺎﺭ‪ .‬ﻓﻬﻲ ﲢﺎﺭﺏ ﺍﻟﻌﻤﻞ‪،‬‬
‫ﻭﺍﻹﺗﻘﺎﻥ‪ ،‬ﻭﺍﻹﺑﺪﺍﻉ‪ ،‬ﻭﺗﻌﺎﺩﻱ ﺍﳉﺪ‪ ،‬ﻭﳕﻮ ﺍﳌﻮﺍﻫﺐ‪ ،‬ﻭﺍﳌﻠﻜﺎﺕ‪ ،‬ﻭﺗﺮﻓﺾ ﺍﻟﻨﻘﺪ‪ ،‬ﻭﺍﳌﻨﺎﻗﺸﺔ‪ ،‬ﻭﻛﻞ ﺫﻟﻚ‬
‫ﻳﻨﻄﻮﻱ ﲢﺖ ﻏﻴﺎﺏ ﺍﳊﺮﻳﺔ‪ ،‬ﻭﻣﺼﺎﺩﺭ‪‬ﺎ ﻣﻦ ﻃﺮﻑ ﺍﳊﻜﺎﻡ ﺍﳌﺴﺘﺒﺪﻳﻦ‪.‬‬
‫ﻟﺬﻟﻚ ﺃﻛﺪ ﺍﻟﻐﺰﺍﱄ ﻋﻠﻰ ﺿﺮﻭﺭﺓ ﺗﻮﻓﲑ ﺍﳊﺮﻳﺔ‪ ،‬ﻭﻣﻨﺤﻬﺎ ﻟﻠﺸﻌﻮﺏ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺑﻌﻮﺩﺓ ﺍﳊﻜﺎﻡ‬
‫ﺇﱃ ﺗﻌﺎﻟﻴﻢ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺇﺭﺳﺎﺋﻬﻢ ﳌﺒﺪﺃ ﺍﻟﺸﻮﺭﻯ ﻛﻘﺎﻋﺪﺓ ﻻ ﺣﻴﺎﺩ ﻋﻨﻬﺎ‪ ،‬ﰒ ﺑﻠﻮﺭﺓ ﻋﻼﻗﺘﻬﻢ ﺑﺮﻋﺎﻳﺎﻫﻢ ﰲ‬
‫ﳕﻂ ﻗﺎﺋﻢ "ﻋﻠﻰ ﺍﻟﺘﻨﺎﺻﺢ‪ ،‬ﻭﺍﻟﺘﻮﺍﺻﻲ ﺑﺎﳊﻖ‪ ،‬ﻭﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ‪ ،‬ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ‪ ،‬ﻭﺍﻟﺘﻌﺎﻭﻥ ﻋﻠﻰ‬
‫ﺍﳋﲑ‪ ،‬ﻭﺭﻓﺾ ﺍﻹﻋﺠﺎﺏ ﺑﺎﻟﺮﺃﻱ‪ ،‬ﻭﺍﻻﻓﺘﻴﺎﺕ ﻋﻠﻰ ﺍﳉﻤﺎﻋﺔ")‪ .(364‬ﻓﺈﻥ ﻫﻢ ﻗﺎﻣﻮﺍ ﺑﺬﻟﻚ‪ ،‬ﻭﺟﺴﺪﻭﻩ‬
‫ﰲ ﺃﳑﻬﻢ؛ ﻓﺈﻥ ﺍﳌﺆﻛﺪ ﻫﻮ ﺍﻧﻄﻼﻕ ﺍﳊﻀﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ ﳓﻮ ﳎﺪﻫﺎ ﺍﳌﺄﻣﻮﻝ‪ ،‬ﺑﻌﺪ ﺃﻥ ﻓﻌﻠﺖ ﺍﻟﻄﺎﻗﺎﺕ‪،‬‬
‫ﻭﺣﺮﺭﺕ ﺍﳌﻮﺍﻫﺐ ﺍﻟﱵ ﻃﺎﻝ ﻛﺒﺘﻬﺎ‪ ،‬ﻭﺗﻘﻴﻴﺪﻫﺎ ﰲ ﻇﻞ ﺍﻻﺳﺘﺒﺪﺍﺩ ﺍﻟﺴﻴﺎﺳﻲ‪ ،‬ﻭﺍﳊﻜﻢ ﺍﻟﻔﺮﺩﻱ‪ ،‬ﻭﺑﻌﺪ ﺃﻥ‬
‫ﺃﻋﻴﺪﺕ ﺍﻟﺸﻮﺭﻯ ﺇﱃ ﺃﺩﺍﺀ ﻭﻇﻴﻔﺘﻬﺎ‪ ،‬ﺑﺈﻧﺸﺎﺀ ﳎﺎﻟﺲ‪ ،‬ﻭﻣﺆﺳﺴﺎﺕ ﺟﺎﺩﺓ‪ ،‬ﻭﺿﺨﻤﺔ‪ ،‬ﻭﻣﻨﻈﻤﺔ ﳍﺎ‪ ،‬ﻻ‬
‫ﺗﻌﻮﺩ ﻓﺎﺋﺪ‪‬ﺎ ﻋﻠﻰ ﺩﻭﻟﺔ ﻣﻌﻴﻨﺔ‪ ،‬ﺑﻞ ﺗﻌﻢ ﻛﻞ ﺃﳓﺎﺀ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ -‬ﺍﻟﻌﺠﺰ ﺍﻹﺩﺍﺭﻱ‪:‬‬
‫ﻭﻳﻌﺘﱪﻩ ﺍﻟﻐﺰﺍﱄ ﺛﺎﱐ ﺍﳌﺨﺎﻟﻔﺎﺕ ﺍﻟﺪﻳﻨﻴﺔ ﺍﻟﱵ ﺍﻗﺘﺮﻧﺖ ﺑﺎﺧﺘﻴﺎﺭ ﺍﳊﻜﺎﻡ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪،‬‬
‫ﻭﻛﺎﻧﺖ ﻭﺭﺍﺀ ﺍﻷﺣﺪﺍﺙ ﺍﻟﺴﻴﺌﺔ ﺍﻟﻜﺜﲑﺓ ﺍﻟﱵ ﺣﻔﻞ ‪‬ﺎ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻛﺎﻧﺸﻄﺎﺭ ﺑﻌﺾ ﺍﻟﺪﻭﻳﻼﺕ‬
‫ﻋﻦ ﺍﻟﺪﻭﻟﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺇﻋﻼﻥ ﺑﻌﻀﻬﺎ ﺍﻟﻌﺪﺍﺀ ﳍﺎ‪ ،‬ﺧﺎﺻﺔ ﻣﺎ ﻣﻴﺰ ﺃﻭﺍﺧﺮ ﺍﳋﻼﻓﺔ ﺍﻟﻌﺒﺎﺳﻴﺔ‪.‬‬
‫ﻭﺍﻟﻌﺠﺰ ﺍﻹﺩﺍﺭﻱ ﰲ ﻧﻈﺮ ﺍﻟﻐﺰﺍﱄ؛ ﻫﻮ ﺿﻌﻒ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻭﻋﺪﻡ ﻗﺪﺭ‪‬ﺎ ﻋﻠﻰ ﺇﺩﺍﺭﺓ ﳐﺘﻠﻒ ﻧﻮﺍﺣﻲ‬
‫ﺍﳊﻴﺎﺓ ﻓﻴﻬﺎ‪ ،‬ﻧﺘﻴﺠﺔ ﻟﻔﻘﺪﺍ‪‬ﺎ ﻋﻮﺍﻣﻞ ﺍﻟﻘﻮﺓ‪ ،‬ﻭﺍﻟﺘﺤﻜﻢ‪ ،‬ﻭﺍﻟﺴﻴﻄﺮﺓ ﺍﳌﺮﻛﺰﻳﺔ ﻋﻠﻰ ﺷﱴ ﺍﳉﻮﺍﻧﺐ ﺍﳌﻨﺘﻤﻴﺔ‬
‫ﺇﱃ ﺣﺪﻭﺩﻫﺎ‪ .‬ﻭﻣﻦ ﺍﻷﻣﺜﻠﺔ ﺍﻟﱵ ﺃﻭﺭﺩﻫﺎ ﺍﻟﻐﺰﺍﱄ ﻋﻦ ﻫﺬﺍ ﺍﻟﻌﺠﺰ ﻗﺪﳝﺎ؛ ﻣﺎ ﺣﺪﺙ ﻋﻠﻰ ﻋﻬﺪ ﺍﻟﺪﻭﻟﺔ‬
‫ﺍﻟﻌﺒﺎﺳﻴﺔ‪ ،‬ﻓﻘﺪ ﻋﺠﺰﺕ ﻋﻦ ﺍﺳﺘﺮﺩﺍﺩ ﺍﳊﺠﺮ ﺍﻷﺳﻮﺩ ﺍﻟﺬﻱ ﺍﻧﺘﺰﻋﺘﻪ ﺩﻭﻟﺔ ﺍﻟﻘﺮﺍﻣﻄﺔ ﻣﻦ ﻣﻜﺎﻧﻪ‪ ،‬ﺑﻌﺪ ﺃﻥ‬
‫ﻓﺘﻜﺖ ﺑﻘﻮﺍﻓﻞ ﺍﳊﺠﻴﺞ ﻟﺴﻨﲔ ﻋﺪﻳﺪﺓ‪ ،‬ﻭﱂ ﺗﺘﻢ ﺇﻋﺎﺩﺓ ﺍﳊﺠﺮ ﺇﱃ ﻣﻜﺎﻧﻪ ﺇﻻ ﺑﺘﻔﺎﻫﻢ ﺑﲔ ﺍﻟﻘﺮﺍﻣﻄﺔ‪،‬‬
‫ﻭﺍﻟﻔﺎﻃﻤﻴﲔ)‪.(365‬‬
‫) ‪ (363‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻹﺳﻼم ﻓﻲ وﺟﻪ اﻟﺰﺣﻒ اﻷﺣﻤﺮ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.142-141 :‬‬
‫) ‪ (364‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻟﺪﻋﻮة اﻹﺳﻼﻣﻴﺔ ﺗﺴﺘﻘﺒﻞ ﻗﺮﻧﻬﺎ اﻟﺨﺎﻣﺲ ﻋﺸﺮ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.91 :‬‬
‫) ‪ (365‬أﻧﻈﺮ‪ :‬اﻟﻤﺼﺪر اﻟﺴﺎﺑﻖ‪ ،‬ص‪.91:‬‬
‫ﻭﻫﺬﺍ ﺍﻟﻌﺠﺰ‪-‬ﻛﻤﺎ ﻳﺬﻫﺐ ﺇﻟﻴﻪ ﺍﻟﻐﺰﺍﱄ‪ -‬ﺩﻟﻴﻞ ﻋﻠﻰ ﻓﻘﺪﺍﻥ ﺍﻟﺪﻭﻟﺔ ﻟﺰﻣﺎﻡ ﺍﻟﺴﻴﻄﺮﺓ‪ ،‬ﻭﺍﻟﺘﺤﻜﻢ‬
‫ﰲ ﳐﺘﻠﻒ ﺃﻗﺎﻟﻴﻤﻬﺎ‪ ،‬ﻧﻈﺮﺍ ﻟﺴﻮﺀ ﺍﻟﺴﻴﺎﺳﺔ ﺍﻹﺩﺍﺭﻳﺔ ﺍﻟﱵ ﺗﺘﺒﻌﻬﺎ ﰲ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﳐﺘﻠﻒ ﺍﻷﻣﻮﺭ‪ ،‬ﻭﺍﻟﻘﻀﺎﻳﺎ‪،‬‬
‫ﻭﺍﻟﻔﺠﻮﺓ ﺍﻟﻜﺒﲑﺓ ﺑﲔ ﺍﳊﺎﻛﻢ‪ ،‬ﻭﳎﺘﻤﻌﻪ‪ ،‬ﻭﺷﺆﻭﻥ ﺭﻋﻴﺘﻪ‪ ،‬ﻓﻬﻮ ﻣﻨﻬﻤﻚ ﺑﺸﺆﻭﻧﻪ ﺍﳋﺎﺻﺔ‪ ،‬ﻏﺎﺭﻕ ﰲ‬
‫ﺃﻣﻮﺭﻩ ﺍﻟﺬﺍﺗﻴﺔ‪ .‬ﺃﻣﺎ ﺍﻟﺮﻋﻴﺔ ﻓﺸﺄ‪‬ﺎ ﻻ ﻳﻌﻨﻴﻪ‪ ،‬ﻭﺃﻣﺮﻫﺎ ﻻ ﻳﻬﻤﻪ‪.‬‬
‫ﺇﻥ ﻫﺬﺍ ﺍﻟﻌﺠﺰ ﺍﻹﺩﺍﺭﻱ ﺍﻟﺬﻱ ﻳﻀﺮﺏ ﲜﺬﻭﺭﻩ ﰲ ﺃﻋﻤﺎﻕ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻻ ﻳﺰﺍﻝ ﻗﺎﺋﻤﺎ‬
‫ﺇﱃ ﻳﻮﻣﻨﺎ ﻫﺬﺍ‪ ،‬ﻭﳚﺪ ﺭﻭﺍﺟﺎ ﻛﺒﲑﺍ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﻟﻜﻨﻪ ﺃﻧﻜﻰ ﳑﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﺳﺎﺑﻘﺎ‪ .‬ﻭﻟﺬﻟﻚ ﻓﺈﻥ‬
‫ﺍﻟﻐﺰﺍﱄ ﻳﻌﺘﱪﻩ ﺃﺣﺪ ﺃﺳﺒﺎﺏ ﲣﻠﻒ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﳛﻤﻠﻪ ‪-‬ﺭﻓﻘﺔ ﺿﻌﻒ ﺍﻹﻧﺘﺎﺝ‪ -‬ﻣﺴﺆﻭﻟﻴﺔ ﻛﺒﲑﺓ ﻓﻴﻤﺎ‬
‫ﳊﻖ ﺑﺎﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻣﻦ ﲣﻠﻒ‪ ،‬ﻭﺍﳓﻄﺎﻁ؛ ﺫﻟﻚ ﺃ‪‬ﻤﺎ "ﻣﺮﺿﺎﻥ ﻳﻮﺭﺛﺎﻥ ﺍﻟﺘﺨﻠﻒ ﺍﻟﺴﻴﺎﺳﻲ‪ ،‬ﻭﺍﻟﻔﺸﻞ‬
‫ﺍﻻﻗﺘﺼﺎﺩﻱ‪ ،‬ﺑﻞ ﳘﺎ ﻭﺭﺍﺀ ﺍﻟﺘﺨﻠﻒ ﺍﻹﻧﺴﺎﱐ ﺍﻟﺬﻱ ﻳﻮﺻﻢ ﺑﻪ ﺍﻟﻌﺎﱂ ﺍﻟﺜﺎﻟﺚ‪ ،‬ﻭﳛﺮﻣﻪ ﻛﻞ ﺗﻘﺪﻳﺮ")‪.(366‬‬
‫ﻭﻣﻦ ﻣﻈﺎﻫﺮ ﺍﻟﻌﺠﺰ ﺍﻹﺩﺍﺭﻱ ﺍﻟﻘﺎﺋﻤﺔ ﰲ ﻭﺍﻗﻌﻨﺎ ﺍﳊﺎﱄ‪ ،‬ﻭﺍﻟﱵ ﻛﺜﲑﺍ ﻣﺎ ﺃﺛﺎﺭﺕ ﻋﺠﺐ ﺍﻟﻐﺰﺍﱄ‪،‬‬
‫ﻭﺩﻫﺸﺘﻪ ﻣﺎ ﻗﺎﻝ ﻓﻴﻪ‪" :‬ﻫﺬﺍ ﻃﻠﺐ ﻹﻧﺴﺎﻥ ﻳﺸﻜﻮ ﺿﺮﺍ ﻧﺰﻝ ﺑﻪ‪ ،‬ﻟﻘﺪ ﲢﻮﻟﺖ ﺍﻟﻮﺭﻗﺔ ﺍﻟﻮﺍﺣﺪﺓ ﺇﱃ ﻣﻠﻒ‬
‫ﻛﺒﲑ‪ ،‬ﻭﻣﺎ ﺍﻧﻜﺸﻒ ﺿﺮ‪ ،‬ﻭﻻ ﲢﻘﻘﺖ ﻣﺼﻠﺤﺔ")‪ .(367‬ﻓﺈﻥ ﺍﻹﺩﺍﺭﺍﺕ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﺗﺸﻬﺪ ﲣﻠﻔﺎ‬
‫ﺭﻫﻴﺒﺎ‪ ،‬ﻭﻋﺠﺰﺍ ﻣﺮﻳﺒﺎ ﻋﻦ ﺃﺩﺍﺀ ﺧﺪﻣﺎ‪‬ﺎ‪ ،‬ﻭﺗﻘﺪﱘ ﺍﻟﻌﻮﻥ ﻟﻠﻤﺴﻠﻤﲔ‪ .‬ﻭﻫﻲ ﻭﺇﻥ ﺍﺳﺘﻘﺪﻣﺖ ﺑﻌﺾ ﺍﳌﻈﺎﻫﺮ‬
‫ﺍﻟﻐﺮﺑﻴﺔ ﺳﻴﻤﺎ ﰲ ﺑﺮﺍﻣﺞ ﺍﻟﺘﺴﻴﲑ‪ ،‬ﻭﺧﻄﻂ ﺍﻟﻌﻤﻞ؛ ﻓﺈ‪‬ﺎ ‪-‬ﻟﻸﺳﻒ‪ -‬ﺿﻌﻴﻔﺔ ﺍﻟﻔﻌﺎﻟﻴﺔ‪ ،‬ﻭﻗﻠﻴﻠﺔ ﺍﳌﺮﺩﻭﺩ‪،‬‬
‫ﻭﺍﺻﻄﻨﺎﻋﻬﺎ ﳌﺨﺘﻠﻒ ﻣﻈﺎﻫﺮ‪ ،‬ﻭﺃﺷﻜﺎﻝ ﺍﻟﺘﻌﺎﻣﻞ ﻻ ﻳﺰﻳﺪ ﺣﻘﻴﻘﺘﻬﺎ ﺍﻟﻌﺎﺟﺰﺓ ﺇﻻ ﺍﻧﻜﺸﺎﻓﺎ‪ ،‬ﻭﻭﺿﻮﺣﺎ ﺃﻣﺎﻡ‬
‫ﻗﺎﺻﺪﻳﻬﺎ‪.‬‬
‫ﺃﻣﺎ ﻋﻦ ﺍﻟﺴﺒﺐ ﺍﻟﺬﻱ ﺃﳊﻖ ﺑﺈﺩﺍﺭﺍﺕ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻫﺬﺍ ﺍﻟﻌﺠﺰ؛ ﻓﺈﻧﻪ ‪-‬ﻛﻤﺎ ﻳﺮﻯ ﺍﻟﻐﺰﺍﱄ‪-‬‬
‫ﻋﺎﺋﺪ ﺇﱃ ﻏﻔﻠﺔ ﺍﳊﻜﺎﻡ‪ ،‬ﻭﻋﺪﻡ ﻣﺘﺎﺑﻌﺘﻬﻢ ﻟﻜﻞ ﻣﺎ ﳚﺮﻱ ﺑﲔ ﺭﻋﺎﻳﺎﻫﻢ‪ ،‬ﻭﻣﺎ ﳛﺪﺙ ﰲ ﺃﻗﺎﻟﻴﻤﻬﻢ‪،‬‬
‫ﻭﺍﻧﺸﻐﺎﳍﻢ ﺑﺄﻣﻮﺭ ﺃﺧﺮﻯ ﺑﻌﻴﺪﺓ ﻛﻞ ﺍﻟﺒﻌﺪ ﻋﻦ ﺣﺎﺟﺎﺕ ﺍﻟﺸﻌﻮﺏ‪ ،‬ﻭﻣﺘﻄﻠﺒﺎ‪‬ﻢ‪ ،‬ﻭﻗﻀﺎﻳﺎﻫﻢ‪ .‬ﺇﻧﻪ‬
‫ﺍﻻﻧﻔﺼﺎﻝ ﺑﲔ ﺍﻟﻘﻴﺎﺩﺓ‪ ،‬ﻭﺍﳉﻤﺎﻫﲑ‪ ،‬ﺫﺍﻙ ﺍﻟﺬﻱ ﻭﻟﺪ ﺑﻌﺪ ﺍﻟﺸﻘﺔ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﻣﻊ ﻣﺮﻭﺭ ﺍﻟﻮﻗﺖ‪ :‬ﲢﻮﻝ ﻋﺪﻡ‬
‫ﺍﻛﺘﺮﺍﺙ ﺍﳊﻜﺎﻡ ﲟﺎ ﳛﺪﺙ ﰲ ﺩﻭﳍﻢ‪ ،‬ﻭﳎﺘﻤﻌﺎ‪‬ﻢ ﺇﱃ ﻋﺠﺰﻫﻢ ﻋﻦ ﺗﺪﺍﺭﻙ ﺃﻣﺮ ﻣﺎ‪ ،‬ﺃﻭ ﺣﻞ ﻗﻀﻴﺔ ﻣﺎ‪،‬‬
‫ﺣﲔ ﻳﺼﺎﺩﻓﻬﻢ ﺍﻟﻌﻠﻢ ﲝﺪﻭﺛﻬﺎ‪.‬‬
‫ﺛﺎﻟﺜﺎ‪ -‬ﻓﻘﺪﺍﻥ ﺍﻷﺟﻬﺰﺓ ﺍﳌﺴﺆﻭﻟﺔ ﻋﻦ ﺍﻟﺪﻋﻮﺓ ﰲ ﺍﻟﺪﺍﺧﻞ ﻭﺍﳋﺎﺭﺝ‪:‬‬
‫ﻳﺮﻯ ﺍﻟﻐﺰﺍﱄ؛ ﺃﻥ ﺍﻟﺪﻭﻟﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﱵ ﺍﻧﻄﻠﻘﺖ ﻋﻠﻰ ﺃﺳﺎﺱ ﺍﻹﺳﻼﻡ‪ ،‬ﻭ‪‬ﻀﺖ ﺑﺮﺳﺎﻟﺘﻪ‪،‬‬
‫ﻓﺎﺯﺩﻫﺮﺕ ﺣﻀﺎﺭ‪‬ﺎ‪ ،‬ﻭﺍﻣﺘﺪﺕ ﺣﱴ ﺑﻠﻐﺖ ﻣﺸﺎﺭﻕ ﺍﻷﺭﺽ‪ ،‬ﻭﻣﻐﺎﺭ‪‬ﺎ‪ ،‬ﻛﺎﻥ ﺑﺪﻫﻴﺎ ﺃﻥ ﺗﻀﻢ "ﺍﻷﺩﺍﺓ‬
‫) ‪ (366‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻟﺤﻖ اﻟﻤﺮ‪) ،‬اﻟﺠﺰاﺋﺮ‪ ،‬دار اﻟﻤﻌﺮﻓﺔ‪ ،‬د‪.‬ط‪ ،‬د‪.‬ت( ص‪.133 :‬‬
‫) ‪ (367‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ‪ ،‬ص‪.134 :‬‬
‫ﺍﻟﱵ ﺗﺮﻗﺐ ﺳﲑ ﺍﻟﺪﻋﻮﺓ ﰲ ﺍﳋﺎﺭﺝ‪ ،‬ﻭﺗﺸﺮﻑ ﻋﻠﻰ ﻛﻴﺎ‪‬ﺎ ﰲ ﺍﻟﺪﺍﺧﻞ‪ ،‬ﻭﺃﻥ ﻳﻜﻮﻥ ﻫﻨﺎﻙ ﺭﺻﺪ ﻳﻘﻆ‬
‫ﻟﻸﺭﺑﺎﺡ‪ ،‬ﻭﺍﳋﺴﺎﺋﺮ‪ ،‬ﻭﺍﻻﻧﺘﺼﺎﺭﺍﺕ‪ ،‬ﻭﺍﳍﺰﺍﺋﻢ")‪ .(368‬ﻟﻜﻦ ﺍﻟﺬﻱ ﺣﺪﺙ ﻫﻮ ﻏﻴﺎﺏ ﺍﻷﺟﻬﺰﺓ ﺍﳌﺴﺆﻭﻟﺔ‬
‫ﻋﻦ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺳﻮﺍﺀ ﺩﺍﺧﻞ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺃﻭ ﺧﺎﺭﺟﻪ‪ .‬ﻓﻘﺪ ﻛﺎﻥ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻗﻀﺎﻳﺎﻩ‬
‫ﺍﳌﺨﺘﻠﻔﺔ)‪(369‬ﺁﺧﺮ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﺗﺴﺘﺮﻋﻲ ﺍﻫﺘﻤﺎﻡ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﳌﺎ ﻛﺎﻥ ﺯﻣﺎﻡ ﺃﻣﺮ ﻛﻬﺬﺍ ﰲ ﻳﺪ ﺻﻨﻔﲔ ﻣﻦ‬
‫ﺃﺑﻨﺎﺀ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﳘﺎ‪ :‬ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻭﺍﳊﻜﺎﻡ؛ ﻓﺈﻥ ﺍﳉﻔﻮﺓ ﺍﻟﻜﺒﲑﺓ ﺍﻟﱵ ﻧﺸﺄﺕ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﺃﻱ ﺑﲔ ﺍﻟﻌﻠﻢ‪،‬‬
‫ﻭﺍﳊﻜﻢ ﻛﺎﻧﺖ ﻛﻔﻴﻠﺔ ﺑﺄﻥ ﺗﺼﺮﻑ ﻛﻠﻴﻬﻤﺎ ﺇﱃ ﻗﻀﺎﻳﺎ ﺟﺎﻧﺒﻴﺔ‪ ،‬ﻭﺇﻥ ﺑﺪﺍ ﰲ ﺃﺣﻴﺎﻥ ﺍﻫﺘﻤﺎﻡ ﺍﻟﻌﻠﻤﺎﺀ‬
‫ﺑﺒﻌﺾ ﺍﻟﻘﻀﺎﻳﺎ ﺍﳌﺘﻌﻠﻘﺔ ﲟﺴﺎﺭ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻭﺿﻊ ﺃﻣﺘﻪ‪ ،‬ﻭﻣﻮﻗﻒ ﺃﻋﺪﺍﺋﻪ ﻣﻨﻪ؛ ﻓﺈﻥ "ﺍﳊﻜﺎﻡ ﻛﺎﻧﻮﺍ ﰲ ﻭﺍﺩ‬
‫ﺁﺧﺮ‪ ،‬ﻭﻟﻌﻠﻬﻢ ﺁﺧﺮ ﻣﻦ ﻳﻌﻠﻢ‪ ،‬ﻭﻳﺘﺤﺮﻙ")‪.(370‬‬
‫ﻭﺍﻷﻛﻴﺪ ﺃﻥ ﻫﺬﺍ ﺍﻟﻮﺿﻊ ﺧﻠﻒ ﺁﺛﺎﺭﺍ ﻭﺧﻴﻤﺔ ﻋﻠﻰ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ؛ ﻓﺈﻥ ﻏﻴﺎﺏ ﻫﺬﻩ ﺍﻷﺟﻬﺰﺓ‬
‫ﺣﺎﻝ ﺩﻭﻥ ﺇﺩﺭﺍﻙ ﺍﻷﺳﺒﺎﺏ ﺍﻟﻜﺎﻣﻨﺔ ﻭﺭﺍﺀ ﺍﻣﺘﺪﺍﺩ‪ ،‬ﺃﻭ ﺍﻧﻜﻤﺎﺵ ﺍﻟﺪﻭﻟﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﻋﻠﻞ ﺳﻘﻮﻁ‬
‫ﻋﻮﺍﺻﻢ ﺇﺳﻼﻣﻴﺔ‪ ،‬ﺑﻌﺪ ﺃﻥ ﺍﺯﺩﻫﺮﺕ ‪‬ﺎ ﺍﳊﻴﺎﺓ‪ ،‬ﻭﺃﻳﻨﻌﺖ ﺑﲔ ﺭﺑﻮﻋﻬﺎ ﺍﳊﻀﺎﺭﺓ ﳊﻘﺐ ﺯﻣﻨﻴﺔ ﻃﻮﻳﻠﺔ‪ .‬ﻭﰲ‬
‫ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﳝﻀﻲ ﻓﻴﻪ ﺍﻟﻐﺮﺏ ﺿﻤﻦ ﺧﻄﻄﻪ ﻟﻺﺟﻬﺎﺯ ﻋﻠﻰ ﺍﻹﺳﻼﻡ؛ ﻳﺒﺪﻭ ﺍﳊﻜﺎﻡ ﺍﳌﺴﻠﻤﻮﻥ‪ ،‬ﻭﻫﻢ‬
‫ﳛﺎﻭﻟﻮﻥ ﺍﻻﺑﺘﻌﺎﺩ ﻗﺪﺭ ﺍﳌﺴﺘﻄﺎﻉ ﻋﻦ ﺇﺑﺮﺍﺯ ﻫﻮﻳﺘﻬﻢ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﻳﺴﻌﻮﻥ ﺇﱃ ﺇﺧﻔﺎﺀ ﺍﻧﺘﻤﺎﺋﻬﻢ ﺇﻟﻴﻪ‪.‬‬
‫ﻓﻜﻴﻒ ﺗﺮﺗﻘﺐ ﻣﻨﻬﻢ ﺍﻟﺸﻌﻮﺏ ﻧﺼﺮﺓ ﻟﻺﺳﻼﻡ‪ ،‬ﻭﻗﻀﺎﻳﺎﻩ ﺍﳌﺼﲑﻳﺔ‪ ،‬ﻭﻫﻢ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﻣﻦ ﺍﻟﺘﻨﺼﻞ‬
‫ﻣﻨﻪ؟‬
‫ﺇﻥ ﺍﻟﺬﻱ ﺣﺪﺙ ﺑﺴﺒﺐ ﺗﻮﱄ ﻫﺆﻻﺀ ﺍﳊﻜﺎﻡ ﻗﻴﺎﺩﺓ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ؛ ﻫﻮ ﺗﻌﺮﺽ ﺍﻟﺪﻋﻮﺓ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﻹﺷﻜﺎﻟﻴﺎﺕ ﻋﺪﻳﺪﺓ‪ ،‬ﻭﲢﺪﻳﺎﺕ ﻛﺜﲑﺓ ﻇﻬﺮﺕ ﻣﻨﺬ ﺯﻣﻦ ﺑﻌﻴﺪ‪ ،‬ﻭﺑﻌﻀﻬﺎ ﻻ ﻳﺰﺍﻝ ﻗﺎﺋﻤﺎ ﺇﱃ‬
‫ﻳﻮﻣﻨﺎ ﻫﺬﺍ‪ .‬ﻭﻫﺬﻩ ﺍﻟﺘﺤﺪﻳﺎﺕ ﺷﻜﻠﺖ ﰲ ﳎﻤﻠﻬﺎ ‪-‬ﻛﻤﺎ ﻳﺮﻯ ﺍﻟﻐﺰﺍﱄ‪ -‬ﺃﺣﺪ ﺃﺳﺒﺎﺏ ﺍﻟﺘﺨﻠﻒ‬
‫ﺍﳊﻀﺎﺭﻱ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﻫﻲ ﺗﺘﻤﺜﻞ ﻓﻴﻤﺎ ﻳﺄﰐ‪:‬‬
‫‪ -1‬ﻫﺆﻻﺀ ﺍﳊﻜﺎﻡ ﱂ ﻳﻜﻮﻧﻮﺍ ﻛﺴﺎﺑﻘﻴﻬﻢ ‪-‬ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ‪ -‬ﻳﺪﺭﻛﻮﻥ ﻋﺎﳌﻴﺔ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻹﺳﻼﻣﻴﺔ‪،‬‬
‫ﻭﳍﺬﺍ ﻓﺈ‪‬ﻢ ﱂ ﻳﺮﲰﻮﺍ ﺧﻄﺔ ﻭﺍﺿﺤﺔ ﻣﻌﻘﻮﻟﺔ ﻟﻨﺸﺮ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﱂ ﻳﻬﺘﻤﻮﺍ ﺑﺘﻜﻮﻳﻦ ﺍﻟﺪﻋﺎﺓ ﺍﳊﺎﻣﻠﲔ‬
‫ﻟﺘﻌﺎﻟﻴﻢ ﺍﻹﺳﻼﻡ ﳌﻦ ﳚﻬﻠﻬﺎ ﻣﻦ ﺷﻌﻮﺏ ﺍﻷﺭﺽ ﺍﻷﺧﺮﻯ‪.‬‬
‫‪ -2‬ﺍﻟﺜﻘﺎﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺩﺍﺧﻞ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﱂ ﲢﻆ ﺑﺘﻨﻘﻴﺔ ﺍﳉﻮ ﺍﻟﻌﻠﻤﻲ‪ ،‬ﻭﺍﻟﺪﻳﲏ ﻣﻦ ﺧﺮﺍﻓﺎﺕ ﻛﺜﲑﺓ‬
‫ﺷﺎﻧﺘﻪ‪ ،‬ﻭﺃﺯﺭﺕ ﺑﻪ؛ ﻷﻥ ﺍﳊﻜﺎﻡ ﻟﻴﺴﻮﺍ ﻓﻘﻴﻬﲔ‪ ،‬ﻭﻻ ﻭﺍﺳﻌﻲ ﺍﻹﻃﻼﻉ‪.‬‬
‫) ‪ (368‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻟﺪﻋﻮة اﻹﺳﻼﻣﻴﺔ ﺗﺴﺘﻘﺒﻞ ﻗﺮﻧﻬﺎ اﻟﺨﺎﻣﺲ ﻋﺸﺮ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.91 :‬‬
‫) ‪ (369‬ﻣﻦ هﺬﻩ اﻟﻘﻀﺎﻳﺎ‪ :‬اﻧﻜﻤﺎش اﻹﺳﻼم ﻋﻦ ﻣﻨﺎﻃﻖ ﻣﻌﻴﻨﺔ آﺎﻷﻧﺪﻟﺲ‪ ،‬وﻗﻀﻴﺔ اﻟﺘﻨﺼﻴﺮ اﻟﺘﻲ ﺗﻬﺪد ﻣﻨﺎﻃﻖ ﻋﺪﻳﺪة ﻣﻦ اﻟﻌﺎﻟﻢ اﻹﺳﻼﻣﻲ‪ ،‬ﺧﺎﺻﺔ إﻓﺮﻳﻘﻴﺎ ﺑﺎﻋﺘﺒﺎرهﺎ اﻟﻘﺎرة‬
‫اﻹﺳﻼﻣﻴﺔ ‪-‬ﻣﻦ ﺣﻴﺚ اﻟﻌﺪد‪.-‬‬
‫) ‪ (370‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ‪ ،‬ص‪.92 :‬‬
‫‪ -3‬ﻗﺼﻮﺭ ﻫﺆﻻﺀ ﺍﳊﻜﺎﻡ ﺗﺒﻌﻪ ﺫﻫﻮﻝ ﻏﺮﻳﺐ ﻋﻦ ﻣﻌﺮﻓﺔ ﺍﻟﻘﻮﻯ ﺍﳌﻨﺎﻭﺋﺔ ﻟﻺﺳﻼﻡ‪ ،‬ﻭﺍﻟﺘﻐﲑﺍﺕ ﺍﳍﺎﺋﻠﺔ‬
‫ﺍﻟﱵ ﻧﻘﻠﺘﻬﺎ ﻣﻦ ﻃﻮﺭ ﺇﱃ ﻃﻮﺭ‪ ،‬ﻭﺳﺒﺐ ﺫﻟﻚ ﻫﻮ ﺃﻥ‪:‬‬
‫ﺃ‪ -‬ﺍﻧﺘﺼﺎﺭﺍﺕ ﺍﳌﺴﻠﻤﲔ ﻋﻠﻰ ﺃﻋﺪﺍﺋﻬﻢ‪ ،‬ﻛﺎﻧﺖ ﺗﻮﻫﻢ ﺍﳊﻜﺎﻡ ﺑﺄﻥ ﺍﻟﺪﻧﻴﺎ ﺩﺍﻧﺖ ﳍﻢ ﺇﱃ ﺍﻷﺑﺪ‪.‬‬
‫ﺏ‪ -‬ﺍﳌﻨﺎﻭﺷﺎﺕ ﺍﻟﻮﺍﻗﻌﺔ ﻋﻠﻰ ﺍﳊﺪﻭﺩ‪ ،‬ﻛﺎﻧﺖ ﲣﺪﻉ ﺍﳊﻜﺎﻡ ﻋﻤﺎ ﻭﺭﺍﺀﻫﺎ‪.‬‬
‫‪ -4‬ﻧﺘﻴﺠﺔ ﻟﻼﻧﺘﺼﺎﺭﺍﺕ ﺍﻟﻜﺜﲑﺓ ﺍﻧﻔﺘﺢ ﺑﺎﺏ ﺍﻟﺘﻨﻌﻢ ﻋﻠﻰ ﻣﺼﺮﺍﻋﻴﻪ‪ ،‬ﻛﻤﺎ ﺍﻧﻔﺘﺢ ﺑﺎﺏ ﺍﻟﺜﺮﺛﺮﺓ ﰲ ﺃﺣﻜﺎﻡ‬
‫ﺍﻟﻌﻘﺎﺋﺪ‪ ،‬ﻭﺍﻟﻌﺒﺎﺩﺍﺕ‪ ،‬ﻓﺎﻋﺘﻠﺖ ﺷﺆﻭﻥ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺍﻟﺪﻧﻴﺎ ﺑﺪﺍﻫﺔ‪.‬‬
‫‪ -5‬ﻛﺎﻥ ﺫﻟﻚ ﻣﺘﻴﺤﺎ ﺍﻟﻔﺮﺻﺔ ﻟﻠﺘﺘﺎﺭ‪ ،‬ﻭﺍﻟﺼﻠﻴﺒﻴﲔ ﺍﻟﺬﻳﻦ ﻣﺰﻗﻮﺍ ﺍﻟﺪﻭﻟﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺷﺮ ﳑﺰﻕ)‪.(371‬‬
‫ﺇﻥ ﻫﺬﻩ ﺍﻹﺷﻜﺎﻟﻴﺎﺕ ﺍﳌﺘﺮﺗﺒﺔ ‪-‬ﰲ ﳎﻤﻠﻬﺎ‪ -‬ﻋﻦ ﻗﺼﻮﺭ ﺍﳊﻜﺎﻡ ﲡﺎﻩ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺭﺳﺎﻟﺘﻪ‪ ،‬ﻭﻋﺪﻡ‬
‫ﺇﻛﻤﺎﻝ ﺍﳌﺸﻮﺍﺭ ﺍﻟﺬﻱ ﺑﺪﺃﻩ ﺳﻠﻔﻬﻢ ‪-‬ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻭﻥ‪-‬؛ ﻛﺎﻥ ﻣﻦ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﳔﺮﺕ ﻛﻴﺎﻥ ﺍﻟﺪﻋﻮﺓ‬
‫ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺳﺎﳘﺖ ﰲ ﲣﻠﻒ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺧﺎﺻﺔ ﰲ ﺟﺎﻧﱯ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺍﻻﻣﺘﺪﺍﺩ‬
‫ﺍﳉﻐﺮﺍﰲ ﻟﻠﺮﻗﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ .‬ﻭﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺍﻣﺘﺪﺍﺩ ﻫﺬﺍ ﺍﻟﺴﺒﺐ ﰲ ﻋﻤﻖ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻹﺳﻼﻣﻲ؛ ﺇﻻ ﺃﻧﻪ‬
‫ﻻ ﻳﺰﺍﻝ ﻣﻨﺘﺸﺮﺍ ﺑﲔ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻷﻗﻄﺎﺭ ﺍﻹﺳﻼﻣﻴﺔ‪ .‬ﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ ﻳﻄﺮﺡ ﺑﺈﳊﺎﺡ ﻗﻀﻴﺔ‪ :‬ﻋﺎﳌﻴﺔ ﺍﻹﺳﻼﻡ‪،‬‬
‫ﻭﻳﺆﻛﺪ ﲜﺪﻳﺔ ﺿﺮﻭﺭﺓ ﺗﺪﻋﻴﻤﻬﺎ ﺑﺄﺟﻬﺰﺓ ﺩﻋﻮﻳﺔ ﺿﺨﻤﺔ ﻭﻓﻌﺎﻟﺔ‪ ،‬ﺩﺍﺧﻠﻴﺔ ﻭﺧﺎﺭﺟﻴﺔ ﻛﻲ ﺗﺘﺒﲎ ﺇﻋﺎﺩﺓ‬
‫ﺇﺣﻴﺎﺀ ﺍﻻﻫﺘﻤﺎﻡ ﺑﻘﻀﺎﻳﺎ ﺍﻹﺳﻼﻡ ﺍﶈﺪﺩﺓ ﳌﺼﲑ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬
‫ﺭﺍﺑﻌﺎ‪ -‬ﺇﺧﻔﺎﺀ ﺍﳋﻴﺎﻧﺔ ﻭﺍﳌﺮﻭﻕ ﲢﺖ ﺳﺘﺎﺭ ﺍﻟﻔﺮﻕ ﺍﻟﺪﻳﻨﻴﺔ‪:‬‬
‫ﰲ ﺍﳌﺨﺎﻟﻔﺔ ﺍﻟﺪﻳﻨﻴﺔ ﺍﻷﺧﲑﺓ‪ ،‬ﻳﺘﺤﺪﺙ ﺍﻟﻐﺰﺍﱄ ﻋﻤﺎ ﺷﻬﺪﻩ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻹﺳﻼﻣﻲ ﻣﻦ ﻣﻮﺍﻗﻒ ﺳﻴﺌﺔ‬
‫ﰲ ﻇﻞ ﺣﻜﺎﻡ ﻗﺎﺻﺮﻳﻦ‪ .‬ﻓﺈﻥ ﻏﻔﻠﺘﻬﻢ ﻋﻤﺎ ﳚﺮﻱ ﰲ ﳎﺘﻤﻌﺎ‪‬ﻢ‪ ،‬ﻭﻣﺎ ﺗﻀﻤﻪ ﺟﻨﺒﺎﺕ ﺃﳑﻬﻢ ﻣﻦ ﻓﺮﻕ‬
‫ﺩﻳﻨﻴﺔ ﳐﺘﻠﻔﺔ‪ ،‬ﻭﺍﻧﺘﻤﺎﺀﺍﺕ ﻋﻘﺪﻳﺔ ﻣﺘﻨﺎﻓﺮﺓ‪ ،‬ﻛﺎﻥ ﳎﺎﻻ ﺣﻴﻮﻳﺎ ﻟﻨﻤﻮ ﻫﺬﻩ ﺍﻟﻔﺮﻕ‪ ،‬ﻭﺇﺿﻤﺎﺭ ﺍﻟﺒﻌﺾ ﻣﻨﻬﺎ‬
‫ﺍﳋﻴﺎﻧﺔ‪ ،‬ﻭﺍﳌﺮﻭﻕ‪ ،‬ﻭﺗﺮﺑﺺ ﺍﻟﻔﺮﺹ ﺍﳌﻮﺍﺗﻴﺔ ﻟﻀﺮﺏ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻃﻌﻦ ﺃﻣﺘﻪ ﰲ ﻇﻬﺮﻫﺎ‪.‬‬
‫ﻭﻫﻮ ﻣﺎ ﲢﻘﻖ ﳍﺎ ﺣﲔ ﺗﻌﺮﺿﺖ ﺃﻏﻠﺐ ﺍﻟﺒﻠﺪﺍﻥ ﺍﻹﺳﻼﻣﻴﺔ ﻟﻠﻤﻮﺟﺔ ﺍﻻﺳﺘﻌﻤﺎﺭﻳﺔ ﺍﻟﻌﺎﺗﻴﺔ‪،‬‬
‫ﻓﺘﺤﺮﻛﺖ ﻫﺬﻩ ﺍﻟﻔﺮﻕ‪ ،‬ﻭﻣﻦ ﺃﳘﻬﺎ ﺍﻟﻘﺎﺩﻳﺎﻧﻴﺔ‪ ،‬ﻭﺍﻟﺒﻬﺎﺋﻴﺔ ﻟﺘﻘﺪﻡ ﻭﻻﺀﻫﺎ ﻟﻼﺳﺘﻌﻤﺎﺭ‪ ،‬ﻭﺗﻔﺼﺢ ﻋﻦ ﻋﺪﺍﺋﻬﺎ‬
‫ﻟﻺﺳﻼﻡ‪ ،‬ﻭﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺗﺴﺎﻋﺪ ﺍﻷﻋﺪﺍﺀ ﰲ ﻛﺴﺮ ﺷﻮﻛﺘﻬﻢ‪ ،‬ﻭﲢﻄﻴﻤﻬﻢ‪ ،‬ﻣﺴﺘﻐﻠﺔ ﻣﻌﺮﻓﺘﻬﺎ ﺍﻟﺪﻗﻴﻘﺔ‬
‫ﳌﺨﺘﻠﻒ ﻣﻜﻮﻧﺎﺕ‪ ،‬ﻭﺧﺒﺎﻳﺎ ﺍﻟﺘﺸﻜﻴﻠﺔ ﺍﻟﺪﺍﺧﻠﻴﺔ ﻟﻠﻌﺎﱂ‪ ،‬ﻭﺍﺠﻤﻟﺘﻤﻊ ﺍﻹﺳﻼﻣﻴﲔ‪ .‬ﺇﺿﺎﻓﺔ ﺇﱃ ﻧﺸﺮﻫﺎ ﻟﻠﻘﻼﻗﻞ‬
‫ﺑﲔ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻛﺄﻥ ﺗﺜﲑ ﺩﻋﻮﺓ ﻹﻟﻐﺎﺀ ﺍﳉﻬﺎﺩ‪ ،‬ﺃﻭ ﺃﻥ ﲢﻴﻂ ﻧﻔﺴﻬﺎ ﺑﺪﻭﺍﻣﺎﺕ ﻋﺮﻳﻀﺔ ﻟﻜﻲ ﻳﻨﺸﻐﻞ ‪‬ﺎ‬
‫ﺍﳌﺴﻠﻤﻮﻥ‪ ،‬ﻭﻳﺘﺮﻛﻮﺍ ﺍﻻﺳﺘﻌﻤﺎﺭ ﳝﻀﻲ ﻟﺸﺄﻧﻪ‪ ،‬ﻭﺍﻟﻐﺰﺍﱄ ﻳﺜﺒﺖ ﺃﻥ ﻫﺬﻩ ﺍﻟﻔﺮﻕ ﻛﺎﻧﺖ ﻣﻦ ﺇﻧﺸﺎﺀ‪،‬‬
‫) ‪ (371‬أﻧﻈﺮ‪ :‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﻣﻌﺮآﺔ اﻟﻤﺼﺤﻒ ﻓﻲ اﻟﻌﺎﻟﻢ اﻹﺳﻼﻣﻲ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.64/62 :‬‬
‫ﻭﺇﺷﺮﺍﻑ ﺍﻟﻘﻮﻯ ﺍﻻﺳﺘﻌﻤﺎﺭﻳﺔ ﺍﻟﻜﱪﻯ‪ ،‬ﺍﻟﱵ ﻋﻤﻠﺖ ﻋﻠﻰ ﻇﻬﻮﺭﻫﺎ‪ ،‬ﻭﻧﺸﺎﻃﻬﺎ ﻛﻲ ﲤﻬﺪ ﳍﺎ ﺍﻟﻄﺮﻳﻖ‪،‬‬
‫ﻭﺗﺴﻬﻞ ﻋﻠﻴﻬﺎ ﻣﻬﻤﺔ ﺍﻟﺴﻴﻄﺮﺓ ﺍﻟﺘﺎﻣﺔ ﻋﻠﻰ ﺑﻼﺩ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺷﻌﻮ‪‬ﻢ‪.‬‬
‫ﺇﻥ ﺍﻟﻐﺰﺍﱄ ﲪﻞ ﺍﳊﻜﺎﻡ ﺍﳌﺴﻠﻤﲔ ﻣﺴﺆﻭﻟﻴﺔ ﻛﺒﲑﺓ ﰲ ﻧﺸﺄﺓ ﻫﺬﻩ ﺍﻟﻔﺮﻕ؛ ﻷﻧﻪ ﻳﺮﻯ ﺃ‪‬ﻢ ﻟﻮ‬
‫ﻛﺎﻧﻮﺍ ﻣﻬﺘﻤﲔ ﲟﺎ ﳚﺮﻱ ﰲ ﺩﻭﳍﻢ‪ ،‬ﻟﻌﻠﻤﻮﺍ ‪‬ﺬﻩ ﺍﻟﻔﺮﻕ ﺍﻟﱵ ﻻ ﲤﺜﻞ ﺍﺧﺘﻼﻓﺎ ﻣﺬﻫﺒﻴﺎ‪ ،‬ﺃﻭ ﺳﻴﺎﺳﻴﺎ ﳝﻜﻦ‬
‫ﺍﻟﺘﻐﺎﺿﻲ ﻋﻨﻪ‪ ،‬ﻭﻟﻜﻨﻬﺎ ﲤﺜﻞ ﺍﻧﻘﺴﺎﻣﺎ ﻋﻦ ﺍﻹﺳﻼﻡ‪ ،‬ﻓﺒﻌﻀﻬﺎ ﺃﻟﻐﻰ ﻓﺮﻳﻀﺔ ﺍﳉﻬﺎﺩ ﻛﺎﻟﻘﺎﺩﻳﺎﻧﻴﺔ‪ ،‬ﻭﺑﻌﻀﻬﺎ‬
‫ﺭﺩﺩ ﻣﻘﻮﻻﺕ ﺍﳌﺎﺳﻮﻧﻴﺔ‪ ،‬ﻭﺭﻓﻊ ﺷﻌﺎﺭﺍ‪‬ﺎ ﻛﺎﻟﺒﻬﺎﺋﻴﺔ)‪ .(372‬ﻓﻜﻴﻒ ﻳﻌﻘﻞ ﺃﻥ ﺗﻨﻤﻮ‪ ،‬ﻭﺗﱪﺯ ﰲ ﺍﻟﻌﺎﱂ‬
‫ﺍﻹﺳﻼﻣﻲ ﻭﺍﳊﻜﺎﻡ ﰲ ﻏﻔﻠﺔ ﻣﻨﻬﺎ‪.‬‬
‫ﻭﳍﺬﺍ ﻗﺮﺭ ﺍﻟﻐﺰﺍﱄ؛ ﺃﻥ ﺃﻭﱃ ﺍﻟﻀﺮﻭﺭﺍﺕ ﻫﻲ "ﺃﻥ ﻧﺴﺘﺒﻌﺪ ﺍﺑﺘﺪﺍﺀ ﻣﻦ ﻧﻄﺎﻕ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ‪،‬‬
‫ﻫﺬﻩ ﺍﻟﻔﺮﻕ ﺍﻟﱵ ﺍﻧﺴﻠﺨﺖ ﺑﻨﺒﻮﺍ‪‬ﺎ‪ ،‬ﻭﺷﺎﺭﺍ‪‬ﺎ‪ ،‬ﻭﻣﺴﺎﻟﻜﻬﺎ‪ ،‬ﻭﺃﻣﺴﻰ ﺃﺗﺒﺎﻋﻬﺎ ﻣﻄﺎﻳﺎ ﻷﻋﺪﺍﺀ ﺍﻹﺳﻼﻡ ﰲ‬
‫ﺷﱴ ﺍﳌﻴﺎﺩﻳﻦ‪ ،‬ﻭﺫﻟﻚ ﻛﺎﻟﺒﻬﺎﺋﻴﺔ‪ ،‬ﻭﺍﻟﻘﺎﺩﻳﺎﻧﻴﺔ‪ ،‬ﻭﺍﻷﻏﺎﺧﺎﻧﻴﺔ‪ ،‬ﻭﻓﻴﻤﺎ ﻭﺭﺍﺀ ﺫﻟﻚ ﻻ ﳚﻮﺯ ﺃﻥ ﺗﺴﻤﻰ‬
‫ﺍﳌﺬﺍﻫﺐ ﺍﻟﻔﻘﻬﻴﺔ‪ ،‬ﺃﻭ ﺍﻻﺧﺘﻼﻓﺎﺕ ﺍﻟﺴﻴﺎﺳﻴﺔ ﻓﺮﻗﺎ ﺩﻳﻨﻴﺔ")‪.(373‬‬
‫ﺇﻥ ﻫﺬﻩ ﺍﳌﺨﺎﻟﻔﺎﺕ ﺍﻟﺪﻳﻨﻴﺔ‪ ،‬ﺍﻟﱵ ﺍﻗﺘﺮﻧﺖ ﺑﺘﻮﱄ ﺣﻜﺎﻡ ﻗﺎﺻﺮﻳﻦ ﻟﺴﺪﺓ ﺍﳊﻜﻢ ﰲ ﺃﺭﺟﺎﺀ ﺍﻟﻌﺎﱂ‬
‫ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻛﺎﻧﺖ ﺟﺪﻳﺮﺓ ﺑﺄﻥ ﺗﺴﻬﻢ ﰲ ﺗﻀﻌﻀﻊ ﺍﻟﻜﻴﺎﻥ ﺍﻟﺪﺍﺧﻠﻲ ﻟﻸﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭ‪‬ﻴﺊ ﺍﻷﺟﻮﺍﺀ‬
‫ﻟﺴﻘﻮﻃﻪ ﺃﻣﺎﻡ ﺃﻭﻝ ﻫﺠﻮﻡ ﻳﺘﻌﺮﺽ ﻟﻪ ﻣﻦ ﺍﳋﺎﺭﺝ‪ .‬ﻭﻫﻮ ﻣﺎ ﲢﻘﻖ ﻣﻊ ﻗﺪﻭﻡ ﺍﳉﻴﻮﺵ ﺍﻻﺳﺘﻌﻤﺎﺭﻳﺔ‪ ،‬ﺍﻟﱵ‬
‫ﱂ ﺗﻠﻖ ﺃﻣﺎﻣﻬﺎ ﺳﻮﻯ ﻋﺎﱂ ﻣﺜﻘﻞ ﺑﺎﻻﻧﻘﺴﺎﻣﺎﺕ‪ ،‬ﻭﺍﻟﻌﻠﻞ ﺍﻟﺪﺍﺧﻠﻴﺔ‪ ،‬ﻭﻣﻠﻲﺀ ﺑﺎﻟﺜﻐﺮﺍﺕ ﺍﻟﱵ ﻛﺎﻧﺖ ﻋﻮﻧﺎ‬
‫ﻟﻨﻔﺎﺫﻫﺎ ﺩﻭﻥ ﻛﺒﲑ ﻋﻨﺎﺀ‪ ،‬ﺃﻭ ﺷﺪﺓ ﺩﻓﺎﻉ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ‪ :‬ﺍﻷﺳﺒﺎﺏ ﺍﳋﺎﺭﺟﻴﺔ‬
‫ﺭﻏﻢ ﺇﳝﺎﻥ ﺍﻟﻐﺰﺍﱄ ﺍﻟﻜﺒﲑ؛ ﺑﺄﻥ ﺍﻷﺳﺒﺎﺏ ﺍﻟﺪﺍﺧﻠﻴﺔ ﺍﳌﻨﺒﻌﺜﺔ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺃﻧﻔﺴﻬﻢ ﲢﻤﻞ ﺍﻟﻮﺯﺭ‬
‫ﺍﻟﻜﺒﲑ ﰲ ﺍﻟﺘﺨﻠﻒ ﺍﻟﺮﻫﻴﺐ ﺍﻟﺬﻱ ﳊﻖ ‪‬ﻢ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻻ ﻳﻬﻤﻞ ﺇﺳﻬﺎﻡ ﺑﻌﺾ ﺍﻷﺳﺒﺎﺏ ﺍﳋﺎﺭﺟﻴﺔ‪ ،‬ﺍﻟﱵ‬
‫ﺳﻠﻄﺖ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﻭﺟﻬﺖ ﺷﺮﺍﻛﻬﺎ ﻹﺳﻘﺎﻃﻬﻢ ﰲ ﺑﺮﺍﺛﻦ ﺍﻟﺘﺨﻠﻒ‪ ،‬ﻭﻳﺮﻯ ﺃ‪‬ﺎ ﱂ ﺗﺘﻤﻜﻦ ﻣﻦ‬
‫ﻧﻔﺚ ﲰﻮﻣﻬﺎ‪ ،‬ﻭﺑﺴﻂ ﻧﻔﻮﺫﻫﺎ‪ ،‬ﺇﻻ ﺑﻌﺪ ﺃﻥ ‪‬ﻴﺄ ﳍﺎ ﺍﳉﻮ ﺍﻟﺪﺍﺧﻠﻲ‪ ،‬ﻭﻣﻬﺪﺕ ﺍﻟﺒﻴﺌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬
‫ﻻﺳﺘﻘﺒﺎﳍﻢ‪.‬‬
‫ﻭﺍﻷﺳﺒﺎﺏ ﺍﳋﺎﺭﺟﻴﺔ ﰲ ﻧﻈﺮ ﺍﻟﻐﺰﺍﱄ؛ ﻫﻲ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻷﺳﻠﺤﺔ ﺍﻟﱵ ﻭﺟﻬﺘﻬﺎ ﺇﻟﻴﻬﻢ ﻗﻮﻯ‬
‫ﺃﺟﻨﺒﻴﺔ ﻋﻨﻬﻢ‪ ،‬ﻭﺃﻃﺮﺍﻑ ﳐﺎﻟﻔﺔ ﳍﻢ ﰲ ﺍﻟﻌﻘﻴﺪﺓ‪ ،‬ﻭﺃﳕﺎﻁ ﺍﳊﻴﺎﺓ ﺍﻟﻔﻜﺮﻳﺔ‪ ،‬ﻭﺍﻷﺧﻼﻗﻴﺔ‪ ،‬ﺑﻐﻴﺔ ﺇﳊﺎﻕ ﺍﳍﻮﺍﻥ‬
‫‪‬ﻢ‪ ،‬ﻭﺇﺯﺍﺣﺘﻬﻢ ﻋﻦ ﻣﻨﺼﺐ ﺍﻟﺼﺪﺍﺭﺓ ﺍﳊﻀﺎﺭﻳﺔ‪ ،‬ﺍﻟﱵ ﻣﺎ ﺗﻮﻟﻮﻫﺎ ﺇﻻ ﳉﺪﺍﺭ‪‬ﻢ ‪‬ﺎ‪ ،‬ﻭﺃﻫﻠﻴﺘﻬﻢ ﳍﺎ‪.‬‬
‫) ‪ (372‬أﻧﻈﺮ‪ :‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬دﻓﺎع ﻋﻦ اﻟﻌﻘﻴﺪة واﻟﺸﺮﻳﻌﺔ ﺿﺪ ﻣﻄﺎﻋﻦ اﻟﻤﺴﺘﺸﺮﻗﻴﻦ‪) ،‬اﻟﻘﺎهﺮة‪ ،‬ﻧﻬﻀﺔ ﻣﺼﺮ‪ ،‬ط‪1999 ،03 :‬م( ص‪.211 /192 :‬‬
‫) ‪ (373‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ‪ ،‬ص‪.210 :‬‬
‫ﻭﻫﺬﻩ ﺍﻷﺳﻠﺤﺔ ﳚﻤﻠﻬﺎ ﺍﻟﻐﺰﺍﱄ ﰲ ﺍﻟﻌﺪﻭ ﺍﻟﻠﺪﻭﺩ ﻟﻠﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ؛ ﻭﻫﻮ ﺍﻻﺳﺘﻌﻤﺎﺭ‪ ،‬ﻟﻜﻨﻪ‬
‫ﻳﻔﺼﻠﻬﺎ ﺇﱃ ﳏﻮﺭﻳﻦ ﺑﺎﻟﻨﻈﺮ ﺇﱃ ﺍﻟﺸﻜﻞ ﺍﻟﺬﻱ ﺗﱪﺯ ﻓﻴﻪ‪ ،‬ﻭﺍﻟﻄﺒﻴﻌﺔ ﺍﻟﱵ ﲤﺎﺭﺳﻬﺎ ﰲ ﻋﺪﻭﺍ‪‬ﺎ ﻋﻠﻰ ﺍﻟﻌﺎﱂ‬
‫ﺍﻹﺳﻼﻣﻲ‪ .‬ﻭﻫﺬﺍﻥ ﺍﶈﻮﺭﺍﻥ ﳘﺎ‪ :‬ﺍﻻﺳﺘﻌﻤﺎﺭ ﺍﻟﻌﺴﻜﺮﻱ؛ ﻭﻫﻮ ﺯﺣﻒ ﺍﳉﻴﻮﺵ ﺍﻟﻐﺮﺑﻴﺔ ﻋﻠﻰ ﺃﻏﻠﺐ‬
‫ﺑﻠﺪﺍﻥ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻟﺘﺤﻘﻴﻖ ﺃﻫﺪﺍﻑ ﻋﺴﻜﺮﻳﺔ‪ ،‬ﺃﻭ ﺳﻴﺎﺳﻴﺔ‪ ،‬ﺃﻭ ﺍﻗﺘﺼﺎﺩﻳﺔ‪ .‬ﻭﺍﻻﺳﺘﻌﻤﺎﺭ ﺍﻟﺜﻘﺎﰲ؛‬
‫ﻭﻫﻮ ﻏﺰﻭ ﻓﻜﺮﻱ‪ ،‬ﻭﻋﻘﺪﻱ ﺠﻤﻟﺘﻤﻌﺎﺕ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﺑﻐﻴﺔ ﻧﻴﻞ ﺃﻫﺪﺍﻑ ﻣﻦ ﻧﻮﻉ ﺁﺧﺮ؛ ﻫﻲ ﺗﺸﻮﻳﻪ‬
‫ﻣﻌﺎﱂ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﳏﺎﻭﻟﺔ ﺻﺮﻓﻬﺎ ﻋﻤﺎ ﺗﻌﺘﻨﻘﻪ ﻣﻦ ﺩﻳﻦ‪ ،‬ﻭﻣﺒﺎﺩﺉ‪ ،‬ﻭﺃﺧﻼﻕ ﻟﺘﺘﺒﲎ ﺃﻓﻜﺎﺭﻫﺎ‬
‫ﻫﻲ‪ ،‬ﺃﻭ ﺃﻥ ﺗﺒﻘﻴﻬﺎ ﺧﺎﻭﻳﺔ ﺍﻟﻔﻜﺮ ﻣﻦ ﺃﻳﺔ ﻋﻘﻴﺪﺓ‪ ،‬ﺃﻭ ﻓﻜﺮﺓ‪ .‬ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺃﻫﺪﺍﻑ ﺃﺧﺮﻯ ﻗﺪ ﺗﺴﺎﻋﺪ‬
‫ﺍﻟﻐﺰﻭ ﺍﻟﻌﺴﻜﺮﻱ ﻋﻠﻰ ﺑﺴﻂ ﻧﻔﻮﺫﻩ ﰲ ﻣﻨﺎﻃﻖ ﻣﻌﻴﻨﺔ ﺑﺘﻬﻴﺌﺔ ﺍﳉﻮ ﻻﺳﺘﻘﺒﺎﻟﻪ‪.‬‬
‫ﺇﻥ ﺍﻟﻐﺰﺍﱄ ﻳﺬﻫﺐ ﺇﱃ ﺃﻥ ﻫﺬﺍ ﺍﻻﺳﺘﻌﻤﺎﺭ‪ ،‬ﻭﺇﻥ ﺍﺧﺘﻠﻔﺖ ﺃﳕﺎﻃﻪ؛ ﻓﺈﻥ ﻏﺎﻳﺎﺗﻪ‪ ،‬ﻭﺃﻫﺪﺍﻓﻪ ﻣﻮﺟﻬﺔ‬
‫ﺑﺪﻗﺔ ﻓﺎﺋﻘﺔ‪ ،‬ﻭﻋﻨﺎﻳﺔ ﻣﺮﻛﺰﺓ ﻟﻨﻴﻞ ﻣﻄﺎﻟﺐ ﻣﺸﺘﺮﻛﺔ؛ ﻫﻲ ﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﺍﻹﺳﻼﻡ‪ ،‬ﲟﺤﻮ ﻛﻞ ﺁﺛﺎﺭﻩ ﻣﻦ‬
‫ﺣﻴﺎﺓ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺍﺳﺘﻐﻼﻝ ﻛﻞ ﻣﺎ ﳚﺪﻭﻧﻪ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻣﻦ ﺛﺮﻭﺍﺕ‪ ،‬ﻭﺧﲑﺍﺕ ﳊﺴﺎ‪‬ﻢ‪.‬‬
‫ﻭﳍﺬﺍ ﺍﻟﺴﺒﺐ ﺃﻋﻠﻦ ﺍﻟﻐﺰﺍﱄ ﰲ ﻣﻮﺍﺿﻊ ﻛﺜﲑﺓ ﻋﻦ ﺗﺒﻨﻴﻪ ﺍﻟﺪﻓﺎﻉ ﻋﻦ ﺃﻣﺘﻪ‪ ،‬ﻭﺍﺳﺘﻤﺎﺗﺘﻪ ﰲ ﺭﺩ ﻫﺬﺍ‬
‫ﺍﻟﻌﺪﻭﺍﻥ ﺍﳌﺴﻠﻂ ﻋﻠﻰ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺍﳌﺴﻠﻤﲔ‪ .‬ﻓﻜﺎﻧﺖ ﺩﻋﻮﺗﻪ ﺻﺎﺭﺧﺔ ﺇﱃ ﺿﺮﻭﺭﺓ ﲣﻠﻴﺺ ﺍﻟﻌﺎﱂ‬
‫ﺍﻹﺳﻼﻣﻲ ﻣﻦ ﻫﺬﺍ ﺍﻻﺳﺘﻌﻤﺎﺭ ﺍﳊﺎﻗﺪ‪ ،‬ﻭﺇﺯﺍﻟﺔ ﻛﻞ ﺁﺛﺎﺭﻩ‪ ،‬ﻭﺭﻭﺍﺳﺒﻪ ﻣﻦ ﺣﻴﺎﺓ ﺍﳌﺴﻠﻤﲔ؛ ﻷﻥ ﺫﻟﻚ ﻫﻮ‬
‫ﺍﻟﻀﻤﺎﻥ ﺍﳌﻘﺪﻡ ﻟﺘﺤﻘﻴﻖ ﺍﻟﻮﺣﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺍﻟﱵ ﺳﻴﻨﻌﻢ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﰲ ﻇﻠﻬﺎ ﺑﺎﻟﺘﻔﻮﻕ ﺍﳊﻀﺎﺭﻱ‪.‬‬
‫ﻭﻓﻴﻤﺎ ﻳﻠﻲ ﺳﺄﺣﺎﻭﻝ ﻋﺮﺽ ﻧﻈﺮﺓ ﺍﻟﻐﺰﺍﱄ ﺇﱃ ﳏﻮﺭﻱ ﺍﻻﺳﺘﻌﻤﺎﺭ ﺍﻟﻌﺴﻜﺮﻱ‪ ،‬ﻭﺍﻟﺜﻘﺎﰲ‪ .‬ﻭﻛﻴﻒ ﺃﻧﻪ ﻳﺮﻯ‬
‫ﺇﺳﻬﺎﻣﻬﻤﺎ ﰲ ﺳﻘﻮﻁ ﺍﳊﻀﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻦ ﺟﻬﺔ‪ ،‬ﻭﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ ﻛﻴﻒ ﺃﻧﻪ ﻳﻨﺴﺐ ﻧﺸﺄ‪‬ﻤﺎ ﺇﱃ‬
‫ﻗﺮﻭﻥ ﻋﺪﻳﺪﺓ ﰲ ﺍﳌﺎﺿﻲ‪ ،‬ﺭﺍﻓﻀﺎ ﻛﻞ ﺇﻳﻬﺎﻡ ﺑﺄ‪‬ﻤﺎ ﻭﻟﺪﺍ ﻣﻊ ﻣﻴﻼﺩ ﺍﳍﺠﻤﺔ ﺍﻻﺳﺘﻌﻤﺎﺭﻳﺔ ﺍﻷﺧﲑﺓ)‪.(374‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ‪ :‬ﺍﻻﺳﺘﻌﻤﺎﺭ )ﺍﻟﻐﺰﻭ( ﺍﻟﻌﺴﻜﺮﻱ‬
‫ﻛﺎﻥ ﺣﺪﻳﺚ ﺍﻟﻐﺰﺍﱄ ﻋﻦ ﺍﻻﺳﺘﻌﻤﺎﺭ ﺣﺪﻳﺜﺎ ﻋﻦ ﺍﳍﺠﻤﺔ ﺍﻟﺸﺮﺳﺔ ﺍﻟﱵ ﺷﻨﺘﻬﺎ ﺍﻟﺪﻭﻝ ﺍﻷﻭﺭﻭﺑﻴﺔ‪،‬‬
‫ﻭﺍﻟﱵ ﲤﻜﻨﺖ ﲜﻴﻮﺷﻬﺎ‪ ،‬ﻭﻗﻮﺍ‪‬ﺎ‪ ،‬ﻭﺃﺳﻠﺤﺘﻬﺎ ﻣﻦ ﺇﺣﻜﺎﻡ ﻗﺒﻀﺘﻬﺎ ﻋﻠﻰ ﺃﻏﻠﺐ ﺍﻟﺒﻠﺪﺍﻥ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺑﺴﻂ‬
‫ﻫﻴﻤﻨﺘﻬﺎ ﻋﻠﻴﻬﺎ‪ ،‬ﺑﻌﺪ ﺃﻥ ﺍﻧﻔﺮﻁ ﻋﻘﺪ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﺑﺎﺗﺖ ﺃﻏﻠﺐ ﺃﺟﺰﺍﺋﻪ ﺗﺘﺮﻧﺢ ﲢﺖ ﺿﺮﺑﺎﺕ‬
‫ﺍﻟﺪﻭﻝ ﺍﻻﺳﺘﻌﻤﺎﺭﻳﺔ ﺍﻷﻭﺭﻭﺑﻴﺔ‪.‬‬
‫ﻟﻜﻦ ﺍﻻﺳﺘﻌﻤﺎﺭ ﺍﻟﻌﺴﻜﺮﻱ؛ ﻭﺇﻥ ﻇﻬﺮﺕ ﺑﺪﺍﻳﺘﻪ ﻣﻊ ﻫﺬﻩ ﺍﻟﻔﺘﺮﺓ ‪-‬ﻓﺘﺮﺓ ﺿﻌﻒ ﰒ ﺳﻘﻮﻁ‬
‫ﺍﳋﻼﻓﺔ ﺍﻟﻌﺜﻤﺎﻧﻴﺔ‪ -‬ﺇﻻ ﺃﻥ ﺟﺬﻭﺭﻫﺎ ‪-‬ﻛﻤﺎ ﻳﺆﻛﺪ ﺍﻟﻐﺰﺍﱄ‪ -‬ﲤﺘﺪ ﰲ ﺃﻋﻤﺎﻕ ﺍﻟﺘﺎﺭﻳﺦ‪ ،‬ﻭﺗﺘﺼﻞ ﺑﻔﺘﺮﺓ ﻓﺸﻞ‬
‫) ‪ (374‬اﻟﻬﺠﻤﺔ اﻻﺳﺘﻌﻤﺎرﻳﺔ اﻷﺧﻴﺮة آﺎﻧﺖ ﻣﻊ ﻣﺤﺎوﻟﺔ ﻧﺎﺑﻠﻴﻮن اﺣﺘﻼل ﻣﺼﺮ ﺳﻨﺔ ‪1798‬م‪ ،‬ﺛﻢ ﺗﺪﻋﻤﺖ ﺑﺎﺣﺘﻼل اﻟﺠﺰاﺋﺮ ﺳﻨﺔ ‪1830‬م‪ ،‬وﻣﺼﺮ ﺳﻨﺔ ‪1882‬م‪ ،‬ﻟﻴﺘﻮاﻟﻰ‬
‫ﺑﻌﺪ ذﻟﻚ اﺣﺘﻼل أﻏﻠﺐ اﻟﺒﻠﺪان اﻹﺳﻼﻣﻴﺔ‪.‬‬
‫ﺍﳊﺮﻭﺏ ﺍﻟﺼﻠﻴﺒﻴﺔ ﺍﻟﱵ ﻫﺎﲨﺖ ﺍﻟﺪﻭﻟﺔ ﺍﻹﺳﻼﻣﻴﺔ)‪" ،(375‬ﺑﻞ ﻣﻨﺬ ﺍﺻﻄﺪﻡ ﺍﻹﺳﻼﻡ ﺑﺎﻟﻨﺼﺮﺍﻧﻴﺔ‪ ،‬ﻭﺍﻧﺘﺼﺮ‬
‫ﻋﻠﻴﻬﺎ ﰲ ﺁﺳﻴﺎ‪ ،‬ﻭﺇﻓﺮﻳﻘﻴﺎ‪ ،‬ﻭﺃﺧﺬ ﻣﻨﻬﺎ ﺑﻼﺩﺍ ﻛﺜﲑﺓ ﻏﺪﺕ ﺟﺰﺀﺍ ﻣﻬﻤﺎ ﻣﻦ ﺩﺍﺭ ﺍﻹﺳﻼﻡ")‪.(376‬‬
‫ﻭﻗﺪ ﻛﺎﻥ ﻫﺬﺍ ﺍﻻﺳﺘﻌﻤﺎﺭ‪ ،‬ﺍﻟﺬﻱ ﺗﺰﻋﻤﺘﻪ ﺩﻭﻝ ﺃﻭﺭﻭﺑﻴﺔ ﻋﺪﻳﺪﺓ ﻳﻨﻀﻢ ﲢﺖ ﻟﻮﺍﺀﻳﻦ؛ ﺃﺣﺪﳘﺎ‬
‫ﻫﻮ ﻟﻮﺍﺀ ﺍﻟﺼﻠﻴﺒﻴﺔ‪ ،‬ﻭﰲ ﻛﻨﻔﻪ ﻓﺮﻧﺴﺎ‪ ،‬ﻭﺑﺮﻳﻄﺎﻧﻴﺎ‪ ،‬ﻭﻫﻮﻟﻨﺪﺍ‪ ،‬ﻭﺇﺳﺒﺎﻧﻴﺎ‪ ،‬ﻭﺍﻟﱪﺗﻐﺎﻝ‪ ،‬ﻭﺍﻵﺧﺮ ﻟﻮﺍﺀ ﺍﻹﳊﺎﺩ‪،‬‬
‫ﻭﻫﻮ ﳑﺜﻞ ﺑﺮﻭﺳﻴﺎ ‪-‬ﺍﻻﲢﺎﺩ ﺍﻟﺴﻮﻓﻴﱵ ﺳﺎﺑﻘﺎ‪ .(377)-‬ﺇﻻ ﺃﻥ ﻫﺬﺍ ﺍﻻﺧﺘﻼﻑ ﺍﻟﺒﺎﺩﻱ ﰲ ﻋﻘﻴﺪﺓ‬
‫ﺍﻻﺳﺘﻌﻤﺎﺭ‪ ،‬ﻭﺃﻓﻜﺎﺭﻩ ﺍﻟﱵ ﳛﻤﻠﻬﺎ ﺇﱃ ﻣﺴﺘﻌﻤﺮﺍﺗﻪ ﻳﺪﻝ ﻋﻠﻰ ﺣﻘﻴﻘﺔ ﺳﺎﻃﻌﺔ؛ ﻫﻲ ﺃﻧﻪ ﺍﲡﻪ ﻟﻀﺮﺏ‬
‫ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺍﻟﻘﻀﺎﺀ ﻋﻠﻴﻪ‪.‬‬
‫ﺃﻣﺎ ﻋﻦ ﺍﻟﺪﻭﺍﻓﻊ ﺍﻟﱵ ﺣﺮﻛﺖ ﻫﺬﺍ ﺍﻻﺳﺘﻌﻤﺎﺭ‪ ،‬ﻭﻭﺟﻬﺘﻪ ﻫﺬﻩ ﺍﻟﻮﺟﻬﺔ؛ ﻓﺈ‪‬ﺎ ‪-‬ﻛﻤﺎ ﻳﺮﻯ‬
‫ﺍﻟﻐﺰﺍﱄ‪ -‬ﺩﻭﺍﻓﻊ ﺩﻳﻨﻴﺔ‪ ،‬ﻭﺩﻧﻴﻮﻳﺔ‪ ،‬ﻭﻻ ﳚﺐ ﺍﻟﺘﺸﻜﻴﻚ ﰲ ﺫﻟﻚ‪ ،‬ﺃﻭ ﺍﻟﺰﻋﻢ ﺑﺄ‪‬ﺎ ﳎﺮﺩ ﺩﻭﺍﻓﻊ ﺩﻧﻴﻮﻳﺔ‬
‫ﻣﺘﻌﻠﻘﺔ ﺑﺘﺴﺨﲑ ﺛﺮﻭﺍﺕ‪ ،‬ﻭﺧﲑﺍﺕ ﺍﳌﻨﻄﻘﺔ ﻟﺼﺎﱀ ﺍﻗﺘﺼﺎﺩﻫﺎ‪ .‬ﻭﰲ ﺫﻟﻚ ﻳﻘﻮﻝ‪" :‬ﺇﻥ ﻟﻼﺳﺘﻌﻤﺎﺭ ﺃﺣﻘﺎﺩﺍ‬
‫ﺩﻳﻨﻴﺔ‪ ،‬ﻭﺃﻃﻤﺎﻋﺎ ﺩﻧﻴﻮﻳﺔ‪ ،‬ﻭﻛﻞ ﺃﻫﺎﺏ ﻳﻐﻄﻲ ﻫﺬﻩ ﺍﻟﺴﻮﺀﺍﺕ ﻓﻬﻮ ﲨﻠﺔ ﺃﺻﺒﺎﻍ‪ ،‬ﻭﺩﻫﻮﻥ ﳚﻴﺪﻫﺎ ﳑﺜﻠﻮ‬
‫ﺍﻟﺮﻭﺍﻳﺎﺕ ﰲ ﺃﺩﻭﺍﺭﻫﻢ ﺍﻟﻀﺎﺣﻜﺔ‪ ،‬ﺃﻭ ﺍﻟﺒﺎﻛﻴﺔ")‪ .(378‬ﻟﺬﻟﻚ ﻋﻜﻒ ﺍﻟﻐﺰﺍﱄ‪ ،‬ﻭﻣﻦ ﺧﻼﻝ ﻛﺘﺐ ﻛﺜﲑﺓ‬
‫ﻋﻠﻰ ﻛﺸﻒ ﻫﺬﻩ ﺍﻟﺪﻭﺍﻓﻊ ﺍﻻﺳﺘﻌﻤﺎﺭﻳﺔ‪ ،‬ﻭﺃﻫﺪﺍﻓﻬﺎ‪ ،‬ﻟﻴﺰﻳﻞ ﺍﻟﻐﺒﺶ ﺍﻟﺬﻱ ﻗﺪ ﻳﻨﺘﺎﺏ ﺣﻘﻴﻘﺘﻪ ﺍﳌﺴﺘﺨﻔﻴﺔ‪،‬‬
‫ﻭﻋﻠﻰ ﺭﺃﺱ ﻫﺬﻩ ﺍﻟﻜﺘﺐ "ﺍﻻﺳﺘﻌﻤﺎﺭ ﺃﺣﻘﺎﺩ ﻭﺃﻃﻤﺎﻉ"‪ ،‬ﻭ"ﻛﻔﺎﺡ ﺩﻳﻦ"‪ ،‬ﻭ"ﺣﺼﺎﺩ ﺍﻟﻐﺮﻭﺭ"‪ ،‬ﻭ"ﻇﻼﻡ‬
‫ﻣﻦ ﺍﻟﻐﺮﺏ"… ﻭﻏﲑﻫﺎ‪.‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ‪ :‬ﺩﻭﺍﻓﻊ ﺍﻻﺳﺘﻌﻤﺎﺭ ﺍﻟﻌﺴﻜﺮﻱ‬
‫ﺃﻭﻻ‪ -‬ﺍﻷﺣﻘﺎﺩ ﺍﻟﺪﻳﻨﻴﺔ‪:‬‬
‫ﻳﺆﻛﺪ ﺍﻟﻐﺰﺍﱄ؛ ﺃﻥ ﺍﻷﺣﻘﺎﺩ ﺍﻟﺪﻳﻨﻴﺔ ﻛﺎﻧﺖ ﺃﻭﱃ ﺍﻟﺪﻭﺍﻓﻊ‪ ،‬ﻭﺃﻫﻢ ﺍﳋﻠﻔﻴﺎﺕ ﺍﻟﱵ ﺍﻧﻄﻠﻘﺖ ﻣﻨﻬﺎ‬
‫ﺟﻴﻮﺵ ﺍﻻﺣﺘﻼﻝ‪ ،‬ﻭﻗﻮﻯ ﺍﻻﺳﺘﻌﻤﺎﺭ‪ ،‬ﻭﺯﺣﻔﺖ ﳓﻮ ﺑﻠﺪﺍﻥ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻟﺘﺴﺘﻌﺒﺪ ﺷﻌﻮ‪‬ﺎ‪ ،‬ﻭ‪‬ﻴﻤﻦ‬
‫ﻋﻠﻰ ﺃﺭﺍﺿﻴﻬﺎ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﳌﺴﻠﻤﻮﻥ ﻗﺪ ﺗﻮﳘﻮﺍ ﺑﺄﻥ ﻛﺘﻤﺎﻥ ﺍﻟﻐﺮﺏ ﳍﺬﻩ ﺍﻷﺣﻘﺎﺩ ﺩﻟﻴﻞ ﻋﻠﻰ ﻃﻴﻬﻢ ﳍﺎ‬
‫ﻣﻊ ﻣﺮﻭﺭ ﺍﻟﺰﻣﻦ؛ ﻓﺈﻥ ﺍﳍﺠﻮﻡ ﺍﻟﺬﻱ ﰎ ﻋﻠﻰ ﺑﻠﺪﺍ‪‬ﻢ‪ ،‬ﻭﺍﻟﻌﺪﺍﺀ ﺍﻟﺬﻱ ﺃﻋﻠﻦ ﺿﺪﻫﻢ‪ ،‬ﻛﺎﻥ ﺇﻳﺬﺍﻧﺎ‬
‫ﺑﺎﺳﺘﻔﺎﻗﺘﻬﻢ ﻣﻦ ﻧﻮﻣﻬﻢ‪ ،‬ﻭﺗﺒﺪﺩ ﺃﻭﻫﺎﻣﻬﻢ‪ ،‬ﻭﰲ ﺗﺼﻮﻳﺮ ﺫﻟﻚ ﻳﻘﻮﻝ ﺍﻟﻐﺰﺍﱄ‪" :‬ﺣﱴ ﺇﺫﺍ ﺻﺤﻮﻧﺎ ﻣﻦ‬
‫ﻣﻨﺎﻣﻨﺎ‪ ،‬ﺃﻭ ﺍﺳﺘﻔﻘﻨﺎ ﻣﻦ ﺑﻼﻫﺘﻨﺎ‪ ،‬ﻓﻮﺟﺪﻧﺎ ﺍﻷﻭﺭﻭﺑﻴﲔ ﺍﻟﻐﺰﺍﺓ ﻳﻄﻮﻭﻥ ﺃﻓﺌﺪ‪‬ﻢ ﻋﻠﻰ ﲨﻴﻊ ﺍﳌﺸﺎﻋﺮ ﺍﻟﱵ‬
‫ﺣﺮﻛﺖ ﺃﺳﻼﻓﻬﻢ ﺍﻷﻗﺪﻣﲔ ﺣﲔ ﺣﺎﺭﺑﻮﻧﺎ ﺑﺎﺳﻢ ﺍﻟﺼﻠﻴﺐ ﺯﻫﺎﺀ ﻗﺮﻧﲔ ﻣﻦ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﺇ‪‬ﻢ ﻫﻢ ﻫﻢ‪،‬‬
‫) ‪ (375‬اﻣﺘﺪت اﻟﺤﺮوب اﻟﺼﻠﻴﺒﻴﺔ ﻣﻦ‪1095 :‬م إﻟﻰ ‪1270‬م‪ ،‬وﻗﺪ ﺿﻤﺖ ‪ 09‬ﺣﻤﻼت ﺻﻠﻴﺒﻴﺔ‪.‬‬
‫) ‪ (376‬ﻳﻮﺳﻒ اﻟﻘﺮﺿﺎوي‪ :‬اﻟﺸﻴﺦ اﻟﻐﺰاﻟﻲ آﻤﺎ ﻋﺮﻓﺘﻪ –رﺣﻠﺔ ﻧﺼﻒ ﻗﺮن‪ -‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ص‪.280 :‬‬
‫) ‪ (377‬ﺗﻘﺴﻴﻢ اﻟﻌﺎﻟﻢ اﻹﺳﻼﻣﻲ ﺑﻴﻦ ﻣﺨﺘﻠﻒ اﻟﺪول اﻷورﺑﻴﺔ‪ ،‬وﻧﺼﻴﺐ آﻞ واﺣﺪة ﻣﻨﻬﺎ‪ .‬أﻧﻈﺮ‪ :‬اﻟﻔﺼﻞ اﻷول ﻣﻦ هﺬا اﻟﺒﺤﺚ‪ ،‬ص‪.08 :‬‬
‫) ‪ (378‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻻﺳﺘﻌﻤﺎر أﺣﻘﺎد وأﻃﻤﺎع‪) ،‬اﻟﻘﺎهﺮة‪ ،‬ﻧﻬﻀﺔ ﻣﺼﺮ‪ ،‬ط‪1997 ،01 :‬م( ص‪.12 :‬‬
‫ﺑﻐﻀﺎﺅﻫﻢ ﻟﻺﺳﻼﻡ ﱂ ﺗﻨﻘﺺ‪ ،‬ﺑﻞ ﻇﻠﺖ ﰲ ﳕﺎﺀ‪ ،‬ﻭﺳﺨﻄﻬﻢ ﻋﻠﻰ ﺃﻫﻠﻪ ﻻ ﺗﺰﻳﺪﻩ ﺍﻟﻠﻴﺎﱄ ﺇﻻ‬
‫ﺿﺮﺍﻣﺎ")‪.(379‬‬
‫ﻣﻦ ﺃﺟﻞ ﺫﻟﻚ ﺷﺪﺩ ﺍﻟﻐﺰﺍﱄ ﺑﺎﺳﺘﻤﺮﺍﺭ‪ ،‬ﻭﺣﺬﺭ ﻣﻦ ﺍﻟﺸﻚ ‪-‬ﻭﻟﻮ ﻟﻠﺤﻈﺔ‪ -‬ﺑﺄﻥ ﺃﺣﻘﺎﺩ ﺍﻟﻐﺮﺏ‬
‫ﻗﺪ ﻧﺴﻴﺖ‪ ،‬ﺃﻭ ﺃﻓﻠﺖ‪ ،‬ﻣﺆﻛﺪﺍ ﺃﻥ ﺍﻟﺘﻔﺮﺱ ﰲ ‪‬ﺞ ﺍﻻﺳﺘﻌﻤﺎﺭ‪ ،‬ﻭﺍﻟﺘﻤﻌﻦ ﰲ ﻃﺮﻕ ﺗﻌﺎﻣﻠﻪ ﻣﻊ ﺍﳌﺴﻠﻤﲔ‬
‫ﺗﱪﺯ ﺃﻥ "ﰲ ﺳﻴﺎﺳﺘﻪ ﺿﻐﺎﺋﻦ ﺻﻠﻴﺒﻴﺔ ﻣﻔﺘﻌﻠﺔ ﻻ ﲢﺘﺎﺝ ﺭﺅﻳﺘﻬﺎ ﺇﱃ ﺑﺼﺮ ﺣﺪﻳﺪ‪ ،‬ﻓﻬﻲ ﺑﺎﺩﻳﺔ ﻛﺎﳊﺔ ﺗﻘﻄﺮ‬
‫ﲰﺎ ﻋﻠﻰ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺃﻫﻠﻪ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﻌﺮﻭﺑﺔ ﻭﺟﻨﺴﻬﺎ")‪ ،(380‬ﻭﻋﻠﻰ ﺭﺃﺱ ﻫﺬﻩ ﺍﻟﻀﻐﺎﺋﻦ ﺍﳍﺠﻮﻡ ﻋﻠﻰ ﻛﻞ‬
‫ﻣﺎ ﳝﺖ ﺑﺼﻠﺔ ﻟﻺﺳﻼﻡ‪ ،‬ﻭﺍﳊﺮﺹ ﻋﻠﻰ ﺇﻟﻐﺎﺀ ﺗﻌﺎﻟﻴﻤﻪ ﺑﺎﻟﻨﻴﻞ ﻣﻦ ﺭﻣﻮﺯﻩ‪ ،‬ﻭﻟﻐﺘﻪ‪ ،‬ﻭﺷﺮﺍﺋﻌﻪ‪ .‬ﻓﺈﻧﻪ ﻣﺎ ﺍﺩﺧﺮ‬
‫ﻭﻗﺘﺎ‪ ،‬ﻭﻫﻮ ﻳﻘﺘﺤﻢ ﺃﺳﻮﺍﺭ ﺍﻟﺒﻠﺪﺍﻥ ﺍﻹﺳﻼﻣﻴﺔ ﻳﻬﺪﻡ ﺍﳌﺴﺎﺟﺪ‪ ،‬ﺃﻭ ﳛﻮﳍﺎ ﻛﻨﺎﺋﺲ‪ ،‬ﻭﳛﺎﺻﺮ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‬
‫ﺣﱴ ﻳﺮﻛﻨﻬﺎ ﰲ ﺑﻌﺾ ﺍﻟﺰﻭﺍﻳﺎ‪ ،‬ﻟﻴﺴﻠﻂ ﻟﻐﺘﻪ ﻋﻠﻰ ﺍﻟﺸﻌﻮﺏ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﻳﻔﺮﺿﻬﺎ ﻋﻠﻴﻬﻢ ﻟﻐﺔ‬
‫ﻟﻠﺘﺨﺎﻃﺐ‪ ،‬ﻭﺍﻟﺘﻌﺎﻣﻞ‪ ،‬ﻭﺳﻌﻰ ﺇﱃ ﳏﻮ ﺍﻟﺸﺮﺍﺋﻊ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺍﻷﺧﻼﻕ ﺍﻟﺴﺎﻣﻴﺔ ﺑﲔ ﺍﳌﺴﻠﻤﲔ؛ ﺑﺈﺛﺎﺭﺓ‬
‫ﺍﻟﺘﺤﻠﻞ‪ ،‬ﻭﺩﻋﻮﻯ ﺭﺟﻌﻴﺔ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻋﺪﻡ ﺇﺳﻬﺎﻣﻪ ﰲ ﺍﻟﺘﻘﺪﻡ… ﻭﻏﲑ ﺫﻟﻚ ﳑﺎ ﻳﺼﺮﺡ ﻋﻠﻨﺎ ﻋﻤﺎ ﺗﻨﻄﻮﻱ‬
‫ﻋﻠﻴﻪ ﺳﺮﺍﺋﺮﻫﻢ ﻣﻦ ﺍﻷﺣﻘﺎﺩ‪ ،‬ﻭﺍﻟﻀﻐﺎﺋﻦ ﺿﺪ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺍﻟﱵ ﺷﻜﻠﺖ ﻟﻪ ﺃﺳﻮﺃ ﳏﻨﺔ ﳝﺮ ‪‬ﺎ ﺧﻼﻝ ﺗﺎﺭﳜﻪ‬
‫ﺍﻟﻄﻮﻳﻞ‪.‬‬
‫ﻟﻘﺪ ﺍﺳﺘﻐﺮﺏ ﺍﻟﻐﺰﺍﱄ ﻛﺜﲑﺍ‪ ،‬ﻭﺗﻌﺠﺐ ﻣﻦ ﻣﻮﻗﻒ ﺍﻟﻨﺼﺎﺭﻯ ‪-‬ﺧﻼﻝ ﻫﺠﻤﺘﻬﻢ‪ -‬ﺩﻭﻥ ﻏﲑﻫﻢ‬
‫ﻣﻦ ﺍﳌﻠﺤﺪﻳﻦ‪ ،‬ﺃﻭ ﺍﻟﻮﺛﻨﻴﲔ‪ ،‬ﻋﺒﺎﺩ ﺍﻷﺻﻨﺎﻡ‪ ،‬ﻭﺍﻷﺑﻘﺎﺭ‪ .‬ﻓﻬﺆﻻﺀ ﻭﺇﻥ ﻫﺎﲨﻮﺍ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺣﻘﺪﻭﺍ ﻋﻠﻴﻪ ﻓﻼ‬
‫ﻋﺠﺐ ﳍﻢ؛ ﻷ‪‬ﻢ ﻳﻨﺎﻗﻀﻮﻧﻪ ﰲ ﻛﻞ ﺷﻲﺀ‪ ،‬ﺇﺫ ﻓﻴﻤﺎ ﻫﻢ ‪-‬ﺍﳌﻠﺤﺪﻭﻥ‪ -‬ﻳﺮﻓﻀﻮﻥ ﺍﻟﺪﻳﻦ ﺃﺻﻼ‪ ،‬ﻳﺘﺠﻪ‬
‫ﺍﻹﺳﻼﻡ ﺇﱃ ﺷﻐﻞ ﺍﻟﻨﺎﺱ ﺑﻌﺒﺎﺩﺓ ﺍﷲ ‪- Υ‬ﺭ‪‬ﻢ‪ ،-‬ﻭﻳﺒﲏ ﻛﻞ ﺣﻴﺎ‪‬ﻢ ﻋﻠﻰ ﺃﺳﺎﺱ ﻋﻼﻗﺘﻬﻢ ﺑﺮ‪‬ﻢ‪،‬‬
‫ﻭﻛﺬﻟﻚ ﺍﻟﻮﺿﻊ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻮﺛﻨﻴﲔ ﺍﻟﺴﺬﺝ ﺍﻟﺬﻳﻦ ﳝﻨﺤﻮﻥ ﺻﻨﻤﺎ‪ ،‬ﺃﻭ ﺑﻘﺮﺓ ﺗﻘﺪﻳﺴﻬﻢ‪ ،‬ﻭﺧﺸﻮﻋﻬﻢ ﻓﻼ‬
‫ﻋﺠﺐ ﺃﻥ ﳛﻘﺪﻭﺍ ﻋﻠﻰ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻫﻮ ﻳﺬﻛﺮ ﺇﳍﺎ ﻏﲑ ﺇﳍﻬﻢ‪.‬‬
‫ﺃﻣﺎ ﺍﻟﻨﺼﺎﺭﻯ؛ ﻓﺈ‪‬ﻢ ﺃﻫﻞ ﻛﺘﺎﺏ‪ ،‬ﻭﺃﺻﺤﺎﺏ ﻋﻘﻴﺪﺓ ﻗﺎﺋﻤﺔ ﻋﻠﻰ ﻋﻼﻗﺔ ﺑﲔ ﺍﻟﻌﺒﺪ‪ ،‬ﻭﺭﺑﻪ ‪-‬ﻣﻊ‬
‫ﻣﺎ ﰲ ﻋﻘﻴﺪ‪‬ﻢ ﻣﻦ ﺃﺧﻄﺎﺀ‪ ،‬ﻭﲢﺮﻳﻔﺎﺕ‪ -‬ﻓﻜﻴﻒ ﻳﻌﻘﻞ ﺃﻥ ﻳﻜﻮﻥ ﺣﻘﺪﻫﻢ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ‪‬ﺬﻩ ﺍﻟﺪﺭﺟﺔ‬
‫ﺍﻟﻜﺒﲑﺓ‪ ،‬ﻳﻘﻮﻝ ﺍﻟﻐﺰﺍﱄ‪" :‬ﺃﻣﺎ ﻫﺬﻩ ﺍﻟﻀﻐﺎﺋﻦ ﺍﳌﺘﻮﺍﺭﺛﺔ ﺑﲔ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻋﻠﻰ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺃﻣﺘﻪ ﻓﺪﺍﺀ ﻋﻴﺎﺀ‪،‬‬
‫ﻭﻇﺎﻫﺮ ﺃﻥ ﺑﻐﻲ ﺍﻟﻜﺘﺎﺑﻴﲔ ﺃﻧﻜﻰ ﻣﻦ ﺟﻬﻞ ﺍﻷﻣﻴﲔ‪ ،‬ﻭﺃﻥ ﺃﻫﻮﺍﺀ ﺍﳌﺘﻌﻠﻤﲔ ‪-‬ﺇﺫﺍ ﻓﺴﺪﻭﺍ‪ -‬ﺃﻏﻠﻆ‪ ،‬ﻭﺃﺷﻨﻊ‬
‫ﻣﻦ ﻣﻜﺎﻳﺪ ﺍﻟﺴﺬﺝ")‪.(381‬‬
‫) ‪ (379‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬آﻔﺎح دﻳﻦ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.91 :‬‬
‫) ‪ (380‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ‪ ،‬ص‪.05 :‬‬
‫) ‪ (381‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﺳﺮ ﺗﺄﺧﺮ اﻟﻌﺮب واﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.150 :‬‬
‫ﻭﺑﻌﺪ ﻛﻞ ﻫﺬﻩ ﺍﳊﻘﺎﺋﻖ‪ ،‬ﻻ ﳚﺐ ﺃﻥ ﻳﺒﻘﻰ ﻟﻠﻤﺴﻠﻤﲔ ﳎﺮﺩ ﺷﻚ ﰲ ﺃﻥ ﺍﻟﺪﻭﺍﻓﻊ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ؛‬
‫ﻫﻲ ﺍﶈﺮﻙ ﺍﻟﻮﺣﻴﺪ ﳉﻴﻮﺵ ﺍﻻﺳﺘﻌﻤﺎﺭ ﳓﻮ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺑﻞ ﺇﻥ ﺍﻷﺣﻘﺎﺩ ﺍﻟﺪﻳﻨﻴﺔ ﻫﻲ ﺃﻭﱃ‪ ،‬ﻭﺃﻫﻢ‬
‫ﺍﻟﺪﻭﺍﻓﻊ‪ ،‬ﻭﺍﻟﱵ ﱂ ﻳﺰﺩﻫﺎ ﻣﻀﻲ ﺍﻟﻘﺮﻭﻥ‪ ،‬ﻭﺗﻌﺎﻗﺐ ﺍﻟﺴﻨﲔ ﺇﻻ ﺃﺳﺎﻟﻴﺐ ﺟﺪﻳﺪﺓ ﺗﻌﻤﻞ ﻟﺘﺴﻴﲑ‪ ،‬ﻭﺗﺴﺮﻳﻊ‬
‫ﺇﺑﺎﺩﺓ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺇﺯﺍﺣﺘﻪ ﻣﻦ ﺍﻟﺴﺎﺣﺔ ﻟﻴﺨﻠﻮ ﺍﺠﻤﻟﺎﻝ ﻟﺪﻳﻨﻬﻢ ﻭﺣﺪﻩ‪ ،‬ﻭﻳﺘﺴﲎ ﳍﻢ ‪-‬ﻭﺣﺪﻫﻢ‪ -‬ﻗﻴﺎﺩﺓ ﺍﻟﻌﺎﱂ‬
‫ﺃﲨﻊ‪ ،‬ﻭﺍﺳﺘﺬﻻﻝ ﺷﻌﻮﺑﻪ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ -‬ﺍﻷﻃﻤﺎﻉ ﺍﻟﺪﻧﻴﻮﻳﺔ‪:‬‬
‫ﲟﺤﺎﺫﺍﺓ ﺍﻷﺣﻘﺎﺩ ﺍﻟﺪﻳﻨﻴﺔ؛ ﻛﺎﻧﺖ ﺍﻷﻃﻤﺎﻉ ﺍﻟﺪﻧﻴﻮﻳﺔ ﲢﺮﻙ ﺷﻬﻴﺔ ﺍﻻﺳﺘﻌﻤﺎﺭ ﰲ ﻧﻴﻞ ﺛﺮﻭﺍﺕ‪،‬‬
‫ﻭﺧﲑﺍﺕ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﻳﺮﻯ ﺍﻟﻐﺰﺍﱄ ﺃﻥ ﺍﻟﺘﺰﺍﻣﻦ ﺍﳊﺎﺩﺙ ﺑﲔ ﺍﻟﺜﻮﺭﺓ ﺍﻟﺼﻨﺎﻋﻴﺔ ﰲ ﺃﻭﺭﻭﺑﺎ‪،‬‬
‫ﻭﻣﺘﻄﻠﺒﺎﺕ ﳒﺎﺣﻬﺎ ﺍﻟﻘﺎﺋﻤﺔ ﻋﻠﻰ ﺿﺮﻭﺭﺓ ﺇﳚﺎﺩ ﺃﺳﻮﺍﻕ ﻭﺍﺳﻌﺔ ﳌﻨﺘﺠﺎ‪‬ﺎ‪ ،‬ﻭﻣﺼﺎﺩﺭ ﻏﻨﻴﺔ ﻹﻣﺪﺍﺩﻫﺎ ﺑﺎﳌﻮﺍﺩ‬
‫ﺍﻷﻭﻟﻴﺔ ﻣﻦ ﺟﻬﺔ‪ ،‬ﻭﻣﻦ ﺟﻬﺔ ﺛﺎﻧﻴﺔ؛ ﻓﺈﻥ ﺍﻟﻮﺿﻊ ﺍﻟﺬﻱ ﺁﻝ ﺇﻟﻴﻪ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﺑﻌﺪ ﺗﻘﻬﻘﺮ ﺍﳋﻼﻓﺔ‬
‫ﺍﻟﻌﺜﻤﺎﻧﻴﺔ‪ ،‬ﻭﺑﺪﺍﻳﺔ ﻇﻬﻮﺭ ﻋﺠﺰﻩ‪ ،‬ﻭﻭﻫﻨﻪ‪ ،‬ﻛﺎﻥ ﻣﺆﺷﺮﺍ ﻻﻧﻄﻼﻕ ﺍﻟﺪﻭﻝ ﺍﻷﻭﺭﻭﺑﻴﺔ ﳓﻮ ﺍﻗﺘﻄﺎﻉ ﺟﺰﺀ‪ ،‬ﺃﻭ‬
‫ﳎﻤﻮﻋﺔ ﺃﺟﺰﺍﺀ ﻣﻨﻪ‪.‬‬
‫ﻭﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺘﺨﻄﻴﻂ ﺍﳌﺎﻛﺮ ﻳﺼﺐ ﰲ ﻗﻮﺍﻟﺐ ﻛﺜﲑﺓ؛ ﻣﻨﻬﺎ ﺇﳒﺎﺡ ﺍﻟﺜﻮﺭﺓ ﺍﻟﺼﻨﺎﻋﻴﺔ‪ ،‬ﻭﲢﻘﻴﻖ‬
‫ﺍﻟﺪﻓﻌﺔ ﺍﻟﻘﻮﻳﺔ‪ ،‬ﻭﺍﻟﻀﺨﻤﺔ ﻟﻼﻗﺘﺼﺎﺩ ﺍﻷﻭﺭﻭﰊ‪ ،‬ﺇﺿﺎﻓﺔ ﺇﱃ ﲢﻘﻴﻖ ﺍﻟﺜﻘﻞ ﺍﻟﺴﻴﺎﺳﻲ ﻣﻦ ﺧﻼﻝ ﺗﻮﺳﻴﻊ‬
‫ﳎﺎﻻﺕ ﺍﻟﻨﻔﻮﺫ‪ ،‬ﻭﺍﳍﻴﻤﻨﺔ‪ ،‬ﻭﺑﺴﻂ ﺍﻟﺴﻴﻄﺮﺓ ﻋﻠﻰ ﺃﻛﱪ ﻗﺪﺭ ﻣﻦ ﺍﻟﺒﻠﺪﺍﻥ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﻫﻮ ﰲ ﺍﻋﺘﺒﺎﺭﻫﻢ‪-‬‬
‫ﺃﻳﻀﺎ‪ -‬ﺍﺳﺘﻌﺎﺩﺓ ﳌﺎ ﺳﻠﺒﻪ ﺇﻳﺎﻫﻢ ﺍﻹﺳﻼﻡ ﻗﺪﳝﺎ ﻣﻦ ﻣﻨﺎﻃﻖ ﻋﺪﻳﺪﺓ‪.‬‬
‫ﺇﻥ ﺍﻟﻐﺰﺍﱄ‪ ،‬ﻭﺇﻥ ﺣﺪﺩ ﺩﻭﺍﻓﻊ ﺍﻻﺳﺘﻌﻤﺎﺭ ﺑﺄ‪‬ﺎ ﺩﻳﻨﻴﺔ‪ ،‬ﻭﺩﻧﻴﻮﻳﺔ‪ ،‬ﻭﻗﺮﺭ ﺃﻥ ﺍﻷﻭﱃ ﻛﺎﻧﺖ ﺃﺷﺪ‬
‫ﺗﺄﺛﲑﺍ ﻋﻠﻰ ﺍﻟﻐﺮﺏ‪ ،‬ﻭﲢﻔﻴﺰﺍ ﻋﻠﻰ ﺗﻨﻔﻴﺬ ﻫﺠﻤﺘﻬﻢ ﺑﻜﻞ ﺷﺮﺍﺳﺔ؛ ﻓﺈﻧﻪ ﻳﺮﻯ ﰲ ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ ﺃﻥ ﺍﻟﺪﻳﻦ‬
‫ﺍﶈﺮﻙ ﻟﻠﻐﺮﺏ‪،‬ﱂ ﻳﻜﻦ ﺩﻳﻨﺎ ﺳﺎﻣﻴﺎ ﺑﺘﻮﺟﻬﻬﻢ‪ ،‬ﻭﻻ ﻣﺮﺗﻔﻌﺎ ﲟﺒﺎﺩﺉ ﲪﻠﺘﻬﻢ‪ ،‬ﻛﻨﻴﻞ ﺭﺿﺎ ﺍﷲ ‪ Ι‬ﺃﻭ ﲢﻘﻴﻖ‬
‫ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﻭﺍﻟﻌﺪﺍﻟﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ .‬ﻭﻟﻜﻦ ﺍﻟﺪﻳﻦ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻤﺴﺘﻌﻤﺮ "ﻻ ﻳﻌﺪﻭ ﺃﻥ ﻳﻜﻮﻥ ﻣﻄﻴﺔ ﻷﻣﺎﻧﻴﻪ‬
‫ﺍﻟﺴﺎﻓﻠﺔ ﰲ ﺧﻨﻖ ﺍﳊﺮﻳﺎﺕ‪ ،‬ﻭﺳﺤﻖ ﺍﻷﻣﻢ‪ ،‬ﻭﺗﺴﻮﻳﻎ ﺍﳉﻮﺭ‪ ،‬ﻭﺇﺑﻘﺎﺀ ﻗﺎﺭﺍﺕ ﺑﺄﻛﻤﻠﻬﺎ ﺑﻘﺮﺓ ﺣﻠﻮﺑﺎ ﳊﻔﻨﺔ‬
‫ﻣﻦ ﺍﳌﻐﺎﻣﺮﻳﻦ‪ ،‬ﻭﺍﳋﻄﻔﺔ")‪،(382‬ﻭﺷﺘﺎﻥ ﺑﲔ ﺩﻭﺭ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻣﻜﺎﻧﺘﻪ ﰲ ﺗﻮﺟﻴﻪ ﺍﳌﺴﻠﻤﲔ ﺍﻟﻔﺎﲢﲔ‪ ،‬ﺍﻟﺬﻳﻦ‬
‫ﻛﺎﻥ ﺇﺳﻼﻣﻬﻢ ﺭﻣﺰﺍ ﻟﻨﺸﺮ ﺍﻟﻔﻀﻴﻠﺔ‪ ،‬ﻭﺇﻗﺮﺍﺭ ﺍﳊﺮﻳﺎﺕ‪ ،‬ﻭﺇﺭﺳﺎﺀ ﺍﳌﺴﺎﻭﺍﺓ‪ ،‬ﻭﺇﻋﻼﺀ ﻗﺪﺭ ﺍﻹﻧﺴﺎﻧﻴﺔ ﲨﻌﺎﺀ‬
‫ﺑﻌﺪ ﻭﺻﻠﻬﺎ ﺍﻟﻮﺛﻴﻖ ﲞﺎﻟﻘﻬﺎ؛ ﻭﺑﲔ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﺍﻟﺬﻱ ﺍﻧﻄﻠﻖ ﺑﻪ ﺍﻷﻭﺭﻭﺑﻴﻮﻥ ﻛﺴﻼﺡ ﻗﻮﻱ‪ ،‬ﻭﺣﻘﺪ ﺩﻓﲔ‪،‬‬
‫ﻭﻃﻤﻊ ﺧﺴﻴﺲ‪ ،‬ﻻ ﻳﺒﻐﻮﻥ ﻣﻦ ﻭﺭﺍﺋﻪ ﺇﻻ ﺍﻟﻈﻠﻢ‪ ،‬ﻭﺍﻻﺳﺘﺒﺪﺍﺩ‪ ،‬ﻭﺍﻻﺳﺘﻐﻼﻝ ﻟﻐﲑﻫﻢ ﻣﻦ ﺍﻷﻣﻢ‪.‬‬
‫) ‪ (382‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬آﻔﺎح دﻳﻦ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.46 :‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﱐ‪ :‬ﺃﻫﺪﺍﻑ ﺍﻻﺳﺘﻌﻤﺎﺭ‬
‫ﲤﺎﺷﻴﺎ ﻣﻊ ﺩﻭﺍﻓﻌﻪ؛ ﺍﻧﻄﻠﻖ ﺍﻻﺳﺘﻌﻤﺎﺭ ﺍﻷﻭﺭﻭﰊ ﲜﻴﻮﺷﻪ ﳓﻮ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺭﺍﲰﺎ ﺃﻣﺎﻣﻪ‬
‫ﻻﺋﺤﺔ ﻣﻦ ﺍﻷﻫﺪﺍﻑ ﻳﻨﺸﺪ ﲢﻘﻴﻘﻬﺎ‪ ،‬ﻭﲨﻠﺔ ﻣﻦ ﺍﻷﻏﺮﺍﺽ ﻳﺒﺘﻐﻲ ﲢﺼﻴﻠﻬﺎ‪ ،‬ﻭﻧﻴﻠﻬﺎ‪ .‬ﻭﻗﺪ ﺭﺃﻯ ﺍﻟﻐﺰﺍﱄ؛‬
‫ﺃﻥ ﺍﻻﺳﺘﻌﻤﺎﺭ ﻣﻀﻰ ﺑﺈﺻﺮﺍﺭ‪ ،‬ﻭﻋﺰﳝﺔ‪ ،‬ﻭﺧﺎﺽ ﺍﳌﻌﺮﻛﺔ ﺍﳊﺎﲰﺔ ﺿﺪ ﺍﻹﺳﻼﻡ‪ ،‬ﺑﻮﻻﺀ ﺷﺪﻳﺪ ﻹﳒﺎﺡ ﻣﺎ‬
‫ﻓﺸﻞ ﺁﺑﺎﺅﻩ ‪-‬ﻗﺒﻞ ﻗﺮﻭﻥ‪ -‬ﻋﻦ ﺇﺣﺮﺍﺯﻩ‪ ،‬ﻭﲜﻬﺪ ﺍﺳﺘﻮﰱ ﻛﻞ ﺍﻟﺸﺮﻭﻁ‪ .‬ﻓﻠﻢ ﻳﺪﺧﺮ ﻭﺳﻴﻠﺔ ﺇﻻ‬
‫ﻭﺍﺳﺘﺨﺪﻣﻬﺎ‪ ،‬ﻭﻻ ﺃﺳﻠﻮﺑﺎ ﺇﻻ ﻭﺳﺨﺮﻩ‪ ،‬ﻣﺎﺽ ﳓﻮ ﺃﻫﺪﺍﻓﻪ ﺍﻟﱵ ﺳﻄﺮﻫﺎ‪ ،‬ﻭﺍﻟﱵ ﺗﻨﺎﻭﻝ ﺍﻟﻐﺰﺍﱄ ﺍﳊﺪﻳﺚ‬
‫ﻋﻨﻬﺎ ﰲ ﻛﺜﲑ ﻣﻦ ﻛﺘﺎﺑﺎﺗﻪ‪ ،‬ﻓﻜﺎﻧﺖ ﺃﺑﺮﺯﻫﺎ ﺍﻷﻫﺪﺍﻑ ﺍﻵﺗﻴﺔ‪:‬‬
‫ﺃﻭﻻ‪ :‬ﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺭﺩﻡ ﻣﻨﺎﺑﻌﻪ ﻛﺎﻥ ﺍﳍﺪﻑ ﺍﻷﻭﻝ‪ ،‬ﻭﺍﻷﻫﻢ ﻟﻼﺳﺘﻌﻤﺎﺭ ﺍﻟﻌﺴﻜﺮﻱ؛ ﻷﻧﻪ‬
‫ﻛﺎﻥ ﻣﺘﻴﻘﻨﺎ ﺃﻥ ﺇﺣﺮﺍﺯﻩ ﺳﻴﻜﻮﻥ ﻛﻔﻴﻼ ﺑﻨﻴﻠﻪ ﻟﻌﺪﺓ ﺃﻣﻮﺭ ﻣﻨﻬﺎ‪:‬‬
‫‪ -1‬ﺇﻳﻘﺎﻑ ﺍﳌﺪﺩ ﺍﻟﺮﻭﺣﻲ‪ ،‬ﻭﺍﻟﻔﻜﺮﻱ‪ ،‬ﻭﺍﳋﻠﻘﻲ ﺍﻟﻨﺎﺑﻊ ﻣﻦ ﺗﻌﺎﻟﻴﻢ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺷﺮﺍﺋﻌﻪ ﻟﺘﺨﺮﻳﺞ ﺃﺟﻴﺎﻝ‬
‫ﻣﻠﺤﺪﺓ‪ ،‬ﻭﻟﺬﻟﻚ ﻛﺎﻥ ﺍﻻﺳﺘﻌﻤﺎﺭ "ﻳﻐﺬﻱ ﰲ ﺇﳊﺎﺡ ﻛﻞ ﻋﻤﻞ ﻳﻄﺮﺩ ﺍﻹﳝﺎﻥ ﻣﻦ ﺍﻟﻘﻠﻮﺏ‪ ،‬ﻭﻳﺸﻴﻊ‬
‫ﺍﳌﻨﻜﺮ‪ ،‬ﻭﺍﻟﻔﺤﺸﺎﺀ ﰲ ﺍﺠﻤﻟﺘﻤﻊ")‪.(383‬‬
‫‪ -2‬ﻛﻤﺎ ﺃﻧﻪ ﺳﻴﺼﻴﺐ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﻔﻜﺮﻳﺔ ﻟﻠﻤﺴﻠﻤﲔ ﺑﺎﻟﺸﻠﻞ؛ ﻷﻥ "ﻫﺪﻡ ﺭﺳﺎﻟﺔ ﳏﻤﺪ ﻣﻦ ﺍﻷﻟﻒ ﺇﱃ‬
‫ﺍﻟﻴﺎﺀ‪ ،‬ﻭﺧﻠﻖ ﻧﻔﺮ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻳﺆﻟﻔﻮﻥ ﺍﻟﺮﺳﺎﺋﻞ‪ ،‬ﻭﻳﺪﲜﻮﻥ ﺍﳌﻘﺎﻻﺕ‪ ،‬ﻭﻣﻞﺀ ﻧﻔﻮﺳﻬﻢ ﺃﻥ ﳏﻤﺪﺍ ﻫﺬﺍ‬
‫ﺭﺟﻞ ﺩﻋﻲ‪ ،‬ﻭﺃﻥ ﻗﺮﺁﻧﻪ ﻛﺘﺎﺏ ﺑﺸﺮﻱ‪ ،‬ﻭﺃﻥ ﺍﻟﺘﻌﻠﻖ ﺑﻪ ﺭﺟﻌﻴﺔ ﺑﺎﻟﻴﺔ‪ ،‬ﻭﺃﻥ ﺍﳋﺮﻭﺝ ﻋﻠﻴﻪ ﻃﺮﻳﻖ ﺍﻟﺘﻘﺪﻡ‪،‬‬
‫ﻭﺍﻻﺭﺗﻘﺎﺀ")‪(384‬ﺳﻴﺼﻴﺐ ﻧﻮﺍﺡ ﺃﺧﺮﻯ ﺑﺎﻟﻀﺮﺭ ﺍﻟﻔﺎﺩﺡ؛ ﻷﻥ ﺍﻟﺘﺄﺛﲑ ﺍﻟﻔﻜﺮﻱ ﻋﻠﻰ ﻋﻘﺎﺋﺪ ﺍﺠﻤﻟﺘﻤﻌﺎﺕ‪،‬‬
‫ﻭﺳﻠﻮﻛﺎ‪‬ﻢ ﺃﻣﺮ ﺃﻛﻴﺪ‪.‬‬
‫‪ -3‬ﺍﻟﺴﻌﻲ ﺇﱃ ﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﺍﻟﻮﺣﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺍﻷﺧﻮﺓ ﺍﻟﺮﺍﺑﻄﺔ ﺑﲔ ﳐﺘﻠﻒ ﺃﺟﺰﺍﺀ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‬
‫ﺑﻮﺿﻊ ﺍﻟﺸﻮﻛﺔ ﺍﻟﻜﻔﻴﻠﺔ ﺑﺬﻟﻚ؛ ﻓﻜﺎﻥ ﺃﻥ ﲰﺤﺖ ﺃﻭﺭﻭﺑﺎ "ﺑﻘﻴﺎﻡ ﺇﺳﺮﺍﺋﻴﻞ‪ ،‬ﻭﺃﻣﺪ‪‬ﺎ ﻣﺎﺩﻳﺎ ﲟﺎ ﻳﻌﻴﻨﻬﺎ ﻋﻠﻰ‬
‫ﺍﻟﻘﻮﺓ‪ ،‬ﻭﺍﻟﻌﺪﻭﺍﻥ")‪ .(385‬ﻭﺑﺬﻟﻚ ‪-‬ﻛﻤﺎ ﻳﺮﻯ ﺍﻟﻐﺰﺍﱄ‪ -‬ﺍﲢﺪﺕ ﺍﻟﺼﻠﻴﺒﻴﺔ‪ ،‬ﻭﺍﻹﳊﺎﺩ‪ ،‬ﻭﻗﺮﺭﺗﺎ ﻣﺴﺎﻋﺪﺓ‬
‫ﺍﻟﺼﻬﻴﻮﻧﻴﺔ ﻷﺟﻞ ﻧﻴﻞ ﺍﳍﺪﻑ ﺍﳌﺸﺘﺮﻙ ﺑﲔ ﺍﻷﻃﺮﺍﻑ ﺍﻟﺜﻼﺛﺔ؛ ﻭﻫﻮ ﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﺍﻹﺳﻼﻡ‪ ،‬ﺑﺎﻟﻘﻀﺎﺀ ﻋﻠﻰ‬
‫ﺍﻟﻮﺣﺪﺓ ﺑﲔ ﺃﺑﻨﺎﺋﻪ‪.‬‬
‫‪ -4‬ﺍﻟﺴﻌﻲ ﺇﱃ ﺧﻔﺾ ﻧﺴﺒﺔ ﺍﳌﺴﻠﻤﲔ ﺇﱃ ﺃﻗﻞ ﺍﻷﻋﺪﺍﺩ‪ ،‬ﻭﺍﻟﻨﺴﺐ ﺑﻌﺪﺓ ﻃﺮﻕ‪ ،‬ﻭﺃﺳﺎﻟﻴﺐ؛ ﻛﺎﻟﺘﻨﻜﻴﻞ‬
‫‪‬ﻢ‪ ،‬ﻭﺇﺯﻫﺎﻕ ﺍﻷﺭﻭﺍﺡ ﺍﻟﻜﺜﲑﺓ ﻣﻨﻬﻢ‪ ،‬ﺃﻭ ﺍﻹﺑﺎﺩﺓ ﺍﳉﻤﺎﻋﻴﺔ ﳍﻢ‪ ،‬ﺃﻭ ‪‬ﺠﲑﻫﻢ ﻣﻦ ﺃﻭﻃﺎ‪‬ﻢ ﻹﻓﻨﺎﺀ‬
‫) ‪ (383‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻻﺳﺘﻌﻤﺎر أﺣﻘﺎد وأﻃﻤﺎع‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.11 :‬‬
‫) ‪ (384‬اﻟﻤﺼﺪر اﻟﺴﺎﺑﻖ‪ ،‬ص‪.12-11 :‬‬
‫) ‪ (385‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﻣﻦ هﻨﺎ ﻧﻌﻠﻢ‪) ،‬اﻟﺠﺰاﺋﺮ‪ ،‬اﻟﻌﺎﻟﻤﻴﺔ ﻟﻺﻋﻼم‪ ،‬د‪.‬ط‪ ،‬د‪.‬ت( ص‪.18 :‬‬
‫ﻭﺟﻮﺩﻫﻢ ﻣﻨﻬﺎ‪ ،‬ﻭﺍﺳﺘﺒﺪﺍﻟﻪ ﺑﺄﺟﻨﺎﺱ ﺃﺧﺮﻯ)‪ ،(386‬ﻣﻊ ‪‬ﺪﱘ ﺭﻣﻮﺯﻫﻢ ﺍﻟﺪﻳﻨﻴﺔ‪ ،‬ﻭﺍﻏﺘﻴﺎﻝ ﺍﻟﻌﻠﻤﺎﺀ‪،‬‬
‫ﻭﺍﳌﺼﻠﺤﲔ‪ ،‬ﻭﺍﻷﺋﻤﺔ ﻟﺼﺮﻑ ﺍﻟﻌﺎﻣﺔ ﻋﻦ ﺍﻟﺪﻳﻦ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺃﻭ ﺇﻧﺎﻟﺘﻬﻢ ﺍﳌﺼﲑ ﻧﻔﺴﻪ؛ ﻭﻫﻮ ﺍﳌﻮﺕ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﺇﺻﺎﺑﺔ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﻟﺒﻠﺪﺍﻥ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﺑﺎﻟﻮﻫﻦ‪ ،‬ﻭﺇﳊﺎﻕ ﺍﻟﺘﺨﻠﻒ ﲟﺨﺘﻠﻒ ﺍﻟﻘﻄﺎﻋﺎﺕ‬
‫ﺍﻻﻗﺘﺼﺎﺩﻳﺔ؛ ﻓﻜﺎﻥ ﺍﻟﺘﺨﻄﻴﻂ‪ ،‬ﻭﺍﻟﺴﻌﻲ ﻣﻮﺟﻬﺎ "ﻹﻓﻘﺎﺭ ﺍﻟﺸﻌﻮﺏ ﺍﳌﻐﻠﻮﺑﺔ ﻋﻠﻰ ﺃﻣﺮﻫﺎ‪ ،‬ﻭ‪‬ﺐ ﺧﲑﺍ‪‬ﺎ‬
‫ﻣﻨﻬﺎ‪ ،‬ﻭﺍﺧﺘﻼﻕ ﺃﺳﺎﻟﻴﺐ ﻣﺎﻟﻴﺔ ﻣﻌﻘﺪﺓ ﳉﻌﻞ ﺍﻟﺒﻼﺩ ﺍﳌﻬﺰﻭﻣﺔ ﻋﺎﻟﺔ ﺃﺑﺪﺍ ﻋﻠﻰ ﺍﻟﺪﻭﻝ ﺍﻟﻘﻮﻳﺔ ﺍﻟﱵ ﻫﺰﻣﺘﻬﺎ‪،‬‬
‫ﻓﻤﻬﻤﺎ ﺯﺍﺩ ﺇﻧﺘﺎﺟﻬﺎ ﻓﻬﻮ ﳌﺼﻠﺤﺔ ﺍﻟﻐﺎﺻﺐ‪ ،‬ﻭﻣﻬﻤﺎ ﻛﺜﺮ ﺳﻜﺎ‪‬ﺎ ﻓﻬﻢ ﳋﺪﻣﺘﻪ ﻭﺣﺪﻩ")‪.(387‬‬
‫ﺛﺎﻟﺜﺎ‪ :‬ﺇﺿﺎﻓﺔ ﺇﱃ ﲡﺴﻴﺪ ﻣﻼﻣﺢ ﺍﻟﺘﺨﻠﻒ ﺍﻻﻗﺘﺼﺎﺩﻱ‪ ،‬ﻭﺍﻻﺟﺘﻤﺎﻋﻲ‪ ،‬ﻭﺍﻟﺜﻘﺎﰲ؛ ﺳﻌﻰ ﺍﻻﺳﺘﻌﻤﺎﺭ ﺟﺎﻫﺪﺍ‬
‫ﺇﱃ "ﺣﺮﻣﺎﻥ ﺍﻷﻣﻢ ﻣﻦ ﺣﻘﻮﻗﻬﺎ ﰲ ﺍﳊﺮﻳﺔ‪ ،‬ﻭﺍﻟﻜﺮﺍﻣﺔ‪ ،‬ﻭﺍﻟﻌﻠﻢ‪ ،‬ﻭﺍﻻﺭﺗﻘﺎﺀ‪ ،‬ﻭﺇﺑﻘﺎﺋﻬﺎ ﻣﻌﻨﻮﻳﺎ ﺗﻌﺎﱐ ﻣﻦ‬
‫ﺷﻌﻮﺭ ﺍﻟﻀﻌﺔ‪ ،‬ﻭﺍﻟﺘﺄﺧﺮ")‪ ،(388‬ﻭﺫﻟﻚ ﲟﺠﺎ‪‬ﺔ ﻛﻞ ﺍﳊﺮﻛﺎﺕ ﺍﻟﺘﺤﺮﺭﻳﺔ‪ ،‬ﻭﺍﻟﺪﻋﻮﺍﺕ ﺍﳌﻨﺎﺩﻳﺔ‬
‫ﺑﺎﻻﺳﺘﻘﻼﻝ‪ ،‬ﻭﺯﺭﻉ ﺷﻌﻮﺭ ﺍﳋﻀﻮﻉ ﺍﳌﻄﻠﻖ ﰲ ﻧﻔﺴﻴﺔ ﺍﺠﻤﻟﺘﻤﻌﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ؛ ﺃﻱ ﻗﺒﻮﻝ ﻫﺬﺍ‬
‫ﺍﻻﺳﺘﻌﻤﺎﺭ‪ ،‬ﻭﺍﻻﻋﺘﻘﺎﺩ ﺃ‪‬ﺎ ﻟﻦ ﺗﺴﺘﻄﻴﻊ ﻣﻮﺍﺻﻠﺔ ﺍﳊﻴﺎﺓ ﺇﻥ ﻫﻮ ﻏﺎﺩﺭﻫﺎ؛ ﻷﻧﻪ ﳝﻠﻚ ﺯﻣﺎﻡ ﻛﻞ ﺷﻲﺀ‪،‬‬
‫ﻭﻳﺘﺤﻜﻢ ﰲ ﻛﻞ ﺷﺆﻭ‪‬ﺎ‪ ،‬ﻭﻣﺼﺎﺋﺮﻫﺎ)‪.(389‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺁﺛﺎﺭ ﺍﻻﺳﺘﻌﻤﺎﺭ ﺍﻟﻌﺴﻜﺮﻱ ﻋﻠﻰ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‬
‫ﺇﻥ ﺃﻭﻝ ﻣﺎ ﻳﻼﺣﻆ ﻋﻠﻰ ﺃﻫﺪﺍﻑ ﺍﻻﺳﺘﻌﻤﺎﺭ؛ ﻫﻲ ﺃ‪‬ﺎ ﺷﺎﻣﻠﺔ‪ ،‬ﻭﳑﺘﺪﺓ‪ .‬ﻓﻬﻲ ﱂ ‪‬ﻤﻞ ﺟﺎﻧﺒﺎ ﻣﻦ‬
‫ﺟﻮﺍﻧﺐ ﺍﳊﻴﺎﺓ‪ ،‬ﻭﱂ ﺗﻐﺾ ﺍﻟﻄﺮﻑ ﻋﻦ ﻣﻴﺪﺍﻥ ﻣﻦ ﻣﻴﺎﺩﻳﻦ ﺍﺣﺘﻜﺎﻙ ﺍﳌﺴﻠﻤﲔ ﺑﺒﻌﻀﻬﻢ ﺍﻟﺒﻌﺾ؛ ﺳﻮﺍﺀ‬
‫ﻛﺎﻧﻮﺍ ﺃﻓﺮﺍﺩﺍ‪ ،‬ﺃﻭ ﲨﺎﻋﺎﺕ‪ ،‬ﺃﻭ ﺣﱴ ﺃﳑﺎ‪ ،‬ﺫﻟﻚ ﻷﻥ ﲣﻄﻴﻄﻬﺎ ﱂ ﻳﻜﻦ ﻣﺮﻫﻮﻧﺎ ﲝﻘﺒﺔ ﺯﻣﻨﻴﺔ ﻗﺼﲑﺓ‬
‫ﺍﳌﺪﻯ‪ ،‬ﺃﻭ ﺃﻃﻤﺎﻉ ﳏﺪﺩﺓ ﺍﻷﻃﺮ‪ ،‬ﻭﺍﻟﻮﺟﻬﺔ‪ .‬ﺑﻞ ﺇ‪‬ﺎ ﻛﺎﻧﺖ ﺗﻌﻤﻞ ﳊﺎﺿﺮﻫﺎ ﻭﻓﺎﺀ ﳌﺎﺿﻴﻬﺎ‪ ،‬ﻭﲣﻄﻴﻄﺎ‬
‫ﳌﺴﺘﻘﺒﻠﻬﺎ‪.‬‬
‫ﻭﻟﺬﻟﻚ ﻛﺎﻧﺖ ﺍﻵﺛﺎﺭ ﺟﻠﻴﺔ‪ ،‬ﻭﺭﺍﺳﺨﺔ ﰲ ﻭﺍﻗﻊ ﺍﳌﺴﻠﻤﲔ ﺣﱴ ﺑﻌﺪ ﺭﺣﻴﻞ ﻫﺬﺍ ﺍﻻﺳﺘﻌﻤﺎﺭ‪،‬‬
‫ﻭﺟﺮ ﺟﻴﻮﺷﻪ ﻣﻌﻪ‪ .‬ﻭﻛﺎﻧﺖ ‪-‬ﻛﻤﺎ ﺧﻄﻂ ﳍﺎ ﺑﺪﻗﺔ‪ -‬ﻣﺘﻐﻠﻐﻠﺔ ﰲ ﺍﻻﻗﺘﺼﺎﺩ‪ ،‬ﻭﺍﻟﺴﻴﺎﺳﺔ‪ ،‬ﻭﺍﻟﺜﻘﺎﻓﺔ‪،‬‬
‫ﻭﺍﻟﻌﻼﻗﺎﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﺍﻷﺧﻼﻕ…ﺍﱁ؛ ﺃﻱ ﰲ ﻛﻞ ﺃﺑﻌﺎﺩ ﺍﳊﻴﺎﺓ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﻣﻦ ﺍﻵﺛﺎﺭ ﺍﻟﱵ ﺫﻛﺮﻫﺎ‬
‫ﺍﻟﻐﺰﺍﱄ ﰲ ﻛﺘﺎﺑﺎﺗﻪ‪ ،‬ﻭﲪﻠﻬﺎ ﻣﺴﺆﻭﻟﻴﺔ ﺍﻟﺘﺨﻠﻒ ﺍﳊﻀﺎﺭﻱ ﻟﻠﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻣﺎ ﻳﺄﰐ‪:‬‬
‫ﺃﻭﻻ‪" :‬ﻓﺼﻞ ﺍﻟﺘﻌﻠﻴﻢ ﺍﳌﺪﱐ ﻋﻦ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﺪﻳﲏ‪ :‬ﻓﻘﺪ ﺳﺎﺭ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻹﺳﻼﻣﻲ ﻗﺒﻞ ﺃﻥ ﻳﻠﻘﻲ ﺍﻻﺳﺘﻌﻤﺎﺭ‬
‫ﺑﻜﻠﻜﻠﻪ ﻋﻠﻰ ﺻﺪﺭﻩ‪ ،‬ﺗﺘﻼﺯﻡ ﻓﻴﻪ ﻣﻮﺍﺭﺩ ﺍﻟﻌﻠﻢ‪ ،‬ﻓﻼ ﻳﻔﺮﻕ ﻓﻴﻪ ﺑﲔ ﻋﻠﻢ ﺷﺮﻋﻲ‪ ،‬ﻭﻋﻠﻢ ﺩﻧﻴﻮﻱ‪ ،‬ﺃﻭ‬
‫) ‪ (386‬أﻧﻈﺮ ‪ :‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻹﺳﻼم ﻓﻲ وﺟﻪ اﻟﺰﺣﻒ اﻷﺣﻤﺮ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.133/129 :‬‬
‫) ‪ (387‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻹﺳﻼم واﻻﺳﺘﺒﺪاد اﻟﺴﻴﺎﺳﻲ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.264 :‬‬
‫) ‪ (388‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ‪ ،‬اﻟﺼﻔﺤﺔ ﻧﻔﺴﻬﺎ‪.‬‬
‫) ‪ (389‬ﻟﻬﺬا ﻇﻬﺮت ﻋﺪة دﻋﻮات إﻟﻰ ﻋﺪم ﻣﻐﺎدرة اﻻﺳﺘﻌﻤﺎر ﻟﻠﺒﻼد ﺑﻌﺪ ﻧﻴﻠﻬﺎ ﻻﺳﺘﻘﻼﻟﻬﺎ‪ ،‬ﻣﺜﻞ ﻣﺎ ﺣﺪث ﻓﻲ اﻟﺠﺰاﺋﺮ‪.‬‬
‫ﻣﺪﱐ‪ ،‬ﻭﻟﻜﻦ ﺍﻻﺳﺘﻌﻤﺎﺭ ﳌﺎ ﲤﻜﻦ ﻣﻦ ﺍﻷﻣﺔ‪ ،‬ﺍﺳﺘﻄﺎﻉ ﺃﻥ ﻳﻨﻔﺬ ﻫﺬﻩ ﺍﻟﺴﻴﺎﺳﺔ ﺍﳌﺪﻣﺮﺓ")‪ .(390‬ﻭﰲ ﺫﻟﻚ‬
‫ﻳﻘﻮﻝ ﺍﻟﻐﺰﺍﱄ‪" :‬ﺇﻥ ﺍﻻﺳﺘﻌﻤﺎﺭ ﲤﻜﻦ ﻣﻦ ﻓﺼﻞ ﺍﻟﺘﻌﻠﻴﻢ ﺍﳌﺪﱐ ﻋﻦ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﺪﻳﲏ ﰲ ﺑﻼﺩ ﺍﻹﺳﻼﻡ ﻛﻠﻬﺎ‪،‬‬
‫ﻭﻫﻮ ﺷﻲﺀ ﱂ ﻳﻌﺮﻑ ﰲ ﺗﺎﺭﻳﺦ ﺍﻹﺳﻼﻡ ﻃﻮﺍﻝ ﺍﻟﻌﺼﻮﺭ ﺍﳌﺎﺿﻴﺔ‪ ،‬ﺑﻞ ﺇﻧﻪ ﻗﺴﻢ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﺪﻳﲏ ﻧﻔﺴﻪ‬
‫ﺃﻗﺴﺎﻣﺎ ﺷﱴ‪ ،‬ﻭﻧﺘﺞ ﻋﻦ ﺫﻟﻚ ﺃﻥ ﲣﺮﺝ ﺃﺋﻤﺔ‪ ،‬ﻭﻭﻋﺎﻅ‪ ،‬ﻭﺩﻋﺎﺓ ﻟﻺﺳﻼﻡ ﻻ ﻳﻌﺮﻓﻮﻥ ﺇﻻ ‪ %01‬ﳑﺎ ﳚﺐ‬
‫ﺃﻥ ﻳﻌﺮﻑ")‪.(391‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺪﻋﺎﺓ‪ ،‬ﻭﻫﻢ ﲪﻠﺔ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻨﻤﻂ ﻣﻦ ﺍﻟﺘﻜﻮﻳﻦ‪ ،‬ﻓﻜﻴﻒ‬
‫ﻟﻺﺳﻼﻡ ﺃﻥ ﻳﺒﻠﻎ ﺃﻫﺪﺍﻓﻪ؟ ﻭﻛﻴﻒ ﻟﻪ ﺃﻥ ﳚﺴﺪ ﻗﻴﻤﻪ‪ ،‬ﻭﺗﻌﺎﻟﻴﻤﻪ ﰲ ﺍﻟﻌﺎﱂ؟ ﻫﺬﻩ ﺍﻟﺘﻌﺎﻟﻴﻢ ﺍﻟﱵ ﻗﺎﺩﺕ‬
‫ﺍﳊﻀﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺑﺎﻷﻣﺲ ﺇﱃ ﺍﻟﻘﻤﻢ‪ ،‬ﺃﺿﺤﺖ ﺍﻟﻴﻮﻡ؛ ﻭﻫﻲ ‪‬ﻮﻱ ﺇﱃ ﺍﻟﻘﺎﻉ ﺑﺴﺒﺐ ﺍﳍﺠﻮﻡ‬
‫ﺍﻻﺳﺘﻌﻤﺎﺭﻱ ﺍﻟﻌﻨﻴﻒ ﻋﻠﻴﻬﺎ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﺑﻌﺪ ﺃﻥ ﺳﻴﻄﺮ ﺍﻻﺳﺘﻌﻤﺎﺭ ﺍﻟﻌﺴﻜﺮﻱ ﻋﻠﻰ ﺃﻏﻠﺐ ﺍﻟﺒﻠﺪﺍﻥ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺑﺴﻂ ﻫﻴﻤﻨﺘﻪ ﺍﻟﻜﻠﻴﺔ ﻋﻠﻰ‬
‫ﺃﺭﺍﺿﻴﻬﺎ‪ ،‬ﻭﳎﺘﻤﻌﺎ‪‬ﺎ‪ ،‬ﺍﺳﺘﻄﺎﻉ ﺃﻥ ﳛﺪﺙ ﺍﻟﻘﻄﻴﻌﺔ ﺑﲔ ﺍﻷﻣﺔ‪ ،‬ﻭﺇﺳﻼﻣﻬﺎ ﺑﻔﻀﻞ ﺧﻄﺘﻪ ﺍﻟﱵ ﺑﻨﺎﻫﺎ ﻋﻠﻰ‬
‫ﺇﺑﻌﺎﺩ ﺍﻹﺳﻼﻡ ﻋﻦ ﻣﻴﺎﺩﻳﻦ ﺍﳊﻴﺎﺓ‪ ،‬ﻭﺑﺘﺮ ﻛﻞ ﺍﻟﺼﻼﺕ‪ ،‬ﻭﺍﳌﺴﺎﻟﻚ ﺍﻟﱵ ﲤﻜﻨﻪ ﻣﻦ ﻧﻔﺦ ﺭﻭﺡ ﺍﳊﻴﺎﺓ ﻓﻴﻬﺎ؛‬
‫ﺑﺪﺀﺍ ﺑﺎﳊﻜﻢ‪ ،‬ﻭﻣﺮﻭﺭﺍ ﺑﺎﻻﻗﺘﺼﺎﺩ‪ ،‬ﻭﺍﻟﺜﻘﺎﻓﺔ…ﺍﱁ‪.‬‬
‫ﻭﻫﻜﺬﺍ ﺑﺮﺯﺕ ﺁﺛﺎﺭ ﲣﻄﻴﻄﻪ ﺣﲔ ﺃﺑﻌﺪ ﺍﻹﺳﻼﻡ "ﻭﰎ ﺇﻗﺼﺎﺅﻩ ﻓﻌﻼ ﻋﻦ ﺃﺻﻮﻝ ﺍﻟﺘﺸﺮﻳﻊ‪،‬‬
‫ﻭﻓﺮﻭﻋﻪ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﻟﺪﺳﺎﺗﲑ‪ ،‬ﻭﺍﻟﻘﻮﺍﻧﲔ‪ ،‬ﻛﻤﺎ ﺃﺑﻌﺪ ﺍﻹﺳﻼﻡ ﻋﻦ ﺍﳊﺎﻻﺕ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﰲ ﺃﻫﻢ‬
‫ﺍﳌﻌﺎﻣﻼﺕ‪ ،‬ﻭﺃﻣﺴﻬﺎ ﲟﻌﺎﻳﺶ ﺍﳉﻤﺎﻫﲑ")‪ ،(392‬ﻭﻫﻮ ﻣﺎ ﺃﺩﻯ ﺇﱃ ﺇﺻﺎﺑﺔ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﳌﻴﺎﺩﻳﻦ ﺑﺎﻟﻌﺠﺰ‪،‬‬
‫ﻭﺍﻟﻔﺸﻞ‪ ،‬ﻭﺍﻻ‪‬ﻴﺎﺭ؛ ﻷﻥ ﺇﺯﺍﻟﺔ ﺍﻹﺳﻼﻡ ﻋﻨﻬﺎ ﻛﺎﻥ ﲟﺜﺎﺑﺔ ﺇﺯﺍﻟﺔ ﺍﻟﺪﻋﺎﻣﺔ ﺍﻟﱵ ﺗﻘﻮﻡ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺗﻨﺘﻈﻢ ﻋﻠﻰ‬
‫ﺃﺳﺎﺳﻬﺎ‪ .‬ﺃﻣﺎ ﻋﻦ ﻣﻴﺪﺍﻥ ﺍﳊﻜﻢ؛ ﻓﻘﺪ " ﳒﺢ ﺍﻻﺳﺘﻌﻤﺎﺭ ﰲ ﺇﻧﺸﺎﺀ ﺃﻧﻈﻤﺔ ﻋﺮﺑﻴﺔ ﺗﺘﻨﻜﺮ ﻟﻜﺘﺎﺏ ﺍﷲ‪،‬‬
‫ﻭﺳﻨﺔ ﺭﺳﻮﻟﻪ‪ ،‬ﻭﺗﺮﻓﻊ ﺷﻌﺎﺭﺍﺕ ﺃﺧﺮﻯ؛ ﺇﻣﺎ ﺻﺮﳛﺔ ﰲ ﺭﻓﺾ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺇﻣﺎ ﺧﺮﺳﺎﺀ ﻻ ﺗﺬﻛﺮﻩ ﰲ‬
‫ﻣﻮﻃﻦ‪ ،‬ﻭﻻ ﺗﻌﺘﻤﺪ ﻋﻠﻴﻪ ﰲ ﺗﺮﺑﻴﺔ‪ ،‬ﻭﻻ ﺗﺴﺘﻤﺪ ﻣﻨﻪ ﰲ ﺗﺸﺮﻳﻊ‪ ،‬ﻭﻻ ﺗﻮﺛﻖ ﺑﻪ ﺭﺑﺎﻃﺎ‪ ،‬ﻭﻻ ﺗﺒﻌﺚ ﺑﻪ ﻋﻠﻰ‬
‫ﺗﻀﺤﻴﺔ")‪.(393‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﻫﺬﺍ ﺍﳊﺎﻝ ﰲ ﺍﻟﻌﺎﱂ ﺍﻟﻌﺮﰊ‪ ،‬ﻓﺈﻥ ﺍﺳﺘﻜﻤﺎﻝ ﺍﻟﺼﻮﺭﺓ ﰲ ﻃﻮﻝ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪،‬‬
‫ﻭﻋﺮﺿﻪ ﺳﺘﻜﻮﻥ ﺃﺷﺪ ﻭﻗﻌﺎ‪ ،‬ﻭﺃﺷﺪ ﺇﻳﻼﻣﺎ؛ ﻷ‪‬ﺎ ﺗﻨﻘﻞ ﺁﺛﺎﺭﺍ ﺑﺎﻟﻐﺔ ﺍﳋﻄﻮﺭﺓ ﰲ ﺍﺳﺘﺒﻌﺎﺩ ﺍﻹﺳﻼﻡ ﻋﻦ‬
‫ﺍﻷﻧﻈﻤﺔ ﺍﳊﺎﻛﻤﺔ‪ ،‬ﻭﻫﻮ ﺳﺮ ﻗﻴﺎﻣﻬﺎ‪ ،‬ﻭﺃﺳﺎﺱ ﳒﺎﺣﻬﺎ‪ ،‬ﻭﺩﻟﻴﻞ ﺗﻮﺟﻴﻬﻬﺎ ﳌﺼﺎﱀ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﻭﺍﻟﺒﻼﺩ‪.‬‬
‫) ‪ (390‬رﻣﻀﺎن ﺧﻤﻴﺲ اﻟﻐﺮﻳﺐ‪ :‬ﻣﺤﺎور اﻟﻤﺸﺮوع اﻟﻔﻜﺮي ﻟﺪى اﻟﺸﻴﺦ اﻟﻐﺰاﻟﻲ‪ ) ،‬اﻟﻘﺎهﺮة‪ ،‬دار اﻟﺤﺮم ﻟﻠﺘﺮاث‪ ،‬ط‪2002 ،01:‬م( ص‪.198 :‬‬
‫) ‪ (391‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﻣﻊ اﷲ دراﺳﺎت ﻓﻲ اﻟﺪﻋﻮة واﻟﺪﻋﺎة‪) ،‬اﻟﻘﺎهﺮة‪ ،‬ﻧﻬﻀﺔ ﻣﺼﺮ‪ ،‬د‪.‬ط‪2002 ،‬م( ص‪.197 :‬‬
‫) ‪ (392‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻻﺳﺘﻌﻤﺎر أﺣﻘﺎد وأﻃﻤﺎع‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.242 :‬‬
‫) ‪ (393‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﺟﻬﺎد اﻟﺪﻋﻮة ﺑﻴﻦ ﻋﺠﺰ اﻟﺪاﺧﻞ وآﻴﺪ اﻟﺨﺎرج‪) ،‬دﻣﺸﻖ‪ ،‬دار اﻟﻘﻠﻢ‪ ،‬ط‪1420 ،02 :‬هـ‪1999 ،‬م( ص‪.158 :‬‬
‫ﺛﺎﻟﺜﺎ‪ :‬ﻣﻦ ﺍﻵﺛﺎﺭ ﺍﻟﱵ ﺧﻠﻔﺘﻬﺎ ﺟﻬﻮﺩ ﺍﻻﺳﺘﻌﻤﺎﺭ ﺍﻟﻌﺴﻜﺮﻱ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﺃﲦﺮ‪‬ﺎ ﺧﻄﻄﻪ ﺍﳌﺎﻛﺮﺓ‬
