‫ﻭﺯﺍﺭﺓ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﻌﺎﱄ ﻭ ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤـﻲ‬
‫ﺟـﺎﻣـﻌـﺔ ﺍﳉـﺰﺍﺋـﺮ‬
‫ﻛﻠﻴﺔ‪ :‬ﺍﻟﻌﻠﻮﻡ ﺍﻹﺳﻼﻣﻴﺔ‬
‫ﻗﺴﻢ ‪:‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‬
‫ﺃﻃﺮﻭﺣﺔ ﻣﻘﺪﻣﺔ ﻟﻨﻴﻞ ﺩﺭﺟﺔ ﺩﻛﺘﻮﺭﺍﻩ ﺍﻟﺪﻭﻟﺔ‬
‫ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻹﺳﻼﻣﻴﺔ‬
‫ﲣـﺼـﺺ ‪:‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‬
‫ﺇﻋﺪﺍﺩ ﺍﻟﻄـﺎﻟﺐ ‪:‬‬
‫ﺇﺷﺮﺍﻑ ﺍﻷﺳﺘﺎﺫ ﺍﻟﺪﻛﺘﻮﺭ‪:‬‬
‫ﻋـﻤﺎﺭ ﺳـﺎﺳﻲ‬
‫ﳏﻤﺪ ﺣﺴﲔ‬
‫ﺍﻟﺴﻨـﺔ ﺍﳉـﺎﻣﻌـﻴﺔ ‪:‬‬
‫‪ 1423‬ـ ‪1424‬ﻫـ‬
‫‪2003 --2002‬ﻡ‬
‫ﻧﻮﻗﺸﺖ ﻳﻮﻡ ‪ 5‬ﺻﻔﺮ ‪1426‬ﻫـ‪16/‬ﻣﺎﺭﺱ ‪2005‬ﻡ‬
‫وزارة اﻟﺘﻌﻠﻴﻢ اﻟﻌﺎﻟﻲ واﻟﺒﺤﺚ اﻟﻌﻠﻤﻲ‬
‫آﻠﻴﺔ اﻟﻌﻠﻮم اﻹﺳﻼﻣﻴﺔ‬
‫ﺟﺎﻣﻌﺔ اﻟﺠﺰاﺋﺮ‬
‫ﺃﻃﺮﻭﺣﺔ ﻣﻘﺪﻣﺔ ﻟﻨﻴﻞ ﺩﺭﺟﺔ ﺩﻛﺘﻮﺭﺍﻩ ﺍﻟﺪﻭﻟﺔ‬
‫ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻹﺳﻼﻣﻴﺔ‬
‫ﲣـﺼـﺺ ‪:‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‬
‫ﺇﻋﺪﺍﺩ ﺍﻟﻄـﺎﻟﺐ ‪:‬‬
‫ﳏﻤﺪ ﺣﺴﲔ‬
‫ﺇﺷﺮﺍﻑ ﺍﻷﺳﺘﺎﺫ ﺍﻟﺪﻛﺘﻮﺭ‪:‬‬
‫ﺃﻋﻀﺎﺀ ﺍﻟﻠﺠﻨﺔ ﺍﳌﻨﺎﻗﺸﺔ ‪:‬‬
‫ﻋـﻤﺎﺭ ﺳـﺎﺳﻲ‬
‫ﺍﻷﺳﺘﺎﺫ ﺍﻟﺪﻛﺘﻮﺭ‪ :‬ﻋﻠﻲ ﻋﺰﻭﺯ‪ .………….........‬ﺭﺋﻴـﺴــﺎ‬
‫ﺍﻷﺳﺘﺎﺫ ﺍﻟﺪﻛﺘﻮﺭ‪ :‬ﻋـــﻤﺎﺭ ﺳــــﺎﺳـﻲ‬
‫ﻣﺸﺮﻓﺎ ﻭ ﻣﻘﺮﺭﺍ‬
‫ﺍﻷﺳﺘﺎﺫ ﺍﻟﺪﻛﺘﻮﺭ ‪:‬ﻣﺴﻌﻮﺩ ﻓﻠﻮﺳﻲ‪ ..……….........‬ﻋﻀﻮﺍ ﻣﻨﺎﻗﺸـﺎ‬
‫ﺍﻷﺳﺘﺎﺫ ﺍﻟﺪﻛﺘﻮﺭ ‪:‬ﺑﻮﺑﻜﺮ ﻟﺸﻬﺐ‪ ..…...................‬ﻋﻀﻮﺍ ﻣﻨﺎﻗﺸـﺎ‬
‫ﺍﻷﺳﺘﺎﺫ ﺍﻟﺪﻛﺘﻮﺭ ‪:‬ﻣﱪﻭﻙ ﺍﳌﺼﺮﻱ‪ ..……...............‬ﻋﻀﻮﺍ ﻣﻨﺎﻗﺸـﺎ‬
‫ﺍﻟﺴﻨـﺔ ﺍﳉـﺎﻣﻌـﻴﺔ ‪:‬‬
‫‪1424 -1423‬ﻫـ‪2003-2002 /‬ﻡ‬
‫ﻧﻮﻗﺸﺖ ﻳﻮﻡ ﺍﻷﺭﺑﻌﺎﺀ ‪5‬ﺻﻔﺮ ‪1426‬ﻫـ‪16/‬ﻣﺎﺭﺱ ‪2005‬ﻡ – ﺑﺘﻘﺪﻳﺮ ‪ :‬ﻣﺸﺮﻑ‬
‫ﺳﻮرة اﻟﻔﺎﺗﺤﺔ‬
‫ﻦ اﻟ ﱠﺮﺣِﻴ ِﻢ }‪{1‬‬
‫ﷲ اﻟ ﱠﺮﺣْﻤ ِ‬
‫ﺴ ِﻢ ا ِ‬
‫ِﺑ ْ‬
‫ﻦ }‪{2‬‬
‫ب ا ْﻟﻌَﺎ َﻟﻤِﻴ َ‬
‫ﺤ ْﻤ ُﺪ ﻟّﻠ ِﻪ َر ﱢ‬
‫ا ْﻟ َ‬
‫ﻚ َﻳ ْﻮ ِم‬
‫ﻦ اﻟ ﱠﺮﺣِﻴ ِﻢ }‪ {3‬ﻣَﺎ ِﻟ ِ‬
‫اﻟ ﱠﺮﺣْﻤـ ِ‬
‫ك‬
‫ك َﻧ ْﻌ ُﺒ ُﺪ وِإﻳﱠﺎ َ‬
‫ﻦ }‪ِ {4‬إﻳﱠﺎ َ‬
‫اﻟﺪﱢﻳ ِ‬
‫ط‬
‫ﺼﺮَا َ‬
‫ﻦ }‪ {5‬اه ِﺪﻧَــــﺎ اﻟ ﱢ‬
‫ﺴ َﺘﻌِﻴ ُ‬
‫َﻧ ْ‬
‫ﺖ‬
‫ﻦ أَﻧﻌَﻤ َ‬
‫ط اﱠﻟﺬِﻳ َ‬
‫ﺻﺮَا َ‬
‫اﻟﻤُﺴ َﺘﻘِﻴ َﻢ }‪ِ {6‬‬
‫ﻋﻠَﻴ ِﻬ ْﻢ َو َﻻ‬
‫ب َ‬
‫ﻋﻠَﻴ ِﻬ ْﻢ ﻏَﻴ ِﺮ اﻟﻤَﻐﻀُﻮ ِ‬
‫َ‬
‫ﻦ }‪{7‬‬
‫اﻟﻀﱠﺎﻟﱢﻴ َ‬
‫) ﻓﻨﺤﻦ ﺇﺫﺍ ﺃﺭﺩﻧﺎ ﺃﻥ ﻧﺪﻭ‪‬ﻥ ﺃﺻﻮﻻ ﻗﻄﻌﻴﺔ ﻟﻠﺘﻔﻘـﻪ ﰲ‬
‫ﺍﻟﺪﻳﻦ ﺣﻖ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﻌﻤﺪ ﺇﱃ ﻣﺴﺎﺋﻞ ﺃﺻـﻮﻝ ﺍﻟﻔﻘـﻪ‬
‫ﺍﳌﺘﻌﺎﺭﻓﺔ ‪ ،‬ﻭ ﺃﻥ ﻧﻌﻴﺪ ﺫﻭ‪‬ﺎ ﰲ ﺑﻮﺗﻘﺔ ﺍﻟﺘﺪﻭﻳﻦ ‪ ،‬ﻭﻧﻌﲑﻫﺎ‬
‫ﲟﻌﻴﺎﺭ ﺍﻟﻨﻈﺮ ﻭ ﺍﻟﻨﻘﺪ ‪ ،‬ﻓﻨﻨﻔﻲ ﻋﻨﻬﺎ ﺍﻷﺟﺰﺍﺀ ﺍﻟﻐﺮﻳﺒﺔ ﺍﻟﱵ‬
‫ﻏﻠﺜﺖ ‪‬ﺎ ‪ ،‬ﻭ ﻧﻀﻊ ﻓﻴﻬﺎ ﺃﺷﺮﻑ ﻣﻌﺎﺩﻥ ﻣﺪﺍﺭﻙ ﺍﻟﻔﻘـﻪ‬
‫ﻭ ﺍﻟﻨﻈﺮ ‪ ،‬ﰒ ﻧﻌﻴﺪ ﺻﻮﻍ ﺫﻟﻚ ﺍﻟﻌﻠﻢ ‪ ،‬ﻭﻧﺴﻤﻴﻪ ‪) :‬ﻋﻠﻢ‬
‫ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳـﻼﻣﻴﺔ ( ﻭﻧﺘﺮﻙ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘـﻪ‬
‫ﻋﻠﻰ ﺣﺎﻟﻪ ﺗﺴﺘﻤﺪ ﻣﻨﻪ ﻃﺮﻕ ﺗﺮﻛﻴﺐ ﺍﻷﺩﻟﺔ ﺍﻟﻔﻘﻬﻴـﺔ‪،‬‬
‫ﻭﻧﻌﻤﺪ ﺇﱃ ﻣﺎ ﻫﻮ ﻣﻦ ﻣﺴﺎﺋﻞ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻏﲑ ﻣﻨـﺰ ٍِﻭ‬
‫ﲢﺖ ﺳﺮﺍﺩﻕ ﻣﻘﺼﺪﻧﺎ ﻫﺬﺍ ﻣـﻦ ﺗـﺪﻭﻳﻦ ﻣﻘﺎﺻـﺪ‬
‫ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻓﻨﺠﻌﻞ ﻣﻨﻪ ﻣﺒﺎﺩﺉ ﳍﺬﺍ ﺍﻟﻌﻠﻢ ﺍﳉﻠﻴﻞ‪ :‬ﻋﻠـﻢ‬
‫ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ (‪.‬‬
‫ﻤﺤﻤﺩ ﺍﻟﻁﺎﻫﺭ ﺍﺒﻥ ﻋﺎﺸﻭﺭ ‪.‬‬
‫ﻤﻘﺎﺼﺩ ﺍﻟﺸﺭﻴﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ ‪ ،‬ﺹ‬
‫‪.‬‬
‫ﺍﳌﻘـــــــﺪﻣـﺔ‬
‫ـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــ‬
‫ﺴﻨ‪‬ﺎ‬
‫ﺴ‪‬ﺘ ‪‬ﻐ ِﻔﺮ‪‬ﻩ‪ ‬ﻭ‪‬ﻧﻌ‪‬ﻮ ﹸﺫ ﺑِﺎﻟ ﱠﻠ ِﻪ ِﻣ ‪‬ﻦ ‪‬ﺷﺮ‪‬ﻭ ِﺭ ﹶﺃ‪‬ﻧﻔﹸـ ِ‬
‫ﺴ‪‬ﺘﻌِﻴ‪‬ﻨ ‪‬ﻪ ‪‬ﻭ‪‬ﻧ ‪‬‬
‫ﺤ ‪‬ﻤﺪ‪‬ﻩ‪ ‬ﻭ‪‬ﻧ ‪‬‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ ِﻟ ﱠﻠ ِﻪ ‪‬ﻧ ‪‬‬
‫ِﺇ ﱠﻥ " ‪...‬ﺍﹾﻟ ‪‬‬
‫ﻱ ﹶﻟﻪ‪ ‬ﻭﹶﺃ ‪‬ﺷ ‪‬ﻬﺪ‪ ‬ﹶﺃ ﹾﻥ ﻟﹶﺎ ِﺇﹶﻟ ‪‬ﻪ ِﺇﻟﱠﺎ‬
‫ﻀ ِﻠ ﹾﻞ ﹶﻓﻠﹶﺎ ﻫ‪‬ﺎ ِﺩ ‪‬‬
‫ﻀ ﱠﻞ ﹶﻟﻪ‪ ‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ ‪‬‬
‫ﺕ ﹶﺃ ‪‬ﻋﻤ‪‬ﺎِﻟﻨ‪‬ﺎ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ ‪‬ﻬ ِﺪ ِﻩ ﺍﻟ ﱠﻠ ‪‬ﻪ ﹶﻓﻠﹶﺎ ‪‬ﻣ ِ‬
‫‪‬ﻭ ِﻣ ‪‬ﻦ ‪‬ﺳ‪‬ﻴﺌﹶﺎ ِ‬
‫ﺤ ‪‬ﻤﺪ‪‬ﺍ ‪‬ﻋ ‪‬ﺒﺪ‪‬ﻩ‪ ‬ﻭ ‪‬ﺭﺳ‪‬ﻮﹸﻟ ‪‬ﻪ ‪"...‬‬
‫ﻚ ﹶﻟﻪ‪ ‬ﻭﹶﺃ ﱠﻥ ‪‬ﻣ ‪‬‬
‫ﺍﻟ ﱠﻠ ‪‬ﻪ ‪‬ﻭ ‪‬ﺣ ‪‬ﺪﻩ‪ ‬ﻟﹶﺎ ‪‬ﺷﺮِﻳ ‪‬‬
‫ﻭﺑﻌـﺪ‪:‬‬
‫‪1‬‬
‫‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ‪. -‬‬
‫ﻳﺸﺮﻓﲏ ﻭﻳﺴﻌﺪﱐ ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ‪ ،‬ﺃﻥ ﺃﺿﻊ ﺑﲔ ﻳﺪﻱ ﺍﻟﻠﺠﻨﺔ ﺍﻟﻌﻠﻤﻴﺔ ﺍﳌـﻮﻗﺮﺓ ﻫـﺬﻩ‬
‫*‬
‫ﺍﻟﺪﺭﺍﺳﺔ ﺑﻌﻨﻮﺍﻥ‪" :‬ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺍﻟﻄـﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﰲ ﻛﺘﺎﺑﻪ ﻣﻘﺎﺻﺪ‬
‫ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ " ‪.‬ﻭ ﺃﻫﺪﻑ ﻣﻦ ﺧﻼﻟـﻬﺎ ﺇﱃ ﺗﺴﻠﻴﻂ ﺍﻟﻀﻮﺀ – ﻣﺎ ﻭﺳﻌﲏ ﺍﳉﻬﺪ‪ ،‬ﻟﺬﻟﻚ ﻭ‬
‫ﻭﺍﺗﺘﲏ ﺍﻟﻈﺮﻭﻑ – ﻋﻠﻰ ﺃﻣﺮﻳﻦ ﺍﺛﻨﲔ ﳘﺎ‪:‬‬
‫‪ -1‬ﻣﻮﺿﻮﻉ ﺍﳌﻘﺎﺻﺪ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻭﺫﻟﻚ ﻟﺒﻴﺎﻥ ﻭﺇﺑﺮﺍﺯ ﻣﺎ ﳝﻜﻦ ﺃﻥ ﺗﺴﻬﻢ ﺑﻪ ﺩﺭﺍﺳﺔ ﺍﳌﻘﺎﺻﺪ‪ ،‬ﻣـﻦ‬
‫ﻗﺒﻞ ﺃﻫﻞ ﺍﻻﺧﺘﺼﺎﺹ ﻣﻦ ﲡﺎﻭﺯ ﻟﻜﺜﲑ ﻣﻦ ﺍﻹﺷﻜﺎﻻﺕ ﺍﻟﱵ ﲢﺎﺻﺮ ﺍﻟﻔﺮﺩ ﺍﳌﺴﻠﻢ ﺍﳌﻌﺎﺻﺮ‪،‬ﻭ ﺗﻀﻐﻂ‬
‫ﻋﻠﻴﻪ‪ ،‬ﻣﻦ ﺣﻴﺚ ﺇﻥ ﺍﻋﺘﻤﺎﺩ ﺍﳌﻘﺎﺻﺪ ﰲ ﺍﻹﻓﺘﺎﺀ‪ ،‬ﻭﺍﻟﻘﻀﺎﺀ‪ ،‬ﻳﻔﺘﺢ ﺍ‪‬ﺎﻝ ﻭﺍﺳﻌﺎ ﻟﻼﺟﺘـﻬﺎﺩ ﺩﻭﻥ ﺃﻥ‬
‫ﻳﺘﺮﺗﺐ ﻋﻠﻰ ﺫﻟﻚ ﺍﳋﺮﻭﺝ ﻋﻦ ﺭﻭﺡ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺃﻭ ﻣﻨﺎﻗﻀﺔ ﻧﺼﻮﺻﻬﺎ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺿـﺒﻂ‬
‫ﻫﺬﻩ ﺍﳌﻘﺎﺻﺪ ﻳﺴﺪ ﺍﻟﻄﺮﻳﻖ ﺃﻣﺎﻡ ﺍﻟﺬﻳﻦ ﻳﺮﻳﺪﻭﻥ ﺃﻥ ﻳﻜﻴﺪﻭﺍ ﻟﻺﺳﻼﻡ ﻣﻦ ﺍﻟـﺪﺍﺧﻞ ﲢـﺖ ﻏﻄـﺎﺀ‬
‫‪.‬‬
‫ﺍﻻﺟﺘﻬﺎﺩ ﺍﳌﻌﺎﺻﺮ‬
‫‪ - 2‬ﺍﻟﺘﻌﺮﻳﻒ ﺑﺸﺨﺼﻴﺔ ﻭﻓﻜﺮ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﺍﻟﺬﻱ ﻣﻦ ﺍﻟﻮﺍﺟﺐ‬
‫ﻋﻠﻴﻨﺎ ﻛﻤﺘﻌﻠﻤﲔ ﺃﻥ ﻧﻠﺘﻔﺖ ﺇﻟﻴﻪ‪،‬ﻭ ‪‬ﻧﻌﲎ ﺑﺈﻧﺘﺎﺟﻪ ﺍﻟﻔﻜﺮﻱ‪،‬ﻭ ‪‬ﻧﻘـﺒﻞ ﻋﻠﻰ ﺩﺭﺍﺳﺘﻪ‪ ،‬ﻭﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻨﻪ‪.‬‬
‫ﻫﺬﺍ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﻟﻌﺮﺏ ﻋﺎﻣﺔ‪ ،‬ﺃﻣﺎ ﺑﺎﻋﺘﺒﺎﺭﻧﺎ ﻣﻦ ﺃﺑﻨﺎﺀ ﺍﳌﻐﺮﺏ ﺍﻟﻌﺮﰊ‪ ،‬ﻓﺈﻧﻨﺎ ﺃﺣﻖ ﺑﻪ ﻣـﻦ ﻏﲑﻧـﺎ‪،‬‬
‫‪ 1‬ﺍﺑﻦ ﻣﺎﺟﺔ‪ ،‬ﺳﻨﻦ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ ‪ .1882‬ﺃﻧﻈﺮ ﺳﻨﻦ ﺍﻟﺘﺮﻣﺪﻱ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﺭﻗﻢ ‪ .1022‬ﻭ ﻣﺴﻨﺪ ﺃﲪﺪ‪ ،‬ﻣﺴﻨﺪ ﺑﲏ ﻫﺎﺷﻢ ﺭﻗﻢ ‪ .2613‬ﻭ ﺻﺤﻴﺢ‬
‫ﻣﺴﻠﻢ ﻛﺘﺎﺏ ﺍﳉﻤﻌﺔ ﺭﻗﻢ ‪.1436‬‬
‫* ‪ -‬ﺇﻥ ﺇﺛﺒﺎﺕ ﻛﺘﺎﺑﺔ ﺃﻟﻒ ) ﺍﺑﻦ( ﻳﻌﺰﻯ ﺇﱃ ﺳﺒﺒﲔ ‪ ،‬ﺃﻭﳍﻤﺎ ‪ :‬ﻧﻘﻞ ﺍﻻﺳﻢ ﻛﻤﺎ ﺟﺎﺀ ﰲ ﻣﺆﻟﻔﻪ ) ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ(‪ ،‬ﻭ ﺛﺎﻧﻴﻬﻤﺎ ‪:‬ﺃﻥ ﻋﺒﺎﺭﺓ ) ﺍﺑﻦ ﻋﺎﺷﻮﺭ ( ﻫﻮ ﺍﻟﻠﻘﺐ ﺍﻟﻌﺎﺋﻠﻲ‬
‫ﻟﻠﻌﻼﻣﺔ ‪ ،‬ﻭ ﻻ ﻳﻌﲏ ﺃﻥ ﻭﺍﻟﺪ ﳏﻤﺪ ﻫﻮ ﻋﺎﺷﻮﺭ ﺇﺫ ﺍﻟﺜﺎﺑﺖ ﺃﻥ ﺍﺳﻢ ﻭﺍﻟﺪﻩ ﻫﻮ ‪ :‬ﳏﻤﺪ ‪.‬‬
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‫ﺍﳌﻘـــــــﺪﻣـﺔ‬
‫ـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــ‬
‫ﻟﻜﻮﻧﻪ ﹶﺃ‪‬ﺑـﻠﻰ ﺷﺒﺎﺑﻪ‪ ،‬ﻭﺃﻓﲎ ﻋﻤﺮﻩ ﰲ ﺧﺪﻣﺔ ﻗﻀﺎﻳﺎ ﺍﳌﻐﺮﺏ ﺍﻟﻌﺮﰊ‪ ،‬ﻭﺇﺫﺍ ﻧﻈﺮﻧﺎ ﺇﻟﻴﻪ ﺑﺎﻋﺘﺒﺎﺭﻩ ﻣﻔﻜﺮﺍ‬
‫ﺇﺳﻼﻣﻴﺎ‪،‬ﻓﺈﻧﻨﺎ ﻣﻠﺰﻣﻮﻥ ﺑﺎﻻﺣﺘﻔﺎﺀ ﺑﻪ‪ ،‬ﻷﻧﻪ ﻳﻌﺪ ﳑﻦ ﺃﺳﻬﻤﻮﺍ ﺑﻘﻮﺓ ﰲ ﺩﻓﻊ ﺍﻟﺘﻔﻜﲑ ﺍﻹﺳﻼﻣﻲ ﻗـﺪﻣﺎ‬
‫ﺇﱃ ﺍﻷﻣﺎﻡ‪ .‬ﻭﻛﺘﺎﺑﻪ "ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ" ﻳﻌ ‪‬ﺪ ﻓ ﹼﺬﺍ ﰲ ﳎﺎﻟﻪ‪ .‬ﻭﻳﻜﻔﻴﻪ ﻓﺨـﺮﺍ ﺃﻧـﻪ ﺑﻌـﺚ‬
‫ﺍﻟﺘﻔﻜﲑ ﺍﳌﻘﺎﺻﺪﻱ ﺑﻌﺪ ﲬﻮﺩﻩ‪ ،‬ﻭﺗﻮﻗﻔﻪ ﲤﺎﻣﺎ‪ ،‬ﻣﻦ ‪‬ﺎﻳﺔ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﻣﻦ ﺍﳍﺠﺮﻱ‪ ،‬ﺃﻱ ﻣﻨﺬ ﻭﻓﺎﺓ ﺍﻹﻣﺎﻡ‬
‫ﺃﰊ ﺇﺳﺤﺎﻕ ﺍﻟﺸﺎﻃﱯ ‪ ،‬ﰒ ﺇﻧﻪ ﺑﺎﻋﺘﺒﺎﺭ ﺍﳌﻬﺎﻡ ﺍﳌﺘﻨﻮﻋﺔ ﺍﻟﱵ ﺗﻮﻻﻫﺎ ﰲ ﺣﻴﺎﺗﻪ؛ ﻣـﻦ ﺭﺋﺎﺳـﺔ ﳉـﺎﻣﻊ‬
‫ﺍﻟﺰﻳﺘﻮﻧﺔ‪ ،‬ﻭﺍﻹﻓﺘﺎﺀ‪ ،‬ﻭﺍﻟﻘﻀﺎﺀ‪ ،‬ﻭﺍﻹﺷﺮﺍﻑ ﻋﻠﻰ ﺍﳌﻜﺘﺒﺎﺕ ﺍﻟﻜﱪﻯ‪ ،‬ﻛﻞ ﻫﺬﺍ ﻳﻀﻌﻨﺎ ﺃﻣﺎﻡ ﺷﺨـﺼﻴﺔ‬
‫ﻣﺘﻨﻮﻋﺔ ﺍﳋﱪﺓ‪ ،‬ﻭﻣﺘﻌﺪﺩﺓ ﺍﻟﻜﻔﺎﺀﺍﺕ‪ ،‬ﳝﻜﻦ ﻟﺪﺍﺭﺳﻬﺎ ﺃﻥ ﻳﺴﺘﻠﻬﻢ ﻣﻮﺍﻗﻔﻬﺎ‪ ،‬ﻭ ﻳﻨﻬﻞ ﻣﻦ ﲡﺎﺭ‪‬ﺎ‪.‬‬
‫ﻛﻤﺎ ﺃﺭ ‪‬ﺩﺕ ﳍﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ ﺃﻥ ﺗﺴﻬﻢ ﻭﻟﻮ ﺑﻘﺪﺭ ﻳﺴﲑ ﻋﻦ ﺗﻨﺒﻴﻪ ﺍﻟﻌﺎﻣﻠﲔ ﰲ ﳎﺎﻝ ﺍﻹﻓﺘﺎﺀ‬
‫ﻭﺍﻟﻘﻀﺎﺀ‪ ،‬ﻭﺍﻟﺬﻳﻦ ﳍﻢ ﻋﻼﻗﺔ ﺑﺎﻟﻌﻠﻮﻡ ﺍﻹﺳﻼﻣﻴﺔ ‪ ،‬ﻷﻥ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺗﻨﻄﻮﻱ ﻋﻠﻰ ﻣﻘﻮﻣـﺎﺕ‬
‫ﲢﺼﻨﻬﺎ ﺿﺪ ﺃﻱ ﺍﻋﺘﺪﺍﺀ ﻳﺴﺘﻬﺪﻓﻬﺎ‪ ،‬ﻭﻛﻞ ﻣﺎ ﻳﺘﻄﻠﺒﻪ ﺍﻷﻣﺮ ﻣﻦ ﺃﻋﻼﻡ ﺍﻟﻔﻜـﺮ ﺍﻹﺳـﻼﻣﻲ‪ ،‬ﻫـﻮ‬
‫ﺍﻟﻜﺸﻒ ﻋﻦ ﺗﻠﻚ ﺍﳌﻘﻮﻣﺎﺕ ﺣﱴ ﻳﻐﺪﻭ ﺗﻮﻇﻴﻔﻬﺎ ﳑﻜﻨﺎ‪ .‬ﻓﺘﺘﻌﺰﺯ ﺑﺬﻟﻚ ﻣﻜﺎﻧﺔ ﺍﻟﺸﺮﻳﻌﺔ ﰲ ﻧﻔـﻮﺱ‬
‫ﺍﻟ‪‬ﻨﺎﺱ‪ ،‬ﻭ ﲢﻈﻰ ﺑﺎﻋﺘﺮﺍﻓﻬﻢ ‪‬ﺎ‪ ،‬ﻭﺍﺣﺘﺮﺍﻣﻬﻢ ﳍﺎ‪.‬‬
‫ﻓﻬﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ ﻫﻲ ﺟﻬﺪ ﻣﺘﻮﺍﺿﻊ‪ ،‬ﻳﻀﺎﻑ ﺇﱃ ﺍﳉﻬﻮﺩ ﺍﻟﱵ ‪‬ﺑﺬﻟﺖ ﻭﺍﻟﱵ ﻻ ﺗﺰﺍﻝ ﺗﺒﺬﻝ‪،‬‬
‫ﰲ ﺇﻃﺎﺭ ﺍﻟﺘﻤﻜﲔ ﻟﻠﺘﻔﻜﲑ ﺍﳌﻘﺎﺻﺪﻱ‪،‬ﻛﻲ ﳛﺘﻞ ﺍﳌﻜﺎﻧﺔ ﺍﻟﻼﺋﻘﺔ ﺑﻪ‪ ،‬ﰲ ﺇﻃـﺎﺭ ﺍﻟﻌﻠـﻮﻡ ﺍﻟـﺸﺮﻋﻴﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ‪ .‬ﻭ ﺑﺎﻋﺘﺒﺎﺭ ﺃﻥ ﻫﺬﺍ ﺍﻟﻨﻤﻂ ﻣﻦ ﺍﻟﺘﻔﻜﲑ ﻣﻦ ﳑﻴﺰﺍﺕ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﻣﻘﻮﻣﺎ‪‬ﺎ‪ ،‬ﺍﻟـﱵ‬
‫ﺗﻌﺰﺯ ﺣﺼﺎﻧﺘﻬﺎ ﺍﻟﺬﺍﺗﻴﺔ‪ ،‬ﻭ ﺗﺮﺳﺦ ﻭﺟﻮﺩﻫﺎ‪ ،‬ﻭﺗﻜﻔﻞ ﳍﺎ ﺍﻻﺳﺘﻤﺮﺍﺭ ﻭﺍﻟﺒﻘﺎﺀ‪.‬‬
‫ﻭﻣﻦ ﻫﻨﺎ ﻳﻜﺘﺴﻲ ﻣﻮﺿﻮﻉ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ ﺃﳘﻴﺘﻪ‪ ،‬ﻭﻟﻌﻞ ﺍﻟﻘﺎﺭﺉ ﺍﻟﻜﺮﱘ‪ ،‬ﺳﻮﺍﺀ ﺃﻛـﺎﻥ‬
‫ﳎﺮﺩ ﻣﻄﻠﻊ‪ ،‬ﺃﻡ ﻧﺎﻗﺬ ﻟﻠﺪﺭﺍﺳﺔ ﺃﻡ ﻣﻘ ‪‬ﻮﻣﹰﺎ ﳍﺎ‪ ،‬ﻳﺘﺴﺎﺀﻝ ﻋﻦ ﺩﻭﺍﻋﻲ ﺍﺧﺘﻴﺎﺭﻱ ﳍﺬﺍ ﺍﻟﺒﺤﺚ‪ ،‬ﻭﺍﻷﺳﺒﺎﺏ‬
‫ﺍﻟﱵ ﺣﻔﺰﺗﲏ ﺇﻟﻴﻪ‪ ،‬ﻭﻻ ﺃﻇﻨﲏ ﰲ ﻫﺬﺍ ﺍﻟﺼﺪﺩ‪ ،‬ﺃﺳﺘﻄﻴﻊ ﺃﻥ ﺃﻭﺭﺩ ﲨﻴﻊ ﺍﻷﺳﺒﺎﺏ‪ ،‬ﻭﻟﺬﺍ ﺃﺭﺍﱐ ﻣﻀﻄﺮﺍ‬
‫ﻟﻠﺘﺮﻛﻴﺰ ﻋﻠﻰ ﺃﺑﺮﺯﻫﺎ‪ ،‬ﻭﻣﻦ ﺃﳘﻬﺎ‪ ،‬ﻣﺎ ﻳﻠﻲ‪:‬‬
‫‪ (1‬ﺃﺳـﺒﺎﺏ ﻭ ﺩﻭﺍﻓـﻊ ﺫﺍﺗـﻴﺔ ‪:‬‬
‫ﻓﺄﻧﺎ ﺑﺎﻋﺘﺒﺎﺭ ﻣﻮﻟﺪﻱ ‪ ،‬ﻭ ﺗﻨﺸﺌﱵ ﺃﻧﺘﻤﻲ ﺇﱃ ﺃﺳﺮﺓ ﻭﳏﻴﻂ ﺍﺟﺘﻤﺎﻋﻲ ‪‬ﻴﻤﻦ ﻋﻠﻴﻪ ﺍﻟﺜﻘﺎﻓﺔ‬
‫ﺍﻟﺪﻳﻨﻴﺔ ﺃﻛﺜﺮ ﻣﻦ ﺃﻳﺔ ﺛﻘﺎﻓﺔ ﺃﺧﺮﻯ‪ .‬ﻓﺄﻧﺎ ﺍﺑﻦ ﺍﳉﻨﻮﺏ ﺍﳉﺰﺍﺋﺮﻱ‪ ،‬ﺇﺿﺎﻓﺔ ﺇﱃ ﺃﻧﲏ ﰲ ﺗﻌﻠﻴﻤﻲ ِﺍﳒﺬﺑﺖ‬
‫ﺇﱃ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﺇﺫ ﺍﻧﺘﺴﺒﺖ ﺇﱃ ﻛﻠﻴﺔ ﺃﺻﻮﻝ ﺍﻟـﺪﻳﻦ‪ ،‬ﻭﺑﺎﺗـﺼﺎﱄ ﺑﺄﻫـﻞ ﺍﻻﺧﺘـﺼﺎﺹ‪ ،‬ﻭ‬
‫ﺍﺣﺘﻜﺎﻛﻲ ‪‬ﻢ ﺗﻔﺠﺮﺕ ﻟﺪﻱ ﺭﻏﺒﺔ ﻗﻮﻳﺔ ﰲ ﺍﻻﺳﺘﺰﺍﺩﺓ ﻣﻦ ﺍﳌﻌﺎﺭﻑ ﺍﻟﺪﻳﻨﻴﺔ‪ ،‬ﻭﻛـﺎﻥ ﻷﺳـﺎﺗﺬﰐ‬
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‫ﺍﳌﻘـــــــﺪﻣـﺔ‬
‫ـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــ‬
‫ﺍﻟﻔﻀﻞ ﻛﻞ ﺍﻟﻔﻀﻞ ﰲ ﺗﻮﺟﻴﻬﻲ ﺇﱃ ﻣﻮﺿﻮﻉ ﺍﳌﻘﺎﺻﺪ‪ ،‬ﻓﺎﺧﺘﺮﺕ ﻟﺒﺤـﺚ ﺍﻟﺪﺭﺍﺳـﺎﺕ ﺍﳌﻌﻤﻘـﺔ‬
‫ﻣﻮﺿﻮﻉ ‪" :‬ﺩﺭﺍﺳﺔ ﲢﻠﻴﻠﻴﺔ‪ ،‬ﻷﻫﻢ ﺟﻮﺍﻧﺐ ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ ﻟﻜﺘﺎﺏ ﺍﳌﻘﺎﺻﺪ ﻣﻦ ﺍﳌﻮﺍﻓﻘـﺎﺕ ﻟﻺﻣـﺎﻡ‬
‫ﺍﻟﺸﺎﻃﱯ "‪ ،‬ﻭﰲ ﺇﻋﺪﺍﺩﻱ ﻟﺮﺳﺎﻟﺔ ﺍﳌﺎﺟﺴﺘﻴــﺮ ﺍﺧﺘـﺮﺕ ﻣﻮﺿــﻮﻉ‪ " :‬ﺍﳌﻘﺎﺻﺪ ﺍﻟـﺸﺮﻋﻴﺔ‬
‫ﺍﻟﻀﺮﻭﺭﻳﺔ ﰲ ﺍﻷﺭﺑﻌﲔ ﺣﺪﻳﺜﺎ ﺍﻟﻨﻮﻭﻳﺔ " ﻭﺃﺛﻨﺎﺀ ﲢﻀﲑﻱ ﳍﺎ‪ ،‬ﺗﺄﻛـﺪ ﱄ ﺃﻥ ﺍﳌﻘﺎﺻـﺪ ﺍﻟـﺸﺮﻋﻴﺔ‪،‬‬
‫ﺗﺴﺘﺤﻖ ﺃﻥ ﲢﻈﻰ ﺑﺪﺭﺍﺳﺔ ﻣﺴﺘﻔﻴﻀﺔ‪ ،‬ﻭﺑﻌﺪ ﺣﻴﺎﺯﰐ ﻟﺸﻬﺎﺩﺓ ﺍﳌﺎﺟﺴﺘﲑ‪ ،‬ﻭﺍﳔﺮﺍﻃـﻲ ﰲ ﺳـﻠﻚ‬
‫ﺍﻟﺘﺪﺭﻳﺲ ﺑﺎﳉﺎﻣﻌﺔ‪ ،‬ﺷﺎﺀ ﺍﷲ ﱄ ﺃﻥ ﺃﺗﻮﱃ ﺗﺪﺭﻳﺲ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻓﺘﻌﺰﺯﺕ ‪-‬ﻋﻦ ﲢـﻀﲑﻱ‬
‫ﳌﻔﺮﺩﺍﺕ ﺍﳌﻘﻴﺎﺱ ‪-‬ﻋﻼﻗﱵ ﺃﻛﺜﺮ ﻓﺄﻛﺜﺮ ﲟـﻮﺿﻮﻉ ﺍﳌﻘﺎﺻﺪ‪ ،‬ﻭﻛﺎﻧﺖ ﻧﺘﻴﺠﺔ ﺫﻟﻚ‪ ،‬ﺃﻥ ﺃﺻـﺪﺭﺕ‬
‫ﻛﺘﺎﺑﺎ ﻓـﻲ ﺍﳌﻮﺿﻮﻉ ﲢﺖ ﻋﻨﻮﺍﻥ‪ " :‬ﺍﻟﺘﻮﺿﻴﺤﺎﺕ ﺍﻷﻭﻟﻴﺔ ﻟﻌﻠﻢ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ "‪،‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﲢﻀﲑﻱ ﳌﻔﺮﺩﺍﺕ ﺍﳌﻘﻴﺎﺱ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺇﺻﺪﺍﺭ ﺫﻟﻚ ﺍﻟﻜﺘـﺎﺏ ﺳـﺒﺒﺎ ﰲ ﺍﳒـﺬﺍﰊ‬
‫ﻟﻠﻤﻮﺿﻮﻉ ‪ ،‬ﻭﺍﻟﻌﻤﻞ ﻋﻠﻰ ﲨﻊ ﻣﺎﺩﺓ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﻣﻦ ﻣﻈﺎ‪‬ـﺎ‪ ،‬ﻓﺤﻔـﺰﱐ ﺫﻟـﻚ ﺇﱃ ﺍﺧﺘﻴـﺎﺭ‬
‫ﻣﻮﺿﻮﻉ‪ " :‬ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ" ‪ .‬ﻭﺗﺮﻛـﺰﺕ ﺩﺭﺍﺳـﱵ‬
‫ﻫﺬﻩ ﻋﻠﻰ ﻛﺘﺎﺑﻪ "ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ " ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﺗﻌـﺮﺽ ﻟﻠﻤﻮﺿﻮﻉ ﰲ ﺗﻔﺴﲑﻩ "‬
‫ﺍﻟﺘﺤﺮﻳﺮ ﻭﺍﻟﺘﻨﻮﻳﺮ" ﻭﻛـﺘـﺎﺑﻪ‪ " :‬ﺃﺻﻮﻝ ﺍﻟﻨﻈﺎﻡ ﺍﻻﺟﺘﻤﺎﻋﻲ ﰲ ﺍﻹﺳــﻼﻡ "‪ ،‬ﻭﺫﻟﻚ ﲡﻨﺒـﺎ‬
‫ﻟﻠﺘﺸﻌﺐ ‪‬ﺎ‪ ،‬ﲟﺎ ﳚﻌﻠﻬﺎ ﺗﻨﻔﻠﺖ ﻣﻦ ﺳﻴﻄﺮﰐ‪ ،‬ﻭﺗﻜﻠﻔﲏ ﻣﺎ ﻻ ﻃﺎﻗﺔ ﱄ ﺑﻪ‪.‬‬
‫‪ (2‬ﺍﻷﺳﺒﺎﺏ ﺍﳌﻮﺿﻮﻋﻴﺔ ‪:‬‬
‫ﻣﻦ ﺃﺑﺮﺯ ﺍﻷﺳﺒﺎﺏ ﰲ ﻫﺬﺍ ﺍ‪‬ﺎﻝ‪ ،‬ﻣﺎ ﳌﺴﺘﻪ ﻣﻦ ﺻﺮﺍﻉ ﺣﺎﺩ ﻭﻣﺆﱂ‪ ،‬ﺑﲔ ﺩﻋﺎﺓ ﺍﻟﺘﺴﺎﻫﻞ‬
‫ﺍﻟﺪﻳﲏ‪ ،‬ﻭﺩﻋﺎﺓ ﺍﻟﺘﺸﺪﺩ؛ ﻓﺄﺻﺤﺎﺏ ﺍﻟﺘﺴﺎﻫﻞ ﺍﻧﺪﻓﻌﻮﺍ ﰲ ﺍﻟﺘﻤﺎﺱ ﺍﻟﺮﺧﺺ ﻭﺍﻟﺘﻮﺳﻊ ﻓﻴﻬﺎ ﺇﱃ ﺩﺭﺟـﺔ‬
‫ﺃﺻﺒﺤﺖ ‪‬ﺪﺩ ﺑﺎﳋﺮﻭﺝ ﻋﻦ ﺃﺻﻮﻝ ﺍﻹﺳﻼﻡ‪ .‬ﺃﻡ ﺃﺻﺤﺎﺏ ﺍﻟﺘﺸﺪﺩ ﻓﻘﺪ ﺑﺎﻟﻐﻮﺍ ﰲ ﺗﺸﺪﺩﻫﻢ ﺣـﱴ‬
‫ﺟﻌﻠﻮﺍ ﺍﻟﻨﺎﺷﺌﺔ ﺗﻌﺘﻘﺪ ﺃﻥ ﺍﻹﺳﻼﻡ ﺭﻫﺒﺎﻧﻴﺔ‪ ،‬ﻭﻣﻦ ﺃﺭﺍﺩ ﺍﳊﻔﺎﻅ ﻋﻠﻰ ﺩﻳﻨﻪ ﻋﻠﻴﻪ ﺃﻥ ﻳﺰﻫﺪ‪،‬ﻭﻳﻄﹼﻠﻖ ﺍﻟﺪﻧﻴﺎ‬
‫ﻃﻼﻗﺎ ﺑﺎﺋﻨﹰﺎ ‪ ،‬ﻭﻣﻦ ﰒ ﻓﺈﻥ ﺍﻟﻔﺮﻳﻘﲔ ﺃﺳﺎﺀﺍ ﺇﱃ ﺍﻹﺳﻼﻡ‪ ،‬ﺇﺳﺎﺀﺓ ﺑﺎﻟﻐﺔ ﺑﻘﺼﺪ ﺃﻭﺑﺪﻭﻥ ﻗﺼﺪ‪.‬‬
‫ﻭﻫﺬﺍ ﻭﺿﻊ ﻳﺘﻄﻠﺐ ﻣﻦ ﺃﻫﻞ ﺍﻟﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ ﻋﻠﻰ ﻭﺟﻪ ﺍﳋﺼﻮﺹ ﺍﻟﺘﺪﺧﻞ ﻹﺭﺟﺎﻉ‬
‫ﺍﻷﻣﺮ ﺇﱃ ﻧﺼﺎﺑﻪ‪ ،‬ﻋﻦ ﻃﺮﻳﻖ ﺩﺭﺍﺳﺎﺕ ﺃﻛﺎﺩﳝﻴﺔ ﺭﺻﻴﻨﺔ‪ ،‬ﺗﺜﺒﺖ ﺑﺼﻮﺭﺓ ﻗﻄﻌﻴﺔ‪ ،‬ﺃﻥ ﺍﻟﺪﻳﻦ ﺍﻹﺳﻼﻣﻲ‬
‫ﻳﺮﻓﺾ ﺍﻟﺘﺴﻴﺐ‪ ،‬ﻭ ﻳﻨﺒﺬ ﺍﻟﺘﺸﺪﺩ ﻭﺍﻟﺘﻌﺼﺐ ‪ ..‬ﻭﺗﺴﻬﻢ ﰲ ﺗﻘﺪﱘ ﺍﳊﻠﻮﻝ ﺍﻟﻌﻤﻠﻴﺔ ﳌﺎ ﺗﻔﺮﺿﻪ ﻋﻠـﻴﻬﻢ‬
‫ﺍﳊﻴﺎﺓ ﻣﻦ ﻣﺸﺎﻛﻞ‪ ،‬ﻭ ﺗﻀﻌﻬﻢ ﺇﺯﺍﺀﻫﺎ ﰲ ﻣﻮﺍﻗﻒ ﺑﻔﻌﻞ ﺗﻜﺎﺛﺮ ﺍﳊﺎﺟﺎﺕ ﻭﲡﺪﺩﻫﺎ ﻭﺗﻨﻮﻋﻬـﺎ‪ ،‬ﺩﻭﻥ‬
‫ﺃﻥ ﻳﺘﺮﺗﺐ ﻋﻠﻰ ﺫﻟﻚ ﺗﻔﺮﻳﻄﻬﻢ ﰲ ﺩﻳﻨﻬﻢ ﻭ ﺩﻧﻴﺎﻫﻢ‪.‬‬
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‫ﺍﳌﻘـــــــﺪﻣـﺔ‬
‫ـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــ‬
‫ﻳﻀﺎﻑ ﺇﱃ ﻫﺬﺍ ﺍﻟﺴﺒﺐ ﻣﺎ ﳌﺴﺘﻪ ﻣﻦ ﺧﻼﻝ ﻣﺸﺎﺭﻛﱵ ﰲ ﺍﳌﻠﺘﻘﻴﺎﺕ ﺍﻟﻮﻃﻨﻴﺔ ﻭﺍﻟﺪﻭﻟﻴﺔ‬
‫ﺍﻟﱵ ﺗﻨﺎﻭﻟﺖ ﺍﻟﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ ‪ ،‬ﻭﻣﺎ ﻳﺘﻌﺮﺽ ﻟﻪ ﺍﻹﺳﻼﻡ ﻭﺍﳌﺴﻠﻤﻮﻥ ﻣﻦ ﻛﻴﺪ ﻣﻌﻠﻦ ﻭﺧﻔﻲ ﻣﻦ ﻗﺒﻞ‬
‫ﺍﻟﺪﻭﺍﺋﺮ ﺍﻻﺳﺘﺸﺮﺍﻗﻴﺔ ﺍﻟﻴﻬﻮﺩﻳﺔ ﻭﺍﳌﺴﻴﺤﻴﺔ‪ ،‬ﻭ ﻳﻘﺎﺑﻞ‪ -‬ﻣﻦ ﻗﺒﻞ ﺑﻌﺾ ﺍﳌﺴﻠﻤﲔ‪ -‬ﺫﻟﻚ ﺍﻟﻜﻴﺪ ﺍﳌﻨﻈﻢ‬
‫ﺑﻔﺘﻮﺭ ﻻ ﻳﺘﻨﺎﺳﺐ ﻣﻊ ﺷﺮﺍﺳﺔ ﺍﳊﻤﻠﺔ ﻭﺣﺪﺓ ﺍﳍﺠﻮﻡ‪.‬‬
‫ﻓﺤﻔﺰﱐ ﺫﻟﻚ ﻟﻼﻫﺘﻤﺎﻡ ﺑﺎﳌﻮﺿﻮﻉ ﻭﺍﻟﺘﺮﻛﻴﺰ ﻋﻠﻴﻪ ﺃﻛﺜﺮ ﻓﺄﻛﺜﺮ‪ ،‬ﻻﻋﺘﻘﺎﺩﻱ ﺃﻧـﻪ ﻣـﻦ‬
‫ﺃﻓﻀﻞ ﻣﺎ ﻧﺪﺍﻓﻊ ﺑﻪ ﻋﻦ ﺍﻹﺳﻼﻡ‪،‬ﻭ ﳓﺼﻨﻪ ﺑﻪ ﺿﺪ ﻛﻴﺪ ﻋﺪﻭﻩ ‪ ,‬ﻣﻦ ﺣﻴﺚ ﺇﻥ ﺍﻻﺟﺘﻬﺎﺩ ﺍﳌﻘﺎﺻﺪﻱ‬
‫ﻫﻮ ﺍﻟﺴﻼﺡ ﺍﳊـﺎﺳﻢ ﺍﻟﺬﻱ ﻳﺒﻄﻞ ﺩﻋﻮﻯ ﺍﳋﺼﻮﻡ ﺍﻟﺬﻳﻦ ﻳﺮﻣـﻮﻥ ﺍﻹﺳﻼﻡ ﻭﺍﻟﺸﺮﻳﻌﺔ ﻋﻦ ﻗـﻮﺱ‬
‫ﻭﺍﺣﺪﺓ ﺑﺎﻟﺘﺤﺠﺮ‪ ،‬ﻭ ﺍﻟﻌﺠﺰ ﻋﻦ ﻣﺴﺎﻳﺮﺓ ﺍﻟﺘﻄﻮﺭ ‪.‬‬
‫ﺗﻠﻚ ﻫﻲ ﳎﻤﻞ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﺣﻔﺰﺗﲏ ﻻﺧﺘﻴﺎﺭ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﻭ ﺗﺮﻛﻴﺰ ﺩﺭﺍﺳﱵ ﻋﻠﻴﻪ‪.‬‬
‫ﻭﺍﻵﻥ ﻋﻠﻲ ﺃﻥ ﺃﻟﻔﺖ ﺍﻧﺘﺒﺎﻩ ﺍﳌﻄﻠﻊ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ‪ ،‬ﺇﱃ ﺃ‪‬ﺎ ﺟﺸﻤﺘﲏ ﺟﻬﺪﺍ ﻛﺒﲑﺍ‪،‬‬
‫ﻭﻛﺒﺪﺗﲏ ﻣﺸﺎﻕ ﲨﺔ‪ ،‬ﻟﻌﻞ ﻣﻦ ﺃﺑﺮﺯﻫﺎ ﺗﺸﺘﺖ ﻣﺎﺩﺓ ﺍﻟﺒﺤﺚ‪ ،‬ﻭﻧﺪﺭﺓ ﺍﳌﺨﺘﺼﲔ ﰲ ﳎﺎﳍﺎ‪ ،‬ﻳـﻀﺎﻑ‬
‫ﺇﱃ ﻫﺬﺍ ﻋﺪﻡ ﺍﺳﺘﻘﺮﺍﺭ ﺍﻹﺷﺮﺍﻑ ﻭ ﺗﻐﲑﻩ ﻃﻴﻠﺔ ﻓﺘﺮﺓ ﺇﺟﺮﺍﺀ ﺍﻟﺪﺭﺍﺳﺔ‪ ،‬ﻭ ﻻ ﳜﻔﻰ ﺃﻥ ﻟﻜﻞ ﻣـﺸﺮﻑ‬
‫ﺭﺃﻳﻪ ﻭﻣﻮﻗﻔﻪ‪ ،‬ﻭﻗﺪ ﻛﺪﺕ ﺃﻧﻔﺾ ﻳﺪﻱ ﻣﻨﻬﺎ ﻭﺃﻋﺪﻝ ﻋﻨﻬﺎ‪ ،‬ﻟﻮﻻ ﺃﻥ ﺗﻜـﺮﻡ ﺃﺳـﺘﺎﺫﻱ ﺍﻟﻔﺎﺿـﻞ‬
‫ﺍﻟﺪﻛﺘﻮﺭ ﻋﻤﺎﺭ ﺳﺎﺳﻲ ﺑﻘﺒﻮﻝ ﺍﻹﺷﺮﺍﻑ ﻋﻠﻴﻬﺎ‪،‬‬
‫ﻭ ﳑﺎ ﲡﺪﺭ ﺍﻹﺷﺎﺭﺓ ﺇﻟﻴﻪ ﺃﻥ ﺍﳌﺼﺎﺩﺭ ﻭ ﺍﳌﺮﺍﺟﻊ ﺍﳌﻌﺘﻤﺪﺓ ﰲ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ ﻗﺪ ﺗﺒـﺪﻭ‬
‫ﻷﻭﻝ ﻭﻫﻠﺔ ﻗﻠﻴﻠﺔ ﻭ ﻟﻜﻨﻬﺎ ﰲ ﺣﻘﻴﻘﺔ ﺍﻷﻣﺮ ﻏﲑ ﺫﻟﻚ ‪ .‬ﻷﻧﲏ ﺭﻛﺰﺕ ﻋﻠﻰ ﺍﳌﺆﻟﻔﺎﺕ ﺍﻟﱵ ﳍﺎ ﻋﻼﻗﺔ‬
‫ﻣﺒﺎﺷﺮﺓ ﲟﻮﺿﻮﻉ ﺍﳌﻘﺎﺻﺪ ‪ ،‬ﻭ ﺧﺎﺻﺔ ﺍﳊﺪﻳﺜﺔ ﻭ ﺍﳌﻌﺎﺻﺮﺓ ﻣﻨﻬﺎ ﺍﻟﱵ ﺗﻌﺘﱪ ﻧﺎﺩﺭﺓ ﺇﺫﺍ ﻣﺎ ﻗﻮﺭﻧﺖ ﻣﻊ‬
‫ﻛﺘﺐ ﺃﺧﺮﻯ‪ ،‬ﻷﻥ ﻣﻮﺿﻮﻉ ﺍﳌﻘﺎﺻﺪ ﱂ ﺗﻈﻬﺮ ﺍﻟﻜﺘﺎﺑﺔ ﻓﻴﻪ ﺇﻻ ﺣﺪﻳﺜﺎ ﺑﻈﻬﻮﺭ ﻛﺘـﺎﺏ ) ﻣﻘﺎﺻـﺪ‬
‫ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻟﻺﻣﺎﻡ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ( ﺃﻣﺎ ﺍﳌﺆﻟﻔﺎﺕ ﺍﻷﺧﺮﻯ ﺍﻟﱵ ﱂ ﺃﲢﺼﻞ ﻋﻠﻴﻬـﺎ‬
‫ﺸﻤﺖ ﺍﻷﺳﻔﺎﺭ ﻭ ﺍﻟﺘﻨﻘﻞ ﺇﱃ ﺑﻠﺪﺍﻥ ﺃﺧﺮﻯ ﺗﺘﻮﻓﺮ ﻋﻠﻰ ﻣﻜﺘﺒـﺎﺕ‬
‫ﰲ ﺍﳌﻜﺘﺒﺎﺕ ﺍﻟﻮﻃﻨﻴﺔ ﻟﺬﻟﻚ ﻓﺘﺠ ‪‬‬
‫ﺛﺮﻳﺔ‪،‬ﻣﺜﻞ ﺍﳌﻐﺮﺏ ﺍﻷﻗﺼﻰ‪ ،‬ﻭ ﺗﻮﻧﺲ ‪،‬ﻭ ﻣﺼﺮ ‪،‬ﻭ ﺳﻮﺭﻳﺎ ﻭ ﺍﳌﻤﻠﻜﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ ‪.‬‬
‫ﻭ ﻗﺪ ﺍﻋﺘﻤﺪﺕ ﻋﻠﻰ ﺍﳌﺼﺎﺩﺭ ﻭ ﺍﳌﺮﺍﺟﻊ ﺍﻟﱵ ﺃﺧﺬﺕ ﻣﻨﻬﺎ ‪ ،‬ﻓﺄﺷﺮﺕ ﺇﻟﻴﻬﺎ ﰲ ﺍﳍﺎﻣﺶ ‪،‬‬
‫ﻭ ﺃﺛﺒﺘﻬﺎ ﰲ ﻗﺎﺋﻤﺔ ﺍﳌﺼﺎﺩﺭ ﻭ ﺍﳌﺮﺍﺟﻊ ‪ .‬ﻭ ﺃﳘﻬﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻭ ﻛﺘـﺎﺏ )ﻣﻘﺎﺻـﺪ ﺍﻟـﺸﺮﻳﻌﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ( ﻟﻺﻣﺎﻡ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﻭ ﺍﻟﺬﻱ ﻋﺪﺩﺗﻪ ﺍﻷﺳﺎﺱ ﰲ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﻷﻧﻪ ﻣﻮﺿـﻮﻉ‬
‫ﺍﻷﻃﺮﻭﺣﺔ ﻭﻻ ﻣﻨﺎﺹ ﱄ ﻣﻦ ﺍﻟﻨﻘﻞ ﻣﻨﻪ ﻭﺍﻟﺘﻌﻠﻴﻖ ﻋﻠﻴﻪ‪ ،‬ﻭ ﻛﺬﺍ ﻛﺘﺎﺏ )ﺍﳌﻮﺍﻓﻘﺎﺕ( ﻟﻺﻣﺎﻡ ﺍﻟﺸﺎﻃﱯ‬
‫ﲟﺠﻠﺪﺍﺗﻪ ﺍﻷﺭﺑﻌﺔ ؛ ﻭ ﺧﺎﺻﺔ ﺍ‪‬ﻠﺪ ﺍﻟﺜﺎﱐ ‪ -‬ﺍﳌﻘﺎﺻﺪ– ﻭ ﻛﺬﺍ ﻛﺘﺎﺏ ) ﺇﺻﻼﺡ ﺍﻟﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ (‬
‫ﻩ‬
‫ﺍﳌﻘـــــــﺪﻣـﺔ‬
‫ـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــ‬
‫ﻟﻠﺪﻛﺘﻮﺭ ﻃﻪ ﺟﺎﺑﺮ ﺍﻟﻌﻠﻮﺍﱐ‪ .‬ﻭ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻷﻛﺎﺩﳝﻴﺔ ﺍﳌﺘﺨﺼﺼﺔ ﻣﺜﻞ‪) :‬ﻧﻈﺮﻳﺔ ﺍﳌﻘﺎﺻﺪ ﻋﻨﺪ ﺍﻹﻣﺎﻡ‬
‫ﺍﻟﺸﺎﻃﱯ( ﻟﻠﺮﻳﺴﻮﱐ‪ ،‬ﻭ )ﻧﻈﺮﻳﺔ ﺍﳌﻘﺎﺻﺪ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ( ﻹﲰﺎﻋﻴﻞ ﺍﳊﺴﲏ‪،‬‬
‫ﻭ )ﺍﳌﻘﺎﺻﺪ ﺍﻟﺸﺮﻋﻴﺔ ﻋﻨﺪ ﺍﺑﻦ ﺗﻴﻤﻴﺔ( ﻟﻠﻜﻴﻼﱐ‪ ،‬ﻭ ﻛﺘﺎﺏ ) ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻋﻼﻗﺘـﻬﺎ‬
‫ﺑﺎﻷﺩﻟﺔ ﺍﻟﺸﺮﻋﻴﺔ( ﻟﻠﻴﻮﰊ ﻭ ﻏﲑﻫﺎ ﻣﻦ ﺍﻟﺪﺭﺍﺳﺎﺕ ‪،‬ﻭﺍﻷﻃﺮﻭﺣﺎﺕ ‪ ،‬ﻭ ﺍ‪‬ﻼﺕ ﺍﳌﺘﺨﺼﺼﺔ ﻣﺜـﻞ‪:‬‬
‫)ﳎﻠﺔ ﺍﳌﻮﺍﻓﻘﺎﺕ( ﳌﻌﻬﺪ ﺍﻷﺻﻮﻝ ﲜﺎﻣﻌﺔ ﺍﳉﺰﺍﺋﺮ‪ ،‬ﻭ ) ﳎﻠﺔ ﺍﻟﻌﻠﻮﻡ ﺍﻹﺳﻼﻣﻴﺔ( ﲜﺎﻣﻌﺔ ﺍﻷﻣﲑ ﻋﺒـﺪ‬
‫ﺍﻟﻘﺎﺩﺭ ﺑﻘﺴﻨﻄﻴﻨﺔ ﺍﳉﺰﺍﺋﺮ ﻭ ﻏﲑﻫﺎ ﻛﺜﲑ‪...‬ﻭ ﻗﺪ ﺍﺳﺘﻔﺪﺕ ﻛﺜﲑﺍ ﻣﻦ ﺍﻟﺘﻜﻨﻮﻟﻮﺟﻴﺎ ﺍﳌﻌﺎﺻﺮﺓ ﺍﻟـﱵ‬
‫ﺳﻬﻠﺖ ﻋﻠ ‪‬ﻲ ﻋﻤﻠﻴﺎﺕ ﺍﻟﺒﺤﺚ ﻣﺜﻞ ﺍﻷﻗﺮﺍﺹ ﺍﳌﻀﻐﻮﻃﺔ ﳑﺜﻠﺔ ﰲ ﻣﻮﺳﻮﻋﺔ ﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ ﺍﻟﺸﺮﻳﻒ‬
‫ﻭﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﻭ ﻛﻤﺎ ﺍﺳﺘﻔﺪﺕ ﻣﻦ ﺷﺒﻜﺔ ﺍﻹﻧﺘﺮﻧﺖ ﰲ ﻋﺪﺓ ﻣﻮﺍﻗﻊ ﻣﻨﻬﺎ ﻣﻮﻗـﻊ ) ﻣﻠﺘﻘـﻰ‬
‫ﻧﺎﺕ( ﻭ ﻣﻮﻗﻊ ) ﺇﺳﻼﻡ ﺃﻭﻥ ﻻﻳﻦ( ﻭﻏﲑﳘﺎ ‪ ،‬ﻭﻻ ﻳﻔﻮﺗﲏ ﺃﻥ ﺃﺫﻛﺮ ﺍﺳﺘﻔﺎﺩﰐ ﻣﻦ ﻛﺜﲑ ﻣﻦ ﺍﻟﻜﺘﺐ‬
‫ﰲ ﻫﺬﺍ ﺍ‪‬ﺎﻝ ‪.‬‬
‫ﻭﺑﻘﻲ ﱄ ﺃﻥ ﺃﻋﺮﻑ ﺍﻟﻘﺎﺭﺉ ﻋﻠﻰ ﻣﻨﻬﺞ ﺍﻟﺪﺭﺍﺳﺔ‪ ،‬ﻭﺧﻄﺘﻬﺎ ﻭﻧﻈﺎﻣﻬﺎ؛ ﻓﺄﻣﺎ ﻣﻨـﻬﺠﻬﺎ‬
‫ﻓﺈﻧﲏ ﱂ ﺍﻗﺘﻒ ﻣﻨﻬﺠﺎ ﻭﺍﺣﺪﺍ ‪ ،‬ﺑﻞ ﺍﺗﺒﻌﺖ ﻓﻴﻬﺎ ﻋﺪﺓ ﻣﻨﺎﻫﺞ ‪ ،‬ﻭﺫﻟﻚ ﺗﺒﻌﺎ ﻟﻸﺑﻮﺍﺏ ﺍﻟﻮﺍﺭﺩﺓ ﻓﻴﻬـﺎ‪،‬‬
‫ﻓﻬﻨﺎﻙ ﻣﺎ ﺗﻄﻠﺐ ﺍﻋﺘﻤﺎﺩ ﺍﳌﻨﻬﺞ ﺍﻟﺘﺎﺭﳜﻲ‪ ،‬ﺍﳌﻨﺎﺳﺐ ﻟﻠﺘﻌﺮﻑ ﻋﻠﻰ ﺍﳌﺮﺍﺣﻞ ﺍﻟﱵ ﻣـﺮ ‪‬ـﺎ ﺍﻟﻔﻜـﺮ‬
‫ﺍﳌﻘﺎﺻﺪﻱ ﻭ ﺗﺘﺒﻊ ﺗﻄﻮﺭﻩ‪ .‬ﻭﻫﻨﺎﻙ ﻣﺎ ﺗﻄﻠﺐ ﺍﻋﺘﻤﺎﺩ ﺍﳌﻨﻬﺞ ﻭﺍﻟﺘﺤﻠﻴﻠﻲ ﺍﻟﺬﻱ ﻳﺴﻤﺢ ﺑﺎﻟﻜﺸﻒ ﻋﻦ‬
‫ﻃﺒﻴﻌﺔ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﻘﺎﺋﻤﺔ ﺑﲔ ﺍﳌﻘﺎﺻﺪ ﺍﻟﻌﺎﻣﺔ ﻭﺍﳋﺎﺻﺔ‪ ،‬ﻭﻫﻨﺎﻙ ﻣﺎ ﺗﻄﻠـﺐ ﺍﻟﻠﺠـﻮﺀ ﺇﱃ ﺍﳌﻨـﻬﺞ‬
‫ﺍﻹﺣﺼﺎﺋﻲ ‪ ،‬ﻭﺍﳌﻨﻬﺞ ﺍﻟﻮﻇﻴﻔﻲ ‪ ،‬ﻭﺍﳌﻨـﻬﺞ ﺍﻻﺳـﺘﻘﺮﺍﺋﻲ ﺍﻻﺳـﺘﻨﺘﺎﺟﻲ ﻻﺳـﺘﺨﻼﺹ ﺍﻟﻨﺘـﺎﺋﺞ‬
‫ﻭﺿﺒﻄﻬﺎ‪،‬ﻭﺗﻌﺪﺩ ﺍﳌﻨﺎﻫﺞ ﺣﻔﺰﱐ ﻋﻠﻰ ﺇﺩﺭﺍﺝ ﺗﻮﻃﺌﺔ ﻟﻸﻃﺮﻭﺣﺔ ﺑﻌﻨﻮﺍﻥ ﲤﻬﻴﺪ ﰲ ﻣﻨﻬﺞ ﺍﻟﺒﺤﺚ‪.‬‬
‫ﺃﻣﺎ ﺧﻄﺔ ﲝﺜﻲ ﻓﻬﻲ ‪ :‬ﺃﻧﲏ ﻗﺴﻤﺖ ﺍﳌﻮﺿﻮﻉ ﺍﱃ ﻣﻘﺪﻣﺔ ‪ ،‬ﻭ ﺗﻮﻃﺌﺔ ﺑﻌﻨﻮﺍﻥ ﲤﻬﻴـﺪ ﰲ‬
‫ﻣﻨﻬﺞ ﺍﻟﺒﺤﺚ ‪ ،‬ﻭﲬﺴﺔ ﺃﺑﻮﺍﺏ ‪ ،‬ﻭ ﺧﺎﲤﺔ ؛ ﻭﺧﺼﺼﺖ ﻟﻠﺒﺎﺏ ﺍﻷﻭﻝ ﻋﻨﻮﺍﻧﺎ‪ :‬ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ‬
‫ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻭ ﻛﺘﺎﺑﻪ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪ ،‬ﻭ ﺗﻨﺎﻭﻟﺖ ﻓﻴﻪ ﺑﺈﳚﺎﺯ ﲤﻬﻴﺪﺍ ﻭ ﻓﺼﻠﲔ ‪.‬‬
‫ﻓﺎﻟﻔﺼﻞ ﺍﻷﻭﻝ ﻭ ﻣﻮﺿﻮﻋﻪ ‪ :‬ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻭ ﻋﻮﺍﻣـﻞ ﺍﻟـﺘﻔﻜﲑ‬
‫ﺍﳌﻘﺎﺻﺪﻱ ﻭﻳﺘﻀﻤﻦ ﻣﺒﺤﺜﲔ ﳘﺎ‪:‬‬
‫‪ -1‬ﻣﺆﺛﺮﺍﺕ ﺍﻟﺘﻔﻜﲑ ﺍﳌﻘﺎﺻﺪﻱ ‪.‬‬
‫‪ -2‬ﻋﻮﺍﻣﻞ ﺍﻟﺘﻔﻜﲑ ﺍﳌﻘﺎﺻﺪﻱ ‪.‬‬
‫ﻭ‬
‫ﺍﳌﻘـــــــﺪﻣـﺔ‬
‫ـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــ‬
‫ﺃﻣﺎ ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ ﻭﻛﺎﻥ ﻋﻨﻮﺍﻧﻪ ‪ :‬ﻭﺻﻒ ﻭ ﻓﻀﻞ ﻭ ﺃﳘﻴﺔ ﻛﺘﺎﺏ ﻣﻘﺎﺻـﺪ ﺍﻟـﺸﺮﻳﻌﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﻟﻺﻣﺎﻡ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻭ ﻳﻀﻢ ﺃﺭﺑﻌﺔ ﻣﺒﺎﺣﺚ ﻫﻲ‪:‬‬
‫‪ -1‬ﺍﻟﻮﺻﻒ ﺍﳌﺎﺩﻱ ﻟﻠﻜﺘﺎﺏ‬
‫‪ -2‬ﻓﻀﻞ ﺃﳘﻴﺔ ﺍﻟﻜﺘﺎﺏ‬
‫‪ -3‬ﺍﻟﻜﺘﺎﺏ ﻭﺃﳘﻴﺘﻪ ﻭﻣﺎﺃﺣﺪﺛﻪ ﻣﻦ ﺍﻧﻘﻼﺏ ﻓﻜﺮﻱ‬
‫‪ -4‬ﺃﻫﻢ ﺍﻵﺛﺎﺭ ﺍﻟﱵ ﺃﺣﺪﺛﻬﺎ ﺍﻟﻜﺘﺎﺏ‬
‫ﺃﻣﺎ ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﱐ ﺍﻟﺬﻱ ﻋﻨﻮﺍﻧﻪ ﺍﻟﻔﻜﺮ ﺍﳌﻘﺎﺻﺪﻱ ﻗﺒﻞ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ)‬
‫ﺍﻟﻨﺸﺄﺓ ﻭﺍﻟﺘﻄﻮﺭ( ﻓﻴﺸﺘﻤﻞ ﻋﻠﻰ ﻓﺼﻠﲔ ‪.‬‬
‫ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ ﺗﻨﺎﻭﻟﺖ ﻓﻴﻪ ﺍﻹﺭﻫﺎﺻﺎﺕ ﺍﻷﻭﱃ ﻟﻠﻔﻜﺮ ﺍﳌﻘﺎﺻﺪﻱ ﻓﻴﺸﺘﻤﻞ ﻋﻠﻰ ﺛﻼﺛـﺔ‬
‫ﻣﺒﺎﺣﺚ‪:‬‬
‫‪ -1‬ﺍﻹﺭﻫﺎﺻﺎﺕ ﻭﺍﳌﻌﺎﱂ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺑﺪﺍﻳﺔ ﺍﻟﺘﻔﻜﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻟﻠﻘﺮﺁﻥ‬
‫‪ -2‬ﺃﺛﺮ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﰲ ﻧﺸﺄﺓ ﺍﻟﻔﻜﺮ ﺍﳌﻘﺎﺻﺪﻱ‬
‫‪ -3‬ﺃﺛﺮ ﺍﻻﺟﺘﻬﺎﺩﺍﺕ ﺍﻟﻨﺒﻮﻳﺔ ﰲ ﻧﺸﺄﺓ ﺍﻟﻔﻜﺮ ﺍﳌﻘﺎﺻﺪﻱ‬
‫ﺃﻣﺎ ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ ﻓﻘﺪ ﺗﻨﺎﻭﻟﺖ ﻓﻴﻪ ﻣﺮﺍﺣﻞ ﻧﺸﺄﺓ ﻭ ﺗﻄﻮﺭ ﺍﻟﻔﻜـﺮ ﺍﳌﻘﺎﺻـﺪﻱ ﻣـﻦ‬
‫ﺍﻟﺘﺮﻣﺬﻱ ﺍﳊﻜﻴﻢ ﺇﱃ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻃﱯ ‪ ،‬ﻭ ﻳﺘﻀﻤﻦ ﺃﺭﺑﻌﺔ ﻣﺒﺎﺣﺚ ﻫﻲ‪:‬‬
‫‪ -1‬ﻧﺸﺄﺓ ﺍﻟﻔﻜﺮ ﺍﳌﻘﺎﺻﺪﻱ‬
‫‪ -2‬ﻇﻬﻮﺭ ﺍﻟﻔﻜﺮ ﺍﳌﻘﺎﺻﺪﻱ‬
‫‪ -3‬ﺗﻄﻮﺭ ﺍﻟﻔﻜﺮ ﺍﳌﻘﺎﺻﺪﻱ‬
‫‪ -4‬ﺧﻼﺻﺔ ﺍﻟﻔﺼﻞ ﰲ ﺟﺪﺍﻭﻝ‬
‫‪-1‬‬
‫ﺃﻣﺎ ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ ﻓﻌﻨﻮﺍﻧﻪ ‪ :‬ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ‬
‫ﻋﺎﺷﻮﺭ‪ ،‬ﺍﳌﻔﺎﻫﻴﻢ ﻭ ﻃﺮﻕ ﺍﻟﻜﺸﻒ ﻋﻦ ﺍﳌﻘﺎﺻﺪ ) ﺃﻗﺴﺎﻣﻬﺎ ‪ ،‬ﻭ ﻣﺮﺍﺗﺒـﻬﺎ ‪ ،‬ﻭ‬
‫ﺃﻧﻮﺍﻋﻬﺎ ( ﻭﳛﺘﻮﻱ ﻋﻠﻰ ﻓﺼﻠﲔ ‪:‬‬
‫ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ ﻳﺘﻨﺎﻭﻝ ﻣﻔﻬﻮﻡ ﺍﻟﺘﻨﻈﲑ ‪ ،‬ﻭ ﺍﻟﻨﻈﺮﻳﺔ ﻭ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﻭﻳﻀﻢ ﻣﺒﺤﺜﲔ‪:‬‬
‫‪ -1‬ﺍﻟﺘﻨﻈﲑ ﻭﺍﻟﻨﻈﺮﻳﺔ‬
‫‪ -2‬ﺍﳌﻘﺎﺻﺪ ﺍﻟﺸﺮﻋﻴﺔ‬
‫ﺯ‬
‫ﺍﳌﻘـــــــﺪﻣـﺔ‬
‫ـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــ‬
‫ﺃﻣﺎ ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ ﻓﻴﺸﺘﻤﻞ ﻋﻠﻰ ﻣﺴﺎﻟﻚ ﻭ ﻃﺮﻕ ﺍﻟﻜﺸﻒ ﻋﻦ ﺍﳌﻘﺎﺻﺪ ) ﺃﻗﺴﺎﻣﻬﺎ‪،‬‬
‫ﻣﺮﺍﺗﺒﻬﺎ ‪ ،‬ﺃﻧﻮﺍﻋﻬﺎ ( ﻭ ﻳﻀﻢ ﺛﻼﺛﺔ ﻣﺒﺎﺣﺚ ‪.‬‬
‫‪ -1‬ﻣﺴﺎﻟﻚ ﺍﻟﻜﺸﻒ ﻭﺍﻷﻟﻔﺎﻅ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺍﳌﻘﺎﺻﺪ‬
‫‪ -2‬ﺍﻟﻜﺸﻒ ﻋﻦ ﺍﳌﻘﺎﺻﺪ‬
‫‪ -3‬ﺃﻗﺴﺎﻡ ﺍﳌﻘﺎﺻﺪ ﻭﻣﺮﺍﺗﺒﻬﺎ ﻭﺃﻧﻮﺍﻋﻬﺎ‬
‫ﺃﻣﺎ ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ ﻓﻌﻨﻮﺍﻧﻪ‪ :‬ﻣﺒﺎﺩﺉ ﻭ ﺃﺳﺲ ﻭ ﻗﻮﺍﻋﺪ ﻭ ﺧﺼﺎﺋﺺ ﻭ ﳑﻴﺰﺍﺕ ﺍﻟﺘﻨﻈﲑ‬
‫ﺍﳌﻘﺎﺻﺪﻱ ‪ .‬ﻭ ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﻓﺼﻠﲔ ‪.‬‬
‫ﻓﺎﻟﻔﺼﻞ ﺍﻷﻭﻝ ﻓﻴﻀﻢ ‪ :‬ﻣﺒﺎﺩﺉ ﻭ ﺃﺳﺲ ﻭ ﻗﻮﺍﻋﺪ ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﳏﻤﺪ‬
‫ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻭ ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﺛﻼﺛﺔ ﻣﺒﺎﺣﺚ ‪.‬‬
‫‪ -1‬ﺍﳌﺒﺎﺩﺉ ﺍﳌﻘﺎﺻﺪﻳﺔ‬
‫‪ -2‬ﺍﻷﺳﺲ ﺍﳌﻘﺎﺻﺪﻳﺔ‬
‫‪ -3‬ﺍﻟﻘﻮﺍﻋﺪ ﺍﳌﻘﺎﺻﺪﻳﺔ‬
‫ﻭ ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ ﻓﻴﻀﻢ ﺧﺼﺎﺋﺺ ﻭ ﳑﻴﺰﺍﺕ ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ‬
‫ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻭﻓﻴﻪ ﺛﻼﺛﺔ ﻣﺒﺎﺣﺚ ﻭﻫﻲ‪:‬‬
‫‪ -1‬ﺧﺼﺎﺋﺺ ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ‬
‫‪ -2‬ﳑﻴﺰﺍﺕ ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ‬
‫‪ -3‬ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ‬
‫ﺃﻣﺎ ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ ﻓﻌﻨﻮﺍﻧﻪ ‪ :‬ﺩﻭﺭ ﺍﻟﻠﻐﺔ ﻭ ﻣﻮﻗﻒ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋﺎﺷـﻮﺭ ﻣﻨـﻬﺎ ‪ ،‬ﻭ‬
‫ﺍﺳﺘﻨﺒﺎﻁ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﻭ ﺍﻷﺻﻮﻟﻴﺔ ‪ ،‬ﻭ ﺍﳌﻘﺎﺻﺪﻳﺔ ﻭ ﺗﻄﺒﻴﻘﺎ‪‬ﺎ ﰲ ﺍﻟﻌﺒـﺎﺩﺍﺕ ﻭ ﺍﳌﻌـﺎﻣﻼﺕ ‪،‬‬
‫ﻭﻳﺸﺘﻤﻞ ﻋﻠﻰ ﺛﻼﺛﺔ ﻓﺼﻮﻝ‪:‬‬
‫ﺃﻣﺎ ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ ﻓﻴﺘﻨﺎﻭﻝ ﺩﻭﺭ ﺍﻟﻠﻐﺔ ﻭ ﻣﻮﻗﻒ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻣﻨﻬﺎ ﰲ ﺍﻻﺳـﺘﻨﺒﺎﻁ‬
‫ﺍﻟﺸﺮﻋﻲ ﻭﺍﻟﻔﻘﻬﻲ ﻭﻳﻀﻢ ﻣﺒﺤﺜﲔ‪:‬‬
‫‪ -1‬ﺩﻭﺭ ﺍﻟﻠﻐﺔ ﰲ ﺻﻴﺎﻏﺔ ﺍﻟﻨﺺ ﺍﻟﺸﺮﻋﻲ‬
‫‪ -2‬ﺩﻭﺭ ﺍﻟﻠﻐﺔ ﰲ ﺍﻻﺳﺘﻨﺒﺎﻁ ﺍﻟﻔﻘﻬﻲ‬
‫ﺡ‬
‫ﺍﳌﻘـــــــﺪﻣـﺔ‬
‫ـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــ‬
‫ﺃﻣﺎ ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ ﻓﻴﺸﺘﻤﻞ ﻋﻠﻰ ﺗﻌﺮﻳﻔﺎﺕ ﻭ ﺗﻄﺒﻴﻘﺎﺕ ﻟﻠﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﻭ ﺍﻷﺻـﻮﻟﻴﺔ‬
‫ﻭﺍﳌﻘﺎﺻﺪﻳﺔ ﻭ ﻳﻀﻢ ﻣﺒﺤﺜﲔ ﳘﺎ‪:‬‬
‫‪ -1‬ﺗﻌﺮﻳﻒ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻷﺻﻮﻟﻴﺔ ﻭﺍﻟﻔﻘﻬﻴﺔ ﻭﺍﳌﻘﺎﺻﺪ‬
‫‪ -2‬ﺍﺳﺘﻨﺒﺎﻁ ﻟﺒﻌﺾ ﺍﻟﻘﻮﺍﻋﺪ ﺍﳌﻘﺎﺻﺪﻳﺔ ﰲ ﻛﺘﺎﺏ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﻻﺑﻦ ﻋﺎﺷﻮﺭ‬
‫ﺃﻣﺎ ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟﺚ ﻓﻴﺸﺘﻤﻞ ﻋﻠﻰ ﺗﻄﺒﻴﻘﺎﺕ ﰲ ﺑﻌﺾ ﺍﻟﻘﻮﺍﻋـﺪ ﺍﳌﻘﺎﺻـﺪﻳﺔ ﺍﳌﺘﻌﻠﻘـﺔ‬
‫ﺑﺎﻟﻌﺒﺎﺩﺍﺕ ﻭﺍﳌﻌﺎﻣﻼﺕ ‪ ،‬ﻭ ﻓﻴﻪ ﺃﺭﺑﻌﺔ ﻣﺒﺎﺣﺚ ﻫﻲ‪:‬‬
‫‪ -1‬ﺍﻟﻘﻮﺍﻋﺪ ﺍﳌﻘﺎﺻﺪﻳﺔ ﰲ ﺍﻟﻌﺒﺎﺩﺍﺕ‬
‫‪ -2‬ﺍﻟﻘﻮﺍﻋﺪ ﺍﳌﻘﺎﺻﺪﻳﺔ ﰲ ﺍﳌﻌﺎﻣﻼﺕ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺄﺣﻜﺎﻡ ﺍﻟﻌﺎﺋﻠﺔ‬
‫‪ -3‬ﺍﻟﻘﻮﺍﻋﺪ ﺍﳌﻘﺎﺻﺪﻳﺔ ﰲ ﺍﳌﻌﺎﻣﻼﺕ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺎﻟﺘﺼﺮﻑ ﰲ ﺍﻷﻣﻮﺍﻝ ﻛﺴﺒﺎ ﻭﺇﻧﻔﺎﻗﺎ‬
‫‪ -4‬ﺍﻟﻘﻮﺍﻋﺪ ﺍﳌﻘﺎﺻﺪﻳﺔ ﰲ ﺍﳌﻌﺎﻣﻼﺕ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺎﻟﻌﻤﻞ ﻭﺍﻟﻌﻤﺎﻝ‬
‫ﻭﻗﺪ ﺃﻭﺿﺤﺖ ﰲ ﺍﳋﺎﲤﺔ ﺧﻼﺻﺔ ﺍﻟﺒﺤﺚ ‪ ،‬ﻭ ﺍﻟﻨﺘﺎﺋﺞ ﺍﳌﺘﻮﺻﻞ ﺇﻟﻴﻬـﺎ ‪ ،‬ﰒ ﺫﻳﻠﺘـﻬﺎ‬
‫ﲟﻠﺤﻖ ﻟﻠﺘﻮﺻﻴﺎﺕ‪.‬‬
‫ﻭ ﰲ ﺍﳋﺘﺎﻡ ﺍﺗﻘﺪﻡ ﲜﺰﻳﻞ ﺍﻟﺸﻜﺮ ‪ ،‬ﻭ ﺑﺎﻟﻎ ﺍﻟﻌﺮﻓﺎﻥ ﻷﺳﺘﺎﺫﻱ ﺍﻟﻔﺎﺿﻞ ﺍﻟﺪﻛﺘﻮﺭ ﻋﻤـﺎﺭ‬
‫ﺳﺎﺳﻲ ‪ ،‬ﻛﻤﺎ ﺃﺷﻜﺮ ﺃﺳﺎﺗﺬﰐ ﺍﻷﻓﺎﺿﻞ ﺃﻋﻀﺎﺀ ﳉﻨﺔ ﺍﳌﻨﺎﻗﺸﺔ ﳌﺎ ﻳﺒﺬﻟﻮﻧﻪ ﻣﻦ ﺟﻬﺪ ﻋﻠﻰ ﺣـﺴﺎﺏ‬
‫ﻭﻗﺘﻬﻢ ﰲ ﻗﺮﺍﺀﺓ ﲝﺜﻲ ﺍﳌﺘﻮﺍﺿﻊ ﻫﺬﺍ ‪.‬‬
‫ﻭ ﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‬
‫ﳏﻤـﺪ ﺣﺴـﲔ ) ﺃﺑﻮ ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ(‬
‫ﻭﺭﻗﻠـﺔ ﰲ ‪ 18 :‬ﺷﻌﺒﺎﻥ ‪ 25 / 1423‬ﺃﻛﺘﻮﺑﺮ‪2002‬‬
‫ﻁ‬
‫ﺘﻤﻬﻴﺩ ﻓﻲ ﻤﻨﻬﺞ ﺍﻟﺒﺤﺙ‬
‫ﻭﻴﺸﻤل ﻋﻠﻰ ‪:‬‬
‫ﻤﻘﺩﻤﺔ‬‫‪-1‬ﻤﻨﻬﺞ ﺍﻟﺒﺤﺙ ﺒﻴﻥ ﺍﻟﺘﻘﻠﻴﺩ ﻭ ﺍﻟﺘﺠﺩﻴـﺩ ‪.‬‬
‫‪-2‬ﺍﻟﺠﺩﻴﺩ ﻓﻲ ﻤﻨﻬﺠﻴﺔ ﻫﺫﻩ ﺍﻷﻁﺭﻭﺤـﺔ ‪.‬‬
‫ﲤﻬﻴـﺪ ﰲ ﻣﻨﻬـﺞ ﺍﻟﺒﺤـﺚ‬
‫ـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــ‬
‫ﺍﳌﻘﺪﻣـﺔ‪:‬‬
‫ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ ‪‬ﺪﻑ ﺇﱃ ﺑﻴﺎﻥ ﻣﺎ ﳝﻜﻦ ﺃﻥ ﻳﺘﺮﺗﺐ ﻋﻠﻰ ﲡﺎﻭﺯﻧﺎ ﻟﻠﻤﻨﺎﻫﺞ ﺍﻟﺪﺭﺍﺳﻴﺔ‬
‫ﺍﻟﺘﻘﻠﻴﺪﻳﺔ ﺍﳌﻌﺘﻤﺪﺓ ﰲ ﺩﺭﺍﺳﺔ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻭﺍﺳﺘﺨﺪﺍﻡ ﻣﻨﺎﻫﺞ ﺃﺧﺮﻯ ﺗﻘﻮﻡ ﻋﻠـﻰ ﺍﻟﺘﺤﻠﻴـﻞ‬
‫ﻭﺍﻟﻨﻘﺪ‪ ,‬ﻭﻛﻴﻒ ﳝﻜﻦ ﺃﻥ ﺗﻔﻀﻲ ﺇﱃ ﻧﺘﺎﺋﺞ ﻳﺼﻌﺐ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻴﻬﺎ ﺑﺎﺳﺘﺨﺪﺍﻡ ﺍﳌﻨﻬﺞ ﺍﻟﺘـﺎﺭﳜﻲ‪،‬‬
‫ﺃﻭ ﺍﳌﻨﻬﺞ ﺍﻟﻮﺻﻔﻲ ‪،‬ﻭﻻ ‪‬ﺪﻑ ﺇﱃ ﺍﻟﺘﻘﻠﻴﻞ ﻣﻦ ﻣﻜﺎﻧﺔ ﻫﺬﻳﻦ ﺍﳌﻨﻬﺠﲔ ‪،‬ﻭﻟﻜﻦ ﻧﻌـﺪﳘﺎ ﲟﺜﺎﺑـﺔ‬
‫ﻭﺳﺎﺋﻞ ﻟﻠﻤﻨﻬﺞ ﺍﻟﺘﺤﻠﻴﻠﻲ ‪،‬ﻭﺍﳌﻨﻬﺞ ﺍﻟﻨﻘﺪﻱ‪ ،‬ﻭ ﺍﳌﻨﻬﺞ ﺍﻻﺳﺘﻘﺮﺍﺋﻲ‪ ،‬ﻭﺍﳌﻨﻬﺞ ﺍﻟﻮﻇﻴﻔﻲ‪ ،‬ﻭﺍﳌﻨﻬﺞ‬
‫ﺍﻹﺣﺼﺎﺋﻲ ﻭﺳﻮﺍﻫﺎ ‪...‬‬
‫‪ -1‬ﻣﻨﻬﺞ ﺍﻟﺒﺤﺚ ﺑﲔ ﺍﻟﺘﻘﻠﻴﺪ ﻭﺍﻟﺘﺠﺪﻳﺪ ‪:‬‬
‫ﻗﺪ ﺛﺒﺖ ﻓﻴﻤﺎ ﻳﺮﺍﻩ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻟﺪﺍﺭﺳﲔ ﺃﻥ ﻗﺼﻮﺭ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻋﻦ ﻣـﺴﺎﻳﺮﺓ‬
‫ﺍﻟﺘﻄﻮﺭ‪ ،‬ﻳﺮﺟﻊ ﺃﺳﺎﺳﺎ ﺇﱃ ﺍﻋﺘﻤﺎﺩﻫﺎ ﻋﻠﻰ ﺍﳌﻨﻬﺞ ﺍﻟﺘﺎﺭﳜﻲ ﻭﺍﻟﻮﺻﻔﻲ‪ ،‬ﻓﻬﺬﺍ ﺍﻷﺳﺘﺎﺫ‪ :‬ﻃﻪ ﺟـﺎﺑﺮ‬
‫ﺍﻟﻌﻠﻮﺍﱐ ﻳﺮﻯ ‪ :‬ﺃﻥ ﻣﻦ ﺑﲔ ﺍﻷﺳﺒﺎﺏ ﺍﻟﺮﺋﻴﺴﺔ ﺍﻟﱵ ﻛﺎﻧﺖ ﻭﺭﺍﺀ ﲣﻠﻒ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻨﻘﻠﻴﺔ ﺃﻭ ﻣﺎ ﻳﺴﻤﻰ‬
‫ﺑﺎﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻫﻮ ﺍﻋﺘﻤﺎﺩ ﺃﻫﻠﻬﺎ ﻋﻠﻰ ﺍﳌﻌﺮﻓﺔ ﺍﻟﻮﺻﻔﻴﺔ ﺍﻟﺘﺎﺭﳜﻴﺔ‪ ،‬ﻗﺎﺋﻼ‪ ":‬ﻋﻠﻴﻨﺎ ﺃﻥ ﻧـﺪﺭﻙ ﺃﻥ‬
‫ﲨﻠﺔ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻨﻘﻠﻴﺔ ﺑﻘﺴﻤﻴﻬﺎ‪ :‬ﻋﻠﻮﻡ ﺍﻟﻮﺳﺎﺋﻞ ﻭﻋﻠﻮﻡ ﺍﳌﻘﺎﺻﺪ ﻳﻌﺎﻧﻮﻥ ﻣﻦ ﺣﺎﺟﺔ ﻣﺎﺳﺔ ﺇﱃ ﻓﻬﻢ‬
‫ﺟﺎﻧﺒﲔ ﺃﺳﺎﺳﲔ ﻣﻦ ﺟﻮﺍﻧﺐ ﺍﳌﻌﺮﻓﺔ‪ .‬ﺍﳉﺎﻧﺐ ﺍﻷﻭﻝ ‪ :‬ﻣﻌﺮﻓﺔ ﻓﺘﺮﺓ ﺍﻹﻧﺘﺎﺝ ﺍﳌﻌﺮﰲ ﺍﻹﺳـﻼﻣﻲ‪،‬‬
‫ﺃﻋﲎ ﻛﻴﻔﻴﺔ ﺑﻨﺎﺀ ﻭﺗﺄﺳﻴﺲ ﺍﳌﻌﺮﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻗﺒﻞ ﻋﺼﺮ ﺍﻟﺘﺪﻭﻳﻦ ﻭﺧﻼﻟﻪ ﻭﺑﻌﺪﻩ‪ ،‬ﻭﻛﻴﻒ ﺗﻌﺎﻣﻞ‬
‫ﺍﳌﺴﻠﻤﻮﻥ ﻣﻊ ﻛﺘﺎﺏ ﺍﷲ ‪ -‬ﺗﻌﺎﱃ‪ -‬ﻭﻣﻊ ﺳﻨﺔ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻭﺗﺮﺍﺙ ﺍﻟﺼﺪﺭ‬
‫ﺍﻷﻭﻝ‪ ،‬ﻭﻛﻴﻒ ﺑﺪﺃﻭﺍ ﻳﺘﺤﻮﻟﻮﻥ ‪‬ﻤﺎ ﻣﻦ ﺣﺎﻟﺔ ﺍﻷﻣﻴﺔ ﺇﱃ ﺍﳊﺎﻟﺔ ﺍﳌﻌﺮﻓﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﻴﺔ ﺍﻟﱵ ﺁﻟﻮﺍ ﺇﻟﻴﻬﺎ‪،‬‬
‫ﰒ ﺑﻨﻮﺍ ﺣﻀﺎﺭ‪‬ﻢ ﻋﻠﻰ ﺃﺳﺲ ﻣﺘﻴﻨﺔ ﻣﻨﻬﺎ‪.‬‬
‫ﻓـﺈﻥ ﻛﺜﲑﺍ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ‪ -‬ﻭﰲ ﻣﻘﺪﻣﺘﻬﻢ ﻫﺆﻻﺀ ‪ -‬ﻳﻌﺘﱪﻭﻥ ﻣﻌﺮﻓﺘـﻬﻢ ﺑﺘﻠـﻚ‬
‫ﺍﻟﻔﺘﺮﺓ ﻭﻣﺎ ﺻﺎﺣﺒﻬﺎ ﻣﻌﺮﻓﺔ ﻛﺎﻣﻠﺔ ﺷﺎﻣﻠﺔ ﻭﺫﻟﻚ ﻣﻦ ﺧﻼﻝ ﺍﳌﻌﺮﻓﺔ ﺍﻟﻮﺻﻔﻴﺔ ﺍﻟﺘﺎﺭﳜﻴﺔ؛ ﻭﻗﺪ ﻳﻌﺘﱪ‬
‫ﺑﻌﻀﻬﻢ ﺃﻥ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﳌﻌﺮﻓﺔ ﳝﻜﻦ ﺃﻥ ﻳﻠﺤﻖ ﺑﺎﻟﺒﺪﻳﻬﻴﺎﺕ؛ ﻟﻜﻦ ﺍﻷﻣﺮ ‪ -‬ﰲ ﺍﳊﻘﻴﻘﺔ ﻏـﲑ‬
‫ﺫﻟﻚ ‪، -‬ﻓﺈﻥ ﻫﻨﺎﻙ ﺃﺳﺌﻠﺔ ﻛﺜﲑﺓ ﻻ ﺗﺰﺍﻝ ﺗﺒﺤﺚ ﻋﻦ ﺇﺟﺎﺑﺎﺕ " )‪ (1‬ﺑﺪﻭﻥ ﺷـﻚ ﺃﻥ ﺍﳌﻌﺮﻓـﺔ‬
‫ﺍﻟﻮﺻﻔﻴﺔ ﺍﻟﺘﺎﺭﳜﻴﺔ‪ ،‬ﻟﻴﺴﺖ ﻣﻦ ﺍﻟﺸﻤﻮﻝ ﻭ ﺍﻹﺣﺎﻃﺔ ﻛﻤﺎ ‪‬ﻳﻈﻦ‪ ،‬ﻓﻬﻲ ﻣﻌﺮﻓﺔ ﻧﺎﻗﺼﺔ ﻋﻠﻰ ﺍﻷﻗﻞ‪،‬‬
‫)‪ – (1‬ﺍﻟﻌﻠﻮﺍﱐ ﻃﻪ ﺟﺎﺑﺮ ‪ ،‬ﺇﺻﻼﺡ ﺍﻟﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ‪،‬ﺩﺍﺭ ﺍﳍﺪﻯ ﻟﻠﻄﺒﺎﻋﺔ ﻭ ﺍﻟﻨﺸﺮ ﻭ ﺍﻟﺘﻮﺯﻳﻊ‪،‬ﻋﲔ ﻣﻠﻴﻠﺔ ﺍﳉﺰﺍﺋﺮ‪،‬ﺩﻁ‪،‬ﺩﺕ‪،‬ﺹ ‪.70 ،69‬‬
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‫ﲤﻬﻴـﺪ ﰲ ﻣﻨﻬـﺞ ﺍﻟﺒﺤـﺚ‬
‫ـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــ‬
‫ﻣﻦ ﺟﻬﺔ ﺃ‪‬ﺎ ﻻ ﺗﻜﺸﻒ ﻟﻨﺎ ﻋﻦ ﺍﺭﺗﺒﺎﻁ ﺍﻷﺳﺒﺎﺏ ﺑﺎﳌﺴﺒﺒﺎﺕ‪ ،‬ﻭﻻ ﺗﺴﺎﻋﺪﻧﺎ ﻋﻠﻰ ﺍﻟﺘﻤﻴﻴﺰ ﺑـﲔ‬
‫ﺍﻟﻌﻮﺍﻣﻞ ﺍﳌﺒﺎﺷﺮﺓ ﻭﻏﲑ ﺍﳌﺒﺎﺷﺮﺓ ﺍﻟﱵ ﺗﺆﺛﺮ ﰲ ﻇﺎﻫﺮﺓ ﻣﺎ‪.‬‬
‫ﻭﺇﺫﹰﺍ ﻓﻤﺎ ﺍﻟﺴﺒﻴﻞ ﺇﱃ ﺍﻟﻨﻬﻮﺽ ‪‬ﺎ ﻭﺟﻌﻠﻬﺎ ﺗﺘﺠﺎﻭﺯ ﻫﺬﺍ ﺍﻟﻘﺼﻮﺭ‪،‬ﻭﺍﻟﻌﺠﺰ ﺍﻟـﺬﻱ‬
‫ﻭﻗﻌﺖ ﻓﻴﻪ ؟‪ .‬ﻻ ﺳﺒﻴﻞ ﺇﱃ ﺫﻟﻚ ﺇﻻ ﺑﺎﻋﺘﻤﺎﺩﻫﺎ ﺍﳌﻨﻬﺞ ﺍﻟﺘﺤﻠﻴﻠﻲ‪":.‬ﻭﻟﻘﺪ ﺁﻥ ﺍﻷﻭﺍﻥ ﻟﻘﺮﺍﺀﺓ ﻫﺬﻩ‬
‫ﺍﻟﻘﻀﺎﻳﺎ ﻻ ﻣﻦ ﺧﻼﻝ "ﺗﺎﺭﻳﺦ ﺍﻟﺘﺸﺮﻳﻊ ﺃﻭ ﺍﻟﻔﻘﻪ" ﺃﻭ ﺍﳌﻨﻬﺞ ﺍﻟﻮﺻﻔﻲ ﺍﻟﺬﻱ ﻳﻘﻮﻡ ﻋﻠﻴﻪ ‪ ،‬ﺑﻞ ﻣـﻦ‬
‫ﺧﻼﻝ ﻣﻨﻬﺞ ﲢﻠﻴﻠﻲ ﳛﺎﻭﻝ ﺃﻥ ﻳﻘﻮﻡ ﺑﺪﺭﺍﺳﺔ ﻓﺎﺣﺼﺔ ﺗﻔﻜﻚ ﻗﻀﺎﻳﺎ ﺗﻠﻚ ﺍﻟﻔﺘﺮﺓ‪ ،‬ﻭﺗﻌﻴﺪ ﺗﺮﺗﻴﺐ‬
‫ﺍﻟﻌﻼﺋﻖ ﺑﻴﻨﻬﺎ ﺑﺸﻜﻞ ﻳﺴﻤﺢ ﲟﻌﺮﻓﺔ ﻣﺎ ﻭﺭﺍﺀ ﻛـﻞ ﻗﻀﻴﺔ ﻣﻦ ﺗﻠﻚ ﺍﻟﻘﻀﺎﻳﺎ‪ ،‬ﻭﺍﻵﺛﺎﺭ ﺍﻟﱵ ﺗﺮﺗﺐ‬
‫ﻋﻠﻴﻬﺎ ﻭﺍﺳﺘﺨـﻼﺹ ﺍﻟﺪﺭﻭﺱ ﻭﺍﻟﻌﺒـﺮ ﻣﻨﻬﺎ " )‪.( 1‬‬
‫ﻭﺍﻋﺘﻤﺎﺩ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﺸﺮﻋﻴﺔ ﻟﻠﻤﻨﻬﺞ ﺍﻟﺘﺤﻠﻴﻠﻲ ﻟﻴﺲ ﺑﺪﻋﺔ ﻣﻦ ﺍﻟﺒﺪﻉ ‪ ،‬ﺑﻞ ﻫـﻮ‬
‫ﺿﺮﻭﺭﺓ ﺣﺘﻤﻴﺔ ﺗﺘﻄﻠﺒﻬﺎ ‪‬ﻀﺔ ﻫﺬﻩ ﺍﻟﻌﻠﻮﻡ ﺍﻟﱵ ﺗﺘﻮﻗﻒ ﻋﻠﻴﻬﺎ ﺃﺻﻼ ﺍﻟﻨﻬﻀﺔ ﺍﳊﻀﺎﺭﻳﺔ ﺑﺮﻣﺘـﻬﺎ‬
‫ﳍﺬﻩ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ .‬ﻭﺫﻟﻚ ﻣﻦ ﺣﻴﺚ ﺇﻥ ﳕﺴﻚ ﻫﺬﻩ ﺍﻟﻌﻠﻮﻡ ﺑﺎﳌﻨﺎﻫﺞ ﺍﻟﺘﻘﻠﻴﺪﻳﺔ ﺟﻌﻞ ﺍﻷﻣـﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﺗﻌﻴﺶ ﺣﺎﻟﺔ ﻓﺼﺎﻡ ﺧﻄﲑﺓ ﰲ ﺷﺨﺼﻴﺘﻬﺎ‪ ،‬ﺇﺫ ﻫﻲ ﺗﻔﻜﺮ ﺑﻄﺮﻳﻘﺔ ﻭﲢﻴﺎ ﺑﺄﺧﺮﻯ ‪ .‬ﻭﻫﺬﺍ‬
‫ﺃﺛﺮ ﻏﲑ ﻃﺒﻴﻌﻲ ﺍﻟﺒﺘﺔ‪ ،‬ﺑﻞ ﻫﻮ ﺍﻟﺬﻱ ﺗﺴﺒﺐ ﰲ ﺇﻓﺮﺍﺯﺍﺕ ﺧﻄﲑﺓ ﻣﻦ ﺃﺑﺮﺯﻫﺎ‪:‬ﺍﻟﺼﺮﺍﻉ ﺍﻟﻘﺎﺋﻢ ﺑـﲔ‬
‫ﺩﻋﺎﺓ ﺍﻷﺻﺎﻟﺔ ﻭﺩﻋﺎﺓ ﺍﳌﻌﺎﺻﺮﺓ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺼﺮﺍﻉ ﻣﺎ ﻛﺎﻥ ﻟﻪ ﺃﻥ ﻳﻈﻬﺮ ﻟﻮ ﰎ ﺍﻟﺘﻮﺍﻓﻖ ﺑـﲔ ﻣﻨـﻬﺞ‬
‫ﺍﻟﻔﻜﺮ‪ ،‬ﻭﻣﻨﻬﺞ ﺍﻟﻌﻤﻞ ‪،‬ﻭ ﺣﻘﺎ ﺇﻥ ﻫﺬﺍ ﺍﻟﺘﻮﺍﻓﻖ ﱂ ﳛﺪﺙ ﺑﺴﺒﺐ ﺃﻥ‪"...:‬ﺍﻷﻃﺮ ﺍﻟﻘﺎﺋﻤـﺔ ﻋﻠـﻰ‬
‫ﺗﺪﺭﻳﺲ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻨﻘﻠﻴﺔ ﺍﳌﻌﺮﻭﻓﺔ )ﺑﺎﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ(‪،‬ﻭﻭﺳﺎﺋﻠﻬﺎ‪ ،‬ﺣﺼﺮﺕ ﺫﺍ‪‬ﺎ ﰲ ﺍﻷﻭﻗﺎﻑ ﺍﻟـﱵ‬
‫ﺗﺮﻛﻬﺎ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺟﺪﺍﺩ‪ ،‬ﻭﱂ ﺗﺴﻠﻢ ﻫﺬﻩ ﺍﻷﻭﻗﺎﻑ ﻣﻦ ﺍﻋﺘﺪﺍﺀ ﺍﳋﻠﻒ ﻋﻠﻴﻬﺎ ﺑﺎﻻﺳﺘﻴﻼﺀ ﺍﻟﻔﺮﺩﻱ‬
‫ﻭﺍﻟﺮﲰﻲ ﻓﺰﺍﺩ ﺫﻟﻚ ﰲ ﻋﺠﺰﻫﺎ ﻋﻦ ﺃﺩﺍﺀ ﺩﻭﺭﻫﺎ‪.‬‬
‫ﻛﻤﺎ ﺃﻥ ﺍﳌﻨﺎﻫﺞ ﺍﻟﺪﺭﺍﺳﻴﺔ ﺍﻟﱵ ‪‬ﺗ ﹶﻘﺪﻡ ﻓﻴﻬﺎ ﻗﺎﺋﻤﺔ ﻏﺎﻟﺒﺎ ﻋﻠﻰ ﺍﻟﺘﻘﻠﻴﺪ ﻭﺍﶈﺎﻛﺎﺓ‪ ،‬ﻭﲤﺜﻞ‬
‫ﰲ ﻣﻌﻈﻤﻬﺎ ﺛﻘﺎﻓﺔ ﺗﺮﺍﺛﻴﺔ ﳑﺎ ﺗﺮﻙ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺟﺪﺍﺩ ﻣﻦ ﺍﺟﺘﻬﺎﺩﺍﺕ ﻣﻦ ﺍﻟﻌﺴﲑ ﺟﺪﺍ ﺃﻥ ﺗﺆﺩﻱ ﺇﱃ‬
‫ﺇﳚﺎﺩ ﺍﻟﻌﻘﻠﻴﺔ ﺍﳌﺴﻠﻤﺔ ﺍﳌﻌﺎﺻﺮﺓ ﺍ‪‬ﺘﻬﺪﺓ‪ ،‬ﺍﻟﱵ ﻛﺎﻧﺖ ﻗﺎﺩﺭﺓ ﻋﻠﻰ ﺍﻻﺗـﺼﺎﻝ ﺑﻴﻨـﺎﺑﻴﻊ ﺍﳌﻌﺮﻓـﺔ‬
‫)‪. ( 2‬‬
‫ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺍﻹﻓﺎﺩﺓ ﻣﻨﻬﺎ ﳌﻌﺎﳉﺔ ﺍﻟﻮﺍﻗﻊ ﻭﺗﻘﻮﳝﻪ ‪‬ﺪﻱ ﺍﻟﺪﻳﻦ "‬
‫)‪ – (1‬ﺍﻟﻌﻠﻮﺍﱐ ﻃﻪ ﺟﺎﺑﺮ ‪ ،‬ﺇﺻﻼﺡ ﺍﻟﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ‪،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ ‪ ،‬ﺹ ‪.70‬‬
‫)‪ - ( 2‬ﻧﻔﺲ ﺍﳌﺮﺟﻊ ‪ ،‬ﺹ ‪.85‬‬
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‫ﲤﻬﻴـﺪ ﰲ ﻣﻨﻬـﺞ ﺍﻟﺒﺤـﺚ‬
‫ـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــ‬
‫ﻓﺎﻟﻘﻀﻴﺔ‪ :‬ﻫﻲ ﻗﻀﻴﺔ ﺍﳌﻨﻬﺞ ﻭﺇﺻﻼﺣﻪ‪ ،‬ﺫﻟﻚ ﺃﻥ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻛﺎﻧﺖ ﰲ ﻓﺘـﺮﺓ‬
‫ﻣﻦ ﺍﻟﻔﺘﺮﺍﺕ ﻣﺴﺎﻳﺮﺓ ﻟﻠﻌﺼﺮ ﻭ ﻣﻨﺴﺠﻤﺔ ﻣﻌﻪ‪ ،‬ﺣﻴﻨﻤﺎ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﻌﻠﻮﻡ ﲤﺘﻠﻚ ﹶﺃ ِﺯ ‪‬ﻣـ ﹶﺔ ﺍﳌﻨـﻬﺞ‬
‫ﻭﺗﺘﺤﻜﻢ ﰲ ﺇﻧﺘﺎﺟﻬﺎ ﲢﻜﻤﺎ ﻛﻠﻴﺎ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﻌﻠﻮﻡ ﺍﻷﺧﺮﻯ ﺍﻟﱵ ﺷﺎﻋﺖ ﻭﺍﻧﺘﺸﺮﺕ ﰲ ﺍﻟﻌﺼﻮﺭ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﺰﺍﻫﺮﺓ ‪":‬ﻭ ﻟﻘﺪ ﻛﺎﻥ ﺍﳌﺴﻠﻤﻮﻥ ﻫﻢ ﺍﻷﺳﺒﻖ ﺇﱃ ﻭﺿﻊ ﺍﳌﻨﺎﻫﺞ‪ ،‬ﻭﺗﻄﻮﻳﺮﻫﺎ‪ ،‬ﻭﲢﺪﻳﺪ‬
‫ﻃﺮﺍﺋﻖ ﺍﻟﺒﺤﺚ‪ ،‬ﻭﺍﻟﺘﻔﻜﲑ‪ ،‬ﻭ ﻭﺳﺎﺋﻞ ﺍﳌﻌﺮﻓﺔ ‪ ..‬ﻭﻻ ﺗﺰﺍﻝ ﺍﻷﺻﻮﻝ ﺍﳌﻨﻬﺠﻴﺔ ﺍﻟـﱵ ﺃﺳـﺴﻮﻫﺎ‪،‬‬
‫ﻭﺩ ‪‬ﻭﻧﻮﻫﺎ‪ ،‬ﺳﻮﺍﺀ ﺫﻟﻚ ﰲ ﳎﺎﻝ ﺍﻟﻌـﻠﻮﻡ ﺍﻟﻨﻘﻠﻴـﺔ ﺃﻭ ﺍﻟﻌﻘﻠﻴﺔ‪ ،‬ﺣﱴ ﺃﺭﺳﻮﺍ ﻣﻨﺎﻫﺞ ﻟﻜﻞ ﻋﻠﻢ ﻣﻦ‬
‫)‪. ( 1‬‬
‫ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺎﺋﻌﺔ ﰲ ﻋﺼﺮﻫﻢ ﻋﻠﻰ ﺣﺪﻩ "‬
‫ﻓﺘﺼﻤﻴﻢ ﻃﺮﺍﺋﻖ ﺍﻟﺒﺤﺚ‪ ،‬ﻭﺑﻨﺎﺀ ﺍﳌﻨﺎﻫﺞ ﻛﺎﻥ ﺍﻟﺴﻤﺔ ﺍﳌﻤﻴﺰﺓ ﻟﻠﺤـﻀﺎﺭﺓ ﺍﻟﻌﺮﺑﻴـﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﻛﺎﻥ ﻷﻫﻞ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﺑﺎﻉ ﻃﻮﻳﻞ ﰲ ﻫﺬﺍ ﺍ‪‬ﺎﻝ‪ ،‬ﻓﻜﻴﻒ ﻭﻗﻌﺖ ﺍﻟﻴﻮﻡ ﰲ ﻫﺬﺍ‬
‫ﺍﻟﻌﺠﺰ ﺍﻟﻔﻈﻴﻊ ؟‪ .‬ﺇﻧﻪ‪...":‬ﻣﻨﺬ ﺃﻥ ﺃﺣﻜﻢ ﺍﻟﻐﺮﺏ ﻗﺒﻀﺘﻪ ﻋﻠﻰ ﻣﻘﺎﻟﻴﺪ ﺍﻟﻌﺎﱂ ﻭﻣﻨﻪ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‬
‫ﰲ ﺃﻭﺍﺧﺮ ﺍﻟﻘﺮﻥ ﺍﳌﺎﺿﻲ ﱂ ﻳﺮ ﺍﻟﻨﺎﺱ ﻏﲑ ﺛﻘﺎﻓﺘﻪ‪ ،‬ﻓﺎﻋﺘﱪﺕ ﺍﶈﻮﺭ ﻭﺍﳌﻘﻴﺎﺱ ﻟﻜﻞ ﻓﻜﺮ ﻭﻣﻌﺮﻓـﺔ‪.‬‬
‫ﻭﻣﻊ ﺍﻟﻐﻠﺒﺔ ﺍﻟﱵ ﺣﻘﻘﻬﺎ ﺍﻟﻐﺮﺏ‪ ،‬ﺑﺪﺃ ﺍﻻﺟﺘﻴﺎﺡ ﻭﺍﻟﻐﺰﻭ ﺍﻟﺜﻘﺎﰲ‪ ،‬ﻭﺑـﺪﺃﺕ ﺍﳊـﺼﻮﻥ ﺍﻟﻔﻜﺮﻳـﺔ‬
‫ﻭﺍﻟﺜﻘﺎﻓﻴﺔ ﻟﻸﻣﻢ ﺍﻷﺧﺮﻯ ﺗﺘﻬﺎﻭﻯ ﺃﻣﺎﻣﻪ ‪ ..‬ﻭﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺃﻥ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪-‬ﲟﺠﻤﻮﻋﻬﺎ ‪-‬‬
‫ﱂ ﺗﺴﺘﺴﻠﻢ ﻟﻠﺜﻘﺎﻓﺔ ﺍﻟﻐﺎﺯﻳﺔ‪ ،‬ﻭﺍﻟﺘﺠﺄﺕ ﺇﱃ ﺗﺎﺭﳜﻬﺎ ﺍﻟﺜﻘﺎﰲ ﻭﺍﳊﻀﺎﺭﻱ ﲢﺘﻤﻲ ﺑﻪ ﻣﻦ ﺍﻻﻗـﺘﻼﻉ‪،‬‬
‫ﺇﻻ ﺃﻥ ﻫﺬﺍ ﺍﻻﻟﺘﺠﺎﺀ ﺇﱃ ﺍﳌﻮﺍﺭﻳﺚ ﻣﻊ ﺍﻟﻌﺠﺰ ﻋﻦ ﺍﻟﺘﻌﺎﻣﻞ ﺍﳌﻨﻬﺠﻲ ﻣﻌﻬﺎ ﻭﺇﻥ ﺣﺎﻝ ﺩﻭﻥ ﺫﻭﺑﺎﻥ‬
‫)‪. ( 2‬‬
‫ﺍﻷﻣﺔ ﺇﻻ ﺃﻧﻪ ﱂ ﳝﻜﻨﻬﺎ ﻣﻦ ﻋﻤﻠﻴﺔ ﺍﻟﻨﻬﻮﺽ ﻭﺍﻟﺒﻨﺎﺀ ﺍﳊﻀﺎﺭﻱ "‬
‫ﻳﻌﲎ ﺫﻟﻚ ﺃﻥ ﺍﻟﻘﺼﻮﺭ ﺍﳌﻨﻬﺠﻲ ﺍﻟﺬﻱ ﻭﻗﻌﺖ ﻓﻴﻪ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺣﺎﻝ ﺑﻴﻨﻬﺎ ﻭﺑﲔ‬
‫ﺗﺜﻤﲔ ﺗﺮﺍﺛﻬﺎ ﺍﻟﺜﻘﺎﰲ ‪ ،‬ﻭﺍﺳﺘﻠﻬﺎﻡ ﺍﳌﻔﻴﺪ ﻣﻨﻪ ﰲ ﻣﻮﺍﺟﻬﺔ ﻣﺘﻄﻠﺒﺎﺕ ﺍﻟﻌﺼﺮ‪ ،‬ﻭﻗﺪ ﺍﳒﺮ ﻋـﻦ ﻫـﺬﺍ‬
‫ﺍﻟﻘﺼﻮﺭ ﺍﳌﻨﻬﺠﻲ ﻣﻊ ﺇﳊﺎﺡ ﺍﳊﺎﺟﺔ ﺇﱃ ﻣﺴﺎﻳﺮﺓ ﺗﻄﻮﺭﺍﺕ ﺍﻟﻌﺼﺮ ‪ ،‬ﺇﱃ ﻇﻬﻮﺭ ﻧﺰﻭﻉ ﻭﺍﺿﺢ ﰲ‬
‫ﺗﻘﻠﻴﺪ ﺍﻟﻄﺮﻑ ﺍﻵﺧﺮ‪ ،‬ﻭﻇﻬﺮ ﺫﻟﻚ ﺟﻠﻴﺎ ﰲ ﺍ‪‬ﺎﻝ ﺍﻷﻛﺎﺩﳝﻲ ﺧﺼﻮﺻﺎ‪ ،‬ﻭﻛﺎﻥ ﺫﻟـﻚ ﺑـﺪﺍﻓﻊ‬
‫ﺗﺪﺍﺭﻙ ﺍﻟﻔﺎﺭﻕ ﺍﳊﻀﺎﺭﻱ‪ ،‬ﺇﻥ ﳓﻦ ﺃﺧﺬﻧﺎ ﲟﻨﺎﻫﺠﻬﻢ ﻭﺗﻘﺒﻠﻨﺎ ﻣﻌﺎﺭﻓﻬﻢ ﺩﻭﻥ ﲢﻔـﻆ‪ .‬ﻭﻫﻜـﺬﺍ‬
‫ﺍﺳﺘﺤﺎﻝ ﺍﻹﻃﺎﺭ ﺍﻷﻛﺎﺩﳝﻲ ﻫﻮ ﺑﺬﺍﺗﻪ ﺇﱃ ﻋﻘﺒﺔ ‪ ،‬ﺑﺪﻝ ﺃﻥ ﻳﻜﻮﻥ ﺇﻣﻜﺎﻧﻴﺔ ﺣﻞ ﻻﺳﺘﻌﺎﺩﺓ ﻗـﺪﺭﺗﻨﺎ‬
‫ﻋﻠﻰ ﺍﻹﺑﺪﺍﻉ ﺍﳌﻨﻬﺠﻲ‪.‬‬
‫)‪ - (1‬ﺍﻟﻌﻠﻮﺍﱐ ﻃﻪ ﺟﺎﺑﺮ ‪ ،‬ﺇﺻﻼﺡ ﺍﻟﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ ‪ ،‬ﺹ ‪. 91‬‬
‫)‪ - (2‬ﻧﻔﺲ ﺍﳌﺮﺟﻊ ‪ ،‬ﺹ ‪18،17‬‬
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‫ﲤﻬﻴـﺪ ﰲ ﻣﻨﻬـﺞ ﺍﻟﺒﺤـﺚ‬
‫ـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــ‬
‫ﺇﻧﻨﺎ ﲝﺎﺟﺔ ﻣﻠﺤﺔ ﺇﱃ ﺗﻨﺒﻴﻪ ﺍﳌﺆﺳﺴﺎﺕ ﺍﻷﻛﺎﺩﳝﻴﺔ ﺧﺎﺻﺔ ﰲ ﳎﺎﻝ ﺍﻟﻌﻠﻮﻡ ﺍﻟـﺸﺮﻋﻴﺔ‬
‫ﺇﱃ ﺿﺮﻭﺭﺓ ﺍﻟﺘﺤﺮﺭ ﺍﳌﻨﻬﺠﻲ‪ ،‬ﻭﲪﻞ ﺍﻟﺪﺍﺭﺳﲔ ﻋﻠﻰ ﺍﻟﺒﺤﺚ ﰲ ﻫﺬﺍ ﺍ‪‬ﺎﻝ ﻻﺳﺘﻌﺎﺩﺓ ﻗﺪﺭﺗﻨﺎ ﻋﻠﻰ‬
‫ﺍﺑﺘﻜﺎﺭ ﺍﳌﻨﺎﻫﺞ ﺍﻟﱵ ﺗﺘﻼﺀﻡ ﻣﻊ ﻃﺒﻴﻌﺔ ﺣﻀﺎﺭﺗﻨﺎ‪ ،‬ﻭﺍﻟﱵ ﲣﺘﻠﻒ ﲤﺎﻣﺎ ﻋﻦ ﺍﳊﻀﺎﺭﺓ ﺍﻟﻐﺮﺑﻴـﺔ ﻣـﻦ‬
‫ﺣﻴﺚ؛ ﺇﻥ ﻛﻼ ﻣﻨﻬﻤﺎ ﻗﺎﻣﺖ ﻋﻠﻰ ﺃﺳﺲ ﲣﺘﻠﻒ ﻋﻦ ﺍﻷﺧﺮﻯ؛ﻓﺎﳊﻀﺎﺭﺓ ﺍﻟﻐﺮﺑﻴﺔ ﻣﺜﻼ ﺗﺮﻯ ﺃﻥ ‪:‬‬
‫ﺍﳌﻌﺮﻓﺔ ﻛﻞ ﻣﻌﻠﻮﻡ ﺧﻀﻊ ﻟﻠﺤﺲ ﻭﺍﻟﺘﺠﺮﺑﺔ ‪ ،‬ﻭﻣﻦ ﰒ ﻓﻬﻲ ﺗﻠﺤﻖ ﻛﻞ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺎﷲ ﻭﺍﻷﻧﺒﻴـﺎﺀ‬
‫ﺑﺎﳋﺮﺍﻓﺔ ﻭﺍﻷﺳﺎﻃﲑ ﻭﻻ ﺗﺪﺭﺟﻪ ﰲ ﺍﻟﻌﻠﻢ ﺑﻴﻨﻤﺎ ﺗﺮﻯ ﺍﳊﻀﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺃﻥ ‪ :‬ﺍﳌﻌﺮﻓـﺔ ﻛـﻞ‬
‫ﻣﻌﻠﻮﻡ ﺩﻝ ﻋﻠﻴﻪ ﺍﻟﻮﺣﻲ ﻭﺍﳊﺲ ﻭﺍﻟﺘﺠﺮﺑﺔ ‪.‬‬
‫ﺇﻥ ﺍﻟﻀﺮﻭﺭﺓ ﺗﺪﻋﻮ ﺇﱃ ﺍﻟﻌﻤﻞ ﻋﻠﻰ ﺍﺳﺘﻘﻼﻟﻴﺔ ﺍﳌﻨﻬﺞ‪ ،‬ﻭﺫﻟﻚ ﻟﻴﺲ ﺑﺎﻷﻣﺮ ﺍﻟﻌـﺴﲑ‬
‫ﺧﺎﺻﺔ ﺣﲔ ﻳﺪﺭﻙ ﺃﻥ ﺍﳌﻨﺎﻫﺞ ﺍﻟﱵ ﻭﺿﻌﻬﺎ ﺍﻟﺴﻠﻒ ﻣﺎ ﺯﺍﻝ ﺍﻟﻜﺜﲑ ﻣﻨﻬﺎ ﺻﺎﳊﺎ ﻷﻥ‪ ..." :‬ﻫﺬﻩ‬
‫ﺍﳌﻨﺎﻫﺞ ﲤﻠﻚ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﺳﺘﺌﻨﺎﻑ ﺩﻭﺭﻫﺎ‪ ،‬ﻟﻮ ﺍﺳﺘﻘﺎﻡ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺍﻟﻄﺮﻳﻘﺔ‪ ،‬ﻭﺍﺳﺘﻄﺎﻋﻮﺍ ﺍﻟﺘﺰﻭﺩ‬
‫ﺑﺎﻟﺮﺅﻳﺔ ﻭﺍﻹﻓﺎﺩﺓ ﻣﻦ ﺍﻟﻌﻘﻠﻴﺔ ﺍﳌﻨﻬﺠﻴﺔ ﺩﻭﻥ ﺍﻻﺭﺗﺒﺎﻁ ﺑﺈﻧﺘﺎﺟﻬﺎ‪ ،‬ﺍﻟﺬﻱ ﺟـﺎﺀ ﲦـﺮﺓ ﻟﻌـﺼﺮﻫﻢ‬
‫)‪. (1‬‬
‫ﻭﻣﺸﻜﻼﺗﻪ‪" ..‬‬
‫ﻭﻫﺬﺍ ﺃﻣﺮ ﻻﻣﻨﺎﺹ ﻣﻨﻪ‪ ،‬ﻭﻻ ﳏﻴﺪ ﻋﻨﻪ‪ .‬ﺇﺫﺍ ﻣﺎ ﺃﺭﺍﺩﺕ ﻫﺬﻩ ﺍﳌﺆﺳﺴﺎﺕ ﺍﻷﻛﺎﺩﳝﻴﺔ‬
‫ﺃﻥ ﺗﺴﺘﻌﻴﺪ ﻗﺪﺭ‪‬ﺎ ﻋﻠﻰ ﺍﻹﺷﻌﺎﻉ ﺍﻟﻔﻜﺮﻱ ﻭﺗﺘﺤﻮﻝ ﻣﻦ ﺩﻭﺭ ﺍﻟﺘﻠﻘﻲ ﺇﱃ ﺩﻭﺭ ﺍﻟﻌﻄﺎﺀ ﺍﻟﻔﻜﺮﻱ ﰲ‬
‫ﳏﻴﻄﻬﺎ‪ ,‬ﻭﰲ ﺍﻟﻌﺎﱂ‪ .‬ﻓﺎﻟﺬﻱ ﻳﻌﻄﻲ ﻟﻠﻤﺆﺳﺴﺔ ﺍﻷﻛﺎﺩﳝﻴﺔ ﻗﻴﻤﺘﻬﺎ ﻟﻴﺲ ﻣﺎ ﺗﻨﺘﺠـﻪ‪ ،‬ﻭﺇﳕـﺎ ﻫـﻮ‬
‫ﺃﺳﻠﻮﺏ ﺍﻹﻧﺘﺎﺝ ﰲ ﺣﺪ ﺫﺍﺗﻪ ﻭﻣﺎ ﺗﺘﻤﻴﺰ ﺑﻪ ﻣﻦ ﺟﺪﺓ ﻭﺩﻗﺔ ﻭﺿﺒﻂ‪,‬ﻭ ﻫﻮ ﺍﻟﺬﻱ ﻳﻌﻄﻲ ﻹﻧﺘﺎﺟﻬﺎ‬
‫ﻗﻴﻤﺔ ﺗﻔﺮﺿﻬﺎ ﻋﻠﻰ ﺍﶈﻴﻂ‪ ،‬ﺍﻟﺬﻱ ﺗﻌﻴﺶ ﻓﻴﻪ ﻷﻥ ﺇﺗﺒﺎﻉ ‪ ...":‬ﺍﳌﻨﻬﺞ ﺿﺮﻭﺭﺓ ﰲ ﻛـﻞ ﺷـﻲﺀ‬
‫ﻟﻠﺘﻔﻜﲑ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﺍﻹﻧﺘﺎﺝ ﺍﳌﻌﺮﰲ ﺍﻟﺴﻠﻴﻢ‪ ،‬ﻓﺈﻥ ﺫﻟﻚ ﻳﺘﺄﻛﺪ ﺃﻛﺜﺮ ﰲ ﺍﻹﻃﺎﺭ ﺍﻷﻛﺎﺩﳝﻲ ﻓﻬـﻮ‬
‫ﺿﺮﻭﺭﺓ ﻻ ﻣﺮﺍﺀ ﻓﻴﻬﺎ‪ ... .‬ﻹﻋـﺪﺍﺩ ﺍﻟﻌﺎِﻟﻢ ﺍﳌﺴﻠﻢ ﻭﺍﳌﺜﻘـﻒ ﺍﳌـﺴﻠﻢ ‪ ،‬ﻭﺇﺻـﻼﺡ ﺍﻟﻔﻜـﺮ‬
‫)‪(2‬‬
‫ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﺑﻨﺎﺀ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ )ﻋﻠـﻮﻡ ﺍﻷﻣﺔ(‪ ،‬ﻭﲢﻘﻴﻖ ﺇﺳﻼﻣﻴﺔ ﺍﳌﻌﺮﻓﺔ"‪.‬‬
‫ﻭﻻ ﺑﺪ ﻟﻠﻤﺆﺳﺴﺎﺕ ﺍﻷﻛﺎﺩﳝﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺃﻥ ﺗﻨﻔﺘﺢ ﻋﻠﻰ ﳐﺘﻠﻒ ﺍﻟﻌﻠﻮﻡ ‪ ،‬ﻭﺗﻠـﻚ‬
‫ﺿﺮﻭﺭﺓ ﺃﻛﻴﺪﺓ ﺣﱴ ﻳﺘﺴﲎ ﻟﺪﺍﺭﺱ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﺃﻥ ﻳﻔﻴﺪ ﻣﻨﻬﺎ ﻣﻨﻬﺠﺎ ﻭﻣﻌﺮﻓﺔ ﻭﻳﺴﺘﻌﲔ ﺑﺬﻟﻚ‬
‫ﻋﻠﻰ ﲢﺪﻳﺎﺕ ﺍﻟﻮﺍﻗﻊ‪ ،‬ﻭﻳﻌﺮﻑ ﻛﻴﻒ ﻳﱰﻝ ﺍﳊﻜﻢ ﺍﻟﺸﺮﻋﻲ ﻋﻠﻴﻪ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﺃﻛﺪ ﻋﻠﻴﻪ ﺍﻟﻜﺜﲑ ﻣﻦ‬
‫)‪ - (1‬ﺍﻟﻌﻠﻮﺍﱐ ﻃﻪ ﺟﺎﺑﺮ ‪ ،‬ﺇﺻﻼﺡ ﺍﻟﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ‪،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ ‪ ،‬ﺹ ‪.85‬‬
‫)‪ - (2‬ﻧﻔﺲ ﺍﳌﺮﺟﻊ‪ ،‬ﺹ‪.92، 91‬‬
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‫ﲤﻬﻴـﺪ ﰲ ﻣﻨﻬـﺞ ﺍﻟﺒﺤـﺚ‬
‫ـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــ‬
‫ﺍﳋﱪﺍﺀ ﰲ ﻫﺬﺍ ﺍ‪‬ﺎﻝ‪ ،‬ﺇﺫ ﺭﺃﻭﺍ ﺃﻧﻪ‪ ..." :‬ﻻ ﺑﺪ ﺃﻳﻀﺎ ﺃﻥ ﻳﺪﺭﻙ ﺍﳌﺘﺨﺼﺼﻮﻥ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ‬
‫ﺃﻥ ﺗﻠﻚ ﺍﻟﻌﻠﻮﻡ ﻗﺪ ﺗﻜﻮﻥ ﺃﺩﺍﺓ ﻓﻨﻴﺔ ﳌﻌﺮﻓﺔ ﺍﳊﻜﻢ ﺍﻟﺸﺮﻋﻲ )ﺍﳌﺮﺍﺩ ﺍﻹﳍﻲ(‪ ،‬ﻟﻜﻨﻬﺎ ﻗﻄﻌـﺎ ﻏـﲑ‬
‫ﻛﺎﻓﻴﺔ ﻟﺘﱰﻳﻞ ﺍﳊﻜﻢ ﻋﻠﻰ ﺍﻟﻮﺍﻗﻊ ﺍﻟﺒﺸﺮﻱ ﺍﻟﺬﻱ ﻳﻘﺘﻀﻲ ﺇﺩﺭﺍﻙ ﻫﺬﺍ ﺍﻟﻮﺍﻗﻊ ﻣﻦ ﺧـﻼﻝ ﺃﺩﻭﺍﺕ‬
‫ﺧﺎﺻﺔ ﻟﻠﺘﺤﻠﻴﻞ ﻭﺍﻟﺪﺭﺍﺳﺔ‪ ،‬ﻭﻣﻌﺮﻓﺔ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻟﱵ ﺷﻜﻠﺘﻪ ﻭﺃﺛﺮﺕ ﻓﻴﻪ ﻟـﺬﺍ ﻓﻤﻌﺮﻓـﺔ‬
‫ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺿﺮﻭﺭﺓ ﺷﺮﻋﻴﺔ ﻭﻓﻜﺮﻳﺔ ﻻ ﺗﻘﻞ ﺃﳘﻴﺔ ﻋﻦ ﺍﻛﺘﺴﺎﺏ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻨﻘﻠﻴﺔ ﺃﻭ ﺍﻟﺸﺮﻋﻴﺔ‬
‫)‪(1‬‬
‫ﺣﱴ ﻻ ﻳﺼﺒﺢ ﺍﻟﻔﻘﻪ ﻭﺍﻟﻔﻜﺮ ﺍﻹﺳﻼﻣﻴﺎﻥ ﺧﺎﺭﺝ ﺇﻃﺎﺭ ﺍﳊﻴﺎﺓ "‪.‬‬
‫ﺍﻧﻄﻼﻗﺎ ﻣﻦ ﺃﻧﻪ "‪...‬ﻟﻴﺴﺖ ﺍﳌﻨﺎﻫﺞ ﻭﺍﻟﻨﻈﺮﻳﺎﺕ ﺇﻻ ﻭﺟﻬﺎﺕ ﻧﻈﺮ ﺍﺟﺘﻬﺎﺩﻳﺔ ﻓﻴﻬـﺎ‬
‫)‪(2‬‬
‫ﺍﻟﺼﻮﺍﺏ ﻭﳏﺘﻤﻞ ﻓﻴﻬﺎ ﺍﳋﻄﺄ‪ ،‬ﻭﺃﻥ ﺍﻟﺘﺠﺪﺩ ﰲ ﺣﺮﻛﺔ ﺍﻟﺘﻨﻈﲑ ﻇﺎﻫﺮﺓ ﻃﺒﻴﻌﻴﺔ ﻭﺻﺤﻴﺔ‪"...‬‬
‫‪ .‬ﻭﺧﺎﺻﺔ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ‪ ,‬ﻭﻫﺬﺍ ﺻﺤﻴﺢ ﺇﱃ ﺣﺪ ﺑﻌﻴﺪ ﺣﻴﺚ ﳒـﺪ ﺃﻥ ‪ ..." :‬ﲢﻘﻴـﻖ‬
‫ﺍﻟﺘﻨﻈﲑ ﺍﻟﺸﻤﻮﱄ ﻭﺍﻟﺘﻄﻮﺭ ﺍﳌﻄﻠﻮﺏ ﻟﺘﺤﻘﻴﻖ ﺍﻟﺘﻨﻈﲑ ﻭﺍﻟﺸﻤﻮﻟﻴﺔ ﻟﻀﻮﺍﺑﻂ ﺍﳌﻨﻬﺠﻴﺔ ﻟﻠﺨﻼﻓـﺎﺕ‬
‫)‪(3‬‬
‫ﺍﻟﻔﻜﺮﻳﺔ "‪.‬‬
‫ﺃﺟﻞ ! ﺣﻘﺎ ﻭﺻﺪﻗﺎ ﻭﻗﻄﻌﺎ ﻭﻳﻘﻴﻨﺎ ﺃﻥ ﺍﻟﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ ﺍﳌﺒﺪﻉ ﺍﻟﺬﻱ ﻳـﻀﻊ ﻗﻮﺍﻋـﺪ‬
‫ﻭﺃﺳﺴﺎ ﻣﻨﻬﺠﻴﺔ‪ ... " :‬ﻫﻮ ﺍﻟﺬﻱ ﻳﺸﻜﻞ ﻟﻸﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﻔﻜﺮ ﺍﻷﺳﺎﺳﻲ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭ ﳌﺎ ﻛﺎﻥ ﻫﻮ‬
‫ﺍﻟﺬﻱ ﳝﺜﻞ ﺭﻭﺡ ﺍﻷﻣﺔ‪ ،‬ﻭﻳﺼﻮﻍ ﻭﺟﺪﺍ‪‬ﺎ‪ ,‬ﻭﻳﺴﺘﺠﻴﺶ ﺿﻤﲑﻫﺎ‪ ,‬ﻭﻳﻮﻗﻆ ﻓﻴﻬﺎ ﺍﻟﻄﺎﻗﺔ ﺍﶈﺮﻛﺔ ﺍﻟﻘﺎﺩﺭﺓ‬
‫ﻋﻠﻰ ﺍﻹﺑﺪﺍﻉ ﻭﺍﻟﺘﺼﺪﻱ ﻭﺍﳌﻘﺎﻭﻣﺔ ﻭﺍﻟﻌﻄﺎﺀ ﻓﺈﻥ ﺍﻟﻔﻜﺮ ﺍﻟﺼﺤﻴﺢ ﻫﻮ ﺑﺎﻟﻀﺮﻭﺭﺓ "ﺍﻟﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ" "‪.‬‬
‫) ‪(4‬‬
‫ﻓﻼﺑﺪ ﳍﺬﻩ ﺍﳌﺆﺳﺴﺎﺕ ﺍﻷﻛﺎﺩﳝﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺃﻥ ﺗﻌﻴﺪ ﺍﻟﻨﻈﺮ ﰲ ﳏﺘﻮﻳﺎﺕ ﻣﻨﺎﻫﺠﻬﺎ‬
‫ﺍﻟﺪﺭﺍﺳﻴﺔ‪ ،‬ﻭﺗﻔﺴﺢ ﺍ‪‬ﺎﻝ ﻓﻴﻬﺎ ﻻﺳﺘﻴﻌﺎﺏ ﻣﻌﺎﺭﻑ ﻋﺼﺮﻳﺔ‪ ،‬ﻭﺃﻥ ﺗﺘـﺒﲎ ﻃﺮﺍﺋـﻖ ﺟﺪﻳـﺪﺓ ﰲ‬
‫ﺍﻟﺘﺪﺭﻳﺲ ﻭﺍﻟﺒﺤﺚ‪ ،‬ﻭﲢﺮﺭ ﺍﻟﻄﻠﺒﺔ ﻭﺍﻟﺪﺍﺭﺳﲔ ﻣﻦ ﺍﺟﺘﺮﺍﺭ ﺍﳌﺎﺿﻲ ﻭﺗﻘﻠﻴﺪﻩ‪ ،‬ﻣﻨﻬﺠﺎ ﻭﻓﻜﺮﺍ ﺣـﱴ‬
‫ﻳﻨﺸﺄ ﺟﻴﻞ ﻳﺘﺤﻤﻞ ﻣﺴﺆﻭﻟﻴﺘﻪ ﺍﻟﻔﻜﺮﻳﺔ‪ ،‬ﻭﻳﺒﺎﺩﺭ ﺑﺎﻹﺑﺪﺍﻉ ﺑﺪﻻ ﻣﻦ ﺃﻥ ﻳﻜﺘﻔﻲ ﺑﺎﻟﺘﻘﻠﻴﺪ ﻭﺍﻹﺗﺒﺎﻉ‪،‬‬
‫)‪ - (1‬ﺍﻟﻌﻠﻮﺍﱐ ﻃﻪ ﺟﺎﺑﺮ ‪ ،‬ﺇﺻﻼﺡ ﺍﻟﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ‪،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ ‪ ،‬ﺹ ‪.67‬‬
‫)‪ – (2‬ﺳﺎﺳﻲ ﻋﻤﺎﺭ‪ ,‬ﺍﻟﻠﺴﺎﻥ ﺍﻟﻌﺮﰊ ﻭﻗﻀﺎﻳﺎ ﺍﻟﻌﺼﺮ‪ ,‬ﺩﺍﺭ ﺍﳌﻌﺎﺭﻑ ﻟﻼﻧﺘﺎﺝ ﻭ ﺍﻟﺘﻮﺯﻳﻊ‪ ,‬ﺑﻮﻓﺎﺭﻳﻚ ﺍﻟﺒﻠﻴﺪﺓ ﺍﳉﺰﺍﺋﺮ‪ ،‬ﺩﻁ‪ ,2001 ،‬ﺹ ‪.30‬‬
‫)‪ - (3‬ﺍﳌﻌﻬﺪ ﺍﻟﻌﺎﳌﻲ ﻟﻠﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ‪ ,‬ﺍﻟﻮﺟﻴﺰ ﰲ ﺇﺳﻼﻣﻴﺔ ﺍﳌﻌﺮﻓﺔ‪ ,‬ﺩﺍﺭ ﺍﻟﻀﻴﺎﺀ ﻗﺴﻨﻄﻴﻨﺔ‪ ,‬ﻭﻗﺼﺮ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺒﻠﻴﺪﺓ‪ ,‬ﺍﳉﺰﺍﺋﺮ ‪،‬ﻁ‪1408 ، 1‬ﻫـ‪-‬‬
‫‪1987‬ﻡ ‪ ,‬ﺹ ‪.113‬‬
‫)‪ – (4‬ﺍﻟﻌﻠﻮﺍﱐ ﻃﻪ ﺟﺎﺑﺮ‪ ,‬ﻛﻠﻤﺔ ﺗﺼﺪﻳﺮ ﻟﻜﺘﺎﺏ )ﺃﺯﻣﺔ ﺍﻟﻌﻘﻞ ﺍﳌﺴﻠﻢ(‪,‬ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺃﲪﺪ ﺃﺑﻮ ﺳﻠﻴﻤﺎﻥ‪ ,‬ﺩﺍﺭ ﺍﳍﺪﻯ‪ ,‬ﻋﲔ ﻣﻠﻴﻠﺔ ﺍﳉﺰﺋﺮ‪ ,‬ﻁ‪، ،2‬‬
‫‪1413‬ﻫـ‪1992-‬ﻡ‪ ,‬ﺹ ‪.6‬‬
‫‪14‬‬
‫ﲤﻬﻴـﺪ ﰲ ﻣﻨﻬـﺞ ﺍﻟﺒﺤـﺚ‬
‫ـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــ‬
‫ﻭﺫﻟﻚ ﺿﺮﻭﺭﻱ ﺇﱃ ﺣﺪ ﺑﻌﻴﺪ‪ ،‬ﺑﻞ ﻋﻠﻴﻪ ﻳﺘﻮﻗﻒ ﻣﺼﲑ ﺍﳊﻀﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ ﻓﺄﻋﺪﺍﺅﻫﺎ‪-‬‬
‫ﻗﺪ ﲢﻮﻟﻮﺍ ﻣﻦ ﻣﻬﺎﲨﺘﻬﺎ ﻣﻦ ﺍﳋﺎﺭﺝ ﺇﱃ ﻣﻬﺎﲨﺘﻬﺎ ﻣﻦ ﺍﻟﺪﺍﺧﻞ ‪.‬‬
‫ﻭﺃﺩﺭﻛﻨﺎ ﺃﻥ ﻏﺮﺿﻬﻢ ﳜﺘﻠﻒ ﻋﻤﺎ ﻳﻘﺼﺪﻩ ﺍﻹﺳﻼﻡ ‪ ،‬ﻭﰲ ﺇﻃﺎﺭ ﺍﳊـﺪﻳﺚ ﻋـﻦ‬
‫ﺍﻻﺟﺘﻬﺎﺩ ﻳﺼﻌﺐ ﺃﻥ ﻳﻜﻮﻥ ﲢﺮﺝ ﻭﻟﻮﺝ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﰲ ﻋﺼﺮﻧﺎ ﻳﺮﺟﻊ ﺇﱃ ﻋﺪﻡ ﺍﺳﺘﻜﻤﺎﻝ ﺃﻫﻞ‬
‫ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻟﻠﻮﺳﺎﺋﻞ ﻭﺍﻷﺩﻭﺍﺕ ﺍﳌﺴﺎﻋﺪﺓ ﻑ "‪...‬ﻭﺍﻻﺟﺘﻬﺎﺩ ﺃﻣﺮ ﻗﺪ ﻳﻨﺎﺩﻱ ﺑﻌﻀﻬﻢ ﺑـﻪ‪،‬‬
‫ﻟﻜﻨﻪ ﻻ ﻳﻄﺒﻘﻪ‪ ،‬ﺃﻭ ﻻ ﳚﺮﺅ ﻋﻠﻴﻪ‪ ،‬ﺃﻭ ﻻ ﳝﻠﻚ ﺃﺩﻭﺍﺗﻪ ‪ ..‬ﻟﺬﻟﻚ ﻳﺮﻯ ﰲ ﺍﻟﺘﻘﻠﻴﺪ ﺭﺍﺣﺔ ﻭ ‪‬ﺩﻋـﺔ‪،‬‬
‫ﻭﰲ ﺍﻻﺟﺘﻬﺎﺩ ﻣﺴﺆﻭﻟﻴﺔ ﻭ ﻧﺼﺒﺎ‪ ،‬ﻭﺗﻌﺮﺿﺎ ﳌﺸﺎﻕ ﻭﳐﺎﻃﺮ" )‪. (1‬‬
‫ﺇﻥ ﺍﻻﺟﺘﻬﺎﺩ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﺘﺤﻘﻖ ﺃﻭ ﻳﻨﻄﻠﻖ ﺇﻻ ﺑﺘﻮﻓﺮ ﻭﺳﺎﺋﻠﻪ ﻭﺃﺩﻭﺍﺗﻪ ‪ ،‬ﻭﻣﻦ ﺃﻫﻢ‬
‫ﻫﺬﻩ ﺍﻟﻮﺳﺎﺋﻞ ﻭﺍﻷﺩﻭﺍﺕ ﺃﺻﺎﻟﺔ ﺍﳌﻨﻬﺞ ﺍﻟﻔﻜﺮﻱ‪ ،‬ﻭﺗﻔﺘﺢ ﺍ‪‬ﺘﻬﺪ ﻋﻠﻰ ﻣﻌﺎﺭﻑ ﻋﺼﺮﻩ‪ ،‬ﲟﺎ ﳚﻌﻞ‬
‫ﻧﻈﺮﺗﻪ ﻟﻠﻘﻀﻴﺔ ﻧﻈﺮﺓ ﺷﺎﻣﻠﺔ ﻭﻣﺴﺘﻮﻋﺒﺔ ﻭﺩﻗﻴﻘﺔ‪ ،‬ﻭﻫﻮ ﻣﺎ ﳚﺐ ﺃﻥ ﺗﻌﻤﻞ ﺑﻪ ﺍﳌﺆﺳﺴﺎﺕ ﺍﻷﻛﺎﺩﳝﻴﺔ‬
‫ﰲ ﻋﺎﳌﻨﺎ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻟﻘﺪ ﺗﻄﻮﺭﺕ ﻋﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻉ ﻭﺍﻻﻗﺘﺼﺎﺩ ﻭﺍﻟﺘﺎﺭﻳﺦ ﻭﻇﻬﺮﺕ ﺃﻧـﻮﺍﻉ ﻣـﻦ‬
‫ﺍﳌﻨﺎﻫﺞ ﺍﻟﱵ ﳝﻜﻦ ﺃﻥ ﻳﺘﻌﻠﻤﻬﺎ ﻃﻼﺏ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻭﺃﻥ ﻳﺴﺘﻔﻴـﺪﻭﺍ ﻣـﻦ ﺗﻮﻇﻴﻔﻬـﺎ ﺃﳝـﺎ‬
‫ﺍﺳﺘﻔﺎﺩﺓ‪ ،‬ﻣﺜﻞ ﺍﳌﻨﻬﺞ ﺍﻹﺣﺼﺎﺋﻲ ﺍﻟﺬﻱ ﻇﻬﺮ ﺃﺛﺮﻩ ﻭﺍﺿﺤﺎ ﰲ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ‪ ،‬ﻭﺍﻟﻨﻔﺴﻴﺔ‪،‬‬
‫ﻭﺍﻻﻗﺘﺼﺎﺩﻳﺔ‪ ،‬ﻭﺍﻟﻌﻠﻮﻡ ﺍﻟﻠﻐﻮﻳﺔ ﺍﻟﱵ ﳍﺎ ﺍﺭﺗﺒﺎﻁ ﻭﺛﻴﻖ ﺑﺎﻟﻌﻠﻮﻡ ﺍﻟﻨﻘﻠﻴﺔ ﰲ ﺣﻀﺎﺭﺗﻨﺎ ﺍﻹﺳﻼﻣﻴﺔ ‪ ،‬ﻗﺪ‬
‫ﺗﻄﻮﺭﺕ ﺇﱃ ﺣﺪ ﺑﻌﻴﺪ ﻭﻇﻬﺮﺕ ﳍﺎ ﻣﻨﺎﻫﺞ ﻗﺪ ﺗﻔﻴﺪ ﺇﱃ ﺣﺪ ﻛﺒﲑ ﰲ ﺗﻌﻤﻖ ﺍﻟﻨﺺ ﺍﻟﻘـﺮﺁﱐ ﺃﻭ‬
‫ﺍﻟﻨﺒﻮﻱ‪ ،‬ﻓﺎﻷﺳﺘﺎﺫ ﺍﻟﺪﻛﺘﻮﺭ‪:‬ﻋﻤﺎﺭ ﺳﺎﺳﻲ ﻣﺜﻼ ‪ ،‬ﻗﺪ ﺍﺳﺘﻄﺎﻉ ﺑﻔﻀﻞ ﻣﺰﺍﻭﺟﺘﻪ ﺑﲔ ﺍﳌﻨﻬﺞ ﺍﻟﻠﻐﻮﻱ‬
‫ﺍﻟﻮﻇﻴﻔﻲ‪ ،‬ﻭﺍﳌﻨﻬﺞ ﺍﻟﺘﺤﻠﻴﻠﻲ ﺃﻥ ﻳﻜﺸﻒ‪:‬ﻋﻦ ﻭﺟﻪ ﺟﺪﻳﺪ ﰲ ﺇﻋﺠﺎﺯ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜـﺮﱘ ‪ ،‬ﻭﻫـﻮ‬
‫ﺍﻹﻋﺠﺎﺯ ﺍﻟﺒﻴﺎﱐ ﰲ ﺁﻳﺎﺕ ﺍﻷﺣﻜﺎﻡ … ﺣﻴﺚ ﺃﻇﻬﺮ "‪ ...‬ﻧﻮﻋﲔ ﻣﻦ )ﺍﻹﻋﺠـﺎﺯ ﺍﻟﺒﻴـﺎﱐ ﰲ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ( ‪:‬‬
‫ﺍﻷﻭﻝ – ﺍﻹﻋﺠﺎﺯ ﺍﻟﺒﻴﺎﱐ ﺑﺎﳌﻔﻬﻮﻡ ﺍﻻﺻﻄﻼﺣﻲ )ﺍﻟﺒﻼﻏﻲ( ﺍﳌﻌﺮﻭﻑ‪.‬‬
‫ﻭﺍﻟﺜﺎﱐ – ﺍﻹﻋﺠﺎﺯ ﺍﻟﺒﻴﺎﱐ ﺍﻟﺘﻔﺼﻴﻠﻲ ﺑﺎﳌﻔﻬﻮﻡ ﺍﻟﻠﻐﻮﻱ ﺍﻷﺻﻠﻲ ﻟﻜﻠﻤﺔ )ﺑﻴﺎﻥ( ﻭﻫﻮ ﺍﻟﻮﺿـﻮﺡ‬
‫ﺍﻟﺪﻗﻴﻖ ﻭﺍﻟﺘﻔﺼﻴﻞ ﺍﻟﺸﺎﻣﻞ ﻭﺍﻟﻜﺸﻒ ﺍﳉﻠﻲ ﻟﻠﺸﻲﺀ"‬
‫)‪ –(1‬ﺍﻟﻌﻠﻮﺍﱐ ﻃﻪ ﺟﺎﺑﺮ ‪ ,‬ﺇﺻﻼﺡ ﺍﻟﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ ‪ ,‬ﺹ‪.67‬‬
‫‪15‬‬
‫)‪. (2‬‬
‫ﲤﻬﻴـﺪ ﰲ ﻣﻨﻬـﺞ ﺍﻟﺒﺤـﺚ‬
‫ـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــ‬
‫ﻭ " ﻳﺮﺗﺒﻂ ﻣﻔﻬﻮﻡ ﺍﻹﻋﺠﺎﺯ ﺍﻟﺒﻴﺎﱐ ﺍﻟﺘﻔﺼﻴﻠﻲ ﺍﺭﺗﺒﺎﻃﺎ ﻣﺒﺎﺷﺮﺍ ﻭ ﻭﺛﻴﻘـﺎ ﺑﺂﻳـﺎﺕ‬
‫ﺍﻷﺣﻜﺎﻡ ﺍﻟﱵ ﻳﻘﺼﺪ ﻣﻨﻬﺎ ﺗﻮﺻﻴﻞ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﰲ ﻟﺒﺎﺱ ﻭﺍﺿﺢ ﻭﺟﻠﻲ ﰲ ﺩﻻﻟﺘﻪ ﻭﻣﻔﺼﻞ‬
‫ﰲ ﻋﺒﺎﺭﺍﺗﻪ ﲝﻴﺚ ﻻ ﺧﻠﻞ ﻭﻻ ﻧﻘﺼﺎﻥ ﻭﻻ ﺗﺄﻭﻳﻞ ﻓﻴﻬﺎ ﻋﱪ ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ‪ .‬ﻭﻫـﺬﻩ ﺍﻟـﺼﻴﺎﻏﺔ‬
‫ﺍﻟﺘﻔﺼﻴﻠﻴﺔ ﺍﶈﻜﻤﺔ ﰲ ﺁﻳﺎﺕ ﺍﻷﺣﻜﺎﻡ ﺍﳋﺎﻟﻴﺔ ﻣﻦ ﺍﻟﺼﻮﺭ ﺍﻟﺒﻴﺎﻧﻴﺔ ﺍﻟﺒﻼﻏﻴﺔ‪ ،‬ﻻ ﻳﻘﺼﺪ ﰲ ﺧﻄﺎ‪‬ـﺎ‬
‫ﺍﻟﻔﺌﺔ ﺍﳋﺎﺻﺔ ﺍﻟﻌﺎﺭﻓﺔ ﻣﻦ ﺍﻟﻨﺎﺱ ﺩﻭﻥ ﻏﲑﻫﺎ‪- ،‬ﺇﳕﺎ ﻫﻲ ﻟﻠﻨﺎﺱ ﻛﺎﻓﺔ ‪ -‬ﺍﳋﺎﺻﺔ ﻣﻨﻬﻢ ﻭﺍﻟﻌﺎﻣﺔ‪.‬‬
‫ﻭﺍﻷﺣﻜﺎﻡ ﻫﻲ ﻗﻮﺍﻧﲔ ﻭﻗﻮﺍﻋﺪ ﻋﻤﻠﻴﺔ ﲢﺪﺩ ﺍﻟﻌﻼﻗﺎﺕ ﺑﲔ ﺍﻟﻨﺎﺱ ﻛﻤﺎ ﺃ‪‬ﺎ ﺗـﻀﺒﻂ‬
‫ﻧﻈﺎﻡ ﺍﳊﻴﺎﺓ ﺑﻴﻨﻬﻢ ﰲ ﻛﺎﻓﺔ ﺍ‪‬ﺎﻻﺕ‪ ،‬ﻭﳍﺬﺍ ﻛﺎﻥ ﺍﻟﻮﺍﺟﺐ ﺃﻥ ﺗﺘﻮﺣﺪ ﺍﻷﻓﻬﺎﻡ ﻓﻼ ﺍﺧـﺘﻼﻑ ﻭﻻ‬
‫)‪. (1‬‬
‫ﺗﺄﻭﻳﻞ ﻷﻥ ﺍﳊﻜﻢ ﻳﺸﻤﻞ ﺍﳉﻤﻴﻊ‪" .‬‬
‫" ﺍﻵﻳﺎﺕ ﺍﳌﺘﺸﺎ‪‬ﺎﺕ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﲝﻜﻢ ﴰﻮﳍﺎ ﻋﻠﻰ ﺃﻛﺜﺮ ﻣﻦ ﻣﻌﲎ ﻭﻋﻠـﻰ‬
‫ﺃﻛﺜﺮ ﻣﻦ ﺻﻮﺭﺓ ﺑﻴﺎﻧﻴﺔ ﻳﺘﻌﻠﻖ ‪‬ﺎ ﺍﻹﻋﺠﺎﺯ ﺍﻟﺒﻴﺎﱐ )ﺍﻟﺒﻼﻏﻲ( … ﻭﲢﺘﺎﺝ ﺇﱃ ﺗﺄﻭﻳﻠﻬﺎ ﺑﺎﺳـﺘﻤﺮﺍﺭ‬
‫ﻣﻦ ﻗﺒـﻞ ﺍﻟﺮﺍﺳﺨﲔ ﰲ ﺍﻟﻌﻠﻢ ﻟﻜﺸﻒ ﻣﻌﺎﻧﻴﻬﺎ ﺍﻟﱵ ﺗﺜﺒﺖ ﺻﻼﺣﻴﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻟﻜﻞ ﺯﻣـﺎﻥ‬
‫ﻲ ٍﺀ "‬
‫ﺏ ِﻣ ‪‬ﻦ ‪‬ﺷ ‪‬‬
‫ﻭﻣﻜﺎﻥ … " )‪ .(2‬ﺑﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ '' :‬ﻣ‪‬ﺎ ﹶﻓ ‪‬ﺮ ﹾﻃﻨ‪‬ﺎ ﻓِﻲ ﺍﹾﻟ ِﻜﺘ‪‬ﺎ ِ‬
‫‪3‬‬
‫ﻭﺇﺫﺍ ﺩﻗﻘﻨﺎ ﺍﻟﻨﻈﺮ ﰲ ﻫﺬﺍ ﺍﻟﻜﺸﻒ ﺍﻟﺬﻱ ﺗﻮﺻﻞ ﺇﻟﻴﻪ ﺍﻷﺳﺘﺎﺫ ﺍﻟﺪﻛﺘﻮﺭ‪ :‬ﻋﻤـﺎﺭ‬
‫ﺳﺎﺳﻲ ﻓﺈﻧﻪ ﻭﺇﻥ ﻛﺎﻥ ﻧﺘﻴﺠﺔ ﲝﺚ ﻟﻐﻮﻱ ﺇﻻ ﺃﻥ ﻟﻪ ﺗﺄﺛﲑﺍ ﻣﺒﺎﺷﺮﺍ ﻋﻠﻰ ﻗﻀﺎﻳﺎ ﻓﻠﺴﻔﻴﺔ ﻋﻠﻰ ﺳﺎﺣﺔ‬
‫ﺍﻟﻔﻜﺮ ﺍﻟﺪﻳﲏ ﺣﻴﺚ ﺃﻧﻪ ﻳﺴﻬﻢ ﰲ ﺣﻞ ﺍﳋﻼﻑ ﺍﳌﺴﺘﺤﻜﻢ ﺑﲔ ﺃﻫﻞ ﺍﻟﻨﺺ‪ ،‬ﻭﺃﻫﻞ ﺍﻟﺘﺄﻭﻳﻞ ﻣـﻦ‬
‫ﺣﻴﺚ ﺃﻧﻪ ﳛﺪﺩ ﻟﻜﻞ ﳎﺎﻟﻪ ﺍﻟﺬﻱ ﻳﺘﺤﺮﻙ ﻓﻴﻪ‪ ،‬ﻭﻫﻮ ﻣﻦ ﻧﺎﺣﻴﺔ ﺃﺧﺮﻯ ﻳﻠﻔﺖ ﺍﻧﺘﺒﺎﻩ ﺩﺍﺭﺳﻲ ﺍﻟﻌﻠﻮﻡ‬
‫ﺍﻟﺸﺮﻋﻴﺔ ﺇﱃ ﻣﺎ ﻳﺴﺘﻌﻴﻨﻮﻥ ﺑﻪ ﰲ ﺍﻟﺘﻤﻴﻴﺰ ﺑﲔ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﳌﺘﻀﻤﻨﺔ ﻟﻸﺣﻜﺎﻡ ﻭﺗﻠﻚ ﺍﻟـﱵ‬
‫ﲣﻠﻮ ﻣﻨﻬﺎ‪ ،‬ﻣﻦ ﺣﻴﺚ ﺃﻥ ﺍﻟﻨﺼﻮﺹ ﺍﳌﺘﻀﻤﻨﺔ ﻟﻸﺣﻜﺎﻡ ﺗﺄﰐ ﳎﺮﺩﺓ ﻋﻦ ﺍﻟﺼﻮﺭ ﺍﻟﺒﻴﺎﻧﻴﺔ‪ ،‬ﻭﺗﻌﺘﻤـﺪ‬
‫ﺍﻟﺘﻌﺒﲑ ﺍﳌﺒﺎﺷﺮ ﻭﺍﻟﻮﺍﺿﺢ‪ ،‬ﻷ‪‬ﺎ ﺗﻮﺟﻪ ﺍﳋﻄﺎﺏ ﻟﻌﻤﻮﻡ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻻ ﺧﺎﺻﺘﻬﻢ ﻭﻫﻮ ﻣـﻦ ﺟﻬـﺔ‬
‫ﺃﺧﺮﻯ ‪ ,‬ﳛﻤ‪‬ﻞ ﺃﻫﻞ ﺍﻟﺘﻔﺴﲑ ﻭﺍﳌﻔﻜﺮﻳﻦ ﻋﺎﻣﺔ ﺇﱃ ﺍﻻﻟﺘﻔﺎﺕ ﻟﻶﻳﺎﺕ ﺍﳌﺘﺸﺎ‪‬ﺎﺕ ﻭﺍﻟﺘﻤﻌﻦ ﻓﻴﻬـﺎ‬
‫ﻷ‪‬ﺎ ﺗﺘﻀﻤﻦ ﻣﺎ ﻳﺜﺒﺖ ﺻﻼﺣﻴﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻟﻜﻞ ﺯﻣﺎﻥ ﻭﻣﻜﺎﻥ‪ ،‬ﺃﻱ ﺃﻥ ﺍﻟﺘﺪﺑﺮ ﻓﻴﻬﺎ ﻗﺪ ﻳﻨﺘﻬﻲ‬
‫‪‬ﻢ ﺇﱃ ﺍﻛﺘﺸﺎﻑ ﻣﺎ ﻳﺜﺒﺖ ﻋﻈﻤﺔ ﺍﻟﺮﺏ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻭﻳﺆﻛﺪ ﺻﺪﻕ ﺍﻟﻮﺣﻲ ‪،‬ﻭﻳﱪﻫﻦ ﻋﻠـﻰ‬
‫)‪-(1‬ﺩﻙ ﺍﻟﺒﺎﺏ ﺟﻌﻔﺮ ﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﻠﻐﻮﻳﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﳊﺪﻳﺜﺔ ﻣﻨﺸﻮﺭﺍﺕ ﺍﲢﺎﺩ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﺏ ﺳﻮﺭﻳﺎ ﺩﻁ ‪1996‬ﺹ ‪.216‬‬
‫)‪ – (2‬ﻧﻔﺲ ﺍﳌﺮﺟﻊ ‪ ،‬ﺹ ‪ .216‬ﻧﻘﻼ ﻋﻦ ﻋﻤﺎﺭ ﺍﻟﺴﺎﺳﻲ ﻣﻦ ﺭﺳﺎﻟﺔ ﺍﳌﺎﺟﺴﺘﲑ ﺑﻌﻨﻮﺍﻥ " ﰲ ﺇﻋﺠﺎﺯ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ" ﺍﳌﻘﺪﻣﺔ‪،‬ﺹ‪6،7‬‬
‫‪ - 3‬ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ‪ ،‬ﺍﻵﻳﺔ ‪38‬‬
‫‪16‬‬
‫ﲤﻬﻴـﺪ ﰲ ﻣﻨﻬـﺞ ﺍﻟﺒﺤـﺚ‬
‫ـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــ‬
‫ﺟﻼﻝ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ,‬ﺃﻱ ﺃﻧﻪ ﺃﺳﻬﻢ ﰲ ﻣﺴﺎﻋﺪﺓ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻋﻠﻰ ﲢﺪﻳـﺪ‬
‫ﳎﺎﻻﺕ ﺍﻷﲝﺎﺙ ﺍﳋﺎﺻﺔ ﺑﻜﻞ ﻓﺌﺔ ﻣﻨﻬﻢ‪ ،‬ﻓﻮﺿﻊ ﺑﲔ ﺃﻳﺪﻳﻬﻢ ﻣﻌﺎﱂ ﻳﺴﺘﺮﺷﺪﻭﻥ ‪‬ﺎ‪ ,‬ﻭﻳﻌﻮﻟـﻮﻥ‬
‫ﻋﻠﻴﻬﺎ ﰲ ﺍﻟﺘﻌﺮﻑ ﻋﻠﻰ ﺍ‪‬ﺎﻝ ﺍﳌﻄﻠﻮﺏ ﻭﺍﳌﻼﺋﻢ ﻟﻜﻞ ﻓﺌﺔ‪.‬‬
‫ﻭﻣﻦ ﻫﻨﺎ ﳔﻠﺺ ﺇﱃ ﺃﻥ ﺃﻫﻞ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻟﻮ ﺍﺳﺘﻠﻬﻤﻮﺍ ﺍﳌﻨﺎﻫﺞ ﺍﳌـﺴﺘﺨﺪﻣﺔ ﰲ‬
‫ﺍﻟﻌﻠﻮﻡ ﺍﻷﺧﺮﻯ ﻭﺣﺎﻭﻟﻮﺍ ﺗﺴﺨﲑﻫﺎ ﻷﺩﻯ ﺫﻟﻚ ﺇﱃ ﺗﻄﻮﻳﺮ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻭﻟﺘﻤﻜﻨـﺖ ﻣـﻦ‬
‫ﻣﺴﺎﻳﺮﺓ ﺗﻄﻮﺭﺍﺕ ﺍﳊﻴﺎﺓ ﺍﳌﻌﺎﺻﺮﺓ‪ ،‬ﻓﻼ ﻏﲎ ﻷﻫﻞ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻣﻦ ﺗﻄﻮﻳﺮ ﻣﻨﺎﻫﺠﻬﻢ ‪ ،‬ﻭﺗﻨﻮﻳﻊ‬
‫ﻣﻌﺎﺭﻓﻬﻢ ﻭﺍﻻﻧﻔﺘﺎﺡ ﻋﻠﻰ ﺳﺎﺋﺮ ﺍﻟﺘﺨﺼﺼﺎﺕ ﺍﳌﻌﺮﻓﻴﺔ ﲟﺎ ﰲ ﺫﻟﻚ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻐﺮﺑﻴﺔ ﺫﺍ‪‬ﺗﻬﺎ‪ ،‬ﻣﻦ ﺣﻴﺚ‬
‫ﺇ‪‬ﺎ ﺃﺻﺒﺤﺖ ﻫﻲ ﺍﳌﻬﻴﻤﻨﺔ ﻋﺎﳌﻴﺎ ﻓﻼ ﻳﺼﺢ ﲡﺎﻫﻠﻬﺎ‪ ،‬ﺑﻞ ﱂ ﻳﻌﺪ ﺑﺎﻹﻣﻜﺎﻥ ﺇﻃﻼﻗﺎ ﺍﻟﺘﻨﻜﺮ ﳍﺎ ‪.‬‬
‫ﻭﻣﻦ ﰒ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﺘﻌﻤﻘﻬﺎ ﻟﻨﻘﺘﺒﺲ ﺍﻟﻨﺎﻓﻊ ﻣﻨﻬﺎ ﻭﻧﺼﺤﺢ ﺍﳋﺎﻃﺊ ﻓﻴﻬﺎ‪ ،‬ﻭ ﺃﻥ ﻧﻄﺮﺡ‬
‫ﻣﻨﻬﺎ ﻣﺎ ﻻ ﻳﺘﻼﺀﻡ ﻣﻊ ﻓﻠﺴﻔﺘﻨﺎ ﰲ ﺍﳊﻴﺎﺓ‪ ،‬ﻭﻳﺘﻨﺎﰱ ﻣﻊ ﻣﻌﺘﻘﺪﺍﺗﻨﺎ ﺍﻹﳝﺎﻧﻴﺔ ﺍﳌﺆﺳـﺴﺔ ﻟﺘﻮﺟﻬﺎﺗﻨـﺎ‬
‫ﺍﻟﻔﻜﺮﻳﺔ‪ ،‬ﻭﻟﻜﻦ ﻟﻴﺲ ﻟﻨﺎ ﺍﳊﻖ ﰲ ﻃﺮﺣﻬﺎ ﻗﺒﻞ ﻏﺮﺑﻠﺘﻬﺎ ‪ ،‬ﻓﻘﺪ ﻳﻜﻮﻥ ﻓﻴﻬﺎ ﺍﳌﻔﻴﺪ ﺍﻟﻨﺎﻓﻊ ﺍﻟﺬﻱ ﳓﻦ‬
‫ﰲ ﺣﺎﺟﺔ ﻣﺎﺳﺔ ﺇﻟﻴﻪ ﻻﺳﺘﻌﺎﺩﺓ ﻗﺪﺭﺗﻨﺎ ﻋﻠﻰ ﺍﻟﻔﻌﻞ ﺍﳊﻀﺎﺭﻱ‪ ،‬ﻭﲡﺎﻭﺯ ﺃﺯﻣﺘﻨﺎ ﺍﻟﻔﻜﺮﻳﺔ ﺍﻟﱵ ﺃﻭﻗﻌﻨﺎ‬
‫ﻓﻴﻬﺎ ﺍﻟﺘﺨﻠﻒ ﺍﻟﻨﺎﺟﻢ ﻋﻦ ﺍﻟﺘﻮﻗﻒ ﻋﻦ ﺍﻹﺑﺪﺍﻉ ﻟﻔﺘﺮﺓ ﻃﻮﻳﻠﺔ ﻣﻦ ﺍﻟﺰﻣﻦ‪.‬‬
‫ﻭﻣﻦ ﺍﳋﻄﺈ ﻛﻞ ﺍﳋﻄﺈ ﺍﻻﻋﺘﻘﺎﺩ ﺑﺄﻥ ﺃﺳﻠﻤﺔ ﺍﳌﻌﺮﻓﺔ ﺗﻘﺘﻀﻲ ﺍﻻﻧﻐﻼﻕ ﻋﻠﻰ ﺍﻟﺬﺍﺕ‪,‬‬
‫ﻭﺍﻻﻣﺘﻨﺎﻉ ﻋﻦ ﺍﻻﺗﺼﺎﻝ ﺑﺎﻟﻐﲑ‪ ,‬ﺑﻞ ﺍﻷﺳﻠﻤﺔ ﺍﳊﻘﺔ ﺗﻘﺘﻀﻲ ﻣﻦ ﻣﺆﺳـﺴﺎﺗﻨﺎ ﺍﻷﻛﺎﺩﳝﻴـﺔ ﻋﻠـﻰ‬
‫ﺍﺧﺘﻼﻑ ﻣﺴﺘﻮﻳﺎ‪‬ﺎ‪ :‬ﺃﻥ "‪...‬ﺪﻑ ﺇﱃ ﺍﻹﺣﺎﻃﺔ ‪‬ﺬﻩ ﺍﻟﻌﻠﻮﻡ ‪،‬ﻭﺍﻹﻓﺎﺩﺓ ﻣﻨﻬﺎ‪ ,‬ﻭﺍﻹﺿﺎﻓﺔ ﺇﻟﻴﻬـﺎ‪،‬‬
‫ﻣﻦ ﺧﻼﻝ ﺭﺅﻳﺔ ﺇﺳﻼﻣﻴﺔ ﻭﻣﻨﻬﺞ ﺇﳝﺎﱐ ﻭﺻﻮﻻ ﺇﱃ ﲢﻘﻴﻖ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻹﻧﺸﺎﺀ ﺃﻭ ﲣـﺮﻳﺞ‬
‫)‪(1‬‬
‫ﺟﻴﻞ ﻳﺘﺼﻒ ﺑﺎﻟﻌﻠﻢ ﻭﺍﻹﳝﺎﻥ ﻣﻌﺎ ﰲ ﻣﺮﺍﺣﻞ ﺍﻟﺘﻌﻠﻴﻢ ﺍﳌﺨﺘﻠﻔﺔ "‪.‬‬
‫ﺫﻟﻚ ﺃﻥ ﺍﻟﻀﺒﻂ ﺍﳌﻨﻬﺠﻲ ﻭﺍﳌﻌﺮﻓﺔ ﺍﳌﺘﻔﺘﺤﺔ ﺧﲑ ﻣﺎ ﻳﺴﺎﻋﺪ ﺍﻟﺒﺎﺣﺚ ﻣﻬﻤﺎ ﻛـﺎﻥ‬
‫ﳎﺎﻟﻪ ﰲ ﺍﻟﺘﺤﺮﺭ ﺍﻟﻔﻜﺮﻱ‪ ،‬ﻭﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﺍﻟﺬﺍﺕ ﰲ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﳌﻮﺿﻮﻉ‪.‬‬
‫‪ -2‬ﺍﳉﺪﻳﺪ ﰲ ﻣﻨﻬﺠﻴﺔ ﻫﺬﻩ ﺍﻷﻃﺮﻭﺣﺔ ‪:‬‬
‫ﻟﻘﺪ ﺃﺭﺩﻧﺎ ﳍﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ ﺃﻥ ﺗﻜﻮﻥ ﺧﻄﻮﺓ ﰲ ﻃﺮﻳﻖ ﺇﺛﺒﺎﺕ ﺃﻥ ﻫﻨـﺎﻙ ﺇﻣﻜﺎﻧﻴـﺔ‬
‫ﻻﻋﺘﻤﺎﺩ ﺍﻟﺬﺍﺕ ﺍﳌﺴﻠﻤﺔ ﻋﻠﻰ ﻧﻔﺴﻬﺎ ﰲ ﻣﻨﻬﺞ ﺍﻟﺒﺤﺚ‪ ،‬ﺩﻭﻥ ﺃﻥ ﺗﻘﻠﺪ ﺃﻭ ﲢـﺎﻛﻲ ﺍﻟﻐـﲑ ﰲ‬
‫)‪ - (1‬ﺍﳊﺒﺎﻝ ﳏﻤﺪ ﲨﻴﻞ ‪ ,‬ﻭﻣﻘﺪﺍﺩ ﻣﺮﻋﻲ ﺍﳉﻮﺍﺭﻱ‪ ,‬ﺍﻟﻌﻠﻮﻡ ﰲ ﺍﻟﻘﺮﺁﻥ‪ ,‬ﺩﺍﺭ ﺍﻟﻨﻔﺎﺋﺲ‪,‬ﺑﲑﻭﺕ ﻟﺒﻨﺎﻥ‪,‬ﻁ‪1418،1‬ﻫـ‪1996-‬ﻡ‪ ,‬ﺹ‪.21‬‬
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‫ﲤﻬﻴـﺪ ﰲ ﻣﻨﻬـﺞ ﺍﻟﺒﺤـﺚ‬
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‫ﺍﳌﺎﺿﻲ ﺃﻭ ﺍﳊﺎﺿﺮ‪ ،‬ﻭﺇﳕﺎ ﺗﺘﺨﲑ ﻣﻦ ﺍﳌﻨﺎﻫﺞ ﻣﺎ ﻳﻨﺎﺳﺐ ﺍﳌﻮﺿـﻮﻉ‪ ،‬ﻭﺇﺫﺍ ﺍﻗﺘـﻀﺖ ﺍﻟـﻀﺮﻭﺭﺓ‬
‫ﺃﺧﺬﺕ ﻣﻦ ﺍﻟﻘﺪﱘ ﻣﺎ ﺭﺃﺗﻪ ﺻﺎﳊﺎ ﻭ ﻣﻔﻴﺪﺍ ‪ ،‬ﻭﺃﺧﺬﺕ ﻣﻦ ﺍﳌﻌﺎﺻﺮ ﻣﺎ ﺍﻋﺘﻘﺪﺗﻪ ﻣﻼﺋﻤﺎ ‪ ،‬ﻭ ﺭﲟـﺎ‬
‫ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ ﻟﺒﻨﺔ ﺗﻀﺎﻑ ﻟﻠﻤﻨﻬﺞ ﺍﻟﺘﻨﻈﲑﻱ‪.‬‬
‫ﻓﻘﺪ ﻭﻇﻔﻨﺎ ﺍﳌﻨﻬﺞ ﺍﻟﻮﺻﻔﻲ ﰲ ﺇﻃﺎﺭ ﺍﻟﺘﻌﺮﻳﻒ ﲟﻮﺿﻮﻉ ﺍﳌﻘﺎﺻﺪ ﻭﻣﺎ ﺗﺘﻤﻴﺰ ﺑﻪ ‪.‬‬
‫ﻭﻭﻇﻔﻨﺎ ﺍﳌﻨﻬﺞ ﺍﻟﺘﺎﺭﳜﻲ ﻟﻠﺘﻌﺮﻑ ﻋﻠﻰ ﺍﳌﺮﺍﺣﻞ ﺍﻟﺘﻄﻮﺭﻳﺔ ﺍﻟﱵ ﻣﺮ ‪‬ﺎ ﺍﳌﻮﺿـﻮﻉ ؛ ﻣـﻦ ﳊﻈـﺔ‬
‫ﻇﻬﻮﺭﻩ ﺇﱃ ﺍﻟﻠﺤﻈﺔ ﺍﻟﱵ ﺍﻧﺘﻬﺖ ﺇﱃ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﻭﻭﻇﻔﻨﺎ ﺍﳌﻨﻬﺞ ﺍﻟﺘﺤﻠﻴﻠﻲ ‪،‬‬
‫ﻭﺍﳌﻨﻬﺞ ﺍﻟﻨﻘﺪﻱ ‪ ،‬ﻭﺍﳌﻨﻬﺞ ﺍﻻﺳﺘﻘﺮﺍﺋﻲ ﻟﻠﺘﻌﺮﻑ ﻋﻠﻰ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﱵ ﻭﺟﻬﺘـﻪ ﺇﱃ ﺍﳌﻮﺿـﻮﻉ ‪،‬‬
‫ﻭﺟﻌﻠﺖ ﺩﺭﺍﺳﺘﻪ ﻟﻠﻤﻘﺎﺻﺪ ﻣﺘﻤﻴﺰﺓ‪ ،‬ﻭﺳﻨﻜﺸﻒ ﻋﻦ ﺟﻮﺍﻧﺐ ﺍﳉﺪﺓ ﻭﺍﻹﺿﺎﻓﺔ ﻓﻴﻪ‪.‬‬
‫ﻭ ﺩﺭﺍﺳﺘﻨﺎ ﰲ ﻣﻨﻬﺞ ﺍﻟﺒﺤﺚ ‪‬ﺪﻑ ﺇﱃ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﺪﺭﺍﺳﺔ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﳌﻨﻬﺠﻴـﺔ‬
‫ﺇﺳﻬﺎﻣﺎ ﻣﺘﻮﺍﺿﻌﺎ ﰲ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﱵ ﺗﻌﺘﻤﺪ ﺗﻮﻇﻴﻒ ﻣﻨﺎﻫﺞ ﻋﺪﺓ ﰲ ﺗﻐﻄﻴﺔ ﻣﻄﺎﻟﺐ ﻣﻮﺿﻮﻉ ﻻ‬
‫ﳝﻜﻦ ﺩﺭﺍﺳﺘﻪ ﺑﺎﻋﺘﻤﺎﺩ ﻣﻨﻬﺞ ﻭﺍﺣﺪ ﺑﺬﺍﺗﻪ‪ ،‬ﻭ ﺍﺳﺘﻐﻼﻝ ﺇﻣﻜﺎﻧﻴﺎﺕ ﺍﳌﻨﻬﺞ ﺍﻟﺘﺤﻠﻴﻠـﻲ ﻭﺍﳌﻨـﻬﺞ‬
‫ﺍﻟﻨـﻘﺪﻱ‪ ،‬ﻭ ﺍﳌﻨﻬﺞ ﺍﻹﺣﺼﺎﺋﻲ ‪...‬‬
‫ﻫﺬﺍ ﻋﻦ ﺍﻟﺪﺭﺍﺳﺔ‪ ،‬ﻓﻤﺎﺫﺍ ﻋﻦ ﺍﻟﻜﺘﺎﺏ ؟ ‪.‬‬
‫ﺇﻥ ﺍﺧﺘﻴﺎﺭﻧﺎ ﻟﻜﺘﺎﺏ‪ ) :‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ( ﺑﺎﻟﺬﺍﺕ ﻳﺮﺟـﻊ ﺃﺻـﻼ ﺇﱃ‬
‫ﺣﻘﻴﻘﺔ ﻣﺆﻟﻔﻪ ﻭﺇﱃ ﻃﺒﻴﻌﺘﻪ ﻛﻤﺼﻨﻒ‪ ،‬ﻭﻫﻮ ﻋﻠﻢ ﻣﻦ ﺍﻷﻋﻼﻡ ﺍﻟﺬﻳﻦ ﺍﺭﺗﺒﻂ ﻓﻜـﺮﻫﻢ ﺑـﺎﻟﻔﻜﺮ‬
‫ﺍﻹﺻـﻼﺣﻲ ‪ ،‬ﻭﻣﻦ ﺍﻟﺬﻳﻦ ﻋﺎﺷﻮﺍ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ – ﻣﺮﺣﻠﺔ ﺍﻟﻨﻬﻀﺔ ﺍﻹﺻﻼﺣﻴﺔ ‪ -‬ﻓﻜﺮﺍ ﻭﻋﻤﻼ‪،‬‬
‫ﻓﻘﺪ ﲨﻊ ﺑﲔ ﺍﻟﺘﺄﻟﻴﻒ ‪،‬ﻭﺍﻟﺘﺪﺭﻳﺲ ‪ ،‬ﻭﺍﻹﺩﺍﺭﺓ ﺣﻴﺚ ﺇﻧﻪ ﺗﻮﱃ ﺇﺩﺍﺭﺓ ﺟﺎﻣﻊ ﺍﻟﺰﻳﺘﻮﻧﺔ ‪،‬ﻭﺍﻹﻓﺘـﺎﺀ ‪،‬‬
‫ﻭﻣﺸﻴﺨﺔ ﺍﻹﺳﻼﻡ‪ ،‬ﰲ ﺍﻟﻔﻘﻪ ﺍﳌﺎﻟﻜﻲ ﻭﻛﺎﻧﺖ ﻟﻪ ﻋﻼﻗﺎﺕ ﺑﺮﺟﺎﻝ ﺍﻹﺻﻼﺡ ﰲ ﺍﳌﺸﺮﻕ ﻭﺍﳌﻐﺮﺏ‬
‫ﻣﻌﺎ‪.‬‬
‫ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺃﻥ ﺍﻟﺮﺟﻞ ﻟﻴﺲ ﻣﻔﻜﺮﺍ ﻋﺎﺩﻳﺎ ‪،‬ﻓﻘﺪ ﲨﻊ ﺑﲔ ﺍﳌﻌﺮﻓـﺔ ﺍﻟﺘﺨﺼـﺼﻴﺔ‬
‫ﻭﺍﻻﻧﻔﺘﺎﺡ ﺍﻟﺜﻘﺎﰲ‪ ،‬ﻭﺍﳌﻤﺎﺭﺳﺔ ﺍﳌﻴﺪﺍﻧﻴﺔ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﳚﻌﻞ ﻟﺮﺃﻳﻪ ﻭﺯﻧﺎ ﻳﻌﻄﻴﻪ ﺛﻘﻼ ﳑﻴﺰﺍ ﺇﱃ ﺟﺎﻧـﺐ‬
‫ﺍﻵﺭﺍﺀ ﻭﺍﻟﻄﺮﻭﺣﺎﺕ ﺍﻟﱵ ﺗﺪﻋﻲ ﺗﻘﺪﱘ ﺣﻠﻮﻝ ﻷﺯﻣﺘﻨﺎ ﺍﻟﻔﻜﺮﻳﺔ ‪ ،‬ﻭﺍﳊﻀﺎﺭﻳﺔ‪.‬‬
‫ﻓﺎﺧﺘﻴﺎﺭﻧﺎ ﻟﻠﻜﺘﺎﺏ ﻳﺮﺟﻊ ﺇﱃ ﻛﻮﻧﻪ ﻣﺼ‪‬ﻨﻔﺎ ﻳﺘﻀﻤﻦ ﺩﻋﻮﺓ ﺟﺮﻳﺌـﺔ‪ ،‬ﻭﻟﻜﻨـﻪ ﺇﱃ‬
‫ﺸﻜﻼﺗﻨﺎ ﺍﳊﻀﺎﺭﻳﺔ‪ ،‬ﻣﻦ ﺣﻴﺚ ﺇﻧﻪ ﻳﻬﺪﻑ ﺇﱃ ﺗﺄﺳـﻴﺲ‬
‫ﺟﺎﻧﺐ ﺫﻟﻚ ﻳﻘﺪﻡ ﻃﺮﺣﺎ ﻋﻤﻠﻴﺎ ﳊﻞ ﻣ ْ‬
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‫ﲤﻬﻴـﺪ ﰲ ﻣﻨﻬـﺞ ﺍﻟﺒﺤـﺚ‬
‫ـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــ‬
‫ﻋﻠﻢ ﺟﺪﻳﺪ‪ ،‬ﻭﻟﺪ ﻭﻟﻜﻨﻪ ﱂ ﻳﻨْﻢ ﻭﱂ ﻳﺘﻄﻮﺭ ﺑﻌﺪ ‪ ،‬ﻷﻧﻪ ﱂ ﳚﺪ ﺍﳌﻨﺎﺥ ﺍﻟﺬﻱ ﻳﺴﺎﻋﺪﻩ ﻋﻠﻰ ﺍﻟﺘﻄﻮﺭ‬
‫ﻭﺍﺳﺘﻜﻤﺎﻝ ﺃﺳﺒﺎﺏ ﺍﻟﻨﻀﺞ ﻭﺷﺮﻭﻃﻪ‪ ،‬ﻭﻧﻌﲏ ﺑـﺬﻟﻚ ‪ :‬ﻋﻠـﻢ ﺍﳌﻘﺎﺻﺪ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻭﻫﻮ ﻃﺮﺡ‬
‫ﻋﻤﻠﻲ ﻛﻤﺎ ﺳﺒﻖ ﺫﻛﺮﻩ ﻷﻧﻪ ﻳﻀﻊ ﺑﲔ ﻳﺪﻱ ﺃﻫﻞ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻣﺎ ﻳﺴﺎﻋﺪﻫﻢ ﻋﻠﻰ ﺗﻘﺮﻳـﺐ‬
‫ﻭﺟﻬﺎﺕ ﺍﻟﻨﻈﺮ ﻭﺣﺴﻢ ﺍﳋﻼﻓﺎﺕ‪ ،‬ﻓﻀﻼ ﻋﻦ ﻛﻮﻧﻪ ﻳﻔﺘﺢ ﳍﻢ ﺍ‪‬ﺎﻝ ﻭﺍﺳﻌﺎ ﻟﺒﺎﺏ ﺍﻻﺟﺘﻬﺎﺩ ﺍﻟﺬﻱ‬
‫ﻇﻞ ﻣﻮﺻﺪﺍ ﻟﻌﻬﻮﺩ ﻃﻮﻳﻠﺔ‪ ،‬ﻻﻓﺘﻘﺎﺭ ﺃﻫﻞ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻟﻮﺳﺎﺋﻞ ﺍﳊﺴﻢ ﺍﻟﻔﻌﻠﻴﺔ ﻓﻴﻤﺎ ﻳﻌـﺮﺽ‬
‫ﻋﻠﻴﻬﻢ ﻣﻦ ﻗﻀﺎﻳﺎ ‪،‬ﻟﻠﻔﺼﻞ ﻓﻴﻬﺎ‪ ,‬ﻭﺃﺳﺎﺱ ﺫﻟﻚ ﺃﻥ‪ ... ":‬ﻟﻜﻞ ﻋـﺼﺮ ﺣﺎﺟﺎﺗـﻪ ﻭﻣﺘﻄﻠﺒﺎﺗـﻪ‬
‫ﻭﻣﺸﻜﻼﺗﻪ ﺍﳌﺴﺘﺠﺪﺓ ﻭ ﻭﺳﺎﺋﻠﻪ ﺍﳌﺘﻨﺎﻣﻴﺔ ﰲ ﺿﻮﺀ ﻣﻌﻄﻴﺎﺕ ﻭﻇﺮﻭﻑ ﳐﺘﻠﻔﺔ‪ ,‬ﻓﻜﺎﻥ ﻻ ﺑﺪ ﻣـﻦ‬
‫ﺻﻴﺎﻏﺔ ﻓﻜﺮﻳﺔ ﻣﻌﺎﺻﺮﺓ ﻣﺘﺠﺪﺩﺓ ﲡﺴﺪ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﻗﻴﻢ ﺍﻟﻮﺣﻲ ﺍﳌﻮﺣﺎﺓ ﻭ ﻭﺍﻗﻊ ﺍﻟﺒﺸﺮﻳﺔ ﺍﳌﻌﺎﺵ‪,‬‬
‫ﻟﺘﻜﻮﻥ ﺑﺮﻫﺎﻧﺎ ﻋﻤﻠﻴﺎ ﻋﻠﻰ ﺧﻠﻮﺩ ﺩﻋﻮﺓ ﺍﻹﺳﻼﻡ ﻭﺭﺑﺎﻧﻴﺘﻬﺎ ﻭﻋﺎﳌﻴﺘﻬﺎ ﻭﺷــﻤﻮﳍﺎ ﻭﺻـﻼﺣﻬﺎ‬
‫)‪(1‬‬
‫ﻟﻜـﻞ ﺯﻣﺎﻥ ﻭﻣﻜـﺎﻥ"‪.‬‬
‫ﻓﺎﻋﺘﻤﺎﺩ ﻋﻠﻢ ﺍﳌﻘﺎﺻﺪ ﺍﻟﺸﺮﻋﻴﺔ ﻳﻔﺴﺢ ﻟﻠﻌﻠﻤﺎﺀ ﰲ ﻫﺬﺍ ﺍ‪‬ﺎﻝ‪ ،‬ﺍﻟﻔﺼﻞ ﰲ ﺍﻟﻘﻀﺎﻳﺎ‬
‫ﺑﺮﺩﻫﺎ ﺇﱃ ﻫﺬﻩ ﺍﳌﻘﺎﺻﺪ ﺍﻟﱵ ﻳﻌﻮﻝ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﰲ ﺑﻴﺎ‪‬ﺎ ‪،‬ﻭﲢﺪﻳﺪﻫﺎ ‪.‬‬
‫"ﻭ ﺧﻼﺻﺔ ﺍﻷﻣﺮ ﺗﻮﺟﺰ ﰲ ﻋﺒﺎﺭﺍﺕ ﻣﻔﺎﺩﻫـﺎ ﺃﻥ ﺍﻷﻣـﺔ ﺍﻹﺳـﻼﻣﻴﺔ ﺇﺫﺍ ﺃﺭﺍﺩﺕ‬
‫ﺍﻟﻨﻬﻮﺽ ﻣﻦ ﻛﺒﻮ‪‬ﺎ ﻓﻼ ﺑﺪ ﳍﺎ ﻣﻦ ﺑﻌﺚ ﺣﺮﻛﺔ ﺍﻻﺟﺘﻬﺎﺩ ﺑﻌﺜﺎ ﻗﻮﻳﺎ ﺑﻨﻮﺍﻳﺎ ﺧﺎﻟـﺼﺔ ﻭ ﻋـﺰﺍﺋﻢ‬
‫ﺻﺎﺩﻗﺔ ﻭﻻﺑﺪ ﻟﺬﻟﻚ ﻣﻦ ﻣﻌﺮﻓﺔ ﻧﻘﺎﻁ ﺍﻟﻀﻌﻒ ﺍﻟﱵ ﻋﻠﻘﺖ ﺑﺎﳉﺴﻮﺭ ﺍﳌﻮﺻـﻠﺔ – ﺇﱃ ﺍﻟﺘـﻨﻈﲑ‬
‫ﺍﳌﻘﺎﺻﺪﻱ ﻭ –ﺇﱃ ﺍﻻﺟﺘﻬﺎﺩ ﻛﺄﺳﺒﺎﺏ ﺗﺄﺧﺮ ﻋﻠﻢ ﺃﺻﻮﻝ ﺃﻫﻞ ﺍﻟﻔﻘﻪ ‪ ،‬ﻭ ﻋﻠﻢ ﺍﻟﻔﻘﻪ ‪...‬‬
‫ﻭ ﺩﺭﺍﺳﺔ ﻫﺬﻩ ﺍﻟﻌﻠﻮﻡ ﺍﳌﺨﺘﻠﻔﺔ ﻭ ﺗﺪﺍﺭﻙ ﻣﺎ ﻭﻗﻊ ﺇﳘﺎﻟﻪ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﻛﻌﻠﻢ "ﻣﻘﺎﺻﺪ ﺍﻟـﺸﺮﻳﻌﺔ "‬
‫)‪(2‬‬
‫ﺍﻟﺬﻱ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺘﺒﻮﺃ ﻣﱰﻟﺔ ﺧﺎﺻﺔ ﺑﲔ ﺍﻟﻌﻠﻮﻡ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺟﺎﻣﻌﺎﺗﻨﺎ"‪.‬‬
‫ﺫﻟﻚ ﻣﺎ ‪‬ﺪﻑ ﺇﻟﻴﻪ ﻣﻦ ﺧﻼﻝ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ ﻋﺎﻣﺔ‪ ،‬ﻭﻣﻦ ﺩﺭﺍﺳﺔ ﻫـﺬﺍ ﺍﻟﻜﺘـﺎﺏ‬
‫ﺧﺎﺻﺔ ﻭﺇﻥ ﺫﻟﻚ ﳍﺪﻑ ﺟﻠﻴﻞ‪.‬‬
‫)‪ - (1‬ﺍﻟﻌﻠﻮﺍﱐ ﻃﻪ ﺟﺎﺑﺮ ﰲ ﻛﻠﻤﺔ ﺗﺼﺪﻳﺮ ﻟﻜﺘﺎﺏ )ﻣﺮﺍﺟﻌﺎﺕ ﰲ ﺍﻟﻔﻜﺮ ﻭﺍﻟﺪﻋﻮﺓ ﻭﺍﳊﺮﻛﺔ (‪ ,‬ﻋﻤﺮ ﻋﺒﻴﺪ ﺣﺴﻨﺔ‪ ,‬ﺩﺍﺭ ﺍﳍﺪﻯ‪ ,‬ﻋـﲔ ﻣﻠﻴﻠـﺔ‪,‬‬
‫ﺍﳉﺰﺍﺋﺮ‪ ,‬ﺩﻁ ‪1991 ،‬ﻡ ‪ ،‬ﺹ‪.9‬‬
‫‪ - 2‬ﺍﻟﻐﺎﱄ ﺑﻠﻘﺎﺳﻢ ‪ ،‬ﺷﻴﺦ ﺍﳉﺎﻣﻊ ﺍﻷﻋﻈﻢ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ‪ ،‬ﺩ ﻁ ‪ ،‬ﺩﺕ ‪ ،‬ﺹ ‪.101‬‬
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‫ﺍﻟﺒـﺎﺏ ﺍﻷﻭﻝ" ﲤﻬـﻴﺪﻱ" ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋـﺎﺷﻮﺭ ﻭﻛﺘﺎﺑﻪ "ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ"‬
‫ﺍﻟﺒـﺎﺏ ﺍﻷﻭل" ﺘﻤﻬـﻴﺩﻱ"‬
‫ﺍﻹﻤﺎﻡ ﺍﺒﻥ ﻋـﺎﺸﻭﺭ ﻭﻜﺘﺎﺒﻪ‬
‫"ﻤﻘﺎﺼﺩ ﺍﻟﺸﺭﻴﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ"‬
‫ﻭ ﻴﺸﺘـﻤل ﻋﻠﻰ ﺍﻟﻔﺼﻭل ﺍﻵﺘـﻴﺔ ‪:‬‬
‫‪ -‬ﺘﻤﻬﻴﺩ ‪:‬‬
‫‪ -‬ﺍﻟﻔﺼل ﺍﻷﻭل ‪ :‬ﺍﺒﻥ ﻋﺎﺸﻭﺭ ﻭ ﻤﺅﺜﺭﺍﺕ ﻭﻋﻭﺍﻤل ﺍﻟﺘﻔﻜﻴﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ‬
‫ ﺍﻟﻔﺼل ﺍﻟﺜﺎﻨﻲ ‪ :‬ﻭﺼـﻑ ﻭﻓﻀـل ﻭ ﺃﻫﻤﻴﺔ ﻭﺃﺜـﺭ ﻜﺘﺎﺏ ﻤﻘﺎﺼـﺩ‬‫ﺍﻟﺸﺭﻴﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻟﻺﻤﺎﻡ ﻤﺤﻤﺩ ﺍﻟﻁﺎﻫﺭ ﺍﺒﻥ ﻋﺎﺸﻭﺭ‪.‬‬
‫ﺍﻟﺒـﺎﺏ ﺍﻷﻭﻝ" ﲤﻬـﻴﺪﻱ" ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋـﺎﺷﻮﺭ ﻭﻛﺘﺎﺑﻪ "ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ"‬
‫ﲤﻬﻴﺪ ‪:‬‬
‫ﻟﻠﺪﺧﻮﻝ ﰲ ﺍﳌﻮﺿﻮﻉ ﳛﺴﻦ ﺑﻨﺎ ﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﻣﻮﺟﺰ ﻣﻦ ﺳﲑﺗﻪ ﺍﻟﺬﺍﺗﻴﺔ ‪:‬‬
‫ﺃﻋﺘﻘﺪ ﺃﻧﻨﺎ ﻟﻮ ﺭﺟﻌﻨﺎ ﺇﱃ ﺍﻟﺘﺮﲨﺎﺕ ﺍﻟﺸﺨﺼﻴﺔ ﳊﻴﺎﺓ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﻛﻤـﺎ‬
‫ﻋﺮﺿﻬﺎ ﻛﺜﲑ ﻣﻦ ﺍﻟﺪﺍﺭﺳﲔ‪ ،‬ﺃﻣﺜﺎﻝ ﺍﻷﺳﺎﺗﺬﺓ‪ :‬ﺍﻟﻐﺎﱄ ﺑﻠﻘﺎﺳﻢ ﰲ ﻛﺘﺎﺑﻪ) ﺷﻴﺦ ﺍﳉﺎﻣﻊ ﺍﻻﻋﻈﻢ ﳏﻤﺪ‬
‫ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ )‪( (1‬ﻭﺣﻮﺍﺱ ﺑﺮﻱ ﰲ ﺃﻃﺮﻭﺣﺘﻪ ) ﺍﳌﻘﺎﻳﻴﺲ ﺍﻟﺒﻼﻏﻴﺔ ﰲ ﺗﻔﺴﲑ ﺍﻟﺘﺤﺮﻳﺮ ﻭ ﺍﻟﺘﻨﻮﻳﺮ‬
‫)‪(3‬‬
‫ﶈﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ)‪،(2‬ﻭ ﳏﻤﺪ ﺍﻟﻔﺎﺿﻞ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﰲ ﻛﺘﺎﺑﻪ )ﺗﺮﺍﺟﻢ ﺍﳌﺆﻟﻔﲔ ﺍﻟﺘﻮﻧـﺴﻴﲔ‬
‫ﻭ ﺍﳏﻤﺪ ﺑﻦ ﻧﱪﻱ ﰲ ﺭﺳﺎﻟﺘﻪ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻠﻐﻮﻳﺔ ﰲ ﺍﻟﺘﺤﺮﻳﺮ ﻭ ﺍﻟﺘﻨﻮﻳﺮ)‪ ،(4‬ﻭ ﺇﲰﺎﻋﻴﻞ ﺍﳊـﺴﲏ ﰲ‬
‫ﻛﺘﺎﺑﻪ )ﻧﻈﺮﻳﺔ ﺍﳌﻘﺎﺻﺪ ﻋﻨﺪ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ( )‪ ،(5‬ﻓﺈﻧﻪ ﻳﺘﻀﺢ ﻟﻨﺎ ﺃﻥ ﻫﻨﺎﻙ ﲨﻠـﺔ ﻣـﻦ‬
‫ﺍﻟﻌﻮﺍﻣﻞ ﺍﳋﺎﺻﺔ ﻭﺍﻟﻌﺎﻣﺔ ﺗﻀﺎﻓﺮﺕ ﻛﻠﻬﺎ ﻋﻠﻰ ﺗﻮﺟﻴﻪ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻫﺬﻩ ﺍﻟﻮﺟﻬﺔ‬
‫ﺍﻟﻌﻠﻤﻴﺔ ﰲ ﺩﺭﺍﺳﺔ ﺍﳌﻘﺎﺻﺪ ﺩﻭﻥ ﻏﲑﻩ‪ ،‬ﻭﳝﻜﻦ ﺣﺼﺮ ﺍﻟﻌﻮﺍﻣﻞ ﰲ ﺍﻟﺘﺎﱄ ‪:‬‬
‫ ﻣﻮﻟﺪﻩ ﻭﻧﺸﺄﺗﻪ‪ ،‬ﻭﺃﻫﻢ ﺍﻷﺣﺪﺍﺙ ﺍﻟﺘﺎﺭﳜﻴﺔ‪ ،‬ﻭﺃﻋﻤﺎﻟﻪ‪ ،‬ﻭ ﺍﻫﺘﻤﺎﻣﺎﺗﻪ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﻭﻣﺆﻟﻔﺎﺗﻪ ‪:‬‬‫ﻟﻦ ﻧﺘﻨﺎﻭﻝ ﺫﻟﻚ ﻋﻠﻰ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﻜﻼﺳﻴﻜﻴﺔ ﻟﻠﺘﺮﲨﺎﺕ ﻭﺍﻟﺴﲑ ﺍﳌﻌﻬﻮﺩﺓ ﰲ ﺫﻛﺮ ﻛـﻞ ﺷـﺎﺭﺩﺓ‬
‫ﻭﻭﺍﺭﺩﺓ‪ ،‬ﻭﺇﳕﺎ ﺳﻨﺬﻛﺮ ﺑﺘﺮﻛﻴﺰ ﻛﻞ ﻣﺎ ﻟﻪ ﻋﻼﻗﺔ ﳉﻌﻞ ﺍﻟﺮﺟﻞ ﺻﺎﺣﺐ ﺍﳌﻘﺎﺻﺪ ﰲ ﻋﺼﺮﻩ ﺑـﺪﻭﻥ‬
‫ﻣﻨﺎﺯﻉ‪ ،‬ﻭﺳﻨﺘﻨﺎﻭﻝ ﺫﻟﻚ ﰲ ﺩﺭﺍﺳﺔ ﲢﻠﻴﻠﻴﺔ ﻭ ﺗﺎﺭﳜﻴﺔ ﻛﺎﻵﰐ‪:‬‬
‫‪1‬‬
‫‪-1‬ﻛﺘﺎﺏ ﺻﺪﺭ ﺑﺘﻮﻧﺲ ﺣﺪﻳﺜﺎ ‪ -‬ﺣﻴﺎﺓ ﻭﺍﺛﺎﺭ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﺷﻴﺦ ﺍﳉﺎﻣﻊ ﺍﻷﻋﻈﻢ – ﺍﻟﺰﻳﺘﻮﻧﺔ‪ ،‬ﺩﺕ‪ ،‬ﺩﻁ ﻭ ﺑﺪﻭﻥ ﻣﻜﺎﻥ‪.‬‬
‫‪ -2‬ﺃﻃﺮﻭﺣﺔ ﺩﻛﺘﻮﺭﺍﻩ ﺟﺎﻣﻌﺔ ﺍﳉﺰﺍﺋﺮ ‪.1996‬‬
‫‪ -3‬ﺗﺮﺍﺟﻢ ﺍﳌﺆﻟﻔﲔ ﺍﻟﺘﻮﻧﺴﻴﲔ‪ ،‬ﺻﺪﺭ ﺑﺘﻮﻧﺲ‪.‬‬
‫‪ -4‬ﺭﺳﺎﻟﺔ ﻣﺎﺟﻴﺴﺘﺎﺭ‪ ،‬ﺟﺎﻣﻌﺔ ﺍﻷﻣﲑ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺍﻹﺳﻼﻣﻴﺔ ﻗﺴﻨﻄﻴﻨﺔ‪.1993 ،‬‬
‫‪ -5‬ﻛﺘﺎﺏ ﺻﺪﺭ ﻋﻦ ﺍﳌﻌﻬﺪ ﺍﻟﻌﺎﳌﻲ ﺍﻹﺳﻼﻣﻲ ﻃﺒﻌﺔ ‪1416 ،1‬ﻫـ ‪1995 -‬ﻡ‪.‬‬
‫‪21‬‬
‫ﺍﻟﺒـﺎﺏ ﺍﻷﻭﻝ" ﲤﻬـﻴﺪﻱ" ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋـﺎﺷﻮﺭ ﻭﻛﺘﺎﺑﻪ "ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ"‬
‫اﻟﻔــــﺼـــﻞ ا ﻷ و ل ‪:‬‬
‫ﺍﺒﻥ ﻋﺎﺸﻭﺭ ﻭﻤﺅﺜﺭﺍﺕ ﻭﻋﻭﺍﻤل‬
‫ﺍﻟﺘﻔﻜﻴﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ‬
‫ﻭﻴﺸﺘﻤل ﻋﻠﻰ ﺍﻟﻤﺒﺎﺤﺙ ﺍﻟﺘﺎﻟﻴﺔ ‪:‬‬
‫‪ -‬ﻤﻘـــﺩﻤﺔ ‪:‬‬
‫ ﺍﻟﻤﺒﺤﺙ ﺍﻷﻭل ‪ :‬ﻤﺅﺜﺭﺍﺕ ﺍﻟﺘﻔﻜﻴﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻋﻨﺩ ﺍﻹﻤﺎﻡ‬‫ﻤﺤﻤﺩ ﺍﻟﻁﺎﻫﺭ ﺍﺒﻥ ﻋﺎﺸﻭﺭ‪. .‬‬
‫ ﺍﻟﻤﺒﺤﺙ ﺍﻟﺜﺎﻨﻲ ‪ :‬ﻋﻭﺍﻤل ﺍﻟﺘﻔﻜﻴﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻋﻨﺩ ﺍﻹﻤﺎﻡ‬‫ﻤﺤﻤﺩ ﺍﻟﻁﺎﻫﺭ ﺍﺒﻥ ﻋﺎﺸﻭﺭ‪.‬‬
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‫ﺍﻟﺒـﺎﺏ ﺍﻷﻭﻝ" ﲤﻬـﻴﺪﻱ" ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋـﺎﺷﻮﺭ ﻭﻛﺘﺎﺑﻪ "ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ"‬
‫ﻣﻘﺪﻣﺔ ‪:‬‬
‫ﳚﺪﺭ ﺑﻨﺎ ﺃﻥ ﻧﺘﻨﺎﻭﻝ ﰲ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﻣﺆﺛﺮﺍﺕ ﻭ ﻋﻮﺍﻣﻞ ﺍﻟﺘﻔﻜﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻟﻺﻣـﺎﻡ‬
‫ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻣﻦ ﺧﻼﻝ ﺳﲑﺗﻪ ﺍﻟﺬﺍﺗﻴﺔ‪ ،‬ﺍﻟﱵ ﺍﺭﺗﺄﻳﻨﺎ ﺃﻥ ﻧﻘﺪﻣﻬﺎ ﰲ ﻣﺒﺤﺜﲔ‪ ،‬ﻭ ﻛـﻞ‬
‫ﻣﺒﺤﺚ ﻳﺘﻨﺎﻭﻝ ﻋﺪﺓ ﻧﻘﺎﻁ‪ ،‬ﻭ ﻛﻞ ﻧﻘﻄﺔ ﺗﺘﻨﺎﻭﻝ ﻋﺪﺓ ﻣﻄﺎﻟﺐ ﰲ ﻧﻘﺎﻁ ﻓﺮﻋﻴﺔ ﺗﻮﺿـﺢ ﺑﺪﻗـﺔ‬
‫ﻣﺆﺛﺮﺍﺕ ﻭﻋﻮﺍﻣﻞ ﺍﻟﺘﻔﻜﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻣﻦ ﺧـﻼﻝ ﻧـﺸﺄﺗﻪ ﰲ ﳏﻴﻄـﻪ‬
‫ﺍﻷﺳﺮﻱ ﻭﺍﳌﺆﺛﺮﺍﺕ ﺍﻟﺬﺍﺗﻴﺔ ﰲ ﺍﻻﺳﺘﻌﺪﺍﺩ ﺍﻟﻔﻄﺮﻱ ﻭ ﺍﻟﺘﺤـﻀﲑ ﺍﻟﻌﻠﻤـﻲ ﻭﺍﻟـﻮﻇﻴﻔﻲ‪ ...‬ﰲ‬
‫ﺍﳌﺒﺎﺣﺚ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ ‪ :‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻭ ﻣﺆﺍﺛﺮﺕ ﺍﻟﺘﻔﻜﻴـﺮ ﺍﳌﻘﺎﺻﺪﻱ ‪.‬‬
‫‪.1-1‬ﻣﻮﻟﺪﻩ ﻭﻧﺸﺄﺗﻪ ‪:‬‬
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‫ﺍﻟﺒـﺎﺏ ﺍﻷﻭﻝ" ﲤﻬـﻴﺪﻱ" ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋـﺎﺷﻮﺭ ﻭﻛﺘﺎﺑﻪ "ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ"‬
‫ﻭﻟﺪ ﻓﻀﻴﻠﺔ ﺍﻷﺳﺘﺎﺫ ﺍﻟﺸﻴﺦ ﺍﻟﻌﻼﻣﺔ ﺍﻹﻣﺎﻡ‪ :‬ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﺑﻘﺼﺮ ﺟـﺪﻩ‬
‫ﻟﻸﻡ ﺑﻀﺎﺣﻴﺔ ﺍﳌﺮﺳﻰ ﰲ ﴰﺎﻝ ﺗﻮﻧﺲ‪ ،‬ﻋﺎﻡ ‪1296‬ﻫـ ﺍﳌﻮﺍﻓﻖ ﻟـ ‪1879‬ﻡ‪.‬‬
‫ﻓﺄﺑﻮﻩ ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻫﺬﺍ ﺍﻷﺧﲑ ﺍﻟﺬﻱ ﲰﻰ ﻋﻠﻴﻪ ﺷـﻴﺨﻨﺎ –‬
‫ﺍﳌﻘﺎﺻﺪﻱ‪ ،‬ﺍﻟﻔﻘﻴﻪ‪ ،‬ﺍﻷﺻﻮﱄ‪ ،‬ﺍﳌﻔﺴﺮ‪ ،‬ﺍﻟﻠﻐﻮﻱ‪ ،‬ﺍﻷﺩﻳﺐ‪ ،‬ﺍﻟﻨﺤﻮﻱ …‪ – .‬ﻭ ﻧﻄﻠﻖ ﻋﻠﻴﻪ ﳏﻤﺪ‬
‫ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﺍﻷﻭﻝ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪1868‬ﻡ‪1284/‬ه ) ﺃﻱ ﺟﺪﻩ ﻷﺑﻴﻪ(‪.‬‬
‫ﺃﻣﺎ ﺃﻣﻪ ﻓﻬﻲ ﻓﺎﻃﻤﺔ ﺑﻨﺖ ﳏﻤﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻮﻋﺘﻮﺭ ﺍﻟﻮﺯﻳﺮ ﰲ ﻋﻬﺪ ﻋﻠﻲ ﺑﺎﻱ‪.‬‬
‫ﻭﺗﺰﻭﺝ ﺷﻴﺨﻨﺎ – ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ – ﻓﺎﻃﻤﺔ ﺑﻨﺖ ﳏﻤﺪ ﺑـﻦ ﻣـﺼﻄﻔﻰ‬
‫ﳏﺴﻦ‪ ،‬ﻭﺁﻝ ﳏﺴﻦ ﺃﺳﺮﺓ ﻣﻌﺮﻭﻓﺔ ﺑﺎﻟﻌﻠﻢ ﻭﺑﺈﻣﺎﻣﺘﻬﺎ ﻟﻠﺠﺎﻣﻊ ﺍﻷﻋﻈﻢ )‪.(1‬‬
‫ﻧﺸﺄ ﺍﻟﺸﻴﺦ‪ :‬ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﰲ ﺑﻴﺖ ﻋﻠﻢ‪ ،‬ﻓﺘﻠﻘﻰ ﻣﺒﺎﺩﺋﻪ ﻣﻨﺬ ﺻﺒﺎﻩ ﻋﻠﻰ‬
‫ﻋﻠﻤﺎﺀ ﻛﺎﻧﻮﺍ ﻣﻦ ﺃﺳﺮﺗﻪ ﻭﻣﻦ ﻏﲑ ﺃﺳﺮﺗﻪ )‪ ،(2‬ﻋﺎﻳﺶ ﺷﻴﺨﻨﺎ ﻣﺮﺣﻠﺘﲔ ﺗﺎﺭﳜﻴﺘﲔ‪ ،‬ﺍﻷﻭﱃ ﻣﺮﺣﻠﺔ‬
‫ﺍﻻﺣﺘﻼﻝ ﺍﻟﻌﺴﻜﺮﻱ ﺍﻟﻔﺮﻧﺴﻲ ﺍﳌﺒﺎﺷﺮ )‪1298‬ﻫـ ﺇﱃ ‪ 1363‬ﻫــ‪1881/‬ﻡ ﺇﱃ ‪1956‬ﻡ‬
‫(‪.‬‬
‫ﻭ ﺍﳌﺮﺣﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻫﻲ ﻣﺮﺣـﻠﺔ ﺍﻻﺳﺘﻘــﻼﻝ ) ‪1363‬ﻫـ ﺇﱃ ‪1393‬ﻫــ ‪/‬‬
‫‪1956‬ﻡ ﺇﱃ‪1973‬ﻡ()‪. (1‬‬
‫ﻭﺗﻮﰱ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪-‬ﻳﻮﻡ ﺍﻷﺣﺪ ‪ 3‬ﺭﺟﺐ ‪1393‬ﻫـ ‪ 12 /‬ﺃﻭﺕ ‪1973‬ﻡ‪ ،‬ﻋﻦ ﻋﻤـﺮ‬
‫ﻳﻨﺎﻫﺰ )‪ (94‬ﺳﻨﺔ‪ ،‬ﻗﻀﺎﻫﺎ ﻛﻠﻬﺎ ﻋﻤﻼ ﻭﻧﺸﺎﻃﺎ ﻋﻠﻤﻴﺎ ﻭ ﻳﺘﻀﺢ ﻟﻨﺎ ﺫﻟﻚ ﰲ ‪:‬‬
‫‪.2-1‬ﻃﺒﻴﻌﺔ ﻣﻨﺘﻤﺎﻩ ﺍﻷﺳــﺮﻱ ‪:‬‬
‫ﺇﻥ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﲝﻜﻢ ﻣﻨﺘﻤﺎﻩ ﺍﻷﺳﺮﻱ ﻳﻨﺤﺪﺭ ﻣﻦ ﺃﺳﺮﺓ ﲨﻌﺖ ﺑﲔ‬
‫ﺍﻻﻫﺘﻤﺎﻡ ﺑﺎﻟﻌﻠﻢ ﻭ ﺑﺎﳌﻠﻚ‪ ،‬ﻓﻬﻮ ﻣﻦ ﺟﻬﺔ ﻳﻨﺘﻤﻲ ﻷﺳﺮﺓ ﺍﺷﺘﻬﺮﺕ ﺑﺎﻟﻌﻠﻢ‪ ،‬ﻭﺿﺮﺑﺖ ﺑﺴﻬﻢ ﻭﺍﻓﺮ‬
‫ﻓﻴﻪ‪ " :‬ﻭﻟﻘﺪ ﺃﳒﺒﺖ ﻫﺬﻩ ﺍﻷﺳﺮﺓ ﺍﻟﻜﺮﳝﺔ‪ ،‬ﺃﻋﻼﻣﺎ ﻳﺒﺎﻫﻲ ‪‬ﻢ ﺍﻟﻮﻃﻦ ﺍﻟﻌﺮﰊ ‪ ،‬ﻭﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪،‬‬
‫ﻟﺪﻭﺭﻫﻢ ﺍﻟﺮﻳﺎﺩﻱ ﰲ ﺑﻌﺚ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺧﺪﻣﺔ ﺍﳊﻀﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﳍﻢ ﺑﺼﻤﺎ‪‬ﻢ ﺍﻟﺒﺎﺩﻳﺔ ﰲ‬
‫ﺗﻮﻧﺲ ﺛﻘﺎﻓﺔ ﻭﺃﺧﻼﻗﺎ‪.‬‬
‫)‪ -(1‬ﻳﻨﻈﺮ ﺍﳊﺴﲏ ﺍﲰﺎﻋﻴﻞ ‪ ،‬ﻧﻈﺮﻳﺔ ﺍﳌﻘﺎﺻﺪ ﻋﻨﺪ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﺍﳌﻌﻬﺪ ﺍﻟﻌﺎﳌﻲ ﻟﻠﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ ﻫﲑﻧﺪﻥ ‪ ،‬ﻓﲑﺟﻴﻨﻴﺎ ‪ ،‬ﺍﻟﻮﻻﻳﺎﺕ ﺍﳌﺘﺤﺪﺓ‬
‫ﺍﻷﻣﺮﻳﻜﻴﺔ ‪،‬ﻁ‪1416 ،1‬ﻫـ ‪1995‬ﻡ ‪ ،‬ﺹ ‪ .80 – 76‬ﺑﺘﻠﺨﻴﺺ ﻭ ﺗﺼﺮﻑ‪.‬‬
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‫ﺍﻟﺒـﺎﺏ ﺍﻷﻭﻝ" ﲤﻬـﻴﺪﻱ" ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋـﺎﺷﻮﺭ ﻭﻛﺘﺎﺑﻪ "ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ"‬
‫ﻭﻣﻦ ﺃﻭﻟﺌﻚ ﺍﻷﻋﻼﻡ ﺍﻟﻜﺮﺍﻡ ﻧﺬﻛﺮ‪ ،‬ﺍﻟـﺸﻴﺦ ﺃﲪـﺪ ﺍﺑـﻦ ﻋﺎﺷـﻮﺭ ﺍﳌﺘـــﻮﰱ ﺳـﻨﺔ‬
‫‪1839‬ﻡ‪1255/‬ﻫـ ‪.‬ﻭﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪1849‬ﻡ‪1266/‬ﻫـ‪.‬ﻭﲰﻴـﻪ‬
‫ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪1868‬ﻡ‪1276/‬ﻫـ‪ .‬ﺟﺪﻩ ﺍﳌﺬﻛﻮﺭ ﺃﻋﻼﻩ‪ ،‬ﻭﺣﻔﻴـﺪﻩ‬
‫ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﻟﻔﺎﺿﻞ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪1970‬ﻡ‪1390/‬ﻫـ …‬
‫ﺃﻣﺎ ﻣﻦ ﺟﻬﺔ ﺃﻣﻪ ﻓﺈﻧﻪ ﻛﺬﻟﻚ ﻳﻨﺘﻤﻲ ﻟﻸﺳﺮﺓ ﲨﻌﺖ ﺑﲔ ﺍﻟﻌﻠﻢ ﻭﺍﳌﻠﻚ ﻓﺠﺪﻩ ﻷﻣــﻪ ﻫـﻮ‬
‫‪ " :‬ﳏﻤﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻮﻋﺘﻮﺭ ﺍﻟﻮﺯﻳﺮ ﰲ ﻋﻬﺪ ﻋﻠﻲ ﺑﺎﻱ "‬
‫)‪. (1‬‬
‫ﰒ ﻳﻀﺎﻑ ﺇﱃ ﻫﺬﺍ ﺃﻥ ﺃﺳﺮﺓ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﺗﻨﺤﺪﺭ ﻣﻦ ﺃﺻﻞ ﺃﻧﺪﻟﺴﻲ ﻧﺰﺣﺖ ﺇﱃ ﻣﺪﻳﻨﺔ )ﺳﻼ(‬
‫ﻣﻦ ﺍﳌﻐﺮﺏ ﺍﻷﻗﺼﻰ ﺑﻌﺪ ﺳﻘﻮﻁ ﺍﳊﻜﻢ ﺍﻹﺳﻼﻣﻲ ﰲ ﺍﻷﻧﺪﻟﺲ‪ ،‬ﳋﻮﻓﻬﺎ ﻋﻠﻰ ﺩﻳﻨﻬﺎ‪ ،2‬ﻓﻠﻬـﺬﺍ‬
‫ﺍﳌﻨﺘﻤﻰ ﺍﻷﺳﺮﻱ‪ ،‬ﺃﺛﺮ ﻋﻠﻰ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻣﻦ ﺧﻼﻝ ﺛﻼﺛﺔ ﻋﻮﺍﻣﻞ ﻫﺎﻣﺔ ﻛﺎﻥ ﳍﺎ ﺃﺑﻠﻎ‬
‫ﺍﻷﺛﺮ ﰲ ﺩﻓﻌﻪ ﺇﱃ ﺍﻟﻌﻨﺎﻳﺔ ﺑﺎﻟﺘﻔﻜﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻫﻲ ‪:‬‬
‫‪ .1-2‬ﺍﳊﻨﲔ ﺍﻟﺪﺍﺋﻢ ﺇﱃ ﲡﺪﻳﺪ ﳎﺪ ﺍﻹﺳﻼﻡ ﺍﻟﻀﺎﺋﻊ‪ ،‬ﻭﺍﻟﻌﻮﺩﺓ ﺇﱃ ﺍﻟﻘﻮﺓ ﻭﺍﻟﻔﺎﻋﻠﻴـﺔ ﺍﻟـﱵ‬
‫ﺗﻜﻔﻞ ﻟﻠﻤﺴﻠﻤﲔ ﺍﺳﺘﺮﺟﺎﻉ ﻣﻜﺎﻧﺘﻬﻢ ﰲ ﺍﻟﻌﺎﱂ ﺗﻠﻚ ﺍﳌﻜﺎﻧﺔ ﺍﻟﱵ ﻓﻘﺪﻭﻫﺎ ﺑﺴﺒﺐ ﺍﳓـﺮﺍﻓﻬﻢ‬
‫ﻋﻦ ﺍﻟﺪﻳﻦ ﻭ ﺗﻀﻴﻴﻌﻬﻢ ﳊﺪﻭﺩﻩ‪ ،‬ﻭﻛﺎﻥ ﺫﻟﻚ ﺑﻔﻌﻞ ﺟﻬﻠﻬﻢ ﳊﻘﻴﻘﺔ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﻭﲤـﺴﻜﻬﻢ‬
‫ﺑﺎﻟﻘﺸﻮﺭ ﺩﻭﻥ ﺍﻟﻠﺒﺎﺏ‪.‬‬
‫ﻧﻌﻢ ﺇﻥ ﺃﺳﺮﺓ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻣﻦ ﺟﻬﺔ ﺃﺑﻴﻪ ‪-‬ﻋﻠﻰ ﺍﻷﻗﻞ‪-‬ﻛﺎﻧﺖ ﺗﺮﻯ ﻧﻔﺴﻬﺎ‬
‫ﻣﺴﺌﻮﻟﺔ ﲝﻜﻢ ﻣﻨﺘﻤﺎﻫﺎ ﺍﻷﻧﺪﻟﺴﻲ ﻋﻦ ﻛﺎﺭﺛﺔ ﺍﻟﻔﺮﺩﻭﺱ ﺍﳌﻔﻘﻮﺩﺓ‪،‬ﻭﻫﺬﺍ ﻣﺎ ﺟﻌﻠـﻬﺎ ﺗﻮﺟـﻪ‬
‫ﺃﺑﻨﺎﺀﻫﺎ ﻭﺟﻬﺔ ﺩﻳﻨﻴﺔ ‪ ،‬ﺃﻋﲏ ﺑﺬﻟﻚ ﺍﻋﺘﻘﺎﺩﻫﺎ ﲝﻜﻢ ﻣﻨﺘﻤﺎﻫﺎ ﺍﻷﻧﺪﻟﺴﻲ ﺃ‪‬ﺎ ﻣﺴﺌﻮﻟﺔ ﺇﱃ ﺣـﺪ‬
‫ﻣﺎ‪ ،‬ﻋﻦ ﻭﻗﻮﻉ ﺍﻟﻜﺎﺭﺛﺔ‪ ،‬ﻻ ﺃ‪‬ﺎ ﺗﺴﺒﺒﺖ ﻓﻴﻬﺎ ﺑﺸﻜﻞ ﻣﺒﺎﺷﺮ‪ ،‬ﻓﻘﺪ ﻛﺎﻧﺖ ﺗﺮﻯ ﺃﻥ ﻋﻠﻴﻬﺎ ﺃﻥ‬
‫ﺗﺜﺄﺭ ﻟﻺﺳﻼﻡ‪ ،‬ﻭﳌﻦ ﻗﺘﻞ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻋﻦ ﻃﺮﻳﻖ ﺇﺭﺟﺎﻋﻪ ﺇﱃ ﺣﺎﻟﺔ ﻣﻦ ﺍﻟﻘﻮﺓ ﻭﺍﻟﺴﻄﻮﺓ‪.‬‬
‫‪.2-2‬ﺃﻣﺎ ﻣﻦ ﺣﻴﺚ ﺍﻫﺘﻤﺎﻣﺎﺕ ﻟﻸﺳﺮﺓ‪ ،‬ﻭﻣﻨﻬﺎ ﺍ‪‬ﺎﻝ ﺍﻟﺪﻳﲏ ﺑﺎﻟﺬﺍﺕ‪ ،‬ﻓﺈﻥ ﺍﻟﻌﻼﻣﺔ ﺍﺑﻦ ﻋﺎﺷـﻮﺭ‬
‫ﺑﺪﺃ ﻣﺘﻔﻄﻨﺎ ﳋﻄﻮﺭﺓ ﺍﻻﺧﺘﻼﻓﺎﺕ ﺍﳌﺬﻫﺒﻴﺔ‪ ،‬ﻭﻣﺎ ﻳﺘﺮﺗﺐ ﻋﻠﻴﻬﺎ ﻣﻦ ﺁﺛﺎﺭ ﺳﻠﺒﻴﺔ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻣﻦ‬
‫)‪-(1‬ﺑﺮﻱ ﺣﻮﺍﺱ ‪ ،‬ﺍﳌﻘﺎﻳﻴﺲ ﺍﻟﺒﻼﻏﻴﺔ ﰲ ﺗﻔﺴﲑ ﺍﻟﺘﺤﺮﻳﺮ ﻭ ﺍﻟﺘﻨﻮﻳﺮ ﶈﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﺃﻃﺮﻭﺣﺔ ﺩﻛﺘﻮﺭﺍﻩ ﺍﻟﺪﻭﻟﺔ ‪ ،‬ﺟﺎﻣﻌﺔ ﺍﳉﺰﺍﺋﺮ ‪1996 ،‬ﻡ‪،‬‬
‫ﺹ ‪.15‬‬
‫)‪-(2‬ﻳﻨﻈﺮ ﺍﻟﻐﺎﱄ ﺑﻠﻘﺎﺳﻢ ‪ ،‬ﺷﻴﺦ ﺍﳉﺎﻣﻊ ﺍﻻﻋﻈﻢ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ ‪ ،‬ﺹ ‪25‬‬
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‫ﺍﻟﺒـﺎﺏ ﺍﻷﻭﻝ" ﲤﻬـﻴﺪﻱ" ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋـﺎﺷﻮﺭ ﻭﻛﺘﺎﺑﻪ "ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ"‬
‫ﲤﺰﻕ ﴰﻠﻬﻢ‪ ،‬ﻭﺗﻜﺴﺮ ﺷﻮﻛﺘﻬﻢ ‪ ،‬ﻭﺗﻔﺘﺖ ﻭﺣﺪ‪‬ﻢ‪ ،‬ﻭﰲ ﺫﻟﻚ ﺿﻴﺎﻉ ﻟﻘﻮﺓ ﺍﻹﺳﻼﻡ‪ ،‬ﻓﺘﻮﻟـﺪﺕ‬
‫ﻟﺪﻳﻪ ﺍﻟﺮﻏﺒﺔ ﺍﳉﺎﳏﺔ ﰲ ﺍﻟﺒﺤﺚ ﻋﻦ ﻋﻠﻢ ﻳﻌﻴﺪ ﺇﱃ ﺍﳌﺴﻠﻤﲔ ﻣﺎ ﺍﻓﺘﻘﺪﻭﻩ ﻣﻦ ﻭﺣﺪﺓ ﻭﺍﻧـﺴﺠﺎﻡ‪،‬‬
‫ﻭﻳﺮﺟﻊ ﺇﻟﻴﻬﻢ ﻭﺣﺪ‪‬ﻢ ﺍﳌﻔﻘﻮﺩﺓ‪ ،‬ﻭ ﻳﺆﺳﺲ ﻟﻠﺘﻔﺎﻫﻢ ﺑﻴﻨﻬﻢ ﻭﻳﻀﻊ ﺣﺪﺍ ﻟﻠﺘﻌﺼﺐ ﺍﳌﺬﻫﱯ‪ ،‬ﺍﻟﺬﻱ‬
‫ﺍﺭﺗﺪ ﺑﺄﺳﻮﺃ ﺍﳌﻔﺎﺳﺪ ﻋﻠﻰ ﺍﻟﻨﻔﻮﺱ ﻭﺍﻟﻌﻘﻮﻝ‪ ،‬ﻭﺿﺮﺏ ﺍﻹﺳﻼﻡ ﰲ ﺻﻤﻴﻤﻪ‪ ،‬ﻭﺃﺿـﻌﻒ ﻗﻮﺗـﻪ‪،‬‬
‫ﻭﻗﻮﺽ ﺳﻠﻄﺎﻧﻪ‪.‬‬
‫ﻭﻫﺎ ﻫﻮ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻳﺸﲑ ﺇﱃ ﺃﻥ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﻛﺎﻧﺖ ﻣﻦ ﺃﺑﻠﻎ ﺍﳌـﺆﺛﺮﺍﺕ‬
‫ﺍﻟﱵ ﺩﻋﺘﻪ ﺇﱃ ﺍﻻﻫﺘﻤﺎﻡ ﲟـﻮﺿــﻮﻉ ﺍﳌﻘﺎﺻﺪ ﻭﺍﻟﺘﺮﻛﻴﺰ ﻋﻠﻴﻬﺎ ﺣﻴﺚ ﺟﺎﺀ ﰲ ﻛﺘﺎﺑﻪ "ﻣﻘﺎﺻﺪ‬
‫ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ " ‪" :‬ﻫﺬﺍ ﻛﺘﺎﺏ ﻗﺼﺪﺕ ﻣﻨﻪ ﺇﱃ ﺇﻣﻼﺀ ﻣﺒﺎﺣﺚ ﺟﻠﻴﻠﺔ ﻣﻦ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﻭ ﺍﻟﺘﻤﺜﻴﻞ ﳍﺎ ﻭﺍﻻﺣﺘﺠﺎﺝ ﻹﺛﺒﺎ‪‬ﺎ ﻟﺘﻜﻮﻥ ﻧﱪﺍﺳﺎ ﻟﻠﻤﺘﻔﻘﻬﲔ ﰲ ﺍﻟﺪﻳﻦ ﻭﻣﺮﺟﻌﺎ ﺑﻴﻨﻬﻢ‬
‫ﻋﻨﺪ ﺍﺧﺘﻼﻑ ﺍﻷﻧﻈﺎﺭ‪ ،‬ﻭﺗﺒﺪﻝ ﺍﻹﻋﺼﺎﺭ‪ ،‬ﻭﺗﻮﺳﻼ ﺇﱃ ﺇﻗﻼﻝ ﺍﻻﺧﺘﻼﻑ ﺑﲔ ﻓﻘﻬﺎﺀ ﺍﻷﻣـﺼﺎﺭ‪،‬‬
‫ﻭﺩﺭﺑﺔ ﻷﺗﺒﺎﻋﻬﻢ ﻋﻠﻰ ﺍﻹﻧﺼﺎﻑ‪ ،‬ﰲ ﺗﺮﺟﻴﺢ ﺑﻌﺾ ﺍﻷﻗﻮﺍﻝ ﻋﻠﻰ ﺑﻌـﺾ ﻋﻨﺪ ﺗﻄـﺎﻳﺮ ﺷـﺮﺭ‬
‫ﺍﳋﻼﻑ‪ ،‬ﺣﱴ ﻳﺴﺘﺘﺐ ﺑﺬﻟﻚ ﻣﺎ ﺃﺭﺩﻧﺎﻩ ﻏﲑ ﻣﺮﺓ ﻣﻦ ﻧﺒﺬ ﺍﻟﺘﻌﺼﺐ ﻭ ﺍﻟﻔﻴﺌﺔ ﺇﱃ ﺍﳊﻖ ﺇﺫﺍ ﻛـﺎﻥ‬
‫ﺍﻟﻘﺼﺪ ﺇﻏﺎﺛﺔ ﺍﳌﺴﻠﻤﲔ ﺑﺒﻼﻟﺔ ﺗﺸﺮﻳﻊ ﻣﺼﺎﳊﻬﻢ ﺍﻟﻄﺎﺭﺋﺔ ﻣﱴ ﻧﺰﻟـﺖ ﺍﳊـﻮﺍﺩﺙ ﻭ ﺍﺷـﺘﺒﻜﺖ‬
‫ﺍﻟﻨﻮﺍﺯﻝ …"‬
‫)‪(1‬‬
‫‪ .3-2‬ﻧﺸﺄﺗﻪ ﰲ ﻛﻨﻒ ﺟﺪﻩ ﻷﻣﻪ‪ ،‬ﳏﻤﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻮﻋﺘﻮﺭ‪ ،‬ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﺸﻐﻞ ﻣﻨﺼﺐ ﻭﺯﻳـﺮ ﰲ‬
‫ﺩﻭﻟﺔ ﻋﻠﻲ ﺑﺎﻱ ﰲ ﺗﻮﻧﺲ‪ ،‬ﻓﻘﺪ ﺛﺒﺖ ﺃﻧﻪ ﻻﺯﻣﻪ‪ ،‬ﻭﻻ ﺷﻚ ﺃﻥ ﻫﺬﻩ ﺍﳌﻼﺯﻣﺔ ﺟﻌﻠﺘﻪ ﻳﻄﻠـﻊ‬
‫ﻋﻦ ﻛﺜﺐ ﻋﻠﻰ ﻣﺸﺎﻛﻞ ﺍﳌﻠﻚ ﻭﳘﻮﻡ ﺍﻟﺴﻠﻄﺎﻥ‪ ،‬ﻭﻣﺎ ﻳﻘﺘﻀﻴﻪ ﻣﻦ ﺗﺪﺍﺑﲑ ﻟﻠﻘﻴﺎﻡ ﺑـﺸﺆﻭﻥ‬
‫ﺍﻟﺮﻋﻴﺔ ﻭﺣﻔﻆ ﺍﻷﻣﻦ‪ ،‬ﻭﺍﻧﻌﺎﺵ ﺍﻻﻗﺘﺼﺎﺩ‪ ،‬ﻭﺣﻔﻆ ﺍﻻﺳﺘﻘﺮﺍﺭ ﺍﻻﺟﺘﻤﺎﻋﻲ‪ ،‬ﻭﺣﺸﺪ ﺃﺳﺒﺎﺏ‬
‫ﺍﻟﻘﻮﺓ‪ ،‬ﻭﺍﳌﻨﻌﺔ ﻟﻠﺪﻭﻟﺔ‪.‬‬
‫ﺣﻔﺰﻩ ﺫﻟﻚ ﻟﻠﺘﺄﻣﻞ ﻭﺍﻟﺘﻔﻜﲑ‪ ،‬ﻓﺎﻫﺘـﺪﻯ ﺇﱃ ﺃﻥ ﲢﻘـﻖ ﺍﻻﺳـﺘﻘﺮﺍﺭ ﺍﻟـﺴﻴﺎﺳﻲ‬
‫ﻭﺍﻻﺟﺘﻤﺎﻋﻲ‪ ،‬ﻭ ﺍﻟﺬﻱ ﻻ ﻳﺘﺄﰐ‪ ،‬ﻭﻻ ﳝﻜﻦ ﺇﻻ ﻋﻦ ﻃﺮﻳﻖ ﺍﻵﰐ ‪:‬‬
‫• ﺍﻟﺘﺤﻜﻢ ﰲ ﻋﻮﺍﻣﻞ ﺍﻟﺼﺮﺍﻉ ﺍﻻﺟﺘﻤﺎﻋﻲ‪ ،‬ﻭﻣﻘﺎﻭﻣﺘﻬﺎ ﺑﺎﻟﻘﻀﺎﺀ ﻋﻠﻰ ﺃﺳـﺒﺎ‪‬ﺎ ﻭﻣﱪﺭﺍ‪‬ـﺎ‪،‬‬
‫ﻭﻋﺰﳍﺎ ﻋﻦ ﺍﻟﺘﺄﺛﲑ ﰲ ﻣﻮﺍﻗﻒ ﺍﻷﻓﺮﺍﺩ ﻭﺍﳉﻤﺎﻋﺎﺕ‪.‬‬
‫)‪ - (1‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ‪ ،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪ ،‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ‪ ،‬ﺹ ‪.05‬‬
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‫ﺍﻟﺒـﺎﺏ ﺍﻷﻭﻝ" ﲤﻬـﻴﺪﻱ" ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋـﺎﺷﻮﺭ ﻭﻛﺘﺎﺑﻪ "ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ"‬
‫• ﲢﺮﻳﺮ ﺍﳌﺒﺎﺩﺭﺍﺕ ﲟﺎ ﻳﻔﺘﺢ ﻟﻸﻓﺮﺍﺩ ﻭﺍﳉﻤﺎﻋﺎﺕ ﺍﻹﺳﻬﺎﻡ ﺑﻘﻮﺓ ﰲ ﺍﳊﻴﺎﺓ‪ ،‬ﻭﺫﻟﻚ ﻋﻦ ﻃﺮﻳـﻖ‬
‫ﺗﺒﺴﻴﻂ ﻗﻮﺍﻋﺪ ﺍﳌﻌﺎﻣﻼﺕ‪ ،‬ﻭ ﲢﺮﻳﺮﻫﺎ ﻣﻦ ﺍﻟﻌﻘﺪ ﺍﻟﱵ ﺣﺠﺮ‪‬ـﺎ ﻭﻛﺎﻧـﺖ ﺳـﺒﺒﺎ ﰲ ﺷـﻞ‬
‫ﺍﻹﺭﺍﺩﺍﺕ‪ ،‬ﻭﻗﺘﻞ ﺍﻟﻄﻤﻮﺡ‪ ،‬ﻓﺎﻧﻌﻜﺲ ﺫﻟﻚ ﺳﻠﺒﺎ ﻋﻠﻰ ﺍﳊﺮﻛﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻓﺄﺩﻯ ﺫﻟﻚ ﺇﱃ‬
‫ﲣﻠﻒ ﻋﻠﻤﻲ ﻭﺍﻗﺘﺼﺎﺩﻱ‪ ،‬ﻭﻣﻦ ﰒ ﺃﺻﺎﺏ ﺍ‪‬ﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ ﲣﻠﻒ ﺭﻫﻴﺐ ﺿﺮﺑﻪ ﰲ ﺻﻤﻴﻢ‬
‫ﻭﺟﻮﺩﻩ‪ ،‬ﻭﻫﻜﺬﺍ ﺍﻫﺘﺪﻯ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﺇﱃ ﺃﻥ ﺍﳌﺴﻠﻤﲔ ﺃﺿﺤﻮﺍ ﰲ ﺣﺎﺟﺔ‬
‫ﻣﺎﺳﺔ ﺇﱃ ﻋﻠﻢ ﻳﺴﻬﻢ‪ ،‬ﰲ ﻣﻘﺎﻭﻣﺔ ﺍﻟﺘﻌﺼﺐ ﺍﻟﺪﻳﲏ ﻋﻠﻰ ﺍﻷﻗﻞ ‪،‬ﻭﻫﻮ ﻣﻦ ﺃﺩﻋﻰ ﺍﻷﺳﺒﺎﺏ ﺇﱃ‬
‫ﺍﻟﺼـﺮﺍﻉ ﺍﻻﺟﺘﻤﺎﻋـﻲ ﺍﻟـﺬﻱ ﻣﻨﺸﺆﻩ ‪ ... " :‬ﻋﺴﺮ ﺍﻻﺣﺘﺠـﺎﺝ ﺑـﲔ ﺍﳌﺨـﺘﻠﻔﲔ ﰲ‬
‫ﻣﺴﺎﺋﻞ ﺍﻟﺸﺮﻳﻌﺔ ﺇﺫﺍ ﻛﺎﻧﻮﺍ ﻻ ﻳﻨﺘﻬﻮﻥ ﰲ ﺣﺠﺎﺟﻬﻢ ﺇﱃ ﺃﺩﻟﺔ ﺿﺮﻭﺭﻳﺔ ﺃﻭ ﻗﺮﻳﺒﺔ ﻣﻨﻬﺎ ﻳﺬﻋﻦ‬
‫ﺇﻟﻴﻬﺎ ﺍﳌﻜﺎﺑﺮ ﻭﻳﻬﺘﺪﻱ ‪‬ﺎ ﺍﳌﺸﺒﻪ ﻋﻠﻴﻪ ﻛﻤﺎ ﻳﻬﺘﺪﻱ ﺃﻫﻞ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻌﻘﻠﻴﺔ ﰲ ﺣﺠﺎﺟﻬﻢ ﺍﳌﻨﻄﻘﻲ‬
‫ﻭﺍﻟﻔﻠﺴﻔﻲ ﺇﱃ ﺍﻷﺩﻟﺔ ﺍﻟﻀﺮﻭﺭﻳﺎﺕ ﻭﺍﳌﺸﺎﻫﺪﺍﺕ ﻭﺍﻷﺻﻮﻝ ﺍﳌﻮﺿﻮﻋﺔ‪ ،‬ﻓﻴﻨﻘﻄﻊ ﺑﲔ ﺍﳉﻤﻴﻊ‬
‫ﺍﳊﺠﺎﺝ‪ ،‬ﻭﻳﺮﺗﻔﻊ ﻣﻦ ﺃﻫﻞ ﺍﳉﺪﻝ ﻣﺎ ﻫﻢ ﻓﻴﻪ ﻣﻦ ﳉﺎﺝ‪ (1) " ...‬ﻓﻴﻌﻮﺩ ﻟﻠﻤﺠﺘﻤﻊ ﻭﺋﺎﻣـﻪ‪،‬‬
‫ﻭﻳﺮﺟﻊ ﺇﻟﻴﻪ ﺍﻧﺴﺠﺎﻣﻪ ﻓﻴﻤﻜﻦ ﺫﻟﻚ ﻷﻓﺮﺍﺩﻩ ﻭﲨﺎﻋﺎﺗﻪ ﺍﻟﺘﺂﺯﺭ‪ ،‬ﻭﻗﻀﺎﺀ ﻣﻄﺎﻟﺒﻪ ﻭﺣﺎﺟﺎﺗﻪ‪.‬‬
‫ﻭﺍﻫﺘﺪﻯ ﻛﺬﻟﻚ ﺇﱃ ﺃﻥ ﻫﻨﺎﻙ ﺿﺮﻭﺭﺓ ﻣﻠﺤﺔ ‪ ،‬ﺇﱃ ﲢﺮﻳﺮ ﺍﻻﺟﺘﻬﺎﺩ‪ ،‬ﻭﺇﻋﺎﺩﺓ ﻓﺘﺢ ﺑﺎﺑﻪ‬
‫ﻣﻦ ﺟﺪﻳﺪ‪ ،‬ﻋﻠﻰ ﻣﺼﺮﺍﻋﻴﻪ‪ ،‬ﻟﻜﻦ ﺩﻭﻥ ﺃﻥ ﻳﺘﺮﺗﺐ ﻋﻠﻰ ﺫﻟﻚ ﺍﳋﺮﻭﺝ ﻋﻦ ﺃﺻﻮﻝ ﺍﻹﺳﻼﻡ‬
‫‪،‬ﻭﺇﻃﺎﺭﻩ ﺍﻟﻌﺎﻡ‪ ،‬ﻭﻭﺟﺪ ﺃﻥ ﺧﲑ ﻣﺎ ﻳﻜﻔﻞ ﺫﻟﻚ ﻫﻮ ﻋﻠﻢ ﺍﳌﻘﺎﺻﺪ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﺍﻟـﺬﻱ ﳝﻜـﻦ‬
‫ﺑﻮﺍﺳﻄﺘﻪ ﺗﻮﺿﻴﺢ ﺍﳌﻌﺎﱂ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﻭﺗﻌﻴﲔ ﺍﻟﻀﻮﺍﺑﻂ ﺍﻟﺸﺮﻋﻴﺔ ﺑﺪﻗﺔ‪ ،‬ﳑﺎ ﳚﻌﻞ ﺍ‪‬ﺘﻬﺪ ﳝﻀﻲ ﰲ‬
‫ﺍﺟﺘﻬﺎﺩﻩ‪ ،‬ﻭﻫﻮ ﻣﻄﻤﺌﻦ ﻻﺣﺘﺮﺍﻣﻪ ﻟﺮﻭﺡ ﺍﻹﺳﻼﻡ ﻭ ﺃﺻﻮﻟﻪ‪ ،‬ﻭﳝﻜﻨﻪ ﰲ ﺫﺍﺕ ﺍﻟﻮﻗﺖ ﻣـﻦ‬
‫ﻣﺴﺎﻋﺪﺓ ﺍﻷﻓﺮﺍﺩ ﻭﺍﳌﺆﺳﺴﺎﺕ ﻣﻦ ﲢﻘﻴﻖ ﺍﻻﻧﺴﺠﺎﻡ ﺑﲔ ﻣﺎ ﲤﺎﺭﺳﻪ ﻣﻦ ﻧﺸﺎﻁ ﻭﻣﺎ ﺗﻘﺘـﻀﻴﻪ‬
‫ﺍﻟﺸﺮﻳﻌﺔ ﻣﻦ ﺃﺣﻜﺎﻡ‪.‬‬
‫ﻭﻻ ﺃﺣﺪ ﳚﻬﻞ ﺃﻥ ﻛﺜﲑﺍ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻗﺪ ﺍﻣﺘﻨﻌﻮﺍ ﻋﻦ ﺍﻹﺳﻬﺎﻡ ﰲ ﺃﻧﺸﻄﺔ ﺇﻧﺘﺎﺟﻴﺔ ﺑﻔﻌﻞ‬
‫ﺍﻋﺘﻘﺎﺩﻫﻢ ﲟﺨﺎﻟﻔﺘﻬﺎ ﻟﻠﺪﻳﻦ‪ ،‬ﻭﻛﺎﻥ ﻫﺬﺍ ﻣﺒﻌﺜﻪ ﰲ ﺍﻟﻐﺎﻟﺐ ﻓﺘﺎﻭﻯ ﺷﻜﻠﻴﺔ ﻣﺘﺤﺠﺮﺓ ﻣﻮﺭﻭﺛـﺔ‬
‫ﻋﻦ ﻋﻠﻤﺎﺀ ﺳﺎﺑﻘﲔ‪ ،‬ﺃﻭ ﳏﺪﺛﲔ ﻗﺼﺮﻭﺍ ﻋﻦ ﺍﻻﺟﺘﻬﺎﺩ ﻭﲣﻮﻓـﻮﺍ ﻣﻨـﻪ‪ ،‬ﺣـﱴ ﻻ ‪‬ﻳﺮﻣـﻮﺍ‬
‫ﺑﺎﻻﺑﺘﺪﺍﻉ‪،‬ﻭ ﻗﺪ ﻧﺘﺞ ﻋﻦ ﺫﻟﻚ ﻇﺎﻫﺮﺗﺎﻥ ﺳﻠﺒﻴﺘﺎﻥ ﳘﺎ ‪:‬‬
‫)‪-(1‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ‪ ،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺹ ‪. 05‬‬
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‫ﺍﻟﺒـﺎﺏ ﺍﻷﻭﻝ" ﲤﻬـﻴﺪﻱ" ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋـﺎﺷﻮﺭ ﻭﻛﺘﺎﺑﻪ "ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ"‬
‫‪ (1‬ﻇﻬﻮﺭ ﻓﺌﺔ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺫﺍﺕ ﺗﻌﺼﺐ ﺳﻠﱯ‪.‬‬
‫‪ (2‬ﻇﻬﻮﺭ ﻓﺌﺔ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺫﺍﺕ ﺍﻧﻔﺘﺎﺡ ﻣﺘﻨﺼﻞ ﻭﻣﺘﻨﻜﺮ‪.‬‬
‫ﻭﻻ ﻋﻼﺝ ﳍﺬﻩ ﺍﻟﻈﺎﻫﺮﺓ ﺇﻻ ﺑﺎﻟﻌﻮﺩﺓ ﺇﱃ ﺍﻻﺟﺘﻬﺎﺩ ﺍﻟﺬﻱ ﳛﺮﺭ ﺍﻟﻔﺌـﺔ ﺍﻷﻭﱃ ﻣـﻦ‬
‫ﺳﻠﺒﻴﺘﻬﺎ‪ ،‬ﻭﻳﺒﺼﺮ ﺍﻟﻔﺌﺔ ﺍﻟﺜﺎﻧﻴﺔ ﲝﻘﻴﻘﺔ ﺍﻟﺪﻳﻦ‪ ،‬ﺇﺫ ﻻ ﺑﺪ ﺃﻥ ﻳﻨﺼﺐ ﺍﻻﺟﺘﻬﺎﺩ ﻋﻠﻰ ﺿـﺒﻂ‬
‫ﺍﳌﻌﺎﻣﻼﺕ ﻟـ "‪ ...‬ﺃ‪‬ﺎ ﺍﳉﺪﻳﺮﺓ ﺑﺄﻥ ﲣﺺ ﺑﺎﺳﻢ ﺍﻟﺸﺮﻳﻌﺔ ﻭ ﺍﻟﱵ ﻫﻲ ﻣﻈﻬﺮ ﻣﺎ ﺭﺍﻋـﺎﻩ‬
‫ﺍﻹﺳﻼﻡ ﻣﻦ ﺗﻌﺎﺭﻳﻒ ﺍﳌﺼﺎﱀ ﻭﺍﳌﻔﺎﺳﺪ ﻭ ﺗﺮﺍﺟﻴﺤﻬﺎ ﳑﺎ ﻫﻮ ﻣﻈﻬﺮ ﻋﻈﻤـﺔ ﺍﻟـﺸﺮﻳﻌﺔ‬
‫ﺍﻻﺳﻼﻣﻴﺔ ﺑﲔ ﺑﻘﻴﺔ ﺍﻟﺸﺮﺍﺋﻊ ﻭ ﺍﻟﻘﻮﺍﻧﲔ ﻭ ﺍﻟﺴﻴﺎﺳﺎﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﳊﻔﻆ ﻧﻈـﺎﻡ ﺍﻟﻌـﺎﱂ‬
‫ﻭﺇﺻﻼﺡ ﺍ‪‬ﺘﻤﻊ "‬
‫)‪.(1‬‬
‫ﺗﻠﻜﻢ ﻫﻲ ﺃﻫﻢ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻷﺳﺮﻳﺔ ﺍﳌﺆﺛﺮﺓ ﺍﻟﱵ ﻛﺎﻥ ﳍﺎ ﺍﻷﺛﺮ ﺍﻟﺒﺎﻟﻎ ﰲ ﺗﻮﺟﻴﻪ ﺍﻫﺘﻤﺎﻡ ﺍﻹﻣﺎﻡ‪:‬‬
‫ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﺇﱃ ﺍﻟﻔﻜﺮ ﺍﳌﻘﺎﺻﺪﻱ‪ ،‬ﻭﺗﺮﻛﻴﺰﻩ ﻋﻠﻴﻪ ‪ ،‬ﻭ ﻟﻴﺴﺖ ﺍﻟﻌﻮﺍﻣﻞ ﻭﺍﳌﺆﺛﺮﺍﺕ‬
‫ﺍﻷﺳﺮﻳﺔ ﻭﺣﺪﻫﺎ ﺍﻟﱵ ﻭﺟﻬﺖ ﺗﻔﻜﲑ ﺍﻹﻣﺎﻡ‪:‬ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻓﻬﻨﺎﻙ ﺃﻳﻀﺎ ‪:‬‬
‫‪ - 3‬ﺍﳌـﺆﺛﺮﺍﺕ ﺍﻟﺬﺍﺗﻴـﺔ ‪:‬‬
‫ﻭﻧﻌﲏ ‪‬ﺎ ﻣﻜﻮﻧﺎﺕ ﺷﺨﺼﻴﺘﻪ‪ ،‬ﻓﺎﳌﺘﺄﻣﻞ ﰲ ﺳﲑﺗﻪ ﺍﻟﺬﺍﺗﻴﺔ ﻣﻦ ﺧـﻼﻝ ﳐﺘﻠـﻒ ﺍﻟﺘﺮﲨـﺎﺕ‬
‫ﺍﻟﺸﺨﺼﻴﺔ ﳊﻴﺎﺗﻪ ﻳﻜﺘﺸﻒ ﺍﻵﰐ ‪:‬‬
‫‪" .1-3‬ﻧﺒﻮﻏﻪ ﺍﳌﺒﻜﺮ‪ ،‬ﺇﺫ ﺃﻧﻪ ﺣﻔﻆ ﺍﻟﻘﺮﺁﻥ ﻭﻫﻮ ﱂ ﻳﺘﺠﺎﻭﺯ ﺑﻌﺪ ﺳﺖ ﺳﻨﻮﺍﺕ ﻣﻦ ﺍﻟﻌﻤﺮ "‬
‫‪-3‬‬
‫‪.2‬‬
‫)‪(2‬‬
‫ﺣﺒﻪ ﺍﻟﺸﺪﻳﺪ ﻟﻠﺘﻔﺮﺩ ﻭ ﺍﻟﺘﻤﻴﺰ ﳑﺎ ﺟﻌﻠﻪ ﳛﺼﻞ ﻋﻠﻰ ‪ " :‬ﺷﻬﺎﺩﺓ ﺍﻟﺘﻄﻮﻳﻊ ﻣـﻦ ﺟـﺎﻣﻊ‬
‫ﺍﻟﺰﻳﺘﻮﻧﺔ‪ ،‬ﻭﻟﻴﺲ ﺫﻟﻚ ﻓﺤﺴﺐ‪ ،‬ﺑﻞ ﻓﺎﻕ ﲨﻴﻊ ﺃﻗﺮﺍﻧﻪ‪ ،‬ﻭﻧﺎﻝ ﺃﺣﺴﻦ ﺍﻟﺪﺭﺟﺎﺕ ﻭﻫﺬﺍ ﰲ‬
‫ﺣﺪ ﺫﺍﺗﻪ ﻳﻜﺸﻒ ﻋﻦ ‪‬ﻢ ﺷﺪﻳﺪ ﻟﻠﻤﻌﺮﻓﺔ ‪ ،‬ﻭﺟ ‪‬ﺪ ﻋﻠﻰ ﻃﻠﺒﻬﺎ ﻣﻬﻤﺎ ﻛﺎﻧﺖ ﻋﻮﻳـﺼﺔ‪،،‬‬
‫ﻭﻋﻘﻠﻴﺔ ﺟ ‪‬ﺪ ﻣﺘﻔﻮﻗﺔ ﳑﺎ ﻫﻴﺄ ﻟﻼﻧﻔﺘﺎﺡ ﻟـﻪ ﻋﻠـﻰ ﺷـﱴ ﳎـﺎﻻﺕ ﺍﳊﻴـﺎﺓ ﻭﳐﺘﻠـﻒ‬
‫ﺍﻻﻫﺘﻤﺎﻣﺎﺕ)‪ " .(3‬ﻭﻳﻈﻬﺮ ﺃﻥ ﺍﻟﺸﻴﺦ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻛﺎﻥ ﺩﻗﻴﻖ ﺍﳌﻼﺣﻈﺔ ﰲ ﺣﻴﺎﺗﻪ ﺍﻟﻴﻮﻣﻴﺔ‪،‬‬
‫)‪-(1‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ‪ ،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪ ،‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ ‪ ،‬ﺹ ‪.9‬‬
‫)‪ - (2‬ﺣﻮﺍﺱ ﺑﺮﻱ ‪ ،‬ﺍﳌﻘﺎﻳﻴﺲ ﺍﻟﺒﻼﻏﻴﺔ ﰲ ﺗﻔﺴﲑ ﺍﻟﺘﺤﺮﻳﺮ ﻭﺍﻟﺘﻨﻮﻳﺮ ‪ ،‬ﺹ ‪.15‬‬
‫)‪ -(3‬ﻳﻨﻈﺮ ﺑﻦ ﻧﱪﻱ ﺃﳏﻤﺪ ‪ ،‬ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻠﻐﻮﻳﺔ ﰲ ﺍﻟﺘﺤﺮﻳﺮ ﻭ ﺍﻟﺘﻨﻮﻳﺮ‪ ،‬ﺹ ‪. 08‬‬
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‫ﺍﻟﺒـﺎﺏ ﺍﻷﻭﻝ" ﲤﻬـﻴﺪﻱ" ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋـﺎﺷﻮﺭ ﻭﻛﺘﺎﺑﻪ "ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ"‬
‫ﻛﺜﲑ ﺍﻟﺘﺠﺮﻳﺐ ﳊﻮﺍﺩﺛﻬﺎ ﻭﻇﻮﺍﻫﺮﻫﺎ‪ ،‬ﻛﻤﺎ ﻫﻮ ﺑﺎﺭﺯ ﰲ ﺗﻔﺴﲑﻩ ﺍﳌﻮﺳـﻮﻋﻲ‪ ،‬ﺣﻴـﺚ‬
‫ﺗﻌﺮﺽ ﺇﱃ ﺃﻧﻮﺍﻉ ﺍﳊﻮﺍﺩﺙ ﺍﻟﻜﻮﻧﻴﺔ‪ ،‬ﻭﺍﳌﺨﻠﻮﻗﺎﺕ ﺍﻟﱪﻳﺔ ﻭﺍﻟﺒﺤﺮﻳﺔ … "‬
‫)‪. (1‬‬
‫‪ .3-3‬ﺗﻮﻓﺮ ﻣﻨﺎﺥ ﻋﻠﻤﻲ ﺧﺎﻟﺺ‪ ،‬ﻓﺮﺽ ﻋﻠﻴﻪ ﻫﺬﺍ ﺍﳌﺴﻠﻚ ﻭﺃ ‪‬ﻫﻠﻪ ﻟﻠﻨﺒﻮﻍ ﺍﻟﻌﻠﻤﻲ‪ ،‬ﻭﺟﻌﻠﻪ ﺃﻗﺪﺭ‬
‫ﻋﻠﻰ ﺍﳌﻐﺎﻣﺮﺓ ﰲ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﺍﳉﺪﻳﺪ ﺃﻛﺜﺮ ﻣﻦ ﻏﲑﻩ ﻟﻜﻮﻧﻪ ﻧﺸﺄ ﰲ ﺑﻴﺌﺔ ﻋﻠﻤﻴﺔ ﺧﺎﻟـﺼﺔ‬
‫ﻣﻨﺬ ﻧﺸﺄﺗﻪ ﺇﱃ ﺣﲔ ﲣﺮﺟﻪ‪ ،‬ﳑﺎ ﺟﻌﻠﻪ ﻳﺘﻌﻠﻖ ﺑﺎﻟﻌﻠﻢ ﻭﻳﺼﱪ ﻋﻠﻴﻪ‪ ،‬ﻓﻬﻴﺄ ﻟﻪ ﺫﻟﻚ ﻟـﻴﺲ‬
‫ﻟﻺﻓﺎﺩﺓ ﻣﻦ ﻣﻌﺎﺭﻑ ﻭﺧﱪﺍﺕ ﺍﳌﻌﺎﺻﺮﻳﻦ ﻟﻪ‪ ،‬ﻭﺇﳕﺎ ﻳﺴﺮ ﻟﻪ ﺍﻛﺘﺸﺎﻑ ﺍ‪‬ـﺎﻻﺕ ﺍﻟـﱵ‬
‫ﻳﻌﻄﻴﻬﺎ ﺍﻫﺘﻤﺎﻣﻪ‪ ،‬ﻭﺍﳉﻮﺍﻧﺐ ﺍﻟﱵ ﻭﻗﻊ ﻓﻴﻬﺎ ﺍﻟﺘﻘﺼﲑ ﻟﺴﺒﺐ ﺃﻭ ﻵﺧﺮ‪ " ،‬ﻭ ﻫﻜﺬﺍ ﻳﺘﻀﺢ‬
‫ﺃﻥ ﺍﻟﻨﺒﻮﻍ ﻭﺍﳌﻮﻫﺒﺔ ﻻ ﻳﻠﺪﺍﻥ ﻣﻦ ﻓﺮﺍﻍ‪ ،‬ﻭﻻ ﻳﻜﻔﻲ ﻇﻬﻮﺭﳘﺎ‪ ،‬ﺑﻞ ﳚﺐ ﺃﻥ ﻳﺘﻮﻓﺮ ﳍﻤﺎ‬
‫ﺍﳉﻮ ﺍﳌﻼﺋﻢ ‪ ،‬ﻭﺍﳊﻴﺎﺓ ﺍﻟﻶﺋﻘﺔ ‪ ،‬ﻭﺍﻟﺘﻮﺟﻴﻪ ﺍﻟﺴﺪﻳﺪ‪ ،‬ﻭﻫﺬﻩ ﺍﳋﺼﺎﻝ ﳎﺘﻤﻌﺔ ﺗﻮﻓﺮﺕ ﰲ‬
‫ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﻓﻜﺎﻥ ﺍﳉﺪ ﻟﻸﻡ ﻋﺎﳌﺎ ﻭﻓﻘﻴﻬﺎ ﻭﻭﺯﻳﺮﺍ ‪ ،‬ﻭﺍﳉﺪ ﻟﻸﺏ‬
‫ﻓﻘﻴﻬﺎ ﻭﺃﺩﻳﺒﺎ ﻭﺷﺎﻋﺮﺍ‪ ،‬ﻭﻛﺎﻥ ﺟﺎﻣﻊ ﺍﻟﺰﻳﺘﻮﻧﺔ ﺳﺎﻋﺘـﺌﺬ ﺁﻳﺔ ﻣﻦ ﺁﻳﺎﺕ ﺍﻹﺷﺮﺍﻑ ﺑﻌﻠﻤﺎﺋﻪ‬
‫ﻭﻣﻔﻜﺮﻳﻪ …"‬
‫)‪. (2‬‬
‫‪" .4-3‬ﻳﺴﺮ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﻣﺼﺎﺩﺭ ﺍﳌﺎﺩﺓ ﺍﻟﻌﻠﻤﻴﺔ ﻭ ﺗﻮﻓﺮﻫﺎ ﻟﻪ ﺑﻘﺪﺭ ﱂ ﻳﺘﺢ ﻟﻐﲑﻩ‪ ،‬ﻓﻘﺪ ﺛﺒﺖ ﺃﻥ‬
‫ﺟﺪﻩ ﻷﻣﻪ ﺍﻟﻮﺯﻳﺮ ﻭ ﺍﻟﻌﺎﱂ ﺍﻟﻔﻘﻴﻪ ﻗﺪ ﺗﺮﻙ ﻟﻪ ﺧﺰﺍﻧﺔ ﻛﺘﺒﻪ ")‪ (3‬ﻓﺎﻟﺸﻴﺦ ﺍﻟﻮﺯﻳﺮ ﻗﺪ ﻭﻓـﺮ‬
‫ﳊﻔﻴﺪﻩ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻋﻨﺎﻳﺔ ﻓﺎﺋﻘﺔ ‪ ،‬ﻓﻜﺘﺐ ﻟﻪ ﲞﻄﻪ ﻧﺴﺨﺔ ﻣﻦ '' ﺍﳌﻔﺘـﺎﺡ‬
‫ﻟﻠﺴﻜﺎﻛﻲ" ﻭ ﻧﺴﺦ ﻟﻪ '' ﻣﱳ ﺍﻟﺒﺨﺎﺭﻱ '' ﻭ ﲨﻊ ﻟﻪ ﰲ ﺩﻓﺘﺮ ﻛﺒﲑ ﻧﺼﻮﺻﺎ ﻣﻦ ﻋﻴﻮﻥ‬
‫ﺍﻷﺩﺏ ﻭ ﺃﻣﻬﺎﺕ ﺍﻟﻜﺘﺐ ‪ ،‬ﻓﻜﺎﻥ ﺍﳌﺮﺷﺪ ﺍﻷﻣﲔ ﻭ ﺍﳌﻮﺟﻪ ﺍﻟﻜﺒﲑ ﰲ ﺷﱴ ﺍ‪‬ـﺎﻻﺕ‬
‫ﺍﻟﻌﻠﻤﻴﺔ ﻭ ﺍﻷﺩﺑﻴﺔ‬
‫ﻭ ﺍﻹﺻﻼﺣﻴﺔ‬
‫)‪(4‬‬
‫ﺷﺄﻧﻪ ﺷﺄﻥ ﺟﺪﻩ ﻷﺑﻴﻪ ﺍﻟﺬﻱ " ﺛﺒﺖ ﺃﻧـﻪ‬
‫ﻛﺎﻥ ﻳﻌﺘﲏ ﺑﻜﺘﺐ ﺍﳌﻜﺘﺒﺘﲔ ﺍﻷﲪﺪﻳﺔ ‪ ،‬ﻭﺍﻟﻌﺒﺪﻟﻴﺔ ﻭﺍﺷﺘﻐﻞ ﺑﻔﻬﺮﺳﺔ ﻛﺘﺒﻬﻤﺎ " )‪. (5‬‬
‫)‪ -(1‬ﻧﻔﺲ ﺍﳌﺼﺪﺭ ﻭ ﺻﻔﺤﺘﻪ‪.‬‬
‫)‪-(2‬ﺣﻮﺍﺱ ﺑﺮﻱ ‪ ،‬ﺍﳌﻘﺎﻳﻴﺲ ﺍﻟﺒﻼﻏﻴﺔ ﰲ ﺗﻔﺴﲑ ﺍﻟﺘﺤﺮﻳﺮ ﻭﺍﻟﺘﻨﻮﻳﺮ‪ ،‬ﺹ ‪.16‬‬
‫)‪-(3‬ﺑﻦ ﻧﱪﻱ ﺃﳏﻤﺪ ‪ ،‬ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻠﻐﻮﻳﺔ ﰲ ﺍﻟﺘﺤﺮﻳﺮ ﻭ ﺍﻟﺘﻨﻮﻳﺮ‪ ،‬ﺹ‪. 05‬‬
‫‪ -4‬ﺑﻦ ﺧﻮﺟﺔ ﳏﻤﺪ ﺍﳊﺒﻴﺐ ‪ ،‬ﳎﻠﺔ ﺟﻮﻫﺮ ﺍﻻﺳﻼﻡ ‪ ،‬ﻋﺪﺩ ‪ ، 03‬ﺳﻨﺔ ‪ 1978‬ﻡ ‪ ،‬ﺹ ‪. 12‬ﻭ ﻳﻨﻈﺮ ﺍﻟﻐﺎﱄ ﺑﻠﻘﺎﺳﻢ ‪ ،،‬ﺷﻴﺦ ﺍﳉﺎﻣﻊ ﺍﻻﻋﻈﻢ‬
‫ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ ‪ ،‬ﺹ ‪31‬‬
‫)‪ - (5‬ﺣﻮﺍﺱ ﺑﺮﻱ ‪ ،‬ﺍﳌﻘﺎﻳﻴﺲ ﺍﻟﺒﻼﻏﻴﺔ ﰲ ﺗﻔﺴﲑ ﺍﻟﺘﺤﺮﻳﺮ ﻭﺍﻟﺘﻨﻮﻳﺮ‪ ،‬ﺹ ‪.21‬‬
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‫ﺍﻟﺒـﺎﺏ ﺍﻷﻭﻝ" ﲤﻬـﻴﺪﻱ" ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋـﺎﺷﻮﺭ ﻭﻛﺘﺎﺑﻪ "ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ"‬
‫‪ " .5-3‬ﺍﻋﺘﻨﺎﺅﻩ ﺑﻀﺒﻂ ﺍﳌﺨﻄﻮﻃﺎﺕ ﰲ ﻛﻞ ﻣﻦ ﺟـﺎﻣﻊ ﺍﻟﺰﻳﺘﻮﻧـﺔ ﻭ ﺍﳌﻜﺘﺒـﺘﲔ ﺍﻟﻌﺒﺪﻟﻴـﺔ‬
‫ﻭ ﺍﻟﺼﺎﺩﻗﻴﺔ")‪ ، (1‬ﻭﺃﻧﻪ ﻛﺎﻥ ﻳﺘﺮﺩﺩ ﻋﻠﻰ ﺍﻷﺯﻫﺮ ﻭﺍﻷﺳﺘﺎﻧﺔ ﻓﻜﻞ ﺫﻟﻚ ﺟﻌﻠﻪ ﳚﺪ ﻧﻔـﺴﻪ‬
‫ﺃﻣﺎﻡ ﻣﺎﺩﺓ ﻋﻠﻤﻴﺔ ﺷﺮﻋﻴﺔ ﻏﺰﻳﺮﺓ‪ ،‬ﺃﺳﻬﻤﺖ ﺑﻄﺮﻳﻘﺔ ﻣﺒﺎﺷﺮﺓ ﰲ ﺇﺛﺎﺭﺓ ﺍﻫﺘﻤﺎﻣﻪ ﻭﲢـﻀﲑﻩ‬
‫ﻟﻠﺒﺤﺚ‪ ،‬ﻓﻨﺸﻂ ﰲ ﻛﺜﲑ ﻣﻦ ﺍ‪‬ﺎﻻﺕ‪ ،‬ﰒ ﺍﲡﻪ ﻓﻜﺮﻩ ﳓﻮ ﺍﻟﺘﻔﻜﲑ ﺍﳌﻘﺎﺻﺪﻱ‪ ،‬ﻷﺳﺒﺎﺏ‬
‫ﺩﻋﻤﺖ ﻋﻨﺪﻩ ﻫﺬﺍ ﺍﻻﲡﺎﻩ ﺳﻨﻘﻒ ﻋﻠﻴﻬﺎ ﻓﻴﻤﺎ ﺑﻌﺪ‪ ،‬ﻭﻳﻀﺎﻑ ﺇﱃ ﺫﻟﻚ ﻋﻮﺍﻣﻞ ﺃﺧـﺮﻯ‬
‫ﻫﻲ ‪:‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ ‪ :‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻭﻋﻮﺍﻣﻞ ﺍﻟﺘﻔﻜﲑ ﺍﳌﻘﺎﺻﺪﻱ‬
‫‪ (1‬ﺍﻟﺘﻮﺟﻴـﻪ ﺍﻟﻌﻠﻤـﻲ ﻭﺍﻹﺻﻼﺣﻲ ‪:‬‬
‫ﺇﻥ ﺍﻟﺪﺍﺭﺱ ﳊﻴﺎﺓ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻳﻼﺣﻆ ﺑﻮﺿﻮﺡ ‪ ،‬ﺃﻧﻪ ‪‬ﺟﺒـﻞ ﻋﻠـﻰ‬
‫ﺍﻟﺘﻮﺟﻴﻪ ﺍﻹﺻﻼﺣﻲ ﰲ ﺍ‪‬ﺎﻝ ﺍﻟﻌﻠﻤﻲ ﺑﺎﻟﺬﺍﺕ‪ ،‬ﻭ ﻫﺬﻩ ﺍﳋﺎﺻﻴﺔ ﻓﻴﻪ ﺇﺳﺘﻤﺮﺕ ‪ -‬ﺑﺎﻟﻨﻈﺮ ﳌﺴﺎﺭ‬
‫ﺣﻴﺎﺗﻪ ‪ ،‬ﻭﺑﺎﻋﺘﺒﺎﺭ ﳐﺘﻠﻒ ﺍﳌﺆﺛﺮﺍﺕ ﺍﻟﱵ ﺃﺛﺮﺕ ﻋﻠﻴﻪ ‪ -‬ﻣﻦ ﻟﺪﻥ ﻧﺸﺄﺗﻪ ﺇﱃ ﺣﲔ ﺭﺷﺪﻩ ‪.‬‬
‫ﻭﺗﻘﻠﺪﻩ ﻭﻻﻳﺎﺕ ﻋﺪﻳﺪﺓ‪ ،‬ﻭﰲ ﳎﺎﻻﺕ ﻛﺜﲑﺓ‪ ،‬ﺗﻐﻠﺐ ﻋﻠﻴﻬﺎ ﺻﺒﻐﺔ ﺍﻻﺧﺘﺼﺎﺹ ﺍﻟﻌﻠﻤـﻲ‪،‬‬
‫ﺗﺒﺪﻭ ﻃﺒﻴﻌﻴﺔ ﺟﺪﺍ ﻭﻏﲑ ﻣﺴﺘﻐﺮﺑﺔ ﻣﻨﻪ‪ .‬ﻓﺎﻟﻨﺎﻇﺮ ﺇﱃ ﺷﺨﺼﻴﺘﻪ ﺍﳌﺘﻔﺘﺤﺔ ﻋﻠﻰ ﺍﻟﺜﻘﺎﻓـﺔ ﺍﻟﻐﺮﺑﻴـﺔ‪،‬‬
‫ﺣﻴﺚ ﻛﺎﻥ ﻳﺘﻘﻦ ﺍﻟﻔﺮﻧﺴﻴﺔ ﻣﻨﺬ ﺻﻐﺮﻩ‪ ،‬ﳑﺎ ﻛﺎﻥ ﺧﻠﻴﻘﺎ ﺑﻪ ﺃﻥ ﻳﺘﻌﺮﻑ ﻋﻠﻰ ﺃﺳﺒﺎﺏ ﺍﻟﺘﻘـﺪﻡ ﰲ‬
‫ﺍ‪‬ﺘﻤﻌﺎﺕ ﻏﲑ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻓﺘﺎﻕ ﺇﱃ ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻨﻬﺎ ﰲ ﺗﻄﻮﻳﺮ ﺍ‪‬ﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ‪،‬ﻭﲡﻠﻰ ﺫﻟـﻚ‬
‫ﻋﻨﺪ ﺗﻮﻟﻴﺘﻪ ﳌﺸﻴﺨﺔ ﺟﺎﻣﻊ ﺍﻟﺰﻳﺘﻮﻧﺔ‪ ،‬ﻓﻌﻤﺪ ﺇﱃ ﺗﻨﻈﻴﻢ ﺇﺩﺍﺭﺗﻪ‪ ،‬ﻭﺗﻄﻮﻳﺮ ﻣﻨﺎﻫﺠﻪ‪ .‬ﻭﺍﺳﺘﻄﺎﻉ ﺑﺬﻛﺎﺀ‬
‫ﻭﻋﻘﻞ ﺭﺍﺟﺢ ﺃﻥ ﳛﻮﻟﻪ ﺇﱃ ﺟﺎﻣﻌﺔ ﺇﺳﻼﻣﻴﺔ‪ ،‬ﺃﺳﻬﻤﺖ ﰲ ﺍﻟﺒﻼﺩ ﺑﺈﻃﺎﺭﺍﺕ ﻗﻴﺎﺩﻳـﺔ ﰲ ﳎـﺎﻻﺕ‬
‫ﺍﻟﻔﻜﺮ ﻭﺍﻟﺴﻴﺎﺳﺔ ﻭﺍﻟﻘﻀﺎﺀ ﻭﻏﲑﻫﺎ‪.‬‬
‫ﻓﺎﻟﻨﺎﻇﺮ ﰲ ﻣﺎ ﺃﻟﻔﻪ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﺗﺒﺪﻭ ﻟﻪ ﻧﺰﻋﺘﻪ ﺍﻹﺻﻼﺣﻴﺔ ﻭﺍﺿﺤﺔ‪ ،‬ﻓﻠﻘﺪ‬
‫ﺍﻧﺼﺒﺖ ﺃﻛﺜﺮ ﻣﺆﻟﻔﺎﺗﻪ ﻋﻠﻰ ﺍﻹﺻﻼﺡ ﺍﻟﺪﻳﲏ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻭﻧﺬﻛﺮ ﻣﻨﻬﺎ ﰲ ﻫﺬﺍ ﺍﻟﺼﺪﺩ ‪:‬‬
‫ﺃ( ﺃﺻﻮﻝ ﺍﻟﺘﻘﺪﻡ ﰲ ﺍﻹﺳﻼﻡ " ﳐﻄﻮﻁ " ﻭ ﻫﻮ ﻣﻄﺒﻮﻉ‪.‬‬
‫)‪-(1‬ﺍﳊﺴﲏ ﺍﲰﺎﻋﻴﻞ ‪ ،‬ﻧﻈﺮﻳﺔ ﺍﳌﻘﺎﺻﺪ ﻋﻨﺪ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﺹ ‪.87‬‬
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‫ﺍﻟﺒـﺎﺏ ﺍﻷﻭﻝ" ﲤﻬـﻴﺪﻱ" ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋـﺎﺷﻮﺭ ﻭﻛﺘﺎﺑﻪ "ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ"‬
‫ﺏ(ﺃﺻﻮﻝ ﺍﻟﻨﻈﺎﻡ ﺍﻻﺟﺘﻤﺎﻋﻲ ﰲ ﺍﻹﺳﻼﻡ ﻣﻄﺒﻮﻉ‪ ،‬ﻳﺒﲔ ﻓﻴﻪ ﺃﺳﺒﺎﺏ ‪‬ﻮﺽ ﻭﲨﻮﺩ ﺍ‪‬ﺘﻤـﻊ‬
‫ﺍﻹﺳﻼﻣﻲ‪.‬‬
‫ﺝ( ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ " ﻭﻫﻮ ﻣﻮﺿﻮﻉ ﺃﻃﺮﻭﺣﺘﻨﺎ "‪ .‬ﻭ ﻫﻮ ﻣﻄﺒﻮﻉ ‪.‬‬
‫ﺩ( ﺃﺻﻮﻝ ﺍﻹﻧﺸﺎﺀ ﻭﺍﳋﻄﺎﺑﺔ ﻭ ﻳﺒﺪﻭ ﺃﻧﻪ ﻫﺪﻑ ﺑﻪ ﺇﱃ ﺇﺻﻼﺡ ﺍﻟـﻮﻋﻆ ﺍﻟـﺪﻳﲏ‪ .‬ﻭ ﻫـﻮ‬
‫ﻣﻄﺒﻮﻉ‪.‬‬
‫ﻩ( ﻣﻮﺟﺰ ﺍﻟﺒﻼﻏﺔ ﻭﻟﻌﻠﻪ ﻫﺪﻑ ﻣﻨﻪ ﺇﱃ ﺍﻟﺮﻗﻲ ﺑﺎﻟﻜﺘﺎﺑﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﲣﻠﻴﺼﻬﺎ ﻣﻦ ﺍﳊﺮﻛﺎﺕ‪ .‬ﻭ‬
‫ﻫﻮ ﻣﻄﺒﻮﻉ‪.‬‬
‫ﻭ( ﺁﺭﺍﺀ ﺍﺟﺘﻬﺎﺩﻳﺔ " ﳐﻄﻮﻁ "‪.‬‬
‫ﺯ( ﺃﻟﻴﺲ ﺍﻟﺼﺒﺢ ﺑﻘﺮﻳﺐ ﻭ ﻫﻮ ﻳﺘﻌﻠﻖ ﺑﺂﺭﺍﺋﻪ ﺍﻹﺻﻼﺣﻴﺔ ﺍﳋﺎﺻﺔ ﲜﺎﻣﻊ ﺍﻟﺰﻳﺘﻮﻧـﺔ‪ .‬ﻭ ﻫـﻮ‬
‫ﻣﻄﺒﻮﻉ‪.‬‬
‫ﺡ( ﻗﻀﺎﻳﺎ ﻭﺃﺣﻜﺎﻡ ﺷﺮﻋﻴﺔ‪ .‬ﻭ ﻫﻮ ﻣﻄﺒﻮﻉ‪.‬‬
‫ﻁ( ﻣﺴﺎﺋﻞ ﻓﻘﻬﻴﺔ ﻭﻋﻠﻤﻴﺔ ﺗﻜﺜﺮ ﺍﳊﺎﺟﺔ ﺇﻟﻴﻬﺎ ﻭ ﻳﻌﻮﻝ ﰲ ﺍﻷﺣﻜﺎﻡ ﻋﻠﻴﻬﺎ‪ .‬ﻭ ﻫﻮ ﻣﻄﺒﻮﻉ‪.‬‬
‫ﻱ( ﺗﻔﺴﲑ ﺍﻟﺘﺤﺮﻳﺮ ﻭﺍﻟﺘﻨﻮﻳﺮ‪ ،‬ﻭﻫﻮ ﺃﻋﻈﻢ ﻫﺬﻩ ﺍﳌﺆﻟﻔﺎﺕ‪ .‬ﻭ ﻫﻮ ﻣﻄﺒﻮﻉ‪.‬‬
‫ﻙ( ﻧﻘﺪ ﻋﻠﻤﻲ ﻟﻜﺘﺎﺏ ﺍﻹﺳﻼﻡ ﻭ ﺃﺻﻮﻝ ﺍﳊﻜﻢ‪ .‬ﻭ ﻫﻮ ﻣﻄﺒﻮﻉ‪.‬‬
‫ﻝ( ﲢﻘﻴﻘﺎﺕ ﻭ ﺃﻧﻈﺎﺭ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭ ﺍﻟﺴﻨﺔ‪ .‬ﻭ ﻫﻮ ﻣﻄﺒﻮﻉ‪.‬‬
‫ﺃﻣﺎ ﺍﳌﺆﻟﻔﺎﺕ ﺍﻷﺧﺮﻯ ‪،‬ﻭﻫﻲ ﻛﺜﲑﺓ ﻓﺈ‪‬ﺎ ﺗﺘﻌﻠﻖ ﺑﻌﻠﻮﻡ ﺍﻟﻠﻐﺔ ﻭﺍﻷﺩﺏ‪ ،‬ﻭﻣـﻦ ﺍﻟﺘـﺼﺎﻧﻴﻒ‬
‫ﺍﳌﺬﻛﻮﺭﺓ ﺳﺎﺑﻘﺎ ﺃﻥ ﻟﻺﻣﺎﻡ ﻧﺰﻭﻋﺎ ﳓﻮ ﺍﻹﺻﻼﺡ ﺍﻻﺟﺘﻤﺎﻋﻲ‪ ،‬ﻭﺍﻟﺘﺠﺪﻳﺪ ﺍﻟﻌﻠﻤﻲ‪ ،‬ﻓﻤﻦ ﺍﻟﻄﺒﻴﻌﻲ‬
‫ﺃﻥ ﻳﺘﻮﺟﻪ ﺇﱃ ﺍﻟﻔﻜﺮ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭ ﺃﻥ ﺍﻟﻌﻠﻢ ﺑﻪ ﳝﺜﻞ ﺃﺩﺍﺓ ﻣـﺴﺎﻋﺪﺓ ﻟـﻪ ﰲ ﺧﺪﻣـﺔ‬
‫ﺍﻟﺘﻮﺟﻴﻪ ﺍﻹﺻﻼﺣﻲ‪ ،‬ﺧﺎﺻﺔ ﰲ ﳎﺎﻝ ﺍﻟﻘﻀﺎﺀ ﻭﺍﻹﻓﺘﺎﺀ‬
‫)‪. (1‬‬
‫‪ (2‬ﺍﻟﻌــﺎﻣﻞ ﺍﻟﺘﻌﻠﻴﻤــﻲ ‪:‬‬
‫)‪ -(1‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﺆﻟﻔﺎﺕ ﺁﻻﺗﻴﺔ ‪ ، :‬ﺍﻟﻐﺎﱄ ﺑﻠﻘﺎﺳﻢ ‪،‬ﺷﻴﺦ ﺍﳉﺎﻣﻊ ﺍﻻﻋﻈﻢ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﺹ‪ . 51،52،53‬ﺍﳊﺴﲏ ﺍﲰﺎﻋﻴـﻞ ‪ ،‬ﻧﻈﺮﻳـﺔ‬
‫ﺍﳌﻘﺎﺻﺪ‪ ،‬ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺑﻦ ﻋﺎﺷﻮﺭ‪،‬ﺹ ‪.97 -89‬ﻭ ﺑﺮﻱ ﺣﻮﺍﺱ ‪ ،‬ﺍﳌﻘﺎﻳﻴﺲ ﺍﻟﺒﻼﻏﻴﺔ ﰲ ﺍﻟﺘﺤﺮﻳﺮ ﻭ ﺍﻟﺘﻨﻮﻳﺮ‪ ،‬ﶈﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺑﻦ ﻋﺎﺷـﻮﺭ‪،‬‬
‫ﺹ‪ . 26– 22‬ﻭﺑﻦ ﻧﱪﻱ ﺍﳏﻤﺪ ‪ ،‬ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻠﻐﻮﻳﺔ ﰲ ﺍﻟﺘﺤﺮﻳﺮ ﻭﺍﻟﺘﻨﻮﻳﺮ‪،‬ﺹ‪ .14،11‬ﻭ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﳏﻤـﺪ ﺍﻟﻔﺎﺿـﻞ ‪ ،‬ﺗـﺮﺍﺟﻢ ﺍﳌـﺆﻟﻔﲔ‬
‫ﺍﻟﺘﻮﻧﺴﺴﲔ‪ ،‬ﺍﻟﺪﺍﺭ ﺍﻟﺘﻮﻧﻴﺴﻴﺔ ﻟﻠﻨﺸﺮﺹ‪ ،‬ﺩﺕ ‪ ،‬ﺩﻁ ‪،‬ﺹ ‪.309 -307‬‬
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‫ﺍﻟﺒـﺎﺏ ﺍﻷﻭﻝ" ﲤﻬـﻴﺪﻱ" ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋـﺎﺷﻮﺭ ﻭﻛﺘﺎﺑﻪ "ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ"‬
‫ﻓﻘﺪ ﺛﺒﺖ ﻛﺬﻟﻚ ﺃﻧﻪ ﺗﺘﻠﻤﺬ ﻋﻠﻰ ﻣﺸﺎﻳﺦ ﻭﺃﺳﺎﺗﺬﺓ ﺃﺟﻼﺀ‪ ،‬ﺩﺍﺧﻞ ﺗﻮﻧﺲ ﻭﺧﺎﺭﺟﻬﺎ‪ ،‬ﻭﻛـﺎﻥ‬
‫ﻣﻦ ﺑﻴﻨﻬﻢ ﺃﻋﻴﺎﻥ ﺗﺴﻴﻄﺮ ﻋﻠﻴﻬﻢ ﺍﻟﱰﻋﺔ ﺍﻹﺻﻼﺣﻴﺔ ﻭﺍﻟﺘﻮﺟﻴﻪ ﳓﻮ ﲡﺪﻳﺪ ﺍﻟﺘﻔﻜﲑ ﺍﻹﺳﻼﻣﻲ ﲟـﺎ‬
‫ﻳﻜﻔﻞ ﻟﻺﺳﻼﻡ ﺍﺳﺘﺮﺟﺎﻉ ﻗﻮﺗﻪ ﻭ ﻳﺘﻴﺢ ﻟﻠﻤﺴﻠﻤﲔ ﺍﻟﻨﻬﻀﺔ ﻣﻦ ﻛﺒﻮ‪‬ﺎ‪ ،‬ﻭﻧﺬﻛﺮ ﻣﻦ ﺑﻴﻨﻬﻢ ﺃﻭﻟﺌﻚ‬
‫ﺍﻟﺬﻳﻦ ﻛﺎﻥ ﳍﻢ ﺍﻷﺛﺮ ﺍﻟﻮﺍﺿﺢ ﰲ ﺷﺨﺼﻴﺘﻪ ﻭﺗﻮﺟﻴﻬﻪ ﺍﻟﻔﻜﺮﻱ‪ ،‬ﻭﻧﻮﺭﺩﻫﻢ ﺣﺴﺐ ﻗﻮﺓ ﺗﺄﺛﲑﻫﻢ ‪:‬‬
‫• ﺍﻟﺸﻴﺦ ﺳﺎﱂ ﺃﰊ ﺣﺎﺟﺐ‪.‬‬
‫• ﺍﻟﺸﻴﺦ ﻋﻤﺮ ﺑﻦ ﺍﻟﺸﻴﺦ‪.‬‬
‫• ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﻟﻨﺠـﺎﺭ‪.‬‬
‫‪ .1-2‬ﻭﻗﺪ ﻛﺎﻥ ﺗﺄﺛﲑ ﺍﻟﺸﻴﺦ‪:‬ﺳﺎﱂ ﺃﰊ ﺣﺎﺟﺐ ﻋﻠﻰ ﺍﻹﻣﺎﻡ‪ :‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﰲ ﻣﻨﻬﺠﻪ ﺍﻹﺻﻼﺣﻲ‬
‫ﺧﺎﺻﺔ ‪ ،‬ﻓﻘﺪ ﺩﺭﺱ ﻋﻠﻴﻪ ﺷﺮﺡ ﺍﻟﻘﺴﻄﻼﱐ ﻭ ﻏﲑﻩ ﻣﻦ ﺍﻟﻜﺘﺐ ﺣﻴﺚ ﻛﺎﻥ ﺗﻠﻤﻴـﺬﺍ "‬
‫ﳉﻤﻊ ﻛﺒﲑ ﻣﻦ ﺍﻟﺸﻴﻮﺥ ﻭﺍﻷﺳﺎﺗﺬﺓ ‪ ،‬ﻭﻟﻜﻦ ﺗﺒﺪﻭ ﺑﺼﻤﺎﺕ ﺑﻌـﻀﻬﻢ ﺑﺎﺩﻳـﺔ ﰲ ﺣﻴـﺎﺓ‬
‫ﺍﳌﺘﻌﻠﻢ‪ ،‬ﻭﻣﻦ ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﺗﺄﺛﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ‪‬ﻢ ﻭﺑـﺪﺍ ﺫﻟـﻚ ﰲ ﻣﻨﻬﺠـﻪ ﺍﻟﺜـﻮﺭﻱ‬
‫ﺍﻹﺻﻼﺣﻲ ﺃﺳﺘﺎﺫﻩ‪ :‬ﺳﺎﱂ ﺃﰊ ﺣﺎﺟﺐ " )‪ (1‬ﻭ ﺍﻟﺸﻴﺦ‪ :‬ﳏﻤﺪ ﺻﺎﱀ ﺍﻟـﺸﺎﻫﺪ‪ ،‬ﻭﺍﻟـﺸﻴﺦ‬
‫ﺃﲪﺪ ﲨﺎﻝ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺍﻟﺸﻴﺦ ﺃﲪﺪ ﺍﺑﻦ ﺑﺪﺭ ﺍﻟﻜﺎﰲ ‪ ،‬ﻭﺍﻷﺳﺘﺎﺫ‪ :‬ﺃﲪﺪ ﻭﻧﺎﺱ ﺍﶈﻤﻮﺩﻱ‪.‬‬
‫‪ .2-2‬ﻭﻗﺪ ﺛﺒﺖ ﺍﺗﺼﺎﻟﻪ ﲟﺤﻤﺪ ﻋﺒﺪﻩ ﰲ ﺗﻮﻧﺲ‪ ،‬ﻭﺗﻮﺍﺻﻠﺖ ﺍﻟﺮﺳﺎﺋﻞ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭ ﺗﺂﻟﻔﺖ ﺍﻟﻘﻠﻮﺏ‬
‫ﻭﲤﻜﻦ ﺍﻟﻮﺩ ﺑﻴﻨﻬﻤﺎ ﻭﺗﻌﺰﺯﺕ ﺃﻭﺍﺻﺮ ﺍﶈﺒﺔ ﺇﱃ ﺩﺭﺟﺔ ﺃﻥ ﺍﺑﻦ ﻋﺎﺷﻮﺭ " ﻛﺎﻧﺖ ﻟﻪ ﺷـﻔﺮﺓ‬
‫ﺧﺎﺻﺔ ﳊﻞ ﺃﻟﻐﺎﺯ ﺍﳌﻜﺎﺗﺒﺎﺕ ﺍﻟﱵ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﻋﺒﺪﻩ "‬
‫)‪(2‬‬
‫‪ .3-2‬ﻭﻣﻦ ﻫﻨﺎ ﻳﺘﻀﺢ ﻟﻨﺎ‪ :‬ﺍﻥ ﺗﻮﺟﻪ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﳓﻮ ﺍﻟﺘﻔﻜﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻗﺪ ﺟـﺎﺀ‬
‫ﺑﻔﻌﻞ ﺗﺄﺛﲑ ﺷﺨﺼﻴﺔ ﺍﻟﺸﻴﺦ‪:‬ﺳﺎﱂ ﺃﰊ ﺣﺎﺟﺐ‪ .‬ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﻌﺪ ﺭﻛﻨﺎ ﺭﻛﻴﻨﺎ )‪ (3‬ﰲ ﺍﻻﲡـﺎﻩ‬
‫ﺍﻹﺻﻼﺣﻲ ﺑﺘﻮﻧﺲ ﻭﺍﺗﺼﺎﻟﻪ ﺑﺎﻟﺸﻴﺦ ﳏﻤﺪ ﻋﺒﺪﻩ ﺍﻟﺬﻱ ﻛﺎﻥ ﻋﻠﻤﺎ ﰲ ﺍﳌﺪﺍﺭﺱ ﺍﻹﺻﻼﺣﻴﺔ‬
‫ﺑﺎﳌﺸﺮﻕ ‪ ،‬ﻭﻣﻦ ﰒ ﻳﺒﺪﻭ ﻃﺒﻴﻌﻴﺎ ﺍﻫﺘﻤﺎﻡ ﺍﻹﻣﺎﻡ ‪:‬ﳏﻤﺪ ﺍﻟﻄـﺎﻫﺮ ﺍﺑـﻦ ﻋﺎﺷـﻮﺭ ﺑـﺎﻟﻔﻜﺮ‬
‫)‪-(1‬ﺣﻮﺍﺱ ﺑﺮﻱ ‪ ،‬ﺍﳌﻘﺎﻳﻴﺲ ﺍﻟﺒﻼﻏﻴﺔ ﰲ ﺍﻟﺘﺤﺮﻳﺮ ﻭ ﺍﻟﺘﻨﻮﻳﺮ‪ ،‬ﺹ ‪.16‬‬
‫)‪-(2‬ﺍﳊﺴﲏ ﺇﲰﺎﻋﻴﻞ ‪،‬ﻧﻈﺮﻳﺔ ﺍﳌﻘﺎﺻﺪ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﺹ ‪.77‬‬
‫)‪- (3‬ﻳﻨﻈﺮ ﺣﻮﺍﺱ ﺑﺮﻱ ‪ ،‬ﺍﳌﻘﺎﻳﻴﺲ ﺍﻟﺒﻼﻏﻴﺔ ﰲ ﺍﻟﺘﺤﺮﻳﺮ ﻭ ﺍﻟﺘﻨﻮﻳﺮ‪ ،‬ﺹ ‪.18‬‬
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‫ﺍﻟﺒـﺎﺏ ﺍﻷﻭﻝ" ﲤﻬـﻴﺪﻱ" ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋـﺎﺷﻮﺭ ﻭﻛﺘﺎﺑﻪ "ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ"‬
‫ﺍﳌﻘﺎﺻﺪﻱ ﺑﺎﻋﺘﺒﺎﺭﻩ ﻣﻦ ﺃﻫﻢ ﺍﻷﺩﻭﺍﺕ ﺍﳌﺴﺎﻋﺪﺓ ﻋﻠﻰ ﺍﻹﺻﻼﺡ ﺍﻻﺟﺘﻤﺎﻋﻲ‪ ،‬ﺍﻟﺬﻱ ﻛﺎﻧﺖ‬
‫ﺗﺼﺒﻮ ﺇﻟﻴﻪ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺑﺸﻮﻕ ﻛﺒﲑ‪.‬‬
‫ﻭﻳﻌﺰﺯ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺴﺎﺑﻘﺔ‪ ،‬ﻋﺎﻣﻞ ﺁﺧﺮ ﺃﺳﻬﻢ ﺑﻘﺪﺭ ﻛﺒﲑ ﰲ ﺍﺳﺘﻘﻄﺎﺏ ﺍﻫﺘﻤﺎﻡ ﺍﻹﻣـﺎﻡ‬
‫ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﺑﺎﻟﻔﻜﺮ ﺍﳌﻘﺎﺻﺪﻱ ﻭ ﻫﻮ ‪:‬‬
‫‪ (3‬ﺍﻟﻌﺎﻣــﻞ ﺍﻟﻮﻇﻴﻔــﻲ ‪:‬‬
‫ﻳﺒﺪﻭ ﻣﻦ ﺩﺭﺍﺳﺔ ﺍﳌﻬﺎﻡ ﺍﻟﱵ ﺗﻮﻻﻫﺎ‪ ،‬ﻭﺍﻟﻮﻇﺎﺋﻒ ﺍﻟﱵ ﺗﻘﻠﺪﻫﺎ ﻣﻨﺬ ﺩﺧﻮﻟﻪ ﻣﻌﺘﺮﻙ ﺍﳊﻴـﺎﺓ‬
‫ﺍﳌﻬﻨﻴﺔ‪ ،‬ﺃﻧﻪ ﻭﺟﺪ ﻧﻔﺴﻪ ﰲ ﻣﻮﺍﺟﻬﺔ ﻣﺒﺎﺷﺮﺓ ﻣﻊ ﻣﺸﺎﻛﻞ ﺗﻨﻈﻴﻤﻴﺔ ﻭﻗﺎﻧﻮﻧﻴـﺔ ﳐﺘﻠﻔـﺔ‪ ،‬ﺟﻌﻠﺘـﻪ‬
‫ﻳﻜﺘﺸﻒ ﺍﳊﺎﺟﺔ ﺍﳌﺎﺳﺔ ﺇﱃ ﺗﻐﻴﲑ ﺍﻟﺬﻫﻨﻴﺎﺕ‪ ،‬ﻭﺇﻋﺎﺩﺓ ﺗﺮﺗﻴﺐ ﺍﻟﻘﻴﻢ ﰲ ﺍ‪‬ﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺑﻄﺮﻳﻘﺔ‬
‫ﺗﻄﻠﻖ ﺍﳌﺒﺎﺩﺭﺍﺕ‪ ،‬ﻭﲢﺮﺭ ﺍﻟﻄﺎﻗﺎﺕ‪ ،‬ﺧﺎﺻﺔ ﻭﺃﻥ ﻣﻌﻈﻢ ﺍﻟﻘﻴﻮﺩ ﺍﻟﱵ ﲢﺪ ﻣﻦ ﺣﺮﻳﺔ ﺍﻟﻌﻤﻞ ﻭﺗﻌﺮﻗﻞ‬
‫ﺍﻹﺑﺪﺍﻉ‪ ،‬ﺗﺮﺟﻊ ﰲ ﺃﺻﻮﳍﺎ ﺍﻷﻭﱃ ﺇﱃ ﺳﻮﺀ ﻓﻬﻢ ﻟﻠﺸﺮﻳﻌﺔ ﻭﻭﻇﻴﻔﺘﻬﺎ‪ ،‬ﻓﻜـﺎﻥ ﺫﻟـﻚ ﻣـﺪﻋﺎﺓ‬
‫ﻟﻼﻫﺘﻤﺎﻡ ﺑﺎﻟﻔﻜﺮ ﺍﳌﻘﺎﺻﺪﻱ‪ ،‬ﻭﻣﻦ ﲨﻠﺔ ﺍﻟﻮﻇﺎﺋﻒ ﺍﻟﱵ ﻣﺎﺭﺳﻬﺎ ‪ ،‬ﻭﻛﺎﻥ ﳍﺎ ﺗﺄﺛﲑ ﻋﻠﻰ ﺗﻔﻜﲑﻩ ﰲ‬
‫ﻫﺬﺍ ﺍ‪‬ﺎﻝ ‪:‬‬
‫‪ .1-3‬ﺍﻟﻘﻀـﺎﺀ ‪ :‬ﻓﻘﺪ ﺛﺒﺖ ﺃﻧﻪ ﺍﳔﺮﻁ ﰲ ﻫﺬﺍ ﺍﻟﺴﻠﻚ ﻣﻨﺬ ‪1911‬ﻡ‪1330/‬ﻫـ‪ .‬ﺣﻴﺚ ﺗﻘﻠﺪ‬
‫ﰲ ﻫﺬﺍ ﺍﻹﻃﺎﺭ ﻣﻨﺼﺐ ﻗﺎﺿﻲ ﻗﻀﺎﺓ ﺍﳌﺎﻟﻜﻴﺔ ﺳﻨﺔ ‪1913‬ﻡ‪1332/‬ﻫـ‪ .‬ﰒ‬
‫ﻣﻔﺘﻴﺎ ﻣﺎﻟﻜﻴﺎ ﺳﻨﺔ ‪1923‬ﻡ ‪1342/‬ﻫـ ‪.‬ﰒ ﻧﺎﺋﺐ ﺑﺎﺵ ﻣﻔﱵ ﺳﻨﺔ‬
‫‪1925‬ﻡ ‪1344 /‬ﻫـ‪ .‬ﻭﺑﺎﺵ ﻣﻔﱵ ﺳﻨﺔ ‪1927‬ﻡ‪1346/‬ﻫـ‪.‬‬
‫‪.2-3‬ﻭﺛﺒﺖ ﺃﻧﻪ ﺷﻐﻞ ﻣﻨﺼﺐ ﻣﺴﺘﺸﺎﺭ ﺍﳊﻜﻮﻣﺔ ﻟﻠﺸﺆﻭﻥ ﺍﻟﺪﻳﻨﻴﺔ‪،‬ﻭﻣﻨﺼﺐ ﺷـﻴﺦ ﺍﻹﺳـﻼﻡ‬
‫ﺍﳌﺎﻟﻜﻲ ﺳﻨﺔ ‪1932‬ﻡ‪ 1351/‬ﻫـ ‪ ،‬ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺗﻮﻟﻴﻪ ﻣﻨﺼﺐ ﻣﺸﻴﺨﺔ ﺟﺎﻣﻊ ﺍﻟﺰﻳﺘﻮﻧﺔ‬
‫ﺍﻷﻋﻈﻢ ﺳـﻨﺔ ‪1932‬ﻡ‪1351/‬ﻫــ ‪،‬ﰒ ﺳـﻨﺔ ‪1944‬ﻡ‪ 1364/‬ﻫــ ‪،‬ﰒ ﺳـﻨﺔ‬
‫)‪(1‬‬
‫‪1956‬ﻡ‪ 1376/‬ﻫـ ‪ ،‬ﺇﱃ ﻏﺎﻳﺔ ‪1960‬ﻡ‪ 1370/‬ﻫـ ‪.‬‬
‫‪.3-3‬ﻛﻤﺎ ﺃﻧﻪ ﺇﺷﺘﻐﻞ ﺑﺎﻟﺘﺪﺭﻳﺲ ﻭﻗﺪ ﺃﺳﻬﻢ ﰲ ﲣﺮﻳﺞ ﺭﺟﺎﻝ ﻛﺎﻥ ﳍﻢ ﺍﻷﺛﺮ ﺍﻟﺒـﺎﻟﻎ ﰲ ﺍﻟﻌـﺎﱂ‬
‫ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻣﻨﻬﻢ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺑﻦ ﺑﺎﺩﻳﺲ‪ ،‬ﻭﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﻟﺒﺸﲑ ﺍﻹﺑﺮﺍﻫﻴﻤـﻲ‪.‬‬
‫ﻭﺍﺑﻨﻪ ﳏﻤﺪ ﺍﻟﻔﺎﺿﻞ ﺍﺑﻦ ﻋﺎﺷﻮﺭ‪.‬‬
‫‪ -1‬ﺣﻮﺍﺱ ﺑﺮﻱ ‪ ،‬ﺍﳌﻘﺎﻳﻴﺲ ﺍﻟﺒﻼﻏﻴﺔ ﰲ ﺍﻟﺘﺤﺮﻳﺮ ﻭ ﺍﻟﺘﻨﻮﻳﺮ ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ ‪.18‬‬
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‫ﺍﻟﺒـﺎﺏ ﺍﻷﻭﻝ" ﲤﻬـﻴﺪﻱ" ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋـﺎﺷﻮﺭ ﻭﻛﺘﺎﺑﻪ "ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ"‬
‫ﻓﻬﺬﻩ ﺍﳌﻨﺎﺻﺐ ﲝﻜﻢ ﺍﻷﻋﺒﺎﺀ ﺍﻟﺘﻨﻈﻴﻤﻴﺔ ‪ ،‬ﻭﻣﺎ ﺗﻔﺮﺿﻪ ﻋﻠﻰ ﺻﺎﺣﺒﻬﺎ ﻣﻦ ﺍﺣﺘﻜﺎﻙ ﺑﺎﻟﻨﺎﺱ‬
‫ﻋﻠﻰ ﺍﺧﺘﻼﻑ ﺃﺻﻨﺎﻓﻬﻢ‪ ،‬ﲡﺮ ﺻﺎﺣﺒﻬﺎ ﺇﱃ ﺍﻟﺘﻔﻜﲑ ﰲ ﺃﳒﻊ ﺍﻟﻄﺮﻕ ﻭﺃﻳﺴﺮﻫﺎ‪ ،‬ﳑﺎ ﻳﺘﻴﺢ ﻟﻪ‬
‫ﲢﻘﻴﻖ ﻏﺎﻳﺎﺕ ﻧﺒﻴﻠﺔ‪ ،‬ﻭﺃﻗﺪﺭﻫﺎ ﻋﻠﻰ ﺍﻹﺑﻘﺎﺀ ﻋﻠﻰ ﺳﲑﻭﺭﺓ ﺍﳌﺼﺎﱀ ﺍﳊﻴﻮﻳﺔ ﻟﻠﻤﺠﺘﻤﻊ‪.‬‬
‫‪ .4-3‬ﻓﺎﺷﺘﻐﺎﻟﻪ ﺑﺎﻟﻘﻀﺎﺀ ﻭﺍﻹﻓﺘﺎﺀ‪،‬ﻛﺸﻒ ﻟﻪ ﻋﻦ ﺣﺎﺟﺔ ﺍ‪‬ﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ ﺇﱃ ﲢﺮﻳﺮ ﺍﻻﺟﺘﻬﺎﺩ‪،‬‬
‫ﺣﱴ ﻳﺘﺴﲎ ﻟﻠﻘﺎﺿﻲ ﺍﻟﻔﺼﻞ ﰲ ﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﻌﺎﺟﻠﺔ ﺑﺴﺮﻋﺔ ﻭﺑﻔﺎﻋﻠﻴﺔ‪ ،‬ﺩﻭﻥ ﺃﻥ ﻳﺘﺮﺗﺐ ﻋﻦ‬
‫ﺫﻟﻚ ﺍﻟﺘﺨﻠﻲ ﻋﻦ ﺍﻟﻀﻮﺍﺑﻂ ﺍﻟﺸﺮﻋﻴﺔ ‪،‬ﻭﺗﻌﺪﻱ ﺣﺮﻣﺎ‪‬ﺎ‪ ،‬ﺃﻣﺎ ﺍﻻﻓﺘﺎﺀ ﻓﻘﺪ ﺃﻇﻬﺮﻟﻪ ﺗﺄﺛﲑ‬
‫ﺍﻟﺸﺮﻉ ﰲ ﺣﻴﺎﺓ ﺍﻹﻧﺴﺎﻥ ﺍﳌﺴﻠﻢ‪ ،‬ﻓﺘﻮﻟﺪﺕ ﻟﺪﻳﻪ ﺍﳊﺎﺟﺔ ﺇﱃ ﺗﻄﻮﻳﺮ ﺍﻹﻓﺘﺎﺀ ﻭﺟﻌﻠﻪ ﻗﺎﺩﺭﺍ‬
‫ﻋﻠﻰ ﻣﺴﺎﻳﺮﺓ ﺍﻟﺘﺤﻮﻻﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﻣﻮﺍﻛﺒﺔ ﺍﻟﺘﻄﻮﺭ ﺍﻟﻄﺎﺭﺉ‪ ،‬ﻭﻻ ﻳﻌﻘـﻞ ﺃﻥ ﺗﻌـﺎﰿ‬
‫ﻗﻀﺎﻳﺎ ﻭﻣﺸﺎﻛﻞ ﻣﻌﺎﺻﺮﺓ ﺑﻔﺘﺎﻭﻯ ﻭﺿﻌﺖ ﻣﻨﺬ ﻣﺎﺽ ﺳـﺤﻴﻖ‪ ،‬ﺍﺧﺘﻠﻔـﺖ ﻇﺮﻭﻓـﻪ‬
‫ﻭﺃﺣﻮﺍﻟﻪ‪ ،‬ﻋﻦ ﻇﺮﻭﻑ ﻭﺃﺣﻮﺍﻝ ﺣﻴﺎﺗﻨﺎ ﺍﳌﻌﺎﺻﺮﺓ‪.‬‬
‫‪ .5-3‬ﺗﻘﻠﺪﻩ ﻣﺸﻴﺨﺔ ﺍﳉﺎﻣﻊ ﺍﻷﻋﻈﻢ ‪،‬ﺟﻌﻠﺘـﻪ ﻳﻜﺘـﺸﻒ ﺃﻥ ﺍﻟﺘﻐـﻴﲑ ﻭﺍﻹﺻـﻼﺡ ﺍﻹﺩﺍﺭﻱ‬
‫ﻭﺍﻟﺘﺮﺑﻮﻱ ﻳﺘﻄﻠﺐ ﺇﳚﺎﺩ ﻣﻨﻈﻮﻣﺔ ﻗﺎﻧﻮﻧﻴﺔ‪ ،‬ﻭﻻ ﺑﺪ ﻣﻦ ﲢﺮﻳﺮ ﺍﻟﺬﻫﻨﻴﺎﺕ ﻣﻦ ﺃﺛﺮ ﺍﻟـﻨﻈﻢ‬
‫ﺍﻟﻘﺎﻧﻮﻧﻴﺔ ﺍﻟﻘﺪﳝﺔ ﺍﻟﱵ ﻻ ﺗﺼﻠﺢ ﳌﻮﺍﺟﻬﺔ ﺍﳌﻄﺎﻟﺐ ﺍﳉﺪﻳﺪﺓ‪.‬‬
‫ﻛﻤﺎ ﺃﻥ ﳑﺎﺭﺳﺘﻪ ﻟﻠﺘﻌﻠﻴﻢ‪،‬ﻛﺸﻔﺖ ﻟﻪ ﻣﻦ ﺧﻼﻝ ﳏﺎﺩﺛﺎﺗﻪ ﻣﻊ ﺍﻟﻌﺪﻳـﺪ ﻣـﻦ ﺍﳌـﺸﺎﻳﺦ‬
‫ﻭﺍﻟﺘﻼﻣﻴﺬ ﺍﻟﻄﺎﳏﲔ ﺇﱃ ﺍﻹﺻﻼﺡ ﻋﻤﻖ ﺗﻌﻠﻘﻪ ﺑﺎﻟﻘﻴﻢ ﻭﺍﻷﻓﻜﺎﺭ ﺍﻟﻨﲑﺓ‪ ،‬ﻭﻋﺮﻑ ﺃﻥ ﺍﺭﺗﺒﺎﻁ‬
‫ﺍﻹﻧﺴﺎﻥ ﺑﺬﻟﻚ ﻳﻨﺠﺮ ﻋﻨﻪ ﺗﺼﻠﺐ ﰲ ﻣﻮﺍﻗﻔﻪ‪ ،‬ﻭﻣﻦ ﰒ ﻋﺠﺰﻩ ﻋﻦ ﺍﻟﺘﻜﻴﻒ ﻣﻊ ﺗﻄﻮﺭﺍﺕ‬
‫ﺍﳊﻴﺎﺓ‪.‬‬
‫ﻭﻣﻦ ﻫﻨﺎ ﲡﻠﻰ ﻟﻠﻌﻼﻣﺔ ﺍﺑﻦ ﻋﺎﺷﻮﺭ‪ :‬ﺃﻥ ﺣﺎﺟﺔ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺇﱃ ﺍﻛﺘـﺴﺎﺏ‬
‫ﻗﺪﺭ ﺿﺮﻭﺭﻱ ﻣﻦ ﺍﳌﺮﻭﻧﺔ ﲡﻌﻠﻬﺎ ﻗﺎﺩﺭﺓ ﻋﻠﻰ ﺍﻟﺘﻜﻴﻒ ﻣﻊ ﺍﳌﻄﺎﻟﺐ ﺍﳌﺘﺠﺪﺩﺓ ﻟﻺﻧـﺴﺎﻥ‬
‫ﺑﻔﻌﻞ ﲡﺪﺩﻩ ﺍﳊﻀﺎﺭﻱ‪ .‬ﻓﻌﻜﻒ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻋﻠﻰ ﺍﻟﺒﺤﺚ ﻭﺍﻟﺪﺭﺍﺳﺔ‬
‫ﰲ ﳐﺘﻠﻒ ﺍﻟﻨﺼﻮﺹ ﺍﻟﺪﻳﻨﻴﺔ ﻣﻦ ﻗﺮﺁﻥ ﻭﺳﻨﺔ‪ ،‬ﻭﺍﻵﺛﺎﺭ ﺍﻟﻔﻜﺮﻳﺔ ﻓﺎﻫﺘﺪﻯ ﺇﱃ ﻣﻮﺿـﻮﻉ‬
‫ﺍﳌﻘﺎﺻﺪ ﻭﲡﻠﺖ ﻟﻪ ﺃﳘﻴﺘﻪ ‪ ،‬ﻭ ﺃﻧﻪ ﺍﳌﻮﺿﻮﻉ ﺍﻟﺬﻱ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻌﻜﻒ ﻋﻠﻴﻪ ﺍﳌﻔﻜـﺮﻭﻥ‬
‫ﺍﻹﺳﻼﻣﻴﻮﻥ ﻭﻳﺴﻬﺮﻭﻥ ﻣﻦ ﺃﺟﻞ ﺗﺄﺳﻴﺴﻪ ﻟﺒﻨﺎﺀ ﻋﻠﻢ ﺟﺪﻳﺪ ﻳﻜﻮﻥ ﻧﻌﻢ ﺍﻟﻌﻮﻥ ﻟﻠﻤﺴﻠﻤﲔ‬
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‫ﺍﻟﺒـﺎﺏ ﺍﻷﻭﻝ" ﲤﻬـﻴﺪﻱ" ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋـﺎﺷﻮﺭ ﻭﻛﺘﺎﺑﻪ "ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ"‬
‫ﰲ ﳎﺎﻝ ﺍﻟﻘﻀﺎﺀ‪ ،‬ﻭﺍﻹﺩﺍﺭﺓ‪ ،‬ﻭﺍﻟﺘﻨﻈﻴﻢ ﺍﻻﺟﺘﻤﺎﻋﻲ‪ ،‬ﻷﻧﻪ ﻋﻦ ﻃﺮﻳﻘﻪ ﻳﺘﻌﻤﻖ ﻓﻬﻢ ﺍﳌﺴﻠﻢ‪،‬‬
‫ﳌﻔﻬﻮﻡ ﺟﻠﺐ ﺍﳌﺼﺎﱀ ﻭﺩﺭﺀ ﺍﳌﻔﺎﺳﺪ‪ ،‬ﺍﻟﱵ ﻣﺎ ﺟﺎﺀﺕ ﺍﻟﺸﺮﺍﺋﻊ ﺇﻻ ﳋﺪﻣﺘﻬﺎ ﻭﺭﻋﺎﻳﺘﻬﺎ‪.‬‬
‫ﻭﻣﻨﻪ ﻓﺈﻥ ﺍﳌﻤﺎﺭﺳﺎﺕ ﺍﻟﻮﻇﻴﻔﻴﺔ ﺍﳌﻬﻨﻴﺔ ﻟﻺﻣﺎﻡ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻛﺎﻥ ﳍﺎ ﻫﻲ ﺍﻷﺧﺮﻯ‬
‫ﺃﺛﺮ ﻭﺍﺿﺢ ﰲ ﺗﻮﺟﻴﻬﻪ ﺇﱃ ﺍﻟﻔﻜﺮ ﺍﳌﻘﺎﺻﺪﻱ ﻭﻋﻨﺎﻳﺘﻪ ﺑﻪ ﻋﻨﺎﻳﺔ ﺑﺎﻟﻐﺔ‪.‬‬
‫‪ (4‬ﺍﻟﻌﺎﻣـﻞ ﺍﻟﺴﻴﺎﺳـﻲ ﻭﺍﻟﺘﺎﺭﳜﻲ ‪:‬‬
‫ﻣﻦ ﺍﻟﺜﺎﺑﺖ ﺃﻥ ﺍﻹﻣﺎﻡ‪ :‬ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻋﺎﻳﺶ ﻣﺮﺣﻠﺘﲔ ﺗﺎﺭﳜﻴﺘﲔ ﳐﺘﻠﻔـﺘﲔ ﻋـﻦ‬
‫ﺑﻌﻀﻬﻤﺎ ﺍﻟﺒﻌﺾ ﰲ ﺍﻟﺒﻼﺩ ﺍﻟﺘﻮﻧﺴﻴﺔ‪ ,‬ﻭﻗﺪ ﺍﺗﺴﻤﺘﺎ ﺑﺼﺒﻐﺔ ﺧﺎﺻﺔ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﺴﻴﺎﺳﻴﺔ‪ ,‬ﻭﳘﺎ ‪:‬‬
‫‪ .1-4‬ﻣﺮﺣﻠﺔ ﺍﻻﺳﺘﻌﻤﺎﺭ ‪ :‬ﻭﻗﺪ ﻛﺎﻥ ﻭﻗﺘﺬﺍﻙ ﰲ ﻣﺮﺣﻠﺔ ﺍﻟﻄﻠﺐ ﺍﻟﻌﻠﻤﻲ‪ ،‬ﺇﺫ ﺍﻧﺘﻤﻰ ﺇﱃ ﺟـﺎﻣﻊ‬
‫ﺍﻟﺰﻳﺘﻮﻧﺔ ﺍﻷﻋﻈﻢ ﺳﻨﺔ ‪1310‬ﻫـ‪ 1891/‬ﻡ ‪.‬ﻭﻫﻮ ﺍﺑﻦ ﺍﻟﺮﺍﺑﻌﺔ ﻋﺸﺮ ﻋﺎﻣﺎ ﻭﺩﺍﻣـﺖ‬
‫ﺩﺭﺍﺳﺘﻪ ﲜﺎﻣﻊ ﺍﻟﺰﻳﺘﻮﻧﺔ ﺳﺒﻊ ﺳﻨﻮﺍﺕ ‪ ،‬ﺍﻧﺘﻬﺖ ﺑﺈﺣﺮﺍﺯﻩ ﻋﻠﻰ ﺷﻬﺎﺩﺓ ﺍﻟﺘﻄﻮﻳـﻊ ﺳـﻨﺔ‬
‫‪1317‬ﻫـ ‪ 1899/‬ﻡ ‪ ، 1‬ﻭﺑﻌﺪ ﲣﺮﺟﻪ ﻣﻦ ﺍﻟﺰﻳﺘﻮﻧﺔ‪ ،‬ﺗﻘﻠﺪ ﻭﻇﺎﺋﻒ ﳐﺘﻠﻔﺔ‪ ،‬ﰲ ﻇـﻞ‬
‫ﺍﳊﻜﻮﻣﺔ ﺍﻻﺳﺘﻌﻤﺎﺭﻳﺔ‪.‬‬
‫‪ .2-4‬ﻣﺮﺣﻠﺔ ﺍﻻﺳﺘﻘﻼﻝ ‪ :‬ﻭﻗﺪ ﺍﺿﻄﻠﻊ ﰲ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﲟﺴﺆﻭﻟﻴﺎﺕ ﻋﺪﻳﺪﺓ‪ ،‬ﻷ‪‬ﺎ ﺻـﺎﺩﻓﺖ‬
‫ﺗﻔﻮﻗﻪ ﺍﻟﻌﻠﻤﻲ‪ ،‬ﻭﻧﻀﺠﻪ ﺍﻟﻔﻜﺮﻱ‪ ،‬ﻭﻫﻲ ﻣﺮﺣﻠﺔ ﺍﺗﺴﻤﺖ ﺑﺘﺤﻮﻻﺕ ﺧﻄـﲑﺓ ﻋﻠـﻰ‬
‫ﺍﻟﺼﻌﻴﺪ ﺍﻟﻔﻜﺮﻱ‪ ،‬ﻭﺍﻻﺟﺘﻤﺎﻋﻲ‪ .‬ﻭﺇﺫﺍ ﻧﻈﺮﻧﺎ ﺇﱃ ﻫﺎﺗﲔ ﺍﳌﺮﺣﻠﺘﲔ ﻣﻦ ﺯﺍﻭﻳـﺔ ﺳﻴﺎﺳـﻴﺔ‬
‫ﳏﻀﺔ ﺳﻮﻑ ﳒﺪ ﺍﻵﰐ‪:‬‬
‫‪ .3-4‬ﺻﺎﺩﻓﺖ ﺍﳌﺮﺣﻠﺔ ﺍﻷﻭﱃ ﺿﻌﻒ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺗﻜﺎﻟﺐ ﺍﻟﺪﻭﻝ ﺍﻻﺳﺘﻌﻤﺎﺭﻳﺔ ﻋﻠﻴﻬـﺎ‪،‬‬
‫ﻭﻇﻬﻮﺭ ﺭﻏﺒﺔ ﻋﺎﺭﻣﺔ ﻟﻺﺻﻼﺡ ﰲ ﺍﻷﻣﺔ ﺍﻹﺳـﻼﻣﻴﺔ‪ ،‬ﻭﺗﻜـﺎﺗﻒ ﺍﳉﻬـﻮﺩ ﺍﻟﻔﻜﺮﻳـﺔ‬
‫ﻭﺍﻟﺴﻴﺎﺳﻴﺔ ﻋﻠﻰ ﺍﺳﺘﻔﺎﺩﺓ ﻣﺎ ﳝﻜﻦ ﺍﺳﺘﻔﺎﺩﺗﻪ ﻣﻦ ﺍﻟﺪﻭﻝ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺍﻟﺴﻌﻲ ﺍﳊﺜﻴـﺚ‬
‫ﻟﻠﺘﺤﺮﻳﺮ ﻭﺍﻻﺳﺘﻘﻼﻝ ‪ ،‬ﻓﻜﺎﻥ ﲢﺮﻳﺮ ﺍﻟﺒﻠﺪﺍﻥ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺍﻟﺸﻐﻞ ﺍﻟﺸﺎﻏﻞ ﺍﻟﺬﻱ‬
‫ﻫﻴﻤﻦ ﻋﻠﻰ ﺍﻟﻄﺒﻘﺔ ﺍﻟﻔﻜﺮﻳﺔ ﺍﻟﺴﻴﺎﺳﻴﺔ‪ ،‬ﻓﻜﺎﻧﺖ ﺗﻠﻚ ﺍﻟﻔﺘﺮﺓ ﺣﺎﻓﻠﺔ ﺑﺎﻟﺜﻮﺭﺍﺕ ﺍﻟﻌﺴﻜﺮﻳﺔ‪،‬‬
‫ﻭﺍﻟﻨﻀﺎﻝ ﺍﻟﺴﻴﺎﺳﻲ‪ ،‬ﻭﺍﻟﺼﺮﺍﻉ ﺍﻟﻔﻜﺮﻱ‪ ،‬ﻭﻇﻬﺮ ﻓﻴﻬﺎ ﻛﺜﲑ ﻣﻦ ﺍﻟﺰﻋﻤﺎﺀ ﺍﻟـﺴﻴﺎﺳﻴﲔ‪،‬‬
‫‪ -1‬ﺍﻟﻐﺎﱄ ﺑﻠﻘﺎﺳﻢ ‪،‬ﺷﻴﺦ ﺍﳉﺎﻣﻊ ﺍﻷﻋﻈﻢ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ ‪ ،‬ﺹ ‪. 29‬‬
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‫ﺍﻟﺒـﺎﺏ ﺍﻷﻭﻝ" ﲤﻬـﻴﺪﻱ" ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋـﺎﺷﻮﺭ ﻭﻛﺘﺎﺑﻪ "ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ"‬
‫ﻭﺍﻟﺮﻭﺍﺩ ﺍﻹﺻﻼﺣﻴﲔ‪ ،‬ﻭﺍﳌﻔﻜﺮﻳﻦ ﺍ‪‬ﺪﺩﻳﻦ ﰲ ﻛﻞ ﺻﻘﻊ ﻣﻦ ﺃﺻﻘﺎﻉ ﺍﻟـﺒﻼﺩ ﺍﻟﻌﺮﺑﻴـﺔ‬
‫ﻭﺍﻹﺳﻼﻣﻴﺔ‪.‬‬
‫ﻭﻛﺎﻥ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻣﻦ ﻃﺒﻘﺔ ﺍﻟﻌﻠﻤﺎﺀ ﺍ‪‬ﺪﺩﻳﻦ‪ ،‬ﺍﻟﺬﻳﻦ ﻛـﺎﻧﻮﺍ ﳚﺎﻫـﺪﻭﻥ ﰲ ﺇﻃـﺎﺭ‬
‫ﺍﻹﺻﻼﺡ ﺍﻟﻌﻠﻤﻲ ﻭﺍﻟﺪﻳﲏ ﻭﺍﻻﺟﺘﻤﺎﻋﻲ‪ ،‬ﻭﻣﺎ ﻭﺳﻌﻪ ﺍﳉﻬﺪ ﺇﱃ ﺫﻟﻚ ﻭﻣﺎ ﲰﺤﺖ ﻟﻪ ﺍﻟﻔﺮﺻـﺔ‬
‫ﻭﺗﻮﻓﺮﺕ ﻟﻪ ﺍﻟﻮﺳﺎﺋﻞ‪ ،‬ﻣﺎ ﻗﺼﺮ ﻭﻻ ﻓﺮﻁ ﻳﺸﻬﺪ ﻟﻪ ﺑﺬﻟﻚ ﺍﳋﺎﺹ ﻭﺍﻟﻌﺎﻡ‪.‬‬
‫ﻓﺈﻥ ﻣﺮﺣﻠﺔ ﺍﻻﺳﺘﻘﻼﻝ‪ ،‬ﻛﺎﻧﺖ ﻣﺮﺣﻠﺔ ﺻﺮﺍﻉ ﻋﺎﺭﻡ ﻓﺮﺿﺘﻪ ﻣﻌﺎﻧﺎﺓ ﺗﻮﻧﺲ ﻣﻦ ﺍﻟﺘﺒﻌﻴﺔ ﺍﻟﺜﻘﺎﻓﻴﺔ‬
‫ﺧﺎﺻﺔ‪ ،‬ﻭﺍﻟﺪﺳﺎﺋﺲ ﺍﻟﺴﻴﺎﺳﻴﺔ‪ ،‬ﺍﻟﱵ ﻛﺎﻧﺖ ﺗﺮﻣﻲ ﺇﱃ ﻓﺼﻞ ﺗﻮﻧﺲ ﻋﻦ ﻛﻴﺎ‪‬ﺎ ﺍﻟﻌﺮﰊ ﺍﻹﺳﻼﻣﻲ‪،‬‬
‫ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﺣﺘﻢ ﻋﻠﻰ ﺍﻟﻄﺒﻘﺔ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺪﻳﻨﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺍﻟﺪﺧﻮﻝ ﰲ ﺻﺮﺍﻉ ﺷﺪﻳﺪ ﻭﻋﻨﻴـﺪ‪،‬‬
‫ﳊﻤﻞ ﺍﳊﻜﻢ ﺍﻟﺘﻮﻧﺴﻲ ﰲ ﻋﻬﺪ ﺍﳊﺒﻴﺐ ﺑﻮﺭﻗﻴﺒﺔ ‪ ،‬ﻋﻠﻰ ﺍﺣﺘﺮﺍﻡ ﺍﻟﻮﺍﻗﻊ ﺍﻟﺘﺎﺭﳜﻲ ﻭﺍﻻﺟﺘﻤـﺎﻋﻲ‬
‫ﻟﺘﻮﻧﺲ‪ ،‬ﻭﻛﺎﻥ ﺍﻹﻣﺎﻡ‪ :‬ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﰲ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ‪ ،‬ﻣﻦ ﺍﻷﻋﻼﻡ ﺍﻟﺬﻳﻦ ﺍﺳﻨﺪﺕ‬
‫ﳍﻢ ﻣﻬﻤﺔ ﲪﻞ ﻋﺐﺀ ﻫﺬﺍ ﺍﻟﺼﺮﺍﻉ‪ ،‬ﻭﻗﻴﺎﺩﺓ ﺍﻟﻨﻀﺎﻝ ﰲ ﻫﺬﺍ ﺍﻻﲡﺎﻩ‪.‬‬
‫ﻗﺎﻝ ﻋﻨﻪ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﻟﺒﺸﲑ ﺍﻹﺑﺮﺍﻫﻴﻤﻲ ﻳﺸﻴﺪ ﲟﱰﻟﺘﻪ ﺍﻟﻌﻠﻤﻴﺔ ‪ " :‬ﺍﻷﺳﺘﺎﺫ ﺍﻷﻛﱪ ﺍﻟﺸﻴﺦ‪:‬‬
‫ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻋﻠﻢ ﻣﻦ ﺍﻷﻋﻼﻡ ﺍﻟﺬﻳﻦ ﻳﻌﺪﻫﻢ ﺍﻟﺘﺎﺭﻳﺦ ﺍﳊﺎﺿﺮ ﻣﻦ ﺫﺧﺎﺋﺮﻩ ﻓﻬﻮ ﺇﻣﺎﻡ‬
‫ﻣﺘﺒﺤﺮ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻣﺴﺘﻘﻞ ﰲ ﺍﻻﺳﺘﺪﻻﻝ ﳍﺎ‪ ،‬ﻭﺍﺳﻊ ﺍﻟﺜﺮﺍﺀ ﻣﻦ ﻛﻨﻮﺯﻫـﺎ‪ ،‬ﻓـﺴﻴﺢ‬
‫ﺍﻟ ‪‬ﺪﺭﻉ ﺑﺘﺤﻤﻠﻬﺎ‪ ،‬ﻧﺎﻓﺬ ﺍﻟﺒﺼﲑﺓ ﰲ ﻣﻌﻘﻮﳍﺎ‪ ،‬ﻭﺍﻓﺮ ﺍﻹﻃﻼﻉ ﻋﻠﻰ ﺍﳌﻨﻘﻮﻝ ﻣﻨﻬﺎ‪.‬‬
‫ﺃﻗﺮﺃ ﻭﺃﻓﺎﺩ‪ ،‬ﻭﲣﺮﺟﺖ ﻋﻠﻴﻪ ﻃﺒﻘﺎﺕ ﳑﺘﺎﺯﺓ ﰲ ﺍﻟﺘﺤﻘﻴﻖ ﺍﻟﻌﻠﻤﻲ‪ ،‬ﻭﺗﻔﺮﺩ ﰲ ﺍﻟﺘﻮﺳﻊ ﻭﺍﻟﺘﺠﺪﻳﺪ‬
‫ﻟﻔﺮﻭﻉ ﻣﻦ ﺍﻟﻌﻠﻢ ﺿﻴﻘﻬﺎ ﺍﳌﻨﻬﺎﺝ ﺍﻟﺰﻳﺘﻮﱐ‪ ،‬ﻭﺃﺑﻼﻫﺎ ﺍﻟﺮﻛﻮﺩ ﺍﻟﺬﻫﲏ‪ ،‬ﻭﺃﻧﺰﻟﺘـﻬﺎ ﺍﻻﻋﺘﺒـﺎﺭﺍﺕ‬
‫ﺍﻟﺘﻘﻠﻴﺪﻳﺔ‪ ،‬ﺩﻭﻥ ﻣﱰﻟﺘﻬﺎ ﲟﺮﺍﺣﻞ‪ :‬ﻓﺄﻓﺎﺽ ﻋﻠﻴﻬﺎ ﻫﺬﺍ ﺍﻹﻣﺎﻡ ﻣﻦ ﺭﻭﺣﻪ ﻭﺃﺳﻠﻮﺑﻪ ﺣﻴﺎﺓ ﻭﺟـﺪﺓ‪،‬‬
‫ﻭﺃﺷﺎﻉ ﻓﻴﻬﺎ ﻣﺎﺋﻴﺔ ﻭﺭﻭﻧﻘﺎ‪ ،‬ﺣﱴ ﺍﺳﺘﺮﺟﻌﺖ ﺑﻌﺾ ﻗﻴﻤﺘﻬﺎ ﰲ ﺍﻟﻨﻔﻮﺱ‪ ،‬ﻭ ﻣﱰﻟﺘﻬﺎ ﰲ ﺍﻻﻋﺘﺒـﺎﺭ‬
‫…‬
‫ﻭﻗﺪ ﺍﺟﺘﻤﻌﺖ ﰲ ﺍﻷﺳﺘﺎﺫ ﻭﺳﺎﺋﻠﻪ‪ ،‬ﻭ ﺗﻜﺎﻣﻠﺖ ﺃﺩﻭﺍﺗﻪ‪ ،‬ﻣﻦ ﻋﻘﻞ ﺭﺍﺟﺢ ﻻ ﳜﻴﺲ‬
‫ﻭﺯﻧﻪ‪ ،‬ﻭﺑﺼﲑﺓ ﻧﺎﻓﺬﺓ ﺇﱃ ﻣﺎ ﻭﺭﺍﺀ ﺍﳌﻈﺎﻫﺮ ﺍﻟﻐﺮﺍﺭﺓ‪،‬ﻭﻓﻜﺮ ﻏﻮﺍﺹ ﻋﻠﻰ ﺣﻘﺎﺋﻖ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﻭﺫﻛـﺎﺀ‬
‫ﺗﺸﻒ ﻟﻪ ﺍﳊﺠﺐ‪ ،‬ﻭ ﺍﻃﻼﻉ ﻋﻠﻰ ﺗﺎﺭﳜﻨﺎ ﺍﻟﻌﻠﻤﻲ ﰲ ﲨﻴﻊ ﺃﻃﻮﺍﺭﻩ‪ ،‬ﻭﺍﺳﺘﻌﺪﺍﺩ ﻗـﻮﻱ ﻣـﺘﻤﻜﻦ‬
‫ﻟﻠﺘﺠﺪﻳﺪ ﻭﺍﻹﺻﻼﺡ‪ ،‬ﻭﻣﻦ ﺷﺄﻥ ﻫﺬﻩ ﺍﳌﻮﺍﻫﺐ ﺍﳌﺘﺠﻤﻌﺔ ﰲ ﺃﻣﺜﺎﻝ ﺍﻷﺳﺘﺎﺫ ﺃ‪‬ﺎ ﺗﻜﻤـﻦ ﺣـﱴ‬
‫ﺗﻈﻬﺮﻫﺎ ﺍﳊﺎﺟﺔ ﻭ ﺍﻟﻀﺮﻭﺭﺓ‪ ،‬ﻭﺍﳊﺎﺟﺔ ﺇﺫﺍ ﺃﳊﺖ ﻛﺸﻔﺖ ﻋﻦ ﺭﺟﻞ ﺍﻟﺴﺎﻋﺔ‪ ،‬ﻭﺃﺧﺮﺟﺖ ﺍﻟﻘﺎﺋﻢ‬
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‫ﺍﻟﺒـﺎﺏ ﺍﻷﻭﻝ" ﲤﻬـﻴﺪﻱ" ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋـﺎﺷﻮﺭ ﻭﻛﺘﺎﺑﻪ "ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ"‬
‫ﺍﳌﻨﺘﻈﺮ‪ ،‬ﻭﻗﺪ ﻭﺟﺪﺕ ﺍﳊﺎﺟﺔ ﺇﱃ ﺍﻹﺻﻼﺡ ﰲ ﻛﻠﻴﺘﻨﺎ‪ ،‬ﻓﻮﺟﺪ ﺍﻟﺮﺟﻞ ﺍﳌﺪﺧﺮ‪ ،‬ﻓﻜﺎﻥ ﺍﻷﺳـﺘﺎﺫ‬
‫ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺑﻦ ﻋﺎﺷﻮﺭ "‬
‫)‪.(1‬‬
‫ﻫﺬﻩ ﺷﻬﺎﺩﺓ ﺻﺮﳛﺔ ﻋﻠﻰ ﻣﻜﺎﻧﺔ ﺍﻟﺮﺟﻞ ﻣﻦ ﺷﺎﻫﺪ ﻋﻴﺎﻥ‪ ،‬ﻋﺎﺵ ﻣﻌﻪ ﻭﺩﺭﺱ ﻋﻠﻴﻪ‪ ،‬ﻭﻳﻜﻔﻲ ﺃ‪‬ـﺎ‬
‫ﺷﻬﺎﺩﺓ ﺍﻟﺸﻴﺦ ﺍﻹﺑﺮﺍﻫﻴﻤﻲ ‪ .‬ﻭﻣﺎ ﺃﺩﺭﺍﻙ !‬
‫ﺇﺿﺎﻓﺔ ﺇﱃ ﻛﻞ ﻣﺎ ﺫﻛﺮﻧﺎ‪ ،‬ﻓﻘﺪ ﻛﺎﻥ ﻟﻠﻌﺎﻣﻠﲔ ﺍﻟﺴﻴﺎﺳﻲ ﻭﺍﻟﺘﺎﺭﳜﻲ ﺃﺛﺮﳘﺎ ﺍﻵﺧﺮ ﰲ ﺍﻫﺘﻤﺎﻡ‬
‫ﺍﻹﻣﺎﻡ‪ :‬ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﲟﻮﺿﻮﻉ ﺍﳌﻘﺎﺻﺪ‪ ،‬ﺑﻐﻴﺔ ﺇﻋﻄﺎﺀ ﺍﻟﺸﺮﻳﻌﺔ ﻣﺎ ﲢﺘﺎﺝ ﺇﻟﻴـﻪ ﻣـﻦ‬
‫ﻣﺮﻭﻧﺔ‪ ،‬ﲟﺎ ﳚﻌﻠﻬﺎ ﻗﺎﺩﺭﺓ ﻋﻠﻰ ﻣﺴﺎﻳﺮﺓ ﺍﻟﻨﻬﻀﺔ ﺍﳊﺪﻳﺜﺔ‪ ،‬ﻭﻣﻮﺍﻛﺒﺔ ﺍﻟﺘﻄﻮﺭ ﺍﳊﻀﺎﺭﻱ ﺍﳌﺄﻣﻮﻝ‪،‬ﲟﺎ‬
‫ﻳﻘﻄﻊ ﺍﻟﻄﺮﻳﻖ ﻋﻦ ﺩﻋﺎﺓ ﺍﻟﺘﻐﺮﻳﺐ‪ ،‬ﻭﻳﺒﻄﻞ ﺣﺠﺘﻬﻢ‪ ،‬ﻭﻳﻌﺼﻒ ﻣﻮﻗﻔﻬﻢ ﺍﻟﺪﺍﻋﻲ ﺇﱃ ﻧﺒﺬ ﺍﻟﺸﺮﻳﻌﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﲝﺠﺔ ﻋﺮﻗﻠﺘﻬﺎ ﻟﻠﺘﻘﺪﻡ ﻭﻣﻨﺎﻓﺎ‪‬ﺎ ﻟﺮﻭﺡ ﺍﻟﻌﺼﺮ‪.‬‬
‫ﻓﻤﻦ ﻣﻌﺮﻓﺘﻨﺎ ﻟﻌﻮﺍﻣﻞ ﻭ ﻣﺆﺛﺮﺍﺕ ﺍﻟﺘﻔﻜﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻟﺪﻯ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷـﻮﺭ‬
‫ﻣﻦ ﺧﻼﻝ ﺣﻴﺎﺗﻪ ﲡﻠﺖ ﻟﻨﺎ ﻫﺬﻩ ﺍﳊﻘﺎﺋﻖ ﺍﻟﱵ ﺟﻌﻠﺖ ﺍﻟﺮﺟﻞ ﲝﻖ ﺻﺎﺣﺐ ﺍﳌﻘﺎﺻـﺪ ‪ ،‬ﻭﻟﻜـﻲ‬
‫ﻧﺘﻌﺮﻑ ﺃﻛﺜﺮ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﺁﻥ ﺍﻷﻭﺍﻥ ﺃﻥ ﻧﺘﻜﻠﻢ ﻋﻦ ﻛﺘﺎﺑﻪ " ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ " ﻭﻣـﺎ‬
‫ﻟﻪ ﻣﻦ ﺃﳘﻴﺔ ﻭ ﻓﻀﻞ ﻋﻈﻴﻢ ﻟﺘﻜﺸﻒ ﺍﻟﻐﻄﺎﺀ ﻋﻦ ﺍﻵﺛﺎﺭ ﺍﻟﱵ ﺃﺣﺪﺛﻬﺎ ﰲ ﻓﻜﺮﻧـﺎ ﺍﳌﻘﺎﺻـﺪﻱ‬
‫ﺍﻹﺳﻼﻣﻲ ﺍﳌﻌﺎﺻﺮ ‪.‬‬
‫ﻭﺫﻟﻚ ﻣﺎ ﺳﻨﺘﻄﺮﻕ ﺇﻟﻴﻪ ﰲ ﺍﻟﻔﺼﻞ ﺍﳌﻮﺍﱄ ‪.‬‬
‫)‪-(1‬ﺍﻹﺑﺮﺍﻫﻴﻤﻲ ﳏﻤﺪ ﺍﻟﺒﺸﲑ ‪،‬ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ‪،‬ﺝ‪ ،2‬ﺍﻟﺸﺮﻛﺔ ﺍﻟﻮﻃﻨﻴﺔ ﻟﻠﻨﺸﺮ ﻭ ﺍﻟﺘﻮﺯﻳﻊ‪ ،‬ﺍﳉﺰﺍﺋﺮ ‪،‬ﺩﻁ ‪ ،‬ﺩﺕ ‪،‬ﺹ ‪. 628‬ﻭ ﺟﺮﻳﺪﺓ ﺍﻟﺒﺼﺎﺋﺮ ‪،‬ﻣﻘـﺎﻝ‬
‫ﺑﻌﻨﻮﺍﻥ ‪ :‬ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻭ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺑﻦ ﺑﺎﺩﻳﺲ ‪ ،‬ﺍﻟﻌﺪﺩ‪ ،44‬ﻗﺴﻨﻄﻴﻨﺔ ‪. 1948 ،‬‬
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‫ﺍﻟﺒـﺎﺏ ﺍﻷﻭﻝ" ﲤﻬـﻴﺪﻱ" ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋـﺎﺷﻮﺭ ﻭﻛﺘﺎﺑﻪ "ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ"‬
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‫ﺍﻟﺒـﺎﺏ ﺍﻷﻭﻝ" ﲤﻬـﻴﺪﻱ" ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋـﺎﺷﻮﺭ ﻭﻛﺘﺎﺑﻪ "ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ"‬
‫اﻟــﻔـﺼﻞ اﻟﺜــــﺎﻧﻲ‬
‫ﻭﺼﻑ ﻭﻓﻀل ﻭﺃﻫﻤﻴﺔ ﻭﺃﺜﺭ ﻜﺘﺎﺏ ﻤﻘﺎﺼﺩ‬
‫ﺍﻟﺸﺭﻴﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻟﻺﻤﺎﻡ ﺍﺒﻥ ﻋﺎﺸﻭﺭ‬
‫ﻭﻴﺸﻤل ﺍﻟﻤﺒﺎﺤﺙ ﺍﻵﺘﻴﺔ ‪:‬‬
‫ ﻤﻘـﺩﻤـــﺔ ‪:‬‬‫ ﺍﻟﻤﺒﺤﺙ ﺍﻷﻭل ‪ :‬ﺍﻟﻭﺼﻑ ﺍﻟﻤﺎﺩﻱ ﻟﻠﻜﺘﺎﺏ ‪.‬‬‫ ﺍﻟﻤﺒﺤﺙ ﺍﻟﺜﺎﻨﻲ ‪ :‬ﻓﻀل ﺍﻟﻜﺘﺎﺏ ﻭﺃﻫﻤﻴﺘﻪ ‪.‬‬‫ ﺍﻟﻤﺒﺤﺙ ﺍﻟﺜﺎﻟﺙ ‪ :‬ﺃﻫﻤﻴﺔ ﺍﻟﻜﺘﺎﺏ ﻭ ﻤﺎ ﺃﺤﺩﺜـﻪ ﻤـﻥ ﺍﻨﻘـﻼﺏ‬‫ﻓﻜﺭﻱ‪.‬‬
‫‪ -‬ﺍﻟﻤﺒﺤﺙ ﺍﻟﺭﺍﺒﻊ ‪ :‬ﺃﻫﻡ ﺍﻵﺜﺎﺭ ﺍﻟﺘﻲ ﺃﺤﺩﺜﻬﺎ ﺍﻟﻜﺘﺎﺏ‪.‬‬
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‫ﺍﻟﺒـﺎﺏ ﺍﻷﻭﻝ" ﲤﻬـﻴﺪﻱ" ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋـﺎﺷﻮﺭ ﻭﻛﺘﺎﺑﻪ "ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ"‬
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‫ﺍﻟﺒـﺎﺏ ﺍﻷﻭﻝ" ﲤﻬـﻴﺪﻱ" ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋـﺎﺷﻮﺭ ﻭﻛﺘﺎﺑﻪ "ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ"‬
‫ﻣﻘﺪﻣﺔ ‪:‬‬
‫ﺳﻨﺘﻌﺮﺽ ﰲ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﺇﱃ ﺍﻟﻮﺻﻒ ﺍﳌﺎﺩﻱ ﻟﻠﻜﺘﺎﺏ‪ ،‬ﻭﺑﻨﻴﺘﻪ ‪ ،‬ﻭﺃﻗﺴﺎﻣﻪ‪ ،‬ﰒ ﻣﻨﻬﺠـﻪ ‪،‬‬