‫"ﺗﺪﻣﲑﻩ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﺣﺮﺻﻪ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻭﻫﺬﺍ ﻋﻦ ﻃﺮﻳﻖ ﺇﺣﻴﺎﺀ ﺍﻟﻠﻐﺎﺕ ﺍﻟﻌﺎﻣﻴﺔ")‪ ،(394‬ﺑﺎﻹﺿﺎﻓﺔ‬
‫ﺇﱃ ﻓﺮﺽ ﻟﻐﺘﻪ‪ ،‬ﻭﺟﻌﻠﻬﺎ ﻟﻐﺔ ﺍﳌﻌﺎﻣﻼﺕ‪ ،‬ﻭﺍﳌﺮﺍﺳﻼﺕ‪ ،‬ﻭﻣﻨﻊ ﺗﺪﺭﻳﺲ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﺍﳌﺪﺍﺭﺱ ﻟﺘﻨﺤﺼﺮ ﰲ‬
‫ﺑﻌﺾ ﺍﻟﺰﻭﺍﻳﺎ‪ ،‬ﻭﺍﻟﻜﺘﺎﺗﻴﺐ‪ ،‬ﻭﲢﺮﻡ ﲨﺎﻫﲑ ﻋﺮﻳﻀﺔ ﻣﻦ ﺗﻌﻠﻤﻬﺎ‪.‬‬
‫ﺭﺍﺑﻌﺎ‪ :‬ﻟﻘﺪ ﲤﻜﻦ ﺍﻻﺳﺘﻌﻤﺎﺭ ﺍﻟﻌﺴﻜﺮﻱ ﺑﻨﺠﺎﺡ ﻛﺒﲑ ﻣﻦ ﺇﻟﻐﺎﺀ ﺍﳋﻼﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺇﺣﺪﺍﺙ ﺍﻟﺘﺼﺪﻉ‬
‫ﰲ ﻛﻴﺎﻥ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ .‬ﺫﻟﻚ ﺃﻥ ﺧﻄﺘﻪ "ﻗﺎﻣﺖ ﻋﻠﻰ ﺃﺳﺎﺱ ﺑﲔ؛ ﻫﻮ ﲤﺰﻳﻖ ﺍﻟﺮﻗﻌﺔ ﺍﻟﻌﺮﺑﻴﺔ‪،‬‬
‫ﻭﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺟﻌﻞ ﻛﻞ ﻣﺰﻗﺔ ﻛﻴﺎﻧﺎ ﻣﺎﺩﻳﺎ‪ ،‬ﻭﻣﻌﻨﻮﻳﺎ ﻻ ﺻﻠﺔ ﻟﻪ ﺑﺎﻵﺧﺮ ﰲ ﻣﻴﺪﺍﻥ ﺍﻟﺴﻴﺎﺳﺔ ﺍﻟﺪﺍﺧﻠﻴﺔ‪،‬‬
‫ﺃﻭ ﺍﳋﺎﺭﺟﻴﺔ")‪ .(395‬ﻭﻛﺎﻧﺖ ﻧﺘﻴﺠﺔ ﲣﻄﻴﻄﻪ ﻫﺬﻩ‪ ،‬ﲢﻮﻝ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻦ ﺩﻭﻟﺔ ﻭﺍﺣﺪﺓ ﺇﱃ ﺃﺯﻳﺪ ﻣﻦ‬
‫ﺳﺒﻌﲔ ﺩﻭﻟﺔ‪ ،‬ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻨﻬﺎ ﻣﻨﻬﻤﻜﺔ ﺑﺸﺆﻭ‪‬ﺎ‪ ،‬ﺑﻌﻴﺪﺓ ﻋﻦ ﻣﻌﺮﻓﺔ ﻣﺎ ﳚﺮﻱ‪ ،‬ﺃﻭ ﳛﺪﺙ ﰲ ﺍﻷﺧﺮﻯ‪،‬‬
‫ﻣﻦ ﺃﻓﺮﺍﺡ‪ ،‬ﺃﻭ ﺁﻻﻡ؛ ﻧﺎﻫﻴﻚ ﻋﻦ ﺃﻥ ﺗﻨﺼﺮﻫﺎ‪ ،‬ﺃﻭ ﺗﺴﺎﻧﺪﻫﺎ ﺇﻥ ﺍﺣﺘﺎﺟﺖ ﺫﻟﻚ‪ .‬ﻭﳌﺎ ﻛﺎﻧﺖ ﺍﻟﻮﺣﺪﺓ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﺿﺮﻭﺭﺓ ﺃﻛﻴﺪﺓ ﳋﻼﺹ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻣﻦ ﲣﻠﻔﻪ؛ ﻓﺈﻥ ﺍﺳﺘﻤﺮﺍﺭ ﺗﺸﺘﺘﻬﺎ‪ ،‬ﻭﺗﺼﺪﻋﻬﺎ ﻫﻮ‬
‫ﺍﺳﺘﻤﺮﺍﺭ ﻟﺘﺨﻠﻔﻪ‪ ،‬ﻭﺍﳓﻄﺎﻃﻪ‪.‬‬
‫ﺧﺎﻣﺴﺎ‪ :‬ﻛﺬﻟﻚ ﳒﺢ ﺍﻻﺳﺘﻌﻤﺎﺭ ﺍﻟﻌﺴﻜﺮﻱ ﰲ ﻏﺮﺱ ﺍﻟﺸﻮﻛﺔ ﰲ ﻗﻠﺐ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﺗﻌﻬﺪﻫﺎ‬
‫ﺑﺎﻟﻨﻤﺎﺀ‪ ،‬ﻭﺍﻟﻘﻮﺓ‪ .‬ﻓﺈﺳﺮﺍﺋﻴﻞ ﺍﻟﱵ ﺗﻌﺎﻭﻧﺖ ﻗﻮﻯ ﺍﻹﳊﺎﺩ ﻣﻊ ﺍﻟﺼﻠﻴﺒﻴﺔ ﻋﻠﻰ ﺗﻨﺼﻴﺒﻬﺎ ﰲ ﻓﻠﺴﻄﲔ‪ ،‬ﺣﻈﻴﺖ‬
‫ﺑﺎﻟﺪﻋﻢ ﺍﳌﺴﺘﻤﺮ ﳍﺎ ﺣﱴ ﺃﺻﺒﺤﺖ ﺍﻟﻘﻮﺓ ﺍﻷﻭﱃ‪ ،‬ﻭﺍﻷﺧﻄﺮ ﰲ ﺍﳌﻨﻄﻘﺔ ﻛﻠﻬﺎ‪ ،‬ﻧﺘﻴﺠﺔ ﻟﻠﺪﻋﻢ ﺍﻟﻌﺴﻜﺮﻱ‪،‬‬
‫ﻭﺍﻟﺴﻴﺎﺳﻲ ﺍﻟﻜﺒﲑ ﺍﻟﺬﻱ ﺣﻈﻴﺖ ﺑﻪ‪ ،‬ﻭﺍﻟﺬﻱ ﻛﺎﻥ ﻳﺮﻯ ﺃﺻﺤﺎﺑﻪ ﺃﻧﻪ ﻫﺪﻑ ﻣﻬﻢ ﻟﻠﻐﺎﻳﺔ‪ ،‬ﺇﺫ ﺃﻥ "ﺍﻟﺴﺎﺳﺔ‬
‫ﺍﻷﻣﺮﻳﻜﻴﲔ‪ ،‬ﻭﺍﻷﻭﺭﻭﺑﻴﲔ ﺍﳌﺒﻐﻀﲔ ﻟﻺﺳﻼﻡ‪ ،‬ﻭﺃﻣﻨﻪ ﻳﺮﻭﻥ ﰲ ﺇﻗﺎﻣﺔ ﺩﻭﻟﺔ ﻟﻠﻴﻬﻮﺩ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺒﻘﻌﺔ ﻣﻦ‬
‫ﺃﺭﺿﻨﺎ ﺧﻄﻮﺓ ﳍﺎ ﻣﺎ ﺑﻌﺪﻫﺎ ﰲ ﺯﻟﺰﻟﺔ ﺍﻟﻜﻴﺎﻥ ﺍﻹﺳﻼﻣﻲ ﻛﻠﻪ")‪ .(396‬ﻭﻗﺪ ﲢﻘﻖ ﻫﺪﻓﻬﻢ‪ ،‬ﻭﺃﺿﺤﻰ ﺍﻟﻌﺎﱂ‬
‫ﺍﻹﺳﻼﻣﻲ ﺑﺄﺳﺮﻩ ﳛﺴﺐ ﻹﺳﺮﺍﺋﻴﻞ ﺃﻟﻒ ﺣﺴﺎﺏ ﻗﺒﻞ ﺃﻥ ﻳﺼﺪﺭ ﺗﺼﺮﳛﺎ ﻟﺮﻓﺾ ﺗﺼﺮﻓﻬﺎ‪ ،‬ﺃﻭ ﻧﻘﺪ‬
‫ﻗﺮﺍﺭﺍ‪‬ﺎ‪ ،‬ﺃﻣﺎ ﺍﳌﺒﺎﺩﺭﺍﺕ ﺍﻟﻔﻌﻠﻴﺔ؛ ﻓﻬﻲ ﻻ ﺗﺰﺍﻝ ﺑﻌﻴﺪﺓ ﺟﺪﺍ ﻋﻦ ﻭﺍﻗﻊ ﺍﳌﺴﻠﻤﲔ ﺍﳊﺎﱄ‪.‬‬
‫ﻻ ﺷﻚ ﺃﻥ ﻫﺬﻩ ﺍﻵﺛﺎﺭ ﺷﺎﻣﻠﺔ ﻟﺸﱴ ﺍﳌﻴﺎﺩﻳﻦ‪ ،‬ﻭﻗﺎﺋﻤﺔ ﰲ ﳐﺘﻠﻒ ﳎﺎﻻﺕ ﺍﳊﻴﺎﺓ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﳑﺎ‬
‫ﻳﺆﻛﺪ ﺃ‪‬ﺎ ﺃﺳﻬﻤﺖ ﺑﺸﻜﻞ ﻛﺒﲑ ﰲ ﺍﻟﺘﺨﻠﻒ ﺍﳊﻀﺎﺭﻱ ﺍﻟﺬﻱ ﻋﻢ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ .‬ﻓﻜﻞ ﺃﺛﺮ ﻛﺎﻥ‬
‫ﻳﻨﺨﺮ ﺃﺣﺪ ﺃﺭﻛﺎﻥ ﺍﻷﻣﺔ‪ ،‬ﻭﻳﺒﺪﺩ ﳎﻬﻮﺩﺍ‪‬ﺎ‪ ،‬ﻭﻳﻜﻔﻲ ﺃﻥ ﺍﻻﺳﺘﻌﻤﺎﺭ ﺍﻟﻌﺴﻜﺮﻱ ﻗﺪ "ﺟﻼ ﻣﻦ ﺗﻠﻘﺎﺀ ﻧﻔﺴﻪ‬
‫ﻋﻦ ﺃﻗﻄﺎﺭ ﺇﺳﻼﻣﻴﺔ‪ ،‬ﻭﻏﲑ ﺇﺳﻼﻣﻴﺔ ﺩﻭﻥ ﻗﺘﺎﻝ ﻭﺗﻀﺤﻴﺎﺕ؛ ﻷﻧﻪ ﻛﺎﻥ ﺷﺪﻳﺪ ﺍﻟﻮﺛﻮﻕ ﻣﻦ ﺃﻥ ﻫﺬﻩ‬
‫) ‪ (394‬رﻣﻀﺎن ﺧﻤﻴﺲ اﻟﻐﺮﻳﺐ‪ :‬ﻣﺤﺎور اﻟﻤﺸﺮوع اﻟﻔﻜﺮي ﻟﺪى اﻟﺸﻴﺦ اﻟﻐﺰاﻟﻲ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ص‪.199 :‬‬
‫) ‪ (395‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻻﺳﺘﻌﻤﺎر أﺣﻘﺎد وأﻃﻤﺎع‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.147 :‬‬
‫) ‪ (396‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﺣﺼﺎد اﻟﻐﺮور‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﻣﺴﻌﻮد ﻓﻠﻮﺳﻲ‪) ،‬اﻟﺠﺰاﺋﺮ‪ ،‬دار رﻳﺤﺎﻧﺔ‪ ،‬د‪.‬ط‪ ،‬د‪.‬ت( ص‪.34 :‬‬
‫ﺍﻷﻗﻄﺎﺭ ﺳﺘﻈﻞ ﺫﻳﻮﻻ ﻟﻪ ﺗﺴﺘﻤﺪ ﻣﻨﻪ‪ ،‬ﻭﺗﻌﺘﻤﺪ ﻋﻠﻴﻪ")‪ ،(397‬ﻭﻫﻮ ﻣﺎ ﲢﻘﻖ ﺑﺎﻟﻔﻌﻞ ﺑﻌﺪ ﻣﻐﺎﺩﺭﺓ ﻫﺬﻩ‬
‫ﺍﳉﻴﻮﺵ‪.‬‬
‫ﻭﺍﳌﻠﻔﺖ ﰲ ﻫﺬﻩ ﺍﻟﻨﻘﻄﺔ ﺑﺎﻟﺬﺍﺕ؛ ﻫﻲ ﺃﻥ ﺍﻟﻐﺰﺍﱄ ﻗﺪ ﻗﺎﻝ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﰲ ﻛﺘﺎﺑﻪ ﺍﻷﻭﻝ‪:‬‬
‫"ﺍﻹﺳﻼﻡ ﻭﺍﻷﻭﺿﺎﻉ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ"‪ ،‬ﺍﻟﺬﻱ ﺃﻟﻔﻪ ﺳﻨﺔ ‪1947‬ﻡ‪ ،‬ﺃﻱ ﰲ ﺍﻟﻔﺘﺮﺓ ﺍﻟﱵ ﻛﺎﻧﺖ ﺃﻏﻠﺐ ﺍﻟﺒﻠﺪﺍﻥ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﲢﻴﺎ ﰲ ﻇﻞ ﺍﻻﺳﺘﻌﻤﺎﺭ‪ ،‬ﻭﱂ ﻳﻜﻦ ﻧﻮﺭ ﺍﻻﺳﺘﻘﻼﻝ ﻗﺪ ﺑﺪﺃ ﻳﺘﺴﻠﻞ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﻫﺬﺍ ﺩﻟﻴﻞ ﻋﻠﻰ‬
‫ﺍﺳﺘﺸﺮﺍﻑ ﺍﻟﻐﺰﺍﱄ ﻵﻓﺎﻕ ﺍﳌﺴﺘﻘﺒﻞ‪ ،‬ﻭﻣﺪﻯ ﻋﻤﻖ ﲢﻠﻴﻠﻪ ﻟﻮﺍﻗﻊ ﺃﻣﺘﻪ‪ ،‬ﻭﲤﻜﻨﻪ ﻣﻦ ﻭﺿﻊ ﻓﺮﻭﺽ‪،‬‬
‫ﻭﺗﻨﺒﺆﺍﺕ ﳌﺎ ﺳﻴﺤﺪﺙ ﰲ ﺍﳌﺴﺘﻘﺒﻞ‪.‬‬
‫ﻭﺇﺩﺭﺍﻙ ﺍﻟﻐﺰﺍﱄ ﺑﺄﻥ ﺍﻟﺒﻠﺪﺍﻥ ﺍﻹﺳﻼﻣﻴﺔ ﺳﺘﺒﻘﻰ ﻣﺮﺗﺒﻄﺔ‪ ،‬ﻭﺗﺎﺑﻌﺔ ﻟﻼﺳﺘﻌﻤﺎﺭ؛ ﻛﺎﻥ ﻧﺘﻴﺠﺔ ﻟﻠﺬﻳﻮﻝ‬
‫ﺍﻟﱵ ﺧﻠﻔﻬﺎ ﺍﻻﺳﺘﻌﻤﺎﺭ ﻭﺭﺍﺀﻩ‪ ،‬ﻭﰲ ﺫﻟﻚ ﻳﻘﻮﻝ‪" :‬ﻧﻌﻢ ﻗﺪ ﺗﻨﺴﺤﺐ ﺟﻴﻮﺵ ﺍﻻﺣﺘﻼﻝ‪ ،‬ﻭﲣﺘﻔﻲ ﺍﻟﺴﻴﺎﺩﺓ‬
‫ﺍﳌﺒﺎﺷﺮﺓ‪ ،‬ﻏﲑ ﺃﻥ ﺃﻭﺿﺎﻋﺎ ﺃﺧﺮﻯ ﺳﺘﺤﻞ ﳏﻠﻬﺎ ﻓﻮﺭﺍ‪ ،‬ﻭﺗﺒﻘﻰ ﺍﻷﻣﻢ ﺍﻟﻀﻌﻴﻔﺔ ﻣﻘﻮﺩﺓ ﲞﻴﻮﻁ ﺧﻔﻴﺔ ﺇﱃ‬
‫ﺍﻟﺴﺎﺩﺓ ﺍﻷﻭﻟﲔ ﺃﻧﻔﺴﻬﻢ‪ ،‬ﺃﻭ ﺇﱃ ﺑﺪﻳﻞ ﻻ ﻳﻘﻞ ﻋﻨﻬﻢ ﻟﺆﻣﺎ‪ ،‬ﻭﺿﺮﺍﻭﺓ‪ .‬ﺇﻥ ﺍﻻﺳﺘﻌﻤﺎﺭ ﻗﺪ ﻳﺘﻄﻮﺭ‪ ،‬ﻭﻳﺒﺪﻝ‬
‫ﺃﺯﻳﺎﺀﻩ ﻭﻓﻖ ﺍﻷﺣﻮﺍﻝ ﺍﻟﱵ ﺗﻼﺋﻤﻪ‪ ،‬ﻭﻟﻜﻨﻪ ﺑﺎﻕ ﻣﺎ ﺑﻘﻲ ﺣﻖ ﺿﻌﻴﻒ‪ ،‬ﻭﺑﺎﻃﻞ ﻗﻮﻱ")‪.(398‬‬
‫ﳍﺬﺍ ﺍﻧﻄﻠﻘﺖ ﺩﻋﻮﺓ ﺍﻟﻐﺰﺍﱄ ﺑﻀﺮﻭﺭﺓ ﻃﺮﺩ ﺍﳌﺴﺘﻌﻤﺮ‪ ،‬ﻭﺇﻋﻼﻥ ﺍﳊﺮﺏ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﻻﺳﺘﻌﺎﻧﺔ ﺑﺸﱴ‬
‫ﺍﻷﺳﻠﺤﺔ؛ ﻷﻥ ﻃﺮﺩﻩ ﺿﺮﻭﺭﺓ ﺣﻴﺎﺓ‪ ،‬ﻭﻗﻀﻴﺔ ﻻ ﺑﺪ ﻣﻦ ﺍﻟﻔﻮﺯ ‪‬ﺎ‪ ،‬ﻭﺩﻋﻮﺓ ﺍﻟﻐﺰﺍﱄ ﳚﺐ ﺃﻥ ﺗﺘﺠﺪﺩ ﻫﺬﻩ‬
‫ﺍﻷﻳﺎﻡ؛ ﻷﻥ ﺩﻭﺍﻋﻴﻬﺎ ﻗﺪ ﲡﺪﺩﺕ ﺑﻌﺪ ﺃﻥ ﻗﺮﺭﺕ ﺍﳉﻴﻮﺵ ﺍﻻﺳﺘﻌﻤﺎﺭﻳﺔ ﺃﻥ ﺗﻌﻮﺩ ﺇﱃ ﺍﻟﺒﻼﺩ ﺍﻹﺳﻼﻣﻴﺔ‪،‬‬
‫ﻭﻟﻜﻨﻬﺎ ﰲ ﻫﺬﻩ ﺍﳌﺮﺓ ﺃﺷﺪ ﺗﻄﻮﺭﺍ‪ ،‬ﻭﺃﻋﻤﻖ ﲣﻄﻴﻄﺎ‪.‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﱐ‪ :‬ﺍﻻﺳﺘﻌﻤﺎﺭ )ﺍﻟﻐﺰﻭ( ﺍﻟﺜﻘﺎﰲ‬
‫ﺇﺫﺍ ﻛﺎﻥ ﺍﻻﺳﺘﻌﻤﺎﺭ ﺍﻟﻌﺴﻜﺮﻱ ﻗﺪ ﻟﻌﺐ ﺩﻭﺭﺍ ﻓﻌﺎﻻ ﰲ ﺇﳊﺎﻕ ﺍﻟﺘﺨﻠﻒ ﺍﳊﻀﺎﺭﻱ ﺑﺎﻟﻌﺎﱂ‬
‫ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﺗﺄﺧﲑ ‪‬ﻀﺘﻪ ﻧﻈﺮﺍ ﳌﺎ ﺣﻘﻘﻪ ﻣﻦ ﺃﻫﺪﺍﻑ ﺳﻴﺎﺳﻴﺔ‪ ،‬ﻭﺍﻗﺘﺼﺎﺩﻳﺔ‪ ،‬ﻭﻋﺴﻜﺮﻳﺔ ﻋﻠﻰ ﺣﺴﺎﺏ‬
‫ﺷﻌﻮﺏ‪ ،‬ﻭﺛﺮﻭﺍﺕ ﺍﻟﺒﻼﺩ ﺍﻹﺳﻼﻣﻴﺔ؛ ﻓﺈﻥ ﺍﻻﺳﺘﻌﻤﺎﺭ ﺍﻟﺜﻘﺎﰲ‪ ،‬ﺃﻭ ﺍﻟﻔﻜﺮﻱ ‪-‬ﻛﻤﺎ ﻳﺮﻯ ﺍﻟﻐﺰﺍﱄ‪-‬ﱂ ﻳﻜﻦ‬
‫ﺃﻗﻞ ﻣﻨﻪ ﰲ ﺍﻟﺘﺄﺛﲑ ﻋﻠﻰ ﺍﳌﺴﺘﻮﻯ ﺍﳊﻀﺎﺭﻱ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﻫﻮ ﺇﻥ ﺑﺪﺍ ﳐﺘﻠﻔﺎ ﻋﻨﻪ ﰲ ﳕﻂ ﺍﳍﺠﻮﻡ‪ ،‬ﻭﻧﻮﻉ‬
‫ﺍﻟﺴﻼﺡ‪ ،‬ﻭﻃﺮﻳﻘﺔ ﺍﻟﻐﺰﻭ؛ ﻓﺈﻧﻪ ﻳﻮﺍﻓﻘﻪ ﰲ ﺍﻷﻫﺪﺍﻑ ﺍﳌﺒﺘﻐﺎﺓ‪ ،‬ﻭﺍﻟﻨﻮﺍﻳﺎ ﺍﳌﺒﻴﺘﺔ‪.‬‬
‫ﱂ ﻳﻬﻮﻥ ﺍﻟﻐﺰﺍﱄ ﻣﻦ ﺷﺄﻥ ﺍﻟﻐﺰﻭ ﺍﻟﺜﻘﺎﰲ ﺑﻞ ﺭﺁﻩ ﺃﻛﺜﺮ ﺧﻄﻮﺭﺓ‪ ،‬ﻭﺃﺷﺪ ﺑﻼﺀ ﻣﻦ ﺍﻟﻐﺰﻭ‬
‫ﺍﻟﻌﺴﻜﺮﻱ؛ ﻷﻧﻪ ﺍﺣﺘﻼﻝ ﻟﻠﻌﻘﻞ‪ ،‬ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻳﻌﺘﱪ ﻓﻴﻪ ﺍﻟﺜﺎﱐ ﺍﺣﺘﻼﻻ ﻟﻸﺭﺽ‪ .‬ﻭﺍﻟﻐﺰﻭ ﺍﻟﺜﻘﺎﰲ ﻫﻮ‬
‫ﳏﺎﻭﻟﺔ ﻟﻨﺨﺮ‪ ،‬ﻭﺗﺸﻮﻳﻪ ﺍﻟﻘﻴﻢ‪ ،‬ﻭﺍﳌﺒﺎﺩﺉ‪ ،‬ﻭﺍﻷﻓﻜﺎﺭ‪ ،‬ﻭﺍﻷﺧﻼﻕ‪ ،‬ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻟﺘﻌﺎﻟﻴﻢ ﺍﻟﱵ ﺟﺎﺀﺕ ‪‬ﺎ‬
‫) ‪ (397‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻟﻄﺮﻳﻖ ﻣﻦ هﻨﺎ‪) ،‬اﻟﻘﺎهﺮة‪ ،‬دار اﻟﺸﺮوق‪ ،‬ط‪1418 ،04 :‬هـ‪1997 ،‬م( ص‪.13-12 :‬‬
‫) ‪ (398‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻹﺳﻼم واﻷوﺿﺎع اﻻﻗﺘﺼﺎدﻳﺔ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.73 :‬‬
‫ﺭﺳﺎﻟﺔ ﺍﻹﺳﻼﻡ‪ ،‬ﺪﻑ ﺗﺸﻮﻳﻪ ﺍﳍﻮﻳﺔ ﺍﳊﻀﺎﺭﻳﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺃﻭ ﺍﻗﺘﻼﻉ ﺍﻹﺳﻼﻡ ﻣﻦ ﺟﺬﻭﺭﻩ‪ ،‬ﻭﳏﻮ‬
‫ﺁﺛﺎﺭﻩ ﻣﻦ ﺣﻴﺎﺓ ﻣﻌﺘﻨﻘﻴﻪ‪ ،‬ﺑﻞ ﻣﻦ ﺍﳊﻴﺎﺓ ﻛﻠﻬﺎ‪.‬‬
‫ﻭﻋﻦ ﻋﻼﻗﺔ ﺍﻟﻐﺰﻭ ﺍﻟﺜﻘﺎﰲ ﺑﺎﻟﻌﺴﻜﺮﻱ ﺃﻛﺪ ﺍﻟﻐﺰﺍﱄ ﺃﻧﻪ ﻛﺎﻥ ﺻﻨﻮﺍ ﻟﻪ‪ ،‬ﻭﳑﻬﺪﺍ ﻟﻪ ﰲ ﺃﻭﻗﺎﺕ‬
‫ﻛﺜﲑﺓ‪ .‬ﺃﻣﺎ ﺍﻻﻋﺘﻘﺎﺩ ﺑﺄ‪‬ﻤﺎ ﻣﻨﻔﺼﻼﻥ‪ ،‬ﺃﻭ ﻣﺴﺘﻘﻼﻥ ﻋﻦ ﺑﻌﻀﻬﻤﺎ ﺍﻟﺒﻌﺾ‪ ،‬ﻓﻼ ﳎﺎﻝ ﻟﻸﺧﺬ ﺑﻪ‪ .‬ﻭﺍﻟﻐﺰﻭ‬
‫ﺍﻟﺜﻘﺎﻓـﻲ ﻳﺘﺨﺬ ﻋﺪﺓ ﺃﺷﻜـﺎﻝ‪ ،‬ﲣﺪﻡ ﻛﻞ ﻣﻨﻬﺎ ﺍﲡﺎﻫﺎ ﻣﻌﻴﻨﺎ؛ ﻓﻤﻨﻬﺎ ﺍﻟﺘﻨﺼﲑ ‪-‬ﺍﻟﺘﺒﺸﲑ‪ ،-‬ﻭﺍﻟﺸﻴﻮﻋﻴﺔ‬
‫ﺍﻹﳊﺎﺩ‪ ,-‬ﻭﺍﻟﻌﻠﻤﺎﻧﻴﺔ ‪-‬ﻓﺼﻞ ﺍﻟﺪﻳﻦ ﻋﻦ ﺍﻟﺪﻭﻟﺔ‪ ،-‬ﻭﻟﻜﻦ ﺍﳌﻼﺣﻆ ﻋﻠﻰ ﺍﻟﻐﺰﺍﱄ ﻭﻫﻮ ﻳﺘﺤﺪﺙ ﻋﻦ‬‫ﺃﺷﻜﺎﻝ ﺍﻟﻐﺰﻭ ﺍﻟﺜﻘﺎﰲ؛ ﻫﻮ ﺃﻧﻪ ﻳﺮﻛﺰ ﻋﻠﻰ ﺍﻟﺘﻨﺼﲑ‪ ،‬ﻭﺍﻟﺸﻴﻮﻋﻴﺔ‪ ،‬ﻭﻛﺜﲑﺍ ﻣﺎ ﻭﺭﺩﺕ ﰲ ﻛﺘﺎﺑﺎﺗﻪ ﻋﺒﺎﺭﺓ‪:‬‬
‫"ﺍﻟﻐﺰﻭ ﺍﻟﺜﻘﺎﰲ ﺑﺸﻘﻴﻪ ﺍﻟﺼﻠﻴﱯ‪ ،‬ﻭﺍﻟﺸﻴﻮﻋﻲ"؛ ﺃﻱ ﺃﻧﻪ ﻳﻘﺮﻥ ﺍﻟﻐﺰﻭ ﺑﺎﻟﻌﻘﻴﺪﺓ ﺍﻟﺪﻳﻨﻴﺔ ﺍﻟﱵ ﺣﺮﻛﺘﻪ‪،‬‬
‫ﻭﻋﻤﻠﺖ ﻋﻠﻰ ﻧﺸﺮﻩ‪ ،‬ﻭﺇﻧﻔﺎﺫ ﲰﻮﻣﻪ ﺑﺈﻣﺪﺍﺩﻩ ﺑﺎﻟﻌﻮﻥ ﺍﳌﺎﺩﻱ‪ ،‬ﻭﺍﳌﻌﻨﻮﻱ‪.‬‬
‫ﺃﻭﻻ‪ -‬ﻋﻮﺍﻣﻞ ﺍﻣﺘﺪﺍﺩ ﺍﻟﻐﺰﻭ ﺍﻟﺜﻘﺎﰲ ﺑﺸﻘﻴﻪ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪:‬‬
‫ﻳﺮﻯ ﺍﻟﻐﺰﺍﱄ؛ ﺃﻥ ﺳﺮ ﳒﺎﺡ ﺍﻻﻣﺘﺪﺍﺩ‪ ،‬ﻭﺍﻟﻐﺰﻭ ﺍﻟﺜﻘﺎﰲ ﰲ ﺃﳓﺎﺀ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻛﺎﻥ ﻧﺘﻴﺠﺔ‬
‫ﻟﻠﻔﺮﺍﻍ ﺍﻟﺮﻫﻴﺐ ﺍﻟﺴﺎﺋﺪ ﻓﻴﻪ‪ ،‬ﻭﺍﻟﺬﻱ ﲰﺢ ﻟﻪ ﺑﺸﻐﻠﻪ‪ ،‬ﻭﻣﻠﺌﻪ ﲟﺨﺘﻠﻒ ﺍﻟﻮﺳﺎﺋﻞ‪ ،‬ﻭﺍﻷﺳﺎﻟﻴﺐ ﺍﻟﱵ ﺗﺴﻠﺢ‬
‫‪‬ﺎ‪ .‬ﻭﻫﺬﺍ ﺍﻟﻔﺮﺍﻍ ﻳﻌﻮﺩ ﰲ ﻧﺸﺄﺗﻪ ﺇﱃ ﻋﺪﺓ ﻋﻮﺍﻣﻞ ﺃﳘﻬﺎ‪:‬‬
‫‪ -1‬ﻭﺟﻮﺩ ﻓﺮﺍﻍ ﻋﻘﻠﻲ‪ ،‬ﻭﺩﻳﲏ ﺑﺴﺒﺐ ﺍﺑﺘﻌﺎﺩ ﺍﳌﺴﻠﻤﲔ ﻋﻦ ﺍﻹﺳﻼﻡ ﺍﳊﻘﻴﻘﻲ‪ ،‬ﻭﺍﻧﺸﻐﺎﳍﻢ ﺑﺘﺪﻳﻦ‬
‫ﻣﻐﺸﻮﺵ‪ ،‬ﻗﺎﺋﻢ ﻋﻠﻰ ﺧﻠﻴﻂ ﻣﻦ ﺍﳌﻮﺭﻭﺛﺎﺕ ﻏﲑ ﺍﳌﻐﺮﺑﻠﺔ‪ ،‬ﺍﻟﱵ ﻫﻲ "ﳎﻤﻮﻋﺔ ﺃﻓﻜﺎﺭ‪ ،‬ﻭﺗﻘﺎﻟﻴﺪ‪ ،‬ﻭﻣﺴﺎﻟﻚ‬
‫ﺧﺎﺻﺔ‪ ،‬ﻭﻋﺎﻣﺔ ﺗﻨﺘﺸﺮ ﺑﲔ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺗﺘﻘﻴﺪ ﲨﻬﺮ‪‬ﻢ ‪‬ﺎ ﻋﻠﻰ ﺃﺳﺎﺱ ﺃ‪‬ﺎ ﺗﻌﺎﻟﻴﻢ ﺇﺳﻼﻣﻴﺔ‪ ،‬ﺃﻭ ﻧﻀﺢ‬
‫ﻫﺬﻩ ﺍﻟﺘﻌﺎﻟﻴﻢ‪ ،‬ﻭﻣﻘﺘﻀﺎﻫﺎ‪ ،‬ﻭﺍﳊﻖ ﺃﻥ ﺍﻹﺳﻼﻡ ﺑﻌﻴﺪ ﻋﻨﻬﺎ‪ ،‬ﺃﻭ ﻟﻌﻠﻪ ﻳﻨﻜﺮﻫﺎ‪ ،‬ﻭﻳﻌﺘﺮﺽ ﻣﺴﺎﺭﻫﺎ")‪.(399‬‬
‫‪ -2‬ﻭﺟﻮﺩ ﺗﺸﻮﻳﻪ ﳊﻘﻴﻘﺔ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻣﻮﻗﻔﻪ ﻣﻦ ﺍﻟﺪﻧﻴﺎ‪ .‬ﻓﺒﺪﻝ ﺃﻥ ﻳﺘﻤﺴﻚ ﺍﳌﺴﻠﻤﻮﻥ ﲝﻘﻴﻘﺘﻪ ﺍﻟﻘﺎﺋﻤﺔ‬
‫ﻋﻠﻰ ﺍﻟﺘﻮﺍﺯﻥ ﺑﲔ ﻋﺎﳌﻲ ﺍﻟﺸﻬﺎﺩﺓ‪ ،‬ﻭﺍﻟﻐﻴﺐ‪ ،‬ﻭﻋﺪﻡ ﻣﻴﻠﻪ ﺇﱃ ﺃﺣﺪﳘﺎ ﻋﻠﻰ ﺣﺴﺎﺏ ﺍﻵﺧﺮ؛ ﻓﺈ‪‬ﻢ ﺍﲡﻬﻮﺍ‬
‫ﺇﱃ "ﻣﺪ ﺧﻴﻤﺔ ﺍﻟﻐﻴﺒﻴﺎﺕ ﻟﺘﺸﻤﻞ ﻣﺴﺎﺣﺎﺕ ﻭﺍﺳﻌﺔ ﻣﻦ ﻋﺎﱂ ﺍﻟﺸﻬﺎﺩﺓ‪ ،‬ﺣﱴ ﻛﺄﻥ ﺍﻟﺪﻳﻦ ﺣﺎﺭﺱ ﻃﺒﻴﻌﻲ‬
‫ﻟﻠﻄﻠﺴﻤﺎﺕ‪ ،‬ﻭﺍﳋﺮﺍﻓﺎﺕ‪ ،‬ﺃﻭ ﻛﺄﻧﻪ ﺧﺼﻢ ﻟﺪﻭﺩ ﻟﻠﻤﻨﻄﻖ ﺍﻟﻌﻠﻤﻲ")‪.(400‬‬
‫‪ -3‬ﺍﻟﺘﻔﻮﻕ ﺍﻟﻜﺒﲑ ﺍﻟﺬﻱ ﻳﺘﻤﺘﻊ ﺑﻪ ﺍﻟﻐﺮﺏ ﺑﺸﻘﻴﻪ ﺍﻟﺼﻠﻴﱯ‪ ،‬ﻭﺍﻟﺸﻴﻮﻋﻲ؛ ﻛﺎﻥ ﻳﻘﺎﺑﻠﻪ ﲣﻠﻒ ﺳﺤﻴﻖ ﰲ‬
‫ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﺗﺄﺧﺮ ﻭﺍﺿﺢ ﰲ ﺷﱴ ﺍﻟﻘﻄﺎﻋﺎﺕ‪.‬‬
‫) ‪ (399‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻟﻐﺰو اﻟﺜﻘﺎﻓﻲ ﻳﻤﺘﺪ ﻓﻲ ﻓﺮاﻏﻨﺎ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.05 :‬‬
‫) ‪ (400‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ‪ ،‬ص‪.52 :‬‬
‫‪ -4‬ﺍﻟﻔﻮﺿﻰ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻟﺮﻫﻴﺒﺔ ﺍﻟﱵ ﻳﻌﺎﻳﺸﻬﺎ ﺍﳌﺴﻠﻤﻮﻥ‪ ،‬ﻭﳛﻴﻮﻥ ﰲ ﻇﻠﻬﺎ ﻛﺎﻧﺖ ﲣﻠﻖ‬
‫ﻓﺘﻮﻗﺎ ﻏﺎﺋﺮﺓ ﰲ ﺗﺮﻛﻴﺒﺔ ﺍﺠﻤﻟﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﺗﻨﺸﺊ ﻓﺠﻮﺍﺕ ﻛﺜﲑﺓ ﰲ ﻣﻴﺎﺩﻳﻦ ﻋﺪﻳﺪﺓ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺁﻝ ﺇﱃ‬
‫ﺃﺯﻣﺎﺕ ﺷﺪﻳﺪﺓ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺴﻴﺎﺳﻴﺔ‪ ،‬ﻭﺍﻻﻗﺘﺼﺎﺩﻳﺔ‪ ،‬ﻭﺍﻟﻌﻼﻗﺎﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ…ﺍﱁ‪.‬‬
‫ﻭﻫﻜﺬﺍ ﺃﺳﻬﻤﺖ ﻫﺬﻩ ﺍﻷﺳﺒﺎﺏ ﰲ ﺧﻠﻖ ﻓﺮﺍﻍ ﻛﺒﲑ‪ ،‬ﺍﺳﺘﻐﻠﻪ ﺍﻟﻐﺰﻭ ﺍﻟﺜﻘﺎﰲ ﻟﺪﺧﻮﻝ ﺍﻟﻌﻘﻞ‬
‫ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﺍﺣﺘﻼﻝ ﻓﻜﺮﻩ‪ ،‬ﻭﺛﻘﺎﻓﺘﻪ‪ ،‬ﺭﺍﲰﺎ ﺃﻣﺎﻣﻪ ﲨﻠﺔ ﻣﻦ ﺍﻷﻫﺪﺍﻑ ﺍﻟﱵ ﳚﺐ ﺃﻥ ﻳﻈﻔﺮ ‪‬ﺎ‪ .‬ﻭﻗﺪ‬
‫ﺣﺪﺩ ﺍﻟﻐﺰﺍﱄ ﺃﻫﺪﺍﻑ ﺍﻟﻐﺰﻭ ﺍﻟﺜﻘﺎﰲ ﰲ ﺛﻼﺛﺔ ﻧﻘﺎﻁ‪ ،‬ﻛﺮﺱ ﳎﻬﻮﺩﺍﺗﻪ ﻟﻨﻴﻠﻬﺎ‪ ،‬ﻭﺍﻟﻔﻮﺯ ‪‬ﺎ‪ ،‬ﻭﺳﻨﻮﺿﺤﻬﺎ‬
‫ﻓﻴﻤﺎ ﻳﻠﻲ‪:‬‬
‫ﺛﺎﻧﻴﺎ‪ -‬ﺃﻫﺪﺍﻑ ﺍﻟﻐﺰﻭ ﺍﻟﺜﻘﺎﰲ‪:‬‬
‫ﻟﻘﺪ ﺃﻛﺪ ﺍﻟﻐﺰﺍﱄ؛ ﺃﻥ ﺍﻟﻐﺰﻭ ﺍﻟﺜﻘﺎﰲ ﺍﻟﺬﻱ ﺳﻠﻂ ﻋﻠﻰ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻛﺎﻥ ﻳﺘﺤﺮﻙ ﺑﺈﻳﻌﺎﺯ ﻣﻦ‬
‫ﺍﻟﻀﻐﺎﺋﻦ ﺍﻟﺪﻳﻨﻴﺔ ﺍﻟﱵ ﻳﻜﻨﻬﺎ ﺍﻟﻴﻬﻮﺩ‪ ،‬ﻭﺍﻟﻨﺼﺎﺭﻯ ﻟﻺﺳﻼﻡ‪ ،‬ﲤﺎﻣﺎ ﻛﻤﺎ ﻛﺎﻧﺖ ﺍﳊﺮﻭﺏ ﺍﻟﺼﻠﻴﺒﻴﺔ‪،‬‬
‫ﻭﺍﻻﺳﺘﻌﻤﺎﺭ ﺍﻟﻌﺴﻜﺮﻱ ﻳﺘﺤﺮﻙ ﺿﺪ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﳚﻌﻞ ﺣﻘﻴﻘﺔ ﺍﻷﻫﺪﺍﻑ ﺑﲔ ﺍﻷﻃﺮﺍﻑ‬
‫ﺍﻟﺜﻼﺛﺔ ﻏﲑ ﻣﺘﺒﺎﻋﺪﺓ ﻛﺜﲑﺍ‪ ،‬ﻭﻻ ﻣﺘﺒﺎﻳﻨﺔ‪ ،‬ﻭﺍﻟﱵ ﺗﺘﻤﺜﻞ ﰲ‪:‬‬
‫‪ -1‬ﺇﻥ ﺃﻭﻝ ﻫﺪﻑ ﻟﻠﻐﺰﻭ ﺍﻟﺜﻘﺎﰲ ﰲ ﻧﻈﺮ ﺍﻟﻐﺰﺍﱄ؛ ﻫﻮ "ﺇﺻﺎﺑﺔ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺪﻳﻨﻴﺔ ﰲ ﻣﻘﺎﺗﻠﻬﺎ‪ ،‬ﺑﻌﺪ ﺇﺳﻘﺎﻃﻬﺎ‬
‫ﻋﻦ ﻣﻜﺎﻧﺘﻬﺎ ﺍﻟﺘﻘﻠﻴﺪﻳﺔ‪ ،‬ﻭﺗﺮﺗﺒﻂ ﺑﻌﻠﻮﻡ ﺍﻟﺪﻳﻦ ﻋﻠﻮﻡ ﺍﻟﻠﻐﺔ‪ ،‬ﻭﻓﻨﻮﻥ ﺍﻷﺩﺏ‪ ،‬ﻓﻴﺠﺐ ﺃﻥ ﺗﺘﻀﻌﻀﻊ ﻫﻲ‬
‫ﺍﻷﺧﺮﻯ")‪ .(401‬ﻭﺑﺘﺤﻘﻴﻖ ﻫﺬﺍ ﺍﳍﺪﻑ؛ ﻳﻜﻮﻥ ﺍﻻﺳﺘﻌﻤﺎﺭ ﺍﻟﺜﻘﺎﰲ ﻗﺪ ﳒﺢ ﰲ ﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﺍﻟﺜﻘﺎﻓﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺑﺘﺤﻮﻳﻞ ﺍﻷﺟﻴﺎﻝ ﺍﻟﻨﺎﺷﺌﺔ ﻋﻦ ﺗﻘﺪﻳﺲ ﺩﻳﻨﻬﺎ‪ ،‬ﻭﺍﺣﺘﺮﺍﻡ ﻟﻐﺘﻬﺎ‪ ،‬ﻭﺗﻮﻗﲑ ﻋﻠﻤﺎﺋﻬﺎ ﺇﱃ ﺍﻟﺒﻌﺪ‬
‫ﻋﻨﻬﺎ‪ ،‬ﻭﺍﻟﺘﻨﺼﻞ ﻣﻨﻬﺎ ﲨﻴﻌﺎ‪ ،‬ﰒ ﺍﻟﺘﻮﺟﻪ ﺇﱃ ﺍﻷﺩﻳﺎﻥ ﺍﻷﺧﺮﻯ‪ ،‬ﻭﺇﻳﺜﺎﺭﻫﺎ ﺑﻌﻘﺎﺋﺪﻫﺎ‪ ،‬ﻭﻟﻐﺘﻬﺎ‪ ،‬ﻭﺛﻘﺎﻓﺘﻬﺎ‪.‬‬
‫ﻭﻫﺬﺍ ﺇﳕﺎ ﻗﻀﺎﺀ ﺗﺎﻡ ﻋﻠﻰ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ ﲟﺨﺘﻠﻒ ﻓﺮﻭﻋﻬﺎ‪.‬‬
‫‪ -2‬ﺃﻣﺎ ﺍﳍﺪﻑ ﺍﻟﺜﺎﱐ ﻟﻠﻐﺰﻭ ﺍﻟﺜﻘﺎﰲ؛ ﻓﺈﻧﻪ ﻳﺘﻤﺜﻞ ﰲ ﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ﲟﻄﺎﺭﺩﺗﻪ ﰲ ﳐﺘﻠﻒ ﺍﳌﻴﺎﺩﻳﻦ‬
‫ﺍﻟﱵ ﻗﺎﻣﺖ ﻋﻠﻰ ﺃﺳﺎﺳﻪ‪ ،‬ﻭﳒﺤﺖ ﺑﻘﻴﻤﻪ‪ ،‬ﻭﺗﻌﺎﻟﻴﻤﻪ‪ ،‬ﻭﻗﺪ ﻛﺎﻧﺖ ﺗﺘﺮﺻﺪﻩ "ﰲ ﻣﻴﺎﺩﻳﻦ ﺍﻟﺘﺮﺑﻴﺔ‪ ،‬ﻭﺍﻟﺘﻌﻠﻴﻢ‪،‬‬
‫ﻭﺍﻟﺘﺸﺮﻳﻊ‪ ،‬ﻭﺗﻄﻮﻱ ﺗﻘﺎﻟﻴﺪﻩ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﺍﻷﺩﺑﻴﺔ‪ ،‬ﻭﺍﻻﻗﺘﺼﺎﺩﻳﺔ‪ ،‬ﻭﺍﻟﺴﻴﺎﺳﻴﺔ")‪ .(402‬ﻭﳒﺎﺡ ﻫﺬﻩ‬
‫ﺍﳌﻄﺎﺭﺩﺓ ﺳﻴﻜﻮﻥ ‪-‬ﻣﻦ ﺍﻷﻛﻴﺪ‪ -‬ﻣﺘﻮﺟﺎ ﺑﺘﻜﻮﻳـﻦ ﺃﺟﻴﺎﻝ ﺑﻌﻴﺪﺓ ﻛﻞ ﺍﻟﺒﻌـﺪ ﻋﻦ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻣﺮﺗﺒﻄﺔ‬
‫ﺑﺎﻟﻐﺮﺏ ‪-‬ﺍﻟﺼﻠﻴﱯ ﺃﻭ ﺍﳌﻠﺤﺪ‪ -‬ﺗﺘﺒﲎ ﺃﻓﻜﺎﺭﻩ‪ ،‬ﻭﺗﻨﺘﻬﺞ ﺃﺳﺎﻟﻴﺒﻪ‪ ،‬ﻭﺗﻘﺪﻡ ﻟﻪ ﻭﻻﺀﻫﺎ؛ ﻷﻧﻪ ﰲ ﻧﻈﺮﻫﺎ ﺭﻣﺰ‬
‫ﻟﻠﺘﻘﺪﻡ‪ ،‬ﻭﺍﻟﺮﻗﻲ‪ .‬ﺃﻣﺎ ﺍﻟﻌﺪﺍﻭﺓ‪ ،‬ﻭﺍﻟﻘﻄﻴﻌﺔ ﻓﻬﻲ ﻗﺎﺋﻤﺔ ﺿﺪ ﻛﻞ ﻣﺎ ﳛﻤﻞ ﺍﻟﺼﺒﻐﺔ ﺍﻹﺳﻼﻣﻴﺔ؛ ﻷﻧﻪ ﳛﻤﻞ‬
‫) ‪ (401‬اﻟﻤﺼﺪر اﻟﺴﺎﺑﻖ‪ ،‬ص‪.47 :‬‬
‫) ‪ (402‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ‪ ،‬ص‪.45 :‬‬
‫ﻋﻮﺍﻣﻞ ﺍﻟﺘﺨﻠﻒ‪ ،‬ﻭﺍﻻ‪‬ﻴﺎﺭ ﺍﻟﺸﺎﻣﻞ ﰲ ﻧﻈﺮﻫﺎ‪ .‬ﻭﺍﻟﻐﺰﺍﱄ ﻳﻌﺘﱪ ﺫﻟﻚ ﺳﺤﺒﺎ ﻟﻺﺳﻼﻡ ﻣﻦ ﻛﻞ ﺍﳌﻴﺎﺩﻳﻦ‪،‬‬
‫ﻭﺭﻛﻨﻪ ﺑﻌﻴﺪﺍ ﻋﻦ ﺣﻴﺎﺓ ﺍﻟﻨﺎﺱ‪ ،‬ﲤﻬﻴﺪﺍ ﻻﺟﺘﺜﺎﺛﻪ ‪‬ﺎﺋﻴﺎ‪.‬‬
‫‪ -3‬ﺍﳍﺪﻑ ﺍﻟﺜﺎﻟﺚ ﻟﻠﻐﺰﻭ ﺍﻟﺜﻘﺎﰲ ﻛﻤﺎ ﻳﻮﺿﺢ ﺍﻟﻐﺰﺍﱄ؛ ﻫﻮ ﲢﻮﻳﻞ ﺍﳍﺰﺍﺋﻢ ﺍﻟﻌﺴﻜﺮﻳﺔ ﺍﻟﱵ ﻣﲏ ‪‬ﺎ ﺍﻟﻌﺎﱂ‬
‫ﺍﻹﺳﻼﻣﻲ ﺇﱃ ﺍﻧﺴﺤﺎﺏ ﻋﺎﻡ ﻣﻦ ﻛﻞ ﻣﻴﺎﺩﻳﻦ ﺍﳊﻴﺎﺓ‪ ،‬ﻭﺍﺭﺗﺪﺍﺩ ﺗﺎﻡ ﻋﻦ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻫﺬﺍ ﻣﻦ ﺧﻼﻝ ﺳﻌﻴﻪ‬
‫ﺇﱃ ﺑﻴﻊ ﺗﻘﺪﻣﻪ ﺍﻟﺼﻨﺎﻋﻲ ﻟﻠﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻣﻘﺎﺑﻞ ﺍﺳﺘﻼﺑﻪ ﺗﺮﺍﺛﻪ ﺍﻹﺳﻼﻣﻲ ﺑﺄﻛﻤﻠﻪ‪" ،‬ﻭﲢﻮﻳﻞ ﺍﳌﺴﻠﻤﲔ‬
‫ﺇﱃ ﺷﻌﻮﺏ ﺑﺎﺣﺜﺔ ﻋﻦ ﺍﻟﻄﻌﺎﻡ‪ ،‬ﻭﺍﳉﻨﺲ؛ ﺯﺍﻫﺪﺓ ﰲ ﺍﻟﻮﺣﻲ ﺍﻟﺬﻱ ﺷﺮﻓﻬﺎ ﺍﷲ ﺑﻪ")‪.(403‬‬
‫ﻟﻘﺪ ﺳﻌﻰ ﺍﻟﻐﺰﻭ ﺍﻟﺜﻘﺎﰲ ﺇﱃ ﻧﻴﻞ ﺃﻫﺪﺍﻓﻪ ﻫﺬﻩ‪ ،‬ﻓﺒﺬﻝ ﺟﻬﻮﺩﺍ ﺿﺨﻤﺔ‪ ،‬ﻭﺍﺳﺘﺨﺪﻡ ﻭﺳﺎﺋﻞ ﻓﻌﺎﻟﺔ‬
‫ﻟﺘﺤﻘﻴﻖ ﺫﻟﻚ‪ .‬ﻭﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﻭﺟﻮﺩ ﺍﺧﺘﻼﻓﺎﺕ ﺑﲔ ﺷﻘﻲ ﺍﻟﻐﺰﻭ ﺍﻟﺜﻘﺎﰲ ‪-‬ﺗﺘﻤﺜﻞ ﺃﺳﺎﺳﺎ ﰲ ﺍﻟﻌﻘﻴﺪﺓ‬
‫ﺍﳌﻮﺟﻬﺔ ﳍﺎ‪ ،‬ﻭﺍﻟﻮﺳﺎﺋﻞ ﺍﳌﺘﺨﺬﺓ ﻓﻴﻬﺎ‪ -‬ﺇﻻ ﺃﻥ ﺍﻷﻫﺪﺍﻑ ﺗﺒﻘﻰ ﻣﺸﺘﺮﻛﺔ ﺑﲔ ﺍﻟﻄﺮﻓﲔ‪ .‬ﻭﳍﺬﺍ ﻓﺈﻧﲏ ﰲ‬
‫ﺣﺪﻳﺜﻲ ﻋﻦ ﺷﻘﻲ ﺍﻟﻐﺰﻭ ﺍﻟﺜﻘﺎﰲ ﺳﺄﺭﻛﺰ ﻋﻠﻰ ﺍﻟﻮﺳﺎﺋﻞ ﺍﻟﱵ ﺍﲣﺬﻫﺎ‪.‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ‪ :‬ﺍﻟﺘﻨﺼﲑ )ﺍﻟﺘﺒﺸﲑ(‬
‫ﺇﻥ ﺍﻟﺘﻨﺼﲑ‪ ،‬ﺃﻭ ﺍﻟﺘﺒﺸﲑ؛ ﻫﻮ ﺣﺮﻛﺔ ﺻﻠﻴﺒﻴﺔ ﺗﺴﻌﻰ ﺇﱃ ﻧﺸﺮ ﺍﳌﺴﻴﺤﻴﺔ ﺑﲔ ﳐﺘﻠﻒ ﺷﻌﻮﺏ ﺍﻟﻌﺎﱂ‬
‫ﺳﻴﻤﺎ ﺍﳌﺴﻠﻤﲔ ﻣﻨﻬﻢ؛ ﻭﻫﺬﻩ ﺍﳊﺮﻛﺔ ﱂ ﺗﻜﻦ ﻭﻟﻴﺪﺓ ﺍﻟﻘﺮﻥ ﺍﻟﻌﺸﺮﻳﻦ ﻟﻠﻤﻴﻼﺩ‪ ،‬ﻭﻟﻜﻨﻬﺎ ﲤﺘﺪ ﺇﱃ ﺍﻟﻘﺮﻥ‬
‫ﺍﻟﺘﺎﺳﻊ ﻋﺸﺮ ﻟﻠﻤﻴﻼﺩ‪ ،‬ﻟﺘﻘﺘﺮﻥ ﺑﺎﳍﺠﻤﺔ ﺍﻻﺳﺘﻌﻤﺎﺭﻳﺔ ﺍﻟﱵ ﺍﺟﺘﺎﺣﺖ ﻋﻠﻰ ﺇﺛﺮﻫﺎ ﺍﻟﻘﻮﺍﺕ ﺍﻷﻭﺭﻭﺑﻴﺔ ﺃﻏﻠﺐ‬
‫ﺍﻟﺒﻠﺪﺍﻥ ﺍﻹﺳﻼﻣﻴﺔ‪ .‬ﻭﻗﺪ ﻛﺎﻥ ﺍﻟﺘﺒﺸﲑ ﳝﺸﻲ "ﰲ ﺭﻛﺎﺏ ﺍﻻﺳﺘﻌﻤﺎﺭ ﺍﳌﻜﺘﺴﺢ ﻳﺮﻳﺪ ﺃﻥ ﻳﻀﺮﺏ ﺍﻹﺳﻼﻡ‬
‫ﺍﻟﻀﺮﺑﺔ ﺍﳌﻤﻴﺘﺔ")‪ .(404‬ﺇﻻ ﺃﻧﻪ ﰲ ﺍﻟﺒﺪﺍﻳﺔ ﱂ ﻳﻜﻦ ﻗﻮﻱ ﺍﳊﺮﻛﺔ‪ ،‬ﻭﻻ ﺷﺪﻳﺪ ﺍﻟﺘﺄﺛﲑ‪ ،‬ﻭﺍﻟﺘﻐﻠﻐﻞ ﺑﲔ‬
‫ﺍﳌﺴﻠﻤﲔ؛ ﻷﻥ ﻭﺳﺎﺋﻠﻪ ﻛﺎﻧﺖ ﳏﺪﻭﺩﺓ‪ ،‬ﻭﳐﻄﻄﺎﺗﻪ ﻛﺎﻧﺖ ﰲ ﺃﻃﻮﺍﺭﻫﺎ ﺍﻟﺘﻤﻬﻴﺪﻳﺔ‪.‬‬
‫ﻭﻟﻜﻦ ﻋﻨﺪﻣﺎ "ﺑﺪﺃﺕ ﺍﻹﻣﱪﺍﻃﻮﺭﻳﺔ ﺍﻟﻌﺜﻤﺎﻧﻴﺔ ﺗﻀﻌﻒ ﻣﻊ ﺍﻷﻳﺎﻡ‪ ،‬ﺍﺯﺩﺍﺩﺕ ﺣﺮﻛﺔ ﺍﻟﺘﺒﺸﲑ ﰲ‬
‫ﺍﻟﺪﻭﻝ ﺍﻹﺳﻼﻣﻴﺔ ﻋﻦ ﻃﺮﻕ ﺍﳌﺴﺘﺸﻔﻰ‪ ،‬ﻭﺍﳌﺪﺭﺳﺔ‪ ،‬ﻭﺍﳌﻠﺠﺄ‪ ،‬ﻭﺃﺳﺎﻟﻴﺐ ﺍﻟﻨﺸﺮ ﺍﳌﺨﺘﻠﻔﺔ")‪ .(405‬ﻭﻫﻮ ﻣﺎ‬
‫ﺳﺎﻋﺪ ﻋﻠﻰ ﺗﻜﺜﻴﻒ ﺍﳊﻤﻠﺔ ﺍﻟﺘﻨﺼﲑﻳﺔ‪ ،‬ﻭﻣﺰﺍﲪﺔ ﺃﻓﻜﺎﺭﻫﺎ‪ ،‬ﻭﺁﺭﺍﺋﻬﺎ ﳌﺨﺘﻠﻒ ﺍﺠﻤﻟﺘﻤﻌﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ؛ ﺍﻟﱵ‬
‫ﱂ ﺗﻜﺪ ﺗﻜﻮﻥ ﺇﺣﺪﺍﻫﺎ ﲟﻨﺄﻯ ﻋﻦ ﺍﳌﺪ ﺍﻟﺘﺒﺸﲑﻱ ﺍﻟﺬﻱ ﻳﺘﺴﻊ‪ ،‬ﻭﻳﻀﻴﻖ ﺣﺴﺐ ﺍﳌﺨﻄﻄﺎﺕ ﺍﳌﺮﺳﻮﻣﺔ ﻟﻪ‪.‬‬
‫ﻭﳌﺎ ﻛﺎﻥ ﺍﻟﺘﻨﺼﲑ ﻣﻦ ﺣﻴﺚ ﺩﻭﺍﻓﻌﻪ‪ ،‬ﻭﺃﻫﺪﺍﻓﻪ ‪-‬ﻛﻤﺎ ﺃﺷﺮﺕ ﺳﺎﺑﻘﺎ‪ -‬ﻣﺎﺿﻴﺎ ﰲ ﻧﺴﻖ‬
‫ﺍﻻﺳﺘﻌﻤﺎﺭ ﺍﻟﻌﺴﻜﺮﻱ‪ ،‬ﻭﻣﺴﺎﺭﻩ؛ ﻓﺈﻧﻪ ﻧﺰﻉ ﺇﱃ ﺍﻟﺘﺨﻠﻲ ﻋﻦ ﺍﳉﻴﻮﺵ‪ ،‬ﻭﺍﻷﺳﻠﺤﺔ‪ ،‬ﻭﺍﻻﺑﺘﻌﺎﺩ ﻋﻦ ﺍﻟﻘﻮﺓ‪،‬‬
‫ﻭﺍﻟﻌﻨﻒ‪ ،‬ﻓﺠﺎﺀ ﺍﻟﺼﻠﻴﺒﻴﻮﻥ ﻫﺬﻩ ﺍﳌﺮﺓ "ﰲ ﺃﺯﻳﺎﺀ ﺟﺪﻳﺪﺓ‪ ،‬ﺳﺎﺗﺮﻳﻦ ﳐﺎﻟﺒﻬﻢ ﺑﻘﻔﺎﺯﺍﺕ ﻣﻦ ﺣﺮﻳﺮ")‪،(406‬‬
‫) ‪ (403‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻟﻐﺰو اﻟﺜﻘﺎﻓﻲ ﻳﻤﺘﺪ ﻓﻲ ﻓﺮاﻏﻨﺎ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.158 :‬‬
‫) ‪ (404‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻟﻄﺮﻳﻖ ﻣﻦ هﻨﺎ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.10 :‬‬
‫) ‪ (405‬أﻧﻈﺮ‪ :‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﻣﻌﺮآﺔ اﻟﻤﺼﺤﻒ ي اﻟﻌﺎﻟﻢ اﻹﺳﻼﻣﻲ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.36 :‬‬
‫) ‪ (406‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ‪ ،‬ص‪.151 :‬‬
‫ﻣﻮﻗﻨﲔ ﺃﻥ ﻃﺮﻳﻖ ﺍﻟﻔﻜﺮ‪ ،‬ﻭﺍﻟﺜﻘﺎﻓﺔ ﻗﺪ ﳛﻘﻖ ﳍﻢ ﺿﻌﻒ ﻣﺎ ﺣﻘﻘﺘﻪ ﺍﳉﻴﻮﺵ‪ ،‬ﻭﺍﻷﺳﻠﺤﺔ ﻓﻴﻤﺎ ﻣﻀﻰ‪.‬‬
‫ﻟﺬﻟﻚ ﻛﺎﻥ ﻋﻠﻰ ﺍﻟﺘﺒﺸﲑ ﲢﺪﻳﺪ ﺃﻣﺮﻳﻦ ﻣﻬﻤﲔ‪ ،‬ﻭﻣﺘﻜﺎﻣﻠﲔ ﻟﻴﻨﻄﻠﻖ ﻣﻨﻬﻤﺎ‪ .‬ﺃﻭﳍﻤﺎ‪ :‬ﺍﻟﻌﻨﻮﺍﻥ ﺍﻟﺬﻱ ﻳﺴﺘﺮ‬
‫ﺧﺒﻴﺌﺘﻪ‪ ،‬ﻭﳚﻌﻞ ﻟﻪ ‪-‬ﰲ ﺍﻟﻈﺎﻫﺮ‪ -‬ﻭﻇﻴﻔﺔ ﺛﻘﺎﻓﻴﺔ‪ ،‬ﺃﻭ ﺍﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﺃﻭ ﻃﺒﻴﺔ…ﺍﱁ‪ ،‬ﳝﻀﻲ ﲢﺖ ﺷﻌﺎﺭﻫﺎ‬
‫ﺇﱃ ﻫﺪﻓﻪ‪.‬‬
‫ﻭﺍﻟﺜﺎﱐ‪ :‬ﺗﻜﻮﻳﻦ ﺍﻟﻈﺮﻭﻑ ﺍﻟﱵ ﺗﺸﻐﻞ ﺍﻟﺸﻌﻮﺏ ﲝﻮﺍﺭ ﻣﻔﺘﻌﻞ‪ ،‬ﺃﻭ ﻗﻀﺎﻳﺎ ﻭﳘﻴﺔ‪ ،‬ﺃﻭ ﻣﺴﺎﻟﻚ ﳏﲑﺓ ﺗﺘﺒﺪﺩ‬
‫ﻓﻴﻬﺎ ﺍﻟﻄﺎﻗﺔ‪ ،‬ﻭﺗﺘﺸﻌﺐ ﺍﻵﺭﺍﺀ‪ ،‬ﻭﺍﻷﻫﻮﺍﺀ)‪ .(407‬ﻭﻫﺬﺍﻥ ﺍﻷﻣﺮﺍﻥ ﻳﻜﻔﻼﻥ ﻟﻪ ﺍﻟﺴﲑ ﺑﺘﺆﺩﺓ‪ ،‬ﻭﲤﻬﻞ ﳓﻮ‬
‫ﺃﻫﺪﺍﻓﻪ‪ ،‬ﺑﺎﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﺍﻟﻮﺳﺎﺋﻞ ﺍﻟﻨﺎﺟﺤﺔ ﻷﺩﺍﺀ ﺍﳌﻬﻤﺔ ﻋﻠﻰ ﺃﰎ ﻭﺟﻬﻬﺎ‪.‬‬
‫ﻭﺳﺎﺋﻞ ﺍﻟﺘﻨﺼﲑ‪:‬‬
‫ﰲ ﺣﺪﻳﺚ ﺍﻟﻐﺰﺍﱄ ﻋﻦ ﺍﻟﻮﺳﺎﺋﻞ ﺍﻟﱵ ﺍﻋﺘﻤﺪ ﻋﻠﻴﻬﺎ ﺍﻟﺘﻨﺼﲑ ﻟﺒﻠﻮﻍ ﺃﻫﺪﺍﻓﻪ؛ ﺃﻛﺪ ﺃ‪‬ﺎ ﺗﺘﻤﻴﺰ‬
‫ﺑﺎﻟﻜﺜﺮﺓ‪ ،‬ﻭﺍﻟﺘﻨﻮﻉ‪ ،‬ﻭﺍﻟﺘﺠﺪﺩ ﺍﳌﺴﺘﻤﺮ‪ .‬ﻭﺃﻭﺭﺩ ﻣﻨﻬﺎ ﻣﺎ ﻳﺄﰐ‪:‬‬
‫ﺃﻭﻻ‪ :‬ﺇﻥ ﺍﺳﺘﻐﻼﻝ ﺍﻷﻭﺿﺎﻉ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﺍﳌﻀﻄﺮﺑﺔ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ؛ ﻛﺎﻧﺖ ﻭﺳﻴﻠﺔ ﻧﺎﺟﺤﺔ‬
‫ﺍﻋﺘﻤﺪﻫﺎ ﺍﻟﺘﻨﺼﲑ ﰲ ﺇﻧﻔﺎﺫ ﳐﻄﻄﺎﺗﻪ‪ ،‬ﻓﺈﻥ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﺍﻟﺬﻱ ﺷﻬﺪﺕ ﳎﺘﻤﻌﺎﺗﻪ ﻃﺒﻘﻴﺔ ﻭﺍﺿﺤﺔ‪،‬‬
‫ﺗﻘﺎﲰﺖ ﺃﻃﺮﺍﻓﻬﺎ ﻓﺌﺔ ﺍﻟﻔﻘﺮﺍﺀ ﺍﳌﻌﺪﻣﲔ ﺍﻟﺒﺎﺋﺴﲔ‪ ،‬ﻭﻓﺌﺔ ﺍﻷﻏﻨﻴﺎﺀ ﺍﳌﺘﺮﻓﲔ ﺍﳌﺴﺘﻌﻠﲔ‪ ،‬ﻛﺎﻥ ﰲ ﺃﻧﻈﺎﺭ ﺍﻟﻘﻮﻯ‬
‫ﺍﻟﺼﻠﻴﺒﻴﺔ ﻓﺮﺻﺔ ﺫﻫﺒﻴﺔ‪ .‬ﺗﻘﺪﻡ ﻋﻠﻰ ﺇﺛﺮﻫﺎ ﺍﻟﺘﻨﺼﲑ ﻓﺎﺳﺘﻐﻞ "ﻫﺬﺍ ﺍﻟﺘﻔﺎﻭﺕ ﳌﺼﻠﺤﺘﻪ‪ ،‬ﻻ ﺳﻴﻤﺎ ﺑﻌﺪ ﺗﻠﻘﻲ‬
‫ﺗﻌﻠﻴﻤﺎﺕ ﻣﺸﺪﺩﺓ ﺃﻥ ﻳﺒﺘﻌﺪ ﻋﻦ ﺍﳉﺪﻝ ﺍﻟﺪﻳﲏ‪ ،‬ﻭﺃﻥ ﻳﻜﺘﻔﻲ ﻣﺜﻼ ﺑﺘﻘﺪﱘ ﺍﻟﻌﻮﻥ ﺍﻟﺼﺤﻲ‪ ،‬ﻭﺍﻻﺟﺘﻤﺎﻋﻲ‬
‫ﻟﻠﻤﺤﺘﺎﺟﲔ…ﻛﻤﺎ ﺃﻥ ﻋﺪﺩﺍ ﻣﻦ ﺃﺑﻨﺎﺀ ﺍﳌﺘﺮﻓﲔ ﰲ ﺍﻟﺪﺍﺧﻞ‪ ،‬ﻭﺍﳋﺎﺭﺝ ﻋﺎﺵ ﻟﻠﻌﺮﺑﺪﺓ‪ ،‬ﻭﺍﻟﺘﺴﻮﻝ‬
‫ﺍﳉﻨﺴﻲ‪ ،‬ﻭﻛﺎﻥ ﻇﻬﲑﺍ ﺿﺪ ﺑﻼﺩﻩ‪ ،‬ﻭﺩﻳﻨﻪ ﻟﻠﻌﺪﺍﺓ ﺍﳌﺎﻛﺮﻳﻦ")‪.(408‬‬
‫ﻭ‪‬ﺬﻩ ﺍﻟﺴﻴﺎﺳﺔ ﺍﳌﺪﺭﻭﺳﺔ ﺑﺪﻗﺔ؛ ﻛﺎﻥ ﺍﻟﺘﻨﺼﲑ ﻳﺴﺘﺨﺪﻡ ﻫﺬﻩ ﺍﻟﻄﺒﻘﻴﺔ ﻛﻮﺳﻴﻠﺔ ﻓﻌﺎﻟﺔ‪ ،‬ﻣﺰﺩﻭﺟﺔ‬
‫ﺍﻟﺘﺄﺛﲑ‪ .‬ﻓﺄﻣﺎ ﺍﻟﻔﻘﺮﺍﺀ؛ ﻓﺈﻥ ﻣﺴﺎﻋﺪ‪‬ﻢ ﺑﺎﻟﻐﺬﺍﺀ‪ ،‬ﻭﺍﻟﻌﻼﺝ‪ ،‬ﻭﺍﳌﺄﻭﻯ ﻛﻔﻴﻠﺔ ﺑﺎﻟﺘﺄﺛﲑ ﻋﻠﻰ ﻋﻘﺎﺋﺪﻫﻢ؛ ﻷﻥ‬
‫ﻣﻌﺎﻧﺎ‪‬ﻢ ﺗﺪﻓﻌﻬﻢ ﺇﱃ ﻗﺒﻮﻝ ﺍﻟﻌﻮﻥ ﺣﱴ ﻭﻫﻮ ﻣﻘﺘﺮﻥ ﺑﺎﻟﻜﻔﺮ‪ ،‬ﻭﺍﻟﻔﺴﻮﻕ‪ .‬ﻭﰲ ﺗﺼﻮﻳﺮ ﺫﻟﻚ ﻳﻘﻮﻝ‬
‫ﺍﻟﻐﺰﺍﱄ‪" :‬ﺗﺮﻯ ﺍﻟﻮﺍﺣﺪ ﻣﻨﻬﻢ ﻳﻘﺒﻊ ﲢﺖ ﺳﺮﻳﺮ ﻣﺮﻳﺾ ﻟﻴﻘﻮﻝ ﻟﻪ‪ :‬ﻫﺬﻩ ﺍﻟﻘﺎﺭﻭﺭﺓ ﺗﻘﺪﻣﻬﺎ ﻟﻚ ﺍﻟﻌﺬﺭﺍﺀ‪،‬‬
‫ﻭﻫﺬﺍ ﺍﻟﺮﻏﻴﻒ ﻳﻬﺪﻳﻪ ﺇﻟﻴﻚ ﺍﳌﺴﻴﺢ‪ ،‬ﻭﺭﲟﺎ ﻓﺘﺢ ﻣﺪﺭﺳﺔ‪ ،‬ﻇﺎﻫﺮﻫﺎ ﺍﻟﺜﻘﺎﻓﺔ ﺍﺠﻤﻟﺮﺩﺓ‪ ،‬ﺃﻭ ﻣﻠﺠﺄ ﻇﺎﻫﺮﻩ ﺍﻟﱪ‬
‫ﺍﳋﺎﻟﺺ‪ ،‬ﰒ ﻟﻮﻯ ﺯﻣﺎﻡ ﺍﻟﻨﺎﺷﺌﺔ ﻣﻦ ﺣﻴﺚ ﻻ ﻳﺪﺭﻭﻥ‪ ،‬ﻭﻣﺎﻝ ‪‬ﻢ ﺣﻴﺚ ﻳﺮﻳﺪ")‪.(409‬‬
‫) ‪ (407‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﺣﺼﺎد اﻟﻐﺮور‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.265 :‬‬
‫) ‪ (408‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﺻﻴﺤﺔ ﺗﺤﺬﻳﺮ ﻣﻦ دﻋﺎة اﻟﺘﻨﺼﻴﺮ‪) ،‬اﻟﻘﺎهﺮة‪ ،‬ﻧﻬﻀﺔ ﻣﺼﺮ‪ ،‬د‪.‬ط‪2002 ،‬م( ص‪.99 :‬‬
‫) ‪ (409‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﻓﻘﻪ اﻟﺴﻴﺮة‪) ،‬اﻟﻘﺎهﺮة‪ ،‬دار اﻟﺸﺮوق‪ ،‬ط‪1421 ،01 :‬هـ‪2000 ،‬م( ص‪.113 :‬‬
‫ﻭﺃﻣﺎ ﺍﻷﻏﻨﻴﺎﺀ ﺍﳌﺘﺮﻓﻮﻥ؛ ﻓﺈﻥ ﺇﻏﺮﺍﻗﻬﻢ ﰲ ﺷﱴ ﺃﻧﻮﺍﻉ ﺍﻟﺮﺫﺍﺋﻞ‪ ،‬ﻭﺁﻓﺎﺕ ﺍﻟﺘﻠﺬﺫ ﻛﻔﻴﻞ ﺑﺈﺭﺍﻗﺔ‬
‫ﺃﻣﻮﺍﳍﻢ ﰲ ﳎﺎﻟﺲ ﺍﳋﻤﺮ‪ ،‬ﻭﺍﻟﺒﻐﺎﺀ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﺣﺮﻣﺎﻥ ﺃﳑﻬﻢ‪ ،‬ﻭﺃﺑﻨﺎﺀ ﺟﻠﺪ‪‬ﻢ ﻭﻋﻘﻴﺪ‪‬ﻢ ﻣﻦ ﺍﻻﻧﺘﻔﺎﻉ ‪‬ﺎ‪،‬‬
‫ﺃﻭ ﺇﻧﻌﺎﺵ ﺍﻻﻗﺘﺼﺎﺩ ﺍﻹﺳﻼﻣﻲ ﺍﻟﺬﻱ ﻃﺎﻝ ﲣﻠﻔﻪ‪ .‬ﻭﻫﻜﺬﺍ ﳒﺢ ﺍﻟﺘﻨﺼﲑ ﰲ ﺍﺳﺘﻐﻼﻝ ﺍﻟﻔﺌﺘﲔ ﻣﻌﺎ ﻟﻨﻴﻞ‬
‫ﺃﻫﺪﺍﻓﻪ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﻣﻦ ﺍﻟﻮﺳﺎﺋﻞ ﺍﳌﻬﻤﺔ ﻛﺬﻟﻚ ﻟﻠﺘﺒﺸﲑ؛ ﺍﳋﺪﻣﺎﺕ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ‪ ،‬ﻭﺍﻟﱵ ﺳﻌﺖ ﺍﳊﺮﻛﺔ ﺍﻟﺘﻨﺼﲑﻳﺔ ﺇﱃ‬
‫ﺗﻘﺪﳝﻬﺎ ﻟﺸﻌﻮﺏ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﺣﺮﺻﺖ ﻋﻠﻰ ﺗﺪﻋﻴﻤﻬﺎ ﺑﺎﻟﺘﺸﻴﻴﺪ ﺍﳌﻜﺜﻒ ﻟﻠﻤﺪﺍﺭﺱ‪ ،‬ﻭﺍﳌﻌﺎﻫﺪ‪،‬‬
‫ﻭﺩﻭﺭ ﺍﳊﻀﺎﻧﺔ‪ ،‬ﻭﺍﻷﻳﺘﺎﻡ‪ ،‬ﻭﺍﻟﻜﻨﺎﺋﺲ‪ ،‬ﺇﺿﺎﻓﺔ ﺇﱃ ﺍﻟﻨﺸﺮ ﺍﻟﻮﺍﺳﻊ ﻟﻠﺼﺤﻒ‪ ،‬ﻭﺍﻟﻜﺘﺐ‪ ،‬ﻭﺍﳌﻨﺸﻮﺭﺍﺕ‪،‬‬
‫ﺩﻭﻥ ﺇﻏﻔﺎﳍﺎ ﻟﻮﺳﺎﺋﻞ ﺍﻹﻋﻼﻡ ﺍﳌﺨﺘﻠﻔﺔ ‪-‬ﺇﺫﺍﻋﺔ‪ ،‬ﺗﻠﻔﺰﺓ…‪ -‬ﻭﻛﻞ ﺫﻟﻚ ﻟﺘﺴﺮﻳﻊ ﻋﻤﻠﻴﺔ ﺍﻟﺘﻨﺼﲑ‪ ،‬ﻭﺑﻠﻮﻍ‬
‫ﺍﻷﻫﺪﺍﻑ ﺍﳌﺴﻄﺮﺓ ﺑﺄﺳﺮﻉ‪ ،‬ﻭﺃﻗﻞ ﺍﺠﻤﻟﻬﻮﺩﺍﺕ‪ .‬ﻭﻣﻦ ﺧﻼﻝ ﻫﺬﻩ ﺍﻟﻮﺳﻴﻠﺔ ‪-‬ﺍﳋﺪﻣﺎﺕ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ‪ -‬ﺍﺳﺘﻌﺎﻥ‬
‫ﺍﻟﺘﻨﺼﲑ ﺑﺼﻨﻔﲔ ﻣﻦ ﺍﻷﻗﻼﻡ ﺍﻟﱵ ﺟﻨﺪﻫﺎ ﻹﻣﺪﺍﺩ ﺍﻟﻘﺮﺍﺀ ﺑﻜﺘﺎﺑﺎﺕ ﻫﺪﺍﻣﺔ‪ ،‬ﻭﻣﺸﻮﻫﺔ ﳌﻌﺎﱂ ﺍﻟﺸﺨﺼﻴﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﻭﳘﺎ‪:‬‬
‫‪ -1‬ﻛﺘﺎﺏ ﻛﺎﺛﻮﻟﻴﻚ ﻳﺮﺑﻄﻬﻢ ﺑﺎﻹﺳﻼﻡ ﻋﺪﺍﺀ ﻗﺪﱘ‪ ،‬ﻭﺣﻘﺪ ﺩﻛﲔ‪ ،‬ﻓﻜﺎﻥ ﻣﻨﻬﻢ ﻣﻦ ﻭﺟﻪ ﻗﻠﻤﻪ ﻟﻠﻘﻀﺎﺀ‬
‫ﻋﻠﻴﻪ‪ ،‬ﻛﻤﺎ ﻛﺎﻥ ﻣﻨﻬﻢ ﺃﻭﻟﺌﻚ ﺍﳌﺴﺘﺸﺮﻗﲔ ﺍﻟﺬﻳﻦ ﺩﺭﺳﻮﺍ ﺍﻟﺘﺮﺍﺙ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﺑﺪﺍﺧﻠﻬﻢ ﺭﻭﺍﺳﺐ‬
‫ﺣﺎﻗﺪﺓ ﻋﻠﻰ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺍﳌﺴﻠﻤﲔ‪.‬‬
‫‪ -2‬ﻛﺘﺎﺏ ﳛﻤﻠﻮﻥ ﺃﲰﺎﺀ ﻣﺴﻠﻤﺔ‪ ،‬ﻟﻜﻨﻬﻢ ﰲ ﺃﺻﻞ ﺗﻔﻜﲑﻫﻢ ﻳﻨﻬﻠﻮﻥ ﻣﻦ ﺍﳌﻨﺎﺑﻊ ﺍﻷﻭﺭﻭﺑﻴﺔ ﺍﳋﺎﻟﺼﺔ‪،‬‬
‫ﻭﰲ ﻣﺴﺎﻟﻜﻬﻢ‪ ،‬ﻭﻣﺪﺍﺭﻛﻬﻢ ﻳﺘﻨﻜﺮﻭﻥ ﻟﻸﺩﻳﺎﻥ ﲨﻠﺔ)‪ .(410‬ﻭﻫﺆﻻﺀ ﻫﻢ ﻣﻦ ﺍﳌﺴﺘﻐﺮﺑﲔ ﺍﻟﺬﻳﻦ ﺃﻛﺪ‬
‫ﺍﻟﻐﺰﺍﱄ ﻣﺪﻯ ﺧﻄﻮﺭ‪‬ﻢ ﺑﻘﻮﻟﻪ‪" :‬ﺇﻥ ﻫﺬﺍ ﺍﻟﻨﻔﺮ ﻣﻦ ﲪﻠﺔ ﺍﻷﻗﻼﻡ ﺍﳌﻠﻮﺛﺔ ﺃﺧﻄﺮ ﻋﻠﻰ ﻣﺴﺘﻘﺒﻠﻨﺎ ﻣﻦ‬
‫ﺍﻷﻋﺪﺍﺀ ﺍﻟﺴﺎﻓﺮﻳﻦ‪ .‬ﻓﺈﻥ ﺍﻟﻨﻔﺎﻕ ﺍﻟﺬﻱ ﺑﺮﻋﻮﺍ ﻓﻴﻪ ﳜﺪﻉ ﺍﻷﻏﺮﺍﺭ ﺑﺎﻷﺧﺬ ﻋﻨﻬﻢ‪ ،‬ﻭﻗﺪ ﻳﻘﻮﻟﻮﻥ ﻛﻠﻤﺎﺕ‬
‫ﻣﻦ ﺍﳊﻖ ﲤﻬﻴﺪﺍ ﻷﻟﻒ ﻛﻠﻤﺔ ﻣﻦ ﺍﻟﺒﺎﻃﻞ ﲡﻲﺀ ﻋﻘﺒﻬﺎ")‪ .(411‬ﻭﺍﻟﺬﻱ ﺣﺪﺙ ﻫﻮ ﺃﻥ ﻛﻼ ﺍﻟﺼﻨﻔﲔ ﻗﺪ‬
‫ﺗﻌﺎﻭﻧﺎ ﻋﻠﻰ ﺟﻌﻞ ﺍﳌﻮﺍﺿﻴﻊ ﺍﳌﻨﺸﻮﺭﺓ ﰲ ﺍﻟﺼﺤﻒ‪ ،‬ﺃﻭ ﺍﻟﻜﺘﺐ ﻗﺎﺋﻤﺔ ﻋﻠﻰ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻷﺳﺲ ﺍﻟﱵ‬
‫ﺣﺪﺩﻫﺎ ﺍﻟﻐﺰﺍﱄ ﻓﻴﻤﺎ ﻳﺄﰐ‪:‬‬
‫‪ -1‬ﺗﻐﻠﻴﺐ ﺍﻟﻌﺎﻣﻴﺔ ﻋﻠﻰ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﻟﻐﺔ ﺍﻟﺘﺨﺎﻃﺐ‪ ،‬ﺃﻭ ﻟﻐﺔ ﺍﻟﺘﺄﻟﻴﻒ‪.‬‬
‫‪ -2‬ﺍﺳﺘﻬﺠﺎﻥ ﺃﺣﻜﺎﻡ ﺍﻹﺳﻼﻡ ﰲ ﺍﻟﺰﻭﺍﺝ‪ ،‬ﻭﺍﻟﻄﻼﻕ‪ ،‬ﻭﺍﳌﲑﺍﺙ‪.‬‬
‫‪ -3‬ﲢﺒﻴﺬ ﺍﻟﻌﺮﻱ‪ ،‬ﻭﺍﻻﳓﻼﻝ‪ ،‬ﻭﺍﻟﺘﱪﺝ‪.‬‬
‫‪ -4‬ﺑﺘﺮ ﺍﻟﺪﻳﻦ ﻣﻦ ﺍﻟﺘﻮﺟﻴﻪ ﺍﻟﻘﻮﻣﻲ‪ ،‬ﻭﺇﺑﻌﺎﺩﻩ ﻋﻦ ﺑﺮﺍﻣﺞ ﺍﻟﺘﻌﻠﻴﻢ‪.‬‬
‫) ‪ (410‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻟﺘﻌﺼﺐ واﻟﺘﺴﺎﻣﺢ ﺑﻴﻦ اﻟﻤﺴﻴﺤﻴﺔ واﻹﺳﻼم‪) ،‬اﻟﻘﺎهﺮة‪ ،‬ﻧﻬﻀﺔ ﻣﺼﺮ‪ ،‬ط‪1997 ،01 :‬م( ص‪.24-23 :‬‬
‫) ‪ (411‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﻇﻼم ﻣﻦ اﻟﻐﺮب‪) ،‬ﺑﺎﺗﻨﺔ‪ ،‬دار اﻟﺸﻬﺎب‪ ،‬د‪.‬ط‪ ،‬د‪.‬ت( ص‪.04 :‬‬
‫‪ -5‬ﻓﺼﻞ ﺍﻟﻌﺮﻭﺑﺔ ﻋﻦ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﲡﻬﻴﻞ ﺍﳌﺴﻠﻤﲔ ﺍﻟﻌﺮﺏ ﰲ ﻗﻀﺎﻳﺎ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﻜﱪﻯ‪.‬‬
‫‪ -6‬ﺍﺻﻄﻴﺎﺩ ﺃﺧﻄﺎﺀ ﻣﻦ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﲡﺴﻴﻤﻬﺎ ﻟﺘﻜﻮﻥ ﻣﺜﻼ ﻟﻪ ﺃﲨﻊ‪.‬‬
‫‪ -7‬ﻋﺮﺽ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﻐﺮﰊ ﻭﺳﻂ ‪‬ﺎﻭﻳﻞ ﲣﻔﻲ ﻓﻀﺎﺋﺤﻪ‪ ،‬ﻭﺗﺒﺪﻱ ﳏﺎﺳﻨﻪ‪.‬‬
‫‪ -8‬ﺇﺷﺎﻋﺔ ﻣﻌﻠﻮﻣﺎﺕ ﻏﻠﻂ ﻋﻦ ﺃﻋﺪﺍﺩ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺃﺣﻮﺍﳍﻢ ﰲ ﺃﺭﺟﺎﺀ ﺍﻟﻌﺎﱂ‪.‬‬
‫‪ -9‬ﲢﻘﲑ ﻋﻠﻤﺎﺀ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺗﺮﻭﻳﺞ ﺍﻟﺸﺒﻬﺎﺕ ﻋﻨﻬﻢ ﻛﺄ‪‬ﺎ ﺣﻘﺎﺋﻖ‪ ،‬ﻭﺍﻟﺴﻜﻮﺕ ﺍﳌﻄﻠﻖ ﻋﻦ ﺭﺟﺎﻝ‬
‫ﺍﻷﺩﻳﺎﻥ ﺍﻷﺧﺮﻯ‪.‬‬
‫‪ -10‬ﺍﻟﺘﻬﻮﻳﻦ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺍﻟﺰﻋﻢ ﺑﺄﻥ ﺍﻷﺧﻼﻕ ﻭﺣﺪﻫﺎ ﺗﻜﻔﻲ‪.‬‬
‫‪ -11‬ﺇﺷﺎﻋﺔ ﺍﻟﺸﻚ ﰲ ﺍﻷﻟﻮﻫﻴﺔ ﺑﺪﻋﻮﻯ ﺍﳊﺮﻳﺔ ﺍﻟﻌﻠﻤﻴﺔ‪.‬‬
‫‪ -12‬ﺍﻟﻐﺰﻭ ﺍﻟﺘﺒﺸﲑﻱ ﺍﳊﺪﻳﺚ ﺗﺪﺭﺝ ﰲ ﺣﺮﺑﻪ ﻟﻺﺳﻼﻡ… ﻓﺎﲡﻬﺖ ﺍﳉﻬﻮﺩ ﺃﻭﻻ ﺇﱃ ﻓﺼﻞ ﺍﻟﺪﻭﻟﺔ‬
‫ﻋﻦ ﺍﻟﺪﻳﻦ‪ .‬ﰒ ﺇﱃ ﻓﺼﻞ ﺍﺠﻤﻟﺘﻤﻊ ﻋﻦ ﺍﻟﺪﻳﻦ‪ ،‬ﰒ ﺇﱃ ﻓﺼﻞ ﺍﻻﻗﺘﺼﺎﺩ ﻋﻦ ﺍﻟﺪﻳﻦ‪ ،‬ﰒ ﺇﱃ ﻓﺼﻞ ﺍﻷﺧﻼﻕ‬
‫ﻋﻦ ﺍﻟﺪﻳﻦ)‪ ،(412‬ﻭﺍﻷﺳﺎﺱ ﺍﻷﺧﲑ ﻫﻮ ﻭﺳﻴﻠﺔ ﺍﻟﻌﻠﻤﺎﻧﻴﺔ‪ ،‬ﺍﻟﱵ ﺍﻧﻄﻠﻘﺖ ﻣﻦ ﻫﺬﻩ ﺍﳉﻬﻮﺩ ‪‬ﺪﻑ ﺍﻟﻔﺼﻞ‬
‫ﺍﻟﺘﺎﻡ ﺑﲔ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺍﻟﺪﻭﻟﺔ ﲟﺨﺘﻠﻒ ﻣﻴﺎﺩﻳﻨﻬﺎ‪ ،‬ﻭﻗﻄﺎﻋﺎ‪‬ﺎ‪ .‬ﻭﻫﻮ ﺇﳕﺎ ﻣﻮﺟﻪ ﺇﱃ ﺇﻗﺼﺎﺀ ﺍﻹﺳﻼﻡ ﻣﻦ ﺃﻱ‬
‫ﳎﺎﻝ‪.‬‬
‫ﻭﺇﺿﺎﻓﺔ ﺇﱃ ﻣﺎ ﺳﺒﻖ؛ ﻓﺈﻥ ﺍﳊﺮﻛﺔ ﺍﻟﺘﺒﺸﲑﻳﺔ ﺳﺨﺮﺕ ﺍﻷﻗﻤﺎﺭ ﺍﻟﺼﻨﺎﻋﻴﺔ ﻟﺘﺴﻤﻴﻢ ﺃﻓﻜﺎﺭ‬
‫ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﻧﺸﺮ ﺍﻟﺮﺫﺍﺋﻞ ﲟﺨﺘﻠﻒ ﺃﻧﻮﺍﻋﻬﺎ ﺑﲔ ﺷﺮﺍﺋﺢ ﺍﺠﻤﻟﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ ﺍﳌﺘﻔﺎﻭﺗﺔ ﰲ ﻣﺴﺘﻮﻯ ﺍﻷﻋﻤﺎﺭ‪،‬‬
‫ﻭﻣﺴﺘﻮﻯ ﺍﻟﺘﻔﻜﲑ ﺑﻔﻀﻞ ﺍﻟﻘﻨﻮﺍﺕ ﺍﻟﻜﺜﲑﺓ ﺍﻟﱵ ﺳﺨﺮ‪‬ﺎ‪ ،‬ﺑﻨﺎﺀ ﻋﻠﻰ ﺩﺭﺍﺳﺎ‪‬ﺎ ﺍﻟﻌﺪﻳﺪﺓ ﻷﳕﺎﻁ ﺍﻟﺘﻔﻜﲑ‬
‫ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﺧﱪ‪‬ﺎ ﺑﺎﻟﺘﻜﻮﻳﻦ ﺍﻻﺟﺘﻤﺎﻋﻲ‪ ،‬ﻭﺍﻟﺜﻘﺎﰲ‪ ،‬ﻭﺍﻟﻔﻜﺮﻱ ﻟﻠﺒﻴﺌﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ .‬ﻓﻜﺎﻧﺖ ﺗﻮﺟﻪ‬
‫ﺭﺳﺎﺋﻠﻬﺎ ﺍﻟﺘﻨﺼﲑﻳﺔ ﻋﱪ ﻗﻨﻮﺍ‪‬ﺎ ﺍﻹﺫﺍﻋﻴﺔ‪ ،‬ﻭﺍﻟﺘﻠﻔﺰﻳﺔ ﻟﺸﱴ ﺍﻟﻔﺌﺎﺕ‪ ،‬ﺳﻮﺍﺀ ﺍﻟﺼﻐﺎﺭ‪ ،‬ﺃﻭ ﺍﳌﺮﺍﻫﻘﲔ‪ ،‬ﺃﻭ‬
‫ﺍﻟﻜﺒﺎﺭ‪ ،‬ﺃﻭ ﺍﳌﺜﻘﻔﲔ‪ ،‬ﺃﻭ ﺍﻷﻣﻴﲔ‪.‬‬
‫ﺛﺎﻟﺜﺎ‪ :‬ﺫﻛﺮ ﺍﻟﻐﺰﺍﱄ ﻭﺳﻴﻠﺔ ﺃﺧﺮﻯ ﻟﻠﺘﻨﺼﲑ؛ ﻫﻲ ﺍﺳﺘﻐﻼﻝ ﺍﻟﺼﻮﺭﺓ ﺍﳌﺸﻮﻫﺔ ﻟﻺﺳﻼﻡ ﻛﺬﺭﻳﻌﺔ ﻟﺘﻨﻔﲑ‬
‫ﺍﻟﻨﺎﺱ ﻣﻨﻪ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﳌﺸﻮﻫﺔ ﺇﳕﺎ ﺗﻘﺎﺳﻢ ﺗﺸﻜﻴﻠﻬﺎ ﻃﺮﻓﺎﻥ ﳘﺎ‪ :‬ﺍﻟﻜﻬﻨﺔ ﺍﻷﻭﺭﻭﺑﻴﻮﻥ ﻗﺪﳝﺎ‪ ،‬ﻓﻘﺪ‬
‫ﻇﻠﻮﺍ ﻟﻔﺘﺮﺓ ﻃﻮﻳﻠﺔ ﻭﻫﻢ ﻳﺸﻮﻫﻮﻥ ﺻﻮﺭﺓ ﺍﻟﺮﺳﻮﻝ‪ ،ρ‬ﻭﻳﺘﻬﺠﻤﻮﻥ ﻋﻠﻰ ﺭﺳﺎﻟﺘﻪ ﺑﺰﻋﻢ ﻣﻌﺎﺭﺿﺘﻬﺎ‬
‫ﻟﻠﺤﻘﻴﻘﺔ‪ ،‬ﺃﻭ ﲨﻌﻬﺎ ﻟﻠﺤﻘﺎﺋﻖ ﻣﻦ ﺍﻷﺩﻳﺎﻥ ﺍﻟﺴﺎﺑﻘﺔ ﳍﺎ‪ ،‬ﳑﺎ ﺭﺳﺦ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﰲ ﺍﺠﻤﻟﺘﻤﻌﺎﺕ ﺍﻟﻐﺮﺑﻴﺔ‬
‫ﻟﻔﺘﺮﺓ ﻃﻮﻳﻠﺔ‪ .‬ﻭﺍﻟﻄﺮﻑ ﺍﻟﺜﺎﱐ؛ ﻫﻢ ﻧﻔﺮ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺍﻟﺬﻳﻦ ﺷﻮﻫﻮﺍ ﺍﻹﺳﻼﻡ ﺑﻔﻬﻤﻬﻢ ﺍﻟﻘﺎﺻﺮ ﻟﺘﻌﺎﻟﻴﻤﻪ‪،‬‬
‫ﻭﺗﻘﺪﳝﻬﻢ ﺻﻮﺭﺍ ﳐﺰﻳﺔ ﻋﻨﻪ‪.‬‬
‫) ‪ (412‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﻣﻌﺮآﺔ اﻟﻤﺼﺤﻒ ﻓﻲ اﻟﻌﺎﻟﻢ اﻹﺳﻼﻣﻲ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.157-156 :‬‬
‫ﻭﻣﻦ ﻫﻨﺎ ‪-‬ﻛﻤﺎ ﻳﺮﻯ ﺍﻟﻐﺰﺍﱄ‪ -‬ﺍﻧﻄﻠﻖ ﺍﻟﺘﺒﺸﲑ ﺩﺍﻋﻴﺎ ﺇﱃ ﻣﻘﺎﻃﻌﺔ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺍﻻﺑﺘﻌﺎﺩ ﻋﻨﻪ‪،‬‬
‫ﻭﻣﻨﻄﻠﻘﺎ ﻣﻦ ﺇﺛﺎﺭﺗﻪ ﻟﺒﻌﺾ ﺍﻟﻘﻀﺎﻳﺎ ‪-‬ﺧﺎﺻﺔ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺎﳌﺮﺃﺓ‪ -‬ﺯﺍﻋﻤﺎ ﺃﻥ ﺍﻹﺳﻼﻡ ﻳﺴﺠﻨﻬﺎ‪ ،‬ﻭﻳﻨﺘﻘﺺ ﻣﻦ‬
‫ﻗﻴﻤﺘﻬﺎ‪ ،‬ﻭﻫﻮ ﳛﻘﺮﻫﺎ؛ ﻷﻧﻪ ﻳﺒﻴﺢ ﻟﻠﺮﺟﻞ ﻣﻨﻌﻬﺎ ﻣﻦ ﺍﳋﺮﻭﺝ‪ ،‬ﻭﺿﺮ‪‬ﺎ‪ ،‬ﻭﻧﻴﻞ ﺍﻟﻘﺪﺭ ﺍﻷﻛﱪ ﻣﻦ ﺍﳌﲑﺍﺙ‬
‫ﻋﻠﻰ ﺣﺴﺎ‪‬ﺎ… ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﱵ ﺍ‪‬ﻤﻮﺍ ‪‬ﺎ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻫﻮ ﻣﻨﻬﺎ ﺑﺮﻱﺀ‪ ،‬ﻭﰲ ﺫﻟﻚ ﺟﺎﺀ‬
‫ﻗﻮﻝ ﺍﻟﻐﺰﺍﱄ‪" :‬ﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﱵ ﺗﺜﺎﺭ ﺿﺪ ﺍﻹﺳﻼﻡ ﻻ ﺗﺘﺼﻞ ﺑﻌﻘﺎﺋﺪﻩ‪ ،‬ﻭﻻ ﺑﻌﺒﺎﺩﺍﺗﻪ‪ .‬ﺇﻥ ﺃﻋﺪﺍﺀ ﺍﻹﺳﻼﻡ ﳍﻢ‬
‫ﻣﻜﺮ ﺳﻴﺊ ﰲ ﺍﺳﺘﻐﻼﻝ ﺃﻗﻮﺍﻝ‪ ،‬ﻭﺃﺣﻮﺍﻝ ﺍﳉﺎﻫﻠﲔ ﺑﻪ‪ ،‬ﻻ ﺳﻴﻤﺎ ﰲ ﻣﻴﺪﺍﻥ ﺍﳌﺮﺃﺓ")‪.(413‬‬
‫ﺇﻥ ﺍﻟﻐﺰﺍﱄ ﻳﻌﺬﺭ ﺍﻟﻐﺮﺏ ﰲ ﺟﻬﻠﻬﻢ ﲝﻘﻴﻘﺔ ﺍﻹﺳﻼﻡ‪ ،‬ﺭﻏﻢ ﺃﻧﻪ ﻳﺮﻓﺾ ﺃﻥ ﻳﺴﺘﻐﻞ ﻫﺬﺍ ﺍﳉﻬﻞ‬
‫ﻟﺘﺸﻮﻳﻪ ﺻﻮﺭﺗﻪ ﺍﳊﻘﻴﻘﻴﺔ‪ ،‬ﺃﻭ ﺻﺮﻑ ﺃﺑﻨﺎﺋﻪ ﻋﻨﻪ‪ ،‬ﻭﻟﻜﻨﻪ ﻻ ﻳﻌﺬﺭ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﳛﻤﻠﻬﻢ ﻭﺯﺭ ﻣﺎ ﳊﻖ‬
‫ﺑﺎﻹﺳﻼﻡ ﻣﻦ ﺍﻋﺘﺪﺍﺀﺍﺕ‪ ،‬ﻭ‪‬ﺠﻤﺎﺕ؛ ﻷ‪‬ﻢ ﱂ ﻳﻨﻘﻠﻮﺍ ﺻﻮﺭﺓ ﺍﻹﺳﻼﻡ ﺍﳊﻘﻴﻘﻴﺔ‪ ،‬ﻭﻟﻜﻨﻬﻢ ﺷﻐﻠﻮﺍ ﺃﻧﻔﺴﻬﻢ‬
‫ﺑﺄﻣﻮﺭ ﺟﺎﻧﺒﻴﺔ ﻻ ﺗﻨﻔﻊ ﺍﻹﺳﻼﻡ ﺑﻞ ﺗﻀﺮﻩ‪ ،‬ﻭﻟﺬﻟﻚ ﺍﲡﻪ ﺇﱃ ﺿﺮﻭﺭﺓ "ﺍﻟﻀﺮﺏ ﻋﻠﻰ ﺃﻳﺪﻱ ﺍﳉﺮﺁﺀ ﻋﻠﻰ‬
‫ﺍﻟﻔﺘﻮﻯ‪ ،‬ﻣﻦ ﺃﺩﻋﻴﺎﺀ ﺍﻟﻔﻘﻪ‪ ،‬ﺍﻟﺬﻳﻦ ﻻ ﺷﻐﻞ ﳍﻢ ﰲ ﻫﺬﻩ ﺍﻷﻳﺎﻡ ﺇﻻ ﺍﻟﺼﻴﺎﺡ ﺑﻮﺟﻮﺏ ﺍﻟﻨﻘﺎﺏ‪ ،‬ﻭﲢﺮﱘ‬
‫ﺍﻟﺘﺼﻮﻳﺮ‪ ،‬ﻭﺍﻟﺜﺮﺛﺮﺓ ﺑﺄﻣﻮﺭ ﻻ ﻭﺯﻥ ﳍﺎ‪ ،‬ﻭﻻ ﺧﲑ ﻓﻴﻬﺎ")‪.(414‬‬
‫ﺭﺍﺑﻌﺎ‪ :‬ﺍﻟﻮﺳﻴﻠﺔ ﺍﻷﺧﲑﺓ ﺍﻟﱵ ﻳﺴﺘﺨﺪﻣﻬﺎ ﺍﻟﺘﻨﺼﲑ؛ ﻫﻲ ﺍﻟﻄﻮﺍﺋﻒ ﺍﻟﺪﻳﻨﻴﺔ ﺍﳌﺘﻮﺍﺟﺪﺓ ﺑﲔ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﺳﻮﺍﺀ‬
‫ﻛﺎﻧﺖ ﻣﺴﻴﺤﻴﺔ‪ ،‬ﺃﻭ ﻣﻠﺤﺪﺓ‪ ،‬ﺃﻭ ﻭﺛﻨﻴﺔ‪ ،‬ﻓﻬﻲ ﺗﻌﻤﻞ ﻋﻠﻰ ‪‬ﻴﻴﺠﻬﺎ ﺿﺪ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺍﳌﺴﻠﻤﲔ ﺑﻨﺸﺮﻫﺎ‬
‫ﻟﻠﻘﻼﻗﻞ‪ ،‬ﻭﺣﺒﻜﻬﺎ ﻟﻠﺪﺳﺎﺋﺲ ﺑﲔ ﺍﻟﻄﺮﻓﲔ ﻣﱪﺯﺓ ﺍﻹﺳﻼﻡ ﰲ ﻣﻈﻬﺮ ﺍﻟﺘﻌﺼﺐ‪ ،‬ﻭﺑﺄﻥ ﺃﺗﺒﺎﻋﻪ ﻳﻀﻄﻬﺪﻭﻥ‬
‫ﻛﻞ ﻣﻦ ﳜﺎﻟﻔﻬﻢ ﰲ ﺍﻟﻌﻘﻴﺪﺓ‪ ،‬ﺣﱴ ﺇﺫﺍ ﺍﺳﺘﻔﺤﻞ ﺍﻷﻣﺮ ﻗﺎﻣﺖ ﺑﲔ ﺍﻷﻃﺮﺍﻑ ﻧﺰﺍﻋﺎﺕ ﺩﺍﻣﻴﺔ ﻛﺜﲑﺍ ﻣﺎ‬
‫ﺫﻫﺐ ﺍﳌﺴﻠﻤﻮﻥ ﺿﺤﺎﻳﺎ ﳍﺎ‪ ،‬ﻭﺍﳌﺆﺳﻒ ﰲ ﻛﻞ ﺫﻟﻚ؛ ﺃﻥ ﺍﻹﺳﻼﻡ ﻫﻮ ﺍﻟﺪﻳﻦ ﺍﻟﻮﺣﻴﺪ ﺍﻟﺬﻱ ﺗﻨﻌﻢ ﰲ‬
‫ﻇﻠﻪ ﳐﺘﻠﻒ ﺍﻟﻄﻮﺍﺋﻒ ﺑﺎﻷﻣﺎﻥ‪ ،‬ﻭﺍﻟﺴﻼﻡ‪ ،‬ﺇﻻ ﺃﻥ ﺍﳉﻬﻮﺩ ﺍﻟﺘﻨﺼﲑﻳﺔ ﺗﺼﻔﻪ ﻋﻠﻰ ﺃﻧﻪ ﺍﻟﺪﻳﻦ ﺍﻟﺬﻱ ﻳﺰﻫﻖ‬
‫ﺍﻷﺭﻭﺍﺡ‪ ،‬ﻭﻳﻔﺮﺽ ﻧﻔﺴﻪ ﺑﺎﻟﻘﻮﺓ‪ ،‬ﻭﺍﻟﺴﻼﺡ‪.‬‬
‫ﻟﻘﺪ ﻟﻌﺐ ﺍﻟﺘﻨﺼﲑ ﺩﻭﺭﺍ ﻓﻌﺎﻻ ﰲ ﺇﻳﻘﺎﻉ ﺍﺠﻤﻟﺎﺯﺭ ﺍﻟﻜﺎﳊﺔ ﺍﳊﺎﺻﺪﺓ ﻷﺭﻭﺍﺡ ﺍﳌﺴﻠﻤﲔ ﰲ ﻋﺪﺓ‬
‫ﻣﻨﺎﻃﻖ ﻣﻦ ﻫﺬﻩ ﺍﳌﻌﻤﻮﺭﺓ؛ ﻭﻗﺪ ﲢﺪﺙ ﺍﻟﻐﺰﺍﱄ ﻋﻦ ﺑﻌﻀﻬﺎ ﻛﺎﳍﻨﺪ ﺍﻟﱵ ﺫﺑﺢ ﻓﻴﻬﺎ ﺍﳌﺴﻠﻤﻮﻥ ‪-‬ﰲ ﺇﺣﺪﻯ‬
‫ﺍﻷﺣﺪﺍﺙ‪ -‬ﲢﺖ ﻏﻄﺎﺀ ﺍﻟﻄﺎﺋﻔﻴﺔ ﺍﻟﺪﻳﻨﻴﺔ‪ ،‬ﻭﺑﺎﻛﺴﺘﺎﻥ ﺍﻟﱵ ﺫﺑﺢ ﻋﻨﺪ ﺇﻧﺸﺎﺋﻬﺎ ﳓﻮ ﻣﻠﻴﻮﻥ ﻣﺴﻠﻢ‪ .‬ﺃﻣﺎ ﻋﻦ‬
‫ﺇﻓﺮﻳﻘﻴﺎ ﻓﻘﺪ ﻗﺎﻝ ﺍﻟﻐﺰﺍﱄ‪" :‬ﻗﺮﺃﻧﺎ ﻣﻦ ﺷﻬﻮﺭ ﻣﻘﺘﻞ ﻋﺸﺮﺓ ﺁﻻﻑ ﻣﺴﻠﻢ ﰲ ﺗﺸﺎﺩ‪ ،‬ﻭﻫﺬﺍ ﺍﳋﱪ ﺍﳌﺸﺆﻭﻡ‬
‫ﳕﻮﺫﺝ ﻷﺧﺒﺎﺭ ﻛﺜﲑﺓ ﻋﻦ ﻣﺬﺍﺑﺢ ﺍﳌﺴﻠﻤﲔ ﰲ ﺇﻓﺮﻳﻘﻴﺎ ﺍﻟﻮﺳﻄﻰ‪ ،‬ﻣﻨﺬ ﺑﺪﺃ ﺍﻟﻨﺸﺎﻁ ﺍﻟﺘﺒﺸﲑﻱ ﻳﺮﺳﺦ‬
‫) ‪ (413‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﻗﻀﺎﻳﺎ اﻟﻤﺮأة ﺑﻴﻦ اﻟﺘﻘﺎﻟﻴﺪ اﻟﺮاآﺪة واﻟﻮاﻓﺪة‪) ،‬اﻟﺠﺰاﺋﺮ‪ ،‬دار اﻟﻬﻨﺎء‪ ،‬ط‪1422 ،01 :‬هـ‪2001 ،‬م( ص‪.51 :‬‬
‫) ‪ (414‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ‪ ،‬اﻟﺼﻔﺤﺔ ﻧﻔﺴﻬﺎ‪.‬‬
‫ﺃﻗﺪﺍﻣﻪ ﻫﻨﺎﻙ‪ ،‬ﻭﺍﻟﺼﻠﻴﺒﻴﺔ ﺍﳊﺪﻳﺜﺔ ﻫﻲ ﺍﳌﺴﺆﻭﻟﺔ ﻋﻦ ﻫﺬﻩ ﺍﺠﻤﻟﺎﺯﺭ ﺍﻟﻜﺎﳊﺔ")‪ .(415‬ﻭﻫﺬﻩ ﺍﺠﻤﻟﺎﺯﺭ ﺍﳌﻨﻜﺮﺓ‬
‫ﺗﺴﺘﺤﻖ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺍﻧﺘﻔﺎﺿﺔ ﺣﻘﻴﻘﻴﺔ؛ ﻷ‪‬ﺎ ﻣﺴﻠﻄﺔ ﻋﻠﻴﻬﻢ ﺗﺒﺘﻐﻲ ﺇﺑﺎﺩ‪‬ﻢ‪ ،‬ﻭﺍﺳﺘﺌﺼﺎﳍﻢ ﻣﻦ ﺍﻷﺭﺽ‪.‬‬
‫ﻫﻜﺬﺍ ﺗﻌﱪ ﻭﺳﺎﺋﻞ ﺍﻟﺘﻨﺼﲑ ﻋﻦ ﺩﻗﺔ ﺍﻟﺘﺨﻄﻴﻂ‪ ،‬ﻭﻣﻜﺮ ﺍﻟﻨﻮﺍﻳﺎ ﺍﻟﱵ ﻻ ﺗﺰﺍﻝ ﲢﺮﻙ ﺍﻟﺼﻠﻴﺒﻴﲔ ﺿﺪ‬
‫ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺍﳌﺴﻠﻤﲔ‪ .‬ﻭﺍﻟﺘﻨﺼﲑ ﺍﻟﺬﻱ ﺑﺪﺃ ﻣﻨﺬ ﺯﻣﻦ ﻃﻮﻳﻞ‪ ،‬ﻻ ﻳﺰﺍﻝ ﻳﻠﻘﻰ ﺍﻟﺘﺄﻳﻴﺪ ﺍﻟﻜﺒﲑ ﻣﻦ‬
‫ﺍﳊﻜﻮﻣﺎﺕ‪ ،‬ﻭﺍﻟﻘﺎﺩﺓ ﰲ ﳐﺘﻠﻒ ﺍﻟﺪﻭﻝ ﺍﻟﺼﻠﻴﺒﻴﺔ‪ ،‬ﻭﻫﻮ ﻳﻌﻤﻞ ﺑﺎﺳﺘﻤﺮﺍﺭ ﻋﻠﻰ ﲡﺪﻳﺪ ﺃﺳﻠﺤﺘﻪ‪ ،‬ﻭﺗﻘﻮﻳﺔ‬
‫ﺻﻔﻮﻓﻪ ﻟﻨﻴﻞ ﺍﳌﻌﺮﻛﺔ ﺍﻟﱵ ﺧﺎﺿﻬﺎ ﺁﺑﺎﺅﻩ‪ ،‬ﻭﲪﻞ ﻫﻮ ﺍﻟﻠﻮﺍﺀ ﺑﻌﺪﻫﻢ ﺿﺪ ﺍﻹﺳﻼﻡ‪.‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﱐ‪ :‬ﺍﻟﺸﻴﻮﻋﻴﺔ ﺭﺍﻋﻴﺔ ﺍﻹﳊﺎﺩ‬
‫ﺇﻥ ﺍﻟﻐﺰﻭ ﺍﻟﺜﻘﺎﰲ ﰲ ﺷﻘﻪ ﺍﻟﺜﺎﱐ ﻛﻤﺎ ﻳﺮﻯ ﺍﻟﻐﺰﺍﱄ؛ ﻫﻮ ﺍﻟﺸﻴﻮﻋﻴﺔ‪ .‬ﺫﺍﻙ ﺍﻟﻨﻈﺎﻡ ﺍﻟﺬﻱ ﻇﻬﺮ ﰲ‬
‫ﺭﻭﺳﻴﺎ)‪ ،(416‬ﻣﺘﺒﻨﻴﺎ ﺍﻟﺼﺒﻐﺔ ﺍﻻﺷﺘﺮﺍﻛﻴﺔ ﺍﳌﻌﺎﺩﻳﺔ‪ ،‬ﻭﺍﻟﺮﺍﻓﻀﺔ ﻟﻠﺼﺒﻐﺔ ﺍﻟﺮﺃﲰﺎﻟﻴﺔ‪ ،‬ﻭﻣﺆﻛﺪﺍ ﺃﻥ ﺍﻟﺼﺒﻐﺔ‬
‫ﺍﻻﺷﺘﺮﺍﻛﻴﺔ ﻫﻲ ﺍﻟﺴﺒﻴﻞ ﺍﻟﻮﺣﻴﺪ ﺇﱃ ﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﺍﻟﻨﻈﺎﻡ ﺍﻟﻄﺒﻘﻲ‪ ،‬ﻭﲢﻘﻴﻖ ﺍﻟﻌﺪﻝ ﺍﻻﺟﺘﻤﺎﻋﻲ‪ ،‬ﻭﺍﳌﺴﺎﻭﺍﺓ‬
‫ﺑﲔ ﳐﺘﻠﻒ ﺍﻷﻓﺮﺍﺩ ﻋﻦ ﻃﺮﻳﻖ ﺇﺷﺎﻋﺔ ﺍﳌﻠﻜﻴﺔ ﺍﳉﻤﺎﻋﻴﺔ ﳌﺮﺍﻓﻖ ﺍﻷﻣﺔ‪.‬‬
‫ﻟﻜﻦ ﻫﺬﺍ ﺍﻟﻨﻈﺎﻡ‪ ،‬ﻭﺇﻥ ﲪﻞ ﰲ ﺻﻮﺭﺗﻪ ﺍﳋﺎﺭﺟﻴﺔ ﺍﳌﻈﻬﺮ ﺍﻻﻗﺘﺼﺎﺩﻱ‪ ،‬ﻭﺍﻻﺟﺘﻤﺎﻋﻲ؛ ﻓﺈﻧﻪ ﰲ‬
‫ﺣﻘﻴﻘﺘﻪ ﺍﻧﻄﻮﻯ ﻋﻠﻰ ﻣﺒﺎﺩﺉ ﺩﻳﻨﻴﺔ‪ ،‬ﻭﺃﺧﻼﻗﻴﺔ‪ ،‬ﻭﻓﻜﺮﻳﺔ ﻫﺪﺍﻣﺔ ﺗﺪﻋﻮ ﰲ ﳎﻤﻠﻬﺎ ﺇﱃ ﺿﺮﻭﺭﺓ ﳐﺎﺻﻤﺔ‬
‫ﺍﻟﺪﻳﻦ‪ ،‬ﻭﳏﺎﺭﺑﺘﻪ ﻟﻠﻘﻀﺎﺀ ﻋﻠﻴﻪ‪ .‬ﻭﻗﺪ ﻛﺎﻥ ﺍﻟﻐﺰﺍﱄ ﻣﻦ ﺃﻭﺍﺋﻞ ﺍﳌﻌﺎﺭﺿﲔ ﳍﺎ‪ ،‬ﻭﺍﶈﺬﺭﻳﻦ ﻣﻦ ﺷﺮﻭﺭﻫﺎ‪،‬‬
‫ﻭﻭﻳﻼ‪‬ﺎ‪ .‬ﻟﺬﻟﻚ ﻓﺈﻧﻪ ﱂ ﻳﺘﻮﺍﻥ ﳊﻈﺔ ﻋﻦ ﻛﺸﻒ ﺣﻘﻴﻘﺘﻬﺎ‪ ،‬ﻭﺗﻌﺮﻳﺔ ﺃﻫﺪﺍﻓﻬﺎ ﻣﱪﺯﺍ؛ ﺃﻥ ﺍﳌﺬﻫﺐ‬
‫ﺍﻟﺸﻴﻮﻋﻲ ﱂ ﻳﺄﺕ ﻟﺘﺤﻘﻴﻖ ﺍﳌﺴﺎﻭﺍﺓ‪ ،‬ﻭﺍﻟﻌﺪﺍﻟﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻟﻠﻤﺴﺘﻀﻌﻔﲔ‪ ،‬ﻭﺍﻟﻔﻘﺮﺍﺀ‪" ،‬ﻭﺇﳕﺎ ﺟﺎﺀ ﻳﺘﺬﺭﻉ‬
‫‪‬ﺎ ﻹﻋﻼﻥ ﺍﳊﺮﺏ ﻋﻠﻰ ﺍﻷﺩﻳﺎﻥ‪ ،‬ﻭﻗﻄﻊ ﺍﻟﺼﻠﺔ ﺑﲔ ﺍﻷﺭﺽ‪ ،‬ﻭﺍﻟﺴﻤﺎﺀ‪ ،‬ﻭﺑﲔ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﺍﷲ")‪.(417‬‬
‫ﻭﳍﺬﺍ ﺭﻓﺾ ﺍﻟﻐﺰﺍﱄ ﻭﺻﻒ ﺍﻟﺸﻴﻮﻋﻴﺔ؛ ﺑﺄ‪‬ﺎ ﳎﺮﺩ ﻧﻈﺎﻡ ﺍﻗﺘﺼﺎﺩﻱ ﻣﻮﺟﻪ ﳋﺪﻣﺔ ﺍﺠﻤﻟﺘﻤﻊ ﺍﻟﺒﺸﺮﻱ‬
‫ﻋﻠﻰ ﻋﻤﻮﻣﻪ‪ ،‬ﻣﺆﻛﺪﺍ ﺃ‪‬ﺎ ﺗﻨﻄﻮﻱ ﻋﻠﻰ ﻋﻘﻴﺪﺓ ﺍﻹﳊﺎﺩ ﺍﻟﺬﻱ ﻳﺸﻜﻞ ﻟﺒﻬﺎ‪ ،‬ﻭﺃ‪‬ﺎ ﺑﺬﻟﻚ ‪‬ﺪﺩ ﺍﻷﺩﻳﺎﻥ‬
‫ﲨﻴﻌﺎ ﲟﺎ ﰲ ﺫﻟﻚ ﺍﻟﺪﻳﻦ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭ‪‬ﺎﲨﻪ ﺑﺸﱴ ﺍﻟﻄﺮﻕ‪ ،‬ﻭﺍﻟﻮﺳﺎﺋﻞ ﻹﺯﺍﺣﺘﻪ ﻣﻦ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‬
‫ﻓﻴﺘﻬﻴﺄ ﳍﺎ ﺍﳉﻮ ﺍﳌﻼﺋﻢ ﻟﻌﺮﺽ‪ ،‬ﻭﺑﺴﻂ ﺃﻓﻜﺎﺭﻫﺎ ﺍﻹﳊﺎﺩﻳﺔ‪ ،‬ﻭﲡﺴﻴﺪ ﺗﻌﺎﻟﻴﻤﻬﺎ ﺍﻻﺷﺘﺮﺍﻛﻴﺔ‪ ،‬ﺇﺫ ﺃﻥ ﺍﻧﺘﺸﺎﺭ‬
‫ﺍﻻﺷﺘﺮﺍﻛﻴﺔ ﻣﺸﺮﻭﻁ ﺑﺈﺯﺍﺣﺔ ﺃﻱ ﺩﻳﻦ‪ ،‬ﺃﻭ ﻋﻘﻴﺪﺓ ﻣﻦ ﻃﺮﻳﻘﻬﺎ‪.‬‬
‫) ‪ (415‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﻓﻦ اﻟﺬآﺮ واﻟﺪﻋﺎء ﻋﻨﺪ ﺧﺎﺗﻢ اﻷﻧﺒﻴﺎء‪) ،‬دﻣﺸﻖ‪ ،‬دار اﻟﻘﻠﻢ‪ ،‬ط‪1421 ،05:‬هـ‪2000 ،‬م( ص‪.143 :‬‬
‫) ‪ (416‬ﻇﻬﺮ اﻟﻨﻈﺎم اﻟﺸﻴﻮﻋﻲ ﻓﻲ روﺳﻴﺎ ﺳﻨﺔ ‪1917‬م ﺑﻌﺪ ﻧﺠﺎح اﻟﺜﻮرة اﻟﺤﻤﺮاء ﺑﻘﻴﺎدة ﻟﻴﻨﻴﻦ ﻓﻲ ‪ 7‬ﻧﻮﻓﻤﺒﺮ ‪1917‬م‪ ،‬واﻟﺬي أﺻﺒﺢ ﻣﻨﺬ ‪ 8‬ﻧﻮﻓﻤﺒﺮ رﺋﻴﺴﺎ ﻟﻠﺤﻜﻮﻣﺔ‪ .‬وﻗﺪ‬
‫آﺎﻧﺖ ﻟﻬﺬﻩ اﻟﺜﻮرة ﻋﺪة أﺳﺒﺎب‪ ،‬وﻋﻮاﻣﻞ‪ ،‬ﻟﻌﻞ أﺑﺮزهﺎ ﺗﻨﺎﻣﻲ اﻟﻮﻋﻲ‪ ،‬وﻇﻬﻮر ﻣﻔﻜﺮﻳﻦ ﻋﻤﻠﻮا ﻋﻠﻰ ﺧﻠﻖ اﻟﻮﻋﻲ ﻟﺪى اﻟﺠﻤﺎهﻴﺮ ﺑﺸﺄن اﻻﻧﺘﻔﺎض ﻋﻠﻰ اﻷوﺿﺎع اﻟﺴﻴﺌﺔ‪،‬‬
‫واﻟﻤﺘﺪهﻮرة اﻟﺘﻲ ﻋﺎﻧﻮا ﻣﻨﻬﺎ ﻓﻲ ﻇﻞ اﻟﻘﻴﺎﺻﺮة‪ ،‬ورﻓﺾ اﻻﺳﺘﺒﺪاد‪ ،‬واﻹﻗﻄﺎع اﻟﺬي ﻃﺎل أﻣﺪﻩ ﺑﺮوﺳﻴﺎ‪.‬‬
‫) ‪ (417‬ﻋﺒﺪ اﻟﺤﻠﻴﻢ ﻋﻮﻳﺲ‪ :‬اﻟﺸﻴﺦ اﻟﻐﺰاﻟﻲ ﺗﺎرﻳﺨﻪ وﺟﻬﻮدﻩ وﺁراؤﻩ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ص‪.83 :‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺍﳊﺮﻛﺔ ﺍﻟﺘﻨﺼﲑﻳﺔ ﻗﺪ ﺗﻮﺍﻓﻘﺖ ﻣﻊ ﺍﻻﺳﺘﻌﻤﺎﺭ ﺍﻟﻌﺴﻜﺮﻱ ﰲ ﺍﻧﻄﻼﻗﻬﺎ ﲨﻴﻌﺎ ﳓﻮ‬
‫ﻫﺪﻑ ﻭﺍﺣﺪ؛ ﻫﻮ ﺍﳍﺠﻮﻡ ﻋﻠﻰ ﺍﻟﺪﻳﻦ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﺩﻭﻟﻪ؛ ﻓﺈﻥ ﺍﻟﺸﻴﻮﻋﻴﺔ ﺗﺘﻔﻖ ﻛﺬﻟﻚ ﻣﻌﻬﺎ ﰲ ﻫﺬﻩ‬
‫ﺍﻷﻫﺪﺍﻑ‪ ،‬ﻟﻜﻨﻬﺎ ﲣﺎﻟﻔﻬﺎ ﰲ ﻃﺒﻴﻌﺔ ﺍﻟﺪﻭﺍﻓﻊ ﺍﶈﺮﻛﺔ ﳍﺎ‪ .‬ﻓﺈﻥ ﺍﻟﺸﻴﻮﻋﻴﺔ ﱂ ﲢﺮﻛﻬﺎ ﺍﻟﺼﻠﻴﺒﻴﺔ‪ ،‬ﻭﻻ‬
‫ﺍﻷﺣﻘﺎﺩ ﺍﻟﺪﻳﻨﻴﺔ ﺍﻟﻐﺎﺑﺮﺓ‪ ،‬ﻭﻟﻜﻦ ﺍﻹﳊﺎﺩ ﻫﻮ ﺍﻟﺬﻱ ﺣﺮﻛﻬﺎ‪ ،‬ﻭﺭﻓﺾ ﺍﻷﺩﻳﺎﻥ‪ ،‬ﻭﺍﻟﻌﻘﺎﺋﺪ ﲨﻴﻌﺎ ﻫﻮ ﺍﻟﺬﻱ‬
‫ﺩﻓﻌﻬﺎ ﺇﱃ ﺷﻦ ﻏﺰﻭﻫﺎ ﺍﻟﻔﻜﺮﻱ ﻋﻠﻰ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻣﻊ ﺿﺮﻭﺭﺓ ﺍﻻﻧﺘﺒﺎﻩ ﺇﱃ ﺇ‪‬ﺎ ﻗﺪ ﺗﺘﺤﺪ ﻣﻊ‬
‫ﺍﻟﺼﻠﻴﺒﻴﺔ ﺇﻥ ﺭﺃﺕ ﰲ ﺍﲢﺎﺩﻫﺎ ﲢﻘﻴﻖ ﻣﺼﻠﺤﺔ‪ ،‬ﺃﻭ ﻧﻴﻞ ﻣﻨﻔﻌﺔ‪.‬‬
‫ﻭﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺗﺒﲏ ﺍﻟﺸﻴﻮﻋﻴﺔ ﰲ ﺃﻭﺍﺋﻞ ﻋﻬﺪﻫﺎ ﻟﻨﻤﻂ ﺍﻟﻐﺰﻭ ﺍﻟﻌﺴﻜﺮﻱ ﺑﺎﺟﺘﻴﺎﺡ ﺟﻴﻮﺷﻬﺎ‬
‫ﻟﻜﺜﲑ ﻣﻦ ﺍﻷﻗﻄﺎﺭ ﺍﳌﺴﻴﺤﻴﺔ‪ ،‬ﻭﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺗﺸﻜﻴﻞ ﻣﺎ ﻋﺮﻑ ﺑﺎﻹﲢﺎﺩ ﺍﻟﺴﻮﻓﻴﻴﱵ؛ ﺇﻻ ﺃ‪‬ﺎ ﺭﺃﺕ ﺑﻌﺪ‬
‫ﺫﻟﻚ ﺃﻥ ﺗﻐﲑ ﳕﻂ ﻏﺰﻭﻫﺎ ﳓﻮ ﺍﳉﺎﻧﺐ ﺍﻟﻔﻜﺮﻱ‪ ،‬ﻭﺍﻟﺜﻘﺎﰲ ﻓﻜﺎﻥ ﻏﺰﻭﻫﺎ ﺍﻟﺜﻘﺎﰲ ‪-‬ﺑﻌﺪ ﺫﻟﻚ‪ -‬ﻗﺎﺋﻤﺎ‬
‫ﻋﻠﻰ ﺗﺼﺪﻳﺮ ﺍﻹﳊﺎﺩ‪ ،‬ﻭﺍﻟﻜﻔﺮ ﺇﱃ ﺷﱴ ﺃﳓﺎﺀ ﺍﻟﻌﺎﱂ‪ ،‬ﺳﻴﻤﺎ ﺍﻟﻌﺎﱂ ﺍﻟﻌﺮﰊ ﻭﺍﻹﺳﻼﻣﻲ‪.‬‬
‫ﻭﻗﺪ ﲢﻘﻖ ﻫﺪﻓﻬﺎ ﺣﲔ ﻭﺟﺪﺕ ﺑﻴﻨﻬﻢ ﻣﻦ ﻳﺴﻤﻌﻬﺎ‪ ،‬ﻭﻳﻌﺘﻨﻖ ﺃﻓﻜﺎﺭﻫﺎ‪ ،‬ﺑﻞ ﻭﻳﺴﺘﻤﻴﺖ ﰲ‬
‫ﺍﻟﺪﻓﺎﻉ ﻋﻨﻬﺎ‪ .‬ﻭﻫﺬﺍ ﻣﺎ ﺃﺯﻋﺞ ﺍﻟﻐﺰﺍﱄ ﻛﺜﲑﺍ‪ ،‬ﻭﺩﻓﻌﻪ ﺇﱃ ﺍﻟﻘﻮﻝ‪" :‬ﺧﺎﻣﺮﱐ ﺇﺣﺴﺎﺱ ﺑﺎﻟﻮﺟﻞ‪ ،‬ﻭﺍﻟﻀﻴﻖ‬
‫ﻟﻠﺮﻭﺍﺝ ﺍﻟﺬﻱ ﻟﻘﻴﺘﻪ ﺍﻟﺸﻴﻮﻋﻴﺔ ﰲ ﺍﻵﻭﻧﺔ ﺍﻷﺧﲑﺓ‪ .‬ﻟﻘﺪ ﺍﺳﺘﻮﻟﺖ ﻋﻠﻰ ﻣﺴﺎﺣﺎﺕ ﻭﺍﺳﻌﺔ ﻣﻦ ﺍﻷﺭﺽ‪،‬‬
‫ﻭﺃﻋﺪﺍﺩ ﻛﺒﲑﺓ ﻣﻦ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺍﺳﺘﻬﻮﺕ ﻟﻔﻴﻔﺎ ﻣﻦ ﺍﻟﺸﺒﺎﺏ ﰲ ﺍﻟﺒﻠﺪﺍﻥ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﺍﻹﺳﻼﻣﻴﺔ ﻣﻦ ﻓﺎﺭﻏﻲ‬
‫ﺍﻟﻌﻘﻮﻝ‪ ،‬ﻭﺍﻷﻓﺌﺪﺓ")‪ .(418‬ﻭﻫﻮ ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﺟﻌﻞ ﺍﻟﻐﺰﺍﱄ ﻳﺘﺠﻪ ﺇﱃ ﺍﻟﺒﺤﺚ ﻋﻦ ﻋﻠﺔ ﻫﺬﺍ ﺍﻟﺮﻭﺍﺝ‬
‫ﺍﻟﻜﺒﲑ‪ ،‬ﻭﺍﻟﻮﺳﺎﺋﻞ ﺍﻟﱵ ﰎ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻴﻬﺎ ﰲ ﺫﻟﻚ‪ .‬ﻓﻤﺎ ﻫﻲ ﻫﺬﻩ ﺍﻟﻌﻮﺍﻣﻞ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﻮﺳﺎﺋﻞ؟‬
‫ﺃﻭﻻ‪ -‬ﺳﺮ ﳒﺎﺡ ﺍﳌﺪ ﺍﻟﺸﻴﻮﻋﻲ ﰲ ﺍﻟﻌﺎﳌﲔ ﺍﻟﻌﺮﰊ ﻭﺍﻹﺳﻼﻣﻲ‪:‬‬
‫‪ -1‬ﺃﻛﺪ ﺍﻟﻐﺰﺍﱄ؛ ﺃﻥ ﺍﻟﺸﻴﻮﻋﻴﺔ‪ ،‬ﻭﻣﺎ ﲤﺜﻠﻪ ﺣﻘﻴﻘﺘﻬﺎ ﻣﻦ ﺍﳋﻮﺍﺀ‪ ،‬ﻭﺍﻟﺘﻨﺎﻗﺾ‪ ،‬ﻭﻋﺪﻡ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﻗﻴﺎﺩﺓ‬
‫ﺩﻭﻟﺔ ﺑﻌﻴﻨﻬﺎ‪ ،‬ﻧﺎﻫﻴﻚ ﻋﻦ ﻗﻴﺎﺩﺓ ﺷﻌﻮﺏ ﺑﺄﻛﻤﻠﻬﺎ؛ ﺇﳕﺎ ﻛﺎﻥ ﳒﺎﺣﻬﺎ ﰲ ﺍﺳﺘﻤﺎﻟﺔ ﺍﻷﺗﺒﺎﻉ ﺇﻟﻴﻬﺎ ﻋﺎﺋﺪﺍ ﺇﱃ‬
‫"ﻧﺸﺎﻁ ﺍﻟﻌﺎﺭﺿﲔ ﻻ ﺇﱃ ﺟﻮﺩﺓ ﺍﻟﺴﻠﻌﺔ")‪ .(419‬ﻭﻫﺬﺍ ﺩﻟﻴﻞ ﻋﻠﻰ ﻗﻴﻤﺔ ﺍﺠﻤﻟﻬﻮﺩﺍﺕ‪ ،‬ﻭﺩﻗﺔ ﺍﳌﺨﻄﻄﺎﺕ‬
‫ﺍﻟﱵ ﻳﺘﺒﻌﻬﺎ ﺍﻟﺸﻴﻮﻋﻴﻮﻥ‪ ،‬ﻭﺷﺪﺓ ﻋﺰﻣﻬﻢ ﻋﻠﻰ ﺍﻟﺘﺮﻭﻳﺞ ﳌﺒﺪﺋﻬﻢ ﺩﻭﻥ ﺍﻻﻫﺘﻤﺎﻡ ﲟﺪﻯ ﺻﻼﺣﻴﺘﻪ‪ ،‬ﻭﻣﻮﺍﻓﻘﺘﻪ‬
‫ﳌﻨﻄﻖ ﺍﻟﻌﻘﻞ‪ ،‬ﺃﻭ ﺍﻟﺪﻳﻦ‪ ،‬ﺃﻭ ﻣﻌﺎﺭﺿﺘﻪ ﳍﻤﺎ‪.‬‬
‫‪ -2‬ﺍﻟﺸﻴﻮﻋﻴﺔ ﱂ ﺗﻨﺘﺸﺮ ﰲ ﺃﻭﺳﺎﻁ ﺍﳌﺴﻠﻤﲔ ﺇﻻ ﺑﻌﺪ ﺃﻥ ‪‬ﻴﺄ ﳍﺎ ﺍﳉﻮ ﺍﻟﺬﻱ ﻳﺴﻤﺢ ﳍﺎ ﺑﺎﻻﻧﺘﺸﺎﺭ؛ ﻭﻫﻮ‬
‫ﺍﻟﻔﺮﺍﻍ ﺍﻟﺬﻱ ﻳﻘﺘﻀﻲ ﻣﻨﻬﺎ ﻣﻠﺆﻩ‪ .‬ﻫﺬﺍ ﺍﻟﻔﺮﺍﻍ ﻛﺎﻥ ﺩﻳﻨﻴﺎ‪ ،‬ﻭﺭﻭﺣﻴﺎ ﺗﺴﺒﺒﺖ ﻓﻴﻪ ﻋﻮﺍﻣﻞ ﻛﺜﲑﺓ؛ ﺃﳘﻬﺎ‬
‫) ‪ (418‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻹﺳﻼم ﻓﻲ وﺟﻪ اﻟﺰﺣﻒ اﻷﺣﻤﺮ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.03 :‬‬
‫) ‪ (419‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ‪ ،‬اﻟﺼﻔﺤﺔ ﻧﻔﺴﻬﺎ‪.‬‬
‫ﺍﺑﺘﻌﺎﺩ ﺍﳌﺴﻠﻤﲔ ﻋﻦ ﺍﻟﻔﻬﻢ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﺍﻟﻜﻠﻲ ﻟﻺﺳﻼﻡ‪ ،‬ﺇﺿﺎﻓﺔ ﺇﱃ ﻋﻮﺍﻣﻞ ﺃﺧﺮﻯ ﺑﻌﻀﻬﺎ ﺳﻴﺎﺳﻲ‪،‬‬
‫ﻭﺑﻌﻀﻬﺎ ﺍﻵﺧﺮ ﺍﺟﺘﻤﺎﻋﻲ‪ ،‬ﺯﺍﺩﻫﺎ ﺍﻻﺳﺘﻌﻤﺎﺭ ﺍﻟﻌﺴﻜﺮﻱ ﺩﺭﺟﺔ ﺃﺧﺮﻯ ﻣﻦ ﺍﻻ‪‬ﻴﺎﺭ‪ ،‬ﻭﺍﻟﺘﻬﺎﻭﻱ‪.‬‬
‫ﻭﺑﻨﺎﺀ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﺍﺳﺘﻌﺎﻧﺖ ﺍﻟﺸﻴﻮﻋﻴﺔ ﲟﺠﻤﻮﻋﺔ ﻣﻦ ﺍﻟﻮﺳﺎﺋﻞ ﺍﻟﱵ ﻃﻮﻋﺘﻬﺎ ﳋﺪﻣﺔ ﺍﻧﺘﺸﺎﺭﻫﺎ‪،‬‬
‫ﻭﺍﻧﺘﻘﺘﻬﺎ ﺑﺪﻗﺔ ﻟﺘﺒﻠﻴﻎ ﺃﻓﻜﺎﺭﻫﺎ‪ ،‬ﻭﻣﺒﺎﺩﺋﻬﺎ ﺇﱃ ﺃﻗﺼﻰ‪ ،‬ﻭﺃﺑﻌﺪ ﺃﺭﺟﺎﺀ ﺍﳌﻌﻤﻮﺭﺓ‪ ،‬ﻭﻋﻠﻰ ﺭﺃﺳﻬﺎ ﺍﻟﻌﺎﱂ‬
‫ﺍﻹﺳﻼﻣﻲ؛ ﺍﻟﺬﻱ ﻳﺸﻜﻞ ﻓﻴﻪ ﺍﻻﺭﺗﺒﺎﻁ ﺍﻟﻮﺛﻴﻖ ﺑﲔ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺩﻳﻨﻬﻢ ﺃﻛﱪ ﺍﻟﺘﺤﺪﻳﺎﺕ ﺃﻣﺎﻣﻬﺎ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ -‬ﻭﺳﺎﺋﻞ ﺍﻟﺸﻴﻮﻋﻴﺔ‪:‬‬
‫ﺫﻛﺮ ﺍﻟﻐﺰﺍﱄ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻟﻮﺳﺎﺋﻞ‪ ،‬ﻭﺍﻷﺳﺎﻟﻴﺐ ﺍﻟﱵ ﺍﻋﺘﻤﺪﺕ ﻋﻠﻴﻬﺎ ﺍﻟﺸﻴﻮﻋﻴﺔ ﰲ ﻏﺰﻭﻫﺎ‬
‫ﺍﻟﺜﻘﺎﰲ ﺍﻹﳊﺎﺩﻱ ﻟﺸﻌﻮﺏ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﺭﺃﻯ ﺃﻥ ﺃﳘﻬﺎ ﺍﻟﻮﺳﺎﺋﻞ ﺍﻵﺗﻴﺔ‪:‬‬
‫‪ -1‬ﻛﺎﻧﺖ ﺣﺎﺟﺔ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﺍﻟﺴﻴﺎﺳﻴﺔ‪ ،‬ﻭﺍﻟﻌﺴﻜﺮﻳﺔ ﻟﻼﲢﺎﺩ ﺍﻟﺴﻮﻓﻴﻴﱵ ﺃﻫﻢ ﻭﺳﻴﻠﺔ ﺍﻧﻄﻠﻘﺖ‬
‫ﻣﻨﻬﺎ ﺍﻟﺸﻴﻮﻋﻴﺔ ﻟﻠﺘﺴﻠﻞ ﺩﺍﺧﻞ ﺍﺠﻤﻟﺘﻤﻌﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ؛ ﻓﺈﻥ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﻧﺘﻴﺠﺔ ﻟﺘﺨﻠﻔﻬﻢ ﺍﻟﻜﺒﲑ ﱂ ﻳﻜﻮﻧﻮﺍ‬
‫ﻗﺎﺩﺭﻳﻦ ﻋﻠﻰ ﻣﻮﺍﺟﻬﺔ ﺇﺳﺮﺍﺋﻴﻞ ﺍﻟﱵ ﺃﺣﺎﻃﺖ ‪‬ﺎ ﻣﺴﺎﻋﺪﺍﺕ ﺍﻟﻐﺮﺏ ﺍﻟﺼﻠﻴﱯ ﻣﻦ ﻛﻞ ﺟﻬﺔ‪ ،‬ﻓﻠﻤﺎ‬
‫ﻭﺟﺪﻭﺍ ﺃﻣﺎﻣﻬﻢ ﻣﻦ ﻳﻌﺮﺽ ﺍﳌﺴﺎﻋﺪﺓ ﳍﺰﻡ ﺇﺳﺮﺍﺋﻴﻞ‪ ،‬ﻣﻀﻮﺍ ﺇﱃ ﺍﻷﺧﺬ ‪‬ﺎ‪" ،‬ﻭﲢﺖ ﺿﻐﻂ ﻫﺬﻩ‬
‫ﺍﻟﻈﺮﻭﻑ ﺗﺮﻙ ﻟﻠﺸﻴﻮﻋﻴﲔ ﺃﻥ ﻳﺘﺤﺮﻛﻮﺍ")‪ (420‬ﺩﺍﺧﻞ ﺃﺭﺟﺎﺀ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪.‬‬
‫ﻭﻟﻜﻦ ﺍﻟﺸﻴﻮﻋﻴﺔ ﺍﻟﱵ ﻗﺪﻣﺖ ﻋﻮ‪‬ﺎ ﺍﻟﺴﻴﺎﺳﻲ‪ ،‬ﻭﺍﻟﻌﺴﻜﺮﻱ ﻟﻠﺪﻭﻝ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻛﺎﻧﺖ ﺃﻳﻀﺎ‬
‫ﲤﺮﺭ ﺇﳊﺎﺩﻫﺎ‪ ،‬ﻭﺗﺮﻭﺝ ﻻﺷﺘﺮﺍﻛﻴﺘﻬﺎ ﺩﺍﺧﻞ ﺍﻟﺒﻼﺩ ﺍﻹﺳﻼﻣﻴﺔ؛ ﻷ‪‬ﺎ ﻻ ﺗﻔﺼﻞ ﺑﲔ ﺍﳉﺎﻧﺒﲔ‪ ،‬ﻭﺗﺮﻯ ﺃ‪‬ﻤﺎ‬
‫ﻣﺘﻼﺯﻣﺎﻥ‪ .‬ﻭﻣﻦ ﻫﺬﻩ ﺍﻟﻨﻘﻄﺔ ﺑﺎﻟﺬﺍﺕ‪ ،‬ﻛﺎﻥ ﺍﻟﻐﺰﺍﱄ ﻳﻌﺘﱪ؛ ﺑﺄﻥ ﻛﻞ ﻣﻦ ﻳﺮﻯ ﺇﻣﻜﺎﻧﻴﺔ ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻦ‬
‫ﺍﻟﺸﻴﻮﻋﻴﺔ ﰲ ﺟﺎﻧﺒﻬﺎ ﺍﻟﺴﻴﺎﺳﻲ‪ ،‬ﺃﻭ ﺍﻻﻗﺘﺼﺎﺩﻱ‪ ،‬ﺃﻭ ﺍﻟﻌﺴﻜﺮﻱ ﻣﻊ ﺗﺮﻙ ﺍﳉﺎﻧﺐ ﺍﻟﺪﻳﲏ؛ ﺇﳕﺎ ﻫﻮ ﻭﺍﻫﻢ‪،‬‬
‫ﻭﳐﻄﺊ‪.‬‬
‫‪ -2‬ﺍﻫﺘﻤﺖ ﺍﻟﺸﻴﻮﻋﻴﺔ ﻛﺜﲑﺍ ﺑﻮﺳﺎﺋﻞ ﺍﻹﻋﻼﻡ ﺑﻌﺪﻣﺎ ﺃﻳﻘﻨﺖ؛ ﺃ‪‬ﺎ ﻋﻮﻥ ﳍﺎ ﰲ ‪‬ﻴﺌﺔ ﺍﳉﻮ‪ ،‬ﻭﺍﳌﻨﺎﺥ ﰲ‬
‫ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻻﺳﺘﻘﺒﺎﻝ ﺃﻓﻜﺎﺭﻫﺎ‪ ،‬ﻭﺍﻟﺘﺮﺣﻴﺐ ﲟﺒﺎﺩﺋﻬﺎ‪ .‬ﻓﺎﲡﻪ ﺍﻟﺸﻴﻮﻋﻴﻮﻥ ﺇﻟﻴﻬﺎ "ﻳﻄﻮﻋﻮ‪‬ﺎ ﻟﺒﻠﻮﻍ‬
‫ﻣﺂﺭ‪‬ﻢ ﻓﺈﺫﺍ ﺍﻟﻜﺘﺐ‪ ،‬ﻭﺍﻟﺼﺤﻒ‪ ،‬ﻭﺍﻟﺼﻮﺭ‪ ،‬ﻭﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﻟﺘﻤﺜﻴﻠﻴﺔ‪ ،‬ﻭﺍﻟﺘﻌﻠﻴﻘﺎﺕ ﺍﳋﺎﺻﺔ‪ ،‬ﻭﺍﻟﻌﺎﻣﺔ ﲤﻸ‬
‫ﺍﳉﻮ ﺍﻟﻌﺮﰊ ‪‬ﺬﺍ ﺍﻟﻠﻮﻥ ﺍﻟﺪﺍﻛﻦ")‪.(421‬‬
‫ﺇﻥ ﺍﻟﺸﻴﻮﻋﻴﲔ ﻭﺑﻌﺪ ﺃﻥ ﺑﻠﻐﻮﺍ ﻣﺴﺘﻮﻯ ﻋﺎﻟﻴﺎ ﰲ ﳎﺎﻝ ﺍﻹﻧﺘﺎﺝ ﺍﻹﻋﻼﻣﻲ‪ ،‬ﻭﺃﺩﺭﻛﻮﺍ ﻣﺪﻯ ﻓﻌﺎﻟﻴﺘﻪ‬
‫ﺇﺫﺍ ﺳﺨﺮ ﰲ ﻧﻴﻞ ﺃﻏﺮﺍﺿﻬﻢ ؛ ﻷﻧﻪ ﻣﻦ ﺃﻫﻢ ﻭﺳﺎﺋﻞ ﺍﻟﺜﻮﺭﺓ ﺍﻟﺜﻘﺎﻓﻴﺔ‪ ،‬ﺃﻭ ﺑﺘﻌﺒﲑ ﺁﺧﺮ "ﻣﻦ ﺃﻫﻢ ﻭﺳﺎﺋﻞ‬
‫ﺍﻻﻧﻘﻼﺏ ﺍﻟﻔﻜﺮﻱ ﺍﻟﺬﻱ ﻳﻨﺸﺪﻭﻧﻪ‪ ،‬ﻭﻻ ﺷﻚ ﺃﻥ ﺍﻟﻜﺘﺐ‪ ،‬ﻭﺍﻟﺮﺳﺎﺋﻞ ﺍﳌﺆﻟﻔﺔ ﺑﺬﻛﺎﺀ ﻣﻦ ﺃﻣﻀﻰ‬
‫) ‪ (420‬اﻟﻤﺼﺪر اﻟﺴﺎﺑﻖ‪ ،‬ص‪.14 :‬‬
‫) ‪ (421‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ‪ ،‬ص‪.18 :‬‬
‫ﺍﻷﺳﻠﺤﺔ ﰲ ﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﺍﻷﻓﻜﺎﺭ‪ ،‬ﻭﺍﻟﻨﻈﺮﺍﺕ ﺍﳌﻌﺎﺭﺿﺔ‪ ،‬ﻭﺑﺚ ﺍﻵﺭﺍﺀ‪ ،‬ﻭﺍﻟﺘﺼﻮﺭﺍﺕ ﺍﳌﺎﺭﻛﺴﻴﺔ")‪.(422‬‬
‫ﻭﺑﻨﺎﺀ ﻋﻠﻰ ﺫﻟﻚ ﻗﺎﻣﺖ ﺟﻬﻮﺩﻫﻢ ﻋﻠﻰ ﺑﺚ‪ ،‬ﻭﻧﺸﺮ‪ ،‬ﻭﺇﺫﺍﻋﺔ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻷﻓﻜﺎﺭ ﻣﺜﻞ‪:‬‬
‫ﺃ‪" -‬ﺍﷲ ﻟﻴﺴﺖ ﻟﻪ ﺣﻘﻮﻕ ﺗﺮﻋﻰ‪ ،‬ﻓﻼ ﺇﻟﺰﺍﻡ ﺑﺎﻟﺼﻼﺓ‪ ،‬ﻭﺍﻟﺼﻴﺎﻡ‪ ،‬ﻭﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﺍﳊﺞ‪.‬‬
‫ﺏ‪ -‬ﺍﻟﺮﻭﺡ‪ ،‬ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﺑﻘﺎﻳﺎ ﻣﺎﺽ ﳚﺐ ﺃﻥ ﺗﺰﻭﻝ‪ ،‬ﻓﻠﻴﺴﺤﺐ ﺫﻳﻞ ﺍﻟﻨﺴﻴﺎﻥ ﻋﻠﻰ ﻫﺬﻩ‬
‫ﺍﻷﻣﻮﺭ")‪.(423‬‬
‫ﺝ‪ -‬ﺍﻟﺘﺮﻭﻳﺞ ﻟﻠﻔﺴﺎﺩ ﺍﳉﻨﺴﻲ ﺑﺎﻟﻘﻮﻝ؛ ﺃﻥ ﺍﻟﻌﺸﻖ ﻋﻼﻗﺔ ﳏﺘﺮﻣﺔ‪ ،‬ﺃﻣﺎ ﺍﻟﺰﻭﺍﺝ ﻓﻔﻜﺮﺓ ﺧﺎﻃﺌﺔ‪ ،‬ﻭﻧﺘﻴﺠﺘﻪ‬
‫ﺃﻥ "ﻳﺼﺒﺢ ﺍﻟﺰﻧﺎ ﻋﻤﻠﺔ ﺭﺍﺋﺠﺔ‪ ،‬ﻭﺗﺼﺒﺢ ﺗﺮﺑﻴﺔ ﺍﻷﻭﻻﺩ ﻣﻬﻤﺔ ﺣﻘﲑﺓ‪ ،‬ﻭﺗﺎﻓﻬﺔ")‪ ،(424‬ﻭﻳﻜﻮﻥ ﺍﻟﺘﻌﺪﺩ‬
‫ﻣﻨﻘﺼﺔ‪ ،‬ﺃﻣﺎ ﺷﻴﻮﻉ ﺍﳌﺮﺃﺓ ﻓﻤﻜﺮﻣﺔ‪.‬‬
‫ﺩ‪ -‬ﳏﺎﺭﺑﺔ ﺍﳌﻠﻜﻴﺔ ﺍﻟﻔﺮﺩﻳﺔ‪ ،‬ﻭﺇﻟﻐﺎﺀ ﺍﳌﲑﺍﺙ‪ ،‬ﻭﺇﻫﺪﺍﺭ ﺍﳌﺼﻠﺤﺔ ﺍﻟﺸﺨﺼﻴﺔ‪ ،‬ﺑﺪﻋﻮﻯ ﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﺗﻔﺎﻭﺕ‬
‫ﺍﻟﺸﻌﻮﺏ ﰲ ﺍﻷﺭﺯﺍﻕ‪ ،‬ﻭﳏﺎﺭﺑﺔ ﺍﻟﻄﺒﻘﻴﺔ ﰲ ﺍﺠﻤﻟﺘﻤﻊ‪ .‬ﻭﳍﺬﺍ ﻛﺎﻥ ﻫﺠﻮﻡ ﺍﻟﺸﻴﻮﻋﻴﺔ ﻗﻮﻳﺎ ﻋﻠﻰ ﺍﻹﺳﻼﻡ؛‬
‫ﻷﻧﻪ "ﺃﺟﺎﺯ ﺍﻟﺘﻤﻠﻚ ﺍﻟﻔﺮﺩﻱ‪ ،‬ﻭﺷﺮﻉ ﺍﳌﲑﺍﺙ ﻧﺘﻴﺠﺔ ﻟﻪ‪ ،‬ﻭﺣﺎﻓﻆ ﻋﻠﻰ ﺍﻷﻣﻼﻙ")‪.(425‬‬
‫‪ -3‬ﺑﻌﺪ ﺃﻥ ﺑﺪﺕ ﻟﻠﺸﻴﻮﻋﻴﲔ ﻣﻘﺎﻭﻣﺔ ﺍﻹﺳﻼﻡ ﺍﻟﺸﺪﻳﺪﺓ ﻟﻠﺸﻴﻮﻋﻴﺔ‪ ،‬ﻭﺍﺳﺘﻌﺼﺎﺀ ﺍﻟﻘﻀﺎﺀ ﻋﻠﻴﻪ ﲟﺨﺘﻠﻒ‬
‫ﺍﻟﻮﺳﺎﺋﻞ‪ ،‬ﻗﺮﺭﻭﺍ ﺃﻥ ﻳﺘﺨﺬﻭﺍ ﻭﺳﻴﻠﺔ ﺃﺧﺮﻯ ﻫﻲ ﺍﻹﺳﻼﻡ‪ ،‬ﻓﻴﻜﻮﻥ ﺃﺩﺍﺓ ﳍﺪﻡ ﺍﻹﺳﻼﻡ ﻧﻔﺴﻪ‪ ،‬ﻭﺫﻟﻚ ﻭﻓﻖ‬
‫ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻟﻘﺮﺍﺭﺍﺕ)‪(426‬ﺍﻟﱵ ﺳﻄﺮﻫﺎ ﺯﻋﻤﺎﺀ ﺍﻟﺸﻴﻮﻋﻴﺔ‪ ،‬ﻭﺻﺮﺣﻮﺍ ‪‬ﺎ ﻗﺎﺋﻠﲔ‪:‬‬
‫‪ -1‬ﻣﻬﺎﺩﻧﺔ ﺍﻹﺳﻼﻡ ﻟﺘﺘﻢ ﺍﻟﻐﻠﺒﺔ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﳌﻬﺎﺩﻧﺔ ﻷﺟﻞ‪ ،‬ﺣﱴ ﻧﻀﻤﻦ ﺃﻳﻀﺎ ﺍﻟﺴﻴﻄﺮﺓ‪ ،‬ﻭﳒﺘﺬﺏ‬
‫ﺍﻟﺸﻌﻮﺏ ﺍﻟﻌﺮﺑﻴﺔ ﻟﻼﺷﺘﺮﺍﻛﻴﺔ‪.‬‬
‫‪ -2‬ﺗﺸﻮﻳﻪ ﲰﻌﺔ ﺭﺟﺎﻝ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺍﳊﻜﺎﻡ ﺍﳌﺘﺪﻳﻨﲔ‪ ،‬ﻭﺍ‪‬ﺎﻣﻬﻢ ﺑﺎﻟﻌﻤﺎﻟﺔ ﻟﻼﺳﺘﻌﻤﺎﺭ‪ ،‬ﻭﺍﻟﺼﻬﻴﻮﻧﻴﺔ‪.‬‬
‫‪ -3‬ﺗﻌﻤﻴﻢ ﺩﺭﺍﺳﺔ ﺍﻻﺷﺘﺮﺍﻛﻴﺔ ﰲ ﲨﻴﻊ ﺍﳌﻌﺎﻫﺪ‪ ،‬ﻭﺍﻟﻜﻠﻴﺎﺕ‪ ،‬ﻭﺍﳌﺪﺍﺭﺱ ﰲ ﲨﻴﻊ ﺍﳌﺮﺍﺣﻞ‪.‬‬
‫‪ -4‬ﺍﳊﻴﻠﻮﻟﺔ ﺩﻭﻥ ﻗﻴﺎﻡ ﺣﺮﻛﺎﺕ ﺩﻳﻨﻴﺔ ﰲ ﺍﻟﺒﻼﺩ ﻣﻬﻤﺎ ﻛﺎﻥ ﺷﺄ‪‬ﺎ ﺿﻌﻴﻔﺎ‪ ،‬ﻭﺍﻟﻌﻤﻞ ﺍﻟﺪﺍﺋﻢ ﺑﻴﻘﻈﺔ ﶈﻮ‬
‫ﺃﻱ ﺍﻧﺒﻌﺎﺙ ﺩﻳﲏ…‬
‫‪ -5‬ﻭﻣﻊ ﻫﺬﺍ ﻻ ﻳﻐﻴﺐ ﻋﻨﺎ ﺃﻥ ﻟﻠﺪﻳﻦ ﺩﻭﺭﻩ ﺍﳋﻄﲑ ﰲ ﺑﻨﺎﺀ ﺍﺠﻤﻟﺘﻤﻌﺎﺕ‪ ،‬ﻭﻟﺬﺍ ﻭﺟﺐ ﺃﻥ ﳓﺎﺻﺮﻩ ﻣﻦ‬
‫ﻛﻞ ﺍﳉﻬﺎﺕ‪ ،‬ﻭﰲ ﻛﻞ ﻣﻜﺎﻥ…‬
‫) ‪ (422‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﻗﺬاﺋﻒ اﻟﺤﻖ‪) ،‬ﺑﻴﺮوت‪ ،‬اﻟﻤﻜﺘﺒﺔ اﻟﻌﺼﺮﻳﺔ‪ ،‬د‪.‬ط‪ ،‬د‪.‬ت( ص‪.139 :‬‬
‫) ‪ (423‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻹﺳﻼم ﻓﻲ وﺟﻪ اﻟﺰﺣﻒ اﻷﺣﻤﺮ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.18 :‬‬
‫) ‪ (424‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ‪ ،‬ص‪.35 :‬‬
‫) ‪ (425‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ‪ ،‬ص‪.87 :‬‬
‫) ‪ (426‬ذآﺮ هﺬا اﻟﺘﺼﺮﻳﺢ ﻓﻲ ﻣﺠﻠﺔ‪" :‬اﻟﻌﻠﻢ واﻟﺪﻳﻦ" اﻟﺮوﺳﻴﺔ ﻓﻲ ﻋﺪدهﺎ اﻟﺼﺎدر ﻓﻲ أول ﻳﻨﺎﻳﺮ "آﺎﻧﻮن اﻟﺜﺎﻧﻲ" ‪1964‬م‪ ،‬وﻗﺪ ذآﺮ اﻟﻐﺰاﻟﻲ ﻣﻀﻤﻮن هﺬا اﻟﺘﺼﺮﻳﺢ؛‬
‫وهﻮ "وﺛﻴﻘﺔ ﺗﻀﻢ ‪ 22‬ﻗﺮارا" ﻓﻲ آﺘﺎﺑﻪ‪ :‬اﻟﻐﺰو اﻟﺜﻘﺎﻓﻲ ﻳﻤﺘﺪ ﻓﻲ ﻓﺮاﻏﻨﺎ‪ ،‬ﻓﺼﻞ‪ :‬ﻏﺰو ﻣﺰدوج وأﻣﺔ ﺗﺎﺋﻬﺔ‪.‬‬
‫‪ -6‬ﺗﺸﺠﻴﻊ ﺍﻟﻜﺘﺎﺏ ﺍﳌﻠﺤﺪﻳﻦ‪ ،‬ﻭﺇﻋﻄﺎﺅﻫﻢ ﺍﳊﺮﻳﺔ ﻛﻠﻬﺎ ﰲ ﻣﻬﺎﲨﺔ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺍﻟﺸﻌﻮﺭ ﺍﻟﺪﻳﲏ‪،‬‬
‫ﻭﺍﻟﻀﻤﲑ ﺍﻟﺪﻳﲏ…‬
‫‪ -7‬ﻗﻄﻊ ﺍﻟﺮﻭﺍﺑﻂ ﺍﻟﺪﻳﻨﻴﺔ ﺑﲔ ﺍﻟﺸﻌﻮﺏ ﻗﻄﻌﺎ ﺗﺎﻣﺎ‪ ،‬ﻭﺇﺣﻼﻝ ﺍﻟﺮﺍﺑﻄﺔ ﺍﻻﺷﺘﺮﺍﻛﻴﺔ ﳏﻞ ﺍﻟﺮﺍﺑﻄﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺍﻟﱵ ﻫﻲ ﺃﻛﱪ ﺧﻄﺮ ﻋﻠﻰ ﺍﺷﺘﺮﺍﻛﻴﺘﻨﺎ ﺍﻟﻌﻠﻤﻴﺔ‪.‬‬
‫‪ -8‬ﺇﻥ ﻓﺼﻢ ﺭﻭﺍﺑﻂ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﳏﻮ ﺍﻟﺪﻳﻦ ﻻ ﻳﺘﻤﺎﻥ ‪‬ﺪﻡ ﺍﳌﺴﺎﺟﺪ‪ ،‬ﻭﺍﻟﻜﻨﺎﺋﺲ… ﻭﺍﳌﻄﻠﻮﺏ ﻫﻮ ﻫﺪﻡ‬
‫ﺍﻟﻀﻤﲑ ﺍﻟﺪﻳﲏ‪.‬‬
‫‪ -9‬ﻣﺰﺍﲪﺔ ﺍﻟﻮﻋﻲ ﺍﻟﺪﻳﲏ‪ ،‬ﻭﻃﺮﺩ ﺍﻟﻮﻋﻲ ﺍﻟﺪﻳﲏ ﺑﺎﻟﻮﻋﻲ ﺍﻟﻌﻠﻤﻲ‪.‬‬
‫‪ -10‬ﺧﺪﺍﻉ ﺍﳉﻤﺎﻫﲑ؛ ﺑﺄﻥ ﻧﺰﻋﻢ ﳍﺎ ﺃﻥ ﺍﳌﺴﻴﺢ ﺍﺷﺘﺮﺍﻛﻲ‪ ،‬ﻭﺇﻣﺎﻡ ﺍﻻﺷﺘﺮﺍﻛﻴﺔ… ﻭﻧﻘﻮﻝ ﻋﻦ ﳏﻤﺪ‪:‬‬
‫ﺇﻧﻪ ﺇﻣﺎﻡ ﺍﻻﺷﺘﺮﺍﻛﻴﲔ…‬
‫‪ -11‬ﰲ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺍﻟﺘﻮﺭﺍﺓ‪ ،‬ﻭﺍﻷﻧﺎﺟﻴﻞ ﻗﺼﺺ… ﳚﺐ ﺃﻥ ﻧﻔﺴﺮ ﺗﻠﻚ ﺍﻟﻘﺼﺺ ﺍﻟﺪﻳﻨﻴﺔ ﺗﻔﺴﲑﺍ‬
‫ﻣﺎﺩﻳﺎ‪ ،‬ﻭﺗﺎﺭﳜﻴﺎ‪.‬‬
‫‪ -12‬ﺇﺧﻀﺎﻉ ﲨﻴﻊ ﺍﻟﻘﻮﻯ ﺍﻟﺪﻳﻨﻴﺔ ﻟﻠﻨﻈﺎﻡ ﺍﻻﺷﺘﺮﺍﻛﻲ‪ ،‬ﻭﲡﺮﻳﺪ ﻫﺬﻩ ﺍﻟﻘﻮﻯ ﺗﺪﺭﳚﻴﺎ ﻣﻦ ﻣﻮﺟﺪﺍ‪‬ﺎ‪.‬‬
‫‪ -13‬ﺇﺷﻐﺎﻝ ﺍﳉﻤﺎﻫﲑ ﺑﺎﻟﺸﻌﺎﺭﺍﺕ ﺍﻻﺷﺘﺮﺍﻛﻴﺔ‪ ،‬ﻭﻋﺪﻡ ﺗﺮﻙ ﺍﻟﻔﺮﺻﺔ ﳍﻢ ﻟﻠﺘﻔﻜﲑ‪.‬‬
‫‪ -14‬ﲢﻄﻴﻢ ﺍﻟﻘﻴﻢ ﺍﻟﺪﻳﻨﻴﺔ‪ ،‬ﻭﺍﻟﺮﻭﺣﻴﺔ ﺑﺈﻇﻬﺎﺭ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺧﻠﻞ‪ ،‬ﻭﻋﻴﻮﺏ‪ ،‬ﻭﲢﺬﻳﺮ ﻟﻠﻘﻮﻯ ﺍﳌﻨﺎﻫﻀﺔ‪.‬‬
‫‪ -15‬ﺍﳍﺘﺎﻑ ﺍﻟﺪﺍﺋﻢ ﻟﻴﻞ ‪‬ﺎﺭ‪ ،‬ﻭﺻﺒﺎﺡ ﻣﺴﺎﺀ ﺑﺎﻟﺜﻮﺭﺓ… ﻭﺍﳍﺘﺎﻑ ﻟﻼﺷﺘﺮﺍﻛﻴﺔ…‬
‫‪ -16‬ﻧﺸﺮ ﺍﻷﻓﻜﺎﺭ ﺍﻹﳊﺎﺩﻳﺔ‪.‬‬
‫‪ -17‬ﻻ ﺑﺄﺱ ﻣﻦ ﺍﺳﺘﺨﺪﺍﻡ ﺍﻟﺪﻳﻦ ﳍﺪﻡ ﺍﻟﺪﻳﻦ‪.‬‬
‫‪ -18‬ﺍﻹﻋﻼﻥ ﺑﺄﻥ ﺍﻻﺷﺘﺮﺍﻛﻴﲔ ﻳﺆﻣﻨﻮﻥ ﺑﺎﻟﺪﻳﻦ ﺍﻟﺼﺤﻴﺢ ﻻ ﺑﺎﻟﺪﻳﻦ ﺍﻟﺰﺍﺋﻒ‪ ،‬ﺍﻟﺬﻱ ﻳﻌﺘﻨﻘﻪ ﺍﻟﻨﺎﺱ‬
‫ﳉﻬﻠﻬﻢ…‬
‫‪ -19‬ﺗﺴﻤﻴﺔ ﺍﻹﺳﻼﻡ ﺍﻟﺬﻱ ﺗﺆﻳﺪﻩ ﺍﻻﺷﺘﺮﺍﻛﻴﺔ ﻟﺒﻠﻮﻍ ﻣﺄﺭ‪‬ﺎ‪ ،‬ﻭﲢﻘﻴﻖ ﻏﺎﻳﺎ‪‬ﺎ ﺑﺎﻟﺪﻳﻦ ﺍﻟﺼﺤﻴﺢ…‬
‫‪ -20‬ﺇﺫﺍ ﻭﺟﺪ ﻣﻦ ﺍﻟﻀﺮﻭﺭﻱ ﻣﻬﺎﺩﻧﺔ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺗﺄﻳﻴﺪﻩ ﻭﺟﺐ ﺃﻥ ﺗﻜﻮﻥ ﺍﳌﻬﺎﺩﻧﺔ ﻷﺟﻞ‪ ،‬ﻭﺍﻟﺘﺄﻳﻴﺪ‬
‫ﲝﺬﺭ‪.‬‬
‫‪ -21‬ﺍﻻﻫﺘﻤﺎﻡ ﺑﺎﻹﺳﻼﻡ ﻣﻘﺼﻮﺩ ﻣﻨﻪ؛ ﺃﻭﻻ‪ :‬ﺍﺳﺘﺨﺪﺍﻡ ﺍﻹﺳﻼﻡ ﰲ ﲢﻄﻴﻢ ﺍﻹﺳﻼﻡ‪ ،‬ﺛﺎﻧﻴﺎ‪ :‬ﺍﺳﺘﺨﺪﺍﻡ‬
‫ﺍﻹﺳﻼﻡ ﻟﻠﺪﺧﻮﻝ ﰲ ﺷﻌﻮﺏ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪.‬‬
‫‪ -22‬ﻭﺑﺎﺳﻢ ﺗﺼﺤﻴﺢ ﺍﳌﻔﺎﻫﻴﻢ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺗﻨﻘﻴﺘﻪ ﻣﻦ ﺍﻟﺸﻮﺍﺋﺐ‪ ،‬ﻭﲢﺖ ﺳﺘﺎﺭ ﺍﻹﺳﻼﻡ ﻳﺘﻢ ﺍﻟﻘﻀﺎﺀ‬
‫ﻋﻠﻴﻪ ﺑﺄﻥ ﻧﺴﺘﺒﺪﻝ ﺑﻪ ﺍﻻﺷﺘﺮﺍﻛﻴﺔ )‪.(427‬‬
‫ﺇﻥ ﻫﺬﻩ ﺍﻟﻮﺳﺎﺋﻞ ﺍﳌﺎﻛﺮﺓ ﺍﻟﱵ ﺃﺧﺬﺕ ‪‬ﺎ ﺍﻟﺸﻴﻮﻋﻴﺔ‪ ،‬ﻭﻫﻲ ﺗﻘﺘﺤﻢ ﻋﻘﻮﻝ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺗﻐﺰﻭ‬
‫ﺃﻓﻜﺎﺭﻫﻢ‪ ،‬ﻭﺛﻘﺎﻓﺎ‪‬ﻢ ﺍﺳﺘﻨﻔﺬﺕ ﻛﻞ ﺍﺠﻤﻟﺎﻻﺕ‪ ،‬ﻭﺳﺨﺮﺕ ﳐﺘﻠﻒ ﺍﻷﻃﺮﺍﻑ ﺍﳌﺸﻜﻠﺔ ﻟﻠﻮﻋﻲ ﺍﻹﺳﻼﻣﻲ‪،‬‬
‫ﻭﺍﻟﺒﺎﻧﻴﺔ ﻷﺭﻛﺎﻥ ﺍﳍﻮﻳﺔ ﺍﳊﻀﺎﺭﻳﺔ ﻟﻠﻤﺠﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ‪ .‬ﻭﻗﺪ ﳒﺤﺖ ﺍﻟﺸﻴﻮﻋﻴﺔ ﰲ ﺗﺮﻙ ﺁﺛﺎﺭﻫﺎ ﰲ ﺍﻟﻌﺎﱂ‬
‫ﺍﻹﺳﻼﻣﻲ ﻟﻔﺘﺮﺓ ﺯﻣﻨﻴﺔ ﻣﻌﻴﻨﺔ‪.‬‬
‫ﺇﻻ ﺃﻥ ﺍﳍﺠﻮﻡ ﺍﻟﻌﻨﻴﻒ ﺿﺪﻫﺎ ﻣﻦ ﻃﺮﻑ ﺃﺑﻨﺎﺀ ﺍﻹﺳﻼﻡ ﺍﻟﻐﻴﻮﺭﻳﻦ ﻋﻠﻴﻪ‪ ،‬ﻭﻋﻠﻰ ﺭﺃﺳﻬﻢ ﺍﻟﺸﻴﺦ‬
‫ﺍﻟﻐﺰﺍﱄ ‪-‬ﺍﻟﺬﻱ ﲢﻤﻞ ﻧﻈﲑ ﺩﻓﺎﻋﻪ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻟﻌﻨﺖ‪ ،‬ﻭﺍﻟﻌﺪﺍﺀ‪ -‬ﻣﻦ ﺟﻬﺔ‪ ،‬ﻭﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ ﺗﺂﻛﻞ‬
‫ﺍﻟﺸﻴﻮﻋﻴﺔ ﻣﻦ ﺍﻟﺪﺍﺧﻞ‪ ،‬ﻭﺍﺳﺘﻨﻔﺎﺫﻫﺎ ﻷﻏﺮﺍﺿﻬﺎ‪ ،‬ﻭﺇﻓﻼﺱ ﻧﻈﺎﻣﻬﺎ ﺍﻻﻗﺘﺼﺎﺩﻱ ﺑﺴﺒﺐ ﻣﺼﺎﺩﻣﺘﻬﺎ ﻟﻠﻔﻄﺮﺓ؛‬
‫ﺍﻟﺬﻱ ﺟﻌﻠﻬﺎ ﺗﺘﻬﺎﻭﻯ ﺃﻣﺎﻡ ﺿﺮﺑﺎﺕ ﺍﳌﻌﺴﻜﺮ ﺍﻟﻐﺮﰊ ﺍﻟﺮﺃﲰﺎﱄ ﺑﺰﻋﺎﻣﺔ ﺃﻣﺮﻳﻜﺎ‪ .‬ﻛﻞ ﺫﻟﻚ ﻛﺎﻥ ﻛﺎﻓﻴﺎ‬
‫ﻟﻠﺤﻜﻢ ﻋﻠﻰ ﺍﻟﺸﻴﻮﻋﻴﺔ ﺑﺎﻟﺴﻘﻮﻁ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﺣﱴ ﰲ ﻣﻮﻃﻨﻬﺎ ﺍﻷﻡ ‪-‬ﺭﻭﺳﻴﺎ‪ -‬ﻭﻋﻠﻰ ﺍﻟﺮﻏﻢ‬
‫ﻣﻦ ﺍﺳﺘﻤﺮﺍﺭ ﺑﻌﺾ ﺍﻟﺪﻭﻝ ﰲ ﺗﺒﲏ ﺍﻟﻨﻈﺎﻡ ﺍﻟﺸﻴﻮﻋﻲ‪ ،‬ﻛﺎﻟﺼﲔ ﻣﺜﻼ؛ ﺇﻻ ﺃﻥ ﺍﻟﺸﻴﻮﻋﻴﺔ ﻛﻐﺰﻭ ﺛﻘﺎﰲ ﻗﺪ‬
‫ﺍﳓﺴﺮ ﻣﺪﻩ‪ ،‬ﻭﺗﻮﻗﻒ ﺯﺣﻔﻪ ﻣﻊ ﺍ‪‬ﻴﺎﺭ ﺍﻻﲢﺎﺩ ﺍﻟﺴﻮﻓﻴﻴﱵ‪ ،‬ﻭﺛﺒﻮﺕ ﻓﺸﻞ ﺍﻟﺸﻴﻮﻋﻴﺔ ﺣﱴ ﰲ ﻣﻌﺎﻗﻠﻬﺎ‬
‫ﺍﻷﻭﱃ‪.‬‬
‫‪‬ﺬﺍ ﺍﳌﻮﻗﻒ ﺍﻟﺬﻱ ﺍﲣﺬﻩ ﺍﻟﻐﺰﺍﱄ ﻣﻦ ﺍﻻﺳﺘﻌﻤﺎﺭ ﻛﺴﺒﺐ ﺧﺎﺭﺟﻲ ﺳﺎﻫﻢ ﰲ ﲣﻠﻒ ﺍﻟﻌﺎﱂ‬
‫ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻳﺒﺪﻭ ﺟﻠﻴﺎ؛ ﺃﻧﻪ ﻭﺇﻥ ﲪﻞ ﺍﻷﺳﺒﺎﺏ ﺍﻟﺪﺍﺧﻠﻴﺔ ﺍﳌﺴﺆﻭﻟﻴﺔ ﺍﻷﻛﱪ ﰲ ﲣﻠﻒ ﺍﳌﺴﻠﻤﲔ؛ ﻓﺈﻧﻪ ﻻ‬
‫ﻳﻬﻤﻞ ﺗﺄﺛﲑ ﺍﻷﺳﺒﺎﺏ ﺍﳋﺎﺭﺟﻴﺔ‪ ،‬ﻭﳒﺎﺡ ﺃﻋﺪﺍﺀ ﺍﻹﺳﻼﻡ ﰲ ﺗﻘﻮﻳﺔ ﺃﺳﻠﺤﺘﻬﻢ‪ ،‬ﻭﲡﺪﻳﺪ ﺃﺳﺎﻟﻴﺒﻬﻢ‬
‫ﺑﺎﺳﺘﻤﺮﺍﺭ‪ ،‬ﳌﻨﻊ ﺃﻳﺔ ‪‬ﻀﺔ ﻣﺮﺗﻘﺒﺔ‪ ،‬ﻭﺷﻞ ﺃﻱ ﺣﺮﻛﺔ ﺗﺴﻌﻰ ﺇﱃ ﲣﻠﻴﺺ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻣﻦ ﲣﻠﻔﻪ‬
‫ﺍﻟﻜﺒﲑ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻗﺪ ﳒﺢ ﰲ ﺍﻟﺘﺨﻠﺺ ﻣﻦ ﺍﻻﺳﺘﻌﻤﺎﺭ ﺍﻟﻌﺴﻜﺮﻱ‪ ،‬ﰒ ﻋﻜﻒ ﳜﻄﻂ‬
‫ﻟﻠﺘﺨﻠﺺ ﻣﻦ ﺍﻟﻐﺰﻭ ﺍﻟﺜﻘﺎﰲ؛ ﻓﺈﻧﻪ ﻭﺟﺪ ﻧﻔﺴﻪ ﺑﻌﺪ ﺯﻣﻦ ﻳﺸﻬﺪ ﻋﻮﺩﺓ ﻟﻼﺳﺘﻌﻤﺎﺭ ﺍﻟﻌﺴﻜﺮﻱ ﺇﻟﻴﻪ‪،‬‬
‫ﺑﺎﺣﺘﻼﻝ ﺍﻟﻌﺮﺍﻕ‪ ،‬ﻭ‪‬ﺪﻳﺪ ﺇﻳﺮﺍﻥ‪ ،‬ﻭﺳﻮﺭﻳﺎ‪ ،‬ﻭﺍﻟﺴﻮﺩﺍﻥ‪ ،‬ﻣﻊ ﻭﺟﻮﺩﻩ ﺍﳌﺴﺒﻖ ﰲ ﻓﻠﺴﻄﲔ‪ .‬ﺇﻧﻪ ﺍﻟﻮﺍﻗﻊ ﺍﳌﺮ‬
‫ﺍﻟﺬﻱ ﳝﻸ ﺍﻷﻓﻖ ﺑﺘﺴﺎﺅﻻﺕ ﻛﺜﲑﺓ ﻋﻦ ﻣﺼﲑ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﻋﻦ ﻭﺟﻬﺔ ﻣﺴﺎﺭﻩ ﺍﳊﻀﺎﺭﻱ‪.‬‬
‫ﺑﻌﺪ ﻫﺬﻩ ﺍﶈﺎﻭﻟﺔ ﻟﺮﺻﺪ ﲢﻠﻴﻞ ﺍﻟﻐﺰﺍﱄ ﻷﺳﺒﺎﺏ ﲣﻠﻒ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﻣﻨﺸﺄ ﺃﺯﻣﺘﻪ‬
‫ﺍﳊﻀﺎﺭﻳﺔ ﺍﳌﻌﻘﺪﺓ‪ ،‬ﳝﻜﻦ ﺍﻟﻘﻮﻝ؛ ﺃﻥ ﻧﻈﺮﺓ ﺍﻟﻐﺰﺍﱄ ﻛﺎﻧﺖ ﻋﻤﻴﻘﺔ‪ ،‬ﻭﺷﺎﻣﻠﺔ‪ ،‬ﻭﻣﺴﺘﻮﻋﺒﺔ ﻟﻜﺎﻓﺔ‬
‫) ‪ (427‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻟﻐﺰو اﻟﺜﻘﺎﻓﻲ ﻳﻤﺘﺪ ﻓﻲ ﻓﺮاﻏﻨﺎ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.128/123 :‬‬
‫ﺍﳌﻼﺑﺴﺎﺕ ﺍﻟﱵ ﺍﻛﺘﻨﻔﺖ ﻣﺴﺎﺭ ﺍﳊﻀﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ‪ .‬ﻟﺬﻟﻚ ﺟﺎﺀ ﺗﺄﻛﻴﺪﻩ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ؛ ﺑﺄﻥ ﺍﻟﺪﺍﺀ ﻧﺸﺄ‬
‫ﻣﻦ ﺩﺍﺧﻞ ﺍﻟﻜﻴﺎﻥ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﰒ ﳕﺎ‪ ،‬ﻭﺍﺳﺘﻔﺤﻞ ﺣﱴ ﺇﺫﺍ ﺍﺻﻄﺪﻣﺖ ﺑﻪ ﺃﺣﻘﺎﺩ ﺍﻷﻋﺪﺍﺀ‪ ،‬ﻭﺃﺻﺎﺑﺘﻪ‬
‫ﺳﻬﺎﻣﻬﻢ ﻫﻮﻯ ﻋﻠﻰ ﺍﻷﺭﺽ ﻳﺘﺮﻧﺢ ﲢﺖ ﺃﺛﻘﺎﻝ ﺍﻟﺘﺨﻠﻒ‪ .‬ﻓﺎﻷﺳﺒﺎﺏ ﺩﺍﺧﻠﻴﺔ‪ ،‬ﻭﺧﺎﺭﺟﻴﺔ‪ ،‬ﻗﺪﳝﺔ‪،‬‬
‫ﻭﺟﺪﻳﺪﺓ‪ ،‬ﻭﻟﻜﻨﻬﺎ ﻣﻊ ﺫﻟﻚ ﺗﻠﺘﻘﻲ ﲢﺖ ﻋﺎﻣﻞ ﻣﺸﺘﺮﻙ؛ ﻫﻮ ﺍﻻﺑﺘﻌﺎﺩ ﻋﻦ ﺍﻹﺳﻼﻡ ﺍﳊﻘﻴﻘﻲ؛ ﺇﻣﺎ‬
‫ﻗﺼﻮﺭﺍ‪ ،‬ﺃﻭ ﺗﻘﺼﲑﺍ ﳓﻮﻩ‪.‬‬
‫ﻭﺍﻟﻐﺰﺍﱄ ﺑﻌﺪ ﻛﻞ ﺫﻟﻚ ﻳﻠﻔﺖ ﻧﻈﺮ ﺍﳌﺴﻠﻤﲔ ﺇﱃ ﺃﻣﺮ ﻣﻬﻢ‪ ،‬ﻭﻫﻮ ﺃﻻ ﻳﺘﺴﺮﻋﻮﺍ ﰲ ﻭﺿﻊ ﺍﻟﻌﻼﺝ‬
‫ﻷﺯﻣﺘﻬﻢ؛ ﻷﻥ ﺍﻟﺘﺴﺮﻉ ﻗﺪ ﻳﺼﻒ ﺍﻟﻌﻼﺝ ﺍﻟﻘﺎﺗﻞ ﻻ ﺍﻟﺸﺎﰲ ﻟﻸﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬
‫ﻭﺑﻌﺪ ﻫﺬﺍ ﻳﺄﰐ ﺗﺴﺎﺅﻝ ﺗﻔﺮﺿﻪ ﺷﺪﺓ ﺍﻷﺯﻣﺔ‪ ،‬ﻭﺿﺮﺍﻭ‪‬ﺎ ﻭﻫﻮ‪ :‬ﻛﻴﻒ ﺍﻟﻌﻼﺝ؟ ﻟﻴﻨﺘﻘﻞ ﺑﻨﺎ ﺍﳌﻘﺎﻡ ﺇﱃ‬
‫ﳏﺎﻭﻟﺔ ﺍﻟﺘﻌﺮﻑ ﻋﻠﻰ ﻧﻈﺮﺓ ﺍﻟﻐﺰﺍﱄ ﻟﻌﻼﺝ ﺍﻷﺯﻣﺔ‪ ،‬ﻭﲣﻄﻲ ﺍﻟﻌﻘﺒﺔ ﺍﻟﻜﺄﺩﺍﺀ‪.‬‬
‫ﻓﻤﺎ ﻫﻲ ﺍﳊﻠﻮﻝ ﺍﻟﱵ ﺗﻌﻴﺪ ﻟﻠﺤﻀﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ ﳎﺪﻫﺎ‪ ،‬ﻭﻟﻠﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻋﺎﻓﻴﺘﻪ‪ ،‬ﻛﻤﺎ ﺗﻨﺎﻭﳍﺎ ﺍﻟﻐﺰﺍﱄ‬
‫ﰲ ﻓﻜﺮﻩ؟‬
‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟﺚ‪:‬‬
‫ﺍﳊﻠﻮﻝ ﻭﺍﳌﻘﺘﺮﺣﺎﺕ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﺗﺼﺤﻴﺢ ﺍﻟﻮﻋﻲ ﺍﻟﺪﻳﲏ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ‪ :‬ﺗﺼﺤﻴﺢ ﻋﻼﻗﺔ ﺍﳌﺴﻠﻤﲔ ﺑﺎﻟﺪﻧﻴﺎ‪.‬‬
‫ﺗﻮﻃـﺌﺔ‪:‬‬
‫ﺑﻌﺪ ﺃﻥ ﻭﻗﻒ ﺍﻟﻐﺰﺍﱄ ﻋﻠﻰ ﺃﺑﻌﺎﺩ ﺍﻷﺯﻣﺔ ﺍﳊﻀﺎﺭﻳﺔ ﺍﻟﱵ ﺗﻜﺘﻨﻒ ﺍﻷﻣﺔ ﺍﻹﺳـﻼﻣﻴﺔ‪ ،‬ﻭﺑﻌـﺪ ﺃﻥ‬
‫ﺣﺪﺩ ﺍﻟﻌﻠﻞ‪ ،‬ﻭﺍﻷﺩﻭﺍﺀ ﺍﻟﱵ ﺗﺴﺒﺒﺖ ﰲ ﻧﺴﺞ ﺧﻴﻮﻁ ﻫﺬﻩ ﺍﻷﺯﻣﺔ‪ ،‬ﻭﺭﺳﻢ ﻣﻌﺎﳌﻬﺎ‪ ،‬ﺍﻧﺘﻘﻞ ﺇﱃ ﻭﺻـﻒ‬
‫ﺍﻟﻌﻼﺝ‪ ،‬ﻭﺻﻴﺎﻏﺔ ﺍﳊﻠﻮﻝ ﺍﻟﱵ ﺗﻜﻔﻞ ﻟﻸﻣﺔ ‪‬ﻀﺔ ﺣﻀﺎﺭﻳﺔ ﺗﻌﻴﺪ ﳍﺎ ﻋﺎﻓﻴﺘﻬﺎ‪ ،‬ﻭﻗﻮ‪‬ﺎ‪ ،‬ﻭﻗـﺪ ﻛﺎﻧـﺖ‬
‫"ﺩﻋﻮﺗﻪ ﺍﻟﺪﺍﺋﺒﺔ ﺇﱃ ﺍﺳﺘﺨﺮﺍﺝ ﺍﻷﻣﺔ ﻣﻦ ﺩﺍﺋﺮﺓ ﺍﻟﺘﺨﻠﻒ‪ ،‬ﻭﺍﻟﻌﻤﻞ ﻋﻠﻰ ﺇﳊﺎﻗﻬﺎ ﺑﺮﻛﺐ ﺍﻟﺘﻘﺪﻡ ﺍﻟﺒـﺸﺮﻱ‬
‫ﺍﻟﺼﺎﻋﺪ ﺃﺑﺪﺍ ﺇﱃ ﺍﻷﻣﺎﻡ")‪ (428‬ﲡﺴﻴﺪﺍ ﻹﺻﺮﺍﺭﻩ ﻋﻠﻰ ﺗﺒﲏ ﺃﺯﻣﺔ ﺃﻣﺘﻪ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺳﻌﻴﻪ ﺍﳌﺴﺘﻤﺮ ﳓـﻮ‬
‫ﺿﺒﻂ ﺍﳌﺸﺮﻭﻉ ﺍﳊﻀﺎﺭﻱ ﺑﺎﻟﺘﺨﻄﻴﻂ ﺍﻟﺪﻗﻴﻖ‪ ،‬ﻭﺍﳌﺮﻛﺰ‪.‬‬
‫ﻭﳌﺎ ﻛﺎﻥ ﺍﻟﺘﺸﺨﻴﺺ ﺍﻟﺬﻱ ﻗﺪﻣﻪ ﺍﻟﻐﺰﺍﱄ ﻷﺳﺒﺎﺏ ﺍﻟﺘﺨﻠﻒ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻗﺪ ﺍﺳﺘﻮﻋﺐ‬
‫ﻋﺪﺓ ﻣﺴﺘﻮﻳﺎﺕ ﻣﻨﻬﺎ ﺍﻟﺪﺍﺧﻠﻴﺔ‪ ،‬ﻭﺍﳋﺎﺭﺟﻴﺔ‪ ،‬ﻭﻣﻨﻬﺎ ﺍﻟﻘﺪﳝﺔ‪ ،‬ﻭﺍﳉﺪﻳﺪﺓ؛ ﻓﺈﻥ ﻭﺻـﻔﻪ ﻟﻠﻌـﻼﺝ ﻛـﺎﻥ‬
‫ﺃﻳﻀﺎ‪ -‬ﻣﻮﺟﻬﺎ ﻻﺳﺘﻴﻌﺎﺏ ﻫﺬﻩ ﺍﳌﺴﺘﻮﻳﺎﺕ‪ ،‬ﻣﻦ ﺃﺟﻞ ﺇﳒﺎﺡ ﺍﻟﻨﻬﻀﺔ ﺍﳊﻀﺎﺭﻳﺔ ﺍﳌﺮﺗﻘﺒﺔ‪ .‬ﻭﻣﻦ ﺧﻼﻝ‬‫ﺗﺘﺒﻌﻲ ﳌﻨﻬﺞ ﺍﻟﻐﺰﺍﱄ‪ ،‬ﻭﻫﻮ ﺑﺼﺪﺩ ﺗﻘﺪﱘ ﺍﳊﻠﻮﻝ ﺑﺪﺕ ﱄ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﺍﲣﺬﻫﺎ ‪-‬ﺍﻟﻐـﺰﺍﱄ‪-‬‬
‫ﻛﻤﻨﻄﻠﻘﺎﺕ ﺗﺴﺎﻋﺪﻩ ﻋﻠﻰ ﺇﲤﺎﻡ ﻋﻤﻠﻴﺔ ﺍﻟﻌﻼﺝ‪ ،‬ﻭﻫﺬﻩ ﺍﻷﻣﻮﺭ ﺗﺘﻤﺜﻞ ﻓﻴﻤﺎ ﻳﻠﻲ‪:‬‬
‫) ‪ (428‬ﻳﻮﺳﻒ اﻟﻘﺮﺿﺎوي‪ :‬اﻟﺸﻴﺦ اﻟﻐﺰاﻟﻲ آﻤﺎ ﻋﺮﻓﺘﻪ "رﺣﻠﺔ أآﺜﺮ ﻣﻦ ﻧﺼﻒ ﻗﺮن"‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ص‪291 :‬‬
‫ﺃﻭﻻ‪ :‬ﺇﻥ ﺗﺄﺛﺮ ﺍﻟﻐﺰﺍﱄ ﲟﺎ ﻋﺮﻓﺘﻪ ﺍﻟﻔﺘﺮﺓ ﺍﻟﺬﻫﺒﻴﺔ ‪-‬ﻓﺘﺮﺓ ﺍﻟﻨﺒﻮﺓ‪ ،‬ﻭﺍﳋﻼﻓﺔ ﺍﻟﺮﺍﺷﺪﺓ‪ -‬ﻣـﻦ ﺍﻧﺘـﺼﺎﺭﺍﺕ‪،‬‬
‫ﻭﺃﺣﺪﺍﺙ ﺗﺎﺭﳜﻴﺔ ﻋﻈﻴﻤﺔ؛ ﻛﺎﻥ ﺑﺎﺭﺯﺍ ﰲ ﻣﻌﺎﳉﺘﻪ ﻷﺯﻣﺔ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﺍﳊﺎﻟﻴﺔ‪ ،‬ﻓﻘﺪ ﻛﺎﻥ ﳝﺰﺝ ﺑﲔ‬
‫ﻣﺎ ﺟﺮﻯ ﰲ ﺗﻠﻚ ﺍﻟﻔﺘﺮﺓ‪ ،‬ﻭﺑﲔ ﻣﺎ ﻫﻮ ﻗﺎﺋﻢ ﰲ ﻫﺬﻩ ﺍﻷﻳﺎﻡ‪ ،‬ﺑﻐﻴﺔ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺍﳊﻠﻮﻝ ﺍﻟﻨﺎﺟﻌﺔ‪ ،‬ﻭﻣـﻦ‬
‫ﺫﻟﻚ ﻣﺎ ﺫﻛﺮﻩ ﰲ ﻛﺘﺎﺑﻪ "ﻓﻘﻪ ﺍﻟﺴﲑﺓ"؛ ﻭﻫﻮ ﳛﺪﺩ ﻣﻨﻬﺠﻪ ﰲ ﺍﻟﻜﺘﺎﺑﺔ ﻗﺎﺋﻼ‪" :‬ﺇﻧﲏ ﺃﻛﺘﺐ ﰲ ﺍﻟـﺴﲑﺓ‬
‫ﻛﻤﺎ ﻳﻜﺘﺐ ﺟﻨﺪﻱ ﻋﻦ ﻗﺎﺋﺪﻩ‪ ،‬ﺃﻭ ﺗﺎﺑﻊ ﻋﻦ ﺳﻴﺪﻩ‪ ،‬ﺃﻭ ﺗﻠﻤﻴﺬ ﻋﻦ ﺃﺳﺘﺎﺫﻩ‪ ،‬ﻭﻟﺴﺖ ‪-‬ﻛﻤـﺎ ﻗﻠـﺖ‪-‬‬
‫ﻣﺆﺭﺧﺎ ﳏﺎﻳﺪﺍ ﻣﺒﺘﻮﺕ ﺍﻟﺼﻠﺔ ﲟﻦ ﻳﻜﺘﺐ ﻋﻨﻪ‪ ،‬ﰒ ﺇﻧﲏ ﺃﻛﺘﺐ‪ ،‬ﻭﺃﻣﺎﻡ ﻋﻴﲏ ﻣﻨﺎﻇﺮ ﻗﺎﺋﻤﺔ ﻣـﻦ ﺗـﺄﺧﺮ‬
‫ﺍﳌﺴﻠﻤﲔ ﺍﻟﻌﺎﻃﻔﻲ‪ ،‬ﻭﺍﻟﻔﻜﺮﻱ‪ ،‬ﻓﻼ ﻋﺠﺐ ﺇﺫ ﻗﺼﺼﺖ ﻭﻗﺎﺋﻊ ﺍﻟﺴﲑﺓ ﺑﺄﺳﻠﻮﺏ ﻳﻮﻣﺊ ﻣﻦ ﻗـﺮﺏ‪ ،‬ﺃﻭ‬
‫ﻣﻦ ﺑﻌﺪ ﳊﺎﺿﺮﻧﺎ ﺍﳌﺆﺳﻒ‪ ،‬ﻛﻠﻤﺎ ﺃﻭﺭﺩﺕ ﻗﺼﺔ ﺟﻌﻠﺘﻬﺎ ﲢﻤﻞ ﰲ ﻃﻴﺎ‪‬ﺎ ﺷﺤﻨﺔ ﻣﻦ ﺻﺪﻕ ﺍﻟﻌﺎﻃﻔـﺔ‬
‫ﻭﺳﻼﻣﺔ ﺍﻟﻔﻜﺮ‪ ،‬ﻭﺟﻼﻝ ﺍﻟﻌﻤﻞ‪ ،‬ﻛﻲ ﺃﻋﺎﰿ ﻫﺬﺍ ﺍﻟﺘﺄﺧﺮ ﺍﳌﺜﲑ" )‪ .(429‬ﻭﻫﺬﺍ ﺩﻻﻟﺔ ﺃﻳﻀﺎ ﻋﻠـﻰ ﺇﳝـﺎﻥ‬
‫ﺍﻟﻐﺰﺍﱄ ﺑﻀﺮﻭﺭﺓ ﺩﺭﺍﺳﺔ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻹﺳﻼﻣﻲ ﺑﻌﻤﻖ‪ ،‬ﻟﻼﻧﺘﻔﺎﻉ ﻣﻦ ﺃﺣﺪﺍﺛﻪ‪ ،‬ﻭﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻦ ﲡﺎﺭﺑﻪ‪ ،‬ﻭﻋﱪﻩ‬
‫ﰲ ﻣﻮﺍﺟﻬﺔ ﺍﻷﺯﻣﺔ ﺍﻟﻘﺎﺋﻤﺔ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﻳﻌﺘﻤﺪ ﺍﻟﻐﺰﺍﱄ ﰲ ﲢﺪﻳﺪ ﻋﻼﺝ ﺍﻟﺘﺨﻠﻒ ﺍﳊﻀﺎﺭﻱ ﻋﻠﻰ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﳌﺆﺷﺮﺍﺕ ﺍﻟﱵ ﺗـﺴﺎﻋﺪﻩ‬
‫ﻋﻠﻰ ﺇﺻﺎﺑﺔ ﺍﻟﻌﻠﻞ ﰲ ﻣﻜﺎﻣﻨﻬﺎ‪ ،‬ﻭﲡﻨﺒﻪ ﺍﳋﻄﺄ ﰲ ﺍﻟﻌﻼﺝ‪ ،‬ﻭﰲ ﺫﻟﻚ ﻳﻘﻮﻝ‪" :‬ﰲ ﺗﻌﺮﰲ ﻋﻠﻰ ﺃﺣﻮﺍﻝ ﺃﻣﺘﻨﺎ‬
‫ﺃﻣﻴﺰ ﺍﻷﻣﺮﺍﺽ ﺍﳌﻮﺭﻭﺛﺔ ﻋﻦ ﺍﻟﻮﺍﻓﺪﺓ ﺣﱴ ﻻ ﺃﺿﻞ ﺍﻟﻌﻼﺝ‪ ،‬ﻭﻻ ﺃﲰﺢ ﻟﻸﻋﺮﺍﺽ ﺍﳌﺘﺸﺎ‪‬ﺔ ﺃﻥ ﲣـﺪﻋﲏ‬
‫ﻋﻦ ﺟﺮﺍﺛﻴﻤﻬﺎ ﺍﳌﺨﺘﻠﻔﺔ‪ ،‬ﻭﰲ ﺗﻠﻤﺴﻲ ﻟﻸﺩﻭﻳﺔ ﺃﻓﺮﻕ ﺑﲔ ﺍﻹﺳﻼﻡ ﻣﻦ ﻣﺼﺎﺩﺭﻩ ﺍﳌﻌﺼﻮﻣﺔ‪ ،‬ﻭﺑﲔ ﺗﺎﺭﳜﻪ‬
‫ﺍﳌﺘﻔﺎﻭﺕ ﺑﲔ ﻣﺪ ﻭﺟﺰﺭ‪ ،‬ﻭﺳﻮﺍﺀ ﺃﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺘﺎﺭﻳﺦ ﺳﻴﺎﺳﻴﺎ‪ ،‬ﺃﻭ ﺛﻘﺎﻓﻴﺎ… ﻭﻋﻨﺪﻣﺎ ﺃﺧﻄـﺊ ‪-‬ﻭﺃﻧـﺎ‬
‫ﺧﻄﺎﺀ‪ -‬ﺃﻛﻮﻥ ﺃﻃﻮﻉ ﺍﻟﻨﺎﺱ ﳌﻦ ﻳﺄﺧﺬ ﺑﻴﺪﻱ ﺇﱃ ﺍﻟﺼﻮﺍﺏ ")‪ .(430‬ﻭﻫﺬﺍ ﺩﻟﻴﻞ ﻋﻠﻰ ﺣﺮﺹ ﺍﻟﻐـﺰﺍﱄ‬
‫ﻋﻠﻰ ﲢﺮﻱ ﺍﻟﺪﻗﺔ‪ ،‬ﻭﺍﳊﺬﺭ ﰲ ﻭﺿﻊ ﺍﳊﻠﻮﻝ ﺍﻟﻌﻼﺟﻴﺔ‪ ،‬ﻣﻊ ﺍﻻﻋﺘﺮﺍﻑ ﺑﺈﻣﻜﺎﻧﻴﺔ ﺍﳋﻄﺄ ﺃﺛﻨﺎﺀ ﺫﻟﻚ‪.‬‬
‫ﺛﺎﻟﺜﺎ‪ :‬ﻳﺆﻛﺪ ﺍﻟﻐﺰﺍﱄ ﻋﻠﻰ ﻣﺪﻯ ﺃﳘﻴﺔ ﻋﺎﻣﻞ ﺍﻟﺰﻣﻦ ﰲ ﺑﺮﺀ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻣﻦ ﺃﺩﻭﺍﺋﻪ؛ ﻷﻥ ﺍﻟﺘﺨﻠـﻒ‬
‫ﺍﻟﺬﻱ ﺍﺳﺘﻐﺮﻕ ﺯﻣﻨﺎ ﻃﻮﻳﻼ ﺣﱴ ﺃﺻﺒﺢ ﰲ ﺻﻮﺭﺗﻪ ﺍﳌﻌﻘﺪﺓ ﺍﳊﺎﻟﻴﺔ‪ ،‬ﻳﺴﺘﻠﺰﻡ ‪-‬ﺃﻳـﻀﺎ‪ -‬ﺯﻣﻨـﺎ ﻃـﻮﻳﻼ‬
‫ﻟﻠﻘﻀﺎﺀ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﻟﺘﺤﺮﺭ ﻣﻦ ﻗﻴﻮﺩﻩ؛ ﻓﺈﻥ "ﻋﻼﺝ ﺃﻣﺔ ﻇﻠﺖ ﻗﺮﺍﺑﺔ ﺃﻟﻒ ﻋﺎﻡ ﺭﻓﻴﻌﺔ ﺍﻟﻘﺪﺭ ﰒ ﻫﻮﺕ ﻣـﻦ‬
‫ﺣﺎﻟﻖ ﺩﺍﺋﺨﺔ ﺍﻟﻔﻜﺮ‪ ،‬ﻣﻀﻄﺮﺑﺔ ﺍﳋﻄﻮ‪ ،‬ﻻ ﳝﻜﻦ ﺃﻥ ﻳﺘﻢ ﺑﻜﻠﻤﺎﺕ ﻣﺮﲡﻠﺔ‪ ،‬ﻭﺃﺣﻜﺎﻡ ﻧﺰﻗﺔ")‪ .(431‬ﻓـﻼ‬
‫ﳎﺎﻝ ﺇﺫﻥ ﻟﺘﺴﺮﻉ ﺍﳌﺴﻠﻤﲔ ﰲ ﻧﻴﻞ ﺃﻫﺪﺍﻓﻬﻢ‪ ،‬ﺑﻞ ﻋﻠﻴﻬﻢ ﺃﻥ ﻳﻔﻜﺮﻭﺍ ﺑﻌﻤﻖ‪ ،‬ﻭﻳﻌﻤﻠﻮﺍ ﺑﺘﺆﺩﺓ ﻟﺘﺤﻘﻴـﻖ‬
‫‪‬ﻀﺘﻬﻢ ﺍﳌﻨﺸﻮﺩﺓ‪.‬‬
‫) ‪ (429‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﻓﻘﻪ اﻟﺴﻴﺮة‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.06 :‬‬
‫) ‪ (430‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﻋﻠﻞ وأدوﻳﺔ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.06 :‬‬
‫) ‪ (431‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ‪ ،‬ص‪.188 :‬‬
‫ﺭﺍﺑﻌﺎ‪ :‬ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﲣﻮﻑ ﺍﻟﻐﺰﺍﱄ ﺍﻟﻮﺍﺿﺢ‪ ،‬ﻭﻗﻠﻘﻪ ﺇﺯﺍﺀ ﻭﺿﻊ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﻣﺴﺘﻘﺒﻠﻬﻢ ﺑﺴﺒﺐ ﻣـﺎ‬
‫ﺍﻋﺘﺮﻯ ﺣﻴﺎ‪‬ﻢ ﻣﻦ ﲣﻠﻒ ﻛﺒﲑ‪ ،‬ﻭﺗﺒﻌﻴﺔ ﻣﻄﻠﻘﺔ ﻟﻸﻣﻢ ﺍﻷﺧﺮﻯ؛ ﺇﻻ ﺃﻧﻪ ﻳﺘﻔﺎﺀﻝ ﺑﻨﻬﻀﺔ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪،‬‬
‫ﻗﺎﺋﻼ‪" :‬ﺇﻥ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻗﺪ ﲤﺮﺽ‪ ،‬ﻭﻟﻜﻨﻬﺎ ﻻ ﲤﻮﺕ‪ ،‬ﺇﻥ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻗـﺪ ﺗﺒﻠـﻰ ﻭﻟﻜﻨـﻬﺎ‬
‫ﲡﺪﺩ… ﺇﻥ ﺍﳌﺴﻠﻤﲔ ﻳﺸﺒﻬﻮﻥ ﺟﺬﻭﺓ ﻧﺎﺭ ﲢﺖ ﺗﺮﺍﺏ‪ ،‬ﻻ ﺑﺪ ﺃﻥ ﻳﻨﻔﺦ ﻫﺬﺍ ﺍﻟﺘﺮﺍﺏ ﰒ ﺗﻜﺸﻒ ﺍﳉﺬﻭﺓ‬
‫ﻋﻦ ﺩﻓﺌﻬﺎ‪ ،‬ﻭﺣﺮﺍﺭ‪‬ﺎ‪ ،‬ﻭﺗﺄﻟﻘﻬﺎ")‪ .(432‬ﻭﻫﺬﺍ ﺇﳕﺎ ﻳﺘﻌﻠﻖ ﲝﻘﻴﻘﺔ ﺍﻹﺳﻼﻡ ﺍﻟﺬﻱ ﻻ ﳝﻮﺕ‪ ،‬ﻭﺭﺳﺎﻟﺘﻪ ﺍﻟـﱵ‬
‫ﻻ ﺗﺒﻠﻰ‪ ،‬ﻭﻻ ﺗﻀﻴﻊ‪ ،‬ﻭﻣﻬﻤﺎ ﺗﻌﺮﺽ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻟﺘﻔﺮﻳﻂ ﺃﺑﻨﺎﺋﻪ‪ ،‬ﻭﺍﻋﺘﺪﺍﺀ ﺧﺼﻮﻣﻪ؛ ﻓﺈﻥ "ﺍﻟﺸﺮﻭﻕ‬
‫ﺍﶈﻤﺪﻱ ﻟﻦ ﻳﺪﺭﻛﻪ ﺃﻓﻮﻝ‪ ،‬ﻭﻟﻦ ﲢﺠﺒﻪ ﻣﺪﺍﺧﻦ ﺗﻨﻔﺚ ﺳﻮﺍﺩﻫﺎ ﻫﻨﺎ ﻭﻫﻨﺎﻙ‪ ،‬ﻓﺴﻮﻑ ﻳﻐﻠﺐ ﺍﻟﺸﻌﺎﻉ ﻛﻞ‬
‫ﺩﺧﺎﻥ ")‪ ،(433‬ﻭﻫﺬﺍ ﺍﻟﺘﻔﺎﺅﻝ ﺇﳕﺎ ﻫﻮ ﺣﺎﻓﺰ ﻟﺪﻓﻊ ﺍﳌﺴﻠﻤﲔ ﳓﻮ ﻭﻟﻮﺝ ﻣﺸﺮﻭﻋﻬﻢ ﺍﳊـﻀﺎﺭﻱ ﺑﺜﻘـﺔ‪،‬‬
‫ﻭﻋﺰﻡ‪ ،‬ﻭﺃﻣﻞ ﻛﺒﲑ ﰲ ﺍﺳﺘﻌﺎﺩﺓ ﳎﺪ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺣﻀﺎﺭﺗﻪ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻐﺰﺍﱄ ﻗﺪ ﺍﻧﻄﻠﻖ ﻣﻦ ﻫﺬﻩ ﺍﻟﻘﻨﺎﻋﺎﺕ ﻟﻌﻼﺝ ﺍﻷﺯﻣﺔ ﺍﳊﻀﺎﺭﻳﺔ ﺍﻟﻘﺎﺋﻤﺔ؛ ﻓﺈﻧﻪ ﺣـﺪﺩ‬
‫ﺑﻌﺪ ﺫﻟﻚ ﺟﺒﻬﺘﲔ‪ ،‬ﻳﺘﻢ ﰲ ﺇﻃﺎﺭﳘﺎ ﺗﻮﺟﻴﻪ ﺍﳉﻬﻮﺩ‪ ،‬ﻭﺗﻜﺮﻳﺲ ﺍﳌﺴﺎﻋﻲ ﺍﻟﻨﻬﻀﻮﻳﺔ‪ ،‬ﻭﻫﺎﺗﺎﻥ ﺍﳉﺒـﻬﺘﺎﻥ‬
‫ﳘﺎ‪ :‬ﻋﻼﻗﺔ ﺍﳌﺴﻠﻤﲔ ﺑﺪﻳﻨﻬﻢ‪ ،‬ﻭﻋﻼﻗﺘﻬﻢ ﺑﺪﻧﻴﺎﻫﻢ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻳﺘﻀﺢ ﻣﻦ ﻗﻮﻟﻪ‪" :‬ﺟﻬﺪﻧﺎ ﻳﺘـﻮﺯﻉ ﻋﻠـﻰ‬
‫ﺟﺒﻬﺘﲔ ﻣﺘﻮﺍﺯﻳﺘﲔ‪ ،‬ﺇﺣﺪﺍﳘﺎ ﺗﻘﻮﻡ ﻋﻠﻰ ﺗﺼﺤﻴﺢ ﺍﻟﻮﻋﻲ ﺍﻟﺪﻳﲏ‪ ،‬ﻭﺍﻷﺧﺮﻯ ﺗﻨﻌﺸﻨﺎ ﻣﻦ ﺍﻹﻏﻤﺎﺀﺓ ﺍﻟﻄﻮﻳﻠﺔ‬
‫ﺍﻟﱵ ﻏﺒﻨﺎ ﻓﻴﻬﺎ ﻋﻦ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻓﺒﻘﻴﻨﺎ ﰲ ﻣﻮﺿﻌﻨﺎ ﻭﻏﺰﺍ ﻏﲑﻧﺎ ﺍﻟﻜﻮﺍﻛﺐ")‪ .(434‬ﻭﺍﻟﻐﺰﺍﱄ ﺇﳕﺎ ﻭﺟﻪ ﺟﻬـﻮﺩﻩ‬
‫ﺇﱃ ﻫﺎﺗﲔ ﺍﳉﺒﻬﺘﲔ ﻧﻈﺮﺍ ﻻﻋﺘﺒﺎﺭﻩ‪:‬‬
‫ﺃﻭﻻ‪ :‬ﺃﻥ ﲣﻠﻒ ﺍﳌﺴﻠﻤﲔ ﺍﻟﺬﻱ ﻛﺎﻥ ﻋﺎﻣﻠﻪ ﺍﻟﺮﺋﻴﺴﻲ ﺍﺑﺘﻌﺎﺩﻫﻢ ﻋﻦ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﲣﻠﻴﻬﻢ ﻋﻦ ﺗﺒﻨﻴﻪ ﻛﻨﻈﺎﻡ‬
‫ﺷﺎﻣﻞ‪ ،‬ﻭﻣﻨﻬﺞ ﻣﺘﻜﺎﻣﻞ ﰲ ﺷﱴ ﻣﻴﺎﺩﻳﻦ ﺣﻴﺎ‪‬ﻢ ﺑﻌﺪ ﺃﻥ ﻗﺼﺮﻭﺍ‪ ،‬ﺃﻭ ﻗﺼﺮﻭﺍ ﰲ ﻓﻬﻤﻪ‪ ،‬ﻭﻓﻘﻪ ﺣﻘﻴﻘﺘـﻪ‪،‬‬
‫ﻻ ﻳﺘﻢ ﺍﻟﻘﻀﺎﺀ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﻟﺘﺨﻠﺺ ﻣﻦ ﻗﻴﻮﺩﻩ ﺇﻻ ﺑﻌﻮﺩﺓ ﺍﳌﺴﻠﻤﲔ ﺇﱃ ﻓﻬﻤﻪ ﻓﻬﻤﺎ ﺻﺤﻴﺤﺎ‪ ،‬ﻭﺍﺳـﺘﻴﻌﺎﺏ‬
‫ﺣﻘﺎﺋﻘﻪ‪ ،‬ﻭﺗﻌﺎﻟﻴﻤﻪ ﻛﻤﺎ ﻓﻬﻤﻬﺎ‪ ،‬ﻭﺍﺳﺘﻮﻋﺒﻬﺎ ﺍﳌﺴﻠﻤﻮﻥ ﺍﻷﻭﺍﺋﻞ‪ ،‬ﻻ ﻛﻤﺎ ﲪﻠﺘﻪ ﻃﻴﺎﺕ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻹﺳﻼﻣﻲ‬
‫ﻣﻦ ﺍﻟﻔﻬﻢ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﺍﻟﺴﻘﻴﻢ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﺃﻥ ﺍﻟﻘﻮﻯ ﺍﳋﺎﺭﺟﻴﺔ ﺍﻟﱵ ﻧﺎﻭﺃﺕ ﺍﻹﺳﻼﻡ ﻟﺰﻣﻦ ﻃﻮﻳﻞ‪ ،‬ﰒ ﺃﺟﻬﺰﺕ ﻋﻠﻰ ﺷـﻌﻮﺑﻪ‪ ،‬ﻭﺑﻠﺪﺍﻧـﻪ‪،‬‬
‫ﻭﻓﺮﺿﺖ ﻋﻠﻴﻬﻢ ﺳﻴﻄﺮ‪‬ﺎ‪ ،‬ﻭﻧﻔﻮﺫﻫﺎ‪ ،‬ﱂ ﺗﺒﻖ ﻣﻜﺘﻮﻓﺔ ﺍﻷﻳﺪﻱ‪ ،‬ﺑﻞ ﺇ‪‬ﺎ ﺍﺳﺘﻐﻠﺖ ﻛﻞ ﺫﻟﻚ ﰲ ﺗﻘﻮﻳـﺔ‬
‫ﻛﻔﺘﻬﺎ ﺍﳊﻀﺎﺭﻳﺔ‪ ،‬ﻭﺗﻐﻠﻴﺐ ﺍﳌﻮﺍﺯﻳﻦ ﻟﺼﺎﳊﻬﺎ‪ .‬ﻭﻗﺪ ﲤﻜﻨﺖ ﺑﻌﺪ ﻃﻮﻝ ﲣﻄﻴﻂ‪ ،‬ﻭﺟﻬﺪ ﻣـﻦ ﺑﻠـﻮﻍ‬
‫ﺣﻀﺎﺭﺓ ﺭﺍﻗﻴﺔ‪ ،‬ﻭﻣﺰﺩﻫﺮﺓ‪ .‬ﰲ ﺣﲔ ﺗﺄﺧﺮ ﺍﳌﺴﻠﻤﻮﻥ‪ ،‬ﻭﲣﻠﻔﻮﺍ ﺑﺸﻜﻞ ﻛﺒﲑ ﺟﺪﺍ‪.‬‬
‫) ‪ (432‬ﻗﻄﺐ ﻋﺒﺪ اﻟﺤﻤﻴﺪ ﻗﻄﺐ‪ :‬ﺧﻄﺐ اﻟﺸﻴﺦ ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ ﻓﻲ ﺷﺆون اﻟﺪﻳﻦ واﻟﺤﻴﺎة‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ج‪ ،04 :‬ص‪.36-35 :‬‬
‫) ‪ (433‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﻋﻠﻞ وأدوﻳﺔ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.116 :‬‬
‫) ‪ (434‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻟﻐﺰو اﻟﺜﻘﺎﻓﻲ ﻳﻤﺘﺪ ﻓﻲ ﻓﺮاﻏﻨﺎ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.158 :‬‬
‫ﻭﳍﺬﺍ ﻳﺴﺘﻮﺟﺐ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﺃﻥ ﻳﻌﻴﺪﻭﺍ ﺻﻠﺘﻬﻢ‪ ،‬ﻭﻳﻮﺛﻘﻮﺍ ﻋﻼﻗﺘﻬﻢ ﺑﻌﻠﻮﻡ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺩﺭﺍﺳﺎﺕ‬
‫ﺍﻟﻜﻮﻥ‪ ،‬ﻭﻻ ﺑﺪ ﳍﻢ ﺃﻥ ﻳﺘﻌﻠﻤﻮﺍ ﻣﻦ ﻏﲑﻫﻢ ﻣﺎ ﺩﺍﻣﺖ ﻣﻮﺍﺯﻳﻦ ﺍﻟﻘﻮﺓ ﰲ ﺃﻳﺪﻳﻬﻢ‪ ،‬ﻭﻋﻮﺍﻣﻞ ﺍﻟﺘﻔـﻮﻕ ﰲ‬
‫ﺟﻬﺘﻬﻢ‪ .‬ﺃﻣﺎ ﺃﻥ ﻳﺘﻘﻮﻗﻌﻮﺍ ﻋﻠﻰ ﺫﺍ‪‬ﻢ‪ ،‬ﻭﻳﻨﻌﺰﻟﻮﺍ ﻋﻦ ﺍﻟﺪﻧﻴﺎ؛ ﻓﺈ‪‬ﻢ ﻟﻦ ﻳﻨﺎﻟﻮﺍ ﻣﺮﺿﺎﺓ ﺍﷲ‪ ،‬ﻭﻟﻦ ﳛـﺮﺯﻭﺍ‬
‫ﺍﳊﻀﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﱵ ﻳﻨﺸﺪﻭ‪‬ﺎ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﺗﺼﺤﻴـﺢ ﺍﻟﻮﻋـﻲ ﺍﻟﺪﻳﻨـﻲ‬
‫ﺣﺮﺹ ﺍﻟﻐﺰﺍﱄ‪ ،‬ﻭﻫﻮ ﺑﺼﺪﺩ ﻭﺻﻒ ﺍﻟﻌﻼﺝ ﻷﺯﻣﺔ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻋﻠﻰ ﺇﺑﺮﺍﺯ ﺍﻷﳘﻴﺔ ﺍﻟﻜﺒﲑﺓ‬
‫ﺍﻟﱵ ﲤﺜﻠﻬﺎ ﻋﻼﻗﺔ ﺍﳌﺴﻠﻤﲔ ﺑﺪﻳﻨﻬﻢ‪ ،‬ﻭﻛﻴﻒ ﺃﻥ ﺿﻌﻒ ﻫﺬﻩ ﺍﻟﻌﻼﻗﺔ ﻛﺎﻥ ﺳﺒﺒﺎ ﺭﺋﻴﺴﻴﺎ ﻓﻴﻤﺎ ﺃﺻﺎ‪‬ﻢ ﻣﻦ‬
‫ﺫﻝ ﻭﻫﻮﺍﻥ‪ ،‬ﻭﲣﻠﻒ ﻛﺒﲑ‪ .‬ﻭﳍﺬﺍ ﺍﺳﺘﻐﺮﺏ ﻛﺜﲑﺍ ﻣﻦ ﻣﺴﻠﻤﻲ ﺍﻟﻘﺮﻭﻥ ﺍﻷﺧـﲑﺓ‪ ،‬ﻭﺗﻌﺠـﺐ ﻣـﻦ‬
‫ﺍﻋﺘﻘﺎﺩﻫﻢ ﺑﺈﻣﻜﺎﻧﻴﺔ ﲢﻘﻴﻖ ﺍﻟﺘﻘﺪﻡ‪ ،‬ﻭﺇﺣﺮﺍﺯ ﺍﻻﺯﺩﻫﺎﺭ‪ ،‬ﻭﻫﻢ ﰲ ﻣﻨﺄﻯ ﻋﻦ ﺍﻹﺳﻼﻡ‪ ،‬ﺃﻭ ﰲ ﻛﻨﻒ ﺇﺳﻼﻡ‬
‫ﻧﺎﻗﺺ‪ ،‬ﺃﻭ ﳎﺰﺃ‪ ،‬ﺃﻭ ﻣﺸﻮﻩ‪ .‬ﻣﺆﻛﺪﺍ؛ ﺃﻥ ﺍﻹﺳﻼﻡ ﻟﻮﺣﺪﻩ ﻫﻮ ﻭﱄ ﺍﻟﻨﻌﻤﺔ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﻋﻤﻮﻣﺎ‪ ،‬ﻭﻋﻠﻰ‬
‫ﺍﻟﻌﺮﺏ ﺧﺼﻮﺻﺎ‪ ،‬ﺇﺫ ﺃﻥ "ﺍﻟﻌﺮﺏ ‪-‬ﺑﺎﻹﺳﻼﻡ ﻭﺣﺪﻩ‪ -‬ﺩﺧﻠﻮﺍ ﺍﻟﺘﺎﺭﻳﺦ ﻭﻋﺮﻓﺘﻬﻢ ﺍﻟﻘﺎﺭﺍﺕ ﺍﳌﻌﻤـﻮﺭﺓ‪،‬‬
‫ﻭﻟﻮﻻ ﺍﻹﺳﻼﻡ ﻣﺎ ﺟﺎﻭﺯﻭﺍ ﺟﺰﻳﺮ‪‬ﻢ‪ ،‬ﻭﳌﺎ ﻛﺎﻥ ﻟﺪﻳﻬﻢ ﺷﻲﺀ ﻳﻘﺪﻣﻮﻧﻪ ﻟﻠﻨﺎﺱ! ﻓﻔﻀﻞ ﺍﻹﺳـﻼﻡ ﻋﻠـﻰ‬
‫ﺍﻟﻌﺮﺏ ﻻ ﻳﻨﻜﺮﻩ ﺇﻻ ﺃﻓﺎﻙ ﺟﺮﻱﺀ")‪.(435‬‬
‫ﻭﻣﺎ ﻳﻘﺎﻝ ﻋﻦ ﺍﻟﻌﺮﺏ‪ ،‬ﻳﻘﺎﻝ ﻋﻦ ﺍﳌﺴﻠﻤﲔ ﺑﺄﺳﺮﻫﻢ‪ ،‬ﻭﳍﺬﺍ ﺗﺘﺠﻠﻰ ﺃﻣﺎﻡ ﺍﳌﺴﻠﻤﲔ ﺣﻘﻴﻘﺔ ﻫـﺬﺍ‬
‫ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻓﻀﻠﻪ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﻳﺘﺄﻛﺪ ﳍﻢ ﺃﻥ ﺃﻱ ﺗﻘﺪﻡ‪ ،‬ﺃﻭ ﺗﻄﻮﺭ ﻫﻮ ﻣﺮﻫﻮﻥ ﲟﺪﻯ ﲤـﺴﻜﻬﻢ ﺑﺎﻹﺳـﻼﻡ‪،‬‬
‫ﻭﻣﺸﺮﻭﻁ ﺑﺄﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﺘﻤﺴﻚ ﻗﺎﺋﻤﺎ ﻋﻠﻰ ﻭﻋﻲ ﺻﺤﻴﺢ‪ ،‬ﻭﻓﻬﻢ ﻣﺘﻜﺎﻣﻞ ﻟﻪ‪ ،‬ﻻ ﻳﺸﻮﺑﻪ ﻧﻘﺺ‪ ،‬ﻭﻻ‬
‫ﻳﻌﺘﺮﻳﻪ ﺩﺧﻦ‪ ،‬ﺃﻭ ﺷﻮﺍﺋﺐ‪ ،‬ﲤﺎﻣﺎ ﻛﻤﺎ ﻛﺎﻥ ﻋﻠﻰ ﻋﻬﺪ ﺍﻟﺼﺪﺭ ﺍﻷﻭﻝ ﻟﻺﺳﻼﻡ‪.‬‬
‫ﻭﺳﻌﻴﺎ ﻣﻦ ﺍﻟﻐﺰﺍﱄ ﺇﱃ ﺗﺼﺤﻴﺢ ﺍﻟﻮﻋﻲ ﺍﻟﺪﻳﲏ ﻟﻠﻤﺴﻠﻤﲔ‪ ،‬ﻭﺗﻮﺛﻴﻖ ﺻﻠﺘﻬﻢ ﺑﺘﻌﺎﻟﻴﻢ ﺍﻹﺳـﻼﻡ‪،‬‬
‫ﻭﻣﺒﺎﺩﺋﻪ؛ ﻓﺈﻧﻪ ﺣﺪﺩ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﻜﻔﻴﻠﺔ ﺑﺘﺤﻘﻴﻖ ﺫﻟﻚ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﻌﻮﺍﻣﻞ ‪-‬ﺣﺴﺐ ﻣﺎ ﺧﻠﺼﺖ‬
‫ﺇﻟﻴﻪ ﻣﻦ ﺧﻼﻝ ﺗﺘﺒﻌﻲ ﻟﻔﻜﺮ ﺍﻟﻐﺰﺍﱄ‪ -‬ﺗﺘﻤﺜﻞ ﻓﻴﻤﺎ ﻳﺄﰐ‪:‬‬
‫) ‪ (435‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﻣﺴﺘﻘﺒﻞ اﻹﺳﻼم ﺧﺎرج أرﺿﻪ آﻴﻒ ﻧﻔﻜﺮ ﻓﻴﻪ؟‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.46 :‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ‪ :‬ﺍﻟﻌﻮﺩﺓ ﺇﱃ ﺍﻹﺳﻼﻡ ﺍﳊﻘﻴﻘﻲ‬
‫ﻳﺮﻯ ﺍﻟﻐﺰﺍﱄ؛ ﺃﻥ ﺃﻭﻝ ﻋﺎﻣﻞ ﻳﻜﻔﻞ ﻟﻠﻤﺴﻠﻤﲔ ﺗﺼﺤﻴﺢ ﻭﻋﻴﻬﻢ ﺍﻟﺪﻳﲏ‪ ،‬ﻫﻮ ﻋﻮﺩ‪‬ﻢ ﺇﱃ‬
‫ﺍﻹﺳﻼﻡ ﺍﳊﻘﻴﻘﻲ ﻻ ﺇﱃ ﺍﻷﻳﺎﻡ ﺍﻟﻌﺠﺎﻑ ﺍﻟﱵ ﻋﺮﻓﻬﺎ ﺗﺎﺭﳜﻬﻢ ﺍﻹﺳﻼﻣﻲ ﺍﻟﻄﻮﻳﻞ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﻌﻮﺩﺓ ﺗﺘﻢ ﻣﻦ‬
‫ﺧﻼﻝ ﺃﻣﺮﻳﻦ؛ ﺃﻭﳍﻤﺎ ﺗﻠﻘﻲ ﺍﻹﺳﻼﻡ ﻣﻦ ﻣﻨﺎﺑﻌﻪ ﺍﻷﺻﻠﻴﺔ‪ ،‬ﻭﺛﺎﻧﻴﻬﻤﺎ ﻗﻴﺎﻡ ﺍﻟﻌﻠﻤﺎﺀ ﺑﻮﺍﺟﺒﻬﻢ ﰲ ﲪﻞ‬
‫ﺭﺳﺎﻟﺔ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺗﻨﻮﻳﺮ ﺍﳉﻤﺎﻫﲑ ﺍﻟﻐﻔﲑﺓ ﺑﺘﻌﺎﻟﻴﻤﻪ ﺍﻟﻜﺮﳝﺔ‪.‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ‪ :‬ﺍﻟﻌﻮﺩﺓ ﺇﱃ ﺍﳌﻨﺎﺑﻊ ﺍﻷﺻﻠﻴﺔ ﻟﻺﺳﻼﻡ‬
‫ﻳﻠﺢ ﺍﻟﻐﺰﺍﱄ ﻋﻠﻰ ﺃﻥ ﻣﻌﺮﻓﺔ ﺍﻹﺳﻼﻡ ﺍﳊﻘﻴﻘﻲ ﻣﻨﻮﻃﺔ ﺑﺎﻟﻌﻮﺩﺓ ﺇﱃ ﻣﻨﺎﺑﻌﻪ ﺍﻷﺻﻠﻴﺔ ﻭﻫﻲ‪ :‬ﺍﻟﻘﺮﺀﺍﻥ‬
‫ﺍﻟﻜﺮﱘ‪ ،‬ﻭﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﺍﻟﺸﺮﻳﻔﺔ‪ ،‬ﻓﻬﻤﺎ ﻣﺼﺪﺭﺍ ﻧﺸﺄﺓ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺍﻧﺘﺸﺎﺭﻩ ﺑﲔ ﺭﺑﻮﻉ ﺍﳌﻌﻤﻮﺭﺓ‪ ،‬ﻭﳘـﺎ‬
‫ﺃﺳﺎﺱ ﺍﻧﺘﺼﺎﺭﻩ ﻋﻠﻰ ﺍﻷﻋﺪﺍﺀ‪ ،‬ﻭﺻﺪﻩ ﻟﻠﻀﺮﺑﺎﺕ ﺍﻟﱵ ﻣﺎ ﺍﻧﻔﻜﺖ ‪‬ﺎﲨﻪ‪ ،‬ﻭﺗﻐﲑ ﻋﻠﻰ ﺃﺗﺒﺎﻋﻪ‪ .‬ﻭﺍﻹﺳﻼﻡ‬
‫‪‬ﻤﺎ‪ -‬ﳝﺜﻞ ﺍﻟﺪﻳﻦ ﺍﻟﻮﺣﻴﺪ ﺍﶈﻔﻮﻅ ﺇﱃ ﺍﻷﺯﻝ‪ ،‬ﻭﺍﻟﻘﺎﺩﺭ ﻋﻠﻰ ﻣﺴﺎﻳﺮﺓ ﺍﻟﺰﻣﻦ‪ ،‬ﺩﻭﻥ ﻋﺠﺰ‪ ،‬ﺃﻭ ﻗﺼﻮﺭ؛‬‫ﺤﻦ‪ ‬ﻧ ‪‬ﺰﹾﻟﻨ‪‬ﺎ ﺍﻟـ ﱢﺬ ﹾﻛ ‪‬ﺮ ‪‬ﻭِﺇﻧ‪‬ـﺎ ﻟﹶـ ‪‬ﻪ‬
‫ﻷﻥ ﺍﷲ ‪ Ι‬ﻗﺪ ﺗﻌﻬﺪﻩ ﺑﺎﳊﻔﻆ ﺣﲔ ﺗﻌﻬﺪ ﻛﺘﺎﺑﻪ ﺍﻟﻜﺮﱘ ﺑﺎﻟﺼﻮﻥ }ِﺇﻧ‪‬ﺎ ‪‬ﻧ ‪‬‬
‫ﹶﻟﺤ‪‬ﺎِﻓﻈﹸﻮ ﹶﻥ{)‪ ،(436‬ﻭﺟﻌﻠﻪ ﺑﺬﻟﻚ "ﺩﻳﻦ ﺍﻟﻔﻄﺮﺓ ﺍﻟﺴﻠﻴﻤﺔ‪ ،‬ﻭﺩﻳﻦ ﺍﻟﻌﻘﻞ ﺍﻟﺮﺍﺷﺪ‪ ،‬ﻭﻫﻮ ‪‬ـﺬﻩ ﺍﻟﻄﺒﻴﻌـﺔ‬
‫ﺍﻟﻔﻄﺮﻳﺔ ﺍﻟﻔﻜﺮﻳﺔ ﻣﻔﺘﻮﺡ ﳉﻤﻴﻊ ﺍﻟﺜﻘﺎﻓﺎﺕ‪ ،‬ﻭﻣﻔﺘﻮﺡ ﺃﻣﺎﻡ ﲨﻴﻊ ﺍﳊﻀﺎﺭﺍﺕ‪ ،‬ﻭﺍﻷﺟﻨﺎﺱ")‪.(437‬‬
‫ﻭﳍﺬﺍ ﺃﻛﺪ ﺍﻟﻐﺰﺍﱄ ﺑﺎﺳﺘﻤﺮﺍﺭ ﻋﻠﻰ ﺣﺎﺟﺔ ﺍﳌﺴﻠﻤﲔ ﺇﱃ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻭﺍﻟﺴﻨﺔ ﺍﻟﺸﺮﻳﻔﺔ‪ ،‬ﻗﺎﺋﻼ‪:‬‬
‫"ﺇﻥ ﺍﻹﺳﻼﻡ ﻳﻘﻮﻡ ﻳﻘﻴﻨﺎ ﻋﻠﻰ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻭﻗﺪ ﺍﺗﻔﻖ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﺃﻥ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻜﺮﱘ ﻫﻮ ﺍﻷﺻـﻞ‬
‫ﺍﻷﻭﻝ‪ ،‬ﻭﺃﻥ ﺍﻟﺴﻨﺔ ﻣﺒﻴﻨﺔ‪ ،‬ﻭﻣﻔﺼﻠﺔ… ﻭﻋﻼﻗﺔ ﺍﳌﺴﻠﻤﲔ ﺑﻘﺮﺁ‪‬ﻢ ﻫﻲ ﺃﲰﻰ ﺍﻟﻌﻼﻗـﺎﺕ‪ ،‬ﻭﺃﺭﺳـﺨﻬﺎ‪،‬‬
‫ﻭﻟﺬﻟﻚ ﳚﺐ ﺃﻥ ﻧﺪﻉ ﻧﻔﻮﺳﻨﺎ ﻟﻠﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻳﺸﻜﻠﻬﺎ ﺑﺘﻮﺟﻴﻬﺎﺗﻪ‪ ،‬ﻭﻫﺪﺍﻳﺎﺗﻪ‪ ،‬ﻭﻳﻀﺒﻂ ﺍﻫﺘﻤﺎﻣﻬﺎ ﺑﺸﻌﺐ‬
‫ﺍﻹﳝﺎﻥ ﻓﻼ ﻳﻄﻐﻰ ﻓﺮﻉ ﻋﻠﻰ ﺃﺻﻞ‪ ،‬ﻭﻻ ﳝﻮﺕ ﻓﺮﻉ ﺑﺈﺯﺍﺀ ﺃﺻﻞ")‪.(438‬‬
‫ﻭﺇﺿﺎﻓﺔ ﺇﱃ ﺿﺮﻭﺭﺓ ﻫﺬﻩ ﺍﻟﻌﻮﺩﺓ؛ ﻓﺈﻥ ﺍﻟﻐﺰﺍﱄ ﳚﻌﻠﻬﺎ ﻣﺸﺮﻭﻃﺔ ﺑﺄﻣﺮﻳﻦ ﻛﻲ ﺗﻜﻮﻥ ﺻـﺤﻴﺤﺔ‬
‫ﻭﻣﻮﻓﻘﺔ؛ ﻭﻫﺬﺍﻥ ﺍﻷﻣﺮﺍﻥ ﳘﺎ)‪:(439‬‬
‫‪ -1‬ﻻ ﺑﺪ ﻣﻦ ﺭﺩ ﺍﻟﺮﻭﺡ ﺇﱃ ﺍﻟﻌﻘﺎﺋﺪ‪ ،‬ﻭﺍﻷﺧﻼﻕ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺇﺯﺍﻟﺔ ﺍﻟﺮﻛﺎﻡ ﺍﻟﻜﺜﻴﻒ ﻣـﻦ ﺍﳉﻬـﻞ‪،‬‬
‫ﻭﺍﻟﺘﺨﺒﻂ ﺍﻟﺬﻱ ﺗﺮﺯﺡ ﲢﺘﻪ ﺃﻣﺘﻨﺎ‪ ،‬ﻭﺭﻓﻊ ﺍﳌﺴﺘﻮﻯ ﺍﻟﺜﻘﺎﰲ ﺍﳌﻨﺤﺪﺭ ﰲ ﻛﻞ ﻣﻜﺎﻥ…ﻓﺈﻧﻪ ﻣﻦ ﺍﳌﺴﺘﺤﻴﻞ‬
‫ﺇﻗﺎﻣﺔ ﺇﺳﻼﻡ ﺻﺤﻴﺢ ﻭﺳﻂ ﲨﺎﻫﲑ ﺍﺳﺘﻬﻠﻜﺘﻬﺎ ﺍﳋﺮﺍﻓﺔ‪ ،‬ﻭﺍﻟﻔﻮﺿﻰ…‬
‫) ‪ (436‬ﺳﻮرة‪ :‬اﻟﺤﺠﺮ‪ ،‬اﻵﻳﺔ‪.09 :‬‬
‫) ‪ (437‬ﻗﻄﺐ ﻋﺒﺪ اﻟﺤﻤﻴﺪ ﻗﻄﺐ‪ :‬ﺧﻄﺐ اﻟﺸﻴﺦ ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ ﻓﻲ ﺷﺆون اﻟﺪﻳﻦ واﻟﺤﻴﺎة‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ص‪.31 :‬‬
‫) ‪ (438‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﻋﻠﻞ وأدوﻳﺔ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.202 :‬‬
‫) ‪ (439‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻻﺳﺘﻌﻤﺎر أﺣﻘﺎد وأﻃﻤﺎع‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.244 :‬‬
‫‪ -2‬ﻭﻻ ﺑﺪ ﻣﻦ ﺭﺩ ﺍﻟﺮﻭﺡ ﺇﱃ ﺍﻟﻨﻈﻢ ﺍﻟﺴﻴﺎﺳﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺟﻌﻞ ﺍﻷﻭﺿﺎﻉ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﻣﺘﻔﻘﺔ ﻣـﻊ‬
‫ﻣﻨﺎﻫﺞ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺃﻫﺪﺍﻓﻪ…‬
‫ﻭﺍﻟﻐﺰﺍﱄ ﺑﺬﻟﻚ ﻳﺒﲔ ﻟﻠﻤﺴﻠﻤﲔ ﺿﺮﻭﺭﺓ ﺍﺣﺘﻜﺎﻣﻬﻢ ﺇﱃ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﰲ ﺷـﱴ ﺃﻣـﻮﺭﻫﻢ‪،‬‬
‫ﻣﺴﺘﻨﲑﻳﻦ ‪‬ﺪﻱ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﺍﻟﺸﺮﻳﻔﺔ‪ ،‬ﻭﺷﺮﻭﺣﻬﺎ‪ ،‬ﻭﺗﻔﺼﻴﻼ‪‬ﺎ ﺍﻟﱵ ﻻ ﺗﺘﻨﺎﻗﺾ ﺃﺑﺪﺍ ﻣـﻊ ﺍﻟﻘـﺮﺁﻥ‬
‫ﺍﻟﻜﺮﱘ‪ ،‬ﻭﻻ ﺗﻌﺎﺭﺿﻪ‪ ،‬ﻭﻟﻜﻨﻬﺎ ﺗﻔﺼﻞ ﳎﻤﻠﻪ‪ ،‬ﺃﻭ ﲣﺼﺺ ﻋﻤﻮﻣﻪ… ﻭﻋﻠﻰ ﺍﳌـﺴﻠﻤﲔ ﺃﻥ ﻳﻔﻬﻤـﻮﺍ‬
‫ﺣﻘﻴﻘﺔ ﻣﺎ ﺗﻀﻤﻨﻪ ﻫﺬﻳﻦ ﺍﳌﺼﺪﺭﻳﻦ ﻣﻦ ﺃﺻﻮﻝ‪ ،‬ﻭﻓﺮﻭﻉ‪ ،‬ﻭﻛﻠﻴﺎﺕ‪ ،‬ﻭﺟﺰﺋﻴﺎﺕ‪ ،‬ﻓﻴﻜﻮﻥ ﻋﻤﻠـﻬﻢ ‪‬ـﺎ‬
‫ﲨﻴﻌﺎ ﻭﻓﻖ ﻣﺎ ﺗﻘﺘﻀﻴﻪ ﺍﻟﻈﺮﻭﻑ‪ ،‬ﻭﺍﻷﺣﻮﺍﻝ‪ .‬ﻭﻗﺪ ﺃﻭﺿﺢ ﺍﻟﻐﺰﺍﱄ ﺟﺰﺀﺍ ﻣﻬﻤﺎ ﻣﻦ ﻫﺬﻩ ﺍﻟﻌـﻮﺩﺓ ‪-‬ﺇﱃ‬
‫ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ‪ -‬ﻣﻦ ﺧﻼﻝ ﻋﺮﺿﻪ ﻟﺪﻋﺎﺋﻢ ﺍﳊﻜﻢ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﻗﻮﺍﻋﺪ ﺍﻟﻨﻈﺎﻡ ﺍﻻﻗﺘﺼﺎﺩﻱ ﰲ ﺍﻹﺳﻼﻡ‪،‬‬
‫ﻛﻤﺎ ﻗﺮﺭﻫﺎ‪ ،‬ﻭﺣﺪﺩﻫﺎ ﺃﺳﺘﺎﺫﻩ ﺣﺴﻦ ﺍﻟﺒﻨﺎ)‪.(440‬‬
‫ﻭﺍﻷﻛﻴﺪ؛ ﺃﻥ ﺍﳌﺴﻠﻤﲔ ﻟﻦ ﳚﺪﻭﺍ ﰲ ﻏﲑ ﻫﺬﻳﻦ ﺍﳌﺼﺪﺭﻳﻦ ‪-‬ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟـﺴﻨﺔ‪ -‬ﻣـﺎ ﳛﻘـﻖ‬
‫ﺃﻫﺪﺍﻓﻬﻢ‪ ،‬ﻭﻳﻮﺍﺯﻥ ﺑﲔ ﻣﺘﻄﻠﺒﺎ‪‬ﻢ ﺍﻟﺪﻧﻴﻮﻳﺔ‪ ،‬ﻭﺍﻷﺧﺮﻭﻳﺔ ﻣﻬﻤﺎ ﺑﺪﺕ ﳍﻢ ﻣﺘﻀﺎﺩﺓ‪ ،‬ﺃﻭ ﻣﺘﻘﺎﺑﻠﺔ‪ ،‬ﺫﻟﻚ ﺃﻥ‬
‫ﺍﻹﺳﻼﻡ؛ ﻫﻮ ﺍﻟﺪﻳﻦ ﺍﻟﻮﺣﻴﺪ ﺍﻟﺬﻱ ﳛﻘﻖ ﻣﺒﺪﺃ ﺍﻟﺘﻮﺍﺯﻥ ﻓﻬﻮ "ﻳﻀﻊ ﺍﳌﻮﺍﺯﻳﻦ ﺍﻟﻘـﺴﻂ ﺑـﲔ ﺍﻟﺮﺑﺎﻧﻴـﺔ‬
‫ﻭﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﺑﲔ ﺍﻟﻮﺣﻲ ﻭﺍﻟﻌﻘﻞ‪ ،‬ﺑﲔ ﺍﻟﺮﻭﺣﻴﺔ ﻭﺍﳌﺎﺩﻳﺔ‪ ،‬ﺑﲔ ﺍﻷﺧﺮﻭﻳـﺔ ﻭﺍﻟﺪﻧﻴﻮﻳـﺔ‪ ،‬ﺑـﲔ ﺍﻟﻔﺮﺩﻳـﺔ‬
‫ﻭﺍﳉﻤﺎﻋﻴﺔ‪ ،‬ﺑﲔ ﺍﳌﺜﺎﻟﻴﺔ ﻭﺍﻟﻮﺍﻗﻌﻴﺔ‪ ،‬ﺑﲔ ﺍﳌﺎﺿﻮﻳﺔ ﻭﺍﳌﺴﺘﻘﺒﻠﻴﺔ‪ ،‬ﺑﲔ ﺍﳌﺴﺆﻭﻟﻴﺔ ﻭﺍﳊﺮﻳﺔ‪ ،‬ﺑـﲔ ﺍﻻﺗﺒـﺎﻉ‬
‫ﻭﺍﻻﺑﺘﺪﺍﻉ‪ ،‬ﺑﲔ ﺍﻟﻮﺍﺟﺒﺎﺕ ﻭﺍﳊﻘﻮﻕ‪ ،‬ﺑﲔ ﺍﻟﺜﺒﺎﺕ ﻭﺍﻟﺘﻐﲑ‪ ،‬ﺑﲔ ﺍﻻﻋﺘﺰﺍﺯ‪ ،‬ﻭﺍﻟﺘﺴﺎﻣﺢ")‪ .(441‬ﻛﻤﺎ ﺃﻧـﻪ‬
‫ﺍﻟﺪﻳﻦ ﺍﻟﻮﺣﻴﺪ ﺍﻟﺬﻱ ﳛﻘﻖ ﻟﻺﻧﺴﺎﻧﻴﺔ ﻣﺒﺪﺃ ﺍﻟﺘﻜﺎﻣﻞ ﺍﻟﺬﻱ ﻫﻮ "ﺍﺟﺘﻤﺎﻉ ﻣﻌﺎﻥ ﻭﺃﻣﻮﺭ ﻳﻜﻤﻞ ﺑﻌـﻀﻬﺎ‬
‫ﺑﻌﻀﺎ‪ ،‬ﻭﻻ ﻳﺴﺘﻐﲎ ﺑﺄﺣﺪﳘﺎ ﻋﻦ ﺍﻵﺧﺮ‪ ،‬ﻟﻜﻲ ﻳﺆﺩﻱ ﺍﻹﻧﺴﺎﻥ ﺭﺳﺎﻟﺘﻪ ﻛﺎﻣﻠـﺔ ﰲ ﻋﻤـﺎﺭﺓ ﺍﻷﺭﺽ‪،‬‬
‫ﻭﺧﻼﻓﺔ ﺍﷲ ﻭﻋﺒﺎﺩﺗﻪ ﻛﻤﺎ ﺃﻣﺮ ﺍﷲ ﺗﻌﺎﱃ… ﻓﻠﻴﺲ ﺍﻟﻌﻠﻢ ﻣﻘﺎﺑﻼ ﺃﻭ ﻣﻀﺎﺩﺍ ﻟﻺﳝﺎﻥ ﰲ ﻧﻈﺮ ﺍﻹﺳـﻼﻡ‪،‬‬
‫ﻭﻻ ﰲ ﻭﺍﻗﻊ ﺍﻷﻣﺮ‪ ،‬ﻭﻟﻴﺲ ﺍﳊﻖ ﻣﻘﺎﺑﻼ ﻟﻠﻘﻮﺓ… ﺇﳕﺎ ﻫﻲ ﻣﻌﺎﻥ ﻳﻜﻤﻞ ﺑﻌﻀﻬﺎ ﺑﻌﻀﺎ")‪.(442‬‬
‫ﻭﺑﻨﺎﺀ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﻮﺍﺯﻥ‪ ،‬ﻭﺍﻟﺘﻜﺎﻣﻞ ﺍﻟﺬﻱ ﻻ ﻳﺘﺤﻘﻖ ﺇﻻ ﰲ ﻇﻞ ﺍﻹﺳﻼﻡ؛ ﻓﺈﻥ ﺫﻟﻚ ﻳﺜﺒﺖ ﺃﻥ‬
‫ﺍﻟﺮﻳﺎﺩﺓ ﻣﻦ ﺣﻆ ﺍﻹﺳﻼﻡ ﻭﺣﺪﻩ ﺩﻭﻥ ﺳﺎﺋﺮ ﺍﻷﺩﻳﺎﻥ‪ ،‬ﻭﻳﻜﻔﻲ ﺭﺻﺪ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﻣﻌﺮﻓﺔ ﻣﺎ ﺑﻠﻐﻪ‬
‫ﺍﳌﺴﻠﻤﻮﻥ ﻣﻦ ﺣﻀﺎﺭﺓ‪ ،‬ﻭﻗﻮﺓ ﻹﺩﺭﺍﻙ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺍﻟﱵ ﻋﱪ ﻋﻨﻬﺎ ﺍﻟﻐﺰﺍﱄ ﺑﻘﻮﻟﻪ‪" :‬ﱂ ﺃﺭ ﺃﻗـﺪﺭ ﻣـﻦ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻋﻠﻰ ﺍﻗﺘﻴﺎﺩ ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﺍﳊﻖ ﻭﺍﻟﺮﺷﺪ‪ ،‬ﻭﺗﺮﺷﻴﺤﻪ ﳊﺴﻨﺎﺕ ﺍﻟﻴﻮﻡ ﻭﺍﻟﻐﺪ‪ ،‬ﻭﱂ ﺃﻋـﺮﻑ‬
‫ﺃﻗﺪﺭ ﻣﻦ ﳏﻤﺪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﰲ ﺣﻞ ﺍﳌﺸﻜﻼﺕ‪ ،‬ﻭﺇﻧﺎﺭﺓ ﺍﻟﻈﻠﻤﺎﺕ")‪.(443‬‬
‫) ‪ (440‬أﻧﻈﺮ‪ :‬اﻟﻤﺼﺪر اﻟﺴﺎﺑﻖ‪ ،‬ص‪.247/245 :‬‬
‫) ‪ (441‬ﻳﻮﺳﻒ اﻟﻘﺮﺿﺎوي‪ :‬اﻹﺳﻼم ﺣﻀﺎرة اﻟﻐﺪ‪) ،‬ﺑﻴﺮوت‪ ،‬ﻣﺆﺳﺴﺔ اﻟﺮﺳﺎﻟﺔ‪ ،‬ط‪2001 ،01 :‬م( ص‪.159-158 :‬‬
‫) ‪ (442‬اﻟﻤﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ص‪.160-159 :‬‬
‫) ‪ (443‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻟﻐﺰو اﻟﺜﻘﺎﻓﻲ ﻳﻤﺘﺪ ﻓﻲ ﻓﺮاﻏﻨﺎ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.202 :‬‬
‫ﻭﺍﻟﻐﺮﻳﺐ ﺃﻥ ﺩﻳﻨﺎ ﲟﺜﻞ ﻫﺬﻩ ﺍﻟﺪﺭﺟﺔ ﺍﻟﺮﻓﻴﻌﺔ‪ ،‬ﻭﺍﻟﻌﻈﻴﻤﺔ ﻳﺒﺘﻌﺪ ﻋﻨﻪ ﺃﺗﺒﺎﻋﻪ‪ ،‬ﻭﻳﺘﺠﻬﻮﻥ ﺇﱃ ﻏﲑﻩ‬
‫ﻳﻄﻠﺒﻮﻥ ﺍﻟﻌﻮﻥ‪ ،‬ﻭﻳﻨﺸﺪﻭﻥ ﺍﻟﺘﻘﺪﻡ‪ ،‬ﻭﺍﻻﺯﺩﻫﺎﺭ‪ .‬ﻭﻫﻴﻬﺎﺕ ﺃﻥ ﻳﻨﺎﻟﻮﺍ ﺷﻴﺌﺎ‪ ،‬ﺃﻭ ﻳﺒﻠﻐﻮﺍ ﺷﺄﻧﺎ‪ .‬ﺇ‪‬ﻢ ﻣﻬﻤـﺎ‬
‫ﺍﺑﺘﻌﺪﻭﺍ‪ ،‬ﺃﻭ ﺗﺎﻫﻮﺍ ﻋﻦ ﺍﻹﺳﻼﻡ‪ ،‬ﻓﺈ‪‬ﻢ ﺳﻴﻌﻮﺩﻭﻥ ﺇﻟﻴﻪ؛ ﻷ‪‬ﻢ ﺳﻴﺪﺭﻛﻮﻥ ﺃﻥ ﻣﺎ ﻛﻔﻠﻪ ﳍﻢ ﻣﻦ ﺭﻗـﻲ‪،‬‬
‫ﻭﺍﺯﺩﻫﺎﺭ ﱂ ﻳﻜﻔﻠﻪ ﺩﻳﻦ ﺁﺧﺮ ﻷﺗﺒﺎﻋﻪ ﲟﺜﻞ ﻫﺬﺍ ﺍﻟﻨﻤﻂ ﻣﻦ ﺍﻟﺘﻮﺍﺯﻥ‪ ،‬ﻭﺍﻟﺘﻜﺎﻣﻞ‪ ،‬ﻭﺍﻟﺸﻤﻮﻝ‪ ،‬ﻭﺳﻴﻔﻬﻤﻮﻥ‬
‫ﻗﻴﻤﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻭﺍﻟﺴﻨﺔ ﺍﻟﺸﺮﻳﻔﺔ ﻛﻤﻨﺎﺑﻊ ﻟﺒﻨﺎﺀ ﺍﳊﻀﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳌﺘﻴﻨﺔ‪ ،‬ﻭﺳﻴﻌﻤﻠﻮﻥ ﻋﻠﻰ ﻭﻋﻲ‬
‫ﺣﻘﺎﺋﻘﻬﺎ‪ ،‬ﻭﲡﺴﻴﺪﻫﺎ ﰲ ﺣﻴﺎ‪‬ﻢ‪.‬‬
‫ﻭﻗﺪ ﺍﻗﺘﺮﺡ ﺍﻟﻐﺰﺍﱄ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻟﻨﻘﺎﻁ ﺍﻟﱵ ﻳﺘﻢ ﻣﻦ ﺧﻼﳍﺎ ﺧﺪﻣﺔ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻓﻬﻤﻪ ﻋﻠﻰ ﺍﻟﻮﺟﻪ‬
‫ﺍﻟﺼﺤﻴﺢ ﺑﲔ ﺗﺎﺑﻌﻴﻪ‪ ،‬ﻭﻣﻌﺘﻨﻘﻴﻪ‪ ،‬ﻭﻣﻦ ﺃﳘﻬﺎ ﻣﺎ ﻳﺄﰐ‪:‬‬
‫ﺃﻭﻻ‪ :‬ﳚﺐ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﺃﻥ ﻳﺴﺘﻔﻴﺪﻭﺍ ﻣﻦ ﻋﻠﻮﻡ ﺍﻟﻌﺼﺮ‪ ،‬ﻭﻣﻌﺎﺭﻓﻪ ﺍﳌﺘﻨﻮﻋﺔ‪ ،‬ﻭﺍﳌﺘﻄـﻮﺭﺓ ﰲ ﺧﺪﻣـﺔ‬
‫ﺍﻹﻋﺠﺎﺯ ﺍﻟﻌﻠﻤﻲ ﻟﻠﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻭﻫﺬﺍ ﻹﺣﺪﺍﺙ ﺍﻻﺳﺘﻤﺮﺍﺭﻳﺔ‪ ،‬ﻭﺍﻟﺘﻮﺍﺻﻞ ﻣﻊ ﺟﻬﻮﺩ ﺃﺳﻼﻓﻨﺎ ﰲ ﺧﺪﻣﺔ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ؛ ﻓﺈﻥ "ﺍﳌﺴﻠﻤﲔ ﺍﻷﻭﻟﲔ ﺍﺧﺘﺮﻋﻮﺍ ﻋﻠﻮﻡ ﺍﳌﻌﺎﱐ‪ ،‬ﻭﺍﻟﺒﻴﺎﻥ‪ ،‬ﻭﺍﻟﺒﺪﻳﻊ‪ ،‬ﻭﺍﻟﻨﺤﻮ‪ ،‬ﻭﺍﻟـﺼﺮﻑ‬
‫ﳋﺪﻣﺔ ﺍﻹﻋﺠﺎﺯ ﺍﻟﺒﻴﺎﱐ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻭﺧﺪﻣﺔ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﲢﺘﺎﺝ ﺇﱃ ﺟﺎﻧﺐ ﺫﻟﻚ ﺣﺎﺟﺔ ﻣﺎﺳـﺔ‬
‫ﺇﱃ ﻋﻠﻮﻡ ﺍﻷﺣﻴﺎﺀ‪ ،‬ﻭﺍﻟﻔﻴﺰﻳﺎﺀ‪ ،‬ﻭﺍﻟﻜﻴﻤﻴﺎﺀ‪ ،‬ﻭﺍﻟﻔﻠﻚ‪ ،‬ﻭﻃﺒﻘﺎﺕ ﺍﻷﺭﺽ …ﺍﱁ‪ ،‬ﻭﺍﳉﻬﺎﻟﺔ ‪‬ﺬﻩ ﺍﻟﻌﻠـﻮﻡ‬
‫ﺧﻴﺎﻧﺔ ﳐﺰﻳﺔ ﻟﻺﺳﻼﻡ‪ ،‬ﻭﻛﺘﺎﺑﻪ ﺍﻟﻀﺨﻢ‪ ،‬ﻭﻫﻲ ‪-‬ﻣﻊ ﻛﻮ‪‬ﺎ ﺧﻴﺎﻧﺔ ﺩﻳﻨﻴﺔ‪ -‬ﺧﻴﺎﻧﺔ ﺇﻧﺴﺎﻧﻴﺔ ﻋﺎﻣﺔ ﻟﺮﺳـﺎﻟﺔ‬
‫ﺃﺑﻴﻨﺎ ﺁﺩﻡ ﺍﻟﺬﻱ ﺃﳍﻢ ﺍﻷﲰﺎﺀ ﻛﻠﻬﺎ‪ ،‬ﻭﺟﻌﻠﺖ ﻟﻪ ﺍﻷﺭﺽ ﺫﻟﻮﻻ‪ ،‬ﻭﺳﺎﺩ ﻓﻴﻬﺎ ﺍﻟﱪ ﻭﺍﻟﺒﺤﺮ")‪.(444‬‬
‫ﻓﻠﻴﺪﺭﻙ ﺍﳌﺴﻠﻤﻮﻥ؛ ﺃ‪‬ﻢ ﻣﻄﺎﻟﺒﻮﻥ ﲞﺪﻣﺔ ﺩﻳﻨﻬﻢ‪ ،‬ﻭﺇﻋﻼﺀ ﻛﻠﻤﺔ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﺃﺟﻞ ﺇﻋﺎﺩﺓ ﺍﻟﺼﻠﺔ‬
‫ﺍﻟﻮﺛﻴﻘﺔ ﺑﺎﻹﺳﻼﻡ‪ .‬ﺗﻠﻚ ﺍﻟﺼﻠﺔ ﺍﻟﱵ ﺳﺘﻤﻜﻨﻬﻢ ﻣﻦ ﺑﻨﺎﺀ ﺣﻀﺎﺭ‪‬ﻢ‪ ،‬ﻭﻫﺪﺍﻳﺔ ﺍﻟﺒﺸﺮﻳﺔ ﲨﻌﺎﺀ ﺇﱃ ﻃﺮﻳـﻖ‬
‫ﺍﻟﺮﺷﺪ ﺑﻌﺪ ﺃﻥ ﻳﻨﺠﺤﻮﺍ ﰲ ﺗﺒﻠﻴﻎ ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﺻﻮﺭﺗﻪ ﺍﳊﻘﻴﻘﻴﺔ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﺃﻋﺪﺍﺀ ﺍﻹﺳﻼﻡ ﻗﺪ ﺑﺬﻟﻮﺍ ﺟﻬﻮﺩﺍ ﺟﺒﺎﺭﺓ ﶈﺎﺭﺑﺔ ﺍﻹﺳﻼﻡ‪ ،‬ﻓﺤـﺎﻭﻟﻮﺍ ﺯﻋﺰﻋـﺔ ﺍﻟﻘـﺮﺁﻥ‬
‫ﺍﻟﻜﺮﱘ ﰲ ﻧﻔﻮﺱ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﳏﻮ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﻣﻦ ﻗﻠﻮ‪‬ﻢ‪ ،‬ﻭﺟﻌﻠﻬﻢ ﳛﻴﻮﻥ ﺑﻌﻴﺪﺍ ﻋﻦ ﺍﻹﺳﻼﻡ‪ ،‬ﺑـﻞ‬
‫ﻭﻣﺘﻨﻜﺮﻳﻦ ﻟﻪ؛ ﻓﺈﻥ ﺍﳌﺴﻠﻤﲔ ﻣﻄﺎﻟﺒﻮﻥ ﺑﺎﻟﺘﺤﺮﻙ ﺍﻟﺴﺮﻳﻊ‪ ،‬ﻭﺍﻟﻴﻘﻈﺔ ﺍﻟﻔﺎﺋﻘﺔ ﳌﺎ ﳛﺎﻙ ﺿﺪﻫﻢ‪ .‬ﻭﰲ ﺫﻟـﻚ‬
‫ﻳﻠﺢ ﺍﻟﻐﺰﺍﱄ ﻗﺎﺋﻼ‪" :‬ﳚﺐ ﺃﻥ ﺗﺮﺩﻡ ﺍﻟﻔﺠﻮﺓ ﺍﻟﱵ ﺑﻴﻨﻨﺎ‪ ،‬ﻭﺑﲔ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺃﻥ ﺗﻘﻒ ﻓﻮﺭﺍ ﺍﳊﺮﺏ ﺍﻟﻔﺎﺟﺮﺓ‬
‫ﺍﳌﻌﻠﻨﺔ ﻋﻠﻰ ﺗﻌﺎﻟﻴﻤﻪ‪ ،‬ﻭﺃﺷﻴﺎﻋﻪ")‪ ،(445‬ﺳﻴﻤﺎ ﻭﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﺑﺄﺳﺮﻩ ﻳﺸﻬﺪ ﻫﺬﻩ ﺍﳊﺮﺏ ﺍﻟﻀﺎﺭﻳﺔ ﺍﻟﱵ‬
‫ﺗﺴﺘﻬﺪﻑ ﺍﻹﺳﻼﻡ ‪-‬ﲟﺼﺎﺩﺭﻩ‪ ،‬ﻭﺗﻌﺎﻟﻴﻤﻪ‪ ,‬ﻭﺭﻣﻮﺯﻩ‪ ،-‬ﻭﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﳉﻮﺀﻩ ﺇﱃ ﺍﻟﻐﺮﺏ ﻭﺣﻀﺎﺭﺗﻪ؛‬
‫ﻓﺈﻧﻪ ﱂ ﻳﻜﺴﺐ ﺇﻻ ﻣﺰﻳﺪﺍ ﻣﻦ ﺍﻷﺯﻣﺎﺕ‪ ،‬ﻭﺍﳌﺸﻜﻼﺕ‪.‬‬
‫) ‪ (444‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﺗﺮاﺛﻨﺎ اﻟﻔﻜﺮي ﻓﻲ ﻣﻴﺰان اﻟﺸﺮع واﻟﻌﻘﻞ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.25 :‬‬
‫) ‪ (445‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻹﺳﻼم ﻓﻲ وﺟﻪ اﻟﺰﺣﻒ اﻷﺣﻤﺮ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.190 :‬‬
‫ﻭﻟﺬﻟﻚ ﳚﺐ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﺃﻥ ﻳﻌﻴﺪﻭﺍ ﻭﺟﻬﺘﻬﻢ ﺇﱃ ﺍﻹﺳـﻼﻡ‪ ،‬ﻭﺃﻥ ﻳﻜﺮﺳـﻮﺍ ﻓﻜـﺮﻫﻢ‪،‬‬
‫ﻭﺟﻬﺪﻫﻢ ﻟﻔﻬﻤﻪ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﻓﻘﻬﻪ ﺍﻟﻌﻤﻴﻖ‪ ،‬ﻓﻴﻌﻴﺪﻭﺍ ﺇﺣﻴﺎﺀ ﻣﺎ ﺍﻧﺪﺱ ﺑﲔ ﺟﻨﺒﺎﺕ ﺍﻟﻘﺮﻭﻥ ﻣﻦ ﺣﻀﺎﺭﺓ‬
‫ﺇﺳﻼﻣﻴﺔ ﺯﺍﻫﺮﺓ‪ ،‬ﻭﻳﺮﺟﻌﻮﺍ ﺇﱃ ﺍﻷﺫﻫﺎﻥ‪ ،‬ﻭﺍﻟﻌﻴﺎﻥ ﺻﻮﺭﺓ ﺍﻟﻘﻴﺎﺩﺓ ﺍﻹﺳﻼﻣﻴﺔ ﻟﻸﻣﻢ‪ ،‬ﻭﺍﻟﺸﻌﻮﺏ‪.‬‬
‫ﺛﺎﻟﺜﺎ‪ :‬ﻣﻮﺍﺯﺍﺓ ﻣﻊ ﺍﳉﻬﻮﺩ ﺍﻟﻌﺪﺍﺋﻴﺔ ﺍﻟﱵ ﻭﺟﻬﻬﺎ ﺧﺼﻮﻡ ﺍﻹﺳﻼﻡ ﺿﺪﻩ‪ ،‬ﻛﺎﻧﺖ ﻫﻨﺎﻙ ﺟﻬـﻮﺩ ﻫﺪﺍﻣـﺔ‬
‫ﺗﻌﻤﻞ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻷﺧﺮﻯ؛ ﻭﻫﻲ ﻧﺎﺣﻴﺔ ﺍﻹﺳﻼﻡ‪ ،‬ﺇﺫ ﺃﻥ ﺑﻌﺾ ﺃﺑﻨﺎﺋﻪ ﳑﻦ ﻳﻨﻌﺘﻬﻢ ﺍﻟﻐﺰﺍﱄ ﺑﺎﻷﺻـﺪﻗﺎﺀ‬
‫ﺍﳉﻬﻠﺔ‪ ،‬ﻛﺎﻧﻮﺍ ﻳﻬﺪﻣﻮﻥ ﺍﻹﺳﻼﻡ ﻣﻦ ﺣﻴﺚ ﻻ ﻳﻌﻠﻤﻮﻥ‪ ،‬ﻭﳛﺎﺭﺑﻮﻧﻪ ﻭﻫﻢ ﻳﻀﻨﻮﻥ ﺃ‪‬ﻢ ﻳﻨﺼﺮﻭﻧﻪ‪ ،‬ﻓﻬﺆﻻﺀ‬
‫ﻗﺪ ﺍﻫﺘﻤﻮﺍ ﻛﺜﲑﺍ ﺑﺈﺛﺎﺭﺓ ﺍﻟﻘﻀﺎﻳﺎ ﺍﳋﻼﻓﻴﺔ‪ ،‬ﻭﻣﻨﺤﻬﺎ ﺣﻴﺰﺍ ﻛﺒﲑﺍ‪ ،‬ﻭﺻﻮﺭﺓ ﺿﺨﻤﺔ ﱂ ﳚﻦ ﻣﻨﻬﺎ ﺍﻟـﺼﻒ‬
‫ﺍﻹﺳﻼﻣﻲ ﺇﻻ ﺍﻟﻔﺮﻗﺔ‪ ،‬ﻭﺍﻟﺘﺸﺘﺖ‪ ،‬ﻭﺍﻟﺘﺼﺪﻉ‪.‬‬
‫ﻭﻫﻮ ﻣﺎ ﺩﻓﻊ ﺑﺎﻟﻐﺰﺍﱄ؛ ﻭﰲ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﳌﻮﺍﺿﻊ ﺇﱃ ﺇﻧﻜﺎﺭ ﻫﺬﺍ ﺍﳌﺴﻠﻚ‪ ،‬ﻭﺗﺄﻛﻴﺪﻩ ﺃﻥ "ﺍﻟﺪﻋﻮﺓ‬
‫ﺇﱃ ﺍﻹﺳﻼﻡ ﻻ ﻳﻘﺒﻞ ﻓﻴﻬﺎ ﻋﺮﺽ ﺍﻟﻘﻀﺎﻳﺎ ﺍﳋﻼﻓﻴﺔ ﻣﻬﻤﺎ ﻛﺎﻧﺖ ﻣﻬﻤﺔ ﻋﻨـﺪ ﺃﺻـﺤﺎ‪‬ﺎ")‪(446‬؛ ﻷﻥ‬
‫ﻋﺮﺿﻬﺎ ﻳﺴﻲﺀ ﺇﱃ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻳﻬﺪﺩ ﺃﻣﺘﻪ ﺑﺎﻟﺘﻤﺰﻕ‪ ،‬ﻛﻤﺎ ﺃﻧﻪ ﻧﺎﺩﻯ "ﺍﳌﺴﻠﻤﲔ ﺃﲨﻌﲔ‪ ،‬ﻭﺍﻟﺪﻋﺎﺓ ﻣﻨـﻬﻢ‬
‫ﺧﺎﺻﺔ ﺃﻥ ﺗﻜﻮﻥ ﻧﻈﺮ‪‬ﻢ ﺇﱃ ﺍﻹﺳﻼﻡ ﻧﻈﺮﺓ ﻛﻠﻴﺔ ﺷﺎﻣﻠﺔ")‪ ،(447‬ﻭﺃﻥ ﻳﻨﺤﺼﺮ ﺍﳋـﻼﻑ ﺍﻟﻔﻘﻬـﻲ "ﰲ‬
‫ﺣﺪﻭﺩ ﺍﻟﻔﻜﺮ ﺍﻟﻌﻠﻤﻲ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﺍﻟﻀﻤﲑ ﺍﻟﺮﺍﻏﺐ ﺇﱃ ﺍﷲ‪ ،‬ﺍﳊﺮﻳﺺ ﻋﻠﻰ ﻣﺮﺿـﺎﺗﻪ")‪ ،(448‬ﺭﺍﻓـﻀﺎ‬
‫ﺑﺬﻟﻚ ﻣﺎ ﻳﻘﻮﻡ ﺑﻪ ﺑﻌﺾ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺍﻻﺷﺘﻐﺎﻝ ﺑﺒﻌﺾ ﺍﻟﻔﺮﻭﻉ ﺃﻭ ﺍﻷﺟﺰﺍﺀ‪ ،‬ﻭﺗﺼﻮﻳﺮﻫﺎ ﻋﻠﻰ ﺃ‪‬ﺎ ﺍﻟﺪﻳﻦ‬
‫ﺑﺄﺳﺮﻩ‪ ،‬ﻓﻴﻨﻄﻠﻖ ﺍﻟﺪﻓﺎﻉ ﺍﳌﺴﺘﻤﻴﺖ ﻋﻨﻬﺎ‪ ،‬ﻭﺍﻟﺮﻓﺾ ﺍﳌﻄﻠﻖ ﻷﻱ ﳐﺎﻟﻔﺔ ﳍﺎ‪ ،‬ﺃﻭ ﺗﻐﺎﺽ ﻋﻨـﻬﺎ‪ .‬ﻫـﺬﺍ ﰲ‬
‫ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻳﺴﻠﻚ ﻓﻴﻪ ﻏﲑ ﺍﳌﺴﻠﻤﲔ ﺷﱴ ﺍﻟﺴﺒﻞ‪ ،‬ﻭﳐﺘﻠﻒ ﺍﻟﻄﺮﻕ ﺍﻟﱵ ﺗﺴﻤﺢ ﳍﻢ ﺑﺎﻻﲢﺎﺩ‪ ،‬ﻭﺍﻟﺘﻜﺘﻞ‬
‫ﻟﻠﺘﻌﺎﻭﻥ ﻋﻠﻰ ﺿﺮﺏ ﺍﻹﺳﻼﻡ‪ .‬ﺇﻧﻪ ﺃﻣﺮ ﻣﺴﺘﻐﺮﺏ ﺃﻥ ﻳﺴﻬﻢ ﺃﺑﻨﺎﺀ ﺍﳌﺴﻠﻤﲔ ﰲ ﳏﺎﺭﺑﺔ ﺩﻳﻨﻬﻢ ﻣﻦ ﺣﻴﺚ‬
‫ﻻ ﻳﺪﺭﻛﻮﻥ!‬
‫ﺭﺍﺑﻌﺎ‪ :‬ﻳﺆﻛﺪ ﺍﻟﻐﺰﺍﱄ ﻋﻠﻰ ﺿﺮﻭﺭﺓ ﳏﺎﺭﺑﺔ ﺍﻟﺘﺪﻳﻦ ﺍﻟﻔﺎﺳﺪ ﺍﻟﺬﻱ ﻳﻌﻄﻞ ﺍﻟﻌﻤـﻞ ﰲ ﺍﻟـﺪﻧﻴﺎ‪ ،‬ﻭﻳـﺮﻓﺾ‬
‫ﺗﺴﺨﲑ ﺍﻟﻜﻮﻥ ﳋﺪﻣﺔ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﻳﺪﻋﻮ ﺍﳌﺴﻠﻤﲔ ﺇﱃ ﺍﻟﺘﺪﻳﻦ ﺍﳊﻘﻴﻘﻲ ﺍﻟﺬﻱ ﻳﻘﻮﻡ ﻋﻠﻰ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﺍﻟﺒﻨﺎﺀ‪،‬‬
‫ﻭﺗﺄﻣﻞ ﺍﻟﻜﻮﻥ‪ ،‬ﻭﺗﺴﺨﲑﻩ ﳋﺪﻣﺔ ﺍﻟﺒﺸﺮﻳﺔ‪ .‬ﻛﻤﺎ ﺃﻧﻪ ﻳﻘﻮﻡ ﻋﻠﻰ ﺇﺩﺭﺍﻙ ﻋﻈﻤﺔ ﺍﳋﺎﻟﻖ ﺑـﺈﺩﺭﺍﻙ ﻋﻈﻤـﺔ‬
‫ﳐﻠﻮﻗﺎﺗﻪ‪ .‬ﻭﻗﺪ ﲢﺪﺙ ﺍﻟﻐﺰﺍﱄ ﻋﻦ ﺣﻘﻴﻘﺔ ﺍﻟﺘﺪﻳﻦ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﻓﺎﺋﺪﺗﻪ‪ ،‬ﻓﺒﲔ؛ ﺃﻧﻪ "ﺇﳝﺎﻥ ﺑﺎﷲ ﺍﻟﻌﻈـﻴﻢ‪،‬‬
‫ﻭﺷﻌﻮﺭ ﺑﺎﳋﻼﻓﺔ ﻋﻨﻪ ﰲ ﺍﻷﺭﺽ‪ ،‬ﻭﺗﻄﻠﻊ ﺇﱃ ﺍﻟﺴﻴﺎﺩﺓ ﺍﻟﱵ ﺍﻗﺘﻀﺘﻬﺎ ﻫﺬﻩ ﺍﳋﻼﻓﺔ‪ ،‬ﺍﻟﱵ ﺗﻌﲏ ﺍﻟـﺴﻴﺎﺩﺓ‬
‫ﻋﻠﻰ ﻋﻨﺎﺻﺮ ﺍﻟﻜﻮﻥ‪ ،‬ﻭﻗﻮﺍﻩ")‪.(449‬‬
‫) ‪ (446‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻟﺪﻋﻮة اﻹﺳﻼﻣﻴﺔ ﺗﺴﺘﻘﺒﻞ ﻗﺮﻧﻬﺎ اﻟﺨﺎﻣﺲ ﻋﺸﺮ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.70 :‬‬
‫) ‪ (447‬رﻣﻀﺎن ﺧﻤﻴﺲ اﻟﻐﺮﻳﺐ‪ :‬ﻣﺤﺎور اﻟﻤﺸﺮوع اﻟﻔﻜﺮي ﻟﺪى اﻟﺸﻴﺦ اﻟﻐﺰاﻟﻲ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ص‪.36 :‬‬
‫) ‪ (448‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﻣﺸﻜﻼت ﻓﻲ ﻃﺮﻳﻖ اﻟﺤﻴﺎة اﻹﺳﻼﻣﻴﺔ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.105 :‬‬
‫) ‪ (449‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬رآﺎﺋﺰ اﻹﻳﻤﺎن ﺑﻴﻦ اﻟﻌﻘﻞ واﻟﻘﻠﺐ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.22 :‬‬
‫ﻭﻫﻜﺬﺍ ﺍﲡﻪ ﺍﻟﻐﺰﺍﱄ ﺇﱃ "ﺗﺼﺤﻴﺢ ﺍﻟﻔﻜﺮ ﺍﻟﺪﻳﲏ‪ ،‬ﻭﺍﻟﻘﺼﻮﺭ ﺍﻟﺪﻳﲏ ﻟﺪﻯ ﺍﳌﺴﻠﻤﲔ ﺧﺎﺻـﺘﻬﻢ‪،‬‬
‫ﻭﻋﺎﻣﺘﻬﻢ‪ ،‬ﻭﻛﺎﻥ ﻫﺬﺍ ﺑﺎﺭﺯﺍ ﺑﻴﻨﺎ ﰲ ﻛﺘﺒﻪ ﺍﻷﻭﱃ‪ :‬ﺍﻹﺳﻼﻡ ﻭﺍﻷﻭﺿﺎﻉ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ‪ ،‬ﺍﻹﺳﻼﻡ ﻭﺍﳌﻨـﺎﻫﺞ‬
‫ﺍﻻﺷﺘﺮﺍﻛﻴﺔ… ﻭﻏﲑﻫﺎ‪ ،‬ﰒ ﺍﺯﺩﺍﺩ ﺫﻟﻚ ﺑﺮﻭﺯﺍ‪ ،‬ﻭﺗﺄﻛﺪﺍ ﰲ ﻛﺘﺐ ﺍﳌﺮﺣﻠﺔ ﺍﻷﺧﲑﺓ‪ :‬ﺩﺳﺘﻮﺭ ﺍﻟﻮﺣـﺪﺓ‬
‫ﺍﻟﺜﻘﺎﻓﻴﺔ ﺑﲔ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﻣﺎ ﺑﻌﺪﻩ")‪ .(450‬ﻭﺍﻫﺘﻤﺎﻡ ﺍﻟﻐﺰﺍﱄ ﻫﺬﺍ؛ ﺇﳕﺎ ﻫﻮ ﺩﻟﻴﻞ ﻋﻠﻰ ﻳﻘﻴﻨﻪ ﺑـﺄﻥ ﺍﻟﺘـﺪﻳﻦ‬
‫ﺍﳊﻘﻴﻘﻲ ﺿﺮﻭﺭﻱ ﻟﺪﻓﻊ ﻭﺗﲑﺓ ﺍﻟﺘﺨﻄﻴﻂ‪ ،‬ﻭﺍﻟﻌﻤﻞ ﺍﻹﺳﻼﻣﻲ ﳓﻮ ﺇﺣﺪﺍﺙ ﺍﻟﻨﻬﻀﺔ ﺍﳊـﻀﺎﺭﻳﺔ‪ .‬ﻓـﺈﻥ‬
‫ﺍﺳﺘﻌﺎﺩﺓ ﺍﳌﺴﻠﻤﲔ ﻟﻠﻔﻬﻢ ﺍﻟﺴﻠﻴﻢ‪ ،‬ﻭﺍﻟﻮﻋﻲ ﺍﻟﺼﺤﻴﺢ ﻟﺪﻳﻨﻬﻢ ﺳﻴﻜﻮﻥ ﺑﺪﺍﻳﺔ ﻣﻮﻓﻘﺔ ﻻﻣﺘﺜﺎﳍﻢ‪ ،‬ﻭﲡﺴﻴﺪﻫﻢ‬
‫ﺍﻟﺘﻌﺎﻟﻴﻢ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﱵ ﺳﺘﺒﲏ‪ ،‬ﻭﺗﺸﻴﺪ ﺻﺮﺡ ﺍﳊﻀﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻦ ﺟﺪﻳﺪ‪.‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﱐ‪ :‬ﺍﻟﺪﻭﺭ ﺍﻟﻔﻌﺎﻝ ﹶ‬
‫ﳊ ‪‬ﻤﻠﺔ ﺍﻹﺳﻼﻡ‬
‫ﰲ ﺍﳉﺎﻧﺐ ﺍﳌﻮﺍﺯﻱ ﻟﻌﻮﺩﺓ ﺍﳌﺴﻠﻤﲔ ﺇﱃ ﻣﻨﺎﺑﻊ ﺍﻹﺳﻼﻡ ﺍﻷﺻﻠﻴﺔ‪ ،‬ﻳﻀﻴﻒ ﺍﻟﻐﺰﺍﱄ ﺍﻷﻣﺮ ﺍﻟﺜﺎﱐ‪،‬‬
‫ﻭﺍﳌﺘﻤﺜﻞ ﰲ ﺍﻟﺪﻭﺭ ﺍﻟﻜﺒﲑ ﺍﻟﺬﻱ ﳝﺜﻠﻪ ﲪﻠﺔ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺍﻟﻌﺎﻣﻠﻮﻥ ﲢﺖ ﻟﻮﺍﺋﻪ‪ ،‬ﻭﺍﳌﺴﺎﻋﺪ ﻋﻠـﻰ ﲢﻘﻴـﻖ‬
‫ﺍﻟﻌﻮﺩﺓ ﺇﱃ ﺍﻹﺳﻼﻡ ﺍﳊﻘﻴﻘﻲ‪ ،‬ﻧﻈﺮﺍ ﳌﺎ ﳝﺘﻠﻜﻮﻧﻪ ﻣﻦ ﻗﺪﺭﺓ ﻋﻠﻰ ﺗﻮﺟﻴﻪ ﺍﳊﻴﺎﺓ ﺍﻟﺴﻴﺎﺳﻴﺔ‪ ،‬ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪،‬‬
‫ﻭﺍﻟﺜﻘﺎﻓﻴﺔ… ﺇﱁ‪ ،‬ﻭﺗﺮﺷﻴﺪﻫﺎ ﳓﻮ ﺍﻷﻫﺪﺍﻑ ﺍﳌﺮﺟﻮﺓ‪ ،‬ﻭﺍﻷﻏﺮﺍﺽ ﺍﳌﺴﻄﺮﺓ‪.‬‬
‫ﻭﻳﺆﻛﺪ ﺍﻟﻐﺰﺍﱄ؛ ﺃﻥ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﺍﻟﺬﻱ ﳛﻴﺎ ﰲ ﻇﻞ ﺃﺯﻣﺔ ﺣﻀﺎﺭﻳﺔ ﻣﻌﻘـﺪﺓ ﳛﺘـﺎﺝ ﺇﱃ‬
‫ﻋﻠﻤﺎﺀ‪ ،‬ﻭﺩﻋﺎﺓ ﺗﺘﻮﻓﺮ ﻓﻴﻬﻢ ﺷﺮﻭﻁ ﻣﻌﻴﻨﺔ‪ ،‬ﻭﺧﺼﺎﺋﺺ ﳏﺪﺩﺓ‪ ،‬ﻭﻫﻮ ﻳﺮﻯ ﺃﻥ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ "ﻛﺜﲑﺍ‬
‫ﻣﻦ ﺍﻟﺪﻋﺎﺓ ﺇﱃ ﺍﻹﺳﻼﻡ ﺗﻨﻘﺼﻬﻢ ﺧﺼﺎﺋﺺ ﻣﻌﻴﻨﺔ ﻟﻴﻨﺠﺤﻮﺍ ﰲ ﺇﺑﻼﻍ ﺭﺳﺎﻟﺘﻪ‪ ،‬ﻭﺇﺩﺧﺎﻝ ﺃﻛﱪ ﻋﺪﺩ ﻣﻦ‬
‫ﺍﻟﻨﺎﺱ ﻓﻴﻬﺎ‪ ،‬ﻭﻟﻮﻻ ﺃﻥ ﰲ ﺍﻹﺳﻼﻡ ﻃﺒﻴﻌﺔ ﺍﻻﻧﺘﺸﺎﺭ‪ ،‬ﻭﺍﻟﺘﻤﺪﺩ ﻟﺴﻬﻮﻟﺔ ﺗﻌﺎﻟﻴﻤﻪ‪ ،‬ﻭﲡﺎﻭ‪‬ﺎ ﻣـﻊ ﺍﻟﻔﻄـﺮﺓ‬
‫ﻟﻮﻗﻒ ﺣﻴﺚ ﺑﺪﺃ‪ ،‬ﺃﻭ ﻻﻧﻜﻤﺸﺖ ﺭﻗﻌﺘﻪ ﻭﺯﺍﻟﺖ‪ ،‬ﻭﺳﺒﺐ ﺫﻟﻚ ﺃﻥ ﺃﻏﻠﺐ ﺍﻟﻄﺮﻕ ﺍﻟﱵ ﻳﻌﺮﺽ ‪‬ﺎ ﲢﺘﺎﺝ‬
‫ﺇﱃ ﻣﺰﻳﺪ ﻣﻦ ﺍﳌﻬﺎﺭﺓ ﻭﺍﳊﻨﻜﺔ ﻭﺍﻹﺧﻼﺹ ﻭﺍﻟﺘﻀﺤﻴﺔ‪ ،‬ﻭﻫﻲ ﺍﻵﻥ ﺧﺼﺎﻝ ﻧﺎﺩﺭﺓ")‪ ،(451‬ﻭﳍـﺬﺍ ﻓـﺈﻥ‬
‫ﺍﻟﻐﺰﺍﱄ ﺣﺮﺹ ﻋﻠﻰ ﺇﻳﺮﺍﺩ ﺑﻌﺾ ﺍﳋﺼﺎﺋﺺ ﺍﻟﱵ ﻻ ﺑﺪ ﻣﻦ ﺗﻮﻓﺮﻫﺎ ﰲ ﲪﻠﺔ ﺍﻹﺳـﻼﻡ‪ ،‬ﻭﺍﻟﻌـﺎﻣﻠﲔ ﰲ‬
‫ﻣﻴﺎﺩﻳﻨﻪ ﺍﳌﺨﺘﻠﻔﺔ‪ ،‬ﻭﻣﻨﻬﺎ ﻣﺎ ﻳﺄﰐ‪:‬‬
‫ﺃﻭﻻ‪ -‬ﺇﺭﺍﺩﺓ ﺍﷲ ﻭﺍﻵﺧﺮﺓ‪:‬‬
‫ﻳﺮﻯ ﺍﻟﻐﺰﺍﱄ؛ ﺃﻥ ﺍﻟﻌﺎﻣﻠﲔ ﰲ ﳎﺎﻝ ﺧﺪﻣﺔ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺍﳌﺸﺘﻐﻠﲔ ﰲ ﺳﺒﻴﻞ ‪‬ﻀﺔ ﻗﻀﺎﻳﺎﻩ ﺍﳌﺨﺘﻠﻔﺔ‬
‫ﻣﻄﺎﻟﺒﻮﻥ ﺑﺈﺧﻼﺹ ﻧﻮﺍﻳﺎﻫﻢ ﷲ ‪ ,Ι‬ﻭﲡﺮﺩﻫﻢ ﻟﻠﺮﺳﺎﻟﺔ ﺍﻟﱵ ﳛﻤﻠﻮ‪‬ﺎ‪ ،‬ﺑﻌﻴﺪﺍ ﻋﻦ ﺍﻷﻃﻤﺎﻉ ﺍﻟﺪﻧﻴﻮﻳـﺔ‪ ،‬ﺃﻭ‬
‫ﺍﻷﻏﺮﺍﺽ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻟﱵ ﻻ ﲣﺪﻡ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻻ ﺗﻌﺰ ﺃﻣﺘﻪ‪ ،‬ﻭﻳﺆﻛﺪ ﺫﻟﻚ ﺑﻘﻮﻟﻪ‪" :‬ﺇﻥ ﺍﺳﺘﻐﻼﻝ ﺍﻟـﺪﻳﻦ‬
‫) ‪ (450‬ﻳﻮﺳﻒ اﻟﻘﺮﺿﺎوي‪ :‬اﻟﺸﻴﺦ اﻟﻐﺰاﻟﻲ آﻤﺎ ﻋﺮﻓﺘﻪ "رﺣﻠﺔ أآﺜﺮ ﻣﻦ ﻧﺼﻒ ﻗﺮن"‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ص‪.271 :‬‬
‫) ‪ (451‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬آﻴﻒ ﻧﻔﻬﻢ اﻹﺳﻼم‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.26 :‬‬
‫ﻟﻠﺪﻧﻴﺎ ﺟﺮﳝﺔ ﺍﳉﺮﺍﺋﻢ")‪ (452‬ﻟﺬﺍ ﻳﻨﺒﻐﻲ ﻋﻠﻰ ﺍﻟﺪﻋﺎﺓ‪ ،‬ﻭﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻭﺍﻟﻔﻘﻬﺎﺀ… ﺃﻥ ﻳﺘﺤﻠﻮﺍ ﲟﺠﻤﻮﻋﺔ ﻣـﻦ‬
‫ﺍﻟﺼﻔﺎﺕ‪ ،‬ﻭﺍﻷﺧﻼﻕ)‪ (453‬ﺍﳌﺆﻛﺪﺓ ﻣﺪﻯ ﺻﻠﺘﻬﻢ ﺑﺎﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﺍﺭﺗﺒﺎﻃﻬﻢ ﺑﻪ‪ ،‬ﻭﺍﺳﺘﺤﻀﺎﺭ ﺭﻗﺎﺑﺘـﻪ ﰲ‬
‫ﻛﻞ ﺃﻋﻤﺎﳍﻢ‪ ،‬ﻭﺟﻞ ﺃﺷﻐﺎﳍﻢ‪.‬‬
‫ﺇﻥ ﺍﻟﻐﺰﺍﱄ ﻳﻨﺸﺪ ﻣﻦ ﻛﻞ ﺩﺍﻋﻴﺔ ﺇﱃ ﺍﷲ‪ ،‬ﻭﺧﺎﺩﻡ ﻟﺪﻳﻨﻪ "ﺃﻥ ﻳﺘﺠﺮﺩ ﻟﺮﺳﺎﻟﺘﻪ ﺍﻟﱵ ﻳﺆﺩﻳﻬﺎ‪ ،‬ﻭﺃﻥ‬
‫ﻳﻜﻮﻥ ﺷﻐﻠﻪ ﺍﻟﺸﺎﻏﻞ‪ ،‬ﻭﺃﻥ ﻳﻌﺎﻣﻞ ﺍﻟﻨﺎﺱ ﺑﻘﻠﺐ ﻣﻔﺘﻮﺡ ﻓﻼ ﻳﻜﻮﻥ ﺃﻧﺎﻧﻴﺎ‪ ،‬ﻭﻻ ﺣﺎﻗﺪﺍ‪ ،‬ﻭﻻ ﲢﺮﻛﻪ‬
‫ﺍﻟﱰﻭﺍﺕ ﺍﻟﻌﺎﺑﺮﺓ‪ ،‬ﻭﻻ ﻳﻨﺤﺼﺮ ﺩﺍﺧﻞ ﺗﻔﻜﲑﻩ ﺍﳋﺎﺹ‪ ،‬ﻓﻬﻮ ﳜﺎﻃﺐ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻠﺘﻤﺲ‬
‫ﺍﻷﻋﺬﺍﺭ ﻟﻠﻤﺨﻄﺌﲔ‪ ،‬ﻭﺃﻻ ﻳﺘﺮﺑﺺ ‪‬ﻢ ﺑﻞ ﺃﻥ ﻳﺄﺧﺬ ﺑﺄﻳﺪﻳﻬﻢ ﺇﺫﺍ ﺗﻌﺴﺮﻭﺍ‪ ،‬ﻛﻤﺎ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻰ‬
‫ﺑﺼﺮ ﺑﺄﺳﺎﻟﻴﺐ ﺍﻷﻋﺪﺍﺀ ﻋﻠﻰ ﺍﺧﺘﻼﻑ ﻣﻨﺎﺯﻋﻬﻢ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻧﻮﺍ ﻣﻠﺤﺪﻳﻦ ﻳﻨﻜﺮﻭﻥ ﺍﻷﻟﻮﻫﻴﺔ‪ ،‬ﺃﻭ ﻛﺘﺎﺑﻴﲔ‬
‫ﻳﻨﻜﺮﻭﻥ ﺍﻹﺳﻼﻡ")‪ ،(454‬ﻭﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﺳﺘﺤﻀﺎﺭ ﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ‪ ،‬ﻭﺍﳋﺼﺎﺋﺺ ﺇﳕﺎ ﺗﻨﻄﻠﻖ ﻣﻦ ﺍﻟﻘﺪﺭﺓ‬
‫ﻋﻠﻰ ﺇﺧﻼﺹ ﺍﻟﻌﻤﻞ ﷲ ‪ ،Ι‬ﻭﺍﳊﺮﺹ ﻋﻠﻰ ﻧﻴﻞ ﺛﻮﺍﺑﻪ ﻭﺭﺿﻮﺍﻧﻪ ﰲ ﺍﻵﺧﺮﺓ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ -‬ﺳﻌﺔ ﺍﳌﻌﺮﻓﺔ‪:‬‬
‫ﻳﻌﺘﱪ ﺍﻟﻐﺰﺍﱄ؛ ﺃﻥ ﻣﻦ ﺃﻫﻢ ﺍﳋﺼﺎﺋﺺ ﺍﻟﻮﺍﺟﺐ ﺗﻮﻓﺮﻫﺎ ﰲ ﺍﻟﺪﻋﺎﺓ ﺇﱃ ﺍﷲ‪ ،‬ﻭﺍﻟﻌﺎﻣﻠﲔ ﰲ ﺍﳊﻘﻞ‬
‫ﺍﻹﺳﻼﻣﻲ ﺳﻌﺔ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﻭﻏﺰﺍﺭﺓ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺍﻹﻧﺴﺎﻧﻴﺔ؛ ﺃﻱ ﺃﻥ ﳚﻤﻌﻮﺍ ﺑﲔ ﺷﱴ ﺍﻟﻌﻠﻮﻡ‪،‬‬
‫ﻭﺍﳌﻌﺎﺭﻑ‪ ،‬ﻭﺃﻥ ﻻ ﻳﻨﺤﺼﺮﻭﺍ ﰲ ﳎﺎﻝ ﺩﻭﻥ ﺁﺧﺮ‪ ،‬ﺃﻭ ﻳﺆﺛﺮﻭﺍ ﻛﻔﺔ ﻋﻠﻰ ﺃﺧﺮﻯ؛ ﻷﻥ ﺫﻟﻚ ﻳﻌﺘﱪ‬
‫"ﻣﺼﻴﺒﺔ‪ ،‬ﺧﺼﻮﺻﺎ ﻣﻊ ﺍﻟﺘﺼﺪﺭ ﻟﻠﻔﺘﻮﻯ‪ ،‬ﻭﺍﳊﻜﻢ‪ ،‬ﻭﺍﻟﻘﻀﺎﺀ‪ ،‬ﻭﺍﻟﺪﻋﻮﺓ")‪.(455‬‬
‫ﻭﳍﺬﺍ ﺃﱀ ﺍﻟﻐﺰﺍﱄ ﰲ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﻣﺆﻟﻔﺎﺗﻪ ﻋﻠﻰ ﺃﻥ "ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﷲ ﺗﺘﻄﻠﺐ ﻣﻦ ﺍﳌﻨﺘﺼﺐ ﳍﺎ‬
‫ﺍﻃﻼﻋﺎ ﻏﺰﻳﺮﺍ ﻋﻠﻰ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻭﻋﻠﻰ ﺳﲑﺓ ﺍﻟﺮﺳﻮﻝ؛ ﺑﻮﺻﻔﻬﺎ ﺍﻟﺘﻄﺒﻴﻖ ﺍﻟﻌﻤﻠﻲ ﺍﻟﺮﺷﻴﺪ ﻟﺮﻭﺡ‬
‫ﺍﻟﻘﺮﺁﻥ‪ ،‬ﰒ ﺳﲑ ﺍﳋﻠﻔﺎﺀ‪ ،‬ﻭﺍﻷﺻﺤﺎﺏ ﰲ ﺟﻬﺎﺩﻫﻢ ﺍﳌﺎﺩﻱ‪ ،‬ﻭﺍﻷﺩﰊ ﻹﺭﺳﺎﺀ ﺩﻋﺎﺋﻢ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺇﺑﻼﻍ‬
‫ﺭﺳﺎﻻﺕ ﺍﷲ… ﻓﺈﺫﺍ ﺍﺳﺘﻜﻤﻞ ﺍﻟﺪﺍﻋﻴﺔ ﻫﺬﺍ ﺍﻟﻨﺼﻴﺐ ﺍﻟﻮﺍﺟﺐ ﺑﻘﻲ ﻋﻠﻴﻪ ﺃﻥ ﻳﺪﺭﺱ ﻋﺎﳌﻪ ﺍﻟﺬﻱ ﻳﻌﻴﺶ‬
‫ﻓﻴﻪ ﺩﺭﺍﺳﺔ ﻓﺤﺺ‪ ،‬ﻭﺍﺳﺘﻘﺼﺎﺀ")‪.(456‬‬
‫ﻭﺩﺭﺍﺳﺔ ﺍﻟﺪﺍﻋﻴﺔ ﻟﻌﺎﳌﻪ ﺇﳕﺎ ﻫﻲ ﻣﺮﺗﺒﻄﺔ ﺑﻜﻞ ﻣﺎ ﻳﻌﺞ ﺑﻪ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﻣﻦ ﻋﻠﻮﻡ‪ ،‬ﻭﻣﻌﺎﺭﻑ‪،‬‬
‫ﻭﺩﺭﺍﺳﺎﺕ ﻛﺜﲑﺓ ﻭﻣﺘﻨﻮﻋﺔ‪ ،‬ﻭﳍﺬﺍ ﻓﺈﻥ "ﺗﺪﺭﻳﺲ ﺍﻟﻔﻴﺰﻳﺎﺀ ﻭﺍﻟﻜﻴﻤﻴﺎﺀ‪ ،‬ﻭﺍﻷﺣﻴﺎﺀ ﻭﺍﳉﻐﺮﺍﻓﻴﺎ‪ ،‬ﻭﺑﻌﺾ‬
‫) ‪ (452‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﺗﺮاﺛﻨﺎ اﻟﻔﻜﺮي ﻓﻲ ﻣﻴﺰان اﻟﺸﺮع واﻟﻌﻘﻞ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.153 :‬‬
‫) ‪ (453‬ﻟﻠﻤﺰﻳﺪ ﺣﻮل ﺻﻔﺎت اﻟﺪﻋﺎة‪ ،‬أﻧﻈﺮ‪ :‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﻣﻊ اﷲ دراﺳﺎت ﻓﻲ اﻟﺪﻋﻮة واﻟﺪﻋﺎة‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪ 149 :‬وﻣﺎ ﺑﻌﺪهﺎ‪.‬‬
‫) ‪ (454‬ﻗﻄﺐ ﻋﺒﺪ اﻟﺤﻤﻴﺪ ﻗﻄﺐ‪ :‬ﺧﻄﺐ اﻟﺸﻴﺦ ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ ﻓﻲ ﺷﺆون اﻟﺪﻳﻦ واﻟﺤﻴﺎة‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ج‪ ،01 :‬ص‪.16 :‬‬