‫ﻭﳏﺘﻮﺍﻩ ﻭﻓﻀﻠﻪ ﻭﺃﳘﻴﺘﻪ‪ ،‬ﻭﻣﺎ ﺃﺣﺪﺛﻪ ﻣﻦ ﺇﻧﻘﻼﺏ ﻓﻜﺮﻱ ﰲ ﻓﻜﺮﻧﺎ ﺍﻹﺳﻼﻣﻲ ﺍﳌﻌﺎﺻﺮ ﻭ ﺧﺎﺻﺔ‬
‫ﰲ ﳎﺎﻝ ﺍﳌﻘﺎﺻﺪ ﺍﻟﱵ ﺭﺃﻯ ﺃ‪‬ﺎ ﻫﻲ ﺍﻟﱵ ﺗﻮﻗﻆ ﺍﻷﻣﺔ ﻣﻦ ﺳﺒﺎ‪‬ﺎ ﺍﻟﻌﻤﻴﻖ ﻭ ﲢﺮﻳﺮ ﺍﻟﺸﺮﻳﻌﺔ ﻣـﻦ‬
‫ﺍﻟﺘﻘﻠﻴﺪ ﻭ ﺍﳉﻤﻮﺩ ﻟﺘﺴﺎﻳﺮ ﺍﻟﻌﺼﺮ ﻭ ﲡﺪ ﺍﳊﻞ ﺍﻟﺸﺮﻋﻲ ﻟﻜﻞ ﺍﻟﻘﻀﺎﻳﺎ ﺍﳌﺴﺘﺠﺪﺓ ﰲ ﻛﻞ ﺯﻣﺎﻥ‬
‫ﻭ ﻣﻜﺎﻥ‪،‬‬
‫ﻭ ﺧﺎﺻﺔ ﰲ ﻭﻗﺘﻨﺎ ﺍﳊﺎﺿﺮ‪ .‬ﻭ ﺗﺄﺳﻴﺴﻪ ﻟﻌﻠﻢ ﺍﳌﻘﺎﺻﺪ ﻣﻦ ﺧﻼﻝ ﻛﺘﺎﺑﻪ‪ ،‬ﻳﺮﻯ ﺃﻧـﻪ‬
‫ﺍﻟﻌﻠﻢ ﺍﻟﺬﻱ ﻳﻌﻴﺪ ﺇﱃ ﺍﻟﺸﺮﻳﻌﺔ ﻗﺪﺭ‪‬ﺎ ﻋﻠﻰ ﺍﻻﺟﺘﻬﺎﺩ ﻭ ﻋﻠﻰ ﻣﺴﺎﻳﺮﺓ ﺍﻟﺘﻄـﻮﺭ ﺍﳊـﻀﺎﺭﻱ‪ ،‬ﻭ‬
‫ﻣﻮﺍﺟﻬﺔ ﺍﻟﺘﺤﺪﻳﺎﺕ‪...‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ ‪:‬‬
‫‪ - 1‬ﺍﻟﻮﺻﻒ ﺍﳌﺎﺩﻱ ﻟﻠﻜﺘﺎﺏ ‪:‬‬
‫‪ .1-1‬ﻧﻮﻉ ﺍﻟﻜـﺘﺎﺏ ‪:‬‬
‫ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻱ ﺑﲔ ﺃﻳﺪﻳﻨﺎ ﻫﻮ ﻧﺴﺨﺔ ﺻﺎﺩﺭﺓ ﻋﻦ ﺍﻟﺸﺮﻛﺔ ﺍﻟﺘﻮﻧﺴﻴﺔ ﻟﻠﻨﺸﺮ ﻭﺍﻟﺘﻮﺯﻳﻊ ﺳـﻨﺔ‬
‫‪1978‬ﻡ‪ .‬ﻭﻫﻮ ﻃﺒﻌﺔ ﺃﻭﱃ ﲢﻤﻞ ﺭﻗﻢ ‪ 78-1-129‬ﺟﺎﻧﻔﻲ‪ ،‬ﲦﺎﻧﻴﺔ ﻭﺳـﺒﻌﲔ ‪ ،‬ﻭﺗـﺴﻌﻤﺎﺋﺔ‬
‫ﻭﺃﻟﻒ‪ .‬ﻭ ﺑﻠﻐﺖ ﻋﺪﺩ ﺻﻔﺤﺎﺗﻪ ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﻭﻣﺎﺋﺘﲔ‪ ،‬ﻣﺮﻗﻤﺎ ﻣﻦ ﲬﺴﺔ ﺇﱃ ﻋﺸﺮﺓ ﻭﻣﺎﺋﺘﲔ ‪.‬‬
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‫ﺍﻟﺒـﺎﺏ ﺍﻷﻭﻝ" ﲤﻬـﻴﺪﻱ" ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋـﺎﺷﻮﺭ ﻭﻛﺘﺎﺑﻪ "ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ"‬
‫‪ .2-1‬ﻭﺭﻕ ﺍﻟﻜﺘﺎﺏ ‪:‬‬
‫ﻗﻴﺎﺱ ﺍﻟﻮﺭﻕ ‪ :‬ﻛﻞ ﺻﻔﺤﺎﺕ ﺍﻟﻜﺘﺎﺏ ﺗﺄﺧﺬ ﺍﻟﻘﻴﺎﺱ ‪. 24/17‬‬‫‪ -‬ﻧﻮﻉ ﺍﻟﻮﺭﻕ ‪ :‬ﻭﺭﻕ ﻋﺎﺩﻱ ﻏﲑ ﻣﺼﻘﻮﻝ ﺗﺸﻮﺑﻪ ﺍﳋﺸﻮﻧﺔ ﻭ ﻻ ﻧﺼﺎﻋﺔ ﻟﻪ ‪.‬‬
‫ ﺍﻟﺘﻐﻠـﻴﻒ‪:‬ﻏﻼﻑ ﲰﻴﻚ‪ ،‬ﻋﻠﻴﻪ ﻋﻨﻮﺍﻥ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭ ﺍﺳﻢ ﺍﳌﺆﻟـﻒ‪ ،‬ﻭﺍﻟـﺸﺮﻛﺔ ﺍﻟﻨﺎﺷـﺮﺓ‬‫ﻭﻣﺰﺧﺮﻑ‬
‫ﺑﺰﺧﺮﻓﺔ ﻧﺒﺎﺗﻴﺔ ﺑﻠﻮﻥ ﺃﺧﻀﺮ ﲨﻴﻞ‪،‬ﻭ ﺑﺸﻜﻞ ﻣﻘﻮﺱ ‪.‬‬
‫‪ .3-1‬ﺑﻨﻴـﺔ ﺍﻟﻜﺘﺎﺏ ‪:‬‬
‫ﺴﻢ ﺍﳌﺆﻟﻒ ﻛﺘﺎﺑﻪ ﺇﱃ ﻣﻘﺪﻣﺔ ﻭﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ ﻭ ﱂ ﻳﺪﺭﺝ ﻓﻴﻪ ﺧﺎﲤﺔ ﻛﻌﺎﺩﺓ ﻛﻞ ﺍﳌﺆﻟﻔﲔ ‪:‬‬
‫ﻗ‪‬‬
‫ ﺍﳌﻘـﺪﻣﺔ ‪ :‬ﺿﻤـﻨﻬﺎ ﺍﻟﺘﻌﺮﻳﻒ ﺑﺄﻫـﻤﻴﺔ ﻭﺩﻭﺍﻋﻲ ﺍﻟﺒﺤﺚ ﰲ ﺍﳌﻘﺎﺻﺪ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﰒ ﺍﻟﻨﻈـﺎﻡ‬‫ﺍﻟﺬﻱ‬
‫ﺍﺧﺘﺎﺭﻩ ﻟﻠﻜﺘﺎﺏ ‪،‬ﻭﺍﻟﻐﺮﺽ ﻣﻨﻪ‪ .‬ﻭﺗﺒﺪﺃ ﻣﻦ ﺍﻟﺼﻔﺤﺔ ﺍﳋﺎﻣﺴﺔ‪ ،‬ﻭﺗﻨﺘﻬﻲ ﻋﻨﺪ ﺍﻟﺼﻔﺤﺔ ﺍﻟﺘﺎﺳﻌﺔ‪.‬‬
‫ﺃ‪-‬ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ ‪ :‬ﻭﻗﺪ ﻋﺎﰿ ﻓﻴﻪ ﲬﺲ ﻧﻘﺎﻁ ﻫﻲ ‪:‬‬
‫‪ .1‬ﺇﺛﺒﺎﺕ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ‪.‬‬
‫‪ .2‬ﺍﺣﺘﻴﺎﺝ ﺍﻟﻔﻘﻴﻪ ﺇﱃ ﻣﻌﺮﻓﺘﻬﺎ‪.‬‬
‫‪ .3‬ﻃﺮﻕ ﺇﺛﺒﺎ‪‬ﺎ ‪ :‬ﺍﻟﻄﺮﻳﻖ ﺍﻷﻭﻝ ‪ ،‬ﺍﻟﻄﺮﻳﻖ ﺍﻟﺜﺎﱐ ‪ ،‬ﺍﻟﻄﺮﻳﻖ ﺍﻟﺜﺎﻟﺚ‪.‬‬
‫‪ .4‬ﻣﺮﺍﺗﺒــﻬﺎ‪.‬‬
‫‪ .5‬ﺍﳋﻄﺮ ﺍﻟﻌﺎﺭﺽ ﻣﻦ ﺇﳘﺎﻝ ﺍﻟﻨﻈﺮ ﺇﻟﻴﻬﺎ‪.‬‬
‫ﻭﻗﺪ ﺍﺳﺘﻐﺮﻕ ﻫﺬﺍ ﺍﻟﻘﺴﻢ‪ ،‬ﲦﺎﻥ ﻭﺛﻼﺛﲔ )‪ (38‬ﺻﻔﺤﺔ‪ ،‬ﻭ ﻫﻮ ﻣﺮﻗﻤﺎ ﻣﻦ ﺍﻟﺼﻔﺤﺔ ﺍﻟﻌﺎﺷﺮﺓ‪،‬‬
‫ﺇﱃ ﺍﻟﺼﻔﺤﺔ ﺍﻟﺜﺎﻣﻨﺔ ﻭﺍﻷﺭﺑﻌﲔ‪.‬‬
‫ﺏ‪-‬ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ ‪:‬‬
‫ﲝﺚ ﻓﻴﻪ ﻣﻘﺎﺻﺪ ﺍﻟﺘﺸﺮﻳﻊ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﻭﺑﲔ ﻓﻴﻪ ‪:‬‬
‫• ﺍﻷﻭﺻﺎﻑ ﺍﻟﻀﺎﺑﻄﺔ ﻟﻠﻤﻘﺎﺻﺪ ﺍﻟﺸﺮﻋﻴﺔ‪.‬‬
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‫ﺍﻟﺒـﺎﺏ ﺍﻷﻭﻝ" ﲤﻬـﻴﺪﻱ" ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋـﺎﺷﻮﺭ ﻭﻛﺘﺎﺑﻪ "ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ"‬
‫• ﺍﺭﺗﺒﺎﻁ ﺍﳌﻘﺎﺻﺪ ﻭﺍﻷﻭﺻﺎﻑ ﺍﻟﺸﺮﻋﻴﺔ ﺫﺍ‪‬ﺎ ‪ :‬ﺍﻟﻔﻄﺮﺓ ‪ ،‬ﺍﻟﺴﻤﺎﺣﺔ‪.‬‬
‫• ﺍﳌﻘﺼﺪ ﺍﻟﻌﺎﻡ ﻟﻠﺘﺸﺮﻳﻊ ﻭﻋﻼﻗﺘﻪ ﲝﻔﻆ ﺍﻟﻨﻈﺎﻡ ‪ ،‬ﲜﻠﺐ ﺍﳌﺼﺎﱀ ﻭﺩﺭﺀ ﺍﳌﻔﺎﺳﺪ‪.‬‬
‫• ﺑﲔ ﺍﳌﺼﻠﺤﺔ ﻭﺍﳌﻔﺴﺪﺓ‪.‬‬
‫• ﻃﻠﺐ ﺍﻟﺸﺮﻳﻌﺔ ﻟﻠﻤﺼﺎﱀ‪.‬‬
‫• ﺃﻧﻮﺍﻉ ﺍﳌﺼﻠﺤﺔ ﺍﳌﻘﺼﻮﺩﺓ ﻣﻦ ﺍﻟﺘﺸﺮﻳﻊ ﻭﺗﻘﺴﻴﻤﻬﺎ ﺑﺎﻋﺘﺒﺎﺭﺍﺕ ﺛﻼﺛﺔ ‪:‬‬
‫‪ -‬ﺑﺎﻋﺘﺒﺎﺭ ﺁﺛﺎﺭﻫﺎ ﰲ ﻗﻮﺍﻡ ﺍﻷﻣﺔ ‪.‬‬
‫ ﺑﺎﻋﺘﺒﺎﺭ ﺗﻌﻠﻘﻬﺎ ﺑﻌﻤﻮﻡ ﺍﻷﻣﺔ ‪.‬‬‫ ﺑﺎﻋﺘﺒﺎﺭ ﲢﻘﻖ ﺍﳊﺎﺟﺔ ﺇﻟﻴﻬﺎ ‪.‬‬‫ﰒ ﻋﺮﺽ ﻓﻴﻪ ﺇﱃ ﻋﻤﻮﻡ ﺍﻟﺸﺮﻳﻌﺔ ‪:‬‬
‫• ﺍﳌﺴﺎﻭﺍﺓ ﻭﻣﻮﺍﻧﻌﻬﺎ ‪.‬‬
‫• ﻋﺪﻡ ﳎﻲﺀ ﺍﻟﺸﺮﻳﻌﺔ ﺑﺎﻟﻨﻜﺎﻳﺔ‪.‬‬
‫• ﻣﻘﺼﺪ ﺍﻟﺸﺮﻳﻌﺔ ﻣﻦ ﺍﻟﺘﺸﺮﻳﻊ‪ ،‬ﺗﻐﻴﲑ ﻭﺗﻘﺮﻳﺮ‪.‬‬
‫• ﻧﻮﻁ ﺍﻷﺣﻜﺎﻡ ﲟﻌﺎﻥ ﻭﺃﻭﺻﺎﻑ ﻻ ﺑﺄﲰﺎﺀ ﻭﺃﺷﻜﺎﻝ ‪.‬‬
‫ﰒ ﺍﻟﺘﻔﺖ ﺇﱃ ﺍﻟﻨﻈﺮ ﰲ ﺃﻥ ﺃﺣﻜﺎﻡ ﺍﻟﺸﺮﻳﻌﺔ ﻗﺎﺑﻠﺔ ﻟﻠﻘﻴﺎﺱ ﻋﻠﻴﻬﺎ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﻌﻠﻞ ﻭﺍﳌﻘﺎﺻﺪ ﺍﻟﻘﺮﻳﺒﺔ‬
‫ﻭﺍﻟﻌﺎﻟﻴﺔ‪ ،‬ﰒ ﺗﻄﺮﻕ ﺇﱃ‪:‬‬
‫• ﺍﻟﺘﺤـﻴﻞ ‪.‬‬
‫• ﺳﺪ ﺍﻟﺬﺭﺍﺋﻊ‪.‬‬
‫• ﻧﻮﻁ ﺍﻟﺘﺸﺮﻳﻊ ﺑﺎﻟﻀﺒﻂ ﻭﺍﻟﺘﺤﺪﻳﺪ ‪.‬‬
‫• ﻧﻔﻮﺫ ﺍﻟﺘﺸﺮﻳﻊ ‪.‬‬
‫• ﺑﻴﺎﻥ ﺍﻟﺮﺧﺼﺔ ‪.‬‬
‫• ﻣﺮﺍﺗﺐ ﺍﻟﻮﺍﺯﻉ ‪ :‬ﺟﺒﻠﻴﺔ‪ ،‬ﻭﺩﻳﻨﻴﺔ‪ ،‬ﻭﺳﻠﻄﺎﻧﻴﺔ‪.‬‬
‫• ﺍﳊﺮﻳﺔ ﻭﻣﺮﺍﺗﺒﻬﺎ‪.‬‬
‫• ﺍﻟﺘﻤﺜﻴﻞ ﻋﻠﻰ ﺇﻇﻬﺎﺭ ﺍﻟﻌﻤﻞ ﰲ ﺻﻮﺭﺓ ﻣﺸﺮﻭﻋﺔ ﻣﻊ ﺳﻠﺒﻴﺔ ﺍﳊﻜﻤﺔ ﺍﳌﻘﺼﻮﺩﺓ ﻟﻠﺸﺮﻳﻌﺔ‬
‫‪ ،‬ﻭﻣﺎ ﰲ ﺫﻟﻚ ﻣﻦ ﺳﺪ ﻟﻠﺬﺭﺍﺋﻊ‪.‬‬
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‫ﺍﻟﺒـﺎﺏ ﺍﻷﻭﻝ" ﲤﻬـﻴﺪﻱ" ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋـﺎﺷﻮﺭ ﻭﻛﺘﺎﺑﻪ "ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ"‬
‫ﻭﻋﺎﰿ ﻣﺎ ﻳﺘﺼﻞ ‪‬ﺬﺍ ﺍﳌﻮﺿﻮﻉ ﻛﺎﻟﺮﲪﺔ‪ ،‬ﻭﺍﻟﺰﺟﺮ‪ ،‬ﻭﺍﻟﺮﺧﺼﺔ‪ ،‬ﻭﺍﳊﺮﻳﺔ‪ ،‬ﻭﻋﻼﻗﺔ ﺍﻟـﺸﺮﻳﻌﺔ‬
‫ﺑﺒﻘﺎﺀ ﺍﻷﻣﺔ ﻗﻮﻳﺔ ﻣﻬﺎﺑﺔ ‪.‬‬
‫ﻭﺧﺘﻢ ﻗﺴﻤﻪ ﻫﺬﺍ ﺑﺘﺄﻛﻴﺪ ﻭﺟﻮﺏ ﺍﻻﺟﺘﻬﺎﺩ‪ ،‬ﻭﺃﳘﻴﺘﻪ‪ ،‬ﻭﻗﺪ ﺍﺷﺘﻤﻞ ﻫﺬﺍ ﺍﻟﻘﺴﻢ ﻋﻠﻰ ﺛﻼﺙ‬
‫ﻭﺗﺴﻌﲔ )‪ (93‬ﺻﻔﺤﺔ‪ ،‬ﻭﻫﻮ ﻣﺮﻗﻢ ﻣﻦ ﺗﺴﻊ ﻭﺃﺭﺑﻌﲔ ﺇﱃ ﻭﺍﺣﺪ ﻭﺃﺭﺑﻌﲔ ﻭﻣﺎﺋﺔ‪.‬‬
‫ﺝ‪-‬ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻟﺚ ‪ :‬ﻭﻗﺪ ﻋﺎﰿ ﻓﻴﻪ ﺃﻧﻮﺍﻉ ﺍﳌﻘﺎﺻﺪ ﺍﳋﺎﺻﺔ‪ ،‬ﻭﻗﺪ ﺣﺪﺩﻫﺎ ﰲ ﺍﻵﰐ ‪:‬‬
‫• ﺑﻴﺎﻥ ﺃﻥ ﺍﳌﻌﺎﻣﻼﺕ ﰲ ﺗﻮﺟﻴﻪ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺘﺸﺮﻳﻌﻴﺔ‪ ،‬ﺇﻟﻴﻬﺎ ﻣﺮﺗﺒﺘﺎﻥ ‪ :‬ﻣﻘﺎﺻﺪ ﻭﻭﺳﺎﺋﻞ ‪.‬‬
‫• ﺑﻴﺎﻥ ﻣﻌﲎ ﺍﳌﻘﺎﺻﺪ ﻭﺍﻟﻮﺳﺎﺋﻞ‪.‬‬
‫ﰒ ﻓﺮﻉ ﺍﳌﻘﺎﺻﺪ ﺇﱃ ﻗﺴﻤﲔ ‪:‬‬
‫• ﻣﻘﺎﺻﺪ ﺃﺣﻜﺎﻡ ﺍﻟﻌﺎﺋﻠﺔ ‪ :‬ﺁﺻﺮﺓ ﺍﻟﻨﻜﺎﺡ‪،‬ﻭ ﺁﺻﺮﺓ ﺍﻟﻨﺴﺐ ﻭﺍﻟﻘﺮﺍﺑﺔ‪،‬ﻭ ﺁﺻﺮﺓ ﺍﻟﺼﻬﺮ‪،‬‬
‫ﻭﺍﳓﻼﻝ ﺍﻷﻭﺍﺻﺮ ﺍﻟﺜﻼﺛﺔ‪.‬‬
‫• ﻣﻘﺎﺻﺪ ﺍﻟﺘﺼﺮﻓﺎﺕ ﺍﳌﺎﻟﻴﺔ ‪ :‬ﺍﳌﻠﻚ ‪،‬ﻭﺍﻟﺘﻜﺴﺐ‪ ،‬ﻭﺍﻟﺼﺤﺔ ‪،‬ﻭﺍﻟﻔﺴﺎﺩ‪.‬‬
‫ﺍﳌﻘﺎﺻﺪ ﺍﳌﻨﻌﻘﺪﺓ ﻋﻠﻰ ﻋﻤﻞ ﺍﻷﺑﺪﺍﻥ ﻭﻧﻈﺮﻫﺎ ﰲ ﺣﺎﻝ ﺍﻟﻌﻤﻠﺔ‬
‫• ﻣﻘﺎﺻﺪ ﺃﺣﻜﺎﻡ ﺍﻟﺘﱪﻋﺎﺕ ‪ ،‬ﻣﻘﺎﺻﺪ ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﺸﻬﺎﺩﺓ ‪:‬ﺣﻘﻮﻕ ﺍﻷﻣﺎﻧﺔ …‬
‫ﻭﻗﺪ ﴰﻞ ﻫﺬﺍ ﺍﻟﻘﺴﻢ ‪ :‬ﺍﻟﺘﻌﺠﻴﻞ ﺑﺈﻳﺼﺎﻝ ﺍﳊﻘﻮﻕ ﺇﱃ ﺃﺻﺤﺎ‪‬ﺎ‪ ،‬ﻭﺍﻟﻌﻘﻮﺑﺎﺕ‪ ،‬ﻭﺗﻄﻮﺭ‬
‫ﺍﳌﺮﺍﻓﻌﺎﺕ‪ ،‬ﻭﻫﻮ ﻣﺮﻗﻤﺎ ﻣﻦ ﺻﻔﺤﺔ ﺛﻼﺛﺔ ﻭﺃﺭﺑﻌﲔ ﻭ ﻣﺌﺔ ﺇﱃ ﺳﺒﻊ ﻭﻣﺎﺋﺘﲔ‪ ،‬ﻭﺍﺷـﺘﻤﻞ‬
‫ﻫﺬﺍ ﺍﻟﻘﺴﻢ ﻋﻠﻰ ‪ :‬ﲬﺲ ﻭﺳﺘﲔ )‪ (65‬ﺻﻔﺤﺔ‪.‬‬
‫• ﺍﻟﻨﺺ ﺍﳌﻮﺿﻮﻋﻲ ‪ :‬ﻭﻫﻮ ﻓﻬﺮﺱ ﻛﺘﺎﺏ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ -‬ﺗﻨﺎﻭﻝ ﻓﻴـﻪ ‪:‬‬
‫ﺍﻟﺘﻌﺮﻳﻒ ﺑﺄﻗﺴﺎﻡ ﺍﻟﻜﺘﺎﺏ ﻭﺗﻌﺮﻳﻔﺎ‪‬ﺎ ﻭﻗﺪ ﴰﻞ ﺻﻔﺤﺘﲔ ﻛﺎﻣﻠﺘﲔ‪ ،‬ﻭﻫﻮ ﻣﺮﻗﻢ ﻣﻦ ﲦﺎﻥ‬
‫ﻭﻣﺎﺋﺘﲔ‪ ،‬ﺇﱃ ﺗﺴﻊ ﻭﻣﺎﺋﺘﲔ‪ ،‬ﺍﺷﺘﻤﻞ ﺍﻟﻔﻬﺮﺱ ﻋﻠﻰ ﺻﻔﺤﺘﲔ؛ ﻭﺻﻔﺤﺔ ﺃﺧﲑﺓ ﺑـﺪﻭﻥ‬
‫ﺭﻗﻢ‪ ،‬ﺎ ﺍﺳﻢ ﺍﳌﻄﺒﻌﺔ‪ ،‬ﻭﻋﺪﺩ ﺍﻟﻄﺒﻌﺔ‪ ،‬ﻭﺭﻗﻢ ﺍﻹﻳﺪﺍﻉ ﺍﻟﻘﺎﻧﻮﱐ‪،‬ﻭ ﺗﺎﺭﳜﻪ‪.‬‬
‫‪ .4 – 1‬ﺍﳌﻨﻬﺞ ﺍﳌﻌﺘﻤﺪ ﰲ ﺍﻟﻜﺘﺎﺏ ‪:‬‬
‫ﺍﻋﺘﻤﺪ ﺍﻹﻣﺎﻡ ﰲ ﻛﺘﺎﺑﻪ ﻋﻠﻰ ﻣﻨﻬﺞ ﺍﻻﺳﺘﻘﺮﺍﺀ ﻣﺮﻛﺐ ﻣﻦ ﺛﻼﺙ ﻣﻨﺎﻫﺞ‪ ،‬ﺣﻴﺚ ﻳﻈﻬﺮ‬
‫ﻟﻨﺎ ﺃﻧﻪ ﺍﻋﺘﻤﺪ ﻓﻴﻪ ﻋﻠﻰ ‪:‬‬
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‫ﺍﻟﺒـﺎﺏ ﺍﻷﻭﻝ" ﲤﻬـﻴﺪﻱ" ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋـﺎﺷﻮﺭ ﻭﻛﺘﺎﺑﻪ "ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ"‬
‫)*(‬
‫• ﺍﻟﺘﺤﻠﻴﻞ ‪ - ،‬ﺍﻻﺳﺘﻘﺼﺎﺀ‪ - ،‬ﺍﻻﺳﺘﻨﺒﺎﻁ‪.‬‬
‫)**(‬
‫ﻭﳎﻤﻮﻋﻬﺎ ﺗﻌﺘﻤﺪ ﻋﻠﻰ ﺍﳌﻨﻬﺞ ﺍﻷﺳﺎﺳﻲ ﻭﻫﻮ ﺍﻻﺳﺘﻘﺮﺍﺀ‬
‫ﻭﺍﳊﻘﻴﻘﺔ ﺃﻥ ﻃﺒﻴﻌﺔ ﺍﳌﻮﺿﻮﻉ ﺍﻟﺬﻱ ﻳﻌﺎﳉﻪ‪ ،‬ﻭﺍﳌﻨﺤﻰ ﺍﻟﺬﻱ ﳓﺎﻩ ﺍﺿﻄﺮﻩ ﺇﱃ ﺫﻟﻚ ﻓﻬﺎ‬
‫ﻫﻮ ﻳﻘﻮﻝ‪ ...":‬ﻭﺇﱐ ﻗﺼﺪﺕ ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺧﺼﻮﺹ ﺍﻟﺒﺤﺚ ﻋﻦ ﻣﻘﺎﺻـﺪ ﺍﻹﺳـﻼﻡ ﻣـﻦ‬
‫ﺍﻟﺘﺸﺮﻳﻊ ﰲ ﻗﻮﺍﻧﲔ ﺍﳌﻌﺎﻣﻼﺕ ﻭﺍﻵﺩﺍﺏ ﺍﻟﱵ ﺃﺭﻯ ﺃ‪‬ﺎ ﺍﳉﺪﻳﺮﺓ ﺑﺄﻥ ﲣﺺ ﺑﺎﺳﻢ ﺍﻟﺸﺮﻳﻌﺔ ﻭﺍﻟـﱵ‬
‫ﻫﻲ ﻣﻈﻬﺮ ﻣﺎ ﺭﺍﻋﺎﻩ ﺍﻹﺳﻼﻡ ﻣﻦ ﺗﻌﺎﺭﻳﻒ ﺍﳌﺼﺎﱀ ﻭﺍﳌﻔﺎﺳﺪ ﻭﺗﺮﺍﺟﻴﺤﻬﺎ ﳑﺎ ﻫﻮ ﻣﻈﻬﺮ ﻋﻈﻤـﺔ‬
‫‪.‬‬
‫ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ…"‬
‫ﰒ ﻳﻀﻴﻒ ﻗﺎﺋﻼ ‪" :‬ﻓﻤﺼﻄﻠﺤﻲ ﺇﺫﺍ ﺃﻃﻠﻘﺖ ﻟﻔﻆ ﺍﻟﺘﺸﺮﻳﻊ ﺃﱐ ﺃﺭﻳﺪ ﺑﻪ ﻣﺎ ﻫﻮ ﻗﺎﻧﻮﻥ ﻟﻸﻣﺔ‬
‫ﻭﻻ ﺃﺭﻳﺪ ﺑﻪ ﻣﻄﻠﻖ ﺍﻟﺸﻲﺀ ﺍﳌﺸﺮﻭﻉ ﻓﺎﳌﻨﺪﻭﺏ ﻭﺍﳌﻜﺮﻭﻩ ﻟﻴﺴﺎ ﲟﺮﺍﺩﻳﻦ ﱄ…‪.‬‬
‫)‪(1‬‬
‫ﻛﻤﺎ ﺃﺭﻯ ﺃﻥ ﺃﺣﻜﺎﻡ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺟﺪﻳﺮﺓ ﺑﺄﻥ ﺗﺴﻤﻰ ﺑﺎﻟﺪﻳﺎﻧﺔ ﻭﳍﺎ ﺃﺳﺮﺍﺭ ﺃﺧﺮﻯ…"‬
‫ﻫﺬﺍ ﺟﺎﻧﺐ ﰲ ﺍﳌﻮﺿﻮﻉ ﻳﻔﺮﺽ ﻋﻠﻴﻪ ﺍﻟﻠﺠﻮﺀ ﺇﱃ ﺍﻟﺘﺤﻠﻴﻞ‪ ،‬ﻟﻴﱪﺯ ﻣﺎ ﻳﺮﻳﺪ‪ ،‬ﳑﺎ ﻻ ﻳﺮﻳـﺪ‪،‬‬
‫ﻭﻳﻔﺼﻞ ﻫﺬﺍ ﻋﻦ ﺫﻟﻚ‪ ،‬ﺣﱴ ﻳﺘﺠﻠﻰ ﻭﻳﻈﻬﺮ ﺃﻭﺿﺢ ﻣﺎ ﻳﻜﻮﻥ ﰒ ﻫﺎﻫﻮ ﻳﻘﻮﻝ‪ …":‬ﻭ ﰲ ﻫـﺬﺍ‬
‫ﺍﻟﺘﺨﺼﻴﺺ ﻧﻼﻗﻲ ﺑﻌﺾ ﺍﻟﻀﻴﻖ ﰲ ﺍﻻﺳﺘﻌﺎﻧﺔ ﲟﺒﺎﺣﺚ ﺍﻷﺋﻤﺔ ﺍﳌﺘﻘﺪﻣﲔ ﻟﻨﻀﻮﺏ ﺍﳌﻨﺎﺑﻊ ﺍﻟﻨﺎﺑﻌـﺔ‬
‫ﻣﻦ ﻛﻼﻡ ﺃﺋﻤﺔ ﺍﻟﻔﻘﻪ ﻭﺃﺻﻮﻟﻪ ﻭﺍﳉﺪﻝ …ﻭﳍﺬﺍ ﲡﺸﻤﺖ ﺇﳚﺎﺩ ﺃﻣﺜﻠﺔ ﻣﻦ ﺍﳌﻌﺎﻣﻼﺕ ﻭﳓﻮﻫﺎ ﳑﺎ‬
‫ﻋﻠﻖ ﺑﺬﻫﲏ ﻭﺍﻋﺘﺮﺿﲏ ﰲ ﻣﻄﺎﻟﻌﺎﰐ‪.‬‬
‫ﻭﻗﺪ ﺍﺿﻄﺮ ﺇﱃ ﺍﻻﺳﺘﻌﺎﻧﺔ ﲟﺜﻞ ﻣﻦ ﻣﺴﺎﺋﻞ ﺍﻟﺪﻳﺎﻧﺔ ﻭﺍﻟﻌﺒﺎﺩﺍﺕ ﳌﺎ ﰲ ﺗﻠﻚ ﺍﳌﺜﻞ ﻣﻦ ﺇﳝـﺎﺀ‬
‫ﺇﱃ ﻣﻘﺼﺪ ﻋﺎﻡ ﻟﻠﺸﺎﺭﻉ ﺃﻭ ﺇﱃ ﺇﻓﻬﺎﻡ ﺃﺋﻤﺔ ﺍﻟﺸﺮﻳﻌﺔ ﰲ ﻣﺮﺍﺩﻩ "‬
‫)‪(4‬‬
‫)*( ‪-‬ﻳﺴﺘﻨﺒﻂ ﺍﺳﺘﻨﺒﺎﻃﺎ ‪ ،‬ﺃﻱ ﻗﺎﻋﺪﺓ ﺍﺳﺘﺨﺮﺟﻬﺎ ﻣﻦ ﺧﻼﻝ ﺍﻟﺴﺆﺍﻝ‪ ،‬ﺍﳋﱪ ﺣﺎﻭﻝ ﺍﺳﺘﺨﺮﺍﺟﻪ‪ ،‬ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) ﻭ ﻟﻮ ﺭﺩﻭﻩ ﺍﱃ ﺍﻟﺮﺳﻮﻝ ﻭ ﺇﱃ ﺃﻭﱄ‬
‫ﺍﻷﻣﺮ ﻣﻨﻜﻢ ﻟﹶﻌﻠﻤﻪ ﺍﻟﺬﻳﻦ ﻳﺴﺘﻨﺒﻄﻮﻧﻪ ﻣﻨﻬﻢ ( ‪ /‬ﻋﻠﻲ ﺑﻦ ﻫﺎﺩﻳﺔ ﻭ ﲨﺎﻋﺔ ‪،‬ﺍﻟﻘﺎﻣﻮﺱ ﺍﳉﺪﻳﺪ‪ ،‬ﺗﻮﻧﺲ‪ ،‬ﺩﻁ‪ ،‬ﺩﺕ‪ ،‬ﺹ ‪ .50‬ﻭ ﺍﳌﻨﺠﺪ ﺍﻷﲜﺪﻱ ‪،‬‬
‫ﺩﺍﺭ ﺍﳌﺸﺮﻕ ﺑﲑﻭﺕ ‪ ،‬ﻁ‪1967 ، 5‬ﻡ‪ ،‬ﺹ ‪. 73‬‬
‫ﻧﻘﻮﻝ ‪ :‬ﺍﺳﺘﻨﺒﻂ ‪ :‬ﻧﺒﻂ ﺍﻟﺸﻲﺀ ﺃﻇﻬﺮﻩ ﺑﻌﺪ ﺧﻔﺎﺀ‪ ،‬ﺍﺧﺘﺮﻋﻪ‪ ،‬ﺍﺳﺘﻨﺒﻂ ﺭﺃﻳﺎ ﺣﺴﻨﺎ ﺃﻭ ﻣﻌﲎ ﺻﺎﺋﺒﺎ‪ ،‬ﻭ ﺍﻟﻔﻘﻴﻪ ‪ :‬ﺍﺳﺘﺨﺮﺝ ﺍﻟﻔﻘـﻪ ﺍﻟﺒـﺎﻃﻦ ﺑﻔﻬﻤـﻪ ﻭ‬
‫ﺍﺟﺘﻬﺎﺩﻩ‪.‬‬
‫)**( ‪-‬ﺍﺳﺘﻘﺮﺍﺀ ‪ :‬ﺗﺘﺒﻊ ﺍﻟﺸﻲﺀ‪ ،‬ﺍﻟﺮﺟﻞ ﻃﻠﺐ ﻣﻦ ﺃﻥ ﻳﻘﺮﺃ ﺍﻟﺸﻲﺀ ﺃﻱ ﺗﺘﺒﻌﻪ‪ /‬ﺃﻧﻈﺮ ﺍﻟﻘﺎﻣﻮﺱ ﺍﳉﺪﻳﺪ‪ ،‬ﻋﻠﻲ ﺑﻦ ﻫﺎﺩﻳﺔ ﺗﻮﻧﺲ ﺹ ‪ .47‬ﻭ ﻣﻨﻬﺞ ﺍﻻﺳﺘﻘﺮﺍﺀ‪:‬‬
‫ﻭ ﻫﻮ ﺍﺳﺘﻘﺮﺍﺀ ﺍﻷﺣﻜﺎﻡ ﺍﳌﻌﺮﻭﻓﺔ ﻋﻠﻠﻬﺎ ﺍﻵﺋﻞ ﺇﱃ ﺍﺳﺘﻘﺮﺍﺀ ﺗﻠﻚ ﺍﻟﻌﻠﻞ ﺍﳌﺜﺒﺘﺔ ﺑﻄﺮﻕ ﻣﺴﺎﻟﻚ ﺍﻟﻌﻠﺔ‪ .‬ﻭ ﰲ ﺍﻟﻠﻐﺔ ‪:‬ﺍﺳﺘﻘﺮﺍﺀ )ﻗﺮﺃ( ﻓﻼﻥ ﻃﻠﺐ ﺇﻟﻴﻪ ﺃﻥ ﻳﻘﺮﺍ‬
‫‪ ...‬ﺍﻷﻣﻮﺭ ﺗﺘﺒﻌﻬﺎ ﳌﻌﺮﻓﺔ ﺃﺣﻮﺍﳍﺎ ﻭ ﺧﻮﺍﺻﻬﺎ‪....‬ﻳﻨﻈﺮ ﺍﳌﻨﺠﺪ ﺍﻷﲜﺪﻱ ‪ ،‬ﺩﺍﺭ ﺍﳌﺸﺮﻕ ‪ ،‬ﺑﲑﻭﺕ ﻟﺒﻨﺎﻥ‪ ،‬ﻁ‪1967 ،5‬ﻡ‪ ،‬ﺹ ‪.70‬‬
‫)‪ - (1‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ‪ ،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪ ،‬ﺹ ‪.09‬‬
‫)‪ -(4‬ﻧﻔﺲ ﺍﳌﺼﺪﺭ‪ ،‬ﺹ ‪.09‬‬
‫‪45‬‬
‫ﺍﻟﺒـﺎﺏ ﺍﻷﻭﻝ" ﲤﻬـﻴﺪﻱ" ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋـﺎﺷﻮﺭ ﻭﻛﺘﺎﺑﻪ "ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ"‬
‫ﻭﻫﺬﺍ ﺍﳌﻨﻬﺞ ﻫﻮ ﺍﻷﺻﻠﺢ ﺍﻟﺬﻱ ﺍﺭﺗﻀﺎﻩ ﳌﻌﺎﳉﺔ ﺍﳌﻮﺿﻮﻉ‪ ،‬ﺣﻴﺚ ﻳﺴﺎﻋﺪ ﺍﻟﺘﺪﺭﺝ ﻓﻴﻪ‬
‫ﺇﱃ ﺇﺛﺒﺎﺕ ﺍﳌﻘﺎﺻﺪ ﻭﺗﺸﺨﻴﺼﻬﺎ ‪ ،‬ﻭﺍﻟﺘﻤﻴﻴﺰ ﺑﲔ ﻋﺎﻣﻬﺎ ﻭﺧﺎﺻﻬﺎ‪ ،‬ﻭﻫﺬﺍ ﺍﳌﻨﻬﺞ ﻫﻮ ﺍﻟﺬﻱ ﺃﺗﺎﺡ ﻟﻪ‬
‫ﻭﺿﻊ ﺗﻌﺮﻳﻒ ﻟﻠﻤﻘﺎﺻﺪ ﻋﻠﻰ ﻣﻦ ﺳﺒﻘﻪ ﻭﺃﻋﺎﻥ ﻋﻠﻰ ﻓﻬﻢ ﻣﻦ ﳊﻘﻪ‪.‬‬
‫‪ .5 – 1‬ﻋﺮﺽ ﻣﺮﻛﺰ ﶈﺘﻮﻯ ﺍﻟﻜﺘﺎﺏ ‪:‬‬
‫ﺇﺫﺍ ﺭﺟﻌﻨﺎ ﺇﱃ ﻣﻘﺪﻣﺔ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﳒﺪ ﺃﻥ ﺍﻟﻌﻼﻣﺔ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻳﺸﲑ ﺇﱃ ﺃﻧﻪ ﻛﺘﺒﻪ ﻋﻠﻰ ﺷﻜﻞ‬
‫ﳏﺎﺿﺮﺍﺕ ﻣﺘﺴﻠﺴﻠﺔ ‪ ،‬ﻭﱂ ﻳﻜﺘﺒﻪ ﺩﻓﻌﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻭ ﻧﺴﺘﺸﻒ ﻫﺬﺍ ﻣﻦ ﻗﻮﻟـﻪ ‪" :‬ﻫـﺬﺍ ﻛﺘـﺎﺏ‬
‫ﻗﺼﺪﺕ ﻣﻨﻪ ﺇﱃ ﺇﻣﻼﺀ ﻣﺒﺎﺣﺚ ﺟﻠﻴﻠﺔ ﻣﻦ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺍﻟﺘﻤﺜﻴﻞ ﳍـﺎ …")‪. (1‬‬
‫ﻓﻘﻮﻟﻪ )ﻣﺒﺎﺣﺚ( ﻭ)ﺇﻣﻼﺀ( ﻳﻮﺣﻲ ﺑﺄﻧﻪ ﺗﻨﺎﻭﻟﻪ ﻋﻠﻰ ﺍﻟﺘﺪﺭﺝ ‪ ،‬ﻭﱂ ﻳﻨﺠﺰﻩ ﺩﻓﻌﺔ ﻭﺍﺣﺪﺓ‪.‬‬
‫ﻭﻣﻦ ﺍﳌﻘﺪﻣﺔ ﻛﺬﻟﻚ ﻧﺴﺘﻨﺘﺞ ﺃﻥ ﺩﻭﺍﻓﻌﻪ ﻛﺎﻧﺖ ﻣﻮﺿﻮﻋﻴﺔ‪ ،‬ﻭﻫﻲ ﺗﺘﻔﻖ ﻣﻊ ﺷﺨـﺼﻴﺔ‬
‫ﺍﳌﺆﻟﻒ‪ ،‬ﻭﻣﺎ ﺍﻣﺘﺎﺯ ﺑﻪ ﻣﻦ ﻋﻤﻖ ﺍﻟﺘﻔﻜﲑ‪ ،‬ﻭﺩﻗﺔ ﺍﳌﻼﺣﻈﺔ‪ ،‬ﻭﳑﺎﺭﺳﺎﺗﻪ ﺍﳌﻬﻨﻴﺔ ﺍﻟﱵ ﲡﻌﻠﻪ ﻣـﺆﻫﻼ‬
‫ﺃﻛﺜﺮ ﻣﻦ ﻏﲑﻩ ﻟﻼﻟﺘﻔﺎﺕ ﻟﻠﻤﻮﺿﻮﻉ ﻭﺍﻻﳒﺬﺍﺏ ﺇﻟﻴﻪ‪ ،‬ﻭﺍﻟﺘﺮﻛﻴﺰ ﻋﻠﻴﻪ‪ ،‬ﻓﺒﺎﻟﻨﻈﺮ ﻻﺧﺘـﺼﺎﺻﻪ ﰲ‬
‫ﺍﻟﻌﻠﻮﻡ ﺍﻟﺪﻳﻨﻴﺔ ‪ ،‬ﻭﳑﺎﺭﺳﺘﻪ ﻟﻠﺘﻌﻠﻴﻢ ﺍﻟﺪﻳﲏ ﻭﺍﻟﻘﻀﺎﺀ ﻭﺍﻹﻓﺘﺎﺀ‪ ،‬ﺟﻌﻠﻪ ﺃﻛﺜﺮ ﻗﺮﺑﺎ ﻣﻦ ﻏـﲑﻩ ﳌـﺎ‬
‫ﳛﺎﺻﺮ ﺍﻟﺸﺮﻳﻌﺔ ﻣﻦ ﺿﻐﻮﻁ ‪ ،‬ﻭﻳﻌﻠﻖ ‪‬ﺎ ﻣﻦ ﺷﻮﺍﺋﺐ‪ ،‬ﻭﻳﻌﺘﺮﺽ ﺷﻴﻮﻋﻬﺎ ﻣﻦ ﻋﻘﺒﺎﺕ‪ ،‬ﻭﻟـﺬﻟﻚ‬
‫ﺗﻔﺠﺮﺕ ﻟﺪﻳﻪ ﺍﻟﺮﻏﺒﺔ ﰲ ﺍﻟﻌﻤﻞ ﻋﻠﻰ ﲣﻠﻴﺼﻬﺎ ﻣﻦ ﺫﻟﻚ ﻭﺍﻟﻌﻮﺩﺓ ‪‬ﺎ ﺇﱃ ﺣﻴﻮﻳﺘﻬﺎ‪ ،‬ﻭﻗﺪ ﺃﺷﺎﺭ ﺇﱃ‬
‫ﺫﻟﻚ ﻣﻦ ﺍﺳﺘﺨﻼﺹ ﻣﻦ ﻣﻘﺪﻣﺔ ﻛﺘﺎﺑﻪ ﻣﺒﻴﻨﺎ ﺃﻥ ﺩﻭﺍﻓﻌﻪ ﺇﻟﻴﻪ ‪ ،‬ﻫﻲ ‪:‬‬
‫• ﺍﻟﺘﻘﻠﻴﻞ ﻣﻦ ﺍﻻﺧﺘﻼﻑ‪.‬‬
‫• ﻧﺒﺬ ﺍﻟﺘﻌﺼﺐ ‪.‬‬
‫• ﲤﻜﲔ ﺃﻫﻞ ﺍﻟﺸﺮﻳﻌﺔ ﻣﻦ ﺃﺩﺍﺓ ﻳﺮﺟﻌﻮﻥ ﺇﻟﻴﻬﺎ ﻟﻠﻔﺼﻞ ﰲ ﺍﺧﺘﻼﻓﺎ‪‬ﻢ‪،‬ﺷﺄ‪‬ﻢ ﰲ ﺫﻟـﻚ‬
‫ﺷﺄﻥ ﺃﻫﻞ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻌﻘﻠﻴﺔ‪.‬‬
‫• ﺳﺪ ﺍﳋﻠﻞ ﺍﻟﺬﻱ ﻗﺼﺮ ﻋﻠﻢ ﺍﻷﺻﻮﻝ ﻋﻦ ﺳﺪﻩ ‪،‬ﻭﻣﺎ ﺗﺴﺒﺐ ﻓﻴﻪ ﻣﻦ ﲢﺠﺮ ﻟﻠـﺸﺮﻳﻌﺔ‬
‫ﺣﻴﺚ ﺭﺑﻂ ﺍﻷﺣﻜﺎﻡ ﺑﺎﻟﻌﻠﻞ ﺍﻟﱵ ﺗﺴﺘﻨﺒﻂ ﻣﻦ ﺍﻟﻠﻔﻆ ﻻ ﺍﳌﻌﲎ‪.‬‬
‫• ﺇﻇﻬﺎﺭ ﻣﺴﻴﺲ ﺍﳊﺎﺟﺔ ﺇﱃ ﺗﺄﺳﻴﺲ ﻋﻠﻢ ﺍﳌﻘﺎﺻﺪ‪ ،‬ﺑﺎﻋﺘﺒﺎﺭﻩ ﺍﻟﻌﻠﻢ ﺍﻟـﺬﻱ ﻳﻌﻴـﺪ ﺇﱃ‬
‫ﺍﻟﺸﺮﻳﻌﺔ ﻗﺪﺭ‪‬ﺎ ﻋﻠﻰ ﺍﻻﺟﺘﻬﺎﺩ‪ ،‬ﻭﻣﻦ ﰒ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﻣﺴﺎﻳﺮﺓ ﺍﻟﺘﻄـﻮﺭ ﺍﳊـﻀﺎﺭﻱ‪،‬‬
‫)‪-(1‬‬
‫ﻧﻔﺲ ﺍﳌﺼﺪﺭ‪ ،‬ﺹ‪05‬‬
‫‪46‬‬
‫ﺍﻟﺒـﺎﺏ ﺍﻷﻭﻝ" ﲤﻬـﻴﺪﻱ" ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋـﺎﺷﻮﺭ ﻭﻛﺘﺎﺑﻪ "ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ"‬
‫ﻭﻣﻮﺍﺟﻬﺔ ﺍﻟﺘﺤﺪﻳﺎﺕ ﺍﻟﱵ ﺗﻌﺘﺮﺿﻬﺎ‪ ،‬ﻭﺍﻟﺘﺤﻮﻻﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻋﻠﻰ ﺍﻟﺼﻌﻴﺪ ﺍﻟﺴﻴﺎﺳﻲ‬
‫‪ ،‬ﻭﺍﻻﻗﺘﺼﺎﺩﻱ‪ ،‬ﻭﺍﻟﺼﻨﺎﻋﻲ‪ ،‬ﻭﺍﻻﺟﺘﻤﺎﻋﻲ‪.‬‬
‫ﻭ ﺍﳌﺆﻟﻒ ﻳﺒﲔ ‪-‬ﻣﻦ ﺧﻼﻝ ﻣﻘﺪﻣﺘﻪ‪ -‬ﺃﳘﻴﺔ ﺍﳌﻮﺿﻮﻉ ﻭﺍﳊﺎﺟﺔ ﺇﻟﻴﻪ‪.‬‬
‫• ﻭﺇﺫﺍ ﺭﺟﻌﻨﺎ ﺇﱃ ﺍﻷﻗﺴﺎﻡ ﺍﻟﺜﻼﺛﺔ ﺍﻟﱵ ﲝﺜﻬﺎ ﻭﺑﺬﻝ ﺟﻬﺪﺍ ﺑﻴﻨﺎ ﰲ ‪:‬‬
‫ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ ‪:‬‬
‫ﺇﺛﺒﺎﺕ ﺍﳊﺎﺟﺔ ﺇﱃ ﻣﻌﺮﻓﺔ ﺍﳌﻘﺎﺻﺪ‪ ،‬ﻭﺿﺮﻭﺭ‪‬ﺎ‪ ،‬ﻭﺣﺎﺟﺔ ﺍﻟﻔﻘﻴﻪ ﺇﱃ ﻣﻌﺮﻓﺘﻬﺎ‪ ،‬ﻭﻃـﺮﻕ‬
‫ﺇﺛﺒﺎ‪‬ﺎ‪ ،‬ﻭﺃﺩﻟﺔ ﺭﺟﻮﻉ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺴﻠﻒ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﺑﻴﺎﻥ ﻋﺪﻡ ﺍﺳﺘﻐﻨﺎﺀ ﺍﻟﺸﺮﻳﻌﺔ ﺑﺎﻷﺩﻟﺔ ﺍﻟﻠﻔﻈﻴـﺔ‬
‫ﻋﻦ ﺍﳌﻘﺎﺻﺪ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻭﺧﺘﻢ ﻗﺴﻤﻪ ﺍﻷﻭﻝ ﺑﺘﻮﺿﻴﺢ ﺗﻔﺮﻉ ﺍﳌﻘﺎﺻﺪ ﺍﻟﺸﺮﻋﻴﺔ ﺇﱃ ﻣﻘﺎﺻﺪ ﻗﻄﻌﻴﺔ‬
‫ﻭﺃﺧﺮﻯ ﻇﻨﻴﺔ‪ .‬ﻭﺇﻥ ﺃﺣﻜﺎﻡ ﺍﻟﺸﺮﻳﻌﺔ ﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﻣﻌﻠﻞ ﻭﻣﻨﻬﺎ ﻣﺎ ﻟﻴﺲ ﲟﻌﻠﻞ‪.‬‬
‫ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ ‪:‬‬
‫ﺗﻄﺮﻕ ﻓﻴﻪ ﺇﱃ ﺍﻟﺘﻌﺮﻳﻒ ﲟﻘﺎﺻﺪ ﺍﻟﺘﺸﺮﻳﻊ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﻭﺑﲔ ﺃﻥ ﺍﳌﻘﺎﺻﺪ ﺍﻟﺸﺮﻋﻴﺔ‬
‫ﻧﻮﻋﺎﻥ‪:‬‬
‫ﺣﻘﻴﻘﻴﺔ ﻭﻋﺮﻓﻴﺔ ‪ .‬ﻭﻳﺸﺘﺮﻁ ﻣﻦ ﲨﻴﻌﻬﺎ ﺍﻟﺜﺒﺎﺕ ﻭﺍﻟﻈﻬﻮﺭ ﻭ ﺍﻻﻧﻀﺒﺎﻁ ﻭﺍﻻﻃﺮﺍﺩ‪.‬‬
‫ﻭﺃﻥ ﺍﳌﻘﺎﺻﺪ ﺗﺘﺤﺪﺩ ﻣﻦ ﺧﻼﻝ ﺃﻭﺻﺎﻑ ﺍﻟﺸﺮﻳﻌﺔ ﺫﺍ‪‬ﺎ‪ ،‬ﻛﺎﻟﺴﻤﺎﺣﺔ‪ ،‬ﻭﺟﻠـﺐ‬
‫ﺍﳌﺼﺎﱀ ﻭﺩﺭﺀ ﺍﳌﻔﺎﺳﺪ‪ ،‬ﰒ ﻭﺿﺢ ﺃﻧﻮﺍﻉ ﺍﳌﺼﺎﱀ ﺍﳌﻘﺼﻮﺩﺓ ﻣﻦ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﰒ ﺭﻛﺰ‬
‫ﻋﻠﻰ ﺃﻥ ﺗﻌﺮﻑ ﺍﻷﺣﻜﺎﻡ ﺑﺎﳌﻌﺎﱐ ﻭﺍﻷﻭﺻﺎﻑ ﻻ ﺑﺎﻷﻟﻔﺎﻅ ﻭﺍﻷﺷﻜﺎﻝ‪ ،‬ﰒ ﺑـﲔ‬
‫ﻗﺎﺑﻠﻴﺔ ﺃﺣﻜﺎﻡ ﺍﻟﺸﺮﻳﻌﺔ ﻟﻠﻘﻴﺎﺱ ﻋﻠﻴﻬﺎ‪ ,‬ﰒ ﻋﺮﺽ ﺑﻌﺪ ﺫﻟﻚ ﺇﱃ ﺑﻴﺎﻥ ﻣﺎ ﰲ ﺍﻋﺘﻤﺎﺩ‬
‫ﺍﻟﺘﺤﻴﻞ ﰲ ﺍﻟﻌﻤﻞ ﻭﺟﻌﻠﻪ ﰲ ﺻﻮﺭﺓ ﻣﺸﺮﻭﻋﺔ ‪ ،‬ﻭﻣﺎ ﰲ ﺫﻟﻚ ﻣﻦ ﺃﻧـﻮﺍﻉ ﺳـﺪ‬
‫ﻟﻠﺬﺭﺍﺋﻊ‪ ,‬ﻭﺑﲔ ﺑﺪﻗﺔ ﺃﻥ ﺍﻧﻀﺒﺎﻁ ﺍﳌﻘﺎﺻﺪ ﻭﻣﺮﺍﻋﺎ‪‬ﺎ ﻫﻮ ﻏﺎﻳﺔ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭﻏﺎﻳﺘﻬﺎ‬
‫ﻫﺬﻩ ﻫﻲ ﺣﻔﻆ ﺍﻷﻣﺔ‪ ،‬ﻭﺟﻌﻠﻬﺎ ﻣﺮﻫﻮﺑﺔ ﺍﳉﺎﻧﺐ‪ ،‬ﻭﺧﺘﻢ ﻗﺴﻤﻪ ﻫﺬﺍ ﺑﺒﻴﺎﻥ ﺃﳘﻴـﺔ‬
‫ﺍﻻﺟﺘﻬﺎﺩ ﻭﻭﺟﻮﺑﻪ‪.‬‬
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‫ﺍﻟﺒـﺎﺏ ﺍﻷﻭﻝ" ﲤﻬـﻴﺪﻱ" ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋـﺎﺷﻮﺭ ﻭﻛﺘﺎﺑﻪ "ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ"‬
‫ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻟﺚ ‪:‬‬
‫ﺗﻨﺎﻭﻝ ﻓﻴﻪ ﺍﻟﺘﻌﺮﻳﻒ ﺑﺄﻧﻮﺍﻉ ﺍﳌﻘﺎﺻﺪ ﺍﳋﺎﺻﺔ‪ ،‬ﻭﻣﻌﺎﳉﺔ ﺗﻔﺮﻋﺎ‪‬ﺎ‪ ،‬ﻭﳎﺎﻻ‪‬ـﺎ‪ ،‬ﻭﺑﻴـﺎﻥ‬
‫ﺍﳊﺎﺟﺔ ﺇﱃ ﻣﻌﺮﻓﺘﻬﺎ ﻭﺫﻟﻚ ﻣﻦ ﺧﻼﻝ ﺗﻘﺪﱘ ﺗﻔﺼﻴﻼﺕ‪ ،‬ﰒ ﺍﺳـﺘﻬﻞ ﻗـﺴﻤﻪ ﺑﺒﻴـﺎﻥ ﺃﻥ‬
‫ﺍﳌﻌﺎﻣﻼﺕ ﻭﺍﻵﺩﺍﺏ ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﺍﳌﻘﺎﺻﺪ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﻮﺳﺎﺋﻞ‪ ،‬ﻭ ﺃﻭﺿﺢ ﺃﻥ ﺍﳌﻘﺎﺻﺪ ﻫﻲ‬
‫ﺍﳌﺘﻀﻤﻨﺔ ﻟﻠﻤﺼﺎﱀ ﻭﺍﳌﻔﺎﺳﺪ‪ ،‬ﻭﻋﺮﻓﻬﺎ ﺑﻜﻮ‪‬ﺎ ﺍﻷﻋﻤﺎﻝ ﻭﺍﻟﺘﺼﺮﻓﺎﺕ ﺍﳌﻘﺼﻮﺩﺓ ﻟـﺬﺍ‪‬ﺎ‪ ،‬ﻭ‬
‫ﺑﲔ ﺃ‪‬ﺎ ﻋﻠﻰ ﻧﻮﻋﲔ ‪:‬ﻣﻘﺎﺻﺪ ﻟﻠﻤﺸﺮﻉ‪ ،‬ﻭ ﻣﻘﺎﺻﺪ ﻟﻠﻨﺎﺱ‪.‬‬
‫ﻭﻋﺮﻑ ﺍﻟﻮﺳﺎﺋﻞ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﻄﺮﻳﻘﺔ ﺍﳌﺆﺩﻳﺔ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﻫﻲ ﺗﻨﻘﺴﻢ ﻛﺎﳌﻘﺎﺻﺪ ﺇﱃ ﺃﻗﺴﺎﻡ‪ ،‬ﰒ‬
‫ﺑﲔ ﻓﻴﻬﺎ ﺃﻥ ﻣﻘﺼﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺗﻌﻴﲔ ﺃﻧﻮﺍﻉ ﺍﳊﻘﻮﻕ‪ ،‬ﻷﻧﻮﺍﻉ ﻣﺴﺘﺤﻘﻴﻬﺎ‪ ،‬ﰒ ﻓﺮﻉ ﺑﻌﺪ ﺫﻟﻚ‬
‫ﻟﺒﻴﺎﻥ ﺃﻧﻮﺍﻉ ﺍﳌﻘﺎﺻﺪ ﺍﳋﺎﺻﺔ‪ ،‬ﻭ ﺣﺼﺮﻫﺎ ﰲ ﺍﻵﰐ ‪:‬‬
‫ﺃ‪-‬ﻣﻘﺎﺻﺪ ﺃﺣﻜﺎﻡ ﺍﻟﻌﺎﺋﻠﺔ ‪ :‬ﻭﺑﲔ ﻓﻴﻬﺎ ﺃ‪‬ﺎ ﺗﻌﻤﺪﺕ ﺇﱃ ﺿﺒﻂ ﻣﺎ ﻳﻠﻲ ‪:‬‬
‫• ﺁﺻﺮﺓ ﺍﻟﻨﻜﺎﺡ ‪.‬‬
‫• ﺁﺻﺮﺓ ﺍﻟﻨﺴﺐ ﻭﺍﻟﻘﺮﺍﺑﺔ‪.‬‬
‫• ﺁﺻﺮﺓ ﺍﻟﺼﻬﺮ ‪.‬‬
‫ﰒ ﺑﲔ ﻃﺮﻕ ﺍﳓﻼﻝ ﺗﻠﻚ ﺍﻷﻭﺍﺻﺮ ‪.‬‬
‫ﺏ‪ -‬ﻣﻘﺎﺻﺪ ﺍﻟﺘﺼﺮﻓﺎﺕ ﺍﳌﺎﻟﻴﺔ ‪:‬‬
‫ﻭﻓﻴﻬﺎ ﺑﲔ ﻣﻔﻬﻮﻡ ﺍﳌﺎﻝ‪ ،‬ﻭﺍﻟﺜﺮﻭﺓ‪ ،‬ﻭﺣﺎﺟﺔ ﺍﻷﻣﺔ ﺇﻟﻴﻬﻤﺎ‪ ،‬ﻭﺍﳌﻘﺼﻮﺩ ‪‬ﻤـﺎ‪ ،‬ﻭﺣـﺪﺩ‬
‫ﻣﻔﻬﻮﻡ ﺍﳌﻠﻚ ‪،‬ﻭﺍﻟﺘﻜﺴﺐ ‪.‬ﰒ ﻋﺮﺽ ﺇﱃ ﺃﻭﺟﻪ ﺍﻟﺼﺤﺔ ‪ ،‬ﻭﺍﻟﻔﺴﺎﺩ ﰲ ﺍﳌﻌﺎﻣﻼﺕ ﺍﳌﺎﻟﻴﺔ‪،‬‬
‫ﻭﺑﲔ ﺃﻥ ﺫﻟﻚ ﻳﺮﺗﺒﻂ ﲟﺮﺍﻋﺎﺓ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻓﺎﻟﻌﻘﺪ ﺍﻟﺼﺤﻴﺢ‪ :‬ﻫﻮ ﻣﺎ ﺍﺳﺘﻮﰱ ﻣﻘﺎﺻﺪ‬
‫ﺍﻟﺸﺮﻳﻌﺔ‪ .‬ﻭﺍﻟﻌﻘﺪ ﺍﻟﻔﺎﺳﺪ ‪:‬ﻫﻮ ﻣﺎ ﺃﺧﻞ ﻓﻴﻪ ﺑﺒﻌﺾ ﻣﻘﺎﺻﺪﻫﺎ‪.‬‬
‫ﺝ‪-‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﰲ ﺍﳌﻌﺎﻣﻼﺕ ﺍﳌﻨﻌﻘﺪﺓ ﻋﻠﻰ ﻋﻤﻞ ﺍﻷﺑﺪﺍﻥ ‪:‬‬
‫ﻋﺎﰿ ﺍﳊﺎﺟﺔ ﺇﱃ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﻣﻦ ﰒ ﺍﳊﺎﺟﺔ ﺇﱃ ﺗﻨﻈﻴﻤﻪ ﲟﺎ ﳛﻔﻆ ﺣﻖ ﺻﺎﺣﺐ ﺍﻟﻌﻤﻞ ﻣﻦ‬
‫ﺟﻬﺔ ﻭﺣﻖ ﺍﻟﻌﺎﻣﻞ ﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ ‪ .‬ﻭﺍﺳﺘﻘﺼﻰ ﺗﻮﺟﻴﻪ ﺍﻟﺘﺸﺮﻳﻊ ﺍﻹﺳﻼﻣﻲ ﰲ ﻫﺬﺍ ﺍ‪‬ﺎﻝ‬
‫ﻭﺍﻧﺘﻬﻰ ﺇﱃ ﺍﻵﰐ ‪:‬‬
‫• ﺗﻜﺜﲑ ﺍﳌﻌﺎﻣﻼﺕ ﺍﳌﻨﻌﻘﺪﺓ ﻋﻠﻰ ﻋﻤﻞ ﺍﻷﺑﺪﺍﻥ ﻟﻠﺤﺎﺟﺔ ﺇﻟﻴﻪ‪.‬‬
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‫ﺍﻟﺒـﺎﺏ ﺍﻷﻭﻝ" ﲤﻬـﻴﺪﻱ" ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋـﺎﺷﻮﺭ ﻭﻛﺘﺎﺑﻪ "ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ"‬
‫• ﺍﻟﺘﺮﺧﻴﺺ ﰲ ﺍﺣﺘﻤﺎﻝ ﻫﺬﻩ ﺍﳌﻌﺎﻣﻼﺕ ﻋﻠﻰ ﺍﻟﻐﺮﺭ‪.‬‬
‫• ﺍﻟﺘﺤﺮﺭ ﻋﻤﺎ ﻳﺜﻘﻞ ﻋﻠﻰ ﺍﻟﻌﺎﻣﻞ ﰲ ﻫﺬﻩ ﺍﻟﻌﻘﻮﺩ‪.‬‬
‫• ﻻ ﺗﻌﺘﱪ ﻧﺎﻓﺬﺓ ‪‬ﺮﺩ ﺍﻟﻘﻮﻝ ﺑﻞ ﺗﺼﺒﺢ ﻛﺬﻟﻚ ﻋﻨﺪ ﺍﻟﺸﺮﻭﻉ ﰲ ﺍﻟﻌﻤﻞ ﻭﻋﺪﻡ ﺟـﻮﺍﺯ‬
‫ﺗﻨﻘﻴﻞ ﺭﺏ ﺍﻟﻌﻤﻞ‪.‬‬
‫• ﺍﻟﺘﻌﺠﻴﻞ ﺑﺈﻋﻄﺎﺀ ﺃﺟﺮ ﺍﻟﻌﺎﻣﻞ ﺑﺪﻭﻥ ﺗﺄﺧﲑ ﻭﻻ ﻧﻈﺮﺓ ﻭﻻ ﺗﺄﺟﻴﻞ‪.‬‬
‫• ﺇﳚﺎﺩ ﻭﺳﺎﺋﻞ ﺇﲤﺎﻡ ﺍﻟﻌﻤﻞ ﻟﻠﻌﺎﻣﻞ ﻓﻼ ﻳﻠﺰﻡ ﺑﺈﲤﺎﻣﻪ ﺑﻨﻔﺴﻪ‪.‬‬
‫• ﺍﻻﺑﺘﻌﺎﺩ ﻋﻦ ﻛﻞ ﺷﺮﻁ ﺃﻭ ﻋﻘﺪ ﻳﺸﺒﻪ ﺍﺳﺘﻌﺒﺎﺩ ﺍﻟﻌﺎﻣﻞ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ ‪:‬‬
‫ﻓﻀﻞ ﻛﺘﺎﺏ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ " ﻟﻺﻣﺎﻡ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ" ‪:‬‬
‫ﻭ ﺍﳉﺪﻳﺪ ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻛﻮﻧﻪ ﻓﺘﺤﺎ ﺟﺪﻳﺪﺍ‪" ،‬ﻳﻘﻮﻡ ﻋﻠﻴﻪ ﺗﺄﺳـﻴﺲ ﻋﻠـﻢ‬
‫ﺍﳌﻘﺎﺻﺪ ﺍﻟﺸﺮﻋﻴﺔ ‪ ،‬ﻭ ﳓﻦ ﺇﺫ ﳓﺎﻭﻝ ﺃﻥ ﻧﺒﲔ ﻓﻀﻞ ﻭ ﺃﳘﻴﺔ ﻫﺬﺍ ﺍﻟﻜﺘـﺎﺏ ﺇﻻ‬
‫ﳌﺴﺎﳘﺘﻨﺎ ﺍﳌﺘﻮﺍﺿﻌﺔ ﻟﺘﺄﻛﻴﺪ ﺍﳊﻘﻴﻘﺔ ﺍﻟﱵ ﻻ ﻏﲎ ﻟﺒﺎﺣﺚ ﺃﺻﻮﱄ ﻋﻨﻬﺎ‪ ،‬ﻛﻤﺎ ﺃﻧـﻪ‬
‫ﻳﻌﺘﱪ ﻗﻔﺰﺓ ﻧﻮﻋﻴﺔ ﰲ ﺟﻨﺲ ﺍﻟﺒﺤﻮﺙ ﺍﻷﺻﻮﻟﻴﺔ‪ ،‬ﻭ ﻟﻜﻦ ﺗﻄـﻮﺭ ﺍﻷﻭﺿـﺎﻉ‪ ،‬ﻭ‬
‫ﺗﻌﺪﺩ ﺍﳌﻼﺑﺴﺎﺕ‪ ،‬ﺗﺪﻋﻮ ﺇﱃ ﺃﻥ ﺗﻜﺮﻡ ﻫﺬﻩ ﺍﻟﺜﺮﻭﺓ ﺑﺘﺰﻛﻴﺘﻬﺎ ﺑﺎﻟﺒﺤﺚ ﻟﺒﻨﺎﺀ ﺃﺳﺲ‬
‫ﻣﺘﻴﻨﺔ ﻋﻠﻴﻬﺎ‪ .‬ﻭ ﰲ ﻣﺴﺘﺠﺪﺍﺕ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻴﻮﻡ ﻣﻦ ﻟﻐﻮﻳﺔ‬
‫ﻭ ﺍﺟﺘﻤﺎﻋﻴﺔ ﻭ ﻧﻔﺴﻴﺔ‬
‫ﻭ ﺍﻗﺘﺼﺎﺩﻳﺔ‪ ،‬ﻣﺎ ﻳﻌﲔ ﻋﻠﻰ ﺗﻄﻮﻳﺮ ﺍﻟﺒﺤﻮﺙ ﰲ ﻣﺴﺎﻟﻚ ﺍﻟﻜﺸﻒ ﻋﻦ ﻣﻘﺎﺻـﺪ‬
‫ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻷﻥ ﻫﺬﻩ ﺍﻟﻌﻠﻮﻡ ﻣﻌﻴﻨﺔ ﻋﻠﻰ ﺍﻹﺭﺷﺎﺩ ﺇﱃ ﻣﺼﻠﺤﺔ ﺍﻹﻧﺴﺎﻥ‪،‬ﻭ ﻟﻴﺴﺖ‬
‫ﺍﳌﻘﺎﺻﺪ ﺍﻟﻌﻠﻴﺎ ﻟﻠﺸﺮﻳﻌﺔ ﺇﻻ ﺣﻔﻆ ﻫﺬﻩ ﺍﳌﺼﻠﺤﺔ‪".‬‬
‫)‪(1‬‬
‫ﺃﺟﻞ! ﺇﻥ ﻛﺘﺎﺏ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻟﻺﻣﺎﻡ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﺑﺎﻟﻎ‬
‫ﺍﻟﻔﻀﻞ ﻭﺍﻟﻘﺼﺪ‪ ،‬ﻭﻻ ﻳﻘﺪ‪‬ﺭ ﻗﻴﻤﺘﻪ ﺇﻻ ﺍﻟﺬﻳﻦ ﺻﺎﺣﺒﻮﺍ ﺍﻟﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ ﻋﺎﻣﺔ‪ ،‬ﻭﺍﻟﻔﻜـﺮ‬
‫ﺍﳌﻘﺎﺻﺪﻱ ﺧﺎﺻﺔ‪ ،‬ﰲ ﺷﱴ ﻣﺮﺍﺣﻠﻪ ﻭ ﺗﻨﻈﲑﻩ ﻭﺫﻟﻚ ﺃﺛﻨﺎﺀ ﻣﺎ ﻳﻀﻄﻠﻌﻮﻥ ﺑﻪ ﻣﻦ ﺃﲝﺎﺙ‬
‫‪ -1‬ﺍﻟﻨﺠﺎﺭ ﻋﺒﺪ ﺍﺠﻤﻟﻴﺪ ‪ ،‬ﻓﺼﻮﻝ ﰲ ﺍﻟﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ ‪ ،‬ﺩﺍﺭ ﺍﻟﻐﺮﺏ ﺍﻹﺳﻼﻣﻲ ﺑﲑﻭﺕ‪ ،‬ﻟﺒﻨﺎﻥ ‪ ،‬ﻁ‪1992 ، 1‬ﻡ‪ ،‬ﺹ ‪.160‬‬
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‫ﺍﻟﺒـﺎﺏ ﺍﻷﻭﻝ" ﲤﻬـﻴﺪﻱ" ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋـﺎﺷﻮﺭ ﻭﻛﺘﺎﺑﻪ "ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ"‬
‫ﳚﺮﻭ‪‬ﺎ‪ ،‬ﻭﻣﻦ ﺩﺭﺍﺳﺎﺕ ﻳﻘﻮﻣـﻮﻥ ‪‬ﺎ‪ ،‬ﺣﻮﻝ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ‪ ،‬ﻭﻳﺘﺠﻠﻰ ﻓﻀﻞ ﺍﻟﻜﺘـﺎﺏ‬
‫ﰲ‪:‬‬
‫‪ (1‬ﺇﻳﻘﺎﻅ ﺍﻟﻔﻜﺮ ﺍﳌﻘﺎﺻﺪﻱ ﺑﻌﺪ ﺭﻛﻮﺩﻩ ‪:‬‬
‫ﺇﻥ ﺃﻫﻞ ﺍﻟﻔﻜﺮ ﺍﳌﻘﺎﺻﺪﻱ ﻳﻌﺮﻓﻮﻥ ﺟﻴﺪﺍ ﺃﻥ ﺍﻟﺘﻔﻜﲑ ﺍﳌﻘﺎﺻﺪﻱ ﺗﻮﻗـﻒ ﰲ ﺍﻟﻘـﺮﻥ‬
‫ﺍﻟﺜﺎﻣﻦ ﺍﳍﺠﺮﻱ‪ ،‬ﺃﻱ ﻣﻊ ﻭﻓﺎﺓ ﺃﰊ ﺇﺳﺤﺎﻕ ﺍﻟـﺸﺎﻃﱯ‪ ،‬ﺳـﻨﺔ‪ 1388‬ﻡ ‪790 /‬ﻫــ‪،‬‬
‫ﻭﺃﻭﺻﺪ ﺑﺎﺑﻪ‪ ،‬ﻭﺷﺪﺕ ﻋﻠﻴﻪ ﺃﻗﻔﺎﻟﻪ‪ ،‬ﻭﻣﺎ ﺟﺮﺃ ﺃﺣﺪ ﺑﻌﺪ ﺍﻟﺸﺎﻃﱯ ﻋﻠـﻰ ﻛـﺴﺮ ﺗﻠـﻚ‬
‫ﺍﻷﻗﻔﺎﻝ‪ ،‬ﻭﺍﻗﺘﺤﺎﻡ ﻋﺎﱂ ﺍﳌﻘﺎﺻﺪ‪ ،‬ﻭﻇﻞ ﺍﻷﻣﺮ ﻋﻠﻰ ﺗﻠﻚ ﺍﳊﺎﻝ ﺣﻴﻨﺎ ﻣﻦ ﺍﻟـﺪﻫﺮ‪ ،‬ﺇﱃ ﺃﻥ‬
‫ﺟﺎﺀ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﺍﻟﺬﻱ ﲢﺮﻛﺖ ﻧﻔﺴﻪ ﻟﻠﻤﻮﺿﻮﻉ‪ ،‬ﻭﺩﻋﺎ ﺇﻟﻴﻪ‪ ،‬ﺑﻌﺪ‬
‫ﻃﻮﻝ ﺩﺭﺍﺳﺔ‪ ،‬ﻭﳑﺎﺭﺳﺔ ﻟﻠﻘﻀﺎﺀ‪ ،‬ﻭﺍﻹﻓﺘﺎﺀ ﻭ ﺍﻹﺩﺍﺭﺓ ﻭ ﺍﻟﺘﺪﺭﻳﺲ ‪.‬‬
‫ﻭﺇﻥ ﻛﺘﺎﺏ "ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ" ﻳﺮﺟﻊ ﻓﻀﻠﻪ ﺇﱃ ﻛﻮﻧﻪ ﺍﳉﺴﺮ ﺍﻟﺬﻱ ﺃﻣﻜﻦ‬
‫ﻋﻦ ﻃﺮﻳﻘﻪ ‪،‬ﻭﺻﻞ ﻣﺎﺿﻲ ﺍﻟﻔﻜﺮ ﺍﳌﻘﺎﺻﺪﻱ ﲝﺎﺿﺮﻩ‪ ،‬ﻭﺇﻋﺎﺩﺓ ﻟﻔﺖ ﺍﻻﻧﺘﺒﺎﻩ ‪ ،‬ﻭﺗﺮﻏﻴﺐ‬
‫ﺍﻟﺪﺍﺭﺳﲔ ﻓﻴﻪ‪ ,‬ﻭﻛﻔﺎﻩ ﺫﺍﻙ ﻓﺨﺮﺍ‪ ،‬ﻭﻟﻮ ﱂ ﺗﻜﻦ ﻟﻪ ﻏﲑ ﺗﻠﻚ ﺍﳌﻨﻘﺒﺔ ﻭ" ﱂ ﺃﺭ ﺑﻌﺪ ﺍﻟﺸﺎﻃﱯ‬
‫‪-‬ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ‪ -‬ﻣﻦ ﲝﺚ ﺍﳌﻘﺎﺻﺪ ﲝﺜﺎ ﻣﺴﺘﻘﻼ ﺇﱃ ﺃﻥ ﺟﺎﺀ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻓﺄﻟﻒ ﻛﺘﺎﺑﻪ‪:‬‬
‫"ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ" ﻭﺃﺗﻰ ﻓﻴﻪ ﲟﺒﺎﺣﺚ ﺟﺪﻳﺪﺓ…" )‪. (1‬‬
‫ﻭﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻳﻌﺘﱪ ﲝﻖ ﺑﺎﻋﺚ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﻣﻦ ﻏﻔﻮﺗﻪ‪ ،‬ﻭﻣﻘﻴﻠﻪ ﻣﻦ ﻋﺜﺮﺗﻪ‪ ،‬ﻭﻣﺴﺘﻨﻬﺾ‬
‫ﳘﺘﻪ‪ ،‬ﻭﺑﺎﻋﺚ ﺩﻭﻟﺘﻪ‪.‬‬
‫‪ (2‬ﺍﺭﺗﺒﺎﻁ ﳎﺎﻝ ﺟﺪﻳﺪ ﻟﻠﺘﻔﻜﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻭﺍﻟﺪﻋﻮﺓ ﺇﻟﻴﻪ ‪:‬‬
‫ﻭﻫﺬﻩ ﻣﻨﻘﺒﺔ ﺛﺎﻧﻴﺔ ﻻ ﺗﻘﻞ ﺃﳘﻴﺔ ﻋﻦ ﺳﺎﺑﻘﺘﻬﺎ‪ ،‬ﺣﻴﺚ ﺃﻥ ﺍﻹﻣﺎﻡ‪ :‬ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ‬
‫ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﺯﺍﺩ ﻟﻠﻔﻘﻬﺎﺀ ﺑﻜﺘﺎﺑﻪ ﻣﻮﺿﻮﻉ ﺍﳌﻘﺎﺻﺪ ﺍﳊﺪﻳﺚ ﳎﺎﻻ ﺟﺪﻳﺪﺍ ﻛـﻞ‬
‫ﺍﳉﺪﺓ‪ ،‬ﻣﻦ ﺣﻴﺚ ﺃ‪‬ﻢ ﻛﺎﻧﻮﺍ ﻓﻴﻤﺎ ﺳﺒﻖ ﻳﻨﻈﺮﻭﻥ ﺇﻟﻴﻬﺎ ﻋﻠﻰ ﺃ‪‬ﺎ ﻣﺒﺎﺣﺚ ﻣﺘﻨﺎﺛﺮﺓ‬
‫ﰲ ﺛﻨﺎﻳﺎ ﻋﻠﻢ ﺍﻷﺻﻮﻝ‪ ،‬ﻓﻜﺎﻧﻮﺍ ﳝﺮﻭﻥ ﻋﻠﻴﻬـﺎ ﻣـﺮﻭﺭ ﺍﻟﻜـﺮﺍﻡ‪ ،‬ﻭﻻ ﻳﻮﻟـﻮﻥ‬
‫)‪-(1‬ﺍﻟﻴﻮﰊ ﳏﻤﺪ ﺳﻌﺪ ﺑﻦ ﺃﲪﺪ ﻣﺴﻌﻮﺩ ‪ ،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻋﻼﻗﺘﻬﺎ ﺑﺎﻷﺩﻟﺔ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﺩﺍﺭ ﺍﳍﺠﺮﺓ‪،‬ﻁ‪1418، 1‬ﻡ‪1998/‬ﻡ‪،‬ﺹ ‪.70‬‬
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‫ﺍﻟﺒـﺎﺏ ﺍﻷﻭﻝ" ﲤﻬـﻴﺪﻱ" ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋـﺎﺷﻮﺭ ﻭﻛﺘﺎﺑﻪ "ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ"‬
‫ﻣﻮﺿﻮﻋﻬﺎ ﻣﻦ ﺍﻟﻌﻨﺎﻳﺔ‪ ،‬ﻻ ﻗﻠﻴﻼ ﻭﻻ ﻛﺜﲑﺍ‪ ،‬ﻓﻠﻤﺎ ﺗﺼﺪﻯ ﺍﻹﻣﺎﻡ‪ :‬ﳏﻤﺪ ﺍﻟﻄـﺎﻫﺮ‬
‫ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﳍﺎ ﻭﺃﻛﻤﻞ ﺍﻟﻔﻜﺮ ﻓﻴﻬﺎ ﺃﺛﺒﺖ ﺑﺎﳊﺠﺔ ﻭﺍﻟﺪﻟﻴﻞ ﺃﻧﻪ ﳝﻜﻦ ﺃﻥ ﻳﺘﺮﺗـﺐ‬
‫ﻋﻦ ﺗﻠﻚ ﺍﳌﻘﺎﺻﺪ ﻋﻠﻢ ﺟﻠﻴﻞ‪ ،‬ﻳﻔﻴﺪ ﻣﻨﻪ ﻻ ﺍﻟﻔﻘﻪ ﻭﺣﺪﻩ‪ ،‬ﺑـﻞ ﻛـﻞ ﺍﳊﻴـﺎﺓ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺷﱴ ﳎﺎﻻ‪‬ﺎ ﺍﻟﻔﻜﺮﻳﺔ ﻭﺍﻹﻗﺘﺼﺎﺩﻳﺔ ﻭﺍﻟﺴﻴﺎﺳﻴﺔ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﱂ ﻳﻜـﻦ‬
‫ﳜﻄﺮ ﺑﺒﺎﻝ ﺃﺣﺪ ﻣﻦ ﺍﻟﺮﺟﺎﻝ‪ ،‬ﻭﻟﻜﻦ ﺷﺎﺀ ﺍﷲ ﺃﻥ ﺗﻜﻮﻥ ﻟﻜﻞ ﺣﺎﺩﺛـﺔ ﺁﺟـﺎﻝ‪,‬‬
‫ﻳﺆﻛﺪ ﻫﺬﻩ ﺍﳌﻨﻘﺒﺔ ﺍﻟﱵ ﲤﻴﺰ ‪‬ﺎ ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﺣﻴﺚ ﺃﻧﻪ ﻳﺮﺗـﺎﺩ ﻣﻴـﺪﺍﻧﺎ ﺟﺪﻳـﺪﺍ‬
‫ﻭﻣﺆﺳﺴﲔ ﻟﻌﻠﻢ ﳝﻜﻦ ﺃﻥ ﻳﻔﻴﺪﻧﺎ ﰲ ‪ ..." :‬ﻓﺘﺠﺪﻳﺪ ﻋﻠﻢ ﺍﻷﺻﻮﻝ ﰲ ﻧﻈﺮ ﺍﺑﻦ‬
‫ﻋﺎﺷﻮﺭ‪ ،‬ﺇﻻ ﺑﺘﻤﺜﻞ ﺗﺎﻡ ﻭﺍﺳﺘﻴﻌﺎﺏ ﻛﺎﻣﻞ ﻟﻸﺻﻮﻝ ﺍﳌﻘﺎﺻﺪﻳﺔ ﺍﻟﺘﺸﺮﻳﻌﻴﺔ‪ ،‬ﺍﻟـﱵ‬
‫ﻳﻘﺘﺪﺭ ‪‬ﺎ ﻋﻠﻰ ﺍﻟﺘﻤﻴﻴﺰ ﺍﻟﻮﺍﺿﺢ ﺑﲔ ﺍﻟﻘﻄﻌﻲ ﻭﺍﻟﻈﲏ ﰲ ﺃﺩﻟﺔ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ‪،‬‬
‫ﻭﻟﻌﻞ ﻫﺬﺍ ﺍﻟﻨﻈﺮ ﺍﻟﺘﺠﺪﻳﺪﻱ ﺍﳌﺆﺳﺲ ﻋﻠﻰ ﺗﻠﻚ ﺍﻷﺻﻮﻝ ﻫﻮ ﺍﻟﺬﻱ ﺃﺩﻯ ﺑـﺎﺑﻦ‬
‫ﻋﺎﺷﻮﺭ ﺇﱃ ﺍﻟﺘﺒﺸﲑ ﺑـ" ﻋﻠـﻢ ﺍﳌﻘﺎﺻﺪ"‪ ،‬ﻭﱂ ﻳﺘﺮﻙ ﻟﻌﻠﻢ ﺍﻷﺻﻮﻝ ﺇﻻ ﻭﻇﻴﻔـﺔ‬
‫ﳏﺪﺩﺓ ﰲ ﺑﻴﺎﻥ ﻣﺒﺎﺩﺉ ﻫﺬﺍ ﺍﻟﻌﻠﻢ "ﺍﳉﺪﻳﺪ" ﻣﺜﻞ ﺑﻴﺎﻥ ﻃﺮﻕ ﺗﺮﻛﻴـﺐ ﺍﻷﺩﻟـﺔ‬
‫ﺍﻟﻔﻘﻬﻴﺔ ﻭﲢﺪﻳﺪ ﻃﺮﻕ ﺍﻻﺳﺘﻨﺒﺎﻁ ﻣﻨﻬﺎ "‬
‫)‪(1‬‬
‫‪ (3‬ﲢﺮﻳﺮ ﺍﻟﺸﺮﻳﻌﺔ ﻣﻦ ﺭﺑﻘﺔ ﺍﻟﺘﻘﻠﻴﺪ ﻭﺍﳉﻤﻮﺩ ‪:‬‬
‫ﻭﻫﺬﻩ ﻣﻨﻘﺒﺔ ﺛﺎﻟﺜﺔ‪ ،‬ﻫﻲ ﲟﺜﺎﺑﺔ ﻭﺍﺳﻄﺔ ﺍﻟﻌﻘﺪ ﺍﻟﻨﻈﲑ‪ ،‬ﺍﻟﺬﻱ ﺃﺣﺎﻁ ﻣﻦ ﺍﳊﺴﻨﺎﺀ ﲜﻴﺪ‪،‬‬
‫ﻓﻜﺘﺎﺏ "ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ " ﺇﳕﺎ ﺃﻟﻔﻪ ﺻﺎﺣﺒﻪ‪ ،‬ﻓﻴﻤﺎ ﻗـﺎﻝ ‪" :‬ﻫـﺬﺍ ﻛﺘـﺎﺏ‬
‫ﻗﺼﺪﺕ ﻣﻨﻪ ﺇﱃ ﺇﻣﻼﺀ ﻣﺒﺎﺣﺚ ﺟﻠﻴﻠﺔ ﻣﻦ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺍﻟﺘﻤﺜﻴـﻞ ﳍـﺎ‬
‫ﻭﺍﻻﺣﺘﺠﺎﺝ ﻹﺛﺒﺎ‪‬ﺎ ﻟﺘﻜﻮﻥ ﻧﱪﺍﺳﺎ ﻟﻠﻤﺘﻔﻘﻬﲔ ﰲ ﺍﻟﺪﻳﻦ ﻭﻣﺮﺟﻌﺎ ﺑﻴﻨﻬﻢ ﻋﻨﺪ ﺍﺧـﺘﻼﻑ‬
‫ﺍﻷﻧﻈﺎﺭ‪ ،‬ﻭﺗﺒﺪﻝ ﺍﻷﻋﺼﺎﺭ‪ ،‬ﻭﺗﻮﺳﻼ ﺇﱃ ﺇﻗﻼﻝ ﺍﻻﺧﺘﻼﻑ ﺑﲔ ﻓﻘﻬﺎﺀ ﺍﻷﻣﺼﺎﺭ‪ ،‬ﻭﺩﺭﺑـﺔ‬
‫ﻷﺗﺒﺎﻋﻬﻢ ﻋﻠﻰ ﺍﻹﻧﺼﺎﻑ‪ ،‬ﰲ ﺗﺮﺟﻴﺢ ﺑﻌﺾ ﺍﻷﻗﻮﺍﻝ ﻋﻠﻰ ﺑﻌﺾ ﻋﻨـﺪ ﺗﻄـﺎﻳﺮ ﺷـﺮﺭ‬
‫ﺍﳋﻼﻑ‪،‬ﺣﱴ ﻳﺴﺘﺘﺐ ﺑﺬﻟﻚ ﻣﺎ ﺃﺭﺩﻧﺎﻩ ﻏﲑ ﻣﺮﺓ ﻣﻦ ﻧﺒﺬ ﺍﻟﺘﻌﺼﺐ ﻭﺍﻟﻔﻴﺌﺔ ﺇﱃ ﺍﳊﻖ ﺇﺫﺍ‬
‫)‪(1‬ﺍﳊﺴﲏ ﺍﲰﺎﻋﻴﻞ ‪ ،‬ﻧﻈﺮﻳﺔ ﺍﳌﻘﺎﺻﺪ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﺹ ‪.120‬‬
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‫ﺍﻟﺒـﺎﺏ ﺍﻷﻭﻝ" ﲤﻬـﻴﺪﻱ" ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋـﺎﺷﻮﺭ ﻭﻛﺘﺎﺑﻪ "ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ"‬
‫ﻛﺎﻥ ﺍﻟﻘﺼﺪ ﺇﻏﺎﺛﺔ ﺍﳌﺴﻠﻤﲔ ﺑﺒﻼﻟﺔ ﺗﺸﺮﻳﻊ ﻣﺼﺎﳊﻬﻢ ﺍﻟﻄﺎﺭﺋـﺔ ﻣﱴ ﻧﺰﻟﺖ ﺍﳊـﻮﺍﺩﺙ‬
‫ﻭﺍﺷﺘﺒﻜﺖ ﺍﻟﻨﻮﺍﺯﻝ" )‪. (1‬‬
‫ﻭ ﻗﻮﻟﻪ ﻫﺬﺍ ﻳﻮﺿﺢ ﲜﻼﺀ ﺃﻥ ﺍﻟﺮﺟﻞ ﻣﻦ ﻃﻮﻝ ﳑﺎﺭﺳﺘﻪ ﻟﻠﻘﻀﺎﺀ ﻭﺍﻹﻓﺘﺎﺀ‪ ،‬ﻗﺪ ﺍﻧﺘﺒـﻪ‬
‫ﺇﱃ ﺃﻥ ﺍﻟﺘﻌﺼﺐ ﻟﻠﻤﺬﻫﺐ‪ ،‬ﻭﺍﻟﺘﻘﻠﻴﺪ ﻟﻠﻐﲑ‪ ،‬ﻛﺎﻥ ﻣﻦ ﺷﺮ ﻣﺎ ﺍﺑﺘﻠﻰ ﺑﻪ ﺭﺟﺎﻝ ﺍﻟـﺸﺮﻳﻌﺔ‬
‫ﺍﻟﻐﺮﺍﺀ‪ ،‬ﻭﻛﺎﻥ ﺃﺿﺮ ﻋﻠﻴﻬﺎ ﻣﻦ ﺃﻋﺪﺍﺋﻬﺎ ﺍﻟﺬﻳﻦ ﻳﺘﺮﺻﺪﻭ‪‬ﺎ ﻣﻦ ﺧﺎﺭﺟﻬﺎ؛ ﻳﺆﻛﺪ ﻫﺬﺍ ﻣـﺎ‬
‫ﻧﻨﻘﻠﻪ ﻋﻦ ﺍﻷﺳﺘﺎﺫ‪ :‬ﻃﻪ ﺟﺎﺑﺮ ﺍﻟﻌﻠﻮﺍﱐ ﻓﻴﻤﺎ ﻗﺪﻡ ﺑﻪ ﻟﻜﺘﺎﺏ )ﻧﻈﺮﻳﺔ ﺍﳌﻘﺎﺻﺪ ﻋﻨﺪ ﺍﻹﻣـﺎﻡ‬
‫ﺍﻟﺸﺎﻃﱯ( ‪ ،‬ﻓﻬﻮ ﻳﻘﻮﻝ ‪" :‬ﻭﻟﻘﺪ ﺃﺗﻰ ﻋﻠﻰ ﻓﻘﻬﻨﺎ ‪ -‬ﰲ ﻣﻌﻈﻤﻪ‪ -‬ﺣﲔ ﻣﻦ ﺍﻟﺪﻫﺮ ﺻـﺎﺭ‬
‫ﻓﻴﻪ ﺃﻗﺮﺏ ﺇﱃ ﺍﳉﻤﻮﺩ ﻭﺍﻟﻌﺠﺰ ﻣﻨﻪ ﺇﱃ ﺍﳊﻴﺎﺓ ﻭﺍﻟﻔﻌﺎﻟﻴﺔ‪ ،‬ﺫﻟﻚ ﺃﻧﻪ ﺍﻓﺘﻘﺪ‪ ،‬ﻓﻴﻤﺎ ﺍﻓﺘﻘـﺪﻩ‪،‬‬
‫ﺭﻭﺡ ﺍﳌﻘﺎﺻﺪ‪ ،‬ﻭﻧﻈﺮﻳﺔ ﺍﳌﻘﺎﺻﺪ‪ .‬ﻭﻗﺪ ﺗﻌﺮﺽ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺘﻮﻧﺴﻲ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ‬
‫ﻋﺎﺷﻮﺭ ﻷﺳﺒﺎﺏ ﺍﳓﻄﺎﻁ ﺍﻟﻔﻘﻪ ﻭﲣﻠﻔﻪ‪ ،‬ﻓﻌﺪ ﻣﻨﻬﺎ ‪ " :‬ﺇﳘﺎﻝ ﺍﻟﻨﻈﺮ ﰲ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ‬
‫ﻣﻦ ﺃﺣﻜﺎﻣﻬﺎ )‪ ... (2‬ﻭﻛﺎﻥ ﺇﳘﺎﻝ ﺍﳌﻘﺎﺻﺪ ﺳﺒﺒﺎ ﰲ ﲨﻮﺩ ﻛﺒﲑ ﻟﻠﻔﻘﻬﺎﺀ‪ ،‬ﻭﻣﻌﻮﻻ ﻟﻨﻘﺾ‬
‫ﺃﺣﻜﺎﻡ ﻧﺎﻓﻌﺔ ﻭﺃﺷﺄﻡ ﻣﺎ ﻧﺸﺄ ﻋﻨﻪ ﻣﺴﺄﻟﺔ ﺍﳊﻴﻞ ﺍﻟﱵ ﻭﻟﻊ ‪‬ﺎ ﺍﻟﻔﻘﻬﺎﺀ ﺑﲔ ﻣﻜﺜﺮ ﻭﻣﻘـﻞ "‬
‫)‪.(3‬‬
‫ﻓﺎﻟﻜﺘﺎﺏ ﺟﺎﺀ ﺃﺻﻼ ﻟﺘﻄﻬﲑ ﺍﻟﺸﺮﻳﻌﺔ ﻣﻦ ﺷﻮﺍﺋﺐ ﻋﻠﻘﺖ ‪‬ﺎ‪ ،‬ﻭ ﺃﻭﺿـﺎﺭ ﳊﻘﺘـﻬﺎ‪،‬‬
‫ﻓﺄﺛﻘﻠﺘﻬﺎ ﻭﺃﻗﻌﺪ‪‬ﺎ ﻋﻦ ﻣﺴﺎﻳﺮﺓ ﺍﳊﻴﺎﺓ ﰲ ﻓﻌﺎﻟﻴﺘﻬﺎ ﻭﺗﻄﻮﺭﻫﺎ ﺍﳌﺴﺘﻤﺮ‪ ،‬ﻭﻫﺬﺍ ﻟﻌﻤﺮﻱ ﺟﻬﺪ‬
‫ﻳﺬﻛﺮ‪ ،‬ﻭﺍﺟﺘﻬﺎﺩ ﻟﺼﺎﺣﺒﻪ ﺣﺮﻱ ﺃﻥ ﻳﺸﻜﺮ‪.‬‬
‫‪ (4‬ﺩﻟﻴـﻞ ﺣﻴﻮﻳﺔ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻗﺪﺭ‪‬ﺎ ﻋﻠﻰ ﲡﺪﻳﺪ ﻧﻔﺴﻬﺎ ﺑﻨﻔـﺴﻬﺎ ﻻﻧﺒﺜﺎﻗﻬـﺎ ﻋﻠـﻰ‬
‫ﻣﻘﺎﺻﺪ ﻋﺎﻣﺔ ﻭﻣﺼﺎﱀ ﻫﺎﻣﺔ ‪:‬‬
‫ﻭﻫﺬﺍ ﺍﳉﺎﻧﺐ ﺑﺎﻟﻎ ﺍﻷﳘﻴﺔ ﰲ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻷﻧﻪ ﻳﱪﺯ ﺧﺎﺻﻴﺔ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳌﺘﻤﺜﻠﺔ‬
‫ﰲ ﺍﳌﺮﻭﻧﺔ‪ ،‬ﳑﺎ ﳚﻌﻠﻬﺎ ﻗﺎﺩﺭﺓ ﻋﻠﻰ ﺗﻜﻴﻴﻒ ﺫﺍ‪‬ﺎ ﻣﻊ ﺍﻟﺘﺤﻮﻻﺕ ﺍﳌﻔﺎﺟﺌـﺔ ﻭﺍﻻﻧﻘﻼﺑـﺎﺕ‬
‫ﺍﻟﻄﺎﺭﺋﺔ‪ ،‬ﺩﻭﻥ ﺃﻥ ﻳﺘﺮﺗﺐ ﻋﻦ ﺫﻟﻚ ﺧﺮﻭﺟﻬﺎ ﻋـﻦ ﺍﻷﺻـﻮﻝ ‪،‬ﺃﻭ ﳐﺎﻟﻔـﺔ ﺍﳌﻨﻘـﻮﻝ‪،‬‬
‫)‪ - (1‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ‪ ،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪ ،‬ﺹ‪.05‬‬
‫)‪ – (2‬ﺍﻟﻌﻠﻮﺍﱐ ﻃﻪ ﺟﺎﺑﺮ‪ ،‬ﻣﻘﺪﻣﺔ ﻟﻜﺘﺎﺏ ﻧﻈﺮﻳﺔ ﺍﳌﻘﺎﺻﺪ ﻋﻨﺪ ﺍﻟﺸﺎﻃﱯ ﻷﲪﺪ ﺍﻟﺮﻳﺴﻮﱐ ﺍﳌﻜﺘﺒﺔ ﺍﻟﺴﻠﻔﻴﺔ ﺍﻟﺪﺍﺭ ﺍﻟﺒﻴﻀﺎﺀ ﺍﳌﻐﺮﺏ‪.1990 ،‬‬
‫)‪ – (3‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ‪ ،‬ﺃﻟﻴﺲ ﺍﻟﺼﺒﺢ ﺑﻘﺮﻳﺐ‪ ،‬ﺍﻟﺪﺍﺭ ﺍﻟﺘﻮﻧﺴﻴﺔ ﻟﻔﻨﻮﻥ ﺍﻟﺮﺳﻢ‪ ،‬ﺗﻮﻧﺲ‪ ،‬ﻁ‪1988 ،2‬ﻡ‪ ،‬ﺹ ‪.200‬‬
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‫ﺍﻟﺒـﺎﺏ ﺍﻷﻭﻝ" ﲤﻬـﻴﺪﻱ" ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋـﺎﺷﻮﺭ ﻭﻛﺘﺎﺑﻪ "ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ"‬
‫ﻭﺍﻟﻜﺘﺎﺏ ﺑﻜﻮﻧﻪ ﻛﺬﻟﻚ‪ ،‬ﺭﺩﺍ ﺣﺎﲰﺎ ﻋﻠﻰ ﺩﻋﺎﺓ ﺍﻟﺘﻐﺮﻳﺐ ﺍﻟﺬﻳﻦ ﳛﺜﻮﻥ ﺍﻟﻨﺎﺱ ﻟﻠﺘﺨﻠـﻲ‬
‫ﻋﻦ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭﺍﻻﺳﺘﻌﺎﺿﺔ ﻋﻨﻬﺎ ﺑﺎﻟﻘﻮﺍﻧﲔ ﺍﻟﻮﺿﻌﻴﺔ‪ ،‬ﺑﺪﻋﻮﻯ ﺇﻋﺎﻗﺘﻬﺎ ﳍﻢ ﻋﻦ ﺍﻟﺘﺤﻀﺮ‪،‬‬
‫ﻭﻣﻨﻌﻬﺎ ﳍﻢ ﻣﻦ ﺍﻟﺘﻘﺪﻡ ‪،‬ﻭﺍﻟﺘﻄﻮﺭ‪ .‬ﻓﺎﻟﻜﺘﺎﺏ ﺟﺎﺀ ﻟﻴﺆﻛﺪ ﺃﻥ ﻟﻠﺸﺮﻳﻌﺔ ﻣﻘﺎﺻـﺪ ﻋﺎﻣـﺔ‬
‫‪،‬ﺗﻨﻄﻮﻱ ﲢﺘﻬﺎ ﻣﻘﺎﺻﺪ ﺧﺎﺻﺔ‪ ،‬ﻭﺃﻥ ﺍﻷﺳﺎﺱ ﻓﻴﻬﺎ ﻣﺮﺍﻋﺎﺓ ﻫﺬﻩ ﺍﳌﺼﺎﱀ‪ ،‬ﻭﺍﺟﺘﻨﺎﺏ ﻣـﺎ‬
‫ﻳﻘﺎﺑﻠﻬﺎ ﻣﻦ ﻣﻔﺎﺳﺪ‪ ،‬ﻭﻻ ﺣﺮﺝ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻓﻴﻤﺎ ﺗﻮﺳﻠﻮﺍ ﺑﻪ ﻣﻦ ﺫﺭﺍﺋﻊ‪ ،‬ﻭﺍﺳـﺘﻨﻮﻩ ﻣـﻦ‬
‫ﺷﺮﺍﺋﻊ‪ ،‬ﺇﺫﺍ ﱂ ﻳﺘﺮﺗﺐ ﻋﻨﻬﺎ ﺇﺿﺮﺍﺭ ﺑﺎﳌﺼﺎﱀ ﺍﳌﺸﺮﻭﻋﺔ‪ ،‬ﺃﻭ ﺍﻧﺘﺸﺎﺭ ﻟﻠﻤﻔﺎﺳﺪ ﺍﳌﻤﻨﻮﻋـﺔ‪،‬‬
‫ﻭﻫﺬﺍ ﺍﳍﺪﻑ ﲰﺔ ﺑﺎﺭﺯﺓ ﰲ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻳﻮﺣﻲ ﺑﺄﻥ ﻣﺆﻟﻔﻪ ﺇﳕﺎ ﺃﺭﺍﺩ ﺃﻥ ‪‬ﻳﺒﻘﻲ ﻋﻠﻰ ﺍﻟﻌﻼﻗـﺔ‬
‫ﺍﻟﱵ ﺗﺸﺪ ﺍﳌﺴﻠﻤﲔ ﺇﱃ ﻫﺬﻩ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻟﻐﺮﺍﺀ‪،‬ﻋـﻦ ﻃﺮﻳـﻖ ﺑﻴـﺎﻥ ﺃﻥ ) ﺍﻟﺪﻳﻦ ﻳﺴـﺮ(‬
‫ﻭﺃﻥ ﺍﳉﻤﻮﺩ ﺍﻟﺬﻱ ﳊﻖ ﺍﻟﺸﺮﻳﻌﺔ ﻟﻴﺴﺖ ﻣﻨﻪ ﰲ ﺷﻲﺀ ‪ ،‬ﻭﺇﳕﺎ ﺗﺴﺒﺐ ﻓﻴـﻪ ﺍﻟﺘﻌـﺼﺐ‬
‫ﺍﳌﺒﺘﺪﻉ‪ ،‬ﻭﺍﻟﺘﻘﻠﻴﺪ ﺍﳌﺘﺒﻊ‪ ،‬ﻭﺍﻟﺬﻱ ﺩﻋﺎ ﺇﻟﻴﻪ ﺗﻘﺼﲑ ﺍﳋﻠﻒ ﰲ ﺇﳚﺎﺩ ﻋﻠﻢ ﻳﺘﻴﺢ ﺍﻟﺘـﺮﺟﻴﺢ‬
‫ﺑﲔ ﺍﻷﺩﻟﺔ‪ ،‬ﻭﻳﺴﻤﺢ ﲝﺴﻢ ﺍﻟﻌﻠﺔ‪ ،‬ﺇﺫ ﻳﻘﻮﻝ‬
‫‪ " :‬ﺩﻋﺎﱐ ﺇﱃ ﺻﺮﻑ ﺍﳍﻤﺔ ﺇﻟﻴﻪ ﻣﺎ ﺭﺃﻳﺖ‬
‫ﻣﻦ ﻋﺴﺮ ﺍﻻﺣﺘﺠﺎﺝ ﺑﲔ ﺍﳌﺨﺘﻠﻔﲔ ﰲ ﻣـﺴﺎﺋﻞ ﺍﻟـﺸﺮﻳﻌﺔ ﺇﺫﺍ ﻛـﺎﻧﻮﺍ ﻻ ﻳﻨﺘـﻬﻮﻥ ﰲ‬
‫ﺣﺠﺎﺟﻬﻢ ﺇﱃ ﺃﺩﻟﺔ ﺿﺮﻭﺭﻳﺔ ﺃﻭ ﻗﺮﻳﺒﺔ ﻣﻨﻬﺎ ﻳﺬﻋﻦ ﺇﻟﻴﻬﺎ ﺍﳌﻜﺎﺑﺮ ﻭﻳﻬﺘﺪﻱ ‪‬ﺎ ﺍﳌﺸﺒﻪ ﻋﻠﻴﻪ‬
‫ﻛﻤﺎ ﻳﻨﺘﻬﻲ ﺃﻫﻞ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻌﻘﻠﻴﺔ ﰲ ﺣﺠﺎﺟﻬﻢ ﺍﳌﻨﻄﻘﻲ ﻭﺍﻟﻔﻠﺴﻔﻲ ﺇﱃ ﺍﻷﺩﻟﺔ ﺍﻟﻀﺮﻭﺭﻳﺎﺕ‬
‫ﻭﺍﳌﺸﺎﻫﺪﺍﺕ ﻭﺍﻷﺻﻮﻝ ﺍﳌﻮﺿﻮﻋﺔ ﻓﻴﻨﻘﻄﻊ ﺑﲔ ﺍﳉﻤﻴﻊ ﺍﳊﺠﺎﺝ ﻭﻳﺮﺗﻔﻊ ﻣﻦ ﺃﻫﻞ ﺍﳉﺪﻝ‬
‫ﻣﺎ ﻫﻢ ﻓﻴﻪ ﻣﻦ ﳉﺎﺝ " )‪ (1‬ﺫﻟﻚ ﺍﻟﺘﻌﺼﺐ ﺍﻷﻋﻤﻰ‪ ،‬ﻭﺍﻟﺘﻘﻠﻴﺪ ﺍﻟﺴﻠﱯ‪ ،‬ﺍﻟﻠﺬﺍﻥ ﹶﻓﺮﺿﺎ ﻋﻠﻰ‬
‫ﺍﳌﺴﻠﻤﲔ‪ ،‬ﺗﻘﺪﱘ ﺍﳌﻬﻢ ﻋﻠﻰ ﺍﻷﻫـﻢ‪ ،‬ﻓﺎﻧﺸﻐﻠﻮﺍ ﺑﺎﳉﺰﺋﻴﺎﺕ ﺍﻟﱵ ﺃﺛﺮﻫﺎ ﳏﺪﻭﺩ‪ ،‬ﻭﻋﻤﺮﻫﺎ‬
‫ﻣﻌﺪﻭﺩ‪ ،‬ﻓﻜﺎﻥ ﻣﻦ ﺟ ‪‬ﺮﺍﺋﻬﺎ ﺃﻥ "‪ ...‬ﺃﺻﻴﺒﺖ ﺣﻴﺎﺗﻨﺎ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻟﻌﻤﻠﻴﺔ‪ ,‬ﺑﺄﻣﺜـﺎﻝ ﻫـﺬﻩ‬
‫ﳊ ﱠﻔﺎﻅ ﻭﺗﺰﺍﻳﺪ ﺍﻟﻘﺮﺍﺀ ﻭﺿـﻌﻒ‬
‫ﺍﻻﺧﺘﻼﻻﺕ ﻭﺍﻻﻧﻘﻼﺑﺎﺕ ﰲ ﺍﻟﻘﻴﻢ ﻭﺍﻷﻭﻟﻮﻳﺎﺕ ﻛﺜﺮ ﺍ ﹸ‬
‫ﺍﻟﻔﻘﻬﺎﺀ ﺍﳊﻜﻤﺎﺀ ﻭﺑﻮﻟﻎ ﰲ ﺿﺒﻂ ﺍﻟﺮﺳﻮﻡ ﻭﺍﻷﻟﻔﺎﻅ‪،‬ﻭﺿـﻴﻌﺖ ﺍﳌﻌـﺎﱐ ﻭﺍﻷﺣﻜـﺎﻡ‪،‬‬
‫ﻭﺭﻭﻋﻴﺖ ﺍﳌﻈﺎﻫﺮ ﻭﺍﻷﺷﻜﺎﻝ‪ ،‬ﻭﺃﳘﻠﺖ ﺍﳌﻘﺎﺻﺪ ﻭﺍﳉﻮﺍﻫﺮ‪ ،‬ﻭﻃﻐﺖ ﺍﳉﺰﺋﻴﺎﺕ ﻭﺗﻨﻮﺳﻴﺖ‬
‫ﺍﻟﻜﻠﻴﺎﺕ ﻭﺃﻣﻴﺘﺖ ﺳﻨﻦ ﻭﻗﺪﻣﺖ ﻣﺒﺘﺪﻋﺎﺕ "‬
‫)‪.(2‬‬
‫)‪ - (1‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ‪ ،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺹ ‪.05‬‬
‫)‪(2‬ﺍﻟﻌﻠﻮﺍﱐ ﻃﻪ ﺟﺎﺑﺮ ‪ ،‬ﰲ ﺗﻘﺪﳝﻪ ﻟﻜﺘﺎﺏ ﻧﻈﺮﻳﺔ ﺍﳌﻘﺎﺻﺪ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻃﱯ‪ ،‬ﺃﲪﺪ ﺍﻟﺮﻳﺴﻮﱐ‪.‬‬
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‫ﺍﻟﺒـﺎﺏ ﺍﻷﻭﻝ" ﲤﻬـﻴﺪﻱ" ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋـﺎﺷﻮﺭ ﻭﻛﺘﺎﺑﻪ "ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ"‬
‫ﻭﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻳﺮﺟﻊ ﺇﻟﻴﻪ ﺍﻟﻔﻀﻞ ﺃﺳﺎﺳﺎ ﰲ ﺇﻋﺎﺩﺓ ﺗﺮﺗﻴﺐ ﺍﻷﻭﻟﻮﻳﺎﺕ ﺣـﱴ ﻳﻌـﻮﺩ‬
‫ﺍﻷﻣﺮ ﺇﱃ ﻧﺼﺎﺑﻪ‪ ،‬ﻭﻳﻨﺘﺒﻪ ﺃﻫﻞ ﺍﻟﻔﻘﻪ ﻭﺃﺭﺑﺎﺑﻪ‪ ،‬ﺇﺫ ﺃﻥ ﺍﳌﻘﺎﺻﺪ ﺍﻟﻌﺎﻣﺔ ﰲ ﺍﻟـﺸﺮﻳﻌﺔ ﻫـﻲ‬
‫ﺍﻷﺻﻞ‪ ،‬ﻭﻫﻲ ﺃﻭﱃ ﺑﺎﳌﺮﺍﻋﺎﺓ ﻣﻦ ﺃﻳﺔ ﺟﺰﺋﻴﺔ ﺃﺧﺮﻯ ﻣﻦ ﺍﳉﺰﺋﻴﺎﺕ‪ ،‬ﻭﺇﻧﻨﺎ ﺇﺫﺍ ﺍﺣﺘﻜﻤﻨﺎ ﺇﱃ‬
‫ﻫﺬﺍ ﺍﳌﺒﺪﺃ ﺃﻣﻜﻦ ﻟﻠﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺃﻥ ﺗﺴﺎﻳﺮ ﺃﻱ ﻋﺼﺮ‪ ،‬ﻭﺃﻥ ﺗﺼﻠﺢ ﻷﻱ ﻣﺼﺮ‪.‬‬
‫‪ (5‬ﺟﺬﺏ ﺍﻫﺘﻤﺎﻡ ﺍﻟﻌﻠﻤﺎﺀ ﺍﳌﻌﺎﺻﺮﻳﻦ ﺇﱃ ﺍﻟﻔﻜﺮ ﺍﳌﻘﺎﺻﺪﻱ ‪:‬‬
‫ﻭﻫﺬﻩ ﻛﺬﻟﻚ ﻣﻨﻘﺒﺔ ﺃﺧﺮﻯ ﺗﻀﺎﻑ ﺇﱃ ﻓﻀﺎﺋﻞ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻓﺒﻤﺠﺮﺩ ﻇﻬﻮﺭ‬
‫ﺍﻟﻜﺘﺎﺏ ﰲ ‪‬ﺎﻳﺔ ﺍﻟﺴﺒﻌﻴﻨﺎﺕ‪ ،‬ﺗﺒﻨﺘﻪ ﺩﻭﺍﺋﺮ ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ ﰲ ﺍﻟﻌﺎﱂ ﺍﻟﻌﺮﰊ ﻭﺍﻹﺳﻼﻣﻲ‪،‬‬
‫ﻭﺍﳒﺬﺑﺖ ﺇﱃ ﺍﳌﻮﺿﻮﻉ –ﺍﳌﻘﺎﺻﺪ‪ -‬ﻓﺘﻮﺍﻟﺖ ﺍﻷﲝﺎﺙ ﰲ ﻫﺬﺍ ﺍ‪‬ﺎﻝ‪ ،‬ﻭﺗﺼﺪﺭ ﰲ ﲝﺜﻪ‬
‫ﺭﺟﺎﻝ‪ ،‬ﻭﺑﺪﺃﺕ ﺗﻜﺮﺱ ﻟﻪ ﺍﳌﺼﻨﻔﺎﺕ ‪ ،‬ﻭﺗﻜﺘﺐ ﻓﻴﻪ ﺍﳌﺆﻟﻔﺎﺕ‪ ،‬ﻭﻛﺎﻥ ﺍﻻﻫﺘﻤﺎﻡ ﺑﻪ‪،‬‬
‫ﻓﻨﻮﻗﺸﺖ ﻓﻴﻪ ﺃﻃﺮﻭﺣﺎﺕ ﰲ ﺍﳌﺎﺟﺴﺘﲑ ﻭﺍﻟﺪﻛﺘﻮﺭﺍﻩ‪ ،‬ﻭﻛﺎﻧﺖ ﺩﺭﺍﺳﺘﻬﻢ ﺣﻮﻟﻪ‪ ،‬ﺑﺎﻟﻐﺔ‬
‫ﺍﻷﳘﻴﺔ‪ ،‬ﻋﻈﻴﻤﺔ ﺍﻟﻨﻔﻊ‪ ،‬ﻭﻫﻲ ﺗﻌﻜﺲ ﺭﻏﺒﺔ ﺃﻛﻴﺪﺓ ﰲ ﺍﺳﺘﻜﻤﺎﻝ ﺍﻟﺼﺮﺡ ﺍﻟﺬﻱ ﻭﺿﻊ‬
‫ﺃﺳﺎﺳﻪ ﺍﻟﺸﻴﺦ‪ :‬ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﻭﳝﻜﻦ ﺃﻥ ﻧﻌﺪ ﻣﻦ ﺑﲔ ﻣﺎ ﻇﻬﺮ ﻣﻦ ﺍﻷﲝﺎﺙ‬
‫ﻭﺍﻟﺪﺭﺍﺳﺎﺕ ﻋﻘﺐ ﻧﺸﺮ ﺍﻟﻜﺘﺎﺑﲔ ﺍﳌﻬﻤﲔ "ﺍﳌﻮﺍﻓﻘﺎﺕ " ﻭ " ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬
‫" ﻣﺎ ﻳﻠﻲ ‪:‬‬
‫‪ .1‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻣﻜﺎﺭﻣﻬﺎ ﻟﻸﺳﺘﺎﺫ‪ :‬ﻋﻼﻝ ﺍﻟﻔﺎﺳﻲ‪.‬‬
‫‪ .2‬ﻧﻈﺮﻳﺔ ﺍﳌﻘﺎﺻﺪ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻃﱯ ﻟﻸﺳﺘﺎﺫ‪ :‬ﺃﲪﺪ ﺍﻟﺮﻳﺴﻮﱐ‪.‬‬
‫‪ .3‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻋﻼﻗﺘﻬﺎ ﺑﺎﻷﺩﻟﺔ ﺍﻟﺸﺮﻋﻴﺔ ﻟﻸﺳﺘﺎﺫ‪ :‬ﳏﻤﺪ ﺳـﻌﺪ ﺑـﻦ ﺃﲪـﺪ‬
‫ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺍﻟﻴﻮﰊ‪.‬‬
‫‪ .4‬ﺍﻟﺘﻘﻌﻴﺪ ﺍﻷﺻﻮﱄ ﻟﻠﺪﻛﺘﻮﺭ‪ :‬ﺍﳉﻴﻼﱄ ﺍﳌﺮﻳﲏ‪.‬‬
‫‪ .5‬ﺍﳌﻘﺎﺻﺪ ﺍﻟﻌﺎﻣﺔ ﻟﻠﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻟﻸﺳﺘﺎﺫ‪ :‬ﻳﻮﺳﻒ ﺣﺎﻣﺪ ﺍﻟﻌﺎﱂ‪.‬‬
‫‪ .6‬ﺿﻮﺍﺑﻂ ﺍﳌﺼﻠﺤﺔ ﻟﻠﻌﻼﻣﺔ ‪:‬ﳏﻤﺪ ﺳﻌﻴﺪ ﺭﻣﻀﺎﻥ ﺍﻟﺒﻮﻃﻲ‪.‬‬
‫‪ .7‬ﻧﻈﺮﻳﺔ ﺍﳌﻘﺎﺻﺪ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻟﻸﺳﺘﺎﺫ‪ :‬ﺇﲰﺎﻋﻴﻞ ﺍﳊﺴﲏ‪.‬‬
‫‪ .8‬ﺍﻟﺸﺎﻃﱯ ﻭﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻟﻸﺳﺘﺎﺫ‪ :‬ﲪﺎﺩﻱ ﺍﻟﻌﺒﻴﺪﻱ‪.‬‬
‫‪ .9‬ﺇﺛﺒﺎﺕ ﺍﳌﻘﺎﺻﺪ ﻋﻨﺪ ﺍﻟﺸﺎﻃﱯ‪ ،‬ﻟﻸﺳﺘﺎﺫ‪ :‬ﻋﺰ ﺍﻟﺪﻳﻦ ﺑﻦ ﺯﻏﻴﺒﺔ‪.‬‬
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‫ﺍﻟﺒـﺎﺏ ﺍﻷﻭﻝ" ﲤﻬـﻴﺪﻱ" ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋـﺎﺷﻮﺭ ﻭﻛﺘﺎﺑﻪ "ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ"‬
‫‪ .10‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﻋﻨﺪ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻟﻠﺪﻛﺘﻮﺭ‪ :‬ﻳﻮﺳﻒ ﺍﲪﺪ ﳏﻤﺪ ﺍﻟﺒﺪﻭﻱ‪.‬‬
‫‪ .11‬ﻗﻮﺍﻋﺪ ﺍﳌﻘﺎﺻﺪ ﻋﻨﺪ ﺍﻟﺸﺎﻃﱯ ‪ ،‬ﻟﻸﺳﺘﺎﺫ ﻋﺒﺪ ﺍﻟﺮﲪﺎﻥ ﺍﻟﻜﻴﻼﱐ‪.‬‬
‫‪ .12‬ﻓﻘﻪ ﺍﳌﺼﻠﺤﺔ ﻭﺗﻄﺒﻴﻘﺎ‪‬ﺎ ﺍﳌﻌﺎﺻﺮﺓ ‪ ،‬ﻟﻸﺳﺘﺎﺫ ﺣﺴﻦ ﺣﺎﻣﺪ ﺣﺴﺎﻥ‪.‬‬
‫‪ .13‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪ ،‬ﻟﻸﺳﺘﺎﺫ ﺣﺴﻦ ﻣﺮﻋﻲ‪.‬‬
‫‪ .14‬ﻧﻈﺮﻳﺔ ﺍﳌﻘﺎﺻﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪ ،‬ﻟﻸﺳﺘﺎﺫ ﻣﺼﻄﻔﻰ ﺯﻳﺪ‪.‬‬
‫‪ .15‬ﻓﻠﺴﻔﺔ ﻣﻘﺎﺻﺪ ﺍﻟﺘﺸﺮﻳﻊ ﰲ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻟﻸﺳﺘﺎﺫ ‪:‬ﺑﺎﺑﻜﺮ ﺍﳊﺴﻦ‪.‬‬
‫‪ .16‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪ ،‬ﻟﻸﺳﺘﺎﺫ‪ :‬ﳏﻤﺪ ﺍﻟﺰﺣﻴﻠﻲ ‪.‬‬
‫‪ .17‬ﻣﺴﺎﻟﻚ ﺍﻟﻜﺸﻒ ﻋﻦ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻟﻸﺳﺘﺎﺫ ‪:‬ﻋﺒﺪ ﺍ‪‬ﻴﺪ ﺍﻟﻨﺠﺎﺭ‪.‬‬
‫‪ .18‬ﻓﻘﻪ ﺍﻟﺘﺪﻳﻦ ﻓﻘﻬﺎ ﻭﺗﱰﻳﻼ ‪ ،‬ﻟﻸﺳﺘﺎﺫ‪ :‬ﻋﺒﺪ ﺍ‪‬ﻴﺪ ﺍﻟﻨﺠﺎﺭ‪.‬‬
‫‪ .19‬ﺍﻻﺟﺘﻬﺎﺩ ﺍﳌﻘﺎﺻﺪﻱ )ﺣﺠﻴﺘﻪ‪،‬ﺿﻮﺍﺑﻄﻪ‪،‬ﳎﺎﻻﺗﻪ(‪ ،‬ﻟﻸﺳﺘﺎﺫ‪ :‬ﻧﻮﺭ ﺍﻟﺪﻳﻦ ﺑﻦ ﳐﺘﺎﺭ ﺍﳋﺎﺩﻣﻲ‪.‬‬
‫‪ .20‬ﺟﻠﺐ ﺍﳌﺼﻠﺤﺔ ﻭﺩﺭﺀ ﺍﳌﻔﺴﺪﺓ ‪ ،‬ﻟﻸﺳﺘﺎﺫ‪ :‬ﻋﻠﻲ ﺍﻟﻌﻤﺮﻳﲏ‪.‬‬
‫‪ .21‬ﺍﻻﺟﺘﻬﺎﺩ ﺍﳌﻘﺎﺻﺪﻱ ﺳﻼﺡ ﺫﻭ ﺣﺪﻳﻦ ‪ ،‬ﻟﻸﺳﺘﺎﺫ‪ :‬ﺣﺴﻦ ﺍﻟﺘﺮﺗﻮﺭﻱ‪.‬‬
‫‪ .22‬ﺃﳘﻴﺔ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﰲ ﺍﻻﺟﺘﻬﺎﺩ‪ ،‬ﻟﻸﺳﺘﺎﺫ‪ :‬ﺃﲪﺪ ﺍﻟﺮﻓﺎﻳﻌﻴﺔ‪.‬‬
‫‪ .23‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪ ،‬ﻟﻸﺳﺘﺎﺫ‪ :‬ﺇﺑﺮﺍﻫﻴﻢ ﺳﻠﻘﻴﲏ‬
‫‪ .24‬ﺍﻟﺘﻮﺿﻴﺤﺎﺕ ﺍﻷﻭﻟﻴﺔ ﻟﻌﻠﻢ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻟﻸﺳﺘﺎﺫ ‪:‬ﳏﻤﺪ ﺣﺴﲔ‬
‫‪ .25‬ﺍﻟﻔﻜﺮ ﺍﳌﻘﺎﺻﺪﻱ‪ ،‬ﻟﻸﺳﺘﺎﺫ ‪:‬ﺃﲪﺪ ﺍﻟﺮﻳﺴﻮﱐ‪.‬‬
‫‪ .26‬ﲡﺪﻳﺪ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻟﻸﺳﺘﺎﺫ‪ :‬ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﻋﻄﻴﻪ‪.‬‬
‫‪ .27‬ﺍﻟﻘﻴﺎﺱ ﻭ ﺍﻟﺘﻄﺒﻴﻘﺎﺕ ﺍﳌﻌﺎﺻﺮﺓ‪ ،‬ﻟﻸﺳﺘﺎﺫ‪ :‬ﳏﻤﺪ ﺍﳌﺨﺘﺎﺭﺍﻟﺴﻼﻣﻲ‪.‬‬
‫ﻭﻫﻜﺬﺍ ﳝﻜﻨﻨﺎ ﺍﻟﻘﻮﻝ ﺃﻥ ﻛﺘﺎﺏ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻟﻺﻣﺎﻡ ‪:‬ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑـﻦ‬
‫ﻋﺎﺷﻮﺭ ﻛﺎﻥ ﺳﺒﺒﺎ ﻣﺒﺎﺷﺮﺍ ﻻﺳﺘﻘﻄﺎﺏ ﺍﻫﺘﻤﺎﻡ ﺍﻟﺒﺎﺣﺜﲔ ﺍﳌﻌﺎﺻﺮﻳﻦ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳـﻼﻣﻴﺔ‬
‫ﳌﻮﺿﻮﻉ ﺍﳌﻘﺎﺻﺪ‪ ،‬ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﺃﻋﻄﻰ ﺩﻓﻌﺎ ﻗﻮﻳﺎ ﻟﻠﺪﺭﺍﺳﺎﺕ ﰲ ﻫﺬﺍ ﺍ‪‬ﺎﻝ‪ ،‬ﻭﻣﻦ ﲦﺔ ﳝﻜـﻦ‬
‫ﺃﻥ ﻧﻌﺪﻩ ﻣﻔﺨﺮﺓ ﻟﻠﻔﻜﺮ ﺍﳌﻘﺎﺻﺪﻱ ﺧﺎﺻﺔ‪ ،‬ﻭﺍﻟﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ ﻋﺎﻣﺔ‪ ،‬ﻣﻦ ﺣﻴﺚ ﺃﻧﻪ ﺃﻋـﺎﺩ‬
‫ﻟﻠﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ ﺣﻴﻮﻳﺘﻪ‪ ،‬ﻭﺣﺮﻙ ﻓﻴﻪ ﲪﺎﺳﺘﻪ‪ ،‬ﻭﻟﻌﻞ ﻣﻨﺎﻓﻌﻪ ﺳﺘﺘﻮﺍﺻﻞ‪،‬ﻷﻥ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻟﻪ‬
‫ﺃﳘﻴﺔ ﻛﺒﲑﺓ ﰲ ﺍﻟﺘﺄﺳﻴﺲ‪،‬ﻭﺍﻟﺘﺠﺪﻳﺪ‪ ،‬ﻭﺧﺎﺻﺔ ‪ ... " :‬ﻣﻦ ﻧﺎﺣﻴﺔ ﺍﻟﺘﻨﻈﲑ‪ ،‬ﻭ ﺿﺒﻂ ﻣﻔﻬـﻮﻡ‬
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‫ﺍﻟﺒـﺎﺏ ﺍﻷﻭﻝ" ﲤﻬـﻴﺪﻱ" ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋـﺎﺷﻮﺭ ﻭﻛﺘﺎﺑﻪ "ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ"‬
‫ﺍﳊﺎﺟﻲ‪ ،‬ﳒﺪ ﺍﻟﺸﻴﺦ ﺍﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﻗﺪ ﻭﻓﻖ ﺗﻮﻓﻴﻘﺎ ﻛﺸﻒ ﺑﻪ ﻋـﻦ ﺣـﺪ ﺍﳊـﺎﺟﻲ " )‪،(1‬‬
‫ﻭﺑﺬﻟﻚ ﻭﺟﺐ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﺘﺮﺣﻢ ﻋﻠﻴﻪ ﻭ ﻧﺸﻜﺮﻩ ﻋﻠﻰ ﺍﳉﻬﺪ ﺍﻟﺬﻱ ﺑﺬﻟﻪ‪ ،‬ﻭﷲ ﺍﳊﻤﺪ ﺍﻟـﺬﻱ‬
‫ﻫﺪﺍﻩ ﺇﱃ ﺍﳌﻮﺿﻮﻉ‪ ،‬ﻭﻳﺴﺮ ﻟﻪ ﲟﺎ ﺍﺷﺘﻤﻞ ﻋﻠﻴﻪ ﻣﻦ ﺃﺻﻮﻝ ﻭﻓﺮﻭﻉ‪.‬‬
‫ﻭ ﳑﺎ ﺳﺒﻖ ﺫﻛﺮﻩ ﳚﺪﺭ ﺑﻨﺎ ﺃﻥ ﻧﺒﲔ ﻣﺎ ﺃﺣﺪﺛﻪ ﺍﻟﻜﺘﺎﺏ ‪ ،‬ﻣﻦ ﺍﻧﻘﻼﺏ ﻓﻜـﺮﻱ ‪ ،‬ﰲ ﻓﻜﺮﻧـﺎ‬
‫ﺍﻹﺳﻼﻣﻲ ﺍﳌﻌﺎﺻﺮ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ ‪ :‬ﺃﳘﻴﺔ ﺍﻟﻜﺘﺎﺏ ﻭ ﻣﺎ ﺃﺣﺪﺛﻪ ﻣﻦ ﺍﻧﻘﻼﺏ ﻓﻜﺮﻱ ﰲ ﺍﻟﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ ﺍﳌﻌﺎﺻﺮ‪.‬‬
‫ﺇﻥ ﻛﺘﺎﺏ " ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ " ﻟﻺﻣﺎﻡ‪ :‬ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﱂ ﳝﺮ ﻣـﺮﻭﺭ‬
‫ﺍﻟﻜﺮﺍﻡ ﻷﳘﻴﺘﻪ ﺇﺫ ﺃﺩﻯ ﻇﻬﻮﺭﻩ ﰲ ﻫﺬﺍ ﺍﻟﻌﺼﺮ ﺇﱃ ﺍﻧﻘﻼﺏ ﺣﻘﻴﻘﻲ ﰲ ﺍﻟﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻛﺎﻥ ﻟﻪ‬
‫ﺻﺪﻯ ﻛﺒﲑ ﰲ ﺃﻭﺳﺎﻁ ﺍﻟﺒﺎﺣﺜﲔ‪ ،‬ﻭﺃﻫﻞ ﺍﻻﺧﺘﺼﺎﺹ ﺍﳌﻌﺎﺻﺮﻳﻦ ‪ ،‬ﻭﻟﻮ ﺗﺴﺎﺀﻟﻨﺎ ﻋﻦ ﺍﻷﺳـﺒﺎﺏ‬
‫ﺍﳉﻮﻫﺮﻳﺔ ﺍﻟﱵ ﺟﻌﻠﺖ ﻟﻠﻜﺘﺎﺏ‪ ،‬ﻫﺬﺍ ﺍﻻﻧﺘﺸﺎﺭ ﻭﺍﻟﺬﻳﻮﻉ ﻭﺍﻷﺛﺮ‪ ،‬ﻟﺮﺃﻳﻨﺎ ﺃﻧﻪ ﺑﺴﺒﺐ ﺇﳊﺎﺣـﻪ‬
‫ﻋﻠﻰ ‪" :‬ﻭﺟﻮﺏ ﻗﻴﺎﻡ ﻋﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ ﺑﻮﺍﺟﺒﻬﻢ ﰲ ﳎﺎﻝ ﺍﺳﺘﻨﺒﺎﻁ ﺍﳊﻜﻢ ﺍﻟـﺸﺮﻋﻲ ﳌﻮﺍﺟﻬـﺔ‬
‫ﺍﻟﻘﻀﺎﻳﺎ ﻭﺍﻟﺘﺤﺪﻳﺎﺕ ﺍﻟﱵ ﺗﻔﺮﺿﻬﺎ ﺍﳊﻀﺎﺭﺓ ﺍﳌﻌﺎﺻﺮﺓ‪ .‬ﺇﱃ ﺟﺎﻧﺐ ﺍﻟﻌﻤﻞ ﻋﻠﻰ ﺗﻮﺿﻴﺢ ﻣﻨـﺎﻫﺞ‬
‫ﺍ‪‬ﺘﻬﺪﻳﻦ ‪ ...‬ﻭﺿﺮﻭﺭﺓ ﺍﺭﺗﻔﺎﻉ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﻘﻀﺎﺓ ﻭﺍﳌﻔﺘﲔ ﺇﱃ ﻣﺴﺘﻮﻯ ﺍﻷﺣﺪﺍﺙ ﻭﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﱵ‬
‫ﻳﻌﻴﺸﻬﺎ ﺍﳌﺴﻠﻤﻮﻥ‪ ,‬ﻭﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﻋﺘﻤﺎﺩ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﺼﺪﺭ ﺍﻟﺘﺸﺮﻳﻊ ﰲ ﻛﺎﻓﺔ ﻗﻮﺍﻧﻴﻨﻬﺎ "‬
‫)‪.(1‬‬
‫ﻭﺩﻋﻮﺓ ﻛﻬﺬﻩ ﺗﺪﻋﻮ ﺇﱃ ﺍﻧﻘـﻼﺏ ﻓﻜﺮﻱ ﰲ ﺍﻟﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ ﺍﳌﻌﺎﺻﺮ‪ ,‬ﳒﺪﻫﺎ ﻋﻨﺪ‬
‫ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ‪ -‬ﺗﺘﻤﺜﻞ ﰲ ﻣﺎ ﻳﻠﻲ ‪:‬‬
‫‪ (1‬ﺍﻟﺼـﺮﺍﻉ ﺍﳊﻀﺎﺭﻱ ﺑﲔ ﺍﻷﺻﺎﻟﺔ ﻭﺍﳌﻌﺎﺻﺮﺓ ‪:‬‬
‫ﺇﻥ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻋﺎﻣﺔ‪ ،‬ﻭﺍﻟﻌﺮﺑﻴﺔ ﺧﺎﺻﺔ‪ ،‬ﺑﻌﺪ ﲢﺮﺭﻫﺎ ﻣﻦ ﺍﻻﺳﺘﻌﻤﺎﺭ ﻋـﺴﻜﺮﻳﺎ‪،‬‬
‫ﻭﺟﺪﺕ ﻧﻔﺴﻬﺎ ﰲ ﺣﺎﺟﺔ ﻣﺎﺳﺔ ﺇﱃ ﺍﻟﺘﻄﻮﺭ ﻭﺑﻨﺎﺀ ﺍﻟﺬﺍﺕ‪ ،‬ﻭ ﲟﺎ ﺃﻥ ﻭﺿﻌﻴﺘﻬﺎ ﻛﺒﻠـﺪﺍﻥ‬
‫ﻣﺴﺘﻌﻤ‪‬ﺮﺓ ﺗﺮﺗﺐ ﻋﻨﻬﺎ ﺃﺛﻨﺎﺀ ﺍﳊﻘﺒﺔ ﺍﻻﺳﺘﻌﻤﺎﺭﻳﺔ ﺗﻌﻄﻴﻞ ﺍﻟﻌﻤﻞ ﺑﺎﻟﺸﺮﻳﻌﺔ ﻟﻔﺘﺮﺓ ﻃﻮﻳﻠـﺔ‪،‬‬
‫)‪ - (1‬ﺍﻟﺴﻼﻣﻲ ﳏﻤﺪ ﺍﳌﺨﺘﺎﺭ ‪ ،‬ﺍﻟﻘﻴﺎﺱ ﻭ ﺗﻄﺒﻴﻘﺎﺗﻪ ﺍﳌﻌﺎﺻﺮﺓ ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﻬﺪ ﺍﻟﺴﻌﻮﺩ ﻟﻠﺒﺤﻮﺙ ﻭ ﺍﻟﺘﺪﺭﻳﺐ‪ ،‬ﺍﻟﺒﻨﻚ ﺍﻹﺳﻼﻣﻲ ﻟﻠﺘﻨﻤﻴﺔ‪،‬ﺍﳌﻤﻠﻜﺔ ﺍﻟﻌﺮﺑﻴـﺔ‬
‫ﺍﻟﺴﻌﻮﺩﻳﺔ ‪ ،‬ﻁ‪1995 ،1‬ﻡ‪ ،‬ﺹ ‪.59‬‬
‫)‪ -(1‬ﺃﲪﺪ ﺃﺑﻮ ﺍﺠﻤﻟﺪ‪ ,‬ﺍﻻﺟﺘﻬﺎﺩ ﺍﻟﺪﻳﲏ ﺍﳌﻌﺎﺻﺮ ﻗﻀﺎﻳﺎ ﻭ ﺁﻓﺎﻕ ‪ ,‬ﺩﺍﺭ ﺍﻟﺒﻌﺚ‪ ,‬ﻗﺴﻨﻄﻴﻨﺔ‪ ,‬ﻁ ‪ 1405 ,1‬ﻫـ‪1985-‬ﻡ‪ ,‬ﺹ ‪.10 ، 9‬‬
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‫ﺍﻟﺒـﺎﺏ ﺍﻷﻭﻝ" ﲤﻬـﻴﺪﻱ" ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋـﺎﺷﻮﺭ ﻭﻛﺘﺎﺑﻪ "ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ"‬
‫ﺃﺩﻯ ﺫﻟﻚ ﻋﻨﺪ ﲢﺮﺭﻫﺎ ﺇﱃ ﺍﻛﺘﺸﺎﻑ ﻋﺪﻡ ﻗﺎﺑﻠﻴﺔ ﺍﻟﻔﻜﺮ ﺍﻟﻔﻘﻬﻲ ‪ ،‬ﻭﺍﻟﺸﺮﻋﻲ ﳌﻮﺍﻛﺒـﺔ‬
‫ﺍﻷﻭﺿﺎﻉ ﺍﳌﺴﺘﺠﺪﺓ‪ ،‬ﻭﻫﺬﺍ ﻭﺿﻌﻬﺎ ﺃﻣﺎﻡ ﺧﻴﺎﺭﺍﺕ ﻣﻨﻬﺎ ‪:‬‬
‫ ﺍﻟﺘﺨﻠﻲ ﻋﻦ ﺍﻟﺸﺮﻳﻌﺔ ﻭ ﺍﻷﺧﺬ ﺑﺎﻟﻘﻮﺍﻧﲔ ﺍﻟﻮﺿﻌﻴﺔ‪ ،‬ﻭﻫﺬﺍ ﻃﺮﻳﻖ ﻻ ﳏﺎﻟﺔ ﻳﺆﺩﻱ ﺇﱃ‬‫ﺍﻻﺳﺘﻴﻼﺏ ﻭﺍﻟﺬﻭﺑﺎﻥ ﰲ ﺍﻟﻐﻴـﺮ‪.‬‬
‫ ﺍﻟﺘﻤﺴﻚ ﺑﺎﻟﺸﺮﻳﻌﺔ ﻣﻬﻤﺎ ﻛﻠﻒ ﺍﻷﻣﺮ‪ ،‬ﻭﻫﺬﺍ ﺳﻴﻌﺮﺿﻬﺎ ﺇﱃ ﺻﺮﺍﻉ ﺍﺟﺘﻤﺎﻋﻲ ﺣـﺎﺩ‬‫ﺑﲔ ﻓﺌﺘﲔ ﺍﻷﻭﱃ ﺗﺮﻳﺪ ﺍﻻﻧﻔﺘﺎﺡ ‪،‬ﻭﺍﻻﻧﺴﻼﺥ‪ ،‬ﻭﺍﻟﺜﺎﻧﻴﺔ ﻣﺘﺸﺒﺜﺔ ﺑﺎﻷﺻﻮﻝ ﻭﻣﻨﻐﻠﻘــﺔ‪-‬‬
‫ﻭﺍﻟﺬﻱ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﻭﻧﻄﻤﺢ ﺇﱃ ﲢﻘﻴﻘﻪ – ﻫﻮ ‪:‬‬
‫ ﺍﻟﺘﻮﻓﻴﻖ ﺑﲔ ﻣﻘﺘﻀﻴﺎﺕ ﺍﻟﺸﺮﻳﻌﺔ ﻭﻣﺘﻄﻠﺒﺎﺕ ﺍﳊﻀﺎﺭﺓ ﺍﳌﻌﺎﺻﺮﺓ‪ - ،‬ﻭﻫﻜﺬﺍ ﻭﺟـﺪﺕ‬‫ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻧﻔﺴﻬﺎ ﰲ ﺻﺮﺍﻉ ﺑﲔ ﺗﻴﺎﺭﻳﻦ ﺍﺛﻨﲔ‪ ،‬ﺗﻴﺎﺭ ﺍﻷﺻﺎﻟﺔ‪ ،‬ﻭﺗﻴـﺎﺭ ﺍﳌﻌﺎﺻـﺮﺓ‪،‬‬
‫ﻓﺠﺎﺀ ﻛﺘﺎﺏ " ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ " ﳊﺴﻢ ﻫﺬﺍ ﺍﻟﺼﺮﺍﻉ ﻋﻦ ﻃﺮﻳـﻖ ﲢﺪﻳـﺪ‬
‫ﺍﳌﺴﺆﻭﻟﻴﺔ‪ ،‬ﻓﺒﲔ ﺃﻥ ﺍﻟﻔﻘﻬﺎﺀ ﻣﻄﺎﻟﺒﻮﻥ ﺑﺘﺼﺤﻴﺢ ﻧﻈﺮ‪‬ﻢ ﺇﱃ ﺍﻟﺸﺮﻳﻌﺔ ﻭﺍﺳﺘﺪﺭﺍﻙ ﻣﺎ ﻭﻗﻊ‬
‫ﻓﻴﻪ ﺑﻌﺾ ﻋﻠﻤﺎﺀ ﺍﻷﺻﻮﻝ ﻣﻦ ﺧﻠﻞ‪ ،‬ﻭﻣﺎ ﺃﻏﻔﻠﻮﻩ ﻣﻦ ﳎﺎﻻﺕ ﺍﻟﺒﺤﺚ‪ ،‬ﻭﺃ‪‬ﻢ ﻟﻮ ﻓﻌﻠـﻮﺍ‬
‫ﺫﻟﻚ ﻟﺼﺎﺭﺕ ﺍﻟﺸﺮﻳﻌﺔ ﻣﺴﺎﻋﺪﺓ ﻋﻠﻰ ﺍﻟﺘﻄﻮﺭ ﻭﺍﻟﺘﻘﺪﻡ‪ ،‬ﺑﺪﻻ ﻣﻦ ﺃﻥ ﺗﻜﻮﻥ ﻛﺎﲝﺔ ﻟـﻪ‪،‬‬
‫ﻭﻣﺎﻧﻌﺔ ﻣﻨﻪ‪ ،‬ﻭﺑﺬﻟﻚ ﳛﺴﻢ ﺍﻟﺼﺮﺍﻉ ﺑﲔ ﺍﻷﺻﺎﻟﺔ ﻭﺍﳌﻌﺎﺻﺮﺓ‪.‬‬
‫‪ (2‬ﻏﻠﺒﺔ ﺍﻟﱰﻋﺔ ﺍﳌﺎﺩﻳﺔ ﻭﺍﻟﻨﻔﻌﻴﺔ ﻭﺧﻄﻮﺭ‪‬ﺎ ‪:‬‬
‫ﺇﻥ ﺍﻧﺘﺸﺎﺭ ﺍﻟﻔﻠﺴﻔﺔ ﺍﳌﺎﺩﻳﺔ ﻭﺍﻟﱰﻋﺔ‬
‫ﺍﻟﻨﻔﻌﻴﺔ‪ ،‬ﻭﺗﻐﻠﻐﻠﻬﺎ ﰲ ﺍﻟﺴﻴﺎﺳﺔ‬
‫ﻭﺍﻻﻗﺘﺼﺎﺩ ﺷﻜﻠﺘﺎ ﺧﻄﺮﺍ ﺣﻘﻴﻘﻴﺎ ﻋﻠﻰ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﻧﺴﺦ ﺍﻟﺸﺮﻳﻌﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺍﺗﻀﺢ ﺫﻟﻚ ﺍﳋﻄﺮ ﻓﻴﻤﺎ ﻳﻠﻲ ‪:‬‬
‫ ﻗﻴﺎﻡ ﺑﻌﺾ ﺍﳊﻜﺎﻡ ﰲ ﺷﱴ ﺍﻟﺒﻠﺪﺍﻥ‪ ،‬ﺑﺎﲣﺎﺫ ﺇﺟﺮﺍﺀﺍﺕ ﺗﻨﻈﻴﻤﻴﺔ ﰲ ﳎﺎﻝ ﺍﳊﻴﺎﺓ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‬‫ﻭﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﻋﻠﻰ ﺍﳋﺼﻮﺹ‪ ،‬ﱂ ﺗﺮﺍﻉ ﻓﻴﻬﺎ ﺍﻟﻀﻮﺍﺑﻂ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻭﻛﺎﻥ ﺩﺍﻓﻌﻬﻢ ﺇﱃ ﺫﻟﻚ ﺍﳊﺎﺟﺔ‬
‫ﺍﳌﺎﺳﺔ ﺇﱃ ﺗﻠﺒﻴﺔ ﻣﻄﺎﻟﺐ ﺍ‪‬ﺘﻤﻊ‪ ،‬ﻭﺣﻔﻆ ﺍﻟﻨﻈﺎﻡ‪ ،‬ﻭﲢﻘﻴﻖ ﺍﳌﻨﻔﻌﺔ ﺩﻭﻥ ﺍﻋﺘﺒﺎﺭ ﳌﺎ ﻳﺒﻴﺤﻪ ﺃﻭ ﳛﺮﻣﻪ‬
‫ﺍﻟﺸﺮﻉ! ﻓﻬﺬﺍ ﺍﻟﻮﺿﻊ ﻻ ﳝﻜﻦ ﻣﻘﺎﻭﻣﺘﻪ ﺇﻻ ﻋﻦ ﻃﺮﻳﻖ ﺗﺼﻮﻳﺐ ﺍﻟﻨﻈﺮﺓ ﺇﱃ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‪،‬‬
‫ﻭﺑﻴﺎﻥ ﺃﻥ ﺍﳌﺼﺎﱀ ﻭﺍﳌﻔﺎﺳﺪ ﲢﺪﺩﻫﺎ ﺿﻮﺍﺑﻂ ﺟﺪ ﺩﻗﻴﻘﺔ‪ ،‬ﻭﺃ‪‬ﺎ ﰲ ﺟﻮﻫﺮﻫﺎ ﻭﺣﻘﻴﻘﺘﻬﺎ ﺗﺸﻜﻞ‬
‫ﺿﻤﺎﻧﺎ ﻻﺳﺘﻤﺮﺍﺭﻳﺔ ﺍﳊﻴﺎﺓ ﻭﺳﻼﻣﺘﻬﺎ ﰲ ﳎﺎﻻ‪‬ﺎ ﺍﳌﺨﺘﻠﻔﺔ‪ ،‬ﺍﳌﺎﺩﻳﺔ ﻣﻨﻬﺎ ﻭ ﺍﻟﻨﻔﺴﻴﺔ‪ ،‬ﻭ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪،‬‬
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‫ﺍﻟﺒـﺎﺏ ﺍﻷﻭﻝ" ﲤﻬـﻴﺪﻱ" ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋـﺎﺷﻮﺭ ﻭﻛﺘﺎﺑﻪ "ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ"‬
‫ﻭﻫﺬﺍ ﺍﻟﻔﻬﻢ ﺍﻟﺼﺤﻴﺢ ﻫﻮ ﻭﺣﺪﻩ ﺍﻟﻜﻔﻴﻞ ﺑﺘﺤﺮﻳﺮ ﺍﻟﻔﻜﺮ ﻣﻦ ﺗﺄﺛﲑ ﺍﻟﻔﻠﺴﻔﺔ ﺍﳌﺎﺩﻳﺔ‪ ،‬ﻭﺍﻟﱰﻋﺔ‬
‫ﺍﻟﻨﻔﻌﻴﺔ ﺍﻟﺒﺤﺘﺔ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺗﻜﻔﻞ ﺑﻪ ﻛﺘﺎﺏ " ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ" ﻟﻺﻣﺎﻡ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ‪.‬‬
‫‪ (3‬ﺍﻟﺘﻌﺼﺐ ﺍﳌﺬﻫﱯ ‪:‬‬
‫ﻣﻦ ﺑﲔ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﻋﺮﻗﻠﺖ ﺍﻟﺸﺮﻳﻌﺔ ﻋﻦ ﻣﺴﺎﻳﺮﺓ ‪،‬ﻭ ﻣﻮﺍﻛﺒﺔ ﺍﳊﻴﺎﺓ ﺍﳌﻌﺎﺻﺮﺓ‪ ،‬ﻧﻈﺮﺓ‬
‫ﺑﻌﺾ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﺑﻼﺩﻧﺎ ﺍﻹﺳﻼﻣﻴﺔ ﺑﺴﺒﺐ ﺍﳌﻐﺎﻻﺓ ﻭ ﺍﻟﻘﺪﺍﺳﺔ ﺍﳌﺒﺎﻟﻎ ﻓﻴﻬﺎ ﻟﻠﻤﺬﻫﺐ ﳑـﺎ‬
‫ﺟﻌﻠﻬﻢ ﻳﺘﺤﺮﺟﻮﻥ ﻣﻦ ﺍﻷﺧﺬ ﺑﺄﺳﺒﺎﺏ ﺍﻻﺟﺘﻬﺎﺩ‪ ،‬ﻓﺘﺮﺗﺐ ﻋﻦ ﺫﻟﻚ ﲨـﻮﺩ ﻓﻜـﺮﻱ‪،‬‬
‫ﻭﲢﺠﺮ ﺧﻄﲑ‪ ،‬ﻛﺎﻥ ﺳﺒﺒﺎ ﰲ ﺗﻌﻄﻴﻞ ﺍﻟﺸﺮﻳﻌﺔ ﺫﺍ‪‬ﺎ‪ ،‬ﻓﱰﻋﺔ ﺍﻟﺘﻌﺼﺐ ﺍﳌـﺬﻫﱯ ﺟﻌﻠـﺖ‬
‫ﻋﻠﻤﺎﺀ ﻛﻞ ﺑﻠﺪ ﻳﺴﺘﻨﻜﻔﻮﻥ ﻋﻦ ﺍﻻﻗﺘﺒﺎﺱ ﻣﻦ ﻋﻠﻤﺎﺀ ﺁﺧﺮﻳﻦ‪ ،‬ﻭ ﻣﺬﺍﻫﺐ ﺃﺧﺮﻯ‪ ،‬ﺍﻷﻣﺮ‬
‫ﺍﻟﺬﻱ ﺃ ‪‬ﺧﺮ ﺇﱃ ﺣ ‪‬ﺪ ﺑﻌﻴﺪ ﻣﺮﻭﻧﺔ ﺍﻟﺸﺮﻳﻌﺔ ‪،‬ﻭﻋﺮﻗﻠﻬﺎ ﺑﺼﻮﺭﺓ ﻭﺍﺿﺤﺔ ﻋﻦ ﺍﻟﺘﻜﻴﻒ ﻣـﻊ‬
‫ﺍﳌﺴﺘﺠﺪﺍﺕ‪ ،‬ﻭﻫﺬﺍ ﺭﺍﺟﻊ ﺇﱃ ﺃﺳﺒﺎﺏ ﻣﻮﺿﻮﻋﻴﺔ ﻛﺸﻒ ﻛﺘﺎﺏ " ﻣﻘﺎﺻـﺪ ﺍﻟـﺸﺮﻳﻌﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ " ﻋﻨﻬﺎ‪.‬‬
‫‪ (4‬ﻓﻮﺿﻰ ﺍﻻﺟﺘﻬﺎﺩ ﺍﻟﺪﻳﲏ ﻭﺍﻟﺘﻌﺴﻒ ﻓﻴﻪ‪ ،‬ﻭ ﺧﻄﺮﻩ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ‪:‬‬
‫ﺑﺎﻟﻨﻈﺮ ﺇﱃ ﲤﺴﻚ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺑﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺣﺮﺻﻬﺎ ﻋﻠـﻰ ﺍﻟﻌـﻴﺶ ﰲ‬
‫ﻛﻨﻒ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﺗﺮﺗﺐ ﻋﻠﻰ ﺫﻟﻚ ﺇﻏﺮﺍﺀ ﺑﻌﺾ ﺍﻷﻧﻈﻤﺔ ﺍﻟﺴﻴﺎﺳﻴﺔ ﻟﺒﻌﺾ ﺍﻟﻔﻘﻬﺎﺀ ﺑﻔﺘﺢ‬
‫ﺑﺎﺏ ﺍﻻﺟﺘﻬﺎﺩ‪ ،‬ﻟﺘﻤﺮﺭ ﻧﻈﻤﻬﺎ ﻣﻦ ﺧﻼﻟﻪ ﻭﻗﻮﺍﻧﻴﻨﻬﺎ ﲢﺖ ﻏﻄﺎﺀ ﺍﻟﺪﻳﻦ‪ ،‬ﻓﺄﺩﻯ ﺫﻟﻚ ﺇﱃ‬
‫ﺍﳉﻨﺎﻳﺔ ﻋﻠﻰ ﺍﻟﺪﻳﻦ ﻭﰲ ﺫﻟﻚ ﺧﻄﻮﺭﺓ ﻛﺒﲑﺓ ‪ ،‬ﺇﺫ ﺗﺼﺪﻯ ﳍﺬﻩ ﺍﻟﻈﺎﻫﺮﺓ ﻋﻠﻤﺎﺀ ﻛﺜﲑﻭﻥ‬
‫ﰲ ﳐﺘﻠﻒ ﺃﳓﺎﺀ ﺍﻟﺪﻭﻝ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻓﺒﻴﻨﻮﺍ ﺃﻥ ﺍﻻﺟﺘﻬﺎﺩ ﻻ ﻳﻌﲏ ﺍﻟﻘﻮﻝ ﲟﺠﺮﺩ ﺍﻟـﺮﺃﻱ ‪،‬‬
‫ﺑﻞ ﻫﻮ ﺭﺃﻱ ﻳﻨﺒﲏ ﻋﻠﻰ ﺃﺳﺲ ﺷﺮﻋﻴﺔ ﻣﻨﻀﺒﻄﺔ ﺇﻥ ﱂ ﻳﺮﻋﻬﺎ ﻛﺎﻥ ﺍﻟﺮﺃﻱ ﺧﺮﻭﺟـﺎ ﻋـﻦ‬
‫ﺍﻟﺪﻳﻦ‪ ،‬ﻭ ﻣﺮﻭﻗﺎ ﻣﻨﻪ‪.‬‬
‫ﻭﺇﻥ ﻫﺬﻩ ﺍﻷﺳﺲ ﺗﻠﺘﻤﺲ ﰲ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺎﺭﻉ‪ ،‬ﺍﻟﱵ ﳝﻜﻦ ﺃﻥ ﻳﻬﺘﺪﻱ ﺇﻟﻴﻬـﺎ ﻣـﻦ‬
‫ﺧﻼﻝ ﺍﺳﺘﻘﺮﺍﺀ ﺍﻟﻨﺼﻮﺹ )ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ( ﻭﺗﺼﺮﻓﺎﺕ ﺍﻟﺮﺳﻮﻝ ﺻـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ‬
‫ﻭﺳﻠﻢ‪ ،‬ﻭﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﻌﻠﻤﺎﺀ‪ .‬ﻋﻠﻰ ﺃﻥ ﺗﻜﻮﻥ ﺗﺼﺮﻓﺎﺕ ﺍﻟﻄـﺮﻓﲔ ﺍﻷﺧﲑﻳـﻦ‪ ،‬ﳑـﺎ ﻻ‬
‫ﻳﺘﻌﺎﺭﺽ ﻣﻊ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﺑﻴﻨﻪ ﻛﺘﺎﺏ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻟﻺﻣـﺎﻡ‬
‫ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ‪.‬‬
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‫ﺍﻟﺒـﺎﺏ ﺍﻷﻭﻝ" ﲤﻬـﻴﺪﻱ" ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋـﺎﺷﻮﺭ ﻭﻛﺘﺎﺑﻪ "ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ"‬
‫‪ (5‬ﺍﻟﺘﺸﺒﻊ ﺍﻟﻔﻜﺮﻱ ﻭﺍﳋﱪﺓ ﺍﻟﻌﻠﻤﻴﺔ ‪:‬‬
‫ﻟﻌﻞ ﻣﻦ ﺍﻷﺳﺒﺎﺏ ﺍﳉﻮﻫﺮﻳﺔ ﺍﻟﱵ ﺟﻌﻠﺖ ﻛﺘﺎﺏ " ﻣﻘﺎﺻﺪ ﺍﻟـﺸﺮﻳﻌﺔ ﺍﻹﺳـﻼﻣﻴﺔ "‬
‫ﻟﻺﻣﺎﻡ‪ :‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻳﺆﺛﺮ ﺑﻘﻮﺓ ﰲ ﺍﻟﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ ﺍﳌﻌﺎﺻﺮ‪ ،‬ﺇﳕﺎ ﻳﻜﻤﻦ ﰲ ﻛﻮﻥ ﺍﻟﻌﻼﻣﺔ‬
‫ﺍﻹﻣﺎﻡ ﺫﺍﺗﻪ‪ ،‬ﻗﺪ ﺗﺸﺒﻊ ﺑﺎﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻭ ﺃﻧﻪ ﻋﺎﻳﺶ ﻓﺘﺮﺓ ﺍﻹﺻﻼﺡ ﺍﻟﺪﻳﲏ ﰲ ﺍﻟﻌـﺎﱂ‬
‫ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﺍﺗﺼﻞ ﺑﺎﻟﺸﻴﺦ‪ :‬ﳏﻤﺪ ﻋﺒﺪﻩ‪ ،‬ﻛﻤﺎ ﻋﺎﻳﺶ ﰲ ﺗﻮﻧﺲ ﺍﻟﺼﺮﺍﻉ ﺑـﲔ ﺩﻋـﺎﺓ‬
‫ﺍﻟﺘﻐﺮﻳﺐ ﻭﺍﻟﻌﺼﺮﻧﺔ‪ ،‬ﻭﺃﻧﺼﺎﺭ ﺍﻟﺘﺸﺒﺚ ﺑﺎﻷﺻﺎﻟﺔ‪.‬‬
‫ﻛﻤﺎ ﻣﺎﺭﺱ ﺍﻟﻘﻀﺎﺀ ‪،‬ﻭ ﺍﻹﻓﺘﺎﺀ‪ ،‬ﳌﺪﺓ ﻃﻮﻳﻠﺔ ﳑﺎ ﺟﻌﻠﻪ ﺑﺎﻟﻀﺮﻭﺭﺓ ﻳﻌـﺎﻳﺶ‪ ،‬ﻭﻳﻌـﻴﺶ‬
‫ﻭﺍﻗﻊ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺍﻟﱵ ﻛﺎﻧﺖ ﳏﺎﺻﺮﺓ ﻣﻦ ﻃﺮﻓﲔ؛ﺃﻫﻞ ﺍﳉﻤﻮﺩ ﺍﻟﻔﻜﺮﻱ ﻣـﻦ‬
‫ﺟﻬﺔ‪ ،‬ﻭﺃﻫﻞ ﺍﻟﺘﺤﺮﺭ ﺍﻟﻔﻜﺮﻱ ﺍﳌﺘﻄﺮﻑ ﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ‪ .‬ﻛﻤﺎ ﺃﻥ ﳑﺎﺭﺳـﺘﻪ ﻟﻠﻘـﻀﺎﺀ‬
‫ﻭﺍﻹﻓﺘﺎﺀ ﺃﻭﻗﻔﺘﻪ ﻋﻠﻰ ﻋﺪﻡ ﻗﺎﺑﻠﻴﺔ ﺍﻟﻜﺜﲑ ﻣﻦ ﺁﺭﺍﺀ ﺍﻟﻔﻘﻬﺎﺀ ﺍﻟﺴﺎﺑﻘﲔ‪ ،‬ﺍﻟﱵ ﻛﺎﻥ ﳍﺎ ﺃﺛﺮ ﰲ‬
‫ﺗﻨﻈﻴﻢ ﺍﳊﻴﺎﺓ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻓﺘﻮﻟﺪﺕ ﻟﺪﻳﻪ ﺍﳊﺎﺟﺔ ﻟﻠﺒﺤﺚ ﻋﻦ ﺑﺪﺍﺋﻞ ﺗﻜﻔـﻞ ﻟﻠـﺸﺮﻳﻌﺔ‬
‫ﺍﻻﻧﺴﺠﺎﻡ ﻣﻊ ﺍﻟﺘﻄﻮﺭ ﺍﳊﺎﺩﺙ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﻋﱪ ﻋﻨـﻪ ﰲ ﻛﺘﺎﺑـﻪ " ﻣﻘﺎﺻـﺪ ﺍﻟـﺸﺮﻳﻌﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ" ﺗﻠﻜﻢ ﻫﻲ ﳎﻤﻞ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﺟﻌﻠﺖ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻳﻠﻘـﻰ ﻣﺜـﻞ ﻫـﺬﺍ‬
‫ﺍﻟﺘﺮﺣﺎﺏ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ ‪ :‬ﺃﻫﻢ ﺍﻵﺛﺎﺭ ﺍﻟﱵ ﺃﺣﺪﺛﻬﺎ ﻛﺘﺎﺏ "ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ "ﻟﻺﻣﺎﻡ‪:‬‬
‫ﺍﺑﻦ ﻋﺎﺷﻮﺭ‬
‫ﻟﻌﻞ ﻣﻦ ﺃﻫﻢ ﺍﻵﺛﺎﺭ ﺍﻟﱵ ﺃﺣﺪﺛﻬﺎ ﻛﺘﺎﺏ " ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ " ﻟﻺﻣـﺎﻡ‪ :‬ﺍﺑـﻦ‬
‫ﻋﺎﺷﻮﺭ‪ ،‬ﻭﻛﺎﻥ ﳍﺎ ﻋﻈﻴﻢ ﺍﻟﻨﻔﻊ‪ ،‬ﻭﺑﺎﻟﻎ ﺍﻟﻔﺎﺋﺪﺓ‪ ،‬ﰲ ﻓﻜﺮﻧﺎ ﺍﻹﺳﻼﻣﻲ ﺍﳌﻌﺎﺻﺮ‪ ،‬ﻣﺎ ﻳﻠﻲ ‪:‬‬
‫‪ (1‬ﺍﻟﺘﺄﺻﻴﻞ ﻟﻠﻔﻜﺮ ﺍﻟﻨﻘﺪﻱ ﰲ ﳎﺎﻝ ﺍﻟﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ ‪:‬‬
‫ﺇﻥ ﺍﻹﻣﺎﻡ‪ :‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﲝﻜﻢ ﺗﺒﺤﺮﻩ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻭﺍﻧﺸﻐﺎﻟﻪ ﺑﺎﻟﺘـﺪﺭﻳﺲ ﰲ‬
‫ﺟﺎﻣﻊ ﺍﻟﺰﻳﺘﻮﻧﺔ ﺍﻷﻋﻈﻢ ﺑﺘﻮﻧﺲ‪ ،‬ﻭﳑﺎﺭﺳﺘﻪ ﺍﻟﻘﻀﺎﺀ ﻭﺍﻹﻓﺘﺎﺀ‪ ،‬ﻭﺟﺪ ﻧﻔﺴﻪ ﻳﺼﻄﺪﻡ ﺑﺂﺭﺍﺀ‬
‫ﻭﻣﻮﺍﻗﻒ‪ ،‬ﻭﻳﻮﺍﺟﻪ ﻇﻮﺍﻫ ‪‬ﺮ ﻭﺃﺣﺪﺍﹰﺛﺎ ﻛﺜﲑ ﹰﺓ‪ ،‬ﲤﺨﺾ ﻋﻨﻬﺎ ﺻﺮﺍﻉ ﻓﻜﺮﻱ ﻋﻨﻴـﻒ ﺑـﲔ‬
‫ﺍﳌﺎﺿﻲ ﻭﺍﳊﺎﺿﺮ‪.‬‬
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‫ﺍﻟﺒـﺎﺏ ﺍﻷﻭﻝ" ﲤﻬـﻴﺪﻱ" ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋـﺎﺷﻮﺭ ﻭﻛﺘﺎﺑﻪ "ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ"‬
‫ﻓﺎﻧﻜﺐ ﻋﻠﻰ ﺍﻟﺪﺭﺱ ﻭﺍﻟﺒﺤﺚ‪ ،‬ﳑﺎ ﻛﺸﻒ ﺃﻥ ﺗﺮﺍﺛﻨﺎ ﺍﻟﻔﻜﺮﻱ ﺍﻟﺬﻱ ﺃﺿﻔﻴﻨﺎ ﻋﻠﻴـﻪ‬
‫ﺼﻲ ﺃﺳـﺒﺎﺑﻪ‬
‫ﻃﺎﺑﻊ ﺍﻟﻘﺪﺍﺳﺔ ﺍﳌﺒﺎﻟﻎ ﻓﻴﻬﺎ ﻻ ﳜﻠﻮ ﻣﻦ ﻧﻘﺺ ﻭﺧﻠﻞ‪ ،‬ﻓﺤﻔﺰﻩ ﺫﻟﻚ ﻋﻦ ﺗﻘ ‪‬‬
‫ﻭﺗﺘﺒﻊ ﺁﺛﺎﺭﻩ ﻭﻧﺘﺎﺋﺠﻪ‪ ،‬ﻓﺎﻫﺘﺪﻯ ﺇﱃ ﺃﻥ ﻣﺮﺩ ﺫﻟﻚ ﻫﻮ ﺧﻠﻞ ﰲ ﺑﻨﺎﺀ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘـﻪ‬
‫ﺫﺍﺗﻪ "‪ ...‬ﻷﻥ ﻗﻮﺍﻋﺪ ﺍﻷﺻﻮﻝ ﺍﻧﺘﺰﻋﻮﻫﺎ ﻣﻦ ﺻﻔﺎﺕ ﺗﻠﻚ ﺍﻟﻔﺮﻭﻉ ‪ ،‬ﺇﺫ ﻛـﺎﻥ ﻋﻠـﻢ‬
‫ﺍﻷﺻﻮﻝ ﱂ ‪‬ﻳ ‪‬ﺪﻭﻥ ﺇﻻ ﺑﻌﺪ ﺗﺪﻭﻳﻦ ﺍﻟﻔﻘﻪ ﺑﺰﻫﺎﺀ ﻗﺮﻧﲔ؛ ﻋﻠﻰ ﺃﻥ ﲨﻌﺎ ﻣﻦ ﺍﳌﺘﻔﻘﻬﲔ ﻛـﺎﻥ‬
‫ﻫﺰﻳﻼ ﰲ ﺍﻷﺻﻮﻝ ﻳﺴﲑ ﻓﻴﻬﺎ ﻭﻫﻮ ﺭﺍﺟﻞ‪ ،‬ﻭﻗﻞ ﻣﻦ ﺭﻛﺐ ﻣﱳ ﺍﻟﻔﻘﻪ ﻓﺪﻋﻴﺖ ﻧـﺰﺍﻝ‪،‬‬
‫ﻓﻜﺎﻥ ﺃﻭﻝ ﻧﺎﺯﻝ‪ ،‬ﻟﺬﻟﻚ ﱂ ﻳﻜﻦ ﻋﻠﻢ ﺍﻷﺻﻮﻝ ﻣﻨﺘﻬﻰ ﻳﻨﺘﻬﻲ ﺇﱃ ﺣﻜﻤﻪ ﺍﳌﺨﺘﻠﻔـﻮﻥ ﰲ‬
‫ﺍﻟﻔﻘﻪ‪ ،‬ﻭﻋﺴﺮ ﺃﻭ ﺗﻌﺬﺭ ﺍﻟﺮﺟﻮﻉ ‪‬ﻢ ﺇﱃ ﻭﺣﺪﺓ ﺭﺃﻱ ﺃﻭ ﺗﻘﺮﻳﺐ ﺣـﺎﻝ‪".‬‬
‫)‪(1‬‬
‫ﻭﻫﻮ ﻳﻮﺿﺢ ﺳﺒﺐ ﻫﺬﺍ ﺍﳋﻠﻞ ﰲ ﻋﻠﻢ ﺍﻷﺻﻮﻝ ﻛﻮﻧﻪ ﺩﻭ‪‬ﻥ ﺑﺰﻫﺎﺀ ﻗﺮﻧﲔ ﺑﻌﺪ ﺗﺪﻭﻳﻦ‬
‫ﺍﻟﻔﻘﻪ ﻓﻤﺮﺩ ﺍﳋﻠﻞ ﻋﻨﺪﻩ ﰲ ﺃﻣﺮﻳﻦ ﺍﺛﻨﲔ‪ ،‬ﳘﺎ ‪:‬‬
‫ ﺗﺄﺧﺮ ﺗﺪﻭﻳﻦ ﻋﻠﻢ ﺍﻷﺻﻮﻝ ﻋﻠﻰ ﻋﻠﻢ ﺍﻟﻔﻘﻪ‪ ،‬ﳑﺎ ﺟﻌﻞ ﻋﻠﻢ ﺍﻷﺻـﻮﻝ ﻳﻨـﺒﲏ ﻋﻠـﻰ‬‫ﺍﳉﺰﺋﻴﺎﺕ ﺑﺪﻻ ﻣﻦ ﻗﻴﺎﻣﻪ ﻋﻠﻰ ﺍﻟﻜﻠﻴﺎﺕ‪.‬‬
‫ ﺿﻌﻒ ﺑﻌﺾ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﻋﻠﻢ ﺍﻷﺻﻮﻝ ﺫﺍﺗﻪ‪.‬‬‫ﻭﻳﻜﺸﻒ ﰲ ﻧﻔﺲ ﺍﻟﺼﻔﺤﺔ ﻣﻦ ﻛﺘﺎﺑﻪ ﻓﻴﻤﺎ ﻣﻌﻨﺎﻩ ﻋﻦ ﺳﺒﺐ ﺛﺎﻟﺚ ﻻ ﳜﻠﻮ ﻣﻦ ﺃﳘﻴﺔ‬
‫ﻭﻫﻮ ﻛﻮﻥ‪ :‬ﻗﻮﺍﻋﺪ ﻋﻠﻢ ﺍﻷﺻﻮﻝ ﺍﳌﻨﺘﺰﻋﺔ ﻣﻦ ﺗﻠﻚ ﺍﻟﻔﺮﻭﻉ ﺗﺆﻭﻝ ﺇﱃ ﳏﺎﻣـﻞ ﺃﻟﻔـﺎﻅ‬
‫ﺍﻟﺸﺎﺭﻉ ﻭﻣﻌﺎﻧﻴﻬﺎ‪ ،‬ﺑﻴﻨﻤﺎ ﳝﻜﻦ ﺃﻥ " ﳚﺪ ﺍﳌﻄﻠﻊ ﻋﻠﻰ ﻛﺘﺐ ﺍﻟﻔﻘﻪ ﺍﻟﻌﺎﻟﻴﺔ ﻣﻦ ﺫﻛﺮ ﻣﻘﺎﺻﺪ‬
‫ﺍﻟﺸﺮﻳﻌﺔ ﻛﺜﲑﺍ ﻣﻦ ﻣﻬﻤﺎﺕ ﺍﻟﻘﻮﺍﻋﺪ"‬
‫)‪(2‬‬
‫‪ ...‬ﺍﻟﱵ ﺃﻏﻔﻠﻬﺎ ﻋﻠﻢ ﺍﻷﺻﻮﻝ‬
‫ﻭﻫﻜﺬﺍ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺮﺃﻱ ﺍﻟﺬﻱ ﺧﺮﺝ ﺑﻪ ﺍﻹﻣﺎﻡ‪ :‬ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﰲ ﻣﻘﺪﻣﺔ‬
‫ﻛﺘﺎﺑﻪ "ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ"‪ ،‬ﺩﻋﻮﺓ ﺻﺮﳛﺔ ﻭ ﻗﻮﻳﺔ ﻭ ﻧﺎﻓﺬﺓ‪ ،‬ﺇﱃ ﺃﻫﻞ ﺍﻻﺧﺘﺼﺎﺹ‬
‫ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺇﱃ ﺍﻟﺘﺤﺮﺭ ﻣﻦ ﺍﻟﺘﻘﺪﻳﺲ ﺍﳌﺒﺎﻟﻎ ﻓﻴﻪ ‪ ،‬ﰲ ﻫﺬﺍ ﺍ‪‬ـﺎﻝ‪ ،‬ﻭﺗـﺒﲏ‬
‫ﺍﻟﻨﻈﺮﺓ ﺍﻟﻨﻘﺪﻳﺔ " ﻭﻣﻦ ﺧﻼﻝ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺗﺘﻀﺢ ﻗﻀﻴﺔ ﺃﺧﺮﻯ ﰲ ﻣﻨﻬﺎﺝ ﻓﻬﻢ ﻧـﺼﻮﺹ‬
‫ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭﻫﻲ ﺃﳘﻴﺔ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﺍﻟﻜﻠﻴﺎﺕ ﺍﻟﺘﺸﺮﻳﻌﻴﺔ ﻭﲢﻜﻴﻤﻬﺎ ﰲ ﻓﻬﻢ ﺍﻟﻨـﺼﻮﺹ‬
‫)‪ –(1‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ‪ ،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺹ ‪.06-05‬‬
‫)‪ –(2‬ﻧﻔﺲ ﺍﳌﺼﺪﺭ ﺹ ‪.06‬‬
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‫ﺍﻟﺒـﺎﺏ ﺍﻷﻭﻝ" ﲤﻬـﻴﺪﻱ" ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋـﺎﺷﻮﺭ ﻭﻛﺘﺎﺑﻪ "ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ"‬
‫ﺍﳉﺰﺋﻴﺔ ﻭﺗﻮﺟﻴﻬﻬﺎ‪ .‬ﻭﻫﻮ ﻧﻮﻉ ﻣﻦ ﺭﺩ ﺍﳌﺘـﺸﺎ‪‬ﺎﺕ ﺇﱃ ﺍﶈﻜﻤـﺎﺕ ‪ ،‬ﻭﺍﳉﺰﺋﻴـﺎﺕ ﺇﱃ‬
‫ﺍﻟﻜﻠﻴﺎﺕ‪ ،‬ﻓﻜﻠﻴﺎﺕ ﺍﻟﺸﺮﻳﻌﺔ ﻭﻣﻘﺎﺻﺪﻫﺎ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﻫﻲ ﺃﺻﻮﻝ ﻗﻄﻌﻴﺔ ﻟﻜﻞ ﺍﺟﺘﻬﺎﺩ ﻭﻟﻜـﻞ‬
‫ﺗﻔﻜﲑ ﺇﺳﻼﻣﻲ‪ ،‬ﻓﻼ ﺑﺪ ﻣﻦ ﺇﻋﺎﺩﺓ ﺍﻻﻋﺘﺒﺎﺭ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﻻﺑﺪ ﻣﻦ ﻭﺿﻌﻬﺎ ﰲ ﺍﳌﻘـﺎﻡ ﺍﻷﻭﻝ‪ ،‬ﰒ‬
‫ﻳﺮﺗﺐ ﻣﺎﻋﺪﺍﻫﺎ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻫﺬﻩ ﺧﻄﻮﺓ ﺿﺮﻭﺭﻳﺔ ﻹﻋﺎﺩﺓ ﺗﺸﻜﻴﻞ ﺍﻟﻌﻘﻞ ﺍﳌـﺴﻠﻢ ﻭﻹﻋـﺎﺩﺓ‬
‫ﺗﺮﺗﻴﺐ ﻣﻮﺍﺯﻳﻨﻪ ﻭﺃﻭﻟﻮﻳﺎﺗﻪ‪ .‬ﺫﻟﻚ ﺃﻥ ﻣﻦ ﺃﻫﻢ ﻣﻈﺎﻫﺮ ﺃﺯﻣﺔ ﺍﻟﻌﻘﻞ ﺍﳌﺴﻠﻢ‪:‬ﺍﺧﺘﻼﻝ ﺍﳌﻮﺍﺯﻳﻦ‬
‫ﻭﺍﻷﻭﻟﻮﻳﺎﺕ ﺍﻟﱵ ﻭﺿﻌﻬﺎ ﺍﻹﺳــﻼﻡ ﰲ ﻧﺼﺎ‪‬ﺎ‪ .‬ﻓﻮﻗﻊ ﻓﻴﻬﺎ ‪-‬ﻋﻠﻰ ﻣﺮ ﺍﻟﻌﺼﻮﺭ‪ -‬ﺗﻘﺪﱘ‬
‫ﻭﺗﺄﺧﲑ‪ ،‬ﻭﺗﻀﺨﻴﻢ ﻭﺗﻘﺰﱘ‪ ،‬ﻋﻠﻰ ﺧﻼﻑ ﻭﺿﻌﻬﺎ ﺍﳊﻖ ‪...‬‬
‫ﻓﻬﺬﻩ ﻗﻀﻴﺔ ﻛﺒﲑﺓ ﺃﻣﺎﻡ ﻋﻠﻤﺎﺀ ﺍﻹﺳﻼﻡ ﻭ ﻣﻔﻜﺮﻳﻪ ﻭﺩﻋــﺎﺗﻪ‪ ،‬ﻗﻀﻴﺔ ﺇﻋﺎﺩﺓ ﺗﺮﺗﻴﺐ‬
‫ﺍﻷﻭﻟﻮﻳﺎﺕ‪ ،‬ﻭﺇﻋﺎﺩﺓ ﺑﻨﺎﺀ ﻣﻨﻈﻮﻣﺔ ﺍﳌﻮﺍﺯﻳﻦ ﻭﺍﻟﻘﻴﻢ ﻭﻭﺿﻊ ﻛﻞ ﰲ ﻧﺼﺎﺑﻪ "‬
‫)‪(1‬‬
‫ﺇ ﹰﺫﺍ ‪ .‬ﻓﺈﻥ ﻛﺘﺎﺏ "ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ" ﻟﻺﻣﺎﻡ‪ :‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻳﻜﻮﻥ ﻗﺪ ﻓﺮﺽ‬
‫ﻋﻠﻰ ﺍﻟﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ ﻣﺮﺍﺟﻌﺔ ﻧﻔﺴﻪ ﻭﺍﻟﻘﻴﺎﻡ ﺑﻨﻘﺪ ﺫﺍﰐ ﳌﻀﻤﻮﻧﻪ‪ ،‬ﺣﱴ ﻳﺘﺴﲎ ﻟﻪ ﺇﺭﺟﺎﻉ‬
‫ﺍﳊﻴﻮﻳﺔ ﻟﻠﻌﻘﻞ ﺍﳌﺴﻠﻢ‪ ،‬ﻛﻲ ﻳﺴﺘﻄﻴﻊ ﻣﺴﺎﻳﺮﺓ ﺍﻟﺘﻄﻮﺭ ﻭﺍﳌﺴﺎﳘﺔ ﻓﻴﻪ‪.‬‬
‫ﺇﻥ ﻛﺘﺎﺏ " ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ " ﻗﺪ ﺃﺣﺪﺙ ﻫﺬﺍ ﺍﻻﻧﻘﻼﺏ ﰲ ﻧﻈﺮﺓ ﺍﻟﻔﻜﺮ‬
‫ﺍﻹﺳﻼﻣﻲ ﺍﳌﻌﺎﺻﺮ ‪ ،‬ﺇﺫ ﻣﻦ ﺍﳌﻌﺮﻭﻑ ﺃﻥ ﺍﻟﺒﺤﺚ ﰲ ﺍﻟﻔﻜﺮ ﺍﳌﻘﺎﺻﺪﻱ ﻗﺪ ﺗﻮﻗـﻒ ﻣـﻊ‬
‫ﻛﺘﺎﺏ "ﺍﳌﻮﺍﻓﻘﺎﺕ" ﻷﰊ ﺇﺳﺤﺎﻕ ﺍﻟﺸﺎﻃﱯ‪ ،‬ﻭﱂ ﻳﺒﻌﺚ ﺍﻻﻫﺘﻤﺎﻡ ﺑﻪ ﻣﻦ ﺟﺪﻳـﺪ‪ ،‬ﺇﻻ ﻣـﻊ‬
‫ﻇﻬﻮﺭ ﻛﺘﺎﺏ‪" :‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ" ﻟﻺﻣﺎﻡ‪ :‬ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ‪.‬‬
‫ﺇ ﹰﺫﺍ ﻓﻬﺬﻩ ﻧﻈﺮﺓ ﺟﺪﻳﺪﺓ‪ .‬ﻭﻫﺬﺍ ﻓﻜﺮ ﻣﺘﺠﺪﺩ‪ ،‬ﺳـﺎﺩ ﺍﻟـﺴﺎﺣﺔ ﺍﻟﺒﺤﺜﻴـﺔ ﰲ ﺍﻟﻌـﺎﱂ‬
‫ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﻳﺮﺟﻊ ﺍﻟﻔﻀﻞ ﻓﻴﻪ‪ ،‬ﺇﱃ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻧﻔﺴﻪ‪ .‬ﻭ ﺫﻟﻚ ﻓﻀﻞ ﺍﷲ ﻳﻮﺗﻴـﻪ ﻣـﻦ‬
‫ﻳﺸﺎﺀ ﻭ ﺍﷲ ﺫﻭ ﺍﻟﻔﻀﻞ ﺍﻟﻌﻈﻴﻢ‪.‬‬
‫‪ (2‬ﺣﻞ ﻣﺸﻜﻠﺔ ﺍﻟﺘﻌﺼﺐ ﺍﳌﺬﻫﱯ ﻭﺫﻟﻚ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﺒﺤﺚ ﰲ ﺃﺳﺒﺎ‪‬ﺎ ﺍﳌﻮﺿﻮﻋﻴﺔ ‪:‬‬
‫ﻻ ﺷﻚ ﺃﻥ ﺍﻟﺘﻌﺼﺐ ﺍﳌﺬﻫﱯ ﻛﺎﻥ ﻟﻪ ﺃﺳﻮﺃ ﺍﻷﺛﺮ ﻋﻠﻰ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪ ،‬ﻭﺫﻟﻚ‬
‫ﻣﻦ ﻋﺪﺓ ﺃﻭﺟﻪ ﻣﻨﻬـﺎ ‪:‬‬
‫‪ -‬ﻋﺮﻗﻠﺔ ﻗﻴﺎﻡ ﻭﺣﺪﺓ ﺳﻴﺎﺳﺔ ﻇﻠﺖ ﺣﻠﻤﺎ ﻳﺮﺍﻭﺩ ﺍﳉﻤﻴﻊ‪.‬‬
‫)‪ –(1‬ﺍﻟﻌﻠﻮﺍﱐ ﻃﻪ ﺟﺎﺑﺮ ‪ ،‬ﰲ ﺗﻘﺪﳝﻪ ﻟﻜﺘﺎﺏ ﻧﻈﺮﻳﺔ ﺍﳌﻘﺎﺻﺪ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻃﱯ‪ ،‬ﺃﲪﺪ ﺍﻟﺮﻳﺴﻮﱐ‪.‬‬
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‫ﺍﻟﺒـﺎﺏ ﺍﻷﻭﻝ" ﲤﻬـﻴﺪﻱ" ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋـﺎﺷﻮﺭ ﻭﻛﺘﺎﺑﻪ "ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ"‬
‫ ﺍﻟﺘﻤﻜﲔ ﻟﺼﺮﺍﻉ ﺍﺟﺘﻤﺎﻋﻲ ﺣﺎﺩ ﺩﺍﺧﻞ ﺍﻟﺒﻠﺪ ﺍﻟﻮﺍﺣﺪ‪ ،‬ﺃﺿﺮ ﺑﺎﻻﺳﺘﻘﺮﺍﺭ ﺍﻟـﺴﻴﺎﺳﻲ‬‫ﻭﺍﻧﻌﻜﺲ ﺳﻠﺒﺎ ﻋﻠﻰ ﺍﻟﺘﻨﻤﻴﺔ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ – ﻣﺜﻞ ﻣﺎ ﻧﻌﺎﻧﻴﻪ ﳓﻦ ﺍﻵﻥ ﰲ‬
‫ﺍﻟﻌﺎﱂ ﺍﻟﻌﺮﰊ ﺍﻹﺳﻼﻣﻲ ‪ -‬ﻭﻛﺎﻥ ﺫﻟﻚ ﺳﺒﺒﺎ ﰲ ﻏﻠﻖ ﺑﺎﺏ ﺍﻻﺟﺘﻬﺎﺩ‪ ،‬ﻭ ﰲ ﲡﻤﻴـﺪ‬
‫ﺍﻟﻔﻜﺮ ﺍﻟﺪﻳﲏ ﻭﺣﺎﻝ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﺘﻄﻮﺭ‪.‬‬
‫ ﺟﺮﺩ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻦ ﻣﺮﻭﻧﺘﻬﺎ‪ ،‬ﻭﺣﺪﻫﺎ ﻣﻦ ﺣﻴﻮﻳﺘﻬﺎ‪ ،‬ﻭﺣﺎﻝ ﺑﻴﻨـﻬﺎ ﻭﺑـﲔ‬‫ﺍﻟﺘﺠﺪﻳﺪ ﻧﻔﺴﻪ‪ ،‬ﲟﺎ ﻻ ﳚﻌﻠﻬﺎ ﻗـﺎﺩﺭﺓ ﻋﻠﻰ ﻣﺴﺎﻳﺮﺓ ﺍﻟﻨﻬﻀﺔ ﺍﳌﻌﺎﺻﺮﺓ‪.‬‬
‫ﺇﻥ ﺣﻞ ﻣﺸﻜﻠﺔ ﺍﻟﺘﻌﺼﺐ ﺍﳌﺬﻫﱯ ﻗﻀﻴﺔ ﺑﺎﻟﻐﺔ ﺍﻷﳘﻴﺔ ﻭﺟﺪ ﺣﻴﻮﻳﺔ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﺗﻨﺒﻪ ﺇﻟﻴـﻪ‬
‫ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﺍﻟﺬﻱ ﻛﺎﻥ ﻟﻪ ﺍﻟﻔﻀﻞ ﰲ ﺍﻟﺘﻨﺒﻴﻪ‪ ،‬ﺇﱃ ﺃﻥ ﻫﺬﻩ ﺍﻟﻘﻀﻴﺔ ﻻ ﺗﺮﺟﻊ‬
‫ﺇﱃ ﺃﺳﺒﺎﺏ ﺫﺍﺗﻴﺔ ﳏﻀﺔ‪ ،‬ﺑﻞ ﳍﺎ ﺃﻳﻀﺎ ﺃﺳﺒﺎﺏ ﻣﻮﺿﻮﻋﻴﺔ‪ ، ،‬ﻭ ﻣﻦ ﺫﻟﻚ ﻛﻮﻥ ﻋﻠﻤﺎﺀ ﺍﻟـﺸﺮﻳﻌﺔ‬
‫ﻭﺃﻫﻞ ﺍﻟﻔﻘﻪ‪ ،‬ﻳﻔﺘﻘﺮﻭﻥ ﺇﱃ ﺃﺩﺍﺓ ﻣﻌﻴﺎﺭﻳﺔ ﻳﺮﺟﻌﻮﻥ ﺇﻟﻴﻬﺎ ﻋﻨﺪ ﺍﻻﺧﺘﻼﻑ‪ ،‬ﻟﺘﻔﺼﻞ ﺑﻴﻨـﻬﻢ ﻓﻴﻤـﺎ‬
‫ﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻪ‪ ،‬ﻣﺜﻠﻤﺎ ﻫﻮ ﺍﻟﺸﺄﻥ ﻋﻨﺪ ﺃﺻﺤﺎﺏ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻌﻘﻠﻴﺔ‪ ،‬ﻓﻬﺎ ﻫﻮ ﻳﻮﺿﺢ ﺫﻟﻚ ﺑﻘﻮﻟـﻪ ﰲ‬
‫ﻣﻘﺪﻣﺔ ﻛﺘﺎﺑﻪ ‪ -‬ﻣﻮﺿﻮﻉ ﺍﻷﻃﺮﻭﺣﺔ‪ " -‬ﺩﻋﺎﱐ ﺇﱃ ﺻﺮﻑ ﺍﳍﻤﺔ ﺇﻟﻴﻪ ﻣﺎ ﺭﺃﻳﺖ ﻣـﻦ ﻋـﺴﺮ‬
‫ﺍﻻﺣﺘﺠﺎﺝ ﺑﲔ ﺍﳌﺨﺘﻠﻔﲔ ﰲ ﻣﺴﺎﺋﻞ ﺍﻟﺸﺮﻳﻌﺔ " )‪ (1‬ﻭﻫﺬﺍ ﻣﺎ ﺃﻛﺪﻩ ﺍﻷﺳﺘﺎﺫ‪ :‬ﻋﺒﺪ ﺍ‪‬ﻴﺪ ﺍﻟﻨﺠـﺎﺭ‬
‫ﰲ ﺗﻠﻚ ﺍﳌﻘﺎﺭﻧﺔ ﺍﻟﱵ ﻋﻘﺪﻫﺎ ﺑﲔ ﺍﻹﻣﺎﻣﲔ ‪ :‬ﺍﻟﺸﺎﻃﱯ ‪،‬ﻭﺍﺑﻦ ﻋﺎﺷﻮﺭ ‪.‬ﰲ ﻣﻘﺎﻟﻪ ﺍﻟﺬﻱ ﻧﺸﺮﺗﻪ ﳎﻠﺔ‬
‫ﺍﻟﻌﻠﻮﻡ ﺍﻹﺳﻼﻣﻴﺔ ﳉﺎﻣﻌﺔ ﺍﻷﻣﲑ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺑﻘﺴﻨﻄﻴﻨﺔ‪ ،‬ﺍﳉﺰﺍﺋﺮ‪ ،‬ﲢﺖ ﻋﻨـﻮﺍﻥ ‪ " :‬ﻣـﺴﺎﻟﻚ‬
‫ﺍﻟﻜﺸﻒ ﻋﻦ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺑﲔ ﺍﻟﺸﺎﻃﱯ ﻭﺍﺑﻦ ﻋﺎﺷﻮﺭ "‪ ،‬ﺇﺫ ﻳﻘﻮﻝ ‪ " :‬ﺃﻣﺎ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻓﺈﻥ‬
‫ﻣﻨﻄﻠﻘﻪ ﻛﺎﻥ ﻏﲑ ﻫﺬﺍ ﺍﳌﻨﻄﻠﻖ ﻭﻫﻮ ﻣﺎ ﻋﱪ ﻋﻨﻪ ﺻﺮﺍﺣﺔ ﰲ ﻓﺎﲢﺔ ﻛﺘﺎﺑﻪ ﻭﰲ ﻣﻮﺍﻃﻦ ﺃﺧﺮﻯ ﻣﻨﻪ‬
‫ﺣﻴﻨﻤﺎ ﺑﲔ ﺃﻥ ﺍﻟﻐﺮﺽ ﺍﻟﺬﻱ ﺭﲰﻪ ﳍﺬﺍ ﺍﻟﻌﻠﻢ ﻛﻤﺎ ﺻﺎﻏﻪ ﰲ ﻛﺘﺎﺑﻪ ﻫﻮ ﺃﻥ ﻳـﺼﻞ ﰲ ﻣﻘﺎﺻـﺪ‬
‫ﺍﻟﺸﺮﻳﻌﺔ ﺇﱃ ﺗﺄﺳﻴﺲ ﻣﺎ ﻫﻮ ﻛﻠﻲ ﻋﺎﻡ ﻳﻜﻮﻥ ﻛﻔﻴﻼ ﻋﻨﺪﻣﺎ ﻳﺘﺤﺎﻛﻢ ﺇﻟﻴﻪ ﺍﻟﻔﻘﻬﺎﺀ ﻭﺍﻷﺻـﻮﻟﻴﻮﻥ‬
‫ﺑﺄﻥ ﻳﻘﻄﻊ ﺟﺪﳍﻢ ﻭ ﳜﻔﻒ ﺧﻼﻓﻬﻢ ﺃﻭ ﻳﻘﻄﻌﻪ‪ ،‬ﻓﻔﻜﺮﺓ ﺍﳊﺪ ﻣﻦ ﺍﻟﺘـﺸﺘﺖ ﺍﻟﻔﻘﻬـﻲ ﻛﺎﻧـﺖ‬
‫ﻣﺴﻴﻄﺮﺓ ﻋﻠﻴﻪ‪ ،‬ﻭﻣﺎ ﻭﺿﻊ ﻛﺘﺎﺑﻪ ﺇﻻ ﳍﺬﺍ ﺍﻟﻐﺮﺽ‪"...‬‬
‫)‪.(2‬‬
‫ﺇ ﹰﺫﺍ ﻓﺎﻹﻣﺎﻡ‪ :‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻛﺎﻥ ﻣﻬﺘﻤﺎ ﲝﺴﻢ ﺍﻟﺘﺸﺘﺖ ﺍﻟﻔﻘﻬﻲ ﻭﻫـﻲ ‪ :‬ﻗـﻀﻴﺔ ﺍﻟﺘﻌـﺼﺐ‬
‫ﺍﳌﺬﻫﱯ‪ ،‬ﻭﻟﻜﻦ ﺭﺃﻳﻲ ﻗﺪ ﳜﺘﻠﻒ ﻣﻊ ﺭﺃﻱ ﺍﻷﺳﺘﺎﺫ ﻋﺒﺪ ﺍ‪‬ﻴﺪ ﺍﻟﻨﺠﺎﺭ ﻓﻴﻤﺎ ﺫﻫﺐ ﺇﻟﻴﻪ‪ ،‬ﻣﻦ ﺣﻴﺚ‬
‫)‪ –(1‬ﺍﻟﻌﻠﻮﺍﱐ ﻃﻪ ﺟﺎﺑﺮ ‪ ،‬ﰲ ﺗﻘﺪﳝﻪ ﻟﻜﺘﺎﺏ ﻧﻈﺮﻳﺔ ﺍﳌﻘﺎﺻﺪ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻃﱯ‪ ،‬ﺃﲪﺪ ﺍﻟﺮﻳﺴﻮﱐ‪.‬‬
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‫ﺍﻟﺒـﺎﺏ ﺍﻷﻭﻝ" ﲤﻬـﻴﺪﻱ" ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋـﺎﺷﻮﺭ ﻭﻛﺘﺎﺑﻪ "ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ"‬
‫ﻛﻮﻥ ﺍﻹﻣﺎﻡ‪ :‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﻗﺼﺮ ﻛﺘﺎﺑﻪ ﺫﻟﻚ ﻋﻠﻰ ﺣﺴﻢ ﻫﺬﻩ ﺍﻟﻘﻀﻴﺔ – ﺍﻟﺘﻌﺼﺐ ﺍﳌـﺬﻫﱯ –‬
‫ﻓﻘﻂ ‪ ،‬ﻭﻣﻊ ﻣﺎ ﻟﺘﻠﻚ ﺍﻟﻘﻀﻴﺔ ﻣﻦ ﺷﺮﻑ ﺍﳌﻘﺼﺪ‪ ،‬ﻓﺄﻧﺎ ﺃﺭﻯ ‪-‬ﻋﻠﻰ ﺣﺪ ﺗﻌﺒﲑ ﺍﻹﻣﺎﻡ‪ :‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ‬
‫– ‪:‬ﻓﺈﻥ ﻣﻘﺎﺻﺪ ﺃﺧﺮﻯ ﺗﻮﺧﺎﻫﺎ ﻣﻦ ﺗﺄﻟﻴﻔﻪ ﻟﻜﺘﺎﺑﻪ‪ ،‬ﻣﻨﻬﺎ ﻣﺎ ﺻﺮﺡ ﺑﻪ‪ ،‬ﻭﻣﻨﻬﺎ ﻣﺎ ﻳﺴﺘﺸﻒ ﻣـﻦ‬
‫ﻗﺮﺍﺀﺓ ﻛﺘﺎﺑﻪ‪ ،‬ﻭﻟﻌﻞ ﻣﻦ ﺃﺑﺮﺯ ﺍﳌﻘﺎﺻﺪ ﺍﻟﱵ ﺭﻛﺰ ﻋﻠﻴﻬﺎ ﻫﻮ ﻣﺎ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﺻﺮﺍﺣﺔ ﰲ ﺁﺧﺮ ﻣﻘﺪﻣﺔ‬
‫ﻛﺘﺎﺑﻪ‪ ،‬ﺣﻴﺚ ﻗﺎﻝ‪ ":‬ﻭ ﺇﱐ ﻗﺼﺪﺕ ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺧﺼﻮﺹ ﺍﻟﺒﺤﺚ ﻋﻦ ﻣﻘﺎﺻﺪ ﺍﻹﺳﻼﻡ ﻣﻦ‬
‫ﺍﻟﺘﺸﺮﻳﻊ ﰲ ﻗﻮﺍﻧﲔ ﺍﳌﻌﺎﻣﻼﺕ ﻭﺍﻵﺩﺍﺏ‪ ،‬ﺍﻟﱵ ﺃﺭﻯ ﺃ‪‬ﺎ ﺟﺪﻳﺮﺓ ﺑﺄﻥ ﲣﺺ ﺑﺎﺳﻢ ﺍﻟﺸﺮﻳﻌﺔ "‬
‫)‪(3‬‬
‫) ‪(1‬‬
‫ﻛﺎﻥ ﺍﻹﻣﺎﻡ‪ :‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻳﻬﺪﻑ ﺯﻳﺎﺩﺓ ﻋﻠﻰ ﺣﺴﻢ ﻣﺸﻜﻠﺔ ﺍﻟﺘﻌﺼﺐ‪،‬ﺇﱃ ﺿﺒﻂ ﻣﻔﻬـﻮﻡ‬
‫ﺍﻟﺸﺮﻳﻌﺔ ﺿﺒﻄﺎ ﳏﻜﻤﺎ ﺩﻓﻌﺎ ﻟﻼﻟﺘﺒﺎﺱ ﺍﻟﺬﻱ ﻭﺟﺪﻩ ﻋﻨﺪ ﺑﻌﻀﻬﻢ‪ ،‬ﻭﺍﻟﺬﻱ ﺗﺮﺗﺐ ﻋﻨﻪ ﺍﳋﻠﻂ ﺑﲔ‬
‫ﻣﺎ ﻳﺘﺼﻞ ﺑﺎﻟﺸﺮﻳﻌﺔ ﻭﻣﺎ ﻳﺘﺼﻞ ﺑﺎﻟﻌﻘﻴﺪﺓ ﻫﺬﺍ ﻣﻦ ﺟﻬﺔ‪ ،‬ﻭﻣﻦ ﺟﻬﺔ ﺛﺎﻧﻴﺔ ‪،‬ﺑﺎﻟﻨﻈﺮ ﺇﱃ ﺗﻮﺳـﻌﻪ ﰲ‬
‫ﻛﺘﺎﺑﻪ ﺍﻟﻨﻈﺮ ﰲ ﺍﳌﻌﺎﻣﻼﺕ ﻓﺈﻧﻨﺎ ﻧﺴﺘﺸﻒ ﻣﻦ ﻭﺭﺍﺀ ﺫﻟﻚ ﺭﻏﺒﺔ ﺃﻛﻴﺪﺓ ﰲ ﺗﻨﺒﻴﻪ ﺣﻜـﺎﻡ ﺑﻠـﺪﻩ‬
‫ﺧﺎﺻﺔ‪ ،‬ﻭﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻋﺎﻣﺔ‪ ،‬ﺃﻥ ﺍﻟﺘﻨﻈﻴﻤﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﳎـﺎﻝ ﺍﳌﻌـﺎﻣﻼﺕ ﻭﺍﻵﺩﺍﺏ‪ ،‬ﻻ‬
‫ﺗﻌﻴﻖ ﺍﻟﺘﻄﻮﺭ ﰲ ﺷﻲﺀ‪ ،‬ﻭﺫﻟﻚ ﺭﺩ ﻋﻤﻠﻲ ﻋﻠﻴﻬﻢ؛ ﻭﺩﻋﻮﺓ ﳍﻢ ﺇﱃ ﺍﻟﻌﻮﺩﺓ ﺇﱃ ﺭﺣﺎﺏ ﺍﻟـﺸﺮﻳﻌﺔ‬
‫ﺑﺪﻻ ﻣﻦ ﺍﻻﻧﺪﻓﺎﻉ ﻭﺭﺍﺀ ﺍﻟﻐﲑ‪ ،‬ﻭﺗﻘﻠﻴﺪﻫﻢ‪ ،‬ﰲ ﺗﺸﺮﻳﻌﺎ‪‬ﻢ ﺍﻟﱵ ﻗﺪ ﺗﻀﺮ ﺃﻛﺜﺮ ﳑﺎ ﺗﻨﻔﻊ‪.‬‬
‫ﻭﻫﻨﺎﻙ ﺳﺒﺐ ﺁﺧﺮ ﻟﻪ ﺃﳘﻴﺘﻪ‪ ،‬ﻭﻫﻮ ﻛﻮﻧﻪ ﺃﺭﺍﺩ ﺃﻥ ﻳﻀﻊ ﺑﲔ ﻳﺪﻱ ﺃﻫـﻞ ﺍﻟﻔﻘـﻪ ﻭﺍﻟﻘـﻀﺎﺀ‬
‫ﻭﺍﻹﻓﺘﺎﺀ‪ ،‬ﺃﺩﺍﺓ ﻳﺴﺘﻠﻬﻤﻮ‪‬ﺎ ﰲ ﺍﺟﺘﻬﺎﺩﺍ‪‬ﻢ‪ ،‬ﺍﻟﱵ ﻗﺪ ﻳﻀﻄﺮﻭﻥ ﺇﻟﻴﻬﺎ ﲢﺖ ﻭﻃـﺄﺓ ﺍﳌـﺴﺘﺠﺪﺍﺕ‬
‫ﺍﳌﺘﻼﺣﻘﺔ ﲝﻜﻢ ﺍﻟﺘﻄﻮﺭ‪ ،‬ﻭﺫﻟﻚ ﺑﺘﺰﻭﻳﺪﻫﻢ ﲟﻌﺎﱂ ﻋﺎﻣﺔ ﻳﺴﺘﺮﺷﺪﻭﻥ ‪‬ﺎ ﰲ ﻃـﺮﻳﻘﻬﻢ ﻓﻴـﺄﻣﻨﻮﻥ‬
‫ﺍﻟﺰﻟﻞ‪ ،‬ﻭﻳﺘﺠﻨﺒﻮﻥ ﺍﳋﻠﻞ‪ ،‬ﻛﻤﺎ ﺃﻧﻪ ﻣﻦ ﺧﻼﻝ ﳑﺎﺭﺳﺘﻪ ﻟﻠﻘﻀﺎﺀ ﻭﺍﻹﻓﺘﺎﺀ‪ ،‬ﳌﺲ ﺑﻘﻮﺓ ﺍﻟﻔﺮﺍﻍ ﺍﻟﺬﻱ‬
‫ﺃﺣﺪﺛﻪ ﺗﻌﻄﻴﻞ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭﺇﺧﺮﺍﺟﻬﺎ ﻣﻦ ﺩﺍﺋﺮﺓ ﺍﻟﻔﻌﻞ ﺍﳊﻀﺎﺭﻱ‪ ،‬ﺑﺴﺒﺐ ﺍﻟﻈﺮﻭﻑ ﺍﻻﺳﺘﻌﻤﺎﺭﻳﺔ‬
‫ﺍﻟﱵ ﻋﺎﻧﺖ ﻣﻨﻬﺎ ﺍﻟﺪﻭﻝ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻓﺘﺎﻕ ﺇﱃ ﺳﺪ ﺍﻟﺜﻐﺮﺓ ﺍﳊﺎﺩﺛﺔ ﻭﺗﻐﻄﻴﺔ ﺍﻟﻔـﺮﺍﻍ ﺍﻟﻘـﺎﻧﻮﱐ ﰲ‬
‫ﳎﺎﻝ ﺍﳌﻌﺎﻣﻼﺕ ﻭﺍﻵﺩﺍﺏ‪ ،‬ﺃﻭ ﻋﻠﻰ ﺍﻷﻗﻞ ﻳﻜﻮﻥ ﻗﺪ ﻫﺪﻑ ﺑﻌﻤﻠﻪ ﺫﻟﻚ ﺇﱃ ﺍﺳـﺘﻘﻄﺎﺏ ﺍﻧﺘﺒـﺎﻩ‬
‫ﺃﻫﻞ ﺍﻻﺧﺘﺼﺎﺹ ﺇﱃ ﺍﻟﻔﺮﺍﻍ ﺍﳊﺎﺩﺙ ﰲ ﻫﺬﺍ ﺍ‪‬ﺎﻝ ﺑﺎﻟﺬﺍﺕ‪ ،‬ﻟﻴﻮﻟﻮﻩ ﺍﻫﺘﻤـﺎﻣﻬﻢ‪ ،‬ﻭﻳﺮﻛـﺰﻭﺍ‬
‫ﻋﻨﺎﻳﺘﻬﻢ ﻋﻠﻴﻪ‪ ،‬ﻓﻬﺬﺍ ﺍﳌﻘﺼﺪ ﺍﻟﺬﻱ ﺗﻮﺧﺎﻩ ﺍﻹﻣﺎﻡ‪ :‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻭﺍﻟﺬﻱ ﺃﺣـﺴﻦ ﺍﻟﺘﻌـﺒﲑ ﻋﻨـﻪ‬
‫)‪—(2‬ﺍﻟﻨﺠﺎﺭ ﻋﺒﺪ ﺍﺠﻤﻟﻴﺪ‪ ،‬ﳎﻠﺔ ﺍﻟﻌﻠﻮﻡ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺟﺎﻣﻌﺔ ﺍﻷﻣﲑ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ ‪.48‬‬
‫)‪—(3‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ‪ ،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ‪ ،‬ﺹ ‪.09‬‬
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‫ﺍﻟﺒـﺎﺏ ﺍﻷﻭﻝ" ﲤﻬـﻴﺪﻱ" ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋـﺎﺷﻮﺭ ﻭﻛﺘﺎﺑﻪ "ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ"‬
‫ﺍﻷﺳﺘﺎﺫ‪ :‬ﻋﺒﺪ ﺍ‪‬ﻴﺪ ﺍﻟﻨﺠﺎﺭ ﻧﻔﺴﻪ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﺬﻱ ﻋﻨﻮﺍﻧﻪ ‪ " :‬ﺍﳌﻘﺘـﻀﻴﺎﺕ ﺍﳌﻨﻬﺠﻴـﺔ ﻟﺘﻄﺒﻴـﻖ‬
‫ﺍﻟﺸﺮﻳﻌﺔ ﰲ ﺍﻟﻮﺍﻗﻊ ﺍﻹﺳﻼﻣﻲ ﺍﻟﺮﺍﻫﻦ " ﺍﻟﺼﺎﺩﺭ ﻋﻦ ﻣﺮﻛﺰ ﺩﺭﺍﺳﺎﺕ ﺍﳌﺴﺘﻘﺒﻞ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺣﻴﺚ‬
‫ﻳﻘﻮﻝ ‪ " :‬ﻭﺣﻴﻨﻤﺎ ﺁﻝ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻣﻨﺬ ﺑﻌﺾ ﺍﻟﺰﻣﻦ ﺇﱃ ﺗﻌﻄﻴﻞ ﺃﺣﻜﺎﻡ ﺍﻟـﺸﺮﻳﻌﺔ ﻋـﻦ ﺃﻥ‬
‫‪‬ﺪﻱ ﺍﳊﻴﺎﺓ ﰲ ﺃﻛﺜﺮ ﳎﺎﻻ‪‬ﺎ‪ ،‬ﻭﺧﺎﺻﺔ ﻣﻨﻬﺎ ﺗﻠﻚ ﺍ‪‬ـﺎﻻﺕ ﺍﳊﻴـﺔ ﺍﳌﺘﺠـﺪﺩﺓ‪ ،‬ﻛﺎﻟـﺴﻴﺎﺳﺔ‬
‫ﻭﺍﻻﻗﺘﺼﺎﺩ‪ ،‬ﺍﻧﻘﻄﻊ ﺳﻨﺪ ﺍﻻﺟﺘﻬﺎﺩ ﺍﻟﺘﻄﺒﻴﻘﻲ ﻭﺁﺩﺍﺑﻪ‪ ،‬ﻭﺃﺻﺒﺢ ﺟﺰ ًﺀﺍ ﻣﻦ ﺍﻟﺘﺮﺍﺙ ﻟـﻴﺲ ﻟـﻪ ﰲ‬
‫ﺍﻟﻮﺍﻗﻊ ﻭﺟﻮﺩ‪ ،‬ﻻ ﰲ ﺍﻟﻨﻈﺮ ﻭﻻ ﰲ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﺇﳕﺎ ﻫﻮ ﺗﻘﻠﻴﺪ ﺟﺎﻣﺪ ﻓﻴﻤﺎ ﺑﻘﻲ ﻓﻴﻪ ﻟﻠﺸﺮﻳﻌﺔ ﺣﻜـﻢ‬
‫ﻣﻦ ﳎﺎﻝ ﺿﻴﻖ ‪،‬ﻭﺍﻧﺴﺤﺎﺏ ﰲ ﺍ‪‬ﺎﻻﺕ ﺍﻷﺧﺮﻯ ﻟﺘﺤﻜﻤﻬﺎ ﻗﻮﺍﻧﲔ ﺍﻟﻮﺿﻊ‪.‬‬
‫ﻭﻋﻠﻰ ﻫﺬﻩ ﺍﳊﺎﻝ ﻣﻦ ﺍﻧﻘﻄﺎﻉ ﺍﻻﺟﺘﻬﺎﺩ ﺍﻟﺘﻄﺒﻴﻘﻲ ﻟﻌﻬﺪ ﻃﻮﻳﻞ ﺗﻴﻘﻆ ﺍﳌـﺴﻠﻤﻮﻥ ﰲ ﻫـﺬﻩ‬
‫ﳘﺎ ﺃﺳﺎﺳﻴ‪‬ﺎ ﳍﺎ ﻫﻮ ﺇﻋﺎﺩﺓ ﺍﻟﻘﻴﻮﻣﻴﺔ ﺍﻟﻌﻤﻠﻴﺔ ﻟﻠﺸﺮﻳﻌﺔ‬
‫ﺍﻟﺼﺤﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳌﺘﺼﺎﻋﺪﺓ ﺍﻟﱵ ﺟﻌﻠﺖ ﹰ‬
‫ﻋﻠﻰ ﻛﻞ ﺷﻌﺎﺏ ﺍﳊﻴﺎﺓ‪ .‬ﻭﺑﻌﺪ ﻣﺮﺣﻠﺔ ﻣﻦ ﺍﻟﺪﻋﻮﺓ ﺍﻟﻌﻘﺪﻳﺔ ﻟﺸﻤﻮﻟﻴﺔ ﺍﻟﺪﻳﻦ ﺃﻭﺷﻜﺖ ﺃﻥ ﺗﺴﺘﻨﻔﺪ‬
‫ﺃﻏﺮﺍﺿﻬﺎ ﻭﲢﻘﻖ ﻏﺎﻳﺎ‪‬ﺎ ﺃﺻﺒﺤﺖ ﺗﻮﺍﺟﻪ ﺍﻟﺼﺤﻮﺓ ﺍﻟﻴﻮﻡ ﺿﺮﻭﺭﺓ ﺻﻴﺎﻏﺔ ﺍﻷﺣﻜـﺎﻡ ﺍﻟـﺸﺮﻋﻴﺔ‬
‫ﺍ‪‬ﺮﺩﺓ ﰲ ﻣﺸﺎﺭﻳﻊ ﻋﻤﻠﻴﺔ ﻹﺟﺮﺍﺋﻬﺎ ﻋﻠﻰ ﺃﺣﻮﺍﻝ ﺍﻟﻮﺍﻗﻊ ﺍﻟﺮﺍﻫﻦ "‬
‫)‪(1‬‬
‫ﺇﻥ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻛﺎﻥ ﻳﻬﺪﻑ ﻣﻦ ﻛﺘﺎﺑﻪ ﺃﻳﻀﺎ ﺇﱃ ﺗﻘﺪﱘ ﳕـﻮﺫﺝ ﻳﻘﺘـﺪﻯ ﰲ ﳎـﺎﻝ‬
‫ﺍﻻﺟﺘﻬﺎﺩ ﺍﻟﺘﻄﺒﻴﻘﻲ ‪،‬ﺭﻏﺒﺔ ﰲ ﺇﺭﺟﺎﻉ ﺍﳊﻴﻮﻳﺔ ﺇﱃ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺇﻗﺎﻣﺔ ﺍﳊﺠﺔ ﻋﻠﻰ ﺩﻋﺎﺓ‬
‫ﻭﺃﻧﺼﺎﺭ ﺍﺳﺘﺒﺪﺍﳍﺎ ﺑﺎﻟﻘﻮﺍﻧﲔ ﺍﻟﻮﺿﻌﻴﺔ‪ ،‬ﻭﺃﻫﻢ ﻣﻦ ﻫﺬﺍ ﻭﺫﺍﻙ ﺃﻧﻪ ﺃﺳﻬﻢ ﰲ ﻟﻔﺖ ﺍﻻﻧﺘﺒـﺎﻩ ﳍـﺬﺍ‬
‫ﺍ‪‬ﺎﻝ ﺍﳊﻴﻮﻱ‪ ،‬ﻭﺷ ‪‬ﺪ ﺃﻧﻈﺎﺭ ﺃﻫﻞ ﺍﻻﺧﺘﺼﺎﺹ ﺑﻘﻮﺓ‪ ،‬ﻭﻣﻦ ﰒ ﻓﺈﻧﻨﺎ ﻧﻌﺠﺐ ﻟﻸﺳﺘﺎﺫ ﺍﻟﻜﺮﱘ‪:‬ﻋﺒـﺪ‬
‫ﺍ‪‬ﻴﺪ ﺍﻟﻨﺠﺎﺭ ﺍﻟﺬﻱ ﺫﻫﺐ ﺇﱃ ﺃﻥ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻗﺼﺮ ﻛﺘﺎﺑﻪ ﻋﻠﻰ ﻏﺮﺽ ﻭﺍﺣـﺪ ﻭﻫـﻮ ﺣـﺴﻢ‬
‫ﻣﺸﻜﻠﺔ ﺍﻟﺘﻌﺼﺐ ﺍﳌﺬﻫﱯ ﺍﻟﺬﻱ ﻋﻤﻖ ﺍﻻﺧﺘﻼﻑ ﻭﺷﺘﺖ ﺍﻟﻔﻘﻪ ﻭ –ﺭﲟﺎ ‪-‬ﻏﺎﺏ ﻋﻨﻪ ﺃﻥ ﺍﻟﺮﺟﻞ‬
‫ﲝﻜﻢ ﳑﺎﺭﺳﺘﻪ ﻟﻠﻘﻀﺎﺀ ﻭﺍﻹﻓﺘﺎﺀ ﺣﺮ ‪‬‬
‫ﻱ ﺑﻪ ﺃﻥ ﻳﻠﻤﺲ ﻣﺎ ﻋﺎﻧﺘﻪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪-‬ﺑﻔﻌﻞ ﺗﻌﻄﻴﻞ‬
‫ﺍﻻﺟﺘﻬﺎﺩ ﺍﻟﺘﻄﺒﻴﻘﻲ ﻟﻔﺘﺮﺓ ﻃﻮﻳﻠﺔ ﻣﻦ ﺍﻟﺰﻣﻦ ‪ -‬ﻭﺍﻟﺬﻱ ﻧﺎﺩﻯ ﺑﻪ " ﺍﻷﺳﺘﺎﺫ ﺍﻟﻨﺠﺎﺭ "‪.‬‬
‫ﻭﻣﺎ ﺃﺣﺪﺛﻪ ﺫﺍﻙ ﻣﻦ ﻓﺮﺍﻍ ﻫﺎﺋﻞ ﻭﻛﺒﲑ‪ ،‬ﺃﺭﺑﻚ ﺣﻴﺎﺓ ﺍﻟﻔﺮﺩ ‪ ،‬ﻭﺍ‪‬ﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭ ﻭﺿـﻊ‬
‫ﺍﳉﻤﻴﻊ ﺃﻣﺎﻡ ﺧﻴﺎﺭﺍﺕ ﺻﻌﺒﺔ ﺃﺷﺮﻧﺎ ﺇﻟﻴﻬﺎ ﻓﻴﻤﺎ ﺳﻠﻒ‪.‬‬
‫)‪-(1‬ﺍﻟﻨﺠﺎﺭ ﻋﺒﺪ ﺍﺠﻤﻟﻴﺪ ‪ ،‬ﺍﳌﻘﺘﻀﻴﺎﺕ ﺍﳌﻨﻬﺠﻴﺔ ﻟﺘﻄﺒﻴﻖ ﺍﻟﺸﺮﻳﻌﺔ ﰲ ﺍﻟﻮﺍﻗﻊ ﺍﻹﺳﻼﻣﻲ ﺍﻟﺮﺍﻫﻦ‪ ،‬ﻣﺮﻛﺰ ﺩﺭﺍﺳﺎﺕ ﺍﳌـﺴﺘﻘﺒﻞ ﺍﻹﺳـﻼﻣﻲ‪ ،‬ﺩﺍﺭ ﺍﳌـﺴﺘﻘﺒﻞ‬
‫ﺍﳉﺰﺍﺋﺮ‪،‬ﺩﺕ ‪ ،‬ﺩﻁ ‪ ،‬ﺹ ‪.23‬‬
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‫ﺍﻟﺒـﺎﺏ ﺍﻷﻭﻝ" ﲤﻬـﻴﺪﻱ" ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋـﺎﺷﻮﺭ ﻭﻛﺘﺎﺑﻪ "ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ"‬
‫ﺇﻥ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﱂ ﻳﻀﻊ ﻛﺘﺎﺑﻪ ﻟﻐﺮﺽ ﻭﺍﺣﺪ ﺑﻞ ﺻﺮﻓﻪ ﺇﱃ ﻋﺪﺓ ﺃﻏﺮﺍﺽ ﻛﻤـﺎ ﺑﻴﻨـﺎ‬
‫ﺫﻟﻚ‪ .‬ﻭ ﻟﻌﻞ ﻣﺎ ﻳﻠﻔﺖ ﺍﻹﻧﺘﺒﺎﻩ ﰲ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻷﻛﺎﺩﳝﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ‪ ،‬ﺃ‪‬ﺎ ﺗﺆﻛﺪ ﻋﻠﻰ ﺍﻻﻫﺘﻤﺎﻡ ﰲ‬
‫ﳎﺎﻝ ﺍﳌﻘﺎﺻﺪ ﺍﻟﱵ ﺃﺻﺒﺤﺖ ﻋﻨﺪ ﺍﻟﺪﺍﺭﺳﲔ ﺍﳌﺨﺘﺼﲔ ﺍﻟﻴﻮﻡ ﻣﻦ ﺍﳌﻮﺍﺿﻴﻊ ﺍﳉﺪﻳﺮﺓ ﺑﺎﻻﻫﺘﻤـﺎﻡ‪،‬‬
‫ﻛﻤﺎ ﺃﻥ ﺍﻟﺒﺎﺣﺚ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻜﻴﻼﱐ ﰲ ﻣﻮﻗﻊ ‪ ) :‬ﺍﳌﻠﺘﻘﻰ ﻧﺎﺕ ( ﻛﺘﺐ ﻣﻘﺎﻻ ﺑﻌﻨﻮﺍﻥ ‪ ":‬ﻣﻈﺎﻫﺮ‬
‫ﺍﻟﺘﺠﺪﻳﺪ ﰲ ﺍﻟﺒﺤﺚ ﺍﳌﻘﺎﺻﺪﻱ" ‪ .‬ﻓﻘﺎﻝ ‪ ":‬ﻻ ﳝﺎﺭﻱ ﺃﺣﺪ ﰲ ﺃﻥ ﺍﳌﺒﺤﺚ ﺍﳌﻘﺎﺻﺪﻱ ﻛﺎﻥ ﺟﺰﺀﺍ‬
‫ﻣﻦ ﺍﳌﺒﺎﺣﺚ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺄﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ ،‬ﺑﻞ ﻗﺴﻤﺎ ﻣﻦ ﺃﻗﺴﺎﻣﻬﺎ‪ ،‬ﻭ ﳝﻜﻦ ﺍﻟﻘﻮﻝ ﺃﻧـﻪ ﺇﱃ ﺍﻟﻴـﻮﻡ ﱂ‬
‫ﻳﺴﺘﻘﻞ ﻋﻨﻪ‪ ،‬ﻋﻠﻰ ﺭﻏﻢ ﺍﻟﺪﻋﻮﺓ ﺍﻻﺳﺘﻘﻼﻟﻴﺔ ﺍﻟﱵ ﺭﻓﻊ ﻟﻮﺍﺀﻫﺎ ﺍﻹﻣﺎﻡ‪ :‬ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ‬
‫ﰲ ﺑﺪﺍﻳﺔ ﺍﻟﻘﺮﻥ ﺍﻟﻌﺸﺮﻳﻦ‪ ،‬ﻭ ﻟﻜﻦ ﻻ ﺗﺰﺍﻝ ﺍﳌﻘﺎﺭﺑﺎﺕ ﰲ ﻫﺬﺍ ﺍﳌﻀﻤﺎﺭ ﻣﺘﻮﺍﺿﻌﺔ‪.‬‬
‫)‪.(1‬‬
‫ﺇﻥ ﺍﻟﺪﺭﺍﺳﺎﺕ ﰲ ﻫﺬﺍ ﺍ‪‬ﺎﻝ ﻣﺎﺯﺍﻟﺖ ﲢﺘﺎﺝ ﺇﱃ ﲝﻮﺙ ﻋﻤﻴﻘﺔ ﻭﺩﻗﻴﻘﺔ ﳝﻜﻨﻬﺎ ﺃﻥ ﺗﺘﻮﺻﻞ ﺇﱃ‬
‫)‪(2‬‬
‫" ﺟﻌﻞ ﺍﳌﻘﺎﺻﺪ ﻗﺴﻤﺎ ﻣﺘﻤﻴﺰﺍ ﻣﻦ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻳﻨﻀﺎﻑ ﺇﱃ ﺍﻷﻗﺴﺎﻡ ﺍﻷﺧﺮﻯ‪".‬‬
‫ﻭ ﳝﻜﻨﻨﺎ ﺃﻳﻀﺎ " ﺇﻧﺸﺎﺀ ﺻﻴﺎﻏﺔ ﺟﺪﻳﺪﺓ ﻷﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ ،‬ﻳﻨﺘﻘﻞ ﲟﻘﺘﻀﺎﻫﺎ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﺇﱃ ﻣﺰﻳﺪ‬
‫)‪.(3‬‬
‫ﻣﻦ ﺍﻹﺣﻜﺎﻡ ﺍﳌﻨﻬﺠﻲ ﻭﺍﻻﺷﺘﻤﺎﻝ ﺍﳌﻀﻤﻮﱐ "‬
‫ﻭ ﳝﻜﻦ ﳍﺬﻩ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺑﻌﺪ ﺫﻟﻚ ﺃﻥ ﲡﻌﻞ ﻋﻠﻢ ﺍﳌﻘﺎﺻﺪ ﻋﻠﻤﺎ ﺟﺪﻳﺪﺍ ﻣﺴﺘﻘﻼ ﻋﻦ ﻋﻠـﻢ‬
‫ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ ،‬ﻭ ﲢﺪﺩ ﻟﻜﻞ ﻋﻠﻢ ﻭﻇﻴﻔﺘﻪ‪ ،‬ﻭ ﻫﺬﺍ ﻣﺎ ﻧﺎﺩﻯ ﺑﻪ ﺍﻹﻣﺎﻡ ‪ :‬ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ‬
‫ﰲ ﻛﺘﺎﺑﻪ "ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ" ‪.‬‬
‫‪ (3‬ﺍﻟﻌﻮﺩﺓ ﺑﺎﻟﻌﻘﻞ ﺍﳌﺴﻠﻢ ﺇﱃ ﺍﻟﺘﻔﻜﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻭﺍﻟﺘﺄﺻﻴﻞ ﻟﻪ ﻛﻌﻠﻢ ﻣﺴﺘﻘﻞ ‪:‬‬
‫ﻟﻌﻞ ﻣﻦ ﺃﺑﺮﺯ ﺍﻵﺛﺎﺭ ﺍﻻﻧﻘﻼﺑﻴﺔ ﺍﻟﱵ ﺃﺣﺪﺛﻬﺎ ﻛﺘﺎﺏ" ﻣﻘﺎﺻﺪ ﺍﻟـﺸﺮﻳﻌﺔ ﺍﻹﺳـﻼﻣﻴﺔ"‬
‫ﻟﻺﻣﺎﻡ‪ :‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ‪.‬ﻫﻮ ﲤﻜﻨﻪ ﻣﻦ ﺑﻌﺚ ﺍﻻﻫﺘﻤﺎﻡ ﲟﺠﺎﻝ ﺍﳌﻘﺎﺻﺪ ﺍﻟﺬﻱ ﻛﺎﻥ ﻗﺪ ﺗﻮﻗـﻒ‬
‫ﺍﻟﺒﺤﺚ ﻓﻴﻪ ﻣﻨﺬ ﻋﺼﺮ ﺃﰊ ﺇﺳﺤﺎﻕ ﺍﻟﺸﺎﻃﱯ ﻭﺍﺳﺘﻄﺎﻉ ﻋﻦ ﻃﺮﻳﻖ ﻣﻨﻬﺠﻪ ﺍﻟﺬﻱ ﺍﻋﺘﻤـﺪﻩ‬
‫ﺃﻥ ﻳﺜﺒﺖ ﺇﻣﻜﺎﻧﻴﺔ ﺍﻟﺘﻨﻈﲑ ﰲ ﻫﺬﺍ ﺍ‪‬ﺎﻝ‪ ،‬ﻭﺃﺳﻬﻢ ﺃﻳﻀﺎ ﰲ ﻟﻔﺖ ﺍﻻﻧﺘﺒـﺎﻩ ﺇﱃ ﺍﳌﺆﻟﻔـﺎﺕ‬
‫)‪-(1‬‬
‫ﺍﻟﻜﻴﻼﱐ ﺇﺑﺮﺍﻫﻴﻢ ‪ ،‬ﺍﻹﻧﺘﺮﻧﻴﺖ ‪ ،‬ﻣﻠﺘﻘﻰ ﻧﺎﺕ ﻣﻘﺎﻝ ﺑﻌﻨﻮﺍﻥ ‪ :‬ﺍﻟﺘﺠﺪﻳﺪ ﰲ ﺍﻟﺒﺤﺚ ﺍﳌﻘﺎﺻﺪﻱ ﰲ ‪ 13‬ﺻﻔﺤﺔ ﲢﺖ ﺭﻗﻢ ‪A-20- 04-02‬‬
‫)‪ - (2‬ﻃﻪ ﻋﺒﺪ ﺍﻟﺮﲪﺎﻥ‪ ،‬ﲡﺪﻳﺪ ﺍﳌﻨﻬﺞ ﰲ ﺗﻘﻮﱘ ﺍﻟﺘﺮﺍﺙ‪ ،‬ﺍﳌﺮﻛﺰ ﺍﻟﺜﻘﺎﰲ ﺍﻟﻌﺮﰊ‪ ،‬ﺑﲑﻭﺕ‪،‬ﻟﺒﻨﺎﻥ ‪ ،‬ﻁ‪1994 ،1‬ﻡ‪ ،‬ﺹ ‪.97‬‬
‫)‪ -(3‬ﻧﻔﺲ ﺍﳌﺮﺟﻊ ﻭ ﺍﻟﺼﻔﺤﺔ‪.‬‬
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‫ﺍﻟﺒـﺎﺏ ﺍﻷﻭﻝ" ﲤﻬـﻴﺪﻱ" ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋـﺎﺷﻮﺭ ﻭﻛﺘﺎﺑﻪ "ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ"‬
‫ﺍﳌﻘﺎﺻﺪﻳﺔ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﻨﻘﺪ ﺍﻟﺬﻱ ﻭﺟﻬﻪ ﰲ ﻫﺬﺍ ﺍ‪‬ﺎﻝ ﻭﺗﺮﺗﺐ ﻋﻦ ﻛﺘﺎﺑﻪ ﺫﻟﻚ ﻋﺪﺓ ﻧﺘﺎﺋﺞ‬
‫ﻧﺬﻛﺮ ﻣﻨﻬﺎ ‪:‬‬
‫ ﲢﻔﻴﺰ ﺃﻫﻞ ﺍﻻﺧﺘﺼﺎﺹ ﺇﱃ ﻣﺮﺍﺟﻌﺔ ﻋﻠﻢ ﺍﻷﺻﻮﻝ‪ ،‬ﻭﻏﺮﺑﻠﺘـﻪ ﻭﺍﻻﺳـﺘﺪﺭﺍﻙ ﻋﻠﻴـﻪ‬‫ﻭﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻨﻪ‪.‬‬
‫‪ -‬ﺍﻹﻗﺒﺎﻝ ﻋﻠﻰ ﺍﻟﺘﺂﻟﻴﻒ ﺍﳌﻘﺎﺻﺪﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ ‪ ،‬ﻭﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻨﻬﺎ ﻭﺍﻟﺒﻨﺎﺀ ﻋﻠﻴﻬﺎ‪.‬‬
‫ ﺍﺳﺘﻘﻄﺎﺏ ﺍﻫﺘﻤﺎﻡ ﺍﻟﺒﺎﺣﺜﲔ ﺍﳉﺎﻣﻌﻴﲔ ﲟﺠﺎﻝ ﺍﳌﻘﺎﺻﺪ‪ ،‬ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﺗﺮﺗﺐ ﻋﻨﻪ ﺗـﻮﺍﱄ‬‫ﺻﺪﻭﺭ ﺩﺭﺍﺳﺎﺕ ﻋﻠﻤﻴﺔ ﺃﻛﺎﺩﳝﻴﺔ ﰲ ﺍﳌﻮﺿﻮﻉ‪.‬ﻭﻗﺪ ﺳﺒﻘﺖ ﺍﻹﺷﺎﺭﺓ ﺇﻟﻴﻪ ‪.‬‬
‫‪ -‬ﲤﻬﻴﺪ ﺍﻟﺴﺒﻴﻞ ﺃﻣﺎﻡ ﺍﻟﺒﺎﺣﺜﲔ ﻭﺍﻟﺪﺍﺭﺳﲔ ﻟﻠﺘﻨﻈﲑ ﰲ ﻫﺬﺍ ﺍ‪‬ﺎﻝ ﺍﳌﻘﺎﺻﺪﻱ‪.‬‬
‫ ﺍﻹﺳﻬﺎﻡ ﰲ ﺭﺳﻢ ﻣﻌﺎﱂ ﻳﻬﺘﺪﻱ ‪‬ﺎ ﺍﻟﺴﺎﻟﻜﻮﻥ ﰲ ﳎﺎﻝ ﺍﻻﺟﺘﻬﺎﺩ ﻣﻦ ﺣﻴﺚ ﺃ‪‬ﺎ ﺗﻜﻔﻞ‬‫ﳍﻢ ﺣﺮﻳﺔ ﺍﻻﺟﺘﻬﺎﺩ ﻭﺗﻀﻤﻦ ﳍﻢ ﰲ ﺫﺍﺕ ﺍﻟﻮﻗﺖ ﻣﺮﺍﻋﺎﺓ ﺍﻹﻃـﺎﺭ ﺍﻟﻌـﺎﻡ ﻟﻠـﺸﺮﻳﻌﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﲟﺎ ﳚﻨﺒﻬﻢ ﺍﻟﻮﻗﻮﻉ ﰲ ﺍﶈﻈﻮﺭ‪ ،‬ﻭﺳ ‪‬ﺪ ﺍﻟﺒﺎﺏ ﺃﻣﺎﻡ ﺍﻟﺬﻳﻦ ﻳﺮﻳﺪﻭﻥ ﻓﺘﺢ ﺑﺎﺏ‬
‫ﺍﻻﺟﺘﻬﺎﺩ ﺩﻭﻥ ﻗﻴﺪ ﺃﻭ ﺷﺮﻁ‪.‬‬
‫ ﺍﻹﺳﻬﺎﻡ ﰲ ﺿﺒﻂ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﳌﻘﺎﺻﺪ ﺍﻟﻌﺎﻣﺔ ﻭﺍﳋﺎﺻﺔ ﻭﺍﳉﺰﺋﻴﺔ‪ ،‬ﻭﻗﺪﻡ ﳕﻮﺫﺟﺎ ﻋﻤﻠﻴﺎ‬‫ﰲ ﺿﺒﻄﻬﺎ ﻭﺍﻟﻜﺸﻒ ﻋﻨﻬﺎ‪.‬‬
‫ ﺍﻹﺳﻬﺎﻡ ﰲ ﺿﺒﻂ ﻣﺴﺎﻟﻚ ﺍﻟﻜﺸﻒ ﻋﻦ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﻓﺄﺿﺎﻑ ﻋﻠىﻤـﺎ ﺑـﺪﺃﻩ‬‫ﺍﻟﻐﺰﺍﱄ ﻭﺍﻟﺸﺎﻃﱯ‪.‬‬
‫ﺗﻠﻚ ﻫﻲ ﺃﻫﻢ ﺍﻟﻨﺘﺎﺋﺞ ﺍﻟﱵ ﺃﺣﺪﺛﻬﺎ ﻛﺘﺎﺏ ﺍﻹﻣﺎﻡ‪ :‬ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ‬
‫ﺃﻧﻪ ﺑﺪﻋﻮﺗﻪ ﺇﱃ ﺗﺄﺳﻴﺲ ﻋﻠﻢ ﺍﳌﻘﺎﺻﺪ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﺍﻟﱵ ﺿﻤﻨﻬﺎ ﻛﺘﺎﺑﻪ ﻗﺪ ﻭﺿﻊ ﺇﺻﺒﻌﻪ ﻋﻠﻰ ﻣﻜﻤﻦ‬
‫ﺍﻟﺪﺍﺀ ﰲ ﺍﻟﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﻋﱪ ﻋﻦ ﺣﺎﺟﺔ ﺿﺮﻭﺭﻳﺔ ﺃﺳﺎﺳﻴﺔ ﻛﺎﻧﺖ ﲞﻠﺪ ﻛﻞ ﻣﻔﻜﺮ ﻣـﺴﻠﻢ‬
‫ﻏﻴﻮﺭ ﻋﻠﻰ ﺩﻳﻨﻪ‪.‬‬
‫ﺍﻟﻨﺘــﺎﺋﺞ ‪:‬‬
‫ﻟﻘﺪ ﲤﺴﻚ ﺭﺟﺎﻝ ﺍﻟﺼﺤﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺭﻭﺍﺩ ﺣﺮﻛﺎ‪‬ﺎ ﺍﻟﻔﻜﺮﻳﺔ‪ ،‬ﻭﺍﻟـﺴﻴﺎﺳﻴﺔ ﺑﺎ‪‬ـﺎﻝ‬
‫ﺍﳌﻘﺎﺻﺪﻱ‪،‬ﻣﺜﻞ ﺍﻟﺪﻛﺘﻮﺭ‪ :‬ﺣﺴﻦ ﺍﻟﺘﺮﺍﰊ ﺍﻟﺬﻱ ﺫﻛﺮ ‪ :‬ﰲ ﺭﺳﺎﻟﺔ ﺿﻤﻨﻬﺎ ﻛﺘﺎﺑﻪ "ﲡﺪﻳﺪ ﺍﻟﻔﻜـﺮ‬
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‫ﺍﻟﺒـﺎﺏ ﺍﻷﻭﻝ" ﲤﻬـﻴﺪﻱ" ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋـﺎﺷﻮﺭ ﻭﻛﺘﺎﺑﻪ "ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ"‬
‫ﺍﻹﺳﻼﻣﻲ"‪ .‬ﻭﻗﺪﻡ ‪‬ﺎ ﳌﻮﺿﻮﻉ ﲡﺪﻳﺪ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ‪ " :‬ﺇﻥ ﺍﻟﻌﺎﱂ ﺍﻹﺳـﻼﻣﻲ ﻟﻔـﻲ‬
‫ﺣﺎﺟﺔ ﺇﱃ ‪‬ﻀﺔ ﺷﺎﻣﻠﺔ ﰲ ﻛﻞ ﺍ‪‬ﺎﻻﺕ ﺗﺜﻮﺭ ﻋﻠﻰ ﺍﻷﻭﺿﺎﻉ ﺍﻟﺘﻘﻠﻴﺪﻳـﺔ ﻭﲣﻠـﺺ ﺍﻟﻌﻘﻠﻴـﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﻭﺍﻟﻮﺍﻗﻊ ﺍﻹﺳﻼﻣﻲ ﻣﻦ ﺍﳉﻤﻮﺩ ﻭ ﺗﺆﺳﺲ ﺍﻟﻨﻈﺎﻡ ﺍﻹﺳﻼﻣﻲ ﻭﺗﻘﻴﻤﻪ ﻋﻠـﻰ ﻫـﺪﻯ‬
‫ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺗﺴﺨﺮ ﻣﻦ ﺃﺟﻞ ﺫﻟﻚ ﻛﻞ ﻋﻠﻮﻡ ﺍﻟﻌﺼﺮ ﻭﺗﻘﻨﻴﺎﺗﻪ‪.‬‬
‫ﻭﻻ ﳝﻜﻦ ﺃﻥ ﺗﻘﻮﻡ ﻫﺬﻩ ﺍﻟﻨﻬﻀﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻋﻠﻰ ﻏﲑ ﻣﻨﻬﺞ‪ ،‬ﺃﻭ ﺑﺎﻧﻔﻌﺎﻝ ﻋﺎﻡ ﺑﺎﻹﺳـﻼﻡ ﺃﻭ‬
‫ﺑﺎﻻﻧﺸﻐﺎﻝ ﺑﺎﳉﺰﺋﻴﺎﺕ ﺩﻭﻥ ﺍﻟﻨﻈﺮ ﺇﱃ ﻣﻘﺎﺻﺪ ﺍﻟﺪﻳﻦ ﺍﻟﻜﻠﻴﺔ‪ ,‬ﻓﻼ ﺑﺪ ﺃﻥ ﺗﻘﻮﻡ ﻫﺬﻩ ﺍﻟﻨﻬﻀﺔ ﻋﻠﻰ‬
‫ﻣﻨﻬﺞ ﺃﺻﻮﱄ ﻣﻘﺪﺭ‪.‬‬
‫ﻋﻠﻤﺎ ﺑﺄﻥ ﻣﻨﻬﺞ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻟﺬﻱ ﻭﺭﺛﻨﺎﻩ ﺑﻄﺒﻴﻌﺔ ﻧﺸﺄﺗﻪ ﺑﻌﻴ ‪‬ﺪﺍ ﻋﻦ ﻭﺍﻗﻊ ﺍﳊﻴﺎﺓ ﺍﻟﻌﺎﻣﺔﻭ ﺗﺄﺛﺮ‬
‫ﺑﺎﳌﻨﻄﻖ ﺍﻟﺼﻮﺭﻱ‪ ،‬ﻭﺑﺎﻟﱰﻋﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﶈﺎﻓﻈﺔ ﺍﳌﻴﺎﻟﺔ ﳓﻮ ﺍﻟﻀﺒﻂ ﻭﺍﻟﱵ ﺟﻌﻠﺘﻪ ﺿﻴﻘﺎ ‪ -‬ﻻ ﻳﻔﻲ‬
‫ﲝﺎﺟﺘﻨﺎ ﺍﻟﻴﻮﻡ ﻭﻻ ﻳﺴﺘﻮﻋﺐ ﺣﺮﻛﺔ ﺍﳊﻴﺎﺓ ﺍﳌﻌﺎﺻﺮﺓ‪".‬‬
‫)‪(1‬‬
‫ﻭ ﺍﻟﺘﻔﺎﺗﺔ ﺣﺴﻦ ﺍﻟﺘﺮﺍﰊ ﻛﻤﻔﻜﺮ ﺟﺎﻣﻌﻲ‪ ،‬ﻭﺭﺟﻞ ﺩﻳﻦ‪ ،‬ﻭﺯﻋﻴﻢ ﺳﻴﺎﺳﻲ‪ ،‬ﺑﺎﻟﻔﻜﺮ ﺍﳌﻘﺎﺻﺪﻱ‪،‬‬
‫ﺇﳕﺎ ﻫﻮ ﻧﺘﻴﺠﺔ ﻭﺃﺛﺮ ﳌﺎ ﺃﺣﺪﺛﻪ ﻛﺘﺎﺏ ﺍﻹﻣﺎﻡ‪ :‬ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ – ﻓﻴﻤﺎ ﻳﺒﺪﻭ ﱄ ‪ -‬ﻣـﻦ‬
‫ﺍﻧﻘﻼﺏ ﰲ ﺍﻟﺘﻔﻜﲑ ﺍﻹﺳﻼﻣﻲ ﺍﳌﻌﺎﺻﺮ‪ .‬ﺣﻴﺚ ﻛﺸﻒ ﳍﻢ ﺃﻥ ﺇﺻﻼﺡ ﺍﻟﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ ﻻ ﻳﺘﺄﺗﻰ‬
‫ﺇﻻ ﺑﺘﺄﺳﻴﺲ ﻋﻠﻢ ﺍﳌﻘﺎﺻﺪ ﻟﻴﺘﻜﻔﻞ ﺑﺎﻟﻜﺸﻒ ﻋﻦ ﺍﻟﻜﻠﻴﺎﺕ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻟﱵ ﳝﻜﻦ ﺃﻥ ﻳـﺴﺘﻠﻬﻤﻬﺎ‬
‫ﺭﺟﻞ ﺍﻟﻔﻜﺮ‪ ،‬ﻛﻤﺎ ﻳﺴﺘﻠﻬﻤﻬﺎ ﺭﺟﻞ ﺍﻟﺘﻄﺒﻴﻖ‪ ،‬ﻭﲢﺮﺭ ﺍﻟﻌﻘﻞ ﰲ ﺫﺍﺕ ﺍﻟﻮﻗﺖ ﻣﻦ ﺍﻟﺸﻜﻠﻴﺎﺕ ﺍﻟﱵ‬
‫ﺗﻀﺮ ﺃﻛﺜﺮ ﳑﺎ ﺗﻨﻔﻊ‪.‬‬
‫ﻭﲢﺪﻳﺪ ﺍﳌﻔﻬﻮﻡ ﺍﻟﺪﻗﻴﻖ ﻟﻠﻤﺼﻠﺤﺔ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺧﺎﺻﺔ‪ ،‬ﻋﻨﺪﻣﺎ ﺗﺴﺎﺑﻖ ﺍﻟﻜـﺜﲑ ﺇﱃ‬
‫ﺍﻟﺪﻋﻮﺓ ﻟﻔﺘﺢ ﺑﺎﺏ ﺍﻻﺟﺘﻬﺎﺩ ﻋﻠﻰ ﻣﺼﺮﺍﻋﻴﻪ‪،‬ﻧﺮﺍﻩ ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻱ ﺃﺳـﻬﻢ ﰲ ﺑﻴـﺎﻥ ﺃﻥ‬
‫ﺍﳌﺼﺎﱀ ﺍﻟﺸﺮﻋﻴﺔ ﻣﻨﻀﺒﻄﺔ ﲟﻘﺎﺻﺪ ﻋﺎﻣﺔ ﻻ ﺍﺟﺘﻬﺎﺩ ﻓﻴﻬﺎ‪ ،‬ﻗﺪ ﲢﺪﺩﺕ ﲟﻘﺘﻀﻰ ﻧﺼﻮﺹ ﺷﺮﻋﻴﺔ‪،‬‬
‫ﻭﻛﺎﻥ ﺍﳋﻄﺮ ﺍﻟﻜﺎﻣﻦ ﻭﺭﺍﺀ ﻓﺘﺢ ﺑﺎﺏ ﺍﻻﺟﺘﻬﺎﺩ ﲢﺖ ﺷﻌﺎﺭ ‪ " :‬ﺣﻴﺚ ﺗﻮﺟﺪ ﺍﳌﺼﻠﺤﺔ ﻓﺜﻢ ﺷﺮﻉ‬
‫ﺍﷲ "‪ ،‬ﻫﻮ ﺃﻥ ﻳﺘﺤﻮﻝ ﺍﻻﺟﺘﻬﺎﺩ ﺫﺍﺗﻪ ﺇﱃ ﻭﺳﻴﻠﺔ ﻫﺪﻡ ﻟﻺﺳﻼﻡ ﻣﻦ ﺩﺍﺧﻠﻪ‪ ،‬ﻭﺗﻌﻄﻴﻞ ﺷﺮﻳﻌﺘﻪ ﻭ "‬
‫ﻗﺎﻟﻮﺍ ﺇﻥ ﺍﻟﺸﺎﺭﻉ ﻓﺘﺢ ﺃﻣﺎﻡ ﺍﳌﺴﻠﻤﲔ ﺑﺎﺏ ﺍﻻﺟﺘﻬﺎﺩ ﻭﺍﻟﺮﺃﻱ ﰲ ﺷﺆﻭﻥ ﺩﻳﻨﻬﻢ ‪،‬ﻓﻼ ﻳﻨﺒﻐـﻲ ﺃﻥ‬
‫ﻧﻐﻠﻖ ﺑﺎﺑﺎ ﻓﺘﺤﻪ ﺍﷲ ﺃﻣﺎﻣﻨﺎ ﻟﻠﻮﻟﻮﺝ ﻓﻴﻪ‪ .‬ﰒ ﻗﺎﻟﻮﺍ ‪ :‬ﻭﻗﺪ ﺟﻌﻞ ﺍﷲ ﻣﺒﺪﺃ ﺍﳌﺼﺎﱀ ﻭﺍﳌﻔﺎﺳﺪ ﺃﺳﺎﺳـﺎ‬
‫)‪-(1‬‬
‫ﺣﺴﻦ ﺍﻟﺘﺮﺍﰊ‪ ،‬ﲡﺪﻳﺪ ﺍﻟﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺩﺍﺭ ﺍﳍﺪﺍﻳﺔ ﻗﺴﻨﻄﻴﻨﺔ ﺍﳉﺰﺍﺋﺮ‪ ،‬ﻃﻴﻌﺔ ‪1990 ،1‬ﻡ‪ ،‬ﺹ‪.67‬‬
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‫ﺍﻟﺒـﺎﺏ ﺍﻷﻭﻝ" ﲤﻬـﻴﺪﻱ" ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋـﺎﺷﻮﺭ ﻭﻛﺘﺎﺑﻪ "ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ"‬
‫ﻟﺸﺮﻳﻌﺘﻪ‪ ،‬ﻭﻣﻨﺎﺭﺍ ﻟﻠﻜﺸﻒ ﻋﻦ ﺣﻘﻴﻘﺔ ﺃﺣﻜﺎﻣﻪ‪ .‬ﻓﺤﻴﺜﻤﺎ ﻭﺟﺪﺕ ﺍﳌﺼﻠﺤﺔ ﻓﺜﻢ ﺷـﺮﻉ ﺍﷲ‪...،‬‬
‫ﻭﺍﺳﺘﺪﺍﺭﻭﺍ ﺇﱃ ﻓﻘﻪ ﺍﻹﺳﻼﻡ ﻭﺃﺻﻮﻟﻪ ﻓﻘﺎﻟﻮﺍ‪ :‬ﻭﺍﳌﺼﺎﱀ ﻣﻌﺘﱪﺓ ﰲ ﺍﻹﺳﻼﻡ‪ .‬ﰒ ﲨﻌﻮﺍ ﺍﳌﻘـﺪﻣﺘﲔ‬
‫ﺇﱃ ﺑﻌﻀﻬﻤﺎ ﺑﺮﺑﺎﻁ ﻏﲑ ﺷﺮﻋﻲ‪ ،‬ﻭﺍﺳﺘﻮﻟﺪﻭﺍ ﻣﻨﻬﻤﺎ ﻧﺘﻴﺠﺔ ﻣﻦ ﺳﻔﺎﺡ ﻓﻘﺎﻟﻮﺍ‪ :‬ﺇﻥ ﻣﺪﻧﻴﺔ ﺍﻟﻐـﺮﺏ‬
‫ﺑﺄﻭﺿﺎﺭﻫﺎ‪ ،‬ﻭﻧﻈﻢ ﺍﻟﺸﺮﻕ ﲟﺎﺩﻳﺘﻬﺎ‪ ،‬ﻭﻓﺴﺎﺩﻫﺎ ﻣﻌﺘﱪﺓ ﰲ ﺍﻹﺳﻼﻡ!!‬
‫ﻭﻟﻴﺲ ﻫﺪﻓﻬﻢ ﺍﺟﺘﻬﺎﺩﺍ ﰲ ﺍﻹﺳﻼﻡ ﻭﻻ ﺗﺒﻴ‪‬ﻨﺎ ﻟﻠﻤﺼﺎﱀ ﺍﳌﺮﻋﻴﺔ ﻓﻴﻪ‪ ،‬ﻭﺇﳕﺎ ﺍﳍﺪﻑ ‪ -‬ﺑﻌـﺪ ﺃﻥ‬
‫ﺗﻌﺬﺭ ﻫﺪﻡ ﺍﻹﺳﻼﻡ ﺑﻜﻞ ﻣﻦ ﺍﻟﻮﺳﻴﻠﺘﲔ ﺍﻟﺴﺎﺑﻘﺘﲔ ‪ -‬ﻫﻮ ﺍﻟﺘﻠﺼﺺ ﺇﱃ ﺩﺍﺧﻠﻪ ‪،‬ﻭﺗﻔﺮﻳﻐـﻪ ﻣـﻦ‬
‫ﻋﺎﻣﺔ ﻣﺒﺎﺩﺋﻪ ﻭﺣﻘﺎﺋﻘﻪ‪" ....‬‬
‫)‪(1‬‬
‫ﰒ ﺃﺭﺩﻑ ﻗﺎﺋﻼ ‪ … " :‬ﻓﻬﺬﺍ ﺍﻟﻄﻮﺭ ﺍﳉﺪﻳﺪ ﺍﻟﺬﻱ ﺑﺪﺃﻩ ﺃﻋﺪﺍﺀ ﺍﳌﺴﻠﻤﲔ ﰲ ﺣﺮﺏ ﺍﻹﺳﻼﻡ‪،‬‬
‫ﻭﻫﺬﻩ ﺍﳌﺴﺆﻭﻟﻴﺔ ﺍﻟﱵ ﻳﺘﺤﻤﻠﻬﺎ ﺍﳌﺴﻠﻤﻮﻥ ﺍﻟﻴﻮﻡ ﻟﺼﺪ ﻫﺬﻩ ﺍﳊﺮﺏ ﻭﺍﻟﻜﺸﻒ ﻋﻨﻬﺎ ﺟﻌﻼﱐ ﻣﻨﺬ‬
‫ﻓﺘﺮﺓ ﺑﻌﻴﺪﺓ ﻣﻦ ﺍﻟﺰﻣﻦ‪ ،‬ﺃﻓﻜﺮ ﰲ ﺩﺭﺍﺳﺔ ﻣﻮﺿﻮﻉ "ﺿﻮﺍﺑﻂ ﺍﳌﺼﻠﺤﺔ ﰲ ﺍﻟـﺸﺮﻳﻌﺔ ﺍﻹﺳـﻼﻣﻴﺔ‬
‫‪"....‬‬
‫)‪(2‬‬
‫ﻓﺎﻹﻣﺎﻡ‪ :‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻣ ‪‬ﻬﺪ ﺍﻟﺴﺒﻴﻞ ﻟﻜﺘﺎﺑﺔ ﻫﺬﻩ ﺍﻻﻫﺘﻤﺎﻣـﺎﺕ ﺑﺪﺭﺍﺳـﺔ ﺍﳌﻘﺎﺻـﺪ ﺍﻟﻌﺎﻣـﺔ‬
‫ﻟﻠﺸﺮﻳﻌﺔ‪ ،‬ﺣﱴ ﺗﺘﻀﺢ ﻣﻌﺎﳌﻬﺎ ﻟﺬﻭﻱ ﺍﻹﺧﺘﺼﺎﺹ‪.‬‬
‫ﻛﻤﺎ ﺃﺳﻬﻢ ﻛﺘﺎﺏ ﺍﻹﻣﺎﻡ‪ :‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﻣﻦ ﻧﺎﺣﻴﺔ ﺃﺧﺮﻯ ﰲ ﺍﻵﰐ ‪:‬‬
‫•‬
‫ﺇﺛﺎﺭﺓ ﺍﻻﻫﺘﻤﺎﻡ ﺑﻀﺮﻭﺭﺓ ﻓﺼﻞ ﺍﳌﻘﺎﺻﺪ ﻋﻦ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪.‬‬
‫•‬
‫ﺍﻟﺘﻨﺒﻴﻪ ﺇﱃ ﺃﳘﻴﺔ ﺍﺳﺘﺨﻼﺹ ﻋﻠﻢ ﺍﳌﻘﺎﺻﺪ ﻣﻦ ﺃﺻﻮﻝ ﻣﻘﺎﺻﺪﻳﺔ ﻗﻄﻌﻴﺔ ‪،‬ﺃﻭ ﻗﺮﻳﺒﺔ ﻣـﻦ‬
‫ﺍﻟﻘﻄﻊ ﻳﺘﻮﺳﻞ ‪‬ﺎ ﰲ ﻓﻘﻪ ﺍﻟﺸﺮﻳﻌﺔ‪.‬‬
‫•‬
‫ﺍﺳﺘﺪﺭﺍﻛﻪ ﻋﻠﻰ ﺍﻷﺻﻮﻟﻴﲔ ﺍﻟﺬﻳﻦ ﻓﺎ‪‬ﻢ ﺍﻟﺒﺤﺚ ﻋﻦ ﺿﻮﺍﺑﻂ ﺍﳌﺼﻠﺤﺔ‬
‫ﺍﻟﻌﻠﻤﻴﺔ ‪ ،‬ﻭﺍﻟﻌﻤﻠﻴﺔ ﰲ ﳎﺎﻝ ﺍﳌﻌﺎﻣﻼﺕ ﺍﳌﺪﻧﻴﺔ ﲟﺎ ﺟﻌﻠﻪ ﻳﻨﺘﻬﻲ ﺇﱃ ﻭﺿﻊ‬
‫ﺗﻌﺮﻳﻒ ﺭﺍﺋﺪ ﳊﺪ ﺍﻟﻮﺻﻒ ﺍﻟﺬﻱ ﻳﻌﺘﱪ ﺑﻪ ﺍﻟﻔﻌﻞ ﺻﻼﺣﺎ ﺃﻭ ﻓﺴﺎﺩﺍ‪.‬‬
‫•‬
‫ﺃﺳﻬﻢ ﻛﺬﻟﻚ ﰲ ﺇﺛﺮﺍﺀ ﻭﺇﺭﺷﺎﺩ ﻋﻘﻠﻨﺔ ﺍﻟﻔﻜﺮ ﺍﻟﺘﺸﺮﻳﻌﻲ‪.‬‬
‫)‪ - (1‬ﺍﻟﺒﻮﻃﻲ ﳏﻤﺪ ﺳﻌﻴﺪ ﺭﻣﻀﺎﻥ‪ ،‬ﺿﻮﺍﺑﻂ ﺍﳌﺼﻠﺤﺔ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ‪،‬ﺹ ‪.17‬‬
‫)‪ -(2‬ﻧﻔﺲ ﺍﳌﺮﺟﻊ‪ ،‬ﺹ‪.20‬‬
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‫ﺍﻟﺒـﺎﺏ ﺍﻷﻭﻝ" ﲤﻬـﻴﺪﻱ" ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋـﺎﺷﻮﺭ ﻭﻛﺘﺎﺑﻪ "ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ"‬
‫ﻭﺧﻼﺻﺔ ﺍﻟﻘﻮﻝ‪ :‬ﺇﻥ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﺑﺘﺄﻟﻴﻔﻪ ﻟﻜﺘﺎﺑﻪ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‪،‬‬
‫ﻗﺪ ﺃﺣﺪﺙ ﺍﻧﻘﻼﺑﺎ ﰲ ﺍﻟﺘﻔﻜﲑ ﺍﻹﺳﻼﻣﻲ ﺍﳌﻌﺎﺻﺮ‪ ،‬ﻋﻠﻰ ﻋﺪﺓ ﺃﺻﻌﺪﺓ ﻣﻦ ﺃﳘﻬﺎ ‪:‬‬
‫•‬
‫ﺗﻔﻌﻴﻞ ﺍﻟﺒﺤﺚ ﺍﳌﻘﺎﺻﺪﻱ‪.‬‬
‫•‬
‫ﺍﻟﺘﻨﺒﻴﻪ ﺇﱃ ﺿﺮﻭﺭﺓ ﺇﺧﻀﺎﻉ ﺍﻟﺘﺮﺍﺙ ﺇﱃ ﻗﺮﺍﺀﺓ ﺟﺪﻳﺪﺓ ﺗﺴﺘﻠﻬﻢ ﺻﺎﳊﻪ ﻭﺗـﺼﺤﺢ‬
‫ﻓــﺎﺳﺪﻩ‪.‬‬
‫•‬
‫ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﻟﺘﻔﺎﺗﺔ ﺍﻟﺒﺎﺣﺜﲔ ﺇﱃ ﳎﺎﻝ ﺍﳌﻌـﺎﻣﻼﺕ ﻭﺍﻵﺩﺍﺏ‪ ،‬ﻟـﺴﺪ ﺍﻟﻔـﺮﺍﻍ‪،‬‬
‫•‬
‫ﺇﺛﺒﺎﺗﻪ ﺑﻄﺮﻳﻘﺔ ﻏﲑ ﻣﺒﺎﺷﺮﺓ ﺃﻥ ﺍﻻﺟﺘﻬﺎﺩ ﻭﺍﻟﺒﺤﺚ ﺍﻟﺪﻳﲏ ﺍﻟﻔﻘﻬﻲ ﻳﺘﻄﻠﺒﺎﻥ ﻣﻌﺮﻓـﺔ‬
‫ﻭﺍﺳﺘﺪﺭﺍﻙ ﺍﳋﻠﻞ‪.‬‬
‫ﺷﺎﻣﻠﺔ ﻟﻠﺸﺮﻳﻌﺔ‪ ،‬ﻭﺍﻟﻠﻐﺔ‪ ،‬ﻭﺍﻟﻌﻠﻮﻡ ﺍﻟﻌﻘﻠﻴﺔ‪ ،‬ﻭﻣﺘﺎﺑﻌﺔ ﻟﺘﻄﻮﺭﺍﺕ ﺍﳊﻴﺎﺓ ﺍﳌﻌﺎﺻﺮﺓ‪.‬‬
‫ﻭﺑﻌﺪ ﻫﺬﺍ ﻛﻠﻪ‪ ،‬ﻫﻞ ﳝﻜﻦ ﺍﻋﺘﺒﺎﺭ ﻛﺘﺎﺏ "ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ " ﻟﺒﻨﺔ ﻫﺎﻣﺔ ﰲ ﺻﺮﺡ‬
‫ﺑﻨﺎﺀ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬
‫ﻭﻫﻜﺬﺍ ﻓﺈﻥ ﻛﺘﺎﺏ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ "ﻣﻘﺎﺻﺪ ﺍﻟـﺸﺮﻳﻌﺔ ﺍﻹﺳـﻼﻣﻴﺔ "‬
‫ﺍﻟﺼﻐﲑ ﺍﳊﺠﻢ ﺃﺑﺎﻥ ﻣﺎ ﳍﺬﺍ ﺍﳌﺒﺤﺚ ﻣﻦ ﺿﺠﺔ ﻣﻦ ﻭﺿﻮﺡ ﻭ ﺩﻗﺔ ﻭﺗﺒﻮﻳـﺐ ﻭ ﺃﺑـﺮﺯ ﺃﳘﻴﺘـﻪ‬
‫ﻟﻴﺪﺭﺱ ﻛﻌﻠﻢ ﻣﺴﺘﻘﻞ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﰲ ﺍﳉﺎﻣﻌﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ " ‪ 1‬ﻓﺎﻹﻣﺎﻡ ﳏﻤﺪ ﺍﻟﻄـﺎﻫﺮ‬
‫ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻋﺎﱂ ﳎﺪﺩ ﻟﻠﺘﻔﻜﲑ ﺍﳌﻘﺎﺻﺪﻱ ﳍﺬﺍ ﺍﻟﻌﺼﺮ ﺑﻌﺪ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻃﱯ‬
‫ﺳﻨﺘﻌﺮﻑ ﻋﻠﻴﻬﺎ ﺑﻌﺪ ﺩﺭﺍﺳﺘﻨﺎ ﻟﻠﻤﺮﺍﺣﻞ ﺍﻟﱵ ﻣﺮ ‪‬ﺎ ﺍﻟﻔﻜﺮ ﺍﳌﻘﺎﺻﺪﻱ ﻗﺒﻞ ﺍﻹﻣـﺎﻡ‪ :‬ﺍﺑـﻦ‬
‫ﻋﺎﺷﻮﺭ ﻣﻦ ﺣﻴﺚ ﺍﻟﻨﺸﺄﺓ ﻭﺍﻟﺘﻄﻮﺭ ﺣﱴ ﻳﺘﺒﲔ ﻟﻨﺎ ﻗﻴﻤﺔ ﺗﻨﻈﲑ ﻫﺬﺍ ﺍﻟﻌﻼﻣـﺔ ﻟﻌﻠـﻢ ﺍﳌﻘﺎﺻـﺪ‬
‫ﺍﻟﺸﺮﻋﻴﺔ ﰲ ﺍﻟﺒﺎﺏ ﺍﳌﻮﺍﱄ ‪:‬‬
‫‪ -1‬ﺍﻟﻐﺎﱄ ﺑﻠﻘﺎﺳﻢ ‪ ،‬ﺷﻴﺦ ﺍﳉﺎﻣﻊ ﺍﻷﻋﻈﻢ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ ‪ ،‬ﺹ ‪101 ،100‬‬
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‫ﺍﻟﺒـﺎﺏ ﺍﻷﻭﻝ" ﲤﻬـﻴﺪﻱ" ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋـﺎﺷﻮﺭ ﻭﻛﺘﺎﺑﻪ "ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ"‬
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‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻨﻲ" ﺘﺄﺼﻴﻠﻲ" ﻤﺭﺍﺤل ﻨﺸﺄﺓ ﻭ ﻅﻬﻭﺭ ﻭ ﺘﻁﻭﺭ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻗﺒل ﺍﻹﻤﺎﻡ‪ :‬ﺍﺒﻥ ﻋﺎﺸﻭﺭ ) ﻤﻥ ﺍﻟﺘﺭﻤﺫﻱ ﺍﻟﺤﻜﻴﻡ ﺇﻟﻰ ﺍﻟﺸﺎﻁﺒﻲ (‬
‫اﻟﺒﺎب اﻟﺜﺎﻧﻲ" ﺗﺄﺻﻴﻠﻲ"‬
‫ﻤﺭﺍﺤل ﻨﺸﺄﺓ ﻭ ﻅﻬﻭﺭ ﻭ ﺘﻁﻭﺭ ﺍﻟﻔﻜﺭ‬
‫ﺍﻟﻤﻘﺎﺼﺩﻱ ﻗﺒل ﺍﻹﻤﺎﻡ‪ :‬ﺍﺒﻥ ﻋﺎﺸﻭﺭ‬
‫) ﻤﻥ ﺍﻟﺘﺭﻤﺫﻱ ﺍﻟﺤﻜﻴﻡ ﺇﻟﻰ ﺍﻟﺸﺎﻁﺒﻲ (‬
‫ﻭﻴﺸﺘﻤل ﻋﻠﻰ ﻓﺼﻠﻴﻥ ‪:‬‬
‫ﺘﻤﻬــﻴـﺩ ‪:‬‬
‫ﺍﻟﻔﺼل ﺍﻷﻭل ‪ :‬ﺍﻹﺭﻫﺎﺼﺎﺕ ﺍﻷﻭﻟﻰ ﻟﻠﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ‬
‫ﺍﻟﻔﺼل ﺍﻟﺜﺎﻨﻲ ‪ :‬ﻤﺭﺍﺤل ﻨﺸﺄﺓ ﻭ ﻅﻬﻭﺭ ﻭﺘﻁﻭﺭ ﺍﻟﻔﻜﺭ‬
‫ﺍﻟﻤﻘﺎﺼﺩﻱ ﻤﻥ ﺍﻟﺘﺭﻤﺫﻱ ﺍﻟﺤﻜﻴﻡ ﺇﻟﻰ ﺍﻹﻤﺎﻡ ﺍﻟﺸﺎﻁﺒﻲ‪.‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻨﻲ" ﺘﺄﺼﻴﻠﻲ" ﻤﺭﺍﺤل ﻨﺸﺄﺓ ﻭ ﻅﻬﻭﺭ ﻭ ﺘﻁﻭﺭ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻗﺒل ﺍﻹﻤﺎﻡ‪ :‬ﺍﺒﻥ ﻋﺎﺸﻭﺭ ) ﻤﻥ ﺍﻟﺘﺭﻤﺫﻱ ﺍﻟﺤﻜﻴﻡ ﺇﻟﻰ ﺍﻟﺸﺎﻁﺒﻲ (‬
‫ﲤﻬﻴـﺪ ‪:‬‬
‫ﻗﺒﻞ ﻣﻌﺎﳉﺔ ﺍﳌﻮﺿﻮﻉ ﺑﺸﻜﻞ ﻣﺴﺘﻔﻴﺾ ﳚﺪﺭ ﰊ ﺃﻥ ﺃﻃﺮﺡ ﺍﻷﺳﺌﻠﺔ ﺍﻟﺘﺎﻟﻴﺔ ‪ ،‬ﰒ ﺃﺟﻴﺐ ﻋﻨﻬﺎ ﺣﱴ‬
‫ﻳﺘﺴﲎ ﱄ ﺑﻠﻮﺭﺓ ﺍﻷﺭﺿﻴﺔ ﺍﻟﱵ ﻧﺸﺄ ﻓﻴﻬﺎ ﺍﻟﻔﻜﺮ ﺍﳌﻘﺎﺻﺪﻱ ‪ ،‬ﻭ ﺍﳌﺮﺍﺣﻞ ﺍﻟﱵ ﻣﺮ ‪‬ﺎ ﻭ ﺍﻷﺳﺌﻠﺔ ﻫﻲ ‪:‬‬
‫• ﻣﱴ ﻧﺸﺄ ﺍﻟﻔﻜﺮ ﺍﳌﻘﺎﺻﺪﻱ ؟ ﻭﻛﻴﻒ ﺫﻟﻚ ؟ ‪.‬‬
‫• ﻭﺇﱃ ﻣﻦ ﻳﺮﺟﻊ ﺍﻟﻔﻀﻞ ﰲ ﺍﻟﻜﺸﻒ ﻋﻨﻪ ﻭﺍﻟﺪﻋﻮﺓ ﺇﻟﻴﻪ ؟ ‪.‬‬
‫• ﻛﻴﻒ ﺗﻄﻮﺭ ؟ ﻭﻣﺎ ﻫﻲ ﺍﳌﺮﺍﺣﻞ ﺍﻷﺳﺎﺳﻴﺔ ﺍﻟﱵ ﺍﺟﺘﺎﺯﻫﺎ ﰲ ﺗﻄـﻮﺭﻩ ؟ ﻭ ﺇﱃ ﻣـﺎ‬
‫ﺍﻧﺘﻬﻰ ﺇﻟﻴﻪ ؟ ‪.‬‬
‫ﻫﺬﻩ ﺃﺳﺌﻠﺔ ﻻ ﺑﺪ ﻣﻨﻬﺎ‪ ،‬ﻭﺍﻹﺟﺎﺑﺔ ﻋﻠﻴﻬﺎ ﺿﺮﻭﺭﻳﺔ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻣﻦ ﺩﺭﺍﺳﺘﻨــﺎ‪ ،‬ﻗـﺼﺪ‬
‫ﺍﻟﻮﺻﻮﻝ ﺇﱃ ‪ " :‬ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ‪ :‬ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ " ﻣﻦ ﺧـﻼﻝ ﻛﺘﺎﺑـﻪ‪:‬‬
‫"ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ " ‪.‬ﺣﻴﺚ ﺃﻥ ﲢﺪﻳﺪ ﺟﻮﺍﻧﺐ ﺍﻟﺘﻨﻈﲑ ﻋﻨﺪ ﺍﻟﺸﻴﺦ ﰲ ﻛﺘﺎﺑـﻪ ﻳﺘﻄﻠـﺐ‬
‫ﻣﻌﺮﻓﺔ ﺁﺛﺎﺭ ﻣﻦ ﺳﺒﻘﻪ ﰲ ﻫﺬﺍ ﺍﳌﻴﺪﺍﻥ‪ ،‬ﻭﻣﺪﻯ ﺗﻘﺪﻣﻪ ﰲ ﻫﺬﺍ ﺍ‪‬ﺎﻝ‪ ،‬ﺇﺫ ﲟﻌﺮﻓﺘﻨﺎ ﺍﻟﺘﺎﻣﺔ ﳌـﺎ ﻗﺪﻣـﻪ‬
‫ﺍﻟﺴﻠﻒ‪ ،‬ﻧﻜﻮﻥ ﺃﻗﺪﺭ ﻭﺃﻗﻮﻯ ﻋﻠﻰ ﺗﻘﺪﻳﺮ ﻣﺎ ﺟﺎﺀ ﺑﻪ ﺍﳋﻠﻒ‪ ،‬ﻭﻣﻦ ﻫﻨﺎ ﻳﺄﰐ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻛﺨﻄـﻮﺓ‬
‫ﻻﺯﻣﺔ ﺗﻔﺮﺿﻬﺎ ﻣﻨﻬﺠﻴﺔ ﺍﻟﺒﺤﺚ ﺍﳌﻌﺘﻤﺪﺓ ﰲ ﻫﺬﻩ ﺍﻷﻃﺮﻭﺣﺔ ﻭﺍﻟﱵ ﺗﺘﻄﻠﺐ ﻣﻌﺮﻓﺔ ﺗﻔﺼﻴﻠﻴﺔ ﻟﻈﺮﻭﻑ‬
‫ﻧﺸﺄﺓ ‪،‬ﻭﻇﻬﻮﺭ ﻭﺗﻄﻮﺭ ﺍﻟﻔﻜﺮ ﺍﳌﻘﺎﺻﺪﻱ ﻣﻨﺬ ﺍﻟﻠﺤﻈﺔ ﺍﻷﻭﱃ ﻟﻨﺸﺄﺗﻪ ‪ ،‬ﻭﺇﱃ ﻏﺎﻳﺔ ﺍﻟـﺸﻴﺦ‪ :‬ﳏﻤـﺪ‬
‫ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﰲ ﻣﺆﻟﻔﻪ ﺍﻟﻘﻴﻢ ‪ ،‬ﺍﻟﺬﻱ ﻳﺪﻋﻮ ﻓﻴﻪ ﺇﱃ ﺿﺮﻭﺭﺓ ﺗﺄﺻﻴﻞ ﺍﳌﻘﺎﺻـﺪ ﺍﻹﺳـﻼﻣﻴﺔ‪،‬‬
‫ﻭﺍﻟﺘﺤﻮﻝ ‪‬ﺎ ﻣﻦ ﳎﺮﺩ ﻣﺒﺤﺚ ﰲ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ ،‬ﺇﱃ ﻋﻠﻢ ﻗﺎﺋﻢ ﺑﺬﺍﺗـﻪ ﻣـﺴﺘﻘﻞ ﲟﻮﺿـﻮﻋﻪ‬
‫ﻭﻣﻨﻬﺠﻪ‪ .‬ﺇﻥ ﺣﺴﻦ ﺗﻘﺪﻳﺮ ﻫﺬﻩ ﺍﻟﺪﻋﻮﺓ ﻭﺍﳊﻜﻢ ﳍﺎ‪ ،‬ﺃﻭ ﻋﻠﻴﻬﺎ ﺗﺘﻄﻠﺐ ﺩﺭﺍﺳﺔ ﲢﻠﻴﻠﻴﺔ ﻗﺎﺋﻤﺔ ﻋﻠـﻰ‬
‫ﺃﺳﺎﺱ ﻣﻌﺮﻓﺔ ﻋﻤﻴﻘﺔ ﻭﺷﺎﻣﻠﺔ ‪ ،‬ﻭﺫﻟﻚ ﺑﻐﻴﺔ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﻧﺘﺎﺋﺞ ﳏﺪﺩﺓ ﻣﻦ ﺑﻴﻨﻬﺎ‪:‬‬
‫‪ .1‬ﺍﻟﺘﻌﺮﻑ ﻋﻠﻰ ﺍﳌﱪﺭﺍﺕ ﺍﻟﱵ ﺗﻘﻒ ﻭﺭﺍﺀ ﺩﻋﻮﻩ ﺍﻟﺸﻴﺦ ﻭﻣﻄﺎﻟﺒﺘﻪ ﺑﻔﺼﻞ ﺍﳌﻘﺎﺻﺪ ﻋﻦ ﻋﻠـﻢ‬
‫ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ ،‬ﻭﺍﻟﺘﺤﻮﻝ ‪‬ﺎ ﻣﻦ ﻣﺒﺤﺚ ﻓﺮﻋﻲ ﺇﱃ ﻋﻠﻢ ﻣﺴﺘﻘﻞ ﺍﺳﺘﻘﻼﻻ ﺗﺎﻣﺎ ﻋﻦ ﻋﻠـﻢ‬
‫ﺍﻷﺻﻮﻝ‪ ،‬ﻭﺍﻟﺘﺄﻛﺪ ﻣﻦ ﺃﻥ ﺩﻋﻮﺍﻩ ﺗﻠﻚ ﳍﺎ ﻣﺎ ﻳﱪﺭﻫﺎ ‪.‬‬
‫‪ .2‬ﺍﳌﻌﺮﻓﺔ ﺍﻟﺪﻗﻴﻘﺔ ﻹﺳﻬﺎﻡ ﺍﻟﺸﻴﺦ‪ :‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﰲ ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ‪ ،‬ﻭﻣﺎ ﺗﻔﺮﺩ ﻭﲤﻴﺰ ﺑـﻪ‬
‫ﻋﻦ ﻏﲑﻩ ﰲ ﻫﺬﺍ ﺍ‪‬ﺎﻝ‪.‬‬
‫‪ .3‬ﺍﻟﺘﻤﻜﻦ ﻣﻦ ﺗﻘﻴﻴﻢ ﺍﻟﻔﻜﺮ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻟﺸﻴﺦ ﻣﻘﺎﺭﻧﺔ ﲟﻦ ﺳﺒﻘﻪ ﻳﺘﻴﺢ ﻟﻨﺎ ﺍﻟﺘﻌﺮﻑ ﺑﺪﻗﺔ‬
‫ﻋﻠﻰ ﻣﻜﺎﻧﺘﻪ‪.‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻨﻲ" ﺘﺄﺼﻴﻠﻲ" ﻤﺭﺍﺤل ﻨﺸﺄﺓ ﻭ ﻅﻬﻭﺭ ﻭ ﺘﻁﻭﺭ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻗﺒل ﺍﻹﻤﺎﻡ‪ :‬ﺍﺒﻥ ﻋﺎﺸﻭﺭ ) ﻤﻥ ﺍﻟﺘﺭﻤﺫﻱ ﺍﻟﺤﻜﻴﻡ ﺇﻟﻰ ﺍﻟﺸﺎﻁﺒﻲ (‬
‫اﻟﻔـــﺼـﻞ ا ﻷ و ل ‪:‬‬
‫ﺍﻹﺭﻫﺎﺼﺎﺕ ﺍﻷﻭﻟﻰ ﻟﻠﻔﻜـﺭ‬
‫ﺍﻟﻤﻘﺎﺼﺩﻱ‬
‫ﻭ ﻴﺸﺘﻤل ﻋﻠﻰ ﺍﻟﻤﺒﺎﺤﺙ ﺍﻟﺘﺎﻟﻴﺔ ‪:‬‬
‫ﻤـﻘـﺩﻤـﺔ ‪:‬‬
‫ﺍﻟﻤﺒﺤﺙ ﺍﻷﻭل‪ :‬ﺍﻹﺭﻫﺎﺼﺎﺕ ﻭﺍﻟﻤﻌﺎﻟﻡ ﺍﻟﺩﺍﻟﺔ ﻋﻠﻰ ﺒﺩﺍﻴﺔ‬
‫ﺍﻟﺘﻔﻜﻴﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ‬
‫ﺍﻟﻤﺒﺤﺙ ﺍﻟﺜﺎﻨﻲ‪ :‬ﺃﺜﺭ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻭﻴﺔ ﺍﻟﺸﺭﻴﻔﺔ ﻓﻲ ﻨﺸﺄﺓ ﺍﻟﻔﻜﺭ‬
‫ﺍﻟﻤﻘﺎﺼﺩﻱ ‪.‬‬
‫ﺍﻟﻤﺒﺤﺙ ﺍﻟﺜﺎﻟﺙ‪ :‬ﺃﺜﺭ ﺍﻻﺠﺘﻬﺎﺩ ﻓﻲ ﻨﺸــﺄﺓ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ‪.‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻨﻲ" ﺘﺄﺼﻴﻠﻲ" ﻤﺭﺍﺤل ﻨﺸﺄﺓ ﻭ ﻅﻬﻭﺭ ﻭ ﺘﻁﻭﺭ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻗﺒل ﺍﻹﻤﺎﻡ‪ :‬ﺍﺒﻥ ﻋﺎﺸﻭﺭ ) ﻤﻥ ﺍﻟﺘﺭﻤﺫﻱ ﺍﻟﺤﻜﻴﻡ ﺇﻟﻰ ﺍﻟﺸﺎﻁﺒﻲ (‬
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‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻨﻲ" ﺘﺄﺼﻴﻠﻲ" ﻤﺭﺍﺤل ﻨﺸﺄﺓ ﻭ ﻅﻬﻭﺭ ﻭ ﺘﻁﻭﺭ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻗﺒل ﺍﻹﻤﺎﻡ‪ :‬ﺍﺒﻥ ﻋﺎﺸﻭﺭ ) ﻤﻥ ﺍﻟﺘﺭﻤﺫﻱ ﺍﻟﺤﻜﻴﻡ ﺇﻟﻰ ﺍﻟﺸﺎﻁﺒﻲ (‬
‫ﻣﻘــﺪﻣــﺔ ‪:‬‬
‫ﻻ ﺑﺪ ﻟﻠﺒﺎﺣﺚ ﺍﻷﻛﺎﺩﳝﻲ ﻋﻨﺪ ﺗﻨﺎﻭﻟﻪ ﻟﺪﺭﺍﺳﺔ ﻣﺴﺄﻟﺔ ﻣﺎ‪ ،‬ﻣﻦ ﺍﻟﻌﻮﺩﺓ ﺇﱃ ﺟﺬﻭﺭ ﺗﻠﻚ ﺍﳌﺴﺄﻟﺔ‬
‫ﻭﺍﻟﺘﻌﺮﻑ ﻋﻠﻰ ﺍﻟﻈﺮﻭﻑ ﻭﺍﳌﻼﺑﺴﺎﺕ ﺍﻟﱵ ﻭﺍﻛﺒﺖ ﻧﺸﺄ‪‬ﺎ‪ ،‬ﻭﻛﻴﻒ ﻇﻬﺮﺕ ﺇﱃ ﺍﻟﻮﺟﻮﺩ ؟ ﻭﻣﺎ ﻫﻲ‬
‫ﺍﳉﻮﺍﻧﺐ ﺍﻷﻭﱃ ﺍﻟﱵ ﻇﻬﺮﺕ ﻣﻨﻬﺎ ﻭﻟﻔﺘﺖ ﺍﻻﻧﺘﺒﺎﻩ ﺇﻟﻴﻬﺎ ؟‪.‬ﻛﻴﻒ ﻛﺎﻧﺖ ﺭﺩﻭﺩ ﺍﻟﻔﻌﻞ ؟ ﻫﻞ ﹸﻗﺒﻠﺖ‬
‫ﻭﺳﻠﻢ ‪‬ﺎ ؟‪ .‬ﺃﻡ ﺍﺣﺘﺞ ﻋﻠﻴﻬﺎ ﻭﻋﺎﺭﺿﻬﺎ ؟‪ .‬ﰒ ﻣﺎﺫﺍ ﻛﺎﻧﺖ ﻧﺘﻴﺠﺔ ﺭﺩ ﺍﻟﻔﻌﻞ ﻋﻠﻴﻬﺎ ؟‪ .‬ﻫﻞ ﻋﻄﻞ‬
‫ﺫﻟﻚ ﺗﻄﻮﺭﻫﺎ ؟‪ .‬ﺃﻡ ﻋﺠﻞ ﺑﻪ؟‪ .‬ﰒ ﻣﺎ ﻫﻲ ﺃﺑﺮﺯ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﱵ ﺳﺎﳘﺖ ﰲ ﺗﻌﺰﻳﺰ ﻭﺟﻮﺩﻫﺎ‪ ،‬ﻭﺍﻟﺘﻤﻜﲔ‬
‫ﳍﺎ؟‪ .‬ﻭﳌﺎﺫﺍ؟‬
‫ﺇﻥ ﻣﻌﺮﻓﺔ ﺍﻟﺒﺎﺣﺚ ﻟﻜﻞ ﺫﻟﻚ ﻫﻮ ﺍﻟﺬﻱ ﳚﻌﻠﻪ ﻗﺎﺩﺭﺍ ﻋﻠﻰ ﺃﻥ ﻳﺘﻜﻔﻞ ﺑﺎﻟﻨﻈﺮ ﰲ ﺍﳌﺴﺄﻟﺔ‪ ،‬ﻭﺍﻟﺒﺖ‬
‫ﻓﻴﻬﺎ‪ ,‬ﻷﻥ ﺫﻟﻚ ﻳﻮﻓﺮ ﻟﻪ ﺍﳌﻌﻄﻴﺎﺕ ﺍﻟﱵ ﺗﺴﺎﻋﺪﻩ ﻋﻠﻰ ﺑﻨﺎﺀ ﻣﻘﺪﻣﺎﺕ ﺳﻠﻴﻤﺔ ﺗﺘﻴﺢ ﻟﻪ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺑﻨﺎﺀ‬
‫ﻧﺘﺎﺋﺞ ﻋﻠﻰ ﺟﺎﻧﺐ ﻛﺒﲑ ﻣﻦ ﺍﻟﺼﺤﺔ ﻭﺍﻟﺪﻗﺔ‪.‬‬
‫ﻭﻋﻤﻼ ‪‬ﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﱵ ﻻ ﻳﻨﻜﺮﻫﺎ ﺑﺎﺣﺚ‪ ،‬ﺧﺼﺼﻨﺎ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﻟﻠﺘﻌـﺮﻑ ﻋﻠـﻰ‬
‫ﺍﻹﺭﻫﺎﺻﺎﺕ ﺍﻷﻭﱃ ﺍﻟﱵ ﺩﻟﺖ ﻋﻠﻰ ﺑﺪﺍﻳﺔ ﻇﻬﻮﺭ ﻭﺗﻄﻮﺭ ﺍﻟﻔﻜﺮ ﺍﳌﻘﺎﺻﺪﻱ‪ ،‬ﻣﺮﻛﺰﻳﻦ ﰲ ﺫﻟﻚ ﻋﻠﻰ‬
‫ﺍﳉﻮﺍﻧﺐ ﻭﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﱵ ﻫﻲ ﺫﺍﺕ ﻋﻼﻗﺔ ﻭﺍﺿﺤﺔ ﲟﻮﺿﻮﻉ ﺍﻷﻃﺮﻭﺣﺔ ﻭﺃﻫـﺪﺍﻓﻬﺎ ﻋﻠـﻰ ﻭﺟـﻪ‬
‫ﺍﳋﺼﻮﺹ‪ ،‬ﻧﻌﲏ ﺑﺬﻟﻚ ﺃﻧﻨﺎ ﻻ ﻧﻠﺰﻡ ﺃﻧﻔﺴﻨﺎ ﺑﺘﻘﺼﻲ ﻛﻞ ﺍﻟﻌﻮﺍﻣﻞ ﻭﺍﳌﺆﺛﺮﺍﺕ ﻭﺇﳕﺎ ﺳﻨﺒﻘﻲ ﻣﻨﻬﺎ ﻣـﺎ‬
‫ﻛﺎﻥ ﻟﻪ ﻋﻼﻗﺔ ﲟﻮﺿﻮﻋﻨﺎ ﻭ‪‬ﺪﻓﻪ‪.‬‬
‫ﻭﺍﻵﻥ‪ .‬ﻣﺎ ﻫﻲ ﺍﻹﺭﻫﺎﺻﺎﺕ ﺍﻷﻭﱃ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺑﺪﺍﻳﺔ ﻧﺸﺄﺓ ﺍﻟﻔﻜﺮ ﺍﳌﻘﺎﺻﺪﻱ ؟ ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ ‪:‬‬
‫ﺍﻹﺭﻫﺎﺻﺎﺕ ﻭﺍﳌﻌﺎﱂ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺑﺪﺍﻳﺔ ﺍﻟﺘﻔﻜﲑ ﺍﳌﻘﺎﺻﺪﻱ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬
‫ﻟﻮ ﺭﺟﻌﻨﺎ ﺇﱃ ﺍﻟﺒﺪﺍﻳﺎﺕ ﺍﻷﻭﱃ ﻟﻺﺳﻼﻡ ‪،‬ﻭﺗﺄﻣﻠﻨﺎ ﰲ ﺑﻌﺾ ﺍﳌﻮﺍﻗﻒ ﺍﻟﱵ ﻋﺮﺿـﺖ ﻟﻠﺮﺳـﻮﻝ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻭﺻﺤﺎﺑﺘﻪ ‪ .‬ﻭﺃﻣﻌﻨﺎ ﺍﻟﻨﻈﺮ‪ ،‬ﻭﻗﻤﻨﺎ ﺑﺘﺤﻠﻴﻞ ﻣﺎ ﺻﺪﺭ ﻋﻨﻬﻢ ﺇﺯﺍﺀﻫﺎ ﻣـﻦ ﺁﺭﺍﺀ‬
‫ﻭﺃﺣﻜﺎﻡ‪ ،‬ﳍﺪﺍﻧﺎ ﺫﻟﻚ ﺇﱃ ﺍﻟﺘﻌﺮﻑ ﻋﻠﻰ ﺍﳌﺆﺷﺮﺍﺕ ﺍﻷﻭﱃ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺑﺪﺍﻳﺔ ﺗﺸﻜﻞ ﻭﺗﻜﻮﻳﻦ ﺍﻟﻔﻜﺮ‬
‫ﺍﳌﻘﺎﺻﺪﻱ‪ ،‬ﰲ ﺍﻟﻌﺼﺮ ﺍﻷﻭﻝ ﻟﻺﺳﻼﻡ ﺫﺍﺗﻪ‪ ,‬ﻓﻤﻮﻗﻒ ﺍﻟﺮﺳﻮﻝ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﺍﳊﺎﺳﻢ ﻣﻦ‬
‫ﻗﻀﻴﺔ ﺍﳌﺮﺃﺓ ﺍﳌﺨﺰﻭﻣﻴﺔ)*( ﺍﻟﱵ ﺳﺮﻗﺖ‪ ،‬ﻭﺍﻟﱵ ﺗﺸﻔﻊ ﻗﻮﻣﻬﺎ ﺑﺄﺳﺎﻣﺔ ﺑﻦ ﺯﻳﺪ ﻹﺳﻘﺎﻁ ﺍﳊﺪ ﻋﻨﻬﺎ ﻳﺪﻝ‬
‫ﺩﻻﻟﺔ ﻭﺍﺿﺤﺔ ﻋﻠﻰ ﺃﻥ ﺍﻟﺮﺳﻮﻝ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻛﺎﻥ ﻳﻌﻠﻢ ﺃﻥ ﺍﳊﺪﻭﺩ ﺍﳌﻔﺮﻭﺿـﺔ ﻣـﺎ‬
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‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻨﻲ" ﺘﺄﺼﻴﻠﻲ" ﻤﺭﺍﺤل ﻨﺸﺄﺓ ﻭ ﻅﻬﻭﺭ ﻭ ﺘﻁﻭﺭ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻗﺒل ﺍﻹﻤﺎﻡ‪ :‬ﺍﺒﻥ ﻋﺎﺸﻭﺭ ) ﻤﻥ ﺍﻟﺘﺭﻤﺫﻱ ﺍﻟﺤﻜﻴﻡ ﺇﻟﻰ ﺍﻟﺸﺎﻁﺒﻲ (‬
‫ﻓﺮﺿﺖ ﺇﻻ ﻟﺘﺤﻘﻴﻖ ﻣﻘﺎﺻﺪ‪ ،‬ﺇﻣﺎ ﻟﺘﺤﻘﻴﻖ ﻣﺼﻠﺤﺔ‪ ،‬ﺃﻭ ﺩ ‪‬ﺭ ِﺀ ﻣﻔﺴﺪﺓ‪ ،‬ﺑﺪﻟﻴﻞ ﻗﻮﻟﻪ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ‬
‫ﻕ‬
‫ﻒ ‪‬ﺗ ‪‬ﺮﻛﹸﻮ ‪‬ﻩ ‪‬ﻭِﺇﺫﹶﺍ ‪‬ﺳ ‪‬ﺮ ‪‬‬
‫ﺸﺮِﻳ ‪‬‬
‫ﻕ ﺍﻟ ‪‬‬
‫ﺿﻞﱠ ‪‬ﻣ ‪‬ﻦ ﹶﻗ‪‬ﺒﹶﻠ ﹸﻜ ‪‬ﻢ ﹶﺃ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﻛﹶﺎﻧ‪‬ﻮﺍ ِﺇﺫﹶﺍ ‪‬ﺳ ‪‬ﺮ ‪‬‬
‫ﻭﺳﻠﻢ‪ -‬ﻷﺳﺎﻣﺔ ‪ِ ":‬ﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬‬
‫ﺤ ‪‬ﺪ " )‪ . (1‬ﻓﻬﻮ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﰲ ﻣﻮﻗﻔﻪ ﺫﻟﻚ ﻳﻬﺪﻑ ﺇﱃ‬
‫ﻒ ﻓِﻴ ِﻬ ‪‬ﻢ ﹶﺃﻗﹶﺎﻣ‪‬ﻮﺍ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺍﹾﻟ ‪‬‬
‫ﻀﻌِﻴ ‪‬‬
‫ﺍﻟ ‪‬‬
‫ﺍﳌﻘﺼﺪ ﺍﻟﺬﻱ ﺇﻥ ﱂ ﻳﺮﺍﻉ‪ ،‬ﺗﻨﺘﺞ ﻋﻦ ﻋﺪﻡ ﻣﺮﺍﻋﺎﺗﻪ‪ ،‬ﺇﻫﺪﺍﺭ ﻣﺼﻠﺤﺔ ﺃﻋﻈﻢ‪ ،‬ﺗﻌﻮﺩ ﺑﻌﻮﺍﻗﺐ ﻭﺧﻴﻤـﺔ‬
‫ﻋﻠﻰ ﺍ‪‬ﺘﻤﻊ ﻛﻠﻪ‪ ،‬ﺑﺪﻟﻴﻞ ﺃﻥ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻮﺍﺕ ﺍﷲ ﻭﺳﻼﻣﻪ ﻋﻠﻴﻪ‪ ،‬ﺩﻟﺖ ﺃﻗﻮﺍﻟﻪ ﻭﺃﻓﻌﺎﻟﻪ‪ ،‬ﻋﻠﻰ ﻋﻠﻤـﻪ‬
‫‪‬ﺬﻩ ﺍﳌﻘﺎﺻﺪ ﻭ ﻭﻗﻮﻓﻪ ﻋﻨﺪﻫﺎ‪ ،‬ﻭﻣﺮﺍﻋﺎﺗﻪ ﳍﺎ‪.‬‬
‫ﻭﻗﺪ ﻳﻘﻮﻝ ﺍﻟﻘﺎﺋﻞ‪:‬ﺇﻥ ﺫﻟﻚ‪ ،‬ﻻ ﻳﺴﺘﻐﺮﺏ ﻣﻦ ﺭﺳﻮﻝ ﺍﷲ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻭﺃﻥ ﺍﻟﻮﺣﻲ‬
‫ﻑ ﻣﻦ ﺇﻥ ﺍﻟﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ ﻗﺪ ﺗﻮﺟـﻪ‬
‫ﻫﻮ ﺍﻟﺬﻱ ﺩﻟﻪ ﻋﻠﻰ ﺫﻟﻚ ﻭﻧﺒﻬﻪ ﺇﻟﻴﻪ‪ ،‬ﻓﻠﻴﺲ ﺫﻟﻚ ﺑﺪﻟﻴﻞ ﻛﺎ ٍ‬
‫ﻣﻨﺬ ﺫﻟﻚ ﺍﻟﻌﺼﺮ ﺇﱃ ﺍﻟﺘﻔﻜﲑ ﺍﳌﻘﺎﺻﺪﻱ‪ ،‬ﻭﺍﺣﺘﻔﻞ ﺑﻪ‪ ،‬ﻭﻋﻠﻰ ﻣﺜﻞ ﻫﺬﺍ ﺍﻻﻋﺘﺮﺍﺽ ﻧﺮﺩ ﻭﻧﻘـﻮﻝ‪ :‬ﺇﻥ‬
‫ﻫﻨﺎﻙ ﻣﻮﺍﻗﻒ ﻟﻠﺼﺤﺎﺑﺔ ﺩﻟﺖ ﻋﻠﻰ ﺍﺣﺘﻔﺎﳍﻢ ﺑﺎﳌﻘﺎﺻﺪ ﻭﻋﻨﺎﻳﺘﻬﻢ ‪‬ﺎ‪ ،‬ﻣﻨﺬ ﺗﻠﻚ ﺍﻟﻔﺘﺮﺓ‪ ،‬ﻓﻬﺬﺍ ﻋﻤـﺮ‬
‫ﺑﻦ ﺍﳋﻄﺎﺏ ‪-‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ -‬ﳜﺎﻟﻒ ﻛﻞ ﻣﻦ ﺃﺷﺎﺭ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ‪-‬‬
‫ﺑﺎﺳﺘﺒﺪﺍﻝ ﺍﻟﻔﺪﻳﺔ ﺍﳌﺎﻟﻴﺔ ﻷﺳﺮﻯ ﺑﺪﺭ ﺑﺘﻌﻠﻴﻢ ﻋﺸﺮﺓ ﻣﻦ ﺻﺒﻴﺔ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﻧﺰﻝ ﺍﻟﻘﺮﺁﻥ ﻣﺆﻳﺪﺍ ﻋﻤـﺮ‬
‫ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﺮﻯ ﺿﺮﻭﺭﺓ ﻗﺘﻞ ﺍﻷﺳﺮﻯ ﻣﻦ ﺍﳌﺸﺮﻛﲔ‪ ،‬ﺣﱴ ‪‬ﻳﺮﻫﺐ ﺍﻟﻜﻔـﺎ ‪‬ﺭ ﺟﺎﻧـﺐ ﺍﻹﺳـﻼﻡ‪،‬‬
‫ﻭﻳﻌﻠﻤﻮﻥ ﺃﻥ ﻻ ﺣﻠﻮﻝ ﻭﺳﻄﻰ‪ .‬ﻭﻋﻠﻰ ﻛﻞ ﻣﻦ ﺣﺎﺭﺏ ﺍﻹﺳﻼﻡ ﻭﺍﳌﺴﻠﻤﲔ ﺃﻥ ﻳﺘﺤﻤﻞ ﺗﺒﻌﺔ ﻣﻮﻗﻔﻪ‬
‫ﺫﻟﻚ ﻣﺎﻟﻴﺎ ﻭﺟﺴﺪﻳﺎ‪ ،‬ﻭﻟﻴﺲ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ‪-‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ -‬ﻫﻮ ﻭﺣﺪﻩ ﺍﻟـﺬﻱ ﺍﻟﺘﻔـﺖ ﺇﱃ‬
‫ﺍﳌﻘﺎﺻﺪ ﻓﻴﻤﺎ ﻳﺼﺪﺭ ﻋﻨﻪ ﻣﻦ ﺁﺭﺍﺀ ‪ ،‬ﺃﻭ ﻳﻘﻮﻝ ﺑﻪ ﻣﻦ ﺃﺣﻜﺎﻡ‪ .‬ﻓﻬﺬﺍ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ‪-‬ﺭﺿـﻲ ﺍﷲ‬
‫ﻋﻨﻪ‪ -‬ﺍﻣﺘﻨﻊ ﻋﻦ ﺗﺴﻠﻴﻢ ﻓﺪﻙ ﻟﻔﺎﻃﻤﺔ ﺍﻟﺰﻫﺮﺍﺀ ‪-‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ‪ -‬ﻷﻧﻪ ﺍﻋﺘﱪ ﺍﻟﺮﺳﻮﻝ ‪-‬ﺻـﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﺍﺧﺘﺺ ‪‬ﺎ ﻧﻔﺴﻪ ﻻ ﺑﺎﻋﺘﺒﺎﺭﻩ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ‪ .‬ﻭﺇﳕﺎ ﺑﺎﻋﺘﺒﺎﺭﻩ ﻭﺍﻟ‪‬ﻴﺎ ﻟﻠﻤﺴﻠﻤﲔ‪ ،‬ﻭﻣﻦ‬
‫ﰒ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﺒﻘﻰ ﲢﺖ ﻳﺪ ﺍﳊﺎﻛﻢ ﺍﻟﺬﻱ ﳜﻠﻔﻪ ﻟﻜﻲ ﻳﻨﻔﻖ ﻣﻨﻬﺎ ﻋﻠﻰ ﻣﺼﺎﱀ ﺍﻟﺪﻭﻟﺔ ﻭﺣﺎﺟﻴـﺎﺕ‬
‫ﺍﻟﺮﻋﻴﺔ‪.‬‬
‫)‪ -(1‬ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻣﻦ ﻛﺘﺎﺏ ﺃﺣﺎﺩﻳﺚ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ ‪ ،6290‬ﺍﻟﻘﺮﺹ ﺍﳌﻀﻐﻮﻁ‪ ،‬ﻣﻮﺳﻮﻋﺔ ﺍﳊﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ‪ ،‬ﺍﻹﺻﺪﺍﺭ‬
‫ﺃ‪ ،1 .2‬ﺷﺮﻛﺔ ﺻﺨﺮ‪ .‬ﻟﱪﺍﻣﺞ ﺍﳊﺎﺳﺐ " ‪ 1996-1991‬ﺇﺣﺪﻯ ﺷﺮﻛﺎﺕ ﳎﻤﻮﻋﺔ ﺍﻟﻌﺎﳌﻴﺔ‪.‬‬
‫)*(‪.‬ﻭ ﺍﲰﻬﺎ ﻓﺎﻃﻤﺔ ﺑﻨﺖ ﺍﻷﺳﻮﺩ ﺑﻦ ﻋﺒﺪ ﺍﻷﺳﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﳐﺰﻭﻡ ﻭ ﻫﻲ ﺑﻨﺖ ﺃﺥ ﺳﻠﻤﺔ ﺑﻦ ﻋﺒﺪ ﺍﻷﺳﺪ ﺍﻟﺼﺤﺎﰊ ﺍﳉﻠﻴﻞ ﺍﻟﺬﻱ ﻛﺎﻥ‬
‫ﺯﻭﺝ ﺃﻡ ﺳﻠﻤﺔ ﻗﺒﻞ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ‪ ،‬ﻗﺘﻞ ﺃﺑﻮﻫﺎ ﻛﺎﻓﺮﺍ ﻳﻮﻡ ﺑﺪﺭ‪ ،‬ﻗﺘﻠﻪ ﲪﺰﺓ ﺑﻦ ﻋﺒﺪ ﺍﳌﻄﻠﺐ‪.‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻨﻲ" ﺘﺄﺼﻴﻠﻲ" ﻤﺭﺍﺤل ﻨﺸﺄﺓ ﻭ ﻅﻬﻭﺭ ﻭ ﺘﻁﻭﺭ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻗﺒل ﺍﻹﻤﺎﻡ‪ :‬ﺍﺒﻥ ﻋﺎﺸﻭﺭ ) ﻤﻥ ﺍﻟﺘﺭﻤﺫﻱ ﺍﻟﺤﻜﻴﻡ ﺇﻟﻰ ﺍﻟﺸﺎﻁﺒﻲ (‬
‫ﻭ ﻛﻤﺎ ﺃﻥ ﻋﻠﻴﺎ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ‪-‬ﻛﺮﻡ ﺍﷲ ﻭﺟﻬﻪ‪ -‬ﺗﺴﺎﺀﻝ ﰲ ﻧﻔﺴﻪ ‪ ،‬ﺃﳛﻖ ﻟﻪ ﺍﻟﺘﻌﻮﻳﻞ ﻋﻠﻰ ﺭﺃﻳﻪ‬
‫ﰲ ﻣﻮﺍﺟﻬﺔ ﺍﳌﻮﻗﻒ ﺍﻟﻌﺎﺭﺽ‪ ،‬ﺃﻡ ﻋﻠﻴﻪ ﺃﻥ ﻳﻠﺘﺰﻡ ﲝﺮﻓﻴﺔ ﺍﻟﺘﻌﻠﻴﻤﺎﺕ ﻭﺻﻴﻐﺔ ﺍﳊﻜﻢ ﻓﺴﺄﻝ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻗﺎﺋﻼ ‪ " :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺇﺫﺍ ﺑﻌﺜﺘﲏ ﰲ ﺷﻲﺀ ﺃﻛﻮﻥ ﻛﺎﻟـﺴﻜﺔ ﺍﶈﻤـﺎﺓ ﺃﻡ‬
‫ﺸﺎﻫ ‪‬ﺪ َﻳﺮﻯ َﻣﺎ ﻻ‬
‫ﺍﻟﺸﺎﻫﺪ ﻳﺮﻯ ﻣﺎ ﻻ ﻳﺮﻯ ﺍﻟﻐﺎﺋﺐ ؟ " ﻓﺄﺟﺎﺑﻪ ﺍﻟﺮﺳﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ‪ " :‬ﺍﻟ َ‬
‫َﻳﺮﻯ ﺍﻟ َﻐﺎﺋﺐ ")‪ . (1‬ﻭﻗﺪ ﺃﺛﺒﺖ ﺍﻟﺘﺎﺭﻳﺦ ﻓﻴﻤﺎ ﺑﻌﺪ ﺃﻥ ﻋﻠﻴﺎ ‪-‬ﻛﺮﻡ ﺍﷲ ﻭﺟﻬﻪ‪ -‬ﻛـﺎﻥ ﻣـﻦ ﺃﺑـﺮﺯ‬
‫ﺍﻟﺼﺤﺎﺑﺔ ﰲ ﺍﻟﻘﻀﺎﺀ ‪ ،‬ﻭﺃﻓﻘﻬﻬﻢ ﺑﺎﻟﺪﻳﻦ‪ ،‬ﻭﺃﻧﻪ ﻛﺎﻥ ﳑﻦ ﻳﺘﺠﺎﻭﺯﻭﻥ ﻇـﺎﻫﺮ ﺍﻟـﻨﺺ ﺇﱃ ﺟـﻮﻫﺮﻩ‬
‫ﻭﻣﻜﻨﻮﻥ ﻣﻀﻤﻮﻧﻪ‪.‬‬
‫ﻭﻻ ﺃﺩﻝ ﻋﻠﻰ ﺫﻟﻚ ﻣﻦ ﺃﻧﻪ ﻗﺪﻡ ﺭﺳﺎﻟﺔ ﺇﱃ ﻭﺍﻟﻴﻪ ﻋﻠﻰ ﻣﺼﺮ ' ﺍﻷﺷﺘﺮ ﺍﻟﻨﺨﻌـﻲ')*( ﺗـﺼﻠﺢ ﺃﻥ‬
‫ﺗﻜﻮﻥ ﺩﺳﺘﻮﺭﺍ ﻟﺮﻭﺍﺩ ﺍﻟﺴﻴﺎﺳﺔ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻛﺸﻒ ﻓﻴﻬﺎ ﻋﻦ ﻣﻘﺼﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻦ ﺍﳊﻜﻢ ‪،‬‬
‫ﻭﺃﻧﻪ ﺃﺑﻌﺪ ﻣﺎ ﻳﻜﻮﻥ ﻋﻦ ﺍﻟﺘﺴﻠﻂ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻭﺟﺒﺎﻳﺔ ﻟﻸﻣﻮﺍﻝ‪ ،‬ﻭﺇﳕـﺎ ﺇﻗـﺮﺍﺭ ﻟﻠﻌـﺪﻝ ‪،‬ﻭﺑـﺴﻂ‬
‫ﻟﻠﻄﻤﺄﻧﻴﻨﺔ‪ ،‬ﻭﺳﻌﻲ ﻟﻺﻋﻤﺎﺭ‪ ،‬ﻭﺃﻥ ﺍﻟﺮﻋﻴﺔ ﳍﺎ ﺍﳊﻖ ﻛﻞ ﺍﳊﻖ ﻋﻠﻰ ﻭﺍﻟﻴﻬﺎ‪ ،‬ﻭﺇﻥ ﺍﺧﺘﻠﻔﺖ ﻋﻘﺎﺋـﺪﻫﺎ‬
‫ﻭﺗﺒﺎﻳﻨﺖ ﺃﻋﺮﺍﻗﻬﺎ ﻳﻘﻮﻝ ﻟﻮﺍﻟﻴﻪ ﻓﻴﻬﺎ ‪ " :‬ﰒ ِﺍﻋﻠﻢ ﺃﱐ ﻗﺪ ﻭﺟﻬﺘﻚ ﺇﱃ ﺑﻼﺩ ﻗﺪ ﺟﺮﺕ ﻋﻠﻴﻬـﺎ ﺩﻭﻝ‬
‫ﺸﺢ ﺑـﺎﻟﻨﻔﺲ‬
‫ﻗﺒﻠﻚ ﻣﻦ ﻋﺪﻝ ﻭﺟﻮﺭ …ﻓﺎﻣﻠﻚ ﻫﻮﺍﻙ ﻭﺷﺢ ﺑﻨﻔﺴﻚ ﻋﻤﺎ ﻻ ﳛﻞ ﻟﻚ ‪،‬ﻓﺈﻥ ﺍﻟـ ‪‬‬
‫ﺇﻧﺼﺎﻑ ﻣﻨﻬﺎ ﻓﻴﻤﺎ ﺃﺣﺒﺖ ﺃﻭ ﻛﺮﻫﺖ‪ ،‬ﻭﺃﺷﻌﺮ ﻗﻠﺒﻚ ﺍﻟﺮﲪﺔ ﻟﻠﺮﻋﻴﺔ‪ ،‬ﻭﺍﶈﺒﺔ ﳍﻢ‪ ،‬ﻭﺍﻟﻠﻄﻒ ‪‬ﻢ‪ ،‬ﻭﻻ‬
‫ﺗﻜﻮﻧﻦ ﻋﻠﻴﻬﻢ ﺳﺒﻌﺎ ﺿﺎﺭﻳﺎ؛ ﺗﻐﺘﻨﻢ ﺃﻛﻠﻬﻢ ‪.‬ﻓﺈ‪‬ﻢ ﺻﻨﻔﺎﻥ ‪:‬‬
‫ﺇﻣﺎ ﺃﺥ ﻟﻚ ﰲ ﺍﻟﺪﻳﻦ ﺃﻭ ﻧﻈﲑ ﻟﻚ ﰲ ﺍﳋﻠﻖ‪ .‬ﻳﻔﺮﻁ ﻣﻨﻬﻢ ﺍﻟﺰﻟﻞ‪ ،‬ﻭﺗﻌﺮﺽ ﳍﻢ ﺍﻟﻌﻠﻞ‪ ،‬ﻭﻳﺆﰐ ﻋﻠﻰ‬
‫ﺃﻳﺪﻳﻬﻢ ﰲ ﺍﻟﻌﻤﺪ ﻭﺍﳋﻄﺄ‪ ،‬ﻓﺄﻋﻈﻬﻢ ﻣﻦ ﻋﻔﻮﻙ ﻭﺻﻔﺤﻚ‪ ،‬ﻣﺜﻞ ﺍﻟﺬﻱ ﲢﺐ ﺃﻥ ﻳﻌﻄﻴـﻚ ﺍﷲ ﻣـﻦ‬
‫)‪(2‬‬
‫ﻋﻔﻮﻩ ﻭﺻﻔﺤﻪ … ﻓﺈﻧﻚ ﺇﻻ ﺗﻔﻌﻞ ﺗﻈﻠﻢ‪ ،‬ﻭﻣﻦ ﻇﻠﻢ ﻋﺒﺎﺩ ﺍﷲ ﻛﺎﻥ ﺍﷲ ﺧﺼﻤﻪ ﺩﻭﻥ ﻋﺒﺎﺩﻩ "‪.‬‬
‫)‪ -(1‬ﺃﲪﺪ‪،‬ﻣﺴﻨﺪ ﺃﲪﺪ‪ ،‬ﻛﺘﺎﺏ ﻣﺴﻨﺪ ﺍﳌﺒﺸﺮﻳﻦ ﺑﺎﳉﻨﺔ‪ ،‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ ‪ ،594‬ﺍﻟﻘﺮﺹ ﺍﳌﻀﻐﻮﻁ‪ ،‬ﻣﻮﺳﻮﻋﺔ ﺍﳊﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ‪ ،‬ﺍﻹﺻﺪﺍﺭ ﺃ‪،1 .2‬‬
‫ﺷﺮﻛﺔ ﺻﺨﺮ‪ .‬ﻟﱪﺍﻣﺞ ﺍﳊﺎﺳﺐ " ‪ 1996-1991‬ﺇﺣﺪﻯ ﺷﺮﻛﺎﺕ ﳎﻤﻮﻋﺔ ﺍﻟﻌﺎﳌﻴﺔ‪.‬‬
‫)*(‪ .‬ﺍﻷﺷﺘﺮ ﺍﻟﻨﺨﻌﻲ ﻫﻮ ﻣﺎﻟﻚ ﺑﻦ ﺣﺎﺭﺙ ﺍﻟﻨﺨﻌﻲ ﺍﻟﻜﻮﰲ‪...‬ﺷﻬﺪ ﻭﻗﻌﺔ ﺍﳉﻤﻞ ﻭ ﺻﻔﲔ‪...‬ﻭﻻﹼﻩ ﻋﻠﻲ –ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ – ﻣﺼﺮ ﻋﺎﻡ ‪37‬ه ﻭ ﰲ‬
‫ﺃﻭﺍﺧﺮ ﻫﺬﻩ ﺍﻟﺴﻨﺔ ﺗﻮﰲ ﻣﺴﻤﻮﻣﺎ ﺑﺸﺮﺑﺔ ﻋﺴﻞ ﻭ ﺩﻓﻦ ﲟﺼﺮ‪.‬‬
‫]ﻳﻨﻈﺮ‪:‬ﳏﻤﺪ ﺑﻦ ﺣﺴﲔ ﺑﻦ ﳏﺴﻦ ﺑﻦ ﻋﻠﻲ ﺍﳉﻼﱄ ﺍﳊﺎﺋﺮﻱ‪ ،‬ﻋﻦ ﻣﻮﻗﻊ ﺇﻧﺘﺮﻧﺖ‪[www.Egypt330.com:‬‬
‫)‪ - (2‬ﻋﻠﻰ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ‪ ،‬ﺞ ﺍﻟﺒﻼﻏﺔ‪ ،‬ﲢﻘﻴﻖ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﻋﺒﺪﻩ‪ ,‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ‪ ,‬ﺑﲑﻭﺕ‪ ,‬ﻟﺒﻨﺎﻥ‪,‬ﺝ‪ ،3‬ﺩﻁ ‪ ،‬ﺩﺕ ‪ ،‬ﺹ ‪ .85-83‬ﻭ ﻳﻨﻈﺮ ﺩ‪/‬ﺳﻌﻴﺪ‬
‫ﺇﲰﺎﻋﻴﻞ ﻋﻠﻲ‪ ،‬ﺃﺻﻮﻝ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺍﻟﻌﺮﺏ ﻳﺪﻁ‪1413 ، ،‬ﻫـ ‪1993‬ﻡ‪ ،‬ﺹ ‪ .228،227‬ﻭﻳﻨﻈﺮ ‪ :‬ﳏﻤﺪ ﺧﻠﻒ ﺍﷲ ﺃﲪﺪ‪،‬‬
‫ﻭﺛﻴﻘﺘﺎﻥ ﻣﻦ ﺍﻷﺩﺏ ﺍﻟﺴﻴﺎﺳﻲ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﰲ ﻭﻇﻴﻔﺔ ﺍﻟﺮﺍﻋﻲ ﻭ ﺍﻟﺮﻋﻴﺔ‪ ،‬ﺿﻤﻦ ﲝﻮﺙ)ﺍﻟﺘﻮﺟﻴﻪ ﺍﻻﺟﺘﻤﺎﻋﻲ ﰲ ﺍﻹﺳﻼﻡ(‪ ،‬ﳎﻤﻊ ﺍﻟﺒﺤﻮﺙ ﺍﻹﺳﻼﻣﻴﺔ‬
‫ﺍﻟﻘﺎﻫﺮﺓ‪ .‬ﺝ‪ ، 1‬ﺩﻁ ‪ ،‬ﺩﺕ ‪ ،‬ﺹ ‪.56‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻨﻲ" ﺘﺄﺼﻴﻠﻲ" ﻤﺭﺍﺤل ﻨﺸﺄﺓ ﻭ ﻅﻬﻭﺭ ﻭ ﺘﻁﻭﺭ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻗﺒل ﺍﻹﻤﺎﻡ‪ :‬ﺍﺒﻥ ﻋﺎﺸﻭﺭ ) ﻤﻥ ﺍﻟﺘﺭﻤﺫﻱ ﺍﻟﺤﻜﻴﻡ ﺇﻟﻰ ﺍﻟﺸﺎﻁﺒﻲ (‬
‫ﻓﻜﻼﻣﻪ ﻫﺬﺍ ﻳﺆﻛﺪ ﺃﻧﻪ ﻗﺪ ﺍﻧﺘﻬﻰ ﺇﱃ ﺍﳌﻘﺼﺪ ﻣﻦ ﺍﳊﻜﻢ ﰲ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺃﻥ ﺍﷲ ﻣﺎ ﺃﺷـﺎﺭ ﺇﱃ‬
‫ﺍﻷﻣﻢ ﺍﳌﻨﻘﺮﺿﺔ‪ ،‬ﻭﺍﻟﺪﻭﻝ ﺍﻟﱵ ﺯﺍﻟﺖ ﻭﺍﳊﻀﺎﺭﺍﺕ ﺍﻟﱵ ﺍ‪‬ﺎﺭﺕ ﻟـ ‪‬ﻤﺎ ﻓﺸﻰ ﺑﻴﻨـﻬﻢ ﻣـﻦ ﻇﻠـﻢ ‪،‬‬
‫ﻭﺗﺴﻠﻂ ‪،‬ﻭﺟﻮﺭ ﻭﺟﱪﻭﺕ‪ ،‬ﻭﻣﺎ ﺍﻧﺘﺸﺮ ﻓﻴﻬﻢ ﻣﻦ ﻓﺴﺎﺩ ﰲ ﺍﳌﻌﺎﻣﻼﺕ ‪،‬ﻭﺗﻔﺸﻰ ﻓﻴﻬﻢ ﻣﻦ ﺧﺒﻴـﺚ‬
‫ﺍﳋﻠﻖ‪ ،‬ﺇﻻ ﻷﻧﻪ ﻳﻜﺮﻩ ﺫﻟﻚ ﻟﻠﻤﺴﻠﻤﲔ ﺍﻟﺬﻳﻦ ﺍﺧﺘﺎﺭﻫﻢ ﻟﻴﻜﻮﻧﻮﺍ ﺷﻬﺪﺍﺀ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻣﻦ ﻛﻞ ﺟﻨﺲ‬
‫ﻭﻣﻠﺔ ﻓﻼ ﻳﻠﻴﻖ ‪‬ﻢ ﺇﻻ ﺃﻥ ﳝﺘﺜﻠﻮﺍ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ‪:‬‬
‫)‪.(1‬‬
‫ﺗﻠﻚ ﻫﻲ ﺍﻹﺭﻫﺎﺻﺎﺕ ﺍﻷﻭﱃ‪ ،‬ﻭﺍﳌﻌﺎﱂ ﺍﻟﱵ ﻛﺎﻧﺖ ﲟﺜﺎﺑﺔ ﺍﳌﻘﺪﻣﺎﺕ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺍﻟﺘﻔﻜﲑ‬
‫ﺍﳌﻘﺎﺻﺪﻱ‪.‬‬
‫ﻓﻤﺎ ﻫﻲ ﺍﻟﻌﻮﺍﻣﻞ ﻭﺍﳌﺆﺛﺮﺍﺕ ﺍﻟﱵ ﺳﺎﻋﺪﺕ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﻮﺟﻪ‪ ،‬ﻭﻋﻤﻠﺖ ﻋﻠﻰ ﺗﻌﻤﻴﻘﻪ ﻭﺗﺮﺳﻴﺨﻪ‪،‬‬
‫ﺣﱴ ﻧﺸﺄ ﺍﻟﻔﻜﺮ ﺍﳌﻘﺎﺻﺪﻱ ‪،‬ﻭﺍﺳﺘﻨﺎﺭﺕ ﺳﺒﻠﻪ‪ ،‬ﻓﺸﺪﻭﺍ ﺇﱃ ﻣﻀﺎﻧﻪ ﺍﻟﺮﺣﺎﻝ؟‬
‫ﻭﻫﺬﺍ ﻣﺎ ﺳﻨﺘﻨﺎﻭﻟﻪ ﰲ ﺍﻵﰐ ‪:‬‬
‫ﺃﺛـﺮ ﺍﻟﻘـﺮﺁﻥ ﺍﻟﻜـﺮﱘ ‪:‬‬
‫ﺇﻥ‪ " :‬ﺍﳌﻘﺮﺭ ﺷﺮﻋﺎ ﻭﻋﻘﻼ‪ ،‬ﺍﻋﺘﻘﺎﺩﺍ ﻭﻋﻤﻼ‪ ،‬ﻧﺼﺎ ﻭ ﺍﺟﺘﻬﺎﺩﺍ‪ ،‬ﺭﺃﻳﺎ ﻭﺇﲨﺎﻋﺎ‪ ،‬ﺇﲨﺎﻻ ﻭﺗﻔﺼﻴﻼ‪،‬‬
‫ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻳﻨﻄﻮﻱ ﻋﻠﻰ ﺃﺭﻗﻰ ﺍﳌﻘﺎﺻﺪ ﻭﺃﻛﱪﻫﺎ‪ ،‬ﻭﺃﻋﻠﻰ ﺍﳌﺼﺎﱀ ﻭﺃﻋﻈﻤﻬﺎ‪ ،‬ﻓﻬـﻮ ﺃﺻـﻞ‬
‫ﺍﻷﺻﻮﻝ ﻭﻣﺼﺪﺭ ﺍﳌﺼﺎﺩﺭ‪ ،‬ﻭﺃﺳﺎﺱ ﺍﻟﻨﻘﻮﻝ ﻭﺍﻟﻌﻘﻮﻝ‪ ،‬ﻭﻗﺎﻋﺪﺓ ﺃﻱ ﺑﻨﺎﺀ ﺣـﻀﺎﺭﻱ‪ ،‬ﻳﻬـﺪﻑ ﺇﱃ‬
‫ﺍﻹﻋﻤﺎﺭ ﻭﺍﻟﺘﻨﻤﻴﺔ ﻭﺍﻻﺯﺩﻫﺎﺭ ﻭﺍﻟﺘﻘﺪﻡ ﻭﺍﻟﺼﻼﺡ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻟﻐﺎﻳﺎﺕ ﻭ ﺍﳌﻘﺎﺻﺪ ﺍﻟﱵ ﺗﺮﻧﻮ ﲨﻴﻊ‬
‫ﺍﻟﺸﻌﻮﺏ ﻭﺍﻷﻣﻢ ﺇﱃ ﲢﻘﻴﻘﻬﺎ ﻭ ﲢﺼﻴﻠﻬﺎ‪.‬‬
‫ﻭﲨﻴﻊ ﺍﳌﻘﺎﺻﺪ ﺍﻟﺸﺮﻋﻴﺔ ﺍﳌﻌﺘﱪﺓ ﻭ ﺍﳌﻌﻠﻮﻣﺔ ﻭﺍﳌﻘﺮﺭﺓ ﰲ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﺇﳕﺎ ﻫﻲ ﺭﺍﺟﻌﺔ ﰲ‬
‫)‪(2‬‬
‫ﲨﻠﺘﻬﺎ ﺃﻭ ﺗﻔﺼﻴﻠﻬﺎ‪ ،‬ﺗﺼﺮﳛﺎ ﺃﻭ ﺗﻀﻤﻴﻨﺎ ﺇﱃ ﻫﺪﻱ ﺍﻟﻘﺮﺁﻥ ﻭﺗﻌﺎﻟﻴﻤﻪ ﻭﺃﺳﺮﺍﺭﻩ ﻭ ﺗﻮﺟﻴﻬﺎﺗﻪ"‬
‫)‪ -(1‬ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ‪ ،‬ﺁﻳﺔ ‪.90‬‬
‫)‪ (2‬ﻧﻮﺭ ﺍﻟﺪﻳﻦ ﺑﻦ ﳐﺘﺎﺭ ﺍﳋﺎﺩﻣﻲ‪ ،‬ﺍﻻﺟﺘﻬﺎﺩ ﺍﳌﻘﺎﺻﺪﻱ ﺣﺠﻴﺘﻪ ‪.‬ﺿﻮﺍﺑﻄﻪ‪ .‬ﳎﺎﻻﺗﻪ ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﻣﺔ‪ ،‬ﺍﻟﻌﺪﺩ ‪ 65‬ﲨﺎﺩﻯ ﺍﻷﻭﱃ ﻫـ ﺍﻟﺴﻨﺔ ﺍﻟﺜﺎﻣﻨﺔ ﻋﺸﺮ‪،‬‬
‫ﻭﺇﻧﺘﺮﻧﺎﺕ‪ ،‬ﻣﻮﻗﻊ ‪ – ARABVESTA‬ﺍﻹﻣﺎﺭﺍﺕ ﺍﻟﻌﺮﺑﻴﺔ ﺍﳌﺘﺤﺪﺓ ‪. ,2000‬ﻭﻳﻨﻈﺮ‪:‬ﻛﺘﺎﺏ ﺍﻷﻣﺔ ﺍﳌﺬﻛﻮﺭ ﺃﻋﻼﻩ‪ ,‬ﺝ‪ ,1‬ﻣﻨﺸﻮﺭﺍﺕ ﺩﺍﺭ ﺍﻟﻔﺮﻗﺎﻥ‪,‬‬
‫ﺍﻟﺪﺍﺭ ﺍﻟﺒﻴﻀﺎﺀ‪ ,1998 ,‬ﺹ ‪.69‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻨﻲ" ﺘﺄﺼﻴﻠﻲ" ﻤﺭﺍﺤل ﻨﺸﺄﺓ ﻭ ﻅﻬﻭﺭ ﻭ ﺘﻁﻭﺭ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻗﺒل ﺍﻹﻤﺎﻡ‪ :‬ﺍﺒﻥ ﻋﺎﺸﻭﺭ ) ﻤﻥ ﺍﻟﺘﺭﻤﺫﻱ ﺍﻟﺤﻜﻴﻡ ﺇﻟﻰ ﺍﻟﺸﺎﻁﺒﻲ (‬
‫ﺃﺟﻞ! ﺇﻥ ﺍﻟﺘﻔﺎﺕ ﺍﻟﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ ﺇﱃ ﺍﻟﺘﻔﻜﲑ ﺍﳌﻘﺎﺻﺪﻱ ‪،‬ﻭﺍﺣﺘﻔﺎﻟﻪ ﺑﻪ ﻭﺗﺮﻛﻴـﺰﻩ ﻋﻠﻴـﻪ ﱂ‬
‫ﳛﺪﺙ ﺻﺪﻓﺔ ﻭﺍﺗﻔﺎﻗﺎ‪ ،‬ﻭﺇﳕﺎ ﺣﺪﺙ ﺑﻔﻀﻞ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻭﻣﺎ ﲪﻠﻪ ﻣﻦ ﺇﺷﺎﺭﺍﺕ ﻣﻘﺎﺻﺪﻳﺔ‪ ،‬ﻛﻤﺎ‬
‫ﺗﺪﺧﻠﺖ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻟﻌﻮﺍﻣﻞ ﻭﺍﳌﺆﺛﺮﺍﺕ ‪،‬ﺍﻟﱵ ﺃﺳﻬﻤﺖ ﺑﺪﺭﺟﺎﺕ ﻣﺘﻔﺎﻭﺗﺔ ﰲ ﺍﻟﺘﺄﺛﲑ ﻋﻠﻰ ﺍﻟﻔﻜـﺮ‬
‫ﺍﻹﺳﻼﻣﻲ ﻭﺩﻓﻌﺘﻪ ﳓﻮ ﻫﺬﺍ ﺍ‪‬ﺎﻝ ﻣﻦ ﺍﻟﺘﻔﻜﲑ‪.‬‬
‫‪ -1‬ﺍﻟﺸﻤﻮﻟﻴﺔ ﻭﺍﻟﺘﻨــﻮﻉ ‪:‬‬
‫ﻟﻘﺪ ﴰﻞ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺍﻫﺘﻤﺎﻣﺎﺕ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﻟﺪﻧﻴﻮﻳﺔ ﻭﺗﻌﺮﺽ ﺇﱃ ﻣﻮﺿﻮﻋﺎﺕ ﺷﺪﻳﺪﺓ‬
‫ﺍﻟﺘﻨﻮﻉ ﻭﺗﻄﺎﺑﻖ ﻣﻊ ﺗﻨﻮﻉ ﺍﻫﺘﻤﺎﻣﺎﺕ ﺍﻹﻧﺴﺎﻥ ﰲ ﺃﺑﻌﺎﺩﻩ ﺍﻟﺒﺪﻧﻴﺔ ﻭﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻟﺮﻭﺣﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪.‬‬
‫ﻭﻗﺪ ﺃﺷﺎﺭ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺇﱃ ﺫﻟﻚ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪:‬‬
‫)‪(1‬‬
‫ﻭﺟﺎﺀ ﻓﻴﻪ ‪:‬‬
‫)‪(2‬‬
‫‪-2‬ﻏﻠﺒـﺔ ﺍﻟﻄﺎﺑـﻊ ﺍﳊﻮﺍﺭﻱ ﻋﻠﻴﻪ ‪:‬‬
‫ﺇﻥ ﺍﳌﺘﺄﻣﻞ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺗﺴﺘﻮﻗﻔﻪ ﻇﺎﻫﺮﺓ ﲡﺮﺩ ﻛﻼﻡ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﺍﻟﻄﺎﺑﻊ ﺍﻟﺴﺮﺩﻱ ﺍﶈﺾ ‪،‬‬
‫ﻭﻏﻠﺒﺔ ﻃﺎﺑﻊ ﺍﳊﻮﺍﺭ ﻭﺍﺳﺘﺨﺪﺍﻡ ﻛﺜﲑ ﻣﻦ ﺍﻷﻟﻔﺎﻅ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺃﻥ ﺍﻟﻄﺎﺑﻊ ﺍﳉﺪﱄ ﺍﻟﻐﺎﻟﺐ ﻋﻠﻴﻪ ﻗﺪ ﺟﺎﺀ‬
‫ﻟﺘﺤﻘﻴﻖ ﻏﺎﻳﺔ ﺑﺬﺍ‪‬ﺎ ﻣﻦ ﺫﻟﻚ ﺃﻧﻨﺎ ﳒﺪ ﺍﻷﻟﻔﺎﻅ ﺍﻵﺗﻴﺔ ‪:‬‬
‫)‪(1‬‬
‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ‪ ،‬ﺍﻵﻳﺔ ‪.38‬‬
‫)‪ (2‬ﺳﻮﺭﺓ ﺍﻟﺮﻭﻡ ‪,‬ﺍﻵﻳﺔ ‪.58‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻨﻲ" ﺘﺄﺼﻴﻠﻲ" ﻤﺭﺍﺤل ﻨﺸﺄﺓ ﻭ ﻅﻬﻭﺭ ﻭ ﺘﻁﻭﺭ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻗﺒل ﺍﻹﻤﺎﻡ‪ :‬ﺍﺒﻥ ﻋﺎﺸﻭﺭ ) ﻤﻥ ﺍﻟﺘﺭﻤﺫﻱ ﺍﻟﺤﻜﻴﻡ ﺇﻟﻰ ﺍﻟﺸﺎﻁﺒﻲ (‬
‫)‪(2‬‬
‫)‪(3‬‬
‫ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻷﻟﻔﺎﻅ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺷﻴﻮﻉ ﺍﳊﻮﺍﺭ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻭﺍﺻﻄﺒﺎﻏﻪ ﺑﻪ‪ ،‬ﻭﻓﻴـﻪ‬
‫ﺗﻌﺎﺑﲑ ﺩﺍﻟﺔ ﻋﻠﻰ ﺍﳊﻮﺍﺭ ﻭﺍﳊﺠﺎﺝ ﻣﻦ ﺫﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪:‬‬
‫)‪(4‬‬
‫ﻭ‬
‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪:‬‬
‫)‪(5‬‬
‫‪ (3‬ﺷ ‪‬ﺪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺍﻧﺘﺒﺎﻩ ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﳐﺘﻠﻒ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﻄﺒﻴﻌﻴﺔ ﻭﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪،‬ﻭ ﻫﻨﺎﻙ‬
‫ﺁﻳﺎﺕ ﻛﺜﲑﺓ ﻧﺒﻬﺖ ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﺃﳘﻴﺔ ﺍﻻﻟﺘﻔﺎﺕ ﺇﱃ ﳐﺘﻠﻒ ﺍﻟﻈﻮﺍﻫﺮ ‪،‬ﻭﺇﻋﻤﺎﻝ ﻓﻜﺮﻩ ﻓﻴﻬﺎ ﻭﺍﻟﺘﺮﻛﻴﺰ‬
‫ﻋﻠﻴﻬﺎ‪ ،‬ﻣﻦ ﺫﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪:‬‬
‫)‪(6‬‬
‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪:‬‬
‫)‪(1‬‬
‫)‪ - (1‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺍﻵﻳﺔ ‪.126‬‬
‫)‪ - (2‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺍﻵﻳﺔ ‪.54‬‬
‫)‪ - (3‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ‪ ،‬ﺍﻵﻳﺔ ‪.12‬‬
‫)‪ - (4‬ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ‪ ،‬ﺍﻵﻳﺔ ‪.15‬‬
‫)‪ - (5‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ‪ ،‬ﺍﻵﻳﺔ ‪.258‬‬
‫)‪ - (6‬ﺳﻮﺭﺓ ﺍﻟﻐﺎﺷﻴﺔ‪.‬ﺍﻵﻳﺎﺕ ‪20، 19، 18، 17‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻨﻲ" ﺘﺄﺼﻴﻠﻲ" ﻤﺭﺍﺤل ﻨﺸﺄﺓ ﻭ ﻅﻬﻭﺭ ﻭ ﺘﻁﻭﺭ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻗﺒل ﺍﻹﻤﺎﻡ‪ :‬ﺍﺒﻥ ﻋﺎﺸﻭﺭ ) ﻤﻥ ﺍﻟﺘﺭﻤﺫﻱ ﺍﻟﺤﻜﻴﻡ ﺇﻟﻰ ﺍﻟﺸﺎﻁﺒﻲ (‬
‫ﻭﻗﻮﻟـﻪ ﺗﻌﺎﱃ ‪:‬‬
‫)‪(2‬‬
‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪:‬‬
‫)‪(3‬‬
‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪:‬‬
‫)‪(4‬‬
‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪:‬‬
‫)‪(5‬‬
‫‪ -4‬ﺗﺮﻛﻴﺰﻩ ﻋﻠﻰ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﻃﻠﺐ ﺍﳌﻌﺮﻓﺔ ﺃﻳﻨﻤﺎ ﻭﺟﺪﺕ‪ ،‬ﻭﻛﻴﻔﻤﺎ ﻛﺎﻧﺖ‪ ،‬ﻓﺄﻭﻝ ﻣﺎ ﻧﺰﻝ ﻣـﻦ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺍﺳﺘﻬﻞ ﲟﺎ ﻳﻠﻔﺖ ﺍﻻﻧﺘﺒﺎﻩ ﺑﻘﻮﺓ ﺇﱃ ﺃﻥ ﺃﺳﺎﺱ ﺍﻟﺘﻄﻮﺭ ﺍﻹﻧﺴﺎﱐ ﺍﺟﺘﻤﺎﻋﻴﺎ ﻭﺣﻀﺎﺭﻳﺎ‪،‬‬