‫) ‪ (455‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﺗﺮاﺛﻨﺎ اﻟﻔﻜﺮي ﻓﻲ ﻣﻴﺰان اﻟﺸﺮع واﻟﻌﻘﻞ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.153 :‬‬
‫) ‪ (456‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﻣﻊ اﷲ دراﺳﺎت ﻓﻲ اﻟﺪﻋﻮة واﻟﺪﻋﺎة‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.160 :‬‬
‫ﺍﻷﻭﻟﻮﻳﺎﺕ ﰲ ﺍﳉﻴﻮﻟﻮﺟﻴﺎ‪ ،‬ﻭﺍﻟﻔﻠﻚ ﺃﻣﺮ ﳛﺘﺎﺝ ﺇﻟﻴﻪ ﺍﳌﺸﺘﻐﻠﻮﻥ ﺑﺎﻟﺪﻋﻮﺓ ﺣﱴ ﻻ ﻳﺼﻌﺪ ﳎﻨﻮﻥ ﻣﻨﱪﺍ‪،‬‬
‫ﻭﻳﻜﺬﺏ ﺑﺎﺳﻢ ﺍﻹﺳﻼﻡ ﻭﺻﻮﻝ ﺍﻷﻣﺮﻳﻜﻴﲔ ﺇﱃ ﺍﻟﻘﻤﺮ")‪.(457‬‬
‫ﻭﺍﻧﻄﻼﻗﺎ ﻣﻦ ﻫﺬﺍ ﺍﻟﺰﺍﺩ ﺍﻟﻌﻠﻤﻲ‪ ،‬ﻭﺍﳌﻌﺮﰲ ﺍﻟﻮﺍﺟﺐ ﻋﻠﻰ ﺍﻟﺪﻋﺎﺓ ﺃﻥ ﳛﺮﺯﻭﻩ‪ ،‬ﻭﻳﺘﻮﻓﺮﻭﺍ ﻋﻠﻴﻪ‬
‫ﻟﻠﺘﻤﻜﻦ ﻣﻦ ﺧﺪﻣﺔ ﺩﻳﻨﻬﻢ‪ ،‬ﻭﺭﺳﺎﻟﺘﻬﻢ؛ ﻳﻮﺟﻪ ﺍﻟﻐﺰﺍﱄ ﻧﻘﺪﺍ ﺷﺪﻳﺪﺍ ﻟﻜﻞ ﻣﻦ ﻳﻌﺘﻘﺪ ﺑﺄﻥ ﺍﻟﺰﺍﺩ ﺍﻟﻌﻠﻤﻲ‬
‫ﻟﻠﺪﻋﺎﺓ ﳚﺐ ﺃﻥ ﻳﻘﺘﺼﺮ ﻋﻠﻰ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺪﻳﻨﻴﺔ ﻓﻘﻂ‪ ،‬ﻭﻳﻨﻌﺘﻬﻢ ﺑﺄﻧﺼﺎﻑ ﺍﳌﺘﻌﻠﻤﲔ ﻣﺒﻴﻨﺎ؛ ﺃﻥ "ﺩﻳﻦ ﺍﷲ ﻻ‬
‫ﻳﻘﺪﺭ ﻋﻠﻰ ﲪﻠﻪ‪ ،‬ﻭﻻ ﻋﻠﻰ ﲪﺎﻳﺘﻪ ﺍﻟﻔﺎﺷﻠﻮﻥ ﰲ ﳎﺎﻻﺕ ﺍﳊﻀﺎﺭﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﻟﺬﻛﻴﺔ‪ ،‬ﺍﻟﺜﺮﺛﺎﺭﻭﻥ ﰲ ﻋﺎﱂ‬
‫ﺍﻟﻐﻴﺐ‪ ،‬ﺍﳋﺮﺱ ﰲ ﻋﺎﱂ ﺍﻟﺸﻬﺎﺩﺓ")‪(458‬؛ ﻷ‪‬ﻢ ﻳﺼﻨﻌﻮﻥ ﻓﺮﺍﻏﺎ ﻋﻠﻤﻴﺎ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﻳﺴﻬﻠﻮﻥ‬
‫ﻟﻠﻐﺰﻭ ﺍﻟﺜﻘﺎﰲ ﺳﺒﻞ ﺍﻻﻣﺘﺪﺍﺩ ﻓﻴﻪ‪ ،‬ﻭﺍﻟﺘﻐﻠﻐﻞ ﺑﲔ ﻧﻮﺍﺣﻴﻪ‪ ،‬ﻭﳝﻬﺪﻭﻥ ﺑﺬﻟﻚ ﻟﻠﻘﻀﺎﺀ ﻋﻠﻰ ﺍﳌﺴﺘﻘﺒﻞ‬
‫ﺍﳊﻀﺎﺭﻱ ﻟﻠﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪.‬‬
‫ﻭﳍﺬﺍ ﺣﺚ ﺍﻟﻐﺰﺍﱄ ﻋﻠﻰ ﺿﺮﻭﺭﺓ ﻣﻄﺎﺭﺩﺓ ﻫﺬﺍ ﺍﻟﺼﻨﻒ ﻣﻦ ﺍﻟﺪﻋﺎﺓ‪ ،‬ﻭﺍﻟﻔﻘﻬﺎﺀ‪ ،‬ﻭﺇﳚﺎﺩ ﺍﻟﺒﺪﻳﻞ‬
‫ﳍﻢ ﻣﻦ ﺍﻟﺪﻋﺎﺓ ﺍﳌﺴﺘﻨﲑﻳﻦ ﺑﺸﱴ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻜﻮﻧﻴﺔ‪ ،‬ﻭﺍﳌﻌﺎﺭﻑ ﺍﻟﺪﻧﻴﻮﻳﺔ‪ ،‬ﺍﳌﺴﺘﻀﻴﺌﲔ ﺑﺎﻟﻜﺘﺎﺏ‪ ،‬ﻭﺍﻟﺴﻨﺔ‪،‬‬
‫ﻭﺍﻟﺘﺎﺭﻳﺦ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﺍﻟﻘﺎﺩﺭﻳﻦ ﻋﻠﻰ ﺧﺪﻣﺔ ﺩﻳﻨﻬﻢ‪ ،‬ﻭﺃﻣﺘﻬﻢ‪.‬‬
‫ﺛﺎﻟﺜﺎ‪ -‬ﺍﻟﺘﻮﺍﺯﻥ ﺍﻻﺟﺘﻤﺎﻋﻲ‪:‬‬
‫ﻳﺮﻯ ﺍﻟﻐﺰﺍﱄ ﺃﻥ ﺍﻟﺪﻋﺎﺓ‪ ،‬ﻭﺍﻟﻌﺎﻣﻠﲔ ﰲ ﳎﺎﻝ ﺍﻟﻔﻜﺮ‪ ،‬ﻭﺍﻟﻌﻤﻞ ﺍﻹﺳﻼﻣﻲ ﻋﻠﻴﻬﻢ ﺃﻥ ﻻ ﻳﻔﻘﺪﻭﺍ‬
‫ﺍﻟﺘﻮﺍﺯﻥ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻭﻫﻢ ﺑﺼﺪﺩ ﻋﻼﺟﻬﻢ ﻟﻸﺧﻄﺎﺀ‪ ،‬ﻭﺍﻻﳓﺮﺍﻓﺎﺕ ﺍﻟﺴﺎﺋﺪﺓ ﺑﲔ ﺍﳉﻤﺎﻫﲑ‪ ،‬ﻭﻳﺒﲔ‬
‫ﺍﻟﻐﺰﺍﱄ؛ ﺃ‪‬ﻢ ﺇﺫﺍ ﻓﻘﺪﻭﻩ‪ ،‬ﻓﺴﺘﻜﻮﻥ ﻣﻮﺍﻗﻔﻬﻢ ﻣﺘﺒﺎﻳﻨﺔ‪ ،‬ﻭﻏﲑ ﻗﺎﺋﻤﺔ ﻋﻠﻰ ﺍﻟﻔﻘﻪ ﺍﻟﺼﺤﻴﺢ ﻟﺴﻨﻦ ﺍﷲ‬
‫ﺍﻟﻜﻮﻧﻴﺔ‪ ،‬ﺍﳌﺒﻴﻨﺔ ﻟﻜﻴﻔﻴﺔ ﻧﻀﺞ ﺍﳊﻘﺎﺋﻖ‪ ،‬ﻭﺍﺳﺘﻮﺍﺋﻬﺎ ﰲ ﺍﺠﻤﻟﺘﻤﻊ‪ ،‬ﻭﺑﻌﻴﺪﺓ ﻋﻦ ﺍﻷﺳﺎﻟﻴﺐ‪ ،‬ﻭﺍﻟﺘﻘﻨﻴﺎﺕ‬
‫ﺍﳌﺪﺭﻭﺳﺔ‪ ،‬ﻭﺍﳌﻀﺒﻮﻃﺔ ﻟﺴﲑ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺳﺘﻜﻮﻥ ﻫﺬﻩ ﺍﳌﻮﺍﻗﻒ ﻣﻮﺯﻋﺔ ﺑﲔ ﺧﻴﺎﺭﻳﻦ ﺍﺛﻨﲔ؛‬
‫ﺃﺣﺪﳘﺎ ﻫﻮ ﺭﻓﺾ ﺍﺠﻤﻟﺘﻤﻊ‪ ،‬ﻭﺗﺄﺛﻴﻤﻪ‪ ،‬ﻭﻣﻦ ﲦﺔ ﺍﳋﺮﻭﺝ ﻋﻠﻴﻪ ﻟﺘﻐﻴﲑﻩ ﺭﻏﺒﺔ ﰲ ﲢﻘﻴﻖ ﻧﺘﺎﺋﺞ ﻋﺎﺟﻠﺔ‪.‬‬
‫ﻭﺍﻵﺧﺮ ﻫﻮ ﺍﻻﻧﺴﺤﺎﺏ ﻣﻦ ﺍﺠﻤﻟﺘﻤﻊ‪ ،‬ﻭﺍﻋﺘﺰﺍﻟﻪ‪ ،‬ﻭﺍﳍﺮﻭﺏ ﻣﻨﻪ ﺑﺴﺒﺐ ﺇﺣﺒﺎﻃﺎﺕ ﻋﺪﻡ ﺍﳊﺼﻮﻝ ﻋﻠﻰ‬
‫ﻫﺬﻩ ﺍﻟﻨﺘﺎﺋﺞ ﺍﻟﻌﺎﺟﻠﺔ)‪ ،(459‬ﻭﻛﻼ ﺍﳋﻴﺎﺭﻳﻦ ﻻ ﻳﺴﺘﻔﻴﺪ ﻣﻨﻬﻤﺎ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻻ ﺗﻨﺘﻔﻊ ﻣﻨﻬﻤﺎ ﺍﻷﻣﺔ‪.‬‬
‫ﻭﻋﻠﻴﻪ ﳚﺐ ﻋﻠﻰ ﺍﻟﺪﻋﺎﺓ‪ ،‬ﻭﺍﳌﻬﺘﻤﲔ ﺑﺈﺻﻼﺡ ﺍﺠﻤﻟﺘﻤﻊ "ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﺃﺻﺤﺎﺏ ﺇﳝﺎﻥ‪ ،‬ﻭﺃﺻﺤﺎﺏ‬
‫ﻏﲑﺓ ﻋﻠﻰ ﺣﺮﻣﺎﺕ ﺍﷲ‪ ،‬ﻭﺃﺻﺤﺎﺏ ﺭﻏﺒﺔ ﰲ ﺍﻟﺘﻐﻴﲑ ﺇﱃ ﻣﺎ ﻫﻮ ﺃﻓﻀﻞ")‪ ،(460‬ﻭﰲ ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ ﻋﻠﻴﻬﻢ‬
‫) ‪ (457‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﻣﺴﺘﻘﺒﻞ اﻹﺳﻼم ﺧﺎرج أرﺿﻪ آﻴﻒ ﻧﻔﻜﺮ ﻓﻴﻪ؟‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.56 :‬‬
‫) ‪ (458‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﻣﺸﻜﻼت ﻓﻲ ﻃﺮﻳﻖ اﻟﺤﻴﺎة اﻹﺳﻼﻣﻴﺔ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.22 :‬‬
‫) ‪ (459‬أﻧﻈﺮ‪ :‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ‪ ،‬ص‪.117 :‬‬
‫) ‪ (460‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ‪ ،‬ص‪. 118 -117 :‬‬
‫ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻣﻄﻠﻌﲔ ﻋﻠﻰ ﺍﻟﺘﺠﺎﺭﺏ ﺍﳌﺎﺿﻴﺔ‪ ،‬ﻭﻣﺪﺭﻛﲔ ﳊﻘﻴﻘﺔ ﺍﻟﺴﻨﻦ ﺍﻟﻜﻮﻧﻴﺔ ﰲ ﺗﻐﲑ ﺍﺠﻤﻟﺘﻤﻌﺎﺕ‪ ،‬ﻭﺍﻟﱵ‬
‫ﺗﻀﺒﻄﻬﺎ ﻣﺸﻴﺌﺔ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬
‫ﺭﺍﺑﻌﺎ‪ -‬ﺍﺳﺘﺨﺪﺍﻡ ﺍﻟﻌﻘﻞ‪:‬‬
‫ﻳﻀﻴﻒ ﺍﻟﻐﺰﺍﱄ ﺧﺎﺻﻴﺔ ﺃﺧﺮﻯ ﻟﻠﻌﺎﻣﻠﲔ ﰲ ﻣﻴﺪﺍﻥ ﺧﺪﻣﺔ ﺍﻹﺳﻼﻡ؛ ﻭﻫﻲ ﺿﺮﻭﺭﺓ ﺍﺳﺘﺨﺪﺍﻣﻬﻢ‬
‫ﻟﻠﻌﻘﻞ‪ ،‬ﻭﺇﻣﻌﺎ‪‬ﻢ ﻟﻠﻔﻜﺮ‪ ،‬ﻗﺎﺋﻼ‪" :‬ﺍﻟﻌﻘﻞ ﻻ ﺑﺪ ﻣﻨﻪ‪ ،‬ﺇﻧﻪ ﺃﲦﻦ ﻫﺪﻳﺔ ﺃﻋﻄﺎﻩ ﺍﷲ ﺧﻠﻘﻪ‪ ،‬ﻭﻗﺪ ﺃﺣﺼﻴﺖ‬
‫ﻛﻠﻤﺔ }ﺃﻭﱄ ﺍﻷﻟﺒﺎﺏ{ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻓﻮﺟﺪ‪‬ﺎ ﺗﻜﺮﺭﺕ ﰲ ﺳﺘﺔ ﻋﺸﺮ ﻣﻮﺿﻌﺎ‪ ،‬ﻭﻣﻌﲎ ﻫﺬﺍ ﺃﻥ‬
‫ﺍﻟﺬﻳﻦ ﳜﺪﻣﻮﻥ ﺍﻹﺳﻼﻡ ﳚﺐ ﺃﻥ ﺗﻜﻮﻥ ﳍﻢ ﻋﻘﻮﻝ ﻛﺒﲑﺓ")‪.(461‬‬
‫ﻭﻳﻮﺿﺢ ﺍﻟﻐﺰﺍﱄ ﻛﻴﻒ ﺃﻥ ﺍﻟﻌﻘﻞ ﳝﻜﻦ ﻣﻦ ﺩﻗﺔ ﺍﻟﺘﺨﻄﻴﻂ‪ ،‬ﻭﺻﺤﺔ ﺍﻟﺘﺼﻤﻴﻢ؛ ﻷﻧﻪ ﳛﺮﻙ‬
‫ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﺍﻟﺘﺄﻣﻞ‪ ،‬ﻭﺍﻟﺘﻔﻜﲑ‪ ،‬ﻭﺍﻹﺑﺪﺍﻉ‪ ،‬ﻭﻣﻦ ﲦﺔ ﲢﻘﻴﻖ ﺍﻟﺮﺳﻮﺥ ﰲ ﺷﱴ ﺍﻟﻌﻠﻮﻡ ﻭﺍﳌﻌﺎﺭﻑ‪ ،‬ﻭﺇﺣﺮﺍﺯ‬
‫ﺍﻟﺘﻔﻮﻕ ﻭﺍﻟﻨﺒﻮﻍ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻐﺮﺏ ﳕﻮﺫﺟﺎ ﺭﺍﺋﺪﺍ ﻻﺳﺘﺨﺪﺍﻡ ﺍﻟﻌﻘﻞ‪ ،‬ﻭﺣﺴﻦ ﺗﻮﻇﻴﻒ ﻣﻠﻜﺎﺗﻪ ﰲ ﺻﻨﻊ‬
‫ﺣﻀﺎﺭ‪‬ﻢ؛ ﻓﺈﻥ ﺍﻷﻭﱃ ﺑﺬﻟﻚ ﻫﻢ ﺍﳌﺴﻠﻤﻮﻥ ﺍﻟﺬﻳﻦ ﳝﻠﻜﻮﻥ ﺩﻳﻨﺎ ﳛﺜﻬﻢ ﺑﺎﺳﺘﻤﺮﺍﺭ ﻋﻠﻰ ﺍﺳﺘﻐﻼﻝ ﻫﺬﺍ‬
‫ﺍﻟﻌﻘﻞ‪ ،‬ﻻﻣﺘﻼﻙ ﺯﻣﺎﻡ ﺍﻷﻣﻮﺭ‪ ،‬ﻭﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺗﺴﺨﲑ ﺍﻟﻜﻮﻥ ﺑﺄﺳﺮﻩ ﳋﺪﻣﺔ ﺃﻧﻔﺴﻬﻢ‪ ،‬ﻭﺗﻠﺒﻴﺔ‬
‫ﺍﺣﺘﻴﺎﺟﺎ‪‬ﻢ‪.‬‬
‫ﺧﺎﻣﺴﺎ‪ -‬ﺩﻭﺭ ﺍﳌﺮﺃﺓ‪:‬‬
‫ﻟﻔﺖ ﺍﻟﻐﺰﺍﱄ ﺍﻧﺘﺒﺎﻩ ﺍﳌﺴﻠﻤﲔ ﺍﻟﻘﺎﺋﻤﲔ ﻋﻠﻰ ﻣﻴﺪﺍﻥ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﻟﺪﻭﺭ ﺍﻟﻔﻌﺎﻝ ﺍﻟﺬﻱ ﲢﺘﻠﻪ ﺍﻟﻨﺴﺎﺀ‬
‫ﺍﳌﺘﻌﻠﻤﺎﺕ‪ ،‬ﻭﺍﳌﻌﻠﻤﺎﺕ ﰲ ﺩﻓﻊ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﳓﻮ ﺍﻟﺘﻘﺪﻡ ‪-‬ﺳﻴﻤﺎ ﰲ ﺍﻟﻔﺘﺮﺓ ﺍﳊﺎﻟﻴﺔ‪ ،-‬ﻭﻫﺬﺍ ﺑﺎﻟﻨﻈﺮ‬
‫ﺇﱃ ﻣﺎ ﻣﺜﻠﺘﻪ ﺍﳌﺮﺃﺓ ﺍﳌﺴﻠﻤﺔ ﺍﳌﺘﻌﻠﻤﺔ ﻋﱪ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻹﺳﻼﻣﻲ؛ ﻣﻦ ﻣﺼﺪﺭ ﺇﺷﻌﺎﻉ ﺍﻧﺘﻔﻊ ﻣﻨﻪ ﺍﻟﻜﺜﲑﻭﻥ‪ ،‬ﳑﻦ‬
‫ﺃﺻﺒﺤﻮﺍ ﻓﻴﻤﺎ ﺑﻌﺪ ﻋﻠﻤﺎﺀ ﺭﺍﺳﺨﲔ‪ ،‬ﻭﻣﻔﻜﺮﻳﻦ ﺟﻬﺎﺑﺬﺓ‪.‬‬
‫ﻭﻗﺪ ﺩﻋﺎ ﺍﻟﻐﺰﺍﱄ ﺇﱃ ﺿﺮﻭﺭﺓ ﲢﺮﻳﺮ ﺍﳌﺮﺃﺓ ﺍﳌﺴﻠﻤﺔ ﻣﻦ ﺍﻟﺘﻘﺎﻟﻴﺪ ﺍﳉﺎﻫﻠﻴﺔ ﺍﻟﱵ ﺣﻜﻤﺖ ﲝﺒﺴﻬﺎ ﰲ‬
‫ﺍﻟﺒﻴﺖ‪ ،‬ﻭﺣﺮﻣﺎ‪‬ﺎ ﻣﻦ ﺍﻟﺘﻌﻠﻢ‪ ،‬ﻭﻣﻨﺤﻬﺎ ﺍﳊﻖ ﺍﻟﺬﻱ ﻛﻔﻠﻪ ﳍﺎ ﺍﻹﺳﻼﻡ ﰲ ﺍﻟﺘﻌﻠﻢ‪ ،‬ﻭﺍﻟﺘﻌﻠﻴﻢ ﳋﺪﻣﺔ ﺃﻣﺘﻬﺎ‪،‬‬
‫ﻭﺍﳌﺴﺎﳘﺔ ﰲ ﺇﻋﺪﺍﺩ ﺍﻷﺟﻴﺎﻝ ﺍﻟﻨﺎﺷﺌﺔ ﻋﻠﻰ ﺍﻷﺳﺲ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﺴﻮﻳﺔ ﺗﺮﺑﻴﺔ‪ ،‬ﻭﺧﻠﻘﺎ‪ ،‬ﻭﻋﻠﻤﺎ‪ ،‬ﻭﰲ ﺫﻟﻚ‬
‫ﻳﻘﻮﻝ‪" :‬ﻭﺩﺩﺕ ﻟﻮ ﺃﻥ ﻣﺴﺎﺟﺪ ﺍﻟﻌﻮﺍﺻﻢ ﺍﻟﻜﱪﻯ ﰲ ﻋﺎﳌﻨﺎ ﺍﻹﺳﻼﻣﻲ ﺍﳌﻌﺎﺻﺮ ﻳﺪﺭﺱ ‪‬ﺎ ﻣﺜﻞ ﻫﺬﺍ‬
‫ﺍﻟﺼﻨﻒ)‪ (462‬ﻣﻦ ﺍﻟﻮﺍﻋﻈﺎﺕ ﺍﻟﻘﺎﻧﺘﺎﺕ ﺍﺠﻤﻟﻴﺪﺍﺕ‪ .‬ﺇﻥ ﺍﳊﺎﺟﺔ ﺇﻟﻴﻬﻦ ﻣﻠﺤﺔ ﻣﻊ ﺍﻟﻐﺰﻭ ﺍﳊﻀﺎﺭﻱ ﺍﻟﻔﺘﺎﻥ‬
‫ﺍﻟﺬﻱ ﻧﺘﻌﺮﺽ ﻟﻪ")‪. (463‬‬
‫) ‪ (461‬اﻟﻤﺼﺪر اﻟﺴﺎﺑﻖ‪ ،‬ص‪.121 :‬‬
‫) ‪ (462‬ﺗﺤﺪث اﻟﻐﺰاﻟﻲ ﻋﻦ ﺑﻌﺾ ه ﺆﻻء اﻟﻨ ﺴﻮة اﻟﻤﺘﻌﻠﻤ ﺎت‪ ،‬واﻟﻼﺋ ﻲ ﺗﺨ ﺮج ﻋﻠ ﻰ أﻳ ﺪﻳﻬﻦ اﻟﻜﺜﻴ ﺮ ﻣ ﻦ اﻟﻌﻠﻤ ﺎء‪ ،‬وذآ ﺮ ﻣ ﻦ ﺑﻴ ﻨﻬﻦ‪ :‬ﺷ ﻤﺲ اﻟ ﻀﺤﻰ‪ ،‬وﺿ ﻮء اﻟ ﺼﺒﺎح‪،‬‬
‫وﺷﻬﺪة‪ ،‬وﺑﻠﻘﻴﺲ‪...‬أﻧﻈﺮ‪ :‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﺗﺮاﺛﻨﺎ اﻟﻔﻜﺮي ﻓﻲ ﻣﻴﺰان اﻟﺸﺮع واﻟﻌﻘﻞ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪ 158 :‬وﻣﺎ ﺑﻌﺪهﺎ‪.‬‬
‫) ‪ (463‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ‪ ،‬ص‪.160 :‬‬
‫ﻭﺍﻟﻐﺰﺍﱄ ﺑﺬﻟﻚ ﻳﻬﺪﻑ ﺇﱃ ﲢﺮﻳﺮ ﺍﳌﺮﺃﺓ ﻣﻦ ﺍﻟﻘﻴﻮﺩ ﺍﻟﱵ ﻛﺒﻠﺖ ‪‬ﺎ‪ ،‬ﻭﺇﺷﺮﺍﻛﻬﺎ ﰲ ﺍﻟﻨﻬﻀﺔ‬
‫ﺍﳊﻀﺎﺭﻳﺔ ﺍﻹﺳﻼﻣﻴﺔ؛ ﻧﻈﺮﺍ ﻟﻘﺪﺭ‪‬ﺎ ﻋﻠﻰ ﻭﺿﻊ ﺍﻟﻠﺒﻨﺎﺕ ﺍﻷﺳﺎﺳﻴﺔ ﻟﺒﻨﺎﺀ ﺍﻷﻓﺮﺍﺩ‪ ،‬ﻭﺗﺸﻴﻴﺪ ﺍﻷﺳﺮ ﻋﻠﻰ‬
‫ﻣﻌﺎﱂ ﺍﻟﺘﻘﻰ‪ ،‬ﻭﺍﻷﺧﻼﻕ ﺍﻟﺮﻓﻴﻌﺔ‪ .‬ﻓﻼ ﺑﺪ ﺇﺫﻥ ﻣﻦ ﺗﻌﻠﻴﻤﻬﺎ‪ ،‬ﻭﻓﺴﺢ ﺍﺠﻤﻟﺎﻻﺕ ﺍﻟﱵ ﲢﺘﺎﺝ ﺇﱃ ﻋﻠﻤﻬﺎ‪،‬‬
‫ﻭﻗﺪﺭﺍ‪‬ﺎ ﺃﻣﺎﻣﻬﺎ ﳋﺪﻣﺔ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺗﻔﻮﻳﺖ ﺍﻟﻔﺮﺻﺔ ﺃﻣﺎﻡ ﺍﻷﻋﺪﺍﺀ ﺍﻟﺬﻳﻦ ﻳﺴﻌﻮﻥ ﺇﱃ ﺗﺴﺨﲑﻫﺎ ﳍﺪﻡ‬
‫ﺍﺠﻤﻟﺘﻤﻌﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ‪‬ﺪﻡ ﻧﻮﺍ‪‬ﺎ ﺍﻷﻭﱃ ﻭﻫﻲ ﺍﻷﺳﺮﺓ‪.‬‬
‫ﺳﺎﺩﺳﺎ‪ -‬ﻓﻘﻪ ﺍﻟﻮﺍﻗﻊ‪:‬‬
‫ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺍﳋﺼﺎﺋﺺ ﺍﻟﺴﺎﺑﻘﺔ‪ ،‬ﻳﺮﻯ ﺍﻟﻐﺰﺍﱄ ﺃﻥ ﺍﻟﻌﺎﻣﻠﲔ ﰲ ﻣﻴﺎﺩﻳﻦ ﺧﺪﻣﺔ ﺍﻹﺳﻼﻡ ﻣﻄﺎﻟﺒﻮﻥ‬
‫ﺑﻔﻘﻪ ﺍﻟﻮﺍﻗﻊ ﺍﻟﺬﻱ ﻳﻌﻤﻠﻮﻥ ﻓﻴﻪ‪ ،‬ﻭﻳﻮﺟﻬﻮﻥ ﺇﻟﻴﻪ ﳎﻬﻮﺩﺍ‪‬ﻢ ﺍﻟﺪﻋﻮﻳﺔ‪ ،‬ﻭﺧﺪﻣﺎ‪‬ﻢ ﺍﻹﺻﻼﺣﻴﺔ‪ ،‬ﺇﺫ ﻣﻦ ﻏﲑ‬
‫ﺍﳌﻤﻜﻦ ﳍﻢ ﺃﻥ ﳛﻘﻘﻮﺍ ﺍﻟﻨﺠﺎﺡ ﺇﺫﺍ ﻛﺎﻧﻮﺍ ﺟﺎﻫﻠﲔ ﲟﺎ ﻳﻀﻤﻪ ﻫﺬﺍ ﺍﻟﻮﺍﻗﻊ ﻣﻦ ﻃﺒﺎﺋﻊ‪ ،‬ﻭﺳﻠﻮﻛﺎﺕ‪،‬‬
‫ﻭﺃﳕﺎﻁ ﻓﻜﺮﻳﺔ‪ ،‬ﺃﻭ ﻣﻌﻴﺸﻴﺔ ﻏﺎﻟﺒﺎ ﻣﺎ ﺗﻜﻮﻥ ﻣﺮﺗﺒﻄﺔ ﺑﺎﻟﺒﻴﺌﺔ‪ ،‬ﺃﻭ ﺍﻷﺟﻨﺎﺱ‪ .‬ﺇﺫ ﺃﻥ ﺍﳉﻬﻞ ﻗﺪ ﻳﻮﻗﻌﻬﻢ ﰲ‬
‫ﻣﻨﺎﻗﻀﺔ ﺃﻓﻜﺎﺭ ﺍﳌﺪﻋﻮﻳﻦ‪ ،‬ﺃﻭ ﻣﺼﺎﺩﻣﺔ ﻗﻨﺎﻋﺎ‪‬ﻢ‪ ،‬ﻭﺭﺅﺍﻫﻢ ﺍﳌﺨﺘﻠﻔﺔ‪.‬‬
‫ﻭﻗﺪ ﺃﻭﺭﺩ ﺍﻟﻐﺰﺍﱄ ﻣﺜﺎﻻ ﻋﻦ ﺫﻟﻚ ﻳﺘﻌﻠﻖ ﺑﺒﻌﺾ ﺍﻟﺪﻋﺎﺓ ﺇﱃ ﺍﻹﺳﻼﻡ ﰲ ﺇﳒﻠﺘﺮﺍ ﻳﺮﻓﺾ ﻓﻴﻪ‬
‫ﺗﺼﺮﻓﻬﻢ ﺫﻟﻚ‪ ،‬ﻭﻓﻴﻤﺎ ﻗﺎﻟﻪ ﳍﻢ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺍﺕ‪" :‬ﻣﺎ ﻣﻌﲎ ﺃﻥ ﺗﺬﻫﺒﻮﺍ ﺇﱃ ﺇﳒﻠﺘﺮﺍ ﺣﻴﺚ ﲤﻠﻜﻬﺎ ﺍﻣﺮﺃﺓ‪،‬‬
‫ﻭﲢﻜﻤﻬﺎ ﺍﻣﺮﺃﺓ‪ ،‬ﻭﻳﺴﻮﺩﻫﺎ ﺍﺯﺩﻫﺎﺭ ﺭﺍﺋﻊ‪ ،‬ﻓﻼ ﻳﻜﻮﻥ ﻟﻜﻢ ﻛﻼﻡ ﺇﻻ ﺃﻥ ﻭﻻﻳﺔ ﺍﳌﺮﺃﺓ ﻻ ﲡﻮﺯ!")‪.(464‬‬
‫ﻓﻬﺆﻻﺀ ﺍﻟﺪﻋﺎﺓ ﻛﺎﻥ ﺟﺪﻳﺮﺍ ‪‬ﻢ ﺃﻥ ﻳﻌﻮﺍ ﺟﻴﺪﺍ ﺍﻟﻮﺍﻗﻊ ﺍﻟﺬﻱ ﳛﻴﺎ ﻓﻴﻪ ﺍﻹﳒﻠﻴﺰﻳﻮﻥ‪ ،‬ﻭﺃ‪‬ﻢ ﰲ ﻇﻞ ﺍﻣﺮﺃﺓ‬
‫ﺣﺎﻛﻤﺔ ﺑﻠﻐﻮﺍ ﺷﺄﻧﺎ ﺣﻀﺎﺭﻳﺎ ﺭﻓﻴﻌﺎ‪ ،‬ﻭﺣﻘﻘﻮﺍ ﻣﺎ ﱂ ﲢﻘﻘﻪ ﺑﻠﺪﺍﻥ ﻛﺜﲑﺓ ﳛﻜﻤﻬﺎ ﺭﺟﺎﻝ‪ .‬ﻓﻼ ﳎﺎﻝ ﳍﻢ‪،‬‬
‫ﻭﻫﻢ ﻳﺪﻋﻮﻥ ﺇﱃ ﺍﻹﺳﻼﻡ ﺃﻥ ﻳﺘﻄﺮﻗﻮﺍ ﳌﺜﻞ ﻫﺬﻩ ﺍﻟﻘﻀﺎﻳﺎ ‪-‬ﻭﻻﻳﺔ ﺍﳌﺮﺃﺓ‪ -‬ﺑﻞ ﺍﻷﻭﱃ ﳍﻢ ﺃﻥ ﻳﺸﺮﺣﻮﺍ‬
‫ﻟﻠﻨﺎﺱ ﻫﻨﺎﻙ ﻋﻘﻴﺪﺓ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻭﻳﺒﻴﻨﻮﺍ ﳍﻢ ﺁﺛﺎﺭﻫﺎ ﺍﻟﻨﻔﺴﻴﺔ‪ ،‬ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﺃﻭ ﺃﻥ ﳛﺪﺛﻮﻫﻢ ﻋﻦ ﺍﻟﻜﻤﺎﻝ‬
‫ﺍﻹﳍﻲ‪ ،‬ﻭﺍﻟﻀﻌﻒ ﺍﻟﺒﺸﺮﻱ‪ ،‬ﻭﺍﳉﺰﺍﺀ ﺍﻷﺧﺮﻭﻱ)‪ ،(465‬ﻟﻴﺴﻬﻤﻮﺍ ﰲ ﺿﺒﻂ ﺗﺼﻮﺭﺍ‪‬ﻢ ﺍﻟﻌﻘﺪﻳﺔ ﺍﻟﱵ‬
‫ﺗﻘﺎﲰﺘﻬﺎ ﺗﻴﺎﺭﺍﺕ ﺍﻹﳊﺎﺩ‪ ،‬ﻭﺍﻟﻨﺼﺮﺍﻧﻴﺔ ﺍﳌﻀﻠﻠﺔ‪.‬‬
‫ﻭﻣﺎ ﻳﻘﺎﻝ ﻋﻦ ﺇﳒﻠﺘﺮﺍ ﻳﻘﺎﻝ ﻋﻦ ﺑﺎﻗﻲ ﺩﻭﻝ ﺍﻟﻌﺎﱂ ﺍﻷﺧﺮﻯ‪ ،‬ﺑﻞ ﺣﱴ ﻋﻠﻰ ﺍﻟﺪﻭﻝ ﺍﻹﺳﻼﻣﻴﺔ؛‬
‫ﺍﻟﱵ ﻛﺜﲑﺍ ﻣﺎ ﺗﻨﺘﺸﺮ ﻓﻴﻬﺎ ﻋﺎﺩﺍﺕ‪ ،‬ﺃﻭ ﺗﻘﺎﻟﻴﺪ ﺗﺴﺘﻮﺟﺐ ﻣﻦ ﺍﻟﺪﺍﻋﻴﺔ ﺃﻥ ﻳﻌﻴﻬﺎ ﺟﻴﺪﺍ ﻟﻴﺤﺴﻦ ﻋﺮﺽ‬
‫ﺭﺳﺎﻟﺘﻪ‪ ،‬ﺩﻭﻥ ﺍﻟﻮﻗﻮﻉ ﰲ ﻣﺜﺎﺭﺍﺕ ﺍﳋﻼﻑ‪ ،‬ﺃﻭ ﺍﻟﱰﺍﻉ ﺑﺴﺒﺒﻬﺎ‪ ،‬ﻭﻋﻠﻴﻪ ﺇﺫﻥ ﺃﻥ ﳝﺘﻠﻚ" ﺇﺣﺎﻃﺔ ﺗﺎﻣﺔ‬
‫) ‪ (464‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ‪ ،‬ص‪.175 :‬‬
‫) ‪ (465‬أﻧﻈﺮ‪ :‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ‪ ،‬اﻟﺼﻔﺤﺔ ﻧﻔﺴﻬﺎ‪.‬‬
‫ﺑﻄﺒﻴﻌﺔ ﺍﻟﺒﻴﺌﺔ‪ ،‬ﻭﺃﺣﻮﺍﳍﺎ ﺍﳉﻠﻴﺔ‪ ،‬ﻭﺍﳋﻔﻴﺔ‪ ،‬ﻭﻇﺮﻭﻓﻬﺎ ﺍﻟﻘﺮﻳﺒﺔ‪ ،‬ﻭﺍﻟﺒﻌﻴﺪﺓ")‪ (466‬ﻟﻴﺘﻤﻜﻦ ﻣﻦ ﲤﺮﻳﺮ ﺭﺳﺎﻟﺘﻪ‬
‫ﺇﱃ ﺍﳌﺪﻋﻮﻳﻦ ﺑﺪﻭﻥ ﻋﻨﺎﺀ‪.‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﱐ‪ :‬ﻏﺮﺑﻠﺔ ﺍﻟﺘﺮﺍﺙ ﺍﻟﺜﻘـﺎﰲ ﺍﻹﺳﻼﻣـﻲ‬
‫ﻳﻀﻴﻒ ﺍﻟﻐﺰﺍﱄ ﻋﺎﻣﻼ ﺁﺧﺮ ﻟﺘﺼﺤﻴﺢ ﺍﻟﻮﻋﻲ ﺍﻟﺪﻳﲏ ﻟﻠﻤﺴﻠﻤﲔ‪ ،‬ﻭﺍﻟﻨﺠﺎﺡ ﰲ ﻋﻼﺝ ﺍﻟﺘﺨﻠﻒ‬
‫ﺍﳊﻀﺎﺭﻱ ﺍﻟﺬﻱ ﻳﻌﺎﻧﻮﻥ ﻣﻦ ﻭﻳﻼﺗﻪ؛ ﻭﻫﻮ ﻏﺮﺑﻠﺔ ﺍﻟﺘﺮﺍﺙ ﺍﻟﺜﻘﺎﰲ ﺍﻹﺳﻼﻣﻲ ﺍﻟﻀﺨﻢ ﺍﻟﺬﻱ ﺁﻝ ﺇﻟﻴﻬﻢ‪،‬‬
‫ﺑﻌﺪ ﺗﺮﺍﻛﻤﻪ ﻃﻴﻠﺔ ﻗﺮﻭﻥ ﻋﺪﻳﺪﺓ ﻣﻦ ﺍﻟﺰﻣﻦ‪ .‬ﻫﺬﺍ ﺍﻟﺘﺮﺍﺙ ﺍﻟﺬﻱ ﳛﻤﻞ ﻣﻮﺭﻭﺛﺎﺕ ﺛﻘﺎﻓﻴﺔ ﻣﺘﺮﺍﻭﺣﺔ ﺑﲔ‬
‫ﺍﻟﺼﺤﺔ‪ ،‬ﻭﺍﳋﻄﺄ‪ ،‬ﻭﳚﻤﻊ ﺑﲔ ﺍﻷﻓﻜﺎﺭ‪ ،‬ﻭﺍﻟﺘﺼﻮﺭﺍﺕ ﺍﻟﻘﻴﻤﺔ؛ ﻭﺍﻟﺒﺪﻉ‪ ،‬ﻭﺍﳋﺮﺍﻓﺎﺕ ﺍﳋﻄﲑﺓ‪ .‬ﳑﺎ ﻳﺴﺘﻠﺰﻡ‪،‬‬
‫ﻭﻳﻮﺟﺐ ﻋﻠﻰ ﻣﺴﻠﻤﻲ ﺍﻟﻘﺮﻭﻥ ﺍﻷﺧﲑﺓ ﻏﺮﺑﻠﺘﻪ‪ ،‬ﻭﺗﻨﻘﻴﺘﻪ ﻣﻦ ﺃﺟﻞ ﺍﻻﻧﺘﻔﺎﻉ ﻣﻦ ﺍﳌﻮﺭﻭﺛﺎﺕ ﺍﻟﻨﻘﻴﺔ‪،‬‬
‫ﻭﺍﻻﺳﺘﺒﻌﺎﺩ ﻟﻠﻤﻮﺭﻭﺛﺎﺕ ﺍﳌﺸﻮﻫﺔ ﻭﺍﳋﺎﻃﺌﺔ‪ ،‬ﻭﺍﻟﱵ ﲢﻤﻞ ﻭﺯﺭﺍ ﻛﺒﲑﺍ ﻓﻴﻤﺎ ﳊﻖ ﺑﺎﳌﺴﻠﻤﲔ ﻣﻦ ﲣﻠﻒ‪،‬‬
‫ﻭﺍﳓﻄﺎﻁ)‪(467‬؛ "ﻷ‪‬ﺎ ‪-‬ﺧﻼﻝ ﺍﻟﻘﺮﻭﻥ ﺍﻟﻄﻮﺍﻝ‪ -‬ﺗﻀﻤﻨﺖ ﲨﻠﺔ ﻣﻦ ﺍﻟﺘﺼﻮﺭﺍﺕ ﻭﺍﻷﺣﻜﺎﻡ ﺍﳌﻌﻴﺒﺔ‪،‬‬
‫ﻭﻷﻥ ﻣﺎ ‪‬ﺎ ﻣﻦ ﺣﻘﺎﺋﻖ ﻣﺎ ﺯﺍﻝ ﻳﻌﺮﺽ ﺍﻟﻌﺮﺽ ﺍﳌﻨﻔﺮ‪ ،‬ﺃﻭ ﻳﻔﺴﺮ ﺍﻟﺘﻔﺴﲑ ﺍﻟﻨﺎﻗﺺ")‪.(468‬‬
‫ﻭﺍﻟﻐﺮﻳﺐ ﰲ ﻫﺬﻩ ﺍﳌﻮﺭﻭﺛﺎﺕ؛ ﺃ‪‬ﺎ ﺗﻠﻘﻰ ﺭﻭﺍﺟﺎ ﻛﺒﲑﺍ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﺭﻏﻢ ﺃ‪‬ﺎ ﺑﻌﻴﺪﺓ ﻋﻦ‬
‫ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻭﻻ ﺻﻠﺔ ﳍﺎ ‪‬ﻤﺎ‪ ،‬ﺫﻟﻚ ﺃﻥ "ﺑﻌﻀﻬﺎ ﻋﺎﺩﺍﺕ ﻻ ﻋﺒﺎﺩﺍﺕ‪ ،‬ﻭﺍﻟﺒﻌﺾ ﺍﻵﺧﺮ ﻭﺟﻬﺎﺕ‬
‫ﻧﻈﺮ ﻓﻘﻬﻴﺔ ﻏﲑ ﻣﻠﺰﻣﺔ‪ ،‬ﺃﻭ ﻃﺒﺎﺋﻊ ﺷﻌﻮﺏ ﻻ ﺗﻌﺎﻟﻴﻢ ﺩﻳﻦ‪ ،‬ﻭﻗﺪ ﺗﻜﻮﻥ ﺍﻋﻮﺟﺎﺟﺎ ﻓﻜﺮﻳﺎ‪ ،‬ﺃﻭ ﺃﺧﻼﻗﻴﺎ‬
‫ﺃﻃﺎﻝ ﻋﻤﺮﻩ ﺍﻟﺘﻬﺎﻭﻥ ﻓﺘﻠﻘﺎﻩ ﺍﻟﺮﻋﺎﻉ ﺑﺎﻟﻘﺒﻮﻝ‪ ،‬ﻭﻧﺸﺄﺕ ﻋﻨﻪ ﻓﻮﺿﻰ ﻭﺍﺳﻌﺔ ﺍﻟﻨﻄﺎﻕ")‪.(469‬‬
‫ﺇﻥ ﻫﺬﻩ ﺍﳌﻮﺭﻭﺛﺎﺕ ﺍﻵﺳﻨﺔ ﱂ ﺗﻘﺘﺼﺮ ﻋﻠﻰ ﻣﻴﺪﺍﻥ ﻣﻌﲔ‪ ،‬ﻭﻟﻜﻨﻬﺎ ﺍﻣﺘﺪﺕ ﻓﺸﻤﻠﺖ ﺍﻟﻌﻘﻴﺪﺓ‪،‬‬
‫ﻭﺍﻟﺴﲑﺓ‪ ،‬ﻭﺍﻟﺘﻔﺴﲑ‪ ،‬ﻭﺍﻷﺧﻼﻕ‪ ،‬ﻭﺍﻟﺘﺮﺑﻴﺔ‪ ،‬ﻭﺍﻟﻔﻘﻪ‪ ،‬ﻭﺍﻟﺘﺸﺮﻳﻊ‪ ،‬ﻭﺍﻟﺘﺎﺭﻳﺦ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻛﻤﺎ ﺍﻣﺘﺪﺕ ﺃﻳﻀﺎ‬
‫ﰲ ﳎﺎﻝ ﺍﻷﺩﺍﺀ ﺍﻷﺩﰊ‪ .‬ﻭﺍﻧﻄﻼﻗﺎ ﻣﻦ ﺫﻟﻚ ﺭﻓﺾ ﺍﻟﻐﺰﺍﱄ ﺍﻟﻘﻮﻝ ﺍﻟﺬﻱ ﻳﺬﻫﺐ ﺇﱃ ﺣﺼﺮ ﺍﻷﺧﻄﺎﺀ‪،‬‬
‫ﻭﺍﻟﺸﻮﺍﺋﺐ ﰲ ﻣﻴﺪﺍﻥ ﺍﻟﺘﺼﻮﻑ ﻟﻮﺣﺪﻩ ﻗﺎﺋﻼ‪" :‬ﺍﻷﺧﻄﺎﺀ ﰲ ﺛﻘﺎﻓﺘﻨﺎ ﺍﻟﺘﻘﻠﻴﺪﻳﺔ ﻟﻴﺴﺖ ﺣﻜﺮﺍ ﻋﻠﻰ ﻛﺘﺐ‬
‫ﺍﻟﺘﺼﻮﻑ ‪-‬ﻭﺇﻥ ﻧﺎﻟﺖ ﻫﺬﻩ ﺍﻟﻜﺘﺐ ﻧﺼﻴﺒﺎ ﺟﻠﻼ ﻣﻨﻬﺎ‪ -‬ﻓﺈﻥ ﺍﻷﺧﻄﺎﺀ ﺗﻄﺮﻗﺖ ﺇﱃ ﻛﺘﺐ ﺍﻟﺘﻔﺴﲑ‪،‬‬
‫ﻭﺍﻟﻔﻘﻪ‪ ،‬ﻭﺍﻟﺴﲑﺓ‪ ،‬ﻭﺍﻧﺪﺱ ﰲ ﺻﺤﺎﺋﻔﻬﺎ ﻣﺎ ﻳﺆﺫﻱ ﺍﷲ ﻭﺭﺳﻮﻟﻪ")‪ ،(470‬ﻭﻫﻮ ﻣﺎ ﻳﺒﺪﻭ ﺟﻠﻴﺎ ﺣﲔ ﺗﺘﻢ‬
‫ﻣﺘﺎﺑﻌﺔ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻟﺘﺼﻮﺭﺍﺕ‪ ،‬ﻭﺍﻷﻓﻜﺎﺭ‪ ،‬ﻭﺍﻟﻔﺘﺎﻭﻯ‪ ،‬ﻭﺍﳌﻤﺎﺭﺳﺎﺕ ﺍﻟﱵ ﺷﺎﻋﺖ ﺑﲔ ﺍﳌﺴﻠﻤﲔ‪،‬‬
‫ﻭﺍﻧﻄﺒﻌﺖ ‪‬ﺎ ﺣﻴﺎ‪‬ﻢ‪.‬‬
‫) ‪ (466‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﻣﻊ اﷲ "دراﺳﺎت ﻓﻲ اﻟﺪﻋﻮة واﻟﺪﻋﺎة"‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.156 :‬‬
‫) ‪ (467‬ﺳﺒﻖ اﻟﺤﺪﻳﺚ ﻋﻦ هﺬﻩ اﻟﻤﻮروﺛﺎت آﺄﺳﺒﺎب ﻟﻠﺘﺨﻠﻒ اﻟﺤﻀﺎري‪ .‬أﻧﻈﺮ‪ :‬اﻟﻔﺼﻞ اﻟﺜﺎﻧﻲ ﻣﻦ هﺬا اﻟﺒﺤﺚ‪ ،‬ص‪.11-9:‬‬
‫) ‪ (468‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬رآﺎﺋﺰ اﻹﻳﻤﺎن ﺑﻴﻦ اﻟﻌﻘﻞ واﻟﻘﻠﺐ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.149 :‬‬
‫) ‪ (469‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻟﻐﺰو اﻟﺜﻘﺎﻓﻲ ﻳﻤﺘﺪ ﻓﻲ ﻓﺮاﻏﻨﺎ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.115 :‬‬
‫) ‪ (470‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻟﺠﺎﻧﺐ اﻟﻌﺎﻃﻔﻲ ﻣﻦ اﻹﺳﻼم‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.05 :‬‬
‫ﳍﺬﺍ ﺃﻛﺪ ﺍﻟﻐﺰﺍﱄ ‪-‬ﺑﺎﺳﺘﻤﺮﺍﺭ‪ -‬ﻋﻠﻰ ﺣﺎﺟﺔ ﺍﻟﺘﺮﺍﺙ ﺍﻟﺜﻘﺎﰲ ﺍﻟﺬﻱ ﻭﺭﺛﻪ ﺍﳌﺴﻠﻤﻮﻥ ﺇﱃ ﺟﻬﺎﺩ‬
‫ﻋﻠﻤﻲ ﻛﺒﲑ‪ .‬ﻳﻘﻮﻡ ﺑﺘﻨﻘﻴﺘﻪ‪ ،‬ﻭﺍﻟﺘﻤﻜﲔ ﻣﻦ ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻨﻪ ﻋﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ ﺑﻜﺜﲑ ﻣﻦ ﺍﳊﺮﺹ‪،‬‬
‫ﻭﺍﻻﻫﺘﻤﺎﻡ‪ .‬ﻭﻗﺪ ﺳﻌﻰ ﺍﻟﻐﺰﺍﱄ ﺇﱃ ﺗﻮﺿﻴﺢ ﻣﻌﺎﱂ ﻫﺬﻩ ﺍﻟﺘﻨﻘﻴﺔ‪ ،‬ﻓﻜﺸﻒ ‪-‬ﻣﻦ ﺧﻼﻝ ﻓﻜﺮﻩ‪ -‬ﻋﻦ ﻋﻤﻠﻴﺔ‬
‫ﻣﺘﻜﺎﻣﻠﺔ‪ ،‬ﻭﻣﺘﻜﻮﻧﺔ ﻣﻦ ﻣﺮﺍﺣﻞ ﻋﺪﻳﺪﺓ ﺗﺘﻌﺎﺿﺪ ﲨﻴﻌﻬﺎ‪ ،‬ﻟﺘﻔﻀﻲ ﰲ ﺍﻷﺧﲑ ﺇﱃ ﻋﻼﺝ ﻫﺬﺍ ﺍﻟﺘﺸﻮﻳﻪ‬
‫ﺑﺈﺯﺍﺣﺘﻪ‪ ،‬ﻭﺍﺳﺘﺒﻌﺎﺩﻩ‪ ،‬ﻭﺍﻹﺑﻘﺎﺀ ‪-‬ﻓﻘﻂ‪ -‬ﻋﻠﻰ ﻣﺎ ﻳﺼﻠﺢ‪ ،‬ﻭﻳﻔﻴﺪ ﺍﳌﺴﻠﻤﲔ ﰲ ﺑﻨﺎﺀ ﺣﻀﺎﺭ‪‬ﻢ‪ .‬ﻭﻫﺬﻩ‬
‫ﺍﳌﺮﺍﺣﻞ ‪-‬ﻛﻤﺎ ﺗﺒﲔ ﱄ ﻣﻦ ﺧﻼﻝ ﺗﺘﺒﻊ ﻓﻜﺮ ﺍﻟﻐﺰﺍﱄ‪ -‬ﺗﺘﻤﺜﻞ ﻓﻴﻤﺎ ﻳﺄﰐ‪:‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ‪ :‬ﳏﺎﻛﻤﺔ ﺍﻟﺘﺮﺍﺙ ﺍﻟﺜﻘﺎﰲ ﺇﱃ ﺍﻹﺳﻼﻡ‬
‫ﻳﺮﻯ ﺍﻟﻐﺰﺍﱄ؛ ﺃﻥ ﺍﻟﺜﻘﺎﻓﺔ ﺍﳌﻮﺭﻭﺛﺔ‪ ،‬ﺃﻭ ﺍﻟﺘﻘﻠﻴﺪﻳﺔ ‪-‬ﻛﻤﺎ ﻳﺴﻤﻴﻬﺎ ﺃﺣﻴﺎﻧﺎ‪ -‬ﲤﺜﻞ ﻋﻨﺼﺮﺍ ﻫﺎﻣﺎ‬
‫ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺤﻀﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻓﻬﻲ "ﺗﺼﻨﻊ ﻋﻘﻴﺪﺓ ﺍﻷﻣﺔ‪ ،‬ﻭﻣﺰﺍﺟﻬﺎ‪ ،‬ﻭﺷﺨﺼﻴﺘﻬﺎ‪ ،‬ﻭﻭﺟﻬﺘﻬﺎ")‪،(471‬‬
‫ﻭﻗﺪ ﻟﻌﺒﺖ ﻫﺬﻩ ﺍﻟﺜﻘﺎﻓﺔ ﺩﻭﺭﺍ ﻓﻌﺎﻻ ﺇﺑﺎﻥ ﺍﻟﻔﺘﺮﺓ ﺍﻟﺬﻫﺒﻴﺔ‪ ،‬ﺣﲔ ﲤﻜﻨﺖ ﻣﻦ ﺻﻨﻊ ﻋﻘﻮﻝ ﻣﻦ ﺍﻟﻄﺮﺍﺯ‬
‫ﺍﻟﻌﺒﻘﺮﻱ‪ ،‬ﰒ ﳒﺤﺖ ﲟﻌﻴﺔ ﺍﻟﻌﻠﻢ ﺍﻹﺳﻼﻣﻲ ﻣﻦ ﻣﺴﺎﻧﺪﺓ ﺍﳊﻀﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺣﱴ ﺑﻠﻐﺖ ﺷﺄﻧﺎ ﻋﻈﻴﻤﺎ‪،‬‬
‫ﻟﻜﻨﻬﺎ ﺣﲔ ﺍﺧﺘﻠﻄﺖ ﺑﺎﳋﺮﺍﻓﺎﺕ‪ ،‬ﻭﺍﻷﻭﻫﺎﻡ‪ ،‬ﻭﺗﺴﺮﺑﺖ ﺇﻟﻴﻬﺎ ﺟﻬﺎﻻﺕ ﺍﻟﺪﳘﺎﺀ‪ ،‬ﻭﺃﻫﻮﺍﺀ ﺍﳋﺎﺻﺔ ﻫﻮﺕ‬
‫ﻣﻜﺎﻧﺘﻬﺎ‪ ،‬ﻭﻫﻮﺕ ﻣﻌﻬﺎ ﺍﳊﻀﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬
‫ﻭﳍﺬﺍ ﺩﻋﺎ ﺍﻟﻐﺰﺍﱄ ﺇﱃ ﺿﺮﻭﺭﺓ ﺇﻋﺎﺩﺓ ﺍﳌﺴﻠﻤﲔ ﻟﺜﻘﺎﻓﺘﻬﻢ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻷﻭﱃ ﺍﻟﱵ ﺗﺘﻔﻖ ﻣﻊ‬
‫ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻗﺎﺋﻼ‪" :‬ﺇﻧﲏ ﺃﻃﻠﺐ ﻣﻦ ﺃﻣﺘﻨﺎ ﺍﻹﺳﻼﻣﻴﺔ ﺃﻥ ﲢﺎﻛﻢ ﺗﻘﺎﻟﻴﺪﻫﺎ ﺇﱃ ﺍﻹﺳﻼﻡ‪ ،‬ﻓﻤﺎ ﻭﺍﻓﻘﻪ‬
‫ﺑﻘﻲ‪ ،‬ﻭﻣﺎ ﺧﺎﻟﻔﻪ ﺗﺮﻙ")‪(472‬؛ ﺃﻱ ﺃﻥ ﺗﻌﺮﺽ ﻣﻮﺭﻭﺛﺎ‪‬ﺎ ﻋﻠﻰ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻭﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﺍﻟﺸﺮﻳﻔﺔ‪،‬‬
‫ﻓﺈﻥ ﺣﺪﺙ ﺍﻟﺘﻮﺍﻓﻖ ﻗﺒﻠﺖ‪ ،‬ﻭﻭﺟﻬﺖ ﻟﻼﺳﺘﻔﺎﺩﺓ ﻣﻨﻬﺎ‪ ،‬ﻭﺇﻥ ﺣﺪﺙ ﺍﻟﺘﻌﺎﺭﺽ‪ ،‬ﻭﺍﳌﺨﺎﻟﻔﺔ ﺍﺳﺘﺒﻌﺪﺕ‪،‬‬
‫ﻭﺃﺯﳛﺖ ﻋﻦ ﺣﻴﺎﺓ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﰲ ﺫﻟﻚ ﻳﻘﻮﻝ‪" :‬ﻧﺮﻳﺪ ﺍﻟﻌﻮﺩﺓ ﺑﺄﻣﺘﻨﺎ ﺇﱃ ﻳﻨﺎﺑﻴﻌﻬﺎ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﻮﺛﻴﻘﺔ‪،‬‬
‫ﻭﻧﻨﺎﺷﺪﻫﺎ ﺃﻻ ﺗﻘﺒﻞ ﻣﻦ ﺍﻟﺘﻮﺟﻴﻬﺎﺕ ﺇﻻ ﻣﺎ ﺍﻋﺘﻤﺪ ﻋﻠﻰ ﺍﻟﻮﺣﻲ ﺍﻟﺼﺎﺩﻕ‪ ،‬ﻭﻟﺪﻳﻨﺎ ﻭﷲ ﺍﳊﻤﺪ ﻛﺘﺎﺏ ﻻ‬
‫ﻳﺄﺗﻴﻪ ﺍﻟﺒﺎﻃﻞ ﻣﻦ ﺑﲔ ﻳﺪﻳﻪ‪ ،‬ﻭﻻ ﻣﻦ ﺧﻠﻔﻪ‪ ،‬ﻭﺳﻨﺔ ﺗﻮﺍﻓﺮ ﺍﳊﻔﺎﻅ‪ ،‬ﻭﺍﻟﻔﻘﻬﺎﺀ ﻋﻠﻰ ﺿﺒﻄﻬﺎ ﻋﻠﻰ ﳓﻮ ﱂ‬
‫ﻳﻘﻊ ﻧﻈﲑﻩ ﻟﺘﺮﺍﺙ ﺑﺸﺮ")‪.(473‬‬
‫ﻭﺇﺫﺍ ﳒﺢ ﺍﳌﺴﻠﻤﻮﻥ ﰲ ﻫﺬﻩ ﺍﻟﻌﻤﻠﻴﺔ ‪-‬ﺍﻟﺘﻨﻘﻴﺔ‪ -‬ﻓﺈ‪‬ﻢ ﺳﻴﺘﻤﻜﻨﻮﻥ ﻣﻦ ﺍﺳﺘﻌﺎﺩﺓ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ‬
‫ﺍﻟﺼﺤﻴﺤﺔ ﺍﻟﱵ ﺳﺘﺮﺍﻓﻖ ‪‬ﻀﺘﻬﻢ ﺍﳊﻀﺎﺭﻳﺔ‪ ،‬ﻭﺗﺴﺎﻋﺪﻫﺎ ﻋﻠﻰ ﺍﻟﻨﺠﺎﺡ‪ .‬ﺍﻟﺜﻘﺎﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﱵ ﲢﺎﺭﺏ‬
‫ﺍﻟﺘﻌﻄﻞ‪ ،‬ﻭﲢﺚ ﻋﻠﻰ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﺗﺪﻋﻮ ﺍﳌﺴﻠﻤﲔ ﺇﱃ ﺍﻟﻌﻤﻞ ﻟﻜﻠﺘﺎ ﺍﻟﺪﺍﺭﻳﻦ؛ ﻷﻥ ﻋﺒﺎﺩﺓ ﺍﷲ ﺗﺴﺘﻠﺰﻡ ﺫﻟﻚ‪،‬‬
‫) ‪ (471‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬رآﺎﺋﺰ اﻹﻳﻤﺎن ﺑﻴﻦ اﻟﻌﻘﻞ واﻟﻘﻠﺐ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.149 :‬‬
‫) ‪ (472‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﻣﺴﺘﻘﺒﻞ اﻹﺳﻼم ﺧﺎرج أرﺿﻪ آﻴﻒ ﻧﻔﻜﺮ ﻓﻴﻪ؟‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.32 :‬‬
‫) ‪ (473‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﺗﺮاﺛﻨﺎ اﻟﻔﻜﺮي ﻓﻲ ﻣﻴﺰان اﻟﺸﺮع واﻟﻌﻘﻞ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.61 :‬‬
‫ﻭﺗﺘﻄﻠﺐ ﻣﻦ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻳﻌﺒﺪ ﺭﺑﻪ ﻭﻫﻮ ﻳﺼﻠﻲ ﻭﻳﺼﻮﻡ‪ ،‬ﻛﻤﺎ ﻳﻌﺒﺪﻩ ﻭﻫﻮ ﻳﻌﻤﻞ ﻭﳚﺪ‪ ،‬ﻭﻳﺒﺪﻉ‪ .‬ﺃﻣﺎ‬
‫ﲢﻘﲑ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﺍﻟﺰﻫﺪ ﰲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺍﺯﺩﺭﺍﺀ ﺍﻷﻧﻮﺛﺔ… ﺍﱁ؛ ﻓﺈ‪‬ﺎ ﻣﻦ ﳐﻠﻔﺎﺕ ﺍﻟﺘﻘﺎﻟﻴﺪ ﺍﳉﻮﻓﺎﺀ ﺍﻟﱵ ﺍﺑﺘﻠﻲ‬
‫‪‬ﺎ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻋﻠﻰ ﻣﺮ ﺍﻟﺴﻨﲔ‪.‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﱐ‪ :‬ﺩﺭﺍﺳﺔ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻹﺳﻼﻣﻲ‬
‫ﻳﺬﻫﺐ ﺍﻟﻐﺰﺍﱄ ﺇﱃ ﺍﻟﺘﺄﻛﻴﺪ ﻋﻠﻰ ﺃﳘﻴﺔ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﺘﺎﺭﳜﻴﺔ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻤﺴﻠﻤﲔ‪ ،‬ﻓﻬﻲ ﺗﺴﺎﻋﺪﻫﻢ‬
‫ﻋﻠﻰ ﺗﺘﺒﻊ ﻣﺴﲑﺓ ﺛﻘﺎﻓﺘﻬﻢ‪ ،‬ﻭﲤﻜﻨﻬﻢ ﻣﻦ ﺭﺻﺪ ﳐﺘﻠﻒ ﺍﻷﳕﺎﻁ‪ ،‬ﻭﺍﻷﺷﻜﺎﻝ ﺍﻟﺜﻘﺎﻓﻴﺔ ﺍﻟﱵ ﺷﻬﺪﻫﺎ‬
‫ﺗﺎﺭﳜﻬﻢ ﺍﻟﻄﻮﻳﻞ‪ ،‬ﻓﻬﻲ ﺇﺫﻥ ﺟﺴﺮ ﻳﺮﺑﻂ ﻣﺴﻠﻤﻲ ﺍﻟﻘﺮﻭﻥ ﺍﳌﺘﺄﺧﺮﺓ ﲟﺎﺿﻴﻬﻢ ﺍﻟﺒﻌﻴﺪ‪ ،‬ﻭﺍﻟﻘﺮﻳﺐ‪ ،‬ﻭﻳﻌﻴﻨﻬﻢ‬
‫ﻋﻠﻰ ﺭﺳﻢ ﺻﻮﺭﺓ ﻷﺑﻌﺎﺩ ﻣﻮﺭﻭﺛﺎ‪‬ﻢ ﺍﳌﺘﺮﺍﻛﻤﺔ ﻋﱪ ﺍﻟﻘﺮﻭﻥ‪.‬‬
‫ﻭﻟﻌﻞ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﻫﻲ ﺍﻟﱵ ﺩﻓﻌﺖ ﺍﻟﻐﺰﺍﱄ ﺇﱃ ﺍﻟﺘﺴﺎﺅﻝ ﻗﺎﺋﻼ‪" :‬ﺇﻥ ﺁﺛﺎﺭ ﺍﻟﺘﺎﺭﻳﺦ ﰲ ﺻﻨﺎﻋﺔ‬
‫ﺍﻷﺟﻴﺎﻝ ﺍﳌﻘﺒﻠﺔ ﻻ ﳝﻜﻦ ﺇﻧﻜﺎﺭﻫﺎ‪ ،‬ﻓﻬﻞ ﻧﺘﺮﻙ ﺗﺮﺍﺛﻨﺎ‪ ،‬ﻭﺃﺑﻨﺎﺀﻧﺎ ﻟﻠﺨﺮﺍﺻﲔ‪ ،‬ﻭﺍﳊﺎﻗﺪﻳﻦ؟")‪ .(474‬ﺇﻥ ﺫﻟﻚ‬
‫ﻏﲑ ﻣﻌﻘﻮﻝ‪ ،‬ﻭﻻ ﻣﻘﺒﻮﻝ ﺑﺪﺍﻫﺔ‪ ،‬ﻓﻌﻠﻰ ﺍﳌﺴﻠﻤﲔ ﺃﻥ ﻳﺴﺘﻔﻴﺪﻭﺍ ﻣﻦ ﺍﻟﺘﺎﺭﻳﺦ‪ ،‬ﻭﺃﻥ ﻳﻨﺘﻔﻌﻮﺍ ﻣﻦ ﲡﺎﺭﺑﻪ‬
‫ﺍﻟﻨﺎﺟﺤﺔ‪ ،‬ﻭﻳﺘﻔﺎﺩﻭﺍ ﲡﺎﺭﺑﻪ ﺍﻟﻔﺎﺷﻠﺔ‪.‬‬
‫ﻭﺑﻨﺎﺀ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻀﺮﻭﺭﺓ ﺍﻟﻮﺍﺟﺐ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﺍﻟﻘﻴﺎﻡ ‪‬ﺎ‪ ،‬ﺍﻗﺘﺮﺡ ﺍﻟﻐﺰﺍﱄ ﺗﻔﻌﻴﻞ ﺩﻭﺭ ﺍﻟﺘﺎﺭﻳﺦ‬
‫ﰲ ﺣﻔﻆ‪ ،‬ﻭﻧﻘﻞ ﺍﻟﺘﺮﺍﺙ ﺍﻹﺳﻼﻣﻲ ﺇﱃ ﺍﻷﺟﻴﺎﻝ ﺍﳌﻘﺒﻠﺔ ﻣﻦ ﺧﻼﻝ "ﺇﻋﺎﺩﺓ ﻛﺘﺎﺑﺔ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻹﺳﻼﻣﻲ ﺣﱴ‬
‫ﺍﻟﻘﺮﻥ ﺍﳋﺎﻣﺲ ﻋﺸﺮ ﻟﻠﻬﺠﺮﺓ‪ ،‬ﻳﺘﻌﺎﻭﻥ ﻓﻴﻬﺎ ﲨﻠﺔ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺜﻘﺎﺕ‪ ،‬ﻭﺍﶈﻘﻘﲔ ﺍﳌﻬﺮﺓ")‪ ،(475‬ﻓﺘﻜﻮﻥ‬
‫ﻫﺬﻩ ﺍﻟﻜﺘﺎﺑﺔ ﲟﺜﺎﺑﺔ ﲨﻊ ﻟﻠﺘﺮﺍﺙ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﺣﻔﻆ ﻟﻪ ﻣﻦ ﻧﺎﺣﻴﺔ‪ ،‬ﻭﻣﻦ ﻧﺎﺣﻴﺔ ﺃﺧﺮﻯ ﺳﺘﻜﻮﻥ ﻓﺮﺻﺔ‬
‫ﻟﺘﻘﺪﱘ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻹﺳﻼﻣﻲ ﺍﻟﺼﺤﻴﺢ ﻟﻸﺟﻴﺎﻝ ﺍﳌﻘﺒﻠﺔ‪ ،‬ﻓﺘﻨﺸﺄ ﻭﻫﻲ ﻭﺍﻋﻴﺔ ﲟﺎﺿﻴﻬﺎ‪ ،‬ﻭﻣﺪﺭﻛﺔ ﳊﻘﺎﺋﻘﻪ‪،‬‬
‫ﻭﺃﺣﺪﺍﺛﻪ ﻋﻠﻰ ﺣﻘﻴﻘﺘﻬﺎ ﺍﻟﺒﻌﻴﺪﺓ ﻋﻦ ﺍﻷﻏﻼﻁ‪ ،‬ﻭﺍﻷﻭﻫﺎﻡ‪.‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺇﻋﺎﺩﺓ ﺗﺮﺗﻴﺐ ﺍﻟﻌﻘﻞ ﺍﳌﺴﻠﻢ‬
‫ﺑﲔ ﺍﻟﻐﺰﺍﱄ؛ ﺃﻥ ﺍﻟﺘﺮﺍﺙ ﺍﻟﺜﻘﺎﰲ ﺍﻹﺳﻼﻣﻲ ﰲ ﺣﺎﺟﺔ ﻣﺎﺳﺔ ﺇﱃ ﻧﻈﺮ ﻓﺎﺣﺺ‪ ،‬ﻭﺍﺧﺘﻴﺎﺭ ﻟﺒﻴﺐ‪،‬‬
‫ﻭﺃﻭﺿﺢ ﺃﻧﻪ ﻣﻌﺠﺐ ﺑﻌﺒﺎﺭﺓ ﻋﻤﺮ ﻋﺒﻴﺪ ﺣﺴﻨﺔ ﺍﻟﻘﺎﺋﻠﺔ ﺑﻀﺮﻭﺭﺓ ﺇﻋﺎﺩﺓ ﺗﺮﺗﻴﺐ ﺍﻟﻌﻘﻞ ﺍﻹﺳﻼﻣﻲ ﻣﻦ‬
‫ﺟﺪﻳﺪ‪ .‬ﰒ ﺫﻛﺮ ﺍﻟﻐﺰﺍﱄ ﺭﺃﻳﻪ ﰲ ﻫﺬﺍ ﺍﻟﺘﺮﺗﻴﺐ‪ ،‬ﺑﺄﻧﻪ ﻗﺎﺋﻢ ﻋﻠﻰ ﺃﺳﺎﺱ‪:‬‬
‫ﺃﻭﻻ‪" :‬ﺗﻨﺴﻴﻖ ﺷﻌﺐ ﺍﻹﳝﺎﻥ ﰲ ﺳﻠﻢ ﻳﻜﺸﻒ ﺃﺩﻧﺎﻫﺎ‪ ،‬ﻭﺃﻋﻼﻫﺎ‪ ،‬ﻭﺑﺈﺣﺼﺎﺀ ﺷﺆﻭﻥ ﺍﻟﺪﻧﻴﺎ ﺍﻟﱵ ﻻ ﻳﻘﻮﻡ‬
‫ﺍﻹﳝﺎﻥ ﺇﻻ ‪‬ﺎ‪ ،‬ﻭﺗﻮﺯﻳﻊ ﻗﻮﻯ ﺍﳉﻤﺎﻋﺔ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺍﻟﺘﻌﺮﻳﻒ ﺑﺎﻟﻘﻄﻌﻴﺎﺕ‪ ،‬ﻭﺍﻟﻈﻨﻴﺎﺕ ﰲ ﺁﻓﺎﻕ ﺍﻟﺘﺸﺮﻳﻊ‪،‬‬
‫) ‪ (474‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ‪ ،‬ص‪.107 :‬‬
‫) ‪ (475‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ‪ ،‬ص‪.105 :‬‬
‫ﻭﻣﻮﺍﻃﻦ ﺍﻟﺘﻘﻠﻴﺪ‪ ،‬ﻭﺍﻻﺟﺘﻬﺎﺩ‪ ،‬ﻭﺍﶈﺎﻛﻤﺔ ﺍﳌﺴﺘﻤﺮﺓ ﻷﻋﻤﺎﻝ ﺍﻟﺴﻠﻄﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺗﺒﻴﲔ ﺍﳋﻄﺄ‬
‫ﻭﺍﻟﺼﻮﺍﺏ ﰲ ﻣﺴﲑ‪‬ﺎ‪ ،‬ﻭﺍﳌﺮﺍﺟﻌﺔ ﺍﻟﻮﺍﻋﻴﺔ ﻷﺭﺑﺎﺣﻨﺎ‪ ،‬ﻭﺧﺴﺎﺋﺮﻧﺎ ﻃﻮﺍﻝ ﺍﻟﻘﺮﻭﻥ ﺍﳌﺎﺿﻴﺔ")‪.(476‬‬
‫ﺇﻥ ﻫﺬﺍ ﺍﻷﺳﺎﺱ ﺍﻟﺬﻱ ﻭﺿﻌﻪ ﺍﻟﻐﺰﺍﱄ؛ ﻫﻮ ﳏﺎﻭﻟﺔ ﻹﻋﺎﺩﺓ ﺍﻟﺘﺼﻮﺭ ﺍﻟﻜﻠﻲ‪ ،‬ﻭﺍﳌﺘﻮﺍﺯﻥ ﻟﻺﺳﻼﻡ‬
‫ﻋﻦ ﻃﺮﻳﻖ ﲢﻘﻴﻖ ﺍﻟﺘﻮﺍﺯﻥ ﰲ ﻋﺮﺽ ﻗﻀﺎﻳﺎﻩ ﺍﳌﺨﺘﻠﻔﺔ‪ ،‬ﻛﻼ ﺣﺴﺐ ﺩﺭﺟﺘﻬﺎ‪ ،‬ﻭﺗﻔﺎﺩﻱ ﺣﺪﻭﺙ ﺃﻱ‬
‫ﺍﻣﺘﺪﺍﺩ ﳉﺰﺀ ﻋﻠﻰ ﺣﺴﺎﺏ ﺟﺰﺀ ﺁﺧﺮ‪ ،‬ﺃﻭ ﻓﺮﻉ ﻋﻠﻰ ﺣﺴﺎﺏ ﻓﺮﻉ ﺁﺧﺮ‪ .‬ﺇﺫ ﳚﺐ ﺃﻥ ﻳﻌﻠﻢ ‪-‬ﺑﺪﺍﻳﺔ‪ -‬ﺃﻥ‬
‫ﻫﻨﺎﻙ ﺃﺻﻼ ﻭﻓﺮﻋﺎ‪ ،‬ﺃﻭ ﻛﻼ ﻭﺟﺰﺀﺍ‪ ،‬ﻭﺃﻥ ﻟﻜﻞ ﺩﺭﺟﺘﻪ‪ ،‬ﻭﻻ ﻳﻨﺒﻐﻲ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﺃﻥ ﻳﺴﻤﺤﻮﺍ ﲝﺪﻭﺙ‬
‫ﺍﻟﻔﺮﻗﺔ‪ ،‬ﻭﺍﻟﺘﺸﺘﺖ ﺑﻴﻨﻬﻢ ﺑﺴﺒﺐ ﺍﻟﻘﻀﺎﻳﺎ ﺍﳉﺰﺋﻴﺔ‪ ،‬ﻭﺍﻟﻔﺮﻋﻴﺔ‪ .‬ﻭﳍﺬﺍ ﻃﻠﺐ ﺍﻟﻐﺰﺍﱄ "ﰲ ﻣﻴﺪﺍﻥ ﺍﻟﺪﻋﻮﺓ ﺃﻥ‬
‫ﺗﻌﺮﺽ ﺍﳊﻘﺎﺋﻖ ﺍﳌﺴﻠﻤﺔ ﺍﻟﺜﺒﻮﺕ‪ ،‬ﻭﺃﻥ ﺗﻄﻮﻯ ﺟﺎﻧﺒﺎ ﺧﻼﻓﺎﺕ ﺍﻟﻔﻘﻬﺎﺀ‪ ،‬ﻭﻭﺟﻬﺎﺕ ﺍﻟﻨﻈﺮ ﺍﻟﻌﺎﺋﻤﺔ‪ ،‬ﻭﻗﺒﻞ‬
‫ﺫﻟﻚ ﻛﻠﻪ ﺃﻥ ﺗﻄﺮﺡ ﺍﳌﺮﻭﻳﺎﺕ ﺍﻟﺸﺎﺫﺓ‪ ،‬ﻭﺍﻟﺴﺨﺎﻓﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ")‪ ،(477‬ﻭﻫﻮ ﺇﳕﺎ ﻳﻄﻠﺐ ﺑﺬﻟﻚ ﺇﻋﺎﺩﺓ‬
‫ﺗﺮﺗﻴﺐ ﺍﻟﻌﻘﻞ ﺍﻹﺳﻼﻣﻲ ﺑﺈﻋﺎﺩﺓ ﺗﺮﺗﻴﺐ ﺷﻌﺐ ﺍﻹﳝﺎﻥ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪" :‬ﻳﻨﻀﻢ ﺇﱃ ﺫﻟﻚ ﻛﻠﻪ ﺩﺭﺱ ﻣﺴﺘﻤﺮ ﻷﺣﻮﺍﻝ ﺍﻟﻌﺎﱂ ﻣﻦ ﺣﻮﻟﻨﺎ‪ ،‬ﻭﻣﺒﻠﻎ ﺗﺄﺛﺮﻧﺎ ﺑﻪ‪ ،‬ﻭﺗﺄﺛﲑﻧﺎ ﻓﻴﻪ‪،‬‬
‫ﻓﺈﻧﻨﺎ ﱂ ﳓﺘﻜﺮ ﺍﳊﻴﺎﺓ ﻋﻠﻰ ﻇﻬﺮ ﻫﺬﺍ ﺍﻟﻜﻮﻛﺐ‪ ،‬ﻭﻳﺴﺘﺤﻴﻞ ﺃﻥ ﻧﺆﺩﻱ ﺭﺳﺎﻟﺘﻨﺎ ﻓﻴﻪ‪ ،‬ﻭﳓﻦ ﺟﻬﺎﻝ‬
‫ﺑﻪ")‪ ،(478‬ﻭﺍﻟﻐﺰﺍﱄ ‪‬ﺬﺍ ﺍﻟﺘﻮﺟﻴﻪ ﳛﺚ ﺍﳌﺴﻠﻤﲔ ﻋﻠﻰ ﺿﺮﻭﺭﺓ ﻭﻋﻴﻬﻢ ﻟﻸﻓﻖ ﺍﶈﻴﻄﺔ ‪‬ﻢ‪ ،‬ﻭﺇﺩﺭﺍﻛﻬﻢ‬
‫ﳊﻘﻴﻘﺔ ﻣﺎ ﳚﺮﻱ ﻋﻠﻰ ﻇﻬﺮ ﻫﺬﻩ ﺍﻷﺭﺽ؛ ﻷﻥ ﺫﻟﻚ ﻳﺴﻬﻞ ﳍﻢ ﺃﺩﺍﺀ ﺭﺳﺎﻟﺘﻬﻢ ﺍﻟﻌﺎﳌﻴﺔ‪ ،‬ﺑﻌﺪ ﺃﻥ ﻳﺴﻬﻞ‬
‫ﳍﻢ ﻋﻤﻠﻴﺔ ﺍﺧﺘﻴﺎﺭ ﺃﺳﺎﻟﻴﺐ‪ ،‬ﻭﻭﺳﺎﺋﻞ ﺗﺒﻠﻴﻐﻬﺎ ﻟﻠﻨﺎﺱ‪ ،‬ﻭﻫﺬﻩ ﺩﻋﻮﺓ ﺃﺧﺮﻯ ﺇﱃ ﻋﺪﻡ ﺗﻘﻮﻗﻊ ﺍﳌﺴﻠﻤﲔ‪،‬‬
‫ﻭﺍﻧﻐﻼﻗﻬﻢ ﻋﻠﻰ ﺫﺍ‪‬ﻢ؛ ﻷ‪‬ﻢ ﻣﻜﻠﻔﻮﻥ ﺑﺘﺒﻠﻴﻎ ﺭﺳﺎﻟﺔ ﻋﺎﳌﻴﺔ‪.‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺇﻗﺼﺎﺀ ﺍﻟﺪﻋﺎﺓ ﺍﻟﻘﺎﺻﺮﻳﻦ‬
‫ﻳﻨﺒﻪ ﺍﻟﻐﺰﺍﱄ ﺇﱃ ﺃﻥ ﻭﺯﺭﺍ ﻛﺒﲑﺍ ﻣﻦ ﺍﻟﺜﻘﺎﻓﺎﺕ ﺍﳌﻐﺸﻮﺷﺔ ﺍﻟﱵ ﺃﺳﺎﺀﺕ ﺇﱃ ﺍﻹﺳﻼﻡ ﻳﻌﻮﺩ ﺇﱃ‬
‫ﺑﻌﺾ ﺍﻟﺪﻋﺎﺓ‪ ،‬ﺍﻟﺬﻳﻦ ﺃﺳﺎﺅﻭﺍ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻟﺘﺮﺍﺙ ﺍﻟﺜﻘﺎﰲ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻓﻬﻢ ﻛﻤﺎ ﻳﻘﻮﻝ ﺍﻟﻐﺰﺍﱄ‪" :‬ﻗﺮﺅﻭﺍ‬
‫ﻛﺘﺒﺎ ﺃﻟﻔﺖ ﰲ ﻋﻬﻮﺩ ﺍﻻﺿﻤﺤﻼﻝ‪ ،‬ﺃﻭ ﺣﻔﻈﻮﺍ ﺁﺭﺍﺀ ﻗﺎﳍﺎ ﻗﻮﻡ ﻋﺪﳝﻮ ﺍﻟﻔﻘﻪ‪ ،‬ﻭﻗﺪ ﻳﺘﻌﺼﺒﻮﻥ ﻷﻭﺿﺎﻉ‬
‫ﺟﺮﺕ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ﺍﻟﺒﻼﺀ‪ ،‬ﺃﻭ ﲤﺮ ‪‬ﻢ ﺃﺣﺪﺍﺙ ﺣﺎﻓﻠﺔ ﺑﺎﻟﻌﱪ‪ ،‬ﻓﻤﺎ ﻳﻔﻴﺪﻭﻥ ﻣﻨﻬﺎ ﻋﱪﺓ… ﺃﻣﺎ ﻋﻠﻤﻬﻢ‬
‫ﲟﺎ ﺟﺪ ﰲ ﺃﺭﺟﺎﺀ ﺍﻟﻌﺎﱂ ﻣﻦ ﺃﻃﻮﺍﺭ‪ ،‬ﻭﻣﺎ ﻳﺴﺘﺘﺒﻌﻪ ﺫﻟﻚ ﻣﻦ ﺃﻗﻀﻴﺔ ﻛﺎﺫﺑﺔ ﻓﺼﻔﺮ")‪.(479‬‬
‫) ‪ (476‬اﻟﻤﺼﺪر اﻟﺴﺎﺑﻖ‪ ،‬ص‪.173 :‬‬
‫) ‪ (477‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﻋﻠﻞ وأدوﻳﺔ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.178 :‬‬
‫) ‪ (478‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﺗﺮاﺛﻨﺎ اﻟﻔﻜﺮي ﻓﻲ ﻣﻴﺰان اﻟﺸﺮع واﻟﻌﻘﻞ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.173 :‬‬
‫) ‪ (479‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﻋﻠﻞ وأدوﻳﺔ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.180 :‬‬
‫ﻭﺑﺬﻟﻚ ﻋﻤﺪ ﻫﺆﻻﺀ ﺍﻟﺪﻋﺎﺓ ﺇﱃ ﺍﻟﺘﺮﺍﺙ ﺍﻟﺜﻘﺎﰲ ﻳﻨﻬﻠﻮﻥ ﻣﻨﻪ‪ ،‬ﻭﻳﻨﻘﻠﻮﻥ ﺍﻷﻓﻜﺎﺭ‪ ،‬ﻭﺍﻟﺘﺼﻮﺭﺍﺕ‬
‫ﲞﻄﺌﻬﺎ ﻭﺻﺤﻴﺤﻬﺎ‪ -‬ﺇﱃ ﺍﻟﻌﻮﺍﻡ ﻣﺘﺴﺒﺒﲔ ﰲ ﻋﻠﻞ ﻛﺜﲑﺓ ﻟﻠﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺬﻱ ﺩﻓﻊ ﺍﻟﻐﺰﺍﱄ‬‫ﺇﱃ ﺍﺳﺘﺸﻌﺎﺭ ﺧﻄﺮ ﻫﺆﻻﺀ‪ ،‬ﻣﺒﻴﻨﺎ ﻟﻜﺎﻓﺔ ﺍﳌﺴﻠﻤﲔ؛ ﺃﻥ "ﺍﻷﻭﺍﻥ ﻗﺪ ﺁﻥ ﻹﻗﺼﺎﺀ ﺍﻟﺪﻋﺎﺓ ﺍﻟﺬﻳﻦ ﻻ ﻓﻘﻪ ﳍﻢ‪،‬‬
‫ﺃﻭ ﺍﻟﺬﻳﻦ ﻳﺮﻳﺪﻭﻥ ﺇﻟﺒﺎﺱ ﺍﻹﺳﻼﻡ ﻋﻘﺎﻻ ﺑﺪﻭﻳﺎ‪ ،‬ﺃﻭ ﺗﻘﻠﻴﺪﻩ ﺳﻴﻔﺎ ﺗﺮﻛﻴﺎ‪ ،‬ﰒ ﻳﻌﺮﺿﻮﻧﻪ ﰲ ﻋﻮﺍﺻﻢ‬
‫ﺍﻟﻐﺮﺏ‪ ،‬ﻭﺍﻟﺸﺮﻕ ﺍﻟﱵ ﺍﺯﺩﲪﺖ ﺑﺄﺫﻛﻰ ﺍﳌﺒﺎﺩﺉ‪ ،‬ﻭﺃﻣﻜﺮﻫﺎ")‪ .(480‬ﻭﻫﺬﺍ ﺇﳕﺎ ﻳﺪﻝ ﻋﻠﻰ ﺇﺩﺭﺍﻙ ﺍﻟﻐﺰﺍﱄ‬
‫ﳋﻄﻮﺭﺓ ﻫﺬﺍ ﺍﻟﺼﻨﻒ ﻣﻦ ﺍﻟﺪﻋﺎﺓ ﻋﻠﻰ ﻣﺴﺘﻘﺒﻞ ﺍﻹﺳﻼﻡ؛ ﻟﻴﺲ ﺩﺍﺧﻞ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻓﺤﺴﺐ‪ ،‬ﺑﻞ‬
‫ﺣﱴ ﰲ ﺑﺎﻗﻲ ﺩﻭﻝ ﺍﻟﻌﺎﱂ ﺍﻷﺧﺮﻯ‪.‬‬
‫ﻭﺃﻣﺎﻡ ﳐﺘﻠﻒ ﺍﻟﺘﺤﺪﻳﺎﺕ‪ ،‬ﻭﺍﻟﻌﻮﺍﺋﻖ ﺍﻟﱵ ﻳﻀﻌﻬﺎ ﺃﻋﺪﺍﺀ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺧﺼﻮﻣﻪ ﳌﻮﺍﺟﻬﺔ ﺍﻧﺘﺸﺎﺭﻩ‪،‬‬
‫ﻭﺍﳊﺪ ﻣﻦ ﻣﺪﻩ‪ ،‬ﻳﻘﺘﺮﺡ ﺍﻟﻐﺰﺍﱄ ﺣﻼ ﻟﺘﺨﻠﻴﺺ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻦ ﺍﳌﺄﺳﺎﺓ ﺍﻟﱵ ﺗﻌﺎﻧﻴﻬﺎ؛ ﻭﻫﻮ ﻋﻘﺪ‬
‫ﳎﻤﻊ ﻋﻠﻤﻲ ﺇﺳﻼﻣﻲ ﻟﺒﺤﺚ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻟﻘﻀﺎﻳﺎ‪ ،‬ﻭﺍﻷﺣﺪﺍﺙ‪ ،‬ﻭﺍﻟﻮﻗﺎﺋﻊ ﺍﻟﱵ ﻳﺰﺧﺮ ‪‬ﺎ ﺍﻟﺘﺮﺍﺙ‬
‫ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﺍﻟﺘﺎﺭﻳﺦ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻛﺒﺤﺚ ﺍﻟﻀﻴﺎﻉ ﺍﻹﺳﻼﻣﻲ ﰲ ﺍﻷﻧﺪﻟﺲ‪ ،‬ﺃﻭ ﺍﻟﻔﻠﻴﺒﲔ‪ ،‬ﺃﻭ ﺍﻟﺴﻘﻮﻁ‬
‫ﺍﻷﻭﻝ ﻟﺒﻴﺖ ﺍﳌﻘﺪﺱ ﰲ ﺃﻳﺪﻱ ﺍﻟﺼﻠﻴﺒﻴﲔ‪ ،‬ﺃﻭ ﺳﻘﻮﻁ ﺑﻐﺪﺍﺩ ﰲ ﺃﻳﺪﻱ ﺍﻟﺘﺘﺎﺭ‪ ،‬ﻭﺍﻧﺘﻔﺎﺽ ﺍﻟﻨﺼﺎﺭﻯ ﻳﻮﻣﺌﺬ‬
‫ﻋﻠﻰ ﺍﻟﻜﺜﺮﺓ ﺍﳌﺪﺣﻮﺭﺓ‪ ،‬ﻭﻛﺒﺤﺚ ﻗﻀﻴﺔ ﺍﳓﻼﻝ ﻋﺮﻭﺓ ﺍﳊﻜﻢ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻣﻨﺬ ﺍﻟﻘﺪﱘ‪ ،‬ﻭﻣﺪﻯ‬
‫ﺇﺳﻬﺎﻣﻬﺎ ﻓﻴﻤﺎ ﳊﻖ ﺑﺎﳌﺴﻠﻤﲔ ﻣﻦ ﲣﻠﻒ‪ ،‬ﻭﺗﺄﺧﺮ ﺣﻀﺎﺭﻱ ﻛﺒﲑ… ﺍﱁ)‪ .(481‬ﻭﻫﺬﺍ ﺍﺠﻤﻟﻤﻊ ﺳﻴﺴﻤﺢ‬
‫ﺑﺎﺧﺘﻴﺎﺭ ﺍﻟﺪﻋﺎﺓ ﺍﻷﻛﻔﺎﺀ ﺍﻟﻘﺎﺩﺭﻳﻦ ﻋﻠﻰ ﳎﺎ‪‬ﺔ ﳐﺘﻠﻒ ﺍﻟﺘﺤﺪﻳﺎﺕ‪ ،‬ﻛﻤﺎ ﺃﻧﻪ ﺳﻴﻤﻜﻦ ﻣﻦ ﺿﺒﻂ‪ ،‬ﻭﺗﻮﺣﻴﺪ‬
‫ﺃﺳﺲ‪ ،‬ﻭﻣﻌﺎﻳﲑ ﺍﻟﻐﺮﺑﻠﺔ ﻟﻠﺘﺮﺍﺙ ﺍﻟﺜﻘﺎﰲ ﺍﻹﺳﻼﻣﻲ ﺑﲔ ﳐﺘﻠﻒ ﺃﳓﺎﺀ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪.‬‬
‫ﺍﻟﻔﺮﻉ ﺍﳋﺎﻣﺲ‪ :‬ﻣﻮﺍﺟﻬﺔ ﺍﻟﻐﺰﻭ ﺍﻟﺜﻘﺎﰲ‬
‫ﺃﻛﺪ ﺍﻟﻐﺰﺍﱄ؛ ﺃﻥ ﺍﻟﻐﺰﻭ ﺍﻟﺜﻘﺎﰲ ﺑﺸﻘﻴﻪ ‪-‬ﺍﻟﺼﻠﻴﱯ ﻭﺍﻟﺸﻴﻮﻋﻲ‪ -‬ﻗﺪ ﻋﻤﻞ ﲜﺪ ﻟﺘﺸﻮﻳﻪ ﺍﻟﺜﻘﺎﻓﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻛﻤﺎ ﺃﻧﻪ ﻋﻤﻞ ﻋﻠﻰ ﺗﺸﻮﻳﻪ ﺻﻮﺭﺓ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻭﺍﳌﻔﻜﺮﻳﻦ ﺍﳌﺴﻠﻤﲔ ﺍﻟﻌﺎﻣﻠﲔ ﲜﺪ ﻃﻮﺍﻝ ﺣﻴﺎ‪‬ﻢ‬
‫ﻣﻦ ﺃﺟﻞ ﺇﻋﻼﺀ ﻛﻠﻤﺔ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﺭﻓﻊ ﻟﻮﺍﺀ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺭﺍﻳﺘﻪ‪ .‬ﻭﳍﺬﺍ ﺭﺃﻯ ﺍﻟﻐﺰﺍﱄ ﺃﻥ "ﺍﳉﻬﻮﺩ ﺍﺠﻤﻟﻨﻮﻧﺔ‬
‫ﺍﻟﱵ ﺗﺴﺘﺒﻴﺢ ﻗﺎﺩﺗﻨﺎ‪ ،‬ﻭﻛﱪﺍﺀﻧﺎ ﰲ ﻣﻴﺪﺍﻥ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺍﻷﺩﺏ‪ ،‬ﻭﺍﻟﺴﻴﺎﺳﺔ ﳍﺎ ﻏﺎﻳﺔ ﳚﺐ ﻓﻀﺤﻬﺎ‪ ،‬ﻭﺍﻟﺘﺤﺬﻳﺮ‬
‫ﻣﻦ ﻣﻐﺒﺘﻬﺎ‪ .‬ﺇ‪‬ﺎ ﺗﺮﻳﺪ ﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﺗﺎﺭﻳﺦ ﺃﻣﺔ‪ ،‬ﻭﻋﻨﺪﻣﺎ ﺗﻜﻮﻥ ﺃﻣﺘﻨﺎ ﺑﻼ ﺗﺎﺭﻳﺦ ﻓﻠﻦ ﺗﻜﻮﻥ ﺃﻣﺔ‪ ،‬ﻣﺎ ﻗﻴﻤﺔ‬
‫) ‪ (480‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ‪ ،‬ص‪.179 :‬‬
‫) ‪ (481‬أﻧﻈﺮ‪ :‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ‪ ،‬اﻟﺼﻔﺤﺔ ﻧﻔﺴﻬﺎ‪.‬‬
‫ﺃﻣﺔ ﻟﻴﺲ ﳍﺎ ﺭﺟﺎﻝ؟ ﻭﻣﺎ ﻗﻴﻤﺔ ﺩﻳﻦ ﱂ ﻳﺼﻨﻊ ﺭﺟﺎﻻ ﻋﻠﻰ ﺗﺮﺍﺧﻲ ﺍﻟﻌﺼﻮﺭ؟ ﺇﻧﻪ ﻻ ﺑﺪ ﻣﻦ ﺍﺳﺘﻨﻘﺎﺫ ﺗﺮﺍﺛﻨﺎ‬
‫ﻣﻦ ﺃﻳﺪﻱ ﺍﳌﺴﻌﻮﺭﻳﻦ ﺍﳍﺪﺍﻣﲔ‪ ،‬ﻭﺍﻟﻮﺍﻗﻔﲔ ﻋﻠﻰ ﻣﺒﻌﺪﺓ ﻳﻨﺒﺤﻮﻥ ﺍﻟﻘﻮﺍﻓﻞ ﺍﳌﺎﺭﺓ")‪.(482‬‬
‫ﺇﻥ ﺍﻟﺘﺮﺍﺙ ﺍﻹﺳﻼﻣﻲ ﺍﻟﺬﻱ ﺗﻌﺮﺽ ﻟﻸﺧﻄﺎﺀ‪ ،‬ﻭﺍﻻﳓﺮﺍﻓﺎﺕ ﺍﻟﻨﺎﲨﺔ ﻋﻦ ﺗﻘﺼﲑ ﺃﺑﻨﺎﺋﻪ‪ ،‬ﻭﺃﺗﺒﺎﻋﻪ‬
‫ﻳﺘﻌﺮﺽ ‪-‬ﻭﻣﻨﺬ ﺯﻣﻦ ﻃﻮﻳﻞ‪ -‬ﳍﺠﻮﻡ ﺃﻋﺪﺍﺋﻪ‪ ،‬ﻭﺧﺼﻮﻣﻪ ﺍﻟﺬﻳﻦ ﻻ ﺗﻔﺘﺮ ﻛﺮﺍﻫﻴﺘﻬﻢ ﻟﻪ‪ ،‬ﻭﻻ ﺗﺘﻮﻗﻒ‬
‫ﺃﺣﻘﺎﺩﻫﻢ ﻋﻠﻴﻪ‪ ،‬ﺇﳕﺎ ﺗﺘﻐﲑ ﺃﺳﻠﺤﺘﻬﻢ ﺿﺪﻩ‪ ،‬ﻭﻭﺳﺎﺋﻞ ﻫﺠﻮﻣﻬﻢ ﻋﻠﻴﻪ‪ ،‬ﻭﳍﺬﺍ ﳚﺐ ﺍﻟﺘﺼﺪﻱ ﳍﻢ‪ ،‬ﻭﺇﻋﺎﺩﺓ‬
‫ﺇﺣﻴﺎﺀ‪ ،‬ﻭﺗﻨﻘﻴﺔ ﺍﻟﺘﺮﺍﺙ ﺍﻹﺳﻼﻣﻲ ﺑﻌﻴﺪﺍ ﻋﻦ ﺩﺳﺎﺋﺴﻬﻢ‪ ،‬ﻭﻣﻐﺎﻟﻄﺎ‪‬ﻢ‪.‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺇﻋﺎﺩﺓ ﺍﻟﺼﻠﺔ ﺑﲔ ﺍﻻﲡﺎﻫﲔ ﺍﻟﺜﻘﺎﰲ ﻭﺍﻟﺴﻴﺎﺳﻲ‬
‫ﻳﻄﺮﺡ ﺍﻟﻐﺰﺍﱄ ﺧﻄﻮﺓ ﺃﺧﺮﻯ ﻟﺘﻨﻘﻴﺔ ﺍﻟﺘﺮﺍﺙ ﺍﻟﺜﻘﺎﰲ ﺍﻹﺳﻼﻣﻲ؛ ﻭﻫﻲ ﺿﺮﻭﺭﺓ ﺇﻋﺎﺩﺓ ﺍﻟﻌﻼﻗﺔ ﺑﲔ‬
‫ﺍﻻﲡﺎﻩ ﺍﻟﺜﻘﺎﰲ‪ ،‬ﻭﺍﻻﲡﺎﻩ ﺍﻟﺴﻴﺎﺳﻲ‪ ،‬ﻭﺍﻟﻌﻤﻞ ﻋﻠﻰ ﺗﻮﺛﻴﻘﻬﺎ ﻣﻦ ﺟﺪﻳﺪ‪ ،‬ﻧﻈﺮﺍ ﳌﺎ ﲤﺜﻠﻪ ﻣﻦ ﺃﳘﻴﺔ ﻛﺒﲑﺓ‬
‫ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻤﺴﻠﻤﲔ‪ ،‬ﻭﰲ ﺫﻟﻚ ﻳﻘﻮﻝ‪" :‬ﳚﺐ ﺃﻥ ﻧﻌﻘﺪ ﺻﻠﺤﺎ ﺑﲔ ﺍﻻﲡﺎﻫﲔ‪ ،‬ﺑﲔ ﺍﻻﲡﺎﻩ ﺍﻟﺜﻘﺎﰲ‪،‬‬
‫ﻭﺍﻻﲡﺎﻩ ﺍﻟﺴﻴﺎﺳﻲ‪ ،‬ﻭﳝﻜﻦ ﺃﻥ ﻧﻌﺘﱪ ﺃﻥ ﺍﻟﺘﺨﻠﻒ‪ ،‬ﻭﺍﻻﺭﺗﻜﺎﺱ ﳝﻜﻦ ﺃﻥ ﻳﻜﺮﺱ‪ ،‬ﻭﻳﺴﺘﻤﺮ ﻃﺎﳌﺎ ﺃﻥ ﻫﺬﺍ‬
‫ﺍﻻﻓﺘﺮﺍﻕ ﺣﺎﺻﻞ ﺑﲔ ﺍﻟﻘﻴﺎﺩﺓ ﺍﻟﻔﻜﺮﻳﺔ‪ ،‬ﻭﺍﻟﻘﻴﺎﺩﺓ ﺍﻟﺴﻴﺎﺳﻴﺔ‪ ،‬ﻭﺳﻴﺒﻘﻰ ﺍﻟﺘﺨﻠﻒ ﺣﺘﻤﺎ")‪ .(483‬ﻭﻫﺬﺍ ﺭﺍﺟﻊ‬
‫ﺇﱃ ﻛﻮﻥ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻗﺪ ﺷﻬﺪ ﻣﻨﺬ ﺃﻣﺪ ﻃﻮﻳﻞ ﺍﺗﺴﺎﻋﺎ ﰲ ﺍﳉﻔﻮﺓ ﺑﲔ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻭﺍﳊﻜﺎﻡ‪ ،‬ﺃﻱ ﺑﲔ‬
‫ﺍﻟﻘﻴﺎﺩﺗﲔ ﺍﻟﻔﻜﺮﻳﺔ‪ ،‬ﻭﺍﻟﺴﻴﺎﺳﻴﺔ‪ ،‬ﻓﻜﺜﲑﺍ ﻣﺎ ﻟﻘﻲ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻌﻨﺖ‪ ،‬ﻭﻛﺎﺑﺪﻭﺍ ﺍﻟﺘﻌﺬﻳﺐ ﻋﻠﻰ ﺃﻳﺪﻱ ﺍﻟﻘﺎﺩﺓ‪،‬‬
‫ﻭﺍﳊﻜﺎﻡ ﺑﺴﺒﺐ ﺍﻻﺧﺘﻼﻑ ﺣﻮﻝ ﻗﻀﺎﻳﺎ ﳐﺘﻠﻔﺔ ﺗﺘﻌﻠﻖ ﺃﻏﻠﺒﻬﺎ ﺑﺄﻣﻮﺭ ﺍﻟﺘﺸﺮﻳﻊ‪ ،‬ﻭﺃﺳﺎﻟﻴﺐ ﺍﳊﻜﻢ‪،‬‬
‫ﻭﺷﺮﻭﻃﻪ… ﻭﻏﲑﻫﺎ‪ ،‬ﳑﺎ ﺃﻧﺘﺞ ﻋﻠﻤﺎﺀ ﻻﺫﻭﺍ ﺑﺎﻟﺼﻤﺖ‪ ،‬ﻭﺁﺛﺮﻭﺍ ﺍﻻﻧﻘﻴﺎﺩ‪ ،‬ﻭﻋﻠﻤﺎﺀ ﺁﺧﺮﻳﻦ ﺁﺛﺮﻭﺍ‬
‫ﺍﻻﻧﺰﻭﺍﺀ‪ ،‬ﻭﺍﻛﺘﻔﻮﺍ ﺑﺘﻐﻴﲑ ﺍﳌﻨﻜﺮ ﺑﺄﺿﻌﻒ ﻣﺮﺍﺗﺐ ﺍﻹﳝﺎﻥ‪ ،‬ﻭﻋﻠﻤﺎﺀ ﺁﺧﺮﻳﻦ ﺃﺩﻭﺍ ﻭﺍﺟﺒﻬﻢ ﺑﺸﻤﻮﺥ‪،‬‬
‫ﻭﺭﺳﻮﺥ)‪.(484‬‬
‫ﻭﻟﺬﺍ ﳚﺐ ﺃﻥ ﺗﺰﻭﻝ ﻫﺬﻩ ﺍﳋﻼﻓﺎﺕ‪ ،‬ﻭﺃﻥ ﲣﺘﻔﻲ ﻣﻌﻬﺎ ﻫﺬﻩ ﺍﳉﻔﻮﺓ‪ ،‬ﻛﻲ ﻳﺘﻢ ﺻﻬﺮ ﺍﺠﻤﻟﻬﻮﺩﺍﺕ‬
‫ﻣﻦ ﻛﻼ ﺍﻟﻄﺮﻓﲔ‪ ،-‬ﻭﺗﻮﺟﻴﻬﻬﺎ ﻹﻋﺎﺩﺓ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﺼﺤﻴﺤﺔ‪ ،‬ﻓﺘﻘﻴﻴﺪ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻭﺗﻄﻮﻳﻘﻬﻢ‬‫ﲟﺨﺘﻠﻒ ﻭﺳﺎﺋﻞ ﺍﻟﻀﻐﻂ‪ ،‬ﻭﺍﻻﺿﻄﻬﺎﺩ ﲢﻮﻝ ﺩﻭﻥ ﺇﺑﺪﺍﻋﻬﻢ ﺍﻟﻔﻜﺮﻱ‪ ،‬ﻭﺇﺧﻼﺻﻬﻢ ﰲ ﻣﻴﺪﺍﻥ ﺍﻟﺪﻋﻮﺓ‬
‫ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﺘﻌﺎﻭﻥ ﺑﲔ ﻣﺪﺭﺳﱵ ﺍﻷﺛﺮ ﻭﺍﻟﺮﺃﻱ‬
‫) ‪ (482‬اﻟﻤﺼﺪر اﻟﺴﺎﺑﻖ‪ ،‬ص‪.93 :‬‬
‫) ‪ (483‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﻣﺸﻜﻼت ﻓﻲ ﻃﺮﻳﻖ اﻟﺤﻴﺎة اﻹﺳﻼﻣﻴﺔ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.125 :‬‬
‫) ‪ (484‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻟﺪﻋﻮة اﻹﺳﻼﻣﻴﺔ ﺗﺴﺘﻘﺒﻞ ﻗﺮﻧﻬﺎ اﻟﺨﺎﻣﺲ ﻋﺸﺮ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.74-73 :‬‬
‫ﻣﻮﺍﺻﻠﺔ ﳌﺮﺍﺣﻞ ﺍﻟﻐﺮﺑﻠﺔ‪ ،‬ﻭﺍﻟﺘﻨﻘﻴﺔ ﺍﳌﻨﺼﺒﺔ ﻋﻠﻰ ﺍﻟﺘﺮﺍﺙ ﺍﻟﺜﻘﺎﰲ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻳﻀﻴﻒ ﺍﻟﻐﺰﺍﱄ‬
‫ﻣﺮﺣﻠﺔ ﺃﺧﺮﻯ؛ ﻭﻫﻲ ﺿﺮﻭﺭﺓ ﺗﻔﻌﻴﻞ ﺍﻟﺘﻌﺎﻭﻥ ﺑﲔ ﻣﺪﺭﺳﱵ ﺍﻷﺛﺮ ﻭﺍﻟﺮﺃﻱ ﰲ ﳎﺎﻝ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ‪،‬‬
‫ﻗﺎﺋﻼ‪" :‬ﺃﺭﻳﺪ ﺃﻥ ﺃﻗﺘﺮﺡ ﺗﻌﺎﻭﻧﺎ ﻣﺴﺘﻤﺮﺍ ﺑﲔ ﻣﺪﺭﺳﱵ ﺍﻷﺛﺮ ﻭﺍﻟﺮﺃﻱ ﰲ ﺛﻘﺎﻓﺘﻨﺎ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻓﺈﻥ ﺍﺳﺘﺒﺎﺣﺔ‬
‫ﺃﺣﺪ ﺍﻟﻔﺮﻳﻘﲔ ﻟﻶﺧﺮ ﻭﺧﻴﻢ ﺍﻟﻌﻘﱮ ﻋﻠﻰ ﺃﻣﺘﻨﺎ ﺍﳌﻨﻬﻜﺔ ﺍﶈﺎﺻﺮﺓ")‪ .(485‬ﻓﺎﻟﻐﺰﺍﱄ ﻳﺮﻯ ﺃﻥ ﺍﻟﻈﺮﻭﻑ ﺍﻟﱵ‬
‫ﳛﻴﺎ ﰲ ﻇﻠﻬﺎ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻻ ﺗﺴﻤﺢ ‪‬ﺬﺍ ﺍﻻﺧﺘﻼﻑ‪ ،‬ﻭﻫﺬﺍ ﺍﻻﻧﻔﺼﺎﻝ ﺑﲔ ﺍﳌﺪﺭﺳﺘﲔ‪ ،‬ﺑﻞ ﺇ‪‬ﺎ‬
‫ﺗﺘﻄﻠﺐ ﱂ ﺍﻟﺸﻤﻞ‪ ،‬ﻭﺗﺴﺘﻮﺟﺐ ﺗﻮﺣﻴﺪ ﺍﻟﺼﻔﻮﻑ‪ ،‬ﻭﺍﺠﻤﻟﻬﻮﺩﺍﺕ ﻣﻦ ﺃﺟﻞ ﺇﻋﻼﺀ ﻛﻠﻤﺔ ﺍﷲ ﺗﻌﺎﱃ ﺑﻌﺪ ﺃﻥ‬
‫ﳒﺤﻮﺍ ﰲ ﲤﺰﻳﻖ ﻭﺣﺪﺗﻪ‪ ،‬ﻭﲡﺰﻱﺀ ﺍﻟﺪﻭﻟﺔ ﺍﻟﻮﺍﺣﺪﺓ ﺇﱃ ﺩﻭﻳﻼﺕ ﻛﺜﲑﺓ‪ ،‬ﻭﺿﻌﻴﻔﺔ‪.‬‬
‫ﻭﺍﻟﻐﺰﺍﱄ ﻳﺮﻯ ﺃﻥ ﺍﳌﺴﻠﻤﲔ ‪-‬ﻭﻋﻠﻰ ﺭﺃﺳﻬﻢ ﻫﺎﺗﲔ ﺍﳌﺪﺭﺳﺘﲔ‪ -‬ﻣﻄﺎﻟﺒﻮﻥ ﺑﺈﻋﺎﺩﺓ ﻭﺣﺪﰎ‪،‬‬
‫ﺑﺈﻋﺎﺩﺓ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﱵ ﺗﺆﻛﺪ ﻭﺣﺪ‪‬ﻢ ﺍﻟﻌﺎﻃﻔﻴﺔ‪ ،‬ﻭﺍﻟﻔﻜﺮﻳﺔ)‪ ،(486‬ﻭﻫﻮ ﻳﻮﱄ ﻋﻨﺎﻳﺔ ﻛﺒﲑﺓ ﻟﻠﺜﻘﺎﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ‪،‬‬
‫ﻭﻳﺆﻣﻦ ﲟﺪﻯ ﻗﺪﺭ‪‬ﺎ ﻋﻠﻰ ﺇﻋﺎﺩﺓ ﺍﳌﺴﻠﻤﲔ ﺇﱃ ﺍﻟﻔﻬﻢ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﺍﻟﻜﻠﻲ ﻟﻺﺳﻼﻡ‪ ،‬ﻭﻣﻦ ﲦﺔ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ‬
‫ﺍﺳﺘﻌﺎﺩﺓ ﳎﺪﻫﻢ ﺍﳊﻀﺎﺭﻱ ﺍﻟﻐﺎﺑﺮ‪ .‬ﻭﺍﻟﻐﺰﺍﱄ ﺇﳕﺎ ﻳﻨﺸﺪ ﻫﺬﻩ ﺍﻟﺜﻘﺎﻓﺔ ﰲ ﻛﻞ ﺍﻻﲡﺎﻫﺎﺕ؛ ﻷﻧﻪ ﻣﻘﺘﻨﻊ‬
‫ﺑﻀﺮﻭﺭ‪‬ﺎ ﲨﻴﻌﺎ‪ .‬ﻓﻬﻮ ﻳﻨﺸﺪ ﺛﻘﺎﻓﺔ ﺍﻟﻮﺣﺪﺓ ﺑﲔ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﻳﻨﺸﺪ ﺛﻘﺎﻓﺔ ﺍﻟﺘﻨﺸﺌﺔ ﺍﻟﺴﻠﻴﻤﺔ ﻟﻠﻌﻘﻞ ﺍﳌﺴﻠﻢ‪،‬‬
‫ﻭﺍﻟﻀﻤﲑ ﺍﳌﺴﻠﻢ‪ ،‬ﻭﺍﻟﺴﻠﻮﻙ ﺍﳌﺴﻠﻢ‪ ،‬ﻛﻤﺎ ﺃﻧﻪ ﻳﻨﺸﺪ ﺛﻘﺎﻓﺔ ﺗﺴﻤﻮ ﺑﺸﺆﻭﻥ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻓﺘﺠﻌﻞ ﻋﺒﺎﺩﺓ ﺍﷲ‬
‫ﺳﻮﺍﺀ ﰲ ﺍﳌﺴﺠﺪ‪ ،‬ﺃﻭ ﺍﳌﺼﻨﻊ)‪ .(487‬ﻓﺈﻥ ﲢﻘﻖ ﻛﻞ ﺫﻟﻚ‪ ،‬ﻭﺍﺳﺘﻌﺎﺩﺕ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻧﻘﺎﺀﻫﺎ‪،‬‬
‫ﻭﺻﻔﺎﺀﻫﺎ‪ ،‬ﺑﻌﺪ ﲣﻠﺼﻬﺎ ﻣﻦ ﺍﻟﺸﻮﺍﺋﺐ‪ ،‬ﻭﺍﳉﻬﺎﻻﺕ‪ ،‬ﻓﻠﻴﺴﺘﺒﺸﺮ ﺍﳌﺴﻠﻤﻮﻥ ﺧﲑﺍ ﺑﻌﻮﺩﺓ ﺑﻮﺍﺩﺭ ﺍﳊﻀﺎﺭﺓ‬
‫ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﻣﻦ‪ :‬ﻧﻘﺪ ﺷﺎﻣﻞ ﳌﺴﺎﺭ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‬
‫ﺍﳌﺮﺣﻠﺔ ﺍﻷﺧﲑﺓ ﰲ ﺇﻃﺎﺭ ﺗﻨﻘﻴﺔ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳌﻮﺭﻭﺛﺔ ﺗﺘﻤﺜﻞ ﰲ ﺩﻋﻮﺓ ﺍﻟﻐﺰﺍﱄ ﺇﱃ ﺿﺮﻭﺭﺓ‬
‫ﺗﻘﺪﱘ "ﻧﻘﺪ ﻋﻠﻴﻢ ﺑﺮﻱﺀ ﻟﻠﻄﺮﻳﻘﺔ ﺍﻟﱵ ﺳﺎﺭ ‪‬ﺎ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻣﻦ ﻗﺮﻭﻥ ﺧﻠﺖ ﰲ ﺍﳌﻌﺘﺮﻙ ﺍﻟﻌﺎﳌﻲ‪،‬‬
‫ﻭﳏﺎﻛﻤﺔ ﳍﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺘﲔ‪ :‬ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﻭﺍﻟﻌﻤﻠﻴﺔ ﺩﻭﻥ ‪‬ﻴﺐ ﻟﻠﺴﺎﺳﺔ‪ ،‬ﺃﻭ ﻟﻠﻌﻮﺍﻡ")‪ ،(488‬ﻭﺍﻟﻘﻴﺎﻡ‬
‫‪‬ﺬﺍ ﺍﻟﻨﻘﺪ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﺪﻗﺔ‪ ،‬ﻭﺍﻟﺼﺪﻕ ‪-‬ﻛﻤﺎ ﻳﺮﻯ ﺍﻟﻐﺰﺍﱄ‪ -‬ﺳﻴﻜﻔﻞ ﳌﺴﻠﻤﻲ ﺍﻟﻘﺮﻥ ﺍﳋﺎﻣﺲ ﻋﺸﺮ‬
‫ﺍﻹﻃﻼﻉ ﻋﻠﻰ ﺟﻞ ﺍﳊﻘﺎﺋﻖ‪ ،‬ﻭﺍﻷﺣﺪﺍﺙ ﺍﻟﱵ ﻣﺮ ‪‬ﺎ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺩﻭﻥ ﺃﻳﺔ ﻣﻐﺎﻟﻄﺎﺕ‪ ،‬ﺃﻭ ﲡﺎﻭﺯﺍﺕ‬
‫ﻣﻦ ﺷﺄ‪‬ﺎ ﺗﺸﻮﻳﻪ ﺍﻟﺼﻮﺭﺓ ﺍﳊﻘﻴﻘﻴﺔ‪ ،‬ﺃﻭ ﺗﻌﺘﻴﻤﻬﺎ‪ ،‬ﻭﺳﻴﺘﻴﺢ ﳍﻢ ﻓﺮﺻﺔ ﺇﺩﺭﺍﻙ ﻣﻮﺍﻃﻦ ﺍﻟﻘﻮﺓ‪ ،‬ﻭﺍﻟﻀﻌﻒ‪،‬‬
‫ﻭﺃﺳﺒﺎ‪‬ﺎ ﺍﻟﱵ ﻛﺎﻧﺖ ﺗﺜﲑﻫﺎ‪ ،‬ﻭﺗﺆﺛﺮ ﻓﻴﻬﺎ ﺑﺎﺳﺘﻤﺮﺍﺭ‪ .‬ﳑﺎ ﺳﻴﺴﻤﺢ ﳍﻢ ﺑﻔﻬﻢ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﱵ ﺳﺎﺭ ﻋﻠﻴﻬﺎ‬
‫) ‪ (485‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﻋﻠﻞ وأدوﻳﺔ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.77 :‬‬
‫) ‪ (486‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻟﺪﻋﻮة اﻹﺳﻼﻣﻴﺔ ﺗﺴﺘﻘﺒﻞ ﻗﺮﻧﻬﺎ اﻟﺨﺎﻣﺲ ﻋﺸﺮ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.227 :‬‬
‫) ‪ (487‬أﻧﻈﺮ‪ :‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ‪ ،‬اﻟﺼﻔﺤﺔ ﻧﻔﺴﻬﺎ‪.‬‬
‫) ‪ (488‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬رآﺎﺋﺰ اﻹﻳﻤﺎن ﺑﻴﻦ اﻟﻌﻘﻞ واﻟﻘﻠﺐ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.09 :‬‬
‫ﺍﳌﻨﺤﲎ ﺍﻟﺒﻴﺎﱐ ﳊﺮﻛﺔ ﺍﳊﻀﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺃﺳﺒﺎﺏ ﺻﻌﻮﺩﻩ ﺃﺣﻴﺎﻧﺎ‪ ،‬ﻭﻫﺒﻮﻃﻪ ﺃﺣﻴﺎﻧﺎ ﺃﺧﺮﻯ‪.‬‬
‫ﻭﺳﻴﺠﻌﻠﻬﻢ ﻳﺴﻬﻤﻮﻥ ﰲ ﻭﺿﻊ ﺍﳋﻄﻂ ﺍﻟﻮﺍﺟﺐ ﺍﺗﺒﺎﻋﻬﺎ ﰲ ﻣﺮﺣﻠﺔ ﺍﻟﺒﻨﺎﺀ ﺍﳊﻀﺎﺭﻱ ﻟﻠﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪،‬‬
‫ﻭﺗﻔﺎﺩﻱ ﻛﻞ ﺍﻷﺧﻄﺎﺀ‪ ،‬ﻭﺍﻟﻌﻠﻞ ﺍﻟﱵ ﺃﺛﺒﺖ ﺍﻟﺮﺻﻴﺪ ﺍﻟﺘﺎﺭﳜﻲ ﻓﺸﻠﻬﺎ‪ ،‬ﻭﺇﻋﺎﻗﺘﻬﺎ ﳌﺴﺎﺭ ﺍﳊﻀﺎﺭﺓ‬
‫ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺇﻋﺎﺩﺓ ﺑﻨﺎﺀ ﺍﻟﻔﺮﺩ ﺍﳌﺴﻠﻢ‬
‫ﺇﻥ ﺍﻟﻌﺎﻣﻞ ﺍﻟﺜﺎﻟﺚ ﺍﳌﺴﺎﻋﺪ ﻋﻠﻰ ﺗﺼﺤﻴﺢ ﺍﻟﻮﻋﻲ ﺍﻟﺪﻳﲏ ﻟﻠﻤﺴﻠﻤﲔ‪ ،‬ﻭﺇﳒﺎﺡ ‪‬ﻀﺘﻬﻢ ﺍﳊﻀﺎﺭﻳﺔ‬
‫ﻛﻤﺎ ﻳﺮﺍﻩ ﺍﻟﻐﺰﺍﱄ؛ ﻫﻮ ﺇﻋﺎﺩﺓ ﺑﻨﺎﺀ ﺍﻟﻔﺮﺩ ﺍﳌﺴﻠﻢ‪ .‬ﺫﻟﻚ ﺃﻧﻪ ﻳﺆﻣﻦ ﺑﺄﻥ ﺍﻟﻔﺮﺩ ﻫﻮ ﻋﻤﺎﺩ ﺍﺠﻤﻟﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ‪،‬‬
‫ﻭﺭﻛﻴﺰﺓ ﺗﺄﺳﻴﺴﻪ‪ ،‬ﻭﺗﻮﺟﻴﻬﻪ‪ ،‬ﻭﺃﻧﻪ ﺇﺫﺍ ﰎ ﺑﻨﺎﺅﻩ ﻋﻠﻰ ﺃﺳﺲ ﻗﻮﻳﺔ‪ ،‬ﻭﺟﺮﺕ ﺗﻨﺸﺌﺘﻪ ﰲ ﻇﺮﻭﻑ ﺳﻮﻳﺔ‪،‬‬
‫ﻛﺎﻥ ﺫﻟﻚ ﺇﻳﺬﺍﻧﺎ ﲟﺠﺘﻤﻊ ﻗﻮﻱ‪ ،‬ﻣﺘﲔ‪ ،‬ﻭﻣﺘﻤﺎﺳﻚ‪.‬‬
‫ﻭﻗﺪ ﲢﺪﺙ ﺍﻟﻐﺰﺍﱄ ﰲ ﻛﺜﲑ ﻣﻦ ﻛﺘﺒﻪ)‪ (489‬ﻋﻦ ﻫﺬﻩ ﺍﻟﻘﻀﻴﺔ‪ ،‬ﻭﺑﲔ ﺃﻥ ﻧﺼﻴﺒﺎ ﻛﺒﲑﺍ ﻣﻦ‬
‫ﺍﻟﺘﺨﻠﻒ ﺍﳊﻀﺎﺭﻱ ﺍﻟﺬﻱ ﻳﻌﺘﺮﻱ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻳﻌﻮﺩ ﺇﱃ ﺗﺰﻋﺰﻉ ﺍﻟﺒﻨﺎﺀ ﺍﻟﺪﺍﺧﻠﻲ ﻟﻜﻞ ﻓﺮﺩ ﻣﺴﻠﻢ‪،‬‬
‫ﻧﺘﻴﺠﺔ ﻟﻔﻘﺪﺍﻧﻪ ﻋﻨﺎﺻﺮ ﻛﺜﲑﺓ ﻣﻦ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻷﺧﻼﻗﻴﺔ‪ ،‬ﻭﺍﻟﻨﻔﺴﻴﺔ ﺍﻟﺮﻓﻴﻌﺔ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺃﻳﺪﻩ ﺍﻟﻘﺮﺿﺎﻭﻱ ﺑﻘﻮﻟﻪ‪:‬‬
‫"ﺇﻥ ﺍﻹﻧﺴﺎﻥ ﰲ ﺃﻭﻃﺎﻧﻨﺎ ﻗﺪ ﺗﻌﺮﺽ ﻟﺘﺨﺮﻳﺐ ﺧﻄﲑ ﻣﻦ ﺩﺍﺧﻠﻪ‪ ،‬ﲣﺮﻳﺐ ﺟﻌﻠﻪ ﻻ ﻳﻬﺘﻢ ﺇﻻ ﺑﺬﺍﺗﻪ ﺩﻭﻥ‬
‫ﺍﻟﻨﻈﺮ ﺇﱃ ﺍﳉﻤﺎﻋﺔ‪ ،‬ﺃﻭ ﺍﻟﻮﻃﻦ‪ ،‬ﺃﻭ ﺍﻷﻣﺔ‪ ،‬ﻭﻻ ﻳﻬﻤﻪ ﻣﻦ ﺫﺍﺗﻪ ﺇﻻ ﺟﺎﻧﺒﻬﺎ ﺍﳌﺎﺩﻱ‪ ،‬ﻓﻬﻮ ﻳﻠﻬﺚ ﻭﺭﺍﺀ‬
‫ﺍﳌﻨﻔﻌﺔ ﻭﺍﻟﻠﺬﺓ ﻓﺤﺴﺐ‪ ،‬ﻭﺍﳌﻨﻔﻌﺔ ﺍﻟﱵ ﻳﺴﻌﻰ ﻭﺭﺍﺀﻫﺎ ﻫﻲ ﻣﻨﻔﻌﺘﻪ ﻫﻮ‪ ،‬ﻭﻣﻨﻔﻌﺘﻪ ﺍﳌﺎﺩﻳﺔ‪ ،‬ﻭﺍﻵﻧﻴﺔ ﺃﻳﻀﺎ‪ .‬ﺇﻧﻪ‬
‫ﱂ ﻳﺮ ﰲ ﻧﻔﺴﻪ ﺇﻻ ﺍﻟﻄﲔ ﻭﺍﳊﻤﺄ ﺍﳌﺴﻨﻮﻥ‪ ،‬ﺃﻣﺎ ﻧﻔﺨﺔ ﺍﻟﺮﻭﺡ… ﺃﻣﺎ ﺟﻮﻫﺮ ﺍﻹﻧﺴﺎﻥ… ﻓﻬﻮ ﰲ ﺷﻐﻞ‬
‫ﻋﻨﻪ‪ ،‬ﺑﻞ ﻫﻮ ﻳﻜﺎﺩ ﻻ ﻳﻌﺮﻓﻪ ﻭﻻ ﻳﺆﻣﻦ ﺑﻪ‪ ،‬ﻓﻼ ﻳﺒﺤﺚ ﻋﻨﻪ")‪.(490‬‬
‫ﻭﳍﺬﺍ ﻗﺮﺭ ﺍﻟﻐﺰﺍﱄ؛ ﺃﻥ ﺍﻟﻌﻼﺝ ﺍﻟﺬﻱ ﻳﺒﺪﺃ ﺑﺎﳉﺒﻬﺔ ﺍﻟﺪﺍﺧﻠﻴﺔ ﻟﻠﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﻫﻲ ﺟﺒﻬﺔ‬
‫ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻻ ﺑﺪ ﺃﻥ ﻳﺮﺍﻋﻲ‪ ،‬ﻭﺑﻘﻮﺓ ﺍﻟﺘﻜﻮﻳﻦ ﺍﻟﺪﺍﺧﻠﻲ ﻟﻜﻞ ﻓﺮﺩ ﻣﻨﻬﻢ‪ ،‬ﺑﺄﻥ ﻳﻌﺎﺩ ﺑﻨﺎﺅﻩ ﻋﻠﻰ ﺍﻷﺳﺲ‬
‫ﺍﻟﺼﺤﻴﺤﺔ ﺍﻟﱵ ﺑﲏ ﻋﻠﻴﻬﺎ ﺟﻴﻞ ﺍﻟﻔﺘﺮﺓ ﺍﻟﺬﻫﺒﻴﺔ‪ ،‬ﻭﻳﺘﻢ ﺍﳋﻼﺹ ﻣﻦ ﺍﻟﺼﻮﺭﺓ ﺍﻟﺴﻠﺒﻴﺔ ﺍﻟﱵ ﺍﺻﻄﺒﻐﺖ ‪‬ﺎ‬
‫ﺍﻷﺟﻴﺎﻝ ﺍﳊﺎﻟﻴﺔ‪ ،‬ﻭﰲ ﺫﻟﻚ ﻳﻘﻮﻝ‪" :‬ﺍﳊﻖ ﺃﻥ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻭﺍﻟﺘﺎﺑﻌﲔ ﻛﺎﻧﻮﺍ ﻧﺘﺎﺝ ﺗﺮﺑﻴﺔ ﻧﺒﻮﻳﺔ ﻣﺒﺎﺷﺮﺓ‬
‫ﺟﻌﻠﺖ ﻣﻨﻬﻢ ﺍﳉﻴﻞ ﺍﻟﺬﻱ ﺣﻮﻝ ﺍﳊﻀﺎﺭﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻣﻦ ﺣﺎﻝ ﺇﱃ ﺣﺎﻝ‪ ،‬ﻭﺃﺷﻌﺮ ﺍﻟﻴﻮﻡ ﺑﺸﻲﺀ ﻣﻦ‬
‫ﺍﻷﺳﻰ‪ ،‬ﻭﺍﻟﻴﺄﺱ ﻷﻧﻨﺎ ﻻ ﳒﻤﻊ ﻣﻦ ﻋﻨﺎﺻﺮ ﺍﻟﺘﺮﺑﻴﺔ ﻣﺎ ﳚﻌﻞ ﺃﻣﺘﻨﺎ ﺗﻨﺒﺖ ﰲ ﻣﻐﺎﺭﺳﻬﺎ‪ ،‬ﻭﲡﺪﻱ ﻋﻠﻰ‬
‫ﺭﺳﺎﻟﺘﻬﺎ‪ ،‬ﺫﺍﻙ ﰲ ﻭﻗﺖ ﺗﻌﺮﺑﺪ ﻓﻴﻪ ﺷﻴﺎﻃﲔ ﺍﻹﻧﺲ ﻭﺍﳉﻦ‪ ،‬ﻭﻳﻜﺎﺩ ﺍﳍﻮﻯ ﻳﻨﻔﺮﺩ ﺑﺰﻣﺎﻡ ﺍﻟﻌﺎﱂ‬
‫) ‪ (489‬ﻣﻦ أهﻤﻬﺎ‪ :‬اﻟﺠﺎﻧﺐ اﻟﻌﺎﻃﻔﻲ ﻣﻦ اﻹﺳﻼم‪ ،‬ﻋﻘﻴﺪة اﻟﻤﺴﻠﻢ‪ ،‬ﺟﺪد ﺣﻴﺎﺗﻚ‪ ،‬ﺳﺮ ﺗﺄﺧﺮ اﻟﻌﺮب واﻟﻤﺴﻠﻤﻴﻦ‪ ،‬هﺬا دﻳﻨﻨﺎ‪...‬وﻏﻴﺮهﺎ‪.‬‬
‫) ‪ (490‬ﻳﻮﺳﻒ اﻟﻘﺮﺿﺎوي‪ :‬اﻟﺼﺤﻮة اﻹﺳﻼﻣﻴﺔ وهﻤﻮم اﻟﻮﻃﻦ اﻟﻌﺮﺑﻲ واﻹﺳﻼﻣﻲ‪) ،‬اﻟﺠﺰاﺋﺮ‪ ،‬ﻣﻜﺘﺒﺔ رﺣﺎب‪ ،‬ط‪1409 ،02 :‬هـ‪1989 ،‬م( ص‪.172 :‬‬
‫ﺃﲨﻊ")‪ ،(491‬ﻭﳍﺬﺍ ﺗﺰﺩﺍﺩ ﺣﺎﺟﺔ ﺍﳌﺴﻠﻤﲔ ﺇﱃ ﺇﻋﺎﺩﺓ ﺑﻨﺎﺋﻬﻢ ﺍﻷﺧﻼﻗﻲ ﻣﻦ ﺟﺪﻳﺪ ﲤﻬﻴﺪﺍ ﻟﺒﻠﻮﻍ ﳎﺪﻫﻢ‬
‫ﺍﳊﻀﺎﺭﻱ ﺍﻟﻌﺘﻴﺪ‪.‬‬
‫ﻭﻗﺪ ﺳﻌﻰ ﺍﻟﻐﺰﺍﱄ ﺇﱃ ﻣﻌﺮﻓﺔ ﺳﺮ ﺍﻻﳓﺮﺍﻑ ﺍﻟﺬﻱ ﺃﺻﺎﺏ ﺍﻟﺘﻜﻮﻳﻦ ﺍﻟﺪﺍﺧﻠﻲ ﻟﻠﻔﺮﺩ ﺍﳌﺴﻠﻢ‬
‫ﻓﻮﺟﺪ؛ ﺃﻥ ﻫﻨﺎﻙ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻷﺳﺒﺎﺏ ﺗﻘﻒ ﻭﺭﺍﺀﻩ ﻭﰲ ﻣﻘﺪﻣﺘﻬﺎ ﺍﳓﺮﺍﻑ ﺍﻟﺘﺮﺑﻴﺔ‪ ،‬ﻭﺍﺑﺘﻌﺎﺩﻫﺎ ﻋﻦ‬
‫ﺃﻫﺪﺍﻓﻬﺎ ﺍﳊﻘﻴﻘﻴﺔ‪ ،‬ﻭﺧﻄﻮﺍ‪‬ﺎ ﺍﻟﺮﺗﻴﺒﺔ ﰲ ﺗﻨﺸﺌﺔ ﺍﻷﺟﻴﺎﻝ‪ ،‬ﻭﺭﻋﺎﻳﺘﻬﺎ‪ .‬ﻭﻓﻴﻤﺎ ﻳﻠﻲ ﺑﻌﺾ ﻫﺬﻩ ﺍﻷﺳﺒﺎﺏ‬
‫ﻛﻤﺎ ﺗﻨﺎﻭﳍﺎ ﺍﻟﻐﺰﺍﱄ ﰲ ﻓﻜﺮﻩ‪:‬‬
‫ﺃﻭﻻ‪ :‬ﻳﺮﻯ ﺍﻟﻐﺰﺍﱄ؛ ﺃﻧﻪ "ﻛﺎﻥ ﻟﻀﻌﻒ ﺍﻻﻧﺘﻤﺎﺀ ﺇﱃ ﺍﻹﺳﻼﻡ ﺣﻴﻨﺎ‪ ،‬ﻭﻓﻘﺪﺍﻧﻪ ﺃﺣﻴﺎﻧﺎ ﺃﺛﺮ ﻛﺒﲑ ﰲ ﻛﻞ‬
‫ﻣﻴﺎﺩﻳﻦ ﺍﻟﺘﺮﺑﻴﺔ‪ ،‬ﻭﺍﻟﺘﻮﺟﻴﻪ‪ ،‬ﻓﻘﺪ ﳕﺖ ﺃﺟﻴﺎﻝ ﻏﻔﲑﺓ ﻭﻫﻲ ﻣﺎﺋﻠﺔ ﺍﻟﻌﻮﺩ‪ ،‬ﺧﺎﻟﻴﺔ ﺍﻟﺒﺎﻝ ﻣﻦ ﺍﻟﺮﻭﺍﺑﻂ ﺍﻟﱵ‬
‫ﺗﺸﺪﻫﺎ ﺇﱃ ﻣﺒﺪﺃ ﺃﻭ ﻏﺎﻳﺔ")‪ ،(492‬ﻭﻫﻮ ﺑﺬﻟﻚ ﳛﻤﻞ ﻭﺯﺭ ﺍﻟﻔﺴﺎﺩ ﺍﻷﺧﻼﻗﻲ ﻟﻜﻞ ﺍﻷﻃﺮﺍﻑ ﺍﳌﺴﺆﻭﻟﺔ‬
‫ﻋﻦ ﺗﻌﻬﺪ ﺍﻷﺟﻴﺎﻝ ﺍﻟﻨﺎﺷﺌﺔ ﺑﺎﻟﺮﻋﺎﻳﺔ‪ ،‬ﻭﺍﻟﺮﻗﺎﺑﺔ‪ ،‬ﻭﺍﻻﻫﺘﻤﺎﻡ ﺍﳌﻨﺒﻌﺚ ﻣﻦ ﺗﻌﺎﻟﻴﻢ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻣﺒﺎﺩﺋﻪ؛ ﻓﺈﻥ‬
‫ﺍﺑﺘﻌﺎﺩ ﻫﺬﻩ ﺍﻷﻃﺮﺍﻑ ‪-‬ﺍﻷﺳﺮﺓ‪ ،‬ﺍﳌﺪﺭﺳﺔ‪ ،‬ﺍﺠﻤﻟﺘﻤﻊ‪ ،‬ﺍﻟﺪﻭﻟﺔ…ﺍﱁ‪ -‬ﻋﻦ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺗﻨﺼﻠﻬﺎ ﻣﻦ ‪-‬ﻛﻞ‬
‫ﺃﻭ ﺑﻌﺾ‪ -‬ﻣﺒﺎﺩﺋﻪ ﺍﻟﺘﺮﺑﻮﻳﺔ‪ ،‬ﻭﺍﻷﺧﻼﻗﻴﺔ ﻛﺎﻥ ﺳﺒﺒﺎ ﰲ ﺗﻐﻴﲑ ﺍﻟﻮﺟﻬﺔ ﺍﻷﺧﻼﻗﻴﺔ ﻟﻸﺟﻴﺎﻝ ﺍﻟﱵ ﳕﺖ‪،‬‬
‫ﻭﺗﺮﻋﺮﻋﺖ ﻋﻠﻰ ﻣﺮﺃﻯ ﻣﻨﻬﺎ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﺍﻟﻨﻤﻂ ﺍﻟﺘﻌﻠﻴﻤﻲ ﺍﻟﺬﻱ ﺍﺳﺘﺸﺮﻯ ﰲ ﺃﻏﻠﺐ ﺍﻟﺒﻠﺪﺍﻥ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺍﻟﻘﺎﺋﻢ ﻋﻠﻰ ﺃﺳﺎﺱ ﺍﻣﺘﺪﺍﺩ‬
‫ﺍﻟﺪﺭﺍﺳﺔ ﺍﳌﺪﻧﻴﺔ ﻋﻠﻰ ﺣﺴﺎﺏ ﺍﻟﺪﻳﻨﻴﺔ‪ ،‬ﺟﻌﻞ "ﺍﻟﺘﻌﺎﻟﻴﻢ ﺍﳌﺪﻧﻴﺔ ﺗﺰﺣﻒ ﻣﻦ ﻛﻞ ﻓﺞ‪ ،‬ﻭﺗﻘﺘﺤﻢ ﻃﺮﻳﻘﻬﺎ ﺇﱃ‬
‫ﺍﻟﻨﻔﻮﺱ ﻣﻦ ﻣﺴﺎﺭﺏ ﻻ ﺣﺼﺮ ﳍﺎ")‪ ،(493‬ﻭﳑﺎ ﻻ ﺷﻚ ﻓﻴﻪ؛ ﺃﻥ ﻫﺬﺍ ﺍﻻﻣﺘﺪﺍﺩ ﺿﻴﻖ ﺍﳋﻨﺎﻕ ﻋﻠﻰ ﺍﻟﺘﻌﻠﻴﻢ‬
‫ﺍﻟﺪﻳﲏ‪ ،‬ﻭﻗﻠﺺ ﻣﻦ ﺗﺄﺛﲑﻩ ﻋﻠﻰ ﺍﳉﻮﺍﻧﺐ ﺍﻟﺘﺮﺑﻮﻳﺔ‪ ،‬ﻭﺍﻷﺧﻼﻗﻴﺔ ﻟﻸﻓﺮﺍﺩ ﻣﻘﺎﺑﻞ ﺇﻓﺴﺎﺣﻪ ﺍﺠﻤﻟﺎﻝ ﺍﻟﻮﺍﺳﻊ‬
‫ﺃﻣﺎﻡ ﻣﻞﺀ ﺍﻟﻨﻔﻮﺱ‪ ،‬ﻭﺍﻟﻌﻘﻮﻝ ﺑﺎﻷﻓﻜﺎﺭ‪ ،‬ﻭﺍﻟﺘﺼﻮﺭﺍﺕ ﺍﳌﺎﺩﻳﺔ‪.‬‬
‫ﺛﺎﻟﺜﺎ‪ :‬ﻳﺬﻫﺐ ﺍﻟﻐﺰﺍﱄ ﺇﱃ ﺍﻋﺘﺒﺎﺭ ﺍﻟﺒﻴﺌﺔ ‪-‬ﲟﺨﺘﻠﻒ ﺃﳕﺎﻃﻬﺎ‪ -‬ﺇﺣﺪﻯ ﺍﻷﺳﺒﺎﺏ ﰲ ﺗﻨﺸﺌﺔ ﺍﻷﻓﺮﺍﺩ ﻋﻠﻰ‬
‫ﻃﺮﻳﻘﺔ ﺧﺎﻃﺌﺔ‪ ،‬ﻭﳎﺎﻓﻴﺔ ﻟﺘﻌﺎﻟﻴﻢ ﺍﻟﺪﻳﻦ ﺍﻹﺳﻼﻣﻲ‪ .‬ﻭﻗﺪ ﲢﺪﺙ ﻋﻦ ﺇﺣﺪﻯ ﻫﺬﻩ ﺍﻷﳕﺎﻁ ﺍﻟﺒﻴﺌﻴﺔ ﻗﺎﺋﻼ‪" :‬ﻻ‬
‫ﺑﺪ ﻣﻦ ﺣﺴﺎﺏ ﺍﻟﺒﻴﺌﺔ ﻭﻇﺮﻭﻓﻬﺎ‪ ،‬ﻭﻗﺪ ﺭﺃﻳﺖ ﺑﺘﺠﺮﺑﱵ؛ ﺃﻥ ﺍﻷﺧﻼﻕ ‪‬ﻮﻥ ﰲ ﺑﻴﺌﺔ ﺍﻻﺳﺘﺒﺪﺍﺩ‪،‬‬
‫ﻭﺍﳉﱪﻭﺕ‪ ،‬ﻭﺗﺴﺘﻘﻴﻢ ﰲ ﺑﻴﺌﺔ ﺍﳊﺮﻳﺔ‪ ،‬ﻭﺍﻟﻜﺮﺍﻣﺔ")‪ ،(494‬ﺫﻟﻚ ﺃﻥ ﺍﻻﺳﺘﺒﺪﺍﺩ‪ ،‬ﻭﺍﳉﱪﻭﺕ ﳛﺎﺭﺏ ﻛﻞ‬
‫ﺷﻴﻢ ﺍﳌﺮﻭﺀﺓ‪ ،‬ﻭﻳﻌﺎﺩﻱ ﻛﻞ ﺍﻷﺧﻼﻕ‪ ،‬ﻭﺍﳌﻜﺎﺭﻡ؛ ﻷ‪‬ﺎ ﲤﺜﻞ ﻣﺼﺪﺭ ﻗﻠﻘﻪ‪ ،‬ﻭﺗﻮﺗﺮﻩ ﺍﻟﺪﺍﺋﻢ ﻣﻦ ﺿﻴﺎﻉ‬
‫ﺳﻠﻄﺘﻪ‪ ،‬ﺃﻭ ﻓﻘﺪﺍﻥ ﻫﻴﻤﻨﺘﻪ‪ .‬ﻭﺍﻟﻮﺿﻊ ﻧﻔﺴﻪ ﻳﺘﻜﺮﺭ ﰲ ﺑﺎﻗﻲ ﺍﻷﳕﺎﻁ ﺍﻟﺒﻴﺌﻴﺔ ﺍﻷﺧﺮﻯ؛ ﻓﺎﻻﺿﻄﺮﺍﺏ‬
‫) ‪ (491‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﺗﺮاﺛﻨﺎ اﻟﻔﻜﺮي ﻓﻲ ﻣﻴﺰان اﻟﺸﺮع واﻟﻌﻘﻞ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.96 :‬‬
‫) ‪ (492‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﻣﺴﺘﻘﺒﻞ اﻹﺳﻼم ﺧﺎرج أرﺿﻪ آﻴﻒ ﻧﻔﻜﺮ ﻓﻴﻪ؟‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.53 :‬‬
‫) ‪ (493‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻟﺠﺎﻧﺐ اﻟﻌﺎﻃﻔﻲ ﻣﻦ اﻹﺳﻼم‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.04 :‬‬
‫) ‪ (494‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬هﺬا دﻳﻨﻨﺎ‪) ،‬اﻟﺠﺰاﺋﺮ‪ ،‬دار اﻟﻤﻌﺮﻓﺔ‪ ،‬د‪.‬ط‪ ،‬د‪.‬ت( ص‪.258:‬‬
‫ﺍﻻﻗﺘﺼﺎﺩﻱ‪ ،‬ﻭﺍﻟﺘﺮﺩﻱ ﺍﻻﺟﺘﻤﺎﻋﻲ‪ ،‬ﻭﺍﻟﺘﻔﺴﺦ ﺍﻟﺜﻘﺎﰲ… ﻭﻏﲑﻫﺎ‪ ،‬ﻛﻠﻬﺎ ﻻ ﺗﺴﻤﺢ ﻟﻸﺧﻼﻕ ﺍﻟﺮﻓﻴﻌﺔ‪،‬‬
‫ﻭﺍﳌﺒﺎﺩﺉ ﺍﻟﺴﺎﻣﻴﺔ ﺑﺎﻟﻨﻤﻮ‪ ،‬ﻭﺍﻟﺸﻴﻮﻉ‪.‬‬
‫ﺭﺍﺑﻌﺎ‪ :‬ﻳﻀﻴﻒ ﺍﻟﻐﺰﺍﱄ ﺇﱃ ﻣﺎ ﺳﺒﻖ ﺳﺒﺒﺎ ﺁﺧﺮ؛ ﻫﻮ ﻧﻘﺺ ﺍﻟﻌﻨﺎﻳﺔ ﺑﺎﳉﺎﻧﺐ ﺍﻟﻨﻔﺴﻲ‪ ،‬ﻭﺍﻷﺧﻼﻗﻲ ﰲ‬
‫ﳐﺘﻠﻒ ﺃﳓﺎﺀ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ .‬ﺇﺫ ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﺣﻈﻴﺖ ﻓﻴﻪ ﳐﺘﻠﻒ ﺟﻮﺍﻧﺐ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻦ‬
‫ﻓﻘﻪ‪ ،‬ﻭﺗﻔﺴﲑ‪ ،‬ﻭﺣﺪﻳﺚ…ﺍﱁ ﺑﺎﻟﻌﻨﺎﻳﺔ ﺍﻟﻜﺒﲑﺓ‪ ،‬ﻭﺍﻟﺘﺄﻟﻴﻒ ﺍﳌﻜﺜﻒ؛ ﻛﺎﻥ ﺍﳉﺎﻧﺐ ﺍﻟﻨﻔﺴﻲ‪ ،‬ﻭﺍﻷﺧﻼﻗﻲ‬
‫ﻣﻐﻤﻮﻁ ﺍﳊﻖ‪ ،‬ﻣﻨﻘﻮﺹ ﺍﻻﻫﺘﻤﺎﻡ‪ .‬ﻭﳍﺬﺍ ﺗﺴﺎﺀﻝ ﺍﻟﻐﺰﺍﱄ ﻋﻦ ﺳﺒﺐ ﺗﻔﺎﻭﺕ ﺍﻟﻌﻨﺎﻳﺔ ﺑﲔ ﺍﻟﻮﺿﻮﺀ ‪-‬ﻣﺜﻼ‪-‬‬
‫ﰲ ﻓﻘﻪ ﺍﻟﻌﺒﺎﺩﺍﺕ‪ ،‬ﻭﺍﳉﺎﻧﺐ ﺍﻟﻨﻔﺴﻲ ﻗﺎﺋﻼ‪" :‬ﳌﺎﺫﺍ ﺗﺆﻟﻒ ﰲ ﺍﻟﻮﺿﻮﺀ ﻣﺜﻼ ﻛﺘﺐ ﻛﺒﲑﺓ ﳍﺎ ﻃﺎﺑﻊ ﻋﻠﻤﻲ‬
‫ﳏﺪﺩ؟ ﻭﻻ ﺗﺆﻟﻒ ﻫﺬﻩ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ﰲ ﺍﻹﺧﻼﺹ‪ ،‬ﻭﺍﻟﺘﻮﻛﻞ‪ ،‬ﻭﺍﻟﺘﻘﻮﻯ‪ ،‬ﻭﺍﻷﻣﺎﻧﺔ‪ ،‬ﻭﺍﻟﺼﱪ‪،‬‬
‫ﻭﺍﳊﺐ…ﻭﺃﻛﺎﺩ ﺃﻗﻮﻝ؛ ﺇﻥ ﺍﻷﻋﻤﺎﻝ ﺍﻟﻈﺎﻫﺮﺓ ﻣﻦ ﻋﺒﺎﺩﺓ‪ ،‬ﻭﻣﻌﺎﻣﻠﺔ ﻣﺎ ﺗﺼﺪﻕ‪ ،‬ﻭﺗﻜﻤﻦ ﺇﻻ ﺇﺫﺍ ﺍﺗﺴﻘﺖ‬
‫ﻭﺭﺍﺀﻫﺎ ﻫﺬﻩ ﺍﳌﻌﺎﱐ ﺍﻟﺒﺎﻃﻨﺔ‪ ،‬ﻭﲣﻠﻠﺖ ﻣﺴﺎﻟﻚ ﺍﻟﻔﺆﺍﺩ‪ ،‬ﻭﻟﺬﻟﻚ ﳚﺐ ﺃﻥ ﺗﻄﺮﻕ ﻣﻮﺿﻮﻋﺎ‪‬ﺎ ﺑﻜﺜﺮﺓ‪،‬‬
‫ﻭﺩﻗﺔ")‪.(495‬‬
‫ﻭﺍﻧﻄﻼﻗﺎ ﻣﻦ ﻫﺬﻩ ﺍﻷﺳﺒﺎﺏ‪ ،‬ﻣﻀﻰ ﺍﻟﻐﺰﺍﱄ ﰲ ﳏﺎﻭﻟﺘﻪ ﻟﻮﺻﻒ ﺍﳊﻠﻮﻝ ﺍﻟﻜﻔﻴﻠﺔ ﺑﺈﻋﺎﺩﺓ ﺑﻨﺎﺀ‬
‫ﺍﻟﻔﺮﺩ ﺍﳌﺴﻠﻢ‪ .‬ﻓﻘﺮﺭ ﺑﺪﺍﻳﺔ ﺃﻥ ﻫﺬﻩ ﺍﳊﻠﻮﻝ ﳚﺐ ﺃﻥ ﺗﻮﺟﻪ ﺑﺸﻜﻞ ﻛﺒﲑ‪ ،‬ﻭﻣﻜﺜﻒ ﺇﱃ ﺍﻟﻨﺎﺷﺌﺔ ﻣﻦ‬
‫ﺍﻷﺟﻴﺎﻝ؛ ﻷﻥ "ﺍﳉﻬﺪ ﺍﻟﻨﺎﻓﻊ ﺣﻘﺎ ﻫﻮ ﺗﻠﻘﻒ ﺍﻟﻨﺎﺷﺌﺔ‪ ،‬ﻭﻫﻲ ﻏﻀﺔ ﺍﻹﻫﺎﺏ‪ ،‬ﺑﻴﻀﺎﺀ ﺍﻟﺼﺤﻴﻔﺔ‪ ،‬ﰒ‬
‫ﺣﻴﺎﻃﺘﻬﺎ ﺑﺪﺭﻭﺱ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺍﻟﺘﺮﺑﻴﺔ‪ ،‬ﻭﺍﻟﺘﻮﺟﻴﻪ ﺍﻟﺴﺪﻳﺪ ﺣﱴ ﺗﺸﺐ ﻋﻠﻰ ﻣﺎ ﻗﺪﺭ ﳍﺎ ﻣﻦ ﻧﻀﺞ‪،‬‬
‫ﻭﺍﻛﺘﻤﺎﻝ")‪.(496‬‬
‫ﻭﻗﺪ ﺑﲔ ﺍﻟﻐﺰﺍﱄ ﺃﻥ ﻫﺬﻩ ﺍﻟﺪﺭﻭﺱ ﻻ ﺑﺪ ﺃﻥ ﺗﺮﻛﺰ ﻋﻠﻰ ﺍﳉﺎﻧﺐ ﺍﻷﺧﻼﻗﻲ‪ ،‬ﰒ ﺗﺮﻛﺰ ﻋﻠﻰ‬
‫ﺍﻷﺧﻼﻕ ﺍﻟﺮﺑﺎﻧﻴﺔ؛ ﻷ‪‬ﺎ ﻛﻤﺎ ﻳﺮﻯ "ﻋﻨﺎﺻﺮ ﺣﻘﻴﻘﻴﺔ ﻟﻺﳝﺎﻥ‪ ،‬ﻭﻫﻲ ‪-‬ﺑﻌﺪ ﻣﻌﺮﻓﺔ ﺍﷲ ﻭﺃﲰﺎﺋﻪ ﺍﳊﺴﲎ‬
‫ﻭﺻﻔﺎﺗﻪ ﺍﻟﻌﻼ‪ -‬ﺍﻟﱵ ﲢﺪﺩ ﻋﻼﻗﺔ ﺍﳌﺆﻣﻦ ﺑﺮﺑﻪ")‪ .(497‬ﺑﻞ ﺇﻧﻪ ﻋﺪ ﺿﺮﻭﺭﺓ ﺗﻠﻘﻴﻨﻬﺎ ﻟﻠﻔﺮﺩ ﺍﳌﺴﻠﻢ ﲟﺜﺎﺑﺔ‬
‫ﺍﳊﺪ ﺍﻷﺩﱏ ﻣﻦ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﱵ ﻻ ﺑﺪ ﻟﻪ ﻣﻨﻬﺎ‪ ،‬ﻭﺭﻏﻢ ﺃﻥ ﺍﻟﻐﺰﺍﱄ ﻗﺪ ﺃﺷﺎﺭ ﺇﱃ ﺿﺮﻭﺭﺓ‪ ،‬ﻭﺃﳘﻴﺔ ﺍﻟﻜﺜﲑ ﻣﻦ‬
‫ﺍﻷﺧﻼﻕ ﺍﻹﻧﺴﺎﻧﻴﺔ ؛ﻛﺎﻟﺼﺪﻕ‪ ،‬ﻭﺍﻷﻣﺎﻧﺔ‪ ،‬ﻭﺍﻟﻮﻓﺎﺀ‪ ،‬ﻭﺍﻟﺸﺮﻑ‪ ،‬ﻭﺍﻟﻌﻔﺔ‪ ،‬ﻭﺍﻟﻘﻨﺎﻋﺔ…ﺍﱁ)‪ ،(498‬ﺇﻻ ﺃﻧﻪ‬
‫ﺭﻛﺰ ﻋﻠﻰ ﺍﻷﺧﻼﻕ ﺍﻟﺮﺑﺎﻧﻴﺔ‪ ،‬ﻭﺍﻋﺘﱪﻫﺎ ﺇﺣﺪﻯ ﻋﻮﺍﻣﻞ ﺍﻟﻨﻬﻀﺔ ﺍﳊﻀﺎﺭﻳﺔ؛ ﻷ‪‬ﺎ ﺗﻜﻔﻞ ﻟﻠﻤﺴﻠﻤﲔ ﺗﻮﺛﻴﻖ‬
‫) ‪ (495‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻟﺠﺎﻧﺐ اﻟﻌﺎﻃﻔﻲ ﻣﻦ اﻹﺳﻼم‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.04 -03 :‬‬
‫) ‪ (496‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﺗﺄﻣﻼت ﻓﻲ اﻟﺪﻳﻦ واﻟﺤﻴﺎة‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.131 :‬‬
‫) ‪ (497‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﺳﺮ ﺗﺄﺧﺮ اﻟﻌﺮب واﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.107 :‬‬
‫) ‪ (498‬أﻧﻈﺮ‪ :‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﺗﺮاﺛﻨﺎ اﻟﻔﻜﺮي ﻓﻲ ﻣﻴﺰان اﻟﺸﺮع واﻟﻌﻘﻞ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪ ،100/98 :‬واﻧﻈﺮ أﻳ ﻀﺎ‪ :‬ﻣﺤﻤ ﺪ اﻟﻐﺰاﻟ ﻲ‪ :‬اﻟﺠﺎﻧ ﺐ اﻟﻌ ﺎﻃﻔﻲ ﻣ ﻦ اﻹﺳ ﻼم‪،‬‬
‫ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪ ،247/225 :‬واﻧﻈﺮ أﻳﻀﺎ‪ :‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﺧﻠﻖ اﻟﻤﺴﻠﻢ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪ 31 :‬وﻣﺎ ﺑﻌﺪهﺎ‪.‬‬
‫ﺻﻼ‪‬ﻢ ﺑﺎﷲ ‪ .Ι‬ﻭﻗﺪ ﺣﺪﺩﻫﺎ ﺍﻟﻐﺰﺍﱄ ﰲ ﺗﺴﻌـﺔ ﺃﺧﻼﻕ ﻻ ﺑﺪ ﻣﻨﻬﺎ ﻟﻜﻞ ﻓﺮﺩ ﻣﺴﻠﻢ‪ ،‬ﻭﻫـﺬﻩ‬
‫ﺍﻷﺧﻼﻕ ﻫـﻲ‪:‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ‪ :‬ﺧﺸﻴﺔ ﺍﷲ‬
‫ﺍﳋﻠﻖ ﺍﻷﻭﻝ؛ ﻫﻮ ﺧﺸﻴﺔ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﻫﻮ ﻛﻤﺎ ﻳﻮﺿﺢ ﺍﻟﻐﺰﺍﱄ ﻣﻦ ﻋﻨﺎﺻﺮ ﺍﻹﳝﺎﻥ ﺍﻷﻭﱃ‪ .‬ﺫﻟﻚ‬
‫ﺃﻥ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺗﻮﺛﻖ ﺍﻟﺼﻠﺔ ﺑﲔ ﺍﳋﻮﻑ‪ ،‬ﻭﺍﻹﳝﺎﻥ‪ ،‬ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ‪ } :‬ﻭﻗﹶﺎ ﹶﻝ ﺍﻟﱠﻠ ‪‬ﻪ ﻻ‬
‫ﺨﺸ‪‬ﻰ‬
‫ﻱ ﻓﹶﺎ ‪‬ﺭ ‪‬ﻫﺒ‪‬ﻮ ِﻥ{)‪ ،(499‬ﻛﻤﺎ ﺃﻥ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ِ} :‬ﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﻳ ‪‬‬
‫ﺨﺬﹸﻭﺍ ِﺇﹶﻟ ‪‬ﻬ‪‬ﻴ ِﻦ ﺍﹾﺛ‪‬ﻨ‪‬ﻴ ِﻦ ِﺇ‪‬ﻧﻤ‪‬ﺎ ﻫ‪ ‬ﻮ ِﺇﹶﻟ ‪‬ﻪ ﻭ‪‬ﺍ ِﺣ ‪‬ﺪ ﹶﻓِﺈﻳ‪‬ﺎ ‪‬‬
‫‪‬ﺗ‪‬ﺘ ِ‬
‫ﺍﻟﻠﱠ ‪‬ﻪ ِﻣ ‪‬ﻦ ِﻋﺒ‪‬ﺎ ِﺩ ِﻩ ﺍﹾﻟ ‪‬ﻌﹶﻠﻤ‪‬ﺎ ُﺀ{)‪(500‬ﻳﺪﻝ ﻋﻠﻰ ﺍﺭﺗﺒﺎﻁ ﺍﳋﺸﻴﺔ‪ ،‬ﻭﺍﳋﻮﻑ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﲟﻘﺪﺍﺭ ﻣﻌﺮﻓﺔ ﺍﻹﻧﺴﺎﻥ‪،‬‬
‫ﻭﺇﺩﺭﺍﻛﻪ ﳌﺨﺘﻠﻒ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﻭﺍﳌﻌﺎﺭﻑ‪ ،‬ﻭﺃﻥ ﺍﻹﻧﺴﺎﻥ ﻛﻠﻤﺎ ﺗﻮﺛﻘﺖ ﺻﻠﺘﻪ ﺑﺎﳌﻌﺎﺭﻑ‪ ،‬ﻭﺍﺯﺩﺍﺩ ﺭﺳﻮﺧﻪ‬
‫ﻓﻴﻬﺎ‪ ،‬ﻛﻠﻤﺎ ﺍﺯﺩﺍﺩ ﺇﳝﺎﻧﻪ ﺑﺎﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﺧﺸﻴﺘﻪ ﻣﻨﻪ‪ .‬ﻭ"ﺍﳋﻮﻑ ﻣﻦ ﺍﷲ ﻋﺎﻃﻔﺔ ﺗﻨﺒﻊ ﻣﻦ ﺣﺴﻦ ﻣﻌﺮﻓﺘﻪ‪،‬‬
‫ﻭﻛﻤﺎﻝ ﺍﻟﻌﻠﻢ ﺑﻪ‪ ،‬ﻓﻬﻲ ﻟﻴﺴﺖ ﻭﺟﻼ ﻣﺒﻬﻤﺎ ﻻ ﻳﺪﺭﻱ ﻣﺄﺗﺎﻩ‪ ،‬ﺃﻭ ﻧﺘﺎﺋﺠﻪ‪ ،‬ﺑﻞ ﺍﳋﻮﻑ ﺷﻌﻮﺭ ﻭﺍﺿﺢ‬
‫ﲜﻼﻝ ﺍﳋﻼﻕ ﺍﻟﻌﻠﻴﻢ‪ ،‬ﻭﻣﺎ ﻳﻨﺒﻐﻲ ﺇﻛﻨﺎﻧﻪ ﻟﻪ ﻣﻦ ﻣﻬﺎﺑﺔ‪ ،‬ﻭﺇﻋﻈﺎﻡ")‪.(501‬‬
‫ﻭﳍﺬﺍ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻜﻮﻥ ﺃﻭﱃ ﺍﻷﺧﻼﻕ ﺍﳌﻠﻘﻨﺔ ﻟﻸﺟﻴﺎﻝ ﺍﳌﺴﻠﻤﺔ ﻫﻲ ﺍﳋﺸﻴﺔ ﷲ ﺗﻌﺎﱃ؛ ﻷﻥ ﺫﻟﻚ ﺳﻴﻜﻮﻥ‬
‫ﻃﺮﻳﻘﺎ ﻻﻧﺘﺸﺎﺭ ﺍﻟﺘﻘﻮﻯ‪ ،‬ﻭﻳﻘﻈﺔ ﺍﻟﻀﻤﲑ ﺍﻹﻧﺴﺎﱐ ﺑﲔ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻛﻤﺎ ﺃﻧﻪ ﺳﻴﻜﻮﻥ ﻣﻔﺘﺎﺣـﺎ ﻟﺘﺤﻘﻴـﻖ‬
‫ﺃﻫﺪﺍﻓﻬﻢ‪ ،‬ﻭﺁﻣﺎﳍﻢ‪ .‬ﻓﺈﻥ ﺍﷲ ‪ Ι‬ﻋﻨﺪﻣﺎ ﻭﻋﺪ ﺍﳌﺆﻣﻨﲔ ﺑﺎﻟﻨﺼﺮ ﻋﻠﻰ ﺍﻷﻋﺪﺍﺀ ﺭﺑﻂ ﻭﻋﺪﻩ ‪‬ـﺬﻩ ﺍﻟﺮﻫﺒـﺔ‬
‫ﻑ‬
‫ﻚ ِﻟﻤ‪‬ـ ‪‬ﻦ ﺧ‪‬ـﺎ ‪‬‬
‫ﺽ ِﻣ ‪‬ﻦ ‪‬ﺑ ‪‬ﻌ ِﺪ ِﻫ ‪‬ﻢ ﹶﺫِﻟ ‪‬‬
‫ﺴ ِﻜ‪‬ﻨﻨ‪‬ﻜﹸﻢ‪ ‬ﺍﹾﻟﹶﺄ ‪‬ﺭ ‪‬‬
‫ﺍﻟﻀﺎﺑﻄﺔ ﻟﺴﻠﻮﻛﻬﻢ‪ ،‬ﻓﻘﺎﻝ‪} :‬ﹶﻟﻨ‪ ‬ﻬِﻠ ﹶﻜ ‪‬ﻦ ﺍﻟﻈﱠﺎِﻟﻤِﲔ ‪‬ﻭﹶﻟﻨ‪ ‬‬
‫ﻑ ‪‬ﻭﻋِﻴ ِﺪ{)‪ ،(502‬ﻭﻫﺬﻩ ﺇﺣﺪﻯ ﺍﻟﺴﻨﻦ ﺍﻹﳍﻴﺔ ﰲ ﺍﻟﻜﻮﻥ‪ ،‬ﻭﺍﻟﱵ ﺗﻘﻀﻲ ﺑﺄﻥ ﺍﻟﻨﺼﺮ ﻳﻜـﻮﻥ‬
‫‪‬ﻣﻘﹶﺎﻣِﻲ ‪‬ﻭﺧ‪‬ﺎ ‪‬‬
‫ﳌﻦ ﳜﺸﻰ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﳜﺎﻓﻪ)‪.(503‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﱐ‪ :‬ﺭﺟﺎﺀ ﺍﷲ‬
‫ﻣﻊ ﺍﳋﺸﻴﺔ ﷲ ﺗﻌﺎﱃ ﳚﺐ ﺃﻥ ﻳﺘﺤﻠﻰ ﺍﻟﻔﺮﺩ ﲞﻠﻖ ﺁﺧﺮ؛ ﻫﻮ ﺭﺟﺎﺀ ﺍﷲ‪ ،‬ﻭﺍﻟﺜﻘﺔ ﺑﻌﻮﻧﻪ‪ ،‬ﻭﺗﻮﻓﻴﻘﻪ‬
‫ﻟﻪ‪ ،‬ﻭﻟﻴﺴﺖ ﺍﳊﺎﺟﺔ ﺇﱃ ﺍﻟﺮﺟﺎﺀ ﻗﺎﺻﺮﺓ ﻋﻠﻰ ﻓﺮﺩ‪ ،‬ﺃﻭ ﻓﺮﺩﻳﻦ‪ ،‬ﺑﻞ ﺇﻥ ﺍﻷﻓﺮﺍﺩ‪ ،‬ﻭﺍﳉﻤﺎﻋﺎﺕ ﳛﺘﺎﺟﻮﻥ‬
‫"ﺇﱃ ﺍﻟﺮﺟﺎﺀ‪ ،‬ﻭﺍﻟﺪﻋﺎﺀ ﰲ ﺟﻬﺎﺩﻫﻢ ﻷﻧﻔﺴﻬﻢ‪ ،‬ﻭﺟﻬﺎﺩﻫﻢ ﻟﻠﻨﺎﺱ‪ ،‬ﻓﻼ ﺷﻲﺀ ﺃﻗﺘﻞ ﻟﻠﻨﻔﺲ ﻣﻦ ﻓﻘﺪﺍﻥ‬
‫ﺍﻷﻣﻞ‪ ،‬ﻭﻏﻠﺒﺔ ﺍﻟﻘﻨﻮﻁ‪ ،‬ﻭﺍﻧﻜﺴﺎﺭ ﺍﻹﺭﺍﺩﺓ")‪.(504‬‬
‫) ‪ (499‬ﺳﻮرة‪ :‬اﻟﻨﺤﻞ‪ ،‬اﻵﻳﺔ‪.51 :‬‬
‫) ‪ (500‬ﺳﻮرة‪ :‬ﻓﺎﻃﺮ‪ ،‬اﻵﻳﺔ‪.28 :‬‬
‫) ‪ (501‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻟﺠﺎﻧﺐ اﻟﻌﺎﻃﻔﻲ ﻣﻦ اﻹﺳﻼم‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.282 :‬‬
‫) ‪ (502‬ﺳﻮرة‪ :‬إﺑﺮاهﻴﻢ‪ ،‬اﻵﻳﺔ‪.14 :‬‬
‫) ‪ (503‬أﻧﻈﺮ‪:‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﺳﺮ ﺗﺄﺧﺮ اﻟﻌﺮب واﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.107 - 106 :‬‬
‫) ‪ (504‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ‪ ،‬ص‪.108 :‬‬
‫ﻭﳍﺬﺍ ﺑﲔ ﺍﻟﻐﺰﺍﱄ؛ ﺃﻥ ﻣﺎ ﳊﻖ ﺑﺎﳌﺴﻠﻤﲔ ﻣﻦ ﻗﻌﻮﺩ‪ ،‬ﻭﺍﺳﺘﺴﻼﻡ ﻟﻠﻈﺮﻭﻑ‪ ،‬ﻭﺍﻷﻭﺿﺎﻉ ﺩﻭﻥ‬
‫ﳏﺎﻭﻟﺔ ﺍﻟﺘﻐﻠﺐ ﻋﻠﻴﻬﺎ‪ ،‬ﺭﺍﺟﻊ ﺇﱃ ﺿﻴﺎﻉ ﺍﻟﺮﺟﺎﺀ ﰲ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﻓﻘﺪﺍﻥ ﺍﻷﻣﻞ ﻓﻴﻤﺎ ﻋﻨﺪﻩ‪ .‬ﻭﻋﻠﻴﻬﻢ ﺇﻥ‬
‫ﺃﺭﺍﺩﻭﺍ ﺍﺳﺘﻌﺎﺩﺓ ﺣﻀﺎﺭ‪‬ﻢ ﺃﻥ ﻳﺴﺘﻌﻴﺪﻭﺍ ﻫﺬﺍ ﺍﳋﻠﻖ‪ ،‬ﻭﻟﻜﻦ ﻭﻓﻖ ﺷﺮﻭﻁ ﻣﻀﺒﻮﻃﺔ؛ ﻓﺈﻥ "ﺍﻟﺮﺟﺎﺀ ﰲ ﺍﷲ‬
‫ﺗﻌﺎﱃ‪ ،‬ﻭﺣﺴﻦ ﺍﻟﻈﻦ ﺑﻪ‪ ،‬ﺇﳕﺎ ﻳﻘﺒﻼﻥ ﺇﺫﺍ ﺍﻗﺘﺮﻧﺎ ﺑﺎﻟﻌﻤﻞ ﺍﻟﻮﺍﺟﺐ‪ ،‬ﻭﺻﺤﺒﻬﻤﺎ ﺍﻹﺳﺮﺍﻉ ﰲ ﺣﻖ ﺍﷲ‬
‫ﺗﻌﺎﱃ‪ ،‬ﻭﺍﻟﺴﻬﺮ ﻋﻠﻰ ﻣﺮﺿﺎﺗﻪ‪ ،‬ﺃﻣﺎ ﻣﻊ ﺍﻟﺒﻄﺎﻟﺔ‪ ،‬ﻭﺍﻻﺳﺘﺮﺧﺎﺀ ﻓﻼ ﻣﻜﺎﻥ ﻟﺮﺟﺎﺀ‪ ،‬ﻭﻻ ﻣﻮﺿﻊ ﳊﺴﻦ‬
‫ﺍﻟﻈﻦ")‪ .(505‬ﻓﻠﻴﺒﺎﺩﺭ ﺍﳌﺴﻠﻤﻮﻥ ﺇﱃ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﺍﳉﺪ‪ ،‬ﻭﻗﻠﻮ‪‬ﻢ ﻣﻠﻴﺌﺔ ﺑﺎﻟﺮﺟﺎﺀ ﰲ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﳝﺪﻫﻢ‬
‫ﺑﺎﻟﻌﻮﻥ‪ ،‬ﻭﺍﻟﺘﻮﻓﻴﻖ‪ ،‬ﻭﲝﺴﻦ ﺍﻟﻈﻦ ﰲ ﺃﻧﻪ ‪ Ι‬ﻻ ﻳﻀﻴﻊ ﺃﻋﻤﺎﳍﻢ‪ ،‬ﻭﺟﻬﻮﺩﻫﻢ ﺳﺪﻯ‪.‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺣﺐ ﺍﷲ‬
‫ﺃﻣﺎ ﺣﺐ ﺍﷲ ﻓﺨﻠﻖ ﺿﺮﻭﺭﻱ ﻛﺬﻟﻚ‪ ،‬ﻻ ﺑﺪ ﻟﻠﻔﺮﺩ ﻣﻦ ﺍﻛﺘﺴﺎﺑﻪ؛ ﻭﻫﻮ ﻛﻤﺎ ﻳﺒﲔ ﺍﻟﻐﺰﺍﱄ ﻟﻴﺲ‬
‫ﺻﻔﺔ ﻛﻤﺎﻝ‪ ،‬ﺃﻭ ﺩﺭﺟﺔ ﻋﻠﻴﺎ ﻳﻘﺘﺼﺮ ﻧﻴﻠﻬﺎ ﻋﻠﻰ ﺑﻌﺾ ﺍﻟﻌﺎﺑﺪﻳﻦ ﺩﻭﻥ ﺳﻮﺍﻫﻢ ﻣﻦ ﻋﺎﻣﺔ ﺍﻟﻨﺎﺱ‪ ،‬ﻛﻤﺎ‬
‫ﻳﻌﺘﻘﺪ ﺫﻟﻚ ﲨﻬﻮﺭ ﺍﳌﺴﻠﻤﲔ‪ .‬ﻭﻟﻜﻦ ﺍﳊﻘﻴﻘﺔ ﻫﻲ ﺃﻥ ﻫﺬﺍ ﺍﳊﺐ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﳌﺸﺮﻭﻃﺔ ﻋﻠﻰ ﻛﺎﻓﺔ‬
‫ﺍﻷﻓﺮﺍﺩ‪ ،‬ﺑﻞ ﺇﻥ ﻓﻘﺪﺍﻧﻪ ﻓﺴﻮﻕ‪ ،‬ﻭﻳﻐﻠﺐ ﺃﻥ ﻳﻨﺘﻬﻲ ﺇﱃ ﺍﻟﻜﻔﺮ ﺍﻟﺒﻮﺍﺡ)‪ .(506‬ﻛﻴﻒ ﻻ؟ ﻭﻫﻮ ﺣﺐ ﻳﺘﻌﻠﻖ‬
‫ﺑﺎﳋﺎﻟﻖ ‪ ، Ι‬ﻭﺍﻟﻐﺰﺍﱄ ﻳﺆﻛﺪ ﻣﺪﻯ ﺃﳘﻴﺔ ﻫﺬﺍ ﺍﳋﻠﻖ ﻟﻠﻔﺮﺩ ﺍﳌﺴﻠﻢ‪ ،‬ﺑﺎﻟﻨﻈﺮ ﺇﱃ ﺍﻷﺳﺒﺎﺏ ﺍﻟﺪﺍﻓﻌﺔ‪،‬‬
‫ﻭﺍﳌﺆﺩﻳﺔ ﺇﻟﻴﻪ‪ ،‬ﻭﺍﳌﺘﻤﺜﻠﺔ ﰲ‪:‬‬
‫‪ -1‬ﺃﻥ ﺍﷲ ‪ Ι‬ﺃﻫﻞ ﻟﻜﻞ ﺣﺐ‪ ،‬ﻓﻬﻮ ﻭﱄ ﺍﻟﻨﻌﻢ ﺍﻟﱵ ﳜﻮﺽ ﺍﻟﻨﺎﺱ ﻓﻴﻬﺎ ﺧﻮﺿﺎ‪ ،‬ﻭﳝﺮﺣﻮﻥ ﰲ ﲝﺒﻮﺣﺘﻬﺎ‬
‫ﺠﹶﺄﺭ‪‬ﻭ ﹶﻥ{)‪.(507‬‬
‫ﻀ ﱡﺮ ﹶﻓِﺈﹶﻟ‪‬ﻴ ِﻪ ‪‬ﺗ ‪‬‬
‫ﻃﻮﻻ‪،‬ﻭﻋﺮﺿﺎ } ‪‬ﻭﻣ‪‬ﺎ ِﺑ ﹸﻜ ‪‬ﻢ ِﻣ ‪‬ﻦ ِﻧ ‪‬ﻌ ‪‬ﻤ ٍﺔ ﹶﻓ ِﻤ ‪‬ﻦ ﺍﻟﻠﱠ ِﻪ ﹸﺛﻢ‪ِ ‬ﺇﺫﹶﺍ ‪‬ﻣﺴ‪ ‬ﹸﻜ ‪‬ﻢ ﺍﻟ ﱡ‬
‫‪ -2‬ﺃﻥ ﺍﻟﻨﻔﺲ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺗﺒﻬﺮﻫﺎ ﺍﻟﻌﻈﻤﺔ‪ ،‬ﻭﻳﻌﺠﺒﻬﺎ ﺍﻟﻌﻈﻤﺎﺀ‪ ،‬ﻭﻳﺴﺮﻫﺎ ﺍﻹﻗﺒﺎﻝ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﺍﻟﺘﻮﺩﺩ ﺇﻟﻴﻬﻢ‪،‬‬
‫ﻭﺍﻟﺘﻨﻮﻳﻪ ﺑﺂﺛﺎﺭﻫﻢ‪ ،‬ﻭﺍﷲ ‪ Ι‬ﻟﻪ ﺍﳉﻤﺎﻝ‪ ،‬ﻭﺍﻟﺒﻬﺎﺀ‪ ،‬ﻭﺍﻟﻌﻈﻤﺔ‪ ،‬ﻭﺍﻟﻜﱪﻳﺎﺀ‪ ،‬ﻭﺍﻟﻘﻬﺮ‪ ،‬ﻭﺍﻻﺳﺘﻴﻼﺀ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ‬
‫ﻳﺘﺼﻮﺭ ﺃﻥ ﳛﺐ ﺍﻹﻧﺴﺎﻥ ﻗﺎﺩﺭﺍ ﻟﻜﻤﺎﻝ ﻗﺪﺭﺗﻪ‪ ،‬ﻭﻋﻈﻴﻤﺎ ﳉﻼﻝ ﻋﻈﻤﺘﻪ‪ ،‬ﻓﻼ ﻳﺴﺘﺤﻖ ﺍﳊﺐ ﰲ ﺫﻟﻚ‬
‫ﺳﻮﺍﻩ ﺃﺻﻼ‪.‬‬
‫‪ -3‬ﺃﻥ ﺻﻔﺎﺕ ﺍﷲ ‪ Ι‬ﻛﻠﻬﺎ ﺗﻨﻢ ﻋﻦ ﻛﻮﻧﻪ ﺃﻫﻞ ﺍﳊﺐ ﺍﳌﻄﻠﻖ ﺍﻟﺬﻱ ﻻ ﻧﺪ ﻟﻪ‪ ،‬ﻓﻬﻮ ﺍﳌﱰﻩ ﻋﻦ ﺍﻟﻨﻘﺎﺋﺺ‪،‬‬
‫ﻭﺍﳌﻘﺪﺱ ﻋﻦ ﺍﻟﻌﻴﻮﺏ)‪.(508‬‬
‫) ‪ (505‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻟﺠﺎﻧﺐ اﻟﻌﺎﻃﻔﻲ ﻣﻦ اﻹﺳﻼم‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.300 :‬‬
‫) ‪ (506‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﺳﺮ ﺗﺄﺧﺮ اﻟﻌﺮب واﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.103 :‬‬
‫) ‪ (507‬ﺳﻮرة‪ :‬اﻟﻨﺤﻞ‪ ،‬اﻵﻳﺔ‪.53 :‬‬
‫) ‪ (508‬أﻧﻈﺮ‪ :‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻟﺠﺎﻧﺐ اﻟﻌﺎﻃﻔﻲ ﻣﻦ اﻹﺳﻼم‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪ 315 :‬وﻣﺎ ﺑﻌﺪهﺎ‪.‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺫﻛﺮ ﺍﷲ‬
‫ﺇﻥ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﳜﺸﻰ ﺍﷲ‪ ،‬ﻭﻳﺮﺟﻮﻩ‪ ،‬ﻭﳛﺒﻪ ﻻ ﺑﺪ ﺃﻧﻪ ﻻ ﻳﺘﻮﻗﻒ ﻋﻦ ﺫﻛﺮﻩ؛ ﻷﻥ "ﺫﻛﺮ ﺍﷲ‬
‫ﲡﺪﻳﺪ‪ ،‬ﺃﻭ ﺗﻮﻛﻴﺪ ﳌﻌﺮﻓﺘﻪ ﺍﻷﻭﱃ‪ ،‬ﺑﻌﺪ ﺍﻹﳝﺎﻥ ﺑﻪ…ﻭﺍﻹﻧﺴﺎﻥ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﳏﺘﺎﺝ ﺇﱃ ﻣﺬﻛﺮ ﺩﺍﺋﻢ‬
‫ﻟﻴﺴﺘﺪﱘ ﻣﻌﺮﻓﺘﻪ ﻟﺮﺑﻪ‪ ،‬ﻭﺇﻻ ﻧﺴﻲ ﻭﻃﺎﻝ ﻋﻠﻴﻪ ﺍﻟﻨﺴﻴﺎﻥ ﻓﺠﻬﻞ")‪ .(509‬ﻭﻗﺪ ﻻﺣﻆ ﺍﻟﻐﺰﺍﱄ؛ ﺃﻥ ﺍﻟﻌﺼﺮ‬
‫ﺍﳊﺎﱄ ﺍﻟﺬﻱ ﳛﻴﺎ ﻓﻴﻪ ﺍﳌﺴﻠﻤﻮﻥ‪ ،‬ﻫﻮ ﺃﻓﻘﺮ ﺍﻟﻌﺼﻮﺭ ﺇﱃ ﻣﻌﺮﻓﺔ ﺍﻟﺬﻛﺮ؛ ﻷ‪‬ﻢ ﺭﻛﻨﻮﺍ ﺇﱃ ﺣﺎﺟﺎ‪‬ﻢ‬
‫ﺍﻟﺪﻧﻴﻮﻳﺔ‪ ،‬ﻭﻣﺂﺭ‪‬ﻢ ﺍﻵﻧﻴﺔ‪ ،‬ﻭﺗﻨﺎﺳﻮﺍ ﺃ‪‬ﻢ ﺑﻌﻴﺪﺍ ﻋﻦ ﺫﻛﺮ ﺍﷲ ﻟﻦ ﻳﻨﺎﻟﻮﺍ ﺑﺮﺍ‪ ،‬ﻭﻟﻦ ﳚﻨﻮﺍ ﺭﺿﻮﺍﻧﺎ ﻣﻦ ﺍﷲ‬
‫ﺗﻌﺎﱃ‪ .‬ﻭﺍﻟﺬﻛﺮ ﺍﳌﻄﻠﻮﺏ‪ ،‬ﻭﺍﻟﻮﺍﺟﺐ ﺗﻠﻘﻴﻨﻪ ﻟﻸﺟﻴﺎﻝ ﺍﳌﺴﻠﻤﺔ‪ ،‬ﻟﻴﺲ ﳎﺮﺩ ﲡﻤﻊ ﰲ ﺣﻠﻘﺎﺕ‪ ،‬ﻭﺗﺮﺩﻳﺪ‬
‫ﻟﻜﻠﻤﺎﺕ‪ ،‬ﻭﻟﻜﻨﻪ "ﻋﻤﻠﻴﺔ ﻋﻘﻠﻴﺔ ﺭﻭﺣﻴﺔ ﺗﻌﻴﺪ ﺍﻻﻧﺘﺒﺎﻩ‪ ،‬ﻭﲡﻠﻮﺍ ﺍﻟﺼﺪﺃ‪ ،‬ﻭﺗﺮﺩ ﻟﻠﻴﻘﲔ ﻗﻮﺗﻪ‪ ،‬ﻭﺃﺛﺮﻩ")‪.(510‬‬
‫ﻓﺈﻥ ﺣﺮﺹ ﻋﻠﻴﻪ ﺍﳌﺴﻠﻤﻮﻥ ﻓﺈ‪‬ﻢ ﺳﻴﻤﻠﺆﻭﻥ ﻗﻠﻮ‪‬ﻢ ﺑﺎﻷﺣﺎﺳﻴﺲ ﺍﻟﺮﺑﺎﻧﻴﺔ ﺍﻟﺮﻓﻴﻌﺔ‪ ،‬ﻭﻋﻘﻮﳍﻢ ﺑﺎﻷﻓﻜﺎﺭ‬
‫ﺍﻟﺮﺷﻴﺪﺓ‪ ،‬ﻭﺳﺘﺼﺒﻎ ﺃﻋﻤﺎﳍﻢ ﺑﺎﳋﲑ‪ ،‬ﻭﺳﻠﻮﻛﺎ‪‬ﻢ ﺑﺎﻟﻨﻔﻊ‪ ،‬ﺫﻟﻚ ﺃﻥ ﺍﻟﻔﺮﺩ ﺍﳌﺴﻠﻢ ﺳﻴﻤﻀﻲ ﻋﺎﻣﻼ ﰲ‬
‫ﺩﻧﻴﺎﻩ‪ ،‬ﻭﻫﻮ ﻃﺎﻣﻊ ﰲ ﺃﺧﺮﺍﻩ‪ ،‬ﻣﺘﺮﻓﻌﺎ ﻋﻦ ﺍﻟﺪﻧﺎﻳﺎ‪ ،‬ﻭﻣﺘﻄﻠﻌﺎ ﺇﱃ ﺭﺿﻮﺍﻥ ﺍﷲ‪ ،‬ﻭﻛﺮﻣﻪ‪ ،‬ﻓﺘﺄﰐ ﺃﻋﻤﺎﻟﻪ‬
‫ﻣﺴﻄﺮﺓ‪ ،‬ﻭﳏﺘﻜﻤﺔ ﺇﱃ ﻣﺮﺍﺩ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻣﻠﺘﺰﻣﺔ ﺑﺄﻭﺍﻣﺮﻩ‪ ،‬ﻭﻣﻨﺘﻬﻴﺔ ﻋﻦ ﻧﻮﺍﻫﻴﻪ‪.‬‬
‫ﺍﻟﻔﺮﻉ ﺍﳋﺎﻣﺲ‪ :‬ﺗﻮﻓﲑ ﺍﻷﺳﺒﺎﺏ‬
‫ﻳﻀﻴﻒ ﺍﻟﻐﺰﺍﱄ ﺍﳋﻠﻖ ﺍﳋﺎﻣﺲ ﺍﻟﺬﻱ ﻻ ﺑﺪ ﻟﻠﻤﺴﻠﻤﲔ ﻣﻨﻪ؛ ﻭﻫﻮ ﺗﻮﻓﲑ ﺍﻷﺳﺒﺎﺏ‪ ،‬ﻭﺍﳌﺘﻤﺜﻞ ﰲ‬
‫ﺿﺮﻭﺭﺓ ﺗﻘﺪﱘ ﺍﻟﻌﻤﻞ ﻭﺍﳉﺪ ﻭﺍﻻﺟﺘﻬﺎﺩ‪ ،‬ﰒ ﺍﺭﺗﻘﺎﺏ ﺍﻟﺘﻮﻓﻴﻖ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ‪ .‬ﻭﻗﺪ ﺃﻭﺿﺢ ﺍﻟﻐﺰﺍﱄ؛ ﺃﻥ‬
‫ﺑﻌﺾ ﻣﺎ ﺃﺻﺎﺏ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﲣﻠﻒ‪ ،‬ﻭﺫﻝ‪ ،‬ﻭﻫﻮﺍﻥ ﺇﳕﺎ ﻫﻮ ﺭﺍﺟﻊ ﺇﱃ ﺍﺑﺘﻌﺎﺩﻫﻢ‪ ،‬ﺃﻭ ﺗﻘﺎﻋﺴﻬﻢ ﻋﻦ‬
‫ﺗﻘﺪﱘ ﺍﻷﺳﺒﺎﺏ‪ ،‬ﻭﺭﻛﻮ‪‬ﻢ ﺇﱃ ﺍﻧﺘﻈﺎﺭ ﺍﻟﻨﺘﺎﺋﺞ ﺩﻭﻥ ﺑﺬﻝ ﻣﻨﻬﻢ‪ ،‬ﺃﻭ ﺗﺪﺧﻞ‪ ،‬ﺍﻋﺘﻘﺎﺩﺍ ﺃﻥ ﺍﻟﺴﺒﺒﻴﺔ ﻻ ﻣﻜﺎﻥ‬
‫ﳍﺎ ﺑﻴﻨﻬﻢ‪ ،‬ﻭﺃﻥ ﺍﻟﺘﻮﻛﻞ ﻋﻠﻰ ﺍﷲ‪ ،‬ﻭﺍﻟﺮﻛﻮﻥ ﺇﻟﻴﻪ ﰲ ﻛﻞ ﺷﺆﻭ‪‬ﻢ ﻫﻮ ﺍﻷﺻﺢ‪.‬‬
‫ﻭﻗﺪ ﺍﺳﺘﻐﺮﺏ ﺍﻟﻐﺰﺍﱄ ﺭﻭﺍﺝ ﻫﺬﺍ ﺍﻻﻋﺘﻘﺎﺩ ﰲ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﱵ ﻣﺎ ﻋﺮﻓﺖ ﻏﲑﻫﺎ ﻣﻦ ﺍﻷﻣﻢ‬
‫ﻛﺘﺎﺑﺎ ﻳﺪﻋﻮﻫﺎ ﺇﱃ ﺿﺮﻭﺭﺓ ﺗﻘﺪﱘ ﺍﻷﺳﺒﺎﺏ‪ ،‬ﺑﻞ ﻭﳚﻌﻞ ﺗﻐﻠﺒﻬﺎ‪ ،‬ﻭﺍﻧﺘﺼﺎﺭﻫﺎ ﻋﻠﻰ ﺃﻋﺪﺍﺋﻬﺎ ﻣﺮﻫﻮﻧﺎ‬
‫ﺑﺬﻟﻚ‪ ،‬ﻭﰲ ﺫﻟﻚ ﻳﻘﻮﻝ ﺍﻟﻐﺰﺍﱄ‪" :‬ﺗﻮﻓﲑ ﺍﻷﺳﺒﺎﺏ ﻣﻄﻠﻮﺏ‪ ،‬ﺑﻞ ﺍﻟﻐﻔﻠﺔ ﻋﻨﻬﺎ ﺟﺮﳝﺔ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﺍﷲ ‪:Ι‬‬
‫ﺤِﺘﻜﹸ ‪‬ﻢ ‪‬ﻭﹶﺃ ‪‬ﻣِﺘ ‪‬ﻌِﺘﻜﹸ ‪‬ﻢ ﹶﻓ‪‬ﻴﻤِﻴﻠﹸﻮ ﹶﻥ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ‪‬ﻣ‪‬ﻴﹶﻠـــــــ ﹰﺔ‬
‫} ‪‬ﻭ ‪‬ﺩ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﻛ ﹶﻔﺮ‪‬ﻭﺍ ﹶﻟ ‪‬ﻮ ‪‬ﺗ ‪‬ﻐ ﹸﻔﻠﹸﻮ ﹶﻥ ‪‬ﻋ ‪‬ﻦ ﹶﺃ ‪‬ﺳِﻠ ‪‬‬
‫ـ ‪‬ﺪ ﹰﺓ{)‪ .(512)"(511‬ﻓﻌﻠﻰ ﺍﳌﺴﻠﻤﲔ ﺃﻥ ﻳﻌﻮﺍ ﺟﻴﺪﺍ ﺃﳘﻴﺔ ﺗﻮﻓﲑ ﺍﻷﺳﺒﺎﺏ‪،‬‬
‫ﻭ‪‬ﺍﺣــــــــ ِ‬
‫) ‪ (509‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﺳﺮ ﺗﺄﺧﺮ اﻟﻌﺮب واﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.106 -105 :‬‬
‫) ‪ (510‬اﻟﻤﺼﺪر اﻟﺴﺎﺑﻖ‪ ،‬ص‪.106 :‬‬
‫) ‪ (511‬ﺳﻮرة‪ :‬اﻟﻨﺴﺎء‪ ،‬اﻵﻳﺔ‪.102 :‬‬
‫) ‪ (512‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﺳﺮ ﺗﺄﺧﺮ اﻟﻌﺮب واﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.102 :‬‬
‫ﻭﺗﻘﺪﳝﻬﺎ‪ ،‬ﻭﺃﻥ ﻳﺪﺭﻛﻮﺍ ﺑﺄﻥ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻜﻮﻧﻴﺔ‪ ،‬ﻭﺍﻟﺘﺠﺮﻳﺒﻴﺔ‪ ،‬ﻭﺍﻹﻧﺴﺎﻧﻴﺔ ﻻ ﺑﺪ ﻓﻴﻬﺎ ﻣﻦ ﺍﺣﺘﺮﺍﻡ ﻗﺎﻧﻮﻥ‬
‫ﺍﻟﺴﺒﺒﻴﺔ‪ ،‬ﻭﺇﻻ ﻓﺈﻥ ﺍﻟﻨﺠﺎﺡ ﻟﻦ ﳛﺎﻟﻔﻬﻢ ﺃﺑﺪﺍ‪.‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺘﻮﻛﻞ ﻋﻠﻰ ﺍﷲ‬
‫ﻣﻊ ﺿﺮﻭﺭﺓ ﺗﻮﻓﲑ ﺍﳌﺴﻠﻤﲔ ﻟﻸﺳﺒﺎﺏ‪ ،‬ﻭﺍﺣﺘﺮﺍﻣﻬﻢ ﻟﻘﺎﻧﻮﻥ ﺍﻟﺴﺒﺒﻴﺔ ﻳﺒﻘﻰ ﺍﻟﺘﻮﻛﻞ ﻋﻠﻰ ﺍﷲ ﺧﻠﻘﺎ‬
‫ﺿﺮﻭﺭﻳﺎ ﳍﻢ‪ ،‬ﻭﻗﺪ ﺑﲔ ﺍﻟﻐﺰﺍﱄ ﻛﻴﻒ ﺃﻥ ﺍﻟﺘﻮﻛﻞ ﻛﻠﻤﺔ ﻣﻈﻠﻮﻣﺔ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﻟﺴﻮﺀ ﻓﻬﻤﻬﻢ ﳍﺎ‪،‬‬
‫ﻭﺧﻄﺄ ﲡﺴﻴﺪﻫﻢ ﳌﻌﻨﺎﻫﺎ‪ ،‬ﻭﺣﻘﻴﻘﺘﻬﺎ‪ ،‬ﻓﻬﻮ ﻻ ﻳﻌﲏ ﺭﻛﻮﻥ ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﺍﷲ ﰲ ﻛﻞ ﺃﻋﻤﺎﻟﻪ‪ ،‬ﻭﺇﳒﺎﺯﺍﺗﻪ‬
‫ﻇﻨﺎ ﺑﺄﻥ ﺍﻟﺘﻮﻓﻴﻖ ﻣﻦ ﻋﻨﺪ ﺍﷲ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﺘﻮﻛﻞ ﺍﳊﻘﻴﻘﻲ؛ ﻫﻮ "ﺭﻛﻮﻥ ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﺍﷲ ﻓﻴﻤﺎ ﻻ ﻃﺎﻗﺔ ﻟﻪ‬
‫ﺑﻪ؛ ﻷﻧﻪ ﻻ ﻳﺴﺘﻄﻴﻊ ﻋﻤﻠﻪ‪ .‬ﺃﻣﺎ ﻣﺎ ﻳﺪﺧﻞ ﰲ ﺣﺪﻭﺩ ﻃﺎﻗﺘﻪ‪ ،‬ﻭﳝﻠﻚ ﺍﻟﺒﺖ ﰲ ﺑﺪﺍﻳﺘﻪ‪ ،‬ﻭ‪‬ﺎﻳﺘﻪ ﻓﻼ ﻣﻜﺎﻥ‬
‫ﻟﻠﺘﻮﻛﻞ ﻓﻴﻪ")‪ ،(513‬ﺑﻞ ﻋﻠﻴﻪ ﺃﻥ ﳚﺪ‪ ،‬ﻭﳚﺘﻬﺪ ﻭﻳﺒﺪﻉ‪ ،‬ﻭﻳﺒﺘﻜﺮ‪ ،‬ﻭﻋﻠﻴﻪ ﺃﻥ ﻳﺘﻌﻠﻢ ﳑﻦ ﻳﻔﻮﻗﻮﻧﻪ ﻋﻠﻤﺎ‪،‬‬
‫ﻭﺧﱪﺓ‪ ،‬ﻭﺃﻥ ﻻ ﻳﺪﺧﺮ ﺟﻬﺪﺍ ﻟﺘﺤﻘﻴﻖ ﺃﻫﺪﺍﻓﻪ‪ .‬ﺑﻞ ﻋﻠﻴﻪ ﺃﻥ ﻳﺬﻟﻞ ﺍﻟﺼﻌﺎﺏ‪ ،‬ﻭﻳﻬﻮﻥ ﻛﻞ ﺍﳌﺸﺎﻕ ﺃﻣﺎﻡ‬
‫ﲢﻘﻴﻖ ﻣﺴﺎﻋﻴﻪ‪ ،‬ﺷﺮﻳﻄﺔ ﺃﻥ ﻳﻜﻮﻥ ﻛﻞ ﻋﻤﻠﻪ ﻫﺬﺍ‪ ،‬ﻭﺇﺻﺮﺍﺭﻩ ﻫﺬﺍ ﳏﺎﻃﺎ ﺑﺘﻮﻛﻠﻪ ﻋﻠﻰ ﺍﷲ‪.‬‬
‫ﻫﺬﺍ ﺍﻟﺘﻮﻛﻞ ﺍﻟﺬﻱ ﺗﻌﱪ ﺣﻘﻴﻘﺘﻪ ﻋﻦ "ﺷﻌﻮﺭ ‪‬ﻴﻤﻨﺔ ﺍﷲ ﻋﻠﻰ ﺍﳊﻴﺎﺓ؛ ﻭﺑﺄﻥ ﺣﺮﻛﺎ‪‬ﺎ‪ ،‬ﻭﺳﻜﻨﺎ‪‬ﺎ‬
‫ﳏﻜﻮﻣﺔ ﲝﻮﻟﻪ‪ ،‬ﻭﻗﻮﺗﻪ‪ ،‬ﻻ ﳝﻜﻦ ﺃﻥ ﺗﻨﺪ ﻣﻨﻪ‪ ،‬ﺃﻭ ﺗﺒﺘﻌﺪ ﻋﻨﻪ‪ ،‬ﻭﺍﺳﺘﻘﺮﺍﺭ ﻫﺬﺍ ﺍﻟﺸﻌﻮﺭ ﰲ ﺍﻟﻘﻠﺐ ﳚﻌﻞ‬
‫ﺻﻠﺔ ﺍﻹﻧﺴﺎﻥ ﺑﺮﺑﻪ ﻋﻤﻴﻘﺔ‪ ،‬ﻭﺭﻛﻮﻧﻪ ﺇﻟﻴﻪ ﺑﺎﺩﻳﺎ")‪ ،(514‬ﻭﻳﻜﻔﻲ ﺍﳌﺴﻠﻤﲔ ﺃﻥ ﻳﻌﻮﺍ ﺟﻴﺪﺍ ﻣﻌﲎ ﻗﻮﻟﻪ‬
‫ﺤ ‪‬ﻲ ﺍﱠﻟﺬِﻱ ﻻ ‪‬ﻳﻤ‪‬ﻮ ‪‬‬
‫ﺗﻌﺎﱃ‪ } :‬ﻭ‪‬ﺗ ‪‬ﻮﻛﱠ ﹾﻞ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ‪‬‬
‫ﺕ{)‪ (515‬ﻟﻴﺪﺭﻛﻮﺍ ﺃﻥ ﺗﻮﻛﻠﻬﻢ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻫﻮ ﺗﻌﻠﻖ‪،‬‬
‫ﻭﺍﺭﺗﺒﺎﻁ‪ ،‬ﺑﺎﳌﺼﺪﺭ ﺍﻟﺪﺍﺋﻢ ﻟﻠﺨﲑ‪ ،‬ﺃﻣﺎ ﺍﻟﺘﻮﻛﻞ ﻋﻠﻰ ﻏﲑﻩ‪ ،‬ﻓﻬﻮ ﻗﺼﲑ ﺍﻟﻌﻤﺮ‪ ،‬ﺃﻭ ﻋﺪﱘ ﺍﳉﺪﻭﻯ)‪.(516‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﺼﱪ ﷲ‬
‫ﺇﻥ ﺍﻟﺼﱪ ﷲ ﺗﻌﺎﱃ ﺧﻠﻖ ﺁﺧﺮ ﳝﻜﻦ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺗﻮﺛﻴﻖ ﻋﻼﻗﺘﻬﻢ ﺑﺎﷲ ﻋﺰ ﻭﺟﻞ‪ ،‬ﻭﺑﻠﻮﻍ‬
‫ﺩﺭﺟﺔ ﺍﻹﳝﺎﻥ ﺍﳊﻘﻴﻘﻲ ﺑﻪ‪ ،‬ﻓﻬﻮ "ﺭﻭﺡ ﺍﻹﳝﺎﻥ‪ ،‬ﻭﻣﻨﺎﻁ ﺍﻟﺜﻮﺍﺏ ﺍﳉﺰﻳﻞ ﺍﻟﺬﻱ ﻳﺼﺒﻪ ﺍﷲ ﺻﺒﺎ ﻋﻠﻰ ﻣﻦ‬
‫ﺏ{)‪ ،(518)"(517‬ﻭﻗﺪ ﺗﻨﺎﻭﻝ‬
‫ﺍﺑﺘﻠﻰ ﻓﺜﺒﺖ‪ ،‬ﻭﺳﻠﻢ ﷲ ﺃﻣﺮﻩ }ِﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﻳ ‪‬ﻮﻓﱠﻰ ﺍﻟﺼ‪‬ﺎِﺑﺮ‪‬ﻭ ﹶﻥ ﹶﺃ ‪‬ﺟ ‪‬ﺮ ‪‬ﻫ ‪‬ﻢ ِﺑ ‪‬ﻐ‪‬ﻴ ِﺮ ِﺣﺴ‪‬ﺎ ٍ‬
‫ﺍﻟﻐﺰﺍﱄ ﺍﻟﺼﱪ ﻛﻮﺍﺣﺪ ﻣﻦ ﺩﻋﺎﺋﻢ ﺍﻹﳝﺎﻥ ﺑﺎﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﺍﻟﻨﺠﺎﺡ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻣﺒﻴﻨﺎ ﺃﻥ ﺍﻟﺼﱪ ﻫﻮ ﺃﻥ‬
‫) ‪ (513‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻟﺠﺎﻧﺐ اﻟﻌﺎﻃﻔﻲ ﻣﻦ اﻹﺳﻼم‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.308 :‬‬
‫) ‪ (514‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ‪ ،‬ص‪.306 :‬‬
‫) ‪ (515‬ﺳﻮرة‪ :‬اﻟﻔﺮﻗﺎن‪ ،‬اﻵﻳﺔ‪.58 :‬‬
‫) ‪ (516‬أﻧﻈﺮ‪ :‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ‪ ،‬ص‪.314 :‬‬
‫) ‪ (517‬ﺳﻮرة‪ :‬اﻟﺰﻣﺮ‪ ،‬اﻵﻳﺔ‪.10 :‬‬
‫) ‪ (518‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ‪ ،‬ص‪.254 :‬‬
‫"ﳛﺲ ﺻﺎﺣﺒﻪ ﺃﻥ ﷲ ﻣﺎ ﺃﺧﺬ‪ ،‬ﻭﷲ ﻣﺎ ﺃﻋﻄﻰ‪ ،‬ﻭﺃﻥ ﺣﻖ ﺍﻟﻌﺒﻮﺩﻳﺔ ﺍﻟﺘﺤﻤﻞ ﺩﻭﻥ ﲤﻠﻤﻞ‪ ،‬ﻭﺿﺠﺮ‪ .‬ﻓﺈﺫﺍ‬
‫ﺣﺮﻡ ﺍﳌﺮﺀ ﻣﺎ ﳛﺐ‪ ،‬ﺃﻭ ﻛﻠﻒ ﻣﺎ ﻳﻜﺮﻩ‪ ،‬ﻧﻈﺮ ﺇﱃ ﺭﺑﻪ ﰲ ﺗﺴﻠﻴﻢ‪ ،‬ﻭﺍﺳﺘﻘﺒﻞ ﻗﻀﺎﺀﻩ ﺩﻭﻥ ﺳﺨﻂ")‪.(519‬‬
‫ﻭ‪‬ﺬﺍ ﻳﺘﻀﺢ؛ ﺃﻥ ﺍﻟﺼﱪ ﻣﺮﺗﺒﺔ ﳚﺐ ﺃﻥ ﻳﺘﺤﻠﻰ ‪‬ﺎ ﺍﳌﺴﻠﻢ ﺍﻟﺬﻱ ﳝﺘﻄﻲ ﺍﻷﺳﺒﺎﺏ‪ ،‬ﻭﻳﺘﻮﻛﻞ‬
‫ﻋﻠﻰ ﺍﷲ‪ ،‬ﻓﻠﻤﺎ ﲢﲔ ﺍﻟﻨﺘﺎﺋﺞ‪ ،‬ﻭﺗﻔﺼﺢ ﻋﻦ ﺍﻵﻻﻡ‪ ،‬ﻭﺍﳌﺂﺳﻲ‪ ،‬ﻭﺍﻷﺣﺰﺍﻥ‪ ،‬ﻓﺈﻥ ﻋﻠﻴﻪ ﺍﻟﺼﱪ‪ ،‬ﻭﺍﻟﺘﺤﻠﻲ‬
‫ﺑﺎﻹﳝﺎﻥ ﺍﳊﻘﻴﻘﻲ ﺑﺎﷲ ‪ ،Ι‬ﺃﻣﺎ ﺇﺫﺍ ﺃﻓﺼﺤﺖ ﻋﻦ ﺍﻷﻓﺮﺍﺡ ﻭﺍﻟﻨﻌﻢ؛ ﻓﺈﻥ ﻋﻠﻴﻪ ﺍﻟﺸﻜﺮ ﷲ‪ ،‬ﻭﻫﻮ ﺍﳋﻠﻖ‬
‫ﺍﻟﺜﺎﻣﻦ ﺍﻟﺬﻱ ﻻ ﺑﺪ ﻟﻠﻤﺴﻠﻢ ﻣﻨﻪ‪.‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﻣﻦ‪ :‬ﺍﻟﺸﻜﺮ ﷲ‬
‫ﺍﻟﺸﻜﺮ ﷲ ﻫﻮ ﻗﻴﺪ ﺍﻟﻨﻌﻢ ﻛﻤﺎ ﻳﺮﻯ ﺍﻟﻐﺰﺍﱄ؛ ﺃﻱ ﺃﻧﻪ ﻳﻜﻮﻥ ﺣﲔ ﻳﻨﺎﻝ ﺍﳌﺮﺀ ﻣﻦ ﺭﺑﻪ ﺍﻟﻨﻌﻢ‪،‬‬
‫ﻭﺍﳋﲑﺍﺕ‪ ،‬ﻭﻫﻮ "ﺷﻌﻮﺭ ﰲ ﺍﻟﻨﻔﺲ ﻗﺒﻞ ﺃﻥ ﻳﻜﻮﻥ ﺣﺮﻛﺔ ﻟﺴﺎﻥ")‪ .(520‬ﻓﺎﻹﻧﺴﺎﻥ ﻋﻠﻴﻪ ﺃﻥ ﻳﺪﺭﻙ‪،‬‬
‫ﻭﻳﻘﺪﺭ ﻗﻴﻤﺔ ﺍﻟﻨﻌﻢ ﺍﻟﻜﺜﲑﺓ ﺍﻟﱵ ﻳﺮﺯﻗﻪ ‪‬ﺎ ﺧﺎﻟﻘﻪ‪ ،‬ﻭﺑﺎﺭﺋﻪ ﻋﺰ ﻭﺟﻞ‪ ،‬ﻓﻴﺤﻤﺪﻩ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻳﺸﻜﺮ ﺑﻘﻠﺒﻪ‪،‬‬
‫ﻭﺇﺣﺴﺎﺳﻪ‪ ،‬ﻗﺒﻞ ﺃﻥ ﻳﺘﻠﻔﻆ ‪‬ﺎ‪ .‬ﻭﰲ ﺣﺪﻳﺚ ﺍﻟﻐﺰﺍﱄ ﻋﻦ ﻫﺬﺍ ﺍﳋﻠﻖ ﺍﻟﺮﻓﻴﻊ؛ ﺗﺄﺳﻒ ﻛﺜﲑﺍ ﻣﻦ ﻣﻮﻗﻒ‬
‫ﺍﻹﻧﺴﺎﻧﻴﺔ ﲡﺎﻩ ﺭ‪‬ﺎ‪ ،‬ﻓﻬﻲ ﻻ ﺗﻌﻲ ﺣﻘﻴﻘﺔ ﺍﻟﻨﻌﻢ ﺍﻟﻐﺰﻳﺮﺓ ﺍﻟﱵ ﺗﻨﻬﻤﺮ ﻋﻠﻴﻬﺎ ﻟﻴﻼ ﻭ‪‬ﺎﺭﺍ‪ ،‬ﻭﻣﻦ ﺍﳌﻬﺪ ﺇﱃ‬
‫ﺍﻟﻠﺤﺪ‪ ،‬ﻭﻟﻮ ﺃ‪‬ﺎ ﻗﺪﺭﺕ ﻫﺬﻩ ﺍﻟﻨﻌﻢ ﻻﻣﺘﻸﺕ ﻗﻠﻮ‪‬ﺎ ﺑﺎﳊﻤﺪ‪ ،‬ﻭﺃﻃﻠﻘﺖ ﺃﻟﺴﻨﺘﻬﺎ ﺑﺎﻟﺜﻨﺎﺀ‪ ،‬ﻟﻜﻦ ﺍﻟﻮﺍﺿﺢ‬
‫ﺕ ﻣ‪‬ﺎ ‪‬ﺭ ‪‬ﺯ ﹾﻗﻨ‪‬ﺎ ﹸﻛ ‪‬ﻢ ﻭ‪‬ﺍ ‪‬ﺷ ﹸﻜﺮ‪‬ﻭﺍ ِﻟﻠﱠ ِﻪ ِﺇ ﹾﻥ‬
‫ﻫﻮ ﳐﺎﻟﻔﺘﻬﺎ ﻷﻣﺮ ﺍﷲ ‪ Ι‬ﺍﻟﻘﺎﺋﻞ‪} :‬ﻳ‪‬ﺎ ﹶﺃﱡﻳﻬ‪‬ﺎ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ﹸﻛﻠﹸﻮﺍ ِﻣ ‪‬ﻦ ﹶﻃ‪‬ﻴﺒ‪‬ﺎ ِ‬
‫ﹸﻛ‪‬ﻨ‪‬ﺘ ‪‬ﻢ ِﺇﻳ‪‬ﺎ ‪‬ﻩ ‪‬ﺗ ‪‬ﻌ‪‬ﺒﺪ‪‬ﻭ ﹶﻥ{)‪ ،(521‬ﻭﻫﺬﺍ ﻣﺎ ﻳﻮﺟﺐ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﻗﺒﻞ ﻏﲑﻫﻢ ﺃﻥ ﻳﺸﻜﺮﻭﺍ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ‬
‫ﻧﻌﻤﻪ ﻟﻴﻨﺎﻟﻮﺍ ﻣﺮﺿﺎﺗﻪ‪ ،‬ﻭﻣﺰﻳﺪﺍ ﻣﻦ ﻧﻌﻤﺎﺋﻪ)‪.(522‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺘﺎﺳﻊ‪ :‬ﺍﻟﺘﻮﺑﺔ‬
‫ﻋﻨﺪﻣﺎ ﻳﺘﺤﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺑﺎﻹﳝﺎﻥ‪ ،‬ﻭﺗﺘﻮﺛﻖ ﺻﻠﺘﻪ ﺑﺎﷲ ﺗﻌﺎﱃ‪ ،‬ﰒ ﻳﺮﺗﻜﺐ ﻓﻌﻼ ﻳﻨﺎﰲ ﺇﳝﺎﻧﻪ؛ ﻓﺈﻥ‬
‫ﺭﲪﺔ ﺍﷲ ﺑﻪ ﲤﻨﺤﻪ ﻓﺮﺻﺔ ﺍﻟﻌﻮﺩﺓ ﺇﱃ ﻣﺎ ﻛﺎﻥ ﻋﻠﻴﻪ‪ ،‬ﺑﺄﻥ ﻳﺘﻮﺏ ﻣﻦ ﺧﻄﺌﻪ‪ ،‬ﻭﻳﻨﺪﻡ ﻋﻠﻰ ﺳﻮﺀ ﻋﻤﻠﻪ‪،‬‬
‫ﻭ"ﻳﺴﺎﺭﻉ ﺇﱃ ﺭﺑﻪ‪ ،‬ﻣﺘﻌﻬﺪﺍ ﻧﻔﺴﻪ ﺑﺎﻟﺮﻋﺎﻳﺔ ﻭﺍﻟﺘﺄﺩﻳﺐ‪ ،‬ﻣﻘﺒﻼ ﻋﻠﻰ ﺷﺄﻧﻪ ﺑﺎﻟﺘﺮﺗﻴﺐ ﻭﺍﻟﺘﻬﺬﻳﺐ‪ ،‬ﺣﱴ‬
‫) ‪ (519‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﺳﺮ ﺗﺄﺧﺮ اﻟﻌﺮب واﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.101 :‬‬
‫) ‪ (520‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻟﺠﺎﻧﺐ اﻟﻌﺎﻃﻔﻲ ﻣﻦ اﻹﺳﻼم‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.264 :‬‬
‫) ‪ (521‬ﺳﻮرة‪ :‬اﻟﺒﻘﺮة‪ ،‬اﻵﻳﺔ‪.172 :‬‬
‫) ‪ (522‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ‪ ،‬ص‪.260 :‬‬
‫ﻳﺴﺘﻄﻴﻊ ﺍﻟﻨﺠﺎﺓ ﳑﺎ ﻭﻗﻊ ﻓﻴﻪ")‪ ،(523‬ﻭﺍﻟﺘﻮﺑﺔ ﺧﻠﻖ ﺿﺮﻭﺭﻱ ﻟﻠﻤﺴﻠﻢ‪ ،‬ﻭﻣﺎﺩﺍﻡ ﺍﳋﻄﺄ ﻣﻦ ﻃﺒﻴﻌﺔ ﺍﻟﺒﺸﺮ؛‬
‫ﻓﺈﻥ ﺍﷲ ‪Ι‬ﱂ ﻳﻜﻠﻒ ﺃﺣﺪﺍ ﺑﺎﻟﻌﺼﻤﺔ ﺍﳌﻄﻠﻘﺔ‪ ،‬ﻭﻟﻜﻦ ﻛﻠﻒ ﺍﻹﻧﺴﺎﻥ ﺑﺎﻟﺘﻮﺑﺔ ﺇﻥ ﻫﻮ ﺃﺧﻄﺄ)‪.(524‬‬
‫ﻭﻗﺪ ﺗﻄﺮﻕ ﺍﻟﻐﺰﺍﱄ ﺇﱃ ﺿﺮﻭﺭﺓ ﻫﺬﺍ ﺍﳋﻠﻖ‪ ،‬ﻭﺃﳘﻴﺘﻪ ﻟﻠﻔﺮﺩ ﺍﳌﺴﻠﻢ‪ ،‬ﻭﺃﻛﺪ ﺃﻥ ﻫﻨﺎﻙ ﺣﺎﺟﺔ ﻣﺎﺳﺔ‬
‫ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﺇﱃ ﺗﻮﺑﺔ ﺍﻟﻜﺜﲑ ﻣﻦ ﺃﺑﻨﺎﺋﻪ ﳑﻦ ﺍﻧﻀﻤﻮﺍ ﻟﻠﺸﻴﻮﻋﻴﺔ‪ ،‬ﻭﺍﻧﺴﻠﺨﻮﺍ ﻋﻦ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﳑﻦ‬
‫ﺍﻧﻀﻤﻮﺍ ﺇﱃ ﺍﳉﺒﻬﺔ ﺍﻟﺼﻠﻴﺒﻴﺔ‪ ،‬ﻭﺗﻨﻜﺮﻭﺍ ﻟﺪﻳﻨﻬﻢ‪ ،‬ﻭﻫﻢ ﲨﻴﻌﺎ ﻳﺘﻌﺎﻭﻧﻮﻥ ﻣﻊ ﺃﻋﺪﺍﺀ ﺍﻹﺳﻼﻡ ﻣﻦ ﺃﺟﻞ‬
‫ﻭﺃﺩﻩ‪ ،‬ﻭﻗﺘﻞ ﺷﺮﺍﺋﻌﻪ‪ ،‬ﻭﻳﺒﲔ ﺍﻟﻐﺰﺍﱄ؛ ﺃﻥ ﻫﺆﻻﺀ ﺇﺫﺍ ﻫﻠﻜﻮﺍ ﻋﻠﻰ ﺗﻠﻚ ﺍﻷﺣﻮﺍﻝ‪ ،‬ﻓﺈ‪‬ﻢ ﳝﻮﺗﻮﻥ ﻭﻫﻢ ﻋﻠﻰ‬
‫ﻏﲑ ﺩﻳﻦ ﺍﻹﺳﻼﻡ)‪.(525‬‬
‫ﻟﻘﺪ ﺃﻛﺪ ﺍﻟﻐﺰﺍﱄ ﻟﻠﻤﺴﻠﻤﲔ ﺿﺮﻭﺭﺓ ﺍﻫﺘﻤﺎﻣﻬﻢ ‪‬ﺬﻩ ﺍﻷﺧﻼﻕ ﺍﻟﺮﺑﺎﻧﻴﺔ‪ ،‬ﻟﺪﻭﺭﻫﺎ ﺍﻟﻔﻌﺎﻝ ﰲ‬
‫ﺗﺰﻛﻴﺔ ﺇﳝﺎ‪‬ﻢ ﺑﺎﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﺇﻋﺎﺩﺓ ﺻﻠﺘﻬﻢ ﺑﻪ‪ ،‬ﻛﻲ ﻳﺘﻤﻜﻨﻮﺍ ﻣﻦ ﺷﻖ ﻃﺮﻳﻘﻬﻢ ﺇﱃ ﺍﻟﺒﻨﺎﺀ ﺍﳊﻀﺎﺭﻱ‪ ،‬ﻋﻠﻰ‬
‫‪‬ﺞ ﺍﻟﺼﺪﺭ ﺍﻷﻭﻝ ﻟﻺﺳﻼﻡ‪ .‬ﻓﺘﻜﻮﻥ ﺍﻟﺒﺪﺍﻳﺔ ﻋﻮﺩﺓ ﺇﱃ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻷﺧﻼﻗﻴﺔ ﺍﻟﱵ ﲢﺮﻙ ‪‬ﺎ ﺫﺍﻙ ﺍﳉﻴﻞ‬
‫ﺍﻷﻭﻝ‪ ،‬ﻓﻌﺮﻑ ﻛﻴﻒ ﳛﻘﻖ ﻣﺎ ﻋﺠﺰ ﻋﻨﻪ ﻏﲑﻩ ﻣﻦ ﺍﻷﻣﻢ‪ ،‬ﻭﺍﻟﺸﻌﻮﺏ ﺇﺫ ﺫﺍﻙ ﻣﻦ ﳎﺪ‪ ،‬ﻭﺗﺄﻟﻖ ﺣﻀﺎﺭﻱ‬
‫ﻛﺒﲑ‪.‬‬
‫ﻭﻏﲑ ﺑﻌﻴﺪ ﻋﻦ ﺣﺪﻳﺚ ﺍﻟﻐﺰﺍﱄ ﰲ ﻫﺬﺍ ﺍﻟﺸﺄﻥ ﲡﺪﺭ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﺗﻨﻮﻳﻬﻪ ﺑﺪﻭﺭ ﺍﳌﺮﺑﲔ ﰲ‬
‫ﺗﺴﻬﻴﻞ‪ ،‬ﻭﺇﳒﺎﺡ ﺇﻋﺎﺩﺓ ﺑﻨﺎﺀ ﺍﻟﻔﺮﺩ ﺍﳌﺴﻠﻢ‪ .‬ﻭﻫﺆﻻﺀ ﺍﳌﺮﺑﻮﻥ ﻫﻢ "ﺍﻟﺒﻴﺖ ‪-‬ﻭﺃﺳﺎﺳﻪ ﺍﳌﺮﺃﺓ‪ ،-‬ﻭﺍﳌﺪﺭﺳﺔ‪،‬‬
‫ﻭﺍﳌﺴﺠﺪ‪ ،‬ﻭﺍﻟﺸﺎﺭﻉ‪ ،‬ﻭﺍﻟﺪﻭﻟﺔ ﲟﺎ ﻣﻠﻜﺘﻪ ﰲ ﺍﻟﻌﺼﻮﺭ ﺍﻷﺧﲑﺓ ﻣﻦ ﻗﺪﺭﺍﺕ ﺍﻗﺘﺼﺎﺩﻳﺔ‪ ،‬ﻭﺛﻘﺎﻓﻴﺔ‪،‬‬
‫ﻭﺇﻋﻼﻣﻴﺔ")‪ .(526‬ﻭﻫﺬﺍ ﻳﻌﲏ؛ ﺃﻥ ﺣﺎﺟﺔ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﺇﱃ ﺃﺟﻴﺎﻝ ﻣﺴﻠﻤﺔ ﺗﺘﻄﻠﺐ ﻣﻦ ﻛﺎﻓﺔ ﺃﻗﻄﺎﺏ‬
‫ﺍﻟﺘﺮﺑﻴﺔ‪ ،‬ﻭﺍﻟﺮﻋﺎﻳﺔ ﻓﻴﻪ ﲡﻨﻴﺪﺍ ﺿﺨﻤﺎ‪ ،‬ﻭﺍﺳﺘﻐﻼﻻ ﻟﻜﺎﻓﺔ ﺍﻟﻮﺳﺎﺋﻞ‪ ،‬ﻭﺍﺠﻤﻟﻬﻮﺩﺍﺕ ﻣﻦ ﺃﺟﻞ ﺿﻤﺎﻥ ﺍﻟﻨﺠﺎﺡ‪.‬‬
‫ﻭﻗﺪ ﺑﲔ ﺍﻟﻐﺰﺍﱄ؛ ﺃﻥ ﻫﻨﺎﻙ ﺷﺮﻃﺎ ﺃﺳﺎﺳﻴﺎ ﳚﺐ ﻋﻠﻰ ﻫﺆﻻﺀ ﺍﳌﺮﺑﲔ ﺍﺗﺒﺎﻋﻪ؛ ﻫﻮ ﺍﳌﺘﺎﺑﻌﺔ ﺍﳌﺴﺘﻤﺮﺓ‬
‫ﻷﻭﺿﺎﻉ ﺍﻷﺟﻴﺎﻝ ﺍﳌﺴﻠﻤﺔ‪ ،‬ﻭﺍﻟﺘﻌﻬﺪ ﺍﻟﺪﺍﺋﻢ ﳍﺎ؛ ﻷﻥ ﺍﻟﺘﺮﺑﻴﺔ ‪-‬ﻛﻤﺎ ﻳﻘﻮﻝ ﺍﻟﻐﺰﺍﱄ‪" :-‬ﻟﻴﺴﺖ ﻭﺿﻊ‬
‫ﺍﻟﺒﺬﻭﺭ ﰲ ﺃﺭﺽ ﻋﻠﻰ ﺭﺟﺎ ﻣﻄﺮ ﳚﻲﺀ ﺃﻭ ﻻ ﳚﻲﺀ‪ ،‬ﻭﻻ ﺟﻬﺪ ﻭﺭﺍﺀ ﺫﻟﻚ‪ ،‬ﻛﻼ؛ ﺇ‪‬ﺎ ﺑﺬﺭ‪ ،‬ﻭﺳﻘﻲ‪،‬‬
‫ﻭﺗﻌﻬﺪ‪ ،‬ﻭﻣﻄﺎﺭﺩﺓ ﻟﻠﺤﺸﺮﺍﺕ‪ ،‬ﻭﺍﻷﻭﺑﺌﺔ‪ ،‬ﻭﻣﺘﺎﺑﻌﺔ ﺻﺎﺣﻴﺔ ﺣﱴ ﺃﻭﺍﻥ ﺍﻟﻨﻀﺞ")‪.(527‬‬
‫ﺇﻥ ﺍﻟﻐﺰﺍﱄ ﳛﺚ ﻛﻞ ﺃﻃﺮﺍﻑ ﺍﺠﻤﻟﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ ﺑﺪﺀﺍ ﺑﻨﻮﺍﺗﻪ ﺍﻷﻭﱃ؛ ﻭﻫﻲ ﺍﻷﺳﺮﺓ‪ ،‬ﻭﻭﺻﻮﻻ‬
‫ﺇﱃ ﺍﻟﺪﻭﻟﺔ ﻋﻠﻰ ﺿﺮﻭﺭﺓ ﺇﺣﺎﻃﺔ ﺍﻷﺟﻴﺎﻝ ﺍﳌﺴﻠﻤﺔ ﺑﺎﻟﺮﻋﺎﻳﺔ‪ ،‬ﻭﺍﻻﻫﺘﻤﺎﻡ‪ ،‬ﻭﺍﻟﺘﻨﺸﺌﺔ ﺍﻟﻨﻔﺴﻴﺔ‪ ،‬ﻭﺍﻟﺘﻌﻠﻴﻤﻴﺔ‬
‫) ‪ (523‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ‪ ،‬ص‪.193 :‬‬
‫) ‪ (524‬أﻧﻈﺮ‪ :‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﻋﻘﻴﺪة اﻟﻤﺴﻠﻢ‪) ،‬اﻟﺠﺰاﺋﺮ‪ ،‬دار اﻟﻤﻌﺮﻓﺔ‪ ،‬د‪.‬ط‪ ،‬د‪.‬ت( ص‪. 155 -154 :‬‬
‫) ‪ (525‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﺳﺮ ﺗﺄﺧﺮ اﻟﻌﺮب واﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.107 :‬‬
‫) ‪ (526‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﺗﺮاﺛﻨﺎ اﻟﻔﻜﺮي ﻓﻲ ﻣﻴﺰان اﻟﺸﺮع واﻟﻌﻘﻞ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.96 :‬‬
‫) ‪ (527‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ‪ ،‬اﻟﺼﻔﺤﺔ ﻧﻔﺴﻬﺎ‪.‬‬
‫ﺍﻟﺪﻗﻴﻘﺔ‪ ،‬ﻣﻦ ﺃﺟﻞ ﺇﳒﺎﺡ ﻋﻤﻠﻴﺔ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﺮﺷﻴﺪﺓ‪ ،‬ﻭﺗﻜﻮﻳﻦ ﻓﺮﺩ ﻣﺴﻠﻢ ﻓﻌﺎﻝ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺑﻄﻮﻥ‬
‫ﺍﻟﻜﺘﺐ‪ ،‬ﻭﺍﻟﺪﺭﺍﺳﺎﺕ ﺗﻌﺞ ﺑﺎﻷﺧﻼﻕ‪ ،‬ﻭﺍﳌﻨﺎﻫﺞ ﺍﻟﺘﺮﺑﻮﻳﺔ؛ ﻓﺈﻥ ﺍﻟﺘﺠﺴﻴﺪ ﰲ ﺍﻟﻮﺍﻗﻊ ﻫﻮ ﺍﻟﻨﻘﻄﺔ ﺍﳌﺘﻤﻤﺔ‬
‫ﻟﻠﻌﻤﻠﻴﺔ ﺫﻟﻚ ﺃﻥ "ﺍﳋﻠﻖ ﻟﻴﺲ ﻗﺮﺍﺀﺓ ﻭﺭﻗﺔ‪ ،‬ﻭﻻ ﲰﺎﻉ ﺩﺭﺱ‪ ،‬ﺇﻧﻪ ﺻﻨﺎﻋﺔ ﺷﺎﻗﺔ‪ ،‬ﻭﲡﺎﺭﺏ ﻣﺘﻜﺮﺭﺓ‪،‬‬
‫ﻭﺗﻜﻠﻒ ﻣﺴﺘﻤﺮ ﻳﻨﺘﻬﻲ ﺑﺄﻥ ﻳﻜﻮﻥ ﻣﻠﻜﺔ ﻗﺎﺋﻤﺔ‪ ،‬ﻭﺻﺒﻐﺔ ﺛﺎﺑﺘﺔ")‪.(528‬‬
‫ﻭﳍﺬﺍ ﻓﺈﻥ ﺍﻟﻐﺰﺍﱄ ﻳﻨﺎﺷﺪ ﻛﻞ ﻫﺬﻩ ﺍﻷﻃﺮﺍﻑ ﺑﺄﻥ ﺗﻘﻮﻡ ﺑﻮﻇﻴﻔﺘﻬﺎ‪ ،‬ﻭﺗﺆﺩﻱ ﺩﻭﺭﻫﺎ‪ ،‬ﻓﺎﳌﺮﺃﺓ ﻭﻫﻲ‬
‫ﻋﻤﺎﺩ ﺍﻷﺳﺮﺓ‪ ،‬ﳚﺐ ﺃﻥ ﺗﻜﻮﻥ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﻣﻌﲔ ﻣﻦ ﺍﻟﺘﻌﻠﻢ‪ ،‬ﻭﺍﻟﺜﻘﺎﻓﺔ‪ ،‬ﻭﺍﻻﻃﻼﻉ ﻛﻲ ﺗﺘﻤﻜﻦ ﻣﻦ‬
‫ﺗﻘﺪﱘ ﺍﻟﺰﺍﺩ ﺍﻟﻌﻠﻤﻲ‪ ،‬ﻭﺍﻟﺘﺮﺑﻮﻱ ﺍﻷﻭﻝ ﻷﺑﻨﺎﺋﻬﺎ‪ ،‬ﻭﺃﻣﺎ ﺍﳌﺪﺭﺳﺔ ﻓﻬﻲ ﺃﻳﻀﺎ ﻣﻄﺎﻟﺒﺔ ﺑﺄﻥ ﺗﺴﺨﺮ ﻛﺎﻓﺔ‬
‫ﻃﺎﻗﺎ‪‬ﺎ‪ ،‬ﻭﳎﻬﻮﺩﺍ‪‬ﺎ ﻣﻦ ﺃﺟﻞ ﺗﻠﻘﲔ‪ ،‬ﻭﺗﻌﻠﻴﻢ ﺭﻓﻴﻊ ﺍﳌﺴﺘﻮﻯ‪ ،‬ﺃﻣﺎ ﺍﳌﺴﺠﺪ ﻓﻴﺠﺐ ﺃﻥ ﻳﻌﻮﺩ ﺇﱃ ﻭﻇﻴﻔﺘﻪ‬
‫ﺍﳊﻘﻴﻘﻴﺔ‪ ،‬ﻭﻣﻜﺎﻧﺘﻪ ﺍﻷﺻﻠﻴﺔ‪ ،‬ﻭﰲ ﺫﻟﻚ ﻳﻘﻮﻝ ﺍﻟﻐﺰﺍﱄ‪" :‬ﺇﻥ ﻣﻜﺎﻧﺔ ﺍﳌﺴﺠﺪ ﰲ ﺍﺠﻤﻟﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ ﲡﻌﻠﻪ‬
‫ﻣﺼﺪﺭ ﺍﻟﺘﻮﺟﻴﻪ ﺍﻟﺮﻭﺣﻲ‪ ،‬ﻭﺍﳌﺎﺩﻱ‪ ،‬ﻓﻬﻮ ﺳﺎﺣﺔ ﻟﻠﻌﺒﺎﺩﺓ‪ ،‬ﻭﻣﺪﺭﺳﺔ ﻟﻠﻌﻠﻢ‪ ،‬ﻭﻧﺪﻭﺓ ﻟﻸﺩﺏ‪ .‬ﻭﻗﺪ ﺍﺭﺗﺒﻄﺖ‬
‫ﺑﻔﺮﻳﻀﺔ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﺻﻔﻮﻓﻬﺎ ﺃﺧﻼﻕ ﻭﺗﻘﺎﻟﻴﺪ ﻫﻲ ﻟﺒﺎﺏ ﺍﻹﺳﻼﻡ‪ ،‬ﻟﻜﻦ ﺍﻟﻨﺎﺱ ‪-‬ﳌﺎ ﺃﻋﻴﺎﻫﺎ ﺑﻨﺎﺀ ﺍﻟﻨﻔﻮﺱ‬
‫ﻋﻠﻰ ﺍﻷﺧﻼﻕ ﺍﳉﻠﻴﻠﺔ‪ -‬ﺍﺳﺘﻌﺎﺿﻮﺍ ﻋﻦ ﺫﻟﻚ ﺑﺒﻨﺎﺀ ﺍﳌﺴﺎﺟﺪ ﺍﻟﺴﺎﻣﻘﺔ‪ ،‬ﺗﻀﻢ ﻣﺼﻠﲔ ﺃﻗﺰﺍﻣﺎ")‪ ،(529‬ﻓﻤﺎ‬
‫ﺃﺣﻮﺝ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﺇﱃ ﻋﻮﺩﺓ ﻣﺴﺎﺟﺪﻩ ﺇﱃ ﺍﻟﻮﻇﻴﻔﺔ ﺍﻷﺻﻠﻴﺔ‪ ،‬ﺍﻟﱵ ﻃﺎﳌﺎ ﺍﺿﻄﻠﻌﺖ ‪‬ﺎ ﻓﻴﻤﺎ ﻣﻀﻰ‪،‬‬
‫ﻭﻃﺎﳌﺎ ﺁﺗﺖ ﻧﺘﺎﺋﺠﻬﺎ ﺍﻟﻔﻌﺎﻟﺔ‪ ،‬ﻭﺍﳌﺜﻤﺮﺓ ﰲ ﺍﻷﺟﻴﺎﻝ ﺍﻟﺴﺎﺑﻘﺔ‪.‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﻮﺣﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ‬
‫ﰲ ﺇﻃﺎﺭ ﺍﳊﻠﻮﻝ ﺍﻟﱵ ﻗﺪﻣﻬﺎ ﺍﻟﻐﺰﺍﱄ ﻟﻌﻼﺝ ﺍﻟﺘﺨﻠﻒ ﺍﳊﻀﺎﺭﻱ ﺍﻟﻜﺒﲑ ‪-‬ﺍﻟﺬﻱ ﻳﻠﻒ ﺑﺎﻟﻌﺎﱂ‬
‫ﺍﻹﺳﻼﻣﻲ ﻭﳛﻮﻝ ﺩﻭﻥ ‪‬ﻀﺘﻪ ﺍﳌﺮﺟﻮﺓ‪ -‬ﺃﻛﺪ؛ ﺃﻥ ﺍﻟﻮﺣﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺿﺮﻭﺭﺓ ﻻ ﺑﺪ ﻣﻨﻬﺎ ﻟﻠﻤﺴﻠﻤﲔ‪،‬‬
‫ﻭﺧﻄﻮﺓ ﻻ ﳏﻴﺺ ﻋﻦ ﺍﻟﻘﻴﺎﻡ ‪‬ﺎ‪ ،‬ﻭﻫﻮ ﻳﺮﻯ؛ ﺃﻥ "ﺍﻟﻌﺎﱂ ﺍﻟﻜﺒﲑ ﺃﻣﺴﻰ ﻣﺪﻳﻨﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﺗﻘﺎﺭﺏ ﺍﻟﺰﻣﺎﻥ‪،‬‬
‫ﻭﺍﳌﻜﺎﻥ ﻣﻊ ﺗﻘﺪﻡ ﺍﻟﻌﻠﻢ ﺍﳌﺎﺩﻱ‪ ،‬ﻓﻼ ﻳﺴﻮﻍ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻣﻘﻄﻊ ﺍﻷﻭﺻﺎﻝ ﳛﻴﺎ ﻛﻞ ﻗﻄﺮ‬
‫ﻣﻨﻪ ﻣﻌﺰﻭﻻ ﻋﻠﻤﻴﺎ‪ ،‬ﻭﻋﻤﻠﻴﺎ ﻋﻦ ﻏﲑﻩ ﻣﻦ ﺃﻗﻄﺎﺭ ﺍﻹﺳﻼﻡ ﺍﻟﻘﺮﻳﺒﺔ‪ ،‬ﻭﺍﻟﺒﻌﻴﺪﺓ")‪.(530‬‬
‫ﻭﻳﻜﻔﻲ ﺍﳌﺴﻠﻤﲔ ﺃﻥ ﳛﺘﻜﻤﻮﺍ ﺇﱃ ﺍﻟﻔﺘﺮﺓ ﺍﻟﺬﻫﺒﻴﺔ ﻣﻦ ﺗﺎﺭﳜﻬﻢ ﺍﻹﺳﻼﻣﻲ؛ ﻟﻴﺪﺭﻛﻮﺍ ﺍﻷﺧﻮﺓ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺃﲰﻰ ﺻﻮﺭﻫﺎ‪ ،‬ﻭﻳﻌﺮﻓﻮﺍ ﺍﻟﻮﺣﺪﺓ ﺍﻟﺪﻳﻨﻴﺔ ﺍﻟﱵ ﲨﻌﺖ ﺻﻔﻮﻓﻬﻢ‪ ،‬ﻭﻗﻮﺕ ﺟﺒﻬﺎ‪‬ﻢ‪ ،‬ﻓﺤﻘﻘﺖ‬
‫ﳍﻢ ﺍﻟﻨﺼﺮ‪ ،‬ﻭﺍﻟﺘﻔﻮﻕ‪ ،‬ﻭﻛﻔﻠﺖ ﳍﻢ ﺍﳊﻀﺎﺭﺓ‪ ،‬ﻭﺍﻟﺼﺪﺍﺭﺓ ﰲ ﻇﻞ ﺍﳊﻜﻢ ﺍﻟﺴﺪﻳﺪ‪ ،‬ﻭﺍﻟﺮﺃﻱ ﺍﻟﺮﺷﻴﺪ ﺍﻟﺬﻱ‬
‫ﺳﺎﺭ ﻋﻠﻴﻪ ﺭﺳﻮﻝ ﺍﷲ ‪ ،ε‬ﻓﻬﻮ ﺣﲔ ﺃﺳﺲ ﺃﻭﻝ ﳎﺘﻤﻊ ﺇﺳﻼﻣﻲ‪ ،‬ﻭﺿﻊ ﺿﻤﻦ ﻗﻮﺍﻋﺪﻩ ﺍﻷﻭﱃ ﺇﺧﺎﺀ ﺑﲔ‬
‫) ‪ (528‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ‪ ،‬ص‪.99 :‬‬
‫) ‪ (529‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﻓﻘﻪ اﻟﺴﻴﺮة‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.137-136 :‬‬
‫) ‪ (530‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﺗﺮاﺛﻨﺎ اﻟﻔﻜﺮي ﻓﻲ ﻣﻴﺰان اﻟﺸﺮع واﻟﻌﻘﻞ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.154 :‬‬
‫ﺃﻓﺮﺍﺩﻩ‪ ،‬ﺫﻟﻚ "ﺍﻹﺧﺎﺀ ﺍﻟﺬﻱ ﲤﺤﻰ ﻓﻴﻪ ﻛﻠﻤﺔ "ﺃﻧﺎ"‪ ،‬ﻭﻳﺘﺤﺮﻙ ﺍﻟﻔﺮﺩ ﻓﻴﻪ ﺑﺮﻭﺡ ﺍﳉﻤﺎﻋﺔ‪ ،‬ﻭﻣﺼﻠﺤﺘﻬﺎ‪،‬‬
‫ﻭﺁﻣﺎﳍﺎ‪ ،‬ﻓﻼ ﻳﺮﻯ ﻟﻨﻔﺴﻪ ﻛﻴﺎﻧﺎ ﺩﻭ‪‬ﺎ‪ ،‬ﻭﻻ ﺍﻣﺘﺪﺍﺩﺍ ﺇﻻ ﻓﻴﻬﺎ‪ ،‬ﻭﻣﻌﲎ ﻫﺬﺍ ﺍﻹﺧﺎﺀ؛ ﺃﻥ ﺗﺬﻭﺏ ﻋﺼﺒﻴﺎﺕ‬
‫ﺍﳉﺎﻫﻠﻴﺔ‪ ،‬ﻓﻼ ﲪﻴﺔ ﺇﻻ ﻟﻺﺳﻼﻡ‪ ،‬ﻭﺃﻥ ﺗﺴﻘﻂ ﻓﻮﺍﺭﻕ ﺍﻟﻨﺴﺐ‪ ،‬ﻭﺍﻟﻠﻮﻥ‪ ،‬ﻭﺍﻟﻮﻃﻦ‪ ،‬ﻓﻼ ﻳﺘﺄﺧﺮ ﺃﺣﺪ‪ ،‬ﺃﻭ‬
‫ﻳﺘﻘﺪﻡ ﺇﻻ ﲟﺮﻭﺀﺗﻪ‪ ،‬ﻭﺗﻘﻮﺍﻩ")‪.(531‬‬
‫ﻭﻟﺬﻟﻚ ﺍﻣﺘﺪ ﺍﳌﺴﻠﻤﻮﻥ ﺷﺮﻗﺎ ﻭﻏﺮﺑﺎ‪ ،‬ﻭﻫﻢ ﲢﺖ ﺭﺍﻳﺔ ﻭﺍﺣﺪﺓ؛ ﻫﻲ ﺭﺍﻳﺔ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﰲ ﻇﻞ‬
‫ﺩﻭﻟﺔ ﻭﺍﺣﺪﺓ؛ ﻫﻲ ﺍﻟﺪﻭﻟﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﰲ ﻓﻠﻚ ﻭﺍﺣﺪ؛ ﻫﻮ ﻓﻠﻚ ﺍﻻﲢﺎﺩ ﻭﺍﻷﺧﻮﺓ‪ ،‬ﻭﺍﻟﺘﻨﺎﺻﺮ ﺑﻴﻨﻬﻢ‬
‫ﲨﻴﻌﺎ‪ .‬ﻟﻜﻦ ﻭﰲ ﻏﻤﺮﺓ ﺍﳊﺪﻳﺚ ﻋﻦ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺍﻟﻐﺎﺑﺮﺓ‪ ،‬ﺗﻄﻠﻊ ﻋﻠﻰ ﺃﺑﺼﺎﺭ ﻣﺴﻠﻤﻲ ﺍﻟﻴﻮﻡ ﺻﻮﺭﺓ‬
‫ﺃﺧﺮﻯ ﻣﻐﺎﻳﺮﺓ ﲤﺎﻣﺎ‪ ،‬ﺑﻞ ﻣﻌﺎﺭﺿﺔ ﻟﺴﺎﺑﻘﺘﻬﺎ؛ ﺇ‪‬ﺎ ﺻﻮﺭﺓ ﺷﺘﺎﺕ‪ ،‬ﻭﺗﻔﻜﻚ ﺑﲔ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺍﺧﺘﻼﻑ‬
‫ﻛﺒﲑ ﺑﲔ ﺃﻓﻜﺎﺭﻫﻢ‪ ،‬ﻭﺗﻮﺟﻬﺎ‪‬ﻢ ﺯﺍﺩ‪‬ﺎ ﺷﺪﺓ ﺿﻴﺎﻉ ﺧﻼﻓﺘﻬﻢ ﺍﻹﺳﻼﻣﻴﺔ؛ ﺍﻟﱵ ﻃﺎﳌﺎ ﻣﺜﻠﺖ ﺭﺑﺎﻁ‬
‫ﻭﺣﺪ‪‬ﻢ‪ .‬ﻓﺄﺻﺒﺤﺖ ﺍﻟﺪﻭﻟﺔ ﺍﻟﻮﺍﺣﺪﺓ ﺍﻟﻘﻮﻳﺔ ﺗﻔﻮﻕ ﲬﺴﲔ ﺩﻭﻟﺔ ﺻﻐﲑﺓ ﺿﻌﻴﻔﺔ‪ ،‬ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻨﻬﺎ‬
‫ﺗﺴﻠﻚ ﺳﺒﻴﻼ ﻣﻐﺎﻳﺮﺍ ﻟﻸﺧﺮﻯ ﺳﻮﺍﺀ ﰲ ﺍﻷﻓﻜﺎﺭ‪ ،‬ﻭﺍﻟﺘﺼﻮﺭﺍﺕ ﺍﻟﱵ ﺗﺘﺒﻨﺎﻫﺎ‪ ،‬ﺃﻭ ﺍﻻﻫﺘﻤﺎﻣﺎﺕ‪،‬‬
‫ﻭﺍﻷﻫﺪﺍﻑ ﺍﻟﱵ ﺗﺘﻮﺧﺎﻫﺎ‪ ،‬ﺃﻭ ﺍﻟﻮﺳﺎﺋﻞ‪ ،‬ﻭﺍﻵﻟﻴﺎﺕ ﺍﻟﱵ ﺗﻨﺘﻬﺠﻬﺎ‪.‬‬
‫ﻭﺍﻧﻄﻼﻗﺎ ﻣﻦ ﺍﻟﻮﺍﻗﻊ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﺍﻟﻮﻋﻲ ﲜﺴﺎﻣﺔ ﺍﳋﺴﺎﺋﺮ ﺍﻟﱵ ﻣﲏ ‪‬ﺎ ﺍﳌﺴﻠﻤﻮﻥ ﺑﻌﺪ ﺿﻴﺎﻉ‬
‫ﻭﺣﺪ‪‬ﻢ‪ ،‬ﻭﺃﺧﻮ‪‬ﻢ ﺃﻛﺪ ﺍﻟﻐﺰﺍﱄ؛ ﺃﻥ ﺍﳌﺴﻠﻤﲔ ﻟﻦ ﻳﺘﻤﻜﻨﻮﺍ ﻣﻦ ﲢﻘﻴﻖ ‪‬ﻀﺘﻬﻢ ﺍﳌﻨﺸﻮﺩﺓ‪ ،‬ﻭﻻ ﻛﺴﺮ‬
‫ﻗﻴﻮﺩﻫﻢ ﺍﻟﺜﻘﻴﻠﺔ ﺇﻻ ﺇﺫﺍ ﻋﻤﻠﻮﺍ ﲜﺪ ﻋﻠﻰ ﺇﻋﺎﺩﺓ‪ ،‬ﻭﺇﺣﻴﺎﺀ ﻭﺣﺪ‪‬ﻢ‪ ،‬ﻭﺃﺧﻮ‪‬ﻢ ﻣﻦ ﺟﺪﻳﺪ‪ .‬ﻭﻗﺪ ﺣﺪﺩ ﲨﻠﺔ‬
‫ﻣﻦ ﺍﳋﻄﻮﺍﺕ ﺍﳍﺎﻣﺔ ﻟﺒﻠﻮﻍ ﺫﻟﻚ‪ ،‬ﻭﻫﺬﻩ ﺍﳋﻄﻮﺍﺕ ﻫﻲ‪:‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ‪ :‬ﺍﻹﺳﻼﻡ ﻫﻮ ﻧﺒﺾ ﺍﻟﻮﺣﺪﺓ‬
‫ﺇﻥ ﺃﻭﻝ ﺧﻄﻮﺓ ﻟﺘﺤﻘﻴﻖ ﺍﻟﻮﺣﺪﺓ ‪-‬ﻛﻤﺎ ﻳﺮﻯ ﺍﻟﻐﺰﺍﱄ‪ -‬ﻫﻲ ﻋﻮﺩﺓ ﺍﳌﺴﻠﻤﲔ ﺇﱃ ﺍﻹﺳﻼﻡ؛ ﻷﻥ‬
‫ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ ﻫﻲ ﺃﺳﺎﺱ ﺍﻟﺘﻮﺣﻴﺪ ﺑﲔ ﺻﻔﻮﻓﻬﻢ‪ ،‬ﻭﺍﳉﻤﻊ ﻭﺍﻟﺘﻮﻓﻴﻖ ﺑﲔ ﺍﻫﺘﻤﺎﻣﺎ‪‬ﻢ ﻭﺃﻫﺪﺍﻓﻬﻢ‪،‬‬
‫ﻭﰲ ﺫﻟﻚ ﻳﻘﻮﻝ‪" :‬ﻳﻨﺒﻐﻲ ﺃﻥ ﻧﻌﻠﻢ ﺃﻧﻔﺴﻨﺎ؛ ﺃﻥ ﻧﺒﺾ ﺍﻟﻮﺣﺪﺓ ﺑﲔ ﺍﻟﻌﺮﺏ‪ ،‬ﻭﺑﲔ ﺍﳌﺴﻠﻤﲔ ﻛﻠﻬﻢ ﻫﻮ‬
‫ﺍﻟﺪﻳﻦ")‪ ،(532‬ﻭﺇﻳﻀﺎﺣﺎ ﳌﻌﲎ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺪﻳﻦ ﺃﺳﺎﺳﺎ ﻟﻮﺣﺪﺓ ﺍﳌﺴﻠﻤﲔ؛ ﺩﻋﺎ ﺍﻟﻐﺰﺍﱄ ﺇﱃ ﲢﻘﻴﻖ ﺃﻣﺮﻳﻦ‬
‫ﺍﺛﻨﲔ ﳘﺎ‪:‬‬
‫ﺃﻭﻻ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﻣﻦ ﻭﺍﺟﺐ ﺍﳌﺴﻠﻤﲔ ﺧﺪﻣﺔ ﺩﻳﻨﻬﻢ‪ ،‬ﻭﺇﻋﻼﺀ ﺭﺍﻳﺘﻪ؛ ﻓﺈﻥ ﺍﻟﻮﺍﺟﺐ ﻋﻠﻴﻬﻢ ﻛﺬﻟﻚ ﺃﻻ‬
‫ﻳﺘﻔﺮﻗﻮﺍ ﰲ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﻣﺼﺪﺍﻗﺎ ﻟﻘﻮﻟﻪ ‪} :Ι‬ﹶﺃ ﹾﻥ ﹶﺃﻗِﻴﻤ‪‬ﻮﺍ ﺍﻟﺪ‪‬ﻳ ‪‬ﻦ ﻭ‪‬ﻻ ‪‬ﺗ‪‬ﺘ ﹶﻔ ‪‬ﺮﻗﹸﻮﺍ ﻓِﻴﻪ{)‪ .(533‬ﻭﻋﺪﻡ ﺍﻟﻔﺮﻗﺔ‬
‫) ‪ (531‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﻓﻘﻪ اﻟﺴﻴﺮة‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.138 :‬‬
‫) ‪ (532‬ﻗﻄﺐ ﻋﺒﺪ اﻟﺤﻤﻴﺪ ﻗﻄﺐ‪ :‬ﺧﻄﺐ اﻟﺸﻴﺦ ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ ﻓﻲ ﺷﺆون اﻟﺪﻳﻦ واﻟﺤﻴﺎة‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ج‪ 04:‬ص‪.36 :‬‬
‫) ‪ (533‬ﺳﻮرة‪ :‬اﻟﺸﻮرى‪ ،‬اﻵﻳﺔ‪.13 :‬‬
‫ﻳﺴﺘﻮﺟﺐ ﻋﻠﻴﻬﻢ ﺍﻻﺑﺘﻌﺎﺩ ﻗﺪﺭ ﺍﳌﺴﺘﻄﺎﻉ ﻋﻦ ﺍﻻﺷﺘﻐﺎﻝ ﺑﺎﻟﻘﻀﺎﻳﺎ ﺍﳉﺰﺋﻴﺔ‪ ،‬ﻭﺍﳌﺴﺎﺋﻞ ﺍﳋﻼﻓﻴﺔ‪ ،‬ﻭﻳﻜﺮﺳﻮﺍ‬
‫ﺟﻬﺪﻫﻢ‪ ،‬ﻭﻭﻗﺘﻬﻢ ﻟﻠﻤﺴﺎﺋﻞ‪ ،‬ﻭﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﱵ ﻳﺘﻔﻘﻮﻥ ﻋﻠﻴﻬﺎ‪ .‬ﻭﻫﻨﺎ ﻳﺘﺴﺎﺀﻝ ﺍﻟﻐﺰﺍﱄ‪" :‬ﳌﺎﺫﺍ ﻧﻨﺴﻰ ﺍﻟﻘﻮﺍﻋﺪ‬
‫ﺍﻟﱵ ﲡﻤﻌﻨﺎ‪ ،‬ﻭ‪‬ﺶ ﻟﻠﺪﺭﻭﺏ ﺍﻟﱵ ﻧﺘﻔﺮﻕ ﻓﻴﻬﺎ؟ ﺍﳊﻖ ﺃﻥ ﻫﺬﺍ ﺍﻻﻫﺘﻤﺎﻡ ﺑﺎﻷﻣﻮﺭ ﺍﳋﻼﻓﻴﺔ ﻟﻮﻥ ﻣﻦ‬
‫ﺍﻟﻄﻔﻮﻟﺔ ﺍﻟﻔﺠﺔ‪ ،‬ﻭﺍﻟﺰﻳﻎ ﺍﻟﻔﺎﺭ ﺑﺄﻫﻠﻪ ﻣﻦ ﻣﻴﺪﺍﻥ ﺍﳊﻖ؛ ﻷﻧﻪ ﻛﺜﲑ ﺍﻟﺘﻜﺎﻟﻴﻒ‪ ،‬ﺇﱃ ﻣﻴﺪﺍﻥ ﺁﺧﺮ ﻻ ﻣﺸﻘﺔ‬
‫ﻓﻴﻪ‪ ،‬ﻭﻻ ﺗﺰﲪﻪ ﻭﺍﺟﺒﺎﺕ ﺛﻘﺎﻝ")‪ ،(534‬ﻭﻗﺪ ﺍﻫﺘﻢ ﺍﻟﻐﺰﺍﱄ ﻛﺜﲑﺍ ‪‬ﺬﻩ ﺍﳋﻼﻓﺎﺕ ﺍﳌﺘﻔﺸﻴﺔ ﺑﲔ ﺍﳌﺴﻠﻤﲔ‪،‬‬
‫ﻭﻛﺎﻥ ﺩﺍﺋﻢ ﺍﻟﻘﻠﻖ ﻣﻦ ﻋﻮﺍﻗﺒﻬﺎ؛ ﻹﳝﺎﻧﻪ ﺍﻟﻘﻮﻱ ﺃﻥ ﻻ ﺟﺪﻭﻯ ﻣﻨﻬﺎ ﺳﻮﻯ ﺑﻌﺜﺮﺓ ﺍﳉﻬﻮﺩ ﺍﻹﺳﻼﻣﻴﺔ‪،‬‬
‫ﻭﺗﺼﺪﻉ ﺟﺒﻬﺔ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺗﻮﻫﲔ ﻗﻮ‪‬ﻢ‪ ،‬ﻭﺇﻃﺎﻟﺔ ﻋﻤﺮ ﲣﻠﻔﻬﻢ‪.‬‬
‫ﻭﻟﻌﻞ ﺃﻫﻢ ﺻﻮﺭ ﺍﻟﻔﺮﻗﺔ‪ ،‬ﻭﺍﳋﻼﻑ ﺍﻟﱵ ﺍﺳﺘﺮﻋﺖ ﺍﻧﺘﺒﺎﻩ ﺍﻟﻐﺰﺍﱄ؛ ﻫﻲ ﺻﻮﺭﺓ ﺍﳋﻼﻑ ﺑﲔ‬
‫ﺍﻟﺴﻨﺔ‪ ،‬ﻭﺍﻟﺸﻴﻌﺔ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ .‬ﻭﳍﺬﺍ ﻓﺈﻧﻪ ﺩﻋﺎ ﺇﱃ ﺿﺮﻭﺭﺓ ﺍﳌﺼﺎﳊﺔ ﺑﲔ ﺍﻻﲡﺎﻫﲔ‪ ،‬ﻭﺃﻛﺪ ﺃﻥ‬
‫ﺫﻟﻚ ﻫﻮ ﺃﺣﺪ ﺃﻫﻢ ﻣﻘﻮﻣﺎﺕ ﺍﻟﻮﺣﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳌﻨﺸﻮﺩﺓ؛ ﺇﺫ ﻻ ﻳﻌﻘﻞ ﺃﻥ ﺗﺘﺤﺪ ﻛﻞ ﺍﻟﻘﻮﻯ ﺍﳌﻌﺎﺩﻳﺔ‬
‫ﻟﻺﺳﻼﻡ‪ ،‬ﻭﺗﺘﻔﻖ ﻋﻠﻰ ﺇﻣﺎﺗﺘﻪ‪ ،‬ﺑﻴﻨﻤﺎ ﺗﺘﻔﺮﻕ ﻗﻮﻯ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺗﺘﺸﺮﺫﻡ‪ .‬ﻭﰲ ﺫﻟﻚ ﻳﻘﻮﻝ‪" :‬ﻟﻘﺪ ﺍﺗﻔﻘﺖ‬
‫ﺃﺣﺰﺍﺏ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﺃﺣﺰﺍﺏ ﺍﻟﻮﺛﻨﻴﺔ‪ ،‬ﻭﺃﺣﺰﺍﺏ ﺍﳌﺎﺩﻳﲔ ﲨﻴﻌﺎ ﻋﻠﻰ ﺍﺳﺘﺌﺼﺎﻝ ﺷﺄﻓﺘﻨﺎ‪ ،‬ﻓﺈﱃ ﻣﱴ‬
‫ﻧﺘﻔﺮﻕ؟ ﳌﺎﺫﺍ ﻳﺘﺒﺎﻋﺪ ﺃﺗﺒﺎﻉ ﺍﳌﺬﺍﻫﺐ ﺍﻟﻔﺮﻋﻴﺔ؟ ﳌﺎﺫﺍ ﲡﺘﺮ ﺧﻼﻓﺎﺕ ﺑﲔ ﺍﻟﺴﻠﻒ‪ ،‬ﻭﲤﻨﺢ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ‬
‫ﺍﳊﻴﺎﺓ‪ ،‬ﻭﺍﻷﺫﻯ")‪.(535‬‬
‫ﻭﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﻗﻨﺎﻋﺘﻪ ‪-‬ﺍﻟﻐﺰﺍﱄ‪ -‬ﺑﺄﻧﻪ ﻻ ﻳﺴﺘﻄﻴﻊ ﺣﻞ ﺍﳌﺸﻜﻠﺔ ﺍﻟﻘﺪﳝﺔ ﺍﻟﻘﺎﺋﻤﺔ ﺑﲔ ﺍﻟﺴﻨﺔ‪،‬‬
‫ﻭﺍﻟﺸﻴﻌﺔ ﺇﻻ ﺃﻧﻪ ﻣﻘﺘﻨﻊ ﺑﺄﳘﻴﺔ ﺍﻟﺘﻨﺒﻴﻪ ﺇﱃ ﺧﻄﻮﺭﺓ ﻫﺬﻩ ﺍﻟﻘﻀﻴﺔ‪ ،‬ﻭﻟﻔﺖ ﺍﻻﻧﺘﺒﺎﻩ ﺇﱃ ﺿﺮﻭﺭﺓ ﺇﺯﺍﻟﺘﻬﺎ‪،‬‬
‫ﺑﺈﺯﺍﻟﺔ ﺍﻷﻭﻫﺎﻡ ﺍﻟﻘﺎﺋﻤﺔ ﺑﲔ ﺍﻟﻄﺮﻓﲔ‪ .‬ﻭﳍﺬﺍ ﻗﺪﻡ ﲨﻠﺔ ﻣﻦ ﺍﳌﻘﺘﺮﺣﺎﺕ ﺍﻟﱵ ﻣﻦ ﺷﺄ‪‬ﺎ ﺇﳒﺎﺡ ﺍﳌﺼﺎﳊﺔ ﺑﲔ‬
‫ﺍﻟﻔﺮﻳﻘﲔ‪ ،‬ﻭﺍﳌﺘﻤﺜﻠﺔ ﰲ ﺍﻵﰐ)‪:(536‬‬
‫‪ -1‬ﻳﺘﻔﻖ ﺍﻟﻔﺮﻳﻘﺎﻥ ﰲ ﻣﺆﲤﺮ ﺟﺎﻣﻊ ﻋﻠﻰ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ؛ ﻫﻮ ﻛﺘﺎﺏ ﺍﻹﺳﻼﻡ ﺍﳌﺼﻮﻥ ﺍﳋﺎﻟﺪ‪،‬‬
‫ﻭﺍﳌﺼﺪﺭ ﺍﻷﻭﻝ ﻟﻠﺘﺸﺮﻳﻊ‪ ،‬ﻭﺃﻥ ﺍﷲ ﺣﻔﻈﻪ ﻣﻦ ﺍﻟﺰﻳﺎﺩﺓ‪ ،‬ﻭﺍﻟﻨﻘﺺ‪ ،‬ﻭﻛﻞ ﺃﻧﻮﺍﻉ ﺍﻟﺘﺤﺮﻳﻒ‪ ،‬ﻭﺃﻥ ﻣﺎ ﻳﺘﻠﻰ‬
‫ﺍﻵﻥ ﻫﻮ ﻣﺎ ﻛﺎﻥ ﻳﺘﻠﻮﻩ ﺍﻟﻨﱯ ‪ ε‬ﻋﻠﻰ ﺃﺻﺤﺎﺑﻪ‪ ،‬ﻭﺃﻧﻪ ﻟﻴﺲ ﻫﻨﺎﻙ ﰲ ﺗﺎﺭﻳﺦ ﺍﻹﺳﻼﻡ ﻛﻠﻪ ﻏﲑ ﻫﺬﺍ‬
‫ﺍﳌﺼﺤﻒ ﺍﻟﺸﺮﻳﻒ‪.‬‬
‫‪ -2‬ﺍﻟﺴﻨﺔ؛ ﻫﻲ ﺍﳌﺼﺪﺭ ﺍﻟﺜﺎﱐ ﺑﻌﺪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻭﺍﻟﺮﺳﻮﻝ ﺃﺳﻮﺓ ﺣﺴﻨﺔ ﻷﺗﺒﺎﻋﻪ ﺇﱃ ﻗﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ‪،‬‬
‫ﻭﺍﻻﺧﺘﻼﻑ ﰲ ﺛﺒﻮﺕ ﺳﻨﺔ ﻣﺎ‪ ،‬ﺃﻭ ﻋﺪﻡ ﺛﺒﻮ‪‬ﺎ ﻣﺴﺄﻟﺔ ﻓﺮﻋﻴﺔ‪.‬‬
‫) ‪ (534‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﺗﺮاﺛﻨﺎ اﻟﻔﻜﺮي ﻓﻲ ﻣﻴﺰان اﻟﺸﺮع واﻟﻌﻘﻞ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.07-06 :‬‬
‫) ‪ (535‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬دﺳﺘﻮر اﻟﻮﺣﺪة اﻟﺜﻘﺎﻓﻴﺔ ﺑﻴﻦ اﻟﻤﺴﻠﻤﻴﻦ‪) ،‬اﻟﻘﺎهﺮة‪ ،‬دار اﻟﺸﺮوق‪ ،‬ط‪1418 ،01 :‬هـ‪1997 ،‬م( ص‪.110 :‬‬
‫) ‪ (536‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ‪ ،‬ص‪.109 :‬‬
‫‪ -3‬ﻣﺎ ﻭﻗﻊ ﻣﻦ ﺧﻼﻑ ﺑﲔ ﺍﻟﻘﺮﻥ ﺍﻷﻭﻝ ﻳﺪﺭﺱ ﰲ ﺇﻃﺎﺭ ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ‪ ،‬ﻭﺍﻟﻌﱪﺓ ﺍﻟﺘﺎﺭﳜﻴﺔ‪ ،‬ﻭﻻ‬
‫ﻳﺴﻤﺢ ﺑﺎﻣﺘﺪﺍﺩﻩ ﺇﱃ ﺣﺎﺿﺮ ﺍﳌﺴﻠﻤﲔ ﻭﻣﺴﺘﻘﺒﻠﻬﻢ‪ ،‬ﺑﻞ ﳚﻤﺪ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﻌﻠﻤﻴﺔ ﲡﻤﻴﺪﺍ ﺗﺎﻣﺎ‪ ،‬ﻭﻳﺘﺮﻙ‬
‫ﺣﺴﺎﺑﻪ ﺇﱃ ﺍﷲ ‪ Ι‬ﻭﻓﻖ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ‪} :‬ﺗﻠﻚ ﺃﻣﺔ ﻗﺪ ﺧﻠﺖ ﳍﺎ ﻣﺎ ﻛﺴﺒﺖ ‪ ,‬ﻭﻟﻜﻢ ﻣﺎ ﻛﺴﺒﺘﻢ ﻭﻻ‬
‫ﺗﺴﺄﻟﻮﻥ ﻋﻤﺎ ﻛﺎﻧﻮﺍ ﻳﻌﻤﻠﻮﻥ{)‪.(537‬‬
‫‪ -4‬ﻳﻮﺍﺟﻪ ﺍﳌﺴﻠﻤﻮﻥ ﲨﻴﻌﺎ ﻣﺴﺘﻘﺒﻠﻬﻢ ﻋﻠﻰ ﺃﺳﺎﺱ ﻣﻦ ﺩﻋﻢ ﺍﻷﺻﻮﻝ ﺍﳌﺸﺘﺮﻛﺔ ‪-‬ﻭﻫﻲ ﻛﺜﲑﺓ ﺟﺪﺍ‪-‬‬
‫ﻭﻋﻠﻰ ﻣﺮﻭﻧﺔ‪ ،‬ﻭﺗﺴﺎﻣﺢ ﰲ ﺷﱴ ﺍﻟﻔﺮﻭﻉ ﺍﻟﻔﻘﻬﻴﺔ‪ ،‬ﻭﻭﺟﻬﺎﺕ ﺍﻟﻨﻈﺮ ﺍﳌﺬﻫﺒﻴﺔ ﺍﻷﺧﺮﻯ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﺍﻧﻄﻼﻗﺎ ﻣﻦ ﺍﻟﻔﺘﺮﺓ ﺍﻟﺬﻫﺒﻴﺔ ‪-‬ﻓﺘﺮﺓ ﺍﻟﻨﺒﻮﺓ ﻭﺍﳋﻼﻓﺔ ﺍﻟﺮﺍﺷﺪﺓ‪ ،-‬ﻭﻣﺎ ﺳﺎﺩﻫﺎ ﻣﻦ ﺍﺯﺩﻫﺎﺭ‪ ،‬ﻭﺗﻘﺪﻡ‬
‫ﻛﺒﲑ‪ ،‬ﻭﻣﺎ ﻣﻴﺰﻫﺎ ﻣﻦ ﺃﺧﻮﺓ‪ ،‬ﻭﺗﺮﺍﺑﻂ ﻭﺛﻴﻖ ﺑﲔ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻳﺪﻋﻮ ﺍﻟﻐﺰﺍﱄ ﻣﺴﻠﻤﻲ ﺍﻟﻴﻮﻡ ﺇﱃ ﺍﻻﻗﺘﺪﺍﺀ‬
‫ﺑﺘﻠﻚ ﺍﻟﻔﺘﺮﺓ‪.‬‬
‫ﻭﳌﺎ ﻛﺎﻥ ﺍﻟﻨﱯ ‪ ε‬ﻗﺎﺋﺪ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ؛ ﻫﻮ ﺃﻭﻝ ﻣﻦ ﳒﺢ ﰲ ﺗﺜﺒﻴﺖ ﺩﻋﺎﺋﻢ ﺍﻷﺧﻮﺓ ﺑﲔ‬
‫ﺍﳌﺴﻠﻤﲔ؛ ﻓﺈﻥ ﺍﻟﻐﺰﺍﱄ ﻳﺮﻯ ﺃﻥ ﻗﺎﺩﺓ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﺣﻜﺎﻣﻪ ﰲ ﻫﺬﻩ ﺍﻟﻔﺘﺮﺓ ﻣﻄﺎﻟﺒﻮﻥ ﺑﻔﺮﺽ‬
‫ﺍﻷﺧﻮﺓ‪ ،‬ﻭﺍﻟﻮﺣﺪﺓ ﻋﻠﻰ ﺭﻋﺎﻳﺎﻫﻢ‪ ،‬ﺇﻥ ﱂ ﻳﺘﺒﻨﻮﻫﺎ ﻋﻦ ﻃﻮﺍﻋﻴﺔ‪ ،‬ﻗﺎﺋﻼ‪" :‬ﺇﻥ ﺍﳊﺐ ﻛﺎﻟﻨﺒﻊ ﺍﻟﺪﺍﻓﻖ ﻳﺴﻴﻞ‬
‫ﻭﺣﺪﻩ‪ ،‬ﻭﻻ ﻳﺘﻜﻠﻒ ﺍﺳﺘﺨﺮﺍﺟﻪ ﺑﺎﻵﻻﺕ‪ ،‬ﻭﺍﻷﺛﻘﺎﻝ‪ ،‬ﻭﺍﻷﺧﻮﺓ ﻻ ﺗﻔﺮﺽ ﺑﻘﻮﺍﻧﲔ ﻭﻣﺮﺍﺳﻴﻢ‪ ،‬ﻭﺇﳕﺎ ﻫﻲ‬
‫ﺃﺛﺮ ﲣﻠﺺ ﺍﻟﻨﺎﺱ ﻣﻦ ﻧﻮﺍﺯﻉ ﺍﻷﺛﺮﺓ‪ ،‬ﻭﺍﻟﺸﺢ‪ ،‬ﻭﺍﻟﻀﻌﺔ…ﻋﻠﻰ ﺃﻥ ﺗﻨﻮﻳﻬﻨﺎ ﺑﻘﻴﻤﺔ ﺍﻟﺘﺴﺎﻣﻲ ﺍﻟﻨﻔﺴﺎﱐ ﰲ‬
‫ﺗﺄﺳﻴﺲ ﺍﻹﺧﺎﺀ؛ ﻻ ﳝﻨﻊ ﺍﳊﺎﻛﻢ ﻣﻦ ﻓﺮﺿﻪ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻧﻈﺎﻣﺎ ﻳﺆﺧﺬﻭﻥ ﲝﻘﻮﻗﻪ ﺃﺧﺬﺍ‪ ،‬ﻓﺈﺫﺍ ﱂ ﻳﺆﺩﻭﻫﺎ‬
‫ﻃﻮﻋﺎ ﺃﺩﻭﻫﺎ ﻛﺮﻫﺎ‪ ،‬ﻭﺫﻟﻚ ﻛﻤﺎ ﳚﱪﻭﻥ ﻋﻠﻰ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺍﳉﻨﺪﻳﺔ‪ ،‬ﻭﺃﺩﺍﺀ ﺍﻟﻀﺮﺍﺋﺐ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ")‪،(538‬‬
‫ﻭﻫﺬﺍ ﺍﻟﻌﻤﻞ ﺇﻥ ﺃﺩﺍﻩ ﺍﻟﻘﺎﺩﺓ‪ ،‬ﻭﺍﳊﻜﺎﻡ ﺍﳌﺴﻠﻤﻮﻥ؛ ﻓﺈﻧﻪ ﺳﻴﻜﻮﻥ ﺩﻟﻴﻼ ﻋﻠﻰ ﺍﻫﺘﻤﺎﻣﻬﻢ ﺑﺮﻋﺎﻳﺎﻫﻢ‪،‬‬
‫ﻭﺗﺪﺭﺟﻬﻢ ﰲ ﺍﳌﺮﺍﻗﺒﺔ‪ ،‬ﻭﺻﻴﺎﻏﺔ ﺍﳊﻠﻮﻝ ﻟﺸﱴ ﺍﳌﺸﻜﻼﺕ ﺍﻟﻄﺎﺭﺋﺔ ﻋﻠﻴﻬﻢ‪.‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﱐ‪ :‬ﺇﻋﺎﺩﺓ ﺍﳋﻼﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻓﺮﺽ ﻋﲔ‬
‫ﻳﺬﻫﺐ ﺍﻟﻐﺰﺍﱄ ﺇﱃ ﺍﻋﺘﺒﺎﺭ ﺇﻋﺎﺩﺓ ﺍﳋﻼﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻦ ﺟﺪﻳﺪ ﻓﺮﺽ ﻋﲔ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ؛ ﻷ‪‬ﻢ‬
‫ﲝﺎﺟﺔ ﻣﺎﺳﺔ ﺇﱃ ﻗﻴﺎﺩﺓ ﻳﻨﻀﻮﻭﻥ ﲢﺘﻬﺎ‪ ،‬ﻭﻳﺘﺤﺮﻛﻮﻥ ﰲ ﺣﺪﻭﺩ ﺇﻣﺮ‪‬ﺎ‪ .‬ﻗﻴﺎﺩﺓ ﺗﻮﺣﺪ ﴰﻠﻬﻢ ‪-‬ﻋﻠﻰ ﻣﺎ‬
‫ﺑﻴﻨﻬﻢ ﻣﻦ ﺍﺧﺘﻼﻑ ﰲ ﺍﻷﺟﻨﺎﺱ‪ ،‬ﻭﺍﻷﻋﺮﺍﻕ‪ ،‬ﻭﺍﻷﻭﻃﺎﻥ‪ ،-‬ﻭﲢﺪﺩ ﻣﻮﻗﻔﻬﻢ ﺳﻴﻤﺎ ﰲ ﻣﺘﺎﺑﻌﺔ ﺃﺣﻮﺍﻝ‬
‫ﺇﺧﻮﺍ‪‬ﻢ ﺍﳌﻀﻄﻬﺪﻳﻦ ﰲ ﻛﺜﲑ ﻣﻦ ﺑﻘﺎﻉ ﺍﻟﻌﺎﱂ‪ ،‬ﻭﳎﺎ‪‬ﺔ ﺃﻋﺪﺍﺀ ﺍﻹﺳﻼﻡ؛ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﺧﻠﻒ ﺿﻴﺎﻉ‬
‫) ‪ (537‬ﺳﻮرة‪ :‬اﻟﺒﻘﺮة‪ ،‬اﻵﻳﺘﻴﻦ‪.141 ،134 :‬‬
‫) ‪ (538‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﻓﻘﻪ اﻟﺴﻴﺮة‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.139 :‬‬
‫ﺍﳋﻼﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺳﻘﻮﻃﻬﺎ‪ .‬ﻭﺳﻌﻴﺎ ﻣﻨﻪ ﻟﺘﺤﺪﻳﺪ ﻛﻴﻔﻴﺔ ﺇﻋﺎﺩﺓ ﻫﺬﻩ ﺍﳋﻼﻓﺔ ﺍﻟﻐﺎﺭﺑﺔ‪ ،‬ﺣﺪﺩ ﺍﻟﻐﺰﺍﱄ‬
‫ﲨﻠﺔ ﻣﻦ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻜﻔﻴﻠﺔ ﺑﺬﻟﻚ‪ ،‬ﻭﻫﻲ ﺗﺘﻤﺜﻞ ﻓﻴﻤﺎ ﻳﺄﰐ)‪:(539‬‬
‫ﺃﻭﻻ‪ :‬ﺇﻋﺎﺩﺓ ﺍﻟﻨﻈﺮ ﰲ ﻣﻨﺎﻫﺞ ﺗﻌﻠﻴﻢ ﺍﻹﺳﻼﻡ ﰲ ﺷﱴ ﻣﺮﺍﺣﻞ ﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﻭﺇﻋﺎﺩﺓ ﺍﻟﻨﻈﺮ ﰲ ﻣﻨﺎﻫﺞ‬
‫ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﺪﻳﲏ ﻧﻔﺴﻪ ﻟﺘﺨﺮﻳﺞ ﻓﺌﺎﺕ ﺃﻭﺳﻊ ﺩﺭﺍﻳﺔ‪ ،‬ﻭﺃﺣﺪ ﺑﺼﺮﺍ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﺍﺧﺘﻴﺎﺭ ﺍﻟﺪﻋﺎﺓ ﻭﻓﻖ ﻣﻮﺍﺻﻔﺎﺕ ﺃﺩﻕ‪ ،‬ﻭﺃﺭﻗﻰ ﳑﺎ ﻳﺘﺒﻊ ﺍﻵﻥ‪ ،‬ﻭﺗﻮﺳﻴﻊ ﺁﻓﺎﻕ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺃﻭ‬
‫ﺍﻹﻋﻼﻡ ﺍﻹﺳﻼﻣﻲ ﲝﻴﺚ ﺗﺴﺘﻮﻋﺐ ﻣﻴﺎﺩﻳﻦ ﺍﻟﻨﺸﺎﻁ ﺍﻹﻧﺴﺎﱐ ﲨﻴﻌﺎ‪.‬‬
‫ﺛﺎﻟﺜﺎ‪ :‬ﺇﻗﺎﻣﺔ ﺣﻠﻘﺎﺕ ﺍﺗﺼﺎﻝ ﺑﲔ ﺍﺠﻤﻟﺘﻤﻌﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳌﻮﺟﻮﺩﺓ ﺍﻵﻥ ﰲ ﻋﻮﺍﺻﻢ ﺍﻹﺳﻼﻡ ﻛﻠﻬﺎ ﻟﺘﺒﺎﺩﻝ‬
‫ﺍﳋﱪﺓ‪ ،‬ﻭﺍﳌﺸﻮﺭﺓ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﻭﺍﻟﻌﻤﻠﻴﺔ‪.‬‬
‫ﺭﺍﺑﻌﺎ‪ :‬ﻋﻘﺪ ﻣﺆﲤﺮﺍﺕ ﺩﻭﺭﻳﺔ ﻣﺘﺼﻠﺔ ﻟﺒﺤﺚ ﻣﺸﻜﻼﺕ ﺍﻟﺪﻋﻮﺓ‪ ،‬ﻭﺭﺻﺪ ﺍﳍﺠﻤﺎﺕ ﺍﳌﻨﻈﻤﺔ ﺿﺪ‬
‫ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻭﺿﻊ ﺍﳋﻄﻂ ﺍﳌﻨﺎﺳﺒﺔ ﳋﺪﻣﺔ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬
‫ﺧﺎﻣﺴﺎ‪ :‬ﺑﺴﻂ ﺍﻟﺮﻋﺎﻳﺔ ﺍﻟﺪﻳﻨﻴﺔ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﺍﳌﻬﺎﺟﺮﻳﻦ ﺇﱃ ﺍﳋﺎﺭﺝ‪ ،‬ﻭﺍﻹﻓﺎﺩﺓ ﻣﻦ ﻣﻮﺍﺿﻌﻬﻢ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﺍﻟﺜﻘﺎﻓﻴﺔ ﺣﱴ ﻳﻜﻮﻧﻮﺍ ﻣﻌﺎﺑﺮ ﻟﺮﺳﺎﻟﺘﻨﺎ ﺍﻟﻌﻈﻴﻤﺔ‪ ،‬ﺑﺪﻝ ﺃﻥ ﻳﺬﻭﺏ ﻫﺆﻻﺀ ﰲ ﺩﻭﺍﻣﺔ ﺍﳊﻴﺎﺓ‬
‫ﺍﻟﻐﺮﺑﻴﺔ‪.‬‬
‫ﺳﺎﺩﺳﺎ‪ :‬ﺍﻟﺘﻘﺎﻁ ﺍﻟﻔﺎﺭﻳﻦ ﻣﻦ ﻭﺟﻪ ﺍﳊﻜﻮﻣﺎﺕ ﺍﳌﻌﺎﺩﻳﺔ ﻟﻺﺳﻼﻡ ﰲ ﺇﻓﺮﻳﻘﻴﺎ ﻭﻏﲑﻫﺎ‪ ،‬ﻭﺗﻴﺴﲑ ﺍﻟﺘﺤﺎﻗﻬﻢ‬
‫ﺑﺎﳌﺪﺍﺭﺱ‪ ،‬ﻭﺍﳌﻌﺎﻫﺪ ﺍﻟﻌﺮﺑﻴﺔ ﻟﻴﻌﻮﺩﻭﺍ ﺃﻗﺪﺭ ﻋﻠﻰ ﻗﻴﺎﺩﺓ ﺃﳑﻬﻢ‪ ،‬ﻭﺭﺩ ﺍﻟﻔﱳ ﻋﻨﻬﻢ‪.‬‬
‫ﺳﺎﺑﻌﺎ‪ :‬ﺩﺭﺍﺳﺔ ﺍﳌﺆﲤﺮﺍﺕ ﺍﻟﺘﺒﺸﲑﻳﺔ ﺍﶈﻠﻴﺔ‪ ،‬ﻭﺍﻟﻌﺎﳌﻴﺔ‪ ،‬ﻭﺍﺳﺘﻜﺸﺎﻑ ﺍﳌﺆﺍﻣﺮﺍﺕ ﺍﳌﺒﻴﺘﺔ ﺿﺪﻧﺎ‪.‬‬
‫ﺛﺎﻣﻨﺎ‪ :‬ﻭﺑﺪﻫﻲ؛ ﺃﻥ ﺫﻟﻚ ﻛﻠﻪ ﻟﻦ ﻳﺘﺤﻘﻖ ﻛﻼ‪ ،‬ﺃﻭ ﺟﺰﺀﺍ ﺇﻻ ﰲ ﻇﻞ ﺣﻜﻮﻣﺎﺕ ﲢﺘﺮﻡ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺗﺮﻯ‬
‫ﻧﻔﺴﻬﺎ ﻣﺴﺆﻭﻟﺔ ﺃﻣﺎﻡ ﺍﷲ ﻋﻦ ﺍﻟﻘﻴﺎﻡ ﲝﻘﻮﻗﻪ‪ ،‬ﻭﻟﻴﺴﺖ ﻛﻞ ﺍﳊﻜﻮﻣﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ ﻛﺬﻟﻚ… ﻭﻋﻠﻰ‬
‫ﺍﻟﺸﻌﻮﺏ ﺃﻥ ﺗﺘﺤﺮﻙ‪ ،‬ﻭﺇﻻ ﺗﻌﺮﺿﺖ ﻟﻠﻔﻨﺎﺀ ﻋﻘﻮﺑﺔ ﻣﻦ ﺭﺏ ﺍﻟﺴﻤﺎﺀ‪.‬‬
‫ﻭﺑﻌﻮﺩﺓ ﺍﳋﻼﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻦ ﺟﺪﻳﺪ‪ ،‬ﺳﻴﺘﻤﻜﻦ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻣﻦ ﲢﻘﻴﻖ ﺍﻟﺘﻜﺘﻞ ﺍﻟﺬﻱ ﳚﺎﺑﻪ‬
‫ﺑﻪ ﳐﺘﻠﻒ ﺍﻟﺘﻜﺘﻼﺕ ﺍﻟﻌﺎﳌﻴﺔ ﺍﻟﻀﺨﻤﺔ‪ ،‬ﺍﻟﱵ ﻣﻸﺕ ﺃﻓﻖ ﺍﻟﻌﺎﱂ ﺑﺄﺳﺮﻩ‪ ،‬ﻭﺑﺬﻟﻚ ﻳﺴﺘﻄﻴﻊ ﺍﺳﺘﺨﺪﺍﻡ‪،‬‬
‫ﻭﺍﺳﺘﻐﻼﻝ ﺷﱴ ﺍﻻﻣﺘﻴﺎﺯﺍﺕ‪ ،‬ﻭﺍﻹﻣﻜﺎﻧﺎﺕ ﺍﻟﱵ ﻳﺘﻤﺘﻊ ‪‬ﺎ‪ ،‬ﺑﻌﺪ ﺃﻥ ﺗﺘﻘﺎﺭﺏ ﻭﺟﻬﺎﺕ ﺍﻟﻨﻈﺮ‪ ،‬ﻭﺁﻓﺎﻕ‬
‫ﺍﳌﺴﺘﻘﺒﻞ ﺑﲔ ﺃﻗﻄﺎﺭﻩ‪ ،‬ﻭﺷﻌﻮﺑﻪ‪.‬‬
‫ﻭﺩﻋﻤﺎ ﳍﺬﻩ ﺍﻟﻮﺣﺪﺓ ﺍﳌﻨﺸﻮﺩﺓ ﻳﻘﺘﺮﺡ ﺍﻟﻐﺰﺍﱄ ﺃﻥ "ﺗﺮﺳﻢ ﺧﺮﻳﻄﺔ ﺍﻟﻮﻃﻦ ﺍﻹﺳﻼﻣﻲ ﺍﻟﻜﺒﲑ ﺭﲰﺎ‬
‫ﻣﻮﺿﺤﺎ ﺑﺎﻟﻨﺴﺐ ﺍﻟﺼﺤﻴﺤﺔ ﻟﻠﺴﻜﺎﻥ‪ ،‬ﻣﺬﻳﻼ ﺑﺸﺮﻭﺡ ﻣﻮﺟﺰﺓ ﻋﻦ ﺍﻟﻌﻮﺍﺻﻢ‪ ،‬ﻭﺍﻟﺒﻠﺪﺍﻥ‪ ،‬ﰒ ﳒﺘﻬﺪ ﰲ‬
‫) ‪ (539‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﻗﺬاﺋﻒ اﻟﺤﻖ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.190-189 :‬‬
‫ﻧﺸﺮ ﻫﺬﻩ ﺍﳋﺮﻳﻄﺔ ﰲ ﺣﺠﺮﺍﺕ ﺍﻟﺪﻭﺭ‪ ،‬ﻭﻓﺼﻮﻝ ﺍﳌﺪﺍﺭﺱ‪ ،‬ﻭﺃﻣﻜﻨﺔ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﰲ ﺻﺪﻭﺭ ﺍﻻﺣﺘﻔﺎﻻﺕ‪،‬‬
‫ﻭﺍﺠﻤﻟﺘﻤﻌﺎﺕ…ﺍﱁ‪ ،‬ﻭﺑﺬﻟﻚ ﻧﻐﺎﻟﺐ ﺍﻟﻨﺴﻴﺎﻥ ﺃﻥ ﻳﻄﻐﻰ‪ ،‬ﻭﺭﻭﺡ ﺍﻻﻧﻔﺼﺎﻝ ﺃﻥ ﺗﺴﻮﺩ‪ ،‬ﻭﻧﻀﻊ ﺑﺬﻭﺭ‬
‫ﺍﻟﻮﺣﺪﺓ ﺍﻟﻜﺎﻣﻠﺔ ﺍﻟﱵ ﻧﺮﻭﻳﻬﺎ ﺑﺄﻋﻤﺎﻟﻨﺎ‪ ،‬ﻭﺟﻬﻮﺩﻧﺎ‪ ،‬ﺣﱴ ﺗﺆﰐ ﺃﻛﻠﻬﺎ ﻛﻞ ﺣﲔ ﺑﺈﺫﻥ ﺭ‪‬ﺎ")‪ ،(540‬ﻭ‪‬ﺬﺍ‬
‫ﺗﺘﻀﺢ ﻣﻌﺎﱂ ﺇﻋﺎﺩﺓ ﺍﻟﻮﺣﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ ﻛﻤﺎ ﺣﺪﺩﻫﺎ ﺍﻟﻐﺰﺍﱄ‪ ،‬ﻭﺳﻌﻰ ﺇﱃ ﲢﻘﻴﻘﻬﺎ ﰲ ﻛﻞ ﻣﻴﺎﺩﻳﻦ‪،‬‬
‫ﻭﳎﺎﻻﺕ ﺍﳊﻴﺎﺓ ﺍﻹﺳﻼﻣﻴﺔ –ﺍﻟﻌﺎﻣﺔ ﻭﺍﳋﺎﺻﺔ‪.-‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﺘﺤﺮﺭ ﻣﻦ ﺍﻟﱰﻋﺎﺕ ﺍﻟﻘﻮﻣﻴﺔ‬
‫ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﱰﻋﺎﺕ ﺍﻟﻘﻮﻣﻴﺔ ﻣﻦ ﺃﻫﻢ ﺍﻟﻨﺘﺎﺋﺞ ﺍﻟﺴﻠﺒﻴﺔ ﻟﺴﻘﻮﻁ ﺍﳋﻼﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ؛ ﻓﺈ‪‬ﺎ ﻛﻤﺎ‬
‫ﻳﺮﻯ ﺍﻟﻐﺰﺍﱄ "ﺑﻌﺾ ﻣﺎ ﺃﻃﻔﺄ ﲪﺎﺱ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺪﻳﻨﻴﺔ‪ ،‬ﻭﺟﻌﻞ ﺍﻷﺧﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺃﺛﺮﺍ ﺑﻌﺪ ﻋﲔ")‪.(541‬‬
‫ﻓﻘﺪ ﺃﺻﺒﺤﺖ ﺍﻟﺪﻭﻝ ﺍﻟﻌﺪﻳﺪﺓ ﻣﻨﻔﺼﻠﺔ‪ ،‬ﻻ ‪‬ﺘﻢ ﺍﻟﻮﺍﺣﺪﺓ ﲟﺎ ﳛﺪﺙ ﰲ ﺍﻷﺧﺮﻯ‪ ،‬ﻭﻟﻌﻞ ﻗﻀﻴﺔ ﻓﻠﺴﻄﲔ؛‬