‫ﺭﻫﻦ ﺑﻄﻠﺐ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﻭﰲ ﺫﻟﻚ ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ‪:‬‬
‫)‪ (1‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ‪.‬ﺍﻵﻳﺔ ‪191، 190‬‬
‫)‪ (2‬ﺳﻮﺭﺓ ﺍﻟﻄﺎﺭﻕ‪7 ، 6، 5 ،‬‬
‫)‪ (3‬ﺳﻮﺭﺓ ﺍﳌﺆﻣﻨﻮﻥ‪ .‬ﺍﻵﻳﺔ ‪14 ،13 ،12‬‬
‫)‪ (4‬ﺳﻮﺭﺓ ﻳﻮﻧﺲ‪.‬ﺍﻵﻳﺔ ‪. 13‬‬
‫)‪ (5‬ﺳﻮﺭﺓ ﻫﻮﺩ‪ ،‬ﺍﻵﻳﺔ ‪.102‬‬
‫‪77‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻨﻲ" ﺘﺄﺼﻴﻠﻲ" ﻤﺭﺍﺤل ﻨﺸﺄﺓ ﻭ ﻅﻬﻭﺭ ﻭ ﺘﻁﻭﺭ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻗﺒل ﺍﻹﻤﺎﻡ‪ :‬ﺍﺒﻥ ﻋﺎﺸﻭﺭ ) ﻤﻥ ﺍﻟﺘﺭﻤﺫﻱ ﺍﻟﺤﻜﻴﻡ ﺇﻟﻰ ﺍﻟﺸﺎﻁﺒﻲ (‬
‫)‪(1‬‬
‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪:‬‬
‫)‪(2‬‬
‫ﻭﺟﺎﺀ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﺃﻳﻀﺎ ‪:‬‬
‫)‪(3‬‬
‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ ﺃﻳﻀﺎ ‪:‬‬
‫)‪(4‬‬
‫‪ -5‬ﺗﻨﺒﻴﻬﻪ ﺇﱃ ﺃﳘﻴﺔ ﺍﻟﻌﻘﻞ ‪،‬ﻭﺣﺎﺟﺔ ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﺍﺳﺘﺨﺪﺍﻣﻪ‪ ،‬ﻭﻋﺪﻡ ﺟﻮﺍﺯ ﺗﻌﻄﻴﻠﻪ‪ ،‬ﻓﻤﻦ ﺫﻟـﻚ‬
‫ﳒﺪ ﺃﻥ ‪" :‬ﻋﻘﻼﻧﻴﺔ ﺍﳌﻘﺎﺻﺪ‪ ،‬ﻭﺟﺮﻳﺎ‪‬ﺎ ﻋﻠﻰ ﻭﻓﻖ ﺍﻟﻌﻘﻮﻝ ﺍﻟﺮﺍﺟﺤﺔ ﻭﺍﻷﻓﻬﺎﻡ ﺍﻟـﺴﻠﻴﻤﺔ ‪،‬ﻭﺍﻟﻔﻄـﺮ‬
‫ﺍﻟﻌﺎﺩﻳﺔ‪ ،‬ﻓﺈﻥ ﺍﳌﻘﺎﺻﺪ ﺍﻟﺸﺮﻋﻴﺔ ﺍﳌﻘﺮﺭﺓ ﺗﺘﻠﻘﺎﻫﺎ ﺍﻟﻌﻘﻮﻝ ﺍﻟﻌﺎﻣﺔ ﻭ ﺍﳋﺎﺻﺔ ﺑﺎﻟﻘﺒﻮﻝ ﻭﺍﻟﺘﺄﻳﻴﺪ‪ ،‬ﳌﺎ ﻓﻴﻬـﺎ‬
‫ﻣﻦ ﻣﺴﺎﻳﺮﺓ ﺍﻟﻔﻄﺮﺓ‪ ،‬ﻭﻣﻄﺎﺑﻘﺔ ﺍﻷﻋﺮﺍﻑ ‪ ،‬ﻭﻣﻨﺎﺳﺒﺔ ﺍﳌﻌﻘﻮﻝ‪ ،‬ﻓﻤﻘﺎﺻﺪ ﺍﻟﻜﻠﻴﺎﺕ ﺍﳋﻤﺲ‪ ،‬ﻭﻣﻌﺎﻗﺒـﺔ‬
‫ﺍﳉﺎﱐ‪ ،‬ﻭﺍﺳﺘﻨﻜﺎﺭ ﺍﻟﻈﻠﻢ ﻭﺍﳋﻴﺎﻧﺔ ﻭ ﺍﻟﻐﺪﺭ‪ ،‬ﻭﳏﺒﺔ ﺍﳋﲑ ﻭﺍﻷﻣﺎﻧﺔ‪،‬ﻭﺍﻟﺼﺪﻕ‪ ،‬ﻭﺗﻔـﺮﻳﺞ ﺍﻟﻜـﺮﺏ ‪،‬‬
‫ﻭﺍﻟﺸﺪﺍﺋﺪ ﻋﻦ ﺍﳌﻨﻜﻮﺑﲔ ﻭﺍﳌﺪﻳﻨﲔ‪ ،‬ﻭﺍﻹﻋﺎﻧﺔ ﻋﻠﻰ ﺍﳌﻌﺮﻭﻑ ﻭﺍﻟﻔﻀﺎﺋﻞ‪ ،‬ﻭﻣﻨﻊ ﺍﻟﻐـﺮﺭ ﻭﺍﻟـﻀﺮﺭ ﰲ‬
‫ﺍﳌﻌﺎﻣﻼﺕ‪ ،‬ﻭﻣﻨﻊ ﺍﻟﻮﻁﺀ ﰲ ﺍﳊﻴﺾ ﻭﺍﻟﻨﻔﺎﺱ‪ ،‬ﻭﺗﺄﺑﻴﺪ ﺍﻟﺰﻭﺍﺝ ﻭﻣﻨﻊ ﺗﻮﻗﻴﺘﻪ ﻭﲢﻴﻴﻨﻪ‪ ،‬ﻭ ﺍﳊﺚ ﻋﻠـﻰ‬
‫ﻃﻬﺎﺭﺓ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺒﺪﻥ ﻭﺍﻟﺜﻴﺎﺏ‪ ،‬ﻭﻃﻬﺎﺭﺓ ﺍﻟﻠﺴﺎﻥ ‪،‬ﻭﺍﻟﻘﻠﺐ ﻭ ﺍﻟﻨﻔﺲ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﳌﻘﺎﺻﺪ ﻋﻠﻰ‬
‫ﺗﻨﻮﻋﻬﺎ ﻭ ﺍﺧﺘﻼﻑ ﻣﺮﺍﺗﺒﻬﺎ‪ ،‬ﺗﺘﺴﻢ ﺑﺎﳌﻌﻘﻮﻟﻴﺔ ﻭﺍﳌﻨﻄﻘﻴﺔ‪ ،‬ﻭﻻ ﳚﺤﺪﻫﺎ ﺇﻻ ﺃﺻﺤﺎﺏ ﺍﻟﻌﻘﻮﻝ ﺍﳌﺨﺘﻠـﺔ‬
‫ﻭﺍﻷﻣﺰﺟﺔ ﺍﳌﻬﺘﺰﺓ " )‪ (5‬ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺫﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪:‬‬
‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻟﻌﻠﻖ‪ ،‬ﺍﻵﻳﺎﺕ ‪.4-1‬‬
‫)‪ (2‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ‪ ،‬ﺍﻵﻳﺔ ‪.122‬‬
‫)‪ (3‬ﺳﻮﺭﺓ ﺍﻷﻧﺒﻴﺎﺀ ‪ ،‬ﺍﻵﻳﺔ‪ ،07 :‬ﻭ ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ‪ ،‬ﺍﻵﻳﺔ‪43:‬‬
‫)‪ (4‬ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ ‪ ،‬ﺍﻵﻳﺔ ‪.66‬‬
‫)‪ (5‬ﻧﻮﺭ ﺍﻟﺪﻳﻦ ﺑﻦ ﳐﺘﺎﺭ ﺍﳋﺎﺩﻣﻲ‪ ،‬ﺍﻻﺟﺘﻬﺎﺩ ﺍﳌﻘﺎﺻﺪﻱ‪ ،‬ﺗﺎﺭﻳﺦ ﺍﻻﺟﺘﻬﺎﺩ ﺍﳌﻘﺎﺻﺪﻱ‪ ،‬ﺍﻷﻣﺔ‪ ،‬ﺍﻟﻌﺪﺩ ‪ 66‬ﺭﺟﺐ ‪1419‬ﻫـ‪ ،‬ﺇﻧﺘﺮﻧﺎﺕ‪ ،‬ﻣﻮﻗﻊ‬
‫‪ – ARABVESTA‬ﺍﻹﻣﺎﺭﺍﺕ ﺍﻟﻌﺮﺑﻴﺔ ﺍﳌﺘﺤﺪﺓ ‪2000‬ﻡ‪.‬ﳎﻠﺔ ﻛﺘﺎﺏ ﺍﻷﻣﺔ ﺭﻗﻢ‪ 66:‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ‪1419 ،‬ه‪1999/‬ﻡ‪ ،‬ﻃﺒﻌﺔ ﺧﺎﺻﺔ ﺑﺎﳌﻐﺮﺏ‬
‫ﺹ‪.32‬‬
‫‪78‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻨﻲ" ﺘﺄﺼﻴﻠﻲ" ﻤﺭﺍﺤل ﻨﺸﺄﺓ ﻭ ﻅﻬﻭﺭ ﻭ ﺘﻁﻭﺭ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻗﺒل ﺍﻹﻤﺎﻡ‪ :‬ﺍﺒﻥ ﻋﺎﺸﻭﺭ ) ﻤﻥ ﺍﻟﺘﺭﻤﺫﻱ ﺍﻟﺤﻜﻴﻡ ﺇﻟﻰ ﺍﻟﺸﺎﻁﺒﻲ (‬
‫)‪(1‬‬
‫ﻭﺟﺎﺀ ﻓﻴﻪ ﺃﻳﻀﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪:‬‬
‫)‪(2‬‬
‫ﻭﺟﺎﺀ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﺃﻳﻀﺎ ‪:‬‬
‫)‪(3‬‬
‫‪-6‬ﺩﻋﻮﺗﻪ ﻟﻺﻧﺴﺎﻥ ﻷﻥ ﻳﺴﺘﻔﻴﺪ ﻣﻦ ﻛﻞ ﻭﺳﺎﺋﻞ ﺍﳌﻌﺮﻓﺔ ﺍﻟﱵ ﺃﺗﺎﺣﻬﺎ ﺍﷲ ﻟﻪ‪ ،‬ﻭﻋﺪﻡ ﺍﻹﻛﺘﻔـﺎﺀ‬
‫ﻭﺍﻟﺘﻌﻮﻳﻞ ﻋﻠﻰ ﻣﻨﻬﺞ ﺑﺬﺍﺗﻪ‪ ،‬ﻓﻘﺪ ﺩﻋﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺇﱃ ﺍﻹﺳﺘﻔﺎﺩﺓ ﻣﻦ ﺍﳌﻨﻬﺞ ﺍﳊـﺴﻲ ﻭﺍﻟﻨﻘﻠـﻲ‬
‫ﻭﺍﻟﻌﻘﻠﻲ‪ ,‬ﺑﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪:‬‬
‫)‪(4‬‬
‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪:‬‬
‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ‪ ،‬ﺍﻵﻳﺔ ‪.80‬‬
‫)‪ (2‬ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ‪ ،‬ﺍﻵﻳﺔ ‪.98‬‬
‫‪ (3‬ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ‪ ،‬ﺍﻵﻳﺔ ‪.176‬‬
‫)‪ (4‬ﺳﻮﺭﺓ ﺍﳌﺆﻣﻨﻮﻥ‪ ،‬ﺍﻵﻳﺔ ‪.78‬‬
‫‪79‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻨﻲ" ﺘﺄﺼﻴﻠﻲ" ﻤﺭﺍﺤل ﻨﺸﺄﺓ ﻭ ﻅﻬﻭﺭ ﻭ ﺘﻁﻭﺭ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻗﺒل ﺍﻹﻤﺎﻡ‪ :‬ﺍﺒﻥ ﻋﺎﺸﻭﺭ ) ﻤﻥ ﺍﻟﺘﺭﻤﺫﻱ ﺍﻟﺤﻜﻴﻡ ﺇﻟﻰ ﺍﻟﺸﺎﻁﺒﻲ (‬
‫)‪(1‬‬
‫ﺑﻞ ﻳﺘﻌﺪﻯ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺫﻟﻚ ﺇﱃ ﺍﻟﺪﻋﻮﺓ ﻟﻀﺮﻭﺭﺓ ﺍﻻﺳﺘﻌﺎﻧﺔ‪ ،‬ﻭ ﺍﻟﻠﺠﻮﺀ ﺇﱃ ﺍﳌﻨﻬﺞ ﺍﻟﺘﺠﺮﻳﱯ‬
‫ﺫﺍﺗﻪ ﺇﺫﺍ ﻟﺰﻡ ﺍﻷﻣﺮ ‪ ،‬ﻓﻘﺪ ﺟﺎﺀ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪:‬‬
‫)‪(2‬‬
‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ ﺃﻳﻀﺎ ‪:‬‬
‫)‪ (1‬ﺳﻮﺭﺓ ﺍﳊﺞ‪ ،‬ﺍﻵﻳﺘﺎﻥ ‪.44،43‬‬
‫)‪ (2‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ‪ ،‬ﺍﻵﻳﺘﺎﻥ ‪.113،112‬‬
‫‪80‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻨﻲ" ﺘﺄﺼﻴﻠﻲ" ﻤﺭﺍﺤل ﻨﺸﺄﺓ ﻭ ﻅﻬﻭﺭ ﻭ ﺘﻁﻭﺭ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻗﺒل ﺍﻹﻤﺎﻡ‪ :‬ﺍﺒﻥ ﻋﺎﺸﻭﺭ ) ﻤﻥ ﺍﻟﺘﺭﻤﺫﻱ ﺍﻟﺤﻜﻴﻡ ﺇﻟﻰ ﺍﻟﺸﺎﻁﺒﻲ (‬
‫)‪(1‬‬
‫‪ -7‬ﺗﻨﺒﻴﻪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺇﱃ ﺃﻥ ﻭﺳﺎﺋﻞ ﺍﳌﻌﺮﻓﺔ ‪ ،‬ﻭﻣﻨـﺎﻫﺠﻬﺎ ﺗﻜﻤﻞ ﺑﻌﻀﻬﺎ ﺑﻌﻀﺎ‪ .‬ﻓﻘﺪ ﺟﺎﺀ‬
‫ﰲ ﻗـﻮﻟﻪ ﺗﻌـﺎﱃ ‪:‬‬
‫)‪(2‬‬
‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪:‬‬
‫)‪(3‬‬
‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪:‬‬
‫)‪(4‬‬
‫ﻫﺬﻩ ﺍﳋﺼﺎﺋﺺ ﺍﻟﱵ ﻣﻴﺰﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻫﻲ ﺍﻟﱵ ﺟﻌﻠﺖ ﻟﻪ ﺃﺛﺮﺍ ﻭﺍﺿﺤﺎ ﰲ ﺗﻮﺟﻴﻪ ﺍﻟﻔﻜـﺮ‬
‫ﺍﻹﺳﻼﻣﻲ ﺇﱃ ﺍﻻﻫﺘﻤﺎﻡ ﺑﺎﳌﻘﺎﺻﺪ ‪.‬‬
‫ﺇﺫ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺭﻛﺰ ﰲ ﺍﻟﻜﺜﲑ ﻣﻦ ﺁﻳﺎﺗﻪ ﻋﻠﻰ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻌﻘﻞ ‪ ،‬ﻭﻧﻌﻰ ﻋﻠـﻰ‬
‫ﺍﻟﺬﻳﻦ ﻳﺮﻛﻨﻮﻥ ﺇﱃ ﺍﻟﺘﻘﻠﻴﺪ ﻓﻴﻌﻄﻠﻮﻥ ﺑﺬﻟﻚ ﻋﻘﻮﳍﻢ‪ ،‬ﻭﺑﲔ ﺃﺛـﺮ ﺍﳌﻌﺮﻓﺔ ﺍﻟﻌﻘﻠﻴـﺔ ﰲ ﺍﻻﻫﺘـﺪﺍﺀ ﺇﱃ‬
‫ﺍﳌﻌﺮﻓﺔ ﺍﻟﻴﻘﻴﻨﻴﺔ ‪ ،‬ﻭﺃﺭﺷﺪ ﺇﱃ ﻭﺳﺎﺋﻠﻬﺎ ﻭﻣﻨﺎﻫﺠﻬﺎ ﺍﻟﱵ ﳝﻜﻦ ﻟﻺﻧﺴﺎﻥ ﺃﻥ ﻳﺴﺘﻌﲔ ‪‬ﺎ ‪ ،‬ﻭﻳﻠﺠﺄ ﺇﻟﻴﻬﺎ‬
‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ ،‬ﺍﻵﻳﺔ ‪.260‬‬
‫)‪ (2‬ﺳﻮﺭﺓ ﺍﳊﺠﺮﺍﺕ‪ ،‬ﺍﻵﻳﺔ ‪.06‬‬
‫)‪ (3‬ﺳﻮﺭﺓ ﻕ‪ ،‬ﺍﻵﻳﺔ ‪.37‬‬
‫)‪ (4‬ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ‪ ،‬ﺍﻵﻳﺔ ‪.36‬‬
‫‪81‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻨﻲ" ﺘﺄﺼﻴﻠﻲ" ﻤﺭﺍﺤل ﻨﺸﺄﺓ ﻭ ﻅﻬﻭﺭ ﻭ ﺘﻁﻭﺭ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻗﺒل ﺍﻹﻤﺎﻡ‪ :‬ﺍﺒﻥ ﻋﺎﺸﻭﺭ ) ﻤﻥ ﺍﻟﺘﺭﻤﺫﻱ ﺍﻟﺤﻜﻴﻡ ﺇﻟﻰ ﺍﻟﺸﺎﻁﺒﻲ (‬
‫ﻭﺇﺿﺎﻓﺔ ﺇﱃ ﺫﻟﻚ‪ ،‬ﺟﺎﺀ ﰲ ﻛﺜﲑ ﻣﻦ ﺁﻳﺎﺗﻪ ﰲ ﺳﻴﺎﻕ ﺗﻌﻠﻴﻤﻲ ﺇﻏﺮﺍﺀ ﻟﻠﻤﺴﻠﻢ ﻟﻠـﺘﻤﻌﻦ ‪ ،‬ﻭﺍﻟﺘﺄﻣـﻞ‬
‫ﻭﺇﻋﻤﺎﻝ ﻓﻜﺮﻩ ﰲ ﺍﻟﻈـﻮﺍﻫﺮ ﻭﺍﻟﻌﻼﻗﺎﺕ ﺇﺫ ﻻ ﻣﻌﻠﻮﻝ ﺑﻼ ﻋﻠﺔ‪ ،‬ﻭﻻ ﻧﺘﻴﺠﺔ ﺑﻼ ﻣﻘﺪﻣﺔ‪ ،‬ﻫـﺬﺍ ﻣـﺎ‬
‫ﻳﻔﻬﻢ ﻣﻦ ﳎﻤـﻞ ﺍﻵﻳﺎﺕ ﺍﻟﱵ ﺗﻀﻤﻨﻬﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳـﻢ‪ ،‬ﻣـﻦ ﺫﻟﻚ ﻗـﻮﻟـﻪ ﺗﻌﺎﱃ ‪:‬‬
‫ﺴ‪‬ﺒﻨَﺎ ﻣَﺎ َﻭ َﺟ ‪‬ﺪﻧَﺎ‬
‫َﻭِﺇﺫﹶﺍ ﻗِﻴ ﹶﻞ ﹶﻟ ‪‬ﻬ ‪‬ﻢ َﺗﻌَﺎﹶﻟﻮ‪‬ﺍ ِﺇﻟﹶﻰ ﻣَﺎ ﺃﹶﻧ َﺰ ﹶﻝ ﺍﻟ ﱠﻠ ‪‬ﻪ َﻭِﺇﻟﹶﻰ ﺍﻟ ‪‬ﺮﺳ‪‬ﻮ ِﻝ ﻗﹶﺎﻟﹸﻮﺍ َﺣ ‪‬‬
‫َﻋ ﹶﻠ ‪‬ﻴ ِﻪ ﺁﺑَﺎ َﺀﻧَﺎ ﹶﺃ َﻭﹶﻟ ‪‬ﻮ ﻛﹶﺎ ﹶﻥ ﺁﺑَﺎ ‪‬ﺅ ‪‬ﻫ ‪‬ﻢ ﻟﹶﺎ َﻳ ‪‬ﻌ ﹶﻠﻤ‪‬ﻮ ﹶﻥ َﺷ ‪‬ﻴﺌﹰﺎ َﻭﻟﹶﺎ َﻳ ‪‬ﻬَﺘﺪ‪‬ﻭ ﹶﻥ‬
‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪:‬‬
‫)‪(2‬‬
‫ﲑ‬
‫ﺴ ِﻌ ِ‬
‫ﺏ ﺍﻟ ‪‬‬
‫ﺻﺤَﺎ ِ‬
‫ﺴ َﻤﻊ‪ ‬ﹶﺃ ‪‬ﻭ َﻧ ‪‬ﻌ ِﻘﻞﹸ ﻣَﺎ ﹸﻛﻨ‪‬ﺎ ﻓِﻲ ﹶﺃ ‪‬‬
‫َﻭﻗﹶﺎﻟﹸﻮﺍ ﹶﻟ ‪‬ﻮ ﹸﻛﻨ‪‬ﺎ َﻧ ‪‬‬
‫)‪(1‬‬
‫‪ -8‬ﺁﻳﺎﺕ ﺻﺮﳛﺔ ﰲ ﺍﺳﺘﻐﻼﻝ ﺍﻟﻮﺳﺎﺋﻞ ﺍﳌﻌﺮﻓﻴﺔ ﻭﺍﳌﻨﺎﻫﺞ ﺍﻟﻌﻠﻤﻴﺔ ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﺍﻟﻔﻜﺮ ﺍﳌﻘﺎﺻﺪﻱ ‪:‬‬
‫ﻭﻧﺴﺘﺪﻝ ﺑﺂﻳﺎﺕ ﺻﺮﳛﺔ ﰲ ﻫﺬﺍ ﺍ‪‬ﺎﻝ ﻧﻮﺭﺩﻫﺎ ﻛﺎﻵﰐ‪ ،‬ﰲ ﻧﻘﺎﻁ ‪:‬‬
‫‪ -1‬ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪:‬‬
‫ﺴ ‪‬ﻤ َﻊ ﻭَﺍﹾﻟﹶﺄ‪‬ﺑﺼَﺎ َﺭ َﻭﺍﹾﻟﹶﺄ ﹾﻓِﺌ َﺪ ﹶﺓ ﹶﻗﻠِﻴﻠﹰـﺎ ﻣَـﺎ‬
‫ﺸﹶﺄﻛﹸ ‪‬ﻢ َﻭ َﺟ َﻌ ﹶﻞ ﹶﻟ ﹸﻜ ‪‬ﻢ ﺍﻟ ‪‬‬
‫ﹸﻗ ﹾﻞ ﻫ‪َ ‬ﻮ ﺍﱠﻟﺬِﻱ ﺃﹶﻧ َ‬
‫ﺸ ﹸﻜﺮ‪‬ﻭ ﹶﻥ‬
‫َﺗ ‪‬‬
‫)‪(3‬‬
‫ﺻ ‪‬ﻢ ‪‬ﺑ ﹾﻜﻢ‪ ‬ﻋ ‪‬ﻤﻲ‪ ‬ﹶﻓ ‪‬ﻬ ‪‬ﻢ ﻟﹶﺎ َﻳ ‪‬ﺮ ِﺟﻌ‪‬ﻮﻥ‬
‫‪ -2‬ﻭﻗﻮﻟﻪ ﺃﻳﻀﺎ ‪ :‬‬
‫)‪(4‬‬
‫‪ (3‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪:‬‬
‫ﻉ ِﺇﺫﹶﺍ َﺩﻋَـﺎ ِﻥ‬
‫ﺐ َﺩﻋ‪‬ـ َﻮ ﹶﺓ ﺍﻟـﺪ‪‬ﺍ ِ‬
‫ﻚ ِﻋﺒَﺎﺩِﻱ َﻋﻨ‪‬ﻲ ﹶﻓِﺈﻧ‪‬ﻲ ﹶﻗﺮِﻳﺐ‪ ‬ﹸﺃﺟِﻴ ‪‬‬
‫َﻭِﺇﺫﹶﺍ َﺳﹶﺄﹶﻟ َ‬
‫ﺴَﺘﺠِﻴﺒ‪‬ﻮﺍ ﻟِﻲ َﻭﹾﻟﻴ‪ ‬ﺆ ِﻣﻨ‪‬ﻮﺍ ﺑِﻲ ﹶﻟ َﻌ ﱠﻠ ‪‬ﻬ ‪‬ﻢ َﻳ ‪‬ﺮ ‪‬ﺷﺪ‪‬ﻭ ﹶﻥ‬
‫ﹶﻓ ﹾﻠَﻴ ‪‬‬
‫)‪ -(1‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ‪ ،‬ﺍﻵﻳﺔ ‪.104‬‬
‫)‪ -(2‬ﺳﻮﺭﺓ ﺍﳌﻠﻚ ‪ ،‬ﺍﻵﻳﺔ ‪.10‬‬
‫‪ -3‬ﺳﻮﺭﺓ ﺍﳌﻠﻚ ‪ ،‬ﺍﻵﻳﺔ ‪.23‬‬
‫‪ -4‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ‪،‬ﺍﻻﻳﺔ ‪.18‬‬
‫‪-5‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ‪ ،‬ﺍﻵﻳﺔ ‪.186‬‬
‫‪82‬‬
‫)‪(5‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻨﻲ" ﺘﺄﺼﻴﻠﻲ" ﻤﺭﺍﺤل ﻨﺸﺄﺓ ﻭ ﻅﻬﻭﺭ ﻭ ﺘﻁﻭﺭ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻗﺒل ﺍﻹﻤﺎﻡ‪ :‬ﺍﺒﻥ ﻋﺎﺸﻭﺭ ) ﻤﻥ ﺍﻟﺘﺭﻤﺫﻱ ﺍﻟﺤﻜﻴﻡ ﺇﻟﻰ ﺍﻟﺸﺎﻁﺒﻲ (‬
‫‪ (4‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪:‬‬
‫ﻭَﺍ‪‬ﺗﻘﹸﻮﺍ ﺍﻟ ﱠﻠ َﻪ ﹶﻟ َﻌ ﱠﻠﻜﹸ ‪‬ﻢ ‪‬ﺗ ﹾﻔ ِﻠﺤ‪‬ﻮ ﹶﻥ‬
‫)‪(1‬‬
‫‪(5‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪:‬‬
‫ﺤ ‪‬ﻖ َﻋ ﹶﻠ ‪‬ﻴﻬَﺎ ﺍﹾﻟﻘﹶـ ‪‬ﻮ ﹸﻝ‬
‫ﺴﻘﹸﻮﺍ ﻓِﻴﻬَﺎ ﹶﻓ َ‬
‫ﻚ ﹶﻗ ‪‬ﺮَﻳ ﹰﺔ ﹶﺃ َﻣ ‪‬ﺮﻧَﺎ ﻣ‪ ‬ﺘ َﺮﻓِﻴﻬَﺎ ﹶﻓ ﹶﻔ َ‬
‫َﻭِﺇﺫﹶﺍ ﹶﺃ َﺭ ‪‬ﺩﻧَﺎ ﹶﺃ ﹾﻥ ﻧ‪ ‬ﻬ ِﻠ َ‬
‫ﹶﻓ َﺪ ‪‬ﻣ ‪‬ﺮﻧَﺎﻫَﺎ َﺗ ‪‬ﺪ ِﻣﲑ‪‬ﺍ‬
‫)‪(2‬‬
‫‪ (6‬ﻭﻗﻮﻟﻪ ﻋﺰ ﻭ ﺟﻞ ‪:‬‬
‫ﺱ‬
‫ﺤ ‪‬ﺒ ٍﻞ ِﻣ ‪‬ﻦ ﺍﻟ ﱠﻠ ِﻪ َﻭ َﺣ ‪‬ﺒ ٍﻞ ﻣِـ ‪‬ﻦ ﺍﻟﻨ‪‬ـﺎ ِ‬
‫ﺖ َﻋ ﹶﻠ ‪‬ﻴ ِﻬ ‪‬ﻢ ﺍﻟ ﱢﺬﱠﻟ ﹸﺔ ﹶﺃ‪‬ﻳ َﻦ ﻣَﺎ ﺛﹸ ِﻘﻔﹸﻮﺍ ِﺇﻟﱠﺎ ِﺑ َ‬
‫ﺿ‪ِ ‬ﺮَﺑ ‪‬‬
‫ﻚ ِﺑﹶﺄ‪‬ﻧﻬ‪ ‬ﻢ ﻛﹶﺎﻧ‪‬ﻮﺍ َﻳ ﹾﻜ ﹸﻔﺮ‪‬ﻭ ﹶﻥ‬
‫ﺴ ﹶﻜَﻨﺔﹸ ﹶﺫِﻟ َ‬
‫ﺖ َﻋ ﹶﻠ ‪‬ﻴ ِﻬ ‪‬ﻢ ﺍﹾﻟ َﻤ ‪‬‬
‫ﺐ ِﻣ ‪‬ﻦ ﺍﻟ ﱠﻠ ِﻪ َﻭﺿ‪ِ ‬ﺮَﺑ ‪‬‬
‫ﻀ ٍ‬
‫َﻭﺑَﺎﺀُﻭﺍ ِﺑ َﻐ َ‬
‫ﺼﻮ‪‬ﺍ َﻭﻛﹶﺎﻧ‪‬ﻮﺍ َﻳ ‪‬ﻌَﺘﺪ‪‬ﻭ ﹶﻥ‬
‫ﻚ ِﺑﻤَﺎ َﻋ َ‬
‫ﺕ ﺍﻟ ﱠﻠ ِﻪ َﻭَﻳ ﹾﻘ‪‬ﺘﻠﹸﻮ ﹶﻥ ﺍﹾﻟﺄﹶﻧِﺒﻴَﺎ َﺀ ِﺑ َﻐ ‪‬ﻴ ِﺮ َﺣ ‪‬ﻖ ﹶﺫِﻟ َ‬
‫ﺑِﺂﻳَﺎ ِ‬
‫)‪.(3‬‬
‫ﺇﻥ ﺍﳌﺘﺄﻣﻞ ﰲ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺍﻟﺼﺮﳛﺔ ﺳﻴﻜﺘﺸﻒ ﺃﻥ ﺍﻵﻳﺔ ﺍﻷﻭﱃ ﺗﻨﻌﻰ ﻋﻦ ﺍﳌﻘﻠﺪﻳﻦ ﺗﻘﻠﻴﺪﻫﻢ‪،‬‬
‫ﻭﺇﻟﻐﺎﺋﻬﻢ ﻟﻌﻘﻮﳍﻢ ‪ ،‬ﻭ ﺇﺗﺒﺎﻋﻬﻢ ﻟﻠﻐﲑ‪ ،‬ﻋﻠﻰ ﻏﲑ ﺑﻴﻨﺔ ﻭﺗﺒﺼﺮ‪.‬‬
‫ﺃﻣﺎ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻓﻬﻲ ﺗﺆﺍﺧﺬ ﺍﻟﻜﺎﻓﺮﻳﻦ ﻋﻠﻰ ﻋﺪﻡ ﺃﺧﺬﻫﻢ ﺑﺎﻟﻮﺣﻲ ﻭﻟﻮ ﻓﻌﻠـﻮﺍ ﻷﻭﺻـﻠﻬﻢ ﺇﱃ‬
‫ﺍﳊﻘﻴﻘﺔ ﺍﻟﺪﻳﻨﻴﺔ‪.‬‬
‫ﺃﻣﺎ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ ،‬ﻓﻬﻲ ﺗﻠﻤﺢ ﺇﱃ ﺃﻥ ﺍﻻﻫﺘﺪﺍﺀ ﺇﱃ ﺍﳊﻖ ﻻ ﻳﻌﻮﻝ ﻓﻴﻪ ﻋﻠﻰ ﳎﺮﺩ ﺍﻟﻌﻘﻞ ﻭﺣﺪﻩ‪ ،‬ﺑﻞ‬
‫ﻻﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﻟﻠﻌﻘﻞ ﻣﺮﺗﻜﺰ ﻣﻦ ﺍﻹﳝﺎﻥ ﺣﱴ ﺗﺘﺤﻘﻖ ﺍﳍﺪﺍﻳﺔ ﻭﺍﻟﺮﺷﺪ‪.‬‬
‫ﺃﻣﺎ ﺍﻵﻳﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ ،‬ﻓﻘﺪ ﻧ ‪‬ﻮﻫﺖ ﺑﺎﻟﺘﻼﺯﻡ ﺍﻟﻘﺎﺋﻢ ﺑﲔ ﺍﻟﺘﻘﻮﻯ ﻭﺍﻟﻔﻼﺡ‪ ،‬ﻓﻼ ﻓﻼﺡ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‬
‫ﺇﻻ ﺇﺫﺍ ﻭﻓﻖ ﺍﻹﻧﺴﺎﻥ ﺑﲔ ﻧﻮﺍﻳﺎﻩ ﻭﺃﻓﻌﺎﻟﻪ‪ ،‬ﲝﺴﺐ ﻣﺮﺍﺩ ﺍﻟﺸﺎﺭﻉ‪.‬‬
‫ﺃﻣﺎ ﺍﻵﻳﺔ ﺍﳋﺎﻣﺴﺔ‪ ،‬ﻓﺈ‪‬ﺎ ﺗﱪﺯ ﺃﻥ ﺍﳊﻀﺎﺭﺓ ﻻ ﺗﻨﻬﺎﺭ ﻣﻦ ﺗﻠﻘﺎﺀ ﻧﻔﺴﻬﺎ ‪،‬ﺑﻞ ﻻﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﻟﺬﻟﻚ‬
‫ﺃﺳﺒﺎﺏ ﻭﺩﻭﺍﻉ‪ ،‬ﺑﻴﻨﺖ ﺳﺒﺒﺎ ﻣﻨﻬﺎ ﻭ ﻫﻮ ﺍﻟﻔﺴﻖ‪.‬‬
‫‪ -1‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ‪ ،‬ﺍﻵﻳﺔ ‪.130‬‬
‫‪ -2‬ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ‪ ،‬ﺍﻵﻳﺔ ‪.16‬‬
‫‪ -3‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ‪ ،‬ﺍﻵﻳﺔ ‪.112‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻨﻲ" ﺘﺄﺼﻴﻠﻲ" ﻤﺭﺍﺤل ﻨﺸﺄﺓ ﻭ ﻅﻬﻭﺭ ﻭ ﺘﻁﻭﺭ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻗﺒل ﺍﻹﻤﺎﻡ‪ :‬ﺍﺒﻥ ﻋﺎﺸﻭﺭ ) ﻤﻥ ﺍﻟﺘﺭﻤﺫﻱ ﺍﻟﺤﻜﻴﻡ ﺇﻟﻰ ﺍﻟﺸﺎﻁﺒﻲ (‬
‫ﻭﺗﺄﰐ ﺍﻵﻳﺔ ﺍﻷﺧﲑﺓ ﻟﺘﺴﺠﻞ ﺑﻘﻮﺓ ﺃﻥ ﻏﻀﺐ ﺍﷲ ﻭﺭﺿﺎﻩ‪ ،‬ﻻ ﳜﺮﺝ ﻫﻮ ﺍﻵﺧﺮ ﻋـﻦ ﻗـﺎﻧﻮﻥ‬
‫ﺍﻟﺴﺒﺒﻴﺔ‪ ،‬ﺣﻴﺚ ﺑﻴﻨﺖ ﺃﻥ ﻏﻀﺒﻪ ﻋﻠﻰ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﻗﺪ ﺍﺳﺘﻮﺟﺒﺘﻪ ﺃﺳﺒﺎﺏ ﺃﻭﺭﺩ‪‬ﺎ ﺍﻵﻳﺔ ﻭﺍﺣﺪﺍ ﺗﻠـﻮ‬
‫ﺍﻵﺧﺮ‪ ،‬ﻭﻫﻲ ﺍﻟﻜﻔﺮ ﺑﺂﻳﺎﺕ ﺍﷲ‪ ،‬ﻭﻗﺘﻞ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﻭ ﻋﺼﻴﺎﻥ ﺍﷲ‪ ،‬ﻭﺍﻟﻌﺪﻭﺍﻥ ﻋﻠﻰ ﺍﻟﻐﲑ‪.‬‬
‫ﻭﺇﺫﺍ ﺗﺄﻣﻠﻨﺎ ﺍﻟﺴﻴﺎﻕ ﺍﻟﺘﻌﻠﻴﻠﻲ ﺍﻟﺬﻱ ﺻﺒﻎ ﺍﻟﻜﺜﲑ ﻣﻦ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﻭﻏﲑﻫﺎ ﻧﺪﺭﻙ ‪-‬ﺑﻼ ﺷﻚ ‪-‬ﺃﻥ‬
‫ﺫﻟﻚ ﱂ ﻳﺄﺕ ﺻﺪﻓﺔ‪ ،‬ﻭﻻ ﺍﺗﻔﺎﻗﺎ ‪ ،‬ﻭﻟﻜﻦ ﻟﻴﻨﺒﻪ ﺍﻟﻌﻘﻞ ﺍﳌﺴﻠﻢ ﺇﱃ ﺃﻥ ﺍﻟﻈﻮﺍﻫﺮ ﺇﺫﺍ ﻛﺎﻧـﺖ ﲢـﺪﺙ‬
‫ﺑﻔﻌﻞ ﺃﺳﺒﺎﺏ ﻓﺈ‪‬ﺎ ﺑﺎﻟﺘﺎﱄ ﻗﺎﺑﻠﺔ ﻷﻥ ﺗﻔﻬﻢ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻷﻣﺮ ﻛﺬﻟﻚ ﻓﺈﻥ ﺍﳌﺴﻠﻢ ﻣـﺴﺆﻭﻝ ﲝﻜـﻢ‬
‫ﺇﻣﻜﺎﻧﻴﺔ ﺍﳌﻌﺮﻓﺔ ﻋﻤﺎ ﻳﻌﺘﻘﺪﻩ ﻭﻋﻤﺎ ﻳﻔﻌﻠﻪ‪ ،‬ﻣﻦ ﺣﻴﺚ ﺃﻥ ﺍﷲ ﻫﻴﺄ ﻟﻪ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﻳﺘﻮﺻﻞ ‪‬ـﺎ ﺇﱃ‬
‫ﺍﻟﻔﻬﻢ ﺍﻟﺬﻱ ﳚﻌﻠﻪ ﻗﺎﺩﺭﺍ ﻋﻠﻰ ﲢﺪﻳﺪ ﻣﻮﻗﻔﻪ ﻭﺍﲣﺎﺫ ﻗﺮﺍﺭﻩ‪ ،‬ﻭﻟﻌﻞ ﺗﺄﻣﻞ ﺍﳌﺴﻠﻤﲔ ﺍﻷﻭﺍﺋﻞ ﰲ ﺍﻟﻘﺮﺁﻥ‬
‫ﺍﻟﻜﺮﱘ‪ ،‬ﻭﺗﺪﺑﺮﻫﻢ ﻵﻳﺎﺗﻪ‪ ،‬ﻫﻮ ﺍﻟﺬﻱ ﺍﻧﺘﻬﻰ ‪‬ﻢ ﺇﱃ ﺳﻴﻄﺮﺓ ﺍﻟﱰﻋﺔ ﺍﻟﻌﻘﻠﻴﺔ ﻋﻠﻴﻬﻢ‪ ،‬ﺣـﱴ ﻇﻬـﺮﺕ‬
‫ﺑﻜﻞ ﺟﻼﺀ ﻟﺪﻯ ﻓﺮﻗﺔ ﺍﳌﻌﺘﺰﻟﺔ‪ ،‬ﻭﻣﻦ ﰒ ﻻﺑﺪ ﻟﻨﺎ ﺃﻥ ﻧﺼﺤﺢ ﺧﻄﺄ ﺗﺎﺭﳜﻴﺎ‪ ،‬ﻭﻫﻮ ﺍﻟﻘـﻮﻝ ﺍﻟــﺬﻱ‬
‫ﺃﺷﻴﻊ ﰲ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺗﺮﺩﺩ ﺑﻴﻨﻬﻢ ﺣﱴ ﺍﻋﺘﻘﺪﻭﺍ ﺃﻥ ﺍﳌﺴﻠﻤﲔ ﻗﺪ ﺍﺳﺘﻔﺎﺩﻭﺍ ﻣﻦ ﻧﺰﻋﺘﻬﻢ ﺍﻟﻌﻘﻠﻴـﺔ ﻣـﻦ‬
‫ﺍﺗﺼﺎﳍﻢ ﺑﺎﻟﻔﻠﺴﻔﺔ ﺍﻟﻔﺎﺭﺳﻴﺔ ﻭ ﺍﻟﻴﻮﻧﺎﻧﻴﺔ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﻣﻦ ﺍﻟﺜﺎﺑﺖ ﺃﻥ ﻓﺮﻗﺔ ﺍﳌﻌﺘﺰﻟـﺔ ﻗـﺪ ﺫﻫﺒـﺖ ﰲ‬
‫ﺗﻘﺪﻳﺴﻬﺎ ﻟﻠﻌﻘﻞ ﺇﱃ ﺣﺪ ﺍﻟﻘﻮﻝ ‪:‬ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﺣﱴ ﻭﺇﻥ ﱂ ﺗﺼﻞ ﺇﻟﻴﻪ ﺍﻟﺮﺳﺎﻻﺕ ﺍﻟﺴﻤﺎﻭﻳﺔ ﻣﻄﺎﻟـﺐ‬
‫ﻑ ﻭﺣﺪﻩ ﻹﺭﺷﺎﺩﻩ ﺇﱃ ﺩﻻﺋﻞ ﻭﺟﻮﺩ‬
‫ﺑﺎﻹﳝﺎﻥ ﺑﺎﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﺗﻮﺣﻴﺪﻩ‪ ،‬ﻷﻧﻪ ﺛﺒﺖ ﻟﺪﻳﻬﻢ ﺃﻥ ﺍﻟﻌﻘﻞ ﻛﺎ ٍ‬
‫ﺍﳋﺎﻟﻖ ﻭﻭﺣﺪﺍﻧﻴﺘﻪ‪.‬‬
‫ﻭ ﻣﻦ ﺍﻟﺜﺎﺑﺖ ﺃﻥ ﻓﺮﻗﺔ ﺍﳌﻌﺘﺰﻟﺔ‪ ،‬ﻗﺪ ﻧﺸﺄﺕ ﻭﺗﻄﻮﺭﺕ ﺍﺑﺘﺪﺍﺀ ﻣﻦ ﺃﻭﺍﺳﻂ ﺍﻟﻌﺼﺮ ﺍﻷﻣـﻮﻱ‪ ،‬ﻭﺃﻥ‬
‫ﺍﺗﺼﺎﻝ ﺍﳌﺴﻠﻤﲔ ﺑﺎﻟﻔﻜﺮ ﺍﻟﻴﻮﻧﺎﱐ ‪ ،‬ﻭﻓﻠﺴﻔﺘﻪ ﱂ ﻳﺒﺪﺃ ﺇﻻ ﰲ ﺃﻭﺍﺧﺮ ﻋﺼﺮ ﻫﺎﺭﻭﻥ ﺍﻟﺮﺷﻴﺪ‪ .‬ﻭﻫﺬﺍ ﺩﻟﻴﻞ‬
‫ﻟﻪ ﻭﺯﻧﻪ ﰲ ﺇﺛﺒﺎﺕ ﺃﻥ ﺍﳌﺴﻠﻤﲔ ﻗﺪ ﺍﺳﺘﻔﺎﺩﻭﺍ ﻣﻦ ﻧﺰﻋﺘﻬﻢ ﺍﻟﻌﻘﻠﻴﺔ ﺗﻠﻚ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ‪.‬‬
‫ﻭﺇﺫﺍ ﺭﺟﻌﻨﺎ ﺇﱃ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﻋﻦ ﺍﻵﻳﺎﺕ ﺍﻟﺪﺍﻋﻴﺔ ﺇﱃ ﺗﺄﻣﻞ ﺍﻟﻈﻮﺍﻫﺮ ﻋﻠﻰ ﺍﺧﺘﻼﻓﻬﺎ‪ ،‬ﻭﺍﻹﳊـﺎﺡ‬
‫ﻋﻠﻰ ﺍﺳﺘﺨﺪﺍﻡ ﺍﻟﻌﻘﻞ ‪ ،‬ﻭﺍﻟﺪﻋﻮﺓ ﺇﱃ ﻃﻠﺐ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﻓﺈﻧﻪ ﻻﺷﻚ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜـﺮﱘ ﻗـﺪ ﺣﻔـﺰ‬
‫ﺍﳌﺴﻠﻤﲔ ﺇﱃ ﺍﻹﻗﺒﺎﻝ ﻋﻠﻰ ﺍﻟﺘﺄﻣﻞ ﻭﺍﻟﺘﻔﻜﲑ ﻭﺍﻧﺘﻬﻰ ‪‬ﻢ ﺫﻟﻚ ﺇﱃ ﺍﻛﺘﺸﺎﻑ ﺃﻥ ﻟﻠـﺸﺮﻳﻌﺔ ﻣﻘﺎﺻـﺪ‬
‫ﻭﻏﺎﻳﺎﺕ‪ ،‬ﻓﺴﺠﻠﻮﺍ ﺑﻌﻀﺎ ﻣﻨﻬﺎ ﲢﺖ ﺃﲰﺎﺀ ﳐﺘﻠﻔﺔ ﻛﺎﻟﻐﺮﺽ‪ ،‬ﻭﺍﻟﻌﻠﺔ‪ ،‬ﻭﺍﳊﻜﻤـﺔ‪ ،‬ﻭﺑـﺪﺃ ﺍﻟﻔﻘـﻪ‬
‫ﺍﳌﻘﺎﺻﺪﻱ ﻳﺘﻄﻮﺭ ﻣﻊ ﺗﻄﻮﺭ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻧﻔﺴﻬﺎ‪ ،‬ﻛﻌﻠﻢ ﺍﻟﻘﺮﺍﺀﺍﺕ‪ ،‬ﻭﻋﻠـﻢ ﺍﻟﺘﻔـﺴﲑ…‬
‫ﻭﺍﺷﺘﺪ ﺫﻟﻚ ﺍﻟﺘﻄﻮﺭ ﺑﻌﺪ ﻇﻬﻮﺭ ﺍﳌﺬﺍﻫﺐ ﺍﻟﻔﻘﻬﻴﺔ‪ ،‬ﻭﺩﺧﻮﻝ ﻣﺮﺣﻠﺔ ﺍﻟﺘﺄﻟﻴﻒ ‪.‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻨﻲ" ﺘﺄﺼﻴﻠﻲ" ﻤﺭﺍﺤل ﻨﺸﺄﺓ ﻭ ﻅﻬﻭﺭ ﻭ ﺘﻁﻭﺭ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻗﺒل ﺍﻹﻤﺎﻡ‪ :‬ﺍﺒﻥ ﻋﺎﺸﻭﺭ ) ﻤﻥ ﺍﻟﺘﺭﻤﺫﻱ ﺍﻟﺤﻜﻴﻡ ﺇﻟﻰ ﺍﻟﺸﺎﻁﺒﻲ (‬
‫ﻫﺬﺍ ﻋﻦ ﺃﺛﺮ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﰲ ﺗﻮﺟﻴﻪ ﺍﻟﻔﻜﺮ ﺍﳌﻘﺎﺻﺪﻱ‪ ،‬ﻓﻤﺎ ﻫﻮ ﺃﺛﺮ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﺍﻟﺸﺮﻳﻔﺔ ؟‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ ‪ :‬ﺃﺛﺮ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳـﺔ ﺍﻟﺸﺮﻳﻔـﺔ ‪:‬‬
‫ﻟﻘﺪ ﻛﺎﻥ ﻟﻠﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﺍﻟﺸﺮﻳﻔﺔﺑﺎﻟﻎ ﺍﻷﺛﺮ ﰲ ﺗﻌﻤﻴﻖ ﻓﻬﻢ ﺍﳌﺴﻠﻤﲔ ﻟﻠﻘـﺮﺁﻥ ﺍﻟﻜﺮﱘ‪،‬ﻭﲪﻠـﻬﻢ‬
‫ﻋﻠﻰ ﺍﻟﺘﺄﻣﻞ ﻓﻴﻪ ﻭﺗﺪﺑﺮﻩ‪ ،‬ﻛﻤﺎ ﺃ‪‬ﺎ ﻣﺜﻠﺖ ﺇﻃﺎﺭﺍ ﺗﺪﺭﻳﺒﻴﺎ ﻣﻜﻨﻬﻢ ﻣﻦ ﺍﻟﺘﻌﺮﻑ ﻋﻠﻰ ﻣﺎ ﳚـﻮﺯ ﻓﻴـﻪ‬
‫ﺍﻻﺟﺘﻬﺎﺩ ﻭﻣﺎ ﻻ ﳚﻮﺯ‪ ،‬ﻓﻤﻨﻬﺎ ﺃﺩﺭﻙ ﺍﳌﺴﻠﻤﻮﻥ ﺃﻥ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﺍﻟﻔﺮﺍﺋﺾ ﻭ ﺍﳊﺪﻭﺩ ﻻ ﺍﺟﺘﻬﺎﺩ ﻓﻴﻬﺎ‪،‬‬
‫ﻭ ﺗﺒﲔ ﳍﻢ ﺫﻟﻚ ﺑﻮﺿﻮﺡ ﻣﻦ ﻣﻮﻗﻒ ﺍﳊﺴﻢ ﺍﻟﺬﻱ ﻭﻗﻔﻪ ﺭﺳﻮﻝ ﺍﷲ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻣﻦ‬
‫ﺍﳌﺮﺃﺓ ﺍﳌﺨﺰﻭﻣﻴﺔ ﺍﻟﱵ ﺳﺮﻗﺖ ﻭﺳﻌﻰ ﻗﻮﻣﻬﺎ ﻋﻨﺪﻩ ﻹﻋﻔﺎﺋﻬﺎ ﻣﻦ ﺍﳊﺪ ﻓﻘﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟـﺴﻼﻡ‪،‬‬
‫ﺐ ﹸﺛ ‪‬ﻢ‬
‫ﺸ ﹶﻔﻊ‪ ‬ﻓِﻲ َﺣ ‪‬ﺪ ِﻣ ‪‬ﻦ ‪‬ﺣﺪ‪‬ﻭ ِﺩ ﺍﻟ ﱠﻠ ِﻪ ﹸﺛ ‪‬ﻢ ﻗﹶﺎ َﻡ ﻓﹶﺎ ‪‬ﺧَﺘ ﹶﻄ َ‬
‫ﻷﺳﺎﻣﺔ ﺑﻦ ﺯﻳﺪ ﺍﻟﺬﻱ ﺟﺎﺀ ﻳﺸﻔﻊ ﻋﻨﺪﻩ ‪ " :‬ﹶﺃَﺗ ‪‬‬
‫ﻕ ﻓِـﻴ ِﻬﻢ‪‬‬
‫ﻒ َﺗ َﺮﻛﹸﻮ ‪‬ﻩ َﻭِﺇﺫﹶﺍ ﺳَـ َﺮ َ‬
‫ﺸﺮِﻳ ‪‬‬
‫ﻕ ﻓِﻴ ِﻬﻢ‪ ‬ﺍﻟ ‪‬‬
‫ﻚ ﺍﱠﻟﺬِﻳ َﻦ ﹶﻗ ‪‬ﺒ ﹶﻠ ﹸﻜ ‪‬ﻢ ﹶﺃ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﻛﹶﺎﻧ‪‬ﻮﺍ ِﺇﺫﹶﺍ َﺳ َﺮ َ‬
‫ﻗﹶﺎ ﹶﻝ ِﺇ‪‬ﻧﻤَﺎ ﹶﺃ ‪‬ﻫ ﹶﻠ َ‬
‫ﺖ ﹶﻟ ﹶﻘ ﹶﻄ ‪‬ﻌﺖ‪َ ‬ﻳ َﺪﻫَﺎ "‬
‫ﺤ ‪‬ﻤ ٍﺪ َﺳ َﺮ ﹶﻗ ‪‬‬
‫ﺖ ﻣ‪َ ‬‬
‫ﺤ ‪‬ﺪ ﻭَﺍ‪‬ﻳ ‪‬ﻢ ﺍﻟ ﱠﻠ ِﻪ ﹶﻟ ‪‬ﻮ ﹶﺃ ﱠﻥ ﻓﹶﺎ ِﻃ َﻤ ﹶﺔ ِﺑ ‪‬ﻨ َ‬
‫ﻒ ﹶﺃﻗﹶﺎﻣ‪‬ﻮﺍ َﻋ ﹶﻠ ‪‬ﻴ ِﻪ ﺍﹾﻟ َ‬
‫ﻀﻌِﻴ ‪‬‬
‫ﺍﻟ ‪‬‬
‫)‪(1‬‬
‫ﻭﺍﻟﺬﻱ ﻳﻌﻨﻴﻨﺎ ﺑﺼﻮﺭﺓ ﺃﺩﻕ ﻫﻨﺎ ﺃﻥ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﺍﻟﺸﺮﻳﻔﺔ ﺗﻀﻤﻨﺖ ﺃﺣﺎﺩﻳﺚ ﻛﺎﻥ ﳍﺎ ﺍﻷﺛﺮ ﺍﻟﺒﺎﻟﻎ‬
‫ﰲ ﺗﻨﻮﻳﺮ ﻭﻋﻲ ﺍﳌﺴﻠﻢ ﲟﺴﺆﻭﻟﻴﺘﻪ ﰲ ﻛﻞ ﻣﺎ ﻳﻌﺘﻘﺪﻩ ‪،‬ﻭﻛﻞ ﻣﺎ ﻳﺼﺪﺭ ﻋﻨﻪ ﻣﻦ ﺗﺼﺮﻓﺎﺕ ‪.‬ﻭﻣﻦ ﺑـﲔ‬
‫ﺗﻠﻚ ﺍﻷﺣﺎﺩﻳﺚ ﻣﺎ ﻳﻠﻲ ‪:‬‬
‫ﺃ‪ -‬ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﻭﺟﻬﺖ ﻟﻠﺘﻔﻜﲑ ﺍﳌﻘﺎﺻﺪﻱ ‪:‬‬
‫‪ (1‬ﺇﳕﺎ ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺎﺕ ﻭﺇﳕﺎ ﻟﻜﻞ ﺍﻣﺮﺉ ﻣﺎ ﻧﻮﻯ‪ ،‬ﻓﻤﻦ ﻛﺎﻧﺖ ﻫﺠﺮﺗﻪ ﺇﱃ ﺍﷲ ﻭﺭﺳـﻮﻟﻪ‬
‫ﻓﻬﺠﺮﺗﻪ ﺇﱃ ﺍﷲ ﻭﺭﺳﻮﻟﻪ‪ ،‬ﻭﻣﻦ ﻛﺎﻧﺖ ﻫﺠﺮﺗﻪ ﻟﺪﻧﻴﺎ ﻳﺼﻴﺒﻬﺎ ﺃﻭ ﺍﻣﺮﺃﺓ ﻳﻨﻜﺤﻬﺎ ﻓﻬﺠﺮﺗﻪ‬
‫ﺇﱃ ﻣﺎ ﻫﺎﺟﺮ ﺇﻟﻴﻪ "‬
‫)‪(2‬‬
‫ﺱ ِﺇ ﱠﻥ‬
‫ﺻﻠﱠﻰ ﺍﻟﻠﱠﻬﻢ َﻋ ﹶﻠ ‪‬ﻴ ِﻪ َﻭ َﺳ ﱠﻠ َﻢ " ﹶﺃ‪‬ﻳﻬَﺎ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫‪َ (2‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ﻫ‪َ ‬ﺮ‪‬ﻳ َﺮ ﹶﺓ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ َﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟ ﱠﻠ ِﻪ َ‬
‫ﲔ ﹶﻓﻘﹶﺎ ﹶﻝ‬
‫ﲔ ِﺑﻤَﺎ ﹶﺃ َﻣ َﺮ ِﺑ ِﻪ ﺍﹾﻟﻤ‪ ‬ﺮ َﺳ ِﻠ َ‬
‫ﺍﻟ ﱠﻠ َﻪ ﹶﻃ‪‬ﻴﺐ‪ ‬ﻟﹶﺎ َﻳ ﹾﻘَﺒﻞﹸ ِﺇﻟﱠﺎ ﹶﻃ‪‬ﻴﺒ‪‬ﺎ َﻭِﺇ ﱠﻥ ﺍﻟ ﱠﻠ َﻪ ﹶﺃ َﻣ َﺮ ﺍﹾﻟﻤ‪ ‬ﺆ ِﻣِﻨ َ‬
‫*‬
‫ﺕ ﻭَﺍ ‪‬ﻋ َﻤﻠﹸﻮﺍ ﺻَﺎِﻟﺤ‪‬ﺎ ِﺇﻧ‪‬ﻲ ِﺑﻤَﺎ َﺗ ‪‬ﻌ َﻤﻠﹸﻮ ﹶﻥ َﻋﻠِـﻴﻢ‪(‬‬
‫)ﻳَﺎ ﹶﺃ‪‬ﻳﻬَﺎ ﺍﻟ ‪‬ﺮ ‪‬ﺳ ﹸﻞ ﹸﻛﻠﹸﻮﺍ ِﻣ َﻦ ﺍﻟ ﱠﻄ‪‬ﻴﺒَﺎ ِ‬
‫)‪ – (1‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺍﻟﺼﺤﻴﺢ ‪ ،‬ﻣﻦ ﻛﺘﺎﺏ ﺃﺣﺎﺩﻳﺚ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ ‪ ،3216‬ﻣﻮﺳﻮﻋﺔ ﺍﳊﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ‪ ،‬ﺍﻹﺻﺪﺍﺭ ﺃ‪. 1 .2‬‬
‫)‪-(2‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺍﻟﺼﺤﻴﺢ ‪ ،‬ﺑﺪﺃ ﺍﻟﻮﺣﻲ‪ ،‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ ‪ ،01‬ﻣﻮﺳﻮﻋﺔ ﺍﳊﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ‪ ،‬ﺍﻹﺻﺪﺍﺭ ﺃ‪ ،1 .2‬ﻭ ﺍﻧﻈﺮ ‪ :‬ﺧﺎﻟﺪ ﺍﻟﺒﻴﻄﺎﺭ‪ ،‬ﺍﻟﺒﻴﺎﻥ ﰲ ﺷﺮﺡ‬
‫ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‪ ،‬ﻟﻠﻨﻮﻭﻱ‪ ،‬ﺩﺍﺭ ﺍﻟﺸﻬﺎﺏ ﺑﺎﺗﻨﺔ‪،‬ﺩﻁ ‪1988 ،‬ﻡ ‪ ،‬ﺹ ‪.23‬ﻭ ﺍﺑﻦ ﺭﺟﺐ ﺍﳊﻨﺒﻠﻲ‪ ،‬ﺟﺎﻣﻊ ﺍﻟﻌﻠﻮﻡ ﻭﺍﳊﻜﻢ ﰲ ﺷﺮﺡ ﲬﺴﲔ ﺣـﺪﻳﺚ‬
‫ﻣﻦ ﺟﻮﺍﻣﻊ ﺍﻟﻜﻠﻤﺔ‪ ،‬ﺩﺍﺭ ﺍﳊﺪﻳﺚ‪ ،‬ﲜﻮﺍﺭ ﺇﺩﺍﺭﺓ ﺍﻷﺯﻫﺮ‪ ،‬ﻁ‪1400 ،5‬ﻫـ‪1980/‬ﻡ‪ ،‬ﺹ‪.7‬‬
‫* ﺳﻮﺭﺓ ﺍﳌﺆﻣﻨﻮﻥ ﺁﻳﺔ ‪.51‬‬
‫‪85‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻨﻲ" ﺘﺄﺼﻴﻠﻲ" ﻤﺭﺍﺤل ﻨﺸﺄﺓ ﻭ ﻅﻬﻭﺭ ﻭ ﺘﻁﻭﺭ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻗﺒل ﺍﻹﻤﺎﻡ‪ :‬ﺍﺒﻥ ﻋﺎﺸﻭﺭ ) ﻤﻥ ﺍﻟﺘﺭﻤﺫﻱ ﺍﻟﺤﻜﻴﻡ ﺇﻟﻰ ﺍﻟﺸﺎﻁﺒﻲ (‬
‫ﺕ ﻣَﺎ َﺭ َﺯ ﹾﻗﻨَﺎ ﹸﻛ ‪‬ﻢ (** ﹸﺛ ‪‬ﻢ ﹶﺫ ﹶﻛ َﺮ ﺍﻟ ‪‬ﺮﺟ‪ ‬ﹶﻞ‬
‫َﻭﻗﹶﺎ ﹶﻝ ) ﻳَﺎ ﹶﺃ‪‬ﻳﻬَﺎ ﺍﱠﻟﺬِﻳ َﻦ ﺁ َﻣﻨ‪‬ﻮﺍ ﹸﻛﻠﹸﻮﺍ ِﻣ ‪‬ﻦ ﹶﻃ‪‬ﻴﺒَﺎ ِ‬
‫ﺏ َﻭ َﻣ ﹾﻄ َﻌﻤ‪‬ﻪ‪َ ‬ﺣﺮَﺍﻡ‪‬‬
‫ﺏ ﻳَﺎ َﺭ ‪‬‬
‫ﺴﻤَﺎ ِﺀ ﻳَﺎ َﺭ ‪‬‬
‫ﺚ ﹶﺃ ﹾﻏَﺒ َﺮ َﻳ ‪‬ﻤ ‪‬ﺪ َﻳ َﺪ‪‬ﻳ ِﻪ ِﺇﻟﹶﻰ ﺍﻟ ‪‬‬
‫ﺴ ﹶﻔ َﺮ ﹶﺃ ‪‬ﺷ َﻌ ﹶ‬
‫‪‬ﻳﻄِﻴ ﹸﻞ ﺍﻟ ‪‬‬
‫ﻚ‪".‬‬
‫ﺏ ِﻟ ﹶﺬِﻟ َ‬
‫ﺴَﺘﺠَﺎ ‪‬‬
‫ﺤﺮَﺍ ِﻡ ﹶﻓﹶﺄﻧ‪‬ﻰ ‪‬ﻳ ‪‬‬
‫ﻱ ﺑِﺎﹾﻟ َ‬
‫ﺴ ‪‬ﻪ َﺣﺮَﺍﻡ‪َ ‬ﻭﻏﹸ ِﺬ َ‬
‫ﺸ َﺮﺑ‪‬ﻪ‪َ ‬ﺣﺮَﺍﻡ‪َ ‬ﻭ َﻣ ﹾﻠَﺒ ‪‬‬
‫َﻭ َﻣ ‪‬‬
‫)‪(1‬‬
‫ﺻﻠﱠﻰ ﺍﻟﻠﱠﻬﻢ َﻋ ﹶﻠ ‪‬ﻴ ِﻪ َﻭ َﺳ ﱠﻠ َﻢ ﻓِﻲ‬
‫ﺖ َﻣ َﻊ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ َ‬
‫‪ (3‬ﻭﻋﻦ ﻣﻌﺎﺫ ﺑﻦ ﺟﺒﻞ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ‪ " :‬ﹸﻛ ‪‬ﻨ ‪‬‬
‫ﺴﲑ‪ ‬ﹶﻓﻘﹸ ﹾﻠﺖ‪ ‬ﻳَﺎ َﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟ ﱠﻠ ِﻪ ﹶﺃ ‪‬ﺧِﺒ ‪‬ﺮﻧِﻲ ِﺑ َﻌ َﻤ ٍﻞ ‪‬ﻳ ‪‬ﺪ ِﺧ ﹸﻠﻨِﻲ‬
‫ﺤﻦ‪َ ‬ﻧ ِ‬
‫ﺤﺖ‪َ ‬ﻳ ‪‬ﻮﻣ‪‬ﺎ ﹶﻗﺮِﻳﺒ‪‬ﺎ ِﻣ ‪‬ﻨﻪ‪َ ‬ﻭَﻧ ‪‬‬
‫ﺻَﺒ ‪‬‬
‫َﺳ ﹶﻔ ٍﺮ ﹶﻓﹶﺄ ‪‬‬
‫ﺴ َﺮﻩ‪ ‬ﺍﻟﻠﱠـ ‪‬ﻪ‬
‫ﺴﲑ‪َ ‬ﻋﻠﹶﻰ َﻣ ‪‬ﻦ َﻳ ‪‬‬
‫ﺠ‪‬ﻨ ﹶﺔ َﻭ‪‬ﻳﺒَﺎ ِﻋ ‪‬ﺪﻧِﻲ َﻋ ِﻦ ﺍﻟﻨ‪‬ﺎ ِﺭ ﻗﹶﺎ ﹶﻝ ﹶﻟ ﹶﻘ ‪‬ﺪ َﺳﹶﺄﹾﻟَﺘﻨِﻲ َﻋ ‪‬ﻦ َﻋﻈِﻴ ٍﻢ َﻭِﺇ‪‬ﻧﻪ‪ ‬ﹶﻟَﻴ ِ‬
‫ﺍﹾﻟ َ‬
‫ﺞ‬
‫ﺼﻠﹶﺎ ﹶﺓ َﻭ‪‬ﺗ ‪‬ﺆﺗِﻲ ﺍﻟ ‪‬ﺰ ﹶﻛﺎ ﹶﺓ َﻭَﺗﺼ‪‬ﻮ ‪‬ﻡ َﺭ َﻣﻀَﺎ ﹶﻥ َﻭَﺗﺤ‪ ‬‬
‫ﺸ ِﺮ ‪‬ﻙ ِﺑ ِﻪ َﺷ ‪‬ﻴﺌﹰﺎ َﻭ‪‬ﺗﻘِﻴ ‪‬ﻢ ﺍﻟ ‪‬‬
‫َﻋ ﹶﻠ ‪‬ﻴ ِﻪ َﺗ ‪‬ﻌﺒ‪‬ﺪ‪ ‬ﺍﻟ ﱠﻠ َﻪ َﻭﻟﹶﺎ ‪‬ﺗ ‪‬‬
‫ﺨﻄِﻴﹶﺌ ﹶﺔ ﹶﻛﻤَﺎ‬
‫ﺼ َﺪ ﹶﻗﺔﹸ ﺗ‪ ‬ﹾﻄ ِﻔﺊﹸ ﺍﹾﻟ َ‬
‫ﺼ ‪‬ﻮ ‪‬ﻡ ‪‬ﺟ‪‬ﻨﺔﹲ ﻭَﺍﻟ ‪‬‬
‫ﺨ ‪‬ﻴ ِﺮ ﺍﻟ ‪‬‬
‫ﺏ ﺍﹾﻟ َ‬
‫ﻚ َﻋﻠﹶﻰ ﹶﺃ‪‬ﺑﻮَﺍ ِ‬
‫ﺖ ﹸﺛ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ ﹶﺃﻟﹶﺎ ﹶﺃﺩ‪‬ﱡﻟ َ‬
‫ﺍﹾﻟَﺒ ‪‬ﻴ َ‬
‫ﻑ ﺍﻟ ﱠﻠ ‪‬ﻴ ِﻞ ﻗﹶﺎ ﹶﻝ ﹸﺛ ‪‬ﻢ َﺗﻠﹶﺎ ) َﺗَﺘﺠَﺎ ﹶﻓﻰ ‪‬ﺟﻨ‪‬ﻮ‪‬ﺑ ‪‬ﻬ ‪‬ﻢ ﻋَـ ِﻦ‬
‫ﺻﻠﹶﺎ ﹸﺓ ﺍﻟ ‪‬ﺮﺟ‪ِ ‬ﻞ ِﻣ ‪‬ﻦ َﺟ ‪‬ﻮ ِ‬
‫ﻳ‪ ‬ﹾﻄ ِﻔﺊﹸ ﺍﹾﻟﻤَﺎ ُﺀ ﺍﻟﻨ‪‬ﺎ َﺭ َﻭ َ‬
‫ﺱ ﺍﻟﹾـﹶﺄ ‪‬ﻣ ِﺮ ﹸﻛﻠﱢـ ِﻪ َﻭ َﻋﻤ‪‬ـﻮ ِﺩ ِﻩ‬
‫ﺍﹾﻟ َﻤﻀَﺎ ِﺟ ِﻊ (* َﺣﺘ‪‬ﻰ َﺑ ﹶﻠ ﹶﻎ ) َﻳ ‪‬ﻌ َﻤﻠﹸﻮ ﹶﻥ ( ﹸﺛ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ ﹶﺃﻟﹶﺎ ﺃﹸ ‪‬ﺧِﺒﺮ‪َ ‬ﻙ ِﺑ َﺮﹾﺃ ِ‬
‫ﺼﻠﹶﺎ ﹸﺓ َﻭ ِﺫ ‪‬ﺭ َﻭﺓﹸ‬
‫ﺖ َﺑﻠﹶﻰ ﻳَﺎ َﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟ ﱠﻠ ِﻪ ﻗﹶﺎ ﹶﻝ َﺭﹾﺃﺱ‪ ‬ﺍﹾﻟﹶﺄ ‪‬ﻣ ِﺮ ﺍﹾﻟِﺈ ‪‬ﺳﻠﹶﺎ ‪‬ﻡ َﻭ َﻋﻤ‪‬ﻮ ‪‬ﺩ ‪‬ﻩ ﺍﻟ ‪‬‬
‫َﻭ ِﺫ ‪‬ﺭ َﻭ ِﺓ َﺳﻨَﺎ ِﻣ ِﻪ ﹸﻗ ﹾﻠ ‪‬‬
‫ﺖ َﺑﻠﹶﻰ ﻳَﺎ َﻧِﺒ ‪‬ﻲ ﺍﻟ ﱠﻠ ِﻪ ﹶﻓﹶﺄ َﺧ ﹶﺬ ِﺑ ِﻠﺴَﺎِﻧ ِﻪ‬
‫ﻚ ﻛﹸ ﱢﻠ ِﻪ ﹸﻗ ﹾﻠ ‪‬‬
‫ﺠﻬَﺎ ‪‬ﺩ ﹸﺛ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ ﹶﺃﻟﹶﺎ ﺃﹸ ‪‬ﺧِﺒﺮ‪َ ‬ﻙ ِﺑ َﻤﻠﹶﺎ ِﻙ ﹶﺫِﻟ َ‬
‫َﺳﻨَﺎ ِﻣ ِﻪ ﺍﹾﻟ ِ‬
‫ﻒ َﻋ ﹶﻠ ‪‬ﻴ َ‬
‫ﻗﹶﺎ ﹶﻝ ﹸﻛ ‪‬‬
‫ﻚ‬
‫ﻚ َﻫﺬﹶﺍ ﹶﻓﻘﹸ ﹾﻠﺖ‪ ‬ﻳَﺎ َﻧِﺒ ‪‬ﻲ ﺍﻟ ﱠﻠ ِﻪ َﻭِﺇﻧ‪‬ﺎ ﹶﻟﻤ‪‬ﺆَﺍ َﺧﺬﹸﻭ ﹶﻥ ِﺑﻤَﺎ َﻧَﺘ ﹶﻜ ﱠﻠﻢ‪ِ ‬ﺑ ِﻪ ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﺛ ِﻜ ﹶﻠﺘ‪‬ـ َ‬
‫ﺱ ﻓِﻲ ﺍﻟﻨ‪‬ﺎ ِﺭ َﻋﻠﹶﻰ ‪‬ﻭﺟ‪‬ﻮ ِﻫ ِﻬ ‪‬ﻢ ﹶﺃ ‪‬ﻭ َﻋﻠﹶﻰ َﻣﻨَﺎ ِﺧ ِﺮ ِﻫ ‪‬ﻢ ِﺇﻟﱠﺎ َﺣﺼَﺎِﺋﺪ‪‬‬
‫ﺐ ﺍﻟﻨ‪‬ﺎ َ‬
‫ﻚ ﻳَﺎ ‪‬ﻣﻌَﺎ ﹸﺫ َﻭ َﻫ ﹾﻞ َﻳ ﹸﻜ ‪‬‬
‫ﹸﺃ ‪‬ﻣ َ‬
‫ﺴَﻨِﺘ ِﻬ ‪‬ﻢ"‬
‫ﹶﺃﹾﻟ ِ‬
‫)‪(2‬‬
‫ﻭﺇﺫﺍ ﺭﺟﻌﻨﺎ ﺇﱃ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺜﻼﺙ ﻭﺍﺣﺪﺍ ﻭﺍﺣﺪﺍ ‪ ،‬ﻭﺟﺪﻧﺎ ﺃﻥ ﺃﻭﳍﺎ ﳛﻤﻞ ﺍﳌﺴﻠﻢ ﻣﺴﺆﻭﻟﻴﺔ‬
‫ﻣﺎ ﻳﻌﺘﻘﺪﻩ‪ ،‬ﻭﳚﻌﻠﻪ ﻣﺴﺆﻭﻻ ﺣﱴ ﻋﻦ ﺧﻄﺮﺍﺕ ﻧﻔﺴﻪ‪ ،‬ﳑﺎ ﳛﻔﺰﻩ ﺇﱃ ﻣﺮﺍﻗﺒﺔ ﺑﺎﻃﻨﻪ‪ ،‬ﺃﻣـﺎ ﺍﳊـﺪﻳﺚ‬
‫ﺍﻟﺜﺎﱐ‪ ،‬ﻓﺈﱐ ﺃﺭﺍﻩ ﺍﻷﺳﺎﺱ ﰲ ﺗﻮﺟﻴﻪ ﺍﳌﺴﻠﻢ ﺇﱃ ﺍﻻﻫﺘﻤﺎﻡ ﺑﺎﳌﻘﺎﺻﺪ ﺍﻟﻌﺎﻣﺔ ﻭﺍﳋﺎﺻﺔ ﻟﻠﺸﺮﻳﻌﺔ‪ ،‬ﺣـﱴ‬
‫ﻳﺘﺴﲎ ﻟﻪ ﺿﺒﻂ ﻃﺮﻕ ﺍﻟﻜﺴﺐ ﺍﳌﺸﺮﻭﻉ ﻭ ﻳﺄﻣﻦ ﺍﻟﻮﻗﻮﻉ ﻓﻴﻤﺎ ﺣﺮﻣﻪ ﺍﷲ ﻭ‪‬ﻰ ﻋﻨﻪ‪.‬‬
‫** ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ ‪.172‬‬
‫)‪ - (1‬ﻣﺴﻠﻢ‪ ،‬ﺍﻟﺼﺤﻴﺢ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ ‪ ،1686‬ﻣﻮﺳﻮﻋﺔ ﺍﳊﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ‪ ،‬ﺍﻹﺻﺪﺍﺭ ﺃ‪.1 .2‬‬
‫* ﺳﻮﺭﺓ ﺍﻟﺴﺠﺪﺓ ﺁﻳﺔ ‪ 16‬ﻭﲤﺎﻣﻬﺎ ﻣﺎﻳﻠﻲ ‪ ' :‬ﺗﺘﺠﺎﰱ ﺟﻨﻮ‪‬ﻢ ﻋﻦ ﺍﳌﻀﺎﺟﻊ ﻳﺪﻋﻮﻥ ﺭ‪‬ﻢ ﺧﻮﻓﺎ ﻭﻃﻤﻌﺎ ﻭﳑﺎ ﺭﺯﻗﻨﺎﻫﻢ ﻳﻨﻔﻘﻮﻥ ‪ ،‬ﻓﻼ ﺗﻌﻠﻢ ﻧﻔﺲ ﻣﺎ‬
‫ﺃﺧﻔﻲ ﳍﻢ ﻣﻦ ﻗﺮﺓ ﺃﻋﲔ ﺟﺰﺍﺀ ﲟﺎ ﻛﺎﻧﻮﺍ ﻳﻌﻤﻠﻮﻥ ' ‪ 16،17‬ﺍﻟﺴﺠﺪﺓ‪.‬‬
‫)‪ (2‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﻴﺪﻱ‪ ،‬ﻛﺘﺎﺏ ﺍﻻﳝﺎﻥ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ ‪ .2541‬ﻣﻮﺳﻮﻋﺔ ﺍﳊﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ‪ ،‬ﺍﻹﺻﺪﺍﺭ ﺃ‪.1 .2‬‬
‫‪86‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻨﻲ" ﺘﺄﺼﻴﻠﻲ" ﻤﺭﺍﺤل ﻨﺸﺄﺓ ﻭ ﻅﻬﻭﺭ ﻭ ﺘﻁﻭﺭ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻗﺒل ﺍﻹﻤﺎﻡ‪ :‬ﺍﺒﻥ ﻋﺎﺸﻭﺭ ) ﻤﻥ ﺍﻟﺘﺭﻤﺫﻱ ﺍﻟﺤﻜﻴﻡ ﺇﻟﻰ ﺍﻟﺸﺎﻁﺒﻲ (‬
‫ﺏ‪-‬‬
‫ﻭﺇﺫﺍ ﺟﺌﻨﺎ ﻟﻠﺤﺪﻳﺚ ﺍﻟﺜﺎﻟﺚ ﻭﺟﺪﻧﺎﻩ ﻳﻮﺿﺢ ﺑﻘﻮﺓ ﺃﻥ ﺍﻟﻔﺮﺩ ﻣﺴﺆﻭﻝ ﻋﻤﺎ ﻳﻘﻮﻟﻪ ﻭﻳـﺸﻴﻌﻪ ﰲ‬
‫ﻭﺳﻄﻪ ﻷﻧﻪ ﳝﻠﻚ ﺍﻟﻜﻠﻤﺔ ﻣﺎ ﱂ ﻳﻨﻄﻖ ‪‬ﺎ‪ ،‬ﻓﺈﺫﺍ ﻫﻮ ﻧﻄﻘﻬﺎ ﻣﻠﻜﺘـﻪ‪ ,‬ﻭﻫﻮ ﻣﺴﺆﻭﻝ ﻋﻤﺎ ﻳﺘﺮﺗـﺐ‬
‫ﻋﻨﻬﺎ ﻣﻦ ﺍﻟﺸـﺮ ﺃﻭ ﲢﻔﻴﺰﻩ ﺇﱃ ﺍﳋﲑ‪.‬‬
‫ﻭﻫﻜﺬﺍ ﺗﻠﺘﻘﻲ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺜﻼﺛﺔ ﻟﺘﺸﻌﺮ ﺍﻟﻔﺮﺩ ﺍﳌﺴﻠﻢ ﺑﺄﻧﻪ ﻣﺴﺆﻭﻝ ﻋﻦ ﻧﻮﺍﻳﺎﻩ ﻭ ﺃﻗﻮﺍﻟﻪ ‪.‬‬
‫ﺇ ﹰﺫﺍ ﻓﺈﻥ ﺍﻟﻨﺘﻴﺠﺔ ﺍﳌﻨﻄﻘﻴﺔ ﻹﺣﺴﺎﺳﻪ ﲟﺴﺆﻭﻟﻴﺘﻪ‪ ،‬ﺃﻥ ﻳﻠﺰﻡ ﻧﻔﺴﻪ ﺑﻘﻴﺎﺱ ﺗﺼﺮﻓﺎﺗﻪ ﺇﱃ ﻣﺮﺍﺩ ﺍﷲ ﻭﻫﻮ‬
‫ﻣﺎ ﻳﺴﺘﻮﺟﺐ ﺑﺎﻟﻀﺮﻭﺭﺓ ﺍﻻﻫﺘﻤﺎﻡ ﺑﺎﳌﻘﺎﺻﺪ ﺍﻟﺸﺮﻋﻴﺔ‪.‬‬
‫ﻭﻫﻜﺬﺍ ﺗﺄﰐ ﺍﻟﺴﻨﺔ ﻛﻌﺎﻣﻞ ﺛﺎﻥ ﺳﺎﻫﻢ ﰲ ﲢﻔﻴﺰ ﺍﳌﺴﻠﻢ ﻟﻼﻫﺘﻤﺎﻡ ﺑﺎﻟﺘﻔﻜﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻭﺍﻧﻀﺎﻓﺖ‬
‫ﺇﱃ ﻫﺬﻳﻦ ﺍﻟﻌﺎﻣﻠﲔ ﻋﻮﺍﻣﻞ ﺃﺧﺮﻯ ﻧﻜﺘﻔﻲ ﺑﺈﺑﺮﺍﺯﻫﺎ ﻭﻫﻲ ‪:‬‬
‫ﻤﺤﺎﺭﺒﺔ ﻭﻀـﻊ ﺍﻟﺤﺩﻴﺙ ‪:‬‬
‫ﺣﻴﺚ ﻛﺎﻥ ﳍﺬﻩ ﺍﻟﻈﺎﻫﺮﺓ ﺍﻟﱵ ﻧﺸﺄﺕ ﺑﻔﻌﻞ ﺍﻟﻔﺘﻨﺔ ﺍﻟﱵ ﺣﺪﺛﺖ ﺃﻳﺎﻡ ﺍﳋﻠﻴﻔﺔ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻔـﺎﻥ‬
‫ﺫﻱ ﺍﻟﻨﻮﺭﻳﻦ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ -‬ﻭﻣﻨﺎﻭﺃﺓ ﻣﻌﺎﻭﻳﺔ ﻟﻺﻣﺎﻡ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ –ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ -‬ﺃﻥ ﺍﻧﻘﺴﻢ‬
‫ﺍﳌﺴﻠﻤﻮﻥ ﺇﱃ ﺗﻴﺎﺭﺍﺕ ﺳﻴﺎﺳﻴﺔ ﺃﳘﻬﺎ ﺍﳋﻮﺍﺭﺝ ﻭﺍﻟﺸﻴﻌﺔ‪ ،‬ﻓﺘﻌﺮﺽ ﺍﳊﺪﻳﺚ ﺑﻔﻌﻞ ﻫـﺬﺍ ﺍﻟـﺼﺮﺍﻉ‬
‫ﺍﻟﺴﻴﺎﺳﻲ ﺇﱃ ﺍﻟﺘﺰﻳﻴﻒ ﻭﺍﻟﻮﺿﻊ ﻣﻦ ﺍﻟﺘﻴﺎﺭﺍﺕ ﺍﻟﺴﻴﺎﺳﻴﺔ ﻟﺘﱪﻳﺮ ﺍﳌﻮﺍﻗﻒ ‪ ،‬ﻭﺍﺟﺘﻼﺏ ﺍﻷﻧﺼﺎﺭ‪ ،‬ﻭﻛﺎﻥ‬
‫ﻟﺬﻟﻚ ﺃﺛﺮ ﰲ ﲢﻔﻴﺰ ﺍﳌﺴﻠﻤﲔ ﳊﻤﺎﻳﺔ ﺍﳊﺪﻳﺚ ﺑﺎﻋﺘﺒﺎﺭﻩ ﺟﺰﺀﺍ ﻣﻦ ﺍﻟﺪﻳﻦ‪ ،‬ﳑﺎ ﳝﻜﻦ ﺃﻥ ﻳﺘﺴﺒﺐ ﻓﻴـﻪ‬
‫ﺍﳊﺪﻳﺚ ﺍﳌﻮﺿﻮﻉ ﻣﻦ ﺗﻀﻠﻴﻞ ﺍﻟﻨﺎﺱ ‪ ،‬ﻭﺍﳋﺮﻭﺝ ‪‬ﻢ ﻋﻦ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺎﺭﻉ ‪.‬‬
‫ﻭﻫﻜﺬﺍ ﻇﻬﺮ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺬﻳﻦ ﺗﻮﺟﻬﻮﺍ ﻛﻞ ﲝﺴﺐ ﺍﺧﺘﺼﺎﺻﻪ ‪ ،‬ﻭﺍﺳﺘﻌﺪﺍﺩﻩ ﺍﺑﺘﺪﺍﺀ ﻣـﻦ ﺧﻼﻓـﺔ‬
‫ﻋﻠﻲ‪-‬ﻛﺮﻡ ﺍﷲ ﻭﺟﻬﻪ ‪ -‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ ﰲ ﻣﻜﺎﻓﺤﺔ ﺍﻟﻮﺿﻊ ﻭﳏﺎﺭﺑﺔ ﺍﻟﺘﺰﻳﻴﻒ‪ ،‬ﻭﺑﻨﺎﺀ ﻣﻨﺎﻫﺞ ﺗـﺴﺎﻋﺪ‬
‫ﻋﻠﻰ ﺍﻟﺘﻌﺮﻑ ﻋﻠﻰ ﺻﺤﻴﺢ ﺍﳊﺪﻳﺚ ﻣﻦ ﻓﺎﺳﺪﺓ‪ ،‬ﻓﻈﻬﺮ ﻋﻠﻢ ﺍﻟﺮﻭﺍﻳﺔ ﻭﻋﻠﻢ ﺍﻟﺪﺭﺍﻳﺔ‪ ،‬ﻭﻇﻬﺮﺕ ﻣـﻦ‬
‫ﺟﻬﺔ ﺃﺧﺮﻯ ﺍﻟﺘﻔﺎﺳﲑ ﺍﻟﻘﺮﺁﻧﻴﺔ ‪ ،‬ﻭﺍﻟﱵ ﻛﺎﻧﺖ ﻏﺎﻳﺘﻬﺎ ﺍﻟﻌﻠﻴﺎ ﻓﻬﻢ ﺍﻟﻘﺮﺁﻥ ﻟﻔﻈﺎ ﻭﻣﻌﲎ‪ ،‬ﻭﻇﻬﺮ ﺍﻟﻔﻘـﻪ‬
‫ﻭﻣﺪﺍﺭﺳﻪ‪ ،‬ﻭﺍﻟﺬﻱ ﻛﺎﻥ ﺍﻟﺴﺒﻴﻞ ﺍﳌﺆﺩﻱ ﺇﱃ ﻋﺎﱂ ﺍﳌﻘﺎﺻﺪ‪ ،‬ﺣﻴﺚ ﺃﻥ ﺃﻭﻝ ﻣﺎ ﺃﻟﻒ ﰲ ﺍﳌﻘﺎﺻﺪ ﻫﻮ‬
‫ﻛﺘﺎﺏ " ﺍﻟﺼﻼﺓ ﻭﻣﻘﺎﺻﺪﻫﺎ ﻟﻠﺘﺮﻣﺬﻱ ﺍﳊﻜﻴﻢ " * ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﻌﺪ ﻓﻘﻴﻬـﺎ ﻭ ﺃﺻـﻮﻟﻴﺎ ﺑـﺎﳌﻌﲎ‬
‫ﺍﻟﺼﺤﻴﺢ‪ ،‬ﺇﻻ ﺍﻧﻪ ﺑﺘﺄﻟﻴﻔﻪ ﻟﻜﺘﺎﺑﻪ ﺫﻟﻚ ﻗﺪ ﺃﺩﺍﺭ ﺍﳌﻔﺘﺎﺡ ﰲ ﺍﻟﺒﺎﺏ ﺍﳌﺆﺩﻱ ﺇﱃ ﻋﺎﱂ ﺍﳌﻘﺎﺻﺪ ﺍﻟﺸﺮﻋﻴﺔ‪،‬‬
‫*‪ -‬ﻭﻫﻮ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺍﻟﺬﻱ ﻋﺎﺵ ﰲ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﻟﺚ ﺍﳍﺠﺮﻱ‪ ،‬ﻓﻘﻴﻪ ﻭﻣﺘﺼﻮﻑ ﻭﳏﺪﺙ ﺧﺮﺳﺎﱐ ‪ ،‬ﺃﻟﻒ ﻛﺘﺎﺏ 'ﺧﺘﻢ ﺍﻟﻮﻻﻳﺔ' ﻓﻨﻔﻲ ﻣﻦ‬
‫ﺗﺮﻣﺬ ﻭﺍ‪‬ﻢ ﺑﺎﻟﺰﻧﺪﻗﺔ ‪ ،‬ﻟﻪ ‪ ' :‬ﺍﻟﺮﻳﺎﺿﺔ ﻭﺃﺩﺏ ﺍﻟﻨﻔﺲ ' ﻭ ' ﺍﳌﻨﻬﺞ ' ﻭ ' ﻧﻮﺍﺩﺭ ﺍﻷﺻﻮﻝ ﰲ ﻣﻌﺮﻓﺔ ﺃﺧﺒﺎﺭ ﺍﻟﺮﺳﻮﻝ ' ﻭ ' ﺍﻟﺼﻼﺓ ﻭﻣﻘﺎﺻﺪﻫﺎ '‬
‫ﺕ ﺣﻮﺍﱄ ‪320‬ﻫـ‪932/‬ﻡ ‪ ،‬ﻭ ' ﺍﻟﻌﻠﻞ ' ﻭ ' ﻋﻠﻞ ﺍﻟﺸﺮﻳﻌﺔ ' ﻭ ' ﻋﻠﻞ ﺍﻟﻌﺒﻮﺩﻳﺔ ' ﻭ ' ﺍﳊﺞ ﻭﺃﺳﺮﺍﺭﻩ '‪.‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻨﻲ" ﺘﺄﺼﻴﻠﻲ" ﻤﺭﺍﺤل ﻨﺸﺄﺓ ﻭ ﻅﻬﻭﺭ ﻭ ﺘﻁﻭﺭ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻗﺒل ﺍﻹﻤﺎﻡ‪ :‬ﺍﺒﻥ ﻋﺎﺸﻭﺭ ) ﻤﻥ ﺍﻟﺘﺭﻤﺫﻱ ﺍﻟﺤﻜﻴﻡ ﺇﻟﻰ ﺍﻟﺸﺎﻁﺒﻲ (‬
‫ﻭﻫﻮ ﺇﺫ ﻓﻌﻞ ﺫﻟﻚ ﻷﻧﻪ ﺭﺃﻯ ﺃﻥ ﺍﻟﻔﻘﻪ ﺭﻛﺰ ﻋﻠﻰ ﺃﺣﻜﺎﻡ ﺍﻟﺼﻼﺓ ﻣﻦ ﺣﻴﺚ ﺻﺤﺘﻬﺎ ﻭﺑﻄﻼ‪‬ﺎ‪ ،‬ﻭﻣﺎ‬
‫ﻳﺘﺮﺗﺐ ﻋﻠﻰ ﺇﻗﺎﻣﺘﻬﺎ ﺃﻭ ﺗﺮﻛﻬﺎ‪ ،‬ﻭﻫﺬﺍ ﺍﳉﺎﻧﺐ ﻭﺇﻥ ﻛﺎﻥ ﻣﻬﻤﺎ‪ ،‬ﺇﻻ ﺃﻥ ﺃﺛﺮﻩ ﻻ ﻳﺘﻌـﺪﻯ ﺍﳉﺎﻧـﺐ‬
‫ﺍﻟﺸﻜﻠﻲ ﻣﻦ ﺍﻟﺪﻳﻦ‪ ،‬ﺃﻣﺎ ﺟﻮﻫﺮﻩ ﻓﻬﻮ ﻣﺎ ﻋﱪﺕ ﻋﻨﻪ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ‪:‬‬
‫ﺤﺸَﺎ ِﺀ ﻭَﺍﹾﻟﻤ‪ ‬ﻨ ﹶﻜ ِﺮ َﻭﹶﻟ ِﺬ ﹾﻛﺮ‪ ‬ﺍﻟ ﱠﻠ ِﻪ ﹶﺃ ﹾﻛَﺒﺮ‪ ‬ﻭَﺍﻟ ﱠﻠ ‪‬ﻪ َﻳ ‪‬ﻌﻠﹶـ ‪‬ﻢ ﻣَـﺎ‬
‫ﺼﻠﹶﺎ ﹶﺓ َﺗ ‪‬ﻨﻬَﻰ َﻋ ‪‬ﻦ ﺍﹾﻟ ﹶﻔ ‪‬‬
‫ِﺇ ﱠﻥ ﺍﻟ ‪‬‬
‫ﺼَﻨﻌ‪‬ﻮ ﹶﻥ‬
‫َﺗ ‪‬‬
‫)‪(1‬‬
‫ﻭﻫﺬﺍ ﺍﻟﻌﻤﻞ ﺍﻟﺬﻱ ﻗﺎﻡ ﺑﻪ ﺍﳊﻜﻴﻢ ﺍﻟﺘﺮﻣﺬﻱ ﻳﺜﺒﺖ ﻟﻨﺎ ﺃﻥ ﻧﺸﺄﺓ ﺍﻟﺘﻔﻜﲑ ﺍﳌﻘﺎﺻﺪﻱ ﺗﺮﺟـﻊ ﺇﱃ‬
‫ﻋﻬﺪ ﻗﺪﱘ ﺃﺻﻼ ﻭﻗﺪ ﺑﻴﻨﺎ ﺫﻟﻚ ﲟﺎ ﺳﻘﻨﺎﻩ ﻣﻦ ﺃﻣﺜﻠﺔ‪.‬‬
‫ﺃﻣﺎ ﺍﺧﺘﺼﺎﺹ ﻣﻮﺿﻮﻉ ﺍﳌﻘﺎﺻﺪ ﺑﺎﻟﺘﺄﻟﻴﻒ ‪ ،‬ﻭﻇﻬﻮﺭ ﻣﺼﻄﻠﺢ ﺍﳌﻘﺎﺻﺪ‪ ،‬ﺇﳕﺎ ﻳﺮﺟﻊ ﺇﱃ ﺍﻟﻘـﺮﻥ‬
‫ﺍﻟﺜﺎﻟﺚ ﺍﳍﺠﺮﻱ ﺍﻟﺬﻱ ﻇﻬﺮ ﻓﻴﻪ ﻛﺘﺎﺏ " ﻣﻘﺎﺻﺪ ﺍﻟﺼﻼﺓ " ﺍﳌﺸﺎﺭ ﺇﻟﻴﻪ ﺁﻧﻔﺎ‪.‬‬
‫ﻫﺬﺍ ﻋﻦ ﺃﺛﺮ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﺍﻟﺸﺮﻳﻔﺔ ‪ ،‬ﻭﺃﺛﺮ ﺍﻟﺼﺤﺎﺑﺔ ﰲ ﺍﻹﺳـﻬﺎﻡ ﰲ ﻧـﺸﺄﺓ‬
‫ﺍﻟﻔﻜﺮ ﺍﳌﻘﺎﺻﺪﻱ‪.‬‬
‫ﻓﻬﻞ ﻫﻨﺎﻙ ﻋﻮﺍﻣﻞ ﺃﺧﺮﻯ ﺃﺳﻬﻤﺖ ﰲ ﺫﻟﻚ ؟‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ ‪ :‬ﺃﺛـﺮ ﺍﻹﺟﺘﻬﺎﺩ ﰲ ﻧﺸﺄﺓ ﺍﻟﻔﻜﺮ ﺍﳌﻘﺎﺻﺪﻱ ‪:‬‬
‫ﻳﻌﺘﱪ ﺍﻻﺟﺘﻬﺎﺩ ﺃﻳﻀﺎ ﻣﻦ ﺍﻟﻌﻮﺍﻣﻞ ﻭﺍﳌﺆﺛﺮﺍﺕ ﺍﻟﻘﻮﻳﺔ ﺍﻟﱵ ﺣﻔﺰﺕ ﺍﻟﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ ﰲ ﺍﻻﻟﺘﻔﺎﺕ‬
‫ﺇﱃ ﺍﻟﺘﻔﻜﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﱪ ﺍﻟﺰﻣﻦ‪ ،‬ﻭﻋﻠﻰ ﺗﻮﺍﱄ ﻣﺮﺍﺣﻞ ﳕﻮ ﺍﻟﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ ﺫﺍﺗﻪ ﻭﺗﻄﻮﺭﻩ‪،‬ﻛﻴـﻒ‬
‫ﺫﻟﻚ؟‬
‫‪ -1‬ﺍﻟﺴﺒﻖ ﺍﻟﺰﻣﲏ ﻟﻈﻬﻮﺭ ﺍﻻﺟﺘﻬﺎﺩ ﻭﺷﺮﻭﻋﻪ ﰲ ﺍﻟﺘﺄﺛﲑ ﻭﺗﻘﺪﻣﻪ ﺗﺒﻌﺎ ﻟﻌﻮﺍﻣﻞ ﻭﻣﺆﺛﺮﺍﺕ ﺃﺧﺮﻯ‬
‫ﻛﺜﲑﺓ ‪:‬‬
‫• ﺍﻷﺛﺮ ﺍﻟﺜﻘﺎﰲ ﺍﳊﻀﺎﺭﻱ ﻋﻠﻰ ﺍﻟﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﱂ ﻳﺒﺪﺃ ﻭﱂ ﻳﺸﺮﻉ ﰲ ﺍﻟﺘﻌﺒﲑ ﻋﻦ ﺫﺍﺗﻪ‬
‫ﺇﻻ ﰲ ﺃﻭﺍﺳﻂ ﺍﻟﻌﺼﺮ ﺍﻷﻣﻮﻱ ﻭﺑﺪﺍﻳﺔ ﺍﻟﻌﺼﺮ ﺍﻟﻌﺒﺎﺳﻲ ‪،‬ﺑﻴﻨﻤﺎ ﺍﻻﺟﺘﻬﺎﺩ ﻇﻬﺮﺕ ﺑﺪﺍﻳﺘﻪ‬
‫ﺍﻷﻭﱃ ﰲ ﻋﻬﺪ ﺍﻟﺮﺳﻮﻝ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻭﺷﺮﻉ ﰲ ﺍﺳـﺘﺨﺪﺍﻣﻪ ﻛـﺄﺩﺍﺓ‬
‫ﻟﺘﻨﻈﻴﻢ ﺍﳊﻴﺎﺓ ﺍﻟﻌﺎﻣﺔ ﻟﻠﻤﺠﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ ﰲ ﻋﻬﺪ ﺍﻟﺼﺤﺎﺑﺔ ﻣﺒﺎﺷﺮﺓ‪.‬‬
‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻟﻌﻨﻜﺒﻮﺕ‪ ،‬ﺍﻵﻳﺔ ‪.45‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻨﻲ" ﺘﺄﺼﻴﻠﻲ" ﻤﺭﺍﺤل ﻨﺸﺄﺓ ﻭ ﻅﻬﻭﺭ ﻭ ﺘﻁﻭﺭ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻗﺒل ﺍﻹﻤﺎﻡ‪ :‬ﺍﺒﻥ ﻋﺎﺸﻭﺭ ) ﻤﻥ ﺍﻟﺘﺭﻤﺫﻱ ﺍﻟﺤﻜﻴﻡ ﺇﻟﻰ ﺍﻟﺸﺎﻁﺒﻲ (‬
‫‪ -2‬ﻳﻌﺘﱪ ﺍﻻﺟﺘﻬﺎﺩ ﺇﱃ ﺟﺎﻧﺐ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ ﻣﻦ ﺃﻫﻢ ﺍﻟﻌﻮﺍﻣﻞ ‪ :‬ﺍﻟﱵ ﺃﺳﻬﻤﺖ ﰲ ﺑﻌﺚ ﺍﻟﻔﻜﺮ‬
‫ﺍﻹﺳﻼﻣﻲ ﻭﺗﻄﻮﻳﺮﻩ ﰲ ﺷﻜﻠﻪ ﺍﻟﻌﺎﻡ ﻭﺍﻟﺘﻔﻜﲑ ﺍﳌﻘﺎﺻﺪﻱ ﺑﺸﻜﻞ ﺧﺎﺹ‪.‬‬
‫• ﻓﻤﻤﺎﺭﺳﺔ ﺍﻻﺟﺘﻬﺎﺩ ﺗﻔﺘﺮﺽ ﳎﻤﻮﻋﺔ ﺷﺮﻭﻁ ﻣﻦ ﺃﳘﻬﺎ ‪:‬‬
‫ ﻣﻌﺮﻓﺔ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪.‬‬‫ ﺍﻟﻌﻠﻢ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪.‬‬‫ﻭ ﺗﻌﺘﱪ ﻫﺬﻩ ﺍﻟﺸﺮﻭﻁ ﺃﺳﺎﺳﻴﺔ ﺗﺘﻠﻮﻫﺎ ﺷﺮﻭﻁ ﻣﻜﻤﻠﺔ ﺍﺳﺘﻨﺘﺠﻬﺎ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻦ ﻃﺮﻳﻖ ﻭﺻﺎﻳﺎ ﻋﻤﺮ‬
‫ﺑﻦ ﺍﳋﻄﺎﺏ‪ ،‬ﻭﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ –ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ -‬ﻭﺍﺳﺘﻘﺮﺍﺀ ﺍﻟﺴﻨﺔ ﻣﺜﻞ ‪َ :‬ﺣ ‪‬ﺪﹶﺛﻨَﺎ ﺁ َﺩﻡ‪ ‬ﺣَـ ‪‬ﺪﹶﺛﻨَﺎ‬
‫ﺐ ﹶﺃﺑ‪‬ﻮ َﺑ ﹾﻜ َﺮ ﹶﺓ ِﺇﻟﹶـﻰ‬
‫ﻚ ‪‬ﺑ ‪‬ﻦ ﻋ‪َ ‬ﻤ ‪‬ﻴ ٍﺮ َﺳ ِﻤ ‪‬ﻌﺖ‪َ ‬ﻋ ‪‬ﺒﺪَﺍﻟ ‪‬ﺮ ‪‬ﺣ َﻤ ِﻦ ‪‬ﺑ َﻦ ﹶﺃﺑِﻲ َﺑ ﹾﻜ َﺮ ﹶﺓ ﻗﹶﺎ ﹶﻝ ﹶﻛَﺘ َ‬
‫ﺷ‪ ‬ﻌَﺒﺔﹸ َﺣ ‪‬ﺪﹶﺛﻨَﺎ َﻋ ‪‬ﺒﺪ‪‬ﺍﹾﻟ َﻤ ِﻠ ِ‬
‫ﺻﻠﱠﻰ ﺍﻟﻠﱠﻬـﻢ‬
‫ﻀﺒَﺎ ﹸﻥ ﹶﻓِﺈﻧ‪‬ﻲ َﺳ ِﻤ ‪‬ﻌﺖ‪ ‬ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ َ‬
‫ﺖ ﹶﻏ ‪‬‬
‫ﻀ َﻲ َﺑ ‪‬ﻴ َﻦ ﺍﹾﺛَﻨ ‪‬ﻴ ِﻦ َﻭﹶﺃ‪‬ﻧ َ‬
‫ﺴﺘَﺎ ﹶﻥ ِﺑﹶﺄ ﹾﻥ ﻟﹶﺎ َﺗ ﹾﻘ ِ‬
‫ﺠ‪‬‬
‫ﺴِ‬
‫ﺍ‪‬ﺑِﻨ ِﻪ َﻭﻛﹶﺎ ﹶﻥ ِﺑ ِ‬
‫ﻀَﻴ ‪‬ﻦ َﺣ ﹶﻜﻢ‪َ ‬ﺑ ‪‬ﻴ َﻦ ﺍﹾﺛَﻨ ‪‬ﻴ ِﻦ َﻭﻫ‪َ ‬ﻮ ﹶﻏ ‪‬‬
‫َﻋ ﹶﻠ ‪‬ﻴ ِﻪ َﻭ َﺳ ﱠﻠ َﻢ َﻳﻘﹸﻮ ﹸﻝ ﻟﹶﺎ َﻳ ﹾﻘ ِ‬
‫ﻀﺒَﺎﻥ )‪ (1‬ﻭ ﺇﻥ ﻭﺻﺎﻳﺎ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄـﺎﺏ‬
‫ﻭﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ –ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ -‬ﻭﺍﺳﺘﻘﺮﺍﺀ ﺍﻟﻮﺍﻗﻊ‪ ،‬ﻫﻮ ﺿﺮﻭﺭﺓ ﳌﻌﺮﻓﺔ ﺍ‪‬ﺘﻬـﺪ ﲞـﺼﻮﺻﻴﺔ‬
‫ﺍﳉﻤﺎﻋﺔ ﺍﻟﱵ ﳚﺘﻬﺪ ﳍﺎ ﰲ ﺣﻜﻤﻪ ﻭﻓﺘﻮﺍﻩ‪ .‬ﻓﺎﻻﺟﺘﻬﺎﺩ ﻛﺎﻥ ﻣﻦ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻷﺳﺎﺳﻴﺔ ﺍﻟﱵ ﻓﺮﺿﺖ ﻋﻠﻰ‬
‫ﺍﳌﺴﻠﻢ ﺍﻟﺘﻤﺮﺱ ﲟﻨﺎﻫﺞ ﻣﻌﺮﻓﻴﺔ ﻣﺘﻨﻮﻋﺔ ‪،‬ﻛﺎﳌﻨﻬﺞ ﺍﻟﻨﻘﻠﻲ‪ ،‬ﻭﺍ‪‬ﺘﻬﺪ ﻻﺑﺪ ﻟﻪ ﺃﻥ ﻳﺘـﺬﻛﺮ ﺍﻷﺣﻜـﺎﻡ‬
‫ﺍﻟﺴﺎﺑﻘﺔ ‪ ،‬ﻭﻳﻌﺮﻑ ﺩﻭﺍﻋﻴﻬﺎ ﻭﻋﻠﻠﻬﺎ ﺣﱴ ﻳﺘﺴﲎ ﻟﻪ ﺃﻥ ﻳﻘﻴﺲ ﻋﻠﻴﻬﺎ ﺃﻣﺜﺎﳍﺎ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺍ‪‬ﺘﻬﺪ ﻳﺴﺘﻌﲔ‬
‫ﺑﺎﳌﻨﻬﺞ ﺍﻟﻌﻘﻠﻲ ﺍﻟﻨﻘﺪﻱ ﺍﻟﺘﺤﻠﻴﻠﻲ ﻟﻜﻲ ﻳﺘﺒﲔ ﻣﺮﺍﺩ ﺍﻟﺸﺎﺭﻉ ﻭﻣﺮﺍﺩ ﺍﳌﻜﻠﻒ ‪ ،‬ﻓﻴﺴﺘﻨﺒﻂ ﺍﳊﻜﻢ ﺍﻟﺬﻱ‬
‫ﳝﺘﺜﻞ ﳌﺮﺍﺩ ﺍﻟﺸﺎﺭﻉ ﻭﻳﻼﺋﻢ ﺍﳌﻜﻠﻒ ﻓﺮﺩﺍ ﺃﻭ ﲨﺎﻋﺔ‪،‬ﻭﺑﺬﻟﻚ ﻳﻨﻔﻲ ﻃﺎﺑﻊ ﺍﳊﺮﺝ ﻋﻦ ﺍﻟﺪﻳﻦ ﻭﻳﻜﻔـﻞ‬
‫ﻟﻠﺪﻳﻦ ﺍﺳﺘﻤﺮﺍﺭﻳﺘﻪ ﻋﻦ ﻃﺮﻳﻖ ﺗﻴﺴﲑﻩ ﻭﺍﻟﺘﺰﺍﻡ ﺍﻷﻓﺮﺍﺩ ﻭﺍﳉﻤﺎﻋﺎﺕ‪.‬‬
‫ﻭﺍﻻﺟﺘﻬﺎﺩ ﻫﻮ ﺍﻟﺬﻱ ﲪﻞ ﺍﻟﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ ﻋﻠـﻰ ﺗﻄـﻮﻳﺮ ﻣﻨـﺎﻫﺞ ﺍﻟﺒﺤـﺚ ﺍﻟﻮﺻـﻔﻴﺔ ‪،‬‬
‫ﻭﺍﻻﺳﺘﻜﺸﺎﻓﻴﺔ ﻭﻟﺬﻟﻚ ﳒﺪ ﺍﻟﻔﻘﻬﺎﺀ ﺍ‪‬ﺘﻬﺪﻳﻦ ﻳﺘﺤﺮﻭﻥ ﺍﻟﺪﻗﺔ ﻛﻞ ﺍﻟﺪﻗﺔ ﰲ ﺍﻟﺘﻌﺮﻳﻒ ﺑﺎﻟﻘـﻀﻴﺔ ﻭﻻ‬
‫ﻳﺼﺪﺭﻭﻥ ﺃﺣﻜﺎﻣﻬﻢ ﻓﻴﻬﺎ‪ ،‬ﺃﻭ ﻋﻨﻬﺎ ﺇﻻ ﺑﻌﺪ ﻋﺮﺽ ﻛﻞ ﺍﳌﻌﻄﻴﺎﺕ ﻭﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﲡﻌﻞ ﺍﻟـﺼﺎﺩﺭ‬
‫ﻣﻨﻬﻢ ﻋﻠﻴﻬﺎ ﺃﻭﻓﻖ ﻣﻦ ﻏﲑﻩ‪ ،‬ﻭ ﺍﻷﻛﺜﺮ ﺍﻧﻄﺒﺎﻗﺎ ﻋﻠﻴﻬﺎ ﻭﻫﻨﺎ ﺗﱪﺯ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺃﺛﺮ ﺍﻻﺟﺘﻬﺎﺩ ‪،‬ﻭﻧـﺸﺄﺓ‬
‫ﺍﻟﺘﻔﻜﲑ ﺍﳌﻘﺎﺻﺪﻱ ‪ ،‬ﺍﻟﺬﻱ ﻣﻬﺪ ﻟﻈﻬﻮﺭ ﻭﺗﻄﻮﺭ ﺍﻟﻔﻜﺮ ﺍﳌﻘﺎﺻﺪﻱ ﺑﻜﻞ ﻣﻌﻄﻴﺎﺗﻪ ﻭﺃﺑﻌﺎﺩﻩ‪.‬‬
‫)‪ -(1‬ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺍﻟﺼﻨﻌﺎﱐ‪ ،‬ﺳﺒﻞ ﺍﻟﺴﻼﻡ ﺷﺮﺡ ﺑﻠﻮﻍ ﺍﳌﺮﺍﻡ ﻣﻦ ﲨﻊ ﺃﺩﻟﺔ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﺝ‪،1‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ ﻟﺒﻨﺎﻥ‪ ،‬ﻁ‪،1‬‬
‫‪1408‬ﻫـ ‪1988 ،‬ﻡ‪ .‬ﺹ ‪ .222‬ﺭﻗﻤﻪ ‪ .1303/5‬ﻭ ﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ .82/9 ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ ‪ 6625‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ ،‬ﺍﻟﺒﺎﺏ ‪،7‬‬
‫ﺍﳊﺪﻳﺚ ‪ 16‬ﻣﻦ ﺍﻷﻗﻀﻴﺔ‪ .‬ﻭﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﺭﻗﻢ ‪ .1334‬ﻭﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ‪ 237/8 ،‬ﻭﺳﻨﻦ ﺃﲪﺪ ﺍﺑﻦ ﺣﻨﺒﻞ‪.46/5 ،‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻨﻲ" ﺘﺄﺼﻴﻠﻲ" ﻤﺭﺍﺤل ﻨﺸﺄﺓ ﻭ ﻅﻬﻭﺭ ﻭ ﺘﻁﻭﺭ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻗﺒل ﺍﻹﻤﺎﻡ‪ :‬ﺍﺒﻥ ﻋﺎﺸﻭﺭ ) ﻤﻥ ﺍﻟﺘﺭﻤﺫﻱ ﺍﻟﺤﻜﻴﻡ ﺇﻟﻰ ﺍﻟﺸﺎﻁﺒﻲ (‬
‫ﻓﻬﺬﺍ ﺍﻟﺘﺤﺮﻱ ﻭﺍﻟﺘﺪﻗﻴﻖ ﻭﺍﻻﺳﺘﻘﺼﺎﺀ ﺍﻟﺬﻱ ﺧﺺ ﺑﻪ ﺍ‪‬ﺘﻬﺪﻭﻥ ﻣﻦ ﻋﻠﻤﺎﺋﻨﺎ ﻭﻓﻘﻬﺎﺋﻨﺎ ﻫﻮ ﺍﻟﺬﻱ‬
‫ﺍﻧﺘﻬﻰ ‪‬ﻢ ﺇﱃ ﺃﻥ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻛﻤﺎ ﺟﺎﺀﺕ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ ‪‬ﻴﻤﻦ ﻋﻠﻴﻬﺎ ﻗﻮﺍﻋﺪ ﻛﻠﻴﺔ ﻋﺎﻣﺔ‬
‫ﻫﻲ ﺍﻷﺳﺎﺱ ﳌﺎ ﺗﻀﻤﻨﺘﻪ ﻣﻦ ﺃﻭﺍﻣﺮ ﻭﻧﻮﺍﻩ ﻭﺃﺣﻜﺎﻡ‪.‬‬
‫ﻭﱂ ﻳﺘﻢ ﺍﻟﺘﻔﻄﻦ ﻟﺘﻠﻚ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻜﻠﻴﺔ ﺍﻟﻌﺎﻣﺔ ﺇﻻ ﺑﻌﺪ ﺗﻄﻮﺭ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ ‪ ،‬ﻭﺍﻟـﺴﻨﺔ ﻭﺍﺭﺗﻔـﺎﻉ‬
‫ﻭﺗﲑﺓ ﺍﻻﺟﺘﻬﺎﺩ ﺍﺑﺘﺪﺍﺀ ﻣﻦ ﻋﺼﺮ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ ،‬ﻭﻣﺮﻭﺭﺍ ﺑﻌﺼﺮ ﺃﺋﻤﺔ ﺍﳌـﺬﺍﻫﺐ‬
‫ﺍﻟﻔﻘﻬﻴﺔ ﻭﺍﻧﺘﻬﺎﺀ ﺑﻈﻬﻮﺭ ﺍﻟﺘﻴﺎﺭﺍﺕ ﺍﻟﻔﻜﺮﻳﺔ ﺍﻟﺴﻴﺎﺳﺔ ﻭﺍﻟﺪﻳﻨﻴﺔ ﺍﻟﱵ ﻧﺸﺄﺕ ﰲ ﺍﻟﻌﺼﺮ ﺍﻟﻌﺒﺎﺳـﻲ ﺍﻷﻭﻝ‬
‫ﻭﺍﻟﺜﺎﱐ ﻭﻓﺘﺤﺖ ﺍﻟﺒﺎﺏ ﻋﻠﻰ ﻣﺼﺮﺍﻋﻴﻪ ﻟﻼﺟﺘﻬﺎﺩ ﻓﺼﺪﺭﺕ ﻓﺘﺎﻭﻯ ﻭﺃﺣﻜﺎﻡ ﰲ ﻗـﻀﺎﻳﺎ ﺧﻄـﲑﺓ‪.‬‬
‫ﻓﻜﺎﻥ ﳍﺬﺍ ﺍﻟﺼﺮﺍﻉ ﺍﻟﻔﻜﺮﻱ ﺍﻟﺪﻳﲏ ﻭﺍﻟﺴﻴﺎﺳﻲ ﺃﺛﺮ ﰲ ﻓﺘﺢ ﺍﻟﺒﺎﺏ ﻋﻠﻰ ﻣﺼﺮﺍﻋﻴﻪ ﻟﻠﺘﻄﻔـﻞ ﻋﻠـﻰ‬
‫ﺍﻻﺟﺘﻬﺎﺩ ﻻﺩﻋﻴﺎﺀ ﺍﻟﻔﻘﻪ ﻭﺍﻟﻌﻠﻢ‪ ،‬ﻓﺤﻔﺰ ﺫﻟﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻔﻌﻠﻴﲔ ﺇﱃ ﺍﻟﺘﺼﺪﻱ ﺇﱃ ﻫـﺬﻩ ﺍﻟﻈـﺎﻫﺮﺓ ‪،‬‬
‫ﻭﺍﻟﺘﻨﺒﻴﻪ ﺇﱃ ﺃﻥ ﺍﺟﺘﻬﺎﺩ ﺍ‪‬ﺘﻬﺪﻳﻦ ﻻ ﳝﻜﻦ ﻟﻪ ﺃﻥ ﻳﻜﻮﻥ ﺇﻻ ﰲ ﺇﻃﺎﺭ ﻣﻘﻨﻦ ﲢﻜﻤﻪ ﺿﻮﺍﺑﻂ ﻭﻗﻮﺍﻋـﺪ‬
‫ﲢﺪﺩﻫﺎ ﺍﻟﺸﺮﻳﻌﺔ ﺑﺬﺍ‪‬ﺎ‪ ،‬ﻭﻫﻜﺬﺍ ﺍﺟﺘﻬﺪ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﳐﺘﻠﻒ ﺍﻟﺒﻼﺩ ﺍﻹﺳﻼﻣﻴﺔ ﻟﺘﺤﺪﻳﺪ ﻭﺗﻌﻴﲔ ﺗﻠـﻚ‬
‫ﺍﻟﻜﻠﻴﺎﺕ ﻭﺍﻟﻀﻮﺍﺑﻂ‪ ،‬ﻓﻈﻬﺮ ﻋﻠﻢ ﺍﻷﺻﻮﻝ – ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ – ﻭﻛﺎﻥ ﺃﻭﻝ ﻣﻦ ﺃﻟﻒ ﻓﻴـﻪ ﺍﻹﻣـﺎﻡ‬
‫ﺍﻟﺸﺎﻓﻌﻲ ﻛﺘﺎﺑﻪ ‪ " :‬ﺍﻟـﺮﺳﺎﻟﺔ "‪.‬؟‬
‫ﻭﻇﻬﺮﺕ ﺍﻟﺘﺂﻟﻴﻒ ﺍﻟﺸﺮﻋﻴﺔ ﰲ ﻧﻄﺎﻕ ﺍﳌﺬﺍﻫﺐ ﺍﻟﺪﻳﻨﻴﺔ ﺍﺑﺘﺪﺍﺀ ﻣﻦ ‪‬ﺎﻳﺔ ﺍﻟﻌﺼﺮ ﺍﻷﻣﻮﻱ‪ ،‬ﻭﻟﻌـﺐ‬
‫ﺍﳌﺬﻫﺐ ﺍﳊﻨﻔﻲ ﺩﻭﺭﺍ ﺣﺎﲰﺎ ﰲ ﺇﺫﻛﺎﺀ ﺍﻟﱰﻋﺔ ﺍﻟﻌﻘﻠﻴﺔ ﻻﻋﺘﻤﺎﺩﻩ ﻋﻠﻰ ﺍﻟﻘﻴﺎﺱ‪ ،‬ﻭﺃﺳـﻬﻢ ﺍﳌـﺬﻫﺐ‬
‫ﺍﳌﺎﻟﻜﻲ ﲟﺎ ﻋﺮﻑ ﺑﺎﳌﺼﺎﱀ ﺍﳌﺮﺳﻠﺔ‪ ،‬ﺑﻔﺘﺢ ﺑﺎﺏ ﺍﻻﺟﺘﻬﺎﺩ ﻭﺍﺳﻌﺎ‪ ،‬ﻭﲤﻜﲔ ﺍ‪‬ﺘﻬـﺪ ﻣـﻦ ﺍﻟﻨﻈـﺮ‬
‫ﻭﺍﻟﻘﻴﺎﺱ‪ ،‬ﻟﺘﻘﺪﻳﺮ ﺍﳊﻜﻢ ﺍﶈﻘﻖ ﳌﺼﻠﺤﺔ ﺍ‪‬ﺘﻤﻊ ﻭﺇﺛﺒﺎ‪‬ﺎ ﺃﻭ ﻧﻔﻴﻬﺎ ﺫﻟﻚ ﺃﻥ ﺍﳌﺼﺎﱀ ﺍﳌﺮﺳﻠﺔ ﺇﳕﺎ ﲰﻴﺖ‬
‫ﻛﺬﻟﻚ‪ ،‬ﻷﻧﻪ ﱂ ﻳﺄﺕ ﻧﺺ ﻣﻦ ﻛﺘﺎﺏ ﺃﻭﺳﻨﺔ ﻳﺒﻴﺤﻬﺎ ‪ ،‬ﺃﻭ ﳛﺮﻣﻬﺎ‪ ،‬ﻛﻤﺎ ﻳﺸﺘﺮﻁ ﻓﻴﻬﺎ ﺃﻥ ﻻ ﻳﻜﻮﻥ‬
‫ﻓﻴﻬﺎ ﻣﺎ ﻳﻌﺎﺭﺽ ﻛﺘﺎﺑﺎ ﺃﻭ ﺳﻨﺔ‪ ،‬ﻭ ﺇﻻ ﻓﺈ‪‬ﺎ ﻻ ﺗﻌﺘﱪ ﻣﺼﻠﺤﺔ ﻋﻠﻰ ﺍﻹﻃﻼﻕ ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺩﺭﺀ ﺍﳌﻔﺎﺳﺪ ﻭﻫﻮ ﻣﺎ ﻋﱪ ﻋﻨﻪ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﺑﺴﺪ ﺍﻟﺬﺭﺍﺋﻊ ‪ .‬ﻳﻌﺘﱪ ﻣﻦ ﺍﳊﻮﺍﻓﺰ ﺍﳍﺎﻣـﺔ‬
‫ﺍﻟﱵ ﻭﺟﻬﺖ ﻓﻜﺮ ﺍ‪‬ﺘﻬﺪﻳﻦ ﳓﻮ ﺍﻟﻌﻨﺎﻳﺔ ﺑﺎﻟﻔﻜﺮ ﺍﳌﻘﺎﺻﺪﻱ ﻭ ﻭﺿﻊ ﻗﻮﺍﻋﺪﻩ ﻭﲤﻴﻴﺰ ﻣﻌﺎﳌـﻪ ﻭﺑﻨـﺎﺀ‬
‫ﺻﺮﺣﻪ‪ ،‬ﻭﻫﻜﺬﺍ ﺗﻮﺍﻟﺖ ﺟﻬﻮﺩ ﻓﻘﻬﺎﺋﻨﺎ ﻋﻠﻰ ﺍﺧﺘﻼﻑ ﺍﳌﺬﺍﻫﺐ ﻭﺍﻟﻌﺼﻮﺭ ﻭﻋﻦ ﻃﺮﻳـﻖ ﺣﺮﺻـﻬﻢ‬
‫ﻋﻠﻰ ﺗﻮﻓﲑ ﺃﺳﺒﺎﺏ ﺍﻻﺟﺘﻬﺎﺩ ‪ ،‬ﻭﺁﻟﻴﺎﺗﻪ ﻟﻀﻤﺎﻥ ﻣﺮﻭﻧﺔ ﺍﻟﺪﻳﻦ ﻭﻗﺪﺭﺗﻪ ﻋﻠﻰ ﻣﺴﺎﻳﺮﺓ ﺍﺧﺘﻼﻓﺎﺕ ﺍﻟﺰﻣﺎﻥ‬
‫ﻭﺍﳌﻜﺎﻥ‪.‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻨﻲ" ﺘﺄﺼﻴﻠﻲ" ﻤﺭﺍﺤل ﻨﺸﺄﺓ ﻭ ﻅﻬﻭﺭ ﻭ ﺘﻁﻭﺭ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻗﺒل ﺍﻹﻤﺎﻡ‪ :‬ﺍﺒﻥ ﻋﺎﺸﻭﺭ ) ﻤﻥ ﺍﻟﺘﺭﻤﺫﻱ ﺍﻟﺤﻜﻴﻡ ﺇﻟﻰ ﺍﻟﺸﺎﻁﺒﻲ (‬
‫ﻭ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﺬﻛﺮ ﺑﺄﻥ ﺍﺟﺘﻬﺎﺩ ﺍﻟﺮﺳﻮﻝ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﺃﻭﻻ ﻭﺻﺤﺎﺑﺘﻪ ﻣﻦ ﺑﻌﺪﻩ ﺛﺎﻧﻴﺎ‪،‬‬
‫ﻭﺇﺳﻬﺎﻣﺎﺕ ﺍﻟﺘﺎﺑﻌﲔ ‪ ،‬ﻭﺃﺋﻤﺔ ﺍﳌﺬﺍﻫﺐ ﺛﺎﻟﺜﺎ‪ ،‬ﻛﻞ ﺫﻟﻚ ﻫ‪‬ﻴـﺄ ﺍﻟﺒﻴﺌﺔ ﺍﻟﻄﺒﻴـﻌﻴﺔ ﻭﺍﳌﻨـﺎﺥ ﺍﻟﻔﻜـﺮﻱ‬
‫ﺍﳌﻼﺋﻢ ﻟﻨﺸﺄﺓ ﺍﻟﻔﻜﺮ ﺍﳌﻘﺎﺻﺪﻱ‪.‬‬
‫)‪.(1‬‬
‫ﻓﻠﻮﻻ ﺣـﺪﻳﺚ ﺍﻟﺮﺳـﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﺍﳌﺸﻬﻮﺭ ‪ " :‬ﺇِ‪‬ﻧﻤَﺎ ﺍﹾﻟﹶﺄ ‪‬ﻋﻤَﺎ ﹸﻝ ﺑِﺎﻟ‪‬ﻨﻴ‪‬ﺎﺕ…"‬
‫ﻭﻟﻮﻻ ﺍﺟﺘﻬﺎﺩﺍﺕ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﻭﻋﻠﻲ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ‪ -‬ﻣﺜﻞ ﻗﺘﻞ ﺍﳉﻤﺎﻋـﺔ ﺑﺎﻟﻮﺍﺣـﺪ‪،‬‬
‫ﻭﺗﻀﻤﲔ ﺍﻟﺼﻨﺎﻉ‪ ،‬ﻭﻟﻮﻻ ﺍﺟﺘﻬﺎﺩﺍﺕ ﺃﺋﻤﺔ ﺍﳌﺬﺍﻫﺐ ﺍﻟﻔﻘﻬﻴﺔ ﻛﺎﻹﻣﺎﻡ ﺃﰊ ﺣﻨﻴﻔﺔ ﺍﻟﺬﻱ ﻃﻮﺭ ﺍﻟﻘﻴﺎﺱ‬
‫ﻭﺃﺳﺲ ﻣﺬﻫﺒﺎ ﻛﺎﻣﻼ ﻋﺮﻑ ﲟﺬﻫﺐ ﺃﻫﻞ ﺍﻟﺮﺃﻱ‪ ،‬ﻭﺍﻟﺬﻱ ﻛﺎﻥ ﻟﻪ ﺍﻟﻔﻀﻞ ﰲ ﺍﻟﺒﺤﺚ ﻋﻠﻰ ﺍﻷﻗﻞ ﰲ‬
‫ﺍﻟﻌﻠﻞ ﺍﳉﺰﺋﻴﺔ‪ ،‬ﻭﺍﻟﻘﺮﻳﺒﺔ‪ ،‬ﺃﻭ ﲟﺎ ﻳﻌﺮﻑ ﺑﺘﺤﻘﻴﻖ ﺍﳌﻨﺎﻁ‪.‬‬
‫ﻭﻟﻮ ﻻ ﻓﺘﺢ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﻟﺒﺎﺏ ﺍﻟﻘﻮﻝ ﺑﺎﳌﺼﺎﱀ ﺍﳌﺮﺳﻠﺔ ﻭﺳﺪ ﺍﻟﺬﺭﺍﺋﻊ‪.‬‬
‫ﻭﻟﻮﻻ ﺍﺟﺘﻬﺎﺩﺍﺕ ﳏﻤﺪ ﺑﻦ ﺇﺩﺭﻳﺲ ﺍﻟﺸﺎﻓﻌﻲ ﰲ ﻭﺿﻊ ﻗﻮﺍﻋﺪ ﻋﻠﻢ ﺍﻷﺻﻮﻝ‪ ،‬ﳌﺎ ‪‬ﻴﺄ ﺍﳌﻨـﺎﺥ‬
‫ﻟﻠﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻜﺸﻒ ﻋﻦ ﻋﻠﻢ ﺍﳌﻘﺎﺻﺪ‪ ،‬ﺇﺫ ﻧﺸﺄ ﰲ ﺇﻃﺎﺭ ﻋﻠﻢ ﺍﻷﺻﻮﻝ ﺣﻴﺚ ﻛﺎﻥ ﻣﺒﺤﺜﺎ ﻣﻦ‬
‫ﻣﺒﺎﺣﺚ ﺍﻟﻘﻴﺎﺱ‪.‬‬
‫ﻭﺧﻼﺻﺔ ﺍﻟﻘﻮﻝ ‪ :‬ﻭﻣﻦ ﻛﻞ ﻣﺎ ﺫﻛﺮ ﺗﺒﲔ ﺃﻥ ﺍﻟﺒﺤﺚ ﺍﳌﻘﺎﺻﺪﻱ ﻭﺍﻟﺘﻔﻜﲑ ﰲ ﻫﺬﺍ ﺍ‪‬ﺎﻝ‬
‫ﻗﺪ ﻇﻬﺮﺕ ﻣﺆﺷﺮﺍﺗﻪ ﻭﻣﻌﺎﳌﻪ ﺍﺑﺘﺪﺍﺀ ﻣﻦ ﻋﻬﺪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ ﻭﺻـﺤﺎﺑﺘﻪ ﺍﻷﻭﻝ‬
‫ﻭﺫﻟﻚ ﻷﺳﺒﺎﺏ ﻧﻠﺨﺼﻬﺎ ﰲ ﺍﻵﰐ ‪:‬‬
‫‪-1‬ﺃﺛﺮ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﰲ ﺍﻟﺘﺤﻔﻴﺰ ﻋﻠﻰ ﺍﻟﻨﻈﺮ ﺍﻟﻌﻘﻠﻲ ﻭﺍﻟﺒﺤﺚ ﺍﳌﻌﺮﰲ‪.‬‬
‫‪-2‬ﺃﺛﺮ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﺍﻟﺸﺮﻳﻔﺔ ﺑﺸﱴ ﺃﺑﻌﺎﺩﻫﺎ ﻭﺻﻮﺭﻫﺎ ﰲ ﺗﻨﺒﻴﻪ ﺍﳌﺴﻠﻤﲔ ﺇﱃ ﺍﺳﺘﻘﻼﻟﻴﺔ ﺍﻟﺮﺃﻱ‪ ،‬ﻭﻣﻦ‬
‫ﰒ ﺿﺮﻭﺭﺓ ﺍﻟﻔﻬﻢ ﻭﺍﻟﺘﺒﻴﲔ ﻭﻋﺪﻡ ﺍﻻﻧﺪﻓﺎﻉ ﰲ ﺇﺻﺪﺍﺭ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﲟﺎ ﻳﻨﺠﺮ ﻋﻠﻰ ﺍﻷﺣﻜﺎﻡ ﺍﳌﺮﲡﻠﺔ‬
‫ﻣﻦ ﺃﺧﻄﺎﺀ ﺗﻀﺮ ﺑﺎﻟﻔﺮﺩ ﻭﺍ‪‬ﺘﻤﻊ‪ ،‬ﻭﺁﺛﺎﻡ ﻳﺘﺤﻤﻞ ﻭﺯﺭﻫﺎ ﺃﻣﺎﻡ ﺍﷲ‪.‬‬
‫‪-3‬ﺑﻴﻨﺎ ﺃﻥ ﺍﳌﺬﺍﻫﺐ ﺍﻟﻔﻘﻬﻴﺔ ﻗﺪ ﻫﻴﺄﺕ ﺇﻃﺎﺭﺍ ﻣﻼﺋﻤﺎ ﻟﻨﺸﺄﺓ ﺍﻟﺒﺤﺚ ﺍﳌﻘﺎﺻـﺪﻱ ﰲ ﻧﻄﺎﻗﻬـﺎ‪ ،‬ﻭﺇﻥ‬
‫ﺗﻌﺪﺩ ﺍﳌﺬﺍﻫﺐ ﰲ ﺣﺪ ﺫﺍﺗﻪ ﻫﻴﺄ ﻓﺮﺻﺎ ﻓﺮﻳﺪﺓ ﻟﻠﺠﺪﻝ ﻭﺍﶈﺎﺟﺠﺔ ﻓﺘﻔﺘﻘﺖ ﺍﻟﻌﻘﻮﻝ ﻭﺗﻮﺟﻬـﺖ‬
‫ﳓﻮ ﺍﻟﺒﺤﺚ ‪ ،‬ﻓﺮﺟﻊ ﺫﻟﻚ ﺑﺂﺛﺎﺭ ﺇﳚﺎﺑﻴﺔ ﻋﻠﻰ ﻣﻮﺿﻮﻉ ﺍﳌﻘﺎﺻﺪ ﰲ ﻫﺬﺍ ﺍﳉﺎﻧﺐ‪.‬‬
‫)‪ (1‬ﺍﻟﺒﺨﺎﺭﻱ‪،‬ﺍﻟﺼﺤﻴﺢ ‪ ،‬ﺑﺪﺃ ﺍﻟﻮﺣﻲ‪ ،‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ ‪ ،01‬ﻣﻮﺳﻮﻋﺔ ﺍﳊﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ‪ ،‬ﺍﻹﺻﺪﺍﺭ ﺃ‪ ،1 .2‬ﺷﺮﻛﺔ ﺻﺨﺮ‪ .‬ﻟﱪﺍﻣﺞ ﺍﳊﺎﺳﺐ "‬
‫‪ 1996-1991‬ﺇﺣﺪﻯ ﺷﺮﻛﺎﺕ ﳎﻤﻮﻋﺔ ﺍﻟﻌﺎﳌﻴﺔ‪ .‬ﺳﺒﻖ ﲣﺮﳚﻪ‬
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‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻨﻲ" ﺘﺄﺼﻴﻠﻲ" ﻤﺭﺍﺤل ﻨﺸﺄﺓ ﻭ ﻅﻬﻭﺭ ﻭ ﺘﻁﻭﺭ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻗﺒل ﺍﻹﻤﺎﻡ‪ :‬ﺍﺒﻥ ﻋﺎﺸﻭﺭ ) ﻤﻥ ﺍﻟﺘﺭﻤﺫﻱ ﺍﻟﺤﻜﻴﻡ ﺇﻟﻰ ﺍﻟﺸﺎﻁﺒﻲ (‬
‫‪-4‬ﻭﺑﻴﻨﺎ ﺃﻥ ﺍﻟﺒﺤﺚ ﰲ ﺍﳌﻘﺎﺻﺪ ﱂ ﻳﻜﻦ ﺣﻜﺮﺍ ﻋﻠﻰ ﺭﺟﺎﻝ ﺍﻟﻔﻘﻪ ﻭﺍﻷﺻﻮﻝ‪ ،‬ﺑﻞ ﺃﺳﻬﻢ ﻓﻴﻪ ﺭﺟﺎﻝ‬
‫ﺍﻟﻔﻜﺮ ﺍﻟﺪﻳﲏ ﻋﺎﻣﺔ‪ ،‬ﻛﻤﺎ ﺗﺸﺮﻑ ﺑﺎﳌﺴﺎﳘﺔ ﻓﻴﻪ ﻏﲑﻫﻢ ﻣﻦ ﺃﻫﻞ ﺍﻟﻔﻜﺮ‬
‫‪-5‬ﻭﻗﺪ ﺃﶈﻨﺎ ﺇﱃ ﺃﻥ ﺗﺘﺎﺑﻊ ﻫﺬﻩ ﺍﻟﻌﻮﺍﻣﻞ‪ ،‬ﻭﺍﻟﺘﻘﺎﺀ ﻫﺬﻩ ﺍﳌﺆﺛﺮﺍﺕ‪ ،‬ﻭﺍﺗﻔﺎﻕ ﻫﺬﻩ ﺍﻷﺳﺒﺎﺏ‪ ،‬ﺃﺩﻯ ﺇﱃ‬
‫ﺍﻧﺒﺜﺎﻕ ﺍﻟﺒﺤﺚ ﰲ ﻣﻮﺿﻮﻉ ﺍﳌﻘﺎﺻﺪ‪ ،‬ﺑﻜﻞ ﺟﻼﺀ ‪ ،‬ﻭﺩﻝ ﻋﻠﻰ ﺫﻟﻚ ﻇﻬﻮﺭ ﺍﳌﺼﻄﻠﺢ ﻭﺗﻮﺣﻴﺪﻩ‪،‬‬
‫ﰒ ﺍﻧﻄﻠﻘﺖ ﻋﻤﻠﻴﺔ ﺍﻟﺘﺄﻟﻴﻒ ﰲ ﻣﻮﺿﻮﻉ ﺍﳌﻘﺎﺻﺪ‪.‬‬
‫ﻓﻜﻴﻒ ﻛﺎﻥ ﺃﺛﺮ ﺍﻧﻄﻼﻕ ﻋﻤﻠﻴﺔ ﺍﻟﺒﺤﺚ ﻭﺍﻟﺘﺄﻟﻴﻒ ﰲ ﻋﻠﻢ ﺍﳌﻘﺎﺻﺪ ؟‬
‫ﻭﺍﻹﺟﺎﺑﺔ ﻋﻠﻰ ﺫﻟﻚ ﻣﺎ ﺳﻨﻌﺮﺽ ﻟﻪ ﰲ ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ ‪.‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻨﻲ" ﺘﺄﺼﻴﻠﻲ" ﻤﺭﺍﺤل ﻨﺸﺄﺓ ﻭ ﻅﻬﻭﺭ ﻭ ﺘﻁﻭﺭ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻗﺒل ﺍﻹﻤﺎﻡ‪ :‬ﺍﺒﻥ ﻋﺎﺸﻭﺭ ) ﻤﻥ ﺍﻟﺘﺭﻤﺫﻱ ﺍﻟﺤﻜﻴﻡ ﺇﻟﻰ ﺍﻟﺸﺎﻁﺒﻲ (‬
‫ﺍﻟﻔﺼل ﺍﻟﺜﺎﻨﻲ‬
‫ﻤﺭﺍﺤل‪ :‬ﻨﺸﺄﺓ ﻭﻅﻬﻭﺭ ﻭﺘﻁﻭﺭ ﺍﻟﻔﻜﺭ‬
‫ﺍﻟﻤﻘﺎﺼﺩﻱ ﻗﺒل ﺍﻹﻤﺎﻡ ﺍﺒﻥ ﻋﺎﺸﻭﺭ ﻤﻥ‬
‫ﺍﻹﻤﺎﻡ ﺍﻟﺘﺭﻤﺫﻱ ﺍﻟﺤﻜﻴﻡ ﺇﻟﻰ ﺍﻹﻤﺎﻡ ﺍﻟﺸﺎﻁﺒﻲ‬
‫ﻭ ﻴﺸﺘﻤل ﻋﻠﻰ ﺍﻟﻤﺒﺎﺤﺙ ﺍﻟﺘﺎﻟﻴﺔ ‪:‬‬
‫ـ ﻤـﻘـﺩﻤـﺔ ‪:‬‬
‫ ﺍﻟﻤﺒﺤﺙ ﺍﻷﻭل ‪ :‬ﻨﺸﺄﺓ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ‪.‬‬‫ ﺍﻟﻤﺒﺤﺙ ﺍﻟﺜﺎﻨﻲ ‪ :‬ﻅﻬﻭﺭ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ‪.‬‬‫‪ -‬ﺍﻟﻤﺒﺤﺙ ﺍﻟﺜﺎﻟﺙ ‪ :‬ﺘﻁﻭﺭ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ‪.‬‬
‫‪ -‬ﺍﻟﻤﺒﺤﺙ ﺍﻟﺭﺍﺒﻊ ‪:‬ﺨﻼﺼﺔ ﺍﻟﻔﺼل ﺠﺩﺍﻭل ﻭﺭﺴﻡ ﺒﻴﺎﻨﻲ‪.‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻨﻲ" ﺘﺄﺼﻴﻠﻲ" ﻤﺭﺍﺤل ﻨﺸﺄﺓ ﻭ ﻅﻬﻭﺭ ﻭ ﺘﻁﻭﺭ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻗﺒل ﺍﻹﻤﺎﻡ‪ :‬ﺍﺒﻥ ﻋﺎﺸﻭﺭ ) ﻤﻥ ﺍﻟﺘﺭﻤﺫﻱ ﺍﻟﺤﻜﻴﻡ ﺇﻟﻰ ﺍﻟﺸﺎﻁﺒﻲ (‬
‫ﻣﻘـﺪﻣﺔ ‪:‬‬
‫ﻟﻘﺪ ﻛﺎﻥ ﺍﲣﺎﺫ ﻟﻔﻆ ﺍﳌﻘﺎﺻﺪ ﻣﻦ ﻗﺒﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺘﺮﻣﺬﻱ ﺍﳊﻜﻴﻢ‪ ،‬ﻗﺪ ﻗﺼﺮ ﺍﺳـﺘﻌﻤﺎﻟﻪ ﻋﻠـﻰ‬
‫ﺍﻟﻐﺎﻳﺎﺕ ﺍﳌﺘﻮﺧـﺎﺓ ﻣﻦ ﺍﷲ ﺃﻭ ﺍﳌﻜﻠﻒ‪ ،‬ﻭﺃﻛﺜﺮ ﺍﺳﺘﻌﻤﺎﻟﻪ ﰲ ﻣﺼﻨﻔﺎﺗـﻪ ‪،‬ﻭﺧﺎﺻــﺔ ﻛﺘﺎﺑـﻪ ‪:‬‬
‫"ﺍﻟﺼﻼﺓ ﻭ ﻣﻘﺎﺻﺪﻫﺎ " ‪ .‬ﺍﻟﺬﻱ ‪‬ﻳﻌﺘﻤﺪ ﻛﺴﻨﺪ ﻳﺮﺟﻊ ﺇﻟﻴﻪ ﻟﺘﺄﺭﻳﺦ ﻇﻬﻮﺭ ﻣﺼﻄﻠﺢ ﺍﳌﻘﺎﺻﺪ ‪ ،‬ﺫﻟﻚ‬
‫ﻷﻥ ﲢﺪﻳﺪ ﺍﳌﺼﻄﻠﺢ ﻭﺍﺧﺘﺼﺎﺻﻪ ﲟﺠﺎﻝ ﳏﺪﺩ‪ ،‬ﻭﻣﻮﺿﻮﻉ ﺑﺬﺍﺗﻪ‪ ،‬ﻛﺎﻥ ﲟﺜﺎﺑﺔ ﺍﻟﻜﻮﺓ ﺍﻟﱵ ﻓﺘﺤﺖ ﰲ‬
‫ﻛﻬﻒ ﻣﻈﻠﻢ ‪،‬ﻓﻤﻜﻨﺖ ﻣﻦ ﻧﻔﺎﺫ ﺍﻟﻨﻮﺭ ﺇﻟﻴﻪ ‪ .‬ﻭ ﺇﺫﺍ ﺑﺎﻟﻨﺎﺱ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﺑﺪﺍﺧﻠﻪ ﺃﻭ ﺧﺎﺭﺟﻪ‪ ،‬ﺑﻌﺪ ﺃﻥ‬
‫ﻛﺎﻧﻮﺍ ﳛﺪﺳﻮﻥ ﻣﺎ ﺑﺪﺍﺧﻠﻪ ﺣﺪﺳﺎ ﺍﻋﺘﻤﺪﻭﺍ ﻓﻴﻪ ﻋﻠﻰ ﺣﺎﺳﺔ ﺍﻟﺴﻤﻊ ﳌﻦ ﻫﻮ ﺧﺎﺭﺟﻪ‪ ،‬ﻭﺣﺎﺳﺔ ﺍﻟﻠﻤﺲ‬
‫ﳌﻦ ﻫﻮ ﺑﺪﺍﺧﻠﻪ‪ ،‬ﻭ ﺇﺫ ﻫﻢ ﺑﻔﻀﻞ ﺍﻟﻨﻮﺭ ﺍﻟﻨﺎﻓﺬ ﻳﺮﻭﻥ ﳏﺘﻮﻳﺎﺗﻪ‪ ،‬ﺭﺃﻱ ﺍﻟﻌﲔ‪ ،‬ﻓﻴﺴﺮﺕ ﳍﻢ ﻫﺬﻩ ﺍﻟﺮﺅﻳﺔ‬
‫ﺍﳌﺒﺎﺷﺮﺓ ﲤﻴﻴﺰ ﻣﺎ ﺑﺪﺍﺧﻠﻪ ﻭ ﺗﺼﻨﻴﻔﻪ‪ ،‬ﻭﺍﻟﺮﺟﻮﻉ ﺑﻜﻞ ﺷﻲﺀ ﺇﱃ ﻣﺎﺩﺗﻪ ﺍﻷﺻﻠﻴﺔ‪ ،‬ﻭﺟﻨﺴﻪ‪ ،‬ﻭﺗﻌﺮﻓـﻮﺍ‬
‫ﻋﻠﻰ ﺃﻭﺟﻪ ﺍﺳﺘﻌﻤﺎﻟﻪ ‪.‬‬
‫ﻧﻌﻢ ﻟﻘﺪ ﻛﺎﻥ ﲢﺪﻳﺪ ﻣﺼﻄﻠﺢ ﺍﳌﻘﺎﺻﺪ ﺑﺎﻟﻨﺴﺒﺔ ﳌﻮﺿﻮﻉ ﺍﳌﻘﺎﺻﺪ‪ ،‬ﻛﺎﻟﻜﻮﺓ ﺍﻟﱵ ﻧﻔﺬ ﻣﻨﻬﺎ ﺍﻟﻨﻮﺭ‬
‫ﻓﺄﻧﺎﺭﺕ ﺍﻟﻜﻬﻒ ﺍﳌﻈﻠﻢ‪ -‬ﻛﻤﺎ ﺳﺒﻖ ﺫﻛﺮﻩ ‪ -‬ﻛﻴﻒ ؟ ‪.‬‬
‫ﻛﺎﻥ ﺫﻟﻚ ﺑﺘﺤﺮﻳﺮ ﺍﻹﻣﺎﻡ ﺍﻟﺘﺮﻣﺬﻱ ﺍﳊﻜﻴﻢ‪ ،‬ﻟﻠﻌﻘﻞ ﺍﻷﺻﻮﱄ ﻣﻦ ﺷﺘﺎﺕ ﺍﻟﻔﻜﺮ ﻭﺗﻀﺎﺭﺏ ﺍﻵﺭﺍﺀ‬
‫ﰲ ﻋﺪﻡ ﺍﻻﺗﻔﺎﻕ ﻋﻠﻰ ﻣﺼﻄﻠﺢ ﺑﺬﺍﺗﻪ‪ ،‬ﺇﺫ ﻛﺎﻧﻮﺍ ﻗﺒﻠﻪ ﻳﺴﺘﺨﺪﻣﻮﻥ ﺃﻟﻔﺎﻇﺎ ﺷـﱴ ﻟﻠﺪﻻﻟـﺔ ﻋﻠـﻰ‬
‫ﺍﳌﻘﺎﺻﺪ‪ ،‬ﻭﻫﻲ ﻭﺇﻥ ﻛﺎﻧﺖ ﻣﺘﺮﺍﺩﻓﺎﺕ‪ ،‬ﻟﻜﻦ ﺍﻟﺘﺮﺍﺩﻑ ﰲ ﺍﻟﻠﻐﺔ ﻻ ﻳﻌﲎ ﺑﺎﻟﻀﺮﻭﺭﺓ ﻭﺣﺪﺓ ﺍﳌﻌﲎ‪ ،‬ﺑﻞ‬
‫ﻗﺪ ﺗﺘﻔﺎﻭﺕ ﺍﻷﻟﻔﺎﻅ ﺍﳌﺘﺮﺍﺩﻓﺔ‪ ،‬ﻣﻦ ﺣﻴﺚ ﻗﻮﺓ ﻭﺿﻌﻒ ﺍﻟﺪﻻﻟﺔ ﻋﻠﻰ ﺍﳌﻌﲎ‪ ،‬ﻭﻗﺪ ﻳﺪﻝ ﻟﻔﻆ ﺷـﻲﺀ‬
‫ﻋﻠﻰ ﻣﻌﲎ‪ ،‬ﺑﻴﻨﻤﺎ ﻣﺮﺍﺩﻓﻪ ﻗﺪ ﻳﺪﻝ ﻋﻠﻰ ﻣﻌﲎ ﺁﺧﺮ‪ ,‬ﻷﻥ ﺍﻟﺴﺎﺑﻘﲔ ﻗﺪ ﺍﺳﺘﺨﺪﻣﻮﺍ ﻛﻠﻤﺎﺕ ‪ :‬ﺍﳌﻌﺎﱐ‪،‬‬
‫ﻭﺍﻟﻐﺮﺽ‪ ،‬ﻭﺍﳊﻜﻤﺔ‪ … ،‬ﻟﺘﺪﻝ ﻋﻠﻰ ﺍﳌﻘﺎﺻﺪ‪ ،‬ﻭﻛﺎﻥ ﻟﺬﻟﻚ ﺃﺛﺮﻩ ﰲ ﺍﺧﺘﻼﻑ ﺍﻟﻔﻬـﻢ‪ ،‬ﻭﻋـﺪﻡ‬
‫ﺍﻻﺗﻔﺎﻕ ﺑﻴﻨﻬﻢ ﻋﻠﻰ ﺍﳌﺪﻟﻮﻝ ﻋﻠﻴﻪ؛ ﻓﻠﻤﺎ ﺟﺎﺀ ﺍﻹﻣﺎﻡ ﺍﻟﺘﺮﻣﺬﻱ‪ :‬ﺣﺴﻢ ﻫﺬﺍ ﺍﳌﺸﻜﻞ ﻋﻦ ﻃﺮﻳﻖ ﺇﻟﺰﺍﻣﻪ‬
‫ﻧﻔﺴﻪ‪ ،‬ﺃﻭﻻ‪ ،‬ﺑﺎﺳﺘﺨﺪﺍﻡ ﻫﺬﺍ ﺍﻟﻠﻔﻆ ﰲ ﻧﻄﺎﻕ ﳏﺪﺩ‪ ،‬ﻭﳎﺎﻝ ﻣﻌﲔ ‪ .‬ﻭﺑﺬﻟﻚ ﺳﺎﻋﺪ ﺍﻟﻌﻘﻞ ﺍﻷﺻﻮﱄ‪،‬‬
‫ﻋﻠﻰ ﲢﺪﻳﺪ ﳎﺎﻝ ﺍﳌﻘﺎﺻﺪ‪ ،‬ﻭﻭﺿﻊ ﻣﻌﺎﱂ ﻭﻣﺮﺍﺳﻢ ﲢﺪﺩ ﺃﺑﻌﺎﺩﻩ‪ ،‬ﺣﱴ ﻳﻌﺮﻑ ﻣﻦ ﻣﻨﻪ‪ ،‬ﳑﺎ ﻟﻴﺲ ﻣﻨﻪ‪،‬‬
‫ﻭﺑﻌﺪ ﻫﺬﻩ ﺍﳋﻄﻮﺓ ﺍﳊﺎﲰﺔ ﺍﺗﻀﺤﺖ ﻷﻫﻞ ﺍﻷﺻﻮﻝ ﻧﻮﺍﺣﻲ ﺍﻟﺒﺤﺚ ﰲ ﺍﳌﻘﺎﺻﺪ‪ ،‬ﻭﺩﺧـﻞ ﻋﻠـﻢ‬
‫ﺍﳌﻘﺎﺻﺪ ﻣﺮﺣﻠﺔ ﺍﻟﻨﻤﻮ ﺍﻟﻔﻌﻠﻴﺔ‪ ،‬ﻭﻧﺴﺘﻄﻴﻊ ﺃﻥ ﳕﻴﺰ ﻧﺸﺄﺓ ﻭ ﻇﻬﻮﺭ ﻭﺗﻄﻮﺭ ﺍﻟﻔﻜﺮ ﺍﳌﻘﺎﺻﺪﻱ ﰲ ﻣﺮﺍﺣﻞ‬
‫ﺳﺖ ﻣﺘﺘﺎﻟﻴﺔ‪ ,‬ﰒ ﻧﻔﺼﻠﻬﺎ ﰲ ﺛﻼﺛﺔ ﻣﺒﺎﺣﺚ ﻫﻲ ‪ :‬ﺍﻟﻨﺸﺄﺓ ﰒ ﺍﻟﻈﻬﻮﺭ ﰒ ﺍﻟﺘﻄﻮﺭ‪ .‬ﻭﻫﻲ ﻛﺎﻵﰐ ‪:‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻨﻲ" ﺘﺄﺼﻴﻠﻲ" ﻤﺭﺍﺤل ﻨﺸﺄﺓ ﻭ ﻅﻬﻭﺭ ﻭ ﺘﻁﻭﺭ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻗﺒل ﺍﻹﻤﺎﻡ‪ :‬ﺍﺒﻥ ﻋﺎﺸﻭﺭ ) ﻤﻥ ﺍﻟﺘﺭﻤﺫﻱ ﺍﻟﺤﻜﻴﻡ ﺇﻟﻰ ﺍﻟﺸﺎﻁﺒﻲ (‬
‫‪ -1‬ﻣﺮﺣﻠﺔ ﺿﺒﻂ ﺩﻻﻟﺔ ﺍﳌﺼﻄﻠﺢ ﻭﺍﺳﺘﻌﻤﺎﻟﻪ‪.‬‬
‫‪ -2‬ﻣﺮﺣﻠﺔ ﺍﺳﺘﻘﺼﺎﺀ ﺍﳌﻘﺎﺻﺪ ﻭﺿﺒﻂ ﺃﻧﻮﺍﻋﻬﺎ‪.‬‬
‫‪ -3‬ﻣﺮﺣﻠﺔ ﺍﻟﺘﻤﻜﲔ ﻟﻠﺘﻮﻇﻴﻒ ﺍﻟﺘﻄﺒﻴﻘﻲ ﻟﻠﻤﻘﺎﺻﺪ‪.‬‬
‫‪ -4‬ﻣﺮﺣﻠﺔ ﺗﻨﻈﻴﻢ ﺍﳌﻘﺎﺻﺪ ‪ ،‬ﻭﺗﻔﺮﻳﻌﻬﺎ ﻭﺗﻘﻌﻴﺪﻫﺎ ﻭ ﺍﻟﺘﻤﻜﲔ ﳍﺎ‪.‬‬
‫‪ -5‬ﻣﺮﺣﻠﺔ ﲢﺪﻳﺪ ﻣﻌﺎﱂ ﺍﳌﻘﺎﺻﺪ ‪ ،‬ﻭﺍﺳﺘﺠﻼﺀ ﳎﺎﻻ‪‬ﺎ‪.‬‬
‫‪ -6‬ﻣﺮﺣﻠﺔ ﺍﺻﻄﺒﺎﻍ ﺍﻟﺒﺤﺚ ﺍﳌﻘﺎﺻﺪﻱ ﺑﺎﻟﺼﺒﻐﺔ ﺍﻟﻌﻠﻤﻴﺔ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ ‪ :‬ﻧﺸﺄﺓ ﺍﻟﻔﻜﺮ ﺍﳌﻘﺎﺻﺪﻱ ‪:‬‬
‫‪ (1‬ﻣﺮﺣﻠــﺔ ﺿﺒﻂ ﺩﻻﻟﺔ ﺍﳌﺼﻄﻠﺢ ﻭﺍﺳﺘﻌﻤﺎﻟﻪ ‪:‬‬
‫ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﺗﻜﻔﻞ ‪‬ﺎ ﺍﻹﻣﺎﻡ ﺍﻟﺘﺮﻣﺬﻱ ﺍﳊﻜﻴﻢ‪ ،‬ﻭﺳﺎﻫﻢ ﺑﻘﻮﺓ ﰲ ﺍﻟﺘﺄﺳﻴﺲ ﳍﺎ‪ ،‬ﻋـﻦ ﻃﺮﻳـﻖ‬
‫ﻛﺘﺎﺑﻪ "ﺍﻟﺼﻼﺓ ﻭﻣﻘﺎﺻﺪﻫﺎ " ﻭ " ﺍﳊﺞ ﻭﺃﺳﺮﺍﺭﻩ "‪ ،‬ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻟﺘﺼﺎﻧﻴﻒ‪ ،‬ﻭﻗﺪ ﺑﺪﺕ ﺟﻬﻮﺩ‬
‫ﺍﻹﻣﺎﻡ ﺍﻟﺘﺮﻣﺬﻱ ﺍﳊﻜﻴﻢ ﰲ ﺍﻟﺘﺄﺳﻴﺲ ﻟﺘﻮﺣﻴﺪ ﺍﳌﺼﻄﻠﺢ‪ ،‬ﻭﺿﺒﻂ ﺍﺳﺘﻌﻤﺎﻟﻪ‪ ،‬ﻭﺍﺳﺘﻘﻄﺎﺏ ﺍﻻﻫﺘﻤـﺎﻡ‬
‫ﲟﻮﺿﻮﻉ ﺍﳌﻘﺎﺻﺪ‪ ،‬ﻭﲣﺼﺺ ﻋﻠﻤﺎﺀ ﺁﺧﺮﻭﻥ‪ ،‬ﻛﻞ ﲝﺴﺐ ﺟﻬﺪﻩ‪ ،‬ﻧﺬﻛﺮ ﻣﻦ ﺑﻴﻨﻬﻢ ‪:‬‬
‫• ﺃﺑﺎ ﺑﻜﺮ ﺍﻟﻘﻔﺎﻝ ﺍﻟﺸﺎﺷﻲ ﺍﳌﺘﻮﰱ ﺳﻨﺔ‪975‬ﻡ‪ 365 /‬ﻫـ ‪ ،‬ﺩﻋﻢ ﻣﻮﺿـﻮﻉ ﺍﳌﻘﺎﺻـﺪ‬
‫ﺑﺘﺄﻟﻴﻒ ﻛﺘﺎﺏ ‪ " :‬ﺍﻷﺻﻮﻝ" ﻭﻛﺘﺎﺏ‪" :‬ﻣﺴﺄﻟﺔ ﺍﳉﻮﺍﺏ ﻭﺍﻟﺪﻻﺋﻞ ﻭﺍﻟﻌﻠﻞ" ‪.‬‬
‫• ﻭ ﺃﺑﺎ ﺑﻜﺮ ﺍﻷ‪‬ﺮﻱ ﺍﳌﺘﻮﰱ ﺳﻨﺔ‪985‬ﻡ‪375 /‬ﻫـ‪ ،‬ﻭ ﺷﺠﻊ ﻋﻠﻰ ﺍﻟﺘﺄﻟﻴﻒ ﰲ ﺍﳌﻘﺎﺻﺪ‪،‬‬
‫ﻭﺃﻫﻢ ﻛﺘﺒﻪ‪ ،‬ﻛﺘﺎﺏ ‪ ":‬ﳏﺎﺳﻦ ﺍﻟﺸﺮﻳﻌﺔ"‪.‬‬
‫• ﻭ ﺃﺑﺎ ﺑﻜﺮ ﺑﻦ ﺍﻟﻄﻴﺐ ﺍﻟﺒﺎﻗﻼﱐ ﺍﳌﺘﻮﰱ ﺳﻨﺔ‪1012‬ﻡ‪403 /‬ﻫـ‪ ،‬ﻛﺎﻥ ﳌﺰﺟﻪ ﺑﲔ ﻋﻠـﻢ‬
‫ﺍﻟﻜﻼﻡ ﻭﻋﻠﻢ ﺍﻷﺻﻮﻝ‪ ،‬ﺃﺛﺮ ﰲ ﺗﻮﺟﻴﻪ ﺍﻻﻫﺘﻤﺎﻡ ﲟﻮﺿﻮﻉ ﺍﳌﻘﺎﺻﺪ‪ ،‬ﻭﻣﻦ ﺃﻫـﻢ ﻛﺘﺒـﻪ ‪:‬‬
‫ﻛﺘﺎﺏ‪ ":‬ﺍﻷﺣﻜﺎﻡ ﻭﺍﻟﻌﻠﻞ" ﻭﻛﺘﺎﺏ‪ " :‬ﺍﻟﺒﻴﺎﻥ ﻋﻦ ﻓﺮﺍﺋﺾ ﺍﻟﺪﻳﻦ ﻭﺷﺮﺍﺋﻊ ﺍﻹﺳﻼﻡ" ‪.‬‬
‫ﻭ ﺇﺫﺍ ﺗﺄﻣﻠﻨﺎ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﺳﻨﺠﺪ ﺃ‪‬ﺎ ﺍﺳﺘﻐﺮﻗﺖ ﻣﺪﺓ ﻣﻦ ﺍﻟﺰﻣﻦ ﺗﺼﻞ ﺇﱃ ﻗﺮﺍﺑﺔ ﺍﻟﻘﺮﻥ‪ ،‬ﻫﺬﺍ ﺇﺫﺍ‬
‫ﺍﲣﺬﻧﺎ ﻣﻦ ﺗﺎﺭﻳﺦ ﻭﻓﺎﺓ ﺭﺟﺎﳍﺎ ﻣﻌﻠﻤﺎ ‪ ،‬ﻧﺴﺘﺮﺷﺪ ﺑﻪ ﰲ ﲢﺪﻳﺪ ﺍﳌﺪﺓ ﺍﻟﺰﻣﻨﻴﺔ ﺍﻟﱵ ﺍﺳﺘﻐﺮﻗﺘﻬﺎ‪ .‬ﻓﻤﺎ ﻫﻲ‬
‫ﺍﳌﺮﺣﻠﺔ ﺍﻟﱵ ﺗﻠﺘﻬﺎ ؟ ‪.‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻨﻲ" ﺘﺄﺼﻴﻠﻲ" ﻤﺭﺍﺤل ﻨﺸﺄﺓ ﻭ ﻅﻬﻭﺭ ﻭ ﺘﻁﻭﺭ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻗﺒل ﺍﻹﻤﺎﻡ‪ :‬ﺍﺒﻥ ﻋﺎﺸﻭﺭ ) ﻤﻥ ﺍﻟﺘﺭﻤﺫﻱ ﺍﻟﺤﻜﻴﻡ ﺇﻟﻰ ﺍﻟﺸﺎﻁﺒﻲ (‬
‫‪ (2‬ﻣﺮﺣﻠــﺔ ﺍﺳﺘﻘﺼﺎﺀ ﺍﳌﻘﺎﺻﺪ ﻭﺿﺒﻂ ﺃﻧﻮﺍﻋﻬﺎ ‪:‬‬
‫ﺑﻌﺪ ﺃﻥ ﺃﺳﻬﻤﺖ ﺍﳌﺮﺣﻠﺔ ﺍﻷﻭﱃ ﰲ ﲢﺪﻳﺪ ﻣﻮﺿﻮﻉ ﺍﳌﻘﺎﺻﺪ‪ ،‬ﲢﻮﻝ ﺍﻻﻫﺘﻤﺎﻡ ﰲ ﺍﳌﺮﺣﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ‬
‫ﺇﱃ ﺍﻟﺘﻌﺮﻑ ﻋﻠﻰ ﺍﳌﻘﺎﺻﺪ ﺫﺍ‪‬ﺎ‪ ،‬ﻭﺍﺑﺘﺪﺃﺕ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﺑﻈﻬﻮﺭ ﻛﺘﺎﺏ " ﺍﻟﱪﻫﺎﻥ " ﻟﻺﻣﺎﻡ‪ :‬ﺍﳉﻮﻳﲏ‪.‬‬
‫ﺇﻣﺎﻡ ﺍﳊﺮﻣﲔ ﺍﻟﺸﺮﻳﻔﲔ ﺍﳌﺘﻮﰱ ﺳﻨﺔ‪1085‬ﻡ‪478 /‬ﻫـ ‪ ،‬ﻭﻗﺪ ﻛﺎﻥ ﻟﻪ ﺍﻟﻔـﻀﻞ ﰲ ﺍﻟﺘﻨﺒـﻪ ﺇﱃ‬
‫ﺍﳌﻘﺎﺻﺪ ﺍﻟﻌﺎﻣﺔ ﻭﺿﺒﻄﻬﺎ ‪ ،‬ﻭﺗﺼﻨﻴﻔﻬﺎ ‪ ،‬ﺣﻴﺚ ﻣﻴﺰ ﺑﲔ ﺃﻧﻮﺍﻉ ﺍﳌﻘﺎﺻﺪ ﰲ ﺗﻘﺴﻴﻤﻪ ﺍﳋﻤﺎﺳﻲ ﻷﺻﻮﻝ‬
‫ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭﻣﻦ ﺃﻫﻢ ﻫﺬﻩ ﺍﻷﻗﺴﺎﻡ ؛ ﺍﻟﻀﺮﻭﺭﻳﺎﺕ ‪ ،‬ﺍﳊﺎﺟﻴﺎﺕ ‪ ،‬ﺍﻟﺘﺤﺴﻴﻨﻴﺎﺕ‪ .‬ﻭ ﻛﺎﻥ ﺗﻘﺴﻴﻤﻪ ﻋﻠﻰ‬
‫ﺍﻟﻨﺤﻮ ﺍﻟﺘﺎﱄ ‪:‬‬
‫• ﺍﻟﻘﺴﻢ ‪ : 1‬ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻟﻀﺮﻭﺭﺍﺕ‪ ،‬ﻣﺜﻞ ﺍﻟﻘﺼﺎﺹ‪ ،‬ﻓﻬﻮ ﻣﻌﻠﻞ ﳊﻔﻆ ﺍﻟﺪﻣﺎﺀ ﺍﳌﻌـﺼﻮﻣﺔ‬
‫ﻭﺍﻟﺰﺟﺮ ﻋﻦ ﺍﻟﺘﻬﺠﻢ ﻋﻠﻴﻬﺎ ‪.‬‬
‫• ﺍﻟﻘﺴﻢ ‪ : 2‬ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺎﳊﺎﺟﺔ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﻭ ﻻ ﻳﻨﺘﻬﻲ ﺇﱃ ﺣﺪ ﺍﻟﻀﺮﻭﺭﺓ‪ .‬ﻭﻗﺪ ﻣﺜﻞ ﺑﺎﻹﳚﺎﺭﺍﺕ‬
‫ﺑﲔ ﺍﻟﻨﺎﺱ‪.‬‬
‫• ﺍﻟﻘﺴﻢ ‪ : 3‬ﻣﺎ ﻟﻴﺲ ﺿﺮﻭﺭﻳﺎ ﻭ ﻻ ﺣﺎﺟﻴﺎ ﺣﺎﺟﺔ ﻋﺎﻣﺔ ﻭ ﺇﳕﺎ ﻫﻮ ﻣـﻦ ﻗﺒﻴـﻞ ﺍﻟﺘﺤﻠـﻲ‬
‫ﺑﺎﳌﻜﺮﻣﺎﺕ‪ ،‬ﻭﺍﻟﺘﺨﻠﻲ ﻋﻦ ﻧﻘﺎﺋﻀﻬﺎ ﻭﻗﺪ ﻣﺜﻠﻪ ﺑﺎﻟﻄﻬﺎﺭﺍﺕ ‪.‬‬
‫• ﺍﻟﻘﺴﻢ ‪ : 4‬ﻭ ﻫﻮ ﺃﻳﻀﺎ ﻻ ﻳﺘﻌﻠﻖ ﲝﺎﺟﺔ ﻭﻻ ﺿﺮﻭﺭﺓ‪ ،‬ﻭﻟﻜﻨﻪ ﺩﻭﻥ ﺍﻟﺜﺎﻟﺚ‪ ،‬ﲝﻴﺚ ﻳﻨﺤﺼﺮ‬
‫ﰲ ﺍﳌﻨﺪﻭﺑﺎﺕ‪ ،‬ﻓﻬﻮ ‪ -‬ﰲ ﺍﻷﺻﻞ ‪ -‬ﻛﺎﻟﻀﺮﺏ ﺍﻟﺜﺎﻟﺚ‪ ،‬ﺍﻟﺬﻱ ﺍﻧﺘﺠﺰ ﺍﻟﻔﺮﺍﻍ ﻣﻨـﻪ‪ ،‬ﰲ ﺃﻥ‬
‫ﺍﻟﻐﺮﺽ ﺍﳌﺨﻴﻞ ‪ :‬ﺍﻻﺳﺘﺤﺜﺎﺙ ﻋﻠﻰ ﻣﻜﺮﻣﺔ ﱂ ﻳﺮﺩ ﺍﻷﻣﺮ ﻋﻠﻰ ﺍﻟﺘﺼﺮﻳﺢ ﺑﺈﳚﺎ‪‬ﺎ‪ ،‬ﺑـﻞ ﻭﺭﺩ‬
‫ﺍﻷﻣﺮ ﺑﺎﻟﻨﺪﺏ ﺇﻟﻴﻬﺎ ‪.‬‬
‫• ﺍﻟﻘﺴﻢ ‪ : 5‬ﻫﻮ ﻣﺎ ﻻ ﻳﻈﻬﺮ ﻟﻪ ﺗﻌﻠﻴﻞ ﻭﺍﺿﺢ ﻭﻻ ﻣﻘﺼﺪ ﳏﺪﺩ‪ ،‬ﻻ ﻣﻦ ﺑﺎﺏ ﺍﻟﻀﺮﻭﺭﺍﺕ‪،‬‬
‫)‪(1‬‬
‫ﻭﻻ ﻣﻦ ﺑﺎﺏ ﺍﳊﺎﺟﺎﺕ‪ ،‬ﻭﻻ ﻣﻦ ﺑﺎﺏ ﺍﳌﻜﺮﻣﺎﺕ ﻗﺎﻝ ‪ " :‬ﻫﺬﺍ ﻳﻨﺪﺭ ﺗﺼﻮﺭﻩ ﺟﺪﺍ "‬
‫ﻭﻟﻺﻣﺎﻡ ﺍﳉﻮﻳﲏ ﻓﻀﻞ ﺃﻛﱪ ﰲ ﺗﺮﺳﻴﺦ ﺍﻻﻫﺘﻤﺎﻡ ﺑﺎﳌﻘﺎﺻﺪ‪ ،‬ﻣﻦ ﺣﻴﺚ ﺃﻧﻪ ﻛﺎﻥ ﺃﻭﻝ ﻣﻦ ﺟﻌـﻞ‬
‫ﺍﻟﻌﻠﻢ ﺑﺎﳌﻘﺎﺻﺪ ﻣﻦ ﺿﺮﻭﺭﺍﺕ ﺍﻟﻌﻠﻢ ﺑﺎﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭﺍﻟﺘﻔﻘﻪ ﻓﻴﻬﺎ‪ ،‬ﻣﻦ ﺣﻴﺚ ﻛﻮ‪‬ـﺎ ﺃﺩﺍﺓ ﺿـﺮﻭﺭﻳﺔ‬
‫ﻟﻔﻬﻤﻬﺎ ﻭﺍﻟﺘﺼﺮﻑ ﻓﻴﻬﺎ‪.‬‬
‫)‪- (1‬‬
‫ﺃﲪﺪ ﺍﻟﺮﻳﺴﻮﱐ‪ ،‬ﻧﻈﺮﻳﺔ ﺍﳌﻘﺎﺻﺪ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻃﱯ ‪ ،‬ﺹ ‪.35 ،34‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻨﻲ" ﺘﺄﺼﻴﻠﻲ" ﻤﺭﺍﺤل ﻨﺸﺄﺓ ﻭ ﻅﻬﻭﺭ ﻭ ﺘﻁﻭﺭ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻗﺒل ﺍﻹﻤﺎﻡ‪ :‬ﺍﺒﻥ ﻋﺎﺸﻭﺭ ) ﻤﻥ ﺍﻟﺘﺭﻤﺫﻱ ﺍﻟﺤﻜﻴﻡ ﺇﻟﻰ ﺍﻟﺸﺎﻁﺒﻲ (‬
‫ﻭﻗﺪ ﺃﺳﻬﻢ ﰲ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﺍﳍﺎﻣﺔ ﺇﱃ ﺟﺎﻧﺐ ﺍﻹﻣﺎﻡ ﺍﳉﻮﻳﲏ ﺗﻠﻤﻴﺬﻩ ﺃﺑﻮﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‪ ،‬ﻭﳍـﺬﺍ‬
‫ﺍﻷﺧﲑ ﻓﻀﻞ ﺟﺪ ﻣﺘﻤﻴﺰ ﻣﻦ ﻭﺟﻬﲔ ‪:‬‬
‫ﺃﻭﻻ ‪ :‬ﺃﻧﻪ ﻭﺍﺻﻞ ﺟﻬﺪ ﺃﺳﺘﺎﺫﻩ ‪ ،‬ﻭﻣﻜﹼﻦ ﻷﺛﺮﻩ‪ ،‬ﻭﻛﺎﻥ ﻛﺘﺎﺑﻪ " ﺍﳌﺴﺘﺼﻔﻰ " ﻣﻦ ﻋﻠﻢ ﺍﻷﺻﻮﻝ‬
‫ﲟﺜﺎﺑﺔ ﺷﺮﺡ ﻭﺗﻮﺿﻴﺢ ﻵﺭﺍﺀ ﺃﺳﺘﺎﺫﻩ ‪ ،‬ﻭﺍﻟﺘﻮﺳﻊ ﻓﻴﻬﺎ‪ ،‬ﻭﺃﻫﻢ ﻛﺘﺒﻪ‪ ،‬ﻛﺘﺎﺏ " ﺍﳌﻨﺨﻮﻝ " ﻣﻦ ﺗﻌﻠﻴﻘﺎﺕ‬
‫ﺍﻷﺻﻮﻝ‪ ،‬ﻭﻛﺘﺎﺑﻪ "ﺷﻔﺎﺀ ﺍﻟﻐﻠﻴﻞ ﰲ ﺑﻴﺎﻥ ﺍﻟﺸﺒﻪ ﻭ ﺍﳌﺨﻴﻞ ﻭﻣﺴﺎﺋﻞ ﺍﻟﺘﻌﻠﻴﻞ "‪ " ،‬ﻭﺇﺣﻴﺎﺀ ﻋﻠـﻮﻡ‬
‫ﺍﻟﺪﻳﻦ "‪ ،‬ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻟﻜﺘﺐ ﺍﳍﺎﻣﺔ ﺟﺪﺍ‪.‬‬
‫ﺛﺎﻧﻴﺎ ‪:‬‬
‫• ﻛﻮﻧﻪ ﺃﻭﻝ ﻣﻦ ﻗﺴﻢ ﺍﻟﻀﺮﻭﺭﻳﺎﺕ ﺇﱃ ﲬﺴﺔ ﺃﻗﺴﺎﻡ‪ ،‬ﻭﻫﻲ ﺍﻟﱵ ﻋﺮﻓﺖ ﻓﻴﻤﺎ ﺑﻌﺪ ﺑﺎﻟﻜﻠﻴﺎﺕ‬
‫ﺍﳋﻤﺲ‪.‬‬
‫• ﻛﻮﻧﻪ ﺃﻭﻝ ﻣﻦ ﻓﻜﺮ ﰲ ﺍﻟﺘﺄﺳﻴﺲ ﻟﻄﺮﻕ ﺍﻟﻜﺸﻒ ﻋﻦ ﺍﳌﻘﺎﺻﺪ‪.‬‬
‫• ﻛﻮﻧﻪ ﺃﻭﻝ ﻣﻦ ﻭﺻﻞ ﺑﻪ ﺍﻟﺘﻔﻜﲑ ﺇﱃ ﺗﻘﻌﻴﺪ ﺍﳌﻘﺎﺻﺪ ﺇﺫ ﻭﺿﻊ ﻟﻠﻤﻘﺎﺻﺪ ﻗﻮﺍﻋﺪ ﻋﺪﻳﺪﺓ ﻛﻤﺎ‬
‫ﻫﻮ ﻭﺍﺿﺢ ﻋﻨﺪ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻟﺪﺍﺭﺳﲔ ﺍﻟﺬﻳﻦ ﻋﺮﺿﻮﺍ ﻟﻪ‪.‬‬
‫• ﻛﻮﻧﻪ ﺃﻭﻝ ﻣﻦ ﺃﺑﺮﺯ ﻣﺎ ﺑﲔ ﺍﳌﻘﺎﺻﺪ ﺍﻟﻌﺎﻣﺔ ﻣﻦ ﺗﻔﺎﺿﻞ ﻭﺍﺿـﺢ ﺃﻥ ﻫـﺬﻩ ﺍﳌﺮﺣﻠـﺔ ﻗـﺪ‬
‫ﺍﺳﺘﻐﺮﻗﺖ ﺣﻮﺍﱄ ﻧﺼﻒ ﻗﺮﻥ ﻭﻟﻜﻨﻬﺎ ﻋﻠﻰ ﻗﺼﺮﻫﺎ ﻗﺪ ﻛﺎﻧﺖ ﻣـﻦ ﺃﺧـﺼﺐ ﺍﳌﺮﺍﺣـﻞ‬
‫ﻭﺃﺷﺪﻫﺎ ﺃﺛﺮﺍ ﰲ ﺗﺄﺻﻴﻞ ﺍﳌﻘﺎﺻﺪ ‪،‬ﻭﺍﻟﺘﺄﺳﻴﺲ ﳍﺎ ﻛﻔﻜﺮ ﻣﺘﻤﻴﺰ‪ ،‬ﻭﻗﺪ ﺍﻧﺘﻬﺖ ﺑﻮﻓﺎﺓ ﺍﻹﻣـﺎﻡ‪:‬‬
‫ﺍﻟﻐﺰﺍﱄ – ﺭﲪﻪ ﺍﷲ – ﺳﻨﺔ‪1160‬ﻡ‪ 505 /‬ﻫـ‪ ،‬ﻓﻤﺎ ﻫﻲ ﺍﳌﺮﺣﻠﺔ ﺍﻟﱵ ﺗﻠﻴﻬﺎ ؟ ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ ‪ :‬ﻇﻬﻮﺭ ﺍﻟﻔﻜﺮ ﺍﳌﻘﺎﺻﺪﻱ ‪:‬‬
‫‪ (1‬ﻣﺮﺣﻠﺔ ﺍﻟﺘﻤﻜﲔ ﻟﻠﺘﻮﻇﻴﻒ ﺍﻟﺘﻄﺒﻴﻘﻲ ﻟﻠﻤﻘﺎﺻﺪ ‪:‬‬
‫ﻗﺎﺩ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﻋﻠﻤﺎﻥ ﻣﻦ ﺍﻷﻋﻼﻡ ﳘﺎ ‪:‬‬
‫• ﺍﻹﻣﺎﻡ‪ :‬ﻓﺨﺮ ﺍﻟﺪﻳﻦ ﺍﻟﺮﺍﺯﻱ ﺍﳌﺘﻮﰱ ﺳﻨﺔ‪1209‬ﻡ‪ 606 /‬ﻫـ‪ ،‬ﻭﺃﻫﻢ ﻛﺘﺒﻪ " ﺍﶈﺼﻮﻝ" ‪.‬‬
‫• ﺍﻹﻣﺎﻡ‪ :‬ﺳﻴﻒ ﺍﻟﺪﻳﻦ ﺍﻵﻣﺪﻱ ﺍﳌﺘﻮﰱ ﺳﻨﺔ‪1233‬ﻡ‪ 631 /‬ﻫـ‪ ،‬ﻭﺃﻫﻢ ﻛﺘﺒﻪ " ﺍﻹﺣﻜـﺎﻡ‬
‫ﰲ ﺃﺻﻮﻝ ﺍﻷﺣﻜﺎﻡ "‪.‬‬
‫ﺃﻣﺎ ﺍﻷﻭﻝ ﻣﻨﻬﻤﺎ‪ :‬ﻓﺈﻧﻪ ﻣﻦ ﺧﻼﻝ ﺩﻓﺎﻋﻪ ﻋﻦ ﻓﻜﺮﺓ ﺍﻟﺘﻌﻠﻴﻞ ﺛﺒـﺖ ﰲ ﺍﻷﺫﻫـﺎﻥ ﺍﳊﺎﺟـﺔ ﺇﱃ‬
‫ﺍﻻﻫﺘﻤﺎﻡ ﺑﺎﳌﻘﺎﺻﺪ ﺃﻛﺜﺮ ﻓﺄﻛﺜﺮ‪،‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻨﻲ" ﺘﺄﺼﻴﻠﻲ" ﻤﺭﺍﺤل ﻨﺸﺄﺓ ﻭ ﻅﻬﻭﺭ ﻭ ﺘﻁﻭﺭ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻗﺒل ﺍﻹﻤﺎﻡ‪ :‬ﺍﺒﻥ ﻋﺎﺸﻭﺭ ) ﻤﻥ ﺍﻟﺘﺭﻤﺫﻱ ﺍﻟﺤﻜﻴﻡ ﺇﻟﻰ ﺍﻟﺸﺎﻁﺒﻲ (‬
‫ﺍ ﺃﻧﻪ ﻣﻦ ﺧﻼﻝ ﲡﻮﻳﺰﻩ ﺍﻋﺘﻤﺎﺩ ﺍﳌﻘﺎﺻﺪ ﰲ ﺗﻌﻠﻴﻞ ﺍﻷﺣﻜﺎﻡ ﺑﺎﻋﺘﺒﺎﺭﻫﺎ ﻣﺪﻋﺎﺓ ﻟﻮﺟﻮﺩﻫـﺎ‪ ،‬ﻭﻋﻠﺘـﻬﺎ‬
‫ﺍﳊﻘﻴﻘﻴﺔ‪ ،‬ﺃﺳﻬﻢ ﰲ ﻟﻔﺖ ﺍﻷﻧﻈﺎﺭ ﺇﱃ ﺟﺎﻧﺐ ﻫﺎﻡ ﰲ ﻣﻮﺿﻮﻉ ﺍﳌﻘﺎﺻﺪ‪ ،‬ﻭﻫﻮ ﺍﳌﺘﻤﺜﻞ ﰲ ﺿـﺮﻭﺭﺓ‬
‫ﺿﺒﻂ ﺍﻟﻌﻼﻗﺔ ﺍﻟﻜﺎﺋﻨﺔ ﺑﲔ ﺍﳌﻘﺎﺻﺪ ﻭﺍﻷﺣﻜﺎﻡ‪ ،‬ﻫﻞ ﻫﻲ ﻋﻼﻗﺔ ﺗﻔﺴﺮ ﺍﳊﻜﻢ ﻭﺗﻮﺿﺤﻪ‪ ،‬ﻓﺤﺴﺐ ﺃﻡ‬
‫ﻫﻲ ﻋﻼﻗﺔ ﺗﱪﺭ ﺫﻟﻚ ﺍﳊﻜﻢ ﻭﺗﻌﻠﻠﻪ ؟ ‪.‬‬
‫ﻛﻤﺎ ﻛﺎﻥ ﻟﻪ ﻓﻀﻞ ﺛﺎﻟﺚ‪ ،‬ﺣﻴﺚ ﺃﻧﻪ ﻣﻦ ﺍﻷﻭﺍﺋﻞ ﺍﻟﺬﻳﻦ ﻧﺒﻬﻮﺍ ﺇﱃ ﺍﻟﻀﺮﻭﺭﺓ ﺍﳌﺎﺳﺔ ﻟﻠﺘﺮﺟﻴﺢ ﺑﲔ‬
‫ﺍﻟﻜﻠﻴﺎﺕ ﺍﳋﻤﺲ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﻠﻔﺘﺔ ﻣﻨﻪ ﻛﺎﻧﺖ ﲟﺜﺎﺑﺔ ﺍﻟﺘﻮﺟﻴﻪ ﻟﻠﻔﻜﺮ ﺍﳌﻘﺎﺻﺪﻱ ﺇﱃ ﺍﳊﺎﺟﺔ ﻟﺘـﺼﻨﻴﻒ‬
‫ﺍﳌﻘﺎﺻﺪ ﻭﺗﻨﻈﻴﻤﻬﺎ‪ ،‬ﲟﻌﲎ ﺇﺫﺍ ﻛﺎﻥ ﻻﺑﺪ ﻣﻦ ﺗﺮﺗﻴﺐ ﺍﻟﻜﻠﻴﺎﺕ ﺍﳋﻤﺲ ﰲ ﺇﻃﺎﺭ ﺍﳌﻘﺎﺻﺪ ﺍﻟﻌﺎﻣـﺔ ﰲ‬
‫ﻗﺴﻢ ﺍﻟﻀﺮﻭﺭﻳﺎﺕ‪ ،‬ﻭﺟﺐ ﺑﺎﳌﺜﻞ ﺍﻟﺘﻤﻴﻴﺰ ﺑﲔ ﺍﳌﻘﺎﺻﺪ ﺍﻟﻌﺎﻣﺔ ﻭﺍﳌﻘﺎﺻﺪ ﺍﳋﺎﺻﺔ‪ ،‬ﰲ ﺇﻃﺎﺭ ﺍﻟﺸﺮﻳﻌﺔ‪.‬‬
‫ﻭﻣﻦ ﻫﻨﺎ ﺍﻟﺘﻔﺖ ﺍﻟﻔﻜﺮ ﺍﳌﻘﺎﺻﺪﻱ ﺇﱃ ﺍﻟﻌﻨﺎﻳﺔ ﺑﺎﻟﺒﺤﺚ ﰲ ﺍﳌﻘﺎﺻﺪ ﺍﳋﺎﺻﺔ‪ ،‬ﺑﻨﻔﺲ ﺍﻟﺪﺭﺟﺔ ﻣﻦ‬
‫ﺍﻻﻫﺘﻤﺎﻣﺎﺕ ﺍﻟﱵ ﻛﺎﻥ ﻳﻮﻟﻴﻬﺎ ﻟﻠﺒﺤﺚ ﰲ ﺍﳌﻘﺎﺻﺪ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﻭﺍﻟﱵ ﻛﺎﻥ ﻓﻴﻤﺎ ﻣﻀﻰ ﻳﻘـﺼﺮ ﺟﻬـﺪﻩ‬
‫ﻋﻠﻴﻬﺎ‪.‬‬
‫• ﻭﺃﻣﺎ ﺍﻹﻣﺎﻡ‪ :‬ﺳﻴﻒ ﺍﻟﺪﻳﻦ ﺍﻵﻣﺪﻱ ‪،‬ﺛﺎﱐ ﺍﻟﻌﻠﻤﲔ ﻓﻘﺪ ﻧﺰﻉ ﻧﺰﻋﺔ ﺗﻄﺒﻴﻘﻴﺔ ﻋﻤﻠﻴﺔ‪ ،‬ﺣﻴﺚ ﺗـﻮﱃ‬
‫ﺇﺩﺧﺎﻝ ﺍﳌﻘﺎﺻﺪ ﰲ ﺑﺎﺏ ﺍﻟﺘﺮﺟﻴﺢ ﺑﲔ ﺍﻟﻘﻴﺎﺳﺎﺕ‪ ،‬ﻭﺑﺬﻟﻚ ﺃﺛﺒﺖ ﻭﻇﻴﻔﻴﺔ ﺍﳌﻘﺎﺻﺪ‪ ،‬ﻭﺃ‪‬ﺎ ﳝﻜـﻦ‬
‫ﺃﻥ ﺗﻌﺘﻤﺪ ﻛﺂﻟﺔ ﻣﺴﺎﻋﺪﺓ ﻋﻠﻰ ﺍﻟﻔﺼﻞ ﰲ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﻣﻦ ﺣﻴﺚ ﺃﻧﻨﺎ ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﻧﺮﺟﻊ ﺇﻟﻴﻬﺎ ﰲ‬
‫ﺍﻟﺘﻤﻴﻴﺰ ﺑﲔ ﺻﺤﻴﺢ ﺍﻟﻘﻴﺎﺱ ﺃﻭ ﻓﺎﺳﺪﻩ‪.‬‬
‫ﻛﻤﺎ ﺻﺮﻑ ﺟﻬﺪﻩ ﰲ ﺍﻟﺘﺮﺟﻴﺢ ﺑﲔ ﺍﻟﻜﻠﻴﺎﺕ ﺍﳋﻤﺲ‪ ،‬ﻭ ﺍﻻﺣﺘﺠﺎﺝ ﳌـﺎ ﺭﺁﻩ ﻣـﻦ ﺗﺮﺗﻴـﺐ‬
‫ﻭﺗﺴﻠﺴﻞ ﺑﲔ ﺗﻠﻚ ﺍﻟﻜﻠﻴﺎﺕ‪ ،‬ﻭﻗﺪ ﺃﺟﺎﺩ ﻭﺃﻓﺎﺩ‪.‬‬
‫ﻭ‪‬ﺬﻩ ﺍﳌﺮﺣﻠﺔ ﺍﻟﱵ ﺭﻓﻊ ﻟﻮﺍﺀﻫﺎ ﻫﺬﺍﻥ ﺍﻟﻌﻠﻤﺎﻥ‪ ،‬ﻭﺍﻟﱵ ﺍﻗﺘﺼﺮﺕ ﻋﻠﻰ ﺛﻠﺚ ﺍﻟﻘﺮﻥ ﻣﻦ ﺍﻟﻨﺎﺣﻴـﺔ‬
‫ﺍﻟﺰﻣﻨﻴﺔ‪ ،‬ﺍﻋﺘﺮﻯ ﺍﻟﺒﺤﺚ ﺍﳌﻘﺎﺻﺪﻱ ﺑﻌﺾ ﺍﻟﻔﺘﻮﺭ‪ ،‬ﻭﺧﻠﺖ ﺍﻟﺴﺎﺣﺔ ﻣﻦ ﻋﻠﻢ ﳚﺮﺅ ﻋﻠـﻰ ﺍﻗﺘﺤـﺎﻡ‬
‫ﺳﺎﺣﺘﻪ ﻭﺍﺧﺘﺮﺍﻗﻬﺎ‪ ،‬ﲝﺜﺎ ﻋﻦ ﻣﻜﻨﻮﻥ ﺃﺳﺮﺍﺭﻩ‪ ،‬ﻭﺩﺭﺭ ﺃﻓﻜﺎﺭﻩ ﻓﻜﺎﻥ ﻻﺑﺪ ﻣﻦ ﺍﻧﺘﻈﺎﺭ ﺭﺩﺡ ﻣﻦ ﺍﻟﺰﻣﻦ‬
‫ﺇﱃ ﺣﲔ ﺑﺰﻭﻍ ﳒﻢ ﺳﻠﻄﺎﻥ ﺍﻟﻌﻠﻤﺎﺀ‪ :‬ﺍﻟﻌﺰ ﺑﻦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﰲ ﻣﻨﺘﺼﻒ ﺍﻟﻘﺮﻥ ﺍﻟﺴﺎﺑﻊ ﻟﻠﻬﺠﺮﺓ ﻟﺘﺒﺪﺃ‬
‫ﺍﳌﺮﺣﻠﺔ ﺍﻟﺮﺍﺑﻌﺔ ﻟﺘﻄﻮﺭ ﺍﻟﻔﻜﺮ ﺍﳌﻘﺎﺻﺪﻱ‪ ،‬ﻓﻤﺎ ﻫﻮ ﺷﺄ‪‬ﺎ ﻭﲟﺎﺫﺍ ﲤﻴﺰﺕ ؟‪.‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻨﻲ" ﺘﺄﺼﻴﻠﻲ" ﻤﺭﺍﺤل ﻨﺸﺄﺓ ﻭ ﻅﻬﻭﺭ ﻭ ﺘﻁﻭﺭ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻗﺒل ﺍﻹﻤﺎﻡ‪ :‬ﺍﺒﻥ ﻋﺎﺸﻭﺭ ) ﻤﻥ ﺍﻟﺘﺭﻤﺫﻱ ﺍﻟﺤﻜﻴﻡ ﺇﻟﻰ ﺍﻟﺸﺎﻁﺒﻲ (‬
‫‪ (2‬ﻣﺮﺣﻠـﺔ ﺗﻨﻈﻴﻢ ﺍﳌﻘﺎﺻﺪ ﻭﺗﻔﺮﻳﻌﻬﺎ ﻭ ﺗﻘﻌﻴﺪﻫﺎ ﻭ ﺍﻟﺘﻤﻜﲔ ﳍﺎ ‪:‬‬
‫ﺇﻥ ﺃﺑﺮﺯ ﻣﺎ ﻣﻴﺰ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﺍﻟﱵ ﳓﻦ ﺑﺼﺪﺩ ﺩﺭﺍﺳﺘﻬﺎ ‪:‬‬
‫• ﺍﻟﺘﻨﻮﻳﻪ ﺑﺎﻟﻌﻼﻗﺔ ﺍﻟﻮﺛﻴﻘﺔ ﺑﲔ ﺍﳌﺼﺎﱀ ﻭﺍﳌﻔﺎﺳﺪ ﻭﺍﳌﻘﺎﺻﺪ‪.‬‬
‫• ﺍﻟﺘﻮﺳﻊ ﰲ ﻭﺿﻊ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻀﺎﺑﻄﺔ ﻟﻠﻤﻘﺎﺻﺪ‪.‬‬
‫• ﺍﻟﺪﻋﻮﺓ ﺍﻟﺼﺮﳛﺔ ﻻﻋﺘﺒﺎﺭ ﺍﳌﻘﺎﺻﺪ ﻭﺗﻘﺪﳝﻬﺎ ﻋﻠﻰ ﺍﻟﻨﺺ ﻭﺍﻹﲨﺎﻉ‪.‬‬
‫ﺗﻠﻚ ﻫﻲ ﺃﻫﻢ ﺍﳌﻤﻴﺰﺍﺕ ﺍﻟﱵ ﺣﺪﺩﺕ ﻣﻼﻣﺢ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ‪ ،‬ﺍﻟﱵ ﻗﺎﺩ ﺍﻟﻔﻜﺮ ﺍﳌﻘﺎﺻﺪﻱ ﻓﻴﻬﺎ‬
‫ﺛﻼﺛﺔ ﺃﻋﻼﻡ‪ ،‬ﻧﺬﻛﺮﻫﻢ ﻭﻓﻖ ﻣﻜﺎﻧﺘﻬﻢ ﻋﻨﺪ ﺍﻟﻨﺎﺱ ﻭﻋﻨﺪ ﺑﻌﻀﻬﻢ ﺍﻟﺒﻌﺾ‪ ،‬ﻭ ﻫﻢ ‪:‬‬
‫ﺍﻟﻌﻠﻢ ﺍﻷﻭﻝ ‪ :‬ﻋـﺰ ﺍﻟﺪﻳﻦ ﺑﻦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ* ﺍﳌﺘﻮﰱ ﺳـﻨﺔ‪1221‬ﻡ‪660 /‬ﻫــ‪،‬ﻭﺫﻟﻚ ﻣـﻦ‬
‫ﻭﺟـﻮﻩ ﺷﱴ ﻓﻬﻮ‬
‫• ﺃﺑﺮﺯ ﻣﻦ ﺍﻫﺘﻢ ﺑﺘﺮﺳﻴﺦ ﺍﻟﻮﻋﻲ‪ ،‬ﲟﺎ ﻟﻠﻤﻘﺎﺻﺪ ﻣﻦ ﻋﻼﻗﺔ ﻭﻃﻴﺪﺓ ﺑﺎﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬
‫• ﻣﻦ ﺍﻟﺴﺎﺑﻘﲔ ﺇﱃ ﺗﻮﺿﻴﺢ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﳌﺼﺎﱀ ﻭﺍﳌﻔﺎﺳﺪ‪ ،‬ﻭﻣﺎ ﺍﺻـﻄﻠﺢ ﻋﻠـﻰ ﺗـﺴﻤﻴﺘﻪ‬
‫ﺑﺎﳌﻘﺎﺻﺪ‪.‬‬
‫• ﺃﻭﱃ ﺍﻫﺘﻤﺎﻣﺎ ﺧﺎﺻﺎ ﻟﻀﺒﻂ ﻣﻘﺎﺻﺪ ﺍﳌﻜﻠﻔﲔ‪ ،‬ﻭﻫﺬﺍ ﻳﻌﲎ ﺃﻧﻪ ﲡﺎﻭﺯ ﺍﻟﺒﺤﺚ ﰲ ﺍﳌﻘﺎﺻـﺪ‬
‫ﺍﻟﻌﺎﻣﺔ ﺇﱃ ﺍﻟﺒﺤﺚ ﰲ ﺍﳌﻘﺎﺻﺪ ﺍﳋﺎﺻﺔ ﻭﺍﳉﺰﺋﻴﺔ‪.‬‬
‫• ﺗﻮﺳﻊ ﺟﺪﺍ ﰲ ﻭﺿﻊ ﻗﻮﺍﻋﺪ ﻟﻠﻤﻘﺎﺻﺪ ﻣﻨﻬﺎ ‪:‬‬
‫ ﺗﻘﺪﱘ ﺍﳌﺼﻠﺤﺔ ﺍﻷﻋﻢ ﻋﻠﻰ ﺍﻷﺧﺺ‪.‬‬‫ ﺗﻘﺪﱘ ﺍﳌﺼﻠﺤﺔ ﺍﻟﻀﺮﻭﺭﻳﺔ ﻋﻠﻰ ﺍﳊﺎﺟﻴﺔ‪.‬‬‫ ﺗﻘﺪﱘ ﺍﳌﺼﻠﺤﺔ ﺍﻟﻘﻄﻌﻴﺔ ﻋﻠﻰ ﺍﻟﻈﻨﻴﺔ‪.‬‬‫ ﺗﻘﺪﱘ ﺩﺭﺀ ﺍﳌﻔﺴﺪﺓ ﺍ‪‬ﻤﻊ ﻋﻠﻴﻬﺎ ﻋﻠﻰ ﺍﳌﻔﺴﺪﺓ ﺍﳌﺨﺘﻠﻒ ﻓﻴﻬﺎ‪.‬‬‫ ﺇﺫﺍ ﺗﻌﺎﺭﺿﺖ ﻣﻔﺴﺪﺗﺎﻥ ﺭﻭﻋﻲ ﺃﻋﻈﻤﻬﺎ ﺿﺮﺭﺍ ﺑﺎﺭﺗﻜﺎﺏ ﺃﺧﻔﻬﻤﺎ‪.‬‬‫‪ -‬ﻳﺘﺤﻤﻞ ﺍﻟﻀﺮﺭ ﺍﳋﺎﺹ ﺑﺪﻓﻊ ﺍﻟﻀﺮﺭ ﺍﻟﻌﺎﻡ‪.‬‬
‫*‬
‫‪ -‬ﻭﻫﻮ ﺃﺷﻬﺮ ﻣﻦ ﺃﻥ ﻳﻌﺮ‪‬ﻑ ﻓﻬﻮ ﺳﻠﻄﺎﻥ ﺍﻟﻌﻠﻤﺎﺀ ‪ ،‬ﺃﻭ ﺑﺎﺋﻊ ﺍﻟﺴﻼﻃﲔ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺍﻷﻋﻼﻡ ﺍﻟﺒﺎﺭﺯﻳﻦ ﰲ ﺍﻟﻔﻜﺮ ﺍﳌﻘﺎﺻﺪﻱ ‪.‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻨﻲ" ﺘﺄﺼﻴﻠﻲ" ﻤﺭﺍﺤل ﻨﺸﺄﺓ ﻭ ﻅﻬﻭﺭ ﻭ ﺘﻁﻭﺭ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻗﺒل ﺍﻹﻤﺎﻡ‪ :‬ﺍﺒﻥ ﻋﺎﺸﻭﺭ ) ﻤﻥ ﺍﻟﺘﺭﻤﺫﻱ ﺍﻟﺤﻜﻴﻡ ﺇﻟﻰ ﺍﻟﺸﺎﻁﺒﻲ (‬
‫ﻭﻳﻌﺪ ﻣﻦ ﺃﻛﺜﺮ ﻣﻦ ﺗﻮﺳﻊ ﰲ ﺍﻟﺘﺄﻟﻴﻒ ﰲ ﺍﳌﻘﺎﺻﺪ‪ ،‬ﻭﺃﻫﻢ ﻛﺘﺒﻪ ‪ " :‬ﻗﻮﺍﻋـﺪ ﺍﻷﺣﻜـﺎﻡ ﰲ‬
‫ﻣﺼﺎﱀ ﺍﻷﻧﺎﻡ " ﻭﻛﺘﺎﺑﻪ " ﺍﳌﺼﺎﱀ ﻭﺍﳌﻔﺎﺳﺪ " ﺍﻟﻠﺬﺍﻥ ﳍﻤﺎ ﺃﺛﺮ ﻛﺒﲑ ﰲ ﺍﳌﻘﺎﺻﺪ ‪ .‬ﻭ ﻗـﺪ ﺧـﺺ‬
‫ﺍﳌﻘﺎﺻﺪ ﺑﺜﻼﺛﺔ ﻛﺘﺐ ﺃﺧﺮﻯ ﻳﺘﻀﺢ ﻣﻦ ﻋﻨﺎﻭﻳﻨﻬﺎ ﻣﺪﻯ ﺍﻻﻫﺘﻤﺎﻡ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﻮﻟﻴﻪ ﳍﺬﺍ ﺍﳌﻮﺿﻮﻉ‪.‬‬
‫ﻭ ﻫﻲ ‪ " :‬ﺍﻟﻔﻮﺍﺋﺪ ﰲ ﺍﺧﺘﺼﺎﺭ ﺍﳌﻘﺎﺻﺪ "ﻭ " ﻣﻘﺎﺻﺪ ﺍﻟﺼﻼﺓ "ﻭ " ﻣﻘﺎﺻﺪ ﺍﻟﺼﻮﻡ "‬
‫ﻭﻟﻌﻠﻪ ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﻛﻞ ﺫﻟﻚ‪ ،‬ﻫﻮ ﺃﻭﻝ ﻣﻦ ﺍﻓﺘﺘﺢ ﺑﺎﺑﺎ ﺟﺪﻳﺪﺍ ﻟﻠﺒﺤﺚ ﰲ ﺍﳌﻘﺎﺻﺪ ﻭﺫﻟـﻚ‬
‫ﺑﺘﻨﺎﻭﻟﻪ ﻭﺳﺎﺋﻞ ﺍﳌﻘﺎﺻﺪ ﻭﺃﺣﻜﺎﻣﻬﺎ‪ ،‬ﻭﻫﻲ ﻟﻔﺘﺔ ﺗﻨﻢ ﻋﻦ ﺫﻛﺎﺀ ﺣﺎﺩ ﻭﻋﻘﻞ ﻋﻠﻤﻲ‪ ،‬ﻻ ﻳﺘﺮﻙ ﺷﺎﺭﺩﺓ‪.‬‬
‫ﻭﺑﺬﻟﻚ ﺗﻜﻔﻞ ﺑﺈﻏﻼﻕ ﺑﺎﺏ ﻣﻦ ﺍﳌﻔﺎﺳﺪ ﻋﻈﻴﻢ‪ ،‬ﺇﺫ ﻻ ﻳﻜﻔﻰ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﻘﺼﺪ ﺷﺮﻳﻔﺎ ﻓﺤﺴﺐ‪ ،‬ﺑﻞ‬
‫ﻳﻨﺒﻐﻲ ﺃﻥ ﻧﻨﻈﺮ ﰲ ﺍﻟﻮﺳﺎﺋﻞ ﺍﳌﺆﺩﻳﺔ ﻟﻪ ﻭﺍﻷﺣﻜﺎﻡ ﺍﳌﺮﺗﺒﺔ ﻋﻨﻪ‪ ،‬ﻓﺈﻥ ﻛﺎﻧﺖ ﺗﺴﺒﺐ ﻣﻔﺎﺳـﺪ ﻭﺗـﺜﲑ‬
‫ﺍﺿﻄﺮﺍﺑﺎ ﻭﺟﺐ ﺍﻟﺘﻮﻗﻒ‪ ،‬ﻷﻥ ﺍﻟﻘﺎﻋﺪﺓ ﰲ ﺍﻟﺸﺮﻉ ‪ :‬ﺃﻥ ﺩﺭﺀ ﺍﳌﻔﺎﺳﺪ ﻳﻘﺪﻡ ﻋﻠﻰ ﺟﻠﺐ ﺍﳌـﺼﺎﱀ‪،‬‬
‫ﻭﻫﺬﺍ ﰲ ﺣﺪ ﺫﺍﺗﻪ‪ ،‬ﻓﺘﺢ ﱂ ﻳﺴﺒﻖ ﺇﻟﻴﻪ ﻭﻫﻮ ﻓﻀﻞ ﻳﻮﺗﻴﻪ ﺍﷲ ﻣﻦ ﻳﺸﺎﺀ ‪.‬‬
‫ﺃﻣﺎ ﺍﻟﻌﻠﻢ ﺍﻟﺜﺎﱐ ‪ :‬ﺍﻟﺬﻱ ﺳﺎﻫﻢ ﰲ ﻗﻴﺎﺩﺓ ﺍﻟﻔﻜﺮ ﺍﳌﻘﺎﺻﺪﻱ ﰲ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ‪ ،‬ﻭﲰﻬﺎ ﲟﻴﺴﻤﻪ‬
‫ﻭﻃﺒﻌﻬﺎ ﺑﻄﺎﺑﻌﻪ‪ ،‬ﻓﻬﻮ ‪ :‬ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺃﲪﺪ ﺑﻦ ﺇﺩﺭﻳﺲ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟـﺼﻨﻬﺎﺟﻲ‬
‫ﺍﳌﻌﺮﻭﻑ ﺑﺎﻟﻘﺮﺍﰲ ﺍﳌﺘﻮﰱ ﺳﻨﺔ‪1285‬ﻡ‪684 /‬ﻫـ‪ ،‬ﻭﻣﻦ ﺃﺑﺮﺯ ﻛﺘﺒﻪ ‪ :‬ﺃﻧـﻮﺍﺭ ﺍﻟـﱪﻭﻕ ﻭﺃﻧـﻮﺍﺀ‬
‫ﺍﻟﻔﺮﻭﻕ‪ ،‬ﻭﻛﺘﺎﺏ‪ :‬ﺗﻨﻘﻴﺢ ﺍﻟﻔﺼﻮﻝ‪ ،‬ﻭﻛﺘﺎﺏ ‪:‬ﺍﻟﻨﻔﺎﺋﺲ‪ ،‬ﻭﻫﻮ ﺗﻠﻤﻴﺬ‪ :‬ﺍﻟﻌﺰ ﺑﻦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ‪ .‬ﻭ ﻗﺪ‬
‫ﻋﺰﺯ ﺟﻬﺪ ﺃﺳﺘﺎﺫﻩ‪ ،‬ﻭﻣﻜﻦ ﻷﺛﺮﻩ ﻭﻛﺎﻥ ﻟﻪ ﺇﺳﻬﺎﻡ ﻭﺍﺿﺢ ﰲ ﺇﺛﺮﺍﺀ ﻗﻮﺍﻋﺪ ﺍﳌﻘﺎﺻـﺪ‪ ،‬ﻭﺗﻮﺳـﻊ ﰲ‬
‫ﺍﻟﺒﺤﺚ ﰲ ﻭﺳﺎﺋﻞ ﺍﳌﻘﺎﺻﺪ‪ ،‬ﻭﻟﻜﻦ ﺃﺑﺮﺯ ﺇﺳﻬﺎﻣﺎﺗﻪ ﺗﺘﺠﻠﻰ ﰲ ﻧﻘﻠﻪ ﻟﻠﻔﻜﺮ ﺍﳌﻘﺎﺻﺪﻱ ﺇﱃ ﺍﳌـﺬﻫﺐ‬
‫ﺍﳌﺎﻟﻜﻲ ﰲ ﻋﺼﺮﻩ‪ ،‬ﻣﻦ ﺣﻴﺚ ﺃﻥ ﺍﳌﺎﻟﻜﻴﲔ ﻭﺟﺪﻭﺍ ﻓﻴﻬﺎ ﺗﺪﻋﻴﻤﺎ ﻟﻘﻮﳍﻢ ﺑﺎﳌﺼﺎﱀ ﺍﳌﺮﺳـﻠﺔ‪ ،‬ﻭﺳـﺪ‬
‫ﺍﻟﺬﺭﺍﺋﻊ‪.‬‬
‫ﺃﻣﺎ ﺍﻟﻌﻠﻢ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﺬﻱ ﻣﺎﺯﺍﻝ ﺻﺪﻯ ﺫﻛﺮﻩ ‪،‬ﻭﻓﻜﺮﻩ ﳛﲑ ﺍﻟﻌﻘﻮﻝ ‪،‬ﻭﻳﺸﻐﻞ ﺍﻟﻘﻠﻮﺏ ﻫـﻮ‬
‫ﺍﻹﻣﺎﻡ‪ :‬ﳒﻢ ﺍﻟـﺪﻳﻦ ﺍﻟﻄﻮﰲ ﺍﳌﺘﻮﰱ ﺳﻨﺔ‪1316‬ﻡ‪716 /‬ﻫـ‪.‬ﻭﺍﻟﻐﺮﻳﺐ ﰲ ﺍﻷﻣﺮ ﺃﻥ ﺃﺛﺮﻩ ﺍﳌﺘﻮﺍﺻﻞ‬
‫ﺇﱃ ﻋﺼﺮﻧﺎ ﻫﺬﺍ‪ ،‬ﻣﺎ ﻛﺎﻥ ﻟﻜﺜﺮﺓ ﺗﺄﻟﻴﻒ ﰲ ﺍ‪‬ﺎﻝ ﺑﻘﺪﺭ ﻣﺎ ﻛﺎﻥ ﳉﺮﺃﺓ ﹸﻓﻄﺮ ﻋﻠﻴﻬﺎ ﻭﺍﺳـﺘﻘﻼﻝ ﺭﺃﻱ‬
‫ﻭﺍﺿﺢ ‪،‬ﻭﲤﺴﻚ ﺑﺎﻟﺮﺃﻱ ﻻ ﻣﺜﻴﻞ ﻟﻪ‪.‬ﻓﻘﺪ ﺍﻋﺘﱪ ﻋﻠﻤﺎ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﳌﻘﺎﺻﺪ ‪،‬ﺑﺴﺒﺐ ﺷﺮﺣﻪ ﳊﺪﻳﺚ "ﻻ‬
‫ﺿﺮﺭ ﻭﻻ ﺿﺮﺍﺭ "‪ 1‬ﻭﺍﺳﺘﻨﺎﺩﻩ ﺇﻟﻴﻪ ﰲ ﺍﻟﻘﻮﻝ ﲜﻮﺍﺯ ﺗﻘﺪﱘ ﺍﳌﺼﺎﱀ ﻋﻠﻰ ﺍﻹﲨﺎﻉ ﻭﺍﻟـﻨﺺ‪ ،‬ﻓﻜـﺎﻥ‬
‫‪ -1‬ﻣﺎﻟﻚ ‪ ،‬ﺍﳌﻮﻃﺄ ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﻗﻀﻴﺔ ‪ ،‬ﺑﺎﺏ ﺍﻟﻘﻀﺎﺀ ﰲ ﺍﳌﺮﻓﻖ ‪ ،‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ ‪ ،1494‬ﻣﻮﺳﻮﻋﺔ ﺍﳊﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ‪ ،‬ﺍﻹﺻﺪﺍﺭ ﺃ‪.1 .2‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻨﻲ" ﺘﺄﺼﻴﻠﻲ" ﻤﺭﺍﺤل ﻨﺸﺄﺓ ﻭ ﻅﻬﻭﺭ ﻭ ﺘﻁﻭﺭ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻗﺒل ﺍﻹﻤﺎﻡ‪ :‬ﺍﺒﻥ ﻋﺎﺸﻭﺭ ) ﻤﻥ ﺍﻟﺘﺭﻤﺫﻱ ﺍﻟﺤﻜﻴﻡ ﺇﻟﻰ ﺍﻟﺸﺎﻁﺒﻲ (‬
‫ﻟﺬﻟﻚ ﺃﺛﺮ ﰲ ﺗﺄﻟﻴﺐ ﺍﻟﻨﺎﺱ ﻋﻠﻴﻪ‪ ،‬ﻣﻦ ﺣﻴﺚ ﺍﻫﺘﻤﺎﻣﻬﻢ ﺑﺎﳌﺼﺎﱀ ﻣﺎ ﻛﺎﻥ ﺃﺻﻼ ﺇﻻ ﻟﺘﻌﻤـﻖ ﺍﻟـﻨﺺ‬
‫ﻭﺗﻮﺟﻴﻪ ﺍﻹﲨﺎﻉ‪.‬‬
‫ﺃﻣﺎ ﺃﻥ ﺗﺼﲑ ﺍﳌﺼﺎﱀ ﻣﻘﺪﻣﺔ ﻋﻠﻰ ﺍﻟﻨﺼﻮﺹ ﺍﻟﺸﺮﻋﻴﺔ ﻭﺍﻹﲨﺎﻉ‪ ،‬ﻓﺬﻟﻚ ﻣﺎ ﱂ ﻳﻜﻦ ﻟﻴﺨﻄﺮ‬
‫ﺑﺒﺎﻝ ﺃﺣﺪ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺍﳌﺎﺿﻲ‪ ،‬ﺑﻞ ﺣﱴ ﰲ ﺍﻟﻌﺼﺮ ﺍﳊﺎﺿﺮ‪ ،‬ﻋﺰ ﻋﻠﻰ ﺍﻟﻌﻠــﻤﺎﺀ ﻗﺒﻮﻝ ﻫـﺬﻩ‬
‫ﺍﳉﺮﺃﺓ ﺇﱃ ﺩﺭﺟﺔ ﺃﻥ ﺗﺼﺪﻯ ﻟﺘﻔﻨﻴﺪ ﺭﺃﻳﻪ ﺑﻌﺾ ﻓﻄﺎﺣﻠﻬﻢ )‪ (1‬ﻭﻫﻮ " ﳏﻤﺪ ﺳﻌﻴﺪ ﺭﻣﻀﺎﻥ ﺍﻟﺒﻮﻃﻲ‬
‫" ﻟﻀﺮﻭﺭﺓ ﺗﻔﻨﻴﺪ ﺭﺃﻳﻪ ﻧـﺰﻭﻉ ﺑﻌﺾ ﺍﻟﺪﺍﻋﲔ ﺇﱃ ﻓﺘﺢ ﺑﺎﺏ ﺍﻻﺟﺘﻬﺎﺩ ﻋﻠﻰ ﻣﺼﺮﺍﻋﻴﻪ ﺇﱃ ﻛﻞ ﻣﻦ‬
‫ﻫﺐ ﻭﺩﺏ‪ ،‬ﻭﺍﲣﺎﺫ ﺭﺃﻱ ﻫﺬﺍ ﺍﻟﻌﺎﱂ –ﺍﻟﻄﻮﰲ‪ -‬ﻛﺤﺠﺔ ﻳﱪﺭﻭﻥ ‪‬ﺎ ﻣﻮﻗﻔﻬﻢ ﻭﻳﺆﻳﺪﻭﻥ ‪‬ﺎ ﺩﻋﻮ‪‬ﻢ‪،‬‬
‫ﻭﺃﻥ ﺍﻹﻣﺎﻡ ﺍﻟﺒﻮﻃﻲ‪ ،‬ﻟﻴﺲ ﻣﻘﺼﻮﺩﻩ ﻣﻌﺎﺭﺿﺔ ﻟﻼﺟﺘﻬﺎﺩ ‪،‬ﻓﻬﻮ ﺿﺮﻭﺭﺓ ﻻ ﻳﻨﻜﺮﻫﺎ ﺃﺣﺪ‪ ،‬ﻭﻟﻜﻦ ﻧﺒـﻪ‬
‫ﺇﱃ ﺿﺮﻭﺭﺓ ﻭﺿﻊ ﺿﻮﺍﺑﻂ ﺗﺴﺎﻋﺪ ﻋﻠﻰ ﲢﺪﻳﺪ ﻣﺆﻫﻼﺕ ﺍ‪‬ﺘﻬﺪ ‪ ،‬ﻭﺧﺼﺎﺋﺼﻪ ﻭﺍ‪‬ﺎﻻﺕ ﺍﻟﱵ ﳚﻮﺯ‬
‫ﻟﻪ ﺃﻥ ﳚﺘﻬﺪ ﻓﻴﻬﺎ‪.‬‬
‫ﻓﺈﻥ ﻓﻀﻞ ﳒﻢ ﺍﻟﺪﻳﻦ ﺍﻟﻄﻮﰲ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻨﺎ ‪،‬ﺇﳕﺎ ﻳﻈﻬﺮ ﺃﻛﺜﺮ ﻣﺎ ﻳﻈﻬﺮ ﰲ ﻛﻮﻧﻪ ﺃﺑﻘﻰ ﺍﻻﻫﺘﻤﺎﻡ‬
‫ﺑﺎﳌﺼﺎﱀ ﻗﺎﺋﻤﺎ ﺣﱴ ﻋﺼﺮﻧﺎ ﻫﺬﺍ‪ ،‬ﻭﻛﺎﻥ ﻹﻓﺮﺍﻃﻪ ﰲ ﺍﳉﺮﺃﺓ ﺃﺛﺮ ﰲ ﺗﻮﺟﻴـﻪ ﺍﻫﺘﻤﺎﻣـﺎﺕ ﺍﻟﻌﻠﻤـﺎﺀ‬
‫ﺍﳌﻌﺎﺻﺮﻳﻦ ﺇﱃ ﳎﺎﻻﺕ ﳍﺎ ﻋﻼﻗﺔ ﻭﻃﻴﺪﺓ ﺑﺎﳌﻘﺎﺻﺪ‪ ،‬ﻭﻓﺮﺽ ﻋﻠﻴﻬﻢ ﻣﺮﺍﺟﻌﺔ ﺍﻷﺩﻟﺔ ﺍﻟﺸﺮﻋﻴﺔ ﻟﺘﺤﺪﻳﺪ‬
‫ﻭﺗﻌﻴﲔ ﺃﳘﻴﺔ ﻛﻞ ﺩﻟﻴﻞ ﻭﺛﻘﻠﻪ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﻏﲑﻩ ﻭﻛﻔﺎﻩ ﺫﻟﻚ ﻓﻀﻼ‪.‬‬
‫ﻭﻣﻦ ﺫﻟﻚ ﳒﺪﻩ ﻳﻘﻮﻝ ‪":‬ﺇﻥ ﺍﻟﻜﻼﻡ ﰲ ﺃﺣﻜﺎﻡ ﺍﻟﺸﺮﻉ‪ ,‬ﺇﻣﺎ ﺃﻥ ﻳﻘﻊ ﰲ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﺍﳌﻘـﺪﺭﺍﺕ‬
‫ﻭﳓﻮﻫﺎ‪ ,‬ﺃﻭ ﰲ ﺍﳌﻌﺎﻣﻼﺕ ﻭ ﺍﻟﻌﺎﺩﺍﺕ ﻭﺷﺒﻬﻬﺎ؛ ﻓﺈﻥ ﻭﻗﻊ ﰲ ﺍﻷﻭﱃ ﺍﻋﺘﱪ ﻓﻴﻪ ﺍﻟـﻨﺺ ﻭﺍﻹﲨـﺎﻉ‬
‫)‪.(2‬‬
‫ﻭﳓﻮﳘﺎ ﻣﻦ ﺍﻷﺩﻟﺔ "‬
‫ﻭﻛﻤﺎ ﻳﻘﻮﻝ ﻋﻨﻪ ﺣﺴﲔ ﺣﺎﻣﺪ ﺣﺴﺎﻥ ‪ " :‬ﻳﺮﻯ ﺍﻟﻄﻮﰲ ﺃﻥ ﺍﳌﺼﻠﺤﺔ ﺇﳕﺎ ﻳﺆﺧﺬ ‪‬ـﺎ ﻛـﺪﻟﻴﻞ‬
‫ﺷﺮﻋﻲ ﰲ ﳎﺎﻝ ﺍﳌﻌﺎﻣﻼﺕ ﻭﺍﻟﻌﺎﺩﺍﺕ‪ ,‬ﺃﻣﺎ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﺍﳌﻘﺪﺭﺍﺕ ﻓﺈﻥ ﺍﳌﺼﻠﺤﺔ ﻻ ﺗﺼﻠﺢ ﺩﻟﻴﻼ ﻓﻴﻬﺎ‪,‬‬
‫)‪(3‬‬
‫ﺑﻞ ﺍﳌﺘﺒﻊ ﻓﻴﻬﺎ ﺍﻟﻨﺺ ﻭﺍﻹﲨﺎﻉ ﻭﺑﻘﻴﺔ ﺍﻷﺩﻟﺔ ﺍﻟﺸﺮﻋﻴﺔ "‬
‫)‪ - (1‬ﺭﻣﻀﺎﻥ ﺍﻟﺒﻮﻃﻲ ﳏﻤﺪ ﺳﻌﻴﺪ ‪ ،‬ﺿﻮﺍﺑﻂ ﺍﳌﺼﻠﺤﺔ‪ ، ،‬ﺹ ‪.214 ،178‬‬
‫)‪ - (2‬ﻣﺼﻄﻔﻰ ﺯﻳﺪ‪ ،‬ﺍﻟﻄﻮﰲ ﳒﻢ ﺍﻟﺪﻳﻦ ‪ " ،‬ﺍﳌﺼﻠﺤﺔ ﰲ ﺍﻟﺘﺸﺮﻳﻊ ﺍﻹﺳﻼﻣﻲ "‪،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺍﻟﻌﺮﰊ ﻟﺒﻨﺎﻥ ‪ ،‬ﺩﺕ‪،‬ﺩﻁ ‪ ،‬ﺹ ‪.235‬‬
‫)‪ - (3‬ﺣﺴﺎﻥ ﺣﺴﲔ ﺣﺎﻣﺪ ‪ ،‬ﻧﻈﺮﻳﺔ ﺍﳌﺼﻠﺤﺔ ﰲ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﳌﺘﻨﱯ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ ﻣﺼﺮ ‪ ،‬ﺩ ﻁ ‪1981 ،‬ﻡ‪ ،‬ﺹ ‪.534‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻨﻲ" ﺘﺄﺼﻴﻠﻲ" ﻤﺭﺍﺤل ﻨﺸﺄﺓ ﻭ ﻅﻬﻭﺭ ﻭ ﺘﻁﻭﺭ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻗﺒل ﺍﻹﻤﺎﻡ‪ :‬ﺍﺒﻥ ﻋﺎﺸﻭﺭ ) ﻤﻥ ﺍﻟﺘﺭﻤﺫﻱ ﺍﻟﺤﻜﻴﻡ ﺇﻟﻰ ﺍﻟﺸﺎﻁﺒﻲ (‬
‫ﻟﺬﻟﻚ ﺍﻋﺘﱪﺕ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﻣﻦ ﺍﶈﻄﺎﺕ ﺍﻟﺒﺎﺭﺯﺓ ﰲ ﺗﻄﻮﺭ ﺍﻟﻔﻜﺮ ﺍﳌﻘﺎﺻـﺪﻱ ‪،‬ﻣـﻦ ﺣﻴـﺚ‬
‫ﺇﺳﻬﺎﻣﻬﺎ ﻭﺇﺛﺮﺍﺅﻫﺎ ﰲ ﳎﺎﻝ ﺍﻟﺘﻨﻮﻳﻊ ﻭﺍﻟﺘﻔﺮﻳﻊ‪ ،‬ﻭﰲ ﳎﺎﻝ ﺍﻟﺘﺄﺳﻴﺲ ﻭﺍﻟﺘﻘﻌﻴﺪ‪ ،‬ﻭﰲ ﳎـﺎﻝ ﺍﻟﺘﻘـﻮﱘ‬
‫ﻭﺍﻟﺘﺼﺤﻴﺢ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ ‪ :‬ﺗﻄﻮﺭ ﺍﻟﻔﻜﺮ ﺍﳌﻘﺎﺻﺪﻱ ‪.‬‬
‫‪ -1‬ﻣﺮﺣﻠـﺔ ﲢﺪﻳﺪ ﻣﻌﺎﱂ ﺍﳌﻘﺎﺻﺪ ‪ ،‬ﻭ ﺍﺳﺘﺠﻼﺀ ﳎﺎﻻ‪‬ﺎ ‪:‬‬
‫ﺇﻥ ﻫـﺬﻩ ﺍﳌﺮﺣﻠﺔ ﻻ ﺗﻘﻞ ﺃﳘﻴﺔ ﻋﻦ ﺳﺎﺑﻘﺎ‪‬ﺎ‪ ،‬ﻓﻬﻲ ﺗﻨﻔﺮﺩ ﲟﻤﻴﺰﺍﺕ ‪ ،‬ﻷ‪‬ﺎ ﺃﺳﻬﻤﺖ ﺑﺈﺿﺎﻓﺎﺕ‬
‫ﺟﺪﻳﺪﺓ ﻟﻠﻔﻜﺮ ﺍﳌﻘﺎﺻﺪﻱ‪ ،‬ﺗﺘﻤﺜﻞ ﻓﻴﻤﺎ ﻳﻠﻲ ‪:‬‬
‫• ﺃﻛﺪﺕ ﺑﻘﻮﺓ‪ ،‬ﺣﺎﺟﺔ ﺍﻟﻔﻘﻴﻪ ‪ ،‬ﺇﱃ ﺍﻟﻌﻠﻢ ﺑﺎﳌﻘﺎﺻﺪ‪.‬‬
‫• ﺃﻛﺪﺕ ﺣﺎﺟﺔ ﺍﻟﻘﻴﺎﺱ ﺍﻟﻔﻘﻬﻲ ﺇﱃ ﺍﳌﻘﺎﺻﺪ‪.‬‬
‫• ﻛﺸﻔﺖ ﻋﻦ ﳎﺎﻝ ﺟﺪﻳﺪ ﻟﻠﻤﻘﺎﺻﺪ؛ ﻭﻫﻮ ﳎﺎﻝ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ‪ ،‬ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ‪.‬‬
‫• ﻛﺸﻔﺖ ﻋﻦ ﻋﻼﻗﺔ ﺍﳌﻘﺎﺻﺪ ﺑﺎﻟﺴﻴﺎﺳﺔ ﺍﻟﺸﺮﻋﻴﺔ‪.‬‬
‫• ﺭﺑﻄﺖ ﺑﲔ ﺍﳌﻘﺎﺻﺪ ﻭﺑﲔ ﺍﻟﺒﺤﺚ ﰲ ﺍﳊﻴﻞ‪ ،‬ﻭﺳﺪ ﺍﻟﺬﺭﺍﺋﻊ‪ ،‬ﻭﺗﻌﻠﻴﻞ ﺍﻷﺣﻜﺎﻡ‪.‬‬
‫ﺗﻠﻜﻢ ﻫﻲ ﺃﻫﻢ ﺇﺿﺎﻓﺎﺕ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﻟﻠﻔﻜﺮ ﺍﳌﻘﺎﺻﺪﻱ‪ ،‬ﻓﻤﻦ ﻫﻢ ﺭﺟﺎﳍﺎ ؟ ‪ .‬ﻭ ﻣـﺎ ﻣـﺪﻯ‬
‫ﺇﺳﻬﺎﻡ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﻓﻴﻬﺎ ؟‬
‫ﺇ‪‬ﻢ ﺛﻼﺛﺔ ﺃﻋﻼﻡ ‪:‬‬
‫ﺃﻭﳍﻢ ‪ :‬ﻛﺎﻥ ﻟﻪ ﻓﻀﻞ ﺯﺭﻉ ﺍﻷﻓﻜﺎﺭ؛ ﻭﺛﺎﻧﻴﻬﻢ ‪ :‬ﻛﺎﻥ ﻟﻪ ﻓﻀﻞ ﺇﺟﻼﺀ ﺍﳌﺮﺍﺳﻢ‪ ،‬ﻭﺇﺑﺮﺍﺯ ﺍﻵﺛﺎﺭ؛‬
‫ﻭﺛﺎﻟﺜﻬﻢ ‪ :‬ﻛﺎﻥ ﻟﻪ ﻓﻀﻞ ﺍﻟﺘﻨﺒﻴﻪ ﺇﱃ ﺿﺒﻂ ﺍﳌﺼﻄﻠﺢ‪ ،‬ﻭﺗﺼﺤﻴﺢ ﺍﳌﺴﺎﺭ‪ ،‬ﻭ ﻫﻢ ‪:‬‬
‫• ﺍﻹﻣﺎﻡ ﺷﻴـﺦ ﺍﻹﺳﻼﻡ ‪ :‬ﺗﻘﻲ ﺍﻟﺪﻳﻦ ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﳊﻠـﻴﻢ ﺑﻦ ﺗﻴﻤﻴﺔ ﺍﳌﺘـﻮﰱ ﺳـﻨﺔ‬
‫‪1327‬ﻡ ‪728 /‬ﻫـ ‪:‬‬
‫ﺇﻥ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ‪ ،‬ﻳﻌﺪ ﻣﻦ ﺍﻷﺋﻤﺔ ﺍﻷﻋﻼﻡ ﺍ‪‬ﺪﺩﻳﻦ ﻟﻌﺼﺮﻫﻢ‪ ،‬ﻭﻫﻮ ﺃﺷﻬﺮ ﻣﻦ ﺃﻥ ﻳﻌﺮ‪‬ﻑ‬
‫ﻭﻳﻌﺘﱪ ﻣﻦ ﺍﻟﻘﻠﺔ ﺍﻟﻘﻠﻴﻠﺔ‪ ،‬ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺬﻳﻦ ﻭﻓﻘﻮﺍ ﺑﲔ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻌﻤﻞ‪ ،‬ﻭﻛﺎﻥ ﻗﺪﻭﺓ ﰲ ﺿﺒﻂ ﺍﻟﻨﻔﺲ‪،‬‬
‫ﻭﺇﻟﺰﺍﻣﻬﺎ ﺑﺎﺣﺘﺮﺍﻡ ﻣﺎ ﺗﺪﻋﻮ ﺇﻟﻴﻪ‪ ،‬ﻭﻟﻌﻠﻪ ﰲ ﳎﺎﻝ ﺍﻟﻔﻜﺮ ﺍﳌﻘﺎﺻﺪﻱ ﻗﺪ ﺃﺳﻬﻢ ﻋﻤﻠﻴﺎ ﺑﻨﻔﺲ ﺍﻟﻘﺪﺭ ‪ ،‬ﺃﻭ‬
‫ﺃﻛﺜﺮ ﻣﻦ ﺇﺳﻬﺎﻣﻪ ﰲ ﺍﻟﺘﻨﻈﲑ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﺍﻟﺘﻘﻌﻴﺪ ﳍﺎ‪ ،‬ﻛﻴﻒ ﺫﻟﻚ ؟ ‪.‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻨﻲ" ﺘﺄﺼﻴﻠﻲ" ﻤﺭﺍﺤل ﻨﺸﺄﺓ ﻭ ﻅﻬﻭﺭ ﻭ ﺘﻁﻭﺭ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻗﺒل ﺍﻹﻤﺎﻡ‪ :‬ﺍﺒﻥ ﻋﺎﺸﻭﺭ ) ﻤﻥ ﺍﻟﺘﺭﻤﺫﻱ ﺍﻟﺤﻜﻴﻡ ﺇﻟﻰ ﺍﻟﺸﺎﻁﺒﻲ (‬
‫ﻟﻘﺪ ﺛﺒﺖ ﻟﺪﺍﺭﺳﻴﻪ)*( ﺃﻧﻪ ﻛﺎﻥ ﻳﺴﺘﺮﺷﺪ ﰲ ﻓﺘﺎﻭﻳﻪ ﺑﺎﳌﻘﺎﺻﺪ‪ ،‬ﺣﻴﺚ ﻛﺎﻥ ﻳﻌﺘﻤﺪ ﻋﻠﻴﻬﺎ ﰲ ﺗﻔﺴﲑ‬
‫ﺁﺭﺍﺋﻪ ﻭﺗﻌﻠﻴﻞ ﺃﺣﻜﺎﻣﻪ‪ ،‬ﻭﺍﻻﺣﺘﺠﺎﺝ ﳌﻮﺍﻗﻔﻪ؛ ﻓﻜﺎﻥ ﻓﻌﻠﻪ ﺫﻟﻚ ﺩﻟﻴﻼ ﻋﻤﻠﻴﺎ ﻋﻠﻰ ﺣﺎﺟﺔ ﺍﻟﻔﻘﻴـﻪ ﺇﱃ‬
‫ﺍﻟﻌﻠﻢ ﺑﺎﳌﻘﺎﺻﺪ‪ ،‬ﺃﻣﺎ ﻣﻦ ﺣﻴﺚ ﺍﻟﺘﻨﻈﲑ ﻓﺈﻥ ﻋﻜﻮﻓﻪ ﻋﻠﻰ ﺍﻟﺘﺄﻣﻞ ﻓﻴﻬﺎ ﻫﺪﺍﻩ ﺇﱃ ﺍﻛﺘﺸﺎﻑ ﳎـﺎﻻﺕ‬
‫ﻭﺍﺳﻌﺔ ﻟﻠﺒﺤﺚ ﺍﳌﻘﺎﺻﺪﻱ‪ ،‬ﻓﺘﻨﺒﻪ ﺇﱃ ﻣﺎ ﻟﻠﻤﻘﺎﺻﺪ ﻣﻦ ﻋﻼﻗﺔ ﻭﺛﻴﻘﺔ ﺑﺎﻷﺩﻟﺔ ﺍﻟﺸﺮﻋﻴﺔ ﻣﻦ ﺫﻟﻚ ‪:‬‬
‫• ﺍﻟﺘﻨﺒﻴﻪ ﺇﱃ ﺃﻥ ﺍﻟﻌﻠﻢ ﺑﺎﳌﻘﺎﺻﺪ ﻣﻦ ﺧﺎﺻﺔ ﺍﻟﻔﻘﻪ ﰲ ﺍﻟﺪﻳﻦ‪.‬‬
‫• ﺍﻟﺘﻨﺒﻴﻪ ﺇﱃ ﺣﺎﺟﺔ ﺍﻟﻘﻴﺎﺱ ﺍﻟﻔﻘﻬﻲ ﺇﱃ ﻣﻌـﺮﻓﺔ ﺍﳌﻘﺎﺻﺪ‪.‬‬
‫• ﺍﻟﺘﻨﺒﻴﻪ ﺇﱃ ﺃﻥ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ‪ ،‬ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ﻻ ﻳﻨﻬﺾ ﺇﻻ ﻋـﻦ ﻋﻠـﻢ ﺑﺎﳌﻘﺎﺻـﺪ‬
‫ﺍﻟﺸﺮﻋﻴﺔ‪.‬‬
‫• ﺍﻟﺘﻨﺒﻴﻪ ﺇﱃ ﺃﻧﻮﺍﻉ ﻣﻦ ﺍﳌﻘﺎﺻﺪ ﱂ ﻳﻠﺘﻔﺖ ﺇﻟﻴﻬﺎ ﺳﺎﺑﻘﻮﻩ ﻣﻨﻬﺎ ‪:‬‬
‫ ﻣﻘﺼﺪ ﺍﻟﻮﻻﻳﺔ ‪ -‬ﻣﻘﺼﺪ ﳐﺎﻟﻔﺔ ﺍﳌﺸﺮﻛﲔ ‪ -‬ﻣﻘﺼﺪ ﺍﳉﻬﺎﺩ‬‫ﻭﺍﻟﺪﺍﺭﺱ ﻟﻜﺘﺎﺑﻪ "ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻜﱪﻯ " ‪.‬ﻭ " ﺍﻟﺴﻴﺎﺳﺔ ﺍﻟـﺸﺮﻋﻴﺔ ﰲ ﺇﺻـﻼﺡ ﺍﻟﺮﺍﻋـﻲ‬
‫ﻭﺍﻟﺮﻋﻴﺔ" ‪.‬ﻭﻛﺘﺎﺏ " ﺍﳊﺴﺒﺔ "‪ .‬ﻳﺘﺠﻠﻰ ﻟﻪ ﺍﻫﺘﻤﺎﻡ ﺭﺍﺳﺦ ﻭﺃﺻﻴﻞ ﻋﻨﺪﻩ ﲟﻮﺿﻮﻉ ﺍﳌﻘﺎﺻﺪ ‪ ،‬ﻭﺃﻧﻪ ﻣﻦ‬
‫ﺃﺑﺮﺯ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻷﺋﻤﺔ ﺍﻟﺬﻳﻦ ﺗﻨﺒﻬﻮﺍ ﺇﱃ ﺃﳘﻴﺔ ﺍﻟﻌﻠﻢ ﺑﺎﳌﻘﺎﺻﺪ‪ ،‬ﻭﺃ‪‬ﺎ ﺍﻵﻟﺔ ﺍﻟﻀﺮﻭﺭﻳﺔ ﺍﻟﱵ ﻻ ﻏﲎ ﻟﻠﻌﺎﱂ‬
‫ﺍﻟﺒﺎﺣﺚ ﺍﳌﺴﻠﻢ ﻋﻨﻬﺎ ﳌﺴﺎﻳﺮﺓ ﺍﻟﺘﻄﻮﺭﺍﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺩﻭﻥ ﺃﻥ ﻳﺘﺮﺗﺐ ﻋﻠﻰ ﺫﻟﻚ ﺍﳋـﺮﻭﺝ ﻋـﻦ‬
‫ﺍﳊﺪﻭﺩ ﺍﻟﺸﺮﻋﻴﺔ‪.‬‬
‫‪ -‬ﺍﻟﻌﻼﻣﺔ ‪ :‬ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﺃﻳﻮﺏ ﺑﻦ ﺳﻌﺪ ﺑﻦ ﺟﺮﻳﺮ ﴰﺲ ﺍﻟﺪﻳﻦ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻗـﻴﻢ‬
‫ﺍﳉﻮﺯﻳﺔ ﺍﳌﺘﻮﰱ ﺳﻨﺔ‪1350‬ﻡ ‪751 /‬ﻫـ ‪:‬‬
‫ﺇﻥ ﻣﻦ ﺃﻫﻢ ﺇﺳﻬﺎﻣﺎﺕ ﻫﺬﺍ ﺍﻹﻣﺎﻡ ﰲ ﳎﺎﻝ ﺍﻟﻔﻜﺮ ﺍﳌﻘﺎﺻﺪﻱ ﻛﻮﻥ ﺟﻬﻮﺩﻩ ﺗﺮﻛﺰﺕ ﺃﺳﺎﺳﺎ‬
‫ﰲ ﺍﻟﺘﺄﻛﻴﺪ ﻋﻠﻰ ﻣﺎ ﻛﺸﻒ ﻋﻨﻪ ﺃﺳﺘﺎﺫﻩ‪ ،‬ﻭﺷﻴﺨﻪ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﰲ ﳎﺎﻝ ﺍﳌﻘﺎﺻﺪ‪ ،‬ﻭﻟﺬﻟﻚ ﺍﻫﺘﻢ ﺑﺎﻟﺸﺮﺡ‬
‫ﻭﺍﻟﺘﻮﺿﻴﺢ ﻭﺍﻻﺣﺘﺠﺎﺝ ﻟﺮﺃﻱ ﺃﺳﺘﺎﺫﻩ‪ ،‬ﻭﻟﻌﻞ ﻣﺎ ﺍﻧﻔﺮﺩ ﺑﻪ ﻣﻦ ﺃﺛﺮ ﻳﻈﻬﺮ ﻭﺍﺿﺤﺎ ﰲ ﻛﺘﺒﻪ "ﺷﻔﺎﺀ‬
‫ﺍﻟﻌﻠﻴﻞ"‪ .‬ﻭ" ﻣﻔﺘﺎﺡ ﺩﺍﺭ ﺍﻟﺴﻌﺎﺩﺓ"‪ .‬ﻭ" ﺃﻋﻼﻡ ﺍﳌﻮﻗﻌﲔ ﻋﻦ ﺭﺏ ﺍﻟﻌﺎﳌﲔ" ‪.‬ﻭﰲ ﻫﺬﻩ ﺍﻟﻜﺘﺐ‪:‬‬
‫*‬
‫‪ -‬ﻭ ﺃﳘﻬﻢ ﺍﻟﺪﻛﺘﻮﺭ ‪ :‬ﺍﻟﺒﺪﻭﻱ ﻳﻮﺳﻒ ﺃﲪﺪ ‪ ،‬ﺍﻟﺬﻱ ﻛﺘﺐ ﻋﻨﻪ ﺩﺭﺍﺳﺔ ﻣﺴﺘﻔﻴﻀﺔ ﺑﻌﻨﻮﺍﻥ ‪" :‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﻋﻨﺪ ﺍﺑﻦ ﺗﻴﻤﻴﺔ "‪.‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻨﻲ" ﺘﺄﺼﻴﻠﻲ" ﻤﺭﺍﺤل ﻨﺸﺄﺓ ﻭ ﻅﻬﻭﺭ ﻭ ﺘﻁﻭﺭ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻗﺒل ﺍﻹﻤﺎﻡ‪ :‬ﺍﺒﻥ ﻋﺎﺸﻭﺭ ) ﻤﻥ ﺍﻟﺘﺭﻤﺫﻱ ﺍﻟﺤﻜﻴﻡ ﺇﻟﻰ ﺍﻟﺸﺎﻁﺒﻲ (‬
‫ ﺍﻫﺘﻢ ﺑﺈﺛﺒﺎﺕ ﺍﳌﻘﺎﺻﺪ‪.‬‬‫ ﺍﻫﺘﻢ ﺑﺒﻴﺎﻥ ﺍﻟﻄﺮﻕ ﺍﻟﱵ ﻳﺴﺘﻔﺎﺩ ﻣﻨﻬﺎ ﺍﻟﺘﻌﻠﻴﻞ‪.‬‬‫ ﺃﻭﱃ ﺍﻫﺘﻤﺎﻣﺎ ﻛﺒﲑﺍ ﻟﺒﻴﺎﻥ ﻣﻘﺎﺻﺪ ﺍﳌﻜﻠﻔﲔ ﻭﻧﻴﺎ‪‬ﻢ‪.‬‬‫ ﺍﻫﺘﻢ ﺑﺒﻴﺎﻥ ﺣﻜﻢ ﺍﻷﺣﻜﺎﻡ ﻭﻣﻘﺎﺻﺪﻫﺎ‪.‬‬‫ﻭﺃﻫﻢ ﻣﺎ ﺍﻣﺘﺎﺯ ﺑﻪ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺍﳉﻮﺯﻳﺔ ﻫﻮ ﺑﺮﺍﻋﺘﻪ ﰲ ﺍﻟﺸﺮﺡ‪ ،‬ﻭﻗﺪﺭﺗﻪ ﻋﻠﻰ ﺍﻻﺣﺘﺠﺎﺝ ﻭﺍﻟﺘﻌﻠﻴﻞ‪،‬‬
‫ﻭﻛﺎﻥ ﻟﺬﻟﻚ ﺃﺛﺮﻩ ﰲ ﺗﻮﻃﻴﺪ ﻋﻼﻗﺎﺕ ﺭﺟﺎﻝ ﺍﻟﻔﻜﺮ ﺍﻟﺪﻳﲏ ﺑﺎﳌﻘﺎﺻﺪ ‪ ،‬ﻓﺄﻗﺒﻠﻮﺍ ﻋﻠﻴﻬﺎ ﻭﺍﻫﺘﻤﻮﺍ ‪‬ﺎ‪.‬‬
‫ﺃﻣﺎ ﺛﺎﻟﺚ ﻫﺆﻻﺀ ﺍﻷﻋﻼﻡ‪ ،‬ﻭ ﺇﻥ ﻛﺎﻥ ﻳﺒﺪﻭ ﺃﻗﻠﻬﻢ ﺇﺳﻬﺎﻣﺎ ﰲ ﳎﺎﻝ ﺍﻟﻔﻜﺮ ﺍﳌﻘﺎﺻﺪﻱ‪ ،‬ﺇﻻ ﺃﻥ ﺇﺻﺮﺍﺭﻩ‬
‫ﻋﻠﻰ ﺇﺿﺎﻓﺔ ﺷﻲﺀ ﻭ ﻟﻮ ﻗﻠﻴﻼ ﺇﱃ ﺍﻟﻔﻜﺮ ﺍﳌﻘﺎﺻﺪﻱ‪ ،‬ﻗﺪ ﺃﺳﻬﻢ ﺑﻄﺮﻳﻘﺔ ﻏﲑ ﻣﺒﺎﺷﺮﺓ ﰲ ﻟﻔﺖ ﺍﻻﻧﺘﺒﺎﻩ‬
‫ﺇﱃ ﺿﺮﻭﺭﺓ ﺍﻟﺘﺤﻜﻢ ﰲ ﻣﺼﻄﻠﺤﺎﺕ ﻫﺬﺍ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﻫﻮ‪:‬‬
‫ﺍﻟﻌﻼﻣﺔ ‪ :‬ﺍﻟﺴﺒﻜﻲ ﺍﳌﺘﻮﰱ ﺳﻨﺔ‪1329‬ﻡ ‪771 /‬ﻫـ‪.‬‬
‫ﻟﻘﺪ ﺃﺿﺎﻑ ﻣﻘﺼﺪﺍ ﺳﺎﺩﺳﺎ ﺇﱃ ﻣﺎ ﻳﻌﺮﻑ ﺑﺎﻟﻜﻠﻴﺎﺕ ﺍﳋﻤﺲ ‪ ،‬ﻭﻫﻮ ﺍﻟﻌـﺮﺽ ‪ .‬ﻟﻜﻦ ﺇﺳﻬﺎﻣﻪ‬
‫ﺫﻟﻚ ﻋﻠﻰ ﺗﻮﺍﺿﻌﻪ ﻗﺪ ﲪﻞ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﻣﺮﺍﺟﻌﺔ ﻫﺬﻩ ﺍﻟﻜﻠﻴﺎﺕ ﺍﳋﻤﺲ‪ ،‬ﻭﺿﺒﻂ ﺍﳌـﺼﻄﻠﺤﺎﺕ‪،‬‬
‫ﺣﻴﺚ ﻛﺎﻧﻮﺍ ﻳﺘﺮﺩﺩﻭﻥ ﺑﲔ ﺍﻟﻨﺴﻞ ﻭﺍﻟﻨﺴﺐ ﻓﺠﺎﺀﺕ ﺇﺿﺎﻓﺔ ﺍﻟﺴﺒﻜﻲ ﻟﺘﻨﺒﻬﻬﻢ ﺇﱃ ﺿﺮﻭﺭﺓ ﺍﻟﺘﺜﺒﺖ‬
‫ﰲ ﻋﺪﺩ ﻫﺬﻩ ﺍﳌﻘﺎﺻﺪ‪ ،‬ﻭﰲ ﺩﻗﺔ ﺍﳌﺼﻄﻠﺤﺎﺕ ﺍﳌﻮﺿﻮﻋﺔ ﳍﺎ‪ ،‬ﻭﻫﻜﺬﺍ ﺍﻧﺘﺒﻬﻮﺍ ﺇﱃ ﺃﻥ ﺍﻟﻨﺴﻞ ﺷـﺎﻣﻞ‬
‫ﻟﻠﻨﺴﺐ ﻭﺍﻟﻌﺮﺽ‪ ،‬ﻭ ﺑﺬﻟﻚ ﺿﺒﻄﺖ ﻛﻞ ﻣﺼﻄﻠﺤﺎﺕ ﺍﻟﻜﻠﻴﺎﺕ ﺑﺼﻮﺭﺓ ‪‬ﺎﺋﻴﺔ ‪.‬ﻭﻣﺎ ﻋﺎﺩ ﻳﻜﺘﻨﻔﻬـﺎ‬
‫ﺍﻟﺘﺮﺩﺩ ﻭﺍﳊﲑﺓ‪.‬‬
‫ﻭﻟﻌﻞ ﺃﺛﺮ‪ :‬ﺍﻟﺴﺒﻜﻲ ﻣﻦ ﺧﻼﻝ ﻛﺘﺎﺑﻪ‪ " :‬ﲨﻊ ﺍﳉﻮﺍﻣﻊ" ‪ .‬ﺃﻧﻪ ﱂ ﻳﻨﺘﻪ ﻋﻠﻰ ﺗﻮﺍﺿﻌﻪ ﻋﻨﺪ ﻫـﺬﺍ‬
‫ﺍﳊﺪ‪ ،‬ﺑﻞ ﻇﻬﺮ ﰲ ﻋﺼﺮﻧﺎ ﺍﳊﺎﺿﺮ‪ ،‬ﻣﻦ ﻳﺮﻯ ﺃﻥ ﻫﺬﻩ ﺍﳌﻘﺎﺻﺪ ﻗﺎﺑﻠﺔ ﻟﻺﺛﺮﺍﺀ ﻭﺍﻟﺰﻳﺎﺩﺓ ﻋﻠﻴﻬﺎ‪.‬‬
‫ﻭﻫﻜﺬﺍ ﺍﻋﺘﱪﺕ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﻣﻦ ﺍﳌﺮﺍﺣﻞ ﺍﻟﱵ ﺃﺳﻬﻤﺖ ﰲ ﺩﻓﻊ ﺍﻟﻔﻜﺮ ﺍﳌﻘﺎﺻﺪﻱ ﺩﻓﻌﺎ ﻗﻮﻳﺎ ﺇﱃ‬
‫ﺍﻷﻣﺎﻡ‪ ،‬ﻭﻫﻲ ﺍﻟﱵ ﻫﻴﺄﺕ ﺇﻟىﻤﺮﺣﻠﺔ ﻗﺎﺩﻣﺔ ﻫﻲ ﲟﺜﺎﺑﺔ ﺍﻟﺪﺭﺓ ﺍﻟﻴﺘﻴﻤﺔ ﺍﻟﱵ ﺭﺻﻌﺖ ﺗﺎﺝ ﺗﻄﻮﺭ ﺍﻟﻔﻜـﺮ‬
‫ﺍﳌﻘﺎﺻﺪﻱ‪ ،‬ﻛﻴﻒ ﺫﻟﻚ ؟‪ .‬ﻭﳌﺎﺫﺍ ؟ ‪.‬‬
‫‪ -2‬ﻣﺮﺣﻠﺔ ﺍﺻﻄﺒﺎﻍ ﺍﻟﺒﺤﺚ ﺍﳌﻘﺎﺻﺪﻱ ﺑﺎﻟﺼﺒﻐﺔ ﺍﻟﻌﻠﻤﻴﺔ ‪:‬‬
‫ﺇﻥ ﺍﳌﺮﺍﺣﻞ ﺍﻟﺴﺎﺑﻘﺔ ﳍﺬﻩ ﺍﳌﺮﺣﻠﺔ ﺍﻟﱵ ﻗﺎﺩﻫﺎ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻃﱯ ﺍﳌﺘﻮﰱ ﺳﻨﺔ‪ 1388‬ﻡ‪790 /‬ﻫـ‪،‬‬
‫ﻛﺎﻥ ﺍﻟﺒﺤﺚ ﻓﻴﻬﺎ ﳛﻮﻡ ﺣﻮﻝ ﻣﻮﺿﻮﻉ ﺍﳌﻘﺎﺻﺪ‪ ،‬ﺑﺎﻋﺘﺒﺎﺭﻩ ﻓﺮﻋﺎ ﻣﻦ ﻓﺮﻭﻉ ﻋﻠﻢ ﺍﻷﺻﻮﻝ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ‬
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‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻨﻲ" ﺘﺄﺼﻴﻠﻲ" ﻤﺭﺍﺤل ﻨﺸﺄﺓ ﻭ ﻅﻬﻭﺭ ﻭ ﺘﻁﻭﺭ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻗﺒل ﺍﻹﻤﺎﻡ‪ :‬ﺍﺒﻥ ﻋﺎﺸﻭﺭ ) ﻤﻥ ﺍﻟﺘﺭﻤﺫﻱ ﺍﻟﺤﻜﻴﻡ ﺇﻟﻰ ﺍﻟﺸﺎﻁﺒﻲ (‬
‫ﻓﺈﻥ ﺩﺭﺍﺳﺘﻪ ﻛﺎﻧﺖ ﺗﺘﻢ ﻋﻨﺪﻣﺎ ﺗﻌﺮﺽ ﺍﳊﺎﺟﺔ ﻟﺘﻌﻤﻖ ﻗﺎﻋﺪﺓ ﺃﺻﻮﻟﻴﺔ‪ ،‬ﻭﻟﺮﲟﺎ ﺍﺳـﺘﻬﻮﻯ ﻣﻮﺿـﻮﻉ‬
‫ﺍﳌﻘﺎﺻﺪ ﺑﻌﺾ ﺍﻟﻔﻘﻬﺎﺀ ﻓﺤﺎﻭﻟﻮﺍ ﺍﻟﺘﻮﺳﻊ ﻓﻴﻪ ﻣﺜﻠﻤﺎ ﻓﻌﻞ ﺍﻟﺸﻴﺦ ﺍﳉﻮﻳﲏ ﺇﻣﺎﻡ ﺍﳊﺮﻣﲔ‪ ،‬ﻭﺗﻠﻤﻴﺬﻩ ﺃﺑـﻮ‬
‫ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‪ ،‬ﻭﺍﺑﻦ ﺗﻴﻤﻴﺔ ‪ ،‬ﻭ ﺍﻟﻌﺰ ﺑﻦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ‪ ،‬ﻏﲑ ﺃﻥ ﻣﻌﺎﳉﺘﻬﻢ ﻛﺎﻧﺖ ﻣﻌﺎﳉﺔ ﺟﺰﺋﻴـﺔ ﰲ‬
‫ﺇﻃﺎﺭ ﻛﻠﻲ ﻫﻮ ﺍﻟﺒﺤﺚ ﺍﻷﺻﻮﱄ‪.‬‬
‫ﺃﻣﺎ ﰲ ﻋﺼﺮ ﺍﻟﺸﺎﻃﱯ ﻓﺈﻧﻨﺎ ﳒﺪ ﻣﻮﺿﻮﻉ ﺍﳌﻘﺎﺻﺪ ﻇﻬﺮ ﻭﻛﺄﻧﻪ ﻋﻠﻢ ﻣﺒﺘﺪﻉ ﺟﺪﻳﺪ "ﻇﻦ ﺑﻌـﺾ‬
‫ﺍﻟﻨﺎﺱ ﺃﻥ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻃﱯ ﻗﺪ ﺍﺑﺘﺪﻉ ﻫﺬﺍ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺟﺎﺀ ﺑﻪ ﻣﻦ ﺗﻠﻘﺎﺀ ﻧﻔﺴﻪ " )‪ (1‬ﻭﺫﻟﻚ ﻷﻥ ﻣﻌﺎﳉﺔ‬
‫ﻣﻮﺿﻮﻉ ﺍﳌﻘﺎﺻﺪ ﺍﺗﺴﻤﺖ ﺑﺎﻟﻨﻈﺮﺓ ﺍﻟﺸﻤﻮﻟﻴﺔ ﻓﺘﺮﺗﺐ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﺘﺤﺮﺭ ﻣﻦ ﺍﻟﻨﻈﺮﺓ ﺍﳉﺰﺋﻴـﺔ ﺍﻟـﱵ‬
‫ﺃﺧﻠﺖ ﺑﺎﻟﺒﺤﺚ ﺍﳌﻘﺎﺻﺪﻱ ﻭﺣﺎﻟﺖ ﺑﻴﻨﻪ ﻭﺑﲔ ﺇﻧﻀﺎﺝ ﻣﻮﺿﻮﻉ ﺍﳌﻘﺎﺻﺪ‪ .‬ﻓﺎﻹﻣﺎﻡ ﺍﻟﺸﺎﻃﱯ ﻋـﺎﰿ‬
‫ﻣﻮﺿﻮﻉ ﺍﳌﻘﺎﺻﺪ‪ ،‬ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺸﺎﺭﻉ ﻭﺍﳌﺸﺮﻉ ﻟﻪ‪ ،‬ﻭﺑﺬﻟﻚ ﺃﱂ ﲟﻮﺿﻮﻉ ﺍﳌﻘﺎﺻﺪ‪ ،‬ﻭ ﻳﻜﻮﻥ " ﻓﻔﺘﺢ‬
‫ﻣﻦ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﻣﻐﻠﻘﻪ‪ ،‬ﻭﺣﻞ ﻣﺸﻜﻠﻪ‪، ،‬ﻭﻓﺼﻞ ﳎﻤﻠﻪ‪ ،‬ﻭﺑﺴﻂ ﻣﺴﺎﺋﻠﻪ‪ ،‬ﻭﺷﺮﺡ ﻗﻮﺍﻋـﺪﻩ‪ ،‬ﻭﺭﺗـﺐ‬
‫ﺃﺑﻮﺍﺑﻪ‪ ،‬ﻭﺃﺿﺎﻑ ﻟﻪ ﺇﺿﺎﻓﺎﺕ ﺣﺴﻨﺔ ")‪.(2‬‬
‫ﻛﻤﺎ ﺃﻥ ﻫﺬﻩ ﺍﳌﻌﺎﳉﺔ ﺍﺗﺼﻔﺖ ﺑﺎﻟﺘﺠﺪﻳﺪ‪ ،‬ﻷﻥ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻃﱯ ﲢﺮﺭ ﻓﻴﻬﺎ ﻣﻦ ﻧﻈﺮﺓ ﺍﻟـﺴﺎﺑﻘﲔ‬
‫ﻟﻠﻤﻘﺎﺻﺪ ﺍﻟﱵ ﻛﺎﻧﺖ ﻣﺘﺄﺛﺮﺓ ﺇﱃ ﺣﺪ ﺑﻌﻴﺪ ﺑﺎﻟﻌﻠﻞ‪ ،‬ﺃﻱ ﺍﻋﺘﺒﺎﺭ ﺍﳌﻘﺎﺻﺪ ﳎﺮﺩ ﻭﺳﻴﻠﺔ ﳌﻌﺮﻓـﺔ ﻋﻠـﻞ‬
‫ﺍﻷﺣﻜﺎﻡ‪ ،‬ﻭﺍﻟﱵ ﻛﺎﻧﺖ ﺗﻔﺮﺽ ﻋﻠﻰ ﺻﺎﺣﺒﻬﺎ ﺍﻟﻮﻗﻮﻑ ﻋﻨﺪ ﺣﺪﻭﺩ ﺃﻟﻔﺎﻅ ﺍﻟﻨﺺ ﻭﻋﺪﻡ ﲡﺎﻭﺯﻫﺎ‪.‬‬
‫ﻓﺠﺎﺀ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻃﱯ ﻟﻴﺒ‪‬ﻴﻦ ﺃﻥ ﺍﻟﺸﺮﻳﻌﺔ ﻛﻠﻬﺎ ﻣﺒﻨﻴﺔ ﻋﻠﻰ ﺍﳌﻘﺎﺻﺪ ‪ ،‬ﻭﺇﻥ ﻫﺬﻩ ﺍﻷﺧﲑﺓ ﺑﺎﻟﻨـﺴﺒﺔ‬
‫ﺇﱃ ﺍﻷﻭﱃ‪ ،‬ﲟﱰﻟﺔ ﺍﻟﺮﻭﺡ ﻣﻦ ﺍﳉﺴﺪ‪ ،‬ﻭﺍﻟﻌﻘﻞ ﻣﻦ ﺍﻟﺘﻔﻜﲑ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﺈﻥ ﺃﻟﻔﺎﻅ ﺍﻟﻨﺺ‪ ،‬ﻫﻲ ﺑـﺬﺍ‪‬ﺎ‬
‫ﲢﺘﺎﺝ ﺇﱃ ﺍﻟﻌﻠﻢ ﺑﺎﳌﻘﺎﺻﺪ ﺣﱴ ﺗﺰﻭﻝ ﺍﺷﻜﺎﻻ‪‬ﺎ‪ ،‬ﻭﺗﻈﻬﺮ ﻣﻌﺎﻧﻴﻬﺎ‪.‬‬
‫ﺇﻥ ﺍﻷﻟﻔﺎﻅ ﻗﺪ ﺗﺴﺎﻋﺪ ﻋﻠﻰ ﺗﺄﻭﻝ ﺍﳌﻘﺎﺻﺪ ﻭﺍﻻﻗﺘﺮﺍﺏ ﻣﻨﻬﺎ ‪ ،‬ﻟﻜﻦ ﺍﻷﺳﻠﻢ ﺃﻥ ﻧﺘﻌﺮﻑ ﻋﻠﻰ‬
‫ﺍﳌﻘﺎﺻﺪ ‪ ،‬ﻧﻔﺴﺮ ﺍﻷﻟﻔﺎﻅ ﻭﻧﻌﲔ ﺍﳌﻌﺎﱐ ﺩﻭﻥ ﺃﻥ ﻳﻌﲏ ﺫﻟﻚ ﺃﻥ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻃﱯ ﻣﻦ ﺃﻧﺼﺎﺭ ﺍﳌﺘﺄﻭﻟﲔ‬
‫ﻭﺍﻟﺒﺎﻃﻨﻴﺔ‪ ،‬ﺑﻞ ﺃﻧﻪ ﻭﺿﺢ ﺑﺼﻮﺭﺓ ‪‬ﺎﺋﻴﺔ ﺃﻥ ﺍﻟﻨﺺ ﻗﺮﺁﻧﺎ ﺃﻭ ﺣﺪﻳﺜﺎ ﺃﻭ ﺇﲨﺎﻋﺎ ﻻ ﺑﺪ ﻭﺃﻥ ﻳـﺴﺘﻨﺪ ﺇﱃ‬
‫ﻣﻘﺼﺪ ﻣﻦ ﺍﳌﻘﺎﺻﺪ ﻭﻳﺮﺟﻊ ﺇﻟﻴﻪ‪ .‬ﻭﻣﻦ ﰒ ﻳﻐﺪﻭ ﺿﺮﻭﺭﻳﺎ ﺃﻥ ﳒﻌﻞ ﻫﺬﻩ ﺍﳌﻘﺎﺻﺪ ﻣﻮﺍﻓﻘـﺔ ﻷﺩﻟﺘـﻬﺎ‬
‫ﺍﻟﺸﺮﻋﻴﺔ ﻭﻣﺆﻳﺪﺓ ﳍﺎ‪ ،‬ﳑﺎ ﻳﺘﻀﺢ ﺫﻟﻚ ﻣﻦ ﻗﻮﻟﻪ ﻋﻨﺪ ﺗﻌﺮﺿﻪ ﻟﻠﺤﺪﻳﺚ ﻋﻦ ﻣﻘﺎﺻﺪ ﺍﳌﻜﻠﻒ ﻓﻘﺎﻝ ‪:‬‬
‫)‪-(1‬ﺍﻟﻴﻮﰊ ﺳﻌﻴﺪ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻣﺴﻌﻮﺩ ‪ ،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻋﻼﻗﺘﻬﺎ ﺑﺎﻷﺩﻟﺔ ﺍﻟﺸﺮﻋﻴﺔ ‪ ،‬ﺹ ‪.68‬‬
‫)‪ -(2‬ﻧﻔﺲ ﺍﳌﺮﺟﻊ ‪ ،‬ﺹ ‪.68‬‬
‫‪105‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻨﻲ" ﺘﺄﺼﻴﻠﻲ" ﻤﺭﺍﺤل ﻨﺸﺄﺓ ﻭ ﻅﻬﻭﺭ ﻭ ﺘﻁﻭﺭ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻗﺒل ﺍﻹﻤﺎﻡ‪ :‬ﺍﺒﻥ ﻋﺎﺸﻭﺭ ) ﻤﻥ ﺍﻟﺘﺭﻤﺫﻱ ﺍﻟﺤﻜﻴﻡ ﺇﻟﻰ ﺍﻟﺸﺎﻁﺒﻲ (‬
‫ﺕ‪"...‬‬
‫"‪ِ...‬ﺇ‪‬ﻧﻤَﺎ ﺍﹾﻟﹶﺄ ‪‬ﻋﻤَﺎ ﹸﻝ ﺑِﺎﻟ‪‬ﻨﻴ‪‬ﺎ ِ‬
‫)‪(1‬‬
‫ﻭﺍﳌﻘﺎﺻﺪ ﻣﻌﺘﱪﺓ ﰲ ﺍﻟﺘﺼﺮﻓﺎﺕ‪ ،‬ﻣﻦ ﺍﻟﻌﺒـﺎﺩﺍﺕ‪ ،‬ﻭﺍﻟﻌـﺎﺩﺍﺕ‬
‫ﻭﺍﻷﺩﻟﺔ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﻌﲎ ﻻ ﺗﻨﺤﺼﺮ " )‪ (2‬ﻭﻟﺬﻟﻚ ﻛﺎﻥ ‪" :‬ﻗﺼﺪ ﺍﻟﺸﺎﺭﻉ ﻣﻦ ﺍﳌﻜﻠـﻒ ﺃﻥ ﻳﻜـﻮﻥ‬
‫)‪.(3‬‬
‫ﻗﺼﺪﻩ ﰲ ﺍﻟﻌﻤﻞ ﻣﻮﺍﻓﻘﺎ ﻟﻘﺼﺪﻩ ﰲ ﺍﻟﺘﺸﺮﻳﻊ "‬
‫ﻭ ‪‬ﺬﺍ ﺍﻟﻔﻬﻢ ﺍﻟﺴﺪﻳﺪ ﻛﺸﻒ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻃﱯ‪ ،‬ﻻ ﻋﻠﻰ ﺿﺮﻭﺭﺓ ﺍﻟﻌﻠﻢ ﺑﺎﳌﻘﺎﺻﺪ ﻓﺤﺴﺐ ﺑـﻞ‬
‫ﻋﻠﻰ ﺍﳊﺎﺟﺔ ﺇﱃ ﺍﻟﻨﻈﺮﺓ ﺍﻟﺸﻤﻮﻟﻴﺔ ﻟﻠﻤﻘﺎﺻﺪ‪ ،‬ﺣﱴ ﳝﻜﻦ ﺍﻟﺘﻮﻓﻴﻖ ﺑﲔ ﻣﻘﺼﻮﺩ ﺍﻟﺸﺎﺭﻉ‪ ،‬ﻭﻣﻘـﺼﻮﺩ‬
‫ﺍﳌﺸﺮﻉ ﻟﻪ‪ ،‬ﻭ‪‬ﺬﻩ ﺍﻟﻨﻈﺮﺓ ﺍﻟﺸﺎﻣﻠﺔ ﺍﻟﺪﻗﻴﻘﺔ ﻭﺣﺪﻫﺎ‪ ،‬ﳝﻜﻦ ﺃﻥ ﺗﻔﻬﻢ ﺍﻷﺣﻜﺎﻡ ﻭﺗﻠﺰﻡ ‪‬ﺎ ﺍﻷﻧﺎﻡ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﺍﻟﱵ ﻗﺎﺩ ﺍﻟﺒﺤﺚ ﻓﻴﻬﺎ ﻫﺬﺍ ﺍﻹﻣﺎﻡ ﺍﳉﻠﻴﻞ ﺃﻥ ﺍﻟﺒﺤﺚ ﺍﳌﻘﺎﺻﺪﻱ ﻓﻴﻬﺎ ﻗﺪ ﺍﺻـﻄﺒﻎ‬
‫ﺑﺎﻟﺼﺒﻐﺔ ﺍﻟﻌﻠﻤﻴﺔ‪ ,‬ﻭﻧﻌﲏ ﺑﺬﻟﻚ ﺃﻥ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻃﱯ ﺩﺭﺱ ﻣﻮﺿﻮﻉ ﺍﳌﻘﺎﺻﺪ ﺍﻧﻄﻼﻗﺎ ﻣـﻦ ﻣﻨـﻬﺞ‬
‫ﻭﺍﺿﺢ ﻳﻘﻮﻡ ﻋﻠﻰ ﺍﻟﻮﺻﻒ ﻭﺍﻟﺘﺤﻠﻴﻞ ﻭﺍﻹﺛﺒﺎﺕ‪ ،‬ﻭﱂ ﻳﺴﻠﻚ ﺳﺒﻴﻞ ﻣﻦ ﺳﺒﻘﻪ ‪ ،‬ﻓﻴﻘﺘﺼﺮ ﻋﻠﻰ ﳎـﺮﺩ‬
‫ﺍﻟﺴﺮﺩ ﺍﻟﺘﺎﺭﳜﻲ‪ ،‬ﻭﺗﺮﺩﻳﺪ ﺃﺩﻟﺔ ﻭﺣﺠﺞ ﻏﲑﻩ‪ ،‬ﺑﻞ ﻋﺎﰿ ﺍﳌﻮﺿﻮﻉ ﺑﺎﺳﺘﻘﻼﻟﻴﺔ ﺗﺎﻣﺔ‪ ،‬ﻭﻛـﺎﻥ ﻛﻠﻤـﺎ‬
‫ﺍﻋﺘﺮﺿﺘﻪ ﻋﻘﺒﺔ ﺃﻭ ﺍﺻﻄﺪﻡ ﺑﺈﺷﻜﺎﻝ ﻋﻤﺪ ﺇﱃ ﺍﻟﺘﺤﻠﻴﻞ‪ ،‬ﻭﲨـﻊ ﺍﳌﻌﻄﻴـﺎﺕ‪ ،‬ﻭﺑﻨـﺎﺀ ﺍﳌﻘـﺪﻣﺎﺕ‬
‫ﻭﺍﺳﺘﺨﻼﺹ ﺍﻟﻨﺘﺎﺋﺞ‪ ،‬ﻭﺫﻟﻚ ﻭﺍﺿﺢ ﻣﻦ ﺩﺭﺍﺳﺘﻪ ﻟﻠﻤﻘﺎﺻﺪ ﺍﻟﻌﺎﻣﺔ ﻟﻠﺸﺮﻳﻌﺔ ﺍﻹﺳـﻼﻣﻴﺔ‪ ،‬ﻭﺇﺛﺒﺎﺗـﻪ‬
‫ﻟﺘﻜﺎﻣﻞ ﺍﻟﻀﺮﻭﺭﻳﺎﺕ ﻭ ﺍﳊﺎﺟﻴﺎﺕ ﻭﺍﻟﺘﺤﺴﻴﻨﻴﺎﺕ‪ ،‬ﻭﺗﺄﺛﲑ ﺑﻌﻀﻬﺎ ﰲ ﺑﻌﺾ ﻣﺜﻠﻤﺎ ﺟـﺎﺀ ﻗﻮﻟـﻪ ‪:‬‬
‫"ﺍﳌﻘﺎﺻﺪ ﺍﻟﻀﺮﻭﺭﻳﺔ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺃﺻﻞ ﻟﻠﺤﺎﺟﻴﺔ ﻭﺍﻟﺘﺤـﺴﻴﻨﻴﺔ)‪- (4‬ﻭﰲ ﻗﻮﻟـﻪ‪ … -‬ﰲ ﺇﺑﻄـﺎﻝ‬
‫ﺍﻷﺧﻒ ﺟﺮﺃﺓ ﻋﻠﻰ ﻣﺎ ﻫﻮ ﺁﻛﺪ ﻣﻨﻪ‪ ،‬ﻭﻣﺪﺧﻞ ﻟﻺﺧﻼﻝ ﺑﻪ‪ ،‬ﻓﺼﺎﺭ ﺍﻷﺧﻒ ﻛﺄﻧﻪ ﲪـﻰ ﻟﻶﻛـﺪ‬
‫ﻭﺍﻟﺮﺍﺗﻊ ﺣﻮﻝ ﺍﳊﻤﻰ ﻳﻮﺷﻚ ﺃﻥ ﻳﻘﻊ ﻓﻴﻪ … ﻓﺎ‪‬ﺘﺮﺉ ﻋﻠﻰ ﺍﻷﺧﻒ ﺑﺎﻹﺑﻄﺎﻝ ﻣﻌﺮﺽ ﻟﻠﺘﺠﺮﺅ ﻋﻠﻰ‬
‫ﻣﺎ ﺳﻮﺍﻩ … ﻓﺈﺫﺍ‪ ،‬ﻗﺪ ﻳﻜﻮﻥ ﰲ ﺇﺑﻄﺎﻝ ﺍﻟﻜﻤﺎﻻﺕ ﺑﺈﻃﻼﻕ‪ ،‬ﺇﺑﻄﺎﻝ ﺍﻟﻀﺮﻭﺭﻳﺎﺕ ﺑﻮﺟﻪ ﻣﺎ … "‪.‬‬
‫ﻭﻳﻈﻬﺮ ﺍﻟﺒﻌﺪ ﺍﳌﻨﻬﺠﻲ ﰲ ﻣﻌﺎﳉﺔ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻃﱯ ﻟﻠﻤﻘﺎﺻﺪ ﰲ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﻭﺍﺿﺤﺎ ﻣﻦ ﺧﻼﻝ‬
‫ﻧﺰﻋﺘﻪ ﻟﻠﺘﻨﻈﻴﻢ‪ ،‬ﻭﺍﻟﺘﺮﺗﻴﺐ‪ ،‬ﻭﺍﻟﺘﺼﻨﻴﻒ‪ ،‬ﻭﺍﻟﺘﻘﺴﻴﻢ‪ ،‬ﻭ ﺍﻟﺘﻤﻴﻴﺰ ﺑﲔ ﺍﻷﺻﻞ ﻭﺍﻟﻔﺮﻉ‪ ،‬ﻭﺗﻠﻚ ﻧﺰﻋـﺔ ﻻ‬
‫ﺗﻮﺟﺪ ﺇﻻ ﻋﻨﺪ ﻋﺎﱂ؛ ﻳﻌﺮﻑ ﺃﻥ ﺃﻫﻢ ﻣﺎ ﳝﻴﺰ ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ ﻫﻮ ﺍﻟﺘﻨﻈﻴﻢ ﺍﳌﻌﺮﰲ ‪،‬ﻭﺃﻥ ﻟﺬﻟﻚ ﺃﺛـﺮﻩ‬
‫ﻋﻠﻰ ﻧﺘﺎﺋﺞ ﺍﻟﺒﺤﺚ‪ ،‬ﻣﻦ ﺣﻴﺚ ﺃﻥ ﺍﻟﺘﻨﻈﻴﻢ ﻭﺍﻟﺘﺼﻨﻴﻒ‪ ،‬ﻫﻮ ﺍﻟﺬﻱ ﳚﻌﻞ ﺍﻟﻌﺎﱂ ﻳﻨﺘﺒـﻪ ﺇﱃ ﺍﻟﺘـﺸﺎﺑﻪ‬
‫)‪ -(1‬ﺳﺒﻖ ﲣﺮﳚﻪ ﰲ ﺍﻟﺼﻔﺤﺔ ﺭﻗﻢ ‪.93‬‬
‫)‪ – (2‬ﺍﻟﺸﺎﻃﱯ ﺃﺑﻮ ﺍﺳﺤﺎﻕ ‪ ،‬ﺍﳌﻮﺍﻓﻘﺎﺕ ﰲ ﺃﺻﻮﻝ ﺍﻟﺸﺮﻳﻌﺔ ‪،‬ﺝ‪,2‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺍﻟﻌﺮﰊ ‪،‬ﺩﻁ‪،‬ﺩﺕ‪ ،‬ﺹ ‪.323‬‬
‫)‪ (3‬ﺍﻟﺸﺎﻃﱯ ﺃﺑﻮ ﺍﺳﺤﺎﻕ ‪ ،‬ﺍﳌﻮﺍﻓﻘﺎﺕ‪ ،‬ﺝ‪,2‬ﺹ ‪.331‬‬
‫)‪ (4‬ﻧﻔﺲ ﺍﻟﺮﺟﻊ‪ ,‬ﺹ ‪ ،22،21‬ﺹ ‪.16‬‬
‫‪106‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻨﻲ" ﺘﺄﺼﻴﻠﻲ" ﻤﺭﺍﺤل ﻨﺸﺄﺓ ﻭ ﻅﻬﻭﺭ ﻭ ﺘﻁﻭﺭ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻗﺒل ﺍﻹﻤﺎﻡ‪ :‬ﺍﺒﻥ ﻋﺎﺸﻭﺭ ) ﻤﻥ ﺍﻟﺘﺭﻤﺫﻱ ﺍﻟﺤﻜﻴﻡ ﺇﻟﻰ ﺍﻟﺸﺎﻁﺒﻲ (‬
‫ﻭﺍﻟﺘﺒﺎﻳﻦ ﻭ ﻳﺴﻬﻞ ﻋﻠﻴﻪ ﺑﻨﺎﺀ ﺍﻟﻨﺘﺎﺋﺞ‪ ،‬ﻭﺍﺳﺘﺨﻼﺹ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﺍﻟﱵ ﳝﻜﻦ ﺇﻥ ﻳﻌﻮﻝ ﻋﻠﻴﻬﺎ ﻭﻳﺴﲑ‬
‫ﻋﻠﻰ ﻫﺪﻳﻬﺎ ﰲ ﲝﺜﻪ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﻟﱰﻋﺔ ﻭﺍﺿﺤﺔ ﺟﻠﻴﺔ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻃﱯ‪ ،‬ﻭﺃﻛﺜﺮ ﻣﺎ ﺗﺘﺠﻠﻰ ﰲ ﺗﻨﻈﻴﻤﻪ ﻟﻠﻤﻘﺎﺻﺪ‪ ،‬ﺇﱃ‬
‫ﻣﻘﺎﺻﺪ ﺧﺎﺻﺔ ﺑﺎﻟﺸﺎﺭﻉ ﻭ ﻣﻘﺎﺻﺪ ﺧﺎﺻﺔ ﺑﺎﳌﻜﻠﻒ‪ ،‬ﻭﺍﻫﺘﻤﺎﻣﻪ ﺑﺘﻔﺮﻳﻊ ﺍﻷﻭﱃ ﻭﺍﻟﺘﻤﺜﻴﻞ ﻟﻠﺜﺎﻧﻴﺔ ‪:‬‬
‫"ﻭﻫﻲ ﺗﻠﻚ ﺍﳌﻘﺎﺻﺪ ﺍﻟﱵ ﺣﺪﺩﻫﺎ ﰲ ﻗﺴﻤﲔ ‪ :‬ﺃﺣﺪﳘﺎ ﺭﺟﻊ ﺇﱃ ﻗﺼﺪ ﺍﻟﺸﺎﺭﻉ‪ ،‬ﻭ ﺍﻵﺧﺮ ﻳﺮﺟﻊ‬
‫ﺇﱃ ﻗﺼﺪ ﺍﳌﻜﻠﻒ "‪" (1)،‬ﻧﻮ‪‬ﻉ ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ ﺇﱃ ﺃﺭﺑﻌﺔ ﺃﻧﻮﺍﻉ ؛ ﺍﻷﻭﻝ ‪:‬ﻗﺼﺪ ﺍﻟﺸﺎﺭﻉ ﰲ ﻭﺿﻊ‬
‫ﺍﻟﺸﺮﻳﻌﺔ‪ .‬ﻭﺍﻟﺜﺎﱐ‪ :‬ﻗﺼﺪ ﺍﻟﺸﺎﺭﻉ ﰲ ﻭﺿﻌﻬﺎ ﻟﻸﻓﻬﺎﻡ‪ .‬ﻭﺍﻟﺜﺎﻟﺚ‪ :‬ﻗﺼﺪﻩ ﰲ ﻭﺿﻊ ﺍﻟﺸﺮﻳﻌﺔ ﻟﻠﺘﻜﻠﻴﻒ‬
‫ﲟﻘﺘﻀﺎﻫﺎ‪ .‬ﻭﺍﻟﺮﺍﺑﻊ‪ :‬ﻗﺼﺪﻩ ﰲ ﺩﺧﻮﻝ ﺍﳌﻜﻠﻒ ﲢﺖ ﺃﺣﻜﺎﻣﻬﺎ"‪.‬‬
‫ﺃﻣﺎ ﻗﺴﻢ ﻣﻘﺎﺻﺪ ﺍﳌﻜﻠﻒ ﻓﺄﻛﺪ ﻓﻴﻪ ﻋﻠﻰ ‪ " :‬ﺃﻥ ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴـﺎﺕ ﻭﺍﳌﻘﺎﺻـﺪ ﻣﻌﺘـﱪﺓ ﰲ‬
‫ﺍﻟﺘﺼﺮﻓﺎﺕ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﺍﻟﻌﺎﺩﺍﺕ‪ ،‬ﻭﺍﻷﺩﻟﺔ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﻌﲎ ﻻ ﺗﻨﺤﺼﺮ" ﻟﺬﻟﻚ ﻛﺎﻥ ‪ " :‬ﻗـﺼﺪ‬
‫ﺍﻟﺸﺎﺭﻉ ﻣﻦ ﺍﳌﻜﻠﻒ ﺃﻥ ﻳﻜﻮﻥ ﻗﺼﺪﻩ ﰲ ﺍﻟﻌﻤﻞ ﻣﻮﺍﻓﻘﺎ ﻟﻘﺼﺪﻩ ﰲ ﺍﻟﺘﺸﺮﻳﻊ)‪… " (2‬ﻷﻥ ‪ " :‬ﻛـﻞ‬
‫ﻣﻦ ﺍﺑﺘﻐﻰ ﰲ ﺗﻜﺎﻟﻴﻒ ﺍﻟﺸﺮﻳﻌﺔ ﻏﲑ ﻣﺎ ﺷﺮﻋﺖ ﻟﻪ ﻓﻘﺪ ﻧﺎﻗﺾ ﺍﻟﺸﺮﻳﻌﺔ ﻭﻛﻞ ﻣﻦ ﻧﺎﻗﻀﻬﺎ ﻓﻌﻤﻠﻪ ﰲ‬
‫ﺍﳌﻨﺎﻗﻀﺔ ﺑﺎﻃﻞ ‪.‬‬
‫)‪(3‬‬
‫ﻓﻤﻦ ﺍﺑﺘﻐﻰ ﰲ ﺍﻟﺘﻜﺎﻟﻴﻒ ﻣﺎ ﱂ ﺗﺸﺮﻉ ﻟـﻪ ﻓﻌﻤﻠﻪ ﺑﺎﻃﻞ "‬
‫ﻭﻛﻤﺎ ﻋﱪ ﻋﻦ ﺫﻟﻚ ﺍﻟﺒﺪﻭﻱ ﰲ ﻛﺘﺎﺑﻪ " ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﻋﻨﺪ ﺍﺑﻦ ﺗﻴﻤﻴﺔ " ‪:‬‬
‫ﺃﻗﺴﺎﻡ ﺍﳌﻘﺎﺻﺪ ‪:‬‬
‫‪ -1‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺎﺭﻉ ‪ :‬ﻭﻫﻲ ﺍﳌﻘﺎﺻﺪ ﺍﻟﱵ ﻗﺼﺪﻫﺎ ﺍﻟﺸﺎﺭﻉ ﻣﻦ ﻭﺭﺍﺀ ﺃﻭﺃﻣﺮﻩ ﻭ ﻧﻮﺍﻫﻴـﻪ‪ ,‬ﻭﻫـﻲ‬
‫ﺍﻟﻐﺎﻳﺎﺕ ﺍﳊﻤﻴﺪﺓ ﻭﺍﻷﻫﺪﺍﻑ ﺍﻟﻌﻈﻴﻤﺔ‪ ،‬ﺍﻟﱵ ﺃﺭﺍﺩ ﺍﷲ ﺣﺼﻮﳍﺎ‪ ,‬ﻭﻫﻲ ﺟﻠـﺐ ﺍﳌـﺼﺎﱀ ﻭﺩﺭﺀ‬
‫ﺍﳌﻔﺎﺳﺪ‪.‬‬
‫)‪ – (1‬ﺍﻟﺸﺎﻃﱯ ﺃﺑﻮ ﺍﺳﺤﺎﻕ ‪ ،‬ﺍﳌﻮﺍﻓﻘﺎﺕ ﰲ ﺃﺻﻮﻝ ﺍﻟﺸﺮﻳﻌﺔ ‪،‬ﺝ‪,2‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺍﻟﻌﺮﰊ ‪ ،‬ﺹ ‪.05‬‬
‫)‪ – (2‬ﺍﻟﺸﺎﻃﱯ ﺃﺑﻮ ﺍﺳﺤﺎﻕ ‪ ،‬ﺍﳌﻮﺍﻓﻘﺎﺕ ﰲ ﺃﺻﻮﻝ ﺍﻟﺸﺮﻳﻌﺔ ‪،‬ﻧﻔﺲ ﺍﳌﺮﺟﻊ‪ ،‬ﺹ ‪.331‬‬
‫)‪-(3‬ﺍﻟﺸﺎﻃﱯ ﺃﺑﻮ ﺍﺳﺤﺎﻕ ‪ ،‬ﺍﳌﻮﺍﻓﻘﺎﺕ ﰲ ﺃﺻﻮﻝ ﺍﻟﺸﺮﻳﻌﺔ ﻧﻔﺲ ﺍﳌﺮﺟﻊ ‪ ،‬ﺹ ‪.333‬‬
‫)‪ -(4‬ﺍﻟﺒﺪﻭﻱ ﻳﻮﺳﻒ ﺃﲪﺪ ﳏﻤﺪ‪،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻋﻨﺪ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪،‬ﺩﺍﺭ ﺍﻟﻨﻔﺎﺋﻴﺲ ﻟﻠﻨﺸﺮ ﻭ ﺍﻟﺘﻮﺯﻳﻊ ﺍﻷﺭﺩﻥ ‪،‬ﻁ‪1421،1‬ﻫـ‪2000 -‬ﻡ ‪،‬‬
‫ﺹ ‪ .123‬ﻧﻘﻼ ﻋﻦ ﺍﻟﺸﺎﻃﱯ‪ ،‬ﺍﳌﻮﺍﻓﻘﺎﺕ ﺝ‪ ،2‬ﺹ ‪.5‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻨﻲ" ﺘﺄﺼﻴﻠﻲ" ﻤﺭﺍﺤل ﻨﺸﺄﺓ ﻭ ﻅﻬﻭﺭ ﻭ ﺘﻁﻭﺭ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻗﺒل ﺍﻹﻤﺎﻡ‪ :‬ﺍﺒﻥ ﻋﺎﺸﻭﺭ ) ﻤﻥ ﺍﻟﺘﺭﻤﺫﻱ ﺍﻟﺤﻜﻴﻡ ﺇﻟﻰ ﺍﻟﺸﺎﻁﺒﻲ (‬
‫‪ -2‬ﻣﻘﺎﺻﺪ ﺍﳌﻜﻠﻒ ‪ :‬ﻭﻫﻲ ﺍﻷﻫﺪﺍﻑ ﺍﻟﱵ ﻳﻘﺼﺪﻫﺎ ﺍﳌﻜﻠﻒ ﻣﻦ ﺗﺼﺮﻓﺎﺗﻪ ﻭﺍﻋﺘﻘﺎﺩﺍﺗـﻪ ﻭﺃﻗﻮﺍﻟـﻪ‬
‫ﻭﺃﻓﻌﺎﻟﻪ ﻭﻫﻲ ﺍﻟﱵ ﲤﻴﺰ ﺑﲔ ﺍﻟﻘﺼﺪ ﺍﻟﺼﺤﻴﺢ ﻭﺍﻟﻘﺼﺪ ﺍﻟﻔﺎﺳﺪ‪ ,‬ﻭﺑﲔ ﺍﻟﻌﺒﺎﺩﺓ ﻭﺍﻟﻌﺎﺩﺓ‪ ,‬ﻭﺑﲔ ﻣﺎﻫﻮ‬
‫)‪(4‬‬
‫ﺧﺎﻟﺺ ﷲ‪ ,‬ﻭﺑﲔ ﻣﺎ ﻫﻮ ﺭﻳﺎﺀ ﻭﲰﻌﺔ‪" .‬‬
‫ﻭ ﻭﺍﺿﺢ ﻣﻦ ﻫﺬﺍ ﺍﻟﺘﺤﻠﻴﻞ ﻭ ﺍﻻﺳﺘﻨﺒﺎﻁ ﺃﻥ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻃﱯ ﻣﺎ ﻛﺎﻥ ﻟﻴﺨـﺮﺝ ‪‬ﺬﻩ ﺍﻷﺣﻜـﺎﻡ‬
‫ﻟﻮ ﻻ ﺗﺼﻨﻴﻔﻪ ﳌﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﻨﺤﻮ‪ ،‬ﻓﺎﻟﺘﻨﻈﻴﻢ ﻭﺍﻟﺘﺼﻨﻴﻒ ﺧﺎﺻﺔ ﻣﻨﻬﺠﻴﺔ ﲣـﻮﻝ‬
‫ﻟﺼﺎﺣﺒﻬﺎ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻻﺳﺘﻨﺘﺎﺝ ﻭﺻﻴﺎﻏﺔ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﻌﻨﻴﻨﺎ ﻫﻨـﺎ ﺑﺎﻟﺪﺭﺟـﺔ ﺍﻷﻭﱃ ﺃﻥ‬
‫ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻃﱯ ﺑﺎﻟﺘﺰﺍﻣﻪ ‪‬ﺬﻩ ﺍﳌﻨﻬﺠﻴﺔ ﻟﻠﻤﻘﺎﺻﺪ ﺃﺛﺒﺖ ﺃﻥ ﺍﳌﻮﺿﻮﻉ ﺟﺪﻳﺮ ﺑﺎﻟﺪﺭﺍﺳﺔ ﻭﺃﻧﻪ ﻣـﻦ‬
‫ﺍﻷﳘﻴﺔ ﲟﻜﺎﻥ‪ ،‬ﻭﻛﺸﻒ ﺃﻥ ﺇﺧﻀﺎﻋﻪ ﻟﺪﺭﺍﺳﺔ ﻣﻨﻬﺠﻴﺔ ﺗﻔﻀﻲ ﺑﺼﺎﺣﺒﻬﺎ ﺣﺘﻤﺎ ﺇﱃ ﺍﻟﻮﺻﻮﻝ ﺇﱃ‬
‫ﻧﺘﺎﺋﺞ ﻗﻴﻤﺔ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﻌﻠﻤﻴﺔ‪.‬‬
‫ﻭﱂ ﺗﺘﻮﻗﻒ ﻣﻌﺎﳉﺔ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻃﱯ ﳌﻮﺿﻮﻉ ﺍﳌﻘﺎﺻﺪ ﻋﻨﺪ ﻫﺬﺍ ﺍﳊﺪ ﻣﻦ ﺍﻟﻨﺘﺎﺋﺞ ﺑـﻞ ﺃﻓـﻀﺖ‬
‫ﻛﺬﻟﻚ ﺇﱃ ﺗﻜﻤﻴﻞ ﺟﻬﺪ ﺍﻟﺴﺎﺑﻘﲔ ﳑﻦ ﺗﻘﺪﻣﻮﻩ‪ ،‬ﻓﻘﺪ ﺗﻮﺳﻊ ﰲ ﺗﻔﺮﻳﻊ ﺍﳌﻘﺎﺻﺪ ﻭﺍﻫﺘﻢ ﻛﺬﻟﻚ ﻓﻴﻤﺎ‬
‫ﺫﻛﺮﻩ ﺍﻷﺳﺘﺎﺫ ﺍﻟﻴﻮﰊ ﺑﺎﻻﻟﺘﻔﺎﺕ ﺇﱃ ﻃﺮﻕ ﺍﻟﻜﺸﻒ ﻋﻦ ﺍﳌﻘﺎﺻﺪ‪ ،‬ﻣﺜﻠﻤﺎ ﻳﺘﻀﺢ ﺫﻟـﻚ ﰲ ﻗﻮﻟـﻪ ‪:‬‬
‫"ﻓﻘﺪ ﺫﻛﺮ ﻃﺮﻗﺎ ﳍﺎ ﰲ ﺁﺧﺮ ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ ﻓﻴﻬﺎ ﺯﻳﺎﺩﺓ ﻓﺎﺋﺪﺓ ﻋﻤﺎ ﺫﻛﺮﻩ ﺍﻟﻐـﺰﺍﱄ "‪ (1) .‬ﻭﻳﻘﻴﻨﻨﺎ ﺃﻥ‬
‫ﺍﻫﺘﻤﺎﻣﻪ ﺑﺎﻟﻜﺸﻒ ﻋﻦ ﺍﻟﻄﺮﻕ ﺍﳌﻮﺻﻠﺔ ﻟﻠﻤﻘﺎﺻﺪ ﻧﺎﺷﺊ ﻋﻦ ﺇﳝﺎﻥ ﻋﻤﻴﻖ ﺑﺎﳌﻘﺎﺻﺪ‪ ،‬ﻭﺭﻏﺒﺔ ﻣﻨـﻪ ﰲ‬
‫ﺗﻮﺍﺻﻞ ﺍﻟﺒﺤﺚ ﻣﻦ ﺑﻌﺪﻩ‪ ،‬ﻟﺬﻟﻚ ﺃﺧﺬ ﻳﺸﻖ ﺍﻟﻄﺮﻳﻖ ﺗﺸﺠﻴﻌﺎ ﻣﻨﻪ ﻟﻠﺨﻠﻒ ﻟﻠﻤﻀﻲ ﰲ ﻫﺬﺍ ﺍﻟﺴﺒﻴﻞ‬
‫ﺍﻟﺬﻱ ﻣﻬﺪﻩ ﳍﻢ – ﻟﻜﻦ ﻟﻸﺳﻒ ﱂ ﻳﻈﻬﺮ ﰲ ﻋﺼﺮﻩ ﻭﻻ ﺑﻌﺪﻩ ﻣﻦ ﻳﻮﺍﺻﻞ ﺟﻬﺪﻩ ﺇﻻ ﺑﻌﺪ ﻣﻀﻲ ﻣﺎ‬
‫ﻳﺮﺑﻮ ﻋﻦ ﺳﻨﺔ ﻗﺮﻭﻥ‪ ،-‬ﻭﻫﻨﺎﻙ ﻣﻴﺰﺓ ﳍﺬﻩ ﺍﳌﺮﺣﻠﺔ ﻻ ﺗﻘﻞ ﺃﳘﻴﺔ ﻻ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﳌﻨﻬﺠﻴـﺔ ﻭﻻ ﻣـﻦ‬
‫ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﻌﻠﻤﻴﺔ ﰲ ﻣﻌﺎﳉﺘﻪ ﳌﻮﺿﻮﻉ ﺍﳌﻘﺎﺻﺪ‪ ،‬ﻭﻫﻲ ﺗﺘﻤﺜﻞ ﰲ ﺍﺧﺘﺼﺎﺹ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﺑﺄﺿـﺨﻢ‬
‫ﺃﺟﺰﺍﺀ ﻣﺼﻨﻔﻪ ﺍﳌﻌﺮﻭﻑ ﺑﺎﺳﻢ "ﺍﳌﻮﺍﻓﻘﺎﺕ"‪ .‬ﻭﻫﻮ ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ ﻣﻨﻪ ﻭﺃﲰﺎﻩ " ﺑﺎﳌﻘﺎﺻﺪ "‪ ،‬ﻓﻠـﺬﻟﻚ‬
‫ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻟﺪﻻﻻﺕ ﺃﳘﻬﺎ ‪:‬‬
‫• ﺇﻥ ﻓﻜﺮﺓ ﺍﳌﻘﺎﺻﺪ ﻗﺪ ﻧﻀﺠﺖ ﻭﺗﺒﻠﻮﺭﺕ ﲤﺎﻣﺎ ﻋﻨﺪ ﻣﻔﻜﺮﻱ ﺍﳌﺴﻠﻤﲔ‪.‬‬
‫• ﺇﻥ ﻣﻮﺿﻮﻉ ﺍﳌﻘﺎﺻﺪ ﻗﺪ ﺗﺸﻌﺐ ﻭﺗﻮﺳﻊ ﲝﻴﺚ ﱂ ﻳﻌﺪ ﺑﺎﻻﻣﻜﺎﻥ ﺩﺭﺍﺳﺘﻪ ﺑﺸﻜﻞ ﺟﺰﺋﻲ ‪،‬‬
‫ﺑﻞ ﺃﺻﺒﺢ ﻣﻦ ﺍﻟﻀﺮﻭﺭﻱ ﺇﻓﺮﺍﺩﻩ ﺑﺎﻟﺘﺄﻟﻴﻒ ﺣﱴ ﻳﺘﺴﲎ ﻟﻠﺒﺎﺣﺚ ﺗﺘﺒﻊ ﺗﻄﻮﺭﺍﺕ ﺍﳌﻮﺿﻮﻉ‪.‬‬
‫)‪(1‬ﺍﻟﻴﻮﰊ ﳏﻤﺪ ﺳﻌﺪ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻣﺴﻌﻮﺩ ‪ ،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻋﻼﻗﺘﻬﺎ ﺑﺎﻷﺩﻟﺔ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﺹ ‪.70‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻨﻲ" ﺘﺄﺼﻴﻠﻲ" ﻤﺭﺍﺤل ﻨﺸﺄﺓ ﻭ ﻅﻬﻭﺭ ﻭ ﺘﻁﻭﺭ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻗﺒل ﺍﻹﻤﺎﻡ‪ :‬ﺍﺒﻥ ﻋﺎﺸﻭﺭ ) ﻤﻥ ﺍﻟﺘﺭﻤﺫﻱ ﺍﻟﺤﻜﻴﻡ ﺇﻟﻰ ﺍﻟﺸﺎﻁﺒﻲ (‬
‫ﻫﺬﻩ ﺍﳋﺼﺎﺋﺺ ﺍﻟﱵ ﻣﻴﺰﺕ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ‪ ،‬ﻭﺍﻟﱵ ﺍﻧﺘﻬﻰ ﺍﻟﺒﺤﺚ ﺍﳌﻘﺎﺻﺪﻱ ﻓﻴﻬﺎ ﺇﱃ ﻧﺘﺎﺋﺞ ﺟـﺪ‬
‫ﻣﻌﺘﱪﺓ‪ ،‬ﻫﻮ ﻣﺎ ﺟﻌﻠﻨﺎ ﻧﻨﻈﺮ ﺇﻟﻴﻬﺎ ﺑﺎﻋﺘﺒﺎﺭﻫﺎ ﺍﻟﺪﺭﺓ ﺍﻟﱵ ﺭﺻﻌﺖ ﺗﺎﺝ ﺍﻟﻔﻜﺮ ﺍﳌﻘﺎﺻـﺪﻱ ﰲ ﺗـﺎﺭﻳﺦ‬
‫ﻓﻜﺮﻧﺎ ﺍﻹﺳﻼﻣﻲ ﺍﳊﺎﻓﻞ ﺑﺎﳌﺂﺛﺮ ﻭﺍﶈﺎﻣﺪ‪ ،‬ﻭﻟﻌﻠﻪ ﻣﻦ ﺍﳌﻔﻴﺪ ﺃﻥ ﻧﻘﻒ ﻋﻠﻰ ﺍﻷﺳﺒﺎﺏ ﺍﻟـﱵ ﺟﻌﻠـﺖ‬
‫ﺍﻟﺒﺤﺚ ﺍﳌﻘﺎﺻﺪﻱ ﰲ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﰲ ﻣﺜﻞ ﻫﺬﺍ ﺍﳌﺴﺘﻮﻯ ﻣﻦ ﺍﻟﺘﻘﺪﻡ ﻭﺍﻟﺘﻄﻮﺭ‪ ،‬ﻭﺟﻌﻠﺖ ﺍﻹﻣﺎﻡ ﺃﰊ‬
‫ﺇﺳﺤﺎﻕ ﺍﻟﺸﺎﻃﱯ ﳛﻘﻖ ﻣﻘﻮﻟﺔ ﺃﺑﺎ ﺍﻟﻌﻼﺀ ﺍﳌﻌﺮﻱ ‪:‬‬
‫ﻭﺇﻧـﻲ ﻭﺇﻥ ﻛﻨﺖ ﺍﻷﺧﲑ ﺯﻣﺎﻧـﻪ *** ﻵﺕ ﲟﺎ ﱂ ﺗﺴﺘﻄﻌﻪ ﺍﻷﻭﺍﺋـﻞ‬
‫)‪(1‬‬
‫ﻳﺘﻔﺮﺩ ‪‬ﺬﺍ ﺍﻟﺘﻤﻴﺰ‪ ،‬ﻭﻳﺄﰐ ﲟﺎ ﻋﺠﺰ ﻋﻨﻪ ﺳﺎﺑﻘﻮﻩ‪ ،‬ﻭﻟﻌﻞ ﻣﻦ ﺃﺑﺮﺯ ﺍﻷﺳﺒﺎﺏ ﰲ ﺫﻟﻚ‪ ،‬ﻭﺃﳘﻬﺎ ‪:‬‬
‫ﻛﻮﻧﻪ ﻣﺎﻟﻜﻲ ﺍﳌﺬﻫﺐ‪ ،‬ﻭﻛﻮﻧﻪ ﺗﺘﻠﻤﺬ ﻋﻠﻰ ﻳﺪ ﺍﳌﻘﺮﻱ ﺣﻴﺚ ﻛﺎﻥ ﻟﺬﻟﻚ ﺃﺛﺮ ﰲ ﺗﻮﺟﻴﻬـﻪ ﺇﱃ‬
‫ﺍﻻﻫﺘﻤﺎﻡ ﺑﺎﳌﻘﺎﺻﺪ‪ ،‬ﻭﺍﻟﻌﻨﺎﻳﺔ ‪‬ﺎ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻨﺤﻮ‪" ،‬ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﻣﺎ ﰲ ﺍﳌﺬﻫﺐ ﺍﳌﺎﻟﻜﻲ ﻣﻦ ﺃﻣـﻮﺭ‬
‫ﻣﺘﻌﻠﻘﺔ ﺑﺎﳌﻘﺎﺻﺪ ‪ :‬ﻛﺴﺪ ﺍﻟﺬﺭﺍﺋﻊ‪ ،‬ﻭﺍﳌﺼﻠﺤﺔ ﺍﳌﺮﺳﻠﺔ" )‪ (2‬ﻭ ﳑﺎ ﲡﺪﺭ ﺍﻹﺷـﺎﺭﺓ ﺇﻟﻴـﻪ ﺃﻥ ﻣـﺎ ‪:‬‬
‫"ﺍﺳﺘﻄﺎﻉ ﻫﺬﺍ ﺍﻟﻔﻘﻴﻪ ﺃﻥ ﳛﻞ ﻋﺪﺩﺍ ﻣﻦ ﻣﺸﻜﻼﺕ ﺍﻷﺧﻼﻕ ﻭﺍﻟﺸﺮﻳﻌﺔ ﰲ ﺍﲡﺎﻩ ﺟﺪ ﺃﺻﻴﻞ ‪ ...‬ﺃﻥ‬
‫ﺍﻟﻐﺎﻳﺔ ﺍﻟﻨﻬﺎﺋﻴﺔ ﻭﺭﺍﺀ ﻛﻞ ﺟﻬﻮﺩ ﺍﻟﻔﻘﻬﺎﺀ ﻟﻴﺴﺖ ﺇﻻ ﺍﻟﺘﻮﺻﻞ ﺇﱃ ﺫﻟﻜﻢ ﺍﳌﻨﺒﻊ ﺍﻟﻮﺣﻴﺪ ﺍﻟﺬﻱ ﳚﺐ ﺃﻥ‬
‫ﻳﺴﺘﻘﻲ ﻣﻨﻪ ﺍﻟﻨﺎﺱ ﲨﻴﻌﺎ ﻣﻦ ﻗﺮﻳﺐ ﺃﻭ ﻣﻦ ﺑﻌﻴﺪ ‪ :‬ﺣﻜﻢ ﺍﷲ ﺍﻟﺬﻱ ﻳﺴﺠﻠﻪ ﺍﻟﻘﺮﺁﻥ ﰲ ﺍﳌﻘـﺎﻡ ﺍﻷﻭﻝ‬
‫)‪(3‬‬
‫ﻣﺒﺎﺷﺮﺓ ‪ ،‬ﰒ ﻳﺄﰐ ﺍﳊﺪﻳﺚ ﺃﻥ ﻟﻴﺒﻴﻨﻪ ﻭﳛﺪﺩﻩ "‬
‫ﻛﻮﻧﻪ ﻛﺎﻥ ﻣﻌﺎﺻﺮﺍ ﻟﻌﻠﻤﺎﺀ ﻛﺎﻥ ﳍﻢ ﺍﻫﺘﻤﺎﻡ ﺑﺎﳌﻮﺿﻮﻉ‪ ،‬ﻭﺇﻥ ﱂ ﻳﺜﺒﺖ ﺍﺗﺼﺎﻟﻪ ‪‬ﻢ ﻣﺒﺎﺷﺮﺓ ﻓـﻼ‬
‫ﺷﻲﺀ ﳝﻨﻊ ﺃﻥ ﺁﺭﺍﺀﻫﻢ ﰲ ﺍﳌﻘﺎﺻﺪ‪ ،‬ﻗﺪ ﺑﻠﻐﺖ ﺇﻟﻴﻪ‪،‬ﻭﻣﻦ ﺃﻭﻟﺌﻚ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﻭﺍﻟﻄﻮﰲ ﻣـﺜﻼ‪ ،‬ﻭﻫـﺬﺍ‬
‫ﺍﻷﺧﲑ ﺃﺛﺎﺭ ﺯﻭﺑﻌﺔ ﺑﲔ ﺍﻟﻔﻘﻬﺎﺀ ﳌﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﰲ ﺭﺃﻳﻪ ﺍﻟﻘﺎﺿﻲ ﺑﺘﻘﺪﱘ ﺍﳌﺼﻠﺤﺔ ﻣﻄﻠﻘﺎ ﻋﻠﻰ ﺍﻟـﻨﺺ‬
‫ﻭﺍﻹﲨﺎﻉ‪.‬ﻓﻜﻮﻧﻪ ﻋﺎﺵ ﰲ ﻋﺼﺮ ﺗﻨﺎﻭﺑﺘﻪ ﻫﺰﺍﺕ ﻋﻨﻴﻔﺔ‪ ،‬ﻭﻟﺪﺕ ﰲ ﺍﻟﻨﺎﺱ ﻧﺰﻋﺔ ﺇﱃ ﺍﻟﺘﻄﺮﻑ‪ ،‬ﻭﺍﳉﺮﺃﺓ‬
‫ﻋﻠﻰ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻇﻬﻮﺭ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻟﺒﺪﻉ‪ ،‬ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﺍﺳﺘﺪﻋﻰ ﻣﻨﻪ ‪ ,‬ﻭﻫﻮ ﺍﻹﻣﺎﻡ ﺍ‪‬ﺪﺩ ﻭﺍﻟﻐﻴﻮﺭ ﻋﻠﻰ‬
‫ﺍﻟﺸﺮﻉ ﺃﻥ ﻳﺄﺧﺬ ﻋﻠﻰ ﻋﺎﺗﻘﻪ ﺍﻟﺘﺼﺪﻱ ﺑﺎﻹﺻﻼﺡ ﻭﺍﻟﺪﻓﺎﻉ ﻋﻦ ﺍﻟﺸﺮﻳﻌﺔ ﰲ ﻛﺘﺒـﻪ ﺍﻻﻋﺘـﺼﺎﻡ‪،‬‬
‫ﻭﺍﳌﻮﺍﻓﻘﺎﺕ‪ ،‬ﻭﺍﻹﻓﺎﺩﺍﺕ ﻭﺍﻻﻧﺸﺎﺩﺍﺕ ﻭﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﱵ ﺣﻘﻘﻬﺎ ﳏﻤﺪ ﺃﺑﻮ ﺍﻷﺟﻔﺎﻥ ‪.‬‬
‫)‪ - (1‬ﺍﳌﻌﺮﻱ ﺃﺑﻮ ﺍﻟﻌﻼﺀ‪ ,‬ﺩﻳﻮﺍﻥ ﺳﻘﻂ ﺍﻟﺰﻧﺪ‪ ,‬ﺩﺍﺭ ﺻﺎﺩﺭ‪ ,‬ﺑﲑﻭﺕ ﻟﺒﻨﺎﻥ ‪ ،‬ﺩﻁ‪ 1412 , ،‬ﻫـ‪ 1992 -‬ﻡ‪ ,‬ﺹ ‪.193‬‬
‫)‪ - (2‬ﺍﻟﻴﻮﰊ ﺳﻌﻴﺪ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻣﺴﻌﻮﺩ ‪ ،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻋﻼﻗﺘﻬﺎ ﺑﺎﻷﺩﻟﺔ ﺍﻟﺸﺮﻋﻴﺔ ‪ ،‬ﺹ ‪.68‬‬
‫)‪ –(3‬ﺩﺭﺍﺯ ﻋﺒﺪ ﺍﷲ ‪ ،‬ﺗﺮﲨﺔ ﻋﺒﺪ ﺍﻟﺼﺒﻮﺭ ﺷﺎﻫﲔ‪ ،‬ﺩﺳﺘﻮﺭ ﺍﻷﺧﻼﻕ ﰲ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﺑﲑﻭﺕ ﻟﺒﻨﺎﻥ ‪ ،‬ﻁ‪1985، 6‬ﻡ‪ ،‬ﺹ ‪49،50‬‬
‫‪109‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻨﻲ" ﺘﺄﺼﻴﻠﻲ" ﻤﺭﺍﺤل ﻨﺸﺄﺓ ﻭ ﻅﻬﻭﺭ ﻭ ﺘﻁﻭﺭ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻗﺒل ﺍﻹﻤﺎﻡ‪ :‬ﺍﺒﻥ ﻋﺎﺸﻭﺭ ) ﻤﻥ ﺍﻟﺘﺭﻤﺫﻱ ﺍﻟﺤﻜﻴﻡ ﺇﻟﻰ ﺍﻟﺸﺎﻁﺒﻲ (‬
‫ﻭﳒﺪ ﰲ ﺗﻘﺪﱘ ﻣﺼﻄﻔﻰ ﺃﲪﺪ ﺍﻟﺰﺭﻗﺎﺀ ﻟﻜﺘﺎﺏ " ﻓﺘﺎﻭﻯ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻃﱯ ﻓﻴﻘﻮﻝ ‪ " :‬ﻭﺭﺍﺣـﻮﺍ‬
‫ﻳﻔﺘﻨﻮﻥ ﺍﻟﻨﺎﺱ ﻭﻳﻀﻠﻠﻮ‪‬ﻢ ﰲ ﻣﻌﺎﱐ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﻄﻌﻴﺔ ﻣﻦ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﲝﻤﻠﻬﺎ ﻋﻠـﻰ ﻣﻌـﺎﻥ ﻗﺒﻴﺤـﺔ‬
‫ﻳﺰﻋﻤﻮﻥ ﺃ‪‬ﺎ ﻫﻲ ﺍﳊﻘﻴﻘﺔ ﺍﻟﱵ ﻳﻔﻬﻤﻮ‪‬ﺎ ﻫﻢ‪ ,‬ﻻ ﻣﻦ ﻣﺼﺪﺭ ﻋﻠﻤﻲ‪ ,‬ﺑـﻞ ﲟـﺎ ﳛـﺼﻞ ﳍـﻢ ﰲ‬
‫ﺻﺪﻭﺭﻫﻢ !! ﻭﺃﻣﺎ ﻣﻌﺎﻧﻴﻬﺎ ﺍﻟﻈﺎﻫﺮﺓ ﺑﻄﺮﻳﻖ ﺍﻟﻠﻐﺔ ﻓﻬﻲ ﳎﺎﺯﺍﺓ ﻻ ﻋﱪﺓ ﳍـﺎ ﻭﺑـﺬﻟﻚ ﻳـﺴﺘﺒﻴﺤﻮﻥ‬
‫ﺍﶈﺮﻣﺎﺕ‪ ،‬ﻭﻳﺘﺤﻠﻠﻮﻥ ﻣﻦ ﺍﻟﻮﺍﺟﺒﺎﺕ‪ ,‬ﻭﻳﻌﺎﻗﺮﻭﻥ ﺍﻟﻔﺴﻖ ﻭﺍﻟﻔﺠﻮﺭ‪ ،‬ﺑﻐﻴﺔ ﺍﻟﺘﻀﻠﻴﻞ ﺍﻟﺴﺮﻱ ﻟﺘﻬـﺪﱘ‬
‫ﺍﻹﺳﻼﻡ ﻣﻦ ﺍﻟﺪﺍﺧﻞ !!" ‪.1‬‬
‫ﻭﻟﺬﻟﻚ ﳒﺪ ﺃﻥ ﺍﻻﺳﺘﻌﺪﺍﺩ ﺍﻟﻔﻄﺮﻱ ﻭﺍﻟﺘﻜﻮﻳﻦ ﺍﻟﻌﻠﻤﻲ ﺍﳌﺆﻫﻞ ﻹﺛﺮﺍﺀ ﺍﳌﻮﺿﻮﻉ ﻣﺜﻠﻤـﺎ ﻭﺿـﺢ‬
‫ﺫﻟﻚ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻃﱯ ﻧﻔﺴﻪ ﺣﻴﻨﻤﺎ ﻗﺎﻝ ‪ " :‬ﻭﺫﻟﻚ ﺃﱐ – ﻭﷲ ﺍﳊﻤﺪ – ﱂ ﺃﺯﻝ ﻣﻨﺬ ﻓﺘﻖ ﻟﻠﻔﻬـﻢ‬
‫ﻋﻘﻠﻲ‪ ،‬ﻭﻭﺟﻪ ﺷﻄﺮ ﺍﻟﻌﻠﻢ ﻃﻠﱯ‪ ،‬ﺃﻧﻈﺮ ﰲ ﻋﻘﻠﻴﺎﺗﻪ ﻭﺷﺮﻋﻴﺎﺗﻪ‪ ،‬ﻭﺃﺻﻮﻟﻪ ﻭﻓﺮﻭﻋﻪ‪ ،‬ﱂ ﺃﻗﺘﺼﺮ ﻣﻨﻪ ﻋﻠﻰ‬
‫ﻋﻠﻢ ﺩﻭﻥ ﻋﻠﻢ‪ ،‬ﻭﻻ ﺃﻓﺮﺩﺕ ﻋﻦ ﺃﻧﻮﺍﻋﻪ ﺩﻭﻥ ﺁﺧﺮ‪ ،‬ﺣﺴﺒﻤﺎ ﺍﻗﺘﻀﺎﻩ ﺍﻟﺰﻣﺎﻥ ﻭﺍﻹﻣﻜﺎﻥ‪ ،‬ﻭﺃﻋﻄﺘﻪ ﺍﳌﻨﺔ‬
‫ﺍﳌﺨﻠﻮﻗﺔ ﰲ ﺃﺻﻞ ﻓﻄﺮﰐ‪ ،‬ﺑﻞ ﺧﻀﺖ ﰲ ﳉﺠﻪ ﺧﻮﺽ ﺍﶈﺴﻦ ﻟﻠﺴﺒﺎﺣﺔ‪ ،‬ﻭﺃﻗﺪﻣﺖ ﰲ ﻣﻴﺎﺩﻳﻨﻪ ﺇﻗﺪﺍﻡ‬
‫ﺍﳉﺮﻱﺀ …ﺇﱃ ﺃﻥ ﻣ ‪‬ﻦ ﻋﻠﻲ ﺍﻟﺮﺏ ﺍﻟﻜﺮﱘ‪ ،‬ﺍﻟﺮﺅﻭﻑ ﺍﻟﺮﺣﻴﻢ‪ ،‬ﻓﺸﺮﺡ ﱄ ﻣﻦ ﻣﻌﺎﱐ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻣﺎ ﱂ‬
‫ﻳﻜﻦ ﰲ ﺣﺴﺎﰊ … ﻓﻤﻦ ﻫﻨﺎﻟﻚ ﻗﻮﻳﺖ ﻧﻔﺴﻲ ﻋﻠﻰ ﺍﳌﺸﻲ ﰲ ﻃﺮﻳﻘﻪ ﲟﻘﺪﺍﺭ ﻣﺎ ﻳـﺴﺮ ﺍﷲ ﻓﻴـﻪ‪،‬‬
‫)‪(2‬‬
‫ﻓﺎﺑﺘﺪﺃﺕ ﺑﺄﺻﻮﻝ ﺍﻟﺪﻳﻦ ﻋﻤﻼ ﻭﺍﻋﺘﻘﺎﺩﺍ‪ ،‬ﺛـﻢ ﺑﻔﺮﻭﻋﻪ ﺍﳌﺒﻨﻴﺔ ﻋﻠﻰ ﺗﻠﻚ ﺍﻷﺻـﻮﻝ…"‪.‬‬
‫ﺗﻠﻜﻢ ﻫﻲ ﳎﻤﻞ ﺍﻷﺳﺒﺎﺏ ﻭﺃﳘﻬﺎ ﺍﻟﱵ ﺟﻌﻠﺖ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﻣﺘﻤﻴﺰﺓ ﰲ ﳎﺎﻝ ﺍﻟﺒﺤﺚ ﺍﳌﻘﺎﺻﺪﻱ‬
‫ﻭﺟﻌﻠﺘﻬﺎ ﻛﻤﺎ ﺃﺳﻠﻔﻨﺎ ﺗﺼﻄﺒﻎ ﺑﺼﺒﻐﺔ ﻋﻠﻤﻴﺔ ﻗﻮﻳﺔ‪ ،‬ﻭﻗﺪ ﻭﺻﻔﻨﺎﻫﺎ ‪‬ﺬﻩ ﺍﻟﺼﻔﺔ ﺩﻭﻥ ﻏﲑﻫـﺎ ﻣـﻦ‬
‫ﺍﳌﺮﺍﺣﻞ ﺍﻟﺴﺎﺑﻘﺔ‪ ،‬ﻷﻥ ﺃﻫﻢ ﻣﺎ ﻗﺪﻣﻪ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻃﱯ ﻓﻴﻬﺎ ﺇﳕﺎ ﻫﻮ ﻣﻨﻬﺠﻪ ﰲ ﻓﻬﻢ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟـﺴﻨﺔ‪،‬‬
‫ﺍﻟﺬﻱ ﻛﺎﻥ ﻋﻠﻰ ﺑﻴﻨﺔ ﻣﻦ ﺃﳘﻴﺘﻪ ﺍﻟﻌﻠﻤﻴﺔ‪ " ،‬ﻭﻻ ﻣﺒﺎﻟﻐﺔ ﺇﺫﺍ ﻗﻠﻨﺎ ‪ :‬ﺇﻥ ﺃﻫﻢ ﻣﺎ ﻗﺪﻣﻪ ﻟﻨﺎ ﺍﻟﺸﺎﻃﱯ ﻭﺑﺮ‪‬ﺯ‬
‫ﻓﻴﻪ ﺗﱪﻳـﺰﺍ ﻓﺮﻳﺪﺍ ﻫﻮ ﻣﻨﺎﻫﺞ ﻓﻬﻢ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻓﻬﻤﺎ ﺳﻠﻴﻤﺎ ﻣﺘﻴﻨﺎ‪ ،‬ﻭﱂ ﻳﻜﻦ ﺇﺑﺪﺍﻋﻪ ﰲ ﻣﻘﺎﺻﺪ‬
‫ﺍﻟﺸﺮﻳﻌﺔ ﺇﻻ ﲦﺮﺓ ﻟﺘﻠﻚ ﺍﳌﻨﺎﻫﺞ ﻭﺍﻟﻘﻮﺍﻋﺪ ﻭﻟﻘﺪ ﻛﺎﻥ ﺍﻟﺸﺎﻃﱯ ﻋﻠﻰ ﺑﻴﻨﺔ ﲤﺎﻣﺎ ﻣﻦ ﺃﳘﻴـﺔ ﻣﻨﻬﺠـﻪ‬
‫ﻭﻗﻴﻤﺘﻪ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﻓﻬﻮ ﻣﻨﺬ ﺗﻘﺪﳝﻪ ﻟﻜﺘﺎﺏ "ﺍﳌﻮﺍﻓﻘﺎﺕ " ﻳﻠﻔﺖ ﻧﻈﺮﻧﺎ ﺇﱃ ﻣﻨﻬﺠﻪ ﺍﻻﺳﺘﻘﺮﺍﺋﻲ ﺍﳌـﺘﲔ‬
‫)‪.(3‬‬
‫ﺍﳌﺒﲏ ﻋﻠﻰ ﻓﻬﻢ ﺍﻟﻜﺘﺎﺏ ﻭ ﺍﻟﺴﻨﺔ "‬
‫)‪-(2‬‬
‫‪ -1‬ﺍﻟﺰﺭﻗﺎﺀ ﻣﺼﻄﻔﻰ ﺃﲪﺪ‪ ,‬ﺗﻘﺪﱘ ﻟﻜﺘﺎﺏ ﻓﺘﺎﻭﻯ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻃﱯ ﲢﻘﻴﻖ ﳏﻤﺪ ﺃﰊ ﺍﻷﺟﻔﺎﻥ‪ ، ,‬ﺹ ‪10‬‬
‫ﺍﻟﺸﺎﻃﱯ ﺃﺑﻮ ﺍﺳﺤﺎﻕ ‪ ،‬ﺍﻻﻋﺘﺼﺎﻡ‪،‬ﺝ‪،1‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ ﺑﲑﻭﺕ ﻟﺒﻨﺎﻥ ـ ﺩﻁ ‪ 1402 ،‬ﻫـ ‪ ،‬ﺹ ‪ .25 ،24‬ﻣﻜﺘﺒﺔ ﺍﻟﺮﻳﺎﺽ ﺍﳊﺪﻳﺜﺔ‪ ،‬ﺍﻟﺮﻳﺎﺽ‬
‫)‪-(3‬ﺍﻟﻌﻠﻮﺍﱐ ﻃﻪ ﺟﺎﺑﺮ ‪ ،‬ﰲ ﺗﻘﺪﳝﻪ ﻟﻜﺘﺎﺏ ﺃﲪﺪ ﺍﻟﺮﻳﺴﻮﱐ‪ ،‬ﻧﻈﺮﻳﺔ ﺍﳌﻘﺎﺻﺪ‪ ،‬ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﺍﺳﺤﺎﻕ ﺍﻟﺸﺎﻃﱯ‪ ،‬ﻣﻦ ﺍﻟﺘﻘﺪﱘ ﺑﺪﻭﻥ ﺭﻗﻢ‪.‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻨﻲ" ﺘﺄﺼﻴﻠﻲ" ﻤﺭﺍﺤل ﻨﺸﺄﺓ ﻭ ﻅﻬﻭﺭ ﻭ ﺘﻁﻭﺭ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻗﺒل ﺍﻹﻤﺎﻡ‪ :‬ﺍﺒﻥ ﻋﺎﺸﻭﺭ ) ﻤﻥ ﺍﻟﺘﺭﻤﺫﻱ ﺍﻟﺤﻜﻴﻡ ﺇﻟﻰ ﺍﻟﺸﺎﻁﺒﻲ (‬
‫ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﺍﻟﱵ ﺗﺰﻋﻤﻬﺎ ﺍﻟﺸﺎﻃﱯ ﻭﺣﺪﻩ ﻣﺜﻠﺖ ﺛﻮﺭﺓ ﻋﻠﻰ ﺍﻷﺳﻠﻮﺏ ﺍﻟﺘﻘﻠﻴـﺪﻱ ﰲ ﻣﻌﺎﳉـﺔ‬
‫ﺍﳌﻘﺎﺻﺪ‪ ،‬ﺑﻞ ﰲ ﺍﻟﻨﻈﺮ ﺍﻟﻌﻤﻴﻖ ﻭﺍﻟﺪﻗﻴﻖ ﺇﱃ ﺍﻷﺩﻟﺔ ﺍﻟﺸﺮﻋﻴﺔ ﰲ ﻋﻤﻮﻣﻬﺎ ﺿﺪ ﺍﻟﻨﻈـﺮﺓ ﺍﳌﺨﺘﻠـﺔ –‬
‫ﺍﻟﺘﻘﻠﻴﺪﻳﺔ‪-‬ﺍﻟﱵ ﺃﺿﺮﺕ ﺑﻔﻬﻤﻨﺎ ﳊﻘﻴﻘﺔ ﺍﻟﺸﺮﻳﻌﺔ‪ " ،‬ﻭﻣـﺎ ﺃﻛﺜﺮ ﻣﺎ ﺃﺻﻴﺒﺖ ﺣﻴﺎﺗﻨﺎ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻟﻌﻤﻠﻴـﺔ‬
‫ﺑﺄﻣﺜﺎﻝ ﻫﺬﻩ ﺍﻻﺧﺘﻼﻻﺕ ﻭﺍﻻﻧﻘﻼﺑﺎﺕ ﰲ ﺍﻟﻘﻴﻢ ﻭﺍﻷﻭﻟﻮﻳﺎﺕ‪ .‬ﻛﺜﺮ ﺍﳊﻔﺎﻅ ﻭﺗﺰﺍﻳﺪ ﺍﻟﻘﺮﺍﺀ ﻭﺿـﻌﻒ‬
‫ﺍﻟﻔﻘﻬﺎﺀ ﻭﺍﳊﻜﻤﺎﺀ‪ .‬ﻭﺑﻮﻟﻎ ﰲ ﺿﺒﻂ ﺍﻟﺮﺳﻮﻡ ﻭﺍﻷﻟﻔﺎﻅ‪ ،‬ﻭﺿﻴﻌﺖ ﺍﳌﻌﺎﱐ ﻭﺍﻷﺣﻜـﺎﻡ‪ ،‬ﻭﺭﻭﻋﻴـﺖ‬
‫ﺍﳌﻈﺎﻫﺮ ﻭﺍﻷﺷﻜﺎﻝ‪ ،‬ﻭﺃﳘﻠﺖ ﺍﳌﻘﺎﺻﺪ ﻭﺍﳉﻮﺍﻫﺮ‪ ،‬ﻭﻃﻐﺖ ﺍﳉﺰﺋﻴﺎﺕ ﻭﺗﻨﻮﺳﻴﺖ ﺍﻟﻜﻠﻴﺎﺕ‪ .‬ﻭﺃﻣﻴﺘـﺖ‬
‫)‪(1‬‬
‫ﺳﻨﻦ ﻭﻗﺪﻣﺖ ﻣﺒﺘﺪﻋﺎﺕ"‪.‬‬
‫ﻓﻬﺬﻩ ﺍﳌﺮﺣﻠﺔ ﺗﺴﺘﺤﻖ ﺃﻥ ﺗﺴﻤﻰ ﲟﺮﺣﻠﺔ ﺍﺻﻄﺒﺎﻍ ﺍﻟﺒﺤﺚ ﺍﳌﻘﺎﺻـﺪﻱ ﺑﺎﻟـﺼﺒﻐﺔ ﺍﻟﻌﻠﻤﻴـﺔ‬
‫ﻻﻫﺘﻤﺎﻣﻪ ﺑﺎﳉﺎﻧﺐ ﺍﳌﻨﻬﺠﻲ ‪،‬ﻭﻟﺸﻤﻮﻟﻴﺔ ﺍﻟﻨﻈﺮﺓ‪ ،‬ﻭﲡﺎﻭﺯﻩ ﺍﳉﺰﺋﻴﺔ ﺇﱃ ﺍﻟﻜﻠﻴﺔ‪ ،‬ﻭﻻ ﺃﺩﻝ ﻋﻠﻰ ﺟﺴﺎﻣﺔ‬
‫ﻣﺎ ﻗﺎﻡ ﺑﻪ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻃﱯ ﻭﺍﻧﺘﻬﻰ ﺇﻟﻴﻪ ﺍﻟﺒﺤﺚ ﺍﳌﻘﺎﺻﺪﻱ ﰲ ﻋﺼﺮﻩ ﻫﻮ ﺗﻮﻗﻒ ﺍﻟﺒﺤﺚ ﻣﻦ ﺑﻌـﺪﻩ‪،‬‬
‫ﻭﻋﺠﺰ ﺍﳋﻠﻒ ﻋﻦ ﺍﻗﺘﻔﺎﺀ ﺃﺛﺮﻩ ﻭﺍﻟﻨﺴﺞ ﻋﻠﻰ ﻣﻨﻮﺍﻟﻪ‪ ،‬ﻭﺗﻄﻠﺐ ﺍﻷﻣﺮ ﻣﺮﻭﺭ ﻋﺪﺓ ﻗـﺮﻭﻥ ﻟﻴﺘﻮﺍﺻـﻞ‬
‫ﺟﻬﺪﻩ ﻭﻳﺴﺘﺪﺭﻙ ﻋﻠﻴﻪ ﻋﻠﻤﻪ‪ ،‬ﻭﺃﻋﲏ ﺑﺬﻟﻚ ﻓﺘﺮﺓ ﻇﻬﻮﺭ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷـﻮﺭ ﻫـﺬﻩ‬
‫ﺍﳌﺮﺍﺣﻞ ﺍﻟﱵ ﻣﺮ ‪‬ﺎ ﺍﻟﻔﻜﺮ ﺍﳌﻘﺎﺻﺪﻱ ﻧﻮﺿﺤﻬﺎ ﰲ ﺟﺪﺍﻭﻝ ﺗﺒﲔ ﻧﺸﺄﺓ ﻭﻇﻬﻮﺭ ﻭﺗﻄﻮﺭ ﺍﻟﺒﺤـﺚ ﰲ‬
‫ﺍﳌﻘﺎﺻﺪ ﻛﻤﺎ ﺃﺷﺮﻧﺎ ﺇﱃ ﺫﻟﻚ ﺍﺑﺘﺪﺍﺀ ﻣﻦ ﺍﻹﻣﺎﻡ ﺍﻟﺘﺮﻣﺬﻱ ﺍﳊﻜﻴﻢ ﺇﱃ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻃﱯ ﻣﱪﺯﻳﻦ ﻣـﺎ‬
‫ﻳﻠﻲ ‪:‬‬
‫• ﺭﻗﻢ ﺍﳌﺮﺣﻠﺔ – ﻋﻨﻮﺍﻥ ﺍﳌﺮﺣﻠﺔ – ﺃﻋﻼﻡ ﺍﳌﺮﺣﻠﺔ – ﻣﺼﻨﻔﺎﺕ ﺃﻋﻼﻣﻬﺎ‪.‬‬
‫• ﻭﺭﺳﻢ ﺑﻴﺎﱐ ﻳﻮﺿﺢ ﻧﺸﺄﺓ ﻭﻇﻬﻮﺭ ﻭﺗﻄﻮﺭ ﺍﻟﻔﻜﺮ ﺍﳌﻘﺎﺻﺪﻱ ﻣﻦ ﺑﺮﻭﺯﻩ ﺇﱃ ﺃﻥ ﺑﻠـﻎ ﺃﻭﺝ‬
‫ﺗﻄﻮﺭﻩ ﰲ ﻋﺼﺮ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻃﱯ ﺇﱃ ﺃﻥ ﻇﻬﺮ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ ‪ :‬ﺧﻼﺻﺔ ﺍﻟﻔﺼﻞ ﰲ ﺟﺪﺍﻭﻝ ‪:‬‬
‫ﺭﻗﻢ ﺍﳌﺮﺣﻠﺔ‬
‫ﻋﻨﻮﺍﻥ ﺍﳌﺮﺣﻠﺔ‬
‫ﺃﻋﻼﻡ ﺍﳌﺮﺣﻠﺔ‬
‫ﻣﺼﻨﻔﺎﺕ ﺃﻋﻼﻣﻬﺎ‬
‫)‪-(1‬ﺍﻟﻌﻠﻮﺍﱐ ﻃﻪ ﺟﺎﺑﺮ ‪ ،‬ﰲ ﺗﻘﺪﳝﻪ ﻟﻜﺘﺎﺏ ﺃﲪﺪ ﺍﻟﺮﻳﺴﻮﱐ‪ ،‬ﻧﻔﺲ ﺍﳌﺮﺟﻊ‪ ،‬ﺑﺪﻭﻥ ﺭﻗﻢ‪.‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻨﻲ" ﺘﺄﺼﻴﻠﻲ" ﻤﺭﺍﺤل ﻨﺸﺄﺓ ﻭ ﻅﻬﻭﺭ ﻭ ﺘﻁﻭﺭ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻗﺒل ﺍﻹﻤﺎﻡ‪ :‬ﺍﺒﻥ ﻋﺎﺸﻭﺭ ) ﻤﻥ ﺍﻟﺘﺭﻤﺫﻱ ﺍﻟﺤﻜﻴﻡ ﺇﻟﻰ ﺍﻟﺸﺎﻁﺒﻲ (‬
‫ﺍﳌﺮﺣﻠـﺔ ﺍﻷﻭﱃ‬
‫ﺿﺒﻂ ﺩﻻﻟﺔ ﺍﳌﺼﻄﻠﺢ ﻭﺍﺳﺘﻌﻤﺎﻟﻪ‬
‫ ﺍﻹﻣﺎﻡ ﺍﻟﺘﺮﻣﺬﻱ ﺍﳊﻜﻴﻢ‬‫‪ 930‬ﻡ‪320/‬ﻫـ‬
‫ ﺍﻟﺼﻼﺓ ﻭﻣﻘﺎﺻﺪﻫﺎ –ﺍﳊﺞ‬‫ﻭﺃﺳﺮﺍﺭﻩ –ﻋﻠﻞ ﺍﻟﺸﺮﻳﻌﺔ‬
‫ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﻘﻔﺎﻝ ﺍﻟﺸﺎﺳﻲ ﺍﻷﺻﻮﻝ– ﻣﺴﺄﻟﺔ ﺍﳉﻮﺍﺏ ﻭﺍﻟﺪﻻﺋﻞ‬‫ﻭﺍﻟﻌﻠﻞ – ﺇﲨﺎﻉ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ‪.‬‬
‫‪975‬ﻡ ‪365/‬ﻫـ‬
‫ﺃﺑﻮﺑﻜﺮ ﺍﻷ‪‬ﺮﻱ‪985‬ﻡ ‪/‬‬‫‪375‬ﻫـ‬
‫ﳏﺎﺳﻦ ﺍﻟﺸﺮﻳﻌﺔ‬
‫ﺃﺑﻮﺑﻜﺮ ﺑﻦ ﺍﻟﻄﻴﺐ ﺍﻟﺒﺎﻗﻼﱐ ﺍﻷﺣﻜﺎﻡ ﻭﺍﻟﻌﻠﻞ –ﺍﻟﺒﻴﺎﻥ ﻋﻦ ﻓﺮﺍﺋﺾ‬‫ﺍﻟﺪﻳﻦ ﻭﺷﺮﺍﺋﻊ ﺍﻹﺳﻼﻡ‬
‫‪1012‬ﻡ ‪403/‬ﻫـ‬
‫ﺍﳌﺮﺣﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ‬
‫ﺍﺳﺘﻘﺼﺎﺀ ﺍﳌﻘﺎﺻﺪ ﻭﺿﺒﻂ ﺃﻧﻮﺍﻋﻬﺎ‬
‫ﺍﳌﺮﺣﻠﺔ ﺍﻟﺜﺎﻟﺜﺔ‬
‫ﺍﻟﺘﻄﺒﻴﻘﻲ ﻟﻠﻤﻘﺎﺻﺪ‬
‫ﺍﻟﺘﻤﻜﲔ ﻟﻠﺘﻮﻇﻴﻒ‬
‫ﺍﳌﺮﺣﻠﺔ ﺍﻟﺮﺍﺑﻌﺔ‬
‫ﻭﺍﻟﺘﻤﻜﲔ ﳍﺎ‬
‫ﺗﻨﻈﻴﻢ ﺍﳌﻘﺎﺻﺪ ﻭﺗﻔﺮﻳﻌﻬﺎ ﻭﺗﻘﻌﻴﺪﻫﺎ‬
‫ﺇﻣﺎﻡ ﺍﳊﺮﻣـﲔ ﺍﳉﻮﻳﲏ‬
‫‪1085‬ﻡ‪478/‬ﻫـ‬
‫ﺍﻟﱪﻫﺎﻥ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‬
‫ﺃﺑﻮ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‪1111‬ﻡ‪/‬‬
‫‪505‬ﻫـ‬
‫ ﺍﳌﻨﺨﻮﻝ ﻣﻦ ﺗﻌﻠﻴﻘﺎﺕ ﺍﻷﺻﻮﻝ‬‫ ﺍﳌﺴﺘﺼﻔﻰ ﻣﻦ ﻋﻠﻢ ﺍﻷﺻﻮﻝ‬‫ ﺷﻔﺎﺀ ﺍﻟﻐﻠﻴﻞ ﻣﻦ ﺑﻴﺎﻥ ﺍﻟﺸﺒﻪ‬‫ﻭﺍﳌﺨﻴﻞ ﻭﻣﺴﺎﻟﻚ ﺍﻟﺘﻌﻠﻴﻞ‬
‫ﻓﺨﺮ ﺍﻟﺪﻳـﻦ ﺍﻟﺮﺍﺯﻱ‬‫‪1209‬ﻡ‪606/‬ﻫـ‬
‫‪ -‬ﺍﶈﺼﻮﻝ‬
‫ ﺍﻵﻣـﺪﻱ‬‫‪1233‬ﻡ‪631/‬ﻫـ‬
‫‪ -‬ﺍﻹﺣﻜﺎﻡ ﰲ ﺃﺻﻮﻝ ﺍﻷﺣﻜﺎﻡ‬
‫ ﺍﻟﻌﺰ ﺑﻦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ‬‫‪1261‬ﻡ‪660/‬ﻫـ‬
‫ ﻗﻮﺍﻋﺪ ﺍﻷﺣﻜﺎﻡ ﰲ ﻣﺼﺎﱀ ﺍﻷﻧﺎﻡ‬‫ ﺍﳌﺼﺎﱀ ﻭﺍﳌﻔﺎﺳﺪ – ﺍﻟﻔﻮﺍﺋﺪ ﰲ‬‫ﺍﺧﺘﺼﺎﺭ ﻣﻘﺎﺻﺪ ﺍﻟﺼﻼﺓ ‪ -‬ﻣﻘﺎﺻﺪ‬
‫ﺍﻟﺼـــﻮﻡ‬
‫ ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ ﺍﻟﻘﺮﺍﰲ‬‫‪ 1285‬ﻡ‪684/‬ﻫـ‬
‫ ﺍﻟﻔﺮﻭﻕ – ﺗﻨﻘﻴﺢ ﺍﻟﻔﺼﻮﻝ‬‫‪ -‬ﺍﻟﻨﻔﺎﺋﺲ‬
‫‪112‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻨﻲ" ﺘﺄﺼﻴﻠﻲ" ﻤﺭﺍﺤل ﻨﺸﺄﺓ ﻭ ﻅﻬﻭﺭ ﻭ ﺘﻁﻭﺭ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻗﺒل ﺍﻹﻤﺎﻡ‪ :‬ﺍﺒﻥ ﻋﺎﺸﻭﺭ ) ﻤﻥ ﺍﻟﺘﺭﻤﺫﻱ ﺍﻟﺤﻜﻴﻡ ﺇﻟﻰ ﺍﻟﺸﺎﻁﺒﻲ (‬
‫ﺍﳌﺮﺣﻠﺔ ﺍﳋﺎﻣﺴﺔ‬
‫ﺍﳌﺮﺣﻠﺔ ﺍﻟﺴﺎﺩﺳﺔ‬
‫ﺍﳌﻘﺎﺻﺪﻱ ﺑﺎﻟﺼﺒﻐﺔ‬
‫ﺍﻟﻌﻠﻤﻴﺔ‬
‫ﳎﺎﻻ‪‬ﺎ‬
‫ﲢﺪﻳﺪ ﻣﻌﺎﱂ ﺍﳌﻘﺎﺻﺪ ﻭﺍﺳﺘﺠﻼﺀ‬
‫ﺍﺻﻄﺒﺎﻍ ﺍﻟﺒﺤﺚ‬
‫ﺍﻟﻄــﻮﰲ‪1316‬ﻡ ‪/‬‬‫‪716‬ﻫـ‬
‫ ﺷﺮﺡ ﺣﺪﻳﺚ " ﻻ ﺿﺮﺭ ﻭﻻ‬‫ﺿﺮﺍﺭ"‬
‫ ﺍﻹﻣﺎﻡ ﺗﻘﻲ ﺍﻟﺪﻳﻦ ﺃﲪﺪ‬‫ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪1327‬ﻡ‪728 /‬ﻩ‬
‫ ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻜﱪﻯ‬‫‪ -‬ﺍﻟﺴﻴﺎﺳﺔ ﺍﻟﺸﺮﻋﻴﺔ –ﺍﳊﺴﺒﺔ‬
‫ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺍﻟـﺠـﻮﺯﻳﺔ‬‫‪1350‬ﻡ‪751/‬ﻫـ‬
‫ ﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ –ﻣﻔﺘﺎﺡ ﺩﺍﺭ‬‫ﺍﻟﺴﻌﺎﺩﺓ –ﺃﻋﻼﻡ ﺍﳌﻮﻗﻌﲔ ﻋﻦ ﺭﺏ‬
‫ﺍﻟﻌﺎﳌﲔ‬
‫‪ -‬ﺍﻟﺴﺒﻜﻲ‪1369‬ﻡ‪771/‬ﻩ‬
‫‪ -‬ﲨﻊ ﺍﳉﻮﺍﻣﻊ ﻣﱳ‬
‫ﺃﺑﻮ ﺇﺳﺤﺎﻕ‬‫ﺍﻟﺸﺎﻃﱯ‪ 1388‬ﻡ‪/‬‬
‫‪790‬ﻫـ‬
‫ ﺍﳌﻮﺍﻓﻘﺎﺕ ﰲ ﺃﺻﻮﻝ ﺍﻟﺸﺮﻳﻌﺔ‬‫‪ -‬ﺍﻻﻋﺘﺼﺎﻡ‬
‫ﻧﻼﺣﻆ ﺃﻥ ﻫﺬﺍ ﺍﻟﺘﻄﻮﺭ ﺍﻟﺬﻱ ﻋﺮﻓﻪ ﺍﻟﻔﻜﺮ ﺍﳌﻘﺎﺻﺪﻱ ﱂ ﻳﻜﻦ ﳚﺮﻱ ﺑﻨﺴﺐ ﻣﺘـﺴﺎﻭﻳﺔ ﺑـﲔ‬
‫ﲨﻴﻊ ﺍﳌﺮﺍﺣﻞ‪ ،‬ﺑﻞ ﻛﺎﻥ ﻫﻨﺎﻙ ﺗﻔﺎﻭﺕ ﻭﺍﺿﺢ ﰲ ﺳﺮﻋﺔ ﻭﻛﻤﻴﺔ ﺍﻟﺘﻄﻮﺭ ﻣﻦ ﻣﺮﺣﻠﺔ ﻷﺧﺮﻯ‪ ،‬ﻭﻗـﺪ‬
‫ﻳﻼﺣﻆ ﺗﺮﻛﻴﺰ ﺍﻻﻫﺘﻤﺎﻡ ﻋﻠﻰ ﺟﺎﻧﺐ ﻣﻦ ﺍﳌﻘﺎﺻﺪ‪ ،‬ﻭﺍﻧﺼﺮﺍﻓﻪ ﺇﱃ ﺟﺎﻧﺐ ﺁﺧﺮ‪ ،‬ﰲ ﻣﺮﺣﻠﺔ ﺃﺧﺮﻯ‪،‬‬
‫ﻭﺍﻷﻫﻢ ﻣﻦ ﻫﺬﺍ ﻭﺫﺍﻙ‪ ،‬ﻫﻮ ﺃﻥ ﻫﺬﺍ ﺍﻟﺘﻄﻮﺭ ﺗﻮﻗﻒ ﲤﺎﻣﺎ ﻣﻊ ﻭﻓﺎﺓ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻃﱯ‪ ،‬ﻓﻼ ﻇﻬﺮ ﻋﻠـﻢ‪،‬‬
‫ﻭﻻ ﺻﺪﺭ ﻣﺼﻨﻒ‪ ،‬ﻳﺸﲑ ﺇﱃ ﺃﺩﱏ ﺍﻫﺘﻤﺎﻡ ﺑﺎﳌﻘﺎﺻﺪ ﺇﱃ ﺣﲔ ﻇﻬﻮﺭ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺍﻟﻄـﺎﻫﺮ ﺍﺑـﻦ‬
‫ﻋﺎﺷﻮﺭ ﰲ ﺍﻟﻘﺮﻥ ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ ﻟﻠﻬﺠﺮﺓ‪ ،‬ﺃﻱ ﺃﻥ ﻓﺘﺮﺓ ﺍﻟﺮﻛﻮﺩ ﺍﺳﺘﻤﺮﺕ ﻗﺮﺍﺑﺔ ﺳﺘﺔ ﻗﺮﻭﻥ ﻣﺜﻠﻤﺎ ﻳﻈﻬﺮ‬
‫ﺫﻟﻚ ﻣﻦ ﺍﻟﺮﺳﻢ ﺍﻟﺒﻴﺎﱐ ﰲ ﺍﻟﺸﻜﻞ ﺍﻵﰐ ‪:‬‬
‫ﺭﺴﻡ ﺒﻴﺎﻨﻲ ﻴﻭﻀﺢ ﺘﻁﻭﺭ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻤﻥ ﻨﺸﺄﺘﻪ ﺇﻟﻰ ﺃﻥ ﺒﻠﻎ ﺃﻭﺝ ﺘﻁﻭﺭﻩ ﻓﻲ ﻋﺼﺭﺍ ﻹﻤﺎﻡ ﺍﻟﺸﺎﻁﺒﻲ ﺜﻡ ﻋﺎﺩ ﺍﻟﻰ‬
‫ﺍﻟﺭﻜﻭﺩ ﻭﺍﺴﺘﻤﺭ ﺫﻟﻙ ﺃﻜﺜﺭ ﻤﻥ ﺴﺘﺔ ﻗﺭﻭﻥ ﺜﻡ ﻋﺎﺩ ﺇﻟﻰ ﺍﻟﺘﻁﻭﺭ ﻤﻥ ﺠﺩﻴﺩ ﻤﻊ ﻅﻬﻭﺭ ﺍﻹﻤﺎﻡ ﺍﺒﻥ ﻋﺎﺸﻭﺭ‬
‫‪113‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻨﻲ" ﺘﺄﺼﻴﻠﻲ" ﻤﺭﺍﺤل ﻨﺸﺄﺓ ﻭ ﻅﻬﻭﺭ ﻭ ﺘﻁﻭﺭ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻗﺒل ﺍﻹﻤﺎﻡ‪ :‬ﺍﺒﻥ ﻋﺎﺸﻭﺭ ) ﻤﻥ ﺍﻟﺘﺭﻤﺫﻱ ﺍﻟﺤﻜﻴﻡ ﺇﻟﻰ ﺍﻟﺸﺎﻁﺒﻲ (‬
‫ﺘﺎﺭﻴﺦ ﺍﻟﻭﻓﺎﺓ ﻤﺤﺴﻭﺏ ﺒﺎﻟﺘﺎﺭﻴﺦ ﺍﻟﻬﺠﺭﻱ‬
‫ﻤﺤﺎﻭﻟﺔ ﺘﻨﻅﻴﺭﻩ ﻜﻌﻠﻡ‬
‫اﻟﺴﻨﺔ‬
‫‪1393‬‬
‫‪1400‬‬
‫ﺍﻟﺘﻁﻭﺭ‬
‫‪1200‬‬
‫ﺍﻟﻅﻬــﻭﺭ‬
‫‪1000‬‬
‫‪800‬‬
‫ﺍﻟﻨﺸﺄﺓ‬
‫‪606‬‬
‫‪600‬‬
‫‪478‬‬
‫‪365‬‬
‫‪400‬‬
‫‪375‬‬
‫‪631‬‬
‫‪660‬‬
‫‪684‬‬
‫‪716‬‬
‫‪728‬‬
‫‪751‬‬
‫‪771‬‬
‫‪790‬‬
‫‪505‬‬
‫‪403‬‬
‫‪320‬‬
‫ﺳﻠﺴﻠﺔ‪1‬‬
‫ﺍﻟﺴﻠﺴﻠﺔ ‪1‬‬
‫‪200‬‬
‫اﻟﺘﺮﻣﺬي اﻟﺤﻜﻴﻢ‬
‫أﺑﻮ ﺑﻜﺮ اﻟﻘﻔﺎل اﻟﺸﺎﺷﻲ‬
‫أﺑﻮ ﺑﻜﺮ اﻷﺑﻬﺮي‬
‫أﺑﻮ ﺑﻜﺮ ﺑﻦ‬
‫اﻟﺒﺎﻗﻼﻧﻲاﻟﻄﻴﺐ‬
‫اﻹﻣﺎم اﻟﺠﻮﻳﻨﻲ‬
‫أﺑﻮ ﺣﺎﻣﺪ اﻟﻐﺰاﻟﻲ‬
‫ﻓﺨﺮ اﻟﺪﻳﻦ اﻟﺮازي‬
‫اﻵﻣﺪي‬
‫اﻟﻌﺰ ﺑﻦ ﻋﺒﺪ اﻟﺴﻼم‬
‫اﻟﻘﺮاﻓﻲ‬
‫اﻟﻄﻮﻓﻲ‬
‫إﺑﻦ ﺗﻴﻤﻴﺔ‬
‫إﺑﻦ ﻗﻴﻢ اﻟﺠﻮزﻳﺔ‬
‫اﻟﺴﺒﻜﻲ‬
‫اﻟﺸﺎﻃﺒﻲ‬
‫إﺑﻦ ﻋﺎﺷﻮر‬
‫‪0‬‬
‫ﻭﻳﻼﺣﻆ ﻛﺬﻟﻚ ﺃﻥ ﺟﻞ ﻣﻦ ﲝﺚ ﻣﻮﺿﻮﻉ ﺍﳌﻘﺎﺻﺪ ﻣﻦ ﺍﻟﺮﺟﺎﻝ ‪،‬ﻭﺍﻷﻋﻼﻡ ﻫﻢ ﻣﻦ ﺍﻟﻔﻘﻬـﺎﺀ‬
‫ﺍﻷﺻﻮﻟﻴﲔ ﺃﺳﺎﺳﺎ‪ ،‬ﻭﺇ‪‬ﻢ ﻭﺇﻥ ﺃﻓﺮﺩﻩ ﺑﻌﻀﻬﻢ ﺑﺎﻟﺘﺄﻟﻴﻒ ‪ ،‬ﻏﲑ ﺃﻥ ﻣﻌﺎﳉﺘﻪ ﻛﺎﻧﺖ ﺩﺍﺋﻤﺎ ﰲ ﺇﻃﺎﺭ ﻋﻠﻢ‬
‫ﺍﻷﺻﻮﻝ ﲟﺎ ﰲ ﺫﻟﻚ ﺍﻟﻐﺰﺍﱄ ﻭ ﺍﻟﺸﺎﻃﱯ‪ ،‬ﻭﳘﺎ ﻣﻦ ﺃﻛﺜﺮ ﺍﻷﻋﻼﻡ ﺇﺳـﻬﺎﻣﺎ ﰲ ﺗﻄـﻮﻳﺮ ﺍﳌﻮﺿـﻮﻉ‬
‫‪،‬ﻭﺑﻠﻮﺭﺗﻪ ﻭﲢﺪﻳﺪ ﻣﻌﺎﳌﻪ ﻭﺃﺑﻌﺎﺩﻩ‪ ،‬ﻭﻟﻜﻨﻬﻤﺎ ﻣﻊ ﺫﻟﻚ ﻣﺎ ﻓﻜﺮﺍ ﰲ ﺟﻌﻠﻪ ﻋﻠﻤﺎ ﻣـﺴﺘﻘﻼ ﲟﻮﺿـﻮﻋﻪ‬
‫ﻭﻣﻨﻬﺠﻪ‪ .‬ﻭﺃﻥ ﻫﺬﻩ ﺍﳌﺒﺎﺩﺭﺓ ﺇﳕﺎ ﻳﺮﺟﻊ ﺷﺮﻑ ﺍﻟﻘﻴﺎﻡ ‪‬ﺎ ﺇﱃ ﺍﻟﺸﻴﺦ ﺍﻟﻌﻼﻣﺔ ﳏﻤﺪ ﺍﻟﻄـﺎﻫﺮ ﺍﺑـﻦ‬
‫ﻋﺎﺷﻮﺭ‪.‬‬
‫ﻓﻤﺎ ﺍﻟﺬﻱ ﺟﻌﻠﻪ ﻳﻨﻔﺮﺩ ﺑﺎﻟﺪﻋﻮﺓ ﺇﱃ ﺗﺄﺳﻴﺲ ﻋﻠﻢ ﺍﳌﻘﺎﺻﺪ ‪ .‬ﻭﺍﻧﺘﺰﺍﻋﻪ ﻣﻦ ﻋﻠﻢ ﺍﻷﺻﻮﻝ ﺍﻟـﺬﻱ‬
‫ﻋﻨﻪ ﺗﻔﺮﻉ‪ ،‬ﻭﰲ ﺭﺣﺎﺑﻪ ﻧﺸﺄ ﻭﺗﺮﻋﺮﻉ ؟‪.‬‬
‫ﻟﻜﻲ ﻧﻌﺮﻑ ﺫﻟﻚ ﻻ ﺑﺪ ﻟﻨﺎ ﻣﻦ ﺃﻥ ﻧﺘﻄﺮﻕ ﺇﱃ ﻣﺎ ﻗﺎﻡ ﺑﻪ ﺍﻟﻌﻼﻣﺔ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﰲ ﺍﻟﺘـﻨﻈﲑ ﳍـﺬﺍ‬
‫ﺍﻟﻌﻠﻢ ﻣﻦ ﺧﻼﻝ ﻛﺘﺎﺑﻪ ‪" :‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ "‪ ،‬ﰲ ﺍﻟﺒﺎﺏ ﺍﳌﻮﺍﱄ ‪:‬‬
‫‪114‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻨﻲ" ﺘﺄﺼﻴﻠﻲ" ﻤﺭﺍﺤل ﻨﺸﺄﺓ ﻭ ﻅﻬﻭﺭ ﻭ ﺘﻁﻭﺭ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻗﺒل ﺍﻹﻤﺎﻡ‪ :‬ﺍﺒﻥ ﻋﺎﺸﻭﺭ ) ﻤﻥ ﺍﻟﺘﺭﻤﺫﻱ ﺍﻟﺤﻜﻴﻡ ﺇﻟﻰ ﺍﻟﺸﺎﻁﺒﻲ (‬
‫‪115‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ)ﺗﻨﻈﲑﻱ‪ (01‬ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋﺎﺷﻮﺭ)ﺍﳌﻔﺎﻫﻴﻢ ﻭ ﻃﺮﻕ ﺍﻟﻜﺸﻒ ﻋﻦ ﺍﳌﻘﺎﺻﺪ )ﺃﻗﺴﺎﻣﻬﺎ ﺃﻧﻮﺍﻋﻬﺎ ﻣﺮﺍﺗﺒﻬﺎ(‬
‫اﻟﺒﺎب اﻟﺜﺎﻟﺚ ) ﺗﻨﻈﻴﺮي ‪( 01‬‬
‫ﺍﻟﺘﻨﻅﻴﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻋﻨﺩ ﺍﻹﻤﺎﻡ ﺍﺒﻥ ﻋﺎﺸﻭﺭ‬
‫) ﺍﻟﻤﻔﺎﻫﻴﻡ ﻭ ﻁﺭﻕ ﺍﻟﻜﺸﻑ ﻋﻥ ﺍﻟﻤﻘﺎﺼﺩ‬
‫)ﺃﻗﺴﺎﻤﻬﺎ ﻭﺃﻨﻭﺍﻋﻬﺎ ﻭﻤﺭﺍﺘﺒﻬﺎ(‬
‫ﻭﻴﺸﺘﻤل ﻋﻠﻰ ﻤﺎ ﻴﻠﻲ ‪:‬‬
‫ﺘﻤﻬــﻴـﺩ ‪:‬‬
‫ ﺍﻟﻔﺼل ﺍﻷﻭل ‪ :‬ﻤﻔﻬﻭﻡ ﺍﻟﺘﻨﻅﻴﺭ ﻭﺍﻟﻨــﻅﺭﻴﺔ‬‫ﻭﻤﻘـﺎﺼــﺩ ﺍﻟﺸــﺭﻴﻌﺔ‪.‬‬
‫ ﺍﻟﻔﺼل ﺍﻟﺜﺎﻨﻲ ‪ :‬ﻤﺴﺎﻟﻙ ﻭﻁﺭﻕ ﺍﻟﻜﺸﻑ ﻋﻥ‬‫ﺍﻟﻤـﻘﺎﺼـﺩ )ﺃﻗـﺴﺎﻤـﻬـﺎ‬
‫ﻭ ﺃﻨﻭﺍﻋـﻬﺎ ﻭ ﻤﺭﺍﺘـﺒـﻬـﺎ(‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ)ﺗﻨﻈﲑﻱ‪ (01‬ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋﺎﺷﻮﺭ)ﺍﳌﻔﺎﻫﻴﻢ ﻭ ﻃﺮﻕ ﺍﻟﻜﺸﻒ ﻋﻦ ﺍﳌﻘﺎﺻﺪ )ﺃﻗﺴﺎﻣﻬﺎ ﻭ ﺃﻧﻮﺍﻋﻬﺎ ﻭ‬
‫ﻣﺮﺍﺗﺒﻬﺎ((‬
‫ﲤﻬــﻴﺪ ‪:‬‬
‫ﻻ ﳜﻔﻰ ﻋﻠﻰ ﺫﻭﻱ ﺍﳊﺼﺎﻓﺔ ﰲ ﺍﻟﺮﺃﻱ ﻣﻦ ﺃﻥ ﺍﳊﻀﺎﺭﺍﺕ ﺗﺘﺼﺎﺭﻉ ﻭ ﺗﺘﻄـﺎﺣﻦ‪ ،‬ﻭﲢـﺎﻭﻝ‬
‫ﺍﻟﻮﺍﺣﺪﺓ ﻣﻨﻬﺎ ﺃﻥ ﺗﺴﻮﺩ ﻋﻠﻰ ﺍﻷﺧﺮﻯ ﻭ ﻳﺘﻢ ﻫﺬﺍ ﺍﻟﺼﺮﺍﻉ ﺑﻮﺳﺎﺋﻞ ﻛﺜﲑﺓ ﻭﻣﺘﻨﻮﻋﺔ‪ ،‬ﻭ ﻗﺪ ﻛـﺸﻒ‬