‫ﻫﻲ ﺍﻷﻛﺜﺮ ﻭﺿﻮﺣﺎ ﻓﻴﻤﺎ ﳜﺺ ﻏﻴﺎﺏ ﺍﻷﺧﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ‪ .‬ﺇﺫ ﲢﻮﻟﺖ ﻓﻠﺴﻄﲔ ﺇﱃ ﻗﻀﻴﺔ ﻋﺮﺑﻴﺔ ﺑﻌﺪ ﺃﻥ‬
‫ﻛﺎﻧﺖ ﺇﺳﻼﻣﻴﺔ‪ ،‬ﻭﻧﺘﺞ ﻋﻦ ﺫﻟﻚ ﺃﻥ ﺍﳌﺴﻠﻤﲔ ﺳﻜﺘﻮﺍ ﻋﻦ ﺿﻴﺎﻋﻬﺎ‪ ،‬ﻭﳐﺘﻠﻒ ﺍﳉﺮﺍﺋﻢ‪ ،‬ﻭﺍﻻﻧﺘﻬﺎﻛﺎﺕ‬
‫ﺍﻟﱵ ﲤﺎﺭﺱ ﺿﺪ ﺃﺑﻨﺎﺋﻬﺎ‪ ،‬ﻭﺍﻛﺘﻔﻮﺍ ﺑﺎﻟﺘﺄﻣﻞ‪ ،‬ﻭﺍﳌﺸﺎﻫﺪﺓ‪ ،‬ﺩﻭﻥ ﺃﻥ ﺗﺴﺘﺜﲑﻫﻢ ﺃﺧﻮﺓ ﺍﻟﺪﻳﻦ‪ ،‬ﺃﻭ ﺗﺪﻓﻌﻬﻢ‬
‫ﻭﺣﺪﺓ ﺍﻟﻌﻘﻴﺪﺓ ﺇﱃ ﺍﻟﻨﻀﺎﻝ ﻷﺟﻠﻬﺎ‪ ،‬ﻭﻧﺼﺮ‪‬ﺎ‪ .‬ﻭﺣﱴ ﺍﻟﻌﺮﺏ ﺍﻟﺬﻳﻦ ﺑﻘﻴﺖ ﺍﻟﻌﺮﻭﺑﺔ ﺧﻄﺎ ﻭﺍﻫﻴﺎ ﻳﺮﺑﻄﻬﻢ‬
‫ﺑﺎﻟﻘﻀﻴﺔ؛ ﻓﺈﻥ ﺩﻭﺭﻫﻢ ﻻ ﻳﻜﺎﺩ ﻳﺬﻛﺮ‪ ،‬ﻭﻫﺬﺍ ﺩﻟﻴﻞ ﻭﺍﺿﺢ ﻋﻠﻰ ﻓﺸﻞ ﺍﻟﻘﻮﻣﻴﺎﺕ ﰲ ﲢﻘﻴﻖ ﺍﻟﻮﺣﺪﺓ ﺑﲔ‬
‫ﺍﻟﺪﻭﻝ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬
‫ﻭﻏﲑ ﺑﻌﻴﺪ ﻋﻦ ﺍﻟﻘﻮﻣﻴﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺍﺳﺘﺸﺮﺕ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻧﺰﻋﺎﺕ ﻗﻮﻣﻴﺔ ﻋﺪﻳﺪﺓ‪ ،‬ﺑﻌﻀﻬﺎ‬
‫ﻗﺎﺋﻢ ﻋﻠﻰ ﺍﻟﺘﻌﺼﺐ ﳉﻨﺲ ﻣﻌﲔ‪ ،‬ﻭﺑﻌﻀﻬﺎ ﻳﻘﺪﻡ ﻋﺮﻗﺎ ﻋﻠﻰ ﺁﺧﺮ‪ ،‬ﻭﺑﻌﻀﻬﺎ ﺍﻵﺧﺮ ﻳﻘﺪﻡ ﻭﻻﺀﻩ ﻟﻔﻜﺮ‬
‫ﻣﻌﲔ‪ .‬ﻭﻫﻲ ‪-‬ﻋﻠﻰ ﺍﺧﺘﻼﻓﻬﺎ ﻭﺗﻨﻮﻋﻬﺎ‪ -‬ﺃﺳﻬﻤﺖ ﰲ ﺗﺄﺟﻴﺞ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﳉﺮﺍﺋﻢ ﺍﻟﺪﻣﻮﻳﺔ ﺑﲔ ﺍﳌﺴﻠﻤﲔ‪،‬‬
‫ﻭﺇﻃﺎﻟﺔ ﺍﻟﻌﺪﺍﺀ‪ ،‬ﻭﺍﻟﻔﺮﻗﺔ ﺑﻴﻨﻬﻢ‪ .‬ﻭﳍﺬﺍ ﺃﱀ ﺍﻟﻐﺰﺍﱄ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﺑﺄﻥ ﻳﺘﺮﻛﻮﺍ ﺍﻟﺘﻌﺼﺐ ﳍﺬﻩ ﺍﻟﱰﻋﺎﺕ‪،‬‬
‫ﻭﺃﻥ ﻳﺘﻤﺴﻜﻮﺍ ﻓﻘﻂ ﺑﺎﻹﺳﻼﻡ؛ ﻷﻧﻪ ﻳﻮﺣﺪﻫﻢ‪ ،‬ﻭﻳﻘﻮﻱ ﺷﺄﻓﺘﻬﻢ ﻗﺎﺋﻼ‪" :‬ﳚﺐ ﰲ ﺩﻋﻮﺗﻨﺎ ﻹﺣﻴﺎﺀ‬
‫ﻭﺣﺪﺗﻨﺎ‪ ،‬ﺃﻥ ﳕﻴﺖ ﺻﻴﺤﺎﺕ ﺍﳉﺎﻫﻠﻴﺔ‪ ،‬ﻭﺃﻥ ﻧﱪﺯ ﺍﻟﻌﻨﻮﺍﻥ ﺍﻹﺳﻼﻣﻲ ﻭﺣﺪﻩ ﺃﺳﺎﺳﺎ ﻟﻠﻨﻬﻀﺔ‪ ،‬ﻭﺍﻟﺒﻌﺚ‪،‬‬
‫ﻭﺍﻻﻧﻄﻼﻕ ﺇﱃ ﻣﺴﺘﻘﺒﻞ ﺃﻓﻀﻞ")‪.(542‬‬
‫ﻭﻋﻠﻰ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﺃﻥ ﻳﺪﺭﻙ ﺣﻘﻴﻘﺔ‪ ،‬ﻭﻓﺎﺋﺪﺓ ﺍﻟﺘﻨﻮﻉ ﺍﻟﻌﺮﻗﻲ ﺍﻟﻜﺒﲑ ﺍﻟﺬﻱ ﻳﻀﻤﻪ ﰲ ﳐﺘﻠﻒ‬
‫ﺃﻗﻄﺎﺭﻩ‪ ،‬ﻭﻋﻠﻴﻪ ﺃﻥ ﳚﻌﻞ ﻫﺬﺍ ﺍﻟﺘﻨﻮﻉ ﻋﺎﻣﻼ ﻟﻠﻘﻮﺓ‪ ،‬ﻭﺍﻟﺒﻨﺎﺀ ﻻ ﺍﻟﻀﻌﻒ‪ ،‬ﻭﺍﳍﺪﻡ‪ .‬ﻭﻛﻤﺎ ﳒﺢ ﺍﻹﺳﻼﻡ ﰲ‬
‫) ‪ (540‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﺗﺄﻣﻼت ﻓﻲ اﻟﺪﻳﻦ واﻟﺤﻴﺎة‪) ،‬اﻟﻘﺎهﺮة‪ ،‬ﻧﻬﻀﺔ ﻣﺼﺮ‪ ،‬د‪.‬ط‪2001 ،‬م( ص‪.105 :‬‬
‫) ‪ (541‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻹﺳﻼم ﻓﻲ وﺟﻪ اﻟﺰﺣﻒ اﻷﺣﻤﺮ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.134 :‬‬
‫) ‪ (542‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﻣﺴﺘﻘﺒﻞ اﻹﺳﻼم ﺧﺎرج أرﺿﻪ آﻴﻒ ﻧﻔﻜﺮ ﻓﻴﻪ؟‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.93 :‬‬
‫ﺗﺬﻭﻳﺐ ﻛﻞ ﺍﻷﺟﻨﺎﺱ‪ ،‬ﻭﺍﻷﻋﺮﺍﻕ ﰲ ﺑﻮﺗﻘﺔ ﻭﺍﺣﺪﺓ ﲣﺪﻡ ﺍﻹﺳﻼﻡ ﻭﺣﺪﻩ ‪-‬ﻋﻠﻰ ﻋﻬﺪ ﺍﻟﺼﺪﺭ ﺍﻷﻭﻝ‪-‬‬
‫ﻓﻌﻠﻰ ﻣﺴﻠﻤﻲ ﺍﻟﻴﻮﻡ ﺃﻥ ﻳﻨﺠﺤﻮﺍ ﰲ ﺫﻟﻚ‪ ،‬ﻭﺃﻥ ﻳﻨﺼﺮﻭﺍ ﺩﻳﻨﻬﻢ ﺑﻮﺣﺪ‪‬ﻢ‪.‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺪﻭﺭ ﺍﻟﻌﺮﰊ ﺍﻟﻔﻌﺎﻝ ﰲ ﺑﻨﺎﺀ ﺍﻟﻮﺣﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ‬
‫ﻣﻊ ﻣﻮﺍﺻﻠﺔ ﺗﺘﺒﻊ ﺧﻄﺔ ﺍﻟﻐﺰﺍﱄ ﻹﻋﺎﺩﺓ ﺍﻟﻮﺣﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻦ ﺟﺪﻳﺪ؛ ﺗﱪﺯ ﻟﻠﻌﻴﺎﻥ ﻧﻘﻄﺔ ﻣﻬﻤﺔ‬
‫ﻭﻫﻲ؛ ﺃﻥ ﺍﻟﻐﺰﺍﱄ ﳛﻤﻞ ﺍﻟﻌﺮﺏ ﺩﻭﺭﺍ ﻓﻌﺎﻻ ﰲ ﻫﺬﻩ ﺍﳌﻬﻤﺔ‪ ،‬ﻭﻳﺪﻋﻮﻫﻢ ﺇﱃ ﺿﺮﻭﺭﺓ ﺍﻟﻘﻴﺎﻡ ﺑﺎﻟﻌﺐﺀ‬
‫ﺍﻷﻛﱪ ﰲ ﺳﺒﻴﻞ ﺗﻮﺣﻴﺪ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﺗﺄﺳﻴﺎ ﺑﺎﻟﻌﺮﺏ ﺍﻷﻭﻟﲔ‪ ،‬ﻭﺍﻗﺘﺪﺍﺀ ‪‬ﻢ‪ ،‬ﻭﰲ ﺫﻟﻚ ﻳﻘﻮﻝ‪" :‬ﺇﻥ ﺍﻟﻌﻤﻞ‬
‫ﻟﻠﻮﺣﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺷﺮﻑ ﺑﺎﺫﺥ‪ ،‬ﻭﳎﺪ ﺷﺎﻣﺦ‪ ،‬ﻭﳚﺐ ﻋﻠﻰ ﺍﻟﻌﺮﺏ ﻗﺒﻞ ﻏﲑﻫﻢ ﻣﻦ ﺍﻷﺟﻨﺎﺱ ﺍﻟﱵ‬
‫ﺗﻜﻮﻥ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﻜﱪﻯ‪ ،‬ﺃﻥ ﻳﺪﺭﻛﻮﺍ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ‪ ،‬ﻭﺃﻥ ﻳﺮﺑﻄﻮﺍ ﻭﻻﺀﻫﻢ ﺑﺪﻳﻨﻬﻢ ﻻ ﲜﻨﺴﻴﺘﻬﻢ‪،‬‬
‫ﻭﺃﻥ ﻳﺴﺘﻀﻴﺌﻮﺍ ﰲ ‪‬ﻀﺘﻬﻢ ﺑﺸﺮﺍﺋﻊ ﺍﻹﺳﻼﻡ ﻭﺷﻌﺎﺋﺮﻩ‪ ،‬ﻻ ﺑﺎﻟﻔﻀﻼﺕ ﺍﻟﱵ ﻳﻠﺘﻘﻄﻮ‪‬ﺎ ﻣﻦ ﻣﻮﺍﺋﺪ ﺍﻟﻐﺮﺏ‪،‬‬
‫ﺃﻭ ﺍﻟﺸﺮﻕ")‪.(543‬‬
‫ﻭﻹﺑﺮﺍﺯ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﱵ ﺗﺘﻢ ﻣﻦ ﺧﻼﳍﺎ ﺧﺪﻣﺔ ﺍﻟﻌﺮﺏ ﻟﻠﻮﺣﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺣﺪﺩ ﺍﻟﻐﺰﺍﱄ ﺃﻣﺮﻳﻦ‬
‫ﺍﺛﻨﲔ‪ ،‬ﻭﺃﱀ ﻋﻠﻰ ﺿﺮﻭﺭﺓ ﻗﻴﺎﻡ ﺍﻟﻌﺮﺏ ‪‬ﻤﺎ‪ ،‬ﻭﻫﺬﺍﻥ ﺍﻷﻣﺮﺍﻥ ﳘﺎ‪:‬‬
‫ﺃﻭﻻ‪ :‬ﻳﺮﻯ ﺍﻟﻐﺰﺍﱄ ﺃﻥ ﺍﻟﻌﺮﺏ ﻣﻄﺎﻟﺒﻮﻥ ﺑﺪﺍﻳﺔ ﲞﺪﻣﺔ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ؛ ﻷ‪‬ﺎ ﻟﻐﺔ ﺍﻟﻮﺣﻲ‪ ،‬ﻭﻷ‪‬ﺎ "ﺍﻟﺪﻋﺎﻣﺔ‬
‫ﺍﻟﻜﱪﻯ ﻟﻠﻮﺣﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﻣﻊ ﻣﻮﺕ ﺍﻟﻠﻐﺔ ﺳﻴﻤﻮﺕ ﺍﻟﺘﻌﻠﻴﻢ‪ ،‬ﻭﺍﻟﺘﻔﺎﻫﻢ‪ ،‬ﻭﺍﻟﺮﺑﺎﻁ ﺍﻷﺩﰊ ﺍﳌﺸﺘﺮﻙ‪،‬‬
‫ﻭﺳﺘﻨﺸﺄ ﺃﺟﻴﺎﻝ ﻣﻨﻜﺮﺓ ﻟﺘﺮﺍﺛﻬﺎ‪ ،‬ﻭﺗﻘﺎﻟﻴﺪﻫﺎ‪ ،‬ﺑﻞ ﻋﺒﺎﺩﺍ‪‬ﺎ‪ ،‬ﻭﺷﻌﺎﺋﺮﻫﺎ")‪ ،(544‬ﻭﻟﺬﻟﻚ ﳚﺐ ﻋﻠﻰ ﺍﻟﻌﺮﺏ‬
‫ﺃﻥ ﻳﺪﺍﻓﻌﻮﺍ ﻋﻦ ﻟﻐﺘﻬﻢ‪ ،‬ﻭﻳﺴﺘﻤﻴﺘﻮﺍ ﰲ ﺣﻔﻆ ﻣﻜﺎﻧﺘﻬﺎ ﺍﻟﺮﻓﻴﻌﺔ‪ ،‬ﰒ ﻋﻠﻴﻬﻢ ﺑﻌﺪ ﺫﻟﻚ ﺃﻥ ﻳﺘﺠﻬﻮﺍ ﺇﱃ‬
‫ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﻏﲑ ﺍﻟﻌﺮﺏ ﺑﻐﻴﺔ "ﺗﻌﺮﻳﺐ ﲨﺎﻫﲑ ﻏﻔﲑﺓ ﻣﻦ ﻛﻞ ﻟﻮﻥ ﻟﻴﺸﺘﺮﻛﻮﺍ ﻣﻊ ﺍﻟﻌﺮﺏ ﺃﻧﻔﺴﻬﻢ ﰲ‬
‫ﻓﻘﻪ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﻭﺇﺑﻼﻍ ﻫﺪﺍﻳﺎ‪‬ﺎ")‪ .(545‬ﻭﻹﻣﺪﺍﺩ ﺟﺴﻮﺭ ﺍﻟﺘﺂﺧﻲ ﺑﲔ ﻛﺎﻓﺔ ﺍﳌﺴﻠﻤﲔ ﺑﺈﻣﺪﺍﺩ ﻋﻼﻗﺘﻬﻢ‬
‫ﺑﻠﻐﺔ ﺍﻟﻮﺣﻲ ﺍﻟﱵ ﻳﻘﺪﺳﻮ‪‬ﺎ ﲨﻴﻌﺎ ﺭﻏﻢ ﺍﺧﺘﻼﻑ ﻟﻐﺎ‪‬ﻢ‪ ،‬ﻭﺗﻨﻮﻉ ﳍﺠﺎ‪‬ﻢ‪.‬‬
‫ﻭﻗﺪ ﺃﺿﺎﻑ ﺍﻟﻐﺰﺍﱄ ﺇﱃ ﺫﻟﻚ ﺍﻗﺘﺮﺍﺣﺎ ﻳﻘﻀﻲ ﲟﻀﺎﻋﻔﺔ "ﺍﳉﻬﺪ ﰲ ﻭﺯﺍﺭﺍﺕ ﺍﻹﻋﻼﻡ ﳉﻌﻞ‬
‫ﺍﻟﱪﺍﻣﺞ ﺍﳌﻮﺟﻬﺔ ﻋﻠﻰ ﺩﺭﺟﺔ ﻣﻦ ﺍﻟﻜﻔﺎﻳﺔ ﺍﻟﺜﻘﺎﻓﻴﺔ ﻟﺘﺴﺘﻄﻴﻊ ﺧﺪﻣﺔ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﺗﻌﻠﻴﻤﻬﺎ ﳌﻦ ﳚﻬﻠﻮ‪‬ﺎ‪،‬‬
‫ﻭﻛﺬﻟﻚ ﻟﺪﻋﻢ ﺍﻟﻘﻴﻢ ﺍﻟﺪﻳﻨﻴﺔ‪ ،‬ﻭﺭﺩ ﺍﻟﺸﺒﻬﺎﺕ ﺍﻟﱵ ﺗﺜﺎﺭ ﺣﻮﳍﺎ")‪ .(546‬ﻭﻫﻜﺬﺍ ﺗﻜﻮﻥ ﺧﺪﻣﺔ ﺍﻟﻌﺮﺏ‬
‫) ‪ (543‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﺳﺮ ﺗﺄﺧﺮ اﻟﻌﺮب واﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.174 :‬‬
‫) ‪ (544‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ‪ ،‬ص‪.184 :‬‬
‫) ‪ (545‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻹﺳﻼم ﻓﻲ وﺟﻪ اﻟﺰﺣﻒ اﻷﺣﻤﺮ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.106 :‬‬
‫) ‪ (546‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﻣﺴﺘﻘﺒﻞ اﻹﺳﻼم ﺧﺎرج أرﺿﻪ آﻴﻒ ﻧﻔﻜﺮ ﻓﻴﻪ؟‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.97 :‬‬
‫ﻟﻠﻐﺘﻬﻢ ﺳﺒﻴﻼ ﺇﱃ ﺧﺪﻣﺔ ﺃﺑﻨﺎﺀ ﺍﻹﺳﻼﻡ ﻣﻦ ﻏﲑ ﺍﻟﻌﺮﺏ‪ ،‬ﻭﲤﻬﻴﺪﺍ ﻹﻋﺎﺩﺓ ﺍﻟﺮﺑﺎﻁ ﺍﻟﻘﻮﻱ ﺑﻴﻨﻬﻢ ﻣﻬﻤﺎ‬
‫ﺍﺧﺘﻠﻔﺖ ﻟﻐﺎ‪‬ﻢ‪ ،‬ﺃﻭ ﺗﺒﺎﻋﺪﺕ ﺃﻭﻃﺎ‪‬ﻢ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﻧﻈﺮﺍ ﻻﺳﺘﺤﺎﻟﺔ ﺗﻌﺮﻳﺐ ﻛﻞ ﻣﺴﻠﻤﻲ ﺍﻟﻌﺎﱂ‪ ،‬ﻓﺈﻥ ﺍﻟﻐﺰﺍﱄ ﻳﻘﺘﺮﺡ ﻋﻠﻰ ﺍﻟﻌﺮﺏ‪ ،‬ﺑﻞ ﻳﻮﺟﺐ ﻋﻠﻴﻬﻢ‬
‫"ﻧﻘﻞ ﻫﺪﺍﻳﺎﺕ ﺍﻹﺳﻼﻡ ﻧﻔﺴﻬﺎ ﺇﱃ ﻟﻐﺎﺕ‪ ،‬ﻭﺁﺩﺍﺏ ﺍﻷﻣﻢ ﺍﻷﺧﺮﻯ")‪ ،(547‬ﻭﻫﺬﺍ ﻟﺘﻤﻜﲔ ﺍﳌﺴﻠﻤﲔ‬
‫ﺍﻟﺬﻳﻦ ﻻ ﻳﺘﻘﻨﻮﻥ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻣﻦ ﻓﻬﻢ ﺗﻌﺎﻟﻴﻢ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺇﺩﺭﺍﻙ ﺷﺮﺍﺋﻌﻪ ‪-‬ﻋﻠﻰ ﺣﻘﻴﻘﺘﻬﺎ‪ -‬ﺑﺎﻟﻠﻐﺔ ﺍﻟﱵ‬
‫ﻳﺘﻘﻨﻮ‪‬ﺎ‪ .‬ﻭﻫﺬﺍ ﺇﳕﺎ ﻳﺪﻋﻢ ﺍﻟﺮﻭﺍﺑﻂ ﺑﲔ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﻳﺒﻌﺪ ﺍﻻﻧﻔﺼﺎﻝ ﻋﻦ ﺻﻔﻮﻓﻬﻢ‪ ،‬ﻛﻤﺎ ﻳﺒﻌﺪ ﻋﻦ‬
‫ﺗﺼﻮﺭﺍ‪‬ﻢ ﺍﺳﺘﻔﺮﺍﺩ ﺍﻟﻌﺮﺏ ﺑﺎﻹﺳﻼﻡ؛ ﻷﻧﻪ ﺟﺎﺀ ﺑﻠﻐﺘﻬﻢ‪ ،‬ﻓﺈﻥ ﺍﻹﺳﻼﻡ ﺟﺎﺀ ﻟﻠﻨﺎﺱ ﻛﺎﻓﺔ‪ ،‬ﻭﳎﻴﺌﻪ‬
‫ﺑﺎﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺗﺸﺮﻳﻔﺎ ﻟﻠﻌﺮﺏ ﻓﻬﻮ ﰲ ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ ﺗﻜﻠﻴﻒ ﳍﻢ ﺑﺘﺤﻤﻞ ﻣﺴﺆﻭﻟﻴﺔ ﺗﺒﻠﻴﻐﻪ ﻟﺴﺎﺋﺮ‬
‫ﺍﻷﻣﻢ‪ ،‬ﻭﳍﺬﺍ ﻓﺈﻥ ﺍﻟﻌﺮﺏ "ﳚﺐ ﻋﻠﻴﻬﻢ ﺃﻥ ﻳﺘﻘﻨﻮﺍ ﻛﻞ ﺍﻟﻠﻐﺎﺕ ﺍﻟﻌﺎﳌﻴﺔ‪ ،‬ﻭﻣﺎ ﺍﺳﺘﻄﺎﻋﻮﺍ ﻣﻦ ﺍﻟﻠﻐﺎﺕ‬
‫ﺍﶈﻠﻴﺔ‪ ،‬ﻭﺃﻥ ﻳﻮﺩﻋﻮﺍ ﻛﻞ ﻟﻐﺔ ﺧﻼﺻﺔ ﻛﺎﻓﻴﺔ ﻫﺎﺩﻳﺔ ﻣﻦ ﺗﻌﺎﻟﻴﻢ ﺍﻹﺳﻼﻡ ﰲ ﳎﺎﻝ ﺍﻟﻌﻘﻴﺪﺓ‪ ،‬ﻭﺍﳋﻠﻖ‪،‬‬
‫ﻭﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﻭﺷﱴ ﺃﻧﻮﺍﻉ ﺍﳌﻌﺎﻣﻼﺕ")‪ ،(548‬ﻭﻫﺬﺍ ﻟﻴﺘﻤﻜﻨﻮﺍ ﻣﻦ ﺇﻳﺼﺎﻝ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺇﱃ ﻛﻞ ﺍﻟﻨﺎﺱ‪.‬‬
‫ﺍﻟﻔﺮﻉ ﺍﳋﺎﻣﺲ‪ :‬ﺍﳌﻮﻗﻒ ﲡﺎﻩ ﺍﻷﻗﻠﻴﺎﺕ ﺍﳌﺴﻠﻤﺔ‬
‫ﻧﺒﻪ ﺍﻟﻐﺰﺍﱄ ﺇﱃ ﺿﺮﻭﺭﺓ ﺍﻻﻫﺘﻤﺎﻡ ﺑﺎﻷﻗﻠﻴﺎﺕ ﺍﳌﺴﻠﻤﺔ‪ ،‬ﻭﺃﺧﺬﻫﺎ ﺑﻌﲔ ﺍﻻﻋﺘﺒﺎﺭ ﻹﲤﺎﻡ ﻋﻤﻠﻴﺔ‬
‫ﺍﻟﻮﺣﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺑﻨﺠﺎﺡ؛ ﻷ‪‬ﺎ ‪-‬ﺍﻷﻗﻠﻴﺎﺕ ﺍﳌﺴﻠﻤﺔ‪ -‬ﲤﺜﻞ ﺟﺎﻧﺒﺎ ﻣﻬﻤﺎ ﻣﻦ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﻛﻴﺎﻧﺎ‬
‫ﺑﺎﺭﺯﺍ ﰲ ﻋﺎﱂ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻓﻼ ﳝﻜﻦ ﺃﺑﺪﺍ ﻣﻊ ﺗﻨﺎﺳﻴﻬﺎ‪ ،‬ﺃﻭ ﺇﳘﺎﳍﺎ ﺍﻟﺸﻚ ﰲ ﺇﻣﻜﺎﻧﻴﺔ ﻗﻴﺎﻡ ﻭﺣﺪﺓ ﺇﺳﻼﻣﻴﺔ‬
‫ﻧﺎﺟﺤﺔ‪ ،‬ﺑﻞ ﻻ ﺑﺪ ﻣﻦ ﺇﺷﺮﺍﻛﻬﺎ‪ ،‬ﻭﻣﻨﺤﻬﺎ ﺣﻘﻬﺎ ﺍﻟﻄﺒﻴﻌﻲ ﰲ ﻫﺬﻩ ﺍﻟﻮﺣﺪﺓ‪ ،‬ﻭﰲ ﺣﺪﻳﺚ ﺍﻟﻐﺰﺍﱄ ﻋﻦ‬
‫ﻛﻴﻔﻴﺔ ﺍﻟﻌﻨﺎﻳﺔ ‪‬ﺎ‪ ،‬ﻭﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻨﻬﺎ ﻟﺪﻋﻢ ﺍﻟﺼﻒ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﺭﺹ ﺟﻮﺍﻧﺒﻪ ﺃﺑﺮﺯ ﺛﻼﺛﺔ ﺃﻣﻮﺭ ﳚﺐ ﻋﻠﻰ‬
‫ﺍﳌﺴﻠﻤﲔ ‪-‬ﰲ ﺍﻟﺒﻠﺪﺍﻥ ﺍﻹﺳﻼﻣﻴﺔ‪ -‬ﺍﻟﻌﻤﻞ ﻋﻠﻰ ﲡﺴﻴﺪﻫﺎ ﻭﻫﻲ‪:‬‬
‫ﺃﻭﻻ‪" :‬ﺇﺷﻌﺎﺭ ﺍﻷﻗﻠﻴﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺍﳉﻤﺎﻋﺎﺕ ﺍﻟﺴﺎﻋﻴﺔ ﻻﺳﺘﻌﺎﺩﺓ ﺍﳊﻴﺎﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﻜﺎﻣﻠﺔ؛ ﺃﻥ‬
‫ﺍﻟﺘﻤﺰﻕ ﺍﳊﺎﱄ ﻟﻠﻤﺴﻠﻤﲔ ﻫﻮ ﳏﻨﺔ ﻋﺎﺭﺿﺔ‪ ،‬ﺳﺒﻖ ﺃﻥ ﺗﻌﺮﺽ ﺍﻟﻜﻴﺎﻥ ﺍﻹﺳﻼﻣﻲ ﳍﺎ‪ ،‬ﰒ ﺗﻐﻠﺐ ﻋﻠﻴﻬﺎ‪،‬‬
‫ﻭﳒﺎ ﻣﻨﻬﺎ‪ ،‬ﻭﺃﻥ ﺍﻻﺳﺘﺴﻼﻡ ﻟﻠﻬﺰﳝﺔ ﺧﻄﺄ‪ ،‬ﻭﻓﻘﺪﺍﻥ ﺍﻟﺜﻘﺔ ﰲ ﺍﳌﺴﺘﻘﺒﻞ ﺇﰒ")‪ ،(549‬ﻭﺍﻟﻐﺰﺍﱄ ‪‬ﺬﺍ ﻳﺪﻋﻮ‬
‫ﺍﳌﺴﻠﻤﲔ ﺇﱃ ﺿﺮﻭﺭﺓ ﺍﻟﺘﺤﻠﻲ ﺑﺎﻟﻌﺰﻡ‪ ،‬ﻭﺍﻟﺘﻔﺎﺅﻝ ﰲ ﻣﺴﺘﻘﺒﻞ ﺃﺣﺴﻦ‪ ،‬ﻭﻋﻠﻴﻬﻢ ﺃﻥ ﻳﻌﻤﻠﻮﺍ ﰲ ﻣﻘﺎﺑﻞ ﺫﻟﻚ‬
‫ﻋﻠﻰ ﳑﺎﺭﺳﺔ ﳐﺘﻠﻒ ﺍﻷﻧﺸﻄﺔ ‪-‬ﻋﺒﺎﺩﺍﺕ ﺃﻭ ﻣﻌﺎﻣﻼﺕ‪ -‬ﺑﺸﻜﻞ ﲨﺎﻋﻲ ﻳﺪﻋﻢ ﺍﻷﺧﻮﺓ ﺑﻴﻨﻬﻢ‪ ،‬ﻭﻳﻘﻒ‬
‫ﰲ ﻭﺟﻪ ﺍﻟﻔﺮﻗﺔ‪ ،‬ﻭﺍﻟﺸﺘﺎﺕ‪.‬‬
‫) ‪ (547‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻹﺳﻼم ﻓﻲ وﺟﻪ اﻟﺰﺣﻒ اﻷﺣﻤﺮ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.106 :‬‬
‫) ‪ (548‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻟﺪﻋﻮة اﻹﺳﻼﻣﻴﺔ ﺗﺴﺘﻘﺒﻞ ﻗﺮﻧﻬﺎ اﻟﺨﺎﻣﺲ ﻋﺸﺮ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.172 :‬‬
‫) ‪ (549‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﻣﺴﺘﻘﺒﻞ اﻹﺳﻼم ﺧﺎرج أرﺿﻪ آﻴﻒ ﻧﻔﻜﺮ ﻓﻴﻪ؟‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.95 :‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﳋﻄﲑﺓ ﺍﻟﱵ ﺗﻮﺍﺟﻬﻬﺎ ﺍﻷﻗﻠﻴﺎﺕ ﺍﳌﺴﻠﻤﺔ ﻋﻤﻠﻴﺎﺕ ﺍﻟﺘﻨﺼﲑ ﺍﳌﻜﺜﻔﺔ‪ ،‬ﻭﺍﳌﻮﺟﻬﺔ ﺑﻌﻨﺎﻳﺔ‪،‬‬
‫ﻭﺩﻗﺔ ﻟﺼﺪﻉ ﻋﻘﻴﺪ‪‬ﺎ ‪-‬ﻋﻘﻴﺪﺓ ﺍﻟﺘﻮﺣﻴﺪ‪ ،-‬ﻭﺗﺸﻮﻳﻪ ﺻﻮﺭﺓ ﺩﻳﻨﻬﺎ‪ ،‬ﻭﳍﺬﺍ ﻳﺆﻛﺪ ﺍﻟﻐﺰﺍﱄ؛ ﺃﻥ "ﻭﺍﺟﺒﻨﺎ ﳓﻦ‬
‫ﺍﳌﺴﻠﻤﲔ ﺍﳌﺘﻤﺘﻌﲔ ﺑﺎﻟﻌﺎﻓﻴﺔ ﺃﻥ ﻧﻠﻘﻰ ﻫﺬﻩ ﺍﻟﺘﻴﺎﺭﺍﺕ ﺑﺘﻴﺎﺭﺍﺕ ﺃﺷﺪ‪ ،‬ﻭﺃﻥ ﻧﺪﻣﻎ ﺍﻟﺒﺎﻃﻞ ﲟﺎ ﺃﻭﺗﻴﻨﺎ ﻣﻦ ﺣﻖ‪،‬‬
‫ﻭﺃﻥ ﻧﻨﻘﺬ ﺍﻷﻟﻮﻑ ﺍﳌﺆﻟﻔﺔ ﻣﻦ ﻫﺬﻩ ﺍﻟﻐﺎﺭﺍﺕ ﺍﳌﺘﺘﺎﺑﻌﺔ")‪ ،(550‬ﻓﻼ ﳚﻮﺯ ﺃﺑﺪﺍ ﻟﻠﻤﺴﻠﻤﲔ ﺃﻥ ﻳﻔﺮﻃﻮﺍ ﻓﻴﻤﺎ‬
‫ﺣﻘﻘﻪ ﺍﻹﺳﻼﻡ ﻣﻦ ﺍﻛﺘﺴﺎﺏ ﺃﻗﻠﻴﺎﺕ ﻛﺜﲑﺓ ﰲ ﺷﱴ ﺑﻘﺎﻉ ﺍﻟﻌﺎﱂ‪ ،‬ﺑﻞ ﻋﻠﻴﻬﻢ ﺃﻥ ﳝﺪﻭﺍ ﺇﻟﻴﻬﻢ ﺟﺴﻮﺭ‬
‫ﺍﻷﺧﻮﺓ‪ ،‬ﻭﳛﻴﻄﻮﻫﻢ ﺑﺎﻻﻫﺘﻤﺎﻡ ﻭﺍﻟﺮﻋﺎﻳﺔ‪.‬‬
‫ﺛﺎﻟﺜﺎ‪ :‬ﺩﻋﻤﺎ ﳌﺒﺪﺃ ﺍﻟﺘﻘﺮﻳﺐ ﺑﲔ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺍﺳﺘﺒﻌﺎﺩ ﻛﻞ ﻣﺎ ﻳﺪﻋﻮ ﺇﱃ ﺗﻔﺮﻳﻘﻬﻢ‪ ،‬ﻭﺇﺛﺎﺭﺓ ﺍﳋﻼﻓﺎﺕ ﺑﻴﻨﻬﻢ‬
‫ﻳﻘﺮﺭ ﺍﻟﻐﺰﺍﱄ؛ ﺃﻥ ﻫﺬﺍ ﺍﳌﺒﺪﺃ ﳚﺐ ﺃﻥ ﻳﻨﺘﻘﻞ ﺇﱃ ﺍﻷﻗﻠﻴﺎﺕ ﺍﳌﺴﻠﻤﺔ ﺃﻳﻀﺎ‪ ،‬ﻭﺫﻟﻚ ﻣﻦ ﺧﻼﻝ ﺟﻌﻞ‬
‫"ﺛﻘﺎﻓﺘﻨﺎ ﺍﳌﺬﺍﻋﺔ‪ ،‬ﻭﺍﳌﻨﺸﻮﺭﺓ ﻗﺎﺋﻤﺔ ﻋﻠﻰ ﺍﻟﺘﻘﺮﻳﺐ ﻻ ﺍﳌﺒﺎﻋﺪﺓ‪ ،‬ﻭﺍﻟﺮﺗﻖ ﻻ ﺍﻟﻔﺘﻖ")‪ .(551‬ﰒ ﻳﺪﻋﻮ ﺍﻟﻐﺰﺍﱄ‬
‫ﺍﳌﺴﻠﻤﲔ ﺇﱃ ﺿﺮﻭﺭﺓ ﺍﻟﺘﻀﺎﻣﻦ ﻣﻊ ﺍﺠﻤﻟﺎﻫﺪﻳﻦ ﰲ ﺍﻟﺒﻼﺩ ﻏﲑ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺇﺭﺷﺎﺩﻫﺎ ﺇﱃ ﺃﳒﻊ ﺍﻟﻮﺳﺎﺋﻞ‬
‫ﺍﻟﱵ ﺗﺴﺎﻋﺪﻫﻢ ﰲ ﺃﺩﺍﺀ ﺭﺳﺎﻟﺘﻬﻢ ﻋﻠﻰ ﺃﺩﻕ‪ ،‬ﻭﺃﺻﺢ ﻭﺟﻪ‪.‬‬
‫ﺭﺍﺑﻌﺎ‪ :‬ﺇﺿﺎﻓﺔ ﺇﱃ ﻣﺎ ﺳﺒﻖ ﺫﻛﺮﻩ ﻋﻦ ﺍﻟﺪﻭﺭ ﺍﻟﻔﻌﺎﻝ ﺍﻟﺬﻱ ﳚﺐ ﻋﻠﻰ ﺍﻟﻌﺮﺏ ﺃﺩﺍﺅﻩ ﳋﺪﻣﺔ ﺍﻟﻮﺣﺪﺓ‬
‫ﺍﻹﺳﻼﻣﻴﺔ؛ ﻳﺬﻛﺮ ﺍﻟﻐﺰﺍﱄ ﻭﺍﺟﺐ ﺍﻟﻌﺮﺏ ﺣﻴﺎﻝ ﺍﻷﻗﻠﻴﺎﺕ ﺍﳌﺴﻠﻤﺔ‪ ،‬ﻓﻴﺪﻋﻮﻫﻢ ﺇﱃ "ﺇﻧﺸﺎﺀ ﻣﻜﺎﺗﺐ ﰲ‬
‫ﻭﺯﺍﺭﺍﺕ ﺍﳋﺎﺭﺟﻴﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻟﻠﻌﻨﺎﻳﺔ ﺑﺎﻟﻘﻀﺎﻳﺎ‪ ،‬ﻭﺍﻷﻗﻠﻴﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺍﲣﺎﺫ ﻣﻮﺍﻗﻒ ﺇﳚﺎﺑﻴﺔ ﻓﻴﻬﺎ")‪.(552‬‬
‫ﻭﻫﺬﺍ ﺳﻴﻌﺰﺯ ﺍﻟﺮﻭﺍﺑﻂ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺟﻬﺔ‪ ،‬ﻛﻤﺎ ﺃﻧﻪ ﺳﻴﺨﻠﺼﻬﺎ ﻣﻦ ﻣﺸﻜﻼﺕ ﻛﺜﲑﺓ ﺗﻌﺘﺮﺿﻬﺎ‬
‫ﻫﻨﺎﻙ‪.‬‬
‫ﺇﻥ ﻫﺬﻩ ﺍﳋﻄﻮﺍﺕ ﺍﻟﱵ ﺣﺪﺩﻫﺎ ﺍﻟﻐﺰﺍﱄ ﻛﻮﺳﻴﻠﺔ ﻓﻌﺎﻟﺔ ﻹﻋﺎﺩﺓ ﺍﻟﻮﺣﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻦ ﺟﺪﻳﺪ‪ ،‬ﻻ‬
‫ﳚﺐ ﺃﻥ ﺗﺒﻘﻰ ﺭﻫﻴﻨﺔ ﺍﻷﻓﻜﺎﺭ‪ ،‬ﻭﺍﳌﺒﺎﺩﺉ‪ ،‬ﺃﻭ ﺣﺒﻴﺴﺔ ﺍﳌﺸﺎﻋﺮ‪ ،‬ﻭﺍﻷﺣﺎﺳﻴﺲ؛ ﻓﺈﻥ "ﺍﳌﺸﺎﻋﺮ ﻭﺣﺪﻫﺎ ﻻ‬
‫ﺗﻜﻔﻲ‪ ،‬ﻭﺇﻥ ﺍﳌﺒﺎﺩﺉ ﻭﺣﺪﻫﺎ ﻻ ﲡﻤﻊ‪ ،‬ﻟﻜﻦ ﻻ ﺑﺪ ﻣﻦ ﺍﻹﺧﻼﺹ‪ ،‬ﻭﺍﻟﺘﻀﺤﻴﺔ‪ ،‬ﻭﺇﻧﻀﺎﺝ ﺍﻷﻃﺮ‪،‬‬
‫ﻭﺍﻵﻟﻴﺎﺕ ﺍﻟﺘﻮﺣﻴﺪﻳﺔ ﺍﻟﱵ ﺗﻌﻴﺪ ﳍﺬﻩ ﺍﻷﻣﺔ ﺗﻼﲪﻬﺎ ﺍﳌﻨﺸﻮﺩ‪ .‬ﺇﻥ ﻣﻦ ﻭﺍﺟﺐ ﺍﳊﻜﻮﻣﺎﺕ‪ ،‬ﻭﺍﳉﻤﺎﻋﺎﺕ‬
‫ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﻓﺮﻗﺎﺀ ﺍﻟﻌﻤﻞ ﺍﻟﺬﻳﻦ ﻳﻨﺸﻄﻮﻥ ﰲ ﺳﺒﻴﻞ ﺇﻗﺎﻣﺔ ﺍﳌﺆﺳﺴﺎﺕ ﺍﻟﻮﺣﺪﻭﻳﺔ ﺃﻥ ﻳﻘﻴﻤﻮﺍ ﻣﺮﺍﻛﺰ‬
‫ﺩﺭﺍﺳﺎﺕ ﺍﻟﻮﺣﺪﺓ‪ ،‬ﻭﺣﻴﻨﺌﺬ ﻳﺘﻌﺎﻇﻢ ﺍﻷﻣﻞ ﺑﻠﻢ ﴰﻞ ﺍﻷﻣﺔ‪ ،‬ﻭﲨﻊ ﻛﻠﻤﺘﻬﺎ")‪ .(553‬ﻭﻳﻜﻔﻲ ﺇﻟﻘﺎﺀ ﻧﻈﺮﺓ‬
‫ﺧﺎﻃﻔﺔ ﻋﻠﻰ ﺍﻟﻌﺎﱂ ﺍﻟﻐﺮﰊ ﻹﺩﺭﺍﻙ ﺍﳋﻄﻮﺍﺕ ﺍﻟﻔﻌﺎﻟﺔ‪ ،‬ﻭﺍﺠﻤﻟﻬﻮﺩﺍﺕ ﺍﳌﺮﻛﺰﺓ‪ ،‬ﻭﺍﳌﺘﺴﻘﺔ ﺑﲔ ﺷﱴ‬
‫ﺍﻹﻃﺎﺭﺍﺕ‪ ،‬ﻭﺍﳌﺆﺳﺴﺎﺕ ﺍﻟﺪﺍﺧﻠﻴﺔ‪ ،‬ﻭﺍﳋﺎﺭﺟﻴﺔ ﻣﻦ ﺃﺟﻞ ﺇﺩﺍﻣﺔ ﺍﻟﺘﻜﺘﻼﺕ‪ ،‬ﺳﻮﺍﺀ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﻟﺒﻠﺪ‬
‫) ‪ (550‬اﻟﻤﺼﺪر اﻟﺴﺎﺑﻖ‪ ،‬اﻟﺼﻔﺤﺔ ﻧﻔﺴﻬﺎ‪.‬‬
‫) ‪ (551‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ‪ ،‬ص‪.96 :‬‬
‫) ‪ (552‬اﻟﻤﺼﺪر ﻧﻔﺴﻪ‪ ،‬ص‪.97 :‬‬
‫) ‪ (553‬ﻋﺒﺪ اﻟﻜﺮﻳﻢ ﺑﻜﺎر‪ :‬ﻧﺤﻮ ﻓﻬﻢ أﻋﻤﻖ ﻟﻠﻮاﻗﻊ اﻹﺳﻼﻣﻲ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ص‪.129 :‬‬
‫ﺍﻟﻮﺍﺣﺪ‪ ،‬ﺃﻭ ﺑﲔ ﳐﺘﻠﻒ ﺍﻟﺒﻠﺪﺍﻥ‪ .‬ﺫﻟﻚ ﺃﻥ ﺇﳝﺎ‪‬ﺎ ﺑﻘﻴﻤﺔ ﺍﻟﻮﺣﺪﺓ‪ ،‬ﻭﺍﻟﺘﻜﺘﻞ ﺩﻓﻌﻬﺎ ﺇﱃ ﺳﻠﻚ ﻛﻞ ﺍﻟﺴﺒﻞ‬
‫ﺍﳌﺆﺩﻳﺔ ﺇﻟﻴﻬﺎ ‪-‬ﲣﻄﻴﻄﺎ ﻭﲡﺴﻴﺪﺍ‪.-‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ‪ :‬ﺗﺼﺤﻴـﺢ ﻋﻼﻗـﺔ ﺍﳌﺴﻠﻤﻴـﻦ ﺑﺎﻟﺪﻧﻴﺎ‬
‫ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻌﻼﺝ ﺍﻟﺬﻱ ﻗﺪﻣﻪ ﺍﻟﻐﺰﺍﱄ ﰲ ﺍﳉﺒﻬﺔ ﺍﻷﻭﱃ ﻳﺴﺘﻬﺪﻑ ﺇﻋﺎﺩﺓ ﺗﺼﺤﻴﺢ ﺍﻟﻮﻋﻲ ﺍﻟﺪﻳﲏ‬
‫ﻟﻠﻤﺴﻠﻤﲔ‪ ،‬ﻣﻦ ﺃﺟﻞ ﺇﻋﺎﺩﺓ ﺻﻠﺘﻬﻢ ﺍﳊﻘﻴﻘﻴﺔ ﺑﺎﻹﺳﻼﻡ ﻣﺜﻠﻤﺎ ﻛﺎﻥ ﻋﻠﻰ ﻋﻬﺪ ﺭﺳﻮﻝ ﺍﷲ ‪ ، ε‬ﻭﺻﺤﺒﻪ‬
‫ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻬﻢ؛ ﻓﺈﻥ ﻫﺬﺍ ﺍﻟﻌﻼﺝ ﺭﻛﺰ ﰲ ﺟﺒﻬﺘﻪ ﺍﻟﺜﺎﻧﻴﺔ ﻋﻠﻰ ﺗﺼﺤﻴﺢ ﻭﻋﻲ ﺍﳌﺴﻠﻤﲔ ﻟﻠﺪﻧﻴﺎ‪،‬‬
‫ﻭﻓﻘﻬﻬﻢ ﻟﻠﻜﻮﻥ‪ ،‬ﻣﻦ ﺧﻼﻝ ﺇﻋﺎﺩﺓ ﻋﻼﻗﺘﻬﻢ ‪‬ﺎ‪ ،‬ﺑﻌﺪ ﺃﻥ ﻭﻫﻨﺖ ﺃﻭﺻﺎﳍﺎ ﰲ ﺃﺣﻴﺎﻥ‪ ،‬ﻭﺗﻘﻄﻌﺖ ﰲ‬
‫ﺃﺣﻴﺎﻥ ﺃﺧﺮﻯ‪.‬‬
‫ﻭﻗﺪ ﺑﲔ ﺍﻟﻐﺰﺍﱄ ﻛﻴﻒ ﺣﺪﺛﺖ ﺍﻟﻘﻄﻴﻌﺔ ﺑﲔ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺍﻟﺪﻧﻴﺎ ﻷﺳﺒﺎﺏ ﻛﺜﲑﺓ)‪ (554‬ﺃﳘﻬﺎ‬
‫ﻓﻬﻤﻬﻢ ﺍﳋﺎﻃﻲﺀ ﳌﻌﲎ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻋﺪﻡ ﺇﺩﺭﺍﻛﻬﻢ؛ ﺃﻧﻪ ﺍﻟﺪﻳﻦ ﺍﻟﻮﺣﻴﺪ ﺍﻟﺬﻱ ﳛﺚ ﻋﻠﻰ ﺍﻟﻌﻤﻞ ﻟﻠﺪﻧﻴﺎ‪،‬‬
‫ﻭﺍﻵﺧﺮﺓ‪ .‬ﻭﻳﺮﺑﻂ ﺍﻟﻌﻤﻞ ﰲ ﺍﻟﺪﻧﻴﺎ ﺑﺎﻹﳝﺎﻥ‪ ،‬ﻭﳚﻌﻞ ﺗﺄﻣﻞ ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﻟﻜﻮﻥ‪ ،‬ﻭﺳﱪﻩ ﻷﻏﻮﺍﺭﻩ‪،‬‬
‫ﻭﺇﺣﺎﻃﺘﻪ ﺑﺄﺳﺮﺍﺭﻩ ﻣﻔﺘﺎﺣﺎ ﻟﻨﻴﻞ ﺧﲑ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺍﻵﺧﺮﺓ ﻣﻌﺎ‪ .‬ﻭﳍﺬﺍ ﻛﺎﻥ ﻣﻦ ﺃﺷﺪ ﻣﺎ ﻳﺰﻋﺠﻪ ﺍﻋﺘﻘﺎﺩ ﺑﻌﺾ‬
‫ﺍﳌﺴﻠﻤﲔ؛ ﺃﻥ ﺍﻹﳝﺎﻥ ﳏﺼﻮﺭ ﰲ ﺃﺩﺍﺀ ﳐﺘﻠﻒ ﺍﻟﻌﺒﺎﺩﺍﺕ‪ ،‬ﻭﺍﻟﺸﻌﺎﺋﺮ ﺭﺍﻓﻀﺎ ﻫﺬﺍ ﺍﻻﻋﺘﻘﺎﺩ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺘﺼﻮﺭ‪،‬‬
‫ﻭﻣﻦ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﱵ ﻧﻀﺤﺖ ﺑﺘﻌﺠﺒﻪ‪ ،‬ﻭﺍﺳﺘﻐﺮﺍﺑﻪ ﻗﻮﻟﻪ‪" :‬ﻭﺇﱐ ﻷﺳﺘﻐﺮﺏ ﺃﺣﻮﺍﻝ ﺍﻟﻨﺎﺱ ﻳﻨﺘﺴﺒﻮﻥ ﺇﱃ‬
‫ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻳﺪﻳﺮﻭﻥ ﻇﻬﺮﻫﻢ ﻟﻠﻜﻮﻥ‪ ،‬ﻓﻼ ﻳﺪﺭﺳﻮﻥ ﻟﻪ ﻗﺎﻧﻮﻧﺎ‪ ،‬ﻭﻻ ﻳﻜﺸﻔﻮﻥ ﻟﻪ ﺳﺮﺍ‪ .‬ﺃﻱ ﺇﳝﺎﻥ ﻫﺬﺍ؟‬
‫ﻭﺃﻱ ﺟﻬﻞ ﺑﻘﺼﺔ ﺍﳊﻴﺎﺓ‪ ،‬ﻭﻭﻇﻴﻔﺔ ﺁﺩﻡ‪ ،‬ﻭﺑﻨﻴﻪ ﰲ ﺭﺑﻮﻋﻬﺎ؟")‪.(555‬‬
‫ﻭﻫﻮ ﻳﺬﻫﺐ ﺇﱃ ﺍﳉﺰﻡ؛ ﺑﺄﻥ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻟﻦ ﳛﻘﻖ ﺃﻳﺔ ‪‬ﻀﺔ ﺣﻀﺎﺭﻳﺔ‪ ،‬ﻣﺎﺩﺍﻣﺖ ﻫﺬﻩ‬
‫ﺍﻷﻓﻜﺎﺭ ﺳﺎﺋﺪﺓ ﺑﲔ ﺃﺑﻨﺎﺋﻪ‪ ،‬ﻭﲡﺪ ﺑﻴﻨﻬﻢ ﺻﺪﻯ ﻗﻮﻳﺎ‪ .‬ﻭﻋﻠﻴﻪ ﺃﻥ ﳛﺎﺭﺏ ﻫﺬﻩ ﺍﻷﻓﻜﺎﺭ‪ ،‬ﻭﻫﺬﻩ‬
‫ﺍﻟﺘﺼﻮﺭﺍﺕ‪ ،‬ﻭﺃﻥ ﻳﺴﺘﺒﺪﳍﺎ ﺑﺈﻗﻨﺎﻋﻬﻢ؛ ﺃﻥ "ﻛﻞ ﻋﻠﻢ ﻳﻄﻮﻱ ﻣﺴﺎﻓﺔ ﻫﺬﺍ ﺍﻟﺘﺨﻠﻒ ﻫﻮ ﻣﻦ ﺃﺭﻛﺎﻥ ﺍﻟﺪﻳﻦ‪،‬‬
‫ﻭﻓﺮﺍﺋﺾ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺍﻟﻌﻴﻨﻴﺔ‪ ،‬ﻭﺍﻟﻜﻔﺎﺋﻴﺔ‪ ،‬ﻭﻫﻮ ﺃﻭﱃ ﻣﻦ ﻧﻮﺍﻓﻞ ﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﻭﻣﺴﺎﺋﻞ ﺍﳋﻼﻑ ﺍﻟﱵ ﺑﺮﻉ ﻓﻴﻬﺎ‬
‫ﺍﻟﻔﺎﺭﻏﻮﻥ‪ ،‬ﻭﺍﺷﺘﻐﻞ ‪‬ﺎ ﺍﳌﺘﻨﻄﻌﻮﻥ")‪ .(556‬ﻭﻫﺬﺍ ﺇﳕﺎ ﻳﺪﻝ ﻋﻠﻰ ﻣﺪﻯ ﺍﺭﺗﺒﺎﻁ‪ ،‬ﻭﺗﻜﺎﻣﻞ ﺍﻟﻌﻼﺝ ﺑﲔ‬
‫ﺍﳉﺒﻬﺘﲔ‪ ،‬ﻭﺃﻥ ﺍﳉﺒﻬﺔ ﺍﻷﻭﱃ ﺃﺳﺎﺱ‪ ،‬ﻭﻣﻬﺎﺩ ﻟﻠﺜﺎﻧﻴﺔ‪.‬‬
‫ﻭﺑﺘﺘﺒﻊ ﻃﺮﻳﻘﺔ ﲢﻠﻴﻞ ﺍﻟﻐﺰﺍﱄ ﻟﻌﻼﻗﺔ ﺍﳌﺴﻠﻤﲔ ﺑﺎﻟﺪﻧﻴﺎ‪ ،‬ﻭﻛﻴﻔﻴﺔ ﺗﺼﺤﻴﺤﻬﺎ‪ ،‬ﻭﺗﻮﺛﻴﻘﻬﺎ ﻣﻦ ﺟﺪﻳﺪ‬
‫ﻟﻠﺘﺨﻠﺺ ﻣﻦ ﺍﻷﺯﻣﺔ ﺍﳊﻀﺎﺭﻳﺔ ﺍﻟﻘﺎﺋﻤﺔ‪ ،‬ﺑﺪﺕ ﱄ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻛﺘﻨﻔﺖ ﲢﻠﻴﻞ ﺍﻟﻐﺰﺍﱄ‪ ،‬ﻭﻻﺯﻣﺖ‬
‫ﺟﻬﺪﻩ ﰲ ﻋﻼﺝ ﺍﻷﺯﻣﺔ‪ ،‬ﻭﻫﻲ‪:‬‬
‫) ‪ (554‬ﺳﺒﻖ اﻟﺘﻄﺮق إﻟﻴﻬﺎ ﻓﻲ اﻟﻔﺼﻞ اﻟﺜﺎﻧﻲ ﻣﻦ هﺬا اﻟﺒﺤﺚ‪ ،‬ﻣﺒﺤﺚ اﻷﺳﺒﺎب اﻟﺪاﺧﻠﻴﺔ‪.‬‬
‫) ‪ (555‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﻋﻠﻞ وأدوﻳﺔ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.09 :‬‬
‫) ‪ (556‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﺳﺮ ﺗﺄﺧﺮ اﻟﻌﺮب واﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.115 :‬‬
‫ﺃﻭﻻ‪ :‬ﺃﻥ ﺇﻋﺎﺩﺓ ﺍﻟﺼﻠﺔ ﺑﲔ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺍﻟﺪﻧﻴﺎ ﻫﻲ ﻧﺘﻴﺠﺔ ﺣﺘﻤﻴﺔ ﻟﺘﺼﺤﻴﺢ ﻭﻋﻴﻬﻢ ﺍﻟﺪﻳﲏ‪ ،‬ﻓﺈﻥ ﲣﻠﻴﺺ‬
‫ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺍﻟﻔﻬﻢ ﺍﻟﻨﺎﻗﺺ‪ ،‬ﺃﻭ ﺍﳌﺸﻮﻩ ﻟﻺﺳﻼﻡ‪ ،‬ﺳﻴﻤﻜﻨﻬﻢ ﻣﻦ ﻓﻬﻢ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺼﻮﺹ ﺍﳌﻌﺼﻮﻣﺔ‪،‬‬
‫ﺍﻟﱵ ﺗﺪﻋﻮﻫﻢ ﺇﱃ ﺗﺄﻣﻞ ﺍﻟﻜﻮﻥ‪ ،‬ﻭﺗﺪﺑﺮ ﺧﻠﻖ ﺍﷲ ‪ ، Ι‬ﻭﺗﺴﺨﲑ ﺍﻟﺪﻧﻴﺎ ﳋﺪﻣﺘﻬﻢ‪ ،‬ﻭﺗﻠﺒﻴﺔ ﺣﺎﺟﺎ‪‬ﻢ‬
‫ﺍﳌﺨﺘﻠﻔﺔ ﺩﻭﻥ ﻋﻨﺎﺀ‪ ،‬ﺃﻭ ﺷﻘﺎﺀ‪ .‬ﻭﻣﻌﲎ ﺫﻟﻚ؛ ﺃﻥ ﳒﺎﺡ ﺍﳋﻄﻮﺓ ﺍﻷﻭﱃ ﺳﻴﺆﺩﻱ ﺑﺪﺍﻫﺔ ﺇﱃ ﻭﻟﻮﺝ ﺍﳋﻄﻮﺓ‬
‫ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﺇﺫ ﻻ ﺗﻨﺎﻗﺾ ﺑﲔ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺍﻟﺪﻧﻴﺎ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﺃﻥ ﺍﳌﺴﻠﻤﲔ ﺣﲔ ﲣﻠﻔﻮﺍ‪ ،‬ﻭﺍﺑﺘﻌﺪﻭﺍ ﻋﻦ ﻗﻴﺎﺩﺓ ﺍﻟﺒﺸﺮﻳﺔ ﻓﺈﻥ ﻏﲑﻫﻢ ﺣﻘﻖ ﻣﻦ ﺍﻟﺮﻗﻲ‪ ،‬ﻭﺍﻻﺯﺩﻫﺎﺭ‬
‫ﻣﺎ ﻛﻔﻞ ﻟﻪ ﻏﺰﻭ ﺍﻟﻔﻀﺎﺀ‪ ،‬ﻭﻗﺪ ﻛﺸﻔﺖ ﺍﻷﻳﺎﻡ ﻋﻦ ﺷﺮﺥ ﻛﺒﲑ‪ ،‬ﻭﺑﻮﻥ ﺷﺎﺳﻊ ﺑﲔ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﻫﺆﻻﺀ‬
‫ﺍﻟﻘﺎﺩﺓ ﺍﳉﺪﺩ ﻟﻠﺤﻀﺎﺭﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ .‬ﳑﺎ ﻳﺆﻛﺪ ‪-‬ﻛﻤﺎ ﻳﺮﻯ ﺍﻟﻐﺰﺍﱄ‪ -‬ﺍﺳﺘﺤﺎﻟﺔ ﺗﻘﺪﻡ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﺇﻥ ﱂ‬
‫ﻳﺘﻌﻠﻤﻮﺍ ﻣﻨﻬﻢ‪ ،‬ﻭﻳﻘﺘﺒﺴﻮﺍ ﻋﻨﻬﻢ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﻭﺍﳌﻌﺎﺭﻑ؛ ﺃﻱ ﺃﻥ ﻋﻮﺩﺓ ﺍﳌﺴﻠﻤﲔ ﺇﱃ ﺍﻟﺪﻧﻴﺎ‬
‫ﻣﺸﺮﻭﻃﺔ ﺑﻄﺮﻳﻘﺔ ﺗﻌﺎﻣﻠﻬﻢ ﻣﻊ ﺍﻟﻐﺮﺏ ‪-‬ﺭﻭﺍﺩ ﺍﳊﻀﺎﺭﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﳊﺎﻟﻴﺔ‪.-‬‬
‫ﺛﺎﻟﺜﺎ‪ :‬ﺃﺷﺎﺭ ﺍﻟﻐﺰﺍﱄ ﺇﱃ ﺃﻥ ﺍﻷﻣﺮ ﺍﳌﺜﲑ ﻟﻠﺪﻫﺸﺔ ﻭﺍﳊﲑﺓ؛ ﻫﻮ ﺃﻥ ﺗﺘﺒﻊ ﺍﳌﺴﺎﺭ ﺍﳊﻀﺎﺭﻱ ﺍﳊﺎﱄ ﰲ ﻛﻼ‬
‫ﺍﳉﺎﻧﺒﲔ؛ ﻳﻜﺸﻒ ﻋﻦ ﺗﻌﺎﻟﻴﻢ‪ ،‬ﻭﻣﺒﺎﺩﺉ ﺇﺳﻼﻣﻴﺔ ﻣﻄﺒﻘﺔ ﻋﻨﺪ ﺍﻟﻐﺮﺏ‪ ،‬ﻭﻏﻴﺎﺏ ﺃﻭ ﲡﺎﻫﻞ ﳍﺬﻩ ﺍﳌﺒﺎﺩﺉ‬
‫ﻋﻨﺪ ﺍﳌﺴﻠﻤﲔ‪ .‬ﻭﻫﺬﺍ ﺗﺄﻛﻴﺪ ﻋﻠﻰ ﺃﻥ ﺍﻹﺳﻼﻡ؛ ﻫﻮ ﺍﻟﺪﻳﻦ ﺍﻟﻮﺣﻴﺪ ﺍﻟﻘﺎﺩﺭ ﻋﻠﻰ ﻗﻴﺎﺩﺓ ﺍﻟﺒﺸﺮﻳﺔ ﺇﱃ ﻃﺮﻳﻖ‬
‫ﺍﻟﺮﺷﺎﺩ ﺇﻥ ﰎ ﺍﻟﻌﻤﻞ ﺑﻪ‪ ،‬ﻭﺃﻥ ﺍﳌﺴﻠﻤﲔ ﱂ ﻳﺘﺨﻠﻔﻮﺍ ﺇﻻ ﻻﺑﺘﻌﺎﺩﻫﻢ ﻋﻨﻪ‪ ،‬ﻭﺗﺮﻛﻬﻢ ﺍﻟﻌﻤﻞ ﺑﻪ‪ ،‬ﻭﺍﻻﺣﺘﻜﺎﻡ‬
‫ﺇﱃ ﺃﻭﺍﻣﺮﻩ‪ ،‬ﻭﻧﻮﺍﻫﻴﻪ‪.‬‬
‫ﺭﺍﺑﻌﺎ‪ :‬ﻳﺮﺳﻢ ﺍﻟﻐﺰﺍﱄ ﻟﻠﻤﺴﻠﻤﲔ ﻃﺮﻳﻘﺎ ﻻﻧﻄﻼﻗﻬﻢ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﻣﻦ ﺟﺪﻳﺪ‪ ،‬ﻭﻳﺒﲔ ﳍﻢ ﻣﺴﺎﺭ ﻋﻮﺩ‪‬ﻢ‬
‫ﺇﱃ ﻓﻬﻤﻬﺎ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻣﻦ ﺧﻼﻝ ﻗﺎﻋﺪﺗﲔ ﺍﺛﻨﺘﲔ ﳘﺎ‪:‬‬
‫‪ -1‬ﻋﻠﻴﻬﻢ ﺃﻥ ﻳﺴﺘﺤﻀﺮﻭﺍ ﻭﻻﺀﻫﻢ ﻟﻺﺳﻼﻡ ﺍﻟﺬﻱ ﺻﺤﺢ ﻭﻋﻴﻬﻢ ﺑﻪ‪ ،‬ﻭﺣﺴﻦ ﻓﻘﻬﻬﻢ ﻟﻪ ﰲ ﻛﻞ‬
‫ﺍﻷﻋﻤﺎﻝ ﺍﻟﱵ ﻳﻘﻮﻣﻮﻥ ‪‬ﺎ‪ ،‬ﻭﳐﺘﻠﻒ ﺍﻟﺘﺤﺪﻳﺎﺕ ﺍﻟﱵ ﳚﺎ‪‬ﻮ‪‬ﺎ‪.‬‬
‫‪ -2‬ﳚﺐ ﻋﻠﻴﻬﻢ ﺃﻥ ﻳﺴﺘﻴﻘﻨﻮﺍ ﺿﺮﻭﺭﺓ ﺗﻌﺎﻣﻠﻬﻢ ﻣﻊ ﺍﳊﻀﺎﺭﺓ ﺍﻟﻐﺮﺑﻴﺔ ﺍﳊﺪﻳﺜﺔ‪ ،‬ﺑﻌﺪ ﺃﻥ ﻳﻘﺘﻨﻌﻮﺍ ﺑﺄ‪‬ﺎ‬
‫ﲢﻤﻞ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻹﳚﺎﺑﻴﺎﺕ ﺍﻟﱵ ﻻ ﺑﺪ ﻣﻦ ﺍﻻﻧﺘﻔﺎﻉ ﻣﻨﻬﺎ‪ .‬ﻓﻼ ﺿﲑ ﺃﻥ ﻳﺘﻠﻘﻮﺍ‪ ،‬ﻭﻳﻘﺘﺒﺴﻮﺍ ﻋﻨﻬﺎ ﻣﺎ ﺩﺍﻡ‬
‫ﻛﻞ ﺫﻟﻚ ﳏﺎﻃﺎ ﺑﻮﻻﺋﻬﻢ ﻟﻺﺳﻼﻡ‪ ،‬ﻭﻣﺘﺤﺮﻛﺎ ﰲ ﺩﺍﺋﺮﺓ ﻣﻦ ﺍﻟﺸﺮﻭﻁ ﺍﳌﺮﺍﻋﻴﺔ ﳊﺎﺟﺎ‪‬ﻢ‪ ،‬ﻭﺍﳌﺘﻤﺎﺷﻴﺔ ﻣﻊ‬
‫ﺩﻳﻨﻬﻢ ﺩﻭﻥ ﺃﻥ ﺗﻌﺎﺭﺿﻪ‪ ،‬ﺃﻭ ‪‬ﺪﻣﻪ‪.‬‬
‫‪‬ﺬﻩ ﺍﻟﺘﻮﺟﻴﻬﺎﺕ ﻳﺪﻋﻮ ﺍﻟﻐﺰﺍﱄ ﻛﺎﻓﺔ ﺍﳌﺴﻠﻤﲔ ﺇﱃ ﻣﺒﺎﺷﺮﺓ ﺳﻌﻴﻬﻢ‪ ،‬ﻭﻋﻤﻠﻬﻢ ﰲ ﳐﺘﻠﻒ‬
‫ﺟﻮﺍﻧﺐ ﺍﳊﻴﺎﺓ‪ ،‬ﻭﺗﺮﻛﻴﺰ ﺟﻬﻮﺩﻫﻢ ﻋﻠﻰ ﺩﺭﺍﺳﺔ ﺍﳊﻀﺎﺭﺓ ﺍﳊﺪﻳﺜﺔ ﺍﻟﱵ ﺗﻘﻮﺩ ﺍﻟﻌﺎﱂ ﺍﻟﻴﻮﻡ‪ ،‬ﺑﻐﻴﺔ ﺍﻻﻧﺘﻔﺎﻉ‬
‫ﻣﻦ ﺧﲑﺍ‪‬ﺎ‪ ،‬ﻭﺗﻔﺎﺩﻱ ﺳﻠﺒﻴﺎ‪‬ﺎ‪ ،‬ﻋﻠﻰ ﺃﻣﻞ ﺧﻼﻓﺘﻬﺎ ﺑﻌﺪ ﺍ‪‬ﻴﺎﺭﻫﺎ ﺍﻟﺬﻱ ﻫﻮ ﺁﺕ ﻻ ﳏﺎﻟﺔ‪ ،‬ﻣﻬﻤﺎ ﺑﺪﺕ‬
‫ﻗﻮ‪‬ﺎ‪ ،‬ﻭﻇﻬﺮﺕ ﺷﺪ‪‬ﺎ‪ .‬ﻭﻫﻮ ﻣﺎ ﺳﻴﺘﻄﺮﻕ ﻟﻪ ﻫﺬﺍ ﺍﳌﺒﺤﺚ ‪-‬ﺇﻥ ﺷﺎﺀ ﺍﷲ‪ -‬ﻣﻦ ﺧﻼﻝ ﺭﺻﺪ ﲢﻠﻴﻞ‬
‫ﺍﻟﻐﺰﺍﱄ ﻟﻜﻴﻔﻴﺔ ﺗﻌﺎﻣﻞ ﺍﳌﺴﻠﻤﲔ ﻣﻊ ﺍﳊﻀﺎﺭﺓ ﺍﳊﺪﻳﺜﺔ‪ ،‬ﻭﺍﳌﻮﺯﻉ ﻋﻠﻰ ﳕﻄﲔ ﻣﻦ ﺍﻟﺘﻌﺎﻣﻞ؛ ﺃﻭﳍﻤﺎ ﺍﳊﺬﺭ‬
‫ﻣﻦ ﺳﻠﺒﻴﺎ‪‬ﺎ‪ ،‬ﻭﺷﺮﻭﺭﻫﺎ‪ ،‬ﻭﺍﻵﺧﺮ ﻫﻮ ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻦ ﺇﳚﺎﺑﻴﺎ‪‬ﺎ‪ ،‬ﻭﺍﻻﻧﺘﻔﺎﻉ ﻣﻦ ﺧﲑﺍ‪‬ﺎ‪ .‬ﺃﻣﺎ ﲡﺎﻫﻠﻬﺎ‬
‫ﺍﻟﺘﺎﻡ‪ ،‬ﻭﺍﳌﻀﻲ ﺑﻌﻴﺪﺍ ﻋﻨﻬﺎ ﻓﻬﻮ ﺍﻟﺘﻘﻮﻗﻊ ﺍﻟﺬﻱ ﻟﻦ ﳛﻘﻖ ﺍﳌﺴﻠﻤﻮﻥ ﻣﻦ ﻭﺭﺍﺋﻪ ﻃﺎﺋﻼ‪ ،‬ﻭﻟﻦ ﻳﻨﺎﻟﻮﺍ ﻣﻦ‬
‫ﺧﻼﻟﻪ ﺗﻔﻮﻗﺎ‪ ،‬ﺃﻭ ﺗﻘﺪﻣﺎ‪.‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ‪ :‬ﺳﻠﺒﻴﺎﺕ ﺍﳊﻀﺎﺭﺓ ﺍﳊﺪﻳﺜﺔ‬
‫ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺇﳊﺎﺡ ﺍﻟﻐﺰﺍﱄ ﻋﻠﻰ ﺿﺮﻭﺭﺓ ﺩﺭﺍﺳﺔ ﺍﳊﻀﺎﺭﺓ ﺍﳊﺪﻳﺜﺔ‪ ،‬ﻭﺍﻻﻧﺘﻔﺎﻉ ﻣﻨﻬﺎ‪ ،‬ﺇﻻ ﺃﻥ‬
‫ﺇﳊﺎﺣﻪ ﱂ ﻳﻜﻦ ﻣﻄﻠﻘﺎ ﺑﻞ ﺇﻧﻪ ﻛﺎﻥ ﻣﻘﻴﺪﺍ ﺑﺸﺮﻭﻁ‪ ،‬ﻭﳏﺎﻃﺎ ﺑﻀﻮﺍﺑﻂ ﺗﺴﻤﺢ ﺑﺎﻻﺳﺘﻔﺎﺩﺓ‪ ،‬ﺃﻭ ﺍﻻﺳﺘﺒﻌﺎﺩ‬
‫ﺟﺎﻧﺒﺎ ﺣﺴﺐ ﻣﻘﺘﻀﻴﺎﺕ ﺍﳊﺎﻝ‪ .‬ﻭﺍﳌﻼﺣﻆ ﻋﻠﻰ ﻓﻜﺮ ﺍﻟﻐﺰﺍﱄ ﺣﻴﺎﻝ ﺍﳊﻀﺎﺭﺓ ﺍﳊﺪﻳﺜﺔ؛ ﻫﻮ ﺃﻧﻪ ﻳﻨﻈﺮ‬
‫ﺇﻟﻴﻬﺎ "ﻛﻤﺎ ﻳﻨﻈﺮ ﺇﱃ ﻛﻞ ﺍﻟﻘﻀﺎﻳﺎ ﻣﻦ ﻣﻨﻄﻠﻖ ﻗﺮﺁﱐ ﻣﻀﺒﻮﻁ‪ ،‬ﻓﲑﻯ ﺃﻥ ﺍﳉﺎﻧﺐ ﺍﻹﻧﺴﺎﱐ‪ ،‬ﻭﺍﻷﺧﻼﻗﻲ‬
‫ﻣﻦ ﺍﻟﻐﺮﺏ ﻫﻮ ﺍﳌﺮﻓﻮﺽ‪ ،‬ﺫﻟﻚ ﺃﻧﻪ ﻳﺴﺘﻐﻞ ﻗﻮﺗﻪ ﺍﳌﺎﺩﻳﺔ‪ ،‬ﻭﺍﻟﻌﻠﻤﻴﺔ ﰲ ﻧﺸﺮ ﺍﻷﺑﺎﻃﻴﻞ ﺣﻮﻝ ﺍﻹﺳﻼﻡ‪،‬‬
‫ﻓﺎﻟﻐﺮﺏ "ﺍﳌﺴﻠﺢ ﻣﻦ ﻗﻤﺔ ﺭﺃﺳﻪ ﺇﱃ ﺃﲬﺺ ﻗﺪﻣﻪ‪ ،‬ﺍﻟﻐﺮﺏ ﺍﻟﺬﻱ ﳚﺮ ﻭﺭﺍﺀﻩ ﺃﻟﻮﻓﺎ ﻣﻦ ﺍﻷﻣﻢ ﺍﳌﺄﺳﻮﺭﺓ‪،‬‬
‫ﻭﺍﻟﺪﻭﻝ ﺍﳌﻘﻬﻮﺭﺓ ﺑﻌﺪﻣﺎ ﻛﺴﺮ ﺷﻮﻛﺘﻬﺎ ﺑﻘﻮﺗﻪ ﺍﻟﺒﺎﻃﺸﺔ‪ ،‬ﺍﻟﻐﺮﺏ ﺍﻟﺬﻱ ﺭﺳﻢ ﺍﻟﺼﻠﺒﺎﻥ ﺭﻣﺰ ﺍﻟﺘﻀﺤﻴﺔ‬
‫ﻋﻠﻰ ﺭﺍﻳﺎﺕ ﺗﻈﻠﻞ ﺟﻴﻮﺷﺎ ﺍﺷﺘﻐﻠﺖ ﺑﺎﻟﺴﻠﺐ‪ ،‬ﻭﺍﻟﻨﻬﺐ‪ ،‬ﻭﺍﻧﻄﻠﻘﺖ ﰲ ﻣﺸﺎﺭﻕ ﺍﻷﺭﺽ‪ ،‬ﻭﻣﻐﺎﺭ‪‬ﺎ ﺗﺜﲑ‬
‫ﺍﻟﺮﻋﺐ ﻭﺍﻟﻔﺰﻉ‪ .‬ﻫﺬﺍ ﺍﻟﻐﺮﺏ ﺍﻟﻌﻨﻴﺪ ﺍﻟﺬﻱ ﻳﻨﺸﺮ ﲝﻮﺛﺎ ﻋﻠﻤﻴﺔ ﻧﺰﻳﻬﺔ )!( ﻹﺛﺒﺎﺕ؛ ﺃﻥ ﺍﻹﺳﻼﻡ ﻗﺎﻡ ﻋﻠﻰ‬
‫ﺍﻟﺴﻴﻒ")‪.(558)"(557‬‬
‫ﻭﺍﻟﻐﺰﺍﱄ ﺇﳕﺎ ﻳﻠﻔﺖ ﺍﻧﺘﺒﺎﻩ ﺍﳌﺴﻠﻤﲔ ﺇﱃ ﺣﻘﻴﻘﺔ ﺍﻟﻨﻮﺍﻳﺎ ﺍﻟﱵ ﲢﺮﻙ ﺍﻟﻐﺮﺏ‪ ،‬ﻭﲢﺪﺩ ﻣﻮﻗﻔﻬﻢ ﻣﻦ‬
‫ﺍﳌﺴﻠﻤﲔ‪ .‬ﻓﺈﻥ ﺣﻘﺪﻫﻢ ﺍﻟﺬﻱ ﱂ ﻳﺘﻮﻗﻒ ﺃﺑﺪﺍ‪ ،‬ﻭﱂ ﻳﺘﻮﺍﻥ ﻋﻦ ﲡﺪﻳﺪ ﺃﺳﺎﻟﻴﺒﻪ‪ ،‬ﻭﺻﻮﺭﻩ ﻛﻲ ﻻ ﻳﻨﻜﺸﻒ‬
‫ﺃﻣﺎﻡ ﺍﻟﻌﻴﺎﻥ‪ ،‬ﳉﺄ ﺇﱃ ﺍﳊﻀﺎﺭﺓ ﺍﳊﺪﻳﺜﺔ ﻓﺎﲣﺬﻫﺎ ﺳﻼﺣﺎ ﻟﻪ‪ ،‬ﺩﻋﻢ ﺑﻪ ﺟﺒﻬﺘﻪ‪ ،‬ﻭﻗﻮﻯ ﺑﻪ ﺷﺄﻓﺘﻪ ﻭﻫﻮ‬
‫ﻳﻬﺎﺟﻢ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪.‬‬
‫ﻭﻛﺸﻔﺎ ﻣﻨﻪ ﻟﺴﺒﺐ ﺧﻄﻮﺭﺓ ﻫﺬﻩ ﺍﳊﻀﺎﺭﺓ ‪-‬ﺳﻴﻤﺎ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ‪ -‬ﺑﲔ ﺍﻟﻐﺰﺍﱄ؛ ﺃ‪‬ﺎ ﺗﻌﻮﺩ ﺇﱃ‬
‫ﺍﺑﺘﻌﺎﺩ ﻫﺬﻩ ﺍﳊﻀﺎﺭﺓ ﻋﻦ ﺍﷲ ‪ ،Ι‬ﺑﻞ ﻭﺣﺮﺻﻬﺎ ﻋﻠﻰ ﺻﺮﻑ ﺍﻟﻨﺎﺱ ﲨﻴﻌﺎ‪ ،‬ﻭﺇﺑﻌﺎﺩﻫﻢ ﻋﻦ ﺍﷲ ‪ ، Ι‬ﻭﻋﻦ‬
‫ﺍﻟﺘﻔﻜﲑ ﻓﻴﻪ‪ ،‬ﺃﻭ ﻟﻘﺎﺋﻪ ﰲ ﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ‪ ،‬ﻓﻬﻲ ﻛﻤﺎ ﻋﱪ ﻋﻨﻬﺎ ﺍﻟﻐﺰﺍﱄ ﺑﻘﻮﻟﻪ‪" :‬ﺗﻌﺮﻑ ﺍﳋﻠﻖ‪ ،‬ﻭﻻ ﺗﻌﺮﻑ‬
‫ﺍﳋﺎﻟﻖ‪ ،‬ﺗﻌﺮﻑ ﺍﻟﻴﻮﻡ‪ ،‬ﻭﻻ ﺗﻌﺮﻑ ﺍﻟﻐﺪ‪ ،‬ﻭﻗـﺪ ﺷﺒﻬﺘﻬﺎ "ﺑﺄﰊ ﺍﳍﻮﻝ" ﺍﻟﺘﻤﺜﺎﻝ ﺍﻟﻘﺎﺑﻊ ﻋﻨﺪ ﺍﻷﻫﺮﺍﻡ ﰲ‬
‫ﻣﺼﺮ‪ ،‬ﻟﻪ ﻭﺟﻪ ﺇﻧﺴﺎﻥ‪ ،‬ﻭﺟﺴﻢ ﺣﻴﻮﺍﻥ! ﻛﺬﻟﻚ ﻫﺬﻩ ﺍﳊﻀﺎﺭﺓ ﳍﺎ ﻋﻘﻞ ﺇﻧﺴﺎﻥ‪ ،‬ﻭﻏﺮﺍﺋﺰ‬
‫) ‪ (557‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻹﺳﻼم واﻻﺳﺘﺒﺪاد اﻟﺴﻴﺎﺳﻲ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.128 :‬‬
‫) ‪ (558‬رﻣﻀﺎن ﺧﻤﻴﺲ اﻟﻐﺮﻳﺐ‪ :‬ﻣﺤﺎور اﻟﻤﺸﺮوع اﻟﻔﻜﺮي ﻟﺪى اﻟﺸﻴﺦ اﻟﻐﺰاﻟﻲ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ص‪.233 :‬‬
‫ﺣﻴﻮﺍﻥ!")‪ .(559‬ﻭﻫﻜﺬﺍ ﺍﲣﺬﺕ ﺍﳊﻀﺎﺭﺓ ﺍﳊﺪﻳﺜﺔ ﺩﻳﺪ‪‬ﺎ ﰲ ﺍﳊﻴﺎﺓ ﺑﺈﻳﺜﺎﺭ ﺍﻟﻌﻤﻞ ﻟﻠﺪﻧﻴﺎ‪ ،‬ﻭﺇﳘﺎﻝ ﺍﻵﺧﺮﺓ‪.‬‬
‫ﻭﺭﻏﻢ ﺃ‪‬ﺎ ﳒﺤﺖ ﻛﺜﲑﺍ ﰲ ﺑﻠﻮﻍ ﺩﺭﺟﺎﺕ ﺭﻓﻴﻌﺔ ﻣﻦ ﺍﻟﺘﻘﺪﻡ ﺍﻟﻌﻠﻤﻲ‪ ،‬ﻭﺍﻟﺘﻄﻮﺭ ﺍﳌﺎﺩﻱ؛ ﺇﻻ ﺃ‪‬ﺎ ﻓﺸﻠﺖ‬
‫ﻓﺸﻼ ﺫﺭﻳﻌﺎ ﻋﻨﺪﻣﺎ "ﺣﻮﻟﺖ ﺍﻟﺒﺸﺮ ﺇﱃ ﻋﺒﻴﺪ ﻟﻠﺘﺮﺍﺏ‪ ،‬ﻭﺟﻌﻠﺖ ﲨﺎﻫﲑ ﻏﻔﲑﺓ ﲢﻴﺎ ﻟﻴﻮﻣﻬﺎ‪ ،‬ﻭﺗﺬﻫﻞ ﻋﻦ‬
‫ﺁﺧﺮ‪‬ﺎ‪ ،‬ﻭﺗﻜﺪﺡ ﳌﺂﺭ‪‬ﺎ ﺍﻟﻘﺮﻳﺒﺔ‪ ،‬ﻭﻻ ﺗﻔﻜﺮ ﺗﻔﻜﲑﺍ ﺟﺎﺩﺍ ﰲ ﻣﺮﺿﺎﺓ ﺍﷲ ﻭﺍﻟﻌﻤﻞ ﻟﻪ‪ ،‬ﻭﻗﺪ ﻃﻮﻋﺖ‬
‫ﺍﻟﺘﻘﺪﻡ ﺍﻟﻌﻠﻤﻲ ﳋﺪﻣﺔ ﺃﺧﺲ ﺍﻟﻐﺮﺍﺋﺰ‪ ،‬ﻭﻫﻴﺄﺕ ﺍﻟﻌﺎﱂ ﳊﺮﻭﺏ ﻣﺘﻼﺣﻘﺔ")‪.(560‬‬
‫ﻭﻣﻦ ﻫﻨﺎ ﺑﺎﻟﺬﺍﺕ ﺗﱪﺯ ﺣﻘﻴﻘﺔ ﺍﻟﺘﺤﺪﻳﺎﺕ ﺍﻟﱵ ﲣﻠﻘﻬﺎ ﻫﺬﻩ ﺍﳊﻀﺎﺭﺓ ﺃﻣﺎﻡ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪،‬‬
‫ﻓﻬﻲ ﺍﻟﱵ ﲢﺎﺭﺏ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺗﺮﻓﺾ ﺍﻟﻌﻘﻴﺪﺓ ﲤﺜﻞ ﺍﻟﻌﺪﻭ ﺍﻟﻠﺪﻭﺩ ﻟﻺﺳﻼﻡ؛ ﺍﻟﺪﻳﻦ ﺍﻟﺬﻱ ﻣﺎ ﻗﺎﻡ ﺇﻻ ﻋﻠﻰ‬
‫ﺃﺳﺎﺱ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻭﻣﺎ ﺣﺮﺹ ﺇﻻ ﻋﻠﻰ ﺗﻮﺛﻴﻖ ﺍﻟﺼﻼﺕ ﺑﲔ ﺍﷲ ‪ Ι‬ﻭﻋﺒﺎﺩﻩ‪ ،‬ﻭﺭﺑﻂ ﺍﻟﻌﻤﻞ ﰲ ﺍﻟﺪﻧﻴﺎ‬
‫ﺑﺎﻟﻌﻤﻞ ﻟﻶﺧﺮﺓ‪ ،‬ﰒ ﻗﺮﻧﻪ ﲨﻴﻌﺎ ﲟﺮﺿﺎﺗﻪ ‪-‬ﺟﻞ ﻭﻋﻼ‪.-‬‬
‫ﻭﺍﳉﺪﻳﺮ ﺑﺎﻟﺬﻛﺮ؛ ﺃﻥ ﺍﻟﻐﺰﺍﱄ ﱂ ﻳﺮﻓﺾ ﺍﳊﻀﺎﺭﺓ ﺍﻟﻐﺮﺑﻴﺔ ﰲ ﺟﺎﻧﺒﻬﺎ ﺍﻹﻧﺴﺎﱐ‪ ،‬ﻭﺍﻷﺧﻼﻗﻲ ﺇﻻ‬
‫ﻋﻨﺪﻣﺎ ﻭﻗﻒ ﻋﻠﻰ ﻭﺍﻗﻌﻬﺎ ﺍﻟﻴﻮﻣﻲ‪ ،‬ﻭﳐﺘﻠﻒ ﺍﳌﻼﺑﺴﺎﺕ ﺍﻟﱵ ﺗﻜﺘﻨﻒ ﺍﳊﻴﺎﺓ ﰲ ﻇﻠﻬﺎ‪ .‬ﻭﻣﻦ ﲨﻠﺔ‬
‫ﺍﻟﺴﻠﺒﻴﺎﺕ ﺍﻟﱵ ﳚﺐ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﺃﻥ ﳛﺬﺭﻭﺍ ﻣﻨﻬﺎ؛ ﻫﻲ ﺍﺑﺘﻌﺎﺩ ﻫﺬﻩ ﺍﳊﻀﺎﺭﺓ ﻋﻦ ﺍﷲ ‪ ، Ι‬ﻭﺇﻋﻼ‪‬ﺎ‬
‫ﺍﳌﻌﺼﻴﺔ ﻟﻪ‪ .‬ﻭﻗﺪ ﻛﺎﻧﺖ ﻧﺘﺎﺋﺞ ﺫﻟﻚ ﻭﺧﻴﻤﺔ‪ ،‬ﻭﺑﺎﻟﻐﺔ ﺍﻟﺴﻮﺀ‪ .‬ﻭﳑﺎ ﺫﻛﺮﻩ ﺍﻟﻐﺰﺍﱄ‪ ،‬ﻭﻫﻮ ﻳﺼﻒ ﺃﺣﻮﺍﻝ‬
‫ﺍﻟﻨﺎﺱ ﰲ ﻛﻨﻔﻬﺎ ﻗﻮﻟﻪ‪" :‬ﲡﺎﻫﻞ ﺍﻟﻨﺎﺱ ﺭﺳﺎﻟﺘﻬﻢ‪ ،‬ﻭﻧﺴﻮﺍ ﺭ‪‬ﻢ‪ ،‬ﻭﺷﺮﻋﻮﺍ ﻷﻧﻔﺴﻬﻢ‪ ،‬ﻓﻤﺎﺫﺍ ﻛﺴﺒﻮﺍ؟‬
‫ﻛﺴﺒﻮﺍ ﺃﺯﻣﺎﺕ ﺍﳉﻮﻉ ﻭﺍﳋﻮﻑ! ﺇﻥ ﺍﻟﺴﺎﺳﺔ ﺃﺟﻬﺪﻭﺍ ﺫﻛﺎﺀﻫﻢ ﰲ ﺍﻟﺸﺮﻕ ﻭﺍﻟﻐﺮﺏ ﺣﱴ ﺩﺭﺕ ﺍﻷﺭﺽ‬
‫ﺍﻟﺴﻤﻦ ﻭﺍﻟﻌﺴﻞ‪ ،‬ﰒ ﲨﺪﻭﺍ ﺫﻟﻚ ﺍﳋﲑ ﻛﻠﻪ ﰲ ﺃﺳﻠﺤﺔ ﺍﻟﺪﻣﺎﺭ ﺍﻟﺸﺎﻣﻞ‪ ،‬ﻭﺑﻘﻴﺖ ﺍﻷﻣﻢ ﺗﻠﻬﺚ ﻭﺭﺍﺀ‬
‫ﺍﻟﻀﺮﻭﺭﺍﺕ ﺍﳌﻀﻨﻴﺔ‪ ،‬ﺃﻻ ﻣﺎ ﺃﺷﺄﻡ ﺍﻟﻌﺼﻴﺎﻥ‪ ،‬ﻭﺃﻗﻞ ﺟﺪﻭﺍﻩ ﻣﻬﻤﺎ ﺻﺎﺣﺒﻪ ﻣﻦ ﺫﻛﺎﺀ ﻭﺣﻀﺎﺭﺓ! ﺇﻥ ﻧﺼﻒ‬
‫ﺍﳉﻬﺪ ﰲ ﲢﺼﻴﻞ ﺍﻷﻗﻮﺍﺕ ﻟﻮ ﺑﺬﻝ ﰲ ﺍﻷﺩﺏ ﻣﻊ ﺍﷲ‪ ،‬ﻭﺍﺑﺘﻐﺎﺀ ﺭﺿﺎﻩ‪ ،‬ﻟﻜﺴﺐ ﺍﻟﻨﺎﺱ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺍﻵﺧﺮﺓ‬
‫ﻣﻌﺎ")‪.(561‬‬
‫ﻟﻴﺲ ﻫﺬﺍ ﻓﺤﺴﺐ! ﺑﻞ ﺇﻥ ﻫﺬﻩ ﺍﳊﻀﺎﺭﺓ "ﻫﻮﻧﺖ ﺟﺮﳝﺔ ﺍﻟﺰﻧﺎ‪ ،‬ﻭﻳﺴﺮﺕ ﺍﻟﻠﻘﺎﺀ ﺑﲔ ﺍﻟﺬﻛﺮ‬
‫ﻭﺍﻷﻧﺜﻰ‪ ،‬ﻭﻋﺪﺕ ﺫﻟﻚ ﺍﺳﺘﺠﺎﺑﺔ ﻋﺎﺩﻳﺔ ﻟﻨﺪﺍﺀ ﺍﻟﻐﺮﻳﺰﺓ ﺍﳉﻨﺴﻴﺔ ﺍﳌﻠﺤﺎﺡ")‪ ،(562‬ﻓﻘﻀﺖ ﺑﺬﻟﻚ ﻋﻠﻰ‬
‫ﻛﺜﲑ ﻣﻦ ﺍﳌﺒﺎﺩﺉ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﻟﺮﻓﻴﻌﺔ‪ ،‬ﻭﺍﻷﺧﻼﻕ ﺍﻟﻜﺮﳝﺔ‪ ،‬ﻭﻓﺘﺤﺖ ﺍﻷﺑﻮﺍﺏ ﻻﻧﺘﺸﺎﺭ ﺍﻟﺮﺫﺍﺋﻞ‪ ،‬ﻭﺷﻴﻮﻉ‬
‫ﺍﳌﺒﺎﺫﻝ‪ .‬ﺃﻣﺎ ﺍﺳﺘﺤﻀﺎﺭ ﺭﻗﺎﺑﺔ ﺍﷲ ‪ ،Ι‬ﻭﺧﺸﻴﺘﻪ ﻓﺄﻣﺮ ﻣﺴﺘﺒﻌﺪ‪ ،‬ﺑﻞ ﺇﻧﻪ ﺭﺟﻌﻲ‪ ،‬ﻭﺩﻻﻟﺔ ﻋﻠﻰ ﺍﻟﺘﺨﻠﻒ‪،‬‬
‫ﻭﺍﻻﳓﻄﺎﻁ‪.‬‬
‫) ‪ (559‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬آﻨﻮز ﻣﻦ اﻟﺴﻨﺔ‪) ،‬اﻟﻘﺎهﺮة‪ ،‬ﻧﻬﻀﺔ ﻣﺼﺮ‪ ،‬ط‪2001 ،03 :‬م( ص‪.09 :‬‬
‫) ‪ (560‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﻣﺴﺘﻘﺒﻞ اﻹﺳﻼم ﺧﺎرج أرﺿﻪ آﻴﻒ ﻧﻔﻜﺮ ﻓﻴﻪ؟‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.05 :‬‬
‫) ‪ (561‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﻓﻦ اﻟﺬآﺮ واﻟﺪﻋﺎء ﻋﻨﺪ ﺧﺎﺗﻢ اﻷﻧﺒﻴﺎء‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.06 :‬‬
‫) ‪ (562‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻹﺳﻼم ﻓﻲ وﺟﻪ اﻟﺰﺣﻒ اﻷﺣﻤﺮ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.33 :‬‬
‫ﻟﻴﺴﺖ ﻫﺬﻩ ﺍﳌﻈﺎﻫﺮ ﺇﻻ ﺟﺰﺀﺍ ﺻﻐﲑﺍ ﻣﻦ ﺍﻷﺧﻄﺎﺭ ﺍﻟﱵ ﲰﺤﺖ ﺍﳊﻀﺎﺭﺓ ﺍﻟﻐﺮﺑﻴﺔ ﺍﳊﺪﻳﺜﺔ‬
‫ﺑﻨﺸﺄ‪‬ﺎ‪ ،‬ﻭﻭﻓﺮﺕ ﳍﺎ ﻛﻞ ﺍﻟﻈﺮﻭﻑ ﻟﻠﻨﻤﻮ‪ ،‬ﻭﺍﻻﺳﺘﻤﺮﺍﺭ‪ .‬ﻓﻘﻀﺖ ﺑﺬﻟﻚ ﻋﻠﻰ ﻛﺜﲑ ﻣﻦ ﺍﳌﺒﺎﺩﺉ‪،‬‬
‫ﻭﺍﻷﺧﻼﻕ ﰲ ﺍﻟﻨﻔﻮﺱ؛ ﺣﱴ ﺃ‪‬ﺎ ﺃﺳﻬﻤﺖ ‪-‬ﻛﻤﺎ ﻳﺮﻯ ﺍﻟﻐﺰﺍﱄ‪ -‬ﰲ ﻧﺸﺄﺓ ﺍﻻﺧﺘﻼﻻﺕ‪ ،‬ﻭﺍﻻﺿﻄﺮﺍﺑﺎﺕ‬
‫ﺍﻟﻨﻔﺴﻴﺔ‪ ،‬ﻭﺍﻟﺴﻠﻮﻛﻴﺔ‪ .‬ﺇﺫ ﺃﻥ ﺍﻹﻏﺮﺍﻕ ﰲ ﺍﻟﺸﻬﻮﺍﺕ‪ ،‬ﻭﺍﳌﺎﺩﻳﺎﺕ‪ ،‬ﻭﳐﺘﻠﻒ ﺍﻟﺮﻓﺎﻫﻴﺎﺕ ﺍﻟﱵ ﻻ ﺗﻘﻔﻬﺎ‬
‫ﺣﺪﻭﺩ؛ ﺳﺎﻫﻢ ﰲ ﺣﺒﺲ ﺍﻟﻜﺜﲑﻳﻦ ﺿﻤﻦ ﺩﺍﺋﺮﺓ ﺇﺷﺒﺎﻉ ﺍﻟﺸﻬﻮﺍﺕ ﺍﻟﱵ ﻻ ﺗﻨﺘﻬﻲ‪ ،‬ﻛﻤﺎ ﺃﻥ "ﺍﺿﻄﺮﺍﺏ‬
‫ﺍﻷﻋﺼﺎﺏ ﺍﻟﺬﻱ ﻗﺎﺭﻥ ﺍﳊﻀﺎﺭﺓ ﺍﳊﺪﻳﺜﺔ ﻳﻌﻮﺩ ﺇﱃ ﺍﻟﺒﻌﺪ ﻋﻦ ﺍﻟﻄﺒﻴﻌﺔ")‪ ،(563‬ﺑﻌﺪ ﺃﻥ ﺳﻠﺒﺖ ﺍﳌﺪﻥ ‪-‬‬
‫ﺑﺸﱴ ﻣﻨﺠﺰﺍ‪‬ﺎ‪ ،‬ﻭﻭﺳﺎﺋﻠﻬﺎ ﺍﳊﻀﺎﺭﻳﺔ ﺍﻟﱪﺍﻗﺔ‪ -‬ﺍﻧﺘﺒﺎﻩ ﺍﻟﻜﻞ‪ ،‬ﻭﺻﺮﻓﺘﻬﻢ ﻋﻦ ﺍﻟﺘﻔﻜﲑ ﰲ ﺍﻟﻌﻮﺩﺓ ﺇﱃ ﺟﻮ‬
‫ﺍﻟﺘﺄﻣﻞ‪ ،‬ﻭﺍﻟﺘﻔﻜﺮ‪ ،‬ﻭﺍﻻﺳﺘﻐﺮﺍﻕ‪.‬‬
‫ﺇﻥ ﺍﳊﻀﺎﺭﺓ ﺍﻟﻐﺮﺑﻴﺔ ﺍﻟﱵ ﻳﺮﻓﻀﻬﺎ ﺍﻟﻐﺰﺍﱄ؛ ﻫﻲ ﺗﻠﻚ ﺍﳊﻀﺎﺭﺓ ﺍﻟﱵ ﺳﺎﻧﺪﺕ ﺍﻟﻐﺰﻭ ﺍﻟﻌﺴﻜﺮﻱ‪،‬‬
‫ﻭﻫﻮ ﳚﻬﺰ ﻋﻠﻰ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﻳﺴﺘﻌﺒﺪ ﺷﻌﻮﺑﻪ‪ ،‬ﻭﻫﻲ ﺑﻌﺪ ﺭﺣﻴﻞ ﺍﻟﻐﺰﻭ ﺍﻟﻌﺴﻜﺮﻱ ﻋﺎﺩﺕ ﻣﺮﺓ‬
‫ﺃﺧﺮﻯ ﻣﻊ ﺍﻟﻐﺰﻭ ﺍﻟﺜﻘﺎﰲ ﲤﺪﻩ ﺑﺄﺣﺪﺙ ﻭﺳﺎﺋﻞ ﺍﻹﻋﻼﻡ‪ ،‬ﻭﺗﺪﻋﻤﻪ ﺑﺄﺭﻗﻰ ﺍﻟﻄﺮﻕ‪ ،‬ﻭﺍﻟﺴﺒﻞ ﺍﻟﱵ ﺗﺴﺎﻋﺪﻩ‬
‫ﻋﻠﻰ ﲢﻘﻴﻖ ﺃﻫﺪﺍﻓﻪ ﺑﺄﻗﻞ ﻭﻗﺖ ﳑﻜﻦ‪ .‬ﻭﳍﺬﺍ ﺣﺬﺭ ﺍﻟﻐﺰﺍﱄ ﻛﺎﻓﺔ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺍﻻﻓﺘﺘﺎﻥ ‪‬ﺬﻩ ﺍﳊﻀﺎﺭﺓ؛‬
‫ﻷ‪‬ﺎ ﻣﻬﻤﺎ ﺑﻠﻐﺖ ﻣﻦ ﺗﻘﺪﻡ ﻭﺗﻄﻮﺭ‪ ،‬ﻓﺈﻥ ﺣﻘﺪﻫﺎ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ﺑﺎﻕ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻳﻮﺟﺐ ﻋﻠﻴﻬﻢ ﺍﻟﺘﺮﻳﺚ‬
‫ﰲ ﻛﻞ ﺧﻄﻮﺓ ﻳﺘﻘﺪﻣﻮﻥ ‪‬ﺎ ﺇﻟﻴﻬﺎ‪.‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﱐ‪ :‬ﺇﳚﺎﺑﻴﺎﺕ ﺍﳊﻀﺎﺭﺓ ﺍﳊﺪﻳﺜﺔ‬
‫ﺇﻥ ﻣﻮﻗﻒ ﺍﻟﻐﺰﺍﱄ ﺇﺯﺍﺀ ﺍﳊﻀﺎﺭﺓ ﺍﳊﺪﻳﺜﺔ ‪-‬ﻛﻤﺎ ﺳﺒﻖ ﺫﻛﺮﻩ‪ -‬ﻳﺄﺧﺬ ﺗﺒﺎﻳﻨﺎ ﺑﲔ ﺍﻟﺮﻓﺾ‪،‬‬
‫ﻭﺍﻟﻘﺒﻮﻝ‪ ،‬ﻭﺍﳉﺎﻧﺐ ﺍﳌﻘﺒﻮﻝ ﻋﻨﺪﻩ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﺮﻯ ﺍﻷﺧﺬ ﺑﻪ ﺿﺮﻭﺭﺓ‪ ،‬ﻭﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻨﻪ ﻭﺍﺟﺒﺎ؛ ﻫﻮ ﺍﳉﺎﻧﺐ‬
‫ﺍﻟﻌﻠﻤﻲ ﻭﺍﳌﻌﺮﰲ‪ ،‬ﻫﺬﺍ ﺍﻟﺬﻱ ﳝﺜﻞ ﳐﺘﻠﻒ ﺍﻟﺪﺭﺍﺳﺎﺕ‪ ،‬ﻭﺍﻷﲝﺎﺙ‪ ،‬ﻭﺍﻻﻛﺘﺸﺎﻓﺎﺕ ﺍﻟﱵ ﺣﻘﻘﺖ ﺩﺭﺟﺔ‬
‫ﻛﺒﲑﺓ ﻣﻦ ﺍﻟﺘﻘﺪﻡ‪ ،‬ﻭﺍﻻﺯﺩﻫﺎﺭ ﻋﻨﺪ ﺍﻟﻐﺮﺏ‪ ،‬ﻭﺑﻠﻐﺖ ﺁﻓﺎﻗﺎ ﺑﻌﻴﺪﺓ‪.‬‬
‫ﻭﺍﻟﻐﺰﺍﱄ ﻻ ﻳﺮﻯ ﺃﻱ ﻣﺎﻧﻊ ﳛﻮﻝ ﺩﻭﻥ ﺍﻧﺘﻔﺎﻉ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺍﻟﻐﺮﺏ ﰲ ﻫﺬﻩ ﺍﳌﻴﺎﺩﻳﻦ ﻗﺎﺋﻼ‪" :‬ﺃﻣﺎ‬
‫ﺻﻠﺘﻨﺎ ﺑﺎﻟﺪﻧﻴﺎ ﻓﻴﺠﺐ ﺃﻥ ﺗﺘﺴﻊ ﺩﺍﺋﺮ‪‬ﺎ ﺇﱃ ﺃﺑﻌﺪ ﺍﳊﺪﻭﺩ‪ ،‬ﻭﺃﻥ ‪‬ﺠﺮ ﺃﺧﻄﺎﺀﻧﺎ ﺇﱃ ﺻﻮﺍﺏ ﻏﲑﻧﺎ‪ ،‬ﻭﺃﻻ‬
‫ﻧﺴﺘﺤﻲ ﻣﻦ ﺍﻟﺘﻌﻠﻢ ﻭﺍﻻﻗﺘﺒﺎﺱ‪ ،‬ﻭﺃﻥ ﳓﺚ ﺍﳋﻄﻰ ﺇﱃ ﺍﻷﺣﺴﻦ ﺣﻴﺚ ﻛﺎﻥ ﰲ ﺷﺮﻕ‪ ،‬ﺃﻭ ﻏﺮﺏ")‪.(564‬‬
‫ﻓﺎﻟﻐﺰﺍﱄ ﻳﺮﻯ ﺃﻥ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﰲ ﺳﺒﻴﻞ ﺇﻋﻼﺀ ﻛﻠﻤﺔ ﺍﷲ ‪ ,Ι‬ﻭﲢﻘﻴﻖ ﺍﻟﻨﻬﻀﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻻ ﺑﺪ ﺃﻥ‬
‫ﻳﻨﺘﻔﻌﻮﺍ ﺑﻜﻞ ﺍﻟﺘﺠﺎﺭﺏ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﻟﻨﺎﻓﻌﺔ‪ ،‬ﺩﻭﻥ ﺃﻥ ﻳﻬﺘﻤﻮﺍ ﲟﺼﺪﺭﻫﺎ ﺃﻭ ﻣﻮﻃﻨﻬﺎ‪ ،‬ﻭﻫﻮ ﺑﺬﻟﻚ ﻳﺘﻔﻖ ﻣﻊ‬
‫ﺷﻜﻴﺐ ﺃﺭﺳﻼﻥ؛ ﺍﻟﺬﻱ ﺳﺒﻘﻪ ﺑﺎﻟﻘﻮﻝ‪" :‬ﺇﻥ ﺍﻟﺬﻳﻦ ﻳﻔﻬﻤﻮﻥ ﺍﻹﺳﻼﻡ ﺣﻖ ﺍﻟﻔﻬﻢ ﻳﺮﺣﺒﻮﻥ ﺑﻜﻞ ﺟﺪﻳﺪ‬
‫) ‪ (563‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﻓﻘﻪ اﻟﺴﻴﺮة‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.50 :‬‬
‫) ‪ (564‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻟﻐﺰو اﻟﺜﻘﺎﻓﻲ ﻳﻤﺘﺪ ﻓﻲ ﻓﺮاﻏﻨﺎ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.156 :‬‬
‫ﻻ ﻳﻌﺎﺭﺽ ﺍﻟﻌﻘﻴﺪﺓ‪ ،‬ﻭﻻ ﲣﺸﻰ ﻣﻨﻪ ﻣﻔﺴﺪﺓ‪ .‬ﻭﻻ ﺃﻇﻦ ﺷﻴﺌﺎ ﻳﻔﻴﺪ ﺍﺠﻤﻟﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ ﻳﻜﻮﻥ ﳐﺎﻟﻔﺎ ﻟﻠﺪﻳﻦ‬
‫ﺍﳌﺒﲏ ﻋﻠﻰ ﺇﺳﻌﺎﺩ ﺍﻟﻌﺒﺎﺩ")‪.(565‬‬
‫ﺇﻥ ﺍﻟﻐﺰﺍﱄ ﺍﻟﺬﻱ ﺃﻋﺠﺐ ﻛﺜﲑﺍ ﲟﺎ ﺣﻘﻘﺘﻪ ﺍﳊﻀﺎﺭﺓ ﺍﻟﻐﺮﺑﻴﺔ ﻣﻦ ﺗﻘﺪﻡ ﻭﺍﺯﺩﻫﺎﺭ‪ ،‬ﺇﳕﺎ ﻛﺎﻥ ﳏﻞ‬
‫ﺇﻋﺠﺎﺑﻪ ﺍﻷﻛﱪ ﰲ ﻗﺮ‪‬ﺎ ﺇﱃ ﻓﻄﺮﺓ ﺍﷲ‪ ,‬ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﺍﺑﺘﻌﺪ ﺍﳌﺴﻠﻤﻮﻥ ﻋﻨﻬﺎ‪ ،‬ﺣﲔ ﺍﻧﻜﻤﺶ ﺍﻟﺪﻳﻦ ﰲ‬
‫ﻧﻔﻮﺳﻬﻢ‪ ،‬ﻭﺍﺧﺘﻞ ﻣﻌﻨﺎﻩ ﰲ ﺃﺫﻫﺎ‪‬ﻢ‪ .‬ﻭﳍﺬﺍ ﺩﻋﺎ ﺍﻟﻐﺰﺍﱄ ﻛﺎﻓﺔ ﺍﳌﺴﻠﻤﲔ ﺇﱃ ﺿﺮﻭﺭﺓ ﺍﻟﻌﻤﻞ‪،‬‬
‫ﻭﺍﻻﻛﺘﺸﺎﻑ ﻟﺘﺤﻘﻴﻖ ﺍﳌﻌﲎ ﺍﻷﺻﻴﻞ ﻟﻠﺘﺪﻳﻦ ﻣﺆﻛﺪﺍ ﳍﻢ؛ ﺑﺄﻥ "ﺩﺭﺍﺳﺔ ﺍﻟﻌﻠﻮﻡ ﺍﳊﺪﻳﺜﺔ ﻭﺍﺟﺐ ﺇﺳﻼﻣﻲ‬
‫ﺃﻭﻝ‪ ،‬ﻭﺃﻥ ﺃﻱ ﻋﻘﻞ ﻧﻈﻴﻒ ﻳﺪﺭﻙ ﺃﻥ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ ﺍﻣﺘﺪﺍﺩ ﳏﺘﻮﻡ ﳊﺪﻳﺚ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻋﻦ ﺍﻟﻜﻮﻥ‪،‬‬
‫ﻭﺃﻥ ﻧﺘﺎﺋﺞ ﺍﳉﻬﻮﺩ ﺍﻟﻌﻘﻠﻴﺔ ﺍﻟﺬﻛﻴﺔ ﺩﻋﻢ ﻟﻺﳝﺎﻥ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﺩﻣﻎ ﻟﻺﳊﺎﺩ")‪.(566‬‬
‫ﻭﺍﻟﻐﺰﺍﱄ ﺑﺬﻟﻚ ﻣﺎﺽ ﺇﱃ ﺗﺼﺤﻴﺢ ﺍﻟﻔﻬﻢ ﺍﳋﺎﻃﺊ ﻟﻠﻤﺴﻠﻤﲔ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﺮﻯ ﺃﻥ ﺍﻟﻌﻤﻞ ﳚﺐ ﺃﻥ‬
‫ﻳﻜﺮﺱ ﻟﻶﺧﺮﺓ‪ ،‬ﺃﻣﺎ ﺍﻟﺪﻧﻴﺎ ﻓﻼ ﻓﺎﺋﺪﺓ ﻣﻨﻬﺎ‪ ،‬ﺃﻭ ﺍﻟﺬﻱ ﻳﺮﻯ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺍﻟﻜﺸﻮﻑ ﻣﻌﺎﺩﻳﺔ ﻟﻠﺪﻳﻦ‪ .‬ﻣﺒﻴﻨﺎ ﳍﻢ؛‬
‫ﺃﻥ ﺍﳊﻘﻴﻘﺔ ﻋﻠﻰ ﺧﻼﻑ ﺫﻟﻚ‪ ،‬ﻭﺃﻥ "ﺍﻟﻘﺼﻮﺭ ﰲ ﻓﻬﻢ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺍﻟﻐﺮﺑﺔ ﻋﻠﻰ ﺳﻄﺢ ﺍﻷﺭﺽ‪ ،‬ﻭﺍﻟﻌﺠﺰ‬
‫ﻋﻦ ﺍﻣﺘﻼﻙ ﺯﻣﺎﻡ ﺍﳊﻴﺎﺓ‪ ،‬ﻓﻬﺬﺍ ﻛﻠﻪ ﻻ ﻳﺪﻝ ﻋﻠﻰ ﺗﻘﻮﻯ‪ ،‬ﺑﻞ ﻳﺪﻝ ﻋﻠﻰ ﻃﻔﻮﻟﺔ ﻓﻜﺮﻳﺔ ﻳﻀﺎﺭ ‪‬ﺎ ﺍﻟﺪﻳﻦ‪،‬‬
‫ﻭﺗﻨﻜﺲ ‪‬ﺎ ﺃﻟﻮﻳﺘﻪ‪ ،‬ﻭﺗﺘﻘﻬﻘﺮ ‪‬ﺎ ﺗﻌﺎﻟﻴﻤﻪ")‪ ،(567‬ﻭﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ‪-‬ﺇﻥ ﻫﻢ ﺃﺭﺍﺩﻭﺍ ﺧﺪﻣﺔ ﺩﻳﻨﻬﻢ‬
‫ﻭﺍﺳﺘﻌﺎﺩﺓ ﳎﺪﻫﻢ ﻭﻋﺰ‪‬ﻢ‪ -‬ﺃﻥ ﻳﻬﺘﻤﻮﺍ ﺑﺎﻟﻌﻠﻮﻡ‪ ،‬ﻭﺍﳌﻌﺎﺭﻑ‪ ،‬ﻭﺃﻥ ﻳﺴﺘﻔﻴﺪﻭﺍ ﻣﻦ ﺧﱪﺓ ﺍﻟﻐﺮﺏ‪ ،‬ﻭﺳﺒﻘﻪ‬
‫ﺍﻟﺮﺍﺋﺪ ﰲ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﳌﻮﺍﻃﻦ‪ ،‬ﻭﺍﺠﻤﻟﺎﻻﺕ‪.‬‬
‫ﻭﻏﲑ ﺑﻌﻴﺪ ﻋﻦ ﺿﺮﻭﺭﺓ ﺍﺳﺘﻔﺎﺩﺓ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺍﳊﻀﺎﺭﺓ ﺍﻟﻐﺮﺑﻴﺔ‪ ،‬ﺗﺄﰐ ﺭﻏﺒﺔ ﺍﳌﺴﻠﻤﲔ ﰲ‬
‫ﺍﻟﺘﺨﻠﺺ ﻣﻦ ﺍﻷﺯﻣﺔ ﺍﳊﻀﺎﺭﻳﺔ ﺍﳌﻌﻘﺪﺓ ﺍﻟﱵ ﳛﻴﻮﻥ ﰲ ﻇﻠﻬﺎ‪ ،‬ﻭﺍﻟﻌﻮﺩﺓ ﺇﱃ ﻗﻴﺎﺩﺓ ﺍﻟﻌﺎﱂ ﺃﲨﻊ‪ ،‬ﺣﻴﺚ ﻳﺮﻯ‬
‫ﺍﻟﻐﺰﺍﱄ؛ ﺃﻥ ﻫﺬﺍ ﺍﻷﻣﺮ ﻟﻴﺲ ﺑﺎﳌﺴﺘﺤﻴﻞ‪ ،‬ﻭﻟﻜﻨﻪ ‪-‬ﰲ ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ‪ -‬ﻳﺴﺘﻠﺰﻡ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺷﺮﻃﲔ ﻻ‬
‫ﺑﺪ ﳍﻢ ﻣﻨﻬﻤﺎ‪ ،‬ﻭﻫﺬﺍﻥ ﺍﻟﺸﺮﻃﺎﻥ ﳘﺎ‪:‬‬
‫ﺃﻭﻻ‪ :‬ﺃﻥ ﳛﺮﺯ ﺍﳌﺴﻠﻤﻮﻥ ﺗﻘﺪﻣﺎ ﻋﻠﻤﻴﺎ‪ ،‬ﻣﺜﻞ ﺃﻭ ﺃﻭﺳﻊ ﻣﻦ ﺗﻘﺪﻡ ﺍﳊﻀﺎﺭﺓ ﺍﳊﺪﻳﺜﺔ ﺑﺸﻘﻴﻬﺎ ‪-‬ﺍﻟﻐﺮﰊ‪،‬‬
‫ﻭﺍﻟﺸﺮﻗﻲ‪.-‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﺃﻥ ﻳﻀﻢ ﺍﳌﺴﻠﻤﻮﻥ ﺇﱃ ﻫﺬﺍ ﺍﻟﺘﻘﺪﻡ ﺍﻟﻌﻠﻤﻲ ﺗﻘﺪﻣﺎ ﺧﻠﻘﻴﺎ ﳚﻌﻞ ﺗﻔﻮﻗﻬﻢ ﺍﳊﻀﺎﺭﻱ ﰲ ﺧﺪﻣﺔ‬
‫ﻣﺒﺎﺩﺋﻬﻢ‪ ،‬ﻭﻣﺜﻠﻬﻢ ﺍﻟﻌﻠﻴﺎ)‪.(568‬‬
‫) ‪ (565‬ﺷﻜﻴﺐ أرﺳﻼن‪ :‬ﻟﻤﺎذا ﺗﺄﺧﺮ اﻟﻤﺴﻠﻤﻮن وﻟﻤﺎذا ﺗﻘﺪم ﻏﻴﺮهﻢ‪) ،‬اﻟﺠﺰاﺋﺮ‪ ،‬ﻣﻮﻓﻢ ﻟﻠﻨﺸﺮ‪ ،‬د‪.‬ط‪1990 ،‬م( ص‪.112 :‬‬
‫) ‪ (566‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﻋﻠﻞ وأدوﻳﺔ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.84 :‬‬
‫) ‪ (567‬اﻟﻤﺼﺪر اﻟﺴﺎﺑﻖ‪ ،‬ص‪.196 :‬‬
‫) ‪ (568‬أﻧﻈﺮ‪ :‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻟﻐﺰو اﻟﺜﻘﺎﻓﻲ ﻳﻤﺘﺪ ﻓﻲ ﻓﺮاﻏﻨﺎ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.140 :‬‬
‫ﻭﻟﻜﻲ ﻳﺘﻤﻜﻦ ﺍﳌﺴﻠﻤﻮﻥ ﻣﻦ ﲢﻘﻴﻖ ﺍﻟﺸﺮﻁ ﺍﻷﻭﻝ‪ ،‬ﻓﺈﻥ ﺍﻟﻐﺰﺍﱄ ﻳﻘﺘﺮﺡ ﺇﻧﺸﺎﺀ ﺟﻬﺎﺯ ﻣﺰﺩﻭﺝ‬
‫ﺍﻟﻨﺸﺎﻁ‪ ،‬ﺗﻜﻮﻥ ﻣﻬﻤﺘﻪ ﲤﻜﲔ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺍﻟﺘﻌﺮﻑ ﻋﻠﻰ ﻏﲑﻫﻢ؛ ﻷﻥ ﺍﳉﻬﻞ ‪‬ﻢ ﺧﻄﲑ ‪-‬ﻋﻠﻰ‬
‫ﻭﺟﻮﺩﻫﻢ‪ ،‬ﻭﻣﺂﳍﻢ‪ -‬ﻭﻳﻜﻮﻥ ﻋﻤﻞ ﻫﺬﺍ ﺍﳉﻬﺎﺯ ﻣﻮﺯﻋﺎ ﻋﻠﻰ ﺍﻟﻨﺸﺎﻃﲔ ﺍﻵﺗﻴﲔ)‪:(569‬‬
‫‪ -1‬ﺍﻟﻨﺸﺎﻁ ﺍﻷﻭﻝ‪ :‬ﻭﻫﻮ ﺧﺎﺭﺟﻲ ﻳﻘﻮﻡ ﻋﻠﻰ ﺍﻷﺳﺲ ﺍﻵﺗﻴﺔ‪:‬‬
‫ﺃ‪ -‬ﺳﱪ ﺍﻻﺭﺗﻘﺎﺀ ﺍﻟﺜﻘﺎﰲ‪ ،‬ﻭﺍﻹﺣﺎﻃﺔ ﺑﺎﻵﻣﺎﺩ ﺍﻟﱵ ﺑﻠﻐﻬﺎ ﻏﲑﻧﺎ ﺣﱴ ﻧﻌﺮﻑ ﻣﻦ ﳔﺎﻃﺐ؟ ﻭﻣﺎﺫﺍ ﻧﻘﻮﻝ؟‬
‫ﺏ‪ -‬ﺇﺩﺭﺍﻙ ﺍﳌﺴﺘﻮﻯ ﺍﻟﻌﻤﺮﺍﱐ‪ ،‬ﻭﺍﻟﺼﻨﺎﻋﻲ‪ ،‬ﻭﺍﳊﻀﺎﺭﻱ ﺍﻟﺬﻱ ﻳﺴﻮﺩ ﺍﻟﻌﺎﱂ ﻣﻦ ﺣﻮﻟﻨﺎ؛ ﻓﺈﻥ ﻣﻦ ﺍﳍﺰﻝ‬
‫ﺃﻥ ﺗﻌﺮﺽ ﺍﻹﺳﻼﻡ ﺃﻣﻢ ﻣﺘﺨﻠﻔﺔ‪ ،‬ﻳﻨﻈﺮ ﺇﻟﻴﻬﺎ ﻏﲑﻫﺎ ﺷﺰﺭﺍ‪ ،‬ﻭﻻ ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﺗﺴﺎﻧﺪ ﺣﻘﻬﺎ ﺑﺪﻋﺎﺋﻢ‬
‫ﻣﺎﺩﻳﺔ‪ ،‬ﺃﻭ ﻋﻠﻤﻴﺔ‪.‬‬
‫ﺝ‪ -‬ﺩﺭﺍﺳﺔ ﺍﻟﺘﻴﺎﺭﺍﺕ ﺍﻟﺴﻴﺎﺳﻴﺔ‪ ،‬ﻭﺍﻟﻘﻮﻯ ﺍﻟﻌﺴﻜﺮﻳﺔ ﺍﻟﱵ ﺣﻈﻲ ‪‬ﺎ ﻏﲑ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺗﻘﺪﻳﺮ ﻣﺎ ﻧﻘﺪﻣﻪ‬
‫ﻟﻸﺩﻳﺎﻥ‪ ،‬ﻭﺍﳌﺬﺍﻫﺐ ﺍﻷﺧﺮﻯ ﻣﻦ ﺩﻋﻢ‪ ،‬ﻭﻭﺿﻊ ﺫﻟﻚ ﲢﺖ ﺃﻧﻈﺎﺭ ﺍﳌﺴﺆﻭﻟﲔ‪.‬‬
‫‪ -2‬ﺍﻟﻨﺸﺎﻁ ﺍﻟﺜﺎﱐ‪ :‬ﻭﻫﻮ ﺩﺍﺧﻠﻲ ﻳﺘﺤﺮﻙ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﻫﻮ ﻳﻘﻮﻡ ﻋﻠﻰ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻷﺳﺲ‬
‫ﺍﻟﱵ ﺗﻜﻔﻞ ﺗﺼﺤﻴﺢ ﺍﻟﻮﻋﻲ ﺍﻟﺪﻳﲏ ﻟﻠﻤﺴﻠﻤﲔ‪ ،‬ﻭﻗﺪ ﺳﺒﻖ ﺍﻟﺘﻄﺮﻕ ﺇﻟﻴﻬﺎ ﰲ ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ ﻣﻦ ﻫﺬﺍ‬
‫ﺍﻟﻔﺼﻞ‪.‬‬
‫ﻓﺈﺫﺍ ﳒﺢ ﺍﳌﺴﻠﻤﻮﻥ ﰲ ﺇﻧﺸﺎﺀ ﻫﺬﺍ ﺍﳉﻬﺎﺯ‪ ،‬ﻭﲤﻜﻨﻮﺍ ﻣﻦ ﺍﻟﺘﺰﻭﺩ ﺑﻘﺴﻂ ﻭﺍﻓﺮ ﻣﻦ ﺍﳌﻌﻠﻮﻣﺎﺕ ﻋﻦ‬
‫ﻏﲑﻫﻢ‪ ،‬ﺃﺻﺒﺤﺖ ﺍﳋﻄﻮﺓ ﺍﳌﻮﺍﻟﻴﺔ ﺃﻣﺎﻣﻬﻢ؛ ﻫﻲ ﺍﻻﺣﺘﻜﺎﻙ ﺍﻟﻔﻌﻠﻲ ﺑﺎﳊﻀﺎﺭﺓ ﺍﻟﻐﺮﺑﻴﺔ‪ ،‬ﻭﻣﺒﺎﺷﺮﺓ ﻋﻤﻠﻴﺔ‬
‫ﺍﻟﺘﻌﻠﻢ ﻣﻨﻬﺎ‪ ،‬ﻭﺍﻻﻗﺘﺒﺎﺱ ﻋﻨﻬﺎ‪ .‬ﺇﻻ ﺃﻥ ﻫﺬﺍ ﺍﻟﺘﻌﻠﻢ‪ ،‬ﻭﻫﺬﺍ ﺍﻻﻗﺘﺒﺎﺱ ‪-‬ﻛﻤﺎ ﻳﺒﲔ ﺍﻟﻐﺰﺍﱄ‪ -‬ﳚﺐ ﺃﻥ ﺗﻘﻴﺪﻩ‬
‫ﺷﺮﻭﻁ‪ ،‬ﻭﺗﻀﺒﻄﻪ ﻗﻴﻮﺩ ﻟﺘﺠﻨﺐ ﺍﳌﺼﺎﺩﻣﺔ ﻣﻊ ﺗﻌﺎﻟﻴﻢ ﺍﻹﺳﻼﻡ؛ ﺍﻟﱵ ﺗﻘﻮﻡ ﻋﻠﻴﻬﺎ ﺣﻴﺎﺓ ﺍﳌﺴﻠﻤﲔ ﺑﺮﻣﺘﻬﺎ‪.‬‬
‫ﻭﻗﺪ ﺃﺛﺒﺖ ﺍﻟﻐﺰﺍﱄ ﺃﺭﺑﻌﺔ ﺷﺮﻭﻁ ﻛﺎﻥ ﻗﺪ ﺫﻛﺮﻫﺎ ﻗﺒﻠﻪ ﺧﻠﺪﻭﻥ ﲪﺎﺩﺓ‪ ،‬ﻭﺭﺃﻯ ﳒﺎﻋﺘﻬﺎ‪ ،‬ﻭﻭﺟﻮﺏ‬
‫ﺍﻻﻟﺘﺰﺍﻡ ‪‬ﺎ‪ .‬ﻭﻫﺬﻩ ﺍﻟﺸﺮﻭﻁ ﺗﺘﻤﺜﻞ ﻓﻴﻤﺎ ﻳﺄﰐ)‪:(570‬‬
‫ﺃﻭﻻ‪ :‬ﳚﺐ ﺃﻥ ﻳﺘﻢ ﺍﻻﻗﺘﺒﺎﺱ ﺑﺸﻜﻞ ﺇﺭﺍﺩﻱ ﻭﺍﻉ‪ ،‬ﻭﻋﻦ ﻃﺮﻳﻖ ﺍﻻﻧﺘﻘﺎﺀ ﳌﺎ ﻳﻼﺋﻤﻨﺎ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﺃﻥ ﻳﺘﻢ ﺍﻻﻗﺘﺒﺎﺱ ﳌﺼﻠﺤﺔ ﺍﳌﻘﺘﺒﺲ‪ ،‬ﻻ ﻟﺘﺮﺳﻴﺦ ﻗﺪﻡ ﺍﳌﻘﺘﺒﺲ ﻋﻨﻪ‪ ،‬ﻭﲤﻜﻴﻨﻪ ﻣﻦ ﺃﻋﻨﺎﻗﻨﺎ‪.‬‬
‫ﺛﺎﻟﺜﺎ‪ :‬ﺃﻥ ﻳﻘﻊ ﺫﻟﻚ ﻋﻠﻰ ﺟﺮﻋﺎﺕ ﻣﺘﺮﺍﺧﻴﺔ‪ ،‬ﻭﻧﻈﺎﻡ ﺭﺗﻴﺐ ﻳﻴﺴﺮ ﺍﻟﻨﻔﻊ‪ ،‬ﻭﳝﻨﻊ ﺍﻷﺯﻣﺎﺕ‪ ،‬ﻭﺍﻻﺧﺘﻨﺎﻗﺎﺕ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﻋﻘﺪ ﺍﻟﻨﻘﺺ ﺍﻟﱵ ﻗﺪ ﺗﻌﺘﺮﻱ ﺍﳌﻘﺘﺒﺴﲔ‪.‬‬
‫ﺭﺍﺑﻌﺎ‪ :‬ﻻ ﺑﺄﺱ ﻣﻦ ﻣﺮﺍﺟﻌﺔ ﻣﺎ ﻗﻠﻨﺎ‪ ،‬ﻭﻣﺎ ﺃﻓﺪﻧﺎ‪ ،‬ﻭﺃﻥ ﳓﺴﺐ ﻣﺪﻯ ﺍﻟﺮﺑﺢ‪ ،‬ﻭﺍﳋﺴﺎﺭﺓ ﰲ ﻫﺬﺍ ﺍﻟﺘﻼﻗﻲ‬
‫ﺍﳊﻀﺎﺭﻱ‪ ،‬ﻭﺫﻟﻚ ﻋﻠﻰ ﺿﻮﺀ ﻣﺎ ﻧﻘﺪﺱ ﻣﻦ ﻛﺘﺎﺏ ﺭﺑﻨﺎ‪ ،‬ﻭﺳﻨﺔ ﻧﺒﻴﻨﺎ‪.‬‬
‫) ‪ (569‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﺗﺮاﺛﻨﺎ اﻟﻔﻜﺮي ﻓﻲ ﻣﻴﺰان اﻟﺸﺮع واﻟﻌﻘﻞ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.38-37 :‬‬
‫) ‪ (570‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻟﻐﺰو اﻟﺜﻘﺎﻓﻲ ﻳﻤﺘﺪ ﻓﻲ ﻓﺮاﻏﻨﺎ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.159-158 :‬‬
‫ﻭﻟﻌﻞ ﺍﻟﻐﺰﺍﱄ ﻗﺪ ﺃﻭﺟﺰ ﺷﺮﻭﻁ ﺍﻻﻗﺘﺒﺎﺱ ﻫﺬﻩ ﰲ ﻗﻮﻟﻪ‪" :‬ﺍﻻﻗﺘﺒﺎﺱ ﻣﻦ ﺍﻟﻐﺮﺏ ﻻ ﻳﻘﺒﻞ ﺑﺘﺎﺗﺎ ﺇﺫﺍ‬
‫ﺧﺎﻟﻒ ﻧﺼﺎ ﰲ ﻛﺘﺎﺏ‪ ،‬ﺃﻭ ﺳﻨﺔ")‪ .(571‬ﻟﻴﺠﺴﺪ ﺑﺬﻟﻚ ﻣﺪﻯ ﺍﺭﺗﺒﺎﻁ ﺍﻟﻌﻼﺝ ﰲ ﻛﻼ ﺍﳉﺒﻬﺘﲔ؛ ﺟﺒﻬﺔ‬
‫ﺗﺼﺤﻴﺢ ﺍﻟﻮﻋﻲ ﺍﻟﺪﻳﲏ‪ ،‬ﻭﺟﺒﻬﺔ ﺇﻋﺎﺩﺓ ﺍﻟﺼﻠﺔ ﺑﺎﻟﺪﻧﻴﺎ‪ ،‬ﻭﺃﻥ ﺃﺳﺎﺱ ﳒﺎﺡ ﺍﻟﻨﻬﻀﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﺮﻫﻮﻥ‬
‫ﰲ ﻛﻞ ﻣﺴﺘﻮﻳﺎﺗﻪ‪ -‬ﺑﺎﻻﻟﺘﺰﺍﻡ ﺍﻟﺘﺎﻡ ﺑﺘﻌﺎﻟﻴﻢ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻋﺪﻡ ﺍﻟﺘﻌﺎﺭﺽ ﻣﻌﻬﺎ‪.‬‬‫ﺑﻌﺪ ﻫﺬﻩ ﺍﻟﻨﻈﺮﺓ ﺍﳌﻮﺟﺰﺓ ﻋﻠﻰ ﺍﳋﻄﺔ ﺍﻟﱵ ﻭﺿﻌﻬﺎ ﺍﻟﻐﺰﺍﱄ ﺑﻐﻴﺔ ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻦ ﺇﳚﺎﺑﻴﺎﺕ‬
‫ﺍﳊﻀﺎﺭﺓ ﺍﳊﺪﻳﺜﺔ‪ ،‬ﺍﺭﺗﺄﻳﺖ ﺇﻳﺮﺍﺩ ﺑﻌﺾ ﺍﺠﻤﻟﺎﻻﺕ ﺍﻟﱵ ﻗﺮﺭ ﺍﻟﻐﺰﺍﱄ ﺿﺮﻭﺭﺓ ﺍﻻﻗﺘﺒﺎﺱ ﻣﻨﻬﺎ‪ ،‬ﻭﻧﻘﻞ ﲡﺎﺭ‪‬ﺎ‬
‫ﺇﱃ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ‪-‬ﻭﻓﻖ ﺍﻟﺸﺮﻭﻁ ﺍﶈﺪﺩﺓ ﳍﺎ‪ -‬ﻭﻣﻦ ﺑﻴﻨﻬﺎ ﻣﺎ ﻳﺄﰐ‪:‬‬
‫ﺃﻭﻻ‪ -‬ﰲ ﺍﺠﻤﻟﺎﻝ ﺍﻟﺴﻴﺎﺳﻲ‪:‬‬
‫ﻳﺮﻯ ﺍﻟﻐﺰﺍﱄ ﺃﻥ ﺍﻟﻐﺮﺏ ﺗﻔﻮﻕ ﻋﻠﻴﻨﺎ ﻛﺜﲑﺍ ﰲ ﳎﺎﻝ ﺍﻟﺴﻴﺎﺳﺔ‪ ،‬ﻭﺍﳊﻜﻢ‪ ،‬ﻭﳒﺢ ﰲ ﲢﻘﻴﻖ‬
‫ﺍﻻﺳﺘﻘﺮﺍﺭ ﺍﻟﺴﻴﺎﺳﻲ‪ ،‬ﻭﺇﺭﺳﺎﺀ ﻣﺒﺎﺩﺉ ﺍﳊﺮﻳﺔ‪ ،‬ﻭﺍﻟﺪﳝﻮﻗﺮﺍﻃﻴﺔ‪ ،‬ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻋﺠﺰ ﺍﳌﺴﻠﻤﻮﻥ ﻋﻦ ﺭﺩﻡ‬
‫ﺍﻟﻔﺠﻮﺓ ﺍﻟﻘﺎﺋﻤﺔ ﺑﲔ ﺍﳊﻜﺎﻡ‪ ،‬ﻭﺷﻌﻮ‪‬ﻢ ﺑﺴﺒﺐ ﻓﺸﻠﻬﻢ ﰲ ﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﺍﻻﺳﺘﺒﺪﺍﺩ‪ ،‬ﻭﺗﻮﻓﲑ ﺍﳊﺮﻳﺎﺕ‪،‬‬
‫ﻭﺇﺭﺳﺎﺀ ﺍﻟﺸﻮﺭﻯ‪ ،‬ﻭﳍﺬﺍ ﻳﺘﺴﺎﺀﻝ ﺍﻟﻐﺰﺍﱄ‪" :‬ﳌﺎﺫﺍ ﻻ ﻧﻘﺘﺒﺲ ﻣﻦ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺎﺕ ﺍﻟﻐﺮﺑﻴﺔ؟ ﺇﻥ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺎﺕ‬
‫ﺍﻟﻐﺮﺑﻴﺔ ﺇﲨﺎﻻ ﻭﺿﻌﺖ ﺿﻮﺍﺑﻂ ﳏﺘﺮﻣﺔ ﻟﻠﺤﻴﺎﺓ ﺍﻟﺴﻴﺎﺳﻴﺔ ﺍﻟﺼﺤﻴﺤﺔ‪ ،‬ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻧﻨﻘﻞ ﺍﻟﻜﺜﲑ ﻣﻦ ﻫﺬﻩ‬
‫ﺍﻷﻗﻄﺎﺭ ﻟﺴﺪ ﺍﻟﻨﻘﺺ ﺍﻟﻨﺎﺷﺊ ﻋﻦ ﲨﻮﺩﻧﺎ ﺍﻟﻔﻘﻬﻲ ﻗﺮﻭﻧﺎ ﻃﻮﻳﻠﺔ")‪.(572‬‬
‫ﻭﻟﻌﻞ ﺇﻋﺠﺎﺏ ﺍﻟﻐﺰﺍﱄ ﺑﺎﺳﺘﻘﺮﺍﺭ ﺍﻷﻭﺿﺎﻉ ﺍﻟﺴﻴﺎﺳﻴﺔ ﻟﺪﻯ ﺍﻟﻐﺮﺏ ﺑﺸﻜﻞ ﻛﺒﲑ؛ ﻫﻮ ﺍﻟﺬﻱ‬
‫ﺟﻌﻠﻪ ﻳﺘﻤﲎ ﻟﻮ ﺗﺆﻭﻝ ﺍﻷﻭﺿﺎﻉ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻳﻮﻣﺎ ﺇﱃ ﻫﺬﺍ ﺍﳌﺴﺘﻮﻯ‪ ،‬ﻗﺎﺋﻼ‪" :‬ﻭﺃﺭﻣﻖ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ‬
‫ﺍﻟﻐﺮﺑﻴﺔ‪ ،‬ﻓﺄﺣﺴﺪ ﺃﺻﺤﺎ‪‬ﺎ ﻋﻠﻰ ﻣﻨﺎﻗﺸﺔ ﺍﻵﺭﺍﺀ ﲝﺮﻳﺔ‪ ،‬ﻭﻋﻠﻰ ﺍﺳﺘﻜﺎﻧﺔ ﺍﳊﻜﺎﻡ ﻟﻠﺤﻖ‪ ،‬ﻭﻋﻠﻰ ﺍﻋﺘﺰﺍﺯ‬
‫ﺍﻷﻓﺮﺍﺩ ﺑﻜﺮﺍﻣﺘﻬﻢ‪ ،‬ﻭﻛﻨﺖ ﺃﳘﺲ ﺇﱃ ﻧﻔﺴﻲ‪ :‬ﺃﻣﺎ ﳚﻲﺀ ﻳﻮﻡ ﻳﻈﻔﺮ ﻓﻴﻪ ﺍﳌﺴﻠﻤﻮﻥ ﲟﺜﻞ ﻫﺬﻩ‬
‫ﺍﻟﻨﻌﻤﺔ")‪ ،(573‬ﻫﺬﺍ ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺣﺪﻳﺜﻪ ﻋﻦ ﺍﻟﺸﻮﺭﻯ‪ ،‬ﻭﻋﻘﺪﻩ ﳌﻘﺎﺭﻧﺎﺕ ﺑﲔ ﲡﺴﻴﺪﻫﺎ ﰲ ﺍﻟﻌﺎﱂ‬
‫ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﻋﺎﱂ ﺍﻟﻐﺮﺏ‪ ،‬ﻭﻣﺪﻯ ﺍﺣﺘﺮﺍﻡ ﺍﻟﻨﻘﺪ ﺍﻟﺬﺍﰐ ﰲ ﻛﻼ ﺍﳉﺎﻧﺒﲔ)‪.(574‬‬
‫ﺛﺎﻧﻴﺎ‪ -‬ﰲ ﺍﺠﻤﻟﺎﻝ ﺍﻟﻌﻠﻤﻲ‪:‬‬
‫ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﺗﻌﺮﻑ ﻓﻴﻪ ﺃﻏﻠﺐ ﺍﻟﺒﻠﺪﺍﻥ ﺍﻹﺳﻼﻣﻴﺔ ﲣﻠﻔﺎ ﻋﻠﻤﻴﺎ ﺷﺎﻣﻼ ﺑﺪﺀﺍ ﺑﺎﳊﻂ ﻣﻦ ﻗﻴﻤﺔ‬
‫ﺍﻟﻌﻠﻮﻡ‪ ،‬ﻭﺍﻟﺘﻬﻮﻳﻦ ﻣﻦ ﻗﺪﺭ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻭﺍﳌﻔﻜﺮﻳﻦ‪ ،‬ﻭﺍﳌﺒﺪﻋﲔ‪ ،‬ﻭﻭﺻﻮﻻ ﺇﱃ ﺇﳘﺎﻝ ﺍﻟﺘﻘﻨﻴﺎﺕ‪ ،‬ﻭﺍﻷﳕﺎﻁ‬
‫) ‪ (571‬اﻟﻤﺼﺪر اﻟﺴﺎﺑﻖ‪ ،‬ص‪.64 :‬‬
‫) ‪ (572‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻟﻔﺴﺎد اﻟﺴﻴﺎﺳﻲ ﻓﻲ اﻟﻤﺠﺘﻤﻌﺎت اﻟﻌﺮﺑﻴﺔ واﻹﺳﻼﻣﻴﺔ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.114 :‬‬
‫) ‪ (573‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻟﻐﺰو اﻟﺜﻘﺎﻓﻲ ﻳﻤﺘﺪ ﻓﻲ ﻓﺮاﻏﻨﺎ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.62 :‬‬
‫) ‪ (574‬أﻧﻈﺮ‪ :‬اﻟﻤﺼﺪر اﻟﺴﺎﺑﻖ‪ ،‬ص‪.63 -62:‬‬
‫ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﳌﺨﺘﻠﻒ ﺍﻟﻔﺌﺎﺕ‪ ،‬ﻭﺍﻟﺘﺨﺼﺼﺎﺕ؛ ﻓﺈﻥ ﺍﻟﺒﻠﺪﺍﻥ ﺍﻟﻐﺮﺑﻴﺔ ﻭﺻﻠﺖ ﺇﱃ ﺩﺭﺟﺎﺕ ﺭﺍﻗﻴﺔ‪،‬‬
‫ﻭﻣﺴﺘﻮﻳﺎﺕ ﺭﻓﻴﻌﺔ ﺟﺪﺍ ﰲ ﺍﺠﻤﻟﺎﻝ ﺍﻟﻌﻠﻤﻲ‪ ،‬ﻭﺍﳌﻌﺮﰲ‪ .‬ﻭﳍﺬﺍ ﻳﺮﻯ ﺍﻟﻐﺰﺍﱄ؛ ﺃﻧﻪ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﺍﻻﻗﺘﺪﺍﺀ‬
‫‪‬ﻢ‪ ،‬ﻭﺍﻟﺘﻌﻠﻢ ﻣﻨﻬﻢ‪ ،‬ﻭﻋﻠﻴﻬﻢ ﺃﻥ ﻳﻌﻴﺪﻭﺍ ﻟﻠﻌﻠﻢ ﻗﻴﻤﺘﻪ‪ ،‬ﻭﻣﻜﺎﻧﺘﻪ ﺍﻟﻌﻈﻴﻤﺔ ﺍﻟﱵ ﻛﺎﻧﺖ ﻣﻦ ﺃﻭﱃ ﺩﻋﺎﺋﻢ‬
‫ﺍﻟﺪﻳﻦ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﻋﻠﻴﻬﻢ ﻛﺬﻟﻚ ﺃﻥ ﻳﻌﻤﻠﻮﺍ ﻋﻠﻰ "ﺗﺼﺤﻴﺢ ﻣﻨﻬﺞ ﺍﻟﺪﺭﺱ ﻟﻌﻠﻮﻡ ﺍﻟﻜﻮﻥ‪ ،‬ﻭﺍﳊﻴﺎﺓ‪،‬‬
‫ﻭﺗﺄﻟﻴﻒ ﻛﺘﺐ ﺃﺩﻕ ﰲ ﻋﻠﻮﻡ ﺍﻟﻜﻴﻤﻴﺎﺀ‪ ،‬ﻭﺍﻟﻔﻴﺰﻳﺎﺀ‪ ،‬ﻭﺍﻟﻨﺒﺎﺕ‪ ،‬ﻭﺍﳊﻴﻮﺍﻥ‪ ،‬ﻭﺳﺎﺋﺮ ﺍﻟﻌﻠﻮﻡ ﺍﻷﺧﺮﻯ‪ ،‬ﻛﺘﺐ‬
‫ﺗﺰﻳﻞ ﺍﻹ‪‬ﺎﻡ‪ ،‬ﻭﺍﻟﺮﻳﺐ ﻋﻦ ﺃﺳﺮﺍﺭ ﺍﳊﻴﺎﺓ‪ ،‬ﻭﺧﻠﻖ ﺍﻟﻌﺎﱂ")‪.(575‬‬
‫ﻓﺎﳌﺴﻠﻤﻮﻥ ﺇﺫﻥ ﻣﻄﺎﻟﺒﻮﻥ ﺑﺮﺩﻡ ﺍﻟﻔﺠﻮﺓ ﺍﻟﻌﻠﻤﻴﺔ ﺍﳍﺎﺋﻠﺔ ﺍﻟﱵ ﺗﻔﺼﻠﻬﻢ ﻋﻦ ﺍﻟﻐﺮﺏ‪ ،‬ﻭﺍﻟﱵ ﲢﻮﻝ‬
‫ﺩﻭﻥ ﺇﳒﺎﺡ ﻣﺴﺎﻋﻴﻬﻢ ﰲ ﺍﻟﻨﻬﻀﺔ ﺍﳊﻀﺎﺭﻳﺔ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻳﺴﺘﻮﺟﺐ ﻋﻠﻴﻬﻢ ﰲ ﺍﳌﺮﺣﻠﺔ ﺍﻷﻭﱃ ﺍﻟﺘﻌﻠﻢ‪،‬‬
‫ﻭﺍﻻﻗﺘﺒﺎﺱ ﻣﻦ ﺍﻟﻐﺮﺏ‪ ،‬ﻭﺍﻻﻧﺘﻔﺎﻉ ﻣﻦ ﺍﻟﺮﺻﻴﺪ ﺍﻟﻌﻠﻤﻲ ﺍﻟﻘﻴﻢ ﺍﻟﺬﻱ ﺑﻠﻐﻮﻩ‪ ،‬ﰒ ﺍﳌﻀﻲ ﻗﺪﻣﺎ ﳓﻮ‬
‫ﺍﻟﺘﺠﺴﻴﺪ‪ ،‬ﻭﺍﻟﺒﻨﺎﺀ ﺍﳊﻀﺎﺭﻱ ﺍﻟﺬﻱ ﻻ ﻳﻬﻤﻞ ﺟﺎﻧﺒﺎ‪ ،‬ﻭﻻ ﻳﺴﺘﺒﻌﺪ ﻃﺮﻓﺎ‪.‬‬
‫ﺛﺎﻟﺜﺎ‪ -‬ﰲ ﺍﺠﻤﻟﺎﻝ ﺍﻹﺩﺍﺭﻱ‪:‬‬
‫ﰲ ﺣﺪﻳﺚ ﺍﻟﻐﺰﺍﱄ ﻋﻦ ﻭﺍﻗﻊ ﺍﻹﺩﺍﺭﺓ ﰲ ﻇﻞ ﺍﳊﻀﺎﺭﺓ ﺍﻟﻐﺮﺑﻴﺔ‪ ،‬ﻭﺍﳌﺴﺘﻮﻯ ﺍﻟﺬﻱ ﺑﻠﻐﺘﻪ ﻣﻦ‬
‫ﺍﻟﺘﻄﻮﺭ ﻭﺍﻟﺮﻗﻲ؛ ﻓﺈﻧﻪ ﺃﺷﺎﺭ ﺇﱃ ﻭﺟﻮﺩ ﻓﺎﺭﻕ ﻛﺒﲑ ﺑﻴﻨﻬﺎ‪ ،‬ﻭﺑﲔ ﺍﻹﺩﺍﺭﺓ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻗﺎﺋﻼ‪:‬‬
‫"ﺍﳊﻀﺎﺭﺓ ﺍﳊﺪﻳﺜﺔ ﻣﻦ ﺃﳒﺢ ﺍﳊﻀﺎﺭﺍﺕ ﰲ ﻓﻦ ﺍﻹﺩﺍﺭﺓ‪ ،‬ﻓﻬﻲ ﺗﺼﻨﻊ ﺍﳋﻄﻂ‪ ،‬ﻭﺗﺮﺍﻗﺐ ﺍﻟﺘﻄﺒﻴﻖ‪ ،‬ﻭﺗﺴﺪ‬
‫ﺍﻟﺜﻐﺮﺍﺕ‪ ،‬ﻭﺗﺘﻌﺮﻑ ﺍﻷﺧﻄﺎﺀ‪ ،‬ﻭﲢﺼﻲ ﺍﻟﻮﻗﺖ‪ ،‬ﻭﲡﻨﺪ ﺍﳌﻮﺍﻫﺐ‪ ،‬ﻭﻻ ﺗﺘﺮﻙ ﺷﻴﺌﺎ ﻟﻠﻤﺼﺎﺩﻓﺎﺕ؛ ﺃﻣﺎ ﳓﻦ‬
‫ﺍﻟﻌﺮﺏ‪ ،‬ﻭﺍﳌﺴﻠﻤﲔ‪ ،‬ﻓﺄﺻﺤﺎﺏ ﻋﻠﻞ ﺷﱴ ﰲ ﻓﻦ ﺍﻹﺩﺍﺭﺓ")‪ .(576‬ﻭﺑﻘﺪﺭ ﺇﻋﺠﺎﺑﻪ ﲟﺎ ﺑﻠﻐﺘﻪ ﺍﻹﺩﺍﺭﺓ ﺍﻟﻐﺮﺑﻴﺔ‬
‫ﻣﻦ ﺗﻔﻮﻕ ﻛﺒﲑ؛ ﻓﺈﻧﻪ ﻳﺮﻯ ﺿﺮﻭﺭﺓ ﺍﻗﺘﺒﺎﺱ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﻧﻈﻤﻬﺎ‪ ،‬ﻭﺃﺳﺎﻟﻴﺒﻬﺎ‪ ،‬ﻭﺗﻘﻨﻴﺎ‪‬ﺎ‪ ،‬ﻭﺍﻟﻌﻤﻞ ﻋﻠﻰ‬
‫ﺗﻘﺪﱘ ﺍﳉﻬﺪ ﺍﻟﻜﺎﰲ ﻹﺩﺭﺍﻙ ﻣﺴﺘﻮﻯ ﺇﺩﺍﺭﻱ ﻧﺎﺟﺢ‪ ،‬ﻭﻓﻌﺎﻝ ﻳﻀﺎﻫﻲ ﺍﳌﺴﺘﻮﻯ ﺍﻟﻐﺮﰊ‪ ،‬ﺑﻞ ﻭﻳﺘﻔﻮﻕ ﻋﻠﻴﻪ‬
‫ﻳﻮﻣﺎ ﻣﺎ‪ ،‬ﻭﱂ ﻻ؟‬
‫ﺭﺍﺑﻌﺎ‪ -‬ﰲ ﺍﺠﻤﻟﺎﻝ ﺍﻟﻌﺴﻜﺮﻱ‪:‬‬
‫ﻟﻌﻞ ﺍﺠﻤﻟﺎﻝ ﺍﻟﻌﺴﻜﺮﻱ ﻛﺎﻥ ﻣﻦ ﺃﻛﺜﺮ ﺍﺠﻤﻟﺎﻻﺕ ﺍﻟﱵ ﺑﻮﻏﺖ ﻣﻦ ﺧﻼﳍﺎ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﺗﻠﻘﻰ‬
‫ﻣﻨﻬﺎ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﳍﺠﻤﺎﺕ ﺑﺴﺒﺐ ﺿﻌﻔﻪ‪ ،‬ﻭﻫﺒﻮﻁ ﻣﺴﺘﻮﺍﻩ‪ ،‬ﺳﻴﻤﺎ ﻭﺍﳌﻬﺎﲨﻮﻥ ﻟﻪ‪ ،‬ﺍﳌﻌﺘﺪﻭﻥ ﻋﻠﻴﻪ ﻗﺪ‬
‫ﺑﻠﻐﻮﺍ ﺷﺄﻭﺍ ﺑﻌﻴﺪﺍ ﰲ ﻫﺬﺍ ﺍﺠﻤﻟﺎﻝ‪ ،‬ﻭﳍﺬﺍ ﺃﻛﺪ ﺍﻟﻐﺰﺍﱄ؛ ﺃﻥ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻣﻄﺎﻟﺐ ﺑﺘﻨﻤﻴﺔ ﺍﺠﻤﻟﺎﻻﺕ‬
‫ﺍﻟﻌﺴﻜﺮﻳﺔ‪ ،‬ﻭﺗﻄﻮﻳﺮﻫﺎ ﺑﺎﻟﻌﻤﻞ ﻋﻠﻰ ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻦ ﳐﺘﻠﻒ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﻭﺍﻟﺘﻘﻨﻴﺎﺕ ﺍﻟﱵ ﺳﺒﻘﻬﻢ ﺇﻟﻴﻬﺎ ﺍﻟﻐﺮﺏ‪،‬‬
‫ﻭﺇﻻ ﻓﺈﻥ ﺍﻟﻔﺠﻮﺓ ﺑﲔ ﺍﻟﻄﺮﻓﲔ ﺳﺘﺰﺩﺍﺩ ﺍﺗﺴﺎﻋﺎ‪ ،‬ﻭﻟﻦ "ﻳﻘﺒﻞ ﺟﻬﺎﺩ ﺑﺎﻟﻌﺼﺎ ﰲ ﻭﺟﻪ ﺩﺑﺎﺑﺔ‪ ،‬ﻭﻻ ﺟﻬﺎﺩ‬
‫) ‪ (575‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﻋﻠﻞ وأدوﻳﺔ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.211 :‬‬
‫) ‪ (576‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬ﺳﺮ ﺗﺄﺧﺮ اﻟﻌﺮب واﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.172 -171 :‬‬
‫ﺑﺎﳋﻴﻞ ﰲ ﻭﺟﻪ ﺍﻟﺘﻔﺠﲑ ﺍﻟﺬﺭﻱ")‪ ،(577‬ﻭﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﺃﻥ ﻳﺪﺭﻛﻮﺍ؛ ﺑﺄﻥ ﺍﳋﻄﺮ ﺍﻟﻌﺴﻜﺮﻱ ﺍﻟﺬﻱ‬
‫ﻛﺎﻧﻮﺍ ﳜﺸﻮﻧﻪ‪ ،‬ﱂ ﻳﻌﺪ ﳎﺮﺩ ﺧﻄﺮ ﺧﺎﺭﺟﻲ‪ ،‬ﺑﻞ ﺇﻧﻪ ﺃﺻﺒﺢ ﺩﺍﺧﻠﻴﺎ‪ ،‬ﺇﺫ ﺃﻥ ﺇﺳﺮﺍﺋﻴﻞ ‪-‬ﻭﻣﺎ ﲤﺜﻠﻪ ﻣﻦ‬
‫ﺗﻘﺪﻡ ﻋﺴﻜﺮﻱ ﻛﺒﲑ‪ -‬ﺑﺎﺗﺖ ﺷﻮﻛﺔ ﰲ ﻗﻠﺐ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﺃﺻﺒﺢ ﺍﳌﺴﻠﻤﻮﻥ ﺑﺄﺳﺮﻫﻢ ﳛﺴﺒﻮﻥ ﳍﺎ‬
‫ﺃﻟﻒ ﺣﺴﺎﺏ‪ ،‬ﻓﻼ ﻣﻨﺎﺹ ﳍﻢ ﺇﺫﻥ ﻣﻦ ﺍﻻﻗﺘﺒﺎﺱ ﻣﻦ ﻋﻨﺪ ﺍﻟﻐﺮﺏ‪ ،‬ﻭﺍﻟﺴﻌﻲ ﳓﻮ ﺇﻋﺎﺩﺓ ﺗﻘﻮﻳﺔ ﺍﳉﺒﻬﺔ‬
‫ﺍﻟﻌﺴﻜﺮﻳﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻦ ﺟﺪﻳﺪ‪.‬‬
‫ﻟﻘﺪ ﺃﺩﺭﻙ ﺍﻟﻐﺰﺍﱄ ﻣﻘﺪﺍﺭ ﺍﻟﺘﻔﻮﻕ ﺍﻟﻐﺮﰊ ﰲ ﳎﺎﻻﺕ ﻛﺜﲑﺓ‪ ،‬ﻓﻘﺮﺭ ﺿﺮﻭﺭﺓ ﲣﻠﻴﺺ ﺍﳌﺴﻠﻤﲔ ﻣﻦ‬
‫ﲣﻠﻔﻬﻢ ﺍﳊﻀﺎﺭﻱ ﺍﻟﻜﺒﲑ‪ ،‬ﻭﺃﱀ ﻋﻠﻰ ﺇﳊﺎﻗﻬﻢ ﺑﺮﻛﺐ ﺍﻟﺘﻘﺪﻡ ﺍﻟﺒﺸﺮﻱ‪ ،‬ﻣﺆﻛﺪﺍ؛ "ﺃﻥ ﺍﺠﻤﻟﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ‬
‫ﻻ ﺑﺪ ﺃﻥ ﺗﺰﺩﻫﺮ ﻓﻴﻪ ﲨﻴﻊ ﺍﻟﻔﻨﻮﻥ‪ ،‬ﻭﺍﻟﺼﻨﺎﻋﺎﺕ ﺍﻟﱵ ﺗﺸﻴﻊ ﺑﲔ ﺃﺟﻴﺎﻝ ﺍﻟﺒﺸﺮ ﰲ ﺃﺭﺟﺎﺀ ﺍﻷﺭﺽ ﻛﺎﻓﺔ‪،‬‬
‫ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﺗﺒﻠﻎ ﺑﺮﺍﻋﺔ ﺍﳌﺴﻠﻤﲔ ﰲ ﻫﺬﻩ ﺍﳌﻴﺎﺩﻳﻦ ﺣﺪ ﺍﻟﺘﻔﻮﻕ‪ ،‬ﻓﺈﺫﺍ ﻗﻮﺭﻥ ‪‬ﻢ ﻏﲑﻫﻢ ﰲ ﺍﻟﻨﻮﺍﺣﻲ‬
‫ﺍﳌﺪﻧﻴﺔ‪ ،‬ﻭﺍﻟﻌﺴﻜﺮﻳﺔ ﻛﺎﻧﻮﺍ ﺃﺭﺟﺢ ﻛﻔﺔ‪ ،‬ﻭﺃﻫﺪﻯ ﺳﺒﻴﻼ")‪ .(578‬ﻭﲢﻘﻴﻖ ﺫﻟﻚ ﻟﻦ ﻳﺘﻢ ‪-‬ﺑﺪﺍﻫﺔ‪ -‬ﺑﺘﻘﻮﻗﻊ‬
‫ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺍﻧﻐﻼﻗﻬﻢ ﻋﻠﻰ ﺫﻭﺍ‪‬ﻢ‪ ،‬ﺃﻭ ‪‬ﺠﺮﻫﻢ ﻟﺘﻌﺎﻟﻴﻢ ﺍﻹﺳﻼﻡ؛ ﻭﻟﻜﻨﻪ ﻳﺘﻢ ﺑﺎﺣﺘﻜﺎﻣﻬﻢ ﺇﱃ ﺍﻹﺳﻼﻡ‬
‫ﺃﻭﻻ‪ ،‬ﰒ ﺍﺣﺘﻜﺎﻛﻬﻢ ﺑﻐﲑﻫﻢ‪ ،‬ﻟﻼﻧﺘﻔﺎﻉ ﻣﻦ ﺣﺼﻴﻠﺔ ﲡﺎﺭ‪‬ﻢ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺮﺍﺋﺪﺓ‪ ،‬ﻭﺍﲣﺎﺫﻫﺎ ﺩﻋﺎﻣﺔ ﻟﻨﻬﻀﺘﻬﻢ‬
‫ﺍﳊﻀﺎﺭﻳﺔ ﺍﻟﱵ ﺳﻴﻀﻴﻔﻮﻥ ﺇﻟﻴﻬﺎ ﺍﻟﺒﻨﺎﺀ ﺍﻟﺪﻳﲏ‪ ،‬ﻭﺍﻷﺧﻼﻗﻲ ﺍﻟﺬﻱ ﻓﺸﻞ ﺍﻟﻐﺮﺏ ﰲ ﺇﺭﺳﺎﺋﻪ‪.‬‬
‫ﳑﺎ ﺳﺒﻖ ﳝﻜﻦ ﺍﻟﻘﻮﻝ؛ ﺃﻥ ﻧﻈﺮﺓ ﺍﻟﻐﺰﺍﱄ ﺇﱃ ﻋﻼﺝ ﺍﳉﺒﻬﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻗﺎﺋﻤﺔ ﻋﻠﻰ ﺿﺮﻭﺭﺓ ﺍﺳﺘﻌﺎﺩﺓ‬
‫ﺍﳌﺴﻠﻤﲔ ﻟﻌﻼﻗﺘﻬﻢ ﺑﺎﻟﺪﻧﻴﺎ‪ ،‬ﻭﺍﺳﺘﻔﺎﻗﺘﻬﻢ ﻣﻦ ﺍﻹﻏﻤﺎﺀﺓ ﺍﻟﻄﻮﻳﻠﺔ ﺍﻟﱵ ﻭﻗﻌﻮﺍ ﻓﻴﻬﺎ‪ ،‬ﻭﻫﻮ ﺃﻣﺮ ﻣﺸﺮﻭﻁ‬
‫ﲟﺮﺍﻋﺎﺓ ﺍﻟﺮﺻﻴﺪ ﺍﳍﺎﺋﻞ ﺍﻟﺬﻱ ﺣﻘﻘﺘﻪ ﺍﳊﻀﺎﺭﺓ ﺍﻟﻐﺮﺑﻴﺔ ﻣﻦ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﻭﺍﳌﻌﺎﺭﻑ ﺍﳌﺘﻨﻮﻋﺔ ﰲ ﺷﱴ ﺍﳌﻴﺎﺩﻳﻦ‪،‬‬
‫ﻭﺍﺠﻤﻟﺎﻻﺕ‪ .‬ﻓﺎﳌﺴﻠﻤﻮﻥ ﻣﻄﺎﻟﺒﻮﻥ ﺑﺎﻟﺘﻌﺮﻑ ‪-‬ﻋﻦ ﻗﺮﺏ‪ -‬ﻋﻠﻰ ﺣﻘﻴﻘﺔ ﻫﺬﻩ ﺍﳊﻀﺎﺭﺓ‪ ،‬ﻟﻴﻜﺸﻔﻮﺍ‬
‫ﺍﻹﳚﺎﺑﻴﺎﺕ ﺍﻟﻜﺜﲑﺓ ﺍﻟﱵ ﺗﻀﻤﻬﺎ ﻓﻴﺴﺘﻔﻴﺪﻭﺍ ﻣﻨﻬﺎ‪ ،‬ﻭﻳﺪﺭﻛﻮﺍ ﺍﻟﺴﻠﺒﻴﺎﺕ ‪ ،‬ﻭﺍﻟﻨﻘﺎﺋﺺ ﻓﻴﺒﺘﻌﺪﻭﺍ ﻋﻨﻬﺎ‪.‬‬
‫ﰲ ﺍﻷﺧﲑ ﳝﻜﻦ ﺍﻟﻘﻮﻝ؛ ﺃﻥ ﺍﻟﻌﻼﺝ ﺍﻟﺬﻱ ﻗﺪﻣﻪ ﺍﻟﻐﺰﺍﱄ ﻟﻸﺯﻣﺔ ﺍﳊﻀﺎﺭﻳﺔ ﺍﻟﻘﺎﺋﻤﺔ ﰲ ﺍﻟﻌﺎﱂ‬
‫ﺍﻹﺳﻼﻣﻲ ﻳﺘﺴﻢ ﺑﺎﻟﻌﻤﻖ‪ ،‬ﻭﺍﻟﺸﻤﻮﻝ‪ ،‬ﻓﻬﻮ ﺗﻌﻤﻖ‪ ،‬ﻭﺍﺳﺘﻮﻋﺐ ﳐﺘﻠﻒ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﺃﺣﺪﺛﺖ ﺍﻷﺯﻣﺔ‪،‬‬
‫ﻛﻤﺎ ﺃﻧﻪ ﴰﻞ ﲨﻴﻊ ﺍﳉﻬﺎﺕ ﺍﻟﱵ ﺃﺻﺎ‪‬ﺎ ﺍﻟﺘﺨﻠﻒ‪ .‬ﻭﺍﳌﻼﺣﻆ ﻋﻠﻰ ﻃﺮﻳﻘﺔ ﺍﻟﻐﺰﺍﱄ ﰲ ﳎﺎ‪‬ﺔ ﺍﻟﺘﺨﻠﻒ؛‬
‫ﺃﻧﻪ ﺭﻛﺰ ﻋﻠﻰ ﺍﳉﺒﻬﺔ ﺍﻷﻭﱃ‪ ،‬ﻭﺍﳌﺘﻌﻠﻘﺔ ﺑﺘﺼﺤﻴﺢ ﺍﻟﻮﻋﻲ ﺍﻟﺪﻳﲏ ﻟﻠﻤﺴﻠﻤﲔ‪ ،‬ﻭﻣﻨﺤﻬﺎ ﺍﻟﻘﺴﻂ ﺍﻷﻭﻓﺮ ﻣﻦ‬
‫ﺍﻟﻌﻨﺎﻳﺔ ﻭﺍﻻﻫﺘﻤﺎﻡ‪ ،‬ﻧﻈﺮﺍ ﻹﳝﺎﻧﻪ ﺑﺄﻥ ﻛﻞ ﻣﺎ ﺃﺻﺎﺏ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﲣﻠﻒ‪ ،‬ﻭﻫﻮﺍﻥ ﻳﻌﻮﺩ ﺇﱃ ﺍﺑﺘﻌﺎﺩﻫﻢ ﻋﻦ‬
‫ﺍﻹﺳﻼﻡ ‪-‬ﻗﺼﻮﺭﺍ ﺃﻭ ﺗﻘﺼﲑﺍ‪ -‬ﺃﻣﺎ ﺍﳉﺒﻬﺔ ﺍﻟﺜﺎﻧﻴﺔ؛ ﻭﻫﻲ ﺗﺼﺤﻴﺢ‪ ،‬ﻭﺇﻋﺎﺩﺓ ﻋﻼﻗﺔ ﺍﳌﺴﻠﻤﲔ ﺑﺎﻟﺪﻧﻴﺎ؛ ﻓﺈ‪‬ﺎ‬
‫) ‪ (577‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻹﺳﻼم ﻓﻲ وﺟﻪ اﻟﺰﺣﻒ اﻷﺣﻤﺮ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.191 :‬‬
‫) ‪ (578‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻟﺠﺎﻧﺐ اﻟﻌﺎﻃﻔﻲ ﻣﻦ اﻹﺳﻼم‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.78 :‬‬
‫ﺣﻈﻴﺖ ﺑﺎﻫﺘﻤﺎﻡ ﺃﻗﻞ‪ ،‬ﻧﻈﺮﺍ ﻷﻣﺮﻳﻦ ﺍﺛﻨﲔ؛ ﺃﻭﳍﻤﺎ ﺃﻥ ﺗﺼﺤﻴﺢ ﺍﻟﻮﻋﻲ ﺍﻟﺪﻳﲏ ﻛﻔﻴﻞ ﺑﺘﺼﺤﻴﺢ ﻧﻈﺮﺓ‬
‫ﺍﳌﺴﻠﻤﲔ ﺇﱃ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﻣﻦ ﲦﺔ ﺇﻋﺎﺩﺓ ﺻﻠﺘﻬﻢ ‪‬ﺎ‪.‬‬
‫ﻭﺛﺎﻧﻴﻬﻤﺎ؛ ﺃﻥ ﺗﻔﺎﻋﻞ ﺍﳌﺴﻠﻤﲔ ﻣﻊ ﺍﳊﻀﺎﺭﺓ ﺍﻟﻐﺮﺑﻴﺔ ﻟﻴﺲ ﺑﺎﻷﻣﺮ ﺍﳌﺴﺘﻐﺮﺏ‪ ،‬ﻓﻘﺪ ﺑﺪﺃ ﺍﻻﻟﺘﻘﺎﺀ‪ ،‬ﻭﺍﻟﺘﻔﺎﻋﻞ‬
‫ﺑﲔ ﺍﻟﻄﺮﻓﲔ ﻣﻨﺬ ﺯﻣﻦ ﻃﻮﻳﻞ‪ ،‬ﻭﻣﺎ ﳚﺐ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ؛ ﻫﻮ ﺿﺒﻂ ﻫﺬﺍ ﺍﻟﺘﻔﺎﻋﻞ‪ ،‬ﻭﺍﺳﺘﻐﻼﻟﻪ ﳌﺼﻠﺤﺘﻬﻢ‬
‫ﻻ ﳌﺼﻠﺤﺔ ﺍﻵﺧﺮﻳﻦ‪.‬‬
‫ﻭﺍﳉﺪﻳﺮ ﺑﺎﻟﺬﻛﺮ؛ ﺃﻥ ﺍﻟﻐﺰﺍﱄ ﺭﻏﻢ ﺗﺄﻛﻴﺪﻩ ﻋﻠﻰ ﺳﻘﻮﻁ ﺍﳊﻀﺎﺭﺓ ﺍﻟﻐﺮﺑﻴﺔ ﺑﺴﺒﺐ ﺍﺧﺘﻼﻝ ﺑﻨﺎﺋﻬﺎ‪،‬‬
‫ﺍﻟﻘﺎﺋﻢ ﻋﻠﻰ ﺇﻳﺜﺎﺭ ﺍﻟﺪﻧﻴﺎ ﻋﻦ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﺍﻻﻧﺸﻐﺎﻝ ﺑﺎﻹﻧﺴﺎﻥ ﻣﻊ ﺇﳘﺎﻝ ﺍﳋﺎﻟﻖ‪ ،‬ﺇﻻ ﺃﻧﻪ ﱂ ﻳﺆﻛﺪ ﺑﺄﻥ‬
‫ﺍﳌﺴﻠﻤﲔ ﻫﻢ ﻭﺭﺛﺔ ﻫﺬﻩ ﺍﳊﻀﺎﺭﺓ‪ ،‬ﺑﻞ ﺇﻧﻪ ﺃﻛﺪ ﺃﻥ ﺍﻟﺘﺒﺪﻳﻞ ﺳﻮﻑ ﻳﻘﻊ ﺣﺘﻤﺎ‪ ،‬ﻭﻟﻜﻦ ﻋﻨﺪﻣﺎ ﻳﻮﺟﺪ‬
‫ﺍﻷﻗﺪﺭ ﻋﻠﻰ ﻗﻴﺎﺩﺓ ﺍﻟﺒﺸﺮﻳﺔ‪ ،‬ﻭﺗﺼﺪﺭ ﺍﳊﻀﺎﺭﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ‪.‬‬
‫ﻭﳍﺬﺍ ﻓﺈﻧﻪ ﳛﺚ ﺍﳌﺴﻠﻤﲔ ﻋﻠﻰ ﺿﺮﻭﺭﺓ ﺍﻟﻌﻤﻞ ﰲ ﻛﻼ ﺍﳉﺒﻬﺘﲔ‪ ،‬ﻭﻣﺘﻔﺎﺋﻼ ﺑﻘﺪﺭ‪‬ﻢ ﻋﻠﻰ ﲢﻘﻴﻖ‬
‫ﻣﺎ ﻗﺪﻣﻪ ﺳﻠﻔﻬﻢ ﺍﻷﻭﺍﺋﻞ ﻗﺎﺋﻼ‪" :‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺴﻠﻒ ﺍﻷﻭﻝ ﻗﺪ ﺃﺣﺪﺙ ﺧﻮﺍﺭﻕ ﺗﺎﺭﳜﻴﺔ؛ ﻷﻧﻪ ﺃﺣﺴﻦ‬
‫ﺍﻟﺘﺄﺳﻲ‪ ،‬ﻭﺍﻟﺘﺤﻠﻢ‪ ،‬ﻭﺍﻟﻮﻓﺎﺀ‪ ،‬ﻓﺮﺟﺎﻝ ﳏﻤﺪ ﰲ ﻋﺼﺮﻧﺎ ﻳﻘﺪﺭﻭﻥ ﻋﻠﻰ ﻣﺜﻞ ﺫﻟﻚ‪ ،‬ﺇﺫ ﺍﻟﻮﺳﺎﺋﻞ ﺑﲔ ﺃﻳﺪﻳﻬﻢ‬
‫ﻻ ﺗﺰﺍﻝ ﻗﺎﺋﻤﺔ‪ ،‬ﻻ ﺍﻟﻜﺘﺎﺏ ﺍﻧﺘﻬﻰ‪ ،‬ﻭﻻ ﺍﻟﺴﻨﺔ ﺍﺧﺘﻔﺖ‪ ،‬ﺍﳌﻬﻢ ﺃﻥ ﻳﻜﻮﻥ ﺍﻻﺗﺼﺎﻝ ﺑﺎﻟﺮﻭﺡ ﻻ‬
‫ﺑﺎﻟﺸﻜﻞ")‪ ،(579‬ﻭﻫﺬﺍ ﺗﺄﻛﻴﺪ ﻋﻠﻰ ﻣﺪﻯ ﻗﺪﺭﺓ ﺍﳌﺴﻠﻤﲔ ﻋﻠﻰ ﺇﻋﺎﺩﺓ ﳎﺪ ﺃﺳﻼﻓﻬﻢ‪ ،‬ﺷﺮﻳﻄﺔ ﺇﻋﺎﺩﺓ ﺭﻭﺡ‬
‫ﺍﻟﻌﻤﻞ‪ ،‬ﻭﺍﻹﳝﺎﻥ ﺍﻟﱵ ﺍﻧﻄﻠﻘﻮﺍ ‪‬ﺎ‪.‬‬
‫ﻭﺑﺬﻟﻚ ﻳﺘﻀﺢ؛ ﺃﻥ ﺑﺎﺳﺘﻄﺎﻋﺔ ﺍﳌﺴﻠﻤﲔ ﺧﻼﻓﺔ ﺍﳊﻀﺎﺭﺓ ﺍﻟﻐﺮﺑﻴﺔ ﺇﻥ ﺟﻨﺪﻭﺍ ﺃﻧﻔﺴﻬﻢ ﻟﺬﻟﻚ‪ ،‬ﺃﻣﺎ‬
‫ﻣﻮﺍﺻﻠﺘﻬﻢ ﻟﻠﻮﺿﻊ ﺍﻟﻘﺎﺋﻢ‪ ،‬ﻭﺍﺳﺘﻤﺮﺍﺭﻫﻢ ﻋﻠﻰ ‪‬ﺠﻬﻢ ﺍﳊﺎﱄ؛ ﻓﺈﻧﻪ ﺇﻳﺬﺍﻥ ﺑﺎﺳﺘﻤﺮﺍﺭ ﺍﻟﻘﻴﺎﺩﺓ ﺍﻟﻐﺮﺑﻴﺔ ﻟﻠﻌﺎﱂ‬
‫ﺃﲨﻊ‪ ،‬ﻭﺍﺳﺘﺤﺎﻟﺔ ﲢﺮﺭﻫﻢ ﻣﻦ ﺃﺯﻣﺘﻬﻢ ﺍﳊﻀﺎﺭﻳﺔ ﺍﻟﻘﺎﺋﻤﺔ!‬
‫) ‪ (579‬ﻣﺤﻤﺪ اﻟﻐﺰاﻟﻲ‪ :‬اﻟﻐﺰو اﻟﺜﻘﺎﻓﻲ ﻳﻤﺘﺪ ﻓﻲ ﻓﺮاﻏﻨﺎ‪ ،‬ﻣﺼﺪر ﺳﺎﺑﻖ‪ ،‬ص‪.217 :‬‬
‫ﺍﳋﺎﲤﺔ‬
‫ﺍﳋـﺎﲤـﺔ‬
‫ﰲ ﺍﳋﺘﺎﻡ ﳝﻜﻨﲏ ﺍﻟﻘﻮﻝ ﺃﻥ ﺍﳉﻬﺪ ﺍﻟﺬﻱ ﻗﻤﺖ ﺑﻪ ﰲ ﻫﺬﺍ ﺍﻟﺒﺤﺚ؛ ﻗﺪ ﺃﻓﻀﻰ ﰊ ﺇﱃ ﲨﻠﺔ ﻣﻦ‬
‫ﺍﻟﻨﺘﺎﺋﺞ‪ ،‬ﻭﻫﻲ ﻛﺎﻵﰐ‪:‬‬
‫‪ -1‬ﺃﻥ ﺍﻟﺸﻴﺦ ﺍﻟﻐﺰﺍﱄ ﺗﺄﺛﺮ‪ ،‬ﻭﺗﻔﺎﻋﻞ ﻛﺜﲑﺍ ﻣﻊ ﳐﺘﻠﻒ ﺍﻷﺣﺪﺍﺙ‪ ،‬ﻭﺍﻟﻮﻗﺎﺋﻊ ﺍﻟﱵ ﻋﺎﻳﺸﻬﺎ ﻃﻮﺍﻝ ﺣﻴﺎﺗﻪ؛‬
‫ﺳﻮﺍﺀ ﰲ ﻣﺼﺮ ‪-‬ﻣﺴﻘﻂ ﺭﺃﺳﻪ ﻭﻣﻨﺸﺄ ﺃﻓﻜﺎﺭﻩ ﻭﻣﻬﺪ ﺗﻮﺟﻬﺎﺗﻪ ﻭﻣﻮﺍﻗﻔﻪ ﺍﳌﺘﻨﻮﻋﺔ‪ ،-‬ﺃﻭ ﰲ ﺑﺎﻗﻲ ﺍﻟﺪﻭﻝ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﱵ ﺗﻨﻘﻞ ﺑﻴﻨﻬﺎ‪ ،‬ﻭﺍﻟﱵ ﺷﻜﻞ ﺍﻟﻜﺜﲑ ﻣﻨﻬﺎ ﳏﻄﺎﺕ ﺑﺎﺭﺯﺓ ﰲ ﻣﺸﻮﺍﺭﻩ ﺍﻟﺪﻋﻮﻱ ﻋﻠﻰ ﺍﻣﺘـﺪﺍﺩ‬
‫ﺳﻨﻮﺍﺕ ﻋﺪﻳـﺪﺓ‪ .‬ﻭﻗﺪ ﺍﻧﻌﻜﺲ ﻫﺬﺍ ﺍﻟﺘﺄﺛـﺮ‪ ،‬ﻭﺑﺪﺍ ﺟﻠﻴﺎ ﰲ ﳐﺘﻠﻒ ﻛﺘﺎﺑﺎﺗﻪ‪ ،‬ﻭﻣﻮﺍﻗﻔـﻪ ﺍﻟﱵ ﺣﻔﻠﺖ‬
‫‪‬ﺎ ﺣﻴﺎﺗﻪ‪.‬‬
‫‪ -2‬ﻣﻊ ﺗﻌﺪﺩ‪ ،‬ﻭﺗﻨﻮﻉ ﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﱵ ﺷﻐﻠﺖ ﺍﻫﺘﻤﺎﻡ ﺍﻟﻐﺰﺍﱄ‪ ،‬ﻭﻧﺎﻟﺖ ﻣﻨﻪ ﺣﻈﺎ ﻭﺍﻓﺮﺍ ﻣـﻦ ﺍﻟـﺪﺭﺱ‪،‬‬
‫ﻭﺍﻟﺘﺤﻠﻴﻞ؛ ﻓﺈﻥ ﺍﻷﺯﻣﺔ ﺍﳊﻀﺎﺭﻳﺔ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻛﺎﻧﺖ ﺍﻟﻘﻀﻴﺔ ﺍﻷﻛﺜﺮ ﺷﻐﻼ ﻟﻪ‪ ،‬ﻭﺍﻷﺑﺮﺯ ﻇﻬﻮﺭﺍ‬
‫ﰲ ﺃﻓﻜﺎﺭﻩ‪ ،‬ﻭﺁﺭﺍﺋﻪ‪.‬‬
‫‪ -3‬ﳒﺢ ﺍﻟﻐﺰﺍﱄ ﻛﺜﲑﺍ ﰲ ﻧﻘﻞ ﺃﺑﻌﺎﺩ ﺍﻟﻮﺍﻗﻊ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﺍﺳﺘﻄﺎﻉ ﺃﻥ ﳚﻌﻞ ﺍﻟﻘﺎﺭﺉ‪ ،‬ﻭﺍﳌﺘﺘﺒﻊ ﻟﻔﻜـﺮﻩ‬
‫ﻳﻠﻤﺲ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﳊﻘﺎﺋﻖ ﺍﳌﺘﻌﻠﻘﺔ ﲜﻮﺍﻧﺐ ﺍﳊﻴﺎﺓ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﻫﺬﺍ ﺇﳕﺎ ﻋﺎﺋﺪ ﺇﱃ ﻗﺪﺭﺗﻪ ﺍﳌﻮﻓﻘﺔ ﰲ ﺍﻧﺘﻘﺎﺀ‬
‫ﺍﻷﻣﺜﻠﺔ ﺍﻟﻮﺍﻗﻌﻴﺔ‪ ،‬ﻭﺇﺻﺎﺑﺘﻪ ﺍﳉﺎﺩﺓ ﰲ ﺗﺼﻮﻳﺮ ﺍﳊﻘﺎﺋﻖ‪ ،‬ﻭﻧﻘﻠﻬﺎ ﻛﻤﺎ ﻫﻲ‪.‬‬
‫‪ -4‬ﺇﻥ ﲢﻠﻴﻞ ﺍﻟﻐﺰﺍﱄ ﻷﺯﻣﺔ ﺍﻟﺘﺨﻠﻒ ﺍﳊﻀﺎﺭﻱ ﻛﻈﺎﻫﺮﺓ ﻣﻨﺘﺸﺮﺓ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ؛ ﻛﺎﻥ ﻣﺆﺳﺴﺎ‬
‫ﻋﻠﻰ ﻣﺴﻠﻤﺘﲔ ﳘﺎ‪:‬‬
‫ﺃ‪ -‬ﺃﻥ ﻫﺬﻩ ﺍﻟﻈﺎﻫﺮﺓ ﺃﺯﻣﺔ ﻋﺎﺭﺿﺔ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﻃﺎﺭﺋﺔ ﻋﻠﻴﻪ‪ ،‬ﻭﺃ‪‬ﺎ ﻟﻴﺴﺖ ﻣﻦ ﻃﺒﻴﻌﺔ ﺍﻷﻣـﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﻻ ﻣﻦ ﻟﻮﺍﺯﻡ ﺗﺪﻳﻨﻬﺎ‪ .‬ﻣﺎ ﻳﺆﻛﺪ ‪-‬ﻭﺑﻮﺿﻮﺡ‪ -‬ﺃ‪‬ﺎ ﺳﺘﺰﻭﻝ ﺣﺘﻤﺎ ﲟﺠﺮﺩ ﺯﻭﺍﻝ ﻣﺴﺒﺒﺎ‪‬ﺎ‪.‬‬
‫ﺏ‪ -‬ﺃﻥ ﻫﺬﻩ ﺍﻟﻈﺎﻫﺮﺓ ﱂ ﺗﻌﺪ ﻣﻘﺘﺼﺮﺓ ﻋﻠﻰ ﺟﺎﻧﺐ ﺩﻭﻥ ﺁﺧﺮ‪ ،‬ﻭﻟﻜﻨﻬﺎ ﻋﻤﺖ ﻛﻞ ﺟﻮﺍﻧﺐ‪ ،‬ﻭﳎﺎﻻﺕ‬
‫ﺍﳊﻴﺎﺓ ﺍﻟﺴﻴﺎﺳﻴﺔ‪ ،‬ﻭﺍﻻﻗﺘﺼﺎﺩﻳﺔ‪ ،‬ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﺍﻟﺜﻘﺎﻓﻴﺔ؛ ﻣﺎ ﻳﻮﺟﺐ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﻧـﺸﺎﻃﺎ ﻓﻌـﺎﻻ‪،‬‬
‫ﻭﻣﻮﺯﻋﺎ ﻋﻠﻰ ﻛﺎﻓﺔ ﻫﺬﻩ ﺍﺠﻤﻟﺎﻻﺕ ﻻﺳﺘﻴﻌﺎﺏ ﺍﻷﺯﻣﺔ‪.‬‬
‫‪ -5‬ﻣﻦ ﻣﺮﺗﻜﺰﺍﺕ ﺍﻟﻐﺰﺍﱄ ﰲ ﲢﻠﻴﻠﻪ ﻷﺯﻣﺔ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ؛ ﺍﳉﻤﻊ ﺍﳌﺘـﻮﺍﺯﻥ ﺑـﲔ ﺍﻟﺪﺭﺍﺳـﺎﺕ‪،‬‬
‫ﻭﺍﻷﺣﺪﺍﺙ ﺍﻟﺘﺎﺭﳜﻴﺔ‪ ،‬ﻭﺑﲔ ﺍﻟﻮﻗﺎﺋﻊ ﻭﺍﳌﺴﺘﺠﺪﺍﺕ ﺍﳊﺎﻟﻴﺔ‪ .‬ﻓﻬﻮ ﺑﺎﺭﻉ ﰲ ﺇﺩﻣﺎﺝ ﺍﻟﻄﺮﻓﲔ ﻣﻌﺎ ﰲ ﻧـﺴﻖ‬
‫ﺩﻗﻴﻖ‪ ،‬ﻭﻣﺘﻤﺎﺳﻚ ﺑﻌﻴﺪ ﻋﻦ ﺍﻟﺘﻨﺎﻗﺾ‪ .‬ﻭﻫﺬﺍ ﺩﻟﻴﻞ ﻋﻠﻰ ﺇﳝﺎﻧﻪ ﺍﻟﻘﻮﻱ ﺑﻘﻴﻤﺔ ﺍﻟﺘﺎﺭﻳﺦ‪ ،‬ﻭﺃﳘﻴـﺔ ‪-‬ﺑـﻞ‬
‫ﺿﺮﻭﺭﺓ‪ -‬ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﺘﺎﺭﳜﻴﺔ ﻣﻦ ﺟﻬﺔ‪ ،‬ﻭﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ ﺿﺮﻭﺭﺓ ﻣـﺴﺎﻳﺮﺓ ﺍﻟﻮﺍﻗـﻊ ﲟـﺴﺘﺠﺪﺍﺗﻪ‪،‬‬
‫ﻭﺍﻟﺘﻔﺎﻋﻞ ﻣﻊ ﳐﺘﻠﻒ ﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﻄﺎﺭﺋﺔ‪ ،‬ﻭﺍﻷﺣﺪﺍﺙ ﺍﻟﻨﺎﺯﻟﺔ‪.‬‬
‫‪ -6‬ﱂ ﺗﱪﺯ ﻓﺘﺮﺓ ﺍﻟﻨﺒﻮﺓ‪ ،‬ﻭﺍﳋﻼﻓﺔ ﺍﻟﺮﺍﺷﺪﺓ ﰲ ﻓﻜﺮ ﺍﻟﻐﺰﺍﱄ ﻋﻠﻰ ﺃ‪‬ﺎ ﺍﻟﻔﺘﺮﺓ ﺍﻟﺬﻫﺒﻴﺔ ﻟﻠﺘﺎﺭﻳﺦ ﺍﻹﺳﻼﻣﻲ‬
‫ﻓﺤﺴﺐ؛ ﻭﻟﻜﻨﻬﺎ ﺑﺮﺯﺕ ﺃﻳﻀﺎ ﻛﻤﻌﻴﺎﺭ ﻟﻠﺤﻜﻢ ﻋﻠﻰ ﺑﺎﻗﻲ ﺍﻟﻔﺘﺮﺍﺕ ﺍﻷﺧﺮﻯ ‪-‬ﲟﺎ ﻓﻴﻬﺎ ﺍﻟﻔﺘـﺮﺓ ﺍﻟـﱵ‬
‫ﻋﺎﻳﺸﻬﺎ ﻫﻮ‪ -‬ﺑﺎﻟﺘﻘﺪﻡ‪ ،‬ﺃﻭ ﺍﻟﺘﺨﻠﻒ ﺍﳊﻀﺎﺭﻱ‪.‬‬
‫‪ -7‬ﻻ ﳝﻜﻦ ﺍﻋﺘﺒﺎﺭ ﺍﻻﻣﺘﺪﺍﺩ ﺍﳉﻐﺮﺍﰲ ﻟﻠﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻣﻘﻴﺎﺳﺎ ﻟﺘﻄﻮﺭ ﺍﺠﻤﻟﺘﻤﻌﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺫﻟﻚ ﺃﻥ‬
‫ﺍﻟﺘﺎﺭﻳﺦ ﺍﻹﺳﻼﻣﻲ ﻗﺪ ﺷﻬﺪ ﻓﺘﺮﺍﺕ ﺗﺰﺍﻣﻦ ﻓﻴﻬﺎ ﺍﺗﺴﺎﻉ ﺍﻟﺮﻗﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻊ ﺗﻄﻮﺭ‪ ،‬ﻭﺭﻗﻲ ﺍﺠﻤﻟﺘﻤﻌـﺎﺕ‬
‫ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺷﻬﺪ ﺃﻳﻀﺎ ﻓﺘﺮﺍﺕ ﺗﺰﺍﻣﻦ ﻓﻴﻬﺎ ﺗﻘﻠﺺ ﺍﻟﺮﻗﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻊ ﺗﻄﻮﺭ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﺃﻭ ﺍﻟﻌﻜـﺲ‬
‫ﻣﺜﻞ ﻣﺎ ﻫﻮ ﻗﺎﺋﻢ ﺍﻟﻴﻮﻡ؛ ﺇﺫ ﺃﻥ ﺗﺴﺎﺭﻉ ﺍﳌﺪ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﺍﻧﺘﺸﺎﺭﻩ ﺍﻟﻮﺍﺳﻊ ﰲ ﻛﺎﻓﺔ ﺃﺭﺟـﺎﺀ ﺍﳌﻌﻤـﻮﺭﺓ‬
‫ﻣﺘﺰﺍﻣﻦ ﻣﻊ ﲣﻠﻒ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺍﳓﻄﺎﻃﻬﻢ‪.‬‬
‫‪ -8‬ﺷﻜﻞ ﺍﻹﺳﻼﻡ ﳏﻮﺭﺍ ﺑﺎﺭﺯﺍ ﰲ ﲢﻠﻴﻞ ﺍﻟﻐﺰﺍﱄ ﻷﺯﻣﺔ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﻫﺬﺍ ﻣﻦ ﺧﻼﻝ ﺇﻇﻬـﺎﺭﻩ‬
‫ﳊﻘﻴﻘﺔ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺍﻟﺘﺨﻠﻒ ﺍﻟﺬﻱ ﻳﻌﺮﻓﻪ ﺍﳌﺴﻠﻤﻮﻥ‪ ،‬ﻭﺗﺄﻛﻴﺪﻩ ﻋﻠﻰ ﺍﻟﻨﻘﻄﺘﲔ ﺍﻵﺗﻴﺘﲔ‪:‬‬
‫ﺃ‪ -‬ﺃﻥ ﺍﺑﺘﻌﺎﺩ ﺍﳌﺴﻠﻤﲔ ﻋﻦ ﺍﻹﺳﻼﻡ ‪-‬ﻓﻬﻤﺎ ﻭﺗﻄﺒﻴﻘﺎ‪ ،‬ﻗﺼﻮﺭﺍ ﺃﻭ ﺗﻘﺼﲑﺍ‪ -‬ﻛﺎﻥ ﺳـﺒﺒﺎ ﰲ ﲣﻠﻔﻬـﻢ‪،‬‬
‫ﻭﺍ‪‬ﻴﺎﺭ ﺣﻀﺎﺭ‪‬ﻢ‪.‬‬
‫ﺏ‪ -‬ﺃﻥ ﻗﻴﺎﻡ ‪‬ﻀﺔ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﳒﺎﺣﻬﺎ ﻣﺮﻫﻮﻥ ﺑﺎﻟﻌﻮﺩﺓ ﺍﳊﻘﻴﻘﻴﺔ ﺇﱃ ﺍﻹﺳﻼﻡ ‪-‬ﻓﻬﻤﺎ ﻭﺗﻄﺒﻴﻘﺎ‪.-‬‬
‫‪ -9‬ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺗﻨﺎﺛﺮ ﺃﻓﻜﺎﺭ ﺍﻟﻐﺰﺍﱄ ‪-‬ﺍﳌﺘﻌﻠﻘﺔ ﺑﺘﺨﻠﻒ ﺍﳌﺴﻠﻤﲔ‪ ،-‬ﻭﺗﻮﺯﻋﻬﺎ ﻋﻠﻰ ﻛﺘﺒﻪ ﺑـﺸﻜﻞ‬
‫ﻏﲑ ﻣﺮﺗﺐ‪ .‬ﺇﻻ ﺃﻥ ﻋﻤﻠﻴﺔ ﺍﺳﺘﻘﺮﺍﺋﻬﺎ ﺗﺆﻛﺪ؛ ﺃﻧﻪ ﺍﺗﺒﻊ ﺟﻞ ﺍﳋﻄـﻮﺍﺕ ﺍﻟﻼﺯﻣـﺔ ﻟﺪﺭﺍﺳـﺔ ﺍﻟﺘﺨﻠـﻒ‬
‫ﺍﳊﻀﺎﺭﻱ؛ ﻛﻈﺎﻫﺮﺓ ﺍﺟﺘﻤﺎﻋﻴﺔ ﻣﺘﻔﺸﻴﺔ ﰲ ﺃﺭﺟﺎﺀ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ .‬ﻓﻬﻮ ﺗﻄﺮﻕ ﺇﱃ ﺣﻘﻴﻘﺔ‪ ،‬ﻭﻭﺍﻗـﻊ‬
‫ﺍﻟﺘﺨﻠﻒ‪ ،‬ﻭﻣﻈﺎﻫﺮﻩ‪ ،‬ﻭﺃﺳﺒﺎﺑﻪ‪ ،‬ﻭﺁﺛﺎﺭﻩ‪ ،‬ﻭﺍﳊﻠﻮﻝ ﺍﻟﻜﻔﻴـﻠﺔ ﺑﺎﻟﻘﻀﺎﺀ ﻋﻠﻴـﻪ‪ .‬ﻭﻫـﺬﻩ ﺇﺷـﺎﺭﺓ ﺇﱃ ﺃﻥ‬
‫ﺍﻟﻐﺰﺍﱄ ‪-‬ﻣﺒﺪﺋﻴﺎ‪ -‬ﻗﺪ ﳒﺢ ﰲ ﺍﻹﳌﺎﻡ ﺑﺄﺑﻌﺎﺩ ﻇﺎﻫﺮﺓ ﺍﻟﺘﺨﻠﻒ ﺍﳊﻀﺎﺭﻱ‪.‬‬
‫‪ -10‬ﺇﻥ ﲢﻠﻴﻞ ﺍﻟﻐﺰﺍﱄ ﻷﺳﺒﺎﺏ ﲣﻠﻒ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﺃﻓﻀﻰ ﺑﻪ ﺇﱃ ﺍﻟﻜﺸﻒ ﻋﻦ ﺟﺒﻬﺘﲔ ﺗﺘﻘﺎﲰﺎﻥ‬
‫ﻣﻌﺎ ﻣﺴﺆﻭﻟﻴﺔ ﻣﺎ ﳊﻖ ﺑﺎﳌﺴﻠﻤﲔ‪ ،‬ﺃﻭﻻﳘﺎ ﻭﻫﻲ ﺍﻷﺷﺪ ﺧﻄﻮﺭﺓ‪ ،‬ﻭﺗﺄﺛﲑﺍ؛ ﻫﻲ ﺟﺒﻬﺔ ﺍﳌﺴﻠﻤﲔ ﺃﻧﻔﺴﻬﻢ‪،‬‬
‫ﺼﺮﻭﺍ ﰲ ﻓﻬﻢ‪ ،‬ﻭﺗﻄﺒﻴﻖ ﺩﻳﻨﻬﻢ‪ .‬ﻭﺛﺎﻧﻴﺘﻬﻤﺎ؛ ﻫﻲ ﺟﺒﻬﺔ ﻏﲑ ﺍﳌﺴﻠﻤﲔ ﺍﻟﺬﻳﻦ ﺩﻓﻌﻬﻢ‬
‫ﺼﺮﻭﺍ‪ ،‬ﺃﻭ ﹶﻗ ‪‬‬
‫ﻭﺍﻟﺬﻳﻦ ﹶﻗ ‪‬‬
‫ﺣﻘﺪﻫﻢ ﻟﻺﺳﻼﻡ ﺇﱃ ﺷﻦ ﻫﺠﻮﻡ ﻋﻨﻴﻒ ﻋﻠﻰ ﺷﻌﻮﺑﻪ‪ ،‬ﻭﻣﻘﻮﻣﺎﺗﻪ ﺍﳊﻀﺎﺭﻳﺔ ﺍﳌﺨﺘﻠﻔﺔ‪.‬‬
‫‪ -11‬ﺍﺗﺴﻢ ﺟﻬﺪ ﺍﻟﻐﺰﺍﱄ ﰲ ﲢﺪﻳﺪ ﺃﺳﺒﺎﺏ ﺍﻟﺘﺨﻠﻒ ﺑﻜﺜﲑ ﻣﻦ ﺍﻟﺸﻤﻮﻟﻴﺔ‪ ،‬ﻭﺍﻟﻌﻤﻖ‪ ،‬ﻭﺍﻟﺪﻗﺔ ﰲ ﺗﺘﺒـﻊ‬
‫ﺍﻟﻌﻠﻞ‪ ،‬ﻣﻬﻤﺎ ﺑﺪﺕ ﻗﺪﳝﺔ‪ ،‬ﺃﻭ ﺿﻌﻴﻔﺔ ﺍﻟﻔﺎﻋﻠﻴﺔ‪ ،‬ﺃﻭ ﺑﻌﻴﺪﺓ ﻋﻦ ﺍﳌﺴﻠﻤﲔ‪ .‬ﻓﻮﺻﻞ ﺑﺬﻟﻚ ﺇﱃ ﺍﻟﺘﺄﻛﻴﺪ ﻋﻠﻰ‬
‫ﺃﻥ ﻫﺬﻩ ﺍﻷﺳﺒﺎﺏ ﻗﺪﳝﺔ ﻭﺟﺪﻳﺪﺓ‪ ،‬ﻭﺃ‪‬ﺎ ﺩﺍﺧﻠﻴﺔ ﻭﺧﺎﺭﺟﻴﺔ‪ ،‬ﻭﺃ‪‬ﺎ ﻻ ﺗﻨﺤﺼﺮ ﰲ ﺟﺎﻧﺐ ﺩﻭﻥ ﺁﺧﺮ‪.‬‬
‫‪ -12‬ﳒﺢ ﺍﻟﻐﺰﺍﱄ ﻛﺜﲑﺍ ﰲ ﺗﻘﺪﱘ ﻣﻘﺘﺮﺣﺎﺕ‪ ،‬ﻭﺣﻠﻮﻝ ﻷﺯﻣﺔ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﻫﺬﺍ ﻣـﻦ ﺧـﻼﻝ‬
‫ﺇﺻﺎﺑﺘﻪ ﳌﻮﺍﻃﻦ ﺍﻟﺪﺍﺀ‪ ،‬ﻭﻣﻜﺎﻣﻦ ﺍﳋﻠﻞ‪ ،‬ﻓﻜﺎﻥ ﺗﺄﻛﻴﺪﻩ ﺍﻟﻜﺒﲑ ﻋﻠﻰ ﺿﺮﻭﺭﺓ ﺗﺼﺤﻴﺢ ﺍﻟـﻮﻋﻲ ﺍﻟـﺪﻳﲏ‬
‫ﻟﻠﻤﺴﻠﻤﲔ‪ ،‬ﰒ ﺗﺼﺤﻴﺢ ﻋﻼﻗﺘﻬﻢ ﺑﺎﻟﺪﻧﻴﺎ‪ .‬ﺇﻻ ﺃﻥ ﺗﻌﻘﺪ‪ ،‬ﻭﺗﺸﺎﺑﻚ ﺍﻷﻭﺿـﺎﻉ ﺍﻟـﱵ ﳛﻴـﺎ ﰲ ﻇﻠـﻬﺎ‬
‫ﺍﳌﺴﻠﻤﻮﻥ‪ ،‬ﻭﺯﻳﺎﺩﺓ ﺍﻟﻀﻐﻮﻃﺎﺕ ﺍﳋﺎﺭﺟﻴﺔ ‪-‬ﺍﻷﺟﻨﺒﻴﺔ‪ ،-‬ﻭﺷﺪﺓ ﺍﻟﺘﺤﺪﻳﺎﺕ ﺑﺸﱴ ﻣﺴﺘﻮﻳﺎ‪‬ﺎ‪ ،‬ﻭﺍﻟﻘﺎﺋﻤـﺔ‬
‫ﻛﻌﻘﺒﺔ ﰲ ﻃﺮﻳﻖ ﺍﻟﻨﻬﻀﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳌﺮﺗﻘﺒﺔ؛ ﳚﻌﻞ ﻫﺬﻩ ﺍﳊﻠﻮﻝ ﺍﳌﻘﺪﻣﺔ ‪-‬ﻋﻠﻰ ﻣﺎ ﻓﻴﻬـﺎ ﻣـﻦ ﺟـﺪﺓ‬
‫ﻭﺇﺻﺎﺑﺔ‪ -‬ﺻﻌﺒﺔ ﺍﻟﺘﻄﺒﻴﻖ‪ ،‬ﻭﺑﻌﻴﺪﺓ ﻋﻦ ﺍﻟﺘﺠﺴﻴﺪ ﰲ ﺍﻟﻮﺍﻗﻊ ﻧﻈـﺮﺍ ﻟﻐﻴـﺎﺏ ﺍﻹﺳـﺘﺮﺍﺗﻴﺠﻴﺔ ﺍﻟﺪﻗﻴﻘـﺔ‪،‬‬
‫ﻭﺍﳌﻮﺿﺤﺔ ﻟﻜﻴﻔﻴﺔ ﲡﺴﻴﺪﻫﺎ‪ ،‬ﻭﺗﻔﻌﻴﻠﻬﺎ ﻋﻠﻰ ﺃﺭﺽ ﺍﻟﻮﺍﻗﻊ‪.‬‬
‫‪ -13‬ﺇﻥ ﺍﻟﻐﺰﺍﱄ‪ ،‬ﻭﺭﻏﻢ ﻣﺎ ﻋﺎﻳﺸﻪ ‪-‬ﻃﻴﻠﺔ ﺣﻴﺎﺗﻪ‪ -‬ﻣﻦ ﺃﺣﺪﺍﺙ ﺳﻴﺌﺔ ﻛﺜﲑﺓ‪ ،‬ﻭﺭﻏﻢ ﻣﺎ ﺍﻃﻠﻊ ﻋﻠﻴﻪ ﻣﻦ‬
‫ﻣﺒﺎﺩﺭﺍﺕ‪ ،‬ﻭﻣﺴﺎﻋﻲ ﻹﻋﺎﺩﺓ ﺑﻨﺎﺀ ﺍﻟﺼﺮﺡ ﺍﳊﻀﺎﺭﻱ ﺍﻹﺳﻼﻣﻲ ﻣﻦ ﺟﺪﻳﺪ‪ ،‬ﻭﱂ ﻳﻜﺘﺐ ﳍﺎ ﺃﻥ ﺗﺘﺤﻘﻖ‪،‬‬
‫ﻭﺗﻨﺠﺢ؛ ﺇﻻ ﺃﻥ ﻧﻈﺮﺗﻪ ﳌﺴﺘﻘﺒﻞ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺣﻀﺎﺭﺗﻪ ﻛﺎﻧﺖ ﺩﻭﻣﺎ ﻧﻈﺮﺓ ﺗﻔﺎﺅﻟﻴﺔ‪ ،‬ﻭﻗﻨﺎﻋﺘﻪ ﻇﻠﺖ ﻗﺎﺋﻤﺔ‬
‫ﻋﻠﻰ ﺃﻥ ﺍﻟﺸﺮﻭﻕ ﺍﶈﻤﺪﻱ ﻟﻦ ﻳﻠﺤﻘﻪ ﺃﻓﻮﻝ‪ ،‬ﻭﺃﻥ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻻ ﺑﺪ ﺃﻥ ﺗﺴﺘﻌﻴﺪ ﳎﺪﻫﺎ ﺍﳊـﻀﺎﺭﻱ‬
‫ﰲ ﻳﻮﻡ ﻣﺎ‪.‬‬
‫ﻭﺃﻥ ﺍﳌﻬﻢ ﻟﻴﺲ ﻗﻄﻒ ﺍﻟﺜﻤﺮﺓ ﻓﺤﺴﺐ‪ ،‬ﻭﻟﻜﻦ ﺍﳌﻬﻢ ﻫﻮ ﺑﺬﺭﻫﺎ‪ ،‬ﻭﺗﻌﻬﺪﻫﺎ؛ ﻷﻥ ﺍﻟﻘﻄﻒ ﺁﺕ ﻻ ﳏﺎﻟﺔ‬
‫ﺇﻥ ﹸﺃﺣﺴﻦ ﺍﻟﺒﺬﺭ‪ ،‬ﻭﹸﺃﺗﻘﻦ ﺍﻟﺘﻌﻬﺪ‪ ،‬ﻭﺍﻟﺮﻋﺎﻳﺔ‪ ،‬ﻭﻻ ﺿﲑ ﺇﻥ ﺑﺬﺭ ﺍﻟﺜﻤﺮﺓ ﺷﺨﺺ‪ ،‬ﰒ ﻗﻄﻔﻬﺎ ﻣﻦ ﺟﺎﺀ ﺑﻌﺪﻩ‪.‬‬
‫‪ -14‬ﻛﻤﺤﺎﻭﻟﺔ ﻟﺘﻘﻴﻴﻢ ﺍﳉﻬﺪ ﺍﻟﺬﻱ ﻗﺪﻣﻪ ﺍﻟﻐﺰﺍﱄ؛ ﳝﻜﻦ ﺍﻟﻘﻮﻝ ﺃﻧﻪ ﺟﻬﺪ ﻗـﻴﻢ‪ ،‬ﻭﻣﻮﻓـﻖ ﰲ ﻋـﺪﺓ‬
‫ﻣﺴﺘﻮﻳﺎﺕ‪ ،‬ﺑﺪﺀﺍ ﺑﻨﺠﺎﺣﻪ ﺍﻟﻜﺒﲑ ﰲ ﲡﺴﻴﺪ ﻣﻌﺎﱂ ﺍﻟﻮﺍﻗﻊ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﺭﺻﺪ ﻣﻈﺎﻫﺮ ﲣﻠﻔﻪ‪ ،‬ﰒ ﺗﺘﺒـﻊ‪،‬‬
‫ﻭﲢﻠﻴﻞ ﺃﺳﺒﺎﺏ ﻧﺸﺄﺓ‪ ،‬ﻭﺗﻌﻘﺪ ﺃﺯﻣﺘﻪ‪ .‬ﻭﻟﻜﻨﻪ ﰲ ﻣﺮﺣﻠﺔ ﻭﺻﻒ‪ ،‬ﻭﺗﻘﺪﱘ ﺍﳊﻠﻮﻝ ﱂ ﻳﻘﺪﻡ ﺍﻹﺳﺘﺮﺍﺗﻴﺠﻴﺔ‬
‫ﺍﻟﻔﻌﻠﻴﺔ ﻟﺘﺠﺴﻴﺪﻫﺎ ﰲ ﺃﺭﺽ ﺍﻟﻮﺍﻗﻊ‪ ،‬ﳑﺎ ﻳﺪﻓﻌﻨﺎ ﺇﱃ ﺍﻟﻘﻮﻝ؛ ﺑﺄﻥ ﺟﻬﺪ ﺍﻟﻐﺰﺍﱄ ﻻ ﳝﻜﻦ ﻭﺻﻔﻪ ﺑﺎﳌﺸﺮﻭﻉ‬
‫ﺍﳊﻀﺎﺭﻱ ﺍﻟﻜﻔﻴﻞ ﺑﺘﺨﻠﻴﺺ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻣﻦ ﺃﺯﻣﺘﻪ ﺍﳊﺎﻟﻴﺔ‪ .‬ﻭﻟﻜﻦ ﳝﻜﻦ ﺍﻟﺘﺄﻛﻴﺪ ﻋﻠﻰ ﺃﻧﻪ ﳎﻬـﻮﺩ‬
‫ﻗﻴﻢ ﺳﺎﻫﻢ ﰲ ﺗﻘﺪﱘ‪ ،‬ﻭﺇﺭﺳﺎﺀ ﻟﺒﻨﺎﺕ ﻫﺎﻣﺔ‪ ،‬ﻭﺧﻄﻮﺍﺕ ﺟﺎﺩﺓ‪ ،‬ﻭﻓﻌﺎﻟﺔ ﻟﻘﻴـﺎﻡ ﺍﳌـﺸﺮﻭﻉ ﺍﳊـﻀﺎﺭﻱ‬
‫ﺍﻹﺳﻼﻣﻲ ﺍﻟﺬﻱ ﺗﺮﻗﺒﻪ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻦ ﻛﺎﻓﺔ ﺃﺑﻨﺎﺋﻬﺎ‪ .‬ﻣﺎ ﻳﺜﺒﺖ ﺿﺮﻭﺭﺓ ﺍﻻﻧﺘﻔﺎﻉ ﻣﻨﻪ‪ ،‬ﻭﻋﺪﻡ ﺍﻟﻐﺾ‬
‫ﻣﻦ ﻗﻴﻤﺘﻪ‪ ،‬ﺃﻭ ﺭﻛﻨﻪ ﺑﻌﻴﺪﺍ‪.‬‬
‫ﺗﻮﺻﻴﺎﺕ ﺍﻟﺒﺤﺚ‪:‬‬
‫ﰲ ﺁﺧﺮ ﳏﻄﺔ ﺿﻤﻦ ﻫﺬﻩ ﺍﳋﺎﲤﺔ‪ ،‬ﺗﺒﺎﺩﺭﺕ ﺇﱄ ﺑﻌﺾ ﺍﻟﺘﻮﺻﻴﺎﺕ ﺍﻟﱵ ﳝﻜﻦ ﺗﻠﺨﻴﺼﻬﺎ ﻓﻴﻤﺎ‬
‫ﻳﺄﰐ‪:‬‬
‫‪ -1‬ﻣﻦ ﺍﳉﺪﻳﺮ ﺑﺎﻟﻌﻠﻤﺎﺀ‪ ،‬ﻭﺍﻟﻔﻘﻬﺎﺀ‪ ،‬ﻭﺍﻟﺪﻋﺎﺓ‪ ،‬ﻭﺍﳌﻔﻜﺮﻳﻦ ﺍﳌﺴﻠﻤﲔ ﺃﻥ ﻳﻮﺟﻬﻮﺍ ﺍﻫﺘﻤﺎﻣﺎ‪‬ﻢ ﺑـﺸﻜﻞ‬
‫ﻣﻜﺜﻒ ﻟﺪﺭﺍﺳﺔ ﺃﺣﻮﺍﻝ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﺃﻭﺿﺎﻉ ﺍﳌﺴﻠﻤﲔ ﺳﻮﺍﺀ ﻛﺎﻧﻮﺍ ﻣﻘﻴﻤﲔ ﰲ ﺩﻭﻝ ﺇﺳـﻼﻣﻴﺔ‪،‬‬
‫ﺃﻭ ﻛﺎﻧﻮﺍ ﺃﻗﻠﻴﺎﺕ ﰲ ﺩﻭﻝ ﻏﲑ ﺇﺳﻼﻣﻴﺔ‪ ،‬ﺇﺫ ﺃﻥ ﺍﻟﻨﻘﺺ ﻭﺍﺿﺢ‪ ،‬ﻭﻣﻠﻤﻮﺱ ﰲ ﻫﺬﺍ ﺍﳌﻴﺪﺍﻥ‪.‬‬
‫‪ -2‬ﳚﺐ ﺃﻥ ﺗﺘﺠﺎﻭﺯ ﺍﺠﻤﻟﻬﻮﺩﺍﺕ‪ ،‬ﻭﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﳌﻘﺪﻣﺔ ﺣﻮﻝ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﺍﻹﻃﺎﺭ ﺍﻹﻗﻠﻴﻤﻲ ﺍﻟﺬﻱ‬
‫ﻃﺒﻌﻬﺎ ﻟﻔﺘﺮﺓ ﻃﻮﻳﻠﺔ‪ .‬ﺇﺫ ﻻ ﳚﺐ ﺍﻟﺘﺮﻛﻴﺰ ﻋﻠﻰ ﺍﻟﻌﺎﱂ ﺍﻟﻌﺮﰊ‪ ،‬ﺃﻭ ﺍﳌﻐﺮﺏ ﺍﻟﻌﺮﰊ‪ ،‬ﺃﻭ ﺍﳌﺸﺮﻕ ﺍﻟﻌﺮﰊ؛ ﰲ‬
‫ﺣﲔ ﳛﺘﺎﺝ ﺍﻟﻜﺜﲑ ﻣﻦ ﺃﺟﺰﺍﺀ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﺇﱃ ﺍﻟﺪﺭﺱ‪ ،‬ﻭﺍﻟﺘﺘﺒﻊ‪ .‬ﻭﻟﻜﻦ ﳚﺐ ﺃﻥ ﻳﺰﻭﺩ ﺍﻟﻘـﺎﺭﺉ‪،‬‬
‫ﻭﺍﻟﺒﺎﺣﺚ ﲟﻌﻠﻮﻣﺎﺕ ﺩﻗﻴﻘﺔ‪ ،‬ﻭﺇﺣﺼﺎﺀﺍﺕ ﺣﺪﻳﺜﺔ ﺑﻜﻞ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺎﳌﺴﻠﻤﲔ؛ ﺳﻮﺍﺀ ﻣﻦ ﺧﻼﻝ ﺍﻷﲝﺎﺙ‪،‬‬
‫ﻭﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﳌﻨﺸﻮﺭﺓ ﰲ ﺍﻟﻜﺘﺐ‪ ،‬ﻭﺍﺠﻤﻟﻼﺕ‪ ،‬ﺃﻭ ﻣﻦ ﺧﻼﻝ ﻣﻮﺍﻗﻊ ﺍﻹﻧﺘﺮﻧﺖ‪.‬‬
‫‪ -3‬ﳚﺐ ﺍﻻﻫﺘﻤﺎﻡ ﺑﺎﳉﻬﺪ ﺍﻟﺬﻱ ﻗﺪﻣﻪ ﺍﻟﻐﺰﺍﱄ ‪-‬ﺭﲪﻪ ﺍﷲ‪ ،-‬ﻭﺃﻥ ﻳﺘﻢ ﺍﳊﺮﺹ ﻋﻠﻰ ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣـﻦ‬
‫ﳐﺘﻠﻒ ﺍﻹﺻﻼﺣﺎﺕ ﺍﻟﱵ ﻭﺟﻬﻬﺎ ﻹﻋﺎﺩﺓ ﺑﻨﺎﺀ ﺍﳊﻀﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻦ ﺟﺪﻳﺪ‪ .‬ﻓﻬﻮ ﲝﻖ ﳝﺜﻞ ﺃﺣﺪ ﺃﻫﻢ‪،‬‬
‫ﻭﺃﺑﺮﺯ ﺍﳌﺼﻠﺤﲔ ﰲ ﺍﻟﻘﺮﻥ ﺍﻟﻌﺸﺮﻳﻦ ﻟﻠﻤﻴﻼﺩ‪ ،‬ﻧﻈﺮﺍ ﻟﻠﻤﺠﻬﻮﺩ ﺍﻟﻜﺒﲑ ﺍﻟﺬﻱ ﺯﺧﺮﺕ ﺑﻪ ﻛﺘﺒﻪ‪ ،‬ﻭﺍﻟـﺬﻱ‬
‫ﺗﻨﺎﺛﺮﺕ ﺃﻓﻜﺎﺭﻩ‪ ،‬ﻭﺟﺰﺋﻴﺎﺗﻪ ﺑﲔ ﺛﻨﺎﻳﺎﻫﺎ‪.‬‬
‫ﻭﻣﻦ ﺳﺒﻞ ﺍﻟﺘﻌﺮﻑ‪ ،‬ﻭﺍﻻﻧﺘﻔﺎﻉ ﻣﻦ ﳎﻬﻮﺩﺍﺕ ﺍﻟﻐﺰﺍﱄ‪ :‬ﻋﻘﺪ ﳏﺎﺿﺮﺍﺕ‪ ،‬ﻭﻧﺪﻭﺍﺕ ﺗﺘﻨﺎﻭﻝ ﺃﺑﻌﺎﺩ ﺍﳌﺸﺮﻭﻉ‬
‫ﺍﳊﻀﺎﺭﻱ ﻟﺪﻯ ﺍﻟﺸﻴﺦ‪ ،‬ﻭﲢﺎﻭﻝ ﺗﺘﺒﻊ ﻛﻞ ﺧﻄﻮﺍﺗﻪ ﰲ ﻋﻼﺝ ﺍﻟﺘﺨﻠﻒ ﺍﻟﺮﻫﻴﺐ ﺍﻟﺬﻱ ﻳﻌﺘـﺮﻱ ﺍﻟﻌـﺎﱂ‬
‫ﺍﻹﺳﻼﻣﻲ‪.‬‬
‫‪ -4‬ﰲ ﺳﺒﻴﻞ ﺇﳒﺎﺡ ﺍﻟﻨﻬﻀﺔ ﺍﳊﻀﺎﺭﻳﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻻ ﺑﺪ ﻣﻦ ﺍﻻﻧﺘﻔﺎﻉ ﻣـﻦ ﳐﺘﻠـﻒ ﺍﺠﻤﻟﻬـﻮﺩﺍﺕ‪،‬‬
‫ﻭﺍﳌﺸﺎﺭﻳﻊ ﺍﳌﻄﺮﻭﺣﺔ ﻋﻠﻰ ﺍﻟﺴﺎﺣﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺍﻟﱵ ﺗﺘﻔﺎﻭﺕ ﰲ ﻣﻨﻄﻠﻘﺎ‪‬ﺎ‪ ،‬ﻭﻃﺮﻳﻘﺔ ﲢﻠﻴﻠﻬﺎ‪ ،‬ﻭﳕـﻂ‬
‫ﺗﻌﺎﻣﻠﻬﺎ ﻣﻊ ﺃﺑﻌﺎﺩ ﺍﻷﺯﻣﺔ؛ ﻷﻥ ﻃﺒﻴﻌﺔ ﺍﻷﺯﻣﺔ ﺗﺴﺘﻮﺟﺐ ﺫﻟﻚ‪.‬‬
‫ ﻓﻬﺮﺱ ﺍﻵﻳﺎﺕ‪.‬‬‫ ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ‪.‬‬‫ ﻗﺎﺋﻤﺔ ﺍﳌﺼﺎﺩﺭ ﻭﺍﳌﺮﺍﺟﻊ‪.‬‬‫ﻣﻠﺤﻖ ﺍﳋﺮﺍﺋﻂ ﻭﺍﳌﻨﺤﻨﻴﺎﺕ ﺍﻟﺒﻴﺎﻧﻴﺔ‪.‬‬‫‪ -‬ﻓﻬﺮﺱ ﺍﳌﻮﺿﻮﻋﺎﺕ‪.‬‬
‫ﺍﻟﻔﻬﺎﺭﺱ‪:‬‬
‫ﻓﻬﺮﺱ ﺍﻵﻳﺎﺕ‬
‫ﺍﻵﻳـــــــــﺔ‬
‫ﺍﻟﺴﻮﺭﺓ‬
‫ﺭﻗﻤﻬﺎ‬
‫]ﺗﻠﻚ ﺃﻣﺔ ﻗﺪ‬
‫ﺍﻟﺒﻘﺮﺓ‬
‫‪13‬‬
‫‪4‬ﻭ‪141‬‬
‫ﺧﻠﺖ‪[.........................‬‬
‫ﺍﻟﺼﻔﺤﺔ‬
‫‪239‬‬
‫ﻚ ‪‬ﺟ ‪‬ﻌ ﹾﻠﻨ‪‬ﺎ ﹸﻛ ‪‬ﻢ ﺃﹸ ‪‬ﻣ ﹰﺔ ‪‬ﻭﺳ‪‬ﻄﹰﺎ ‪[............‬‬
‫] ‪‬ﻭ ﹶﻛ ﹶﺬِﻟ ‪‬‬
‫ﺍﻟﺒﻘﺮﺓ‬
‫‪143‬‬
‫‪137‬‬
‫]ﻳ‪‬ﺎ ﹶﺃﱡﻳﻬ‪‬ﺎ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ﹸﻛﻠﹸﻮﺍ ‪[...............‬‬
‫ﺍﻟﺒﻘﺮﺓ‬
‫‪172‬‬
‫‪235‬‬
‫ﺁﻝ ﻋﻤﺮﺍﻥ‬
‫‪110‬‬
‫‪48‬‬
‫] ﹸﻛ‪‬ﻨ‪‬ﺘ ‪‬ﻢ ‪‬ﺧ‪‬ﻴ ‪‬ﺮ‬
‫ﺃﹸ ‪‬ﻣ ٍﺔ‪[.............................‬‬
‫ﻚ ﺍﹾﻟﹶﺄﻳ‪‬ﺎ ‪‬ﻡ ‪‬ﻧﺪ‪‬ﺍ ِﻭﹸﻟﻬ‪‬ﺎ‪[.....................‬‬
‫] ‪‬ﻭِﺗ ﹾﻠ ‪‬‬
‫ﺁﻝ ﻋﻤﺮﺍﻥ‬
‫] ‪‬ﻭﺷ‪‬ﺎ ِﻭ ‪‬ﺭ ‪‬ﻫ ‪‬ﻢ ﻓِﻲ ﺍﹾﻟﹶﺄﻣ‪‬ﺮ‪[....................‬‬
‫ﺁﻝ ﻋﻤﺮﺍﻥ‬
‫] ‪‬ﻭ ‪‬ﺩ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﻛ ﹶﻔﺮ‪‬ﻭﺍ ﹶﻟ ‪‬ﻮ ‪‬ﺗ ‪‬ﻐ ﹸﻔﻠﹸﻮ ﹶﻥ‪..............‬‬
‫ﺍﻟﻨﺴﺎﺀ‬
‫[‬
‫] ‪‬ﻭﹶﻟ ﹶﻘ ‪‬ﺪ ﹶﺫ ‪‬ﺭﹾﺃﻧ‪‬ﺎ‬
‫ﺍﻷﻋﺮﺍﻑ‬
‫‪140‬‬
‫‪15‬‬
‫‪9‬‬
‫‪102‬‬
‫‪179‬‬
‫‪141‬‬
‫‪127‬ﻭ‬
‫‪176‬‬
‫‪155‬ﻭ‬
‫‪233‬‬
‫‪86‬‬
‫ﺠ ‪‬ﻬ‪‬ﻨ ‪‬ﻢ‪[.........................‬‬
‫ِﻟ ‪‬‬
‫] ﻳ‪‬ﺎ ﹶﺃﱡﻳﻬ‪‬ﺎ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ﻻ ‪‬ﺗﺨ‪‬ﻮﻧ‪‬ﻮﺍ‪.............‬‬
‫ﺍﻷﻧﻔﺎﻝ‬
‫‪27‬‬
‫‪175‬‬
‫[‬
‫ﺕ ‪‬ﺑ ‪‬ﻌﻀ‪‬ﻬ‪ ‬ﻢ‪[.........‬‬
‫]ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣﻨ‪‬ﻮ ﹶﻥ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣﻨ‪‬ﺎ ‪‬‬
‫ﺍﻟﺘﻮﺑﺔ‬
‫‪71‬‬
‫‪160‬‬
‫ﺡ ﺍﻟﻠﱠ ِﻪ‪[...............‬‬
‫]ﻭ‪‬ﻻ ‪‬ﺗ‪‬ﻴﹶﺄﺳ‪‬ﻮﺍ ِﻣ ‪‬ﻦ ‪‬ﺭ ‪‬ﻭ ِ‬
‫ﻳﻮﺳﻒ‬
‫‪87‬‬
‫‪65‬‬
‫ﺴ ِﻜ‪‬ﻨ‪‬ﻨﻜﹸﻢ‪ ‬ﺍﹾﻟﹶﺄﺭ‪‬ﺽ‪[.....‬‬
‫ﲔ ‪‬ﻭﹶﻟﻨ‪ ‬‬
‫]ﹶﻟﻨ‪ ‬ﻬِﻠ ﹶﻜ ‪‬ﻦ ﺍﻟﻈﱠﺎِﻟ ِﻤ ‪‬‬
‫ﺇﺑﺮﺍﻫﻴﻢ‬
‫ﺤﻦ‪ ‬ﻧ ‪‬ﺰﹾﻟﻨ‪‬ﺎ ﺍﻟ ﱢﺬ ﹾﻛ ‪‬ﺮ‪[....................‬‬
‫]ِﺇﻧ‪‬ﺎ ‪‬ﻧ ‪‬‬
‫ﺍﳊﺠﺮ‬
‫‪13‬ﻭ‪14‬‬
‫‪09‬‬
‫‪231‬‬
‫‪211‬‬
‫ﺨﺬﹸﻭﺍ‪[....................‬‬
‫] ‪‬ﻭﻗﹶﺎ ﹶﻝ ﺍﻟﱠﻠ ‪‬ﻪ ﻻ ‪‬ﺗ‪‬ﺘ ِ‬
‫ﺍﻟﻨﺤﻞ‬
‫‪51‬‬
‫‪230‬‬
‫] ‪‬ﻭﻣ‪‬ﺎ ِﺑ ﹸﻜ ‪‬ﻢ ِﻣ ‪‬ﻦ ِﻧ ‪‬ﻌ ‪‬ﻤ ٍﺔ‪[......................‬‬
‫ﺍﻟﻨﺤﻞ‬
‫‪53‬‬
‫‪232‬‬
‫ﻚ ﹶﻗ ‪‬ﺮﻳ‪‬ﺔ‪[...............‬‬
‫] ‪‬ﻭِﺇﺫﹶﺍ ﹶﺃ ‪‬ﺭ ‪‬ﺩﻧ‪‬ﺎ ﹶﺃ ﹾﻥ ﻧ‪ ‬ﻬِﻠ ‪‬‬
‫ﺍﻹﺳﺮﺍﺀ‬
‫‪16‬‬
‫‪170‬‬
‫ﺤ ‪‬ﻲ‪[.....................‬‬
‫] ‪‬ﻭ‪‬ﺗ ‪‬ﻮﻛﱠ ﹾﻞ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ‪‬‬
‫ﺍﻟﻔﺮﻗﺎﻥ‬
‫‪58‬‬
‫‪234‬‬
‫]‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﻻ ‪‬ﻳ‪‬ﻨ ﹶﻔﻊ‪ ‬ﻣ‪‬ﺎ ﹲﻝ ﻭ‪‬ﻻ ‪‬ﺑﻨ‪‬ﻮ ﹶﻥ ِﺇﻟﱠﺎ ‪‬ﻣ ‪‬ﻦ‪[........‬‬
‫ﺍﻟﺸﻌﺮﺍﺀ‬
‫ﻚ ﺍﻟﺪ‪‬ﺍ ‪‬ﺭ‬
‫]ِﺗ ﹾﻠ ‪‬‬
‫ﺍﻟﻘﺼﺺ‬
‫‪88‬ﻭ‪89‬‬
‫‪83‬‬
‫‪86‬‬
‫‪65‬ﻭ‪138‬‬
‫ﺍﻟﹾﺂ ِﺧ ‪‬ﺮﺓﹸ‪[..........................‬‬
‫] ‪‬ﻭ ِﻣ ‪‬ﻦ ﺁﻳ‪‬ﺎِﺗ ِﻪ ﹶﺃ ﹾﻥ ‪‬ﺧﹶﻠ ‪‬ﻖ ﹶﻟ ﹸﻜ ‪‬ﻢ‪[.................‬‬
‫ﺍﻟﺮﻭﻡ‬
‫‪21‬‬
‫‪87‬‬
‫] ‪‬ﻭﻗﹶﺎﻟﹸﻮﺍ ‪‬ﺭ‪‬ﺑﻨ‪‬ﺎ ِﺇﻧ‪‬ﺎ ﹶﺃ ﹶﻃ ‪‬ﻌﻨ‪‬ﺎ ﺳ‪‬ﺎ ‪‬ﺩ‪‬ﺗﻨ‪‬ﺎ‪[..............‬‬
‫ﺍﻷﺣﺰﺍﺏ‬
‫‪67‬ﻭ‪68‬‬
‫‪171‬‬
‫] ‪‬ﻭﻣ‪‬ﺎ ﹶﺃ ‪‬ﺭ ‪‬ﺳ ﹾﻠﻨ‪‬ﺎ ﻓِﻲ ﹶﻗ ‪‬ﺮ‪‬ﻳ ٍﺔ‪[....................‬‬
‫ﺳﺒﺄ‬
‫ﺨﺸ‪‬ﻰ‬
‫]ِﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﻳ ‪‬‬
‫ﻓﺎﻃﺮ‬
‫‪34‬ﻭ‪35‬‬
‫‪28‬‬
‫‪170‬‬
‫‪230‬‬
‫ﺍﻟﻠﱠ ‪‬ﻪ‪[...........................‬‬
‫ﺴﻤ‪‬ﻮﺍ ﺑِﺎﻟﻠﱠ ِﻪ ‪‬ﺟ ‪‬ﻬ ‪‬ﺪ‪[.....................‬‬
‫] ‪‬ﻭﹶﺃ ﹾﻗ ‪‬‬
‫ﻓﺎﻃﺮ‬
‫ﺖ‬
‫ﺠ ‪‬ﺪ ِﻟﺴ‪‬ﻨ ِ‬
‫]ﹶﻓﹶﻠ ‪‬ﻦ ‪‬ﺗ ِ‬
‫ﻓﺎﻃﺮ‬
‫‪42‬ﻭ‪43‬‬
‫‪43‬‬
‫‪64‬‬
‫‪141‬‬
‫ﺍﻟﻠﱠ ِﻪ‪[.......................‬‬
‫ﻚ‪........................‬‬
‫ﺏ ﹶﺃ‪‬ﻧ ‪‬ﺰﹾﻟﻨ‪‬ﺎ ‪‬ﻩ ِﺇﹶﻟ‪‬ﻴ ‪‬‬
‫] ِﻛﺘ‪‬ﺎ ‪‬‬
‫ﺹ‬
‫‪29‬‬
‫‪63‬‬
‫[‬
‫]ِﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﻳ ‪‬ﻮﻓﱠﻰ ﺍﻟﺼ‪‬ﺎِﺑﺮ‪‬ﻭ ﹶﻥ‪[..................‬‬
‫ﺍﻟﺰﻣﺮ‬
‫‪10‬‬
‫‪234‬‬
‫ﺍﻟﺸﻮﺭﻯ‬
‫‪13‬‬
‫‪238‬‬
‫ﺽ ‪[............‬‬
‫ﺕ ﻭ‪‬ﺍﹾﻟﹶﺄ ‪‬ﺭ ِ‬
‫ﺴﻤ‪‬ﺎﻭ‪‬ﺍ ِ‬
‫]ِﺇﻥﱠ ﻓِﻲ ﺍﻟ ‪‬‬
‫ﺍﳉﺎﺛﻴﺔ‬
‫‪3‬ﻭ‪4‬ﻭ‪5‬‬
‫‪149‬‬
‫ﺤ ‪‬ﺮ‪................‬‬
‫ﺨ ‪‬ﺮ ﹶﻟﻜﹸﻢ‪ ‬ﺍﹾﻟ‪‬ﺒ ‪‬‬
‫]ﺍﻟﱠﻠ ‪‬ﻪ ﺍﱠﻟﺬِﻱ ‪‬ﺳ ‪‬‬
‫ﺍﳉﺎﺛﻴﺔ‬
‫‪12‬ﻭ‪13‬‬
‫‪150‬‬
‫]ﹶﺃ ﹾﻥ ﹶﺃﻗِﻴﻤ‪‬ﻮﺍ ﺍﻟﺪ‪‬ﻳ ‪‬ﻦ ﻭ‪‬ﻻ ‪‬ﺗ‪‬ﺘ ﹶﻔ ‪‬ﺮﻗﹸﻮﺍ ﻓِﻴ ِﻪ‪[........‬‬
‫[‬
‫]ِﺇ‪‬ﻧﻤ‪‬ﺎ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣﻨ‪‬ﻮ ﹶﻥ ِﺇ ‪‬ﺧ ‪‬ﻮ ﹲﺓ‪[....................‬‬
‫ﺍﳊﺠﺮﺍﺕ‬
‫‪10‬‬
‫‪66‬‬
‫ﻚ ﺍﱠﻟﺬِﻱ ‪‬ﺧﹶﻠ ‪‬ﻖ‪................‬‬
‫]ﺍ ﹾﻗ ‪‬ﺮﹾﺃ ﺑِﺎ ‪‬ﺳ ِﻢ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﺍﻟﻌﻠﻖ‬
‫‪01‬‬
‫‪121‬‬
‫[‬
‫ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ‬
‫»ﺇﺫﺍ ﻭﺳﺪ ﺍﻷﻣﺮ ﻟﻐﲑ ﺃﻫﻠﻪ‪«...................................‬‬
‫ﺍﻟﺼﻔﺤﺔ‬
‫‪176‬‬
‫ﺍﳊﺪﻳــــــــﺚ‬
‫»ﺍﺷﺘﺪﻱ ﺃﺯﻣﺔ ﺗﻨﻔﺮﺟﻲ‪«......................................‬‬
‫‪18‬‬
‫»ﺃﻻ ﺇﻥ ﰲ ﺍﳉﺴﺪ ﻣﻀﻐﺔ‪«....................................‬‬
‫‪86‬‬
‫»ﺑﻌﺜﺖ ﻷﲤﻢ ﻣﻜﺎﺭﻡ ﺍﻷﺧﻼﻕ‪«................................‬‬
‫‪86‬‬
‫»ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﻓﺮﻳﻀﺔ ﻋﻠﻰ ﻛﻞ ﻣﺴﻠﻢ‪« .........................‬‬
‫‪121‬‬
‫»ﻻ ﲤﻨﻌﻮﺍ ﺇﻣﺎﺀ ﺍﷲ ﻣﺴﺎﺟﺪ ﺍﷲ‪«...............................‬‬
‫‪161‬‬
‫»ﻻ ﻳﺒﻊ ﺣﺎﺿﺮ ﻟﺒﺎﺩ‪«.........................................‬‬
‫‪25‬‬
‫»ﻣﺎ ﻣﻦ ﺷﻲﺀ ﺃﺛﻘﻞ ﰲ ﻣﻴﺰﺍﻥ ﺍﳌﺆﻣﻦ‪«...........................‬‬
‫‪86‬‬
‫»ﻣﻦ ﱂ ﻳﻬﺘﻢ ﺑﺄﻣﺮ ﺍﳌﺴﻠﻤﲔ‪«..................................‬‬
‫‪66‬‬
‫ﺃﻭﻻ‪ -‬ﺍﳌﺼﺎﺩﺭ‪:‬‬
‫ﻗﺎﺋﻤﺔ ﺍﳌﺼﺎﺩﺭ ﻭﺍﳌﺮﺍﺟﻊ‬
‫ﺃ‪ -‬ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪-‬ﺑﺮﻭﺍﻳﺔ ﺣﻔﺺ ﻋﻦ ﻋﺎﺻﻢ‪. -‬‬
‫ﺏ‪ -‬ﻣﺆﻟﻔﺎﺕ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﻟﻐﺰﺍﱄ ‪-‬ﻭﻫﻲ ﻣﺮﺗﺒﺔ ﺗﺮﺗﻴﺒﺎ ﺃﻟﻔﺒﺎﺋﻴﺎ‪: -‬‬
‫‪ -1‬ﺍﻻﺳﺘﻌﻤﺎﺭ ﺃﺣﻘﺎﺩ ﻭﺃﻃﻤﺎﻉ‪) ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﻀﺔ ﻣﺼﺮ‪ ،‬ﻁ‪1997 ،1:‬ﻡ(‪.‬‬
‫‪ -2‬ﺍﻹﺳﻼﻡ ﻭﺍﻷﻭﺿﺎﻉ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ‪) ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﻀﺔ ﻣﺼﺮ‪ ،‬ﻁ‪1998 ،2:‬ﻡ(‪.‬‬
‫‪ -3‬ﺍﻹﺳﻼﻡ ﻭﺍﻻﺳﺘﺒﺪﺍﺩ ﺍﻟـﺴﻴﺎﺳﻲ‪،‬ﲢﻘﻴﻖ‪ :‬ﻣـﺴﻌﻮﺩ ﻓﻠﻮﺳـﻲ‪) ،‬ﺍﳉﺰﺍﺋـﺮ‪ ،‬ﺩﺍﺭ ﺭﳛﺎﻧـﺔ‪ ،‬ﻁ‪،1:‬‬
‫‪1420‬ﻫـ‪1999 ،‬ﻡ(‪.‬‬
‫‪ -4‬ﺍﻹﺳﻼﻡ ﻭﺍﻟﻄﺎﻗﺎﺕ ﺍﳌﻌﻄﻠﺔ‪) ،‬ﺑﺎﺗﻨﺔ‪ ،‬ﺍﻟﺰﻳﺘﻮﻧﺔ ﻟﻺﻋﻼﻡ ﻭﺍﻟﻨﺸﺮ‪ ،‬ﺩ‪.‬ﻁ ‪1987 ،‬ﻡ(‪.‬‬
‫‪ -5‬ﺍﻹﺳﻼﻡ ﺍﳌﻔﺘﺮﻯ ﻋﻠﻴﻪ ﺑﲔ ﺍﻟﺸﻴﻮﻋﻴﲔ ﻭﺍﻟﺮﺃﲰﺎﻟﻴﲔ‪) ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﻀﺔ ﻣﺼﺮ‪ ،‬ﻁ‪2000 ،2:‬ﻡ(‪.‬‬
‫‪ -6‬ﺍﻹﺳﻼﻡ ﻭﺍﳌﻨﺎﻫﺞ ﺍﻻﺷﺘﺮﺍﻛﻴﺔ‪) ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﻀﺔ ﻣﺼﺮ‪ ،‬ﻁ‪2000 ،2:‬ﻡ(‪.‬‬
‫ـﻀﺎﻥ‬
‫ـﻼﻡ‪ ،‬ﻁ‪ ،1:‬ﺭﻣـ‬
‫ـﺰﻱ ﻭﺯﻭ‪ ،‬ﺩﺍﺭ ﺍﻹﺳـ‬
‫ـﺮ‪) ،‬ﺗﻴـ‬
‫ـﻒ ﺍﻷﲪـ‬
‫ـﻪ ﺍﻟﺰﺣـ‬
‫ـﻼﻡ ﰲ ﻭﺟـ‬
‫‪ -7‬ﺍﻹﺳـ‬
‫‪1422‬ﻫـ‪1992،‬ﻡ(‪.‬‬
‫‪ -8‬ﺗﺄﻣﻼﺕ ﰲ ﺍﻟﺪﻳﻦ ﻭﺍﳊﻴﺎﺓ‪) ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﻀﺔ ﻣﺼﺮ‪ ،‬ﺩ‪.‬ﻁ‪2001 ،‬ﻡ(‪.‬‬
‫‪ -9‬ﺗﺮﺍﺛﻨﺎ ﺍﻟﻔﻜﺮﻱ ﰲ ﻣﻴﺰﺍﻥ ﺍﻟﺸﺮﻉ ﻭﺍﻟﻌﻘﻞ‪) ،‬ﺍﳉﺰﺍﺋﺮ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﻭﺩﺍﺭ ﺭﳛﺎﻧﺔ‪ ،‬ﺩ‪.‬ﻁ‪،‬ﺩ‪.‬ﺕ(‪.‬‬
‫‪ -10‬ﺍﻟﺘﻌﺼﺐ ﻭﺍﻟﺘﺴﺎﻣﺢ ﺑﲔ ﺍﳌﺴﻴﺤﻴﺔ ﻭﺍﻹﺳﻼﻡ‪) ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﻀﺔ ﻣﺼﺮ‪ ،‬ﻁ‪2000 ،2:‬ﻡ(‪.‬‬
‫‪ -11‬ﺍﳉﺎﻧﺐ ﺍﻟﻌﺎﻃﻔﻲ ﻣﻦ ﺍﻹﺳﻼﻡ‪) ،‬ﺑﺎﺗﻨﺔ‪ ،‬ﺩﺍﺭ ﺍﻟﺸﻬﺎﺏ‪ ،‬ﺩ‪.‬ﻁ‪ ،‬ﺩ‪.‬ﺕ(‪.‬‬
‫‪ -12‬ﺟﺪﺩ ﺣﻴﺎﺗﻚ‪) ،‬ﺍﳉﺰﺍﺋﺮ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﺩ‪.‬ﻁ‪ ،‬ﺩ‪.‬ﺕ(‪.‬‬
‫‪ -13‬ﺟﻬﺎﺩ ﺍﻟﺪﻋﻮﺓ ﺑﲔ ﻋﺠﺰ ﺍﻟﺪﺍﺧﻞ ﻭﻛﻴﺪ ﺍﳋﺎﺭﺝ‪) ،‬ﺩﻣﺸﻖ‪ ،‬ﺩﺍﺭ ﺍﻟﻘﻠﻢ‪ ،‬ﻁ‪1420 ،2:‬ﻫــ‪،‬‬
‫‪1999‬ﻡ(‪.‬‬
‫‪ -14‬ﺣﺼﺎﺩ ﺍﻟﻐﺮﻭﺭ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﻣﺴﻌﻮﺩ ﻓﻠﻮﺳﻲ‪) ،‬ﺍﳉﺰﺍﺋﺮ‪ ،‬ﺩﺍﺭ ﺭﳛﺎﻧﺔ‪ ،‬ﺩ‪.‬ﻁ‪ ،‬ﺩ‪.‬ﺕ(‪.‬‬
‫‪ -15‬ﺍﳊﻖ ﺍﳌﺮ‪) ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﻀﺔ ﻣﺼﺮ‪ ،‬ﻁ‪1997 ،2:‬ﻡ(‪.‬‬
‫‪ -16‬ﺍﳊﻖ ﺍﳌﺮ‪) ،‬ﺍﳉﺰﺍﺋﺮ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﺩ‪.‬ﻁ‪ ،‬ﺩ‪.‬ﺕ(‪.‬‬
‫‪ -17‬ﺣﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﺑﲔ ﺗﻌﺎﻟﻴﻢ ﺍﻹﺳﻼﻡ ﻭﺇﻋﻼﻥ ﺍﻷﻣﻢ ﺍﳌﺘﺤﺪﺓ‪) ،‬ﺍﳉﺰﺍﺋـﺮ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺮﻓـﺔ‪ ،‬ﺩ‪.‬ﻁ‪،‬‬
‫ﺩ‪.‬ﺕ(‪.‬‬
‫‪ -18‬ﺣﻘﻴﻘﺔ ﺍﻟﻘﻮﻣﻴﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺃﺳﻄﻮﺭﺓ ﺍﻟﺒﻌﺚ ﺍﻟﻌﺮﰊ‪) ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﻀﺔ ﻣﺼﺮ‪ ،‬ﺩ‪.‬ﻁ‪1998،‬ﻡ(‪.‬‬
‫‪ -19‬ﺧﻠﻖ ﺍﳌﺴﻠﻢ‪) ،‬ﺍﳉﺰﺍﺋﺮ‪ ،‬ﺩﺍﺭ ﺭﺣﺎﺏ‪ ،‬ﻁ‪2001 ،4:‬ﻡ(‪.‬‬
‫‪ -20‬ﺩﺳﺘﻮﺭ ﺍﻟﻮﺣﺪﺓ ﺍﻟﺜﻘﺎﻓﻴﺔ ﺑﲔ ﺍﳌـﺴﻠﻤﲔ‪) ،‬ﺍﻟﻘـﺎﻫﺮﺓ‪ ،‬ﺩﺍﺭ ﺍﻟـﺸﺮﻭﻕ‪ ،‬ﻁ‪1418 ،1:‬ﻫــ‪،‬‬
‫‪1997‬ﻡ(‪.‬‬
‫‪ -21‬ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺗﺴﺘﻘﺒﻞ ﻗﺮ‪‬ﺎ ﺍﳋﺎﻣﺲ ﻋﺸﺮ‪) ،‬ﺩﻣﺸﻖ‪ ،‬ﺩﺍﺭ ﺍﻟﻘﻠـﻢ‪ ،‬ﻁ‪1422 ،2:‬ﻫــ‪،‬‬
‫‪ 2001‬ﻡ(‪.‬‬
‫‪ -22‬ﺩﻓﺎﻉ ﻋﻦ ﺍﻟﻌﻘﻴﺪﺓ ﻭﺍﻟﺸﺮﻳﻌﺔ ﺿﺪ ﻣﻄﺎﻋﻦ ﺍﳌﺴﺘـﺸﺮﻗﲔ‪) ،‬ﺍﻟﻘـﺎﻫﺮﺓ‪ ،‬ـﻀﺔ ﻣـﺼﺮ‪ ،‬ﻁ‪،3:‬‬
‫‪1999‬ﻡ(‪.‬‬
‫‪ -23‬ﺭﻛﺎﺋﺰ ﺍﻹﳝﺎﻥ ﺑﲔ ﺍﻟﻌﻘﻞ ﻭﺍﻟﻘﻠﺐ‪) ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﺩﺍﺭ ﺍﻻﻋﺘﺼﺎﻡ‪ ،‬ﻁ‪1399 ،6:‬ﻫـ‪1979 ،‬ﻡ(‪.‬‬
‫‪ -24‬ﺳﺮ ﺗﺄﺧﺮ ﺍﻟﻌﺮﺏ ﻭﺍﳌﺴﻠﻤﲔ‪) ،‬ﻗﺴﻨﻄﻴﻨﺔ‪ ،‬ﺩﺍﺭ ﺍﻟﺒﻌﺚ‪ ،‬ﺩ‪.‬ﻁ‪1406 ،‬ﻫـ‪1986 ،‬ﻡ(‪.‬‬
‫‪ -25‬ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﺑﲔ ﺃﻫﻞ ﺍﻟﻔﻘﻪ ﻭﺃﻫﻞ ﺍﳊﺪﻳﺚ‪) ،‬ﻭﺍﺩﻱ ﺳﻮﻑ‪ ،‬ﺩﺍﺭ ﺍﻟﺴﻼﻡ‪ ،‬ﺩ‪.‬ﻁ‪ ،‬ﺩ‪.‬ﺕ(‪.‬‬
‫‪ -26‬ﺻﻴﺤﺔ ﲢﺬﻳﺮ ﻣﻦ ﺩﻋﺎﺓ ﺍﻟﺘﻨﺼﲑ‪) ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﻀﺔ ﻣﺼﺮ‪ ،‬ﺩ‪.‬ﻁ‪2002 ،‬ﻡ(‪.‬‬
‫‪ -27‬ﺍﻟﻄﺮﻳﻖ ﻣﻦ ﻫﻨﺎ‪) ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﺩﺍﺭ ﺍﻟﺸﺮﻭﻕ‪ ،‬ﻁ‪1418 ،4:‬ﻫـ‪1997 ،‬ﻡ(‪.‬‬
‫‪ -28‬ﻇﻼﻡ ﻣﻦ ﺍﻟﻐﺮﺏ‪) ،‬ﺑﺎﺗﻨﺔ‪ ،‬ﺩﺍﺭ ﺍﻟﺸﻬﺎﺏ‪ ،‬ﺩ‪.‬ﻁ‪ ،‬ﺩ‪.‬ﺕ(‪.‬‬
‫‪ -29‬ﻋﻘﻴﺪﺓ ﺍﳌﺴﻠﻢ‪) ،‬ﺍﳉﺰﺍﺋﺮ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﺩ‪.‬ﻁ‪ ،‬ﺩ‪.‬ﺕ(‪.‬‬
‫‪ -30‬ﻋﻠﻞ ﻭﺃﺩﻭﻳﺔ‪) ،‬ﺍﳉﺰﺍﺋﺮ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﺩ‪.‬ﻁ‪ ،‬ﺩ‪.‬ﺕ(‪.‬‬
‫‪ -31‬ﺍﻟﻐﺰﻭ ﺍﻟﺜﻘﺎﰲ ﳝﺘﺪ ﰲ ﻓﺮﺍﻏﻨﺎ‪) ،‬ﺑﺎﺗﻨﺔ‪ ،‬ﺍﻟﺰﻳﺘﻮﻧﺔ‪ ،‬ﺩ‪.‬ﻁ‪ ،‬ﺩ‪.‬ﺕ(‪.‬‬
‫‪ -32‬ﺍﻟﻔﺴﺎﺩ ﺍﻟﺴﻴﺎﺳﻲ ﰲ ﺍﺠﻤﻟﺘﻤﻌﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻹﺳﻼﻣﻴﺔ‪-‬ﺃﺯﻣﺔ ﺍﻟﺸﻮﺭﻯ‪) ،-‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﻀﺔ ﻣـﺼﺮ‪،‬‬
‫ﻁ‪ ،2:‬ﻳﻨﺎﻳﺮ ‪2000‬ﻡ(‪.‬‬
‫‪ -33‬ﻓﻘﻪ ﺍﻟﺴﲑﺓ‪) ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﺩﺍﺭ ﺍﻟﺸﺮﻭﻕ‪ ،‬ﻁ‪1421 ،1:‬ﻫـ‪2000 ،‬ﻡ(‪.‬‬
‫‪ -34‬ﻓﻦ ﺍﻟﺬﻛﺮ ﻭﺍﻟﺪﻋﺎﺀ ﻋﻨﺪ ﺧﺎﰎ ﺍﻷﻧﺒﻴﺎﺀ‪) ،‬ﺩﻣﺸﻖ‪ ،‬ﺩﺍﺭ ﺍﻟﻘﻠﻢ‪ ،‬ﻁ‪1421 ،5:‬ﻫـ‪2000 ،‬ﻡ(‪.‬‬
‫‪ -35‬ﻗﺬﺍﺋﻒ ﺍﳊﻖ‪) ،‬ﺑﲑﻭﺕ‪ ،‬ﺍﳌﻜﺘﺒﺔ ﺍﻟﻌﺼﺮﻳﺔ‪ ،‬ﺩ‪.‬ﻁ‪ ،‬ﺩ‪.‬ﺕ(‪.‬‬
‫‪ -36‬ﻗﺼﺔ ﺣﻴﺎﺓ‪ ،‬ﻣﻘﺘﻄﻔﺎﺕ ﻣﻦ ﻣﺬﻛﺮﺍﺕ ﺍﻟﺸﻴﺦ ﺍﻟﻐﺰﺍﱄ‪ ،‬ﺿﻤﻦ ﳎﻠﺔ ﺇﺳﻼﻣﻴﺔ ﺍﳌﻌﺮﻓـﺔ‪ ،‬ﻣﺎﻟﻴﺰﻳـﺎ‪،‬‬
‫ﺱ‪ ،2:‬ﻉ‪ ،7:‬ﺭﻣﻀﺎﻥ‪ 1417‬ﻫـ‪1997 ،‬ﻡ‪.‬‬
‫ـﺎﺀ‪ ،‬ﻁ‪،1:‬‬
‫ـﺮ‪ ،‬ﺩﺍﺭ ﺍﳍﻨـ‬
‫ـﺪﺓ‪) ،‬ﺍﳉﺰﺍﺋـ‬
‫ـﺪﺓ ﻭﺍﻟﻮﺍﻓـ‬
‫ـﺪ ﺍﻟﺮﺍﻛـ‬
‫ـﲔ ﺍﻟﺘﻘﺎﻟﻴـ‬
‫ـﺮﺃﺓ ﺑـ‬
‫ـﻀﺎﻳﺎ ﺍﳌـ‬
‫‪ -37‬ﻗـ‬
‫‪1422‬ﻫـ‪2001،‬ﻡ(‪.‬‬
‫‪ -38‬ﻛﻔﺎﺡ ﺩﻳﻦ‪) ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﻀﺔ ﻣﺼﺮ‪ ،‬ﺩ‪.‬ﻁ‪2001 ،‬ﻡ(‪.‬‬
‫‪ -39‬ﻛﻨﻮﺯ ﻣﻦ ﺍﻟﺴﻨﺔ‪) ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﻀﺔ ﻣﺼﺮ‪ ،‬ﻁ‪2001 ،3:‬ﻡ(‪.‬‬
‫‪ -40‬ﻛﻴﻒ ﻧﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻟﻘﺮﺁﻥ ‪ ،‬ﰲ ﻣﺪﺍﺭﺳﺔ ﺃﺟﺮﺍﻫﺎ ﻋﻤﺮ ﻋﺒﻴﺪ ﺣﺴﻨﺔ‪) ،‬ﺍﳌﻨـﺼﻮﺭﺓ‪ ،‬ﺩﺍﺭ ﺍﻟﻮﻓـﺎﺀ‪،‬‬
‫ﻁ‪1412 ،1:‬ﻫـ‪1992 ،‬ﻡ(‪.‬‬
‫‪ -41‬ﻛﻴﻒ ﻧﻔﻬﻢ ﺍﻹﺳﻼﻡ‪) ،‬ﺍﳉﺰﺍﺋﺮ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ‪ ،‬ﺩ‪.‬ﻁ‪1987 ،‬ﻡ(‪.‬‬
‫‪ -42‬ﻟﻴﺲ ﻣﻦ ﺍﻹﺳﻼﻡ‪) ،‬ﺩﻣﺸﻖ‪ ،‬ﺩﺍﺭ ﺍﻟﻘﻠﻢ‪ ،‬ﻁ‪1420 ،1:‬ﻫـ‪1999 ،‬ﻡ(‪.‬‬
‫‪ -43‬ﺍﶈﺎﻭﺭ ﺍﳋﻤﺴﺔ ﻟﻠﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪) ،‬ﺩﻣﺸﻖ‪ ،‬ﺩﺍﺭ ﺍﻟﻘﻠﻢ‪ ،‬ﻁ‪1421 ،3:‬ﻫـ‪2000 ،‬ﻡ(‪.‬‬
‫‪ -44‬ﻣﺴﺘﻘﺒﻞ ﺍﻹﺳﻼﻡ ﺧﺎﺭﺝ ﺃﺭﺿﻪ‪ ،‬ﻛﻴﻒ ﻧﻔﻜﺮ ﻓﻴﻪ‪) ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﺩﺍﺭ ﺍﻟﺸﻮﻕ‪ ،‬ﻁ‪1418 ،1:‬ﻫـ‪،‬‬
‫‪1997‬ﻡ(‪.‬‬
‫‪ -45‬ﻣﺸﻜﻼﺕ ﰲ ﻃﺮﻳﻖ ﺍﳊﻴﺎﺓ ﺍﻹﺳﻼﻣﻴﺔ‪) ،‬ﺍﳉﺰﺍﺋﺮ‪ ،‬ﺍﻟﻌﺎﳌﻴﺔ ﻟﻺﻋﻼﻡ‪ ،‬ﺩ‪.‬ﻁ‪ ،‬ﺩ‪.‬ﺕ(‪.‬‬
‫‪ -46‬ﻣﻊ ﺍﷲ‪ ،‬ﺩﺭﺍﺳﺎﺕ ﰲ ﺍﻟﺪﻋﻮﺓ ﻭﺍﻟﺪﻋﺎﺓ‪) ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﻀﺔ ﻣﺼﺮ‪ ،‬ﺩ‪.‬ﻁ‪ ،‬ﻳﻨﺎﻳﺮ ‪2002‬ﻡ(‪.‬‬
‫‪ -47‬ﻣﻌﺮﻛﺔ ﺍﳌﺼﺤﻒ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪) ،‬ﺍﳉﺰﺍﺋﺮ‪ ،‬ﺍﻟﻌﺎﳌﻴﺔ ﻟﻺﻋﻼﻡ‪ ،‬ﺩ‪.‬ﻁ‪ ،‬ﺩ‪.‬ﺕ(‪.‬‬
‫‪ -48‬ﻣﻦ ﻣﻌﺎﱂ ﺍﳊﻖ ﰲ ﻛﻔﺎﺣﻨﺎ ﺍﻹﺳـﻼﻣﻲ ﺍﳊـﺪﻳﺚ‪) ،‬ﺍﳉﺰﺍﺋـﺮ‪ ،‬ﺷـﺮﻛﺔ ﺍﻟـﺸﻬﺎﺏ‪ ،‬ﺩ‪.‬ﻁ‪،‬‬
‫‪1400‬ﻫـ‪1980 ،‬ﻡ(‪.‬‬
‫‪ -49‬ﻣﻦ ﻫﻨﺎ ﻧﻌﻠﻢ‪) ،‬ﺍﳉﺰﺍﺋﺮ‪ ،‬ﺍﻟﻌﺎﳌﻴﺔ ﻟﻺﻋﻼﻡ‪ ،‬ﺩ‪.‬ﻁ‪ ،‬ﺩ‪.‬ﺕ(‪.‬‬
‫‪ -50‬ﳓﻮ ﺗﻔﺴﲑ ﻣﻮﺿﻮﻋﻲ ﻟﺴﻮﺭ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪) ،‬ﺍﻟﺮﻭﻳﺒﺔ‪ ،‬ﺩﺍﺭ ﺑﻐﺪﺍﺩﻱ‪ ،‬ﺩ‪.‬ﻁ‪ ،‬ﺩ‪.‬ﺕ(‪.‬‬
‫‪ -51‬ﻧﻈﺮﺍﺕ ﰲ ﺍﻟﻘﺮﺁﻥ‪) ،‬ﺍﳉﺰﺍﺋﺮ‪ ،‬ﺷﺮﻛﺔ ﺍﻟﺸﻬﺎﺏ‪ ،‬ﺩ‪.‬ﻁ‪ ،‬ﺩ‪.‬ﺕ(‪.‬‬
‫‪ -52‬ﻫﺬﺍ ﺩﻳﻨﻨﺎ‪) ،‬ﺍﳉﺰﺍﺋﺮ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﺩ‪.‬ﻁ‪ ،‬ﺩ‪.‬ﺕ(‪.‬‬
‫‪ -53‬ﳘﻮﻡ ﺩﺍﻋﻴﺔ‪) ،‬ﺍﳉﺰﺍﺋﺮ‪ ،‬ﺍﻟﻌﺎﳌﻴﺔ ﻟﻺﻋﻼﻡ‪ ،‬ﺩ‪.‬ﻁ‪ ،‬ﺩ‪.‬ﺕ(‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ -‬ﺍﳌﺮﺍﺟﻊ‪ :‬ﻭﻫﻲ ﻣﺮﺗﺒﺔ ﻋﻠﻰ ﺣﺴﺐ ﺍﺳﻢ ﺍﳌﺆﻟﻒ ﺗﺮﺗﻴﺒﺎ ﺃﻟﻔﺒﺎﺋﻴﺎ‪ ،‬ﻭﻫﻲ ﻋﻠﻰ ﻧﻮﻋﲔ‪:‬‬
‫ﺃ‪ -‬ﺍﻟﻜﺘﺐ‪:‬‬
‫‪ -1‬ﺃﲪﺪ ﺷﻠﱯ‪ :‬ﺍﺠﻤﻟﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ‪ :‬ﺃﺳﺲ ﺗﻜﻮﻳﻨﻪ‪ ،‬ﺃﺳﺒﺎﺏ ﺿﻌﻔﻪ‪ ،‬ﻭﺳﺎﺋﻞ ‪‬ﻀﺘﻪ‪) ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﺍﻟﻨﻬﻀﺔ‬
‫ﺍﳌﺼﺮﻳﺔ‪ ،‬ﻁ‪1986 ،7:‬ﻡ(‪.‬‬
‫‪ -2‬ﺃﲪﺪ ﺷﻠﱯ‪ :‬ﻣﻮﺳﻮﻋﺔ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻹﺳﻼﻣﻲ‪) ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﺍﻟﻨﻬﻀﺔ ﺍﳌﺼﺮﻳﺔ‪ ،‬ﻁ‪1990 ،3:‬ﻡ(‪.‬‬
‫‪ -3‬ﺃﲪﺪ ﻃﺮﺑﲔ‪ :‬ﺗﺎﺭﻳﺦ ﻣﺼﺮ ﻭﺍﻟﺴﻮﺩﺍﻥ ﺍﳊﺪﻳﺚ ﻭﺍﳌﻌﺎﺻﺮ‪ ،‬ﺩﺭﺍﺳﺔ ﰲ ﺍﻟﺘﻄـﻮﺭﺍﺕ ﻭﺍﻻﲡﺎﻫـﺎﺕ‬
‫ﺍﻟﺴﻴﺎﺳﻴﺔ‪) ،‬ﺑﲑﻭﺕ‪ ،‬ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﻁ‪1994 ،1:‬ﻡ(‪.‬‬
‫‪ -4‬ﺃﲪﺪ ﺑﻦ ﻓﺎﺭﺱ ﺑﻦ ﺯﻛﺮﻳﺎ‪ :‬ﻣﻌﺠﻢ ﻣﻘﺎﻳﻴﺲ ﺍﻟﻠﻐﺔ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﳏﻤﺪ ﻫﺎﺭﻭﻥ‪) ،‬ﺑـﲑﻭﺕ‪،‬‬
‫ﺩﺍﺭ ﺍﳉﻴﻞ‪ ،‬ﻁ‪1411 ،1:‬ﻫـ‪1991 ،‬ﻡ(‪.‬‬
‫‪ -5‬ﺃﲪﺪ ﻗﺎﺋﺪ ﺑﺮﻛﺎﺕ‪ :‬ﺍﻟﺘﺨﻠﻒ‪...‬ﳌـﺎﺫﺍ؟ ﻭﺍﻟﺘﻘـﺪﻡ‪...‬ﱂ ﻻ؟‪) ،‬ﺩﻣـﺸﻖ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜـﺮ‪ ،‬ﻁ‪،1:‬‬
‫‪1407‬ﻫـ‪1986 ،‬ﻡ(‪.‬‬
‫‪ -6‬ﺃﺩﻳﺐ ﺧﻀﻮﺭ‪ :‬ﺍﻹﻋﻼﻡ ﻭﺍﻷﺯﻣﺎﺕ‪) ،‬ﺍﳉﺰﺍﺋﺮ‪ ،‬ﺩﺍﺭ ﺍﻷﻳﺎﻡ‪ ،‬ﻁ‪1999 ،1:‬ﻡ(‪.‬‬
‫‪ -7‬ﺃﻣﲔ ﺁﻝ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ‪ :‬ﻣﻌﺠﻢ ﺩﻗﺎﺋﻖ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺟﺎﻣﻊ ﺃﺳﺮﺍﺭ ﺍﻟﻠﻐﺔ ﻭﺧﺼﺎﺋﺼﻬﺎ‪) ،‬ﺑﲑﻭﺕ‪ ،‬ﻣﻜﺘﺒـﺔ‬
‫ﻟﺒﻨﺎﻥ ﻧﺎﺷﺮﻭﻥ‪ ،‬ﻁ‪1997 ،1:‬ﻡ(‪.‬‬
‫‪ -8‬ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻌﺴﻞ‪ :‬ﺍﻟﺘﻨﻤﻴﺔ ﰲ ﺍﻹﺳﻼﻡ ﻣﻔﺎﻫﻴﻢ‪ ،‬ﻣﻨﺎﻫﺞ‪ ،‬ﻭﺗﻄﺒﻴﻘﺎﺕ‪) ،‬ﺑﲑﻭﺕ‪ ،‬ﺍﳌﺆﺳﺴﺔ ﺍﳉﺎﻣﻌﻴـﺔ‬
‫ﻟﻠﺪﺭﺍﺳﺎﺕ ﻭﺍﻟﻨﺸﺮ ﻭﺍﻟﺘﻮﺯﻳﻊ‪ ،‬ﻁ‪1416 ،1:‬ﻫـ‪1996 ،‬ﻡ(‪.‬‬
‫‪ -9‬ﺟﺎﺑﺮ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺟﺎﺑﺮ ﻭﻋﻼﺀ ﺍﻟﺪﻳﻦ ﻛﻔﺎﰲ‪ :‬ﻣﻌﺠﻢ ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﻭﺍﻟﻄﺐ ﺍﻟﻨﻔـﺴﻲ‪ ،‬ﺇﳒﻠﻴـﺰﻱ‬
‫ﻋﺮﰊ‪) ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﺩﺍﺭ ﺍﻟﻨﻬﻀﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺩ‪.‬ﻁ‪1989 ،‬ﻡ(‪.‬‬
‫‪ -10‬ﺣﺴﲔ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺃﲪﺪ ﺭﺷﻮﺍﻥ‪ :‬ﺗﻄﻮﺭ ﺍﻟﻨﻈﻢ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺃﺛﺮﻫـﺎ ﰲ ﺍﻟﻔـﺮﺩ ﻭﺍﺠﻤﻟﺘﻤـﻊ‪) ،‬‬
‫ﺍﻹﺳﻜﻨﺪﺭﻳﺔ‪ ،‬ﺍﳌﻜﺘﺐ ﺍﳉﺎﻣﻌﻲ ﺍﳊﺪﻳﺚ‪ ،‬ﻁ‪20003 ،4:‬ﻡ(‪.‬‬
‫‪ -11‬ﺣﺴﲔ ﻋﻤﺮ‪ :‬ﻣﻮﺳﻮﻋﺔ ﺍﳌﺼﻄﻠﺤﺎﺕ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ‪) ،‬ﺟﺪﺓ‪ ،‬ﺩﺍﺭ ﺍﻟﺸﺮﻭﻕ‪ ،‬ﻁ‪1979 ،3:‬ﻡ(‪.‬‬
‫‪ -12‬ﺣﺴﲔ ﻣﺆﻧﺲ‪ :‬ﺍﳊﻀﺎﺭﺓ ﺩﺭﺍﺳﺔ ﰲ ﺃﺻﻮﻝ ﻭﻋﻮﺍﻣﻞ ﻗﻴﺎﻣﻬﺎ ﻭﺗﻄﻮﺭﻫﺎ‪ ) ،‬ﺍﻟﻜﻮﻳـﺖ‪ ،‬ﺍﺠﻤﻟﻠـﺲ‬
‫ﺍﻟﻮﻃﲏ ﻟﻠﺜﻘﺎﻓﺔ ﻭﺍﻟﻔﻨﻮﻥ ﻭﺍﻵﺩﺍﺏ‪ ،‬ﻁ‪1998 ،2:‬ﻡ(‪.‬‬
‫‪ -13‬ﺭﻣﻀﺎﻥ ﲬﻴﺲ ﺍﻟﻐﺮﻳﺐ‪ :‬ﺍﻟﺸﻴﺦ ﺍﻟﻐﺰﺍﱄ ﺣﻴﺎﺗﻪ ﻭﻋﺼﺮﻩ ﻭﺃﺑﺮﺯ ﻣﻦ ﺗﺄﺛﺮ ‪‬ﻢ‪) ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﺩﺍﺭ ﺍﳊﺮﻡ‬
‫ﻟﻠﺘﺮﺍﺙ‪ ,‬ﻁ‪1423 ،1:‬ﻫـ‪2003 ،‬ﻡ(‪.‬‬
‫‪ -14‬ـــــــــ‪ :‬ﳏﺎﻭﺭ ﺍﳌﺸﺮﻭﻉ ﺍﻟﻔﻜﺮﻱ ﻟﺪﻯ ﺍﻟﺸﻴﺦ ﺍﻟﻐﺰﺍﱄ‪) ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﺩﺍﺭ ﺍﳊـﺮﻡ‬
‫ﻟﻠﺘﺮﺍﺙ‪ ،‬ﻁ‪1423 ،1:‬ﻫـ‪2003 ،‬ﻡ(‪.‬‬
‫‪ -15‬ﻋﺒﺪ ﺍﳊﻠﻴﻢ ﻋﻮﻳﺲ‪ :‬ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﻟﻐﺰﺍﱄ ﺗﺎﺭﳜﻪ ﻭﺟﻬﻮﺩﻩ ﻭﺁﺭﺍﺅﻩ‪) ،‬ﺩﻣﺸﻖ‪ ،‬ﺩﺍﺭ ﺍﻟﻘﻠﻢ‪ ،‬ﻁ‪،1:‬‬
‫‪2000‬ﻡ(‪.‬‬
‫‪ -16‬ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺑﻜﺎﺭ‪ :‬ﳓﻮ ﻓﻬﻢ ﺃﻋﻤـﻖ ﻟﻠﻮﺍﻗـﻊ ﺍﻹﺳـﻼﻣﻲ‪) ،‬ﺩﻣـﺸﻖ‪ ،‬ﺩﺍﺭ ﺍﻟﻘﻠـﻢ‪ ،‬ﻁ‪،1:‬‬
‫‪1420‬ﻫـ‪1999 ،‬ﻡ(‪.‬‬
‫‪ -17‬ﻋﺒﺪ ﺍﷲ ﺣﻼﻕ‪ :‬ﺍﻟﺼﺤﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻨﺎﻫﺞ‪ ،‬ﻣﺪﺍﺭﺱ‪ ،‬ﻭﺣﺮﻛـﺎﺕ‪) ،‬ﺑـﲑﻭﺕ‪ ،‬ﺩﺍﺭ ﺳـﺒﻴﻞ‬
‫ﺍﻟﺮﺷﺎﺩ‪ ،‬ﻁ‪1420 ،1:‬ﻫـ‪1999 ،‬ﻡ(‪.‬‬
‫‪ -18‬ﻋﻼﺀ ﻃﺎﻫﺮ‪ :‬ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﰲ ﺍﻹﺳﺘﺮﺍﺗﻴﺠﻴﺎﺕ ﺍﻟﻌﺎﳌﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ‪) ،‬ﺑﲑﻭﺕ‪ ،‬ﻣﺮﻛﺰ ﺍﻟﺪﺭﺍﺳﺎﺕ‬
‫ﺍﻟﻌﺮﰊ ﺍﻷﻭﺭﻭﰊ‪ ،‬ﺩﺍﺭ ﺑﻼﻝ‪ ،‬ﻁ‪1998 ،1:‬ﻡ(‪.‬‬
‫‪ -19‬ﻓﻬﺪ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺁﻝ ﺛﺎﱐ‪ :‬ﺍﻟﻌﺎﱂ ﺍﻹﺳـﻼﻣﻲ ﺩﺭﺍﺳـﺎﺕ ﺟﻴﻮﺳـﺘﺮﺍﺗﻴﺠﻴﺔ ﻭﺟﻴﻮﺑﻮﻟﻴﺘﻴﻜﻴـﺔ‪،‬‬
‫)ﺍﻟﺪﻭﺣﺔ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻘﻄﺮﻳﺔ‪ ،‬ﺩ‪.‬ﻁ‪2002 ،‬ﻡ(‪.‬‬
‫‪ -20‬ﻗﻄﺐ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﻗﻄﺐ‪ :‬ﺧﻄﺐ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﻟﻐﺰﺍﱄ ﰲ ﺷﺆﻭﻥ ﺍﻟﺪﻳﻦ ﻭﺍﳊﻴـﺎﺓ‪) ،‬ﺍﳉﺰﺍﺋـﺮ‪،‬‬
‫ﻣﻜﺘﺒﺔ ﺭﺣﺎﺏ‪ ،‬ﺩ‪.‬ﻁ‪ ،‬ﺩ‪.‬ﺕ(‪.‬‬
‫‪ -21‬ـــــــــ ‪ :‬ﳏﺎﺿﺮﺍﺕ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﻟﻐﺰﺍﱄ ﰲ ﺇﺻﻼﺡ ﺍﻟﻔﺮﺩ ﻭﺍﺠﻤﻟﺘﻤﻊ‪) ،‬ﺍﳉﺰﺍﺋﺮ‪،‬‬
‫ﻣﻜﺘﺒﺔ ﺭﺣﺎﺏ‪ ،‬ﺩ‪.‬ﻁ‪ ،‬ﺩ‪.‬ﺕ(‪.‬‬
‫‪ -22‬ﻛﺎﻣﻞ ﺑﻜﺮﻱ‪ :‬ﺍﻟﺘﻨﻤﻴﺔ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ‪) ،‬ﺑﲑﻭﺕ‪ ،‬ﺩﺍﺭ ﺍﻟﻨﻬﻀﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻟﻠﻄﺒﺎﻋـﺔ ﻭﺍﻟﻨـﺸﺮ‪ ،‬ﺩ‪.‬ﻁ‪،‬‬
‫‪1986‬ﻡ(‪.‬‬
‫‪ -23‬ﺍﺑﻦ ﻣﺎﺟﻪ‪ :‬ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ‪) ،‬ﺑﲑﻭﺕ‪ ،‬ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﰊ‪ ،‬ﺩ‪.‬ﻁ‪1975 ،‬ﻡ(‪.‬‬
‫‪ -24‬ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ‪ :‬ﺍﳌﻮﻃﺄ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﳏﻤﺪ ﻓﺆﺍﺩ ﻋﺒﺪ ﺍﻟﺒﺎﻗﻲ‪) ،‬ﺑﲑﻭﺕ‪ ،‬ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌـﺮﰊ‪،‬‬
‫ﺩ‪.‬ﻁ‪1406 ،‬ﻫـ‪1985 ،‬ﻡ(‪.‬‬
‫‪ -25‬ﻣﺎﻟﻚ ﺑﻦ ﻧﱯ‪ :‬ﺷﺮﻭﻁ ﺍﻟﻨﻬﻀﺔ‪ ،‬ﺗﺮﲨﺔ ﻋﻤﺮ ﻛﺎﻣﻞ ﻣﺴﻘﺎﻭﻱ ﻭﻋﺒﺪ ﺍﻟﺼﺒﻮﺭ ﺷﺎﻫﲔ‪) ،‬ﺩﻣﺸﻖ‪،‬‬
‫ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﻁ‪2000 ،4:‬ﻡ(‪.‬‬
‫‪ -26‬ـــــ ‪ :‬ﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﻜﱪﻯ‪) ،‬ﺩﻣـﺸﻖ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜـﺮ ﻭﺍﳉﺰﺍﺋـﺮ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜـﺮ‪ ،‬ﻁ‪،1:‬‬
‫‪1991‬ﻡ(‪.‬‬
‫‪) -27‬ﳎﻬﻮﻝ ﺍﳌﺆﻟﻒ(‪ :‬ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﻌﺎﳌﻴﺔ‪) ،‬ﺍﻟﺮﻳﺎﺽ‪ ،‬ﻣﺆﺳﺴﺔ ﺃﻋﻤـﺎﻝ ﺍﳌﻮﺳـﻮﻋﺔ ﻟﻠﻨـﺸﺮ‬
‫ﻭﺍﻟﺘﻮﺯﻳﻊ‪ ،‬ﻁ‪1999 ،2:‬ﻡ(‪.‬‬
‫‪) -28‬ـــــ (‪ :‬ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﳌﻴﺴﺮﺓ‪) ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﺩﺍﺭ ﺍﳉﻴﻞ‪ ،‬ﻁ‪2001 ،2:‬ﻡ(‪.‬‬
‫‪ -29‬ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪) ،‬ﺑﲑﻭﺕ‪ ،‬ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌـﺮﰊ‪ ،‬ﻁ‪،1:‬‬
‫‪1400‬ﻫـ(‪.‬‬
‫‪ -30‬ﳏﻤﺪ ﺍﳉﻮﻫﺮﻱ‪ :‬ﻋﻠﻢ ﺍﻻﺟﺘﻤﺎﻉ ﻭﻗﻀﺎﻳﺎ ﺍﻟﺘﻨﻤﻴﺔ ﰲ ﺍﻟﻌﺎﱂ ﺍﻟﺜﺎﻟﺚ‪) ،‬ﺍﻟﻘـﺎﻫﺮﺓ‪ ،‬ﺩﺍﺭ ﺍﳌﻌـﺎﺭﻑ‪،‬‬
‫ﻁ‪1982 ،3:‬ﻡ(‪.‬‬
‫‪ -31‬ﳏﻤﺪ ﺑﻦ ﺩﺭﻭﻳﺶ ﺑﻦ ﳏﻤﺪ ﺍﳊﻮﺕ ﺍﻟﺒﲑﻭﰐ ﺍﻟﺸﺎﻓﻌﻲ‪ :‬ﺃﺳﲎ ﺍﳌﻄﺎﻟﺐ ﰲ ﺃﺣﺎﺩﻳـﺚ ﳐﺘﻠـﻒ‬
‫ﺍﳌﺮﺍﺗﺐ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﻣﺼﻄﻔﻰ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﻋﻄﺎ‪) ،‬ﺑﲑﻭﺕ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴـﺔ‪ ،‬ﻁ‪1418 ،1:‬ﻫــ‪،‬‬
‫‪1997‬ﻡ(‪.‬‬
‫‪ -32‬ﳏﻤﺪ ﺑﻦ ﻃﻮﻟﻮﻥ ﺍﻟﺼﺎﳊﻲ‪ :‬ﺍﻟﺸﺬﺭﺓ ﰲ ﺍﻷﺣﺎﺩﻳﺚ ﺍﳌﺸﺘﻬﺮﺓ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﻛﻤـﺎﻝ ﺑـﻦ ﺑـﺴﻴﻮﱐ‬
‫ﺯﻏﻠﻮﻝ‪) ،‬ﺑﲑﻭﺕ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﻁ‪1413 ،1:‬ﻫـ‪1993 ،‬ﻡ(‪.‬‬
‫‪ -33‬ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﳊﺎﻛﻢ‪ :‬ﺍﳌﺴﺘﺪﺭﻙ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺤﲔ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﻣﺼﻄﻔﻰ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﻋﻄـﺎ‪،‬‬
‫)ﺑﲑﻭﺕ‪ ,‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ,‬ﻁ‪1990 ،1:‬ﻡ(‪.‬‬
‫‪ -34‬ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﳋﻄﻴﺐ ﺍﻟﺘﱪﻳﺰﻱ‪ :‬ﻣﺸﻜﺎﺓ ﺍﳌﺼﺎﺑﻴﺢ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﳏﻤﺪ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ ﺍﻷﻟﺒـﺎﱐ‪،‬‬
‫)ﺑﲑﻭﺕ‪ ،‬ﺍﳌﻜﺘﺐ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻁ‪1405 ،3:‬ﻫـ‪1985 ،‬ﻡ(‪.‬‬
‫‪ -35‬ﳏﻤﺪ ﻋﻤﺎﺭﺓ‪ :‬ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﻟﻐﺰﺍﱄ ﺍﳌﻮﻗﻊ ﺍﻟﻔﻜﺮﻱ ﻭﺍﳌﻌﺎﺭﻙ ﺍﻟﻔﻜﺮﻳﺔ‪) ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﺩﺍﺭ ﺍﻟﺮﺷـﺎﺩ‪،‬‬
‫ﻁ‪1418 ،2:‬ﻫـ‪1998 ،‬ﻡ(‪.‬‬
‫‪ -36‬ﳏﻤﺪ ﻋﻮﺽ ﺍﳍﺰﺍﳝﺔ‪ :‬ﺣﺎﺿﺮ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻭﻗﻀﺎﻳﺎﻩ ﺍﻟﺴﻴﺎﺳﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ‪) ،‬ﻋﻤﺎﻥ‪ ،‬ﺩﺍﺭ ﻋﻤﺎﺭ‪،‬‬
‫ﻁ‪1417 ،1:‬ﻫـ‪1997 ،‬ﻡ(‪.‬‬