‫ﻟﻨﺎ ﺍﻟﺘﺎﺭﻳﺦ ﺃﻥ ﺍﻟﻐﻠﺒﺔ ﺩﻭﻣﺎ ﺗﻜﻮﻥ ﻟﻠﺤﻀﺎﺭﺓ ﺍﻟﱵ ﺗﺘﻮﺳﻞ ﺑﺎﻟﻔﻜﺮ‪ ،‬ﻭﺍﻟﱵ ﺗﺘﺬﺭﻉ ﺑﺎﻟﻌﻘﻞ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻧـﺖ‬
‫)ﺃﺛﻴﻨﺎ( ﻗﺪ ﺍ‪‬ﺰﻣﺖ ﻋﺴﻜﺮﻳﺎ ﺃﻣﺎﻡ )ﺇﺳﱪﻃﺔ(‪ ،‬ﻓﻘﺪ ﻋﺎﺩﺕ ﻭﺍﻧﺘﺼﺮﺕ ﻋﻠﻴﻬﺎ ﻓﻜﺮﻳﺎ‪ ،‬ﻭﻛﺬﻟﻚ ﺍ‪‬ـﺰﻡ‬
‫ﺍﳌﺴﻠﻤﻮﻥ ﺃﻣﺎﻡ ﺍﻟﺘﺘﺎﺭ ﻭﺍﳌﻐﻮﻝ ﻋﺴﻜﺮﻳﺎ‪ ،‬ﰒ ﻋﺎﺩﻭﺍ ﻓﺎﻧﺘﺼﺮﻭﺍ ﻋﻠﻴﻬﻢ ﺣﻀﺎﺭﻳﺎ‪.‬‬
‫ﺇ ﹰﺫﺍ ﻓﺎﳊﻴﺎﺓ ﺻﺮﺍﻉ‪ ،‬ﻭ ﻣﺎ ﻣﻦ ﺃﻣﺔ ﺇﻻ ﻭﻫﻲ ﻣﺴﺘﻬﺪﻓﺔ‪ ،‬ﺑﺎﻟﺘﺄﻛﻴﺪ‬
‫" ﻭ ﻻ ﳜﻔﻰ ﻋﻠﻰ ﺫﻭﻱ ﺍﻟﻔﻜﺮ ﺃﻧﻨﺎ ﻛﺤﻀﺎﺭﺓ ﻣﺴﺘﻬﺪﻓﺔ ﻧﺘﻌﺮﺽ ﶈﺎﻭﻻﺕ ﳐﻄﻄـﺔ ﻟﺘـﺴﺮﻳﺐ‬
‫ﺍﻟﻘﻴﻢ ﺍﻟﻐﺮﺑﻴﺔ ﻭ ﺗﻌﻮﱘ ﺃﳕﺎﻁ ﺣﻴﺎ‪‬ﺎ ﻭﻋﻮﳌﺔ ﺧﺼﻮﺻﻴﺎ‪‬ﺎ ﺍﳊﻀﺎﺭﻳﺔ‪ ،‬ﻋﻦ ﻃﺮﻳﻖ ﺍﻻﺧﺘﺮﺍﻕ ﺍﻻﻧﺘﺸﺎﺭﻱ‬
‫ﺍﻟﻜﺎﺳﺢ ﺍﻹﻋﻼﻣﻲ ﻭﺍﻟﺴﻠﻌﻲ ﻭ ﺍﳋﺪﻣﺎﰐ ﻭ ﺍﻟﻔﲏ ﻭ ﺍﻟﻔﻜﺮﻱ ﻭﺃﺻﺒﺤﺖ ﻫﺬﻩ ﺍﻟﻮﺿﻌﻴﺔ ﻣـﻦ ﺃﻫـﻢ‬
‫ﺍﻟﺘﺤﺪﻳﺎﺕ ﺍﻟﱵ ﺗﺆﺛﺮ ﻋﻠﻰ ﺃﻭﺿﺎﻋﻨﺎ ﺍﳊﺎﻟﻴﺔ‪ ،‬ﻭ ﲢﺪﺩ ﻣﺴﺎﺭﺍﺕ ﺗﻄﻮﺭﺍﺗﻨﺎ ﺍﳌﺴﺘﻘﺒﻠﻴﺔ " )‪. (1‬‬
‫ﻭﺍﳊﻘﻴﻘﺔ ﺍﻟﱵ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻌﺘﱪﻫﺎ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﻫﻲ ﺃﻥ ﻫﺬﺍ ﺍﳍﺠﻮﻡ ﺍﻟﻜﺎﺳﺢ ﺍﻟﺸﺎﻣﻞ ﻭﺍﳌﺘﻨﻮﻉ‪ ،‬ﻻ‬
‫ﻧﻮﺍﺟﻬﻪ ﺇﻻ ﺑﻮﺳﺎﺋﻞ ﺩﻓﺎﻋﻴﺔ ﺃﺷﺒﻪ ﻣﺎ ﺗﻜﻮﻥ ﺑﺄﺳﻠﺤﺔ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺒﺪﺍﺋﻲ‪ ،‬ﺍﻟﱵ ﻛﺎﻥ ﻳﻮﺍﺟﻪ ‪‬ﺎ ﺑﻨﺎﺩﻕ‬
‫ﻭﻣﺪﺍﻓﻊ ﺍﳌﻐﺎﻣﺮﻳﻦ ﺍﻻﺳﺘﻌﻤﺎﺭﻳﲔ ﰲ ﻋﺼﺮ ﺍﻻﺳﺘﻜﺸﺎﻑ ﺍﳉﻐﺮﺍﰲ‪ ،‬ﻭﺍﻟﺘﻮﺳﻊ ﺍﻷﻭﺭﻭﰊ‪ ،‬ﰲ ﺃﻓﺮﻳﻘﻴﺎ‬
‫ﻭﺁﺳﻴﺎ ﻭﺍﻟﻌﺎﱂ ﺍﳉﺪﻳﺪ‪.‬‬
‫‪ -1‬ﳎﻠﺔ ﺍﻟﺒﺼﲑﺓ ﻟﻠﺒﺤﻮﺙ ﻭ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﺍﻟﺪﺍﺭ ﺍﳋﻠﺪﻭﻧﻴﺔ ﺍﳉﺰﺍﺋﺮ‪،‬ﺍﻟﻌﺪﺩ ﺍﻟﺜﺎﱐ‪،‬ﺭﻣﻀﺎﻥ ‪1418‬ﻫـ ﺟﺎﻧﻔﻲ ‪1998‬ﻡ‪) ،‬ﻛﻠﻤﺔ ﺍﻟﻌﺪﺩ(‪.‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ)ﺗﻨﻈﲑﻱ‪ (01‬ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋﺎﺷﻮﺭ)ﺍﳌﻔﺎﻫﻴﻢ ﻭ ﻃﺮﻕ ﺍﻟﻜﺸﻒ ﻋﻦ ﺍﳌﻘﺎﺻﺪ )ﺃﻗﺴﺎﻣﻬﺎ ﻭ ﺃﻧﻮﺍﻋﻬﺎ ﻭ‬
‫ﻣﺮﺍﺗﺒﻬﺎ((‬
‫ﺇﻥ ﺍﳊﻀﺎﺭﺓ ﺍﻟﻐﺮﺑﻴﺔ ﺍﳌﻬﺎﲨﺔ ﺗﻔﻜﺮ ﻭﺗﻘﺪﺭ‪ ،‬ﻭﺗﻀﻊ ﺍﻟﻨﻈﺮﻳﺎﺕ‪ ،‬ﻭﲣﺘﱪ‪ ،‬ﰒ ﺗﻄﺒﻖ ﻧﻈﺮﻳﺎ‪‬ﺎ‪ .‬ﺃﻣﺎ ﳓﻦ‬
‫ﻓﻜﻞ ﻣﺎ ﻧﻮﺍﺟﻬﻪ ‪‬ﺎ ﻻ ﻳﻌﺪﻭ ﺃﻥ ﻳﻜﻮﻥ ﻭﻟﻴﺪ ﺍﻟﺴﺎﻋﺔ ﻏﲑ ﻗﺎﺩﺭ ﻋﻠﻰ ﺍﻟﺼﻤﻮﺩ ‪.‬‬
‫ﻭﻳﺮﺟﻊ ﻫﺬﺍ ﺍﻟﻌﺠﺰ ﻭ ﺍﻟﻘﺼﻮﺭ ﺇﱃ‪ " :‬ﺗﻨﺎﻣﻲ ﺍﻟﻌﺠﺰ ﺍﻟﻔﻜﺮﻱ ﺍﻟﺘﻨﻈﲑﻱ‪ ،‬ﻭﺗﺰﺍﻳﺪ ﺍﻟﻘﺼﻮﺭ ﺍﻟﻌﻠﻤﻲ‬
‫ﻭﺍﳌﻔﺎﻫﻴﻤﻲ ﻛﺄﺑﺮﺯ ﺍﳌﻈﺎﻫﺮ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺗﺮﺍﺟﻌﻨﺎ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺻﻨﺎﻋﺔ ﺍﻟﻔﻜﺮ ﺍﻟﺒﺪﻳﻞ ﻭ ﺍﻧﺴﺤﺎﺑﻨﺎ ﻣﻦ‬
‫)‪. (1‬‬
‫ﺳﺎﺣﺔ ﺇﻧﺘﺎﺝ ﺍﳌﻌﺮﻓﺔ ﺍﻟﺬﺍﺗﻴﺔ ﺍﳌﺆﺻﻠﺔ ﻟﺪﻯ ﺍﻟﻨﺨﺐ ﺍﻟﻌﺎﳌﺔ …"‬
‫ﻭﻫﺬﺍ ﺻﺤﻴﺢ ﺇﱃ ﺃﺑﻌﺪ ﺍﳊﺪﻭﺩ ‪ ،‬ﺣﻴﺚ ﺇﻥ ﺍﻟﺘﻔﻜﲑ ﺍﻟﺘﻨﻈﲑﻱ ﻫﻮ ﺩﻻﻟﺔ ﻋﻠﻰ ﺍﻟﻨـﻀﺞ ﺍﻟﻌﻘﻠـﻲ‬
‫ﻟﻠﻔﺮﺩ‪ ،‬ﻭﺍﻟﻨﻀﺞ ﺍﳊﻀﺎﺭﻱ ﻟﻸﻣﺔ‪ ،‬ﻭﺍﺳﺘﻘﻼﻝ ﻛﻞ ﻃﺮﻑ ﻣﻨﻬﻤﺎ ﻋﻦ ﺃﻳﺔ ﻭﺻﺎﻳﺔ ﻋﻠﻴﻪ ‪ ،‬ﻭﻭﺻﻮﻟﻪ ﺇﱃ‬
‫ﻣﺮﺣﻠﺔ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻟﺘﻜﻔﻞ ﺑﺬﺍﺗﻪ‪ ،‬ﻭﺍﻟﺘﻮﻓﺮ ﻋﻠﻰ ﺍﳋﱪﺓ ﺍﻟﱵ ﺗﺆﻫﻠﻪ ﻟﺘﻠﺒﻴﺔ ﺍﳌﻄﺎﻟﺐ ﻭﺍﳊﺎﺟﺎﺕ ﻣﻬﻤـﺎ‬
‫ﻛﺎﻧﺖ ﻗﻴﻤﺘﻬﺎ ﻣﻦ ﺟﻬﺔ‪ ،‬ﻭﻣﻦ ﺟﻬﺔ ﺛﺎﻧﻴﺔ‪ ،‬ﻓﺈﻥ ﺍﻟﺘﻔﻜﲑ ﺍﻟﺘﻨﻈﲑﻱ ﻟﻪ ﺩﻻﻟﺔ ﺃﺩﻕ ﻣﻦ ﺣﻴﺚ ﻛﻮﻧـﻪ‬
‫ﻳﻌﻄﻰ ﻟﻸﻣﺔ ﺍﻟﺘﺤﻜﻢ ﰲ ﺗﻮﺟﻴﻪ ﺣﺮﻛﻴﺘﻬﺎ ﲟﺎ ﻳﻨﺴﺠﻢ ﻣﻊ ﺃﻫﺪﺍﻓﻬﺎ ﺍﳊﻀﺎﺭﻳﺔ ﻭﺍﻟﺜﻘﺎﻓﻴﺔ‪ ،‬ﻭﳍﺬﺍ ﺟﻌﻠﻨـﺎ‬
‫ﻫﺪﻑ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﺃﺳﺎﺳﻴﺎ ﰲ ﺑـﺤﺜﻨﺎ ﻫﺬﺍ ﺍﻟﺬﻱ ﻳﻌﺘﻤﺪ ﻋﻠﻰ ﺍﳌﻔﺎﻫﻴﻢ ﻭ ﻃـﺮﻕ ﺍﻟﻜـﺸﻒ ﻋـﻦ‬
‫ﺍﳌﻘﺎﺻﺪ ﻭ ﺃﻗﺴﺎﻣﻬﺎ ﻭ ﺃﻧﻮﺍﻋﻬﺎ ﻭ ﻣﺮﺍﺗﺒﻬﺎ ‪ ،‬ﻟﺘﻮﺿﻴﺢ ﻭﺑﻠﻮﺭﺓ ﺃﳘﻴﺔ ﺍﻟﺘﻨﻈﲑ ﻋﺎﻣﺔ‪ ،‬ﻭﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ‬
‫ﺧﺎﺻﺔ‪ ،‬ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭ ﺃﻧﻨﺎ ﰲ ﺣﺎﺟﺔ ﺇﱃ ﺍﻷﻭﻝ ﳋﺪﻣﺔ ﺣﻀﺎﺭﺓ ﺍﻷﻣﺔ ﻋﺎﻣﺔ‪ ،‬ﻭﺇﱃ ﺍﻟﺜﺎﱐ ﳋﺪﻣﺔ ﺍﻟﺸﺮﻳﻌﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﻭﻣﻘﺎﺻﺪﻫﺎ ﺧﺎﺻﺔ‪ ،‬ﺃﻧﻨﺎ ﻧﺮﻯ ﰲ ﺑﻠﻮﺭﺓ ﻣﻔﻬﻮﻡ ) ﺍﻟﺘﻨﻈﲑ()*( ﰲ ﺃﻥ‪ ...":‬ﺍﻟﻄﺮﻳﻖ ﻣـﺎﺯﺍﻝ‬
‫ﻃﻮﻳﻼ‪ ،‬ﻧﺘﻴﺠﺔ ﳌﺎ ﻳﻌﺮﻓﻪ ﻭﺿﻊ ﺍﳌﺼﻄﻠﺢ ﰲ ﺑﻼﺩﻧﺎ ﺍﻟﻌﺮﺑﻴﺔ ﻣﻦ ﺍﺿﻄﺮﺍﺏ ﰲ ﺍﻻﺳﺘﻌﻤﺎﻝ ﻭﺗـﺸﻮﻳﻪ ﰲ‬
‫)‪.(2‬‬
‫ﺍﻟﻮﺿﻊ ‪،‬ﻭﺿﻌﻒ ﰲ ﺍﻟﺘﻨﺴﻴﻖ‪ ،‬ﻭﻋﺪﻡ ﺍﳋﻀﻮﻉ ﳌﻨﻬﺞ ﻭﺍﺿﺢ ﻭﺳﻠﻴﻢ ‪"...‬‬
‫ﻓﻨﺤﻦ ﰲ ﺣﺎﺟﺔ ﻣﻠﺤﺔ ﻓﻌﻼ ﺇﱃ ﳕﻂ ﻣﻦ ﺍﻟﺘﻔﻜﲑ ﻧﺴﺘﻠﻬﻢ ﻣﻦ ﺛﻘﺎﻓﺘﻨـﺎ ﺍﳌﻮﺭﻭﺛـﺔ‪ ،‬ﻭﻣﻌﺎﺭﻓﻨـﺎ‬
‫ﺍﳌﻜﺘﺴﺒﺔ‪ ،‬ﻭﲡﺎﺭﺑﻨﺎ ﺍﳊﻀﺎﺭﻳﺔ‪ ،‬ﻭﺗﻔﺎﻋﻼﺗﻨﺎ ﻣﻊ ﻏﲑﻧﺎ‪ ،‬ﻭﺻﻴﺎﻏﺔ ﻛﻞ ﺫﻟﻚ ﰲ ﺇﻃﺎﺭ ﺗﻨﻈﲑﻱ ﻳﻌﻄﻴﻨـﺎ‬
‫ﻣﺮﺗﻜﺰﺍ ﻧﻌﻮﻝ ﻋﻠﻴﻪ‪ ،‬ﻭﳛﺪﺩ ﻟﻨﺎ ﻫﺪﻓﺎ ﻧﺼﺒﻮ ﺇﻟﻴﻪ‪ ،‬ﺣﱴ ﻧﺘﺤﺮﻙ ﺑﺜﻘﺔ ﻭﻗﻮﺓ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻨﻤﻂ ﻣﻦ ﺍﻟـﺘﻔﻜﲑ‬
‫ﻫﻮ ﺿﺮﺏ ﻣﻦ ﺍﻟﺘﻔﻜﲑ ﺍﻹﺑﺪﺍﻋﻲ ﺍﻟﺮﺍﻗﻲ‪ ،‬ﺍﻟﺬﻱ ﻭﺇﻥ ﻛﺎﻥ ﺿﺮﻭﺭﻳﺎ ﻭﻫﺎﻣﺎ ﺇﻻ ﺃﻧﻪ ﻻ ﻳﺘﻮﻓﺮ ﺇﻻ ﻟﻨﺨﺒﺔ‬
‫ﻣﻦ ﺍﻷﻓﺮﺍﺩ ﻭﺍﻷﻣﻢ‪ ،‬ﻭﻫﻮ ﺃﺻﻞ ﻛﻞ ﺗﻄﻮﺭ ﺣﻀﺎﺭﻱ‪ ،‬ﻷﻥ ﺍﻟﺘﻨﻈﲑ ﻗﻀﻴﺔ ﻟﻴﺴﺖ ﻣﻦ ﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﺴﻬﻠﺔ‪،‬‬
‫)‪ -(1‬ﻧﻔﺲ ﺍﳌﺮﺟﻊ‪ ،‬ﻛﻠﻤﺔ ﺍﻟﻌﺪﺩ ﺑﺪﻭﻥ ﺭﻗﻢ ﺻﻔﺤﺔ‪.‬‬
‫)*(‪ -‬ﺍﳌﺼﻄﻠﺢ ﻋﻤﻮﻣﺎ ﻭﰲ ﻧﻈﺮﻧﺎ‪ ،‬ﺍﳌﺼﻄﻠﺢ ﺍﻟﺘﻨﻈﲑﻱ ﺧﺼﻮﺻﺎ‪ ،‬ﻭﺑﺬﻟﻚ ﻭﺿﻌﻨﺎ ﺍﻟﺘﻨﻈﲑ ﺑﲔ ﻣﻌﺘﺮﺿﺘﲔ‪.‬‬
‫)‪ -(2‬ﻣﻮﺳﻮﻋﺔ ﻧﺪﻭﺓ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﳌﺼﻄﻠﺤﻴﺔ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﺳﻼﻣﻴﺔ‪،‬ﺝ‪ ،1‬ﺍﻟﻜﻠﻤﺔ ﺍﻻﻓﺘﺘﺎﺣﻴﺔ‪ ،‬ﻟﻌﻤﻴﺪ ﺍﳉﺎﻣﻌﺔ ﻣﻌﻬﺪ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﳌﺼﻠﺤﻴﺔ ﺑﻔﺎﺱ‪ ،‬ﺳـﺎﻳﺲ‬
‫ﻓﺎﺱ‪ ،‬ﻭﻇﻬﺮ ﺍﳌﻬﺮﺍﺯ‪ ،‬ﻣﻄﺒﻌﺔ ﺍﳌﻌﺎﺭﻑ ﺍﳉﺪﻳﺪﺓ ﺍﻟﺮﺑﺎﻁ ‪ ،‬ﻓﺎﺱ‪1993 ،‬ﻡ‪ ،‬ﺹ ‪.17‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ)ﺗﻨﻈﲑﻱ‪ (01‬ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋﺎﺷﻮﺭ)ﺍﳌﻔﺎﻫﻴﻢ ﻭ ﻃﺮﻕ ﺍﻟﻜﺸﻒ ﻋﻦ ﺍﳌﻘﺎﺻﺪ )ﺃﻗﺴﺎﻣﻬﺎ ﻭ ﺃﻧﻮﺍﻋﻬﺎ ﻭ‬
‫ﻣﺮﺍﺗﺒﻬﺎ((‬
‫ﺑﻞ ﺗﺘﻄﻠﺐ ﻣﻨﺎ ﺍﻟﺪﻗﺔ ﻭﺍﻟﺘﻤﻌﻦ‪ ،‬ﻭﺍﻟﺘﺆﺩﺓ ﻭﺍﻟﺼﱪ‪ ،‬ﻭﺍﻟﺴﱪ ﻭﺍﻟﻐﻮﺹ ﰲ ﺃﻋﻤﺎﻕ ﻣﻌﺎﱐ ﻭﺩﻻﻻﺕ ﻫـﺬﺍ‬
‫ﺍﳌﺼﻄﻠﺢ ﻗﺼﺪ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﻭﺿﻊ ﺃﺳﺲ ﻭﻗﻮﺍﻋﺪ ﻳﻨﺒﲏ ﻋﻠﻴﻬﺎ ﺗﻨﻈﲑﻧﺎ ﺍﳌﻘﺼﻮﺩ ‪ -‬ﺗﻨﻈﲑ ﺍﳌﻘﺎﺻـﺪ‬
‫ﺍﻟﺸﺮﻋﻴﺔ‪ ،-‬ﻭﻧﻈﺮﺍ ﻷﳘﻴﺘﻪ ﺍﻟﺒﺎﻟﻐﺔ ﺭﺃﻳﻨﺎ ﺃﻥ ﻧﺴﺘﻬﻞ ﲝﺜﻨﺎ ﻫﺬﺍ ﺑﺎﻟﻨﻈﺮ ﻓﻴﻪ ﻭﺍﻟﺘﻌﺮﻑ ﻋﻠﻴـﻪ‪ ،‬ﻭﺫﻟـﻚ‬
‫ﻟﻐﺮﺿﲔ ﺍﺛﻨﲔ ﳘﺎ‪ :‬ﺃ ‪ -‬ﺑﻠﻮﺭﺓ ﺃﳘﻴﺔ ﺍﻟﺘﻔﻜﲑ ﺍﻟﺘﻨﻈﲑﻱ ﻭ ﻣﻔﻬﻮﻣﻪ ﻭﺍﳊﺎﺟﺔ ﺇﻟﻴﻪ‪.‬‬
‫ﺏ ‪-‬ﺿﺒﻂ ﺍﳌﻔﺎﻫﻴﻢ ﻭﺍﳌﺼﻄﻠﺤﺎﺕ ﺍﳌﺮﺗﺒﻄﺔ ﺑﻪ ﻭﻫﺬﺍ ﻣﺎ ﺳﻨﺮﻛﺰ ﻋﻠﻴﻪ ﰲ ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ‬
‫ﻣﻦ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﺍﻟﺘﻨﻈﲑﻱ‪.‬‬
‫ﻭﲟﺎ ﺃﻥ ﲝﺜﻨﺎ ﻳﺘﻮﺟﻪ ﺇﱃ ﺇﺑﺮﺍﺯ ﺟﻮﺍﻧﺐ ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻟﻌﻼﻣﺔ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ‬
‫ﻋﺎﺷﻮﺭ‪ ،‬ﻛﺎﻥ ﻟﺰﺍﻣﺎ ﻋﻠﻴﻨﺎ ﺃﻥ ﳓﺪﺩ ﻣﻔﻬﻮﻡ ﺍﻟﺘﻨﻈﲑ ﻭﺍﻟﻨﻈﺮﻳﺔ ﻭﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﰲ ﺍﻟﻔﺼﻮﻝ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
‫ﺍﻟﻔﺼل ﺍﻷﻭل‬
‫ﻤﻔﻬﻭﻡ ﺍﻟﺘﻨﻅﻴﺭ ﻭﺍﻟﻨﻅﺭﻴﺔ‬
‫ﻭ ﻴﺸﺘﻤل ﻋﻠﻰ ﺍﻟﻤﺒﺎﺤﺙ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
‫‪ -‬ﻤﻘـﺩﻤـــﺔ‪:‬‬
‫ ﺍﻟﻤﺒﺤﺙ ﺍﻷﻭل‪ :‬ﺍﻟﺘﻨﻅﻴﺭ ﻭﺍﻟﻨﻅﺭﻴﺔ‪.‬‬‫ ﺍﻟﻤﺒﺤﺙ ﺍﻟﺜﺎﻨﻲ‪ :‬ﻤﻘﺎﺼﺩ ﺍﻟﺸﺭﻴﻌﺔ‪.‬‬‫‪119‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ)ﺗﻨﻈﲑﻱ‪ (01‬ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋﺎﺷﻮﺭ)ﺍﳌﻔﺎﻫﻴﻢ ﻭ ﻃﺮﻕ ﺍﻟﻜﺸﻒ ﻋﻦ ﺍﳌﻘﺎﺻﺪ )ﺃﻗﺴﺎﻣﻬﺎ ﻭ ﺃﻧﻮﺍﻋﻬﺎ ﻭ‬
‫ﻣﺮﺍﺗﺒﻬﺎ((‬
‫ﻣﻘـﺪﻣــﺔ ‪:‬‬
‫ﻗﺒﻞ ﺍﻟﺸﺮﻭﻉ ﰲ ﲢﺪﻳﺪ ﺍﳌﻔﺎﻫﻴﻢ ﻭﺍﳌﺼﻄﻠﺤﺎﺕ ﻋﻠﻴﻨﺎ ﻗﺒﻞ ﻛﻞ ﺷﻲﺀ ﺃﻥ ﻧﻌـﺮﻑ ﺃﺳﺎﺳـﺎ‪ ،‬ﺃﻥ‬
‫ﺍﻹﻧﺴﺎﻥ ﰲ ﻛﻞ ﻣﺎ ﺗﻮﺻﻞ ﺇﻟﻴﻪ ﻣﻦ ﺗﻄﻮﺭ‪ ،‬ﻭﻣﺎ ﺍﻧﺘﻬﻰ ﺇﻟﻴﻪ ﻣﻦ ﻣﺴﺘﻮﻯ ﺣﻀﺎﺭﻱ‪ ،‬ﻛﻤﺎ ﻫﻮ ﳎﺴﺪ ﰲ‬
‫ﺍﻟﺘﻄﻮﺭ ﺍﻟﺘﻘﲏ ﻭﺍﻟﺘﻨﻈﻴﻢ ﺍﻻﺟﺘﻤﺎﻋﻲ‪ ،‬ﻭﺍﻟﻨﻈﺎﻡ ﺍﻟﻘﻴﻤﻲ ﺍﻟﺬﻱ ﳜﻀﻊ ﻟﻪ ﺳﻠﻮﻛﻪ ﺍﻟﺬﺍﰐ ‪،‬ﻭﺍﻻﺟﺘﻤﺎﻋﻲ ﰲ‬
‫ﻫﺬﺍ ﺍﻟﻌﺼﺮ‪ ،‬ﺇﳕﺎ ﻫﻮ ﻧﺘﺎﺝ ﻓﻜﺮﻩ ﻭﺇﺑﺪﺍﻉ ﻋﻘﻠﻪ‪ ،‬ﻭ ﻟﻴﺲ ﻧﺘﺎﺝ ﺻﺪﻓﺔ‪ ،‬ﻭﻻ ﻭﻟﻴﺪ ﺍﺗﻔﺎﻕ‪ ،‬ﺑﻞ ﻳﺄﰐ ﺇﻟﻴـﻪ‬
‫ﻋﻦ ﻃﺮﻳﻖ ﺻﺮﺍﻉ ﻣﻊ ﺍﻟﺬﺍﺕ ﻭﺍﻟﻐﲑ‪ ،‬ﻣﻊ ﺍﳌﺮﺋﻲ ﻭﺍﻟﻐﻴﱯ‪ ،‬ﻣﻊ ﺍﳊﺴﻲ ﻭ ﺍ‪‬ﺮﺩ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺼﺮﺍﻉ ﺍﳌﻤﺘﺪ‬
‫ﺍﻟﻄﻮﻳﻞ‪ ،‬ﻫﻮ ﺍﻟﺬﻱ ﺃﻧﻀﺞ ﻋﻘﻠﻪ‪ ،‬ﻭﻃﻮﺭ ﻓﻜﺮﻩ‪ ،‬ﻭﻫﻴﺄ ﻟﻪ ﺃﻥ ﻳﺘﺤﻮﻝ ﻣـﻦ ﺣﻴــﺎﺓ ﺍﻟﻜﻬــﻮﻑ‬
‫ﻭﺍﻷﺣﺮﺍﺵ‪ ،‬ﺇﱃ ﺣﻴﺎﺓ ﺍﻟﺘﻤﺪﻥ ﻭﺍﳊﻀﺎﺭﺓ‪ ،‬ﻭﻫﻲ ﺣﻴﺎﺓ ﺃﺑﻌﺪ ﻣﺎ ﺗﻜﻮﻥ ﻋﻦ ﺍﻟﺒﺴﺎﻃﺔ ﻭﺍﻟﺮﺗﺎﺑﺔ‪ ،‬ﺑﻞ ﻫﻲ‬
‫ﺷﺪﻳﺪﺓ ﺍﻟﺘﻌﻘﻴﺪ‪ ،‬ﺑﺎﻟﻐﺔ ﺍﻟﺘﻨﻮﻉ ﺩﺍﺋﻤﺔ ﺍﻟﺘﻐﻴﲑ ‪،‬ﻭﻫﺬﺍ ﻳﻌﲎ ﺃ‪‬ﺎ ﺗﻔﺘﺮﺽ ﰲ ﻣـﻦ ﳛﻴﺎﻫـﺎ ﻧﻮﻋـﺎ ﻣـﻦ‬
‫ﺍﻟﻘﺪﺭﺍﺕ‪ ،‬ﻭﺛﺮﺍﺀ ﰲ ﺍﳋﱪﺍﺕ‪ ،‬ﻭﻗﺎﺑﻠﻴﺔ ﻟﻠﺘﻜﻴﻒ ﻣﻊ ﺍﳌﺴﺘﺠﺪﺍﺕ‪ ،‬ﻭﻟﺬﻟﻚ ﲤﻴﺰﺕ ﺍﳊﻴـﺎﺓ ﺍﳊـﻀﺎﺭﻳﺔ‬
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‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ)ﺗﻨﻈﲑﻱ‪ (01‬ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋﺎﺷﻮﺭ)ﺍﳌﻔﺎﻫﻴﻢ ﻭ ﻃﺮﻕ ﺍﻟﻜﺸﻒ ﻋﻦ ﺍﳌﻘﺎﺻﺪ )ﺃﻗﺴﺎﻣﻬﺎ ﻭ ﺃﻧﻮﺍﻋﻬﺎ ﻭ‬
‫ﻣﺮﺍﺗﺒﻬﺎ((‬
‫ﺑﺎﻻﻫﺘﻤﺎﻡ ﺑﺎﻟﺘﻌﻠﻴﻢ ﻭﺍﻟﺘﻮﺳﻊ ﻓﻴﻪ ﺑﺎﻋﺘﺒﺎﺭﻩ ﺍﻟﻮﺳﻴﻠﺔ ﺍﻷﺳﺎﺳﻴﺔ ﻟﺘﻨﻤﻴﺔ ﳐﺘﻠﻒ ﺃﳕـﺎﻁ ﺍﻟـﺘﻔﻜﲑ ﻋﻨـﺪ‬
‫ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻓﺤﺎﺟﺔ ﺍﻹﻧﺴﺎﻥ ﺍﳌﻌﺎﺻﺮ ﰲ ﻫﺬﺍ ﺍﻟﻮﻗﺖ ﺃﻛﻴﺪﺓ ﻟﻠﻔﻜﺮ ﺍﳌﻔﻀﻲ ﺇﱃ ﺍﺳﺘﻴﻌﺎﺏ ﺍﻟﻈـﻮﺍﻫﺮ‪،‬‬
‫ﻭﺍﻛﺘﺸﺎﻑ ﺍﻟﻌﻼﻗﺎﺕ‪ ،‬ﻭﺍﻟﻘﺎﺩﺭ ﻋﻠﻰ ﺗﻨﻈﻴﻤﻬﺎ ﰲ ﺍﻧﺴﻴﺎﻕ ﺗﺴﺎﻋﺪﻩ ﻋﻠﻰ ﻓﻬﻤﻬﺎ ﻭﺑﺎﻟﺘﺎﱄ ﺗﻮﺟﻪ ﺍﻟﻔﻜﺮ‬
‫ﺇﱃ ﻭﺿﻊ ﻗﻮﺍﻧﲔ ﲤﻜﻦ ﻣﻦ ﺍﻟﺘﺤﻜﻢ ﻓﻴﻬﺎ ﻭﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻨﻬﺎ‪ ،‬ﻭﻫﺬﺍ ﻳﻌﲏ ﺃﻥ ﺍﳊﻴﺎﺓ ﺍﳌﻌﺎﺻـﺮﺓ‪ ،‬ﻭﻣـﺎ‬
‫ﺗﺘﻤﻴﺰ ﺑﻪ ﻣﻦ ﺗﻌﻘﻴﺪ ﺣﻀﺎﺭﻱ ﻭﺇﻥ ﻛﺎﻧﺖ ﺗﻔﺮﺽ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺗﺮﻗﻴﺔ ﻓﻜﺮﻩ‪ ،‬ﺇ‪‬ﺎ ﺑـﺼﻔﺔ ﺃﺧـﺺ‬
‫ﺻﺎﺭﺕ ﺗﺘﻄﻠﺐ ﻣﻨﻪ ﻻ ﳎﺮﺩ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻟﺘﻔﻜﲑ‪ ،‬ﺑﻞ ﺗﻄﺎﻟﺒﻪ ﺑﺎﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻟﺘﻔﻜﲑ ﺍﻹﺑﺪﺍﻋﻲ‪ ،‬ﺫﻟﻚ‬
‫ﺍﻟﻨﻤﻂ ﻣﻦ ﺍﻟﺘﻔﻜﲑ ﺍﻟﺬﻱ ﳝﺜﻠﻪ ﺍﻟﺘﻨﻈﲑ‪ ،‬ﰲ ﺃﺭﻗﻰ ﺻﻮﺭﻩ ﻭﺃﺷﻜﺎﻟﻪ‪ ،‬ﻓﻤﺎ ﺍﳌﻘﺼﻮﺩ ﺑﺎﻟﺘﻨﻈﲑ ؟‪.‬‬
‫ﺍﻟﻤﺒﺤﺙ ﺍﻷﻭل ‪ :‬ﺍﻟﺘﻨﻅﻴﺭ ﻭﺍﻟﻨﻅﺭﻴﺔ‬
‫‪ -1‬ﻤﻔﻬﻭﻡ ﺍﻟﺘﻨﻅﻴﺭ ‪:‬‬
‫ﺍﻟﺘﻨﻈﲑ ﺍﺳﻢ ﻣﺸﺘﻖ ﻣﻦ ﺍﻟﻨﻈﺮ ‪،‬ﺍﻟﺬﻱ ''ﻫﻮ ﻣﺼﺪﺭ ﺍﻟﻔﻌﻞ ﺍﻟﺜﻼﺛﻲ ﺍ‪‬ﺮﺩ ) ﻧﻈﺮ( ﺃﻱ ) ﻥ ﻅ ﺭ( )ﺍﻟﻨﻈـﺮ‬
‫ﻭﺍﻟﻨﻈﺮﺍﻥ ( ﺑﻔﺘﺤﺘﲔ‪ ،‬ﺗﺄﻣﻞ ﺍﻟﺸﻲﺀ ﺑﺎﻟﻌﲔ‪ ،‬ﻭﻗﺪ )ﻧﻈﺮ( ﺇﱃ ﺍﻟﺸﻲﺀ … ﻭ )ﺍﻟﻨﺎﻇﺮ( ﺍﳊﺎﻓﻆ …‪ ،‬ﻭ)ﻧﻈﲑ(‬
‫ﺍﻟﺸﻲﺀ ﻣﺜﻠﻪ‪ ،‬ﻭ )ﺍﻟﻨﻈﺮ( ﺑﻮﺯﻥ ﺍﻟﺘﱪ ﻟﻐﺔ ﻓﻴﻪ ﻛﺎﻟﻨﺪﻳﺪ ﻭﺍﻟﻨﺪ '' )‪ . (1‬ﻫﺬﺍ ﻟﻐﺔ‪ ،‬ﺃﻣﺎ ﺍﻟﺬﻱ ﻧﺒﺤﺚ ﻋﻦ ﻣﻌﺎﻧﻴـﻪ‬
‫ﻭﺩﻻﻟﺘﻪ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭ ﰲ ﺍﻟﺴﻨﺔ ﻭ ﰲ ﺍﻟﻘﻮﺍﻣﻴﺲ ﻭﺍﳌﻌﺎﺟﻢ‪ ,‬ﻓﻨﺠﺪﻩ ﻳﺸﲑ ﺇﱃ ﻣﻌﺎﻥ ﻋﺪﺓ ﻣﻨﻬﺎ ‪:‬‬
‫ﻧﻈــﺮ ‪ :‬ﻓﻮﺟﻪ ﻣﻨﻬﺎ ‪:‬‬
‫‪ -1‬ﺍﻟﺮﲪﺔ ‪ :‬ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ "‬
‫)‪(2‬‬
‫)‪ (1‬ﻳﻌﲏ ﻭﻻ ﻳﺮﲪﻬﻢ‬
‫ﻭﻣﻨﻬﺎ ﺃﻳﻀﺎ ﺍﻟﻨﻘﻤﺔ‪ ،‬ﻳﻘﺎﻝ ‪ :‬ﺃﺻﺎﺑﺘﻪ ﻧﻈﺮﺓ ﺃﻱ ﻋﲔ‪ ،‬ﻗﺎﻝ ﻗﻴﺲ ﺑﻦ ﺍﳌﻠﻮﺡ ‪:‬‬
‫ﻭ ﻗﺎﻟﻮﺍ ﺑﻪ ﻣﻦ ﺃﻋﲔ ﺍﳉﻦ ﻧﻈﺮﺓ *** ﻭﻟﻮ ﻋﻘﻠﻮﺍ ﻗﺎﻟﻮﺍ ﺑﻪ ﻧﻈﺮﺓ ﺍﻹﻧﺲ‪.‬‬
‫ﻭﻧﻈﺮﻩ ﺑﻌﲔ ﺍﻟﻨﻈﺮﺓ ﺃﻱ ﺍﻟﺮﲪﺔ‬
‫)‪(3‬‬
‫) ‪(4‬‬
‫‪ -2‬ﺍﻻﻧﺘﻈﺎﺭ ‪ :‬ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ ‪:‬‬
‫)‪-(1‬ﺍﻟﺮﺍﺯﻱ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ‪ ،‬ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﳌﻌﺎﺭﻑ‪ ،‬ﻣﺼﺮ‪،‬ﺩﻁ‪ ،‬ﺩﺕ‪ ،‬ﺹ ‪.667 ،666‬‬
‫)‪ (1‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ﺁﻳﺔ ﺭﻗﻢ ‪.77‬‬
‫)‪ (2‬ﺍﻟﺪﺍﻣﻐﺎﱐ ﺍﳊﺴﲔ ﺑﻦ ﳏﻤﺪ‪ ،‬ﻗﺎﻣﻮﺱ ﺍﻟﻘﺮﺁﻥ ﻭﺇﺻﻼﺡ ﺍﻟﻮﺟﻮﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﺣﻘﻘﻪ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺳﻴﺪ ﺍﻷﻣﻞ‪ ،‬ﺩﺍﺭ ﺍﻟﻌﻠﻢ ﻟﻠﻤﻼﻳﲔ ﺑﲑﻭﺕ‪ ،‬ﻁ ‪ 05،1985‬ﺹ ‪459‬‬
‫)‪(3‬ﺍﻟﻘﺎﻣﻮﺱ ﺍﳉﺪﻳﺪ ﻟﻠﻄﺎﻟﺐ ‪ ،‬ﺗﻘﺪﱘ ﳏﻤﻮﺩ ﺍﳌﺴﻌﺪﻱ ‪ ،‬ﺍﻟﺸﺮﻛﺔ ﺍﻟﺘﻮﻧﺴﻴﺔ ﻟﻠﺘﻮﺯﻳﻊ ‪ ،‬ﻁ ‪ 1983. 04‬ﺹ ‪.1230‬‬
‫‪121‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ)ﺗﻨﻈﲑﻱ‪ (01‬ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋﺎﺷﻮﺭ)ﺍﳌﻔﺎﻫﻴﻢ ﻭ ﻃﺮﻕ ﺍﻟﻜﺸﻒ ﻋﻦ ﺍﳌﻘﺎﺻﺪ )ﺃﻗﺴﺎﻣﻬﺎ ﻭ ﺃﻧﻮﺍﻋﻬﺎ ﻭ‬
‫ﻣﺮﺍﺗﺒﻬﺎ((‬
‫) ‪(5‬‬
‫ﻭﻛﻘﻮﻟﻪ ﻋﺰ ﻣﻦ ﻗﺎﺋﻞ ‪:‬‬
‫ﻭﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ ‪:‬‬
‫)‪(6‬‬
‫ﻭﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ ‪:‬‬
‫)‪(7‬‬
‫‪8‬‬
‫ﻭﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ ﰲ ﻗﺼﺔ ﺇﺑﻠﻴﺲ ‪:‬‬
‫ﺃﻱ ﺃﺟﻠﲏ‪ .‬ﻭﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ ‪:‬‬
‫‪1‬‬
‫ﻭﺍﻟﻨﻈﺮﺓ ﻫﻲ ﺍﻻﻧﺘﻈﺎﺭ – ﺍﻹﻣﻬﺎﻝ ﻭﺍﻟﺘﺄﺧﲑ‬
‫‪ -3‬ﺍﻟﻨﻈﺮ ‪ :‬ﺍﻻﻋﺘﺒﺎﺭ ‪ ،‬ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ ‪:‬‬
‫‪4‬‬
‫ﺃﻓﻼ ﻳﻌﺘﱪﻭﻥ‬
‫‪2‬‬
‫)‪ (4‬ﺳﻮﺭﺓ ﻳﺲ ﺁﻳﺔ ﺭﻗﻢ ‪49‬‬
‫)‪ (5‬ﺳﻮﺭﺓ ﺹ ﺁﻳﺔ ﺭﻗﻢ ‪15‬‬
‫)‪ (6‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ ﺭﻗﻢ ‪280‬‬
‫)‪ (7‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ ،‬ﺍﻵﻳﺔ ‪.50‬‬
‫‪ 8‬ﺳﻮﺭﺓ ﺍﳊﺠﺮ ﺁﻳﺔ ﺭﻗﻢ ‪ 36‬ﻭﺳﻮﺭﺓ ﺹ ﺁﻳﺔ ﺭﻗﻢ ‪ 79‬ﻭﻣﺜﻠﻬﺎ ﰲ ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ﺁﻳﺔ ﺭﻗﻢ ‪ " : 14‬ﻗﺎﻝ ﺭﰊ ﺃﻧﻈﺮﱐ ﺇﱃ ﻳﻮﻡ ﻳﺒﻌﺜﻮﻥ "‪.‬‬
‫‪ 1‬ﺳﻮﺭﺓ ﺍﳊﺪﻳﺪ‪ ،‬ﺍﻵﻳﺔ ‪.13‬‬
‫‪ 2‬ﻗﺎﻣﻮﺱ ﺍﻟﻘﺮﺁﻥ ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪.‬‬
‫‪ 3‬ﺳﻮﺭﺓ ﺍﻟﻐﺎﺷﻴﺔ‪ ،‬ﺁﻳﺔ ‪.17‬‬
‫‪ 4‬ﻗﺎﻣﻮﺱ ﺍﻟﻘﺮﺁﻥ ‪ ،‬ﻣﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺹ ‪.459‬‬
‫‪122‬‬
‫‪ 3‬ﻳﻌﲏ‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ)ﺗﻨﻈﲑﻱ‪ (01‬ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋﺎﺷﻮﺭ)ﺍﳌﻔﺎﻫﻴﻢ ﻭ ﻃﺮﻕ ﺍﻟﻜﺸﻒ ﻋﻦ ﺍﳌﻘﺎﺻﺪ )ﺃﻗﺴﺎﻣﻬﺎ ﻭ ﺃﻧﻮﺍﻋﻬﺎ ﻭ‬
‫ﻣﺮﺍﺗﺒﻬﺎ((‬
‫ﻧﻈـﺮ ‪ :‬ﻳﻨﻈﺮ ‪ ،‬ﻧﻈﺮﺍ ‪ ،‬ﻭﻧﻈﺮﺍ ﺇﱃ ﺍﻟﺸﻲﺀ ‪ :‬ﺃﺑﺼﺮﻩ ﻭﺗﺄﻣﻠﻪ ﺑﻌﻴﻨﻪ ‪ ،‬ﻭﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ ‪ِ " :‬ﺇ ﱠﻥ‬
‫ﺻ ‪‬ﻮ ِﺭﻛﹸ ‪‬ﻢ ‪‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ‪‬ﻳ ‪‬ﻨﻈﹸﺮ‪ِ ‬ﺇﻟﹶﻰ ﹸﻗﻠﹸﻮِﺑ ﹸﻜ ‪‬ﻢ ‪‬ﻭﹶﺃﺷ‪‬ﺎ ‪‬ﺭ ِﺑﹶﺄﺻ‪‬ـﺎِﺑ ِﻌ ِﻪ‬
‫ﺍﻟ ﱠﻠ ‪‬ﻪ ﻟﹶﺎ ‪‬ﻳ ‪‬ﻨﻈﹸﺮ‪ِ ‬ﺇﻟﹶﻰ ﹶﺃ ‪‬ﺟﺴ‪‬ﺎ ِﺩ ﹸﻛ ‪‬ﻢ ‪‬ﻭﻟﹶﺎ ِﺇﻟﹶﻰ ‪‬‬
‫ﺻ ‪‬ﺪ ِﺭ ِﻩ "‬
‫ِﺇﻟﹶﻰ ‪‬‬
‫‪1‬‬
‫ﻭﰲ ﺍﻷﻣﺮ ﺗﺪﺑﺮ ﻣﻠﻴﺎ ‪...‬‬
‫ﻧﻈـﺮ ‪ :‬ﺍﻟﻨﻈﺮ ﻫﻮ ﺍﻟﺒﺼﲑ‪-‬ﺍﻟﺒﺼﲑﺓ‪-‬ﻳﻘﺎﻝ ‪ :‬ﰲ ﻫﺬﺍ ﺍﻷﻣﺮ ﻧﻈﺮ ﺃﻱ ﳎﺎﻝ ﻟﻠﺘﻔﻜﲑ‪-‬ﻭﻧﻈﺮﺍ ﺇﱃ ﻛﺬﺍ‬
‫ﻭﺑﺎﻟﻨﻈﺮ ﺇﻟﻴﻪ ‪ ،‬ﺃﻱ ﻣﻼﺣﻈﺘﻪ ﻭﺍﻋﺘﺒﺎﺭﺍ ﻟﻪ‪...‬‬
‫ﻧﻈـﺮﻱ ‪ :‬ﺍﻟﻨﻈﺮﻱ ﻫﻮ ﺍﳌﻨﺴﻮﺏ ﺇﱃ ﺍﻟﻨﻈﺮ – ﻭﺍﻷﻣﺮ ﺍﻟﻨﻈﺮﻱ ﻫﻮ ﺍﻟﺬﻱ ﺗﻜﻮﻥ ﻭﺳﺎﺋﻞ ﲝﺜﻪ ﻋﻦ‬
‫ﻃﺮﻳﻖ ﺍﻟﻔﻜﺮ ‪ ،‬ﻭﺍﻟﺘﺨﻴﻞ ‪ ،‬ﻭﻳﻘﺎﺑﻠﻪ ﺍﻟﻌﻤﻠﻲ‪.‬‬
‫ﻧﻈـﺮﻳﺔ ‪ :‬ﺍﻟﻨﻈﺮﻳﺔ ﻫﻲ ﺍﻟﻘﻀﻴﺔ ﺍﻟﱵ ﲢﺘﺎﺝ ﺇﱃ ﺑﺮﻫﺎﻥ ‪ ،‬ﻻﺛﺒﺎﺕ ﺻﺤﺘﻬﺎ )ﺝ( ﻧﻈﺮﻳﺎﺕ‬
‫‪2‬‬
‫‪ ،3‬ﻣﺜﻠﻬﺎ ﰲ ﻗﻮﻟــﻪ ﻋﺰ‬
‫‪* -4‬ﺍﻟﻨﻈﺮ ‪ :‬ﺍﻟﺮﺅﻳﺔ ‪ :‬ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪:‬‬
‫ﻭﺟﻞ ‪:‬‬
‫‪1‬‬
‫‪ 1‬ﻣﺴﻠﻢ‪ ،‬ﺻﺤﻴﺢ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﱪ ﻭ ﺍﻟﺼﻠﺔ ﻭ ﺍﻵﺩﺍﺏ‪ ،‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ ‪.4750‬‬
‫‪ 2‬ﺍﻟﻘﺎﻣﻮﺱ ﺍﳉﺪﻳﺪ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ ﺹ ‪.1231‬‬
‫‪ 3‬ﺳﻮﺭﺓ ﺍﻟﻘﻴﺎﻣﺔ ﺁﻳﺔ ‪.23 ،22‬‬
‫‪123‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ)ﺗﻨﻈﲑﻱ‪ (01‬ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋﺎﺷﻮﺭ)ﺍﳌﻔﺎﻫﻴﻢ ﻭ ﻃﺮﻕ ﺍﻟﻜﺸﻒ ﻋﻦ ﺍﳌﻘﺎﺻﺪ )ﺃﻗﺴﺎﻣﻬﺎ ﻭ ﺃﻧﻮﺍﻋﻬﺎ ﻭ‬
‫ﻣﺮﺍﺗﺒﻬﺎ((‬
‫ﻛﻘﻮﻟﻪ ﻋﺰ ﻣﻦ ﻗﺎﺋﻞ ‪:‬‬
‫‪"2‬‬
‫‪3‬‬
‫ﻭ ﻗﻮﻟــــــﻪ ﺗﻌــﺎﻟــﻰ ‪:‬‬
‫)‪(4‬‬
‫)‪(5‬‬
‫ﻭﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ ‪:‬‬
‫ﻭﻣـﻦ ﻣﻌﺎﻧﻴﻪ ﺃﻳﻀﺎ‪ :‬ﺍﺳﺘﻘﺮﺍﺀ ﺍﻟﻮﺍﻗﻊ ﻭ ﺍﳉﺰﺋﻴﺎﺕ‪ ،‬ﺪﻑ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺣﻘﺎﺋﻖ ﻛﻠﻴﺔ ﻋﺎﻣﺔ‪ ،‬ﻭﻣﻦ‬
‫)‪(6‬‬
‫ﺫﻟﻚ ﻗـﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ ﻭ ﺗﻌﺎﱃ‪:‬‬
‫ﻭ ﻣﻦ ﻣﻌﺎﻧﻴﻪ ﺃﻳﻀﺎ‪ :‬ﺍﻟﺘﻔﻜﲑ ﻭ ﺍﻟﺘﺤﻠﻴﻞ ﻭ ﺍﻟﻨﻘﺪ ﻭ ﺍﳊﻜﻢ ﻣﻦ ﻣﺜﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪:‬‬
‫)‪(7‬‬
‫‪ 1‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ ،‬ﺁﻳﺔ ‪259‬‬
‫‪2‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ ،‬ﺍﻵﻳﺔ ‪.50‬‬
‫‪ 3‬ﻗﺎﻣﻮﺱ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ ﺹ ‪.459‬‬
‫)‪ (4‬ﺳﻮﺭﺓ ﺍﻟﻐﺎﺷﻴﺔ‪ ،‬ﺁﻳﺔ ‪..18‬‬
‫)‪ -(5‬ﺳﻮﺭﺓ ﺍﻟﻄﺎﺭﻕ‪ ،‬ﺁﻳﺔ ‪.05‬‬
‫)‪ -(6‬ﺳﻮﺭﺓ ﺍﻟﻨﻤﻞ‪ ،‬ﺁﻳﺔ ‪.69‬‬
‫)‪ -(7‬ﺳﻮﺭﺓ ﺍﳌﺪﺛﺮ‪ ،‬ﺁﻳﺔ ‪.22-21-20-19-18‬‬
‫‪124‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ)ﺗﻨﻈﲑﻱ‪ (01‬ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋﺎﺷﻮﺭ)ﺍﳌﻔﺎﻫﻴﻢ ﻭ ﻃﺮﻕ ﺍﻟﻜﺸﻒ ﻋﻦ ﺍﳌﻘﺎﺻﺪ )ﺃﻗﺴﺎﻣﻬﺎ ﻭ ﺃﻧﻮﺍﻋﻬﺎ ﻭ‬
‫ﻣﺮﺍﺗﺒﻬﺎ((‬
‫ﻭﻣﻦ ﻣﻌﺎﻧﻴﻪ ﺃﻳﻀﺎ ﺗﺮﺗﻴﺐ ﺃﻣﻮﺭ ﻣﻌﻠﻮﻣﺔ ﻟﺘﺆﺩﻱ ﺇﱃ ﳎﻬﻮﻝ‪ ،‬ﻣﺜﻠﻤﺎ ﻳﻘﻮﻝ ﺍﻟﺮﺍﺯﻱ ‪ " :‬ﺇﻥ ﺍﻟﻨﻈـﺮ‬
‫)‪(1‬‬
‫ﺗﺮﺗﻴﺐ ﺗﺼﺪﻳﻘﺎﺕ ﻳﺘﻮﺻﻞ ‪‬ﺎ ﺇﱃ ﺗﺼﺪﻳﻘﺎﺕ ﺃﺧﺮﻯ "‬
‫ﻭﻫﻨﺎﻙ ﻣﻦ ﻳﺮﻯ ﺃﻧﻪ ﻳﻌﲏ ﺍﻟﺒﺤﺚ‪ ،‬ﻭﻫﻮ ﺃﻋﻢ ﻣﻦ ﺍﻟﻘﻴﺎﺱ ﻧﺴﺘﺨﻠﺺ ﻣﻦ ﻛﻞ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﺁﻧﻔﺎ ﺇﻥ‬
‫)‪(2‬‬
‫ﺍﻟﻨﻈﺮ ﻛﺎﻟﻔﻜﺮ ﻓﻌﻞ ﺻﺎﺩﺭ ﻋﻦ ﺍﻟﻨﻔﺲ ﻻﺳﺘﺤﺼﺎﻝ ﺍ‪‬ﻬﻮﻻﺕ ﻣﻦ ﺍﳌﻌﻠﻮﻣﺎﺕ … "‬
‫ﻭﻻ ﳝﻜﻦ ﻟﻠﻨﺎﻇﺮ ﲢﻘﻴﻖ ﺫﻟﻚ ﺇﻻ ﺇﺫﺍ ﺣﺼﻞ ﻋﻠﻰ ﺍﳌﻌﻠﻮﻣﺎﺕ ﺍﳌﻨﺎﺳﺒﺔ‪ ،‬ﺗﺮﺗﻴﺒﺎ ﻣﻌﻴﻨﺎ ﻳﻔﺮﺿﻪ ﻋﻠﻴـﻪ‬
‫ﺍﳌﻨﻬﺞ ﺍﳌﺨﺘﺎﺭ ﻟﻠﺒﺤﺚ ﻭﻓﻖ ﺷﺮﻭﻁ ﲢﻘﻖ ﻣﻮﺿﻮﻋﻴﺔ ﺍﻟﺒﺤﺚ‪ ،‬ﻭﺗﻜﻔﻞ ﺣﻴﺎﺩ ﺍﻟﺒﺎﺣﺚ‪ ،‬ﺣﱴ ﻳﺘﺴﲎ ﻟﻪ‬
‫ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﻣﻌﺮﻓﺔ ﺍ‪‬ﻬﻮﻝ ﻣﻌﺮﻓﺔ ﻳﺮﺿﺎﻫﺎ ﺍﻟﻌﻘﻞ ﺃﻭ ﻳﺼﺎﺩﻕ ﻋﻠﻴﻬﺎ ﺍﻟﻮﺍﻗﻊ‪.‬‬
‫ﻓﺎﻟﺘﻨﻈﲑ ﻣﻌﻨﺎﻩ ﺑﻨﺎﺀ ﻧﺴﻖ ﻣﻦ ﺍﳌﻌﻠﻮﻣﺎﺕ ﻋﻠﻰ ﺃﺳﺎﺱ ﻣﻨﻬﺞ ﻋﻠﻤﻲ ﻳﻌﺘﻤﺪ ﻋﻠﻰ ﺍﻟﺘﺤﻘﻴﻖ ﻭﺍﻟﺘﺪﻗﻴﻖ‪,‬‬
‫ﻭﻳﺴﺎﻋﺪﻧﺎ ﻋﻠﻰ ﻓﻬﻢ ﻗﻀﻴﺔ ﺃﻭ ﻇﺎﻫﺮﺓ ﺃﻭ ﺃﻛﺜﺮ‪ ,‬ﻭﻳﺴﻬﻞ ﻋﻠﻴﻨﺎ ﺍﻟﺘﺤﻜﻢ ﻓﻴﻬﺎ‪.‬‬
‫ﻓﺎﻟﺘﻨﻈﲑ ﻭﺍﻟﺘﻌﻠﻴﻞ ﻭ ﺍﻟﺘﻘﺼﻴﺪ ﻛﻠﻤﺎﺕ ﻗﺮﻳﺒﺔ ﰲ ﺍﳌﻌﺎﱐ ﺍﻟﱵ ﺗﻮﺻﻠﻨﺎ ﺇﱃ ﺗﻘﻌﻴﺪ ﻭﺗﺄﺳﻴﺲ ﻭﺗﺄﺻﻴﻞ‬
‫ﻭﺗﻘﻨﲔ‪.‬‬
‫ﻓﻜﻠﻤﺔ ﺍﻟﺘﻨﻈﲑ‪ :‬ﺃﻭﺳﻊ ﻭﺃﻋﻤﻖ ﻭﺃﴰﻞ ﻣﻦ ﻛﻠﻤﺔ ﻧﻈﺮﻳﺔ؛ ﻓﺎﻟﻨﻈﺮﻳﺔ‪ :‬ﻫـﻲ ﺍﻟﻘﺎﻋـﺪﺓ ﺍﳌﻘـﺮﻭﺀﺓ‬
‫ﺍﳌﻜﺘﻮﺑﺔ ﻏﲑ ﺍﳌﻄﺒﻘﺔ‪ .‬ﺃﻣﺎ ﺍﻟﺘﻨﻈﲑ ‪:‬ﻓﻬﻮ ﺗﻘﻌﻴﺪ ﻗﻮﺍﻋﺪ‪ ،‬ﻭﺗﺄﺻﻴﻞ ﺃﺻﻮﻝ‪ ،‬ﻭﺗﻘﻨﲔ ﻣﺴﺎﺋﻞ‪ ،‬ﻭﺑﻨﺎﺀ ﺃﺳﺲ‪،‬‬
‫ﺃﻱ ﺍﻧﺘﻘﺎﻝ ﻣﻦ ﺍﳉﺰﺀ ﺇﱃ ﺍﻟﻜﻞ‪ ،‬ﻭﻟﺬﺍ ﳒﺪﻩ ﺃﺳﺎﺳﻴﺎ ﻹﻧﺸﺎﺀ ﻋﻠﻢ ﺟﺪﻳﺪ ‪ ...‬ﺍﻟﺘﻨﻈﲑ ‪‬ﻭﺟﺪ ﻟﻮﺿﻊ‬
‫ﺃﺳﺲ ﻭﻗﻮﺍﻋﺪ ﻭﺃﺻﻮﻝ ﻭﻛﻠﻴﺎﺕ‪ ،‬ﻳﺆﻛﺪ ﺗﺴﻤﻴﺎﺗﻪ ﻭ ﺃ ﺳـﺴﻪ ﻭﻗﻮﺍﻋـﺪﻩ ﻭﺇﺛﺒﺎﺗﺎﺗـﻪ‪ ،‬ﻛـﺎﻟﺘﻨﻈﲑ‬
‫ﺍﳌﻘﺎﺻﺪﻱ‪.‬‬
‫ﻭ ﻟﻌﻞ ﻫﺬﺍ ﺍﻟﻔﻬﻢ ﻟﻠﻤﺪﻟﻮﻝ ﺍﻟﻠﻐﻮﻱ ﺳﻴﺘﺄﻛﺪ ﻭ ﻳﺘﺪﻋﻢ ﺃﻛﺜﺮ ﺑﺘﻌﺮﻳﻔﻨﺎ ﻟﻠﻨﻈﺮﻳﺔ‪.‬‬
‫‪ -2‬ﻣﻔﻬﻮﻡ ﺍﻟﻨﻈﺮﻳـﺔ ‪:‬‬
‫ﻫﻨﺎﻙ ﺗﻌﺮﻳﻔﺎﺕ ﻋﺪﻳﺪﺓ ﻭ ﻣﺘﻨﻮﻋﺔ ﻟﻠﻨﻈﺮﻳﺔ ﻧﺴﺘﻬﻠﻬﺎ ﲟﺎ ﻳﻠﻲ ‪ " :‬ﺍﻟﻨﻈﺮﻳﺔ ﻗﻀﻴﺔ ﺗﺜﺒﺖ ﺑﱪﻫﺎﻥ‬
‫ﻭﻫﻲ ﻋﻨﺪ ﺍﻟﻔﻼﺳﻔﺔ ‪ :‬ﺗﺮﻛﻴﺐ ﻋﻘﻠﻲ ﻣﺆﻟﻒ ﻣﻦ ﺗﺼﻮﺭﺍﺕ ﻣﻨﺴﻘﺔ ‪،‬ﺪﻑ ﺇﱃ ﺭﺑﻂ ﺍﻟﻨﺘﺎﺋﺞ‬
‫ﺑﺎﳌﺒﺎﺩﺉ‬
‫)‪. (3‬‬
‫)‪ - (1‬ﺻﻠﻴﺒﺎ ﲨﻴﻞ ‪ ،‬ﺍﳌﻌﺠﻢ ﺍﻟﻔﻠﺴﻔﻲ‪ ،‬ﺝ‪ ،2‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻠﺒﻨﺎﱐ ﺑﲑﻭﺕ‪ ،‬ﻁ‪1973 ،1‬ﻡ‪،‬ﺹ ‪ .473‬ﻧﻘﻼ ﻋﻦ ﺍﻟﺮﺍﺯﻱ‪.‬‬
‫)‪ -(2‬ﻧﻔﺲ ﺍﳌﺮﺟﻊ ﻭ ﻧﻔﺲ ﺍﻟﺼﻔﺤﺔ‪.‬‬
‫)‪-(3‬ﺻﻠﻴﺒﺎ ﲨﻴﻞ ‪ ،‬ﺍﳌﻌﺠﻢ ﺍﻟﻔﻠﺴﻔﻲ‪ ،‬ﺝ‪ ،2‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻠﺒﻨﺎﱐ ﺑﲑﻭﺕ‪ ،‬ﻁ‪1973 ،1‬ﻡ‪ ،‬ﺹ ‪.477‬‬
‫‪125‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ)ﺗﻨﻈﲑﻱ‪ (01‬ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋﺎﺷﻮﺭ)ﺍﳌﻔﺎﻫﻴﻢ ﻭ ﻃﺮﻕ ﺍﻟﻜﺸﻒ ﻋﻦ ﺍﳌﻘﺎﺻﺪ )ﺃﻗﺴﺎﻣﻬﺎ ﻭ ﺃﻧﻮﺍﻋﻬﺎ ﻭ‬
‫ﻣﺮﺍﺗﺒﻬﺎ((‬
‫ﻭﻫﻲ ‪ " :‬ﻭﺇﻥ ﺃﻃﻠﻘﺖ ﻋﻠﻰ ﺍﳊﻘﺎﺋﻖ ﺍﻟﻌﻠﻤﻴﺔ ﺍﳉﺰﺋﻴﺔ ﺩﻟﺖ ﻋﻠﻰ ﺗﺮﻛﻴﺐ ﻋﻘﻠﻲ ﻭﺍﺳﻊ‪ ،‬ﻳﻬـﺪﻑ‬
‫ﺇﱃ ﺗﻔﺴﲑ ﻋﺪﺩ ﻛﺒﲑ ﻣﻦ ﺍﻟﻈﻮﺍﻫﺮ‪ ،‬ﻭﻳﻘﺒﻠﻪ ﺃﻛﺜﺮ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﻭﻗﺘﻪ ﻣﻦ ﺟﻬﺔ ﻣﺎ ﻫﻮ ﻓﺮﺿﻴﺔ ﻗﺮﻳﺒﺔ ﻣـﻦ‬
‫)‪(1‬‬
‫ﺍﳊﻘﻴﻘﺔ "‬
‫"ﻭﺇﺫﺍ ﺃﻃﻠﻘﺖ ﻋﻠﻰ ﻣﺎ ﻳﻘﺎﺑﻞ ﺍﳌﻌﺮﻓﺔ ﺍﻟﻌﺎﻣﻴﺔ ﺩﻟﺖ ﻋﻠﻰ ﻣﺎ ﻫﻮ ﻣﻮﺿﻮﻉ ﺗﺼﻮﺭ ﻣﻨﻬﺠﻲ ﻣـﻨﻈﻢ‬
‫)‪(2‬‬
‫ﻭﻣﺘﻨﺎﺳﻖ ﺗﺎﺑﻊ ﰲ ﺻﻮﺭﺗﻪ ﻟﺒﻌﺾ ﺍﳌﻮﺍﺿﻌﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﱵ ﳚﻬﻠﻬﺎ ﻋﺎﻣﺔ ﺍﻟﻨﺎﺱ "‬
‫ﻭﻫﻨﺎﻙ ﺗﻌﺮﻳﻒ ﺁﺧﺮ ﻟﻠﻨﻈﺮﻳﺔ ﺍﻗﺘﺮﺣﻪ ﺍﻷﺳﺘﺎﺫ‪ :‬ﻭﻫﺒﺔ ﺍﻟﺰﺣﻴﻠﻲ ﰲ ﺇﻃﺎﺭ ﺣﺪﻳﺜﻪ ﻋﻦ ﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﻔﻘﻬﻴﺔ‬
‫)‪(3‬‬
‫ﺟﺎﺀ ﻓﻴﻪ ‪ " :‬ﺍﻟﻨﻈﺮﻳﺔ ﺑﻨﺎﺀ ﻋﺎﻡ ﻟﻘﻀﺎﻳﺎ ﺫﺍﺕ ﻣﻔﻬﻮﻡ ﻭﺍﺳﻊ ﻣﺸﺘﺮﻙ "‬
‫ﻭ ﺃﻥ‪ " :‬ﺍﻟﻨﻈﺮﻳﺔ ﻣﺮﺍﺩﻓﺔ ﻟﻠﻔﻈﺔ ﺍﻟﻨﺴﻖ " )‪ (4‬ﻭﺍﻟﻨﺴـﻖ ﻫﻮ ‪ " :‬ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻟﻘﻀﺎﻳﺎ ﺍﳌﺘﺮﺗﺒـﺔ ﰲ‬
‫)‪(5‬‬
‫ﻧﻈﺎﻡ ﻣﻌﲔ "‬
‫ﻭ ﻫﻲ ﺃﻳﻀــﺎ ‪ ":‬ﺗﺼﻮﺭ ﻳﻘﻮﻡ ﺑﺎﻟﺬﻫﻦ ﺳﻮﺍﺀ ﺍﺳﺘﻨﺒﻂ ﺑﺎﻟﺘﺴﻠﺴﻞ ﺍﻟﻔﻜﺮﻱ ﺍﳌﻨﻄﻘﻲ‪ ،‬ﺃﻭ ﺍﺳﺘﻤﺪ‬
‫)‪.(6‬‬
‫ﻣﻦ ﺍﺳﺘﻘﺮﺍﺀ ﺍﻷﺣﻜﺎﻡ ﺍﻟﻔﺮﻋﻴﺔ ﺍﳉﺰﺋﻴﺔ"‬
‫"ﺍﻟﻨﻈﺮﻳﺔ ﲟﺜﺎﺑﺔ ﺑﻨﺎﺀ ﻣﻌﺮﰲ ﻟﻠﻔﻜﺮ ﺍﻟﺮﺍﺑـﻂ ﺑﲔ ﺍﳉﺰﺋﻴﺎﺕ ﻭ ﳍﺎ ﻣﻌﺎﱐ ﲬﺴﺔ ‪:‬‬
‫‪ .1‬ﺍﻟﻨﻈﺮﻳﺔ ﺗﻘﺎﺑﻞ ﺍﳌﻌﺮﻓﺔ ﺍﳌﻨﺘﻔﻊ ‪‬ﺎ ﻟﻌﺪﻡ ﺍﺭﺗﺒﺎﻃﻬﺎ ﲟﻘﺘﻀﻴﺎﺕ ﺍﳌﻤﺎﺭﺳﺔ ﺍﻟﻴﻮﻣﻴﺔ‪.‬‬
‫‪ .2‬ﺇ‪‬ﺎ ﺍﻟﻘﺎﻧﻮﻥ ﺃﻭ ﺍﻟﻨﻈﺎﻡ ﺍﳌﺘﺤﻜﻢ ﰲ ﺍﳊﻖ ﺍﶈﻆ ﻭﺍﳋﲑ ﺍﻟﻜﺎﻣﻞ‪.‬‬
‫‪ .3‬ﺇ‪‬ﺎ ﺗﺪﻝ ﻋﻠﻰ ﻣﺎ ﻫﻮ ﻣﻮﺿﻮﻉ ﺗﺼﻮﺭ ﻣﻨﻬﺠﻲ ﻣﺘﻨﺎﺳﻖ‪ ،‬ﺗﺎﺑﻊ ﰲ ﺻﻮﺭﺗﻪ ﻟﺒﻌﺾ ﺍﻟﻘﺮﺍﺭﺍﺕ‬
‫ﺃﻭ ﺍﳌﻮﺍﺻﻔﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﱵ ﳚﻬﻠﻬﺎ ﻋﺎﻣﺔ ﺍﻟﻨﺎﺱ‪.‬‬
‫‪ .4‬ﺇ‪‬ﺎ ﻣﻌﺮﻓﺔ ﻳﻘﻴﻨﻴﺔ ﻭﻣﻌﻨﺎﻫﺎ ﻫﻨﺎ ﺑﻨﺎﺀ ﻓﺮﺿﻲ ﻭﺭﺃﻱ ﻟﻌﺎﱂ ﺃﻭ ﻟﻔﻴﻠﺴﻮﻑ ﺣـﻮﻝ ﻣـﺴﺄﻟﺔ‬
‫ﻣﺸﻜﻠﺔ‪.‬‬
‫)‪(7‬‬
‫‪ .5‬ﺇ‪‬ﺎ ﺗﺮﻛﻴﺐ ﻋﻘﻠﻲ ﻭﺍﺳﻊ ﻳﺘﻮﺳﻞ ﺑﻪ ﰲ ﺗﻔﺴﲑ ﻋﺪﺩ ﻛﺒﲑ ﻣﻦ ﺍﳉﺰﺋﻴﺎﺕ "‬
‫)‪-(1‬ﺻﻠﻴﺒﺎ ﲨﻴﻞ ‪ ،‬ﺍﳌﻌﺠﻢ ﺍﻟﻔﻠﺴﻔﻲ‪ ،‬ﺝ‪ ،2‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻠﺒﻨﺎﱐ ﺑﲑﻭﺕ‪ ،‬ﻁ‪1973 ،1‬ﻡ‪ ،‬ﺹ ‪.478‬‬
‫)‪ -(2‬ﻧﻔﺲ ﺍﳌﺮﺟﻊ ‪ ،‬ﺹ ‪.477‬‬
‫)‪ - (3‬ﺍﻟﺰﺣﻴﻠﻲ ﻭﻫﺒﺔ ‪ ،‬ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﻭﺃﺩﻟﺘﻪ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺩﻣﺸﻖ ﺳﻮﺭﻳﺎ ‪ ،‬ﻁ‪1984 ،2‬ﻡ ‪ ،‬ﺹ ‪.7‬‬
‫)‪-(4‬ﻭﻫﺒﺔ ﻣﺮﺍﺩ ‪ ،‬ﺍﳌﻌﺠﻢ ﺍﻟﻔﻠﺴﻔﻲ‪ ،‬ﺩﺍﺭ ﺍﻟﺜﻘﺎﻓﺔ ﺍﳉﺪﻳﺪﺓ‪ ،‬ﻁ‪1979 ،3‬ﻡ‪ ،‬ﺹ ‪.447‬‬
‫)‪ -(5‬ﻧﻔﺲ ﺍﳌﺮﺟﻊ ‪ ،‬ﺹ ‪.447‬‬
‫)‪-(6‬ﻋﻄﻴﺔ ﲨﺎﻝ ﺍﻟﺪﻳﻦ ‪ ،‬ﺍﻟﺘﻨﻈﲑ ﺍﻟﻔﻘﻬﻲ‪ ،‬ﻣﻄﺒﻌﺔ ﺍﳌﺪﻳﻨﺔ ﺍﳌﻤﻠﻜﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ ‪،‬ﻁ‪1987 ،1‬ﻡ ‪ ،‬ﺹ ‪.9‬‬
‫)‪(7‬ﺍﳊﺴﲏ ﺇﲰﺎﻋﻴﻞ ‪ ،‬ﻧﻈﺮﻳﺔ ﺍﳌﻘﺎﺻﺪ ﻋﻨﺪ ﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﺹ ‪.26‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ)ﺗﻨﻈﲑﻱ‪ (01‬ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋﺎﺷﻮﺭ)ﺍﳌﻔﺎﻫﻴﻢ ﻭ ﻃﺮﻕ ﺍﻟﻜﺸﻒ ﻋﻦ ﺍﳌﻘﺎﺻﺪ )ﺃﻗﺴﺎﻣﻬﺎ ﻭ ﺃﻧﻮﺍﻋﻬﺎ ﻭ‬
‫ﻣﺮﺍﺗﺒﻬﺎ((‬
‫ﻭﺇﺫﺍ ﻣﺎ ﺣﺎﻭﻟﻨﺎ ﺍﻵﻥ ﺗﺮﻛﻴﺰ ﻛﻞ ﻣﺎ ﺃﺳﻠﻔﻨﺎﻩ ﻋﻦ ﺍﻟﻨﻈﺮﻳﺔ ﻓﻴﻤﻜﻨﻨﺎ ﺃﻥ ﻧﻘﻮﻝ ﺃﻥ ﺍﻟﻨﻈﺮﻳﺔ ﻫﻲ ﺫﻟﻚ‬
‫ﺍﻟﺒﻨﺎﺀ ﺍﳌﻌﺮﰲ ﺍﻟﻌﺎﻡ ﺍﻟﺬﻱ ﻳﻘﺘﺮﺡ ﻋﻠﻴﻨﺎ ﺗﻔﺴﲑﺍ ﻟﺴﻠﺴﻠﺔ ﻣﻦ ﺍﻟﻘﻀﺎﻳﺎ‪ ،‬ﺃﻭ ﺍﻟﻈﻮﺍﻫﺮ ﰒ ﺍﻟﺘﻮﺻﻞ ﺇﻟﻴﻬﺎ ﺑﻌﺪ‬
‫ﺗﺮﺗﻴﺒﻬﺎ ﰲ ﺷﻜﻞ ﻧﺴﻖ ﳏﺪﺩ ‪ ،‬ﰒ ﺿﺒﻄﻬﺎ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﺘﻔﻜﲑ ﺍﳌﻨﻬﺠﻲ ﺍﶈﺘﺮﻡ ﻟﻠﻤﻮﺍﺻﻔﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ‪.‬‬
‫ﻭﻫﻜﺬﺍ ﻳﺘﺴﲎ ﻟﻨﺎ ﺃﻥ ﳓﺪﺩ ﺍﳌﺪﻟﻮﻝ ﺍﻻﺻﻄﻼﺣﻲ ﻟﻜﻠﻤﺔ " ﺍﻟﺘﻨﻈﲑ " ‪:‬‬
‫" ﻭ ﳌﺎ ﻛﺎﻥ ﺍﻟﺘﻨﻈﲑ ﺗﺼﻮﺭﺍ ﻓﻜﺮﻳﺎ ﻟﻠﻮﺍﻗﻊ ﻓﻬﻤﺎ ﳊﺮﻛﻴﺘﻪ ﻭﺇﺩﺭﺍﻛﺎ ﻟﺘﻔﺎﻋﻼﺗﻪ ﺍﻟﺴﻴﺎﺳﻴﺔ ﻭﺍﻻﻗﺘﺼﺎﺩﻳﺔ‬
‫ﺑﻄﺮﻕ ﻣﻨﻬﺠﻴﺔ ﻭ ﻭﺳﺎﺋﻞ ﻋﻠﻤﻴﺔ‪ ،‬ﺗﺴﺎﻋﺪ ﻋﻠﻰ ﺍﺳﺘﻨﺒﺎﻁ ﺍﳌﻔﺎﻫﻴﻢ ﻭﺍﳌـﺼﻄﻠﺤﺎﺕ‪ ،‬ﻭﲤﻜـﻦ ﻣـﻦ‬
‫ﺍﺳﺘﺨﻼﺹ ﺍﻟﻨﻈﺮﻳﺎﺕ ﺍﳌﻌﺮﻓﻴﺔ ﻭ ﺍﻟﻘﻮﺍﻧﲔ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﱵ ﺑﻮﺍﺳﻄﺘﻬﺎ ﻳﺘﻢ ﺍﻟﺘﺤﻜﻢ ﰲ ﺗﻮﺟﻴـﻪ ﺣﺮﻛﻴـﺔ‬
‫)‪. (1‬‬
‫ﺍ‪‬ﺘﻤﻊ ﻭﻓﻘﺎ ﻷﻫﺪﺍﻓﻪ ﺍﳊﻀﺎﺭﻳﺔ ﻭﻏﺎﻳﺎﺗﻪ ﺍﻟﺜﻘﺎﻓﻴﺔ "‬
‫ﻭﻻﺷﻚ ﺃﻥ ﺍﻟﺘﻨﻈﲑ ‪‬ﺬﺍ ﺍﳌﻔﻬﻮﻡ ﳝﺜﻞ ﺑﺎﻟﻨﺴﺒﺔ ﻷﻣﺘﻨﺎ ﺍﻟﻌﺮﺑﻴﺔ ﺧﺎﺻﺔ ‪ ،‬ﻭﺍﻹﺳﻼﻣﻴﺔ ﻋﺎﻣﺔ‪ ،‬ﺣﺎﺟـﺔ‬
‫ﺣﻴﻮﻳﺔ ﻻ ﻏﲎ ﻋﻨﻬﺎ‪،‬ﺣﻴﺚ ﺃﻧﻪ ﻣﻦ ﻫﺬﺍ ﺍﳌﻨﻈﻮﺭ ﻳﻌﺘﱪﺍﻟﺘﻨﻈﲑ ﺃﺩﺍﺓ ﺣﺎﲰﺔ ﻹﺣﺪﺍﺙ ﻋﻤﻠﻴﺔ ﺍﻟﺘﻐـﻴﲑ ﰲ‬
‫ﳎﺘﻤﻌﺎﺗﻨﺎ ‪ ،‬ﻭﲢﺮﻳﺮﻫﺎ ﻣﻦ ﻗﻴﺪ ﺍﻟﺘﺒﻌﻴﺔ ﻭﺍﻟﺘﻘﻠﻴﺪ ‪ ،‬ﻭﺇﻋﻄﺎﺋﻬﺎ ﺩﻓﻌﺎ ﻗﻮﻳﺎ‪ ،‬ﻳﺪﻓﻊ ‪‬ﺎ ﺇﱃ ﻋﺎﱂ ﺍﻻﺑﺘﻜـﺎﺭ‬
‫ﻭﺍﻹﺑﺪﺍﻉ‪ ،‬ﺫﻟﻚ ﻫﻮ ﺍﻟﺴﺒﻴﻞ ﺍﻟﻮﺣﻴﺪ ﻟﺘﺤﻘﻴﻖ ﻋﺰ‪‬ﺎ ‪ ،‬ﻭﺗﺄﻛﻴﺪ ﻣﻨﻌﺘﻬﺎ‪ ،‬ﻭﺿﻤﺎﻥ ﺍﺳﺘﻤﺮﺍﺭﻫﺎ‪ ،‬ﻭﺗﻌﺰﻳﺰ‬
‫ﻭﺟﻮﺩﻫﺎ‪ ،‬ﻭﻳﻜﻔﻞ ﺩﳝﻮﻣﺘﻬﺎ ﻣﻬﻤﺎ ﺍﻣﺘﺪﺕ ‪‬ﺎ ﺍﳊﻴﺎﺓ‪.‬‬
‫ﻓﻨﺤﻦ ﰲ ﺣﺎﺟﺔ ﻣﺎﺳﺔ ﺇﱃ ﺍﻟﺘﻨﻈﲑ ﻛﺄﺩﺍﺓ ﻹﺣﺪﺍﺙ ﺍﻟﺘﻐﻴﲑ ﺍﻹﳚﺎﰊ‪ ،‬ﺍﻟﺬﻱ ﻧﻄﻤﺢ ﺇﻟﻴﻪ‪ .‬ﻓﻬﻞ ﻫﻨﺎﻙ‬
‫ﻋﻼﻗﺔ ﺑﻴﻨﻪ ﻭ ﺑﲔ ﺍﳌﻘﺎﺻﺪ ﻋﺎﻣﺔ ‪ ،‬ﻭ ﺍﳌﻘﺎﺻﺪ ﺍﻟﺸﺮﻋﻴﺔ ﺧﺎﺻﺔ ؟‪.‬‬
‫ﻭﺇﻥ ﻛﺎﻧﺖ ﻓﻤﺎ ﻫﻲ ﻃﺒﻴﻌﺘﻬﺎ ؟ ‪.‬ﻫﺬﺍ ﻣﺎ ﻧﺄﻣﻞ ﺃﻥ ﻧﻘﻒ ﻋﻠﻴﻪ ﰲ ﺍﳌﺒﺤﺚ ﺍﻵﰐ‪:‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ ‪ :‬ﺍﳌﻘﺎﺻﺪ ﺍﻟﺸﺮﻋﻴﺔ‬
‫‪ -1‬ﻣﻌﲎ ﺍﳌﻘﺎﺻﺪ ‪:‬‬
‫ﺇﻥ ﻛﻠﻤﺔ ﺍﳌﻘﺎﺻﺪ ﻟﻴﺴﺖ ﻛﻠﻤﺔ ﻣﻬﺠﻮﺭﺓ ﻭﻻ ﺑﻜﻠﻤﺔ ﻣﺘﺮﻭﻛﺔ ‪ ،‬ﻓﻬﻲ ﻣﺘﺪﺍﻭﻟﺔ ﻻ ﰲ ﻛﺘﺐ ﺃﻫﻞ‬
‫ﺍﻟﻔﻜﺮ ﻭ ﺍﻻﺧﺘﺼﺎﺹ ﻓﻘﻂ‪ ،‬ﺑﻞ ﰲ ﺍﳊﻮﺍﺭ ﺍﻟﻌﺎﺩﻱ ﺑﲔ ﺍﻟﻨﺎﺱ‪ ،‬ﻭ ﻟﻜﻨﻬﺎ ﻣﻊ ﺗﺪﺍﻭﳍﺎ ﻭ ﺭﻏﻢ ﺷﻴﻮﻋﻬﺎ‬
‫ﺇﻻ ﺃ‪‬ﺎ ﰲ ﺣﺎﺟﺔ ﺇﱃ ﺿﺒﻂ ﻣﺪﻟﻮﳍﺎ‪ ،‬ﻭ ﲢﺪﻳﺪ ﳎﺎﳍﺎ ﺧﺎﺻﺔ ﻭﳓﻦ ﰲ ﺻﺪﺩ ﲝﺚ ﻋﻠﻤﻲ ﻳﻔﺘﺮﺽ ﻓﻴﻪ‬
‫ﺍﻟﻀﺒﻂ ﻭﺍﻟﺪﻗﺔ‪ ،‬ﻭﺫﻟﻚ ﺷﺮﻁ ﻣﻨﻬﺠﻲ ﻻ ﺳﺒﻴﻞ ﺇﱃ ﺍﻟﺘﻨﻜﺮ ﻟﻪ ﺃﻭ ﲡﺎﻫﻠﻪ‪ ،‬ﻛﻤﺎ ﺃ‪‬ﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻨﺎ ﺗﻌﺘـﱪ‬
‫ﺍﳌﻔﺘﺎﺡ ﺍﻟﻌﺎﻡ ﳍﺬﺍ ﺍﻟﺒﺤﺚ ﺍﻟﺸﺎﺋﻚ ﺍﻟﺬﻱ ﳔﻮﺽ ﻓﻴﻪ‪ ،‬ﻭﲢﺪﻳﺪ ﻣﻌﺎﱂ ﺍﳌﺪﻟﻮﻝ ﻟﻐﻮﻳـﺎ ﻭ ﺍﺻـﻄﻼﺣﻴﺎ‬
‫ﺑﺼﻮﺭﺓ ﻣﺎ ﻟﻀﺒﻂ ﻭﲢﺪﻳﺪ ﻣﻌﺎﱂ ﺍﻟﺒﺤﺚ ﺫﺍﺗﻪ ﻭﺗﻌﻴﲔ ﳊﺪﻭﺩﻩ‪.‬‬
‫)‪ (1‬ﳎﻠﺔ ﺍﻟﺒﺼﲑﺓ ﻟﻠﺒﺤﻮﺙ ﻭ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﻟﻌﺪﺩ ﺍﻟﺜﺎﱐ ‪ ،‬ﻛﻠﻤﺔ ﺍﻟﻌﺪﺩ‪.‬‬
‫‪127‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ)ﺗﻨﻈﲑﻱ‪ (01‬ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋﺎﺷﻮﺭ)ﺍﳌﻔﺎﻫﻴﻢ ﻭ ﻃﺮﻕ ﺍﻟﻜﺸﻒ ﻋﻦ ﺍﳌﻘﺎﺻﺪ )ﺃﻗﺴﺎﻣﻬﺎ ﻭ ﺃﻧﻮﺍﻋﻬﺎ ﻭ‬
‫ﻣﺮﺍﺗﺒﻬﺎ((‬
‫ﻓﻤﺎ ﺗﻌﲏ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻟﻐﺔ ﻭ ﺍﺻﻄﻼﺣﺎ ؟‬
‫ﺃ‪ -‬ﻣﻔﻬﻮﻡ ﺍﳌﻘﺎﺻﺪ ﻟﻐﺔ ﻭ ﺍﺻﻄﻼﺣﺎ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭ ﺍﻟﺴﻨﺔ ‪:‬‬
‫ﺍﳌﻘﺎﺻﺪ‪":‬ﲨﻊ ﻣﻘﺼﺪ ‪ ،‬ﻭ ﺍﳌﻘﺼﺪ‪:‬ﻣﺼـﺪﺭ ﻣﻴﻤﻲ ﻣﺄﺧﻮﺫ ﻣﻦ ﺍﻟﻔﻌﻞ "ﻗﺼﺪ"‪ .‬ﻳﻘﺎﻝ ‪ :‬ﻗـﺼﺪ ‪،‬‬
‫ﻳﻘﺼﺪ‪ ،‬ﻗﺼﺪﺍ ‪ ،‬ﻣﻘﺼﺪﺍ ‪ .‬ﻭ ﻫﻮ ﻓﻴﻤﺎ ﻳﺮﻯ ﺍﺑﻦ ﺟﲏ ﻳﻌﲏ ﺍﻻﻋﺘﺰﺍﻡ ﻭﺍﻟﺘﻮﺟﻪ ‪ ،‬ﻭﺍﻟﻨﻬﻮﺽ ﳓﻮ ﺍﻟﺸﻲﺀ‬
‫ﻋﻠﻰ ﺍﻋﺘﺪﺍﻝ ﻛﺎﻥ ﺫﻟﻚ ﺃﻭ ﺟﻮﺭ ‪.‬‬
‫ﻭﻗﺪ ﻳﻌﲎ ﺍﻟﻌﺪﻝ ﻭﺍﻟﺘﻮﺳﻂ ﻭ ﳎﺎﻧﺒﺔ ﺍﻹﻓﺮﺍﻁ‪،‬ﻭﺍﻟﺘﻔﺮﻳﻂ ﻓﻤﻦ ﳎﻴﺌﻪ ﲟﻌﲎ ﺍﻟﻌﺪﻝ ﻗﻮﻝ ﺍﻟﺸﺎﻋﺮ ‪:‬‬
‫ﻋﻠﻰ ﺍﳊﻜﻢ ﺍﳌﺄﰐ ﻳﻮﻣﺎ ﺇﺫﺍ ﻗﻀﻰ *** ﻗﻀﻴﺘﻪ ﺃﻻ ﳚﻮﺭ ﻭ ﻳﻘﺼﺪ)*( "‬
‫)‪(1‬‬
‫ﻭﻫﻜﺬﺍ ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﻧﻘﻮﻝ‪ ،‬ﺃﻥ ﺍﻟﻜﻠﻤﺔ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﻠﻐﻮﻳﺔ ﻳﺘﺤﺪﺩ ﻣﺪﻟﻮﳍﺎ ﺣﻮﻝ ﻣﻌﺎﻥ‬
‫ﺃﺳﺎﺳﻴﺔ ﻫﻲ ‪:‬‬
‫ﺍﻟﺘﻮﺟﻪ‪ ،‬ﺍﻟﻐﺎﻳﺔ‪ ،‬ﺍﻟﺘﺤﻜﻢ‪ ،‬ﺍﻻﻋﺘﺪﺍﻝ‪ ،‬ﺍﻻﺳﺘﻘﺎﻣﺔ‪ ،‬ﻭﻛﻞ ﻫﺬﻩ ﺍﳌﻌﺎﱐ ﺇﺫﺍ ﺗﺄﻣﻠﻨﺎﻫﺎ ﺟﻴﺪﺍ ﻓﺈ‪‬ﺎ ﺗﺮﺟﻊ‬
‫ﺇﱃ ﻣﻌﻨﻴﲔ ﳘﺎ ‪:‬‬
‫‪ .2‬ﻭﻣﺮﺍﺩ ﻳﱰﻉ ﺇﻟﻴﻪ )ﺍﻟﺸﺎﺭﻉ(‬
‫‪ .1‬ﻣﺮﻳﺪ ﻳﻨــﺰﻉ )ﺍﳌﺸﺮﻉ ﻟﻪ(‬
‫)ﺍﳌﻜﻠﻒ(‬
‫)ﺍﻟﺸﺎﺭﻉ(‬
‫ﻭ ﻛﻼ ﺍﳌﻌﻨﻴﲔ ﺭﻛﻨﺎﻥ ﺃﺳﺎﺳﻴﺎﻥ ﰲ ﺍﳌﻘﺎﺻﺪ ﺇﺫ ﻻ ﻣﻘﺎﺻﺪ ﺑﺪﻭﻥ ﻃﻼ‪‬ﺎ‪ ،‬ﻭﻻ ﻃﻼﺏ ﳍﺎ ﺇﺫﺍ ﱂ ﺗﻜﻦ‬
‫ﻣﻮﺟﻮﺩﺓ ﻭﻣﺘﻨﻮﻋﺔ ﻭﻗﺎﺑﻠﺔ ﻟﻠﺘﻌﺮﻑ ﻋﻠﻴﻬﺎ‪ ،‬ﺣﱴ ﺗﱰﻉ ﺍﻹﻳﺮﺍﺩﺍﺕ ﳓﻮﻫﺎ ﻭﺗﺘﻮﻕ ﺇﻟﻴﻬﺎ ﺑﻐﺾ ﺍﻟﻨﻈﺮ ﻋﻦ‬
‫ﺻﻌﻮﺑﺔ ﲡﻠﻴﻬﺎ ﻭﻗﺎﺑﻠﻴﺔ ﲢﻘﻴﻘﻬﺎ‪.‬‬
‫ﻭ ﻫﻜﺬﺍ ﳝﻜﻦ ﺃﻥ ﳔﻠﺺ ﺇﱃ ﺍﻟﻜﻠﻤﺔ ﻣﻦ ﺣﻴﺚ ﺍﻟﻠﻐﺔ ‪ ،‬ﻭﻫﻲ ﺍﳌﻄﻠﺐ ﺍﻟﺬﻱ ﻧﺘﺨﲑﻩ ﻭﻧﺘﺤﺮﻙ ﺇﱃ‬
‫ﻃﻠﺒﻪ ﺭﻏﺒﺔ ﺃﻭ ﺭﻫﺒﺔ‪ ،‬ﻣﺎﺩﻳﺎ ﻛﺎﻥ ﺃﻭ ﻣﻌﻨﻮﻳﺎ‪ .‬ﻳﺴﲑﺍ ﻛﺎﻥ ﺃﻭ ﻋﺴﲑﺍ‪ ،‬ﻭﻻ ﻧﻜﻒ ﻋﻦ ﻧﺸﺎﻃﻨﺎ ﺇﻻ ﺑﻌـﺪ‬
‫ﲢﺼﻴﻠﻪ‪.‬‬
‫*‬
‫ﻭﺭﺩﺕ ﻟﻔﻈﺔ )ﻕ ﺹ ﺩ( ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻛﺎﻟﺘﺎﱄ ﺣﺴﺐ ﺗﺮﺗﻴﺐ ﺍﳌﺼﺤﻒ ﺍﻟﺸﺮﻳﻒ‬
‫)*( ﻭﻳﺮﻭﻯ ﺃﻥ ﺍﻟﺒﻴﺖ ﻟﻠﺸﺎﻋﺮ‪ :‬ﺍﻟﺘﻐﻠﱯ ﺍﻟﻠﺤﺎﻡ ‪ ،‬ﻭﻳﺮﻭﻯ ﻟﻌﺒﺪ ﺍﻟﺮﲪﺎﻥ ﺑﻦ ﺍﳊﻜﻢ‪ .‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻴﻮﰊ‪ ،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﻭﻋﻼﻗﺘﻬﺎ ﺑﺎﻷﺩﻟﺔ ﺍﻟﺸﺮﻋﻴﺔ‪،‬ﺹ ‪.27‬‬
‫)‪-(1‬ﻛﻤﺎﻝ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺑﻦ ﻣﻜﺮﻡ ﺍﺑﻦ ﻣﻨﻈﻮﺭ ﺍﻻﻓﺮﻳﻘﻲ ‪ ،‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪ ،‬ﻡ‪ ،3‬ﺇﻋﺪﺍﺩ ﻳﻮﺳﻒ ﺍﳋﻴﺎﻁ‪ ،‬ﺩﺍﺭ ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪ ،‬ﺑﲑﻭﺕ ﻟﺒﻨﺎﻥ‪،‬ﺩﻁ‪،‬ﺩﺕ‪ ،‬ﺹ ‪.353‬‬
‫* ﻳﻨﻈﺮ ‪ :‬ﳏﻤﺪ ﻓﺆﺍﺩ ﻋﺒﺪ ﺍﻟﺒﺎﻗﻲ‪ ،‬ﺍﳌﻌﺠﻢ ﺍﳌﻔﻬﺮﺱ ﻷﻟﻔﺎﻅ‪،‬ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ .‬ﻟﻔﻈﺔ ‪ :‬ﻗﺼﺪ‪.‬‬
‫‪128‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ)ﺗﻨﻈﲑﻱ‪ (01‬ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋﺎﺷﻮﺭ)ﺍﳌﻔﺎﻫﻴﻢ ﻭ ﻃﺮﻕ ﺍﻟﻜﺸﻒ ﻋﻦ ﺍﳌﻘﺎﺻﺪ )ﺃﻗﺴﺎﻣﻬﺎ ﻭ ﺃﻧﻮﺍﻋﻬﺎ ﻭ‬
‫ﻣﺮﺍﺗﺒﻬﺎ((‬
‫‪-1‬‬
‫‪1‬‬
‫‪2‬‬
‫‪-2‬‬
‫‪" -3‬‬
‫‪" -4‬‬
‫‪" -5‬‬
‫‪" -6‬‬
‫‪3‬‬
‫‪4‬‬
‫‪5‬‬
‫‪6‬‬
‫ﻭ ﻣﻦ ﺧﻼﻝ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﻭ ﺍﻻﺳﺘﺪﻻﻝ ‪‬ﺎ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ – ﺍﳌﻘﺎﺻـﺪ – ﻧﻨﻈـﺮ ﰲ‬
‫ﺗﻔﺴﲑﻫﺎ ﻟﻠﻌﻼﻣﺔ ﺍﻵﻟﻮﺳﻲ ‪:‬‬
‫‪ " -1‬ﻭﻣﻨﻬﻢ ﺃﻣﺔ ﻣﻘﺘﺼﺪﺓ " ‪ :‬ﺃﻱ ﻃﺎﺋﻔﺔ ﻋﺎﺩﻟﺔ ﻏﲑ ﻋﺎﻟﻴﺔ ﻭﻻ ﻣﻘﺼﺮﺓ – ﻛﻤـﺎ ﺭﻭﻯ‬
‫ﻋﻦ ﺍﻟﺮﺑﻴﻊ – ﻭﻫﻢ ﺍﻟﺬﻳﻦ ﺃﺳﻠﻤﻮﺍ ﻣﻨﻬﻢ ﻭ ﺗﺎﺑﻌﻮﺍ ﺍﻟﻨﱯ ‪ ،‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ‪،‬‬
‫ﻛﻤﺎ ﻗﺎﻝ ﳎﺎﻫﺪ ﻭ ﻏﲑﻩ ‪...‬‬
‫‪7‬‬
‫ﻭﺗﻔﺴﲑ ﺍﻻﻗﺘﺼﺎﺩ ﺑﺎﻟﺘﻮﺳﻂ ﰲ ﺍﻟﻌﺪﺍﻭﺓ ﺑﻌﻴﺪ "‬
‫‪ " -2‬ﻟﻮ ﻛﺎﻥ ﻋﺮﺿﺎ ﻗﺮﻳﺒﺎ ﻭﺳﻔﺮﺍ ﻗﺎﺻﺪﺍ "‬
‫ﺍﻟﻘﺎﺻﺪ ﻫﻮ ﺍﻟﺴﻬﻞ ﻣﻦ ﺍﻷﺳﻔﺎﺭ ‪ 1‬ﺃﻱ ﻣﺘﻮﺳﻄﺎ ﺑﲔ ﺍﻟﻘﺮﺏ ﻭﺍﻟﺒﻌﺪ‪...‬ﻭﺍﺳﺘﺪﻝ ﺑﺎﻵﻳـﺔ ﻋﻠـﻰ ﺃﻥ‬
‫‪2‬‬
‫ﺍﻟﻘﺪﺭﺓ ﻗﺒﻞ ﺍﻟﻔﻌﻞ "‬
‫‪ 1‬ﺍﳌﺎﺋﺪﺓ‪ ،‬ﺍﻵﻳﺔ ‪.66‬‬
‫‪ 2‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ‪ ،‬ﺍﻵﻳﺔ ‪.42‬‬
‫‪ 3‬ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ‪ ،‬ﺍﻵﻳﺔ ‪.09‬‬
‫‪ 4‬ﺳﻮﺭﺓ ﻟﻘﻤﺎﻥ‪ ،‬ﺍﻵﻳﺔ ‪.19‬‬
‫‪ 5‬ﺳﻮﺭﺓ ﻟﻘﻤﺎﻥ‪ ،‬ﺍﻵﻳﺔ ‪.32‬‬
‫‪ 6‬ﺳﻮﺭﺓ ﻓﺎﻃﺮ‪ ،‬ﺍﻵﻳﺔ ‪.32‬‬
‫‪ 7‬ﺍﻵﻟﻮﺳﻲ‪ ،‬ﺭﻭﺡ ﺍﳌﻌﺎﱐ‪ ،‬ﺝ ‪ 06‬ﻁ ﻣﻨﲑﻳﺔ ‪ ،‬ﺩ ﻁ‪ ،‬ﺩﺕ‪ ،‬ﺹ ‪.186-185‬‬
‫‪129‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ)ﺗﻨﻈﲑﻱ‪ (01‬ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋﺎﺷﻮﺭ)ﺍﳌﻔﺎﻫﻴﻢ ﻭ ﻃﺮﻕ ﺍﻟﻜﺸﻒ ﻋﻦ ﺍﳌﻘﺎﺻﺪ )ﺃﻗﺴﺎﻣﻬﺎ ﻭ ﺃﻧﻮﺍﻋﻬﺎ ﻭ‬
‫ﻣﺮﺍﺗﺒﻬﺎ((‬
‫‪ " -3‬ﻭﻋﻠﻰ ﺍﷲ ﻗﺼﺪ ﺍﻟﺴﺒﻴﻞ "‪.‬‬
‫ﺍﻟﻘﺼﺪ ﻣﺼﺪﺭ ﲟﻌﲎ ﺍﻟﻔﺎﻋﻞ‪ ،‬ﻳﻘﺎﻝ ‪ :‬ﺳﺒﻴﻞ ﻗﺼﺪ ﻭﻗﺎﺻﺪ ﺃﻱ ﻣﺴﺘﻘﻴﻢ ﻛﺄﻧﻪ ﻳﻘﺼﺪ ﺍﻟﻮﺟـﻪ‬
‫ﺍﻟﺬﻱ ﻳﺆﻣﻪ ﺍﻟﺴﺎﻟﻚ ﻭﻻ ﻳﻌﺪﻝ ﻋﻨﻪ ﻓﻬﻮ ﳓﻮ ‪‬ﺮ ﺟﺎﺭ ﻭﻃﺮﻳﻖ ﺳﺎﺋﺮ‪.‬‬
‫ﻭﻗﻴﻞ ‪ :‬ﻫﺪﺍﻳﺔ ﺍﻟﻄﺮﻳﻖ ﺍﳌﺴﺘﻘﻴﻢ ﺍﳌﻮﺻﻞ ﳌﻦ ﺳﻠﻜﻪ ﺇﱃ ﺍﳊﻖ ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﺘﻮﺣﻴﺪ ﺑﻨـﺼﺐ ﺍﻷﺩﻟـﺔ‬
‫ﻭﺇﺭﺳﺎﻝ ﺍﻟﺮﺳﻞ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﻭﺇﻧﺰﺍﻝ ﺍﻟﻜﺘﺐ ﻟﺪﻋﻮﺓ ﺍﻟﻨﺎﺱ ﺇﻟﻴﻪ ‪.‬‬
‫ﻭﺍﳉﻤﻠﺔ ﻋﻠﻰ ﻣﺎ ﺍﺧﺘﺎﺭﻩ ﺑﻌﺾ ﺍﶈﻘﻘﲔ ﺍﻋﺘﺮﺍﺿﻴﺔ ﺟﻲﺀ ‪‬ﺎ ﻟﺒﻴﺎﻥ ﺍﳊﺎﺟﺔ ﺇﱃ ﺍﻟﺒﻴـﺎﻥ ﺃﻭ ﺍﻟﺘﻌـﺪﻳﻞ‬
‫ﺑﻨﺼﺐ ﺍﻷﺩﻟﺔ ﻭﺍﻹﺭﺳﺎﻝ ﻭﺍﻹﻧﺰﺍﻝ ﺍﻷﻣﻮﺭ ﺍﳌﺬﻛﻮﺭﺓ ﺳﺎﺑﻘﺎ ﻭﺇﻇﻬﺎﺭ ﺟﻼﻟﺔ ﻗﺪﺭ ﺍﻟﻨﻌﻤﺔ ﰲ ﺫﻟـﻚ‬
‫ﻭﺫﻟﻚ ﻫﻮ ﺍﳍﺪﺍﻳﺔ ﺍﳌﻔﺴﺮﺓ ﺑﺎﻟﺪﻻﻟﺔ ﻋﻠﻰ ﻣﺎ ﻳﻮﺻﻞ ﺇﱃ ﺍﳌﻄﻠﻮﺏ ﻻ ﺍﳍﺪﺍﻳﺔ ﺍﳌﺴﺘﻠﺰﻣﺔ ﻟﻼﻫﺘﺪﺍﺀ ﺇﻟﻴـﻪ‬
‫ﻓﺈﻥ ﺫﻟﻚ ﻟﻴﺲ ﻋﻠﻰ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺃﺻﻼ ﺑﻞ ﻫﻮ ﳏﻞ ﲜﻜﻤﺘﻪ ﻛﻤﺎ ﻳﺸﲑ ﺇﻟﻴﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪:‬‬
‫*‪3‬‬
‫ﻭ ﺍﻟﻘﺼﺪ ﻫﻮ ﻧﻘﻴﺾ ﺍﻹﻓﺮﺍﻁ ﰲ ﺍﻷﻣﺮ ﻭﺍﻟﻨﻔﻘﺔ – ﺍﺳﺘﻘﺎﻣﺔ ﺍﻟﻄﺮﻳـﻖ " ‪" ...‬ﻭ ﻃﺮﻳـﻖ ﻗـﺼﺪ ﺃﻱ‬
‫‪4‬‬
‫ﻣﺴﺘﻘﻴﻢ "‬
‫‪ -4‬ﻭ ﺃﻗﺼﺪ ﰲ ﻣﺸﻴﻚ" ﺑﻌﺪ ﺍﻻﺟﺘﻨﺎﺏ ﻋﻦ ﺍﳌﺮﺡ ﻓﻴﻪ ﺃﻱ ﺗﻮﺳﻂ ﻓﻴﻪ‬
‫ ﺑﲔ ﺍﻟﺪﺑﻴﺐ ﻭﺍﻹﺳﺮﺍﻉ ﻣﻦ ﺍﻟﻘﺼﺪ ﻭﻫﻮ ﺍﻻﻋﺘﺪﺍﻝ ‪.‬‬‫ﻗﺎﻝ ﺍﻟﻌﻘﺎﺩ ‪:‬‬
‫ﺩﺍﻭﺍﱐ ﻭ ﺃﻗﺘﺼﺪ‪ ،‬ﻓﻔﻲ ﺍﻟﱪﺀ ﻟﻮﻛﺎ *** ﻥ ﺳﻘﺎﻣﻲ‪ ،‬ﻭ ﰲ ﺍﻟﺴﻘﺎﻣﻲ ﺩﻭﺍﱐ !‬
‫‪5‬‬
‫ﻭﻗﺮﺉ } ﻭﺃﻗﺼﺪ{ ﺑﻘﻄﻊ ﺍﳍﻤﺰﺓ ﻭﻧﺴﺒﻬﺎ ﺍﺑﻦ ﺧﻠﻮﻳﻪ ﻟﻠﺤﺠﺎﺯﻱ ﻣﻦ ﺃﻗﺼﺪ ﺍﻟﺮﺍﻣﻲ ﺇﺫﺍ ﺳﺪﺩ‬
‫ﺳﻬﻤﻪ ﳓﻮ ﺍﻟﺮﻣﻴﺔ ﻭﻭﺟﻬﻪ ﺇﻟﻴﻬﺎ ﻟﻴﺼﻴﺒﻬﺎ ﺃﻱ ﺳﺪﺩ ﰲ ﻣﺸﻴﻚ ﻭﺍﳌﺮﺍﺩ ﺍﻣﺶ ﻣﺸﻴﺎ ﺣﺴﻨﺎ ؛ﻭﻛﺄﻧـﻪ‬
‫‪6‬‬
‫ﺃﺭﻳﺪ ﺍﻟﺘﻮﺳﻂ ﺑﲔ ﺍﳌﺸﻴﲔ ﺍﻟﺴﺮﻳﻊ ﻭ ﺍﻟﺒﻄﻲﺀ ﻓﺘﺘﻮﺍﻓﻖ ﺍﻟﻘﺮﺍﺀﺗﺎﻥ‪.‬‬
‫ﻭ ﺃﻧﺸﺪ ﺃﺑﻮ ﻓﺮﺍﺱ ‪ :‬ﺃﻗﻠﲏ! ﺍﻗﻠﲏ ﻋﺜﺮﺓ ﺍﻟﺪﻫﺮ ﺇﻧﻪ **** ﺭﻣﺎﱐ ﺑﺴﻬﻢ‪ ،‬ﺻﺎﺋﺐ ﺍﻟﻨﺼﻞ ﻣﻘﺼﺪ!‬
‫‪ 1‬ﺍﻟﻘﺎﻣﻮﺱ ﺍﳉﺪﻳﺪ ﻟﻠﻄﻼﺏ‪ ،‬ﺗﻘﺪﱘ ﳏﻤﻮﺩ ﺍﳌﺴﻌﺪﻱ‪ ،‬ﺍﻟﺸﺮﻛﺔ ﺍﻟﺘﻮﻧﺴﻴﺔ ﻭ ﺍﳉﺰﺍﺋﺮﻳﺔ ﻟﻠﺘﻮﺯﻳﻊ‪ ،‬ﻁ‪...1983 – 4‬‬
‫‪ 2‬ﺭﻭﺣﺎ ﺍﳌﻌﺎﱐ ﻣﺼﺪﺭ ﺳﺎﺑﻖ ﺡ‪ /09‬ﺹ ‪.106‬‬
‫* ﺍﻟﻨﺤﻞ ﺁﻳﺔ ﺭﻗﻢ ‪.09‬‬
‫‪ 3‬ﺭﻭﺡ ﺍﳌﻌﺎﱐ‪ ،‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ‪ ،‬ﺝ ‪ ،13‬ﺹ ‪.104 ،103‬‬
‫‪ 4‬ﺍﻟﻘﺎﻣﻮﺱ ﺍﳉﺪﻳﺪ ﻟﻠﻄﻼﺏ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ ﺹ ‪ ،‬ﺣﺮﻑ ﻕ‪.‬ﺹ‪.‬ﺩ‪.‬‬
‫‪ 5‬ﺍﻟﻘﺎﻣﻮﺱ ﺍﳉﺪﻳﺪ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ ﺣﺮﻑ ﻕ ‪.‬‬
‫‪ 6‬ﺭﻭﺡ ﺍﳌﻌﺎﱐ‪ ،‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ‪ ،‬ﺝ ‪ ،21‬ﺹ ‪.91 ،90‬‬
‫‪130‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ)ﺗﻨﻈﲑﻱ‪ (01‬ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋﺎﺷﻮﺭ)ﺍﳌﻔﺎﻫﻴﻢ ﻭ ﻃﺮﻕ ﺍﻟﻜﺸﻒ ﻋﻦ ﺍﳌﻘﺎﺻﺪ )ﺃﻗﺴﺎﻣﻬﺎ ﻭ ﺃﻧﻮﺍﻋﻬﺎ ﻭ‬
‫ﻣﺮﺍﺗﺒﻬﺎ((‬
‫‪-5‬‬
‫‪-6‬‬
‫" ﻓﻠﻤﺎ ﳒﺎﻫﻢ ﺇﱃ ﺍﻟﱪ ﻓﻤﻨﻬﻢ ﻣﻘﺘﺼﺪ" ﺳﺎﻟﻚ ﺍﻟﻘﺼﺪ ﺃﻱ ﺍﻟﻄﺮﻳﻖ ﺍﳌﺴﺘﻘﻴﻢ ﻻ ﻳﻌﺪﻝ‬
‫ﻋﻨﻪ ﻟﻐﲑﻩ ﻭ ﺃﺻﻠﻪ ﺍﺳﺘﻘﺎﻣﺔ ﺍﻟﻄﺮﻳﻖ ﰒ ﺃﻃﻠﻖ ﻋﻠﻴﻪ ﻣﺒﺎﻟﻐﺔ‪ ،‬ﻭﺍﳌﺮﺍﺩ ﺑﺎﻟﻄﺮﻳﻖ ﺍﳌﺴﺘﻘﻴﻢ‬
‫ﺍﻟﺘﻮﺣﻴﺪ ﳎﺎﺯﺍ ﻓﻜﺄﻧﻪ ﻗﻴﻞ‪:‬ﻓﻤﻨﻬﻢ ﻣﻘﻴﻢ ﻋﻠﻰ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻭﻗﻮﻝ ﺍﳊـﺴﻦ ﺃﻱ ﻣـﺆﻣﻦ‬
‫ﻳﻌﺮﻑ ﺣﻖ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻫﺬﻩ ﺍﻟﻨﻌﻤﺔ ﻳﺮﺟﻊ ﺇﱃ ﻫﺬﺍ‪ ،‬ﻭﻗﻴﻞ‪:‬ﻣﻘﺘﺼﺪ ﻣﻦ ﺍﻻﻗﺘـﺼﺎﺩ‬
‫ﲟﻌﲎ ﺍﻟﺘﻮﺳﻂ ﻭﺍﻻﻋﺘﺪﺍﻝ‪.‬‬
‫ﻭ ﺍﳌﻮﺍﺩ ﺣﻴﻨﺌﺬ‪ ،‬ﻋﻠﻰ ﻣﺎ ﻗﻴﻞ ‪ :‬ﻣﺘﻮﺳﻂ ﰲ ﺃﻗﻮﺍﻟﻪ ﻭ ﺃﻓﻌﺎﻟﻪ ﺑﲔ ﺍﳋﻮﻑ ﻭ ﺍﻟﺮﺟـﺎﺀ‬
‫ﻣﻮﻑ ﲟﺎ ﻋﺎﻫﺪ ﻋﻠﻴﻪ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﻟﺒﺤﺮ‪ ،‬ﻭ ﺗﻔﺴﲑﻩ ﲟﻮﻑ ﺑﻌﻬﺪﻩ ﻣﺮﻭﻱ ﻋﻦ ﺍﺑﻦ‬
‫ﻋﺒﺎﺱ‪ ،‬ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻬﻤﺎ ‪:‬‬
‫ﻭ ﻗﻴﻞ ﻣﺘﻮﺳﻂ ﰲ ﺍﻹﺧﻼﺹ ﺍﻟﺬﻱ ﻛﺎﻥ ﻋﻠﻴﻪ ﰲ ﺍﻟﺒﺤﺮ ﻓﺈﻥ ﺍﻹﺧﻼﺹ ﺍﳊـﺎﺩﺙ‬
‫‪1‬‬
‫ﻋﻨﺪ ﺍﳋﻮﻑ ﻗﻠﻤﺎ ﻳﺒﻘﻰ ﻷﺣﺪ ﻋﻨﺪ ﺯﻭﺍﻝ ﺍﳋﻮﻑ‪.‬‬
‫" ﻓﻤﻨﻬﻢ ﻇﺎﱂ ﻟﻨﻔﺴﻪ ﻭ ﻣﻨﻬﻢ ﻣﻘﺘﺼﺪ" ﻳﺘﺮﺩﺩ ﺑﲔ ﺍﻟﻌﻤﻞ ﺑﻪ ﻭ ﳐﺎﻟﻔﺘﻪ ﻓﻴﻌﻤﻞ ﺗﺎﺭﺓ‬
‫‪2‬‬
‫ﻭ ﳜﺎﻟﻒ ﺃﺧﺮﻯ‪ ،‬ﻭ ﺃﺻﻞ ﻣﻌﲎ ﺍﻹﻗﺘﺼﺎﺩ ﺍﻟﺘﻮﺳﻂ ﰲ ﺍﻷﻣﺮ‪.‬‬
‫ﻭ " ﺍﻟﻘﺼﺪ " ﺇﺗﻴﺎﻥ ﺍﻟﺸﻲﺀ ﻭ ﺑﺎﺑﻪ ﺿﺮﺏ ﺗﻘﻮﻝ " ﻗﺼﺪ " ﻭ ﻗﺼﺪ ﻟﻪ ﻭ ﻗﺼﺪ ﺇﻟﻴﻪ‬
‫ﻛﻠﻪ ﲟﻌﲎ ﻭﺍﺣﺪ‪.‬‬
‫ﻭ " ﻗﺼﺪ " ﻗﺼﺪﻩ ﳓﺎ ﳓﻮﻩ‪.‬‬
‫ﻭ " ﺍﻟﻘﺼﺪ " ﺑﲔ ﺍﻹﺳﺮﺍﻑ ﻭ ﺍﻟﺘﻘﺘﲑ ﻳﻘﺎﻝ ﻓـﻼﻥ )ﻣﻘﺘـﺼﺪ( ﰲ ﺍﻟﻨﻔﻘـﺔ ‪ ...‬ﻭ‬
‫‪3‬‬
‫)ﺍﻟﻘﺼﺪ( ﺍﻟﻌﺪﻝ‪.‬‬
‫ﺏ‪ -‬ﻋﻼﻗــﺔ ﺍﳌﻘﺎﺻـﺪ ﺑﺎﻟﺴﻨـﺔ‪:‬‬
‫" ﺇﻥ ﻣﻘﺎﺻﺪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭ ﺣﻘﺎﺋﻘﻪ ﻭ ﺃﺳﺮﺍﺭﻩ ﻻ ﺗﻌﺮﻑ ﺇﻻ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﺴﻨﺔ ﺍﻟﱵ ﺟﺎﺀ‬
‫‪‬ﺎ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ‪ ،‬ﻓﺎﳍﺪﻳﺔ ﺇﱃ ﻣﻘﺎﺻﺪ ﺍﻟﺪﻳﻦ ﻻ ﺗﻜﻮﻥ ﺇﻻ ﻋﻦ ﻃﺮﻳﻘﻪ ﻭ ﺇﺗﺒـﺎﻉ‬
‫‪‬ﺠﻪ‪.‬‬
‫ﺇﻥ ﻣﻌﺮﻓﺔ ﻣﺮﺍﺩ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ ﻣﻦ ﺃﻗﻮﺍﻟﻪ ﻭ ﺃﺣﻜﺎﻣﻪ ﺿﺮﻭﺭﻱ ﳌﻌﺮﻓﺔ ﻣﻘﺎﺻﺪ‬
‫ﺳﻨﺘﻪ‪ ،‬ﻭ ﺍﳉﻬﻞ ﺑﺬﻟﻚ ﺟﻬﻞ ﲟﻘﺎﺻﺪﻩ " ‪.1‬‬
‫‪ 1‬ﺭﻭﺡ ﺍﳌﻌﺎﱐ‪ ،‬ﻧﻔﺲ ﺍﻟﺮﺟﻊ‪ ،‬ﺝ ‪ ،21‬ﺹ ‪.106‬‬
‫‪ 2‬ﺭﻭﺡ ﺍﳌﻌﺎﱐ‪ ،‬ﻧﻔﺲ ﺍﻟﺮﺟﻊ‪ ،‬ﺝ ‪ ،22‬ﺹ ‪195‬‬
‫‪ 3‬ﺍﻟﺮﺍﺯﻱ ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ‪ ،‬ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ ﺭﺗﺒﻪ ﳏﻤﻮﺩ ﺧﺎﻃﺮ ‪ .‬ﻁ ﺩﺍﺭ ﺍﳌﻌﺎﺭﻑ ﲟﺼﺮ ﺩ‪.‬ﺕ‪.‬ﺩ‪.‬ﻁ ﺹ ‪.536‬‬
‫‪131‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ)ﺗﻨﻈﲑﻱ‪ (01‬ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋﺎﺷﻮﺭ)ﺍﳌﻔﺎﻫﻴﻢ ﻭ ﻃﺮﻕ ﺍﻟﻜﺸﻒ ﻋﻦ ﺍﳌﻘﺎﺻﺪ )ﺃﻗﺴﺎﻣﻬﺎ ﻭ ﺃﻧﻮﺍﻋﻬﺎ ﻭ‬
‫ﻣﺮﺍﺗﺒﻬﺎ((‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ) ﺍﻟﺼﻮﺍﺏ ﺃﻥ ﻳﻌﺮﻑ ﻣﺮﺍﺩ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ ﻣﻦ ﺃﻗﻮﺍﻟـﻪ ﻭ‬
‫ﺣﻜﻤﻪ ﻭ ﻋﻠﻠﻪ ﺍﻟﱵ ﻋﻠﻖ ﺍﻷﺣﻜﺎﻡ ‪‬ﺎ‪ ،‬ﻓﺈﻥ ﺍﻟﻐﻠﻂ ﺇﳕﺎ ﻳﻨﺸﺄ ﻣﻦ ﻋﺪﻡ ﺍﳌﻌﺮﻓﺔ ﲟﺮﺍﺩﻩ‪ ،‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫‪2‬‬
‫ﻭ ﺳﻠﻢ(‪.‬‬
‫ﻭ ﻗﺪ ﻭﺭﺩﺕ ﻟﻔﻈﺔ )ﻕ‪.‬ﺹ‪.‬ﺩ( ‪ :‬ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ ﺍﻟﺸﺮﻳﻒ ﰲ ﺍﻟﻜﺘﺐ ﺍﻟﺘﺴﻌﺔ ‪ :‬ﺍﻟﺒﺨـﺎﺭﻱ‪،‬‬
‫ﻣﺴﻠﻢ‪ ،‬ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﺍﻟﻨﺴﺎﺋﻲ‪ ،‬ﺃﺑﻮ ﺩﺍﻭﺩ‪ ،‬ﺍﺑﻦ ﻣﺎﺟﺔ‪ ،‬ﺍﻹﻣﺎﻡ ﺃﲪﺪ‪ ،‬ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ‪ ،‬ﺍﻟـﺪﺍﺭﻣﻲ‪ ،‬ﻭ ﻫـﻲ‬
‫ﻛﺎﻷﰐ ‪:‬‬
‫اﻟﺮﻗﻢ‬
‫اﻟﻤﺨـﺮج‬
‫اﻟﻜﺘـــﺎب‬
‫رﻗﻢ اﻟﺤﺪﻳﺚ‬
‫اﻟﺮاوي‬
‫ﻧﺺ اﻟﺤﺪﻳﺚ‬
‫‪.1‬‬
‫ﺍﻟﺒﺨﺎﺭﻱ‬
‫ﺍﳉﻬﺎﺩ ﻭ ﺍﻟﺴﲑ‬
‫‪2856‬‬
‫ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ‬
‫‪.2‬‬
‫ﺼ ‪‬ﺪﻫ‪‬ﺎ ﹶﻓﹶﺄﹾﻟﻘﹶﻰ ﹶﺛ ‪‬ﻮ‪‬ﺑﻪ‪...‬‬
‫ﺼ ‪‬ﺪ ﹶﻗ ‪‬‬
‫‪...‬ﹶﻓ ﹶﻘ ‪‬‬
‫‪//‬‬
‫ﺍﳌﻨﺎﻗﺐ‬
‫‪3420‬‬
‫ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻔﺎﻥ‬
‫‪.3‬‬
‫ﺝ‬
‫ﺼ ‪‬ﺪﺕ‪ِ ‬ﻟ ‪‬ﻌﹾﺜﻤ‪‬ﺎ ﹶﻥ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﺧ ‪‬ﺮ ‪‬‬
‫‪ ...‬ﹶﻓ ﹶﻘ ‪‬‬
‫ﺼﻠﹶﺎ ِﺓ‪...‬‬
‫ِﺇﻟﹶﻰ ﺍﻟ ‪‬‬
‫‪//‬‬
‫ﺍﳌﻨﺎﻗﺐ‬
‫‪3628‬‬
‫ﻋﺎﺋﺸﺔ‬
‫‪.4‬‬
‫‪...‬ﻗﹶﺎ ﹶﻝ ‪‬ﻫ ِﺬ ِﻩ ﺍﹾﻟ ﹶﻘﺼِﻴ ‪‬ﺪ ﹶﺓ‪...‬‬
‫‪//‬‬
‫ﺍﳌﻐﺎﺯﻱ‬
‫‪3979‬‬
‫ﻋﺒﺪ ﺍﷲ‬
‫‪.5‬‬
‫ﺤ ﹾﻘﺘ‪ ‬ﻪ‪...‬‬
‫ﺼ ‪‬ﺪﺕ‪ ‬ﹶﻟﻪ‪ ‬ﹶﻓﹶﻠ ِ‬
‫‪ ...‬ﺭﻣ‪‬ﺎﻧِﻲ ﹶﻓ ﹶﻘ ‪‬‬
‫‪//‬‬
‫ﺍﻟﺮﻗﺎﻕ‬
‫‪5982‬‬
‫ﻋﺒﺪ ﺍﻟﺮﲪﺎﻥ‬
‫‪.6‬‬
‫ﺼ ‪‬ﺪ ‪‬ﺗ‪‬ﺒﻠﹸﻐ‪‬ﻮﺍ‪...‬‬
‫ﺼ ‪‬ﺪ ﺍﹾﻟ ﹶﻘ ‪‬‬
‫‪...‬ﻭ‪‬ﺍﹾﻟ ﹶﻘ ‪‬‬
‫ﻣﺴﻠﻢ‬
‫ﺍﻹﳝﺎﻥ‬
‫‪142‬‬
‫ﺟﻨﺪﺏ‬
‫‪.7‬‬
‫ﺼ ‪‬ﺪ ﹶﻟﻪ‪ ‬ﹶﻓ ﹶﻘ‪‬ﺘﹶﻠﻪ‪...‬‬
‫‪...‬ﹶﻗ ‪‬‬
‫‪//‬‬
‫ﺍﳉﻤﻌﺔ‬
‫‪1433‬‬
‫ﺟﺎﺑﺮ ﺑﻦ ﲰﺮﺓ‬
‫‪.8‬‬
‫ﺼﺪ‪‬ﺍ‪...‬‬
‫ﺼﺪ‪‬ﺍ ‪‬ﻭﺧ‪ ‬ﹾﻄ‪‬ﺒﺘ‪‬ﻪ‪ ‬ﹶﻗ ‪‬‬
‫ﺻﻠﹶﺎ‪‬ﺗ ‪‬ﻪ ﹶﻗ ‪‬‬
‫‪ ...‬‬
‫‪//‬‬
‫ﺍﳉﻤﻌﺔ‬
‫‪1434‬‬
‫ﺟﺎﺑﺮ ﺑﻦ ﲰﺮﺓ‬
‫‪.9‬‬
‫ﺼﺪ‪‬ﺍ ‪‬ﻭ ‪‬ﺧ ﹾﻄ‪‬ﺒﺘ‪‬ـ ‪‬ﻪ‬
‫ﺻﻠﹶﺎ‪‬ﺗ ‪‬ﻪ ﹶﻗ ‪‬‬
‫ﺖ ‪‬‬
‫‪...‬ﹶﻓﻜﹶﺎ‪‬ﻧ ‪‬‬
‫ﺼﺪ‪‬ﺍ‪...‬‬
‫ﹶﻗ ‪‬‬
‫‪//‬‬
‫ﺍﻟﻔﻀﺎﺋﻞ‬
‫‪4316‬‬
‫ﻋﺎﻣﺮ ﺑﻦ ﻭﺍﺛﻠﺔ‬
‫‪// .10‬‬
‫ﺼﺪ‪‬ﺍ‪...‬‬
‫ﺾ ‪‬ﻣﻠِﻴﺤ‪‬ﺎ ‪‬ﻣ ﹶﻘ ‪‬‬
‫‪...‬ﻛﹶﺎ ﹶﻥ ﹶﺃ‪‬ﺑ‪‬ﻴ ‪‬‬
‫ﻓﻀﺎﺋﻞ ﺍﻟﺼﺤﺎﺑﺔ‬
‫‪4544‬‬
‫ﻋﺎﺋﺸﺔ‬
‫‪// .11‬‬
‫‪...‬ﹶﻗﺼِﻴ ‪‬ﺪ‪‬ﺗﻪ‪ ‬ﻫ ِﺬ ِﻩ‪...‬‬
‫ﻓﻀﺎﺋﻞ ﺍﻟﺼﺤﺎﺑﺔ‬
‫‪4554‬‬
‫ﻋﺒﺪﺍﷲ‬
‫‪ .12‬ﺍﻟﺘﺮﻣﻴﺪﻱ‬
‫ﺤ ﹾﻘﺘ‪‬ﻪ‪...‬‬
‫ﺼ ‪‬ﺪﺕ‪ ‬ﹶﻟﻪ‪ ‬ﹶﻓﹶﻠ ِ‬
‫‪...‬ﹶﻓ ﹶﻘ ‪‬‬
‫ﺍﳉﻤﻌﺔ‬
‫‪465‬‬
‫ﺟﺎﺑﺮ ﺑﻦ ﲰﺮﺓ‬
‫ﺼﺪ‪‬ﺍ ‪‬ﻭﺧ‪ ‬ﹾﻄ‪‬ﺒﺘ‪‬ﻪ‪‬‬
‫ﺻﻠﹶﺎ‪‬ﺗ ‪‬ﻪ ﹶﻗ ‪‬‬
‫ﺖ ‪‬‬
‫‪...‬ﹶﻓﻜﹶﺎ‪‬ﻧ ‪‬‬
‫ﺼﺪ‪‬ﺍ‪...‬‬
‫ﹶﻗ ‪‬‬
‫‪ 1‬ﻳﻮﺳﻒ ﺃﲪﺪ ﳏﻤﺪ ﺍﻟﺒﺪﻭﻱ‪ ،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﻋﻨﺪ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ ،‬ﺩﺍﺭ ﺍﻟﻨﻔﺎﺋﺲ ﺍﻷﺭﺩﻥ ﻁ‪1421 – 01‬ﻫـ‪2000/‬ﻡ ﺹ ‪.325‬‬
‫‪ 2‬ﺇﺑﻦ ﺗﻴﻤﻴﺔ ﳐﺘﺼﺮ ﺍﻟﻔﺘﺎﻭﻱ ﺍﳌﺼﺮﻳﺔ‪ ،‬ﺇﺧﺘﺼﺮﻫﺎ ﺑﺪﺭ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺍﻟﺒﻌﻠﻲ‪ ،‬ﻁ ‪ 01‬ﺩﺍﺭ ﻧﺸﺮ ﺍﻟﻜﺘﺐ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺑﺎﻛﺴﺘﺎﻥ‪1977 ،‬ﻡ‪ ،‬ﺹ ‪ ،533‬ﻧﻘﻼ ﻋﻦ ﺍﳌﻘﺎﺻﺪ ﺍﻟﺸﺮﻋﻴﺔ‪،‬‬
‫ﻣﺮﺟﻊ ﺳﺎﺑﻖ ﺹ ‪.325‬‬
‫‪132‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ)ﺗﻨﻈﲑﻱ‪ (01‬ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋﺎﺷﻮﺭ)ﺍﳌﻔﺎﻫﻴﻢ ﻭ ﻃﺮﻕ ﺍﻟﻜﺸﻒ ﻋﻦ ﺍﳌﻘﺎﺻﺪ )ﺃﻗﺴﺎﻣﻬﺎ ﻭ ﺃﻧﻮﺍﻋﻬﺎ ﻭ‬
‫ﻣﺮﺍﺗﺒﻬﺎ((‬
‫‪// .13‬‬
‫ﺍﻟﱪ ﻭ ﺍﻟﺼﻠﺔ‬
‫‪1933‬‬
‫ﻋﺒﺪ ﺍﷲ‬
‫‪// .14‬‬
‫‪...‬ﻭ‪‬ﺍﻟ‪‬ﺘ ‪‬ﺆ ‪‬ﺩﺓﹸ ﻭ‪‬ﺍﻟِﺎ ﹾﻗِﺘﺼ‪‬ﺎ ‪‬ﺩ ‪‬ﺟ ‪‬ﺰ ٌﺀ ﻣِـ ‪‬ﻦ‬
‫ﺸﺮِﻳ ‪‬ﻦ ‪‬ﺟ ‪‬ﺰﺀًﺍ‪...‬‬
‫ﹶﺃ ‪‬ﺭ‪‬ﺑ ‪‬ﻌ ٍﺔ ‪‬ﻭ ِﻋ ‪‬‬
‫ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ‬
‫‪3149‬‬
‫ﺳﻌﺪ ﺑﻦ ﻣﺎﻟﻚ‬
‫‪ .15‬ﺍﻟﻨﺴﺎﺋﻲ‬
‫ﺼ ‪‬ﺪ‪"...‬‬
‫" ‪‬ﻭ ِﻣ‪‬ﻨﻬ‪‬ﻢ ‪‬ﻣ ﹾﻘ‪‬ﺘ ِ‬
‫‪ ...‬ﻗﹶﺎ ﹶﻝ ‪‬ﻫ ‪‬ﺆﻟﹶﺎ ِﺀ ﹸﻛﻠﱡﻬ‪‬ـ ‪‬ﻢ ِﺑ ‪‬ﻤ‪‬ﻨ ِﺰﻟﹶـ ٍﺔ‬
‫ﻭ‪‬ﺍ ِﺣ ‪‬ﺪ ٍﺓ‪...‬‬
‫ﺍﻟﺴﻬﻮ‬
‫‪1288‬‬
‫ﻋﻤﺎﺭ ﺑﻦ ﻳﺎﺳﺮ‬
‫‪// .16‬‬
‫ﺼ ‪‬ﺪ ﻓِﻲ ﺍﹾﻟ ﹶﻔ ﹾﻘ ِﺮ‪..‬‬
‫ﻚ ﺍﹾﻟ ﹶﻘ ‪‬‬
‫‪ ..‬ﻭﹶﺃ ‪‬ﺳﹶﺄﻟﹸ ‪‬‬
‫ﺍﳉﻤﻌﺔ‬
‫‪1401‬‬
‫ﺟﺎﺑﺮ ﺑﻦ ﲰﺮﺓ‬
‫ﺼﺪ‪‬ﺍ ‪‬ﻭ ‪‬ﺧ ﹾﻄ‪‬ﺒﺘ‪‬ـ ‪‬ﻪ‬
‫ﺻﻠﹶﺎ‪‬ﺗ ‪‬ﻪ ﹶﻗ ‪‬‬
‫ﺖ ‪‬‬
‫‪‬ﻭﻛﹶﺎ‪‬ﻧ ‪‬‬
‫ﺼﺪ‪‬ﺍ‬
‫ﹶﻗ ‪‬‬
‫‪// .17‬‬
‫ﺻﻼﺓ ﺍﻟﻌﻴﺪﻳﻦ‬
‫‪1564‬‬
‫‪//‬‬
‫‪//‬‬
‫‪// .18‬‬
‫ﺻﻼﺓ ﺍﻟﻌﻴﺪﻳﻦ‬
‫‪1566‬‬
‫‪//‬‬
‫‪//‬‬
‫‪ .19‬ﺃﺑﻮ ﺩﺍﻭﺩ‬
‫ﺼﺪ‪‬ﺍ ‪‬ﻭ ‪‬ﺧ ﹾﻄ‪‬ﺒﺘ‪‬ـ ‪‬ﻪ‬
‫ﺻﻠﹶﺎ‪‬ﺗ ‪‬ﻪ ﹶﻗ ‪‬‬
‫ﺖ ‪‬‬
‫‪‬ﻭﻛﹶﺎ‪‬ﻧ ‪‬‬
‫ﺼﺪ‪‬ﺍ‬
‫ﹶﻗ ‪‬‬
‫ﺍﻟﺼﻼﺓ‬
‫‪928‬‬
‫‪//‬‬
‫‪//‬‬
‫‪// .20‬‬
‫ﺻﻠﹶﺎ ﹸﺓ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﻠﱠ ِﻪ ﺻ‪‬ـﻠﱠﻰ‬
‫ﺖ ‪‬‬
‫‪..‬ﻛﹶﺎ‪‬ﻧ ‪‬‬
‫ﺼﺪ‪‬ﺍ ‪‬ﻭ ‪‬ﺧ ﹾﻄ‪‬ﺒﺘ‪‬ـ ‪‬ﻪ‬
‫ﺍﻟﻠﱠﻬﻢ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ‪‬ﻭ ‪‬ﺳﻠﱠ ‪‬ﻢ ﹶﻗ ‪‬‬
‫ﺼﺪ‪‬ﺍ‪..‬‬
‫ﹶﻗ ‪‬‬
‫ﺍﻟﺴﻨﺔ‬
‫‪3996‬‬
‫ﻋﻤﺮ ﺑـﻦ ﻋﺒـﺪ‬
‫ﺍﻟﻌﺰﻳﺰ‬
‫‪ .21‬ﺃﺑﻮ ﺩﺍﻭﺩ‬
‫ﻚ ِﺑ‪‬ﺘ ﹾﻘﻮ‪‬ﻯ ﺍﻟﻠﱠ ِﻪ ﻭ‪‬ﺍﻟِﺎ ﹾﻗِﺘﺼ‪‬ﺎ ِﺩ ﻓِﻲ‬
‫ﺃﹸﻭﺻِﻴ ‪‬‬
‫ﻉ ﺳ‪‬ﻨ ِﺔ ‪‬ﻧِﺒ‪‬ﻴ ِﻪ‬
‫ﹶﺃ ‪‬ﻣ ِﺮ ِﻩ ﻭ‪‬ﺍ‪‬ﺗﺒ‪‬ﺎ ِ‬
‫ﺍﻷﺩﺏ‬
‫‪4146‬‬
‫ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺎﺱ‬
‫‪// .22‬‬
‫ﺖ‬
‫ﺴ ‪‬ﻤ ‪‬‬
‫ِﺇﻥﱠ ﺍﹾﻟ ‪‬ﻬﺪ‪‬ﻯ ﺍﻟـﺼ‪‬ﺎِﻟ ‪‬ﺢ ﻭ‪‬ﺍﻟـ ‪‬‬
‫ﺴ ٍﺔ‬
‫ﺍﻟﺼ‪‬ﺎِﻟ ‪‬ﺢ ﻭ‪‬ﺍﻟِﺎ ﹾﻗِﺘﺼ‪‬ﺎ ‪‬ﺩ ‪‬ﺟ ‪‬ﺰ ٌﺀ ِﻣ ‪‬ﻦ ‪‬ﺧ ‪‬ﻤ ‪‬‬
‫ﺸﺮِﻳ ‪‬ﻦ ‪‬ﺟ ‪‬ﺰﺀًﺍ ِﻣ ‪‬ﻦ ﺍﻟﻨ‪‬ﺒﻮ‪ِ ‬ﺓ‬
‫‪‬ﻭ ِﻋ ‪‬‬
‫ﺍﻷﺩﺏ‬
‫‪4355‬‬
‫ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ‬
‫‪ .23‬ﺍﺑﻦ ﻣﺎﺟﺔ‬
‫ﺼ ‪‬ﺪ ﻓِـﻲ ﹶﻗ ‪‬ﻮﻟِـ ِﻪ‬
‫ﹶﻓﻘﹶﺎ ﹶﻝ ‪‬ﻋ ‪‬ﻤﺮ‪‬ﻭ ﹶﻟ ‪‬ﻮ ﹶﻗ ‪‬‬
‫ﹶﻟﻜﹶﺎ ﹶﻥ ‪‬ﺧ‪‬ﻴﺮ‪‬ﺍ ﹶﻟﻪ‪‬‬
‫ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ‬
‫‪1096‬‬
‫ﺟﺎﺑﺮ ﺑﻦ ﲰﺮﺓ‬
‫‪// .24‬‬
‫ﺼﺪ‪‬ﺍ ‪‬ﻭﺻ‪‬ـﻠﹶﺎﺗ‪‬ﻪ‪‬‬
‫ﺖ ﺧ‪ ‬ﹾﻄ‪‬ﺒﺘ‪‬ﻪ‪ ‬ﻗﹶـ ‪‬‬
‫‪‬ﻭﻛﹶﺎ‪‬ﻧ ‪‬‬
‫ﺼﺪ‪‬ﺍ‬
‫ﹶﻗ ‪‬‬
‫ﺍﻟﺰﻫﺪ‬
‫‪4231‬‬
‫ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ‬
‫ﺼ ِﺪ ﹶﺛﻠﹶﺎﺛﹰﺎ‬
‫ﺱ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ﺑِﺎﹾﻟ ﹶﻘ ‪‬‬
‫ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﹶﻓِﺈﻥﱠ ﺍﻟﻠﱠ ‪‬ﻪ ﻟﹶﺎ ‪‬ﻳ ‪‬ﻤﻞﱡ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﺗ ‪‬ﻤﻠﱡﻮﺍ‬
‫‪133‬‬
‫ﺼ ‪‬ﺪﺍ‬
‫ﺼﺪ‪‬ﺍ ‪‬ﻭﺧ‪ ‬ﹾﻄ‪‬ﺒﺘ‪‬ﻪ‪ ‬ﹶﻗ ‪‬‬
‫ﺻﻠﹶﺎ‪‬ﺗ ‪‬ﻪ ﹶﻗ ‪‬‬
‫‪‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ)ﺗﻨﻈﲑﻱ‪ (01‬ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋﺎﺷﻮﺭ)ﺍﳌﻔﺎﻫﻴﻢ ﻭ ﻃﺮﻕ ﺍﻟﻜﺸﻒ ﻋﻦ ﺍﳌﻘﺎﺻﺪ )ﺃﻗﺴﺎﻣﻬﺎ ﻭ ﺃﻧﻮﺍﻋﻬﺎ ﻭ‬
‫ﻣﺮﺍﺗﺒﻬﺎ((‬
‫‪ .25‬ﺃﲪﺪ‬
‫ﻣﺴﻨﺪ ﺑﲏ ﻫﺎﺷﻢ‬
‫‪// .26‬‬
‫ﻣﺴﻨﺪ ﺍﳌﻜﺜـﺮﻳﻦ ‪4048‬‬
‫ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ‬
‫ﻣﺴﻨﺪ ﺍﳌﻜﺜـﺮﻳﻦ ‪6253‬‬
‫‪// .27‬‬
‫‪2565‬‬
‫ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺎﺱ‬
‫ﻋﺒﺪ ﺍﷲ ﺑﻦ‬
‫ﻣﺴﻌﻮﺩ‬
‫ﺖ‬
‫ﺴ ‪‬ﻤ ‪‬‬
‫ِﺇﻥﱠ ﺍﹾﻟ ‪‬ﻬﺪ‪‬ﻯ ﺍﻟـﺼ‪‬ﺎِﻟ ‪‬ﺢ ﻭ‪‬ﺍﻟـ ‪‬‬
‫ﺴ ٍﺔ‬
‫ﺍﻟﺼ‪‬ﺎِﻟ ‪‬ﺢ ﻭ‪‬ﺍﻟِﺎ ﹾﻗِﺘﺼ‪‬ﺎ ‪‬ﺩ ‪‬ﺟ ‪‬ﺰ ٌﺀ ِﻣ ‪‬ﻦ ‪‬ﺧ ‪‬ﻤ ‪‬‬
‫ﺸﺮِﻳ ‪‬ﻦ ‪‬ﺟ ‪‬ﺰﺀًﺍ ِﻣ ‪‬ﻦ ﺍﻟﻨ‪‬ﺒﻮ‪ِ ‬ﺓ‬
‫‪‬ﻭ ِﻋ ‪‬‬
‫ﺼ ‪‬ﺪ‬
‫ﻣ‪‬ﺎ ﻋ‪‬ﺎ ﹶﻝ ‪‬ﻣ ِﻦ ﺍ ﹾﻗ‪‬ﺘ ‪‬‬
‫ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ‬
‫ﺖ ﹶﻓ‪‬ﺘ ‪‬ﺮﺗ‪‬ﻪ‪ِ ‬ﺇﻟﹶـﻰ ﺍ ﹾﻗﺘِـﺼ‪‬ﺎ ٍﺩ‬
‫ﹶﻓ ‪‬ﻤ ‪‬ﻦ ﻛﹶﺎ‪‬ﻧ ‪‬‬
‫‪‬ﻭﺳ‪‬ﻨ ٍﺔ ﹶﻓِﻠﺄﹸ ‪‬ﻡ ﻣ‪‬ﺎ ﻫ‪ ‬ﻮ‬
‫ﺃﰊ ﻫﺮﻳﺮﺓ‬
‫ﺼ ‪‬ﺪ ‪‬ﺗ‪‬ﺒﻠﹸﻐ‪‬ﻮﺍ‬
‫ﺼ ‪‬ﺪ ﺍﹾﻟ ﹶﻘ ‪‬‬
‫ﻭ‪‬ﺍﹾﻟ ﹶﻘ ‪‬‬
‫ﺳﻌﺪ ﺑﻦ ﻣﺎﻟﻚ‬
‫‪// .30‬‬
‫ﺼ ‪‬ﺪ‪"...‬‬
‫" ‪‬ﻭ ِﻣ‪‬ﻨﻬ‪‬ﻢ ‪‬ﻣ ﹾﻘ‪‬ﺘ ِ‬
‫ﹸﻛﻠﱡ ‪‬ﻬ ‪‬ﻢ ِﺑ ‪‬ﻤ‪‬ﻨ ِﺰﹶﻟ ٍﺔ ﻭ‪‬ﺍ ِﺣ ‪‬ﺪ ٍﺓ ‪‬ﻭ ﹸﻛﻠﱡ ‪‬ﻬ ‪‬ﻢ ﻓِﻲ‬
‫ﺠﻨ‪‬ﺔ‬
‫ﺍﹾﻟ ‪‬‬
‫‪12501‬‬
‫ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ‬
‫‪// .31‬‬
‫ﺼ ‪‬ﺪ ﺍ ﹶﳌ ‪‬ﺮَﹶﺃَﺓ‪..‬‬
‫‪ ..‬ﻡ ﹶﻗ ‪‬‬
‫‪17605‬‬
‫ﻋﻤﺎﺭ ﺑﻦ ﻳﺎﺳﺮ‬
‫‪// .32‬‬
‫ﺼ ‪‬ﺪ ﻓِﻲ ﺍﹾﻟ ﹶﻔ ﹾﻘ ِﺮ ﻭ‪‬ﺍﹾﻟ ِﻐﻨ‪‬ﻰ‪..‬‬
‫‪ ..‬ﻭ‪‬ﺍﹾﻟ ﹶﻘ ‪‬‬
‫‪18811‬‬
‫ﻋﺒﺪ ﺍﷲ‬
‫‪// .33‬‬
‫ﺼ ‪‬ﺪ‬
‫‪ ..‬ﻋﹶﻠ‪‬ﻴﻜﹸﻢ ﺍﹾﻟ ﹶﻘ ‪‬‬
‫‪18950‬‬
‫ﺑﺮﻳﺪﺓ‬
‫‪// .34‬‬
‫ﺻﺪ‪‬ﺍ‪..‬‬
‫‪ ..‬ﻭ‪‬ﻳﻘﹸﻮ ﹸﻝ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ‪‬ﻫ ‪‬ﺪﻳ‪‬ﺎ ﻗﹶﺎ ِ‬
‫‪19930‬‬
‫ﺟﺎﺑﺮ ﺑﻦ ﲰﺮﺓ‬
‫‪// .35‬‬
‫ﺖ ﺧ‪ ‬ﹾﻄ‪‬ﺒﺔﹸ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﻠﱠ ِﻪ ﺻ‪‬ـﻠﱠﻰ‬
‫‪‬ﻭﻛﹶﺎ‪‬ﻧ ‪‬‬
‫ﺼﺪ‪‬ﺍ‬
‫ﺻﻠﹶﺎ‪‬ﺗ ‪‬ﻪ ﹶﻗ ‪‬‬
‫ﺍﻟﻠﱠﻬﻢ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ‪‬ﻭ ‪‬ﺳﻠﱠ ‪‬ﻢ ‪‬ﻭ ‪‬‬
‫‪19957‬‬
‫‪// // //‬‬
‫‪// .36‬‬
‫ﺼﺪ‪‬ﺍ‬
‫‪‬ﻭﺧ‪ ‬ﹾﻄ‪‬ﺒﺘ‪‬ﻪ‪ ‬ﹶﻗ ‪‬‬
‫‪19962‬‬
‫‪// // //‬‬
‫‪// .37‬‬
‫ﺼﺪ‪‬ﺍ ‪‬ﻭ ‪‬ﺧ ﹾﻄ‪‬ﺒﺘ‪‬ـ ‪‬ﻪ‬
‫ﺻﻠﹶﺎ‪‬ﺗ ‪‬ﻪ ﻗﹶـ ‪‬‬
‫ﺖ ‪‬‬
‫‪‬ﻭﻛﹶﺎ‪‬ﻧ ‪‬‬
‫ﺼﺪ‪‬ﺍ‬
‫ﹶﻗ ‪‬‬
‫‪1503‬‬
‫ﻣﻌﺎﺫ ﺑﻦ ﺟﺒـﻞ‬
‫)ﻗﺪﺳﻲ(‬
‫ﺼ ‪‬ﺪ ﻭ‪‬ﺍﻟﺘ‪‬ـ ‪‬ﺆ ‪‬ﺩ ﹸﺓ‬
‫‪..‬ﹶﺃﻧ‪ ‬ﻪ ﻛﹶﺎ ﹶﻥ ‪‬ﻳﻘﹸﻮ ﹸﻝ ﺍﹾﻟ ﹶﻘ ‪‬‬
‫ﺴ ٍﺔ‬
‫ﺖ ‪‬ﺟ ‪‬ﺰ ٌﺀ ِﻣ ‪‬ﻦ ‪‬ﺧ ‪‬ﻤ ‪‬‬
‫ﺴ ‪‬ﻤ ِ‬
‫ﺴﻦ‪ ‬ﺍﻟ ‪‬‬
‫‪‬ﻭﺣ‪ ‬‬
‫ﺸﺮِﻳ ‪‬ﻦ ‪‬ﺟ ‪‬ﺰﺀًﺍ ِﻣ ‪‬ﻦ ﺍﻟ‪‬ﻨ‪‬ﺒﻮ‪‬ﺓ‬
‫‪‬ﻭ ِﻋ ‪‬‬
‫‪219‬‬
‫ﻋﺒــﺪ ﺍﷲ ﺑــﻦ‬
‫ﻣﺴﻌﻮﺩ‬
‫ﺴ‪‬ﻨ ِﺔ ‪‬ﺧﻴ‪‬ـ ‪‬ﺮ ﻣِـ ‪‬ﻦ‬
‫ﺼ ‪‬ﺪ ﻓِﻲ ﺍﻟ ‪‬‬
‫ﻗﹶﺎ ﹶﻝ ﺍﹾﻟ ﹶﻘ ‪‬‬
‫ﺍﻟِﺎ ‪‬ﺟِﺘﻬ‪‬ﺎ ِﺩ ﻓِﻲ ﺍﹾﻟِﺒ ‪‬ﺪ ‪‬ﻋ ِﺔ‬
‫ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ‬
‫‪// .28‬‬
‫‪// .29‬‬
‫ﺑــﺎﻗﻲ ﻣــﺴﻨﺪ ‪10261‬‬
‫ﺍﳌﻜﺜﺮﻳﻦ‬
‫ﺑــﺎﻗﻲ ﻣــﺴﻨﺪ ‪11321‬‬
‫ﺍﳌﻜﺜﺮﻳﻦ‬
‫‪// .38‬‬
‫ﺍﳉﺎﻣﻊ‬
‫‪134‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ)ﺗﻨﻈﲑﻱ‪ (01‬ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋﺎﺷﻮﺭ)ﺍﳌﻔﺎﻫﻴﻢ ﻭ ﻃﺮﻕ ﺍﻟﻜﺸﻒ ﻋﻦ ﺍﳌﻘﺎﺻﺪ )ﺃﻗﺴﺎﻣﻬﺎ ﻭ ﺃﻧﻮﺍﻋﻬﺎ ﻭ‬
‫ﻣﺮﺍﺗﺒﻬﺎ((‬
‫‪// .39‬‬
‫ﺍﳌﻘﺪﻣﺔ‬
‫‪389‬‬
‫ﺣﺴﺎﻥ ﺑﻦ ﻋﻄﻴﺔ‬
‫‪// .40‬‬
‫ﺼﺪ‪‬ﺍ‬
‫ﻣ‪‬ﺎ ﺍ ‪‬ﺯﺩ‪‬ﺍ ‪‬ﺩ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ِﻋ ﹾﻠﻤ‪‬ﺎ ِﺇﻟﱠﺎ ﺍ ‪‬ﺯﺩ‪‬ﺍ ‪‬ﺩ ﹶﻗ ‪‬‬
‫ﺍﳌﻘﺪﻣﺔ‬
‫‪647‬‬
‫ﻋﺒﺎﺩ ﺑـﻦ ﻋﺒـﺎﺩ‬
‫ﺍﳋﻮﺍﺹ‪..‬‬
‫‪ .41‬ﺍﻟﺪﺍﺭﻣﻲ‬
‫ﺼ ِﺪ‬
‫ﺨ‪‬ﺘِﻠ ﹶﻔ ٍﺔ ﺟ‪‬ﺎِﺋ ‪‬ﺮ ٍﺓ ‪‬ﻋ ِﻦ ﺍﹾﻟ ﹶﻘ ‪‬‬
‫ﻓِﻲ ﺳ‪‬ﺒ‪ٍ ‬ﻞ ﻣ‪ ‬‬
‫ﺴ‪‬ﺘﻘِﻴ ِﻢ‬
‫ﻁ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺼﺮ‪‬ﺍ ِ‬
‫‪‬ﻣﻔﹶﺎ ِﺭﹶﻗ ٍﺔ ﻟِﻠ ‪‬‬
‫ﺍﻟﺼﻼﺓ‬
‫‪1512‬‬
‫ﺟﺎﺑﺮ ﺑﻦ ﲰﺮﺓ‬
‫‪// .42‬‬
‫ﺼﺪ‪‬ﺍ ‪‬ﻭ ‪‬ﺧ ﹾﻄ‪‬ﺒﺘ‪‬ـ ‪‬ﻪ‬
‫ﺻﻠﹶﺎ‪‬ﺗ ‪‬ﻪ ﻗﹶـ ‪‬‬
‫ﺖ ‪‬‬
‫ﹶﻓﻜﹶﺎ‪‬ﻧ ‪‬‬
‫ﺼﺪ‪‬ﺍ‬
‫ﹶﻗ ‪‬‬
‫ﻓﻀﺎﺋﻞ ﺍﻟﻘﺮﺁﻥ‬
‫‪3196‬‬
‫ﻋﺮﳝﺮ ﺑﻦ ﻣﺎﻟﻚ‬
‫‪ ..‬ﻭﻣ‪‬ــ ‪‬ﺮ ‪‬ﻫ ‪‬ﻢ ﹶﻓ ﹾﻠ‪‬ﻴ ‪‬ﻌﻄﹸــﻮﺍ ﺍﻟﻘﹸــﺮ‪‬ﺁ ﹶﻥ‬
‫ِﲞﺰ‪‬ﺍِﺋ ِﻤ ِﻬ ‪‬ﻢ)*( ﹶﻓِﺈ‪‬ﻧﻪ‪َ ‬ﳛ ِﻤﹸﻠﻬ‪‬ـ ‪‬ﻢ ‪‬ﻋﻠﹶـﻰ‬
‫ﺠﻨ‪‬ﺒ‪ ‬ﻬ ‪‬ﻢ ﺍﹾﻟﺠ‪‬ﻮ ‪‬ﺭ‬
‫ﺴﻬ‪‬ﻮﻟﹶﺔ ‪‬ﻭﻳ‪ ‬‬
‫ﺼ ِﺪ ﻭ‪‬ﺍﻟ ‪‬‬
‫ﺍﹾﻟ ﹶﻘ ‪‬‬
‫ﺤ ‪‬ﺰﻭ‪‬ﻧ ﹶﺔ‬
‫ﻭ‪‬ﺍﹾﻟ ‪‬‬
‫ﺃ‪ -‬ﻋﻼﻗﺔ ﺍﳌﻘﺎﺻﺪ ﺑﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪:‬‬
‫ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺃﻥ ﺍﻟﺒﺤﺚ ﰲ ﺍﳌﻘﺎﺻﺪ ﺍﻟﺸﺮﻋﻴﺔ ﻟﻴﺲ ﻭﻟﻴﺪ ﺍﻟﻌﺼﺮ ‪ ،‬ﺑﻞ ﻳﺮﺩ ﺇﱃ ﻋﻬﺪ ﺍﻹﺳـﻼﻡ‬
‫ﺍﻷﻭﻝ ‪ ،‬ﺣﻴﺚ ﺛﺒﺖ ﺃﻥ ﺍﻟﺼﺤﺎﺑﺔ ﻛﺎﻧﻮﺍ ﻳﻬﺘﻤﻮﻥ ﺑﺎﳌﻘﺎﺻﺪ ﰲ ﺗﺼﺮﻓﺎ‪‬ﻢ ﺍﻟﺸﺮﻋﻴﺔ ﺑﺎﻋﺘﺒﺎﺭﻫﺎ ﻣﻌﻠﻠـﺔ‬
‫ﻟﻸﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﺇﻻ ﺃﻧﻪ ﺛﺒﺖ ﺛﺒﻮﺗﺎ ﻗﻄﻌﻴﺎ ﺃﻥ ﻻ ﺃﺣﺪ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺴﺎﺑﻘﲔ ‪‬ﻋ ‪‬ﻦ ﻧﻔـﺴﻪ ﺑـﻀﺒﻂ‬
‫ﻣﺪﻟﻮﻝ ﺍﳌﺼﻄﻠﺢ‪ ،‬ﻭﲢﺪﻳﺪ ﻣﻔﻬﻮﻣﻪ‪ ،‬ﻛﺎﻟﻐﺰﺍﱄ ﻭ ﺍﻟﺸﺎﻃﱯ؛ﻓﺎﻷﻭﻝ ﺍﻛﺘﻔـﻰ ﲝـﺼﺮ ﺍﳌﻘﺎﺻـﺪ ﺩﻭﻥ‬
‫ﺗﻌﺮﻳﻔﻬﺎ ﺗﻌﺮﻳﻔﺎ ﺩﻗﻴﻘﺎ ‪ ،‬ﻭﻟﻜﻨﻪ ﺗﻜﻠﻢ ﻋﻦ ﺃﻗﺴﺎﻡ‪ ،‬ﻭﺃﻧﻮﺍﻉ ﺍﳌﻘﺎﺻﺪ ‪،‬ﻭ ﻳﻈﻬﺮ ﺃﻧﻪ ﻳﺮﻳﺪ ﺑﺬﻟﻚ ﺗﻌﺮﻳﻔﻬﺎ‬
‫ﻓﻘﺎﻝ ﰲ ﻛﺘﺎﺑﻪ "ﺍﳌﺴﺘﺼﻔﻰ" ﻣﺎ ﻳﻠﻲ‪" :‬ﻭﻣﻘﺼﻮﺩ ﺍﻟﺸﺮﻉ ﻣﻦ ﺍﳋﻠﻖ ﲬﺴﺔ؛ ﻭﻫﻮ ﺃﻥ ﳛﻔـﻆ ﺩﻳﻨـﻬﻢ‬
‫ﻭﻧﻔﺴﻬﻢ ﻭﻋﻘﻠﻬﻢ ﻭﻧﺴﻠﻬﻢ ﻭﻣﺎﳍﻢ‪ .‬ﻓﻜﻞ ﻣﺎ ﻳﺘﻀﻤﻦ ﺣﻔﻆ ﻫﺬﻩ ﺍﻷﺻﻮﻝ ﺍﳋﻤﺴﺔ ﻓﻬﻮ ﻣـﺼﻠﺤﺔ‪،‬‬
‫)*( ‪‬ﺧﺰ‪‬ﺍِﺋ ِﻤﻬِﻢ ‪ :‬ﺣﻠﻘﺔ ﺗﻮﺿﻊ ﰲ ﺃﻧﻒ ﺍﻟﺒﻌﲑ ‪ ،‬ﻭﺍﳌﺮﺍﺩ ‪ :‬ﺷﺪﺓ ﺍﳌﻼﺯﻣﺔ‪.‬‬
‫‪135‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ)ﺗﻨﻈﲑﻱ‪ (01‬ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋﺎﺷﻮﺭ)ﺍﳌﻔﺎﻫﻴﻢ ﻭ ﻃﺮﻕ ﺍﻟﻜﺸﻒ ﻋﻦ ﺍﳌﻘﺎﺻﺪ )ﺃﻗﺴﺎﻣﻬﺎ ﻭ ﺃﻧﻮﺍﻋﻬﺎ ﻭ‬
‫ﻣﺮﺍﺗﺒﻬﺎ((‬
‫ﻭﻛﻞ ﻣﺎ ﻳﻔﻮﺕ ﻫﺬﻩ ﺍﻷﺻﻮﻝ ﻓﻬﻮ ﻣﻔﺴﺪﺓ ﻭﺩﻓﻌﻬﺎ ﻣﺼﻠﺤﺔ" )‪ . (1‬ﻭﺍﻟﺜﺎﱐ ﻋﻠـﻰ ﺍﻟـﺮﻏﻢ ﻣـﻦ‬
‫ﺍﺧﺘﺼﺎﺻﻪ ﳌﻮﺿﻮﻉ ﺍﳌﻘﺎﺻﺪ ﲟﺠﻠﺪ ﻣﻦ ﻛﺘﺎﺑﻪ ﺍﻟﻀﺨﻢ "ﺍﳌﻮﺍﻓﻘﺎﺕ" ﺇﺫ ﺍﻛﺘﻔﻰ ﺑﺎﻹﺷﺎﺭﺓ ﺇﱃ ﻗـﺎﺭﺉ‬
‫ﻣﺼﻨﻔﻪ ﺍﳉﻠﻴﻞ "ﺍﳌﻮﺍﻓﻘﺎﺕ" ﻻ ﳛﺘﺎﺝ ﺇﱃ ﺗﻌﺮﻳﻒ ﺍﳌﻘﺎﺻﺪ‪ ،‬ﻷﻧﻪ ﻛﺘﺒﻪ ﻷﻫﻞ ﺍﻻﺧﺘﺼﺎﺹ ﺍﻟﺮﺍﺳـﺨﲔ‬
‫ﰲ ﺍﻟﻌﻠﻢ ﻓﻴﻘﻮﻝ ﰲ ﺫﻟﻚ ﺻﺮﺍﺣﺔ ‪ :‬ﻭ ﻻ ﻳﺴﻤﺢ ﻟﻠﻨﺎﻇﺮ ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺃﻥ ﻳﻨﻈﺮ ﻓﻴﻪ ﻧﻈﺮ ﻣﻔﻴـﺪ ﺃﻭ‬
‫ﻣﺴﺘﻔﻴﺪ‪ ،‬ﺣﱴ ﻳﻜﻮﻥ ﺭﻳﺎﻧﺎ ﻣﻦ ﻋﻠﻢ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﺃﺻﻮﳍﺎ ﻭﻓﺮﻭﻋﻬﺎ‪ ،‬ﻣﻨﻘﻮﳍﺎ ﻭﻣﻌﻘﻮﳍﺎ‪ ،‬ﻏﲑ ﳐﻠـﺪ ﺇﱃ‬
‫)‪(2‬‬
‫ﺍﻟﺘﻘﻠﻴﺪ ﻭ ﺍﻟﺘﻌﺼﺐ ﻟﻠﻤﺬﻫﺐ‪" .‬‬
‫ﻭﻫﺬﺍ ﻣﺎ ﺣﺪﺍ ﺑﺎﻟﻌﻠﻤﺎﺀ ﺍﶈﺪﺛﲔ ﺇﱃ ﺍﻻﺟﺘﻬﺎﺩ ﰲ ﻭﺿﻊ ﺗﻌﺮﻳﻒ ﳍﺎ‪ ،‬ﻳﺴﺎﻋﺪ ﻋﻠﻰ ﲢﺪﻳﺪ ﻛﻨـﻬﻬﺎ‬
‫ﻭﺭﺳﻢ ﻣﻌﺎﳌﻬﺎ‪ ،‬ﻭﺗﻮﺿﻴﺢ ﺃﺑﻌﺎﺩﻫﺎ‪ ،‬ﻭﺃﻭﻝ ﻣﻦ ﻛﺎﻥ ﻟﻪ ﺷﺮﻑ ﺍﻟﺮﻳﺎﺩﺓ ﰲ ﻫﺬﺍ ﺍ‪‬ﺎﻝ ﻫﻮ ﺍﻟﻌﻼﻣﺔ ﳏﻤﺪ‬
‫ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻣﻮﺿﻮﻉ ﺃﻃﺮﻭﺣﺘﻨﺎ ﻫﺬﻩ‪ ,‬ﻭﻗﺪ ﻋﺮﻓﻬﺎ ﻛﺎﻵﰐ‪:‬‬
‫" ﻣﻘﺎﺻﺪ ﺍﻟﺘﺸﺮﻳﻊ ﺍﻟﻌﺎﻣﺔ ﻫﻲ‪ :‬ﺍﳌﻌﺎﱐ ﻭﺍﳊﻜﻢ ﺍﳌﻠﺤﻮﻇﺔ ﻟﻠﺸﺎﺭﻉ ﰲ ﲨﻴــﻊ ﺃﺣﻮﺍﻝ ﺍﻟﺘﺸﺮﻳﻊ‬
‫ﺃﻭ ﻣﻌﻈﻤﻬﺎ‪ ،‬ﲝﻴﺚ ﻻ ﲣﺘﺺ ﻣﻼﺣﻈﺘﻬﺎ ﺑﺎﻟﻜﻮﻥ ﰲ ﻧﻮﻉ ﺧﺎﺹ ﻣﻦ ﺃﺣﻜﺎﻡ ﺍﻟﺸﺮﻳﻌﺔ "‬
‫ ﰒ ﻗﺎﻝ ‪" : -‬ﻓﻴﺪﺧﻞ ﰲ ﻫﺬﺍ ﺃﻭﺻﺎﻑ ﺍﻟﺸﺮﻳﻌﺔ ﻭﻏﺎﻳﺘﻬﺎ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﻭﺍﳌﻌﺎﱐ ﺍﻟﱵ ﻻ ﳜﻠﻮ ﺍﻟﺘﺸﺮﻳﻊ‬‫ﻋﻦ ﻣﻼﺣﻈﺘﻬﺎ‪ ،‬ﻭ ﻳﺪﺧﻞ ﰲ ﻫﺬﺍ ﺃﻳﻀﺎ ﻣﻌﺎﻥ ﻣﻦ ﺍﳊﻜﻢ ﻟﻴﺴﺖ ﻣﻠﺤﻮﻇﺔ ﰲ ﺳﺎﺋﺮ ﺃﻧﻮﺍﻉ ﺍﻷﺣﻜـﺎﻡ‬
‫)‪(3‬‬
‫ﻭﻟﻜﻨﻬﺎ ﻣﻠﺤﻮﻇﺔ ﰲ ﺃﻧﻮﺍﻉ ﻛﺜﲑﺓ ﻣﻨﻬﺎ "‬
‫ﻭﱂ ﻳﻜﺘﻒ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﺑﺘﻘﺪﱘ ﺗﻌﺮﻳﻒ ﻟﻠﻤﻘﺎﺻﺪ ﺍﻟﻌﺎﻣﺔ‪،‬ﺑﻞ ﺍﻫـﺘﻢ ﺃﻳـﻀﺎ‬
‫ﺑﺘﻌﺮﻳﻒ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳋﺎﺻﺔ‪ ،‬ﻓﻘﺎﻝ ‪ " :‬ﻭ ﻫﻲ ﺍﻟﻜﻴﻔﻴﺎﺕ ﺍﳌﻘﺼﻮﺩﺓ ﻟﻠﺸﺎﺭﻉ ﻟﺘﺤﻘﻴﻖ‬
‫ﻣﻘﺎﺻﺪ ﺍﻟﻨﺎﺱ ﺍﻟﻨﺎﻓﻌﺔ ‪ ،‬ﺃﻭ ﳊﻔﻆ ﻣﺼﺎﳊﻬﻢ ﺍﻟﻌﺎﻣﺔ ﰲ ﺗﺼﺮﻓﺎ‪‬ﻢ ﺍﳋﺎﺻﺔ‪ .‬ﻛﻲ ﻻ ﻳﻌﻮﺩ ﺳـﻌﻴﻬﻢ ﰲ‬
‫ﻣﺼﺎﳊﻬﻢ ﺍﳋﺎﺻﺔ ﺑﺈﺑﻄﺎﻝ ﻣﺎ ﺃﺳﺲ ﳍﻢ ﻣﻦ ﲢﺼﻴﻞ ﻣﺼﺎﳊﻬﻢ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﺇﺑﻄﺎﻻ ﻋﻦ ﻏﻔﻠـﺔ ﺃﻭ ﻋـﻦ‬
‫)‪(4‬‬
‫ﺍﺳﺘﺰﻻﻝ ﻫﻮﻯ ﻭ ﺑﺎﻃﻞ ﺷﻬﻮﺓ "‬
‫)‪ - (1‬ﺍﻟﻐﺰﺍﱄ ﺃﺑﻮ ﺣﺎﻣﺪ ‪ ،‬ﺍﳌﺴﺘﺼﻔﻰ‪ ،‬ﲢﻘﻴﻖ ﻭﺗﻌﻠﻴﻖ ﳏﻤﺪ ﻣﺼﻄﻔﻰ ﺃﰉ ﺍﻟﻌﻼﺀ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ﺑﱪﻭﺕ ﻟﺒﻨﺎﻥ ‪،‬ﺩﻁ‪1411 ،‬ﻫـ‪ ،‬ﺹ ‪ ..251‬ﻭ ﺍﻧﻈﺮ‬
‫‪ :‬ﺍﻟﻴﻮﰊ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﻭ ﻋﻼﻗﺘﻬﺎ ﺑﺎﻷﺩﻟﺔ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ ﺹ ‪.51‬‬
‫)‪-(2‬ﺍﻟﺸﺎﻃﱯ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ‪ ،‬ﺍﳌﻮﺍﻓﻘﺎﺕ‪ ،‬ﺝ‪ ،1‬ﺹ ‪.87‬‬
‫)‪ -(3‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ‪ ،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺹ ‪.51‬‬
‫)‪-(4‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ‪ ،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺹ ‪.146‬‬
‫‪136‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ)ﺗﻨﻈﲑﻱ‪ (01‬ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋﺎﺷﻮﺭ)ﺍﳌﻔﺎﻫﻴﻢ ﻭ ﻃﺮﻕ ﺍﻟﻜﺸﻒ ﻋﻦ ﺍﳌﻘﺎﺻﺪ )ﺃﻗﺴﺎﻣﻬﺎ ﻭ ﺃﻧﻮﺍﻋﻬﺎ ﻭ‬
‫ﻣﺮﺍﺗﺒﻬﺎ((‬
‫ﰒ ﻗﺎﻝ ‪" :‬ﻭﻳﺪﺧﻞ ﰲ ﺫﻟﻚ ﻛﻞ ﺣﻜﻤﺔ ﺭﻭﻋﻴﺖ ﰲ ﺗﺸﺮﻳﻊ ﺃﺣﻜﺎﻡ ﺗﺼﺮﻓﺎﺕ ﺍﻟﻨﺎﺱ‪ ،‬ﻣﺜﻞ ﻗﺼﺪ‬
‫ﺍﻟﺘﻮﺛﻖ ﰲ ﻋﻘﺪ ﺍﻟﺮﻫﻦ ‪ ،‬ﻭﺇﻗﺎﻣﺔ ﻧﻈﺎﻡ ﺍﳌﱰﻝ ﻭﺍﻟﻌﺎﺋﻠﺔ ﰲ ﻋﻘﺪ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﻭﺩﻓﻊ ﺍﻟـﻀﺮﺭ ﺍﳌـﺴﺘﺪﺍﻡ ﰲ‬
‫)‪(1‬‬
‫ﻣﺸﺮﻭﻋﻴﺔ ﺍﻟﻄﻼﻕ"‬
‫ﻭﻗﺪ ﺣﺬﺍ ﺣﺬﻭ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﰲ ﺗﻌﺮﻳﻒ ﻣﻘﺎﺻﺪ ﺍﻟـﺸﺮﻳﻌﺔ ﺍﻟﻌـﺎﻡ ﻣﻨـﻬﺎ‬
‫ﻭﺍﳋﺎﺹ‪ ،‬ﺍﻷﺳﺘﺎﺫ ﻋﻼﻝ ﺍﻟﻔﺎﺳﻲ ‪.‬ﰲ ﻛﺘﺎﺑﻪ "ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻣﻜﺎﺭﻣﻬﺎ"‪ ،‬ﻓﻘﺎﻝ ‪" :‬ﺍﳌﺮﺍﺩ‬
‫)‪.(2‬‬
‫ﲟﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ؛ ﺍﻟﻐﺎﻳﺔ ﻣﻨﻬﺎ؛ ﻭ ﺍﻷﺳﺮﺍﺭ ﺍﻟﱵ ﻭﺿﻌﻬﺎ ﺍﻟﺸﺎﺭﻉ ﻋﻨﺪ ﻛﻞ ﺣﻜﻢ ﻣﻦ ﺃﺣﻜﺎﻣﻬﺎ"‬
‫ﻭﻫﻮ ﻳﻌﲎ ﺑﺎﻟﺸﻄﺮ ﺍﻷﻭﻝ ﻣﻦ ﺗﻌﺮﻳﻔﻪ ؛ﺗﻠﻚ ﺍﳌﻘﺎﺻﺪ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﻭﻳﻌﲏ ﺑـﺸﻄﺮﻩ ﺍﻟﺜـﺎﱐ ﺍﳌﻘﺎﺻـﺪ‬
‫ﺍﳋﺎﺻﺔ‪.‬‬
‫ﰒ ﺃﻭﺭﺩ ﺍﻷﺳﺘﺎﺫ ﺍﻟﺮﻳﺴﻮﱐ ﰲ ﻛﺘﺎﺑﻪ "ﻧﻈﺮﻳﺔ ﺍﳌﻘﺎﺻﺪ ﻋﻨﺪ ﺍﻟﺸﺎﻃﱯ" ﺗﻌـﺮﻳﻔﺎ ﻳﻘـﻮﻝ ﻓﻴﻪ ‪" :‬ﺇﻥ‬
‫)‪(3‬‬
‫ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﻫﻲ ﺍﻟﻐﺎﻳﺎﺕ ﺍﻟﱵ ﻭﺿﻌﺖ ﺍﻟﺸﺮﻳﻌﺔ ﻷﺟﻞ ﲢﻘﻴﻘﻬﺎ‪ ،‬ﳌﺼﻠﺤﺔ ﺍﻟﻌﺒﺎﺩ "‬
‫ﻛﻤﺎ ﻋﺮﻓﻬﺎ ﺍﻷﺳﺘﺎﺫ ﻭﻫﺒﺔ ﺍﻟﺰﺣﻴﻠﻲ ﰲ ﻛﺘﺎﺑﻪ "ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ" ﺑﻘﻮﻟﻪ ‪ " :‬ﻫﻲ ﺍﳌﻌـﺎﱐ‬
‫ﻭﺍﻷﻫﺪﺍﻑ ﺍﳌﻠﺤﻮﻇﺔ ﰲ ﲨﻴﻊ ﺃﺣﻜﺎﻣﻪ ﺃﻭ ﻣﻌﻈﻤﻬﺎ‪ ،‬ﺃﻭ ﻫﻲ ﺍﻟﻐﺎﻳﺔ ﻣﻦ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭ ﺍﻷﺳـﺮﺍﺭ ﺍﻟـﱵ‬
‫)‪(4‬‬
‫ﻭﺿﻌﻬﺎ ﺍﻟﺸﺎﺭﻉ ﻋﻨﺪ ﻛﻞ ﺣﻜﻢ ﻣﻦ ﺃﺣﻜﺎﻣﻬﺎ "‬
‫ﻭﻳﻘﻮﻝ ‪" :‬ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺍﳉﻮﺯﻳﺔ" ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﻭﲨﻌﻬﺎ ﻟﻠﻤﻘﺎﺻﺪ ﻣـﺎﻳﻠﻲ ‪ ":‬ﺇﻥ ﺍﻟـﺸﺮﻳﻌﺔ ﻣﺒﻨﺎﻫـﺎ‬
‫ﻭﺃﺳﺎﺳﻬﺎ ﻋﻠﻰ ﺍﳊﻜﻢ‪ ،‬ﻭﻣﺼﺎﱀ ﺍﻟﻌﺒﺎﺩ؛ ﻭﻫﻲ ﻋﺪﻝ ﻛﻠﻬﺎ‪ ،‬ﻭﺭﲪﺔ ﻛﻠﻬﺎ‪ ،‬ﻭﺣﻜﻤﺔ ﻛﻠﻬﺎ‪.‬‬
‫ﻓﻜﻞ ﻣﺴﺄﻟﺔ ﺧﺮﺟﺖ ﻋﻦ ﺍﻟﻌﺪﻝ ﺇﱃ ﺍﳉﻮﺭ‪ ،‬ﻭﻋﻦ ﺍﳊﻜﻤﺔ ﺇﱃ ﺿـﺪﻫﺎ‪ ،‬ﻭﻋـﻦ ﺍﳌـﺼﻠﺤﺔ ﺇﱃ‬
‫ﺍﳌﻔﺴﺪﺓ‪ ،‬ﻭﻋﻦ ﺍﳊﻜﻤﺔ ﺇﱃ ﺍﻟﻌﺒﺚ‪ ،‬ﻓﻠﻴﺴﺖ ﻣﻦ ﺍﻟﺸﺮﻳﻌﺔ ﻭﺇﻥ ﺃﺩﺧﻠﺖ ﻓﻴﻬﺎ ﺑﺎﻟﺘﺄﻭﻳﻞ‪.‬‬
‫ﻓﺎﻟﺸﺮﻳﻌﺔ ﻋﺪﻝ ﺍﷲ ﺑﲔ ﻋﺒﺎﺩﻩ‪ ،‬ﻭﺭﲪﺘﻪ ﺑﲔ ﺧﻠﻘﻪ‪ ،‬ﻓﻬﻲ ﺍﳊﻴـﺎﺓ ﻭ ﺍﻟﻐـﺬﺍﺀ ﻭﺍﻟﺪﻭﺍﺀ ﻭ ﺍﻟﻨـﻮﺭ‬
‫ﻭﺍﻟﺸﻔﺎﺀ ﻭﺍﻟﻌﺼﻤﺔ‪ ،‬ﻭﻛﻞ ﺧﲑ ﰲ ﺍﻟﻮﺟﻮﺩ ﺇﳕﺎ ﻫﻮ ﻣﺴﺘﻔﺎﺩ ﻣﻨﻬﺎ‪ ،‬ﻭﺣﺎﺻﻞ ‪‬ﺎ ‪،‬ﻭﻛـﻞ ﻧﻘـﺺ ﰲ‬
‫ﺍﻟﻮﺟﻮﺩ ﺳﺒﺒﻪ ﻣﻦ ﺇﺿﺎﻋﺘﻬﺎ‪.‬‬
‫)‪ - (1‬ﻧﻔﺲ ﺍﳌﺼﺪﺭ‪ ،‬ﺹ ‪.146‬‬
‫)‪-(2‬ﺍﻟﻔﺎﺳﻲ ﻋﻼﻝ ‪ ،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭ ﻣﻜﺎﺭﻣﻬﺎ‪،‬ﻣﻄﺒﻌﺔ ﺍﻟﻨﺠﺎﺡ ﺍﳉﺪﻳﺪﺓ ﺍﻟﺪﺍﺭ ﺍﻟﺒﻴﻀﺎﺀ ﺍﳌﻐﺮﺏ ‪،‬ﻁ‪1411 ،4‬ﻫـ‪1991-‬ﻡ ‪ ،‬ﺹ ‪.7‬‬
‫)‪(3‬ﺍﻟﺮﻳﺴﻮﱐ ﺃﲪﺪ ‪ ،‬ﻧﻈﺮﻳﺔ ﺍﳌﻘﺎﺻﺪ ﻋﻨﺪ ﺍﻟﺸﺎﻃﱯ‪ ،‬ﺹ‪.7‬‬
‫)‪(4‬ﺍﻟﺰﺣﻴﻠﻲ ﻭﻫﺒﺔ ‪ ،‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ‪ ،‬ﺹ ‪ ،1017‬ﻭﻳﻨﻈﺮ ﺍﻟﺮﻳﺴﻮﱐ‪ ،‬ﻧﻈﺮﻳﺔ ﺍﳌﻘﺎﺻﺪ ‪،‬ﺹ‪ .07‬ﻭﻳﻨﻈﺮ ﳏﻤﺪ ﺳﻌﺪ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻣﺴﻌﻮﺩ ﺍﻟﻴﻮﰊ‪ ،‬ﻣﻘﺎﺻـﺪ‬
‫ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻋﻼﻗﺎ‪‬ﺎ ﺑﺎﻷﺩﻟﺔ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﺹ ‪.36‬‬
‫‪137‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ)ﺗﻨﻈﲑﻱ‪ (01‬ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋﺎﺷﻮﺭ)ﺍﳌﻔﺎﻫﻴﻢ ﻭ ﻃﺮﻕ ﺍﻟﻜﺸﻒ ﻋﻦ ﺍﳌﻘﺎﺻﺪ )ﺃﻗﺴﺎﻣﻬﺎ ﻭ ﺃﻧﻮﺍﻋﻬﺎ ﻭ‬
‫ﻣﺮﺍﺗﺒﻬﺎ((‬
‫ﻓﺎﻟﺸﺮﻳﻌﺔ ﻫﻲ ﺍﻟﱵ ﺑﻌﺚ ﺍﷲ ‪‬ﺎ ﺭﺳﻮﻟﻪ‪ ،‬ﻭﻫﻲ ﻋﻤﻮﺩ ﺍﻟﻌﺎﱂ ﻭﻗﻄﺐ ﺍﻟﻔﻼﺡ ﻭﺍﻟﺴﻌﺎﺩﺓ ﰲ ﺍﻟـﺪﻧﻴﺎ‬
‫)‪(1‬‬
‫ﻭﺍﻵﺧﺮﺓ "‬
‫ﺃﻣﺎ ﺍﻷﺳﺘﺎﺫ‪:‬ﺍﻟﻴﻮﰊ ﰲ ﻛﺘﺎﺑﻪ "ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻋﻼﻗﺘﻬﺎ ﺑﺎﻷﺩﻟﺔ ﺍﻟﺸﺮﻋﻴﺔ" ﻓﻴﻘـﻮﻝ‪:‬‬
‫"ﺍﳌﻘﺎﺻﺪ ﻫﻲ ﺍﳌﻌﺎﱐ ﻭﺍﳊﻜﻢ ﻭ ﳓﻮﻫﺎ ﺍﻟﱵ ﺭﺍﻋﺎﻫﺎ ﺍﻟﺸﺎﺭﻉ ﰲ ﺍﻟﺘﺸﺮﻳﻊ ﻋﻤﻮﻣﺎ ﻭ ﺧﺼﻮﺻﺎ‪ ،‬ﻣـﻦ‬
‫)‪.(2‬‬
‫ﺃﺟﻞ ﲢﻘﻴﻖ ﻣﺼﺎﱀ ﺍﻟﻌﺒﺎﺩ "‬
‫ﻭﺍﻟﺬﻱ ﻳﻌﻨﻴﻨﺎ ﻣﻦ ﻛﻞ ﺍﻟﺘﻌﺮﻳﻔﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ‪ ،‬ﺃﻥ ﺍﳌﻘﺎﺻﺪ ﰲ ﻟﻐﺔ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‪،‬ﻭﺍﺻﻄﻼﺣﻬﺎ‬
‫ﺗﻌﲎ ﳎﻤﻮﻉ ﺍﻷﻫﺪﺍﻑ ﻭﺍﻟﻐﺎﻳﺎﺕ ﺍﻟﱵ ﻷﺟﻠﻬﺎ ﻛﺎﻧﺖ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭﻫﻲ ﲤﺜﻞ ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ﺍﳌﺮﺗﻜﺰﺍﺕ‬
‫ﺍﻷﺳﺎﺳﻴﺔ ﻭﺍﳌﺒﺎﺩﺉ ﺍﻟﻌﺎﻣﺔ ﺍﻟﱵ ﺗﺘﺨﺬ ﻣﻦ ﺧﻼﳍﺎ ﻣﻘﻮﻣﺎﺕ ﺍﳊﻴﺎﺓ ﺍﻹﻧـﺴﺎﻧﻴﺔ ﰲ ﳐﺘﻠـﻒ ﳎﺎﻻ‪‬ـﺎ‬
‫ﺍﻟﺒﻴﻮﻟﻮﺟﻴﺔ ‪ ،‬ﻭﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻟﻌﻘﻠﻴﺔ ﻭﺍﻟﺮﻭﺣﻴﺔ ﺍﻟﺬﺍﺗﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﺪﻧﻴﻮﻳﺔ ﻭﺍﻷﺧﺮﻭﻳﺔ‪ ،‬ﻭﺍﻟﱵ ﳝﻜﻦ ﺃﻥ‬
‫ﻧﺘﻮﺻﻞ ﺇﱃ ﻣﻌﺮﻓﺘﻬﺎ ‪،‬ﻭﺿﺒﻄﻬﺎ ﻣﻦ ﺧﻼﻝ ﺍﺳﺘﻨﻄﺎﻕ ﻭﲢﻠﻴﻞ ﳐﺘﻠﻒ ﺍﻟﻨﺼﻮﺹ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻟـﻮﺍﺭﺩﺓ ﰲ‬
‫ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ‪ .‬ﻭﺣﺮﺹ ﺍﻟﺸﺮﻳﻌﺔ ﻋﻠﻰ ﻣﺮﺍﻋﺎ‪‬ﺎ ﺇﳕﺎ ﻳﺴﺘﻬﺪﻑ ﺟﻠﺐ ﻣﺼﺎﱀ ﺍﻟﻌﺒﺎﺩ ‪،‬ﻭ ﺩﺭﺀ ﺍﳌﻔﺎﺳﺪ‬
‫ﻋﻨﻬﻢ‪ ،‬ﻹﺑﻘـﺎﺀ ﺍﳊﻴﺎﺓ ‪ ،‬ﻭﺇﻋﻤﺎﺭﺍ ﻟﻠﻜﻮﻥ ﲤﺎﺷﻴﺎ ﻣﻊ ﺇﺭﺍﺩﺓ ﺍﷲ ﻟﻠﺨﻠﻖ‪ ،‬ﻭﻣﺮﺍﺩﻩ ﻣﻨﻬﻢ‪ ،‬ﺣﻴﺚ ﻳﻘـﻮﻝ‬
‫ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪:‬‬
‫)‪(3‬‬
‫ﻭﺣﱴ ﻳﺒﺘﻠﻰ ﺍﳋﻠﻖ ﻭﳜﺘﱪ ﺍﻷﻓﺮﺍﺩ ﻭﺍﻷﻣﻢ‪ ،‬ﻓﻴﻤﻴﺰ ﺍﳋﺒﻴﺚ ﻣﻦ ﺍﻟﻄﻴﺐ‪ ،‬ﻭﻳﻜﻮﻥ ﺍﻟﺜﻮﺍﺏ ﻭﻳﻜـﻮﻥ‬
‫ﺍﻟﻌﻘﺎﺏ‪ ،‬ﻭﻳﺘﺤﻘﻖ ﺑﺬﻟﻚ ﺍﻟﻌﺪﻝ ﺍﻹﳍﻲ‪ ،‬ﻣﺜﻞ ﻣﺎ ﺃﺷﺎﺭ ﺇﱃ ﺫﻟﻚ ﰲ ﳏﻜﻢ ﺁﻳﺎﺗﻪ ﺣﻴﺚ ﻗﺎﻝ ﺳـﺒﺤﺎﻧﻪ‬
‫)‪(4‬‬
‫ﻋﺰ ﻭﺟﻞ ‪:‬‬
‫ﻓﺎﳌﻘﺎﺻﺪ ﺍﻟﺸﺮﻋﻴﺔ ﻣﻦ ﻫﺬﺍ ﺍﳌﻨﻈﻮﺭ ﻫﻲ‪ :‬ﺗﻠﻚ ﺍﳌﻘﻮﻣﺎﺕ ﺍﳉﻮﻫﺮﻳﺔ ﻟﻠﺤﻴﺎﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ ﰲ ﻫﺬﺍ‬
‫ﺍﻟﻜﻮﻥ ﺍﻟﱵ ﺻﺮﺣﺖ ‪‬ﺎ ‪ ،‬ﺃﻭ ﺃﺷﺎﺭﺕ ﺇﻟﻴﻬﺎ ﳐﺘﻠﻒ ﺍﻟﻨﺼﻮﺹ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻭﺍﻟﱵ ﻣﻦ ﺃﺟﻠﻬﺎ ﻛﺎﻧﺖ‬
‫ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭﺇﻟﻴﻬﺎ ﺗﺘﺠﻪ‪ ،‬ﻭﻋﻠﻴﻬﺎ ﺗﻌﻮﻝ‪ ،‬ﰲ ﺃﺣﻜﺎﻣﻬﺎ ﺍﻟﻜﻠﻴﺔ ﻭﺍﳉﺰﺋﻴﺔ‪ ،‬ﻭ‪‬ﺎ ﺗﱪﺭ ﻣﺎ ﺗﺼﺪﺭﻩ ﻣﻨﻬﺎ‪ ،‬ﻭﻣﺎ‬
‫)‪-(1‬ﺍﺑﻦ ﻗﻴﻢ ﺍﳉﻮﺯﻳﺔ ‪ ،‬ﺇﻋﻼﻡ ﺍﳌﻮﻗﻌﲔ ﻋﻦ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﺝ‪ ،3‬ﺩﺍﺭ ﺍﳉﻴﻞ‪ ,‬ﺑﲑﻭﺕ ﻟﺒﻨﺎﻥ ‪ ،‬ﺩﻁ‪ ،‬ﺩﺕ ‪,‬ﺹ‪ .1‬ﻭ ﻋﻼﻝ ﺍﻟﻔﺎﺳﻲ‪ ،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬
‫ﻭﻣﻜﺎﺭﻣﻬﺎ‪ ، ،‬ﺹ ‪.54‬ﻭ ﺩ‪ /‬ﻭﻫﺒﺔ ﺍﻟﺰﺣﻴﻠﻲ‪ ،‬ﻧﻈﺮﻳﺔ ﺍﻟﻀﺮﻭﺭﺓ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ ﺑﲑﻭﺕ ﻟﺒﻨﺎﻥ‪ ،‬ﻁ‪1418 ،5‬ﻫـ‪1997-‬ﻡ‪ ،‬ﺹ ‪.45‬‬
‫)‪-(2‬ﺍﻟﻴﻮﰊ ﳏﻤﺪ ﺳﻌﺪ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻣﺴﻌﻮﺩ ‪ ،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻻﺳﻼﻣﻴﺔ ﻭﻋﻼﻗﺘﻬﺎ ﺑﺎﻷﺩﻟﺔ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﺹ ‪.37‬‬
‫)‪ (3‬ﺳﻮﺭﺓ ﺍﻟﺬﺍﺭﻳﺎﺕ‪ ،‬ﺁﻳﺔ ‪.56‬‬
‫)‪ (4‬ﺳﻮﺭﺓ ﺍﳌﺆﻣﻨﻮﻥ‪ ،‬ﺁﻳﺔ ‪.115‬‬
‫‪138‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ)ﺗﻨﻈﲑﻱ‪ (01‬ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋﺎﺷﻮﺭ)ﺍﳌﻔﺎﻫﻴﻢ ﻭ ﻃﺮﻕ ﺍﻟﻜﺸﻒ ﻋﻦ ﺍﳌﻘﺎﺻﺪ )ﺃﻗﺴﺎﻣﻬﺎ ﻭ ﺃﻧﻮﺍﻋﻬﺎ ﻭ‬
‫ﻣﺮﺍﺗﺒﻬﺎ((‬
‫ﲡﺮﻳﻪ ﻣﻦ ﺗﺼﺮﻓﺎﺕ ﻋﻠﻰ ﺃﺳﺎﺳﻬﺎ‪ ،‬ﻭﻫﻜﺬﺍ ﳝﻜﻦ ﻟﻨﺎ ﺃﻥ ﻧﺘﻔﻖ ﻋﻠﻰ ﺍﺻﻄﻼﺡ ﳌﺪﻟﻮﻝ ﺍﳌﻘﺎﺻﺪ ﺍﻟﺸﺮﻋﻴﺔ‬
‫ﻣﻦ ﺃ‪‬ﺎ ﻫﻲ ﳎﻤﻞ ﺍﻷﻫﺪﺍﻑ ‪ ،‬ﻭﺍﻟﻐﺎﻳﺎﺕ ﺍﻟﻌﺎﻣﺔ ﻭﺍﳋﺎﺻﺔ ﺍﳌﻘﺎﺑﻠﺔ ﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻳﻌﺔ ﻭﺍﳌﻔﺴﺮﺓ‬
‫ﻟﺘﺼﺮﻓﺎ‪‬ﺎ ‪ ،‬ﻭﺍﻟﱵ ﳝﻜﻦ ﺗﻌﻴﻴﻨﻬﺎ ﺑﻮﺍﺳﻄﺔ ﺗﻠﻚ ﺍﻟﻨﺼﻮﺹ‪ ،‬ﺍﻋﺘﻤﺎﺩ ﻋﻠﻰ ﻟﻐﺔ ﺍﻟﻨﺺ ﺃﻭ ﺍﺳﺘﻨﺎﺩﻩ ﺇﱃ ﺭﻭﺣﻪ‬
‫ﻭﻣﻀﻤﻮﻧﻪ‪.‬‬
‫ﺇﻥ ﺣﺮﺻﻨﺎ ﻋﻠﻰ ﺗﻌﺮﻳﻒ ﺍﳌﻘﺎﺻﺪ ﺍﻟﺸﺮﻋﻴﺔ ﺗﻌﺮﻳﻔﺎ ﺩﻗﻴﻘﺎ‪ ،‬ﺗﻔﺮﺿﻪ ﻃﺒﻴﻌﺔ ﺍﻟﺒﺤﺚ ﻣﻦ ﺣﻴﺚ ﺇﻧﻨـﺎ‬
‫ﻧﺴﺎﻳﺮ ﺍﻟﺸﻴﺦ ﺍﻟﻌﻼﻣﺔ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﰲ ﺃﻥ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﳍﺎ ﻣﻘﺎﺻﺪ ﻋﺎﻣﺔ ﻭﺧﺎﺻﺔ‪،‬‬
‫ﻭﻫﻲ ﺟﺪﻳﺮﺓ ﺑﺄﻥ ﺗﻌﺮﻑ ﻭﺗﻀﺒﻂ ﻭﺗﺮﺗﺐ ﻭﻓﻖ ﺃﳘﻴﺘﻬﺎ ﻭﺃﻭﻟﻮﻳﺘﻬﺎ ﰲ ﻧﺴﻖ ﻳﻮﺿﺢ ﺍﺭﺗﺒﺎﻃﻬﺎ ﻭﺍﻧﺘﻈﺎﻣﻬﺎ‬
‫ﻭﺗﺴﻠﺴﻠﻬﺎ ﰲ ﻧﻈﺎﻡ ﻣﺘﻜﺎﻣﻞ‪ ،‬ﻳﻔﺮﺽ ﻣﺮﺍﻋﺎﺗﻪ ﻭﺍﺣﺘﺮﺍﻣﻪ ﺣﱴ ﻳﺘﻴﺴﺮ ﻟﻠﺸﺮﻳﻌﺔ ﺍﻹﺳـﻼﻣﻴﺔ ﺇﺣـﺪﺍﺙ‬
‫ﺍﻟﺘﺄﺛﲑ ﺍﳌﻄﻠﻮﺏ‪ ،‬ﰒ ﺇﻧﻨﺎ ﻟﺴﻨﺎ ﻭﺣﺪﻧﺎ ﺍﻟﺬﻳﻦ ﻧﺬﻫﺐ ﺇﱃ ﺍﻧﻔﺮﺍﺩ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﲟﻘﺎﺻـﺪ ﳑﻴـﺰﺓ‬
‫ﻻﺷﺘﺮﺍﻛﻬﺎ ﻣﻊ ﻏﲑﻫﺎ ﻣﻦ ﺍﻟﺸﺮﺍﺋﻊ ﰲ ﻣﻘﺎﺻﺪ ﺃﺧﺮﻯ‪.‬‬
‫ﻓﻬﺬﺍ "ﻳﻮﺳﻒ ﺣﺎﻣﺪ ﺍﻟﻌﺎﱂ ﻳﺸﲑ ﺇﱃ ﺫﻟﻚ ﰲ ﻛﺘﺎﺑﻪ "ﺍﳌﻘﺎﺻﺪ ﺍﻟﻌﺎﻣـﺔ ﻟﻠـﺸﺮﻳﻌﺔ ﺍﻹﺳـﻼﻣﻴﺔ"‬
‫ﻓﻴﻘﻮﻝ‪" :‬ﻭﻗﺪ ﻭﺭﺩﺕ ﺁﻳﺎﺕ ﻗﺮﺁﻧﻴﺔ ﺗﺪﻝ ﻋﻠﻰ ﻋﺪﻡ ﺍﻟﺘﺒﺎﻳﻦ ﰲ ﻃﺮﻳﻘﺔ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺮﺳﻞ‪ ،‬ﻭﺁﻳﺎﺕ ﺃﺧﺮﻯ‬
‫ﻋﻠﻰ ﺣﺼﻮﻝ ﺍﻟﺘﺒﺎﻳﻦ ﻓﻴﻬﺎ‪ ،‬ﻓﻜﻴﻒ ﻧﻮﻓﻖ ﺑﲔ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ؟ "‬
‫)‪(1‬‬
‫ﻓﻤﻦ ﺍﻟﻨﻮﻉ ﺍﻷﻭﻝ ﺁﻳﺔ ﺍﻟﺸﻮﺭﻯ ﺍﳌﺘﻘﺪﻣﺔ ] ﰲ [ ﻗﻮﻟﻪ ‪:‬‬
‫)‪(2‬‬
‫ﻭﻣﻦ ﺍﻟﻨـﻮﻉ ﺍﻟﺜـﺎﱐ ﺁﻳﺔ ﺍﳌﺎﺋﺪﺓ ‪:‬‬
‫– ﺇﱃ ﺃﻥ ﻳﻘﻮﻝ‪ : -‬ﻭ"ﻃﺮﻳﻘﺔ ﺍﳉﻤﻊ ﺑﲔ ﺍﻟﻨﻮﻋﲔ ‪ :‬ﺃﻥ ﻳﻘﺎﻝ ﺇﻥ ﺍﻟﻨـﻮﻉ ﺍﻷﻭﻝ ﻣـﻦ ﺍﻵﻳـﺎﺕ‬
‫)‪(3‬‬
‫ﻣﺼﺮﻭﻑ ﺇﱃ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺄﺻﻮﻝ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﱐ ﻣﺼﺮﻭﻑ ﺇﱃ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻔﺮﻭﻉ ﺍﻟﺪﻳﻦ‪".‬‬
‫"ﻓﻤﻤﺎ ﺗﻘﺪﻡ ﻧﻌﻠﻢ ﺃﻥ ﺍﻟﺸﺮﺍﺋﻊ ﻋﻠﻰ ﻗﺴﻤﲔ ‪ :‬ﻣﻨﻬﺎ ﻣﺎ ﳝﺘﻨﻊ ﺩﺧﻮﻝ ﺍﻟﻨﺴﺦ ﻭﺍﻟﺘﻐﻴﲑ ﻓﻴﻪ ﺑـﻞ‬
‫ﻳﻜﻮﻥ ﻭﺍﺟﺐ ﺍﻟﺒﻘﺎﺀ‪ ،‬ﻭﺍﻟﺪﻭﺍﻡ ﰲ ﲨﻴﻊ ﺍﻟﺸﺮﺍﺋﻊ ﻭﺍﻷﺩﻳﺎﻥ‪ ،‬ﻭﻣﻨﻬﺎ ﻣﺎ ﳜﺘﻠﻒ ﺑـﺎﺧﺘﻼﻑ ﺍﻟـﺸﺮﺍﺋﻊ‬
‫)‪.(4‬‬
‫ﻭﺍﻷﺩﻳﺎﻥ "‬
‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻟﺸﻮﺭﻯ ‪ ،‬ﺁﻳﺔ ‪.13‬‬
‫)‪ (2‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ‪ ،‬ﺁﻳﺔ ‪.48‬‬
‫)‪ (3‬ﺍﻟﻌﺎﱂ ﻳﻮﺳﻒ ﺣﺎﻣﺪ ‪،‬ﺍﳌﻘﺎﺻﺪ ﺍﻟﻌﺎﻣﺔ ﻟﻠﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‪،‬ﺩﺍﺭ ﺍﻵﻣﺎﻥ ﺍﻟﺮﺑﺎﻁ ﺍﳌﻐﺮﺏ ‪،‬ﻁ‪2،1414‬ﻫـ ‪1993-‬ﻡ ‪ ،‬ﺹ ‪.22‬‬
‫)‪ -(4‬ﺍﻟﻌﺎﱂ ﻳﻮﺳﻒ ﺣﺎﻣﺪ ‪،‬ﺍﳌﻘﺎﺻﺪ ﺍﻟﻌﺎﻣﺔ ﻟﻠﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻧﻔﺲ ‪،‬ﻣﺮﺟﻊ‪ ،‬ﺹ ‪.82‬‬
‫‪139‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ)ﺗﻨﻈﲑﻱ‪ (01‬ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋﺎﺷﻮﺭ)ﺍﳌﻔﺎﻫﻴﻢ ﻭ ﻃﺮﻕ ﺍﻟﻜﺸﻒ ﻋﻦ ﺍﳌﻘﺎﺻﺪ )ﺃﻗﺴﺎﻣﻬﺎ ﻭ ﺃﻧﻮﺍﻋﻬﺎ ﻭ‬
‫ﻣﺮﺍﺗﺒﻬﺎ((‬
‫ﺇ ﹰﺫﺍ‪.‬ﻗﺪ ﺗﻠﺘﻘﻲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺍﳌﻘﺎﺻﺪ ﺍﻟﻌﺎﻣﺔ ﻣﻊ ﻣﺎ ﺳﺒﻘﻬﺎ ﻣﻦ ﺍﻟﺸﺮﺍﺋﻊ‪ ،‬ﻭﺫﻟﻚ ﻻ ﳝﻨﻊ ﺍﻟﺒﺘﺔ‬
‫ﺃﻥ ﺗﻜﻮﻥ ﳍﺎ ﻣﻘﺎﺻﺪ ﺧﺎﺻﺔ ﺗﻨﻔﺮﺩ ‪‬ﺎ ﻭ ﻻ ﺗﻮﺟﺪ ﰲ ﻏﲑﻫﺎ‪ ،‬ﺑﻞ ﺫﻟﻚ ﻫﻮ ﺍﳌﻨﻄﻖ ﻋﻴﻨﻪ ‪ ،‬ﺧﺎﺻـﺔ‬
‫ﻭﺃ‪‬ﺎ ﺧﺎﲤﺔ ﺍﻟﺮﺳﺎﻻﺕ‪ ،‬ﻭﻫﻲ ﺑﺎﻋﺘﺒﺎﺭﻫﺎ ﺫﺍﻙ ﻻ ﺑﺪ ﺃﻥ ﺗﺘﻀﻤﻦ ﺇﻟﻐﺎﺀ ﻣﻘﺎﺻﺪ ﻭﺗﻌﺪﻳﻞ ﺃﺧﺮﻯ ﻭﺇﺿﺎﻓﺔ‬
‫ﻣﻘﺎﺻﺪ ﺟﺪﻳﺪﺓ ﺣﱴ ﻳﺄﰐ ﺍﺳﺘﻜﻤﺎﻝ ﻛﺎﻓﺔ ﻣﻘﻮﻣﺎﺕ ﺍﻟﻨﻈﺎﻡ ﺍﻟﺬﻱ ﻳﻜﻔﻞ ﻟﻠﺒﺸﺮ ﻋﺎﻣﺔ ﺃﻥ ﳛﻴﻮﺍ ﺣﻴـﺎﺓ‬
‫ﻛﺮﳝﺔ ﻛﻤﺎ ﺃﺭﺍﺩﻫﺎ ﳍﻢ ﺍﳌﻮﱃ ﺳﺒﺤﺎﻧﻪ ﻭ ﺗﻌﺎﱃ‪ ،‬ﻭ ﻳﺘﺴﲎ ﻟﻸﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﺘﻜﻔﻞ ﺑﺪﻭﺭ ﺍﻟﻘﻴــﺎﺩﺓ‬
‫ﺍﻟﱵ ﺍﻧﺘﺪ‪‬ﺎ ﺍﷲ ﺇﻟﻴﻬﺎ ﻛﻤـﺎ ﻧﺺ ﻋﻠﻰ ﺫﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪:‬‬
‫)‪(1‬‬
‫ﻭﻗﻴﺎﻣﻬﺎ ﺑﺪﻭﺭ ﺍﻟﺸﻬﺎﺩﺓ ﺃﻳﻀﺎ ‪:‬‬
‫)‪(2‬‬
‫ﻭﻣﻦ ﻗﺒﻴﻞ ﺍﳌﻘﺎﺻﺪ ﺍﻟﻌﺎﻣﺔ ﺍﻟﱵ ﺗﺸﺘﺮﻙ ﻓﻴﻬﺎ ﺍﻟﺸﺮﺍﺋﻊ ﲨﻴﻌﺎ ﲟﺎ ﰲ ﺫﻟﻚ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬
‫ﻣﻘﺎﺻﺪ ﺍﳋﺎﻟﻖ ﻣﻦ ﺍﳋﻠﻖ‪".‬ﻭﺍﻟﱵ ﺗﻨﺤﺼﺮ ﰲ ﺃﻥ ﻳﻌﺒﺪﻭﻩ ﻭﻻ ﻳﺸﺮﻛﻮﺍ‪ ،‬ﺑﻪ ﺷﻴﺌﺎ ﻛﻤﺎ ﺟﺎﺀ ﰲ ﻗﻮﻟﻪ‬
‫ﺱ ﺍ ‪‬ﻋ‪‬ﺒﺪ‪‬ﻭﹾﺍ ‪‬ﺭ‪‬ﺑﻜﹸﻢ‪ ‬ﺍﱠﻟﺬِﻱ ‪‬ﺧ ﹶﻠ ﹶﻘﻜﹸ ‪‬ﻢ ﻭ‪‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﻣِﻦ ﹶﻗ ‪‬ﺒ ِﻠ ﹸﻜ ‪‬ﻢ ﹶﻟ ‪‬ﻌ ﱠﻠﻜﹸ ‪‬ﻢ ‪‬ﺗ‪‬ﺘﻘﹸﻮ ﹶﻥ }‪ {21‬ﺗﻌﺎﱃ ‪:‬‬
‫ﻳ‪‬ﺎ ﹶﺃﱡﻳﻬ‪‬ﺎ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﺕ‬
‫ﺝ ِﺑ ِﻪ ِﻣ ‪‬ﻦ ﺍﻟﱠﺜ ‪‬ﻤﺮ‪‬ﺍ ِ‬
‫ﺴﻤ‪‬ﺎ ِﺀ ﻣ‪‬ﺎ ًﺀ ﹶﻓﹶﺄ ‪‬ﺧ ‪‬ﺮ ‪‬‬
‫ﺴﻤ‪‬ﺎﺀ ِﺑﻨ‪‬ﺎﺀ ‪‬ﻭﺃﹶﻧ ‪‬ﺰ ﹶﻝ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬‬
‫ﺽ ِﻓﺮ‪‬ﺍﺷﹰﺎ ﻭ‪‬ﺍﻟ ‪‬‬
‫(ﺍﱠﻟﺬِﻱ ‪‬ﺟ ‪‬ﻌ ﹶﻞ ﹶﻟﻜﹸﻢ‪ ‬ﺍ َﻷ ‪‬ﺭ ‪‬‬
‫)‪(5‬‬
‫ﺠ ‪‬ﻌﻠﹸﻮﹾﺍ ِﻟ ﹼﻠ ِﻪ ﺃﹶﻧﺪ‪‬ﺍﺩﹰﺍ ‪‬ﻭﺃﹶﻧ‪‬ﺘ ‪‬ﻢ ‪‬ﺗ ‪‬ﻌ ﹶﻠﻤ‪‬ﻮ ﹶﻥ }‪{22‬‬
‫ﻼ ‪‬ﺗ ‪‬‬
‫ِﺭﺯ‪‬ﻗﹰﺎ ﱠﻟ ﹸﻜ ‪‬ﻢ ﹶﻓ ﹶ‬
‫)‪(6‬‬
‫ﻭﻫﺬﺍ ﺍﳌﻘﺼﺪ ﻋﺎﻡ ﰲ ﲨﻴﻊ ﺍﻟﺮﺳﺎﻻﺕ ﺍﻟﺴﻤﺎﻭﻳﺔ "‬
‫ﻏﲑ ﺃﻧﻪ ﻻ ﺑﺪ ﻟﻜﻞ ﺷﺮﻳﻌﺔ ﻣﻦ ﻣﻘﺎﺻﺪ ﲤﻴﺰﻫﺎ ﻋﻦ ﻏﲑﻫﺎ‪ ،‬ﻭﻣﻦ ﰒ ﻳﻘﻀﻲ ﺍﻟﻌﻘﻞ ﻭﺍﳌﻨﻄـﻖ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﻟﻠﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻘﺎﺻﺪﻫﺎ‪.‬‬
‫)‪(4‬‬
‫ﻭ " ‪ :‬ﺇﻥ ﺍﳌﻘﺎﺻﺪ ﻫﻲ ﺍﳊﻜﻢ ﺍﳌﻘﺼﻮﺩﺓ ﻟﻠﺸﺎﺭﻉ ﰲ ﲨﻴﻊ ﺃﺣﻮﺍﻝ ﺍﻟﺘﺸﺮﻳﻊ "‬
‫" ﻭ ﻻ ﻳﺸﻚ ﺃﺣﺪ ﺃﻥ ﻛﻞ ﺷﺮﻳﻌﺔ ﺷﺮﻋﺖ ﻟﻠﻨﺎﺱ ﻻ ﺑﺪ ﺃﻥ ﺗﻜﻮﻥ ﺃﺣﻜﺎﻣﻬـﺎ ﺍﳌـﺸﺮﻭﻋﺔ‬
‫)‪(5‬‬
‫ﺗﺮﻣﻲ ﺇﱃ ﻣﻘﺎﺻﺪ ﻟﺸﺎﺭﻋﻬﺎ ﻭ ﺇﻻ ﻛﺎﻧﺖ ﻋﺒﺜﺎ"‬
‫)‪ -(1‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ‪ ،‬ﺁﻳﺔ ‪.110‬‬
‫)‪ -(2‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ ،‬ﺁﻳﺔ ‪.143‬‬
‫‪-(3)6‬ﺍﻟﻌﺎﱂ ﻳﻮﺳﻒ ﺣﺎﻣﺪ ‪ ،‬ﺍﳌﻘﺎﺻﺪ ﺍﻟﻌﺎﻣﺔ ﻟﻠﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ ‪.23‬‬
‫)‪ -(4‬ﺍﻟﻌﺒﻴﺪﻱ ﲪﺎﺩﻱ ‪ ،‬ﺍﻟﺸﺎﻃﱯ ﻭﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ‪ ،‬ﺩﺍﺭ ﻗﺘﻴﺒﺔ ﻟﻠﻄﺒﺎﻋﺔ ﻭ ﺍﻟﻨﺸﺮ‪،‬ﺑﲑﻭﺕ ﻭﺩﻣﺸﻖ ‪ ،‬ﻁ‪1416،1‬ﻫـ‪1992 -‬ﻡ ‪ ،‬ﺹ ‪.119‬‬
‫)‪-(5‬ﺍﻟﻌﺎﱂ ﻳﻮﺳﻒ ﺣﺎﻣﺪ ‪ ،‬ﺍﳌﻘﺎﺻﺪ ﺍﻟﻌﺎﻣﺔ ﻟﻠﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪ ،‬ﻁ ‪ ،2‬ﺹ ‪.82‬‬
‫‪140‬‬
‫‪ ( 5‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ)ﺗﻨﻈﲑﻱ‪ (01‬ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋﺎﺷﻮﺭ)ﺍﳌﻔﺎﻫﻴﻢ ﻭ ﻃﺮﻕ ﺍﻟﻜﺸﻒ ﻋﻦ ﺍﳌﻘﺎﺻﺪ )ﺃﻗﺴﺎﻣﻬﺎ ﻭ ﺃﻧﻮﺍﻋﻬﺎ ﻭ‬
‫ﻣﺮﺍﺗﺒﻬﺎ((‬
‫ﺇﻥ " ﻣﻘﺎﺻﺪ ﺍﻟﺸﺎﺭﻉ ﻣﻦ ﺍﻟﺘﺸﺮﻳﻊ ﻭ ﻧﻌﲏ ‪‬ﺎ ﺍﻟﻐـﺎﻳﺔ ﺍﻟﱵ ﻳﺮﻣﻲ ﺇﻟﻴﻬﺎ ﺍﻟﺘﺸـﺮﻳﻊ ﻭﺍﻷﺳـﺮﺍﺭ‬
‫)‪(1‬‬
‫ﺍﻟﱵ ﻭﺿﻌﻬﺎ ﺍﻟﺸﺎﺭﻉ ﺍﳊﻜﻴﻢ ﻟﻜﻞ ﺣﻜﻢ ﻋﻦ ﺍﻷﺣﻜﺎﻡ "‬
‫ﻓﻤﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ " ﻟﻴﺴﺖ ﺍﻓﺘﺮﺍﺿﻴﺔ ﺃﻭ ﺗﺼﻮﺭﻳﺔ ﺑﻞ ﻫﻲ ﻣﺎ ﻳﺘﺤﺪﺩ ﲟﻘﺘﻀﻰ ﻛـﻞ ﺣﻜـﻢ‪،‬ﺃﻭ‬
‫ﻳﺴﺘﻨﺘﺞ ﻣﻦ ﺭﻭﺣﻪ ﻭ ﻣﻀﻤﻮﻧﻪ‪ ،‬ﻭ " ﺃﻥ ﻟﻜﻞ ﺣﻜﻢ ﻣﻦ ﺃﺣﻜﺎﻡ ﺍﻹﺳﻼﻡ ﻭﻇﻴﻔﺔ ﻳﺆﺩﻳﻬـﺎ ﻭ ﻏﺎﻳـﺔ‬
‫ﳛﻘﻘﻬﺎ ﻭﻋﻠﺔ ﻇﺎﻫﺮﺓ ﺃﻭ ﻛﺎﻣﻨﺔ ﻳﻌﻤﻞ ﻹﳚﺎﺩﻫﺎ ﻭﻣﻘﺼﺪﺍ ﻭ ﻫﺪﻓﺎ ﻳﻘـﺼﺪﻩ ﻭ ﻳـﺴﺘﻬﺪﻓﻪ ﻟﺘﺤﻘﻴـﻖ‬
‫)‪.(2‬‬
‫ﻣﺼﻠـﺤﺔ ﻟﻺﻧﺴﺎﻥ ﺃﻭ ﺩﻓﻊ ﻣﻔﺴﺪﺓ ﻭ ﻣﻀﺮﺓ ﻋﻨﻪ"‬
‫ﻓﻘﺪ ﺛﺒﺖ ﺃﻥ ﻟﻠﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻘﺎﺻﺪ ﺧﺎﺻﺔ ‪‬ﺎ ﳑﻴﺰﺓ ﳍﺎ ﻋﻦ ﺑﻘﻴﺔ ﺍﻟﺸﺮﺍﺋﻊ‪ ،‬ﻭ ﺃﻥ ﺍﳌﻘﺎﺻﺪ ﻗﺪ‬
‫)‪(3‬‬
‫ﺗﻮﺻﻞ ﺇﻟﻴﻬﺎ ﺍﻟﻌﻠﻤﺎﺀ‪ " ،‬ﺑﻌﺪ ﺍﺳﺘﻘﺮﺍﺋﻬﻢ ﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻳﻌﺔ "‬
‫ﻓﻤﺎ ﻫﻲ ﻫﺬﻩ ﺍﳌﻘﺎﺻﺪ ﺇ ﹰﺫﺍ ؟ ‪.‬‬
‫ﻫﻲ "ﻣﺎ ﳛﻘﻖ ﻣﺼﻠﺤﺔ ﺃﻭ ﻳﺪﻓﻊ ﻣﻔﺴﺪﺓ " )‪ (4‬ﺑﻴﻨﻤﺎ ﳒﺪ ﺃﻥ ‪ " :‬ﺍﳌﻘﺼﺪ ﺍﻟﻌﺎﻡ ﻟﻠﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬
‫ﻫﻮ ﻋﻤﺎﺭﺓ ﺍﻷﺭﺽ ﻭﺣﻔﻆ ﻧﻈﺎﻡ ﺍﻟﺘﻌﺎﻳﺶ ﻓﻴﻬﺎ ﻭﺍﺳﺘﻤﺮﺍﺭ ﺻﻼﺣﻬﺎ ﺑـﺼﻼﺡ ﺍﳌـﺴﺘﺨﻠﻔﲔ ﻓﻴﻬـﺎ‬
‫ﻭﻗﻴﺎﻣﻬﻢ ﲟﺎ ﻛﻠﻔﻮﺍ ﺑﻪ ﻣﻦ ﻋﺪﻝ ﻭﺍﺳﺘﻘﺎﻣﺔ ﻭﻣﻦ ﺻﻼﺡ ﰲ ﺍﻟﻌﻘﻞ ﻭ ﰲ ﺍﻟﻌﻤﻞ ﻭﺇﺻـﻼﺡ ﰲ ﺍﻷﺭﺽ‬
‫)‪(5‬‬
‫ﻭﺍﺳﺘﻨﺒﺎﻁ ﳋﲑﺍ‪‬ﺎ ﻭﺗﺪﺑﲑ ﳌﻨﺎﻓﻊ ﺍﳉﻤﻴﻊ "‬
‫" ﻓﺈﻥ ﺍﳌﻘﺎﺻﺪ ﺍﻟﺸﺮﻋﻴﺔ ﻏﲑ ﻣﻨﻔﺼﻠﺔ ﻋﻦ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﻭ ﻫﻲ ﻣﻠﺤﻮﻇـﺔ ﰲ ﺟﺰﺋﻴـﺎﺕ ﺍﻟـﺸﺮﻉ‬
‫ﻭﻛﻠﻴﺎﺗﻪ‪ ،‬ﻭﻣﺒﺜﻮﺛﺔ ﰲ ﺗﺼﺮﻓﺎﺗﻪ ﻭﺗﻌﺎﻟﻴﻤﻪ‪ ،‬ﻭﻣﺴﺘﺤﻀﺮﺓ ﰲ ﺃﺫﻫﺎﻥ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍ‪‬ﺘﻬﺪﻳﻦ ﻋﻠﻰ ﻣﺮ ﺗﺎﺭﻳﺦ‬
‫ﺍﻟﻔﻘﻪ‪ ،‬ﻣﻨﺬ ﻋﺼﺮ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﲔ ﻭﺗﺎﺑﻌﻴﻬﻢ ﺇﱃ ﺍﻟﻌﺼﺮ ﺍﳊﺎﱄ‪ ،‬ﻫﺬﺍ ﻓﻀﻼ ﻋﻦ ﺍﳍـﺪﻱ ﺍﻟﻘـﺮﺁﱐ‬
‫ﻭﺍﻟﻨﺒﻮﻱ ﺍﻟﺬﻱ ﺍﺗﺼﻒ ﺑﺼﻔﺔ ﺍﳌﻘﺎﺻﺪﻳﺔ ﲨﻠﺔ ﻭﺗﻔﺼﻴﻼ‪ ،‬ﻭ ﺍﺗﺴﻢ ﺑﻄﺎﺑﻊ ﺍﻟﺘﻌﻠﻴﻞ ﻭﺍﳌﻌﻘﻮﻟﻴﺔ ﰲ ﻣﻮﺍﻃﻦ‬
‫‪6‬‬
‫ﻻ ﲢﺼﻰ ﻛﺜﺮﺓ ﻭﺗﻨﻮﻋﺎ‪.‬‬
‫" ﺗﺒﺪﺃ ﺍﳌﻘﺎﺻﺪ ﺍﻟﺸﺮﻋﻴﺔ ﻭ ﻛﻤﺎ ﺗﺪﻝ ﻋﻠﻴﻬﺎ ﺻﻔﺘﻬﺎ‪ ،‬ﺍﻟﺸﺮﻋﻴﺔ ﻫﻲ ﺍﳌﻘﺎﺻﺪ ﺍﻟﺜﺎﺑﺘﺔ ﺑﺎﻟـﺸﺮﻉ‬
‫ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺃﻱ ﺑﺄﺩﻟﺘﻪ ﻭﻧﺼﻮﺻﻪ ﻭﺗﻌﺎﻟﻴﻤﻪ ﻭﻫﺪﻳﻪ‪ ،‬ﻓﻬﻲ ﻣﺒﻨﻴﺔ ﻋﻠﻰ ﺍﻟـﺸﺮﻉ ﻭﻣﻨـﻀﺒﻄﺔ ﺑﻘﻴـﻮﺩﻩ‬
‫)‪ -(1‬ﻧﻔﺲ ﺍﳌﺮﺟﻊ ‪ ،‬ﺹ ‪.83‬‬
‫)‪-(2‬ﺍﻟﻌﻠﻮﺍﱐ ﻃﻪ ﺟﺎﺑﺮ ‪ ،‬ﻣﻘﺪﻣﺔ ﻟﻜﺘﺎﺏ ﻧﻈﺮﻳﺔ ﺍﳌﻘﺎﺻﺪ ﻋﻨﺪ ﺍﻻﻣﺎﻡ ﺍﻟﺸﺎﻃﱯ ‪ ،‬ﻟﻠﺮﻳﺴﻮﱐ‪ ،‬ﺃﻭﻝ ﺻﻔﺤﺔ ﻣﻦ ﺍﳌﻘﺪﻣﺔ‪.‬‬
‫)‪ -(3‬ﺍﻷﺷﻘﺮ ﻋﻤﺮ ﺳﻠﻴﻤﺎﻥ ‪ ،‬ﺧﺼﺎﺋﺺ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﻟﻔﻼﺡ‪ ،‬ﺍﻟﻜﻮﻳﺖ‪ ،‬ﻁ‪1982،1‬ﻡ‪ ،‬ﺹ ‪.80‬‬
‫)‪-(4‬ﳎﻠﺔ ﺍﻟﺸﺮﻳﻌﺔ ﻭﺍﻟﻘﺎﻧﻮﻥ‪،‬ﺗﺼﺪﺭ ﻋﻦ ﺃﻋﻀﺎﺀ ﻫﻴﺌﺔ ﺍﻟﺘﺪﺭﻳﺲ ﺑﺎﻟﻜﻠﻴﺔ ‪،‬ﻣﻘﺎﻝ ﳊﺴﻦ ﺣﺎﻣﺪ ﻣﺮﻋﻲ ﺑﻌﻨﻮﺍﻥ ‪ :‬ﻧﻈﺮﺍﺕ ﰲ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ‪ ،‬ﺍﻟﻌﺪﺩ ‪1403،1‬ﻫـ ‪-‬‬
‫‪ 1982‬ﻡ‪ ، ،‬ﺩﺍﺭ ﺍﻻﲢﺎﺩ ﺍﻟﻌﺮﰊ ﻟﻠﻄﺒﺎﻋﺔ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﺹ ‪.246‬‬
‫)‪-(5‬ﺍﻟﻔﺎﺳﻲ ﻋﻼﻝ ‪ ،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﻭ ﻣﻜﺎﺭﻣﻬﺎ ‪ ،‬ﺹ ‪.46 ،45‬‬
‫‪ 6‬ﻧﻮﺭ ﺍﻟﺪﻳﻦ ﺑﻦ ﳐﺘﺎﺭ ﺍﳋﺎﺩﻣﻲ‪ ،‬ﺍﻹﺟﺘﻬﺎﺩ ﺍﳌﻘﺎﺻﺪﻱ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﻣﺔ ﺭﻗﻢ ‪ 65‬ﺍﻟﺴﻨﺔ ‪ 18‬ﺍﳉﺰﺀ ﺍﻷﻭﻝ ﺹ ‪.134‬‬
‫‪141‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ)ﺗﻨﻈﲑﻱ‪ (01‬ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋﺎﺷﻮﺭ)ﺍﳌﻔﺎﻫﻴﻢ ﻭ ﻃﺮﻕ ﺍﻟﻜﺸﻒ ﻋﻦ ﺍﳌﻘﺎﺻﺪ )ﺃﻗﺴﺎﻣﻬﺎ ﻭ ﺃﻧﻮﺍﻋﻬﺎ ﻭ‬
‫ﻣﺮﺍﺗﺒﻬﺎ((‬
‫ﻭﻗﻮﺍﻋﺪﻩ ‪ ..‬ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﻣﻴﺰﺍﻥ ﺍﳊﻜﻢ ﻋﻠﻰ ﺃﻥ ﻫﺬﺍ ﺍﻟﻔﻌﻞ ﻣﺼﻠﺤﺔ ﺃﻭ ﻣﻔﺴﺪﺓ ﺇﳕﺎ ﻫﻮ ﺍﻟﺸﺮﻉ ﻭﻣـﺎ‬
‫ﻳﺘﻌﻠﻖ ﺑﺬﻟﻚ ﺍﻟﻔﻌﻞ ﻣﻦ ﺍﻷﺩﻟﺔ ﻭﺍﻟﻘﺮﺍﺋﻦ ﻭﺍﳌﻌﻄﻴﺎﺕ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻟﻨﺼﻴﺔ ﻭﺍﻻﺟﺘﻬﺎﺩﻳﺔ‪ 1...‬ﻓﺈﻥ ﺍﳌﻘﺎﺻـﺪ‬
‫ﺍﻟﺸﺮﻋﻴﺔ ﻫﻲ ﺍﳌﻌﺎﱐ ﺍﳌﺴﺘﺨﻠﺼﺔ ﻣﻦ ﺍﻟﺘﺼﺮﻓﺎﺕ ﺍﻟﺸﺮﻋﻴﺔ ﺍﳌﺘﻨﻮﻋﺔ ﻧـﺼﻮﺻﺎ ﻭﺃﺣﻜﺎﻣـﺎ ﻭﻗـﺮﺍﺋﻦ‬
‫)‪(2‬‬
‫ﻭﺗﻌﻠﻴﻼﺕ ﻭﻣﻌﻄﻴﺎﺕ ﻟﻐﻮﻳﺔ ﻭ ﺗﺎﺭﳜﻴﺔ ﻭﻏﲑ ﺫﻟﻚ‪" .‬‬
‫ﻭ ﻣﻦ ﺧﻼﻝ ﻫﺬﻩ ﺍﻟﺘﻌﺮﻳﻔﺎﺕ ﻭ ﺍﳌﻔﺎﻫﻴﻢ ﻟﻠﻤﻘﺎﺻﺪ‪ ،‬ﳒﺪ ﺃﻧﻔﺴﻨﺎ ﻧﺆﺩﻱ ﻣﺎ ﺃﺷﺎﺭ ﺇﻟﻴـﻪ ﺇﺑـﺮﺍﻫﻴﻢ‬
‫ﺍﻟﻜﻴﻼﱐ ﰲ ﺗﻌﻠﻴﻘﻪ ﻋﻠﻰ ﻃﻪ ﻋﺒﺪ ﺍﻟﺮﲪﺎﻥ ﰲ ﺍﻟﻀﺒﻂ ﺍﻻﺻﻄﻼﺣﻲ ﺍﳌﻔﺎﻫﻴﻤﻲ ﰲ ﻣﻘﺎﻟﻪ ‪ :‬ﰲ ﻣﻈﺎﻫﺮ‬
‫ﺍﻟﺘﺠﺪﻳﺪ ﰲ ﺍﳌﺒﺤﺚ ﺍﳌﻘﺎﺻﺪﻱ‪ ،‬ﺍﻟﺬﻱ ﻗﺎﻝ ﻓﻴﻪ ‪ ":‬ﺃﻣﺎ ﺇﺫﺍ ﻋﺪﻧﺎ ﺇﱃ ﻣﻔﻬﻮﻡ ﺍﳌﻘﺎﺻﺪ ﺫﺍﺗـﻪ‪ ،‬ﻓﻔـﻲ‬
‫ﺍﻋﺘﻘﺎﺩﻧﺎ ﺃﻥ ﻣﻘﺎﺭﺑﺔ ﺩ‪/‬ﻃﻪ ﻋﺒﺪ ﺍﻟﺮﲪﺎﻥ ﺗﻌﺘﱪ ﻓﺘﺤﺎ ﺟﺪﻳﺪﺍ ﰲ ﻫﺬﺍ ﺍ‪‬ﺎﻝ ‪ ،‬ﺇﺫ ﱂ ﻳـﺴﺒﻘﻪ ﺃﺣـﺪ ﺇﱃ‬
‫ﺍﻟﺘﺠﺪﻳﺪ ﺍﻟﺜﻼﺛﻲ ﻟﻠﻔﻆ"ﻗﺼﺪ"ﻭﻣﺎ ﺗﺮﺗﺐ ﻋﻦ ﺫﻟﻚ ﻣﻦ ﺍﻛﺘﺸﺎﻑ ﺛﻼﺙ ﻧﻈﺮﻳﺎﺕ ﻳﺸﺘﻤﻞ ﻋﻠﻴﻬﺎ"‬
‫ﻋﻠﻢ ﺍﳌﻘﺎﺻﺪ‪ ،‬ﻭ ﻣﻀﺎﻣﻴﻨﻬﺎ‪ ،‬ﻭ ﻋﻠﻰ ﺍﳉﻤﻠﺔ ﻓﺈﻥ ﺍﻟﻔﻌﻞ " ﻗﺼﺪ " ﻗﺪ ﻳﻜﻮﻥ ﲟﻌﲎ " ﺣﺼﻞ ﻓﺎﺋﺪﺓ‬
‫" ﺃﻭ ﲟﻌﲎ " ﺣﺼﻞ ﻧﻴﺔ " ﺃﻭ ﲟﻌﲎ " ﺣﺼﻞ ﻏﺮﺿﺎ " ‪ ...‬ﻓﻴﺸﻤﻞ "ﻋﻠﻢ ﺍﳌﻘﺎﺻﺪ" ﺇﺫ ﺫﺍﻙ ﻋﻠﻰ ﺛﻼﺙ‬
‫)‪(3‬‬
‫ﻧﻈﺮﻳﺎﺕ ﺃﺻﻮﻟﻴﺔ ﻣﺘﻤﺎﻳﺰﺓ ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ ‪:‬‬
‫ﺃﻭﻻﻫﺎ ‪ :‬ﻧﻈﺮﻳﺔ ﺍﳌﻘﺼﻮﺩﺍﺕ‪،‬ﻭ ﻫﻲ ﺗﺒﺤﺚ ﰲ ﺍﳌﻀﺎﻣﲔ ﺍﻟﺪﻻﻟﻴﺔ ﻟﻠﺨﻄﺎﺏ ﺍﻟﺸﺮﻋﻲ‪.‬‬
‫ﻭ ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﻧﻈﺮﻳﺔ ﺍﻟﻘﺼﻮﺩ‪ ،‬ﻭ ﻫﻲ ﺗﺒﺤﺚ ﰲ ﺍﳌﻀﺎﻣﲔ ﺍﻟﺸﻌﻮﺭﻳﺔ ﻭ ﺍﻹﺭﺍﺩﻳﺔ‪.‬‬
‫)‪(4‬‬
‫ﻭ ﺍﻟﺜﺎﻟﺜﺔ ‪ :‬ﻧﻈﺮﻳﺔ ﺍﳌﻘﺼﺪ‪ ،‬ﻭ ﻫﻲ ﺗﺒﺤﺚ ﰲ ﺍﳌﻀﺎﻣﲔ ﺍﻟﻘﻴﻤﻴﺔ ﻟﻠﺨﻄﺎﺏ ﺍﻟﺸﺮﻋﻲ(‪.‬‬
‫ﻭ ﻣﻦ ﺧﻼﻝ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺎﺕ ﺍﻷﺻﻮﻟﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ ﺍﻟﱵ ﺗﻮﺻﻞ ﺇﻟﻴﻬﺎ ﺩ‪ .‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﻃﻪ ﰲ ﲢﺪﻳﺪﻩ‬
‫ﻭ ﲡﺪﻳﺪﻩ ﳛﺘﺎﺝ ﺇﱃ ﺗﺰﻛﻴﺔ ﻭ ﺇﺛﺮﺍﺀ ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﻧﺘﺎﺋﺞ ﲢﻘﻖ ﻟﻨﺎ ﻣﺎ ﻧﺼﺒﻮ ﺇﻟﻴﻪ ﻣﻦ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ ﻭﻫﻮ‬
‫ﺍﺳﺘﻘﻼﻝ ﻋﻠﻢ ﺍﳌﻘﺎﺻﺪ ﻋﻦ ﻋﻠﻢ ﺍﻷﺻﻮﻝ‪.‬‬
‫ﻭﻟﻜﻦ ﻟﻦ ﺗﺘﻀﺢ ﻟﻨﺎ ﺻﻮﺭﺓ ﺍﳌﻘﺎﺻﺪ ﺑﺎﻟﺸﻜﻞ ﺍﻟﻨﻬﺎﺋﻲ ‪،‬ﻣﺎ ﱂ ﻧﺘﻌﺮﻑ ﻋﻠﻰ ﻃﺒﻴﻌـﺔ ﻭﺧـﺼﺎﺋﺺ‬
‫ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺍﻟﱵ ﻫﻲ ﺍﻹﻃﺎﺭ ﺍﻟﻌﺎﻡ ﺍﻟﺬﻱ ﻳﻨﺘﻈﻤﻬﺎ ﻭﺍﻷﺩﺍﺓ ﺍﳌﻜﺮﺳﺔ ﳋﺪﻣﺘﻬﺎ‪ ،‬ﻭﺍﻟﺴﻬﺮ ﻋﻠـﻰ‬
‫ﺍﺣﺘﺮﺍﻣﻬﺎ‪ ،‬ﻓﻤﺎ ﻣﻌﲎ ﺍﻟﺸﺮﻳﻌﺔ؟‬
‫‪ -2‬ﻣﻌﲎ ﺍﻟﺸﺮﻳﻌﺔ ‪:‬‬
‫‪ 1‬ﻧﻔﺲ ﺍﳌﺮﺟﻊ‪ ،‬ﺍﳋﺎﺩﻣﻲ‪ ،‬ﺹ ‪.136‬‬
‫)‪ – (2‬ﻧﻔﺲ ﺍﳌﺮﺟﻊ‪ ،‬ﺹ ‪ ،137-136‬ﻭ ﺃﻧﻈﺮ ﺍﻹﻧﺘﺮﻧﺖ‪ ،‬ﻣﻮﻗﻊ ‪ – ARABVESTA‬ﺭﻗﻢ ‪ ،65‬ﺍﻹﻣﺎﺭﺍﺕ ﺍﻟﻌﺮﺑﻴﺔ ﺍﳌﺘﺤﺪﺓ ‪.2000‬‬
‫)‪-(3‬ﺍﻟﻜﻴﻼﱐ ﺇﺑﺮﺍﻫﻴﻢ ‪ ،‬ﰲ ﻣﻈﺎﻫﺮ ﺍﻟﺘﺠﺪﻳﺪ ﰲ ﺍﻟﺒﺤﺚ ﺍﳌﻘﺎﺻﺪﻱ‪ ،‬ﺍﻹﻧﺘﺮﻧﺖ ‪Almultaka.net‬‬
‫)‪ -(4‬ﻃﻪ ﻋﺒﺪ ﺍﻟﺮﲪﺎﻥ ‪ ،‬ﰲ ﻣﻈﺎﻫﺮ ﺍﻟﺘﺠﺪﻳﺪ ﰲ ﺍﻟﺒﺤﺚ ﺍﳌﻘﺎﺻﺪﻱ‪ ،‬ﺍﻹﻧﺘﺮﻧﺖ ‪.Almultaka.net‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ)ﺗﻨﻈﲑﻱ‪ (01‬ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋﺎﺷﻮﺭ)ﺍﳌﻔﺎﻫﻴﻢ ﻭ ﻃﺮﻕ ﺍﻟﻜﺸﻒ ﻋﻦ ﺍﳌﻘﺎﺻﺪ )ﺃﻗﺴﺎﻣﻬﺎ ﻭ ﺃﻧﻮﺍﻋﻬﺎ ﻭ‬
‫ﻣﺮﺍﺗﺒﻬﺎ((‬
‫ﺃ‪ -‬ﺍﻟﺸﺮﻳﻌﺔ ﻟﻐــ ﹰﺔ ‪:‬‬
‫ﻛﻠﻤﺔ ﺍﻟﺸﺮﻳﻌﺔ ﻣﻦ ﺍﻟﺸﺮﻉ‪ ،‬ﻭ ﺍﻟﺸﺮﻉ ﰲ ﺍﻟﻠﻐﺔ‪ :‬ﻣﺼﺪﺭ ﺷﺮﻉ ﺑﺎﻟﺘﺨﻔﻴﻒ‪ ،‬ﻭﺍﻟﺘﺸﺮﻳﻊ‪ :‬ﻣﺼﺪﺭ‬
‫ﺷﺮﻉ ﺑﺎﻟﺘﺸﺪﻳﺪ‪.‬‬
‫ﻭﻗﺪ ﺟﺎﺀ ﰲ ﺍﻟﻠﺴﺎﻥ‪":‬ﺍﻟﺸﺮﻳﻌﺔ ﻭﺍﻟﺸﺮﻉ‪ ،‬ﻭﺍﳌﺸﺮﻭﻋﺔ ﺍﳌﻮﺍﺿﻊ ﺍﻟﱵ ﻳﻨﺤﺪﺭ ﺇﻟﻴﻬﺎ ﺍﳌﺎﺀ ﻣﻨـﻬﺎ…‬
‫ﻭﺍﻟﺸﺮﻋﺔ ﻭﺍﻟﺸﺮﻳﻌﺔ ﰲ ﻛﻼﻡ ﺍﻟﻌﺮﺏ‪ ،‬ﺷﺮﻋﺔ ﺍﳌﺎﺀ ﻭﻫﻲ ﻣﻮﺭﺩ ﺍﻟﺸﺎﺭﺑﺔ ﺍﻟﱵ ﺷﺮﻋﻬﺎ ﺍﻟﻨﺎﺱ ﻓﻴﺸﺮﺑﻮﻥ‬
‫ﻣﻨﻪ ﻭ ﻳﺴﻘﻮﻥ … ﻭﺍﻟﻌﺮﺏ ﻻ ﺗﺴﻤﻴﻬﺎ ﺷﺮﻳﻌﺔ ﺣﱴ ﻳﻜﻮﻥ ﺍﳌﺎﺀ ﻋﺪ‪‬ﺍ ﻻ ﺍﻧﻘﻄﺎﻉ ﻟﻪ ﻭﻳﻜﻮﻥ ﻇﺎﻫﺮﺍ‬
‫)‪(1‬‬
‫ﻣﻌﻴﻨﺎ‪ ،‬ﻻ ﻳﺴﻘﻰ ﺑﺎﻟﺮﺷﺎﺀ "‬
‫" ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭﺍﻟﺸﺮﻋﺔ‪ ،‬ﻭﺍﻟﺸﺮﻉ‪ -‬ﻟﻐﺔ ‪ :‬ﺍﻟﻄﺮﻳﻖ ﺍﻟﺒﲔ ﺍﻟﻮﺍﺿﺢ‪ ،‬ﻭﺍﳌﻨﻬﺎﺝ ﺍﻟـﺴﻮﻱ ﺍﳌـﺴﺘﻘﻴﻢ‪.‬‬
‫ﻭﺃﺻﻞ ﻣﻌﲎ ﻫﺬﻩ ﺍﳌﺼﺎﺩﺭ ‪ :‬ﻫﻮ ﻣﺎ ﻳﺒﺘﺪﺃ ﻓﻴﻪ ﺇﱃ ﺍﻟﺸﻲﺀ؛ ﻣﻦ ﺫﻟﻚ ﻗﻮﳍﻢ ‪ :‬ﺷﺮﻉ ﰲ ﻛﺬﺍ‪ ،‬ﺇﺫﺍ ﺍﺑﺘﺪﺃ‬
‫ﻓﻴﻪ‪ .‬ﻭﻣﻦ ﻫﻨﺎ ﲰﻰ ﺍﻟﻄﺮﻳﻖ ﺍﳌﻮﺻﻞ ﺇﱃ ﺍﳌﺎﺀ ﺷﺮﻳﻌﺔ‪ ،‬ﻭ ﲰﻲ ﻣﻮﺭﺩ ﺍﻟﺸﺎﺭﺑﺔ ﻣﺸﺮﻋﺔ‪ .‬ﰒ ﺍﺳـﺘﻌﲑﺕ‬
‫ﻫﺬﻩ ﺍﳌﺼﺎﺩﺭ ﻟﻠﺪﻳﻦ‪ ،‬ﻟﻜﻮﻧﻪ ﺳﺒﻴﻼ ﻣﻮﺻﻼ ﺇﱃ ﻣﺎ ﻫﻮ ﺳﺒﺐ ﰲ ﺍﳊﻴﺎﺓ ﺍﻷﺑﺪﻳﺔ‪ ،‬ﺗﺸﺒﻴﻬﺎ ﺑﺎﳌﺎﺀ ﺍﻟـﺬﻱ‬
‫)‪(2‬‬
‫ﻫﻮ ﺍﻟﺴﺒﺐ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﻔﺎﻧﻴﺔ "‬
‫)‪(3‬‬
‫" ﻭﺍﻟﺸﺮﻳﻌﺔ ﰲ ﺍﻟﻠﻐﺔ ‪ :‬ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺍﳌﻠﺔ‪ ،‬ﻭﺍﳌﻨﻬﺎﺝ‪ ،‬ﻭﺍﻟﻄﺮﻳﻘﺔ‪ ،‬ﻭﺍﻟﺴﻨﺔ‪" ،‬‬
‫ﻭ " ﺍﻟﺸﺎﺭﻉ " ﺍﻟﻄﺮﻳﻖ ﺍﻷﻋﻈﻢ‪ ،‬ﻭ "ﺷﺮﻉ" ﰲ ﺍﻷﻣﺮ ﺃﻱ ﺧﺎﺽ‪ ،‬ﻭﺑﺎﺑﻪ ﺧﻀﻊ‪ ،‬ﻓﻬﻲ "ﺷـﺮﻭﻉ"‬
‫ﻭ"ﺷ‪‬ﺮﻉ" ﻭ" ﺷﺮﻋﻬﺎ" ﺻﺎﺣﺒﻬﺎ " ﺗﺸﺮﻳﻌﺎ" ﻭﻗﻮﳍﻢ ‪ :‬ﺍﻟﻨﺎﺱ ﰲ ﻫﺬﺍ ﺍﻷﻣﺮ"ﺷﺮﻉ" ﺃﻱ ﺳﻮﺍﺀ ﳛـﺮﻙ‬
‫)‪(4‬‬
‫ﻭﻳﺴﻜﻦ ﻭﻳﺴﺘﻮﻱ ﻓﻴﻪ ﺍﻟﻮﺍﺣﺪ ﻭﺍﳉﻤﻊ ﻭﺍﻟﺬﻛﺮ ﻭﺍﻷﻧﺜﻰ‬
‫ﻛﻤﺎ ﺟﺎﺀ ﻣﻌﲎ ﺍﻟﺸﺮﻳﻌﺔ ﰲ ﺍﻻﺻﻄﻼﺡ ﺍﻟﻠﻐﻮﻱ ﰲ ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ ﻣﺎ ﻳﻠﻲ‪ " :‬ﺵ ﺭ ﻉ " ﺍﻟﺸﺮﻳﻌﺔ‬
‫ﻣﺸﺮﻋﺔ " ﺍﳌﺎﺀ ﻭ ﻫﻮ ﻣﻮﺭﺩ ﺍﻟﺸﺎﺭﺑﺔ ﻭ"ﺍﻟﺸﺮﻳﻌﺔ" ﺃﻳﻀﺎ ﻣﺎ ﺷﺮﻋﻪ ﺍﷲ ﻟﻌﺒﺎﺩﻩ ﻣﻦ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻗﺪ ﺷﺮﻉ ﳍﻢ‬
‫)‪(5‬‬
‫ﺃﻱ ﺳﻦ ﻭﺑﺎﺑﻪ ﻗﻄﻊ‪.‬‬
‫ﻭ ﻗﺪ ﺟﺎﺀ ﰲ ﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ ‪" :‬ﺍﻟﺸﺮﻋﺔ ﻭ ﺍﻟﺸﺮﻳﻌﺔ ‪ :‬ﻣﺎ ﻳﺒﺘﺪﺃ ﻓﻴﻪ ﺇﱃ ﺍﻟﺸﻲﺀ ﻭﻳﻘﺎﻝ ﺷﺮﻉ ﰲ‬
‫)‪(6‬‬
‫ﻛﺬﺍ ﺃﻱ ﺍﺑﺘﺪﺃ ﻓﻴﻪ "‬
‫)‪ - (1‬ﻛﻤﺎﻝ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺑﻦ ﻣﻜﺮﻡ ﺍﺑﻦ ﻣﻨﻈﻮﺭ ﺍﻻﻓﺮﻳﻘﻲ‪ ،‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪ ،‬ﳎﻠﺪ ‪ ، 8‬ﺹ‪174‬‬
‫)‪ – (2‬ﺍﳉﺰﺍﺋﺮﻱ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻜﺮﱘ‪ ،‬ﺍﻟﺪﻳﻦ ﺍﻹﺳﻼﻣﻲ ﻋﻘﻴﺪﺓ ﻭ ﺷﺮﻳﻌﺔ‪ ،‬ﺍﻟﺰﻳﺘﻮﻧﺔ ﻟﻺﻋﻼﻡ ﻭ ﺍﻟﻨﺸﺮ‪ ،‬ﺑﺎﺗﻨﺔ ﺍﳉﺰﺍﺋﺮ‪ ،‬ﺩ ﻁ ‪ ،1989 ،‬ﺹ ‪.29‬‬
‫)‪ – (3‬ﺍ ﻧﻔﺲ ﺍﳌﺮﺟﻊ ﺹ ‪.29‬‬
‫)‪– (4‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺑﻦ ﻣﻨﻈﻮﺭ‪ ،‬ﻣﺞ ‪ ،8‬ﺹ ‪.174‬‬
‫)‪– (5‬ﺍﻟﺮﺍﺯﻱ‪ ،‬ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ‪ ،‬ﺹ ‪.335‬‬
‫)‪– (6‬ﺍﺑﻦ ﻛﺜﲑ‪ ،‬ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻡ ‪ ،2‬ﻁ ‪ ،1‬ﺩﺍﺭ ﺍﻟﻘﻠﻢ ﺑﲑﻭﺕ‪ ،‬ﺩﻁ‪ ،‬ﺩﺕ‪ ،‬ﺹ ‪) 588‬ﺗﻔﺴﲑ ﺁﻳﺔ ﺭﻗﻢ ‪ 48‬ﻣﻦ ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ(‪.‬‬
‫‪143‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ)ﺗﻨﻈﲑﻱ‪ (01‬ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋﺎﺷﻮﺭ)ﺍﳌﻔﺎﻫﻴﻢ ﻭ ﻃﺮﻕ ﺍﻟﻜﺸﻒ ﻋﻦ ﺍﳌﻘﺎﺻﺪ )ﺃﻗﺴﺎﻣﻬﺎ ﻭ ﺃﻧﻮﺍﻋﻬﺎ ﻭ‬
‫ﻣﺮﺍﺗﺒﻬﺎ((‬
‫ﻭﻗﺎﻝ ﻣﻨﺎﻉ ﺍﻟﻘﻄﺎﻥ ﰲ ﻛﺘﺎﺑﻪ "ﺍﻟﺘﺸﺮﻳﻊ ﻭﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ" ﻣﺎ ﻳﻠﻲ ‪ " :‬ﺷـﺮﻋﺖ ﺍﻹﺑـﻞ‪ ،‬ﺇﺫﺍ‬
‫)‪(1‬‬
‫ﻭﺭﺩﺕ ﺷﺮﻋﺔ ﺍﳌﺎﺀ‪ ،‬ﻭ ﺷﺮﻉ ﻟﻪ ﺍﻷﻣﺮ ﲟﻌﲎ ﺳﻨﻪ ﻭﺑﲔ ﻃﺮﻳﻘﺘﻪ "‬
‫ﻭ ﻗﺪ ﺟﺎﺀ ﰲ ﻣﻌﲎ ﺍﻟﻜﻠﻤﺔ ﺃﻥ ‪..." :‬ﻭﻣﺪﺍﺭ ﻫﺬﻩ ﺍﳌﺎﺩﺓ ﺍﻟﺸﺮﻳﻌﺔ – ﰲ ﻟﻐﺔ ﺍﻟﻌﺮﺏ ﻋﻠﻰ ﺍﻟﻈﻬﻮﺭ ﻭ‬
‫)‪(2‬‬
‫ﺍﻟﺒﻴﺎﻥ ﻭﺍﻟﻮﺿﻮﺡ "‬
‫)‪(3‬‬
‫ﻭ ‪" :‬ﻫﻲ ﰲ ﺃﺻﻞ ﺍﻟﻠﻐﺔ ﺗﻄﻠﻖ ﻋﻠﻰ ﺍﻟﻄﺮﻳﻖ ﺍﻟﻈﺎﻫﺮ ﺍﻟﺬﻱ ﻳﻮﺻﻞ ﻣﻨﻪ ﺇﱃ ﺍﳌﺎﺀ "‬
‫ﻭﻣﻦ ﺧﻼﻝ ﻫﺬﻩ ﺍﻟﺘﻌﺮﻳﻔﺎﺕ ﺍﻟﻠﻐﻮﻳﺔ ﲣﻠﺺ ﺇﱃ ﺃﻥ ﺍﻟﺸﺮﻳﻌﺔ ﺗﻌﲏ ‪ :‬ﺍﻟﻮﺿﻮﺡ ﻭﺍﻟﺒﻴﺎﻥ ﻭﺍﻟﻈﻬـﻮﺭ‬
‫ﻭﺍﻟﺒﺪﺍﻳﺔ ﰲ ﺍﻟﺸﻲﺀ ﻭﺍﻟﻮﺳﻊ ﻭﺍﻟﺘﻌﻴﲔ ﻭﺍﻟﻄﺮﻳﻖ ﺍﳌﻤﻨﻬﺞ‪.‬‬
‫ﺏ‪ -‬ﺍﻟﺸﺮﻳﻌـﺔ ﰲ ﺍﻻﺻﻄﻼﺡ ‪:‬‬
‫‪" :‬ﻭﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﺻﻄﻼﺣﺎ ‪ :‬ﻣﺎ ﺷﺮﻋﻪ ﺍﷲ ﻟﻌﺒﺎﺩﻩ ﻣﻦ ﺍﻟﻌﻘﺎﺋﺪ ﻭﺍﻟﻌﺒـﺎﺩﺍﺕ ﻭﺍﻷﺧـﻼﻕ‬
‫ﻭﺍﳌﻌﺎﻣﻼﺕ ﻭﻧﻈﻢ ﺍﳊﻴﺎﺓ‪ ،‬ﰲ ﺷﻌﺒﻬﺎ ﺍﳌﺨﺘﻠﻔﺔ‪ ،‬ﻟﺘﺤﻘﻴﻖ ﺳﻌﺎﺩ‪‬ﻢ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ﻓﺸﺮﻳﻌﺔ ﺍﷲ ﻫﻲ‬
‫ﺍﳌﻨﻬﺞ ﺍﳊﻖ ﺍﳌﺴﺘﻘﻴﻢ‪ ،‬ﺍﻟﺬﻱ ﻳﺼﻮﻥ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻣﻦ ﺍﻟﺰﻳﻎ ﻭﺍﻻﳓﺮﺍﻑ‪ ،‬ﻭﳚﻨﺒﻬﺎ ﻣﺰﺍﻟﻖ ﺍﻟﺸﺮ‪ ،‬ﻭ ﻧﻮﺍﺯﻉ‬
‫ﺍﳍﻮﻯ‪ ،‬ﻭﻫﻲ ﺍﳌﻮﺭﺩ ﺍﻟﻌﺬﺏ ﺍﻟﺬﻱ ﻳﺸﻔﻲ ﻏﻠﺘﻬﺎ‪ ،‬ﻭﳛﻴﻲ ﻧﻔﻮﺳﻬﺎ‪ ،‬ﻭﺗﺮﺗﻮﻱ ﺑﻪ ﻋﻘﻮﳍﺎ‪ ،‬ﻭﳍﺬﺍ ﻛﺎﻧﺖ‬
‫)‪(4‬‬
‫ﺍﻟﻐﺎﻳﺔ ﻣﻦ ﺗﺸﺮﻳﻊ ﺍﷲ ﺍﺳﺘﻘﺎﻣﺔ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﺍﳉﺎﺩﺓ‪ ،‬ﻟﻴﻨﺎﻝ ﻋﺰ ﺍﻟﺪﻧﻴﺎ ﻭﺳﻌﺎﺩﺓ ﺍﻵﺧﺮﺓ "‬
‫ﻭ ‪" :‬ﺍﻟﺸﺮﻳﻌﺔ ﰲ ﻋﺮﻑ ﺍﻟﺪﻳﻦ ‪ :‬ﻫﻲ ﺍﺋﺘﻤﺎﺭ ﺑﺎﻟﺘﺰﺍﻡ ﺍﻟﻌﺒﻮﺩﻳﺔ ﲟﺎ ﺃﺭﺍﺩﻩ ﺍﷲ ﻟﻌﺒﺎﺩﻩ‪ ،‬ﻭﺳﻨﻪ ﻭﺑﻴﻨﻪ ﳍﻢ‬
‫)‪(5‬‬
‫ﻣﻦ ﺃﻣﺮ ﺍﻟﺪﻳﻦ ﺍﻟﺜﺎﺑﺖ‪ ،‬ﺍﻟﺬﻱ ﻻ ﻳﻌﺘﺮﻳﻪ ﻧﺴﺦ ﻭﻻ ﺗﺒﺪﻳﻞ ﺇﱃ ﻳﻮﻡ ﺍﳌﺂﺏ "‬
‫)‪(6‬‬
‫ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ‪:‬‬
‫ﻭﻗﺎﻝ ﻋﺰ ﻭﺟﻞ‬
‫)‪– (1‬ﺍﻟﻘﻄﺎﻥ ﻣﻨﺎﻉ‪ ،‬ﺍﻟﺘﺸﺮﻳﻊ ﻭ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﺑﲑﻭﺕ ﻟﺒﻨﺎﻥ‪ ،‬ﻁ‪1402 ،2‬ﻫـ ‪1982 ،‬ﻡ‪ ،‬ﺹ ‪.15‬‬
‫)‪– (2‬ﺍﻷﺷﻘﺮ ﻋﻤﺮ ﺳﻠﻴﻤﺎﻥ‪ ،‬ﺧﺼﺎﺋﺺ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺹ ‪.11‬‬
‫)‪ – (3‬ﺍﻟﻌﺎﱂ ﻳﻮﺳﻒ ﺣﺎﻣﺪ‪ ،‬ﺍﳌﻘﺎﺻﺪ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺹ ‪.19‬‬
‫)‪ – (4‬ﺍﻟﻘﻄﺎﻥ ﻣﻨﺎﻉ‪ ،‬ﺍﻟﺘﺸﺮﻳﻊ ﻭ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ ‪.15‬‬
‫)‪ – (5‬ﺍﳉﺰﺍﺋﺮﻱ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻜﺮﱘ ‪ ،‬ﺍﻟﺪﻳﻦ ﺍﻹﺳﻼﻣﻲ ﻋﻘﻴﺪﺓ ﻭﺷﺮﻳﻌﺔ‪،‬ﺹ‪.30 ،29‬‬
‫)‪ – (6‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ‪ ،‬ﺁﻳﺔ ‪.48‬‬
‫‪144‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ)ﺗﻨﻈﲑﻱ‪ (01‬ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋﺎﺷﻮﺭ)ﺍﳌﻔﺎﻫﻴﻢ ﻭ ﻃﺮﻕ ﺍﻟﻜﺸﻒ ﻋﻦ ﺍﳌﻘﺎﺻﺪ )ﺃﻗﺴﺎﻣﻬﺎ ﻭ ﺃﻧﻮﺍﻋﻬﺎ ﻭ‬
‫ﻣﺮﺍﺗﺒﻬﺎ((‬
‫ﻭﻗﻮﻟﻪ ﺃﻳﻀﺎ ‪ :‬ﹸﺛ ‪‬ﻢ ‪‬ﺟ ‪‬ﻌ ﹾﻠﻨ‪‬ﺎ ‪‬ﻙ ‪‬ﻋﻠﹶﻰ ‪‬ﺷﺮِﻳ ‪‬ﻌ ٍﺔ ِﻣ ‪‬ﻦ ﺍﹾﻟﹶﺄ ‪‬ﻣ ِﺮ ﻓﹶﺎ‪‬ﺗِﺒ ‪‬ﻌﻬ‪‬ﺎ ‪‬ﻭﻟﹶﺎ ‪‬ﺗ‪‬ﺘِﺒ ‪‬ﻊ ﹶﺃ ‪‬ﻫﻮ‪‬ﺍ َﺀ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﻟﹶﺎ‬
‫‪‬ﻳ ‪‬ﻌ ﹶﻠﻤ‪‬ﻮ ﹶﻥ‬
‫)‪(1‬‬
‫ﻭﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺑﺎﻋﺘﺒﺎﺭ ﻛﻮ‪‬ﺎ ﺗﺘﺼﻒ ﺑﺼﻔﺎﺕ ﺍﳋﺎﲤﻴﺔ ‪،‬ﻭﺍﻟﺪﻭﺍﻡ ﻭﺍﻟﻌﻤـﻮﻡ ‪،‬ﻭﺍﻟـﺸﻤﻮﻝ‬
‫ﻭﺍﻟﻮﺳﻄﻴﺔ‪،‬ﻭﺍﻟﺘﻮﺍﺯﻥ ﻭﺍﻻﻋﺘﺪﺍﻝ‪ ،‬ﻭ ﺍﻟﺼﻼﺣﻴﺔ‪ ،‬ﻓﻬﻲ ﻭﺍﺭﺩﺓ ﻟﺘﻘﺮﻳﺮ ﻧﻔﺲ ﺍﳌﺒﺪﺃ ﻭﺫﺍﺕ ﺍﳌﻌﲎ ﺍﳌﺘﺼﻞ‪،‬‬
‫ﺑﺮﺑﻂ ﻭﺗﻘﻴﻴﺪ ﻛﻞ ﺃﺣﻮﺍﻝ ﺍﻟﻮﺟﻮﺩ‪ ،‬ﻭﺇﻧﺎﻃﺔ ﲨﻴﻊ ﺗﺼﺎﺭﻳﻒ ﺍﳊﻴﺎﺓ ‪،‬ﺑﺘﺤﻘﻴﻖ ﻋﺒﺎﺩﺓ ﺍﷲ ﻋﺰ ﻭﺟـﻞ ‪،‬‬
‫ﻭﺇﻓﺮﺍﺩﻩ ﺑﺎﻷﻟﻮﻫﻴﺔ ﻭﺍﳊﺎﻛﻤﻴﺔ‪ ،‬ﻭﺗﺜﺒﻴﺖ ﺣﻘﻴﻘﺔ ﺍﻻﻣﺘﺜﺎﻝ ﺍﻷﻛﻤﻞ ﻭﺍﳋﻀﻮﻉ ﺍﻷﰎ ﺑﺄﺣﻜﺎﻣﻪ ﻭﻫﺪﻳـﻪ‬
‫ﺲ ِﺇﻟﱠﺎ ِﻟ‪‬ﻴ ‪‬ﻌﺒ‪‬ﺪ‪‬ﻭﻧِﻲ‬
‫ﺠ ‪‬ﻦ ﻭ‪‬ﺍﹾﻟﺈِﻧ ‪‬‬
‫ﻭﻭﺣﻴﻪ ﺍﻟﻌﺰﻳﺰ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ ‪ :‬ﻭﻣ‪‬ﺎ ‪‬ﺧ ﹶﻠ ﹾﻘﺖ‪ ‬ﺍﹾﻟ ِ‬
‫)‪(2‬‬
‫ﻓﺎﻟﻌﺒﻮﺩﻳﺔ ‪‬ﺬﺍ ﺍﳌﻌﲎ ﺍﳌﻮﺳﻊ ﺗﺴﺨﲑ ﻟﻜﻞ ﻣﺎ ﰲ ﻭﺳﻊ ﺍﻹﻧﺴﺎﻥ ﻭﻣﻘﺪﻭﺭﻩ ﺑﻐﻴﺔ ﻃﺎﻋـﺔ ﺍﳋـﺎﻟﻖ‬
‫ﻭﺟﻠﺐ ﻣﺮﺿﺎﺗﻪ‪ ،‬ﻓﻴﻜﻮﻥ ﻓﻌﻞ ﺍﻹﻧﺴﺎﻥ‪،‬ﻭﺍﳉﻤﺎﻋﺔ ﻭﺍﻷﻣﺔ ﻗﺎﺋﻤﺎ ﻭﻓﻖ ﻣﺒﺪﺃ ﺍﻟﻌﺒﻮﺩﻳﺔ ﺍﻹﳍﻴﺔ‪ ،‬ﻭﻣـﺮﺍﺩ‬
‫)‪. (3‬‬
‫ﺍﳌﻌﺒﻮﺩ ﺍﳊﻜﻴﻢ‪ ،‬ﻭﻣﻘﺎﺻﺪ ﺍﻟﻮﺣﻲ ﺍﻟﻜﺮﱘ "‬
‫ﻓﺎﻟﺸﺮﻳﻌﺔ ﻫﻲ ‪ ":‬ﻣﺎ ﺳﻨﻪ ﺷﺮﻋﻪ ﺍﷲ ﻟﻌﺒﺎﺩﻩ ﻣﻦ ﺍﻷﺣﻜﺎﻡ ﻋﻦ ﻃﺮﻳﻖ ﻧﱯ ﻣـﻦ ﺃﻧﺒﻴﺎﺋـﻪ ﻋﻠـﻴﻬﻢ‬
‫)‪. (4‬‬
‫ﺍﻟﺴﻼﻡ"‬
‫‪ " :‬ﻓﺎﻟﺸﺮﻳﻌﺔ ﻫﻲ ﺍﻟﻨﻈﻢ ﺍﻟﱵ ﺷﺮﻋﻬﺎ ﺍﷲ ﺃﻭ ﺷﺮﻉ ﺃﺻﻮﳍﺎ ﻟﻴﺄﺧﺬ ﺍﻹﻧﺴﺎﻥ ‪‬ـﺎ ﻧﻔـﺴﻪ ﰲ‬
‫)‪.(5‬‬
‫ﻋﻼﻗﺘﻪ ﺑﺮﺑﻪ‪ ،‬ﻭﻋﻼﻗﺘﻪ ﺑﺄﺧﻴﻪ ﺍﳌﺴﻠﻢ‪ ،‬ﻭﻋﻼﻗﺘﻪ ﺑﺄﺧﻴﻪ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﻋﻼﻗﺘﻪ ﺑﺎﻟﻜﻮﻥ ﻭﻋﻼﻗﺘﻪ ﺑﺎﳊﻴﺎﺓ"‬
‫ﻭ ‪ ...":‬ﺍﻟﺸﺮﻳﻌﺔ ﰲ ﺍﻟﺸﺮﻉ ﻓﺈ‪‬ﺎ ‪ :‬ﺗﻄﻠﻖ ﻋﻠﻰ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺘﻜﻠﻴﻔﻴﺔ ﺍﻟﻌﻤﻠﻴﺔ ﻭﻟﻌﻞ ﻋﻠﻤـﺎﺀ‬
‫ﺍﻟﺸﺮﻳﻌﺔ ﺃﺧﺬﻭﺍ ﻫﺬﺍ‬
‫ﺍﻹﻃﻼﻕ" )‪ (6‬ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ِ :‬ﻟ ﹸﻜ ﱟﻞ ‪‬ﺟ ‪‬ﻌ ﹾﻠﻨ‪‬ﺎ ِﻣ ‪‬ﻨ ﹸﻜ ‪‬ﻢ ِﺷ ‪‬ﺮ ‪‬ﻋ ﹰﺔ ‪‬ﻭ ِﻣ ‪‬ﻨﻬ‪‬ﺎﺟ‪‬ﺎ‬
‫)‪(1‬‬
‫)‪ -(1‬ﺳﻮﺭﺓ ﺍﳉﺎﺛﻴﺔ‪ ،‬ﺁﻳﺔ ‪.18‬‬
‫)‪ -(2‬ﺳﻮﺭﺓ ﺍﻟﺬﺍﺭﻳﺎﺕ‪ ،‬ﺁﻳﺔ ‪.56‬‬
‫)‪-(3‬ﺍﳋﺎﺩﻣﻲ ﻧﻮﺭ ﺍﻟﺪﻳﻦ ﺑﻦ ﳐﺘﺎﺭ ‪ ،‬ﺍﻻﺟﺘﻬﺎﺩ ﺍﳌﻘﺎﺻﺪﻱ‪ ،‬ﺗﺎﺭﻳﺦ ﺍﻻﺟﺘﻬﺎﺩ ﺍﳌﻘﺎﺻﺪﻱ‪ ،‬ﺍﻷﻣﺔ‪ ،‬ﲨﺎﺩﻱ ﺍﻷﻭﱃ ﻫـ ﺍﻟﺴﻨﺔ ﺍﻟﺜﺎﻣﻨﺔ ﻋﺸﺮﺓ‪ ،‬ﺍﻟﻌـﺪﺩ ‪66‬‬
‫ﺻﻔﺤﺔ ‪، 26‬ﺃﻧﺘﺮﻧﺎﺕ‪ ،‬ﻣﻮﻗﻊ ‪ – ARABVESTA‬ﺍﻹﻣﺎﺭﺍﺕ ﺍﻟﻌﺮﺑﻴﺔ ﺍﳌﺘﺤﺪﺓ ‪.2000‬‬
‫)‪ - (4‬ﺍﻟﻴﻮﰊ ﳏﻤﺪ ﺳﻌﺪ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻣﺴﻌﻮﺩ ‪ ،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻻﺳﻼﻣﻴﺔ ﻭﻋﻼﻗﺘﻬﺎ ﺑﺎﻷﺩﻟﺔ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﺹ ‪.31‬‬
‫)‪-(5‬ﺷﻠﺘﻮﺕ ﳏﻤﻮﺩ ‪ ،‬ﺍﻹﺳﻼﻡ ﻋﻘﻴﺪﺓ ﻭ ﺷﺮﻳﻌﺔ ‪ ،‬ﺩﺍﺭ ﺍﻟﺸﺮﻭﻕ ﺑﲑﻭﺕ ﻟﺒﻨﺎﻥ ‪ ،‬ﻁ ‪1403 ،12‬ﻫـ – ‪1983‬ﻡ ‪ ،‬ﺹ ‪.10‬‬
‫)‪ (6‬ﺍﻟﻌﺎﱂ ﻳﻮﺳﻒ ﺣﺎﻣﺪ‪ ،‬ﺍﳌﻘﺎﺻﺪ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺹ ‪.19‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ)ﺗﻨﻈﲑﻱ‪ (01‬ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋﺎﺷﻮﺭ)ﺍﳌﻔﺎﻫﻴﻢ ﻭ ﻃﺮﻕ ﺍﻟﻜﺸﻒ ﻋﻦ ﺍﳌﻘﺎﺻﺪ )ﺃﻗﺴﺎﻣﻬﺎ ﻭ ﺃﻧﻮﺍﻋﻬﺎ ﻭ‬
‫ﻣﺮﺍﺗﺒﻬﺎ((‬
‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ :‬ﹸﺛ ‪‬ﻢ ‪‬ﺟ ‪‬ﻌ ﹾﻠﻨ‪‬ﺎ ‪‬ﻙ ‪‬ﻋﻠﹶﻰ ‪‬ﺷﺮِﻳ ‪‬ﻌ ٍﺔ ِﻣ ‪‬ﻦ ﺍﹾﻟﹶﺄ ‪‬ﻣ ِﺮ‬
‫)‪(2‬‬
‫ﻓﺎﻟﺸﺮﻳﻌﺔ ﺇﺫﺍ ﻫﻲ‪ :‬ﳎﻤﻮﻉ ﺍﻷﺣﻜﺎﻡ ﺍﻟﱵ ﺗﺘﻨﺎﻭﻝ ﺗﻨﻈﻴﻢ ﻭﺿـﺒﻂ ﺍﳉﺎﻧـﺐ ﺍﻻﻋﺘﻘـﺎﺩﻱ‬
‫ﻭﺍﳉﺎﻧﺐ ﺍﻟﺴﻠﻮﻛﻲ ﺍﻷﺧﻼﻗﻲ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﻔﺮﺩ ‪،‬ﻭ ﺍ‪‬ﺘﻤﻊ ﺳﻮﺍﺀ ﺃ ﻛﺎﻧـﺖ ﺍﻷﺣﻜـﺎﻡ ﻧـﺼﻴﺔ ﺃﻡ‬
‫ﺍﺳﺘﻨﺒﺎﻃﻴﺔ ﻭ ﺍﻟﱵ ﺗﺘﻔﻖ ﻣﻊ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺎﺭﻉ ﻭﻣﺮﺍﺩﻩ‪.‬‬
‫)‪ (1‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ‪ ،‬ﺁﻳﺔ ‪.48‬‬
‫)‪ -(2‬ﺳﻮﺭﺓ ﺍﳉﺎﺛﻴﺔ‪ ،‬ﺁﻳﺔ ‪.18‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ)ﺗﻨﻈﲑﻱ‪ (01‬ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋﺎﺷﻮﺭ)ﺍﳌﻔﺎﻫﻴﻢ ﻭ ﻃﺮﻕ ﺍﻟﻜﺸﻒ ﻋﻦ ﺍﳌﻘﺎﺻﺪ )ﺃﻗﺴﺎﻣﻬﺎ ﻭ ﺃﻧﻮﺍﻋﻬﺎ ﻭ‬
‫ﻣﺮﺍﺗﺒﻬﺎ((‬
‫‪147‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ)ﺗﻨﻈﲑﻱ‪ (01‬ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋﺎﺷﻮﺭ)ﺍﳌﻔﺎﻫﻴﻢ ﻭ ﻃﺮﻕ ﺍﻟﻜﺸﻒ ﻋﻦ ﺍﳌﻘﺎﺻﺪ )ﺃﻗﺴﺎﻣﻬﺎ ﻭ ﺃﻧﻮﺍﻋﻬﺎ ﻭ‬
‫ﻣﺮﺍﺗﺒﻬﺎ((‬
‫ﻣﻘــﺪﻣﺔ ‪:‬‬
‫ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺍﺗﻔﺎﻕ ﺃﻛﺜﺮ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻭﻋﻠﻤﺎﺀ ﺍﻷﺻﻮﻝ ﻋﻠﻰ ﺍﳋﺼﻮﺹ‪ ،‬ﻋﻠـﻰ ﺃﻥ ﻟﻠـﺸﺮﻳﻌﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﻣﻘﺎﺻﺪ‪ ،‬ﺇﻻ ﺃ‪‬ﻢ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ ﻋﻦ ﻃﺮﻕ ﻭﻣﻨﺎﻫﺞ ﺍﻟﻜﺸﻒ ﻋﻨﻬﺎ‪ ،‬ﻭﻛﺎﻥ ﺷـﺮﻑ‬
‫ﺍﻟﺮﻳﺎﺩﺓ ﰲ ﻫﺬﺍ ﺍ‪‬ﺎﻝ ﻟﻌﻠﻤﺎﺀ ﺍﻷﺻﻮﻝ‪ ،‬ﻏﲑ ﺃﻥ ﻣﺒﺎﺣﺜﻬﻢ ﺗﻠﻚ ﻇﻠﺖ ﺟﺰﺋﻴﺔ ﺗﻨﺎﺳﺒﺎ ﰲ ﺫﻟـﻚ ﻣـﻊ‬
‫ﺟﺰﺋﻴﺔ ﲝﺜﻬﻢ ﰲ ﻗﻀﻴﺔ ﺍﳌﻘﺎﺻﺪ ﺃﺻﻼ ‪.‬ﺣﻴﺚ ﺇ‪‬ﻢ ﻛﺎﻧﻮﺍ ﻳﻨﻈﺮﻭﻥ ﺇﻟﻴﻬﺎ ﻋﻠﻰ ﺃ‪‬ﺎ ﻓﺮﻉ ﻣـﻦ ﻋﻠـﻢ‬
‫ﺍﻷﺻﻮﻝ ﻛﻜﻞ‪ " ،‬ﻭ ﻟﻌﻞ ﺃﺭﻗﻰ ﻣﻈﻬﺮ ﻟﺬﻟﻚ ﺍﻟﺒﺤﺚ ﻣﺎ ﻭﺭﺩ ﰲ ﻛﺘﺐ ﺍﻷﺻﻮﻝ ﻣـﻦ ﻃﺮﺍﺋـﻖ ﰲ‬
‫ﺍﺳﺘﻜﺸﺎﻑ ﺍﻟﻌﻠﺔ ﻟﻴﺘﻢ ‪‬ﺎ ﺍﻹﳊﺎﻕ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻋﺮﻑ ﲟﺒﺤﺚ ﻣﺴﺎﻟﻚ ﺍﻟﻌﻠﺔ‪ ،‬ﻭﻗﺪ ﺭﲰـﺖ ﰲ ﻫـﺬﺍ‬
‫ﺍﳌﺒﺤﺚ ﺃﺳﺎﻟﻴﺐ ﻣﺘﻌﺪﺩﺓ ﰲ ﺍﻟﻜﺸﻒ ﻋﻦ ﻋﻠﺔ ﺍﳊﻜﻢ ﺃﻱ ﻋﻦ ﻣﻘﺼﺪﻩ ﺍﻟﻘﺮﻳﺐ" )‪.(1‬‬
‫ﻭﻟﻌﻞ ﻭﺍﻟﻔﻀﻞ ﻛﻞ ﺍﻟﻔﻀﻞ ﰲ ﺍﻟﻘﻴﺎﻡ ﺑﺄﻋﺒﺎﺀ ﺍﻟﺒﺤﺚ ﰲ ﻫﺬﺍ ﺍ‪‬ﺎﻝ ‪ ،‬ﻭﺍﻻﺭﺗﻘﺎﺀ ﺑﻪ ﺇﱃ ﻣـﺴﺘﻮﻯ‬
‫ﺍﻟﺘﺄﺻﻴﻞ ﻭﺍﻟﺘﻨﻈﲑ ﻳﺮﺟﻊ ﺟﻠﻪ ﺇﱃ ﺍﻹﻣﺎﻣﲔ ﺍﳉﻠﻴﻠﲔ‪ :‬ﺍﻟﺸﺎﻃﱯ ﻭﺍﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﻓﻬﻤﺎ ﺍﻟﻠﺬﺍﻥ ﺍﺧﺘـﺼﺎ‬
‫ﺑﺎﳌﻘﺎﺻﺪ ﻋﺎﻣﺔ ﲟﺆﻟﻒ ﻣﻨﻔﺮﺩ ‪ ،‬ﻭﱂ ﳚﻌﻼ ﲝﺜﻬﻤﺎ ﻓﻴﻬﺎ ﺟﺰﺋﻴﺎ؛ ﻓﺎﻟﺸﺎﻃﱯ ﺃﻓﺮﺩ ﺃﻛﱪ ﺃﺟـﺰﺍﺀ ﻣﺆﻟﻔـﻪ‬
‫ﺍﻟﻀﺨﻢ " ﺍﳌﻮﺍﻓﻘﺎﺕ" ﳌﺒﺤﺚ ﺍﳌﻘﺎﺻﺪ ‪ ،‬ﻭﺟﻌﻠﻪ ﺃﻛﱪ ﺃﺟﺰﺍﺀ ﻣﺆﻟﻔﻪ ‪ .‬ﻭﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋﺎﺷـﻮﺭ ﺃﻟـﻒ‬
‫ﻛﺘﺎﺑﺎ ﻣﺴﺘﻘﻼ ﺃﲰﺎﻩ "ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ"‪ ،‬ﻭ ﳝﻜﻦ ﺃﻥ ﻳ‪‬ﻨﻀﻢ ﺇﻟﻴﻬﻤﺎ ﺍﻷﺳﺘﺎﺫ ﻋﻼﻝ ﺍﻟﻔﺎﺳﻲ‬
‫ﺍﻟﺬﻱ ﺍﺧﺘﺺ ﻫﺬﺍ ﺍﳌﺒﺤﺚ – ﺃﻗﺼﺪ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ -‬ﺑﻜﺘﺎﺏ ﻣـﺴﺘﻘﻞ ﻫـﻮ ﻛﺘﺎﺑـﻪ‬
‫ﺍﳌﻌﺮﻭﻑ "ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻣﻜﺎﺭﻣﻬﺎ " ‪.‬‬
‫ﺃﻓﺮﻍ ﻛﻞ ﻣﻦ ﺍﻹﻣﺎﻣﲔ ﺍﻟﺸﺎﻃﱯ ﻭﺍﺑﻦ ﻋﺎﺷﻮﺭ ﺟﻬﺪﺍ ﰲ ﺩﺭﺍﺳﺔ ﺍﳌﻘﺎﺻﺪ ﻭﻣﻦ ﺿﻤﻦ ﻣﺎ ﺭﻛﺰﺍ‬
‫ﻋﻠﻴﻪ ﺍﻟﻜﺸﻒ ﻋﻦ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭﺫﻟﻚ ﺗﻐﻄﻴﺔ ﳌﻮﺿﻮﻉ ﺍﳌﻘﺎﺻﺪ ﻣﻦ ﲨﻴﻊ ﺟﻮﺍﻧﺒﻪ‪ ،‬ﺇﺫ ﻻ ﻳﻜﻔﻰ‬
‫ﺃﻥ ﻧﻌﺮﻑ ﺃﻥ ﺍﳌﻘﺎﺻﺪ ﻣﻮﺟﻮﺩﺓ ‪ ،‬ﺑﻞ ﺇﻧﻪ ﻳﺘﺤﺘﻢ ﺇﺛﺒﺎﺕ ﺃﻥ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻴﻬﺎ ﳑﻜﻦ ﻭﻣﻌﺮﻓﺘﻬﺎ ﻗﺎﺋﻤﺔ‪.‬‬
‫)‪-(1‬ﺍﻟﻨﺠﺎﺭ ﻋﺒﺪ ﺍ‪‬ﻴﺪ ‪ ،‬ﻣﺴﺎﻟﻚ ﺍﻟﻜﺸﻒ ﻋﻦ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﳎﻠﺔ ﺍﻟﻌﻠﻮﻡ ﺍﻹﺳﻼﻣﻴﺔ‪ ،،‬ﺹ ‪.32‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ)ﺗﻨﻈﲑﻱ‪ (01‬ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋﺎﺷﻮﺭ)ﺍﳌﻔﺎﻫﻴﻢ ﻭ ﻃﺮﻕ ﺍﻟﻜﺸﻒ ﻋﻦ ﺍﳌﻘﺎﺻﺪ )ﺃﻗﺴﺎﻣﻬﺎ ﻭ ﺃﻧﻮﺍﻋﻬﺎ ﻭ‬
‫ﻣﺮﺍﺗﺒﻬﺎ((‬
‫ﺇﻥ ﻣﻌﺮﻓﺔ ﻃﺮﻕ ﺍﻟﻜﺸﻒ ﻋﻦ ﺍﳌﻘﺎﺻﺪ ﺿﺮﻭﺭﻳﺔ ﺇﺫ ‪ " :‬ﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺻﺮﺍﺣﺔ ﻭﻗﻄﻌﺎ ﺃﻥ ﺍﻟﺘﺸﺮﻳﻊ‬
‫ﺍﻹﺳﻼﻣﻲ ﻻ ﳜﻠﻮ ﻣﻦ ﺇﻗﺮﺍﺭ ﺣﻘﻴﻘﺔ ﻣﻘﺎﺻﺪﻳﺔ ﺃﺣﻜﺎﻣﻪ ﻭﺗﻌﺎﻟﻴﻤﻪ‪ ،‬ﺗﻠﻚ ﺍﳊﻘﻴﻘﺔ ﺍﻟﱵ ﺃﲨﻊ ﻋﻠﻴﻬﺎ ﻛﺎﻓﺔ‬
‫ﺍﻟﺒﺎﺣﺜﲔ ﻭ ﺍﻟﺪﺍﺭﺳﲔ ﻭﺃﻗﺮ‪‬ﺎ ﳐﺘﻠﻒ ﺍﻟﻌﻘﻮﻝ ﻭﺍﻷﻋﺮﺍﻑ ‪ ،‬ﻭ ﺍﻟﻌﻮﺍﺋﺪ ﻭﺍﻟﻘـﻮﺍﻧﲔ ﰲ ﻛـﻞ ﺯﻣـﺎﻥ‬
‫ﻭﻣﻜﺎﻥ‪ .‬ﻓﻬﻮ ﻣﻨﻄﻮ ﻋﻠﻰ ﻣﻘﺎﺻﺪﻩ ﰲ ﺍﳋﻠﻖ ﻭﻏﺎﻳﺎﺗﻪ ﰲ ﺍﻟﻮﺟﻮﺩ ﻭﺃﺳﺮﺍﺭﻩ ﻭﺣﻜﻤﻪ ﰲ ﺣﻴﺎﺓ ﺍﻟﻨـﺎﺱ‬
‫ﻭﺃﺣﻮﺍﳍﻢ‪.‬‬
‫ﻭﻗﺪ ﺍﺻﻄﻠﺢ ﻋﻠﻰ ﺗﺴﻤﻴﺔ ﺗﻠﻚ ﺍﻟﻐﺎﻳﺎﺕ ﻭﺍﻷﺳﺮﺍﺭ ﻭﺍﳊﻜﻢ " ﲟﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ "‪ ،‬ﺍﻟﱵ ﻫﻲ ﺃﻣـﺮ‬
‫ﺛﺎﺑﺖ ﻭﺃﺻﻞ ﻣﻘﻄﻮﻉ ﺑﻪ‪ ،‬ﻭﺣﺠﺔ ﻳﻘﻴﻨﻴﺔ ﳚﺐ ﺍﻋﺘﻘﺎﺩﻫﺎ ‪ ،‬ﻭ ﺍﻟﺘﺴﻠﻴﻢ ‪‬ـﺎ ﻭﻳﻠـﺰﻡ ﺍﺳﺘﺤـﻀﺎﺭﻫﺎ‬
‫ﻭﺍﻻﻟﺘﻔﺎﺕ ﺇﻟﻴﻬﺎ ﰲ ﻋﻤﻠﻴﺔ ﺍﻻﺟﺘﻬﺎﺩ ﺍﻟﻔﻘﻬﻲ‪ ،‬ﻭﰲ ﺑﻴﺎﻥ ﺍﻷﺣﻜﺎﻡ ﻭﺗﻄﻮﻳﺮﻫﺎ ﻭﺍﻟﺘﺮﺟﻴﺢ ﺑﻴﻨﻬﺎ‪.‬‬
‫ﻓﺎﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻋﻨﺪ ﲨﺎﻫﲑ ﺍﻟﻌﻠﻤﺎﺀ ﲨﻠﺔ ﻭﺗﻔﺼﻴﻼ ﻣﺘﻀﻤﻨﺔ ﳌﻘﺎﺻﺪﻫﺎ ﻭﺃﻏﺮﺍﺿﻬﺎ‪ ،‬ﻭﻣﻨﻄﻮﻳﺔ‬
‫ﻋﻠﻰ ﻣﺼﺎﱀ ﺍﳋﻠﻖ ﻭ ﺇﺳﻌﺎﺩﻫﻢ ﰲ ﺍﻟﺪﺍﺭﻳﻦ‪ ،‬ﺳﻮﺍﺀ ﺃﻛﺎﻧﺖ ﻫﺬﻩ ﺍﳌﻘﺎﺻﺪ ﺣﻜﻤﺎ ﻭﻣﻌـﺎﱐ ﺟﺰﺋﻴـﺔ‬
‫ﺗﻔﺼﻴﻠﻴﺔ‪ ،‬ﺃﻡ ﻛﺎﻧﺖ ﻣﺼﺎﱀ ﻭﻣﻨﺎﻓﻊ ﻛﻠﻴﺔ ﻋﺎﻣﺔ‪ ،‬ﺃﻡ ﻛﺎﻧﺖ ﲰﺎﺕ ﻭﺃﻏﺮﺍﺿﺎ ﻛﱪﻯ ﲢـﻴﻂ ﺑـﺄﺑﻮﺍﺏ‬
‫ﻭﺃﺣﻜﺎﻡ ﺷﱴ … ﻭﻣﻦ ﰒ ﻓﻬﻲ ﺿﺮﻭﺭﻳﺔ ﻻﺯﻣﺔ ﻟﻠﻔﻘﻴﻪ ﻭﻏﲑﻩ ﻛﻀﺮﻭﺭﺓ ﺍﻟﻨﺼﻮﺹ ﻧﻔﺴﻬﺎ‪ ،‬ﻭﺇﻻ ﻇﻞ‬
‫)‪(1‬‬
‫ﺍﻟﻔﻘﻪ ﻛﻴﺎﻧﺎ ﺑﺪﻭﻥ ﺭﻭﺡ ‪ ،‬ﻓﺎﺭﻏﺎ ﻣﻦ ﻛـﻞ ﺩﻻﺋـﻠﻪ ﻭﺃﻫﺪﺍﻓﻪ "‬
‫ﻭﻣﻦ ﻫﻨﺎ ﺗﺘﻀﺢ ﻟﻨﺎ ﺍﻷﳘﻴﺔ ﺍﻟﻌﻠﻤﻴﺔ ﳌﻌﺮﻓﺔ ﻃﺮﻕ ﺍﻟﻜﺸﻒ ﻋﻦ ﺍﳌﻘﺎﺻﺪ‪ ،‬ﻭﻣﻦ ﲦـﺔ ﻳﻨـﺘﺞ ﻟﻨـﺎ‬
‫ﻛﻤﺴﺘﻨﺒﻄﲔ ﺃﻭ ﻗﻀﺎﺓ ﺃﻭ ﺇﺩﺍﺭﻳﲔ ﺃﻭ ﺳﻴﺎﺳﻴﲔ ﺃﻭ ﺭﺟﺎﻝ ﻓﻜﺮ ﺃﻥ ﻧﺴﺎﻳﺮﻫﺎ ﻭﳕﺎﺷﻴﻬﺎ ‪،‬ﻭﻧﻨﺴﺠﻢ ﻣﻌﻬﺎ‬
‫ﻭﻧﺘﻔﺎﺩﻯ ﺍﳋﺮﻭﺝ ﻋﻨﻬﺎ ﺃﻭ ﳐﺎﻟﻔﺘﻬﺎ‪.‬‬
‫ﻭﻫﺬﺍ ﺍﻟﻌﻤﻞ ﺍﳉﻠﻴﻞ ﻫﻮ ﺍﻟﺬﻱ ﻣﻬﺪ ﻟﻪ ﺍﻹﻣﺎﻡ‪ :‬ﺍﻟﺸﺎﻃﱯ ﰲ ﺧﺎﲤﺔ ﻛﺘﺎﺑﻪ ﺍﻟﺬﻱ ﺧﺺ ﺑﻪ ﺍﳌﻘﺎﺻﺪ‬
‫ﰒ ﺃﺗﻰ ﻣﻦ ﺑﻌﺪﻩ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋﺎﺷﻮﺭ‪.‬‬
‫ﻭﺍﻵﻥ ﻣﺎ ﻫﻲ ﺍﻟﻄﺮﺍﺋﻖ ﺍﳌﻘﺮﺭﺓ ﻟﻠﻜﺸﻒ ﻋﻦ ﺍﳌﻘﺎﺻﺪ ﻭﺇﺛﺒﺎ‪‬ﺎ؟‪.‬‬
‫ﺣﺪﺩ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻃﱯ ﻃﺮﻕ ﺍﻟﻜﺸﻒ ﻋﻦ ﺍﳌﻘﺎﺻﺪ ﰲ ﺃﺭﺑﻊ‪ ,‬ﻭﻗﺪ ﺃﲰﺎﻫﺎ " ﺍﳌﺴﺎﻟﻚ "‪ ,‬ﻭﻫﻲ‬
‫ﻛﺎﻵﰐ‪:‬‬
‫)‪-(1‬ﺍﳋﺎﺩﻣﻲ ﻧﻮﺭ ﺍﻟﺪﻳﻦ ﺑﻦ ﳐﺘﺎﺭ ‪ ،‬ﺍﻻﺟﺘﻬﺎﺩ ﺍﳌﻘﺎﺻﺪﻱ‪ ،‬ﺣﺠﻴﺔ ﺍﳌﻘﺎﺻﺪ ‪ ..‬ﻭﻓﻮﺍﺋﺪﻫﺎ ‪ ..‬ﻭﻃﺮﻕ ﺍﺛﺒﺎ‪‬ﺎ‪- ،‬ﺍﻷﻣـﺔ‪ -‬ﺍﻟﻌﺪﺩ ‪ 65‬ﲨﺎﺩﻱ ﺍﻷﻭﱃ ﻫـ ﺍﻟﺴﻨﺔ ﺍﻟﺜﺎﻣﻨﺔ‬
‫ﻋﺸﺮﺓ‪ ،‬ﺃﻧﺘـﺮﻧﺎﺕ‪ ،‬ﻣﻮﻗﻊ ‪ – ARABVESTA‬ﺍﻹﻣﺎﺭﺍﺕ ﺍﻟﻌﺮﺑﻴﺔ ﺍﳌﺘﺤﺪﺓ ‪.2000‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ)ﺗﻨﻈﲑﻱ‪ (01‬ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋﺎﺷﻮﺭ)ﺍﳌﻔﺎﻫﻴﻢ ﻭ ﻃﺮﻕ ﺍﻟﻜﺸﻒ ﻋﻦ ﺍﳌﻘﺎﺻﺪ )ﺃﻗﺴﺎﻣﻬﺎ ﻭ ﺃﻧﻮﺍﻋﻬﺎ ﻭ‬
‫ﻣﺮﺍﺗﺒﻬﺎ((‬
‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ ‪ :‬ﻣﺴﺎﻟﻚ ﺍﻟﻜﺸﻒ ﻋﻦ ﺍﳌﻘﺎﺻﺪ ﻭﺍﻷﻟﻔﺎﻅ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻴﻬﺎ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻃﱯ‪:‬‬
‫‪-1‬‬
‫ﻣﺴﺎﻟﻚ ﺍﻟﻜﺸﻒ ﻋﻦ ﺍﳌﻘﺎﺻﺪ ‪:‬‬
‫‪ -‬ﺍﳌﺴﻠﻚ ﺍﻷﻭﻝ ‪ :‬ﺗﺒﻴﲔ ﺍﳌﻘﺼﺪ ﺍﻹﳍﻲ ‪‬ﺮﺩ ﺍﻷﻣﺮ *ﻭﺍﻟﻨﻬﻲ ﺍﻟﻮﺍﺭﺩﻳﻦ ﰲ ﺍﻟﻨﺼﻮﺹ‪ ،‬ﻭﻗﺪ ﻭﺿﻊ‬
‫ﳍﺬﺍ ﺍﳌﺴﻠﻚ ﻗﻴﺪﻳﻦ ﳘﺎ ‪:‬‬
‫ﺃ‪ " -‬ﺃﻥ ﻳﻜﻮﻥ ﺍﻷﻣﺮ ﻭ ﺍﻟﻨﻬﻰ ﺍﺑﺘﺪﺍﺋﻴﲔ "‪.‬‬
‫ﺏ‪ -‬ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﺗﺼﺮﳛﺎ‪.‬‬
‫ ﺍﳌﺴﻠﻚ ﺍﻟﺜﺎﱐ ‪ :‬ﻻ ﻳﻘﺘﺼﺮ ﻋﻠﻰ ﳎﺮﺩ ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ‪،‬ﺑﻞ ﻳﺘﻌﺪﻯ ﺫﻟﻚ ﺇﱃ ﺍﻋﺘﺒـﺎﺭ ﺍﻟﻌﻠـﻞ ﰲ‬‫ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻰ ‪ ،‬ﻓﻴﻘﻊ ﺍﻟﺒﺤﺚ ﻋﻦ ﻫﺬﻩ ﺍﻟﻌﻠﻞ ﻟﺘﻌﻴﻴﻨﻬﺎ ﲟﺴﺎﻟﻚ ﺍﻟﻌﻠﺔ ﺍﳌﻌﻠﻮﻣﺔ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ‪ ،‬ﻓـﺈﺫﺍ‬
‫ﻣﺎ ﻋﺮﻓﺖ ﻋﺮﻑ ‪‬ﺎ ﻣﻘﺼﻮﺩ ﺍﻟﺸﺮﻉ ﻓﻴﻘﻊ ﺍﻟﻌﻤﻞ ﲟﻘﺘﻀﺎﻫﺎ ﺃﻳﻨﻤﺎ ﻭﺟﺪﺕ‪.‬‬
‫ ﺍﳌﺴﻠﻚ ﺍﻟﺜﺎﻟﺚ ‪ :‬ﺇﻥ ﺍﳌﻘﺎﺻﺪ ﻣﻨﻬﺎ ﺍﻷﺻﻠﻲ ‪ ،‬ﻭﻣﻨﻬﺎ ﺍﻟﺘﺎﺑﻊ ﺍﳌﺆﻛﺪ ﻟﻪ‪ ،‬ﻣﺜﻞ ﺍﻟﺘﻨﺎﺳﻞ ﻓﻬﻮ‬‫ﻣﻘﺼﺪ ﺃﺻﻠﻲ ﻟﻠﻨﻜﺎﺡ‪ ،‬ﻭﺍﻟﺴﻜﻴﻨﺔ ‪ ،‬ﻭﺍﻟﺘﻌﺎﻭﻥ ﻣﻘﺼﺪ ﺗﺎﺑﻊ ﻳﺆﻛﺪﻩ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﳌﻘﺼﺪ ﺍﻷﺻﻠﻲ ﻣﻌﻠﻮﻣﺎ ﻓﺈﻥ ﺍﳌﻘﺎﺻﺪ ﺍﳌﺆﻛﺪﺓ ﻟﻪ ‪ ،‬ﻭﺍﻷﻛﺜﺮ ﻭﺟﻮﺩﺍ ﰲ ﻭﺍﻗﻊ ﺍﻷﺣﻜـﺎﻡ‬
‫ﺗﻌﺮﻑ ﲟﻘﺎﻳﺴﺘﻬﺎ ﻟﻠﻤﻘﺼﺪ ﺍﻷﺻﻠﻲ‪.‬‬
‫ﻓﻤﺎ ﻛﺎﻥ ﻣﺆﻛﺪﺍ ﻟﻪ ﻣﻘﻮﻳﺎ ﳊﻜﻤﺘﻪ ﻓﻬﻮ ﻣﻘﺼﺪ ﺷﺮﻋﻲ‪.‬‬
‫* ﺇﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺃﻋﻈﻢ ﺍﳌﻘﺎﺻﺪ ﻓﻼ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﻟﻔﻆ ﻣﻮﺿﻮﻉ ﻫﻮ ﺣﻘﻴﻘﺔ ﻳﻌﺮﻑ ﺑﻪ ﺇﻋﺘﺒﺎﺭﺍ ﺑﺴﺎﺋﺮ ﺍﳌﻘﺎﺻﺪ ﻣﻦ ﺍﳌﺎﺿﻲ ﻭ ﺍﳌﺴﺘﻘﺒﻞ ﻭ ﺍﳊﺎﻝ‪ ،‬ﻭ ﻫﺬﺍ ﻷﻥ ﺍﻟﻌﺒﺎﺭﺍﺕ ﻻ ﺗﻘﺼﺮ‬
‫ﻋﻦ ﺍﳌﻘﺎﺻﺪ‪ ،‬ﻭ ﻻ ﻳﺘﺤﻘﻖ ﺍﻗﺘﻔﺎﺀ ﺍﻟﻘﺼﻮﺭ ﺇﻻ ﺑﻌﺪ ﺃﻥ ﻳﻜﻮﻥ ﻟﻜﻞ ﻣﻘﺼﻮﺩ ﻋﺒﺎﺭﺓ ﻫﻮ ﳐﺼﻮﺹ ‪‬ﺎ‪ " .‬ﺍﻟﺴﺮﺧﺴﻲ‪ ،‬ﺃﺻﻮﻝ ﺍﻟﺴﺮﺧﺴﻲ ﺣﻘﻘﻪ ﺃﺑﻮ ﺍﻟﻮﻓﺎﺀ ﺍﻷﻓﻐﺎﱐ ﺝ‪ 1‬ﺩﺍﺭ ﺍﳌﻌﺮﻓـﺔ‬
‫ﺑﲑﻭﺕ ﻟﺒﻨﺎﻥ ﺩ‪.‬ﻁ‪.‬ﺩ‪.‬ﺕ ﺹ ‪ 12‬ﺗﺎﺭﻳﺦ ‪1372‬ﻫـ‪.‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ)ﺗﻨﻈﲑﻱ‪ (01‬ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋﺎﺷﻮﺭ)ﺍﳌﻔﺎﻫﻴﻢ ﻭ ﻃﺮﻕ ﺍﻟﻜﺸﻒ ﻋﻦ ﺍﳌﻘﺎﺻﺪ )ﺃﻗﺴﺎﻣﻬﺎ ﻭ ﺃﻧﻮﺍﻋﻬﺎ ﻭ‬
‫ﻣﺮﺍﺗﺒﻬﺎ((‬
‫ ﺍﳌﺴﻠﻚ ﺍﻟﺮﺍﺑﻊ ‪:‬ﻫﻮ ﻣﺴﻠﻚ ﺗﻌﺮﻑ ﺑﻪ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﰲ ﻋﺪﻡ ﺍﻟﻔﻌﻞ ﻻ ﰲ ﺍﻟﻔﻌﻞ‪ ،‬ﻭﺫﻟﻚ‬‫ﺃﻧﻪ ﺇﺫﺍ ﺳﻜﺖ ﺍﻟﺸﺮﻉ ﻋﻦ ﺣﻜﻢ ﻣﻊ ﻭﺟﻮﺩ ﻣﻌﲎ ﻳﻘﺘﻀﻲ ﺫﻟﻚ ﺍﳊﻜﻢ‪ ،‬ﻳﻜﻮﻥ ﺫﻟـﻚ ﺍﻟـﺴﻜﻮﺕ‬
‫ﻣﺴﻠﻜﺎ ﻳﻌﻠﻢ ﻣﻨﻪ ﺃﻥ ﻣﻘﺼﺪ ﺍﻟﺸﺎﺭﻉ ﰲ ﻋﺪﻡ ﺫﻟﻚ ﺍﳊﻜﻢ ﺍﳌﻈﻨﻮﻥ ﺑﺎﳌﻌﲎ ﺍﻟﻨﻬﻲ ﺍﻟـﺬﻱ ﻳﻘﺘـﻀﻴﻪ‪،‬‬
‫ﻭﻣﺜﺎﻝ ﻫﺬﺍ ﺍﳌﺴﻠﻚ ﺍﻟﺴﻜﻮﺕ ﻋﻦ ﺳﺠﻮﺩ ﺍﻟﺸﻜﺮ ﻋﻠﻰ ﻣﺬﻫﺐ ﻣﺎﻟﻚ " ‪. 1‬‬
‫ﻭ ﺑﻌﺪ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻃﱯ ﺗﻮﻗﻒ ﺍﻟﺒﺤﺚ ﰲ ﺍﳌﻘﺎﺻﺪ ﻧﺎﻫﻴﻜﻢ ﻋﻦ ﻃﺮﻕ ﺍﻟﻜﺸﻒ ﻋﻨﻬﺎ ‪ ،‬ﻭﺫﻟﻚ ﳌﺪﺓ‬
‫ﻣﻦ ﺍﻟﺰﻣﻦ ﺗﻘﺎﺭﺏ ﺳﺘﺔ ﻗﺮﻭﻥ‪ ،‬ﺑﺴﺒﺐ ﻣﺎ ﻭﻗﻊ ﻓﻴﻪ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻣﻦ ﲣﻠﻒ ﻭﺍﳓﻄﺎﻁ ﻣﻦ ﺍﻟﻘﺮﻥ‬
‫‪13‬ﻡ ‪ 08/‬ﻫـ ﺃﺩﻯ ﺍﱃ ﻫﻴﻤﻨﺔ ﺍﻻﺳﺘﻌﻤﺎﺭ ﺍﻟﻐﺮﰊ‪ ،‬ﻭﺑﻌﺪ ﺍﺳﺘﺮﺩﺍﺩ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﳊﺮﻳﺘﻬﺎ‬
‫ﻭﺍﺳﺘﻘﻼﳍﺎ ﻋﺎﺩ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻣﻦ ﺟﺪﻳﺪ ﺇﱃ ﺍﳉﺪ ﻭﺍﻟﻄﻠﺐ ﻋﻠﻰ ﺗﻔﺎﻭﺕ ﺑﲔ ﺍﻷﻓﺮﺍﺩ ﻭﺍﻟﺒﻠﺪﺍﻥ‪ ،‬ﺇﱃ ﺣﲔ‬
‫ﻇﻬﻮﺭ ﺍﻹﻣﺎﻡ ﺍﻟﻌﻼﻣﺔ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﰲ ﺗﻮﻧﺲ ‪ ،‬ﻭﺍﻷﺳﺘﺎﺫ ﻋﻼﻝ ﺍﻟﻔﺎﺳﻲ ﰲ ﺍﳌﻐﺮﺏ‪،‬‬
‫ﻭﻫﺎﳍﻤﺎ ﺍﻟﺘﺪﻣﲑ ﺍﻟﺬﻱ ﳊﻖ ﺑﺎﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺑﻔﻌﻞ ﺍﳌﻨﻈﻮﻣﺔ ﺍﻟﻘﺎﻧﻮﻧﻴﺔ ﺍﻟﻮﺿﻌﻴﺔ ﺍﻟﱵ ﻓﺮﺿﻬﺎ‬
‫ﺍﻻﺳﺘﻌﻤﺎﺭ ﻋﻠﻰ ﺍﻷﻣﺔ ‪ ،‬ﻭﺃﺣﻠﻬﺎ ﳏﻞ ﺍﻟﺸﺮﻳﻌﺔ ﻓﺎﻧﺪﻓﻊ ﻛﻞ ﻣﻦ ﺍﻟﺮﺟﻠﲔ‪ ,‬ﰲ ﺑﻼﺩﻩ‪ ,‬ﻳﻨﺎﺿﻞ ﻣﻦ ﺃﺟﻞ‬
‫ﺍﺳﺘﻌﺎﺩﺓ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﳌﻜﺎﻧﺘﻬﺎ ﰲ ﺑﻼﺩﻫﺎ‪ ،‬ﻭ ﺑﲔ ﺃﻫﻠﻬﺎ‪ ،‬ﻏﲑ ﺃﻥ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﺗﺒﲔ ﻟﻪ ﺃﻥ‬
‫ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻟﻦ ﺗﺴﺘﻌﻴﺪ ﻣﻜﺎﻧﺘﻬﺎ ﻋﻨﺪ ﺣﻜﺎﻡ ﺍﳌﺴﻠﻤﲔ ﻭﻋﺎﻣﺘﻬﻢ ﻣﺎ ﱂ ﺗﻜﺘﺴﺐ ﺍﻟﻘﺪﺭ ﺍﻟﻼﺯﻡ‬
‫ﻣﻦ ﺍﳌﺮﻭﻧﺔ ﺍﻟﱵ ﺗﺘﻴﺢ ﳍﺎ ﻣﺴﺎﻳﺮﺓ ﺍﻟﺘﻄﻮﺭ ﻭﺍﻟﻨﻬﻀﺔ ﺍﳊﻀﺎﺭﻳﺔ ﺍﻟﻌﺎﺭﻣﺔ ﺍﻟﱵ ﺍﻣﺘﺪﺕ ﺇﱃ ﻛﻞ ﳎﺎﻻﺕ‬
‫ﺍﻟﻨﺸﺎﻁ ﺍﻹﻧﺴﺎﱐ‪ ،‬ﻭﺗﻔﻜﲑﻩ‪ ،‬ﳑﺎ ﺟﻌﻠﻪ ﻳﺪﺭﻙ ﺃﻧﻪ ﻣﻦ ﺍﻷﳘﻴﺔ ﲟﻜﺎﻥ ﺗﻴﺴﲑ ﺍﻻﺟﺘﻬﺎﺩ ﻭﺫﻟﻚ ﻻ ﻳﺘﺄﺗﻰ‬
‫ﺇﻻ ﺇﺫﺍ ﲢﺮﺭ ﺍ‪‬ﺘﻬﺪ ﻣﻦ ﺍﻟﺘﻘﻠﻴﺪ‪ ،‬ﺍﻟﺬﻱ ﻳﻐﺪﻭ ﳑﻜﻨﺎ ﺇﺫﺍ ﺍﻛﺘﺴﺐ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺇﺩﺭﺍﻙ ﺃﳘﻴﺔ ﺍﳌﻘﺎﺻﺪ‬
‫ﻭﺍﻟﺘﻌﺮﻑ ﻋﻠﻴﻬﺎ‪ ،‬ﻓﻜﺎﻥ ﺃﻥ ﺍﲡﻪ ﲜﻬﻮﺩﻩ ﺇﱃ ﻫﺬﺍ ﺍﻟﺒﺤﺚ‪ ،‬ﻓﺄﺻﺪﺭ ﻛﺘﺎﺑﲔ ﺟﻠﻴﻠﲔ ﳘﺎ ‪" :‬ﺍﻟﻨﻈﺎﻡ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻲ ﰲ ﺍﻹﺳﻼﻡ " ﻭ "ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ " ﻭﰲ ﻛﺘﺎﺑﻪ ﺍﻟﺜﺎﱐ ﻛﺎﻥ ﻳﺮﻣﻲ ﺇﱃ ﻋﺪﺓ‬
‫ﺃﻏﺮﺍﺽ ﺃﻫﻢ ﻣﺎ ﻓﻴﻬﺎ ﺃﻧﻪ ﺃﺭﺍﺩ ﺃﻥ ﻳﻀﻊ ﺑﲔ ﺃﻳﺪﻱ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺃﻫﻞ ﺍﻟﻔﻘﻪ ﻭﺳﻴﻠﺔ ﺗﻘﺮﺏ ﺍﻟﺜﻘﺔ ﺑﻴﻨﻬﻢ ‪،‬‬
‫ﻭﲢﺮﺭﻫﻢ ﻣﻦ ﺍﻟﺘﻌﺼﺐ ﺍﳌﺬﻫﱯ‪ ،‬ﻣﻦ ﺣﻴﺚ ﺃﻥ ﺍﻟﺘﻌﺮﻑ ﻋﻠﻰ ﺍﳌﻘﺎﺻﺪ ﺍﻟﺸﺮﻋﻴﺔ ﺳﻴﻜﻮﻥ ﲟﺜﺎﺑﺔ ﺍﻷﺩﺍﺓ‬
‫ﺍﳌﻌﻴﺎﺭﻳﺔ ﺍﻟﱵ ﻳﺮﺟﻌﻮﻥ ﺇﻟﻴﻬﺎ ﻟﻘﻴﺎﺱ ﻣﺪﻯ ﻗﺮ‪‬ﻢ ﺃﻭ ﺑﻌﺪﻫﻢ ﻋﻦ ﺍﳊﻖ ﺍﻟﺬﻱ ﻫﻮ ﻣﻘﺼﺪ ﺍﻟﺸﺎﺭﻉ‪.‬‬
‫ﻭﺃﺿﺎﻑ ﺃﻳﻀﺎ‪ :‬ﺃﻥ ﻣﺮﺍﺩﻩ ﰲ ﻛﺘﺎﺑﻪ ﺫﻟﻚ ‪ ،‬ﻫﻮ ﺟﻌﻞ ﺍﻟﻌﻘﻞ ﻳﺘﺤﺮﺭ ﻣﻦ ﺍﻟﺘﻘﻠﻴﺪ ﻭﻳـﺄﻣﻦ ﰲ ﺫﺍﺕ‬
‫ﺍﻟﻮﻗﺖ ﻣﻦ ﺍﻻﻧﺪﻓﺎﻉ ﻭﺭﺍﺀ ﺍﻟﺘﺄﻭﻳﻞ ﺍﳌﺒﺎﻟﻎ ﻓﻴﻪ ﻭ ﺍﻟﺬﻱ ﻗﺪ ﳜﺮﺝ ﺑﻪ ﻋﻦ ﺣﺪﻭﺩ ﺍﻟـﺸﺮﻉ ‪ ،‬ﻭﺫﻟـﻚ‬
‫)‪-(1‬ﺍﻟﺸﺎﻃﱯ ﺃﺑﻮ ﺍﺳﺤﺎﻕ ‪ ،‬ﺍﳌﻮﺍﻓﻘﺎﺕ‪ ،‬ﻃﺒﻌﺔ ﺻﺤﻴﺢ ﺍﻟﻘﺎﻫﺮﺓ‪ ،1969 ،‬ﻣﺞ ‪ ،2‬ﺹ ‪ ،306‬ﻭﻳﻨﻈﺮ ﻋﺒﺪ ﺍ‪‬ﻴﺪ ﺍﻟﻨﺠﺎﺭ‪ ،‬ﻣﺴﺎﻟﻚ ﺍﻟﻜﺸﻒ ﻋﻦ ﻣﻘﺎﺻﺪ ﺍﻟـﺸﺮﻳﻌﺔ‪،‬‬
‫ﺹ‪ 41 ، 38‬ﺑﺘﺼﺮﻑ‪.‬‬
‫‪151‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ)ﺗﻨﻈﲑﻱ‪ (01‬ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋﺎﺷﻮﺭ)ﺍﳌﻔﺎﻫﻴﻢ ﻭ ﻃﺮﻕ ﺍﻟﻜﺸﻒ ﻋﻦ ﺍﳌﻘﺎﺻﺪ )ﺃﻗﺴﺎﻣﻬﺎ ﻭ ﺃﻧﻮﺍﻋﻬﺎ ﻭ‬
‫ﻣﺮﺍﺗﺒﻬﺎ((‬
‫ﺷﺄﻧﻪ ﺷﺄﻥ ﺍﻟﺸﺎﻃﱯ ‪ ،‬ﺍﻟﺬﻱ ﺭﺃﻯ ﺃﻧﻪ ﻣﻦ ﺍﶈﺘﻢ ﻋﻠﻴﻪ ﺃﻥ ﻳﺒﺤﺚ ﰲ ﺇﻃﺎﺭ ﻛﺘﺎﺑﻪ ﺫﻟﻚ ﻃﺮﻕ ﺍﻟﻜﺸﻒ‬
‫ﻋﻦ ﺍﳌﻘﺎﺻﺪ ﻓﺎﻟﺘﻘﻰ ﻣﻊ ﺍﻟﺸﺎﻃﱯ ﺣﻮﻝ ﻣﺴﺎﻟﻜﻪ ﺍﻟﱵ ﺍﻗﺘﺮﺣﻬﺎ ﻟﻠﻜﺸﻒ ﻋﻦ ﺍﳌﻘﺎﺻﺪ‪ ،‬ﻭﺃﺿﺎﻑ ﻋﻠﻴﻪ‬
‫ﺃﻥ ﺍﳌﻘﺎﺻﺪ ‪ " :‬ﺗﻠﺘﻤﺲ ﻣﻦ ﺑﲔ ﻇﻮﺍﻫﺮ ﺍﻟﻨﺼﻮﺹ ﻭﻣﺎ ﳛﻒ ‪‬ﺎ ﻣﻦ ﺳﻴﺎﻕ ﺍﻟﻜﻼﻡ ﻭﻣﻘﺎﻡ ﺍﳋﻄـﺎﺏ‬
‫)‪(1‬‬
‫ﻭﻣﺒﻴﻨﺎﺕ ﻣﻦ ﺍﻟﺒﺴﺎﻁ ﻭﺣﺎﻓﺎﺕ ﺍﻟﻘﺮﺍﺋﻦ‪ ،‬ﻓﺘﻠﻚ ﻛﻠﻬﺎ ﻣﻌﲔ ﻋﻠﻰ ﺗﻌﻴﲔ ﺍﳌﻘﺎﺻﺪ "‬
‫ﻭﺑﻔﻀﻞ ﺍﳉﻬﺪ ﺍﻟﺬﻱ ﺑﺬﻟﻪ ﻫﺬﺍ ﺍﻹﻣﺎﻡ ﺍﳉﻠﻴﻞ ‪ ،‬ﻭﻣﺎ ﻟﻘﻴﻪ ﻣﻦ ﺻﺪﻯ ﰲ ﺍﻟﻮﺳﻂ ﺍﻟﻌﻠﻤﻲ ﺍﲡﻬـﺖ‬
‫ﺍﻫﺘﻤﺎﻣﺎﺕ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻟﺒﺎﺣﺜﲔ ﺇﱃ ﻫﺬﺍ ﺍ‪‬ﺎﻝ ﺍﻟﺒﻜﺮ‪ ،‬ﺍﻟﺬﻱ ﺍﺳﺘﻨﺒﻂ ﻭ ﺃﺑﺮﺯ ﻣﻌﺎﳌـﻪ ﻭﺷـﻮﻗﻬﻢ ﺇﱃ‬
‫ﺍﻟﻜﺸﻒ ﻋﻠﻰ ﻛﻨﻮﺯﻩ ﻭﺧﺒﺎﻳﺎﻩ ﻓﻈﻬﺮ ﺑﺎﺣﺜﻮﻥ ﻛﺜﲑﻭﻥ‪ ،‬ﻭﻇﻬﺮ ﻣﻨﻬﻢ ﻣﻦ ﺃﻋﺪﻭﺍ ﺃﻃﺮﻭﺣﺎﺕ‪ ،‬ﻭﺭﺳﺎﺋﻞ‬
‫ﻋﻠﻤﻴﺔ ﰲ ﻣﻮﺿﻮﻉ ﺍﳌﻘﺎﺻﺪ‪ ،‬ﻣﺜﻞ ﺍﻷﺳﺘﺎﺫ ﺳﻌﻴﺪ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻣﺴﻌﻮﺩ ﺍﻟﻴـﻮﰊ‪ ،‬ﻭﺍﻷﺳـﺘﺎﺫ ﺃﲪـﺪ‬
‫ﺍﻟﺮﻳﺴﻮﱐ‪ ،‬ﻭﺍﻷﺳﺘﺎﺫ ﻳﻮﺳﻒ ﺣﺎﻣﺪ ﺍﻟﻌﺎﱂ ﻭﻏﲑﻫﻢ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻭﻓﺤﻮﻝ ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ ﺍﻟﺮﺻـﲔ‪،‬‬
‫ﻭﻟﻜﻨﻬﻢ ﺍﻫﺘﻤﻮﺍ ﺑﺎﻟﺒﺤﺚ ﻻ ﰲ ﺍﳌﻘﺎﺻﺪ ﻓﺤﺴﺐ‪ ،‬ﺑـﻞ ﻧﻈﺮﻭﺍ ﺃﻳﻀﺎ ﰲ ﻃﺮﺍﺋﻖ ﺍﻟﻜﺸﻒ ﻋﻦ ﺍﳌﻘﺎﺻﺪ‬
‫‪ ،‬ﻭﺩﻟﻴﻞ ﺫﻟﻚ ﺍﺳﺘﻘﺮﺍﺀ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭﺍﻟﻨﻈﺮ ﰲ ﺃﺩﻟﺘﻬﺎ ﺍﻟﻜﻠﻴﺔ ﻭﺍﳉﺰﺋﻴﺔ‪.‬‬
‫ﻓﻠﻢ ﻳﻌﺘﻤﺪ ﺍﻟﻨﺎﺱ ﰲ ﺇﺛﺒﺎﺕ ﻗﺼﺪ ﺍﻟﺸﺎﺭﻉ ﰲ ﻫﺬﻩ ﺍﻟﻘﻮﺍﻋﺪ ﻋﻠﻰ ﺩﻟﻴﻞ ﳐﺼﻮﺹ‪ ،‬ﻭﻻ ﻋﻠﻰ ﻭﺟﻪ‬
‫ﳐﺼﻮﺹ‪ ،‬ﺑﻞ ﺣﺼﻞ ﳍﻢ ﺫﻟﻚ ﻣﻦ ﺍﻟﻈﻮﺍﻫﺮ ﻭﺍﻟﻌﻤﻮﻣﻴﺎﺕ‪ ،‬ﻭﺍﳌﻄﻠﻘﺎﺕ ﻭﺍﳌﻘﻴﺪﺍﺕ ﻭﺍﳉﺰﺋﻴﺎﺕ ﺍﳋﺎﺻﺔ‬
‫ﰲ ﺃﻋﻴﺎﻥ ﳐﺘﻠﻔﺔ ﻭﻭﻗﺎﺋﻊ ﳐﺘﻠﻔﺔ‪ ،‬ﰲ ﻛﻞ ﺑﺎﺏ ﻣﻦ ﺃﺑﻮﺍﺏ ﺍﻟﻔﻘﻪ‪ ،‬ﻭ ﻛﻞ ﻧﻮﻉ ﻣﻦ ﺃﻧﻮﺍﻋﻪ‪ .‬ﺣﱴ ﺃﻟﻔﻮﺍ‬
‫ﺃﺩﻟﺔ ﺍﻟﺸﺮﻳﻌﺔ ﻛﻠﻬﺎ ﺩﺍﺋﺮﺓ ﻋﻠﻰ ﺣﻔﻆ ﺗﻠﻚ ﺍﻟﻘﻮﺍﻋﺪ‪ ،‬ﻫﺬﺍ ﻣﻊ ﻣﺎ ﻳﻨﻀﺎﻑ ﺇﱃ ﺫﻟﻚ ﻣﻦ ﻗﺮﺍﺋﻦ ﺃﺣﻮﺍﻝ‬
‫ﻣﻨﻘﻮﻟﺔ ﻭﻏﲑ ﻣﻨﻘﻮﻟﺔ" )‪. (2‬‬
‫ﺃ‪ -‬ﻃﺮﺍﺋﻖ ﺍﻟﻜﺸﻒ ﻋﻦ ﺍﳌﻘﺎﺻﺪ ﻋﻨﺪ ﺍﻟﻌﻠﻤﺎﺀ ﺍﶈﺪﺛﲔ‪.‬‬
‫‪ -2‬ﺍﻷﻟﻔﺎﻅ – ﺍﻟﻌﻠﻞ ‪ -‬ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺍﳌﻘﺎﺻﺪ ‪:‬‬
‫ﻭﻟﻌﻠﻨﺎ ﳒﺪ ﰲ ﺍﻹﺷﺎﺭﺍﺕ ﺍﻟﻠﻐﻮﻳﺔ ﺍﻟﱵ ﺗﻌﻴﻨﻨﺎ ﻋﻨﺪ ﻗﺮﺍﺀﺓ ﺍﻟﻨﺺ ﰲ ﺍﻟﺘﻌﺮﻑ ﻋﻠﻰ ﺍﻟﻌﻠﺔ ﻣﺎ ﻳﻠﻲ ‪:‬‬
‫‪ -‬ﺍﻟﻠﻔﻆ ﺍﻷﻭﻝ ‪:‬‬
‫ﺍﻟﺘﺼﺮﻳﺢ ﺑﻠﻔﻆ ﺍﳊﻜﻤﺔ ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ِ :‬ﺣ ﹾﻜ ‪‬ﻤﺔﹲ ﺑ‪‬ﺎِﻟ ‪‬ﻐﺔﹲ ﹶﻓﻤ‪‬ﺎ ﺗ‪ ‬ﻐ ِﻦ ﺍﻟﱡﻨ ﹸﺬ ‪‬ﺭ‬
‫ﻭ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪:‬‬
‫)‪-(1‬ﺍﻟﻨﺠﺎﺭ ﻋﺒﺪ ﺍ‪‬ﻴﺪ ‪ ،‬ﻣﺴﺎﻟﻚ ﺍﻟﻜﺸﻒ ﻋﻦ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﳎﻠﺔ ﺍﻟﻌﻠﻮﻡ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺟﺎﻣﻌﺔ ﻗﺴﻨﻄﻴﻨﺔ‪ ،‬ﺹ ‪.37‬‬
‫)‪ – (2‬ﺍﻟﺸﺎﻃﱯ‪ ،‬ﺍﳌﻮﺍﻓﻘﺎﺕ‪ ،‬ﺝ‪ ،2‬ﺹ ‪.51‬‬
‫)‪ -(3‬ﺳﻮﺭﺓ ﺍﻟﻘﻤﺮ‪ ،‬ﺁﻳﺔ ‪.05‬‬
‫‪152‬‬
‫)‪(3‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ)ﺗﻨﻈﲑﻱ‪ (01‬ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋﺎﺷﻮﺭ)ﺍﳌﻔﺎﻫﻴﻢ ﻭ ﻃﺮﻕ ﺍﻟﻜﺸﻒ ﻋﻦ ﺍﳌﻘﺎﺻﺪ )ﺃﻗﺴﺎﻣﻬﺎ ﻭ ﺃﻧﻮﺍﻋﻬﺎ ﻭ‬
‫ﻣﺮﺍﺗﺒﻬﺎ((‬
‫)‪(1‬‬
‫ـ ﺍﻟﻠﻔـﻆ ﺍﻟﺜﺎﱐ ‪:‬‬
‫ﺫﻛﺮ ﻣﺎ ﻫﻮ ﻣﻦ ﺻﺮﺍﺋﺢ ﺍﻟﺘﻌﻠﻴﻞ ﻣﺜﻞ ‪ " :‬ﻣﻦ ﺃﺟﻞ " ﺃﻭ " ﻷﺟﻞ " ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ :‬ﻣِـ ‪‬ﻦ‬
‫ﺲ ﹶﺃ ‪‬ﻭ ﹶﻓﺴ‪‬ﺎ ٍﺩ ﻓِﻲ‬
‫ﻚ ﹶﻛ‪‬ﺘ ‪‬ﺒﻨ‪‬ﺎ ‪‬ﻋﻠﹶﻰ ‪‬ﺑﻨِﻲ ِﺇ ‪‬ﺳﺮ‪‬ﺍﺋِﻴ ﹶﻞ ﹶﺃ‪‬ﻧﻪ‪ ‬ﻣ ‪‬ﻦ ﹶﻗ‪‬ﺘ ﹶﻞ ‪‬ﻧ ﹾﻔﺴ‪‬ﺎ ِﺑ ‪‬ﻐ ‪‬ﻴ ِﺮ ‪‬ﻧ ﹾﻔ ٍ‬
‫ﹶﺃ ‪‬ﺟ ِﻞ ﹶﺫِﻟ ‪‬‬
‫ﺱ ‪‬ﺟﻤِﻴﻌ‪‬ﺎ‬
‫ﺱ ‪‬ﺟﻤِﻴﻌ‪‬ﺎ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺣﻴ‪‬ﺎﻫ‪‬ﺎ ﹶﻓ ﹶﻜﹶﺄ‪‬ﻧﻤ‪‬ﺎ ﹶﺃ ‪‬ﺣﻴ‪‬ﺎ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﺽ ﹶﻓ ﹶﻜﹶﺄ‪‬ﻧﻤ‪‬ﺎ ﹶﻗ‪‬ﺘ ﹶﻞ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﺍﹾﻟﹶﺄ ‪‬ﺭ ِ‬
‫ﺼ ِﺮ "‬
‫ﻭ ﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ ‪ِ " :‬ﺇ‪‬ﻧﻤ‪‬ﺎ ﺟ‪ِ ‬ﻌ ﹶﻞ ﺍﻟِﺎ ‪‬ﺳِﺘ ﹾﺌﺬﹶﺍ ﹸﻥ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺟ ِﻞ ﺍﹾﻟ‪‬ﺒ ‪‬‬
‫)‪(2‬‬
‫‪3‬‬
‫ﺍﻟﻠﻔﻆ ﺍﻟﺜﺎﻟﺚ ‪ " :‬ﻛﻲ " ﻣﺜﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪:‬‬
‫ﻣ‪‬ﺎ ﹶﺃﻓﹶﺎ َﺀ ﺍﻟ ﱠﻠ ‪‬ﻪ ‪‬ﻋﻠﹶﻰ ‪‬ﺭﺳ‪‬ﻮِﻟ ِﻪ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻫ ِﻞ ﺍﹾﻟ ﹸﻘﺮ‪‬ﻯ ﹶﻓ ِﻠ ﱠﻠ ِﻪ ‪‬ﻭﻟِﻠ ‪‬ﺮﺳ‪‬ـﻮ ِﻝ ‪‬ﻭﻟِـﺬِﻱ ﺍﹾﻟ ﹸﻘ ‪‬ﺮﺑ‪‬ـﻰ‬
‫ﺴﺒِﻴ ِﻞ ﹶﻛ ‪‬ﻲ ﻟﹶﺎ ‪‬ﻳﻜﹸﻮ ﹶﻥ ﺩ‪‬ﻭﹶﻟ ﹰﺔ ‪‬ﺑ ‪‬ﻴ ‪‬ﻦ ﺍﹾﻟﹶﺄ ﹾﻏِﻨﻴ‪‬ﺎ ِﺀ ِﻣ ‪‬ﻨ ﹸﻜ ‪‬ﻢ ‪‬ﻭﻣ‪‬ﺎ‬
‫ﲔ ﻭ‪‬ﺍ‪‬ﺑ ِﻦ ﺍﻟ ‪‬‬
‫ﻭ‪‬ﺍﹾﻟ‪‬ﻴﺘ‪‬ﺎﻣ‪‬ﻰ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤﺴ‪‬ﺎ ِﻛ ِ‬
‫ﺨﺬﹸﻭ ‪‬ﻩ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﻧﻬ‪‬ﺎ ﹸﻛ ‪‬ﻢ ‪‬ﻋ ‪‬ﻨﻪ‪ ‬ﻓﹶﺎ‪‬ﻧ‪‬ﺘﻬ‪‬ﻮﺍ ﻭ‪‬ﺍ‪‬ﺗﻘﹸﻮﺍ ﺍﻟ ﱠﻠ ‪‬ﻪ ِﺇ ﱠﻥ ﺍﻟﻠﱠـ ‪‬ﻪ ﺷ‪‬ـﺪِﻳﺪ‪‬‬
‫ﺁﺗ‪‬ﺎ ﹸﻛ ‪‬ﻢ ﺍﻟ ‪‬ﺮﺳ‪‬ﻮ ﹸﻝ ﹶﻓ ‪‬‬
‫ﺍﹾﻟ ِﻌﻘﹶﺎ ِ‬
‫ﺏ)‪(4‬‬
‫ـ ﺍﻟﻠﻔﻆ ﺍﻟﺮﺍﺑﻊ ‪ " :‬ﺇﺫﻥ " ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ ﻷﰊ ﺑﻦ ﻛﻌـﺐ ﻭ ﻗﺪ ﻗﺎﻝ‬
‫ﻚ‬
‫ﻚ ﺍﻟ ﱠﻠ ‪‬ﻪ ‪‬ﺗﺒ‪‬ﺎ ‪‬ﺭ ‪‬ﻙ ‪‬ﻭ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ﻣ‪‬ﺎ ﹶﺃ ‪‬ﻫ ‪‬ﻤ ‪‬‬
‫ﻚ ﻗﹶﺎ ﹶﻝ ِﺇ ﹶﺫ ﹾﻥ ‪‬ﻳ ﹾﻜ ِﻔ‪‬ﻴ ‪‬‬
‫ﺻﻠﹶﺎﺗِﻲ ﹸﻛ ﱠﻠﻬ‪‬ﺎ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ‪‬‬
‫ﺖ ِﺇ ﹾﻥ ‪‬ﺟ ‪‬ﻌ ﹾﻠﺖ‪ ‬‬
‫ﻟﻪ ‪ " :‬ﹶﺃ ‪‬ﺭﹶﺃ‪‬ﻳ ‪‬‬
‫)‪(5‬‬
‫ﻚ"‬
‫ِﻣ ‪‬ﻦ ‪‬ﺩ‪‬ﻧﻴ‪‬ﺎ ‪‬ﻙ ﻭ‪‬ﺁ ِﺧ ‪‬ﺮِﺗ ‪‬‬
‫)‪ -(1‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ ،‬ﺁﻳﺔ ‪.269‬‬
‫)‪ -(2‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ‪ ،‬ﺁﻳﺔ ‪.32‬‬
‫)‪ -(3‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺍﻟﺼﺤﻴﺢ ‪ ،‬ﻛﺘﺎﺏ ﺍﻻﺳﺘﺌﺬﺍﻥ‪ ،‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ ‪ ،5772‬ﻣﻮﺳﻮﻋﺔ ﺍﳊﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ‪ ،‬ﺍﻹﺻﺪﺍﺭ ﺃ‪.1 .2‬‬
‫)‪ -(4‬ﺳﻮﺭﺓ ﺍﳊﺸﺮ‪ ،‬ﺁﻳﺔ ‪.7‬‬
‫)‪ (5‬ﺃﺧﺮﺟﻪ ﺍﻷﻣﺎﻡ ﺃﲪﺪ ﰲ ﻣﺴﻨﺪﻩ‪ ،‬ﻣﺴﻨﺪ ﺍﻷﻧﺼﺎﺭ‪ ،‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ ‪..20290‬‬
‫‪153‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ)ﺗﻨﻈﲑﻱ‪ (01‬ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋﺎﺷﻮﺭ)ﺍﳌﻔﺎﻫﻴﻢ ﻭ ﻃﺮﻕ ﺍﻟﻜﺸﻒ ﻋﻦ ﺍﳌﻘﺎﺻﺪ )ﺃﻗﺴﺎﻣﻬﺎ ﻭ ﺃﻧﻮﺍﻋﻬﺎ ﻭ‬
‫ﻣﺮﺍﺗﺒﻬﺎ((‬
‫ـ ﺍﻟﻠﻔﻆ ﺍﳋﺎﻣﺲ ‪ :‬ﺇﻥ ﺍﳌﻜﺴﻮﺭﺓ ﺍﳍﻤﺰﺓ ﺍﳌﺸﺪﺩﺓ ﺍﻟﻨﻮﻥ ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪:‬‬
‫"‪ِ ...‬ﺇ‪‬ﻧﻬ‪‬ﺎ ِﺭ ﹾﻛﺲ‪.(1) "...‬‬
‫ﲔ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ﹸﻜ ‪‬ﻢ ﹶﺃ ِﻭ‬
‫ﺲ ِﺇ‪‬ﻧﻤ‪‬ﺎ ِﻫ ‪‬ﻲ ِﻣ ‪‬ﻦ ﺍﻟ ﱠﻄﻮ‪‬ﺍ ِﻓ ‪‬‬
‫ﺠ ٍ‬
‫ﺖ ِﺑ‪‬ﻨ ‪‬‬
‫ﺴ ‪‬‬
‫ﻭﻗـﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺍﳍﺮﺓ ‪ِ " :‬ﺇ‪‬ﻧﻬ‪‬ﺎ ﹶﻟ ‪‬ﻴ ‪‬‬
‫ﺕ"‬
‫ﺍﻟ ﱠﻄﻮ‪‬ﺍﻓﹶﺎ ِ‬
‫)‪(2‬‬
‫ ﺍﻟﻠﻔﻆ ﺍﻟﺴﺎﺩﺱ ‪ " :‬ﺍﻟﺒﺎﺀ" ﻣﺜﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ :‬ﹶﻓِﺒﻈﹸ ﹾﻠ ٍﻢ ِﻣ ‪‬ﻦ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﻫ‪‬ﺎﺩ‪‬ﻭﺍ ‪‬ﺣ ‪‬ﺮ ‪‬ﻣﻨ‪‬ـﺎ‬‫ﺼ ‪‬ﺪ ِﻫ ‪‬ﻢ ‪‬ﻋ ‪‬ﻦ ‪‬ﺳﺒِﻴ ِﻞ ﺍﻟ ﱠﻠ ِﻪ ﹶﻛِﺜﲑ‪‬ﺍ‬
‫ﺖ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭِﺑ ‪‬‬
‫ﺕ ﹸﺃ ِﺣ ﱠﻠ ‪‬‬
‫‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻬ ‪‬ﻢ ﹶﻃ‪‬ﻴﺒ‪‬ﺎ ٍ‬
‫‪-‬‬
‫)‪(3‬‬
‫ﻚ ‪‬ﺟ ‪‬ﻌ ﹾﻠﻨ‪‬ﺎ ﹸﻛ ‪‬ﻢ ﺃﹸ ‪‬ﻣ ﹰﺔ ‪‬ﻭﺳ‪‬ـﻄﹰﺎ‬
‫ﺍﻟﻠﻔﻆ ﺍﻟﺴﺎﺑﻊ ‪ " :‬ﺍﻟ ﱠﻼﻡ " ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌـﺎﱃ ‪ :‬ﻭ ﹶﻛ ﹶﺬِﻟ ‪‬‬
‫ﺱ ‪‬ﻭ‪‬ﻳﻜﹸﻮ ﹶﻥ ﺍﻟ ‪‬ﺮﺳ‪‬ﻮ ﹸﻝ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ﹸﻜ ‪‬ﻢ ‪‬ﺷﻬِﻴﺪ‪‬ﺍ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﺟ ‪‬ﻌ ﹾﻠﻨ‪‬ﺎ ﺍﹾﻟ ِﻘ ‪‬ﺒ ﹶﻠ ﹶﺔ‬
‫ِﻟ‪‬ﺘﻜﹸﻮﻧ‪‬ﻮﺍ ‪‬ﺷ ‪‬ﻬﺪ‪‬ﺍ َﺀ ‪‬ﻋﻠﹶﻰ ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﺖ ‪‬ﻋ ﹶﻠ ‪‬ﻴﻬ‪‬ﺎ ِﺇﻟﱠﺎ ِﻟ‪‬ﻨ ‪‬ﻌ ﹶﻠ ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ‪‬ﺘِﺒﻊ‪ ‬ﺍﻟ ‪‬ﺮﺳ‪‬ﻮ ﹶﻝ ِﻣ ‪‬ﻤ ‪‬ﻦ ﻳ‪‬ﻨ ﹶﻘ ِﻠﺐ‪ ‬ﻋﻠﹶﻰ ‪‬ﻋ ِﻘ‪‬ﺒﻴ‪‬ـ ِﻪ ‪‬ﻭِﺇ ﹾﻥ‬
‫ﺍﱠﻟﺘِﻲ ﻛﹸﻨ ‪‬‬
‫ﲑ ﹰﺓ ِﺇﻟﱠﺎ ‪‬ﻋﻠﹶﻰ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻫﺪ‪‬ﻯ ﺍﻟ ﱠﻠ ‪‬ﻪ ‪‬ﻭﻣ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ﺍﻟ ﱠﻠ ‪‬ﻪ ِﻟ‪‬ﻴﻀِﻴ ‪‬ﻊ ِﺇﳝ‪‬ﺎ‪‬ﻧﻜﹸﻢ ْ‬
‫ﺖ ﹶﻟ ﹶﻜِﺒ ‪‬‬
‫ﻛﹶﺎ‪‬ﻧ ‪‬‬
‫)‪(4‬‬
‫ﲔٍ‬
‫ﻚ ‪‬ﺯﻧِﻴﻢ‪ ،‬ﹶﺃ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﺫﹶﺍ ﻣ‪‬ﺎ ٍﻝ ‪‬ﻭ‪‬ﺑِﻨ ‪‬‬
‫ﻭﻣﻘﺪﺭﺓ ﰲ ﻣﺜﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ :‬ﻋ‪‬ﺘ ﱟﻞ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﹶﺫِﻟ ‪‬‬
‫)‪(5‬‬
‫ﺃﻱ ﻷﻥ ﻛﺎﻥ" )‪. (6‬‬
‫ﻭﻫﻨﺎﻙ ﺃﻟﻔﺎﻅ ﺃﺧﺮﻯ‪ ،‬ﻣﺜﻞ ‪ :‬ﺣﱴ‪ ،‬ﺇﺫﺍ‪ ،‬ﻟﻌﻞ‪…,‬‬
‫ﻭﺧﻼﺻﺔ ﺍﻟﻘﻮﻝ ﺃﻧﻨﺎ ﳒﺪﻫﺎ ﺗﻨﺤﺼﺮ ﰲ ﲬﺲ ﻃﺮﺍﺋﻖ ﻋﻨﺪ ﺍﻟﻴﻮﰊ ‪:‬‬
‫ " ﺍﻻﺳﺘﻘﺮﺍﺀ ‪.‬‬‫ ﻣﻌﺮﻓﺔ ﻋﻠﻞ ﺍﻷﻣﺮ ﻭ ﺍﻟﻨﻬﻲ ‪.‬‬‫ ﳎﺮﺩ ﺍﻷﻣﺮ ﻭ ﺍﻟﻨﻬﻲ ﺍﻻﺑﺘﺪﺍﺋﻲ ﻭﺍﻟﺘﺼﺮﳛﻲ‪.‬‬‫‪ -‬ﺍﻟﺘﻌﺒﲑﺍﺕ ﺍﻟﱵ ﻳﺴﺘﻔﺎﺩ ﻣﻨﻬﺎ ﻣﻌﺮﻓﺔ ﺍﳌﻘﺎﺻﺪ‪.‬‬
‫)‪ (1‬ﺍﻟﺘﺮﻣﺪﻱ‪ ،‬ﺳﻨﻦ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻄﻬﺎﺭﺓ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ ‪.17‬‬
‫)‪(2‬ﺍﻟﺘﺮﻣﺪﻱ‪ ،‬ﺳﻨﻦ‪ ،‬ﻛﺘﺎﺏ ﺻﻔﺔ ﺍﻟﻘﻴﺎﻣﺔ ﻭ ﺍﻟﺮﻗﺎﺋﻖ‪ ،‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ ‪.2381‬‬
‫)‪ (3‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﺁﻳﺔ‪160 ،‬‬
‫)‪ (4‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ ،‬ﺁﻳﺔ‪143 ،‬‬
‫)‪ -(5‬ﺳﻮﺭﺓ ﺍﻟﻘﻠﻢ‪ ،‬ﺁﻳﺔ‪14 ،13 ،‬‬
‫)‪-(6‬ﺍﻟﻴﻮﰊ ﳏﻤﺪ ﺳﻌﺪ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻣﺴﻌﻮﺩ‪ ,‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻋﻼﻗﺘﻬﺎ ﺑﺎﻷﺩﻟﺔ‪ ،‬ﺹ ‪.133 ،132 ،131‬‬
‫‪154‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ)ﺗﻨﻈﲑﻱ‪ (01‬ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋﺎﺷﻮﺭ)ﺍﳌﻔﺎﻫﻴﻢ ﻭ ﻃﺮﻕ ﺍﻟﻜﺸﻒ ﻋﻦ ﺍﳌﻘﺎﺻﺪ )ﺃﻗﺴﺎﻣﻬﺎ ﻭ ﺃﻧﻮﺍﻋﻬﺎ ﻭ‬
‫ﻣﺮﺍﺗﺒﻬﺎ((‬
‫ ﺳﻜﻮﺕ ﺍﻟﺸﺎﺭﻉ ﻋﻦ ﺍﻟﺴﺒﺐ ﺃﻭ ﻋﻦ ﺷﺮﻋﻴﺔ ﺍﻟﻌﻤﻞ ﻣﻊ ﻗﻴﺎﻡ ﺍﳌﻌﲏ ﺍﳌﻘﺘﻀﻲ ﻟﻪ ﻭﺍﻧﺘﻔﺎﺀ‬‫)‪.(1‬‬
‫ﺍﳌﺎﻧﻊ ﻣﻨﻪ "‬
‫ﻭﳒﺪﻫﺎ ﺃﻳﻀﺎ ﺗﺘﻤﺜﻞ ﰲ ‪:‬‬
‫‪ .1‬ﺍﻟﻨﺺ ﺍﻟﺼﺮﻳﺢ ﺍﳌﻌﻠﻞ‪.‬‬
‫‪ .2‬ﺍﺳﺘﻘﺮﺍﺀ ﺗﺼﺮﻓﺎﺕ ﺍﻟﺸﺎﺭﻉ‪.‬‬
‫‪ .3‬ﺍﻻﻫﺘﺪﺍﺀ ﺑﺎﻟﺼﺤﺎﺑﺔ ﰲ ﻣﻌﺮﻓﺔ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺎﺭﻉ ﻣﻦ ﺍﻟﺘﺸﺮﻳﻊ)‪ ، (2‬ﻭﻫﻮ ﺑﺬﻟﻚ ﻳﻜﻮﻥ ﻗـﺪ‬
‫ﺃﻏﻔﻞ ﺃﻭ ﺃﺳﻘﻂ ﺑﻌﺾ ﺍﳌﺴﺎﻟﻚ ﺍﻟﱵ ﻗﺎﻝ ‪‬ﺎ ﺍﻟﺸﺎﻃﱯ ﻭﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋﺎﺷﻮﺭ‪.‬‬
‫ﻭﻗﺪ " ﺃﺻﺒﺤﺖ ﺍﻟﺴﺒﻞ ﺍﳌﻮﺻﻠﺔ ﺇﱃ ﻫﺬﻩ ﺍﳌﻘﺎﺻﺪ ﻋﻠﻰ ﺩﺭﺟﺔ ﻗﺼﻮﻯ ﻣﻦ ﺍﻷﳘﻴﺔ ﻷﻥ ﺍﻹﺻﺎﺑﺔ ﻓﻴﻬﺎ‬
‫ﺗﻌﲎ ﺳﻼﻣﺔ ﺍﻟﺒﻨﺎﺀ ﺍﻟﻔﻘﻬﻲ ﻭﻣﺘﺎﻧﺔ ﺃﺳﺎﺳﻪ ﻛﻤﺎ ﺃﻥ ﺍﻟﺰﻟﻞ ﻓﻴﻬﺎ ﻳﻌﲎ ﺍﻋﻮﺟﺎﺝ ﺍﻟﺒﻨﺎﺀ‪ ،‬ﺍﻟﻔﻘﻬﻲ ﻭﻫﺸﺎﺷﺔ‬
‫ﺃﺳﺎﺳﻪ ﻭ‪‬ﺬﺍ ﺗﺴﺮﻱ ﺣﻴﺎﺓ ﺍ‪‬ﺘﻤﻊ ﳓﻮ ﺍﻟﺴﻠﺐ ﺃﻭ ﺍﻹﳚﺎﺏ ﺣﺴﺐ ﻛﻴﻔﻴﺔ ﺍﻟﺒﻨﺎﺀ ﻋﻠﻰ ﺃﺣﺪ ﺍﻷﺳﺎﺳﲔ‬
‫)‪(3‬‬
‫ﺍﻟﺴﺎﻟﻔﻲ ﺍﻟﺬﻛﺮ "‬
‫ﻭﻣﺎ ﺟﺎﺀ " ﰲ ﺳﻴﺎﻕ ﻓﻬﻢ ﻟﻠﺸﺮﻳﻌﺔ ﳚﻌﻞ ﻣﻘﺎﺻﺪﻫﺎ ﺍﻟﻜﱪﻯ ﺛﻼﺙ ﻫﻲ ‪ :‬ﺍﻟﺘﺪﺭﺝ ﰲ ﺍﻟﺘﺸﺮﻳﻊ‪،‬‬
‫)‪(4‬‬
‫ﻭﻗﻠﺔ ﺍﻟﺘﻜﺎﻟﻴﻒ‪ ،‬ﻭﺭﻓﻊ ﺍﳊﺮﺝ "‬
‫ﻭﻗﺪ ﺟﺎﺀ ﺍﻹﻣﺎﻡ‪ :‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﲜﻠﻴﻞ ﻣﻦ ﺍﻟﻘﻮﻝ ﺑﻄﺮﻕ ﺇﺛﺒﺎﺕ ﺍﳌﻘﺎﺻﺪ ﺍﻟﺸﺮﻋﻴﺔ ﻧﻠﺨﺼﻬﺎ ﻓﻴﻤﺎ ﻳﻠﻲ‪:‬‬
‫ﺃ‪ -‬ﺍﳌﻘﺎﺻﺪ ﻣﻮﺟﻮﺩﺓ‪ ،‬ﻭ ﻭﺟﻮﺩﻫﺎ ﻣﺜﺒﺖ ﺑﺄﺩﻟﺔ ﻗﻄﻌﻴﺔ ﻭﻫﻲ ﻋﻠﻰ ﻗﺴﻤﲔ ‪:‬‬
‫‪ .1‬ﺃﺩﻟﺔ ﺣﺴﻴﺔ ﻭﺍﻗﻌﻴﺔ ‪.‬‬
‫‪ .2‬ﺃﺩﻟﺔ ﻧﺼﻴﺔ ‪.‬‬
‫ﺏ‪ -‬ﻣﱪﺭﺍﺕ ﻭﺟﻮﺩ ﺍﳌﻘﺎﺻﺪ ﻭﺍﳊﺎﺟﺔ ﺇﻟﻴﻬﺎ ‪:‬‬
‫‪ .1‬ﺣﻔﻆ ﺍﻟﻨﻈﺎﻡ ﻭﺗﻴﺴﲑﻩ‪.‬‬
‫‪ .2‬ﺩﻓﻊ ﺍﻟﻔﺴﺎﺩ ‪.‬‬
‫‪ .3‬ﺭﻓﻊ ﺍﳊﺮﺝ ‪.‬‬
‫)‪ -(1‬ﺍﻟﻴﻮﰊ ﳏﻤﺪ ﺳﻌﺪ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻣﺴﻌﻮﺩ‪ ,‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻋﻼﻗﺘﻬﺎ ﺑﺎﻷﺩﻟﺔ ‪ ،‬ﺹ ‪ ،129‬ﻭ ﻳﻨﻈﺮ ‪ :‬ﺍﻟﺸﺎﻃﱯ ‪ ،‬ﺍﳌﻮﺍﻓﻘﺎﺕ‪ ،‬ﻣﺞ ‪ ، 2‬ﺹ ‪. 394‬‬
‫)‪ – (2‬ﻳﻨﻈﺮ ﺍﻟﻌﺎﱂ ﻳﻮﺳﻒ ﺣﺎﻣﺪ ‪ ،‬ﺍﳌﻘﺎﺻﺪ ﺍﻟﻌﺎﻣﺔ ﻟﻠﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺹ ‪.119 ،112‬‬
‫)‪-(3‬ﺑﻦ ﺯﻏﻴﺒﺔ ﻋﺰ ﺍﻟﺪﻳﻦ ‪ ،‬ﳎﻠﺔ ﺍﳌﻮﺍﻓﻘﺎﺕ‪ ،‬ﻳﺼﺪﺭﻫﺎ ﺍﳌﻌﻬﺪ ﺍﻟﻮﻃﲏ ﺍﻟﻌﺎﱄ ﻷﺻﻮﻝ ﺍﻟﺪﻳﻦ‪ ،‬ﺍﳉﺰﺍﺋﺮ‪ ،‬ﺝ‪ ،1‬ﺍﻟﻌﺪﺩ ‪ ، 01‬ﺫﻭ ﺍﳊﺠـﺔ ‪1412‬ﻫــ ‪1992 -‬ﻡ‪،‬‬
‫ﺷﺮﻛﺔ ﺩﺍﺭ ﺍﻷﻣﺔ‪ ،‬ﺑﺮﺝ ﺍﻟﻜﻴﻔﺎﻥ ﺍﳉﺰﺍﺋﺮ‪ ،‬ﺹ ‪.171‬‬
‫)‪-(4‬ﺍﳌﻴﺲ ﺧﻠﻴﻞ ‪ ،‬ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﺸﺮﻋﻴﺔ ﻭ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﳎﻠﺪﺍﺕ ﻣﻠﺘﻘﻰ ﺍﻻﺟﺘﻬﺎﺩ‪ ،‬ﺍﳌﻠﺘﻘﻰ ‪ 17‬ﻟﻠﻔﻜﺮ ﺍﻹﺳـﻼﻣﻲ‪،‬ﳎﻠﺪ ‪ ،02‬ﻗـﺴﻨﻄﻴﻨﺔ‪ ،‬ﺍﳉﺰﺍﺋـﺮ ‪،‬‬
‫‪1983‬ﻡ‪ ،‬ﻣﺆﺳﺴﺔ ﺍﻟﻌﺼﺮ ﻟﻠﻤﻨﺸﻮﺭﺍﺕ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳉﺰﺍﺋﺮ‪ ،‬ﻭﺯﺍﺭﺓ ﺍﻟﺸﺆﻭﻥ ﺍﻟﺪﻳﻨﻴﺔ ﺍﳉﺰﺍﺋﺮ‪ ،‬ﺹ ‪.133‬‬
‫‪155‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ)ﺗﻨﻈﲑﻱ‪ (01‬ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋﺎﺷﻮﺭ)ﺍﳌﻔﺎﻫﻴﻢ ﻭ ﻃﺮﻕ ﺍﻟﻜﺸﻒ ﻋﻦ ﺍﳌﻘﺎﺻﺪ )ﺃﻗﺴﺎﻣﻬﺎ ﻭ ﺃﻧﻮﺍﻋﻬﺎ ﻭ‬
‫ﻣﺮﺍﺗﺒﻬﺎ((‬
‫‪ .4‬ﺣﻔﻆ ﺍﻟﻨﻔﺎﺫ ‪.‬‬
‫ﻭﻋﻨﺪ ﺭﺟﻮﻋﻨﺎ ﺇﱃ ﻛﻼﻣﻪ ﺣﺮﻓﻴﺎ ﳒﺪﻩ ﻳﻘﻮﻝ‪ ":‬ﻓﻌﻠﻴﻨﺎ ﺃﻥ ﻧﺮﺳﻢ ﻃﺮﺍﺋﻖ ﺍﻻﺳﺘﺪﻻﻝ ﻋﻠﻰ ﻣﻘﺎﺻﺪ‬
‫ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﲟﺎ ﺑﻠﻐﻨﺎ ﺇﻟﻴﻪ ﺑﺎﻟﺘﺄﻣﻞ ﻭﺑﺎﻟﺮﺟﻮﻉ ﺇﱃ ﻛﻼﻡ ﺃﺳﺎﻃﲔ ﺍﻟﻌﻠﻤﺎﺀ‪.‬‬
‫ﻭ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺮﺍﺋﺪ ﺍﻷﻋﻈﻢ ﻟﻠﻔﻘﻴﻪ ﰲ ﻫﺬﺍ ﺍﳌﺴﻠﻚ ﻫﻮ ﺍﻹﻧﺼﺎﻑ ﻭ ﻧﺒﺬ ﺍﻟﺘﻌﺼﺐ ﻟﺒﺎﺩﺉ‬
‫ﺍﻟﺮﺃﻱ‪ ،‬ﺃﻭ ﻟﺴﺎﺑﻖ ﺍﻻﺟﺘﻬﺎﺩ‪ ،‬ﺃﻭ ﻟﻘﻮﻝ ﺇﻣﺎﻡ ‪ " -‬ﻭﻗﺪ ﺣﺼﺮﻫﺎ ﰲ ﺛﻼﺙ ﻃﺮﻕ ‪-" :‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ ‪ :‬ﻃﺮﺍﺋﻖ ﺍﻟﻜﺸﻒ ﻋﻦ ﺍﳌﻘﺎﺻﺪ‬
‫ﺏ‪ -‬ﻃﺮﺍﺋﻖ ﺍﻟﻜﺸﻒ ﻋﻦ ﺍﳌﻘﺎﺻﺪ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋﺎﺷﻮﺭ‬
‫‪ -‬ﺍﻟﻄﺮﻳﻖ ﺍﻷﻭﻝ ‪ :‬ﻭﻫﻮ ﺃﻋﻈﻤﻬﺎ‪ .‬ﺍﺳﺘﻘﺮﺍﺀ ﺍﻟﺸﺮﻳﻌﺔ ﰲ ﺗﺼﺮﻓﺎ‪‬ﺎ ﻭﻫﻮ ﻋﻠﻰ ﻧﻮﻋﲔ ‪:‬‬
‫ﺍﻟﻨﻮﻉ ﺍﻷﻭﻝ ‪ :‬ﺃﻋﻈﻤﻬﺎ ‪.‬ﺍﺳﺘﻘﺮﺍﺀ ﺍﻷﺣﻜﺎﻡ ﺍﳌﻌﺮﻭﻓﺔ ﻋﻠﻠﻬﺎ ﺍﻵﺋﻞ ﺇﱃ ﺍﺳﺘﻘﺮﺍﺀ ﺗﻠﻚ ﺍﻟﻌﻠـﻞ‬
‫ﺍﳌﺜﺒﺘﺔ ﺑﻄﺮﻕ ﻣﺴﺎﻟﻚ ﺍﻟﻌﻠﺔ‪ ،‬ﻓﺈﻥ ﺑﺎﺳﺘﻘﺮﺍﺀ ﺍﻟﻌﻠﻞ ﺣﺼﻮﻝ ﺍﻟﻌﻠﻢ ﲟﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺑﺴﻬﻮﻟﺔ…‬
‫ﻣﺜﺎﻟﻪ ‪ :‬ﺃﻧﻨﺎ ﺇﺫﺍ ﻋﻠﻤﻨﺎ ﻋﻠﺔ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﺰﺍﺑﻨﺔ ﺍﻟﺜﺎﺑﺘﺔ ﲟﺴﻠﻚ ﺍﻹﳝﺎﺀ ﰲ ﻗﻮﻝ ﺭﺳﻮﻝ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ ﳌﻦ ﺳﺄﻟﻪ ﻋﻦ ﺑﻴﻊ ﺍﻟﺘﻤﺮ ﺑﺎﻟﺮﻃﺐ " ﹶﺃ‪‬ﻳ ‪‬ﻨﻘﹸﺺ‪ ‬ﺍﻟ ﱡﺮ ﹶﻃﺐ‪‬‬
‫ﺲ ﻗﹶﺎﻟﹸﻮﺍ ‪‬ﻧ ‪‬ﻌ ‪‬ﻢ ﹶﻓ‪‬ﻨﻬ‪‬ﻰ ‪‬ﻋ ‪‬ﻦ ﹶﺫِﻟ ‪‬‬
‫ِﺇﺫﹶﺍ ‪‬ﻳِﺒ ‪‬‬
‫ﻚ " ‪ .1‬ﻓﺤﺼﻞ ﻟﻨﺎ ﺃﻥ ﻋﻠﺔ ﲢﺮﱘ ﺍﳌﺰﺍﺑﻨﺔ ﻫـﻲ ﺍﳉﻬـﻞ‬
‫ﲟﻘﺪﺍﺭ ﺃﺣﺪ ﺍﻟﻌﻮﺿﲔ ‪ ،‬ﻭﻫﻮ ﺍﻟﺮﻃﺐ ﻣﻨﻬﻤﺎ ﺍﳌﺒﻴﻊ ﺑﺎﻟﻴﺎﺑﺲ …‬
‫ﻭﻣﺜﺎﻝ ﺁﺧﺮ ‪ :‬ﻭﻫﻮ ﺃﻧﻨﺎ ﻧﻌﻠﻢ ﺍﻟﻨﻬﻲ ﻋﻦ ﺃﻥ ﳜﻄﺐ ﺍﳌﺴﻠﻢ ﻋﻠﻰ ﺧﻄﺒﺔ ﻣﺴﻠﻢ ﺁﺧﺮ‪ ،‬ﻭﺍﻟﻨﻬﻰ‬
‫ﺃﻥ ﻳﺴﻮﻡ ﻋﻠﻰ ﺳﻮﻣﻪ ‪ ،‬ﻟﻘﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ ‪) :‬ﻭ ‪‬ﺣ ‪‬ﺪﹶﺛﻨِﻲ ‪‬ﻋ ‪‬ﻦ ﻣ‪‬ﺎﻟِﻚ ‪‬ﻋ ‪‬ﻦ ﻧ‪‬ﺎ ِﻓ ٍﻊ‬
‫‪ -1‬ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﺍﻟﺴﻨﻦ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺒﻴﻮﻉ‪ ،‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ ‪.1146‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ)ﺗﻨﻈﲑﻱ‪ (01‬ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋﺎﺷﻮﺭ)ﺍﳌﻔﺎﻫﻴﻢ ﻭ ﻃﺮﻕ ﺍﻟﻜﺸﻒ ﻋﻦ ﺍﳌﻘﺎﺻﺪ )ﺃﻗﺴﺎﻣﻬﺎ ﻭ ﺃﻧﻮﺍﻋﻬﺎ ﻭ‬
‫ﻣﺮﺍﺗﺒﻬﺎ((‬
‫ﺨﻄﹸﺐ‪‬‬
‫ﺻﻠﱠﻰ ﺍﻟﻠﱠﻬﻢ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻪ ‪‬ﻭ ‪‬ﺳ ﱠﻠ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ ﻟﹶﺎ ‪‬ﻳ ‪‬‬
‫‪‬ﻋ ‪‬ﻦ ‪‬ﻋ ‪‬ﺒ ِﺪ ﺍﻟ ﱠﻠ ِﻪ ‪‬ﺑ ِﻦ ﻋ‪ ‬ﻤ ‪‬ﺮ ﹶﺃ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟ ﱠﻠ ِﻪ ‪‬‬
‫ﹶﺃ ‪‬ﺣﺪ‪‬ﻛﹸ ‪‬ﻢ ‪‬ﻋﻠﹶﻰ ِ‬
‫ﺧ ﹾﻄ‪‬ﺒ ِﺔ ﹶﺃﺧِﻴ ِﻪ (‬
‫‪1‬‬
‫ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﱐ ‪ :‬ﺍﺳﺘﻘﺮﺍﺀ ﺃﺩﻟﺔ ﺃﺣﻜﺎﻡ ﺍﺷﺘﺮﻛﺖ ﰲ ﻋﻠﺔ ﲝﻴﺚ ﳛﺼﻞ ﻟﻨﺎ ﺍﻟﻴﻘﲔ ﺑﺄﻥ‬
‫ﺗﻠﻚ ﺍﻟﻌﻠﺔ ﻣﻘﺼﺪ ﻣﺮﺍﺩ ﻟﻠﺸﺎﺭﻉ‪.‬‬
‫ﻣﺜﺎﻟﻪ ‪ :‬ﺍﻟﻨﻬﻰ ﻋﻦ ﺑﻴﻊ ﺍﻟﻄﻌﺎﻡ ﻗﺒﻞ ﻗﺒﻀﻪ‪ ،‬ﻋﻠﺘﻪ ﻃﻠﺐ ﺭﻭﺍﺝ ﺍﻟﻄﻌﺎﻡ ﰲ ﺍﻷﺳﻮﺍﻕ …‬
‫ﺍﻟﻄﺮﻳﻖ ﺍﻟﺜﺎﱐ ‪ :‬ﺃﺩﻟﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻮﺍﺿﺤﺔ ﺍﻟﺪﻻﻟﺔ ﻭﺍﻟﱵ ﻳﻀﻌﻒ ﺍﺣﺘﻤﺎﻝ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺮﺍﺩ ﻣﻨﻬﺎ ﻏﲑ ﻣـﺎ‬
‫ﻫﻮ ﻇﺎﻫﺮﻫﺎ ﲝﺴﺐ ﺍﻻﺳﺘﻌﻤﺎﻝ ﺍﻟﻌﺮﰊ‪ ،‬ﲝﻴﺚ ﻻ ﻳﺸﻚ ﰲ ﺍﳌﺮﺍﺩ ﻣﻨﻬﺎ ﺇﻻ ﻣﻦ ﺷﺎﺀ ﺃﻥ ﻳﺪﺧﻞ ﻋﻠـﻰ‬
‫ﺐ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ﹸﻜ ‪‬ﻢ‬
‫ﻧﻔﺴﻪ ﺷﻜﺎ ﻻ ﻳﻌﺘﺪ ﺑﻪ ﺃﻻ ﺗﺮﻯ ﺃﻳﺎ ﳒﺰﻡ ﺑﺄﻥ ﻣﻌﲎ ﻛﹸِﺘ ‪‬‬
‫ﺼﻴ‪‬ﺎ ‪‬ﻡ ‪ 2‬ﺃﻥ ﺍﷲ ﺃﻭﺟﺒﻪ‪.‬‬
‫ﺍﻟ ‪‬‬
‫ﻭ ﻟﻮ ﻗﺎﻝ ﺃﺣﺪ ﺇﻥ ﻇﺎﻫﺮ ﻫﺬﺍ ﺍﻟﻠﻔﻆ ﺃﻥ ﺍﻟﺼﻴﺎﻡ ﻣﻜﺘﻮﺏ ﰲ ﺍﻟﻮﺭﻕ ﳉﺎﺀ ﺧﻄﺄ ﻣﻦ ﺍﻟﻘﻮﻝ …‬
‫ﺍﻟﻄﺮﻳﻖ ﺍﻟﺜﺎﻟﺚ ‪ :‬ﺍﻟﺴﻨﺔ ﺍﳌﺘﻮﺍﺗﺮﺓ ﻭﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ ﻻ ﻳﻮﺟﺪ ﻟﻪ ﻣﺜﺎﻝ ﺇﻻ ﰲ ﺣﺎﻟﲔ ‪:‬‬
‫ﺍﳊﺎﻝ ﺍﻷﻭﻝ ‪ :‬ﺍﳌﺘﻮﺍﺗﺮ ﺍﳌﻌﻨﻮﻱ ﺍﳊﺎﺻﻞ ﻣﻦ ﻣﺸﺎﻫﺪﺓ ﻋﻤﻮﻡ ﺍﻟﺼﺤﺎﺑﺔ ﻋﻤﻼ ﻣﻦ ﺍﻟﻨﱯ ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ ،‬ﻓﻴﺤﺼﻞ ﳍﻢ ﻋﻠﻢ ﺑﺘﺸﺮﻳﻊ ﰲ ﺫﻟﻚ ﻳﺴﺘﻮﻱ ﻓﻴﻪ ﲨﻴﻊ ﺍﳌﺸﺎﻫﺪﻳﻦ‬
‫ﻭ ﺇﱃ ﻫﺬﺍ ﺍﳊﺎﻝ ﻳﺮﺟﻊ ﻗﺴﻢ ﺍﳌﻌﻠﻮﻡ ﻣﻦ ﺍﻟﺪﻳﻦ ﺑﺎﻟﻀﺮﻭﺭﺓ‪ ،‬ﻭﻗﺴﻢ ﺍﻟﻌﻤﻞ ﺍﻟﺸﺮﻋﻲ ﺍﻟﻘﺮﻳﺐ‬
‫ﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺿﺮﻭﺭﺓ ﻣﺜﻞ ﻣﺸﺮﻭﻋﻴﺔ ﺍﻟﺼﺪﻗﺔ ﺍﳉﺎﺭﻳﺔ ﺍﳌﻌﱪ ﻋﻦ ﺑﻌﻀﻬﺎ ﺑﺎﳊﺒﺲ …‬
‫ﺍﳊﺎﻝ ﺍﻟﺜﺎﱐ ‪ :‬ﺗﻮﺍﺗﺮ ﻋﻤﻠﻲ ﳛﺼﻞ ﻷﺣﺪ ﺍﻟﺼﺤﺎﺑﺔ ﻣﻦ ﺗﻜﺮﺍﺭ ﻣﺸﺎﻫﺪﺓ ﺃﻋﻤﺎﻝ ﺭﺳﻮﻝ ﺍﷲ‬
‫*‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﲝﻴﺚ ﻳﺴﺘﺨﻠﺺ) ( ﻣﻦ ﳎﻤﻮﻋﻬﺎ ﻣﻘﺼﺪﺍ ﺷﺮﻋﻴﺎ "‬
‫)‪(1‬‬
‫‪ -1‬ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ‪،‬ﺍﳌﻮﻃﺄ ‪ ،‬ﺑﺎﺏ ﺍﻟﻨﻜﺎﺡ ‪،‬ﺍﻟﻘﺮﺹ ﺍﳌﻀﻐﻮﻁ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ ‪. 965‬‬
‫‪ -2‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ ،‬ﺁﻳﺔ ‪.183‬‬
‫)*(‪ -‬ﻋﻦ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﰲ ﻛﺘﺎﺑﻪ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺃﻭﺭﺩ ﻫﺬﺍ ﺍﳌﺜﺎﻝ ‪" :‬ﻋﻦ ﺍﻷﺯﺭﻕ ﺍﺑﻦ ﻗﻴﺲ ﻗﺎﻝ ‪ :‬ﻛﻨﺎ ﻋﻠﻰ ﺷﺎﻃﺊ ‪‬ﺮ ﺑﺎﻷﻫﻮﺍﺯ ﻗﺪ ﻧﻀﺐ ﻋﻨﻪ ﺍﳌـﺎﺀ‪،‬‬
‫ﻓﺠﺎﺀ ﺑﺮﺯﺓ ﺍﻷﺳﻠﻤﻲ ﻋﻠﻰ ﻓﺮﺱ‪ ،‬ﻓﻘﺎﻡ ﻳﺼﻠﻲ‪ ،‬ﻭﺧﻠﻰ ﻓﺮﺳﻪ ﻓﺎﻧﻄﻠﻘﺖ ﺍﻟﻔﺮﺱ‪ ،‬ﻓﺘﺮﻙ ﺻﻼﺗﻪ‪ ،‬ﻭﺗﺒﻌﻬﺎ ﺣﱴ ﺃﺩﺭﻛﻬﺎ ﻓﺄﺧﺬﻫﺎ ﰒ ﺟﺎﺀ ﻓﻘﻀﻰ ﺻﻼﺗﻪ‪ ،‬ﻭﻓﻴﻨﺎ ﺭﺟﻞ ﻟﻪ‬
‫ﺭﺃﻱ ﻓﺄﻗﺒﻞ ﻳﻘﻮﻝ ‪ :‬ﺃﻧﻈﺮﻭﺍ ﺇﱃ ﻫﺬﺍ ﺍﻟﺸﻴﺦ ‪ ،‬ﺗﺮﻙ ﺻﻼﺗﻪ ﻣﻦ ﺃﺟﻞ ﻓﺮﺱ ‪ ،‬ﻓﺄﻗﺒﻞ ﻓﻘﺎﻝ ‪ :‬ﻣﺎ ﻋﻨﻔﲏ ﺃﺣﺪ ﻣﻨﺬ ﻓﺎﺭﻗﺖ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻭﻗﺎﻝ ‪ :‬ﺇﻥ‬
‫ﻣﱰﱄ ﻣﺘﺮﺍﺥ‪ ،‬ﻓﻠﻮﺻﻠﺖ ﻭﺗﺮﻛﺖ ﺍﻟﻔﺮﺱ ﱂ ﺁﺕ ﺃﻫﻠﻲ ﺇﱃ ﺍﻟﻠﻴﻞ‪ ،‬ﻭﺫﻛﺮ ﺃﻧﻪ ﺻﺤﺐ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻓﺮﺃﻯ ﻣﻦ ﺗﻴﺴﲑﻩ‪ ،‬ﺇﺫ ﺃﻥ ﻣﺸﺎﻫﺪﺗﻪ ﺃﻓﻌـﺎﻝ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﳌﺘﻌﺪﺩﺓ‪ ،‬ﺍﺳﺘﺨﻠﺺ ﻣﻨﻬﺎ ﺃﻥ ﻣﻦ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻟﺘﻴﺴﲑ‪ ،‬ﻓﺮﺃﻯ ﺃﻥ ﻗﻄﻊ ﺍﻟﺼﻼﺓ ﻣﻦ ﺃﺟﻞ ﺇﺩﺭﺍﻙ ﻓﺮﺳﻪ‪ ،‬ﰒ ﺍﻟﻌﻮﺩﺓ ﺇﱃ ﺍﺳﺘﺌﻨﺎﻑ‬
‫ﺍﻟﺼﻼﺓ ﺃﻭﱃ ﻣﻦ ﺍﺳﺘﻤﺮﺍﺭﻩ ﰲ ﺻﻼﺗﻪ‪ ،‬ﻣﻊ ﲡﺸﻢ ﻣﺸﻘﺔ ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﺃﻫﻠﻪ ﺭﺍﺟﻼ‪ ،‬ﻓﻬﺬﺍ ﺍﳌﻘﺼﺪ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺃﰊ ﺑﺮﺯﺓ ﻣﻈﻨﻮﻥ ﻇﻨﺎ ﻗﺮﻳﺒﺎ ﻣﻦ ﺍﻟﻘﻄﻊ‪ ،‬ﻭﻟﻜﻨﻪ ﺑﺎﻟﻨﺴﺒﺔ‬
‫ﻟﻐﲑﻩ ﺍﻟﺬﻳﻦ ﻳﺮﻭﻯ ﺇﻟﻴﻬﻢ ﺧﱪﻩ ﻣﻘﺼﺪ ﳏﺘﻤﻞ ﻷﻧﻪ ﻳﺘﻠﻘﻰ ﻣﻨﻪ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﺘﻘﻠﻴﺪ ﻭﺣﺴﻦ ﺍﻟﻈﻦ ﺑﻪ " ‪ ،‬ﺹ ‪.22‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ)ﺗﻨﻈﲑﻱ‪ (01‬ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋﺎﺷﻮﺭ)ﺍﳌﻔﺎﻫﻴﻢ ﻭ ﻃﺮﻕ ﺍﻟﻜﺸﻒ ﻋﻦ ﺍﳌﻘﺎﺻﺪ )ﺃﻗﺴﺎﻣﻬﺎ ﻭ ﺃﻧﻮﺍﻋﻬﺎ ﻭ‬
‫ﻣﺮﺍﺗﺒﻬﺎ((‬
‫ﻭﻫﻜﺬﺍ ﻳﺘﺄﻛﺪ ﻟﻨﺎ‪ ،‬ﺃﻥ ﻣﻌﺮﻓﺔ ﺍﳌﻘﺎﺻﺪ ﺃﻣﺮ ﳑﻜﻦ ﺑﺪﻟﻴﻞ ﻭﺟﻮﺩ ﻃﺮﻕ ‪ ،‬ﻭﻣﺴﺎﻟﻚ ﺍﻫﺘﺪﻯ‬
‫ﺇﻟﻴﻬﺎ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻘﺪﻣﺎﺀ ﻭﺍﶈﺪﺛﻮﻥ‪ ،‬ﻭﺃﻥ ﻫﺬﻩ ﺍﻟﻄﺮﻕ ﻭﺍﳌﺴﺎﻟﻚ ﲡﺎﻭﺯﺕ ﺍﻟﺴﺒﻊ‪ ،‬ﻣﻊ ﺃﻥ‬
‫ﺍﻟﺒﺤﺚ ﰲ ﻫﺬﺍ ﺍ‪‬ﺎﻝ ﻻ ﻳﺰﺍﻝ ﰲ ﺑﺪﺍﻳﺘﻪ‪ ،‬ﻭﻟﻮ ﺃﻣﺘﺪ ﺑﻪ ﺍﻟﺰﻣﺎﻥ ‪،‬ﻭﺗﻮﻓﺮ ﺍﻟﺮﺟﺎﻝ ﻟﺮﲟﺎ ﺗﻴﺴﺮ‬
‫ﺍﻟﻜﺸﻒ ﻋﻦ ﻃﺮﻕ ﺃﺧﺮﻯ ‪ ،‬ﻭ ﻣﺴﺎﻟﻚ ﺟﺪﻳﺪﺓ‪ ،‬ﻭﻟﻜﻦ ﺣﱴ ﻭﺇﻥ ﺍﻗﺘﺼﺮ ﺍﻷﻣﺮ ﻋﻠﻰ ﻫﺬﻩ‬
‫ﺍﻟﻄﺮﻕ ﻭﺣﺪﻫﺎ ‪ ،‬ﻓﺈﻥ ﳑﺎ ﻻ ﺷﻚ ﻓﻴﻪ ﺃﻥ ﺍﳌﻘﺎﺻﺪ ﳝﻜﻦ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻴﻬﺎ ﻭﺍﻟﺘﻌﺮﻑ ﻋﻠﻴﻬﺎ‪،‬‬
‫ﻭﻣﻦ ﰒ ﻻ ﺣﺠﺔ ﳌﻦ ﻳﺮﻯ ﺃﻥ ﲢﺪﻳﺪ ﺍﳌﻘﺎﺻﺪ ‪ ،‬ﻭﺗﻌﻴﻴﻨﻬﺎ ﺻﻌﺐ ﺃﻭ ﻣﺴﺘﺤﻴﻞ‪ ،‬ﺑﻞ ﻫﻮ ﳑﻜﻦ‬
‫ﻭﻣﺘﻴﺴﺮ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻰ ﳎﺘﻬﺪﻳﻨﺎ ﰲ ﺍﳊﻜﻢ ﺃﻭ ﺍﻟﻘﻀﺎﺀ ﺃﻭ ﺍﻹﺩﺍﺭﺓ ﺇﻻ ﺗﻮﻇﻴﻒ ﻫﺬﻩ ﺍﻟﻄﺮﻕ‬
‫ﻭﺍﻻﺳﺘﻌﺎﻧﺔ ‪‬ﺎ ﻋﻨﺪ ﺍﳊﺎﺟﺔ‪.‬‬
‫ﻭﺍﻵﻥ ﺑﻘﻰ ﻟﻨﺎ ﺑﻌﺪ ﺍﻟﺘﻌﺮﻑ ﻋﻠﻰ ﻃﺮﻕ ﺍﻟﻜﺸﻒ ﻋﻦ ﺍﳌﻘﺎﺻﺪ ﺃﻥ ﻧﺘﻌﺮﻑ ﻋﻠﻰ ﻃﺒﻴﻌـﺔ ﻫـﺬﻩ‬
‫ﺍﳌﻘﺎﺻﺪ‪،‬ﻣﻦ ﺣﻴﺚ ﺃﻗﺴﺎﻣﻬﺎ ﻭﻣﺮﺍﺗﺒﻬﺎ ﻭﺃﻧﻮﺍﻋﻬﺎ‪ ،‬ﻷﻥ ﺫﻟﻚ ﻣﻦ ﺍﻷﳘﻴﺔ ﲟﻜﺎﻥ‪ ،‬ﻭ ﺍﳌﻘﺎﺻﺪ ﻣﻨﻬﺎ ﺍﻟﻜﻠﻲ‬
‫ﻭﺍﳉﺰﺋﻲ‪ ،‬ﻭ ﺍﻷﺻﻠﻲ ﻭ ﺍﻟﺘﺒﻌﻲ‪ ،‬ﻭ ﺍﳌﻄﻠﻖ ﻭ ﺍﳌﻘﻴﺪ‪ ،‬ﻭﳓﻦ ﰲ ﺣﺎﺟﺔ ﺇﱃ ﻣﻌﺮﻓﺔ ﺫﻟﻚ ﺗﻔﺼﻴﻼ‪ ،‬ﻷﻧﻨـﺎ‬
‫ﻋﻨﺪ ﺗﱰﻳﻞ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﺃﻭ ﺳﻦ ﺍﻟﺘﺸﺮﻳﻌﺎﺕ‪ ،‬ﻗﺪ ﻧﻘﺪﻡ ﰲ ﺍﳌﻘﺎﺻﺪ ﻣﺎ ﳚﺐ ﺗﺄﺧﲑﻩ‪ ،‬ﻭﻧﺆﺧﺮ ﻣﺎ ﳚـﺐ‬
‫ﺗﻘﺪﳝﻪ‪ ،‬ﻭﰲ ﺫﻟﻚ ﺍﻋﺘﺮﺍﺽ ﳌﺮﺍﺩ ﺍﷲ‪ .‬ﻭﺗﻔﺎﺩﻳﺎ ﻟﻠﻮﻗﻮﻉ ﰲ ﻣﺜﻞ ﻫﺬﻩ ﺍﻷﺧﻄﺎﺀ‪ ،‬ﺭﺃﻳﻨﺎ ﺃﻥ ﻧﺒﲔ ﰲ ﻫﺬﺍ‬
‫ﺍﳌﻮﺿﻮﻉ ﺑﺎﻟﺬﺍﺕ ﺃﻥ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻟﻔﻘﻪ ﻫﻮ ﺍﻟﺬﻱ ﳜﺮﺝ ﻟﻸﻣﺔ ﺭﺟﺎﻻ ﳛﺴﻨﻮﻥ ﺻﻴﺎﻏﺔ ﺍﻟﻘﺮﺍﺭﺍﺕ ‪،‬‬
‫ﻭﺳﻦ ﺍﻟﻘﻮﺍﻧﲔ ﻭﺗﻨﻔﻴﺬ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﻭ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﺃﻥ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﳌﻌﺮﻓﺔ ﻫﻮ ﺍﻟـﺬﻱ ﻛـﺎﻥ‬
‫ﻭﺭﺍﺀ ﻣﻮﻗﻒ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ‪-‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ -‬ﰲ ﺇﺳﻘﺎﻁ ﺣﻖ ﺍﳌﺆﻟﻔﺔ ﻗﻠﻮ‪‬ﻢ ﻣﻦ ﻣﺎﻝ ﺍﳌﺴﻠﻤﲔ‪،‬‬
‫ﻭﻫﻮ ﻋﻴﻨﻪ ﺍﻟﺬﻱ ﻛﺎﻥ ﻭﺭﺍﺀ ﻣﻮﻗﻔﻪ ﰲ ﺭﻓﺾ ﺗﻘﺴﻴﻢ ﺃﺭﺍﺿﻲ ﺍﻟﺴﻮﺍﺩ ﺑﻔﺎﺭﺱ ﻋﻠﻰ ﺍﻟﻔﺎﲢﲔ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺣﺰﻡ ‪) :‬ﻓﻬﺬﺍ ﺃﺻﺢ ﻣﺎ ﺟﺎﺀ ﻋﻦ ﻋﻤﺮ ﰲ ﺫﻟﻚ‪ ،‬ﻭ ﻫﻮ ﻗﻮﻟﻨﺎ‪ ،‬ﻓﺈﻧﻪ ﱂ ﻳﻮﻗﻒ ﺣﱴ ﺍﺳﺘﻄﺎﺏ‬
‫ﻧﻔﻮﺱ ﺍﻟﻐﺎﳕﲔ ﻭ ﻭﺭﺛﺔ ﻣﻦ ﻣﺎﺕ ﻣﻨﻬﻢ ( ‪.2‬‬
‫ﻛﻤﺎ ﺃﻥ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﻫﻮ ﺍﻟﺬﻱ ﺩﻓﻊ ﺃﺑﻮ ﺑﻜﺮ ‪-‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ -‬ﻗﺒﻠﻪ ﺇﱃ ﺇﺻﺮﺍﺭﻩ ﻋﻠﻰ‬
‫ﺸﺪِﻳ ِﺪ ﻓِﻴﻬ‪‬ﺎ‬
‫ﺕ ﻭ‪‬ﺍﻟ‪‬ﺘ ‪‬‬
‫ﺼ ‪‬ﺪﻗﹶﺎ ِ‬
‫ﳏﺎﺭﺑﺔ ﻣﺎ ﻧﻌﻲ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺣﱴ ﻳﺆﺩﻭﻫﺎ‪ ،‬ﻓﻔﻲ ﺑﺎﺏ ﻣ‪‬ﺎ ﺟ‪‬ﺎ َﺀ ﻓِﻲ ﹶﺃ ‪‬ﺧ ِﺬ ﺍﻟ ‪‬‬
‫ﺼﺪ‪‬ﻳ ‪‬ﻖ ﻗﹶﺎ ﹶﻝ ﻟﹶـ ‪‬ﻮ ‪‬ﻣ‪‬ﻨﻌ‪‬ـﻮﻧِﻲ ِﻋﻘﹶﺎﻟﹰـﺎ‬
‫ﺤﻴ‪‬ﻰ ‪‬ﻋ ‪‬ﻦ ﻣ‪‬ﺎﻟِﻚ ﹶﺃﻧ‪‬ﻬﻢ ‪‬ﺑ ﹶﻠﻐ‪‬ﻬﻢ ﹶﺃ ﱠﻥ ﹶﺃﺑ‪‬ﺎ ‪‬ﺑ ﹾﻜ ٍﺮ ﺍﻟ ‪‬‬
‫‪‬ﺣ ‪‬ﺪﹶﺛﻨِﻲ ‪‬ﻳ ‪‬‬
‫)‪ -(1‬ﻳﻨﻈﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ‪ ،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪ ،‬ﺹ ‪.21-19‬‬
‫‪2‬‬
‫‪ -‬ﺭﻭﺍﺱ ﳏﻤﺪ ‪ ،‬ﻣﻮﺳﻮﻋﺔ ﻓﻘﻪ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ‪ ،‬ﺩﺍﺭ ﺍﻟﻨﻔﺎﺋﺲ ﺑﲑﻭﺕ ﻟﺒﻨﺎﻥ ‪ ،‬ﻁ ‪1401 ، 04‬ﻫـ‪1981 /‬ﻡ ‪ ،‬ﺹ ‪.81‬‬
‫‪158‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ)ﺗﻨﻈﲑﻱ‪ (01‬ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋﺎﺷﻮﺭ)ﺍﳌﻔﺎﻫﻴﻢ ﻭ ﻃﺮﻕ ﺍﻟﻜﺸﻒ ﻋﻦ ﺍﳌﻘﺎﺻﺪ )ﺃﻗﺴﺎﻣﻬﺎ ﻭ ﺃﻧﻮﺍﻋﻬﺎ ﻭ‬
‫ﻣﺮﺍﺗﺒﻬﺎ((‬
‫ﹶﻟﺠ‪‬ﺎ ‪‬ﻫ ‪‬ﺪﺗ‪‬ﻬ‪ ‬ﻢ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻪ ‪ 1‬ﻭﻛﺬﺍ ﻗﺮﺍﺭﻩ ﲜﻤﻊ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺍﻟﺬﻱ ﺗﻔﺮﻕ ﰲ ﺍﻟﺼﺪﻭﺭ‪ ،‬ﰲ ﻣﺼﺤﻒ ﻭﺍﺣﺪ‬
‫ﺴ ‪‬ﻴ ٍﻦ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ‬
‫ﺑﻌﺪ ﻣﻌﺮﻛﺔ ﺍﻟﻴﻤﺎﻣﺔ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﹶﺃﺑ‪‬ﻮ ﺍﹾﻟ‪‬ﻴﻤ‪‬ﺎ ِﻥ ﹶﺃ ‪‬ﺧ‪‬ﺒ ‪‬ﺮﻧ‪‬ﺎ ‪‬ﺷ ‪‬ﻌ ‪‬ﻴﺐ‪ ‬ﻋ ‪‬ﻦ ‪‬ﻋﺒ‪‬ﺪ ِﺍﻟ ﱠﻠ ِﻪ ‪‬ﺑ ِﻦ ﹶﺃﺑِﻲ ﺣ‪ ‬‬
‫ﺱ ‪‬ﺭﺿِﻲ ﺍﻟﻠﱠﻬﻢ ‪‬ﻋﻨ‪‬ﻬﻤ‪‬ﺎ ﻗﹶﺎ ﹶﻝ َﹶﺃ ‪‬ﺧ‪‬ﺒ ‪‬ﺮﻧِﻲ ﹶﺃﺑ‪‬ﻮ ﻫ‪ ‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ﹶﺃ ﱠﻥ ‪‬ﺭﺳ‪‬ـﻮ ﹶﻝ‬
‫ﻧ‪‬ﺎ ِﻓﻊ‪ ‬ﺑ ‪‬ﻦ ﺟ‪‬ﺒ ‪‬ﻴ ٍﺮ ‪‬ﻋ ِﻦ ﺍ‪‬ﺑ ِﻦ ‪‬ﻋﺒ‪‬ﺎ ٍ‬
‫ﺐ‬
‫ﻱ ِﺳﻮ‪‬ﺍ ‪‬ﺭ‪‬ﻳ ِﻦ ِﻣ ‪‬ﻦ ﹶﺫﻫ‪‬ـ ٍ‬
‫ﺻﻠﱠﻰ ﺍﻟﻠﱠﻬﻢ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻪ ‪‬ﻭ ‪‬ﺳ ﱠﻠ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ ‪ :‬ﺑ ‪‬ﻴ‪‬ﻨﻤ‪‬ﺎ ﹶﺃﻧ‪‬ﺎ ﻧ‪‬ﺎِﺋﻢ‪ ‬ﺭﹶﺃ‪‬ﻳﺖ‪ ‬ﻓِﻲ ‪‬ﻳ ‪‬ﺪ ‪‬‬
‫ﺍﻟ ﱠﻠ ِﻪ ‪‬‬
‫ﺨ‪‬ﺘ ‪‬ﻬﻤ‪‬ﺎ ﹶﻓﻄﹶﺎﺭ‪‬ﺍ ﹶﻓﹶﺄ ‪‬ﻭﹾﻟ‪‬ﺘ ‪‬ﻬﻤ‪‬ﺎ ﹶﻛﺬﱠﺍ‪‬ﺑ ‪‬ﻴ ِﻦ‬
‫ﺨ ‪‬ﻬﻤ‪‬ﺎ ﹶﻓ‪‬ﻨ ﹶﻔ ‪‬‬
‫ﹶﻓﹶﺄ ‪‬ﻫ ‪‬ﻤﻨِﻲ ‪‬ﺷ ﹾﺄ‪‬ﻧ ‪‬ﻬﻤ‪‬ﺎ ﹶﻓﺄﹸﻭ ِﺣ ‪‬ﻲ ِﺇﹶﻟ ‪‬ﻲ ﻓِﻲ ﺍﹾﻟ ‪‬ﻤﻨ‪‬ﺎ ِﻡ ﹶﺃ ِﻥ ﺍ‪‬ﻧ ﹸﻔ ‪‬‬
‫ﺏ ﺻ‪‬ﺎ ِﺣ ‪‬‬
‫ﺴ ‪‬ﻴ ِﻠ ‪‬ﻤ ﹶﺔ ﺍﹾﻟ ﹶﻜﺬﱠﺍ ‪‬‬
‫ﺴ ‪‬ﻲ ﻭ‪‬ﺍﻟﹾﺂ ‪‬ﺧ ‪‬ﺮ ﻣ‪ ‬‬
‫ﺨ ‪‬ﺮﺟ‪‬ﺎ ِﻥ ‪‬ﺑ ‪‬ﻌﺪِﻱ ﹶﻓﻜﹶﺎ ﹶﻥ ﹶﺃ ‪‬ﺣ ‪‬ﺪ ‪‬ﻫﻤ‪‬ﺎ ﺍﹾﻟ ‪‬ﻌ ‪‬ﻨ ِ‬
‫‪‬ﻳ ‪‬‬
‫ﺐ ﺍﹾﻟ‪‬ﻴﻤ‪‬ﺎ ‪‬ﻣ ِﺔ‪.2‬‬
‫ﻓﻠﻤﺎ ﺍﻧﺘﻘﻞ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ ﺇﱃ ﺍﻟﺪﺍﺭ ﺍﻵﺧﺮﺓ ‪ ،‬ﻭ ﻭﱄ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ﺍﳋﻼﻓـﺔ‬
‫ﻭﺍﺭﺗﺪﺕ ﻗﺒﺎﺋﻞ ﻣﻦ ﺍﻟﻌﺮﺏ ﻓﺄﻇﻬﺮ ﻣﺴﻴﻠﻤﺔ ﺇﱃ ﺃﰊ ﺑﻜﺮ ﻣﺎ ﻛﺎﻥ ﺳﺒﺐ ﻫﻼﻛﻪ ﻓﺠﻬﺰ ﻟﻪ ﺃﺑﻮ ﺑﻜـﺮ‬
‫ﻣﺎﺋﺔ ﺃﻟﻒ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺫﺍﺕ ﺑﺄﺱ ﺷﺪﻳﺪ ﻭ ﺃﻣﺮ ﻋﻠﻴﻬﺎ ﺳﻴﻒ ﺍﷲ ﺧﺎﻟﺪﺍ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ﻓﺴﺎﺭﺕ ﺇﻟﻴـﻪ‬
‫ﻓﻠﻤﺎ ﺍﻟﺘﻘﺖ ﺍﻟﻔﺌﺘﺎﻥ ﻭ ﺍﺳﺘﻌﺮﺕ ﻧﺎﺭ ﺍﳊﺮﺏ ﺑﻴﻨﻬﻤﺎ ﻭ ﺗﺄﺧﺮ ﺍﻟﻔﺘﺢ ﻭﻣﺎﺕ ﻣﻦ ﺍﳌـﺴﻠﻤﲔ ﺃﻟـﻒ ﻭ‬
‫ﻣﺎﺋﺘﺎﻥ ﻣﻨﻬﻢ ﺳﺒﻌﻤﺎﺋﺔ ﻣﻦ ﲪﻠﺔ ﺍﻟﻘﺮﺁﻥ ‪ ،‬ﻓﺜﺎﺭ ﺍﻟﱪﺍﺀ ﺑﻦ ﻣﺎﻟﻚ ﻣﻊ ﻣﻦ ﺳﻠﻢ ﻣﻦ ﺍﳌـﺴﻠﻤﲔ ﻋﻠـﻰ‬
‫ﻣﺴﻴﻠﻤﺔ ﻭﺟﻴﺸﻪ ﻭ ﺟﺎﺀ ﻧﺼﺮ ﺍﷲ ﻓﺎ‪‬ﺰﻣﻮﺍ ‪ .‬ﻭ ﺗﺒﻌﻬﻢ ﺍﳌﺴﻠﻤﻮﻥ ﺣﱴ ﺃﺩﺧﻠﻮﻫﻢ ﺣﺪﻳﻘـﺔ ﻓـﺄﻏﻠﻖ‬
‫ﺃﺻﺤﺎﺏ ﻣﺴﻴﻠﻤﺔ ﺑﺎ‪‬ﺎ ﻓﺤﻤﻞ ﺍﻟﱪﺍﺀ ﺑﻦ ﻣﺎﻟﻚ ﺩﺭﻗﺘﻪ ﻭ ﺃﻟﻘﻰ ﻧﻔﺴﻪ ﻋﻠﻴﻬﻢ ﺣﱴ ﺻـﺎﺭ ﻣﻌﻬـﻢ ﰲ‬
‫ﺍﳊﺪﻳﻘﺔ ﻭ ﻓﺘﺢ ﺍﻟﺒﺎﺏ ﻟﻠﻤﺴﻠﻤﲔ ﻓﺪﺧﻠﻮﻫﺎ ﻭ ﻗﺘﻠﻮﺍ ﻣﺴﻴﻠﻤﺔ ﻭ ﺃﺻﺤﺎﺑﻪ ﻭ ﻣﺎﺕ ﻣﻦ ﺍﳌﺸﺮﻛﲔ ﺯﻫﺎﺀ‬
‫ﻋﺸﺮﺓ ﺁﻻﻑ ﻓﺴﻤﻴﺖ ﺣﺪﻳﻘﺔ ﺍﳌﻮﺕ )‪.(3‬‬
‫ﻧﻌﻢ ‪ .‬ﺇﻥ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﻫﻮ ﺍﻟﺬﻱ ﻳﺘﻴﺢ ﻟﻨﺎ ﻓﻬﻢ ﺍﳌﻘﺎﺻﺪ ﻭﺗﺴﻠﺴﻠﻬﺎ‪ ،‬ﻭﺍﻷﻫﻢ ﻣﻦ ﺫﻟﻚ‬
‫ﻛﻠﻪ‪ ،‬ﺃﻧﻪ ﻳﻌﺮﻓﻨﺎ ﻋﻠﻰ ﺗﺮﺗﻴﺒﻬﺎ‪ ،‬ﻭﻋﻦ ﻃﺮﻳﻖ ﺫﻟﻚ ﺍﻟﺘﺮﺗﻴﺐ ﻧﻌﺮﻑ ﻧﻮﻋﻴﺔ ﺍﳌﻘﺎﺻﺪ ﺍﻟﱵ ﻻ ﺗﺴﺎﻣﺢ ﻓﻴﻬﺎ‪،‬‬
‫ﻭﺗﻠﻚ ﺍﻟﱵ ﺗﻘﺒﻞ ﺍﻟﺘﻜﻴﻒ ﺃﻭ ﺍﻹﺭﺟﺎﺀ ‪.‬‬
‫ﺇ ﹰﺫﺍ ‪ .‬ﻣﺎ ﻫﻲ ﺃﻗﺴﺎﻡ ﺍﳌﻘﺎﺻﺪ ﻭﻣﺮﺍﺗﺒﻬﺎ ؟‬
‫‪-1‬ﻣﺎﻟﻚ ‪ ،‬ﺍﳌﻮﻃﺄ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺰﻛﺎﺓ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺃﺧﺬ ﺍﻟﺼﺪﻗﺎﺕ ﻭ ﺍﻟﺘﺸﺪﻳﺪ ﻓﻴﻬﺎ ‪ ،‬ﺍﻟﻘﺮﺹ ﺍﳌﻀﻐﻮﻁ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ ‪613‬‬
‫‪ -2‬ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﺍﻟﺼﺤﻴﺢ ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﻨﺎﻗﺐ ﺍﻟﻘﺮﺹ ﺍﳌﻀﻐﻮﻁ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ ‪. 3351‬ﺃﺧﺮﺟﻪ ﻣﺎﻟﻚ ‪ :‬ﻙ‪ :‬ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺏ‪ :‬ﻣﺎ ﺟﺎﺀ ﰲ ﺃﺧﺬ ﺍﻟﺼﺪﻗﺎﺕ ﻭ ﺍﻟﺘﺸﺪﻳﺪ ﻓﻴﻬـﺎ‪ .‬ﺭﻗـﻢ‬
‫‪ .1/30-616‬ﻭ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻙ‪ :‬ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺏ ‪ :‬ﻭﺟﻮﺍﺏ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺭﻗﻢ ‪ .1400‬ﻭ ﻣﺴﻠﻢ‪ ،‬ﻙ ‪ :‬ﺍﻹﳝﺎﻥ‪ ،‬ﺏ ‪ :‬ﺍﻷﻣﺮ ﺑﻘﺘﺎﻝ ﺍﻟﻨﺎﺱ ﺣﱴ ﻳﻘﻮﻟﻮﺍ ‪ " :‬ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﳏﻤﺪ ﺭﺳـﻮﻝ‬
‫ﺍﷲ"‪ ،‬ﺭﻗﻢ ‪ .124‬ﺃﺑﻮ ﺩﺍﻭﺩ‪ ،‬ﻙ‪ :‬ﺍﻟﺰﻛﺎﺓ ‪ ،‬ﺏ‪ :‬ﰲ ﺃﻥ ﺍﻟﺰﻛﺎﺓ ﺭﻛﻦ ﻣﻦ ﺃﺭﻛﺎﻥ ﺍﻹﺳﻼﻡ‪ ،‬ﺭﻗﻢ ‪ .1556‬ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﻙ ‪ :‬ﺍﻹﳝﺎﻥ‪ ،‬ﺏ‪ :‬ﻣﺎ ﺟﺎﺀ ‪ " :‬ﺃﻣﺮﺕ ﺃﻥ ﺃﻗﺎﺗﻞ ﺍﻟﻨـﺎﺱ ﺣـﱴ‬
‫ﻳﻘﻮﻟﻮﻥ ‪ :‬ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ"‪ ،‬ﺭﻗﻢ ‪ .2607‬ﺍﻟﻨﺴﺎﺋﻲ‪ ،‬ﻙ ‪ :‬ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺏ‪ :‬ﻣﺎﻧﻊ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺭﻗﻢ ‪.2442‬‬
‫‪ -3‬ﺍﳌﺎﺭﻏﲏ ﺍﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺃﲪﺪ ‪ ،‬ﺩﻟﻴﻞ ﺍﳊﲑﺍﻥ ﻋﻠﻰ ﻣﻮﺭﺩ ﺍﻟﻀﻤﺂﻥ ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ‪،‬ﺩﻁ‪ ، 1986 ،‬ﺹ ‪17‬‬
‫‪159‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ)ﺗﻨﻈﲑﻱ‪ (01‬ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋﺎﺷﻮﺭ)ﺍﳌﻔﺎﻫﻴﻢ ﻭ ﻃﺮﻕ ﺍﻟﻜﺸﻒ ﻋﻦ ﺍﳌﻘﺎﺻﺪ )ﺃﻗﺴﺎﻣﻬﺎ ﻭ ﺃﻧﻮﺍﻋﻬﺎ ﻭ‬
‫ﻣﺮﺍﺗﺒﻬﺎ((‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ ‪ :‬ﺃﻗﺴﺎﻡ ﺍﳌﻘﺎﺻﺪ ﻭﻣﺮﺍﺗﺒﻬﺎ ﻭﺃﻧﻮﺍﻋﻬﺎ‪.‬‬
‫ﺃﻭﻻ ـ ﺃﻗﺴﺎﻣﻬﺎ ‪ :‬ﻟﻘﺪ ﺍﺟﺘﻬﺪ ﻋﻠﻤﺎﺅﻧﺎ ﻗﺪﻣﺎﺀ ﻭﳏﺪﺛﻮﻥ ﺃﳝﺎ ﺍﺟﺘﻬﺎﺩ ﰲ ﺗﻨﻈﻴﻢ ‪،‬ﻭﲢﺪﻳﺪ ﺍﳌﻘﺎﺻﺪ ‪،‬‬
‫ﻭﺗﺼﻨﻴﻔﻬﺎ ﻭﺗﺮﺗﻴﺒﻬﺎ ‪،‬ﻭﺇﺩﺭﺍﺝ ﻛﻞ ﻃﺎﺋﻔﺔ ﻣﻨﻬﺎ ﰲ ﺍﻟﻘﺴﻢ ﺍﻟﺬﻱ ﻳﻠﻴﻖ ‪‬ﺎ‪ ،‬ﻭﺍﻷﻧـﺴﺐ ﳍـﺎ‪ ،‬ﻛﻤـﺎ‬
‫ﺍﺟﺘﻬﺪﻭﺍ ﰲ ﺗﻮﺿﻴﺢ ﻣﻌﺎﱂ ﻭﺣﺪﻭﺩ ﻛﻞ ﺻﻨﻒ ﻣﻨﻬﺎ ﻓﻘﺴﻤﻮﻫﺎ ﻻﻋﺘﺒﺎﺭ ﺫﻟﻚ ﺇﱃ ﺃﺭﺑﻌﺔ ﺃﻗﺴﺎﻡ ﻋﺎﻣﺔ‬
‫ﻭ ﻫﻲ ‪:‬‬
‫ﻓﻌﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ – ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ – ﻗﺎﻝ ‪ " :‬ﲰﻌﺖ ﺍﻟﻨﱯ‪ ،‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ‪،‬‬
‫ﻳﻘﻮﻝ‪ " :‬ﻣ ‪‬ﻦ ﻗﹸِﺘ ﹶﻞ ﺩ‪‬ﻭ ﹶﻥ ﻣ‪‬ﺎِﻟ ِﻪ ﹶﻓﻬ‪ ‬ﻮ ‪‬ﺷﻬِﻴﺪ‪" ‬‬
‫‪1‬‬
‫ﻭﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺯﻳﺪ‪ ،‬ﻋﻦ ﺍﻟﻨﱯ‪ ،‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ‪ ،‬ﻗﺎﻝ ‪ " :‬ﻣ ‪‬ﻦ ﻗﹸِﺘ ﹶﻞ ﺩ‪‬ﻭ ﹶﻥ ﻣ‪‬ﺎِﻟ ِﻪ ﹶﻓﻬ‪ ‬ﻮ ﺷ‪‬ـﻬِﻴﺪ‪‬‬
‫‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ﻗﹸِﺘ ﹶﻞ ﺩ‪‬ﻭ ﹶﻥ ﺩِﻳِﻨ ِﻪ ﹶﻓﻬ‪ ‬ﻮ ‪‬ﺷﻬِﻴﺪ‪ ‬ﻭ ‪‬ﻣ ‪‬ﻦ ﻗﹸِﺘ ﹶﻞ ﺩ‪‬ﻭ ﹶﻥ ‪‬ﺩ ِﻣ ِﻪ ﹶﻓﻬ‪ ‬ﻮ ‪‬ﺷﻬِﻴﺪ‪ ‬ﻭ ‪‬ﻣ ‪‬ﻦ ﹸﻗﺘِـ ﹶﻞ ﺩ‪‬ﻭ ﹶﻥ ﹶﺃ ‪‬ﻫﻠِـ ِﻪ ﹶﻓﻬ‪‬ـ ‪‬ﻮ‬
‫‪‬ﺷﻬِﻴﺪ‪."‬‬
‫‪2‬‬
‫‪ -1‬ﺍﻟﻀﺮﻭﺭﻳﺎﺕ ‪ :‬ﻭﻫﻲ " ﺍﳌﺼﺎﱀ ﺍﻟﱵ ﺗﺘﻀﻤﻦ ﺣﻔﻆ ﻣﻘﺼﻮﺩ ﻣﻦ ﺍﳌﻘﺎﺻﺪ ﺍﳋﻤـﺴﺔ ‪،‬ﻭ ﻫـﻲ‬
‫)‪(3‬‬
‫ﺣﻔﻆ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺍﻟﻨﻔﺲ‪ ،‬ﻭ ﺍﻟﻌﻘﻞ‪ ،‬ﻭﺍﳌﺎﻝ‪ ،‬ﻭﺍﻟﻨﺴﺐ "‬
‫ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ – ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ – ﻗﺎﻝ ‪ :‬ﲰﻌﺖ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳـﻠﻢ‬
‫ﻳﻘﻮﻝ ‪ " :‬ﻣ ‪‬ﻦ ﻗﹸِﺘ ﹶﻞ ﺩ‪‬ﻭ ﹶﻥ ﻣ‪‬ﺎِﻟ ِﻪ ﹶﻓﻬ‪ ‬ﻮ ‪‬ﺷﻬِﻴﺪ‪" ‬‬
‫‪4‬‬
‫ﺴ ﱡﻲ ‪‬ﻭ ‪‬ﺳ ﹶﻠ ‪‬ﻴﻤ‪‬ﺎ ﹸﻥ ‪‬ﺑ ‪‬ﻦ ﺩ‪‬ﺍﻭ‪ ‬ﺩ ‪‬ﻳ ‪‬ﻌﻨِـﻲ ﹶﺃﺑ‪‬ـﺎ‬
‫‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﻫ‪‬ﺎﺭ‪‬ﻭﻥﹸ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ ‪‬ﺒ ِﺪ ﺍﻟ ﱠﻠ ِﻪ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﹶﺃﺑ‪‬ﻮ ﺩ‪‬ﺍﻭ‪ ‬ﺩ ﺍﻟ ﱠﻄﻴ‪‬ﺎِﻟ ِ‬
‫ﺤ ‪‬ﻤ ِﺪ ‪‬ﺑ ِﻦ ‪‬ﻋﻤ‪‬ﺎ ِﺭ ﺑ‪‬ـ ِﻦ‬
‫ﺏ ﺍﹾﻟﻬ‪‬ﺎ ِﺷ ِﻤ ‪‬ﻲ ‪‬ﻋ ‪‬ﻦ ِﺇ‪‬ﺑﺮ‪‬ﺍﻫِﻴ ‪‬ﻢ ‪‬ﺑ ِﻦ ‪‬ﺳ ‪‬ﻌ ٍﺪ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻴ ِﻪ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ﻋ‪‬ﺒ ‪‬ﻴ ‪‬ﺪ ﹶﺓ ‪‬ﺑ ِﻦ ﻣ‪ ‬‬
‫ﹶﺃﻳﱡﻮ ‪‬‬
‫ﺻﻠﱠﻰ ﺍﻟﻠﱠﻬﻢ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻪ‬
‫ﻑ ‪‬ﻋ ‪‬ﻦ ‪‬ﺳﻌِﻴ ِﺪ ‪‬ﺑ ِﻦ ‪‬ﺯ‪‬ﻳ ٍﺪ ‪‬ﻋ ِﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ ‪‬‬
‫ﺤ ﹶﺔ ‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬ﺒ ِﺪ ﺍﻟ ﱠﻠ ِﻪ ‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬ﻮ ٍ‬
‫ﻳ‪‬ﺎ ِﺳ ٍﺮ ‪‬ﻋ ‪‬ﻦ ﹶﻃ ﹾﻠ ‪‬‬
‫‪ 1‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻙ ‪ :‬ﺍﳌﻈﺎﱂ‪ ،‬ﺏ ‪ :‬ﻣﻦ ﻗﺎﺗﻞ ﺩﻭﻥ ﻣﺎﻟﻪ‪ ،‬ﺭﻗﻢ ‪ ،2348‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ‪ ،‬ﻙ ‪ :‬ﺍﻹﳝﺎﻥ‪،‬ﺏ ‪ :‬ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﻣﻦ ﻗﺼﺪ ﺃﺧﺬ ﻣﺎﻝ ﻏﲑﻩ ‪ ..‬ﺭﻗﻢ ‪.141‬‬
‫‪ 2‬ﺍﻟﺘﺮﻣﺪﻱ‪ ،‬ﺍﻟﺴﻨﻦ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺪﻳﺎﺕ‪ ،‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ ‪.1341‬‬
‫)‪-(3‬ﺍﻟﻐﺰﺍﱄ‪ ،‬ﺍﳌﺴﺘﺼﻔﻰ‪ ،‬ﺹ ‪ .251‬ﻭﻳﻨﻈﺮ ﺍﶈﺼﻮﻝ ﺝ ‪ ،2‬ﺹ ‪ 230‬ﻭ ‪‬ﺎﻳﺔ ﺍﻟﺴﻮﻝ ﺝ ‪ 4‬ﺹ ‪ ،82‬ﻭ ﺍﻻﺑﺘﻬﺎﺝ ‪ ،‬ﺝ‪ ،3‬ﺹ ‪ .55‬ﻭ ﺍﻟﻴﻮﰊ‪ ،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ‬
‫ﺍﻻﺳﻼﻣﻴﺔ ﻭ ﻋﻼﻗﺘﻬﺎ ﺑﺎﻷﺩﻟﺔ‪ ،‬ﺹ ‪182 :‬‬
‫‪4‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻙ‪ :‬ﺍﳌﻈﺎﱂ‪ ،‬ﺏ‪ :‬ﻣﻦ ﻗﺎﺗﻞ ﺩﻭﻥ ﻣﺎﻟﻪ‪ ،‬ﺭﻗﻢ ‪ ،.2348‬ﻭ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﻙ ‪ :‬ﺍﻹﳝﺎﻥ‪ ،‬ﺏ‪ :‬ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﻣﻦ ﻗﺼﺪ ﺃﺧﺪ ﻣﺎﻝ ﻏﲑﻩ ﺭﻗﻢ ‪.141‬‬
‫‪160‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ)ﺗﻨﻈﲑﻱ‪ (01‬ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋﺎﺷﻮﺭ)ﺍﳌﻔﺎﻫﻴﻢ ﻭ ﻃﺮﻕ ﺍﻟﻜﺸﻒ ﻋﻦ ﺍﳌﻘﺎﺻﺪ )ﺃﻗﺴﺎﻣﻬﺎ ﻭ ﺃﻧﻮﺍﻋﻬﺎ ﻭ‬
‫ﻣﺮﺍﺗﺒﻬﺎ((‬
‫‪‬ﻭ ‪‬ﺳ ﱠﻠ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ ‪‬ﻣ ‪‬ﻦ ﻗﹸِﺘ ﹶﻞ ﺩ‪‬ﻭ ﹶﻥ ﻣ‪‬ﺎِﻟ ِﻪ ﹶﻓﻬ‪ ‬ﻮ ‪‬ﺷﻬِﻴﺪ‪ ‬ﻭ ‪‬ﻣ ‪‬ﻦ ﻗﹸِﺘ ﹶﻞ ﺩ‪‬ﻭ ﹶﻥ ﹶﺃ ‪‬ﻫ ِﻠ ِﻪ ﹶﺃ ‪‬ﻭ ﺩ‪‬ﻭ ﹶﻥ ‪‬ﺩﻣِـ ِﻪ ﹶﺃ ‪‬ﻭ ﺩ‪‬ﻭ ﹶﻥ‬
‫ﺩِﻳِﻨ ِﻪ ﹶﻓﻬ‪ ‬ﻮ ‪‬ﺷﻬِﻴﺪ‪*‬‬
‫‪1‬‬
‫ﻗﺎﻝ ﰲ ﺟﻮﻫﺮﺓ ﺍﻟﺘﻮﺣﻴﺪ ‪:‬‬
‫ﻭ ﺣﻔﻆ ﺩﻳﻦ ﰒ ﻧﻔﺲ ﻣﺎﻝ ﻧﺴﺐ *** ﻭ ﻣﺜﻠﻬﺎ ﻋﻘﻞ ﻭ ﻋﺮﺽ ﻗﺪ ﻭﺟﺐ‬
‫ﻭ ﺍﻟﺪﻳﻦ ﻫﻮ ﻣﺎ ﺷﺮﻋﻪ ﺍﷲ ﺗﻌﺎﱃ ﻟﻌﺒﺎﺩﻩ ﻣﻦ ﺍﻷﺣﻜﺎﻡ ‪ ،‬ﻭ ﺣﻔﻈﺔ ﺻـﻴﺎﻧﺔ ﻋـﻦ ﺍﻟﻔﻜـﺮ ‪،‬‬
‫ﻭﺍﻧﺘﻬﺎﻙ ﺣﺮﻣﺔ ﺍﶈﺮﻣﺎﺕ ﻭ ﻭﺟﻮﺏ ﺍﻟﻮﺍﺟﺒﺎﺕ ‪ ،‬ﺑﺄﻥ ﻳﻔﻌﻞ ﺍﶈﺮﻣﺎﺕ ﻏﲑ ﻣﺒﺎﻝ ﲝﺮﻣﺘـﻬﺎ‬
‫ﻭﻳﺘﺮﻙ ﺍﻟﻮﺍﺟﺒﺎﺕ ﻏﲑ ﻣﺒﺎﻝ ﺑﻮﺟﻮ‪‬ﺎ ﻭ ﳊﻔﻈﺔ ﺷﺮﻉ ﻗﺘﺎﻝ ﺍﻟﻜﻔـﺎﺭ ﺍﳊـﺮﺑﻴﲔ ﻭ ﻏﲑﻫـﻢ‬
‫ﻛﺎﳌﺮﺗﺪﻳﻦ ﻭ ﳊﻔﻆ ﺍﻟﻨﻔﺲ ﺍﻟﻌﺎﻗﻠﺔ ﺷﺮﻉ ﺍﻟﻘﺼﺎﺹ ‪ ،‬ﻭ ﳊﻔﻆ ﺍﳌﺎﻝ ﺷﺮﻉ ﺣﺪ ﺍﻟﺴﺮﻗﺔ ﻭﺣﺪ‬
‫ﻗﻄﻊ ﺍﻟﻄﺮﻳﻖ ﻭ ﳊﻔﻆ ﺍﻟﻨﺴﺐ ﺷﺮﻉ ﺣﺪ ﺍﻟﺰﻧﺎ ‪ ،‬ﻭ ﳊﻔﻆ ﺍﻟﻌﻘﻞ ﺷﺮﻉ ﺣﺪ ﺷﺮﺏ ﺍﳋﻤﺮ ﻭ‬
‫ﳊﻔﻆ ﺍﻟﻌﺮﺽ ﺷﺮﻉ ﺣﺪ ﺍﻟﻘﺬﻑ ﳌﻦ ﻗﺬﻑ ﻋﻔﻴﻔﺎ ﻭ ﺍﻟﺘﻌﺰﻳﺮ ﳌﻦ ﻗﺬﻑ ﻏﲑ ﻋﻔﻴﻒ ‪ ،‬ﻭ ﻗﺪ‬
‫‪2‬‬
‫ﻭﺟﺐ ﺣﻔﻆ ﲨﻴﻊ ﻣﺎ ﻗﺪ ﺫﻛﺮ "‬
‫ﻭﻋﺮﻓﻬﺎ ﺍﻟﺸﺎﻃﱯ ﺑﺄ‪‬ﺎ‪":‬ﻣﺎ ﻻ ﺑﺪ ﻣﻨﻬﺎ ﰲ ﻗﻴﺎﻡ ﻣﺼﺎﱀ ﺍﻟﺪﻳﻦ‪،‬ﻭ ﺍﻟﺪﻧﻴﺎ ﲝﻴﺚ ﺇﺫﺍ ﻓﻘـﺪﺕ ﱂ‬
‫ﲡﺮ ﻣﺼﺎﱀ ﺍﻟﺪﻧﻴﺎ ﻋﻠﻰ ﺍﺳﺘﻘﺎﻣﺔ‪ ،‬ﺑﻞ ﻋﻠﻰ ﻓﺴﺎﺩ ‪ ،‬ﻭ ‪‬ﺎﺭﺝ ﻭﻓﻮﺕ ﺣﻴﺎﺓ‪ ،‬ﻭﰲ ﺍﻵﺧﺮﺓ ﻓﻮﺕ‬
‫ﺍﻟﻨﺠﺎﺓ ﻭﺍﻟﻨﻌﻴﻢ ﻭﺍﻟﺮﺟﻮﻉ ﺑﺎﳋﺴﺮﺍﻥ ﺍﳌﺒﲔ " )‪ (3‬ﻓﺎﳌﻘﺎﺻﺪ ﺍﻟﻀﺮﻭﺭﻳﺔ ﻫﻲ ﺍﻟﱵ ﺗﺒﲎ ﻋﻠﻴﻬـﺎ‬
‫ﺣﻴﺎﺓ ﺍﻷﻣﻢ ﻭﺍﻷﻓﺮﺍﺩ ﻭ ﺍﳉﻤﺎﻋﺎﺕ‪ ،‬ﻓﻤﱴ ﺍﳔﺮﻣﺖ ﻫﺬﻩ ﺍﻟﻀﺮﻭﺭﻳﺎﺕ ﻛﻠﻬﺎ ﺃﻭ ﺟﺰﺀ ﻣﻨﻬﺎ ﺃﻭ‬
‫ﻭﺍﺣﺪﺓ ﻣﻨﻬﺎ ﺇﻻ ﻭﺗﺄﺛﺮﺕ ﺣﻴﺎﺓ ﺍﻟﻨﺎﺱ ﺗﺄﺛﺮﺍ ﺑﻠﻴﻐﺎ ﻓﻴﺆﺩﻱ ‪‬ﻢ ﺫﻟﻚ ﻗﻄﻌﺎ ﺇﱃ ﺍﺧﺘﻼﻝ ﻣﺒﺎﺷﺮ‬
‫‪ ،‬ﻭﺗﻔﺴﺪ ﻋﻘﻮﳍﻢ ﻭﺗﺘﻌﻄﻞ ﺃﻣﻮﺭﻫﻢ ﻭﲤﺮﺽ ﺃﻓﺌﺪ‪‬ﻢ ‪ ،‬ﻭﺗﻌﻤﻬﻢ ﺍﻟﻔﻮﺿـﻰ ﻭﺍﻻﺿـﻄﺮﺍﺏ‬
‫ﻭﺍﻟﻔﺴﺎﺩ ‪ ،‬ﻭﻳﺴﺘﻮﱄ ﻋﻠﻰ ﺃﻗﻮﺍﳍﻢ ﻭﺃﻓﻌﺎﳍﻢ ﺍﻻ‪‬ﻴﺎﺭ ﺍﻟﻌﺼﱯ ‪ ،‬ﺃﻭ ﺍﻻﳓــﻄﺎﻁ ﻭﺍﳋﺮﺍﺏ‪،‬‬
‫ﻭ ﻳﺘﺠﻠﻰ ﺫﻟﻚ ﰲ ﺃﺧﻼﻗﻬﻢ ﻭﺳﻠﻮﻛﺎ‪‬ﻢ ﻭﺣﻴﺎ‪‬ﻢ ﺑﺼﻔﺔ ﻋﺎﻣﺔ‪.‬ﻭ ﻫـﺬﺍ ﻻ ﻳﻌـﲏ ﺍﳍـﻼﻙ‬
‫ﺍﻟﻨﻬﺎﺋﻲ ﳍﻢ‪ ،‬ﻟﻔﻘﺪ ﻫﺬﻩ ﺍﻟﻀﺮﻭﺭﻳﺎﺕ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﺬﻱ ﺃﻋﻨﻴﻪ ﺃﻥ ﺣﻴﺎ‪‬ﻢ ﺗﺼﲑ ﻛﺤﻴﺎﺓ ﺍﻷﻧﻌـﺎﻡ‬
‫ﺍﻟﻀﺎﻟﺔ‪ ،‬ﻭﻗﺪ ﻳﻔﲏ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ ‪ ،‬ﺃﻭ ﻳﺼﺒﺤﻮﺍ ﻓﺮﻳﺴﺔ ﳌﻦ ﻛﺎﻥ ﻋﺪﻭﺍ ﳍﻢ‪ ،‬ﻓﺘﻮﺍﺗﻴﻪ ﺍﻟﻔﺮﺻﺔ‬
‫ﻟﻠﻘﻀﺎﺀ ﻋﻠﻴﻬﻢ …‬
‫‪1‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ‪ ،‬ﻙ‪ :‬ﺍﻟﺴﻨﺔ‪ ،‬ﺏ‪ :‬ﰲ ﻗﺘﺎﻝ ﺍﻟﻠﺼﻮﺹ‪ ،‬ﺭﻗﻢ ‪.4772‬‬
‫‪ -2‬ﺍﻟﺒﺎﺟﻮﺭﻱ ﺍﺑﺮﺍﻫﻴﻢ ‪ ،‬ﺷﺮﺡ ﺟﻮﻫﺮﺓ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺑﻴﺖ ‪ ،127‬ﻣﺆﺳﺴﺔ ﺍﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﻟﻠﻄﺒﺎﻋﺔ ﻭ ﺍﻟﻨﺸﺮ ‪،‬ﺑﲑﻭﺕ ﻟﺒﻨﺎﻥ ‪1391 ،‬ﻫـ ‪ ،‬ﺩﻁ ‪ ،‬ﺩﺕ ‪ ،‬ﺹ ‪453‬‬
‫)‪ -(3‬ﺍﻟﺸﺎﻃﱯ‪ ،‬ﺍﳌﻮﺍﻓﻘﺎﺕ‪ ،‬ﻣﺞ‪ ،2‬ﺹ ‪.8‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ)ﺗﻨﻈﲑﻱ‪ (01‬ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋﺎﺷﻮﺭ)ﺍﳌﻔﺎﻫﻴﻢ ﻭ ﻃﺮﻕ ﺍﻟﻜﺸﻒ ﻋﻦ ﺍﳌﻘﺎﺻﺪ )ﺃﻗﺴﺎﻣﻬﺎ ﻭ ﺃﻧﻮﺍﻋﻬﺎ ﻭ‬
‫ﻣﺮﺍﺗﺒﻬﺎ((‬
‫ﻭﺍﻟﻨﺘﻴﺠﺔ ﺍﳊﺘﻤﻴﺔ ﺃﻥ ﻳﺴﺘﻮﱃ ﻋﻠﻴﻬﻢ ﺍﳋﺮﺍﺏ ﻭﺍﻟﻔﺴﺎﺩ‪ ،‬ﻭﲣﺘﻞ ﻣﻮﺍﺯﻳﻦ ﺣﻴﺎ‪‬ﻢ ﻓﻴﺴﻮﺩﻫﻢ‬
‫ﺍﻟﺒﺆﺱ ﻭﺍﻟﺸﻘﺎﺀ ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺃﺣﻴﺎﻧﺎ ﻇﺎﻫﺮﻫﻢ ﺍﻟﺘﻄﻮﺭ ﻭﺍﻻﺯﺩﻫﺎﺭ‪.‬‬
‫ﻭﻟﻠﻤﺤﺎﻓﻈﺔ ﻋﻠﻰ ﺍﳌﻘﺎﺻﺪ ﺍﻟﻀﺮﻭﺭﻳﺔ ﺍﻟﱵ ﻻ ﺗﺘﻢ ﺇﻻ ﺑﺄﻣﺮﻳﻦ ‪:‬‬
‫ﺃﻭﳍﻤﺎ ‪ :‬ﺍﶈﺎﻓﻈﺔ ﻋﻠﻴﻬﺎ ﻣﻦ ﻧﺎﺣﻴﺔ ﺍﻟﻮﺟﻮﺩ‪،‬ﺃﻱ ﺍﳊﻔﺎﻅ ﻋﻠـﻰ ﺃﺻـﻮﳍﺎ‪،‬ﻭﺍﻷﻣﺮ ﺑﺈﳚﺎﺩﻫـﺎ‬
‫ﻭﲢﻘﻴﻘﻬﺎ‪.‬‬
‫ﺛﺎﻧﻴﻬﻤﺎ ‪ :‬ﻣﺮﺍﻋﺎ‪‬ﺎ ﻣﻦ ﻧﺎﺣﻴﺔ ﺍﻟﻌﺪﻡ‪ ،‬ﻭﺫﻟﻚ ﺑﺴﺪ ﻛﻞ ﺍﻟﺬﺭﺍﺋﻊ ‪ ،‬ﻭ ﺍﻟﺴﺒﻞ ﺍﻟﱵ ﺗـﺆﺩﻱ ﺇﱃ‬
‫ﻓﺴﺎﺩﻫﺎ ﺃﻭ ﺍﻟﻘﻀﺎﺀ ﻋﻠﻴﻬﺎ‪.‬‬
‫ﻭﻋﻠﻰ ﻫﺬﻳﻦ ﺍﶈﻮﺭﻳﻦ ‪ - :‬ﺍﻟﻮﺟﻮﺩ ﻭ ﺍﻟﻌﺪﻡ – ﺩﺭﺝ ﻣﻌﻈﻢ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻟﻠﺤﻔـﺎﻅ ﻋﻠـﻰ‬
‫ﺍﳌﻘﺎﺻﺪ ﺍﻟﻀﺮﻭﺭﻳﺔ‪ ،‬ﻭ ﻟﻴﺘﺒﲔ ﻟﻨﺎ ﺫﻟﻚ ﺟﻠﻴﺎ ﻧﺪﺭﺟﻪ ﰲ ﺍﳉﺪﻭﻝ ﺍﻵﰐ ‪:‬‬
‫ﺛﺎﻧﻴﺎ ـ ﻣﺮﺍﺗﺒﻬﺎ ‪:‬‬
‫ﺍﻟﻤﻘﺎﺼﺩ ﺍﻟﻀﺭﻭﺭﻴﺔ )ﺍﻟﻜﻠﻴﺎﺕ ﺍﻟﺨﻤﺱ(‪ :‬ﺍﻟﻤﺤﺎﻓﻅﺔ ﻋﻠﻴﻬﺎ ﻭﺠﻭﺩﹰﺍ ﻭﻤﺭﺍﻋﺎﺘﻬﺎ ﻋﺩﻤﺎ‬
‫ﺍﳌﻘﺼﺪ‬
‫ﺗﻌﺮﻳﻔﻪ‬
‫ﺍﳌﻤﻨﻮﻉ ﺑﻪ‬
‫ﺍﻟﻮﺍﺟﺐ ﺑﻪ‬
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‫ﺍﳊﻜﻢ ﺍﻟﺸﺮﻋﻲ‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ)ﺗﻨﻈﲑﻱ‪ (01‬ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋﺎﺷﻮﺭ)ﺍﳌﻔﺎﻫﻴﻢ ﻭ ﻃﺮﻕ ﺍﻟﻜﺸﻒ ﻋﻦ ﺍﳌﻘﺎﺻﺪ )ﺃﻗﺴﺎﻣﻬﺎ ﻭ ﺃﻧﻮﺍﻋﻬﺎ ﻭ‬
‫ﻣﺮﺍﺗﺒﻬﺎ((‬
‫ﺍﳌﻘﺼﺪ‬
‫ﺍﻷﻭﻝ‬
‫ﺍﳌﻘﺼﺪ‬
‫ﺍﻟﺜﺎﱐ‬
‫ﺍﳌﻘﺼﺪ‬
‫ﺍﻟﺜﺎﻟﺚ‬
‫ﺍﳌﻘﺼﺪ‬
‫ﺍﻟﺮﺍﺑﻊ‬
‫ﺍﳌﻘﺼﺪ‬
‫ﺍﳋﺎﻣﺲ‬
‫ﺍﻟﺪﻳﻦ ‪:‬‬
‫ﻭﻫﻮ ﻣﺎ ﺷﺮﻉ‬
‫ﺍﷲ ﻟﻌﺒﺎﺩﻩ ﻣﻦ‬
‫ﺍﻷﺣﻜﺎﻡ‬
‫ﻓﻼ ﻳﺒﺎﺡ‪ ،‬ﺍﻟﻜﻔﺮ ﺃﻭ‬
‫ﺍﻹﳝﺎﻥ ‪:‬‬
‫ﺑﺎﷲ ﻭﻣﻼﺋﻜﺘﻪ ﻭﻛﺘﺒﻪ ﺍﻟﻌﺼﻴﺎﻥ ﺃﻭ ﺍﻟﺮﺩﺓ‬
‫ﻭﺭﺳﻠﻪ‪..‬‬
‫ﺷﺮﻉ ﻗﺘﻞ ﺍﳊﺮﺑﻴﲔ ﺑﺎﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ‬
‫ﻭﻋﻘﻮﺑﺔ ﺍﳋﺎﺭﺟﲔ ﻭﺍﳌﺮﺗﺪﻳﻦ ﻋﻦ ﺍﻟﺪﻳﻦ‪،‬‬
‫ﻭﺍﻟﺪﺍﻋﲔ ﺇﱃ ﺍﻟﺒﺪﻉ ﻭﺍﻟﺬﻳﻦ ﳛﻠﻠﻮﻥ ﺍﳊﺮﺍﻡ‬
‫ﺃﻭ ﳛﺮﻣﻮﻥ ﺍﳊﻼﻝ‬
‫ﻭﺍﺟــﺐ ﺗﻨــﺎﻭﻝ ﻓﻼ ﻳﺒـﺎﺡ ﻗﺘﻠـﻬﺎ ﺃﻭ ﺷﺮﻉ ﺍﻟﻘﺼﺎﺹ ﰲ ﺍﻟﻨﻔﺲ ﻭﺍﻷﻃـﺮﺍﻑ‬
‫ﺍﻟﻨﻔﺲ ‪:‬‬
‫ﺍﻟﻀﺮﻭﺭﻱ ﻣﻦ‪ :‬ﻣﺄﻛﻞ ﺗﻌﺬﻳﺒﻬﺎ ﺃﻭ ﻗﻄﻊ ﻋـﻀﻮ ﻭﺍﳌﻤﺎﺛﻠﺔ ﻭﺍﻟﺰﺟﺮ ﻭﻏﲑﻩ ﰲ ﺍﻟﺸﺘﻢ‬
‫ﻭﻫﻲ ﺍﻟﻨﻔﺲ‬
‫ـﺎﻅ ﻣﻦ ﺃﻋﻀﺎﺋﻬﺎ ﺃﻭ ﲡﻮﻳﻌﻬﺎ‬
‫ـﺸﺮﺏ ﻟﻠﺤﻔـ‬
‫ﺍﻹﻧﺴﺎﻧﻴﺔ ﻋﺎﻗﻠﺔ ﺃﻭ ﻭﻣـ‬
‫ﺃﻭ ﺇﻫﺎﻧﺘﻬﺎ ﺃﻭ ﺍﺳﺘﻌﺒﺎﺩﻫﺎ‬
‫ﻋﻠﻴﻬﺎ‬
‫ﻏﲑ ﻋﺎﻗﻠﺔ‬
‫ﺍﻟﻌﻘﻞ ‪:‬‬
‫ﻭﻫﻮ ﻣﻨﺎﻁ‬
‫ﺍﻟﺘﻜﻠﻴﻒ‬
‫ﻭﺍﳌﺴﺆﻭﻟﻴﺔ‬
‫ﺃﻭﺟﺐ ﻣـﺎ ﻳﺰﻳـﺪ ﻓﻼ ﻳﺒﺎﺡ ﻟـﻪ ﺍﳌﻔـﺴﺪ ﺷﺮﻉ ﺣﺪ ﺍﳌﺴﻜﺮ ﻭﺍﳌﺨﺪﺭ ﻭﻛﻞ ﻣﺎ‬
‫ﻧﺸﺎﻃﻪ ﻭﺗﺰﻛﻴﺘﻪ ﺑﺎﻟﻌﻠﻢ ﻭﺍﳌﺨﻞ ﺑﻪ ﻣﻄﻠﻘﺎ ﻣـﻦ ﻳﺆﺩﻱ ﺇﱃ ﺗﻌﻄﻴﻠﻪ‬
‫ﻭﺍﳌﻌﺮﻓﺔ ﻭﺍﻟﺘﺮﺑﻴﺔ … ﻣــﺴﻜﺮ ﺃﻭ ﳐــﺪﺭ ﺃﻭ‬
‫ﻛﻬﺎﻧﺔ ﺃﻭ ﺳﺤﺮ ﻭﺷﻌﻮﺫﺓ‬
‫ﺃﻭ ﺧﺮﺍﻓﺔ …‬
‫ﺷــﺮﻉ ﺍﻟــﺰﻭﺍﺝ ‪ :‬ﻓﻼ ﻳﺒﺎﺡ ﺑﺰﱏ ﺃﻭ ﺗﺒﲏ‬
‫ﺍﻟﻨﺴﻞ ‪:‬‬
‫ـﺪ ﻭ‬
‫ـﺸﺮﻋﻲ ﻟﻠﺘﻮﺍﻟـ‬
‫ﻭﻫﻮ ﻣﺎ ﻳﺮﺟﻊ ﺍﻟـ‬
‫ﺇﱃ ﻭﻻﺩﺓ ﺍﻵﺑﺎﺀ ﻟﻨﺸﺊ ﺫﺭﻳﺔ ﻃﻴﺒﺔ‬
‫ﺷﺮﻉ ﺍﳊﺪ ﻓﻴﻪ ﻟﻐﲑ ﺍﶈـﺼﻦ ﺑﺎﳉﻠـﺪ‪،‬‬
‫ﻭﺍﻟﻨﻔﻲ ﻭﻟﻠﻤﺤﺼﻦ ﺑﺎﻟﺮﺟﻢ ﺑﺎﳊﺠﺎﺭﺓ ﺣﱴ‬
‫ﺍﳌﻮﺕ‬
‫ﺍﳌﺎﻝ ‪ :‬ﻭﻫﻮ ﻣﺎ ﺃﻭﺟﺐ ﺍﻟﺴﻌﻲ ﻭﺍﻟﻌﻤﻞ ﻓﻼ ﻳﺒـﺎﺡ ﺳـﺮﻗﻪ ﺃﻭ ﺷﺮﻉ ﺣﺪ ﺍﻟﺴﺮﻗﺔ‪ ،‬ﻭﺣﺪ ﻗﻄﻊ ﺍﻟﻄﺮﻳـﻖ‬
‫ﳛﻞ ﲤﻠﻜﻪ ﺷﺮﻋﺎ‪ ،‬ﻭﺷﺮﻉ ﺃﺻﻮﻝ ﺍﳌﻌﺎﻣﻼﺕ ﻏﺼﺒﻪ ﺑﺮﺑﺎ ﺃﻭ ﻏـﺶ ﺃﻭ ﻭﺍﳊﺮﺍﺑﺔ‬
‫ﻣﻦ ﺑﻴﻊ ﻭﻓﻼﺣﺔ …‬
‫ﺭﺷﻮﺓ…‬
‫ﻭﻟﻮ ﻗﻞ‬
‫ﻭﻟﺘﺤﻘﻴﻖ ﺫﻟﻚ ﻛﻠﻪ ﳒﺪ ﺃﻥ ‪ ":‬ﺍﻟﻨﺎﺱ ﻗﺪ ﺍﺗﻔﻘﻮﺍ ﰲ ﻛﻞ ﺯﻣﺎﻥ ﻭﻣﻜﺎﻥ‪ ,‬ﻋﻠﻰ ﺃﻥ ﺍﻟـﻀﺮﻭﺭﻳﺎﺕ‬
‫ﺗﺘﻤﺜﻞ ﰲ ﺍﶈﺎﻓﻈﺔ ﻋﻠﻰ ﺍﻟﺪﻳﻦ ‪،‬ﻭﺍﻟﻨﻔﺲ ‪،‬ﻭﺍﻟﻌﻘﻞ ‪،‬ﻭﺍﳌﺎﻝ ‪،‬ﻭﺍﻟﻨﺴﻞ‪ ,‬ﻭﺃﻥ ﻫﺬﻩ ﻗﻴﻢ ﻭﺳﻴﻠﻴﺔ ‪‬ﺪﻑ ﺇﱃ‬
‫ﲢﻘﻴﻖ ﻏﺎﻳﺔ‪ ,‬ﻭﻫﺬﻩ ﺍﻟﻐﺎﻳﺔ ﻫﻲ ﺣﻴﺎﺓ ﺻﺎﳊﺔ ﻟﻠﻨﺎﺱ ﲨﻴﻌﺎ‪.‬‬
‫‪163‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ)ﺗﻨﻈﲑﻱ‪ (01‬ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋﺎﺷﻮﺭ)ﺍﳌﻔﺎﻫﻴﻢ ﻭ ﻃﺮﻕ ﺍﻟﻜﺸﻒ ﻋﻦ ﺍﳌﻘﺎﺻﺪ )ﺃﻗﺴﺎﻣﻬﺎ ﻭ ﺃﻧﻮﺍﻋﻬﺎ ﻭ‬
‫ﻣﺮﺍﺗﺒﻬﺎ((‬
‫ﺩ‬
‫ﺝ‬
‫ﺏ‬
‫ﺃ ﺃ‬
‫ﻭﻫﺬﻩ ﺍﻟﻐﺎﻳﺔ ﺗﻀﻔﻲ ﻋﻠﻰ ﺍﻟﻘﻴﻢ ﺍﳋﻤﺲ ﺍﻟﻮﺳﻴﻠﺔ ﻣﻌﻨﺎﻫﺎ ﻟﻜﻲ ﲢﻘﻖ ﻛﻤﺎﻝ ﺍﻟﻮﺟـﻮﺩ ﺍﻟﺒـﺸﺮﻱ‪,‬‬
‫ﻭﺑﺬﻟﻚ ﺗﺼﺒﺢ ﻗﻴﻤﺔ ﺧﻠﻘﻴﺔ ﻣﻌﻴﺎﺭﻳﺔ‪ ,‬ﻭﻟﻜﻦ ﻫﺬﺍ ﺍﻷﻣﺮ ﻳﺘﻄﻠﺐ ﻃﺒﻴﻌﺔ ﺇﻧﺴﺎﻧﻴﺔ ﻣﺸﺘﺮﻛﺔ ﻟﻸﻓﺮﺍﺩ ﲨﻴﻌﺎ‬
‫ﺣﱴ ﻳﻄﻠﺒﻮﺍ ﺫﺍﺕ ﺍﻟﻐﺎﻳﺎﺕ ‪ ...‬ﻭﻫﺬﻩ ﺍﻟﻐﺎﻳﺔ ﻣﺴﺘﺨﻠﺼﺔ ﻣﻦ ﺿﺮﻭﺭﻳﺎﺕ ﺇﻧﺴﺎﻧﻴﺔ ﻟﺒﻘﺎﺀ ﺍﳊﻴﺎﺓ‪ ,‬ﻭﻫﻲ‬
‫ﻣﺴﺘﻘﻠﺔ ﻋﻦ ﺁﺭﺍﺋﻨﺎ ﻭﺭﻏﺒﺎﺗﻨﺎ ﺍﻟﻔﺮﺩﻳﺔ‪ ,‬ﻓﻮﺟﻮﺩ ﻫﺬﻩ ﺍﻟﻀﺮﻭﺭﻳﺎﺕ ﻛﺄﺳﺎﺱ ﻟﻠﻤـﺼﻠﺤﺔ ﻫـﻮ ﻏﺎﻳـﺔ‬
‫ﺍﻷﺣﻜﺎﻡ ﺍﳌﻌﻴﺎﺭﻳﺔ " ‪. 1‬‬
‫‪ (2‬ﺍﳊﺎﺟﻴﺎﺕ ‪ :‬ﻭﻫﻲ ﺍﻟﱵ ﻳﻜﻮﻥ ﺍ‪‬ﺘﻤﻊ ﺍﻹﻧﺴﺎﱐ ﲝﺎﺟﺔ ﻣﺎﺳﺔ ﺇﻟﻴﻬﺎ‪ ،‬ﻷ‪‬ﺎ ﺗﺴﻬﻞ ﻟﻪ ﺃﻣﻮﺭ ﺍﳊﻴـﺎﺓ‬
‫ﻭﺗﺮﻓﻊ ﻋﻨﻪ ﺍﻟﻀﻴﻖ ﻭﺍﳊﺮﺝ ﻭﺍﳌﺸﻘﺔ‪.‬‬
‫ﻭﻗﺪ ﻋﺮﻓﻬﺎ ﺍﻟﺸﺎﻃﱯ ﺑﻘﻮﻟﻪ‪":‬ﻭﺃﻣﺎ ﺍﳊﺎﺟﻴﺎﺕ ‪ :‬ﻓﻤﻌﻨﺎﻫﺎ ﺃ‪‬ﺎ ﻣﻔﺘﻘﺮ ﺇﻟﻴﻬﺎ ﻣﻦ ﺣﻴﺚ ﺍﻟﺘﻮﺳـﻌﺔ‬
‫ﻭﺭﻓﻊ ﺍﻟﻀﻴﻖ ﺍﳌﺆﺩﻱ ﰲ ﺍﻟﻐﺎﻟﺐ ﺇﱃ ﺍﳊﺮﺝ ﻭ ﺍﳌﺸﻘﺔ ﺍﻟﻼﺣﻘﺔ ﺑﻔﻮﺕ ﺍﳌﻄﻠﻮﺏ ﻓﺈﺫﺍ ﱂ ﺗﺮﺍﻉ ﺩﺧـﻞ‬
‫ﻋﻠﻰ ﺍﳌﻜﻠﻔﲔ – ﻋﻠﻰ ﺍﳉﻤﻠﺔ – ﺍﳊﺮﺝ ﻭ ﺍﳌﺸﻘﺔ‪،‬ﻭ ﻟﻜﻨﻪ ﻻ ﻳﺒﻠﻎ ﻣﺒﻠﻎ ﺍﻟﻔﺴﺎﺩ ﺍﻟﻌﺎﺩﻱ ﺍﳌﺘﻮﻗـﻊ ﰲ‬
‫)‪. (2‬‬
‫ﺍﳌﺼﺎﱀ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﻭﻫﻲ ﺟﺎﺭﻳﺔ ﰲ ﺍﻟﻌﺒﺎﺩﺍﺕ ‪ ،‬ﻭﺍﻟﻌﺎﺩﺍﺕ ‪ ،‬ﻭﺍﳌﻌﺎﻣﻼﺕ ‪ ،‬ﻭﺍﳉﻨﺎﻳﺎﺕ "‬
‫ﻭﻣﻦ ﻣﻜﻤﻼﺕ ﺍﳌﻘﺎﺻﺪ ﺍﳊﺎﺟﻴﺔ ﻣﺜﻞ‪ ... " :‬ﺍﻋﺘﺒﺎﺭ ﺍﻟﻜﻒﺀ ﻭﻣﻬﺮ ﺍﳌﺜﻞ ﰲ ﺍﻟﺼﻐﲑﺓ‪ ،‬ﻓﺈﻥ ﺫﻟﻚ‬
‫ﻛﻠﻪ ﻻ ﺗﺪﻋﻮ ﺇﻟﻴﻪ ﺣﺎﺟﺔ ﻣﺜﻞ ﺍﳊﺎﺟﺔ ﺇﱃ ﺃﺻﻞ ﺍﻟﻨﻜﺎﺡ ﰲ ﺍﻟﺼﻐﲑﺓ " ‪. 3‬‬
‫ﻭﻣﻦ ﻫﺬﻩ ﺍﳌﻘﺎﺻﺪ – ﺍﳌﺼﺎﱀ – ﺍﳊﺎﺟﻴﺔ ﻣﺎ ﻳﺪﺧﻞ ﰲ ﺍﳌﻘﺎﺻﺪ ﺍﻟﻀﺮﻭﺭﻳﺔ ﺍﳋﻤﺲ ﺍﳌـﺬﻛﻮﺭﺓ‬
‫ﺳﻠﻔﺎ‪ ،‬ﺇﻻ ﺃﻥ ﺫﻟﻚ ﻻ ﻳﺒﻠﻎ ﻣﺎ ﺑﻠﻐﺖ ﺇﻟﻴﻪ ﺍﳌﻘﺎﺻﺪ ﺍﻟﻀﺮﻭﺭﻳﺔ‪ ،‬ﻭ ﻣﻦ ﺫﻟﻚ ﻋﻨﺪﻣﺎ ﳒﻤـﻊ ﺟﺰﺋﻴـﺎﺕ‬
‫ﺍﳌﻘﺎﺻﺪ ﺍﳊﺎﺟﻴﺔ ﻓﺘﺮﺗﻘﻲ ﺇﱃ ﺍﻟﺪﺭﺟﺔ ﺍﻟﺪﻧﻴﺎ ﻣﻦ ﺍﳌﻘﺎﺻﺪ ﺍﻟﻀﺮﻭﺭﻳﺔ‪ ،‬ﻷﻥ ﺍﳊﺎﺟﻲ ﻳﻜﻤﻞ ﺍﻟﻀﺮﻭﺭﻱ‪،‬‬
‫ﻭﻣﻜﻤﻞ ﺍﳊﺎﺟﻲ ﰲ ﺃﺩﱏ ﺩﺭﺟﺎﺗﻪ ﻳﻜﻮﻥ ﰲ ﺃﻋﻠﻰ ﺩﺭﺟﺔ ﺍﻟﺘﺤﺴﻴﲏ‪ ،‬ﻋﻨﺪ ﲨﻊ ﺟﺰﺋﻴﺎﺗﻪ‪ ،‬ﻷﻥ ﺍﳌﻘﺎﺻﺪ‬
‫ﺍﻟﺘﺤﺴﻴﻨﻴﺔ ﺑﺪﻭﺭﻫﺎ ﺗﻜﻤﻞ ﺍﳌﻘﺎﺻﺪ ﺍﳊﺎﺟﻴﺔ‪ ،‬ﻭﻫﻨﺎﻙ ﻣﻜﻤﻞ ﻟﻠﻤﻘﺎﺻﺪ ﺍﻟﺘﺤﺴﻴﻨﻴﺔ ﺃﻳﻀﺎ ﻓﻬـﻮ ﺇ ﹰﺫﺍ ‪:‬‬
‫ﻣﻜﻤﻞ ﻟﻠﻤﻜﻤﻞ‪ ،‬ﻭﺍﳌﻘﺎﺻﺪ ﺍﻟﻀﺮﻭﺭﻳﺔ ﺍﳋﻤﺴﺔ ﺗﻜﻤﻞ ﺑﻌﻀﻬﺎ ﺍﻟﺒﻌﺾ‪ ،‬ﻭﻧﻠﺨﺺ ﺫﻟﻚ ﻛﻠﻪ ﰲ ﻫﻴﻜﻞ‬
‫ﻳﻮﺿﺢ ﻣﺎ ﻗﻠﻨﺎﻩ ﻋﻦ ﺍﳌﻘﺎﺻﺪ ﺍﳊﺎﺟﻴﺔ ﻭﻫﻮ ﻛﺎﻟﺘﺎﱄ ‪:‬‬
‫ﺍﻟﻤﻘﺎﺼﺩ ﺍﻟﺤﺎﺠﻴﺔ‬
‫ﺍﻟﻌﺒﺎﺩﺍﺕ‬
‫ﺃ ﺃ‬
‫ﺍﻟﻌﺎﺩﺍﺕ‬
‫ﺏ‬
‫ﺍﻟﻤﻌﺎﻤﻼﺕ‬
‫ﺝ‬
‫ﺍﻟﻌﻘﻭﺒﺎﺕ‬
‫ﺩ‬
‫‪ -1‬ﻋﻠﻮﺍﻥ ﻓﻬﻤﻲ ﳏﻤﺪ ‪ ,‬ﺍﻟﻘﻴﻢ ﺍﻟﻀﺮﻭﺭﻳﺔ ﻭﻣﻘﺎﺻﺪ ﺍﻟﺘﺸﺮﻳﻊ ﺍﻹﺳﻼﻣﻲ‪ ,‬ﺍﳍﻴﺌﺔ ﺍﳌﺼﺮﻳﺔ ﺍﻟﻌﺎﻣﺔ ﻟﻠﻜﺘﺎﺏ‪ ,‬ﻣﺼﺮ‪,‬ﺩﻁ‪1985 ،‬ﻡ ‪ ,‬ﺹ‪.11‬‬
‫ﺟﻌﻞ اﻟﺪﻳﺔ ﻓﻲ اﻟﻘﺘﻞ اﻟﺨﻄﺄ‬‫إﺑﺎﺣﺔ اﻟﺴﻠﻢ واﻟﻤﺴﺎﻗﺎة‬‫ﻟﻐﻴﺮ اﻟﺤﺎج‬
‫اﻟﺘﻴﻤﻢ ﻋﻨﺪ اﻟﻌﺠﺰ)‪ -(2‬ﺍﻟﺸﺎﻃﱯ ‪ ،‬ﺍﳌﻮﺍﻓﻘﺎﺕ ‪- ،‬‬‫اﻟﺼﻴﺪ ‪.11‬‬
‫إﺑﺎﺣﺔﺹ ‪،10‬‬
‫ﺝ ‪،2‬‬
‫اﻟﻌﻔﻮ ﻋﻨﺪ اﻟﻘﺼﺎص …‬‫ﺷﺮع اﻟﻄﻼق ﻋﻨﺪ اﻟﺤﺎﺟﺔ إﻟﻴﻪ‬‫اﻟﻤﺤﺮم‪.‬‬
‫ﻣﺴﺠﺪا‬
‫ﺟﻌﻞ اﻷرض )‬‫ﻓﻲ‪ -(3‬ﻧﻔﺲ‬
‫اﻟﻨﻬﻲ ﻋﻦ اﻟﻐﺶ و اﻟﺘﺪﻟﻴﺲ…‬‫رﻣﻀﺎنﺍﳌﺮﺟﻊ ‪ ،‬ﺹ ‪- .13‬إﺑﺎﺣﺔ ﻣﻴﺘﺔ اﻟﺒﺤﺮ‬
‫إﺑﺎﺣﺔ اﻹﻓﻄﺎر‬‫اﻟﺘﻤﺘﻊ ﺑﺎﻟﻄﻴﺒﺎت ﻣﻦ اﻟﺮزق ‪:‬‬‫ﻟﻠﻤﺴﺎﻓﺮ واﻟﻤﺮﻳﺾ‬
‫ﻣﺸﺮب‪ ،‬ﻣﻠﺒﺲ …‬
‫ﻗﺼﺮ اﻟﺼﻼة ﻟﻠﻤﺴﺎﻓﺮ واﻟﺠﻤﻊ‬‫‪164‬‬
‫ﺑﻴﻦ اﻟﺼﻼﺗﻴﻦ‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ)ﺗﻨﻈﲑﻱ‪ (01‬ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋﺎﺷﻮﺭ)ﺍﳌﻔﺎﻫﻴﻢ ﻭ ﻃﺮﻕ ﺍﻟﻜﺸﻒ ﻋﻦ ﺍﳌﻘﺎﺻﺪ )ﺃﻗﺴﺎﻣﻬﺎ ﻭ ﺃﻧﻮﺍﻋﻬﺎ ﻭ‬
‫ﻣﺮﺍﺗﺒﻬﺎ((‬
‫‪ (3‬ﺍﻟﺘﺤﺴﻴﻨﻴﺎﺕ ‪ :‬ﻭﻫﻲ ﺍﳌﻘﺎﺻﺪ ﺍﻟﱵ ﲡﻤﻞ ‪ ،‬ﻭﲢﺴﻦ ﻭﺗﻜﻤﻞ ﺃﻣﻮﺭ ﺍﳊﻴﺎﺓ ﺍﻟﱵ ﻳﺘﻤﻨﺎﻫﺎ ﻛﻞ ﺇﻧﺴﺎﻥ‬
‫ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﻣﻦ ﺍﺯﺩﻫﺎﺭ ﻭﺗﻘﺪﻡ ‪ ،‬ﻭ ﺗﻄﻮﺭ ﻭ ﻃﻤﺄﻧﻴﻨﺔ …‬
‫ﻭﻫﺬﻩ ﺍﻟﺘﺤﺴﻴﻨﻴﺎﺕ ﻻ ﺗﻌﺪ ﻣﻦ ﺍﻟﻀﺮﻭﺭﻳﺎﺕ ‪ ،‬ﻭﻻ ﻣﻦ ﺍﳊﺎﺟﻴﺎﺕ ‪ ،‬ﻭﺇﳕﺎ ﺗﻘﻊ ﻣﻮﻗﻊ ﺍﻟﺮﻋﺎﻳـﺔ‬
‫ﻟﻨﻈﺎﻡ ﺍﳊﻴﺎﺓ ﰲ ﻇﻞ ﺍﻷﺧﻼﻕ ﺍﻟﻜﺮﳝﺔ‪ ،‬ﻭ ﺍﻟﺬﻭﻕ ﺍﻟﺴﻠﻴﻢ ﻭﳏﺎﺳﻦ ﺍﻟﻌﺎﺩﺍﺕ ‪ ،‬ﻭﻛﻤﺎﻝ ﺍﳌﺮﻭﺀﺍﺕ …‬
‫ﻭﺫﻟﻚ ﻣﺎ ﻋﱪ ﻋﻨﻪ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻃﱯ ﺑﻘﻮﻟﻪ ‪ ":‬ﻭﺃﻣﺎ ﺍﻟﺘﺤﺴﻴﻨﻴﺎﺕ ﻓﻤﻌﻨﺎﻫﺎ ﺍﻷﺧﺬ ﲟﺎ ﻳﻠﻴﻖ ﻣﻦ ﳏﺎﺳـﻦ‬
‫ﺍﻟﻌﺎﺩﺍﺕ ‪ ،‬ﻭﲡﻨﺐ ﺍﻷﺣﻮﺍﻝ ﺍﳌﺪﻧﺴﺎﺕ ﺍﻟﱵ ﺗﺄﻧﻔﻬﺎ ﺍﻟﻌﻘﻮﻝ ﺍﻟﺮﺍﺟﺤﺎﺕ ﻭﳚﻤﻊ ﺫﻟﻚ ﻗﺴﻢ ﻣﻜـﺎﺭﻡ‬
‫)‪(1‬‬
‫ﺍﻷﺧﻼﻕ ﻭﻫﻲ ﺟﺎﺭﻳﺔ ﻓﻴﻤﺎ ﺟﺮﺕ ﻓﻴﻪ ﺍﻷﻭﻟﻴﺎﻥ "‬
‫ﻭﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﳌﻘﺎﺻﺪ ﻳﻨﻘﺴﻢ ﺇﱃ ﻗﺴﻤﲔ ﳘﺎ ‪:‬‬
‫ﺃ‪ -‬ﻣﺎﻻ ﻳﻘﻊ ﰲ ﻣﻌﺎﺭﺿﺔ ﻗﺎﻋﺪﺓ ﺷﺮﻋﻴﺔ‪ ،‬ﻣﺜﻞ ﲢﺮﱘ ﺍﻟﻨﺠﺎﺳﺔ ‪،‬ﻭ ﺍﳋﻤﺮ؛ ﻓﺎﳋﻤﺮ ﻭﺿﻊ ﻟﺸﺎﺭ‪‬ﺎ‬
‫ﺣﺪ‪ ،‬ﺑﻴﻨﻤﺎ ﺍﻟﻨﺠﺎﺳﺔ ﱂ ﻳﺮﺗﺐ ﳍﺎ ﺣﺪ ﻟﻨﻔﺮﺓ ﺍﻟﻄﺒﺎﻉ ﻣﻨﻬﺎ ﲝﺴﺐ ﺍﳉﺒﻠﺔ‪.‬‬
‫ﺏ‪ -‬ﻣﺎ ﻳﻘﻊ ﰲ ﻣﻌﺎﺭﺿﺔ ﻗﺎﻋﺪﺓ ﺷﺮﻋﻴﺔ‪ .‬ﻣﺜﻞ ﺍﳌﻜﺎﺗﺒﺔ‪ ،‬ﻓﺈ‪‬ﺎ ﻏﲑ ﳏﺘﺎﺝ ﺇﻟﻴﻬﺎ ‪،‬ﻭ ﻟﻜﻨﻬﺎ ﺷﺮﻋﺖ‬
‫ﳌﺎ ﻓﻴﻬﺎ ﻣﻦ ﺗﻜﺮﱘ ﺑﲏ ﺁﺩﻡ ‪ ،‬ﻭﻓﻚ ﺭﻗﺒﺘﻪ ﻣﻦ ﺍﻟﺮﻕ ﻭﺫﻟﻚ ﻣﺴﺘﺤﺴﻦ ﻋﺎﺩﺓ‪.‬‬
‫ﻭﻫﻲ ﻣﺎ ﻳﺘﻌﻠﻖ ﲟﻜﺎﺭﻡ ﺍﻷﺧﻼﻕ‪ ،‬ﻭﺍﻟﺒﻌﺪ ﻋﻤﺎ ﻳﻨﺎﰲ ﺍﻟﺬﻭﻕ ﺍﻟﺴﻠﻴﻢ‪ ،‬ﻭﺇﻥ ﻓﺎﺗﺖ ﻫﺬﻩ ﺍﳌﺼﺎﱀ ‪ ،‬ﻓـﻼ‬
‫ﳜﺘﻞ ﻧﻈﺎﻡ ﺣﻴﺎ‪‬ﻢ‪ ،‬ﻭ ﻻ ﻳﺼﻴﺒﻬﻢ ﺿﻴﻖ ﻭﺣﺮﺝ‪ ،‬ﻭﻟﻜﻦ ﲣﺮﺝ ﺣﻴﺎ‪‬ﻢ ﻋﻦ ﺍﻵﺩﺍﺏ ﺍﻟﻌﺎﻟﻴﺔ ‪ ،‬ﻭﺍﻷﺫﻭﺍﻕ‬
‫)‪-(1‬‬
‫ﺍﻟﺸﺎﻃﱯ ‪ ،‬ﺍﳌﻮﺍﻓﻘﺎﺕ ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ ‪ ،‬ﺹ ‪.11‬‬
‫‪165‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ)ﺗﻨﻈﲑﻱ‪ (01‬ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋﺎﺷﻮﺭ)ﺍﳌﻔﺎﻫﻴﻢ ﻭ ﻃﺮﻕ ﺍﻟﻜﺸﻒ ﻋﻦ ﺍﳌﻘﺎﺻﺪ )ﺃﻗﺴﺎﻣﻬﺎ ﻭ ﺃﻧﻮﺍﻋﻬﺎ ﻭ‬
‫ﻣﺮﺍﺗﺒﻬﺎ((‬
‫ﺍﻟﺴﻠﻴﻤﺔ ﻭﻣﻦ ﺃﻣﺜﻠﺘﻬﺎ ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ‪ ،‬ﻭﺇﺯﺍﻟﺔ ﺍﻟﻨﺠﺎﺳﺎﺕ‪ ،‬ﻭﺗﻘﻠﻴﻢ ﺍﻷﻇﺎﻓﺮ‪ ،‬ﻭﺍﻟﻐﺴﻞ ﻳﻮﻡ ﺍﳉﻤﻌﺔ‪ ،‬ﻭﺃﺧـﺬ‬
‫)‪(1‬‬
‫ﺍﻟﺰﻳﻨﺔ ﻋﻨﺪ ﻛﻞ ﻣﺴﺠﺪ "‬
‫ﻭﺃﻻﺣﻆ ﻋﻦ ﻫﺬﺍ ﺍﻟﺘﻌﺮﻳﻒ ﺃﻧﻪ ﻻ ﻳﻨﺒﻐﻲ ﺣﺼﺮ ﺍﻟﻄﻬﺎﺭﺓ ﰲ ﺍﳌﻘﺎﺻـﺪ ﺍﻟﺘﺤـﺴﻴﻨﻴﺔ ﻓﻘـﻂ‪ ،‬ﻷﻥ‬
‫ﺍﻟﻄﻬﺎﺭﺓ ﺗﻌﺘﱪ ﺿﺮﻭﺭﻳﺔ ﰲ ﺑﻌﺾ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﻻ ﺗﺼﺢ ﺍﻟﺼﻼﺓ ﺇﻻ ‪‬ﺎ ﻭﻗـﺪ ﺗﻜـﻮﻥ – ﺍﻟﻄﻬـﺎﺭﺓ‪-‬‬
‫ﲢﺴﻴﻨﻴﺔ ﻋﻨﺪ ﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ﺃﻭ ﻋﻨﺪ ﺍﻟﻨﻮﻡ ﺃﻭ ﺍﻟﺘﺪﺭﻳﺲ … ﻭ ﺗﺘﻨﻮﻉ ﻫـﺬﻩ ﺍﳌﻘﺎﺻـﺪ ﺍﻟﺘﺤـﺴﻴﻨﻴﺔ‬
‫ﻛﺎﳌﻘﺎﺻﺪ ﺍﳊﺎﺟﻴﺔ ﻭﺍﻟﻀﺮﻭﺭﻳﺔ ﻋﻠﻰ ﺃﺑﻮﺍﺏ ﺍﻟﻔﻘﻪ ‪ ،‬ﻣﻦ ﻋﺒﺎﺩﺍﺕ ﻭﻋﺎﺩﺍﺕ ﻭﻣﻌﺎﻣﻼﺕ ﻭﺟﻨﺎﻳﺎﺕ ﺃﻭ‬
‫ﻋﻘﻮﺑﺎﺕ‪ ،‬ﻧﻠﺨﺼﻬﺎ ﰲ ﺍﳍﻴﻜﻞ ﺍﻟﺘﺎﱄ‪:‬‬
‫اﻟﻤﻘﺎﺻﺪ اﻟﺘﺤﺴﻴﻨﻴﺔ‬
‫اﻟﻌﺒﺎدات‬
‫ﺃ‬
‫ﻧﻮاﻓﻞ اﻟﻄﺎﻋﺎت ﻣﻦ ﺻﻴﺎم‬‫وﺻﻼة وﺻﺪﻗﺎت …‬
‫اﻟﻤﻌﺎﻣﻼت‬
‫اﻟﻌﺎدات‬
‫ﺏ‬
‫ﺝ‬
‫‪-‬ﻣﻨﻊ اﻹﺳﺮاف )اﻟﺘﺒﺬﻳﺮ(‬
‫‪-‬ﻣﻨﻊ اﻟﻨﺠﺎﺳﺎت‬
‫‪-‬ﻣﻨﻊ اﻟﺘﻘﺘﻴﺮ )اﻟﺸﺢ(…‬
‫اﻟﻨﻬﻲ ﻋﻦ ﺧﻄﺒﺔ اﻷخ ﻋﻠﻰ ﺧﻄﺒﺔ‬
‫أﺧﻴﻪ‬
‫اﻹﻣﺴﺎك ﺑﺎﻟﻤﻌﺮوف أو اﻟﺘﻔﺮﻳﻖ‬‫ﺑﺈﺣﺴﺎن‬
‫)‪-(1‬ﺍﻟﺘﻤﻴﻤﻲ ﻋﺰ ﺍﻟﺪﻳﻦ ﺍﳋﻄﻴﺐ ‪ ،‬ﻧﻈﺮﺍﺕ ﰲ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪،‬ﺩﺍﺭ ﺍﻟﺸﻬﺎﺏ ﺑﺎﺗﻨﺔ ﺍﳉﺰﺍﺋﺮ‪ ،‬ﺩﻁ‪ ،1988 ،‬ﺹ ‪.103‬‬
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‫اﻟﻌﻘﻮﺑﺎت‬
‫اﻟﻨﻬﻰ ﻋﻦ اﻟﺘﻤﺜﻴﻞ‬‫‪-‬اﻟﻨﻬﻰ ﻋﻦ اﻟﻐﺪر‬
‫ﺩ‬
‫اﻟﻨﻬﻰ ﻋﻦ اﻟﺘﻌﺬﻳﺐ‬‫‪-‬اﻟﻨﻬﻰ ﻗﻄﻊ اﻷﺷﺠﺎر ﻓﻲ اﻟﺤﺮب‪.‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ)ﺗﻨﻈﲑﻱ‪ (01‬ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋﺎﺷﻮﺭ)ﺍﳌﻔﺎﻫﻴﻢ ﻭ ﻃﺮﻕ ﺍﻟﻜﺸﻒ ﻋﻦ ﺍﳌﻘﺎﺻﺪ )ﺃﻗﺴﺎﻣﻬﺎ ﻭ ﺃﻧﻮﺍﻋﻬﺎ ﻭ‬
‫ﻣﺮﺍﺗﺒﻬﺎ((‬
‫‪ (4‬ﺍﳌﻜﻤﻼﺕ ‪ :‬ﻭﻫﻲ ﻋﺒﺎﺭﺓ ﻋﻦ ‪ ... " :‬ﻣﺎ ﻳﺘﻢ ﺑﻪ ﺍﳌﻘﺼﻮﺩ ﺃﻭ ﺍﳊﻜﻤﺔ ﻣﻦ ﺍﻟﻀﺮﻭﺭﻱ‪ ،‬ﺃﻭ ﺍﳊﺎﺟﻲ‬
‫ﺃﻭ ﺍﻟﺘﺤﺴﻴﲏ ﻋﻠﻰ ﺃﺣﺴﻦ ﺍﻟﻮﺟﻮﻩ ﻭﺃﻛﻤﻠﻬﺎ ﺳﻮﺍﺀ ﻛﺎﻥ ﺫﻟﻚ ﺑﺴﺪ ﺫﺭﻳﻌـﺔ ﺗـﺆﺩﻱ ﺇﱃ ﺍﻹﺧـﻼﻝ‬
‫)‪.(1‬‬
‫ﺑﺎﳊﻜﻤﺔ ﺑﻮﺟﻪ ﻣﺎ‪ ،‬ﺃﻡ ﺑﺘﻜﻤﻴﻠﻪ ﲝﻜﻢ ﻳﻈﻬﺮ ﺑﻪ ﺍﳌﻘﺼﺪ ﻭ ﻳﺘﻘﻮﻯ‪" .‬‬
‫ﺛﺎﻟﺜﺎ ‪ -‬ﺃﻧـﻮﺍﻋﻬﺎ ‪:‬‬
‫‪ (1‬ﻣﻘﺎﺻﺪ ﺃﺻﻠﻴﺔ ‪:‬‬
‫)‪(2‬‬
‫ﻭﻫﻲ ﺍﳌﻘﺼﻮﺩ ‪‬ﺎ ﻫﻨﺎ ﺍﻟﻘﻴﺎﻡ ﺑﺎﳌﺼﺎﱀ ﺍﻟﱵ ‪‬ﺎ ﻧﻈﺎﻡ ﺍ‪‬ﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ‪.‬‬
‫ﻭﳑﺎ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﰲ ﻗﻮﻟﻪ ‪ " :‬ﻓﺎﻟﻘﻄﻌﻴﺔ – ﺍﻷﺻﻠﻴﺔ – ﻫﻲ ﺍﻟـﱵ‬
‫ﻼ‪ ،‬ﳓﻮ‪:‬‬
‫ﺩﻟﺖ ﻋﻠﻴﻬﺎ ﺃﺩﻟـﺔ ﻣﻦ ﻗﺒﻴﻞ ﺍﻟﻨﺺ ﺍﻟﺬﻱ ﻻ ﳛﺘﻤﻞ ﺗﺄﻭﻳ ﹰ‬
‫)‪(3‬‬
‫ﻭﻣﺎ ﺗﻀﺎﻓﺮﺕ ﺍﻷﺩﻟﺔ ﺍﻟﻜﺜﲑﺓ ﻋﻠﻴﻬﺎ ﳑﺎ ﻣﺴﺘﻨﺪﻩ ﺍﺳﺘﻘﺮﺍﺀ ﺍﻟﺸﺮﻳﻌﺔ ﻣﺜﻞ ﺍﻟﻜﻠﻴﺎﺕ ﺍﻟﻀﺮﻭﺭﻳﺔ‬
‫ﺍﳌﺘﻘﺪﻣﺔ‪ ،‬ﺃﻭ ﻣﺎ ﺩﻝ ﺍﻟﻌﻘﻞ ﻋﻠﻰ ﺃﻥ ﰲ ﲢﺼﻴﻠﻪ ﺻﻼﺣﺎ ﻋﻈﻴﻤﺎ ﺃﻭ ﰲ ﺣﺼﻮﻝ ﺿﺪﻩ ﺿﺮ ﻋﻈﻴﻢ ﻋﻠﻰ‬
‫)‪(4‬‬
‫ﺍﻷﻣﺔ ﻣﺜﻞ ﻗﺘﺎﻝ ﻣﺎﻧﻌﻲ ﺍﻟﺰﻛﺎﺓ ﰲ ﺯﻣﻦ ﺃﰊ ﺑﻜﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﰲ ﺍﻟﻀﺮﻭﺭﻱ"‬
‫‪ (2‬ﻣﻘﺎﺻﺪ ﺗﺎﺑﻌﺔ ‪ :‬ﻭﻫﻲ " ﻣﻄﻠﻮﺑﺔ ﻃﻠﺐ ﺍﻟﻮﺳﺎﺋﻞ ﺃﻭ ﺗﻜﻮﻥ ﻣﻄﻠﻮﺑﺔ ﺑﺎﻋﺘﺒﺎﺭﻫﺎ ﺟﺰﺀﺍ ﻣﻦ ﺍﳌﻄﻠﻮﺏ‬
‫ﻷﻥ ﺍﻷﻣﺮ ﺑﺎﳌﺎﻫﻴﺔ ﺍﳌﺮﻛﺒﺔ ﺃﻣﺮ ﺑﻜﻞ ﺟﺰﺀ ﻣﻦ ﺃﺟﺰﺍﺋﻬﺎ ‪ ،‬ﻭﺫﻟﻚ ﻛﺎﻟﺼﻼﺓ ﻓﺈﻥ ﻃﻠﺒﻬﺎ ﻳﻘﺘﻀﻲ ﻃﻠﺐ‬
‫)‪.(5‬‬
‫ﻛﻞ ﺭﻛﻦ ﻣﻦ ﺃﺭﻛﺎ‪‬ﺎ‪ ،‬ﺃﻭ ﺗﻜﻮﻥ ﻻﺣﻘﺔ ﻟﻠﻤﻄﻠﻮﺏ ﻭﻛﺎﻟﺜﻤﺮﺓ ﻟﻪ ﻭﺫﻟﻚ ﻣﻘﺼﻮﺩ ﻟﻠﺸﺎﺭﻉ"‪.‬‬
‫ﻭﺍﳌﻘﺎﺻﺪ ﺍﻟﺘﺎﺑﻌﺔ ﺗﻨﻘﺴﻢ ﺑﺪﻭﺭﻫﺎ ﺇﱃ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ ‪:‬‬
‫)‪-(1‬ﺍﻟﻴﻮﰊ ﳏﻤﺪ ﺳﻌﺪ ﺑﻦ ﺍﲪﺪ ﺑﻦ ﻣﺴﻌﻮﺩ ‪ ،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻋﻼﻗﺘﻬﺎ ﺑﺎﻷﺩﻟﺔ ﺍﻟﺸﺮﻋﻴﺔ ‪ ،‬ﺹ ‪.339‬‬
‫)‪ -(2‬ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ ‪ ،‬ﺹ ‪.354‬‬
‫)‪ -(3‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ‪ ،‬ﺁﻳﺔ ‪.97‬‬
‫)‪-(4‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ‪ ،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺹ ‪.86‬‬
‫)‪ – (5‬ﺍﻟﻴﻮﰊ ﳏﻤﺪ ﺳﻌﺪ ﺑﻦ ﺍﲪﺪ ﺑﻦ ﻣﺴﻌﻮﺩ ‪ ،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻋﻼﻗﺘﻬﺎ ﺑﺎﻷﺩﻟﺔ ﺍﻟﺸﺮﻋﻴﺔ ‪ ،‬ﺹ ‪.358‬‬
‫‪167‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ)ﺗﻨﻈﲑﻱ‪ (01‬ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋﺎﺷﻮﺭ)ﺍﳌﻔﺎﻫﻴﻢ ﻭ ﻃﺮﻕ ﺍﻟﻜﺸﻒ ﻋﻦ ﺍﳌﻘﺎﺻﺪ )ﺃﻗﺴﺎﻣﻬﺎ ﻭ ﺃﻧﻮﺍﻋﻬﺎ ﻭ‬
‫ﻣﺮﺍﺗﺒﻬﺎ((‬
‫ﺃ‪ -‬ﻣﺎ ﻳﻘﺘﻀﻲ ﺗﺄﻛﻴﺪ ﺍﳌﻘﺎﺻﺪ ﺍﻷﺻﻠﻴﺔ ‪،‬ﻭ ﺗﻘﻮﻳﺘﻬﺎ ﻭﺭﺑﻄﻬﺎ ﻭ ﺍﻟﻮﺛﻮﻕ ‪‬ـﺎ ‪ ،‬ﻭﺣـﺼﻮﻝ‬
‫ﺍﻟﺮﻏﺒﺔ ﻓﻴﻬﺎ‪ " ،‬ﻭﺫﻟﻚ ﻛﺎﻟﻨﻜﺎﺡ‪ ،‬ﻓﺈﻧﻪ ﻣﺸﺮﻭﻉ ﻟﻠﺘﻨﺎﺳﻞ ﻋﻠﻰ ﺍﻟﻘﺼﺪ ﺍﻷﻭﻝ‪ ،‬ﻭﻳﻠﻴـﻪ‬
‫)‪.(1‬‬
‫ﻃﻠﺐ ﺍﻟﺴﻜﻦ ﻭﺍﻻﺯﺩﻭﺍﺝ‪ ،‬ﻭﺍﻟﺘﻌﺎﻭﻥ ﻋﻠﻰ ﺍﳌﺼﺎﱀ ﺍﻟﺪﻧﻴﻮﻳﺔ ﻭ ﺍﻷﺧﺮﻭﻳﺔ "‬
‫ﺏ‪ " -‬ﻣﺎ ﻳﻘﺘﻀﻲ ﺯﻭﺍﻝ ﺍﳌﻘﺎﺻﺪ ﺍﻷﺻﻠﻴﺔ ﻋﻴﻨﺎ ﻭﺫﻟﻚ ﻛﻨﻜﺎﺡ ﺍﻟﺘﺤﻠﻴﻞ‪ ،‬ﻭﺍﳌﺘﻌـﺔ ﻓﺈ‪‬ﻤـﺎ‬
‫ﻳﻘﺘﻀﻴﺎﻥ ﺯﻭﺍﻝ ﺍﳌﻘﺼﻮﺩ ﺍﻷﺻﻠﻲ ﻣﻦ ﺍﻟﻨﻜﺎﺡ ﻋﻴﻨﺎ ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﻨﺴﻞ ﻭﺩﻭﺍﻡ ﺍﻟﻨﻜـﺎﺡ‬
‫ﻭﺑﻘﺎﺅﻩ‪ ،‬ﻷﻥ ﺍﻟﻨﺎﻛﺢ ﻟﻠﺘﺤﻠﻴﻞ ﱂ ﻳﺮﺩ ﻧﺴﻼ ﻭﺇﳕﺎ ﻗﺼﺪ ﲢﻠﻴﻞ ﺍﳌﺮﺃﺓ ﻟﺰﻭﺟﻬﺎ ﺍﻟـﺴﺎﺑﻖ‪،‬‬
‫ﻭﻛﺬﻟﻚ ﻧﻜﺎﺡ ﺍﳌﺘﻌﺔ‪ ،‬ﳐﺎﻟﻒ ﻟﻘﺼﺪ ﺍﻟﺸﺎﺭﻉ ﻣﻦ ﺣﻴﺚ ﺇﻥ ﺍﳌﺘﻤﺘﻊ ﺑﺬﻟﻚ ﻻ ﻳﺮﻳـﺪ‬
‫)‪. (2‬‬
‫ﻧﺴﻼ‪ ،‬ﻭ ﺇﳕﺎ ﻳﺮﻳﺪ ﺍﻹﺳﺘﻤﺘﺎﻉ ﻓﻘﻂ‪"...‬‬
‫)‪.(3‬‬
‫ﺝ‪ -‬ﻣﺎ ﻻ ﻳﻘﺘﻀﻲ ﺗﺄﻛﻴﺪﺍ ‪،‬ﻭ ﻻ ﺭﺑﻄﺎ ﻭﻟﻜﻨﻪ ﻻ ﻳﻘﺘﻀﻲ ﺭﻓﻊ ﺍﳌﻘﺎﺻﺪ ﺍﻷﺻﻠﻴﺔ ﻋﻴﻨﺎ "‬
‫ﻛﻤﺎ ﻣﻴﺰ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺍﳌﻘﺎﺻﺪ ﺑﲔ ﻣﺎ ﻫﻮ ﻋﺎﻡ ﻣﻨﻬﺎ ‪ ،‬ﻭ ﻣﺎ ﻫﻮ ﺧﺎﺹ‪ ،‬ﻭﻣﺎ ﻫﻮ ﺟﺰﺋـﻲ ﻭﻭﺿـﻌﻮﺍ‬
‫ﺣﺪﻭﺩﺍ ﻭﺿﻮﺍﺑﻂ ﳍﺎ‪.‬‬
‫ﻓﻤﺎ ﻫﻲ ﺍﳌﻘﺎﺻﺪ ﺍﻟﻌﺎﻣﺔ ؟ ‪ .‬ﻭ ﻣﺎ ﻫﻲ ﺍﳌﻘﺎﺻﺪ ﺍﳋﺎﺻﺔ ؟ ‪.‬‬
‫‪ -1‬ﺍﳌﻘﺎﺻﺪ ﺍﻟﻌﺎﻣـﺔ ‪:‬‬
‫ﻭﻫﻲ " ﻣﻘﺎﺻﺪ ﺍﻟﺘﺸﺮﻳﻊ ﺍﻟﻌﺎﻣﺔ ﻫﻲ ﺍﳌﻌﺎﱐ ﻭﺍﳊﻜﻢ ﺍﳌﻠﺤﻮﻇﺔ ﻟﻠﺸﺎﺭﻉ ﰲ ﲨﻴﻊ ﺃﺣـﻮﺍﻝ‬
‫ﺍﻟﺘﺸﺮﻳﻊ ﺃﻭ ﻣﻌﻈﻤﻬﺎ ﲝﻴﺚ ﻻ ﲣﺘﺺ ﻣﻼﺣﻈﺘﻬﺎ ﺑﺎﻟﻜﻮﻥ ﰲ ﻧﻮﻉ ﺧﺎﺹ ﻣﻦ ﺃﺣﻜـﺎﻡ ﺍﻟـﺸﺮﻳﻌﺔ‪،‬‬
‫ﻓﻴﺪﺧﻞ ﰲ ﻫﺬﺍ ﺃﻭﺻﺎﻑ ﺍﻟﺸﺮﻳﻌﺔ ﻭ ﻏﺎﻳﺎ‪‬ﺎ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﻭﺍﳌﻌﺎﱐ ﺍﻟﱵ ﻻ ﳜﻠﻮ ﺍﻟﺘﺸﺮﻳﻊ ﻋﻦ ﻣﻼﺣﻈﺘـﻬﺎ‪،‬‬
‫ﻭﻳﺪﺧﻞ ﰲ ﻫﺬﺍ ﺃﻳﻀﺎ ﻣﻌﺎﻥ ﻣﻦ ﺍﳊﻜﻢ ﻟﻴﺴﺖ ﻣﻠﺤﻮﻇﺔ ﰲ ﺳﺎﺋﺮ ﺃﻧﻮﺍﻉ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﻭﻟﻜﻨﻬﺎ ﻣﻠﺤﻮﻇﺔ‬
‫)‪(4‬‬
‫ﰲ ﺃﻧﻮﺍﻉ ﻛﺜﲑﺓ ﻣﻨﻬﺎ "‬
‫ﻭﻗﺪ ﻧﻼﺣﻆ ﺃﻳﻀﺎ ﺃﻥ ﻫﺬﻩ ﺍﳌﻘﺎﺻﺪ ﺍﻟﻌﺎﻣﺔ ﺗﺘﻔﺎﻭﺕ ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ‪ ،‬ﻭﺑﻌﻠﻮ ﺑﻌﻀﻬﺎ ﺑﻌﻀﺎ‪ ،‬ﻓﺒﻌﻀﻬﺎ ﺃﰎ‬
‫ﻣﻦ ﺑﻌﺾ ‪،‬ﻭ ﳝﻜﻦ ﺃﻥ ﻧﺴﺘﺪﻝ ﻋﻠﻴﻬﺎ ﲟﺜﺎﻟﲔ ﳘﺎ ‪:‬‬
‫ ﺟﻠﺐ ﺍﳌﺼﺎﱀ ﻭﺩﺭﺀ ﺍﳌﻔﺎﺳـﺪ ‪:‬‬‫)‪ -(1‬ﻧﻔﺲ ﺍﳌﺮﺟﻊ‪ ،‬ﺹ ‪.360‬‬
‫)‪ - (2‬ﺍﻟﻴﻮﰊ ﳏﻤﺪ ﺳﻌﺪ ﺑﻦ ﺍﲪﺪ ﺑﻦ ﻣﺴﻌﻮﺩ ‪ ،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻋﻼﻗﺘﻬﺎ ﺑﺎﻷﺩﻟﺔ ﺍﻟﺸﺮﻋﻴﺔ ‪ ،‬ﺹ ‪.361 ،.360‬‬
‫)‪ - (3‬ﻧﻔﺲ ﺍﳌﺮﺟﻊ‪ ،‬ﺹ ‪.361 ،360‬‬
‫)‪ (3‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ‪ ،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪ ،‬ﺹ‪51‬‬
‫‪168‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ)ﺗﻨﻈﲑﻱ‪ (01‬ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋﺎﺷﻮﺭ)ﺍﳌﻔﺎﻫﻴﻢ ﻭ ﻃﺮﻕ ﺍﻟﻜﺸﻒ ﻋﻦ ﺍﳌﻘﺎﺻﺪ )ﺃﻗﺴﺎﻣﻬﺎ ﻭ ﺃﻧﻮﺍﻋﻬﺎ ﻭ‬
‫ﻣﺮﺍﺗﺒﻬﺎ((‬
‫ﻓﻜﻞ ﻣﻘﺼﺪ ﻳﻌﲔ ﻋﻠﻰ ﲢﻘﻴﻖ ﻣﺼﻠﺤﺔ ‪ ،‬ﺃﻭ ﺩﺭﺀ ﻣﻔﺴﺪﺓ‪ ،‬ﻫﻮ ﻣﻦ ﺍﳌﻘﺎﺻﺪ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﻭﺍﳌـﺼﻠﺤﺔ‬
‫ﺍﳌﻘﺼﻮﺩﺓ ﻫﻨﺎ ﻫﻲ ﻣﺎ ﳛﻘﻖ ﻗﺼﺪ ﺍﻟﺸﺎﺭﻉ ﻣﻦ ﺃﻣﺮ ﺑﻔﻌﻞ ﺃﻭ ‪‬ﻲ ﻋﻨﻪ‪ ،‬ﻭﻏﲏ ﻋﻦ ﺍﻟﺒﻴـﺎﻥ ﺃﻥ ﺃﻭﺍﻣـﺮ‬
‫ﺍﻟﺸﺎﺭﻉ ﺇﳕﺎ ﺍﺳﺘﻬﺪﻓﺖ ﲢﻘﻴﻖ ﻣﻨﺎﻓﻊ ﺍﳋﻠﻖ ﺩﻧﻴﺎ ﻭﺃﺧﺮﻯ ‪ ،‬ﻭ ﲢﻘﻴﻘﻬﺎ ﰲ ﻫﺬﻩ ﻭ ﺗﻠﻚ‪ ،‬ﻭﺃﻥ ﻧﻮﺍﻫﻴـﻪ‬
‫ﻛﺎﻧﺖ ﻟﺘﺠﻨﻴﺒﻬﻢ ﺍﳌﻔﺎﺳﺪ ﻭﺍﳌﻀﺎﺭ ﺍﻟﱵ ‪‬ﺪﺩﻫﻢ ﰲ ﻫﺬﻩ ﻭﺗﻠﻚ‪.‬‬
‫‪ -‬ﺍﻟﺘﻴﺴﻴـﺮ ﻭ ﺭﻓﻊ ﺍﳊـﺮﺝ ‪:‬‬
‫ﻓﻜﻞ ﻣﺎ ﻳﺮﻣﻲ ﻣﻦ ﺍﳌﻘﺎﺻﺪ ﺇﱃ ﻣﺴﺎﻋﺪﺓ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﺍﻟﻘﻴﺎﻡ ﺑﻮﺍﺟﺒﺎﺗﻪ ﺍﻟﺪﻳﻨﻴﺔ ‪،‬ﻭﺍﻟﺪﻧﻴﻮﻳـﺔ ﺩﻭﻥ‬
‫ﻣﺸﻘﺔ ﻭﻋﻨﺖ‪ .‬ﻫﻮ ﺃﻳﻀﺎ ﻣﻦ ﺍﳌﻘﺎﺻﺪ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﺑﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪:‬‬
‫)‪(1‬‬
‫ﻭﻗﻮﻟﻪ ﻋ ‪‬ﺰ ﻭﺟﻞ ‪:‬‬
‫)‪(2‬‬
‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪:‬‬
‫)‪(3‬‬
‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪:‬‬
‫)‪(4‬‬
‫ﺴﺮ‪" ...‬‬
‫ﻭﺑﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ِ... " :‬ﺇ ﱠﻥ ‪‬ﻫﺬﹶﺍ ﺍﻟﺪ‪‬ﻳ ‪‬ﻦ ‪‬ﻳ ‪‬‬
‫ﺇ ﹰﺫﺍ‪ .‬ﻓﺎﻟﺘﻴﺴﲑ ﻭﺭﻓﻊ ﺍﳊﺮﺝ ﻫﻮ ﻣﻦ ﺍﳌﻘﺎﺻﺪ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻟﻌﺎﻣﺔ‪.‬‬
‫‪ -2‬ﺍﳌﻘﺎﺻﺪ ﺍﳋﺎﺻﺔ ‪:‬‬
‫)‪ -(1‬ﺳﻮﺭﺓ ﺍﳊﺞ‪ ،‬ﺁﻳﺔ ‪.78‬‬
‫)‪ -(2‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ ،‬ﺁﻳﺔ ‪185‬‬
‫)‪ -(3‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ‪ ،‬ﺁﻳﺔ ‪.06‬‬
‫)‪ -(4‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﺁﻳﺔ ‪.28‬‬
‫)‪ -(5‬ﺍﻟﻨﺴﺎﺋﻲ‪ ،‬ﺳﻨﻦ‪ ،‬ﻛﺘﺎﺏ ﺍﻹﳝﺎﻥ ﻭ ﺷﺮﺍﺋﻌﻪ‪ ،‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ ‪.4348‬‬
‫‪169‬‬
‫)‪(5‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ)ﺗﻨﻈﲑﻱ‪ (01‬ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋﺎﺷﻮﺭ)ﺍﳌﻔﺎﻫﻴﻢ ﻭ ﻃﺮﻕ ﺍﻟﻜﺸﻒ ﻋﻦ ﺍﳌﻘﺎﺻﺪ )ﺃﻗﺴﺎﻣﻬﺎ ﻭ ﺃﻧﻮﺍﻋﻬﺎ ﻭ‬
‫ﻣﺮﺍﺗﺒﻬﺎ((‬
‫ﻳﻘﺼﺪ ﺑﺎﳌﻘﺎﺻﺪ ﺍﳋﺎﺻﺔ‪ " :‬ﺍﻷﻫﺪﺍﻑ ﻭﺍﻟﻐﺎﻳﺎﺕ ﻭﺍﳌﻌﺎﱐ ﺍﳋﺎﺻﺔ ﺑﺒﺎﺏ ﻣﻌﲔ ﻣﻦ ﺃﺑﻮﺍﺏ ﺍﻟﺸﺮﻳﻌﺔ‬
‫ﻭ ﺃﺑﻮﺍﺏ ﻣﺘﺠﺎﻧﺴﺔ ﻣﻨﻬﺎ ﺃﻭ ﳎﺎﻝ ﻣﻌﲔ ﻣﻦ ﳎﺎﻻ‪‬ﺎ‪ ،‬ﻭﺫﻟﻚ ﻛﻤﻘﺎﺻﺪ ﺍﻟﻌﺒﺎﺩﺍﺕ ﲨﻴﻌﺎ‪ ،‬ﻭﻣﻘﺎﺻـﺪ‬
‫ﺍﳌﻌﺎﻣﻼﺕ‪ ،‬ﻭﻣﻘﺎﺻﺪ ﺍﳉﻨﺎﻳﺎﺕ‪ ،‬ﺃﻭ ﻣﻘﺎﺻﺪ ﺑﺒﺎﺏ ﻣﻦ ﺃﺑﻮﺍﺏ ﺍﻟﺸﺮﻳﻌﺔ ﻛﺎﳌﻘﺎﺻﺪ ﺍﳌﺘﻌﻠﻘـﺔ ﺑﺒـﺎﺏ‬
‫)‪.(1‬‬
‫ﺍﻟﻄﻬﺎﺭﺓ ﻛﻠﻪ ﺃﻭ ﺑﺎﺏ ﺍﻟﺒﻴﻮﻉ… "‬
‫ﻭﻣﻦ ﺃﻣﺜﻠﺔ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﳌﻘﺎﺻﺪ ﻣﻘﺼﺪ ﺍﳉﻨﺎﻳﺎﺕ ‪ ،‬ﻭﺍﳊﺪﻭﺩ ﺣﻴﺚ ﳒﺪ ﺃﻥ ﺍﻟﻌﻘﻮﺑﺎﺕ ﺍﳌﻘﺮﺭﺓ‬
‫ﻳﺮﺍﻋﻰ ﻓﻴﻬﺎ ﺃﻥ ﺗﺴﺎﻋﺪ ﻋﻠﻰ ﺣﻔﻆ ﺍﳌﻘﺼﺪ ﺍﻟﻌﺎﻡ ﻻ ﺃﻥ ﺗﻌﻄﻠﻪ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺍﳌﻘﺎﺻـﺪ ﺍﳋﺎﺻـﺔ ﳚـﻮﺯ‬
‫ﺗﻌﻄﻴﻠﻬﺎ ﺇﺫﺍ ﻛﺎﻥ ﺗﻮﻗﻴﻌﻬﺎ ﻳﺘﺮﺗﺐ ﻋﻨﻪ ﺗﻌﻄﻴﻞ ﻣﻘﺼﺪ ﻋﺎﻡ ﻣﺜﻠﻤﺎ ﺣﺪﺙ ﰲ ﻋﻬﺪ ﺍﳋﻠﻴﻔﺔ ﻋﻤـﺮ ﺑـﻦ‬
‫ﺍﳋﻄﺎﺏ ﺭﺿﻲ ﺍﷲ ﻋﻨـﻪ ‪ ،‬ﻋﻨﺪﻣﺎ ﻋﻄﻞ ﺣﺪ ﺍﻟﺴﺮﻗﺔ ﺑﺴﺒﺐ ﺍ‪‬ﺎﻋﺔ ﺍﻟﱵ ﺃﺿﺮﺕ ﺑﺎﻟﻨﺎﺱ‪ ،‬ﻭﻗﺪ ﻭﺿﺢ‬
‫ﺫﻟﻚ ﺍﺑﻦ ﻗﻴﻢ ﺍﳉﻮﺯﻳﺔ ﻓــﻲ ﻗﻮﻟﻪ ‪ " :‬ﻓﻜﺎﻥ ﻣﻦ ﺑﻌﺾ ﺣﻜﻤﺘﻪ ﺳـﺒﺤﺎﻧﻪ ﻭﺭﲪﺘـﻪ ﺃﻥ ﺷـﺮﻉ‬
‫ﺍﻟﻌﻘﻮﺑﺎﺕ ﰲ ﺍﳉﻨﺎﻳﺎﺕ ﺍﻟﻮﺍﻗﻌﺔ ﺑﲔ ﺍﻟﻨﺎﺱ ﺑﻌﻀﻬﻢ ﻋﻠﻰ ﺑﻌﺾ ﰲ ﺍﻟﻨﻔﻮﺱ ‪ ،‬ﻭﺍﻷﺑﺪﺍﻥ ‪ ،‬ﻭﺍﻷﻋـﺮﺍﺽ‬
‫ﻭﺍﻷﻣﻮﺍﻝ ‪ ،‬ﻛﺎﻟﻘﺘﻞ ﻭﺍﳉﺮﺍﺡ ﻭﺍﻟﻘﺬﻑ ﻭﺍﻟﺴﺮﻗﺔ‪ ،‬ﻓﺄﺣﻜﻢ ﺳﺒﺤﺎﻧﻪ ﻭﺟﻮﻩ ﺍﻟﺰﺟﺮ ﺍﻟﺮﺍﺩﻋﺔ ﻋﻦ ﻫـﺬﻩ‬
‫ﺍﳉﻨﺎﻳﺎﺕ ﻏﺎﻳﺔ ﺍﻹﺣﻜﺎﻡ ‪ ،‬ﻭﺷﺮﻋﻬﺎ ﻋﻠﻰ ﺃﻛﻤﻞ ﺍﻟﻮﺟﻮﻩ ﺍﳌﺘﻀﻤﻨﺔ ﳌﺼﻠﺤﺔ ﺍﻟﺮﺩﻉ ﻭﺍﻟﺰﺟﺮ‪ ،‬ﻣﻊ ﻋﺪﻡ‬
‫ﺍ‪‬ﺎﻭﺯﺓ ﳌﺎ ﻳﺴﺘﺤﻘﻪ ﺍﳉﺎﱐ ﻣﻦ ﺍﻟﺮﺩﻉ ‪ ،‬ﻓﻠﻢ ﻳﺸ ‪‬ﺮﻉ ﰲ ﺍﻟﻜﺬﺏ ﻗﻄﻊ ﺍﻟﻠﺴﺎﻥ ﻭﻻ ﺍﻟﻘﺘﻞ ﻭﻻ ﰲ ﺍﻟﺰﻧﺎ‬
‫ﺍﳋﺼﺎﺀ‪ ،‬ﻭ ﻻ ﰲ ﺍﻟﺴﺮﻗﺔ ﺇﻋﺪﺍﻡ ﺍﻟﻨﻔﺲ‪ ،‬ﻭﺇﳕﺎ ﺷﺮﻉ ﳍﻢ ﰲ ﺫﻟﻚ ﻣﺎ ﻫﻮ ﻣﻮﺟﺐ ﺃﲰﺎﺋـﻪ ﻭﺻـﻔﺎﺗﻪ‬
‫ﻭﺣﻜﻤﺘﻪ ﻭﺭﲪﺘﻪ ﻭﻟﻄﻔﻪ ﻭﺇﺣﺴﺎﻧﻪ ﻭﻋﺪﻟﻪ‪ ،‬ﻟﺘﺰﻭﻝ ﺍﻟﻨﻮﺍﺋﺐ ﻭﺗﻨﻘﻄﻊ ﺍﻷﻃﻤﺎﻉ ﻋﻦ ﺍﻟﺘﻈﺎﱂ ﻭﺍﻟﻌﺪﻭﺍﻥ‪،‬‬
‫)‪(2‬‬
‫ﻭﻳﻘﺘﻨﻊ ﻛﻞ ﺇﻧﺴﺎﻥ ﲟﺎ ﺃﺗﺎﻩ ﻣﺎﻟﻜﻪ ﻭ ﺧﺎﻟﻔﻪ‪ ،‬ﻓﻼ ﻣﻄﻤﻊ ﰲ ﺍﺳﺘﻼﺏ ﻏﲑﻩ ﺣﻘﻪ"‬
‫‪ -3‬ﺍﳌﻘﺎﺻﺪ ﺍﳉﺰﺋﻴﺔ ‪:‬‬
‫ﻭﻫﻲ "ﺍﳌﻘﺎﺻﺪ ﺍﳌﺘﻌﻠﻘﺔ ﲟﺴﺄﻟﺔ ﻣﻌﻴﻨﺔ ﺩﻭﻥ ﻏﲑﻫﺎ")‪ . (3‬ﻣﺜﻠﻤﺎ ﻳﺘﺼﻞ ﺑﺎﳌﺴﺎﺋﻞ ﺍﳋﺎﺻﺔ ﺑﺎﻟﻮﺿﻮﺀ ﺃﻭ‬
‫ﺍﻟﺼﻼﺓ ‪ ،‬ﺃﻭ ﺍﻟﺒﻴﻮﻉ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﳌﻘﺎﺻﺪ ﻗﺪ ﺗﻮﺳﻊ ﰲ ﲝﺜﻪ ﺍﻟﻌﻠﻤﺎﺀ ‪ ،‬ﻭﺻﻨﻔﻮﺍ ﻓﻴﻪ ﺗـﺼﻨﻴﻔﺎﺕ‬
‫ﻛﺜﲑﺓ‪.‬‬
‫ﻭ ﳝﻜﻦ ﺃﻥ ﳕﺜﻞ ﻟﺬﻟﻚ ﺍﻟﺘﻨﻈﻴﻢ ﻟﻠﻤﻘﺎﺻﺪ ﺑﺎﳉﺪﻭﻝ ﺍﻟﺘﺎﱄ‪:‬‬
‫)‪-(1‬ﺍﻟﻴﻮﰊ ﳏﻤﺪ ﺳﻌﺪ ﺑﻦ ﺍﲪﺪ ﺑﻦ ﻣﺴﻌﻮﺩ ‪ ،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﻭ ﻋﻼﻗﺎ‪‬ﺎ ﺑﺎﻷﺩﻟﺔ ‪ ،‬ﺹ ‪.411‬‬
‫)‪-(2‬ﺍﳉﻮﺯﻳﺔ ﺍﺑﻦ ﻗﻴﻢ ‪ ،‬ﺇﻋﻼﻡ ﺍﳌﻮﻗﻌﲔ ﻋﻦ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﻣﺞ‪ ،2‬ﺹ ‪.114‬‬
‫)‪(3‬ﺍﻟﻴﻮﰊ ﳏﻤﺪ ﺳﻌﺪ ﺑﻦ ﺍﲪﺪ ﺑﻦ ﻣﺴﻌﻮﺩ ‪ ،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻋﻼﻗﺘﻬﺎ ﺑﺎﻷﺩﻟﺔ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﺹ ‪.415‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ)ﺗﻨﻈﲑﻱ‪ (01‬ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋﺎﺷﻮﺭ)ﺍﳌﻔﺎﻫﻴﻢ ﻭ ﻃﺮﻕ ﺍﻟﻜﺸﻒ ﻋﻦ ﺍﳌﻘﺎﺻﺪ )ﺃﻗﺴﺎﻣﻬﺎ ﻭ ﺃﻧﻮﺍﻋﻬﺎ ﻭ‬
‫ﻣﺮﺍﺗﺒﻬﺎ((‬
‫ﺃﻗﺴﺎﻡ ﺍﳌﻘﺎﺻﺪ ﻭﻣﺮﺍﺗﺒﻬﺎ ﻭﺃﻧﻮﺍﻋﻬﺎ ‪:‬‬
‫ﺍﻟﻀﺮﻭﺭﻳﺎﺕ‬
‫ﺃﻗﺴﺎﻣﻬﺎ‬
‫ﺍﳊﺎﺟﻴﺎﺕ‬
‫ﺍﻟﺘﺤﺴﻴﻨﺎﺕ‬
‫ﺍﳌﻜﻤﻼﺕ‬
‫ﻣﺮﺍﺗﺒﻬﺎ‪:‬‬
‫ﻋﺒﺎﺩﺍﺕ‬
‫ﺍﻟﺪﻳﻦ – ﺍﻟﻨﻔﺲ – ﺍﻟﻌﻘﻞ – ﺍﻟﻨﺴﻞ – ﺍﳌﺎﻝ ﻋﺒﺎﺩﺍﺕ‬
‫ﻋــﺎﺩﺍﺕ ﻋﺎﺩﺍﺕ‬
‫ﻣﻌﺎﻣﻼﺕ ﻣﻌﺎﻣﻼﺕ‬
‫ﻋﻘﻮﺑﺎﺕ‬
‫ﻋﻘﻮﺑﺎﺕ‬
‫ﺃﻧﻮﺍﻋﻬﺎ‬
‫ﻋﺎﻣﺔ‬
‫ﺧﺎﺻﺔ‬
‫ﻛﻠﻴﺔ‬
‫ﺟﺰﺋﻴﺔ‬
‫ﺃﺻﻠﻴﺔ‬
‫ﺗﺒﻌﻴـﺔ‬
‫ﻭﻫﻨﺎ ﻳﻨﺒﻐﻲ ﻟﻨﺎ ﺃﻥ ﻧﺘﻮﻗﻒ ﻋﻨﺪ ﺍﻫﺘﻤﺎﻡ ﺍﻟﻌﻠﻤﺎﺀ ﺑﺘﺮﺗﻴﺐ ﺍﳌﻘﺎﺻﺪ‪ ،‬ﻭﺗﻘﺴﻴﻤﻬﺎ ﻟﻨﺘﻌﺮﻑ ﻋﻠﻰ ﺍﳍﺪﻑ‬
‫ﻣﻦ ﺗﻠﻚ ﺍﻟﻐﺎﻳﺔ‪ ،‬ﻭﺑﺪﻳﻬﻲ ﺃﻥ ﺃﻭﻝ ﻣﺎ ﻳﺘﺒﺎﺩﺭ ﻟﻠﺬﻫﻦ ﻣﻦ ﻫﺬﺍ ﺍﻟﺘﻨﻈﻴﻢ ﻫﻮ ﺗﻴﺴﲑ ﻋﻤﻠﻴﺔ ﺍﻟﺘﻌﺮﻑ ﻋﻠـﻰ‬
‫ﺍﳌﻘﺎﺻﺪ ﺍﻟﻮﺍﺟﺒﺔ ﺍﻟﺘﻘﺪﱘ‪ ،‬ﻓﻼ ﻧﻘﺪﻡ ﺍﳌﺮﺟﻮﺡ ﻋﻠﻰ ﺍﻟﺮﺍﺟﺢ‪ ،‬ﻭﻟﻜﻦ ﻟﺬﻟﻚ ﺍﻟﺘﻨﻈﻴﻢ ﺃﻫﺪﺍﻑ ﺃﺧـﺮﻯ‪،‬‬
‫ﻣﻦ ﺃﺑﺮﺯﻫﺎ ﺗﻮﺿﻴﺢ ﺍﻟﻌﻼﻗﺔ ﺍﻟﻘﺎﺋﻤﺔ ﺑﲔ ﺍﳌﻘﺎﺻﺪ ﺫﺍ‪‬ﺎ‪ ،‬ﻭﺑﻴﺎﻥ ﻫﺬﻩ ﺍﻟﻌﻼﻗﺔ ﻣﺴﺎﻋﺪ ﻟﻠﺒﺎﺣﺚ ﻭﺍﳌﻨﻔـﺬ‬
‫ﻋﻠﻰ ﺍﻟﻘﻴﺎﻡ ﲟﻬﺎﻣﻬﻢ‪ ،‬ﻋﻠﻰ ﺃﻛﻤﻞ ﻭﺟﻪ‪ ،‬ﻓﻼ ﻳﺴﻦ ﺍﻟﺒﺎﺣﺚ ﻗﺎﻧﻮﻧﺎ ﻳﻨﺎﻗﺾ ﻣﻘﺼﺪﺍ ﻋﺎﻣﺎ‪ ،‬ﻭﻻ ﳛﺼﺮﻫﺎ‬
‫ﻓﻘﻂ ﰲ ﺣﻞ ﻣﺸﻜﻠﺔ ﺁﻧﻴﺔ ﺑﻨﺺ ﻗﺎﻧﻮﱐ‪ ،‬ﻭﻟﻜﻨﻪ ﻳﺘﻮﺧﻰ ﺃﻥ ﻻ ﻳﺘﺮﺗﺐ ﻋﻦ ﺫﻟﻚ ﺍﻟﻨﺺ ﻣـﺎ ﻳﻌﺮﻗـﻞ‬
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‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ)ﺗﻨﻈﲑﻱ‪ (01‬ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋﺎﺷﻮﺭ)ﺍﳌﻔﺎﻫﻴﻢ ﻭ ﻃﺮﻕ ﺍﻟﻜﺸﻒ ﻋﻦ ﺍﳌﻘﺎﺻﺪ )ﺃﻗﺴﺎﻣﻬﺎ ﻭ ﺃﻧﻮﺍﻋﻬﺎ ﻭ‬
‫ﻣﺮﺍﺗﺒﻬﺎ((‬
‫ﻭﻳﻌﻄﻞ ﺗﺸﺮﻳﻌﺎﺕ ﺳﺎﺑﻘﺔ ‪ ،‬ﺃﻭ ﻳﻨﺎﻗﺾ ﻭﻳﻌﻄﻞ ﻣﺼﻠﺤﺔ ﺣﻴﻮﻳﺔ ﻗﺎﺋﻤﺔ … ﻛﻤﺎ ﺃﻥ ﺍﳌﺘـﻮﺧﻰ ﻣـﻦ‬
‫ﺗﻨﻈﻴﻢ ﻫﺬﻩ ﺍﳌﻘﺎﺻﺪ ﺗﻨﺒﻴﻪ ﺍﻟﺒﺎﺣﺚ ﻭ ﺍﳌﻨﻔﺬ ﺇﱃ ﳎﺎﻧﺒﺔ ﺍﻟﻌﺠﻠﺔ ﰲ ﺍﻟﻘﻴﺎﻡ ﺑﺎﳌﻬﺎﻡ ﻭﺍﻟﺘﺰﺍﻡ ﺍﻟﺘﺜﺒﺖ ﻭﺍﻟﺪﻗﺔ‪،‬‬
‫ﻭﺫﻟﻚ ﻋﻦ ﻃﺮﻳﻖ ﺍﻋﺘﻤﺎﺩ ﺍﻟﻨﻈﺮﺓ ﺍﻟﺸﻤﻮﻟﻴﺔ ﺍﻟﱵ ﻻ ﺗﻮﳘﻨﺎ ﺃﻧﻨﺎ ﻗﻤﻨﺎ ﺑﻌﻤﻠﻨﺎ ‪ ،‬ﻭﺃﺩﻳﻨﺎ ﻣﺎ ﻋﻠﻴﻨﺎ ﲝﺜﺎ ﺃﻭ‬
‫ﺗﻨﻔﻴﺬﺍ ﻭ ﺣﻴﻨﻤﺎ ﺍﻋﺘﻘﺪﻧﺎ ﺃﻧﻨﺎ ﺣﻠﻠﻨﺎ ﻣﺸﻜﻠﺔ ﺃﻭﻗﻌﻨﺎ ﺃﻧﻔﺴﻨﺎ ﰲ ﻣﺸﺎﻛﻞ‪.‬‬
‫ﻛﻤﺎ ﺃﻥ ﻫﺬﺍ ﺍﻟﺘﻨﻈﻴﻢ ﻳﺮﻣﻲ ﺇﱃ ﲤﻜﲔ ﺍﻟﺸﺮﻳﻌﺔ ﻣﻦ ﻣﺴﺎﻳﺮﺓ ﳐﺘﻠﻒ ﺍﻟﺘﻐﲑﺍﺕ ‪ ،‬ﻭﺍﻟﺘﻄﻮﺭﺍﺕ‪ ،‬ﺫﻟﻚ‬
‫ﺃﻥ ﺍﻟﺒﺎﺣﺚ ﻭﺍﳌﻨﻔﺬ ﻳﻜﻴﻔﺎﻥ ﺍﻟﻨﻈﺎﻡ ﺍﻟﻘﺎﻧﻮﱐ ‪ ،‬ﻭ ﺍﻟﺘﻨﻔﻴﺬﻱ ﻭﻓﻖ ﻣﺎ ﻳﻌﺮﺽ ﻟﻸﻣﺔ ﻣﻦ ﻇﺮﻭﻑ ﺍﻟﺮﺧﺎﺀ‬
‫ﻭﺍﻟﺸﺪﺓ‪ ،‬ﻭﺍﻟﺴﻠﻢ ﻭﺍﳊﺮﺏ‪ ،‬ﻓﻔﻲ ﻇﺮﻭﻑ ﺍﻟﺸﺪﺓ ﻭﺍﻟﻔﻘﺮ ﻭﺍﳊﺮﺏ‪ ،‬ﻳﻨﺒﻐﻲ ﺍﻟﺘﺮﻛﻴﺰ ﻋﻠـﻰ ﺍﻟﺘﻤـﺴﻚ‬
‫ﺑﺎﳌﻘﺎﺻﺪ ﺍﻟﻌﺎﻣﺔ ﺩﻭﻥ ﺍﳋﺎﺻﺔ؛ ﻭﺍﻟﻜﻠﻴﺔ ﺩﻭﻥ ﺍﳉﺰﺋﻴﺔ‪ ،‬ﻭﺍﻷﺻﻠﻴﺔ ﺩﻭﻥ ﺍﻟﺘﺒﻌﻴﺔ‪ ،‬ﻭ ﺇﻻ ﻛﺎﻥ ﰲ ﻣﺮﺍﻋـﺎﺓ‬
‫ﲨﻴﻊ ﺍﳌﻘﺎﺻﺪ ﻋﻨﺖ ﻭﻣﺸﻘﺔ ﻋﻠﻰ ﺍﳋﻠﻖ‪ ،‬ﻗﺪ ﺗﻔﻀﻲ ‪‬ﻢ ﺇﱃ ﻧﺒﺬ ﺍﻟﺸﺮﻳﻌﺔ ﻭﺍﳋﺮﻭﺝ ﻋﻨﻬﺎ ﺑﺎﻟﻜﻠﻴﺔ‪.‬‬
‫ﺇ ﹰﺫﺍ ‪.‬ﻓﺈﻥ ﺗﻨﻈﻴﻢ ﺍﳌﻘﺎﺻﺪ ﺇﱃ ﺃﻗﺴﺎﻡ ﻭﻣﺮﺍﺗﺐ ﻭ ﺃﻧﻮﺍﻉ ﳍﺎ ﺃﻫﺪﺍﻑ ‪ ،‬ﻭﻏﺎﻳﺎﺕ ﻭﻇﻴﻔﻴﺔ ﻻ ﺑﺪ ﻣﻦ‬
‫ﺍﻻﻟﺘﻔﺎﺕ ﺇﻟﻴﻬﺎ ﻭﺍﻟﻌﻨﺎﻳﺔ ‪‬ﺎ ﻭﺍﻻﺗﻔﺎﻕ ﻋﻠﻴﻬﺎ‪.‬‬
‫ﻭﺍﻵﻥ ﺑﻌﺪ ﺃﻥ ﻋﺮﻓﻨﺎ ﰲ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﺃﻥ ﻟﻠﺸﺮﻳﻌﺔ ﻣﻘﺎﺻﺪ‪ ،‬ﻭﻋﺮﻓﻨﺎ ﻃﺮﻕ ﺍﻟﻜﺸﻒ ﻋﻨﻬﺎ ﻭ ﺃﻧﻮﺍﻋﻬﺎ‬
‫ﻭ ﺃﻗﺴﺎﻣﻬﺎ ﻭﻣﺮﺍﺗﺒﻬﺎ‪ ،‬ﳛﻖ ﻟﻨﺎ ﺃﻥ ﻧﺘﻌﺮﻑ ﺑﻌﺪ ﺫﻟﻚ ﻋﻠﻰ ﻣﺒﺎﺩﺉ ﻭﺃﺳﺲ ‪ ،‬ﻭﻗﻮﺍﻋـﺪ ﻭ ﺧـﺼﺎﺋﺺ‬
‫ﻭﳑﻴﺰﺍﺕ ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﰲ ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ ﺍﳌﻮﺍﱄ ‪.‬‬
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‫اﻟﺒﺎب اﻟﺮاﺑﻊ )ﺗﻨﻈﻴﺮي ‪(02‬‬
‫ﻤﺒﺎﺩﺉ ﻭ ﺃﺴﺱ ﻭ ﻗﻭﺍﻋﺩ ﻭﺨﺼﺎﺌﺹ ﻭﻤﻤﻴﺯﺍﺕ‬
‫ﺍﻟﺘﻨﻅﻴﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻋﻨﺩ ﺍﻹﻤﺎﻡ ﺍﺒﻥ ﻋﺎﺸﻭﺭ‬
‫ﻭ ﻴﺸﺘﻤل ﻋﻠﻰ ﺍﻟﻔﺼﻭل ﺍﻟﺘﺎﻟﻴﺔ ‪:‬‬
‫‪ -‬ﺘﻤﻬﻴﺩ‬
‫ ﺍﻟﻔﺼل ﺍﻷﻭل‪ :‬ﻤﺒﺎﺩﺉ ﻭ ﺃﺴﺱ ﻭ ﻗﻭﺍﻋﺩ ﺍﻟﺘﻨﻅﻴﺭ‬‫ ﺍﻟﻔﺼل ﺍﻟﺜﺎﻨﻲ‪ :‬ﺨﺼﺎﺌﺹ ﻭ ﻤﻤﻴﺯﺍﺕ ﺍﻟﺘﻨﻅﻴﺭ‬‫ﺍﻟﻤﻘﺎﺼﺩﻱ ﻋﻨﺩ ﺍﻹﻤﺎﻡ ﺍﺒﻥ ﻋﺎﺸﻭﺭ‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ )ﺗﻨﻈﲑﻱ ‪ (02‬ﻣﺒﺎﺩﺉ ﻭ ﺃﺳﺲ ﻭ ﻗﻮﺍﻋﺪ ﻭﺧﺼﺎﺋﺺ ﻭﳑﻴﺰﺍﺕ ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ‪ :‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ‬
‫ﲤﻬﻴــﺪ‬
‫ﺇﻥ ﺍﻟﺪﺍﺭﺱ ﻷﻱ ﻋﻠﻢ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﰲ ﻣﻴﺎﺩﻳﻦ ﺍﳌﻌﺮﻓﺔ ﰲ ﲨﻴﻊ ﺍ‪‬ﺎﻻﺕ ﻻ ﺑﺪ ﻟﻪ ﺃﻥ ﻳﻠﻢ ﺇﳌﺎﻣﺎ‬
‫ﻋﺎﻣﺎ ﻭﻟﻮ ﺟﺰﺋﻴﺎ ﰲ ﻧﻘﺎﻁ ﺑـ ‪ :‬ﻣﺒﺎﺩﺉ ﻭﺃﺳﺲ ﻭﻗﻮﺍﻋﺪ ﻭﺧﺼﺎﺋﺺ ﻭﳑﻴﺰﺍﺕ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﻟﻴﺘﻌﺮﻑ ﻋﻠﻰ‬
‫ﻣﻘﺎﺻﺪﻩ ﻭﻟﻴﺘﻤﻜﻦ ﻣﻦ ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻨﻪ ‪ ،‬ﻭﲟﺎ ﺃﻥ ﻫﺪﻑ ﻭﻏﺎﻳﺔ ﻭﻣﻘﺼﺪ ﻛﻞ ﺩﺍﺭﺱ ﺃﻥ ﻳﺴﺘﻔﻴﺪ ﻭﻳﻔﻴﺪ‬
‫ﻭﲟﺎ ﺃﻥ ﻋﻠﻢ ﺍﳌﻘﺎﺻﺪ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻟﺬﻱ ﳓﻦ ﺑﺼﺪﺩ ﻣﻌﺮﻓﺘﻪ ‪ ،‬ﻓﻼ ﺑﺪ ﻟﻨﺎ ﻣﻦ ﻣﻌﺮﻓﺔ ﺟﻮﺍﻧﺐ ﺍﻟﺘﻨﻈﲑ ﻓﻴﻪ‬
‫ﻭﻫﺬﻩ ﺍﳉﻮﺍﻧﺐ ﺍﻟﱵ ﻳﻌﺘﺪ ‪‬ﺎ ﻫﻲ ‪ :‬ﻣﺒﺎﺩﺉ‪ ،‬ﻭﺃﺳﺲ‪ ،‬ﻭﻗﻮﺍﻋﺪ ﻭﺧﺼﺎﺋﺺ ﻭﳑﻴﺰﺍﺕ ﺗﻨﻈﲑ ﻋﻠﻢ‬
‫ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﺳﻨﺘﻨﺎﻭﻟﻪ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﻌﺘﱪ ﺍﶈﻮﺭ ﺍﻟﺮﺋﻴﺴﻲ ﳍﺬﻩ ﺍﻷﻃﺮﻭﺣﺔ‪،‬‬
‫ﰲ ﺍﻟﻔﺼﻮﻝ ﺍﻟﺘﺎﻟﻴﺔ ‪.‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ )ﺗﻨﻈﲑﻱ ‪ (02‬ﻣﺒﺎﺩﺉ ﻭ ﺃﺳﺲ ﻭ ﻗﻮﺍﻋﺪ ﻭﺧﺼﺎﺋﺺ ﻭﳑﻴﺰﺍﺕ ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ‪ :‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ‬
‫اﻟﻔﺼــــﻞ اﻷول‬
‫ﻤﺒﺎﺩﺉ ﻭ ﺃﺴﺱ ﻭ ﻗﻭﺍﻋﺩ ﺍﻟﺘﻨﻅﻴﺭ‬
‫ﺍﻟﻤﻘﺎﺼﺩﻱ ﻋﻨﺩ ﺍﻹﻤﺎﻡ ﺍﺒﻥ ﻋﺎﺸﻭﺭ‬
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‫ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ )ﺗﻨﻈﲑﻱ ‪ (02‬ﻣﺒﺎﺩﺉ ﻭ ﺃﺳﺲ ﻭ ﻗﻮﺍﻋﺪ ﻭﺧﺼﺎﺋﺺ ﻭﳑﻴﺰﺍﺕ ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ‪ :‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ‬
‫ﻭﻴﺸﻤل ﺍﻟﻤﺒﺎﺤﺙ ﺍﻵﺘﻴﺔ ‪:‬‬
‫ﺍﻟﻤﻘﺩﻤﺔ‬
‫ﺍﻟﻤﺒﺤـــﺙ ﺍﻷﻭل ‪ :‬ﺍﻟﻤﺒــــﺎﺩﺉ‬
‫ﺍﻟﻤﻘﺎﺼﺩﻴﺔ‬
‫ﺍﻟﻤﺒﺤﺙ ﺍﻟﺜﺎﻨﻲ ‪ :‬ﺍﻷﺴﺱ ﺍﻟﻤﻘﺎﺼﺩﻴﺔ‬
‫ﺍﻟﻤﺒﺤﺙ ﺍﻟﺜﺎﻟﺙ ‪ :‬ﺍﻟﻘﻭﺍﻋﺩ ﺍﻟﻤﻘﺎﺼﺩﻴﺔ‬
‫ﻣﻘـﺪﻣﺔ ‪:‬‬
‫ﺇﻥ ﺍﻟﺪﺍﺭﺱ ﻟﻜﺘﺎﺏ"ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ " ﶈﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ‪،‬ﻳﺪﺭﻙ ﻣﺒﺎﺷﺮﺓ ﺃﻥ‬
‫ﺍﻟﺮﺟﻞ ﻗﺪ ﺍﺳﺘﺨﻠﺺ ﻣﻦ ﻧﻈﺮﻩ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺃﻥ ﺍﻟﺪﻳﻦ ﺍﻹﺳﻼﻣﻲ ﻗﺪ ﺍﺳﺘﻨﺪ ﺇﱃ ﳎﻤﻮﻋﺔ ﻣﻦ‬
‫ﺍﳌﺒﺎﺩﺉ ‪ ،‬ﻭﻫﻲ ﺍﻟﱵ ﻳﺮﺗﻜﺰ ﻋﻠﻴﻬﺎ ﺣﻜﻢ ﺍﻟﺸﺎﺭﻉ ‪ ،‬ﻭﻣﻦ ﲦﺔ ﻓﺈﻥ ﻋﺮﺽ ﻫﺬﻩ ﺍﳌﺒﺎﺩﺉ ﻭﺇﻋﻤﺎﻝ ﺍﻟﻔﻜﺮ ﻓﻴﻬﺎ‬
‫ﻻ ﺑﺪ ﺃﻥ ﻳﻔﻀﻲ ﺇﱃ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻷﺳﺲ ﺗﺼﻠﺢ ﺃﻥ ﻳﺸﺎﺩ ﻋﻠﻴﻬﺎ ﺻﺮﺡ ﺍﻟﻌﻠﻢ ﺍﳉﺪﻳﺪ ﺍﻟﺬﻱ ﺩﻋﺎ ﺇﻟﻴﻪ‬
‫ﻭﻫﻮ " ﻋﻠﻢ ﺍﳌﻘﺎﺻﺪ ﺍﻟﺸﺮﻋﻴﺔ " ﻭﻫﺬﺍ ﻋﲔ ﻣﺎ ﻓﻌﻠﻪ ﰲ ﻛﺘﺎﺑﻪ ﺍﳌﺸﺎﺭ ﺇﻟﻴﻪ ﺃﻋﻼﻩ‪ ،‬ﻓﻤﺎ ﻫﻲ ﺗﻠﻚ ﺍﳌﺒﺎﺩﺉ‬
‫ﺍﻟﱵ ﺍﻋﺘﻤﺪﻫﺎ ‪ ،‬ﻭ ﺍﺳﺘﺨﺮﺝ ﻣﻨﻬﺎ ﺍﻷﺳﺲ ﺍﻟﱵ ﻋﻮﻝ ﻋﻠﻴﻬﺎ ﰲ ﺗﻨﻈﲑﻩ ﳍﺬﺍ ﺍﻟﻌﻠﻢ ﺍﳉﺪﻳﺪ ؟ ‪.‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ )ﺗﻨﻈﲑﻱ ‪ (02‬ﻣﺒﺎﺩﺉ ﻭ ﺃﺳﺲ ﻭ ﻗﻮﺍﻋﺪ ﻭﺧﺼﺎﺋﺺ ﻭﳑﻴﺰﺍﺕ ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ‪ :‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ‬
‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ ‪ :‬ﺍﳌﺒﺎﺩﺉ ﺍﳌﻘﺎﺻﺪﻳﺔ‬
‫‪ (1‬ﻣﺒــﺪﺃ ﺍﻟﻘﺼﺪﻳـﺔ‪:‬‬
‫ﻳﺴﺘﺪﻝ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻋﻠﻰ ﻣﺒﺪﺃ ﺍﻟﻘﺼﺪﻳﺔ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪ ،‬ﺇﺫ ﻳـﺬﻫﺐ‬
‫ﺇﱃ ﺃﻥ ﻛﺜﲑﺍ ﻣﻦ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻗﺪ ﺻﺮﺣﺖ ‪‬ﺬﺍ ﺍﳌﻨﺤﻰ ﺍﻟﺸﺮﻋﻲ ﺣﻴﺚ ﺑﻴﻨﺖ ﺃﻥ ﺍﷲ ﻣﺎ ﺧﻠﻖ‬
‫ﺍﻷﻛﻮﺍﻥ ﻭﺑﺚ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﻜﺎﺋﻨﺎﺕ ﻋﺒﺜﺎ‪ ،‬ﻓﺎﷲ ﳚ ‪‬ﺪ ﻭﻻ ﻳﻬﺰﻝ‪ ،‬ﻭﻟﻴﺲ ﻣﻦ ﺷﺄﻧﻪ ﺍﻟﻌﺒﺚ ﻭﺍﻟﻠﻬﻮ‪ ,‬ﻓـﺬﻟﻚ‬
‫ﳑﺎ ﻻ ﻳﺘﻔﻖ ﻣﻊ ﻃﺒﻴﻌﺔ ﺍﻷﻟﻮﻫﻴﺔ‪ ،‬ﻓﻤﺎ ﻣﻦ ﺷﻲﺀ ﺃﻭﺟﺪﻩ ﺍﷲ ﺇﻻ ﻭ ﺍﻧﻄﻮﻯ ﻋﻠﻰ ﺣﻜﻤﺔ‪،‬ﻭ ﻣﻘﺼﺪ‪ ،‬ﻭﺩﻝ‬
‫ﺴ ‪‬ﺒﺘ‪ ‬ﻢ ﹶﺃ‪‬ﻧﻤَﺎ َﺧ ﹶﻠ ﹾﻘﻨَﺎ ﹸﻛ ‪‬ﻢ َﻋَﺒﺜﹰﺎ "‬
‫ﺤِ‬
‫ﻋﻠﻰ ﻏﺎﻳﺔ‪ ،‬ﻳﺆﻛﺪ ﺫﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ " :‬ﹶﺃ ﹶﻓ َ‬
‫)‪(1‬‬
‫ﺽ َﻭﻣَﺎ َﺑ ‪‬ﻴَﻨ ‪‬ﻬﻤَﺎ ﻟﹶﺎ ِﻋِﺒ َ‬
‫ﺴﻤَﺎ َﺀ ﻭَﺍﹾﻟﹶﺄ ‪‬ﺭ َ‬
‫ﻭﻗﻮﻟﻪ ‪َ " :‬ﻭﻣَﺎ َﺧ ﹶﻠ ﹾﻘﻨَﺎ ﺍﻟ ‪‬‬
‫ﲔ " )‪ (2‬ﻭﺇﳝﺎﻧﺎ ﻣﻨﻪ ‪‬ﺬﺍ ﺍﳌﺒﺪﺃ ﺍﻟـﺬﻱ‬
‫ﺍﻋﺘﻘﺪﻩ‪ -‬ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋﺎﺷﻮﺭ‪ -‬ﻗﺎﻝ ‪ " :‬ﻻ ﳝﺘﺮﻱ ﺃﺣﺪ ﰲ ﺃﻥ ﻛﻞ ﺷﺮﻳﻌﺔ ﺷﺮﻋﺖ ﻟﻠﻨﺎﺱ ﺃﻥ ﺃﺣﻜﺎﻣﻬﺎ‬
‫ﺗﺮﻣﻲ ﺇﱃ ﻣﻘﺎﺻﺪ ﻣﺮﺍﺩﺓ ﳌﺸﺮﻋﻬﺎ ﺍﳊﻜﻴﻢ ﺗﻌﺎﱃ‪ ،‬ﺇﺫ ﻗﺪ ﺛﺒﺖ ﺑﺎﻷﺩﻟﺔ ﺍﻟﻘﻄﻌﻴﺔ ﺃﻥ ﺍﷲ ﻻ ﻳﻔﻌﻞ ﺍﻷﺷـﻴﺎﺀ‬
‫ﻋﺒﺜﺎ‪" .‬ﻓﺎﻟﺸﺮﺍﺋﻊ ﻛﻠﻬﺎ ﻭ ﲞﺎﺻﺔ ﺷﺮﻳﻌﺔ ﺍﻹﺳﻼﻡ ‪،‬ﺟﺎﺀﺕ ﳌﺎ ﻓﻴﻪ ﺻﻼﺡ ﺍﻟﺒﺸﺮ ﰲ ﺍﻟﻌﺎﺟﻞ ﻭ ﺍﻵﺟـﻞ‬
‫ﺃﻱ ﰲ ﺣﺎﺿﺮ ﺍﻷﻣﻮﺭ ﻭﻋﻮﺍﻗﺒﻬﺎ‪،‬ﻭﻟﻴﺲ ﺍﳌﺮﺍﺩ ﺑﺎﻵﺟﻞ ﺃﻣﻮﺭ ﺍﻵﺧﺮﺓ ﻷﻥ ﺍﻟﺸﺮﺍﺋﻊ ﻻ ﲢﺪﺩ ﻟﻠﻨﺎﺱ ﺳﲑﻫﻢ‬
‫ﰲ ﺍﻵﺧﺮﺓ ﻭﻟﻜﻦ ﺍﻵﺧﺮﺓ ﺟﻌﻠﻬﺎ ﺍﷲ ﺟﺰﺍﺀ ﻋﻠﻰ ﺍﻷﺣﻮﺍﻝ ﺍﻟﱵ ﻛﺎﻧﻮﺍ ﻋﻠﻴﻬﺎ ﰲ ﺍﻟﺪﻧﻴﺎ‪ .‬ﻭﺇﳕﺎ ﻧﺮﻳﺪ ﺃﻥ ﻣﻦ‬
‫ﺍﻟﺘﻜﺎﻟﻴﻒ ﺍﻟﺸﺮﻋﻴﺔ ﻣﺎ ﻗﺪ ﻳﺒﺪﻭ ﻓﻴﻪ ﺣﺮﺝ ﻭﺇﺿﺮﺍﺭ ﻟﻠﻤﻜﻠﻔﲔ ﻭﺗﻔﻮﻳﺖ ﻣﺼﺎﱀ ﻋﻠﻴﻬﻢ ﻛﺘﺤﺮﱘ ﺷـﺮﺏ‬
‫ﺍﳋﻤﺮ ﻭﲢﺮﱘ ﺑﻴﻌﻬﺎ‪ .‬ﻭﻟﻜﻦ ﺍﳌﺘﺪﺑﺮ ﺇﺫﺍ ﺗﺪﺑﺮ ﰲ ﺗﻠﻚ ﺍﻟﺘﺸﺮﻳﻌﺎﺕ ﻇﻬﺮﺕ ﻟﻪ ﻣـﺼﺎﳊﻬﺎ ﰲ ﻋﻮﺍﻗـﺐ‬
‫)‪. (3‬‬
‫ﺍﻷﻣﻮﺭ"‬
‫ﺇ ﹰﺫﺍ ‪ .‬ﻓﻬﻮ ﻳﺮﻯ ﺃﻥ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻗﺼﺪﻳﺔ ‪ ،‬ﲟﻌﲎ ﺃﻥ ﺃﺣﻜﺎﻣﻬﺎ ﻣﻌﻠﻠﺔ‪ ،‬ﺃﻱ ﺃﻥ ﻟﻜﻞ ﺣﻜﻢ ﻓﻴﻬﺎ‬
‫ﻋﻠﺔ ﻳﺮﺟﻊ ﺇﻟﻴﻬﺎ ‪ ،‬ﻭﻳﺮﺗﻜﺰ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺃﻥ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻋﺎﻣﺔ ﺗﺮﻣـﻲ ﺇﱃ ﲢﻘﻴـﻖ ﺍﳌـﺼﺎﱀ ﻭﺩﺭﺀ‬
‫ﺍﳌﻔﺎﺳﺪ‪ ،‬ﻭﺇﻥ ﺗﻌﺬﺭ ﻋﻠﻴﻨﺎ ﲨﻴﻌﺎ ﺃﻭ ﻋﻠﻰ ﺑﻌﻀﻨﺎ ﺇﺩﺭﺍﻙ ﻋﻠﻠﻬﺎ ﻭﺗ‪‬ﺒﲔ ﺣﻜﻤﺘﻬﺎ‪.‬‬
‫‪ (2‬ﻣﺒﺪﺃ ﺍﳌﺴﺆﻭﻟﻴـﺔ ‪:‬‬
‫ﻳﺮﻯ ﺍﻹﻣﺎﻡ‪ :‬ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﺃﻥ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺗﻌﺘﱪ ﺍﻟﻔﺮﺩ ‪ ،‬ﻭﺍﳉﻤﺎﻋﺔ ﻛﻼ ﰲ ﳎﺎﻟﻪ‬
‫ﻣﺴﺆﻭﻻ ﻣﺴﺆﻭﻟﻴﺔ ﻛﺎﻣﻠﺔ ﻋﻦ ﺃﻓﻌﺎﻟﻪ‪ ،‬ﻭﺫﻟﻚ ﻭﺍﺿﺢ ﳑﺎ ﺗﻀﻤﻨﺘﻪ ﻣﻦ ﺃﺣﻜـﺎﻡ ﺗﻔـﺼﻞ ﰲ ﺍﻟـﺪﻣﺎﺀ ‪،‬‬
‫ﻭﺍﻷﻣﻮﺍﻝ ؛ﻓﺎﻟﻘﻮﺩ ﻭﺍﻟﻘﺼﺎﺹ ﻭﺍﻟﺘﻌﻮﻳﺾ ﻛﻞ ﺫﻟﻚ ﻳﺪﻝ ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭ ﻣﺴﺆﻭﻟﻴﺔ ﺍﻟﻔﺮﺩ ﻋـﻦ ﺃﻓﻌﺎﻟـﻪ‪.‬‬
‫ﻭﺍﻋﺘﺒﺎﺭ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﺗﺄﺳﻴﺲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻋﻠﻰ ﻣﺒﺪﺃ ﺍﳌﺴﺆﻭﻟﻴﺔ ﺗﺮﺗﺐ ﺃﺳﺎﺳﺎ‬
‫‪ -1‬ﺳﻮﺭﺓ ﺍﳌﺆﻣﻨﻮﻥ ‪،‬ﺍﻵﻳﺔ ‪115‬‬
‫‪ - 2‬ﺳﻮﺭﺓ ﺍﻷﻧﺒﻴﺎﺀ ‪ ،‬ﺍﻵﻳﺔ ‪. 16‬‬
‫‪ - 3‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ‪ ،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪ ،‬ﺹ ‪.13‬‬
‫‪175‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ )ﺗﻨﻈﲑﻱ ‪ (02‬ﻣﺒﺎﺩﺉ ﻭ ﺃﺳﺲ ﻭ ﻗﻮﺍﻋﺪ ﻭﺧﺼﺎﺋﺺ ﻭﳑﻴﺰﺍﺕ ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ‪ :‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ‬
‫ﻋﻦ ﻗﻮﻟﻪ ﺑﺘﺄﺳﻴﺴﻬﺎ ﻋﻠﻰ ﻣﺒﺪﺇ ﺍﻟﻘﺼﺪﻳﺔ ﺫﻟﻚ ﺃﻧﻪ ﻣﺎ ﺩﺍﻣﺖ ﺍﻟﺸﺮﻳﻌﺔ ﻏﺎﺋﻴﺔ ﻭﺃﻥ ﻏﺎﻳﺘﻬﺎ ﻫـﻲ ﲢﻘﻴـﻖ‬
‫ﺍﳌﺼﺎﱀ ﻭﺩﺭﺀ ﺍﳌﻔﺎﺳﺪ ﻻﻧﺘﻈﺎﻡ ﺍﳊﻴﺎﺓ‪ ،‬ﻭﺍﺳﺘﻤﺮﺍﺭ ﺍﻟﻮﺟﻮﺩ ﻋﻠﻰ ﺍﻟﻨﺤﻮ ﺍﻟﺬﻱ ﺃﺭﺍﺩﻩ ﺍﳋﺎﻟﻖ ﺳـﺒﺤﺎﻧﻪ ﻭ‬
‫ﺗﻌﺎﱃ ‪ ،‬ﻓﺎﺳﺘﻮﺟﺐ ﻣﻨﻊ ﺍﻟﻘﻴﺎﻡ ﲟﺎ ﻳﻔﺴﺪ ﺍﳊﻴﺎﺓ ‪ ،‬ﻭﻳﻬﺪﺩ ﺍﻟﻮﺟﻮﺩ ‪،‬ﻭﻟﻴﺲ ﺍﳌﺮﺍﺩ ﻣﻦ ﲢﻤﻴـﻞ ﺍﻟﻔـﺮﺩ‬
‫ﺍﳌﺴﺆﻭﻟﻴﺔ ﻟﻠﺘﻀﻴﻴﻖ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﳕﺎ ﺍﻟﻘﺼﺪ ﻫﻮ ﺣﻔﻆ ﺍﻟﻨﻈﺎﻡ ﺍﻟﻌﺎﻡ ﺍﻟﺬﻱ ﺍﺭﺗﻀﺎﻩ ﺍﷲ ﻟﻌﺒﺎﺩﻩ ﻭﺍﻟﺬﻱ ﻳﻜﻔـﻞ‬
‫ﺍﺳﺘﻘﺮﺍﺭﻩ‪ ،‬ﻭﺍﺳﺘﻤﺮﺍﺭﻩ ﻣﻦ ﺃﺟﻞ ﺍﻟﺴﻌﺎﺩﺓ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﻔﻮﺯﰲ ﺍﻵﺧﺮﺓ ‪،‬ﻭﻫﻮ ﻳﻮﺿﺢ ﺗـﻼﺯﻡ ﺍﻟﻘـﺼﺪﻳﺔ‬
‫ﻭﺍﳌﺴﺆﻭﻟﻴﺔ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻓﻴﻘﻮﻝ‪ ":‬ﻭﻟﻘﺪ ﻋﻠﻤﻨﺎ ﺃﻥ ﺍﻟﺸﺎﺭﻉ ﻣﺎ ﺃﺭﺍﺩ ﻣﻦ ﺍﻹﺻﻼﺡ ﺍﳌﻨﻮﻩ ﺑـﻪ‬
‫ﳎﺮﺩ ﺻﻼﺡ ﺍﻟﻌﻘﻴﺪﺓ ﻭﺻﻼﺡ ﺍﻟﻌﻤﻞ ﻛﻤﺎ ﻗﺪ ﻳﺘﻮﻫﻢ ﺑﻞ ﺃﺭﺍﺩ ﻣﻨﻪ ﺻﻼﺡ ﺃﺣﻮﺍﻝ ﺍﻟﻨﺎﺱ ﻭﺷﺆﻭ‪‬ﻢ ﰲ‬
‫ﺙ‬
‫ﻚ ﺍﹾﻟﺤَـ ‪‬ﺮ ﹶ‬
‫ﺴ َﺪ ﻓِﻴﻬَﺎ َﻭ‪‬ﻳ ‪‬ﻬﻠِـ َ‬
‫ﺽ ِﻟﻴ‪ ‬ﹾﻔ ِ‬
‫ﺍﳊﻴﺎﺓ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻓﺈﻥ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪َ ":‬ﻭِﺇﺫﹶﺍ َﺗ َﻮﻟﱠﻰ َﺳﻌَﻰ ﻓِﻲ ﺍﹾﻟﹶﺄ ‪‬ﺭ ِ‬
‫ﺐ ﺍﹾﻟ ﹶﻔﺴَﺎ َﺩ "‬
‫ﺤ ‪‬‬
‫ﺴ ﹶﻞ ﻭَﺍﻟ ﱠﻠ ‪‬ﻪ ﻟﹶﺎ ‪‬ﻳ ِ‬
‫ﻭَﺍﻟ‪‬ﻨ ‪‬‬
‫)‪(1‬‬
‫ﺃﻧﺒﺄﻧﺎ ﺑﺄﻥ ﺍﻟﻔﺴﺎﺩ ﺍﶈﺬﺭ ﻣﻨﻪ ﻫﻨﺎﻟﻚ ﻫﻮ ﺇﻓﺴﺎﺩ ﻣﻮﺟﻮﺩﺍﺕ ﻫﺬﺍ‬
‫ﺍﻟﻌﺎﱂ ‪ ،‬ﻭﺃﻥ ﺍﻟﺬﻱ ﺃﻭﺟﺪ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﻭﺃﻭﺟﺪ ﻓﻴﻪ ﻗﺎﻧﻮﻥ ﺑﻘﺎﺋﻪ ﻻ ﻳﻈﻦ ﻓﻌﻠﻪ ﺫﻟﻚ ﻋﺒﺜﺎ ﻭﻫﻮ ﻳﻘﻮﻝ ‪" :‬‬
‫ﺴ ‪‬ﺒ‪‬ﺘ ‪‬ﻢ ﹶﺃ‪‬ﻧﻤَﺎ َﺧ ﹶﻠ ﹾﻘﻨَﺎ ﹸﻛ ‪‬ﻢ َﻋَﺒﺜﹰﺎ َﻭﹶﺃ‪‬ﻧﻜﹸ ‪‬ﻢ ِﺇﹶﻟ ‪‬ﻴﻨَﺎ ﻟﹶﺎ ‪‬ﺗ ‪‬ﺮ َﺟﻌ‪‬ﻮ ﹶﻥ " )‪ . (2‬ﻭ ﻟﻮﻻ ﺇﺭﺍﺩﺓ ﺍﻧﺘﻈﺎﻣﻪ ﳌﺎ ﺷﺮﻉ ﺍﻟﺸﺮﺍﺋﻊ‬
‫ﺤِ‬
‫ﹶﺃ ﹶﻓ َ‬
‫ﺍﳉﺰﺋﻴﺔ ﺍﻟﺮﺍﺩﻋﺔ ﻟﻠﻨﺎﺱ ﻋﻦ ﺍﻹﻓﺴﺎﺩ ﻓﻘﺪ ﺷﺮﻉ ﺍﻟﻘﺼﺎﺹ ﻋﻠﻰ ﺇﺗﻼﻑ ﺍﻷﺭﻭﺍﺡ ﻭﻋﻠﻰ ﻗﻄﻊ ﺍﻷﻃﺮﺍﻑ‪.‬‬
‫)‪(3‬‬
‫ﻭﺷﺮﻉ ﻏﺮﻡ ﻗﻴﻤﺔ ﺍﳌﺘﻠﻔﺎﺕ ﻭﺍﻟﻌﻘﻮﺑﺔ ﻋﻠﻰ ﺍﻟﺬﻳﻦ ﳛﺮﻗﻮﻥ ﺍﻟﻘﺮﻯ ﻭﻳﻐﺮﻗﻮﻥ ﺍﻟﺴﻠﻊ "‬
‫ﻭﻟﻜﻮﻥ ﺍﻟﺸﺮﻳﻌﺔ ﻗﺼﺪﻳﺔ ﻳﻘﺘﻀﻲ ﺿﺮﻭﺭﺓ ﻭﺟﻮﺩ ﺍﳌﺴﺆﻭﻟﻴﺔ ﻛﻤﺒﺪﺃ ﺃﺳﺎﺳﻲ ﻓﻴﻬﺎ ﺑﺎﻹﺿـﺎﻓﺔ ﺇﱃ ﺃﻥ‬
‫ﻫﺬﺍ ﺍﳌﺒﺪﺃ ﻫﻮ ﲝﺪ ﺫﺍﺗﻪ ﻣﻄﻠﻮﺏ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺣﱴ ﺗﻨﺘﻈﻢ ﻏﺎﺋﻴﺘﻬﺎ ﻷﻧﻪ ﺃﺩﺍﺓ ﺿﺮﻭﺭﻳﺔ ﳊﻤﻞ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ‬
‫ﻭﻋﻲ ﺫﺍﺗﻪ ﻭﻋﺎﳌﻪ‪ ،‬ﻭ ﻫﻮ ﺍﻟﺬﻱ ﳚﻌﻞ ﻓﻌﻠﻪ ﺇﳚﺎﺑﻴﺎ‪ .‬ﻓﻤﺒﺪﺃ ﺍﳌﺴﺆﻭﻟﻴﺔ ﺇ ﹰﺫﺍ ﺟﺎﺀ ﻟﺘﺰﻛﻴﺔ ﺍﻹﻧﺴﺎﻥ ﻭﺻﻼﺣﻪ‪،‬‬
‫ﻭﻣﻦ ﺧﻼﻟﻪ ﻳﺘﻢ ﲢﻘﻴﻖ ﺻﻼﺡ ﺍ‪‬ﻤﻮﻉ ﻭﺍﻟﻜﻮﻥ ﺑﻜﻠﻴﺘﻪ ﻭﻫﺎﻫﻮ‪-‬ﺍﻻﻣﺎﻡ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ‪ -‬ﻳﻮﺿﺢ ﺫﻟـﻚ‬
‫ﻓﻴﻘﻮﻝ ‪ " :‬ﻓﻘﺪ ﺍﻧﺘﻈﻢ ﻟﻨﺎ ﺍﻵﻥ ﺍﻥ ﺍﳌﻘﺼﺪ ﺍﻷﻋﻈﻢ ﻣﻦ ﺍﻟﺸﺮﻳﻌﺔ ﻫﻮ ﺟﻠﺐ ﺍﻟﺼﻼﺡ ﻭﺩﺭﺀ ﺍﻟﻔـﺴﺎﺩ ‪،‬‬
‫ﻭﺫﻟﻚ ﳛﺼﻞ ﺑﺈﺻﻼﺡ ﺣﺎﻝ ﺍﻹﻧﺴﺎﻥ ﻭﺩﻓﻊ ﻓﺴﺎﺩﻩ ﻓﺈﻧﻪ ﳌﺎ ﻛﺎﻥ ﻫﻮ ﺍﳌﻬﻴﻤﻦ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﻛﺎﻥ ﰲ‬
‫ﺻﻼﺣﻪ ﺻﻼﺡ ﺍﻟﻌﺎﱂ ﻭﺃﺣﻮﺍﻟﻪ ﻭﻟﺬﻟﻚ ﻧﺮﻯ ﺍﻹﺳﻼﻡ ﻋﺎﰿ ﺻﻼﺡ ﺍﻹﻧﺴﺎﻥ ﺑﺼﻼﺡ ﺃﻓﺮﺍﺩﻩ ﺍﻟﺬﻳﻦ ﻫﻢ‬
‫ﺃﺟﺰﺍﺀ ﻧﻮﻋﻪ‪ ،‬ﻭﺑﺼﻼﺡ ﳎﻤﻮﻋﻪ ﻭﻫﻮ ﺍﻟﻨﻮﻉ ﻛﻠﻪ‪ .‬ﻓﺎﺑﺘﺪﺃ ﺍﻟﺪﻋﻮﺓ ﺑﺈﺻﻼﺡ ﺍﻻﻋﺘﻘﺎﺩ ﺍﻟﺬﻱ ﻫﻮ ﺇﺻـﻼﺡ‬
‫ﻣﺒﺪﺃ ﺍﻟﺘﻔﻜﲑ ﺍﻹﻧﺴﺎﱐ ﺍﻟﺬﻱ ﻳﺴﻮﻗﻪ ﺇﱃ ﺍﻟﺘﻔﻜﲑ ﺍﳊﻖ ﰲ ﺃﺣﻮﺍﻝ ﻫﺬﺍ ﺍﻟﻌﺎﱂ‪ .‬ﰒ ﻋﺎﰿ ﺍﻹﻧﺴﺎﻥ ﺑﺘﺰﻛﻴـﺔ‬
‫ﻧﻔﺴﻪ ﻭﺗﺼﻔﻴﺔ ﺑﺎﻃﻨﻪ ﻷﻥ ﺍﻟﺒﺎﻃﻦ ﳏﺮﻙ ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ‪ ،‬ﻛﻤﺎ ﻭﺭﺩ ﰲ ﺍﳊﺪﻳﺚ ‪َ :‬ﺣ ‪‬ﺪﹶﺛﻨَﺎ‬
‫ﺻﻠﱠﻰ‬
‫ﲑ َﻳﻘﹸﻮ ﹸﻝ َﺳ ِﻤ ‪‬ﻌﺖ‪َ ‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟ ﱠﻠ ِﻪ َ‬
‫ﺸٍ‬
‫ﹶﺃﺑ‪‬ﻮ ﻧ‪َ ‬ﻌ ‪‬ﻴ ٍﻢ َﺣ ‪‬ﺪﹶﺛﻨَﺎ َﺯ ﹶﻛ ِﺮﻳ‪‬ﺎ ُﺀ َﻋ ‪‬ﻦ ﻋَﺎ ِﻣ ٍﺮ ﻗﹶﺎ ﹶﻝ َﺳ ِﻤ ‪‬ﻌﺖ‪ ‬ﺍﻟ‪‬ﻨ ‪‬ﻌﻤَﺎ ﹶﻥ ‪‬ﺑ َﻦ َﺑ ِ‬
‫‪ -1‬ﺳﻮﺭﺓﺍﻟﺒﻘﺮﺓ ‪ ،‬ﺍﻵﻳﺔ ‪. 205‬‬
‫‪- 2‬ﺳﻮﺭﺓ ﺍﳌﺆﻣﻨﻮﻥ ‪ ،‬ﺍﻵﻳﺔ ‪.115‬‬
‫‪ 3‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ‪ ،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪ ،‬ﺹ ‪.64‬‬
‫‪176‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ )ﺗﻨﻈﲑﻱ ‪ (02‬ﻣﺒﺎﺩﺉ ﻭ ﺃﺳﺲ ﻭ ﻗﻮﺍﻋﺪ ﻭﺧﺼﺎﺋﺺ ﻭﳑﻴﺰﺍﺕ ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ‪ :‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ‬
‫ﺱ‬
‫ﺸ‪‬ﺒﻬَﺎﺕ‪ ‬ﻟﹶﺎ َﻳ ‪‬ﻌ ﹶﻠ ‪‬ﻤﻬَﺎ ﹶﻛِﺜﲑ‪ِ ‬ﻣ َﻦ ﺍﻟﻨ‪‬ـﺎ ِ‬
‫ﺤﺮَﺍ ‪‬ﻡ َﺑ‪‬ﻴﻦ‪َ ‬ﻭَﺑ ‪‬ﻴَﻨ ‪‬ﻬﻤَﺎ ‪‬ﻣ َ‬
‫ﺤﻠﹶﺎ ﹸﻝ َﺑ‪‬ﻴﻦ‪ ‬ﻭَﺍﹾﻟ َ‬
‫ﺍﻟﻠﱠﻬﻢ َﻋ ﹶﻠ ‪‬ﻴ ِﻪ َﻭ َﺳ ﱠﻠ َﻢ َﻳﻘﹸﻮ ﹸﻝ ﺍﹾﻟ َ‬
‫ﺤﻤَـﻰ‬
‫ﻉ َﻳ ‪‬ﺮﻋَﻰ َﺣ ‪‬ﻮ ﹶﻝ ﺍﹾﻟ ِ‬
‫ﺕ ﹶﻛﺮَﺍ ٍ‬
‫ﺸ‪‬ﺒﻬَﺎ ِ‬
‫ﺿ ِﻪ َﻭ َﻣ ‪‬ﻦ َﻭ ﹶﻗ َﻊ ﻓِﻲ ﺍﻟ ‪‬‬
‫ﺕ ﺍ ‪‬ﺳَﺘ ‪‬ﺒ َﺮﹶﺃ ِﻟﺪِﻳِﻨ ِﻪ َﻭ ِﻋ ‪‬ﺮ ِ‬
‫ﺸ‪‬ﺒﻬَﺎ ِ‬
‫ﹶﻓ َﻤ ِﻦ ﺍ‪‬ﺗﻘﹶﻰ ﺍﹾﻟ ‪‬ﻤ َ‬
‫ﺿ ِﻪ َﻣﺤَﺎ ِﺭﻣ‪‬ـﻪ‪ ‬ﹶﺃﻟﹶـﺎ َﻭِﺇ ﱠﻥ ﻓِـﻲ‬
‫ﻚ ِﺣﻤ‪‬ﻰ ﹶﺃﻟﹶﺎ ِﺇ ﱠﻥ ِﺣﻤَﻰ ﺍﻟ ﱠﻠ ِﻪ ﻓِﻲ ﹶﺃ ‪‬ﺭ ِ‬
‫ﻳ‪‬ﻮ ِﺷﻚ‪ ‬ﹶﺃ ﹾﻥ ‪‬ﻳﻮَﺍ ِﻗ َﻌﻪ‪ ‬ﹶﺃﻟﹶﺎ َﻭِﺇ ﱠﻥ ِﻟ ﹸﻜ ﱢﻞ َﻣ ِﻠ ٍ‬
‫)‪(1‬‬
‫ﺠَ‬
‫ﺴ َﺪ ﺍﹾﻟ َ‬
‫ﺴﺪ‪ ‬ﹸﻛﱡﻠ ‪‬ﻪ ﹶﺃﻟﹶﺎ َﻭ ِﻫ َﻲ ﺍﹾﻟ ﹶﻘﻠﹾﺐ‬
‫ﺕ ﹶﻓ َ‬
‫ﺴ َﺪ ‪‬‬
‫ﺴﺪ‪ ‬ﹸﻛﱡﻠ ‪‬ﻪ َﻭِﺇﺫﹶﺍ ﹶﻓ َ‬
‫ﺠَ‬
‫ﺢ ﺍﹾﻟ َ‬
‫ﺻ ﹶﻠ َ‬
‫ﺖ َ‬
‫ﺤ ‪‬‬
‫ﺻ ﹶﻠ َ‬
‫ﻀ َﻐ ﹰﺔ ِﺇﺫﹶﺍ َ‬
‫ﺴ ِﺪ ﻣ‪ ‬‬
‫ﺠَ‬
‫ﺍﹾﻟ َ‬
‫ﻭﻗﺪ ﻗﺎﻝ ﺍﳊﻜﻤﺎﺀ ‪ :‬ﺍﻹﻧﺴﺎﻥ ﻋﻘﻞ ﲣﺪﻣﻪ ﺍﻷﻋﻀﺎﺀ‪.‬‬
‫ﺏ ﰒ ﻋﺎﰿ ﺑﻌﺪ ﺫﻟﻚ ﺇﺻﻼﺡ ﺍﻟﻌﻤﻞ ‪ ،‬ﻭﺫﻟﻚ ﺑﺘﻔﻨﻦ ﺍﻟﺘﺸﺮﻳﻌﺎﺕ ﻛﻠﻬﺎ ﻓﺎﺳﺘﻌﺪﺍﺩ ﺍﻹﻧﺴﺎﻥ ﻟﻠﻜﻤﺎﻝ‬
‫ﻭﺳﻌﻴﻪ ﺇﻟﻴﻪ ﳛﺼﻞ ﺑﺎﻟﺘﺪﺭﻳﺞ ﰲ ﻣﺪﺍﺭﺝ ﺗﺰﻛﻴﺔ ﺍﻟﻨﻔﺲ " )‪ . (2‬ﰒ ﺇﻥ ﺇﻗﺮﺍﺭ ﻣﺒﺪﺃ ﺍﳌﺴﺆﻭﻟﻴﺔ ﰲ ﺍﻟـﺸﺮﻳﻌﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﺿﺮﻭﺭﻱ ﻷﻥ ﻋﻠﻴﻪ ﻳﺘﻮﻗﻒ ﲢﻘﻴﻖ ﻣﻘﺼﺪ ﺷﺮﻋﻲ ﻋﻈﻴﻢ‪ ،‬ﻭﻫﻮ ﺃﻥ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﳚﺐ ﺃﻥ‬
‫ﺗﻜﻮﻥ ﻧﺎﻓﺬﺓ ﰲ ﺍﻷﻣﺔ ‪ ،‬ﻭﻻ ﳝﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﻛﺬﻟﻚ ﺇﻻ ﺇﺫﺍ ﲪﻞ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺍﺣﺘﺮﺍﻡ ﺿﻮﺍﺑﻄﻬﺎ ‪ ،‬ﻭﻫﺬﺍ‬
‫ﻣﺎ ﻭﺿﺤﻪ ﺍﻹﻣﺎﻡ‪ :‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﺑﻘﻮﻟﻪ ‪ " :‬ﺗﻜﺴﺒﻚ ﺍﳌﺒﺎﺣﺚ ﺍﳌﺘﻘﺪﻣﺔ ﺃﻥ ﻣﻦ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺃﻥ ﺗﻜﻮﻥ‬
‫ﻧﺎﻓﺬﺓ ﰲ ﺍﻷﻣﺔ‪ ،‬ﺇﺫ ﻻ ﲢﺼﻞ ﺍﳌﻨﻔﻌﺔ ﺍﳌﻘﺼﻮﺩﺓ ﻣﻨﻬﺎ ﻛﺎﻣﻠﺔ ﺑﺪﻭﻥ ﻧﻔﻮﺫﻩ‪ .‬ﻓﻄﺎﻋﺔ ﺍﻷﻣﺔ ﺍﻟﺸﺮﻳﻌﺔ ﻏﺮﺽ‬
‫ﻋﻈﻴﻢ‪ .‬ﻭﺍﻥ ﺃﻋﻈﻢ ﺑﺎﻋﺚ ﻋﻠﻰ ﺍﺣﺘﺮﺍﻡ ﺍﻟﺸﺮﻳﻌﺔ ‪ ،‬ﻭﻧﻔﻮﺫﻫﺎ ﺃ‪‬ﺎ ﺧﻄﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻟﻸﻣﺔ‪ .‬ﻓﺎﻣﺘﺜﺎﻝ ﺍﻷﻣﺔ‬
‫ﻟﻠﺸﺮﻳﻌﺔ ﺃﻣﺮ ﺍﻋﺘﻘﺎﺩﻱ ﺗﻨﺴﺎﻕ ﺇﻟﻴﻪ ﻧﻔﻮﺱ ﺍﳌﺴﻠﻤﲔ ﻋﻦ ﻃﻮﺍﻋﻴﺔ ﻭﺍﺧﺘﻴﺎﺭ ﻷ‪‬ﺎ ﺗﺮﺿﻲ ﺑـﺬﻟﻚ ﺭ‪‬ـﺎ‬
‫ﻭﺗﺴﺘﺠﻠﺐ ﺑﻪ ﺭﲪﺘﻪ ﺇﻳﺎﻫﺎ ﻭ ﻓﻮﺯﻫﺎ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ﻗﺪ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ‪ " :‬ﹶﻗ ‪‬ﺪ ﺟَﺎ َﺀ ﹸﻛ ‪‬ﻢ ِﻣ ‪‬ﻦ ﺍﻟ ﱠﻠ ِﻪ ﻧ‪‬ﻮﺭ‪‬‬
‫َﻭ ِﻛﺘَﺎﺏ‪ ‬ﻣِﺒﲔ‪" ‬‬
‫)‪. (3‬‬
‫ﺇﱃ ﺃﻥ ﻳﻘﻮﻝ ‪ … " :‬ﻭﺍﺳﺘﺘﺐ ﻟﻠﺸﺮﻳﻌﺔ ﺃﻥ ﺗﺴﻠﻚ ﻟﺘﺤﺼﻴﻞ ﺫﻟﻚ ﻣﺴﻠﻜﲔ ﺳﻠﻜﺘﻬﻤﺎ ﲨﻴﻌﺎ‪.‬‬
‫ﺍﳌﺴﻠﻚ ﺍﻷﻭﻝ ‪ :‬ﻣﺴﻠﻚ ﺍﳊﺰﻡ ﰲ ﺇﻗﺎﻣﺔ ﺍﻟﺸﺮﻳﻌﺔ‪.‬‬
‫ﻭﺍﳌﺴﻠﻚ ﺍﻟﺜﺎﱐ ‪ :‬ﻣﺴﻠﻚ ﺍﻟﺘﻴﺴﲑ ﻭﺍﻟﺮﲪﺔ ﺑﻘﺪﺭ ﻻ ﻳﻔﻀﻲ ﺇﱃ ﺍﳔﺮﺍﻡ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ …‪ ،‬ﻭﻹﻛﻤﺎﻝ‬
‫ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺍﻟﻐﺎﻳﺔ ﻣﻦ ﻫﺬﺍ ﺍﳌﺴﻠﻚ ‪ -‬ﻳﻌﲏ ﺍﳌﺴﻠﻚ ﺍﻷﻭﻝ ‪ -‬ﺃﻗﺎﻡ ﻧﻈﺎﻡ ﺍﻟﺸﺮﻳﻌﺔ ﺃﻣﻨـﺎﺀ ﻭﻭﺯﻋــﺔ‬
‫)‪(4‬‬
‫ﻟﺘﻨﻔﻴـﺬ ﺃﺣﻜﺎﻣﻬﺎ ﻭﻣﻘﺎﺻﺪﻫﺎ ﰲ ﺍﻟﻨﺎﺱ ﺑﺎﻟﺮﻏﺒﺔ ﻭﺍﻟﺮﻫﺒﺔ ﺃﻋﲎ ﺑﺎﳌﻮﻋﻈﺔ ﻭﺍﻟﻘﻮﺓ "‬
‫ﻓﺈﻥ ﻣﺒﺪﺃ ﺍﳌﺴﺆﻭﻟﻴﺔ ﻣﺒﺪﺃ ﺃﺻﻴﻞ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻷﻧﻪ ﻣﺘﺮﺗﺐ ﻋﻦ ﻣﻘﺎﺻﺪﻫﺎ ﺍﻟﻌﺎﻣﺔ ﺍﻟﻜﱪﻯ‪،‬‬
‫ﻭﻫﻮ ﺿﺮﻭﺭﻱ ﻟﺘﺤﻘﻴﻖ ﺗﻠﻚ ﺍﳌﻘﺎﺻﺪ‪ ،‬ﻭﻣﻨﻊ ﺍﳔﺮﺍﻣﻬﺎ‪.‬‬
‫‪ ( 3‬ﻣﺒـﺪﺃ ﺍﻻﺳﺘﺨﻼﻑ ‪:‬‬
‫‪ -1‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﻣﻦ ﻛﺘﺎﺏ ﺃﺣﺎﺩﻳﺚ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ ‪ ،50‬ﻭ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺃﺣﺎﺩﻳﺚ ﺍﻷﻧﺒﻴﺎﺀ ‪ ،‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ ‪2996‬‬
‫‪ -2‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ‪ ،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪ ،‬ﺹ ‪.65 ،64‬‬
‫‪ -3‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ‪ ،‬ﺍﻵﻳﺔ ‪.15‬‬
‫‪ -4‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ‪ ،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪ ،‬ﺹ ‪.123 ،122‬‬
‫‪177‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ )ﺗﻨﻈﲑﻱ ‪ (02‬ﻣﺒﺎﺩﺉ ﻭ ﺃﺳﺲ ﻭ ﻗﻮﺍﻋﺪ ﻭﺧﺼﺎﺋﺺ ﻭﳑﻴﺰﺍﺕ ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ‪ :‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ‬
‫ﻣﺒﺪﺃ ﺍﻻﺳﺘﺨﻼﻑ ﻣﻦ ﺍﳌﺒﺎﺩﺉ ﺍﻷﺻﻠﻴﺔ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﻫﻮ ﻳﻔﻀﻲ ﺇﱃ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﺇﳕـﺎ‬
‫ﺃﻧﺰﻝ ﺇﱃ ﺍﻷﺭﺽ ﻟﻴﻨﻮﺏ ﻓﻴﻬﺎ ﻋﻦ ﺍﷲ ‪ ،‬ﻭ ﳜﻠﻔﻪ ﰲ ﺗﻌﻤﲑﻫﺎ ﻭﺗﺜﻤﲑﻫﺎ ﻭﺍﻟﱵ ﻫﻲ ﺧﻼﻓﺔ ﺍﷲ ﰲ ﺍﻷﺭﺽ‬
‫ﻓﻨﺤﺮﺹ ﻋﻠﻰ ﺻﻴﺎﻧﺔ ﺃﺳﺒﺎﺏ ﺍﳊﻴﺎﺓ ‪ ،‬ﻭﻧﻌﻤﻞ ﻋﻠﻰ ﺍﺳﺘﻤﺮﺍﺭﻫﺎ‪ ،‬ﻭﻫﺬﺍ ﻭﺍﺿﺢ ﻣﻦ ﻗﻮﻟﻪ ﺗﻌـﺎﱃ ‪َ ":‬ﻭِﺇ ﹾﺫ‬
‫ﻚ ِﻟ ﹾﻠ َﻤﻠﹶﺎِﺋ ﹶﻜ ِﺔ ِﺇﻧ‪‬ﻲ ﺟَﺎ ِﻋﻞﹲ ﻓِﻲ ﺍﹾﻟﹶﺄ ‪‬ﺭ ِ‬
‫ﻗﹶﺎ ﹶﻝ َﺭ‪‬ﺑ َ‬
‫ﺽ َﺧﻠِﻴ ﹶﻔ ﹰﺔ " )‪ (1‬ﻭﻣﻦ ﻗﻮﻟﻪ ﰲ ﺣﻖ ﺍﻷﻣﻢ ‪َ " :‬ﻭﻋَـ َﺪ ﺍﻟﻠﱠـ ‪‬ﻪ‬
‫ﻒ ﺍﻟﱠـﺬِﻳ َﻦ ﻣِـ ‪‬ﻦ‬
‫ﺨ ﹶﻠ َ‬
‫ﺽ ﹶﻛﻤَﺎ ﺍﺳ‪‬ـَﺘ ‪‬‬
‫ﺨ ِﻠ ﹶﻔ‪‬ﻨﻬ‪‬ﻢ ﻓِﻲ ﺍﹾﻟﹶﺄ ‪‬ﺭ ِ‬
‫ﺴَﺘ ‪‬‬
‫ﺕ ﹶﻟَﻴ ‪‬‬
‫ﺍﱠﻟﺬِﻳ َﻦ ﺁ َﻣﻨ‪‬ﻮﺍ ِﻣ ‪‬ﻨ ﹸﻜ ‪‬ﻢ َﻭ َﻋ ِﻤﻠﹸﻮﺍ ﺍﻟﺼ‪‬ﺎِﻟﺤَﺎ ِ‬
‫ﹶﻗ ‪‬ﺒ ِﻠ ِﻬ ‪‬ﻢ "‬
‫)‪. (2‬‬
‫ﻭﻗﺪ ﺁﻟﺖ ﺧﻼﻓﺔ ﺍﻷﻣﻢ ﺇﱃ ﺃﻣﺔ ﺍﻹﺳﻼﻡ ‪ ،‬ﻭﺫﻟﻚ ﻟﻜﻮ‪‬ﺎ ﺗﺪﻳﻦ ﺑﺎﻹﺳﻼﻡ ﺍﻟﺬﻱ ﻫـﻴﻤﻦ ﺑـﺸﺮﻳﻌﺘﻪ‬
‫ﻋﻠﻰ ﲨﻴﻊ ﺍﻟﺸﺮﺍﺋﻊ ﻭﻧﺴﺦ ﺍﻟﺸﺮﺍﺋﻊ ﺍﻷﺧﺮﻯ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ ‪َ " :‬ﻭ َﻣ ‪‬ﻦ َﻳ ‪‬ﺒَﺘ ِﻎ ﹶﻏ ‪‬ﻴ َﺮ ﺍﹾﻟِﺈ ‪‬ﺳﻠﹶﺎ ِﻡ ﺩِﻳﻨ‪‬ﺎ ﹶﻓ ﹶﻠ ‪‬ﻦ ‪‬ﻳ ﹾﻘﺒَـ ﹶﻞ‬
‫ِﻣ ‪‬ﻨﻪ‪َ ‬ﻭﻫ‪َ ‬ﻮ ﻓِﻲ ﺍﻟﹾﺂ ِﺧ َﺮ ِﺓ ِﻣ ‪‬ﻦ ﺍﹾﻟﺨَﺎ ِﺳﺮِﻳ َﻦ ")‪. (3‬ﻭﻷﻥ ﺍﷲ ﻗﺪ ﺷﻬﺪ ﳍﺬﻩ ﺍﻷﻣﺔ ﺑﺎﳋﲑﻳﺔ ﺣﻴﺚ ﻗﺎﻝ ‪ " :‬ﹸﻛ ‪‬ﻨ‪‬ﺘ ‪‬ﻢ‬
‫ﻑ َﻭَﺗ ‪‬ﻨ َﻬ ‪‬ﻮ ﹶﻥ َﻋ ‪‬ﻦ ﺍﹾﻟﻤ‪‬ﻨ ﹶﻜ ِﺮ َﻭ‪‬ﺗ ‪‬ﺆ ِﻣﻨ‪‬ﻮ ﹶﻥ ﺑِﺎﻟ ﱠﻠ ِﻪ "‬
‫ﺱ َﺗ ﹾﺄﻣ‪‬ﺮ‪‬ﻭ ﹶﻥ ﺑِﺎﹾﻟ َﻤ ‪‬ﻌﺮ‪‬ﻭ ِ‬
‫ﺖ ﻟِﻠﻨ‪‬ﺎ ِ‬
‫َﺧ ‪‬ﻴ َﺮ ﺃﹸ ‪‬ﻣ ٍﺔ ﺃﹸ ‪‬ﺧ ِﺮ َﺟ ‪‬‬
‫)‪.(4‬‬
‫ﻭ ﻳﺘﺮﺗﺐ ﻋﻦ ﻫﺬﺍ ﺍﳌﺒﺪﺃ ﺃﻥ ﺗﺘﻮﻓﺮ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﳌﻮﺍﺻﻔﺎﺕ ﺃﺑﺮﺯﻫﺎ‪.‬‬
‫‪ −‬ﺻﻼﺣﻴﺘﻬﺎ ﻟﻜﻞ ﺯﻣﺎﻥ ﻭﻣﻜﺎﻥ ‪ ،‬ﻭﻳﺘﺤﻘﻖ ﺫﻟﻚ ﺑﺄﻥ ﺗﻜﻮﻥ ﺃﺣﻜﺎﻣﻬـﺎ ﻣﻮﺍﻓﻘـﺔ ﻟﻠﻔﻄـﺮﺓ‬
‫ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﻟﻌﺎﻣﺔ ﻷ‪‬ﺎ ﲣﺎﻃﺐ ﰲ ﺍﻹﻧﺴﺎﻥ ﺇﻧﺴﺎﻧﻴﺘﻪ ﺍﻟﱵ ﺟﺒﻞ ﻋﻠﻴﻬﺎ‪.‬‬
‫‪ −‬ﺃﻥ ﺗﺮﻣﻲ ﺃﺣﻜﺎﻣﻬﺎ ﺇﱃ ﺇﺻﻼﺡ ﺍﻟﻔﻄﺮﺓ ﻭ ﻭﻗﺎﻳﺘﻬﺎ ﻣﻦ ﺍﻟﻔﺴﺎﺩ‪ ،‬ﻷﻥ ﺍﺧﺘﻼﻝ ﺍﻟﻔﻄـﺮﺓ ﻫـﻮ‬
‫ﺍﻟﺴﺒﺐ ﰲ ﺿﻼﻝ ﺍﻟﻨﺎﺱ ‪ ،‬ﻭﺍﺧﺘﻼﻓﻬﻢ ﻭﺗﻨﺎﻓﺮﻫﻢ ﺑﺪﻝ ﺗﻌﺎﻭ‪‬ﻢ ﻭﺗﺂﻟﻔﻬﻢ‪.‬‬
‫‪ −‬ﻛﻤﺎ ﲤﻜﻦ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺍﻣﺘﻼﻙ ﺍﻟﻮﻋﻲ ﺑﻨﻔﺴﻪ ‪،‬ﻭ ﻭﺟﻮﺩﻩ ﻷﻥ ﺫﻟﻚ ﻫﻮ ﺍﻟﺪﺍﻓﻊ ﺍﻷﺳﺎﺳـﻲ‬
‫ﺍﻟﺬﻱ ﳚﻌﻠﻪ ﻳﺘﺤﻤﻞ ﻣﺴﺆﻭﻟﻴﺘﻪ ﻗﺒﻞ ﻧﻔﺴﻪ ﻭﻏﲑﻩ ‪ ،‬ﻭﻫـﻲ ﲨﻴﻌﻬـﺎ ﳏﻘﻘـﺔ ﰲ ﺍﻟـﺸﺮﻳﻌﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬
‫ﻭﻣﺒﺪﺃ ﺍﻻﺳﺘﺨﻼﻑ ﻳﺴﺘﺨﻠﺺ ﻣﻦ ﺃﻗﻮﺍﻝ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﰲ ﻗﻮﻟﻪ ‪ " :‬ﺇﺫﺍ ﳓﻦ ﺍﺳـﺘﻘﺮﻳﻨﺎ ﻣـﻮﺍﺭﺩ‬
‫ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﻣﻘﺎﺻﺪﻫﺎ ﻣﻦ ﺍﻟﺘﺸﺮﻳﻊ ﺍﺳﺘﺒﺎﻥ ﻟﻨﺎ ﻣﻦ ﻛﻠﻴﺎﺕ ﺩﻻﺋﻠﻬﺎ ﻭﻣﻦ ﺟﺰﺋﻴﺎ‪‬ـﺎ‬
‫ﺍﳌﺴﺘﻘﺮﺍﺓ ﺃﻥ ﺍﳌﻘﺼﺪ ﺍﻟﻌﺎﻡ ﻣﻦ ﺍﻟﺘﺸﺮﻳﻊ ﻓﻴﻬﺎ ﻫﻮ ﺣﻔﻆ ﻧﻈﺎﻡ ﺍﻷﻣﺔ ﻭﺍﺳﺘﺪﺍﻣﺔ ﺻﻼﺣﻪ ﺑﺼﻼﺡ ﺍﳌﻬﻤﲔ‬
‫ﻋﻠﻴﻪ ﻭﻫﻮ ﻧﻮﻉ ﺍﻹﻧﺴﺎﻥ‪ .‬ﻭﻳﺸﻤﻞ ﺻﻼﺣﻪ ﺻﻼﺡ ﻋﻘﻠﻪ ﻭ ﺻﻼﺡ ﻋﻤﻠﻪ ﻭﺻﻼﺡ ﻣﺎ ﺑﲔ ﻳﺪﻳﻪ ﻣـﻦ‬
‫‪ -1‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ‪ ،‬ﺍﻵﻳﺔ ‪. 30‬‬
‫‪ - 2‬ﺳﻮﺭﺓ ﺍﻟﻨﻮﺭ ‪ ،‬ﺍﻵﻳﺔ ‪. 55‬‬
‫‪ - 3‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ‪ ،‬ﺍﻵﻳﺔ ‪. 85‬‬
‫‪ - 4‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ‪ ،‬ﺍﻵﻳﺔ ‪.110‬‬
‫‪178‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ )ﺗﻨﻈﲑﻱ ‪ (02‬ﻣﺒﺎﺩﺉ ﻭ ﺃﺳﺲ ﻭ ﻗﻮﺍﻋﺪ ﻭﺧﺼﺎﺋﺺ ﻭﳑﻴﺰﺍﺕ ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ‪ :‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ‬
‫)‪(1‬‬
‫‪.‬‬
‫ﻣﻮﺟﻮﺩﺍﺕ ﺍﻟﻌﺎﱂ ﺍﻟﺬﻱ ﻳﻌﻴﺶ ﻓﻴﻪ "‬
‫ﻭﰲ ﻗﻮﻟﻪ ‪ " :‬ﻭﺗﺘﺒﻌﻬﺎ ﺃﺩﻟﺔ ﻣﻦ ﻗﺒﻴﻞ ﺍﻹﳝﺎﺀ ﺟﺎﺀﺕ ﺩﺍﻟﺔ ﻋﻠىﺄﻥ ﺻﻼﺡ ﺍﳊﺎﻝ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﻣﻨﺔ ﻛﱪﻯ‬
‫ﳝﻦ ﺍﷲ ‪‬ﺎ ﻋﻠﻰ ﺍﻟﺼﺎﳊﲔ ﻣﻦ ﻋﺒﺎﺩﻩ ﺟﺰﺍﺀ ﳍﻢ ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ ‪َ ) :‬ﻭ َﻋ َﺪ ﺍﻟ ﱠﻠ ‪‬ﻪ ﺍﱠﻟﺬِﻳ َﻦ ﺁ َﻣﻨ‪‬ﻮﺍ ِﻣ ‪‬ﻨ ﹸﻜ ‪‬ﻢ َﻭ َﻋ ِﻤﻠﹸﻮﺍ‬
‫ﻒ ﺍﱠﻟﺬِﻳ َﻦ ِﻣ ‪‬ﻦ ﹶﻗ ‪‬ﺒ ِﻠ ِﻬ ‪‬ﻢ(‬
‫ﺨ ﹶﻠ َ‬
‫ﺽ ﹶﻛﻤَﺎ ﺍ ‪‬ﺳَﺘ ‪‬‬
‫ﺨ ِﻠ ﹶﻔ‪‬ﻨﻬ‪‬ﻢ ﻓِﻲ ﺍﹾﻟﹶﺄ ‪‬ﺭ ِ‬
‫ﺴَﺘ ‪‬‬
‫ﺕ ﹶﻟَﻴ ‪‬‬
‫ﺍﻟﺼ‪‬ﺎِﻟﺤَﺎ ِ‬
‫)‪(3) " . (2‬‬
‫ﻭﰲ ﻗﻮﻟﻪ ﻛﺬﻟﻚ ‪ " :‬ﻭﺇﺫ ﻗﺪ ﺃﺭﺍﺩ ﺍﷲ ﲝﻜﻤﺘﻪ ﺃﻥ ﻳﻜﻮﻥ ﺍﻹﺳﻼﻡ ﺁﺧﺮ ﺍﻷﺩﻳﺎﻥ ﺍﻟﱵ ﺧﺎﻃﺐ ﺍﷲ ‪‬ﺎ‬
‫ﻋﺒﺎﺩﻩ ﺗﻌﲔ ﺃﻥ ﻳﻜﻮﻥ ﺃﺻﻠﻪ ﺍﻟﺬﻱ ﻳﻨﺒﲏ ﻋﻠﻴﻪ ﻭﺻﻔﺎ ﻣﺸﺘﺮﻛﺎ ﺑﲔ ﺳﺎﺋﺮ ﺍﻟﺒﺸﺮ ﻭﻣﺴﺘﻘﺮﺍ ﰲ ﻧﻔﻮﺳـﻬﻢ‬
‫ﻭﻣﺮﺗﺎﺿﺔ ﻋﻠﻴﻪ ﺍﻟﻌﻘﻮﻝ ﺍﻟﺴﻠﻴﻤﺔ ﻣﻨﻬﻢ‪ ،‬ﺃﻻ ﻭﻫﻮ ﻭﺻﻒ ﺍﻟﻔﻄﺮﺓ ﺣﱴ ﺗﻜﻮﻥ ﺃﺣﻜﺎﻡ ﺍﻟﺸﺮﻳﻌﺔ ﻣﻘﺒﻮﻟـﺔ‬
‫ﻋﻨﺪ ﺃﻫﻞ ﺍﻵﺭﺍﺀ ﺍﻟﺮﺍﺟﺤﺔ ﻣﻦ ﺍﻟﻨﺎﺱ ﺍﻟﺬﻳﻦ ﻳﺴﺘﻄﻴﻌﻮﻥ ﻓﻬﻢ ﻣﻐﺰﺍﻫﺎ ﻓﻴﺘﻘﺒﻠﻮﺍ ﻣﺎ ﻳﺄﺗﻴﻬﻢ ﻣﻨـﻬﺎ ﺑﻨﻔـﻮﺱ‬
‫ﻣﻄﻤﺌﻨﺔ ﻭﺻﺪﻭﺭ ﻣﻨﺜﻠﺠﺔ ﻓﻴﺘﺒﻌﻮﻫﺎ ﺩﻭﻥ ﺗﺮﺩﺩ ﻭﻻ ﺍﻧﻘﻄﺎﻉ ‪،‬ﻭﺣﱴ ﻳﺘﺴﲎ ﻷﺭﻓﻌﻬﻢ ﻗﺪﺭﺍ ﰲ ﺍﻟﻔﻬﻢ ﳏﺎﺫﺍﺓ‬
‫ﻧﻈﺎﺋﺮﻫﺎ ﻭﺗﻔﺮﻳﻌﺎﺕ ﻓﺮﻭﻋﻬﺎ‪ ،‬ﻭﺣﱴ ﻳﻜﻮﻥ ﺗﻠﻘﻲ ﺑﻘﻴﺔ ﻃﺒﻘﺎﺕ ﺍﻷﻣﺔ ﺍﻟﺬﻳﻦ ﱂ ﻳﺒﻠﻐﻮﺍ ﻣـﺴﺘﻮﻯ ﺃﻫـﻞ‬
‫)‪(4‬‬
‫ﺍﻵﺭﺍﺀ ﺍﻟﺮﺍﺟﺤﺔ ﺇﻳﺎﻫﺎ ﺗﻠﻘﻴﺎ ﻋﻦ ﻃﻴﺐ ﻧﻔﺲ ﻭﻳﺴﻬﻞ ﺍﻣﺘﺜﺎﳍﻢ ﳌﺎ ﻳﺆﻣﺮﻭﻥ ﺑﻪ ﻣﻨﻬﺎ "‬
‫ﻋﻠﻰ ﺍﻟﻔﺮﺩ ﺍﳌﺴﻠﻢ ﻭﻋﻠﻰ ﺍ‪‬ﻤﻮﻉ ﺍﻹﺳﻼﻣﻲ ﺍﻟﻨﻬﻮﺽ ﺑﺄﻋﺒﺎﺀ ﺧﻼﻓﺔ ﺍﷲ ﰲ ﺃﺭﺿﻪ ‪ ،‬ﻭﺍﻟﱵ ﻋﻠﻴﻬـﺎ‬
‫ﺍﳌﻌﻮﻝ ﰲ ﺣﻔﻆ ﻧﻈﺎﻡ ﺍﻟﻌﺎﱂ‪ ،‬ﻭﻣﻦ ﲦﺔ ﻓﺈﻥ ﺍﻻﺳﺘﺨﻼﻑ ﻣﺒﺪﺃ ﺃﺳﺎﺳﻲ ﰲ ﻧﻈﺮ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻷﻥ‬
‫ﺍﻧﺘﺸﺎﺭ ﺍﻟﺪﻳﻦ ﻭﺑﻘﺎﺀ ﺗﺄﺛﲑﻩ ﻳﺘﻄﻠﺐ ﺷﻌﻮﺭ ﺍﻹﻧﺴﺎﻥ ﺑﻜﻮﻧﻪ ﻣﺴﺘﺨﻠﻔﺎﻋﻦ ﺍﷲ‪.‬‬
‫‪ (4‬ﻣﺒﺪﺃ ﺍﳌﺴﺎﻭﺍﺓ ‪:‬‬
‫ﻳﺮﻯ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﺃﻥ ﻫﺬﺍ ﺍﳌﺒﺪﺃ ﺍﻟﺬﻱ ﻳﺴﺘﺨﻠﺺ ﻣﻦ ﻗﻮﻟـﻪ ﺃﻥ ﺑﻨـﺎﺀ‬
‫ﺍﻟﺸﺮﻳﻌﺔ ﻋﻠﻰ ﺍﻟﻔﻄﺮﺓ ﻭﺍﳌﺴﺎﻭﺍﺓ ﺿﺮﻭﺭﻱ ﻟﻨﻔﻮﺫ ﺍﻟﺸﺮﻳﻌﺔ ‪ ،‬ﻭﺍﺳﺘﻤﺮﺍﺭﻳﺔ ﻭﺟﻮﺩﻫﺎ ﻭﺗﺄﺛﲑﻫﺎ‪ ،‬ﻛﻤﺎ ﺃﻧـﻪ‬
‫ﺿﺮﻭﺭﻱ ﺣﻴﺚ ﻳﺴﻬﻢ ﰲ ﲤﺘﲔ ﺃﻭﺍﺻﺮ ﺍﻷﻣﺔ ﻭﺷﺪ ﳊﻤﺘﻬﺎ‪ ،‬ﻛﻤﺎ ﺃﻧﻪ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻘﺎﺩﺓ ﺃﺩﺍﺓ ﻻﺳﺘـﺸﻌﺎﺭ‬
‫ﺣﺎﺟﺎﺕ ﺃﻓﺮﺍﺩ ﺍﻷﻣﺔ‪ ،‬ﻭﺍﻟﺘﻌﺮﻑ ﻋﻠﻰ ﺣﺪﻭﺩ ﺍﺳﺘﻄﺎﻋﺘﻬﺎ ﻣﻦ ﺍﻟﺘﺤﻤﻞ ﻓﲑﻓﻘﻮﻥ ‪‬ﺎ ‪ ،‬ﻭﻻ ﻳﻜﻠﻔﻮﻥ ﺍﻟﻨﺎﺱ‬
‫ﺲ ﺣَـ ‪‬ﺪﹶﺛﻨَﺎ ﺍﻟﹾـﹶﺄ ‪‬ﻋ َﻤﺶ‪ ‬ﻋَـ ِﻦ‬
‫ﻣﺎ ﻻ ﻳﻄﻴﻘﻮﻥ‪ ،‬ﻟﻘﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ‪َ )) :‬ﺣ ‪‬ﺪﹶﺛﻨَﺎ ﻋِﻴﺴَﻰ ‪‬ﺑ ‪‬ﻦ ﻳ‪‬ﻮﻧ‪َ ‬‬
‫ﺍﹾﻟ َﻤ ‪‬ﻌﺮ‪‬ﻭ ِﺭ ‪‬ﺑ ِﻦ ﺳ‪َ ‬ﻮ‪‬ﻳ ٍﺪ ﻗﹶﺎ ﹶﻝ َﺩ َﺧ ﹾﻠﻨَﺎ َﻋﻠﹶﻰ ﹶﺃﺑِﻲ ﹶﺫ ‪‬ﺭ ﺑِﺎﻟ ‪‬ﺮَﺑ ﹶﺬ ِﺓ ﹶﻓِﺈﺫﹶﺍ َﻋ ﹶﻠ ‪‬ﻴ ِﻪ ‪‬ﺑ ‪‬ﺮﺩ‪َ ‬ﻭ َﻋﻠﹶﻰ ﹸﻏﻠﹶﺎ ِﻣ ِﻪ ِﻣ ﹾﺜﻠﹸﻪ‪ ‬ﹶﻓ ﹸﻘ ﹾﻠﻨَﺎ ﻳَﺎ ﹶﺃﺑَـﺎ‬
‫ﺴ ‪‬ﻮَﺗﻪ‪ ‬ﹶﺛ ‪‬ﻮﺑ‪‬ﺎ ﹶﻏ ‪‬ﻴ َﺮﻩ‪ ‬ﻗﹶﺎ ﹶﻝ َﺳ ِﻤ ‪‬ﻌﺖ‪َ ‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﻠﱠـ ِﻪ‬
‫ﺖ ﺣ‪ ‬ﱠﻠ ﹰﺔ َﻭ ﹶﻛ َ‬
‫ﻚ ِﺇﻟﹶﻰ ﺑ‪ ‬ﺮ ِﺩ َﻙ ﹶﻓﻜﹶﺎَﻧ ‪‬‬
‫ﺕ ﺑ‪ ‬ﺮ َﺩ ﹸﻏﻠﹶﺎ ِﻣ َ‬
‫ﹶﺫ ‪‬ﺭ ﹶﻟ ‪‬ﻮ ﹶﺃ َﺧ ﹾﺬ َ‬
‫ﺖ َﻳ َﺪﻳ‪‬ـ ِﻪ‬
‫ﺤ َ‬
‫ﺖ ﹶﺃ‪‬ﻳﺪِﻳ ﹸﻜ ‪‬ﻢ ﹶﻓ َﻤ ‪‬ﻦ ﻛﹶﺎ ﹶﻥ ﹶﺃﺧ‪‬ﻮ ‪‬ﻩ َﺗ ‪‬‬
‫ﺤ َ‬
‫ﺻﻠﱠﻰ ﺍﻟﻠﱠﻬﻢ َﻋ ﹶﻠ ‪‬ﻴ ِﻪ َﻭ َﺳ ﱠﻠ َﻢ َﻳﻘﹸﻮ ﹸﻝ ِﺇ ‪‬ﺧﻮَﺍ‪‬ﻧ ﹸﻜ ‪‬ﻢ َﺟ َﻌ ﹶﻠﻬ‪‬ﻢ‪ ‬ﺍﻟ ﱠﻠ ‪‬ﻪ َﺗ ‪‬‬
‫َ‬
‫‪ -1‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ‪ ،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪ ،‬ﺹ ‪.63‬‬
‫‪ -2‬ﺳﻮﺭﺓ ﺍﻟﻨﻮﺭ ‪،‬ﺍﻵﻳﺔ ‪. 55‬‬
‫‪ -3‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ‪ ،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪ ،‬ﺹ ‪.64‬‬
‫‪ -4‬ﻧﻔﺲ ﺍﳌﺼﺪﺭ‪ ،‬ﺹ ‪.88‬‬
‫‪179‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ )ﺗﻨﻈﲑﻱ ‪ (02‬ﻣﺒﺎﺩﺉ ﻭ ﺃﺳﺲ ﻭ ﻗﻮﺍﻋﺪ ﻭﺧﺼﺎﺋﺺ ﻭﳑﻴﺰﺍﺕ ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ‪ :‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ‬
‫ﹶﻓ ﹾﻠ‪‬ﻴ ﹾﻄ ِﻌ ‪‬ﻤ ‪‬ﻪ ِﻣﻤ‪‬ﺎ َﻳ ﹾﺄ ﹸﻛ ﹸﻞ َﻭﹾﻟَﻴ ﹾﻜﺴ‪‬ﻪ‪ِ ‬ﻣﻤ‪‬ﺎ َﻳ ﹾﻠَﺒﺲ‪َ ‬ﻭﻟﹶﺎ ﻳ‪ ‬ﹶﻜ ﱢﻠ ﹾﻔﻪ‪ ‬ﻣَﺎ َﻳ ‪‬ﻐ ِﻠﺒ‪‬ﻪ‪ ‬ﹶﻓِﺈ ﹾﻥ ﹶﻛ ﱠﻠ ﹶﻔﻪ‪ ‬ﻣَﺎ َﻳ ‪‬ﻐ ِﻠﺒ‪‬ﻪ‪ ‬ﹶﻓ ﹾﻠﻴ‪ِ ‬ﻌ ‪‬ﻨﻪ‪. 1(( ‬ﻭﻛﻮﻥ‬
‫ﻫﺬﺍ ﺍﳌﺒﺪﺃ ﻣﻦ ﺃﺳﺎﺳﻴﺎﺕ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺛﺎﺑﺖ ﺑﺎﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ ‪.‬‬
‫ﺱ ِﺇﻧ‪‬ﺎ َﺧ ﹶﻠ ﹾﻘﻨَﺎ ﹸﻛ ‪‬ﻢ ِﻣ ‪‬ﻦ ﹶﺫ ﹶﻛ ٍﺮ َﻭﺃﹸﻧﺜﹶـﻰ َﻭ َﺟ َﻌ ﹾﻠﻨَـﺎﻛﹸ ‪‬ﻢ‬
‫ﺃﻣﺎ ﺍﻟﻘﺮﺁﻥ ﻓﻘﺪ ﺟﺎﺀ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ :‬ﻳَﺎ ﹶﺃ‪‬ﻳﻬَﺎ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫‪‬ﺷﻌ‪‬ﻮﺑ‪‬ﺎ َﻭ ﹶﻗﺒَﺎِﺋ ﹶﻞ ِﻟَﺘﻌَﺎ َﺭﻓﹸﻮﺍ ِﺇ ﱠﻥ ﹶﺃ ﹾﻛ َﺮ َﻣﻜﹸ ‪‬ﻢ ِﻋ ‪‬ﻨ َﺪ ﺍﻟ ﱠﻠ ِﻪ ﹶﺃ‪‬ﺗﻘﹶﺎ ﹸﻛ ‪‬ﻢ ِﺇ ﱠﻥ ﺍﻟ ﱠﻠ َﻪ َﻋﻠِﻴﻢ‪َ ‬ﺧِﺒﲑ‪(2) ‬ﻭﻗـﻮﻟﻪ ﺗﻌـﺎﱃ ‪ِ":‬ﺇ ﱠﻥ‬
‫)‪(3‬‬
‫َﻫ ِﺬ ِﻩ ﹸﺃ ‪‬ﻣ‪‬ﺘ ﹸﻜ ‪‬ﻢ ﺃﹸ ‪‬ﻣ ﹰﺔ ﻭَﺍ ِﺣ َﺪ ﹰﺓ َﻭﹶﺃﻧَﺎ َﺭ‪‬ﺑ ﹸﻜ ‪‬ﻢ ﻓﹶﺎ ‪‬ﻋ‪‬ﺒﺪ‪‬ﻭ ِﻥ "‪.‬‬
‫" ﻓﺈﺫﺍ ﻋﻠﻤﻨﺎ ﺃﻥ ﺍﳌﺴﻠﻤﲔ ﺳﻮﺍﺀ ﺑﺄﺻﻞ ﺍﳋﻠﻘﺔ ‪ ،‬ﻭﺍﲢﺎﺩ ﺍﻟﺪﻳﻦ ﲢﻘﻘﻨﺎ ﺃ‪‬ﻢ ﺃﺣﻘﺎﺀ ﺑﺎﻟﺘﺴﺎﻭﻱ ﰲ ﺗﻌﻠﻖ‬
‫ﺧﻄﺎﺏ ﺍﻟﺸﺮﻳﻌﺔ ‪‬ﻢ ‪.‬ﻻ ﻳﺆﺛﺮ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﺘﺴﺎﻭﻱ ﻣﺆﺛﺮ ﻣﻦ ﻗﻮﺓ ﺃﻭ ﺿﻌﻒ‪ ،‬ﻓﻼ ﺗﻜﻮﻥ ﻋﺰﺓ ﺍﻟﻌﺰﻳﺰ‬
‫ﺯﺍﺋﺪﺓ ﻟﻪ ﻣﻦ ﺁﺛﺎﺭ ﺍﻟﺘﺸﺮﻳﻊ ‪ ،‬ﻭﻻ ﺿﻌﻒ ﺍﻟﺬﻟﻴﻞ ﺣﺎﺋﻼ ﺑﻴﻨﻪ ﻭﺑﲔ ﻣﺴﺎﻭﺍﺓ ﻏﲑﻩ ﰲ ﺁﺛﺎﺭ ﺍﻟﺘﺸﺮﻳﻊ‪.....‬‬
‫ﺍﻟﻌﺎﱂ ﲝﺴﺐ ﺍﻟﻔﻄﺮﺓ ﻭﻻ ﺃﺛﺮ ﳌﺎ ﺑﻴﻨﻬﻢ ﻣﻦ ﺍﻻﺧﺘﻼﻑ ﺑـﺎﻷﻟﻮﺍﻥ ﻭﺍﻟـﺼﻮﺭ ﻑ " ﻓﺎﳌـﺴﺎﻭﺍﺓ ﰲ‬
‫ﺍﻟﺘﺸﺮﻳﻊ ﻟﻸﻣﺔ ﻧﺎﻇﺮﺓ ﺇﱃ ﺗﺴﺎﻭﻳﻬﻢ ﰲ ﺍﳋﻠﻘﺔ ﻭﻓﺮﻭﻋﻬﺎ ﳑﺎ ﻻ ﻳﺆﺛﺮ ﺍﻟﺘﻤﺎﻳﺰ ﻓﻴﻪ ﺃﺛﺮﺍ ﻱ ﺻﻼﺡ ﺍﻟﻌﺎﱂ‪.‬‬
‫ﻓﺎﻟﻨﺎﺱ ﺳﻮﺍﺀ ﰲ ﺍﻟﺒﺸﺮﻳﺔ )ﻛﻠﻜﻢ ﻣﻦ ﺁﺩﻡ( ﻭﰲ ﺣﻘﻮﻕ ﺍﳊﻴﺎﺓ ﰲ ﻫﺬﺍ ﻭﺍﻟﺴﻼﺋﻞ ﻭﺍﳌـﻮﺍﻃﻦ‪ .‬ﻓـﻼ‬
‫ﺟﺮﻡ ﻧﺸﺄ ﻋﻦ ﻫﺬﺍ ﺍﻻﺳﺘﻮﺍﺀ ﻓﻴﻤﺎ ﺫﻛﺮ ﺗﺴﺎﻭﻳﻬﻢ ﰲ ﺃﺻﻮﻝ ﺍﻟﺘﺸﺮﻳﻊ ﻣﺜﻞ ﺣﻖ ﺍﻟﻮﺟﻮﺩ ﺍﳌﻌﱪ ﻋﻨـﻪ‬
‫ﲝﻔﻆ ﺍﻟﻨﻔﺲ ﻭﺣﻔﻆ ﺍﻟﻨﺴﺐ‪ .‬ﻭﰲ ﻭﺳﺎﺋﻞ ﺍﳊﻴﺎﺓ ﺍﳌﻌﱪ ﻋﻨﻬﺎ ﲝﻔﻆ ﺍﳌﺎﻝ … ﻭﺃﻋﻈﻢ ﺫﻟﻚ ﺣـﻖ‬
‫)‪(4‬‬
‫ﺍﻻﻧﺘﺴﺎﺏ ﺇﱃ ﺍﳉﺎﻣﻌﺔ ﺍﻟﺪﻳﻨﻴﺔ ﺍﳌﻌﱪ ﻋﻨﻬﺎ ﲝﻔﻆ ﺍﻟﺪﻳﻦ "‪.‬‬
‫ﺇﻥ ﺍﻹﻗﺮﺍﺭ ﲟﺒﺪﺃ ﺍﳌﺴﺎﻭﺍﺓ ﻭﺍﳋﻠﻖ ‪ ،‬ﻫﻮ ﺍﻷﺳﺎﺱ ﺍﻟﺬﻱ ﺗﺘﺮﺗﺐ ﻋﻨﻪ ﺍﳌﻘﺎﺻـﺪ ﺍﻟﻌﺎﻣـﺔ ﰲ ﺻـﻼﺡ‬
‫ﻭﺟﻮﺩﻫﻢ ‪ ،‬ﻭﺍﻟﻘﻮﻝ ‪‬ﺎ ﻳﻴﺴﺮ ﻟﻠﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﲢﻘﻴﻖ ﻣﻘﺎﺻﺪﻫﺎ ﺍﻟﱵ ﻣﻦ ﺑﻴﻨﻬﺎ ﺍﻓﺮﺍﺩ ﺍﻟﻌﺒﻮﺩﻳﺔ ﷲ‬
‫ﺫﺍﺗﻪ ﻭﺗﱰﻳﻬﻪ ﻋﻦ ﺍﻟﺸﺮﻳﻚ ﻭﺍﳌﻀﺎﺩ‪ ،‬ﻭﺻﻴﺎﻧﺔ ﺍﻟﺸﺮﻳﻌﺔ ﻣﻦ ﺍﳌﺨﺎﻟﻒ ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣـﻦ ﺍﳌﻘﺎﺻـﺪ‬
‫ﺍﻟﻜﱪﻯ ‪.‬‬
‫‪ (5‬ﻣﺒﺪﺃ ﺍﻟﺴﻤﺎﺣﺔ ﻭ ﺍﻟﻴﺴﺮ ‪:‬‬
‫ﻫﺬﺍ ﺍﳌﺒﺪﺃ ﻣﺜﺒﺖ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪ ،‬ﻭﻋﻠﻰ ﺃﺳﺎﺳﻪ ﺍﺗﺼﻔﺖ ﺍﻟﺸﺮﻳﻌﺔ ﺑﺎﻟﺴﻤﺎﺣﺔ‪ ،‬ﻭﺍﲡﻬﺖ ﺇﱃ‬
‫ﺍﻟﺘﻴﺴﲑ‪ ،‬ﺇﺫ ﻻ ﻣﱪﺭ ﻟﺬﻟﻚ ﻟﻮ ﱂ ﺗﺄﺧﺬ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﲟﺒﺪﺇ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﺧﻠﻖ ﻣﻦ ﺿﻌﻒ‪ ،‬ﻭﻣﻦ‬
‫ﲦﺔ ﻓﺈﻥ ﺇﻗﺮﺍﺭﻫﺎ ﺍﳌﺴﺒﻖ ﺑﻀﻌﻒ ﺍﻹﻧﺴﺎﻥ ﻫﻮ ﺍﻟﺬﻱ ﺣﺪﺍ ‪‬ﺎ ﺇﱃ ﺍﻟﺘﻴـﺴﲑ ﻭﺍﺻـﻄﺒﺎﻍ ﺃﺣﻜﺎﻣﻬـﺎ‬
‫ﺑﺎﻟﺴﻤﺎﺣﺔ "ﻭﺃﻗﻮﻝ ‪ :‬ﺇﻥ ﺣﻜﻤﺔ ﺍﻟﺴﻤﺎﺣﺔ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺃﻥ ﺍﷲ ﺟﻌﻞ ﻫﺬﻩ ﺍﻟﺸﺮﻳﻌﺔ ﺩﻳﻦ ﺍﻟﻔﻄـﺮﺓ ‪.‬‬
‫‪-1‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ‪ ،‬ﺳﻨﻦ ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﺩﺏ ‪ ،‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ ‪ ،4491‬ﺍﻟﻘﺮﺹ ﺍﳌﻀﻐﻮﻁ‪ ،‬ﻣﻮﺳﻮﻋﺔ ﺍﳊﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ‪ ،‬ﺍﻹﺻﺪﺍﺭ ﺃ‪..1 .2‬‬
‫‪ -2‬ﺳﻮﺭﺓ ﺍﳊﺠﺮﺍﺕ ‪ ،‬ﺍﻵﻳﺔ ‪.13‬‬
‫‪ -3‬ﺳﻮﺭﺓ ﺍﻷﻧﺒﻴﺎﺀ ‪ ،‬ﺍﻵﻳﺔ ‪، 92‬ﻭﻣﺜﻠﻬﺎ ﰲ ﺳﻮﺭﺓ ﺍﳌﺆﻣﻨﻮﻥ ﺭﻗﻢ ‪" 52‬ﻭﺍﻥ ﻫﺬﻩ ﺃﻣﺘﻜﻢ ﺃﻣﺔ ﻭﺍﺣﺪﺓ ﻭﺃﻧﺎ ﺭﺑﻜﻢ ﻓﺎﺗﻘﻮﻥ(‬
‫‪ -4‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ‪ ،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪ ،‬ﺹ ‪96-.95‬‬
‫‪180‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ )ﺗﻨﻈﲑﻱ ‪ (02‬ﻣﺒﺎﺩﺉ ﻭ ﺃﺳﺲ ﻭ ﻗﻮﺍﻋﺪ ﻭﺧﺼﺎﺋﺺ ﻭﳑﻴﺰﺍﺕ ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ‪ :‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ‬
‫ﻭﺃﻣﻮﺭ ﺍﻟﻔﻄﺮﺓ ﺭﺍﺟﻌﺔ ﺇﱃ ﺍﳉﺒﻠﺔ ﻓﻬﻲ ﻛﺎﺋﻨﺔ ﰲ ﺍﻟﻨﻔﻮﺱ ﺳﻬﻞ ﻋﻠﻴﻬﺎ ﻗﺒﻮﳍﺎ‪ .‬ﻭﻣﻦ ﺍﻟﻔﻄﺮﺓ ﺍﻟﻨﻔﻮﺭ ﻣﻦ‬
‫ﺿﻌِﻴﻔﹰﺎ ()‪ (1‬ﻭﻗـﺪ ﺃﺭﺍﺩ‬
‫ﻒ َﻋ ‪‬ﻨ ﹸﻜ ‪‬ﻢ َﻭﺧ‪ِ ‬ﻠ َﻖ ﺍﹾﻟﺈِﻧﺴَﺎ ﹸﻥ َ‬
‫ﺨ ﱢﻔ َ‬
‫ﺍﻟﺸﺪﺓ ﻭﺍﻻﻋﻨﺎﺕ ﻗﺎﻝ ﺗﻌﺎﱃ) ‪‬ﻳﺮِﻳ ‪‬ﺪ ﺍﻟ ﱠﻠ ‪‬ﻪ ﹶﺃ ﹾﻥ ﻳ‪َ ‬‬
‫ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﺗﻜﻮﻥ ﺷﺮﻳﻌﺔ ﺍﻹﺳﻼﻡ ﺷﺮﻳﻌﺔ ﻋﺎﻣﺔ ﻭﺩﺍﺋﻤﺔ ﻓﺎﻗﺘﻀﻰ ﺫﻟﻚ ﺃﻥ ﻳﻜﻮﻥ ﺗﻨﻔﻴـﺬﻫﺎ ﺑـﲔ‬
‫)‪. (2‬‬
‫ﺍﻷﻣﺔ ﺳﻬﻼ‪ .‬ﻭﻻ ﻳﻜﻮﻥ ﺫﻟﻚ ﺇﻻ ﺇﺫﺍ ﺍﻧﺘﻔﻰ ﻋﻨﻬﺎ ﺍﻹﻋﻨﺎﺕ …‪" ..‬‬
‫ﺇﻥ ﺍﺗﺼﺎﻑ ﺍﻟﺸﺮﻳﻌﺔ ﺑﺎﻟﺴﻤﺎﺣﺔ ﻣﺎ ﻛﺎﻥ ﺇﻻ ﻟﻌﻠﻢ ﺍﷲ ﺑﻀﻌﻒ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﺩﻝ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬
‫ﺍﻟﺬﻱ ﻭﺿﺢ ﻋﻤﻮﻣﻴﺔ ﺍﻟﺸﺮﻳﻌﺔ ﻭﺍﺗﺼﺎﻓﻬﺎ ﺑﺎﻟﺴﻤﺎﺣﺔ ﺣﱴ ﺗﻘﺒﻞ ﻣﻦ ﺍﳉﻤﻴﻊ‪.‬‬
‫‪ (6‬ﻣﺒﺪﺃ ﺍﻟﻌﻤﻮﻣﻴﺔ ‪:‬‬
‫ﺇﻥ ﻫﺬﺍ ﺍﳌﺒﺪﺃ ﻻ ﳜﺘﻠﻒ ﻓﻴﻪ ﺍﺛﻨﺎﻥ ‪ ،‬ﻓﻘﺪ ﺗﻮﺍﺗﺮﺕ ﺍﻟﺸﻮﺍﻫﺪ ﻋﻠﻰ ﻋﻤﻮﻣﻴﺔ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺣـﱴ‬
‫ﺑﻠﻐﺖ ﺣﺪ ﺍﻟﺘﻮﺍﺗﺮ‪.‬‬
‫ﻭﻣﺒﺪﺃ ﺍﻟﻌﻤﻮﻣﻴﺔ ﻣﺒﺪﺃ ﺃﺻﻴﻞ ﻭﺃﺳﺎﺳﻲ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‪،‬ﻭﻗﺪ ﺍﻗﺘﻀﺘﻪ ﺣﻘﻴﻘﺔ ﻛﻮﻥ ﺍﻟـﺸﺮﻳﻌﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﺟﺎﺀﺕ ﺧﺎﲤﺔ ﻟﻸﺩﻳﺎﻥ ‪ ،‬ﻭﻣﻬﻴﻤﻨﺔ ﻋﻠﻰ ﺍﻟﺸﺮﺍﺋﻊ ﺍﻟﺴﺎﺑﻘﺔ‪ ،‬ﻭﻫﻲ ﺑﺎﻋﺘﺒﺎﺭﻫﺎ ﻛﺬﻟﻚ ﺍﺳﺘﻠﺰﻡ‬
‫ﺃﻥ ﺗﻜﻮﻥ ﻋﺎﻣﺔ ‪،‬ﻭﻋﻤﻮﻣﻴﺘﻬﺎ ﺗﻘﺘﻀﻲ ﺃﻥ ﺗﻜﻮﻥ ﰲ ﻣﺘﻨﺎﻭﻝ ﺍﻟﺒﺸﺮ ﲨﻴﻌﻬﻢ‪ ،‬ﻭﺃﻥ ﺗﻜﻮﻥ ﻣﻦ ﻧﺎﺣﻴـﺔ‬
‫ﺃﺧﺮﻯ ﻣﺮﻧﺔ ﻃﻴﻌﺔ ﲝﻴﺚ ﳝﻜﻦ ﺃﻥ ﺗﺘﻜﻴﻒ ﻣﻊ ﺗﻐﲑ ﺍﻟﻌﺼﻮﺭ‪ ،‬ﻭﻻ ﻧﻘﺼﺪ ﺑﺎﳌﺮﻭﻧﺔ ﻭﺍﻟﻄﻮﺍﻋﻴﺔ ﻗﺎﺑﻠﻴـﺔ‬
‫ﺃﺣﻜﺎﻣﻬﺎ ﻟﻠﺘﻐﻴﲑ‪ ،‬ﻭﺇﳕﺎ ﻧﻌﲏ ﺃ‪‬ﺎ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﱰﻉ ﺇﱃ ﻭﺿﻊ ﺍﻷﺻﻮﻝ ﺍﻟﻌﺎﻣﺔ ﺑﺪﻻ ﻣﻦ ﺍﻟﺘﺮﻛﻴﺰ ﻋﻠـﻰ‬
‫ﺍﳉﺰﺋﻴﺎﺕ ﺍﻟﺘﺸﺮﻳﻌﻴﺔ ﻭﺍﻟﺘﻔﺎﺻﻴﻞ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺑﺎﻟﻀﺒﻂ ﻣﺎ ﺭﻛﺰﺕ ﻋﻠﻴﻪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭ"ﻣﻌﻠﻮﻡ‬
‫ﺑﺎﻟﻀﺮﻭﺭﺓ ﻣﻦ ﺍﻟﺪﻳﻦ ﺃﻥ ﺷﺮﻳﻌﺔ ﺍﻹﺳﻼﻡ ﺟﺎﺀﺕ ﺷﺮﻳﻌﺔ ﻋﺎﻣﺔ ﺩﺍﻋﻴﺔ ﲨﻴﻊ ﺍﻟﺒﺸﺮ ﺇﱃ ﺍﺗﺒﺎﻋﻬﺎ ﻷ‪‬ﺎ ﳌﺎ‬
‫ﻛﺎﻧﺖ ﺧﺎﲤﺔ ﺍﻟﺸﺮﺍﺋﻊ ﺍﺳﺘﻠﺰﻡ ﺫﻟﻚ ﻋﻤﻮﻣﻬﺎ ﻻ ﳏﺎﻟﺔ ﺳﺎﺋﺮ ﺃﻗﻄﺎﺭ ﺍﳌﻌﻤﻮﺭ ﻭﰲ ﺳﺎﺋﺮ ﺃﺯﻣﻨﺔ ﻫـﺬﺍ‬
‫ﺍﻟﻌﺎﱂ‪ .‬ﻭﺍﻷﺩﻟﺔ ﻋﻠﻰ ﺫﻟﻚ ﻛﺜﲑﺓ ﻣﻦ ﻧﺼﻮﺹ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ ﺍﻟﺼﺤﻴﺤﺔ ﲝﻴﺚ ﺑﻠﻐﺖ ﻣﺒﻠﻎ ﺍﻟﺘـﻮﺍﺗﺮ‬
‫)‪(3‬‬
‫ﺍﳌﻌﻨﻮﻱ "‪.‬‬
‫ﻭﻳﺘﻀﺢ ﻟﻨﺎ ﺑﻌﺪ ﺃﻥ ﻫﺬﻩ ﺍﻟﻌﻤﻮﻣﻴﺔ ﻫﻲ ﺍﻟﱵ ﺍﻗﺘﻀﺖ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻟﺘﺴﻮﻳﺔ ﰲ ﺃﺣﻜﺎﻣﻬﺎ ﺑﲔ ﺍﳉﻤﻴـﻊ‪،‬‬
‫ﻭﻣﺮﺍﻋﺎﺓ ﻣﺴﺘﻄﺎﻉ ﺍﻟﺒﺸﺮ " ﻭﻣﻦ ﺃﻋﻈﻢ ﻣﺎ ﻳﻘﺘﻀﻴﻪ ﻋﻤﻮﻡ ﺍﻟﺸﺮﻳﻌﺔ ﺃﻥ ﺗﻜﻮﻥ ﺃﺣﻜﺎﻣﻬﺎ ﺳﻮﺍﺀ ﻟـﺴﺎﺋﺮ‬
‫ﺍﻷﻣﻢ ﺍﳌﺘﺒﻌﲔ ﳍﺎ ﺑﻘﺪﺭ ﺍﻻﺳﺘﻄﺎﻋﺔ ‪ ،‬ﻷﻥ ﺍﻟﺘﻤﺎﺛﻞ ﰲ ﺇﺟﺮﺍﺀ ﺍﻷﺣﻜﺎﻡ ﻭﺍﻟﻘﻮﺍﻧﲔ ﻋﻮﻥ ﻋﻠﻰ ﺣـﺼﻮﻝ‬
‫)‪.(4‬‬
‫ﺍﻟﻮﺣﺪﺓ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﰲ ﺍﻷﻣﺔ "‬
‫‪ -1‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ‪ ،‬ﺍﻵﻳﺔ ‪. 28‬‬
‫‪ -2‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ‪ ،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪ ،‬ﺹ ‪.61‬‬
‫‪ -3‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ‪ ،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪ ،‬ﺹ ‪.88‬‬
‫‪ -4‬ﻧﻔﺲ ﺍﳌﺼﺪﺭ‪ ،‬ﺹ‪.89‬‬
‫‪181‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ )ﺗﻨﻈﲑﻱ ‪ (02‬ﻣﺒﺎﺩﺉ ﻭ ﺃﺳﺲ ﻭ ﻗﻮﺍﻋﺪ ﻭﺧﺼﺎﺋﺺ ﻭﳑﻴﺰﺍﺕ ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ‪ :‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ‬
‫ﻭﻳﺘﻀﺢ ﺃﻥ ﻣﻦ ﻣﻘﺘﻀﻴﺎﺕ ﻋﻤﻮﻣﻴﺔ ﺍﻟﺸﺮﻳﻌﺔ ﺃﻥ ﺗﺴﺎﻕ ﺃﺣﻜﺎﻣﻬﺎ ﰲ ﺷﻜﻞ ﻛﻠﻴـﺎﺕ‪ ،‬ﻭﻣﻌـﺎﱐ ﻻ‬
‫ﺗﻔﺮﻳﻌﺎﺕ ﻭﺟﺰﺋﻴﺎﺕ ‪ " :‬ﻓﺘﻌﲔ ﺃﻥ ﻳﻜﻮﻥ ﻣﻌﲎ ﺻﻠﻮﺣﻴﺔ ﺷﺮﻳﻌﺔ ﺍﻹﺳﻼﻡ ﻟﻜـﻞ ﺯﻣـﺎﻥ ﺃﻥ ﺗﻜـﻮﻥ‬
‫ﺃﺣﻜﺎﻣﻬﺎ ﻛﻠﻴﺎﺕ ‪ ،‬ﻭﻣﻌﺎﱐ ﻣﺸﺘﻤﻠﺔ ﻋﻠﻰ ﺣﻜﻢ ﻭﻣﺼﺎﱀ ﺻﺎﳊﺔ ﻷﻥ ﺗﺘﻔﺮﻉ ﻣﻨﻬﺎ ﺃﺣﻜـﺎﻡ ﳐﺘﻠﻔـﺔ‬
‫)‪. (1‬‬
‫ﺍﻟﺼﻮﺭ ﻣﺘﺤﺪﺓ ﺍﳌﻘﺎﺻﺪ "‬
‫ﺇ ﹰﺫﺍ‪ .‬ﻓﺈﻥ ﺍﻟﻌﻤﻮﻣﻴﺔ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﻣﺒﺪﺃ ﻣﺘﺄﺻﻞ ﻗﺎﺋﻢ ﺑﺬﺍﺗﻪ ﺍﻗﺘﻀﺘﻪ ﺣﻘﻴﻘﺔ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺑﺎﻋﺘﺒﺎﺭﻫﺎ‬
‫ﺧﺎﲤﺔ ﺍﻟﺸﺮﺍﺋﻊ ﻭ ﻣﻬﻴﻤﻨﺔ ﻋﻠﻴﻬﺎ‪.‬‬
‫ﺇﻥ ﺍﻹﺳﻼﻡ ﺩﻳﺎﻧﺔ ﻋﺎﻣﺔ ﻣﺴﺘﻮﻋﺒﺔ ﻟﻠﺪﻳﺎﻧﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ ‪ ،‬ﻭ ﻣﻜﻤﻠﺔ ﻭﺧﺎﲤﺔ ﳍﺎ‪ ,‬ﻭ ﻫﺬﺍ ﻳﻘﺘﻀﻲ ﺃﻥ ﺗﻜﻮﻥ‬
‫ﺃﺣﻜﺎﻣﻬﺎ ﺍﻟﺘﺸﺮﻳﻌﻴﺔ ﻣﻮﺍﻓﻘﺔ ﻟﻺﻧﺴﺎﻥ ﻋﻠﻰ ﺍﺧﺘﻼﻑ ﺍﻷﺟﻨﺎﺱ ﻭﺍﻷﻣﺼﺎﺭ ‪ ،‬ﻭ ﺍﻟﻌﺼﻮﺭ ‪.‬‬
‫ﻭ ﺍﳌﺪﻗﻖ ﰲ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻳﻼﺣﻆ ﻓﻴﻬﺎ ﺗﻮﺧﻴﻬﺎ ﻗﺪﺭﺓ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﺍﻻﻣﺘﺜﺎﻝ ‪ ،‬ﻭ ﺍﻟﻄﺎﻋﺔ‬
‫ﻭﺣﺮﺻﻬﺎ ﻋﻠﻰ ﺍﺟﺘﻨﺎﺏ ﺍﻟﺘﺸﺪﺩ ‪ ،‬ﻭﺍﻟﻌﻨﻒ ﻭﺍﳌﺸﻘﺔ ﻭﺫﻟﻚ ﻭﺍﺿﺢ ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ :‬ﻟﹶﺎ ﻳ‪ ‬ﹶﻜ ﱢﻠﻒ‪ ‬ﺍﻟ ﱠﻠ ‪‬ﻪ‬
‫ﺖ‬
‫ﺴَﺒ ‪‬‬
‫ﺖ َﻭ َﻋ ﹶﻠ ‪‬ﻴﻬَﺎ ﻣَﺎ ﺍ ﹾﻛَﺘ َ‬
‫ﺴَﺒ ‪‬‬
‫َﻧ ﹾﻔﺴ‪‬ﺎ ِﺇﻟﱠﺎ ﻭ‪ ‬ﺳ َﻌﻬَﺎ ﹶﻟﻬَﺎ ﻣَﺎ ﹶﻛ َ‬
‫)‪(2‬‬
‫ﺝ (( ‪ 3‬ﺗﻠﻚ ﻫﻲ ﺑﻌﺾ ﺍﳌﺒﺎﺩﺉ ﺍﻟﱵ ﻧﺎﺩﻯ ‪‬ﺎ ﺍﻹﺳﻼﻡ‬
‫ﻭﻗﻮﻟﻪ َﻭﻣَﺎ َﺟ َﻌ ﹶﻞ َﻋ ﹶﻠ ‪‬ﻴ ﹸﻜ ‪‬ﻢ ﻓِﻲ ﺍﻟﺪ‪‬ﻳ ِﻦ ِﻣ ‪‬ﻦ َﺣ َﺮ ٍ‬
‫ﻭ ﲢﺪﺩﺕ ﻣﻦ ﺧﻼﳍﺎ ﺍﳌﻼﻣﺢ ﺍﻷﺳﺎﺳﻴﺔ ﻟﺸﺮﻳﻌﺘﻪ ﺍﻟﺴﻤﺤﺔ ‪ .‬ﺳﻘﻨﺎﻫﺎ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺘﻤﺜﻴﻞ ﻻ ﺍﳊﺼﺮ‪ ,‬ﻭ‬
‫ﻣﻦ ﻫﺬﻩ ﺍﳌﺒﺎﺩﺉ ﻭﺗﻠﻚ ﺍﻟﱵ ﱂ ﻧﺄﺕ ﻋﻠﻰ ﺫﻛﺮﻫﺎ ﺍﺳﺘﺨﺮﺝ ﺍﻷﻣﺎﻡ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻷﺳﺲ‬
‫ﺗﻀ ‪‬ﻤﻨﻬﺎ ﻛﺘﺎﺑﻪ " ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ " ﻭﻣﻨﻬﺎ ‪:‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ ‪ :‬ﺍﻷﺳﺲ ﺍﳌﻘﺎﺻﺪﻳﺔ‬
‫‪ -1‬ﺍﻷﺳﺎﺱ ﺍﻟﻔﻄــﺮﻱ ‪:‬‬
‫ﺗﺄﻛﺪ ﻟﻺﻣﺎﻡ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﺍﻋﺘﻤﺎﺩﺍ ﻋﻠﻰ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﻭ ﻣﺎ ﺗﻀﻤﻨﻪ ﺍﳊﺪﻳﺚ ﺍﻟﻨﺒـﻮﻱ‬
‫ﺍﻟﺸﺮﻳﻒ‪ ،‬ﺃﻥ ﺍﻟﺪﻳﻦ ﺍﻹﺳﻼﻣﻲ ﺟﺎﺀ ﻟﻴﺴﺎﻳﺮ ﺍﻟﻔﻄﺮﺓ ﺍﻟﱵ ﻓﻄﺮ ﺍﷲ ﺍﻟﻨﺎﺱ ﻋﻠﻴﻬﺎ‪ ,‬ﻭﻣﻦ ﲦﺔ ﻻ ﺑﺪ ﻟﺘﺸﺮﻳﻌﺎﺗﻪ‬
‫ﺃﻥ ﺗﻮﰲ ﺑﺎﻟﺸﺮﻭﻁ ﺍﻵﺗﻴﺔ‪:‬‬
‫ﺃ‪ -‬ﺃﻥ ﺗﻜﻮﻥ ﰲ ﺃﺣﻜﺎﻣﻬﺎ ﻣﻄﺎﺑﻘﺔ ﻟﻠﻔﻄﺮﺓ ﺍﻟﺴﻠﻴﻤﺔ‪ ،‬ﻣﺴﺎﻳﺮﺓ ﳍﺎ‪ ،‬ﻳﻘﺒﻠﻬﺎ ﺍﻹﻧﺴﺎﻥ ﻭﻳﻨـﺼﺎﻉ‬
‫ﳍﺎ‪ ،‬ﻷ‪‬ﺎ ﻣﻮﺍﻓﻘﺔ ﻟﻄﺒﻌﻪ‪ ،‬ﻣﻠﺒﻴﺔ ﳊﺎﺟﺎﺗﻪ‪ ،‬ﻣﺮﺍﻋﻴﺔ ﳌﻴﻮﻟﻪ‪ ،‬ﻣﻘﺪﺭﺓ ﺣﺪﻭﺩ ﻃﺎﻗﺘﻪ ﻭﺟﻬﺪﻩ‪.‬‬
‫‪ -1‬ﻧﻔﺲ ﺍﳌﺼﺪﺭ ‪ ،‬ﺹ‪.93‬‬
‫)‪ -(2‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ‪ ،‬ﺁﻳﺔ ‪.285‬‬
‫‪ -3‬ﺳﻮﺭﺓ ﺍﳊﺞ ‪ ،‬ﺍﻵﻳﺔ ‪78‬‬
‫‪182‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ )ﺗﻨﻈﲑﻱ ‪ (02‬ﻣﺒﺎﺩﺉ ﻭ ﺃﺳﺲ ﻭ ﻗﻮﺍﻋﺪ ﻭﺧﺼﺎﺋﺺ ﻭﳑﻴﺰﺍﺕ ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ‪ :‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ‬
‫ﺏ‪ -‬ﺃﻥ ﺗﺘﻜﻔﻞ ﲝﻔﻆ ﺍﻟﻔﻄﺮﺓ ﻭﺍﻹﺑﻘﺎﺀ ﻋﻠﻴﻬﺎ ﺳﺎﳌﺔ‪ ،‬ﻷﻥ ﺫﻟﻚ ﳑﺎ ﻳﻜﻔﻞ ﻭ ﻳـﻀﻤﻦ ﺭﻛـﻮﻥ‬
‫ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﺍﻟﻄﺎﻋﺔ ‪ ،‬ﻭﻣﺴﺎﻳﺮﺗﻪ ﻹﺭﺍﺩﺓ ﺍﳋﺎﻟﻖ ‪.‬‬
‫ﺝ‪ -‬ﺃﻥ ﺗﻮﺻﺪ ﺑﺈﺣﻜﺎﻡ ﻛﻞ ﺍﳌﻨﺎﻓﺬ ﺍﻟﱵ ﻗﺪ ﻳﺘﻄﺮﻕ ﻣﻨﻬﺎ ﺍﻟﻔﺴﺎﺩ‪ ،‬ﺇﱃ ﺍﻟﻔﻄـﺮﺓ ﺍﻹﻧـﺴﺎﻧﻴﺔ‪،‬‬
‫ﻓﻴﻤﻨﻌﻬﺎ ﻣﻦ ﺍﻟﻘﻴﺎﻡ ﺑﺪﻭﺭﻫﺎ‪ ،‬ﻭ ﻳﺆﺛﺮ ﻋﻠﻰ ﻋﻼﻗﺘﻬﺎ ﲞﺎﻟﻘﻬﺎ‪ :,‬ﻭﻳﺘﻀﺢ ﻟﻨﺎ ﻣﻦ ﻫـﺬﺍ ﺃﻥ‬
‫ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺩﺍﻋﻴﺔ ﺃﻫﻠﻬﺎ ﺇﱃ ﺗﻘﻮﱘ ﺍﻟﻔﻄﺮﺓ ﻭ ﺍﳊﻔﺎﻅ ﻋﻠﻰ ﺃﻋﻤﺎﳍﺎ ‪ ،‬ﻭ ﺇﺣﻴﺎﺀ ﻣﺎ‬
‫ﺍﻧﺪﺭﺱ ﻣﻨﻬﺎ ‪ ،‬ﻭﺍﺧﺘﻠﻂ ‪‬ﺎ‪ ،‬ﻓﺎﻟﺰﻭﺍﺝ ﻭ ﺍﻹﺭﺿﺎﻉ ﻣﻦ ﺍﻟﻔﻄﺮﺓ ﻭﺷـﻮﺍﻫﺪﻩ ﻇـﺎﻫﺮﺓ ﰲ‬
‫ﺍﳋﻠﻘﺔ‪ ،‬ﻭ ﺍﻟﺘﻌﺎﻭﺽ ﻭﺁﺩﺍﺏ ﺍﳌﻌﺎﺷﺮﺓ ﻣﻦ ﺍﻟﻔﻄﺮﺓ ﻷ‪‬ﻤﺎ ﺍﻗﺘﻀﺎﳘﺎ ﺍﻟﺘﻌﺎﻭﻥ ﻋﻠﻰ ﺍﻟﺒﻘـﺎﺀ ‪،‬‬
‫ﻭﺣﻔﻆ ﺍﻷﻧﻔﺲ ﻭ ﺍﻷﻧﺴﺎﺏ ﻣﻦ ﺍﻟﻔﻄﺮﺓ ‪.‬‬
‫ﻭﺍﳊﻀﺎﺭﺓ ﺍﳊﻖ ﻣﻦ ﺍﻟﻔﻄﺮﺓ ﻷ‪‬ﺎ ﻣﻦ ﺁﺛﺎﺭ ﺍﻟﻌﻘﻞ ﺍﻟﺬﻱ ﻫﻮ ﻣـﻦ ﺍﻟﻔﻄـﺮﺓ‪ ،‬ﻭ ﺃﻧـﻮﺍﻉ‬
‫ﺍﳌﻌﺎﺭﻑ ﺍﻟﺼﺎﳊﺔ ﻣﻦ ﺍﻟﻔﻄﺮﺓ ﻷ‪‬ﺎ ﻧﺸﺄﺕ ﻋﻦ ﺗﻼﻗﺢ ﺍﻟﻌﻘﻮﻝ ﻭ ﺗﻔﺎﻭﺿـﻬﺎ‪ ،‬ﻭﺍﳌﺨﺘﺮﻋﺎﺕ‬
‫ﻣﻦ ﺍﻟﻔﻄﺮﺓ ﻷ‪‬ﺎ ﻣﺘﻮﻟﺪﺓ ﻋﻦ ﺍﻟﺘﻔﻜﲑ ﻭﰲ ﺍﻟﻔﻄﺮﺓ ﺣﺐ ﻇﻬﻮﺭ ﻣﺎ ﺗﻮﻟﺪ ﻋﻦ ﺍﳋﻠﻘﺔ‪.‬‬
‫ﻭ ﳓﻦ ﺇﺫﺍ ﺃﺟﺪﻧﺎ ﺍﻟﻨﻈﺮ ﰲ ﺍﳌﻘﺼﺪ ﺍﻟﻌﺎﻡ ﻣﻦ ﺍﻟﺘﺸﺮﻳﻊ ﺍﻟﺬﻱ ﺳﻴﺄﰐ ﲝﺜﻪ ﳒﺪﻩ ﻻ ﻳﻌـﺪﻭ ﺃﻥ‬
‫ﻳﺴﺎﻳﺮ ﺣﻔﻆ ﺍﻟﻔﻄﺮﺓ ﻭ ﺍﳊﺬﺭ ﻣﻦ ﺧﺮﻗﻬﺎ ﻭ ﺍﺧﺘﻼﳍﺎ‪ .‬ﻭﻟﻌﻞ ﻣﺎ ﺃﻓﻀﻰ ﺇﱃ ﺧﺮﻕ ﻋﻈﻴﻢ ﻓﻴﻬﺎ‬
‫ﻳﻌﺪ ﰲ ﺍﻟﺸﺮﻉ ﳏﺬﻭﺭﺍ ﻭﳑﻨﻮﻋﺎ‪ ,‬ﻭﻣﺎ ﺃﻓﻀﻰ ﺇﱃ ﺣﻔﻆ ﻛﻴﺎ‪‬ﺎ ﻳﻌﺪ ﻭﺍﺟﺒﺎ‪ ،‬ﻭﻣـﺎ ﻛـﺎﻥ ﺩﻭﻥ‬
‫)‪(1‬‬
‫ﺫﻟﻚ ﻓـﻲ ﺍﻷﻣﺮﻳﻦ ﻓﻬﻮ ﻣﻨﻬﻲ ﺃﻭ ﻣﻄﻠﻮﺏ ﰲ ﺍﳉﻤﻠﺔ ﻭ ﻣﺎﻻ ﳝﺴـﻬﺎ ﻣﺒﺎﺡ"‪.‬‬
‫ﺱ َﻋ ﹶﻠ ‪‬ﻴﻬَﺎ (( ‪. 2‬ﺇﻥ ﺍﻟﻔﻄﺮﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺃﺳـﺎﺱ ﰲ‬
‫ﺕ ﺍﻟ ﱠﻠ ِﻪ ﺍﱠﻟﺘِﻲ ﹶﻓ ﹶﻄ َﺮ ﺍﻟﻨ‪‬ﺎ َ‬
‫ﻭ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ِ )) :‬ﻓ ﹾﻄ َﺮ َ‬
‫ﺍﺷﺘﻘﺎﻕ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻀﺮﻭﺭﻳﺔ‪ ،‬ﺣﱴ ﳝﻜﻦ ﳍﺎ ﻣﺴﺎﻳﺮﺓ ﺍﳊﻴﺎﺓ ﺍﳌﻌﺎﺻﺮﺓ ﰲ ﺇﻃﺎﺭ ﺍﻟﺘﻨﻈﲑ ﻟـ ‪ ) :‬ﺍﻟﻌﻠﻢ‬
‫ﺍﳉﺪﻳﺪ ﻋﻠﻢ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ( ﻭ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ ﻻ ﺍﳊﺼﺮ ﻧﺬﻛﺮ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻵﺗﻴﺔ ‪:‬‬
‫ﺃ‪ -‬ﺇﺫﺍ ﺗﻌﺎﺭﺿﺖ ﻣﻘﺘﻀﻴﺎﺕ ﺍﻟﻔﻄﺮﺓ ‪ ،‬ﻭ ﺍﺳﺘﺤﺎﻝ ﺍﳉﻤﻊ ﺑﻴﻨﻬﺎ‪ ،‬ﺗﺮﺟﻊ ﺃﻭﻻﻫﺎ ﻭﺃﺑﻘﺎﻫﺎ ﻋﻠﻰ‬
‫ﺍﺳﺘﻘﺎﻣﺔ ﺍﻟﻔﻄﺮﺓ‪ ،‬ﻛﺘﺠﻮﻳﺰ ﺗﺴﻮﻳﻎ ﺍﻟﻠﻘﻤﺔ ﻟﻠﻐﺎﺹ ﺑﺎﳋﻤﺮ ﺇﺫﺍ ﱂ ﳚﺪ ﻣﺎﺀ ﻷﻥ ﺍﻧﻘﺎﺫ ﺍﳊﻴﺎﺓ‬
‫ﻣﻦ ﺍﻟﻔﻄﺮﺓ ‪.‬‬
‫ﺏ‪ -‬ﻣﺮﺍﻋﺎﺓ ﺍﻟﻌﻮﺍﺋﺪ ﰲ ﺍﻷﺣﻜﺎﻡ ﻣﻨﺎﺳﺐ ﻟﻠﻔﻄﺮﺓ‪ ،‬ﻣﺎ ﱂ ﺗﻜﻦ ﻣﻨﺎﻓﻴﺔ ﻟﻠﺸﺮﻉ‪ ،‬ﻷ‪‬ـﺎ ﲢـﺖ‬
‫ﺣﻜﻢ ﺍﻹﺑﺎﺣﺔ ﻭﻣﺮﺍﻋﺎﺓ ﺫﻟﻚ ﻳﻴﺴﺮ ﻧﻔﺎﺫﻫﺎ‪.‬‬
‫‪ -2‬ﺃﺳــﺎﺱ ﺍﻟﺴﻤﺎﺣﺔ ﻭ ﺍﻟﻴﺴﺮ ‪:‬‬
‫)‪ - (1‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ‪ ،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪ ،‬ﺹ ‪.59‬‬
‫‪ -2‬ﺍﻟﺮﻭﻡ ‪ ،‬ﺍﻵﻳﺔ ‪. 30‬‬
‫‪183‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ )ﺗﻨﻈﲑﻱ ‪ (02‬ﻣﺒﺎﺩﺉ ﻭ ﺃﺳﺲ ﻭ ﻗﻮﺍﻋﺪ ﻭﺧﺼﺎﺋﺺ ﻭﳑﻴﺰﺍﺕ ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ‪ :‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ‬
‫ﻟﻘﺪ ﺭﻛﺰ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﻭﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﺍﻟﺸﺮﻳﻔﺔ ﻋﻠﻰ ﻣﺮﺍﻋﺎﺓ ﻣﻴﻞ ﺍﻹﻧﺴﺎﻥ ﻟﻠﻴﺴﺮ‪ ،‬ﻭﻧﻔﻮﺭﻩ ﻣﻦ‬
‫ﺍﻟﻌﺴﺮ‪ ,‬ﻭﻣﺮﺍﻋﺎﺓ ﺍﻟﻀﻌﻒ ﺍﻟﺬﻱ ﺟﺒﻞ ﻋﻠﻴﻪ ‪ ،‬ﻭﳏﺪﻭﺩﻳﺔ ﻃﺎﻗﺘﻪ‪ ,‬ﻭﻟﺬﻟﻚ ﺟﺎﺀﺕ ﺃﺣﻜﺎﻡ ﺍﻟﺸﺮﻳﻌﺔ ﺳﻬﻠﺔ‬
‫ﻳﺴﲑﺓ ﻣﺘﻤﺎﺷﻴﺔ ﻣﻊ ﺍﻟﻔﻄﺮﺓ ‪ ,‬ﻭﺣﱴ ﺗﺘﺴﻊ ﺩﺍﺋﺮﺓ ﺍﻟﻌﻤﻞ ‪‬ﺎ ﻷﻛﱪ ﻗﺪﺭ ﻣﻦ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭ ﺃﻥ ﺍﻟﺸﺮﻳﻌﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﻫﻲ ﺷﺮﻳﻌﺔ ﻋﺎﻣﺔ‪ ,‬ﻭ ﺗﻘﺘﻀﻲ ﺃﻥ ﺗﻜﻮﻥ ﻭﺳﻄﺎ ﺑﲔ ﺍﻟﺸﺪﺓ ﺍﳌﻔﺮﻃﺔ‪ ،‬ﻭﺍﻟﺴﻬﻮﻟﺔ ﺍﳌﻄﻠﻘﺔ‪" ,‬ﻷﻥ‬
‫ﺣﻜﻤﺔ ﺍﻟﺴﻤﺎﺣﺔ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺃﻥ ﺍﷲ ﺟﻌﻞ ﻫﺬﻩ ﺍﻟﺸﺮﻳﻌﺔ ﺩﻳﻦ ﺍﻟﻔﻄﺮﺓ ‪ ،‬ﻭﺃﻣﻮﺭ ﺍﻟﻔﻄﺮﺓ ﺭﺍﺟﻌﺔ ﺇﻟـﻰ‬
‫)‪(1‬‬
‫ﺍﳉﺒﻠـﺔ ﻓﻬـﻲ ﻛـﺎﺋﻨﺔ ﰲ ﺍﻟﻨﻔﻮﺱ ﺳﻬﻞ ﻋﻠﻴﻬﺎ ﻗﺒﻮﳍﺎ‪ .‬ﻭﻣﻦ ﺍﻟﻔﻄﺮﺓ ﺍﻟﻨﻔﻮﺭ ﻣﻦ ﺍﻟﺸﺪﺓ ﻭﺍﻹﻋﻨﺎﺕ"‬
‫‪2‬‬
‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪:‬‬
‫)‪(3‬‬
‫))ﻗـﺎﻝ ﺗﻌـﺎﱃ ‪:‬‬
‫"‬
‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪" :‬‬
‫)‪(4‬‬
‫"ﻭﻗﺪ ﺃﺭﺍﺩ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﺗﻜﻮﻥ ﺷﺮﻳﻌﺔ ﺍﻹﺳﻼﻡ ﺷﺮﻳﻌﺔ ﻋﺎﻣﺔ ﻭﺩﺍﺋﻤﺔ ﻓﺎﻗﺘﻀﻰ ﺫﻟﻚ ﺃﻥ ﻳﻜﻮﻥ ﺗﻨﻔﻴﺬﻫﺎ‬
‫ﺑﲔ ﺍﻷﻣﺔ ﺳﻬﻼ ﻭﻻ ﻳﻜﻮﻥ ﺫﻟﻚ ﺇﻻ ﺇﺫﺍ ﺍﻧﺘﻔﻰ ﻋﻨﻬﺎ ﺍﻹﻋﻨﺎﺕ ﻓﻜﺎﻧﺖ ﺑﺴﻤﺎﺣﺘﻬﺎ ﺃﺷﺪ ﻣﻼﺀﻣﺔ ﻟﻠﻨﻔﻮﺱ‬
‫)‪(5‬‬
‫ﻷﻥ ﻓﻴﻬﺎ ﺇﺭﺍﺣﺔ ﺍﻟﻨﻔﻮﺱ ﰲ ﺣﺎﹶﻟ ‪‬ﻲ ﺧﻮﻳﺼﺘﻬﺎ ﻭﳎﺘﻤﻌﻬﺎ "‬
‫‪-3‬ﺃﺳﺎﺱ ﻣﺮﺍﻋﺎﺓ ﺍﳌﺼﺎﱀ ﻭﻣﻨﺎﻫﻀﺔ ﺍﳌﻔﺎﺳـﺪ‪:‬‬
‫ﻻﺧﻼﻑ ﰲ ﺃﻥ ﺍﻟﺸﺮﺍﺋﻊ ﻋﺎﻣﺔ ‪ ،‬ﻭﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺧﺎﺻـﺔ‪ ،‬ﺇﳕﺎ ﺟﺎﺀﺕ ﳊﻔـﻆ‬
‫ﺍﳌﺼﺎﱀ ‪ ،‬ﻭﺩﺭﺀ ﺍﳌﻔﺎﺳﺪ‪ ،‬ﻭﻣﻦ ﲦﺔ ﻓﺈﻥ ﺍﻷﺣﻜﺎﻡ ﺍﻟﱵ ﺗﻌﻄﻞ ﺍﳌﺼﺎﱀ‪ ،‬ﻭﺗﻠﻚ ﺍﻟﱵ ﺗﻔﺘﺢ ﺍ‪‬ﺎﻝ ﻻﻧﺘـﺸﺎﺭ‬
‫ﺍﳌﻔﺎﺳﺪ‪ ،‬ﻭﺗﻌﻤﻞ ﻋﻠﻰ ﺗﻜﺮﻳﺴﻬﺎ ﺗﻨﺎﻗﺾ ﺍﻟﺸﺮﺍﺋﻊ ﺑﺮﻣﺘﻬﺎ ﲨﻠﺔ ﻭﺗﻔﺼﻴﻼ؛ ﻭﻫﺬﺍ ﺃﻣﺮ ﳎﻤﻊ ﻋﻠﻴﻪ ‪ ،‬ﺇﳕـﺎ‬
‫ﺍﳋﻼﻑ ﺣﻮﻝ ﻣﺎﻫﻴﺔ ﺍﳌﺼﺎﱀ ﺍﳌﺮﺍﻋﺎﺓ ﺷﺮﻋﺎ ‪ ،‬ﻭ ﺍﳌﻔﺎﺳﺪ ﺍﶈﻈﻮﺭﺓ ﺷﺮﻋﺎ‪ ،‬ﻭﻫﺬﺍ ﻳﺮﺟﻊ ﰲ ﺃﺻـﻠﻪ‪ ،‬ﺃﻥ‬
‫ﻟﻴﺲ ﻫﻨﺎﻙ ﻣﺼﻠﺤﺔ ﳏﻀﺔ ‪ ،‬ﻭﻻ ﻣﻔﺴﺪﺓ ﳏﻀﺔ ‪ ":‬ﻭﻣﻨﻪ ﻧﻌﻠﻢ ﺃﻥ ﻟﻴﺴﺖ ﺍﳌﺼﻠﺤﺔ ﻫﻲ ﻣﻄﻠﻖ ﺍﳌﻼﺋﻢ ﻭﻻ‬
‫ﺍﳌﻔﺴﺪﺓ ﻫﻲ ﻣﻄﻠﻖ ﺍﳌﻨﺎﻓﺮ ﻭﺍﳌﺸﻘﺔ ﻓﺈﻥ ﺑﲔ ﺍﳌﺼﻠﺤﺔ ﻭﺍﳌﻔﺴﺪﺓ ﻭﺑﲔ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﻋﻤﻮﻣـﺎ ﻭﺧـﺼﻮﺻﺎ‬
‫)‪(1‬‬
‫ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ‪ ،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪ ،‬ﺹ ‪.61‬‬
‫‪ -2‬ﺳﻮﺭﺓ ﺍﻟﻄﻼﻕ ‪ ،‬ﺍﻵﻳﺔ ‪. 07‬‬
‫)‪(3‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ‪ ،‬ﺁﻳﺔ ‪.219 :‬‬
‫)‪(4‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﺁﻳﺔ ‪.28 :‬‬
‫)‪ (5‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ‪ .‬ﺹ ‪.61‬‬
‫‪184‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ )ﺗﻨﻈﲑﻱ ‪ (02‬ﻣﺒﺎﺩﺉ ﻭ ﺃﺳﺲ ﻭ ﻗﻮﺍﻋﺪ ﻭﺧﺼﺎﺋﺺ ﻭﳑﻴﺰﺍﺕ ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ‪ :‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ‬
‫ﻭﺟﻬﻴﺎ‪ ،‬ﻭﻟﺬﻟﻚ ﺃﺛﺒﺖ ﺍﻟﻘﺮﺁﻥ ﺃﻥ ﰲ ﺍﳋﻤﺮ ﻭﺍﳌﻴﺴﺮ ﻣﻨﺎﻓﻊ ﺇﺫ ﻗـﺎﻝ ‪ :‬ﻓِﻴ ِﻬﻤَﺎ ِﺇﹾﺛﻢ‪ ‬ﻛﹶـِﺒﲑ‪َ ‬ﻭ َﻣﻨَـﺎ ِﻓﻊ‪‬‬
‫ﺱ‬
‫ﻟِﻠﻨ‪‬ﺎ ِ‬
‫)‪(1‬‬
‫)‪(2‬‬
‫" ﻭ ﻟﻴﺴﺖ ﺗﻠﻚ ﺍﳌﻨﺎﻓﻊ ﲟﺼﺎﱀ ﻷ‪‬ﺎ ﻟﻮ ﻛﺎﻧﺖ ﻣﺼﺎﱀ ﻟﻜﺎﻥ ﺗﻨﺎﻭﻟﻪ )*(ﻣﺒﺎﺣﺎ ﺃﻭ ﻭﺍﺟﺒﺎ "‬
‫ﻭ ﻣﻦ ﻫﻨﺎ ﺍﺣﺘﺎﺝ ﺍﻷﻣﺮ ﺇﱃ ﻭﺿﻊ ﺿﻮﺍﺑﻂ ﺩﻗﻴﻘﺔ ﺗﺴﺎﻋﺪ ﺍﻟﺘﻌﺮﻑ ﻋﻠﻰ ﺍﳌﺼﺎﱀ ‪ ،‬ﻭﺗﻼﰲ ﺍﳌﻔﺎﺳﺪ‪ ,‬ﻭﻫﺬﺍ‬
‫ﻣﺎ ﺃﻓﺮﻍ ﻟﻪ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﺟﻬﺪﻩ‪ ,‬ﻭﻗﺪ ﺍﺳﺘﻄﺎﻉ ﺃﻥ ﻳﻀﻊ ﺿﻮﺍﺑﻂ ﺗﺴﻤﺢ ﺑﺘﻮﺿﻴﺢ ﺍﻷﺳﺲ ﺍﻟـﱵ‬
‫ﻧﻠﺨﺼﻬﺎ ﻓﻴﻤﺎ ﻳﻠﻲ‪:‬‬
‫ﺃ‪ -‬ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻨﻔﻊ ﺃﻭ ﺍﻟﻀﺮﺭ ﳏﻘﻘﺎ ﻣﻄﺮﺩﺍ‪.‬‬
‫ﺏ‪ -‬ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻨﻔﻊ ﺃﻭ ﺍﻟﻀﺮ ﻏﺎﻟﺒﺎ ﻭﺍﺿﺤﺎ ‪ ،‬ﺗﻨﺴﺎﻕ ﺇﻟﻴﻪ ﻋﻘﻮﻝ ﺍﻟﻌﻘﻼﺀ ﻭﺍﳊﻜﻤﺎﺀ ﲝﻴـﺚ‬
‫ﻻ ﻳﻘﺎﻭﻣﻪ ﺿﺪﻩ ﻋﻨﺪ ﺍﻟﺘﺄﻣﻞ‪...‬‬
‫ﺝ‪ -‬ﺃﻥ ﻻ ﳝﻜﻦ ﺍﻻﺟﺘﺰﺍﺀ ﻋﻨﻪ ﺑﻐﲑﻩ ﰲ ﲢﺼﻴﻞ ﺍﻟﺼﻼﺡ ﻭﺣﺼﻮﻝ ﺍﻟﻔﺴﺎﺩ‪...‬‬
‫ﺩ‪ -‬ﺃﻥ ﻳﻜﻮﻥ ﺃﺣﺪ ﺍﻷﻣﺮﻳﻦ ﻣﻦ ﺍﻟﻨﻔﻊ ﺃﻭ ﺍﻟﻀﺮ ﻣﻊ ﻛﻮﻧﻪ ﻣﺴﺎﻭﻳﺎ ﻟﻀﺪﻩ ﻣﻌﻀﻮﺩﺍ ﲟـﺮﺟﺢ‬
‫ﻣﻦ ﺟﻨﺴﻪ‪...‬‬
‫)‪(3‬‬
‫ﻩ‪ -‬ﺃﻥ ﻳﻜﻮﻥ ﺃﺣﺪﳘﺎ ﻣﻨﻀﺒﻄﺎ ﳏﻘﻘﺎ ﻭ ﺍﻵﺧﺮ ﻣﻀﻄﺮﺑﺎ‪.‬‬
‫ ﻭﺍﳉﺪﻳﺮ ﺑﺎﳌﻼﺣﻈﺔ ﺃﻥ ﺍﻫﺘﻤﺎﻡ ﺍﻹﻣﺎﻡ‪ :‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﺑﻮﺿﻊ ﻫﺬﻩ ﺍﻟﻀﻮﺍﺑﻂ ﻳـﺪﻝ ﻋﻠـﻰ‬‫ﺃﻣﺮﻳﻦ ﻫﺎﻣﲔ ﳘﺎ ‪:‬‬
‫‪ .1‬ﺇﻥ ﻣﺮﺍﻋﺎﺓ ﺍﳌﺼﺎﱀ ﻭﻣﻨﺎﻫﻀﺔ ﺍﳌﻔﺎﺳﺪ ﺃﺳﺎﺱ ﻻ ﻏﲎ ﻋﻨﻪ ﰲ ﲢﺪﻳﺪ ﺍﳌﻘﺎﺻﺪ ﻻﺳـﺘﺨﻼﺹ‬
‫ﺍﻷﺣﻜﺎﻡ‪.‬‬
‫‪ .2‬ﺇﻥ ﺍﻋﺘﻤﺎﺩ ﺍﳌﺼﻠﺤﺔ ﻛﺄﺳﺎﺱ ﻟﻠﺘﺸﺮﻳﻊ ﺩﻭﻥ ﺿﻮﺍﺑﻂ ﲢﺪﺩﻫﺎ‪ ،‬ﻗﺪ ﻳﻬﺪﻡ ﺍﻟﺘﺸﺮﻳﻊ ﺫﺍﺗـﻪ‪.‬‬
‫ﻭﺃﻥ ﺍﻟﺪﺍﻋﻲ ﺇﱃ ﻭﺟﻮﺩ ﺿﻮﺍﺑﻂ ﺗﺴﺎﻋﺪﻧﺎ ﻋﻠﻰ ﺍﻟﺘﺄﻛﺪ ﻣﻦ ﺟﻠﺐ ﺍﳌﺼﻠﺤﺔ ﻭﺩﺭﺀ ﺍﳌﻔﺴﺪﺓ ﰲ‬
‫ﻧﻄﺎﻕ ﺍﳌﻘﺎﺻﺪ ﺍﻟﺸﺮﻋﻴﺔ ﻣﱪﺭ ﺑﻮﺟﻮﺩ ﺑﻌﺾ ﺍﳌﻌﺎﱐ ﺍﻟﱵ " ‪...‬ﺗﺘﺮﺩﺩ ﻣﻌﺎﻥ ﺑﲔ ﻛﻮ‪‬ﺎ ﺻـﻼﺣﺎ ﺗـﺎﺭﺓ‬
‫ﻭﻓﺴﺎﺩﺍ ﺃﺧﺮﻯ‪ ،‬ﺃﻱ ﺑﺄﻥ ﺍﺧﺘﻞ ﻣﻨﻬﺎ ﻭﺻﻒ ﺍﻻﻃﺮﺍﺩ‪ ،‬ﻓﻬﺬﻩ ﻻ ﺗﺼﻠﺢ ﻻﻋﺘﺒﺎﺭﻫﺎ ﻣﻘﺎﺻﺪ ﺷﺮﻋﻴﺔ ﻋﻠـﻰ‬
‫ﺍﻹﻃﻼﻕ ﻭ ﻻ ﻟﻌﺪﻡ ﺍﻋﺘﺒﺎﺭﻫﺎ ﻛﺬﻟﻚ ﺑﻞ ﺍﳌﻘﺼﺪ ﺍﻟﺸﺮﻋﻲ ﻓﻴﻬﺎ ﺃﻥ ﺗﻮﻛﻞ ﺇﱃ ﻧﻈﺮ ﻋﻠﻤﺎﺀ ﺍﻷﻣـﺔ ﻭﻭﻻﺓ‬
‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ‪ ،‬ﺍﻵﻳﺔ ‪. 219‬‬
‫)*( ﻭﺗﻠﻴﻖ ﺍﻥ ﺗﻜﻮﻥ ﺗﻨﺎﻭﳍﻤﺎ ﻷ‪‬ﺎ – ﺍﳋﻤﺮ ﻭﺍﳌﻴﺴﺮ‪.‬‬
‫‪ 2‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ‪ ،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪ ،‬ﺹ‪ .72 ، 71‬ﻭ ﺗﻠﻴﻖ ﺃﻥ ﺗﻜﻮﻥ )ﺗﻨﺎﻭﳍﻤﺎ ( ﻷ‪‬ﺎ ﻣﺜﲎ ﺃﻱ ﺍﳋﻤﺮ ﻭ ﺍﳌﻴﺴﺮ‪.‬‬
‫‪ 3‬ﻳﻨﻈﺮ ‪ :‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ‪ ،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪ ،‬ﺹ ‪ .69 ،68 ،67‬ﺑﺘﺼﺮﻑ‬
‫‪185‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ )ﺗﻨﻈﲑﻱ ‪ (02‬ﻣﺒﺎﺩﺉ ﻭ ﺃﺳﺲ ﻭ ﻗﻮﺍﻋﺪ ﻭﺧﺼﺎﺋﺺ ﻭﳑﻴﺰﺍﺕ ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ‪ :‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ‬
‫ﺃﻣﻮﺭﻫﺎ ﺍﻷﻣﻨﺎﺀ ﻋﻠﻰ ﻣﺼﺎﳊﻬﺎ ﻣﻦ ﺃﻫﻞ ﺍﳊﻞ ﻭ ﺍﻟﻌﻘﺪ ﻟﻴﻌ‪‬ﻴﻨﻮﺍ ﳍﺎ ﺍﻟﻮﺻﻒ ﺍﳉﺪﻳﺮ ﺑﺎﻻﻋﺘﺒﺎﺭ ﰲ ﺃﺣـﺪ‬
‫ﺍﻷﺣﻮﺍﻝ ﺩﻭﻥ ﻏﲑﻩ " )‪.(1‬‬
‫ﻭﻳﱪﺭ ﺍﳊﺎﺟﺔ ﺇﱃ ﻭﺟﻮﺩ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﻀﻮﺍﺑﻂ ‪ ،‬ﺃﻥ ﻛﺜﲑﺍ ﻣﻦ ﺍﳌﺼﺎﱀ ﻭﺍﳌﻔﺎﺳﺪ ﺗﻨﺴﺤﺐ ﻋﻠﻴﻬﺎ ﻣﻌﺎﻥ‬
‫ﺍﻋﺘﺒﺎﺭﻳﺔ ﺃﻭ ﻋﺮﻓﻴﺔ ‪ ,‬ﻭﻣﻌﺎﻥ ﲣﺘﺮﻋﻬﺎ ﻗﻮﺓ ﺍﳋﻴﺎﻝ ﲟﻌﻮﻧﺔ ﺍﻟﻮﻫﻢ ‪ ,‬ﻓﻼ ﺑﺪ ﺇ ﹰﺫﺍ ﻣﻦ ﻭﺟﻮﺩ ﺿﻮﺍﺑﻂ ﻧﺴﺘﻄﻴﻊ‬
‫ﺃﻥ ﻧﻌﺘﻤﺪ ﻋﻠﻴﻬﺎ ﰲ ﺍﻟﺘﻤﻴﻴﺰ ﺑﲔ ﺍﳌﻌﺎﱐ ﺍﳊﻘﻴﻘﻴﺔ ‪ ،‬ﻭﻏﲑﻫﺎ ﺍﻟﱵ ﺗﻠﺤﻖ ﺍﳌﺼﺎﱀ ‪ ،‬ﺃﻭ ﺍﳌﻔﺎﺳﺪ ﺣﱴ ﻳﺘﺄﻛـﺪ‬
‫ﻟﻨﺎ ﺍﻧﻀﻮﺍﺅﻫﺎ ﲢﺖ ﺍﳌﻘﺎﺻﺪ ﺍﻟﺸﺮﻋﻴﺔ ‪ " :‬ﻓﺒﻤﺜﻞ ﻫﺬﻩ ﺍﳌﻌﺎﱐ ﺑﺸﺮﻭﻃﻬﺎ ﻫﺬﻩ ﳛﺼﻞ ﺍﻟﻴﻘﲔ ﺑﺄ‪‬ﺎ ﻣﻘﺎﺻﺪ‬
‫ﺷﺮﻋﻴﺔ‪ .‬ﻓﺈﻥ ﺩﻟﺖ ﺃﺩﻟﺔ ﺷﺮﻋﻴﺔ ﻋﻠﻰ ﺃﻥ ﺍﻋﺘﱪﺕ ﺍﻟﺸﺮﻳﻌﺔ ﻣﻦ ﻣﻘﺎﺻﺪﻫﺎ ﻣﻌﺎﱐ ﺍﻋﺘﺒﺎﺭﻳﺔ ﺃﻭ ﻣﻌﺎﱐ ﻋﺮﻓﻴﺔ‬
‫ﺧﺎﺻﺔ ﺍﺣﺘﺎﺟﺖ ﺍﻟﺸﺮﻳﻌﺔ ﺇﱃ ﺍﻋﺘﺒﺎﺭﻫﺎ ﰲ ﻣﻘﺎﺻﺪﻫﺎ ﳌﺎ ﺗﺸﺘﻤﻞ ﻋﻠﻴﻪ ﻣﻦ ﲢﺼﻴﻞ ﺻﻼﺡ ﻋﺎﻡ ﺃﻭ ﺩﻓـﻊ‬
‫)‪.(2‬‬
‫ﺿﺮ ﻛﺬﻟﻚ "‬
‫ﻭﻣﻦ ﺍﻟﻀﺮﻭﺭﺓ ﻭﺟﻮﺩ ﺿﻮﺍﺑﻂ ﻳﻨﺪﺭﺝ ﻋﻠﻰ ﻣﺮﺍﻋﺎﺓ ﺃﺳﺲ ﺍﻟﺴﻤﺎﺣﺔ ‪ ،‬ﻭﺍﻟﺘﻴﺴﲑ ﺍﻟﺬﻳﻦ ﻣﻴـﺰﺍ ﺍﻹﺳـﻼﻡ‬
‫ﻭﻧﻮﻩ ﺑﻪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ‪:‬‬
‫ﺴ َﺮ‬
‫ﺴ َﺮ َﻭﻟﹶﺎ ‪‬ﻳﺮِﻳ ‪‬ﺪ ِﺑ ﹸﻜ ‪‬ﻢ ﺍﹾﻟ ‪‬ﻌ ‪‬‬
‫‪‬ﻳﺮِﻳ ‪‬ﺪ ﺍﻟ ﱠﻠ ‪‬ﻪ ِﺑ ﹸﻜ ‪‬ﻢ ﺍﹾﻟ‪‬ﻴ ‪‬‬
‫)‪(3‬‬
‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪:‬‬
‫)‪(4‬‬
‫ﺣﻴﺚ ﺃﻥ ﻛﺜﲑﺍ ﻣﻦ ﺍﳌﺼﺎﱀ ﻭﺍﳌﻔﺎﺳﺪ ﺇﳕﺎ ﺗﻌﻄﻠﻬﺎ ‪ ،‬ﺃﻭ ﺗﺘﺴﺒﺐ ﰲ ﺍﻧﺘﺸﺎﺭﻫﺎ ﺍﻋﺘﺒﺎﺭﺍﺕ ﻋﺮﻓﻴـﺔ ﺃﻭ‬
‫ﺧﻴﺎﻟﻴﺔ ﻭ ﺃﻭﻫﺎﻡ ‪":‬ﺇﻧﻨﺎ ﺍﺳﺘﻘﺮﻳﻨﺎ ﺍﻟﺸﺮﻳﻌﺔ ﻓﻮﺟﺪﻧﺎﻫﺎ ﻻ ﺗﺮﺍﻋﻲ ﺍﻷﻭﻫﺎﻡ ﻭ ﺍﻟﺘﺨﻴﻼﺕ ﻭﺗـﺄﻣﺮ ﺑﻨﺒـﺬﻫﺎ‬
‫ﻓﻌﻠﻤﻨﺎ ﺃﻥ ﺍﻟﺒﻨﺎﺀ ﻋﻠﻰ ﺍﻷﻭﻫﺎﻡ ﻣﺮﻓﻮﺽ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺇﻻ ﻋﻨﺪ ﺍﻟﻀﺮﻭﺭﺓ‪ ،‬ﻓﻘﻀﻴﻨﺎ ﺑﺄﻥ ﺍﻷﻭﻫﺎﻡ ﻏﲑ ﺻﺎﳊﺔ‬
‫ﻷﻥ ﺗﻜﻮﻥ ﻣﻘﺎﺻﺪ ﺷﺮﻋﻴﺔ‪.‬‬
‫ ﺃﺑﻄﻞ ﺍﻹﺳﻼﻡ ﺃﺣﻜﺎﻡ ﺍﻟﺘﺒﲏ ﺍﻟﱵ ﻛﺎﻧﺖ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ‪ ،‬ﻭﰲ ﺻﺪﺭ ﺍﻹﺳﻼﻡ ﻟﻜﻮﻧﻪ ﺃﻣﺮﺍ ﻭﳘﻴﺎ ‪...‬‬‫" ﺍﻟﻨﻬﻲ ﻋﻦ ﻏﺴﻞ ﺍﻟﺸﻬﻴﺪ ﰲ ﺍﳉﻬﺎﺩ ﲣﻔﻴﻔﺎ‪ ...‬ﻷﻥ ﻋﻠﺔ ﺍﻟﻨﻬﻲ ﻫﻲ ﺃﻥ ﺍﻟﻨﺎﺱ ﰲ ﺷﻐﻞ ﻋﻦ ﺍﻟﺘﻔﺮﻍ ﺇﱃ‬
‫)‪(4‬‬
‫ﻏﺴﻞ ﻣﻮﺗﻰ ﺍﳉﻬﺎﺩ "‪.‬‬
‫‪ - 1‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺹ‪5 2‬‬
‫)‪ – (2‬ﻧﻔﺲ ﺍﳌﺼﺪﺭ‪ ،‬ﺹ ‪.53‬‬
‫)‪ - (3‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ‪ ،‬ﺍﻵﻳﺔ ‪. 185‬‬
‫)‪ - (4‬ﺳﻮرة ﺁل ﻋﻤﺮان ‪159‬‬
‫‪ -4‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ‪ ،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪ ،‬ﺹ‪54‬‬
‫‪186‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ )ﺗﻨﻈﲑﻱ ‪ (02‬ﻣﺒﺎﺩﺉ ﻭ ﺃﺳﺲ ﻭ ﻗﻮﺍﻋﺪ ﻭﺧﺼﺎﺋﺺ ﻭﳑﻴﺰﺍﺕ ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ‪ :‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ‬
‫ﻭﻣﻦ ﻫﻨﺎ ﳔﻠﺺ ﺇﱃ ﺃﻥ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﰲ ﺃﺧﺬ ﺃﺳﺎﺱ ﺍﻟﺘﻴﺴﲑ ﱂ ﻳﻐﺐ ﻋﻦ ﺫﻫﻨﻪ ﺃﺑﺪﺍ ﺇﻣﻜﺎﻧﻴﺔ ﺍﲣـﺎﺫﻩ‬
‫ﻣﺮﻛﺒﺎ ﻟﻀﺮﺏ ﺍﻹﺳﻼﻡ ﺑﺎﻹﺳﻼﻡ‪ ,‬ﻭﻟﺬﻟﻚ ﺭﺍﻋﻰ ‪,‬ﰲ ﺃﺧﺬﻩ ﺑﺄﺳﺎﺱ ﻣﺮﺍﻋﺎﺓ ﺍﳌﺼﺎﱀ ﻭﻣﻨﺎﻫﻀﺔ ﺍﳌﻔﺎﺳﺪ ‪,‬‬
‫ﺍﻟﺘﺄﻛﻴﺪ ﻋﻠﻰ ﺿﺮﻭﺭﺓ ﺍﳊﺮﺹ ﻋﻠﻰ ﺃﻥ ﺟﻠﺐ ﺍﳌﺼﺎﱀ ‪ ،‬ﻭﺩﺭﺀ ﺍﳌﻔﺎﺳﺪ ﻻ ﻳﺆﺧﺬ ﺑﻪ ﻋﻠﻰ ﺇﻃﻼﻗﻪ‪ ,‬ﺑﻞ ﻻ‬
‫ﺑﺪ ﻣﻦ ﺍﻋﺘﺒﺎﺭ ﺍﻟﻀﻮﺍﺑﻂ ﺍﻟﱵ ‪‬ﺎ ﳝﻜﻦ ﲢﺪﻳﺪ ﻭﺗﻌﻴﲔ ﺍﳌﺼﺎﱀ ﺍﳌﻘﺼﻮﺩﺓ‪ ,‬ﻭﺍﺟﺘﻨﺎﺏ ﺍﳌﻔﺎﺳﺪ ﺍﶈﻈﻮﺭﺓ‪.‬‬
‫‪ -4‬ﺃﺳﺎﺱ ﺗﻘﺪﱘ ﺍﻟﻌﺎﻡ ﻋﻠﻰ ﺍﳋﺎﺹ ﻭﺍﻟﻜﻠﻲ ﻋﻠﻰ ﺍﳉﺰﺋﻲ ‪:‬‬
‫ﻻ ﺑﺪ ﻟﻨﺎ ﻗﺒﻞ ﻣﻨﺎﻗﺸﺔ ﻫﺬﺍ ﺍﻷﺳﺎﺱ ﻣﻦ ﺍﻟﺘﻨﺒﻴﻪ ﺇﱃ ﺃﻥ ﺍﳍﺪﻑ ﻣﻦ ﺍﻟﺸﺮﻳﻌﺔ ﻫﻮ ﺇﺻﻼﺡ ﺍﻻﻋﺘﻘﺎﺩ ﺑﻞ‬
‫ﺃ‪‬ﺎ ‪‬ﺪﻑ ﺃﻳﻀﺎ ﺇﱃ ﺗﻨﻈﻴﻢ ﺃﺣﻮﺍﻝ ﺍﻟﻨﺎﺱ ﰲ ﺣﻴﺎ‪‬ﻢ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪" ,‬ﻭﻟﻘﺪ ﻋﻠﻤﻨﺎ ﺃﻥ ﺍﻟﺸﺎﺭﻉ ﻣﺎ ﺃﺭﺍﺩ ﻣﻦ‬
‫ﺍﻹﺻﻼﺡ ﺍﳌﻨﻮﻩ ﺑﻪ ﳎﺮﺩ ﺻﻼﺡ ﺍﻟﻌﻘﻴﺪﺓ ﻭﺻﻼﺡ ﺍﻟﻌﻤﻞ ﻛﻤﺎ ﻗﺪ ﻳﺘﻮﻫﻢ ﺑﻞ ﺃﺭﺍﺩ ﻣﻨﻪ ﺻـﻼﺡ ﺃﺣـﻮﺍﻝ‬
‫ﺍﻟﻨﺎﺱ ﻭﺷﺆﻭ‪‬ﻢ ﰲ ﺍﳊﻴﺎﺓ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ " )‪ " (1‬ﻓﺎﻟﺸﺮﺍﺋﻊ ﻛﻠﻬﺎ ﻭﲞﺎﺻﺔ ﺷﺮﻳﻌﺔ ﺍﻹﺳﻼﻡ ﺟﺎﺀﺕ ﳌﺎ ﻓﻴـﻪ‬
‫ﺻﻼﺡ ﺍﻟﺒﺸﺮ ﰲ ﺍﻟﻌﺎﺟﻞ ﻭ ﺍﻵﺟﻞ ﺃﻱ ﰲ ﺣﺎﺿﺮ ﺍﻷﻣﻮﺭ ﻭﻋﻮﺍﻗﺒﻬﺎ‪ .‬ﻭﻟﻴﺲ ﺍﳌﺮﺍﺩ ﺑﺎﻵﺟﻞ ﺃﻣﻮﺭ ﺍﻵﺧﺮﺓ‬
‫ﻷﻥ ﺍﻟﺸﺮﺍﺋﻊ ﻻ ﲢﺪﺩ ﻟﻠﻨﺎﺱ ﺳﲑﻫﻢ ﰲ ﺍﻵﺧﺮﺓ ‪ ،‬ﻭ ﻟﻜﻦ ﺍﻵﺧﺮﺓ ﺟﻌﻠﻬﺎ ﺍﷲ ﺟﺰﺍﺀ ﻋﻠﻰ ﺍﻷﺣﻮﺍﻝ ﺍﻟـﱵ‬
‫ﻛﺎﻧﻮﺍ ﻋﻠﻴﻬﺎ ﰲ ﺍﻟﺪﻧﻴﺎ ")‪. (2‬‬
‫ﻭﺍﻧﻄﻼﻗﺎ ﻣﻦ ﻫﺬﺍ ﺍﳌﻔﻬﻮﻡ ﻟﻠﺸﺮﻳﻌﺔ ﻓﺈﻥ ﺗﻘﺪﻡ ﺍﻟﻌﺎﻡ ﻋﻠﻰ ﺍﳋﺎﺹ‪ ،‬ﻭ ﺍﻟﻜﻠﻲ ﻋﻠﻰ ﺍﳉﺰﺋﻲ‪ ،‬ﺫﻟﻚ ﻷﻥ‬
‫ﺍﻟﻌﺎﻡ ﻳﻜﻔﻞ ﺣﻔﻆ ﺍﳌﺼﺎﱀ ﺍﳌﺸﺘﺮﻛﺔ ﻟﻠﻐﺎﻟﺒﻴﺔ ﺍﻟﻌﻈﻤﻲ ﻣﻦ ﺍﻟﻨﺎﺱ ﺃﻭ ﺑﺪﺭﺀ ﺍﳌﻔﺎﺳﺪ ﺍﻟﻜﱪﻯ ﻋﻨﻬﻢ ﻛﻤﺎ‬
‫ﺃﻧﻨﺎ ﻟﻮ ﺭﺍﻋﻴﻨﺎ ﺗﺮﺗﻴﺐ ﺍﳌﻘﺎﺻﺪ ﻛﻤﺎ ﻭﺿﻌﻬﺎ ﺍﻟﺸﺎﻃﱯ ﻣﻦ ﺣﻴﺚ ﺃ‪‬ﺎ ﺗﺮﺗﺐ ﺇﱃ ﻋﺎﻣﺔ ﻭﺧﺎﺻـﺔ ﻭﺃ‪‬ـﺎ‬
‫ﺗﺼﻨﻒ ﰲ ﺇﻃﺎﺭﻫﺎ ﺍﻟﻌﺎﻡ ﺇﱃ ﺿﺮﻭﺭﻳﺔ ‪ ،‬ﻭﺣﺎﺟﻴﺔ‪ ،‬ﻭﲢﺴﻴﻨﻴﺔ‪ ,‬ﻓﺈﻥ ﺍﻟﻀﺮﻭﺭﻱ ﻣﻨﻬﺎ ﺇﳕﺎ ﻳﺘﻌﻠﻖ ﲟﺎ ﺑﻪ ﺑﻘﺎﺀ‬
‫ﺍﻟﻨﺎﺱ ﺇﺫ ﻫﻮ ﻳﺸﻤﻞ ﻣﺎ ﻳﻌﺮﻑ ﺑﺎﻟﻜﻠﻴﺎﺕ ﺍﳋﻤﺲ ؛ﻛﺤﻔﻆ ﺍﻟﺪﻳﻦ ‪،‬ﻭ ﺍﻟﻨﻔﺲ ﻭ ﺍﻟﻌﻘﻞ ‪،‬ﻭﺍﻟﻨﺴﻞ ﻭﺍﳌﺎﻝ‪.‬‬
‫ﻭﺍﻋﺘﺒﺎﺭﺍ ﻟﺬﻟﻚ ﻳﻠﺰﻡ ﺗﻘﺪﻡ ﺍﻟﻌﺎﻡ ﻋﻠﻰ ﺍﳋﺎﺹ‪ ،‬ﻟﺘﻌﻠﻖ ﺣﺎﺟﺎﺕ ﻣﻌﻈﻢ ﺍﻟﻨﺎﺱ ﺑﻪ‪ ،‬ﺇﱃ ﻫﺬﺍ ﺍﻷﺳﺎﺱ ﻣـﻦ‬
‫ﺗﺮﻛﻴﺰ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﻦ ﺧﻼﻝ ﺗﺸﺮﻳﻌﺎﺗﻪ‪ ،‬ﺇﱃ ﺇﺣﺎﻃﺔ ﻣﺼﺎﱀ ﺍﻷﻣﺔ ﺑﺴﻴﺎﺝ ﳏﻜﻢ‪ ،‬ﻭﺣﺮﺻـﻪ ﻋﻠـﻰ‬
‫ﺗﻐﻠﻴﻆ ﺍﻟﻌﻘﻮﺑﺔ ﻋﻠﻰ ﻣﻦ ﻳﺘﺴﺒﺐ ﰲ ﺍﻹﺧﻼﻝ ﺑﺎﻟﻨﻈﺎﻡ ﺍﻟﻌﺎﻡ‪ ،‬ﺃﻭ ﺯﻋﺰﻋﺘﻪ ﺃﻭ ﺍﻹﺿﺮﺍﺭ ﺑﻪ ﻳﻼﺣﻆ ﺫﻟﻚ ﻣﻦ‬
‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﰲ ﺍﻵﻳﺎﺕ ﺍﻟﺘﺎﻟﻴﺔ ‪:‬‬
‫ﺴﺒَﺎ َﻧﻜﹶﺎﻟﹰﺎ ِﻣ ‪‬ﻦ ﺍﻟ ﱠﻠ ِﻪ ﻭَﺍﻟﻠﱠـ ‪‬ﻪ‬
‫ﻕ ﻭَﺍﻟﺴ‪‬ﺎ ِﺭ ﹶﻗﺔﹸ ﻓﹶﺎ ﹾﻗ ﹶﻄﻌ‪‬ﻮﺍ ﹶﺃ‪‬ﻳ ِﺪَﻳ ‪‬ﻬﻤَﺎ َﺟﺰَﺍ ًﺀ ِﺑﻤَﺎ ﹶﻛ َ‬
‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﻭَﺍﻟﺴ‪‬ﺎ ِﺭ ‪‬‬
‫َﻋﺰِﻳﺰ‪َ ‬ﺣﻜِﻴﻢ‪‬‬
‫)‪(3‬‬
‫)‪-(1‬ﻧﻔﺲ ﺍﳌﺼﺪﺭ‪ ،‬ﺹ ‪.64‬‬
‫)‪-(2‬ﻧﻔﺲ ﺍﳌﺼﺪﺭ‪ ،‬ﺹ ‪.13‬‬
‫)‪ (3‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ‪ ،‬ﺁﻳﺔ ‪.40‬‬
‫‪187‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ )ﺗﻨﻈﲑﻱ ‪ (02‬ﻣﺒﺎﺩﺉ ﻭ ﺃﺳﺲ ﻭ ﻗﻮﺍﻋﺪ ﻭﺧﺼﺎﺋﺺ ﻭﳑﻴﺰﺍﺕ ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ‪ :‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ‬
‫ﺖ ِﺇﺣ‪‬ـﺪَﺍ ‪‬ﻫﻤَﺎ َﻋﻠﹶـﻰ‬
‫ﺻ ِﻠﺤ‪‬ﻮﺍ َﺑ ‪‬ﻴَﻨ ‪‬ﻬﻤَﺎ ﹶﻓِﺈ ﹾﻥ َﺑ َﻐ ‪‬‬
‫ﲔ ﺍ ﹾﻗَﺘَﺘﻠﹸﻮﺍ ﹶﻓﹶﺄ ‪‬‬
‫ﻭﻗﻮﻟﻪ ‪َ :‬ﻭِﺇ ﹾﻥ ﻃﹶﺎِﺋ ﹶﻔﺘَﺎ ِﻥ ِﻣ ‪‬ﻦ ﺍﹾﻟﻤ‪ ‬ﺆ ِﻣِﻨ َ‬
‫ﺻ ِﻠﺤ‪‬ﻮﺍ َﺑ ‪‬ﻴَﻨ ‪‬ﻬﻤَﺎ ﺑِﺎﹾﻟﻌَـ ‪‬ﺪ ِﻝ‬
‫ﺕ ﹶﻓﹶﺄ ‪‬‬
‫ﺍﹾﻟﹸﺄ ‪‬ﺧﺮَﻯ ﹶﻓﻘﹶﺎِﺗﻠﹸﻮﺍ ﺍﱠﻟﺘِﻲ َﺗ ‪‬ﺒﻐِﻲ َﺣﺘ‪‬ﻰ َﺗﻔِﻲ َﺀ ِﺇﻟﹶﻰ ﹶﺃ ‪‬ﻣ ِﺮ ﺍﻟ ﱠﻠ ِﻪ ﹶﻓِﺈ ﹾﻥ ﻓﹶﺎ َﺀ ‪‬‬
‫ﺴﻄِﲔ‬
‫ﺐ ﺍﹾﻟ ‪‬ﻤ ﹾﻘ ِ‬
‫ﺤ ‪‬‬
‫ﺴﻄﹸﻮﺍ ِﺇ ﱠﻥ ﺍﻟ ﱠﻠ َﻪ ‪‬ﻳ ِ‬
‫َﻭﹶﺃ ﹾﻗ ِ‬
‫)‪(1‬‬
‫ﺐ‬
‫ﺤ ‪‬‬
‫ﺴ ﹶﻞ ﻭَﺍﻟ ﱠﻠ ‪‬ﻪ ﻟﹶﺎ ‪‬ﻳ ِ‬
‫ﺙ ﻭَﺍﻟ‪‬ﻨ ‪‬‬
‫ﺤ ‪‬ﺮ ﹶ‬
‫ﻚ ﺍﹾﻟ َ‬
‫ﺴ َﺪ ﻓِﻴﻬَﺎ َﻭﻳ‪ ‬ﻬ ِﻠ َ‬
‫ﺽ ِﻟﻴ‪ ‬ﹾﻔ ِ‬
‫ﻭﻗﻮﻟﻪ ‪َ :‬ﻭِﺇﺫﹶﺍ َﺗ َﻮﻟﱠﻰ َﺳﻌَﻰ ﻓِﻲ ﺍﹾﻟﹶﺄ ‪‬ﺭ ِ‬
‫ﺍﹾﻟ ﹶﻔﺴَﺎ َﺩ‬
‫)‪(2‬‬
‫ﻭﻗـﻮﻟﻪ ‪َ :‬ﻭﻗﹶﺎِﺗﻠﹸﻮﻫ‪ ‬ﻢ َﺣﺘ‪‬ﻰ ﻟﹶﺎ َﺗﻜﹸﻮ ﹶﻥ ِﻓ ‪‬ﺘَﻨﺔﹲ َﻭَﻳﻜﹸﻮ ﹶﻥ ﺍﻟﺪ‪‬ﻳ ‪‬ﻦ ِﻟ ﱠﻠ ِﻪ ﹶﻓِﺈ ﹾﻥ ﺍﻧَﺘ َﻬﻮ‪‬ﺍ ﹶﻓﻠﹶﺎ ‪‬ﻋ ‪‬ﺪﻭَﺍ ﹶﻥ ِﺇﻟﱠﺎ َﻋﻠﹶﻰ‬
‫ﲔ‬
‫ﺍﻟﻈﱠﺎِﻟ ِﻤ َ‬
‫)‪(3‬‬
‫ﺽ ﹶﻓﺴَﺎﺩ‪‬ﺍ ﹶﺃ ﹾﻥ ﻳ‪ ‬ﹶﻘ‪‬ﺘﻠﹸﻮﺍ ﹶﺃ ‪‬ﻭ‬
‫ﺴ َﻌ ‪‬ﻮ ﹶﻥ ﻓِﻲ ﺍﹾﻟﹶﺄ ‪‬ﺭ ِ‬
‫ﻭ ﻗﻮﻟﻪ ‪ِ :‬ﺇ‪‬ﻧﻤَﺎ َﺟﺰَﺍ ُﺀ ﺍﱠﻟﺬِﻳ َﻦ ﻳ‪‬ﺤَﺎ ِﺭﺑ‪‬ﻮ ﹶﻥ ﺍﻟ ﱠﻠ َﻪ َﻭ َﺭﺳ‪‬ﻮﹶﻟ ‪‬ﻪ َﻭَﻳ ‪‬‬
‫ﻚ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ِﺧ ‪‬ﺰﻱ‪ ‬ﻓِـﻲ‬
‫ﺽ ﹶﺫِﻟ َ‬
‫ﻑ ﹶﺃ ‪‬ﻭ ﻳ‪‬ﻨ ﹶﻔﻮ‪‬ﺍ ِﻣ ‪‬ﻦ ﺍﹾﻟﹶﺄ ‪‬ﺭ ِ‬
‫ﺼ ﱠﻠﺒ‪‬ﻮﺍ ﹶﺃ ‪‬ﻭ ‪‬ﺗ ﹶﻘ ﱠﻄ َﻊ ﹶﺃ‪‬ﻳﺪِﻳ ِﻬ ‪‬ﻢ َﻭﹶﺃ ‪‬ﺭﺟ‪‬ﻠﹸﻬ‪ ‬ﻢ ِﻣ ‪‬ﻦ ِﺧﻠﹶﺎ ٍ‬
‫ﻳ‪َ ‬‬
‫ﺍﻟﺪ‪‬ﻧﻴَﺎ َﻭﹶﻟﻬ‪ ‬ﻢ ﻓِﻲ ﺍﻟﹾﺂ ِﺧ َﺮ ِﺓ َﻋﺬﹶﺍﺏ‪َ ‬ﻋﻈِﻴﻢ‬
‫)‪(4‬‬
‫ﺏ ﹶﻟ َﻌ ﱠﻠﻜﹸ ‪‬ﻢ َﺗ‪‬ﺘﻘﹸﻮ ﹶﻥ‬
‫ﺹ َﺣﻴَﺎﺓﹲ ﻳَﺎﹸﺃ ‪‬ﻭﻟِﻲ ﺍﹾﻟﹶﺄﹾﻟﺒَﺎ ِ‬
‫ﻭﻗﻮﻟـﻪ ‪َ :‬ﻭﹶﻟﻜﹸ ‪‬ﻢ ﻓِﻲ ﺍﹾﻟ ِﻘﺼَﺎ ِ‬
‫)‪(5‬‬
‫ﲔ ﹶﻓِﺈ ﹾﻥ‬
‫ﻭﻗـﻮﻟـﻪ ‪ :‬ﻳَﺎ ﹶﺃ‪‬ﻳﻬَﺎ ﺍﱠﻟﺬِﻳ َﻦ ﺁ َﻣﻨ‪‬ﻮﺍ ﺍ‪‬ﺗﻘﹸﻮﺍ ﺍﻟ ﱠﻠ َﻪ َﻭ ﹶﺫﺭ‪‬ﻭﺍ ﻣَﺎ َﺑ ِﻘ َﻲ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬ﺮﺑَﺎ ِﺇ ﹾﻥ ﻛﹸﻨ‪‬ﺘ ‪‬ﻢ ﻣ‪ ‬ﺆ ِﻣِﻨ َ‬
‫ﺱ ﹶﺃ ‪‬ﻣﻮَﺍِﻟ ﹸﻜ ‪‬ﻢ ﻟﹶﺎ َﺗ ﹾﻈ ِﻠﻤ‪‬ـﻮ ﹶﻥ‬
‫ﺏ ِﻣ ‪‬ﻦ ﺍﻟ ﱠﻠ ِﻪ َﻭ َﺭﺳ‪‬ﻮِﻟ ِﻪ َﻭِﺇ ﹾﻥ ‪‬ﺗ ‪‬ﺒ‪‬ﺘ ‪‬ﻢ ﹶﻓ ﹶﻠﻜﹸ ‪‬ﻢ ‪‬ﺭﺀُﻭ ‪‬‬
‫ﺤ ‪‬ﺮ ٍ‬
‫ﹶﻟ ‪‬ﻢ َﺗ ﹾﻔ َﻌﻠﹸﻮﺍ ﹶﻓ ﹾﺄ ﹶﺫﻧ‪‬ﻮﺍ ِﺑ َ‬
‫َﻭﻟﹶﺎ ‪‬ﺗ ﹾﻈ ﹶﻠﻤ‪‬ﻮ ﹶﻥ‬
‫)‪. (6‬‬
‫ﻓﻬﺬﻩ ﺍﻵﻳﺎﺕ ﲨﻴﻌﻬﺎ ﺗﺆﻛﺪ ﺑﻘﻮﺓ ﺃﻥ ﻻ ﺗﺴﺎﻣﺢ ﻓﻴﻤﺎ ﳜﻞ ﺑﺎﻟﻨﻈﺎﻡ ﺍﻟﻌﺎﻡ ﻟﻜﻮﻧﻪ‬
‫ﻳﻜﻔﻞ ﺣﻔﻆ ﺍﻟﻀﺮﻭﺭﻳﺎﺕ ﺍﻟﱵ ‪‬ﺎ ﻗﻮﺍﻡ ﺣﻴﺎﺓ ﺍﻟﻨﺎﺱ‪ ,‬ﻓﺎﶈﺎﻓﻈﺔ ﻋﻠﻰ ﺍﻟﻜﻠﻴـﺎﺕ ﺍﻟـﻀﺮﻭﺭﻳﺔ ﻓـﺎﻟﻘﻄﻊ‬
‫ﻟﻠﺴﺎﺭﻕ‪،‬ﻭ ﺍﻟﻘﺘﻞ ﻭ ﺍﻟﺘﻨﻜﻴﻞ ﻭ ﺍﻟﻨﻔﻲ ﻷﻫﻞ ﺍﳊﺮﺍﺑﺔ‪ ،‬ﻭﺍﻟﻘﺘﺎﻝ ﳌﻦ ﻳﺮﻳﺪ ﻗﻠﺐ ﺍﻟﻨﻈﺎﻡ ﺍﻟﻌﺎﻡ ﳊﻤﻞ ﺍﻟﻨﺎﺱ‬
‫ﻋﻠﻰ ﺭﺃﻳﻪ ﻫﻮ ﺩﻭﻥ ﻏﲑﻩ‪ ،‬ﻭﺍﻟﻮﻋﻴﺪ ﺍﻟﺸﺪﻳﺪ ﻟﻜﻞ ﻣﻦ ﻳﺘﺴﺒﺐ ﰲ ﺇﺷﺎﻋﺔ ﺍﻟﻔﺴﺎﺩ ﰲ ﺍ‪‬ﺘﻤﻊ‪ ،‬ﺃﻭ ﺍﻟـﺬﻱ‬
‫ﻳﺮﻳﺪ ﺃﻥ ﳜﻀﻊ ﺍﳊﻴﺎﺓ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﻭﻳﺼﺮﻓﻬﺎ ﳋﺪﻣﺔ ﻣﺼﺎﳊﻪ ﺩﻭﻥ ﺍﻋﺘﺒﺎﺭ ﻟﻠﻤﺼﻠﺤﺔ ﺍﻟﻌﺎﻣﺔ ‪ ,‬ﻭ ﺃﻥ ﺗﺸﺮﻳﻊ‬
‫ﺍﻟﻘﺼﺎﺹ ﺟﺎﺀ ﻳﺘﻀﻤﻦ ﺍﺳﺘﻤﺮﺍﺭﻳﺔ ﺍﳊﻴﺎﺓ ﺍﳌﻨﻀﺒﻄﺔ ﺍﳌﻨﻈﻤﺔ ﺍﳌﺴﺘﻘﺮﺓ‪ ،‬ﻣﻦ ﺣﻴﺚ ﻛﻮﻧﻪ ﻳﺸﻜﻞ ﺭﺍﺩﻋﺎ ﳌﻦ‬
‫ﻗﺪ ﺗﺴﻮﻝ ﻟﻪ ﻧﻔﺴﻪ ﺍﻟﻌﺒﺚ ﺑﻀﻮﺍﺑﻄﻬﺎ ﻭﻗﻮﺍﻧﻴﻨﻬﺎ‪،‬ﻭ ﺍﻟﱵ ﻳﺆﺩﻱ ﺍﳌﺴﺎﺱ ‪‬ﺎ ﺇﱃ ﺍﻹﺿـﺮﺍﺭ ﺑﺎﺳـﺘﻘﺮﺍﺭﻫﺎ‬
‫)‪ (1‬ﺳﻮﺭﺓ ﺍﳊﺠﺮﺍﺕ ‪ ،‬ﺁﻳﺔ‪. 09‬‬
‫)‪ (2‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ ،‬ﺁﻳﺔ ‪205‬‬
‫)‪ (3‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ ،‬ﺁﻳﺔ ‪.192‬‬
‫)‪ (4‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ‪ ،‬ﺁﻳﺔ ‪.33‬‬
‫)‪ (5‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ ،‬ﺁﻳﺔ ‪.179‬‬
‫)‪ (6‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ ،‬ﺁﻳﺔ ‪.278‬‬
‫‪188‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ )ﺗﻨﻈﲑﻱ ‪ (02‬ﻣﺒﺎﺩﺉ ﻭ ﺃﺳﺲ ﻭ ﻗﻮﺍﻋﺪ ﻭﺧﺼﺎﺋﺺ ﻭﳑﻴﺰﺍﺕ ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ‪ :‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ‬
‫ﻭﺗﻮﺍﺯ‪‬ﺎ‪ ،‬ﻓﺈﻥ ﺍﻟﻨﻈﺮ ﰲ ﻫﺬﻩ ﺍﻵﻳـﺎﺕ ﻳﺆﻛﺪ ﻣﻦ ﺃﻥ ﺍﻟﺸﺮﻳﻌﺔ ﰲ ﺃﺣﻜﺎﻣﻬﺎ ﺗﻘﺪﻡ ﺍﻟﻌﺎﻡ ﻋﻠﻰ ﺍﳋـﺎﺹ‪،‬‬
‫ﺲ ﻗﹶـﺎ ﹶﻝ‬
‫ﻭﺍﻟﻜﻠﻲ ﻋﻠﻰ ﺍﳉﺰﺋﻲ‪ ,‬ﻓﻘﺪ ﺃﺛﺮ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻧﻪ ﻗﺎﻝ ‪َ " :‬ﺣ ‪‬ﺪﹶﺛﻨَﺎ ﻳ‪‬ﻮ‪‬ﻧ ‪‬‬
‫ﺐ َﺭﺳ‪‬ـﻮ ِﻝ‬
‫ﻱ ﺻَﺎ ِﺣ ِ‬
‫ﺼ َﺮ ﹶﺓ ﺍﹾﻟ ِﻐﻔﹶﺎ ِﺭ ‪‬‬
‫ﺨ ‪‬ﻮﻟﹶﺎِﻧ ‪‬ﻲ َﻋ ‪‬ﻦ َﺭﺟ‪ٍ ‬ﻞ ﹶﻗ ‪‬ﺪ َﺳﻤ‪‬ﺎ ‪‬ﻩ َﻋ ‪‬ﻦ ﹶﺃﺑِﻲ َﺑ ‪‬‬
‫ﺐ ﺍﹾﻟ َ‬
‫َﺣ ‪‬ﺪﹶﺛﻨَﺎ ﹶﻟ ‪‬ﻴﺚﹲ َﻋ ‪‬ﻦ ﹶﺃﺑِﻲ َﻭ ‪‬ﻫ ٍ‬
‫ﺻﻠﱠﻰ ﺍﻟﻠﱠﻬﻢ َﻋ ﹶﻠ ‪‬ﻴ ِﻪ َﻭ َﺳ ﱠﻠ َﻢ ﹶﻗﺎ ﹶﻝ َﺳﹶﺄﹾﻟﺖ‪َ ‬ﺭﺑ‪‬ﻲ َﻋ ‪‬ﺰ َﻭﺟَـ ﱠﻞ‬
‫ﺻﻠﱠﻰ ﺍﻟﻠﱠﻬﻢ َﻋ ﹶﻠ ‪‬ﻴ ِﻪ َﻭ َﺳ ﱠﻠ َﻢ ﹶﺃ ﱠﻥ َﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟ ﱠﻠ ِﻪ َ‬
‫ﺍﻟ ﱠﻠ ِﻪ َ‬
‫ﺿﻠﹶﺎﹶﻟ ٍﺔ ﹶﻓﹶﺄ ‪‬ﻋﻄﹶﺎﻧِﻴﻬَﺎ‬
‫ﺠ َﻤ َﻊ ﹸﺃ ‪‬ﻣﺘِﻲ َﻋﻠﹶﻰ َ‬
‫ﹶﺃ ‪‬ﺭَﺑﻌ‪‬ﺎ ﹶﻓﹶﺄ ‪‬ﻋﻄﹶﺎﻧِﻲ ﹶﺛﻠﹶﺎﺛﹰﺎ َﻭ َﻣَﻨ َﻌﻨِﻲ ﻭَﺍ ِﺣ َﺪ ﹰﺓ َﺳﹶﺄﹾﻟﺖ‪ ‬ﺍﻟ ﱠﻠ َﻪ َﻋ ‪‬ﺰ َﻭ َﺟ ﱠﻞ ﹶﺃ ﹾﻥ ﻟﹶﺎ َﻳ ‪‬‬
‫ﻚ ﺍﹾﻟﺄﹸ َﻣ َﻢ ﹶﻗ ‪‬ﺒ ﹶﻠ ‪‬ﻬ ‪‬ﻢ ﹶﻓﹶﺄ ‪‬ﻋﻄﹶﺎﻧِﻴﻬَﺎ َﻭ َﺳﹶﺄﹾﻟﺖ‪ ‬ﺍﻟ ﱠﻠ َﻪ َﻋ ‪‬ﺰ‬
‫ﺴِﻨ َ‬
‫َﻭ َﺳﹶﺄﹾﻟﺖ‪ ‬ﺍﻟ ﱠﻠ َﻪ َﻋ ‪‬ﺰ َﻭ َﺟ ﱠﻞ ﹶﺃ ﹾﻥ ﻟﹶﺎ ﻳ‪ ‬ﻬ ِﻠ ﹶﻜﻬ‪ ‬ﻢ ﺑِﺎﻟ ‪‬‬
‫ﲔ ﹶﻛﻤَﺎ ﹶﺃ ‪‬ﻫ ﹶﻠ َ‬
‫ﺱ َﺑ ‪‬ﻌ ٍ‬
‫ﻀ ‪‬ﻬ ‪‬ﻢ َﺑ ﹾﺄ َ‬
‫ﺴﻬ‪ ‬ﻢ ِﺷَﻴﻌ‪‬ﺎ َﻭ‪‬ﻳﺬِﻳ َﻖ َﺑ ‪‬ﻌ َ‬
‫َﻭ َﺟ ﱠﻞ ﹶﺃ ﹾﻥ ﻟﹶﺎ َﻳ ﹾﻠِﺒ َ‬
‫ﺾ ﹶﻓ َﻤَﻨ َﻌﻨِﻴﻬَﺎ ")‪ (1‬ﻭﻛﻤﺎ ﺃﺛﺮ ﻋﻨﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ‬
‫ﻭﺳﻠﻢ ﺃﻧﻪ ﻛﺎﻥ ﻳﻌﺎﺭﺽ ﺑﺸﺪﺓ ﻛﻞ ﺗﺼﺮﻑ ﻳﺮﻣﻲ ﺇﱃ ﺯﻋﺰﻋﺔ ﺍﻟﻨﻈﺎﻡ ﺍﻟﻌﺎﻡ‪ ،‬ﻭﺍﻟﻌﺒﺚ ﺑﻪ ﺗﻌﻤﺪﺍ ﺃﻭ ﺟﻬﻼ‪،‬‬
‫ﻭﺃﻧﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻛﺎﻥ ﺃﺣﺮﺹ ﻣﺎ ﻛﺎﻥ ﻋﻠﻰ ﺣﻔﻆ ﺍﳌﻘﺎﺻﺪ ﺍﻟﻌﺎﻣـﺔ ﻭﺇﻋﻄﺎﺋﻬـﺎ ﺍﻷﻭﻟﻮﻳـﺔ‬
‫ﻭﺗﻘﺪﳝﻬﺎ ﻋﻠﻰ ﺍﳌﻘﺎﺻﺪ ﺍﳋﺎﺻﺔ‪ ،‬ﻣﻦ ﺫﻟﻚ ﻣﺎ ﺑﺪﺭ ﻋﻨﻪ ﺣﻴﻨﻤﺎ ﺗﻘﺪﻡ ﻟﻪ ﺃﺳﺎﻣﺔ ﺑﻦ ﺯﻳﺪ ﻳﺸﻔﻊ ﻟﻠﻤـﺮﺃﺓ‬
‫ﺏ َﻋ ‪‬ﻦ ﻋ‪ ‬ﺮ َﻭ ﹶﺓ ﻋَـ ‪‬ﻦ‬