‫‪ -37‬ﳏﻤﺪ ﺑﻦ ﻋﻴﺴﻰ ﺑﻦ ﺳﻮﺭﺓ ﺍﻟﺘﺮﻣﺬﻱ‪ :‬ﺍﳉﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ ﻭﻫﻮ ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﲢﻘﻴـﻖ‪ :‬ﻛﻤـﺎﻝ‬
‫ﻳﻮﺳﻒ ﺍﳊﻮﺕ‪) ،‬ﺑﲑﻭﺕ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺩ‪.‬ﻁ‪ ،‬ﺩ‪.‬ﺕ(‪.‬‬
‫‪ -38‬ﳏﻤﺪ ﻓﺮﻳﺪ ﻭﺟﺪﻱ‪ :‬ﺩﺍﺋﺮﺓ ﻣﻌﺎﺭﻑ ﺍﻟﻘﺮﻥ ﺍﻟﻌﺸﺮﻳﻦ‪) ،‬ﺑﲑﻭﺕ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﻁ‪ ،3:‬ﺩ‪.‬ﺕ(‪.‬‬
‫‪ -39‬ﳏﻤﺪ ﺍﳌﺒﺎﺭﻙ‪ :‬ﺍﺠﻤﻟﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ ﺍﳌﻌﺎﺻﺮ‪) ،‬ﺑـﲑﻭﺕ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜـﺮ‪ ،‬ﻁ‪1400 ،5:‬ﻫــ‪،‬‬
‫‪1980‬ﻡ(‪.‬‬
‫‪ -40‬ﳏﻤﺪ ﻣﺮﺗﻀﻰ ﺍﻟﺰﺑﻴﺪﻱ‪ :‬ﺗﺎﺝ ﺍﻟﻌﺮﻭﺱ ﻣﻦ ﺟﻮﺍﻫﺮ ﺍﻟﻘﺎﻣﻮﺱ‪) ،‬ﺑـﲑﻭﺕ‪ ،‬ﺩﺍﺭ ﺻـﺎﺩﺭ‪ ،‬ﺩ‪.‬ﻁ‪،‬‬
‫ﺩ‪.‬ﺕ(‪.‬‬
‫‪ -41‬ﳏﻤﻮﺩ ﺷﺎﻛﺮ‪ :‬ﺍﻗﺘﺼﺎﺩﻳﺎﺕ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪) ،‬ﺑﲑﻭﺕ‪ ،‬ﺍﳌﻜﺘﺐ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻁ‪1988 ،6:‬ﻡ(‪.‬‬
‫‪ -42‬ﳏﻲ ﺍﻟﺪﻳﻦ ﺣﺴﻦ ﺍﻟﻘﻀﻤﺎﱐ‪ :‬ﻗﻀﺎﻳﺎ ﻫﺎﻣﺔ ﰲ ﺣﺎﺿﺮ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪) ،‬ﺑـﲑﻭﺕ‪ ،‬ﺍﳌﻜﺘـﺐ‬
‫ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻁ‪1407 ،2:‬ﻫـ‪1987 ،‬ﻡ(‪.‬‬
‫‪ -43‬ﻣﺴﻌﻮﺩ ﻓﻠﻮﺳﻲ‪ :‬ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺍﻟﻐﺰﺍﱄ ﻏﺼﻦ ﺑﺎﺳﻖ ﰲ ﺷﺠﺮﺓ ﺍﳋﻠﻮﺩ‪) ،‬ﺍﳉﺰﺍﺋﺮ‪ ،‬ﺩﺍﺭ ﺭﳛﺎﻧـﺔ‪،‬‬
‫ﻁ‪1999 ،1:‬ﻡ(‪.‬‬
‫‪ -44‬ﻣﺴﻠﻢ ﺑﻦ ﺍﳊﺠﺎﺝ‪ :‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﳏﻤﺪ ﻓﺆﺍﺩ ﻋﺒﺪ ﺍﻟﺒﺎﻗﻲ‪) ،‬ﺑـﲑﻭﺕ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘـﺐ‬
‫ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺩ‪.‬ﻁ‪ ،‬ﺩ‪.‬ﺕ(‪.‬‬
‫‪ -45‬ﺍﺑﻦ ﻣﻨﻈﻮﺭ ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺑﻦ ﻣﻜﺮﻡ‪ :‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪) ،‬ﺑﲑﻭﺕ‪ ،‬ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌـﺮﰊ‪،‬‬
‫ﺩ‪.‬ﻁ‪ ،‬ﺩ‪.‬ﺕ(‪.‬‬
‫‪ -46‬ــــ ‪ :‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ﺍﶈﻴﻂ‪) ،‬ﺑﲑﻭﺕ‪ ،‬ﺩﺍﺭ ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪ ،‬ﺩ‪.‬ﻁ‪ ،‬ﺩ‪.‬ﺕ(‪.‬‬
‫‪ -47‬ﻧﺎﺩﻳﺔ ﺷﺮﻳﻒ ﺍﻟﻌﻤﺮﻱ‪ :‬ﺃﺿﻮﺍﺀ ﻋﻠﻰ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ‪) ،‬ﺑﲑﻭﺕ‪ ،‬ﻣﺆﺳـﺴﺔ ﺍﻟﺮﺳـﺎﻟﺔ‪ ،‬ﻁ‪،7:‬‬
‫‪1997‬ﻡ(‪.‬‬
‫‪ -48‬ﳔﺒﺔ ﻣﻦ ﺍﻷﺳﺎﺗﺬﺓ ﺍﳌﺼﺮﻳﲔ ﻭﺍﻟﻌﺮﺏ ﺍﳌﺘﺨﺼﺼﲔ‪ :‬ﻣﻌﺠﻢ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﺗﺮﲨﺔ‪ :‬ﺇﺑﺮﺍﻫﻴﻢ‬
‫ﻣﺬﻛﻮﺭ‪) ،‬ﻣﺼﺮ‪ ،‬ﺍﳍﻴﺌﺔ ﺍﳌﺼﺮﻳﺔ ﺍﻟﻌﺎﻣﺔ ﻟﻠﻜﺘﺎﺏ‪ ،‬ﺩ‪.‬ﻁ‪1975 ،‬ﻡ(‪.‬‬
‫‪ -49‬ﻧﺼﺮ ﺍﻟﺪﻳﻦ ﻟﻌﺮﺍﺑﺔ‪ :‬ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﻟﻐﺰﺍﱄ ﺣﻴﺎﺓ ﻭﺁﺛﺎﺭ‪ ،‬ﺷﻬﺎﺩﺍﺕ ﻭﻣﻮﺍﻗﻒ‪) ،‬ﺍﳉﺰﺍﺋﺮ‪ ،‬ﺩﺍﺭ ﺍﻷﻣﺔ‪،‬‬
‫ﻁ‪1998 ،1:‬ﻡ(‪.‬‬
‫‪ -50‬ﻧﺼﺮ ﳏﻤﺪ ﻋﺎﺭﻑ‪ :‬ﺍﳊﻀﺎﺭﺓ‪ ،‬ﺍﻟﺜﻘﺎﻓﺔ‪ ،‬ﺍﳌﺪﻧﻴﺔ‪ ،‬ﺩﺭﺍﺳﺔ ﻟﺴﲑﺓ ﺍﳌـﺼﻄﻠﺢ ﻭﺩﻻﻟـﺔ ﺍﳌﻔﻬـﻮﻡ‪،‬‬
‫)ﻓﲑﺟﻴﻨﻴﺎ‪ ،‬ﺍﳌﻌﻬﺪ ﺍﻟﻌﺎﳌﻲ ﻟﻠﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺩ‪.‬ﻁ‪1414 ،‬ﻫـ‪1994 ،‬ﻡ(‪.‬‬
‫‪ -51‬ﻳﺎﺳﲔ ﻏﻀﺒﺎﻥ‪ :‬ﺣﺎﺿﺮ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺍﳌﺴﻠﻤﻮﻥ ﺑﲔ ﻗﺮﻧﲔ‪) ،‬ﺑﲑﻭﺕ‪ ،‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳـﺎﻟﺔ‪،‬‬
‫ﻁ‪1417 ،2:‬ﻫـ‪1997 ،‬ﻡ(‪.‬‬
‫‪ -52‬ﻳﻮﺳﻒ ﺍﻟﻘﺮﺿﺎﻭﻱ‪ :‬ﺍﻹﺳﻼﻡ ﺣﻀﺎﺭﺓ ﺍﻟﻐﺪ‪) ،‬ﺑﲑﻭﺕ‪ ،‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﻁ‪2001 ،1:‬ﻡ(‪.‬‬
‫‪ -53‬ـــــــ ‪ :‬ﺍﻟﺸﻴﺦ ﺍﻟﻐﺰﺍﱄ ﻛﻤﺎ ﻋﺮﻓﺘﻪ‪ ،‬ﺭﺣﻠﺔ ﻧﺼﻒ ﻗـﺮﻥ‪) ،‬ﺑـﲑﻭﺕ‪ ،‬ﻣﺆﺳـﺴﺔ‬
‫ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﻁ‪1421 ،1:‬ﻫـ‪2001 ،‬ﻡ(‪.‬‬
‫‪ -54‬ـــــــ ‪ :‬ﺍﻟﺼﺤﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﳘﻮﻡ ﺍﻟﻮﻃﻦ ﺍﻟﻌﺮﰊ ﻭﺍﻹﺳﻼﻣﻲ‪) ،‬ﺍﳉﺰﺍﺋﺮ‪ ،‬ﻣﻜﺘﺒـﺔ‬
‫ﺭﺣﺎﺏ‪ ،‬ﻁ‪1409 ،2:‬ﻫـ‪1989 ،‬ﻡ(‪.‬‬
‫ﺏ‪ -‬ﺍﳌﻘﺎﻻﺕ‪:‬‬
‫ ﻣﻦ ﺍﺠﻤﻟﻼﺕ‪:‬‬‫‪ -1‬ﳎﻠﺔ ﺍﻷﺩﺏ ﺍﻹﺳﻼﻣﻲ‪ :‬ﳎﻠﺔ ﻓﺼﻠﻴﺔ ﺗﺼﺪﺭ ﻋﻦ ﺭﺍﺑﻄﺔ ﺍﻷﺩﺏ ﺍﻹﺳﻼﻣﻲ ﺍﻟﻌﺎﳌﻴﺔ‪ ،‬ﻋﻤﺎﻥ‪،‬‬
‫ﺩﺍﺭ ﺿﻴﺎﺀ ﻟﻠﻨﺸﺮ ﻭﺍﻟﺘﻮﺯﻳﻊ‪ ،‬ﻉ‪ ،17:‬ﻡ‪ ،5:‬ﺩ‪.‬ﺕ‪.‬‬
‫‪-2‬ﺇﺳﻼﻣﻴﺔ ﺍﳌﻌﺮﻓﺔ‪ :‬ﳎﻠﺔ ﻓﻜﺮﻳﺔ ﻓﺼﻠﻴﺔ ﳏﻜﻤﺔ ﻳﺼﺪﺭﻫﺎ ﺍﳌﻌﻬﺪ ﺍﻟﻌﺎﳌﻲ ﻟﻠﻔﻜـﺮ ﺍﻹﺳـﻼﻣﻲ‬
‫ﲟﺎﻟﻴﺰﻳﺎ‪ ،‬ﺱ‪ ،2:‬ﻉ‪ ،7:‬ﺭﻣﻀﺎﻥ ‪1417‬ﻫـ‪1997 ،‬ﻡ‪.‬‬
‫‪ -3‬ﺭﺅﻯ‪ :‬ﳎﻠﺔ ﻓﻜﺮﻳﺔ ﻓﺼﻠﻴﺔ ﺗﻌﲎ ﺑﻘﻀﺎﻳﺎ ﺍﻟﺘﺠﺪﻳﺪ ﻭﺍﳌﺴﺘﻘﺒﻞ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺗﺼﺪﺭ ﻋﻦ ﻣﺮﻛﺰ‬
‫ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﳊﻀﺎﺭﻳﺔ ﺑﺒﺎﺭﻳﺲ‪ ،‬ﻋﻨﻮﺍﻥ ﺍﻟﻌﺪﺩ‪ :‬ﺍﻟﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ ﻭﻣﺄﺯﻕ ﺍﳊﺪﺍﺛـﺔ‪ ،‬ﻋـﺪﺩ ﻣـﺰﺩﻭﺝ‪:‬‬
‫‪ ،19/18‬ﺱ‪2003 ،4:‬ﻡ‪.‬‬
‫ ﻣﻦ ﻣﻮﺍﻗﻊ ﻋﻠﻰ ﺍﻹﻧﺘﺮﻧﻴﺖ‪:‬‬‫‪ -1‬ﺇﲰﺎﻋﻴﻞ ﳏﻤﺪ‪ :‬ﺍﻟﱰﺍﻋﺎﺕ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ :‬ﺿﺤﺎﻳﺎﻩ ‪600‬ﺃﻟﻒ ﻗﺘﻴﻞ‪ ،‬ﻋﻠﻰ ﺍﳌﻮﻗﻊ‪:‬‬
‫‪WWW.ALJAZEERA.NET/IN-DEPTH/OIC/2000/11/11-27‬‬‫‪2.HTM.‬‬
‫‪ -2‬ﺳﺎﻣﻲ ﺍﳋﺰﻧﺪﺍﺭ‪ :‬ﺃﺳﺒﺎﺏ ﻭﳏﺮﻛﺎﺕ ﺍﻟﺼﺮﺍﻋﺎﺕ ﺍﻟﺪﺍﺧﻠﻴﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻋﻠﻰ ﺍﳌﻮﻗﻊ‪:‬‬
‫‪WWW.ALJAZEERA.NET/IN-DEPTH/FIGHTS/2001/11/11‬‬‫‪.28-1.HTM‬‬
‫‪ -3‬ﺑﺪﻭﻥ ﺫﻛﺮ ﺍﳌﺆﻟﻒ‪ :‬ﺍﻟﺘﺎﺭﻳﺦ ﰲ ﺍﳉﻐﺮﺍﻓﻴﺎ‪ ،‬ﻋﻠﻰ ﺍﳌﻮﻗﻊ‪:‬‬
‫‪WWW.ALJAZEERA.NET/IN-DEPTH/OIC/2001/9/5/5-12‬‬‫‪1.HTM.‬‬
‫‪ -4‬ﺑﺪﻭﻥ ﺫﻛﺮ ﺍﳌﺆﻟﻒ‪ 50 :‬ﻣﻦ ﺍﻟﺴﻜﺎﻥ ﰲ ﺍﻟﻌﺎﱂ ﺍﻟﻌﺮﰊ ﻳﻌﻴﺸﻮﻥ ﺑﺄﻗﻞ ﻣﻦ ﺩﻭﻻﺭﻳﻦ‪ ،‬ﻋﻠﻰ‬
‫ﺍﳌﻮﻗﻊ‪:‬‬
‫‪WWW.ANNABAA.ORG/NBANEWS/22/169.HTM.‬‬
‫‪ -5‬ﺑﺪﻭﻥ ﺍﺳﻢ ﺍﳌﺆﻟﻒ‪ :‬ﺍﳌﻴﺎﻩ ﻗﺪ ﺗﺴﺒﺐ ﺍﻟﱰﺍﻋﺎﺕ ﺍﳌﺴﻠﺤﺔ ﰲ ﺇﻓﺮﻳﻘﻴﺎ‪ ،‬ﻋﻠﻰ ﺍﳌﻮﻗﻊ‪:‬‬
‫‪WWW.ANNABAA.ORG/NBANEWS/14/56.HTM.‬‬
‫‪ -6‬ﺑﺪﻭﻥ ﺫﻛﺮ ﺍﳌﺆﻟﻒ‪ :‬ﻫﺠﺮﺓ ﺍﻟﻌﻘﻮﻝ ﺍﻟﻌﺮﺑﻴﺔ ﺗﺆﻛﺪ ﺍﳌﻨﺎﺥ ﺍﻟﻄﺎﺭﺩ ﻟﻺﺑﺪﺍﻉ ﻭﺍﻟﺘﻄـﻮﻳﺮ ﰲ‬
‫ﺍﻟﺒﻠﺪﺍﻥ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻋﻠﻰ ﺍﳌﻮﻗﻊ‪:‬‬
‫‪WWW.ANNABAA.ORG/NBANEWS/ECONOMIC.‬‬
‫‪ -7‬ﻣﻮﻗﻊ ﺍﻟﺸﻌﻮﺏ ﺍﻹﺳﻼﻣﻴﺔ‪:‬‬
‫‪MUSLIM POPULATION ON WORLD WIDE SITE:‬‬
‫‪POPULATION.COM.WWW.ISLAMIC‬‬
‫ﻓﻬﺮﺱ ﺍﳌﻮﺿﻮﻋﺎﺕ‬
‫ﺇﻫﺪﺍﺀ‬
‫ﺍﳌﻮﺿﻮﻉ‬
‫ﺍﻟﺼﻔﺤﺔ‬
‫ﺍﳌﻘﺪﻣﺔ……………………………………………………ﺃ‬
‫ﺍﻟﻔﺼﻞ ﺍﻟﺘﻤﻬﻴﺪﻱ……………………………………………‪18.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﺍﻟﺘﻌﺮﻳﻒ ﲟﺼﻄﻠﺤﺎﺕ ﺍﻟﺒﺤﺚ………………………‪18‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ‪ :‬ﺗﻌﺮﻳﻒ ﺍﻷﺯﻣﺔ……………………………‪18….‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ‪ :‬ﺍﳌﻌﲎ ﺍﻟﻠﻐﻮﻱ…………………………‪18..….‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﱐ‪ :‬ﺍﳌﻌﲎ ﺍﻻﺻﻄﻼﺣﻲ………………………‪18.….‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﱐ‪ :‬ﺗﻌﺮﻳﻒ ﺍﻟﺘﺨﻠﻒ ﺍﳊﻀﺎﺭﻱ……………………‪21….‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ‪ :‬ﺗﻌﺮﻳﻒ ﺍﻟﺘﺨﻠﻒ…………………………‪21....‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﱐ‪ :‬ﺗﻌﺮﻳﻒ ﺍﳊﻀﺎﺭﺓ…………………………‪25….‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺗﻌﺮﻳﻒ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ………………………‪28...‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ‪ :‬ﺗﻌﺮﻳﻒ ﺍﻟﻌﺎﱂ…………………………‪28.…...‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﱐ‪ :‬ﺗﻌﺮﻳﻒ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ……………………‪30…..‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ‪ :‬ﺍﻟﺘﻌﺮﻳﻒ ﺑﺎﻟﺸﻴﺦ ﳏﻤﺪ ﺍﻟﻐﺰﺍﱄ……………………‪38.…...‬‬
‫ﺍﳌﻄﻠﺐ‬
‫ﺍﻷﻭﻝ‪:‬‬
‫ﺣﻴﺎﺓ‬
‫ﺍﻟﺸﻴﺦ‬
‫ﺍﻟﻐﺰﺍﱄ………………………‪38……....‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ‪ :‬ﻣﻮﻟﺪﻩ………………………………‪38…....‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﱐ‪ :‬ﺗﻌﻠﻴﻤﻪ……………………………‪39….......‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻋﻤﻠﻪ………………………………‪42…...‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺭﺻﻴﺪﻩ ﺍﻟﻔﻜﺮﻱ………………………‪43…....‬‬
‫ﺍﻟﻔﺮﻉ ﺍﳋﺎﻣﺲ‪ :‬ﻭﻓﺎﺗﻪ……………………………‪47….....‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﱐ‪ :‬ﺩﻭﺍﻋﻲ ﺍﻫﺘﻤﺎﻡ ﺍﻟﻐﺰﺍﱄ ﺑﺘﺨﻠﻒ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ……‪48…......‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ‪ :‬ﺍﻟﺒﻴﺌﺔ ﺍﻟﱵ ﻧﺸﺄ ﻭﻋﺎﺵ ﻓﻴﻬﺎ ﺍﻟﻐﺰﺍﱄ…………‪49…......‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﱐ‪ :‬ﻋﻼﻗﺔ ﺍﻟﻐﺰﺍﱄ ﺑﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ……………………‪61‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻧﺸﻐﺎﻝ ﺍﻟﻐﺰﺍﱄ ﺑﺘﻘﺼﻲ ﺃﺣﻮﺍﻝ ﺍﳌﺴﻠﻤﲔ……………‪66‬‬
‫ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ‪ :‬ﺃﺯﻣﺔ ﺍﻟﺘﺨﻠﻒ ﺍﳊﻀﺎﺭﻱ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﻣﻈﺎﻫﺮﻫﺎ ﰲ ﻓﻜﺮ ﺍﻟﻐﺰﺍﱄ‪72..‬‬
‫ﺗﻮﻃﺌﺔ……………………………………………………‪72‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﺍﻟﺘﻄﻮﺭ ﺍﻟﺘﺎﺭﳜﻲ ﻟﻠﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ………………………‪73‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ‪ :‬ﺍﻻﻣﺘﺪﺍﺩ ﺍﳉﻐﺮﺍﰲ………………………………‪73.‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ‪ :‬ﻣﺮﺣﻠﺔ ﺍﻟﻨﺒﻮﺓ ﻭﺍﳋﻼﻓﺔ ﺍﻟﺮﺍﺷﺪﺓ………………‪73…...‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﱐ‪ :‬ﻣﺮﺣﻠﺔ ﺍﻟﺪﻭﻟﺔ ﺍﻷﻣﻮﻳﺔ…………………………‪76..‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻣﺮﺣﻠﺔ ﺍﻟﺪﻭﻟﺔ ﺍﻟﻌﺒﺎﺳﻴﺔ…………………………‪78‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺮﺍﺑﻊ‪ :‬ﻣﺮﺣﻠﺔ ﺍﻟﺪﻭﻟﺔ ﺍﻟﻌﺜﻤﺎﻧﻴﺔ…………………………‪80‬‬
‫ﺍﻟﻔﺮﻉ ﺍﳋﺎﻣﺲ‪ :‬ﻣﺮﺣﻠﺔ ﻣﺎ ﺑﻌﺪ ﺍﻟﺪﻭﻟﺔ ﺍﻟﻌﺜﻤﺎﻧﻴﺔ ﺇﱃ ﺍﻟﻴﻮﻡ……………‪81.‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﱐ‪ :‬ﺣﺮﻛﻴﺔ ﺍﺠﻤﻟﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ…………………………‪83..‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ‪ :‬ﺍﳌﺮﺣﻠﺔ ﺍﻟﺬﻫﺒﻴﺔ………………………………‪84‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﱐ‪ :‬ﻣﺮﺣﻠﺔ ﺍﺯﺩﻫﺎﺭ ﺣﻀﺎﺭﻱ ﻳﺘﺨﻠﻠﻪ ﺑﻌﺾ ﺍﻟﻘﺼﻮﺭ ﻭﺍﻻﳓﺮﺍﻑ…‪87.‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻣﺮﺣﻠﺔ ﺍﳓﻄﺎﻁ ﻭﲣﻠﻒ ﺍﺠﻤﻟﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ……………‪90.‬‬
‫ﺍﻟﺮﺳﻢ ﺍﻟﺒﻴﺎﱐ ﳊﺮﻛﺔ ﺍﺠﻤﻟﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ ﺣﻀﺎﺭﻳﺎ‪91...............................‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ‪ :‬ﻭﺍﻗﻊ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ……………………………‪95.….‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ‪ :‬ﺍﻟﻮﺍﻗﻊ ﺍﻟﺴﻴﺎﺳﻲ…………………………………‪95‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ‪ :‬ﺇﺑﻌﺎﺩ ﺍﻹﺳﻼﻡ ﻋﻦ ﺍﻟﻘﻴﺎﺩﺓ ﺍﻟﺴﻴﺎﺳﻴﺔ ‪-‬ﻧﻈﺎﻡ ﺍﳊﻜﻢ‪97………-‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﱐ‪ :‬ﻏﻴﺎﺏ ﺍﻟﻮﺣﺪﺓ ﻭﺍﻟﺘﻜﺎﻣﻞ ﺑﲔ ﺍﻟﺒﻠﺪﺍﻥ ﺍﻹﺳﻼﻣﻴﺔ………‪99….‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﱐ‪ :‬ﺍﻟﻮﺍﻗﻊ ﺍﻷﻣﲏ…………………………………‪102..‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ‪ :‬ﺍﻟﺼﺮﺍﻋﺎﺕ ﺍﻟﺪﺍﺧﻠﻴﺔ ‪-‬ﺑﲔ ﺃﺑﻨﺎﺀ ﺍﻟﺪﻭﻟﺔ ﺍﻟﻮﺍﺣﺪﺓ‪102.………-‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﱐ‪ :‬ﺍﻟﺼﺮﺍﻋﺎﺕ ﺍﳋﺎﺭﺟﻴﺔ ‪-‬ﺑﲔ ﺍﻟﺪﻭﻝ ﺍﻹﺳﻼﻣﻴﺔ‪105.…………-‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻮﺍﻗﻊ ﺍﻻﻗﺘﺼﺎﺩﻱ……………………………‪107....‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ‪ :‬ﺍﻟﺼﻨﺎﻋﺔ…………………………………‪107..‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﱐ‪ :‬ﺍﻟﺰﺭﺍﻋﺔ……………………………………‪111‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﺘﺠﺎﺭﺓ…………………………………‪114..‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺪﻳﻮﻥ ﺍﳋﺎﺭﺟﻴﺔ……………………………‪115..‬‬
‫ﺍﻟﻔﺮﻉ ﺍﳋﺎﻣﺲ‪ :‬ﻣﺘﻮﺳﻂ ﺍﻟﺪﺧﻞ ﺍﻟﻔﺮﺩﻱ………………………‪116.‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺴﺎﺩﺱ‪:‬ﺍﻟﻴﺪ ﺍﻟﻌﺎﻣﻠﺔ………………………………‪117..‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﻮﺍﻗﻊ ﺍﻻﺟﺘﻤﺎﻋﻲ………………………………‪118..‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ‪ :‬ﻣﺴﺘﻮﻯ ﺍﻷﻭﺿﺎﻉ ﺍﻟﺼﺤﻴﺔ……………………‪118....‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﱐ‪ :‬ﺍﳌﺴﺘﻮﻯ ﺍﻟﻌﻠﻤﻲ………………………………‪121‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻣﻈﺎﻫﺮ ﺍﻟﺘﺨﻠﻒ ﺍﳊﻀﺎﺭﻱ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻋﻨﺪ ﺍﻟﻐﺰﺍﱄ……‪125..‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ‪ :‬ﺍﻟﻔﺴﺎﺩ ﺍﻟﺴﻴﺎﺳﻲ………………………………‪125..‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ‪ :‬ﺎﺭﺵ ﺍﳊﻜﺎﻡ ﻋﻠﻰ ﺍﳌﻨﺎﺻﺐ……………………‪125‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﱐ‪ :‬ﺍﺳﺘﺒﺪﺍﺩ ﺍﳊﻜﺎﻡ……………………………‪126..‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻏﻴﺎﺏ ﺍﳊﺮﻳﺔ………………………………‪127‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺇﳘﺎﻝ ﺍﻟﺸﻮﺭﻯ……………………………‪127..‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﱐ‪ :‬ﺍﻟﺘﺨﻠﻒ ﺍﻻﻗﺘﺼﺎﺩﻱ……………………………‪128..‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ‪ :‬ﺍﻟﺘﺮﻑ ﻭﺍﻟﺒﺆﺱ……………………………‪128..‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﱐ‪ :‬ﺍﻻﺳﺘﺮﻗﺎﻕ ﺍﻻﻗﺘﺼﺎﺩﻱ…………………………‪129‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻄﺎﻗﺎﺕ ﺍﳌﻌﻄﻠﺔ……………………………‪129‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﻔﻮﺿﻰ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ…………………………‪130.‬‬
‫ﺍﻟﻔﺮﻉ ﺍﳋﺎﻣﺲ‪ :‬ﺍﻟﻌﺠﺰ ﺍﻻﻗﺘﺼﺎﺩﻱ…………………………‪130.‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﺘﺮﺩﻱ ﺍﻻﺟﺘﻤﺎﻋﻲ……………………………‪131.‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ‪ :‬ﺛﺎﻟﻮﺙ ﺍﻟﻔﻘﺮ ﻭﺍﳉﻬﻞ ﻭﺍﳌﺮﺽ……………………‪131‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﱐ‪ :‬ﺍﺳﺘﻔﺤﺎﻝ ﺍﻟﺮﺫﺍﺋﻞ……………………………‪132‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻧﺘﺸﺎﺭ ﺍﻷﺧﻼﻕ ﺍﻟﺴﻴﺌﺔ………………………‪132.‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﻮﺿﻊ ﺍﳌﺰﺭﻱ ﻟﻠﻤﺮﺃﺓ…………………………‪132‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﳍﺒﻮﻁ ﰲ ﺍﻟﻠﻐﺔ ﻭﺍﻟﻘﺼﻮﺭ ﰲ ﺍﻟﺪﻳﻦ……………………‪133‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ‪ :‬ﻫﺒﻮﻁ ﺍﻟﻠﻐﺔ………………………………‪133.‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﱐ‪ :‬ﻗﺼﻮﺭ ﺍﻟﺪﻳﻦ………………………………‪135.‬‬
‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ‪ :‬ﺃﺳﺒﺎﺏ ﺍﻟﺘﺨﻠﻒ ﺍﳊﻀﺎﺭﻱ ﻭﺁﺛﺎﺭﻫﺎ ﰲ ﻓﻜﺮ ﺍﻟﻐﺰﺍﱄ………………‪140‬‬
‫ﺗﻮﻃﺌﺔ……………………………………………………‪140‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﺍﻷﺳﺒﺎﺏ ﺍﻟﺪﺍﺧﻠﻴﺔ………………………………‪142..‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ‪ :‬ﺍﻟﺘﺼﻮﺭ ﺍﳉﺰﺋﻲ ﻟﻺﺳﻼﻡ…………………………‪143..‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﱐ‪ :‬ﺍﻟﺜﻘﺎﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﻃﻮﺭﻫﺎ ﺍﻟﻘﺎﺋﻢ……………………‪145‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻣﻮﻗﻒ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺍﻟﺪﻧﻴﺎ………………………‪149..‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﳉﱪﻳﺔ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ………………………‪153..‬‬
‫ﺍﳌﻄﻠﺐ ﺍﳋﺎﻣﺲ‪ :‬ﺍﳌﺴﻠﻤﻮﻥ ﻭﻗﺎﻧﻮﻥ ﺍﻟﺴﺒﺒﻴﺔ………………………‪154..‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺗﻘﺎﻟﻴﺪ ﺍﻟﺮﻳﺎﺀ ﰲ ﺍﺠﻤﻟﺘﻤﻌﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ………………‪.156.‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺴﺎﺑﻊ‪ :‬ﻭﺿﻊ ﺍﳌﺮﺃﺓ ﰲ ﻋﺼﻮﺭ ﺍﻟﺘﺨﻠﻒ……………………‪159.‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﻣﻦ‪ :‬ﺫﺑﻮﻝ ﺍﻷﺩﺏ ﺍﻟﻌﺮﰊ……………………………‪163‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺘﺎﺳﻊ‪ :‬ﺳﻴﺎﺳﺔ ﺍﳌﺎﻝ ﰲ ﺍﺠﻤﻟﺘﻤﻊ…………………………‪169.‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﻌﺎﺷﺮ‪ :‬ﺍﻟﻔﺴﺎﺩ ﺍﻟﺴﻴﺎﺳﻲ……………………………‪174..‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ‪ :‬ﺍﻷﺳﺒﺎﺏ ﺍﳋﺎﺭﺟﻴﺔ ………………………………‪182..‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ‪ :‬ﺍﻻﺳﺘﻌﻤﺎﺭ ‪-‬ﺍﻟﻐﺰﻭ‪ -‬ﺍﻟﻌﺴﻜﺮﻱ……………………‪183..‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ‪ :‬ﺩﻭﺍﻓﻊ ﺍﻻﺳﺘﻌﻤﺎﺭ ﺍﻟﻌﺴﻜﺮﻱ……………………‪184.‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﱐ‪ :‬ﺃﻫﺪﺍﻑ ﺍﻻﺳﺘﻌﻤﺎﺭ ﺍﻟﻌﺴﻜﺮﻱ……………………‪186‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺁﺛﺎﺭ ﺍﻻﺳﺘﻌﻤﺎﺭ ﺍﻟﻌﺴﻜﺮﻱ ﻋﻠﻰ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ………‪188..‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﱐ‪ :‬ﺍﻻﺳﺘﻌﻤﺎﺭ ‪-‬ﺍﻟﻐﺰﻭ‪ -‬ﺍﻟﺜﻘﺎﰲ…………………………‪191‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ‪ :‬ﺍﻟﺘﻨﺼﲑ ‪-‬ﺍﻟﺘﺒﺸﲑ‪194..…………………………-‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﱐ‪ :‬ﺍﻟﺸﻴﻮﻋﻴﺔ ‪-‬ﺭﺍﻋﻴﺔ ﺍﻹﳊﺎﺩ‪199………………………-‬‬
‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﳊﻠﻮﻝ ﻭﺍﳌﻘﺘﺮﺣﺎﺕ ﰲ ﻧﻈﺮ ﺍﻟﻐﺰﺍﱄ………………………‪207..‬‬
‫ﺗﻮﻃﺌﺔ…………………………………………………‪207..‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﺗﺼﺤﻴﺢ ﺍﻟﻮﻋﻲ ﺍﻟﺪﻳﲏ……………………………‪210...‬‬
‫ﺍﳌﻄﻠﺐ‬
‫ﺍﻷﻭﻝ‪:‬‬
‫ﺍﻟﻌﻮﺩﺓ‬
‫ﺇﱃ‬
‫ﺍﻹﺳﻼﻡ‬
‫ﺍﳊﻘﻴﻘﻲ…………………………‪210‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ‪ :‬ﺍﻟﻌﻮﺩﺓ ﺇﱃ ﺍﳌﻨﺎﺑﻊ ﺍﻷﺻﻠﻴﺔ ﻟﻺﺳﻼﻡ…………………‪211.‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﱐ‪ :‬ﺍﻟﺪﻭﺭ ﺍﻟﻔﻌﺎﻝ ﳊﻤﻠﺔ ﺍﻹﺳﻼﻡ……………………‪215..‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﱐ‪ :‬ﻏﺮﺑﻠﺔ ﺍﻟﺘﺮﺍﺙ ﺍﻟﺜﻘﺎﰲ ﺍﻹﺳﻼﻣﻲ………………………‪220‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ‪ :‬ﳏﺎﻛﻤﺔ ﺍﻟﺘﺮﺍﺙ ﺍﻟﺜﻘﺎﰲ ﺇﱃ ﺍﻹﺳﻼﻡ…………………‪221‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﱐ‪ :‬ﺩﺭﺍﺳﺔ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻹﺳﻼﻣﻲ………………………‪222..‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺇﻋﺎﺩﺓ ﺗﺮﺗﻴﺐ ﺍﻟﻌﻘﻞ ﺍﳌﺴﻠﻢ……………………‪223...‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺇﻗﺼﺎﺀ ﺍﻟﺪﻋﺎﺓ ﺍﻟﻘﺎﺻﺮﻳﻦ………………………‪224...‬‬
‫ﺍﻟﻔﺮﻉ ﺍﳋﺎﻣﺲ‪ :‬ﻣﻮﺍﺟﻬﺔ ﺍﻟﻐﺰﻭ ﺍﻟﺜﻘﺎﰲ………………………‪225...‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺇﻋﺎﺩﺓ ﺍﻟﺼﻠﺔ ﺑﲔ ﺍﻻﲡﺎﻫﲔ‪ :‬ﺍﻟﺜﻘﺎﰲ ﻭﺍﻟﺴﻴﺎﺳﻲ………‪225..‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﺘﻌﺎﻭﻥ ﺑﲔ ﻣﺪﺭﺳﱵ ﺍﻷﺛﺮ ﻭﺍﻟﺮﺃﻱ………………‪226....‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﻣﻦ‪ :‬ﻧﻘﺪ ﺷﺎﻣﻞ ﳌﺴﺎﺭ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ………………‪227….‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺇﻋﺎﺩﺓ ﺑﻨﺎﺀ ﺍﻟﻔﺮﺩ ﺍﳌﺴﻠﻢ……………………………‪227‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ‪ :‬ﺧﺸﻴﺔ ﺍﷲ………………………………‪230….‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﱐ‪ :‬ﺭﺟﺎﺀ ﺍﷲ…………………………………‪231..‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺣﺐ ﺍﷲ…………………………………‪232.‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺫﻛﺮ ﺍﷲ…………………………………‪232..‬‬
‫ﺍﻟﻔﺮﻉ ﺍﳋﺎﻣﺲ‪ :‬ﺗﻮﻓﲑ ﺍﻷﺳﺒﺎﺏ……………………………‪233..‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺘﻮﻛﻞ ﻋﻠﻰ ﺍﷲ……………………………‪233‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﺼﱪ ﷲ…………………………………‪234.‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﻣﻦ‪ :‬ﺍﻟﺸﻜﺮ ﷲ…………………………………‪235.‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺘﺎﺳﻊ‪ :‬ﺍﻟﺘﻮﺑﺔ……………………………………‪235.‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﻮﺣﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ………………‪237..……..……….‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ‪ :‬ﺍﻹﺳﻼﻡ ﻫﻮ ﻧﺒﺾ ﺍﻟﻮﺣﺪﺓ………‪238……..………..‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﱐ‪ :‬ﺇﻋﺎﺩﺓ ﺍﳋﻼﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻓﺮﺽ ﻋﲔ…‪240.…...………..‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﺘﺤﺮﺭ ﻣﻦ ﺍﻟﱰﻋﺎﺕ ﺍﻟﻘﻮﻣﻴﺔ…………………‪242....‬‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺪﻭﺭ ﺍﻟﻌﺮﰊ ﺍﻟﻔﻌﺎﻝ ﰲ ﺑﻨﺎﺀ ﺍﻟﻮﺣﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ‪243.…...…..‬‬
‫ﺍﻟﻔﺮﻉ ﺍﳋﺎﻣﺲ‪ :‬ﺍﳌﻮﻗﻒ ﲡﺎﻩ ﺍﻷﻗﻠﻴﺎﺕ ﺍﳌﺴﻠﻤﺔ…………‪244...……..‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ‪ :‬ﺗﺼﺤﻴﺢ ﻋﻼﻗﺔ ﺍﳌﺴﻠﻤﲔ ﺑﺎﻟﺪﻧﻴﺎ……………………‪247.....‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ‪ :‬ﺳﻠﺒﻴﺎﺕ ﺍﳊﻀﺎﺭﺓ ﺍﳊﺪﻳﺜﺔ…‪249…....………………….‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﱐ‪ :‬ﺇﳚﺎﺑﻴﺎﺕ ﺍﳊﻀﺎﺭﺓ ﺍﳊﺪﻳﺜﺔ………………………‪251.....‬‬
‫ﺧﺎﲤﺔ…‪259.………………………………………………….‬‬
‫ﺍﻟﻔﻬﺎﺭﺱ‪:‬‬
‫ﻓﻬﺮﺱ ﺍﻵﻳﺎﺕ………………………………………………‪264.‬‬
‫ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ………………………………‪266…………….‬‬
‫ﻗﺎﺋﻤﺔ ﺍﳌﺼﺎﺩﺭ ﻭﺍﳌﺮﺍﺟﻊ …………………………‪267..…………….‬‬
‫ﻣﻠﺤﻖ ﺍﳋﺮﺍﺋﻂ ﻭﺍﳌﻨﺤﻨﻴﺎﺕ ﺍﻟﺒﻴﺎﻧﻴﺔ‪275..............................................‬‬
‫ﻓﻬﺮﺱ ﺍﳌﻮﺿﻮﻋﺎﺕ …………………………‪276………………...‬‬
‫ﻣﻠﺨﺼﺎﺕ ﺍﻟﺒﺤﺚ‬
‫ﻣﻠﺨﺺ ﺑﺎﻟﻌﺮﺑﻴﺔ‬
‫ﻣﻠﺨﺺ ﺑﺎﻟﻔﺮﻧﺴﻴﺔ‬
‫ﻣﻠﺨﺺ ﺑﺎﻹﻧﺠﻠﻴﺰﻳﺔ‬
‫ﻣﻠﺨﺺ ﺍﻟﺒﺤﺚ‪:‬‬
‫ﺇﻥ ﺍﻟﺒﺤﺚ ﻭﻋﻨﻮﺍﻧﻪ‪ :‬ﺃﺯﻣﺔ ﺍﻟﺘﺨﻠﻒ ﺍﳊﻀﺎﺭﻱ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ -‬ﺩﺭﺍﺳﺔ ﰲ ﻓﻜﺮ ﺍﻟـﺸﻴﺦ‬
‫ﳏﻤﺪ ﺍﻟﻐﺰﺍﱄ ‪ -‬ﻫﻮ ﳏﺎﻭﻟﺔ ﻹﺑﺮﺍﺯ ﻣﻮﻗﻊ ﻗﻀﻴﺔ ﺍﻟﺘﺨﻠﻒ ﺍﳊﻀﺎﺭﻱ ﻋﻨﺪ ﺍﳌﺴﻠﻤﲔ ﺑﺎﻟﻨـﺴﺒﺔ ﳌﺨﺘﻠـﻒ‬
‫ﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﱵ ﺍﻫﺘﻢ ‪‬ﺎ ﺍﻟﻐﺰﺍﱄ‪ ،‬ﻭﻧﺎﻟﺖ ﺣﻴﺰﺍ ﻣﻦ ﻓﻜﺮﻩ؛ ﻭﻫﺬﺍ ﻣﻦ ﺧﻼﻝ ﺍﻟﺘﻄﺮﻕ ﺇﱃ ﻃﺮﻳﻘﺘﻪ ﰲ ﲢﻠﻴﻞ‬
‫ﺃﺑﻌﺎﺩ ﺍﻟﻮﺍﻗﻊ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﻋﻠﻞ ﻧﺸﺄﺓ‪ ،‬ﻭﺗﻔﺎﻗﻢ ﺍﻷﺯﻣﺔ ﺍﳊﻀﺎﺭﻳﺔ ﺍﻟﱵ ﺗﻌﺘﺮﻱ ﻛﺎﻓﺔ ﺃﳓﺎﺋﻪ‪ ،‬ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ‬
‫ﺗﻨﺎﻭﻝ ﺍﻟﻄﺮﻳﻘﺔ‪ ،‬ﻭﺍﻟﺴﺒﻴﻞ ﺍﻟﱵ ﻗﺪﻣﻬﺎ ﺍﻟﻐﺰﺍﱄ ﻛﻤﺨﺮﺝ ﻣﻦ ﻫﺬﺍ ﺍﳌﺄﺯﻕ ﺍﳊﻀﺎﺭﻱ ﺍﳋﻄﲑ‪ .‬ﻭﺑﻨﺎﺀ ﻋﻠـﻰ‬
‫ﺫﻟﻚ؛ ﻓﺈﻥ ﺍﻟﺒﺤﺚ ﰎ ﺗﻘﺴﻴﻤﻪ ﺇﱃ ﻣﻘﺪﻣﺔ‪ ،‬ﻭﺃﺭﺑﻌﺔ ﻓﺼﻮﻝ‪ ،‬ﻭﺧﺎﲤﺔ ‪.‬‬
‫ﻓﺄﻣﺎ ﺍﳌﻘﺪﻣﺔ؛ ﻓﺈ‪‬ﺎ ﺗﻀﻤﻨﺖ ﺑﻴﺎﻧﺎ ﻷﳘﻴﺔ ﺍﻟﺒﺤﺚ‪ ،‬ﻭﺃﺳﺒﺎﺏ ﺍﺧﺘﻴـﺎﺭﻩ‪ ،‬ﻭﺃﻫﺪﺍﻓـﻪ‪ ،‬ﻭﺇﻃـﺎﺭﻩ‪،‬‬
‫ﻭﺇﺷﻜﺎﻟﻴﺘﻪ‪ ،‬ﻭﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ ﻟﻪ‪ ،‬ﻭﻣﻮﻗﻌﻪ ﻣﻨﻬﺎ‪ ،‬ﻭﻣﻀﻤﻮﻧﻪ‪ ،‬ﻭﻣﻨﻬﺠﻪ‪ ،‬ﻭﻣﺼﺎﺩﺭﻩ‪ ،‬ﰒ ﺍﻟـﺼﻌﻮﺑﺎﺕ‬
‫ﺍﻟﱵ ﺍﻋﺘﺮﺿﺖ ﻋﻤﻠﻴﺔ ﺇﻋﺪﺍﺩﻩ ‪.‬‬
‫ﻭﺃﻣﺎ ﻋﻦ ﻓﺼﻮﻝ ﺍﻟﺒﺤﺚ؛ ﻓﺈﻥ ﺃﻭﳍﺎ ﻛﺎﻥ ﲤﻬﻴﺪﻳﺎ‪ ،‬ﳐﺼﺼﺎ ﰲ ﺷﻘﻪ ﺍﻷﻭﻝ ﻟﺘﻘﺪﱘ ﺗﻌـﺎﺭﻳﻒ ﺩﻗﻴﻘـﺔ‪،‬‬
‫ﻭﻣﻀﺒﻮﻃﺔ ﻷﻫﻢ ﺍﳌﺼﻄﻠﺤﺎﺕ ﺍﻟﱵ ﻳﺘﺮﻛﺰ ﻋﻠﻴﻬﺎ ﻣﻮﺿﻮﻉ ﺍﻟﺒﺤﺚ‪ ،‬ﻭﻟﻠﺘﻌﺮﻳﻒ ﺑﺎﻟﺸﻴﺦ ﳏﻤﺪ ﺍﻟﻐـﺰﺍﱄ‪،‬‬
‫ﻭﺃﺑﺮﺯ ﺍﻟﺪﻭﺍﻓﻊ ﺍﻟﱵ ﺑﻌﺜﺖ ﺑﻪ ﺇﱃ ﺍﻻﻫﺘﻤﺎﻡ ﺑﺘﺨﻠﻒ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﰲ ﺷﻘﻪ ﺍﻟﺜﺎﱐ‪.‬‬
‫ﻭﻳﺄﰐ ﺑﻌﺪ ﺫﻟﻚ ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ ﻣﺘﻨﺎﻭﻻ ﺃﺯﻣﺔ ﺍﻟﺘﺨﻠﻒ ﺍﳊﻀﺎﺭﻱ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪،‬‬
‫ﻭﻣﻈﺎﻫﺮﻫﺎ ﰲ ﻓﻜﺮ ﺍﻟﻐﺰﺍﱄ‪ ،‬ﻭﻫﺬﺍ ﻣﻦ ﺧﻼﻝ ﺍﻟﺘﻌﺮﺽ ﻟﺘﻄﻮﺭ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻋﱪ ﺍﻟﺘﺎﺭﻳﺦ؛ ﺳﻮﺍﺀ ﻣﻦ‬
‫ﺣﻴﺚ ﺍﻣﺘﺪﺍﺩﻩ ﺍﳉﻐﺮﺍﰲ ﺍﻟﺬﻱ ﺗﺮﺍﻭﺡ ﺑﲔ ﺍﻻﻣﺘﺪﺍﺩ ﻭﺍﻻﻧﻜﻤﺎﺵ‪ ،‬ﺃﻭ ﻣﻦ ﺣﻴﺚ ﺍﳊﺮﻛﺔ ﺍﳊﻀﺎﺭﻳﺔ‬
‫ﻟﻠﻤﺠﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﺍﻟﱵ ﺗﺮﺍﻭﺣﺖ ﺑﲔ ﺍﻟﺘﻘﺪﻡ‪ ،‬ﻭﺍﻟﺘﺨﻠﻒ‪ ،‬ﰒ ﻋﺮﺽ ﺃﻫﻢ ﻣﻼﻣﺢ ﺍﻟﻮﺍﻗﻊ ﺍﻟﺬﻱ ﲢﻴﺎﻩ‬
‫ﺍﻟﺸﻌﻮﺏ‪ ،‬ﻭﺍﻟﺒﻠﺪﺍﻥ ﺍﻹﺳﻼﻣﻴﺔ؛ ﺳﻮﺍﺀ ﻋﻠﻰ ﺍﻟﺼﻌﻴﺪ ﺍﻟﺴﻴﺎﺳﻲ‪ ،‬ﺃﻭ ﺍﻷﻣﲏ‪ ،‬ﺃﻭ ﺍﻻﻗﺘﺼﺎﺩﻱ‪ ،‬ﺃﻭ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻲ‪ ،‬ﻭﺍﻟﱵ ﺗﺆﻛﺪ ﲟﺠﻤﻠﻬﺎ ﺣﻘﻴﻘﺔ ﻭﺍﺣﺪﺓ ﻫﻲ ﲣﻠﻒ ﺷﺎﻣﻞ ﻳﻌﺘﺮﻱ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻟﺘﻜﻮﻥ‬
‫ﺧﺎﲤﺔ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﻣﻊ ﺣﺪﻳﺚ ﻋﻦ ﺃﻫﻢ ﻣﻈﺎﻫﺮ ﻫﺬﺍ ﺍﻟﺘﺨﻠﻒ‪ ،‬ﻭﺍﻟﱵ ﺗﱪﺯ ﰲ ﺍﻟﻔﺴﺎﺩ ﺍﻟﺴﻴﺎﺳﻲ‪،‬‬
‫ﻭﺍﻟﺘﺨﻠﻒ ﺍﻻﻗﺘﺼﺎﺩﻱ‪ ،‬ﻭﺍﻟﺘﺮﺩﻱ ﺍﻻﺟﺘﻤﺎﻋﻲ‪ ،‬ﻭﺍﳍﺒﻮﻁ ﰲ ﺍﻟﻠﻐﺔ‪ ،‬ﻣﻊ ﺍﻟﻘﺼﻮﺭ ﰲ ﺍﻟﺪﻳﻦ‪.‬‬
‫ﻟﻴﺄﰐ ﺑﻌﺪ ﺫﻟﻚ ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ ﳐﺼﺼﺎ ﻟﺘﺘﺒﻊ‪ ،‬ﻭﺭﺻﺪ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﺃﺩﺕ ﺇﱃ ﲣﻠﻒ ﺍﻟﻌﺎﱂ‬
‫ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﺍﻵﺛﺎﺭ ﺍﻟﱵ ﺧﻠﻔﻬﺎ ﻋﻠﻴﻪ ﻣﻦ ﻭﺟﻬﺔ ﻧﻈﺮ ﺍﻟﺸﻴﺦ ﺍﻟﻐﺰﺍﱄ‪ .‬ﻓﻜﺎﻧﺖ ﻫﺬﻩ ﺍﻷﺳﺒﺎﺏ‪ -‬ﻛﻤﺎ‬
‫ﻳﺮﻯ ‪ -‬ﻣﺘﻤﻴﺰﺓ ﺑﺄ‪‬ﺎ ﻟﻴﺴﺖ ﻭﻟﻴﺪﺓ ﺍﻟﺴﻨﻮﺍﺕ ﺍﻷﺧﲑﺓ‪ ،‬ﻭﻟﻜﻦ ﻇﻬﻮﺭﻫﺎ ﻛﺎﻥ ﺗﺪﺭﳚﻴﺎ ﻋﱪ ﻗﺮﻭﻥ ﻋﺪﻳﺪﺓ‪،‬‬
‫ﻭﺃ‪‬ﺎ ﲟﺠﻤﻠﻬﺎ ﺗﻨﻀﻮﻱ ﲢﺖ ﻋﺎﻣﻞ ﻭﺍﺣﺪ ﻫﻮ ﺍﺑﺘﻌﺎﺩ ﺍﳌﺴﻠﻤﲔ ﻋﻦ ﺍﻹﺳﻼﻡ ﻓﻬﻤﺎ‪ ،‬ﻭﺗﻄﺒﻴﻘﺎ‪ ،‬ﻭﺃ‪‬ﺎ‬
‫ﻟﻴﺴﺖ ﻧﺎﲨﺔ ﻋﻦ ﻣﺼﺪﺭ ﻭﺍﺣﺪ ﻓﻘﻂ‪ ،‬ﻭﻟﻜﻨﻬﺎ ﻧﺎﲨﺔ ﻋﻦ ﻣﺼﺪﺭﻳﻦ؛ ﺃﻭﳍﻤﺎ ﺩﺍﺧﻠﻲ‪ ،‬ﻭﻫﻮ ﻣﺘﻌﻠﻖ‬
‫ﺑﺎﳌﺴﻠﻤﲔ‪ ،‬ﻭﺛﺎﻧﻴﻬﻤﺎ ﺧﺎﺭﺟﻲ‪ ،‬ﻭﻫﻮ ﻣﺘﻌﻠﻖ ﺑﻐﲑ ﺍﳌﺴﻠﻤﲔ‪ .‬ﻭﻫﺬﻩ ﺍﻷﺳﺒﺎﺏ ﻛﻤﺎ ﺣﺪﺩﻫﺎ ﺍﻟﻐﺰﺍﱄ ﺗﺘﻤﺜﻞ‬
‫ﰲ ﺍﻷﺳﺒﺎﺏ ﺍﻟﺪﺍﺧﻠﻴﺔ؛ ﻭﺍﻟﱵ ﺗﺸﻤﻞ ﺍﻟﺘﺼﻮﺭ ﺍﳉﺰﺋﻲ ﻟﻺﺳﻼﻡ‪ ،‬ﻭﺍﻟﻮﺿﻊ ﺍﳌﺘﺪﱐ ﻟﻠﺜﻘﺎﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ‬
‫ﻃﻮﺭﻫﺎ ﺍﻟﻘﺎﺋﻢ‪ ،‬ﻭﻣﻮﻗﻒ ﺍﳌﺴﻠﻤﲔ ﺍﻟﺴﻠﱯ ﻣﻦ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺗﻔﺸﻲ ﺍﳉﱪﻳﺔ‪ ،‬ﻭﻏﻴﺎﺏ ﻗﺎﻧﻮﻥ ﺍﻟﺴﺒﺒﻴﺔ‪ ،‬ﻣﻊ‬
‫ﺍﻧﺘﺸﺎﺭ ﻭﺍﺳﻊ ﻟﺘﻘﺎﻟﻴﺪ ﺍﻟﺮﻳﺎﺀ ﰲ ﺍﺠﻤﻟﺘﻤﻌﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺗﺪﱐ ﻭﺿﻊ ﺍﳌﺮﺃﺓ ﺍﳌﺴﻠﻤﺔ‪ ،‬ﻭﺫﺑﻮﻝ‬
‫ﺍﻷﺩﺏ ﺍﻟﻌﺮﰊ‪ ،‬ﻭﻓﺴﺎﺩ ﺳﻴﺎﺳﺔ ﺍﳌﺎﻝ ﰲ ﺍﺠﻤﻟﺘﻤﻊ‪ ،‬ﻣﻊ ﺗﻔﺎﻗﻢ ﺍﻟﻔﺴﺎﺩ ﺍﻟﺴﻴﺎﺳﻲ‪ ،‬ﻭﺗﺄﺻﻠﻪ ﰲ ﺍﻟﻌﺎﱂ‬
‫ﺍﻹﺳﻼﻣﻲ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻷﺳﺒﺎﺏ ﺍﳋﺎﺭﺟﻴﺔ؛ ﻓﺈ‪‬ﺎ ﺗﺸﺘﻤﻞ ﻋﻠﻰ ﻋﺎﻣﻠﲔ ﳘﺎ‪ :‬ﺍﻻﺳﺘﻌﻤﺎﺭ ﺍﻟﻌﺴﻜﺮﻱ‪ ،‬ﻭﻣﺎ ﺣﺮﻛﻪ‬
‫ﻣﻦ ﺩﻭﺍﻓﻊ ﺣﺎﻗﺪﺓ ﻋﻠﻰ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻣﺎ ﺧﻠﻔﻪ ﻣﻦ ﺁﺛﺎﺭ ﻣﺪﻣﺮﺓ ﻋﻠﻰ ﺑﻼﺩﻩ‪ ،‬ﻭﺍﻻﺳﺘﻌﻤﺎﺭ ﺍﻟﺜﻘﺎﰲ‪ ،‬ﺍﻟﺬﻱ‬
‫ﺗﺰﻋﻤﺘﻪ ﺍﻟﻨﺼﺮﺍﻧﻴﺔ‪ ،‬ﻭﺍﻟﺸﻴﻮﻋﻴﺔ‪ ،‬ﻭﺍﻟﺬﻱ ﺣﺎﻭﻝ ﲜﺪ ﳏﻮ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﲟﺤﻮ ﺭﻣﻮﺯﻫﺎ ﺍﻟﺪﻳﻨﻴﺔ‪،‬‬
‫ﻭﺍﻧﺘﻤﺎﺀﺍ‪‬ﺎ ﺍﻟﻌﻘﺪﻳﺔ…‬
‫ﻭﻳﺄﰐ ﺑﻌﺪ ﺫﻟﻚ ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟﺚ ﻣﻮﺟﻬﺎ ﻟﻌﺮﺽ ﲨﻠﺔ ﺍﳊﻠﻮﻝ‪ ،‬ﻭﺍﳌﻘﺘﺮﺣﺎﺕ ﺍﻟﱵ ﻗﺪﻣﻬﺎ ﺍﻟﻐﺰﺍﱄ‬
‫ﻛﺤﻞ ﻷﺯﻣﺔ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﺍﻟﱵ ﻗﺎﻣﺖ ﻋﻠﻰ ﺭﻛﻴﺰﺗﲔ ﺍﺛﻨﺘﲔ‪ ،‬ﺍﻷﻭﱃ ﻫﻲ ﺿﺮﻭﺭﺓ ﺗﺼﺤﻴﺢ ﺍﻟﻮﻋﻲ‬
‫ﺍﻟﺪﻳﲏ ﻟﻠﻤﺴﻠﻤﲔ ﻣﻦ ﺧﻼﻝ ﻋﺪﺓ ﺧﻄﻮﺍﺕ ﻫﺎﻣﺔ‪ ،‬ﻭﺟﺎﺩﺓ‪ ،‬ﺃﺑﺮﺯﻫﺎ ﺍﻟﻌﻮﺩﺓ ﺇﱃ ﺍﻹﺳﻼﻡ ﺍﳊﻘﻴﻘﻲ‪،‬‬
‫ﻭﻏﺮﺑﻠﺔ ﺍﻟﺘﺮﺍﺙ ﺍﻟﺜﻘﺎﰲ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﺇﻋﺎﺩﺓ ﺑﻨﺎﺀ ﺍﻟﻔﺮﺩ ﺍﳌﺴﻠﻢ‪ ،‬ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺿﺮﻭﺭﺓ ﺇﺣﻴﺎﺀ‪ ،‬ﻭﺇﻋﺎﺩﺓ‬
‫ﺍﻟﻮﺣﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻦ ﺟﺪﻳﺪ‪.‬‬
‫ﺃﻣﺎ ﺍﻟﺜﺎﻧﻴﺔ ﻓﻬﻲ ﻣﺘﻌﻠﻘﺔ ﺑﺘﺼﺤﻴﺢ ﻋﻼﻗﺔ ﺍﳌﺴﻠﻤﲔ ﺑﺎﻟﺪﻧﻴﺎ‪ ،‬ﻭﺍﻟﺬﻱ ﻟﻦ ﻳﺘﺄﺗﻰ ﺇﻻ ﺑﺘﺼﺤﻴﺢ‬
‫ﻭﻋﻴﻬﻢ ﳍﺎ‪ ،‬ﻭﻓﻘﻬﻬﻢ ﻟﻌﻠﻮﻣﻬﺎ؛ ﻭﺃﻣﺎﻡ ﺍﻟﺘﻔﻮﻕ ﺍﻟﻮﺍﺿﺢ ﻟﻠﺤﻀﺎﺭﺓ ﺍﻟﻐﺮﺑﻴﺔ‪ ،‬ﻭﺍﻣﺘﻼﻛﻬﺎ ﺯﻣﺎﻡ ﺍﻟﻘﻴﺎﺩﺓ‬
‫ﺍﻟﻌﺎﳌﻴﺔ ﺑﺄﺳﺮﻫﺎ‪ ،‬ﻓﺈﻧﻪ ﻻ ﺑﺪ ﻟﻠﻤﺴﻠﻤﲔ ﻣﻦ ﺍﻟﺘﻔﺎﻋﻞ ﻣﻌﻬﺎ‪ ،‬ﻭﺍﻟﺘﻌﻠﻢ ﻣﻨﻬﺎ‪ ،‬ﻭﻟﻜﻦ ﻭﻓﻖ ﺷﺮﻃﲔ ﳘﺎ‪:‬‬
‫ﺍﻟﺘﻌﺮﻑ ﻋﻠﻰ ﺳﻠﺒﻴﺎ‪‬ﺎ‪ ،‬ﻭﺍﳊﺬﺭ ﺑﻞ ﺍﻻﺑﺘﻌﺎﺩ ﻋﻨﻬﺎ‪ ،‬ﻭﺍﻟﺘﻌﺮﻑ ﻋﻠﻰ ﺇﳚﺎﺑﻴﺎ‪‬ﺎ‪ ،‬ﻭﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻨﻬﺎ‪.‬‬
‫ﻭﰲ ﺍﻷﺧﲑ ﺗﺄﰐ ﺍﳋﺎﲤﺔ‪ ،‬ﻭﺍﻟﱵ ﺿﻤﺖ ﺑﲔ ﺛﻨﺎﻳﺎﻫﺎ ﺃﺑﺮﺯ ﺍﻟﻨﺘﺎﺋﺞ ﺍﻟﱵ ﲤﺨﺾ ﻋﻨﻬﺎ ﺍﻟﺒﺤﺚ‪ ،‬ﻭﺃﻫﻢ‬
‫ﺍﻟﺘﻮﺻﻴﺎﺕ ﺍﻟﱵ ﺃﻓﻀﻰ ﺇﻟﻴﻬﺎ ‪.‬‬
Résumé de la thèse
Cette recherche intitulée, la crise du sous développement civilisationnel dans le monde
islamique - une étude de l’esprit du cheikh El-Ghazali – est un essai pour faire apparaître la
situation du sous développement civilisationnel chez les musulmans relativement à toutes les
affaires auxquelles s’est intéressé El-Ghazali, et qui ont occupé un certain espace de son
esprit; et cela en abordant sa façon dans l’analyse des dimensions de la réalité musulmane,
ainsi que les causes de son apparition, et l’élargissement de la crise civilisationnelle touchant
tous les domaines, ajouté à cela l’abord de la façon et de la manière qu’a présenté El-Ghazali
en tant qu’issue à ce piège civilisationnel dangereux. En se basant sur tout cela ; cette
recherche a été répartie en une introduction et quatre chapitres et une conclusion.
L’introduction comporte un aperçu de l’importance de la recherche, les causes de son
choix, ses objectifs, son cadre, la thématique, les études précédentes, sa position vis-à-vis de
ces études, son contenu, sa méthodologie, ses sources et les difficultés de sa préparation.
Le premier chapitre est une préface, dont la première partie est consacrée à la
présentation de définitions exactes des principaux termes à la base du thème de la recherche,
ainsi que la biographie du cheikh El-Ghazali, et les principales causes qui l’on incité à
s’intéresser au sous développement civilisationnel dans le monde musulman , et ses aspects
dans l’esprit d’El-Ghazali, et ce à travers la mise en revue du développement du monde
musulman tout au long de l’histoire, que ce soit sur son extension géographique qui des fois
tend à s’étende plus ou moins., ou selon le mouvement civilisationnel de la société islamique
parfois tendant plus ou moins vers le progrès , puis viendra la mise en revue de la réalité que
vit les peuples et les pays islamiques que ce soit sur le plan politique, le plan de la sécurité , le
plan économique ou social et qui confirment en gros une seule vérité à savoir un sousdéveloppemnt total touchant le monde islamique.
La conclusion de ce chapitre portera sur la dissertation relative aux principaux aspects
de ce sous-développement et qui apparaît flagrante dans la corruption politique, le sousdéveloppement économique, la dégradation sociale, l’abaissement de niveau dans la langue,
avec un handicap dans la domaine de la religion.
Le deuxième chapitre est consacré au suivi et à la mise en évidence des causes qui ont
provoqué le sous-développemnt du monde islamique, ainsi que les effets qui ont en découlé
selon le point de vue du cheikh El-Ghazali. Selon le cheikh ces causes ne sont le fruit des
dernières années, mais leur apparition a vu le jour progressivement à travers plusieurs siècles,
et qu’en général ces causes se caractérisent par le fait unique de l’éloignement des musulmans
de par rapport à l’islam conceptuellement et pratiquement, et qu’elles ne proviennent pas
d’une seule source uniquement, mais elles proviennent de deux sources à savoir :
La première est intérieure propre aux musulmans et la seconde est extérieure propre
aux non musulmans, et ces causes comme l’a déterminé El-Ghazali sont d’une part des
causes internes, comportant la conception partielle de l’islam, la situation dégradée de la
culture islamique dans sa phase en cours, et la position négative des musulmans par rapport à
la vie, le la propagation du fatalisme, l’absence de la loi de causalité, en parallèle avec la large
profusion de la tradition de l’hypocrisie dans les sociétés islamiques.
Ajouté à cela la dégradation de la situation de la femme, de la littérature arabe
languissante, la corruption de la politique financière dans la société avec la montée de la
corruption politique, et son intégration dans le monde musulman.
En ce qui concerne les causes extérieures, elles comportent deux éléments : le
colonialisme militaire, et ce qu’il a remué comme sentiments haineux vis à vis de l’islam, et
ce qu’il a engendré comme effets dévastateurs sur la région, ainsi que le colonialisme culturel
présidé par le christianisme, le communisme, et qui a essayé d’effacer la personnalité
islamique en effaçant ses symboles religieux, ses appartenances croyantes… .
La troisième chapitre est consacré à la mise en revue des solutions, des propositions
présentées par El-Ghazali en vue de résoudre la crise du monde islamique, et qu’il a fondé sur
deux piliers : le premier est le besoin de correction de la prise de conscience religieuse des
musulmans à travers des étapes importantes et sérieuses, dont la plus importante est le retour à
l’islam originel, et cribler le patrimoine culturel islamique ; ainsi que la reconstruction de
l’individu musulman, ajouté à cela la nécessité de faire revivre, et de récupérer l’union
islamique de nouveau.
Quand au deuxième pilier, il concerne la remise en vue de la relation des musulmans
avec la vie, chose qu’on ne pourra atteindre qu’uniquement en corrigeant leur prise de
conscience de la vie leur compréhension des sciences ; et devant la suprématie flagrante de la
civilisation occidentale et main mise sur la conduite du monde entier, les musulmans se
doivent de communiquer avec les occidentaux et d’acquérir leur savoir sous deux conditions :
connaître ses inconvénients et de s’en éloigner, et connaître ses avantages et d’en tirer profit.
Enfin vient la conclusion comportant les principaux résultats auxquels a abouti la
recherche ainsi que les propositions élaborées.
Summary of the thesis
This research entitled, the crisis of civilisational under development in the Islamic
world - a study of sheik El-Ghazali spirit’s – is an essay to reveal the situation of under
development civilisationnel among Moslems relative to all the domains in which El-Ghazali
was interested, and which occupied a certain space of its spirit; and that by approaching its
way in the analysis of dimensions of Moslem reality, as well as the causes of its appearance,
and the widening of the civilisational crisis concerning all the fields, addition with that the
access in the way and the manner that El-Ghazali presented qs qn exit at this dangerous
civilisational trap; this research was divided into an introduction and four chapters and a
conclusion.
The introduction comprises an outline of the importance of research, the causes of its
choice, its objectives, its framework, the set of themes, the preceding studies, its position with
respect to these studies, its contents, its methodology, its sources and the difficulties of its
preparation.
The first chapter is a foreword, of which the first part is devoted to the presentation of
exact definitions of the principal terms at the base of the research topic, as well as the
biography of the sheik El-Ghazali, and the principal causes which one incited to be interested
in civilisational under development in the Moslem world, and its aspects in the spirit of ElGhazali, through the setting in review of the development of the Moslem world throughout
the history, either on its geographical extension which times tends to extends more or less, or
according to the civilisational movement of the Islamic society sometimes more or less
tending towards the setting in review of the reality which saw the Islamic people and
countries that it is on the political level, the plan of safety, the economic or social plan and
who confirm approximately only one truth with knowing total under developement
concerning the Islamic world.
The conclusion of this chapter will relate to the essay relating to the principal aspects
of this under development and which appears obvious in political corruption, the economic
underdevelopment, social degradation, the lowering of level in the language, with a handicap
in the field of the religion.
The second chapter is devoted to the follow-up and the description of the causes which
caused under developement Islamic world, as well as the effects which resulted from this
according to the point of view of the sheik El-Ghazali. According to the sheikh these causes
are not the fruit of the last years, but their appearance was born gradually through several
centuries, and that in general these causes are practically characterized by the single fact of
the distance of the Moslems from report/ratio to Islam conceptually and, and practically do
not come from only one source, but they come from two sources to knowing:
First is interior specific to the Moslems and second is external clean with the non
Moslems, and these causes like determined it El-Ghazali are on the one hand causes intern,
comprising the partial coneption of Islam, the degraded situation of the Islamic culture in its
phase in progress, and the negative position of the Moslems compared to the life, the
propagation of fatalism, the absence of the law of causality, in parallel with the broad
profusion of the tradition of hypocrisy in the Islamic companies.
Addition with that the degradation of the situation of the woman, of the languid Arab
literature, the corruption of the financial policy in the society with the rise of political
corruption, and its integration in the Moslem world.
With regard to the external causes, they comprise two elements:military colonialism,
and what it stirred up like heinous feelings with respect to Islam, and what it generated like
devastators effects on the area, as well as the cultural colonialism chaired by Christianity, the
Communism, and which tried to erase the Islamic personality by erasing its religious symbols,
its believing memberships....
The third chapter is devoted to the setting in review of the solutions, of the proposals
presented by El-Ghazali in order to solve the crisis of the Islamic world, and which it based
on two pillars: the first is the need for correction of the religious awakening of the Moslems
through significant and serious stages, of which most significant is the return to original
Islam, and to sift the Islamic cultural inheritance; as well as the rebuilding of the individual
Moslem, added to that the need for making live again, and for recovering the Islamic union
again.
When with the second pillar, it relates to the handing-over for the relation of the
Moslems with the life, thing which one will be able to reach only by correcting their
awakening of the life their comprehension of sciences; and in front of the obvious supremacy
of Western civilization and hand put on the control of the whole world, the Moslems must
communicate with the Westerners and acquire their knowledge under two conditions: to know
its disadvantages and to move away, and know its advantages and to benefit from it.
Finally the conclusion comes comprising the principal results of the research as well
as the elaborate proposals reached.
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