‫ﺚ َﻋ ِﻦ ﺍ‪‬ﺑ ِﻦ ِﺷﻬَﺎ ٍ‬
‫ﺍﳌﺨﺰﻭﻣﻴﺔ ﺍﻟﱵ ﺳﺮﻗﺖ ﻓﻘﺪ َﺣ ‪‬ﺪﹶﺛﻨَﺎ َﺳﻌِﻴ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ‪‬ﺳ ﹶﻠ ‪‬ﻴﻤَﺎ ﹶﻥ َﺣ ‪‬ﺪﹶﺛَﻨﺎ ﺍﻟ ﱠﻠ ‪‬ﻴ ﹸ‬
‫ﺖ ﹶﻓﻘﹶﺎﻟﹸﻮﺍ َﻣ ‪‬ﻦ ﻳ‪ ‬ﹶﻜ ﱢﻠﻢ‪َ ‬ﺭﺳ‪‬ﻮ ﹶﻝ‬
‫ﺨﺰ‪‬ﻭ ِﻣ‪‬ﻴﺔﹸ ﺍﱠﻟﺘِﻲ َﺳ َﺮ ﹶﻗ ‪‬‬
‫ﺸ ﹶﺔ َﺭﺿِﻲ ﺍﻟﱠﻬﻢ َﻋ ‪‬ﻨﻬَﺎ ﹶﺃ ﱠﻥ ﹸﻗ َﺮ‪‬ﻳﺸ‪‬ﺎ ﹶﺃ َﻫ ‪‬ﻤ ‪‬ﺘﻬ‪‬ﻢ‪ ‬ﺍﹾﻟ َﻤ ‪‬ﺮﹶﺃﺓﹸ ﺍﹾﻟ َﻤ ‪‬‬
‫ﻋَﺎِﺋ َ‬
‫ﺻﻠﱠﻰ ﺍﻟﻠﱠﻬـﻢ‬
‫ﺐ َﺭﺳ‪‬ﻮ ِﻝ ﺍﻟ ﱠﻠ ِﻪ َ‬
‫ﺻﻠﱠﻰ ﺍﻟﻠﱠﻬﻢ َﻋ ﹶﻠ ‪‬ﻴ ِﻪ َﻭ َﺳ ﱠﻠ َﻢ َﻭ َﻣ ‪‬ﻦ َﻳ ‪‬‬
‫ﺍﻟ ﱠﻠ ِﻪ َ‬
‫ﺠَﺘ ِﺮﺉ‪َ ‬ﻋ ﹶﻠ ‪‬ﻴ ِﻪ ِﺇﻟﱠﺎ ﹸﺃﺳَﺎ َﻣﺔﹸ ‪‬ﺑ ‪‬ﻦ َﺯ‪‬ﻳ ٍﺪ ِﺣ ‪‬‬
‫ﺸ ﹶﻔﻊ‪ ‬ﻓِﻲ َﺣ ‪‬ﺪ ِﻣ ‪‬ﻦ ‪‬ﺣﺪ‪‬ﻭ ِﺩ ﺍﻟ ﱠﻠ ِﻪ ﹸﺛ ‪‬ﻢ ﻗﹶﺎ َﻡ‬
‫ﺻﻠﱠﻰ ﺍﻟﻠﱠﻬﻢ َﻋ ﹶﻠ ‪‬ﻴ ِﻪ َﻭ َﺳ ﱠﻠ َﻢ ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﺃَﺗ ‪‬‬
‫َﻋ ﹶﻠ ‪‬ﻴ ِﻪ َﻭ َﺳ ﱠﻠ َﻢ ﹶﻓ ﹶﻜ ﱠﻠ َﻢ ﺭﺳ‪َ‬ﻮ ﹶﻝ ﺍﻟ ﱠﻠ ِﻪ َ‬
‫ﻕ‬
‫ﻒ َﺗ َﺮﻛﹸﻮ ‪‬ﻩ َﻭِﺇﺫﹶﺍ َﺳ َﺮ َ‬
‫ﺸﺮِﻳ ‪‬‬
‫ﻕ ﺍﻟ ‪‬‬
‫ﺿ ﱠﻞ َﻣ ‪‬ﻦ ﹶﻗ ‪‬ﺒ ﹶﻠ ﹸﻜ ‪‬ﻢ ﹶﺃ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﻛﹶﺎﻧ‪‬ﻮﺍ ِﺇﺫﹶﺍ َﺳ َﺮ َ‬
‫ﺱ ِﺇ‪‬ﻧﻤَﺎ َ‬
‫ﺐ ﻗﹶﺎ ﹶﻝ ﻳَﺎ ﹶﺃ‪‬ﻳﻬَﺎ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﺨ ﹶﻄ َ‬
‫ﹶﻓ َ‬
‫ﺻﻠﱠﻰ ﺍﻟﻠﱠﻬﻢ َﻋ ﹶﻠﻴ‪‬ـ ِﻪ َﻭﺳَـ ﱠﻠ َﻢ‬
‫ﺤ ‪‬ﻤ ٍﺪ َ‬
‫ﺖ ﻣ‪َ ‬‬
‫ﺤ ‪‬ﺪ ﻭَﺍ‪‬ﻳ ‪‬ﻢ ﺍﻟ ﱠﻠ ِﻪ ﹶﻟ ‪‬ﻮ ﹶﺃ ﱠﻥ ﻓﹶﺎ ِﻃ َﻤ ﹶﺔ ِﺑ ‪‬ﻨ َ‬
‫ﻒ ﻓِﻴ ِﻬ ‪‬ﻢ ﹶﺃﻗﹶﺎﻣ‪‬ﻮﺍ َﻋ ﹶﻠ ‪‬ﻴ ِﻪ ﺍﹾﻟ َ‬
‫ﻀﻌِﻴ ‪‬‬
‫ﺍﻟ ‪‬‬
‫)‪(2‬‬
‫ﺤ ‪‬ﻤﺪ‪َ ‬ﻳ َﺪ َﻫﺎ‬
‫ﺖ ﹶﻟ ﹶﻘ ﹶﻄ َﻊ ‪‬ﻣ َ‬
‫َﺳ َﺮ ﹶﻗ ‪‬‬
‫ﻭﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ ﺃﻥ ﺍﻹﺳﻼﻡ ﻗﺪ ﺃﺑﺎﺡ ﻟﻸﻓﺮﺍﺩ ﺍﻟﺘﻨﺎﺯﻝ ﻋﻦ ﺣﻘﻮﻗﻬﻢ ﺍﳌﺘﻌﻠﻘﺔ ‪‬ﻢ ‪ ،‬ﻭﺍﳌﻘﺼﻮﺭﺓ‬
‫ﻋﻠﻴﻬﻢ‪ ,‬ﺇﻥ ﺗﺪﺍﺧﻠﺖ ﻣﻊ ﺣﻘﻮﻕ ﻏﲑﻫﻢ ﻭﺍﺷﺘﺒﻜﺖ ﻣﻌﻬﺎ‪ ،‬ﺳﻘﻂ ﺣﻘﻬﻢ ﰲ ﺍﻟﺘﻨﺎﺯﻝ ﻋﻨﻬﺎ ﻣﺜـﻞ ﺫﻟـﻚ‬
‫ﺍﻟﺘﻨﺎﺯﻝ ﻋﻦ ﺍﳌﻠﻚ ﺑﺎﳍﺒﺔ‪ ,‬ﻓﻘﺪ ﺛﺒﺖ ﺃﻥ ﺳﻌﺪﺍ ﺑﻦ ﺃﰊ ﻭﻗﺎﺹ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﺭﺍﺩ ﺃﻥ ﳜﺮﺝ ﻣﺎﻟـﻪ ﻛﻠـﻪ‬
‫ﻓﻨﻬﺎﻩ ﺍﻟﺮﺳﻮﻝ ﻋﻦ ﺫﻟﻚ ‪ .‬ﻓﻌﺮﺽ ﺳﻌﺪ ﺍﻟﺘﻨﺎﺯﻝ ﻋﻦ ﺍﻟﺜﻠﺜﲔ‪ ،‬ﻓﺎﻟﻨﺼﻒ‪ ،‬ﺇﱃ ﺃﻥ ﺍﻧﺘﻬﻰ ﺇﱃ ﺍﻟﺜﻠﺚ ﻓﻘـﺎﻝ‬
‫ﺹ ﻭَﺍﹾﻟ َﻌ َﻤﻞﹸ َﻋﻠﹶﻰ َﻫﺬﹶﺍ ِﻋﻨ‪‬ـ َﺪ ﹶﺃﻫ‪‬ـ ِﻞ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪َ " :‬ﻭ ‪‬ﺟ ٍﻪ َﻋ ‪‬ﻦ َﺳ ‪‬ﻌ ِﺪ ‪‬ﺑ ِﻦ ﹶﺃﺑِﻲ َﻭﻗﱠﺎ ٍ‬
‫)‪ (1‬ﻣﺴﻨﺪ ﺃﲪﺪ‪ ،‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ ‪.25966‬‬
‫)‪ (2‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻛﺘﺎﺏ ﺍﳊﺪﻭﺩ‪ ،‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ ‪.6290‬‬
‫‪189‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ )ﺗﻨﻈﲑﻱ ‪ (02‬ﻣﺒﺎﺩﺉ ﻭ ﺃﺳﺲ ﻭ ﻗﻮﺍﻋﺪ ﻭﺧﺼﺎﺋﺺ ﻭﳑﻴﺰﺍﺕ ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ‪ :‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ‬
‫ﺺ ﻣِـ َﻦ‬
‫ﺐ َﺑ ‪‬ﻌﺾ‪ ‬ﹶﺃ ‪‬ﻫ ِﻞ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ﹶﺃ ﹾﻥ َﻳ ‪‬ﻨﻘﹸ َ‬
‫ﺤ ‪‬‬
‫ﺚ َﻭ ﹶﻗ ِﺪ ﺍ ‪‬ﺳَﺘ َ‬
‫ﺻ َﻲ ِﺑﹶﺄ ﹾﻛﹶﺜ َﺮ ِﻣ َﻦ ﺍﻟﱡﺜ ﹸﻠ ِ‬
‫ﺲ ﻟِﻠ ‪‬ﺮﺟ‪ِ ‬ﻞ ﹶﺃ ﹾﻥ ﻳ‪‬ﻮ ِ‬
‫ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ﹶﺃ‪‬ﻧﻪ‪ ‬ﹶﻟ ‪‬ﻴ َ‬
‫ﺚ ﹶﻛِﺜﲑ‪" ‬‬
‫ﺻﻠﱠﻰ ﺍﻟﻠﱠﻬﻢ َﻋ ﹶﻠ ‪‬ﻴ ِﻪ َﻭ َﺳ ﱠﻠ َﻢ ﻭَﺍﻟﱡﺜ ﹸﻠ ﹸ‬
‫ﺚ ِﻟ ﹶﻘ ‪‬ﻮ ِﻝ َﺭﺳ‪‬ﻮ ِﻝ ﺍﻟ ﱠﻠ ِﻪ َ‬
‫ﺍﻟﱡﺜ ﹸﻠ ِ‬
‫)‪(1‬‬
‫ﻭﳛﻀﺮﻧﺎ ﰲ ﻫﺬﺍ ﺍﻟﺼﺪﺩ ﻣﺎ ﺃﺛﺮ ﻋﻦ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻋﻨﺪﻣﺎ ﺍﻧﺘﻬﻰ ﺇﻟﻴﻪ ﺧﱪ ﺭﺟـﻞ‬
‫ﻛﺎﻥ ﲢﺘﻪ ﻋﺪﺓ ﻧﺴﻮﺓ ‪ ،‬ﻓﻤﺮﺽ ﻓﻮﻗﻊ ﰲ ﻧﻔﺴﻪ ﺃﻧﻪ ﻣﺮﺽ ﺍﳌﻮﺕ ﻓﻄﻠﻘﻬﻦ ﺣﺮﻣﺎﻧﺎ ﳍـﻦ ﻣـﻦ ﺍﻹﺭﺙ‪،‬‬
‫ﻭﺣﱴ ﻻ ﳜﺮﺝ ﻣﺎﻟﻪ ﻋﻦ ﺃﻭﻻﺩﻩ ﺇﱃ ﻳﺪ ﻏﲑﻫﻢ‪ ,‬ﻓﺄﺟﱪﻩ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﻋﻠﻰ ﺭﺩﻫﻦ ﺇﱃ ﻋﺼﻤﺘﻪ ﻣﻊ‬
‫ﺃﻥ ﺍﻟﺘﺼﺮﻑ ﰲ ﺍﳌﺎﻝ ﺃﻭ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺰﻭﺟﻴﺔ ﺣﻖ ﺷﺨﺼﻲ‪ ,‬ﻭﻟﻜﻨﻪ ﻫﻨﺎ ﺍﺗﺼﻞ ﲝﻖ ﺍﻷﺑﻨﺎﺀ ﻭ ﺍﻟﺰﻭﺟﺎﺕ ‪،‬‬
‫ﻓﺴﻘﻂ ﺣﻖ ﻫﺬﺍ ﻭﺫﺍﻙ‪.‬‬
‫‪ -5‬ﺃﺳﺎﺱ ﺗﻌﻠﻖ ﺍﻟﺸﺮﻳﻌﺔ ﺑﺎﻷﻭﺻﺎﻑ ﻭﺍﳌﻌﺎﱐ ﻻ ﺑﺎﻷﻟﻔﺎﻅ ﻭﺍﳌﺒﺎﱐ ‪:‬‬
‫ﻟﻘﺪ ﺍﻫﺘﻢ ﺍﻹﻣﺎﻡ‪ :‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﰲ ﺇﺑﺮﺍﺯ ﻫﺬﺍ ﺍﻷﺳﺎﺱ‪ ،‬ﻭﺍﻟﺘﺄﻛﻴﺪ ﻋﻠﻴﻪ‪ ،‬ﻭﺑﻴﺎﻥ ﺃﳘﻴﺘﻪ ﻣﻦ ﺣﻴـﺚ ﺃﻥ‬
‫ﺇﻫﺪﺍﺭﻩ ﻣﻦ ﻗﺒﻞ ﺑﻌﺾ ﺍﻟﻔﻘﻬﺎﺀ ﺍﻟﺴﺎﺑﻘﲔ ﻫﻮ ﺍﻟﺬﻱ ﺗﺴﺒﺐ ﰲ ﺍﻟﺘﻀﻴﻴﻖ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺃﺻﺎﺏ ﺍﻟﺸﺮﻳﻌﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﺑﺎﻟﺘﺤﺠﺮ ﻭ ﺍﳉﻤﻮﺩ‪ ،‬ﻭﺣﺎﻝ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﻣﺴﺎﻳﺮﺓ ﺍﻟﺘﻄﻮﺭ ﻭﳎﺎﺭﺍﺓ ﺍﻟﺘﻘﺪﻡ ﻓﻼ ﺑﺪ ﻣـﻦ ﲡـﺎﻭﺯ‬
‫ﺍﻟﻠﻔﻆ ﺇﱃ ﺍﳌﻌﲎ ‪ ،‬ﻭ ﻻ ﺑﺪ ﻣﻦ ﲡﺎﻭﺯ ﺍﻟﻈﺎﻫﺮ ﺇﱃ ﺍﳉﻮﻫﺮ‪ ،‬ﻭﺇﻥ ﱂ ﻧﻔﻌﻞ ﻗﺪ ﻧﺼﺪﺭ ﺃﺣﻜﺎﻣﺎ ﺗﺘﻨﺎﰱ ﻣﻊ‬
‫ﺍﻟﺸﺮﻉ ﻭﺗﻌﺎﺭﺽ ﻣﻘﺎﺻﺪﻩ‪ ،‬ﻭ ﻗﺪ ﻭﺿﺢ ﺫﻟﻚ ﺑﻘﻮﻟﻪ‪ " :‬ﻓﺈﻳﺎﻙ ﺃﻥ ﺗﺘﻮﻫﻢ ﺃﻥ ﺑﻌﺾ ﺍﻷﺣﻜـﺎﻡ ﻣﻨـﻮﻁ‬
‫ﺑﺄﲰﺎﺀ ﺍﻷﺷﻴﺎﺀ ﺃﻭ ﺑﺄﺷﻜﺎﳍﺎ ﺍﻟﺼﻮﺭﻳﺔ ﻏﲑ ﺍﳌﺴﺘﻮﻓﺎﺓ ﳌﻌﺎﱐ ﺍﻟﺸﺮﻋﻴﺔ ﻓﺘﻘﻊ ﰲ ﺃﺧﻄﺎﺀ ﰲ ﺍﻟﻔﻘﻪ‪ ،‬ﻣﺜﻞ ﻗﻮﻝ‬
‫ﺑﻌﺾ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﺻﻨﻒ ﻣﻦ ﺍﳊﻴﺘﺎﻥ ﻳﺴﻤﻴﻪ ﺍﻟﺒﻌﺾ ﺧﱰﻳﺮ ﺍﻟﺒﺤﺮ ﺃﻧﻪ ﳛﺮﻡ ﺃﻛﻠﻪ ﻷﻧﻪ ﺧﱰﻳﺮ " )‪.(2‬‬
‫ﻭﻗﺪ ﺍﻋﺘﻤﺪ ﺍﻹﻣﺎﻡ‪ :‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﰲ ﺿﺒﻂ ﻫﺬﺍ ﺍﻷﺳﺎﺱ ﻭ ﲢﺪﻳﺪﻩ ﻋﻠﻰ ﺃﻥ ﺍﻟﻌﱪﺓ ﺑﺎﳌﻌﺎﱐ ﻻ ﺑﺎﳌﺒﺎﱐ ﰲ‬
‫ﻣﺜﺎﻝ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ِ :‬ﺇ ﹾﻥ ِﻫ َﻲ ِﺇﻟﱠﺎ ﹶﺃ ‪‬ﺳﻤَﺎﺀٌ َﺳ ‪‬ﻤ ‪‬ﻴ‪‬ﺘﻤ‪‬ﻮﻫَﺎ ﹶﺃ‪‬ﻧ‪‬ﺘ ‪‬ﻢ ﻭَﺁﺑَﺎﺅ‪‬ﻛﹸ ‪‬ﻢ ﻣَﺎ ﺃﹶﻧ َﺰ ﹶﻝ ﺍﻟﻠﱠـ ‪‬ﻪ ِﺑﻬَـﺎ ﻣِـ ‪‬ﻦ‬
‫‪‬ﺳ ﹾﻠﻄﹶﺎ ٍﻥ‬
‫)‪.(3‬‬
‫ﻭﻛﺬﻟﻚ ﺣﺬﺭ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ ﺑﺄﻧﻪ ﺳﻴﺄﰐ ﻗﻮﻡ ﻣﻦ ﺃﻣﺘﻪ ﻳﺸﺮﺑﻮﻥ ﺍﳋﻤﺮ ‪ ،‬ﻭﻳﺴﻤﻮ‪‬ﺎ‬
‫ﺑﻐﲑ ﺍﲰﻬﺎ‪ ,‬ﻓﻜﻤﺎ ﺃﻥ ﺗﻐﻴﲑ ﺍﻻﺳﻢ ﻏﲑ ﻣﺆﺛﺮ ﰲ ﲢﻠﻴﻞ ﺍﳊﺮﺍﻡ‪ ،‬ﻓﻜﺬﻟﻚ ﻳﻨﺒﻐﻲ ﺃﻥ ﻻ ﻳﻜﻮﻥ ﻣـﺆﺛﺮﺍ ﰲ‬
‫ﲢﺮﱘ ﺍﳊﻼﻝ‪ ،‬ﻭ ﻫﻜﺬﺍ ﻳﺜﺒﺖ ﺃﻥ ﻣﻨﺎﻁ ﺍﻷﺣﻜﺎﻡ ﰲ ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﺍﻷﻭﺻﺎﻑ ﻫﻲ ﻣﻨﺎﻁ ﺍﻷﺣﻜـﺎﻡ‪ ،‬ﻻ‬
‫ﻋﻠﻰ ﳎﺮﺩ ﺍﻻﺳﻢ ﺃﻭ ﺍﳌﻈﻬﺮ‪ ،‬ﺃﻭ ﺍﻟﺸﻜﻞ‪ ،‬ﻓﺎﻟﺸﻲﺀ ﺍﻟﻮﺍﺣﺪ ﻗﺪ ﳛﻞ ﻣﺮﺓ ﻭﳛﺮﻡ ﺃﺧﺮﻯ‪ ,‬ﻻ ﺑﺘﻐﻴﲑ ﺍﲰﻪ ﺑﻞ‬
‫ﻟﺘﻐﲑ ﻭﺻﻔﻪ‪ ,‬ﻓﺎﻟﻠﱭ ﺷﺮﺑﻪ ﺣﻼﻝ‪ ،‬ﻓﺈﻥ ﺍﺧﺘﻤﺮ ﻭﺃﺻﺒﺢ ﻣﺴﺒﺒﺎ ﻟﻠﺴﻜﺮ ﺣﺮﻡ ﺷﺮﺑﻪ‪ ,‬ﻓﺎﲰﻪ ﱂ ﻳﺘﻐﲑ ﻭﻟﻜﻦ‬
‫)‪(1‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺪﻱ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻮﺻﺎﻳﺎ‪ ،‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ ‪.2042‬‬
‫)‪-(2‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ‪ ،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪ ،‬ﺹ ‪.105‬‬
‫)‪-(3‬ﺳﻮﺭﺓ ﺍﻟﻨﺠﻢ‪ ،‬ﺍﻵﻳﺔ ‪ ،23‬ﻭﻣﺜﻠﻬﺎ ﰲ ﺳﻮﺭﺓ ﻳﻮﺳﻒ ﺁﻳﺔ ‪ 40‬ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪... " :‬ﺃﲰﺎﺀ ﲰﻴﺘﻤﻮﻫﺎ ﺃﻧﺘﻢ ﻭﺁﺑﺎﺅﻛﻢ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ‪‬ﺎ ﻣﻦ ﺳﻠﻄﺎﻥ "‪.‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ )ﺗﻨﻈﲑﻱ ‪ (02‬ﻣﺒﺎﺩﺉ ﻭ ﺃﺳﺲ ﻭ ﻗﻮﺍﻋﺪ ﻭﺧﺼﺎﺋﺺ ﻭﳑﻴﺰﺍﺕ ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ‪ :‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ‬
‫ﺗﺮﻛﻴﺒﻪ ﺗﻐﲑ ﻓﻐﲑﺕ ﺃﻭﺻﺎﻓﻪ ﻓﺎﺳﺘﻮﺟﺐ ﺫﻟﻚ ﺗﻐﲑ ﺣﻜﻤﻪ‪ ،‬ﻷﻥ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﺗﺘﻐﲑ ﺑﺘﻐﲑ ﺃﻭﺻﺎﻑ‬
‫ﺍﻟﺸﻲﺀ ﻣﻮﺿﻮﻉ ﺍﳊﻜﻢ ‪.‬‬
‫ﺇﻥ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺗﻨﺎﻁ ﺑﺎﻷﺣﻜﺎﻡ ﻭﺍﻷﻭﺻﺎﻑ ‪ ،‬ﻭﺍﳌﻌﺎﱐ ﻻ ﺑﺎﻷﻟﻔﺎﻅ ﻭﺍﳌﺒﺎﱐ‪ ،‬ﻭﻣﻦ ﺃﻫﻢ ﻣﺎ‬
‫ﻭﺟﻪ ﺍﻹﻣﺎﻡ‪ :‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻻﻋﺘﻤﺎﺩ ﻫﺬﺍ ﺍﻷﺳﺎﺱ ﻫﻮ ﻣﺎ ﺭﺁﻩ ﻣﻦ ﺗﻮﺟﻪ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﻭﻣﻴﻠﻬﻢ ﺇﱃ ﺇﻇﻬـﺎﺭ‬
‫ﺍﻟﻌﻤﻞ ﰲ ﺻﻮﺭﺓ ﻣﺸﺮﻭﻋﺔ ﺗﺴﻮﻳﻘﺎ ﻷﻫﻮﺍﺋﻬﻢ ﻭﳎﺎﺭﺍﺓ ﻟﺸﻬﻮﺍ‪‬ﻢ ﻓﺮﺃﻯ ﰲ ﻫﺬﺍ ﺍﻷﺳﺎﺱ ﺳﺒﺒﺎ ﻗﻮﻳﺎ ﻟﻘﻄﻊ‬
‫ﺍﻟﺴﺒﻴﻞ ﻋﻤﻦ ﲢﺪﺛﻪ ﻧﻔﺴﻪ ﺑﺎﻟﺘﺤﺎﻳﻞ ﻋﻠﻰ ﺍﻟﺸﺮﻉ ‪ ،‬ﻣﺜﻞ ﺍﻟﺬﻳﻦ ﻳﺴﻤﻮﻥ ﺍﳋﻤﺮ ﺑﻐﲑ ﺍﲰﻬﺎ ﺣﱴ ﻳﺴﺘﺤﻠﻮﺍ‬
‫ﺷﺮ‪‬ﺎ ‪ ،‬ﻣﻦ ﻣﺜﻞ ﻣﺎ ﲰﻲ ﺍﻟﺬﻱ ﲰﻲ )ﻣﺎﻟﻄﺎ( ﰲ ﻭﻗﺘﻨﺎ ﺍﳊﺎﺿﺮ ‪ ،‬ﺃﻭ ﻳﺴﻤﻮﻥ ﺍﻟﺘﺼﺮﻓﺎﺕ ﺍﻟﺮﺑﻮﻳﺔ ﺑﻐـﲑ‬
‫ﺍﲰﻬﺎ ﳛﻠﻮﺍ ﻷﻧﻔﺴﻬﻢ ﺍﻟﺘﻌﺎﻣﻞ ﺑﺎﻟﺮﺑﺎ‪ ،‬ﻓﺎﻫﺘﻤﺎﻡ ﺍﻟﻔﻘﻴﻪ ﺑﺎﻟﺘﺜﺒﺖ ﻣﻦ ﺍﳌﻌﺎﱐ ﻭ ﺍﻷﻭﺻـﺎﻑ ﻭﲢﻘﻴﻘﻬـﺎ ﰲ‬
‫ﺍﳌﻮﺿﻮﻉ ﺍﻟﺬﻱ ﻳﻨﻈﺮ ﻓﻴﻪ ﻳﻌﻴﻨﻪ ﻋﻠﻰ ﺍﻛﺘﺸﺎﻑ ﺍﻟﺘﺤﺎﻳـﻞ ﻋﻠﻰ ﺍﻟﺸﺮﻉ‪ ،‬ﻭﺍﳊﺪ ﻣﻨﻪ‪ ،‬ﻭﺳـﺪ ﺍﻟﻄﺮﻳـﻖ‬
‫ﺃﻣﺎﻣﻪ‪ ،‬ﺫﻟﻚ ﻷﻥ ﺍﻷﺻﻞ ﰲ ‪ " :‬ﺍﻷﲰﺎﺀ ﺍﻟﺸﺮﻋﻴﺔ‪ .‬ﺇﳕﺎ ﺗﻌﺘﱪ ﺑﺎﻋﺘﺒﺎﺭ ﻣﻄﺎﺑﻘﺘﻬﺎ ﻟﻠﻤﻌﺎﱐ ﺍﳌﻠﺤﻮﻇﺔ ﺷﺮﻋﺎ‬
‫)‪(1‬‬
‫ﰲ ﻣﺴﻤﻴﺎ‪‬ﺎ ﻋﻨﺪ ﻭﺿﻊ ﺍﳌﺼﻄﻠﺤﺎﺕ ﺍﻟﺸﺮﻋﻴﺔ ﻓﺈﺫﺍ ﺗﻐﲑ ﺍﳌﺴﻤﻰ ﱂ ﻳﻜﻦ ﻟﻮﺟﻮﺩ ﺍﻻﺳـﻢ ﺍﻋﺘﺒـﺎﺭ"‪.‬‬
‫ﻓﺎﻟﺘﺮﻛﻴﺰ ﻋﻠﻰ ﺍﳌﻌﺎﱐ ﻭﺍﻷﻭﺻﺎﻑ ﺿﺮﻭﺭﻱ ﳌﻨﻊ ﺍﻟﺘﺤﺎﻳﻞ ‪ ،‬ﻭ ﺍﻟﺘﺜﺒﺖ ﻣﻦ ﻣﻄﺎﺑﻘﺔ ﺍﻷﺣﻜـﺎﻡ ﳌﻘﺎﺻـﺪ‬
‫ﺍﻟﺸﺮﻳﻌﺔ ‪ ،‬ﻭﻋﺪﻡ ﺧﺮﻭﺟﻬﺎ ﻋﻨﻬﺎ ﻭﻟﻴﺲ ﻫﺬﺍ ﻓﺤﺴﺐ‪ ،‬ﺑﻞ ﺇﻥ ﺍﻟﻠﻐﺔ ﺃﺣﻴﺎﻧﺎ ﺗﻀﻠﻠﻨﺎ ‪ ،‬ﻓﻨﺠﺪ ﺃﻧﻔﺴﻨﺎ ﺃﻣﺎﻡ‬
‫ﺗﺮﺍﻛﻴﺐ ﻣﻌﻘﺪﺓ ‪ ،‬ﺃﻭ ﺃﻟﻔﺎﻅ ﲢﺘﻤﻞ ﻋﺪﺓ ﻣﻌﺎﻥ ‪ ،‬ﻷﻥ ﺍﻟﻌﱪﺓ ﻓﻴﻬﺎ ﺑﺎﳌﻘﺼﺪ ﺃﻛﺜﺮ ﻣﻦ ﺃﻱ ﺷﻲﺀ ﺁﺧﺮ‪ ,‬ﻷﻥ‬
‫ﺍﻟﻨﺎﺱ ﺗﺘﻔﺎﻭﺕ ﻗﺪﺭﺍ‪‬ﻢ ﻋﻠﻰ ﺍﻟﺘﻌﺒﲑ ﻭﺇﻳﻀﺎﺡ ﻣﺮﺍﺩﻫﻢ‪ ,‬ﻛﻤﺎ ﺗﺘﻔﺎﻭﺕ ﻗﺪﺭﺍﺕ ﺍﻟﺴﺎﻣﻌﲔ ﻋﻠـﻰ ﺍﻟﻔﻬـﻢ‬
‫ﻭﺍﻹﺩﺭﺍﻙ ﻟﻠﻤﺮﺍﺩ ﻣﻦ ﺍﳊﺪﻳﺚ ﺍﳌﻠﻔﻮﻅ ﺃﻭ ﺍﻟﻨﺺ ﺍﳌﻜﺘﻮﺏ‪ ،‬ﻭﻟﺬﻟﻚ ﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﻧﺜﺒﺖ ﻣـﻦ ﺻـﺤﺔ‬
‫ﻣﺪﻟﻮﻝ ﺍﻷﻟﻔﺎﻅ ﺑﺎﻟﻐﻮﺹ ﰲ ﺍﳌﻌﺎﱐ ‪ ،‬ﻭﺍﺳﺘﻘﺼﺎﺀ ﻣﺎ ﻭﺭﺍﺀ ﺍﻟﻠﻔﻆ ﻷﻧﻪ ﺑﺎﳌﻘﺎﺑﻠﺔ ﻣﺎ ﺑﲔ ﻫﺬﺍ ﻭﺫﺍﻙ ﻳﺘﻌـﺰﺯ‬
‫ﺍﻟﻔﻬﻢ ﻭﻳﺘﺄﻛﺪ ﺍﻟﺮﺃﻱ ‪":‬ﻭ ﺑﺬﻟﻚ ﱂ ﻳﺴﺘﻐﻦ ﺍﳌﺘﻜﻠﻤﻮﻥ ﻭ ﺍﻟﺴﺎﻣﻌﻮﻥ ﻋﻦ ﺃﻥ ﲢﻒ ﺑﺎﻟﻜﻼﻡ ﻣﻼﻣﺢ ﻣـﻦ‬
‫ﺳﻴﺎﻕ ﺍﻟﻜﻼﻡ‪ ،‬ﻭﻣﻘﺎﻡ ﺍﳋﻄﺎﺏ‪ ،‬ﻭﻣﺒﻴﻨﺎﺕ ﻣﻦ ﺍﻟﺒﺴﺎﻁ‪ ،‬ﻟﺘﺘﻈﺎﻓﺮ ﺗﻠﻚ ﺍﻷﺷﻴﺎﺀ ﺍﳊﺎﻓﺔ ﺑﺎﻟﻜﻼﻡ ﻋﻠﻰ ﺇﺯﺍﻟﺔ‬
‫ﺍﺣﺘﻤﺎﻻﺕ ﻛﺎﻧﺖ ﺗﻌﺮﺽ ﻟﻠﺴﺎﻣﻊ ﰲ ﻣﺮﺍﺩ ﺍﳌﺘﻜﻠﻢ ﻣﻦ ﻛﻼﻣﻪ" )‪ .(2‬ﺇﻥ ﺿﺮﻭﺭﺓ ﺣﺮﺹ ﺍﻟﻔﻘﻴﻪ ﻋﻨـﺪ‬
‫ﺍﻟﻨﻈﺮ ﰲ ﻗﻀﻴﺔ ﺗﺴﺘﺪﻋﻲ ﺇﺻﺪﺍﺭ ﺣﻜﻢ ﺃﻭ ﺇﺑﺪﺍﺀ ﻓﺘﻮﻯ ﺃﻥ ﻻ ﻳﻘﺘﺼﺮ ﻋﻠﻰ ﺍﳌﺪﻟﻮﻝ ﺍﳌﺒﺎﺷﺮ ﻟﻠـﻨﺺ ‪ ،‬ﻭ‬
‫ﻳﻜﺘﻔﻲ ﺑﺎﳌﻌﺎﱐ ﺍﻟﻘﺮﻳﺒﺔ ﻟﻸﻟﻔﺎﻅ ﺧﺎﺻﺔ ﰲ ﺍﻷﺣﻮﺍﻝ ﺍﻟﱵ ﺗﺘﻌﺪﺩ ﻓﻴﻬﺎ ﺍﻻﺣﺘﻤﺎﻻﺕ ‪ ،‬ﻭﺗﺘﻌﺪﺩ ﺍﳌﻌﺎﱐ ﻭﳒﺪ‬
‫ﺃﻣﺎﻣﻨﺎ ﺁﺭﺍﺀ ﲣﺘﻠﻒ ﰲ ﻣﻀﻤﻮﻥ ﺍﻟﻨﺺ ﻭﺗﺬﻫﺐ ﰲ ﲢﺪﻳﺪ ﻣﻌﻨﺎﻩ ﻭﻣﺪﻟﻮﻟﻪ ﻣﺬﺍﻫﺐ ﺷﱴ ‪ ،‬ﻭﻛﺜﲑﺍ ﻣـﺎ‬
‫ﻳﻌﺮﺽ ﻫﺬﺍ ﻟﻠﻔﻘﻴﻪ ﻋﻨﺪ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﻧﺺ ﺍﳊﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ ﺫﻟﻚ ﻷﻥ ﻣﻨﻪ ﻣﺎ ﻫﻮ ﻣﻜﻤـﻞ ﻟﻠـﻮﺣﻲ ﺃﻭ‬
‫)‪-(1‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ‪ ،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪ ،‬ﺹ ‪.106‬‬
‫)‪ – (2‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ‪ ،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺹ ‪.106‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ )ﺗﻨﻈﲑﻱ ‪ (02‬ﻣﺒﺎﺩﺉ ﻭ ﺃﺳﺲ ﻭ ﻗﻮﺍﻋﺪ ﻭﺧﺼﺎﺋﺺ ﻭﳑﻴﺰﺍﺕ ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ‪ :‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ‬
‫ﻣﻔﺴﺮ ﻟﻪ‪ .‬ﻭﻣﻨﻪ ﻣﺎ ﻻ ﻳﺘﻌﻠﻖ ﺑﺎﻟﺘﺸﺮﻳﻊ‪ ،‬ﺇﳕﺎ ﻫﻮ ﺗﺼﺮﻑ ﻣﻦ ﺍﻟﺮﺳﻮﻝ ﻻ ﺑﺎﻋﺘﺒﺎﺭﻩ ﻣﺒﻠﻐﺎ ﻋـﻦ ﺍﷲ ﻭﺇﳕـﺎ‬
‫ﻛﻮﻧﻪ ﺣﺎﻛﻤﺎ ‪ ،‬ﺃﻭ ﺇﻧﺴﺎﻧﺎ‪ ،‬ﻓﻼ ﺑﺪ ﺇﺫﹰﺍ ﻣﻦ ﺍﻋﺘﺒﺎﺭ ﺍﳌﻘﺎﻡ ﺍﻟﺬﻱ ﻭﺭﺩ ﻓﻴﻪ ﺍﳊﺪﻳﺚ ‪ " :‬ﻓﺎﻟﻨﺎﻇﺮ ﰲ ﻣﻘﺎﺻﺪ‬
‫ﺍﻟﺸﺮﻳﻌﺔ ﲝﺎﺟﺔ ﺇﱃ ﺗﻄﻠﻊ ﺗﻌﻴﲔ ﺍﻟﺼﻔﺔ ﺍﻟﱵ ﻋﻨﻬﺎ ﺻﺪﺭ ﻣﻨﻪ ﻗﻮﻝ ﺃﻭ ﻓﻌﻞ‪ ،‬ﻭ ﺃﻭﻝ ﻣﻦ ﺍﻫﺘﺪﻯ ﺇﱃ ﺍﻟﻨﻈﺮ‬
‫ﰲ ﻫﺬﺍ ﺍﻟﺘﻤﻴﻴﺰ ﻭﺍﻟﺘﻌﻴﲔ ﺍﻟﻌﻼﻣﺔ ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ ﺃﲪﺪ ﺑﻦ ﺇﺩﺭﻳﺲ ﺍﻟﻘﺮﺍﰲ ﰲ ﻛﺘﺎﺑﻪ " ﺃﻧﻮﺍﺀ ﺍﻟـﱪﻭﻕ ﰲ‬
‫ﺍﻟﻔﺮﻭﻕ" )*(‪ ،‬ﻓﺈﻧﻪ ﺟﻌﻞ ﺍﻟﻔﺮﻕ ﺍﻟﺴﺎﺩﺱ ﻭﺍﻟﺜﻼﺛﲔ ﺑﲔ ﻗﺎﻋﺪﺓ ﺗﺼﺮﻑ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﺑﺎﻟﻘﻀﺎﺀ ‪ ،‬ﻭﻗﺎﻋﺪﺓ ﺗﺼﺮﻓﻪ ﺑﺎﻟﻔﺘﻮﻯ ﻭﻫﻲ ﺍﻟﺘﺒﻠﻴﻎ ﻭﻗﺎﻋﺪﺓ ﺗﺼﺮﻓﻪ ﺑﺎﻹﻣﺎﻣﺔ ﻭﻗﺎﻝ‪ " :‬ﺇﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻫﻮ ﺍﻹﻣﺎﻡ ﺍﻷﻋﻈﻢ ‪ ،‬ﻭﺍﻟﻘﺎﺿﻲ ﺍﻷﺣﻜﻢ‪ ،‬ﻭﺍﳌﻔﱵ ﺍﻷﻋﻠﻢ‪ ،‬ﻓﻬﻮ )**( ﺇﻣﺎﻡ ﺍﻷﺋﻤﺔ ﻭﻗﺎﺿﻲ‬
‫ﺍﻟﻘﻀﺎﺓ ﻭﻋﺎﱂ ﺍﻟﻌﻠﻤﺎﺀ‪ (***)...‬ﻓﻤﺎ ﻣﻦ ﻣﻨﺼﺐ ﺩﻳﲏ ﺇﻻ ﻭﻫﻮ ﻣﺘﺼﻒ ﺑﻪ ﰲ ﺃﻋﻠﻰ ﺭﺗﺒﺔ‪ ،‬ﻏﲑ ﺃﻥ ﻏﺎﻟـﺐ‬
‫ﺗﺼﺮﻓﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺎﻟﺘﺒﻠﻴﻎ ﻷﻥ ﻭﺻﻒ ﺍﻟﺮﺳﺎﻟﺔ ﻏﺎﻟﺐ ﻋﻠﻴﻪ ﰒ ﺗﻘﻊ ﺗﺼﺮﻓﺎﺗﻪ‪ .‬ﻣﻨﻬﺎ ﻣﺎ ﻳﻜﻮﻥ‬
‫ﺑﺎﻟﺘﺒﻠﻴﻎ ﻭﺍﻟﻔﺘﻮﻯ ﺇﲨﺎﻋﺎ‪ ،‬ﻭﻣﻨﻬﺎ ﻣﺎ ﳚﻤﻊ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺃﻧﻪ ﺑﺎﻟﻘﻀﺎﺀ ‪ ،‬ﻭﻣﻨﻬﺎ ﻣﺎ ﳚﻤﻊ ﺍﻟﻨﺎﺱ ﻋﻠـﻰ ﺃﻧـﻪ‬
‫ﺑﺎﻹﻣﺎﻣﺔ‪ ،‬ﻭﻣﻨﻬﺎ ﻣﺎ ﳜﺘﻠﻒ‪(ϑ‬ﻓﻴﻪ ﻟﺘﺮﺩﺩﻩ ﺑﲔ ﺭﺗﺒﺘﲔ ﻓﺼﺎﻋﺪﺍ ﻓﻤﻨﻬﻢ ﻣﻦ ﻳﻐﻠﺐ ﻋﻠﻴﻪ ﺭﺗﺒﺔ ﻭﻣﻨـﻬﻢ ﻣـﻦ‬
‫ﻳﻐﻠﺐ ﻋﻠﻴﻪ ﺃﺧﺮﻯ‪ .‬ﰒ ﺗﺼﺮﻓﺎﺗﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪‬ﺬﻩ ﺍﻷﻭﺻﺎﻑ ﲣﺘﻠﻒ ﺁﺛﺎﺭﻫﺎ ﰲ ﺍﻟﺸﺮﻳﻌﺔ؛ ﻓﻜﻞ‬
‫ﻣﺎ ﻗﺎﻟﻪ‪ ϑϑ‬ﺃﻭ ﻓﻌﻠﻪ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺘﺒﻠﻴﻎ ﻛﺎﻥ ﺣﻜﻤﺎ ﻋﺎﻣﺎ ﻋﻠﻰ ﺍﻟﺜﻘﻠﲔ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻣﺄﻣﻮﺭﺍ‬
‫ﺑﻪ ﺃﻗﺪﻡ ﻋﻠﻴﻪ ﻛﻞ ﺃﺣﺪ ﺑﻨﻔﺴﻪ ﻭﻛﺬﻟﻚ ﺍﳌﺒﺎﺡ‪ ,‬ﻭﺇﻥ ﻛﺎﻥ ﻣﻨﻬﻴﺎ ﻋﻨﻪ ﺍﺟﺘﻨﺒﻪ ﻛﻞ ﺃﺣﺪ ﺑﻨﻔﺴﻪ‪ .‬ﻭﻛﻞ ﻣـﺎ‬
‫ﺗﺼﺮﻑ ﻓﻴﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﻮﺻﻒ ﺍﻹﻣﺎﻣﺔ ﻻ ﳚﻮﺯ ﻷﺣﺪ ﺃﻥ ﻳﻘﺪﻡ ﻋﻠﻴﻪ ﺇﻻ ﺑﺈﺫﻥ ﺍﻹﻣﺎﻡ ﺍﻗﺘﺪﺍﺀ ﺑﻪ ﻋﻠﻴـﻪ‬
‫ﺍﻟﺴﻼﻡ ﻭﻷﻥ ﺳﺒﺐ ﺗﺼﺮﻓﻪ ﻓﻴﻪ ﺑﻮﺻﻒ ﺍﻹﻣﺎﻣﺔ ﺩﻭﻥ ﺍﻟﺘﺒﻠﻴﻎ ﻳﻘﺘﻀﻲ ﺫﻟﻚ‪ .‬ﻭ ﻣﺎ ﺗﺼﺮﻑ ﻓﻴﻪ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﻮﺻﻒ ﺍﻟﻘﻀﺎﺀ ﻻ ﳚﻮﺯ ﻷﺣﺪ ﺃﻥ ﻳﻘﺪﻡ ﻋﻠﻴﻪ ﺇﻻ ﲝﻜﻢ ﺣﺎﻛﻢ ﺍﻗﺘﺪﺍﺀ ﺑﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ‬
‫)‪(1‬‬
‫ﻭﺳﻠﻢ ﻷﻥ ﺍﻟﺴﺒﺐ ﺍﻟﺬﻱ ﻷﺟﻠﻪ ﺗﺼﺮﻑ ﻓﻴﻪ ﺑﻮﺻﻒ ﺍﻟﻘﻀﺎﺀ ﻳﻘﺘﻀﻲ ﺫﻟﻚ"‬
‫ﻭﺇﻥ ﺃﳘﻴﺔ ﻫﺬﺍ ﺍﻷﺳﺎﺱ‪ ،‬ﻓﺎﻟﺴﻠﻒ ﻛﺎﻧﻮﺍ ﻳﻌﺘﱪﻭﻧﻪ ﻭﻳﻌﻮﻟﻮﻥ ﻋﻠﻴﻪ‪ ,‬ﻓﻘﺪ ﻛـﺎﻧﻮﺍ ﻳﺘﺤـﺮﻭﻥ ﺃﻗـﻮﺍﻝ‬
‫ﺍﻟﺮﺳﻮﻝ ‪ ،ρ‬ﻭﺃﻓﻌﺎﻟﻪ ﻭ ﻻ ﻳﻨﺪﻓﻌﻮﻥ ﰲ ﺗﻄﺒﻴﻖ ﺍﳊﺪﻳﺚ ﻗﺒﻞ ﺍﻟﺘﺄﻛﺪ ﻣﻦ ﺍﳌﻘﺼﺪ ﺍﻟﺬﻱ ﺟﺎﺀ ﳋﺪﻣﺘﻪ ﺫﻟﻚ‬
‫‪ " :‬ﻭﻛﺎﻧﻮﺍ ﰲ ﻋﺼﺮ ﺍﻟﺘﺎﺑﻌﲔ ﻭ ﺗﺎﺑﻌﻴﻬﻢ ﻳﺸﺪﻭﻥ ﺍﻟﺮﺣﺎﻝ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ﻟﻴﺘﺒﺼﺮﻭﺍ ﻣﻦ ﺁﺛﺎﺭ ﺍﻟﺮﺳﻮﻝ ﺻـﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺃﻋﻤﺎﻟﻪ ﻭﻋﻤﻞ ﺍﻟﺼﺤﺎﺑﺔ ﻭﻣﻦ ﺻﺤﺒﻬﻢ ﻣﻦ ﺍﻟﺘﺎﺑﻌﲔ ﻫﻨﺎﻟﻚ ﻳﺘﺒﲔ ﳍﻢ ﻣﺎ ﻳﺪﻓﻊ ﻋﻨـﻬﻢ‬
‫)*( ﺍﻟﻔﺮﻭﻕ ‪ :‬ﺝ‪/01‬ﺹ ‪ ، 206، 205‬ﻋﺎﱂ ﺍﻟﻜﺘﺐ ﺑﲑﻭﺕ‬
‫)**( ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫)***( ﻓﺠﻤﻴﻊ ﺍﳌﻨﺎﺻﺐ ﺍﻟﺪﻳﻨﻴﺔ ﻓﻮﺿﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﺇﻟﻴﻪ ﰲ ﺭﺳﺎﻟﺘﻪ ﻭﻫﻮ ﺃﻋﻈﻢ ﻣﻦ ﻛﻞ ﻣﻦ ﺗﻮﱃ ﻣﻨﺼﺒﺎ ﻣﻨﻬﺎ ﰲ ﺫﻟﻚ ﺍﳌﻨﺼﺐ ﻋﻠﻰ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‬
‫‪ ϑ‬ﳜﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻴﻪ‬
‫‪ ϑϑ‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫)‪(1‬‬
‫ﺍﻟﻘﺮﺍﰲ ‪ ،‬ﺍﻟﻔﺮﻭﻕ ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺑﲑﻭﺕ‪ ،‬ﺝ ‪ ، 1‬ﺩ ﻁ‪ ،‬ﺩ ﺕ ـ ﺹ ‪ 205،206‬ﻭﺍﻧﻈﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ‪ ،‬ﻣﻘﺎﺻـﺪ ﺍﻟـﺸﺮﻳﻌﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺻﻔﺤﺔ ‪ 29، 28‬ﺑﺘﺼﺮﻑ‬
‫‪192‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ )ﺗﻨﻈﲑﻱ ‪ (02‬ﻣﺒﺎﺩﺉ ﻭ ﺃﺳﺲ ﻭ ﻗﻮﺍﻋﺪ ﻭﺧﺼﺎﺋﺺ ﻭﳑﻴﺰﺍﺕ ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ‪ :‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ‬
‫ﺍﺣﺘﻤﺎﻻﺕ ﻛﺜﲑﺓ ﰲ ﺩﻻﻻﺕ ﺍﻷﻟﻔﺎﻅ ﻭ ﻟﻴﺘﻀﺢ ﳍﻢ ﻣﺎ ﻳﺴﺘﻨﺒﻂ ﻣﻦ ﺍﻟﻌﻠـﻞ ﺗﺒﻌـﺎ ﳌﻌﺮﻓـﺔ ﺍﳊﻜـﻢ‬
‫)‪(1‬‬
‫ﻭﺍﳌﻘﺎﺻﺪ "‬
‫ﺑﻞ ﺇﻥ ﺍﻗﺘﺼﺎﺭ ﺍﻟﻔﻘﻴﻪ ﻋﻠﻰ ﳎﺮﺩ ﺍﻟﻠﻔﻆ ﻗﺪ ﻳﻔﻀﻲ ﺑﻪ ﺇﱃ ﺇﺻﺪﺍﺭ ﺣﻜﻢ ﻭﺇﺑﺪﺍﺀ ﻓﺘﻮﻯ ﻻ ﺗـﺴﺘﻨﺪ ﺇﱃ‬
‫ﺩﻟﻴﻞ ﺷﺮﻋﻲ ‪ ،‬ﺑﻞ ﻗﺪ ﺗﻜﻮﻥ ﻣﻨﺎﻗﻀﺔ ﻟﻠﺸﺮﻉ‪" :‬ﺣﲔ ﻳﻘﺘﺼﺮ ﰲ ﺍﺳﺘﻨﺒﺎﻁ ﺃﺣﻜﺎﻡ ﺍﻟﺸﺮﻳﻌﺔ ﻋﻠﻰ ﺍﻋﺘﺼﺎﺭ‬
‫ﺍﻷﻟﻔﺎﻅ ﻭﻳﻮﺟﻪ ﺭﺃﻳﻪ ﺇﱃ ﺍﻟﻠﻔﻆ ﻣﻘﺘﻨﻌﺎ ﺑﻪ ﻓﻼ ﻳﺰﺍﻝ ﻳﻘﻠﺒﻪ ﻭﳛﻠﻠﻪ ﻭﻳﺄﻣﻞ ﺃﻥ ﻳﺴﺘﺨﺮﺝ ﻟﺒﻪ ﻭﻳﻬﻤـﻞ ﻣـﺎ‬
‫ﻗﺪﻣﻨﺎﻩ ﻣﻦ ﺍﻻﺳﺘﻌﺎﻧﺔ ﲟﺎ ﳛﻒ ﺑﺎﻟﻜﻼﻡ ﻣﻦ ﺣﺎﻓﺎﺕ ﺍﻟﻘﺮﺍﺋﻦ ﻭ ﺍﻻﺻﻄﻼﺣﺎﺕ ﻭﺍﻟﺴﻴﺎﻕ‪ .‬ﻭﺇﻥ ﺃﺩﻕ ﻣﻘﺎﻡ‬
‫ﰲ ﺍﻟﺪﻻﻟﺔ ﻭﺃﺣﻮﺟﻪ ﺇﱃ ﺍﻻﺳﺘﻌﺎﻧﺔ ﻋﻠﻴﻬﺎ ﻣﻘﺎﻡ ﺍﻟﺘﺸﺮﻳﻊ " )‪. ( 2‬‬
‫ﺇ ﹰﺫﺍ ﻓﺈﻥ ﺍﻻﻟﺘﻔﺎﺕ ﺇﱃ ﻣﻘﺎﺻﺪ ﺍﻟﻨﺺ ﻗﺮﺁﻧﺎ ﻛﺎﻥ ﺃﻭ ﺣﺪﻳﺜﺎ ﺃﻣﺮ ﻻ ﻣﻨﺪﻭﺣﺔ ﻋﻨﻪ ‪ ،‬ﻭﻻ ﻳﻌﲏ ﺫﻟﻚ ﺍﻟﺒﺘـﺔ‬
‫ﻋﺪﻡ ﺍﻋﺘﺒﺎﺭ ﻟﻐﺔ ﺍﻟﻨﺺ‪ ,‬ﺑﻞ ﻻﺑﺪ ﻣﻦ ﺍﻋﺘﺒﺎﺭﻫﺎ‪ ,‬ﻓﺒﻬﺎ ‪‬ﺷﺮﻉ ﺍﻟﻨﺺ ﻭ‪‬ﺎ ﻋﺮﻓﻨﺎﻩ‪ ,‬ﻭﺇﳕﺎ ﺍﻟﻐﺮﺽ ﻫﻮ ﺍﳊـﺬﺭ‬
‫ﻣﻦ ﺍﻋﺘﺒﺎﺭ ﺍﻟﺪﻻﻟﺔ ﺍﻟﻠﻐﻮﻳﺔ ﺍﻟﻮﺳﻴﻠﺔ ﺍﻟﻮﺣﻴﺪﺓ ﻟﻠﻨﻔﺎﺫ ﳌﻜﻨﻮﻥ ﺍﻟﻨﺺ ﻭﻟﺒﻪ‪ ,‬ﺣﻴﺚ ﺇﻥ ﻫﻨﺎﻙ ﻭﺳﺎﺋﻞ ﻛـﺜﲑﺓ‬
‫ﻭﻣﺘﻨﻮﻋﺔ ﻻ ﺑﺪ ﻣﻦ ﺍﻟﺮﺟﻮﻉ ﺇﻟﻴﻬﺎ ﻭﺍﻻﺳﺘﻌﺎﻧﺔ ‪‬ﺎ ﺩﻓﻌﺎ ﻟﻼﻟﺘﺒﺎﺱ ‪ ،‬ﻭﻧﻔﻴﺎ ﻟﻠﻐﻤﻮﺽ ﺧﺎﺻﺔ ﰲ ﺍﳊـﺎﻻﺕ‬
‫ﺍﻟﱵ ﺗﺘﻌﺪﺩ ﻓﻴﻬﺎ ﻣﻌﺎﱐ ﺍﻟﻠﻔﻆ ‪ ،‬ﻭﺗﺘﻨﻮﻉ ﺩﻻﻻﺗﻪ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺍﻻﺳﺘﻌﺎﻧﺔ ﺑﺎﻟﻮﺳﺎﺋﻞ ﺍﻷﺧﺮﻯ ﻳـﺴﺎﻋﺪ ﻋﻠـﻰ‬
‫ﺍﻟﺘﺄﻛﺪ ﺃﻥ ﻣﺎ ﺻﺮﺣﺖ ﺑﻪ ﺍﻷﻟﻔﺎﻅ ﻫﻮ ﻋﲔ ﻣﺮﺍﺩ ﺍﻟﺸﺎﺭﻉ‪ ،‬ﻋﻠﻰ ﺃﻥ ﺍﻟﻨﺺ ﻗﺪ ﻻ ﻳﺮﻳﺪ ﲝﻜﻤﻪ ﺻـﺮﻳﺢ‬
‫ﺍﻟﻠﻔﻆ ﻭﺍﻟﺸﺎﻫﺪ‪ ":‬ﺃﺧﺮﺝ ﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺈ ﰲ ﲣﻤﲑ ﺍﶈﺮﻡ ﻭﺟﻬﻪ ‪ :‬ﺃﻥ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﻛﻔﻦ ﺍﺑﻨﻪ ﻭﺍﻗﺪﺍ‬
‫ﺍﺑﻦ ﻋﺒﺪ ﺍﷲ ) ﻭﻣﺎﺕ ﺑﺎﳉﺤﻔﺔ ﳏﺮﻣﺎ( ﻭﲬﺮ ﺭﺃﺳﻪ ﻭﻭﺟﻬـﻪ ﻭﻗﺎﻝ ‪ :‬ﻟﻮﻻ ﺃﻧﺎ ﺣﺮﻡ ﻟﻄﻴﺒﻨﺎﻩ ﻗﺎﻝ ﻣﺎﻟﻚ ‪:‬‬
‫)ﻭﺇﳕﺎ ﻳﻌﻤﻞ ﺍﻟﺮﺟﻞ ﻣﺎ ﺩﺍﻡ ﺣﻴﺎ ﻓﺈﺫﺍ ﻣﺎﺕ ﺍﻧﻘﻀﻰ ﺍﻟﻌﻤﻞ( ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﶈﺮﻡ ﺇﺫﺍ ﻣﺎﺕ ﻳﻄﻴﺐ ﺇﺫﺍ ﻛﺎﻥ‬
‫ﻣﻌﻪ ﻣﻦ ﺍﻟﻨﺎﺱ ﻏﲑ ﳏﺮﻡ ﳚﻮﺯ ﻟﻪ ﻣﺲ ﺍﻟﻄﻴﺐ ﻭﺃﺷﺎﺭ ﺇﱃ ﺗﺄﻭﻳﻞ ﺍﳊﺪﻳﺚ ﺍﳌﺮﻭﻯ ﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨـﺎﺭﻱ‬
‫ﺐ َﻭﻟﹶـﺎ‬
‫ﰲ ﺍﶈﺮﻡ ﺍﻟﺬﻱ ﻭﻗﺼﺘﻪ ﻧﺎﻗﺘﻪ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠـﻢ ﻗﺎﻝ ‪َ " :‬ﻭﻟﹶﺎ َﺗ َﻤﺴ‪‬ﻮ ‪‬ﻩ ِﺑﻄِﻴ ٍ‬
‫ﺗ‪َ ‬‬
‫ﺨ ‪‬ﻤﺮ‪‬ﻭﺍ َﺭﹾﺃ َﺳﻪ‪ ‬ﹶﻓِﺈ‪‬ﻧﻪ‪ ‬ﻳ‪ ‬ﺒ َﻌﺚﹸ َﻳ ‪‬ﻮ َﻡ ﺍﹾﻟ ِﻘﻴَﺎ َﻣ ِﺔ ‪‬ﻣ ﹶﻠ‪‬ﺒﻴ‪‬ﺎ " )‪ (3‬ﻭﺍﻟﻈﺎﻫﺮ ﺃﻥ ﺍﻟﺮﺍﻭﻱ ﺍﺷﺘﺒﻪ ﻋﻠﻴﻪ ﻗﻮﻟﻪ ) ﻻ ﲤـﺴﻮﻩ‬
‫ﺑﻄﻴﺐ( ﺑﺄﻧﻪ ﻷﺟﻞ ﺍﳌﻴﺖ ﻭﺇﳕﺎ ﻫﻮ ﻷﺟﻞ ﺍﻷﺣﻴﺎﺀ ﺍﻟﺬﻳﻦ ﻣﻌﻪ‪ ,‬ﺃﻭ ﻫﻲ ﺧﺼﻮﺻﻴﺔ‪ ,‬ﻭﻋﻠﺔ ﺍﻟﺮﺩ ﻋﻠـﻰ ﺃﻥ‬
‫)‪(4‬‬
‫ﺫﻟﻚ ﳐﺎﻟﻒ ﻟﻘﻮﺍﻋﺪ ﺍﻟﺸﺮﻳﻌﺔ ﻭﻟﻴﺲ ﻟﻮﺭﻭﺩ ﺧﱪ ﻳﻌﺎﺭﺿﻪ ﺇﺫﺍ ﱂ ﻳﺮﻭ ﻏﲑ ﺫﻟﻚ "‬
‫)‪-(1‬‬
‫ﺍﺑﻦ ﻋﺎﺷﻮﺭ ‪ ،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻻﺳﻼﻣﻴﺔ ‪ ،‬ﻧﻔﺲ ﺍﳌﺮﺟﻊ‪ ،‬ﺹ ‪.28،27‬‬
‫‪ -3‬ﻧﻔﺲ ﺍﳌﺼﺪﺭ ﻭ ﺍﻟﺼﻔﺤﺔ‬
‫‪ - 3‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﻛﺘﺎﺏ ﺍﳊﺞ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ ‪ ، 1719‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﳊﺞ ‪،‬ﺣﺪﻳﺚ ﺭﻗﻢ ‪ ، 2096‬ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ‪ ،‬ﻛﺘﺎﺏ ﻣﻨﺎﺳـﻚ‬
‫ﺍﳊﺞ‪،‬ﺣﺪﻳﺚ ﺭﻗﻢ ‪ ،2804‬ﻭ ﻣﺴﻨﺪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ‪ ،‬ﻛﺘﺎﺏ ﻣﺴﻨﺪ ﺑﲏ ﻫﺎﺷﻢ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ ‪1753‬‬
‫‪ -4‬ﻳﻨﻈﺮ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ‪ ,‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪ ،‬ﺹ ‪ 54‬ﺑﺘﺼﺮﻑ‬
‫‪ -3‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ‪ ,‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻧﻔﺲ ﺍﳌﺼﺪﺭ‪ ،‬ﺹ ‪ 59‬ﺑﺘﺼﺮﻑ‪.‬‬
‫‪193‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ )ﺗﻨﻈﲑﻱ ‪ (02‬ﻣﺒﺎﺩﺉ ﻭ ﺃﺳﺲ ﻭ ﻗﻮﺍﻋﺪ ﻭﺧﺼﺎﺋﺺ ﻭﳑﻴﺰﺍﺕ ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ‪ :‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ‬
‫ﻟﻮ ﺍﻗﺘﺼﺮ ﺍﻟﻔﻘﻴﻪ ﰲ ﺻﻴﺎﻏﺔ ﺍﳊﻜﻢ ﻋﻠﻰ ﳎﺮﺩ ﺍﻟﻠﻔﻆ ﳉﺎﺀ ﺣﻜﻤﻪ ﳐﺎﻟﻔﺎ ﻟﻘﻮﺍﻋﺪ ﺍﻟﺸﺮﻉ ﻭ ﻻﺑﺪ ﻣﻦ‬
‫ﺍﻟﻨﻈﺮ ﺇﱃ ﺍﻟﻨﺺ ﰲ ﺿﻮﺀ ﺍﳌﻘﺎﺻﺪ ﺫﺍ‪‬ﺎ‪ ،‬ﻭ ﺃﻥ ﻻ ﻧﻜﺘﻔﻲ ﺑﺎﻻﺳﺘﻨﺎﺩ ﰲ ﺃﺣﻜﺎﻣﻨﺎ ﻋﻠﻰ ﳎﺮﺩ ﺩﻻﻟﺔ ﺍﻟﻠﻔﻆ‬
‫ﻭﺣﺪﻩ‪ ،‬ﳌﺎ ﻓﻴﻪ ﻣﻦ ﺍﻟﺘﺜﺒﺖ ﻣﻦ ﻣﺮﺍﺩ ﺍﻟﺸﺎﺭﻉ ﻓﻴﻜﻔﻞ ﻟﻠﺤﺎﻛﻢ ‪ ،‬ﻭﺍﶈﻜﻮﻡ ﻋﻠﻰ ﺍﻟﺴﻮﺍﺀ ﻟﻠﻌﻴﺶ ﰲ ﻛﻨﻒ‬
‫ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭﻋﺪﻡ ﺍﳋﺮﻭﺝ ﻋﻦ ﺣﺪﻭﺩﻫﺎ‪ ،‬ﻭﻳﺸﺪ ﻣﻦ ﺍﻟﻌﺰﻡ ﻟﺪﻯ ﺍﳊﺎﻛﻢ ﰲ ﺇﻣﻀﺎﺀ ﺍﻷﺣﻜـﺎﻡ ﻭﻳﺮﺿـﻲ‬
‫ﺍﶈﻜﻮﻡ ﺑﺎﻷﺣﻜﺎﻡ ﻟﺘﺄﻛﺪﻩ ﻣﻦ ﺃ‪‬ﺎ ﻣﻦ ﺇﺭﺍﺩﺓ ﺍﷲ ﻓﻴﻤﺘﺜﻞ ﻭﻳﻄﻴﻊ‪ .‬ﺗﻠﻜﻢ ﻫﻲ ﺑﻌﺾ ﺍﻷﺳﺲ ﰲ ﺗﻨﻈﲑ ﻋﻠﻢ‬
‫ﺍﳌﻘﺎﺻﺪ ﺍﻟﺸﺮﻋﻴﺔ ‪ ،‬ﻭﺑﺎﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﺳﺲ ﻧﺴﺘﺨﺮﺝ ﲨﻠﺔ ﻣﻦ ﺍﻟﻘﻮﺍﻋﺪ ﺍﳍﺎﻣﺔ ﺑﺎﻟﻨـﺴﺒﺔ ﻟﻜـﻞ‬
‫ﺃﺳﺎﺱ ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ ‪ :‬ﺍﻟﻘﻮﺍﻋـﺪ ﺍﳌﻘﺎﺻﺪﻳﺔ‬
‫‪ -1‬ﺍﻟﻘـﻮﺍﻋﺪ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺎﻷﺳﺎﺱ ﺍﻟﻔـﻄﺮﻱ ‪:‬‬
‫ﻟﻘﺪ ﺑﲎ ﺍﻹﻣﺎﻡ‪ :‬ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻋﻠﻰ ﻫﺬﺍ ﺍﻷﺳﺎﺱ ﻗﺎﻋﺪﺗﲔ ﻫﺎﻣﺘﲔ ﳘﺎ ‪:‬‬
‫ﺃ‪ -‬ﺍﻋﺘﺒـﺎﺭ ﺃﺛﺮ ﺍﳊﻜﻢ ﻋﻠﻰ ﺍﻟﻔﻄﺮﺓ ﻭﺍﺟﺐ ‪:‬‬
‫ﻓﻔﻲ ﻫﺬﺍ ﺍﻟﺼﺪﺩ ﺗﻘﺮﺭ ﺃﻥ ﺍﻟﺸﺮﻳﻌﺔ ﺗﺴﺘﻬﺪﻑ ﺍﳊﻔﺎﻅ ﻋﻠﻰ ﺳﻼﻣﺔ ﺍﻟﻔﻄﺮﺓ‪ ،‬ﻭﺻﻴﺎﻧﺘﻬﺎ ﻣﻦ ﺍﻻﳓﺮﺍﻑ‬
‫ﻭﺍﻟﻔﺴﺎﺩ ‪ ،‬ﻭﻣﻦ ﲦﺔ ﻓﺈﻥ ﺃﻱ ﺣﻜﻢ ﻳﻨﺎﰲ ﺻﻼﺣﻬﺎ‪ ،‬ﻭﻳﺘﺮﺗﺐ ﻋﻨﻪ ﺍﳓﺮﺍﻓﻬﺎ‪ ،‬ﻳﻌﺘﱪ ﻏﲑ ﺷﺮﻋﻲ ‪":‬ﻭﻟﻌﻞ ﻣﺎ‬
‫ﺃﻓﻀﻰ ﺇﱃ ﺧﺮﻕ ﻋﻈﻴﻢ ﻓﻴﻬﺎ ﻳﻌﺪ ﰲ ﺍﻟﺸﺮﻉ ﳏﺬﻭﺭﺍ ﻭﳑﻨﻮﻋﺎ‪ ،‬ﻭﻣﺎ ﺃﻓﻀﻰ ﺇﱃ ﺣﻔﻆ ﻛﻴﺎ‪‬ﺎ ﻳﻌﺪ ﻭﺍﺟﺒﺎ‪,‬‬
‫)‪(1‬‬
‫ﻭﻣﺎ ﻛﺎﻥ ﺩﻭﻥ ﺫﻟﻚ ﰲ ﺍﻷﻣﺮﻳﻦ ﻓﻬﻮ ﻣﻨﻬﻲ ﺃﻭ ﻣﻄﻠﻮﺏ ﰲ ﺍﳉﻤﻠﺔ ﻭﻣﺎ ﻻ ﳝﺴﻬﺎ ﻣﺒﺎﺡ"‬
‫ﺏ‪ -‬ﺍﻹﺑﻘﺎﺀ ﻋﻠﻰ ﺍﺳﺘﻘﺎﻣﺔ ﺍﻟﻔﻄﺮﺓ ﻣﻘﺪﻡ ﰲ ﺍﳊﻜﻢ ﻋﻠﻰ ﺃﻱ ﺍﻋﺘﺒﺎﺭ ﺁﺧﺮ ‪:‬‬
‫ﻟﻘﺪ ﺗﺄﻛﺪ ﻟﻨﺎ ﻣﻦ ﺧﻼﻝ ﺍﺳﺘﻘﺮﺍﺀ ﺍﻟﺸﺮﻳﻌﺔ ﺃﻥ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﺗﺪﻭﺭ ﺩﻭﻣﺎ ﻋﻠﻰ ﺻﻴﺎﻧﺔ ﺍﻟﻔﻄـﺮﺓ‬
‫ﻭﺣﻔﻈﻬﺎ‪ ،‬ﻭﺍﳊﺮﺹ ﻋﻠﻰ ﺿﻤـﺎﻥ ﺍﺳﺘﻘﺎﻣﺘﻬﺎ‪ " :،‬ﺇﺫﺍ ﺗﻌﺎﺭﺿﺖ ﻣﻘﺘﻀﻴﺎﺕ ﺍﻟﻔﻄﺮﺓ ﻭﱂ ﳝﻜﻦ ﺍﳉﻤـﻊ‬
‫ﺑﻴﻨﻬﺎ ﰲ ﺍﻟﻌﻤﻞ ﻳﺼﺎﺭ ﺇﱃ ﺗﺮﺟﻴﺢ ﺃﻭﻻﻫﺎ ﻭﺃﺑﻘﺎﻫﺎ ﻋﻠﻰ ﺍﺳﺘﻘﺎﻣﺔ ﺍﻟﻔﻄﺮﺓ " )‪ (1‬ﻭﻧﺴﺘﺪﻝ ﻋﻠﻰ ﺫﻟﻚ ﺑـﺄﻥ‬
‫ﺍﻟﻘﺘﻞ‪ ،‬ﻭﺍﳋﺼﺎﺀ ﻭﺍﻟﺘﺮﻫﺐ ﺍﻋﺘﱪﻫﺎ ﺍﻟﺸﺮﻉ ﺫﻧﻮﺑﺎ‪ ،‬ﻭﺟﻨﺎﻳﺎﺕ ﻷ‪‬ﺎ ﻣﻨﺎﻓﻴﺔ ﻟﻠﻔﻄﺮﺓ ﺍﻟﺴﻠﻴﻤﺔ ﺍﻟﱵ ﺗﱰﻉ ﺇﱃ‬
‫ﺣﺐ ﺍﻟﺒﻘﺎﺀ ﻭﺍﻻﻧﺴﺎﻝ ﻭﺍﻻﺟﺘﻤﺎﻉ‪.‬‬
‫‪ -2‬ﺍﻟﻘـﻮﺍﻋﺪ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺄﺳﺎﺱ ﺍﻟﺘﻴﺴﲑ ﻭﺍﻟﺴﻤﺎﺣـﺔ‪:‬‬
‫‪ –1‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺹ ‪60‬‬
‫‪194‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ )ﺗﻨﻈﲑﻱ ‪ (02‬ﻣﺒﺎﺩﺉ ﻭ ﺃﺳﺲ ﻭ ﻗﻮﺍﻋﺪ ﻭﺧﺼﺎﺋﺺ ﻭﳑﻴﺰﺍﺕ ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ‪ :‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ‬
‫ﻳﻌﺪ ﺍﻟﺘﻴﺴﲑ ﻭﺭﻓﻊ ﺍﳊﺮﺝ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﺃﺳﺎﺳﺎ ﻣﻦ ﺍﻷﺳﺲ ﺍﳍﺎﻣﺔ ﺍﻟﻮﺍﺟﺐ ﺍﻋﺘﺒﺎﺭﻫﺎ ﰲ ﺍﻟﺸﺮﻉ‪ ,‬ﺫﻟﻚ ﻷﻥ‬
‫ﺍﻟﺪﻳﻦ ﺟﻌﻞ ﻣﻦ ﻣﻘﺎﺻﺪﻩ ﺍﻟﺘﺨﻔﻴﻒ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻭﻋﺪﻡ ﺇﻋﻨﺎ‪‬ﻢ‪ ,‬ﻭﻗﺪ ﺍﺳﺘﺒﺎﻥ ﺫﻟﻚ ﺑﺄﺩﻟﺔ ﻗﻄﻌﻴـﺔ ﻣـﻦ‬
‫ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ ﻣﻦ ﻣﺜﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪:‬‬
‫ﺴ َﺮ َﻭﻟﹶﺎ ‪‬ﻳﺮِﻳ ‪‬ﺪ ِﺑ ﹸﻜ ‪‬ﻢ ﺍﹾﻟ ‪‬ﻌﺴ‪‬ﺮ‬
‫‪‬ﻳﺮِﻳ ‪‬ﺪ ﺍﻟ ﱠﻠ ‪‬ﻪ ِﺑ ﹸﻜ ‪‬ﻢ ﺍﹾﻟ‪‬ﻴ ‪‬‬
‫ﺝ‬
‫ﻭﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ‪َ :‬ﻭﻣَﺎ َﺟ َﻌ ﹶﻞ َﻋ ﹶﻠ ‪‬ﻴ ﹸﻜ ‪‬ﻢ ﻓِﻲ ﺍﻟﺪ‪‬ﻳ ِﻦ ِﻣ ‪‬ﻦ َﺣ َﺮ ٍ‬
‫)‪(2‬‬
‫)‪(3‬‬
‫ﺡ ﻗﹶـﺎ ﹶﻝ‬
‫ﻭﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺴﻨﺔ ﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪َ ":‬ﺣ ‪‬ﺪﹶﺛﻨَﺎ ﺁ َﺩﻡ‪َ ‬ﺣ ‪‬ﺪﹶﺛﻨَﺎ ﺷ‪ ‬ﻌَﺒﺔﹸ َﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ﺍﻟ‪‬ﺘﻴ‪‬ـﺎ ِ‬
‫ﺴﺮ‪‬ﻭﺍ َﻭﻟﹶـﺎ‬
‫ﺻﻠﱠﻰ ﺍﻟﻠﱠﻬﻢ َﻋ ﹶﻠ ‪‬ﻴ ِﻪ َﻭ َﺳ ﱠﻠ َﻢ ﻳَـ ‪‬‬
‫ﻚ َﺭﺿِﻲ ﺍﻟﻠﱠﻬﻢ َﻋﻨ‪‬ﻬﻢ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ َ‬
‫ﺲ ‪‬ﺑ َﻦ ﻣَﺎِﻟ ٍ‬
‫َﺳ ِﻤ ‪‬ﻌﺖ‪ ‬ﹶﺃَﻧ َ‬
‫ﺴﺮ‪‬ﻭﺍ َﻭ َﺳ ﱢﻜﻨ‪‬ﻮﺍ َﻭﻟﹶﺎ ﺗ‪َ‬ﻨ ﱢﻔﺮ‪‬ﻭﺍ " )‪ (4‬ﻭﻧﺴﺘﻨﺘﺞ ﺑﺎﻟﺘﺎﱄ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻵﺗﻴﺔ‪:‬‬
‫ﺗ‪َ ‬ﻌ ‪‬‬
‫ﲡﻨﺐ ﻣﺎ ﻳﻨﺎﻗﺾ ﺍﻟﺴﻤﺎﺣﺔ ﻭﺍﻟﻴﺴﺮ ﻭﺍﺟﺐ ﺷﺮﻋﻲ ‪:‬‬
‫ﺇﻥ ﻧﺰﻋﺔ ﺍﻹﺳﻼﻡ ﺇﱃ ﺍﻟﻴﺴﺮ ‪ ،‬ﻭﻣﻴﻠﻪ ﺇﱃ ﺍﻟﺘﺨﻔﻴﻒ ‪ ،‬ﺍﻗﺘﻀﺎﻩ ﻛﻮﻥ ﺍﻹﺳﻼﻡ ﺩﻳﻦ ﺍﻟﻔﻄـﺮﺓ ‪ ،‬ﻭﻣـﻦ‬
‫ﺍﻟﻔﻄﺮﺓ ﻣﻴﻞ ﺍﻟﻨﺎﺱ ﺇﱃ ﺍﻟﺴﻬﻮﻟﺔ ﻭﺍﻟﻴﺴﺮ‪ ،‬ﻭﻧﻔﻮﺭﻫﻢ ﻣﻦ ﺍﻟﺸﺪﺓ ﻭﺍﻟﻌﺴﺮ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺍﻟـﺸﺮﻳﻌﺔ ﺍﻹﺳـﻼﻣﻴﺔ‬
‫ﺑﺎﻋﺘﺒﺎﺭﻫﺎ ﺁﺧﺮ ﺍﻟﺸﺮﺍﺋﻊ ﺃﺭﺍﺩﻫﺎ ﺍﷲ ﺃﻥ ﺗﻜﻮﻥ ﻋﺎﻣﺔ ﻟﻠﻨﺎﺱ ‪،‬ﻛﻤﺎ ﺃﺭﺍﺩ ﳍﺎ ﺃﻥ ﺗـﺪﻭﻡ ﻭﺗـﺴﺘﻤﺮ‪،‬ﻭﻫﺬﻩ‬
‫ﺍﳊﻘﻴﻘﺔ ﺗﻘﺘﻀﻲ ﺃﻥ ﺗﻜﻮﻥ ﻧﺰﺍﻋﺔ ﻟﻠﻴﺴﺮ‪ ،‬ﻣﻴﺎﻟﺔ ﺇﱃ ﺍﻟﺘﺨﻔﻴﻒ‪ ،‬ﺣﱴ ﻳﺴﺘﺮﻳﺢ ﺍﻟﻨﺎﺱ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﻳﺮﺿﻮ ﺑﺎﻟﻌﻴﺶ‬
‫ﰲ ﻛﻨﻔﻬﺎ‪ ،‬ﻭﺍﻻﻧﺘﻈﺎﻡ ﻓﻴﻬﺎ‪ ،‬ﻭﻟﻨﺴﺘﺪﻝ‪ ،‬ﻋﻠﻰ ﺻﺤﺔ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪‬ﻰ ﺃﻫـﻞ ﺍﻟﻜﺘﺎﺏ‬
‫ﺏ ﻟﹶﺎ َﺗ ‪‬ﻐﻠﹸﻮﺍ ﻓِﻲ ﺩِﻳِﻨ ﹸﻜ ‪‬ﻢ‬
‫ﻋﻦ ﺍﻟﻐﻠﻮ ﰲ ﺍﻟﺪﻳﻦ‪ ,‬ﻓﻘﺎﻝ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ‪ :‬ﻳَﺎ ﹶﺃ ‪‬ﻫ ﹶﻞ ﺍﹾﻟ ِﻜﺘَﺎ ِ‬
‫)‪.(5‬‬
‫ﻖ ‪ 1‬ﻭ ﺃﻥ ﻫﺬﺍ ﺍﳋﻄﺎﺏ ﺍﻟﺬﻱ‬
‫ﺤ‪‬‬
‫ﺏ ﻟﹶﺎ َﺗ ‪‬ﻐﻠﹸﻮﺍ ِﻓﻲ ﺩِﻳِﻨ ﹸﻜ ‪‬ﻢ ﹶﻏ ‪‬ﻴ َﺮ ﺍﹾﻟ َ‬
‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ :‬ﹸﻗ ﹾﻞ ﻳَﺎ ﹶﺃ ‪‬ﻫ ﹶﻞ ﺍﹾﻟ ِﻜﺘَﺎ ِ‬
‫ﺟﺎﺀ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻻ ﻳﺮﺍﺩ ﺑﻪ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﺧﺎﺻﺔ‪ ,‬ﺇﺫ ﺃ‪‬ﻢ ﻗﺪ ﺧﺮﺟﻮﺍ ﺇﱃ ﺍﻟﻐﻠﻮ ﰲ ﺍﻟﺪﻳﻦ ﻭﺍﻧﺘﻬﻮﺍ‬
‫ﻣﻦ ﺫﻟﻚ‪ ,‬ﻭﺇﳕﺎ ﺟﺎﺀ ﻳﺮﺍﺩ ﻣﻨﻪ ﻣﻮﻋﻈﺔ ﻫﺬﻩ ﺍﻷﻣﺔ‪ ،‬ﻟﺘﺠﺘﻨﺐ ﻏﻀﺐ ﺍﷲ ﻭﺳﺨﻄﻪ‪.‬‬
‫ﻭ ﻟﺬﻟﻚ ﻛﺎﻥ ﺭﻓﻊ ﺍﳊﺮﺝ ﻭﺍﺟﺒﺎ ﺷﺮﻋﻴﺎ ﻣﺎ ﻛﺎﻥ ﺇﱃ ﺫﻟﻚ ﺳﺒﻴﻼ‪ ،‬ﺇﺫ ﻛﺎﻥ ﺍﻟﻴـﺴﺮ ﻣـﻦ ﻣﻘﺎﺻـﺪ‬
‫ﺿﻌِﻴﻔﹰﺎ‬
‫ﻒ َﻋ ‪‬ﻨ ﹸﻜ ‪‬ﻢ َﻭﺧ‪ِ ‬ﻠ َﻖ ﺍﹾﻟﺈِﻧﺴَﺎﻥﹸ َ‬
‫ﺨ ﱢﻔ َ‬
‫ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﺑﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﻳﺮِﻳ ‪‬ﺪ ﺍﻟ ﱠﻠ ‪‬ﻪ ﹶﺃ ﹾﻥ ﻳ‪َ ‬‬
‫‪2‬‬
‫‪ -3‬ﺍﻟﻘـﻮﺍﻋﺪ ﺍﳌﺘﻌﻠﻘﺔ ﲟﺮﺍﻋﺎﺓ ﺍﳌﺼﺎﱀ ﻭﻣﻨﺎﻫﻀﺔ ﺍﳌﻔﺎﺳﺪ ‪:‬‬
‫‪ –2‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ‪ ،‬ﺍﻻﻳﺔ ‪. 185‬‬
‫‪ -3‬ﺳﻮﺭﺓ ﺍﳊﺞ‪ ،‬ﺍﻵﻳﺔ ‪.78‬‬
‫‪ -4‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﺩﺏ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ ‪ .5660‬ﻭ ﺻﺤﻴﺢ ﺍﻹﻣﺎﻡ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﳉﻬﺎﺩ ﻭ ﺍﻟﻴﺴﺮ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ ‪.3264‬‬
‫‪ -5‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﺍﻵﻳﺔ ‪.171‬‬
‫‪ 1‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ‪ ،‬ﺍﻻﻳﺔ ‪.77‬‬
‫‪ 2‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺍﻵﻳﺔ ‪.28‬‬
‫‪195‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ )ﺗﻨﻈﲑﻱ ‪ (02‬ﻣﺒﺎﺩﺉ ﻭ ﺃﺳﺲ ﻭ ﻗﻮﺍﻋﺪ ﻭﺧﺼﺎﺋﺺ ﻭﳑﻴﺰﺍﺕ ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ‪ :‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ‬
‫ﺇﻥ ﺍﻟﺸﺮﻳﻌﺔ ‪‬ﺪﻑ ﺇﱃ ﻣﺮﺍﻋﺎﺓ ﺍﳌﺼﺎﱀ ‪ ،‬ﻭﺟﻠﺒﻬﺎ ﻭﻣﻨﺎﻫﻀﺔ ﺍﳌﻔﺎﺳﺪ ﻭﺩﺭﺋﻬﺎ‪ ،‬ﻭ ﺫﻟﻚ ﻳﻔـﻀﻲ ﺇﱃ‬
‫ﺍﻋﺘﺒﺎﺭ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻵﺗﻴﺔ ‪:‬‬
‫• ﻛﻞ ﻓﻌﻞ ﻳﻨﺘﺞ ﻧﻔﻌﺎ ﺩﺍﺋﻤﺎ ﺃﻭ ﻏﺎﻟﺒﺎ ﻟﻠﺠﻤﻬﻮﺭ ﻭﺍﻵﺣﺎﺩ ﻓﻬﻮ ﻣﺼﻠﺤﺔ ﳚﺐ ﲢﺼﻴﻠﻬﺎ ﺷﺮﻋﺎ‪.‬‬
‫• ﻛﻞ ﻓﻌﻞ ﻳﻨﺘﺞ ﺿﺮﺍ ﺩﺍﺋﻤﺎ ﺃﻭ ﻏﺎﻟﺒﺎ ﻟﻠﺠﻤﻬﻮﺭ ﻭﺍﻵﺣﺎﺩ ﻫﻮ ﻣﻔﺴﺪﻩ ﳚﺐ ﺩﻓﻌﻬﺎ ﺷﺮﻋﺎ‪.‬‬
‫‪1‬‬
‫ﻭﻳﺘﺮﺗﺐ ﻋﻦ ﻫﺬﻳﻦ ﺍﻟﻘﺎﻋﺪﺗﲔ ‪ ،‬ﺃﻥ ﺍﳌﺼﺎﱀ ﺇﻣﺎ ﻋﺎﻣﺔ ﺃﻭ ﺧﺎﺻﺔ‪ ،‬ﺩﺍﺋﻤـﺔ ﺍﻟﻨﻔـﻊ ﺃﻭ‬
‫ﻣﺆﻗﺘﺔ ﺍﻟﻨﻔﻊ‪ ،‬ﻭﺍﻥ ﺍﳌﻔﺎﺳﺪ ﻛﻠﻴﺔ ‪ ،‬ﺃﻭ ﺟﺰﺋﻴﺔ ﺩﺍﺋﻤﺔ ﺍﻟﻀﺮﺭ ﺃﻭ ﻣﺆﻗﺘﺔ‪ ،‬ﻷﻥ ﺍﳌﺼﻠﺤﺔ ﻻ ﺗﻌﲏ ﻣﻄﻠﻖ ﺍﻟﻨﻔﻊ‬
‫‪ ,‬ﻛﻤﺎ ﺃﻥ ﺍﳌﻔﺴﺪﺓ ﻻ ﺗﻌﲎ ﻣﻄﻠﻖ ﺍﻟﻀﺮﺭ ﻭﺍﳌﺸﻘﺔ‪ ،‬ﻓﻘﺪ ﲤﺘﺰﺝ ﺍﳌﺼﻠﺤﺔ ﺑﺎﳌﻔﺴﺪﺓ ﺃﻱ‪ ,‬ﺍﳌﻼﺋﻢ ﺑﺎﳌﻀﺎﺭ‪,‬‬
‫ﺴ ِﺮ ﻗﹸـ ﹾﻞ‬
‫ﺨ ‪‬ﻤ ِﺮ ﻭَﺍﹾﻟ َﻤﻴ‪‬ـ ِ‬
‫ﻚ َﻋ ‪‬ﻦ ﺍﹾﻟ َ‬
‫ﺴﹶﺄﻟﹸﻮَﻧ َ‬
‫ﻣﺜﻠﻤﺎ ﺣﺴﻢ ﺫﻟﻚ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﰲ ﻭﺻﻔﻪ ﻟﻠﺨﻤﺮ ﻓﻘﺎﻝ‪َ :‬ﻳ ‪‬‬
‫ﻚ ﻣَﺎﺫﹶﺍ ﻳ‪‬ﻨ ِﻔﻘﹸﻮ ﹶﻥ ﹸﻗ ﹾﻞ ﺍﹾﻟ َﻌﻔﹾـ َﻮ‬
‫ﺴﹶﺄﻟﹸﻮَﻧ َ‬
‫ﺱ َﻭِﺇﹾﺛ ‪‬ﻤ ‪‬ﻬﻤَﺎ ﹶﺃ ﹾﻛَﺒﺮ‪ِ ‬ﻣ ‪‬ﻦ َﻧ ﹾﻔ ِﻌ ِﻬﻤَﺎ َﻭَﻳ ‪‬‬
‫ﻓِﻴ ِﻬﻤَﺎ ِﺇﹾﺛﻢ‪ ‬ﹶﻛِﺒﲑ‪َ ‬ﻭ َﻣﻨَﺎ ِﻓ ‪‬ﻊ ﻟِﻠﻨ‪‬ﺎ ِ‬
‫ﺕ ﹶﻟ َﻌ ﱠﻠﻜﹸ ‪‬ﻢ َﺗَﺘ ﹶﻔ ﱠﻜﺮ‪‬ﻭ ﹶﻥ‬
‫ﻚ ﻳ‪َ‬ﺒ‪‬ﻴﻦ‪ ‬ﺍﻟ ﱠﻠ ‪‬ﻪ ﹶﻟ ﹸﻜ ‪‬ﻢ ﺍﻟﹾﺂﻳَﺎ ِ‬
‫ﹶﻛ ﹶﺬِﻟ َ‬
‫‪2‬‬
‫ﺇ ﹰﺫﺍ ﻓﺈﻥ ﺍﻟﻔﻘﻴﻪ ﻻ ﺑﺪﻟﻪ ﻋﻨﺪ ﺍﻟﻨﻈﺮ ﰲ ﺍﻷﻓﻌﺎﻝ ﺃﻥ ﻳﻘﺪﺭ ﻭﻳﻘﺎﺭﻥ ﺑﲔ ﻧﺴﺒﺔ ﻣﺎ ﻳﻨﺘﺞ ﻋﻦ ﺍﻧﻔﺎﺫﻫﺎ‪ ،‬ﺃﻭ‬
‫ﺗﺮﻛﻬﺎ ﻣﻦ ﻧﻔﻊ ﻭﺿﺮ‪ ,‬ﻓﺈﻥ ﻏﻠﺐ ﺟﺎﻧﺐ ﺍﻟﻨﻔﻊ ﻛﺎﻥ ﺍﻟﻔﻌﻞ ﻣﺼﻠﺤﺔ‪ ,‬ﻭﺇﻥ ﻏﻠﺐ ﺟﺎﻧﺐ ﺍﻟﻀﺮ ﻛـﺎﻥ‬
‫ﺍﻟﻔﻌﻞ ﻣﻔﺴﺪﺓ‪ ،‬ﻭﻗﻀﻰ ﺑﺘﺮﻛﻪ‪ " :‬ﻭﻣﻨﻪ ﻧﻌﻠﻢ ﺃﻥ ﻟﻴﺴﺖ ﺍﳌﺼﻠﺤﺔ ‪،‬ﻫﻲ ﻣﻄﻠﻖ ﺍﳌﻼﺋﻢ ‪ ،‬ﻭﻻ ﺍﳌﻔـﺴﺪﺓ‬
‫)*(‬
‫ﻫﻲ ﻣﻄﻠﻖ ﺍﳌﻨﺎﻓﺮ ‪ ،‬ﻭﺍﳌﺸﻘﺔ ﻓﺈﻥ ﺑﲔ ﺍﳌﺼﻠﺤﺔ ﻭﺍﳌﻔﺴﺪﺓ ‪ ،‬ﻭﺑﲔ ﻣﺎ ﺫﻛﺮﻩ ﻋﻤﻮﻣﺎ ﻭﺧﺼﻮﺻﺎ ﻭﺟﻬﻴﺎ‬
‫ﺱ‬
‫ﻭﻟﺬﻟﻚ ﺃﺛﺒﺖ ﺍﻟﻘﺮﺁﻥ ﺃﻥ ﰲ ﺍﳋﻤﺮ ﻭﺍﳌﻴﺴﺮ ﻣﻨﺎﻓﻊ ﺇﺫ ﻗﺎﻝ ‪ :‬ﻓِﻴ ِﻬﻤَﺎ ِﺇﹾﺛﻢ‪ ‬ﹶﻛِﺒﲑ‪َ ‬ﻭ َﻣﻨَﺎ ِﻓ ‪‬ﻊ ﻟِﻠﻨ‪‬ﺎ ِ‬
‫‪3‬‬
‫ﻭﻟﻴﺴﺖ ﺗﻠﻚ ﺍﳌﻨﺎﻓﻊ ﲟﺼﺎﱀ ﻷ‪‬ﺎ ﻟﻮ ﻛﺎﻧﺖ ﻣﺼﺎﱀ ﻟﻜﺎﻥ ﺗﻨﺎﻭﻟﻪ ﻣﺒﺎﺣﺎ ﺃﻭ ﻭﺍﺟﺒﺎ "‪.4‬‬
‫ﺇ ﹸﺫﺍ ‪ .‬ﻭﻫﻜﺬﺍ ﻗﻀﻰ ﺍﷲ ﺑﺄﻥ ﺍﳋﻤﺮ ﻭﺍﳌﻴﺴﺮ ﻣﻔﺴﺪﺓ ﻻ ﻟﻜﻮ‪‬ﻤﺎ ﺧﺎﻟﻴﲔ ﻣﻦ ﺍﻟﻨﻔﻊ ‪ ،‬ﻭﺇﳕﺎ ﻟﻜﻮﻥ ﺿﺮﺭﳘﺎ‬
‫ﺭﺟﺢ ﻧﻔﻌﻬﻤﺎ ﻓﺄﻫﺪﺭ ﺫﻟﻚ ﺍﻟﻨﻔﻊ ﻭﺍﻋﺘﱪﻩ ﺿﺮﺭﺍ ﳏﻀﺎ ﺃﻱ ﻣﻔﺴﺪﺓ ﻓﺤﺮﻣﺘﺎ ﻟﺬﻟﻚ‪.‬‬
‫‪ -4‬ﺗﺸﺮﻳﻊ ﺟﻠﺐ ﺍﳌﺼﺎﱀ ﻟﻴﺲ ﻓﻴﻪ ﲢﺼﻴﻞ ﻣﻔﺴﺪﺓ ‪:‬‬
‫ﺗﺸﺮﻳﻊ ﺩﺭﺀ ﺍﳌﻔﺎﺳﺪ ﻟﻴﺲ ﻓﻴﻪ ﺇﺿﺎﻋﺔ ﻣﺼﻠﺤﺔ ‪ :‬ﻫﺎﺗﺎﻥ ﺍﻟﻘﺎﻋﺪﺗﺎﻥ ﺗﺪﻋﻤﺎﻥ ﺍﻟﻘﺎﻋﺪﺗﲔ ﺍﻟﺴﺎﺑﻘﺘﲔ ﺑﻘﻮﺓ‬
‫ﻣﻦ ﺣﻴﺚ ﻛﻮ‪‬ﻤﺎ ﺗﻔﺮﺿﺎﻥ ﻋﻠﻰ ﺍﻟﻔﻘﻴﻪ ﻋﻨﺪ ﺍﻟﻨﻈﺮ ﰲ ﺍﻟﻘﻀﺎﻳﺎ ﻟﺰﻭﻡ ﺍﻟﺪﻗﺔ ﰲ ﺗﻘﺪﻳﺮ ﻧﺴﺒﺔ ﺍﻟﻨﻔـﻊ ‪ ،‬ﺃﻭ‬
‫ﺍﻟﻀﺮﺭ ﻟﻴﺼﺪﺭ ﺣﻜﻤﻪ ﻋﻠﻰ ﺫﻟﻚ ‪ ،‬ﻭﻫﻮ ﻣﺘﻴﻘﻦ ﲤﺎﻣﺎ ﻣﻦ ﺃﻥ ﺍﻟﻔﻌﻞ ﺍﻟﺬﻱ ﻗﻀﻰ ﲜﻮﺍﺯﻩ ﺗﻜﻮﻥ ﻧـﺴﺒﺔ‬
‫‪ 1‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ‪ ،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪ ،‬ﺹ ‪ 71 ،70‬ﺑﺎﺧﺘﺼﺎﺭ‪.‬‬
‫‪ 2‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﻥ ﺁﻳﺔ ‪.219‬‬
‫* ﻟﻌﻞ ﺍﻟﺼﻮﺍﺏ )ﻭﺟﻴﻬﺎ(‪.‬‬
‫‪ ( 3‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ‪ ،‬ﺍﻵﻳﺔ ‪219‬‬
‫‪ 4‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ‪ ،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪ ،‬ﺹ ‪.71‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ )ﺗﻨﻈﲑﻱ ‪ (02‬ﻣﺒﺎﺩﺉ ﻭ ﺃﺳﺲ ﻭ ﻗﻮﺍﻋﺪ ﻭﺧﺼﺎﺋﺺ ﻭﳑﻴﺰﺍﺕ ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ‪ :‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ‬
‫ﺍﻟﻨﻔﻊ ﻓﻴﻪ ﺃﻋﻠﻰ ﻣﻦ ﻧﺴﺒﺔ ﺍﻟﻀﺮﺭ ﻣﻦ ﺣﻴﺚ ﺃﻥ ﺍﻟﻨﻔﻊ ﺍﻟﻜﺜﲑ ﻳﻠﻐﻲ ﺑﺎﻟﻀﺮﻭﺭﺓ ﺃﺛﺮ ﺍﻟﻀﺮﺭ ﺍﻟﻘﻠﻴﻞ ‪ " :‬ﻷﻥ‬
‫ﻃﺮﻑ ﺍﳌﻔﺴﺪﺓ ﺍﳌﻐﻤﻮﺭ ﰲ ﺟﺎﻧﺐ ﺍﳌﺼﻠﺤﺔ ﺍﻟﻐﺎﻣﺮﺓ‬
‫‪1‬‬
‫ﺃﻭ ﻃﺮﻑ ﺍﳌﺼﻠﺤﺔ ﺍﳌﻐﻤﻮﺭ ﰲ ﺟﺎﻧﺐ ﺍﳌﻔﺴﺪﺓ ﺍﻟﻐﺎﻣﺮﺓ ﻻ ﻳﺆﺛﺮ ﰲ ﻧﻈﺎﻡ ﺍﻟﻌﺎﱂ ﺷﻴﺌﺎ "‬
‫‪ -5‬ﺍﳌﻨﻬﻴﺎﺕ ﻛﻠﻬﺎ ﻣﺸﺘﻤﻠﺔ ﻋﻠﻰ ﺍﳌﻔﺎﺳﺪ ﺍﻟﻮﺍﺟﺐ ﺩﺭﺅﻫﺎ‪:‬‬
‫ﻷ‪‬ﺎ ﻣﺸﺘﻤﻠﺔ ﻋﻠﻰ ﻣﻔﺎﺳﺪ ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﳌﻔﺎﺳﺪ ﻣﺘﻔﺎﻭﺗﺔ ﺍﻟﻀﺮﺭ‪ ،‬ﻭﻫﺬﺍ ﻳﻨﺘﻬﻲ ﺑﻨﺎ ﺇﱃ ﺃﻥ ﺍﻟﻔﻘﻴﻪ‬
‫ﻣﺪﻋﻮ ﺇﱃ ﺍﻟﺘﺮﺟﻴﺢ ﰲ ﺃﻧﻮﺍﻉ ﺍﳌﻔﺎﺳﺪ ﻣﺜﻠﻤﺎ ﻫﻮ ﻣﺪﻋﻮ ﺇﱃ ﺍﻟﺘﺮﺟﻴﺢ ﺑﲔ ﺃﻧﻮﺍﻉ ﺍﳌﺼﺎﱀ ﺁﺧـ ﹰﺬﺍ ﺑﻌـﲔ‬
‫ﺍﻻﻋﺘﺒﺎﺭ ﺃﻥ ﺍﻟﺸﺮﻳﻌﺔ ‪‬ﺪﻑ ﺩﻭﻣﺎ ﺇﱃ ﺻﻼﺡ ﺍﻟﻌﺎﱂ ﻭﺗﻘﻠﻴﺺ ﻧﺴﺒﺔ ﺍﻟﻔﺴﺎﺩ ﻓﻴﻪ " ﳒـﺪﻫﺎ ﻣﺘﻔﺎﻭﺗـﺔ ﰲ‬
‫ﺟﻨﺴﻬﺎ ﺗﻔﺎﻭﺗﺎ ﺑﻴﻨﺎ ﺗﻨﺒﺊ ﻋﻨﻪ ﺁﺛﺎﺭ ﺍﻷﻓﻌﺎﻝ ﺍﳌﺸﺘﻤﻠﺔ ﻋﻠﻰ ﺍﳌﻔﺎﺳﺪ ﰲ ﺧﺮﻡ ﺍﳌﻘﺎﺻﺪ ﺍﻟﺸﺮﻋﻴﺔ ‪،‬ﻭﺍﻟﻜﻠﻴﺎﺕ‬
‫ﺍﻟﻀﺮﻭﺭﻳﺔ ﺃﻭ ﺍﳊﺎﺟﻴﺔ ﺃﻭ ﺑﻌﺾ ﺍﻟﺘﺤﺴﻴﻨﻴﺔ ﺍﻟﻘﺮﻳﺒﺔ ﻣﻦ ﺍﳊﺎﺟﻴﺔ‪ .‬ﻭﺗﻨﺒﺊ ﻋﻨﻪ ﺃﻳﻀﺎ ﻣﻘﺎﺩﻳﺮ ﺃﺛﺮﻫـﺎ ﻣـﻦ‬
‫ﺍﻹﺿﺮﺍﺭ ﻭﺍﻹﺧﻼﻝ ﰲ ﺃﺣﻮﺍﻝ ﺍﻷﻣﺔ ﺑﻜﺜﺮﺓ ﺫﻟﻚ ﻭﻗﻠﺘﻪ ﻭﺍﻧﺘﺸﺎﺭﻩ ﻭ ﺍﻧﺰﻭﺍﺋﻪ ﻭﻃﻮﻝ ﻣﺪﺗﻪ ﻭﻗﺼﺮﻫﺎ ﻣـﻊ‬
‫‪2‬‬
‫ﺍﺧﺘﻼﻑ ﺍﻟﻌﺼﻮﺭ ﻭﺍﻷﺣﻮﺍﻝ "‬
‫‪ (6‬ﺍﻟﺸﺮﻳﻌﺔ ﲢﺎﻓﻆ ﺃﺑﺪﺍ ﻋﻠﻰ ﺍﳌﺼﻠﺤﺔ‪:‬‬
‫ﺇﻥ ﺍﻟﺸﺮﻳﻌﺔ ﲢﺎﻓﻆ ﺃﺑﺪﺍ ﻋﻠﻰ ﺍﳌﺼﻠﺤﺔ‪ ,‬ﻭﻫﻲ ﺗﻔﻌﻞ ﺫﻟﻚ ﺑﻄﺮﻳﻘﺘﲔ ﺍﺛﻨﺘﲔ ‪:‬‬
‫ﺃ ‪ -‬ﻛﻞ ﻣﺼﻠﺤﺔ ﻇﺎﻫﺮﺓ ﺍﻟﻨﻔﻊ ﺗﻮﺧﺖ ﺍﻟﺸﺮﻳﻌﺔ ﰲ ﺍﳊﻔﺎﻅ ﻋﻠﻴﻬﺎ ﺑﺈﺯﺍﻟﺔ ﻣﻮﺍﻧﻊ ﲢﺼﻴﻠﻬﺎ‪.‬‬
‫ﺏ ‪-‬ﻛﻞ ﻣﺼﻠﺤﺔ ﺧﻔﻴﺔ ﺍﻟﻨﻔﻊ ﺍﺳﺘﻨﺖ ﺍﻟﺸﺮﻳﻌﺔ ﻟﺘﺎﺭﻛﻲ ﲢﺼﻴﻠﻬﺎ ﻋﻘﻮﺑﺎﺕ ‪ " :‬ﻭ ﻟﻜﻞ ﻣـﻦ ﻗـﺴﻤﻲ‬
‫ﺍﳌﺼﻠﺤﺔ ﺧﺼﺎﺋﺺ ﻣﻦ ﻋﻨﺎﻳﺔ ﺍﻟﺸﺎﺭﻉ‪ .‬ﻓﺎﻟﻘﺴﻢ ﺍﻷﻭﻝ ﻟﻴﺲ ﻣﻦ ﺷﺄﻥ ﺍﻟﺸﺎﺭﻉ ﺃﻥ ﻳﺘﻌﺮﺽ ﻟﻪ ﺑﺎﻟﻄﻠﺐ‬
‫ﻷﻥ ﺩﺍﻋﻲ ﺍﳉﺒﻠﺔ ﻳﻜﻔﻲ ﺍﻟﺸﺮﻳﻌﺔ ﻣﺆﻭﻧﺔ ﺗﻮﺟﻴﻪ ﺍﻫﺘﻤﺎﻣﻬﺎ ﻟﺘﺤﺼﻴﻠﻪ ﻭﺇﳕﺎ ﺷﺄ‪‬ﺎ ﺃﻥ ﺗﺰﻳﻞ ﻋﻨﻪ ﻣﻮﺍﻧـﻊ‬
‫ﺣﺼﻮﻟﻪ‪ ،‬ﻛﻤﻨﻊ ﺍﻻﻋﺘﺪﺍﺀ ﻋﻠﻰ ﺃﺣﺪ ﺑﺎﻓﺘﻜﺎﻙ ﻃﻌﺎﻣﻪ ﻭﻟﺒﺎﺳﻪ‪ ،‬ﻭﻛﺘﺤﺪﻳﺪ ﻛﻴﻔﻴﺔ ﻋﻘﺪ ﺍﻟﻨﻜﺎﺡ ﻹﺯﺍﻟـﺔ‬
‫ﻣﻮﺍﻧﻊ ﺍﻟﺘﻨﺎﺳﻞ ﻛﺎﻟﻐﲑﺓ ﻭﺍﻟﻌﻀﻞ ‪ ...‬ﻭﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ ﻳﺘﻌﺮﺽ ﻟﻪ ﺍﻟﺘﺸﺮﻳﻊ ﺑﺎﻟﺘﺄﻛﻴﺪ ﻭﻳﺮﺗﺐ ﺍﻟﻌﻘﻮﺑﺔ‬
‫ﻋﻠﻰ ﺗﺮﻛﻪ ﻭﺍﻻﻋﺘﺪﺍﺀ ﻋﻠﻴﻪ‪ ،‬ﻭﻗﺪ ﺃﻭﺟﺐ ﺑﻌﻀﻪ ﻋﻠﻰ ﺍﻷﻋﻴﺎﻥ ﻭﺑﻌﻀﻪ ﻋﻠﻰ ﺍﻟﻜﻔﺎﻳﺎﺕ ﲝـﺴﺐ ﳏـﻞ‬
‫ﺍﳌﺼﻠﺤﺔ "‪.3‬‬
‫‪ (7‬ﺇﺫﺍ ﺗﻌﺎﺭﺿﺖ ﻣﺼﻠﺤﺘﺎﻥ ﺭﺟﺤﺖ ﺍﳌﺼﻠﺤﺔ ﺍﻟﻌﻈﻤﻰ‪:‬‬
‫ﻗﺪ ﳚﺪ ﺍﻟﻔﻘﻴﻪ ﻧﻔﺴﻪ ﻋﻨﺪ ﺍﻟﻨﻈﺮ ﰲ ﻗﻀﻴﺔ ﻣﺎ ﺇﺯﺍﺀ ﻣﺼﻠﺤﺘﲔ‪ ,‬ﰲ ﺣﺎﻟﺔ ﻛﻬـﺬﻩ ﻋﻠﻴـﻪ ﺃﻥ ﳛـﺪﺩ‬
‫ﺃﻋﻈﻤﻬﻤﺎ ﻭﻳﻘﻀﻲ ‪‬ﺎ ﺑﺎﻋﺘﺒﺎﺭ ﺃﻥ ﺍﳌﺼﻠﺤﺔ ﺍﻟﻌﻈﻤﻰ ﻣﻘﺪﻣﺔ ﻋﻠﻰ ﻣﺎ ﺩﻭ‪‬ﺎ ﻣﻦ ﺍﳌـﺼﺎﱀ‪ ,‬ﻭ ﻭﺻـﻔﻬﺎ‬
‫‪-1‬‬
‫ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ‪ ،‬ﻧﻔﺲ ﺍﳌﺼﺪﺭ ‪ ،‬ﺹ ‪.72‬‬
‫‪ 2‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ‪ ،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻧﻔﺲ ﺍﳌﺼﺪﺭ‪ ،‬ﺹ ‪72‬‬
‫‪ 3‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ‪ ،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ‪ ،‬ﺹ ‪73‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ )ﺗﻨﻈﲑﻱ ‪ (02‬ﻣﺒﺎﺩﺉ ﻭ ﺃﺳﺲ ﻭ ﻗﻮﺍﻋﺪ ﻭﺧﺼﺎﺋﺺ ﻭﳑﻴﺰﺍﺕ ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ‪ :‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ‬
‫ﺑﺎﻟﻌﻈﻤﻰ ﺇﳕﺎ ﻳﺘﺤﺪﺩ ﺑﺎﻋﺘﺒﺎﺭ ﻣﺎ ﻳﺘﺮﺗﺐ ﻋﻦ ﺇﻧﻔﺎﺫﻫﺎ ﻣﻦ ﻧﻔﻊ ﺃﻭ ﻋﻦ ﺗﺮﻛﻬﺎ ﻣﻦ ﺿﺮﺭ‪ ،‬ﻓﺄﻱ ﺍﳌﺼﻠﺤﺘﲔ‬
‫ﻛﺎﻧﺖ ﺃﻋﻢ ﻧﻔﻌﺎ ﻋﻨﺪ ﺇﻧﻔﺎﺫﻫﺎ ﺃﻭ ﺃﻋﻢ ﺿﺮﺭﺍ ﻋﻨﺪ ﺗﺮﻛﻬﺎ ‪ ،‬ﺍﺳﺘﺠﻮﺑﺖ ﻫﺬﺍ ﺍﻟﻮﺻﻒ ﻭﻗﻀﻰ ‪‬ﺎ ‪":‬ﻭ ﳍﺬﺍ‬
‫]ﻗﺪﻡ ﺍﻟﻘﺼﺎﺹ ﻋﻠﻰ ﺍﺣﺘﺮﺍﻡ ﻧﻔﺲ ﺍﳌﻘﺘﺺ ﻣﻨﻪ ﻷﻥ ﻣﺼﻠﺤﺔ ﺍﻟﻘﺼﺎﺹ ﻋﻈﻴﻤﺔ ﰲ ﺗﺴﻜﲔ ﺛﺎﺋﺮﺓ ﺃﻭﻟﻴـﺎﺀ‬
‫‪1‬‬
‫ﺍﻟﻘﺘﻴﻞ ﻟﺘﻘﻊ ﺍﻟﺴﻼﻣﺔ ﻣﻦ ﺍﻟﺜﺎﺭﺍﺕ‪ ،‬ﻭﰲ ﺍﻧﺰﺟﺎﺭ ﺍﳉﻨﺎﺓ ﻋﻦ ﺍﻟﻘﺘﻞ‪ ،‬ﻭﰲ ﺇﺯﺍﻟﺔ ﻧﻔﺲ ﺷﺮﻳﺮﺓ ﻣﻦ ﺍ‪‬ﺘﻤﻊ"‬
‫‪ (8‬ﺍﳊﻘﻮﻕ ﺍﻟﺜﺎﺑﺘﺔ ﻟﻺﻧﺴﺎﻥ ﰲ ﻧﻔﺴﻪ ﻭﻻ ﺗﻌﻠﻖ ﳍﺎ ﺑﻐﲑ ﺗﺼﺮﻓﻪ ﻓﻴﻬﺎ ﺑﺎﻹﺳﻘﺎﻁ‪ ,‬ﺻﺤﻴﺢ ﻣﺎ ﱂ ﺗﺘﺮﺗـﺐ‬
‫ﻋﻨﻪ ﻣﻔﺴﺪﺓ‪.‬‬
‫‪ (9‬ﺇﺫﺍ ﺗﻌﻠﻖ ﺣﻖ ﺇﻧﺴﺎﻥ ﲝﻖ ﻏﲑﻩ ﺳﻘﻂ ﺣﻘﻪ ﰲ ﺇﺳﻘﺎﻃﻪ ﺑﺎﻋﺘﺒﺎﺭ ﺃﻥ ﺇﺳﻘﺎﻃﻪ ﻳﺘﺮﺗﺐ ﻋﻨﻪ ﻣﻔـﺴﺪﺓ‬
‫ﻟﻐﲑﻩ ﻭﺇﺿﺮﺍﺭ ﲟﺼﺎﳊﻪ‪.‬‬
‫‪2‬‬
‫ﻭﳔﻠﺺ ﰲ ‪‬ﺎﻳﺔ ﻫﺬﺍ ﺍﳌﺒﺤﺚ ﺇﱃ ﺃﻥ ﺍﻟﺸﺮﻳﻌﺔ ﺩﺍﺭﺕ ﺣﻮﻝ ﻣﺒﺎﺩﺉ‪ ،‬ﻭ ﺍﻧﺒﻨﺖ ﻋﻠﻰ ﺃﺳﺲ‪ ،‬ﻓﺮﺿﺘﻬﺎ‬
‫ﺗﻠﻚ ﺍﳌﺒﺎﺩﺉ‪ ،‬ﻭﻣﻦ ﲦﺔ ﻓﺈﻥ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﱵ ﻻﺑﺪ ﻷﻫﻞ ﺍﻻﺧﺘﺼﺎﺹ ﻣﻦ ﻭﺿﻌﻬﺎ ﻟﺘﺴﻬﻴﻞ ﺇﺻﺪﺍﺭ ﺍﻟﻔﺘﻮﻯ‬
‫ﻭﺇﺻﺪﺍﺭ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﻳﻨﺒﻐﻲ ﺃﻥ ﲢﺘﺮﻡ ﺗﻠﻚ ﺍﻷﺳﺲ‪ ،‬ﻭﺗﻨﺴﺠﻢ ﻣﻊ ﺗﻠﻚ ﺍﳌﺒﺎﺩﺉ‪ ,‬ﻭﺑﺬﻟﻚ ﻳﻘﻊ ﺍﻟﺘﻮﺍﻓﻖ‬
‫ﻭﺍﻟﺘﻄﺎﺑﻖ ﺑﲔ ﻣﻨﻄﻮﻕ ﺍﻷﺣﻜﺎﻡ ﻭﺍﻟﻔﺘﻮﻯ ﻭﺍﳌﻘﺼﻮﺩ ﺍﻟﺸﺮﻋﻲ‪ ،‬ﻓﺈﺫﺍ ﲢﻘﻖ ﺃﻣﱠﻨﺎ ﳐﺎﻟﻔﺔ ﺍﻟﺸﺮﻉ ﻭﺿﻤﻨﺎ ﻋﺪﻡ‬
‫ﺍﳋﺮﻭﺝ ﻋﻦ ﺣﺪﻭﺩﻩ‪ ,‬ﻭﻫﻮ ﻣﺎ ﻳﺆﻛﺪ ﺑﻘﻮﺓ ﺃﻥ ﺍﺳﺘﻤﺮﺍﺭﻳﺔ ﺍﻟﻌﻤﻞ ﺑﺎﻟﺸﺮﻳﻌﺔ ﺑﺪﺭﺟﺔ ﻛﺒﲑﺓ ﺍﳊﻔﺎﻅ ﻋﻠﻰ‬
‫ﺭﻭﺣﻬﺎ‪ ،‬ﻭ ﺍﻋﺘﺒﺎﺭ ﻣﻘﺎﺻﺪﻫﺎ ﺍﻟﱵ ﺟﺎﺀﺕ ﺃﺳﺎﺳﺎ ﳋﺪﻣﺘﻬﺎ‪.‬‬
‫‪ ( 1‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﻧﻔﺲ ﺍﳌﺼﺪﺭ‪ ،‬ﺹ ‪75‬‬
‫‪ 2‬ﻳﻨﻈﺮ‪ ،‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ‪ ،‬ﻧﻔﺲ ﺍﳌﺼﺪﺭ‪ ،‬ﺹ ‪75‬ﺑﺘﺼﺮﻑ‬
‫‪198‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ )ﺗﻨﻈﲑﻱ ‪ (02‬ﻣﺒﺎﺩﺉ ﻭ ﺃﺳﺲ ﻭ ﻗﻮﺍﻋﺪ ﻭﺧﺼﺎﺋﺺ ﻭﳑﻴﺰﺍﺕ ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ‪ :‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ‬
‫ﺍﻟﻔﺼل ﺍﻟﺜﺎﻨﻲ‬
‫ﺨﺼﺎﺌﺹ ﻭ ﻤﻤﻴﺯﺍﺕ ﺍﻟﺘﻨﻅﻴﺭ‬
‫ﺍﻟﻤﻘﺎﺼﺩﻱ ﻋﻨﺩ ﺍﻹﻤﺎﻡ ﺍﺒﻥ ﻋﺎﺸﻭﺭ‬
‫ﻭ ﻴﺸﺘﻤل ﻋﻠﻰ ﺍﻟﻤﺒﺎﺤﺙ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
‫ـ ﻤﻘــﺩﻤﺔ ‪:‬‬
‫ ﺍﻟﻤﺒﺤﺙ ﺍﻷﻭل‪:‬ﺨﺼﺎﺌﺹ ﺍﻟﺘﻨﻅﻴﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ‪.‬‬‫‪ -‬ﺍﻟﻤﺒﺤﺙ ﺍﻟﺜﺎﻨﻲ‪ :‬ﻤﻤﻴﺯﺍﺕ ﺍﻟﺘﻨﻅﻴﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ‪.‬‬
‫‪ -‬ﺍﻟﻤﺒﺤﺙ ﺍﻟﺜﺎﻟﺙ‪ :‬ﺍﻟﺘﻨﻅﻴﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ‪.‬‬
‫‪199‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ )ﺗﻨﻈﲑﻱ ‪ (02‬ﻣﺒﺎﺩﺉ ﻭ ﺃﺳﺲ ﻭ ﻗﻮﺍﻋﺪ ﻭﺧﺼﺎﺋﺺ ﻭﳑﻴﺰﺍﺕ ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ‪ :‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ‬
‫ﺍﳌﻘﺪﻣـﺔ ‪:‬‬
‫ﺇﻥ ﺍﻟﺪﺍﺭﺱ ﻟﻜﺘﺎﺏ )ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ(‪ .‬ﻟﻺﻣﺎﻡ‪ :‬ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻳﻼﺣﻆ‬
‫ﺃﻥ ﺍﻟﺘﻨﻈﲑ ﻟﻌﻠﻢ ﺍﳌﻘﺎﺻﺪ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻟﺬﻱ ﺩﻋﺎ ﺇﻟﻴﻪ ﻳﺘﻤﺜﻞ ﰲ ﺿﺒﻂ ﺍﳌﻔﺎﻫﻴﻢ ﻭﺗﺼﺤﻴﺤﻬﺎ ﺑﺎﻋﺘﺒـﺎﺭ ﺃ‪‬ـﺎ‬
‫ﺧﻄﻮﺓ ﺟﻮﻫﺮﻳﺔ ﻭﻣﻌﻮﻝ ﻋﻠﻴﻬﺎ ﰲ ﺍﻟﺘﻨﻈﲑ ﳍﺬﺍ ﺍﻟﻌﻠﻢ ﺍﳉﺪﻳﺪ ‪ ،‬ﺣﻴﺚ ﺃﻥ ﺗﺮﺳﻴﺦ ﺍﳌﻔـﺎﻫﻴﻢ ﺍﻟـﺼﺤﻴﺔ‬
‫ﻭﺍﻟﺪﻗﻴﻘﺔ ﻟﻠﺘﺸﺮﻳﻊ ﺗﻴﺴﺮ ﻭﺗﻮﺻﻞ ﻣﺒﺎﺷﺮﺓ ﺇﱃ ﻧﻘﻞ ﻣﺎ ﺇﱃ ﲤﺜﻞ ﻣﺎ ﳝﻜﻦ ﺃﻥ ﻳﻨﺸﺄ ﻣﻦ ﻋﻼﻗﺎﺕ ﺑﲔ ﺗﻠﻚ‬
‫ﺍﳌﻔﺎﻫﻴﻢ ﰲ ﻗﻴﺎﻡ ﺍﻟﺸﺮﻳﻌﺔ ﻋﻠﻰ ﺍﻟﻔﻄﺮﺓ ﻭﺍﻟﺴﻤﺎﺣﺔ ﻭﺍﻟﻴﺴﺮ ﻭﺇﻗﺮﺍﺭ ﺍﻟﻨﻈﺎﻡ ﻭﺣﻔﻈﻪ ﻭﲢﻘﻴﻖ ﺍﳌﺼﺎﱀ ﻭﺩﺭﺀ‬
‫ﺍﳌﻔﺎﺳﺪ‪...‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ ‪ :‬ﺧﺼﺎﺋﺺ ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﰲ ﺿﺒﻂ ﺍﳌﻔﺎﻫﻴﻢ ﻭﺗﺼﺤﻴﺤﻬﺎ‪.‬‬
‫ﺇﻥ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﺭﻛﺰ ﰲ ﺗﻨﻈﲑﻩ ﻋﻠﻰ ﺗﻮﺿﻴﺢ ﺍﳌﻔﺎﻫﻴﻢ ﺍﻷﺳﺎﺳﻴﺔ ﺍﻟﱵ ﺍﻧﺒﻨﺖ‬
‫ﻋﻠﻴﻬﺎ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪ ،‬ﺗﻠﻚ ﺍﳌﻔﺎﻫﻴﻢ ﺍﻟﱵ ﻋﻠﻰ ﺿﻮﺋﻬﺎ ﺗﺘﺤﺪﺩ ﻣﻘﺎﺻﺪﻫﺎ ‪ ،‬ﻭ ﺗﺘﻮﺿﺢ ﻏﺎﻳﺎ‪‬ﺎ‪ ،‬ﻭﻗﺪ‬
‫ﻋﺮﺽ ﳍﺎ ﻭﺍﺣﺪﺍ ﻭﺍﺣﺪﺍ‪ ،‬ﻭﻭﺿﺤﻬﺎ ﻭﻋﻠﻠﻬﺎ‪ ،‬ﻭﺑﺬﻝ ﺟﻬﺪﺍ ﻛﺒﲑﺍ‪ ،‬ﰲ ﺫﻟﻚ ﺣﺮﺻﺎ ﻣﻨﻪ ﻋﻠﻰ ﺗﺜﺒﻴﺘـﻬﺎ‪،‬‬
‫ﻭﺗﺮﺳﻴﺨﻬﺎ ﰲ ﺍﻷﺫﻫﺎﻥ‪ ،‬ﻟﻴﺴﻬﻞ ﻋﻠﻴﻪ ﺑﻌﺪ ﺫﻟﻚ ﺍﻻﺳﺘﻌﺎﻧﺔ ‪‬ﺎ ﰲ ﺍﻗﺘﺮﺍﺡ ﺍﳌﻘﺎﺻﺪ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﻭﺍﳋﺎﺻﺔ ﺍﻟﱵ‬
‫ﺗﻨﺘﺞ ﻋﻨﻬﺎ ﻭﺗﻨﺒﲏ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻣﻦ ﲨﻠﺔ ﺍﳌﻔﺎﻫﻴﻢ ﺍﻷﺳﺎﺳﻴﺔ ﺍﻟﱵ ﺭﻛﺰ ﻋﻠﻴﻬﺎ ﻫﻲ ‪:‬‬
‫‪ (1‬ﻗﻴﺎﻡ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻋﻠﻰ ﺍﻟﻔﻄﺮﺓ ‪:‬‬
‫ﻭ ﻣﻔﻬﻮﻡ ﺍﻟﻔﻄﺮﺓ ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭ ﺃﻧﻪ ﺍﶈﻮﺭ ﺍﻷﺳﺎﺳﻲ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﺬﻱ ‪ ،‬ﺗﺘﺄﺛﺮ ﺑﻪ ﲨﻴـﻊ‬
‫ﺍﳌﻔﺎﻫﻴﻢ ﺍﻷﺧﺮﻯ‪ ،‬ﺍﻟﻘﺮﻳﺒﺔ ﺃﻭ ﺍﻟﺒﻌﻴﺪﺓ‪ ،‬ﺇﺫ ﻫﻲ ﲨﻴﻌﺎ ﺗﺪﻭﺭ ﺣﻮﻟﻪ ﻭﺗـﺴﺒﺢ ﰲ ﻓﻠﻜـﻪ‪ .‬ﻷﻥ ﺍﻟـﺸﺮﻳﻌﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﺗﺮﻣﻲ ﺇﱃ ﻣﺴﺎﻳﺮﺓ ﺍﻟﻔﻄﺮﺓ ﺫﺍ‪‬ﺎ‪":‬ﻭﳓﻦ ﺇﺫﺍ ﺃﺟﺪﻧﺎ ﺍﻟﻨﻈﺮ ﰲ ﺍﳌﻘﺼﺪ ﺍﻟﻌﺎﻡ ﻣﻦ ﺍﻟﺘﺸﺮﻳﻊ ‪...‬ﳒﺪﻩ‬
‫ﻻ ﻳﻌﺪﻭ ﺃﻥ ﻳﺴﺎﻳﺮ ﺣﻔﻆ ﺍﻟﻔﻄﺮﺓ ‪ ،‬ﻭﺍﳊﺬﺭ ﻣﻦ ﺧﺮﻗﻬﺎ ﻭﺍﺧﺘﻼﳍﺎ " )‪. (1‬‬
‫ﻭ" ﺍﻟﻔﻄﺮﺓ ‪ :‬ﺍﳋﻠﻘﺔ‪ ،‬ﺃﻱ ﺍﻟﻨﻈﺎﻡ ﺍﻟﺬﻱ ﺃﻭﺟﺪﻩ ﺍﷲ ﰲ ﻛﻞ ﳐﻠﻮﻕ‪ .‬ﻓﻔﻄﺮﺓ ﺍﻹﻧﺴﺎﻥ ﻫﻲ ﻣﺎ ﻓﻄﺮ‬
‫)‪(2‬‬
‫ﺃﻱ ﺧﻠﻖ ﻋﻠﻴﻪ ﺍﻹﻧﺴﺎﻥ ﻇﺎﻫﺮﺍ ﻭﺑﺎﻃﻨﺎ ﺃﻱ ﺟﺴﺪﺍ ﻭﻋﻘﻼ‪.‬ﻓﻤﺸﻲ ﺍﻹﻧﺴﺎﻥ ﺑﺮﺟﻠﻴﻪ ﻓﻄﺮﺓ ﺟﺴﺪﻳﺔ‪" ..‬‬
‫)‪-(1‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ‪ ،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪ ،‬ﺹ ‪.59‬‬
‫)‪-(2‬ﻧﻔﺲ ﺍﳌﺼﺪﺭ‪ ،‬ﺹ ‪.57‬‬
‫‪200‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ )ﺗﻨﻈﲑﻱ ‪ (02‬ﻣﺒﺎﺩﺉ ﻭ ﺃﺳﺲ ﻭ ﻗﻮﺍﻋﺪ ﻭﺧﺼﺎﺋﺺ ﻭﳑﻴﺰﺍﺕ ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ‪ :‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ‬
‫‪ (2‬ﺍﻟﺴﻤﺎﺣﺔ ﻭﺍﻟﻴﺴﺮ ﻧﺰﻋﺔ ﻭﺍﺿﺤﺔ ﺟﻠﻴﺔ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪:‬‬
‫ﻓﺎﻟﺴﻤﺎﺣﺔ ﺧﺎﺻﻴﺔ ﻣﻼﺯﻣﺔ ﻟﻠﻔﻄﺮﺓ‪ ،‬ﺣﻴﺚ ﺇﻥ ﻫﺬﻩ ﲤﻴﻞ ﺑﺎﻟﻄﺒﻊ ﺇﱃ ﺍﻟﻴﺴﺮ‪،‬ﻭ ﺗﻨﻔـﺮ ﻣـﻦ ﺍﻟـﺸﺪﺓ‬
‫ﻭﺍﻟﻌﺴﺮ‪ ،‬ﻭﻟﺬﻟﻚ ﺗﻀﺎﻓﺮﺕ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧﻴﺔ‪ ،‬ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﻟﺘﺆﻛﺪ ﺃﻥ ﺍﻟﺴﻤﺎﺣﺔ ﻭﺍﻟﻴﺴﺮ ﻣـﻦ‬
‫ﺍﳌﺒﺎﺩﺉ ﺍﻟﺮﺍﺳﺨﺔ ﰲ ﺍﻹﺳﻼﻡ‪ ،‬ﻓﺘﻮﺿﻴﺢ ﻫﺬﻩ ﺍﳋﺎﺻﻴﺔ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺃﻣﺮ ﺿﺮﻭﺭﻱ ﺣﱴ ﻳﻨﺘﺒـﻪ‬
‫ﻓﻘﻬﺎﺅﻧﺎ‪ ،‬ﻭﻳﺘﺠﻨﺒﻮﺍ ﰲ ﺃﺣﻜﺎﻣﻬﻢ ﺍﻟﺘﺸﺪﻳﺪ ﻷﻥ ‪ ..." :‬ﺣﻜﻤﺔ ﺍﻟﺴﻤﺎﺣﺔ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺃﻥ ﺍﷲ ﺟﻌﻞ ﻫﺬﻩ‬
‫)‪(1‬‬
‫ﺍﻟﺸﺮﻳﻌﺔ ﺩﻳﻦ ﺍﻟﻔﻄﺮﺓ‪ .‬ﻭﺃﻣﻮﺭ ﺍﻟﻔﻄﺮﺓ ﺭﺍﺟﻌﺔ ﺇﱃ ﺍﳉﺒﻠﺔ‪ .‬ﻓﻬﻲ ﻛﺎﺋﻨﺔ ﰲ ﺍﻟﻨﻔﻮﺱ ﺳﻬﻞ ﻋﻠﻴﻬﺎ ﻗﺒﻮﳍﺎ‪.‬‬
‫ﻒ َﻋ ‪‬ﻨ ﹸﻜ ‪‬ﻢ َﻭ ‪‬ﺧﻠِـ َﻖ‬
‫ﺨ ﱢﻔ َ‬
‫ﻭﻣﻦ ﺍﻟﻔﻄﺮﺓ ﺍﻟﻨﻔﻮﺭ ﻣﻦ ﺍﻟﺸﺪﺓ ﻭﺍﻹﻋﻨﺎﺕ ‪ ،‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ‪ :‬ﻳ‪ِ ‬ﺮﻳ ‪‬ﺪ ﺍﻟ ﱠﻠ ‪‬ﻪ ﹶﺃ ﹾﻥ ﻳ‪َ ‬‬
‫ﺿﻌِﻴﻔﹰﺎ‬
‫ﺍﹾﻟﺈِﻧﺴَﺎﻥﹸ َ‬
‫)‪.(2‬‬
‫‪ (3‬ﻧـﺰﻭﻉ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺇﱃ ﺇﻗﺮﺍﺭ ﺍﻟﻨﻈﺎﻡ ﻭ ﺣﻔﻈﻪ ‪:‬‬
‫ﺇﻥ ﺍﻹﺳﻼﻡ ﻳﻨﺒﲏ ﻋﻠﻰ ﺍﻟﻔﻄﺮﺓ‪ ،‬ﻭ ﻫﺬﺍ ﻳﺴﺘﻠﺰﻡ ﻣﻦ ﺍﻹﺳﻼﻡ ﺇﻗﺮﺍﺭ ﻧﻈﺎﻡ ﻳﻜﻔﻞ ﺻﻴﺎﻧﺔ ﻫﺬﻩ ﺍﻟﻔﻄـﺮﺓ‬
‫ﻣﻦ ﺍﻻﳓﺮﺍﻑ‪ ،‬ﻭﺍﻻﺧﺘﻼﻝ‪ ،‬ﻭﻟﺬﻟﻚ ﳒﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺗﻀﻤﻨﺖ ﻧﺼﻮﺻﺎ )ﻗﺮﺁﻧﺎ ﻭﺳﻨﺔ( ﻣﻨﺎﻫـﻀﺔ‬
‫ﻟﻠﻔﺴﺎﺩ‪ ،‬ﻭﻣﻘﺎﻭﻣﺔ ﻟﻠﻔﻮﺿﻰ ﻭﺍﻻﺿﻄﺮﺍﺏ‪ ،‬ﳌﺎ ﰲ ﺫﻟﻚ ﻣﻦ ﺧﻄﺮ ﻋﻠﻰ ﺍﻟﻔﻄﺮﺓ ﻭ ‪‬ﺪﻳﺪ ﻟﻨﻈﺎﻡ ﺣﻴﺎﺓ ﺍﻟﻔﺮﺩ‬
‫ﻭﺍﻷﻣﺔ‪ ،‬ﻭﻫﺬﺍ ﺍﳌﻔﻬﻮﻡ ﻻﺑﺪ ﻣﻦ ﺃﻥ ﻳﻌﻴﻪ ﺍﻟﻔﻘﻬﺎﺀ ﺣﱴ ﻳﺘﻔﺎﺩﻭﺍ ﻣﺎ ﳝﻜﻦ ﺃﻥ ﻳﺪﻓﻊ ﻟﻠﻌﺼﻴﺎﻥ ﻭﺍﻟﺘﻤﺮﺩ‪ ،‬ﺇﺫ‬
‫"‪...‬ﺃﻥ ﺍﳌﻘﺼﺪ ﺍﻟﻌـﺎﻡ ﻣﻦ ﺍﻟﺘﺸﺮﻳﻊ ﻓﻴﻬﺎ ﻫﻮ ﺣﻔﻆ ﻧﻈﺎﻡ ﺍﻷﻣﺔ ﻭﺍﺳﺘﺪﺍﻣﺔ ﺻﻼﺣﻪ ﺑﺼﻼﺡ ﺍﳌﻬﻴﻤﻦ ﻋﻠﻴﻪ‬
‫ﻭﻫﻮ ﻧﻮﻉ ﺍﻹﻧﺴﺎﻥ ﻭﻳﺸﻤﻞ ﺻﻼﺣﻪ ﺻﻼﺡ ﻋﻘﻠﻪ ﻭﺻﻼﺡ ﻋﻤﻠﻪ ﻭﺻﻼﺡ ﻣﺎ ﺑﲔ ﻳﺪﻳﻪ ﻣﻦ ﻣﻮﺟﻮﺩﺍﺕ‬
‫ﺍﻟﻌﺎﱂ ﺍﻟﺬﻱ ﻳﻌﻴﺶ ﻓﻴﻪ" )‪.(3‬‬
‫‪ (4‬ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺟﺎﺀﺕ ﻟﺘﻤﻜﲔ ﺍﻟﻨﻮﻉ ﺍﻹﻧﺴﺎﱐ ﻣﻦ ﲢﻘﻴﻖ ﺍﳌﺼﺎﱀ ﻭﺩﺭﺀ ﺍﳌﻔﺎﺳﺪ ‪:‬‬
‫ﻭﻫﺬﺍ ﻣﻔﻬﻮﻡ ﺃﺳﺎﺳﻲ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺧﺎﺻﺔ ﺃ‪‬ﺎ ﺷﻬﺪﺕ ﻟﻪ ﻧﺼﻮﺹ ﻗﺮﺁﻧﻴﺔ ‪ ،‬ﻭﺃﺣﺎﺩﻳﺚ‬
‫ﻧﺒﻮﻳﺔ ﻛﺜﲑﺓ‪ ،‬ﻷﻥ ‪..." :‬ﺍﻟﺸﺮﻳﻌﺔ ﻛﻠﻬﺎ ﻣﺼﺎﱀ ﺇﻣﺎ ﺗﺪﺭﺃ ﻣﻔﺎﺳﺪ ﺃﻭ ﲡﻠﺐ ﻣﺼﺎﱀ‪ ،‬ﻓـﺈﺫﺍ ﲰﻌـﺖ ﺍﷲ‬
‫ﻳﻘﻮﻝ ‪:‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ )*(ﻓﺘــﺄﻣﻞ ﻭﺻﻴﺘﻪ ﺑﻌﺪ ﻧﺪﺍﺋﻪ‪ ،‬ﻓﻼ ﲡﺪ ﺇﻻ ﺧﲑﺍ ﳛﺜﻚ ﻋﻠﻴـﻪ‪ ،‬ﺃﻭ ﺷـﺮﺍ‬
‫ﻳﺰﺟﺮﻙ ﻋﻨﻪ‪ ،‬ﺃﻭ ﲨﻌﺎ ﺑﲔ ﺍﳊﺚ ﻭﺍﻟﺰﺟﺮ؛ ﻭﻗﺪ ﺃﺑﺎﻥ ﰲ ﻛﺘﺎﺑﻪ ﻣﺎ ﰲ ﺑﻌﺾ ﺍﻷﺣﻜﺎﻡ ﻣﻦ ﺍﳌﻔﺎﺳﺪ ﺣﺜـﺎ‬
‫ﻋﻠﻰ ﺍﺟﺘﻨﺎﺏ ﺍﳌﻔﺎﺳﺪ‪ ،‬ﻭﻣﺎ ﰲ ﺑﻌﺾ ﺍﻷﺣﻜﺎﻡ ﻣﻦ ﺍﳌﺼﺎﱀ ﺣﺜﺎ ﻋﻠﻰ ﺇﺗﻴﺎﻥ ﺍﳌﺼﺎﱀ " )‪.(4‬‬
‫)‪ -(1‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ‪ ،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪ ،‬ﺹ ‪.61‬‬
‫)‪ -(2‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ‪ ،‬ﺁﻳﺔ ‪.28‬‬
‫)‪ -(3‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ‪ ،‬ﺹ ‪.63‬‬
‫)*( ﺗﻜﺮﺭﺕ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ 89‬ﻣﺮﺓ ﺍﻓﺮﺩﻫﺎ ﺑﺎﻟﺘﺼﻨﻴﻒ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺑﻜﺮ ﺍﳉﺰﺍﺋﺮﻱ‬
‫)‪ -(4‬ﺍﻟﻌﺰ ﺑﻦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ‪ ،‬ﻗﻮﺍﻋﺪ ﺍﻷﺣﻜﺎﻡ ﰲ ﻣﺼﺎﱀ ﺍﻷﻧﺎﻡ‪ ،‬ﺝ‪ ،1‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﺑﲑﻭﺕ ﻟﺒﻨﺎﻥ‪،‬ﺩﻁ ‪ ،‬ﺩﺕ‪ ،‬ﺹ ‪.09‬‬
‫‪201‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ )ﺗﻨﻈﲑﻱ ‪ (02‬ﻣﺒﺎﺩﺉ ﻭ ﺃﺳﺲ ﻭ ﻗﻮﺍﻋﺪ ﻭﺧﺼﺎﺋﺺ ﻭﳑﻴﺰﺍﺕ ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ‪ :‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ‬
‫ﻭﺍﳌﻬﻢ ﰲ ﻫﺬﺍ ﺍ‪‬ﺎﻝ ﺃﻥ ﻳﺘﺒﲔ ﺍﻟﻔﻘﻬﺎﺀ ‪ ،‬ﻭﻋﻠﻤﺎﺀ ﺍﻟﺸﺮﻳﻌﺔ ﺇﻥ ﺍﻹﺳﻼﻡ ﻳﻨﺒﲏ ﻋﻠﻰ ﻃﻠﺐ ﺍﳌـﺼﺎﱀ ‪،‬‬
‫ﻭﺩﺭﺀ ﺍﳌﻔﺎﺳﺪ‪ ،‬ﻇﺎﻫﺮﻫﺎ ﻭﺑﺎﻃﻨﻬﺎ‪ ،‬ﻓﺈﻥ ﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺫﻟﻚ ﺃﻣﻜﻦ ﳍﻢ ﺍﻻﻫﺘﺪﺍﺀ ﺇﱃ ﺍﻟﺘﺼﺮﻓﺎﺕ ﻭﺍﻷﺣﻜﺎﻡ‬
‫ﺍﻟﱵ ﺗﻨﺴﺠﻢ ﻭﺗﺘﻄﺎﺑﻖ ﻣﻊ ﻣﺮﺍﺩ ﺍﻟﺸﺎﺭﻉ‪.‬‬
‫" ﻭﻟﻴﺲ ﻏﺮﺿﻨﺎ ﻣﻦ ﺑﻴﺎﻥ ﻫﺬﻩ ﺍﻷﻧﻮﺍﻉ ﳎﺮﺩ ﻣﻌﺮﻓﺔ ﻣﺮﺍﻋﺎﺓ ﺍﻟﺸﺮﻳﻌﺔ ﺇﻳﺎﻫﺎ ﰲ ﺃﺣﻜﺎﻣﻬﺎ ﺍﳌﺘﻠﻘﺎﺓ ﻋﻨﻬﺎ ﻷﻥ‬
‫ﺫﻟﻚ ﳎﺮﺩ ﺗﻔﻘﻪ ﰲ ﺍﻷﺣﻜﺎﻡ ﻭﻫﻮ ﺩﻭﻥ ﻏﺮﺿﻨﺎ ﻣﻦ ﻋﻠﻢ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭﻻ ﺃﻥ ﻧﻘﻴﺲ ﺍﻟﻨﻈﺎﺋﺮ ﻋﻠﻰ‬
‫ﺟﺰﺋﻴﺎﺕ ﺗﻠﻚ ﺍﳌﺼﺎﱀ ﻷﻥ ﺫﻟﻚ ﻣﻠﺤﻖ ﺑﺎﻟﻘﻴﺎﺱ ﻭﻫﻮ ﻣﻦ ﻏﺮﺽ ﺍﻟﻔﻘﻬﺎﺀ ﻭﺇﳕﺎ ﻏﺮﺿﻨﺎ ﻣﻦ ﺫﻟـﻚ ﺃﻥ‬
‫ﻧﻌﺮﻑ ﻛﺜﲑﺍ ﻣﻦ ﺻﻮﺭ ﺍﳌﺼﺎﱀ ﺍﳌﺨﺘﻠﻔﺔ ﺍﻷﻧﻮﺍﻉ ﺍﳌﻌﺮﻭﻑ ﻗﺼﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺇﻳﺎﻫﺎ ﺣﱴ ﳛﺼﻞ ﻟﻨﺎ ﻣﻦ ﺗﻠﻚ‬
‫ﺍﳌﻌﺮﻓﺔ ﻳﻘﲔ ﺑﺼﻮﺭ ﻛﻠﻴﺔ ﻣﻦ ﺃﻧﻮﺍﻉ ﻫﺎﺗﻪ ﺍﳌﺼﺎﱀ ﻓﻤﱴ ﺣﻠﺖ ﺍﳊﻮﺍﺩﺙ ﺍﻟﱵ ﱂ ﻳﺴﺒﻖ ﺣﻠﻮﳍﺎ ﰲ ﺯﻣـﻦ‬
‫ﺍﻟﺸﺎﺭﻉ ﻭﻻ ﳍﺎ ﻧﻈﺎﺋﺮ ﺫﺍﺕ ﺃﺣﻜﺎﻡ ﻣﺘﻠﻘﺎﺓ ﻣﻨﻪ ﻋﺮﻓﻨﺎ ﻛﻴﻒ ﻧﺪﺧﻠﻬﺎ ﲢﺖ ﺗﻠﻚ ﺍﻟﺼﻮﺭ ﺍﻟﻜﻠﻴﺔ ﻓﻨﺜﺒﺖ ﳍﺎ‬
‫)‪(1‬‬
‫ﻣﻦ ﺍﻷﺣﻜﺎﻡ ﺃﻣﺜﺎﻝ ﻣﺎ ﺛﺒﺖ ﻟﻜﻠﻴﺎ‪‬ﺎ‪ ،‬ﻭﻧﻄﻤﺌﻦ ﺑﺄﻧﻨﺎ ﰲ ﺫﻟﻚ ﻣﺜﺒﺘﻮﻥ ﺃﺣﻜﺎﻣﺎ ﺷﺮﻋﻴﺔ ﺇﺳﻼﻣﻴﺔ"‬
‫‪ (5‬ﺍﺻﻄﺒﺎﻍ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺑﺎﻟﻌﻤﻮﻣﻴﺔ ‪:‬‬
‫ﻭﻫﺬﺍ ﻣﻔﻬﻮﻡ ﺭﺋﻴﺴﻲ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺣﻴﺚ ﺃ‪‬ﺎ ﻻ ﺗﺸﺮﻉ ﳌﻠﺔ ﺑﻌﻴﻨﻬﺎ ‪ ،‬ﻭﺇﳕﺎ ﻫـﻲ ﺗـﺸﺮﻉ‬
‫ﻟﻠﻨﺎﺱ ﻛﺎﻓﺔ‪ ،‬ﺇﺫ ﺃﻥ ﺍﷲ ﺟﻌﻞ ﺍﻹﺳﻼﻡ ﻣﻬﻴﻤﻨﺎ ﻋﻠﻰ ﺍﻟﺪﻳﻦ ﻛﻠﻪ ‪ ،‬ﻭﻣﻦ ﰒ ﻻﺑﺪ ﺃﻥ ﺗﻜﻔﻞ ﻟﺘـﺸﺮﻳﻌﺎﺗﻪ‬
‫ﺍﻟﺘﻼﺅﻡ ﻣﻊ ﻇﺮﻭﻑ ﺍﻟﻨﺎﺱ ﻭﺣﺎﺟﺎ‪‬ﻢ ﻣﻬﻤﺎ ﺍﺧﺘﻠﻔﺖ ﺃﻣﺼﺎﺭﻫﻢ‪ .‬ﻭﺑﻜﻮﻥ ﺍﻹﺳﻼﻡ ﻳﻨﺒﲏ ﻋﻠﻰ ﺍﻟﻔﻄﺮﺓ ‪،‬‬
‫ﻓﺈﻥ ﺫﻟﻚ ﻳﺘﺮﺗﺐ ﻋﻨﻪ ﺃﻥ ﺗﻜﻮﻥ ﺃﺣﻜﺎﻣﻪ ﻣﻮﺍﻓﻘﺔ ﳉﻤﻴﻊ ﺍﻟﻨﺎﺱ ﻭﻣﻘﺒﻮﻟﺔ ﻣﻨﻬﻢ ﰲ ﲨﻠﺘﻬﻢ‪ ،‬ﻷﻥ ﺍﻟﻔﻄـﺮﺓ‬
‫ﻭﺍﺣﺪﺓ ﻓﻴﻬﻢ؛ ﻭﻻ ﲣﺘﻠﻒ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ ﺇﻻ ﲟﻘﺪﺍﺭ ﻣﺎ ﻳﻄﺮﺃ ﻋﻠﻴﻬﺎ ﻣﻦ ﺍﺧﺘﻼﻝ ‪ ،‬ﺃﻭ ﻣﺎ ﻳﺼﻴﺒﻬﺎ ﻣﻦ ﺍﻋﺘﻼﻝ‪،‬‬
‫ﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﺳﻠﻴﻤﺔ ﻓﻬﻲ ﻣﺘﻤﺎﺛﻠﺔ ﻋﻨﺪ ﺍﳉﻤﻴﻊ‪ ،‬ﻭﺑﺬﻟﻚ ﻳﻘﺘﻀﻲ ﺍﻷﻣﺮ ﺃﻥ ﺗﻜﻮﻥ ﺃﺣﻜـﺎﻡ ﺍﻹﺳـﻼﻡ‬
‫ﻣﻘﺒﻮﻟﺔ ﻣﻦ ﺍﳉﻤﻴﻊ ‪ ،‬ﻟﻜﻮ‪‬ﺎ ﻣﻄﺎﺑﻘﺔ ﻟﻠﻔﻄﺮﺓ ﻭﻣﻨﺴﺠﻤﺔ ﻣﻌﻬﺎ ﻭﻣﺴﺘﺠﻴﺒﺔ ﳍﺎ‪.‬‬
‫" ﻭﺇﺫ ﻗﺪ ﺃﺭﺍﺩ ﺍﷲ ﲝﻜﻤﺘﻪ ﺃﻥ ﻳﻜﻮﻥ ﺍﻹﺳﻼﻡ ﺁﺧﺮ ﺍﻷﺩﻳﺎﻥ ﺍﻟﱵ ﺧﺎﻃﺐ ﺍﷲ ‪‬ﺎ ﻋﺒﺎﺩﻩ ﺗﻌﲔ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﺃﺻﻠﻪ ﺍﻟﺬﻱ ﻳﻨﺒﲏ ﻋﻠﻴﻪ ﻭﺻﻔﺎ ﻣﺸﺘﺮﻛﺎ ﺑﲔ ﺳﺎﺋﺮ ﺍﻟﺒﺸﺮ ﻭﻣﺴﺘﻘﺮﺍ ﰲ ﻧﻔﻮﺳﻬﻢ ﻭﻣﺮﺗﺎﺿﺔ ﻋﻠﻴﻪ ﺍﻟﻌﻘـﻮﻝ‬
‫ﺍﻟﺴﻠﻴﻤﺔ ﻣﻨﻬﻢ‪ ،‬ﺃﻻ ﻭﻫﻮ ﻭﺻﻒ ﺍﻟﻔﻄﺮﺓ ﺣﱴ ﺗﻜﻮﻥ ﺃﺣﻜﺎﻡ ﺍﻟﺸﺮﻳﻌﺔ ﻣﻘﺒﻮﻟﺔ ﻋﻨﺪ ﺃﻫﻞ ﺍﻵﺭﺍﺀ ﺍﻟﺮﺍﺟﺤـﺔ‬
‫ﻣﻦ ﺍﻟﻨﺎﺱ ﺍﻟﺬﻳﻦ ﻳﺴﺘﻄﻴﻌﻮﻥ ﻓﻬﻢ ﻣﻐﺰﺍﻫﺎ‪ ،‬ﻓﻴﺘﻘﺒﻠﻮﺍ ﻣﺎ ﻳﺄﺗﻴﻬﻢ ﻣﻨﻬﺎ ﺑﻨﻔﻮﺱ ﻣﻄﻤﺌﻨﺔ ﻭﺻـﺪﻭﺭ ﻣﻨﺜﻠﺠـﺔ‬
‫ﻓﻴﺘﺒﻌﻮﻫﺎ ﺩﻭﻥ ﺗﺮﺩﺩ ﻭﻻ ﺍﻧﻘﻄﺎﻉ‪ ،‬ﻭﺣﱴ ﻳﺘﺴﲎ ﻷﺭﻓﻌﻬﻢ ﻗﺪﺭﺍ ﰲ ﺍﻟﻔﻬﻢ ﳏﺎﺫﺍﺓ ﻧﻈﺎﺋﺮﻫـﺎ ﻭﺗﻔﺮﻳﻌـﺎﺕ‬
‫)‪-(1‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ‪ ،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺹ ‪.83‬‬
‫‪202‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ )ﺗﻨﻈﲑﻱ ‪ (02‬ﻣﺒﺎﺩﺉ ﻭ ﺃﺳﺲ ﻭ ﻗﻮﺍﻋﺪ ﻭﺧﺼﺎﺋﺺ ﻭﳑﻴﺰﺍﺕ ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ‪ :‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ‬
‫ﻓﺮﻭﻋﻬﺎ‪ ،‬ﻭﺣﱴ ﻳﻜﻮﻥ ﺗﻠﻘﻲ ﺑﻘﻴﺔ ﻃﺒﻘﺎﺕ ﺍﻷﻣﺔ ﺍﻟﺬﻳﻦ ﱂ ﻳﺒﻠﻐﻮﺍ ﻣﺴﺘﻮﻯ ﺃﻫﻞ ﺍﻵﺭﺍﺀ ﺍﻟﺮﺍﺟﺤﺔ ﺇﻳﺎﻫﺎ ﺗﻠﻘﻴﺎ‬
‫ﻋﻦ ﻃﻴﺐ ﻧﻔﺲ‪ ،‬ﻭﻳﺴﻬﻞ ﺍﻣﺘﺜﺎﳍﻢ ﳌﺎ ﻳﺆﻣﺮﻭﻥ ﺑﻪ ﻣﻨﻬﺎ")‪. (1‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ ‪ :‬ﳑﻴﺰﺍﺕ ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ‬
‫ﻭﻣﻦ ﳑﻴﺰﺍﺕ ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﺑﺘﻌﺎﺩﻫﺎ ﻋﻦ ﺍﻟﻨﻜﺎﺏ ﻭﻗﺮ‪‬ﺎ ﻣﻦ ﺍﻟﺮﲪﺔ ‪ ،‬ﻭﺗﱰﻉ‬
‫ﺇﱃ ﺍﻟﺘﻨﻈﻴﻢ ﻭﺍﻟﺘﺼﻨﻴﻒ ﻭﺍﻟﺘﻨﻈﲑ ﻭﺍﻟﻔﺼﻞ ﺍﻟﻌﻠﻤﻲ ﻭﺗﻜﺎﻣﻠﻬﺎ ﻭﻫﺬﺍ ﻣﺎ ﺳﻨﺘﻨﺎﻭﻟﻪ ﰲ ﻫﺬﺍ ﺍﳌﺒﺤﺚ ‪:‬‬
‫‪ -1‬ﺍﺑﺘﻌﺎﺩ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻋﻦ ﺍﻟﻨﻜﺎﻳﺔ ﻭﻧﺰﻭﻋﻬﺎ ﺇﱃ ﺍﻟﺮﲪﺔ ‪:‬‬
‫ﻭﻫﺬﺍ ﻣﻔﻬﻮﻡ ﺃﺻﻴﻞ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‪،‬ﻭﻫﻮ ﻳﻨﺪﺭﺝ ﰲ ﺍﻟﻨﺴﻖ ﺍﻟﻌـﺎﻡ ﻟﺮﻭﺣﻬـﺎ‪ ،‬ﻓﺎﳊـﺪﻭﺩ‬
‫ﻭﺍﻟﻘﺼﺎﺹ ﻭﺍﻟﻌﻘﻮﺑﺎﺕ ﺍﻟﺒﺪﻧﻴﺔ ﺃﻭ ﺍﳌﺎﻟﻴﺔ ﺍﳌﻨﺼﻮﺹ ﻋﻠﻴﻬﺎ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻛﺎﻟﻘﺘـﻞ‪ ،‬ﻭﺍﻟﻘﻄـﻊ‪،‬‬
‫ﻭﺍﳉﻠﺪ‪ ،‬ﻭﺍﻟﺘﻌﻮﻳﺾ ﺍﳌﺎﱄ‪ ،‬ﻋﻨﺪ ﺗﺄﻣﻠﻬﺎ؛ ﻧﻜﺘﺸﻒ ﺃﻥ ﻗﺘﻞ ﺍﻟﻘﺎﺗﻞ ﺃﻣﻠﺘﻪ ﺍﻟﺮﲪﺔ ﺑﺎ‪‬ﻤﻮﻉ‪ ،‬ﻭﺣﺎﺟﺔ ﺍﻟﺸﺎﺭﻉ‬
‫ﺇﱃ ﺣﻔﻆ ﻧﻔﻮﺳﻬﻢ ﻣﻦ ﺍﻻﺳﺘﻬﺘﺎﺭ ‪‬ﺎ‪ ،‬ﻭﻗﻄﻊ ﻳﺪ ﺍﻟﺴﺎﺭﻕ ﺃﻣﻠﺘﻪ ﺍﳊﺎﺟﺔ ﺇﱃ ﺗﺄﻣﲔ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺃﻣـﻮﺍﳍﻢ‬
‫ﺣﱴ ﻻ ﺗﻨﻘﻄﻊ ﺃﺳﺒﺎ‪‬ﻢ ﰲ ﲢﺼﻴﻞ ﺍﻟﺮﺯﻕ ﻭﺍﻻﻛﺘﺴﺎﺏ‪ ،‬ﻭﺣﱴ ﻫﺬﻩ ﺍﻟﻌﻘﻮﺑﺎﺕ ﻗﺪ ﺃﻣﺮ ﺍﻟﺸﺎﺭﻉ ﺑﺎﻟﺘﻮﻗﻒ‬
‫ﺖ ﻗﹶﺎ ﹶﻝ َﺭﺳ‪‬ﻮ ﹸﻝ‬
‫ﺸ ﹶﺔ ﻗﹶﺎﹶﻟ ‪‬‬
‫ﻋﻦ ﺗﻨﻔﻴﺬﻫﺎ ﺇﺫﺍ ﻭﺟﺪﺕ ﺷﺒﻬﺔ ﺗﺪﻓﻌﻬﺎ ﻓﻘﺪ ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ " َﻋ ‪‬ﻦ ﻋَﺎِﺋ َ‬
‫ﺴ ِﻠ ِﻤ َ‬
‫ﺤﺪ‪‬ﻭ َﺩ َﻋ ِﻦ ﺍﹾﻟﻤ‪ ‬‬
‫ﺻﻠﱠﻰ ﺍﻟﻠﱠﻬﻢ َﻋ ﹶﻠ ‪‬ﻴ ِﻪ َﻭ َﺳ ﱠﻠ َﻢ ﺍ ‪‬ﺩ َﺭﺀُﻭﺍ ﺍﹾﻟ ‪‬‬
‫ﲔ ﻣَﺎ ﺍ ‪‬ﺳَﺘ ﹶﻄ ‪‬ﻌ‪‬ﺘ ‪‬ﻢ ﹶﻓِﺈ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﻟﹶـ ‪‬ﻪ َﻣﺨ‪‬ـ َﺮﺝ‪‬‬
‫ﺍﻟ ﱠﻠ ِﻪ َ‬
‫)‪(2‬‬
‫ﺨ ِﻄ ﹶﺊ ﻓِﻲ ﺍﹾﻟ ‪‬ﻌﻘﹸﻮَﺑ ِﺔ "‬
‫ﺨ ِﻄ ﹶﺊ ﻓِﻲ ﺍﹾﻟ َﻌ ﹾﻔ ِﻮ َﺧ ‪‬ﻴﺮ‪ِ ‬ﻣ ‪‬ﻦ ﹶﺃ ﹾﻥ ﻳ‪ ‬‬
‫ﺨﻠﱡﻮﺍ َﺳﺒِﻴ ﹶﻠ ‪‬ﻪ ﹶﻓِﺈ ﱠﻥ ﺍﹾﻟِﺈﻣَﺎ َﻡ ﹶﺃ ﹾﻥ ﻳ‪ ‬‬
‫ﹶﻓ َ‬
‫ﻭﺗﻮﺿﻴﺢ ﻫﺬﺍ ﺍﳌﻔﻬﻮﻡ ﺿﺮﻭﺭﻱ ﻭﺃﺳﺎﺳﻲ ﻟﻜﻲ ﻳﻨﺘﺒﻪ ﺃﻫﻞ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ‪ ،‬ﻭﺧﺎﺻﺔ ﻣـﻦ ﳝـﺎﺭﺱ‬
‫ﻣﻨﻬﻢ ﻣﻬﻨﺔ ﺍﻟﻘﻀﺎﺀ ﻭﺍﻹﻓﺘﺎﺀ ‪ ،‬ﻟﻜﻲ ﻳﱰﻉ ﺇﱃ ﺍﻟﻠﲔ ﻭﻳﺘﺠﻨﺐ ﺍﻟﺸﺪﺓ ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﻟﺬﻟﻚ ﻣﻨﺪﻭﺣـﺔ‪ ،‬ﻭﺇﻥ‬
‫ﺍﻗﺘﻀﻰ ﺍﻷﻣﺮ ﺗﻮﻗﻴﻊ ﺍﻟﻌﻘﻮﺑﺔ‪ ،‬ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺪﺍﻋﻲ ﳍﺎ ﻣﺼﻠﺤﺔ ﺭﺍﺟﺤﺔ ﻭﺃﺳﺎﺳﻴﺔ‪ ،‬ﻻ ﳎﺮﺩ ﻣﺼﻠﺤﺔ‬
‫ﻇﺮﻓﻴﺔ ﻋﺎﺑﺮﺓ‪ ،‬ﻭﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻔﻬﻢ ﻣﻦ ﺫﻟﻚ ﺃﻥ ﺍﻟﻘﺎﺿﻲ ﳐﻮﻝ ﻟﻪ ﺇﺳﻘﺎﻁ ﺍﳊﺪﻭﺩ‪ ،‬ﻭﻛﻞ ﻣﺎ ‪‬ﺪﻑ ﺇﻟﻴﻪ‬
‫ﻫﻮ ﺃﻥ ﺍﻟﻘﺎﺿﻲ ﻣﻠﺰﻡ ﺑﺎﻟﺘﺜﺒﺖ ﺑﻄﺮﻳﻖ ﺍﻟﻘﻄﻊ ﻻ ﺍﻟﻈﻦ‪ ،‬ﻣﻦ ﺿﺮﻭﺭﺓ ﺗﻮﻗﻴﻊ ﺍﻟﻌﻘﻮﺑﺔ ﻋﻠـﻰ ﺍﳉـﺎﱐ‪ ،‬ﻷﻥ‬
‫ﻟﺮﻭﺡ ﺍﻹﻧﺴﺎﻥ ‪ ،‬ﻭﺃﻋﻀﺎﺋﻪ ﺣﺮﻣﺘﻬﺎ ﻭﻗﺪﺍﺳﺘﻬﺎ‪ ،‬ﻓﻼ ﻳﻨﺒﻐﻲ ﺃﻥ ﳒﺎﺯﻑ ‪‬ﺎ ‪‬ﺮﺩ ﺍﻟﻈﻦ‪.‬‬
‫ﻭﻫﺬﺍ ﺍﳌﺬﻫﺐ ﺍﻟﺬﻱ ﻧﺘﺒﻨﺎﻩ ﻫﻮ ﺍﻟﺬﻱ ﺃﻣﻠﻰ ﻋﻠﻰ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﺍﻟﺘﺮﻛﻴﺰ ﻋﻠﻰ ﻫﺬﻩ‬
‫)‪-(1‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ‪ ،‬ﻧﻔﺲ ﺍﳌﺼﺪﺭ‪ ،‬ﺹ ‪. 88‬‬
‫)‪ (2‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﻛﺘﺎﺏ ﺍﳊﺪﻭﺩ‪ ،‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ ‪ ،1344‬ﻋﻦ ﻋﺎﺋﺸﺔ ﺃﻡ ﺍﳌﺆﻣﻨﲔ ﺭﺿﻰ ﺍﷲ ﻋﻨﻬﺎ‪.‬‬
‫‪203‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ )ﺗﻨﻈﲑﻱ ‪ (02‬ﻣﺒﺎﺩﺉ ﻭ ﺃﺳﺲ ﻭ ﻗﻮﺍﻋﺪ ﻭﺧﺼﺎﺋﺺ ﻭﳑﻴﺰﺍﺕ ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ‪ :‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ‬
‫ﺍﳋﺼﻴﺼﺔ ‪ ،‬ﻭﺗﻮﺿﻴﺢ ﻫﺬﺍ ﺍﻟﺒﻌﺪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ " :‬ﻭﺃﺣﺴﺐ ﺃﻥ ﺍﻧﺘﻔﺎﺀ ﺍﻟﻨﻜﺎﻳﺔ ﻋﻦ ﺍﻟﺘﺸﺮﻳﻊ ﻫﻮ‬
‫ﻣﻦ ﺧﺼﺎﺋﺺ ﺷﺮﻳﻌﺔ ﺍﻹﺳﻼﻡ ﳌﺎ ﺩﻝ ﻋﻠﻴﻪ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﺃﻧﻪ ﻗﺪ ﺃﻭﻗﻊ ﺍﻟﻨﻜﺎﻳﺔ ﺑﺒﻌﺾ ﺍﻷﻣﻢ ﰲ ﺗﺸﺮﻳﻊ ﳍـﺎ‬
‫ﺼ ‪‬ﺪ ِﻫ ‪‬ﻢ ﻋَـ ‪‬ﻦ‬
‫ﺖ ﹶﻟ ‪‬ﻬ ‪‬ﻢ َﻭِﺑ َ‬
‫ﺕ ﹸﺃ ِﺣ ﱠﻠ ‪‬‬
‫ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ‪ :‬ﹶﻓِﺒﻈﹸ ﹾﻠ ٍﻢ ِﻣ ‪‬ﻦ ﺍﱠﻟﺬِﻳ َﻦ ﻫَﺎﺩ‪‬ﻭﺍ َﺣ ‪‬ﺮ ‪‬ﻣﻨَﺎ َﻋ ﹶﻠ ‪‬ﻴ ِﻬ ‪‬ﻢ ﹶﻃ‪‬ﻴﺒَﺎ ٍ‬
‫ﺱ ﺑِﺎﻟﺒَﺎ ِﻃ ﹾﻞ‬
‫َﺳﺒِﻴ ِﻞ ﺍﻟ ﱠﻠ ِﻪ ﹶﻛِﺜﲑ‪‬ﺍ َﻭﹶﺃ ‪‬ﺧﺬِﻫ ‪‬ﻢ ﺍﻟ ‪‬ﺮﺑَﺎ َﻭ ﹶﻗ ‪‬ﺪ ‪‬ﻧﻬ‪‬ﻮﺍ َﻋ ‪‬ﻨﻪ‪َ ‬ﻭﹶﺃ ﹾﻛ ِﻠ ِﻬ ‪‬ﻢ ﹶﺃ ‪‬ﻣﻮَﺍ ﹶﻝ ﺍﻟﻨ‪‬ﺎ ِ‬
‫)‪(1‬‬
‫ﻓﺪﻝ ﻋﻠﻰ ﺃﻥ ﲢﺮﱘ ﺑﻌﺾ ﺍﻟﻄﻴﺒﺎﺕ ﻋﻠﻰ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﻛﺎﻥ ﻋﻘﺎﺑﺎ ﳍﻢ ﻋﻠﻰ ﻣﺎ ﺻﺪﺭ ﻣﻨﻬﻢ ﻣﻦ‬
‫ﺍﻟﺘﻮﻏﻞ ﰲ ﳐﺎﻟﻔﺔ ﺍﻟﺸﺮﻳﻌﺔ " )‪ . (2‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﺈﻥ ﺍﻟﻌﻘﻮﺑﺎﺕ ﻳﺮﺍﺩ ‪‬ﺎ ﺍﻹﺻﻼﺡ ﻻ ﺍﻟﺘﻨﻜﻴﻞ‪،‬ﻭﻫﻮ ﻣﺎ ﺑﻴﻨﻪ‬
‫ﺏ ﹶﻟ َﻌ ﱠﻠﻜﹸ ‪‬ﻢ َﺗ‪‬ﺘﻘﹸﻮ ﹶﻥ‬
‫ﺹ َﺣﻴَﺎﺓﹲ ﻳَﺎﹸﺃ ‪‬ﻭﻟِﻲ ﺍﹾﻟﹶﺄﹾﻟﺒَﺎ ِ‬
‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪َ :‬ﻭﹶﻟﻜﹸ ‪‬ﻢ ﻓِﻲ ﺍﹾﻟ ِﻘﺼَﺎ ِ‬
‫)‪(3‬‬
‫ﻫﺬﺍ ﻣﺎ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻨﺘﺒﻪ ﺇﻟﻴﻪ ﺭﺟﺎﻝ ﺍﻟﺘﺸﺮﻳﻊ ‪ ،‬ﻭﺍﻟﻘﻀﺎﺀ ‪ ،‬ﻭﺍﻹﻓﺘﺎﺀ ﰲ ﺳـﻦ ﺍﻟﻌﻘﻮﺑـﺎﺕ‪ ،‬ﻭﺗﻨﻔﻴـﺬ‬
‫ﺍﻷﺣﻜﺎﻡ ﺇﺫ ﻋﻠﻴﻬﻢ ﺃﻥ ﻳﺘﻮﺧﻮﺍ ﰲ ﻛﻞ ﺫﻟﻚ ﺍﻹﺻﻼﺡ‪ ،‬ﻷﻥ ﺫﻟﻚ ﻫﻮ ﺍﳌﻘﺼﺪ ﺍﻟﻌﺎﻡ ﻟﻠﺸﺮﻳﻌﺔ ﻣـﻦ ﻭﺭﺍﺀ‬
‫ﻣﺎ ﺳﻨﺘﻪ ﻣﻦ ﺣـﺪﻭﺩ‪ ،‬ﻭﺷﺮﻋﺘﻪ ﻣﻦ ﻋﻘﻮﺑﺎﺕ ﺣﻴﺚ ﺃﻥ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﱂ ﺗـﺮﻡ ﺃﺑـﺪﺍ ﻟﻠﺘﻨﻜﻴـﻞ‬
‫ﲔ‬
‫ﺑﺪﻟﻴـﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪َ :‬ﻭﻣَﺎ ﹶﺃ ‪‬ﺭ َﺳ ﹾﻠﻨَﺎ َﻙ ِﺇﻟﱠﺎ َﺭ ‪‬ﺣ َﻤ ﹰﺔ ِﻟ ﹾﻠﻌَﺎﹶﻟ ِﻤ َ‬
‫)‪(4‬‬
‫ﰒ ﺗﻨﺎﻭﻝ ﺍﻻﻣﺎﻡ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻣﻔﺎﻫﻴﻢ ﺃﺧﺮﻯ ﻣﻨﻬﺎ ﻣﻌﲎ ﺍﳌﺴﺎﻭﺍﺓ‪ ،‬ﻭﻧﻔﻮﺫ ﺍﻟﺸﺮﻳﻌﺔ ‪ ،‬ﻭﻗﺎﺑﻠﻴﺔ ﺃﺣﻜﺎﻣﻬﺎ‬
‫ﻟﻠﻘﻴﺎﺱ ﻋﻠﻴﻬﺎ‪ ،‬ﰒ ﻣﻔﻬﻮﻡ ﺍﳌﺼﺎﱀ ﺍﳌﺮﺳﻠﺔ‪ ،‬ﻭﺳﺪ ﺍﻟﺬﺭﺍﺋﻊ ‪ ،‬ﻭﻣﻌﲎ ﺍﻟﺮﺧﺼﺔ ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﳌﻔﺎﻫﻴﻢ‪،‬‬
‫ﻭﻗﺪ ﻋﺎﳉﻬﺎ ﺭﻏﺒﺔ ﻣﻨﻪ ﰲ ﺿﺒﻂ ﺣﺪﻭﺩﻫﺎ ﻭﺗﺪﻗﻴﻖ ﻣﻌﺎﻧﻴﻬﺎ‪ ،‬ﺣﱴ ﻳﺘﺴﲎ ﻟﺬﻭﻱ ﺍﻻﺧﺘﺼﺎﺹ ﺍﻻﻃﻤﺌﻨـﺎﻥ‬
‫ﻋﻠﻴﻬﺎ ﺇﺫ ﺃﻥ ﺍﳌﻘﺎﺻﺪ ﺍﻟﱵ ﻳﻨﺘﻬﻲ ﺇﻟﻴﻬﺎ ﺧﺎﺻﺔ ‪ ،‬ﺃﻭ ﻋﺎﻣﺔ ﺇﳕﺎ ﺗﻘﻮﻡ ﻋﻠﻴﻬﺎ ﻭﺗﺼﺐ ﰲ ﳎﺮﺍﻫﺎ‪.‬‬
‫ﻭ ﻗﺪ ﺍﻣﺘﺎﺯ ﺍﻟﺘﻨﻈﲑ ﻋﻨﺪﻩ ﰲ ﻛﺘﺎﺑﻪ ﻫﺬﺍ ﺑﺎﳊﺮﺹ ﺍﻟﻮﺍﺿـﺢ ﻋﻠﻰ ﺗﺼﺤﻴﺢ ﺍﳌﻔﺎﻫﻴﻢ ﻭﺿﺒﻂ ﺍﻟﺘﺼﻮﺭﺍﺕ‬
‫ﻭﺗﻮﺿﻴﺢ ﺍﳌﺼﻄﻠﺤﺎﺕ ‪ ،‬ﻭﺿﺒﻂ ﻣﻌﺎﻧﻴﻬﺎ ﺑﺪﻗﺔ ﻣﺘﻨﺎﻫﻴﺔ‪ ،‬ﻭﻫﺬﺍ ﻣﻠﺤﻮﻅ ﰲ ﺳﺎﺋﺮ ﻣﺎ ﻋﺮﺽ ﻟﻪ ﰲ ﲨﻴـﻊ‬
‫ﻛﺘﺎﺑﻪ ‪ .‬ﻓﻨﺠﺪﻩ ﰲ ﺍﳌﻘﺪﻣﺔ ﻣﺜﻼ ﻳﻨﺒﻬﻨﺎ ﺇﱃ ﺃﻧـﻪ ﻳـﺮﻳﺪ ﲟﺼﻄﻠﺢ ﺍﻟﺘﺸﺮﻳﻊ ﻣﻌﲎ ﺧﺎﺻﺎ ﺟﺪﺍ ﻗﺪ ﻳﻐﻴﺐ‬
‫ﻋﻦ ﺍﻟﺒﻌﺾ‪ ،‬ﻓﻴﻘﻮﻝ ‪ " :‬ﻓﻤﺼﻄﻠﺤﻲ ﺇﺫﺍ ﺃﻃﻠﻘﺖ ﻟﻔﻆ ﺍﻟﺘﺸﺮﻳﻊ ﺃﱐ ﺃﺭﻳﺪ ﺑﻪ ﻣﺎ ﻫﻮ ﻗﺎﻧﻮﻥ ﻟﻸﻣﺔ ﻭﻻ ﺃﺭﻳﺪ‬
‫)‪(5‬‬
‫ﺑﻪ ﻣﻄﻠﻖ ﺍﻟﺸﻲﺀ ﺍﳌﺸﺮﻭﻉ ﻓﺎﳌﻨﺪﻭﺏ ﻭﺍﳌﻜﺮﻭﻩ ﻟﻴﺴﺎ ﲟﺮﺍﺩﻳﻦ ﱄ "‬
‫ﻭﻫﺎ ﻫﻮ ﰲ ﻫﻮﺍﻣﺶ ﻛﺘﺎﺑﻪ ﻳﺪﻗﻖ ﻣﻌﺎﱐ ﺃﻟﻔﺎﻇﻪ‪ ،‬ﻭﳚﺘﻬﺪ ﻟﻀﺒﻄﻬﺎ‪ ،‬ﻭﺇﺯﺍﻟﺔ ﻣﺎ ﳝﻜﻦ ﺃﻥ ﻳﻌﻠﻖ ‪‬ﺎ ﻣﻦ‬
‫ﻟﺒﺲ ﻓﻬﻮ ﻳﺬﻛﺮ ﰲ ﻫﺎﻣﺶ ﺍﻟﺼﻔﺤﺔ ﺍﳋﺎﻣﺴﺔ ﻋﺸﺮﺓ ﻣﺎ ﻳﻠﻲ‪ " :‬ﺃﺭﺩﺕ ﺑﺎﻹﻟﻐﺎﺀ ﺍﻟﻨﺴﺦ ﺃﻭ ﺍﻟﺘﺮﺟﻴﺢ ﻷﺣﺪ‬
‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﺁﻳﺔ ‪.160‬‬
‫)‪(2‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ‪ ،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪ ،‬ﺹ ‪.100‬‬
‫)‪ (3‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ ،‬ﺁﻳﺔ‪.179 :‬‬
‫)‪ (4‬ﺳﻮﺭﺓ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﺁﻳﺔ‪.107 :‬‬
‫)‪ - (5‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ‪ ،‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ‪ ،‬ﺹ ‪. 09‬‬
‫‪204‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ )ﺗﻨﻈﲑﻱ ‪ (02‬ﻣﺒﺎﺩﺉ ﻭ ﺃﺳﺲ ﻭ ﻗﻮﺍﻋﺪ ﻭﺧﺼﺎﺋﺺ ﻭﳑﻴﺰﺍﺕ ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ‪ :‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ‬
‫ﺍﻟﺪﻟﻴﻠﲔ ﺃﻭ ﻇﻬﻮﺭ ﻓﺴﺎﺩ ﺍﻻﺟﺘﻬﺎﺩ‪ ،‬ﻭﺑﺎﻟﺘﻨﻘﻴﺢ ﳓﻮ ﺍﻟﺘﺨﺼﻴﺺ ﻭﺍﻟﺘﻘﻴﻴﺪ")‪ . (1‬ﻭﻛﺬﻟﻚ ﻳﻔﻌﻞ ﰲ ﺍﻟﺼﻔﺤﺔ‬
‫ﺍﻟﻮﺍﺣﺪﺓ ﻭ ﺍﳋﻤﺴﲔ ‪ ،‬ﻭﰲ ﺍﻟﺼﻔﺤﺔ ﺍﳋﻤﺴﺔ ﺑﻌﺪ ﺍﳌﺎﺋﺔ‪ ،‬ﻭﱂ ﻳﻜﺘﻒ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﰲ ﺣﺮﺻﻪ ﻋﻠﻰ‬
‫ﺗﺪﻗﻴﻖ ﺍﳌﻌﺎﱐ‪ ،‬ﻭﱂ ﻳﻘﺘﺼﺮ ﻋﻠﻰ ﺍ‪‬ﺎﻝ ﺍﻻﺻﻄﻼﺣﻲ ﺑﻞ ﺗﻌﺪﺍﻩ ﺇﱃ ﺍﳌﻌﺎﱐ ﺍﻟﻠﻐﻮﻳﺔ ‪ ،‬ﺇﺫﺍ ﺗﻮﻗﻊ ﰲ ﻧﻔـﺴﻪ‬
‫ﺳﻮﺀ ﻓﻬﻢ ﺃﻭ ﺍﺧﺘﻼﻑ ﻣﻌﲎ ﻟﻔﻆ ﲟﻌﲎ ﻟﻔﻆ ﺁﺧﺮ‪ ،‬ﻭﺗﺮﺍﻩ ﻳﺮﺟﻊ ﺇﱃ ﺍﳍﺎﻣﺶ ﻭﺻﺤﺢ ﻭﻭﺿـﺢ ﺣـﱴ‬
‫ﺍﻟﺪﻻﻻﺕ ﺍﻟﻠﻐﻮﻳﺔ ﺍﶈﻀﺔ‪.‬‬
‫ﻭ ﻫﺬﺍ ﺍﳌﻨﺤﻰ ﺍﻟﺬﻱ ﳓﺎﻩ ﻧﺎﺑﻊ ﻣﻦ ﺣﺮﺻﻪ ﻋﻠﻰ ﺇﺛﺒﺎﺕ ﺃﻥ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺫﺍﺕ ﻣﻘﺎﺻـﺪ‪ ،‬ﻭﺃﻥ‬
‫ﻫﺬﻩ ﺍﳌﻘﺎﺻﺪ ﺗﻨﺸﺄ ﻭﺗﺘﻮﻟﺪ ﺑﺼﻮﺭﺓ ﻃﺒﻴﻌﻴﺔ ﻋﻦ ﺭﻭﺡ ﺍﻹﺳﻼﻡ ﺫﺍﺗﻪ ‪ ،‬ﻭ ﻷﻧﻨﺎ ﺇﺫﺍ ﻓﻬﻤﻨﺎ ﺭﻭﺡ ﺍﻹﺳـﻼﻡ‬
‫ﻭﻣﺒﺎﺩﺋﻪ ﺍﻟﱵ ﻳﻘﻮﻡ ﻋﻠﻴﻬﺎ ﺗﻴﺴﺮ ﺍﻻﻫﺘﺪﺍﺀ ﺇﱃ ﺍﳌﻘﺎﺻﺪ ﺍﻟﺸﺮﻋﻴﺔ ‪.‬‬
‫‪ -2‬ﺍﻟﺘﻨﻈﻴﻢ ﻭﺍﻟﺘﺼﻨﻴﻒ ﻭﺍﻟﻔﺼﻞ ﻭﺍﻟﺘﻤﻴﻴﺰ ‪:‬‬
‫ﺇﻥ ﺍﻟﻘﺎﺭﺉ ﻟﻜﺘﺎﺏ "ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ" ﻳﻼﺣﻆ ﺃﻥ ﺻﺎﺣﺒﻪ‪-‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﺣـﺮﺹ ﻋﻠـﻰ‬
‫ﻭﺿﻊ ﺍﳊﺪﻭﺩ‪ ،‬ﻭﺇﺑﺮﺍﺯ ﺍﳌﻌﺎﱂ ﺑﲔ ﺍﳌﻔﺎﻫﻴﻢ ‪ ،‬ﻭﻫﻮ ﺃﻣﺮ ﻃﺒﻴﻌﻲ ﳌﺎ ﻳﺒﺪﻭ ﻟﻨـﺎ‪ ،‬ﻣـﻦ ﳑﺎﺭﺳـﺘﻪ ﻟﻠﻘـﻀﺎﺀ‬
‫ﻭﺍﻹﻓﺘﺎﺀ ﺗﺒﲔ ﻟﻪ ﺃﻥ ﺍﺧﺘﻼﻝ ﺍﻷﺣﻜﺎﻡ ‪ ،‬ﻭﺍﻟﻔﺘﺎﻭﻯ ﺇﳕﺎ ﻳﺮﺟﻊ ﺇﱃ ﺍﳋﻠﻂ ﺑﲔ ﺍﳌﻔﺎﻫﻴﻢ‪ ،‬ﻭﺑﺬﻟﻚ ﺣﺮﺹ ﰲ‬
‫ﻛﺘﺎﺑﻪ ﻋﻠﻰ ﺃﻥ ﳝﻴﺰ ﰲ ﺍﳌﻘﺎﺻﺪ ﺑﲔ ﻣﺎ ﻫﻮ ﻏﺎﻳﺔ ﻭﻣﺎ ﻫﻮ ﻭﺳﻴﻠﺔ‪ ،‬ﻭﺑﲔ ﺍﳌﻘﺎﺻﺪ ﺍﻟﱵ ﺗﻘﻮﻡ ﻋﻠﻰ ﻣﻌـﺎﻥ‬
‫ﺍﻋﺘﺒﺎﺭﻳﺔ‪ ،‬ﻭﺗﻠﻚ ﺍﻟﱵ ﺗﻘﻮﻡ ﻋﻠﻰ ﺣﻘﺎﺋﻖ ﺍﺧﺘﻴﺎﺭﻳﺔ‪ ،‬ﻭﺑﲔ ﻣﺎ ﻫﻮ ﻗﻄﻌﻲ‪ ،‬ﻭﻣﺎ ﻫﻮ ﻇﲏ‪ ،‬ﻭﺑﲔ ﻣـﺎ ﻫـﻮ‬
‫ﺃﺻﻠﻲ‪ ،‬ﻭﻣﺎ ﻫﻮ ﻓﺮﻋﻲ‪ ،‬ﻭﻓﻌﻠﻪ ﻫﺬﺍ ﻟﻪ ﺃﺛﺮﻩ ﰲ ﺗﻮﺟﻴﻪ ﺗﺼﺮﻑ ﺍﻟﻘﺎﺿﻲ ‪ ،‬ﺃﻭ ﺍﳌﻔﱵ‪ ،‬ﻭﻗﺪ ﻧﺒﻪ ﺇﱃ ﺫﻟـﻚ‬
‫"ﻋﻠﻰ ﺍﻟﺒﺎﺣﺚ ﰲ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺃﻥ ﻳﻄﻴﻞ ﺍﻟﺘﺄﻣﻞ ﻭﳚﻴﺪ ﺍﻟﺘﺜﺒﺖ ﰲ ﺇﺛﺒﺎﺕ ﻣﻘﺼﺪ ﺷﺮﻋﻲ ‪ ،‬ﻭﺇﻳـﺎﻩ‬
‫ﻭﺍﻟﺘﺴﺎﻫﻞ ﻭﺍﻟﺘﺴﺮﻉ ﰲ ﺫﻟﻚ‪ .‬ﻷﻥ ﺗﻌﻴﲔ ﻣﻘﺼﺪ ﺷﺮﻋﻲ ﻛﻠﻲ ﺃﻭ ﺟﺰﺋﻲ ﺃﻣﺮ ﺗﺘﻔﺮﻉ ﻋﻨﻪ ﺃﺩﻟﺔ ﻭﺃﺣﻜـﺎﻡ‬
‫ﻛﺜﲑﺓ ﰲ ﺍﻻﺳﺘﻨﺒﺎﻁ ‪ ،‬ﻓﻔﻲ ﺍﳋﻄﺈ ﻓﻴﻪ ﺧﻄﺮ ﻋﻈﻴﻢ " )‪.(2‬‬
‫ﻟﺬﻟﻚ ﺗﻮﻗﻒ ﺍﻹﻣﺎﻡ‪ :‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻃﻮﻳﻼ ﻋﻨﺪ ﻣﻮﺍﻗﻒ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺣﱴ ﻳﺘﺒﲔ ﻟﻪ‬
‫ﺃﻥ ﻟﻴﺲ ﻛﻞ ﻣﺎ ﺻﺪﺭ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻫﻮ ﺗﺸﺮﻳﻊ ﳏﺾ‪ ،‬ﺑﻞ ﺇﻥ ﻟﻪ ﻣﻮﺍﻗﻒ ﻫـﻲ‬
‫ﻣﻦ ﻗﺒﻴﻞ ﺍﻹﻓﺘﺎﺀ ﺃﻭ ﺍﻟﻨﺼﺢ‪ ،‬ﺃﻭ ﺍﻹﺭﺷﺎﺩ‪ … ،‬ﻭﻟﺬﻟﻚ ﻭﺟﺐ ﺍﻟﺘﻤﻴﻴﺰ ﰲ ﻣﻮﺍﻗﻔﻪ ﻓﻴﻤﺎ ﻳﺼﻠﺢ ﺃﻥ ﻳﺮﺟﻊ‬
‫ﺇﻟﻴﻪ‪ ،‬ﻭﻳﺴﺘﻌﺎﻥ ﺑﻪ ﻟﻀﺒﻂ ﻣﻘﺼﺪ ﺷﺮﻋﻲ‪ ،‬ﻭﺍﳌﻮﺍﻗﻒ ﺍﻟﱵ ﻻ ﳝﻜﻦ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺍﻻﺳﺘﻨﺎﺩ ﺇﻟﻴﻬـﺎ ﺇﻻ‬
‫ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻮﻋﻆ‪ ،‬ﻭﺍﻹﺭﺷﺎﺩ‪ ،‬ﺃﻭ ﺍﻟﺘﺮﻏﻴﺐ‪ ،‬ﻭﺍﻟﺘﺮﻫﻴﺐ‪ ،‬ﺃﻭ ﺍﻟﻌﻈﺔ ﻭﺍﻻﻋﺘﺒﺎﺭ‪.‬‬
‫)‪ - (1‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ‪ ،‬ﻧﻔﺲ ﺍﳌﺼﺪﺭ‪ ،‬ﺹ ‪ 15‬ﰲ ﺍﳍﺎﻣﺶ‬
‫)‪ (2‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ‪ ،‬ﺹ ‪. 40‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ )ﺗﻨﻈﲑﻱ ‪ (02‬ﻣﺒﺎﺩﺉ ﻭ ﺃﺳﺲ ﻭ ﻗﻮﺍﻋﺪ ﻭﺧﺼﺎﺋﺺ ﻭﳑﻴﺰﺍﺕ ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ‪ :‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ‬
‫ﻭﻫﺬﺍ ﻣﺎ ﻧﺒﻪ ﺇﻟﻴﻪ ﺑﻘﻮﺓ ﺣﻴﺚ ﻗﺎﻝ ‪" :‬ﻓﻼ ﺑ ﱠﺪ ﻟﻠﻔﻘﻴﻪ ﻣﻦ ﺍﺳﺘﻘﺮﺍﺀ ﺍﻷﺣﻮﺍﻝ ‪ ،‬ﻭﺗﻮﺳﻢ ﺍﻟﻘﺮﺍﺋﻦ ﺍﳊﺎﻓـﺔ‬
‫ﺑﺎﻟﺘﺼﺮﻓﺎﺕ ﺍﻟﻨﺒﻮﻳﺔ ‪ ،‬ﻓﻤﻦ ﻗﺮﺍﺋﻦ ﺍﻟﺘﺸﺮﻳﻊ ﺍﻻﻫﺘﻤﺎﻡ ﺑﺈﺑﻼﻍ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ ﺇﱃ ﺍﻟﻌﺎﻣـﺔ‪،‬‬
‫ﻭﺍﳊﺮﺹ ﻋﻠﻰ ﺍﻟﻌﻤﻞ ﺑﻪ ﻭﺍﻹﻋﻼﻡ ﺑﺎﳊﻜﻢ ‪ ،‬ﻭ ﺇﺑﺮﺍﺯﻩ ﰲ ﺻﻮﺭﺓ ﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﻜﻠﻴﺔ ‪ ،‬ﻣﺜﻞ ﻗﻮﻝ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﺻ‪‬ﻴ ﹶﺔ ِﻟﻮَﺍ ِﺭ ٍ‬
‫ﺻﻠﻰ ﻋﻠﻴﻪ ﻭﺳﻠﻢ " ﹶﻓﻠﹶﺎ َﻭ ِ‬
‫ﺙ ‪ (1) "...‬ﻭﻗﻮﻟﻪ ‪ ... " :‬ﹶﻓِﺈ‪‬ﻧﻤَﺎ ﺍﹾﻟ َﻮﻟﹶﺎ ُﺀ ِﻟ َﻤ ‪‬ﻦ ﹶﺃ ‪‬ﻋَﺘ َﻖ ‪" ...‬‬
‫)‪.(2‬‬
‫ﻭﻗﺪ ﺗﻘﺼﻰ ﻣﻦ ﺧﻼﻝ ﺗﻨﻈﲑﻩ ﳍﺬﺍ ﺍﻟﻌﻠﻢ ﺍﳉﺪﻳﺪ ﻛﻞ ﺍﻟﻌﻨﺎﺻﺮ‪ ،‬ﻭﺍﳌﻜﻮﻧﺎﺕ ﺍﻟﺪﺍﺧﻠﺔ ﰲ ﺗﺮﻛﻴﺒﻪ ﻭﺍﳌﻨﺒﺜﺔ‬
‫ﰲ ﻧﺴﻴﺠﻪ‪ ،‬ﻭﺭﺍﺡ ﻳﻘﻠﺐ ﻓﻴﻬﺎ ﺍﻟﻨﻈﺮ ﻭﻳﻌﻤﻞ ﻓﻴﻬﺎ ﺍﻟﻔﻜﺮ‪ ،‬ﻟﻴﺤﺪﺩ ﻣﻌﺎﳌﻬﺎ ﺑﺪﻗﺔ‪ ،‬ﻭﻳﺒﲔ ﺣﺪﻭﺩﻫﺎ ﺑﻮﺿﻮﺡ‬
‫‪ ،‬ﻛﻤﺎ ﻳﺘﻌﲔ ﺃﺛﺮﻫﺎ ﺑﺼﻮﺭﺓ ﺗﻨﻔﻲ ﺃﻱ ﺧﻼﻑ‪ ،‬ﻭﻟﺬﻟﻚ ﻭﺟﺪﻧﺎﻩ ﳛﺮﺹ ﰲ ﻛﺘﺎﺑـﻪ ﻋﻠـﻰ ﺗﻮﺿـﻴﺢ ﻻ‬
‫ﺍﳌﻘﺎﺻﺪ ﻓﺤﺴﺐ‪ ،‬ﺑﻞ ﺗﺘﺒﻊ ﺍﻟﻮﺳﺎﺋﻞ ﻭﺍﻟﻜﻴﻔﻴﺎﺕ ﺍﻟﱵ ﺗﻨﻀﺒﻂ ‪‬ﺎ ﺍﳌﻘﺎﺻﺪ‪ ،‬ﻭﻟﺬﻟﻚ ﻭﺟﺪﻧﺎﻩ ﻋﻨﺪ ﺗﻌﺮﺿﻪ‬
‫ﻟﻠﺤﺪﻳﺚ ﻋﻦ ﺍﳌﻘﺎﺻﺪ‪ ،‬ﺭﺩﻫﺎ ﺇﱃ ﺍﻋﺘﺒﺎﺭﻫﺎ ﻟﻠﻤﺼﺎﱀ ﻭﻣﺎ ﺩﺍﻣﺖ ﻛﺬﻟﻚ ﻻ ﺑﺪ ﻣـﻦ ﲢﺪﻳـﺪ ﻣﻔﻬـﻮﻡ‬
‫ﺍﳌﺼﻠﺤﺔ ﺫﺍ‪‬ﺎ‪ ،‬ﻓﺎﻧﺼﺮﻑ ﰲ ﻛﺘﺎﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﻭﺗﻔﺴﲑ ﻣﻔﻬﻮﻡ ﺍﳌﺼﻠﺤﺔ ﻣﻦ ﻣﻨﻈﻮﺭ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳـﻼﻣﻴﺔ‪،‬‬
‫ﻓﺄﻭﺿﺢ ﺃﻧﻪ ﻳﺘﺤﺪﺩ ﻣﻦ ﺧﻼﻝ ‪:‬‬
‫ﺃ( ﺍﳌﺼﻠﺤﺔ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﱵ ﻳﺘﺤﻘﻖ ‪‬ﺎ ﺍﻟﻨﻔﻊ ﻟﻠﻤﺴﻠﻤﲔ ﰲ ﺍﻟﺪﻧﻴﺎ ‪ ،‬ﺃﻭ ﻳﺪﺭﺃ ﺍﳌﻀﺎﺭ ﻋﻨﻬﻢ‬
‫ﻓﻴﻬﺎ ‪ ،‬ﺫﻟﻚ ﺃﻥ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺟﺎﺀﺕ ﻟﺘﻨﻈﻴﻢ ﻭﺿﺒﻂ ﻧﻈﺎﻡ ﺍﳊﻴﺎﺓ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﺃﻣـﺎ‬
‫ﺍﻵﺧﺮﺓ ﻓﻬﻲ ﺩﺍﺭ ﺟﺰﺍﺀ‪ ،‬ﻻ ﺩﺍﺭ ﻋﻤﻞ ﻭﻫﺎﻫﻮ ﻳﻮﺿﺢ ﻫﺬﺍ ﺑﻘﻮﻟﻪ ‪ " :‬ﻓﺎﻟﺸﺮﺍﺋﻊ ﻛﻠـﻬﺎ ﻭﲞﺎﺻـﺔ‬
‫ﺷﺮﻳﻌﺔ ﺍﻹﺳﻼﻡ ﺟﺎﺀﺕ ﳌﺎ ﻓﻴﻪ ﺻﻼﺡ ﺍﻟﺒﺸﺮ ﰲ ﺍﻟﻌﺎﺟﻞ ﻭﺍﻵﺟﻞ‪ ،‬ﺃﻱ ﰲ ﺣﺎﺿﺮ ﺍﻷﻣﻮﺭ ﻭﻋﻮﺍﻗﺒﻬﺎ‬
‫ﻭﻟﻴﺲ ﺍﳌﺮﺍﺩ ﺑﺎﻵﺟﻞ ﺃﻣﻮﺭ ﺍﻵﺧﺮﺓ ﻷﻥ ﺍﻟﺸﺮﺍﺋﻊ ﻻ ﲢﺪﺩ ﻟﻠﻨﺎﺱ ﺳﲑﻫﻢ ﰲ ﺍﻵﺧﺮﺓ ﻭﻟﻜﻦ ﺍﻵﺧﺮﺓ‬
‫ﺟﻌﻠﻬﺎ ﺍﷲ ﺟﺰﺍﺀ ﻋﻠﻰ ﺍﻷﺣﻮﺍﻝ ﺍﻟﱵ ﻛﺎﻧﻮﺍ ﻋﻠﻴﻬﺎ ﰲ ﺍﻟﺪﻧﻴﺎ")‪. (3‬‬
‫ﻭﺭﺃﻯ ﺃﻥ ﺍﳌﺼﻠﺤﺔ ﺗﻜﻮﻥ ﻓﻴﻤﺎ ﳛﻘﻖ ﺍﻟﻨﻔﻊ ﺍﻟﻌﺎﻡ ‪ ،‬ﻭﺍﳋﺎﺹ ﰲ ﳎﺎﻝ ﺍﳊﻴﺎﺓ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‬
‫‪ ،‬ﻭﻻ ﻳﻘﺼﺪ ﺑﺎﳌﺼﻠﺤﺔ ﲢﻘﻴﻖ ﺍﻟﻨﻔﻊ ﺍﶈﺾ ‪ ،‬ﻭﺇﳕﺎ ﻳﻘﺼﺪ ‪‬ﺎ ﻣﺎ ﳛﻔﻆ ﺣﻴﺎﺓ ﺍﻟﻔﺮﺩ ﻭﺍﻟﻨﻮﻉ ‪ ،‬ﻭﻳﺜﺒـﺖ‬
‫ﻧﻈﺎﻣﻬﺎ‪" .‬ﻭﻟﻘﺪ ﻋﻠﻤﻨﺎ ﺃﻥ ﺍﻟﺸﺎﺭﻉ ﻣﺎ ﺃﺭﺍﺩ ﻣﻦ ﺍﻹﺻﻼﺡ ﺍﳌﻨﻮﻩ ﺑﻪ ﳎﺮﺩ ﺻﻼﺡ ﺍﻟﻌﻘﻴـﺪﺓ ﻭﺻـﻼﺡ‬
‫ﺍﻟﻌﻤﻞ ﻛﻤﺎ ﻗﺪ ﻳﺘﻮﻫﻢ ﺑﻞ ﺃﺭﺍﺩ ﻣﻨﻪ ﺻﻼﺡ ﺃﺣﻮﺍﻝ ﺍﻟﻨﺎﺱ ﻭﺷﺆﻭ‪‬ﻢ ﰲ ﺍﳊﻴﺎﺓ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻓﺈﻥ ﻗﻮﻟﻪ‬
‫)‪ -(1‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻮﺻﺎﻳﺔ‪ ،‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ ‪ ،2046‬ﻋﻦ ﺃﰊ ﺃﻣﺎﻣﺔ ﺍﻟﺒﺎﻫﻠﻲ‪.‬‬
‫)‪ -(2‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻌﺘﻖ ‪ ،‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ ‪ 2375‬ﻋﻦ ﻋﺎﺋﺸﺔ ﺃﻡ ﺍﳌﺆﻣﻨﲔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ‪.‬‬
‫)‪-(3‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ‪ ،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪ ،‬ﺹ ‪.13‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ )ﺗﻨﻈﲑﻱ ‪ (02‬ﻣﺒﺎﺩﺉ ﻭ ﺃﺳﺲ ﻭ ﻗﻮﺍﻋﺪ ﻭﺧﺼﺎﺋﺺ ﻭﳑﻴﺰﺍﺕ ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ‪ :‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ‬
‫ﺴ ﹶﻞ ﻭَﺍﻟﻠﱠـ ‪‬ﻪ ﻟﹶـﺎ‬
‫ﺙ ﻭَﺍﻟ‪‬ﻨ ‪‬‬
‫ﺤ ‪‬ﺮ ﹶ‬
‫ﻚ ﺍﹾﻟ َ‬
‫ﺴ َﺪ ﻓِﻴﻬَﺎ َﻭﻳ‪ ‬ﻬ ِﻠ َ‬
‫ﺽ ِﻟﻴ‪ ‬ﹾﻔ ِ‬
‫ﺗﻌﺎﱃ ‪َ :‬ﻭِﺇﺫﹶﺍ َﺗ َﻮﻟﱠﻰ َﺳﻌَﻰ ﻓِﻲ ﺍﹾﻟﹶﺄ ‪‬ﺭ ِ‬
‫ﺐ ﺍﹾﻟ ﹶﻔﺴَﺎ َﺩ‬
‫ﺤ ‪‬‬
‫‪‬ﻳ ِ‬
‫)‪(1‬‬
‫ﻭﻟﻘﺪ ﺃﻧﺒﺄﻧﺎ ﺑﺄﻥ ﺍﻟﻔﺴﺎﺩ ﺍﶈﺬﺭ ﻣﻨﻪ ﻫﻨﺎﻟﻚ ﻫﻮ ﺇﻓﺴﺎﺩ ﻣﻮﺟﻮﺩﺍﺕ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﻭﺃﻥ ﺍﻟـﺬﻱ‬
‫ﺴ ‪‬ﺒ‪‬ﺘ ‪‬ﻢ ﹶﺃ‪‬ﻧﻤَـﺎ‬
‫ﺃﻭﺟﺪ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﻭﺃﻭﺟﺪ ﻓﻴﻪ ﻗﺎﻧﻮﻥ ﺑﻘﺎﺋﻪ ﻻ ﻳﻈﻦ ﻓﻌﻠﻪ ﺫﻟﻚ ﻋﺒﺜﺎ ﻭﻫﻮ ﻳﻘﻮﻝ ‪ :‬ﹶﺃ ﹶﻓﺤَـ ِ‬
‫َﺧ ﹶﻠ ﹾﻘﻨَﺎ ﹸﻛ ‪‬ﻢ َﻋَﺒﺜﹰﺎ َﻭﹶﺃ‪‬ﻧﻜﹸ ‪‬ﻢ ِﺇﹶﻟ ‪‬ﻴﻨَﺎ ﻟﹶﺎ ﺗ‪ ‬ﺮ َﺟﻌ‪‬ﻮﻥ‬
‫)‪(2‬‬
‫ﻭﻟﻮﻻ ﺇﺭﺍﺩﺓ ﺍﻧﺘﻈﺎﻣﻪ ﳌﺎ ﺷﺮﻉ ﺍﻟﺸﺮﺍﺋﻊ ﺍﳉﺰﺋﻴﺔ ﺍﻟﺮﺍﺩﻋﺔ ﻟﻠﻨﺎﺱ ﻋﻦ ﺍﻹﻓﺴﺎﺩ ﻓﻘﺪ ﺷﺮﻉ ﺍﻟﻘﺼﺎﺹ ﻋﻠﻰ‬
‫ﺇﺗﻼﻑ ﺍﻷﺭﻭﺍﺡ ﻭﻋﻠﻰ ﻗﻄﻊ ﺍﻷﻃﺮﺍﻑ ﻭﺷﺮﻉ ﻏﺮﻡ ﻗﻴﻤﺔ ﺍﳌﺘﻠﻔﺎﺕ ﻭﺍﻟﻌﻘﻮﺑﺔ ﻋﻠﻰ ﺍﻟـﺬﻳﻦ ﳛﺮﻗـﻮﻥ‬
‫ﺍﻟﻘﺮﻯ ﻭﻳﻐﺮﻗﻮﻥ ﺍﻟﺴﻠﻊ ‪.‬‬
‫ﻭﳌﺎ ﺃﺑﺎﺡ ﺗﻨﺎﻭﻝ ﺍﻟﻄﻴﺒﺎﺕ ﻭﺍﻟﺰﻳﻨﺔ ﻭﺃﻗﺎﻣﺖ ﺍﻟﺸﺮﻳﻌﺔ ﻹﺻﻼﺡ ﻣﻌﺎﻣﻠﺔ ﺍﻟﻨﺎﺱ ﺑﻌﻀﻬﻢ ﻣﻊ ﺑﻌﺾ ﻧﻈﺎﻡ‬
‫ﺍﳊﻖ ﻭﻫﻮ ﻟﺪﻓﻊ ﺍﻟﻔﺴﺎﺩ ﻗﻄﻌﺎ ﻛﻤﺎ ﺻﺮﺡ ﺑﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪:‬‬
‫)‪(3‬‬
‫ﻓﺠﻌﻞ ﺍﳊﻖ ﳑﺎﻧﻌﺎ ﻟﻠﻔﺴﺎﺩ " )‪. (4‬‬
‫ﻓﺎﳊﺪ ﺍﻟﺜﺎﱐ ﳌﻔﻬﻮﻡ ﺍﳌﺼﻠﺤﺔ ﺍﳌﻘﺼﻮﺩﺓ ﺷﺮﻋﺎ ‪ ،‬ﻫﻮ ﺃﻥ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﳌﺼﻠﺤﺔ ﳏﻘﻘﺔ ﻟﻠﻨﻔﻊ ﺍﻟﻌﺎﻡ ‪،‬‬
‫ﺃﻭ ﺍﳋﺎﺹ ‪ ،‬ﰲ ﳎﺎﻝ ﺍﳊﻴﺎﺓ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻣﺎﻧﻌﺎ ﻟﻠﺘﻄﺮﻑ ﻭﺍﻟﻔﺴﺎﺩ ﻟﻠﻔﺮﺩ ﻭﺍ‪‬ﺘﻤﻊ‪ ،‬ﺣﺎﺋﻠﺔ ﺩﻭﻥ ﺍﺧـﺘﻼﻝ‬
‫ﺍﻟﻨﻈﺎﻡ ﺍﻟﻌﺎﻡ ﺍﻟﺬﻱ ﺃﺭﺍﺩﻩ ﺍﷲ ﳍﺬﺍ ﺍﻟﻌﺎﱂ‪ ،‬ﻻ ﲟﻌﲎ ﺃﻥ ﺗﻜﻮﻥ ﳏﻘﻘﺔ ‪‬ﺮﺩ ﺍﻟﻠﺬﺓ‪ ،‬ﻓﻤﻘﺎﺗﻠﺔ ﺍﻟﻌﺪﻭ‪ ،‬ﻗﺪ ﲣﻠﻮ‬
‫ﻣﻦ ﺍﻟﻠﺬﺓ ﻭﻟﻜﻨﻬﺎ ﻣﻊ ﺫﻟﻚ ﺗﻌﺘﱪ ﻣﻦ ﺃﻭﻛﺪ ﺍﳌﺼﺎﱀ ﻷ‪‬ﺎ ﺿﺮﻭﺭﻳﺔ ﳊﻔﻆ ﻣﺼﺎﱀ ﺃﺧﺮﻯ ﻣﺘﺼﻠﺔ ‪‬ﺎ‪.‬‬
‫ﻛﻘﻮﻟـﻪ ﺗﻌﺎﻟـﻰ ‪:‬‬
‫)‪(5‬‬
‫)‪ -(1‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ ،‬ﺁﻳﺔ ‪.205 :‬‬
‫)‪ -(2‬ﺳﻮﺭﺓ ﺍﳌﺆﻣﻨﻮﻥ‪ ،‬ﺁﻳﺔ ‪.115‬‬
‫)‪ -(3‬ﺳﻮﺭﺓ ﺍﳌﺆﻣﻨﻮﻥ‪ ،‬ﺁﻳﺔ ‪.71‬‬
‫)‪-(4‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ‪ ،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪ ،‬ﺹ ‪.64‬‬
‫)‪-(5‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ ‪.216‬‬
‫‪207‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ )ﺗﻨﻈﲑﻱ ‪ (02‬ﻣﺒﺎﺩﺉ ﻭ ﺃﺳﺲ ﻭ ﻗﻮﺍﻋﺪ ﻭﺧﺼﺎﺋﺺ ﻭﳑﻴﺰﺍﺕ ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ‪ :‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ‬
‫ﺏ( ﺗﺘﺠﻪ ﺍﻟﺸﺮﻳﻌﺔ ﺇﱃ ﺗﻘﻨﲔ ﺍﳌﺼﺎﱀ ﺍﻟﻌﺎﻣﺔ ﺃﻛﺜﺮ ﻣﻦ ﺍﳋﺎﺻﺔ‪ ،‬ﻭ ﺫﻟﻚ ﻳﻈﻬـﺮ ﺟﻠﻴـﺎ ﰲ ﺍﻟـﺸﺮﻳﻌﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﻣﻦ ﺣﻴﺚ ﺇﻥ ﻣﻔﻬﻮﻡ ﺍﳌﺼﻠﺤﺔ ﻋﻨﺪﻫﺎ ﻳﻘﻮﻡ ﺃﺳﺎﺳﺎ ﻋﻠﻰ ﻣﺎ ﻳﺼﻮﻥ ﺍﻧﺘﻈﺎﻡ ﺣﻴﺎﺓ ﺍﻷﻣـﺔ‬
‫ﻛﺎﻣﻠﺔ‪،‬ﻭﺃﻥ ﺍﳌﺼﺎﱀ ﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﻇﺎﻫﺮ ‪ ،‬ﻭﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﺧﻔﻲ‪ ،‬ﻓﺈﻥ ﺍﻟﻈﺎﻫﺮ ﻣﻨﻬﺎ ﻏﺎﻟﺒﺎ ﻣﺎ ﻳـﺮﺗﺒﻂ‬
‫ﺑﺎﻟﺪﻭﺍﻋﻲ ﺍﳉﺒﻠﻴﺔ‪ ،‬ﻭﻣﻦ ﰒ ﻓﺈﻥ ﺍﻟﻔﺮﺩ ﻳﻄﻠﺒﻪ ﲝﻜﻢ ﺍﻟﱰﻭﻉ ﺍﻟﻄﺒﻴﻌﻲ ‪ ،‬ﻭﻻ ﳛﺘﺎﺝ ﺇﱃ ﺩﺍﻓﻊ ﻳﺪﻓﻌـﻪ‬
‫ﲞﻼﻑ ﺍﻟﻨﻮﻉ ﺍﳋﻔﻲ ﺍﻟﺬﻱ ﻻ ﺃﺛﺮ ﻟﻠﻐﺮﻳﺰﺓ ﻓﻴﻪ ‪ ،‬ﻭﺇﳕﺎ ﻳﺘﻄﻠﺒﻪ ﺍﻟﻌﻘﻞ ﻭﺣﺴﻦ ﺍﻟﺘﺪﺑﲑ ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻨﻮﻉ‬
‫ﺑﺎﻟﺬﺍﺕ ﻫﻮ ﺍﻟﺬﻱ ﻳﻌﻮﻝ ﻋﻠﻴﻪ ﰲ ﺩﳝﻮﻣﺔ ﺍﳊﻴﺎﺓ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ‪ ،‬ﻭﺍﻧﺘﻈﺎﻣﻬﺎ ﻭﺭﻋﺎﻳﺔ ﺃﺳﺒﺎﺏ ﺑﻘﺎﺋﻬـﺎ‬
‫ﻭﺗﻄﻮﺭﻫﺎ ﻣﺜﻞ ﻓﺮﺽ ﺿﺮﺍﺋﺐ ﻋﻠﻰ ﻋﺎﻣﺔ ﺍﻟﻨﺎﺱ ﻟﺘﻐﺬﻳﺔ ﺧﺰﻳﻨﺔ ﺍﻟﺪﻭﻟﺔ ﻗﺼﺪ ﺍﻹﻧﻔﺎﻕ ﻋﻠﻰ ﺗﺮﻗﻴـﺔ‬
‫ﻗﻄﺎﻉ ﺍﳋﺪﻣﺎﺕ ﻛﺎﻟﻨﻘﻞ ﻭﺍﻟﺼﺤﺔ ‪ ...‬ﻓﻘﺪ ﻳﺮﻯ ﺍﳌﻮﺍﻃﻦ ﺃﻥ ﻫﺬﻩ ﺍﻟﻀﺮﺍﺋﺐ ﻓﻴﻬـﺎ ﺷـﻲﺀ ﻣـﻦ‬
‫ﺍﻟﺘﻌﺴﻒ ﻭﺍﳉﻮﺭ‪ ،‬ﻭﻟﻜﻨﻬﺎ ﺑﺎﻟﻨﻈﺮ ﻷﺑﻮﺍﺏ ﺇﻧﻔﺎﻗﻬﺎ‪ ،‬ﻳﺘﻀﺢ ﺃﻥ ﳍﺎ ﻧﻔﻌﺎ ﻳﻌﻮﺩ ﻋﻠﻴﻪ ﻭﻋﻠـﻰ ﻏـﲑﻩ‬
‫ﺑﻔﺎﺋﺪﺓ ﻋﻈﻴﻤﺔ ‪ ،‬ﻭ ﺇﺫﺍ ﻓﺎﳊﺪ ﺍﻟﺜﺎﻟﺚ ﳌﻔﻬﻮﻡ ﺍﳌﺼﻠﺤﺔ ﺍﻟﱵ ﺗﺘﺠﻪ ﺍﻟﺸﺮﻳﻌﺔ ﺇﱃ ﺍﻟﻌﻨﺎﻳﺔ ‪‬ـﺎ‪ ،‬ﻫـﻲ‬
‫ﺍﳌﺼﺎﱀ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﻓﻬﻲ ﺗﺮﺗﻜﺰ ﻋﻠﻴﻬﺎ ﻭﲡﻌﻞ ﳍﺎ ﺍﶈﻞ ﺍﻷﻭﻝ‪ ،‬ﻣﻦ ﺍﻫﺘﻤﺎﻣﻬﺎ ﻭﺫﻟﻚ ﻷ‪‬ﺎ ﺃﺩﻕ ﻭﺃﺧﻔﻰ‬
‫ﻣﻦ ﺍﳌﺼﺎﱀ ﺍﳋﺎﺻﺔ ‪ ،‬ﻭﻷﻥ ﺃﺛﺮﻫﺎ ﳝﺘﺪ ﺇﱃ ﻛﻞ ﺍﻟﻨﺎﺱ ﺃﻭ ﺟﻠﻬﻢ ‪.‬‬
‫ﻭﻣﻦ ﰒ ﻓﻬﻲ ﺃﻭﱃ ﺑﺎﻟﺘﻘﺪﱘ ﺇﺫ ﻳﻘﻮﻝ ‪ " :‬ﻭﻟﻜﻞ ﻣﻦ ﻗﺴﻤﻲ ﺍﳌﺼﻠﺤﺔ ﺧـﺼﺎﺋﺺ ﻣـﻦ ﻋﻨﺎﻳـﺔ‬
‫ﺍﻟﺸﺎﺭﻉ‪.‬‬
‫ﻓﺎﻟﻘﺴﻢ ﺍﻷﻭﻝ ﻟﻴﺲ ﻣﻦ ﺷﺄﻥ ﺍﻟﺸﺎﺭﻉ ﺃﻥ ﻳﺘﻌﺮﺽ ﻟﻪ ﺑﺎﻟﻄﻠﺐ ﻷﻥ ﺩﺍﻋﻲ ﺍﳉﺒﻠﺔ ﻳﻜﻔـﻲ ﺍﻟـﺸﺮﻳﻌﺔ‬
‫ﻣﺆﻭﻧﺔ ﺗﻮﺟﻴﻪ ﺍﻫﺘﻤﺎﻣﻬﺎ ﻟﺘﺤﺼﻴﻠﻪ ﻭﺇﳕﺎ ﺷﺄ‪‬ﺎ ﺃﻥ ﺗﺰﻳﻞ ﻋﻨﻪ ﻣﻮﺍﻧﻊ ﺣﺼﻮﻟﻪ‪ ،‬ﻛﻤﻨﻊ ﺍﻻﻋﺘﺪﺍﺀ ﻋﻠﻰ ﺃﺣـﺪ‬
‫ﺑﺎﻓﺘﻜﺎﻙ ﻃﻌﺎﻣﻪ ﻭﻟﺒﺎﺳﻪ‪ ،‬ﻭﻛﺘﺤﺪﻳﺪ ﻛﻴﻔﻴﺔ ﻋﻘﺪ ﺍﻟﻨﻜﺎﺡ ﻹﺯﺍﻟﺔ ﻣﻮﺍﻧﻊ ﺍﻟﺘﻨﺎﺳﻞ ﻛـﺎﻟﻐﲑﺓ ﻭ ﺍﻟﻌـﻀﻞ‪.‬‬
‫ﻭﻟﺬﻟﻚ ﳒﺪ ﺍﻟﺒﻴﻊ ﻭ ﺍﻟﻨﻜﺎﺡ ﰲ ﻗﺴﻢ ﺍﻹﺑﺎﺣﺔ ﻭﺇﻥ ﻛﺎﻧﺎ ﻣﺼﻠﺤﺘﲔ ﻣﻬﻤﺘﲔ ﻳﻘﺘـﻀﻴﺎﻥ ﳍﻤـﺎ ﺣﻜـﻢ‬
‫ﺍﻟﻮﺟﻮﺏ‪.‬‬
‫ﻭﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ ﻳﺘﻌﺮﺽ ﻟﻪ ﺍﻟﺘﺸﺮﻳﻊ ﺑﺎﻟﺘﺄﻛﻴﺪ ﻭﻳﺮﺗﺐ ﺍﻟﻌﻘﻮﺑﺔ ﻋﻠﻰ ﺗﺮﻛﻪ ﻭﺍﻻﻋﺘﺪﺍﺀ ﻋﻠﻴـﻪ ﻭﻗـﺪ‬
‫ﺃﻭﺟﺐ ﺑﻌﻀﻪ ﻋﻠﻰ ﺍﻷﻋﻴﺎﻥ‪،‬ﻭﺑﻌﻀﻪ ﻋﻠﻰ ﺍﻟﻜﻔﺎﻳﺎﺕ ﲝﺴﺐ ﳏﻞ ﺍﳌﺼﻠﺤﺔ‪ .‬ﻓﺎﻟﺬﻱ ﻣﺼﻠﺤﺘﻪ ﻻ ﺗﺘﺤﻘﻖ‬
‫ﺇﻻ ﺑﺄﻥ ﻳﻘﻮﻡ ﺑﻪ ﺍﳉﻤﻴﻊ ﻣﺜﻞ ﺣﻔﻆ ﺍﻟﻨﻔﺲ ﻳﻜﻮﻥ ﻭﺍﺟﺒﺎ ﻋﻠﻰ ﺍﻷﻋﻴﺎﻥ ‪ ،‬ﻭﺍﻟﺬﻱ ﻣﺼﻠﺤﺘﻪ ﺗﺘﺤﻘﻖ ﺑـﺄﻥ‬
‫ﻳﻘﻮﻡ ﺑﻪ ﻓﺮﺩ ﺃﻭ ﻃﺎﺋﻔﺔ ﳚﺐ ﻋﻠﻰ ﺍﻟﻜﻔﺎﻳﺔ ﻋﻠﻰ ﺍﻟﻔﺮﺩ ﺃﻭ ﻋﻠﻰ ﺍﳉﻤﺎﻋﺔ‪ ،‬ﻛﺈﻧﻘﺎﺫ ﺍﻟﻐﺮﻳﻖ ﺃﻭ ﺇﻃﻔﺎﺀ ﺍﻟﻨﲑﺍﻥ‬
‫)‪(1‬‬
‫ﺍﳌﻠﺘﻬﻤﺔ ﺍﻟﺪﻳﺎﺭ "‬
‫‪ -3‬ﻏﻠﺒﺔ ﺍﻟﱰﻋﺔ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻟﺒﻌﺪ ﺍﻟﺘﻄﺒﻴﻘﻲ ﻋﻠﻰ ﺗﻨﻈﲑ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ‪:‬‬
‫)‪-(1‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ‪ ،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪ ،‬ﺹ ‪.73‬‬
‫‪208‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ )ﺗﻨﻈﲑﻱ ‪ (02‬ﻣﺒﺎﺩﺉ ﻭ ﺃﺳﺲ ﻭ ﻗﻮﺍﻋﺪ ﻭﺧﺼﺎﺋﺺ ﻭﳑﻴﺰﺍﺕ ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ‪ :‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ‬
‫ﻳﻼﺣﻆ ﻣﻦ ﺧﻼﻝ ﻗﺮﺍﺀﺓ ﻛﺘﺎﺏ )ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ( ﺃﻥ ﺍﻹﻣﺎﻡ‪ :‬ﺍﺑﻦ ﻋﺎﺷـﻮﺭ ﻧـﺰﻉ ﰲ‬
‫ﺗﻨﻈﲑﻩ ﳌﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺇﻃﺎﺭ ﺍﻟﻌﻠﻢ ﺍﳉﺪﻳﺪ ﺍﻟﺬﻱ ﲰﺎﻩ "ﻋﻠﻢ ﺍﳌﻘﺎﺻـﺪ ﺍﻟـﺸﺮﻋﻴﺔ " ﺇﱃ‬
‫ﻭﲰﻪ ﺑﺎﻟﻄﺎﺑﻊ ﺍﻟﻌﻤﻠﻲ ﻭﺍﻟﺒﻌﺪ ﺍﻟﺘﻄﺒﻴﻘﻲ‪ ،‬ﻓﺈﻧﻪ ﱂ ﻳﺮﻡ ﻣﻦ ﺗﺄﻟﻴﻒ ﻛﺘﺎﺑﻪ ﻫﺬﺍ ﳎﺮﺩ ﻛﺘﺎﺏ ﻳﺜﺮﻱ ﺍﳌﻜﺘﺒـﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺇﳕﺎ ﺃﺭﺍﺩﻩ ﺩﻟﻴﻼ ﻋﻤﻠﻴﺎ ﻳﻌﺘﻤﺪ ﻋﻠﻴﻪ ﺳﻮﺍﺀ ﰲ ﻓﻬﻢ ﺭﻭﺡ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪ ،‬ﺃﻭ ﺍﻟﻜـﺸﻒ‬
‫ﻋﻦ ﺍﳌﻘﺎﺻﺪ‪ ،‬ﺃﻭ ﰲ ﺍﺳﺘﺨﺪﺍﻡ ﺍﳌﻘﺎﺻﺪ ﺍﻟﱵ ﻳﻬﺘﺪﻯ ﺇﻟﻴﻬﺎ ﻛﻮﺳﺎﺋﻞ ﺗﺴﺎﻋﺪ ﻋﻠﻰ ﺇﺳـﺘﻨﺒﺎﻁ ﻭﺍﺳـﺘﻨﺘﺎﺝ‬
‫ﺍﻷﺣﻜﺎﻡ‪ ،‬ﻭﺍﲣﺎﺫ ﺍﻟﻘﺮﺍﺭﺍﺕ‪ ،‬ﻭﺗﺸﻜﻴﻞ ﺍﳌﻮﺍﻗﻒ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺮﺃﻱ ﺍﻟﺬﻱ ﺍﻧﺘﻬﻴﻨﺎ ﺇﻟﻴﻪ ﻳﺆﻛﺪ ﻣﺎ ﻳﻠﻲ ‪:‬‬
‫ ﺗﺮﻛﻴﺰﻩ ﰲ ﻛﺘﺎﺑﻪ ﻋﻠﻰ ﺍﳌﻘﺎﺻﺪ ﺍﻟﱵ ﺗﺘﻌﻠﻖ ﺑﺎﳊﻴﺎﺓ ﺍﳌﺪﻧﻴﺔ ﺃﻱ ﲟﺠﺎﻝ ﺍﳌﻌﺎﻣﻼﺕ‪ ،‬ﻭﺗﺘﺒﻊ ﰲ ﻫﺬﺍ‬‫ﺍ‪‬ﺎﻝ ﺍﳌﻘﺎﺻﺪ ﺍﻟﱵ ﺗﺘﻌﻠﻖ ﺑﺒﻨﺎﺀ ﺍﻟﻌﺎﺋﻠﺔ‪ ،‬ﻭﺍﻟﻘﺮﺍﺑﺔ‪ ،‬ﻭﺍﻟﺘﺼﺮﻓﺎﺕ ﺍﳌﺎﻟﻴـﺔ‪ ،‬ﻭﺍﳌﻠـﻚ‪ ،‬ﻭﺍﻟﺘﻜـﺴﺐ‪،‬‬
‫ﻭﺍﳌﻌﺎﻣﻼﺕ ﺍﳌﻨﻌﻘﺪﺓ ﻋﻠﻰ ﺍﻷﺑﺪﺍﻥ‪ ،‬ﰒ ﺍﻟﺘﱪﻋﺎﺕ ﻭﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﺸﻬﺎﺩﺓ‪ ،‬ﰒ ﺍﻟﻌﻘﻮﺑﺎﺕ‪.‬‬
‫ﻭﻫﺬﺍ ﺍﻻﻫﺘﻤﺎﻡ ﺍﻟﺬﻱ ﺃﻭﻻﻩ ﻟﻠﺤﻴﺎﺓ ﺍﳌﺪﻧﻴﺔ ﰲ ﳎﺎﻻ‪‬ﺎ ﺍﳌﺘﻨﻮﻋﺔ‪ ،‬ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻧﻪ ﻳﺮﻳﺪ ﳍﺬﺍ ﺍﻟﻌﻠـﻢ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﺃﺩﺍﺓ ﻟﺘﺸﻜﻴﻞ ﻭﺍﻗﻊ ﺍﳌﺴﻠﻤﲔ ﰲ ﺍﻹﻃﺎﺭ ﺍﻟﺬﻱ ﺃﺭﺍﺩﻩ ﳍﻢ ﺍﻟﺸﺎﺭﻉ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ ،‬ﺩﻭﻥ ﺃﻥ ﻳﺘﺮﺗﺐ‬
‫ﻋﻦ ﺫﻟﻚ ﺇﻓﺮﺍﻁ ﺃﻭ ﺗﻔﺮﻳﻂ‪.‬‬
‫ﻭﻟﻌﻠﻪ ﺃﺭﺍﺩ ‪‬ﺬﺍ ﺍﻷﺳﻠﻮﺏ ﺍﻟﺘﻨﻈﲑﻱ ﺃﻥ ﻳﺒﻠﻎ ﺭﺳﺎﻟﺔ ﳉﻤﻬﻮﺭ ﻋﻠﻤﺎﺀ ﺍﻟﺸﺮﻳﻌﺔ ﻭﺍﻟﻘﺎﻧﻮﻥ ‪ ،‬ﺑﺄﻥ ﻋﻠﻴﻬﻢ‬
‫ﺃﻥ ﻳﻜﺮﺳﻮﺍ ﺟﻬﻮﺩﻫﻢ ﳋﺪﻣﺔ ﺃﻫﺪﺍﻑ ﻋﻤﻠﻴﺔ ﻭﺍﺿﺤﺔ‪ ،‬ﺗﺮﺟﻊ ﺑﺎﻟﻨﻔﻊ ﺍﻟﺴﺮﻳﻊ ﻭﺍﳌﺒﺎﺷﺮ ﻋﻠـﻰ ﲨﻬـﻮﺭ‬
‫ﺍﻷﻣﺔ‪.‬‬
‫ﻭﻗﺪ " ﻭﺳﻢ ﺗﺄﻛﻴﺪ ﺍﻷﺻﻮﻟﻴﲔ ﻋﻠﻰ ﺍﻟﺒﻌﺪ ﺍﻟﺪﻳﲏ ﺍﻷﺧﺮﻭﻱ ﻋﻨﺪ ﲢﺪﻳﺪﻫﻢ ﳌﻔﻬﻮﻡ ﺍﳌﺼﻠﺤﺔ‪ ،‬ﺃﲝـﺎﺛﻬﻢ‬
‫ﻓﻴﻬﺎ ﺑﺎﻟﻄﺎﺑﻊ ﺍﻟﻌﻤﻮﻣﻲ ﺍﻟﺬﻱ ﻳﻜﺘﻔﻲ ﺑﺎﻟﻜﺸﻒ ﻋﻦ ﺍﻟﺘﺼﻮﺭ ﺍﻟﺘﺸﺮﻳﻌﻲ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺩﻭﻥ ﺍﻟﺒﺤـﺚ ﻋـﻦ‬
‫ﺿﻮﺍﺑﻂ ﺍﳌﺼﻠﺤﺔ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﻌﻤﻠﻴﺔ ﰲ ﳎﺎﻝ ﺍﳌﻌﺎﻣﻼﺕ ﺍﳌﺪﻧﻴﺔ‪ .‬ﻭﻫﻨﺎ ﺗﻜﻤﻦ ﺧﺼﻮﺻﻴﺔ ﺍﻟﺪﺭﺱ ﺍﳌﺼﻠﺤﻲ‬
‫ﻋﻨﺪ ﺍﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﺣﻴﺚ ﺍﲡﻪ ﲝﺜﻪ ﺍﻷﺻﻴﻞ ﺇﱃ ﺃﺑﻮﺍﺏ ﺍﳌﻌﺎﻣﻼﺕ ﺍﳌﺪﻧﻴﺔ‪ .‬ﻭﻟﻌﻞ ﺃﺑـﺮﺯ ﻣﻈﻬـﺮ ﻟﺘﻠـﻚ‬
‫)‪(1‬‬
‫ﺍﻷﺻﺎﻟﺔ ﺗﻌﺮﻳﻔﻪ ﺍﻟﺮﺍﺋﺪ ﳊﺪ ﺍﻟﻮﺻﻒ ﺍﻟﺬﻱ ﻧﻌﺘﱪ ﺑﻪ ﺍﻟﻔﻌﻞ ﺻﻼﺣﺎ ﺃﻭﻓﺴﺎﺩﺍ "‬
‫ﻭﻫﺬﺍ ﻣﻌﻨﺎﻩ ﺃﻧﻪ ﺭﻛﺰ ﰲ ﺗﻨﻈﲑﻩ ﻋﻠﻰ ﺑﻴﺎﻥ ﺃﻥ ﺿﺒﻂ ﺍﳌﺼﺎﱀ ﺍﻟﱵ ﺗﺘﺠﻪ ﺇﻟﻴﻬﺎ ﺍﳌﻘﺎﺻﺪ ﻋﺎﻣـﺔ ‪ ،‬ﺃﻭ‬
‫ﺧﺎﺻﺔ‪ ،‬ﳑﻜﻦ ﻣﻦ ﺍﻟﻮﺟﻬﺔ ﺍﻹﺟﺮﺍﺋﻴﺔ ﺍﻟﻌﻤﻠﻴﺔ‪.‬‬
‫‪ -4‬ﺗﺮﺍﺑﻂ ﺍﻟﻨﺴﻖ ﻭﺍﻧﺴﺠﺎﻡ ﻋﻨﺎﺻﺮﻩ ﻭﺗﻜﺎﻣﻠﻬﺎ ‪:‬‬
‫ﻳﻼﺣﻆ ﻋﻠﻰ ﺍﻟﺘﻨﻈﲑ ﻋﻨﺪ ﺍﻹﻣﺎﻡ‪ :‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ‪ ،‬ﺃﻧﻪ ﻗﺪ ﺍﺗﺴﻢ ﺑﺎﻟﺸﻤﻮﻟﻴﺔ‪ ،‬ﺣﻴﺚ ﺍﺳﺘﻐﺮﻕ ﺍﳌﻔﺎﻫﻴﻢ‬
‫ﺍﻟﻌﺎﻣﺔ‪ ،‬ﻣﻦ ﺟﻬﺔ‪ ،‬ﻭﺃﻥ ﻫﺬﻩ ﺍﳌﻔﺎﻫﻴﻢ ﻗﺪ ﺍﻧﺘﻈﻤﺖ ﰲ ﺷﻜﻞ ﳚﻌﻠﻬﺎ ﺗﻨﺴﺠﻢ ﻣﻊ ﺑﻌﻀﻬﺎ ﺍﻟﺒﻌﺾ‪ ،‬ﻭﻗﺪ ﺑﲎ‬
‫)‪ – (1‬ﺍﳊﺴﲏ ﺇﲰﺎﻋﻴﻞ ‪ ،‬ﻧﻈﺮﻳﺔ ﺍﳌﻘﺎﺻﺪ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﺹ ‪.441‬‬
‫‪209‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ )ﺗﻨﻈﲑﻱ ‪ (02‬ﻣﺒﺎﺩﺉ ﻭ ﺃﺳﺲ ﻭ ﻗﻮﺍﻋﺪ ﻭﺧﺼﺎﺋﺺ ﻭﳑﻴﺰﺍﺕ ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ‪ :‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ‬
‫ﻧﻈﺮﻳﺘﻪ ﺃﻭﻻ ﻋﻠﻰ ﺍﺳﺘﻘﺼﺎﺀ ﺍﳌﺒﺎﺩﺉ ‪ ،‬ﻭ ﺍﳌﻔﺎﻫﻴﻢ ﺍﻟﻌﺎﻣﺔ ﺍﻟﱵ ﺗﻘﻮﻡ ﻋﻠﻴﻬﺎ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﰒ ﺭﺍﺡ ﻳﺘﺘﺒﻊ ﻣﺎ ﺗﻔﺮﻉ‬
‫ﻋﻨﻬﺎ ﻣﻦ ﻣﻘﺎﺻﺪ ﻭﻳﺼﻨﻔﻬﺎ‪ ،‬ﺗﺒﻌﺎ ﻟﻠﻤﺒﺎﺩﺉ ﺍﻟﱵ ﺗﻘﻮﻡ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺍﳌﻔﺎﻫﻴﻢ ﺍﻟﱵ ﺗﻨﺘﻈﻤﻬﺎ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﺟﻌﻞ‬
‫ﺗﻨﻈﲑﻩ ﰲ ﺷﻜﻞ ﺑﻨﺎﺀ ﻣﺘﻤﺎﺳﻚ ‪ ،‬ﻭﻣﻨﻈﻢ ﲤﺎﻣﺎ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﺷﻬﺪ ﻟﻪ ﺑﻪ ﻛﺘﺎﺑﻪ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬
‫ﻣﻮﺿﻮﻉ ﺍﻟﺪﺭﺍﺳﺔ‪.‬‬
‫ﺣﻴﺚ ﺃﻥ ﻣﻦ ﻗﺮﺍﺀﺍﺗﻪ ﳒﺪ ﺃﻧﻪ ﱂ ﻳﻐﻔﻞ ﺟﻬﺪ ﻣﻦ ﺳﺒﻘﻪ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻷﺻﻮﻝ ‪ ،‬ﺑﻞ ﺍﺳﺘﻔﺎﺩ ﻣﻨﻬﻢ‬
‫ﻭﺃﺿﺎﻑ ﻋﻠﻴﻬﻢ ﻣﻦ ﺟﻬﺔ‪ ،‬ﻭﻣﻦ ﺟﻬﺔ ﺛﺎﻧﻴﺔ ﺃﻧﻪ ﺭﺍﻋﻰ ﺍﻻﻧﺴﺠﺎﻡ ﺑﲔ ﺍﳌﻮﻗﻒ ﺍﻟﻔﻠﺴﻔﻲ ‪ ،‬ﻭﺍﻟﻮﺳﺎﺋﻞ‬
‫ﺍﳌﻨﻬﺠﻴﺔ‪ ،‬ﻭﺑﺬﻟﻚ ﺟﺎﺀﺕ ﻧﻈﺮﻳﺘﻪ ﰲ ﺍﳌﻘﺎﺻﺪ ﻣﺘﻤﺎﺳﻜﺔ ﻣﺘﻴﻨﺔ ﺍﻟﺒﻨﺎﺀ‪ ،‬ﻭﻗﺪ " ﺗﻘﺪﻡ ﻧﻈﺮﻳﺔ ‪ :‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ‬
‫ﳏﺎﻭﻟﺔ ﳑﺘﺎﺯﺓ ﰲ ﺗﺄﺳﻴﺲ ﺗﻮﺟﻴﻪ ﺍﳌﻘﺎﺻﺪ ﻟﻠﻤﻨﻬﺠﻴﺔ ﺍﻷﺻﻮﻟﻴﺔ‪ ،‬ﻷﻧﻪ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﺴﻠﻢ ﲟﻮﺍﻛﺒﺔ ﺍﻟﺘﺸﺮﻳﻊ‬
‫ﻟﻠﺘﻄﻮﺭ ﺩﻭﻥ ﻫﻴﻤﻨﺔ ﺍﻟﻔﻜﺮ ﺍﳌﻘﺎﺻﺪﻱ‪ .‬ﳝﻜﻦ ﺍﻻﺳﺘﻴﻌﺎﺏ ﺍﳌﺆﺳﺲ ﻟﻪ‪ ،‬ﺑﺸﺮﻭﻃﻪ ﻭﺿﻮﺍﺑﻄﻪ ﻣﻦ ﺿﺒﻂ‬
‫ﺍﳌﻘﺎﺻﺪ ﺍﻟﺸﺮﻋﻴﺔ ﻣﻦ ﺍﳋﻄﺎﺏ ﻭﻣﻦ ﺍﻷﺣﻜﺎﻡ ﻭﻣﻦ ﺗﱰﻳﻞ ﺍﻷﺣﻜﺎﻡ ﻋﻨﺪ ﺍﺧﺘﻼﻑ ﺍﻷﺣﻮﺍﻝ ﻭﺍﻷﻭﻗﺎﺕ‬
‫ﻭﻗﺪ ﺟﺴﺪﺕ ﺍﻟﻨﻈﺮﻳﺔ ﺫﻟﻚ ﰲ ﻣﺴﺘﻮﻳﲔ ‪:‬‬
‫ﻣﺴﺘﻮﻯ ﺍﻟﻮﺳﺎﺋﻞ ﺍﳌﻨﻬﺠﻴﺔ ﰲ ﺇﺛﺒﺎﺕ ﺍﳌﻘﺎﺻﺪ ﻛﺎﳌﻘﺎﻡ ﻭﺍﻻﺳﺘﻘﺮﺍﺀ ﻭﺍﻟﺘﻤﻴﻴﺰ ﺑﲔ ﺍﻟﻮﺳﻴﻠﺔ ﻭﺍﳌﻘﺼﺪ‬
‫ﰲ ﻓﻘﻪ ﺗﱰﻳﻞ ﺍﻷﺣﻜﺎﻡ ﻭﻣﺴﺘﻮﻯ ﺍﳌﻮﻗﻒ ﺍﻟﻔﻠﺴﻔﻲ ﺍﻟﺘﺸﺮﻳﻌﻲ ﺇﺯﺍﺀ ﺃﺑﺮﺯ ﺍﳌﻔﺎﻫﻴﻢ ﺍﳌﺆﺳﺴﺔ ﻟﻠﺘﻔﻜﲑ‬
‫)‪(1‬‬
‫ﺍﻟﺘﺸﺮﻳﻌﻲ ﻣﺜﻞ ﺍﻟﻔﻄﺮﺓ ﻭﺍﳌﺼﻠﺤﺔ ﻭﺍﻟﺘﻌﻠﻴﻞ" ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ ‪ :‬ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ‬
‫ﻟﻘﺪ ﺃﺳﻬﻢ ﺗﺼﺪﻱ ﺍﻹﻣﺎﻡ‪ :‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻟﻠﺘﻨﻈﲑ ﻟﻌﻠﻢ ﺍﳌﻘﺎﺻﺪ ﰲ ﻣﺴﺎﻋﺪﺓ ﺍﻟﺒﺎﺣﺜﲔ ﻋﻠﻰ ﺗﻔﻬﻢ ﺍﻟﺘﻔﻜﲑ‬
‫ﺍﳌﻘﺎﺻﺪﻱ ﺑﺼﻮﺭﺓ ﺃﻭﺿﺢ‪ ،‬ﻓﻘﺪ ﺩﻝ ﻋﻠﻰ ﻣﻜﺎﻧﺘﻪ ﻭﺧﻄﻮﺭﺗﻪ ‪ ،‬ﻭﺑﲔ ﻟﻨﺎ ﻣﺎ ﻳﻨﻬﺾ ﻋﻠﻴﻪ ﻣﻦ ﺃﺳﺲ ﻭﻣﺎ‬
‫ﳛﻴﻂ ﺑﻪ ﻣﻦ ﻗﻮﺍﻧﲔ ﻣﻦ ﻣﺜﻞ ‪ ":‬ﺍﻟﻔﻌﺎﻟﻴﺔ ﺍﻹﺟﺮﺍﺋﻴﺔ ﳌﻜﻮﻧﺎﺕ ﺍﻟﻨﻈﺮﻳﺔ‪ .‬ﺇﺫ ﳝﻜﻦ ﰲ ﺿﻮﺋﻬﺎ ﺍﻟﺘﺤﻠﻴﻞ ﺍﳌﻔﺼﻞ‬
‫ﻟﻠﻔﻜﺮ ﺍﳌﻘﺎﺻﺪﻱ ﺍﻟﺴﺎﺑﻖ ﻋﻠﻰ‪ :‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﻭﺍﻻﺳﺘﺨﺮﺍﺝ ﺍﳌﻮﺿﻮﻋﻲ ﻟﻘﻮﺍﻧﻴﻨﻪ ﺍﻟﻀﺎﺑﻄﺔ ﻭﻷﺳﺴﻪ‬
‫)‪(2‬‬
‫ﺍﻟﻔﻠﺴﻔﻴﺔ ﺍﻟﺘﺸﺮﻳﻌﻴﺔ "‬
‫‪ -1‬ﲢﺮﻳﺮ ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻣﻦ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﺍﻟﻈﻦ ‪:‬‬
‫ﻟﻘﺪ ﺭﻛﺰ ﺍﻹﻣﺎﻡ‪ :‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﰲ ﺗﺄﺳﻴﺲ " ﻋﻠﻢ ﺍﳌﻘﺎﺻﺪ ﺍﻟﺸﺮﻋﻴﺔ " ﻋﻠﻰ ﺃﺻﻮﻝ ﻗﻄﻌﻴﺔ ﺃﻭ ﻗﺮﻳﺒﺔ‬
‫ﻣﻦ ﺍﻟﻘﻄﻊ‪ ،‬ﻷﻧﻪ ﺭﺃﻯ ﺃﻥ ﺍﻟﺬﻱ ﺟﻌﻞ ﻋﻠﻢ ﺍﻷﺻﻮﻝ ﺗﺸﻮﺑﻪ ﺍﳌﺴﺎﺋﻞ ﺍﳋﻼﻓﻴﺔ ﻷﻧﻪ ﺍﻋﺘﻤﺪ ﻋﻠﻰ ﺃﺻﻮﻝ‬
‫ﻇﻨﻴﺔ ﰲ ﻏﺎﻟﺐ ﺃﺣﻮﺍﻟﻪ ﻭ " ﺳﺒﺐ ﺍﺧﺘﻼﻑ ﺍﻷﺻﻮﻟﻴﲔ ﰲ ﺗﻘﻴﻴﺪ ﺍﻷﺩﻟﺔ ﺑﺎﻟﻘﻮﺍﻃﻊ ﻫﻮ ﺍﳊﲑﺓ ﺑﲔ ﻣﺎ ﺃﻟﻔﻮﻩ‬
‫)‪-(1‬ﺍﲰﺎﻋﻴﻞ ﺍﳊﺴﻦ ﻧﻈﺮﻳﺔ ﺍﳌﻘﺎﺻﺪ ﻋﻨﺪ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ‪ ،‬ﺹ ‪.440‬‬
‫)‪ -(2‬ﻧﻔﺲ ﺍﳌﺮﺟﻊ ‪ ،‬ﺹ ‪.440‬‬
‫‪210‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ )ﺗﻨﻈﲑﻱ ‪ (02‬ﻣﺒﺎﺩﺉ ﻭ ﺃﺳﺲ ﻭ ﻗﻮﺍﻋﺪ ﻭﺧﺼﺎﺋﺺ ﻭﳑﻴﺰﺍﺕ ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ‪ :‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ‬
‫ﻣﻦ ﺃﺩﻟﺔ ﺍﻷﺣﻜﺎﻡ ﻭﺑﲔ ﻣﺎ ﺭﺍﻣﻮﺍ ﺃﻥ ﻳﺼﻠﻮﺍ ﺇﻟﻴﻪ ﻣﻦ ﺟﻌﻞ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻗﻄﻌﻴﺔ ﻛﺄﺻﻮﻝ ﺍﻟﺪﻳﻦ ﺍﻟﺴﻤﻌﻴﺔ‬
‫ﻓﻬﻢ ﻗﺪ ﺃﻗﺪﻣﻮﺍ ﻋﻠﻰ ﺟﻌﻠﻬﺎ ﻗﻄﻌﻴﺔ ﻓﻠﻤﺎ ﺩﻭﻧﻮﻫﺎ ﻭﲨﻌﻮﻫﺎ ﺃﻟﻔﻮﺍ ﺍﻟﻘﻄﻌﻲ ﻓﻴﻬﺎ ﻧﺎﺩﺭﺍ ﻧﺪﺭﺓ ﻛﺎﺩﺕ ﺗﺬﻫﺐ‬
‫ﺑﺎﻋﺘﺒﺎﺭﻩ ﰲ ﻋﺪﺍﺩ ﻣﺴﺎﺋﻞ ﻋﻠﻢ ﺍﻷﺻﻮﻝ ‪ .‬ﻛﻴﻒ ﻭﰲ ﻣﻌﻈﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﺧﺘﻼﻑ ﺑﲔ ﻋﻠﻤﺎﺋﻪ "‪.‬‬
‫" ﻓﻨﺤﻦ ﺇﺫﺍ ﺃﺭﺩﻧﺎ ﺃﻥ ﻧﺪﻭﻥ ﺃﺻﻮﻻ ﻗﻄﻌﻴﺔ ﻟﻠﺘﻔﻘﻪ ﰲ ﺍﻟﺪﻳﻦ‪ ،‬ﺣﻖ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﻌﻤﺪ ﺇﱃ ﻣﺴﺎﺋﻞ ﺃﺻﻮﻝ‬
‫ﺍﻟﻔﻘﻪ ﺍﳌﺘﻌﺎﺭﻓﺔ ‪ ،‬ﻭﺃﻥ ﻧﻌﻴﺪ ﺫﻭ‪‬ﺎ ﰲ ﺑﻮﺗﻘﺔ ﺍﻟﺘﺪﻭﻳﻦ ﻭﻧﻌﲑﻫﺎ ﲟﻌﻴﺎﺭ ﺍﻟﻨﻈﺮ ﻭ ﺍﻟﻨﻘﺪ ﻓﻨﻨﻔﻲ ﻋﻨﻬﺎ ﺍﻷﺟـﺰﺍﺀ‬
‫ﺍﻟﻐﺮﻳﺒﺔ ﺍﻟﱵ ﻏﻠﺜﺖ ‪‬ﺎ‪ ،‬ﻭﻧﻀﻊ ﻓﻴﻬﺎ ﺃﺷﺮﻑ ﻣﻌﺎﺩﻥ ﻣﺪﺍﺭﻙ ﺍﻟﻔﻘﻪ ﻭ ﺍﻟﻨﻈﺮ ﰒ ﻧﻌﻴﺪ ﺻﻮﻍ ﺫﻟﻚ ﺍﻟﻌﻠـﻢ‬
‫ﻭﻧﺴﻤﻴﻪ ﻋﻠﻢ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﻭ ﻧﺘﺮﻙ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻋﻠﻰ ﺣﺎﻟﻪ ﺗﺴﺘﻤﺪ ﻣﻨﻪ ﻃـﺮﻕ ﺗﺮﻛﻴـﺐ‬
‫ﺍﻷﺩﻟﺔ ﺍﻟﻔﻘﻬﻴﺔ‪ ،‬ﻭﻧﻌﻤﺪ ﺇﱃ ﻣﺎ ﻫﻮ ﻣﻦ ﻣﺴﺎﺋﻞ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻏﲑ ﻣﱰﻭ ﲢﺖ ﺳﺮﺍﺩﻕ ﻣﻘﺼﺪﻧﺎ ﻫﺬﺍ ﻣـﻦ‬
‫ﺗﺪﻭﻳﻦ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﻓﻨﺠﻌﻞ ﻣﻨﻪ ﻣﺒﺎﺩﺉ ﳍﺬﺍ ﺍﻟﻌﻠﻢ ﺍﳉﻠﻴﻞ ﻋﻠﻢ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ "‬
‫ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﳚﺐ ﺃﻥ ﺗﻜﻮﻥ ﻗﻄﻌﻴﺔ‪ ،‬ﺃﻱ ﺃﻥ ﻣﻦ ﺣﻖ ﺍﻟﻌﻠﻤﺎﺀ ﺃﻥ ﻻ ﻳﺪﻭﻧﻮﺍ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ ،‬ﺇﻻ ﻣـﺎ‬
‫)‪(1‬‬
‫ﻫﻮ ﻗﻄﻌﻲ ﺇﻣﺎ ﺑﺎﻟﻀﺮﻭﺭﺓ ﺃﻭ ﺑﺎﻟﻨﻈﺮ ﺍﻟﻘﻮﻱ ﻭ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﱂ ﺗﺰﻝ ﻣﻌﺘﺮﻙ ﺍﻷﻧﻈﺎﺭ … "‬
‫ﻓﻬﻮ ﺩﻓﻊ ﻟﻼﺧﺘﻼﻑ ﺍﶈﺘﻤﻞ ﺍﲡﻪ ﺑﺘﻨﻈﲑﻩ ﻟﺘﺄﺳﻴﺲ ﻋﻠﻢ ﺍﳌﻘﺎﺻﺪ ﺍﻟﺸﺮﻋﻴﺔ ﺍﳉﺪﻳﺪ ﻋﻠﻰ ﺃﺻﻮﻝ ﻗﻄﻌﻴﺔ‬
‫ﺃﻭ ﻗﺮﻳﺒﺔ ﻣﻦ ﺍﻟﻘﻄﻊ‪ " :‬ﻃﺮﺣﺖ ﺍﻟﻨﻈﺮﻳﺔ ﰲ ﻫﺬﺍ ﺍﻹﻃﺎﺭ ﻣﻘﺎﺭﺑﺔ ﻟﻺﺷﻜﺎﻝ ﺑﺪﻋﻮ‪‬ﺎ ﺇﱃ ﺗﺄﺳﻴﺲ " ﻋﻠـﻢ‬
‫ﺍﳌﻘﺎﺻﺪ" ﺍﺳﺘﺨﻼﺻﺎ ﻣﻦ ﺃﺻﻮﻝ ﻣﻘﺎﺻﺪﻳﺔ ﻗﻄﻌﻴﺔ ﺃﻭ ﻗﺮﻳﺒﺔ ﻣﻦ ﺍﻟﻘﻄﻊ ﻳﺘﻮﺳﻞ ‪‬ﺎ ﰲ ﻓﻘﻪ ﺍﻟﺸﺮﻳﻌﺔ "‬
‫)‪(2‬‬
‫ﻭﻗﺪ ﺟﺴﺪ ﺍﻟﺸﻴﺦ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻫﺬﻩ ﺍﻟﺪﻋﻮﺓ ﺍﻟﱵ ﻧﺎﺩﻯ ‪‬ﺎ ﰲ ﻣﺴﺘﻬﻞ ﻛﺘﺎﺑﻪ ﰲ ﳐﺘﻠﻒ ﺍﶈﺎﻭﺭ ﺍﻟﱵ‬
‫ﺗﻨﺎﻭﳍﺎ‪ ،‬ﻓﺤﺎﻭﻝ ﺃﻥ ﻳﱪﺯ ﻣﻘﺎﺻﺪﻩ ﺍﻟﱵ ﻋﺮﺿﻬﺎ ﻣﻦ ﺃﺻﻮﻝ ﻗﻄﻌﻴﺔ ﺃﻭ ﻗﺮﻳﺒﺔ ﻣﻦ ﺍﻟﻘﻄﻊ ﻣﺎ ﺍﺳـﺘﻄﺎﻉ ﺇﱃ‬
‫ﺫﻟﻚ ﺳﺒﻴﻼ‪ ،‬ﻭﻟﺬﻟﻚ ﺭﺃﻳﻨﺎﻩ ﻻ ﻳﻜﺘﻔﻲ ﰲ ﺑﻨﺎﺀ ﺍﺳﺘﻨﺘﺎﺟﻪ ﻋﻠﻰ ﻣﺼﺪﺭ ﻭﺍﺣﺪ ﺑﻞ ﳚﻤﻊ ﺑﲔ ﻋﺪﺓ ﻣﺼﺎﺩﺭ‬
‫ﻭﻳﻘﺎﺭﺏ ﺑﻴﻨﻬﺎ‪ ،‬ﰒ ﻳﺒﲏ ﻋﻠﻴﻬﺎ ﺍﺳﺘﻨﺘﺎﺟﻪ ﻣﺜﻠﻤﺎ ﻓﻌﻞ ﰲ ﻗﻀﻴﺔ ﲢﺮﱘ ﺍﻟﻐﺮﺭ ‪ ،‬ﻭ ﺇﺛﺒﺎﺗﻪ ﺃﻥ ﺩﻓـﻊ ﺍﻟﻐـﺮﺭ‪،‬‬
‫ﻣﻘﺼﺪ ﺷﺮﻋﻲ ‪.‬‬
‫‪ -2‬ﺍﻻﻫﺘﻤﺎﻡ ﻭﺍﻟﺘﻔﺮﺩ ﺑﺎﻟﺘﺄﺻﻴﻞ ﺍﻟﺴﻴﺎﺳﻲ ‪:‬‬
‫ﻳﺮﺟﻊ ﺍﻻﻫﺘﻤﺎﻡ ‪‬ﺬﺍ ﺍﳉﺎﻧﺐ ﰲ ﺗﻨﻈﲑ ﻋﻠﻢ ﺍﳌﻘﺎﺻﺪ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﺇﱃ ﺃﻥ ﺍﳌﺼﺎﱀ ﺗﺮﻣﻲ ﺃﻛﺜـﺮ ﻣـﺎ‬
‫ﺗﺮﻣﻲ ﺇﱃ ﲢﻘﻴﻖ ﳎﺘﻤﻊ ﺻﺎﱀ ‪ ،‬ﻓﺎﳋﲑ ﺍﳉﺰﺋﻲ ﻣﺎ ﻫﻮ ﺇﻻ ﻭﺳﻴﻠﺔ ﻟﻠﺨﲑ ﺍﻟﻜﻠﻲ‪ ،‬ﻭﻫﺬﺍ ﻳﻌﲏ ﺃﻥ ﺍﻻﻫﺘﻤﺎﻡ‬
‫ﺑﺎﻟﻔﺮﺩ ﻣﺎ ﻫﻮ ﺇﻻ ﻭﺳﻴﻠﺔ ﻟﺘﺤﻘﻴﻖ ﳎﺘﻤﻊ‪ ،‬ﻓﺎﺿﻞ ﻓﺎﻟﻔﺮﺩ ﻭﺳﻴﻠﺔ "ﱂ ﻳﺒﻖ ﻟﻠﺸﻚ ﳎﺎﻝ ﳜﺎﰿ ﺑـﻪ ﻧﻔـﺲ‬
‫)‪-(1‬ﺍﲰﺎﻋﻴﻞ ﺍﳊﺴﻦ ﻧﻈﺮﻳﺔ ﺍﳌﻘﺎﺻﺪ ﻋﻨﺪ ﺍﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ ‪.. 08‬‬
‫)‪ (2‬ﺍﳊﺴﲏ ﺍﲰﺎﻋﻴﻞ ‪ ،‬ﻧﻔﺲ ﺍﳌﺮﺟﻊ‪ ،‬ﺹ ‪.440‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ )ﺗﻨﻈﲑﻱ ‪ (02‬ﻣﺒﺎﺩﺉ ﻭ ﺃﺳﺲ ﻭ ﻗﻮﺍﻋﺪ ﻭﺧﺼﺎﺋﺺ ﻭﳑﻴﺰﺍﺕ ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ‪ :‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ‬
‫ﺍﻟﻨﺎﻇﺮ ﰲ ﺃﻥ ﺃﻫﻢ ﻣﻘﺼﺪ ﻟﻠﺸﺮﻳﻌﺔ ﻣﻦ ﺍﻟﺘﺸﺮﻳﻊ ﺍﻧﺘﻈﺎﻡ )*( ﺃﻣﺮ ﺍﻷﻣﺔ ﻭﺟﻠﺐ ﺍﻟﺼﺎﱀ ﺇﻟﻴﻬﺎ ﻭﺩﻓﻊ ﺍﻟـﻀﺮ‬
‫ﻭﺍﻟﻔﺴﺎﺩ ﻋﻨﻬﺎ " )‪.(1‬‬
‫ﻭﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺗﻔﺘﺮﺽ ﺗﻮﺿﻴﺢ ﻣﺴﺆﻭﻟﻴﺔ ﺍﳍﻴﺌﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﺍﳌﻤﺜﻠﺔ ﰲ ﻭﻻﺓ ﺃﻣﻮﺭﻫﺎ‪ ،‬ﻭ " ﺇﻧﻨﺎ ﺇﺯﺍﺀ‬
‫ﺗﺄﺻﻴﻞ "ﺳﻴﺎﺳﻲ" ﳌﻌﺎﱐ ﺣﻔﻆ ﺍﻟﻀﺮﻭﺭﻳﺎﺕ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﻟﺸﺮﻉ‪ ،‬ﻷﻥ ﺍﳌﺴﺘﻘﺮﺉ ﳌﻌﺎﱐ ﺣﻔﻈﻬﺎ ﻋﻨﺪ ﺍﺑﻦ‬
‫ﻋﺎﺷﻮﺭ ﻳﺘﺒﲔ ﺃﻥ ﺍﻟﺬﻱ ﻳﺘﻮﱃ ﲢﻘﻴﻘﻬﺎ ﻫﻮ ﺍﻟﺴﻠﻄﺔ ﺍﻟﺴﻴﺎﺳﻴﺔ ﰲ ﻧﻈﺎﻡ ﺍ‪‬ﺘﻤﻊ‪ .‬ﻓﻬﺬﻩ ﺍﻟﺴﻠﻄﺔ ﺑﺈﺟﺮﺍﺀﺍ‪‬ـﺎ‬
‫ﺍﻟﻘﺎﺋﻤﺔ ﻋﻠﻰ ﺇﺑﻘﺎﺀ ﻭﺳﺎﺋﻞ ﺗﻠﻘﻲ ﺍﻟﺪﻳﻦ ﻣﻦ ﺍﻷﻣﺔ ﺣﺎﺿﺮﻫﺎ ﻭ ﺁﺗﻴﻬﺎ‪ ،‬ﻭﺑﺮﻓﻌﻬﺎ ﻛﻞ ﻣﺎ ﻣﻦ ﺷﺄﻧﻪ ﻧﻘـﺾ‬
‫ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﺍﻟﻘﻄﻌﻴﺔ ‪ ...‬ﻫﻲ ﺍﳌﺴﺆﻭﻟﺔ ﺍﻷﻭﱃ ﻋﻠﻰ ﺣﻔﻆ ﺩﻳﻦ ﺍﻹﺳﻼﻡ‪ ،‬ﺣﻔﻈﻪ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﻷﻓﺮﺍﺩ‬
‫)‪(2‬‬
‫ﺑﺘﺠﻠﻴﺔ ﻣﺎ ﻳﻔﺴﺪ ﺍﻋﺘﻘﺎﺩ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻋﻠﻰ ﻣﺴﺘﻮﻯ ﻋﻤﻮﻡ ﺍﻷﻣﺔ ﲝﻔﻆ ﺑﻴﻀﺘﻬﺎ ﻭﺍﻟﺬﺏ ﻋﻦ ﺣﻮﺯ‪‬ﺎ "‬
‫‪ -3‬ﺗﺄﻃﲑ ﺍﳌﺴﺎﻭﺍﺓ ﻭﺍﳊﺮﻳﺔ ﰲ ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ‪:‬‬
‫ﺇﻥ ﺗﺄﻃﲑ ﺍﳌﺴﺎﻭﺍﺓ ﻭ ﺍﳊﺮﻳﺔ ﺃﺻﻞ ﻣﻦ ﺍﻷﺻﻮﻝ ﺍﻟﱵ ﺗﺴﺘﻨﺪ ﺇﻟﻴﻪ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻓﻜﺎﻥ ﻻﺑﺪ ﺃﻥ ﻳﻮﺿﺢ ﻣﻔﻬـﻮﻡ‬
‫ﺍﳌﺴﺎﻭﺍﺓ ﰲ ﻧﻄﺎﻕ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻣﱴ ﺗﻜﻮﻥ ؟ ‪ .‬ﻭﻣﱴ ﺗﺮﺗﻔﻊ ؟ ‪ .‬ﻭﳌﺎﺫﺍ ؟‪.‬‬
‫" ﻓﺎﳌﺴﺎﻭﺍﺓ ﰲ ﺍﻟﺘﺸﺮﻳﻊ ﻟﻸﻣﺔ ﻧﺎﻇﺮﺓ ﺇﱃ ﺗﺴﺎﻭﻳﻬﻢ ﰲ ﺍﳋﻠﻘﺔ ﻭﻓﺮﻭﻋﻬﺎ ﳑﺎ ﻻ ﻳﺆﺛﺮ ﺍﻟﺘﻤﺎﻳﺰ ﻓﻴﻪ ﺃﺛﺮﺍ ﰲ‬
‫ﺱ َﺑﻨ‪‬ﻮ ﺁ َﺩ َﻡ َﻭ َﺧ ﹶﻠ َﻖ ﺍﻟ ﱠﻠ ‪‬ﻪ ﺁ َﺩ َﻡ ِﻣ ‪‬ﻦ ‪‬ﺗﺮَﺍ ٍ‬
‫ﺻﻼﺡ ﺍﻟﻌﺎﱂ‪ .‬ﻓﺎﻟﻨﺎﺱ ﺳﻮﺍﺀ ﰲ ﺍﻟﺒﺸﺮﻳﺔ " ﻭَﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﺏ "‪ 3‬ﻭﰲ ﺣﻘﻮﻕ‬
‫ﺍﳊﻴﺎﺓ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﲝﺴﺐ ﺍﻟﻔﻄﺮﺓ ﻭﻻ ﺃﺛﺮ ﳌﺎ ﺑﻴﻨﻬﻢ ﻣﻦ ﺍﻻﺧﺘﻼﻑ ﺑﺎﻷﻟﻮﺍﻥ ﻭﺍﻟـﺼﻮﺭ ﻭﺍﻟـﺴﻼﺋﻞ‬
‫ﻭﺍﳌﻮﺍﻃﻦ‪.‬‬
‫ﻓﻼ ﺟﺮﻡ ﻧﺸﺄ ﻋﻦ ﻫﺬﺍ ﺍﻻﺳﺘﻮﺍﺀ ﻓﻴﻤﺎ ﺫﻛﺮ ﺗﺴﺎﻭﻳﻬﻢ ﰲ ﺃﺻﻮﻝ ﺍﻟﺘﺸﺮﻳﻊ ﻣﺜﻞ ﺣﻖ ﺍﻟﻮﺟﻮﺩ ﺍﳌﻌـﱪ‬
‫ﻋﻨﻪ ﲝﻔﻆ ﺍﻟﻨﻔﺲ ﻭﺣﻔﻆ ﺍﻟﻨﺴﺐ‪ .‬ﻭﰲ ﻭﺳﺎﺋﻞ ﺍﳊﻴﺎﺓ ﺍﳌﻌﱪ ﻋﻨﻬﺎ ﲝﻔﻆ ﺍﳌﺎﻝ ﻭﻣﻦ ﺃﻭﻝ ﺫﻟﻚ ﺣﻘـﻮﻕ‬
‫ﺍﻟﻘﺮﺍﺭ ﰲ ﺍﻷﺭﺽ ﺍﻟﱵ ﺍﻛﺘﺴﺒﻮﻫﺎ ﺃﻭ ﻧﺸﺄﻭﺍ ﻓﻴﻬﺎ ﻣﺜﻞ ﻣﻮﺍﻃﻦ ﺍﻟﻘﺒﺎﺋﻞ‪ ،‬ﻭﰲ ﺃﺳﺒﺎﺏ ﺍﻟﺒﻘﺎﺀ ﻋﻠﻰ ﺣﺎﻟـﺔ‬
‫ﻧﺎﻓﻌﺔ ﻭﻫﻮ ﺍﳌﻌﱪ ﻋﻨﻪ ﲝﻔﻆ ﺍﻟﻌﻘﻞ ﻭﺣﻔﻆ ﺍﻟﻌﺮﺽ‪.‬‬
‫ﻭﺃﻋﻈﻢ ﺫﻟﻚ ﺣﻖ ﺍﻻﻧﺘﺴﺎﺏ ﺇﱃ ﺍﳉﺎﻣﻌﺔ ﺍﻟﺪﻳﻨﻴﺔ ﺍﳌﻌﱪ ﻋﻨﻪ ﲝﻔﻆ ﺍﻟﺪﻳﻦ‪ .‬ﻭﻭﺳـﺎﺋﻞ ﻛـﻞ ﺫﻟـﻚ‬
‫ﻭﻣﻜﻤﻼﺗﻪ ﻻﺣﻘﺔ ﺑﺎﳌﺘﻮﺳﻞ ﺇﻟﻴﻪ ﻭﺑﺎﳌﻜﻤﻞ‪ .‬ﻓﻈﻬﺮ ﺗﺴﺎﻭﻱ ﺍﻟﻨﺎﺱ ﰲ ﻧﻈﺮ ﺍﻟﺘـﺸﺮﻳﻊ ﰲ ﺍﻟـﻀﺮﻭﺭﻱ‬
‫)*( ﻭﺭﺩﺕ ﰲ ﺍﳌﺼﺪﺭ ‪":‬ﺍﻧﻈﺎﻡ " ﻭﻧﺮﻯ ﺃ‪‬ﺎ ﺍﻧﺘﻈﺎﻡ‪.‬‬
‫‪ -1‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ‪ ،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪ ،‬ﺹ ‪.139‬‬
‫‪ -2‬ﺍﳊﺴﲏ ﺍﲰﺎﻋﻴﻞ ‪ ،‬ﻧﻈﺮﻳﺔ ﺍﳌﻘﺎﺻﺪ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﺹ ‪.298 ،297‬‬
‫‪ 3‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺪﻱ‪ ،‬ﻛﺘﺎﺏ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ ‪ – 3193‬ﻭ ﻗﺪ ﻭﺭﺩ ﺍﳊﺪﻳﺚ ﻋﻨﺪ ﺍﺑﻦ ﻋﺎﺷﻮﺭ " ﻛﻠﻜﻢ ﻣﻦ ﺁﺩﻡ "‪ ، .‬ﺹ ‪.95‬‬
‫‪212‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ )ﺗﻨﻈﲑﻱ ‪ (02‬ﻣﺒﺎﺩﺉ ﻭ ﺃﺳﺲ ﻭ ﻗﻮﺍﻋﺪ ﻭﺧﺼﺎﺋﺺ ﻭﳑﻴﺰﺍﺕ ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ‪ :‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ‬
‫ﻭﺍﳊﺎﺟﻲ‪ .‬ﻭﻻ ﳒﺪ ﺑﻴﻨﻬﻢ ﻓﺮﻭﻗﺎ ﰲ ﺍﻟﻀﺮﻭﺭﻱ‪ ،‬ﻭﻗﻠﻤﺎ ﳒﺪ ﻓﺮﻭﻗﺎ ﰲ ﺍﳊﺎﺟﻲ ﻣﺜﻞ ﺳﻠﺐ ﺍﻟﻌﺒﺪ ﺃﻫﻠﻴـﺔ‬
‫)‪(1‬‬
‫ﺍﻟﺘﺼﺮﻑ ﰲ ﺍﳌﺎﻝ ﺇﻻ ﺑﺈﺫﻥ ﺳﻴﺪﻩ‪ .‬ﻭﺇﳕﺎ ﺗﻨﺸﺄ ﺍﻟﻔﺮﻭﻕ ﻋﻨﺪ ﻭﺟﻮﺩ ﻣﻮﺍﻧﻊ ﻣﻌﺘﱪﺓ ﲤﻨﻊ ﺍﻋﺘﺒﺎﺭ ﺍﳌﺴﺎﻭﺍﺓ"‬
‫ﻭﻗﺪ ﻋﺎﰿ ﻣﻔﻬﻮﻡ ﺍﳊﺮﻳﺔ ﺍﻧﻄﻼﻗﺎ ﻣﻦ ﺃ‪‬ﺎ ﺃﺻﻞ ﺗﻨﺒﲏ ﻋﻠﻴﻪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪ ،‬ﻓﻜﺎﻥ ﻣﻦ ﺍﻟﻀﺮﻭﺭﻱ‬
‫ﺑﻠﻮﺭﺓ ﻣﻔﻬﻮﻣﻬﺎ ﰲ ﻧﻄﺎﻕ ﺍﻟﺸﺮﻳﻌﺔ ﺣﱴ ﻳﺘﺤﺪﺩ ﺑﺬﻟﻚ ﺍ‪‬ﺎﻝ ﻟﻠﻘﺎﺿﻲ ﻭﺍﳌﺘﻘﺎﺿﻲ‪ ،‬ﻭﺍﳊﺎﻛﻢ ﻭﺍﻟﺮﻋﻴـﺔ‪،‬‬
‫ﻭﻳﻠﺰﻡ ﻛﻞ ﻣﻨﻬﻤﺎ ﺣﺪﻩ ﻻ ﻳﺘﻌﺪﺍﻩ ‪ .‬ﻭﻗﺼﺪﻩ ﻣﻦ ﺫﻟﻚ ﻫﻮ ﺍﻟﺘﺼﺪﻱ ﻟﻠﻌﻘﻮﻝ ﺍﳌﺘﺤﺠﺮﺓ ﺍﻟـﱵ ﱂ ﺗﻔﻘـﻪ‬
‫ﻣﻮﻗﻒ ﺍﻹﺳﻼﻡ ‪ ،‬ﻭﺍﳊﺮﻳﺔ ﻣﻦ ﺟﻬﺔ‪ ،‬ﻭﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ ﺗﻨﺒﻴﻪ ﺃﻫﻞ ﺍﻟـﺸﺮﻳﻌﺔ ‪-‬ﻣﻬﻤـﺎ ﻛـﺎﻥ ﳎـﺎﻝ‬
‫ﺍﺧﺘﺼﺎﺻﻬﻢ‪ -‬ﻣﻦ ﻋﺪﻡ ﺍﻧﺘﻬﺎﻙ ﺣﺮﻣﺔ ﻫﺬﺍ ﺍﳌﻘﺼﺪ ﺍﻟﻌﻈﻴﻢ ﺍﻟﺬﻱ ﺟﺎﺀ ﺍﻹﺳﻼﻡ ﳊﻔﻈﻪ ﻭﺻﻮﻧﻪ ‪ .‬ﻭﻟﻜﻲ‬
‫ﻳﺘﺠﻠﻰ ﻫﺬﺍ ﺍﳌﻔﻬﻮﻡ ﺗﻨﺎﻭﻟﻪ ﺑﺎﻟﺸﺮﺡ ﻭﺍﻟﺘﻔﺴﲑ‪ ،‬ﻣﻦ ﳐﺘﻠﻒ ﺟﻮﺍﻧﺒﻪ ﻓﺸﺮﺡ ﺍﳊﺮﻳـﺔ ﺑﺎﻋﺘﺒﺎﺭﻫـﺎ ﺿـﺪ‬
‫ﺍﻟﻌﺒﻮﺩﻳﺔ‪ ،‬ﻭﺑﺎﻋﺘﺒﺎﺭﻫﺎ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻟﺘﺼﺮﻑ‪ ،‬ﻭﺗﻨﺎﻭﳍﺎ ﺑﺎﻋﺘﺒﺎﺭﻫﺎ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻻﻋﺘﻘﺎﺩ ﻭﺍﻟﻘﻮﻝ ‪ ،‬ﻟﻴﻨﺘﻬﻲ‬
‫ﻣﻦ ﻛﻞ ﺫﻟﻚ ﺇﱃ ﺃﻥ ﺻﻮﻥ ﻫﺬﻩ ﺍﳊﺮﻳﺔ ﻭﺍﳊﻔﺎﻅ ﻋﻠﻴﻬﺎ‪ ،‬ﻫﺬﺍ ﻣﻦ ﺃ ‪‬ﻭﻛـﺪ ﻭﺍﺟﺒـﺎﺕ ﻭﻻﺓ ﺍﻷﻣـﻮﺭ‪:،‬‬
‫" ﻭﺃﻋﻠﻢ ﺃﻥ ﺍﻻﻋﺘﺪﺍﺀ ﻋﻠﻰ ﺍﳊﺮﻳﺔ ﻧﻮﻉ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻈﻠﻢ‪ .‬ﻭﻟﺬﻟﻚ ﻟﺰﻡ ﺃﻥ ﻳﻜﻮﻥ ﲤﺤﻴﺺ ﻣﻘﺪﺍﺭ ﻣﺎ ﳜﻮﻝ‬
‫ﻟﻠﻤﺮﺀ ﻣﻦ ﺍﳊﺮﻳﺔ ﰲ ﻧﻈﺮ ﺍﻟﺸﺎﺭﻉ ﻣﻮﻛﻮﻻ ﺇﱃ ﻭﻻﺓ ﺍﻷﻣﻮﺭ ﺍﳌﻨﺼﻮﺑﲔ ﻟﻔﺼﻞ ﺍﻟﻘﻀﺎﺀ ﺑﲔ ﺍﻟﻨﺎﺱ " )‪.(2‬‬
‫ﻭ ﻫﺬﺍ ﻣﻘﺼﺪ ﻣﻬﻢ ﻣﻦ ﺃﺻﻮﻝ ﺍﻟﻨﻈﺎﻡ ﺍﻟﺬﻱ ﺳﻨﻪ ﺍﻹﺳﻼﻡ ﻟﻠﻤﺠﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ ﻭﻟﻪ ﻣﺰﻳـﺪ ﺍﺭﺗﺒـﺎﻁ‬
‫ﺑﺄﺻﻞ ﺍﳊﺮﻳﺔ ﺇﻃﻼﻗﺎ ﻭﲢﺪﻳﺪﺍ ﻷﻥ ﺍﺳﺘﻌﻤﺎﻝ ﺍﳊﺮﻳﺔ ﳏﻮﻁ ﺑﺴﻴﺎﺝ ﺍﳊﻘﻮﻕ ﻭ ﲢﺪﻳﺪ ﺍﳊﺮﻳﺔ ﻣﺮﺟﻌـﻪ ﺇﱃ‬
‫)‪(3‬‬
‫ﻣﺮﺍﻋﺎﺓ ﺍﳊﻘﻮﻕ ﺍﻟﱵ ﺗﺪﺣﺾ ﺍﻻﻧﻄﻼﻕ ﰲ ﺍﺳﺘﻌﻤﺎﻝ ﺍﳌﺮﺀ ﺣﺮﻳﺘﻪ ﻛﻤﺎ ﻳﺸﺎﺀ"‬
‫ﻭﻫﻜﺬﺍ ﳝﻜﻨﻨﺎ ﺣﻮﺻﻠﺔ ﻣﺎ ﺟﺎﺀ ﰲ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﻣﻦ ﻧﺘﺎﺋﺞ ﰲ ﺍﻟﻨﻘﺎﻁ ﺍﻟﺘﺎﻟﻴﺔ ‪:‬‬
‫ ﺍﻟﺘﺮﻛﻴﺰ ﻋﻠﻰ ﺑﻠﻮﺭﺓ ﺍﳌﻔﺎﻫﻴﻢ ﻭﺗﻮﺿﻴﺢ ﻋﻼﻗﺎ‪‬ﺎ‪.‬‬‫ ﺃﳘﻴﺔ ﺍﻟﻔﻄﺮﺓ ‪ ،‬ﻭ ﺍﻟﺴﻤﺎﺣﺔ ﻭﺍﻟﻴﺴﺮ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬‫ ﺇﻗﺮﺍﺭ ﺍﻟﻨﻈﺎﻡ ‪ ،‬ﻭﺣﻔﻆ ﺍﳌﺼﺎﱀ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﻭﺃﳘﻴﺔ ﺍﳌﺴﺎﻭﺍﺓ ﻭﺍﳊﺮﻳﺔ ﻟﻠﻔﺮﺩ ﻭﺍ‪‬ﺘﻤـﻊ ﰲ ﺇﻃـﺎﺭ‬‫ﺍﻟﺘﺄﺻﻴﻞ ﺍﻟﺴﻴﺎﺳﻲ‪.‬‬
‫ ﻋﻤﻮﻣﻴﺔ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻧﺰﻭﻋﻬﺎ ﺇﱃ ﺍﻟﺮﲪﺔ‪ ،‬ﻭﺍﺑﺘﻌﺎﺩﻫﺎ ﻋﻦ ﺍﻟﻨﻜﺎﻳﺔ ‪.‬‬‫ ﺍﻟﺘﺮﻛﻴﺰ ﻋﻠﻰ ﺍﻟﺘﻨﻈﻴﻢ ﻭ ﺍﻟﺘﺼﻨﻴﻒ ﻭﺍﻟﻔﺼﻞ ﻭﺍﻟﺘﻤﻴﻴﺰ ﲟﺎ ﳚﻠﻲ ﺍﳌﻌﺎﱐ ﻭﺍﳊﺪﻭﺩ ﺍﻟﻘﺎﺋﻤﺔ ﺑﻴﻨﻬﺎ‪.‬‬‫ ﺍﳊﺮﺹ ﻋﻠﻰ ﺍﻻﺗﺴﺎﻕ ﻭﺍﻻﻧﺴﺠﺎﻡ ﻭﺗﻜﺎﻣﻞ ﺍﻟﻌﻨﺎﺻﺮ ﺩﺍﺧﻞ ﺍﻟﻨﺴﻖ ﺍﻟﺬﻱ ﺍﻧﺼﺐ ﻓﻴﻪ ﺍﻟﺘﻨﻈﲑ‬‫ﺍﳌﻘﺎﺻﺪﻱ‪.‬‬
‫)‪-(1‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ‪ ،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺹ ‪.96 ،95‬‬
‫)‪-(2‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ‪ ،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪ ،‬ﺹ ‪.135‬‬
‫)‪-(3‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ‪ ،‬ﺃﺻﻮﻝ ﺍﻟﻨﻈﺎﻡ ﺍﻻﺟﺘﻤﺎﻋﻲ ﰲ ﺍﻹﺳﻼﻡ‪ ،‬ﺍﻟﺸﺮﻛﺔ ﺍﻟﺘﻮﻧﻴﺴﻴﺔ ﻟﻠﺘﻮﺯﻳﻊ ‪ ،‬ﺗﻮﻧﺲ‪ ،‬ﺩﻁ ‪1979 ،‬ﻡ‪ ،‬ﺹ ‪.178‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ )ﺗﻨﻈﲑﻱ ‪ (02‬ﻣﺒﺎﺩﺉ ﻭ ﺃﺳﺲ ﻭ ﻗﻮﺍﻋﺪ ﻭﺧﺼﺎﺋﺺ ﻭﳑﻴﺰﺍﺕ ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻹﻣﺎﻡ‪ :‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ‬
‫ ﺍﳊﺮﺹ ﻋﻠﻰ ﺗﻘﺪﱘ ﺍﳌﺜﺎﻝ ﺇﺛﺒﺎﺗﺎ ﺃﻥ ﻣﺎ ﻳﺪﻋﻮ ﺇﻟﻴﻪ ﻣﻦ ﺗﻨﻈﲑ ﺃﻣﺮ ﳑﻜﻦ ‪.‬‬‫‪ -‬ﴰﻮﻟﻴﺔ ﺍﻟﻨﻈﺮﺓ ﻟﺘﺄﺳﻴﺲ ﻋﻠﻢ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﳌﺴﺎﻳﺮﺓ ﺍﻟﺘﻄﻮﺭ ﻭﻣﻮﺍﻛﺒﺔ ﺍﳊﻀﺎﺭﺓ‪.‬‬
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‫اﻟﺒﺎب اﻟﺨﺎﻣﺲ " ﺗﻄﺒﻴﻘﻲ"‬
‫ﺩﻭﺭ ﺍﻟﻠﻐﺔ ﻭ ﻤﻭﻗﻑ ﺍﻹﻤﺎﻡ ﺍﺒﻥ ﻋﺎﺸﻭﺭ ﻤﻨﻬﺎ ﻭ ﺍﺴﺘﻨﺒﺎﻁ‬
‫ﺍﻟﻘﻭﺍﻋﺩ ﺍﻟﻔﻘﻬﻴﺔ ﻭ ﺍﻷﺼﻭﻟﻴﺔ ﻭ ﺍﻟﻤﻘﺎﺼﺩﻴﺔ ﻭ ﺘﻌﺭﻴﻔﺎﺘﻬﺎ‬
‫ﻭﺘﻁﺒﻴﻘﺎﺕ ﻋﻠﻴﻬﺎ ﻓﻲ ﺒﻌﺽ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻭ ﺍﻟﻤﻌﺎﻤﻼﺕ‬
‫ﻭ ﻴﺸﺘﻤل ﻋﻠﻰ ﺍﻟﻔﺼﻭل ﺍﻟﺘﺎﻟﻴﺔ ‪:‬‬
‫‪ -‬ﺘﻤﻬـــﻴﺩ ‪:‬‬
‫ ﺍﻟﻔﺼل ﺍﻷﻭل ‪ :‬ﺩﻭﺭ ﺍﻟﻠﻐﺔ ﻭ ﻤﻭﻗﻑ ﺍﻹﻤﺎﻡ ﺍﺒﻥ ﻋﺎﺸﻭﺭ ﻤﻨﻬﺎ‬‫ﻓﻲ ﺼﻴﺎﻏﺔ ﺍﻟﻨﺹ ﺍﻟﺸﺭﻋﻲ ﻭ ﺍﻻﺴﺘﻨﺒﺎﻁ ﺍﻟﻔﻘﻬﻲ‪.‬‬
‫ ﺍﻟﻔﺼل ﺍﻟﺜﺎﻨﻲ ‪ :‬ﺘﻌﺭﻴﻔﺎﺕ ﻟﻠﻘﻭﺍﻋﺩ ﺍﻟﻔﻘﻬﻴﺔ ﻭﺍﻷﺼﻭﻟﻴﺔ‬‫ﻭﺍﻟﻤﻘﺎﺼﺩﻴﺔ ﻭ ﺍﺴﺘﻨﺒﺎﻁ ﻟﺒﻌﺽ ﺍﻟﻘﻭﺍﻋﺩ ﺍﻟﻤﻘﺎﺼﺩﻴﺔ‪.‬‬
‫ ﺍﻟﻔﺼل ﺍﻟﺜﺎﻟﺙ ‪ :‬ﺘﻁﺒﻴﻘﺎﺕ ﻟﺒﻌﺽ ﺍﻟﻘﻭﺍﻋﺩ ﺍﻟﻤﻘﺎﺼﺩﻴﺔ ﻓﻲ‬‫ﺍﻟﻌﺒﺎﺩﺍﺕ ﻭ ﺍﻟﻤﻌﺎﻤﻼﺕ‪.‬‬
‫ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ "ﺗﻄﺒﻴﻘﻲ" ﺩﻭﺭ ﺍﻟﻠﻐﺔ ﻭ ﻣﻮﻗﻒ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻭ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﻭ ﺍﻷﺻﻮﻟﻴﺔ ﻭ ﺍﳌﻘﺎﺻﺪﻳﺔ ﻭ ﺗﻌﺮﻳﻔﺎ‪‬ﺎ ﻭ ﺗﻄﺒﻴﻘﺎﺕ ﻋﻠﻴﻬﺎ‪...‬‬
‫ﲤﻬﻴـﺪ ‪:‬‬
‫ﺇﻥ ﺍﻟﺪﺍﺭﺱ ﻟﻜﺘﺎﺏ )ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ( ﻟﻺﻣﺎﻡ‪ :‬ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻗﺪ ﻳﺘﺒﺎﺩﺭ‬
‫ﻭ‬
‫ﺇﱃ ﻓﻬﻤﻪ ﺃﻧﻪ ﰲ ﺩﻋﻮﺍﻩ ﻹﻗﺎﻣﺔ "ﻋﻠﻢ ﺍﳌﻘﺎﺻﺪ ﺍﻟﺸﺮﻋﻴﺔ " ﺇﳕﺎ ﻳﻘﻮﻡ ﺑﺜﻮﺭﺓ ﻋﻠﻰ ﺑﻌﺾ ﺍﻟﻔﻘﻬﺎﺀ‬
‫ﺍﻷﺻﻮﻟﻴﲔ ﺍﻟﺬﻳﻦ ﺗﻘﻴﺪﻭﺍ ﺑﺎﻟﻨﺺ ‪ ،‬ﻭ ﻭﻗﻔﻮﺍ ﻋﻨﺪ ﺣﺪﻭﺩﻩ ‪ ،‬ﻭﲡﻨﺒﻮﺍ ﺍﻟﺘﺄﻭﻳﻞ ‪ .‬ﻣﻊ ﺍﻟﺮﺟﻮﻉ ﺇﻟﻴﻪ ﰲ‬
‫ﺃﺣﻴﺎﻥ ﻛﺜﲑﺓ ‪ ،‬ﻭﺫﻟﻚ ﻷ‪‬ﻢ ﺭﺃﻭﺍ ﺃﻥ ﻓﻬﻢ ﺍﻟﻨﺺ ﺍﻟﺸﺮﻋﻲ ﻣﻨﻮﻁ ﺑﻔﻬﻢ ﻟﻐﺘﻪ ﰲ ﻧﻈﺮﻫﻢ ﻓﺈﻧﻪ ﻣﺎﺩﺍﻡ‬
‫ﺍﻹﻧﺴﺎﻥ ﻣﺘﻤﻜﻨﺎ ﻣﻦ ﺍﻟﻠﻐﺔ ﻓﻬﻮ ﺑﺬﻟﻚ ﳐﻮﻝ ﻻﺳﺘﺨﺮﺍﺝ ﻣﺪﻟﻮﻝ ﺍﻟﻨﺺ ﺍﻟﺸﺮﻋﻲ‪.‬‬
‫ﻓﻬﻢ ﻳﺮﺑﻄﻮﻥ ﺑﲔ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻻﺳﺘﻨﺒﺎﻁ ﻭﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﻓﻬﻢ ﺍﻟﺪﻻﻟﺔ ﺍﻟﻠﻐﻮﻳﺔ ﻭﻟﺬﻟﻚ ﻳﺮﻯ ﺍﺑﻦ‬
‫ﻋﺎﺷﻮﺭ ﻧﻘﺪﻩ ﻟﺒﻌﺾ ﺭﺟﺎﻝ ﻋﻠﻢ ﺍﻷﺻﻮﻝ ﻭ ﻳﺪﻋﻮ ﺇﱃ ﺇﻗﺎﻣﺔ ﻋﻠﻢ ﺟﺪﻳﺪ ﺃﲰﺎﻩ " ﻋﻠﻢ ﺍﳌﻘﺎﺻﺪ‬
‫ﺍﻟﺸﺮﻋﻴﺔ "ﻭﻫﻮ ﺍﻟﺬﻱ ﺩﻋﺎﻧﺎ ﺇﱃ ﺇﺩﺭﺍﺝ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﺍﻟﺘﻄﺒﻴﻘﻲ ﰲ ﺍﻷﻃﺮﻭﺣﺔ ﻭ ﻧﺮﻣﻲ ﻣﻦ ﺧﻼﻝ ﺫﻟﻚ‬
‫ﺇﱃ ﻫﺪﻓﲔ ﺍﺛﻨﲔ ﳘﺎ ‪:‬‬
‫‪-1‬ﺗﻮﺿﻴﺢ ﻣﻮﻗﻒ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻣﻦ ﻟﻐﺔ ﻛﺄﺩﺍﺓ ﻟﺼﻴﺎﻏﺔ ﺍﻷﺣﻜﺎﻡ ﺍﻟﻔﻘﻬﻴﺔ ﻭﺩﻭﺭﻫﺎ ﰲ ﺍﻻﺳﺘﻨﺒﺎﻁ‬
‫ﺍﻟﺸﺮﻋﻲ ‪.‬‬
‫‪-2‬ﺗﻘﺪﱘ ﺃﻣﺜﻠﺔ ﺗﻄﺒﻴﻘﻴﺔ ﻹﻣﻜﺎﻧﻴﺔ ﺍﺳﺘﺨﺪﺍﻡ ﺍﻟﻠﻐﺔ ﻛﻮﺳﻴﻠﺔ ﻻﺳﺘﻨﺒﺎﻁ ﻣﻘﺎﺻﺪ ﺷﺮﻋﻴﺔ ‪ ،‬ﻭﻗﻮﺍﻋﺪ ﻓﻘﻬﻴﺔ‬
‫ﻭ ﺃﺻﻮﻟﻴﺔ ‪ ،‬ﻭﻣﻘﺎﺻﺪﻳﺔ ﰲ ﺑﻌﺾ ﺍﻷﺣﻜﺎﻡ ﻟﻠﻌﺒﺎﺩﺍﺕ ﻭ ﺍﳌﻌﺎﻣﻼﺕ ‪.‬‬
‫ﻭﺑﻌﺪ ﻫﺬﺍ ﺍﻟﺘﻤﻬﻴﺪ ﳍﺬﺍ ﺍﻟﺒﺎﺏ ﻟﻨﺎ ﺃﻥ ﻧﺴﺄﻝ ‪ :‬ﻣﺎ ﻫﻮ ﻣﻮﻗﻒ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻣﻦ ﺍﻟﻠﻐﺔ ﻭ ﺩﻭﺭﻫﺎ ﰲ‬
‫ﺻﻴﺎﻏﺔ ﺍﻟﻨﺺ ﺍﻟﺸﺮﻋﻲ ﻭﺍﻻﺳﺘﻨﺒﺎﻁ ﺍﻟﻔﻘﻬﻲ ؟‬
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‫ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ "ﺗﻄﺒﻴﻘﻲ" ﺩﻭﺭ ﺍﻟﻠﻐﺔ ﻭ ﻣﻮﻗﻒ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻭ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﻭ ﺍﻷﺻﻮﻟﻴﺔ ﻭ ﺍﳌﻘﺎﺻﺪﻳﺔ ﻭ ﺗﻌﺮﻳﻔﺎ‪‬ﺎ ﻭ ﺗﻄﺒﻴﻘﺎﺕ ﻋﻠﻴﻬﺎ‪...‬‬
‫اﻟﻔﺼﻞ اﻷول‬
‫ﺩﻭﺭ ﺍﻟﻠﻐﺔ ﻭ ﻤﻭﻗﻑ ﺍﻻﻤﺎﻡ ﺍﺒﻥ ﻋﺎﺸﻭﺭ ﻤﻨﻬﺎ ﻓﻲ‬
‫ﺼﻴﺎﻏﺔ ﺍﻟﻨﺹ ﺍﻟﺸﺭﻋﻲ ﻭﺍﻻﺴﺘﻨﺒﺎﻁ‬
‫ﻭ ﻴﺸﺘﻤل ﻋﻠﻰ ﺍﻟﻤﺒﺎﺤﺙ ﺍﻟﺘﺎﻟﻴﺔ ‪:‬‬
‫‪ -‬ﻤﻘـــﺩﻤﺔ ‪:‬‬
‫اﻟﺘﺎﻟﻴﺔﺍﻟﻠﻐﺔ ﻓﻲ ﺼﻴﺎﻏﺔ ﺍﻟﻨﺹ ﺍﻟﺸﺭﻋﻲ‬
‫ﻟﻤﺒﺎﺣﺚ ﺩﻭﺭ‬
‫ﺍﻟﻤﺒﺤﺙ اﺍﻷﻭل ‪:‬‬
‫‬‫وﻳﺸﺘﻤﻞ ﻋﻠﻰ‬
‫ ﻣﻘﺪﻣﺔ‬‫ﻋﺎﺸﻭﺭ ﻤﻥ ﺍﻟﻠﻐﺔ ﻭﺩﻭﺭﻫﺎ‬
‫ﻤﻭﻗﻑ‬
‫ﺍﻹﻤﺎﻡﻓﻲﺍﺒﻥﺻﻴﺎﻏﺔ‬
‫اﻟﻠﻐﺔ‬
‫ﺍﻟﺜﺎﻨﻲ‪: :‬دور‬
‫ﺍﻟﻤﺒﺤﺙاﻷول‬
‫ ‪-‬اﻟﻤﺒﺤﺚ‬‫اﻟﺸﺮﻋﻲ‬
‫ﺍﻟﻔﻘﻬﻲ‬
‫اﻟﻨﺺﺍﻻﺴﺘﻨﺒﺎﻁ‬
‫ﻓﻲ‬
‫ اﻟﻤﺒﺤﺚ اﻟﺜﺎﻧﻲ ‪ :‬دور اﻟﻠﻐﺔ ﻓﻲ اﻻﺳﺘﻨﺒﺎط اﻟﻔﻘﻬﻲ‬‫ﻋﻨﺪ اﻹﻣﺎم اﺑﻦ ﻋﺎﺷﻮر‬
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‫ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ "ﺗﻄﺒﻴﻘﻲ" ﺩﻭﺭ ﺍﻟﻠﻐﺔ ﻭ ﻣﻮﻗﻒ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻭ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﻭ ﺍﻷﺻﻮﻟﻴﺔ ﻭ ﺍﳌﻘﺎﺻﺪﻳﺔ ﻭ ﺗﻌﺮﻳﻔﺎ‪‬ﺎ ﻭ ﺗﻄﺒﻴﻘﺎﺕ ﻋﻠﻴﻬﺎ‪...‬‬
‫ﻣﻘــﺪﻣﺔ ‪:‬‬
‫ﺇﻥ ﻣﺼﺪﺭ ﺍﳌﻘﺎﺻﺪ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻫﻮ ﺍﻟﻨﺺ ﻭﺣﺪﻩ‪ ،‬ﻭﻣﻦ ﲦﺔ ﻓﺈﻥ ﺍﳌﻘﺼﺪ ﺍﻟﺸﺮﻋﻲ ﻻ ﻧﺒﺘﺪﻋﻪ ﻭﻻ‬
‫ﳔﺘﻠﻘﻪ ‪ ،‬ﻭﻟﻜﻨﻨﺎ ﻧﻜﺘﺸﻔﻪ ﺃﻱ ﺃﻧﻪ ﻣﺘﻀﻤﻦ ﰲ ﺍﻟﻨﺺ ﺍﻟﺸﺮﻋﻲ ﺟﻠﻴﺎ ﻛﺎﻥ ﺃﻭ ﺧﻔﻴﺎ ﻭﻳﻘﺘﺼﺮ ﺩﻭﺭﻧﺎ ﳓﻦ‬
‫ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﺍﺳﺘﻨﺘﺎﺟﻪ ﻭﺍﺳﺘﻨﺒﺎﻃﻪ ﻋﻦ ﻃﺮﻳﻖ ﺍﻻﺳﺘﺪﻻﻝ ﻋﻠﻴﻪ ﻣﻦ ﲨﻠﺔ ﻣﻦ ﺍﳌﻌﺎﱂ ﻭﺍﻟﺪﻻﺋﻞ ﺍﻟﱵ ﻣﻨﻬﺎ‬
‫ﻣﺎ ﳒﺪﻩ ﰲ ﺍﻟﻨﺺ ﺫﺍﺗﻪ ‪ ،‬ﻭﻣﻨﻬﺎ ﻣﺎ ﻳﻜﻮﻥ ﺧﺎﺭﺟﻪ ﻛﻤﻨﺎﺳﺒﺔ ﻧﺰﻭﻝ ﺍﻵﻳﺔ‪ ،‬ﺃﻭ ﻗﻮﻝ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻭ ﺃﻓﻌﺎﻟﻪ ‪ ،‬ﻭﺑﺎﳉﻤﻊ ﺑﲔ ﻣﺎ ﻳﺘﻀﻤﻨﻪ ﺍﻟﻨﺺ ‪ ،‬ﻭﺍﻟﺪﻻﺋﻞ ﺍﳋﺎﺭﺟﻴﺔ ﻳﺘﻀﺢ ﺍﳌﻌﲎ ﺍﳌﻘﺼﻮﺩ ‪،‬‬
‫ﻭﻳﺘﻌﺰﺯ ﺑﻪ‪ ،‬ﻓﻨﺤﻜﻢ ﺑﺎﻧﺼﺮﺍﻑ ﺍﻟﻨﺺ ﺇﱃ ﻫﺬﺍ ﺍﳌﻘﺼﺪ ﺃﻭ ﺫﺍﻙ‪ .‬ﺇ ﹰﺫﺍ ﻓﻼ ﻣﻘﺼﺪﺍ ﺷﺮﻋﻴﺎ ﺧﺎﺭﺝ ﺍﻟﻨﺺ‪،‬‬
‫ﻭﻟﻴﺲ ﻷﺣﺪ ﺃﻥ ﻳﺪﻋﻲ ﺑﺄﻱ ﺣﺎﻝ ﻣﻦ ﺍﻷﺣﻮﺍﻝ ﻏﲑ ﺫﻟﻚ‪ ،‬ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺫﻟﻚ ﺃﻥ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ‬
‫ﻛﺄﰊ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ﻭﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ‪-‬ﺭﺿﻰ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺪ ﺍﺟﺘﻬﺪ ﺍ ﰲ ﻗﻀﺎﻳﺎ ﻛﺜﲑﺓ ‪ ،‬ﻭﺃﺻﺪﺭﺍ ﻓﻴﻬﺎ‬
‫ﺃﺣﻜﺎﻣﺎ ﰒ ﻋﺪﻟﻮﺍ ﻋﻨﻬﺎ ﳌﺎ ﺑﻠﻐﺘﻬﻢ ﻧﺼﻮﺹ ﺗﻘﻀﻰ ﲞﻼﻑ ﻣﺎ ﺫﻫﺒﻮﺍ ﺇﻟﻴﻪ‪ ،‬ﻓﺄﺑﻮ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ﺭﺿﻰ ﺍﷲ‬
‫ﻋﻨﻪ ﻗﺪ ﺣﺮﻡ ﺍﳉﺪﺓ ﻟﻸﻡ ﻣﻦ ﺍﳌﲑﺍﺙ ‪ ،‬ﻭﳌﺎ ﺃﺑﻠﻐﻪ ﺃﺣﺪ ﺍﻟﺼﺤﺎﺑﺔ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﺠ ‪‬ﺪﺓﹸ‬
‫ﺕ ﺍﹾﻟ ‪‬‬
‫ﺐ ﹶﺃ‪‬ﻧﻪ‪ ‬ﻗﹶﺎ ﹶﻝ ﺟ‪‬ﺎ َﺀ ِ‬
‫ﺼ ﹶﺔ ﺍ‪‬ﺑ ِﻦ ﺫﹸ ‪‬ﺅ‪‬ﻳ ٍ‬
‫ﻭﺳﻠﻢ‪ -‬ﻗﻀﻰ ﳍﺎ ﺑﺎﻟﺴﺪﺱ ﺗﺮﺍﺟﻊ ﻋﻦ ﺫﻟﻚ )) ‪‬ﻋ ‪‬ﻦ ﹶﻗﺒِﻴ ‪‬‬
‫ﺏ ﺍﻟ ﱠﻠ ِﻪ ‪‬ﺷ ‪‬ﻲﺀٌ ‪‬ﻭﻣ‪‬ﺎ‬
‫ﻚ ﻓِﻲ ِﻛﺘ‪‬ﺎ ِ‬
‫ﺴﹶﺄﻟﹸﻪ‪ِ ‬ﻣﲑ‪‬ﺍﹶﺛﻬ‪‬ﺎ ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟﻬ‪‬ﺎ ﹶﺃﺑ‪‬ﻮ ‪‬ﺑ ﹾﻜ ٍﺮ ﻣ‪‬ﺎ ﹶﻟ ِ‬
‫ﺼﺪ‪‬ﻳ ِﻖ ‪‬ﺗ ‪‬‬
‫ِﺇﻟﹶﻰ ﹶﺃﺑِﻲ ‪‬ﺑ ﹾﻜ ٍﺮ ﺍﻟ ‪‬‬
‫ﺻﻠﱠﻰ ﺍﻟﻠﱠﻬﻢ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻪ ‪‬ﻭ ‪‬ﺳ ﱠﻠ ‪‬ﻢ ‪‬ﺷ ‪‬ﻴﺌﹰﺎ ﻓﹶﺎ ‪‬ﺭ ِﺟﻌِﻲ ‪‬ﺣﺘ‪‬ﻰ ﹶﺃ ‪‬ﺳﹶﺄ ﹶﻝ‬
‫ﻚ ﻓِﻲ ﺳ‪‬ﻨ ِﺔ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟ ﱠﻠ ِﻪ ‪‬‬
‫‪‬ﻋ ِﻠ ‪‬ﻤﺖ‪ ‬ﹶﻟ ِ‬
‫ﺻﻠﱠﻰ ﺍﻟﻠﱠﻬﻢ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻪ ‪‬ﻭ ‪‬ﺳ ﱠﻠ ‪‬ﻢ‬
‫ﻀ ‪‬ﺮﺕ‪ ‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟ ﱠﻠ ِﻪ ‪‬‬
‫ﲑﺓﹸ ‪‬ﺑ ‪‬ﻦ ﺷ‪ ‬ﻌ‪‬ﺒ ﹶﺔ ‪‬ﺣ ‪‬‬
‫ﺱ ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﹾﻟﻤ‪ِ ‬ﻐ ‪‬‬
‫ﺴﹶﺄ ﹶﻝ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﺱ ﹶﻓ ‪‬‬
‫ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﻱ ﹶﻓﻘﹶﺎ ﹶﻝ‬
‫ﺴ ﹶﻠ ‪‬ﻤ ﹶﺔ ﺍﹾﻟﹶﺄ‪‬ﻧﺼ‪‬ﺎ ِﺭ ‪‬‬
‫ﺤ ‪‬ﻤﺪ‪ ‬ﺑ ‪‬ﻦ ‪‬ﻣ ‪‬‬
‫ﻚ ﹶﻏ ‪‬ﻴﺮ‪ ‬ﻙ ﹶﻓﻘﹶﺎ ‪‬ﻡ ﻣ‪ ‬‬
‫ﺱ ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﺃﺑ‪‬ﻮ ‪‬ﺑ ﹾﻜ ٍﺮ ‪‬ﻫ ﹾﻞ ‪‬ﻣ ‪‬ﻌ ‪‬‬
‫ﺴﺪ‪ ‬‬
‫ﹶﺃ ‪‬ﻋﻄﹶﺎﻫ‪‬ﺎ ﺍﻟ ‪‬‬
‫ﺠ ‪‬ﺪﺓﹸ ﺍﹾﻟﹸﺄ ‪‬ﺧﺮ‪‬ﻯ ِﺇﻟﹶﻰ ﻋ‪ ‬ﻤ ‪‬ﺮ ‪‬ﺑ ِﻦ‬
‫ﺕ ﺍﹾﻟ ‪‬‬
‫ﺼﺪ‪‬ﻳ ‪‬ﻖ ﹸﺛ ‪‬ﻢ ﺟ‪‬ﺎ َﺀ ِ‬
‫ﲑﺓﹸ ﹶﻓﹶﺄ‪‬ﻧ ﹶﻔ ﹶﺬﻩ‪ ‬ﹶﻟﻬ‪‬ﺎ ﹶﺃﺑ‪‬ﻮ ‪‬ﺑ ﹾﻜ ٍﺮ ﺍﻟ ‪‬‬
‫ِﻣ ﹾﺜ ﹶﻞ ﻣ‪‬ﺎ ﻗﹶﺎ ﹶﻝ ﺍﹾﻟﻤ‪ِ ‬ﻐ ‪‬‬
‫ﺏ ﺍﻟ ﱠﻠ ِﻪ ‪‬ﺷ ‪‬ﻲﺀٌ ‪‬ﻭﻣ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ﺍﹾﻟ ﹶﻘﻀ‪‬ﺎ ُﺀ ﺍﱠﻟﺬِﻱ‬
‫ﻚ ﻓِﻲ ِﻛﺘ‪‬ﺎ ِ‬
‫ﺴﹶﺄﻟﹸﻪ‪ِ ‬ﻣﲑ‪‬ﺍﹶﺛﻬ‪‬ﺎ ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟﻬ‪‬ﺎ ﻣ‪‬ﺎ ﹶﻟ ِ‬
‫ﺏ ‪‬ﺗ ‪‬‬
‫ﺨﻄﱠﺎ ِ‬
‫ﺍﹾﻟ ‪‬‬
‫‪216‬‬
‫ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ "ﺗﻄﺒﻴﻘﻲ" ﺩﻭﺭ ﺍﻟﻠﻐﺔ ﻭ ﻣﻮﻗﻒ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻭ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﻭ ﺍﻷﺻﻮﻟﻴﺔ ﻭ ﺍﳌﻘﺎﺻﺪﻳﺔ ﻭ ﺗﻌﺮﻳﻔﺎ‪‬ﺎ ﻭ ﺗﻄﺒﻴﻘﺎﺕ ﻋﻠﻴﻬﺎ‪...‬‬
‫ﺱ ﹶﻓِﺈ ِﻥ ﺍ ‪‬ﺟ‪‬ﺘ ‪‬ﻤ ‪‬ﻌ‪‬ﺘﻤ‪‬ﺎ‬
‫ﺴ ‪‬ﺪ ‪‬‬
‫ﻚ ﺍﻟ ‪‬‬
‫ﺾ ‪‬ﺷ ‪‬ﻴﺌﹰﺎ ‪‬ﻭﹶﻟ ِﻜ‪‬ﻨﻪ‪ ‬ﹶﺫِﻟ ‪‬‬
‫ﻀ ‪‬ﻲ ِﺑ ِﻪ ِﺇﻟﱠﺎ ِﻟ ‪‬ﻐ ‪‬ﻴ ِﺮ ِﻙ ‪‬ﻭﻣ‪‬ﺎ ﹶﺃﻧ‪‬ﺎ ِﺑﺰ‪‬ﺍِﺋ ٍﺪ ﻓِﻲ ﺍﹾﻟ ﹶﻔﺮ‪‬ﺍِﺋ ِ‬
‫ﻗﹸ ِ‬
‫ﺖ ِﺑ ِﻪ ﹶﻓﻬ‪ ‬ﻮ ﹶﻟﻬ‪‬ﺎ ((‬
‫ﹶﻓﻬ‪ ‬ﻮ ‪‬ﺑ ‪‬ﻴ‪‬ﻨ ﹸﻜﻤ‪‬ﺎ ‪‬ﻭﹶﺃ‪‬ﻳ‪‬ﺘ ﹸﻜﻤ‪‬ﺎ ‪‬ﺧ ﹶﻠ ‪‬‬
‫‪1‬‬
‫ﻭﻫﺬﺍ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ‪-‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪-‬ﻗﺪ ﺍﺷﺘﻬﺮ ﺑﻜﺜﺮﺓ ﺗﻌﺪﻳﻠﻪ ﻷﺣﻜﺎﻣﻪ ‪ ،‬ﻭﻟﻴﺲ‬
‫ﺫﻟﻚ ﻋﻦ ﺗﺮﺩﺩ ‪ ،‬ﻭﺇﳕﺎ ﻫﻮ ﺑﻔﻌﻞ ﲡﺪﺩ ﻓﻬﻤﻪ ﻧﺘﻴﺠﺔ ﻭﻗﻮﻓﻪ ﻋﻠﻰ ﺁﺛﺎﺭ ﺗﺪﻓﻌﻪ ﺇﱃ ﺍﻷﺧﺬ ﲟﺎ‬
‫ﳚﻌﻠﻪ ﺃﻛﺜﺮ ﺗﻄﺎﺑﻘﺎ ﻣﻊ ﺍﻟﻨﺼﻮﺹ ﺍﻟﺸﺮﻋﻴﺔ‪.‬‬
‫ﻭ ﻫﺬﺍ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ‪-‬ﻛﺮﻡ ﺍﷲ ﻭﺟﻬﻪ‪ -‬ﺑﻠﻐﻪ ﺃﻥ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪ -‬ﻗﺪ‬
‫ﺣﻜﻢ ﺑﺮﺟﻢ ﺍﻣﺮﺃﺓ ﺭﻣﺎﻫﺎ ﺯﻭﺟﻬﺎ ﺑﺎﻟﺰﱏ ﻷ‪‬ﺎ ﺃﳒﺒﺖ ﺑﻌﺪ ﺳﺘﺔ ﺃﺷﻬﺮ ﻓﻘﻂ ﻓﺬﻫﺐ ﺇﱃ ﻋﻤﺮ ﺑﻦ‬
‫ﺕ‬
‫ﺍﳋﻄﺎﺏ ﻭﺫﻛﺮﻩ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ ‪ :‬ﻭ ‪‬ﺣ ‪‬ﻤﻠﹸﻪ‪ ‬ﻭ ِﻓﺼ‪‬ﺎﹸﻟ ‪‬ﻪ ﹶﺛﻠﹶﺎﺛﹸﻮ ﹶﻥ ‪‬ﺷ ‪‬ﻬﺮًﺍ )‪ (2‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ :‬ﻭ‪‬ﺍﹾﻟﻮ‪‬ﺍِﻟﺪ‪‬ﺍ ‪‬‬
‫ﺿ ‪‬ﻌ ‪‬ﻦ ﹶﺃ ‪‬ﻭﻟﹶﺎ ‪‬ﺩ ‪‬ﻫ ‪‬ﻦ ‪‬ﺣ ‪‬ﻮﹶﻟ ‪‬ﻴ ِﻦ ﻛﹶﺎ ِﻣ ﹶﻠ ‪‬ﻴ ِﻦ ِﻟ ‪‬ﻤ ‪‬ﻦ ﹶﺃﺭ‪‬ﺍ ‪‬ﺩ ﹶﺃ ﹾﻥ ‪‬ﻳِﺘ ‪‬ﻢ ﺍﻟ ‪‬ﺮﺿ‪‬ﺎ ‪‬ﻋ ﹶﺔ‬
‫ﻳ‪ ‬ﺮ ِ‬
‫)‪(3‬‬
‫ﻓﻴﻨﺘﻬﻲ ﻋﻤﺮ ﺑﺎﳌﻘﺎﺑﻠﺔ ﺑﲔ ﺍﻟﻨﺼﲔ ﺇﱃ ﺟﻮﺍﺯ ﺃﻥ ﻳﻮﻟﺪ ﺍﳌﻮﻟﻮﺩ ﰲ ﺳﺘﺔ ﺃﺷﻬﺮ ﻓﻴﻌـﺪﻝ ﻋـﻦ ﺣﻜﻤـﻪ‬
‫)*(‬
‫ﺍﻷﻭﻝ‪.‬‬
‫ﻓﺎﳌﻘﺎﺻﺪ ﺍﻟﺸﺮﻋﻴﺔ ﻣﺘﻀﻤﻨﺔ ﰲ ﺍﻟﻨﺼﻮﺹ‪ ،‬ﻓﻤﺎ ﺍﻟﺴﺒﻴﻞ ﺍﻷﻗﻮﻡ ﺇﺫﺍ ﻟﻠﻜﺸﻒ ﻋﻨﻬﺎ‪ ،‬ﻭﺍﻟﺘﻮﺻـﻞ‬
‫ﺇﱃ ﺍﺳﺘﺨﺮﺍﺟﻬﺎ ؟‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ ‪ :‬ﺩﻭﺭ ﺍﻟﻠﻐﺔ ﰲ ﺻﻴﺎﻏﺔ ﺍﻟﻨﺺ ﺍﻟﺸﺮﻋﻲ‪.‬‬
‫ﻻ ﺧﻼﻑ ﻋﻠﻰ ﺃﻥ ﺍﻟﻨﺺ ﺍﻟﺸﺮﻋﻲ ﺳﻮﺍﺀ ﺃ ﻛﺎﻥ ﻗﺮﺁﻧﺎ ﺃﻡ ﺣﺪﻳﺜﺎ ﻧﺒﻮﻳﺎ ﺷﺮﻳﻔﺎ ‪ ،‬ﻫﻮ ﺻﻴﺎﻏﺔ ﻟﻐﻮﻳﺔ‬
‫ﺗﻨﻄﻮﻱ ﻋﻠﻰ ﻣﻌﲎ ﺻﺮﻳﺢ ﺃﻭ ﻣﻀﻤﺮ ‪ ،‬ﻭﻣﻦ ﲦﺔ ﻓﺈﻥ ﺍﻻﻫﺘﺪﺍﺀ ﺇﱃ ﺍﳌﻘﺼﺪ ﺍﻟﺸﺮﻋﻲ ﺍﳌﺘﻀﻤﻦ ﰲ ﺍﻟـﻨﺺ‬
‫ﻻ ﻳﺘﺴﲎ ﺇﻻ ﳌﻦ ﻫﻮ ﻗﺎﺩﺭ ﻋﻠﻰ ﺍﻟﺘﺤﻜﻢ ﰲ ﻫﺬﻩ ﺍﻟﻠﻐﺔ ﲟﺎ ﳚﻌﻠﻪ ﻳﺘﻨﺒﻪ ﺇﱃ ﳐﺘﻠﻒ ﺍﳋﻔﺎﻳﺎ ﺍﳌﻮﺟﻮﺩﺓ ﰲ‬
‫ﺍﻟﻨﺺ ﺍﻟﱵ ﺗﺮﺟﺢ ﻟﻪ ﺍﳌﻌﲎ ﻭﺗﺮﺷﺪﻩ ﺇﻟﻴﻪ‬
‫ﻓﺎﻟﻠﻐﺔ ﺃﺩﺍﺓ ﺿﺮﻭﺭﻳﺔ ﻟﺪﺍﺭﺱ ﻋﻠﻢ ﺍﳌﻘﺎﺻﺪ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻷﻥ ﺍﻟﻮﺣﻲ ﻧﺰﻝ ﻬﺑﺎ ‪ ،‬ﻭﺍﺳﺘﺨﺪﻣﻬﺎ ﺍﻟﺮﺳﻮﻝ‬
‫‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﰲ ﺍﻟﺘﺒﻠﻴــﻎ ﻭ ﺍﻟﺸـﺮﺡ ﻭﺍﻟﺘﺒﺴﻴﻂ‪ ،‬ﻭﻫﺬﺍ ﻃﺒﻘﺎ ﻟﻘﻮﻟﻪ ﺗﻌـﺎﱃ ‪ :‬ﻭﻣ‪‬ـﺎ‬
‫‪ -1‬ﻣﺎﻟﻚ ‪ ،‬ﺍﳌﻮﻃﺄ‪ ،‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﻔﺮﺍﺋﺾ ‪ ،‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ ‪ ،953‬ﻣﻮﺳﻮﻋﺔ ﺍﳊﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ‪ ،‬ﺍﻹﺻﺪﺍﺭ ﺃ‪.1 .2‬ﺑﺐ‬
‫‪ 2‬ﺳﻮﺭﺓ ﺍﻷﺣﻘﺎﻑ‪ ،‬ﺍﻵﻳﺔ ‪.15‬‬
‫‪ 3‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ‪ ،‬ﺍﻵﻳﺔ ‪.233‬‬
‫)*( ﻳﻨﻈﺮ ‪ :‬ﻋﺒﺪ ﺍﻟﺮﲨﻦ ﺟﻼﻝ ﺍﻟﺪﻳﻦ ﺍﻟﺴﻴﻮﻃﻲ ‪ ،‬ﺍﻟﺪﺭ ﺍﳌﺄﺛﻮﺭ ﰲ ﺍﻟﺘﻔﺴﲑ ﺍﳌﺄﺛﻮﺭ ‪ ،‬ﻃﺒﻌﺔ ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ ﻟﺒﻨﺎﻥ ‪1314‬ﻫـ ‪،‬ﺝ‪، 6‬ﺹ‪40‬‬
‫‪217‬‬
‫ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ "ﺗﻄﺒﻴﻘﻲ" ﺩﻭﺭ ﺍﻟﻠﻐﺔ ﻭ ﻣﻮﻗﻒ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻭ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﻭ ﺍﻷﺻﻮﻟﻴﺔ ﻭ ﺍﳌﻘﺎﺻﺪﻳﺔ ﻭ ﺗﻌﺮﻳﻔﺎ‪‬ﺎ ﻭ ﺗﻄﺒﻴﻘﺎﺕ ﻋﻠﻴﻬﺎ‪...‬‬
‫ﻀ ﱡﻞ ﺍﻟ ﱠﻠ ‪‬ﻪ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳﺸ‪‬ﺎ ُﺀ ‪‬ﻭ‪‬ﻳ ‪‬ﻬﺪِﻱ ‪‬ﻣ ‪‬ﻦ ﻳ‪‬ـﺸ‪‬ﺎﺀُ‬
‫ﹶﺃ ‪‬ﺭ ‪‬ﺳ ﹾﻠﻨ‪‬ﺎ ِﻣ ‪‬ﻦ ‪‬ﺭﺳ‪‬ﻮ ٍﻝ ِﺇﻟﱠﺎ ِﺑ ِﻠﺴ‪‬ﺎ ِﻥ ﹶﻗ ‪‬ﻮ ِﻣ ِﻪ ِﻟﻴ‪‬ﺒ‪‬ﻴ ‪‬ﻦ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﹶﻓﻴ‪ِ ‬‬
‫‪‬ﻭﻫ‪ ‬ﻮ ﺍﹾﻟ ‪‬ﻌﺰِﻳ ‪‬ﺰ ﺍﹾﻟ ‪‬‬
‫ﺤﻜِﻴ ‪‬ﻢ )‪ (1‬ﻭ ﻗﻮﻟﻪ ‪ :‬ﻭ ‪‬ﻫﺬﹶﺍ ِﻟﺴ‪‬ﺎﻥﹲ ‪‬ﻋ ‪‬ﺮِﺑ ‪‬ﻲ ‪‬ﻣِﺒﲔ‪‬‬
‫ﻭﻗﻮﻟﻪ ‪ِ :‬ﺇﻧ‪‬ﺎ ﹶﺃ‪‬ﻧ ‪‬ﺰﹾﻟﻨ‪‬ﺎ ‪‬ﻩ ﻗﹸﺮ‪‬ﺁﻧﹰﺎ ‪‬ﻋ ‪‬ﺮﺑِﻴﹰﺎ‬
‫)‪(2‬‬
‫)**(‬
‫ﺻ ‪‬ﺮ ﹾﻓﻨ‪‬ﺎ ﻓِﻴ ِﻪ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻮﻋِﻴ ِﺪ ﹶﻟ ‪‬ﻌ ﱠﻠﻬ‪‬ـ ‪‬ﻢ ‪‬ﻳ‪‬ﺘﻘﹸـﻮ ﹶﻥ ﹶﺃ ‪‬ﻭ‬
‫ﻚ ﺃﹶﻧ ‪‬ﺰﹾﻟﻨ‪‬ﺎﻩ‪ ‬ﹸﻗﺮ‪‬ﺁﻧًﺎ ‪‬ﻋ ‪‬ﺮِﺑﻴ‪‬ﺎ ‪‬ﻭ ‪‬‬
‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ :‬ﻭ ﹶﻛ ﹶﺬِﻟ ‪‬‬
‫ﺤ ِﺪﺙﹸ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ِﺫ ﹾﻛﺮًﺍ‬
‫ﻳ‪ ‬‬
‫)‪(3‬‬
‫ﺖ ﺁﻳ‪‬ﺎ‪‬ﺗ ‪‬ﻪ ﻗﹸﺮ‪‬ﺁﻧﹰﺎ ‪‬ﻋ ‪‬ﺮﺑِﻴﹰﺎ ِﻟ ﹶﻘ ‪‬ﻮ ٍﻡ ‪‬ﻳ ‪‬ﻌ ﹶﻠﻤ‪‬ﻮﻥ‬
‫ﺼ ﹶﻠ ‪‬‬
‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ِ :‬ﻛﺘ‪‬ﺎﺏ‪ ‬ﹸﻓ ‪‬‬
‫)‪(2‬‬
‫ﻭﻃﺒﻘﺎ ﳌﺎ ﺍﺷﺘﻬﺮ ﺑﻪ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻮﺍﺕ ﺍﷲ ﻭﺳﻼﻣﻪ ﻋﻠﻴﻪ ﻣﻦ ﻓﺼﺎﺣﺔ ﺍﻟﺒﻴﺎﻥ ﻓﻘـﺪ )ﺃﻭﰐ ﺟـﻮﺍ ﻣـﻊ‬
‫ﺍﻟﻜﻠﻢ(‪.‬‬
‫ﻭﻫﺬﺍ ﻣﺎ ﻧﺒﻪ ﺇﻟﻴﻪ ﺑﻮﺿﻮﺡ ﺍﻹﻣﺎﻡ‪ :‬ﺃﺑﻮ ﺍﺳﺤﺎﻕ ﺍﻟﺸﺎﻃﱯ ﻋﻨﺪ ﻗﻮﻟﻪ ‪ " :‬ﺇﻥ ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ﻫﻮ ﺍﳌﺘﺮﺟﻢ‬
‫ﻋﻦ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺎﺭﻉ " )‪ . (3‬ﻭﻫﻮ ﻳﺮﻯ ﺃﻥ ﺍﻟﻠﻐﺔ ﺿﻤﻦ ﺍﻷﺩﻭﺍﺕ ﺍﳍﺎﻣﺔ ﺍﻟﱵ ﺗﻌﺮﻑ ﻬﺑـﺎ ﺍﳌﻘﺎﺻـﺪ ‪:‬‬
‫" ﻓﻌﻠﻰ ﺍﻟﻨﺎﻇﺮ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ‪ ،‬ﻭ ﺍﳌﺘﻜﻠﻢ ﻓﻴﻬﺎ ﺃﺻﻮﻻ ﻭ ﻓﺮﻭﻋﺎ ﺃﻣﺮﺍﻥ ﺃﺣﺪﳘﺎ ‪ :‬ﺃﻥ ﻻ ﻳﺘﻜﻠﻢ ﰲ ﺷـﻲﺀ‬
‫ﻣﻦ ﺫﻟﻚ ﺣﱴ ﻳﻜﻮﻥ ﻋﺮﺑﻴﺎ ﺃﻭ ﻛﺎﻟﻌﺮﰊ ‪ ،‬ﺍﻷﻣﺮ ﺍﻟﺜﺎﱐ ‪ :‬ﻓﻼ ﻳﻘﺪﻡ ﻋﻠﻰ ﺍﻟﻘـﻮﻝ ﻓﻴـﻪ ﺩﻭﻥ ﺩﻭﻥ ﺃﻥ‬
‫ﻳﺴﺘﻈﻬﺮ ﺑﻐﲑﻩ ﳑﻦ ﻟﻪ ﻋﻠﻢ ﺑﺎﻟﻌﺮﺑﻴﺔ" )‪(4‬ﻣﻨﻮﻫﺎ ﺑﻀﺮﻭﺭﺓ ﺇﺗﻘﺎﻥ ﺍﻟﻠﻐﺔ ﺍﺗﻘﺎﻧﺎ ﻛﺎﻣﻼ ﳌﻦ ﳜﻮﺽ ﰲ ﺍﻟﻌﻠﻮﻡ‬
‫ﺍﻟﺸﺮﻋﻴﺔ ﻭﻳﻌﲎ ﺑﺎﺳﺘﺨﺮﺍﺝ ﺍﳌﻘﺎﺻﺪ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ ‪ ،‬ﺇﺫ ﺑﺈﻣﻜﺎﻧـﻪ ﺃﻥ ﻳـﺴﻠﻚ ﺳـﺎﻋﺘﻬﺎ ﰲ ‪" :‬‬
‫ﺍﻻﺳﺘﻨﺒﺎﻁ ﻣﻨﻪ ﻭﺍﻻﺳﺘﺪﻻﻝ ﺑﻪ ﻣﺴﻠﻚ ﻛﻼﻡ ﺍﻟﻌﺮﺏ ﰲ ﺗﻘﺮﻳﺮ ﻣﻌﺎﻧﻴﻬـﺎ‪ ،‬ﻭﻣﻨﺎﺯﻋﻬـﺎ ﰲ ﳐﺎﻃﺒﺎ‪‬ـﺎ‬
‫ﺧﺎﺻﺔ ")‪ (5‬ﻓﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﱵ ﻧﺰﻝ ﻬﺑﺎ ﺍﻟﻮﺣﻲ ‪ ،‬ﻭﺗﻜﻠﻢ ﻬﺑﺎ ﺍﻟﺮﺳﻮﻝ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ‪ -‬ﰲ‬
‫ﺍﻟﺘﺒﻠﻴﻎ ‪ ،‬ﳍﺎ ﻗﻮﺍﻋﺪﻫﺎ ﻭﺃﺣﻜﺎﻣﻬﺎ ‪ ،‬ﻭ ﺇﻥ ﺃﺳﺎﺀ ﺍﻟﺘﺄﻭﻳﻞ ﻓﻘﺪ ﻳﻨﺠﻢ ﻋﻦ ﺫﻟﻚ ﳐﺎﻟﻔﺔ ﺍﳌﻘﺼﻮﺩ ﺍﻟـﺸﺮﻋﻲ‬
‫‪ -1‬ﺳﻮﺭﺓ ﺍﺑﺮﺍﻫﻴﻢ ‪ ،‬ﺍﻵﻳﺔ‪.04‬‬
‫‪ -2‬ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ‪ ،‬ﺍﻵﻳﺔ ‪.103‬‬
‫)**( ﺳﻮﺭﺓ ﻳﻮﺳﻒ ﺁﻳﺔ ‪2‬‬
‫‪ - 3‬ﺳﻮﺭﺓ ﻃﻪ ‪ ،‬ﺍﻻﻳﺔ ‪113‬‬
‫)‪-(4‬‬
‫ﺳﻮﺭﺓ ﻓﺼﻠﺖ‪ ،‬ﺍﻵﻳﺔ ‪.3‬‬
‫)‪ (3‬ﺍﻟﺸﺎﻃﱯ ﺃﺑﻮ ﺍﺳﺤﺎﻕ ‪ ،‬ﺍﳌﻮﺍﻓﻘﺎﺕ ‪ ،‬ﺝ‪ ،4‬ﺹ ‪.324‬‬
‫)‪(4‬ﺍﻟﺸﺎﻃﱯ ﺃﺑﻮ ﺍﺳﺤﺎﻕ ‪ ،‬ﺍﻻﻋﺘﺼﺎﻡ‪ ،‬ﺝ‪ ،2‬ﺹ ‪ ، 299،297‬ﻭﻳﻨﻈﺮ ﺍﳌﻮﺍﻓﻘﺎﺕ ‪ ،‬ﺝ‪ { 2‬ﺹ‪ 64‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬
‫)‪ (5‬ﺍﻟﺸﺎﻃﱯ ﺃﺑﻮ ﺍﺳﺤﺎﻕ ‪ ،‬ﺍﳌﻮﺍﻓﻘﺎﺕ ‪ ،‬ﺝ‪ ،1‬ﺹ ‪.44‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ "ﺗﻄﺒﻴﻘﻲ" ﺩﻭﺭ ﺍﻟﻠﻐﺔ ﻭ ﻣﻮﻗﻒ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻭ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﻭ ﺍﻷﺻﻮﻟﻴﺔ ﻭ ﺍﳌﻘﺎﺻﺪﻳﺔ ﻭ ﺗﻌﺮﻳﻔﺎ‪‬ﺎ ﻭ ﺗﻄﺒﻴﻘﺎﺕ ﻋﻠﻴﻬﺎ‪...‬‬
‫ﺫﺍﺗﻪ " ﻓﺈﻥ ﻛﺜﲑﺍ ﻣﻦ ﺍﻟﻨﺎﺱ ﻳﺄﺧﺬﻭﻥ ﺃﺩﻟﺔ ﺍﻟﻘﺮﺁﻥ ﲝﺴﺐ ﻣﺎ ﻳﻌﻄﻴﻪ ﺍﻟﻌﻘﻞ ﻓﻴﻬﺎ ‪ ،‬ﻻ ﲝﺴﺐ ﻣﺎ ﻳﻔﻬـﻢ‬
‫ﻣﻦ ﻃﺮﻳﻖ ﺍﻟﻮﺿﻊ ﻭﰲ ﺫﻟﻚ ﻓﺴﺎﺩ ﻛﺒﲑ ﻭﺧﺮﻭﺝ ﻋﻦ ﻣﻘﺼﻮﺩ ﺍﻟﺸﺎﺭﻉ " )‪.(6‬‬
‫ﻓﺎﻟﺮﻛﻮﻥ ﺇﱃ ﺍﻟﻌﻘﻞ ﺍﻟﺼﺮﻑ ﻻ ﺗﺆﻣﻦ ﻣﻐﺒﺘﻪ‪ ،‬ﻭ ﻳﻨﺘﻬﻲ ﺑﺼﺎﺣﺒﻪ ﺇﱃ ﺍﻟﺰﻟﻞ ﺍﻟﺬﻱ ﻻ ﺗﻘﺎﻝ ﻋﺜﺮﺗﻪ ﻭﻻ‬
‫ﺗﺴﺘﺪﺭﻙ ﻛﺒﻮﺗﻪ‪.‬‬
‫ﻭﺻﺤﻴﺢ ﺃﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺩﻋﺎ ﰲ ﻛﺜﲑ ﻣﻦ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜـﺮﱘ ﺇﱃ ﺍﻋﺘﻤـﺎﺩ ﺍﻟﻌﻘـﻞ‪،‬‬
‫ﻭﺍﻻﺳﺘﻌﺎﻧﺔ ﺑﻪ ‪،‬ﻭﺍﺳﺘﻐﻼﻝ ﻗﺪﺭﺗﻪ ﺍﻟﻔﺎﺋﻘﺔ ﰲ ﺍﺳﺘﺸﻔﺎﻑ ﺍﳊﻘﺎﺋﻖ ‪،‬ﻭﺗﻮﻗﻲ ﺍﳌﻬﺎﻟﻚ ﻭﺍﻷﺧﻄﺎﺭ‪ ،‬ﻭﺇﱃ ﻣﺜﻞ‬
‫ﺫﻟﻚ ﺩﻋﺎ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻜﺮﱘ ﻭﻟﻜﻦ ﺗﻠﻚ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﺳﺘﺨﺪﺍﻡ ﺍﻟﻌﻘﻞ ﱂ ﺗﻜﻦ ﻣﻄﻠﻘﺔ ﻣﻦ ﺍﻟﻘﻴﺪ ‪،‬ﺑﻞ ﻗﻴﺪ‬
‫ﺍﺳﺘﺨﺪﺍﻣﻨﺎ ﻟﻠﻌﻘﻞ ﻭﺍﺳﺘﻐﻼﻝ ﻗﺪﺭﺍﺗﻪ ﺑﺎﳌﻘﺎﺑﻠﺔ ﺑﲔ ﻣﺎ ﻳﻨﺘﻬﻲ ﺇﻟﻴﻪ ﺍﻟﻌﻘﻞ‪ ،‬ﻭﻣﺎ ﻳﻨﺺ ﻋﻠﻴﻪ ﺍﻟﻮﺣﻲ‪ ،‬ﻓﻤـﺎ‬
‫ﻭﺍﻓﻘﻪ ﺃﺧﺬﻧﺎﻩ ﻭﻋﻤﻠﻨﺎ ﺑﻪ‪ ،‬ﻭﺃﻱ ﺭﺃﻱ ﺧﺎﻟﻒ ﻇﺎﻫﺮ ﺍﻟﻨﺺ ‪ ،‬ﺭﻓﻀﻨﺎﻩ ‪ ،‬ﻭﻣﺎ ﺩﺍﻡ ﺍﻟﻨﺺ ﻫﻮ ﺍﻷﺻـﻞ ﻭ‬
‫ﺍﳌﺼﺪﺭ ﻟﻠﻤﻘﺼﺪ ﺍﻟﺸﺮﻋﻲ ﻓﺈﻥ ﺫﻟﻚ ﻳﻘﻀﻲ ﺑﻀﺮﻭﺭﺓ ﺍﻣﺘﻼﻙ ﺍﻟﻮﺳﺎﺋﻞ ﺍﻟﻨﺎﻓـﺬﺓ ﺇﻟﻴـﻪ ‪ ،‬ﻭ ﺍﻷﺩﻭﺍﺕ‬
‫ﺍﳌﺴﺎﻋﺪﺓ ﻋﻠﻰ ﺍﺳﺘﺨﺮﺍﺝ ﻣﻜﻨﻮﻧﻪ ﺣﱴ ﻳﺘﺠﻨﺒﻮﺍ ﺍﻟﻠﺠﻮﺀ ﺇﱃ ﺍﻟﺘﺄﻭﻳﻞ ﺍﻟﻌﻘﻠﻲ ﺑﻐﲑ ﺿﺮﻭﺭﺓ ﻭﻻ ﺣﺎﺟـﺔ‬
‫ﻭﻳﻨﺪﻓﻌﻮﺍ ﰲ ﻃﺮﻳﻘﺔ ﻻ ﺗﺆﻣﻦ ﻣﻐﺒﺘﻬﺎ ‪.‬‬
‫ﻭﻗﺪ ﺭﻭﻱ ﺃﻥ ﺍﺑﻠﻴﺲ – ﻟﻌﻨﻪ ﺍﷲ ‪ -‬ﻣﺎ ﻫﻠﻚ ﻭ ﺑﺎﺀ ﺑﻐﻀﺐ ﻣﻦ ﺍﷲ ﺇﻻ ﻟﻜﻮﻧﻪ ﺍﻋﺘﻤﺪ ﺍﻟﻌﻘﻞ ﻭﺣﺪﻩ‬
‫ﻭ ﻋﻤﻞ ﺑﺎﻟﺮﺃﻱ ﻭﺍﻟﻘﻴﺎﺱ ﻭﱂ ﻳﻨﻈﺮ ﺍﱃ ﺍﻟﺼﺎﻧﻊ ﻓﻘﺎﻝ ‪ )) :‬ﺃﻧ‪‬ﺎ ﺧ‪‬ﲑ ِﻣ‪‬ﻨﻪ‪(1) (( ‬ﻓﻨﻈﺮ ﺇﱃ ﻣﺎﺩﺓ ﺧﻠﻘـﻪ‬
‫ﻭﻣﺎﺩﺓ ﺧﻠﻖ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﻟﻮ ﺃﻧﻪ ﺗﺬﻛﺮ ﺃﻧﻪ ﻣﺄﻣﻮﺭ ‪ ،‬ﻭﺃﻥ ﻋﻠﻴﻪ ﻭﺍﺟﺐ ﺍﻟﻄﺎﻋـﺔ ﳌـﺎ ﻭﻗـﻊ ﰲ‬
‫ﺍﳌﺨﺎﻟﻔﺔ ﺍﻟﱵ ﺃﻫﻠﻜﺘﻪ ‪ ،‬ﻭﻛﺬﻟﻚ ﻗﺎﻟﻮﺍ ﰲ ﺷﺄﻥ ﻓﺮﻋﻮﻥ ‪ ،‬ﻓﺈﻥ ﺳﺒﺐ ﻫﻼﻛﻪ ﻫﻮ ﺍﻟﻌﻤﻞ ﺑﺎﻟﺮﺃﻱ ﺍﶈـﺾ‬
‫ﺃﻣﺎ ﻗﺎﻝ ‪ :‬ﻣ‪‬ﺎ ﹸﺃﺭِﻳ ﹸﻜ ‪‬ﻢ ِﺇﻟﱠﺎ ﻣ‪‬ﺎ ﹶﺃﺭ‪‬ﻯ‬
‫)‪(2‬‬
‫ﻭﺗﻄﺒﻴﻘﺎ ﳌﺎ ﺫﻛﺮ ﻓﺈﻧﻨﺎ ﳒﺪ ﺃﺛﺮ ﺣﺮﻛﺔ ﺍﻻﻋﺮﺍﺏ ﺗﻐﲑ ﺍﳌﻌﲎ ﺍﳌﺮﺍﺩ ‪ ،‬ﻭ ﺩﻟﻴﻠﻨﺎ ﻋﻠﻰ ﺫﻟـﻚ ﺑﺎﳌﺜـﺎﻝ‬
‫ﺍﻟﺘﺎﱄ ‪:‬‬
‫ﻟﻮ ﺍﻓﺘﺮﺿﻨﺎ ﺭﺟﻼ ﻛﺎﻥ ﻟﻪ ﻭﻟﺪ ﻣﺸﺎﻏﺐ ﺍﺧﺘﺼﻢ ﻣﻊ ﺍﳉﲑﺍﻥ ﻓﺠﺎﺀ ﺃﺣﺪﻫﻢ ﺍﱃ ﺃﺑﻴﻪ ﻭﻗﺎﻝ ﻟﻪ ‪:‬‬
‫ﺃﻧﺎ ﻗﺎﺗ ﹲﻞ – ﺑﻀﻤﺘﲔ – ﻭﻟﺪﻙ ‪ ،‬ﰒ ﺑﻌﺪ ﺫﻟﻚ ﻭﻗﻌﺖ ﺧﺼﻮﻣﺔ ﺛﺎﻧﻴﺔ ‪ ،‬ﻭﻗﺘﻞ ﺍﻟﻐﻼﻡ ﻓﻌﻼ ‪ ،‬ﻭﺟﺎﺀ ﺭﺟﻞ‬
‫ﺛﺎﻥ ﺇﱃ ﺃﺑﻴﻪ ﻭﻗﺎﻝ ﻟﻪ ‪ :‬ﺃﻧﺎ ﻗﺎﺗ ﹸﻞ – ﺑﻀﻤﺔ ﻭﺍﺣﺪﺓ – ﻭﻟﺪﻙ‪ .‬ﻭﺍﻓﺘﺮﺿﻨﺎ ﺇﱃ ﺟﺎﻧﺐ ﺫﻟﻚ ﺟﻬﻞ ﻭﺍﻟـﺪ‬
‫)‪ (6‬ﻧﻔﺲ ﺍﻟﺮﺟﻊ ‪ ،‬ﺹ‪44‬‬
‫‪-1‬ﺳﻮﺭﺓ ﺹ ‪ ،‬ﺍﻵﻳﺔ ‪. 76‬‬
‫)‪-(2‬ﺳﻮﺭﺓ ﻏﺎﻓﺮ ﺍﻵﻳﺔ ‪.29‬‬
‫‪219‬‬
‫ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ "ﺗﻄﺒﻴﻘﻲ" ﺩﻭﺭ ﺍﻟﻠﻐﺔ ﻭ ﻣﻮﻗﻒ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻭ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﻭ ﺍﻷﺻﻮﻟﻴﺔ ﻭ ﺍﳌﻘﺎﺻﺪﻳﺔ ﻭ ﺗﻌﺮﻳﻔﺎ‪‬ﺎ ﻭ ﺗﻄﺒﻴﻘﺎﺕ ﻋﻠﻴﻬﺎ‪...‬‬
‫ﺍﻟﻐﻼﻡ ﺑﺎﻟﻨﺤﻮ ﺍﻟﻌﺮﰊ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﺘﻌﺮﻑ ﻋﻦ ﻗﺎﺗﻞ ﻭﻟﺪﻩ ﰲ ﺍﻟـﺮﺟﻠﲔ‪ ،‬ﻓﲑﻓـﻊ ﺍﻷﻣـﺮ ﺇﱃ‬
‫ﺍﻟﻘﺎﺿﻲ‪ ،‬ﻭﺇﻥ ﱂ ﻳﻜﻦ ﺍﻟﻘﺎﺿﻲ ﻋﺎﳌﺎ ﺑﺎﻟﻨﺤﻮ ﻣﺘﻤﺮﺳﺎ ﺑﺎﻟﻠﻐﺔ‪ ،‬ﻓﻘﺪ ﻳﻨﺴﺐ ﺟﺮﳝﺔ‪ ،‬ﺍﻟﻘﺘـﻞ ﺇﱃ ﺍﻟﺮﺟـﻞ‬
‫ﺍﻷﻭﻝ ‪،‬ﻷﻧﻪ ﳛﻤﻞ ﺗﺼﺮﳛﻪ ﻋﻠﻰ ﺍﻹﻗﺮﺍﺭ‪ ،‬ﻭﻫﻮ ﺧﻄﺄ‪ ،‬ﺣﻴﺚ ﺃﻧﻪ ﺑﺘﺼﺮﳛﻪ ﺫﻟﻚ ﻛﺎﻥ ﻳﺘﻮﻋﺪ ﻓﻘـﻂ ‪،‬‬
‫ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﺘﻨﻮﻳﻦ‪ ،‬ﻭﺍﻟﻘﺎﺗﻞ ﺍﻟﻔﻌﻠﻲ ﻟﻠﻐﻼﻡ ﻫﻮ ﺍﻟﺮﺟﻞ ﺍﻟﺜﺎﱐ‪ ،‬ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺫﻟﻚ ﲡﺮﻳﺪ ﻟﻔﻈﺔ‬
‫ﺍﻟﻘﺎﺗﻞ ﻣﻦ ﺍﻟﺘﻨﻮﻳﻦ ‪ ،‬ﻭﻫﺬﺍ ﻣﻦ ﺃﺳﺎﻟﻴﺐ ﺍﻟﻠﻐﺔ ﻭﺃﺳﺮﺍﺭﻫﺎ ﺍﻟﱵ ﻳﻨﺒﻐﻲ ﺍﻟﺘﻌﺮﻑ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺍﻟﺘﻤﺮﺱ ﻬﺑﺎ‪ .‬ﺣﱴ‬
‫ﳓﻜﻢ ﺳﻴﻄﺮﺗﻨﺎ ﻋﻠﻴﻬﺎ ﻭﻧﺴﺘﻔﻴﺪ ﻣﻨﻬﺎ ﺃﻛﱪ ﺍﻟﻔﺎﺋﺪﺓ ﰲ ﳎﺎﻝ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ‪.‬‬
‫ﻭﻫـﺬﺍ ﻋﲔ ﻣﺮﺍﺩ ﺍﻟﺸـﺎﺭﻉ ﻭﺫﻟﻚ ﻫﻮ ﻣﻘﺘﻀـﻰ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﺴﻤـﺤﺔ ﺑﺪﻟﻴﻞ ﻗﻮﻟـﻪ‬
‫ﺴ ‪‬ﺮ ‪‬ﻭﻟﹶﺎ ‪‬ﻳﺮِﻳ ‪‬ﺪ ِﺑ ﹸﻜ ‪‬ﻢ ﺍﹾﻟ ‪‬ﻌﺴ‪‬ﺮ )‪ (1‬ﻭﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ ﻛﺬﻟﻚ ‪ :‬ﻳﺮِﻳ ‪‬ﺪ ﺍﻟ ﱠﻠ ‪‬ﻪ‬
‫ﺗﻌـﺎﱃ‪ " :‬ﻳﺮِﻳ ‪‬ﺪ ﺍﻟ ﱠﻠ ‪‬ﻪ ِﺑ ﹸﻜ ‪‬ﻢ ﺍﹾﻟ‪‬ﻴ ‪‬‬
‫ﻒ ‪‬ﻋ ‪‬ﻨ ﹸﻜ ‪‬ﻢ ‪‬ﻭﺧ‪ِ ‬ﻠ ‪‬ﻖ ﺍﹾﻟﺈِﻧﺴ‪‬ﺎﻥﹸ ‪‬‬
‫ﺨ ﱢﻔ ‪‬‬
‫ﹶﺃ ﹾﻥ ﻳ‪ ‬‬
‫ﺿﻌِﻴﻔﹰﺎ "‬
‫)‪(2‬‬
‫ﻭﺧﻼﺻﺔ ﺍﻟﻘﻮﻝ ‪ :‬ﺃﻥ ﺍﻟﺒﺎﺣﺚ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻋﺎﻣﺔ‪ ،‬ﻭﻋﻠﻢ ﺍﳌﻘﺎﺻﺪ ﺧﺎﺻﺔ ‪ ،‬ﻣﻠﺰﻡ ﲟﻌﺮﻓﺔ ﺍﻟﻠﻐـﺔ‬
‫ﺍﻟﻌﺮﺑﻴﺔ ﺃﺻﻮﻻ ﻭ ﻓﺮﻭﻋﺎ‪ ،‬ﻣﻌﺮﻓﺔ ﺗﻜﻔﻞ ﻟﻪ ﺍﻟﻘﺪﺭﺓ ﺍﻟﻔﻌﻠﻴﺔ ﻋﻠﻰ ﻓﻬﻢ ﺍﻟﻨﺼﻮﺹ ﻭﺍﻟﻮﺻﻮﻝ ﺇﱃ ﻣﻌﺎﻧﻴﻬـﺎ‬
‫ﻇﺎﻫﺮﺓ ﻛﺎﻧﺖ ﺃﻡ ﺧﻔﻴﺔ ‪ :‬ﺫﻟﻚ ﺃﻥ "ﺗﻘﺼﻴﺪ ﺍﻟﺸﺮﻉ ﻭ ﺃﺣﻜﺎﻣﻪ ﻻ ﻳﻜﻮﻥ ﺑﺎﻟﺮﺃﻱ ﺍﳌﺮﺳﻞ‪ ،‬ﻭﻻ ﻳﻜﻮﻥ‬
‫‪ -1‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ‪ ،‬ﺍﻵﻳﺔ ‪.185‬‬
‫‪ -2‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ‪ ،‬ﺍﻵﻳﺔ ‪.28‬‬
‫‪220‬‬
‫ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ "ﺗﻄﺒﻴﻘﻲ" ﺩﻭﺭ ﺍﻟﻠﻐﺔ ﻭ ﻣﻮﻗﻒ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻭ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﻭ ﺍﻷﺻﻮﻟﻴﺔ ﻭ ﺍﳌﻘﺎﺻﺪﻳﺔ ﻭ ﺗﻌﺮﻳﻔﺎ‪‬ﺎ ﻭ ﺗﻄﺒﻴﻘﺎﺕ ﻋﻠﻴﻬﺎ‪...‬‬
‫)‪(1‬‬
‫ﺑﺎﳍﻮﻯ ﻭ ﺍﻟﺘﺸﻬﻲ ﻭﻻ ﺑﺎﻟﺘﺨﻤﲔ ﻭﺍﻟﺘﻤﲏ " ﻓﻠﺬﻟﻚ ﻣﻨﻬﺞ ‪ ،‬ﻭ ﻭﺳـﺎﺋﻞ ﻭﺃﺩﻭﺍﺕ‪ ،‬ﻭﻣـﻦ ﺃﺑـﺮﺯ‬
‫ﺍﻷﺩﻭﺍﺕ ﺍﻟﱵ ﻋﻠﻴﻪ ﺍﻣﺘﻼﻛﻬﺎ ﻫﻲ ﻧﺎﺣﻴﺔ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ ‪ :‬ﻣﻮﻗﻒ ﺍﻹﻣﺎﻡ‪ :‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻣﻦ ﺍﻟﻠﻐﺔ ﻭﺩﻭﺭﻫﺎ ﰲ ﺍﻻﺳﺘﻨﺒﺎﻁ ﺍﻟﻔﻘﻬﻲ ‪.‬‬
‫ﻗﺪ ﻳﺘﺒﺎﺩﺭ ﺇﱃ ﺫﻫﻦ ﺍﳌﻄﻠﻊ ﻋﻠﻰ ﻛﺘﺎﺏ " ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ " ﻟﻺﻣﺎﻡ‪ :‬ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ‬
‫ﻋﺎﺷﻮﺭ ﺃﻧﻪ ﻳﻘﻠﻞ ﻣﻦ ﺃﳘﻴﺔ ﺍﻟﻠﻐﺔ ‪ ،‬ﻭﺃﺛﺮﻫﺎ ﰲ ﺍﺳﺘﻨﺒﺎﻁ ﺍﳌﻘﺎﺻﺪ ﺍﻟﺸﺮﻋﻴﺔ ‪ ،‬ﻭﺍﻟﻜﺸﻒ ﻋﻨﻬﺎ‪ ،‬ﻭﺍﻻﻫﺘﺪﺍﺀ‪،‬‬
‫ﺇﻟﻴﻬﺎ ‪ ،‬ﻭﻧﺴﺘﺄﻧﺲ ﺇﱃ ﺫﻟﻚ ﺑﻘﻮﻝ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ‪ ":‬ﻭﻣﻦ ﻫﻨﺎ ﻳﻘﺼﺮ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﻭﻳﺘﻮﺣﻞ ﰲ‬
‫ﺧﻀﺨﺎﺽ ﻣﻦ ﺍﻷﻏﻼﻁ ‪ ،‬ﺣﲔ ﻳﻘﺘﺼﺮ ﰲ ﺍﺳﺘﻨﺒﺎﻁ ﺃﺣﻜﺎﻡ ﺍﻟﺸﺮﻳﻌﺔ ﻋﻠﻰ ﺍﻋﺘﺼﺎﺭ ﺍﻷﻟﻔﺎﻅ ﻭﻳﻮﺟﻪ ﺭﺃﻳﻪ‬
‫ﺇﱃ ﺍﻟﻠﻔﻆ ﻣﻘﺘﻨﻌﺎ ﺑﻪ‪ ،‬ﻓﻼ ﻳﺰﺍﻝ ﻳﻘﻠﺒﻪ ﻭﳛﻠﻠﻪ ‪ ،‬ﻭﻳﺄﻣﻞ ﺃﻥ ﻳﺴﺘﺨﺮﺝ ﻟﺒﻪ‪ (2) ".‬ﻭﻣﻦ ﻫﻨﺎ ﻧﺮﻯ ﺧﻼﻑ ﻣﺎ‬
‫ﻳﺒﺪﻭ ﻣﻦ ﺍﻟﻨﺺ ﺇﺫ ﺇﻥ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻛﺎﻥ ﺃﺑﻌﺪ ﺍﻟﻨﺎﺱ ﻋﻦ ﺍﻟﺘﻨﻜﺮ ﻟﻠﻐﺔ ‪ ،‬ﺃﻭ ﲡﺎﻫﻞ ﻣﺎﳍﺎ ﻣﻦ‬
‫ﺃﳘﻴﺔ ‪ ،‬ﺇﳕﺎ ﺫﻛﺮ ﺫﻟﻚ ﻣﻦ ﺑﺎﺏ ﺍﻟﺘﻨﺒﻴﻪ‪ ،‬ﺇﱃ ﺃﻥ ﻣﻌﺮﻓﺔ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺑﺎﻋﺘﺒﺎﺭﻫﺎ ﻟﻐﺔ ﺍﻟﻨﺺ ﺍﻟﺸﺮﻋﻲ ﳎﺮﺩ‬
‫ﻣﻌﺮﻓﺔ ﻗﺎﻣﻮﺳﻴﺔ ﻻ ﻳﻜﻔﻰ ﰲ ﺍﺳﺘﻨﺒﺎﻁ ﺍﳌﻘﺎﺻﺪ ﺍﻟﺸﺮﻋﻴﺔ ‪ ،‬ﻭﺇﳕﺎ ﻳﻨﺒﻐﻲ ﳌﺴﺘﺨﺪﻣﻬﺎ ﺃﻥ ﻳﻜﻮﻥ ﻗﺪ ﺗﺸﺮﻬﺑﺎ‬
‫ﻭﺗﺸﺒﻊ ﻬﺑﺎ ‪ ،‬ﻭﲤﺮﺱ ﲟﺨﺘﻠﻒ ﺃﺳﺎﻟﻴﺒﻬﺎ ﺣﱴ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﳝﻴﺰ ﺑﲔ ﺍﳌﻌﲎ ﺍﻟﺼﺮﻳﺢ ﻭﺍﳌﻌﲎ ﺍﳋﻔﻲ‪.‬‬
‫ﻓﺎﻹﻣﺎﻡ‪ :‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﺑﺮﺃﻳﻪ ﺫﻟﻚ ﻳﺮﻣﻰ ﺇﱃ ﺃﻥ ﺍﻟﻠﻐﺔ ﻻ ﺗﻌﺘﻤﺪ ﰲ ﺍﻟﺘﻌﺒﲑ ﻋﻦ ﺩﻻﻻ‪‬ﺎ ﺍﻟﺘﻌﺒﲑ ﺍﳌﺒﺎﺷﺮ‬
‫ﻭﺣﺪﻩ‪ ،‬ﺑﻞ ﻗﺪ ﺗﺴﺘﺨﺪﻡ ﺃﺳﺎﻟﻴﺐ ﻣﺘﻌﺪﺩﺓ ﰲ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﺃﻏﺮﺍﺿﻬﺎ ﺇﺫ ﻗﺪ ﺗﺴﺘﺨﺪﻡ ﻟﻔﻈﺎ ﻻ ﺗﺮﻳﺪ ﺑﻪ‬
‫ﻣﻌﻨﺎﻩ ﺍﻟﻘﺮﻳﺐ ﺍﻟﺬﻱ ﻳﺘﺒﺎﺩﺭ ﺇﱃ ﺍﻟﺬﻫﻦ ﻓﻮﺭ ﲰﺎﻋﻪ‪ ،‬ﻭﺇﳕﺎ ﺗﺮﻳﺪ ﺑﻪ ﻣﻌﲎ ﺁﺧﺮ ﺑﻌﻴﺪﺍ ﻻ ﻳﻬﺘﺪﻱ ﺇﻟﻴﻪ‬
‫ﺍﻟﻘﺎﺭﺉ ﺃﻭ ﺍﻟﺴﺎﻣﻊ ﺇﻻ ﺑﺎﻻﺳﺘﻌﺎﻧﺔ ﺑﻮﺳﺎﺋﻞ ﻣﻦ ﺍﻟﻠﻐﺔ ﺫﺍ‪‬ﺎ ‪ ،‬ﻛﺴﻴﺎﻕ ﺍﻟﻜﻼﻡ ﺃﻭ ﺑﻮﺳﺎﺋﻞ ﺧﺎﺭﺟﻬﺎ‬
‫ﻛﺎﳌﻘﺎﻡ ﺍﻟﺬﻱ ﻗﻴﻞ ﻓﻴﻪ ﻫﺬﺍ ﺍﻟﻜﻼﻡ " ﻭﻟﻜﻦ ﺗﻔﺎﻭﺕ ﺩﻻﻟﺔ ﺃﻟﻔﺎﻅ ﺍﻟﻠﻐﺎﺕ ﻭﺩﻻﻟﺔ ﺃﻧﻮﺍﻉ ﻛﻼﻡ ﺍﻟﻠﻐﺔ‬
‫ﺍﻟﻮﺍﺣﺪﺓ ﺗﻔﺎﻭﺗﺎ ﰲ ﺗﻄﺮﻕ ﺍﻻﺣﺘﻤﺎﻝ ﺇﱃ ﺍﳌﺮﺍﺩ ﺑﺬﻟﻚ ﺍﻟﻜﻼﻡ‪ ،‬ﻓﺒﻌﺾ ﺃﻧﻮﺍﻉ ﺍﻟﻜﻼﻡ ﻳﺘﻄﺮﻗﻪ ﺍﺣﺘﻤﺎﻝ‬
‫)‪-(1‬ﺍﻟﺮﻳﺴﻮﱐ ﺃﲪﺪ ‪ ،‬ﺍﻟﻔﻜﺮ ﺍﳌﻘﺎﺻﺪﻱ ﻗﻮﺍﻋﺪﻩ ﻭﻓﻮﺍﺋﺪﻩ ‪،‬ﻣﻨﺸﻮﺭﺍﺕ ﺟﺮﻳﺪﺓ ﺍﻟﺰﻣﻦ ‪ ،‬ﺩﻁ‪،1999 ،‬ﺹ ‪.60‬‬
‫)‪ -(2‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ‪ ،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺹ ‪.27‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ "ﺗﻄﺒﻴﻘﻲ" ﺩﻭﺭ ﺍﻟﻠﻐﺔ ﻭ ﻣﻮﻗﻒ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻭ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﻭ ﺍﻷﺻﻮﻟﻴﺔ ﻭ ﺍﳌﻘﺎﺻﺪﻳﺔ ﻭ ﺗﻌﺮﻳﻔﺎ‪‬ﺎ ﻭ ﺗﻄﺒﻴﻘﺎﺕ ﻋﻠﻴﻬﺎ‪...‬‬
‫ﺃﻛﺜﺮ ﳑﺎ ﻳﺘﻄﺮﻕ ﺇﱃ ﺑﻌﺾ ﺁﺧﺮ‪ ،‬ﻭﺑﻌﺾ ﺍﳌﺘﻜﻠﻤﲔ ﺃﻗﺪﺭ ﻋﻠﻰ ﻧﺼﺐ ﺍﻟﻌﻼﻣﺎﺕ ﰲ ﻛﻼﻣﻪ ﻋﻠﻰ ﻣﺮﺍﺩﻩ‬
‫)‪(1‬‬
‫ﻣﻨﻪ ﻣﻦ ﺑﻌﺾ ﺁﺧﺮ"‬
‫ﻓﻬﻨﺎﻙ ﺗﻔﺎﻭﺕ ﰲ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻟﺘﻌﺒﲑ ﻭﺍﻟﺘﺒﻠﻴﻎ‪ ،‬ﻭﻫﺬﺍ ﻳﻘﺘﻀﻲ ﺑﺎﻟﻀﺮﻭﺭﺓ ﻭﺟﻮﺩ ﺗﻔﺎﻭﺕ ﰲ ﺍﻟﻘـﺪﺭﺓ‬
‫ﻋﻠﻰ ﺍﻟﻔﻬﻢ ﻭﺍﻻﻫﺘﺪﺍﺀ ﺇﱃ ﻣﺮﺍﺩ ﺍﻟﺴﺎﻣﻊ "ﻋﻠﻰ ﺃﻥ ﺣﻆ ﺍﻟﺴﺎﻣﻌﲔ ﻟﻠﻜﻼﻡ ﰲ ﻣﻘﺪﺍﺭ ﺍﻻﺳـﺘﻔﺎﺩﺓ ﻣﻨـﻪ‬
‫ﻣﺘﻔﺎﻭﺕ ﺃﻳﻀﺎ ﲝﺴﺐ ﺗﻔﺎﻭﺕ ﺃﺫﻫﺎ‪‬ﻢ ﻭﳑﺎﺭﺳﺘﻬﻢ ﻷﺳﺎﻟﻴﺐ ﻟﻐﺔ ﺫﻟﻚ ﺍﻟﻜﻼﻡ ﻭﻷﺳـﺎﻟﻴﺐ ﺻـﻨﻒ‬
‫)‪(2‬‬
‫ﺍﳌﺘﻜﻠﻢ ﺑﺬﻟﻚ ﺍﻟﻜﻼﻡ "‬
‫ﻭﻟﺬﺍ ﳒﺪ ﺃﻥ ﺍﻟﻔﻘﻴﻪ ﺍ‪‬ﺘﻬﺪ ﰲ ﺣﺎﺟﺔ ‪-‬ﺇﱃ ﺟﺎﻧﺐ ﻣﻌﺮﻓﺘﻪ ﺑﺎﻟﻠﻐﺔ ﻭﺗﻀﻠﻌﻪ ﻓﻴﻬﺎ‪ -‬ﺇﱃ ﺃﺻﻨﺎﻑ ﻭﺃﻟﻮﺍﻥ‬
‫ﻣﻦ ﺍﳌﻌﺎﺭﻑ ﺍﻷﺧﺮﻯ ﺣﱴ ﻳﺄﻣﻦ ﺍﻟﺰﻟﻞ ‪ ،‬ﻭﻳﺘﺠﻨﺐ ﺍﳋﻄﺄ ﰲ ﺗﺄﻭﻝ ﺍﻟﻨـﺼﻮﺹ ﺍﻟـﺸﺮﻋﻴﺔ‪ ،‬ﻛـﺎﻟﻌﻠﻢ‬
‫ﺑﺎﻟﻘﺮﺍﺀﺍﺕ ﻭﺃﺳﺒﺎﺏ ﺍﻟﱰﻭﻝ ‪ ،‬ﻭﺍﻟﻨﺎﺳﺦ ﻭﺍﳌﻨﺴﻮﺥ ‪ ،‬ﻭﺍﻟﻌﻤﻞ ﲟﺼﻄﻠﺢ ﺍﳊﺪﻳﺚ ﻭﺍﻟﺴﲑﺓ ﺍﻟﻨﺒﻮﻳﺔ ‪ ،‬ﻭﺁﺛﺎﺭ‬
‫ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﲔ‪ ،‬ﻭﺇﻥ ﻣﻌﺮﻓﺔ ﺫﻟﻚ ﻛﻠﻪ ﻻ ﺗﻘﻞ ﺃﳘﻴﺘﻪ ‪ ،‬ﻭﺁﺛﺎﺭﻩ ﻋﻦ ﻣﻌﺮﻓﺘﻪ ﺑﺎﻟﻠﻐﺔ ﻷ‪‬ﺎ ﺗﺴﻬﻢ ﺇﱃ‬
‫ﺣﺪ ﻛﺒﲑ ﰲ ﻣﺴﺎﻋﺪﺗﻪ ﻋﻠﻰ ﺣﺴﻦ ﻓﻬﻢ ﺩﻻﻻﺕ ﺍﻷﻟﻔﺎﻅ ﻟﻠﻨﺺ ﺍﻟﺸﺮﻋﻲ ﻗﺮﺁﻧﺎ ﻛﺮﳝﺎ ﻛﺎﻥ ﺃﻭ ﺣﺪﻳﺜﺎ‬
‫ﻧﺒﻮﻳﺎ ﺷﺮﻳﻔﺎ "ﻓﺈﻳﺎﻙ ﺃﻥ ﺗﺘﻮﻫﻢ ﺃﻥ ﺑﻌﺾ ﺍﻷﺣﻜﺎﻡ ﻣﻨﻮﻁ ﺑﺄﲰﺎﺀ ﺍﻷﺷﻴﺎﺀ ﺃﻭ ﺑﺄﺷﻜﺎﳍﺎ ﺍﻟﺼﻮﺭﻳﺔ ﻏـﲑ‬
‫)*(‬
‫ﺍﳌﺴﺘﻮﻓﺎﺓ ﺍﳌﻌﺎﱐ ﺍﻟﺸﺮﻋﻴﺔ ﻓﺘﻘﻊ ﰲ ﺃﺧﻄﺎﺀ ﰲ ﺍﻟﻔﻘﻪ"‬
‫" ﻣﺜﻞ ﻗﻮﻝ ﺑﻌﺾ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﺻﻨﻒ ﻣﻦ ﺍﳊﻴﺘﺎﻥ ﻳﺴﻤﻴﻪ ﺍﻟﺒﻌﺾ ﺧﱰﻳﺮ ﺍﻟﺒﺤﺮ ﺃﻧﻪ ﳛﺮﻡ ﺃﻛﻠﻪ ﻷﻧﻪ‬
‫)‪(3‬‬
‫ﺧﱰﻳﺮ"‬
‫ﻭﻣﻦ ﻫﻨﺎ ﻳﺘﺒﲔ ﻟﻨﺎ ﺃﻥ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻻ ﻳﻠﻐﻲ ﺇﻃﻼﻗﺎ ﺩﻭﺭ ﺍﻟﻠﻐﺔ ﰲ ﺍﻻﺳﺘﻨﺒﺎﻁ‬
‫ﺍﻟﻔﻘﻬﻲ ﺑﻞ ﻳﺆﻛﺪ ﻫﺬﺍ ﺍﻟﺪﻭﺭ ﻭﻳﺪﻋﻤﻪ ﻭﻳﻮﺿﺤﻪ‪ ،‬ﻭﻳﺪﻋﻮ ﺇﱃ ﺗﻌﺰﻳﺰ ﻓﻬﻢ ﺍﻟﺪﻻﻟﺔ ﺍﻟﻠﻐﻮﻳﺔ ﺑﺎﻻﺳﺘﻌﺎﻧﺔ‬
‫ﺑﻮﺳﺎﺋﻞ ﺃﺧﺮﻯ‪ ،‬ﻷﻧﻪ ﻳﺮﻯ ﺃﻥ ﺍﻟﻠﻐﺔ ﺗﺘﻨﻮﻉ ﺑﺘﻨﻮﻉ ﺃﺳﺎﻟﻴﺐ ﺍﻟﺘﻌﺒﲑ ﻓﻴﻬﺎ ﻓﺈ‪‬ﺎ ﺃﻋﺠﺰ ﺃﻥ ﲢﻴﻂ ﲟﺮﺍﺩ‬
‫)‪ -(1‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ‪ ،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺹ ‪.27‬‬
‫)‪ -(2‬ﻧﻔﺲ ﺍﳌﺼﺪﺭ ‪ ،‬ﺹ ‪.27‬‬
‫)*( ﻗﺪ ﻛﺮﻩ ﻣﺎﻟﻚ ﺃﻥ ﻳﺴﻤﻰ ﺧﱰﻳﺮ ﺍﻟﺒﺤﺮ ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻌﺮﰊ ﰲ ﺑﺎﺏ ‪ :‬ﻣﺎﺟﺎﺀ ﰲ ﺍﻟﺼﺪﻕ ﻭﺍﻟﻜﺬﺏ ﻣﻦ ﻛﺘﺎﺑﻪ ﺍﻟﻘﺒﺲ ﻋﻠﻰ ﻣﻮﻃﺄ ﻣﺎﻟﻚ ‪ :‬ﺇﻥ ﻣﺎﻟﻜﺎ ﺳﺌﻞ ﺃﳛﻞ ﺧﱰﻳﺮ ﺍﳌﺎﺀ ؟ ﻓﻘﺎﻝ ﺃﻧﺘﻢ‬
‫ﺗﻌﻘﻮﻟﻮﻥ ﺧﱰﻳﺮ ‪ ،‬ﻭﺇﻧﻪ ﺇﳕﺎ ﻛﺮﻩ ﺇﻃﻼﻕ ﻫﺬﺍ ﺍﻻﺳﻢ ﻋﻠﻰ ﻣﺎ ﳛﻞ ﺃﻛﻠﻪ‪ ) .‬ﻋﻦ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ‪،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻻﺳﻼﻣﻴﺔ ﺹ‪ 105 /‬ﻫﺎﻣﺶ ( ﺍﻫـ‪.‬‬
‫)‪-(3‬‬
‫ﻧﻔﺲ ﺍﳌﺼﺪﺭ ‪ ،‬ﺹ ‪.105‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ "ﺗﻄﺒﻴﻘﻲ" ﺩﻭﺭ ﺍﻟﻠﻐﺔ ﻭ ﻣﻮﻗﻒ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻭ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﻭ ﺍﻷﺻﻮﻟﻴﺔ ﻭ ﺍﳌﻘﺎﺻﺪﻳﺔ ﻭ ﺗﻌﺮﻳﻔﺎ‪‬ﺎ ﻭ ﺗﻄﺒﻴﻘﺎﺕ ﻋﻠﻴﻬﺎ‪...‬‬
‫ﺍﻟﺸﺎﺭﻉ‪ ،‬ﻭﻟﺬﻟﻚ ﻗﺪ ﻳﺸﺤﻦ ﺍﻟﻨﺺ ﺍﻟﻘﺼﲑ ﺑﺎﳌﻌﲎ ﺍﻟﻜﺜﲑ‪ ،‬ﲟﺎ ﻳﻔﺮﺽ ﺍﻻﺳﺘﻌﺎﻧﺔ ﺑﻮﺳﺎﺋﻞ ﻟﻐﻮﻳﺔ ﻭﻏـﲑ‬
‫ﻟﻐﻮﻳﺔ ﻟﻠﻮﺻﻮﻝ ﺇﻟﻴﻪ ﻭﺍﻟﻜﺸﻒ ﻋﻨﻪ‪.‬‬
‫ﻭﳑﺎ ﺳﺒﻖ ﺫﻛﺮﻩ ﻳﺘﺒﲔ ﻟﻨﺎ ﺑﻮﺿﻮﺡ ﻣﻮﻗﻒ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻣﻦ ﺍﻟﻠﻐﺔ ﰲ ﻋﻼﻗﺘـﻬﺎ‬
‫ﺑﺎﻻﺳﺘﻨﺒﺎﻁ ﺍﻟﻔﻘﻬﻲ‪ ،‬ﻭ ﺑﺬﻟﻚ ﻧﻨﻈﺮ ﺇﱃ ﻛﻴﻔﻴﺔ ﺗﻮﻇﻴﻔﻪ ﳍﺎ ﰲ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ‪ ،‬ﻭﺍﻷﺻـﻮﻟﻴﺔ‬
‫ﻭ ﺍﳌﻘﺎﺻﺪﻳﺔ‪ ،‬ﻭﺗﻄﺒﻴﻘﺎ‪‬ﺎ ﰲ ﳎﺎﻝ ﺍﻟﻌﺒﺎﺩﺍﺕ ‪،‬ﻭﺍﳌﻌﺎﻣﻼﺕ ﰲ ﺍﻟﻔﺼﻠﲔ ﺍﻟﻶﺣﻘﲔ ﺇﻥ ﺷﺎﺀ ﺍﷲ‪.‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ "ﺗﻄﺒﻴﻘﻲ" ﺩﻭﺭ ﺍﻟﻠﻐﺔ ﻭ ﻣﻮﻗﻒ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻭ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﻭ ﺍﻷﺻﻮﻟﻴﺔ ﻭ ﺍﳌﻘﺎﺻﺪﻳﺔ ﻭ ﺗﻌﺮﻳﻔﺎ‪‬ﺎ ﻭ ﺗﻄﺒﻴﻘﺎﺕ ﻋﻠﻴﻬﺎ‪...‬‬
‫ﺍﻟﻔﺼـــل ﺍﻟﺜﺎﻨـﻲ‬
‫ﺘﻌـﺭﻴﻔﺎﺕ ﻟﻠﻘـﻭﺍﻋﺩ ﺍﻟﻔﻘﻬﻴﺔ‬
‫ﺍﻷﺼﻭﻟﻴﺔ ﻭ ﺍﻟﻤﻘﺎﺼﺩﻴﺔ ﻭﺍﺴﺘﻨﺒﺎﻁ‬
‫ﻟﺒﻌﺽ ﺍﻟﻘﻭﺍﻋﺩ ﺍﻟﻤﻘﺎﺼﺩﻴﺔ‬
‫ﻭ ﻴﺸﺘﻤل ﻋﻠﻰ ﺍﻟﻤﺒﺎﺤﺙ ﺍﻟﺘﺎﻟﻴﺔ ‪:‬‬
‫ﻤﻘـــﺩﻤﺔ ‪:‬‬
‫ﺍﻟﻤﺒﺤﺙ ﺍﻷﻭل‬
‫‪:‬‬
‫ﺘﻌﺭﻴﻑ ﺍﻟﻘﻭﺍﻋﺩ ﺍﻟﻔﻘﻬﻴﺔ‪،‬ﻭ ﺍﻷﺼﻭﻟﻴﺔ ﻭ ﺍﻟﻤﻘﺎﺼﺩﻴﺔ‪.‬‬
‫ﺍﻟﻤﺒﺤﺙ ﺍﻟﺜﺎﻨﻲ ‪ :‬ﺍﺴﺘﻨﺒﺎﻁ ﻟﺒﻌﺽ ﺍﻟﻘﻭﺍﻋﺩ ﺍﻟﻤﻘﺎﺼﺩﻴﺔ ﺍﻟﺘﻲ ﺘﻀﻤﻨﻬﺎ‬
‫ﻜﺘﺎﺏ ﻤﻘﺎﺼﺩ ﺍﻟﺸﺭﻴﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻟﻺﻤﺎﻡ ﻤﺤﻤﺩ ﺍﻟﻁﺎﻫﺭ ﺍﺒﻥ ﻋﺎﺸﻭﺭ‪.‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ "ﺗﻄﺒﻴﻘﻲ" ﺩﻭﺭ ﺍﻟﻠﻐﺔ ﻭ ﻣﻮﻗﻒ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻭ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﻭ ﺍﻷﺻﻮﻟﻴﺔ ﻭ ﺍﳌﻘﺎﺻﺪﻳﺔ ﻭ ﺗﻌﺮﻳﻔﺎ‪‬ﺎ ﻭ ﺗﻄﺒﻴﻘﺎﺕ ﻋﻠﻴﻬﺎ‪...‬‬
‫ﻣﻘﺪﻣﺔ ‪:‬‬
‫ﺇﻥ ﺑﻘﺎﺀ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻋﻠﻰ ﻣﺎ ﻫﻮ ﻋﻠﻴﻪ ﺻﺎﺭ ﻻ ﻳﻮﺍﻛﺐ ﻣﺘﻄﻠﺒﺎﺕ ﺍﻟﻌﺼﺮ ﻭ ﻣﺴﺘﺠﺪﺍﺗﻪ‬
‫ﳊﻞ ﳌﺸﻜﻼﺕ ﺍﳌﺴﻠﻢ ﺍﳌﻌﺎﺻﺮ ﺍﺳﺘﻠﺰﻡ ﺍﲣﺎﺫ ﻣﺒﺎﺩﺭﺓ ﺗﺘﻴﺢ ﺍﻻﺳﺘﻔﺎﺩﺓ ﳑﺎ ﺍﻧﺘﻬﻰ ﺇﻟﻴﻪ ﻋﻠﻢ ﺃﺻـﻮﻝ‬
‫ﺍﻟﻔﻘﻪ ﻣﻦ ﻧﺘﺎﺋﺞ‪ ،‬ﻭﺗﺴﻬﻢ ﰲ ﺫﺍﺕ ﺍﻟﻮﻗﺖ ﰲ ﲢﺪﻳﺪ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ‪،‬ﻭﻧﻔﺦ ﺍﻟﺮﻭﺡ ﻓﻴـﻪ ﻋـﻦ ﻃﺮﻳـﻖ‬
‫ﺗﻮﺳﻴﻌﻪ ‪ ،‬ﲟﺎ ﻳﺴﺎﻋﺪ ﻋﻠﻰ ﲢﻘﻴﻖ ﻗﺪﺭ ﺃﻛﱪ ﻣﻦ ﺍﻟﺪﻗﺔ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﻭﺫﻟﻚ ﻋـﻦ ﻃﺮﻳـﻖ ﺍﻟﺘﻤﻴﻴـﺰ ﰲ‬
‫ﺍﻻﺧﺘﺼﺎﺹ ﺑﲔ ﻣﻮﺿﻮﻉ ﻭﺁﺧﺮ‪. .‬‬
‫ﻭ ﺍﳊﻞ ﻳﻜﻤﻦ ﰲ ﺗﻔﺮﻳﻌﻪ ﺇﱃ ﻋﻠﻤﲔ ﺍﺛﻨﲔ ﳘﺎ ‪:‬‬
‫‪ - .1‬ﻋﻠﻢ ﺍﻷﺻﻮﻝ‪ :‬ﻭﳜﺘﺺ ﺑﺎﻟﻜﺸﻒ ﻋﻦ ﺍﻟﻜﻠﻴﺎﺕ ﺍﻟﻌﺎﻣﺔ ﻟﻠﺸﺮﻳﻌﺔ‪ ،‬ﻭ ﺍﺳـﺘﻨﺒﺎﻃﻬﺎ ﻣـﻦ‬
‫ﻣﺼﺎﺩﺭﻫﺎ ﻭﻣﻀﺎ‪‬ﺎ ‪ ،‬ﻭﺇﺛﺒﺎﺕ ﻋﻤﻮﻣﻴﺘﻬﺎ ﻭﴰﻮﻟﻴﺘﻬﺎ ﻟﻴﺘﺤﻮﻝ ﺇﱃ ﺃﺣﻜﺎﻡ ﻋﺎﻣﺔ ﺗﺘﺴﻢ ﺑﺎﻟﻘﻄﻊ‬
‫ﻭﺗﺴﻬﻢ ﰲ ﺣﺴﻢ ﻛﻞ ﺧﻼﻑ ﻷﻥ‪.‬‬
‫ﻋﻠﻢ ﺍﻷﺻﻮﻝ ﻫﻮ ﺍﻷﺳﺎﺱ ﻟﻄﺎﻟﺐ‬
‫*‬
‫ﲢﻘﻴﻖ ﻓﺘـﻮﺍﻩ ﻋﻠﻰ ﺇﺗﻘـــﺎﻥ‬
‫ﻋﻠﻢ ﺍﻷﺻﻮﻝ ﳎـﺎﻟـﻪ ﳏــﺪﺩ‬
‫*‬
‫ﰲ ﲝﺚ ﺣﻜﻢ ﺍﻟﺸﺮﻉ ﺑﺎﻟﺘﺒﻴﺎﻥ‬
‫)‪(1‬‬
‫‪ -2‬ﻋﻠﻢ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ‪ :‬ﻭﳜﺘﺺ ﺑﺎﻟﺒﺤﺚ ﰲ ﺍﳌﺒـﺎﺩﺉ ﺍﳌﻌﺘﻤـﺪﺓ ﰲ ﺍﺳـﺘﺨﺮﺍﺝ‬
‫ﺍﳌﻘﺎﺻﺪ ‪ ،‬ﻭﻃﺮﻕ ﺍﻟﺘﻤﺎﺱ ﺍﻷﺩﻟﺔ ﻭﺗﺮﻛﻴﺒﻬﺎ‪ ،‬ﻭﻛﻴﻔﻴﺎﺕ ﺍﺳﺘﻨﺒﺎﻃﻬﺎ ‪.‬‬
‫)‪ -(1‬ﺷﻜﺮﻱ ﻣﺮﺍﺩ ‪ ،‬ﲢﻘﻴﻖ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﻋﻠﻢ ﺍﻷﺻﻮﻝ ﺷﺮﺡ ﺍﶈﻘﻘﺔ ﺍﻟﻨﻮﻧﻴﺔ‪ ،‬ﺩﺍﺭ ﺍﳊﺴﻦ ﻟﻠﻨﺸﺮ ﻭ ﺍﻟﺘﻮﺯﻳﻊ‪ ،‬ﻋﻤﺎﻥ ﺍﻷﺭﺩﻥ‪،‬ﻁ‪1412،1‬ﻫـ‪ 1991-‬ﻡ‪،‬‬
‫ﺹ ‪.05‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ "ﺗﻄﺒﻴﻘﻲ" ﺩﻭﺭ ﺍﻟﻠﻐﺔ ﻭ ﻣﻮﻗﻒ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻭ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﻭ ﺍﻷﺻﻮﻟﻴﺔ ﻭ ﺍﳌﻘﺎﺻﺪﻳﺔ ﻭ ﺗﻌﺮﻳﻔﺎ‪‬ﺎ ﻭ ﺗﻄﺒﻴﻘﺎﺕ ﻋﻠﻴﻬﺎ‪...‬‬
‫ﻭ ﳓﻦ ﻣﻦ ﺧﻼﻝ ﻣﺎ ﻳﻘﺪﻡ ﻟﻨﺎ ﺣﺎﻟﻴﺎ ﻣﻦ ﺩﺭﺍﺳﺎﺕ ﺗﻨﺎﺩﻱ ﺑﺎﻟﺘﺠﺪﻳﺪ ﰲ ﻛﻞ ﺷﻲﺀ ‪ ،‬ﻭ ﺧﺎﺻﺔ‬
‫ﰲ ﺍﻟﻔﻘﻪ ﻭ ﺃﺻﻮﻟﻪ ‪ ،‬ﻭ ﻣﻨﺎﻫﺠﻪ ﺍﻟﱵ " ﳝﻜﻦ ﺍﺳﺘﺜﻤﺎﺭﻫﺎ ﻛﻤﺘﻤﻤﺎﺕ ﻟﻌﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺗﻌﻤﻖ ﺟﻮﺍﻧﺒﻪ‬
‫ﺍﳌﺘﻌﻠﻘﺔ ﻬﺑﺬﻩ ﺍﳉﻮﺍﻧﺐ ﻟﻠﻤﻀﻲ ﺑﺎﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻔﻘﻬﻴﺔ ﺇﱃ ﺃﻋﻠﻰ ﻣﺪﻯ ‪ ،‬ﻣﻦ ﲢﻘﻴﻖ ﻣﻌﺎﱐ ﺍﻟﻨﺼﻮﺹ‪،‬‬
‫ﻭﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ‪،‬ﻭ ﲣﻠﻴﺺ ﺍﻟﻔﻘﻪ ﻣﻦ ﺁﺛﺎﺭ ﻣﺮﺍﺣﻞ ﺍﻟﺘﻘﻠﻴﺪ ‪،‬ﻭ ﺍﳉﻤﻮﺩ ﻭ ﺗﺄﺛﲑ ﺍﻟﻔﻠﺴﻔﺎﺕ ﺍﻟﻴﻮﻧﺎﻧﻴﺔ‬
‫ﻭﺍﻟﻔﺎﺭﺳﻴﺔ ‪،‬ﻭ ﺍﻟﺼﻮﻓﻴﺔ‪ ،‬ﻏﲑ ﺃﻥ ﳑﺎﺭﺳﺔ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻨﻘﺪﻳﺔ ﳏﻔﻮﻑ ﲟﺨﺎﻃﺮ ﻣﻨﻬﺠﻴﺔ‬
‫ﻳﺼﻌﺐ ﲡﺎﻭﺯﻫﺎ ﺩﻓﻌﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻛﻤﺎ ﻳﺴﺘﺤﻴﻞ ﲡﺎﻫﻞ ﺗﻠﻚ ﺍﳌﻨﺎﻫﺞ ﻟﻜﻮ‪‬ﺎ ﻭﺳﻴﻠﺔ ﻓﻌﺎﻟﺔ ﻣﻦ ﻭﺳﺎﺋﻞ‬
‫)‪(1‬‬
‫ﲤﻜﲔ ﺍﻟﺸﺮﻳﻌﺔ ‪،‬ﻭ ﺗﻌﻤﻴﻖ ﻣﻌﺮﻓﺔ ﻧﻈﻤﻬﺎ ﻭ ﻛﻴﻔﻴﺔ ﺍﺳﺘﺜﻤﺎﺭﻫﺎ "‬
‫ﻭ ﻭﺿﻌﻬﺎ ﰲ ﺻﻴﺎﻏﺔ ﻗﻮﺍﻋﺪ ﺗﻨﻈﻴﻤﻴﺔ ﻓﻘﻬﻴﺔ ﻣﻘﺎﺻﺪﻳﺔ ﰲ ﳎﺎﻝ ﺍﳌﻌﺎﻣﻼﺕ ﻋﻠﻰ ﻭﺟﻪ ﺍﳋﺼﻮﺹ‬
‫• ﻗﺼﺪﻳﺔ ﺍﻟﺸﺮﻳﻌﺔ‪.‬‬
‫• ﺇﻥ ﺍﳌﻘﺎﺻﺪ ﺍﻟﺸﺮﻋﻴﺔ ﻣﻌﺘﱪﺓ ﺑﺪﻟﻴﻞ ﺗﺼﺮﻓﺎﺕ ﺍﻟﺮﺳﻮﻝ ‪ρ‬ﻭﺍﻟﺼﺤﺎﺑﺔ‪.‬‬
‫• ﺇﻥ ﺍﻟﻜﺸﻒ ﻋﻦ ﺍﳌﻘﺎﺻﺪ ﺃﻣﺮ ﳑﻜﻦ ﺑﺪﻟﻴﻞ ﺃﻥ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻗﺪ ﻧﺒﻪ ﻭﻟﻮ ﻋﺮﺿﺎ ﺇﱃ‬
‫ﺑﻌﻀﻬﺎ ﰲ ﻛﺘﺒﻬﻢ ‪ ،‬ﺑﻞ ﲡﺎﻭﺯﻭﺍ ﺫﻟﻚ ﺇﱃ ﺍﻗﺘﺮﺍﺡ ﻃـﺮﻕ ﻭﻣـﺴﺎﻟﻚ ﻟﻠﻮﺻـﻮﻝ ﺇﻟﻴﻬـﺎ‬
‫ﻭﺍﻟﻜﺸﻒ ﻋﻨﻬﺎ‪.‬‬
‫• ﺇﻥ ﺍﻟﻀﺒﻂ ﺍﳌﻘﺎﺻﺪﻱ ﻳﺴﺎﻋﺪ ﻋﻠﻰ ﺑﻨﺎﺀ ﻗﻮﺍﻋﺪ ﺷﺮﻋﻴﺔ ﺗﺴﻬﻢ ﰲ ﺗﻨﻈﻴﻢ ﺣﻴﺎﺓ ﺍﳌـﺴﻠﻤﲔ‬
‫ﻷ‪‬ﺎ ﲤﻜﻦ ﻣﻦ ﺣﺴﻢ ﺍﳌﺸﺎﻛﻞ ﺍﻟﱵ ﺗﻄﺮﺣﻬﺎ ﺍﳌﻌﺎﻣﻼﺕ ﺧﺎﺻﺔ‪.‬‬
‫• ﺇﻥ ﻣﻌﺮﻓﺔ ﺍﳌﻘﺎﺻﺪ ‪ ،‬ﻭﺍﻋﺘﺒﺎﺭﻫﺎ ﻋﻨﺪ ﺻﻴﺎﻏﺔ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﺸﺮﻋﻴﺔ ﻫﻲ ﺍﻟﺴﺒﻴﻞ ﺍﻷﻣﺜﻞ ﻟﺼﻴﺎﻧﺔ‬
‫ﺣﺮﻣﺔ ﺍﻟﺸﺮﻳﻌﺔ ﻭﲤﻜﲔ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺍﻟﺘﻄﻮﺭ ﻭﻫﺬﺍ ﻬﺑﺪﻑ ﺇﺛﺒﺎﺕ ﻭﻇﻴﻔﻴﺔ ﻋﻠﻢ ﺍﳌﻘﺎﺻﺪ‪،‬‬
‫ﻭﺃﻧﻪ ﻟﻴﺲ ﺗﺮﻓﺎ ﻧﻈﺮﻳﺎ ﺑﻞ ﻋﻠﻢ ﻟﻪ ﺍﻧﻌﻜﺎﺳﺎﺗﻪ ﺍﻟﻌﻤﻠﻴﺔ ﻋﻠﻰ ﺣﻴﺎﺓ ﺍﻷﻣﺔ ﺃﻓﺮﺍﺩﺍ ﻭﲨﺎﻋﺎﺕ ‪،‬‬
‫ﺷﻌﻮﺑﺎ ﻭﺃﻧﻈﻤﺔ‪.‬‬
‫ﻭﳓﻦ ﻧﺮﻣﻲ ﰲ ﻫﺬﺍ ﺍﳌﺒﺤﺚ ﺇﱃ ﺍﻟﻜﺸﻒ ﻋﻦ ﺑﻌﺾ ﺗﻠﻚ ﺍﻟﻘﻮﺍﻋﺪ ‪ ،‬ﻭﻧﺘﺘﺒﻊ ﺁﺛﺎﺭﻫـﺎ ﺍﻟﺘﻄﺒﻴﻘﻴـﺔ‪،‬‬
‫ﻭﻟﻜﻨﻨﺎ ﻗﺒﻞ ﺃﻥ ﻧﻔﻌﻞ ﺫﻟﻚ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﻌﺮﻑ ﺃﻭﻻ ﻣﺎ ﺍﳌﻘﺼﻮﺩ ﺑﺎﻟﻘﺎﻋﺪﺓ ﻋﺎﻣﺔ ؟ ﻭﻣﺎﺫﺍ ﺗﻌـﲏ ﺍﻟﻘﺎﻋـﺪﺓ‬
‫ﺍﻟﻔﻘﻬﻴﺔ ﻭ ﺍﻷﺻﻮﻟﻴﺔ ﻭ ﺍﳌﻘﺎﺻﺪﻳﺔ‪ .‬ﻭﻣﺎ ﺑﻴﻨﻬﺎ ﻣﻦ ﻓﺮﻭﻕ ؟‪ .‬ﻭﻣﺎ ﻫﻲ ﻣـﺼﺎﺩﺭﻫﺎ ؟‪ .‬ﻭﺫﻟـﻚ ﺣـﱴ‬
‫ﻧﺴﺘﻮﻋﺐ ﺍﳉﻬﺪ ﺍﻟﺬﻱ ﺑﺬﻟﻪ ﺍﻹﻣﺎﻡ‪ :‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﰲ ﺑﻨﺎﺀ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﱵ ﺗﻮﺻﻞ ﺇﻟﻴﻬﺎ ﻭﻧﻘﺪﺭﻩ ﺣﻖ ﻗﺪﺭﻩ‪.‬‬
‫)‪-(1‬ﺍﻟﻘﺎﺳﻢ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﳏﻤﺪ ‪ ،‬ﺍﻹﺻﻼﺡ ﺍﻟﺘﺸﺮﻳﻌﻲ ﰲ ﻣﺼﺮ ‪ ،‬ﳎﻠﺔ ﺍﻟﺒﻴﺎﻥ‪ ،‬ﺍﻟﻌﺪﺩ ‪ ، 169‬ﺭﻣﻀﺎﻥ ‪1422‬ﻫـ ﺩﻳﺴﻤﱪ ‪2001‬ﻡ ‪ ،‬ﺇﻧﺘﺮﻧﺖ‪،‬‬
‫ﻣﻮﻗﻊ ﻫﺘﻤﺎﻱ‪.‬ﻛﻮﻡ‪،‬ﺹ‪.07‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ "ﺗﻄﺒﻴﻘﻲ" ﺩﻭﺭ ﺍﻟﻠﻐﺔ ﻭ ﻣﻮﻗﻒ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻭ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﻭ ﺍﻷﺻﻮﻟﻴﺔ ﻭ ﺍﳌﻘﺎﺻﺪﻳﺔ ﻭ ﺗﻌﺮﻳﻔﺎ‪‬ﺎ ﻭ ﺗﻄﺒﻴﻘﺎﺕ ﻋﻠﻴﻬﺎ‪...‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ ‪ :‬ﺗﻌﺮﻳﻒ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴـﺔ ﻭﺍﻷﺻﻮﻟﻴﺔ ﻭ ﺍﳌﻘﺎﺻﺪﻳﺔ‬
‫‪ (1‬ﺗﻌـﺮﻳﻒ ﺍﻟﻘﺎﻋﺪﺓ ﻟﻐـﺔ ‪:‬‬
‫ﺇﻥ ﻟﻔﻆ ﺍﻟﻘﺎﻋﺪﺓ ‪ ،‬ﻟﻪ ﻋﺪﺓ ﻣﻌﺎ ٍِﻥ ﻭ ﺩﻻﻻﺕ ﻟﻐﻮﻳﺔ ﻣﺘﻨﻮﻋﺔ ‪.‬ﻭ ﺩﻟﻴﻠﻨﺎ ﻋﻠﻰ ﺫﻟﻚ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﻘﺮﺁﻥ‬
‫)‪(1‬‬
‫ﺍﻟﻜﺮﱘ‪ ،‬ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪:‬‬
‫ﻭ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪:‬‬
‫)‪(2‬‬
‫ﻭ ﻣﻦ ﺫﻟﻚ ﳒﺪ ﺃﻥ" ﺍﻟﻘﻮﺍﻋﺪ ﻫﻲ ﺃﺳﺎﻃﲔ ﺍﻟﺒﻴﺖ ‪،‬ﻭ ﺃﺳﺎﺳﻪ ﺍﻟﺬﻱ ﻳﻌﻤﺪﻩ ")‪ ،(3‬ﻭ ﻣﻦ ﺍﻟﺪﻻﻟﺔ ﻋﻠﻰ‬
‫ﻫﺬﺍ ﺍﳌﻌﲎ ﰲ ﻟﻐﺘﻨﺎ ﺍﻟﻌﺮﺑﻴﺔ ﳒﺪ ﻛﻠﻤﺔ " ﻗﻮﺍﻋﺪ ﺍﳍﻮﺩﺝ" ﻭ ﻳﻘﺼﺪ ﺑﻪ ‪ :‬ﺧﺸﺒﺎﺕ ﺃﺭﺑـﻊ ﻣﻌﺘﺮﺿـﺔ ﰲ‬
‫ﺃﺳﻔﻠﻪ‪ ،‬ﺗﺮﻛﺐ ﻋﻠﻴﻪ ﻋﻴﺪﺍﻥ ﺍﳍﻮﺩﺝ")‪ ،(4‬ﻭ ﻛﺬﻟﻚ ﻗﻮﳍﻢ ﺍﳌﺮﺃﺓ ﺍﻟﱵ ﻗﻌﺪﺕ ﻋﻦ ﺍﳊـﻴﺾ ﻭ ﺍﻟـﺰﻭﺍﺝ‬
‫ﻗﺎﻋﺪ‪ ،‬ﻭ ﺩﻟﻴﻞ ﺫﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪:‬‬
‫)‪(5‬‬
‫‪ -1‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ ،‬ﺍﻵﻳﺔ ‪.127‬‬
‫‪ -2‬ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ ‪ ،‬ﺍﻵﻳﺔ ‪. 26‬‬
‫‪ -3‬ﺍﻟﺰﳐﺸﺮﻱ ‪ ،‬ﺍﻟﻜﺸﺎﻑ ﻋﻦ ﺣﻘﺎﺋﻖ ﻏﻮﺍﻣﺾ ﺍﻟﺘﱰﻳﻞ ﻭ ﻋﻴﻮﻥ ﺍﻷﻗﺎﻭﻳﻞ ﰲ ﻭﺟﻮﻩ ﺍﻟﺘﺄﻭﻳﻞ‪،‬ﲢﻘﻴﻖ ﻣﺼﻄﻔﻰ ﺣﺴﲔ ﺃﲪﺪ‪،‬ﺝ‪ ،02‬ﻣﻄﺒﻌﺔ ﺍﻻﺳﺘﻘﺎﻣﺔ ‪،‬‬
‫ﺍﻟﻘﺎﻫﺮﺓ ﻣﺼﺮ ‪ ،‬ﻁ‪1365 ، 1‬ﻫـ ‪1948‬ﻡ‪ ،‬ﺹ ‪.602‬‬
‫‪ -4‬ﺍﺑﻦ ﻣﻨﻈﻮﺭ ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺑﻦ ﻣﻜﺮﻡ ‪ ،‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪ ،‬ﺹ‪.679‬‬
‫‪ -5‬ﺳﻮﺭﺓ ﺍﻟﻨﻮﺭ ‪ ،‬ﺍﻵﻳﺔ ‪.60‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ "ﺗﻄﺒﻴﻘﻲ" ﺩﻭﺭ ﺍﻟﻠﻐﺔ ﻭ ﻣﻮﻗﻒ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻭ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﻭ ﺍﻷﺻﻮﻟﻴﺔ ﻭ ﺍﳌﻘﺎﺻﺪﻳﺔ ﻭ ﺗﻌﺮﻳﻔﺎ‪‬ﺎ ﻭ ﺗﻄﺒﻴﻘﺎﺕ ﻋﻠﻴﻬﺎ‪...‬‬
‫ﻭ ﻗﺪ ﺃﲨﻊ ﺍﻟﻠﻐﻮﻳﻮﻥ ﻋﻠﻰ ﺃﻥ ﺍﻟﻘﺎﻋﺪﺓ ﳍﺎ ﻣﻌﲎ ﻣﺆﺩﺍﻩ ﺃ‪‬ﺎ "ﺍﻷﺳﺎﺱ ﺍﻟﺬﻱ ﻳﺒﲎ ﻋﻠﻴﻪ ﻏﲑﻩ ﻋﻠﻰ ﺃﻧﻪ‬
‫ﻳﻨﺒﻐﻲ ﺃﻥ ﺃﺷﲑ ﺇﱃ ﺃﻥ ﻫﺬﺍ ﺍﻷﺳﺎﺱ ﻗﺪ ﻳﻜﻮﻥ ﻣﺎﺩﻳﺎ ﻛﻤﺎ ﰲ ﻗﻮﺍﻋﺪ ﺍﻟﺒﻴﺖ‪ ،‬ﻭﻗﻮﺍﻋﺪ ﺍﳍﻮﺩﺝ‪ ،‬ﻭ ﻗـﺪ‬
‫ﻳﻜﻮﻥ ﻣﻌﻨﻮﻳﺎ ﻛﻤﺎ ﰲ ﻗﻮﺍﻋﺪ ﺍﻟﻔﻘﻪ ﻭ ﻗﻮﺍﻋﺪ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﻗﻮﺍﻋﺪ ﺍﳌﻨﻄﻖ‪ ،‬ﻭﻗﻮﺍﻋﺪ ﺍﳌﻘﺎﺻﺪ")‪.(1‬‬
‫ﻭ ﻋﻠﻴﻪ ﳚﺐ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﻠﻔﺖ ﺍﻻﻧﺘﺒﺎﻩ ﺇﱃ ﺃﻥ ﻣﻌﲎ ﺍﻟﻘﺎﻋﺪﺓ ﻫﻲ ﺍﻷﺻﻞ‪ ،‬ﻭ ﺍﻷﺻﻞ ﻗﺪ ﻳﻜﻮﻥ ﻣﺎﺩﻳﺎ‬
‫ﻭﻗﺪ ﻳﻜﻮﻥ ﻣﻌﻨﻮﻳﺎ‪ ،‬ﻛﻤﺎ ﺃﺷﺮﻧﺎ ﺇﻟﻴﻪ ﺳﺎﺑﻘﺎ‪.‬‬
‫ﻭ ﻣﻦ ﺫﻟﻚ ﳒﺪ ﺃﻥ ﺍﻟﻘﺎﻋﺪﺓ ﺗﺘﻀﻤﻦ ﻣﻨﻄﻘﺎ ﻭ ﻋﻘﻼ ‪ ،‬ﺍﻟﺜﺒﺎﺕ ﻭ ﺍﻟﺮﺳﻮﺥ ‪ ،‬ﻭ ﺍﻟﺪﻭﺍﻡ ﻣـﺎ ﺩﺍﻣـﺖ‬
‫ﺃﺻﻼ ﻟﻐﲑﻫﺎ‪.‬‬
‫‪ (2‬ﺗﻌـﺮﻳﻒ ﺍﻟﻘﺎﻋﺪﺓ ﺍﺻﻄﻼﺣﺎ ‪:‬‬
‫ﻭ ﻟﻠﻘﺎﻋﺪﺓ ﰲ ﺍﻻﺻﻄﻼﺡ ﻋﺪﺓ ﺗﻌﺮﻳﻔﺎﺕ ﻣﺘﻨﻮﻋﺔ‪ ،‬ﻭ ﻟﻜﻨﻬﺎ ﻣﺘﻘﺎﺭﺑﺔ ﻧﺬﻛﺮ ﻣﻦ ﺃﳘﻬﺎ ‪:‬‬
‫• "ﻗﻀﻴﺔ ﻛﻠﻴﺔ ﻣﻦ ﺣﻴﺚ ﺍﺷﺘﻤﺎﻟﻪ ﺑﺎﻟﻘﻮﺓ ﻋﻠﻰ ﺃﺣﻜﺎﻡ ﺟﺰﺋﻴﺎ‪‬ﺎ ﻭﻣﻮﺿﻮﻋﻬﺎ ﻭ ﺍﺳـﺘﺨﺮﺟﻬﺎ‬
‫ﺗﻔﺮﻳﻌﺎ " )‪.(2‬‬
‫• " ﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﻜﻠﻴﺔ ﺍﻟﱵ ﺗﻌﺮﻑ ﺑﺎﻟﻨﻈﺮ ﰲ ﻗﻀﺎﻳﺎ ﺟﺰﺋﻴﺔ")‪.(3‬‬
‫• " ﻛﻞ ﻛﻠﻲ ﻫﻮ ﺃﺧﺺ ﻣﻦ ﺍﻷﺻﻞ ﻭ ﺳﺎﺋﺮ ﺍﳌﻌﺎﱐ ﺍﻟﻌﻘﻠﻴﺔ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﻭﺃﻋﻢ ﻣﻦ ﺍﻟﻌﻘﻮﺩ ﻭ ﲨﻠﺔ‬
‫ﺍﻟﻀﻮﺍﺑﻂ ﺍﻟﻔﻘﻬﻴﺔ ﺍﳋﺎﺻﺔ ")‪.(4‬‬
‫• " ﺃﺻﻞ ﻛﻞ ﺃﺻﻞ ﻣﻦ ﻋﻠﻮﻡ ﺍﻟﺪﻧﻴﺎ ﻭ ﺍﻟﺪﻳﻦ ")‪.(5‬‬
‫• "ﺃﻣﺮ ﻛﻠﻲ ﻳﻨﻄﺒﻖ ﻋﻠﻰ ﺟﺰﺋﻴﺎﺕ ﻛﺜﲑﺓ‪ ،‬ﺗﻔﻬﻢ ﺃﺣﻜﺎﻣﻬﺎ ﻣﻨﻪ ")‪.(6‬‬
‫• " ﺍﻟﻘﺎﻋﺪﺓ ﻗﻀﻴﺔ ﻛﻠﻴﺔ ﻣﻨﻄﺒﻘﺔ ﻋﻠﻰ ﲨﻴﻊ ﺟﺰﺋﻴﺎ‪‬ﺎ")‪.(7‬‬
‫‪8‬‬
‫• " ﺃﻣﺮ ﻛﻠﻲ ﻳﻨﻄﺒﻖ ﻋﻠﻰ ﲨﻴﻊ ﺟﺰﺋﻴﺎﺗﻪ‪ ،‬ﻣﺜﻞ ﻗﻮﻝ ﺍﻟﻨﺤﺎﺓ ‪ :‬ﺍﻟﻔﺎﻋﻞ ﻣﺮﻓﻮﻋﺎ "‬
‫‪ -1‬ﺍﻟﻜﻴﻼﱐ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺇﺑﺮﺍﻫﻴﻢ ‪،‬ﻗﻮﺍﻋﺪ ﺍﳌﻘﺎﺻﺪ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻃﱯ ﻋﺮﺿﺎ ﻭ ﺩﺭﺍﺳﺔ ﻭ ﲢﻠﻴﻼ ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺩﻣﺸﻖ‪،‬ﺳﻮﺭﻳﺎ‪،‬ﻁ‪2000،1‬ﻡ‪،‬ﺹ ‪.26‬‬
‫‪ -2‬ﺍﳉﺮﺟﺎﱐ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ‪ ،‬ﺍﻟﺘﻌﺮﻳﻔﺎﺕ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪،‬ﻣﺼﺮ‪1408 ،‬ﻫـ ‪1988‬ﻡ ‪ ،‬ﺹ ‪ .171‬ﻧﻘﻼ ﻋﻦ ﺍﻟﻜﻴﻼﱐ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ ‪26‬‬
‫‪-3‬ﺍﻟﻄﻮﰲ ﳒﻢ ﺍﻟﺪﻳﻦ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻋﺒﺪ ﺍﻟﻘﻮﻱ ﺑﻦ ﻋﺒﺪ ﺍﻟﻜﺮﱘ ‪ ،‬ﺷﺮﺡ ﳐﺘﺼﺮ ﺍﻟﺮﻭﺿﺔ‪ ،‬ﲢﻘﻴﻖ ﺩ‪/‬ﻋﺒﺪ ﺍﷲ ﺍﻟﺘﺮﻛﻲ‪ ،‬ﻣﺆﺳﺲ ﺍﻟﺮﺳﺎﻟﺔ‪،‬ﺑﲑﻭﺕ ﻟﺒﻨﺎﻥ ‪ ،‬ﻁ‪،1‬‬
‫‪1408‬ﻫـ‪1987‬ﻡ‪ ،‬ﺹ ‪ .120‬ﻧﻘﻼ ﻋﻦ ﺍﻟﻜﻴﻼﱐ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ ‪26‬‬
‫‪ -4‬ﺍﳌﻘﺮﻱ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺍﲪﺪ ‪،‬ﺍﻟﻘﻮﺍﻋﺪ‪،‬ﲢﻘﻴﻖ ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﲪﻴﺪ‪،‬ﺝ‪،1‬ﺟﺎﻣﻌﺔ ﺃﻡ ﺍﻟﻘﺮﻯ ﻣﻜﺔ‪،‬ﺍﻟﺴﻌﻮﺩﻳﺔ‪،‬ﺩﻁ‪،‬ﺩﺕ‪،‬ﺹ‪.212‬‬
‫ﻧﻘﻼ ﻋﻦ ﺍﻟﻜﻴﻼﱐ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ ‪.26‬‬
‫‪ -5‬ﺯﺭﻭﻕ ﺃﲪﺪ ‪ ،‬ﻗﻮﺍﻋﺪ ﺍﻟﺘﺼﻮﻑ ﺍﻟﻘﺎﻋﺪﺓ‪ ،77‬ﺍﳌﻄﺎﺑﻊ ﺍﳌﻮﺣﺪﺓ ‪ ،‬ﺗﻮﻧﺲ‪ ،‬ﻁ‪1407،1‬ﻫـ‪1987 -‬ﻡ‪ ،‬ﺹ ‪.46‬‬
‫‪ -6‬ﺍﻟﺴﺒﻜﻲ ﺗﺎﺝ ﺍﻟﺪﻳﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ‪ ،‬ﺍﻷﺷﺒﺎﻩ ﻭ ﺍﻟﻨﻈﺎﺋﺮ‪ ،‬ﺣﻘﻘﻪ ﻋﺎﺩﻝ ﺃﲪﺪ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﻣﺼﺮ‪ ،‬ﻁ‪1411،1‬ﻫـ ‪1991‬ﻡ‪ .11/1،‬ﻧﻘﻼ‬
‫ﻋﻦ ﺍﻟﻜﻴﻼﱐ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ ‪ .27‬ﻭ ﺍﻧﻈﺮ ﺍﻟﺰﺣﻴﻠﻲ ﻭﻫﺒﺔ‪ ،‬ﻧﻈﺮﻳﺔ ﺍﻟﻀﺮﻭﺭﺓ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﺹ ‪.193‬‬
‫‪ -6‬ﺻﻠﻴﺒﺎ ﲨﻴﻞ‪ ،‬ﺍﳌﻌﺠﻢ ﺍﻟﻔﻠﺴﻔﻲ‪ ،‬ﺝ‪ ،2‬ﺹ ‪.178‬‬
‫‪ -7‬ﺍﻟﺰﺣﻴﻠﻲ ﻭﻫﺒﺔ‪ ،‬ﻧﻈﺮﻳﺔ ﺍﻟﻀﺮﻭﺭﺓ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﻁ‪1418 ،5‬ﻫـ ‪1997 ،‬ﻡ‪ ،‬ﺹ ‪.193‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ "ﺗﻄﺒﻴﻘﻲ" ﺩﻭﺭ ﺍﻟﻠﻐﺔ ﻭ ﻣﻮﻗﻒ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻭ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﻭ ﺍﻷﺻﻮﻟﻴﺔ ﻭ ﺍﳌﻘﺎﺻﺪﻳﺔ ﻭ ﺗﻌﺮﻳﻔﺎ‪‬ﺎ ﻭ ﺗﻄﺒﻴﻘﺎﺕ ﻋﻠﻴﻬﺎ‪...‬‬
‫ﻫﺬﻩ ﺍﻟﺘﻌﺮﻳﻔﺎﺕ ﻣﺘﻘﺎﺭﺑﺔ ﻭ ﻣﺘﺤﺪﺓ ﰲ ﺍﳌﻌﲎ ﻭﺇﻥ ﺍﺧﺘﻠﻔﺖ ﰲ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺣﻴﺚ ﺗﻔﻴﺪ ﲨﻴﻌﻬﺎ‬
‫ﺃﻥ " ﺍﻟﻘﺎﻋﺪﺓ ﻫﻲ ﺣﻜﻢ ﺃﻭ ﺃﻣﺮ ﻛﻠﻲ ﺃﻭ ﻗﻀﻴﺔ ﻛﻠﻴﺔ ﺗﻔﻬﻢ ﻣﻨﻬﺎ ﺃﺣﻜﺎﻡ ﺍﳉﺰﺋﻴﺎﺕ ﺍﻟﱵ ﺗﻨﺪﺭﺝ ﲢﺖ‬
‫ﻣﻮﺿﻮﻋﻬﺎ ﻭ ﺗﻨﻄﺒﻖ ﻋﻠﻴﻬﺎ "‪.‬‬
‫‪ -3‬ﺗﻌﺮﻳﻒ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ‪:‬‬
‫ﻟﻘﺪ ﺗﻌﺮﻓﻨﺎ ﻋﻠﻰ ﻣﺪﻟﻮﻝ ﺍﻟﻘﺎﻋﺪﺓ ﻋﻤﻮﻣﺎ ﰲ ﺍﻟﻠﻐﺔ ﻭ ﰲ ﺍﻻﺻﻄﻼﺡ ‪،‬ﻭ ﺇﻥ ﺃﺭﺩﻧﺎ ﺃﻥ ﻧﻌﺮﻑ ﺍﻟﻘﺎﻋﺪﺓ‬
‫ﺍﻟﻔﻘﻬﻴﺔ‪ ،‬ﻭﻫﻲ‪ ":‬ﺃﺻﻮﻝ ﻓﻘﻬﻴﺔ ﻛﻠﻴﺔ‪ ،‬ﰲ ﻧﺼﻮﺹ ﻣﻮﺟﺰﺓ ﺩﺳﺘﻮﺭﻳﺔ‪ ،‬ﺗﺘﻀﻤﻦ ﺃﺣﻜﺎﻣﺎ ﺗﺸﺮﻳﻌﻴﺔ ﻋﺎﻣﺔ ﰲ‬
‫ﺍﳊﻮﺍﺩﺙ ﺍﻟﱵ ﺗﺪﺧﻞ ﲢﺖ ﻣﻮﺿﻮﻋﺎ‪‬ﺎ ‪.(1)"...‬‬
‫ﻭ ﻫﻲ ‪ " :‬ﺣﻜﻢ ﺷﺮﻋﻲ ﰲ ﻗﻀﻴﺔ ﺃﻏﻠﺒﻴﺔ‪ ،‬ﻳﺘﻌﺮﻑ ﻣﻨﻬﺎ ﺃﺣﻜﺎﻡ ﻣﺎ ﺩﺧﻞ ﲢﺘﻬﺎ ")‪.(2‬‬
‫ﻭ ﻣﻦ ﺧﻼﻝ ﻫﺬﻩ ﺍﻟﺘﻌﺮﻳﻔﺎﺕ ﻧﺘﻮﺻﻞ ﺇﱃ ﺃﻥ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﻟﻴﺴﺖ ﳏﺼﻮﺭﺓ ﺃﻭ ﳏﺪﺩﺓ ‪ ،‬ﺑـﻞ‬
‫ﳒﺪﻫﺎ ﻣﺒﺜﻮﺛﺔ ﰲ ﻛﺘﺐ ﺍﻟﻔﻘﻪ ﺑﺸﻜﻞ ﻛﺜﲑ‪ ،‬ﻭ ﺧﺎﺻﺔ ﰲ ﻛﺘﺐ ﺍﻟﻔﺘﺎﻭﻯ ﻋﻨﺪ ﻛﻞ ﺍﳌﺬﺍﻫﺐ‪.‬‬
‫ﻭ ﻣﻦ ﺧﺼﻮﺻﻴﺎ‪‬ﺎ ‪ ":‬ﺃ‪‬ﺎ ﲤﺘﺎﺯ ﺑﺈﳚﺎﺯ ﻋﺒﺎﺭﺍ‪‬ﺎ ﻣﻊ ﻋﻤﻮﻡ ﻣﻌﻨﺎﻫﺎ ‪،‬ﻭ ﺳﻌﺔ ﺍﺳـﺘﻌﻤﺎﳍﺎ ﻟﻠﻤـﺴﺎﺋﻞ‬
‫ﺍﳉﺰﺋﻴﺔ ﺇﺫ ﺗﺼﺎﻍ ﺍﻟﻘﺎﻋﺪﺓ ﰲ ﲨﻠﺔ ﻣﻔﻴﺪﺓ ﻣﻜﻮﻧﺔ ﻣﻦ ﻛﻠﻤﺘﲔ‪،‬ﺃﻭ ﺑﻀﻊ ﻛﻠﻤﺎﺕ ﻣﻦ ﺃﻟﻔﺎﻅ ﺍﻟﻌﻤﻮﻡ")‪.(3‬‬
‫ﻭ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﻔﻘﻬﻴﺔ ﻫﻲ ‪ " :‬ﺃﺻﻞ ﻓﻘﻬﻲ ﻛﻠﻲ ﰲ ﻧﺼﻮﺹ ﻣﻮﺟﺰﺓ ﺗﺘﻀﻤﻦ ﺃﺣﻜﺎﻣﺎ ﺗﺸﺮﻳﻌﻴﺔ ﻋﺎﻣﺔ‬
‫ﰲ ﻛﺜﲑﺓ ﻣﻦ ﺍﳊﻮﺍﺩﺙ ﺍﻟﱵ ﺗﺪﺧﻞ ﲢﺖ ﻣﻮﺿﻮﻋﻬﺎ ﲤﻜﻦ ﻣﻦ ﺍﻟﻔﺼﻞ ﻓﻴﻬﺎ ﻭ ﺣﺴﻤﻬﺎ‪ ،‬ﻓﻘﻮﻟﻨﺎ ‪:‬‬
‫•‬
‫ﺃﺻﻞ‪:‬ﻧﻌﲏ ﺃﻥ ﺗﻜﻮﻥ ﻗﺎﺑﻠﺔ ﻷﻥ ﺗﺒﲎ ﻋﻠﻴﻬﺎ ﻗﻮﺍﻋﺪ ﻓﺮﻋﻴﺔ ﺃﺧﺮﻯ ﺗﺘﻢ ﻬﺑﺎ ﺑﻌﻼﻗﺔ ﺃﻭ ﺑﺴﺒﺐ‪.‬‬
‫•‬
‫ﻓﻘﻬﻲ ‪ :‬ﻧﻌﲏ ﺃ‪‬ﺎ ﻣﺴﺘﻤﺪﺓ ﻣﻦ ﺍﳌﺼﺎﺩﺭ ﺍﻟﻔﻘﻬﻴﺔ ﺍﳌﺘﻌﺎﺭﻑ ﻋﻠﻴﻬﺎ ﻭ ﺍﳌﺴﻠﻢ ﻬﺑﺎ‪.‬‬
‫•‬
‫ﻛﻠﻲ ‪ :‬ﻧﻌﲏ ﻟﺰﻭﻡ ﺍﻟﻌﻤﻮﻣﻴﺔ ﳍﺎ ﻓﻼ ﳚﻮﺯ ﺃﻥ ﺗﻜﻮﻥ ﺟﺰﺋﻴﺔ ﺑﻞ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻜﻮﻥ ﺷﺎﻣﻠﺔ ﻋﺎﻣﺔ‪ ،‬ﳝﻜﻦ‬
‫•‬
‫ﺃﻥ ﲢﻤﻞ ﰲ ﻃﻴﺎ‪‬ﺎ ﻗﻮﺍﻋﺪ ﻓﺮﻋﻴﺔ ﻛﺜﲑﺓ‪ ،‬ﻭﺗﺴﺘﻮﺟﺐ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﳉﺰﺋﻴﺎﺕ ﻭ ﺍﳊﻮﺍﺩﺙ‪.‬‬
‫ﰲ ﻧﺼﻮﺹ ﻣﻮﺟﺰﺓ ‪ :‬ﻧﻌﲏ ﺃﻥ ﺗﺴﺒﻚ ﻭ ﺗﺼﺎﻍ‪ ،‬ﺻﻴﺎﻏﺔ ﻟﻐﻮﻳﺔ ﲡﻌﻠﻬﺎ ﻣﻔﻬﻮﻣﺔ ﻭﺍﺿﺤﺔ ﻗﺎﺑﻠﺔ ﻷﻥ‬
‫ﺗﺴﺘﻮﻋﺐ ﻭ ﲢﻔﻆ ‪ ،‬ﻭ ﻳﺴﻬﻞ ﺗﺬﻛﺮﻫﺎ ﲟﺎ ﻳﺘﻴﺢ ﺍﻟﺮﺟﻮﻉ ﺇﻟﻴﻬﺎ ‪.‬‬
‫‪ -1‬ﺍﻟﺰﺭﻗﺎﺀ ﻣﺼﻄﻔﻰ ‪ ،‬ﺍﳌﺪﺧﻞ ﺍﻟﻔﻘﻬﻲ ﺍﻟﻌﺎﻡ ‪،‬ﺝ‪ ، 2‬ﺹ ‪.947‬‬
‫‪ -2‬ﺍﻟﻨﺪﻭﻱ ﻋﻠﻲ ﺍﲪﺪ ‪ ،‬ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ‪ ،‬ﺩﺍﺭ ﺍﻟﻘﻠﻢ‪ ،‬ﻁ‪1406 ،1‬ﻫـ ‪1986‬ﻡ ‪ ،‬ﺹ ‪ .43‬ﻧﻘﻼ ﻋﻦ ﺍﻟﻜﻴﻼﱐ ﺹ ‪.31‬‬
‫‪ -3‬ﺍﻟﺒﻮﺭﻧﻮ ﳏﻤﺪ ﺻﺪﻗﻲ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ‪،‬ﺍﻟﻮﺟﻴﺰ ﰲ ﺇﻳﻀﺎﺡ ﻗﻮﺍﻋﺪ ﺍﻟﻔﻘﻪ ﺍﻟﻜﻠﻴﺔ ‪،‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪،‬ﻁ‪1419 ، 5‬ﻫـ‪1998-‬ﻡ‪ ،‬ﺹ ‪.23‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ "ﺗﻄﺒﻴﻘﻲ" ﺩﻭﺭ ﺍﻟﻠﻐﺔ ﻭ ﻣﻮﻗﻒ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻭ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﻭ ﺍﻷﺻﻮﻟﻴﺔ ﻭ ﺍﳌﻘﺎﺻﺪﻳﺔ ﻭ ﺗﻌﺮﻳﻔﺎ‪‬ﺎ ﻭ ﺗﻄﺒﻴﻘﺎﺕ ﻋﻠﻴﻬﺎ‪...‬‬
‫•‬
‫ﺗﺘﻀﻤﻦ ﺃﺣﻜﺎﻣﺎ ﺷﺮﻋﻴﺔ ﻋﺎﻣﺔ ‪ :‬ﻧﻌﲏ ﺑﺬﻟﻚ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻨﺼﻮﺹ ﺩﺍﻟﺔ ﻋﻠﻰ ﺃﺣﻜﺎﻡ ﺷﺮﻋﻴﺔ ﻭﺍﺿﺤﺔ‬
‫ﺍﻟﺪﻻﻟﺔ ﲝﻴﺚ ﻻ ﳜﺘﻠﻒ ﺣﻮﳍﺎ‪ ،‬ﻭ ﺃﻥ ﺗﻜﻮﻥ ﻋﺎﻣﺔ‪ ،‬ﻧﻌﲏ ﺑﺬﻟﻚ ﺃﻥ ﺗﻜـﻮﻥ ﻗﺎﺑﻠـﺔ ﻻﺳـﺘﻴﻌﺎﺏ‬
‫ﺟﺰﺋﻴﺎﺕ ﻛﺜﲑﺓ ﻭ ﺣﻮﺍﺩﺙ ‪.....‬‬
‫• ﰲ ﻛﺜﲑ ﻣﻦ ﺍﳊﻮﺍﺩﺙ ‪ :‬ﻧﻌﲏ ﻬﺑﺎ ﻛﻞ ﻣﺎ ﻳﺴﺘﺨﺪﻡ ﻣﻦ ﻗﻀﺎﻳﺎ ﺑﻔﻌﻞ ﻣﺎ ﻳﻘﺮﺭﻩ ﺍﻟﺘﻄﻮﺭ ﻣﻦ ﺣﻮﺍﺩﺙ‬
‫ﻭ ﻳﻈﻬﺮ ﻣﻦ ﻣﺸﺎﻛﻞ ﺗﺘﺤﻮﻝ ﺇﱃ ﻗﻀﺎﻳﺎ ﻳﺘﻄﻠﺐ ﺍﻟﻔﺼﻞ ﻓﻴﻬﺎ‪.‬‬
‫• ﺗﺪﺧﻞ ﲢﺖ ﻣﻮﺿﻮﻋﻬﺎ ‪ :‬ﻭ ﻧﻌﲏ ﺑﻪ ﻭﺟﻮﺏ ﻗﻴﺎﻡ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﳊﻜﻢ ﺍﻟﻌﺎﻡ ﻭ ﺍﳊﺎﺩﺛﺔ ﺍﳉﺰﺋﻴﺔ‪ ،‬ﻭﺃﻧﻪ‬
‫ﻻ ﻳﺴﺘﻐﺮﻕ ﺇﻻ ﻣﺎ ﺍﻧﺪﺭﺝ ﰲ ﻣﻮﺿﻮﻋﻬﺎ ﺍﻟﺬﻱ ﺟﺎﺀ ﻷﺟﻠﻪ‪.‬‬
‫• ﲤﻜﻦ ﻣﻦ ﺍﻟﻔﺼﻞ ﻓﻴﻬﺎ ﻭ ﺣﺴﻤﻬﺎ ‪ :‬ﻧﻌﲏ ﺑﺬﻟﻚ ﺃﻥ ﻏﺎﻳﺔ ﺍﳊﻜﻢ ﺍﻟﺸﺮﻋﻲ ﻫﻲ ﺣﻞ ﺍﻟﻘـــﻀﺎﻳﺎ‬
‫ﻭ ﺣﺴﻤﻬﺎ ﲟﺎ ﻳﺰﻳﻞ ﺍﳋﻼﻑ ‪ ،‬ﻭ ﲟﺎ ﻳﻌﻴﺪ ﺍﳊﻖ ﺇﱃ ﻧﺼﺎﺑﻪ ﻭﺍﻟﻄﻤﺄﻧﻴﻨﺔ ﺇﱃ ﻧﻔﻮﺱ ﺍﳌﻌﻨﻴــﲔ ﻬﺑﺎ‪،‬‬
‫ﻭ ﻫﺬﺍ ﻳﻘﺘﻀﻲ ﺿﺮﻭﺭﺓ ﺃﻥ ﺍﳊﻜﻢ ﺍﻟﺸﺮﻋﻲ ﺃﺩﺍﺓ ﻓﺼﻞ ﻭ ﺣﺴﻢ‪.‬‬
‫ﻭ ﻧﺄﰐ ﺑﺄﻣﺜﻠﺔ ﺗﻄﺒﻴﻘﻴﺔ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻘﻮﺍﻋﺪ ﺫﺍﺕ ﺍﻟﺸﻤﻮﻝ ﺍﻟﻌﺎﻡ ‪ ،‬ﻭ ﺍﻟﺴﻌﺔ ﺍﻟﻌﻈﻴﻤﺔ ﻟﻠﻔﺮﻭﻉ ﻳﻨﺪﺭﺝ‬
‫ﲢﺖ ﻛﻞ ﻣﻨﻬﺎ ﺟﻞ ﺃﺑﻮﺍﺏ ﺍﻟﻔﻘﻪ ‪،‬ﻭ ﻣﺴﺎﺋﻠﻪ ﻭ ﺃﻓﻌﺎﻝ ﺍﳌﻜﻠﻔﲔ ﻭﻫﺬﻩ ﺍﻟﻘﻮﺍﻋﺪ ﺳﺖ ﻫﻲ ‪:‬‬
‫‪ .1‬ﻗﺎﻋﺪﺓ ‪ :‬ﺇﳕﺎ ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺎﺕ‪ ،‬ﺃﻭ ﺍﻷﻣﻮﺭ ﲟﻘﺎﺻﺪﻫﺎ‪.‬‬
‫‪ .2‬ﻗﺎﻋﺪﺓ ‪ :‬ﺍﻟﻴﻘﲔ ﻻ ﻳﺰﻭﻝ – ﺃﻭ ﻻ ﻳﺮﻓﻊ ‪ -‬ﺑﺎﻟﺸﻚ‪.‬‬
‫‪ .3‬ﻗﺎﻋﺪﺓ ‪ :‬ﺍﳌﺸﻘﺔ ﲡﻠﺐ ﺍﻟﺘﻴﺴﲑ‪.‬‬
‫‪ .4‬ﻗﺎﻋﺪﺓ ‪ :‬ﻻ ﺿﺮﺭ ﻭ ﻻ ﺿﺮﺍﺭ‪ ،‬ﺃﻭ ﺍﻟﻀﺮﺭ ﻳﺰﺍﻝ‪.‬‬
‫‪ .5‬ﻗﺎﻋﺪﺓ ‪ :‬ﺍﻟﻌﺎﺩﺓ ﳏﻜﻤﺔ‪.‬‬
‫)‪(1‬‬
‫‪ .6‬ﻗﺎﻋﺪﺓ ‪ :‬ﺇﻛﻤﺎﻝ ﺍﻟﻜﻼﻡ ﺃﻭﱃ ﻣﻦ ﺇﳘﺎﻟﻪ‪.‬‬
‫ﻭ ﻟﺘﺘﻀﺢ ﺃﳘﻴﺔ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﳚﺐ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﻌﺮﻑ ﻣﺼﺎﺩﺭﻫﺎ ‪ ،‬ﺫﻟﻚ ﺃﻥ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﻣﺼﺪﺭﻫﺎ‬
‫ﺍﻷﺳﺎﺱ ‪ ،‬ﻭ ﻣﻨﺒﻊ ﻭﺭﻭﺩﻫﺎ ﺍﻟﻨﺼﻮﺹ ﺍﻟﺸﺮﻋﻴﺔ ﻣﻦ ﻛﺘﺎﺏ ﻭ ﺳﻨـﺔ ﻭ ﺍﺟـﻤﺎﻉ ﻭﻗـﻴـﺎﺱ‬
‫ﻓﻤﺜﻼ ﻫﻨﺎﻙ ﻛﺜﲑ ﻣﻦ ﺍﻵﻳﺎﺕ ﺟﺮﺕ ﳎﺮﻯ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ ‪:‬‬
‫‪ -1‬ﺍﻟﺒﻮﺭﻧﻮ ﳏﻤﺪ ﺻﺪﻗﻲ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ‪،‬ﺍﻟﻮﺟﻴﺰ ﰲ ﺇﻳﻀﺎﺡ ﻗﻮﺍﻋﺪ ﺍﻟﻔﻘﻪ ﺍﻟﻜﻠﻴﺔ ‪ ،‬ﺹ ‪.26‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ "ﺗﻄﺒﻴﻘﻲ" ﺩﻭﺭ ﺍﻟﻠﻐﺔ ﻭ ﻣﻮﻗﻒ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻭ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﻭ ﺍﻷﺻﻮﻟﻴﺔ ﻭ ﺍﳌﻘﺎﺻﺪﻳﺔ ﻭ ﺗﻌﺮﻳﻔﺎ‪‬ﺎ ﻭ ﺗﻄﺒﻴﻘﺎﺕ ﻋﻠﻴﻬﺎ‪...‬‬
‫)‪(1‬‬
‫ﻓﻬﺬﻩ ﺍﻵﻳﺔ ﺩﻟﺖ ﻋﻠﻰ ﺃﻧﻮﺍﻉ ﺍﻟﺒﻴﻮﻉ ﻣﺎ ﻫﻮ ﺣﻼﻝ ‪ ،‬ﻭ ﻣﺎ ﻫﻮ ﺣﺮﺍﻡ‪ ،‬ﻋﺪﺍ ﻣﺎ ﻛﺎﻥ ﰲ ﺍﻻﺳـﺘﺜﻨﺎﺀ‬
‫ﻭﺟﺎﺀﺕ ﺑﻌﺒﺎﺭﺍﺕ ﻣﻮﺟﺰﺓ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪:‬‬
‫)‪(2‬‬
‫ﻓﻜﻤﺎ ﻗﺎﻝ ﺍﻟﻘﺮﻃﱯ‪ ":‬ﻫﺬﻩ ﺍﻵﻳﺔ ﻣﻦ ﺛﻼﺙ ﻛﻠﻤﺎﺕ – ﺃﻱ ﲨﻞ – ﺗﻀﻤﻨﺖ ﻗﻮﺍﻋـﺪ ﺍﻟـﺸﺮﻳﻌﺔ‬
‫ﺍﳌﺄﻣﻮﺭﺍﺕ ﻭ ﺍﳌﻨﻬﻴﺎﺕ‪.‬‬
‫" ﺩﺧﻞ ﻓﻴﻪ ﺻﻠﺔ ﺍﻟﻘﺎﻃﻌﲔ ‪ ،‬ﻭ ﺍﻟﻌﻔﻮ ﻋﻦ ﺍﳌﺬﻧﺒﲔ‪ ،‬ﻭ ﺍﻟﺮﻓﻖ‬
‫ﻓﻘﻮﻟﻪ ﺗﻌﺎﱃ ‪" :‬‬
‫ﺑﺎﳌﺆﻣﻨﲔ ‪ ،‬ﻭ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺃﺧﻼﻕ ﺍﳌﻄﻴﻌﲔ‪.‬‬
‫" ﺻﻠﺔ ﺍﻷﺭﺣﺎﻡ ﻭ ﺗﻘﻮﻯ ﺍﷲ ﰲ ﺍﳊﻼﻝ ﻭ ﺍﳊـﺮﺍﻡ ‪،‬‬
‫ﻭ ﺩﺧﻞ ﰲ ﻗﻮﻟﻪ ‪" :‬‬
‫ﺗﻌﲏ ﺍﳊـﺚ‬
‫ﻭ ﻏﺾ ﺍﻷﺑﺼﺎﺭ ﻭﺍﻻﺳﺘﻌﺪﺍﺩ ﻟﺪﺍﺭ ﺍﻟﻘﺮﺍﺭ‪ ،‬ﻭ ﰲ ﻗﻮﻟﻪ ‪:‬‬
‫ﻋﻠﻰ ﺍﻟﺘﻌﻠﻖ ﺑﺎﻟﻌﻠﻢ‪ ،‬ﻭ ﺍﻹﻋﺮﺍﺽ ﻋﻦ ﺃﻫﻞ ﺍﻟﻈﻠﻢ‪،‬ﻭ ﺍﻟﺘﱰﻩ ﻋﻦ ﻣﻨﺎﺯﻋﺔ ﺍﻟﺴﻔﻬﺎﺀ‪ ... ،‬ﻭﻏﲑ ﺫﻟﻚ ﻣـﻦ‬
‫)‪(3‬‬
‫ﺍﻷﺧﻼﻕ ﺍﳊﻤﻴﺪﺓ ﻭ ﺍﻷﻓﻌﺎﻝ ﺍﻟﺮﺷﻴﺪﺓ ‪ ،‬ﻭ ﻫﺬﻩ ﺍﻵﻳﺔ ﻫﻲ ﺍﳉﺎﻣﻌﺔ ﳌﻜﺎﺭﻡ ﺍﻷﺧﻼﻕ "‪.‬‬
‫ﻛﻤﺎ ﺃﻥ ﺃﻗﻮﺍﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ ﻫﻲ ﻗﻮﺍﻋﺪ ﻓﻘﻬﻴﺔ ﺃﺳﺎﺳﻴﺔ ﻭ ﻣﻨﻬﺎ ﻗﻮﻟﻪ ‪ " :‬ﹶﺃﻥﱠ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ‬
‫ﺿﺮ‪‬ﺍ ‪‬ﺭ ")‪ (4‬ﻓﻬﻲ ﻗﺎﻋﺪﺓ ﻛﻠﻴﺔ ﻛﱪﻯ‪ ،‬ﻷﻧﻪ ﺃﻣﺮ ﺑﺘﺮﻙ ﻛﻞ‬
‫ﺿ ‪‬ﺮ ‪‬ﺭ ‪‬ﻭﻟﹶﺎ ِ‬
‫ﺻﻠﱠﻰ ﺍﻟﻠﱠﻬﻢ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ‪‬ﻭ ‪‬ﺳﻠﱠ ‪‬ﻢ ﹶﻗﻀ‪‬ﻰ ﹶﺃ ﹾﻥ ﻟﹶﺎ ‪‬‬
‫‪‬‬
‫ﺍﻟﻀﺮﺭ ‪ ،‬ﻭﻛﻞ ﺿﺮﺍﺭ ﻭﲢﺮﱘ ﺍﻟﻀﺮﺭ ﺑﺄﻧﻮﺍﻋﻪ ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺃﻥ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﻟﻘﺎﻋﺪﺓ ﺟﺎﺀ ﺑﺼﻔﺔ‬
‫ﺍﳋﱪ‪.‬‬
‫ﺕ ‪‬ﻭِﺇ‪‬ﻧﻤ‪‬ﺎ ِﻟ ﹸﻜﻞﱢ ﺍ ‪‬ﻣ ِﺮ ٍ‬
‫ﻭﻛﺬﻟﻚ ﺣﺪﻳﺚ ‪ِ " :‬ﺇ‪‬ﻧﻤ‪‬ﺎ ﺍﹾﻟﹶﺄ ‪‬ﻋﻤ‪‬ﺎ ﹸﻝ ﺑِﺎﻟ‪‬ﻨﻴ‪‬ﺎ ِ‬
‫ﺉ ﻣ‪‬ﺎ ‪‬ﻧﻮ‪‬ﻯ‪ (5)" ...‬ﻓﻬﻮ ﻗﺎﻋﺪﺓ ﻋﺎﻣـﺔ‬
‫ﻛﻠﻴﺔ‪.‬‬
‫ﻭ ﻛﺬﻟﻚ ﳒﺪ ﺃﻥ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﺴﺖ ﺍﳌﺬﻛﻮﺭﺓ ﺃﻋﻼﻩ ﻣﺼﺪﺭﻫﺎ ﺍﻟﻜﺘﺎﺏ ﻭ ﺍﻟﺴﻨﺔ ﻭﺍﻹﲨﺎﻉ ﻭ ﺃﻋﻤﺎﻝ‬
‫ﺍﻟﺼﺤﺎﺑﺔ ﺑﺎﻻﺟﺘﻬﺎﺩ‬
‫‪ -1‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ ،‬ﺍﻵﻳﺔ ‪.275‬‬
‫‪ -2‬ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ‪ ،‬ﺍﻵﻳﺔ ‪.199‬‬
‫‪ - 3‬ﺍﻟﻘﺮﻃﱯ‪ ،‬ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ‪،‬ﺝ‪ ،7‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﰊ ﺑﲑﻭﺕ‪،‬ﻟﺒﻨﺎﻥ‪ ،‬ﺗﺼﻮﻳﺮ ﻋﻦ ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﳌﺼﺮﻳﺔ‪ ،‬ﺩﻁ‪1387 ،‬ﻫـ ‪ ،‬ﺹ‪.344‬‬
‫‪ - 4‬ﺍﺑﻦ ﻣﺎﺟﺔ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ ‪.2331‬‬
‫‪ - 5‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻛﺘﺎﺏ ﺑﺪﺀ ﺍﻟﻮﺣﻲ‪ ،‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ ‪.01‬‬
‫‪231‬‬
‫ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ "ﺗﻄﺒﻴﻘﻲ" ﺩﻭﺭ ﺍﻟﻠﻐﺔ ﻭ ﻣﻮﻗﻒ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻭ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﻭ ﺍﻷﺻﻮﻟﻴﺔ ﻭ ﺍﳌﻘﺎﺻﺪﻳﺔ ﻭ ﺗﻌﺮﻳﻔﺎ‪‬ﺎ ﻭ ﺗﻄﺒﻴﻘﺎﺕ ﻋﻠﻴﻬﺎ‪...‬‬
‫ﻭ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺫﻟﻚ ﺃﻥ ﻗﺎﻋﺪﺓ ‪ " :‬ﺍﻷﻣﻮﺭ ﲟﻘﺎﺻﺪﻫﺎ " ﻣﺴﺘﻨﺪﺓ ﻋﻠﻰ ﺣﺪﻳﺚ ﺍﻟﺮﺳﻮﻝ ﺻـﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ ﻣﻦ ‪ " :‬ﺇﳕﺎ ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺎﺕ "‪.‬‬
‫ﻚ ﹶﺃ ‪‬ﺣﺪ‪‬ﻛﹸ ‪‬ﻢ ﻓِـﻲ‬
‫ﻭ ﻣﻨﻬﺎ ﻗﺎﻋﺪﺓ ‪ " :‬ﺍﻟﻴﻘﲔ ﻻ ﻳﺰﻭﻝ ﺑﺎﻟﺸﻚ" ﻣﺴﺘﻨﺪﺓ ﻋﻠﻰ ﻗﻮﻝ ﺑﻦ ﻋﻤﺮ " ِﺇﺫﹶﺍ ‪‬ﺷ ‪‬‬
‫)‪(1‬‬
‫ﺻﻠﹶﺎِﺗ ِﻪ "‬
‫ﺴ ‪‬ﻲ ِﻣ ‪‬ﻦ ‪‬‬
‫ﺥ ﺍﱠﻟﺬِﻱ ‪‬ﻳ ﹸﻈﻦ‪ ‬ﹶﺃﻧ‪ ‬ﻪ ‪‬ﻧ ِ‬
‫ﺻﻠﹶﺎِﺗ ِﻪ ﹶﻓ ﹾﻠ‪‬ﻴ‪‬ﺘ ‪‬ﻮ ‪‬‬
‫‪‬‬
‫ﻭ ﻣﺜﻞ ﻗﺎﻋﺪﺓ " ﺍﳌﺸﻘﺔ‪ ،‬ﲡﻠﺐ ﺍﻟﺘﻴﺴﲑ " ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ﻣﺴﺘﻨﺪﺓ ﺇﱃ ﻗﺎﻋﺪﺓ ﺭﻓﻊ ﺍﻟﻀﻴﻖ ﻭ ﺍﳊﺮﺝ‪،‬‬
‫ﺴﺎ ِﺇﻟﱠﺎ‬
‫ﻒ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻧ ﹾﻔ ‪‬‬
‫ﻭ ﺍﳌﺸﻘﺔ ‪ ،‬ﻭ ﻗﺎﻋﺪﺓ ﺍﻟﺮﺧﺺ ﺍﻟﺸﺮﻋﻴﺔ ﻣﺴﺘﻤﺪﺓ ﻣﻦ ﺫﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ " :‬ﻟﹶﺎ ‪‬ﻳ ﹶﻜﻠﱢ ‪‬‬
‫)‪(2‬‬
‫ﺖ"‬
‫ﺴ‪‬ﺒ ‪‬‬
‫ﺖ ‪‬ﻭ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ ﻣ‪‬ﺎ ﺍ ﹾﻛ‪‬ﺘ ‪‬‬
‫ﺴ‪‬ﺒ ‪‬‬
‫‪‬ﻭ ‪‬ﺳ ‪‬ﻌﻬ‪‬ﺎ ﹶﻟﻬ‪‬ﺎ ﻣ‪‬ﺎ ﹶﻛ ‪‬‬
‫)‪(3‬‬
‫ﺴ ‪‬ﺮ‬
‫ﺴ ‪‬ﺮ ‪‬ﻭﻟﹶﺎ ‪‬ﻳﺮِﻳ ‪‬ﺪ ِﺑ ﹸﻜ ‪‬ﻢ ﺍﹾﻟ ‪‬ﻌ ‪‬‬
‫ﻭ ﻗﻮﻟﻪ ﻋﺰ ﻭ ﺟﻞ ‪ :‬ﻳﺮِﻳ ‪‬ﺪ ﺍﻟﱠﻠ ‪‬ﻪ ِﺑ ﹸﻜ ‪‬ﻢ ﺍﹾﻟ‪‬ﻴ ‪‬‬
‫ﺝ )‪ (4‬ﻭ ﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ‪ " :‬ﺇﻥ‬
‫ﺠ ‪‬ﻌ ﹶﻞ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ِﻣ ‪‬ﻦ ‪‬ﺣ ‪‬ﺮ ٍ‬
‫ﻭ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ :‬ﻣﺎ‪‬ﻳﺮِﻳ ‪‬ﺪ ﺍﻟﱠﻠ ‪‬ﻪ ِﻟ‪‬ﻴ ‪‬‬
‫)‪(5‬‬
‫ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﻳﺴﺮ "‬
‫ﻭﻳﻼﺣﻆ ﺃﻥ ﻗﺎﻋﺪﺓ " ﺍﻟﻌﺎﺩﺓ ﳏﻜﻤﺔ " ﻭ ﻫﻲ ﻗﺎﻋﺪﺓ ﺍﻟﻌﺮﻑ ﻭ ﲢﻜﻴﻤﻪ ﻓﻴﻤﺎ ﻻ ﻧﺺ ﻓﻴﻪ ﻭ ﺃﺩﻟﺘﻬﺎ‬
‫ﺽ‬
‫ﻑ ‪‬ﻭﹶﺃ ‪‬ﻋ ِﺮ ‪‬‬
‫ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻭ ﺍﻟﺴﻨﺔ ﻭ ﺍﻹﲨﺎﻉ ﻛﺜﲑﺓ )‪ (6‬ﻣﻨﻬﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ :‬ﺧ ﹾﺬ ﺍﹾﻟ ‪‬ﻌ ﹾﻔ ‪‬ﻮ ‪‬ﻭﹾﺃ ‪‬ﻣ ‪‬ﺮ ﺑِﺎﹾﻟ ‪‬ﻌ ‪‬ﺮ ِ‬
‫ﻑ‬
‫ﻚ ‪‬ﻭ ‪‬ﻭﹶﻟ ‪‬ﺪ ِﻙ ﺑِﺎﹾﻟ ‪‬ﻤ ‪‬ﻌﺮ‪‬ﻭ ِ‬
‫ﲔ )‪ (7‬ﻭ ﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ ﳍﻨﺪ ‪ " :‬ﺧﺬِﻱ ﻣ‪‬ﺎ ‪‬ﻳ ﹾﻜﻔِﻴ ِ‬
‫‪‬ﻋ ‪‬ﻦ ﺍﹾﻟﺠ‪‬ﺎ ِﻫِﻠ ‪‬‬
‫")‪ (8‬ﻭ ﻣﻨﻬﺎ ﺃﻳﻀﺎ ﻗﺎﻋﺪﺓ " ﺃﻋﻤﺎﻝ ﺍﻟﻜﻼﻡ ﺃﻭﱃ ﻣﻦ ﺇﳘﺎﻟﻪ " ﻳﺴﺘﻨﺪ ﺃﺳﺎﺳﺎ ﻣﻦ ﺃﺩﻟﺔ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﰲ‬
‫ﺐ ‪‬ﻋﺘِﻴ ‪‬ﺪ‬
‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ :‬ﻣ‪‬ﺎ ‪‬ﻳ ﹾﻠ ِﻔﻆﹸ ِﻣ ‪‬ﻦ ﹶﻗ ‪‬ﻮ ٍﻝ ِﺇﻟﱠﺎ ﹶﻟ ‪‬ﺪ‪‬ﻳ ِﻪ ‪‬ﺭﻗِﻴ ‪‬‬
‫)‪(9‬‬
‫ﻭ ﻫﻨﺎﻙ ﻗﻮﺍﻋﺪ ﻓﻘﻬﻴﺔ ﺃﺧﺮﻯ ﺍﺳﺘﻨﺒﻄﻬﺎ ﺍﻟﻔﻘﻬﺎﺀ ﺍ‪‬ﺘﻬﺪﻭﻥ ﻣﺘﻘﺪﻣﲔ ﻭﻣﺘﺄﺧﺮﻳﻦ ﻭﻣﻦ ﺃﻣﺜﻠﺔ ﻫﺬﻩ‬
‫ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﺍﳌﺴﺘﻨﺒﻄﺔ ﻭ ﺍﳌﻌﻠﻞ ﻬﺑﺎ ﻧﺬﻛﺮ ﻣﻨﻬﺎ ‪:‬‬
‫• " ﻭ ﺇﳕﺎ ﻳﺜﺒﺖ ﺍﳊﻜﻢ ﺑﺜﺒﻮﺕ ﺍﻟﺴﺒﺐ " ‪.‬‬
‫• ﻭ ﺇﺫﺍ ﻭ ﺟﺒﺖ ﳐﺎﻟﻔﺔ ﺃﺻﻞ ﺃﻭ ﻗﺎﻋﺪﺓ ﻭﺟﺐ ﺗﻘﻠﻴﻞ ﺍﳌﺨﺎﻟﻔﺔ ﻣﺎ ﺃﻣﻜﻦ‪.‬‬
‫‪ -1‬ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ‪ ،‬ﺍﳌﻮﻃﺄ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻨﺪﺍﺀ ﻟﻠﺼﻼﺓ‪ ،‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ ‪.199‬‬
‫‪ -2‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ ،‬ﺍﻵﻳﺔ ‪.286‬‬
‫‪ -3‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ ،‬ﺍﻵﻳﺔ ‪.185‬‬
‫‪ -4‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ‪ ،‬ﺍﻵﻳﺔ ‪.06‬‬
‫‪ -5‬ﺍﻟﻨﺴﺎﺋﻲ ‪ ،‬ﺍﻟﺴﻨﻦ ‪ ،‬ﻛﺘﺎﺏ ﺍﻹﳝﺎﻥ ﻭ ﺷﺮﺍﺋﻌﻪ ﺭﻗﻢ ﺍﳊﺪﻳﺚ ‪ ، ،4849‬ﻣﻮﺳﻮﻋﺔ ﺍﳊﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ‪ ،‬ﺍﻹﺻﺪﺍﺭ ﺃ‪. ،1 .2‬‬
‫‪ -6‬ﺍﻟﺒﻮﺭﻧﻮ ﳏﻤﺪ ﺻﺪﻗﻲ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ‪ ،‬ﺍﻟﻮﺟﻴﺰ ﰲ ﺇﻳﻀﺎﺡ ﻗﻮﺍﻋﺪ ﺍﻟﻔﻘﻪ ﺍﻟﻜﻠﻴﺔ‪ ،‬ﺹ ‪.34‬‬
‫‪ -7‬ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ‪،‬ﺍﻵﻳﺔ ‪.199‬‬
‫‪ -8‬ﺍﻟﺒﺨﺎﺭﻱ‪،‬ﺍﻟﺼﺤﻴﺢ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻨﻔﻘﺎﺕ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ ‪ ، 4945‬ﺍﻟﻨﺴﺎﺋﻲ ‪ ،‬ﺍﻟﺴﻨﻦ‪،‬ﻛﺘﺎﺏ ﺃﺩﺏ ﺍﻟﻘﻀﺎﺀ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ ‪ ، 5325‬ﻣﻮﺳﻮﻋﺔ ﺍﳊﺪﻳﺚ‬
‫ﺍﻟﺸﺮﻳﻒ‪ ،‬ﺍﻹﺻﺪﺍﺭ ﺃ‪.1 .2‬‬
‫‪ -9‬ﺳﻮﺭﺓ ﻕ ‪ ،‬ﺍﻵﻳﺔ ‪.17‬‬
‫‪232‬‬
‫ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ "ﺗﻄﺒﻴﻘﻲ" ﺩﻭﺭ ﺍﻟﻠﻐﺔ ﻭ ﻣﻮﻗﻒ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻭ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﻭ ﺍﻷﺻﻮﻟﻴﺔ ﻭ ﺍﳌﻘﺎﺻﺪﻳﺔ ﻭ ﺗﻌﺮﻳﻔﺎ‪‬ﺎ ﻭ ﺗﻄﺒﻴﻘﺎﺕ ﻋﻠﻴﻬﺎ‪...‬‬
‫)‪(1‬‬
‫•‬
‫ﻓﻬﺬﻩ ﺍﻟﻘﻮﺍﻋﺪ ﻣﺴﺘﻨﺒﻄﺔ ﻣﻦ ﻣﻌﻘﻮﻝ ﺍﻟﻨﺼﻮﺹ ﺍﻟﺮﺍﻓﻌﺔ ﻟﻠﺤـﺮﺝ ﻭ ﺍﳌﺸـﻘﺔ "‬
‫ﺳ ‪‬ﻌﻬ‪‬ﺎ )‪ (2‬ﻭ ﻣﺜﻞ ﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻒ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻧ ﹾﻔﺴ‪‬ﺎ ِﺇﻟﱠﺎ ‪‬ﻭ ‪‬‬
‫ﻣﺜﻞ ﻗﻮﻟﻪ ﺗﻌـﺎﱃ ‪ :‬ﻟﹶﺎ ‪‬ﻳ ﹶﻜﻠﱢ ‪‬‬
‫ﺸ ‪‬ﻲ ٍﺀ ﹶﻓﺨ‪‬ﺬﹸﻭﺍ ِﻣ‪‬ﻨﻪ‪ ‬ﻣ‪‬ﺎ ﺍ ‪‬ﺳ‪‬ﺘ ﹶﻄ ‪‬ﻌ‪‬ﺘ ‪‬ﻢ "‬
‫ﻭ ﺳﻠﻢ ‪ " :‬ﹶﻓِﺈﺫﹶﺍ ﹶﺃ ‪‬ﻣ ‪‬ﺮﺗ‪‬ﻜﹸ ‪‬ﻢ ِﺑ ‪‬‬
‫)‪(3‬‬
‫‪ -4‬ﺗﻌﺮﻳﻒ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻷﺻﻮﻟﻴﺔ ‪:‬‬
‫ﺇﻥ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻷﺻﻮﻟﻴﺔ ﳍﺎ ﺃﳘﻴﺔ ﻛﱪﻯ ﻛﻤﺎ ﺭﺃﻳﻨﺎ ﰲ ﺃﳘﻴﺔ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ‪ ،‬ﻭ ﻟﻜﻦ ﻟﻜﻞ ﻧﻮﻉ ﻣﺎ‬
‫ﳝﻴﺰﻩ ﻋﻦ ﻏﲑﻩ ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺍﺷﺘﺮﺍﻛﻬﻤﺎ ﰲ ﻛﻮ‪‬ﻤﺎ ‪ " :‬ﻗﻀﻴﺔ ﻛﻠﻴﺔ ﻳﻨﻄﺒﻖ ﺣﻜﻤﻬﺎ‪ ،‬ﺍﻟﻌﺎﻡ ﻋﻠﻰ‬
‫)‪(4‬‬
‫ﲨﻴﻊ ﺃﻓﺮﺍﺩﻫﺎ ‪ ،‬ﻭ ﺗﺘﺨﺮﺝ ﻋﻠﻴﻬﺎ ﺍﻟﻔﺮﻭﻉ ﻭ ﺍﳉﺰﺋﻴﺎﺕ ﺍﻟﻔﻘﻬﻴﺔ "‪.‬‬
‫ﻓﺈﻥ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻷﺻﻮﻟﻴﺔ ﺗﻜﺸﻒ ﻋﻦ ﺍﳊﻜﻢ ﺍﻟﺸﺮﻋﻲ ﻟﻜﺜﲑ ﻣﻦ ﺍﻷﻓـﻌﺎﻝ ﺍﻟﱵ ﺧـﺎﻃﺐ ﻬﺑﺎ‬
‫ﺍﻟﺸـﺎﺭﻉ ﺑﺼﻴﻐﺔ ﺍﻷﻣﺮ ﻣﻨﻬﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪:‬‬
‫)‪ (5‬ﺣﻴﺚ ﻳﻔـﻴﺪ ﻓﻌﻞ ﺍﻷﻣـﺮ‬
‫" ﺇﺑﺎﺣﺔ ﺍﻟﺼﻴﺪ ﺑﻌﺪ ﺍﻟﺘﺤﻠﻞ ﻣﻦ ﺍﻹﺣﺮﺍﻡ ‪ ...‬ﻭ ﻣﻨﻬﺎ ﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ ‪:‬‬
‫ﻫﻨﺎ "‬
‫ﺙ ‪‬ﻋ ‪‬ﻦ ِﺯﻳ‪‬ﺎ ‪‬ﺭ ِﺓ ﺍﹾﻟ ﹸﻘﺒ‪‬ﻮ ِﺭ ﹶﻓﺰ‪‬ﻭﺭ‪‬ﻭﻫ‪‬ﺎ ‪‬ﻭﹾﻟ‪‬ﺘ ِﺰ ‪‬ﺩ ﹸﻛ ‪‬ﻢ ِﺯﻳ‪‬ﺎ ‪‬ﺭ‪‬ﺗﻬ‪‬ﺎ ‪‬ﺧ‪‬ﻴﺮ‪‬ﺍ ‪‬ﻭ‪‬ﻧ ‪‬ﻬ‪‬ﻴﺘ‪‬ﻜﹸ ‪‬ﻢ ‪‬ﻋ ‪‬ﻦ ﻟﹸﺤ‪‬ـﻮ ِﻡ‬
‫ﺖ ‪‬ﻧ ‪‬ﻬ‪‬ﻴﺘ‪‬ﻜﹸ ‪‬ﻢ ‪‬ﻋ ‪‬ﻦ ﹶﺛﻠﹶﺎ ٍ‬
‫" ﹸﻛ‪‬ﻨ ‪‬‬
‫ﺙ ﹶﻓﻜﹸﻠﹸﻮﺍ ِﻣ‪‬ﻨﻬ‪‬ﺎ ‪‬ﻭﹶﺃ ‪‬ﻣ ِ‬
‫ﺍﹾﻟﹶﺄﺿ‪‬ﺎ ِﺣ ‪‬ﻲ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﹶﺛﻠﹶﺎ ٍ‬
‫ﺴﻜﹸﻮﺍ ﻣ‪‬ﺎ ِﺷﹾﺌ‪‬ﺘ ‪‬ﻢ ")‪ (6‬ﻓﺎﻷﻣﺮ ﺑﺎﻻﺩﺧﺎﺭ ﻳﻔﻴﺪ ﺍﻹﺑﺎﺣﺔ ﻟﻮﺭﻭﺩﻩ ﺑﻌـﺪ‬
‫ﺍﻟﻨﻬﻲ ﻋﻨﻪ ﻭ ﺣﻈﺮﻩ ")‪ (7‬ﻭ ﻣﻦ ﺗﻌﺮﻳﻔﺎﺕ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻷﺻﻮﻟﻴﺔ ﻣﺎ ﻳﻠﻲ ‪:‬‬
‫• ﻗﻮﺍﻋﺪ ﺍﻷﺻﻮﻝ ﺗﺘﻌﻠﻖ ﺑﺎﻷﻟﻔﺎﻅ ‪ ،‬ﻭ ﺩﻻﻻ‪‬ﺎ ﻋﻠﻰ ﺍﻷﺣﻜﺎﻡ ﰲ ﻏﺎﻟﺐ ﺃﺣﻮﺍﳍﺎ‪.‬‬
‫• ﻗﻮﺍﻋﺪ ﺍﻷﺻﻮﻝ ﻭﺿﻌﺖ ﻟﻀﺒﻂ ﺍ‪‬ﺘﻬﺪ ﻃﺮﻳﻘﺔ ﺍﻻﺳﺘﻨﺒﺎﻁ ﻭﺍﺳﺘﺪﻻﻝ ‪،‬ﻭ ﺗﺮﺳﻢ ﻟﻠﻔﻘﻴـﻪ‬
‫ﻭﻟﻠﻘﻀﻴﺔ ﻣﻨﺎﻫﺞ ﺍﻟﺒﺤﺚ ‪،‬ﻭ ﺍﻟﻨﻈﺮ ﰲ ﺍﺳﺘﺨﺮﺍﺝ ﺍﻷﺣﻜﺎﻡ ﺍﻟﻜﻠﻴﺔ ﻣﻦ ﺍﻷﺩﻟﺔ ﺍﻹﲨﺎﻟﻴﺔ‪.‬‬
‫• ﻗﻮﺍﻋﺪ ﺍﻷﺻﻮﻝ ﺗﺒﲎ ﻋﻠﻴﻬﺎ ﺍﻷﺣﻜﺎﻡ ﺍﻹﲨﺎﻟﻴﺔ ‪،‬ﻭ ﻋﻦ ﻃﺮﻳﻘﻬﺎ ﻳﺴﺘﻨﺒﻂ ﺍﻟﻔﻘﻴﻪ ﺃﺣﻜـﺎﻡ‬
‫ﺍﳌﺴﺎﺋﻞ ﺍﳉﺰﺋﻴﺔ ﻣﻦ ﺍﻷﺩﻟﺔ ﺍﻟﺘﻔﺼﻴﻠﻴﺔ‪.‬‬
‫• ﻗﻮﺍﻋﺪ ﺍﻷﺻﻮﻝ ﳏﺼﻮﺭﺓ ﰲ ﺃﺑﻮﺍﺏ ﺍﻷﺻﻮﻝ ‪،‬ﻭ ﻣﻮﺍﺿﻌﻪ ﻭ ﻣﺴﺎﺋﻠﻪ ‪.‬‬
‫‪ - 1‬ﺍﻟﺒﻮﺭﻧﻮ ﳏﻤﺪ ﺻﺪﻗﻲ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ‪،‬ﺍﻟﻮﺟﻴﺰ ﰲ ﺇﻳﻀﺎﺡ ﻗﻮﺍﻋﺪ ﺍﻟﻔﻘﻪ ﺍﻟﻜﻠﻴﺔ‪ ،‬ﺹ ‪37 ،36‬‬
‫‪- 2‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ ،‬ﺍﻵﻳﺔ ‪.286‬‬
‫‪ -3‬ﺍﺑﻦ ﻣﺎﺟﻪ ‪ ،‬ﺍﻟﺴﻨﻦ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﻘﺪﻣﺔ‪،‬ﺣﺪﻳﺚ ﺭﻗﻢ ‪،02‬ﻭ ﺍﻹﻣﺎﻡ ﺍﲪﺪ‪ ،‬ﺍﳌﺴﻨﺪ‪،‬ﻛﺘﺎﺏ ﺑﺎﻗﻲ ﻣﺴﻨﺪ ﺍﳌﻜﺜﺮﻳﻦ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ ‪ ،1025‬ﻣﻮﺳﻮﻋﺔ‬
‫ﺍﳊﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ‪ ،‬ﺍﻹﺻﺪﺍﺭ ﺃ‪.1 .2‬‬
‫‪ -4‬ﺍﻟﻜﻴﻼﱐ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺇﺑﺮﺍﻫﻴﻢ ‪ ،‬ﻗﻮﺍﻋﺪ ﺍﳌﻘﺎﺻﺪ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻃﱯ ‪ ،‬ﺹ ‪.35‬‬
‫‪- 5‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ‪ ،‬ﺍﻵﻳﺔ ‪02‬‬
‫‪ - 6‬ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻀﺤﺎﻳﺎ‪ ،‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ ‪.4353‬‬
‫‪ -7‬ﺍﻟﻜﻴﻼﱐ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺇﺑﺮﺍﻫﻴﻢ ‪ ،‬ﻗﻮﺍﻋﺪ ﺍﳌﻘﺎﺻﺪ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻃﱯ ‪ ،‬ﺹ ‪.33‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ "ﺗﻄﺒﻴﻘﻲ" ﺩﻭﺭ ﺍﻟﻠﻐﺔ ﻭ ﻣﻮﻗﻒ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻭ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﻭ ﺍﻷﺻﻮﻟﻴﺔ ﻭ ﺍﳌﻘﺎﺻﺪﻳﺔ ﻭ ﺗﻌﺮﻳﻔﺎ‪‬ﺎ ﻭ ﺗﻄﺒﻴﻘﺎﺕ ﻋﻠﻴﻬﺎ‪...‬‬
‫• ﺇﻥ ﻗﻮﺍﻋﺪ ﺍﻷﺻﻮﻝ ﺇﺫﺍ ﺍﺗﻔﻖ ﻋﻠﻰ ﻣﻀﻤﻮ‪‬ﺎ ﻻ ﻳﺴﺘﺜﲎ ﻣﻨﻬﺎ ﺷﻲﺀ ﻓﻬﻲ ﻗﻮﺍﻋـﺪ ﻛﻠﻴـﺔ‬
‫)‪(1‬‬
‫ﻣﻄﺮﺩﺓ ﻛﻘﻮﺍﻋﺪ ﺍﻟﻌﺮﺑﻴﺔ‪ -‬ﺑﻼ ﺧﻼﻑ‬
‫)‪(2‬‬
‫• ﻓﺎﻟﻘﺎﻋﺪﺓ ﺍﻷﺻﻮﻟﻴﺔ ﺗﺴﺘﻤﺪ ﻣﻦ ﻋﻠﻮﻡ ﺛﻼﺛﺔ‪":‬ﻋﻠﻢ ﺍﻟﻜﻼﻡ ‪ ,‬ﻋﻠﻢ ﺍﻟﻔﻘﻪ‪،‬ﻋﻠﻢ ﺍﻟﻌﺮﺑﻴﺔ "‬
‫ﻭ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻷﺻﻮﻟﻴﺔ ﻣﺜﻞ ‪" :‬ﺍﻷﻣﺮ ﺍﳌﻄﻠﻖ ﻳﻔﻴﺪ ﺍﻟﻮﺟﻮﺏ" ﻭ " ﺍﻟﻨﻬﻲ ﺍﳌﻄﻠـﻖ ﻳﻔﻴـﺪ ﺍﻟﺘﺤـﺮﱘ "‬
‫ﻭ"ﺍﻟﻌﺎﻡ ﺣﺠﺔ ﺑﻌﺪ ﲣﺼﻴﺼﻪ " ﻭ " ﺍﻟﻌﱪﺓ ﻟﻌﻤﻮﻡ ﺍﻟﻠﻔﻆ ﻻ ﲞﺼﻮﺹ ﺍﻟﺴﺒﺐ "‬
‫" ﻓﻬﺬﻩ ﻗﻮﺍﻋﺪ ﺍﺳﺘﺪﻻﻟﻴﺔ ﻻ ﺃﺣﻜﺎﻡ ﻓﻘﻬﻴﺔ ﻛﻠﻴﺔ ‪ ,‬ﻭﻫﻲ ﻭﺳﻴﻠﺔ ﻟﻠﻜﺸﻒ ﻋﻦ ﺍﳊﻜﻢ ﻭﻟـﻴﺲ ﺫﺍﺕ‬
‫)‪(3‬‬
‫ﺍﳊﻜﻢ ‪ ,‬ﻭﻻ ﺗﺘﻀﻤﻦ ﺍﻟﺘﻌﺒﲑ ﻋﻨﻪ ﺃﺻﻼ "‬
‫ﻭﳒﺪ ﺃﻥ " ﺍﻟﻘﺎﻋﺪﺓ ﺍﻷﺻﻮﻟﻴﺔ ﺃﺳﺒﻖ ﰲ ﺍﻟﻮﺟﻮﺩ ﻣﻦ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﻔﻘﻬﻴﺔ ‪ ,‬ﺇﺫ ﺃﻥ ﺍﺭﺗﺒـﺎﻁ ﺍﻟﻘﺎﻋـﺪﺓ‬
‫)‪(4‬‬
‫ﺍﻷﺻﻮﻟﻴﺔ ﺑﺎﻟﻘﺎﻋﺪﺓ ﺍﻟﻔﻘﻬﻴﺔ ﻫﻮ ﺍﺭﺗﺒﺎﻁ ﺍﻟﺪﻟﻴﻞ ﺑﺎﳌﺪﻟﻮﻝ ‪ ,‬ﻭ ﺍﻟﺪﻟﻴﻞ ﺳﺎﺑﻖ ﳌﺪﻟﻮﻟﻪ ﻭ ﻣﺘﻘﺪﻡ ﻋﻠﻴﻪ "‬
‫ﻭﻣﻨﻪ ﻓﺈﻧﻨﺎ ﳒﺪ ﻗﻮﺍﻋﺪ ﻣﺸﺘﺮﻛﺔ ﺑﲔ ﺍﻟﻌﻠﻤﲔ‪ :‬ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﻔﻘﻬﻴﺔ ﻭ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻷﺻﻮﻟﻴﺔ‪ ،‬ﻭ ﺫﻟﻚ ﻣﺜﻞ‬
‫ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﺘﺎﻟﻴﺔ ‪:‬‬
‫ﻭﻫﺬﻩ ﻣﺴﺘﻤﺪﺓ ﻣﻦ ﻗﺎﻋﺪﺓ ﺳﺪ ﺍﻟﺬﺭﺍﺋﻊ "‪.‬‬
‫‪ -5‬ﺗﻌﺮﻳﻒ ﺍﻟﻘﺎﻋﺪﺓ ﺍﳌﻘﺎﺻﺪﻳﺔ‪:‬‬
‫ﺇﻥ ﺍﻟﻘﺎﻋﺪﺓ ﺍﳌﻘﺎﺻﺪﻳﺔ ﰲ ﺗﻌﺮﻳﻔﻬﺎ ﺍﻟﻌﺎﻡ ﻻ ﲣﺘﻠﻒ ﻋﻦ ﺗﻌﺮﻳﻔﺎﺕ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ‪ ،‬ﻭ ﺍﻷﺻﻮﻟﻴﺔ ﻻ‬
‫ﻣﻦ ﺣﻴﺚ ﻣﺼﺎﺩﺭﻫﺎ ﻭﻻ ﻣﻦ ﺣﻴﺚ ﺍﻟﻜﺸﻒ ﻋﻨﻬﺎ‪ ،‬ﻭﻟﻜﻦ ﻻ ﻳﻌﲏ ﺍﻟﺒﺘﺔ ﺃﻥ ﺍﻟﻘﺎﻋﺪﺓ ﺍﳌﻘﺎﺻﺪﻳﺔ ﻫﻲ‬
‫ﺍﻟﻘﺎﻋﺪﺓ ﺍﻷﺻﻮﻟﻴﺔ ﻭ ﺍﻟﻔﻘﻬﻴﺔ‪ ،‬ﻭﺃﺳﺎﺱ ﺫﻟﻚ ﺃﻥ ﺍﻟﻘﺎﻋﺪﺓ ﺍﳌﻘﺎﺻﺪﻳﺔ ﻫﻲ‪:‬‬
‫" ﻣﺎ ﻳﻌﱪ ﺑﻪ ﻋﻦ ﻣﻌﲎ ﻋﺎﻡ‪ ،‬ﻣﺴﺘﻔﺎﺩ ﻣﻦ ﺃﺩﻟﺔ ﺍﻟﺸﺮﻳﻌﺔ ﺍﳌﺨﺘﻠﻔﺔ‪ ,‬ﺍﲡﻬﺖ ﺇﺭﺍﺩﺓ ﺍﻟﺸﺎﺭﻉ ﺇﱃ ﺇﻗﺎﻣﺘـﻪ‬
‫)‪. (5‬‬
‫ﻣﻦ ﺧﻼﻝ ﻣﺎ ﺑﲎ ﻋﻠﻴﻪ ﻣﻦ ﺃﺣﻜﺎﻡ "‬
‫ﻭﺑﻌﺪ ﺇﻃﻼﻋﻨﺎ ﻋﻠﻰ ﺍﻟﺘﻌﺮﻳﻔﺎﺕ ﺍﳌﺬﻛﻮﺭﺓ ‪ ,‬ﻗﻮﺍﻋﺪ ﻓﻘﻬﻴﺔ ﻭ ﺃﺻﻮﻟﻴﺔ ‪ ،‬ﻭﻣﻨﺎﻗﺸﺘﻬﺎ ﺃﻣﺎ ﻣﺎ ﻳﻀﺎﻑ ﺇﱃ‬
‫ﺍﳌﻘﺎﺻﺪﻳﺔ ﺍﻟﱵ ﳓﻦ ﺑﺼﺪﺩ ﺍﻟﺘﻌﺮﻑ ﻋﻠﻴﻬﺎ ﻓﻨﻘﻮﻝ ﺇ‪‬ﺎ ﻫﻲ ‪:‬‬
‫" ﺃﺻﻞ ﻛﻠﻲ ﻳﻌﺮﻓﻨﺎ ﺑﺎﻟﻐﺎﻳﺎﺕ ﺍﳌﺼﻠﺤﻴﺔ ﻟﻸﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻭﺍﳌﻌﺎﱐ ﺍﳌﻘﺼﻮﺩﺓ ﻣﻦ ﺍﳋﻄﺎﺏ ﺍﻟﺸﺮﻋﻲ"‬
‫ﻭ ﻗﻮﻟﻨـﺎ ‪:‬‬
‫‪- 1‬ﺍﻟﺒﻮﺭﻧﻮ ﳏﻤﺪ ﺻﺪﻗﻲ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ‪ ،‬ﺍﻟﻮﺟﻴﺰ ﰲ ﺇﻳﻀﺎﺡ ﻗﻮﺍﻋﺪ ﺍﻟﻔﻘﻪ ﺍﻟﻜﻠﻴﺔ‪ ،‬ﺹ ‪.21 ،20‬‬
‫‪ 2‬ﺍﻟﺰﺭﻛﺸﻲ‪ ،‬ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ ‪ ،‬ﺹ‪.28‬‬
‫‪ 3‬ﺍﻟﻜﻴﻼﱐ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺇﺑﺮﺍﻫﻴﻢ ‪ ،‬ﻗﻮﺍﻋﺪ ﺍﳌﻘﺎﺻﺪ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻃﱯ‪ ،‬ﻗﻮﺍﻋﺪ ﺍﳌﻘﺎﺻﺪ‪ ،‬ﺹ ‪.36‬‬
‫‪ -4‬ﻧﻔﺲ ﺍﳌﺮﺟﻊ‪ ،‬ﺹ ‪.37‬‬
‫‪ -5‬ﺍﻟﻜﻴﻼﱐ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺇﺑﺮﺍﻫﻴﻢ ‪ ،‬ﻗﻮﺍﻋﺪ ﺍﳌﻘﺎﺻﺪ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻃﱯ‪ ،‬ﺹ ‪.55‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ "ﺗﻄﺒﻴﻘﻲ" ﺩﻭﺭ ﺍﻟﻠﻐﺔ ﻭ ﻣﻮﻗﻒ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻭ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﻭ ﺍﻷﺻﻮﻟﻴﺔ ﻭ ﺍﳌﻘﺎﺻﺪﻳﺔ ﻭ ﺗﻌﺮﻳﻔﺎ‪‬ﺎ ﻭ ﺗﻄﺒﻴﻘﺎﺕ ﻋﻠﻴﻬﺎ‪...‬‬
‫ﺃﺻﻞ ‪ :‬ﻳﻌﲏ ﺃﻥ ﺍﻟﻘﺎﻋﺪﺓ ﺍﳌﻘﺎﺻﺪﻳﺔ ﳚﺐ ﺃﻥ ﺗﻜﻮﻥ ﻗﺎﺑﻠﺔ ﻷﻥ ﺗﺮﺩ ﺇﻟﻴﻬﺎ ﺍﻟﻘﻀﺎﻳﺎ ﺍﳉﺰﺋﻴـﺔ ‪ ،‬ﻭ ﳒـﺪ‬
‫ﺣﻠﻬﺎ ﻓﻴﻬﺎ‪.‬‬
‫ﻛﻠﻲ ‪ :‬ﻭﻧﻌﲏ ﺑﺬﻟﻚ ﻭﺟﻮﺏ ﺗﻔﺴﲑﻫﺎ ﻟﻜﻞ ﺍﻟﻘﻀﺎﻳﺎ ﺍﳉﺰﺋﻴﺔ ﺍﻟﱵ ﺗﻨﺪﺭﺝ ﰲ ﺇﻃﺎﺭﻫﺎ ‪ ،‬ﻭﺗﺮﺟﻊ ﺇﻟﻴﻬـﺎ‬
‫ﺩﻭﻥ ﺍﺳﺘﺜﻨﺎﺀ‪.‬‬
‫ﻳﻌﺮﻓﻨﺎ ﺑﺎﻟﻐﺎﻳﺎﺕ ﺍﳌﺼﻠﺤﻴﺔ ‪ :‬ﻭ ﻧﻌﲏ ﺑﺬﻟﻚ ﺇ‪‬ﺎ ﺗﻌﻠﻴﻠﻴﺔ ﻭﺗﻮﺿﻴﺤﻴﺔ ﺗﻜﺸﻒ ﻟﻨﺎ ﻋﻦ ﻋﻠـﺔ ﺍﳊﻜـﻢ‪،‬‬
‫ﻭﺗﺒﲔ ﻭﺟﻪ ﺍﳌﺼﻠﺤﺔ ﻓﻴﻪ ﺳﻮﺍﺀ ﺃﻛﺎﻥ ﻣﻦ ﺟﻬﺔ ﺍﻟﺸﺎﺭﻉ ‪ ،‬ﺃﻡ ﻣﻦ ﺟﻬﺔ ﺍﳌﺸﺮﻉ ﻟﻪ‪.‬‬
‫ﻭﻧﻘﺼﺪ ﺑﺎﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ‪ :‬ﺍﻷﺣﻜﺎﻡ ﺍﻟﱵ ﻧﺺ ﻋﻠﻴﻬﺎ ﺍﻟﻜﺘﺎﺏ ‪ ،‬ﺃﻭ ﺷﻬﺪﺕ ﻬﺑﺎ ﺍﻟﺴﻨﺔ ‪ ،‬ﺃﻭ ﺻﺪﺭﺕ‬
‫ﻋﻦ ﺍﻹﲨﺎﻉ‪ .‬ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭ ﺃ‪‬ﺎ ﺗﻌﻀﺪ ﺑﻌﻀﻬﺎ ﺑﻌﻀﺎ ‪،‬ﻭ ﻫﻲ ﲨﻴﻌﻬﺎ ﺗﺆﻭﻝ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﺇﱃ ﺃﺻﻞ ﺷﺮﻋﻲ‪.‬‬
‫ ﺍﳌﻌﺎﱐ ﺍﳌﻘﺼﻮﺩﺓ ﻣﻦ ﺍﳋﻄﺎﺏ ﺍﻟﺸﺮﻋﻲ‪ :‬ﻓﻨﻌﲏ ﻬﺑﺎ ﺗﻔﺴﲑ ﻭ ﺗﻮﺿﻴﺢ ﻣﺎ ﻳﻨﺼﺮﻑ ﺇﻟﻴﻪ ﺧﻄﺎﺏ ﺷﺮﻋﻲ‬‫ﺑﺬﺍﺗﻪ ﻣﻦ ﻣﻌﲎ ﺧﺎﺹ ﺑﻪ ﻻ ﻳﺸﺎﺭﻛﻪ ﻓﻴﻪ ﺧﻄﺎﺏ ﺁﺧﺮ ﻷﻧﻪ ﻣﻘﺼﻮﺭ ﻋﻠﻴﻪ‪.‬‬
‫ﻭﻣﻦ ﺧﻼﻝ ﻫﺬﺍ ﺍﻟﺘﻌﺮﻳﻒ ﻭ ﺷﺮﺣﻨﺎ ﻟﻪ ﻧﺴﺘﻨﺘﺞ ﻣﺎ ﻳﻠﻲ ‪:‬‬
‫ﺍﻟﻘﺎﻋﺪﺓ ﺍﳌﻘﺎﺻﺪﻳﺔ ‪ :‬ﺑﻴﺎﻥ ﻟﻠﺤﻜﻤﺔ ﺍﻟﱵ ﺗﻮﺧﺎﻫﺎ ﺍﻟﺸﺎﺭﻉ ﻣﻦ ﺃﺟﻞ ﺗﺸﺮﻳﻊ ﺍﳊﻜﻢ"ﻭ ﻫﻲ ﺗﻌﺒﲑ ﻋﻦ‬
‫)‪(1‬‬
‫ﺍﳊﻜﻤﺔ ﻭ ﺍﻟﻐﺎﻳﺔ "‬
‫ﻓﻤﺜﻼ ﻗﺎﻋﺪﺓ ﺍﻟﺘﺨﻔﻴﻒ ﻭ ﺍﻟﺘﻴﺴﲑ ‪ ،‬ﻭ ﺭﻓﻊ ﺍﳊﺮﺝ ﻗﺮﺭ‪‬ﺎ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﻔﻘﻬﻴﺔ "ﺍﳌﺸﻘﺔ ﲡﻠﺐ ﺍﻟﺘﻴﺴﲑ"‪,‬‬
‫ﻓﺎﻟﻘﺎﻋﺪﺓ ﺍﳌﻘﺎﺻﺪﻳﺔ ﻣﻦ ﻫﺬﺍ ﺍﳌﺜﺎﻝ ﺗﻘﺼﺪ ﻏﺎﻳﺔ ﻫﺬﺍ ﺍﳊﻜﻢ ﺍﻟﻜﻠﻲ ‪،‬ﻭ ﺣﻜﻤﺘﻪ ﻣﻦ ﺃﺟﻞ ﺍﻟﺘﺨﻔﻴﻒ‬
‫ﻭ ﺍﻟﺘﻴﺴﲑ ﻋﻠﻰ ﺍﳌﻜﻠﻒ ﰲ ﺭﻓﻊ ﺍﳌﻌﺎﻧﺎﺓ ‪ ،‬ﻭ ﺍﳌﺸﻘﺔ ﻋﻠﻴﻪ ‪،‬ﻭ ﻫﻲ ﻣﻘﺼﺪ ﺷﺮﻋﻲ ﺳﺎﻗﻪ ﺍﻹﻣﺎﻡ‪ :‬ﺍﻟﺸﺎﻃﱯ‬
‫ﰲ ﺍﻟﻘﺎﻋﺪﺓ ﺍﳌﻘﺎﺻﺪﻳﺔ ﺍﻟﺘﺎﻟﻴﺔ " ﺃﻥ ﻣﻘﺼﻮﺩ ﺍﻟﺸﺎﺭﻉ ﻣﻦ ﻣﺸﺮﻭﻋﻴﺔ ﺍﻟﺮﺧﺺ ﺍﻟﺮﻓﻖ ﺑﺎﳌﻜﻠﻒ ﻣﻦ ﲢﻤﻞ‬
‫)‪(2‬‬
‫ﺍﳌﺸﺎﻕ "‬
‫ﻭ ﻫﺬﺍ ﻣﺎ ﳚﻌﻠﻨﺎ ﻧﺆﻛﺪ ﻋﻠﻰ ﺃﻥ ﺍﻟﻘﺎﻋﺪﺓ ﺍﳌﻘﺎﺻﺪﻳﺔ ‪ ،‬ﻣﻘﺪﻣﺔ ﻋﻠﻰ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﻔﻘﻬﻴﺔ ‪ .‬ﻷﻥ ﺍﻟﻐﺎﻳﺎﺕ‬
‫ﻣﻘﺪﻣﺔ ﻋﻠﻰ ﺍﻟﻮﺳﺎﺋﻞ ‪ ،‬ﻭ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﻔﻘﻬﻴﺔ ﻋﺎﺩﺓ ﺗﻌﱪ ﻋﻦ ﺣﻜﻢ ‪ ،‬ﻭ ﺍﻟﻘﺎﻋﺪﺓ ﺍﳌﻘﺎﺻﺪﻳﺔ ﺗﻌﱪ ﻋﻦ ﻏﺎﻳﺔ‪،‬‬
‫ﻭﺇﻥ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﺫﺍ‪‬ﺎ ﻻ ﺗﻨﺺ ﺑﺼﺮﺍﺣﺔ ﻋﻠﻰ ﺃﻥ ﻣﺮﺍﻋﺎﺓ ﺍﳌﻘﺎﺻﺪ ﻣﻘﺪﻣﺔ ﻋﻠﻰ ﻏﺎﻳـﺔ ﺍﻟﻮﺳـﺎﺋﻞ‬
‫)‪(3‬‬
‫ﺃﺑﺪﺍ"‪.‬‬
‫‪ -1‬ﺍﻟﻜﻴﻼﱐ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺇﺑﺮﺍﻫﻴﻢ ‪ ،‬ﻗﻮﺍﻋﺪ ﺍﳌﻘﺎﺻﺪ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻃﱯ ‪ ،‬ﺹ ‪.68‬‬
‫‪ -2‬ﺍﻟﺸﺎﻃﱯ ﺃﺑﻮ ﺍﺳﺤﺎﻕ ‪ ،‬ﺍﳌﻮﺍﻓﻘﺎﺕ‪،‬ﺝ‪ ،1‬ﺹ ‪.341‬‬
‫‪ 3‬ﺍﻟﻜﻴﻼﱐ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺇﺑﺮﺍﻫﻴﻢ ‪ ،‬ﻗﻮﺍﻋﺪ ﺍﳌﻘﺎﺻﺪ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻃﱯ ‪ ،‬ﺹ ‪ .71‬ﻭ ﺃﻧﻈﺮ ﺍﻟﻘﺮﺍﰲ‪ ،‬ﺍﻟﻔﺮﻭﻕ ‪.33/2‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ "ﺗﻄﺒﻴﻘﻲ" ﺩﻭﺭ ﺍﻟﻠﻐﺔ ﻭ ﻣﻮﻗﻒ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻭ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﻭ ﺍﻷﺻﻮﻟﻴﺔ ﻭ ﺍﳌﻘﺎﺻﺪﻳﺔ ﻭ ﺗﻌﺮﻳﻔﺎ‪‬ﺎ ﻭ ﺗﻄﺒﻴﻘﺎﺕ ﻋﻠﻴﻬﺎ‪...‬‬
‫ﻭﻫﺬﺍ ﻫﻮ ﺟﻮﻫﺮ ﺍﳌﻌﲎ ﺍﻻﺻﻄﻼﺣﻲ ﻟﻠﻘﺎﻋﺪﺓ ﻋﺎﻣﺔ‪ ،‬ﻭ ﻧﺼﻞ ﺇﱃ ﺃﻥ ﻛﻞ ﻗﺎﻋﺪﺓ ﻓﻘﻬﻴﺔ ﺃﻭ ﺃﺻﻮﻟﻴﺔ‬
‫ﺃﻭ ﻣﻘﺎﺻﺪﻳﺔ ﺗﺸﺘﺮﻙ ﰲ ﺍﻵﰐ ‪:‬‬
‫‪ .1‬ﻋﻤﻮﻣﻴﺔ ﺣﻜﻤﻬﺎ ﺃﻱ ﺃﻥ ﺣﻜﻤﻬﺎ ﻳﻌﻢ ﻛﻞ ﺍﳉﺰﺋﻴﺎﺕ ﺍﳌﺮﺗﺒﻄﺔ ﻬﺑﺎ ﺑﻌﻼﻗﺔ ﻣﺎ‪.‬‬
‫‪ .2‬ﺃ‪‬ﺎ ﺗﺸﻜﻞ ﺇﻃﺎﺭﺍ ﺗﻨﻈﻴﻤﻴﺎ ﻳﺴﻤﺢ ﻟﻨﺎ ﺑﺘﺼﻨﻴﻒ ﺍﳉﺰﺋﻴﺎﺕ ﺇﱃ ﻓﺌﺎﺕ ﲡﻤﻊ ﻛﻞ ﻓﺌﺔ ﻣﻨـﻬﺎ‬
‫ﺧﺼﺎﺋﺺ ﻭﳑﻴﺰﺍﺕ ﻣﺸﺘﺮﻛﺔ‪.‬‬
‫‪ .3‬ﺃ‪‬ﺎ ﳎﺮﺩﺓ ﻣﺜﻞ ﻗﺎﻋﺪﺓ ﻛﻞ "ﻣﺴﻜﺮ ﺣﺮﺍﻡ" ﻓﻜﻞ ﺳﺎﺋﻞ ﺗﻮﻓﺮﺕ ﻓﻴﻪ ﺧﺼﻴﺼﺔ ﺍﻹﺳﻜﺎﺭ‬
‫ﺣﻜﻤﻨﺎ ﲝﺮﻣﺘﻪ ﺩﻭﻥ ﺃﻥ ﻧﻠﺘﻔﺖ ﺇﱃ ﻣﺎﺩﺗﻪ ﺃﻭ ﺃﺻﻠﻪ‪.‬‬
‫‪ .4‬ﻭﺍﺟﺒﺔ ﺍﻟﺘﻄﺒﻴﻖ ‪ ،‬ﺃﻱ ﺇﻟﺰﺍﻣﻴﺔ ﻓﻜﻞ ﺟﺰﺋﻴﺔ ﻋﺮﺿﻨﺎﻫﺎ ﻋﻠﻰ ﺍﻟﻘﺎﻋﺪﺓ ﻓﻮﺍﻓﻘﺘﻬﺎ ﺍﻧﻄﺒﻖ ﻋﻠﻴﻬـﺎ‬
‫ﺣﻜﻢ ﺍﻟﻘﺎﻋﺪﺓ ﺿﺮﻭﺭﺓ‪.‬‬
‫ﻏﲑ ﺃﻥ ﺗﻠﻚ ﺍﻷﳕﺎﻁ ﺍﻟﺜﻼﺛﺔ ﻣﻦ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﻭ ﺍﻻﺻﻮﻟﻴﺔ ﻭ ﺍﳌﻘﺎﺻﺪﻳﺔ ﺍﻟﱵ ﺍﺷﺘﺮﻛﺖ ﰲ ﲨﻠﺔ‬
‫ﻣﻦ ﺍﳋﺼﺎﺋﺺ ﻻ ﻳﻨﻈﺮ ﺇﻟﻴﻬﺎ ﻋﻠﻰ ﺃ‪‬ﺎ ﻣﺘﻤﺎﺛﻠﺔ ﲤﺎﻡ ﺍﻟﺘﻤﺎﺛﻞ ﺑﻞ ﺇ‪‬ﺎ ﺗﺘﻮﻓﺮ ﻋﻠﻰ ﺧﺼﺎﺋﺺ ﻳﺘﻤﻴﺰ ﻬﺑﺎ‬
‫ﺑﻌﻀﻬﺎ ﻋﻦ ﺑﻌﺾ‪ ،‬ﻓﻤﺜﻼ‪ ،‬ﻣﺼﺎﺩﺭ ﺍﻟﻘﺎﻋﺪﺓ ﺍﳌﻘﺎﺻﺪﻳﺔ ﻫﻲ ﻛﺎﻵﰐ ‪:‬‬
‫ﻣﺼﺎﺩﺭ ﺍﻟﻘﺎﻋﺪﺓ ﺍﳌﻘﺎﺻﺪﻳـﺔ ‪:‬‬
‫ﻻ ﲣﺘﻠﻒ ﺍﻟﻘﺎﻋﺪﺓ ﺍﳌﻘﺎﺻﺪﻳﺔ ﻣﻦ ﺣﻴﺚ ﻣﺼﺎﺩﺭﻫﺎ ﻋﻦ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻷﺻﻮﻟﻴﺔ ﻏﲑ ﺃ‪‬ﺎ ﺗﺘﻤﻴﺰ ﻋﻨـﻬﺎ ﰲ‬
‫ﺗﺮﺗﻴﺐ ﺗﻠﻚ ﺍﳌﺼﺎﺩﺭ ﻭﻃﺮﻕ ﺍﻻﺳﺘﺪﻻﻝ ﻋﻠﻴﻬﺎ ‪ ،‬ﻭﺍﻟﻜﺸﻒ ﻋﻨﻬﺎ ﻭﺑﺎﻟﺘﺎﱄ ﻓﺈﻥ ﻣﺼﺎﺩﺭﻫﺎ ﻫﻲ ‪:‬‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ .‬ﻭ ﺍﻟﺴﻨﺔ ‪ :‬ﻗﻮﻟﻴﺔ ﺃﻭ ﻓﻌﻠﻴﺔ ﺃﻭ ﺗﻘﺮﻳﺮﻳﺔ‪ .‬ﻭﺍﻹﲨﺎﻉ‪ .‬ﻭﺍﻟﻘﻴﺎﺱ ﻭ ﺍﳌـﺼﺎﱀ ﺍﳌﺮﺳـﻠﺔ‪.‬‬
‫ﻭﺗﺰﻳﺪ ﻋﻠﻴﻬﺎ ﲟﺼﺪﺭ ﺃﺧﺮ ﻫﻮ ‪ :‬ﺍﻷﺩﻟﺔ ﺍﳌﺨﺘﻠﻒ ﺣﻮﳍﺎ‬
‫ﺗﻠﻜﻢ ﻫﻲ ﺍﻟﻘﻮﺍﻋﺪ ﺍﺛﻼﺛﺔ ﻛﻤﺎ ﺍﺳﺘﺨﻠﺼﻨﺎ ﺗﻌﺮﻳﻔﺎ‪‬ﺎ ﻣﻦ ﻣﻈﺎﻥ ﳐﺘﻠﻔﺔ ‪ ،‬ﻭﻣﺼﺎﺩﺭ ﻣﺘﺒﺎﻳﻨﺔ ‪ ،‬ﻭﻟﻠﺒﻌﺾ‬
‫ﺃﻥ ﻳﺮﻯ ﻓﻴﻬﺎ ﺿﺮﺑﺎ ﻣﻦ ﺍﻟﺘﻤﺎﺛﻞ‪ ،‬ﺑﻞ ﻗﺪ ﻳﺮﻯ ﺃ‪‬ﺎ ﺗﻜﺮﺍﺭ ﻟﺒﻌﻀﻬﺎ ﺍﻟﺒﻌﺾ‪ ،‬ﻭﻫﺬﺍ ﻏﲑ ﺻﺤﻴﺢ‪ ،‬ﺇﺫ ﳚﺐ‬
‫ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﺒﲔ ﺃﻭﺟﻪ ﺍﻟﺸﺒﻪ ﻭﺍﻻﺧﺘﻼﻑ ﺑﲔ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﺜﻼﺛﺔ ‪ ) :‬ﺍﻟﻔﻘﻬﻴﺔ‪ ،‬ﻭﺍﻷﺻﻮﻟﻴﺔ‪ ،‬ﻭﺍﳌﻘﺎﺻﺪﻳﺔ ( ‪:‬‬
‫ﺃﻭﺟـﻪ ﺍﻟﺸﺒـﻪ ﻭﺍﻻﺧﺘﻼﻑ ﺑﲔ ﺍﻟﻘـﻮﺍﻋﺪ ﺍﻟﺜﻼﺛﺔ ‪:‬‬
‫ﺃ‪-‬ﺃﻭﺟﻪ ﺍﻟﺸﺒﻪ ﺑﲔ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﺜﻼﺛﺔ ‪:‬‬
‫ﺇﻥ ﺍﻟﺪﺍﺭﺱ ﺍﳌﺪﻗﻖ ﰲ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﺜﻼﺛﺔ ﻳﻼﺣﻆ ﺃ‪‬ﺎ ﺗﻠﺘﻘﻲ ﰲ ﺍﻵﰐ ‪:‬‬
‫‪ -1‬ﺍﻟﻜﻠﻴﺔ ‪ :‬ﻓﻬﻲ ﺗﺘﺼﻒ ﺑﺎﻟﻜﻠﻴﺔ ﻗﻴﺎﺳﺎ ﳌﺎ ﻳﻨﺪﺭﺝ ﲢﺘﻬﺎ ﻣﻦ ﺟﺰﺋﻴﺎﺕ ﻭﻫﻲ ﻗﺎﺑﻠﺔ ﻷﻥ ﺗﺘﻔﺮﻉ‬
‫ﻋﻨﻬﺎ ﻗﻮﺍﻋﺪ ﻋﺪﻳﺪﺓ ﺃﺧﺮﻯ‪.‬‬
‫‪ -2‬ﺍﻟﻌﻤﻮﻣﻴﺔ ‪ :‬ﻓﻬﻲ ﲨﻴﻌﺎ ﻋﺎﻣﺔ ﺗﺴﺘﻮﻋﺐ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﳉﺰﺋﻴﺎﺕ ﻭﺍﳊﻮﺍﺩﺙ‪.‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ "ﺗﻄﺒﻴﻘﻲ" ﺩﻭﺭ ﺍﻟﻠﻐﺔ ﻭ ﻣﻮﻗﻒ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻭ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﻭ ﺍﻷﺻﻮﻟﻴﺔ ﻭ ﺍﳌﻘﺎﺻﺪﻳﺔ ﻭ ﺗﻌﺮﻳﻔﺎ‪‬ﺎ ﻭ ﺗﻄﺒﻴﻘﺎﺕ ﻋﻠﻴﻬﺎ‪...‬‬
‫‪ -3‬ﺍﻟﺘﺠﺮﻳﺪ ‪ :‬ﺃ‪‬ﺎ ﲨﻴﻌﺎ ﺗﺄﰐ ﰲ ﺻﻴﻐﺔ ﳎﺮﺩﺓ ‪ ،‬ﻭﺫﻟﻚ ﳑﺎ ﳚﻌﻠﻬﺎ ﻣﻬﻴﺌﺔ ﻻﺳﺘﻴﻌﺎﺏ ﺍﳊﺎﻻﺕ‬
‫ﺍﳉﺰﺋﻴﺔ‪.‬‬
‫‪ -4‬ﺍﻟﺸﺮﻋﻴﺔ ‪ :‬ﻓﻬﻲ ﲨﻴﻌﺎ ﺷﺮﻋﻴﺔ ﻷ‪‬ﺎ ﺗﺴﺘﻤﺪ ﻣﻦ ﻣﺼﺎﺩﺭ ﺷﺮﻋﻴﺔ‪ ،‬ﻭﺇﻥ ﺍﺧﺘﻠﻔﺖ ﺩﺭﺟﺎ‪‬ﺎ‪.‬‬
‫‪ -5‬ﺍﳍﺪﻑ ‪ :‬ﺇﻥ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﺜﻼﺛﺔ ﺗﺮﻣﻲ ﰲ ﳎﻤﻮﻋﻬﺎ ﺇﱃ ﻣﻘﺼﺪ ﻭﺍﺣﺪ ﻫﺪﻓﻪ ﺻـﻮﻥ ﺣﺮﻣـﺔ‬
‫ﺍﻟﺸﺮﻳﻌﺔ ‪ ،‬ﻭﺍﻹﺑﻘﺎﺀ ﻋﻠﻴﻬﺎ ﻧﺎﻓﺬﺓ ﳏﺘﺮﻣﺔ‪.‬‬
‫‪ -6‬ﺍﻟﻮﺳﻴﻠﺔ‪:‬ﻓﺎﻟﻘﻮﺍﻋﺪ ﺍﻟﺜﻼﺛﺔ ﺗﺸﺘﺮﻙ ﰲ ﺍﻟﻮﺳﻴﻠﺔ ﺍﳌﻌﺘﻤﺪﺓ ﰲ ﺍﺳﺘﻨﺒﺎﻃﻬﺎ ‪ ،‬ﺇﺫ ﺗﺮﺟﻊ ﲨﻴﻌﻬﺎ ﺇﱃ‬
‫ﺍﻻﺟﺘﻬﺎﺩ ﺍﳌﺒﲏ ﻋﻠﻰ ﺍﺳﺘﻘﺮﺍﺀ ﺍﻟﻨﺼﻮﺹ ﻣﻦ ﻗﺮﺁﻥ ‪،‬ﻭﺳﻨﺔ ‪،‬ﻭﺃﺛﺮ ﻭ ﺇﺟـﻤﺎﻉ‪،‬ﺃﻭ ﻗﻴﺎﺱ) *(‪.‬‬
‫ﺏ( ﺃﻭﺟـﻪ ﺍﻻﺧﺘﻼﻑ ﺑﻴـﻦ ﺍﻟﻘﻮﺍﻋـﺪ ﺍﻟﺜـﻼﺛﺔ ‪:‬‬
‫ﺇﻥ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﺜﻼﺛﺔ ﻟﻮ ﺗﺄﻣﻠﻨﺎﻫﺎ ﻟﻮﺟﺪﻧﺎﻫﺎ ﲣﺘﻠﻒ ﻓﻴﻤﺎ ﻳﻮﺿﺤﻪ ﺍﳉﺪﻭﻝ ﺍﻵﰐ ‪:‬‬
‫ﻧﻮﻉ ﺍﻟﻘﺎﻋﺪﺓ‬
‫ﺍﻟﺘﻔﺴﲑ ﻭﺍﻟﺸﺮﺡ‬
‫ﻭﺟﻪ ﺍﻻﺧﺘﻼﻑ‬
‫ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﻔﻘﻬﻴﺔ ﻣﺜﻞ ‪ -1‬ﺗﺘﻌﻠﻖ ﺑﺄﺣﻜﺎﻡ ﻣﺘﺸﺎﻬﺑﺔ ﲟﻌﲎ ﺃ‪‬ﺎ ﺗﺮﺟﻊ ﺇﱃ ﻗﻴﺎﺱ ﻭﺍﺣﺪ ﳚﻤﻌﻬﺎ‪ ،‬ﺃﻭ ﺿﺎﺑﻂ‬
‫ﺗﺆﻭﻝ ﺇﱃ ﻗﻴﺎﺱ ﻭﺍﺣﺪ ﻓﻘﻬﻲ ﻳﺮﺑﻄﻬﺎ ﻛﻘﻮﺍﻋﺪ ﺍﳌﻠﻜﻴﺔ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﻣﺜﻼ ‪.‬‬
‫ﻣﺎ ﺍﺷﺘﺮﻁ ﻓﻴﻪ ﻋﺪﺓ‬
‫ﲟﻌﲎ ﺃ‪‬ﺎ ﻻ ﺗﻨﺘﺞ ﻋﻨﻬﺎ ﻗﻮﺍﻋﺪ ﻏﲑﻫﺎ ﻷ‪‬ﺎ ﻫﻲ ﺑﺬﺍ‪‬ﺎ‬
‫ﺷﺮﺍﺋﻂ ﻳﻨﺘﻔﻲ ﺑﺎﻧﺘﻔﺎﺀ ‪ -2‬ﻫﻲ ﻧﺘﻴﺠﺔ ﻭﻟﻴﺴﺖ‬
‫ﲦﺮﺓ ﻟﻠﻘﻮﺍﻋﺪ ﺍﻷﺻﻮﻟﻴﺔ‪ ،‬ﺇﺫ ﺍﻟﻔﻘﻴﻪ ﻳﺒﺤﺚ ﻓﻴﻤﺎ‬
‫ﺃﺣﺪﻫﺎ ﻭﻣﺜﻞ ‪:‬‬
‫ﺳﺒﺒﺎ‬
‫ﻳﺼﺪﺭ ﻋﻦ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺃﻗﻮﺍﻝ ﻭﺃﻓﻌﺎﻝ ﻭﺍﻟﺘﺰﺍﻣﺎﺕ‬
‫ﻣﻦ ﻣﻠﻚ ﺍﻟﺘﻨﺠﲑ ﻣﻠﻚ ‪ -3‬ﺗﺮﻛﺰ ﻋﻠﻰ ﻓﻌﻞ‬
‫ﻛﺒﻴﻊ ﻭﺷﺮﺍﺀ ﻭﻛﺮﺍﺀ‪.‬‬
‫ﺍﻟﺘﻌﻠﻴﻖ‬
‫ﺍﳌﻜﻠﻒ‬
‫ﲟﻌﲎ ﺃﻥ ﳎﺎﻝ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﺪﻟﻴﻞ ﺍﳉﺰﺋﻲ ﻭﻣﺎ‬
‫‪ -4‬ﺗﺮﻛﺰ ﻋﻠﻰ ﺍﻷﺩﻟﺔ‬
‫ﻳﺪﻝ ﻋﻠﻴﻪ ﻣﻦ ﺣﻜﻢ ﺟﺰﺋﻲ ﻓﻘﻂ‪.‬‬
‫ﺍﳉﺰﺋﻴﺔ‬
‫ﲟﻌﲎ ﺃ‪‬ﺎ ﺗﺘﺮﺗﺐ ﻋﻠﻰ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻷﺻﻮﻟﻴﺔ ﻭﺍﳌﻘﺎﺻﺪﻳﺔ‬
‫‪ -5‬ﺍﻟﺘﺄﺧﺮ‬
‫ﻭﻻ ﺗﻠﻐﻴﻬﺎ ﻷ‪‬ﺎ ﲟﺜﺎﺑﺔ ﺍﻟﻨﺘﻴﺠﺔ ﳍﻤﺎ‪.‬‬
‫ﺍﻟﻘﺎﻋﺪﺓ ﺍﻷﺻﻮﻟﻴﺔ‬
‫ﻣﺜﻞ‪ :‬ﺍﻷﻣﺮ ﺍﳌﻄﻠﻖ‬
‫‪ -1‬ﻣﻨﻬﺠﻴﺔ‬
‫‪ -2‬ﺃﺻﻠﻴﺔ‬
‫ﺗﻌﱪ ﻋﻦ ﻣﻨﻬﺞ ﻳﻌﺘﻤﺪﻩ ﺍﻟﻔﻘﻪ ﺍ‪‬ﺘﻬﺪ ﻟﺘﻔﺎﺩﻱ ﺍﳋﻄﺄ‬
‫ﻋﻨﺪ ﺍﺳﺘﺌﻨﺎﻑ ﺍﻷﺣﻜﺎﻡ ﲟﻌﲎ ﺃ‪‬ﺎ ﻗﺎﺑﻠﺔ ﻷﻥ ﺗﺒﲏ‬
‫*‬
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‫( ﻣﺴﺘﻨﺒﻂ ﳑﺎ ﺳﺒﻖ ﺫﻛﺮﻩ ﻣﻦ ﻗﻮﺍﻋﺪ ‪ :‬ﻓﻘﻬﻴﺔ ‪ ،‬ﺃﺻﻮﻟﻴﺔ ‪ ،‬ﻣﻘﺎﺻﺪﻳﺔ ‪.‬‬
‫ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ "ﺗﻄﺒﻴﻘﻲ" ﺩﻭﺭ ﺍﻟﻠﻐﺔ ﻭ ﻣﻮﻗﻒ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻭ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﻭ ﺍﻷﺻﻮﻟﻴﺔ ﻭ ﺍﳌﻘﺎﺻﺪﻳﺔ ﻭ ﺗﻌﺮﻳﻔﺎ‪‬ﺎ ﻭ ﺗﻄﺒﻴﻘﺎﺕ ﻋﻠﻴﻬﺎ‪...‬‬
‫ﻳﻔﻴﺪ ﺍﻟﻮﺟﻮﺏ ‪ ،‬ﻭﻣﺜﻞ ‪ -3‬ﺗﺸﺮﻳﻌﻴﺔ ﻛﻠﻴﺔ‬
‫ﺍﻟﻨﻬﻲ ﺍﳌﻄﻠﻖ ﻳﻔﻴﺪ‬
‫‪ -4‬ﺗﻌﲏ ﺑﺎﻷﺩﻟﺔ ﺍﻟﻜﻠﻴﺔ‬
‫ﺍﻟﺘﺤﺮﱘ‬
‫‪ -5‬ﺍﻟﺘﻘﺪﱘ‬
‫ﺍﻟﻘﺎﻋﺪﺓ ﺍﳌﻘﺎﺻﺪﻳﺔ‬
‫ ﻳﺮﺗﻔﻊ ﺍﻟﺘﺤﺮﱘ‬‫ﺑﺎﺭﺗﻔﺎﻉ ﺃﺳﺒﺎﺑﻪ ﻭﻣﺜﻞ‬
‫ﺍﳌﺸﻘﺔ ﺍﳌﺒﺎﻟﻐﺔ ﳎﻠﺒﺔ‬
‫ﻟﻠﺘﻴﺴﲑ‬
‫‪ -1‬ﻏﺎﺋﻴﺔ‬
‫‪ -2‬ﺗﺮﻛﻴﺒﻴﺔ ﺗﺮﺗﻴﺒﻴﺔ‬
‫‪ -3‬ﻛﺸﻔﻴﺔ ﺗﻔﺴﲑﻳﺔ‬
‫‪ -4‬ﻛﻠﻴﺔ‬
‫‪ -5‬ﺗﻮﺟﻴﻬﻴﺔ‬
‫ﻋﻠﻴﻬﺎ ﺃﺣﻜﺎﻡ ﻓﻘﻬﻴﺔ‪.‬‬
‫ﲟﻌﲎ ﺃ‪‬ﺎ ﺗﺴﺘﻠﻬﻢ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ ﻭﺍﻹﲨﺎﻉ ﻭﺍﻟﻘﻴﺎﺱ‬
‫ﻟﻠﻜﺸﻒ ﻋﻦ ﺃﺩﻟﺔ ﺗﺜﺒﺖ ﻬﺑﺎ ﺃﺣﻜﺎﻡ ﺷﺮﻋﻴﺔ ﻋﺎﻣﺔ‬
‫ﺗﻐﺪﻭ ﻭﺍﺟﺒﺔ ﺍﻟﺘﻄﺒﻴﻖ ﻋﻨﺪ ﺣﻠﻮﻝ ﺍﻟﺘﻮﺍﺯﻥ‪.‬‬
‫ﲟﻌﲎ ﺃ‪‬ﺎ ﻻ ‪‬ﺘﻢ ﺑﺎﻷﺩﻟﺔ ﺍﳉﺰﺋﻴﺔ ﻭﺇﳕﺎ ﺗﺮﻛﺰ ﻋﻠﻰ‬
‫ﺍﻷﺩﻟﺔ ﺍﻟﻜﻠﻴﺔ ﺍﻟﱵ ﺗﺜﺒﺖ ﻬﺑﺎ ﺍﻷﺣﻜﺎﻡ ﺍﻟﻌﺎﻣﺔ ﲟﻌﲎ ﺃ‪‬ﺎ‬
‫ﺳﺎﺑﻘﺔ ﻋﻠﻰ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﻭﻣﺘﻘﺪﻣﺔ ﻋﻠﻴﻬﺎ ﻭﺍﻟﻔﻘﻴﻪ‬
‫ﻳﻌﻮﻝ ﻋﻠﻴﻬﺎ ﰲ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﱵ ﻳﻮﻇﻔﻬﺎ ﰲ‬
‫ﻣﻌﺎﳉﺔ ﺍﳊﻮﺍﺩﺙ‪.‬‬
‫ﲟﻌﲎ ﺃ‪‬ﺎ ‪‬ﺘﻢ ﺑﺘﻮﺿﻴﺢ ﺍﻟﻐﺎﻳﺎﺕ ﺍﻟﱵ ﻷﺟﻠﻬﺎ ﻗﺎﻣﺖ‬
‫ﺍﻟﺸﺮﻳﻌﺔ ‪.‬‬
‫ﲟﻌﲎ ﺃ‪‬ﺎ ﺗﺮﻛﺐ ﻏﺎﻳﺎﺕ ﺍﻟﺸﺮﻳﻌﺔ ﺑﺎﻋﺘﺒﺎﺭ ﺍﺭﺗﺒﺎﻁ‬
‫ﺑﻌﻀﻬﺎ ﺑﺒﻌﺾ ﻛﻤﺎ ﺗﻨﻈﻤﻬﺎ ﲝﺴﺐ ﺃﳘﻴﺘﻬﺎ ﺑﺎﻟﻨﺴﺒﺔ‬
‫ﻟﻠﺸﺎﺭﻉ‪.‬‬
‫ﲟﻌﲎ ﺃ‪‬ﺎ ﺗﻜﺸﻒ ﻋﻦ ﺃﺳﺮﺍﺭ ﺍﻟﺘﺸﺮﻳﻊ ﻭﺗﻔﺴﺮ ﺩﻭﺍﻋﻴﻪ‬
‫ﻭﺃﺳﺒﺎﺑﻪ‪.‬‬
‫ﲟﻌﲎ ﺃ‪‬ﺎ ﺗﻌﲏ ﺑﺎﻷﺳﺲ ﺍﻟﻌﺎﻣﺔ ﺍﻟﱵ ﻗﺎﻡ ﻋﻠﻴﻬﺎ ﺍﻟﺘﺸﺮﻳﻊ‬
‫ﺣﱴ ﻳﺮﺍﻋﻴﻬﺎ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﺍﺟﺘﻬﺎﺩﺍ ‪‬ﻢ ﻭﺍﻻﺳﺘﻨﺎﺩ ﻋﻠﻴﻬﺎ‬
‫ﲟﻌﲎ ﺃ‪‬ﺎ ﺗﻮﺟﻪ ﺍ‪‬ﺘﻬﺪ ﺇﱃ ﺍﳌﻌﺎﱐ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻟﱵ ﳚﺐ‬
‫ﺍﻋﺘﺒﺎﺭﻫﺎ‪.‬‬
‫ﻭﻣﻦ ﲦﺔ ﻓﺈﻥ ﻛﻞ ﻗﺎﻋﺪﺓ ﺃﻭ ﳎﻤﻮﻋﺔ ﻗﻮﺍﻋﺪ ﺃﺻﻮﻟﻴﺔ ﻗﻮﺍﻋﺪ ﻣﻘﺎﺻﺪﻳﺔ‪ ،‬ﻛﻤﺎ ﺃﻥ ﻭﺭﺍﺀ ﻛﻞ ﻗﺎﻋﺪﺓ ‪،‬‬
‫ﺃﻭ ﳎﻤﻮﻋﺔ ﻗﻮﺍﻋﺪ ﻓﻘﻬﻴﺔ ﻗﺎﻋﺪﺓ ‪ ،‬ﺃﻭ ﻗﻮﺍﻋﺪ ﺃﺻﻮﻟﻴﺔ‪ ،‬ﻭﳝﻜﻦ ﻟﻨﺎ ﺃﻥ ﻧﺘﺼﻮﺭ ﺗﻠﻚ ﺍﻟﻌﻼﻗﺔ ﰲ ﺷـﻜﻞ‬
‫ﻫﺮﻣﻲ ﻋﻠﻰ ﺍﻟﻨﺤﻮ ﺍﻟﺘﺎﱄ ‪:‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ "ﺗﻄﺒﻴﻘﻲ" ﺩﻭﺭ ﺍﻟﻠﻐﺔ ﻭ ﻣﻮﻗﻒ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻭ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﻭ ﺍﻷﺻﻮﻟﻴﺔ ﻭ ﺍﳌﻘﺎﺻﺪﻳﺔ ﻭ ﺗﻌﺮﻳﻔﺎ‪‬ﺎ ﻭ ﺗﻄﺒﻴﻘﺎﺕ ﻋﻠﻴﻬﺎ‪...‬‬
‫ﻗـﻮاﻋﺪ‬
‫ﻣﻘﺎﺻﺪﻳـﺔ‬
‫ﻗـﻮاﻋﺪ‬
‫أﺻﻮﻟﻴـﺔ‬
‫ﻗـﻮاﻋﺪ‬
‫ﻓﻘﻬﻴـﺔ‬
‫أﺣﻜـﺎم‬
‫اﻟﻨــﻮازل‬
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‫ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ "ﺗﻄﺒﻴﻘﻲ" ﺩﻭﺭ ﺍﻟﻠﻐﺔ ﻭ ﻣﻮﻗﻒ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻭ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﻭ ﺍﻷﺻﻮﻟﻴﺔ ﻭ ﺍﳌﻘﺎﺻﺪﻳﺔ ﻭ ﺗﻌﺮﻳﻔﺎ‪‬ﺎ ﻭ ﺗﻄﺒﻴﻘﺎﺕ ﻋﻠﻴﻬﺎ‪...‬‬
‫ﻭﻗﺪ ﻳﻘﻮﻝ ﻗﺎﺋﻞ ‪ :‬ﺇﻥ ﺍﻟﻔﻘﻪ ﻛﺎﻥ ﺃﺳﺒﻖ ﰲ ﺍﻟﻮﺟﻮﺩ ﻣﻦ ﻋﻠﻢ ﺍﻷﺻﻮﻝ ‪،‬ﻛﻤﺎ ﻧﺒﻪ ﺇﱃ ﺫﻟﻚ ﺍﻹﻣﺎﻡ‪:‬‬
‫ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﺣﻴﺚ ﻗﺎﻝ ‪ " :‬ﺇﺫ ﻛﺎﻥ ﻋﻠﻢ ﺍﻷﺻﻮﻝ ﱂ ﻳﺪﻭﻥ ﺇﻻ ﺑﻌﺪ ﺗﺪﻭﻳﻦ ﺍﻟﻔﻘﻪ ﺑﺰﻫﺎﺀ‬
‫ﻗﺮﻧﲔ " )‪.(1‬‬
‫ﻭﺍﻟﻼﻓﺖ ﻟﻺﻧﺘﺒﺎﻩ ﺃﻥ ﺗﻄﺒﻴﻖ ﺍﳌﻨﻬﺞ ﺍﻻﺳﺘﻘﺮﺍﺋﻲ ﻳﺜﺒﺖ ﻗﻄﻌﺎ ﻭﺟﻮﺩ ﺗﻠﻚ ﺍﻟﻌﻼﻗﺔ ﺍﻟﺘﻜﺎﻣﻠﻴﺔ‪،‬‬
‫ﻭﺍﻻﺭﺗﺒﺎﻃﻴﺔ ﺑﲔ ﺃﺻﻨﺎﻑ ﺍﻟﻘﻮﺍﻋﺪ ﺍﳌﺸﺎﺭ ﺇﻟﻴﻬﺎ ﺁﻧﻔﺎ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻧـﻲ ‪ :‬ﺍﺳﺘﻨﺒﺎﻁ ﻟﺒﻌﺾ ﺍﻟﻘﻮﺍﻋﺪ ﺍﳌﻘﺎﺻﺪﻳﺔ ﺍﻟﱵ ﺗﻀﻤﻨﻬﺎ ﻛﺘﺎﺏ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬
‫ﻟﻺﻣﺎﻡ ﺍﺑﻦ ﻋﺎﺷﻮﺭ‬
‫ﺇﺫﺍ ﻛﺎﻥ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻗﺪ ﻓﺎﻕ ﺃﻗﺮﺍﻧﻪ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻛﻤﺎ ﻛﺎﻥ ﻟﻪ‬
‫ﺍﻟﻔﻀﻞ ﰲ ﺑﻌﺚ ﻋﻠﻢ ﺍﳌﻘﺎﺻﺪ ﻣﻦ ﺑﻌﺪ ﺃﻥ ﻛﺎﺩ ﻳﺪﺭﺱ ﻭﺗﻨﺪﺛﺮ ﻣﻌﺎﳌﻪ ﻓﻘﺪ ﺗﻮﻗﻒ ﺍﻟﺒﺤﺚ ﻓﻴﻪ ﻣﻦ ﻋﻬﺪ‬
‫ﺃﰊ ﺍﺳﺤﺎﻕ ﺍﻟﺸﺎﻃﱯ ﺣﱴ ﺇﻧﻪ ﻭﻓﻖ ﺑﻔﻀﻞ ﺍﷲ ﺇﱃ ﺍﻟﻜﺸﻒ ﻋﻦ ﺃﺳﺒﺎﺏ ﺍﻟﺘﺨﻠﻒ ﰲ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ‪،‬‬
‫ﻭﺍﻗﺘﺮﺡ ﻃﺮﻳﻘﺔ ﻟﻌﻼﺝ ﺫﻟﻚ ﺍﻟﺘﺨﻠﻒ ‪ ،‬ﰲ ﻗﻮﻟﻪ‪":‬ﻓﻨﺤﻦ ﺇﺫﺍ ﺃﺭﺩﻧﺎ ﺃﻥ ﻧﺪﻭﻥ ﺃﺻﻮﻻ ﻗﻄﻌﻴﺔ ﻟﻠﺘﻔﻘﻪ ﰲ‬
‫ﺍﻟﺪﻳﻦ ﺣﻖ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﻌﻤﺪ ﺇﱃ ﻣﺴﺎﺋﻞ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﳌﺘﻌﺎﺭﻓﺔ ‪ ،‬ﻭ ﺃﻥ ﻧﻌﻴﺪ ﺫﻭﻬﺑﺎ ﰲ ﺑﻮﺗﻘﺔ ﺍﻟﺘﺪﻭﻳﻦ ‪،‬‬
‫ﻭﻧﻌﲑﻫﺎ ﲟﻌﻴﺎﺭ ﺍﻟﻨﻈﺮ ‪ ،‬ﻭﺍﻟﻨﻘﺪ ‪ ،‬ﻓﻨﻨﻔﻲ ﻋﻨﻬﺎ ﺍﻷﺟﺰﺍﺀ ﺍﻟﻐﺮﻳﺒﺔ ﺍﻟﱵ ﻏﻠﺜﺖ ﻬﺑﺎ ‪ ،‬ﻭﻧﻀﻊ ﻓﻴﻬﺎ ﺃﺷﺮﻑ‬
‫ﻣﻌﺎﺩﻥ ﻣﺪﺍﺭﻙ ﺍﻟﻔﻘﻪ ﻭﺍﻟﻨﻈﺮ‪ ،‬ﰒ ﻧﻌﻴﺪ ﺻﻮﻍ ﺫﻟﻚ ﺍﻟﻌﻠﻢ ﻭﻧﺴﻤﻴﻪ ‪:‬ﻋﻠﻢ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ‪ .‬ﻭﻧﺘﺮﻙ ﻋﻠﻢ‬
‫ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻋﻠﻰ ﺣﺎﻟﻪ ‪ ،‬ﺗﺴﺘﻤﺪ ﻣﻨﻪ ﻃﺮﻕ ﺗﺮﻛﻴﺐ ﺍﻷﺩﻟﺔ ﺍﻟﻔﻘﻬﻴﺔ‪ ،‬ﻭﻧﻌﻤﺪ ﺇﱃ ﻣﺎ ﻫﻮ ﻣﻦ ﻣﺴﺎﺋﻞ‬
‫ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻏﲑ ﻣﱰﻭ ﲢﺖ ﺳﺮﺍﺩﻕ ﻣﻘﺼﺪﻧﺎ ﻫﺬﺍ ؛ ﻣﻦ ﺗﺪﻭﻳﻦ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ‪،‬ﻓﻨﺠﻌﻞ ﻣﻨﻪ ﻣﺒﺎﺩﺉ‬
‫ﳍﺬﺍ ﺍﻟﻌﻠﻢ ﺍﳉﻠﻴﻞ ‪،‬ﻋﻠﻢ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ "‪ (2).‬ﻭﻫﻲ ﻃﺮﻳﻘﺔ ﺗﻘﻮﻡ ﻋﻠﻰ ﳔﻞ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﲟﺎ‬
‫ﻳﻔﻀﻲ ﺇﱃ ﺍﻟﺘﻌﺮﻑ ﻋﻠﻰ ﻣﺎ ﻫﻮ ﻗﻄﻌﻲ ﺛﺎﺑﺖ ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ ﻛﺬﻟﻚ ﺃﺩﺭﺝ ﰲ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻷﻥ‬
‫" ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﳚﺐ ﺃﻥ ﺗﻜﻮﻥ ﻗﻄﻌﻴﺔ ‪ ،‬ﺃﻱ ﻣﻦ ﺣﻖ ﺍﻟﻌﻠﻤﺎﺀ ﺃﻥ ﻻ ﻳﺪﻭﻧﻮﺍ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺇﻻ ﻣﺎ ﻫﻮ‬
‫ﻗﻄﻌﻲ ﺇﻣﺎ ﺑﺎﻟﻀﺮﻭﺭﺓ ‪ ،‬ﺃﻭ ﺑﺎﻟﻨﻈﺮ ﺍﻟﻘﻮﻱ")‪ . (3‬ﻭﻣﻦ ﺧﻼﻝ ﺫﻟﻚ ﺻﻴﻐﺖ ﻣﺒﺎﺩﺉ ﻟﻌﻠﻢ ﺟﺪﻳﺪ ﻫﻮ ‪:‬‬
‫ﻋﻠﻢ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ‪.‬ﻭﺗﺒﻌﺎ ﻟﺘﻔﻄﻦ ﺍﻹﻣﺎﻡ ﺃﻥ ﻛﻞ ﻋﻠﻢ ﺟﺪﻳﺪ ﻻ ﻳﻜﻔﻲ ﺃﻥ ﻳﺘﺤﺪﺩ ﻣﻮﺿﻮﻋﻪ‬
‫‪ -1‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ‪ ،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﺑﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪ ،‬ﺹ ‪.06‬‬
‫)‪ -(2‬ﻧﻔﺲ ﺍﳌﺼﺪﺭ‪ ،‬ﺹ ‪.08‬‬
‫)‪ -(3‬ﻧﻔﺲ ﺍﳌﺼﺪﺭ‪ ،‬ﺹ ‪.08‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ "ﺗﻄﺒﻴﻘﻲ" ﺩﻭﺭ ﺍﻟﻠﻐﺔ ﻭ ﻣﻮﻗﻒ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻭ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﻭ ﺍﻷﺻﻮﻟﻴﺔ ﻭ ﺍﳌﻘﺎﺻﺪﻳﺔ ﻭ ﺗﻌﺮﻳﻔﺎ‪‬ﺎ ﻭ ﺗﻄﺒﻴﻘﺎﺕ ﻋﻠﻴﻬﺎ‪...‬‬
‫ﺑﻞ ﻳﻨﺒﻐﻲ ﺃﻳﻀﺎ ﺃﻥ ﺗﻮﺿﺢ ﻣﻨﺎﻫﺠﻪ ﻭ ﺃﺳﺎﻟﻴﺒﻪ ‪ ،‬ﻭ ﺗﻀﺒﻂ ﻃﺮﻕ ﺍﻟﺒﺤﺚ ﻓﻴﻪ‪ ،‬ﻭﻟﺬﺍ ﻓﺈﻧـﻪ ﺃﻭﱃ ﻫـﺬﺍ‬
‫ﺍﳉﺎﻧﺐ ﻋﻨﺎﻳﺔ ﺧﺎﺻﺔ ﻓﺮﻛﺰ ﻋﻠﻰ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻟﻘﻮﺍﻋﺪ ﺍﳌﻨﻬﺠﻴﺔ ﺍﻟﱵ ﺗﻀﺒﻂ ﺃﺳﺎﻟﻴﺐ ﻭﻃﺮﻕ ﺍﻟﺒﺤﺚ ﻋـﻦ‬
‫ﺍﳌﻘﺎﺻﺪ‪ ،‬ﻭﳝﻜﻦ ﺃﻥ ﳕﺜﻞ ﻟﺬﻟﻚ ﺑﺎﻟﻘﻮﺍﻋﺪ ﺍﻵﺗﻴﺔ ﺍﻟﱵ ﺗﻀﻤﻨﻬﺎ ﺍﳉﺪﻭﻝ ﺍﳌﻮﺍﱄ ‪:‬‬
‫‪ (1‬ﺟﺪﻭﻝ ﺍﻟﻘﻮﺍﻋﺪ ﺍﳌﻨﻬﺠﻴﺔ ‪ :‬ﺍﳌﺴﺎﻋﺪﺓ ﻋﻠﻰ ﺍﺳﺘﺨﺮﺍﺝ ﺍﳌﻘﺎﺻﺪ ﻭﺍﻟﺘﻤﻴﻴﺰ ﺑﲔ ﻣﺮﺍﺗﺒﻬﺎ‬
‫ﻧﺺ ﺍﻟﻘﺎﻋﺪﺓ‬
‫ﻧﻮﻉ ﺍﻟﻘﺎﻋﺪﺓ‬
‫ـﻰ ﺍﳌﻘﺎﺻﺪ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻟﻘﻄﻌﻴﺔ ‪ :‬ﻣﺎ ﻳﺆﺧﺬ ﻣﻦ ﻣﺘﻜﺮﺭ ﺃﺩﻟﺔ ﺍﻟﻘﺮﺁﻥ ﺗﻜـﺮﺭﺍ‬
‫ـﺮﻑ ﻋﻠـ‬
‫ـﺪﺓ ﻟﻠﺘﻌـ‬
‫ﻗﺎﻋـ‬
‫ﺍﳌﻘﺎﺻﺪ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻟﻘﻄﻌﻴﺔ ﻳﻨﻔﻲ ﺍﺣﺘﻤﺎﻝ ﻗﺼﺪ ﺍ‪‬ﺎﺯ ﻭﺍﳌﺒﺎﻟﻐﺔ‪ ،‬ﳓـﻮ ﻛـﻮﻥ ﻣﻘـﺼﺪ ﺍﻟـﺸﺎﺭﻉ‬
‫ﺍﻟﺘﺴﻴﲑ…‪ ،‬ﻷﻥ ﺍﻷﺩﻟﺔ ﺍﳌﺴﺘﻘﺮﺍﺓ ﰲ ﺫﻟﻚ ﻛﻠﻪ ﻋﻤﻮﻣـﺎﺕ ﻣﺘﻜـﺮﺭﺓ‬
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‫ﻭﻛﻠﻬﺎ ﻗﻄﻌﻴﺔ ﺍﻟﻨﺴﺒﺔ ﺇﱃ ﺍﻟﺸﺎﺭﻉ ﻷ‪‬ﺎ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻭﻫﻮ ﻗﻄﻌﻲ ﺍﳌﱳ "‬
‫ـﻰ "…ﺍﳌﻘﺎﺻﺪ ﺍﻟﻈﻨﻴﺔ ﺍﻟﻘﺮﻳﺒﺔ ﻣﻦ ﺍﻟﻘﻄﻌﻲ ﻣﺎ ﻗﺎﻝ ﺍﻟـﺸﺎﻃﱯ ﰲ ﺍﳌـﺴﺄﻟﺔ‬
‫ـﺮﻑ ﻋﻠـ‬
‫ـﺪﺓ ﻟﻠﺘﻌـ‬
‫ﻗﺎﻋـ‬
‫ﺍﳌﻘﺎﺻﺪ ﺍﻟﻈﻨﻴﺔ ﺍﻟﻘﺮﻳﺒﺔ ﻣﻦ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ ﺍﻟﻄﺮﻑ ﺍﻷﻭﻝ ﻣﻦ ﻛﺘﺎﺏ ﺍﻷﺩﻟﺔ ‪ " :‬ﺍﻟﺪﻟﻴﻞ ﺍﻟﻈﲏ ‪ :‬ﺇﻣـﺎ ﺃﻥ‬
‫ﻳﺮﺟﻊ ﺇﱃ ﺃﺻﻞ ﻗﻄﻌﻲ ﻣﺜﻞ ﻗﻮﻝ ﺍﻟﻨﱯ –ﻋﻠﻴﻪ ﺍﻟـﺼﻼﺓ ﺍﻟـﺴﻼﻡ‪" -‬ﻻ‬
‫ﺍﻟﻘﻄﻊ‬
‫ﺿﺮﺭ ﻭﻻ ﺿﺮﺍﺭ" ﻓﺈﻧﻪ ﺩﺍﺧﻞ ﲢﺖ ﺃﺻﻞ ﻗﻄﻌﻲ ﰲ ﻫﺬﺍ ﺍﳌﻌـﲏ‪ ،‬ﻓـﺈﻥ‬
‫ﺍﻟﻀﺮﺭ ﻭﺍﻟﻀﺮﺍﺭ ‪،‬ﻣﺒﺜﻮﺙ ﻣﻨﻌﻪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﻛﻠﻬﺎ ﰲ ﻭﻗـﺎﺋﻊ ﺟﺰﺋﻴـﺎﺕ‬
‫ﻭﻗﻮﺍﻋﺪ ﻛﻠﻴﺎﺕ …‪ ،‬ﻭﻣﻨﻬﺎ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺘﻌﺪﻱ ﻋﻠﻰ ﺍﻟﻨﻔﻮﺱ ﻭﺍﻷﻣﻮﺍﻝ‬
‫ﻭﺍﻷﻋﺮﺍﺽ ﻭﻋﻦ ﺍﻟﻐﺼﺐ ﻭﺍﻟﻈﻠﻢ ﻭﻛﻞ ﻣﺎ ﻫﻮ ﰲ ﺍﳌﻌﲏ ﺇﺿﺮﺍﺭ ﻭﺿﺮﺍﺭ‬
‫ﻭﻳﺪﺧﻞ ﲢﺘﻪ ﺍﳉﻨﺎﻳﺔ ﻋﻠﻰ ﺍﻟﻨﻔﺲ ﺃﻭ ﺍﻟﻌﻘﻞ ﺃﻭ ﺍﻟﻨﺴﻞ ﺃﻭ ﺍﳌﺎﻝ ﻓﻬﻮ ﻣﻌﲎ‬
‫ﰲ ﻏﺎﻳﺔ ﺍﻟﻌﻤﻮﻡ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﻻ ﻣﺮﺍﺀ ﻓﻴﻪ ﻭﻻ ﺷﻚ‪ 2‬ﻓﺈﻥ ﺍﻷﺩﻟﺔ ﺍﳌﺬﻛﻮﺭﺓ‬
‫ﰲ ﻛﻼﻡ ﺍﻟﺸﺎﻃﱯ ﻭﺇﻥ ﻛﺎﻧﺖ ﻛﺜﲑﺓ ﺇﻻ ﺃ‪‬ﺎ ﺃﺩﻟﺔ ﺟﺰﺋﻴﺔ ﻭﺍﻟﺪﻟﻴﻞ ﺍﻟﻌـﺎﻡ‬
‫ﻣﻨﻬﺎ ﻭﻫﻮ ﻗﻮﻝ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ " ﻻ ﺿﺮﺭ ﻭﻻ ﺿﺮﺍﺭ "‬
‫ﻫﻮ ﺧﱪ ﺁﺣﺎﺩ ﻭﻟﻴﺲ ﺑﻘﻄﻌﻲ ﺍﻟﻨﻘﻞ ﻋﻦ ﺍﻟﺸﺎﺭﻉ ﻷﻥ ﺍﻟﺴﻨﺔ ﻏﲑ ﺍﳌﺘﻮﺍﺗﺮﺓ‬
‫ﻟﻴﺴﺖ ﻗﻄﻌﻴﺔ ﺍﳌﱳ‪.‬‬
‫‪ -1‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ‪ ،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﺑﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪ ،‬ﺹ ‪. 42‬‬
‫‪2‬ﻳﻨﻈﺮ ﺍﻟﺸﺎﻃﱯ‪ ،‬ﺍﳌﻮﺍﻓﻘﺎﺕ‪ ،‬ﺝ‪ ،3‬ﺹ ‪ .16‬ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﰒ ﻳﻨﻘﻠﻬﺎ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﺣﺮﻓﻴﺎ‪.‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ "ﺗﻄﺒﻴﻘﻲ" ﺩﻭﺭ ﺍﻟﻠﻐﺔ ﻭ ﻣﻮﻗﻒ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻭ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﻭ ﺍﻷﺻﻮﻟﻴﺔ ﻭ ﺍﳌﻘﺎﺻﺪﻳﺔ ﻭ ﺗﻌﺮﻳﻔﺎ‪‬ﺎ ﻭ ﺗﻄﺒﻴﻘﺎﺕ ﻋﻠﻴﻬﺎ‪...‬‬
‫ﻭﺃﻋﻠﻢ ﺃﻥ ﻣﺮﺍﺗﺐ ﺍﻟﻈﻨﻮﻥ ﰲ ﻓﻬﻢ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﻣﺘﻔﺎﻭﺗﺔ ﲝﺴﺐ‬
‫ﺗﻔﺎﻭﺕ ﺍﻻﺳﺘﻘﺮﺍﺀ ﺍﳌﺴﺘﻨﺪ ﺇﱃ ﻣﻘﺪﺍﺭ ﻣﺎ ﺑﲔ ﻳﺪﻱ ﺍﻟﻨﺎﻇﺮ ﻣﻦ ﺍﻷﺩﻟﺔ‪،‬‬
‫ﻭﲝﺴﺐ ﺧﻔﺎﺀ ﺍﻟﺪﻻﻟﺔ ﻭﻗﻮ‪‬ﺎ ﻓﺈﻥ ﺩﻻﻟﺔ ﲢﺮﱘ ﺍﳋﻤﺮ ﻋﻠﻰ ﻛﻮﻥ ﻣﻘﺼﺪ‬
‫ﺍﻟﺸﺮﻳﻌﺔ ﺣﻔﻆ ﺍﻟﻌﻘﻮﻝ ﻋﻦ ﺍﻟﻔﺴﺎﺩ ﺍﻟﻌﺎﺭﺽ ﺩﻻﻟﺔ ﻭﺍﺿﺤﺔ‪… ،‬ﻭﺃﻣﺎ‬
‫ﺩﻻﻟﺔ ﲢﺮﱘ ﺍﳋﻤﺮ ﻋﻠﻰ ﺃﻥ ﻣﻘﺼﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺳﺪ ﺫﺭﻳﻌﺔ ﺇﻓﺴﺎﺩ ﺍﻟﻌﻘﻞ ﺣﱴ‬
‫ﻧﺄﺧﺬ ﻣﻦ ﺫﻟﻚ ﺍﳌﻘﺼﺪ ﲢﺮﱘ ﺍﻟﻘﻠﻴﻞ ﻣﻦ ﺍﳋﻤﺮ ﻭﲢﺮﱘ ﺍﻟﻨﺒﻴﺪ ﺍﻟﺬﻱ ﻻ‬
‫ﻳﻐﻠﺐ ﺇﻓﻀﺎﺅﻩ ﺇﱃ ﺍﻹﺳﻜﺎﺭ ﻓﺘﻠﻚ ﺩﻻﻟﺔ ﺧﻔﻴﺔ …"‪.‬‬
‫"ﻋﻠﻰ ﺃﻥ ﻻﺣﺘﻤﺎﻝ ﻗﻴﺎﻡ ﺍﳌﻌﺎﺭﺿﺎﺕ‪ ،‬ﻟﺸﻮﺍﻫﺪ ﺍﺳﺘﻘﺮﺍﺀ ﺍﻟﻔﻘﻴﻪ ﺃﺛﺮﺍ ﺑﻴﻨﺎ ﰲ‬
‫ﻣﻘﺪﺍﺭ ﻗﻮﺓ ﻇﻨﻪ ﻭﺿﻌﻔﻪ … ﻓﺈﻥ ﺻﺎﺣﺐ ﻫﺬﺍ ﺍﳌﻘﺎﻡ ﺗﻠﻮﺡ ﻟﻪ ﻋﻨﺪ ﺍﻟﻨﻈﺮ‬
‫ﺷﻮﺍﻫﺪ ﺍﻷﺩﻟﺔ ﺑﻴﻨﺔ ﻻ ﻳﺸﺬ ﻋﻠﻴﻪ ﻣﻨﻬﺎ ﺷﻲﺀ ‪ ،‬ﺃﻭ ﺇﻻ ﺷﻴﺌﺎ ﻗﻠﻴﻼ ﻓﺈﻥ ﻗﺼﺮ‬
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‫ﺍﻻﺳﺘﻘﺮﺍﺀ ﻭﺍﻣﺘﺪ ﺍﺣﺘﻤﺎﻝ ﺍﳌﻌﺎﺭﺽ ﺿﻌﻒ ﺍﻟﻈﻦ ﺑﺎﳌﻘﺼﺪ ﺍﻟﺸﺮﻋﻲ‪".‬‬
‫ﻗﺎﻋﺪﺓ ﻟﻠﺘﻌﺮﻑ ﻋﻠﻰ‬
‫ﺍﳌﻘﺎﺻﺪ ﺍﻟﻈﻨﻴﺔ‪.‬‬
‫ﻓﺄﻣﺎ ﺍﳌﻘﺎﺻﺪ ﺍﻟﻈﻨﻴﺔ ﻓﺘﺤﺼﻴﻠﻬﺎ ﺳﻬﻞ ﻣﻦ ﺍﺳﺘﻘﺮﺍﺀ ﻏﲑ ﻛﺒﲑ ﻟﺘـﺼﺮﻓﺎﺕ‬
‫ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻷﻥ ﺫﻟﻚ ﺍﻻﺳﺘﻘﺮﺍﺀ ﻳﻜﺴﺒﻨﺎ ﻋﻠﻤﺎ ﺑﺎﺻﻄﻼﺡ ﺍﻟﺸﺎﺭﻉ ﻭﻣـﺎ‬
‫ﻳﺮﺍﻋﻴﻪ ﰲ ﺍﻟﺘﺸﺮﻳﻊ‪ .‬ﻗﺎﻝ ﻋﺰ ﺍﻟﺪﻳﻦ ﺑﻦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﰲ ﻗﻮﺍﻋﺪﻩ ﺍﻟﻔﻘﻬﻴﺔ ﰲ‬
‫ﻣﺒﺤﺚ ﻣﺎ ﺧﺎﻟﻒ ﺍﻟﻘﻴﺎﺱ ﻣﻦ ﺍﳌﻌﺎﻭﺿﺎﺕ ﺑﻌﺪ ﺫﻛﺮ ﺍﳌﺜـﺎﻝ ﺍﳊـﺎﺩﻱ‬
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‫ﻭﺍﻟﻌﺸﺮﻳﻦ‪.‬‬
‫"ﺇﻥ ﻣﻦ ﻋﺎﺷﺮ ﺇﻧﺴﺎﻧﺎ ﻣﻦ ﺍﻟﻔﻀﻼﺀ ﺍﳊﻜﻤﺎﺀ ﺍﻟﻌﻘﻼﺀ ‪ ،‬ﻭﻓﻬﻢ ﻣﺎ ﻳﺆﺛﺮﻩ‬
‫ﻭﻳﻜﺮﻫﻪ ﰲ ﻛﻞ ﻭﺭﺩ ﻭﺻﺪﺭ ﰒ ﺳﻨﺤﺖ ﻟﻪ ﻣـﺼﻠﺤﺔ ﺃﻭ ﻣﻔـﺴﺪﺓ ﱂ‬
‫ﻳﻌﺮﻑ ﻗﻮﻟﻪ ﻓﻴﻬﺎ ﻓﺈﻧﻪ ﻳﻌﺮﻑ ﲟﺠﻤﻮﻉ ﻣﺎ ﻋﻬﺪﻩ ﻣﻦ ﻃﺮﻳﻘﺘﻪ ﻭﺃﻟﻔﻪ ﻣـﻦ‬
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‫ﻋﺎﺩﺗﻪ ﺃﻧﻪ ﻳﺆﺛﺮ ﺗﻠﻚ ﺍﳌﺼﻠﺤﺔ ﻭﻳﻜﺮﻩ ﺗﻠﻚ ﺍﳌﻔﺴﺪﺓ "‬
‫ﺑﺎﻟﻨﻈﺮ ﺇﱃ ﺍﻟﻘﻮﺍﻋﺪ ﺍﳌﻨﻬﺠﻴﺔ ﺍﻟﺜﻼﺛﺔ ﺍﻟﱵ ﺗﻘﺪﻡ ﻬﺑﺎ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻟﻴﺴﺘﻌﺎﻥ ﻬﺑﺎ‬
‫ﰲ ﺍﻟﺘﻌﺮﻑ ﻋﻠﻰ ﺃﻧﻮﺍﻉ ﺍﳌﻘﺎﺻﺪ ﺍﻟﺸﺮﻋﻴﺔ ﻓﺈﻧﻨﺎ ﻧﻼﺣﻆ ﺍﻵﰐ‪.‬‬
‫‪ -1‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ‪ ،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﺑﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪ ،‬ﺹ ‪43 ،42‬‬
‫‪ 2‬ﻧﻔﺲ ﺍﳌﺼﺪﺭ‪ ،‬ﺹ ‪.42‬‬
‫‪ 3‬ﻋﺰ ﺍﻟﺪﻳﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ )ﺍﻟﻌﺰ ﺑﻦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ(‪ ،‬ﻗﻮﺍﻋﺪ ﺍﻷﺣﻜﺎﻡ ﰲ ﻣﺼﺎﱀ ﺍﻷﻧﺎﻡ‪ ،‬ﺟﺰﺀ ‪ ، 2‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ ﺑﲑﻭﺕ ﻟﺒﻨﺎﻥ‪،‬ﺩﻁ ﺩﺕ ﺹ‪.160‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ "ﺗﻄﺒﻴﻘﻲ" ﺩﻭﺭ ﺍﻟﻠﻐﺔ ﻭ ﻣﻮﻗﻒ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻭ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﻭ ﺍﻷﺻﻮﻟﻴﺔ ﻭ ﺍﳌﻘﺎﺻﺪﻳﺔ ﻭ ﺗﻌﺮﻳﻔﺎ‪‬ﺎ ﻭ ﺗﻄﺒﻴﻘﺎﺕ ﻋﻠﻴﻬﺎ‪...‬‬
‫ﺃﻭﻻ ‪ :‬ﳑﻴﺰﺍﺕ ﺍﳌﻘﺎﺻﺪ ‪:‬‬
‫‪ (1‬ﺍﳌﻘﺎﺻﺪ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻟﻘﻄﻌﻴﺔ ﺗﺮﺟﻊ ﰲ ﺃﺻﻠﻬﺎ ﺇﱃ ﺍﻟﻘﺮﺁﻥ ‪ ،‬ﻭﲟﺎ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻗﻄﻌـﻲ ﺍﳌـﱳ‬
‫ﺑﺎﻋﺘﺒﺎﺭ ﺛﺒﻮﺕ ﻧﺴﺒﺘﻪ ﺇﱃ ﺍﻟﺸﺎﺭﻉ ﻓﻬﻲ ﺑﺎﻟﻀﺮﻭﺭﺓ ﻗﻄﻌﻴﺔ‪.‬‬
‫‪ (2‬ﺍﳌﻘﺎﺻﺪ ﺍﻟﻈﻨﻴﺔ ﺍﻟﻘﺮﻳﺒﺔ ﻣﻦ ﺍﻟﻘﻄﻌﻲ ﺗﺮﺟﻊ ﰲ ﺃﺻﻠﻬﺎ ﺇﱃ ﺍﻟﺴﻨﺔ‪.‬‬
‫ﻭﲟﺎ ﺃﻥ ﺍﻟﺴﻨﺔ ﻗﺪ ﺛﺒﺘﺖ ﻧﺴﺒﺘﻬﺎ ﺇﱃ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻮﺍﺕ ﺍﷲ ﻭﺳﻼﻣﻪ ﻋﻠﻴﻪ ﻛﻤﺎ ﻗﺪ ﲤﺘﻨﻊ ‪ ،‬ﻓﺈﻥ ﻗـﻮﺓ‬
‫ﺍﻟﻘﻄﻊ ﻓﻴﻬﺎ ﺗﻘﻮﻯ ﻭﺗﻀﻌﻒ ‪ ،‬ﺣﺴﺐ ﻗﻮﺓ ﺍﳊﺪﻳﺚ ﺃﻭ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺍﻋﺘﻤﺪﺕ ﰲ ﺍﻟﺪﻻﻟـﺔ ﻋﻠﻴﻬـﺎ‪.‬‬
‫ﻓﺎﻷﺣﺎﺩﻳﺚ ﺍﳌﺘﻮﺍﺗﺮﺓ ﺗﺮﻓﻌﻬﺎ ﺇﱃ ﻣﺴﺘﻮﻯ ﺍﻟﻘﻄﻌﻲ ‪ ،‬ﺃﻣﺎ ﺃﺧﺒﺎﺭ ﺍﻵﺣﺎﺩ ﻓﺘﺠﻌﻠﻬﺎ ﻗﺮﻳﺒﺔ ﻣﻨﻪ ﻓﻘﻂ‪ .‬ﻛﻤـﺎ‬
‫ﺃﻥ ﻧﺴﺒﺔ ﻣﺎ ﻳﺘﻮﺻﻞ ﺇﻟﻴﻪ ﺍﻟﻔﻘﻴﻪ ﻣﻦ ﺃﺩﻟﺔ ﻛﺜﺮﺕ ‪ ،‬ﺃﻭﻗﻠﺖ ﻟﻪ ﺃﺛﺮﻩ ﰲ ﺍﻻﻗﺘﺮﺍﺏ ﻬﺑﺎ ﻣـﻦ ﺍﻟﻘﻄﻌـﻲ ﺃﻭ‬
‫ﺇﺑﻌﺎﺩﻫﺎ ﻋﻨﻪ‪.‬‬
‫‪ (3‬ﺍﳌﻘﺎﺻﺪ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻟﻈﻨﻴﺔ ﻳﻌﺘﻤﺪ ﺍﻟﻔﻘﻴﻪ ﰲ ﺍﻟﺘﻮﺻﻞ ﺇﻟﻴﻬﺎ ﻻ ﻋﻠﻰ ﻧﺺ ﺑﺬﺍﺗﻪ ‪ ،‬ﻭﺇﳕﺎ ﻳﻌـﻮﻝ‬
‫ﻓﻴﻬﺎ ﻋﻠﻰ ﳑﺎﺭﺳﺘﻪ ﺍﻟﻄﻮﻳﻠﺔ ‪ ،‬ﻭﻛﺜﺮﺓ ﺍﻃﻼﻋﻪ ﻋﻠﻰ ﺍﻷﺣﻜﺎﻡ ﻓﺈﻥ ﺫﻟﻚ ﻳﻜﺴﺒﻪ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ‬
‫ﲤﻴﻴﺰ ﻣﺎ ﻫﻮ ﻣﻮﺍﻓﻖ ﳌﺮﺍﺩ ﺍﻟﺸﺎﺭﻉ ﺩﻭﻥ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﺩﻟﻴﻞ ﺛﺎﺑﺖ‪ ،‬ﻭﺇﳕﺎ ﻫﻮ ﺍﺳﺘﺸﻌﺎﺭ ﳛﺴﻪ‪،‬‬
‫ﻭﻳﺮﺗﺎﺡ ﺇﻟﻴﻪ ﻣﺜﻠﻤﺎ ﻭﻗﻊ ﻻﰊ ﺑﺮﺯﻩ ﺍﻹﺳﻠﻤﻲ ﺍﻟﺬﻱ ﺃﺣﺮﻡ ﻟﻠﺼﻼﺓ ﻓﺎﻧﻄﻠﻘﺖ ﻓﺮﺳﻪ‪ ،‬ﻓﻘﻄﻊ‬
‫ﺻﻼﺗﻪ ‪ ،‬ﻭﺳﻌﻰ ﺧﻠﻔﻬﺎ ﺣﱴ ﺃﻣﺴﻜﻬﺎ ﻭﺭﺑﻄﻬﺎ ‪ ،‬ﰒ ﻋﺎﺩ ﻟﻠﺼﻼﺓ‪ ،‬ﻭﻗﺪ ﺃﺑﺎﺡ ﻟﻨﻔﺴﻪ ﺫﻟﻚ‬
‫ﻟﻜﺜﺮﺓ ﻣﺎ ﺷﺎﻫﺪﻩ ﻣﻦ ﺗﺼﺮﻓﺎﺕ ﺍﻟﺮﺳﻮﻝ ﺍﻟﱵ ﺗﺪﻝ ﻋﻠﻰ ﺍﻟﺘﻴﺴﲑ ﻻ ﻋﻠﻰ ﻧﺺ ﺛﺎﺑﺖ‪.‬‬
‫ﺛﺎﻧﻴﺎ ‪ :‬ﻭﻇﻴﻔﺔ ﻫﺬﻩ ﺍﻟﻘﻮﺍﻋﺪ ‪:‬‬
‫ﲤﺘﺎﺯ ﻫﺬﻩ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﺜﻼﺙ ﺑﺄ‪‬ﺎ ﺗﻀﻊ ﺑﲔ ﻳﺪﻱ ﺍﻟﺒﺎﺣﺚ ﻣﻌﺎﱂ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﺮﺟﻊ‬
‫ﺇﻟﻴﻬﺎ‪ ،‬ﻭﻳﻌﺘﻤﺪ ﰲ ﺍﻟﺘﻌﺮﻑ ﻋﻠﻰ ﺃﻧﻮﺍﻉ ﺍﳌﻘﺎﺻﺪ ﺍﻟﺸﺮﻋﻴﺔ ‪ ،‬ﻭﺍﻟﺘﻤﻴﻴﺰ ﺑﲔ ﻣﺮﺍﺗﺒﻬﺎ ‪ ،‬ﻭﻫﺬﺍ‬
‫ﻣﻬﻢ ﻷﻧﻪ ﻳﺴﺎﻋﺪﻩ ﰲ ﺿﺒﻂ ﻟﻐﺔ ﺍﻷﺣﻜﺎﻡ ﻭﺃﺳﺎﻟﻴﺒﻬﺎ ‪.‬ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﺗﺮﺟﻊ ﺇﱃ ﻣﻘﺎﺻﺪ‬
‫ﺷﺮﻋﻴﺔ ﻗﻄﻌﻴﺔ ﺻﺎﻏﻬﺎ ﺻﻴﺎﻏﺔ ﺟﺰﻡ ﻭﺗﺄﻛﻴﺪ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺗﺮﺟﻊ ﺇﱃ ﻣﻘﺎﺻـﺪ ﻇﻨﻴـﺔ‬
‫ﻗﺪﻣﻬﺎ ﰲ ﻗﺎﻟﺐ ﲣﻴﲑ ﻭﲢﺒﻴﺬ‪ .‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺗﺮﺟﻊ ﺇﱃ ﻣﻘﺎﺻﺪ ﻇﻨﻴﺔ ﻓﻘـﻂ ﻗـﺪﻣﻬﺎ ﰲ‬
‫ﺇﻃﺎﺭ ﺍﳌﻘﺘﺮﺡ ﺍﶈﺘﻤﻞ ﺍﻟﻘﺒﻮﻝ * ‪.‬‬
‫* ( ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ‪ ،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﺑﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪ ،‬ﺑﺘﺼﺮﻑ ‪ ،‬ﺹ‪.42-41/‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ "ﺗﻄﺒﻴﻘﻲ" ﺩﻭﺭ ﺍﻟﻠﻐﺔ ﻭ ﻣﻮﻗﻒ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻭ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﻭ ﺍﻷﺻﻮﻟﻴﺔ ﻭ ﺍﳌﻘﺎﺻﺪﻳﺔ ﻭ ﺗﻌﺮﻳﻔﺎ‪‬ﺎ ﻭ ﺗﻄﺒﻴﻘﺎﺕ ﻋﻠﻴﻬﺎ‪...‬‬
‫‪(2‬‬
‫ﺍﻟﻘــﻮﺍﻋﺪ ﺍﳋﺎﺻﺔ ﺑﻀﺒﻂ ﻣﻔﻬﻮﻡ ﺍﳌﻘﺎﺻﺪ ﻭﺗﻌﺮﻳﻔﺎ‪‬ﺎ ‪:‬‬
‫ﻧﻮﻉ ﺍﻟﻘﺎﻋﺪﺓ‬
‫ﻧﺺ ﺍﻟﻘﺎﻋﺪﺓ ﻭﻣﻀﻤﻮ‪‬ﺎ‬
‫ﻗﺎﻋﺪﺓ ﺿﺎﺑﻄﺔ ﳌﻔﻬﻮﻡ "ﺍﳌﻘﺎﺻﺪ ﻫﻲ ﺍﻷﻋﻤﺎﻝ ﻭﺍﻟﺘﺼﺮﻓﺎﺕ ﺍﳌﻘﺼﻮﺩﺓ ﻟﺬﺍ‪‬ﺎ‪ ،‬ﻭﺍﻟﱵ ﺗﺴﻌﻰ ﺍﻟﻨﻔـﻮﺱ ﺇﱃ‬
‫)‪(1‬‬
‫ﲢﺼﻴﻠﻬﺎ ﲟﺴﺎﻉ ﺷﱴ ﺃﻭ ﲢﻤﻞ ﻋﻠﻰ ﺍﻟﺴﻌﻲ ﺇﻟﻴﻬﺎ ﺍﻣﺘﺜﺎﻻ "‬
‫ﺍﳌﻘﺎﺻﺪ ﻋﺎﻣﺔ‬
‫ﻗﺎﻋﺪ ﺿﺎﺑﻄﺔ ﳌﻔﻬـﻮﻡ "ﻣﻘﺎﺻﺪ ﺍﻟﺘﺸﺮﻳﻊ ﺍﻟﻌﺎﻣﺔ ﻫﻲ ﺍﳌﻌﺎﱐ ﻭﺍﳊﻜﻢ ﺍﳌﻠﺤﻮﻇﺔ ﻟﻠﺸﺎﺭﻉ ﰲ ﲨﻴﻊ ﺃﺣﻮﺍﻝ‬
‫ﺍﳌﻘﺎﺻــﺪ ﺍﻟــﺸﺮﻋﻴﺔ ﺍﻟﺘﺸﺮﻳﻊ ﺃﻭ ﻣﻌﻈﻤﻬﺎ ﲝﻴﺚ ﻻ ﲣﺘﺺ ﻣﻼﺣﻈﺘﻬﺎ ﺑﺎﻟﻜﻮﻥ ﰲ ﻧﻮﻉ ﺧﺎﺹ ﻣﻦ‬
‫ﺍﻟﻌﺎﻣﺔ ﻣﻘﺎﺻﺪ ﺍﻟﺘﺸﺮﻳﻊ ﺃﺣﻜﺎﻡ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻓﻴﺪﺧﻞ ﰲ ﻫﺬﺍ ‪:‬‬
‫ﺃﻭﺻﺎﻑ ﺍﻟﺸﺮﻳﻌﺔ ﻭﻏﺎﻳﺘﻬﺎ ﺍﻟﻌﺎﻣﺔ ﻭﺍﳌﻌﺎﱐ ﺍﻟﱵ ﻻ ﳜﻠﻮ ﺍﻟﺘﺸﺮﻳﻊ ﻋﻦ‬
‫ﺍﻟﻌﺎﻣﺔ‪.‬‬
‫ﻣﻼﺣﻈﺘﻬﺎ ﻭﻳﺪﺧﻞ ﰲ ﻫﺬﺍ ﺃﻳﻀﺎ ﻣﻌﺎﻥ ﻣﻦ ﺍﳊﻜﻢ ﻟﻴﺴﺖ ﻣﻠﺤﻮﻇﺔ ﰲ ﺳﺎﺋﺮ‬
‫)‪(2‬‬
‫ﺃﻧﻮﺍﻉ ﺍﻷﺣﻜﺎﻡ ﻭﻟﻜﻨﻬﺎ ﻣﻠﺤﻮﻇﺔ ﰲ ﺃﻧﻮﺍﻉ ﻛﺜﲑﺓ ﻣﻨﻬﺎ‪".‬‬
‫ﻗﺎﻋــﺪﺓ ﰲ ﺿــﺒﻂ "…ﺍﳌﻘﺎﺻﺪ ﺍﻟﺸﺮﻋﻴﺔ ﺍﳋﺎﺻﺔ ﰲ ﺃﺑﻮﺍﺏ ﺍﳌﻌﺎﻣﻼﺕ ﻭﻫﻲ ﺍﻟﻜﻴﻔﻴﺎﺕ ﺍﳌﻘﺼﻮﺩﺓ‬
‫ﻣﻔﻬــﻮﻡ ﺍﳌﻘﺎﺻــﺪ ﻟﻠﺸﺎﺭﻉ ﻟﺘﺤﻘﻴﻖ ﻣﻘﺎﺻﺪ ﺍﻟﻨﺎﺱ ﺍﻟﻨﺎﻓﻌﺔ ﺃﻭ ﳊﻔﻆ ﻣﺼﺎﳊﻬﻢ ﺍﻟﻌﺎﻣﺔ ﰲ ﺗﺼﺮﻓﺎ‪‬ﻢ‬
‫ﺍﳋﺎﺻﺔ ﻛﻲ ﻻ ﻳﻌﻮﺩ ﺳﻌﻴﻬﻢ ﰲ ﻣﺼﺎﳊﻬﻢ ﺍﳋﺎﺻﺔ‪ .‬ﺑﺈﺑﻄﺎﻝ ﻣﺎ ﺃﺳﺲ ﳍﻢ ﻣـﻦ‬
‫ﺍﻟﺸﺮﻋﻴﺔ ﺍﳋﺎﺻﺔ‬
‫ﲢﺼﻴﻞ ﻣﺼﺎﳊﻬﻢ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﺇﺑﻄﺎﻻ ﻋﻦ ﻏﻔﻠﺔ ﺃﻭ ﻋﻦ ﺍﺳﺘﺰﻻﻝ ﻫـﻮﻯ ﻭﺑﺎﻃـﻞ‬
‫ﺷﻬﻮﺓ‪ .‬ﻭﻳﺪﺧﻞ ﰲ ﺫﻟﻚ ﻛﻞ ﺣﻜﻤﺔ ﺭﻭﻋﻴﺖ ﰲ ﺗﺸﺮﻳﻊ ﺃﺣﻜـﺎﻡ ﺗـﺼﺮﻓﺎﺕ‬
‫ﺍﻟﻨﺎﺱ‪ ،‬ﻣﺜﻞ ﻗﺼﺪ ﺍﻟﺘﻮﺛﻖ ﰲ ﻋﻘﺪﺓ ﺍﻟﺮﻫﻦ‪ ،‬ﻭﺇﻗﺎﻣﺔ ﻧﻈﺎﻡ ﺍﳌﱰﻝ ﻭﺍﻟﻌﺎﺋﻠﺔ ﰲ ﻋﻘﺪﺓ‬
‫)‪(3‬‬
‫ﺍﻟﻨﻜﺎﺡ‪ ،‬ﻭﺩﻓﻊ ﺍﻟﻀﺮﺭ ﺍﳌﺴﺘﺪﺍﻡ ﰲ ﻣﺸﺮﻭﻋﻴﺔ ﺍﻟﻄﻼﻕ‪".‬‬
‫)‪ - (1‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ‪ ،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﺑﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪ ،‬ﺹ ‪.146‬‬
‫)‪ (2‬ﻧﻔﺲ ﺍﳌﺼﺪﺭ ‪ ،‬ﺹ ‪.51‬‬
‫)‪ (3‬ﻧﻔﺲ ﺍﳌﺼﺪﺭ‪ ،‬ﺹ ‪.146‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ "ﺗﻄﺒﻴﻘﻲ" ﺩﻭﺭ ﺍﻟﻠﻐﺔ ﻭ ﻣﻮﻗﻒ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻭ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﻭ ﺍﻷﺻﻮﻟﻴﺔ ﻭ ﺍﳌﻘﺎﺻﺪﻳﺔ ﻭ ﺗﻌﺮﻳﻔﺎ‪‬ﺎ ﻭ ﺗﻄﺒﻴﻘﺎﺕ ﻋﻠﻴﻬﺎ‪...‬‬
‫‪ (3‬ﻗﻮﺍﻋﺪ ﺿﺎﺑﻄﺔ ﻟﺘﻘﺴﻴﻤﺎﺕ ﺍﳌﻘﺎﺻﺪ ‪ ،‬ﻭﺗﺼﻨﻴﻔﺎ‪‬ﺎ ‪ ،‬ﻭﻓﻘﻪ ﺍﳌﺼﻄﻠﺤﺎﺕ ﺍﳋﺎﺻﺔ ‪‬ﺎ‬
‫ﻧﺼﻬﺎ ﻭﻣﻀﻤﻮ‪‬ﺎ‬
‫ﻧﻮﻉ ﺍﻟﻘﺎﻋﺪﺓ‬
‫ﻗﺎﻋﺪﺓ ﻟﻠﺘﻤﻴﻴﺰ ﺑـﲔ "ﺇﻥ ﺍﻷﺣﻜﺎﻡ ﺍﳌﻨﻮﻃﺔ ﺑﺘﺼﺮﻓﺎﺕ ﺍﻟﻨﺎﺱ ﰲ ﻣﻌﺎﻣﻼ‪‬ﻢ ﺍﻟﺼﺎﳊﺔ ﻭﺍﻟﻔﺎﺳﺪﺓ ﻭﺇﻥ‬
‫ﺃﻧــﻮﺍﻉ ﺍﻷﺣﻜــﺎﻡ ﻛﺎﻧﺖ ﻗﺪ ﺗﻮﺟﺪ ﻣﺘﻤﺎﺛﻠﺔ ﰲ ﺍﻟﺮﺗﺐ ﺍﳌﻌﱪ ﻋﻨﻬﺎ ﰲ ﺍﻟﻔﻘﻪ ﻭﺃﺻـﻮﻟﻪ ﺑﺄﻗـﺴﺎﻡ‬
‫ﺍﳊﻜﻢ ﺍﻟﺸﺮﻋﻲ ﻫﻲ ﰲ ﺍﻻﻋﺘﺒﺎﺭ ﺍﻟﺸﺮﻋﻲ ﻣﺘﻔﺎﻭﺗﺔ ﲝﺴﺐ ﻛﻮﻥ ﻣﻨﺎﻃﻬﺎ ﻣـﻦ‬
‫ﺍﳌﺘﻌﻠﻘﺔ ﺑﺎﳌﻘﺎﺻﺪ‬
‫)‪(1‬‬
‫ﺍﻟﺘﺼﺮﻓﺎﺕ ﻣﻘﺼﺪﺍ ﺃﻭ ﻭﺳﻴﻠﺔ ﰲ ﻧﻈﺮ ﺍﻟﺸﺮﻉ ﺃﻭ ﰲ ﻧﻈﺮ ﺍﻟﻨﺎﺱ‪.‬‬
‫ﻗﺎﻋــﺪﺓ ﰲ ﺿــﺒﻂ ﺍﳌﻘﺎﺻﺪ‪:‬ﻫﻲ ﺍﳌﺘﻀﻤﻨﺔ ﻟﻠﻤﺼﺎﱀ ﻭﺍﳌﻔﺎﺳـﺪ ﰲ ﺃﻧﻔـﺴﻪ ﻭﻫـﻲ ﺍﻷﻋﻤـﺎﻝ‬
‫ﻣﻔﻬــﻮﻡ ﺍﳌﻘﺎﺻــﺪ ﻭﺍﻟﺘﺼﺮﻓﺎﺕ ﺍﳌﻘﺼﻮﺩﺓ ﻟﺬﺍ‪‬ﺎ ‪ ،‬ﻭﺍﻟﱵ ﺗﺴﻌﻰ ﺍﻟﻨﻔﻮﺱ ﺇﱃ ﲢﺼﻴﻠﻬﺎ ﲟﺴﺎﻉ ﺷﱴ‬
‫ﺃﻭ ﲢﻤﻞ ﻋﻠﻰ ﺍﻟﺴﻌﻲ ﺇﻟﻴﻬﺎ ﺍﻣﺘﺜﺎﻻ‪ .‬ﻭﺗﻠﻚ ﺗﻨﻘـﺴﻢ ﺇﱃ ﻗـﺴﻤﲔ ﻣﻘﺎﺻـﺪ‬
‫ﻭﺃﻗﺴﺎﻣﻬﺎ‬
‫)‪(2‬‬
‫ﻟﻠﺸﺎﺭﻉ‪ ،‬ﻭﻣﻘﺎﺻﺪ ﻟﻠﻨﺎﺱ ﰲ ﺗﺼﺮﻓﺎ‪‬ﻢ‪.‬‬
‫ﻗﺎﻋــﺪﺓ ﰲ ﺿــﺒﻂ "ﻭﺃﻣﺎ ﺍﻟﻮﺳﺎﺋﻞ ﻓﻬﻲ ﺍﻷﺣﻜﺎﻡ ﺍﻟﱵ ﺷﺮﻋﺖ ﻷﻥ ﻬﺑﺎ ﲢﺼﻴﻞ ﺃﺣﻜﺎﻡ ﺃﺧـﺮﻯ‪.‬‬
‫ﻣﻔﻬــﻮﻡ ﺍﻟﻮﺳــﻴﻠﺔ ﻓﻬﻲ ﻏﲑ ﻣﻘﺼﻮﺩﺓ ﻟﺬﺍ‪‬ﺎ ﺑﻞ ﻟﺘﺤﺼﻴﻞ ﻏﲑﻫـﺎ ﻋﻠـﻰ ﺍﻟﻮﺟـﻪ ﺍﳌﻄﻠـﻮﺏ‬
‫ﺍﻷﻛﻤﻞ‪..‬ﺇﺫ ﺑﺪﻭ‪‬ﺎ ﻗﺪ ﻻ ﳛﺼﻞ ﺍﳌﻘﺼﺪ ﺃﻭ ﳛـﺼﻞ ﻣﻌﺮﺿـﺎ ﻟﻼﺧـﺘﻼﻝ‬
‫ﻭﺃﻗﺴﺎﻣﻬﺎ‪.‬‬
‫ﻭﺍﻻﳓﻼﻝ‪ .‬ﻓﺎﻻﺷﻬﺎﺩ ﰲ ﻋﻘﺪ ﺍﻟﻨﻜﺎﺡ ﻭﺷﻬﺮﺗﻪ ﻏﲑ ﻣﻘﺼﻮﺩﻳﻦ ﻟﺬﺍ‪‬ﻤﺎ ﻭﺇﳕﺎ‬
‫ﺷﺮﻋﺎ ﻷ‪‬ﻤﺎ ﻭﺳﻴﻠﺔ ﻹﺑﻌﺎﺩ ﺻﻮﺭﺓ ﺍﻟﻨﻜﺎﺡ ﻋﻦ ﺷﻮﺍﺋﺐ ﺍﻟﺴﻔﺎﺡ ﻭﺍﳌﺨﺎﺩﻧﺔ‪.‬‬
‫"ﻭﺗﻨﻘﺴﻢ ﺍﻟﻮﺳﺎﺋﻞ ﻛﺎﻧﻘﺴﺎﻡ ﺍﳌﻘﺎﺻﺪ ‪...‬ﻭ ﻳﺪﺧﻞ ﰲ ﺍﻟﻮﺳﺎﺋﻞ ﺍﻷﺳﺒﺎﺏ‬
‫ﺍﳌﻌﺮﻓﺎﺕ ﻟﻸﺣﻜﺎﻡ ﻭﺍﻟﺸﺮﻭﻁ ﻭﺍﻧﺘﻔﺎﺀ ﺍﳌﻮﺍﻧﻊ‪ .‬ﻭﻳﺪﺧﻞ ﺃﻳﻀﺎ ﻣﺎ ﻳﻔﻴﺪ ﻣﻌﲎ‬
‫ﻛﺼﻴﻎ ﺍﻟﻌﻘﻮﺩ ﻭﺃﻟﻔﺎﻅ ﺍﻟﻮﺍﻗﻔﲔ ﰲ ﻛﻮ‪‬ﺎ ﻭﺳﺎﺋﻞ ﺇﱃ ﺗﻌﺮﻑ ﻣﻘﺎﺻﺪﻫﻢ ﻓﻴﻤﺎ‬
‫ﻋﻘﺪﻭﻩ ﺃﻭ ﺷﺮﻃﻮﻩ‪.‬‬
‫"…ﺍﻟﻮﺳﺎﺋﻞ ﳎﻌﻮﻟﺔ ﰲ ﺍﻟﺪﺭﺟﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ ﺍﳌﻘﺎﺻﺪ‪ ،‬ﻓﻠﺬﻟﻚ ﻛﺎﻥ ﻣﻦ ﻗﻮﺍﻋﺪ‬
‫)‪(3‬‬
‫ﺍﻟﻔﻘﻪ ﺃﻧﻪ ﺇﺫﺍ ﺳﻘﻂ ﺍﻋﺘﺒﺎﺭ ﺍﳌﻘﺼﺪ ﺳﻘﻂ ﺍﻋﺘﺒﺎﺭ ﺍﻟﻮﺳﻴﻠﺔ‪.‬‬
‫)‪ - (1‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ‪ ،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﺑﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪ ،‬ﺹ‪. 146‬‬
‫)‪ -(2‬ﻧﻔﺲ ﺍﳌﺼﺪﺭ ‪ ،‬ﺹ ‪.146‬‬
‫)‪ -(3‬ﻧﻔﺲ ﺍﳌﺼﺪﺭ ‪ ،‬ﺹ ‪ .148‬ﻭ ﻳﻨﻈﺮ ‪ :‬ﺍﻟﻘﺮﺍﰲ‪ ،‬ﺍﻟﻔﺮﻭﻕ‪ ،‬ﺝ‪ ،2‬ﺹ ‪ 32‬ﻭ ﻣﺎ ﺑﻌﺪﻫﺎ ) ﺍﻟﻔﺮﻕ ‪.(58‬‬
‫‪245‬‬
‫ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ "ﺗﻄﺒﻴﻘﻲ" ﺩﻭﺭ ﺍﻟﻠﻐﺔ ﻭ ﻣﻮﻗﻒ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻭ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﻭ ﺍﻷﺻﻮﻟﻴﺔ ﻭ ﺍﳌﻘﺎﺻﺪﻳﺔ ﻭ ﺗﻌﺮﻳﻔﺎ‪‬ﺎ ﻭ ﺗﻄﺒﻴﻘﺎﺕ ﻋﻠﻴﻬﺎ‪...‬‬
‫ﻗﺎﻋﺪﺓ ﻟﻠﺘﺮﺟﻴﺢ ﺑـﲔ‬
‫ﺃﻓــﻀﻞ ﺍﻟﻮﺳــﺎﺋﻞ‬
‫ﺑﺎﻋﺘﺒﺎﺭﻫـــﺎ ﺃﺩﻭﺍﺕ‬
‫ﻟﺘﺤﻘﻴــﻖ ﺍﳌﻘﺎﺻــﺪ‬
‫ﻭﲢﺼﻴﻠﻬﺎ‬
‫"ﻭﻗﺪ ﺗﺘﻌﺪﺩ ﺍﻟﻮﺳﺎﺋﻞ ﺇﱃ ﺍﳌﻘﺼﺪ ﺍﻟﻮﺍﺣﺪ ﻓﺘﻌﺘـﱪ ﺍﻟـﺸﺮﻳﻌﺔ ﰲ ﺍﻟﺘﻜﻠﻴـﻒ‬
‫ﺑﺘﺤﺼﻴﻠﻬﺎ ﺃﻗﻮﻯ ﺗﻠﻚ ﺍﻟﻮﺳﺎﺋﻞ ﲢﺼﻴﻼ ﻟﻠﻤﻘﺼﺪ ﺍﳌﺘﻮﺳﻞ ﺇﻟﻴﻪ ﲝﻴﺚ ﳛـﺼﻞ‬
‫ﻛﺎﻣﻼ‪ ،‬ﺭﺍﺳﺨﺎ‪ ،‬ﻋﺎﺟﻼ‪ ،‬ﻣﻴﺴﻮﺭﺍ‪ ،‬ﻓﺘﻘﺪﻣﻬﺎ ﻋﻠﻰ ﻭﺳﻴﻠﺔ ﻫﻲ ﺩﻭ‪‬ﺎ ﰲ ﻫـﺬﺍ‬
‫ﺍﻟﺘﺤﺼﻴﻞ ‪" ...‬‬
‫ﻓﺈﺫﺍ ﻗﺪﺭﻧﺎ ﻭﺳﺎﺋﻞ ﻣﺘﺴﺎﻭﻳﺔ ﰲ ﺍﻹﻓﻀﺎﺀ ﺇﱃ ﺍﳌﻘﺼﺪ ﺑﺎﻋﺘﺒﺎﺭ ﺃﺣﻮﺍﻟـﻪ ﻛﻠـﻬﺎ‬
‫ﺳﻮﺕ ﺍﻟﺸﺮﻳﻌﺔ ﰲ ﺍﻋﺘﺒﺎﺭﻫﺎ‪ .‬ﻭﲣﲑ ﺍﳌﻜﻠﻒ ﰲ ﲢﺼﻴﻞ ﺑﻌﻀﻬﺎ ﺩﻭﻥ ﺍﻵﺧﺮ‪،‬‬
‫)‪(1‬‬
‫ﺇﺫ ﺍﻟﻮﺳﺎﺋﻞ ﻟﻴﺴﺖ ﻣﻘﺼﻮﺩﺓ ﻟﺬﺍ‪‬ﺎ‪".‬‬
‫ﻗﺎﻋﺪﺓ ﺿﺒﻂ ﺍﻟﺘﻌﺎﻣﻞ "…ﺍﻟﻮﺳﺎﺋﻞ ﺑﺎﻋﺘﺒﺎﺭ ﺗﺴﺒﺒﻬﺎ ﰲ ﺣﺼﻮﻝ ﺍﳌﻘﺼﺪ ﺇﺫﺍ ﺣﺼﻞ ﺫﻟﻚ ﺍﻟﺘـﺴﺒﺐ‬
‫ﻣﻊ ﺍﻟﻮﺳﺎﺋﻞ ﺑﺎﻋﺘﺒﺎﺭﻫﺎ ﻭﺗﺮﺗﺐ ﻋﻠﻴﻪ ﺣﺼﻮﻝ ﺃﺛﺮﻩ ﻓﻼ ﺍﻟﺘﻔﺎﺕ ﺇﱃ ﺗﻔﺎﻭ‪‬ﺎ ﰲ ﻛﻴﻔﻴﺔ ﲢﺼﻴﻞ ﺍﳌﻘـﺼﺪ‬
‫ﻣﺴﺒﺒﺎﺕ ﻣﻔـﻀﻴﺔ ﺇﱃ ﺍﳌﺘﻮﺳﻞ ﺇﻟﻴﻪ ﻭﰲ ﺗﺮﺗﺐ ﺁﺛﺎﺭﻩ ﻋﻠﻴﻪ ﻭﻟﺬﻟﻚ ﻛﺎﻥ ﺍﻟﺮﺍﺟﺢ ﺍﻋﺘﺒﺎﺭ ﺣﻜﻢ ﺷﺮﺏ‬
‫ﻣﻘﺎﺻﺪ‬
‫ﲬﺮ ﺍﻟﻌﻨﺐ ﻭﻧﺒﻴﺬ ﺍﻟﺘﻤﺮ ﻭﻏﲑﻩ ﻣﻦ ﺍﻷﻧﺒﺬﺓ ﺍﳌﺴﻜﺮﺓ ﺣﻜﻤﺎ ﻣﺘﺤﺪﺍ ﰲ ﺍﻟﺘﺤﺮﱘ‬
‫ﻭﺇﻗﺎﻣﺔ ﺍﳊﺪ ﺇﺛﺒﺎﺗﺎ ‪ ،‬ﺃﻭ ﻧﻔﻴﺎ‪ ،‬ﺇﺫ ﻻ ﻓﺮﻕ ﺑﻴﻨﻬﺎ ﻋﻨﺪ ﺣﺼﻮﻝ ﺍﻷﺛﺮ ﺍﳌﺘﻮﺳـﻞ‬
‫)‪(2‬‬
‫ﺇﻟﻴﻪ‪".‬‬
‫ﺑﺎﻟﻨﻈﺮ ﺇﱃ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﺴﺎﺑﻘﺔ ﺍﻟﺬﻛﺮ ‪ ،‬ﺳﻮﺍﺀ ﺗﻠﻚ ﺍﻟﱵ ﺗﻌﻠﻘﺖ ﺑﻀﺒﻂ ﻣﻔﻬﻮﻡ ﺍﳌﻘﺎﺻﺪ ﻭﻣﺮﺍﺗﺒﻬﺎ‪ ،‬ﺃﻭ‬
‫ﺗﻠﻚ ﺍﻟﱵ ﺍﻧﺼﺒﺖ ﻋﻠﻰ ﲤﻴﻴﺰ ﺍﳌﻘﺎﺻﺪ ﻭﺃﺣﻜﺎﻣﻬﺎ ‪ ،‬ﻭﻣﺎ ﺗﻨﻘﺴﻢ ﺇﻟﻴﻪ ﻭﺗﺘﻔﺮﻉ ﻋﻨﻪ‪ ،‬ﻓﺈﻧﻪ ﻳﻼﺣﻆ ﺃﻥ ﺟﻬﺪ‬
‫ﺍﻹﻣﺎﻡ‪ :‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻗﺪ ﺍﻧﺼﺐ ﻋﻠﻰ ﺿﺒﻂ ﺍﳌﻔﺎﻫﻴﻢ ﻭﺗﻠﻚ ﺧﻄﻮﺓ ﺃﻭﻟﻴﺔ ﰲ ﺑﻨﺎﺀ ﺍﳌﻨﺎﻫﺞ ﻭﺻـﻴﺎﻏﺘﻬﺎ‪،‬‬
‫ﻭﺫﻟﻚ ﳚﻌﻞ ﺍﻟﺒﺎﺣﺚ ﺃﻗﺪﺭ ﻋﻠﻰ ﺍﻟﺘﻤﻴﻴﺰ ﻓﻴﻤﺎ ﻳﻨﻈﺮ ﻓﻴﻪ ﺑﲔ ﻣﺎ ﻳﻨﺴﺠﻢ ﻣﻊ ﺍﳌﻮﺿﻮﻉ ‪،‬ﻭﻣﺎ ﻫﻮ ﳐﺎﻟﻒ ﻟﻪ‬
‫ﺑﻌﻴﺪ ﻋﻨﻪ‪ ،‬ﻭ ﺇ ﹰﺫﺍ‪ .‬ﻓﻀﺒﻂ ﻣﻔﻬﻮﻡ ﺍﳌﻘﺎﺻﺪ ﻫﻮ ﺧﻄﻮﺓ ﻣﻨﻬﺠﻴﺔ ﺃﺳﺎﺳﻴﺔ‪ ،‬ﻭﺍﻻﻫﺘﻤﺎﻡ ﺍﻟﺬﻱ ﺻﺒﻪ ﺍﻹﻣـﺎﻡ‬
‫ﻋﻠﻰ ﲢﺪﻳﺪ ﻣﻌﺎﱂ ﺍﳌﻘﺎﺻﺪ ﲝﺴﺐ ﺃﻧﻮﺍﻋﻬﺎ ﻣﻦ ﻣﻘﺎﺻﺪ ﻋﺎﻣﺔ ‪ ،‬ﻭﻣﻘﺎﺻﺪ ﺧﺎﺻﺔ ‪ ،‬ﻭﻣﺎ ﻫﻮ ﻏﺎﻳﺔ ﻟﺬﺍﺗﻪ‪،‬‬
‫)‪-(1‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ‪ ،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﺑﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪ ،‬ﺹ‪149‬‬
‫)‪ -(2‬ﻧﻔﺲ ﺍﳌﺼﺪﺭ‪ ،‬ﺹ‪.149‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ "ﺗﻄﺒﻴﻘﻲ" ﺩﻭﺭ ﺍﻟﻠﻐﺔ ﻭ ﻣﻮﻗﻒ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻭ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﻭ ﺍﻷﺻﻮﻟﻴﺔ ﻭ ﺍﳌﻘﺎﺻﺪﻳﺔ ﻭ ﺗﻌﺮﻳﻔﺎ‪‬ﺎ ﻭ ﺗﻄﺒﻴﻘﺎﺕ ﻋﻠﻴﻬﺎ‪...‬‬
‫ﺃﻭ ﻭﺳﻴﻠﺔ ﻟﻐﲑﻩ ‪ ،‬ﻓﺈﻥ ﺫﻟﻚ ﻳﻬﺪﻑ ﺇﱃ ﻣﺴﺎﻋﺪﺓ ﺍﻟﺪﺍﺭﺳﲔ ﺍﻟﺬﻳﻦ ﻳﺘﺼﺪﺭﻭﻥ ﻟﻠﺒﺤﺚ ﰲ ﺍﳌﻮﺿﻮﻉ ﻋﻠﻰ‬
‫ﺍﻟﺘﺤﻜﻢ ﰲ ﺍﳌﻌﺎﺭﻑ ﻭﺗﻨﻈﻴﻤﻬﺎ‪ ،‬ﻷﻥ ﻣﺎ ﺗﺘﻤﻴﺰ ﺑﻪ ﺍﳌﻌﺮﻓﺔ ﺍﻟﻌﻠﻤﻴﺔ ﻋﻠﻰ ﺍﳌﻌﺮﻓﺔ ﺍﻟﻌﺎﻣﻴﺔ ﺇﳕﺎ ﻫﻮ ﺍﻟـﻀﺒﻂ‬
‫ﻭﺍﻟﺘﻨﻈﻴﻢ ‪ ،‬ﻓﻬﻲ ﲤﺘﺎﺯ ﺑﺄ‪‬ﺎ ﻣﻌﺮﻓﺔ ﺩﻗﻴﻘﺔ ﻭﺍﺿﺤﺔ ﻭﻣﻨﻈﻤﺔ ‪ ،‬ﻭﺍﳍﺪﻑ ﺍﻟﺬﻱ ﻳﺮﻣﻲ ﺇﻟﻴﻪ ﺍﻹﻣﺎﻡ ﻫﻮ ﲡﻨﺐ‬
‫ﻣﻌﺎﻣﻠﺔ ﺍﳌﻘﺎﺻﺪ ﻣﻌﺎﻣﻠﺔ ﻣﺘﺴﺎﻭﻳﺔ‪ ،‬ﻷﻥ ﺫﻟﻚ ﻳﺘﺮﺗﺐ ﻋﻨﻪ ﻻ ﳏﺎﻟﺔ ﺇﻫﺪﺍﺭ ﻣﺼﺎﱀ ﻛﺜﲑﺓ‪ ،‬ﺣﻴﺚ ﺃﻥ‬
‫ﺍﳌﻘﺎﺻﺪ ﺍﻟﻌﺎﻣﺔ ﻫﻲ ﻋﻠﻰ ﻗﻠﺘﻬﺎ ﻣﻄﻠﻮﺑﺔ ﻟﺬﺍ‪‬ﺎ ‪،‬ﻭﻻ ﳚﻮﺯ ﺑﺄﻱ ﺣﺎﻝ ﻣﻦ ﺍﻷﺣﻮﺍﻝ ﺇﻫﺪﺍﺭﻫﺎ ﻋﻠﻰ ﺧﻼﻑ‬
‫ﺍﳌﻘﺎﺻﺪ ﺍﳋﺎﺻﺔ ﻋﻠﻰ ﻛﺜﺮ‪‬ﺎ‪ ،‬ﻫﻲ ﰲ ﻣﻌﻈﻤﻬﺎ ﻭﺳﺎﺋﻞ ﻳﺘﻮﺳﻞ ﻬﺑﺎ ﺇﱃ ﻣﻘﺎﺻﺪ ﺃﻫﻢ‪ .‬ﻫﺬﺍ ﻣﻦ ﺍﳉﻬـﺔ‬
‫ﺍﻷﻭﱃ‪.‬‬
‫ﺃﻣﺎ ﻣﻦ ﺍﳉﻬﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪ ،‬ﻓﺈﻥ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﺍﳌﻨﻮﻃﺔ ﺑﺘﺼﺮﻓﺎﺕ ﺍﻟﻨﺎﺱ ﺍﻟﺼﺎﱀ ﻣﻨـﻬﺎ ﻭﺍﻟﻔﺎﺳـﺪ‪،‬‬
‫ﻟﻴﺴﺖ ﰲ ﺭﺗﺒﺔ ﻭﺍﺣﺪﺓ ﻓﻤﻨﻬﺎ ﻣﺎ ﻫﻮ ﻣﺮﺗﺐ ﻋﻦ ﻣﻘﺼﺪ ﻋﺎﻡ ﻣﺜﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪:‬‬
‫)‪(1‬‬
‫ﻓﺎﻟﻌﺒﺎﺩﺓ ﻻ ﺗﻜﻮﻥ ﺇﻻ ﷲ ﻭﺣﺪﻩ ‪ ،‬ﻭﺇﻥ ﺗﻮﺟﻪ ﺍﻟﻔﺮﺩ ﻬﺑﺎ ﺇﱃ ﻏﲑﻩ ﻓﻠﻦ ﺗﻘﺒﻞ ﻣﻨﻪ‪ ،‬ﻓﻬﺬﺍ ﺍﳊﻜـﻢ ﻻ‬
‫ﻳﺴﻘﻂ ﻭﻻ ﻳﺘﻐﲑ ﺑﺘﻐﲑ ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ‪ ،‬ﺃﻣﺎ ﺣﻜﻢ ﻛﺘﺎﺑﺔ ﺍﻟﺪﻳﻦ ﻭﺗﻮﺛﻴﻘﻪ ﻓﻬﻮ ﻭﺳﻴﻠﺔ ﻟﻐﲑﻩ ﺃﻋﲎ ﻣﻘﺼﺪ‬
‫ﲪﻞ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺃﺩﺍﺀ ﺍﳊﻘﻮﻕ ‪ ،‬ﻭﺣﻔﻆ ﺍﻷﻣﺎﻧﺎﺕ ﻭﻣﻦ ﻫﻨﺎ ﺇﻥ ﺗﻮﻓﺮﺕ ﺍﻷﻣﺎﻧﺔ ﰲ ﺍﻟﻄﺮﻓﲔ ﺍﳌﺘـﺪﺍﻳﻨﲔ‬
‫ﺃﻣﻜﻦ ﳍﻤﺎ ﺍﻻﺳﺘﻐﻨﺎﺀ ﻋﻦ ﻛﺘﺎﺑﺔ ﺍﻟﺪﻳﻦ ﻟﻘﻮﻟـﻪ ﺗﻌﺎﱃ ‪:‬‬
‫)‪(2‬‬
‫ﻭﻣﻦ ﻫﻨﺎ ﻧﺼﻞ ﺇﱃ ﺃﻥ ﺍﻟﺘﻤﻴﻴﺰ ﺑﲔ ﺃﻗﺴﺎﻡ ﺍﳌﻘﺎﺻﺪ ﻭﺃﻧﻮﺍﻋﻬﺎ ﻣﻬﻢ ﺟـﺪﺍ ﻟﺘـﺼﻨﻴﻒ ﺍﻷﺣﻜـﺎﻡ ‪،‬‬
‫ﻭﺗﺮﺗﻴﺒﻬﺎ ﻭﻓﻖ ﻗﻮ‪‬ﺎ ﻭﺩﻭﺍﻡ ﺃﺛﺮﻫﺎ‪.‬‬
‫ﻭﺍﻵﻥ ﳝﻜﻦ ﺃﻥ ﻧﺘﻌﺮﺽ ﺇﱃ ﳎﻤﻮﻋﺔ ﻗﻮﺍﻋﺪ ﺗﺘﻌﻠﻖ ﺑﻀﺒﻂ ﻭﺗﻨﻈﻴﻢ ﺍﻟﺒﺤﺚ ﰲ ﺍﳌﻮﺿﻮﻉ ﺍﳌﻘﺎﺻﺪﻱ‬
‫ﲝﺴﺐ ﻣﺎ ﻳﺮﺍﻩ ﺍﻹﻣﺎﻡ‪ :‬ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ‪.‬‬
‫)‪ -(1‬ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ ‪ ،‬ﺍﻵﻳﺔ ‪.23‬‬
‫)‪ –(2‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ‪ ،‬ﺍﻵﻳﺔ ‪.283‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ "ﺗﻄﺒﻴﻘﻲ" ﺩﻭﺭ ﺍﻟﻠﻐﺔ ﻭ ﻣﻮﻗﻒ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻭ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﻭ ﺍﻷﺻﻮﻟﻴﺔ ﻭ ﺍﳌﻘﺎﺻﺪﻳﺔ ﻭ ﺗﻌﺮﻳﻔﺎ‪‬ﺎ ﻭ ﺗﻄﺒﻴﻘﺎﺕ ﻋﻠﻴﻬﺎ‪...‬‬
‫‪ (4‬ﺟـﺪﻭﻝ ﺍﻟﻘـﻮﺍﻋﺪ ﺍﻟﻀﺎﺑﻄﺔ ﻟﻠﺒﺤﺚ ﺍﳌﻨﻬﺠﻲ ﰲ ﻋﻠﻢ ﺍﳌﻘﺎﺻﺪ ﺍﻟﺸﺮﻋﻴﺔ ‪:‬‬
‫ﻧﻮﻉ ﺍﻟﻘﺎﻋﺪﺓ‬
‫ﺷﺮﺡ ﻧﺺ ﺍﻟﻘﺎﻋﺪﺓ ﺃﻭ ﻣﻀﻤﻮ‪‬ﺎ‬
‫ـﺎﺑﻄﺔ‬
‫ـﺪﺓ ﺿـ‬
‫ﻗﺎﻋـ‬
‫ﻟﻠﺒﺤــﺚ ﻋــﻦ‬
‫ﺍﳌﻘﺎﺻﺪ ﻭﺍﻟﻜﺸﻒ‬
‫ﻋﻦ ﺗﻠﻚ ﺍﻷﺣﻜﺎﻡ‬
‫ﻭﻛﻴﻔﻴﺔ ﺗﻌﺎﻣـﻞ‬
‫ﺍﻟﺒﺎﺣــﺚ ﻣــﻊ‬
‫ﺍﻷﺣﻜﺎﻡ ﺍ‪‬ﻬﻮﻟﺔ‬
‫ﺍﻟﻌﻠﺔ‬
‫" ﺃﺣﻜﺎﻡ ﺍﻟﺸﺮﻳﻌﺔ ﻛﻠﻬﺎ ﻣﺸﺘﻤﻠﺔ ﻋﻠﻰ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺎﺭﻉ‬
‫ﻭﻫﻲ ﺣﻜﻢ ﻭﻣﺼﺎﱀ ﻭﻣﻨﺎﻓﻊ ﻭﻟﺬﻟﻚ ﻛﺎﻥ ﺍﻟﻮﺍﺟـﺐ‬
‫ﻋﻠﻰ ﻋﻠﻤﺎﺋﻬﺎ ﺗﻌﺮﻑ ﻋﻠﻞ ﺍﻟﺘﺸﺮﻳﻊ ﻭﻣﻘﺎﺻﺪﻩ ﻇﺎﻫﺮﻫﺎ‬
‫ﻭﺧﻔﻴﻬﺎ ﻓﺈﻥ ﺑﻌﺾ ﺍﳊﻜﻢ ﻗﺪ ﻳﻜﻮﻥ ﺧﻔﻴﺎ ﻭﺇﻥ ﺃﻓﻬـﺎﻡ‬
‫ﺍﻟﻌﻠﻤﺎﺀ ﻣﺘﻔﺎﻭﺗﺔ ﰲ ﺍﻟﺘﻔﻄﻦ ﳍﺎ ﻓﺈﺫﺍ ﺃﻋـﻮﺯ ﰲ ﺑﻌـﺾ‬
‫ﺍﻟﻌﺼﻮﺭ ﺍﻹﻃﻼﻉ ﻋﻠﻰ ﺷﻲﺀ ﻣﻨﻬﺎ ﻓﺈﻥ ﺫﻟـﻚ ﻗـﺪ ﻻ‬
‫ﻳﻌﻮﺯ ﻣﻦ ﺑﻌﺪ ﺫﻟﻚ … ﻓﺈﻥ ﻫﻢ ﻓﻌﻠﻮﺍ ﺫﻟﻚ ﻓﺎﺳـﺘﻤﺮ‬
‫ﻋﻮﺯ ﺍﻟﻜﺸﻒ ﻋﻦ ﻣﺮﺍﺩ ﺍﻟﺸﺎﺭﻉ ﻭﺟﺐ ﻋﻠـﻴﻬﻢ ﺃﻥ ﻻ‬
‫ﻳﺘﺠﺎﻭﺯﻭﺍ ﺍﳌﻘﺪﺍﺭ ﺍﳌﺄﺛﻮﺭ ﻋﻦ ﺍﻟﺸﺎﺭﻉ ﰲ ﺫﻟﻚ ﺍﳊﻜـﻢ‬
‫ﻭﻻ ﻳﻔﺮﻋﻮﺍ ﻋﻠﻰ ﺻﻮﺭﺗﻪ ﻭﻻ ﻳﻘﻴﺴﻮﺍ ﻓﻼ ﻳﻨﺘﺰﻋﻮﺍ ﻣﻨـﻪ‬
‫ﻭﺻﻔﺎ ﻭﻻﺿﺎﺑﻄﺎ‪ ،‬ﻷﻥ ﻓﻮﺍﺭﻕ ﺍﻷﺣﻮﺍﻝ ﺍﳌﺎﻧﻌـﺔ ﻣـﻦ‬
‫ﺍﻟﻘﻴﺎﺱ ﲣﻔﻰ ﻋﻨﺪ ﻋﺪﻡ ﺍﻹﻃﻼﻉ ﻋﻠﻰ ﺍﻟﻌﻠـﺔ‪ ،‬ﻭﻣـﻦ‬
‫ﺍﻟﻔﻮﺍﺭﻕ ﻣﺆﺛﺮ ﻭﻏﲑ ﻣﺆﺛﺮ "‪.‬‬
‫ـﺎﺑﻄﺔ‬
‫ـﺪﺓ ﺿـ‬
‫ﻗﺎﻋـ‬
‫ﻟﻼﺣﺘﻴﺎﻃـــﺎﺕ‬
‫ﺍﻟﻮﺍﺟﺐ ﺍﲣﺎﺫﻫـﺎ‬
‫ﻋﻨــﺪ ﺗــﺼﺪﻯ‬
‫ﺍﻟﺒﺎﺣـــــﺚ‬
‫ـﺘﺨﺮﺍﺝ‬
‫ﻻﺳـــ‬
‫ﺍﳌﻘﺎﺻﺪ ﺍﻟﺸﺮﻋﻴﺔ‬
‫" ﻋﻠﻰ ﺍﻟﺒﺎﺣﺚ ﰲ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺃﻥ ﻳﻄﻴﻞ ﺍﻟﺘﺄﻣـﻞ ‪،‬‬
‫ﻭﳚﻴﺪ ﺍﻟﺘﺜﺒﺖ ﰲ ﺇﺛﺒﺎﺕ ﻣﻘﺼﺪ ﺷﺮﻋﻲ‪ ،‬ﻭﺇﻳﺎﻩ ﻭﺍﻟﺘﺴﺎﻫﻞ‬
‫ﻭ ﺍﻟﺘﺴﺮﻉ ﰲ ﺫﻟﻚ‪ ،‬ﻷﻥ ﺗﻌﻴﲔ ﻣﻘﺼﺪ ﺷﺮﻋﻲ ﻛﻠﻲ ﺃﻭ‬
‫ﺟﺰﺋﻲ ﺃﻣﺮ ﺗﺘﻔﺮﻉ ﻋﻨﻪ ﺃﺩﻟﺔ ﻭﺃﺣﻜﺎﻡ ﻛﺜﲑﺓ ﰲ ﺍﻻﺳﺘﻨﺒﺎﻁ‬
‫ﻓﻔﻲ ﺍﳋﻄﺈ ﻓﻴﻪ ﺧﻄﺮ ﻋﻈﻴﻢ‪ .‬ﻓﻌﻠﻴﻪ ﺃﻥ ﻻ ﻳﻌﲔ ﻣﻘـﺼﺪﺍ‬
‫ﺷﺮﻋﻴﺎ ﺇﻻ ﺑﻌﺪ ﺍﺳﺘﻘﺮﺍﺀ ﺗﺼﺮﻓﺎﺕ ﺍﻟـﺸﺮﻳﻌﺔ ﰲ ﺍﻟﻨـﻮﻉ‬
‫ﺍﻟﺬﻱ ﻳﺮﻳﺪ ﺍﻧﺘﺰﺍﻉ ﺍﳌﻘﺼﺪ ﺍﻟﺸﺮﻋﻲ ﻣﻨﻪ‪ .‬ﻭﺑﻌﺪ ﺍﻗﺘﻔـﺎﺀ‬
‫ﺁﺛﺎﺭ ﺃﺋﻤﺔ ﺍﻟﻔﻘﻪ ﻟﻴﺴﺘﻀﻲﺀ ﺑﺄﻓﻬﺎﻣﻬﻢ ﻭﻣﺎ ﺣﺼﻞ ﳍﻢ ﻣﻦ‬
‫ﳑﺎﺭﺳﺔ ﻗﻮﺍﻋﺪ ﺍﻟﺸﺮﻉ ‪ ،‬ﻓﺈﻥ ﻫﻮ ﻓﻌﻞ ﺫﻟﻚ ﺍﻛﺘـﺴﺐ‬
‫ﻗـﻮﺓ ﺍﺳﺘﻨﺒﺎﻁ ﻳﻔﻬﻢ ﻬﺑﺎ ﻣﻘﺼﻮﺩ ﺍﻟﺸﺎﺭﻉ "‪.‬‬
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‫ﻣﺮﺟﻌﻬﺎ ﻣﻦ ﺍﻟﻜﺘﺎﺏ‬
‫ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﳏﻤﺪ‬
‫ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ‬
‫ﺹ ‪48‬‬
‫ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﳏﻤﺪ‬
‫ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ‬
‫ﺹ ‪.40‬‬
‫ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ "ﺗﻄﺒﻴﻘﻲ" ﺩﻭﺭ ﺍﻟﻠﻐﺔ ﻭ ﻣﻮﻗﻒ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻭ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﻭ ﺍﻷﺻﻮﻟﻴﺔ ﻭ ﺍﳌﻘﺎﺻﺪﻳﺔ ﻭ ﺗﻌﺮﻳﻔﺎ‪‬ﺎ ﻭ ﺗﻄﺒﻴﻘﺎﺕ ﻋﻠﻴﻬﺎ‪...‬‬
‫ـﺪﺓ ﺿـﺎﺑﻄﺔ‬
‫ﻗﺎﻋـ‬
‫ﻟﻠﻌﻮﺍﻣﻞ ﺍﳌـﺆﺛﺮﺓ‬
‫ﰲ ﻇﻬﻮﺭ ﻭﺧﻔﺎﺀ‬
‫ﺍﳌﻘﺎﺻﺪ ﺍﻟﺸﺮﻋﻴﺔ‪،‬‬
‫ﻭﺍﻟﻘﻄﻊ ﺑﻮﺟﻮﺩﻫﺎ‬
‫ﺃﻭ ﻋﺪﻣﻬﺎ ‪.‬‬
‫" ﻷﻥ ﻗﻮﺓ ﺍﳉﺰﻡ ﺑﻜﻮﻥ ﺍﻟﺸﻲﺀ ﻣﻘﺼﺪﺍ ﺷﺮﻋﻴﺎ ﺗﺘﻔﺎﻭﺕ‬
‫ﲟﻘﺪﺍﺭ ﻓﻴﺾ ﻳﻨﺎﺑﻴﻊ ﺍﻷﺩﻟﺔ ﻭﻧﻀﻮﻬﺑﺎ‪ ،‬ﻭﲟﻘﺪﺍﺭ ﻭﻓﺮﺓ ﺍﻟﻌﺜﻮﺭ‬
‫ﻋﻠﻴﻬﺎ ﻭﺍﺧﺘﻔﺎﺋﻬﺎ‪ .‬ﻭﻟﻴﺲ ﻫﺬﺍ ﺍﻟﺘﻮﻓﲑ ﻭﺿﺪﻩ ﺑﻌﺎﻟﺔ ﻋﻠﻰ‬
‫ﻣﻘﺪﺍﺭ ﺍﺳﺘﻔﺮﺍﻍ ﺟﻬﺪ ﺍﻟﻔﻘﻴﻪ ﺍﻟﻨﺎﻇﺮ‪ .‬ﻭﺍﺳﺘﻜﻤﺎﻝ ﻧﺸﺎﻃﻪ‪،‬‬
‫ﺑﻞ ﺇﻥ ﺍﻷﺩﻟﺔ ﻋﻠﻰ ﺫﻟﻚ ﻣﺘﻔﺎﻭﺗﺔ ﺍﻟﻜﺜﺮﺓ ﻭﺍﻟﻘﻠﺔ ﰲ ﺃﻧﻮﺍﻉ‬
‫ﺍﻟﺘﺸﺮﻳﻌﺎﺕ ﲝﺴﺐ ﺳﻌﺔ ﻭﺿﻴﻖ ﺍﻟﺰﻣﺎﻥ ﺍﻟﺬﻱ ﻋﺮﺽ ﰲ‬
‫ﻭﻗﺖ ﺍﻟﺘﺸﺮﻳﻊ‪ .‬ﻭﲝﺴﺐ ﻛﺜﺮﺓ ﻭﻗﻠﺔ ﺍﻷﺣـﻮﺍﻝ ﺍﻟـﱵ‬
‫ﻋﺮﺿﺖ ﻟﻸﻣﺔ ﰲ ﻭﻗﺖ ﺍﻟﺘﺸﺮﻳﻊ "‬
‫ـﺎﺑﻄﺔ " ﺍﳌﻘﺎﺻﺪ ﺍﻟﺸﺮﻋﻴﺔ ﻧﻮﻋﺎﻥ ‪ :‬ﻣﻌﺎﻥ ﺣﻘﻴﻘﻴـﺔ‪ ،‬ﻭﻣﻌـﺎﻥ‬
‫ـﺪﺓ ﺿـ‬
‫ﻗﺎﻋـ‬
‫ﻷﻧﻮﺍﻉ ﺍﳌﻌﺎﱐ ﺍﻟﱵ ﻋﺮﻓﻴﺔ ﻋﺎﻣﺔ‪ .‬ﻭﻳﺸﺘﺮﻁ ﰲ ﲨﻴﻌﻬﺎ ﺃﻥ ﻳﻜﻮﻥ ﺛﺎﺑﺘﺎ ﻇﺎﻫﺮﺍ‬
‫ﺗﺮﺟــﻊ ﺇﻟﻴﻬــﺎ ﻣﻨﻀﺒﻄﺎ ﻣﻄﺮﺩﺍ‪ .‬ﻓﺄﻣﺎ ﺍﳌﻌﺎﱐ ﺍﳊﻘﻴﻘﻴﺔ ﻓﻬﻲ ﺍﻟﱵ ﳍﺎ ﲢﻘﻖ‬
‫ﺍﳌﻘﺎﺻﺪ ﺍﻟﺸﺮﻋﻴﺔ ﰲ ﻧﻔﺴﻬﺎ* ﲝﻴﺚ ﺗﺪﺭﻙ ﺍﻟﻌﻘﻮﻝ ﺍﻟـﺴﻠﻴﻤﺔ ﻣﻼﺀﻣﺘـﻬﺎ‬
‫ﻟﻠﻤﺼﻠﺤﺔ ﺃﻭ ﻣﻨﺎﻓﺮ‪‬ﺎ ﳍﺎ‪ ،‬ﺃﻱ ﺗﻜﻮﻥ ﺟﺎﻟﺒﺔ ﻧﻔﻌﺎ ﻋﺎﻣﺎ ﺃﻭ‬
‫ﺿﺮﺭﺍ ﻋﺎﻣﺎ‪ ،‬ﺇﺩﺭﺍﻛﺎ ﻣﺴﺘﻘﻼ ﻋﻦ ﺍﻟﺘﻮﻗﻒ ﻋﻠﻰ ﻣﻌﺮﻓـﺔ‬
‫ﻋﺎﺩﺓ ﺃﻭ ﻗﺎﻧﻮﻥ‪ ،‬ﻛﺈﺩﺭﺍﻙ ﻛﻮﻥ ﺍﻟﻌﺪﻝ ﻧﺎﻓﻌـﺎ ﻭﻛـﻮﻥ‬
‫ﺍﻻﻋﺘﺪﺍﺀ ﻋﻠﻰ ﺍﻟﻨﻔﻮﺱ ﺿﺎﺭﺍ ﻭﻛﻮﻥ ﺍﻷﺧﺬ ﻋﻠـﻰ ﻳـﺪ‬
‫ﺍﻟﻈﺎﱂ ﻧﺎﻓﻌﺎ ﻟﺼﻼﺡ ﺍ‪‬ﺘﻤﻊ"‪.‬‬
‫" ﻭﺃﻣﺎ ﺍﳌﻌﺎﱐ ﺍﻟﻌﺮﻓﻴﺔ ﺍﻟﻌﺎﻣﺔ ﻓﻬﻲ ﺍ‪‬ﺮﺑﺎﺕ ﺍﻟﱵ ﺃﻟﻔﺘـﻬﺎ‬
‫ﻧﻔﻮﺱ ﺍﳉﻤﺎﻫﲑ ﻭﺍﺳﺘﺤﺴﻨﺘﻬﺎ ﺍﺳﺘﺤﺴﺎﻧﺎ ﻧﺎﺷﺌﺎ ﻋﻦ ﲡﺮﺑﺔ‬
‫ﻣﻼﺀﻣﺘﻬﺎ ﻟﺼﻼﺡ ﺍﳉﻤﻬﻮﺭ ﻛﺈﺩﺭﺍﻙ ﻛـﻮﻥ ﺍﻹﺣـﺴﺎﻥ‬
‫ﻣﻌﲎ ﻳﻨﺒﻐﻲ ﺗﻌﺎﻣﻞ ﺍﻷﻣﺔ ﺑﻪ‪ ،‬ﻭﻛﺈﺩﺭﺍﻙ ﻛـﻮﻥ ﻋﻘﻮﺑـﺔ‬
‫ﺍﳉﺎﱐ ﺭﺍﺩﻋﺔ ﺇﻳﺎﻩ ﻋﻦ ﺍﻟﻌﻮﺩ ﺇﱃ ﻣﺜﻞ ﺟﻨﺎﻳﺘﻪ‪ ،‬ﻭﺭﺍﺩﻋـﺔ‬
‫ﻏﲑﻩ ﻋﻦ ﺍﻹﺟﺮﺍﻡ ﻭﻛﻮﻥ ﺿﺪ ﺫﻳﻨﻚ ﻳﺆﺛﺮ ﺿﺪ ﺃﺛﺮﻳﻬﻤﺎ‪،‬‬
‫ﻭﺇﺩﺭﺍﻙ ﻛﻮﻥ ﺍﻟﻘﺬﺍﺭﺓ ﺗﻘﺘﻀﻲ ﺍﻟﺘﻄﻬﺮ "‬
‫ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﳏﻤﺪ‬
‫ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ‬
‫ﺹ ‪.40‬‬
‫ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﳏﻤﺪ‬
‫ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ‬
‫ﺹ ‪.52، 51‬‬
‫* ﻟﻴﺲ ﺍﳌﺮﺍﺩ ﻫﻨﺎ ﺑﺎﳊﻘﻴﻘﻲ ﻣﻌﻨﺎﻩ ﰲ ﺍﳊﻜﻤﺔ ﺃﻋﲏ ﻣﺎ ﻟﻪ ﻭﺟﻮﺩ ﰲ ﺍﳋﺎﺭﺝ ﻭ ﻧﻔﺲ ﺍﻷﻣﺮ‪ ،‬ﻭ ﻫﻮ ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﻳﻘﺎﺑﻞ ﺍﻷﻣﺮ ﺍﻻﻋﺘﺒﺎﺭﻱ ﺑﻞ ﺍﳌﺮﺍﺩ ﻣﺎ ﻳﺸﻤﻞ ﺍﻻﻋﺘﺒﺎﺭﺍﺕ ﻭ ﻫﻲ ﺍﳌﻌﺎﱐ ﺍﻟﱵ‬
‫ﺗﻮﺟﺪ ﰲ ﺍﻋﺘﺒﺎﺭ ﺍﳌﻌﺘﱪ‪ ،‬ﻭ ﻟﻜﻦ ﻭﺟﻮﺩﻫﺎ ﺗﺎﺑﻊ ﺑﻮﺟﻮﺩ ﺣﻘﻴﻘﺔ ﺃﻭ ﺣﻘﻴﻘﺘﲔ ﻭ ﻳﺪﺧﻞ ﲢﺖ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﺍﻟﻨﺴﺒﻴﺔ ﺍﻟﺰﻣﺎﻥ ﻭ ﺍﳌﻜﺎﻥ ﻭ ﺍﻷﻣﻮﺭ ﺍﻹﺿﺎﻓﻴﺔ ﻛﺎﻟﺒﻨﻮﺓ ﻭ ﺍﻷﺧﻮﺓ‪ .‬ﻧﻔﺲ ﺍﳌﺼﺪﺭ ﺹ‬
‫‪ ) 51‬ﻫﺎﻣﺶ (‪.‬‬
‫‪249‬‬
‫ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ "ﺗﻄﺒﻴﻘﻲ" ﺩﻭﺭ ﺍﻟﻠﻐﺔ ﻭ ﻣﻮﻗﻒ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻭ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﻭ ﺍﻷﺻﻮﻟﻴﺔ ﻭ ﺍﳌﻘﺎﺻﺪﻳﺔ ﻭ ﺗﻌﺮﻳﻔﺎ‪‬ﺎ ﻭ ﺗﻄﺒﻴﻘﺎﺕ ﻋﻠﻴﻬﺎ‪...‬‬
‫ﻗﺎﻋﺪﺓ ﰲ ﺿـﺒﻂ ﻳﻘﺼﺪ ﺑﺎﻷﻭﺻﺎﻑ ﺍﻷﺭﺑﻌﺔ ﺍﻟﱵ ﺗﻀﻤﻨﺘﻬﺎ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ‬
‫ﺃﻭﺻﺎﻑ ﺍﳌﻌـﺎﱐ ﻟﻼﻋﺘﺮﺍ ﻑ ﺑﺸﺮﻋﻴﺔ ﺍﳌﻘﺼﺪ ﻣﺎ ﻳﻠﻲ ‪:‬‬
‫ﺍﻟﱵ ﺗﺮﺟﻊ ﺇﻟﻴﻬـﺎ ‪ " -1‬ﻓﺎﳌﺮﺍﺩ ﺑﺎﻟﺜﺒﻮﺕ ﺃﻥ ﺗﻜﻮﻥ ﺗﻠﻚ ﺍﳌﻌﺎﱐ ﳎﺰﻭﻣﺎ‬
‫ﺑﺘﺤﻘﻘﻬﺎ ﺃﻭ ﻣﻈﻨﻮﻧﺎ ﻇﻨﺎ ﻗﺮﻳﺒﺎ ﻣﻦ ﺍﳉﺰﻡ "‪.‬‬
‫ﺍﳌﻘﺎﺻﺪ ﺍﻟﺸﺮﻋﻴﺔ‬
‫‪" -2‬ﻭﺍﳌﺮﺍﺩ ﺑﺎﻟﻈﻬﻮﺭ ﺍﻻﺗﻀﺎﺡ ﲝﻴﺚ ﻻ ﳜﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀ‬
‫ﰲ ﺗﺸﺨﻴﺺ ﺍﳌﻌﲎ ﻭﻻ ﻳﻠﺘﺒﺲ ﻋﻠـﻰ ﻣﻌﻈﻤﻬـﻢ‬
‫ﲟﺸﺎﻬﺑﺔ‪ ،‬ﻣﺜﻞ ﺣﻔﻆ ﺍﻟﻨﺴﺐ ﺍﻟﺬﻱ ﻫﻮ ﺍﳌﻘﺼﺪ ﻣﻦ‬
‫ﻣﺸﺮﻭﻋﻴﺔ ﺍﻟﻨﻜﺎﺡ ﻓﻬﻮ ﻣﻌﲎ ﻇـﺎﻫﺮ ﻭﻻ ﻳﻠﺘـﺒﺲ‬
‫ﲝﻔﻈﻪ ﺍﻟﺬﻱ ﳛﺼﻞ ﺑﺎﳌﺨﺎﺩﻧﺔ ﺃﻭ ﺑﺎﻹﻻﻃﺔ ﻭﻫـﻲ‬
‫ﺇﻟﺼﺎﻕ ﺍﳌﺮﺃﺓ ﺍﻟﺒﻐﻲ ﺍﳊﻤﻞ ﺍﻟﺬﻱ ﺗﻌﻠﻘﻪ ﺑﺮﺟﻞ ﻣﻌﲔ‬
‫ﳑﻦ ﺿﺎﺟﻌﻮﻫﺎ "‪.‬‬
‫‪" -3‬ﻭﺍﳌﺮﺍﺩ ﺑﺎﻻﻧﻀﺒﺎﻁ ﺃﻥ ﻳﻜﻮﻥ ﻟﻠﻤﻌﲏ ﺣﺪ ﻣﻌﺘﱪ ﻻ‬
‫ﻳﺘﺠﺎﻭﺯﻩ‪ ،‬ﻭﻻ ﻳﻘﺼﺮ ﻋﻨﻪ ﲝﻴﺚ ﻳﻜـﻮﻥ ﺍﻟﻘـﺪﺭ‬
‫ﺍﻟﺼﺎﱀ ﻣﻨﻪ ﻷﻥ ﻳﻌﺘﱪ ﻣﻘﺼﺪﺍ ﺷﺮﻋﻴﺎ ﻗـﺪﺭﺍ ﻏـﲑ‬
‫ﻣﺸﻜﻚ‪ ،‬ﻣﺜﻞ ﺣﻔﻆ ﺍﻟﻌﻘﻞ ﺇﱃ ﺍﻟﻘﺪﺭ ﺍﻟﺬﻱ ﳜﺮﺝ‬
‫ﺑﻪ ﺍﻟﻌﺎﻗﻞ ﻋﻦ ﺗﺼﺮﻓﺎﺕ ﺍﻟﻌﻘﻼﺀ ﺍﻟﺬﻱ ﻫﻮ ﺍﳌﻘـﺼﺪ‬
‫ﻣﻦ ﻣﺸﺮﻭﻋﻴﺔ ﺍﻟﺘﻌﺰﻳﺮ ﺑﺎﻟﻀﺮﺏ ﻋﻨﺪ ﺍﻻﺳﻜﺎﺭ "‪.‬‬
‫‪" -4‬ﻭﺍﳌﺮﺍﺩ ﺑﺎﻻﻃﺮﺍﺩ ﺃﻥ ﻻ ﻳﻜـﻮﻥ ﺍﳌﻌـﲎ ﳐﺘﻠﻔـﺎ‬
‫ﺑﺎﺧﺘﻼﻑ ﺃﺣﻮﺍﻝ ﺍﻷﻗﻄﺎﺭ ‪ ،‬ﻭﺍﻟﻘﺒﺎﺋﻞ ﻭﺍﻻﻋـﺼﺎﺭ‬
‫ﻣﺜﻞ ﻭﺻﻒ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻹﻧﻔـﺎﻕ ﰲ‬
‫ﲢﻘﻴﻖ ﻣﻘﺼﺪ ﺍﳌﻼﺀﻣﺔ ﻟﻠﻤﻌﺎﺷﺮﺓ ﺍﳌﺴﻤﺎﺓ ﺑﺎﻟﻜﻔﺎﺀﺓ‬
‫ﺍﳌﺸﺮﻭﻃﺔ ﰲ ﺍﻟﻨﻜﺎﺡ ﰲ ﻗﻮﻝ ﻣﺎﻟﻚ ﻭﲨﺎﻋﺔ ﻣـﻦ‬
‫ﺍﻟﻔﻘﻬﺎﺀ ﲞﻼﻑ ﺍﻟﺘﻤﺎﺛﻞ ﰲ ﺍﻹﺛﺮﺍﺀ ﺃﻭ ﰲ ﺍﻟﻘﺒﻴﻠﻴﺔ "‬
‫‪250‬‬
‫ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﳏﻤﺪ‬
‫ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ‬
‫ﺹ ‪.52‬‬
‫ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ "ﺗﻄﺒﻴﻘﻲ" ﺩﻭﺭ ﺍﻟﻠﻐﺔ ﻭ ﻣﻮﻗﻒ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻭ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﻭ ﺍﻷﺻﻮﻟﻴﺔ ﻭ ﺍﳌﻘﺎﺻﺪﻳﺔ ﻭ ﺗﻌﺮﻳﻔﺎ‪‬ﺎ ﻭ ﺗﻄﺒﻴﻘﺎﺕ ﻋﻠﻴﻬﺎ‪...‬‬
‫ـﺎﺑﻄﺔ‬
‫ـﺪﺓ ﺿـ‬
‫ﻗﺎﻋـ‬
‫ﻹﺭﺷﺎﺩ ﺍﻟﻔﻘﻴـﻪ‬
‫ﳊﺴﻢ ﺍﳌﻮﻗﻒ ﺇﺫﺍ‬
‫ﻭﺟﺪ ﻧﻔـﺴﻪ ﺇﺯﺍﺀ‬
‫ﻣﻌﺎﻥ ﻣﺘﺪﺍﺧﻠـﺔ‬
‫ﺗﺘﺮﺩﺩ ﺑﲔ ﺍﻟﺼﻼﺡ‬
‫ﻭﺍﻟﻔﺴﺎﺩ‬
‫" ﻭﻗﺪ ﺗﺘﺮﺩﺩ ﻣﻌﺎﻥ ﺑﲔ ﻛﻮ‪‬ﺎ ﺻﻼﺣﺎ ﺗـﺎﺭﺓ ﻭﻓـﺴﺎﺩﺍ‬
‫ﺃﺧﺮﻯ ‪ ،‬ﺃﻱ ﺑﺄﻥ ﺍﺧﺘﻞ ﻣﻨﻬﺎ ﻭﺻﻒ ﺍﻻﻃﺮﺍﺩ‪ .‬ﻓﻬﺬﻩ ﻻ‬
‫ﺗﺼﻠﺢ ﻻﻋﺘﺒﺎﺭﻫﺎ ﻣﻘﺎﺻﺪ ﺷﺮﻋﻴﺔ ﻋﻠـﻰ ﺍﻹﻃـﻼﻕ ﻭﻻ‬
‫ﻟﻌﺪﻡ ﺍﻋﺘﺒﺎﺭﻫﺎ ﻛﺬﻟﻚ ﺑﻞ ﺍﳌﻘﺼﺪ ﺍﻟـﺸﺮﻋﻲ ﻓﻴﻬـﺎ ﺃﻥ‬
‫ﺗﻮﻛﻞ ﺇﱃ ﻧﻈﺮ ﻋﻠﻤﺎﺀ ﺍﻷﻣﺔ ﻭﻭﻻﺓ ﺃﻣﻮﺭﻫﺎ ﺍﻷﻣﻨﺎﺀ ﻋﻠﻰ‬
‫ﻣﺼﺎﳊﻬﺎ ﻣﻦ ﺃﻫﻞ ﺍﳊﻞ ﻭﺍﻟﻌﻘﺪ ﻟﻴﻌﻴﻨﻮﺍ ﳍـﺎ ﺍﻟﻮﺻـﻒ‬
‫ﺍﳉﺪﻳﺮ ﺑﺎﻻﻋﺘﺒﺎﺭ ﰲ ﺃﺣﺪ ﺍﻷﺣﻮﺍﻝ ﺩﻭﻥ ﻏﲑﻩ‪.‬‬
‫ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﳏﻤﺪ‬
‫ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ‬
‫ﺹ ‪.52‬‬
‫ـﺎﺑﻄﺔ " ﻭﻗﺪ ﺗﺄﰐ ﺃﺣﻜﺎﻡ ﻣﻨﻮﻃﺔ ﲟﻌﺎﻥ ﱂ ﳒﺪ ﳍﺎ ﻣﺘـﺄﻭﻻ ﺇﻻ‬
‫ـﺪﺓ ﺿـ‬
‫ﻗﺎﻋـ‬
‫ﻟﻠﺘﻌﺎﻣــﻞ ﻣــﻊ ﺃ‪‬ﺎ ﺃﻣﻮﺭ ﻭﳘﻴﺔ‪ ،‬ﻣﺜﻞ ﺍﺳﺘﻘﺒﺎﻝ ﺍﻟﻘﺒﻠﺔ ﰲ ﺍﻟﺼﻼﺓ ﻭﻣﺜـﻞ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ‬
‫ﺍﳌﻘﺎﺻﺪ ﺍﻟﱵ ﻳﺘﻌﺬﺭ ﺍﻟﺘﻴﻤﻢ ﻭﺍﺳﺘﻼﻡ ﺍﳊﺠﺮ ﺍﻷﺳﻮﺩ‪ ،‬ﻓﻌﻠﻴﻨﺎ ﺃﻥ ﻧﺜﺒﺘﻬﺎ ﻛﻤـﺎ ﺍﻹﺳﻼﻣﻴﺔ ﳏﻤﺪ‬
‫ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ‬
‫ﻫﻲ ﻭﳒﻌﻠﻬﺎ ﻣﻦ ﻗﺴﻢ ﺍﻟﺘﻌﺒﺪﻱ‬
‫ﺗﻌﻠﻴﻠﻬﺎ‬
‫ﺹ ‪55‬‬
‫ـﺎﺑﻄﺔ‬
‫ـﺪﺓ ﺿـ‬
‫ﻗﺎﻋـ‬
‫ﻟﻠﺘﻤﻴﻴﺰ ﺑﲔ ﻣـﺎ‬
‫ﻳﺼﻠﺢ ﺃﻥ ﻳﻜـﻮﻥ‬
‫ﻣﻘﺼﺪﺍ ﺷﺮﻋﻴﺎ ﳑﺎ‬
‫ﻻ ﻳﺼﻠﺢ‬
‫" ﻓﺄﻣﺎ ﺍﻷﻭﻫﺎﻡ ﻭﻫﻲ ﺍﳌﻌﺎﱐ ﺍﻟﱵ ﳜﺘﺮﻋﻬﺎ ﺍﻟـﻮﻫﻢ ﻣـﻦ‬
‫ﻧﻔﺴﻪ ﺩﻭﻥ ﺃﻥ ﺗﺼﻞ ﺇﻟﻴﻪ ﻣﻦ ﺷﻲﺀ ﳏﻘـﻖ ﰲ ﺍﳋـﺎﺭﺝ‬
‫ﻛﺘﻮﻫﻢ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ﺃﻥ ﰲ ﺍﳌﻴﺖ ﻣﻌـﲎ ﻳﻮﺟـﺐ‬
‫ﺍﳋﻮﻑ ﻣﻨﻪ ﺃﻭ ﺍﻟﻨﻔﻮﺭ ﻋﻨﻪ ﻋﻨﺪ ﺍﳋﻠﻮﺓ …‪ ،‬ﻭﻛـﺬﻟﻚ‬
‫ﺍﻟﺘﺨﻴﻼﺕ ﻭﻫﻲ ﺍﳌﻌﺎﱐ ﺍﻟﱵ ﲣﺘﺮﻋﻬﺎ ﻗﻮﺓ ﺍﳋﻴﺎﻝ ﲟﻌﻮﻧـﺔ‬
‫ﺍﻟﻮﻫﻢ ﺑﺄﻥ ﻳﺮﻛﺒﻬﺎ ﺍﳋﻴﺎﻝ ﻣﻦ ﻋﺪﺓ ﻣﻌـﺎﻥ ﳏـﺴﻮﺳﺔ‬
‫ﳏﻔﻮﻇﺔ ﰲ ﺍﳊﺎﻓﻈﺔ ﻛﺘﻤﺜﻴﻞ ﺻﻨﻒ ﻣﻦ ﺍﳊـﻮﺕ ﺃﻧـﻪ‬
‫ﺧﱰﻳﺮ ﲝﺮﻱ‪.‬‬
‫ﻓﻠﻴﺲ ﺷﻲﺀ ﻣﻦ ﻫﺬﻳﻦ ﺑﺼﺎﱀ ﻷﻥ ﻳﻌﺪ ﻣﻘﺼﺪﺍ ﺷﺮﻋﻴﺎ‪.‬‬
‫ﰒ ﺇﻧﻨﺎ ﺍﺳﺘﻘﺮﻳﻨﺎ ﺍﻟﺸﺮﻳﻌﺔ ﻓﻮﺟﺪﻧﺎﻫﺎ ﻻ ﺗﺮﺍﻋﻲ ﺍﻷﻭﻫﺎﻡ‬
‫ﻭﺍﻟﺘﺨﻴﻼﺕ ﻭﺗﺄﻣﺮ ﺑﻨﺒﺬﻫﺎ‪ ،‬ﻓﻌﻠﻤﻨﺎ ﺃﻥ ﺍﻟﺒﻨﺎﺀ ﻋﻠﻰ ﺍﻷﻭﻫﺎﻡ‬
‫ﻣﺮﻓﻮﺽ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺇﻻ ﻋﻨﺪ ﺍﻟﻀﺮﻭﺭﺓ‪ ،‬ﻓﻘﻀﻴﻨﺎ ﺑﺄﻥ‬
‫ﺍﻷﻭﻫﺎﻡ ﻏﲑ ﺻﺎﳊﺔ ﻷﻥ ﺗﻜﻮﻥ ﻣﻘﺎﺻﺪ ﺷﺮﻋﻴﺔ "‪.‬‬
‫‪251‬‬
‫ـﺸﺮﻳﻌﺔ‬
‫ـﺪ ﺍﻟـ‬
‫ﻣﻘﺎﺻـ‬
‫ﺍﻹﺳــﻼﻣﻴﺔ ﳏﻤــﺪ‬
‫ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷـﻮﺭ‬
‫ﺹ ‪.54-53‬‬
‫ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ "ﺗﻄﺒﻴﻘﻲ" ﺩﻭﺭ ﺍﻟﻠﻐﺔ ﻭ ﻣﻮﻗﻒ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻭ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﻭ ﺍﻷﺻﻮﻟﻴﺔ ﻭ ﺍﳌﻘﺎﺻﺪﻳﺔ ﻭ ﺗﻌﺮﻳﻔﺎ‪‬ﺎ ﻭ ﺗﻄﺒﻴﻘﺎﺕ ﻋﻠﻴﻬﺎ‪...‬‬
‫ـﺎﺑﻄﺔ‬
‫ـﺪﺓ ﺿـ‬
‫ﻗﺎﻋـ‬
‫ﻟﺘﻌﺎﻣﻞ ﺍﻟﻔﻘﻴﻪ ﻣﻊ‬
‫ﻣﺎ ﻗـﺪ ﻳﺮﺟـﻊ‬
‫ﻷﻣﻮﺭ ﻭﳘﻴـﺔ ﺃﻭ‬
‫ﻣﺘﺨﻴﻠﺔ ‪.‬‬
‫" ﻭﻣﻦ ﺣﻖ ﺍﻟﻔﻘﻴﻪ ﻣﻬﻤﺎ ﻻﺡ ﻟﻪ ﻣﺎ ﻳﻮﻫﻢ ﺟﻌﻞ ﺍﻟﻮﻫﻢ‬
‫ﻣﺪﺭﻙ ﺣﻜﻢ ﺷﺮﻋﻲ ﺃﻥ ﻳﺘﻌﻤﻖ ﰲ ﺍﻟﺘﺄﻣـﻞ ﻋـﺴﻰ ﺃﻥ‬
‫ﻳﻈﻔﺮ ﲟﺎ ﻳﺰﻳﻞ ﺫﻟﻚ ﺍﻟﻮﻫﻢ ﻭﻳﺮﻯ ﺃﻥ ﲦﺔ ﻣﻌﲎ ﺣﻘﻴﻘﻴـﺎ‬
‫ﻫﻮ ﻣﻨﺎﻁ ﺍﻟﺘﺸﺮﻳﻊ‪ .‬ﻗﺪ ﻗﺎﺭﻧﻪ ﺃﻣﺮ ﻭﳘﻲ ﻓﻐﻄﻰ ﻋﻠﻴـﻪ ﰲ‬
‫ﻧﻈﺮ ﻋﻤﻮﻡ ﺍﻟﻨﺎﺱ ﻷ‪‬ﻢ ﺃﻟﻔﻮﺍ ﺍﳌﺼﲑ ﺇﱃ ﺍﻷﻭﻫﺎﻡ "‬
‫"ﻭ ﺃﻋﻠﻢ ﺃﻥ ﺍﻷﻣﻮﺭ ﺍﻟﻮﳘﻴﺔ ﻭﺇﻥ ﻛﺎﻧـﺖ ﻻ ﺗـﺼﻠﺢ‬
‫ﻟﻠﻜﻮﻥ ﻣﻘﺼﺪﺍ ﺷﺮﻋﻴﺎ ﻟﻠﺘﺸﺮﻳﻊ ﻓﻬﻲ ﺻﺎﳊﺔ ﻷﻥ ﻳﺴﺘﻌﺎﻥ‬
‫ﻬﺑﺎ ﰲ ﲢﻘﻴﻖ ﺍﳌﻘﺎﺻﺪ ﺍﻟﺸﺮﻋﻴﺔ ﻓﺘﻜﻮﻥ ﻃﺮﻳﻘﺎ ﻟﻠـﺪﻋﻮﺓ‬
‫ﻭﺍﳌﻮﻋﻈﺔ ﺗﺮﻏﻴﺒﺎ ﺃﻭ ﺗﺮﻫﻴﺒﺎ‪.‬‬
‫ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﳏﻤﺪ‬
‫ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ‬
‫ﺹ ‪.54‬‬
‫ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﳏﻤﺪ‬
‫ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ‬
‫ﺹ ‪.55‬‬
‫ـﺎﺑﻄﺔ " ﻓﻌﻠﻰ ﺍﻟﻔﻘﻴﻪ ﺃﻥ ﻳﻔﺮﻕ ﺑﲔ ﺍﳌﻘﺎﻣﲔ ﻓﻼ ﻳﺬﻫﺐ ﻳﻔـﺮﻉ ﻧﻔﺲ ﺍﳌﺮﺟﻊ ﺹ ‪55‬‬
‫ـﺪﺓ ﺿـ‬
‫ﻗﺎﻋـ‬
‫ﳊﻤﻞ ﺍﻟﻔﻘﻴﻪ ﻋﻠﻰ ﻋﻠﻰ ﺗﻠﻚ ﺍﳌﻮﺍﻋﻆ ﺃﺣﻜﺎﻣﺎ ﻓﻘﻬﻴـﺔ ﻛﻤـﻦ ﺗـﻮﻫﻢ ﺃﻥ‬
‫ﲡﻨــﺐ ﺑﻨــﺎﺀ ﺍﻟﺼﺎﺋﻢ ﺇﺫﺍ ﺃﻏﺘﺎﺏ ﺃﺣﺪﺍ ﺃﻓﻄﺮ ﻷﻧﻪ ﻗﺪ ﺃﻛﻞ ﳊﻢ ﺃﺧﻴﻪ‪.‬‬
‫ﺍﻷﺣﻜﺎﻡ ﻋﻠـﻰ‬
‫ﺍﻷﻣﻮﺭ ﺍﻟﻮﳘﻴﺔ‬
‫ـﺎﺑﻄﺔ‬
‫ـﺪﺓ ﺿـ‬
‫ﻗﺎﻋـ‬
‫ﻟﻮﺟﻮﺏ ﲡﻨـﺐ‬
‫ﺍﻻﺳــــﺘﻌﺎﻧﺔ‬
‫ـﺎ‬
‫ـﺎﺕ ﻣـ‬
‫ﺑﺎﻟﻮﳘﻴـ‬
‫ﺃﻣﻜﻦ‪.‬‬
‫ـﺸﺮﻳﻌﺔ‬
‫ـﺪ ﺍﻟـ‬
‫ﻣﻘﺎﺻـ‬
‫" ﻭﻗﺪ ﺗﻜﻮﻥ ﺍﻟﻮﳘﻴﺎﺕ ﰲ ﺃﺣﻮﺍﻝ ﻧﺎﺩﺭﺓ ﻣﺴﺘﻌﺎﻧﺎ ﻬﺑـﺎ ﺍﻹﺳــﻼﻣﻴﺔ ﳏﻤــﺪ‬
‫ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷـﻮﺭ‬
‫ﻋﻠﻰ ﲢﻘﻴﻖ ﻣﻘﺼﺪ ﺷﺮﻋﻲ ﺣﲔ ﻳﺘﻌﺬﺭ ﻏﲑﻫﺎ "‬
‫ﺹ ‪.55‬‬
‫ﻗﺎﻋــﺪ ﺿــﺎﺑﻄﺔ‬
‫ﻟﻀﺮﻭﺭﺓ ﺍﺟﺘـﻬﺎﺩ‬
‫ﺍﻟﻔﻘﻴﻪ ﰲ ﺍﻟﺘﺪﻗﻴﻖ‬
‫ﻭﺇﺟﺎﺩﺓ ﺍﻟﻨﻈﺮ ﰲ‬
‫ـﱵ‬
‫ـﺎﻡ ﺍﻟـ‬
‫ﺍﻷﺣﻜـ‬
‫ﺧﻔﻴﺖ ﻋﻠﻠﻬﺎ‬
‫" ﻭﻋﻠﻰ ﺍﻟﻔﻘﻴﻪ ﺃﻥ ﳚﻴﺪ ﺍﻟﻨﻈﺮ ﰲ ﺍﻵﺛﺎﺭ ﺍﻟﱵ ﻳﺘﺮﺍﺀﻯ ﻣﻨﻬﺎ‬
‫ﺃﺣﻜﺎﻡ ﺧﻔﻴﺖ ﻋﻠﻠﻬﺎ ﻭﻣﻘﺎﺻﺪﻫﺎ ﻭﳝﺤﺺ ﺃﻣﺮﻫﺎ ﻓﺈﻥ ﱂ‬
‫ﳚﺪ ﳍﺎ ﳏﻤﻼ ﻣﻦ ﺍﳌﻘﺼﺪ ﺍﻟﺸﺮﻋﻲ ﻧﻈـﺮ ﰲ ﳐﺘﻠـﻒ‬
‫ﺍﻟﺮﻭﺍﻳﺎﺕ ﻟﻌﻠﻪ ﺃﻥ ﻳﻈﻔﺮ ﲟﺴﻠﻚ ﺍﻟﻮﻫﻢ ﺍﻟﺬﻱ ﺩﺧﻞ ﻋﻠﻰ‬
‫ﺑﻌﺾ ﺍﻟﺮﻭﺍﺓ ﻓﺄﺑﺮﺯ ﻣﺮﻭﻳﻪ ﰲ ﺻﻮﺭﺓ ﺗﺆﺫﻥ ﺑﺄﻥ ﺣﻜﻤﻪ‬
‫ﻣﺴﻠﻮﺏ ﺍﳊﻜﻤﺔ ﻭﺍﳌﻘﺼﺪ "‬
‫‪252‬‬
‫ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﳏﻤﺪ‬
‫ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ‬
‫ﺹ ‪.47‬‬
‫ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ "ﺗﻄﺒﻴﻘﻲ" ﺩﻭﺭ ﺍﻟﻠﻐﺔ ﻭ ﻣﻮﻗﻒ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻭ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﻭ ﺍﻷﺻﻮﻟﻴﺔ ﻭ ﺍﳌﻘﺎﺻﺪﻳﺔ ﻭ ﺗﻌﺮﻳﻔﺎ‪‬ﺎ ﻭ ﺗﻄﺒﻴﻘﺎﺕ ﻋﻠﻴﻬﺎ‪...‬‬
‫ﻟﻠﺘﺜﺒﺖ ﻣﻦ ﺳﻠﺐ‬
‫ﺃﻭ ﻋﺪﻡ ﺳـﻠﺐ‬
‫ـﻬﺎ‬
‫ﺣﻜﻤﺘــــ‬
‫ﻭﻣﻘﺼﺪﻫﺎ‬
‫ﻗﺎﻋــﺪ ﺿــﺎﺑﻄﺔ‬
‫ﻟﺘﺼﺮﻑ ﺍﻟﻔﻘﻴـﻪ‬
‫ﻋﻨــﺪ ﻣﻮﺍﺟﻬــﺔ‬
‫ﻣﻘﺎﺻﺪ ﻳـﺼﻌﺐ‬
‫ﺍﻋﺘﺒﺎﺭﻫﺎ ﻗﻄﻌﻴﺔ ﺃﻭ‬
‫ﻗﺮﻳﺒﺔ ﻣﻦ ﺍﻟﻘﻄﻊ‬
‫" ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﺎﳊﺎﺻﻞ ﻟﻠﺒﺎﺣﺚ ﻋﻦ ﺍﳌﻘﺎﺻﺪ ﺍﻟﺸﺮﻋﻴﺔ ﻗﺪ‬
‫ﻳﻜﻮﻥ ﻋﻠﻤﺎ ﻗﻄﻌﻴﺎ ﺃﻭ ﻗﺮﻳﺒﺎ‪ .‬ﻣﻦ ﺍﻟﻘﻄﻊ ﻭﻗﺪ ﻳﻜﻮﻥ ﻇﻨﺎ‬
‫ﻭﻻ ﻳﻌﺘﱪ ﻣﺎ ﺣﺼﻞ ﻟﻠﻨﺎﻇﺮ ﻣﻦ ﻇﻦ ﺿﻌﻴﻒ ﺃﻭ ﺩﻭﻧـﻪ‬
‫ﻓﺈﻥ ﱂ ﳛﺼﻞ ﻟﻪ ﻣﻦ ﻋﻤﻠﻪ ﺳﻮﻯ ﻫﺬﺍ ﺍﻟﻀﻌﻴﻒ ﻓﻠﻴﻔﺮﺿﻪ‬
‫ﻓﺮﺿﺎ ﳎﺮﺩﺍ ﻟﻴﻜﻮﻥ ‪‬ﻴﺌﺔ ﻟﻨﺎﻇﺮ ﻳﺄﰐ ﺑﻌﺪﻩ ﻛﻤﺎ ﺃﻭﺻـﻰ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺇﺫ ﻗﺎﻝ " ﹶﻓ ‪‬ﺮﺏ‪ ‬ﺣ‪‬ﺎ ِﻣ ِﻞ‬
‫*‬
‫ِﻓ ﹾﻘ ٍﻪ ِﺇﻟﹶﻰ ‪‬ﻣ ‪‬ﻦ ﻫ‪ ‬ﻮ ﹶﺃ ﹾﻓ ﹶﻘﻪ‪ِ ‬ﻣ‪‬ﻨﻪ‪" ‬‬
‫ـﺎﺑﻄﺔ‬
‫ـﺪﺓ ﺿـ‬
‫ﻗﺎﻋـ‬
‫ﻟﺘﻮﺟﻴﻪ ﺍﻟﻔﻘﻴﻪ ﺇﱃ‬
‫ﻛﻴﻔﻴﺔ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ‬
‫ﺍﳌﻘﺎﺻﺪ ﺍﻟﺸﺮﻋﻴﺔ‬
‫ﺍﻟﻌﺎﺋﺪﺓ ﺇﱃ ﻣﻌﺎﱐ‬
‫ﺍﻋﺘﺒﺎﺭﻳﺔ ﺃﻭ ﻣﻌﺎﱐ‬
‫ﻋﺮﻓﻴﺔ ﺧﺎﺻﺔ‬
‫" ﻓﺈﻥ ﺩﻟﺖ ﺃﺩﻟﺔ ﺷﺮﻋﻴﺔ ﻋﻠﻰ ﺃﻥ ﺍﻋﺘﱪﺕ ﺍﻟﺸﺮﻳﻌﺔ ﻣـﻦ‬
‫ﻣﻘﺎﺻﺪﻫﺎ ﻣﻌﺎﱐ ﺍﻋﺘﺒﺎﺭﻳﺔ ﺃﻭ ﻣﻌـﺎﱐ ﻋﺮﻓﻴـﺔ ﺧﺎﺻـﺔ‬
‫ﺍﺣﺘﺎﺟﺖ ﺍﻟﺸﺮﻳﻌﺔ ﺇﱃ ﺍﻋﺘﺒﺎﺭﻫﺎ ﰲ ﻣﻘﺎﺻﺪﻫﺎ ﳌﺎ ﺗﺸﺘﻤﻞ‬
‫ﻋﻠﻴﻪ ﻣـﻦ ﲢـﺼﻴﻞ ﺻـﻼﺡ ﻋـﺎﻡ ﺃﻭ ﺩﻓـﻊ ﺿـﺮ‬
‫ﻛﺬﻟﻚ‪،‬ﻛﺎﻋﺘﺒﺎﺭ ﺍﻟﺮﺿﺎﻉ ﺳﺒﺒﺎ ﻟﺘﺤﺮﱘ ﺍﻟﺘﺰﻭﺝ ﺑﺎﻷﺧﺖ‬
‫ﻣﻨﻪ ﻭ ﻣﻌﺎﻣﻠﺘﻪ ﻣﻌﺎﻣﻠﺔ ﺍﻟﻨﺴﺐ ﰲ ﺫﻟـﻚ‪ ،‬ﻭﻛﺎﻋﺘﺒـﺎﺭ‬
‫ﺍﻟﻘﺮﺷﻴﺔ ﰲ ﺷﺮﻁ ﺍﳋﻠﻴﻔﺔ‪ ،‬ﻭﺟﺐ ﻋﻠﻰ ﺍﻟﻔﻘﻴﻪ ﺳﱪ ﺗﻠﻚ‬
‫ﺍﻻﻋﺘﺒﺎﺭﺍﺕ ﻓﺈﻥ ﺣﺼﻞ ﻟﻪ ﺍﻟﻈﻦ ﰲ ﺍﳉﻤﻠﺔ ﺑﺄ‪‬ﺎ ﻣﻘﺼﻮﺩﺓ‬
‫ﻟﻠﺸﺎﺭﻉ ﺃﺛﺒﺘﻬﺎ ﻛﻤﺴﺎﺋﻞ ﻓﺮﻋﻴﺔ ﻗﺮﻳﺒﺔ ﻣﻦ ﺍﻷﺻـﻮﻝ ﻭﻻ‬
‫ﳚﺘﺮﻱﺀ ﻋﻠﻰ ﺃﻥ ﻳﺘﺠﺎﻭﺯ ﻣﻮﺍﻗﻊ ﻭﺭﻭﺩﻫﺎ‪ .‬ﻭ ﺇﻥ ﻗـﻮﻱ‬
‫ﺍﻟﻈﻦ ﺑﺄ‪‬ﺎ ﻣﻘﺎﺻﺪ ﺷﺮﻋﻴﺔ ﻣﻄﺮﺩﺓ ﻓﻠﻪ ﺣﻴﻨﺌﺬ ﺗﺄﺻـﻴﻠﻬﺎ‬
‫ﻭﳎﺎﻭﺯﺓ ﻣﻮﺍﻗﻊ ﻭﺭﻭﺩﻫﺎ ﻛﺎﻋﺘﺒﺎﺭ ﺍﻟﺬﻛﻮﺭﺓ ﺷـﺮﻃﺎ ﰲ‬
‫ﺍﻟﻮﻻﻳﺎﺕ ﺍﻟﻘﻀﺎﺋﻴﺔ ﻭﺍﻹﻣﺎﺭﺓ ﺑﻨﺎﺀ ﻋﻠﻰ ﺍﻟﻌـﺮﻑ ﺍﻟﻌـﺎﻡ‬
‫ﺍﳌﻄﺮﺩ ﰲ ﺍﻟﻌﺎﱂ ﻳﻮﻣﺌﺬ"‬
‫* ﺳﻨﻦ ﺍﻟﺘﺮﻣﺪﻱ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻌﻠﻢ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ ‪.2582‬‬
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‫ـﺸﺮﻳﻌﺔ‬
‫ـﺪ ﺍﻟـ‬
‫ﻣﻘﺎﺻـ‬
‫ﺍﻹﺳــﻼﻣﻴﺔ ﳏﻤــﺪ‬
‫ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷـﻮﺭ‬
‫ﺹ ‪40‬‬
‫ـﺸﺮﻳﻌﺔ‬
‫ـﺪ ﺍﻟـ‬
‫ﻣﻘﺎﺻـ‬
‫ﺍﻹﺳــﻼﻣﻴﺔ ﳏﻤــﺪ‬
‫ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷـﻮﺭ‬
‫ﺹ ‪.53‬‬
‫ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ "ﺗﻄﺒﻴﻘﻲ" ﺩﻭﺭ ﺍﻟﻠﻐﺔ ﻭ ﻣﻮﻗﻒ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻭ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﻭ ﺍﻷﺻﻮﻟﻴﺔ ﻭ ﺍﳌﻘﺎﺻﺪﻳﺔ ﻭ ﺗﻌﺮﻳﻔﺎ‪‬ﺎ ﻭ ﺗﻄﺒﻴﻘﺎﺕ ﻋﻠﻴﻬﺎ‪...‬‬
‫‪ (5‬ﻧﺘـﺎﺋـﺞ ﺍﳌﺒﺤﺚ ‪:‬‬
‫ﺇﺫﺍ ﻧﻈﺮﻧﺎ ﺇﱃ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﺴﺎﺑﻘﺔ ﺍﻟﺬﻛﺮ ﻧﻼﺣﻆ ﺃﻥ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﺭﻛﺰ ﻓﻴﻬﺎ ﻋﻠﻰ‬
‫ﳏﻮﺭﻳﻦ ﺃﺳﺎﺳﲔ ﳘﺎ ‪:‬‬
‫ﺃﻭﻻ( ﻛﻴﻔﻴﺎﺕ ﻭﺃﺳﺎﻟﻴﺐ ﺍﻟﻜﺸﻒ ﻋﻦ ﺍﳌﻘﺎﺻﺪ ﺍﻟﺸﺮﻋﻴﺔ ﲟﺎ ﰲ ﺫﻟﻚ ﺍﻹﺟﺮﺍﺀﺍﺕ ﺍﻟﱵ ﻳﻨﺒﻐﻲ ﺍﺗﺒﺎﻋﻬـﺎ‬
‫ﻋﻨﺪ ﺍﻟﺒﺤﺚ ﻋﻨﻬﺎ‪.‬‬
‫ﺛﺎﻧﻴﺎ( ﻣﺎ ﻳﺘﺮﺗﺐ ﻋﻠﻰ ﺍﻟﻔﻘﻴﻪ ﻣﻦ ﻣﺴﺆﻭﻟﻴﺎﺕ ﰲ ﺣﺎﻟﺔ ﲤﻜﻨﻪ ﻣﻦ ﺍﻟﻜﺸﻒ ﻋﻦ ﺍﳌﻘـﺼﺪ ﺍﻟـﺸﺮﻋﻲ‪ ،‬ﺃﻭ‬
‫ﻋﺠﺰﻩ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻭﻗﺪ ﻭﺿﺢ ﰲ ﺍﶈﻮﺭ ﺍﻷﻭﻝ ﺃﻥ ﺍﳌﻘﺎﺻﺪ ﺍﻟﺸﺮﻋﻴﺔ ﻣﻮﺟﻮﺩﺓ ﻭﳝﻜﻦ ﺍﻟﺘﻮﺻـﻞ‬
‫ﺇﻟﻴﻬﺎ ﻭﺍﻟﻜﺸﻒ ﻋﻨﻬﺎ‪ ،‬ﻏﲑ ﺃﻥ ﺫﻟﻚ ﻻ ﻳﺘﻮﻗﻒ ﻋﻠﻰ ﳎﺮﺩ ﺟﻬﺪ ﺍﻟﻔﻘﻴﻪ ﻭﺣﺪﻩ‪ ،‬ﺑﻞ ﳜﻀﻊ ﺃﻳـﻀﺎ‬
‫ﻟﻠﺘﻄﻮﺭ ﺍﻟﻔﻜﺮﻱ ﺍﳊﻀﺎﺭﻱ‪ ،‬ﻓﻘﺪ ﻳﺘﻌﺬﺭ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﻣﻘﺎﺻﺪ ﺷﺮﻋﻴﺔ ﰲ ﻋﺼﺮ‪ ،‬ﻭﻳﺘﻴﺴﺮ ﰲ ﻋﺼﺮ‬
‫ﺁﺧﺮ‪ ،‬ﻷﻥ ﻇﺮﻭﻓﻪ ﺗﻜﻮﻥ ﻣﺴﺎﻋﺪﺓ ﻟﻌﻠﻤﺎﺋﻪ ﰲ ﺍﻻﻧﺘﺒﺎﻩ ﺇﱃ ﺍﻟﻌﻠﻞ ﺍﻟﺪﻗﻴﻘﺔ ﺍﳋﻔﻴﺔ ﺍﻟﱵ ﱂ ﻳﺘﻮﺻـﻞ‬
‫ﺇﻟﻴﻬﺎ ﺍﻟﺴﺎﺑﻘﻮﻥ ‪.‬‬
‫ﻭﻗﺪ ﺭﻛﺰ ﰲ ﺍﶈﻮﺭ ﺍﻟﺜﺎﱐ ﻋﻠﻰ ﺗﻨﺒﻴﻪ ﺍﻟﻔﻘﻴﻪ ﺇﱃ ﺃﻣﻮﺭ ﻫﺎﻣﺔ ﻻ ﺑﺪ ﻣﻦ ﺃﺧﺬﻫﺎ ﺑﻌﲔ ﺍﻻﻋﺘﺒﺎﺭ ﰲ ﺗﻌﺎﻣﻠﻪ‬
‫ﻣﻊ ﺍﳌﻘﺎﺻﺪ‪ ،‬ﻭﺍﳌﻌﺎﱐ ﺍﻟﱵ ﺗﺮﺟﻊ ﺇﻟﻴﻬﺎ‪ ،‬ﻭ ﻫﺪﻓﻪ ﰲ ﺫﻟﻚ ﻫﻮ‪:‬‬
‫‪ (1‬ﺃﻥ ﻳﺴﺘﻔﺮﻍ ﺟﻬﺪﻩ ﰲ ﺍﻟﺒﺤﺚ ﻋﻦ ﺍﳌﻘﺎﺻﺪ ﻓﻴﺰﻳﻞ ﺍﻟﻮﻫﻢ ﺍﻟﺬﻱ ﻗﺪ ﻳﻌﺘﺮﺿﻪ ﻭﺫﻟـﻚ ﺃﻥ‬
‫ﻳﺘﻌﻤﻘﻪ ﰲ ﺍﻟﺘﺄﻣﻞ‪.‬‬
‫‪ (2‬ﺇﺫﺍ ﺗﻌﺬﺭ ﻋﻠﻴﻪ ﺗﺄﻭﻳﻞ ﺍﳌﻌﺎﱐ ﺍﳌﻨﻮﻃﺔ ﺑﺎﻷﺣﻜﺎﻡ‪ ،‬ﻋﻠﻴﻪ ﺃﻥ ﻳﺜﺒﺘﻬﺎ ﻛﻤﺎ ﻫﻲ ﻭﻳﻠﺤﻘﻬﺎ ﺑﺎﻟﻘﺴﻢ‬
‫ﺍﻟﺘﻌﺒﺪﻱ‪.‬‬
‫‪ (3‬ﺃﻥ ﻳﺘﺠﻨﺐ ﺍﳋﻠﻂ ﺑﲔ ﻣﺎ ﺟﺎﺀ ﻟﻠﻮﻋﻆ‪ ،‬ﻭﻣﺎ ﺟﺎﺀ ﻟﻠﺘﺸﺮﻳﻊ‪ ،‬ﻭﻻ ﻳﺮﺗﺐ ﺃﺣﻜﺎﻣﺎ ﻋﻠﻰ ﻣـﺎ‬
‫ﻳﺘﻌﻠﻖ ﺑﺎﻟﻮﻋﻆ‪ ،‬ﻓﻴﺸﺪﺩ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻛﺄﻥ ﳛﻜﻢ ﻋﻠﻰ ﺍﻟﺬﻱ ﻳﻐﺘﺎﺏ ﺃﺣﺪﺍ ﰲ ﺭﻣﻀﺎﻥ ﻭﻫﻮ‬
‫ﺻﺎﺋﻢ ﺃﻧﻪ ﺃﻓﻄﺮ ﻷﻧﻪ ﺃﻛﻞ ﳊﻢ ﺃﺧﻴﻪ‪.‬‬
‫‪ (4‬ﺃﻥ ﻻ ﻳﻐﻔﻞ ﻣﺎ ﺟﺎﺀ ﻟﻠﻮﻋﻆ‪ ،‬ﻭﺍﻷﻣﻮﺭ ﺍﻟﻮﳘﻴﺔ‪ ،‬ﻷ‪‬ﺎ ﻭﺇﻥ ﻛﺎﻧﺖ ﻏﲑ ﺻﺎﳊﺔ ﻷﻥ ﺗﻜﻮﻥ‬
‫ﻣﻘﺎﺻﺪ ﺷﺮﻋﻴﺔ ﻓﺈ‪‬ﺎ ﺃﺣﻴﺎﻧﺎ ﻗﺪ ﻳﺴﺘﻌﺎﻥ ﻬﺑﺎ ﰲ ﲢﻘﻴﻖ ﻣﻘﺎﺻﺪ ﺷﺮﻋﻴﺔ ﻣﺜﻞ ﺍﻟﺘﻴﻤﻢ‪.‬‬
‫ﳔﻠﺺ ﳑﺎ ﺳﺒﻖ ﺇﱃ ﺃﻥ ﻫﺬﻩ ﺍﻟﻘﻮﺍﻋﺪ ﺗﻨﻈﻢ ﻋﻤﻞ ﺍﻟﺒﺎﺣﺚ ﰲ ﻋﻠﻢ ﺍﳌﻘﺎﺻﺪ ﺍﻟﺸﺮﻋﻴﺔ ﻣﻦ ﺟﻬﺔ ﺃﺳﺎﻟﻴﺐ‬
‫ﺍﻟﺒﺤﺚ‪ ،‬ﻭﻣﻦ ﺟﻬﺔ ﺗﻮﻇﻴﻒ ﻭﺍﺳﺘﻐﻼﻝ ﻧﺘﺎﺋﺞ ﺍﻟﺒﺤﺚ‪ .‬ﻭﻟﺬﻟﻚ ﺍﻋﺘﱪﻧﺎﻫﺎ ﻗﻮﺍﻋﺪ ﺧﺎﺻﺔ ﺑﻀﺒﻂ ﻣﻨﻬﺠﻴﺔ‬
‫ﺍﻟﺒﺤﺚ ﺍﳌﺘﻌﻠﻖ ﺑﺎﳌﻘﺎﺻﺪ ﺍﻟﺸﺮﻋﻴﺔ‪ .‬ﻭ ﺍﺳﺘﻄﺮﺩﻧﺎ ﰲ ﻫﺬﻩ ﺍﻟﻘﻮﺍﻋﺪ ﻟﺘﻮﺿﻴﺤﻬﺎ ﰲ ) ‪14‬ﻗﺎﻋﺪﺓ (‪.‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ "ﺗﻄﺒﻴﻘﻲ" ﺩﻭﺭ ﺍﻟﻠﻐﺔ ﻭ ﻣﻮﻗﻒ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻭ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﻭ ﺍﻷﺻﻮﻟﻴﺔ ﻭ ﺍﳌﻘﺎﺻﺪﻳﺔ ﻭ ﺗﻌﺮﻳﻔﺎ‪‬ﺎ ﻭ ﺗﻄﺒﻴﻘﺎﺕ ﻋﻠﻴﻬﺎ‪...‬‬
‫ﺍﻟﻔﺼــل ﺍﻟﺜـﺎﻟﺙ‬
‫ﺘﻁﺒﻴﻘﺎﺕ ﻟﺒﻌﺽ ﺍﻟﻘﻭﺍﻋﺩ ﺍﻟﻤﻘﺎﺼﺩﻴﺔ‬
‫ﻓﻲ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻭ ﺍﻟﻤﻌﺎﻤﻼﺕ‬
‫ﻭ ﻴﺸﺘﻤل ﻋﻠﻰ ﺍﻟﻤﺒﺎﺤﺙ ﺍﻟﺘﺎﻟﻴﺔ ‪:‬‬
‫‪ -‬ﻤﻘــﺩﻤﺔ ‪:‬‬
‫‪ -‬ﺍﻟﻤﺒﺤﺙ ﺍﻷﻭل ‪ :‬ﺍﻟﻘﻭﺍﻋﺩ ﺍﻟﻤﻘﺎﺼﺩﻴﺔ ﻓﻲ ﺒﻌﺽ ﺍﻟﻌﺒﺎﺩﺍﺕ‪.‬‬
‫ﺃ( ﺒﻌﺽ ﺍﻟﻘﻭﺍﻋﺩ ﺍﻟﻤﻘﺎﺼﺩﻴﺔ ﺍﻟﻤﺘﻌﻠﻘﺔ ﺒﻤﺠﺎل ﺍﻟﻌﺒﺎﺩﺍﺕ‪.‬‬
‫ﺏ( ﺘﻌﻠﻴل ﺒﻌﺽ ﺍﻷﺤﻜﺎﻡ ﺍﻟﺘﻌﺒﺩﻴﺔ‪.‬‬
‫ ﺍﻟﻤﺒﺤﺙ ﺍﻟﺜﺎﻨﻲ ‪ :‬ﺍﻟﻘﻭﺍﻋﺩ ﺍﻟﻤﻘﺎﺼﺩﻴﺔ ﻓﻲ ﺒﻌـﺽ ﺍﻟﻤﻌـﺎﻤﻼﺕ‬‫ﺍﻟﻤﺘﻌﻠﻘﺔ ﺒﺄﺤﻜﺎﻡ ﺍﻟﻌﺎﺌﻠﺔ‪.‬‬
‫ ﺍﻟﻤﺒﺤﺙ ﺍﻟﺜﺎﻟﺙ ‪ :‬ﺍﻟﻘﻭﺍﻋﺩ ﺍﻟﻤﻘﺎﺼﺩﻴﺔ ﻓﻲ ﺒﻌـﺽ ﺍﻟﻤﻌـﺎﻤﻼﺕ‬‫ﺍﻟﻤﺘﻌﻠﻘﺔ ﺒﺎﻟﺘﺼﺭﻑ ﻓﻲ ﺍﻷﻤﻭﺍل ﻜﺴﺒﺎ ﻭ ﺇﻨﻔﺎﻗﺎ‪.‬‬
‫ ﺍﻟﻤﺒﺤﺙ ﺍﻟﺭﺍﺒﻊ ‪ :‬ﺍﻟﻘﻭﺍﻋﺩ ﺍﻟﻤﻘﺎﺼﺩﻴﺔ ﻓﻲ ﺒﻌـﺽ ﺍﻟﻤﻌـﺎﻤﻼﺕ‬‫ﺍﻟﻤﺘﻌﻠﻘﺔ ﺒﺎﻟﻌﻤل ﻭﺍﻟﻌﻤﺎل ﺍﻟﻤﻨﻌﻘﺩﺓ ﻋﻠﻰ ﺍﻷﺒﺩﺍﻥ‪.‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ "ﺗﻄﺒﻴﻘﻲ" ﺩﻭﺭ ﺍﻟﻠﻐﺔ ﻭ ﻣﻮﻗﻒ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻭ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﻭ ﺍﻷﺻﻮﻟﻴﺔ ﻭ ﺍﳌﻘﺎﺻﺪﻳﺔ ﻭ ﺗﻌﺮﻳﻔﺎ‪‬ﺎ ﻭ ﺗﻄﺒﻴﻘﺎﺕ ﻋﻠﻴﻬﺎ‪...‬‬
‫ﻤﻘــﺩﻤﺔ ‪:‬‬
‫ﺑﻌﺪ ﺃﻥ ﺗﺄﻛﺪ ﻟﻺﻣﺎﻡ‪ :‬ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﺍﻟﻜﺸﻒ ﻋﻦ ﺍﻷﺳﺒﺎﺏ ﻭﺍﻟﺪﻭﺍﻋﻲ ﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﱵ‬
‫ﺗﱪﺭ ﻗﻴﺎﻡ ﻣﺎ ﺃﲰﺎﻩ ﺑﻌﻠﻢ ﺍﳌﻘﺎﺻﺪ ﺍﻟﺸﺮﻋﻴﺔ ﺗﺒﲔ ﻟﻪ ﺃﻥ ﺍﻹﻗﻨﺎﻉ ﻻ ﻳﻜﺘﻤﻞ ﺇﻻ ﺇﺫﺍ ﻛﺸﻒ ﻟﻠﺒﺎﺣﺜﲔ ﻟﻪ ﻋﻦ‬
‫ﺍﻟﺪﻭﺍﻋﻲ ﺍﻟﻌﻤﻠﻴﺔ‪،‬ﺣﱴ ﻳﻘﺘﻨﻌﻮﺍ ﺃﻥ ﺩﻋﻮﺗﻪ ﻟﺒﻨﺎﺀ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻌﻠﻢ‪ ،‬ﺃﺑﻌﺪ ﻣﺎ ﺗﻜﻮﻥ ﻋﻦ ﺍﻟﺘﺮﻑ ﺍﻟﻔﻜﺮﻱ‪،‬‬
‫ﻭﺇﳕﺎ ﺗﱪﺭﻫﺎ ﺩﻭﺍﻉ‪ ،‬ﻭﺃﺳﺒﺎﺏ ﻋﻤﻠﻴﺔ ﺗﻔﺮﺿﻬﺎ ﻃﺒﻴﻌﺔ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻳﻨﻴﺔ ‪،‬ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﲟﺎ ﻳﻘﺘﻀﻴﻪ ﻣﻦ ﺃﻧﺸﻄﺔ‬
‫ﳐﺘﻠﻔﺔ ﻋﻠﻰ ﺍﳌﺴﻠﻢ ﺍﳌﻌﺎﺻﺮ‪ ،‬ﻭﻟﺬﻟﻚ ﺻﺮﻑ ﺍﻫﺘﻤﺎﻣﻪ ﺇﱃ ﺩﺭﺍﺳﺔ ﺍﳌﻘﺎﺻﺪ ﺍﻟﻀﺎﺑﻄﺔ ﻟﻠﻨﻈﺎﻡ ﺍﻟﻌﺎﻡ ‪،‬ﻭﰲ‬
‫ﺇﻃﺎﺭﻫﺎ ﻋﺮﺽ ﳌﻘﺎﺻﺪ ﺃﺣﻜﺎﻡ ﺍﻟﻌﺎﺋﻠﺔ‪ ،‬ﻭﻣﻘﺎﺻﺪ ﺍﻟﺘﺼﺮﻓﺎﺕ ﺍﳌﺎﻟﻴﺔ‪ ،‬ﻭﺍﳌﻘﺎﺻﺪ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺎﳌﻌﺎﻣﻼﺕ‬
‫ﺍﳌﻨﻌﻘﺪﺓ ﻋﻠﻰ ﻋﻤﻞ ﺍﻷﺑﺪﺍﻥ‪ ،‬ﻭﻣﻘﺎﺻﺪ ﺃﺣﻜﺎﻡ ﺍﻟﻘﻀﺎﺀ ‪،‬ﻭﺍﻟﺸﻬﺎﺩﺓ‪ ،‬ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﳌﻘﺎﺻﺪ‪ .‬ﻭﺍﳌﺘﺄﻣﻞ‬
‫ﻓﻴﻬﺎ ﻳﺪﺭﻙ ﺃﻧﻪ ﺍﺧﺘﺎﺭﻫﺎ ﻋﻦ ﻗﺼﺪ ﺣﱴ ﻳﻜﺸﻒ ﻋﻦ ﺍﻷﺑﻌﺎﺩ ﺍﻟﻌﻤﻠﻴﺔ ﳍﺬﺍ ﺍﻟﻌﻠﻢ‪ ،‬ﲟﺎ ﳚﻌﻞ ﻗﻴﺎﻣﻪ ﻭﺍﻹﻓﺎﺩﺓ‬
‫ﻣﻨﻪ ﻷﺑﻨﺎﺀ ﺍﻹﺳﻼﻡ ﰲ ﻫﺬﺍ ﺍﻟﻌﺼﺮ ﺿﺮﻭﺭﻳﺔ‪ ، ،‬ﻭﺑﺎﳉﻤﻊ ﺑﲔ ﺁﺭﺍﺋﻪ ﻣﻦ ﺑﺪﺍﻳﺔ ﺍﻟﻜﺘﺎﺏ ﺇﱃ ﻫﺬﺍ ﺍﻟﻘﺴﻢ‬
‫ﺍﻷﺧﲑ ﻳﻌﺜﺮ ﻋﻠﻰ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻟﻘﻮﺍﻋﺪ ﺍﳌﻘﺎﺻﺪﻳﺔ ﺍﻟﱵ ﺍﺳﺘﺨﺪﻣﻬﺎ ﰲ ﳎﺎﱄ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﺍﳌﻌﺎﻣﻼﺕ‪،‬‬
‫ﻭﻫﺬﻩ ﳕﺎﺫﺝ ﻣﻨﻬﺎ ﻧﺴﻮﻗﻬﺎ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺘﻤﺜﻴﻞ ﻻ ﺍﳊﺼﺮ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ ‪:‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ "ﺗﻄﺒﻴﻘﻲ" ﺩﻭﺭ ﺍﻟﻠﻐﺔ ﻭ ﻣﻮﻗﻒ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻭ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﻭ ﺍﻷﺻﻮﻟﻴﺔ ﻭ ﺍﳌﻘﺎﺻﺪﻳﺔ ﻭ ﺗﻌﺮﻳﻔﺎ‪‬ﺎ ﻭ ﺗﻄﺒﻴﻘﺎﺕ ﻋﻠﻴﻬﺎ‪...‬‬
‫ﺃ( ﺑﻌﺾ ﺍﻟﻘﻮﺍﻋﺪ ﺍﳌﻘﺎﺻﺪﻳﺔ ﺍﳌﺘﻌﻠﻘﺔ ﲟﺠﺎﻝ ﺍﻟﻌﺒﺎﺩﺍﺕ ‪:‬‬
‫ﻟﻘﺪ ﺑﻴﻨﺎ ﺃﻥ ﺍﻹﻣﺎﻡ‪ :‬ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﺭﻛﺰ ﰲ ﻛﺘﺎﺑﻪ ﻫﺬﺍ ﻋﻠﻰ ﳎﺎﻝ ﺍﳌﻌﺎﻣﻼﺕ ﺃﻛﺜﺮ ﻣﻦ‬
‫ﻋﻨﺎﻳﺘﻪ ﰲ ﳎﺎﻝ ﺍﻟﻌﻘﺎﺋﺪ ﻭﺍﻟﻌﺒﺎﺩﺍﺕ ﺣﻴﺚ ﺻﺮﺡ ﺑﺬﻟﻚ ﻓﻘﺎﻝ ﰲ ﻣﻘﺪﻣﺔ ﻛﺘﺎﺑﻪ ‪" :‬ﻭﺇﱐ ﺃﻗﺼﺪ ﰲ ﻫﺬﺍ‬
‫ﺍﻟﻜﺘﺎﺏ ﺧﺼﻮﺹ ﺍﻟﺒﺤﺚ ﻋﻦ ﻣﻘﺎﺻﺪ ﺍﻹﺳﻼﻡ ﻣﻦ ﺍﻟﺘﺸﺮﻳﻊ ﰲ ﻗﻮﺍﻧﲔ ﺍﳌﻌﺎﻣﻼﺕ ﻭﺍﻵﺩﺍﺏ ﺍﻟﱵ ﺃﺭﻯ‬
‫ﺃ‪‬ﺎ ﺍﳉﺪﻳﺮﺓ ﺑﺄﻥ ﲣﺺ ﺑﺎﺳﻢ ﺍﻟﺸﺮﻳﻌﺔ ‪ ...‬ﻛﻤﺎ ﺃﺭﻯ ﺃﻥ ﺃﺣﻜﺎﻡ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺟﺪﻳﺮﺓ ﺑﺄﻥ ﺗﺴﻤﻰ ﺑﺎﻟﺪﻳﺎﻧﺔ‬
‫ﻭﳍﺎ ﺃﺳﺮﺍﺭ ﺃﺧﺮﻯ ﺗﺘﻌﻠﻖ ﺑﺴﻴﺎﺳﺔ ﺍﻟﻨﻔﺲ ﻭﺇﺻﻼﺡ ﺍﻟﻔﺮﺩ ﺍﻟﺬﻱ ﻳﻠﺘﺌﻢ ﻣﻨﻪ ﺍ‪‬ﺘﻤﻊ‪ .‬ﻟﺬﻟﻚ ﻗﺪ ﺍﺻﻄﻠﺤﻨﺎ‬
‫ﻋﻠﻰ ﺗﺴﻤﻴﺘﻬﺎ ﺑﻨﻈﺎﻡ ﺍ‪‬ﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ ﻭﻗﺪ ﺧﺼﺼﺘﻬﺎ ﺑﺘﺄﻟﻴﻒ ﲰﻴﺘﻪ"ﺃﺻﻮﻝ ﻧﻈﺎﻡ ﺍ‪‬ﺘﻤﻊ‬
‫)‪(1‬‬
‫ﺍﻻﺳﻼﻣﻲ"‬
‫ﻓﻬﻮ ﻟﺬﻟﻚ ﱂ ﻳﻠﺘﻔﺖ ﺇﱃ ﺍﳉﺎﻧﺐ ﺍﻟﺘﻌﺒﺪﻱ ﺇﻻ ﻋﺮﺿﺎ‪ ،‬ﻭﱂ ﻳﺮﻛﺰ ﻋﻠﻴﻪ ﻭﻻ ﺃﻭﻻﻩ ﺍﻻﻫﺘﻤﺎﻡ ﺍﻟـﺬﻱ‬
‫ﻧﺎﻟﻪ ﺟﺎﻧﺐ ﺍﳌﻌﺎﻣﻼﺕ‪ ،‬ﻭﻟﻜﻨﻨﺎ ﻣﻊ ﺫﻟﻚ ﻧﻌﺜﺮﻟﻪ ﰲ ﻛﺘﺎﺑﻪ ﻣﻮﺿﻮﻉ ﺍﻟﺪﺭﺍﺳﺔ ﻋﻠﻰ ﻟﻔﺘﺎﺕ ﻫﻨﺎ ﻭﻫﻨـﺎﻙ‪،‬‬
‫ﻧﺴﺘﺨﻠﺺ ﻣﻨﻬﺎ ﻗﻮﺍﻋﺪ ﻣﻘﺎﺻﺪﻳﺔ ﰲ ﳎﺎﻝ ﺍﻟﻌﺒﺎﺩﺍﺕ ‪.‬‬
‫‪ (1‬ﺟﻮﺍﺯ ﲣﻤﲑ ﻭ ﺗﻄﻴﻴﺐ ﺍﳌﻴﺖ ﺍﳊﺎﺝ ﺇﺫﺍ ﺗﻜﻔﻞ ﺑﻐﺴﻠﻪ ﻣﻦ ﱂ ﳛﺮﻡ ﺑﺎﳊﺞ‪.‬‬
‫ﻟﻘﺪ ﺛﺒﺖ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪،‬ﺃﻥ ﺭﺟﻼ ﻭﻗﺼﺘﻪ ﻧﺎﻗﺘﻪ ﻭﻫﻮ ﳏﺮﻡ ﻓﻤﺎﺕ ‪.‬ﻓﻘـﺎﻝ‬
‫ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ‪ " :‬ﹶﻓِﺈﻥﱠ ﺍﻟﻠﱠ ‪‬ﻪ ‪‬ﻳ‪‬ﺒ ‪‬ﻌﺜﹸﻪ‪ ‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ ‪‬ﻣﹶﻠ‪‬ﺒﻴ‪‬ﺎ )*( " )‪ . (2‬ﻓﻴﻈﻦ ﺍﻟﺒﻌﺾ ﺃﻥ ﺫﻟﻚ ﻷﺟـﻞ‬
‫ﺍﳌﻴﺖ ‪ ،‬ﻭﺇﳕﺎ ﻫﻮ ﻷﺟﻞ ﺍﻷﺣﻴﺎﺀ ﺍﻟﺬﻳﻦ ﻟﻜﻮ‪‬ﻢ ﺃﺣﺮﻣﻮﺍ ﺑﺎﳊﺞ ﺃﻣﺘﻨﻊ ﻋﻠﻴﻬﻢ ﻣﺲ ﺍﻟﻄﻴﺐ ﺇﻻ ﺃﻥ ﻳﺘﺤﻠﻠﻮﺍ‬
‫ﻣﻦ ﺣﺠﻬﻢ ‪ ،‬ﻭﻗﺪ ﺩﻟﻞ ﻋﻠﻰ ﺻﺤﺔ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ﺑﺎﻵﰐ ‪:‬‬
‫• " ﺃﻥ ﺫﻟﻚ ﻋﻨﺪﻩ ﻟﺌﻼ ﻳﺘﻠﻄﺦ ﳏﻨﻄﻮﻩ‪ ،‬ﻓﺎﻟﻨﻬﻰ ﻷﺟﻞ ﺍﻷﺣﻴﺎﺀ ﻻ ﻷﺟﻞ ﺍﳌﻴـﺖ ﻭﺟﻌـﻞ‬
‫)‪(3‬‬
‫ﺣﺮﻣﺎﻧﻪ ﻣﻦ ﺍﳊﻨﻮﻁ ﺳﺒﺒﺎ ﳊﺸﺮﻩ ﻣﻠﺒﻴﺎ ﺗﻨﻮﻳﻬﺎ ﺑﺸﺄﻥ ﺍﳊﺞ …"‬
‫• " ﺃﻥ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﻛﻔﻦ ﺍﺑﻨﻪ ﻭﺍﻗﺪﺍ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺣﲔ ﻣﺎﺕ ﺑﺎﳉﺤﻔﺔ ﻭﻫﻮ ﳏﺮﻡ ﻭﻗﺎﻝ‬
‫‪ :‬ﻟﻮﻻ ﺃﻧﻨﺎ ﺣﺮﻡ ﻟﻄﻴﺒﻨﺎﻩ ﺃﻱ ﻣﺎ ﻣﻨﻌﻬﻢ ﻣﻦ ﺗﻄﻴﻴﺒﻪ ﺇﻻ ﺃﻥ ﺍﳉﻤﺎﻋﺔ ﻛﻠﻬﻢ ﳏﺮﻣﻮﻥ ﻻ ﳚﻮﺯ‬
‫)‪(4‬‬
‫ﳍﻢ ﻣﺲ ﺍﻟﻄﻴﺐ ‪.‬‬
‫‪ -1‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ‪ ،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪ ،‬ﺹ ‪. 9‬‬
‫)*( ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﳉﻨﺎﺋﺰ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ ‪ ، 1188‬ﻭﻗﺪ ﻭﺭﺩ ﰲ ﻛﺘﺎﺏ ﺍﳌﻘﺎﺻﺪ ﻻﺑﻦ ﻋﺎﺷﻮﺭ ﺑﻠﻔﻆ ‪ " :‬ﻻ ﲣﻤﺮﻭﺍ ﻭﺟﻬﻪ ﻭﻻ ﲤﺴﻮﻩ ﺑﻄﻴﺐ " ﺹ ‪.54‬‬
‫)‪ -(2‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ‪ ،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪ ،‬ﺹ‪.54‬‬
‫)‪ – (3‬ﻳﻨﻈﺮ ﻧﻔﺲ ﺍﳌﺼﺪﺭ‪،‬ﺹ‪. 54‬‬
‫)‪ -(4‬ﻧﻔﺲ ﺍﳌﺼﺪﺭ ‪ ،‬ﺹ‪. 54‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ "ﺗﻄﺒﻴﻘﻲ" ﺩﻭﺭ ﺍﻟﻠﻐﺔ ﻭ ﻣﻮﻗﻒ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻭ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﻭ ﺍﻷﺻﻮﻟﻴﺔ ﻭ ﺍﳌﻘﺎﺻﺪﻳﺔ ﻭ ﺗﻌﺮﻳﻔﺎ‪‬ﺎ ﻭ ﺗﻄﺒﻴﻘﺎﺕ ﻋﻠﻴﻬﺎ‪...‬‬
‫‪ (2‬ﺟﻮﺍﺯ ﻏﺴﻞ ﺍﻟﺸﻬﻴﺪ ﺇﺫﺍ ﻛﺎﻥ ﺫﻟﻚ ﳑﻜﻨﺎ ‪ ،‬ﻭﻻ ﻳﺴﺒﺐ ﺣﺮﺟﺎ ﻟﻠﻤﻘﺎﺗﻠﲔ‪ ،‬ﻓﻠﻘﺪ ﺍﻋﺘﻘﺪ ﺍﻟﻜﺜﲑ ﻣﻦ‬
‫ﺍﻟﻨﺎﺱ ﺃﻧﻪ ﻻ ﳚﻮﺯ ﻏﺴﻞ ﺍﻟﺸﻬﻴﺪ ﻟﻘﻮﻟﻪ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﰲ ﺣﻘﻪ ‪ِ... " :‬ﺇﻟﱠﺎ ﺟ‪‬ﺎ َﺀ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ‬
‫ﺴ ِ‬
‫ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ ﺍﻟﱠﻠ ‪‬ﻮ ﹸﻥ ﹶﻟ ‪‬ﻮﻥﹸ ﺍﻟ ‪‬ﺪ ِﻡ ﻭ‪‬ﺍﻟﺮ‪‬ﻳ ‪‬ﺢ ﺭِﻳ ‪‬ﺢ ﺍﹾﻟ ِﻤ ‪‬‬
‫ﻚ‪ (1)" ...‬ﻓﻴﺘﻮﻫﻢ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ﺃﻥ ﻋﻠﺔ ﺗﺮﻙ ﻏﺴﻠﻪ‬
‫ﻫﻲ ﺑﻘﺎﺀ ﺩﻣﻪ ﰲ ﺟﺮﻭﺣﻪ ﻳﺒﻌﺚ ﻬﺑﺎ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ .‬ﻭﻟﻴﺲ ﺍﻷﻣﺮ ﻛﺬﻟﻚ ﻷﻧﻪ ﻟﻮ ﻏﺴﻞ ﺟﻬﻼ ﺃﻭ‬
‫ﻧﺴﻴﺎﻧﺎ ﺃﻭ ﻋﻤﺪﺍ ﻣﺎ ﺑﻄﻠﺖ ﺗﻠﻚ ﺍﳌﺰﻳﺔ ﻭﳉﻌﻞ ﺍﷲ ﻟﻪ ﰲ ﺟﺮﺣﻪ ﺩﻣﺎ ﻳﺜﻌﺐ ﺷﻬﺎﺩﺓ ﻟﻪ ﺑﲔ ﺃﻫﻞ‬
‫ﺍﶈﺸﺮ‪ ،‬ﻭﻟﻜﻦ ﻋﻠﺔ ﺍﻟﻨﻬﻰ ﻫﻲ ﺃﻥ ﺍﻟﻨﺎﺱ ﰲ ﺷﻐﻞ ﻋﻦ ﺍﻟﺘﻔﺮﻍ ﺇﱃ ﻏﺴﻞ ﻣﻮﺗﻰ ﺍﳉﻬﺎﺩ‪ ،‬ﻓﻠﻤﺎ ﻋﻠﻢ‬
‫ﺍﷲ ﻣﺎ ﳛﺼﻞ ﻣﻦ ﺍﻧﻜﺴﺎﺭ ﺧﻮﺍﻃﺮ ﺃﻫﻞ ﺍﻟﺼﻒ ﺣﲔ ﺇﺻﺎﺑﺘﻬﻢ ﺑﺎﳉﺮﺍﺡ ﻣﻦ ﺑﻘﺎﺀ ﺟﺮﺍﺣﺘﻬﻢ ‪ ،‬ﻭﻣﻦ‬
‫ﺩﻓﻨﻬﻢ ﻋﻠﻰ ﺗﻠﻚ ﺍﳊﺎﻟﺔ ‪ ،‬ﻭﻋﻠﻢ ﺍﻧﻜﺴﺎﺭ ﺧﻮﺍﻃﺮ ﺃﻫﻠﻴﻬﻢ ﻭ ﺫﻭﻳﻬﻢ ﻋﻮﺿﻬﻢ ﺍﷲ ﺗﻠﻚ ﺍﳌﺰﻳﺔ ﺍﳉﻠﻴﻠﺔ‪.‬‬
‫)‪(2‬‬
‫ﻓﺎﻟﺴﺒﺐ ﰲ ﺍﳊﻘﻴﻘﺔ ﻣﻌﻜﻮﺳﺔ‪ ،‬ﺃﻱ ﺍﻟﺴﺒﺐ ﻫﻮ ﺍﳌﺴﺒﺐ ﻭ ﺍﳌﺴﺒﺐ ﻫﻮ ﺍﻟﺴﺒﺐ"‬
‫ﻭﺇﺫﺍ ﺍﻋﺘﱪﻧﺎ ﲢﻠﻴﻠﻪ ﺫﻟﻚ ﺍﺳﺘﻨﺘﺠﻨﺎ ﺃﻧﻪ ‪ :‬ﺇﻧﻪ ﻻ ﻣﺎﻧﻊ ﺷﺮﻋﻲ ﻣﻦ ﻏﺴﻞ ﺍﻟﺸﻬﻴﺪ ‪ ،‬ﺇﺫﺍ ﱂ ﻳﻜﻦ ﰲ‬
‫ﻏﺴﻠﻪ ﻣﺸﻐﻠﺔ ﻟﻠﻤﻘﺎﺗﻠﲔ ﻋﻦ ﺍﻟﻘﻴﺎﻡ ﺑﻮﺍﺟﺐ ﺃﻭﱃ‪.‬‬
‫‪ (3‬ﺍﻷﻣﺮ ﺑﺴﺘﺮ ﺍﻟﻌﻮﺭﺓ ﳌﻦ ﻳﺼﻠﻰ ﳐﺘﻠﻴﺎ‪ ،‬ﺇﳕﺎ ﻛﺎﻥ ﻟﺪﺭﺀ ﺍﻻﺳﺘﺨﻔﺎﻑ ﺑﺎﻟﻌﺒﺎﺩﺓ ‪ ،‬ﻗﺪ ﻳﺮﻯ ﺑﻌﺾ ﺍﻟﻨﺎﺱ‬
‫ﰲ ﺍﻷﻣﺮ ﺑﺴﺘﺮ ﺍﻟﻌﻮﺭﺓ ﻟﻠﻤﺼﻠﻲ ﳐﺘﻠﻴﺎ ﺷﻴﺌﺎ ﻣﻦ ﺍﻟﺘﺸﺪﻳﺪ‪ .‬ﻭﺇﺫﺍ ﺟﺎﺯ ﺫﻟﻚ ﰲ ﺍﳌﻺ‪ ،‬ﻓﻬﺎ ﻫﻨﺎ ﻻ ﻧﺎﻇﺮ‬
‫ﻭﻻ ﻣﻨﻈﻮﺭ‪ ،‬ﻭﻫﺆﻻﺀ ﻏﺎﺏ ﻋﻨﻬﻢ ﻗﻮﻝ ﺍﻟﺒﺼﲑﻱ ﺭﲪﻪ ﺍﷲ ‪:‬‬
‫)‪(3‬‬
‫ﻭﺍﻟﻨﻔﺲ ﻛﺎﻟﻄﻔﻞ ﺇﻥ ‪‬ﻤﻠﻪ ﺷﺐ ﻋﻠﻰ * * * * ﺣﺐ ﺍﻟﺮﺿﺎﻉ ﻭﺇﻥ ﺗﻔﻄﻤﻪ ﻳﻨﻔﻄﻢ‬
‫ﺇ ﹰﺫﺍ ‪ .‬ﻓﺈﻥ ﺍﻟﻨﻔﺲ ﺇﻥ ﺃﺭﺧﻴﺖ ﳍﺎ ﺍﳊﺒﻞ ‪ ،‬ﻭﺗﺴﺎﻫﻠﺖ ﻣﻌﻬﺎ ﻣﺎﻟﺖ ﺇﱃ ﺍﻟﺘﺤﻠﻞ ‪ ،‬ﻭﺍﻟﺘﻔﺴﺦ ﻓﻴﺪﺧﻠـﻬﺎ‬
‫ﺍﻻﺳﺘﻬﺘﺎﺭ ﺑﻜﻞ ﻣﻘﺪﺱ‪ ،‬ﻭﻣﻦ ﻫﻨﺎ ﻓﺈﻥ ﺍﻻﻟﺘﺰﺍﻡ ﰲ ﺍﳋﻠﻮﺓ ﲟﺎ ﻳﻠﺘﺰﻡ ﺑﻪ ﰲ ﺍﻟﻌﻠﻦ‪ ،‬ﻫﻮ ﻣﻦ ﺑـﺎﺏ ﺃﺧـﺬ‬
‫ﺍﻟﻨﻔﺲ ﺑﺎﳊﺰﻡ‪ ،‬ﺣﱴ ﻻ ﲡﻨﺢ ﺇﱃ ﺍﻻﺳﺘﻬﺘﺎﺭ‪ ،‬ﻭﺍﻟﻶﻣﺒﺎﻻﺓ ﺑﺎﻟﻌﺒﺎﺩﺓ‪.‬‬
‫‪ (4‬ﺇﻥ ﺍﻟﺘﻴﻤﻢ ﻻ ﻳﻐﲏ ﰲ ﺍﻟﻄﻬﺎﺭﺓ ﻋﻦ ﺍﳌﺎﺀ‪ ،‬ﻭﺍﻷﻣﺮ ﺑﻪ ﳌﻦ ﱂ ﳚﺪ ﻣﺎﺀ‪ ،‬ﺃﻭ ﳋﻮﻓﻪ ﻋﻠﻰ ﻧﻔﺴﻪ ﻣﻦ‬
‫ﺍﻟﺘﻠﻒ‪ ،‬ﺇﳕﺎ ﻫﻮ ﳊﻤﻞ ﺍﻟﻔﺮﺩ ﻋﻠﻰ ﺗﻘﺪﻳﺲ ﺍﻟﻌﺒﺎﺩﺓ ‪ ،‬ﻭﺍﻟﺘﻄﻬﺮ ﳍﺎ‪ ،‬ﺃﻣﺎ ﺇﺫﺍ ﺣﻀﺮ ﺍﳌﺎﺀ ﻭﺗﻮﻓﺮ ﻓﻼ‬
‫ﳚﻮﺯ ﺍﻻﺳﺘﺨﻔﺎﻑ ﺑﺎﻟﻌﺒﺎﺩﺓ‪ .‬ﻓﻔﺮﺽ ﺍﻟﺘﻴﻤﻢ ﻫﻮ ﺍﻟﺘﻄﻬﺮ ﻟﻠﺼﻼﺓ ﺇﺫﺍ ﺣﻀﺮﺕ ‪ ،‬ﻭﻣﻦ ﲦﺔ ﻧﺴﺘﻨﺘﺞ‬
‫ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
‫‪ -1‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ‪ ،‬ﻛﺘﺎﺏ ﻓﻀﺎﺋﻞ ﺍﳉﻬﺎﺩ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ ‪.1580‬‬
‫)‪ -(2‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ‪ ،‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ‪ ،‬ﺹ‪55 ، 54‬‬
‫)‪ -(3‬ﺷﺮﻑ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺍﻟﺒﺼﲑﻱ ‪ ،‬ﺍﻟﺪﺭﺓ ﺍﻟﻴﺘﻴﻤﺔ‪ ،‬ﺍﺷﺮﻑ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺍﻟﺒﺼﲑﻱ‪ ،‬ﻗﺼﻴﺪﺓ ﺍﻟﱪﺩﺓ‪ ،‬ﻃﺒﻊ ﺍﻟﺘﺠﺎﱐ ﳏﻤﺪﻱ‪ ،‬ﻣﻄﺒﻌﺔ ﺍﳌﻨﺎﺭ ‪1366‬ﻫـ‪،‬‬
‫ﺗﻮﻧﺲ‪ ،‬ﺹ ‪. 05‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ "ﺗﻄﺒﻴﻘﻲ" ﺩﻭﺭ ﺍﻟﻠﻐﺔ ﻭ ﻣﻮﻗﻒ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻭ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﻭ ﺍﻷﺻﻮﻟﻴﺔ ﻭ ﺍﳌﻘﺎﺻﺪﻳﺔ ﻭ ﺗﻌﺮﻳﻔﺎ‪‬ﺎ ﻭ ﺗﻄﺒﻴﻘﺎﺕ ﻋﻠﻴﻬﺎ‪...‬‬
‫" ﻟﻴﺲ ﻛﻞ ﻣﺎ ﺷﺮﻉ ﻣﻦ ﺃﻋﻤﺎﻝ ﺍﳉﻮﺍﺭﺡ ﻣﻘﺼﻮﺩﺍ ﻟﺬﺍﺗﻪ ‪ ،‬ﻭﺇﳕﺎ ﺷﺮﻉ ﻟﺘﺜﺒﻴﺖ ﻭﺍﺟـﺐ ﺿـﺮﻭﺭﻱ‬
‫ﻭﺩﻓﻌﺎ ﻟﺘﻨﺎﺳﻴﻪ‪ ،‬ﺃﻭ ﺍﻻﺳﺘﻬﺘﺎﺭ ﺑﻪ‪ ،‬ﻭﻣﻨﻌﺎ ﻟﺘﺮﻛﻪ‪ ،‬ﺇﺫﺍ ﺗﻮﻓﺮﺕ ﺃﺳﺒﺎﺏ ﺍﻟﻘﻴﺎﻡ ﺑﻪ "‬
‫ﻭﻣﻦ ﻫﻨﺎ ‪ :‬ﻧﻔﻬﻢ ﳌﺎﺫﺍ ﺷﺮﻉ ﺍﻟﻘﻀﺎﺀ ﰲ ﺻﻮﻡ ﺍﻟﻔﺮﺽ ‪ ،‬ﻭﺍﻟﻜﻔﺎﺭﺍﺕ ﺍﳌﻐﻠﻈﺔ ﳌﻦ ﺃﻓﻄﺮ ﰲ ﺭﻣﻀﺎﻥ‪،‬‬
‫ﻣﻦ ﺣﻴﺚ ﺇﻥ ﺇﻟﺘﺰﺍﻡ ﺍﻷﻓﺮﺍﺩ ﺍﳌﻔﻄﺮﻳﻦ ﺑﺎﻟﻘﻀﺎﺀ ‪ ،‬ﻭﺍﻹﻃﻌﺎﻡ ﺟﺎﺀ ﳊﻤﻠﻬﻢ ﻋﻠﻰ ﺃﺩﺍﺀ ﻓﺮﻳﻀﺔ ﺍﻟﺼﻮﻡ‪ ،‬ﺇﺫﺍ‬
‫ﺣﻞ ﻭﻗﺘﻬﺎ ﺑﺎﻟﺘﺰﺍﻡ ﻭﺍﻧﻀﺒﺎﻁ ﻭﺍﺣﺘﺮﺍﻡ ﻭﺇﺟﻼﻝ‪ ،‬ﻭﻟﻮ ﱂ ﻳﺸﺮﻉ ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻜﻔﺎﺭﺍﺕ ﻟﺴﻘﻄﺖ ﻓﺮﻳﻀﺔ‬
‫ﺍﻟﺼﻮﻡ ﺫﺍ‪‬ﺎ‪ ،‬ﻭﻛﺬﻟﻚ ﺇﻟﺰﺍﻡ ﺍﳌﺮﻳﺾ ﺍﻟﻔﺬ ﺑﺎﻟﺼﻼﺓ ‪ ،‬ﻭﻟﻮ ﺑﺎﻹﻣﺎﺀ ﻫﻮ ﻣﻦ ﺑﺎﺏ ﺍﻹﺑﻘﺎﺀ ﻋﻠﻰ ﻋﺎﺩﺓ ﺍﻟﺘﻌﺒﺪ‬
‫ﻟﺪﻳﻪ‪ ،‬ﺣﱴ ﻻ ﻳﺘﺄﺧﺮ ﻋﻦ ﺃﺩﺍﺋﻬﺎ ﺳﺎﻋﺔ ﺍﻟﺮﺧﺎﺀ ﻭﺍﻷﻣﻦ ﻭﺍﻟﻌﺎﻓﻴﺔ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﳌﻌﺎﱐ ‪ ،‬ﻭﺍﻟﻘﻮﺍﻋﺪ ﰲ ﻓﻘﻪ ﺍﻟﻌﺒﺎﺩﺓ ‪ ،‬ﺇﳕﺎ ﺗﺴﺘﻨﺪ ﺇﱃ ﺍﻟﻘﺎﻋﺪﺓ ﺍﳌﻘﺎﺻﺪﻳﺔ ﺍﻟﱵ ﺃﻗﺮﻫـﺎ ﺍﻹﻣـﺎﻡ‪:‬‬
‫ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﰲ ﻛﺘﺎﺑﻪ )ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻻﺳﻼﻣﻴﺔ( ﻭﺍﻟﱵ ﻧﺼﻬﺎ ‪ " :‬ﺃﺣﻜـﺎﻡ ﺍﻟـﺸﺮﻳﻌﺔ‬
‫ﻛﻠﻬﺎ ﻣﺸﺘﻤﻠﺔ ﻋﻠﻰ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺎﺭﻉ " ‪.1‬‬
‫ﺏ( ﺗﻌﻠﻴﻞ ﺑﻌﺾ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺘﻌﺒﺪﻳﺔ ‪:‬‬
‫ﻓﺎﻹﻣﺎﻡ‪ :‬ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻳﺮﻯ ﺃﻥ ﺑﻌﺾ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺘﻌﺒﺪﻳﺔ ﻗﺪ ﻳﻌﺴﺮ ﺗﻌﻠﻴﻠﻬﺎ‬
‫ﻭﻣﻦ ﲦﺔ ﳚﺐ ﺍﻟﻘﺒﻮﻝ ﻬﺑﺎ ﻋﻠﻰ ﻣﺎ ﺟﺎﺀﺕ ﻋﻠﻴﻪ‪ ،‬ﻓﺈﻧﻪ ﻣﻊ ﺫﻟﻚ ﻳﺮﻯ ﺿﺮﻭﺭﺓ ﺍﺟﺘﻬﺎﺩ ﺍﻟﻔﻘﻴﻪ ﰲ ﺍﻟﺘﻌﺮﻑ‬
‫ﻭﺍﻟﻜﺸﻒ ﻋﻠﻰ ﻣﺎ ﺧﻔﻲ ﻣﻦ ﻋﻠﻠﻬﺎ ‪ ،‬ﻭ ﺍﺳﺘﺘﺮ ﻣﻦ ﻣﻘﺎﺻﺪ‪ ،‬ﺇﺫ ﲝﺴﺐ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﻌﺎﻣﺔ ﺍﻟﱵ ﺳـﻘﻨﺎﻫﺎ‪،‬‬
‫ﻓﺈﻧﻪ ﻻ ﺣﻜﻢ ﺑﻼ ﻋﻠﺔ‪ ،‬ﻭﻻ ﻓﺮﺽ ﺃﻭ ﺗﺸﺮﻳﻊ ﺑﻼ ﻣﻘﺼﺪ‪.‬‬
‫ﺇ ﹰﺫﺍ ﻓﺎﻷﺣﻜﺎﻡ ﺍﻟﺘﻌﺒﺪﻳﺔ ﳍﺎ ﻋﻠﻞ ﻭﻣﻘﺎﺻﺪ‪ ،‬ﻭﻫﻰ ﻭﺇﻥ ﺧﻔﻴﺖ ﻋﻠﻰ ﺍﻟﺒﻌﺾ ﻓﻘﺪ ﺗﻨﻜﺸﻒ ﻟﻠﺒﻌﺾ‬
‫ﺍﻵﺧﺮ ‪ ،‬ﻭﻣﻦ ﲦﺔ ﻓﺈﻧﻪ ﳚﺐ ﺍﻻﺟﺘﻬﺎﺩ ﰲ ﺍﻟﺘﻤﺎﺱ ﻋﻠﻠﻬﺎ‪ ،‬ﻭﺍﻟﺘﻌﺮﻑ ﻋﻠﻰ ﻣﻘﺎﺻﺪﻫﺎ " ﻓﺈﻥ ﺑﻌﺾ ﺍﳊﻜﻢ‬
‫ﻗﺪ ﻳﻜﻮﻥ ﺧﻔﻴﺎ ‪ ،‬ﻭﺇﻥ ﺃﻓﻬﺎﻡ ﺍﻟﻌﻠﻤﺎﺀ ﻣﺘﻔﺎﻭﺗﺔ ﰲ ﺍﻟﺘﻔﻄـﻦ ﳍﺎ ‪ ،‬ﻓﺈﺫﺍ ﺃﻋﻮﺯ ﰲ ﺑﻌﺾ ﺍﻟﻌﺼﻮﺭ ﺍﻻﻃﻼﻉ‬
‫ﻋﻠﻰ ﺷﻲﺀ ﻣﻨﻬﺎ ﻓﺈﻥ ﺫﻟﻚ ﻗﺪ ﻻ ﻳﻌﻮﺯ ﻣﻦ ﺑﻌﺪ ﺫﻟﻚ ")‪.(2‬‬
‫ﻭﻣﻦ ﺍﳋﻄﺄ ﺍﻋﺘﻘﺎﺩ ﺃﻥ ﺍﻹﻣﺎﻡ‪ :‬ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻣﻦ ﺍﻟﻘﺎﺋﻠﲔ ﺑﺘﺠﺮﺩ ﻭﺧﻠـﻮ ﺍﻷﺣﻜـﺎﻡ‬
‫ﺍﻟﺘﻌﺒﺪﻳﺔ ﻣﻦ ﺍﻟﻌﻠﻞ ﻭﺍﳌﻘﺎﺻﺪ ‪ .‬ﻟﻘﻮﻟﻪ ﰲ ﻛﺘﺎﺑﻪ ﻣﻮﺿﻮﻉ ﺍﻟﺪﺭﺍﺳﺔ ‪ " :‬ﻭﻗﺪ ﺗﺄﰐ ﺃﺣﻜﺎﻡ ﻣﻨﻮﻃﺔ ﲟﻌﺎﻥ ﱂ‬
‫ﳒﺪ ﳍﺎ ﻣﺘﺄﻭﻻ ﺇﻻ ﺃ‪‬ﺎ ﺃﻣﻮﺭ ﻭﳘﻴﺔ‪ ،‬ﻣﺜﻞ ﺍﺳﺘﻘﺒﺎﻝ ﺍﻟﻘﺒﻠﺔ ﰲ ﺍﻟﺼﻼﺓ ﻭﻣﺜﻞ ﺍﻟﺘﻴﻤﻢ ﻭﺍﺳـﺘﻼﻡ ﺍﳊﺠـﺮ‬
‫‪ -1‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ‪ ،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪ ،‬ﺹ ‪.48‬‬
‫‪ -2‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ‪ ،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪ ،‬ﺹ ‪.48‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ "ﺗﻄﺒﻴﻘﻲ" ﺩﻭﺭ ﺍﻟﻠﻐﺔ ﻭ ﻣﻮﻗﻒ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻭ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﻭ ﺍﻷﺻﻮﻟﻴﺔ ﻭ ﺍﳌﻘﺎﺻﺪﻳﺔ ﻭ ﺗﻌﺮﻳﻔﺎ‪‬ﺎ ﻭ ﺗﻄﺒﻴﻘﺎﺕ ﻋﻠﻴﻬﺎ‪...‬‬
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‫ﺍﻷﺳﻮﺩ " ﻓﺬﻟﻚ ﻟﻴﺲ ﻣﺬﻫﺒﻪ ﺑﺪﻟﻴﻞ ﻗﻮﻟﻪ ﻗﺒﻞ ﺫﻟﻚ ﻣﺒﺎﺷﺮﺓ "ﻭﻛﺬﻟﻚ ﺍﻷﻣﺮ ﺑﺴﺘﺮ ﺍﻟﻌـﻮﺭﺓ ﻟﻠـﺬﻱ‬
‫ﻳﺼﻠﻲ ﰲ ﺧﻠﻮﺗﻪ‪ ،‬ﻓﺈﻥ ﺫﻟﻚ ﻟﻠﺤﺮﺹ ﻋﻠﻰ ﻋﺪﻡ ﺍﻻﺳﺘﺨﻔﺎﻑ ﺑﺎﻟﻌﺎﺩﺍﺕ ﺍﻟﺼﺎﳊﺔ ﲢﻘﻴﻘﺎ ﳌﻌﲎ ﺍﳌـﺮﻭﺀﺓ‬
‫ﻭﺗﻌﻮﻳﺪﺍ ﻋﻠﻴﻬﺎ ")‪ .( 2‬ﻭﻗﻮﻟﻪ ‪:‬‬
‫" ﻭﺗﺄﰐ ﺃﺣﻜﺎﻡ ﻣﻨﻮﻃﺔ ﲟﺎ ﳝﻜﻦ ﻟﻪ ﺗﺄﻭﻳﻞ ﳜﺮﺟﻪ ﻋﻦ ﺍﻟﻮﻫﻢ ﻣﺜﻞ ﻃﻬﺎﺭﺓ ﺍﳊﺪﺙ ﻓﻨﻌﺎﰿ ﺑﺈﻣﻜﺎﻧﻨﺎ ﺣﱴ‬
‫ﳔﺮﺟﻪ ﻋﻦ ﺍﻟﻜﻮﻥ ﻭ ﳘﻴﺎ " ‪ 3‬ﺑﻞ ﻫﻮ ﻳﺪﻋﻮ ﺇﱃ ﺍﻟﺘﺜﺒﺖ ﻭﺍﻟﺘﺤﻘﻴﻖ ﻭﺍﻟﺘﺄﻛﺪ ﻣﻦ ﺫﻟﻚ ﻷﻥ ﺇﻃـﻼﻕ‬
‫ﺻﻔﺔ ﺍﻟﺘﻌﺒﺪ ﻋﻠﻰ ﺣﻜﻢ ﳋﻔﺎﺀ ﻋﻠﺘﻪ ﻗﺪ ﻳﺘﺮﺗﺐ ﻋﻨﻪ ﻣﺸﻘﺔ ﻭﻋﻨﺖ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ‪ ،‬ﻭ "ﻋﻠﻰ ﺃﺋﻤﺔ ﺍﻟﻔﻘﻪ‬
‫ﺃﻥ ﻻ ﻳﺴﺎﻋﺪﻭﺍ ﻋﻠﻰ ﻭﺟﻮﺩ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺘﻌﺒﺪﻳﺔ ﰲ ﺗﺸﺮﻳﻊ ﺍﳌﻌﺎﻣﻼﺕ‪ ،‬ﻭﺃﻥ ﻳﻮﻗﻨﻮﺍ ﺑﺄﻥ ﻣﺎ ﺃﺩﻋﻲ ﺍﻟﺘﻌﺒﺪ‬
‫ﻓﻴﻪ ﻣﻨﻬﺎ ﺇﳕﺎ ﻫﻮ ﺃﺣﻜﺎﻡ ﻗﺪ ﺧﻔﻴﺖ ﻋﻠﻠﻬﺎ ﺃﻭ ﺩﻗﺖ‪ ،‬ﻓﺈﻥ ﻛﺜﲑﺍ ﻣﻦ ﺃﺣﻜﺎﻡ ﺍﳌﻌﺎﻣﻼﺕ ﺍﻟـﱵ ﺗﻠﻘﺎﻫـﺎ‬
‫)‪(4‬‬
‫ﺑﻌﺾ ﺍﻷﺋﻤﺔ ﺗﻠﻘﻲ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺘﻌﺒﺪﻳﺔ ﻗﺪ ﻋﺎﱏ ﺍﳌﺴﻠﻤﻮﻥ ﻣﻦ ﺟﺮﺍﺋﻬﺎ ﻣﺘﺎﻋﺐ ﲨﺔ ﰲ ﻣﻌﺎﻣﻼ‪‬ﻢ"‬
‫ﻭﻟﺬﻟﻚ ﳒﺪﻩ ﻳﻠﺢ ﻭﻳﺪﻋﻮ ﺇﱃ ﺿﺮﻭﺭﺓ ﺍﻟﺘﺤﻘﻴﻖ ‪ ،‬ﻭﺍﻟﺘﻘﺼﻲ ﰲ ﻋﻠﻞ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺘﻌﺒﺪﻳﺔ ﻣﺎ ﺃﻣﻜﻦ‬
‫ﺫﻟﻚ ‪":‬ﻭﻋﻠﻰ ﺍﻟﻔﻘﻴﻪ ﺃﻥ ﳚﻴﺪ ﺍﻟﻨﻈﺮ ﰲ ﺍﻵﺛﺎﺭ ﺍﻟﱵ ﻳﺘﺮﺍﺀﻯ ﻣﻨﻬﺎ ﺃﺣﻜﺎﻡ ﺧﻔﻴﺖ ﻋﻠﻠﻬﺎ ﻭﻣﻘﺎﺻﺪﻫﺎ‬
‫ﻭﳝﺤﺺ ﺃﻣﺮﻫﺎ ﻓﺈﻥ ﱂ ﳚﺪ ﳍﺎ ﳏﻤﻼ ﻣﻦ ﺍﳌﻘﺼﺪ ﺍﻟﺸﺮﻋﻲ ﻧﻈﺮ ﰲ ﳐﺘﻠﻒ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻟﻌﻠﻪ ﺃﻥ ﻳﻈﻔﺮ‬
‫ﲟﺴﻠﻚ ﺍﻟﻮﻫﻢ ﺍﻟﺬﻱ ﺩﺧﻞ ﻋﻠﻰ ﺑﻌﺾ ﺍﻟﺮﻭﺍﺓ ﻓﺄﺑﺮﺯ ﻣﺮﻭﻳﻪ ﰲ ﺻﻮﺭﺓ ﺗﺆﺫﻥ ﺑﺄﻥ ﺣﻜﻤﻪ ﻣﺴﻠﻮﺏ‬
‫)‪(5‬‬
‫ﺍﳊﻜﻤﺔ ﻭﺍﳌﻘﺼﺪ"‪.‬‬
‫ﻭﻫﻜﺬﺍ ﻳﺘﺄﻛﺪ ﻟﻨﺎ ﺃﻥ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺘﻌﺒﺪﻳﺔ‪ ،‬ﺃﻭ ﻣﺎ ﻧﻌﺪﻩ ﺗﻌﺒﺪﻳﺎ ﻣﻦ ﺑﻌﺾ ﺍﻷﺣﻜﺎﻡ ﻗﺪ ﺟﻌﻠﻨﺎﻩ ﻛﺬﻟﻚ‬
‫ﳋﻔﺎﺀ ﻋﻠﺘﻪ‪ ،‬ﻭﺩﻗﺔ ﻣﻘﺼﺪﻩ‪ ،‬ﻭﻣﻦ ﲦﺔ ﻓﻤﻦ ﻭﺍﺟﺒﻨﺎ ﺃﻥ ﳒﺘﻬﺪ ﰲ ﺍﻟﺒﺤﺚ ﻋﻦ ﺍﻟﻌﻠـﻞ ﻭﺍﳌﻘﺎﺻـﺪ‪ ،‬ﻻ ﰲ‬
‫ﳎﺎﻝ ﺃﺣﻜﺎﻡ ﺍﳌﻌﺎﻣﻼﺕ ﻓﻘﻂ‪ ،‬ﺑﻞ ﺣﱴ ﰲ ﳎﺎﻝ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺘﻌﺒﺪﻳـﺔ ﺍﻟـﱵ ﺃﻭﺭﺩﻧﺎﻫـﺎ ﺁﻧﻔـﺎ ﻭﺍﻟـﱵ‬
‫ﺍﺳﺘﺨﻠﺼﻨﺎﻫﺎ ﻣﻦ ﻗﺮﺍﺀﺗﻨﺎ ﻟﻜﺘﺎﺏ ﺍﻹﻣﺎﻡ‪ :‬ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ‪.‬‬
‫ﺣﻴﺚ ﺇﻥ ﺃﺣﻜﺎﻡ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻫﻲ ﺍﻷﺧﺮﻯ ﻻ ﲣﻠﻮ ﻣﻦ ﺗﻌﻠﻴﻞ‪ ،‬ﻭﺑﻘﺪﺭ ﻣﺎ ﻧﻜﺸﻒ ﻋﻠﻴﻪ ﻣﻦ ﻋﻠﻞ‪ ،‬ﻭﻣﺎ‬
‫‪‬ﺘﺪﻱ ﺇﻟﻴﻪ ﻣﻦ ﻣﻘﺎﺻﺪ‪ ،‬ﺑﻘﺪﺭ ﻣﺎ ﻧﺘﻔﻘﻪ ﰲ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻧﻜﻮﻥ ﺃﻗﺪﺭ ﻋﻠﻰ ﺻﻴﺎﻧﺔ ﺃﺣﻜﺎﻣﻪ‪ ،‬ﻭﺣﻔﻆ‬
‫ﺣﺪﻭﺩﻩ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ ‪ :‬ﺍﻟﻘﻮﺍﻋﺪ ﺍﳌﻘﺎﺻﺪﻳﺔ ﰲ ﺑﻌﺾ ﺍﳌﻌﺎﻣﻼﺕ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺄﺣﻜﺎﻡ ﺍﻟﻌﺎﺋﻠﺔ ‪:‬‬
‫‪ -1‬ﻧﻔﺲ ﺍﳌﺼﺪﺭ ‪ ،‬ﺹ ‪.55‬‬
‫‪ -2‬ﻧﻔﺲ ﺍﳌﺼﺪﺭ ‪ ،‬ﺹ ‪.55‬‬
‫‪ -3‬ﻧﻔﺲ ﺍﳌﺼﺪﺭ ‪ ،‬ﺹ ‪.55‬‬
‫‪ -4‬ﻧﻔﺲ ﺍﳌﺼﺪﺭ ‪،‬ﺹ ‪.47‬‬
‫‪ -5‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ‪ ،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪،‬ﺹ ‪.47‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ "ﺗﻄﺒﻴﻘﻲ" ﺩﻭﺭ ﺍﻟﻠﻐﺔ ﻭ ﻣﻮﻗﻒ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻭ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﻭ ﺍﻷﺻﻮﻟﻴﺔ ﻭ ﺍﳌﻘﺎﺻﺪﻳﺔ ﻭ ﺗﻌﺮﻳﻔﺎ‪‬ﺎ ﻭ ﺗﻄﺒﻴﻘﺎﺕ ﻋﻠﻴﻬﺎ‪...‬‬
‫ﻟﻘﺪ ﺍﻫﺘﻤﺖ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺑﻀﻤﺎﻥ ﺍﺳﺘﻘﺮﺍﺭ ﺍﳊﻴﺎﺓ ﺍﻟﻌﺎﺋﻠﻴﺔ ﺣﻴﺚ ﺍﻋﺘﻨﺖ ﺑﺘﺜﺒﻴﺖ ﺃﺳﺴﻬﺎ ‪،‬‬
‫ﻭﲤﺘﲔ ﺃﻭﺍﺻﺮﻫﺎ‪ ،‬ﻭﺫﻟﻚ ﻋﻦ ﻃﺮﻳﻖ ﺗﻨﻈﻴﻢ ﻋﻼﻗﺎ‪‬ﺎ ﻭﺿﺒﻄﻬﺎ‪ ،‬ﻭﻫﺬﺍ ﺑﺘﺤﺪﻳﺪ ﺣﻘﻮﻕ ﻭﺍﻟﺘﺰﺍﻣﺎﺕ ﻛﻞ‬
‫ﻃﺮﻑ ﻓﻴﻬﺎ ﻭﻟﻌﻞ ﻣﻮﺿﻮﻉ ﺍﻟﻌﺎﺋﻠﺔ ﻫﻮ ﺃﻛﺜﺮ ﺍﳌﻮﺿﻮﻋﺎﺕ ﺍﻟﱵ ﺣﺎﺯﺕ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‪،‬ﻋﻠﻰ‬
‫ﺃﻛﱪ ﻗﺪﺭ ﻣﻦ ﺍﻟﺘﺸﺮﻳﻌﺎﺕ‪ ،‬ﻭﻫﺬﺍ ﻳﻜﺸﻒ ﻋﻦ ﺃﻥ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺗﺮﻯ ﺃﻥ ﺍﺳﺘﻘﺮﺍﺭ ﺍﳊﻴﺎﺓ ﺍﻟﻌﺎﺋﻠﻴﺔ‬
‫ﻫﻮ ﺍﻷﺻﻞ ﰲ ﺍﻟﺘﻤﻜﲔ ﻟﻘﻴﺎﻡ ﺣﻴﺎﺓ ﺍﺟﺘﻤﺎﻋﻴﺔ ﺳﻠﻴﻤﺔ ﻭﻗﺎﺭﺓ‪ ،‬ﻭﺃﻥ ﻛﻞ ﻣﺎ ﻳﻬﺪﺩ ﺍﻟﻌﺎﺋﻠﺔ‪ ،‬ﻳﻬﺪﺩ‬
‫ﺑﺎﻟﻀﺮﻭﺭﺓ ﺍﳊﻴﺎﺓ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻟﻸﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ .‬ﻭﻫﺬﺍ ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﻳﻜﺸﻒ ﻋﻦ ﺃﻥ ﺍﻷﻓﺮﺍﺩ ﺍﻟﺬﻳﻦ‬
‫ﻳﻨﺴﺎﻗﻮﻥ ﰲ ﺍﳊﻴﺎﺓ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺇﱃ ﺳﻠﻮﻛﺎﺕ ﺷﺎﺫﺓ ‪ ،‬ﻭﳑﺎﺭﺳﺎﺕ ﺧﺎﻃﺌﺔ‪ ،‬ﺇﳕﺎ ﺃﻭﺗﻮﺍ ﻣﻦ ﻗﺒﻞ ﻋﺎﺋﻼ‪‬ﻢ‬
‫ﺍﻟﱵ ﻧﺸﺄﻭﺍ ﰲ ﺃﺣﻀﺎ‪‬ﺎ‪.‬‬
‫ﻭﺍﻹﻣﺎﻡ‪ :‬ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﺧﺺ ﰲ ﻛﺘﺎﺑﻪ )ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ( ﻣﻮﺿﻮﻉ‬
‫ﺍﻟﻌﺎﺋﻠﺔ‪ ،‬ﲟﺎ ﻫﻮ ﺟﺪﻳﺮ ﺑﺎﻻﻫﺘﻤﺎﻡ‪ .‬ﻭﺍﻟﻨﺎﻇﺮ ﻓﻴﻪ ﻳﻨﺘﻬﻲ ﺍﱃ ﳎﻤﻮﻋﺔ ﺍﻟﻘﻮﺍﻋﺪ ﻣﻦ ﺃﳘﻬﺎ ‪:‬‬
‫ﺃ( ﻛﻞ ﻧﻜﺎﺡ ﻻ ﻳﻔﻀﻲ ﺇﱃ ﺛﻘﺔ ﺍﻟﺮﺟﻞ ﰲ ﺍﻧﺘﺴﺎﺏ ﻧﺴﻞ ﺍﳌﺮﺃﺓ ﺇﻟﻴﻪ ﻟﻴﺲ ﻧﻜﺎﺣﺎ ﺷـﺮﻋﻴﺎ‬
‫ﰲ ﺍﻹﺳﻼﻡ‪.‬‬
‫ﻭﺫﻟﻚ ﻷﻥ ﺗﺄﻛﺪ ﺍﻟﺮﺟﻞ ﻣﻦ ﺛﺒﻮﺕ ﺍﻧﺘﺴﺎﺏ ﻧﺴﻞ ﺍﳌﺮﺃﺓ ﺇﻟﻴﻪ ﻫﻮ ﺍﻟﺬﻱ ﳚﻌﻠﻪ ﻳﺘﺤﻤﻞ ﻛﺎﻣﻞ ﺍﻟﺘﺰﺍﻣﺎﺗﻪ‬
‫ﻗﺒﻞ ﺫﻟﻚ ﺍﻟﻨﺴﻞ ﻋﻦ ﻃﻴﺐ ﺧﺎﻃﺮ ﻭﺭﺿﻰ ﻧﻔﺲ‪ ،‬ﳑﺎ ﻳﻜﻔﻞ ﻟﺬﻟﻚ ﺍﻟﻨﺴﻞ ﻧﺸﺄﺓ ﺳﻠﻴﻤﺔ ﰲ ﻇﻞ ﻋﺎﺋﻠـﺔ‬
‫ﺗﺮﻋﺎﻩ ﺭﻋﺎﻳﺔ ﻧﺎﺑﻌﺔ ﻣﻦ ﺍﻹﻗﺮﺍﺭ ﻻ ﻣﻦ ﺍﻻﺿﻄﺮﺍﺭ‪.‬‬
‫ﻭﻫﺬﺍ ﻫﻮ ﺍﻷﺻﻞ ﻓﻴﻤﺎ ﻳﺮﻯ ﺍﻹﻣﺎﻡ‪ :‬ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﰲ ﻫﺪﻡ ﺻﻮﺭ ﺍﻟﻨﻜﺎﺡ ﺍﻟﱵ ﻛﺎﻧـﺖ‬
‫ﺳﺎﺋﺪﺓ ﰲ ﺍﳉﺎﻫﻠﻴﺔ‪ ،‬ﻟﻜﻮ‪‬ﺎ ﻻ ﺗﺴﺎﻋﺪ ﻋﻠﻰ ﺇﺛﺒﺎﺕ ﺍﻧﺘﺴﺎﺏ ﻧﺴﻞ ﺍﳌﺮﺃﺓ ﺇﱃ ﺍﻟﺮﺟﻞ‪ ،‬ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﳚﻌﻠﻪ‬
‫ﻳﺘﻨﺼﻞ ﻣﻦ ﻣﺴﺆﻭﻟﻴﺎﺗﻪ ﻗﺒﻠﻪ‪.‬‬
‫ﺣﻴﺚ ﻳﻘﻮﻝ ‪ ":‬ﻓﻜﺎﻥ ﺍﻋﺘﻨﺎﺀ ﺍﻟﺸﺮﻳﻌﺔ ﺑﺄﻣﺮ ﺍﻟﻨﻜﺎﺡ ﻣﻦ ﺃﲰﻰ ﻣﻘﺎﺻﺪﻫﺎ ﻷﻥ ﺍﻟﻨﻜﺎﺡ ﺟﺬﻡ ﻧﻈـﺎﻡ‬
‫ﺍﻟﻌﺎﺋﻠﺔ‪ .‬ﻭﺃﻥ ﻣﻘﺼﺪﻫﺎ ﻣﻨﻪ ﻗﺼﺮ ﺍﻷﻣﺔ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺼﻨﻒ ﻣﻦ ﺍﻟﺰﻭﺍﺝ ﺩﻭﻥ ﻣﺎ ﻋﺪﺍﻩ ﳑـﺎ ﺣﻜـﻲ ﰲ‬
‫ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ‪ .‬ﻭﺣﻘﻴﻘﺘﻪ ﻫﻮ ﺍﺧﺘﺼﺎﺹ ﺍﻟﺮﺟﻞ ﺑﺈﻣﺮﺃﺓ ﺃﻭ ﻧﺴﺎﺀ ﻫﻦ ﻗﺮﺍﺭﺍﺕ ﻧﺴﻠﻪ ﺣﱴ ﻳﺜﻖ ﻣﻦ ﺟﺮﺍﺀ‬
‫)‪(1‬‬
‫ﺫﻟﻚ ﺍﻻﺧﺘﺼﺎﺹ ﺑﺜﺒﻮﺕ ﺍﻧﺘﺴﺎﺏ ﻧﺴﻠﻬﺎ ﺇﻟﻴﻪ"‪.‬‬
‫ﺏ( ﻛﻞ ﻧﻜﺎﺡ ﳜﻠﻮ ﻣﻦ ﺣﺴﻦ ﺍﳌﻌﺎﺷﺮﺓ ﻭﺩﻭﺍﻣﻬﺎ ﻻ ﺗﺮﺗﻀﻴﻪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬
‫‪ - 1‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ‪ ،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪ ،‬ﺹ ‪.157‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ "ﺗﻄﺒﻴﻘﻲ" ﺩﻭﺭ ﺍﻟﻠﻐﺔ ﻭ ﻣﻮﻗﻒ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻭ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﻭ ﺍﻷﺻﻮﻟﻴﺔ ﻭ ﺍﳌﻘﺎﺻﺪﻳﺔ ﻭ ﺗﻌﺮﻳﻔﺎ‪‬ﺎ ﻭ ﺗﻄﺒﻴﻘﺎﺕ ﻋﻠﻴﻬﺎ‪...‬‬
‫ﺇﻥ ﻫﺪﻑ ﺇﻗﺎﻣﺔ ﺻﺮﺡ ﺍﻟﻌﺎﺋﻠﺔ ﻫﻮ ﺿﻤﺎﻥ ﺍﻟﺘﻜﺎﻓﻞ ﺑﲔ ﺃﻓﺮﺍﺩﻫﺎ ﻭﺗﻌﺎﻭ‪‬ﻢ ﻋﻠﻰ ﺍﻗﺘﺴﺎﻡ ﺍﻷﻋﺒﺎﺀ‬
‫ﻭﺗﺂﺯﺭﻫﻢ ﰲ ﻣﻮﺍﺟﻬﺔ ﺻﻌﻮﺑﺎﺕ ﺍﳊﻴﺎﺓ ﻣﻦ ﻣﺮﺽ ﻭﻓﺎﻗﺔ ﻭﺧﻮﻑ‪ .‬ﻭﻟﺬﻟﻚ ﺃﺑﻄﻠﺖ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬
‫ﻧﻜﺎﺡ ﺍﳌﺘﻌﺔ ﻷﻧﻪ ﻳﺘﻨﺎﰱ ﻣﻊ ﺩﻭﺍﻡ ﺍﳌﻌﺎﺷﺮﺓ ‪ .‬ﺫﻟﻚ ﺃﻥ ﺍﳊﻴﺎﺓ ﺍﻟﻌﺎﺋﻠﻴﺔ ﰲ ﺍﻹﺳﻼﻡ ﻫﻲ ﺇﻃﺎﺭ ﻟﺘﻮﺛﻴﻖ‬
‫ﺍﻟﺮﻭﺍﺑﻂ ﺍﻹﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﺣﺴﻦ ﺍﳌﻌﺎﺷﺮﺓ ﰲ ﺣﺎﻟﺔ ﻗﻴﺎﻡ ﺭﺍﺑﻄﺔ ﺍﻟﺰﻭﺍﺝ ﺃﻣﺮ ﺿﺮﻭﺭﻱ ﻟﻴﻨﺘﻈﻢ ﺷﺄﻥ ﺍﻷﻣﺔ‬
‫ﻭﻳﺴﺘﻘﺮ ﺣﺎﳍﺎ‪ .‬ﻭﻟﺬﻟﻚ ﺭﺍﻋﺖ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺃﻥ ﺗﻘﻮﻡ ﺁﺻﺮﺓ ﺍﻟﺰﻭﺍﺝ ﻋﻠﻰ ﺍﻟﺮﺿﻰ ﺍﳌﺘﺒﺎﺩﻝ ﺑﲔ‬
‫ﺍﻟﻄﺮﻓﲔ ﻭﺍﻗﺘﻨﺎﻋﻬﻤﺎ ﺑﻘﺪﺭ‪‬ﻤﺎ ﻋﻠﻰ ﻣﻌﺎﺷﺮﺓ ﺑﻌﻀﻬﻤﺎ ﺍﻟﺒﻌﺾ ﰲ ﻛﻞ ﺍﻟﻈﺮﻭﻑ ﻭﺃﺑﺎﺣﺖ ﺍﻟﻄﻼﻕ‬
‫ﻟﻠﻄﺮﻓﲔ ﺇﺫﺍ ﺗﺒﲔ ﳍﻤﺎ ﺍﻧﻄﻔﺎﺀ ﺗﻠﻚ ﺍﻟﺮﻏﺒﺔ‪ ،‬ﻣﻦ ﺣﻴﺚ ﺇﻥ ﺭﻏﺒﺔ ﻛﻞ ﻃﺮﻑ ﻟﻶﺧﺮ ﺗﻜﻮﻥ ﻟﻪ ﻋﻮﻧﺎ ﻋﻠﻰ‬
‫ﻟﺰﻭﻡ ﺣﺴﻦ ﻣﻌﺎﺷﺮﺗﻪ‪ ،‬ﻓﺈﺫﺍ ﻣﺎ ﺍﺧﺘﻠﺖ ﺗﻠﻚ ﺍﻟﺮﻏﺒﺔ ﻭﺣﻞ ﳏﻠﻬﺎ ﺍﻟﻨﻔﻮﺭ ﺍﻧﻌﺪﻡ ﺣﺴﻦ ﺍﳌﻌﺎﺷﺮﺓ‪ ،‬ﻭﺍﺭﺗﺪ‬
‫ﺫﻟﻚ ﻋﻠﻰ ﳐﺘﻠﻒ ﺃﻃﺮﺍﻑ ﺍﻟﻌﺎﺋﻠﺔ ﺍﳋﺎﺻﺔ ﻭﺍﻟﻌﺎﻣﺔ‪ ،‬ﺑﺄﺿﺮﺍﺭ ﺟﺴﻴﻤﺔ‪ ،‬ﻣﻦ ﺑﻐﻀﺎﺀ ﻭﻋﺪﺍﻭﺓ‪ .‬ﻭﻫﺬﺍ ﳜﺮﺝ‬
‫ﺍﻟﺰﻭﺍﺝ ﻋﻦ ﻣﻘﺎﺻﺪﻩ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻭﺍﻟﱵ " ﱂ ﺗﺰﻝ ﺍﻟﺸﺮﺍﺋﻊ ﺗﻌﲎ ﺑﻀﺒﻂ ﺃﺻﻞ ﻧﻈﺎﻡ ﺗﻜﻮﻳﻦ ﺍﻟﻌﺎﺋﻠﺔ ﺍﻟـﺬﻱ‬
‫ﻫﻮ ﺍﻗﺘﺮﺍﻥ ﺍﻟﺬﻛﺮ ﺑﺎﻷﻧﺜﻰ ﺍﳌﻌﱪ ﻋﻨﻪ ﺑﺎﻟﺰﻭﺍﺝ ﺃﻭ ﺍﻟﻨﻜﺎﺡ ﻓﺈﻧﻪ ﺃﺻﻞ ﺗﻜﻮﻳﻦ ﺍﻟﻨﺴﻞ ﻭﺗﻔﺮﻳﻊ ﺍﻟﻘﺮﺍﺑﺔ‬
‫ﺑﻔﺮﻭﻋﻬﺎ ﻭﺃﺻﻮﳍﺎ‪ .‬ﻭﺍﺳﺘﺘﺒﻊ ﺫﻟﻚ ﺿﺒﻂ ﻧﻈﺎﻡ ﺍﻟﺼﻬﺮ ﻓﻠﻢ ﻳﻠﺒﺚ ﺃﻥ ﻛﺎﻥ ﻟﺬﻟﻚ ﺍﻷﺛﺮ ﺍﳉﻠﻴﻞ ﰲ ﺗﻜﻮﻳﻦ‬
‫)‪(1‬‬
‫ﻧﻈﺎﻡ ﺍﻟﻌﺸﲑﺓ ﻓﺎﻟﻘﺒﻴﻠﺔ ﻓﺎﻷﻣﺔ ‪".‬‬
‫ﻭ ﺇﻥ ﺃﻱ ﺷﻜﻞ ﻣﻦ ﺃﺷﻜﺎﻝ ﺍﻟﺰﻭﺍﺝ ﺍﻟﺬﻱ ﻻ ﻳﻜﻔﻞ ﺍﳌﻨﺎﺥ ﺍﳌﻼﺋﻢ ﻟﻨﻤﻮ ﺍﻟﺮﻭﺍﺑﻂ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‬
‫ﺩﺍﺧﻞ ﺍﻷﺳﺮﺓ ﺍﳋﺎﺻﺔ ﻭﺧﺎﺭﺟﻬﺎ‪ ،‬ﰲ ﻧﻄﺎﻕ ﺍﻷﺳﺮﺓ ﺍﻟﻌﺎﻣﺔ ﻫﻮ ﺯﻭﺍﺝ ﻻ ﺗﺮﺗﻀﻴﻪ ﺍﻟﺸﺮﻳﻌﺔ ﻣﻦ ﺣﻴﺚ‬
‫ﻛﻮﻧﻪ ﻳﻌﺘﻤﺪ ﺍﳌﺼﻠﺤﺔ ﺍﻵﻧﻴﺔ ‪.‬‬
‫ﻭﻣﻦ ﻫﻨﺎ ﻧﻔﻬﻢ ﳌﺎﺫﺍ ﻣﻨﻊ ﺍﻹﺳﻼﻡ ﺍﳉﻤﻊ ﺑﲔ ﺍﻷﺧﺘﲔ ﺃﻭ ﺑﲔ ﺍﻷﻡ ﻭﺇﺑﻨﺘﻬﺎ ﲢﺖ ﺭﺟﻞ ﻭﺍﺣﺪ ﳌـﺎ‬
‫ﻳﺘﺮﺗﺐ ﻋﻦ ﺫﻟﻚ ﻣﻦ ﺇﻫﺪﺍﺭ ﻟﻌﻼﻗﺎﺕ ﺍﻟﻘﺮﺍﺑﺔ‪ ،‬ﻭﻣﺎ ﻳﻔﻀﻲ ﺇﻟﻴﻪ ﻣﻦ ﺳﻮﺀ ﺍﳌﻌﺎﺷﺮﺓ‪ .‬ﻭﻣﻨﻪ ﻧﻔﻬﻢ ﻛﺬﻟﻚ‬
‫ﻋﺪﻡ ﻣﺸﺮﻭﻋﻴﺔ ﻣﺎ ﻳﺴﻤﻰ ﰲ ﺍﳌﺸﺮﻕ ﺍﻟﻌﺮﰊ ﺑﺎﻟﺰﻭﺍﺝ ﺍﻟﻌﺮﰲ ﺣﱴ ﻭﺇﻥ ﻛﺎﻧﺖ ﻟﻪ ﺻﻴﻐﺔ ﻭﻣﻬﺮ ﻭﺷﻬﻮﺩ‪،‬‬
‫ﻷﻧﻪ ﺯﻭﺍﺝ ﻣﺆﻗﺖ‪ ،‬ﻓﻬﻮ ﻳﺘﻌﺎﺭﺽ ﻣﻊ ﺍﳌﻘﺼﺪ ﺍﻟﺸﺮﻋﻲ ﺍﻟﺬﻱ ﻳﺮﻣﻲ ﻣـﻦ ﺍﻟـﺰﻭﺍﺝ ﺇﱃ ﺩﻭﺍﻡ ﺍﻟﻌﻼﻗـﺔ‬
‫ﺍﻟﺰﻭﺟﻴﺔ ﻭﺍﺳﺘﻤﺮﺍﺭﻫﺎ " ﻭﻗﺪ ﻇﻬﺮ ﻣﻦ ﲨﻴﻊ ﻣﺎ ﺗﻘﺪﻡ ﺃﻥ ﺻﻮﺭﺓ ﺍﻟﺘﻌﺎﻗﺪ ﰲ ﺗﻜﻮﻳﻦ ﺻﻠﺔ ﺍﻟﻨﻜﺎﺡ ﻋﻠﻰ‬
‫ﺍﻟﻮﺟﻪ ﺍﻷﻛﻤﻞ ﺻﻮﺭﺓ ﻋﺮﺿﺖ ﻟﻪ ﻣﻦ ﺍﳊﺮﺹ ﰲ ﲢﻘﻖ ﻣﻌﲎ ﺭﺿﻰ ﺍﳌﺮﺃﺓ ﻭﺃﻫﻠﻬﺎ ﺑﺬﻟﻚ ﺍﻻﺟﺘﻤـﺎﻉ‪،‬‬
‫)‪(2‬‬
‫ﻭﰲ ﲢﻘﻖ ﺣﺴﻦ ﻗﺼﺪ ﺍﻟﺮﺟﻞ ﻣﻌﻬﺎ ﻣﻦ ﺩﻭﺍﻡ ﺍﳌﻌﺎﺷﺮﺓ ﻭﺇﺧﻼﺹ ﺍﶈﺒﺔ "‬
‫ﺝ( ﺍﺷﺘﺮﺍﻁ ﺍﻟﻮﱄ ﰲ ﻋﻘﺪ ﺍﻟﻨﻜﺎﺡ ‪ :‬ﻳﻼﺣﻆ ﺃﻧﻪ ﻣﺎ ﺟﺎﺀ ﻟﻴﻨﺘﻘﺺ ﻣﻦ ﺃﻫﻠﻴﺔ ﺍﳌﺮﺃﺓ ﺑﻞ ﻛﺎﻥ ﻗﺼﺪﻩ‬
‫ﺗﻜﺮﳝﻬﺎ ﻭﺩﻓﻊ ﺍﻟﺸﺒﻬﺔ ﻋﻨﻬﺎ‪ ،‬ﻭﺣﻔﻆ ﺣﻘﻮﻗﻬﺎ ﺍﳌﺘﺮﺗﺒﺔ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻌﻘﺪ‪.‬‬
‫)‪-(1‬‬
‫‪262‬‬
‫‪ ،‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ‪ ،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺹ ‪.155 :‬‬
‫‪ -2‬ﻧﻔﺲ ﺍﳌﺼﺪﺭ ‪ ،‬ﺹ ‪.158 :‬‬
‫ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ "ﺗﻄﺒﻴﻘﻲ" ﺩﻭﺭ ﺍﻟﻠﻐﺔ ﻭ ﻣﻮﻗﻒ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻭ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﻭ ﺍﻷﺻﻮﻟﻴﺔ ﻭ ﺍﳌﻘﺎﺻﺪﻳﺔ ﻭ ﺗﻌﺮﻳﻔﺎ‪‬ﺎ ﻭ ﺗﻄﺒﻴﻘﺎﺕ ﻋﻠﻴﻬﺎ‪...‬‬
‫ﻭﻧﺴﻤﻊ ﺍﻟﻴﻮﻡ ﻣﻦ ﺩﻋﺎﺓ ﺍﻟﻌﺼﺮﻧﺔ ﻣﻦ ﻳﺮﻯ ﺃﻥ ﺣﺎﻝ ﺍﳌﺮﺃﺓ ﺍﻟﻴﻮﻡ ﲟﺎ ﺃﺗﻴﺢ ﳍﺎ ﻣﻦ ﺗﻌﻠﻴﻢ ﻳﺆﻫﻠﻬﺎ ﻷﻥ‬
‫ﺗﻜﻮﻥ ﻭﻟﻴﺔ ﻧﻔﺴﻬﺎ ﰲ ﺍﻟﺰﻭﺍﺝ‪ ،‬ﻭﻳﺄﺧﺬ ﺩﻋﺎﺗﻪ ﻋﻠﻰ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﺷﺘﺮﺍﻃﻬﺎ ﺍﻟﻮﱄ ﰲ ﻋﻘﺪ‬
‫ﺍﻟﻨﻜﺎﺡ‪ ،‬ﻭﻳﻌﺘﱪﻭﻥ ﺫﻟﻚ ﺿﺮﺑﺎ ﻣﻦ ﺍﳊﺠﺮ ﻋﻠﻰ ﺍﳌﺮﺃﺓ‪ ،‬ﻭﺍﻧﺘﻘﺎﺻﺎ ﻣﻦ ﻗﺪﺭﻫﺎ‪ ،‬ﻭﺗﻘﻴﻴﺪﺍ ﳊﺮﻳﺘﻬﺎ‪ .‬ﻭﻏﺎﺏ‬
‫ﻋﻨﻬﻢ ﺃﻥ ﻗﺼﺪ ﺍﻟﺸﺮﻳﻌﺔ ﻣﻦ ﺍﺷﺘﺮﺍﻁ ﺍﻟﻮﻻﻳﺔ ﻋﻠﻰ ﺍﳌﺮﺃﺓ ﻫﺪﻓﻪ ﲢﻤﻴﻞ ﻫﺬﺍ ﺍﻟﻮﱄ ﻣﺴﺆﻭﻟﻴﺔ ﺍﳌﺸﺎﺭﻛﺔ ﰲ‬
‫ﻣﺴﺎﻋﺪﺓ ﻫﺬﻩ ﺍﻟﻌﺎﺋﻠﺔ ﺍﻟﻨﺎﺷﺌﺔ ﻋﻠﻰ ﲡﻨﺐ ﻛﻞ ﺍﻟﻌﻘﺒﺎﺕ ﻭﺍﻟﺼﻌﺎﺏ ﺍﻟﱵ ﻗﺪ ‪‬ﺪﺩ ﺍﺳﺘﻘﺮﺍﺭﻫﺎ ﻭﺗﻌﺮﺽ‬
‫ﻋﻼﻗﺘﻬﺎ ﺇﱃ ﺍﻻﻧﻔﺼﺎﻡ ﻋﺎﻣﺔ؛ ﻛﻤﺎ ﺃﻥ ﻏﺮﺿﻪ ﺗﻌﺰﻳﺰ ﻣﻮﻗﻒ ﺍﻟﺰﻭﺟﺔ ﻟﺪﻯ ﺍﻟﺰﻭﺝ ﺣﱴ ﻻ ﻳﺘﻨﻜﺮ‬
‫ﻀ ﹶﻞ ﺍﻟﻠﱠـ ‪‬ﻪ‬
‫ﳊﻘﻮﻗﻬﺎ ﻭﺣﻘﻮﻕ ﻧﺴﻠﻪ ﻣﻨﻬﺎ ﺑﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ )) :‬ﺍﻟ ‪‬ﺮﺟ‪‬ﺎ ﹸﻝ ﹶﻗﻮ‪‬ﺍﻣ‪‬ﻮ ﹶﻥ ‪‬ﻋﻠﹶﻰ ﺍﻟ‪‬ﻨﺴ‪‬ﺎ ِﺀ ِﺑﻤ‪‬ﺎ ﹶﻓ ‪‬‬
‫ﺾ (( )‪.(1‬‬
‫ﻀ ‪‬ﻬ ‪‬ﻢ ‪‬ﻋﻠﹶﻰ ‪‬ﺑ ‪‬ﻌ ٍ‬
‫‪‬ﺑ ‪‬ﻌ ‪‬‬
‫ﻭﻫﻮ ﻣﺸﺘﺮﻁ ﺃﻳﻀﺎ ﻟﺪﻓﻊ ﺍﻟﺸﺒﻬﺔ ﻋﻨﻬﺎ ﺣﱴ ﻳﻌﻠﻢ ﺍﻟﻨﺎﺱ ﺃﻥ ﺯﻭﺍﺟﻬﺎ ﺍﺧﺘﻴﺎﺭ ﻻ ﺍﺿـﻄﺮﺍﺭ‬
‫ﺇﺫ ﺍﻟﻘﺼﺪ ﺗﻜﺮﳝﻬﺎ ﻭﺇﻇﻬﺎﺭﻫﺎ ﲟﻈﻬﺮ ﺍﳌﺮﺃﺓ ﺍﻟﺸﺮﻳﻔﺔ‪.‬‬
‫ﺇﻥ ﺍﻟﻔﻘﻬﺎﺀ ﺍﺷﺘﺮﻃﻮﺍ ﺍﻟﻮﻻﻳﺔ ﻋﻠﻰ ﺍﳌﺮﺃﺓ ﰲ ﺍﻟﺰﻭﺍﺝ ﻷﻥ ﻏﺮﺿﻪ ﺍﻟﺘﺄﻛﺪ ﻣﻦ ﻗﺪﺭﺓ ﺍﳌﺮﺷﺢ ﻟﻠـﺰﻭﺍﺝ‬
‫ﻋﻘﻼ ﻭﻋﺎﻃﻔﺔ‪ ،‬ﻭﻣﺎﻻ‪ ،‬ﻋﻠﻰ ﲢﻤﻞ ﺃﻋﺒﺎﺀ ﻣﺎ ﻳﺘﺮﺗﺐ ﻣﻦ ﺣﻘﻮﻕ ﻋﻠﻰ ﺍﻧﻌﻘﺎﺩ ﻋﻘﺪ ﺍﻟﻨﻜـﺎﺡ ﺣﻴـﺚ ﺃﻥ‬
‫ﺍﻟﻮﱄ ﻻ ﻳﻘﺪﻡ ﻋﻠﻰ ﺗﺰﻭﻳﺞ ﺇﺑﻨﺘﻪ ﳑﻦ ﻳﺘﻘﺪﻡ ﳍﺎ ﺇﻻ ﺑﻌﺪ ﺗﻘﺼﻰ ﺃﺣﻮﺍﻟﻪ‪ ،‬ﻭﺳﱪ ﺃﻏﻮﺍﺭﻩ‪ ،‬ﻭﻳﺸﲑ ﻋﻠﻰ ﺍﺑﺘﻨﻪ‬
‫ﻭﻳﻨﺼﺢ ﳍﺎ‪.‬‬
‫ﻭﻟﻴﺲ ﰲ ﺫﻟﻚ ﺣﺠﺮ ﻋﻠﻴﻬﺎ ﺑﻞ ﺩﻋﻢ ﻟﻘﺪﺭ‪‬ﺎ ﻋﻠﻰ ﺍﲣﺎﺫ ﺍﻟﻘﺮﺍﺭ ﺍﻟﺴﻠﻴﻢ ﺍﻟﺬﻱ ﻳﻜﻔﻞ ﳍﺎ ﺳﻌﺎﺩ‪‬ﺎ‬
‫ﻭﺍﺳﺘﻘﺮﺍﺭ ﺣﻴﺎ‪‬ﺎ ﺍﻟﺰﻭﺟﻴﺔ‪ ،‬ﻛﻤﺎ ﺃﻥ ﻭﻻﻳﺔ ﺍﻟﻮﱄ ﲡﻌﻠﻪ ﺣﺮﻳﺼﺎ ﻋﻠﻰ ﺍﻟﺬﺏ ﻋﻨﻬﺎ ﻭﲪﺎﻳﺘﻬﺎ ﻭﺍﻟﺘـﺪﺧﻞ‬
‫ﻹﺑﻄﺎﻝ ﻛﻞ ﻣﺎ ﻣﻦ ﺷﺄﻧﻪ ﺃﻥ ﻳﻔﺴﺪ ﻋﻠﻴﻬﺎ ﺣﻴﺎ‪‬ﺎ ﺍﻟﺰﻭﺟﻴﺔ‪ ،‬ﻭ " ﺃﻥ ﻳﺘﻮﱃ ﻋﻘﺪ ﺍﳌﺮﺃﺓ ﻭﱄ ﳍﺎ ﺧﺎﺹ ﺇﻥ‬
‫ﻛﺎﻥ ﺃﻭ ﻋﺎﻡ‪ ،‬ﻟﻴﻈﻬﺮ ﺃﻥ ﺍﳌﺮﺃﺓ ﱂ ﺗﺘﻮﻝ ﺍﻟﺮﻛﻮﻥ ﺇﱃ ﺍﻟﺮﺟﻞ ﻭﺣﺪﻫﺎ ﺩﻭﻥ ﻋﻠﻢ ﺫﻭﻳﻬﺎ‪ ،‬ﻷﻥ ﺫﻟـﻚ ﺃﻭﻝ‬
‫ﺍﻟﻔﺮﻭﻕ ﺑﲔ ﺍﻟﻨﻜﺎﺡ ﻭﺑﲔ ﺍﻟﺰﻧﺎ ﻭﺍﳌﺨﺎﺩﻧﺔ ﻭﺍﻟﺒﻐﺎﺀ ﻭﺍﻻﺳﺘﺒﻀﺎﻉ ﻓﺈ‪‬ﺎ ﻻ ﻳﺮﺿﻰ ﻬﺑﺎ ﺍﻷﻭﻟﻴﺎﺀ ﰲ ﻋـﺮﻑ‬
‫ﺍﻟﻨﺎﺱ ﺍﻟﻐﺎﻟﺐ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﻷﻥ ﺗﻮﱄ ﺍﻟﻮﱄ ﻋﻘﺪ ﻣﻮﻻﺗﻪ ﻳﻬﻴﺌﻪ ﺇﱃ ﺃﻥ ﻳﻜﻮﻥ ﻋﻮﻧﺎ ﻋﻠﻰ ﺣﺮﺍﺳـﺔ ﺣﺎﳍـﺎ‬
‫)‪(2‬‬
‫ﻭﺣﺼﺎﻧﺘﻬﺎ‪ .‬ﻭﺃﻥ ﺗﻜﻮﻥ ﻋﺸﲑﺗﻪ ﻭﺃﻧﺼﺎﺭﻩ ﻭﻏﺎﺷﻴﺘﻪ ﻭﺟﲑﺗﻪ ﻋﻮﻧﺎ ﻟﻪ ﰲ ﺍﻟﺬﺏ ﻋﻦ ﺫﻟﻚ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﳊﻴﺎﺓ ﺗﻜﺸﻒ ﻟﻨﺎ ﻳﻮﻣﻴﺎ ﻋﻦ ﻣﻌﺎﻧﺎﺓ ﺍﳌﺮﺃﺓ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﺮﺟﻞ ﻣﻦ ﺿـﺮﻭﺏ ﺍﻟـﺰﻭﺍﺝ‬
‫ﺍﻟﺬﻱ ﻳﻐﻴﺐ ﻋﻨﻪ ﺍﻟﻮﱄ‪ ،‬ﻭﻣﺎ ﺗﺘﻌﺮﺽ ﻟﻪ ﻣﻦ ﺇﻫﺎﻧﺔ ﻭﻗﺴﻮﺓ‪ ،‬ﻭﺇﻫﺪﺍﺭ ﳊﻘﻮﻗﻬﺎ‪ ،‬ﻭﺣﻘﻮﻕ ﺑﻨﻴﻬﺎ‪ ،‬ﻓﺎﺷﺘﺮﺍﻁ‬
‫ﺍﻟﻮﱄ ﺇﳕﺎ ﺟﺎﺀ ﻟﺘﺠﻨﻴﺐ ﺍﳌﺮﺃﺓ ﻣﺎ ﻳﻨﺠﻢ ﻋﻦ ﺯﻭﺍﺝ ﺗﻨﻌﺪﻡ ﻓﻴﻪ ﺍﻟﻜﻔﺎﺀﺓ ﺩﻳﻨﺎ ﻭﻣﻜﺎﻧﺔ ﻭﻣﺎﻻ‪.‬‬
‫‪-1‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ‪ ،‬ﺍﻵﻳﺔ ‪. 34‬‬
‫‪ -2‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ‪ ،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪ ،‬ﺹ ‪.158‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ "ﺗﻄﺒﻴﻘﻲ" ﺩﻭﺭ ﺍﻟﻠﻐﺔ ﻭ ﻣﻮﻗﻒ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻭ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﻭ ﺍﻷﺻﻮﻟﻴﺔ ﻭ ﺍﳌﻘﺎﺻﺪﻳﺔ ﻭ ﺗﻌﺮﻳﻔﺎ‪‬ﺎ ﻭ ﺗﻄﺒﻴﻘﺎﺕ ﻋﻠﻴﻬﺎ‪...‬‬
‫ﺩ( ﺍﳌﻬﺮ ﰲ ﺍﻹﺳﻼﻡ ﻟﻴﺲ ﻋﻮﺿﺎ ﻋﻦ ﺍﻟﺒﻀﻊ ‪ :‬ﻭﺇﳕﺎ ﻫﻮ ﺷﻌﺎﺭ ﺧﺎﺹ ﺑﺎﻟﻨﻜﺎﺡ ﻟﻠﺘﻤﻴﻴﺰ ﺑﻴﻨﻪ ﻭﺑـﲔ‬
‫ﺍﻟﻨﻜﺎﺡ ﻏﲑ ﺍﻟﺸﺮﻋﻲ‪.‬‬
‫ﻓـ" ﺍﳌﻬﺮ ﺷﻌﺎﺭ ﺍﻟﻨﻜﺎﺡ ﻷﻧﻪ ﺃﺛﺮ ﻣﻦ ﺍﳌﻌﺎﻣﻼﺕ ﺍﻟﻘﺪﳝﺔ ﻋﻨﺪ ﺍﻟﺒﺸﺮ ﺍﻟﱵ ﻛﺎﻥ ﺍﻟﻨﻜﺎﺡ ﻓﻴﻬﺎ ﺷـﺒﻴﻬﺎ‬
‫)‪(1‬‬
‫ﺑﺎﳌﻠﻚ "‪.‬‬
‫• " ﻟﻮ ﻛﺎﻥ ﻋﻮﺿﺎ ﻋﻦ ﻟﺮﻭﻋﻲ ﻓﻴﻪ ﻣﻘﺪﺍﺭ ﺍﳌﻨﻔﻌﺔ ﺍﳌﻌﻮﺽ ﻋﻨﻬﺎ ﻭﺗﻮﺟﺐ "‪.‬‬
‫ﲡﺪﺩ ﻣﻘﺪﺍﺭ ﻣﻦ ﺍﳌﺎﻝ ﻛﻠﻤﺎ ﲢﻘﻖ ﺃﻥ ﺍﳌﻘﺪﺍﺭ ﺍﳌﺒﺬﻭﻝ ﻗﺪ ﺍﺳﺘﻐﺮﻗﺘﻪ ﺍﳌﻨﺎﻓﻊ ﺍﳊﺎﺻﻠﺔ ﻟﻠﺮﺟﻞ ﰲ‬
‫ﻣﺪﺓ ﻣﻦ ﻣﺪﺩ ﺑﻘﺎﺀ ﺍﻟﺰﻭﺟﺔ ﰲ ﻋﺼﻤﺘﻪ‪ ،‬ﻣﺜﻞ ﻋﻮﺽ ﺍﻹﺟﺎﺭﺓ ‪.‬‬
‫)‪(2‬‬
‫• ﻭﻟﻮ ﻛﺎﻥ ﲦﻦ ﺍﳌﺮﺃﺓ ﻟﻮﺟﺐ ﺇﺭﺟﺎﻋﻬﺎ ﺇﻳﺎﻩ ﻟﻠﺰﻭﺝ ﻋﻨﺪ ﺍﻟﻄﻼﻕ"‪.‬‬
‫ﻓﻠﺘﻠﻚ ﺍﻷﺩﻟﺔ ﻣﺎ ﻳﺒﲔ ﺃﻧﻪ ﻻﺑﺪ ﻣﻦ ﺍﳌﻬﺮ ﰲ ﺍﻟﻨﻜﺎﺡ ﺍﻟﺸﺮﻋﻲ ﻻ ﻟﻜـﻮﻧﻪ ﻋـﻮﺿﺎ ﻋﻦ ﺍﻟﺒﻀﻊ‬
‫ﻭﺇﳕﺎ ﻫﻮ ﺿﺮﻭﺭﻱ ﻟﺘﻤﻴﻴﺰ ﺍﻟﻨﻜﺎﺡ ﺍﻟﺸـﺮﻋﻲ ﻋﻦ ﻏﲑﻩ ﻭﺫﻟﻚ ﻻﺳﺘﻴﻔﺎﺀ ﻣﻘﺎﺻﺪ ﺍﻟﺰﻭﺍﺝ ﰲ ﺍﻹﺳﻼﻡ‬
‫ﻭﺍﻟﱵ ﻣﻦ ﺑﻴﻨﻬﺎ ﻓﻴﻤﺎ ﻧﺮﻯ‪:‬‬
‫• ﺇﺛﺒﺎﺕ ﺍﺳﺘﻌﺪﺍﺩ ﺍﻟﺮﺟﻞ ﻟﻠﺘﻀﺤﻴﺔ ﻣﻦ ﺃﺟﻞ ﺍﳌﺮﺃﺓ ﻓﺎﳌﻬﺮ ﺍﳌﺒﺬﻭﻝ ﻗﻞ ﺃﻭ ﺃﻛﺜﺮ ﻫﻮ ﻭﺳﻴﻠﺔ‬
‫ﻹﺛﺒﺎﺕ ﺭﻏﺒﺔ ﺍﻟﺮﺟﻞ ﰲ ﺍﳌﺮﺃﺓ ﻭﺇﻋﻼﻥ ﻣﻨﻪ ﻋﻠﻰ ﺍﺳﺘﻌﺪﺍﺩﻩ ﻟﻺﻧﻔﺎﻕ ﻋﻠﻴﻬﺎ‪.‬‬
‫• ﻭ ﺍﳌﻬﺮ ﻭﺳﻴﻠﺔ ﻟﺘﺮﻏﻴﺐ ﺍﳌﺮﺃﺓ ﰲ ﻣﻌﺎﺷﺮﺓ ﺍﻟﺮﺟﻞ ﻭﻃﻤﺄﻧﺘﻬﺎ ﻋﻠﻰ ﺭﻏﺒﺘﻪ ﺍﻷﻛﻴـﺪﺓ ﰲ‬
‫ﻣﻌﺎﺷﺮ‪‬ﺎ ﺑﺎﳌﻌﺮﻭﻑ ﻭﲪﻠﻬﺎ ﻋﻠﻰ ﺃﻥ ﺗﻌﺎﺷﺮﻩ ﺑﺎﳌﺜﻞ‪.‬‬
‫• ﻭﺍﳌﻬﺮ ﻫﻮ ﻭﺳﻴﻠﺔ ﻟﺘﻜﺮﱘ ﺍﳌﺮﺃﺓ ﻭﺗﻌﺒﲑ ﻣﻦ ﺍﻟﺮﺟﻞ ﻋﻦ ﺍﻫﺘﻤﺎﻣﻪ ﻬﺑﺎ ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﺍﻟﻌﻠﻤﺎﺀ‬
‫" ﺍﻟﻨﻜﺎﺡ ﻣﺒﲏ ﻋﻠﻰ ﺍﳌﻜﺎﺭﻣﺔ ﻭﺍﻟﺒﻴﻊ ﻣﺒﲏ ﻋﻠﻰ ﺍﳌﻜﺎﻳﺴﺔ ")‪ (3‬ﻭﳏﻞ ﺍﻟﺘﻜﺮﱘ ﺍﻟﺬﻱ ﻫﻮ‬
‫ﰲ ﺍﳌﻬﺮ ﺇﳕﺎ ﻳﻜﻤﻦ ﰲ ﲤﻴﻴﺰ ﺍﻟﻨﻜﺎﺡ ﺍﻟﺸﺮﻋﻲ ﻋﻦ ﺍﻟﻨﻜﺎﺡ ﻏﲑ ﺍﻟﺸﺮﻋﻲ ﻣﺜﻞ ﺍﳌﺨﺎﺩﻧـﺔ‬
‫ﻭﻟﺬﻟﻚ ﺣﺮﻡ ﻧﻜﺎﺡ ﺍﻟﺸﻐﺎﺭ ﳋﻠﻮﻩ ﻣﻦ ﺍﳌﻬﺮ ﻻﻟﺘﺒﺎﺳﻪ ﺑﻨﻜﺎﺡ ﺍﳌﺨﺎﺩﻧﺔ‪.‬‬
‫• ﻭﺍﳌﻬﺮ ﻫﻮ ﻭﺳﻴﻠﺔ ﳊﻤﻞ ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﺣﺴﻦ ﻣﻌﺎﺷﺮﺗﻪ ﻟﻠﻤﺮﺃﺓ ﻭﺍﳊﺮﺹ ﻋﻠﻴﻬﺎ ﻭﻋـﺪﻡ‬
‫ﺍﻟﺘﻔﺮﻳﻂ ﻓﻴﻬﺎ ﺑﺴﻬﻮﻟﺔ ﻭﺃﻧﻪ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﺼﻞ ﺇﱃ ﺍﳌﺮﺃﺓ ﰲ ﻛﻞ ﺣﲔ ﻭﻣﱴ ﺷﺎﺀ ﺑﻞ‬
‫ﺇﻥ ﺫﻟﻚ ﻳﺘﻄﻠﺐ ﻣﻨﻪ ﺗﻀﺤﻴﺎﺕ ﻣﻦ ﺃﺟﻞ ﲨﻊ ﻣﻬﺮﻫﺎ ﻭﻣﻦ ﻫﻨﺎ ﻋﻠﻴﻪ‪ .‬ﺇﺫﺍ ﻣﺎ ﺗﺰﻭﺟﻬﺎ‬
‫ﺃﻥ ﳛﺮﺹ ﻋﻠﻴﻬﺎ ﻭﻻ ﻳﻔﺮﻁ ﻓﻴﻬﺎ ﺣﱴ ﻻ ﻳﻀﻄﺮ ﺇﱃ ﺗﻀﺤﻴﺎﺕ ﺟﺪﻳﺪﺓ ﻣﻦ ﺃﺟﻞ ﲨﻊ‬
‫ﻣﻬﺮ ﺍﻣﺮﺃﺓ ﺃﺧﺮﻯ‪.‬‬
‫‪ -1‬ﻧﻔﺲ ﺍﳌﺼﺪﺭ ‪ ،‬ﺹ ‪.159‬‬
‫‪ -2‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ‪ ،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪ ،‬ﺹ ‪.159‬‬
‫‪ -3‬ﻳﻨﻈﺮ ﻧﻔﺲ ﺍﳌﺼﺪﺭ ‪ ،‬ﺹ ‪.159‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ "ﺗﻄﺒﻴﻘﻲ" ﺩﻭﺭ ﺍﻟﻠﻐﺔ ﻭ ﻣﻮﻗﻒ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻭ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﻭ ﺍﻷﺻﻮﻟﻴﺔ ﻭ ﺍﳌﻘﺎﺻﺪﻳﺔ ﻭ ﺗﻌﺮﻳﻔﺎ‪‬ﺎ ﻭ ﺗﻄﺒﻴﻘﺎﺕ ﻋﻠﻴﻬﺎ‪...‬‬
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‫ﻭﺍﳌﻬﺮ ﻫﻮ ﻭﺳﻴﻠﺔ ﻟﻄﻤﺄﻧﺔ ﺃﻫﻞ ﺍﻟﺰﻭﺟﺔ ﻭﻋﺸﲑ‪‬ﺎ ﻣﻦ ﺃ‪‬ﺎ ﺻﺎﺭﺕ ﺇﱃ ﺭﺟﻞ ﺭﺍﻏـﺐ‬
‫ﻓﻴﻬﺎ ﻗﺎﺩﺭ ﻋﻠﻰ ﺍﻹﻧﻔﺎﻕ ﻋﻠﻴﻬﺎ ﻓﺘﺴﻜﻦ ﻧﻔﻮﺳﻬﻢ ﻭﺗﺘﺒﺪﺩ ﳐﺎﻭﻓﻬﻢ ﻭﻳﺘﺤﻤﻠﻮﻥ ﺃﱂ ﻓﺮﺍﻗﻬﺎ‬
‫ﻭﺍﻧﻔﺼﺎﳍﺎ ﻋﻨﻬﻢ‪.‬‬
‫ﺍﻟﺸﻬﺮﺓ ﻫﻲ ﺍﻟﻔﺎﺭﻕ ﺑﲔ ﺍﻟﻨﻜﺎﺡ ﺍﳌﺸﺮﻭﻉ ﻭﻏﲑﻩ ﻣﻦ ﺍﻷﻧﻜﺤﺔ ﻟﻘﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ‬
‫ﻑ‬
‫ﺿ ِﺮﺑ‪‬ﻮﺍ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺑِﺎﻟ ‪‬ﺪﻓﹸﻮ ِ‬
‫ﺡ ﻭ‪‬ﺍ ‪‬ﺟ ‪‬ﻌﻠﹸﻮﻩ‪ ‬ﻓِﻲ ﺍﹾﻟ ‪‬ﻤﺴ‪‬ﺎ ِﺟ ِﺪ ﻭ‪‬ﺍ ‪‬‬
‫ﻭﺳﻠﻢ )) ﹶﺃ ‪‬ﻋِﻠﻨ‪‬ﻮﺍ ‪‬ﻫﺬﹶﺍ ﺍﻟ‪‬ﻨﻜﹶﺎ ‪‬‬
‫(( )‪.(1‬‬
‫ƒ " ﻷﻥ ﺍﻹﺳﺮﺍﺭ ﺑﺎﻟﻨﻜﺎﺡ ﻳﻘﺮﺑﻪ ﻣﻦ ﺍﻟﺰﻧﺎ‪ ،‬ﻭﻷﻥ ﺍﻹﺳﺮﺍﺭ ﺑﻪ ﳛﻮﻝ ﺑﲔ ﺍﻟﻨﺎﺱ ﻭﺑﲔ ﺍﻟـﺬﺏ‬
‫)‪(2‬‬
‫ﻋﻨﻪ ﻭﺍﺣﺘﺮﺍﻣﻪ ﻭﻳﻌﺮﺽ ﺍﻟﻨﺴﻞ ﺇﱃ ﺍﺷﺘﺒﺎﻩ ﺃﻣﺮﻩ‪ ،‬ﻭﻳﻨﻘﺺ ﻣﻦ ﻣﻌﲎ ﺣﺼﺎﻧﺔ ﺍﳌﺮﺃﺓ"‪.‬‬
‫ƒ ﻭﳓﻦ ﻧﺮﻯ ﺃﻥ ﺷﻬﺮﺓ ﺍﻟﺰﻭﺍﺝ ﻣﺸﺘﺮﻃﺔ ﻟﺘﺤﻘﻴﻖ ﻣﻘﺎﺻﺪ ﺍﻟﻨﻜﺎﺡ ﻛﻤﺎ ﺃﺭﺍﺩﺗﻪ ﺍﻟﺸﺮﻳﻌﺔ ﻭﺍﻟﱵ‬
‫ﻣﻦ ﺑﻴﻨﻬﺎ ‪:‬‬
‫• ﺗﺮﻏﻴﺐ ﺍﻟﺸﺒﺎﺏ ﰲ ﺍﻟﺰﻭﺍﺝ ﻭﺣﺜﻬﻢ ﻋﻠﻴﻪ ﲟﺎ ﺗﻀﻔﻴﻪ ﺷﻬﺮﺓ ﺍﻟﺰﻭﺍﺝ ﻣﻦ ﻣﺮﺡ ﻭﺗﻜـﺮﱘ‬
‫ﻟﻠﺰﻭﺟﲔ‪.‬‬
‫• ﺻﺮﻑ ﺍﻫﺘﻤﺎﻡ ﺍﻟﻔﺘﻴﺎﺕ ﻋﻦ ﺍﻟﺮﺟﻞ ﺍﻟﺬﻱ ﺗﺰﻭﺝ ﺇﱃ ﻏﲑﻩ ﻣﻦ ﺍﻟﺮﺟﺎﻝ ﻭﻋﺪﻡ ﺍﻟﺘﻌﻠـﻖ‬
‫ﺑﺄﻣﻞ ﻛﺎﺫﺏ ﺇﺫ ﳛﺪﺙ ﺃﻥ ﲢﺐ ﺇﻣﺮﺃﺓ ﺭﺟﻼ ﻭﺗﻘﻒ ﻧﻔﺴﻬﺎ ﻋﻠﻴﻪ ﻭﺗﻌﻠﻞ ﻋﺪﻡ ﺗﻘﺪﻣـﻪ‬
‫ﺇﻟﻴﻬﺎ ﺑﺄﻋﺬﺍﺭ ﳐﺘﻠﻔﺔ ﺇﻻ ﻋﺪﻡ ﺍﻟﺮﻏﺒﺔ ﻓﻴﻬﺎ‪ ،‬ﻓﺈﺫﺍ ﻣﺎ ﺍﺷﺘﻬﺮ ﺯﻭﺍﺟﻪ ﻋﻠﻤﺖ ﺃﻥ ﻻ ﺭﻏﺒﺔ ﻟﻪ‬
‫ﻓﻴﻬﺎ‪ ،‬ﻓﺘﺤﻮﻝ ﺍﻫﺘﻤﺎﻣﻬﺎ ﺇﱃ ﻏﲑﻩ‪.‬‬
‫• ﲪﺎﻳﺔ ﺍﳌﺮﺃﺓ ﺫﺍ‪‬ﺎ ﻣﻦ ﺍﻟﻮﻗﻮﻉ ﰲ ﺣﺒﺎﺋﻞ ﺍﻟﺮﺟﺎﻝ ﺍﳌﺘﺰﻭﺟﲔ ﻓﻘﺪ ﻳﺘﻘﺪﻡ ﺇﻟﻴﻬـﺎ ﺭﺟـﻞ‬
‫ﻣﺘﺰﻭﺝ ‪ ،‬ﻭﻳﻄﻠﺐ ﻣﻨﻬﺎ ﺍﻟﺰﻭﺍﺝ‪ ،‬ﻓﺈﻥ ﻛﺎﻧﺖ ﳑﻦ ﻻ ﳛﺘﻤﻠﻦ ﺍﻟﻀﺮﺓ ﺍﺣﺘﺎﻃﺖ ﻟﻨﻔﺴﻬﺎ‬
‫ﻭﺍﻣﺘﻨﻌﺖ ﻋﻨﻪ‪.‬‬
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‫ﲪﻞ ﺍﻟﻨﺴﺎﺀ ﻋﻠﻰ ﺍﻻﻣﺘﻨﺎﻉ ﻋﻦ ﺇﻳﺬﺍﺀ ﺑﻌﻀﻬﻦ ﺑﻌﻀﺎ ﻓﺎﳊﺮﺓ ﻛﻤﺎ ﻻ ﲢﺐ ﺃﻥ ﺗـﻀﺎﺭ‪،‬‬
‫ﻭﻻ ﺗﺮﻳﺪ ﺃﻥ ﺗﻜﻮﻥ ﺿﺮﺓ ﻟﻐﲑﻫﺎ‪.‬‬
‫ﺻﺮﻑ ﺍﻫﺘﻤﺎﻡ ﺍﻟﺸﺒﺎﺏ ﻋﻦ ﺍﳌﺮﺃﺓ ﺍﳌﺘﺰﻭﺟﺔ ﺇﱃ ﻏﲑﻫﺎ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﻓﻘﺪ ﺗﻜـﻮﻥ ﻫـﺬﻩ‬
‫ﺍﳌﺮﺃﺓ ﳏﻞ ﺍﻫﺘﻤﺎﻡ ﺭﺟﻞ ﻓﺈﺫﺍ ﻣﺎ ﻋﻠﻢ ﺑﺰﻭﺍﺟﻬﺎ ﲢﻮﻝ ﻋﻨﻬﺎ ﺇﱃ ﻏﲑﻫﺎ‪.‬‬
‫‪ -1‬ﺍﻟﺘﺮﻣﺬﻱ ‪ ،‬ﺍﻟﺴﻨﻦ ‪ ،‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﻨﻜﺎﺡ ‪ ،‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ ‪.1009‬‬
‫‪ -2‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ‪ ،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪ ،‬ﺹ ‪.160‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ "ﺗﻄﺒﻴﻘﻲ" ﺩﻭﺭ ﺍﻟﻠﻐﺔ ﻭ ﻣﻮﻗﻒ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻭ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﻭ ﺍﻷﺻﻮﻟﻴﺔ ﻭ ﺍﳌﻘﺎﺻﺪﻳﺔ ﻭ ﺗﻌﺮﻳﻔﺎ‪‬ﺎ ﻭ ﺗﻄﺒﻴﻘﺎﺕ ﻋﻠﻴﻬﺎ‪...‬‬
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‫ﲪﻞ ﺍ‪‬ﺘﻤﻊ ﻋﻠﻰ ﺍﻟﺘﻜﺎﻓﻞ ﻣﻊ ﺍﻷﺳﺮﺓ ﺍﳉﺪﻳﺪﺓ ﻣﺎﺩﻳﺎ ﻭﺃﺧﻼﻗﻴﺎ ﺇﺫ ﺍﻟﻨﻜﺎﺡ ﻣـﺴﺆﻭﻟﻴﺔ‬
‫ﻭﺗﺒﻌﺎﺕ ﻭﺍﻟﻔﺮﺩ ﻗﺪ ﻳﻌﺠﺰ ﻭﻋﻠﻢ ﺍ‪‬ﺘﻤﻊ ﺑﺎﻟﺰﻭﺍﺝ ﳛﻔﺰﻩ ﺇﱃ ﺍﳌﺴﺎﻋﺪﺓ ﻋﻨـﺪ ﺍﻟـﺰﻭﺍﺝ‬
‫ﻭﺑﻌﺪﻩ‪.‬‬
‫ﺗﻠﻚ ﻫﻲ ﺑﻌﺾ ﺍﳌﻘﺎﺻﺪ ﺍﻟﱵ ﺗﺮﻣﻲ ﺇﻟﻴﻬﺎ ﺷﻬﺮﺓ ﺍﻟﺰﻭﺍﺝ ﻓﻴﻤﺎ ﻧﺮﻯ ﻭﻻ ﺷﻚ ﺃﻥ ﻫﻨﺎﻙ‬
‫ﻣﻘﺎﺻﺪ ﺃﺧﺮﻯ ﻭﻟﻌﻠﻬﺎ ﺃﻋﻈﻢ‪ ،‬ﻭﺃﺟﻞ ﳑﺎ ﺫﻛﺮﻧﺎﻩ‪ ،‬ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺒﻌﺾ ﺍﻟﻘﻮﺍﻋﺪ‬
‫ﺍﳌﻘﺎﺻﺪﻳﺔ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺎﻟﻨﻜﺎﺡ ﻭﺍﳌﻘﺎﺻﺪ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻟﱵ ﺗﻮﺟﺒﻬﺎ‪ .‬ﻭﻟﻨﺎ ﺍﻵﻥ ﺃﻥ ﻧﺒﲔ ﻟﺒﻌﺾ‬
‫ﺍﻟﻘﻮﺍﻋﺪ ﺍﳌﻘﺎﺻﺪﻳﺔ ﺍﻟﱵ ﲢﻜﻢ ﺁﺻﺮﺓ ﺍﻟﻨﺴﺐ ﺑﺎﻋﺘﺒﺎﺭﻩ ﻧﺘﻴﺠﺔ ﺗﺘﺮﺗﺐ ﻋﻠﻰ ﻗﻴﺎﻡ ﺍﻟﻌﻼﻗﺔ‬
‫ﺍﻟﺰﻭﺟﻴﺔ‪.‬‬
‫ﻓﻤﺎ ﻫﻲ ﺗﻠﻚ ﺍﻟﻘﻮﺍﻋﺪ ؟ ﻭﻣﺎ ﺍﳌﻘﺎﺻﺪ ﺍﻟﱵ ﺗﻔﺮﺿﻬﺎ ؟‬
‫ﺃ‪ -‬ﻣﺎ ﻛﺎﻥ ﻣﻦ ﻧﺴﺐ ﻗﺒﻞ ﺍﻹﺳﻼﻡ ﻓﻬﻮ ﻣﻮﻛﻮﻝ ﺇﱃ ﺛﻘﺔ ﺃﻫﻠﻪ ﺑﻪ‪ .‬ﻭﻣﺎ ﻛﺎﻥ ﻣﻦ‬
‫ﻧﺴﺐ ﺑﻌﺪ ﺍﻹﺳﻼﻡ ﻓﻼ ﺍﻋﺘﺮﺍﻑ ﺑﺒﻨﻮﺓ ﺇﻻ ﺇﺫﺍ ﺗﺮﺗﺐ ﻋﻠﻰ ﺍﺗﺼﺎﻝ ﺍﻟﺰﻭﺟﲔ ﺑﻌﻘﺪﺓ‬
‫ﺍﻟﻨﻜﺎﺡ ﻭﻓﻖ ﻗﻮﺍﻋﺪﻩ ﺍﻟﱵ ﺣﺪﺩﻫﺎ ﺍﻹﺳﻼﻡ‪.‬‬
‫ﻭﻃﺒﻘﺎ ﳍﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ﻓﺈﻧﻪ ﻟﻮ ﺍﻓﺘﺮﺿﻨﺎ ﺩﺧﻮﻝ ﺭﺟﻞ ﺃﻭﺭﻭﰊ ﺃﻭ ﻭﺛﲏ ﺇﱃ ﺍﻹﺳﻼﻡ ﰲ ﻋﺼﺮﻧﺎ‬
‫ﻭﻛﺎﻥ ﻗﺪ ﺳﺒﻖ ﻟﻪ ﺍﻹﳒﺎﺏ ﻓﺈﻥ ﺻﻠﺔ ﺍﻟﻘﺮﺍﺑﺔ ﺑﻴﻨﻪ ﻭﺑﲔ ﻧﺴﻠﻪ ﻻ ‪‬ﺪﺭ ﺑﺪﺧﻮﻟﻪ ﺍﻹﺳﻼﻡ ﺑﻞ ﺗﺒﻘﻰ ﻗﺎﺋﻤﺔ‬
‫ﻣﻦ ﺣﻴﺚ ﺇﻥ ﺛﻘﺘﻪ ﰲ ﻧﺴﻠﻪ ﻣﻮﻛﻮﻟﺔ ﺇﱃ ﻋﺎﺩﺍﺕ ﳎﺘﻤﻌﻪ ﺍﻷﺻﻠﻲ‪ .‬ﻟﻜﻦ ﺫﻟﻚ ﻻ ﻳﻌﲏ ﺑﻘﺎﺀ ﺣﻘﻬﻢ ﰲ‬
‫ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻦ ﻛﺴﺒﻪ ﻷﻥ ﺫﻟﻚ ﻳﺘﻄﻠﺐ ﺍﺷﺘﺮﺍﻛﻬﻢ ﰲ ﺍﳌﻠﺔ ﻓﺈﻥ ﺃﺳﻠﻤﻮﺍ ﺣﻖ ﳍﻢ ﺇﺭﺛﻪ ﲝﻜﻢ ﺍﻟﺒﻨﻮﺓ ﻭﺇﻥ‬
‫ﱂ ﺗﺘﻢ ﻭﻓﻖ ﻗﻮﺍﻋﺪ ﺍﻟﻨﻜﺎﺡ ﺍﻟﺸﺮﻋﻲ ﰲ ﺍﻹﺳﻼﻡ ﻷﻧﻪ ﺃﳒﺒﻬﻢ ﻭﻫﻮ ﺟﺎﻫﻞ ﻬﺑﺎ ﻓﺤﻜﻤﻪ ﻫﻨﺎ ﺣﻜﻢ‬
‫ﺍﳉﺎﻫﻠﻴﺔ‪ .‬ﻭﺇﻥ ﺑﻘﻮﺍ ﻋﻠﻰ ﺩﻳﺎﻧﺘﻬﻢ ﻓﻼ ﺇﺭﺙ ﺑﻴﻨﻬﻢ ﻷﻥ ﺍﻟﻘﺎﻋﺪﺓ ﺗﻘﻮﻝ ‪ " :‬ﻻ ﺗﻮﺍﺭﺙ ﺑﲔ ﻣﻠﺘﲔ "‪.‬‬
‫ﺴ ِﻠ ‪‬ﻢ ((‬
‫ﺴ ِﻠﻢ‪ ‬ﺍﹾﻟﻜﹶﺎ ِﻓ ‪‬ﺮ ‪‬ﻭﻟﹶﺎ ﺍﹾﻟﻜﹶﺎ ِﻓﺮ‪ ‬ﺍﹾﻟﻤ‪ ‬‬
‫ﻭﻟﻘﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ ‪)) :‬ﻟﹶﺎ ‪‬ﻳ ِﺮﺙﹸ ﺍﹾﻟﻤ‪ ‬‬
‫)‪(1‬‬
‫ﺃﻣﺎ ﺗﻌﻠﻴﻖ ﺻﺤﺔ ﺍﻟﻨﺴﺐ ﺑﻌﺪ ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﺍﺗﺼﺎﻝ ﺍﻟﺰﻭﺟﲔ ﺑﻌﻘﺪﺓ ﺍﻟﻨﻜﺎﺡ ﻭﻓﻘﺎ ﻟﻘﻮﺍﻋﺪ ﺍﻟﻨﻜﺎﺡ‬
‫ﺍﻟﺸﺮﻋﻴﺔ ﻓﻤﺮﺩﻩ ﺇﱃ ﺃﻥ ‪ ":‬ﺣﻔﻆ ﺍﻟﻨﺴﺐ ﺍﻟﺮﺍﺟﻊ ﺇﱃ ﺻﺪﻕ ﺍﻧﺘﺴﺎﺏ ﺍﻟﻨﺴﻞ ﺇﱃ ﺃﺻﻠﻪ ﺳﺎﺋﻖ ﺍﻟﻨﺴﻞ ﺇﱃ‬
‫ﺍﻟﱪ ﺑﺄﺻﻠﻪ ﻭﺍﻷﺻﻞ ﺇﱃ ﺍﻟﺮﺃﻓﺔ ﻭﺍﳊﻨﻮ ﻋﻠﻰ ﻧﺴﻠﻪ ﺳﻮﻗﺎ ﺟﺒﻠﻴﺎ ﻭﻟﻴﺲ ﺃﻣﺮﺍ ﻭﳘﻴﺎ ﻓﺤﺮﺹ ﺍﻟﺸﺮﻳﻌﺔ ﻋﻠﻰ‬
‫ﺣﻔﻆ ﺍﻟﻨﺴﺐ ﻭﲢﻘﻴﻘﻪ ﻭﺭﻓﻊ ﺍﻟﺸﻚ ﻋﻨﻪ ﻧﺎﻇﺮﺍ ﺇﱃ ﻣﻌﲎ ﻋﻈﻴﻢ ﻧﻔﺴﺎﱐ ﻣﻦ ﺃﺳﺮﺍﺭ ﺍﻟﺘﻜﻮﻳﻦ ﺍﻹﳍﻲ‬
‫ﻋﻼﻭﺓ ﻋﻠﻰ ﻣﺎ ﰲ ﻇﺎﻫﺮﻩ ﻣﻦ ﺇﻗﺮﺍﺭ ﻧﻈﺎﻡ ﺍﻟﻌﺎﺋﻠﺔ ﻭﺩﺭﺀ ﺃﺳﺒﺎﺏ ﺍﳋﺼﻮﻣﺎﺕ ﺍﻟﻨﺎﺷﺌﺔ ﻋﻦ ﺍﻟﻐﲑﺓ ﺍ‪‬ﺒﻮﻟﺔ‬
‫‪2‬‬
‫ﻋﻠﻴﻬﺎ ﺍﻟﻨﻔﻮﺱ ﻭﻋﻦ ﺗﻄﺮﻕ ﺍﻟﺸﻚ ﻣﻦ ﺍﻷﺻﻮﻝ ﰲ ﺍﻧﺘﺴﺎﺏ ﺍﻟﻨﺴﻞ ﺇﻟﻴﻬﺎ ﻭﺍﻟﻌﻜﺲ‪".‬‬
‫‪ -1‬ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﺍﻟﺼﺤﻴﺢ ‪ ،‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﻔﺮﺍﺋﺾ ‪ ،‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ ‪.6267‬‬
‫‪ -2‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ‪ ،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪ ،‬ﺹ ‪.162 :‬‬
‫‪266‬‬
‫ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ "ﺗﻄﺒﻴﻘﻲ" ﺩﻭﺭ ﺍﻟﻠﻐﺔ ﻭ ﻣﻮﻗﻒ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻭ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﻭ ﺍﻷﺻﻮﻟﻴﺔ ﻭ ﺍﳌﻘﺎﺻﺪﻳﺔ ﻭ ﺗﻌﺮﻳﻔﺎ‪‬ﺎ ﻭ ﺗﻄﺒﻴﻘﺎﺕ ﻋﻠﻴﻬﺎ‪...‬‬
‫ﻭﻗﺪ ﺃﺻﺎﺏ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﰲ ﻛﻞ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﻣﻦ ﺍﳌﻘﺎﺻﺪ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻟﱵ ﺗﺘﺮﺗﺐ‬
‫ﻋﻠﻰ ﺭﺑﻂ ﺻﺤﺔ ﺍﻟﻨﺴﺐ ﰲ ﺍﻹﺳﻼﻡ ﺑﻌﻘﺪﺓ ﺍﻟﻨﻜﺎﺡ ﻭﻓﻖ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﱵ ﺳﻨﻬﺎ ﺍﻹﺳﻼﻡ ﻭﻧﻀﻴﻒ ﺇﻟﻴﻬﺎ‬
‫ﻛﺬﻟﻚ‪ .‬ﲢﻤﻴﻞ ﺍﻟﺰﻭﺝ ﻣﺴﺆﻭﻟﻴﺔ ﲢﺼﲔ ﺯﻭﺟﺘﻪ ﻓﻠﻮ ﺣﺪﺙ ﺃﻥ ﺯﻟﺖ ﺯﻭﺟﺘﻪ ﻓﻠﻴﺲ ﻟﻪ ﺃﻥ ﻳﺘﻨﻜـﺮ‬
‫ﺵ ‪‬ﻭِﻟ ﹾﻠﻌ‪‬ﺎ ِﻫ ِﺮ‬
‫ﳌـﺎ ﺃﳒﺒﺘـﻪ ﻭﻟـﻮ ﱂ ﻳﻜﻦ ﻣﻨﻪ ﻷﻥ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ‪ " :‬ﺍﹾﻟ ‪‬ﻮﹶﻟﺪ‪ِ ‬ﻟ ﹾﻠ ِﻔﺮ‪‬ﺍ ِ‬
‫ﺤ‪‬‬
‫ﺍﹾﻟ ‪‬‬
‫ﺠﺮ‪ (1)" ‬ﻓﺰﻟﻠﻬﺎ ﻣﻦ ﺗﻘﺼﲑﻩ ﻫﻮ ﰲ ﺍﻟﺬﺏ ﻋﻨﻬﺎ ﻭﺑﺬﻟﻚ ﻳﺘﺤﻤﻞ ﻣﺴﺆﻭﻟﻴﺘﻪ ‪.‬‬
‫• ﲢﻤﻴﻞ ﺍﻟﺰﻭﺝ ﻣﺴﺆﻭﻟﻴﺔ ﺍﻷﺑﻮﺓ ﺍﳊﻘﺔ ﻗﺒﻞ ﻧﺴﻠﻪ ﻓﻤﱴ ﺗﻴﻘﻦ ﺃﻧﻪ ﻻ ﺷﺮﻳﻚ ﻟﻪ ﰲ ﻧﺴﻠﻪ‬
‫ﺃﺧﻠﺺ ﻧﻴﺘﻪ ﰲ ﺗﺮﺑﻴﺘﻪ ﻭﺑﺬﻝ ﻗﺼﺎﺭﻯ ﺟﻬﺪﻩ ﰲ ﺗﻮﻓﲑ ﺃﺳﺒﺎﺏ ﺍﳊﻴﺎﺓ ﺍﻟﻜﺮﳝﺔ ﻟﻪ‪.‬‬
‫• ﺗﺄﻣﲔ ﺣﻖ ﺍﻟﺰﻭﺟﺔ ﻭﻧﺴﻠﻪ ﰲ ﺍﻟﻨﻔﻘﺔ ‪.‬‬
‫• ﺗﺜﺒﻴﺖ ﺣﻖ ﺍﻟﻨﺴﻞ ﻓﻴﻤﺎ ﳚﺐ ﻟﻪ ﻣﻦ ﻣﲑﺍﺙ ‪.‬‬
‫• ﲪﻞ ﺍﻟﺰﻭﺝ ﻋﻠﻰ ﺍﻻﺟﺘﻬﺎﺩ ﰲ ﺣﺴﻦ ﺗﺮﺑﻴﺔ ﺍﻟﻨﺴﻞ ﻟﻴﺤﻲ ﺫﻛﺮﻩ ﻭﳛﺼﻞ ﺃﺟﺮﻩ ﻟﻘﻮﻟـﻪ‬
‫ﺕ ﺍﹾﻟِﺈ‪‬ﻧﺴ‪‬ﺎ ﹸﻥ ﺍ‪‬ﻧ ﹶﻘ ﹶﻄ ‪‬ﻊ ‪‬ﻋ‪‬ﻨﻪ‪ ‬ﻋ ‪‬ﻤﻠﹸﻪ‪ِ ‬ﺇﻟﱠﺎ ِﻣ ‪‬ﻦ ﹶﺛﻠﹶﺎﹶﺛ ٍﺔ ِﺇﻟﱠـﺎ ﻣِـ ‪‬ﻦ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ِ ":‬ﺇﺫﹶﺍ ﻣ‪‬ﺎ ‪‬‬
‫)‪(2‬‬
‫ﺻ ‪‬ﺪﹶﻗ ٍﺔ ﺟ‪‬ﺎ ِﺭ‪‬ﻳ ٍﺔ ﹶﺃ ‪‬ﻭ ِﻋ ﹾﻠ ٍﻢ ﻳ‪‬ﻨ‪‬ﺘ ﹶﻔﻊ‪ِ ‬ﺑ ِﻪ ﹶﺃ ‪‬ﻭ ‪‬ﻭﹶﻟ ٍﺪ ﺻ‪‬ﺎِﻟ ٍﺢ ‪‬ﻳ ‪‬ﺪﻋ‪‬ﻮ ﹶﻟﻪ‪." ‬‬
‫‪‬‬
‫• ﺗﺄﻣﲔ ﺣﻖ ﺍ‪‬ﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ ﰲ ﺍﳊﺼﻮﻝ ﻋﻠﻰ ﺃﻋﻀﺎﺀ ﺻﺎﳊﲔ ﻓﺈﺫﺍ ﻣﺎ ﻭﺛﻖ ﺍﻟﺮﺟﻞ ﰲ‬
‫ﻧﺴﻠﻪ ﺃﺣﺴﻦ ﺗﺮﺑﻴﺘﻪ ﻭﻛﺎﻧﺖ ﻧﺘﻴﺠﺔ ﺫﻟﻚ ﺣﺼﻮﻝ ﺍ‪‬ﺘﻤﻊ ﻋﻠﻰ ﺃﻋﻀﺎﺀ ﺻﺎﳊﲔ ﻳﺒﻨﻮﻥ‬
‫ﳎﺪﻩ ﻭﻳﺮﻓﻌﻮﻥ ﺫﻛﺮﻩ‪.‬‬
‫ﺏ( ﳛﺮﻡ ﻛﻞ ﺯﻭﺍﺝ ﻳﺘﺮﺗﺐ ﻋﻠﻴﻪ ﺇﻫﺪﺍﺭ ﺭﺍﺑﻄﺔ ﺍﻟﻘﺮﺍﺑﺔ ﻭﺍﻟﺬﻫﺎﺏ ﺑﻘﺪﺳﻴﺘﻬﺎ ﻭﳜﻞ ﲝﻴﺎﺀ ﺍﻟﺰﻭﺟﲔ‬
‫ﻭﺫﻟﻚ ﺣﻔﺎﻇﺎ ﻋﻠﻰ ﻫﻴﺒﺔ ﺍﻟﻘﺮﺍﺑﺔ ﻭﺻﻠﺔ ﺍﻟﻨﺴﺐ‪.‬‬
‫ﻭﻭﻓﻘﺎ ﳍﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ﰲ ﻛﺎﻥ ﲢﺮﱘ ﺍﻟﺰﻭﺍﺝ ﺑﺎﶈﺮﻣﺎﺕ ﺑﺎﻟﻨﺴﺐ ﻣﻦ ﺍﻷﺻﻮﻝ ﻭﺍﻟﻔﺮﻭﻉ ‪:‬‬
‫ﻭ" ﻧﺸﺄ ﻋﻦ ﻗﺪﺍﺳﺔ ﺁﺻﺮﺓ ﺍﻟﻘﺮﺍﺑﺔ ﺇﻛﺴﺎﺅﻫﺎ ﺇﻫﺎﺏ ﺍﳊﺮﻣﺔ ﻭﺍﻟﻮﻗﺎﺭ‪ .‬ﻓﻘﺮﺭﺕ ﺍﻟﺸﺮﻳﻌﺔ ﻣﻌـﲎ ﺍﶈﺮﻣﻴـﺔ‬
‫ﺑﺎﻟﻨﺴﺐ ﻭﻫﻮ ﲢﺮﱘ ﺍﻷﺻﻮﻝ ﻭﺍﻟﻔﺮﻭﻉ ﰲ ﺍﻟﻨﻜﺎﺡ ﺣﱴ ﺗﻜﻮﻥ ﺍﻟﻘﺮﺍﺑﺔ ﺍﻟﺘﺎﻣﺔ ﻣﺮﻣﻮﻗﺔ ﺑﻌﲔ ﻣﻠﺆﻫﺎ ﻋﻈﻤﺔ‬
‫)‪(3‬‬
‫ﻭﻭﻗﺎﺭ ﻭﺣﺐ ﲜﻼﻝ ﻻ ﳜﺎﻟﻄﻪ ﺷﻲﺀ ﻣﻦ ﻣﻌﲎ ﺍﻟﻠﻬﻮ ﻭﺍﻟﺸﻬﻮﺓ "‪.‬‬
‫• "ﺣﻴﺚ ﻛﺎﻥ ﻣﻌﻈﻢ ﺍﻟﻘﺼﺪ ﻣﻦ ﺍﻟﻨﻜﺎﺡ ﺍﻻﺳﺘﻤﺘﺎﻉ ﻛﺎﻧﺖ ﳐﺎﻟﻄﺔ ﺍﻟﺰﻭﺟﲔ ﻏﲑ ﺧﺎﻟﻴﺔ‬
‫ﻣﻦ ﻧﺒﺬ ﺍﳊﻴﺎﺀ‪ ،‬ﻭﺫﻟﻚ ﻳﻨﺎﰲ ﻣﺎ ﺗﻘﺘﻀﻴﻪ ﺍﻟﻘﺮﺍﺑﺔ ﻣﻦ ﺍﻟﻮﻗﺎﺭ ﻷﺣﺪ ﺍﳉﺎﻧﺒﲔ ﻭ ﺍﻹﺣﺘﺸﺎﻡ‬
‫‪ -1‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﺣﻜﺎﻡ ‪،‬ﺣﺪﻳﺚ ﺭﻗﻢ ‪ . 6646‬ﻭ ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ ‪ :‬ﻛﺘﺎﺏ ﺍﻟﻨﻜﺎﺡ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ ‪، 1996‬‬
‫‪ -2‬ﺃﰊ ﺑﻜﺮ ﺑﻦ ﺍﳊﺴﻦ ﺍﻟﺒﻴﻬﻘﻲ‪ ،‬ﺷﻌﺐ ﺍﻹﳝﺎﻥ‪ ،‬ﺑﺎﺏ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻓﺼﻞ ﰲ ﺍﻻﺧﺘﻴﺎﺭ ﰲ ﺻﺪﻗﺔ ﺍﻟﺘﻄﻮﻉ ﺭﻗﻢ ﺍﳊﺪﻳﺚ ‪ ،3447‬ﻡ‪ ،3‬ﻁ‪ ،1‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ‬
‫ﺍﻟﻌﻠﻤﻴﺔ ﺑﲑﻭﺕ ‪1410‬ﻫـ‪1990 ،‬ﻡ‪ ،‬ﺹ ‪ .247‬ﻣﺴﻨﺪ ﺍﻻﻣﺎﻡ ﺃﲪﺪ ‪ ،‬ﻛﺘﺎﺏ ﺑﺎﻗﻲ ﻣﺴﻨﺪ ﺍﳌﻜﺜﺮﻳﻦ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ ‪. 8489‬ﻭ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪،‬‬
‫ﻛﺘﺎﺏ ﺍﻟﻮﺻﻴﺔ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ ‪. 3084‬‬
‫‪ -3‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ‪ ،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪ ،‬ﺹ ‪.162‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ "ﺗﻄﺒﻴﻘﻲ" ﺩﻭﺭ ﺍﻟﻠﻐﺔ ﻭ ﻣﻮﻗﻒ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻭ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﻭ ﺍﻷﺻﻮﻟﻴﺔ ﻭ ﺍﳌﻘﺎﺻﺪﻳﺔ ﻭ ﺗﻌﺮﻳﻔﺎ‪‬ﺎ ﻭ ﺗﻄﺒﻴﻘﺎﺕ ﻋﻠﻴﻬﺎ‪...‬‬
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‫ﻟﻜﻠﻴﻬﻤﺎ‪ .‬ﻭﺫﻟﻚ ﻇﺎﻫﺮ ﰲ ﺃﺻﻮﻝ ﺍﻟﺸﺨﺺ ﻭﻓﺮﻭﻋﻪ ﻭﰲ ﺻﻨﻮﺍﻥ ﺃﺻﻮﻟﻪ ﻣـﻦ ﻋﻤـﺔ‬
‫ﺃﻭﺧﺎﻟﺔ‪ .‬ﻭﺃﻣﺎ ﺻﻨﻮﺍﻥ ﺍﻟﺸﺨﺺ ﻭﻫﻢ ﺍﻹﺧﻮﺓ ﻭﺍﻷﺧﻮﺍﺕ ﻓﻠﻘﺼﺪ ﺇﳚﺎﺩ ﻣﻌﲎ ﺍﻟﻮﻗـﺎﺭ‬
‫ﺑﻴﻨﻬﻤﺎ "‪ (1).‬ﻟﻜﻨﻨﺎ ﻧﺮﻯ ﺃﻥ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ﺗﺘﻌﺪﻯ ﺫﻟﻚ ﺇﱃ ﻣﻘﺎﺻﺪ ﺷـﺮﻋﻴﺔ ﺃﺧـﺮﻯ‬
‫ﻛﺜﲑﺓ ﻧﺬﻛﺮ ﻣﻨﻬﺎ ‪:‬‬
‫ﺍﳊﻔﺎﻅ ﻋﻠﻰ ﺟﻮﺩﺓ ﺍﻟﻨﺴﻞ ﻭﺳﻼﻣﺘﻪ ﻓﻘﺪ ﺃﺩﺭﻙ ﺍﻟﻌﺮﺏ ﰲ ﺟﺎﻫﻠﻴﺘـﻬﻢ ﺃﻥ ﺍﻟـﺰﻭﺍﺝ‬
‫ﺑﺎﻟﻘﺮﺍﺑﺔ ﺍﻟﻜﺒﲑﺓ ﻳﻀﻮﻱ ﺍﻟﻨﺴﻞ ﻭﻳﻀﻌﻔﻪ ﻭﺃﻛﺪﻩ ﺍﻟﻄﺐ ﺍﳊﺪﻳﺚ‪.‬‬
‫ﺍﳊﻔﺎﻅ ﻋﻠﻰ ﲤﺎﺳﻚ ﺍﻷﺳﺮﺓ ﺍﳋﺎﺻﺔ ﻭﺍﻟﻌﺎﻣﺔ ﻭﻗﻄﻌﺎ ﻟﻸﺳﺒﺎﺏ ﺍﻟﱵ ﺗﺆﺩﻱ ﺇﱃ ﺣﺪﻭﺙ‬
‫ﺍﻟﺘﻨﺎﻓﺮ ﻭﺍﻟﺸﻘﺎﻕ ﻭﻫﻮ ﺧﻄﺮ ﺟﺪ ﳏﺘﻤﻞ ﺣﻴﻨﻤﺎ ﻳﺘﺰﻭﺝ ﺍﻟﺮﺟﻞ ﻣﻦ ﺭﺑﻴﺒﺘﻪ ‪ ،‬ﺃﻭ ﳚﻤﻊ‬
‫ﺑﲔ ﺍﻟﺰﻭﺟﺔ ﻭﻋﻤﺘﻬﺎ ﺃﻭ ﺑﲔ ﺍﻷﺧﺘﲔ‪.‬‬
‫ﺍﻟﺴﻤﻮ ﺑﺎﻟﺮﺍﺑﻄﺔ ﺍﻟﻌﺎﺋﻠﻴﺔ ﻭﺑﻨﺎﺅﻫﺎ ﻋﻠﻰ ﻗﻴﻢ ﻻ ﺗﺴﺘﻨﺪ ﻋﻠﻰ ﺍﻟﱰﻭﺍﺕ‪ ،‬ﻭﺍﳌﺼﺎﱀ ﻓﻴﻜﻮﻥ‪،‬‬
‫ﺣﺐ ﺍﻷﺥ ﻷﺧﺘﻪ‪ ،‬ﻭﺍﻷﺏ ﻻﺑﻨﺘﻪ‪ ،‬ﳎﺮﺩﺍ ﻋﻦ ﺍﳍﻮﻯ ﻭﺍﻟﻨﻔﻌﻴﺔ‪.‬‬
‫ﻫﺬﻩ ﺑﻌﺾ ﺍﳌﻘﺎﺻﺪ ﺍﻟﱵ ﺗﻨﺼﺮﻑ ﺇﱃ ﺧﺪﻣﺘﻬﺎ ﺍﻟﻘﺎﻋﺪﺓ ﺍﳌﻘﺎﺻﺪﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ ‪ :‬ﺍﻟﻘﻮﺍﻋﺪ ﺍﳌﻘﺎﺻﺪﻳﺔ ﰲ ﺑﻌﺾ ﺍﳌﻌﺎﻣﻼﺕ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺎﻟﺘﺼﺮﻑ ﰲ ﺍﻷﻣﻮﺍﻝ ﻛﺴﺒﺎ ﻭﺇﻧﻔﺎﻗﺎ‪.‬‬
‫ﺇﻥ ﺍﻟﻨﺎﻇﺮ ﻓﻴﻤﺎ ﺑﺴﻄﻪ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻣﻦ ﻛﻼﻡ ﰲ ﻛﺘﺎﺑﻪ ﻣﻮﺿـﻮﻉ ﺍﻷﻃﺮﻭﺣـﺔ ﻳـﺴﺘﻨﺘﺞ‬
‫ﺍﻟﻘﺎﻋﺪﺗﲔ ﺍﻟﺘﺎﻟﻴﺘﲔ ‪:‬‬
‫‪ -1‬ﲨﻊ ﺍﳌﺎﻝ ﻣﻦ ﺣﻠﻪ ﰲ ﺍﻟﺸﺮﻉ ﻣﻄﻠﻮﺏ‬
‫‪ -2‬ﺍﻹﻗﺒﺎﻝ ﻋﻠﻴﻪ ﺑﺎﻟﻜﻠﻴﺔ ﻓﻐﲑ ﻣﺮﻏﻮﺏ ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻟﺸﺮﻳﻌﺔ ﱂ ﺗﻠﺢ ﰲ‬
‫ﺍﳊﺚ ﻋﻠﻰ ﻃﻠﺒﻪ ‪ ،‬ﻓﻠﻴﺲ ﺫﻟﻚ ﻣﻦ ﺑﺎﺏ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﻟﺰﻫﺪ ﻓﻴﻪ ‪ ،‬ﺃﻭ‬
‫ﳉﻬﻞ ﺑﺎﻟﻔﻮﺍﺋﺪ ﺍﻟﱵ ﺗﺘﺮﺗﺐ ﻋﻠﻴﻪ ‪ ،‬ﻭﻟﻜﻦ ﻟﻌﻠﻤﻬﺎ ﺑﺄﻥ ﺍﻹﻧﺴﺎﻥ ﲝﻜﻢ‬
‫ﻓﻄﺮﺗﻪ ﳎﺒﻮﻝ ﻟﻠﻤﻴﻞ ﺇﻟﻴﻪ‪ ،‬ﻭﺍﻟﱰﻭﻉ ﺇﱃ ﲢﺼﻴﻠﻪ ﺩﻭﻥ ﺩﺍﻓﻊ ﺧـﺎﺭﺟﻲ‬
‫ﻳﺴﺘﻨﻬﻀﻪ ﺇﻟﻴﻪ‪ ،‬ﻭﳛﺜﻪ ﻋﻠﻴﻪ‪.‬‬
‫ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ﺗﺼﺤﺢ ﻓﻬﻢ ﺍﻟﻨﺎﺱ ﳌﻮﻗﻒ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﲢﺼﻴﻞ ﺍﳌﺎﻝ ﻣﻦ ﻣﻀﺎﻧﻪ ‪ ،‬ﻓﻼ ﻳﻌﲏ‬
‫ﻋﺪﻡ ﺇﳊﺎﺣﻬﺎ ﰲ ﺣﺚ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﻃﻠﺐ ﺍﻟﺜﺮﻭﺓ ﺃﻭ ﺃ‪‬ﺎ ﻻ ﺗﺮﻯ ﻟﻠﻤﺎﻝ ﻓﺎﺋﺪﺓ ‪ ،‬ﻭﺗﺘﻨﻜﺮ ﳊﺎﺟﺎﺕ‬
‫ﺍﻹﻧﺴﺎﻥ ﺍﻟﻔﺮﺩﻳﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﺍﻟﱵ ﺗﺘﻮﻗﻒ ﰲ ﻛﺜﲑ ﻣﻨﻬﺎ ﻋﻠﻰ ﻭﺟﻮﺩ ﺍﳌﺎﻝ ﺫﺍﺗﻪ‪ ،‬ﻭﺇﳕـﺎ ﺍﻟـﺸﺮﻳﻌﺔ‬
‫ﺑﺎﻋﺘﺒﺎﺭﻫﺎ ﺻﺎﺩﺭﺓ ﻋﻦ ﺍﷲ ؛ ﺍﻛﺘﻔﺖ ﰲ ﺍﳊﺚ ﻋﻤﺎ ﳛﺘﺎﺝ ﺇﱃ ﲢﻔﻴﺰ ﻭﲢﺮﻳﺾ ‪ ،‬ﺣﱴ ﻻ ﻳﻨﺪﻓﻊ ﺍﻻﻧﺴﺎﻥ‬
‫‪ -1‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ‪،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻣﺼﺪﺭ ﺳﺎﺑﻖ‪ ،‬ﺹ ‪.162‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ "ﺗﻄﺒﻴﻘﻲ" ﺩﻭﺭ ﺍﻟﻠﻐﺔ ﻭ ﻣﻮﻗﻒ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻭ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﻭ ﺍﻷﺻﻮﻟﻴﺔ ﻭ ﺍﳌﻘﺎﺻﺪﻳﺔ ﻭ ﺗﻌﺮﻳﻔﺎ‪‬ﺎ ﻭ ﺗﻄﺒﻴﻘﺎﺕ ﻋﻠﻴﻬﺎ‪...‬‬
‫ﲝﻜﻢ ﻏﺮﻳﺰﺗﻪ ﺇﱃ ﻃﻠﺐ ﺍﳌﺎﻝ ﺑﺄﻳﺔ ﻃﺮﻳﻘﺔ ‪ ،‬ﻭﻛﻴﻔﻤﺎ ﻛﺎﻧﺖ ﺍﻟﻮﺳﻴﻠﺔ ﻛﻲ ﻻ ﻳـﻮﺭﺩ ﻧﻔـﺴﻪ ﻣـﻮﺍﺭﺩ‬
‫ﺍﻟﺘﻬﻠﻜﺔ‪.‬‬
‫ﻓﻜﺎﻧﺖ ‪ " :‬ﺯﻛﺎﺓ ﺍﻷﻣﻮﺍﻝ ﺛﺎﻟﺜﺔ ﻟﻘﻮﺍﻋﺪ ﺍﻹﺳﻼﻡ ")‪.(1‬‬
‫" ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﻹﻧﻔﺎﻕ ﰲ ﺳﺒﻴﻞ ﺍﷲ‪.‬‬
‫ﺍﻹﺷﺎﺩﺓ ﲟﻦ ﻳﻀﺮﺑﻮﻥ ﰲ ﺍﻷﺭﺽ ﻃﻠﺒﺎ ﻟﻠﻤﺎﻝ‪.‬‬
‫• ﺍﻟﺪﻋﻮﺓ ﺍﻟﺼﺮﳛﺔ ﻟﻠﺘﻨﻘﻞ ﻣﻦ ﺃﺟﻞ ﺍﻟﻜﺴﺐ ﻭﺍﻟﺘﺤﺼﻴﻞ‪.‬‬
‫)‪(2‬‬
‫• ﺇﺑﺎﺣﺔ ﺍﻟﺘﺠﺎﺭﺓ ﺑﻌﺪ ﻗﻀﺎﺀ ﻣﻨﺎﺳﻚ ﺍﳊﺞ "‪.‬‬
‫• ﺣﺚ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﳌﺴﻠﻤﲔ ﻋﻠﻰ ﺍﻟﻜﺴﺐ ‪ ،‬ﻭﺍﻟﺘﻤـﺎﺱ ﺃﺳـﺒﺎﺏ‬
‫ﺻﻠﱠﻰ ﺍﻟﻠﱠﻬﻢ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ‪‬ﻭ ‪‬ﺳﻠﱠ ‪‬ﻢ )) ﻣ‪‬ﺎ‬
‫ﲢﺼﻴﻞ ﺍﳌﺎﻝ ﰲ ﺃﻛﺜﺮ ﻣﻦ ﻣﻨﺎﺳﺒﺔ ﻗﺎﻝ ﺍﻟ ‪‬ﺮﺳ‪‬ﻮ ِﻝ ﺍﻟﻠﱠ ِﻪ ‪‬‬
‫• ﹶﺃ ﹶﻛ ﹶﻞ ﹶﺃ ‪‬ﺣ ‪‬ﺪ ﹶﻃﻌ‪‬ﺎﻣ‪‬ﺎ ﹶﻗﻂﱡ ‪‬ﺧ‪‬ﻴﺮ‪‬ﺍ ِﻣ ‪‬ﻦ ﹶﺃ ﹾﻥ ‪‬ﻳ ﹾﺄﻛﹸ ﹶﻞ ِﻣ ‪‬ﻦ ‪‬ﻋ ‪‬ﻤ ِﻞ ‪‬ﻳ ِﺪ ِﻩ ‪‬ﻭِﺇﻥﱠ ‪‬ﻧِﺒ ‪‬ﻲ ﺍﻟﻠﱠـ ِﻪ ﺩ‪‬ﺍﻭ‪ ‬ﺩ ‪‬ﻋﹶﻠﻴ‪‬ـ ِﻪ‬
‫‪3‬‬
‫ﺴﻠﹶﺎﻡ ﻛﹶﺎ ﹶﻥ ‪‬ﻳ ﹾﺄﻛﹸﻞﹸ ِﻣ ‪‬ﻦ ‪‬ﻋ ‪‬ﻤ ِﻞ ‪‬ﻳﺪِﻩ((‬
‫ﺍﻟ ‪‬‬
‫ﺃﻣﺎ ﻛﻮﻥ ﺍﻟﺸﺮﻳﻌﺔ ﱂ ﺗﺒﺎﻟﻎ ﰲ ﺍﳊﺚ ﻋﻠﻰ ﲢﺼﻴﻠﻪ ‪ ،‬ﻓﺬﻟﻚ ﺭﺍﺟﻊ ﻓﻴﻤﺎ ﻳﺮﻯ ﺍﻹﻣﺎﻡ‪ :‬ﺍﺑﻦ ﻋﺎﺷـﻮﺭ‬
‫ﺇﱃ ﻛﻮ‪‬ﺎ ﻭﻛﻠﺖ ﺫﻟﻚ ﺇﱃ ﺭﻏﺒﺘﻪ ﺍﻟﻔﻄﺮﻳﺔ ﻓﻴﻪ ﺣﻴﺚ ﻗﺎﻝ ‪ " :‬ﻭ ﺇﳕﺎ ﺃﻓﻀﺖ ﰲ ﺫﻛﺮ ﺍﻷﺩﻟﺔ ﻹﺯﺍﻟﺔ ﻣﺎ‬
‫ﺧﺎﻣﺮ ﻧﻔﻮﺱ ﻛﺜﲑ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻣﻦ ﺗﻮﻫﻢ ﺃﻥ ﺍﳌﺎﻝ ﻟﻴﺲ ﻣﻨﻈﻮﺭﺍ ﺇﻟﻴﻪ ﺑﻌﲔ ﺍﻟﺸﺮﻳﻌﺔ ﺇﻻ ﺇﻏﻀﺎ‪ ،‬ﻭﺃﻧﻪ‬
‫ﻏﲑ ﻻﻕ ﻣﻦ ﻣﻌﺎﻣﻠﺘﻬﺎ ﺇﻻ ﺭﻓﻀﺎ ‪ .‬ﻟﻜﻦ ﺍﳉﺎﻧﺐ ﺍﻟﺮﻭﺣﺎﱐ ﻣﻦ ﺍﻟﺸﺮﻳﻌﺔ ﺍﳌﻨﺒﻪ ﻋﻠﻰ ﺟﻌﻞ ﺍﻧﺼﺮﺍﻑ ﺍﳍﻤﺔ‬
‫ﺇﱃ ﺍﻟﻔﻀﺎﺋﻞ ﺍﻟﻨﻔﺴﺎﻧﻴﺔ ﻭ ﺍﻟﻜﻤﺎﻻﺕ ﺍﳋﻠﻘﻴﺔ ﰲ ﺍﻟﺪﺭﺟﺔ ﺍﻷﻭﱃ‪ .‬ﻭﺍﻟﺪﺍﻋﻲ ﺍﻟﺸﻴﻄﺎﱐ ﺍﻟﻌـﺎﺭﺽ ﻏﺎﻟﺒـﺎ‬
‫ﻟﻠﻤﺴﺘﺪﺭﺟﲔ ﻣﻦ ﺃﻫﻞ ﺍﻟﺜﺮﻭﺓ ﻭﺍﳌﺎﻝ ﺑﻮﺿﻊ ﺫﻟﻚ ﰲ ﺃﺳﺎﻟﻴﺐ ﻛﻔﺮﺍﻥ ﻧﻌﻤﺔ ﺍﻟﺮﺯﺍﻕ ﺩﻭﻥ ﻭﺿـﻌﻬﺎ ﰲ‬
‫ﻣﻮﺍﺿﻊ ﺷﻜﺮﻩ ‪ ،‬ﻗﺪ ﺻﺮﻓﺎ ﺃﻗﻮﺍﻝ ﺍﻟﺸﺮﻳﻌﺔ ﻋﻦ ﺍﻟﺼﺮﺍﺣﺔ ﰲ ﺍﳊﺚ ﻋﻠﻰ ﺍﻛﺘﺴﺎﺏ ﺍﳌـﺎﻝ ﻭﰲ ﺑﻴـﺎﻥ‬
‫ﳏــﺎﺳــﻦ ﺍﻛﺘﺴـﺎﺑﻪ ﳌﻦ ﺃﻗــﺎﻡ ﻧﻔﺴــﻪ ﰲ ﻣﻘــﺎﻡ ﺍﻟﺴﻌــﻲ ﻭﺍﻟﻜــﺪ‪ ،‬ﻟﻜﻴـﻼ‬
‫ﻳﻨﻀـــﻢ ﺣﺜـــﻬﺎ ﺇﻟـﻰ ﻣـﺎ ﰲ ﺩﺍﻋﻴــــﺔ ﺍﻟﻨﻔـﻮﺱ ﻣﻦ ﺍﳊـــﺮﺹ ﻋﻠﻰ ﺍﳌﺎﻝ‪.‬‬
‫ﺗﻠﻚ ﺍﻟﺪﺍﻋﻴﺔ ﺍﻟﱵ ﺃﺷﺎﺭ ﺇﻟﻴﻬﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪:‬‬
‫‪1‬‬
‫)‪ (1‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ‪ ،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺹ‪.167‬‬
‫)‪ (2‬ﻳﻨﻈﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ‪ ،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻧﻔﺲ ﺍﳌﺼﺪﺭ‪ ،‬ﺹ‪ 167‬ﻭ ﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬
‫‪ 3‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺍﻟﺼﺤﻴﺦ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺒﻴﻮﻉ‪ ،‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ ‪.1930‬‬
‫‪ -1‬ﺳﻮﺭﺓ ﺍﻟﻔﺠﺮ ‪ ،‬ﺍﻵﻳﺔ ‪.20‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ "ﺗﻄﺒﻴﻘﻲ" ﺩﻭﺭ ﺍﻟﻠﻐﺔ ﻭ ﻣﻮﻗﻒ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻭ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﻭ ﺍﻷﺻﻮﻟﻴﺔ ﻭ ﺍﳌﻘﺎﺻﺪﻳﺔ ﻭ ﺗﻌﺮﻳﻔﺎ‪‬ﺎ ﻭ ﺗﻄﺒﻴﻘﺎﺕ ﻋﻠﻴﻬﺎ‪...‬‬
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‫ﻭﻗﻮﻟﻪ ‪:‬‬
‫ﺣﺬﺍﺭ ﻣﻦ ﺃﻥ ﳛﺼﻞ ﻣﻦ ﺍﺟﺘﻤﺎﻉ ﺍﻟﺪﺍﻋﻴﺘﲔ ﺗﻜﺎﻟﺐ ﺍﻷﻣﺔ ﻋﻠﻰ ﺍﻛﺘﺴﺎﺏ ﺍﳌـﺎﻝ ﻭﺍﻻﻓﺘﺘـﺎﻥ ﺑـﻪ‬
‫)‪(2‬‬
‫ﻣﻌﺮﺿﲔ ﻋﻤﺎ ﺧﻼ ﺫﻟﻚ ﻣﻦ ﺃﺳﺒﺎﺏ ﺍﻟﻜﻤﺎﻝ…"‬
‫ﻭﳝﻜﻦ ﺃﻥ ﻧﻀﻴﻒ ﻣﻘﺼﺪﺍ ﺁﺧﺮ ﰲ ﺍﻧﺼﺮﺍﻑ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺇﱃ ﻋﺪﻡ ﺇﳊﺎﺣﻬﺎ ﻋﻠﻰ ﺍﳊـﺚ‬
‫ﻟﺘﺤﺼﻴﻞ ﺍﳌﺎﻝ‪ ،‬ﻭﻫﻮ ﺃﻥ ﻣﺼﺎﺩﺭ ﺍﻟﺜﺮﻭﺓ ﻗﻠﻴﻠﺔ ﻭﳏﺪﻭﺩﺓ ‪ ،‬ﻭﻟﻮ ﺗﺸﺪﺩﺕ ﺍﻟـﺸﺮﻳﻌﺔ ﰲ ﺍﳊـﺚ ﻋﻠـﻰ‬
‫ﺍﻛﺘﺴﺎﺏ ﺍﳌﺎﻝ ﻷﻓﻀﻰ ﺫﻟﻚ ﺇﱃ ﺇﺫﻛﺎﺀ ﺍﻟﺼﺮﺍﻉ ﺑﲔ ﺃﻓﺮﺍﺩ ﺍﻷﻣﺔ ﻭﺗﻘﺎﺗﻠﻬﻢ ﻋﻠﻰ ﲢﺼﻴﻠﻪ ﻛﻤـﺎ ﻫـﻮ‬
‫ﺍﳊﺎﻝ ﺍﻟﻴﻮﻡ !!‪.‬‬
‫ ﺣﻔﻆ ﺍﳌﺎﻝ ﻋﺎﻣﺎ ﺃﻭ ﺧﺎﺻﺎ ﺿﺮﻭﺭﺓ ﺷﺮﻋﻴﺔ ‪ :‬ﻷﻥ ﺑﻪ ﻗﻮﺍﻡ ﺃﻣﺮ ﺍﻷﻣﺔ ‪ ،‬ﻭﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﻧﻮﺍﺋﺒﻬﺎ ‪ ،‬ﻭﻷﻥ‬‫ﻗﻮ‪‬ﺎ ﻭﻣﻨﻌﺘﻬﺎ ﺗﺘﻮﻗﻒ ﻋﻠﻰ ﻧﺴﺒﺔ ﻣﺎ ﲡﻤﻌﻪ ﻣﻦ ﻣﺎﻝ‪.‬‬
‫ﰒ ﺇﻧﻪ ﻟﻴﺲ ﻫﻨﺎﻙ ﺷﺮﻳﻌﺔ ﻣﻦ ﺍﻟﺸﺮﺍﺋﻊ ﺍﻋﺘﻨﺖ ﺑﻀﺒﻂ ﺃﻭﺟﻪ ﺇﻧﻔﺎﻕ ﺍﳌﺎﻝ ‪ ،‬ﻭﺗﻨﻈﻴﻢ ﺗﺪﺍﻭﻟﻪ ﺑﲔ ﺍﻟﻨﺎﺱ‬
‫ﻛﺎﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺇﺫ ﺗﻌﺘﱪﻩ ﻣﻠﻜﻴﺔ ﻋﺎﻣﺔ ﻣﺴﺨﺮﺓ ﻟﺘﺤﻘﻴﻖ ﺍﻟﻨﻔﻊ ﺍﻟﻌﺎﻡ ﻟﻸﻣﺔ ﻭ ﺇﻧﻪ ﻭﺇﻥ ﺗﻮﺯﻉ ﻋﻠـﻰ‬
‫ﺃﻓﺮﺍﺩ ﺍﻷﻣﺔ ﻓﺈﻥ ﻣﻠﻜﻴﺘﻬﻢ ﻟﻪ ﻫﻲ ﻣﻠﻜﻴﺔ ﺍﻋﺘﺒﺎﺭﻳﺔ ﻓﻘﻂ ‪ ،‬ﻓﻠﻴﺲ ﳍﻢ ﻓﻴﻪ ﺇﻻ ﺣﻖ ﺍﻻﻧﺘﻔﺎﻉ ‪،‬ﻭﻻ ﳝﻠﻜﻮﻥ‬
‫ﺣﻖ ﺍﻟﺘﺼﺮﻑ ﺍﳌﻄﻠﻖ ﻓﻴﻪ ﺑﺪﻟﻴﻞ ﺃ‪‬ﺎ ﻗﻀﺖ ﺑﺎﳊﺠﺮ ﻋﻠﻰ ﺃﻣﻮﺍﻝ ﺍﻟﺴﻔﻬﺎﺀ ‪ ،‬ﻭﻗﻀﺖ ﺑﺎﻟﻮﺻـﺎﻳﺔ ﻋﻠـﻰ‬
‫ﺍ‪‬ﻨﻮﻥ ﻭﺍﻟﺼﱯ ﺣﱴ ﻳﺸﻔﻰ ﺍﻷﻭﻝ ‪ ،‬ﻭﻳﺮﺷﺪ ﺍﻟﺜﺎﱐ‪ .‬ﻓﺎﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺗﻨﻈﺮ ﺇﱃ ﺍﳌﺎﻝ ﺇﲨﺎﻻ ﻋﻠﻰ ﺃﻧﻪ‬
‫ﻣﺎﻝ ﻋﺎﻡ ‪ ،‬ﻭﺗﻔﺼﻴﻼ ﻋﻠﻰ ﺃﻧﻪ ﻣﺎﻝ ﺧﺎﺹ‪ " ،‬ﻭ ﺇﺫﺍ ﺍﺳﺘﻘﺮﻳﻨﺎ ﺃﺩﻟﺔ ﺍﻟﺸﺮﻳﻌﺔ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ ﺍﻟﺪﺍﻟـﺔ‬
‫ﻋﻠﻰ ﺍﻟﻌﻨﺎﻳﺔ ﲟﺎﻝ ﺍﻷﻣﺔ ﻭﺛﺮﻭ‪‬ﺎ ﻭ ﺍﳌﺸﲑﺓ ﺇﱃ ﺃﻥ ﺑﻪ ﻗﻮﺍﻡ ﺃﻋﻤﺎﳍﺎ ﻭﻗﻀﺎﺀ ﻧﻮﺍﺋﺒﻬﺎ ﳒﺪ ﻣﻦ ﺫﻟﻚ ﺃﺩﻟـﺔ‬
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‫ﻛﺜﲑﺓ ﺗﻔﻴﺪﻧﺎ ﻛﺜﺮ‪‬ﺎ ﻳﻘﻴﻨﺎ ﺑﺄﻥ ﻟﻠﻤﺎﻝ ﰲ ﻧﻈﺮ ﺍﻟﺸﺮﻳﻌﺔ ﺣﻈﺎ ﻻ ﻳﺴﺘﻬﺎﻥ ﺑﻪ"‬
‫" ﻓﺎﳌﺎﻝ ﺍﻟﺬﻱ ﻳﺪﺍﻝ ﺑﲔ ﺍﻷﻣﺔ ﻳﻨﻈﺮ ﺇﻟﻴﻪ ﻋﻠﻰ ﻭﺟﻪ ﺍﳉﻤﻠﺔ ﻭﻋﻠﻰ ﻭﺟﻪ ﺍﻟﺘﻔﺼﻴﻞ ﻓﻬﻮ ﻋﻠـﻰ ﻭﺟـﻪ‬
‫ﺍﳉﻤﻠﺔ ﺣﻖ ﻟﻸﻣﺔ ﻋﺎﺋﺪ ﻋﻠﻴﻬﺎ ﺑﺎﻟﻐﲎ ﻋﻦ ﺍﻟﻐﲑ‪ ،‬ﻓﻤﻦ ﺷﺄﻥ ﺍﻟﺸﺮﻳﻌﺔ ﺃﻥ ﺗﻀﺒﻂ ﻧﻈﺎﻡ ﺇﺩﺍﺭﺗﻪ ﺑﺄﺳﻠﻮﺏ‬
‫ﳛﻔﻈﻪ‪ ،‬ﻣﻮﺯﻋﺎ ﺑﲔ ﺍﻷﻣﺔ ﺑﻘﺪﺭ ﺍﳌﺴﺘﻄﺎﻉ‪ .‬ﻭﺗﻌﲔ ﻋﻠﻰ ﳕﺎﺋﻪ ﰲ ﻧﻔﺴﻪ ﺃﻭ ﺑﺄﻋﻮﺍﺿﻪ ﺑﻘﻄﻊ ﺍﻟﻨﻈﺮ ﻋـﻦ‬
‫ﻛﻮﻥ ﺍﳌﻨﺘﻔﻊ ﺑﻪ ﻣﺒﺎﺷﺮﺓ ﺃﻓﺮﺍﺩﺍ ﺧﺎﺻﺔ ﺃﻭ ﻃﻮﺍﺋﻒ ﺃﻭ ﲨﺎﻋﺎﺕ ﺻﻐﺮﻯ ﺃﻭ ﻛﱪﻯ‪ .‬ﻭﻳﻨﻈﺮ ﺇﻟﻴﻪ ﻋﻠﻰ ﻭﺟﻪ‬
‫ﺍﻟﺘﻔﺼﻴﻞ ﺑﺎﻋﺘﺒﺎﺭ ﻛﻞ ﺟﺰﺀ ﻣﻨﻪ ﺣﻘﺎ ﺭﺍﺟﻌﺎ ﳌﻜﺘﺴﺒﻪ ﻭﻣﻌﺎﳉﻪ ﻣﻦ ﺃﻓﺮﺍﺩ ﺃﻭ ﻃﻮﺍﺋﻒ ﺃﻭ ﲨﺎﻋﺎﺕ ﻣﻌﻴﻨـﺔ‬
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‫ﺃﻭ ﻏﲑ ﻣﻌﻴﻨﺔ "‬
‫ﺇﻥ ﺗﺪﺧﻞ ﺍﻟﺸﺮﻳﻌﺔ ﳊﻔﻆ ﺍﳌﺎﻝ ﺍﳋﺎﺹ ﺇﳕﺎ ﺗﺮﻣﻲ ﺑﻪ ﺇﱃ ﺣﻔﻆ ﺣﻖ ﺍﻷﻣﺔ ﻓﻴﻪ ﺑﺎﻋﺘﺒﺎﺭﻩ ﻣﺎﻻ ﻋﺎﻣﺎ‪:‬‬
‫‪ -1‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ‪ ،‬ﺍﻵﻳﺔ ‪.14‬‬
‫‪ -2‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ‪ ،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪ ،‬ﺹ ‪. 169 ، 168‬‬
‫‪ -3‬ﻧﻔﺲ ﺍﳌﺼﺪﺭ‪ ،‬ﺹ ‪.167‬‬
‫‪ -4‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ‪ ،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪ ،‬ﺹ ‪170‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ "ﺗﻄﺒﻴﻘﻲ" ﺩﻭﺭ ﺍﻟﻠﻐﺔ ﻭ ﻣﻮﻗﻒ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻭ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﻭ ﺍﻷﺻﻮﻟﻴﺔ ﻭ ﺍﳌﻘﺎﺻﺪﻳﺔ ﻭ ﺗﻌﺮﻳﻔﺎ‪‬ﺎ ﻭ ﺗﻄﺒﻴﻘﺎﺕ ﻋﻠﻴﻬﺎ‪...‬‬
‫"ﻭﺍﻥ ﻣﺎﻝ ﺍﻷﻣﺔ ﳌﺎ ﻛﺎﻥ ﻛﻼ ﳎﻤﻮﻋﻴﺎ ﻓﺤﺼﻮﻝ ﺣﻔﻈﻪ ﻳﻜﻮﻥ ﺑﻀﺒﻂ ﺃﺳـﺎﻟﻴﺐ ﺇﺩﺍﺭﺓ ﻋﻤﻮﻣـﻪ‪،‬‬
‫ﻭﺑﻀﺒﻂ ﺃﺳﺎﻟﻴﺐ ﺣﻔﻆ ﺃﻣﻮﺍﻝ ﺍﻷﻓﺮﺍﺩ ﻭﺃﺳﺎﻟﻴﺐ ﺇﺩﺍﺭ‪‬ﺎ‪ ،‬ﻓﺈﻥ ﺣﻔﻆ ﺍ‪‬ﻤﻮﻉ ﻳﺘﻮﻗﻒ ﻋﻠـﻰ ﺣﻔـﻆ‬
‫ﺟﺰﺋﻴﺎﺗﻪ ‪ ،‬ﻭﺇﻥ ﻣﻌﻈﻢ ﻗﻮﺍﻋﺪ ﺍﻟﺘﺸﺮﻳﻊ ﺍﳌﺎﱄ ﻣﺘﻌﻠﻘﺔ ﲝﻔﻆ ﺃﻣﻮﺍﻝ ﺍﻷﻓﺮﺍﺩ ﻭﺁﺋﻠﺔ ﺇﱃ ﺣﻔﻆ ﻣﺎﻝ ﺍﻷﻣـﺔ‪،‬‬
‫ﻷﻥ ﻣﻨﻔﻌﺔ ﺍﳌﺎﻝ ﺍﳋﺎﺹ ﻋﺎﺋﺪﺓ ﺇﱃ ﺍﳌﻨﻔﻌﺔ ﺍﻟﻌﺎﻣﺔ ﻟﺜﺮﻭﺓ ﺍﻷﻣﺔ "‪.1‬‬
‫ﺃ( ﺍﻟﺜﺮﻭﺓ ﰲ ﺍﻹﺳﻼﻡ ﺗﺘﻘﻮﻡ ﻣﻦ ﺍﳌﺘﻤﻮﻻﺕ )ﺍﳌﺎﻝ ‪ +‬ﻭﺳﺎﺋﻞ( ﻭﻣﻦ ﺍﻟﻌﻤﻞ ‪ :‬ﻭﺍﻟﻌﻤﻞ ﰲ ﻧﻈﺮ ﺍﻟﺸﺮﻳﻌﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻫﻮ ﺍﻟﺮﻛﻦ ﺍﻷﺳﺎﺳﻲ ﰲ ﺗﻨﻤﻴﺔ ﺍﻟﺜﺮﻭﺓ ‪،‬ﻭﻟﺬﻟﻚ ﺩﻋﻰ ﺇﻟﻴﻪ ﺍﻹﺳﻼﻡ ‪ ،‬ﻭﺣـﺚ ﻋﻠﻴـﻪ ‪،‬‬
‫ﺻﻠﱠﻰ ﺍﻟﻠﱠﻬـﻢ‬
‫ﻭﺣﺮﻡ ﻋﻠﻰ ﺃﺻﺤﺎﺏ ﺍﻷﻣﻮﺍﻝ ﺇﻧﻜﺎﺭ ﺣﻘﻮﻕ ﺍﻟﻌﺎﻣﻞ‪ ،‬ﺃﻭ ﺇﻫﺪﺍﺭﻫﺎ‪ ،‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ‪‬‬
‫ﺠ ‪‬‬
‫‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ‪‬ﻭ ‪‬ﺳﻠﱠ ‪‬ﻢ ))ﹶﺃ ‪‬ﻋﻄﹸﻮﺍ ﺍﹾﻟﹶﺄ ِﺟ ‪‬ﲑ ﹶﺃ ‪‬ﺟ ‪‬ﺮﻩ‪ ‬ﹶﻗ‪‬ﺒ ﹶﻞ ﹶﺃ ﹾﻥ ‪‬ﻳ ِ‬
‫ﻒ ‪‬ﻋ ‪‬ﺮﻗﹸﻪ((‪ 2‬ﳌﺎ ﻳﺘﺮﺗﺐ ﻋﻦ ﺫﻟﻚ ﻣﻦ ﺗﻌﻄﻴﻞ ﺍﻹﻧﺘﺎﺝ‬
‫ﺍﻟﺬﻱ ﻳﻨﺠﺮ ﻋﻨﻪ ﺗﻨﺎﻗﺺ ﺛﺮﻭﺓ ﺍﻷﻣﺔ ﺑﺪﻝ ﺗﻨﺎﻣﻴﻬﺎ‪ ،‬ﻓﺘﺨﺘﻞ ﺍﳊﻴﺎﺓ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻟﻸﻣﺔ ﺑﺮﻣﺘﻬﺎ‪.‬‬
‫ﻓـ " ﺍﻹﺳﻼﻡ ﻳﻠﺤﻆ ﰲ ﻫﺬﺍ ﺣﺎﺟﺔ ﻧﻔﺴﻴﺔ ‪ ،‬ﻭ ﺣﺎﺟﺔ ﻭﺍﻗﻌﻴﺔ ﰲ ﺣﻴﺎﺓ ﺍﻟﻌﺎﻣﻞ ‪ ،‬ﻓﺄﻣـﺎ ﺍﳊﺎﺟـﺔ‬
‫ﺍﻟﻨﻔﺴﻴﺔ ﻓﻬﻲ ﺇﺷﻌﺎﺭﻩ ﺑﺎﻟﻌﻨﺎﻳﺔ ﻭ ﺍﻻﻫﺘﻤﺎﻡ ﻭ ﺍﻟﺴﺮﻋﺔ ﰲ ﺃﺩﺍﺀ ﺍﻷﺟﺮ ﲢﻤﻞ ﻫﺬﺍ ﺍﳌﻌﲎ ﻓﻴﺸﻌﺮ ﺑﺄﻥ‬
‫ﺟﻬﺪﻩ ﻣﻘﺪﺭ ﻭ ﺑﺄﻥ ﻣﻜﺎﻧﻪ ﰲ ﺍ‪‬ﺘﻤﻊ ﳏﺴﻮﺏ ‪ ،‬ﻭﺃﻣﺎ ﺍﳊﺎﺟﺔ ﺍﻟﻮﺍﻗﻌﻴﺔ ﻓﻸﻥ ﺍﻟﻌﺎﻣﻞ ﻏﺎﻟﺒـﺎ ﻣـﺎ‬
‫ﻳﻜﻮﻥ ﳏﺘﺎﺟﺎ ﻷﺟﺮﺓ ﺃﻭﻻ ﺑﺄﻭﻝ ‪ ،‬ﻳﺴﺪ ﺑﻪ ﺿﺮﻭﺭﻳﺎﺗﻪ ﻫﻮ ﻭ ﺃﻫﻠﻪ ﻭ ﻋﻴﺎﻟﻪ ‪ ،‬ﻭ ﺗﺄﺧﲑ ﺃﺩﺍﺋﻪ ﻳﺆﺫﻳﻪ‪،‬‬
‫ﻭ ﳛﺮﻣﻪ ﲦﺮﺓ ﺟﻬﺪﻩ ﻭ ﻋﺮﻗﻪ ﰲ ﺃﻧﺴﺐ ﺃﻭﻗﺎ‪‬ﺎ ﻋﻨﺪﻩ ﻭ ﻳﻘﻠﻞ ﻣﻦ ﻧﺸﺎﻃﻪ ﻭ ﺭﻏﺒﺘﻪ ﰲ ﺍﻟﻌﻤﻞ ‪.‬‬
‫ﻭﺍﻻﺳﻼﻡ ﺣﺮﻳﺺ ﻋﻠﻰ ﺃﻥ ﻳﻌﻤﻞ ﻛﻞ ﻣﻦ ﻳﺴﺘﻄﻴﻊ ﺑﺄﻗﺼﻰ ﻣﺎ ﻳﺴﺘﻄﻴﻊ ﻣﺘﻤﺘﻌﺎ ﺑﺎﻟﺮﺿﻰ ﺍﻟﻨﻔﺴﻲ‬
‫ﻭ ﺍﻻﻛﺘﻔﺎﺀ ﺍﳌﺎﺩﻱ " ‪ 3‬ﻭ " ‪ ...‬ﺍﻟﺸﺮﻳﻌﺔ ﻗﺼﺪﺕ ﻣﻦ ﺗﺸﺮﻳﻌﻬﺎ ﰲ ﺍﻟﺘﺼﺮﻓﺎﺕ ﺍﳌﺎﻟﻴﺔ ﺇﻧﺘﺎﺝ ﺍﻟﺜﺮﻭﺓ‬
‫ﻟﻸﻓﺮﺍﺩ ﻭ ‪‬ﻤﻮﻉ ﺍﻷﻣﺔ‪ .‬ﻭﻗﺪ ﻣﻀﻰ ﺃﻥ ﺍﻟﺜﺮﻭﺓ ﺗﺘﻘﻮﻡ ﻣﻦ ﺍﳌﺘﻤﻮﻻﺕ ﻭﻣﻦ ﺍﻟﻌﻤﻞ؛ ﻓﺎﻟﻌﻤﻞ ﺃﺣـﺪ‬
‫ﺃﺭﻛﺎﻥ ﺍﻟﺜﺮﻭﺓ ﻭﺁﻟﺔ ﺍﺳﺘﺨﺪﺍﻡ ﺭﻛﻨﻴﻬﺎ ﺍﻵﺧﺮﻳﻦ " )‪(4‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ ‪ :‬ﺍﻟﻘﻮﺍﻋﺪ ﺍﳌﻘﺎﺻﺪﻳﺔ ﰲ ﺑﻌﺾ ﺍﳌﻌﺎﻣﻼﺕ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺎﻟﻌﻤـﻞ‬
‫ﻭﺍﻟﻌﻤﺎﻝ ﺍﳌﻨﻌﻘﺪﺓ ﻋﻠﻰ ﺍﻷﺑﺪﺍﻥ‬
‫ﺗﻌﺮﻳﻒ ﺍﻟﻌﻤﻞ ﻋﻨﺪ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ‪ :‬ﺍﻟﻌﻤﻞ ﻫﻮ ﻛﻞ ﺟﻬﺪ ﺃﻭ ﻧﺸﺎﻁ ﻳﻘﻮﻡ ﺑﻪ ﻓﺮﺩ ﻣﻦ ﺍﻷﻓﺮﺍﺩ ﺃﻭ‬
‫ﲨﺎﻋﺔ ‪ :‬ﻣﻦ ﺍﳉﻤﺎﻋﺎﺕ ﻏﲑ ﺻﺎﺣﺐ ﺍﳌﺎﻝ ﻟﻴﺤﺼﻞ ﺑﻨﺸﺎﻃﻪ ﺫﺍﻙ ﻋﻠﻰ ﺟﺰﺀ ﻣﻦ ﺇﻧﺘﺎﺝ ﻣﺎﻝ ﺍﺳـﺘﻌﻤﻠﻪ‬
‫)‪(5‬‬
‫ﺻﺎﺣﺒﻪ ﻟﺘﺤﺼﻴﻞ ﺟﺰﺀ ﻣﺜﻠﻪ ﻣﻌﻪ‪.‬‬
‫‪ -1‬ﻧﻔﺲ ﺍﳌﺼﺪﺭ ‪ ،‬ﺹ ‪.170‬‬
‫‪ -2‬ﺍﺑﻦ ﻣﺎﺟﻪ ‪ ،‬ﺍﻟﺴﻨﻦ ‪ ،‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻷﺣﻜﺎﻡ ‪ ،‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ ‪ ،2434‬ﻣﻮﺳﻮﻋﺔ ﺍﳊﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ‪ ،‬ﺍﻹﺻﺪﺍﺭ ﺃ‪.1 .2‬‬
‫‪-3‬ﺳﻴﺪ ﻗﻄﺐ ‪ ،‬ﺍﻟﻌﺪﺍﻟﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﰲ ﺍﻹﺳﻼﻡ ‪ ،‬ﻣﻄﺒﻌﺔ ﻋﻴﺴﻰ ﺍﻟﻴﺎﰊ ﺍﳊﻠﱯ ﻭ ﺷﺮﻛﺎﺅﻩ ‪ ،‬ﻁ ‪1383 ،06‬ﻫـ ‪ 1964 /‬ﻡ ‪ ،‬ﺹ ‪. 123‬‬
‫‪ -4‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ‪ ،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪ ،‬ﺹ ‪.184‬‬
‫‪-5‬ﻳﻨﻈﺮ ﻧﻔﺲ ﺍﳌﺼﺪﺭ‪ ،‬ﺹ ‪.184‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ "ﺗﻄﺒﻴﻘﻲ" ﺩﻭﺭ ﺍﻟﻠﻐﺔ ﻭ ﻣﻮﻗﻒ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻭ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﻭ ﺍﻷﺻﻮﻟﻴﺔ ﻭ ﺍﳌﻘﺎﺻﺪﻳﺔ ﻭ ﺗﻌﺮﻳﻔﺎ‪‬ﺎ ﻭ ﺗﻄﺒﻴﻘﺎﺕ ﻋﻠﻴﻬﺎ‪...‬‬
‫• ﺍﻟﺘﻨﺒﻴﻪ ﺇﱃ ﺃﻥ ﺍﻟﻌﻤﻞ ﺃﺻﻞ ﻣﻦ ﺃﺻﻮﻝ ﺍﻟﺜﺮﻭﺓ ‪ ،‬ﻳﻮﺟﺐ ﺍﺣﺘﺮﺍﻡ ﺍﻟﻌﻤﻞ ﻋﺎﻣﺔ ‪ ،‬ﻭﺍﻟﻌﺎﻣﻞ ﺍﻟﺬﻱ‬
‫ﻳﻘﻮﻡ ﺑـﻪ ﺧﺎﺻﺔ ﻷﻧﻪ ﺑﺪﻭﻧﻪ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻨﻤﻮ ﻣﻦ ﺗﻠﻘﺎﺀ ﻧﻔﺴﻪ‪ ،‬ﻓﻠﻴﺲ ﻟﺼﺎﺣﺐ ﺍﳌﺎﻝ ﺃﻥ‬
‫ﻳﺘﺮﻓﻊ ﻋﻠﻰ ﺍﻟﻌﺎﻣﻞ ﺍﻷﺟﲑ‪.‬‬
‫• ﺗﻨﺒﻴﻪ ﺃﺻﺤﺎﺏ ﺍﻷﻣـﻮﺍﻝ ﺇﱃ ﺿﺮﻭﺭﺓ ﺍﻻﻟﺘﻔﺎﺕ ﺇﱃ ﺍﺳﺘﻘﺎﻣﺔ ﺃﺧﻼﻕ ﺍﻟﻌﺎﻣـﻞ ‪ ،‬ﻭﺃﻣﺎﻧﺘـﻪ‬
‫ﻭﻗﺪﺭﺗﻪ ﺍﻟﻔﻌﻠﻴﺔ ﻋﻠﻰ ﺍﻟﻌﻤﻞ ‪ ،‬ﻭﺃﻧﻪ ﺑﺎﻟﻔﻌﻞ ﳝﻜﻦ ﺃﻥ ﻳﻀﻤﻦ ﳍﻢ ﻛﻔﺎﺀﺓ ﺇﻧﺘﺎﺟﻴـﺔ ﻭﺃ‪‬ـﻢ‬
‫ﻣﻠﺰﻣﻮﻥ ﲟﻌﺮﻓﺔ ﻣﻜﺎﻥ ﻭﺿﻊ ﺃﻣﻮﺍﳍﻢ‪.‬‬
‫• ﺩﻋﻮﺓ ﺃﺻﺤﺎﺏ ﺍﻷﻣﻮﺍﻝ ﺇﱃ ﺍﺳﺘﺜﻤﺎﺭ ﺃﻣﻮﺍﳍﻢ ﲟﺎ ﻳﺴﻬﻢ ﰲ ﺗﻨﻤﻴﺘﻬﺎ ‪ ،‬ﻭﺫﻟﻚ ﺑﺘﺴﻠﻴﻤﻬﺎ ﺇﱃ‬
‫ﻋﻤﺎﻝ ﻧﺰﻫﺎﺀ ﺃﻛﻔﺎﺀ ﻳﺘﻌﺎﻗﺪﻭﻥ ﻣﻌﻬﻢ ﰲ ﺇﻃﺎﺭ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻟﱵ ﺳﻨﺘﻬﺎ ﺍﻟﺸﺮﻳﻌﺔ ﳍـﺬﺍ‬
‫ﺍﻟﻐﺮﺽ‪ ،‬ﻭﲡﻨﺐ ﺗﻌﻄﻴﻠﻬﺎ ﺣﱴ ﻻ ﻳﺮﺗﺪ ﺳﻠﺒﺎ ﻋﻠﻴﻬﻢ ﻛﺄﻓﺮﺍﺩ ﻭﻋﻠﻰ ﺍﻷﻣـﺔ ﻛﻤﺠﻤـﻮﻉ‪.‬‬
‫ﻭﻫﺬﻩ ﻛﻠﻬﺎ ﻣﻘﺎﺻﺪ ﺷﺮﻋﻴﺔ ﻣﻦ ﺍﻷﳘﻴﺔ ﲟﻜﺎﻥ ‪ ،‬ﻭﻟﺬﻟﻚ ﻓﻬﻲ ﻭﺍﺟﺒﺔ ﺍﻟﺘﻨﻮﻳﻪ ﻬﺑﺎ ‪.‬‬
‫ﻭﻧﺴﺘﻨﺘﺞ ﳑﺎ ﺍﺳﺘﺨﻠﺼﻨﺎﻩ ﻣﻦ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﺴﺎﺑﻘﺔ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﳌﻔﺎﻫﻴﻢ ﻧﺴﺘﺸﻔﻬﺎ ﻣﻦ ﻛﻼﻡ‬
‫ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻫﻲ ﺟﺪﻳﺮﺓ ﺑﺎﻻﻋﺘﺒﺎﺭ ﻧﺬﻛﺮ ﻣﻨﻬﺎ ‪:‬‬
‫• ﺇﻥ ﺍﳌﺴﺘﺨﺪِﻡ ﻫﻮ ﻭﺣﺪﻩ ﺍﳌﻜﻠﻒ ﺑﺘﻮﻓﲑ ﺭﺃﺱ ﺍﳌﺎﻝ‪.‬‬
‫• ﺇﻥ ﺍﻷﺟﺮﺓ ﺍﻟﱵ ﻳﺪﻓﻌﻬﺎ ﻟﻠﻌﺎﻣﻞ ﻫﻲ ﺣﻖ ﻣﺸﺮﻭﻉ ﻟﻠﻌﺎﻣﻞ ﳚﺐ ﻋﻠﻴﻪ ﺃﺩﺍﺅﻫﺎ ﻟﻪ‪.‬‬
‫• ﺇﻥ ﺍﳉﺰﺀ ﺍﳌﺴﺘﺤﻖ ﻏﲑ ﳏﺪﺩ ﲟﻌﲎ ﺃﻧﻪ ﺗﺮﻙ ﻣﻄﻠﻘﺎ ﺗﺴﻬﻴﻼ ﻟﻠﻤﻌﺎﻣﻼﺕ ﺣﱴ ﻻ ﻳﻘﻊ ﺍﻟﻌﻨﺖ‬
‫ﻋﻠﻰ ﻃﺮﻑ ﻣﻦ ﺍﻷﻃﺮﺍﻑ ﻭﺣﱴ ﻳﺘﻢ ﺍﻟﺘﻌﺎﻗﺪ ﺑﺎﻟﺘﺮﺍﺿﻲ ﺑﲔ ﺍﻟﻄﺮﻓﲔ‪.‬‬
‫• ﺇﻥ ﺃﺟﺮﺓ ﺍﻟﻌﻤﻞ ﲣﻀﻊ ﻻﺗﻔﺎﻕ ﻣﺴﺒﻖ ﺑﲔ ﺍﳌﺴﺘﺨﺪِﻡ ﻭﺍﳌﺴﺘﺨﺪ‪‬ﻡ‪.‬‬
‫• ﺇﻥ ﺍﻟﻨﺸﺎﻁ ﺗﺮﻙ ﻣﻄﻠﻘﺎ ﺩﻭﻥ ﺗﻘﻴﻴﺪ ﺣﱴ ﻻ ﻳﻨﺤﺼﺮ ﻣﻌﲎ ﺍﻟﻌﻤﻞ ﰲ ﺍﳉﻬﺪ ﺍﻟﺒﺪﱐ ﻭﺣـﺪﻩ‬
‫ﺑﻞ ﳝﻜﻦ ﺃﻥ ﻳﺘﻮﺳﻊ ﻟﻴﺴﺘﻮﻋﺐ ﺍﻟﻨﺸﺎﻁ ﺍﻟﻔﻜﺮﻱ ﻭ ﻏﲑﻩ ‪.‬‬
‫• ﺇﻥ ﺍﻟﻌﻤﻞ ﻫﻮ ﺍﻷﺳﺎﺱ ﰲ ﺗﻨﻤﻴﺔ ﺍﳌﺎﻝ‪ ،‬ﻭﻟﺬﻟﻚ ﺍﺳﺘﺤﻖ ﺍﻟﻌﺎﻣﻞ ﺃﺟﺮﻩ) *( ‪.‬‬
‫ﺃﻣﺎ ﺍﳌﻘﺼﺪ ﺍﻟﺸﺮﻋﻲ ﺍﻟﺬﻱ ﻗﺪ ﻳﻨﺼﺮﻑ ﺇﱃ ﺧﺪﻣﺔ ﻫﺬﻩ ﺍﻟﻘﻮﺍﻋﺪ ﻓﻬﻮ ﻓﻴﻤﺎ ﻧﺮﻯ ﺣﺚ ﺻﺎﺣﺐ ﺍﳌﺎﻝ ﻣﻦ‬
‫ﺟﻬﺔ ﻋﻠﻰ ﺍﻟﻮﻓﺎﺀ ﲝﻖ ﺍﻟﻌﺎﻣﻞ ﻷﻧﻪ ﻟﻮﻻ ﺟﻬﺪﻩ ﳌﺎ ﺗﺴﲎ ﻟﻪ ﲢﻘﻴﻖ ﺍﻟﺮﺑﺢ ﺍﻟﺬﻱ ﺯﺍﺩ ﰲ ﻣﺎﻟﻪ‪ ،‬ﻭﺗﻨﺒﻴﻪ‬
‫ﺍﻟﻌﺎﻣﻞ ﺇﱃ ﺿﺮﻭﺭﺓ ﺍﻻﺟﺘﻬﺎﺩ ﰲ ﺗﻨﻤﻴﺔ ﺍﳌﺎﻝ ﺍﳌﺴﻠﻢ ﻟﻪ‪ ،‬ﻭﻋﺪﻡ ﺍﺩﺧﺎﺭ ﺃﻱ ﺟﻬﺪ ﺣﱴ ﻻ ﻳﺘﺮﺗﺐ ﻋﻦ‬
‫ﺫﻟﻚ ﻣﺎ ﻳﻠﻲ ‪:‬‬
‫• ﺣﺮﻣﺎﻥ ﺍﻟﻜﺜﲑ ﻣﻦ ﺃﻓﺮﺍﺩ ﺍﻷﻣﺔ ﻓﻮﺍﺋﺪ ﺍﻟﺴﻌﻲ ﻭﺍﻻﻛﺘﺴﺎﺏ‪.‬‬
‫• ﲡﻨﺐ ﻣﺎ ﻳﻠﺤﻖ ﺍﻟﻌﺎﻣﻞ ﻣﻦ ﺃﺿﺮﺍﺭ ﺇﺫﺍ ﻋﻤﻞ ﰲ ﺍﳌﺴﺎﻗﺎﺓ ‪ ،‬ﺃﻭ ﺍﳌﺰﺍﺭﻋﺔ ﻓﻠﻢ ﻳﺜﻤﺮ ﺍﻟﺸﺠﺮ‪.‬‬
‫* ( ﺍﺑﻦ ﻋﺎﺷﻮﺭ ‪ ،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪ ،‬ﺑﺘﺼﺮﻑ ﻭﺗﻠﺨﻴﺺ ‪ ،‬ﺹ‪ 148/‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ ‪.‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ "ﺗﻄﺒﻴﻘﻲ" ﺩﻭﺭ ﺍﻟﻠﻐﺔ ﻭ ﻣﻮﻗﻒ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻭ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﻭ ﺍﻷﺻﻮﻟﻴﺔ ﻭ ﺍﳌﻘﺎﺻﺪﻳﺔ ﻭ ﺗﻌﺮﻳﻔﺎ‪‬ﺎ ﻭ ﺗﻄﺒﻴﻘﺎﺕ ﻋﻠﻴﻬﺎ‪...‬‬
‫• ﺗﻀﻴﻴﻊ ﺍﻟﻌﺎﻣﻞ ﳉﻬﺪﻩ ﻭﻭﻗﺘﻪ ﺩﻭﻥ ﻣﻘﺎﺑﻞ‪.‬‬
‫• ﺗﻌﺮﺽ ﺃﻫﻞ ﺍﻟﻌﻤﻞ ﻟﻠﺒﻄﺎﻟﺔ ﺇﺫ ﺗﺸﺪﺩﺕ ﺍﻟﺸﺮﻳﻌﺔ ﰲ ﺷﺮﻭﻁ ﺍﻟﺘﻌﺎﻗﺪ ﺑﲔ ﺻﺎﺣﺐ ﺍﻟﻌﻤـﻞ‬
‫ﻭﺍﻟﻌﺎﻣﻞ‪.‬‬
‫ﻭﻫﺬﻩ ﻛﻠﻬﺎ ﺃﺳﺒﺎﺏ ﻣﻘﺒﻮﻟﺔ ﻓﻴﻤﺎ ﻳﺮﻯ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻏﲑ ﺃﻧﻨﺎ ﻧﺮﻯ ﻣﻦ ﺍﳌﻘﺎﺻﺪ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻷﺧﺮﻯ ﻣـﺎ‬
‫ﻳﻠﻲ ‪:‬‬
‫• ﺇﻥ ﺗﻴﺴﲑ ﺍﳌﻌﺎﻣﻼﺕ ﺍﳌﻨﻌﻘﺪﺓ ﻋﻠﻰ ﺍﻷﺑﺪﺍﻥ ﺇﳕﺎ ﺟﺎﺀ ﻟﺘﺸﺠﻴﻊ ﺃﺻﺤﺎﺏ ﺍﻷﻣـﻮﺍﻝ ﻋﻠـﻰ‬
‫ﺍﻻﺳﺘﺜﻤﺎﺭ ﺣﱴ ﻻ ﺗﺘﺤﺠﺮ ﺃﻣﻮﺍﳍﻢ ﻓﻴﻔﻮﺗﻮﺍ ﻋﻠﻰ ﺍﻷﻣﺔ ﺍﻻﻧﺘﻔﺎﻉ ﻬﺑﺎ‪.‬‬
‫• ﺗﻮﻓﲑ ﻓﺮﺹ ﺍﻟﻌﻤﻞ ﻟﻠﻌﻤﻠﺔ ﻭﺫﻟﻚ ﲡﻨﺒﺎ ﻟﺘﻔﺸﻲ ﺍﻟﺒﻄﺎﻟﺔ ﰲ ﺍ‪‬ﺘﻤﻊ ﻭﺍﻟﱵ ﺗﻌﻮﺩ ﺑﻨﺘﺎﺋﺞ ﺳﻠﺒﻴﺔ‬
‫ﻋﻠﻴﻪ ﺑﺮﻣﺘﻪ ‪ ،‬ﻣﺜﻞ ﻗﻄﻊ ﺍﻟﺴﺒﻴﻞ ‪ ،‬ﻭﺍﻟﺴﺮﻗﺔ‪ ،‬ﻭﺍﻟﺘﺴﻮﻝ ‪ ،‬ﻭﺍﻟﺮﺷﻮﺓ … ﺇﱁ‪.‬‬
‫• ‪‬ﻴﺌﺔ ﺍﻟﻈﺮﻭﻑ ﺍﳌﻼﺋﻤﺔ ﻻﺳﺘﻤﺮﺍﺭ ﻋﻤﻠﻴﺔ ﺍﻹﻧﺘﺎﺝ ﺣﱴ ﻻ ﺗﺘﻌﻄﻞ ﺍﳊﻴﺎﺓ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﻟﻸﻣﺔ‪،‬‬
‫ﻷﻥ ﺫﻟﻚ ﻳﺆﺛﺮ ﺳﻠﺒﺎ ﻋﻠﻰ ﺳﻴﺎﺩ‪‬ﺎ ﺍﻟﺴﻴﺎﺳﻴﺔ‪.‬‬
‫• ﺗﻨﻮﻳﻊ ﻣﻮﺍﺭﺩ ﺑﻴﺖ ﻣﺎﻝ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﲟﺎ ﻳﺪﺧﺮﻩ ﺍﻟﻌﻤﺎﻝ ﻣـﻦ ﻛـﺴﺒﻬﻢ ﻓﻴﺘﺤﻮﻟـﻮﻥ ﺇﱃ‬
‫ﺃﺻﺤﺎﺏ ﺃﻣﻮﺍﻝ ﺗﻔﺮﺽ ﻋﻠﻴﻬﻢ ﺍﻟﺰﻛﺎﺓ ) *( ‪.‬‬
‫ﻟﻘﺪ ﺍﻛﺘﻔﻴﻨﺎ ﺑﺒﻌﺾ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﺴﺎﺑﻘﺔ ﺍﳌﺴﺘﺨﻠﺼﺔ ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﰲ‬
‫ﳎﺎﻝ ﺍﳌﻌﺎﻣﻼﺕ ﺳﻘﻨﺎﻫﺎ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺘﻤﺜﻴﻞ ﻻ ﺍﳊﺼﺮ‪ ،‬ﰲ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﺘﻄﺒﻴﻘﻴﺔ ﲟﺎ ﺃﻭﺭﺩﻧﺎﻩ ﻣﻦ‬
‫ﻣﻘﺎﺻﺪ ﺍﻟﺘﺸﺮﻳﻊ ﺍﳋﺎﺻﺔ ﺑﺄﻧﻮﺍﻉ ﺍﳌﻌﺎﻣﻼﺕ ﺑﲔ ﺍﻟﻨﺎﺱ‪ ،‬ﻏﲑ ﻣﺘﻄﺮﻗﲔ ﻷﺣﻜﺎﻡ ﺍﻟﺘﱪﻋﺎﺕ ‪ ،‬ﻭ ﺍﻟﻘﻀﺎﺀ‪،‬‬
‫ﻭ ﺍﻟﺸﻬﺎﺩﺓ ‪،‬ﻭ ﺇﻳﺼﺎﻝ ﺍﳊﻘﻮﻕ ‪ ،‬ﻭ ﺇﻧﻔﺎﺫ ﺍﻟﻌﻘﻮﺑﺎﺕ‪ ،‬ﻷﻧﻨﺎ ﻧﺮﻯ ﺃ‪‬ﺎ ﺗﻌﺘﱪ ﺗﻜﻤﻠﺔ ﳌﺎ ﻗﻠﻨﺎﻩ ﰲ ﻣﺒﺤﺚ‬
‫ﺍﳌﻌﺎﻣﻼﺕ‪ .‬ﻭ ﺣﱴ ﻧﺜﺒﺖ ﺃﻥ ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﺍﳌﻘﺎﺻﺪ ﻫﻮ ﺍﻟﺴﺒﻴﻞ ﺇﱃ ﺑﻌﺚ ﺍﳊﻴﻮﻳﺔ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ‪،‬‬
‫ﻭﺗﻴﺴﲑ ﻭﺿﻌﻬﺎ ﰲ ﺧﺪﻣﺔ ﺃﻣﺘﻨﺎ ﺍﻹﺳﻼﻣﻴﺔ ﲟﺎ ﻳﺴﻬﻞ ﳍﺎ ﺍﻟﺴﺒﻴﻞ ﻟﻠﻨﻬﻮﺽ ﻣﻦ ﺟﺪﻳﺪ ‪ ،‬ﻭﺍﻟﺮﺟﻮﻉ ﺇﱃ‬
‫ﺣﺎﻟﺔ ﺍﻟﻌﻄﺎﺀ ﺍﳊﻀﺎﺭﻱ ‪ ،‬ﻭﺃﻥ ﻣﺮﺍﻋﺎﺓ ﺍﳌﻘﺎﺻﺪ ﺍﻟﺸﺮﻋﻴﺔ ﳛﺮﺭ ﺍﻟﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ ‪ ،‬ﻭﻳﺴﻤﺢ ﻣﻦ ﺟﺪﻳﺪ‬
‫ﺑﺎﻟﺘﻘﺎﺀ ﺍﻟﻘﺎﻧﻮﻥ ﻭﺍﻻﻗﺘﺼﺎﺩ ‪ ،‬ﻭﺍﻟﺴﻴﺎﺳﺔ ‪ ،‬ﻭﺍﻟﺸﺮﻉ ﻟﺘﺆﺩﻱ ﺩﻭﺭﻫﺎ ﳎﺘﻤﻌﺔ ﰲ ﺍﳊﻴﺎﺓ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻟﻸﻣﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬
‫ﻭﺧﻼﺻﺔ ﺍﻟﻘﻮﻝ ‪:‬‬
‫ﺇﻥ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻣﻦ ﺧﻼﻝ ﻛﺘﺎﺑﻪ ﺍﳌﺬﻛﻮﺭ ﺗﺴﺘﺸﻒ ﺻﻴﺤﺘﻪ ﺍﳌﺪﻭﻳﺔ ﻓﻴﻤﺎ ﻳﻠﻲ ‪:‬‬
‫* ( ﺍﺑﻦ ﻋﺎﺷﻮﺭ ‪ ،‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪ ،‬ﺑﺘﺼﺮﻑ ﻭﺗﻠﺨﻴﺺ ‪ ،‬ﺹ‪ 148/‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ ‪.‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ "ﺗﻄﺒﻴﻘﻲ" ﺩﻭﺭ ﺍﻟﻠﻐﺔ ﻭ ﻣﻮﻗﻒ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻭ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﻭ ﺍﻷﺻﻮﻟﻴﺔ ﻭ ﺍﳌﻘﺎﺻﺪﻳﺔ ﻭ ﺗﻌﺮﻳﻔﺎ‪‬ﺎ ﻭ ﺗﻄﺒﻴﻘﺎﺕ ﻋﻠﻴﻬﺎ‪...‬‬
‫ﻳﺎ ﻋﻠﻤﺎﺀ ﺃﻣﺘﻨﺎ ﺍﻹﺳﻼﻣﻴﺔ ﺃﻳﻦ ﺃﻧﺘﻢ ؟ ‪ .‬ﻣﺎﺫﺍ ﺗﺼﻨﻌﻮﻥ ؟‪ .‬ﺃﻳﻦ ﻋﻠﻤﻜﻢ ؟‪.‬‬
‫‪ −‬ﺃﻳﺘﻮﻗﻒ ﺍﻻﺟﺘﻬﺎﺩ ﻣﻊ ﺃﰊ ﺇﺳﺤﺎﻕ ﺍﻟﺸﺎﻃﱯ ﻣﻨﺬ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﻣﻦ ﺍﳍﺠـﺮﻱ ﺩﻭﻥ ﺃﻥ ﲢﺮﻛـﻮﺍ‬
‫ﺳﺎﻛﻨﺎ ؟ ‪ .‬ﺃﲣﺸﻮﻥ ﺍﻧﺘﻘﺎﺩ ﺍﻟﻨﺎﺱ ﻟﻜﻢ ؟‪.‬‬
‫‪ −‬ﻫﺎ ﺃﻧﺎ ﺇ ﹰﺫﺍ ﺃﻓﻌﻞ ‪ ،‬ﻭﺃﲪﻞ ﻋﻨﻜﻢ ﺫﻟﻚ‪ ،‬ﻭﻻ ﺑﺄﺱ ﺃﻥ ﺗﻨﻘﺪﻭﱐ‪ ،‬ﻭﻻ ﺃﻓﻌﻞ ﺫﻟﻚ ﺧﻮﻓﺎ ﺃﻭ ﺣﺒﺎ‬
‫ﰲ ﺍﻟﺸﻬﺮﺓ‪ ،‬ﻭﻟﻜﻦ ﻷﻣﻬﺪ ﻟﻜﻢ ﺍﻟﺴﺒﻴﻞ ‪.‬‬
‫‪ −‬ﻓﻬﻼ ﻭﺍﺻﻠﺘﻢ ﺍﳉﻬﺪ ﻭﺳﻌﻴﺘﻢ ﺇﱃ ﲢﻘﻴﻖ ﺍﻟﻘﺼﺪ ؟‪.‬‬
‫‪ −‬ﻓﻌﻠﻴﻜﻢ ﻭﺣﺪﻛﻢ ﺗﺘﻮﻗﻒ ﻋﻮﺩﺓ ﺍﳊﻴﺎﺓ ﺍﻟﻔﺎﻋﻠﺔ ﺍﳊﻘﺔ ﺇﱃ ﺃﻣﺔ ﺍﻹﺳﻼﻡ ﻓﻼ ﺗﻘﺼﺮﻭﺍ‪ ،‬ﻭﻻ ﺗﺄﻟﻮﺍ‬
‫ﺟﻬﺪﺍ ﰲ ﺳﺒﻴﻞ ﺫﻟﻚ ﻭﻟﻜﻢ ﻣﻦ ﺍﷲ ﺍﻷﺟﺮ‪ ،‬ﻭﻣﲏ ﺍﻟﺸﻜﺮ‪.‬‬
‫‪ −‬ﺗﻠﻚ ﻫﻲ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﱵ ﳝﻜﻦ ﺃﻥ ﻧﺴﺘﺸﻔﻬﺎ ﻣﻦ ﻛﺘﺎﺑﻪ‪ ،‬ﻓﻠﻴﺲ ﻣﻦ ﺑﺎﺏ ﺍﻟﺼﺪﻓﺔ ﺃﻥ ﺭﻛﺰ ﻓﻴـﻪ‬
‫ﻋﻠﻰ ﻓﻘﻪ ﺍﳌﻌﺎﻣﻼﺕ‪ ،‬ﻷﻥ ﻣﺎ ﻃﺮﺃ ﻋﻠﻰ ﺍﳌﻌﺎﻣﻼﺕ ﰲ ﺍﳊﻴﺎﺓ ﺍﻹﺳـﻼﻣﻴﺔ ﺍﳌﻌﺎﺻـﺮﺓ ﺑﻔﻌـﻞ‬
‫ﺗﻌﺎﻣﻠﻬﺎ ﺍﳊﻀﺎﺭﻱ ﻣﻊ ﺍﻟﻐﲑ‪ ،‬ﱂ ﺗﻔﺼﻞ ﻓﻴﻪ ﺍﻟﺸﺮﻳﻌﺔ ﺑﺮﺃﻱ‪ ،‬ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﺟﻌﻞ ﺃﻓﺮﺍﺩ ﺍﻷﻣﺔ ﺑﲔ‬
‫ﺍﻹﺣﺠﺎﻡ ﻭﺍﻹﻗﺪﺍﻡ ﰲ ﻗﺒﻮﻟﻪ ﺃﻭ ﺭﻓﻀﻪ‪ ،‬ﻓﻌﻄﻠﻬﻢ ﺫﻟﻚ ﻭﻋﻄﻞ ﻣﺼﺎﱀ ﺍﻷﻣﺔ‪.‬‬
‫‪ −‬ﻭ ﻟﺬﺍ ﻓﺈﻥ ﺍﳊﺎﺟﺔ ﻣﺎﺳﺔ ﺇﱃ ﺇﻃﻼﻕ ﺍﻻﺟﺘﻬﺎﺩ ﺍﻹﺳﻼﻣﻲ ﻣﻦ ﺇﺳﺎﺭﻩ‪ ،‬ﻭﲢﺮﻳﺮﻩ ﻣﻦ ﻗﻴﻮﺩﻩ‪.‬‬
‫‪ −‬ﻭﻗﺪ ﺭﺃﻯ ﺃﻥ ﺧﲑ ﻭﺳﻴﻠﺔ ﻟﺬﻟﻚ‪ ،‬ﻫﻲ ﺇﻧﺸﺎﺀ ﻫﺬﺍ ﺍﻟﻌﻠﻢ – ﻋﻠﻢ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳـﻼﻣﻴﺔ‬
‫ﺍﻟﺬﻱ ﻳﺪﻋﻮ ﺇﻟﻴﻪ‪.‬‬
‫‪ −‬ﻫﻞ ﺃﺧﻄﺄ‪ ،‬ﺃﻡ ﺃﺻﺎﺏ ؟‪ .‬ﺫﻟﻚ ﺃﻣﺮ ﻻ ﻧﻘﺮﺭﻩ ﳓﻦ ‪ ،‬ﻭﺇﳕﺎ ﺃﻫﻞ ﺍﻟﻌﻠﻮﻡ ﺍﻟـﺸﺮﻋﻴﺔ ﻭﺣـﺪﻫﻢ‬
‫ﺍﳌﻄﺎﻟﺒﻮﻥ ﺑﺬﻟﻚ‪.‬‬
‫‪ −‬ﺃﻣﺎ ﳓﻦ ﻓﻌﻠﻴﻨﺎ ﺃﻥ ﻧﻨﺒﻪ ﺇﱃ ﻣﺎ ﰲ ﳏﺎﻭﻟﺘﻪ ﺗﻠﻚ ﻣﻦ ﺇﺟﺎﺑﺔ ﻋﻦ ﺍﻟﻌﺪﻳـﺪ ﻣـﻦ ﺇﺷـﻜﺎﻟﻴﺎﺗﻨﺎ‬
‫ﺍﳌﻌﺎﺻﺮﺓ‪ ،‬ﻭﻣﺎ ﳝﻜﻦ ﺃﻥ ﳚﻨﻴﻪ ﺍﻟﻔﻜﺮ ﻣﻨﻬﺎ ﻣﻦ ﻓﻮﺍﺋﺪ‪ ،‬ﻭﻬﺑﺬﺍ ﻧﺄﰐ ﻋﻠﻰ ﺧﺘﺎﻡ ﻫﺬﻩ ﺍﻷﻃﺮﻭﺣﺔ‪.‬‬
‫ﻭ ﻋﻠﻰ ﺍﷲ ﻗﺼــﺪ ﺍﻟﺴﺒﻴـﻞ‪.‬‬
‫ﻭﷲ ﺍﳊﻤﺪ ﻭﺍﻟﺸﻜﺮ ﺃﻭﻻ ﻭﺃﺧﲑﺍ‪.‬‬
‫ﻭ ﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﻭ ﺁﻟﻪ ﻭ ﺻﺤﺒﻪ ﻭ ﺳﻠﻢ‪.‬‬
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‫ﻟﻘﺪ ﺍﺧﺘﺮﺕ ﳌﻮﺿﻮﻉ ﲝﺜﻲ ﻋﻨﻮﺍﻥ " ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ‪ ،‬ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑـﻦ‬
‫ﻋﺎﺷﻮﺭ ﰲ ﻛﺘﺎﺑﻪ ‪" :‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ"‪ ،‬ﻭ ﻻ ﺃﺯﻋﻢ ﰲ ﻫﺬﻩ ﺍﻷﻃﺮﻭﺣﺔ ﺃﱐ ﻗـﺪ ﺃﺣﻄـﺖ‬
‫ﺍﳌﻮﺿﻮﻉ ﻣﻦ ﲨﻴﻊ ﺃﻃﺮﺍﻓﻪ‪ ،‬ﻭﱂ ﺃﺗﺮﻙ ﻣﻨﻪ ﺷﺎﺭﺩﺓ ﻭ ﻻ ﻭﺍﺭﺩﺓ‪ ،‬ﻭﺇﱐ ﻷﻋﻠﻢ ﻋﻠﻢ ﺍﻟﻴﻘﲔ‪ ،‬ﺃﻥ ﺩﺭﺍﺳـﱵ‬
‫ﻫﺬﻩ ﻗﺪ ﺷﺎﺑﺘﻬﺎ ﺑﻌﺾ ﺍﻟﺜﻐﺮﺍﺕ‪ ،‬ﻭﻛﺎﻥ ﳝﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﺃﴰﻞ ﻭﺃﻋﻤﻖ ﻭﺃﺿﺒﻂ ﻭﺃﺩﻕ‪ ،‬ﳑﺎ ﻫﻲ ﻋﻠﻴـﻪ‪،‬‬
‫ﻭﺍﻟﺴﺒﺐ ﰲ ﺫﻟﻚ ﻳﺮﺟﻊ ﺇﱃ ﺍﺿﻄﺮﺍﺏ ﻣﺴﲑﺓ ﺍﻹﺷﺮﺍﻑ ؛ ﺣﻴﺚ ﺗﻐﲑ ﺍﳌﺸﺮﻓﻮﻥ ﻋﻠﻴﻬﺎ ﺗﺒﺎﻋﺎ‪ ،‬ﻭﻟﻜـﻞ‬
‫ﻣﺸﺮﻑ ﺭﺅﻳﺘﻪ ﻭﻣﻮﻗﻔﻪ‪ ،‬ﻭﻟﻮﻻ ﺃﻥ ﺃﺳﻌﻔﲏ ﺍﷲ ﺑﺘﻔﻀﻞ ﺍﻷﺳﺘﺎﺫ ﺍﻟﺪﻛﺘﻮﺭ ﻋﻤﺎﺭ ﺳﺎﺳﻲ ﺑﻘﺒﻮﻝ ﺍﻹﺷﺮﺍﻑ‬
‫ﻋﻠﻴﻬﺎ‪ ،‬ﻟﺮﲟﺎ ﻛﻨﺖ ﻧﻔﻀﺖ ﻳﺪﻱ ﻣﻨﻬﺎ ﻭﺻﺮﻓﺖ ﻋﺰﻣﻲ ﻋﻨﻬﺎ‪.‬‬
‫ﻭﻳﺮﺟﻊ ﺍﻟﻔﻀﻞ ﰲ ﻣﻮﺍﺻﻠﺔ ﲝﺜﻲ ﻭ ﺩﺭﺍﺳﱵ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﺇﱃ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭ ﺗﻌﺎﱃ‪،‬‬
‫ﰲ ﺍﻷﻣﻞ ﻭﲢﻔـﺰﱐ‬
‫ﰒ ﺇﱃ ﺍﻟﻨﺼﺎﺋﺢ ﺍﻟﺴﺪﻳﺪﺓ ﺍﻟﱵ ﻛﻨﺖ ﺃﺗﻠﻘﺎﻫﺎ ﻣﻦ ﺃﺳﺎﺗﺬﻱ ﺍﻟﻔﺎﺿﻞ ‪ ،‬ﻓﻜﺎﻧﺖ ﺗﺒﻌﺚ ﹼ‬
‫ﺩﻭﻣﺎ ﻋﻠﻰ ﺍﻟﻌﻤﻞ‪.‬‬
‫ﻭﳑﺎ ﻳﻼﺣﻆ ﻭ ﻻ ﺷﻚ ﺃﻥ ﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﺘﻤﻬﻴﺪﻳﺔ ﰲ ﻫﺬﻩ ﺍﻷﻃﺮﻭﺣﺔ‪ ،‬ﻗﺪ ﺍﺳﺘﻐﺮﻗﺖ ﺟـﺰﺀﺍ‬
‫ﻫﺎﻣﺎ ﻣﻦ ﺍﻟﺒﺤﺚ ‪ ،‬ﻭﻟﻌﻞ ﻫﺬﺍ ﻳﺪﻓﻊ ﺇﱃ ﺍﻟﺘﻮﻫﻢ ﺑﻮﺟﻮﺩ ﺧﻠﻞ‪ ،‬ﻭﻋﺪﻡ ﺗﻮﺍﺯﻥ ﺑﲔ ﺍﻟﺪﺭﺍﺳﺘﲔ ﺍﻟﺘﻤﻬﻴﺪﻳﺔ‬
‫ﻭﺍﻟﺘﺤﻠﻴﻠﻴﺔ‪ ،‬ﻏﲑ ﺃﻥ ﺿﺮﻭﺭﺓ ﺍﳌﻨﻬﺠﻴﺔ ﻫﻲ ﺍﻟﱵ ﺍﺳﺘﻠﺰﻣﺖ ﺫﻟﻚ ‪ ،‬ﺇﺫ ﻣﺎ ﻛﺎﻥ ﳝﻜﻦ ﺇﺑﺮﺍﺯ ﳑﻴﺰﺍﺕ ﺍﻟﺘﻨﻈﲑ‬
‫ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﰲ ﳎﺎﻝ ﺍﳌﻘﺎﺻﺪ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﺇﻻ ﻋﻦ ﻃﺮﻳﻖ ﻣﺴﺢ ﺷﺎﻣﻞ ﳌﺎ ﰎ ﻗﺒﻠﻪ‬
‫ﰲ ﻫﺬﺍ ﺍ‪‬ﺎﻝ‪،‬ﻭﻣﻦ ﺃﻫﻢ ﺍﻟﻨﺘﺎﺋﺞ ﺍﻟﱵ ﺗﻮﺻﻠﺖ ﺇﻟﻴﻬﺎ ﻫﻲ‬
‫ﺃﻭﻻ( ﻧﺘﺎﺋﺞ ﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﺘﻤﻬﻴﺪﻳﺔ ‪:‬‬
‫ﻣﻦ ﺧﻼﻝ ﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﺘﻤﻬﻴﺪﻳﺔ ﳍﺬﺍ ﺍﻟﺒﺤﺚ ﺇﺗﻀﺢ ﻟﻨﺎ ﻣﺎ ﻳﻠﻲ ‪:‬‬
‫‪ (1‬ﺇﻥ ﺍﻻﻫﺘﻤﺎﻡ ﺑﺎﳌﻘﺎﺻﺪ ‪ ،‬ﻭﺍﻋﺘﻤﺎﺩﻫﺎ ﻛﻤﺼﺪﺭ ﻟﻠﺘﻌﺮﻑ ﻋﻠﻰ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ‪ ،‬ﻭﺍﻻﻫﺘﺪﺍﺀ‬
‫ﺇﻟﻴﻬﺎ‪ ،‬ﺑﺪﺃ ﻣﺒﻜﺮﺍ ﻣﻨﺬ ﺍﻟﻌﻬﺪ ﺍﻷﻭﻝ ﻟﻺﺳﻼﻡ‪ ،‬ﰒ ﺗﻌﺰﺯﺕ ﺍﳊﺎﺟﺔ ﺇﻟﻴﻪ ﻣﻊ ﺗﻮﺳـﻊ ﺍﻟﻔـﺘﺢ‬
‫ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﺗﻨﻮﻉ ﺍﻷﻣﺼﺎﺭ‪ ،‬ﻭ ﺍﻧﺘﺸﺎﺭ ﺍﻟﺼﺤﺎﺑﺔ ﻓﻴﻬﺎ‪ ،‬ﻭﻳﺘﻀﺢ ﺫﻟﻚ ﺧﺎﺻـﺔ ﰲ ﺍﻟﻔﻘـﻪ‬
‫ﺍﻟﻌﻤﺮﻱ‪ ،‬ﻭﺍﺟﺘﻬﺎﺩﺍﺕ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ‪ ،‬ﻭﻋﺒﺪ ﺍﷲ ﺍﺑﻦ ﻣﺴﻌﻮﺩ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨـﻬﻢ ‪-‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﻟﻔﻆ ﺍﳌﻘﺎﺻﺪ ﱂ ﻳﺘﺤﺪﺩ ﻛﻤﺼﻄﻠﺢ ‪ ،‬ﻭﻳﺘﺪﺍﻭﻝ ﺑـﲔ ﺍﻟﻨـﺎﺱ ‪ ،‬ﺇﺫ ﻛﺎﻧـﺖ‬
‫ﺗﺴﺘﺨﺪﻡ ﺃﻟﻔﺎﻅ ﺃﺧﺮﻯ ﻟﻠﺪﻻﻟﺔ ﻋﻠﻰ ﻣﻌﻨﺎﻩ ﻛﺎﳊﻜﻤﺔ ﻭﺍﻟﻐﺮﺽ ﻭﺍﳌﻌﲎ ‪.‬‬
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‫ﺇﻥ ﺃﺑﺮﺯ ﻣﻦ ﺩﺭﺳﻮﺍ ﺍﻟﺘﻔﻜﲑ ﺍﳌﻘﺎﺻﺪﻱ ‪ ،‬ﻭﻋﻤﻠﻮﺍ ﻋﻠﻰ ﺑﻠﻮﺭﺗﻪ ‪،‬ﻭﺃﺳﻬﻤﻮﺍ ﰲ ﻭﺿﻊ ﺃﺳﺴﻪ‬
‫ﻭ ﺇﺭﺳﺎﺀ ﺩﻋﺎﺋﻤﻪ ﻫﻢ ﺃﻫﻞ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ‪ ،‬ﻣﺜﻞ ﺇﻣﺎﻡ ﺍﳊﺮﻣﲔ ﺍﳉﻮﻳﲏ ﻭ ﺍﻹﻣﺎﻡ ﺍﺑـﻦ‬
‫ﺗﻴﻤﻴﺔ ‪ ،‬ﻭ ﺍﻟﻌﺰ ﺑﻦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ‪ ،‬ﻭﺍﺑﻦ ﺍﻟﻘﻴﻢ ﻭ ﺍﻟﻘﺮﺍﰲ ﻭ ﺍﻟﺸﺎﻃﱯ‪...‬‬
‫ﺇﻥ ﺍﻫﺘﺪﺍﺀ ﺍﳊﻜﻴﻢ ﺍﻟﺘﺮﻣﺬﻱ ﺇﱃ ﻭﺿﻊ ﻣﺼﻄﻠﺢ ﺍﳌﻘﺎﺻﺪ ﻭ ﺗﺜﺒﻴﺘﻪ‪ ،‬ﻛﺎﻥ ﻟﻪ ﺃﻛﱪ ﺍﻷﺛـﺮ ﰲ‬
‫ﲤﻬﻴﺪ ﺍﻟﺴﺒﻴﻞ ﳌﻦ ﺟﺎﺀ ﺑﻌﺪﻩ‪ ،‬ﻟﻴﺘﺨﺬ ﻣﻦ ﺍﳌﻘﺎﺻﺪ ﻣﻮﺿﻮﻋﺎ ﻟﺘﻔﻜﲑﻩ‪.‬‬
‫ﺇﻥ ﻇﻬﻮﺭ ﺍﳌﺪﺍﺭﺱ ﺍﻟﻔﻘﻬﻴﺔ ‪ ،‬ﺃﺳﻬﻢ ﺑﻘﺴﻂ ﻭﺍﻓﺮ ﰲ ﺇﻋﻄﺎﺀ ﺩﻓﻌﺔ ﻗﻮﻳﺔ ﻟﻠﺘﻔﻜﲑ ﺍﳌﻘﺎﺻﺪﻱ‪،‬‬
‫ﻭ ﲪﻞ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺍﻹﻗﺒﺎﻝ ﻋﻠﻴﻪ ‪ ،‬ﻭ ﺍﻻﻫﺘﻤﺎﻡ ﺑﻪ‪.‬‬
‫ﺇﻥ ﺍﻟﺘﻔﻜﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻛﺎﻥ ﺩﻭﻣﺎ ﻳﺸﻜﻞ ﺟﺰﺀﺍ ﻣﻦ ﺍﻫﺘﻤﺎﻡ ﻋﻠﻤﺎﺀ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ ،‬ﺇﺫﺍ ﻣـﺎ‬
‫ﺍﻋﺘﱪﻧﺎ ﺃﻥ ﺍﻟﻔﻘﻴﻪ ﳚﺪ ﻧﻔﺴﻪ ﰲ ﻣﻮﺍﺟﻬﺔ ﻣﺸﻜﻼﺕ ﺍﳊﻴﺎﺓ ﺍﳌﺘﺠﺪﺩﺓ ﺑﺎﺳـﺘﻤﺮﺍﺭ‪ ،‬ﻭﻫـﺬﺍ‬
‫ﺍﻟﻮﺿﻊ ﻳﻔﺮﺽ ﻋﻠﻴﻪ ﺍﻟﺘﻔﻜﲑ ﰲ ﺍﻟﻀﻮﺍﺑﻂ ﺍﻟﱵ ﳚﺐ ﺍﻋﺘﻤﺎﺩﻫﺎ ﻟﻠﻔـﺼﻞ ﰲ ﺍﻟﻘـﻀﺎﻳﺎ ‪ ،‬ﻭ‬
‫ﺻﻴﺎﻏﺔ ﺍﻟﻔﺘﺎﻭﻯ‪.‬‬
‫ﺇﻥ ﺗﺪﻭﻳﻦ ﺍﻟﻔﻜﺮ ﺍﳌﻘﺎﺻﺪﻱ‪ ،‬ﻭ ﺇﻥ ﻛﺎﻥ ﻗﺪ ﺑﺪﺃ ﺑﺎﳊﻜﻴﻢ ﺍﻟﺘﺮﻣﺬﻱ ﻭﻛﺘﺎﺑـﻪ )ﺍﻟـﺼﻼﺓ‬
‫ﻭﻣﻘﺎﺻﺪﻫﺎ( ﺍﻟﺬﻱ ﻳﻌﺘﱪ ﺇﺭﻫﺎﺻﺎ ﻟﺒﺪﺍﻳﺔ ﺍﻟﺘﺪﻭﻳﻦ ﰲ ﺍﻟﻔﻜـﺮ ﺍﳌﻘﺎﺻـﺪﻱ‪ ،‬ﺇﻻ ﺃﻥ ﺗـﻮﺍﺗﺮ‬
‫ﺍﻟﺘﺪﻭﻳﻦ ﻭﺗﺰﺍﻳﺪﻩ ﺑﺼﻮﺭﺓ ﻣﻠﺤﻮﻇﺔ‪ ،‬ﳛﺘﻢ ﺍﻟﺘﻌﺮﻑ ﻋﻠﻰ ﺍﳌﻘﺎﺻﺪ ﻭﺃﻧﻮﺍﻋﻬـﺎ ﻭﻭﺳـﺎﺋﻠﻬﺎ‪.‬‬
‫ﺍﻧﻄﻼﻗﺎ ﻣﻦ ﺇﻣﺎﻡ ﺍﳊﺮﻣﲔ ﺍﳉﻮﻳﲏ ‪ ،‬ﻭﻛﺘﺎﺑﻪ )ﺍﻟﱪﻫﺎﻥ( ‪ ،‬ﻭﻟﻌﻠﻪ ﺃﻭﻝ ﻣﻦ ﻭﺿـﻊ ﺃﺳـﺎﺱ‬
‫ﺍﻟﺪﺭﺍﺳﺔ ﺍﳌﻨﻬﺠﻴﺔ ﻟﻠﻤﻘﺎﺻﺪ‪ ،‬ﻭﺫﻟﻚ ﺑﻔﻀﻞ ﺍﻫﺘﻤﺎﻣﻪ ﺑﻮﺿﻊ ﺍﻟﺘﻘﺴﻴﻢ ﺍﳋﻤﺎﺳﻲ ﻷﺻـﻮﻝ‬
‫ﺍﻟﺸﺮﻳﻌﺔ‪.‬‬
‫ﺇﻥ ﺍﻹﻣﺎﻡ ﺃﺑﺎ ﺇﺳﺤﺎﻕ ﺍﻟﺸﺎﻃﱯ ﺍﻟﺬﻱ ﺧﺺ ﻣﻮﺿﻮﻉ ﺍﳌﻘﺎﺻﺪ ﺑﺄﻛﱪ ﺟﺰﺀ ﻣـﻦ ﻛﺘﺎﺑـﻪ‬
‫ﺍﳌﻌﺮﻭﻑ ﺑﺎﺳﻢ )ﺍﳌﻮﺍﻓﻘﺎﺕ( ﻭﻫﻮ ﻗﺴﻢ ﺍﳌﻘﺎﺻﺪ‪ ،‬ﻛﺎﻥ ﺃﻭﻝ ﻣﻦ ﺃﺑﺮﺯ ﺑﻌﻤﻠﻪ ﺫﻟﻚ ﻗﺎﺑﻠﻴـﺔ‬
‫ﺍﳌﻘﺎﺻﺪ ﻟﻠﺪﺭﺍﺳﺔ ﻛﻤﻮﺿﻮﻉ ﻣﺴﺘﻘﻞ‪ ،‬ﻭﻟﻌﻠﻪ ﻫﻮ ﺍﻟﺬﻱ ﻣﻬﺪ ﻟﻠﺸﻴﺦ ﳏﻤﺪ ﺍﻟﻄـﺎﻫﺮ ﺍﺑـﻦ‬
‫ﻋﺎﺷﻮﺭ ﺃﻥ ﻳﻨﻈﺮ ﺇﱃ ﺍﳌﻘﺎﺻﺪ ﻋﻠﻰ ﻫﺬﺍ ﺍﻷﺳﺎﺱ‪ .‬ﻭﺑﺬﻟﻚ ﺃﺿﺤﻰ ﺍﻟﺸﻴﺦ – ﺍﺑﻦ ﻋﺎﺷﻮﺭ‬
‫ ﳎﺪﺩﺍ ﻟﻠﻔﻜﺮ ﺍﳌﻘﺎﺻﺪﻱ ﲝﻖ ﰲ ﻫﺬﺍ ﺍﻟﻌﺼﺮ ‪ ،‬ﺑﻌﺪ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻃﱯ‪.‬‬‫ﺇﻥ ﺗﺄﺧﺮ ﺍﺳﺘﻘﻼﻟﻴﺔ ﺍﻟﺒﺤﺚ ﰲ ﻣﻮﺿﻮﻉ ﺍﳌﻘﺎﺻﺪ ﻭﺑﺮﻭﺯﻩ ﻛﻌﻠﻢ ﻣﺴﺘﻘﻞ ﻳﺮﺟﻊ ﰲ ﻧﻈﺮﻧﺎ ‪،‬‬
‫ﺑﻌﺪ ﺍﻻﺳﺘﻘﺼﺎﺀ ﺇﱃ ﺳﺒﺒﲔ ﺟﻮﻫﺮﻳﲔ ‪:‬‬
‫‪ (1‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻛﺎﻥ ﺳﺒﺒﺎ ﰲ ﻇﻬﻮﺭ ﺍﳌﻘﺎﺻﺪ ‪.‬‬
‫‪ (2‬ﻛﻤﺎ ﻛﺎﻥ ﻋﻠﻢ ﺍﻟﻜﻼﻡ ﻭﺍﳉﺪﻝ ﻫﻮ ﺃﺳﺎﺱ ﺍﻻﻫﺘﻤﺎﻡ ﲟﻮﺿﻮﻉ ﺍﳌﻘﺎﺻﺪ ‪.‬‬
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‫ﻭﻳﺮﻯ ﻛﻞ ﻣﻦ ﺍﻟﻄﺮﻓﲔ ﺃﻥ ﺍﳌﻘﺎﺻﺪ ﻣﻦ ﺍﺧﺘﺼﺎﺹ ﺍﻟﻄﺮﻑ ﺍﻵﺧﺮ‪ ،‬ﻓﻠﻢ ﳛﻆ ﻣﻦ ﻫـﺬﺍ‬
‫ﻭﺫﺍﻙ ﺇﻻ ﺑﺎﻫﺘﻤﺎﻡ ﺟﺰﺋﻲ ﻋﺎﺑﺮ ﻻ ﻳﻔﻴﺪ ﻛﺜﲑﺍ ﻟﻠﺘﻌﻤﻖ ﰲ ﺍﳌﻮﺿﻮﻉ‪ ،‬ﻭﺍﻟﻜﺸﻒ ﻋﻦ ﺃﳘﻴﺘﻪ ﺍﻟﺒﺎﻟﻐـﺔ‪،‬‬
‫ﻭﺍﻧﻌﻜﺎﺳﺎﺗﻪ ﻋﻠﻰ ﺗﻄﻮﺭ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﺧﺎﺻﺔ‪ ،‬ﻭﲢﺮﻳﺮ ﺍﻟﻌﻘﻞ ﺍﳌﺴﻠﻢ ﻣﻦ ﺭﺑﻘـﺔ ﺍﻟﺘـﺰﺍﻡ ﺍﻟﺘﻘﻠﻴـﺪ‬
‫ﻭﺍﳉﻤﻮﺩ‪.‬‬
‫‪ (9‬ﻛﺸﻔﺖ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﺘﻤﻬﻴﺪﻳﺔ ﺃﻥ ﺍﻟﺒﺤﺚ ﰲ ﺍﳌﻘﺎﺻﺪ ﺗﻮﻗﻒ ﺑﻌﺪ ﺍﻟﺸﺎﻃﱯ ﻣﺒﺎﺷﺮﺓ ‪،‬‬
‫ﻭﺍﺳﺘﻤﺮ ﺗﻮﻗﻔﻪ ﻟﻔﺘﺮﺓ ﺳﺒﺘﺔ ﻗﺮﻭﻥ ‪ ،‬ﻧﺘﻴﺠﺔ ﺍﳓﻄﺎﻁ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﺧﺎﺻﺔ ﻭﺃﻥ ﺍﳉﻬـﺪ‬
‫ﺍﻟﺬﻱ ﺑﺬﻟﻪ ﺍﻟﺸﺎﻃﱯ ﰲ ﻛﺘﺎﺑﻪ )ﺍﳌﻮﺍﻓﻘﺎﺕ( ﻛﺎﻥ ﻳﻔﺘﺮﺽ ﺧﻼﻑ ﺫﻟﻚ ﲤﺎﻣﺎ‪ ،‬ﻓﻘﺪ ﺷـﻖ‬
‫ﺍﻟﻄﺮﻳﻖ ﻭﻣﻬﺪ ﺍﻟﺴﺒﻴﻞ‪ ،‬ﻭ ﺃﺯﺍﻝ ﺍﻟﻌﻘﺒﺎﺕ‪ ،‬ﻭ ﻣﻦ ﹼﰒ ﻛﺎﻥ ﳚـﺐ ﻟﻠﺒﺤـﺚ ﺃﻥ ﻳﺘﻮﺍﺻـﻞ‬
‫ﻭﻳﺘﺪﻋﻢ ﻻ ﺃﻥ ﻳﺘﻮﻗﻒ ﺣﱴ ﻇﻬﺮ ﺍﻟﺸﻴﺦ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻓﺒﻌﺚ ﺍﳌﻘﺎﺻﺪ ﻣﻦ ﺟﺪﻳﺪ ‪.‬‬
‫ﺗﻠﻜﻢ ﻫﻲ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻟﻨﺘﺎﺋﺞ ﺗﻮﺻﻠﻨﺎ ﺇﻟﻴﻬﺎ ﻣﻦ ﺧﻼﻝ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳـﺔ ﳌﻮﺿـﻮﻉ ‪" :‬‬
‫ﺍﻟﺘﻨﻈﲑ ﺍﳌﻘﺎﺻﺪﻱ ﻋﻨﺪ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﺍﺑﻦ ﻋﺎﺷﻮﺭ " ﻛﻤﺎ ﻳﻠﻲ‪:‬‬
‫ﺃ‪ -‬ﺇﻥ ﺍﺧﺘﻼﻑ ﺍﻷﻣﺼﺎﺭ ‪ ،‬ﻭ ﺍﺗﺴﺎﻉ ﺍﻟﻔﺘﻮﺣﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻣﻜﻦ ﻣﻦ ﺍﳌﺴﺎﳘﺔ ﰲ ﺗﻮﺟﻴﻪ‬
‫ﺍﻟﻔﻜﺮ ﳓﻮ ﺍﻻﻫﺘﻤﺎﻡ ﲟﻮﺿﻮﻉ ﺍﳌﻘﺎﺻﺪ ‪.‬‬
‫ﺏ‪ -‬ﻇﻬﻮﺭ ﺍﻟﺘﺪﻭﻳﻦ ﰲ ﻣﻮﺿﻮﻉ ﺍﳌﻘﺎﺻﺪ ﻭ ﺗﻮﺳﻊ ﻣﻊ ‪‬ﺎﻳﺔ ﺍﻟﻘﺮﻥ ﺍﻟﺮﺍﺑﻊ ﺍﳍﺠﺮﻱ‪.‬‬
‫ﺝ‪ -‬ﻇﻬﻮﺭ ﺍﻷﻋﻼﻡ ﺍﳌﱪﺯﻭﻥ ﰲ ﻣﻮﺿﻮﻉ ﺍﳌﻘﺎﺻﺪ ﻭ ﻛﺎﻥ ﳍﻢ ﺍﻟﻔﻀﻞ ﺍﻟﻜﺒﲑ ﰲ ﺇﺭﺳﺎﺀ ﻗﻮﺍﻋﺪ‬
‫ﺍﻟﺒﺤﺚ ﰲ ﻫﺬﺍ ﺍ‪‬ﺎﻝ ﳑﺎ ﺟﺬﺏ ﺇﻟﻴﻬﻢ ﺃﻧﻈﺎﺭ ﻏﲑﻫﻢ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ‪ ،‬ﻭ ﲨﻌﺖ ﺑﻴﻨﻬﻢ ﻗﻮﺍﺳﻢ‬
‫ﻣﺸﺘﺮﻛﺔ ﻫﻲ ‪:‬‬
‫‪ .1‬ﻛﻠﻬﻢ ﺃﺋﻤﺔ ﺃﻋﻼﻡ ﻣﺎﺭﺳﻮﺍ ﺍﻟﺘﺪﺭﻳﺲ ‪ ،‬ﻭ ﺍﻟﻔﺘﻴﺎ ﻭﺍﻟﻘﻀﺎﺀ ‪.‬‬
‫‪ .2‬ﻛﺎﻧﻮﺍ ﻋﻠﻤﺎﺀ ﻣﺼﻠﺤﲔ ‪ ،‬ﻭ ﳎﺪﺩﻳﻦ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻌﺼﻮﺭﻫﻢ ‪.‬‬
‫‪ .3‬ﻛﺎﻧﻮﺍ ﻳﻘﻴﻤﻮﻥ ﰲ ﺃﻫﻢ ﺣﻮﺍﺿﺮ ﺍﻟﺒﻼﺩ ﺍﻹﺳﻼﻣﻴﺔ ‪.‬‬
‫‪ .4‬ﺻﺎﺩﻑ ﲨﻴﻌﺎ ﻓﺘﺮﺓ ﺻﺮﺍﻉ ﺳﻴﺎﺳﻲ ﻭﻓﻜﺮﻱ ﻭ ﺩﻳﲏ ‪ ،‬ﺩﺍﺧﻠﻲ ﻭﺧﺎﺭﺟﻲ ‪.‬‬
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‫ﻭﺃﻭﻝ ﻣﻦ ﻭﺿﻊ ﺃﺳﺲ ﺍﳌﻘﺎﺻﺪ ﻫﻮ ﺇﻣﺎﻡ ﺍﳊﺮﻣﲔ ﺍﳉﻮﻳﲏ ‪،‬ﻛﻤﺎ ﻳﻌﺘﱪ ﺍﻟـﺸﺎﻃﱯ ﲝـﻖ‬
‫ﺭﺍﺋﺪﻫﺎ ‪ ،‬ﻭﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺍﳌﻨﻄﻘﻴﺔ ﺗﻔﻀﻲ ﺑﻨﺎ ﺇﱃ ﻧﺘﻴﺠﺔ ﻫﺎﻣﺔ ﺃﺧﺮﻯ‪ ،‬ﻫﻲ ﺃﻥ ﻫﺆﻻﺀ ﺍﻷﻋﻼﻡ ﻗﺪ ﺭﺃﻭﺍ ﰲ‬
‫ﺍﳌﻘﺎﺻﺪ ﺧﲑ ﺃﺩﺍﺓ ﻟﺘﺠﺎﻭﺯ ﺍﻟﺼﺮﺍﻋﺎﺕ ﺍﳌﺬﻫﺒﻴﺔ‪ ،‬ﻭﺍﳋﻼﻓﺎﺕ ﺍﻟـﺴﻴﺎﺳﻴﺔ ﻭﺍﻟﺘﻨـﺎﺣﺮ ﺍﻻﺟﺘﻤـﺎﻋﻲ‪،‬ﺣﱴ‬
‫ﻳﻮﺍﺟﻬﻮﺍ ﺍﻟﺘﻌﺼﺐ ﺍﻷﻋﻤﻰ ‪ ،‬ﻭ ﺍﻟﺘﻘﻠﻴﺪ ﺍﻷﺑﻠﻪ‪ ،‬ﻭﻟﻌﻠﻨﺎ ﻻ ﳔﺘﻠﻒ ﻋﻨﻬﻢ ﰲ ﺍﻟﻮﻗﺖ ﺍﳊﺎﱄ ﻛﺜﲑﺍ ﺑـﺴﺒﺐ‬
‫ﻭﺍﻗﻌﻨﺎ ﺍﳌﻀﻄﺮﺏ ‪،‬ﻭﻣﻦ ﻫﻨﺎ ﻳﺼﺒﺢ ﺍﻫﺘﻤﺎﻣﻨﺎ ﳓﻦ ﺑﺎﳌﻘﺎﺻﺪ ﻧﺎﺑﻌﺎ ﻋﻦ ﺣﺎﺟﺔ ﻳﱪﺯﻫﺎ ﻫﺬﺍ ﺍﻟﻮﺍﻗﻊ ﺍﳌﺘﻐﲑ‪.‬‬
‫ﺛﺎﻧﻴﺎ( ﻧﺘﺎﺋﺞ ﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﺘﺤﻠﻴﻠﻴﺔ ﻟﻜﺘﺎﺏ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪.‬‬
‫ﻟﻘﺪ ﻣﻜﻨﺘﻨﺎ ﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﺘﺤﻠﻴﻠﻴﺔ ﻟﻜﺘﺎﺏ ) ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ( ﻣﻦ ﺍﻻﻫﺘـﺪﺍﺀ ﺇﱃ‬
‫ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻟﻨﺘﺎﺋﺞ ﻧﻮﺭﺩﻫﺎ ﻓﻴﻤﺎ ﻳﻠﻲ ‪:‬‬
‫‪ (1‬ﺇﻥ ﺍﳌﺬﻫﺒﻴﺔ ﻭﺍﻟﺘﻌﺼﺐ ‪ ،‬ﻭﺍﻟﺘﻘﻠﻴﺪ ﺍﻟﺬﻱ ﺷﺎﻉ ﰲ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻛﺎﻥ ﺳﺒﺒﺎ ﰲ ﻏﻠﻖ‬
‫ﺑﺎﺏ ﺍﻻﺟﺘﻬﺎﺩ‪،‬ﺍﻟﺬﻱ ﻳﻌﻮﺩ ﺇﱃ ﻋﻮﺍﻣﻞ ﻣﻮﺿﻮﻋﻴﺔ ‪،‬ﻭ ﺗﺮﺟﻊ ﺇﱃ ﺍﻓﺘﻘﺎﺭ ﻋﻠﻤﺎﺀ ﺍﻟﺸﺮﻳﻌﺔ‬
‫ﺇﱃ ﺃﺩﻟﺔ ﺿﺮﻭﺭﻳﺔ ‪ ،‬ﺃﻭ ﻗﺮﻳﺒﺔ ﻣﻦ ﺍﻟﻀﺮﻭﺭﻳﺔ‪.‬‬
‫‪ (2‬ﺇﻥ ﻣﻦ ﺃﺑﺮﺯ ﺃﺳﺒﺎﺏ ﺍﺧﺘﻼﻑ ﻋﻠﻤﺎﺀ ﺍﻷﺻﻮﻝ ﻫﻲ ﺍﳌﺴﺎﺋﻞ ﺍﻟﱵ ﺗﺪﻭﺭ ﺣﻮﻝ ﺍﺳـﺘﻨﺒﺎﻁ‬
‫ﺍﻷﺣﻜﺎﻡ ﻣﻦ ﺃﻟﻔﺎﻅ ﺍﻟﺸﺎﺭﻉ ﺑﺪﻻ ﻣﻦ ﺑﻨﺎﺋﻬﺎﻋﻠﻰ ﺣﻜﻤﺔ ﺍﻟﺸﺮﻳﻌﺔ ‪ ،‬ﻭﻣﻘـﺼﺪﻫﺎ ﺃﻱ‬
‫ﺃ‪‬ﻢ ﻗﺼﺮﻭﺍ ﻣﺒﺎﺣﺜﻬﻢ ﻋﻠﻰ ﺃﻟﻔﺎﻅ ﺍﻟﺸﺮﻳﻌﺔ ‪ ،‬ﻭﻋﻠﻰ ﺍﳌﻌﺎﱐ ﺍﻟﱵ ﺍﻧﺒﻨﺖ ﻋﻠﻴﻬـﺎ ﻫـﺬﻩ‬
‫ﺍﻷﻟﻔﺎﻅ‪ ،‬ﻭ ﺧﺎﺻﺔ ﻣﺎ ﺗﻌﻠﻖ ﻣﻨﻬﺎ ﲟﻘﺎﺻﺪ ﺍﻟﺘﺸﺮﻳﻊ ﺍﻟﻌﺎﻡ ‪.‬‬
‫‪ (3‬ﺍﻓﺘﻘﺎﺭ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺇﱃ ﺃﺩﻟﺔ ﻗﻄﻌﻴﺔ ﻳﻨﺤﺴﻢ ﻬﺑﺎ ﺍﳉﺪﻝ ‪ ،‬ﻭ ﻳﻨﻘﻄﻊ ﻬﺑﺎ ﺍﳊﺠﺎﺝ ‪،‬‬
‫ﻣﺜﻠﻤﺎ ﻫﻮ ﺍﻟﺸﺄﻥ ﺑﺎﻟﻨﺴﺒﺔ ﻷﺻﻮﻝ ﺍﻟﺪﻳﻦ ﺍﻟﺴﻤﻌﻴﺔ‪ ،‬ﻛﻤﺎ ﺃﻥ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻇﻬـﺮ‬
‫ﺑﻌﺪ ﻇﻬﻮﺭ ﺍﻟﻔﻘﻪ ﻭﺗﺪﻭﻳﻨﻪ ‪ ،‬ﻭ ﺍﺧﺘﻼﻑ ﺍﳌﺪﺍﺭﺱ ﺍﻟﻔﻘﻬﻴﺔ ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ ‪.‬‬
‫‪ (4‬ﺇﻥ ﺗﻘﺪﻡ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻋﺎﻣﺔ‪ ،‬ﻭﻋﻠﻢ ﺍﳌﻘﺎﺻﺪ ﺍﻟﺸﺮﻋﻴﺔ ﺧﺎﺻﺔ‪ ،‬ﻳﺘﻄﻠﺐ ﺍﻟﺘﻤﻴﻴـﺰ‬
‫ﺍﻟﺪﻗﻴﻖ ﺑﲔ ﺃﺣﻜﺎﻡ ﺍﳌﻌﺎﻣﻼﺕ‪ ،‬ﻭﺃﺣﻜﺎﻡ ﺍﻟﺪﻳﺎﻧﺔ‪ ،‬ﺫﻟﻚ ﺃﻥ ﺃﺣﻜﺎﻡ ﺍﳌﻌﺎﻣﻼﺕ ﳝﻜﻦ ﺃﻥ‬
‫ﺗﻀﺒﻂ ﻣﻘﺎﺻﺪﻫﺎ ‪ ،‬ﻭﻫﻲ ﺃﻛﺜﺮ ﻗﺎﺑﻠﻴﺔ ﻟﻠﺘﻌﻠﻴﻞ ﻭﺍﻻﺣﺘﺠﺎﺝ ﳍﺎ ﲞﻼﻑ ﺃﺣﻜﺎﻡ ﺍﻟﺪﻳﺎﻧﺔ‬
‫ﻓﺈﻥ ﺗﻌﻴﲔ ﺣﻜﻤﻬﺎ ﻭﺿﺒﻂ ﻣﻘﺎﺻﺪﻫﺎ ﺃﻣﺮ ﻋﺴﲑ ﻗﺪ ﳜﺮﺝ ﺑﺎﻟﻌﻘﻞ ﺇﱃ ﺣﺪ ﺍﻟﺘﻌﺴﻒ ﰲ‬
‫ﺍﻟﺘﺄﻭﻳﻞ‪.‬‬
‫ﺇﻥ ﻗﻴﺎﻡ ﻋﻠﻢ ﺍﳌﻘﺎﺻﺪ ﺍﻟﺸﺮﻋﻴﺔ ﺿﺮﻭﺭﺓ ﺗﻘﺘﻀﻴﻬﺎ ﺍﳊﺎﺟﺔ ﺇﱃ ﺗﻨﻈﻴﻢ ﺣﻴﺎﺓ ﺍ‪‬ﺘﻤﻊ ﺍﳌﺴﻠﻢ‪.‬‬
‫ﻭ ﻣﻦ ﺫﻟﻚ ﳒﺪ ﺃﻥ ﺍﻟﻨﺘﺎﺋﺞ ﺗﺘﻤﺤﻮﺭ ﰲ ‪:‬‬
‫• ﻗﺼﺪﻳﺔ ﺍﻟﺸﺮﻳﻌﺔ‪.‬‬
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‫• ﺇﻥ ﺍﳌﻘﺎﺻﺪ ﺍﻟﺸﺮﻋﻴﺔ ﻣﻌﺘﱪﺓ ﺑﺪﻟﻴﻞ ﺗﺼﺮﻓﺎﺕ ﺍﻟﺮﺳﻮﻝ ﻭﺍﻟﺼﺤﺎﺑﺔ‪.‬‬
‫• ﺇﻥ ﺍﻟﻜﺸﻒ ﻋﻦ ﺍﳌﻘﺎﺻﺪ ﺃﻣﺮ ﳑﻜﻦ ﺑﺪﻟﻴﻞ ﺃﻥ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻗﺪ ﻧﺒﻪ ﻭﻟﻮ ﻋﺮﺿﺎ‬
‫ﻟﺒﻌﻀﻬﺎ ﰲ ﻛﺘﺒﻬﻢ ‪ ،‬ﺑﻞ ﲡﺎﻭﺯﻭﺍ ﺫﻟﻚ ﺇﱃ ﺍﻗﺘﺮﺍﺡ ﻃﺮﻕ ﻭﻣﺴﺎﻟﻚ ﻟﻠﻮﺻـﻮﻝ ﺇﻟﻴﻬـﺎ‬
‫ﻭﺍﻟﻜﺸﻒ ﻋﻨﻬﺎ‪.‬‬
‫• ﺇﻥ ﺍﻟﻀﺒﻂ ﺍﳌﻘﺎﺻﺪﻱ ﻳﺴﺎﻋﺪ ﻋﻠﻰ ﺑﻨﺎﺀ ﻗﻮﺍﻋﺪ ﺷﺮﻋﻴﺔ ﺗﺴﻬﻢ ﰲ ﺗﻨﻈﻴﻢ ﺣﻴﺎﺓ ﺍﳌـﺴﻠﻤﲔ‬
‫ﻷ‪‬ﺎ ﲤﻜﻦ ﻣﻦ ﺣﺴﻢ ﺍﳌﺸﺎﻛﻞ ﺍﻟﱵ ﺗﻄﺮﺣﻬﺎ ﺍﳌﻌﺎﻣﻼﺕ ﺧﺎﺻﺔ‪.‬‬
‫• ﺇﻥ ﻣﻌﺮﻓﺔ ﺍﳌﻘﺎﺻﺪ ‪ ،‬ﻭﺍﻋﺘﺒﺎﺭﻫﺎ ﻋﻨﺪ ﺻﻴﺎﻏﺔ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﺸﺮﻋﻴﺔ ﻫﻲ ﺍﻟﺴﺒﻴﻞ ﺍﻷﻣﺜﻞ ﻟﺼﻴﺎﻧﺔ‬
‫ﺣﺮﻣﺔ ﺍﻟﺸﺮﻳﻌﺔ ﻭﲤﻜﲔ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺍﻟﺘﻄﻮﺭ‪.‬‬
‫ﻭ ﳑﺎ ﻳﺜﺒﺖ ﺫﻟﻚ ﺃﻥ ﺍﻟﺘﻮﺳﻊ ﰲ ﺍﻟﻜﺸﻒ ﻋﻦ ﺍﳌﻘﺎﺻﺪ ﺍﻟﻌﺎﻣﺔ ﻭﺍﳋﺎﺻﺔ ‪ ،‬ﻭ ﻭﺿـﻌﻬﺎ ﰲ‬
‫ﺻﻴﺎﻏﺔ ﻗﻮﺍﻋﺪ ﺗﻨﻈﻴﻤﻴﺔ ﻓﻘﻬﻴﺔ ﻣﻘﺎﺻﺪﻳﺔ ﰲ ﳎﺎﻝ ﺍﳌﻌﺎﻣﻼﺕ ﻋﻠﻰ ﻭﺟﻪ ﺍﳋﺼﻮﺹ‪ ،‬ﻭ ﺫﻟـﻚ ﻬﺑـﺪﻑ‬
‫ﺇﺛﺒﺎﺕ ﻭﻇﻴﻔﻴﺔ ﻋﻠﻢ ﺍﳌﻘﺎﺻﺪ‪ ،‬ﻭﺃﻧﻪ ﻟﻴﺲ ﺗﺮﻓﺎ ﻧﻈﺮﻳﺎ ﺑﻞ ﻋﻠﻢ ﻟﻪ ﺍﻧﻌﻜﺎﺳﺎﺗﻪ ﺍﻟﻌﻤﻠﻴﺔ ﻋﻠﻰ ﺣﻴـﺎﺓ ﺍﻷﻣـﺔ‬
‫ﺃﻓﺮﺍﺩﺍ ﻭﲨﺎﻋﺎﺕ‪ ،‬ﺷﻌﻮﺑﺎ ﻭﺃﻧﻈﻤﺔ‪.‬‬
‫ﻫﺬﺍ ﻣﺎ ﺗﻮﺻﻠﺖ ﺇﻟﻴﻪ ﻣﻦ ﺍﺳﺘﻨﺘﺎﺟﺎﺕ ﺃﺳﻔﺮﺕ ﻋﻠﻴﻬﺎ ﺩﺭﺍﺳﱵ ﳌﻮﺿﻮﻉ ﺍﳌﻘﺎﺻﺪ ﺍﻟﺸﺮﻋﻴﺔ‬
‫ﻣﻦ ﺧﻼﻝ ﻛﺘﺎﺏ ﺍﻟﺸﻴﺦ ﺍﻟﻌﻼﻣﺔ ﺍﺑﻦ ﻋﺎﺷﻮﺭ‪.‬‬
‫ﻭﺍﷲ ﻣﻦ ﻭﺭﺍﺀ ﺍﻟﻘﺼﺪ ﻭﻋﻠﻴﻪ ﺗﻮﻛﻠﺖ ﻭﺇﻟﻴﻪ ﺃﻧﻴﺐ‪.‬‬
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‫ﺍﳋــــﺎﺗـﻤــــﺔ‬
‫ﻭﻻ ﻳﻔﻮﺗﲏ ﰲ ﻫﺬﺍ ﺍﳌﻘﺎﻡ ﺃﻥ ﺃﺗﻘﺪﻡ ﺑﺒﻌﺾ ﺍﻟﺘﻮﺻﻴﺎﺕ ﺍﻟﱵ ﺃﺭﺍﻫﺎ ﺗﺴﻬﻢ ﰲ ﺑﻨﺎﺀ ﻣﺴﺘﻘﺒﻞ‬
‫ﻋﻠﻢ ﺍﳌﻘﺎﺻﺪ ﺍﻟﺸﺮﻋﻴﺔ ﻭﻣﻦ ﺃﳘﻬﺎ ‪:‬‬
‫ﺃ‪ -‬ﻣﻮﺍﺻﻠﺔ ﺍﳉﻬﻮﺩ ﺍﳌﺒﺬﻭﻟﺔ ﻟﺒﻨﺎﺀ ﺻﺮﺡ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﺍﳉﺪﻳﺪ ﺍﻟﺬﻱ ﳝﻜﻦ ﺃﻥ ﻳﺴﻬﻢ‬
‫ﺇﳚﺎﺑﻴﺎ ﻓﻴﻤﺎ ﻳﻠﻲ ‪:‬‬
‫‪ (1‬ﺍﻟﺘﻘﺮﻳﺐ ﺑﲔ ﺍﳌﺬﺍﻫﺐ‪ ،‬ﻭ ﺫﻟﻚ ﻣﻦ ﺷﺄﻧﻪ ﺃﻥ ﻳﻘﻀﻲ ﻋﻠﻰ ﺍﻟﺘﻌﺼﺐ ‪ ،‬ﺃﻭ ﳜﻔﻒ ﻣﻦ ﺣﺪﺗﻪ ‪ ،‬ﻭ ﰲ‬
‫ﺫﻟﻚ ﻣﻜﺴﺐ ﻋﻈﻴﻢ ﻟﻸﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬
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‫‪ (2‬ﺗﺰﻭﻳﺪ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺑﻘﻮﺍﻋﺪ ﻋﺎﻣﺔ ﺗﺴﻬﻢ ﰲ ﲢﺮﻳﺮﻫﺎ ﻣﻦ ﺗﺒﻌﻴﺘﻬﺎ ﰲ ﳎﺎﻝ ﺍﻟﺘﺸﺮﻳﻊ ﻟﻠﻘﻮﺍﻧﲔ‬
‫ﺍﻟﻐﺮﺑﻴﺔ ‪،‬‬
‫‪ (3‬ﳝﻜﻦ ﳍﺬﺍ ﺍﻟﻌﻠﻢ ﺃﻥ ﻳﺴﻬﻢ ﲝﻖ ﰲ ﲤﻜﲔ ﺭﺟﺎﻝ ﺍﻟﻘﺎﻧﻮﻥ ﰲ ﺍﻟﺒﻼﺩ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻦ ﺗﺪﺍﺭﻙ ﺍﻟﺜﻐﺮﺍﺕ‬
‫ﰲ ﺍﻟﺘﺸﺮﻳﻊ ﻭﲡﺎﻭﺯ ﺍﻟﻔﺘﺎﻭﻯ ﻭ ﺍﻷﺣﻜﺎﻡ ﺍﻟﱵ ﱂ ﺗﻌﺪ ﺻﺎﳊﺔ ﻟﺘﻨﻈﻴﻢ ﺍﳌﻌﺎﻣﻼﺕ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﰲ‬
‫ﺍﻟﻮﻗﺖ ﺍﳊﺎﺿﺮ‪.‬‬
‫ﺏ‪ -‬ﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﻧﻨﻈﺮ ﺇﱃ ﺃﻥ ﻋﻠﻢ ﺍﳌﻘﺎﺻﺪ ﺍﻟﺸﺮﻋﻴﺔ ﺍﳉﺪﻳﺪ ﻳﻨﺎﻗﺾ ﻋﻠﻢ ﺃﺻﻮﻝ‬
‫ﺍﻟﻔﻘﻪ ‪ ،‬ﻭﻟﺬﺍ ﻧﻮﺻﻰ ﺑﺎﻟﻌﻜﻮﻑ ﻋﻠﻰ ﺩﺭﺍﺳﺔ ﻭ ﺗﻄﻮﻳﺮ ﺍﻟﻌﻠﻤﲔ ﻣﻌﺎ‪.‬‬
‫ﺩ‪ -‬ﻋﺪﻡ ﻓﺘﺢ ﺑﺎﺏ ﺍﻻﺟﺘﻬﺎﺩ ﻟﻐﲑ ﺍﳌﺘﻤﻜﻨﲔ ﻣﻦ ﻋﻠﻢ ﺍﳌﻘﺎﺻﺪ‪.‬‬
‫ﻩ‪ -‬ﻧﻮﺻﻰ ﲟﻮﺍﺻﻠﺔ ﺍﻟﺒﺤﺚ ﰲ ﺍﻟﻔﺘﺮﺓ ﺍﻟﱵ ﺃﺻﺎﻬﺑﺎ ﺍﻟﺮﻛﻮﺩ ﻭ ﺍﶈﺼﻮﺭﺓ ﺑﲔ ﺍﻹﻣﺎﻣﲔ ﺍﻟﺸﺎﻃﱯ ﻭﺍﺑﻦ‬
‫ﻋﺎﺷﻮﺭ ﻋﻠﻨﺎ ﻧﻌﺜﺮ ﻋﻠﻰ ﺩﺭﺍﺳﺎﺕ ﻣﺎﺯﺍﻟﺖ ﳎﻬﻮﻟﺔ‪.‬‬
‫ﻭ‪ -‬ﻧﻮﺻﻲ ﺑﺈﻧﺸﺎﺀ ﳎﻤﻊ ﻋﻠﻤﻲ ﺧﺎﺹ ﺑﺎﳌﻘﺎﺻﺪ ﻣﻦ ﲨﻴﻊ ﺍﳌﺪﺍﻫﺐ ﻟﻠﺘﻤﻜﻦ ﻣﻦ ﺗﻮﺣﻴﺪ ﺍﳌﻮﺍﻗﻒ‬
‫ﰲ ﺇﻃﺎﺭ ﻋﻠﻢ ﺍﳌﻘﺎﺻﺪ ﺍﻟﺸﺮﻋﻴﺔ ﳊﻞ ﺍﳌﺴﺎﺋﻞ ﻭ ﺍﳌﺸﺎﻛﻞ ﺍﻟﱵ ﺑﻘﻴﺖ ﻋﺎﻟﻘﺔ‪.‬‬
‫ﺯ‪ -‬ﻧﻮﺻﻲ ﺃﻳﻀﺎ ﺑﻔﺘﺢ ﻗﺴﻢ ﺧﺎﺹ ﺑﻌﻠﻢ ﺍﳌﻘﺎﺻﺪ ﺍﻟﺸﺮﻋﻴﺔ ﰲ ﻛﻠﻴﺎﺕ ﺍﻟﻌﻠﻮﻡ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬
‫ﺗﻠﻜﻢ ﻫﻲ ﳎﻤﻮﻋﺔ ﺍﻟﺘﻮﺻﻴﺎﺕ ﺍﻟﱵ ﻧﺮﻯ ﺃﻥ ﺍﻟﻌﻤﻞ ﻬﺑﺎ ﻗﺪ ﻳﺴﺎﻋﺪ ﻋﻠﻰ ﺗﻄﻮﻳﺮ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ‪،‬‬
‫ﻭﻳﻘﻀﻲ ﺇﱃ ﺧﺪﻣﺔ ﺍﻹﺳﻼﻡ ﻭ ﺗﻌﺰﻳﺰ ﺍﳉﻬﻮﺩ ﺍﻟﻌﻤﻠﻴﺔ ﻭ ﺍﻟﻌﻠﻤﻴﺔ‪...‬‬
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‫ﻓﻬﺮس اﻟﻔﻬﺎرس‬
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‫ﻓﻬﺮس اﻵﻳﺎت اﻟﻘﺮﺁﻧﻴﺔ‪.‬‬
‫ﻓﻬﺮس اﻷﺣﺎدﻳﺚ اﻟﻨﺒﻮﻳﺔ‪.‬‬
‫ﻓﻬﺮس اﻷﻋـﻼم‪.‬‬
‫ﻓﻬﺮس اﻵﺑﻴﺎت اﻟﺸﻌﺮﻳﺔ‪.‬‬
‫ﻓﻬﺮس اﻟﺠﺪاول و اﻟﺮﺳﻮم اﻟﺒﻴﺎﻧﻴﺔ و اﻟﻬﻴﺎآﻞ‪.‬‬
‫ﻓﻬﺮس اﻟﻤﺼﺎدر و اﻟﻤﺮاﺟﻊ‪.‬‬
‫ﻓﻬﺮس اﻟﻤﻮﺿﻮﻋﺎت‪.‬‬
‫ﻓﻬﺭﺱ ﺍﻵﻴﺎﺕ ﺤﺴﺏ ﺘﺭﺘﻴﺏ ﺍﻟﻤﺼﺤﻑ‬
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‫ﺍﻟﺴــﻭﺭﺓ‬
‫اﻟﺒﻘــــــــــﺮة‬
‫» ﺼﻡ ﺒﻜﻡ ﻋﻤﻲ ﻓﻬﻡ ﻻ ﻴﻌﻘﻠﻭﻥ «‬
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‫ﻭﺇﺫ ﻗﺎل ﺭﺒﻙ ﻟﻠﻤﻼﺌﻜﺔ «‬
‫ﻭﺃﻏﺭﻗﻨﺎ ﺁل ﻓﺭﻋﻭﻥ ﻭ ﺃﻨﺘﻡ ﺘﻨﻅﺭﻭﻥ«‬
‫ﻗﺎل ﻤﻭﺴﻰ……… «‬
‫ﻗﺎل ﺇﺒﺭﺍﻫﻴﻡ……‪« ..‬‬
‫ﻭ ﺇﺫ ﻴﺭﻓﻊ ﺇﺒﺭﺍﻫﻴﻡ ﺍﻟﻘﻭﺍﻋﺩ «‬
‫ﻭ ﻜﺫﻟﻙ ﺠﻌﻠﻨﺎﻜﻡ ﺃﻤﺔ ﻭﺴﻁﺎ «‬
‫ﻭ ﻟﻜﻡ ﻓﻲ ﺍﻟﻘﺼﺎﺹ ﺤﻴﺎﺓ…‪« ..‬‬
‫ﻜﺘﺏ ﻋﻠﻴﻜﻡ ﺍﻟﺼﻴﺎﻡ «‬
‫» ﻴﺭﻴﺩ ﺍﷲ ﺒﻜﻡ ﺍﻟﻴﺴﺭ…‪« .‬‬
‫‪.11‬‬
‫‪.12‬‬
‫‪.13‬‬
‫‪.14‬‬
‫‪.15‬‬
‫‪.16‬‬
‫‪.17‬‬
‫‪.18‬‬
‫‪.19‬‬
‫‪.20‬‬
‫‪.21‬‬
‫‪.22‬‬
‫‪.23‬‬
‫‪.24‬‬
‫‪.25‬‬
‫‪.26‬‬
‫‪.27‬‬
‫»‬
‫»‬
‫»‬
‫»‬
‫»‬
‫»‬
‫»‬
‫»‬
‫»‬
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‫»‬
‫»‬
‫»‬
‫»‬
‫»‬
‫»‬
‫‪.28‬‬
‫‪.29‬‬
‫‪.30‬‬
‫‪.31‬‬
‫‪.32‬‬
‫‪.33‬‬
‫‪.34‬‬
‫»‬
‫»‬
‫»‬
‫»‬
‫»‬
‫»‬
‫»‬
‫«‬
‫» ﻭﻟﻭ ﻜﻨﺕ ﻓﻅﺎ ﻏﻠﻴﻅ ﺍﻟﻘﻠﺏ…‪« ..‬‬
‫» ﺇﻥ ﻓﻲ ﺨﻠﻕ ﺍﻟﺴﻤﻭﺍﺕ ﻭ ﺍﻷﺭﺽ…‪« ..‬‬
‫‪.35‬‬
‫‪.36‬‬
‫ﻭ ﺇﺫﺍ ﺴﺄﻟﻙ ﻋﺒﺎﺩﻱ ﻋﻨﻲ…‪« ..‬‬
‫ﻭﻻ ﺘﺒﺎﺸﺭﻭﻫﻥ ﻭ ﺃﻨﺘﻡ ﻋﺎﻜﻔﻭﻥ ﻓﻲ ﺍﻟﻤﺴﺎﺠﺩ «‬
‫ﻭﻗﺎﺘﻠﻭﻫﻡ ﺤﺘﻰ ﻻ ﺘﻜﻭﻥ ﻓﺘﻨﺔ…‪« ..‬‬
‫ﻭﺇﺫﺍ ﺘﻭﻟﻰ ﺴﻌﻰ ﻓﻲ ﺍﻷﺭﺽ…‪« .‬‬
‫ﻜﺘﺏ ﻋﻠﻴﻜﻡ ﺍﻟﻘﺘﺎل…‪« .‬‬
‫ﻴﺴﺄﻟﻭﻨﻙ ﻋﻥ ﺍﻟﺨﻤﺭ…‪« ..‬‬
‫ﻓﻴﻬﻤﺎ ﺇﺜﻡ ﻜﺒﻴﺭ ﻭ ﻤﻨﺎﻓﻊ ﻟﻠﻨﺎﺱ «‬
‫ﻭ ﺍﻟﻭﺍﻟﺩﺍﺕ ﻴﺭﻀﻌﻥ ﺃﻭﻻﺩﻫﻥ…‪« .‬‬
‫ﻗﺎل ﺃﻨﺎ ﺃﺤﻴﻲ ﻭ ﺃﻤﻴﺕ… «‬
‫ﻓﺎﻨﻅﺭ ﺇﻟﻰ ﻁﻌﺎﻤﻙ ﻭ ﺸﺭﺍﺒﻙ… «‬
‫ﻭ ﺇﺫ ﻗﺎل ﺇﺒﺭﺍﻫﻴﻡ ﺭﺏ ﺃﺭﻨﻲ… «‬
‫ﻴﺅﺘﻲ ﺍﻟﺤﻜﻤﺔ ﻤﻥ ﻴﺸﺎﺀ……‪« .‬‬
‫ﻭﺃﺤل ﺍﷲ ﺍﻟﺒﻴﻊ ﻭ ﺤﺭﻡ ﺍﻟﺭﺒﺎ… «‬
‫ﻴﺎ ﺃﻴﻬﺎ ﺍﻟﺫﻴﻥ ﺁﻤﻨﻭﺍ ﺍﺘﻘﻭﺍ ﺍﷲ ﻭ ﺫﺭﻭﺍ ﻤﺎ ﺒﻘﻲ… «‬
‫ﻓﻨﻅﺭﺓ ﺇﻟﻰ ﻤﻴﺴﺭﺓ……‪« ..‬‬
‫ﻓﺈﻥ ﺃﻤﻥ ﺒﻌﻀﻜﻡ ﺒﻌﻀﺎ…‪« ..‬‬
‫ﻻ ﻴﻜﻠﻑ ﺍﷲ ﻨﻔﺴﺎ ﺇﻻ ﻭﺴﻌﻬﺎ‪« ..‬‬
‫ﺁل ﻋﻤـــــﺮان‬
‫ﺯﻴﻥ ﻟﻠﻨﺎﺱ ﺤﺏ ﺍﻟﺸﻬﻭﺍﺕ…‪« ..‬‬
‫ﻻ ﻴﻜﻠﻤﻬﻡ ﺍﷲ ﻭﻻ ﻴﻨﻅﺭ ﺇﻟﻴﻬﻡ…‪« .‬‬
‫ﻭﻤﻥ ﻴﺒﺘﻎ ﻏﻴﺭ ﺍﻹﺴﻼﻡ…… «‬
‫ﻭﷲ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﺤﺞ ﺍﻟﺒﻴﺕ……………‪« .‬‬
‫ﻜﻨﺘﻡ ﺨﻴﺭ ﺃﻤﺔ……… «‬
‫ﻀﺭﺒﺕ ﻋﻠﻴﻬﻡ ﺍﻟﺫﻟﺔ…‪« .‬‬
‫ﻻ ﺘﺄﻜﻠﻭﺍ ﺍﻟﺭﺒﺎ ﺃﻀﻌﺎﻓﺎ ﻤﻀﺎﻋﻔﺔ ﻭ ﺍﺘﻘﻭﺍ ﺍﷲ ﻟﻌﻠﻜﻡ ﺘﻔﻠﺤﻭﻥ…‬
‫‪283‬‬
‫‪30‬‬
‫‪50‬‬
‫‪54‬‬
‫‪126‬‬
‫‪127-126‬‬
‫‪143‬‬
‫‪179‬‬
‫‪183‬‬
‫‪177‬‬
‫‪125‬‬
‫‪123-76‬‬
‫‪76‬‬
‫‪76‬‬
‫‪155-141‬‬
‫‪203-187‬‬
‫‪157‬‬
‫‪185‬‬
‫‪-194-185-181-169‬‬
‫‪220‬‬
‫‪186‬‬
‫‪187‬‬
‫‪193-192‬‬
‫‪205‬‬
‫‪216‬‬
‫‪219‬‬
‫‪219‬‬
‫‪233‬‬
‫‪258‬‬
‫‪259‬‬
‫‪260‬‬
‫‪269‬‬
‫‪275‬‬
‫‪278‬‬
‫‪280‬‬
‫‪283‬‬
‫‪286-285‬‬
‫‪83‬‬
‫‪232-231-181‬‬
‫‪14‬‬
‫‪77‬‬
‫‪85‬‬
‫‪97‬‬
‫‪110‬‬
‫‪112‬‬
‫‪270‬‬
‫‪123‬‬
‫‪177‬‬
‫‪167‬‬
‫‪177-141‬‬
‫‪84‬‬
‫‪130‬‬
‫‪83‬‬
‫‪159‬‬
‫‪191-190‬‬
‫‪185‬‬
‫‪77‬‬
‫‪187‬‬
‫‪205-185-175‬‬
‫‪216‬‬
‫‪195-183‬‬
‫‪184‬‬
‫‪217‬‬
‫‪76‬‬
‫‪125‬‬
‫‪81‬‬
‫‪153‬‬
‫‪229‬‬
‫‪188‬‬
‫‪123‬‬
‫‪247‬‬
‫اﻟﻨﺴـــــﺎء‬
‫‪.37‬‬
‫» ﻴﺭﻴﺩ ﺍﷲ ﺃﻥ ﻴﺨﻔﻑ ﻋﻨﻜﻡ… «‬
‫‪.38‬‬
‫‪.39‬‬
‫‪.40‬‬
‫»‬
‫»‬
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‫‪.41‬‬
‫‪.42‬‬
‫‪.43‬‬
‫‪.44‬‬
‫‪.45‬‬
‫‪.46‬‬
‫‪.47‬‬
‫‪.48‬‬
‫‪.49‬‬
‫‪.50‬‬
‫‪.51‬‬
‫‪.52‬‬
‫»‬
‫»‬
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‫»‬
‫»‬
‫»‬
‫»‬
‫»‬
‫»‬
‫‪.53‬‬
‫‪.54‬‬
‫‪.55‬‬
‫»‬
‫»‬
‫»‬
‫‪.56‬‬
‫‪.57‬‬
‫‪.58‬‬
‫»‬
‫»‬
‫»‬
‫‪.59‬‬
‫‪.60‬‬
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‫»‬
‫‪.61‬‬
‫»‬
‫‪.62‬‬
‫»‬
‫‪.63‬‬
‫»‬
‫‪34‬‬
‫‪160‬‬
‫‪171‬‬
‫‪-180-169‬‬
‫‪-195-183‬‬
‫‪290-200‬‬
‫‪263‬‬
‫‪202-154‬‬
‫‪194‬‬
‫‪02‬‬
‫‪06‬‬
‫‪12‬‬
‫‪15‬‬
‫‪32‬‬
‫‪33‬‬
‫‪40‬‬
‫‪48‬‬
‫‪66‬‬
‫‪77‬‬
‫‪104‬‬
‫‪113-112‬‬
‫‪232‬‬
‫‪231-169‬‬
‫‪76‬‬
‫‪176‬‬
‫‪153‬‬
‫‪187‬‬
‫‪187‬‬
‫‪147-146-140‬‬
‫‪128‬‬
‫‪195‬‬
‫‪82‬‬
‫‪81‬‬
‫‪38‬‬
‫‪80‬‬
‫‪98‬‬
‫‪75‬‬
‫‪79‬‬
‫‪79‬‬
‫‪14‬‬
‫‪176‬‬
‫‪199‬‬
‫‪123‬‬
‫‪80‬‬
‫‪231-230‬‬
‫‪42‬‬
‫‪122‬‬
‫‪130‬‬
‫‪78‬‬
‫‪13‬‬
‫‪78‬‬
‫‪102‬‬
‫‪78‬‬
‫‪02‬‬
‫‪217‬‬
‫‪28‬‬
‫ﺍﻟﺭﺠﺎل ﻗﻭﺍﻤﻭﻥ ﻋﻠﻰ ﺍﻟﻨﺴﺎﺀ…… «‬
‫ﻓﺒﻅﻠﻡ ﻤﻥ ﺍﻟﺫﻴﻥ ﻫﺎﺩﻭﺍ ﺤﺭﻤﻨﺎ ﻋﻠﻴﻬﻡ…‪« ..‬‬
‫ﻴﺎ ﺃﻫل ﺍﻟﻜﺘﺎﺏ ﻻ ﺘﻐﻠﻭﺍ ﻓﻲ ﺩﻴﻨﻜﻡ… «‬
‫اﻟﻤﺎﺋـــــﺪة‬
‫ﻭﺇﺫﺍ ﺤﻠﻠﺘﻡ ﻓﺎﺼﻁﺎﺩﻭﺍ…‪« ..‬‬
‫ﻤﺎ ﻴﺭﻴﺩ ﺍﷲ ﻟﻴﺠﻌل ﻋﻠﻴﻜﻡ……‪« .‬‬
‫ﻭﻗﺎل ﺍﷲ ﺇﻨﻲ ﻤﻌﻜﻡ…‪« ..‬‬
‫ﻗﺩ ﺠﺎﺀﻜﻡ ﻤﻥ ﺍﷲ ﻨﻭﺭ ﻭ ﻜﺘﺎﺏ ﻤﺒﻴﻥ…‪« .‬‬
‫ﻤﻥ ﺍﺠل ﺫﻟﻙ ﻜﺘﺒﻨﺎ ﻋﻠﻰ ﺒﻨﻲ ﺇﺴﺭﺍﺌﻴل…‪« ..‬‬
‫ﺇﻨﻤﺎ ﺠﺯﺍﺀ ﺍﻟﺫﻴﻥ ﻴﺤﺎﺭﺒﻭﻥ ﺍﷲ………‪« .‬‬
‫ﻭﺍﻟﺴﺎﺭﻕ ﻭ ﺍﻟﺴﺎﺭﻗﺔ………‪« ..‬‬
‫ﻟﻜل ﺠﻌﻠﻨﺎ ﻤﻨﻜﻡ ﺸﺭﻋﺔ……‪« ..‬‬
‫ﻤﻨﻬﻡ ﺃﻤﺔ ﻤﻘﺘﺼﺩﺓ……‪« ..‬‬
‫ﻗل ﻴﺎ ﺃﻫل ﺍﻟﻜﺘﺎﺏ ﻻ ﺘﻐﻠﻭﺍ ﻓﻲ ﺩﻴﻨﻜﻡ…‪« .‬‬
‫ﻭﺇﺫﺍ ﻗﻴل ﻟﻬﻡ ﺘﻌﺎﻟﻭﺍ ﺇﻟﻰ ﻤﺎ ﺃﻨﺯل ﺍﷲ…‪« .‬‬
‫ﺇﺫ ﻗﺎل ﺍﻟﺤﻭﺍﺭﻴﻭﻥ ﻴﺎ ﻋﻴﺴﻰ ﺍﺒﻥ ﻤﺭﻴﻡ… «‬
‫اﻷﻧﻌــــــﺎم‬
‫ﻤﺎ ﻓﺭﻁﻨﺎ ﻓﻲ ﺍﻟﻜﺘﺎﺏ ﻤﻥ ﺸﻲﺀ…‪« .‬‬
‫ﻭﺤﺎﺠﻪ ﻗﻭﻤﻪ ﻗﺎل ﺃﺘﺤﺎﺠﻭﻨﻲ ﻓﻲ ﺍﷲ…‪« ..‬‬
‫ﻭﻫﻭ ﺍﻟﺫﻱ ﺃﻨﺸﺄﻜﻡ ﻤﻥ ﻨﻔﺱ ﻭﺍﺤﺩﺓ…‪« .‬‬
‫اﻷﻋــــــﺮاف‬
‫ﻗﺎل ﺃﻨﻅﺭﻨﻲ ﺇﻟﻰ ﻴﻭﻡ ﻴﺒﻌﺜﻭﻥ……‪« .‬‬
‫ﻓﺎﻗﺼﺹ ﺍﻟﻘﺼﺹ ﻟﻌﻠﻬﻡ ﻴﺘﻔﻜﺭﻭﻥ… «‬
‫ﺨﺫ ﺍﻟﻌﻔﻭ ﻭﺍﻤﺭ ﺒﺎﻟﻌﺭﻑ……… «‬
‫اﻟﺘﻮﺑــــﺔ‬
‫ﻟﻭ ﻜﺎﻥ ﻋﺭﻀﺎ ﻗﺭﻴﺒﺎ ﻭﺴﻔﺭﺍ ﻗﺎﺼﺩﺍ… «‬
‫ﻓﻠﻭﻻ ﻨﻔﺭ ﻤﻥ ﻜل ﻓﺭﻗﺔ ﻤﻨﻬﻡ…‪« .‬‬
‫ﻳﻮﻧـــــﺲ‬
‫ﻭﻟﻘﺩ ﺃﻫﻠﻜﻨﺎ ﺍﻟﻘﺭﻭﻥ ﻤﻥ ﻗﺒﻠﻜﻡ… «‬
‫هــــــﻮد‬
‫ﻭﻜﺫﻟﻙ ﺃﺨﺫ ﺭﺒﻙ ﺇﺫﺍ ﺃﺨﺫ ﺍﻟﻘﺭﻯ… «‬
‫ﻳﻮﺳـــــﻒ‬
‫ﺇﻨﺎ ﺃﻨﺯﻟﻨﺎﻩ ﻗﺭﺁﻨﺎ ﻋﺭﺒﻴﺎ…‪« .‬‬
‫إﺑﺮاهﻴــــﻢ‬
‫‪284‬‬
‫‪.64‬‬
‫»‬
‫‪.65‬‬
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‫‪.66‬‬
‫‪.67‬‬
‫‪.68‬‬
‫‪.69‬‬
‫‪.70‬‬
‫»‬
‫»‬
‫»‬
‫»‬
‫»‬
‫‪.71‬‬
‫‪.72‬‬
‫‪.73‬‬
‫»‬
‫»‬
‫»‬
‫‪.74‬‬
‫‪.75‬‬
‫»‬
‫»‬
‫‪.76‬‬
‫»‬
‫‪.77‬‬
‫‪.78‬‬
‫‪.79‬‬
‫‪.80‬‬
‫»‬
‫»‬
‫»‬
‫»‬
‫‪.81‬‬
‫‪.82‬‬
‫»‬
‫»‬
‫‪.83‬‬
‫‪.84‬‬
‫‪.85‬‬
‫»‬
‫»‬
‫ﻭﻤﺎ ﺃﺭﺴﻠﻨﺎ ﻤﻥ ﺭﺴﻭل ﺇﻻ ﺒﻠﺴﺎﻥ ﻗﻭﻤﻪ…‪« .‬‬
‫اﻟﺤﺠــــــﺮ‬
‫ﻗﺎل ﺭﺏ ﻓﺄﻨﻅﺭﻨﻲ ﺇﻟﻰ ﻴﻭﻡ ﻴﺒﻌﺜﻭﻥ…‪« .‬‬
‫اﻟﻨﺤــــــﻞ‬
‫ﻭﻋﻠﻰ ﺍﷲ ﻗﺼﺩ ﺍﻟﺴﺒﻴل…‪ .‬ﻭﻟﻭ ﺸﺎﺀ ﻟﻬﺩﺍﻜﻡ ﺃﺠﻤﻌﻴﻥ…‪« ..‬‬
‫ﻗﺩ ﻤﻜﺭ ﺍﻟﺫﻴﻥ ﻤﻥ ﻗﺒﻠﻬﻡ…… «‬
‫ﻓﺎﺴﺄﻟﻭﺍ ﺃﻫل ﺍﻟﺫﻜﺭ ﺇﻥ ﻜﻨﺘﻡ ﻻ ﺘﻌﻠﻤﻭﻥ‪« ..‬‬
‫ﺇﻥ ﺍﷲ ﻴﺄﻤﺭ ﺒﺎﻟﻌﺩل ﻭ ﺍﻹﺤﺴﺎﻥ…‪« ..‬‬
‫ﻭﻫﺫﺍ ﻟﺴﺎﻥ ﻋﺭﺒﻲ ﻤﺒﻴﻥ…‪« .‬‬
‫اﻹﺳــــــﺮاء‬
‫ﻭﺇﺫﺍ ﺃﺭﺩﻨﺎ ﺃﻥ ﻨﻬﻠﻙ ﻗﺭﻴﺔ…‪« .‬‬
‫ﻭﻗﻀﻰ ﺭﺒﻙ ﺃﻻ ﺘﻌﺒﺩﻭﺍ ﺇﻻ ﺇﻴﺎﻩ…‪« .‬‬
‫ﻭﻻ ﺘﻘﻑ ﻤﺎ ﻟﻴﺱ ﻟﻙ ﺒﻪ ﻋﻠﻡ…… «‬
‫اﻟﻜﻬــــــﻒ‬
‫ﻟﻭﻻ ﻴﺄﺘﻭﻥ ﻋﻠﻴﻬﻡ ﺒﺴﻠﻁﺎﻥ ﺒﻴﻥ… «‬
‫ﻫل ﺍﺘﺒﻌﻙ ﻋﻠﻰ ﺃﻥ ﺘﻌﻠﻤﻥ… «‬
‫ﻃـــــﻪ‬
‫ﻭﻜﺫﻟﻙ ﺃﻨﺯﻟﻨﺎﻩ ﻗﺭﺁﻨﺎ ﻋﺭﺒﻴﺎ‪« ….‬‬
‫اﻷﻧﺒﻴـــﺎء‬
‫ﻓﺴﺌﻠﻭﺍ ﺃﻫل ﺍﻟﺫﻜﺭ ﺇﻥ ﻜﻨﺘﻡ ﻻ ﺘﻌﻠﻤﻭﻥ‪« ….‬‬
‫ﻭﻤﺎ ﺨﻠﻘﻨﺎ ﺍﻟﺴﻤﻭﺍﺕ ﻭ ﺍﻷﺭﺽ ﻭﻤﺎ ﺒﻴﻨﻬﻤﺎ… «‬
‫ﻭﺃﻥ ﻫﺫﻩ ﺃﻤﺘﻜﻡ ﺃﻤﺔ ﻭﺍﺤﺩﺓ…… «‬
‫ﻭﻤﺎ ﺃﺭﺴﻠﻨﺎﻙ ﺇﻻ ﺭﺤﻤﺔ ﻟﻠﻌﺎﻟﻤﻴﻥ‪« …..‬‬
‫اﻟﺤــــــﺞ‬
‫ﻓﻜﺄﻴﻥ ﻤﻥ ﻗﺭﻴﺔ ﺃﻫﻠﻜﻨﺎﻫﺎ… «‬
‫ﻭﻤﺎ ﺠﻌل ﻋﻠﻴﻜﻡ ﻓﻲ ﺍﻟﺩﻴﻥ ﻤﻥ ﺤﺭﺝ… «‬
‫اﻟﻤﺆﻣﻨـــــﻮن‬
‫ﻭﻟﻘﺩ ﺨﻠﻘﻨﺎ ﺍﻹﻨﺴﺎﻥ ﻤﻥ ﺴﻼﻟﺔ ﻤﻥ ﻁﻴﻥ…… «‬
‫ﻭﻟﻭ ﺍﺘﺒﻊ ﺍﻟﺤﻕ ﺃﻫﻭﺍﺀﻫﻡ ﻟﻔﺴﺩﺕ ﺍﻟﺴﻤﻭﺍﺕ‪« ….‬‬
‫» ﺃﻓﺤﺴﺒﺘﻡ ﺃﻨﻤﺎ ﺨﻠﻘﻨﺎﻜﻡ ﻋﺒﺜﺎ…… «‬
‫‪.86‬‬
‫»‬
‫‪.87‬‬
‫‪.88‬‬
‫»‬
‫»‬
‫‪.89‬‬
‫»‬
‫‪04‬‬
‫‪217‬‬
‫‪36‬‬
‫‪123‬‬
‫‪09‬‬
‫‪26‬‬
‫‪43‬‬
‫‪90‬‬
‫‪103‬‬
‫‪130‬‬
‫‪226‬‬
‫‪78‬‬
‫‪74‬‬
‫‪217‬‬
‫‪16‬‬
‫‪23‬‬
‫‪36‬‬
‫‪83‬‬
‫‪247‬‬
‫‪82‬‬
‫‪15‬‬
‫‪66‬‬
‫‪76‬‬
‫‪78‬‬
‫‪113‬‬
‫‪218‬‬
‫‪07‬‬
‫‪17-16‬‬
‫‪92‬‬
‫‪107‬‬
‫‪78‬‬
‫‪174‬‬
‫‪179‬‬
‫‪203‬‬
‫‪44-43‬‬
‫‪78‬‬
‫‪80‬‬
‫‪194-181-169‬‬
‫‪14-13-12‬‬
‫‪71‬‬
‫‪77‬‬
‫‪206‬‬
‫‪-174-140‬‬
‫‪206-175‬‬
‫‪80‬‬
‫‪55‬‬
‫‪60‬‬
‫‪178-177‬‬
‫‪226‬‬
‫‪69‬‬
‫‪126‬‬
‫‪115‬‬
‫ﻭﻫﻭ ﺍﻟﺫﻱ ﺃﻨﺸﺄ ﻟﻜﻡ ﺍﻟﺴﻤﻊ‪«...‬‬
‫اﻟﻨـــــﻮر‬
‫ﻭﻋﺩ ﺍﷲ ﺍﻟﺫﻴﻥ ﺁﻤﻨﻭﺍ ﻤﻨﻜﻡ‪« …..‬‬
‫ﻭﺍﻟﻘﻭﺍﻋﺩ ﻤﻥ ﺍﻟﻨﺴﺎﺀ ﺍﻟﺘﻲ ﻻ ﻴﺭﺠﻭﻥ ﻨﻜﺎﺤﺎ…… «‬
‫اﻟﻨﻤـــــﻞ‬
‫ﻗل ﺴﻴﺭﻭﺍ ﻓﻲ ﺍﻷﺭﺽ ﻓﺎﻨﻅﺭﻭﺍ ﻜﻴﻑ‪« …..‬‬
‫اﻟﻌﻨﻜﺒـــــﻮت‬
‫‪285‬‬
‫‪78‬‬
‫‪.90‬‬
‫‪.91‬‬
‫‪.92‬‬
‫‪.93‬‬
‫‪.94‬‬
‫‪.95‬‬
‫‪.96‬‬
‫‪.97‬‬
‫‪.98‬‬
‫‪.99‬‬
‫‪.100‬‬
‫‪.101‬‬
‫‪.102‬‬
‫‪.103‬‬
‫‪.104‬‬
‫‪.105‬‬
‫‪.106‬‬
‫‪.107‬‬
‫‪.108‬‬
‫‪.109‬‬
‫‪.110‬‬
‫‪.111‬‬
‫‪.112‬‬
‫» ﺇﻥ ﺍﻟﺼﻼﺓ ﺘﻨﻬﻰ ﻋﻥ ﺍﻟﻔﺤﺸﺎﺀ ﻭ ﺍﻟﻤﻨﻜﺭ‪« ….‬‬
‫اﻟـــــﺮوم‬
‫» ﻓﻁﺭﺕ ﺍﷲ ﺍﻟﺘﻲ ﻓﻁﺭ ﺍﻟﻨﺎﺱ ﻋﻠﻴﻬﺎ… «‬
‫» ﻭﻟﻘﺩ ﻀﺭﺒﻨﺎ ﻟﻠﻨﺎﺱ ﻓﻲ ﻫﺫﺍ ﺍﻟﻘﺭﺁﻥ ﻤﻥ ﻜل ﻤﺜل…‪« ….‬‬
‫ﻟﻘﻤـــــﺎن‬
‫» ﻭﺍﻗﺼﺩ ﻓﻲ ﻤﺸﻴﻙ‪« …..‬‬
‫» ﻓﻠﻤﺎ ﻨﺠﺎﻫﻡ ﺇﻟﻰ ﺍﻟﺒﺭ ﻓﻤﻨﻬﻡ ﻤﻘﺘﺼﺩ… «‬
‫ﻓـﺎﻃــــﺮ‬
‫» ﺜﻡ ﺃﻭﺭﺜﻨﺎ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺫﻴﻥ ﺍﺼﻁﻔﻴﻨﺎ‪ ..‬ﻓﻤﻨﻬﻡ ﻅﺎﻟﻡ ﻟﻨﻔﺴﻪ ﻭﻤﻨﻬﻡ‬
‫ﻤﻘﺘﺼﺩ «‬
‫ص‬
‫» ﻭﻤﺎ ﻴﻨﻅﺭ ﻫﺅﻻﺀ ﺇﻻ ﺼﻴﺤﺔ ﻭﺍﺤﺩﺓ‪« …..‬‬
‫» ﺃﻨﺎ ﺨﻴﺭ ﻤﻨﻪ ﺨﻠﻘﺘﻨﻲ ﻤﻥ ﻨﺎﺭ‪« …..‬‬
‫» ﻗﺎل ﺭﺏ ﻓﺎﻨﻅﺭﻨﻲ ﺇﻟﻰ ﻴﻭﻡ ﻴﺒﻌﺜﻭﻥ… «‬
‫ﻏـﺎﻓــــﺮ‬
‫» ﻗﺎل ﻓﺭﻋﻭﻥ ﻤﺎ ﺃﺭﻴﻜﻡ ﺇﻻ ﻤﺎ ﺃﺭﻯ…… «‬
‫ﻓﺼﻠﺖ‬
‫» ﻜﺘﺎﺏ ﻓﺼﻠﺕ ﺁﻴﺎﺘﻪ ﻗﺭﺁﻨﺎ ﻋﺭﺒﻴﺎ‪« …..‬‬
‫اﻟﺸـــــﻮرى‬
‫» ﻭﻜﺫﻟﻙ ﺃﻭﺤﻴﻨﺎ ﺇﻟﻴﻙ ﻗﺭﺁﻨﺎ ﻋﺭﺒﻴﺎ…… «‬
‫» ﺃﻥ ﺃﻗﻴﻤﻭﺍ ﺍﻟﺩﻴﻥ ﻭﻻ ﺘﻔﺭﻗﻭﺍ ﻓﻴﻪ‪ …..‬ﺸﺭﻉ ﻟﻜﻡ ﻤﻥ ﺍﻟﺩﻴﻥ ﻤﺎ‬
‫ﻭﺼﻰ… «‬
‫اﻟﺠﺎﺛﻴﺔ و ﺗﺪﻋﻰ ) ﺳﻮرة اﻟﺸﺮﻳﻌﺔ (‬
‫» ﺜﻡ ﺠﻌﻠﻨﺎﻙ ﻋﻠﻰ ﺸﺭﻴﻌﺔ ﻤﻥ ﺍﻷﻤﺭ‪« …..‬‬
‫اﻷﺣﻘـــــﺎف‬
‫» ﻭﺤﻤﻠﻪ ﻭﻓﺼﺎﻟﻪ ﺜﻼﺜﻭﻥ ﺸﻬﺭﺍ‪« …....‬‬
‫ﺍﻟﺤﺠــﺭﺍﺕ‬
‫» ﻴﺎ ﺃﻴﻬﺎ ﺍﻟﺫﻴﻥ ﺁﻤﻨﻭﺍ ﺇﻥ ﺠﺎﺀﻜﻡ ﻓﺎﺴﻕ‪« …...‬‬
‫» ﻭﺇﻥ ﻁﺎﺌﻔﺘﺎﻥ ﻤﻥ ﺍﻟﻤﺅﻤﻨﻴﻥ ﺍﻗﺘﺘﻠﻭﺍ‪« …..‬‬
‫» ﻴﺎ ﺃﻴﻬﺎ ﺍﻟﻨﺎﺱ ﺇﻨﺎ ﺨﻠﻘﻨﺎﻜﻡ ﻤﻥ ﺫﻜﺭ‪« …..‬‬
‫ق‬
‫» ﻤﺎ ﻴﻠﻔﻅ ﻤﻥ ﻗﻭل‪« …...‬‬
‫» ﺇﻥ ﻓﻲ ﺫﻟﻙ ﻟﺫﻜﺭﻯ ﻟﻤﻥ ﻜﺎﻥ ﻟﻪ ﻗﻠﺏ‪« …..‬‬
‫» ﻴﺎ ﺃﻴﻬﺎ ﺍﻟﺫﻴﻥ ﺁﻤﻨﻭﺍ‪ « …..‬ﺘﻜﺭﺭﺕ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ) ‪ ( 89‬ﻤﺭﺓ‬
‫اﻟﺬارﻳـــﺎت‬
‫» ﻭﻤﺎ ﺨﻠﻘﺕ ﺍﻟﺠﻥ ﻭ ﺍﻹﻨﺱ ﺇﻻ ﻟﻴﻌﺒﺩﻭﻥ‪« …..‬‬
‫اﻟﻨﺠـــــﻢ‬
‫» ﺇﻥ ﻫﻲ ﺇﻻ ﺃﺴﻤﺎﺀ ﺴﻤﻴﺘﻤﻭﻫﺎ ﺃﻨﺘﻡ ﻭ ﺁﺒﺎﺅﻜﻡ‪« …..‬‬
‫‪286‬‬
‫‪45‬‬
‫‪88‬‬
‫‪30‬‬
‫‪58‬‬
‫‪182‬‬
‫‪76‬‬
‫‪19‬‬
‫‪32‬‬
‫‪130‬‬
‫‪130‬‬
‫‪32‬‬
‫‪130‬‬
‫‪15‬‬
‫‪76‬‬
‫‪79‬‬
‫‪123‬‬
‫‪219‬‬
‫‪123‬‬
‫‪29‬‬
‫‪219‬‬
‫‪03‬‬
‫‪218‬‬
‫‪07‬‬
‫‪13‬‬
‫‪146-140‬‬
‫‪18‬‬
‫‪147-146‬‬
‫‪15‬‬
‫‪217‬‬
‫‪06‬‬
‫‪09‬‬
‫‪13‬‬
‫‪219– 81‬‬
‫‪187‬‬
‫‪179‬‬
‫‪17‬‬
‫‪37‬‬
‫‪231‬‬
‫‪81‬‬
‫‪56‬‬
‫‪146-141-139‬‬
‫‪23‬‬
‫‪190‬‬
‫اﻟﻘﻤـــــﺮ‬
‫‪.113‬‬
‫» ﺤﻜﻤﺔ ﺒﺎﻟﻐﺔ‪« …....‬‬
‫‪.114‬‬
‫»‬
‫‪.115‬‬
‫»‬
‫‪.116‬‬
‫»‬
‫‪.117‬‬
‫‪.118‬‬
‫»‬
‫»‬
‫‪.119‬‬
‫»‬
‫‪.120‬‬
‫»‬
‫‪.121‬‬
‫»‬
‫‪.122‬‬
‫»‬
‫‪.123‬‬
‫»‬
‫‪.124‬‬
‫»‬
‫‪.125‬‬
‫»‬
‫‪05‬‬
‫اﻟﺤــﺪﻳــﺪ‬
‫ﺍﻨﻅﺭﻭﻨﺎ ﻨﻘﺘﺒﺱ ﻤﻥ ﻨﻭﺭﻜﻡ‪« …..‬‬
‫اﻟﺤﺸــــﺮ‬
‫ﻤﺎ ﺃﻓﺎﺀ ﺍﷲ ﻋﻠﻰ ﺭﺴﻭﻟﻪ‪« …..‬‬
‫اﻟﻄــــــﻼق‬
‫ﻻ ﻴﻜﻠﻑ ﺍﷲ ﻨﻔﺴﺎ ﺇﻻ ﻤﺎ ﺃﺘﺎﻫﺎ‪« …..‬‬
‫اﻟﻤﻠــــﻚ‬
‫ﻭﻗﺎﻟﻭﺍ ﻟﻭ ﻜﻨﺎ ﻨﺴﻤﻊ ﺃﻭ ﻨﻌﻘل‪« …...‬‬
‫ﻫﻭ ﺍﻟﺫﻱ ﺃﻨﺸﺄﻜﻡ ﻭﺠﻌل ﻟﻜﻡ ﺍﻟﺴﻤﻊ‪« …..‬‬
‫اﻟﻘﻠــــﻢ‬
‫ﻋﺘل ﺒﻌﺩ ﺫﻟﻙ ﺯﻨﻴﻡ‪« …..‬‬
‫اﻟﻤﺪﺛﺮ‬
‫ﺇﻨﻪ ﻓﻜﺭ ﻭﻗﺩﺭ ﻓﻘﺘل ﻜﻴﻑ ﻗﺩﺭ «‬
‫اﻟﻘﻴﺎﻣـــﺔ‬
‫ﻭﺠﻭﻩ ﻴﻭﻤﺌﺫ ﻨﺎﻀﺭﺓ ﺇﻟﻰ ﺭﺒﻬﺎ ﻨﺎﻅﺭﺓ‪« …..‬‬
‫اﻟـﻄـــــﺎرق‬
‫ﻓﻠﻴﻨﻅﺭ ﺍﻹﻨﺴﺎﻥ ﻤﻡ ﺨﻠﻕ‪« …...‬‬
‫اﻟـﻐـﺎﺷﻴـــﺔ‬
‫ﺃﻓﻼ ﻴﻨﻅﺭﻭﻥ ﺇﻟﻰ ﺍﻹﺒل‪« …..‬‬
‫اﻟـﻔﺠــــﺮ‬
‫ﻭﺘﺤﺒﻭﻥ ﺍﻟﻤﺎل ﺤﺒﺎ ﺠﻤﺎ‪« …....‬‬
‫اﻟﻌﻠـــــﻖ‬
‫ﺍﻗﺭﺃ ﺒﺎﺴﻡ ﺭﺒﻙ ﺍﻟﺫﻱ ﺨﻠﻕ‪« …...‬‬
‫‪153‬‬
‫‪13‬‬
‫‪124‬‬
‫‪07‬‬
‫‪183-154‬‬
‫‪07‬‬
‫‪183‬‬
‫‪10‬‬
‫‪23‬‬
‫‪82‬‬
‫‪83‬‬
‫‪14-13‬‬
‫‪22-18‬‬
‫‪155-126‬‬
‫‪23-22‬‬
‫‪125‬‬
‫‪7-6-5‬‬
‫‪125-77‬‬
‫‪20-17‬‬
‫‪125-124-77‬‬
‫‪20‬‬
‫‪270‬‬
‫‪4-01‬‬
‫‪78‬‬
‫ﺍﻟﻨﺼﺭ‬
‫‪126‬‬
‫‪01‬‬
‫ﺇﺫﺍ ﺠﺎﺀ ﻨﺼﺭ ﺍﷲ‬
‫‪219‬‬
‫ﻓﻬﺭﺱ ﺍﻷﺤﺎﺩﻴﺙ‬
‫اﻟﺤــــــــﺪﻳﺚ‬
‫‪.1‬‬
‫‪.2‬‬
‫» ﺃﻋﻠﻨﻭﺍ ﻫﺫﺍ ﺍﻟﻨﻜﺎﺡ «‬
‫» ﺃﻋﻁﻭﺍ ﺍﻷﺠﻴﺭ ﺃﺠﺭﻩ ﻗﺒل ﺃﻥ ﻴﺠﻑ ﻋﺭﻗﻪ…‪«.‬‬
‫‪287‬‬
‫ﺻﻔﺤــــــﺔ‬
‫‪265‬‬
‫‪271‬‬
‫‪.3‬‬
‫‪.4‬‬
‫‪.5‬‬
‫‪.6‬‬
‫‪.7‬‬
‫‪.8‬‬
‫‪.9‬‬
‫‪.10‬‬
‫‪.11‬‬
‫‪.12‬‬
‫‪.13‬‬
‫‪.14‬‬
‫‪.15‬‬
‫‪.16‬‬
‫‪.17‬‬
‫‪.18‬‬
‫‪.19‬‬
‫‪.20‬‬
‫‪.21‬‬
‫‪.22‬‬
‫‪.23‬‬
‫‪.24‬‬
‫‪.25‬‬
‫‪.26‬‬
‫‪.27‬‬
‫‪.28‬‬
‫‪.29‬‬
‫‪.30‬‬
‫‪.31‬‬
‫‪.32‬‬
‫‪.33‬‬
‫‪.34‬‬
‫‪.35‬‬
‫‪.36‬‬
‫‪.37‬‬
‫‪.38‬‬
‫‪.39‬‬
‫»‬
‫»‬
‫»‬
‫»‬
‫»‬
‫»‬
‫»‬
‫»‬
‫»‬
‫»‬
‫»‬
‫»‬
‫»‬
‫»‬
‫»‬
‫»‬
‫»‬
‫ﻁ ‪‬ﻌ ﹸﺘ ‪‬ﻡ ‪«...‬‬
‫ﺴ ﹶﺘ ﹶ‬
‫ﻥ ﻤ‪‬ﺎ ﺍ ‪‬‬
‫ﺴِﻠﻤِﻴ ‪‬‬
‫ﻥ ﺍ ﹾﻟ ‪‬ﻤ ‪‬‬
‫ﻋِ‬
‫ﺤﺩ‪‬ﻭ ‪‬ﺩ ‪‬‬
‫ﺍ ‪‬ﺩ ‪‬ﺭﺀ‪‬ﻭﺍ ﺍ ﹾﻟ ‪‬‬
‫ﺃﺘﺸﻔﻊ ﻓﻲ ﺤﺩ ﻤﻥ ﺤﺩﻭﺩ ﺍﷲ ……‪« ..‬‬
‫ﻓﻼ ﻭﺼﻴﺔ ﻟﻭﺍﺭﺙ…‪« ..‬‬
‫ﺃﻻ ﻭ ﺇﻥ ﻓﻲ ﺍﻟﺠﺴﺩ ﻤﻀﻐﺔ……‪« .‬‬
‫ﺃﺠﻌل ﺫﻟﻙ ﺼﻼﺘﻲ ﻜﻠﻬﺎ ؟ ﻗﺎل‪ :‬ﺃﺫﻥ ﻴﻐﻔﺭ ﺍﷲ ﻟﻙ ‪«..‬‬
‫ﺇﺫﺍ ﺸﻙ ﺃﺤﺩﻜﻡ ﻓﻲ ﺼﻼﺘﻪ ‪« …..‬‬
‫ﺇﺫﺍ ﻤﺎﺕ ﺍﻹﻨﺴﺎﻥ ﺍﻨﻘﻁﻊ ﻋﻤﻠﻪ…‪« ..‬‬
‫ﺇﺨﻭﺍﻨﻜﻡ ﺠﻌﻠﻬﻡ ﺍﷲ ﺘﺤﺕ ﺃﻴﺩﻴﻜﻡ…‪«..‬‬
‫ﺇﻨﻤﺎ ﺍﻷﻋﻤﺎل ﺒﺎﻟﻨﻴﺎﺕ…‪« .….‬‬
‫ﻕ …‪« ..‬‬
‫ﻥ ﹶﻗ ‪‬ﺒﹶﻠ ﹸﻜ ‪‬ﻡ َﺃ ﱠﻨ ‪‬ﻬ ‪‬ﻡ ﻜﹶﺎﻨﹸﻭﺍ ِﺇﺫﹶﺍ ﺴ‪‬ﺭ‪ ‬ﹶ‬
‫ل ‪‬ﻤ ‪‬‬
‫ﻀﱠ‬
‫ِﺇ ﱠﻨﻤ‪‬ﺎ ‪‬‬
‫ﺇﻨﻤﺎ ﺍﻟﻭﻻﺀ ﻟﻤﻥ ﺃﻋﺘﻕ‪« ..‬‬
‫ﺇﻨﻤﺎ ﻀل ﻤﻥ ﻗﺒﻠﻜﻡ…‪« ..‬‬
‫ﺇﻨﻤﺎ ﺠﻌل ﺍﻻﺴﺘﺌﺫﺍﻥ ﻤﻥ ﺃﺠل ﺍﻟﺒﺼﺭ…‪« .‬‬
‫ﺇﻥ ﺍﷲ ﻻ ﻴﻨﻅﺭ ﺇﻟﻰ ﺃﺠﺴﺎﺩﻜﻡ…‪« .‬‬
‫ﺇﻥ ﻫﺫﺍ ﺍﻟﺩﻴﻥ ﻴﺴﺭ…‪« ..‬‬
‫ﺇﻥ ﺍﷲ ﻁﻴﺏ… «‬
‫ﺇﻥ ﺍﻟﺤﻤﺩ ﷲ…‪« .‬‬
‫‪202‬‬
‫‪188-85‬‬
‫‪204‬‬
‫‪176‬‬
‫‪154‬‬
‫‪230‬‬
‫‪267‬‬
‫‪179‬‬
‫‪230-106-91-86‬‬
‫‪72‬‬
‫‪205‬‬
‫‪189‬‬
‫‪154‬‬
‫‪124‬‬
‫‪169‬‬
‫‪86‬‬
‫ﺏ‬
‫»‬
‫»‬
‫»‬
‫»‬
‫»‬
‫»‬
‫»‬
‫»‬
‫»‬
‫»‬
‫»‬
‫»‬
‫»‬
‫»‬
‫»‬
‫»‬
‫»‬
‫»‬
‫»‬
‫»‬
‫ﻙ…«‬
‫ﺴِ‬
‫ﺢ ﺍ ﹾﻟ ِﻤ ‪‬‬
‫ﺢ ﺭِﻴ ‪‬‬
‫ﻥ ﺍﻟ ‪‬ﺩ ِﻡ ﻭ‪‬ﺍﻟﺭ‪‬ﻴ ‪‬‬
‫ﻥ ﹶﻟ ‪‬ﻭ ‪‬‬
‫ِﺇﻟﱠﺎ ﺠ‪‬ﺎ ‪‬ﺀ ‪‬ﻴ ‪‬ﻭ ‪‬ﻡ ﺍ ﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻤ ِﺔ ﺍﻟﻠﱠ ‪‬ﻭ ‪‬‬
‫ﺇﻨﻬﺎ ﻟﻴﺴﺕ ﺒﻨﺠﺱ ﺇﻨﻬﺎ ﻤﻥ ﺍﻟﻁﻭﺍﻓﻴﻥ ﻋﻠﻴﻜﻡ… «‬
‫ﺇﻨﻬﺎ ﺭﻜﺱ…‪« ….‬‬
‫ﺃﻴﻨﻘﺹ ﺍﻟﺭﻁﺏ ﺇﺫﺍ ﺠﻑ ؟ ﻗﺎل ‪ :‬ﻨﻌﻡ……‪« .‬‬
‫ﺍﻟﻘﺼﺩ ﺍﻟﻘﺼﺩ ﺘﺒﻠﻐﻭﺍ…… «‬
‫ﺍﻟﺜﻠﺙ ﻭﺍﻟﺜﻠﺙ ﻜﺜﻴﺭ ﻭﻟﺌﻥ ﺘﺘﺭﻙ‪« ….‬‬
‫ﺒﻴﻨﻤﺎ ﺃﻨﺎ ﻨﺎﺌﻡ ﺭﺃﻴﺕ ﻓﻲ ﻴﺩﻱ ﺴﻭﺍﺭﻴﻥ……‪« ..‬‬
‫ﺍﻟﺸﺎﻫﺩ ﻴﺭﻯ ﻤﺎ ﻻ ﻴﺭﻯ ﺍﻟﻐﺎﺌﺏ……‪« ..‬‬
‫ﺍﻟﻭﻟﺩ ﻟﻠﻔﺭﺍﺵ ﻭﻟﻠﻌﺎﻫﺭ ﺍﻟﺤﺠﺭ……‪« ..‬‬
‫ﻴﺴﺭﻭﺍ ﻭ ﻻ ﺘﻌﺴﺭﻭﺍ……‪« ..‬‬
‫‪ ...‬ﺁﺩﻡ ﻤﻥ ﺘﺭﺍﺏ… «‬
‫ﻜﻨﺕ ﻨﻬﻴﺘﻜﻡ ﻋﻥ ﺍﺩﺨﺎﺭ ﻟﺤﻭﻡ ﺍﻷﻀﺎﺤﻲ……‪« ..‬‬
‫ﻜﻨﺕ ﺃﺼﻠﻲ ﻤﻊ ﺭﺴﻭل ﺍﷲ ‪ ،‬ﻓﻜﺎﻨﺕ ﺼﻼﺘﻪ ﻗﺼﺩﺍ……‪« ..‬‬
‫ﻻ ﻀﺭﺭ ﻭﻻ ﻀﺭﺍﺭ……‪« ..‬‬
‫ﻻ ﺘﺠﺘﻤﻊ ﺃﻤﺘﻲ ﻋﻠﻰ ﻀﻼﻟﺔ……‪« ..‬‬
‫ﻻ ﺘﺨﻤﺭﻭﺍ ﻭﺠﻬﻪ ﻭﻻ ﺘﻤﺴﻭﻩ ﺒﻁﻴﺏ……‪« ..‬‬
‫ﻻ ﻴﺭﺙ ﺍﻟﻤﺴﻠﻡ ﺍﻟﻜﺎﻓﺭ ﻭ ﻻ ﺍﻟﻜﺎﻓﺭ……‪« ..‬‬
‫ﻻ ﻴﺨﻁﺏ ﺃﺤﺩﻜﻡ ﻋﻠﻰ ﺨﻁﺒﺔ ﺃﺨﻴﻪ……‪« ..‬‬
‫ﻻ ﻴﻘﻀﻴﻥ ﺤﻜﻡ ﺒﻴﻥ ﺍﺜﻨﻴﻥ ﻭ ﻫﻭ ﻏﻀﺒﺎﻥ……‪« ..‬‬
‫ﻟﻭ ﻤﻨﻌﻭﻨﻲ ﻋﻘﺎﻻ ﻟﺠﺎﻫﺩﺘﻡ ﻋﻠﻴﻪ……‪« ..‬‬
‫‪257‬‬
‫‪154‬‬
‫‪154‬‬
‫‪157‬‬
‫‪135-133‬‬
‫‪189‬‬
‫‪159‬‬
‫‪73‬‬
‫‪267‬‬
‫‪194‬‬
‫‪211‬‬
‫‪232‬‬
‫‪136-135-134‬‬
‫‪241-230‬‬
‫‪188‬‬
‫‪193‬‬
‫‪266‬‬
‫‪157‬‬
‫‪90‬‬
‫‪159‬‬
‫‪288‬‬
‫‪.40‬‬
‫‪.41‬‬
‫‪.42‬‬
‫‪.43‬‬
‫‪.44‬‬
‫‪.45‬‬
‫‪.46‬‬
‫‪.47‬‬
‫» ﻤﺎ ﺃﻜل ﺃﺤﺩﻜﻡ ﻁﻌﺎﻤﺎ ﻗﻁ ﺨﻴﺭﺍ……‪« ..‬‬
‫» ﻤﻥ ﻗﺘل ﺩﻭﻥ ﻤﺎﻟﻪ ﻓﻬﻭ ﺸﻬﻴﺩ ‪ ،‬ﻭ ﻤﻥ ﻗﺘل ﺩﻭﻥ ﺃﻫﻠﻪ……‪« ..‬‬
‫‪269‬‬
‫‪161-160‬‬
‫ﺴَﺄﹸﻟ ‪‬ﻪ ﻤِﻴﺭ‪‬ﺍ ﹶﺜﻬ‪‬ﺎ ……«‬
‫ﻕ ﹶﺘ ‪‬‬
‫ﺼﺩ‪‬ﻴ ِ‬
‫ﺠﺩ‪ ‬ﹸﺓ ِﺇﻟﹶﻰ َﺃﺒِﻲ ‪‬ﺒ ﹾﻜ ٍﺭ ﺍﻟ ‪‬‬
‫ﺕ ﺍ ﹾﻟ ‪‬‬
‫ل ﺠ‪‬ﺎ ‪‬ﺀ ِ‬
‫ﻤﻴﺭﺍﺙ ﻟﻠﺠﺩﺓ ‪ » :‬ﻗﹶﺎ َ‬
‫» ﻭﺇﺫﺍ ﺃﻤﺭﺘﻜﻡ ﺒﺸﻲﺀ ﻓﺨﺫﻭﺍ ﻤﻨﻪ ﻤﺎ ﺍﺴﺘﻁﻌﺘﻡ……‪« ..‬‬
‫» ﺭﺏ ﺤﺎﻤل ﻓﻘﻪ ﺇﻟﻰ ﻤﻥ ﻫﻭ ﺍﻓﻘﻪ ﻤﻨﻪ……«‬
‫‪216‬‬
‫‪232‬‬
‫‪253‬‬
‫ﻥ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻴ ‪‬ﺒ ‪‬ﻌ ﹸﺜ ‪‬ﻪ ‪‬ﻴ ‪‬ﻭ ‪‬ﻡ ﺍ ﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻤ ِﺔ ‪‬ﻤﹶﻠ ‪‬ﺒﻴ‪‬ﺎ ……«‬
‫» ﹶﻓِﺈ ‪‬‬
‫» ﻗﻠﺕ ﻴﺎ ﺭﺴﻭل ﺍﷲ ‪ ،‬ﺃﺨﺒﺭﻨﻲ ﺒﻌﻤل ﻴﺩﺨﻠﻨﻲ ﺍﻟﺠﻨﺔ ……‪« ..‬‬
‫» ﺨﺫﻱ ﻤﺎ ﻴﻜﻔﻴﻙ ﻭ ﻭﻟﺩﻙ……‪« ..‬‬
‫‪86‬‬
‫‪231‬‬
‫ﻓﻬــﺭﺱ ﺍﻷﻋــﻼﻡ‬
‫ﺃ‬
‫‪289‬‬
‫‪.1‬‬
‫ﺍﻵﻤـﺩﻱ ) ﺴﻴﻑ ﺍﻟﺩﻴـﻥ (‪.‬‬
‫‪112-98-97‬‬
‫‪.2‬‬
‫ﺃﺴﺎﻤﺔ ﺒﻥ ﺯﻴـﺩ‪.‬‬
‫‪.3‬‬
‫ﺃﺒﻭ ﺤﺎﺠﺏ ) ﺴﺎﻟــﻡ (‪.‬‬
‫‪85-72‬‬
‫‪31‬‬
‫‪.4‬‬
‫ﺃﺒﻭ ﺒﻜـﺭ ﺍﻟﺼﺩﻴﻕ‪.‬‬
‫‪.5‬‬
‫ﺃﺒﻲ ﺤﻨﻔﻴﺔ )ﺍﻹﻤـﺎﻡ(‪.‬‬
‫‪.6‬‬
‫ﺃﺒﻭ ﺍﻷﺠﻔـﺎﻥ )ﻤﺤﻤـﺩ(‪.‬‬
‫‪110‬‬
‫‪.7‬‬
‫ﺍﻹﺒﺭﺍﻫﻴﻤﻲ )ﻤﺤﻤﺩ ﺍﻟﺒﺸﻴﺭ(‪.‬‬
‫‪36-35-32‬‬
‫‪.8‬‬
‫ﺍﻷﺒﻬـﺭﻱ )ﺃﺒﻭ ﺒﻜـﺭ(‪.‬‬
‫‪112-95‬‬
‫‪.9‬‬
‫ﺍﺒﻥ ﻋـﺎﺸـﻭﺭ ﻤﺤﻤﺩ ﺍﻟﻁـﺎﻫـﺭ‪.‬‬
‫ﻤﺫﻜﻭﺭ ﻓﻲ ﺃﻏﻠﺏ ﺼﻔﺤﺎﺕ ﺍﻷﻁﺭﻭﺤﺔ‬
‫‪.10‬‬
‫ﺍﺒﻥ ﻋـﺎﺸـﻭﺭ )ﻤﺤﻤﺩ ﺍﻟﻔﺎﻀل(‪.‬‬
‫‪.11‬‬
‫ﺍﺒﻥ ﻋـﺎﺸـﻭﺭ )ﻤﺤﻤﺩ( ﺍﻷﺏ‪.‬‬
‫‪32-24-21‬‬
‫‪24‬‬
‫‪.12‬‬
‫ﺍﺒﻥ ﻋـﺎﺸـﻭﺭ )ﻤﺤﻤﺩ ﺍﻟﻁﺎﻫﺭ( ﺍﻟﺠـﺩ‪.‬‬
‫‪23‬‬
‫‪.13‬‬
‫ﺍﺒﻥ ﻋـﺎﺸـﻭﺭ )ﺃﺤﻤـﺩ(‪.‬‬
‫‪24‬‬
‫‪.14‬‬
‫ﺍﺒﻥ ﺒﺎﺩﻴﺱ )ﻋﺒﺩ ﺍﻟﺤﻤﻴﺩ(‪.‬‬
‫‪32‬‬
‫‪.15‬‬
‫ﺍﺒﻥ ﺯﻏﻴﺒﺔ ) ﻋﺯ ﺍﻟﺩ‪‬ﻴﻥ (‪.‬‬
‫‪51‬‬
‫‪.16‬‬
‫ﺍﺒﻥ ﺍﻟﺸﻴﺦ ﻋﻤـﺭ‪.‬‬
‫‪31‬‬
‫‪.17‬‬
‫ﺍﺒﻥ ﺘﻴﻤﻴـﺔ )ﺘﻘﻲ ﺍﻟﺩﻴﻥ ﺃﺤﻤﺩ ﺒﻥ ﻋﺒﺩ ﺍﻟﺤﻠﻴﻡ(‪.‬‬
‫‪133-113-108-105-104-103-51‬‬
‫‪.18‬‬
‫ﺍﺒﻥ ﺍﻟﻘﻴﻡ – ﻗﻴﻡ‪) -‬ﺍﻟﺠﻭﺯﻴـﺔ(‪.‬‬
‫‪170-138-113-104‬‬
‫‪.19‬‬
‫ﺍﻟﺒﺎﻗﻼﻨـﻲ )ﺃﺒﻭ ﺒﻜـﺭ ﺒﻥ ﺍﻟﻁﻴﺏ(‪.‬‬
‫‪112-95‬‬
‫‪.20‬‬
‫ﺍﻟﺒﻭﻁـﻲ )ﻤﺤﻤﺩ ﺴﻌﻴﺩ ﺭﻤﻀﺎﻥ(‪.‬‬
‫‪101-51‬‬
‫‪.21‬‬
‫ﺒـﺎﻱ )ﻋﻠـﻲ(‪.‬‬
‫‪.22‬‬
‫ﺒـﺭﻱ )ﺤﻭﺍﺱ(‪.‬‬
‫‪26-24-23‬‬
‫‪21‬‬
‫‪.23‬‬
‫ﺒﻭﻋﺘﻭﺭ )ﻓﺎﻁﻤﺔ ﺒﻨﺕ ﻤﺤﻤﺩ ﺍﻟﻌﺯﻴﺯ(‪.‬‬
‫‪23‬‬
‫‪.24‬‬
‫ﺒﻭﻋﺘﻭﺭ )ﻤﺤﻤﺩ ﺍﻟﻌﺯﻴﺯ(‪.‬‬
‫‪.25‬‬
‫ﺒﻭﺭﻗﻴﺒﺔ )ﺍﻟﺤﺒﻴﺏ(‪.‬‬
‫‪26-24‬‬
‫‪35‬‬
‫‪.26‬‬
‫ﺒﻠﻘﺎﺴﻡ )ﺍﻟﻐﺎﻟﻲ(‪.‬‬
‫‪21‬‬
‫‪.27‬‬
‫ﺍﻟﺒﺩﻭﻱ )ﻴﻭﺴﻑ ﺃﺤﻤﺩ ﻤﺤﻤـﺩ(‪.‬‬
‫‪108-51‬‬
‫‪216-159-73‬‬
‫‪92‬‬
‫ﺏ‬
‫‪290‬‬
‫ﺝ‬
‫‪.28‬‬
‫ﺠﻤـﺎل ﺍﻟﺩﻴﻥ ﺃﺤﻤـﺩ‪.‬‬
‫‪31‬‬
‫‪.29‬‬
‫ﺍﻟﺠﻭﻴﻨﻲ )ﻋﺒﺩ ﺍﻟﻤﻠﻙ ﺒﻥ ﻋﺒﺩ ﺍﷲ ﺃﺒﻭ ﺍﻟﻤﻌﺎﻟﻲ(‪.‬‬
‫‪112-105-97-96‬‬
‫ﻭ‬
‫‪127138-52‬‬
‫‪.30‬‬
‫ﻭﻫﺒـﺔ ﺍﻟﺯﺤﻴﻠﻲ‪.‬‬
‫‪.31‬‬
‫ﺯﻴـﺩ ﻤﺼﻁﻔـﻲ‪.‬‬
‫‪51‬‬
‫‪.32‬‬
‫ﺍﻟﺯﺤﻴﻠﻲ ﻤﺤﻤـﺩ‪.‬‬
‫‪52‬‬
‫‪.33‬‬
‫ﺍﻟﺤﺴﻨﻲ )ﺍﺴﻤﺎﻋﻴل(‪.‬‬
‫‪21-51‬‬
‫‪.34‬‬
‫ﺤﺴـﺎﻥ )ﺤﺴﻥ ﺤﺎﻤﺩ(‪.‬‬
‫‪.35‬‬
‫ﺍﻟﺤﺴﻥ )ﺒﺎﺒﻜــﺭ(‪.‬‬
‫‪102-51‬‬
‫‪52‬‬
‫‪.36‬‬
‫ﻁـﻪ )ﺠﺎﺒﺭ ﺍﻟﻌﻠﻭﺍﻨـﻲ(‪.‬‬
‫‪.37‬‬
‫ﻁـﻪ )ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ(‪.‬‬
‫‪49-10‬‬
‫‪143‬‬
‫‪.38‬‬
‫ﺍﻟﻁﻭﻓﻲ )ﻨﺠﻡ ﺍﻟﺩﻴﻥ(‪.‬‬
‫‪113-110-102-101‬‬
‫‪.39‬‬
‫ﻴﻭﺴﻑ )ﺤﺎﻤﺩ ﺍﻟﻌﺎﻟﻡ(‪.‬‬
‫‪153-140-51‬‬
‫‪.40‬‬
‫ﺍﻟﻴﻭﺒﻲ )ﻤﺤﻤﺩ ﺴﻌﺩ ﺒﻥ ﺃﺤﻤﺩ ﺒﻥ ﻤﺴﻌﻭﺩ(‪.‬‬
‫‪155-152-139-108-51‬‬
‫‪.41‬‬
‫ﺍﻟﻜـﺎﻓﻲ )ﺃﺤﻤـﺩ ﺒﻥ ﺒـﺩﺭ(‪.‬‬
‫‪31‬‬
‫‪.42‬‬
‫ﺍﻟﻜﻴﻼﻨﻲ )ﺇﺒﺭﺍﻫﻴـﻡ(‪.‬‬
‫‪.43‬‬
‫ﺍﻟﻜﻴﻼﻨﻲ )ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ(‪.‬‬
‫‪143-61‬‬
‫‪51‬‬
‫‪.44‬‬
‫ﻤﺎﻟﻙ )ﺍﻹﻤـﺎﻡ(‪.‬‬
‫‪133‬‬
‫‪.45‬‬
‫ﻤﺤﻤﺩ )ﻋﺒﺩﻩ(‪.‬‬
‫‪.46‬‬
‫ﻤﺤﺴﻥ )ﻓﺎﻁﻤﺔ ﺒﻨﺕ ﻤﺤﻤﺩ ﺒﻥ ﻤﺼﻁﻔﻰ(‪.‬‬
‫‪56-31‬‬
‫‪23‬‬
‫‪.47‬‬
‫ﺍﻟﻤﻘﺭﻯ )ﺃﺒﻭ ﻋﺒﺩ ﺍﷲ(‪.‬‬
‫ﺯ‬
‫ﺡ‬
‫ﻁـ‬
‫ﻱ‬
‫ﻙ‬
‫ﻡ‬
‫‪109‬‬
‫‪291‬‬
‫‪.48‬‬
‫ﺍﻟﻤﺭﻴﻨﻲ )ﺍﻟﺠﻼﻟﻲ(‪.‬‬
‫‪51‬‬
‫‪.49‬‬
‫ﻤﺭﻋـﻲ )ﺤﺴﻥ(‪.‬‬
‫‪51‬‬
‫‪.50‬‬
‫ﺍﻟﻤﺤﻤﻭﺩﻱ )ﺃﺤﻤﺩ ﻭﻨﺎﺱ(‪.‬‬
‫‪31‬‬
‫‪.51‬‬
‫ﻤﻌﺎﻭﻴﺔ )ﺒﻥ ﺃﺒﻲ ﺴﻔﻴﺎﻥ(‪.‬‬
‫‪88‬‬
‫‪.52‬‬
‫ﺍﻟﻤﻌﺭﻱ )ﺃﺒﻭ ﺍﻟﻌﻼﺀ(‪.‬‬
‫‪109‬‬
‫‪.53‬‬
‫ﺍﻟﻨﺠـﺎﺭ )ﻤﺤﻤﺩ(‪.‬‬
‫‪31‬‬
‫‪.54‬‬
‫ﺍﻟﻨﺠـﺎﺭ )ﻋﺒﺩ ﺍﻟﻤﺠﻴﺩ(‪.‬‬
‫‪61-60-59-52‬‬
‫‪.55‬‬
‫ﻋﻤـﺎﺭ )ﺴﺎﺴﻲ(‪.‬‬
‫ﻫـ‪-‬ﺡ‪16-15-‬‬
‫‪.56‬‬
‫ﻋﻤـﺭ )ﺒﻥ ﺍﻟﺨﻁﺎﺏ(‪.‬‬
‫‪-159-91-90-89-73-72‬‬
‫‪.57‬‬
‫ﺍﻟﻌﻤﺭﻴﻨﻲ )ﻋﻠﻲ(‪.‬‬
‫‪.58‬‬
‫ﺍﻟﻌﺒﻴﺩﻱ )ﺤﻤـﺎﺩﻱ(‪.‬‬
‫‪51‬‬
‫‪.59‬‬
‫ﻋﻠﻲ )ﺒﻥ ﺃﺒﻲ ﻁﺎﻟﺏ( –ﺍﻹﻤـﺎﻡ‪-‬‬
‫‪217-90-89‬‬
‫‪.60‬‬
‫ﻋﻼل )ﺍﻟﻔﺎﺴـﻲ(‪.‬‬
‫‪152-149-138-51‬‬
‫‪.61‬‬
‫ﻋﺯ ﺍﻟﺩﻴﻥ )ﺍﻟﻌﺯ ﺒﻥ ﻋﺒﺩ ﺍﻟﺴﻼﻡ(‪.‬‬
‫‪113-105-100-99‬‬
‫‪.62‬‬
‫ﻓﺎﻁﻤﺔ )ﺍﻟﺯﻫـﺭﺍﺀ( ﺒﻨﺕ ﺍﻟﺭﺴﻭل –ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪-‬‬
‫ﻥ‬
‫ﻉ‬
‫‪217-216-170‬‬
‫‪52‬‬
‫ﻑ‬
‫‪73‬‬
‫ﻕ‬
‫‪113-100‬‬
‫‪145‬‬
‫‪.63‬‬
‫ﺍﻟﻘﺭﺍﻓﻲ )ﺸﻬﺎﺏ ﺍﻟﺩﻴﻥ ﺃﺒﻭ ﺍﻟﻌﺒﺎﺱ ﺃﺤﻤﺩ ﺒﻥ ﺇﺩﺭﻴﺱ(‪.‬‬
‫‪.64‬‬
‫ﺍﻟﻘﻁـﺎﻥ )ﻤﻨـﺎﻉ(‪.‬‬
‫‪.65‬‬
‫ﺍﻟﺭﻴﺴﻭﻨﻲ )ﺃﺤﻤـﺩ(‪.‬‬
‫‪.66‬‬
‫ﺍﻟﺭﻓﺎﻴﻌﻴﺔ )ﺃﺤﻤﺩ(‪.‬‬
‫‪153-138-52-51‬‬
‫‪52‬‬
‫‪.67‬‬
‫ﺍﻟﺭﺍﺯﻱ )ﻓﺨﺭ ﺍﻟﺩﻴﻥ(‪.‬‬
‫‪126-113-97‬‬
‫‪.68‬‬
‫ﺍﻟﺴﺒﻜـﻲ )ﺘﺎﺝ ﺍﻟﺩﻴﻥ(‪.‬‬
‫ﺭ‬
‫ﺱ‬
‫‪113-105-104‬‬
‫‪292‬‬
‫‪.69‬‬
‫ﺴﻠﻘﻴﻨﻲ )ﺇﺒﺭﺍﻫﻴـﻡ(‪.‬‬
‫‪52‬‬
‫‪.70‬‬
‫ﺍﻟﺴﻼﻤـﻲ )ﻤﺤﻤﺩ ﺍﻟﻤﺨﺘﺎﺭ(‪.‬‬
‫‪52‬‬
‫‪.71‬‬
‫ﺍﻟﺘﺭﻤﺫﻱ )ﺍﻟﺤﻜﻴﻡ(‪.‬‬
‫‪.72‬‬
‫ﺍﻟﺘﺭﺘﻭﺭﻱ )ﺤﺴﻥ(‪.‬‬
‫‪.73‬‬
‫ﺍﻟﺘﺭﺍﺒﻲ )ﺤﺴﻥ(‪.‬‬
‫‪.74‬‬
‫ﺍﻟﺨﺎﺩﻤـﻲ )ﻨﻭﺭ ﺍﻟﺩﻴﻥ ﺒﻥ ﻤﺨﺘـﺎﺭ(‪.‬‬
‫‪.75‬‬
‫ﺍﻟﻐـﺯﺍﻟﻲ )ﻤﺤﻤﺩ ﺒﻥ ﻤﺤﻤﺩ( – ﺃﺒﻭﺤـﺎﻤﺩ‪-‬‬
‫ﺕ‬
‫‪112-95-94-89-88‬‬
‫‪51‬‬
‫‪64-63‬‬
‫ﺥ‬
‫‪52‬‬
‫ﻍ‬
‫‪112-105‬‬
‫ﺵ‬
‫‪.76‬‬
‫ﺍﻟﺸﺎﻁﺒﻲ )ﺃﺒﻭ ﺍﺴﺤﺎﻕ(‪.‬‬
‫ﻤﺫﻜﻭﺭ ﻓﻲ ﺃﻏﻠﺏ ﺼﻔﺤﺎﺕ ﺍﻷﻁﺭﻭﺤﺔ‬
‫‪.77‬‬
‫ﺍﻟﺸﺎﻓﻌﻲ )ﻤﺤﻤﺩ ﺒﻥ ﺇﺩﺭﻴﺱ ﺍﻟﺸﺎﻓﻌﻲ( ﺍﻹﻤﺎﻡ‪.‬‬
‫‪.78‬‬
‫ﺍﻟﺸﺎﺸﻲ )ﺃﺒﻭ ﺒﻜﺭ ﺍﻟﻘﻔـﺎل(‪.‬‬
‫‪92-91‬‬
‫‪95‬‬
‫‪.79‬‬
‫ﺍﻷﺸﺘـﺭ )ﻤﺎﻟﻙ ﺍﻟﺘﺨﻌـﻲ(‪.‬‬
‫‪73‬‬
‫‪293‬‬
‫ﻓﻬــﺭﺱ ﺍﻵﺒﻴﺎﺕ ﺍﻟﺸﻌـﺭﻴـﺔ‬
‫‪.1‬‬
‫ﻭ ﻗﺎﻟﻭﺍ ﺒﻪ ﻤﻥ ﺃﻋﻴﻥ ﺍﻟﺠﻥ ﻨﻅﺭﺓ *** ﻭﻟﻭ ﻋﻘﻠﻭﺍ ﻗﺎﻟﻭﺍ ﺒﻪ ﻨﻅﺭﺓ ﺍﻹﻨﺱ‬
‫‪123‬‬
‫‪.2‬‬
‫ﻋﻠﻰ ﺍﻟﺤﻜﻡ ﺍﻟﻤﺘﺄﺘﻲ ﻴﻭﻤﺎ ﺇﺫﺍ ﻗﻀﻰ *** ﻗﻀﻴﺔ ﺃﻻ ﻴﺠﻭﺭ ﻭﻴﻘﺼﺩ‬
‫‪29‬‬
‫‪.3‬‬
‫ﺩﺍﻭﻨﻲ ﻭﺍﻗﺘﺼﺩ ﻓﻔﻲ ﺍﻟﺒﺭﺀ ﻟﻭﻜﺎ *** ﻥ ﺴﻘﺎﻤﻲ ﻭﻓﻲ ﺍﻟﺴﻘﺎﻡ ﺩﻭﺍﺌﻲ!‬
‫‪132‬‬
‫‪.4‬‬
‫ﺃﻗﻠﻨﻲ! ﺃﻗﻠﻨﻲ ﻋﺜﺭﺓ ﺍﻟﺩﻫﺭ ﺇﻨﻪ *** ﺭﻤﺎﻨﻲ ﺒﺴﻬﻡ ﺼﺎﺌﺏ ﺍﻟﻨﺼل ﻤﻘﺼﺩ!‬
‫‪132‬‬
‫‪.5‬‬
‫ﻭﺤﻔﻅ ﺩﻴﻥ ﺜﻡ ﻨﻔﺱ ﻤﺎل ﻨﺴﺏ *** ﻭ ﻤﺜﻠﻬﺎ ﻋﻘل ﻭ ﻋﺭﺽ ﻗﺩ ﻭﺠﺏ‬
‫‪161‬‬
‫‪.6‬‬
‫ﻭﺍﻟﻨﻔﺱ ﻜﺎﻟﻁﻔل ﺇﻥ ﺘﻬﻤﻠﻪ ﺸﺏ ﻋﻠﻰ *** ﺤﺏ ﺍﻟﺭﻀﺎ ﻉ ﻭ ﺇﻥ ﺘﻔﻁﻤﻪ ﻴﻨﻔﻁﻡ‬
‫‪158‬‬
‫‪.7‬‬
‫ﻋﻠﻡ ﺍﻷﺼﻭل ﻫﻭ ﺍﻷﺴﺎﺱ ﻟﻁﺎﻟﺏ *** ﺘﺤﻘﻴﻕ ﻓﺘﻭﺍﻩ ﻋﻠﻰ ﺇﺘﻘﺎﻥ‬
‫‪224‬‬
‫‪.8‬‬
‫ﻋﻠﻡ ﺍﻷﺼﻭل ﻤﺠﺎﻟﻪ ﻤﺤﺩﺩ *** ﻓﻲ ﺒﺤﺙ ﺤﻜﻡ ﺍﻟﺸﺭﻉ ﺒﺎﻟﺘﺒﻴﺎﻥ‪.‬‬
‫‪224‬‬
‫‪.9‬‬
‫ﻭ ﺇﻨﻲ ﻭ ﺇﻥ ﻜﻨﺕ ﺍﻷﺨﻴﺭ ﺯﻤﺎﻨﻪ *** ﻵﺕ ﺒﻤﺎ ﻟﻡ ﺘﺴﺘﻁﻌﻪ ﺍﻷﻭﺍﺌل‬
‫‪109‬‬
‫‪294‬‬
‫ﻓﻬــﺭﺱ ﺍﻟﺠـﺩﺍﻭل ﻭﺍﻟﻬﻴﺎﻜل ﻭﺍﻟﺭﺴﻭﻡ ﺍﻟﺒﻴﺎﻨﻴﺔ‬
‫ﺨﻼﺼﺔ ﺍﻟﻔﺼل ﻓﻲ ﻤﺭﺍﺤل ﺘﻁﻭﺭ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ‬
‫‪112‬‬
‫ﺭﺴﻡ ﺒﻴﺎﻨﻲ ﻟﺘﻁﻭﺭ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻓﻲ ﺠﻤﻴﻊ ﺍﻟﻤﺭﺍﺤل‬
‫‪114‬‬
‫ﺠﺩﻭل ﺍﻟﻜﻠﻴﺎﺕ ﺍﻟﺨﻤﺱ‪.‬‬
‫‪163‬‬
‫ﻫﻴﻜل ﺍﻟﻤﻘﺎﺼﺩ ﺍﻟﺤﺎﺠﻴﺔ‪.‬‬
‫‪165‬‬
‫ﻫﻴﻜل ﺍﻟﻤﻘﺎﺼﺩ ﺍﻟﺘﺤﺴﻴﻨﻴﺔ‪.‬‬
‫‪166‬‬
‫ﺠﺩﻭل ﺃﻗﺴﺎﻡ ﺍﻟﻤﻘﺎﺼﺩ ﻭﻤﺭﺍﺘﺒﻬﺎ ﻭﺃﻨﻭﺍﻋﻬﺎ‪.‬‬
‫‪171‬‬
‫ﺠﺩﻭل ﺃﻭﺠﻪ ﺍﻻﺨﺘﻼﻑ ﺒﻴﻥ ﺍﻟﻘﻭﺍﻋﺩ‪.‬‬
‫‪237‬‬
‫ﻫـﺭﻡ ﺍﻟﻘﻭﺍﻋـﺩ‪.‬‬
‫‪239‬‬
‫ﺠﺩﻭل ﺍﻟﻘﻭﺍﻋـﺩ ﺍﻟﻤﻨﻬﺠﻴﺔ‪.‬‬
‫‪241‬‬
‫ﺠﺩﻭل ﺍﻟﻘﻭﺍﻋـﺩ ﺍﻟﺨﺎﺼﺔ ﺒﻀﺒﻁ ﻤﻔﻬﻭﻡ ﺍﻟﻤﻘﺎﺼﺩ‪.‬‬
‫‪244‬‬
‫ﺠﺩﻭل ﻗـﻭﺍﻋﺩ ﻀﺎﺒﻁﺔ ﻟﺘﻘﺴﻴﻤﺎﺕ ﺍﻟﻤﻘﺎﺼﺩ‪.‬‬
‫‪245‬‬
‫ﺠﺩﻭل ﻗـﻭﺍﻋﺩ ﺍﻟﻀﺎﺒﻁﺔ ﻟﻠﺒﺤﺙ ﺍﻟﻤﻨﻬﺠﻲ ﻓﻲ ﻋﻠﻡ ﺍﻟﻤﻘﺎﺼﺩ‪.‬‬
‫‪248‬‬
‫‪295‬‬
‫ﻓﻬـﺭﺱ ﺍﻟﻤﺼـﺎﺩﺭ ﻭﺍﻟﻤﺭﺍﺠـﻊ ﻭﺍﻟﺩﻭﺭﻴــﺎﺕ‬
‫ﺃﻭﻻ(ﺍﻟﻤﺼــﺎﺩﺭ ‪ :‬ﻤﺭﺘﺒﺔ ﺒﺤﺴﺏ ﺍﻷﻫﻤﻴﺔ‪.‬‬
‫ﺃ‪ (1)-‬ﺍﻟﻘـﺭﺁﻥ ﺍﻟﻜﺭﻴـﻡ‪.‬‬
‫ﺏ‬
‫ﺍﻷﺤﺎﺩﻴﺙ ﺍﻟﻨﺒﻭﻴﺔ‪.‬‬
‫‪2‬‬
‫‪-‬ﺼﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪.‬‬
‫‪3‬‬
‫‪-‬ﺼﺤﻴﺢ ﻤﺴﻠﻡ‪.‬‬
‫‪4‬‬
‫‪-‬ﺠﺎﻤﻊ ﺍﻟﺘﺭﻤﺫﻱ‪.‬‬
‫‪5‬‬
‫‪-‬ﺴﻨﻥ ﺍﻟﻨﺴﺎﺌﻲ‪.‬‬
‫‪6‬‬
‫‪-‬ﺴﻨﻥ ﺍﺒﻥ ﺩﺍﻭﺩ‪.‬‬
‫‪7‬‬
‫‪-‬ﺴﻨﻥ ﺍﺒﻥ ﻤﺎﺠﻪ‪.‬‬
‫‪8‬‬
‫‪-‬ﻤﺴﻨﺩ ﺍﻹﻤﺎﻡ ﺃﺤﻤﺩ‪.‬‬
‫‪9‬‬
‫‪-‬ﻤﻭﻁﺄ ﻤﺎﻟﻙ‪.‬‬
‫‪10‬‬
‫‪-‬ﻤﺴﻨﺩ ﺍﻟﺩﺭﺍﻤﻲ‪.‬‬
‫ﺝ‬
‫ﺍﻟﻤﺼﺩﺭ ﺍﻟﻤﻌﺘﻤﺩ‪.‬‬
‫‪11‬‬
‫‪-‬ﺍﺒﻥ ﻋﺎﺸﻭﺭ ﻤﺤﻤﺩ ﺍﻟﻁﺎﻫﺭ‪ ،‬ﻤﻘﺎﺼﺩ ﺍﻟﺸﺭﻴﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ‪ ،‬ﺍﻟـﺸﺭﻜﺔ ﺍﻟﺘﻭﻨـﺴﻴﺔ‪ ،‬ﻟﻠﺘﻭﺯﻴـﻊ‬
‫ﺘﻭﻨﺱ‪ ،‬ﻁﺒﻌﺔ ‪1978 ،1‬ﻡ‪.‬‬
‫ﺜﺎﻨﻴﺎ( ﺍﻟﻤﺭﺍﺠﻊ ‪ :‬ﻤﺭﺘﺒﺔ ﺘﺭﺘﻴﺒﺎ ﺃﻟﻔﺒﺎﺌﻴﺎ ﻋﻠﻰ ﺤﺴﺏ ﺍﻷﺴﻤـﺎﺀ ﺍﻟﻤﺸﻬﻭﺭﺓ ﻟﻤﺅﻟﻔﻴﻬـﺎ‬
‫‪296‬‬
‫‪.1‬‬
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‫ﺃﺤﻤﺩ ﺍﻟﺭﻴﺴﻭﻨﻲ‪ ،‬ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻗﻭﺍﻋﺩﻩ ﻭ ﻓﻭﺍﺌﺩﻩ‪ ،‬ﻤﻨﺸﻭﺭﺍﺕ ﺠﺭﻴﺩﺓ ﺍﻟﺯﻤﻥ‪ ،‬ﺩ‪.‬ﻁ‪.1999 ،‬‬
‫ﺃﺤﻤﺩ ﺍﻟﺭﻴﺴﻭﻨﻲ‪ ،‬ﻨﻅﺭﻴﺔ ﺍﻟﻤﻘﺎﺼﺩ ﻋﻨﺩ ﺍﻹﻤﺎﻡ ﺍﻟﺸﺎﻁﺒﻲ‪ ،‬ﺍﻟﻤﻜﺘﺒﺔ ﺍﻟﺴﻠﻔﻴﺔ‪ ،‬ﺍﻟﺩﺍﺭ ﺍﻟﺒﻴﻀﺎﺀ‪ ،‬ﺍﻟﻤﻐﺭﺏ‪،‬‬
‫‪ 1990‬ﻡ‪.‬‬
‫ﺃﺤﻤﺩ ﺯﺭﻭﻕ‪ ،‬ﻗﻭﺍﻋﺩ ﺍﻟﺘﺼﻭﻑ ﺍﻟﻘﺎﻋﺩﺓ ‪ ،77‬ﺍﻟﻤﻁﺎﺒﻊ ﺍﻟﻤﻭﺤﺩﺓ‪ ،‬ﺘﻭﻨﺱ‪ ،‬ﻁ‪ 1407 ،1‬ﻫـ ‪ 1987‬ﻡ‪.‬‬
‫ﺃﺤﻤﺩ ﺃﺒﻭ ﺍﻟﻤﺠﺩ‪ ،‬ﺍﻻﺠﺘﻬﺎﺩ ﺍﻟﺩﻴﻨﻲ ﺍﻟﻤﻌﺎﺼﺭ ﻗﻀﺎﻴﺎ ﻭ ﺁﻓﺎﻕ‪ ،‬ﺩﺍﺭ ﺍﻟﺒﻌﺙ‪ ،‬ﻗﺴﻨﻁﻴﻨﺔ‪ ،‬ﻁ‪ 1405 ،1‬ﻫــ‬
‫‪ 1985‬ﻡ‪.‬‬
‫ﺍﻷﻟﻭﺴﻲ‪ ،‬ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ‪ ،‬ﺝ‪ ،6 .‬ﺍﻟﻁﺒﻌﺔ ﺍﻟﻤﻨﻴﺭﻴﺔ‪ ،‬ﺍﻟﻘﺎﻫـﺭﺓ‪ ،‬ﺩ‪.‬ﻁ‪ ،.‬ﺩ‪.‬ﺕ‪.‬‬
‫ﺍﻟﺒﻭﺭﻨﻭ ﻤﺤﻤﺩ ﺼﺩﻗﻲ ﺒﻥ ﺃﺤﻤﺩ ﺒﻥ ﻤﺤﻤﺩ‪ ،‬ﺍﻟﻭﺠﻴﺯ ﻓﻲ ﺇﻴﻀﺎﺡ ﻗﻭﺍﻋﺩ ﺍﻟﻔﻘﻪ ﺍﻟﻜﻠﻴﺔ‪ ،‬ﻤﺅﺴﺴﺔ ﺍﻟﺭﺴﺎﻟﺔ‪،‬‬
‫ﻁ‪ 1419 ،5‬ﻫـ ‪ 1998‬ﻡ‪.‬‬
‫ﺍﻟﺒﻭﻁﻲ ﻤﺤﻤﺩ ﺴﻌﻴﺩ ﺭﻤﻀﺎﻥ‪ ،‬ﻀﻭﺍﺒﻁ ﺍﻟﻤﺼﻠﺤﺔ ﺍﻟﺸﺭﻋﻴﺔ‪ ،‬ﻤﻜﺘﺒﺔ ﺭﺤﺎﺏ‪ ،‬ﺒﻭﺭ ﺴﻌﻴﺩ ﺍﻟﺠﺯﺍﺌﺭ‪ ،‬ﻁ‪،3‬‬
‫‪ 1987‬ﻡ‪.‬‬
‫ﺍﻟﺒﺩﻭﻱ ﻴﻭﺴﻑ ﺃﺤﻤﺩ ﻤﺤﻤﺩ‪ ،‬ﻤﻘﺎﺼﺩ ﺍﻟﺸﺭﻴﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻋﻨﺩ ﺍﺒﻥ ﺘﻴﻤﻴﺔ‪ ،‬ﺩﺍﺭ ﺍﻟﻨﻔﺎﺌﺱ ﻟﻠﻨﺸﺭ ﻭﺍﻟﺘﻭﺯﻴﻊ‬
‫ﺍﻷﺭﺩﻥ‪ ،‬ﻁ‪ 1421 ،1‬ﻫـ ‪ 2000‬ﻡ‪.‬‬
‫ﺍﻟﺒﺎﺠﻭﺭﻱ ﺍﺒﺭﺍﻫﻴﻡ‪ ،‬ﺸﺭﺡ ﺠﻭﻫﺭﺓ ﺍﻟﺘﻭﺤﻴﺩ‪ ،‬ﻤﺅﺴﺴﺔ ﺃﻨﺱ ﺒﻥ ﻤﺎﻟﻙ ﻟﻠﻁﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺭ‪ ،‬ﺒﻴﺭﻭﺕ‪ ،‬ﻁ‪،‬‬
‫ﺩ‪.‬ﺕ‬
‫ﺍﻟﺒﻴﻬﻘﻲ‪ ،‬ﺸﻌﺒﺔ ﺍﻹﻴﻤﺎﻥ‪ ،‬ﻁ‪ ،1‬ﺩﺍﺭ ﺍﻟﻜﺘﺏ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺒﻴﺭﻭﺕ‪1400 ،‬ﻫـ‪1984 ،‬ﻡ‪.‬‬
‫ﺍﺒﻥ ﺘﻴﻤﻴﺔ‪ ،‬ﻤﺠﻤﻭﻉ ﻓﺘﺎﻭﻯ‪ ،‬ﻤﺞ ‪ ،13‬ﻤﻜﺘﺒﺔ ﺍﻟﻤﻌﺎﺭﻑ ﺍﻟﺭﺒﺎﻁ ﺍﻟﻤﻐﺭﺏ‪.‬‬
‫ﺍﺒﻥ ﺘﻴﻤﻴﺔ‪ ،‬ﻤﺨﺘﺼﺭ ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻤﺼﺭﻴﺔ‪ ،‬ﺒﺩﺍﺭ ﺍﻟﺩﻴﻥ ﺍﻟﺒﻌﻠﻲ‪ ،‬ﺩﺍﺭ ﺍﻟﻨﺸﺭ ﺍﻟﻜﺘﺏ‪ ،‬ﺒﺎﻜﺴﺘﺎﻥ‪ ،‬ﻁ‪،1‬‬
‫‪1977‬ﻡ‪.‬‬
‫ﺍﻟﺠﻴﺯﺍﻨﻲ ﻤﺤﻤﺩ ﺒﻥ ﺤﺴﻴﻥ ﺒﻥ ﺤﺴﻥ‪ ،‬ﻤﻌﺎﻟﻡ ﺃﺼﻭل ﺍﻟﻔﻘﻪ‪ ،‬ﻋﻨﺩ ﺃﻫل ﺍﻟﺴﻨﺔ ﻭ ﺍﻟﺠﻤﺎﻋﺔ‪ ،‬ﺩﺍﺭ ﺍﺒﻥ‬
‫ﺍﻟﺠﻭﺯﻱ ﻟﻠﻨﺸﺭ ﻭ ﺍﻟﺘﻭﺯﻴﻊ‪ ،‬ﺍﻟﻤﻤﻠﻜﺔ ﺍﻟﻌﺭﺒﻴﺔ ﺍﻟﺴﻌﻭﺩﻴﺔ‪ ،‬ﻁ‪ 1419 ،2‬ﻫـ ‪ 1998‬ﻡ‪.‬‬
‫ﺠﻤﺎل ﺍﻟﺩﻴﻥ ﻋﻁﻴﺔ‪ ،‬ﺍﻟﺘﻨﻅﻴﺭ ﺍﻟﻔﻘﻬﻲ‪ ،‬ﻤﻁﺒﻌﺔ ﺍﻟﻤﺩﻴﻨﺔ ﺍﻟﻤﻤﻠﻜﺔ ﺍﻟﻌﺭﺒﻴﺔ ﺍﻟﺴﻌﻭﺩﻴﺔ‪ ،‬ﻁ‪1987 ،1‬ﻡ‪.‬‬
‫ﺠﻌﻔﺭ ﺩﻙ ﺍﻟﺒﺎﺏ‪ ،‬ﺍﻟﻨﻅﺭﻴﺔ ﺍﻟﻠﻐﻭﻴﺔ ﺍﻟﻌﺭﺒﻴﺔ ﺍﻟﺤﺩﻴﺜﺔ ﺩﺭﺍﺴﺔ‪ ،‬ﻤﻨﺸﻭﺭﺍﺕ ﺍﺘﺤﺎﺩ ﻜﺘﺎﺏ ﺍﻟﻌﺭﺏ‪ ،‬ﺩﻤﺸﻕ‬
‫ﺴﻭﺭﻴﺎ‪ ،‬ﺩ‪.‬ﻁ‪ 1996 ،‬ﻡ‪.‬‬
‫ﺍﻟﺠﻭﻴﻨﻲ ﺃﺒﻭ ﺍﻟﻤﻌﺎﻟﻲ‪ ،‬ﺍﻟﺒﺭﻫﺎﻥ ﻓﻲ ﺃﺼﻭل ﺍﻟﻔﻘﻪ‪ ،‬ﺘﺤﻘﻴﻕ ﻋﺒﺩ ﺍﻟﻌﻅﻴﻡ ﺍﻟﺩﻴﺏ‪ ،‬ﺩﺍﺭ ﺍﻷﻨﺼﺎﺭ ﺍﻟﻘﺎﻫﺭﺓ‪،‬‬
‫ﻁ‪ 1400 ،2‬ﻫـ‪.‬‬
‫ﺍﻟﺠﺭﺠﺎﻨﻲ ﻋﺒﺩ ﺍﻟﻘﺎﻫﺭ‪ ،‬ﺩﻻﺌل ﺍﻹﻋﺠﺎﺯ ﻓﻲ ﻋﻠﻡ ﺍﻟﻤﻌﺎﻨﻲ‪ ،‬ﺘﺼﺤﻴﺢ ﻤﺤﻤﺩ ﻋﺒﺩﻩ ﻭﺍﻟﺸﻨﻘﻴﻁﻲ‪ ،‬ﻨﺸﺭ ﻤﺤﻤﺩ‬
‫ﺭﺸﻴﺩ ﺭﻀﺎ‪ ،‬ﺩﺍﺭ ﺍﻟﻤﻨﺎﺭ‪ ،‬ﻤﺼﺭ‪ ،‬ﺩ‪.‬ﻁ‪ 1367 ،‬ﻫـ‪.‬‬
‫ﺍﻟﺠﺭﺠﺎﻨﻲ ﻋﻠﻲ ﺒﻥ ﻤﺤﻤﺩ‪ ،‬ﺍﻟﺘﻌﺭﻴﻔﺎﺕ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺏ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﻤﺼﺭ‪ 1408 ،‬ﻫـ ‪ 1988‬ﻡ‪.‬‬
‫ﺤﺴﻥ ﺍﻟﺘﺭﺍﺒﻲ‪ ،‬ﺘﺠﺩﻴﺩ ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ‪ ،‬ﺩﺍﺭ ﺍﻟﻬﺩﺍﻴﺔ ﻗﺴﻨﻁﻴﻨﺔ‪ ،‬ﺍﻟﺠﺯﺍﺌﺭ‪ ،‬ﻁ‪ 1990 ،1‬ﻡ‪.‬‬
‫ﺤﺴﻥ ﺤﺎﻤﺩ ﺤﺴﺎﻥ‪ ،‬ﻨﻅﺭﻴﺔ ﺍﻟﻤﺼﻠﺤﺔ ﻓﻲ ﺍﻟﻔﻘﻪ ﺍﻹﺴﻼﻤﻲ‪ ،‬ﻤﻜﺘﺒﺔ ﺍﻟﻤﺘﻨﺒﻲ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ ﻤﺼﺭ‪ ،‬ﺩ ﻁ‪،‬‬
‫‪1981‬ﻡ‪.‬‬
‫ﺤﻤﺎﺩﻱ ﺍﻟﻌﺒﻴﺩﻱ‪ ،‬ﺍﻟﺸﺎﻁﺒﻲ ﻭ ﻤﻘﺎﺼﺩ ﺍﻟﺸﺭﻴﻌﺔ‪ ،‬ﺩﺍﺭ ﻗﺘﻴﺒﺔ ﻟﻠﻁﺒﺎﻋﺔ ﻭ ﺍﻟﻨﺸﺭ‪ ،‬ﺒﻴﺭﻭﺕ ﻭﺩﻤﺸﻕ‪ ،‬ﻁ‪،1‬‬
‫‪ 1416‬ﻫـ ‪ 1992‬ﻡ‪.‬‬
‫ﺍﺒﻥ ﺤﺠﺭ ﺍﻟﻌﺴﻘﻼﻨﻲ ﺍﻹﺼﺎﺒﺔ ﻓﻲ ﺘﻤﻴﻴﺯ ﺍﻟﺼﺤﺎﺒﺔ‪ ،‬ﺝ‪ ،4‬ﺇﺤﻴﺎﺀ ﺍﻟﺘﺭﺍﺙ‪ ،‬ﺒﻴﺭﻭﺕ ‪ ،‬ﻁ‪1328 ،1‬ﻫـ‪.‬‬
‫ﺍﺒﻥ ﺤﺠﺭ ﺍﻟﻌﺴﻘﻼﻨﻲ‪ ،‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺒﺸﺭﺡ ﺼﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻤﺞ‪ ،05‬ﺩﺍﺭ ﺇﺤﻴﺎﺀ ﺍﻟﺘﺭﺍﺙ ﺍﻟﻌﺭﺒﻲ ﺒﻴﺭﻭﺕ‬
‫ﻟﺒﻨـﺎﻥ‪ ،‬ﺩﻁ‪ ،‬ﺩﺕ‪.‬‬
‫ﺨﺎﻟﺩ ﺍﻟﺒﻴﻁﺎﺭ‪ ،‬ﺍﻟﺒﻴﺎﻥ ﻓﻲ ﺸﺭﺡ ﺍﻷﺭﺒﻌﻴﻥ‪ ،‬ﺩﺍﺭ ﺍﻟﺸﻬﺎﺏ‪ ،‬ﺒﺎﺘﻨﺔ‪ ،‬ﺩ‪.‬ﻁ‪1988 ،.‬ﻡ‪.‬‬
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‫‪.28‬‬
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‫ﺭﻭﺍﺹ ﻤﺤﻤﺩ‪ ،‬ﻤﻭﺴﻭﻋﺔ ﻓﻘﻪ ﻋﻤﺭ‪ ،‬ﺩﺍﺭ ﺍﻟﻨﻔﺎﺌﺱ‪ ،‬ﺒﻴﺭﻭﺕ‪ ،‬ﻁ‪1401 ،1‬ﻫـ –‪1981‬ﻡ‪.‬‬
‫ﺍﺒﻥ ﺭﺠﺏ ﺍﻟﺤﻨﺒﻠﻲ‪ ،‬ﺠﺎﻤﻊ ﺍﻟﻌﻠﻭﻡ ﻭ ﺍﻟﺤﻜﻡ ﻓﻲ ﺸﺭﺡ ﺨﻤﺴﻴﻥ ﺤﺩﻴﺜﺎ ﻤﻥ ﺠﻭﺍﻤﻊ ﺍﻟﻜﻠﻤﺔ‪ ،‬ﺩﺍﺭ ﺍﻟﺤﺩﻴﺙ‪،‬‬
‫ﺒﺠﻭﺍﺭ ﺇﺩﺍﺭﺓ ﺍﻷﺯﻫﺭ‪ ،‬ﻁ‪ 1400 ،5‬ﻫـ‪ 1980/‬ﻡ‪.‬‬
‫ﺍﻟﺭﺍﺯﻱ ﻋﺒﺩ ﺍﻟﻘﺎﺩﺭ‪ ،‬ﻤﺨﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ‪ ،‬ﻁﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻤﻌﺎﺭﻑ‪ ،‬ﻤﺼﺭ‪ ،‬ﺩﻁ‪ ،‬ﺩﺕ‪.‬‬
‫ﺍﻟﺯﻤﺨﺸﺭﻱ‪ ،‬ﺍﻟﻜﺸﺎﻑ ﻋﻥ ﺤﻘﺎﺌﻕ ﻏﻭﺍﻤﺽ ﺍﻟﺘﺘﺭﻴل ﻭ ﻋﻴﻭﻥ ﺍﻷﻗﺎﻭﻴل ﻓﻲ ﻭﺠﻭﻩ ﺍﻟﺘﺄﻭﻴل‪ ،‬ﺘﺤﻘﻴﻕ‬
‫ﻤﺼﻁﻔﻰ ﺤﺴﻴﻥ ﺃﺤﻤﺩ‪ ،‬ﺝ‪ ،02‬ﻤﻁﺒﻌﺔ ﺍﻻﺴﺘﻘﺎﻤﺔ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ ﻤﺼﺭ‪ ،‬ﻁ‪ 1365 ،1‬ﻫـ ‪ 1948‬ﻡ‪.‬‬
‫ﺍﻟﺴﻴﻭﻁﻲ‪ ،‬ﺠﻼل ﺍﻟﺩﻴﻥ ﺍﻟﺩﺍﺭ ﺍﻟﻤﻨﺸﻭﺭ ﻓﻲ ﺍﻟﺘﻔﺴﻴﺭ ﺒﺎﻟﻤﺂﺜﻭﺭ‪ ،‬ﻁﺒﻌﺔ‪ ،‬ﺩﺍﺭ ﺍﻟﻤﻌﺭﻓﺔ‪ ،‬ﺒﻴﺭﻭﺕ‪ ،‬ﺝ‪،6‬‬
‫‪1304‬ﻫـ‪.‬‬
‫ﺍﻟﺴﺒﻜﻲ ﺘﺎﺝ ﺍﻟﺩﻴﻥ ﻋﺒﺩ ﺍﻟﻭﻫﺎﺏ‪ ،‬ﺍﻷﺸﺒﺎﻩ ﻭ ﺍﻟﻨﻅﺎﺌﺭ‪ ،‬ﺤﻘﻘﻪ ﻋﺎﺩل ﺃﺤﻤﺩ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺏ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﻤﺼﺭ‪،‬‬
‫‪7‬‬
‫ﻁ‪ 1411 ،1‬ﻫـ ‪ 1991‬ﻡ‪.‬‬
‫ﺴﻌﻴﺩ ﺇﺴﻤﺎﻋﻴل ﻋﻠﻲ‪ ،‬ﺃﺼﻭل ﺍﻟﺘﺭﺒﻴﺔ ﺍﻹﺴﻼﻤﻴﺔ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺭ ﺍﻟﻌﺭﺒﻲ‪ ،‬ﺩﻁ‪ 1413 ،‬ﻫـ ‪ 1993‬ﻡ‪.‬‬
‫ﺴﻌﺩ ﺍﻟﺩﻴﻥ ﻤﺴﻌﻭﺩ ﺒﻥ ﻋﻤﺭ ﺍﻟﺘﻔﺘﺯﺍﻨﻲ‪ ،‬ﺍﻟﺘﻠﻭﻴﺢ ﻋﻠﻰ ﺍﻟﺘﻭﻀﻴﺢ ﻋﻠﻰ ﺍﻟﺘﻨﻘﻴﺢ) ﺒﺼﺩﺭ ﺍﻟﺸﺭﻴﻌﺔ( ﺩﺍﺭ‬
‫ﺍﻟﻜﺘﺏ ﺍﻟﻌﻠﻤﻴﺔ ﺒﻴﺭﻭﺕ‪ ،‬ﺩﻁ‪ ،‬ﺩ‪.‬ﺕ‪.‬‬
‫ﺍﻟﺴﺭﺨﺴﻲ‪ ،‬ﺃﺼﻭل ﺍﻟﺴﺭﺨﺴﻲ‪ ،‬ﺤﻘﻘﻪ ﺃﺒﻭ ﺍﻟﻭﻓﺎﺀ ﺍﻷﻓﻐﺎﻨﻲ‪ ،‬ﺝ‪ ،1‬ﺩﺍﺭ ﺍﻟﻤﻌﺭﻓﺔ‪ ،‬ﺒﻴﺭﻭﺕ‪ ،‬ﺩ‪.‬ﻁ‪ ،‬ﺩ‪.‬ﺕ‪.‬‬
‫ﺇﺴﻤﺎﻋﻴل ﺍﻟﺤﺴﻨﻲ‪ ،‬ﻨﻅﺭﻴﺔ ﺍﻟﻤﻘﺎﺼﺩ ﻋﻨﺩ ﻤﺤﻤﺩ ﺍﻟﻁﺎﻫﺭ ﺒﻥ ﻋﺎﺸﻭﺭ‪ ،‬ﺍﻟﻤﻌﻬﺩ ﺍﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ‬
‫ﻫﻴﺭﻨﺩﻥ‪ ،‬ﻓﻴﺭﺠﻴﻨﻴﺎ‪ ،‬ﺍﻟﻭﻻﻴﺎﺕ ﺍﻟﻤﺘﺤﺩﺓ ﺍﻷﻤﺭﻴﻜﻴﺔ‪ ،‬ﻁ‪ 1416 ،1‬ﻫـ ‪ 1995‬ﻡ‪.‬‬
‫ﺴﻴﺩ ﻗﻁﺏ‪ ،‬ﺍﻟﻌﺩﺍﻟﺔ ﺍﻹﺠﺘﻤﺎﻋﻴﺔ ﻓﻲ ﺍﻹﺴﻼﻡ‪ ،‬ﻤﻁﺒﻌﺔ ﺍﻟﺤﻠﺒﻲ ﻁ‪ ،6‬ﺍﻟﻘﺎﻫﺭﺓ‪1383 ،‬ﻫـ –‪1964‬ﻡ‪.‬‬
‫ﺍﻟﺸﺎﻁﺒﻲ ﺃﺒﻭ ﺇﺴﺤﺎﻕ‪ ،‬ﺍﻻﻋﺘﺼﺎﻡ‪ ،‬ﺝ‪ ،1‬ﺩﺍﺭ ﺍﻟﻤﻌﺭﻓﺔ ﺒﻴﺭﻭﺕ ﻟﺒﻨﺎﻥ ـ ﺩﻁ ‪ 1402 ،‬ﻫـ‪.‬‬
‫ﺍﻟﺸﺎﻁﺒﻲ ﺃﺒﻭ ﺇﺴﺤﺎﻕ‪ ،‬ﺍﻟﻤﻭﺍﻓﻘﺎﺕ ﻓﻲ ﺃﺼﻭل ﺍﻟﺸﺭﻴﻌﺔ ‪ ،‬ﺝ‪ ،2‬ﺩﺍﺭ ﺍﻟﻔﻜﺭ ﺍﻟﻌﺭﺒﻲ‪ ،‬ﺩﻁ‪،‬ﺩﺕ‪.‬‬
‫ﺍﻟﺼﻨﻌﺎﻨﻲ ﻤﺤﻤﺩ ﺒﻥ ﺇﺴﻤﺎﻋﻴل‪ ،‬ﺴﺒل ﺍﻟﺴﻼﻡ ﺸﺭﺡ ﺒﻠﻭﻍ ﺍﻟﻤﺭﺍﻡ ﻤﻥ ﺠﻤﻊ ﺃﺩﻟﺔ ﺍﻷﺤﻜﺎﻡ‪ ،‬ﺝ‪ ،1‬ﺩﺍﺭ‬
‫ﺍﻟﻜﺘﺏ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺒﻴﺭﻭﺕ ﻟﺒﻨﺎﻥ‪ ،‬ﻁ‪ 1408 ،1‬ﻫـ ‪ 1988 ،‬ﻡ‪.‬‬
‫‪.39‬‬
‫‪.40‬‬
‫‪.41‬‬
‫‪.42‬‬
‫ﻁﻪ ﺠﺎﺒﺭ ﺍﻟﻌﻠﻭﺍﻨﻲ‪ ،‬ﺇﺼﻼﺡ ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ‪ ،‬ﺩﺍﺭ ﺍﻟﻬﺩﻯ ﻟﻠﻁﺒﺎﻋﺔ ﻭ ﺍﻟﻨﺸﺭ ﻭ ﺍﻟﺘﻭﺯﻴﻊ‪ ،‬ﻋﻴﻥ ﻤﻠﻴﻠﺔ‬
‫ﺍﻟﺠﺯﺍﺌﺭ‪ ،‬ﺩ‪.‬ﻁ‪ ،‬ﺩ‪.‬ﺕ‪.‬‬
‫ﺍﻟﻁﻭﻓﻲ ﻨﺠﻡ ﺍﻟﺩﻴﻥ ﺴﻠﻴﻤﺎﻥ ﺒﻥ ﻋﺒﺩ ﺍﻟﻘﻭﻱ ﺒﻥ ﻋﺒﺩ ﺍﻟﻜﺭﻴﻡ‪ ،‬ﺸﺭﺡ ﻤﺨﺘﺼﺭ ﺍﻟﺭﻭﻀﺔ‪ ،‬ﺘﺤﻘﻴﻕ ﺩ‪/‬ﻋﺒﺩ‬
‫ﺍﷲ ﺍﻟﺘﺭﻜﻲ‪ ،‬ﻤﺅﺴﺱ ﺍﻟﺭﺴﺎﻟﺔ‪ ،‬ﺒﻴﺭﻭﺕ ﻟﺒﻨﺎﻥ‪ ،‬ﻁ‪ 1408 ،1‬ﻫـ ‪ 1987‬ﻡ‪.‬‬
‫ﻋﺒﺩ ﺍﻟﺤﻤﻴﺩ ﺃﺤﻤﺩ ﺃﺒﻭ ﺴﻠﻴﻤﺎﻥ‪ ،‬ﺃﺯﻤﺔ ﺍﻟﻌﻘل ﺍﻟﻤﺴﻠﻡ‪ ،‬ﺩﺍﺭ ﺍﻟﻬﺩﻯ‪ ،‬ﻋﻴﻥ ﻤﻠﻴﻠﺔ ﺍﻟﺠﺯﺍﺌﺭ‪ ،‬ﻁ‪ 1413 ،2‬ﻫـ‬
‫‪ 1992‬ﻡ‪.‬‬
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‫‪.47‬‬
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‫‪.49‬‬
‫ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﺇﺒﺭﺍﻫﻴﻡ ﺍﻟﻜﻴﻼﻨﻲ‪ ،‬ﻗﻭﺍﻋﺩ ﺍﻟﻤﻘﺎﺼﺩ ﻋﻨﺩ ﺍﻹﻤﺎﻡ ﺍﻟﺸﺎﻁﺒﻲ ﻋﺭﻀﺎ ﻭ ﺩﺭﺍﺴﺔ ﻭﺘﺤﻠﻴﻼ‪ ،‬ﺩﺍﺭ‬
‫ﺍﻟﻔﻜﺭ ﺩﻤﺸﻕ ﺴﻭﺭﻴﺎ‪ ،‬ﻁ‪ 2000 ،1‬ﻡ‪.‬‬
‫ﻋﺒﺩ ﺍﷲ ﺩﺭﺍﺯ‪ ،‬ﺩﺴﺘﻭﺭ ﺍﻷﺨﻼﻕ ﻓﻲ ﺍﻟﻘﺭﺁﻥ‪ ،‬ﺘﺭﺠﻤﺔ ﻋﺒﺩ ﺍﻟﺼﺒﻭﺭ ﺸﺎﻫﻴﻥ‪ ،‬ﻤﺅﺴﺴﺔ ﺍﻟﺭﺴﺎﻟﺔ‪ ،‬ﺒﻴﺭﻭﺕ‪،‬‬
‫ﻟﺒﻨﺎﻥ‪ ،‬ﻁ‪1985 ،6‬ﻡ‪.‬‬
‫ﻋﺒﺩ ﺍﻟﻤﺠﻴﺩ ﺍﻟﻨﺠﺎﺭ‪ ،‬ﺍﻟﻤﻘﺘﻀﻴﺎﺕ ﺍﻟﻤﻨﻬﺠﻴﺔ ﻟﺘﻁﺒﻴﻕ ﺍﻟﺸﺭﻴﻌﺔ ﻓﻲ ﺍﻟﻭﺍﻗﻊ ﺍﻹﺴﻼﻤﻲ ﺍﻟﺭﺍﻫﻥ‪ ،‬ﻤﺭﻜﺯ‬
‫ﺩﺭﺍﺴﺎﺕ ﺍﻟﻤﺴﺘﻘﺒل ﺍﻹﺴﻼﻤﻲ‪ ،‬ﺩﺍﺭ ﺍﻟﻤﺴﺘﻘﺒل ﺍﻟﺠﺯﺍﺌﺭ‪ ،‬ﺩﺕ‪ ،‬ﺩﻁ‪.‬‬
‫ﻋﺒﺩ ﺍﻟﻤﺠﻴﺩ ﺍﻟﻨﺠﺎﺭ‪ ،‬ﻓﺼﻭل ﻓﻲ ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ‪ ،‬ﺩﺍﺭ ﺍﻟﻤﻐﺭﺏ ﺍﻹﺴﻼﻤﻲ ﺒﻴﺭﻭﺕ‪ ،‬ﻟﺒﻨﺎﻥ‪ ،‬ﻁ‪1992 ،1‬ﻡ‪.‬‬
‫ﻋﺯ ﺍﻟﺩﻴﻥ )ﺍﻟﻌﺯ ﺒﻥ ﻋﺒﺩ ﺍﻟﺴﻼﻡ( ﻗﻭﺍﻋﺩ ﺍﻹﺴﻼﻡ ﻓﻲ ﻤﺼﺎﻟﺢ ﺍﻷﻨﺎﻡ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺏ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺒﻴﺭﻭﺕ ﺩ‪.‬ﻁ‪،‬‬
‫ﺩ‪.‬ﺕ‪.‬‬
‫ﻋﺯ ﺍﻟﺩﻴﻥ ﺍﻟﺨﻁﻴﺏ ﺍﻟﺘﻤﻴﻤﻲ‪ ،‬ﻨﻅﺭﺍﺕ ﻓﻲ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻹﺴﻼﻤﻴﺔ‪ ،‬ﺩﺍﺭ ﺍﻟﺸﻬﺎﺏ ﺒﺎﺘﻨﺔ ﺍﻟﺠﺯﺍﺌﺭ‪ ،‬ﺩﻁ‪1988 ،‬‬
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‫ﻡ‪.‬‬
‫ﻋﻼل ﺍﻟﻔﺎﺴﻲ‪ ،‬ﻤﻘﺎﺼﺩ ﺍﻟﺸﺭﻴﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻭ ﻤﻜﺎﺭﻤﻬﺎ‪ ،‬ﻤﻁﺒﻌﺔ ﺍﻟﻨﺠﺎﺡ ﺍﻟﺠﺩﻴﺩﺓ ﺍﻟﺩﺍﺭ ﺍﻟﺒﻴﻀﺎﺀ ﺍﻟﻤﻐﺭﺏ‪،‬‬
‫ﻁ‪ 1411 ،4‬ﻫـ ‪ 1991‬ﻡ‪.‬‬
‫ﻋﻠﻲ ﺍﺒﻥ ﺃﺒﻲ ﻁﺎﻟﺏ‪ ،‬ﻨﻬﺞ ﺍﻟﺒﻼﻏﺔ‪ ،‬ﺘﺤﻘﻴﻕ ﺍﻟﺸﻴﺦ ﻤﺤﻤﺩ ﻋﺒﺩﻩ‪ ،‬ﺩﺍﺭ ﺍﻟﻤﻌﺭﻓﺔ‪ ،‬ﺒﻴﺭﻭﺕ‪ ،‬ﻟﺒﻨﺎﻥ‪ ،‬ﺝ‪،3‬‬
‫ﺩ‪.‬ﻁ‪ ،‬ﺩ‪.‬ﺕ‪.‬‬
‫ﻋﻤﺎﺭ ﺴﺎﺴﻲ‪ ،‬ﺍﻟﻠﺴﺎﻥ ﺍﻟﻌﺭﺒﻲ ﻭ ﻗﻀﺎﻴﺎ ﺍﻟﻌﺼﺭ‪ ،‬ﺩﺍﺭ ﺍﻟﻤﻌﺎﺭﻑ ﻹﻨﺘﺎﺝ ﻭ ﺍﻟﺘﻭﺯﻴﻊ‪ ،‬ﺒﻭﻓﺎﺭﻴﻙ ﺍﻟﺒﻠﻴﺩﺓ‬
‫ﺍﻟﺠﺯﺍﺌﺭ‪ ،‬ﺩ‪.‬ﻁ‪ 2001 ،‬ﻡ‪.‬‬
‫ﻋﻤﺭ ﺴﻠﻴﻤﺎﻥ ﺍﻷﺸﻘﺭ‪ ،‬ﺨﺼﺎﺌﺹ ﺍﻟﺸﺭﻴﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ‪ ،‬ﻤﻜﺘﺒﺔ ﺍﻟﻔﻼﺡ ﺍﻟﻜﻭﻴﺕ‪ ،‬ﻁ‪1982 ،1‬ﻡ‪.‬‬
‫ﻋﻤﺭ ﻋﺒﻴﺩ ﺤﺴﻨﺔ‪ ،‬ﻤﺭﺍﺠﻌﺎﺕ ﻓﻲ ﺍﻟﻔﻜﺭ ﻭ ﺍﻟﺩﻋﻭﺓ ﻭ ﺍﻟﺤﺭﻜﺔ‪ ،‬ﺩﺍﺭ ﺍﻟﻬﺩﻯ‪ ،‬ﻋﻴﻥ ﻤﻠﻴﻠﺔ‪ ،‬ﺍﻟﺠﺯﺍﺌﺭ‪ ،‬ﺩﻁ‪،‬‬
‫‪ 1991‬ﻡ‪.‬‬
‫ﻤﺤﻤﺩ ﺍﻟﻁﺎﻫﺭ ﺍﺒﻥ ﻋﺎﺸﻭﺭ‪ ،‬ﺃﻟﻴﺱ ﺍﻟﺼﺒﺢ ﺒﻘﺭﻴﺏ‪ ،‬ﺍﻟﺸﺭﻜﺔ ﺍﻟﺘﻭﻨﺴﻴﺔ ﻟﻠﻔﻨﻭﻥ ﻭ ﺍﻟﺭﺴﻡ‪ ،‬ﺘﻭﻨﺱ‪ ،‬ﻁ‪،2‬‬
‫‪ 1408‬ﻫـ ‪ 1988‬ﻡ‪.‬‬
‫ﻤﺤﻤﺩ ﺍﻟﻁﺎﻫﺭ ﺍﺒﻥ ﻋﺎﺸﻭﺭ‪ ،‬ﺘﻔﺴﻴﺭ ﺍﻟﺘﺤﺭﻴﺭ ﻭ ﺍﻟﺘﻨﻭﻴﺭ‪ ،‬ﺍﻟﺩﺍﺭ ﺍﻟﺘﻭﻨﺴﻴﺔ ﻟﻠﻨﺸﺭ‪ ،‬ﺘﻭﻨﺱ‪ ،‬ﺩ‪.‬ﻁ‪،‬‬
‫‪1399‬ﻫــ ‪ 1979‬ﻡ‪.‬‬
‫ﻤﺤﻤﺩ ﺍﻟﻁﺎﻫﺭ ﺍﺒﻥ ﻋﺎﺸﻭﺭ‪ ،‬ﺃﺼﻭل ﺍﻟﻨﻅﺎﻡ ﺍﻻﺠﺘﻤﺎﻋﻲ ﻓﻲ ﺍﻹﺴﻼﻡ‪ ،‬ﺍﻟﺸﺭﻜﺔ ﺍﻟﺘﻭﻨﺴﻴﺔ ﻟﻠﺘﻭﺯﻴﻊ‪ ،‬ﺘﻭﻨﺱ‪،‬‬
‫ﺩ‪.‬ﻁ‪ 1979 ،‬ﻡ‪.‬‬
‫ﺍﻟﻐﺎﻟﻲ ﺒﻠﻘﺎﺴﻡ‪ ،‬ﺸﻴﺦ ﺠﺎﻤﻊ ﺍﻟﺯﻴﺘﻭﻨﺔ ﻤﺤﻤﺩ ﺍﻟﻁﺎﻫﺭ ﺍﺒﻥ ﻋﺎﺸﻭﺭ‪ ،‬ﺩ‪.‬ﻁ‪ ،‬ﺩ‪.‬ﺕ‪ ،‬ﺩ‪.‬ﻡ‪.‬‬
‫ﺍﻟﻐﺯﺍﻟﻲ ﺃﺒﻭ ﺤـﺎﻤﺩ‪ ،‬ﺍﻟﻤﺴﺘﺼﻔﻰ‪ ،‬ﺘﺤﻘﻴﻕ ﻭﺘﻌﻠﻴﻕ ﺃﺒﻰ ﺍﻟﻌﻼﺀ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺏ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺒﻴﺭﻭﺕ‪ ،‬ﻟﺒﻨﺎﻥ‪،‬‬
‫ﺩ‪.‬ﻁ‪1411 ،‬ﻫـ‬
‫ﺍﻟﻐﺯﺍﻟﻲ ﺃﺒﻭ ﺤـﺎﻤﺩ‪ ،‬ﺇﺤﻴﺎﺀ ﻋﻠﻭﻡ ﺍﻟﺩﻴـﻥ‪ ،‬ﺝ‪ ،2‬ﺩﺍﺭ ﺍﻟﻤﻌﺭﻓﺔ‪ ،‬ﺒﻴﺭﻭﺕ‪ ،‬ﻟﺒﻨﺎﻥ‪ ،‬ﺩ‪.‬ﻁ‪ ،‬ﺩ‪.‬ﺕ‪.‬‬
‫ﻓﻬﻤﻲ ﻤﺤﻤﺩ ﻋﻠﻭﺍﻥ‪ ،‬ﺍﻟﻘﻴﻡ ﺍﻟﻀﺭﻭﺭﻴﺔ ﻭﻤﻘﺎﺼﺩ ﺍﻟﺘﺸﺭﻴﻊ ﺍﻹﺴﻼﻤﻲ‪ ،‬ﺍﻟﻬﻴﺌﺔ ﺍﻟﻤﺼﺭﻴﺔ ﺍﻟﻌﺎﻤﺔ ﻟﻠﻜﺘﺎﺏ‪،‬‬
‫ﻤﺼﺭ‪ ،‬ﺩ‪.‬ﻁ‪ 1985 ،‬ﻡ‪.‬‬
‫ﺍﻟﻘﺭﻁﺒﻲ‪ ،‬ﺍﻟﺠﺎﻤﻊ ﻷﺤﻜﺎﻡ ﺍﻟﻘﺭﺁﻥ‪ ،‬ﺝ‪ ،7‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺭﺒﻲ ﺒﻴﺭﻭﺕ‪ ،‬ﻟﺒﻨﺎﻥ‪ ،‬ﺘﺼﻭﻴﺭ ﻋﻥ ﺩﺍﺭ ﺍﻟﻜﺘﺏ‬
‫ﺍﻟﻤﺼﺭﻴﺔ‪ ،‬ﺩﻁ‪ 1387 ،‬ﻫـ‪.‬‬
‫ﺍﻟﻘﺭﺁﻓﻲ‪ ،‬ﺍﻟﻔﺭﻭﻕ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺏ‪ ،‬ﺒﻴﺭﻭﺕ‪ ،‬ﺩ‪.‬ﻁ‪ ،‬ﺩ‪.‬ﺕ‬
‫ﺍﺒﻥ ﻗﻴﻡ )ﺍﻟﻘﻴﻡ( ﺍﻟﺠﻭﺯﻴﺔ‪ ،‬ﺇﻋﻼﻡ ﺍﻟﻤﻭﻗﻌﻴﻥ ﻋﻥ ﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﻥ‪ ،‬ﺝ‪ ،3‬ﺩﺍﺭ ﺍﻟﺠﻴل‪ ،‬ﺒﻴﺭﻭﺕ ﻟﺒﻨﺎﻥ‪ ،‬ﺩﻁ‪،‬ﺩﺕ‪.‬‬
‫ﺍﺒﻥ ﻜﺜﻴﺭ ﺇﺴﻤﺎﻋﻴل ﺒﻥ ﻋﻤﺭ ﺍﻟﻘﺭﺸﻲ ﺍﻟﺩﻤﺸﻘﻲ‪ ،‬ﺘﻔﺴﻴﺭ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻌﻅﻴﻡ‪ ،‬ﻤﺠﻠﺩ ‪ ،02‬ﻁ‪ ،1‬ﺩﺍﺭ ﺍﻟﻘﻠﻡ‬
‫ﺒﻴﺭﻭﺕ‪ ،‬ﺩ‪.‬ﻁ‪ ،‬ﺩ‪.‬ﺕ‪.‬‬
‫ﻤﺤﻤﺩ ﺍﻟﺒﺸﻴﺭ ﺍﻹﺒﺭﺍﻫﻴﻤﻲ‪ ،‬ﻋﻴﻭﻥ ﺍﻟﺒﺼﺎﺌﺭ‪ ،‬ﺝ‪ ،2‬ﺍﻟﺸﺭﻜﺔ ﺍﻟﻭﻁﻨﻴﺔ ﻟﻠﻨﺸﺭ ﻭ ﺍﻟﺘﻭﺯﻴﻊ‪ ،‬ﺍﻟﺠﺯﺍﺌﺭ‪ ،‬ﺩ‪.‬ﻁ‪،‬‬
‫ﺩ‪.‬ﺕ‪.‬‬
‫ﻤﺤﻤﺩ ﺍﻟﻤﺨﺘﺎﺭ ﺍﻟﺴﻼﻤﻲ‪ ،‬ﺍﻟﻘﻴﺎﺱ ﻭ ﺘﻁﺒﻴﻘﺎﺘﻪ ﺍﻟﻤﻌﺎﺼﺭﺓ‪ ،‬ﺩﺍﺭ ﺍﻟﻤﻌﻬﺩ ﺍﻟﺴﻌﻭﺩﻱ ﻟﻠﺒﺤﻭﺙ ﻭﺍﻟﺘﺩﺭﻴﺏ‪،‬‬
‫ﺍﻟﺒﻨﻙ ﺍﻹﺴﻼﻤﻲ ﻟﻠﺘﻨﻤﻴﺔ‪ ،‬ﺍﻟﻤﻤﻠﻜﺔ ﺍﻟﻌﺭﺒﻴﺔ ﺍﻟﺴﻌﻭﺩﻴﺔ‪ ،‬ﻁ‪ 1995 ،1‬ﻡ‪.‬‬
‫ﻤﺤﻤﺩ ﺒﻥ ﻋﺒﺩ ﺍﻟﻜﺭﻴﻡ ﺍﻟﺠﺯﺍﺌﺭﻱ‪ ،‬ﺍﻟﺩﻴﻥ ﺍﻹﺴﻼﻤﻲ ﻋﻘﻴﺩﺓ ﻭ ﺸﺭﻴﻌﺔ‪ ،‬ﺍﻟﺯﻴﺘﻭﻨﺔ ﻹﻋﻼﻡ ﻭﺍﻟﻨﺸﺭ‪ ،‬ﺒﺎﺘﻨﺔ‬
‫ﺍﻟﺠﺯﺍﺌﺭ‪ ،‬ﺩ‪.‬ﻁ‪ 1989 ،‬ﻡ‪.‬‬
‫ﻤﺤﻤﺩ ﺠﻤﻴل ﺍﻟﺤﺒﺎل‪ ،‬ﻭﻤﻘﺩﺍﺩ ﻤﺭﻋﻲ ﺍﻟﺠﻭﺍﺭﻱ‪ ،‬ﺍﻟﻌﻠﻭﻡ ﻓﻲ ﺍﻟﻘﺭﺁﻥ‪ ،‬ﺩﺍﺭ ﺍﻟﻨﻔﺎﺌﺱ‪ ،‬ﺒﻴﺭﻭﺕ ﻟﺒﻨﺎﻥ‪ ،‬ﻁ‪،1‬‬
‫‪ 1418‬ﻫـ ‪ 1996‬ﻡ‪.‬‬
‫ﻤﺤﻤﺩ ﺨﻠﻑ ﺍﷲ ﺃﺤﻤﺩ‪ ،‬ﻭﺜﻴﻘﺘﺎﻥ ﻤﻥ ﺍﻷﺩﺏ ﺍﻟﺴﻴﺎﺴﻲ ﺍﻓﺴﻼﻤﻲ‪ ،‬ﻓﻲ ﻭﻅﻴﻔﺔ ﺍﻟﺭﺍﻋﻲ ﻭﺍﻟﺭﻋﻴﺔ‪ ،‬ﻀﻤﻥ‬
‫ﺒﺤﻭﺙ ) ﺍﻟﺘﻭﺠﻴﻪ ﺍﻻﺠﺘﻤﺎﻋﻲ ﻓﻲ ﺍﻹﺴﻼﻡ (‪ ،‬ﻤﺠﻤﻊ ﺍﻟﺒﺤﻭﺙ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻟﻘﺎﻫﺭﺓ‪ .‬ﺝ‪ ،1‬ﺩ‪.‬ﻁ‪ ،‬ﺩ‪.‬ﺕ‪.‬‬
‫‪299‬‬
‫‪ .71‬ﻤﻨﺎﻉ ﺍﻟﻘﻁﺎﻥ‪ ،‬ﺍﻟﺸﺭﻉ ﻭﺍﻟﻔﻘﻪ ﺍﻹﺴﻼﻤﻲ ﻤﺅﺴﺴﺔ ﺍﻟﺭﺴﺎﻟﺔ‪ ،‬ﻁ‪1402 ،2‬ﻫـ‪1982-‬ﻡ‪.‬‬
‫‪ .72‬ﻤﺤﻤﻭﺩ ﺸﻠﺘﻭﺕ‪ ،‬ﺍﻹﺴﻼﻡ ﻋﻘﻴﺩﺓ ﻭ ﺸﺭﻴﻌﺔ‪ ،‬ﺩﺍﺭ ﺍﻟﺸﺭﻭﻕ ﺒﻴﺭﻭﺕ ﻟﺒﻨﺎﻥ‪ ،‬ﻁ‪ 1403 ،12‬ﻫـ ‪ 1983‬ﻡ‪.‬‬
‫ﻤﺤﻤﺩ ﻤﺼﻁﻔﻰ ﺸﻠﺒﻲ‪ ،‬ﻤﺩﺨل ﻓﻲ ﺍﻟﺘﻌﺭﻴﻑ ﺒﺎﻟﻔﻘﻪ ﺍﻹﺴﻼﻤﻲ ﻭ ﻗﻭﺍﻋﺩ ﺍﻟﻤﻠﻜﻴﺔ ﻭ ﺍﻟﻌﻘﻭﺩ ﺩﺍﺭ ﺍﻟﻨﻬﻀﺔ‬
‫‪.73‬‬
‫ﺍﻟﻌﺭﺒﻴﺔ ﻟﻠﻁﺒﺎﻋﺔ ﻭ ﺍﻟﻨﺸﺭ ﺒﻴﺭﻭﺕ‪ ،‬ﻟﺒﻨﺎﻥ‪ ،‬ﺩ‪.‬ﻁ‪ 1401 ،‬ﻫـ‪.‬‬
‫ﻤﺼﻁﻔﻰ ﺃﺤﻤﺩ ﺍﻟﺯﺭﻗﺎﺀ‪ ،‬ﺘﻘﺩﻴﻡ ﻟﻜﺘﺎﺏ ﻓﺘﺎﻭﻯ ﺍﻹﻤﺎﻡ ﺍﻟﺸﺎﻁﺒﻲ ﺘﺤﻘﻴﻕ ﻤﺤﻤﺩ ﺃﺒﻲ ﺍﻷﺠﻔﺎﻥ‪ ،‬ﻤﻁﺒﻌﺔ‬
‫‪.74‬‬
‫ﻁﻴﺒﺎﻭﻱ ﻟﻠﻁﺒﻊ ﻭ ﺍﻟﻨﺸﺭ‪ ،‬ﺍﻟﺠﺯﺍﺌﺭ‪ ،‬ﺩﻁ‪ 1984 ،‬ﻡ‪.‬‬
‫ﻤﺼﻁﻔﻰ ﺯﻴﺩ‪ ،‬ﻨﺠﻡ ﺍﻟﺩﻴﻥ ﺍﻟﻁﻭﻓﻲ‪ ،‬ﺍﻟﻤﺼﻠﺤﺔ ﻓﻲ ﺍﻟﺘﺸﺭﻴﻊ ﺍﻹﺴﻼﻤﻲ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺭ ﺍﻟﻌﺭﺒﻲ ﻟﺒﻨﺎﻥ‪ ،‬ﺩ‪.‬ﺕ‪،‬‬
‫‪.75‬‬
‫ﺩ‪.‬ﻁ‪.‬‬
‫ﻤﺭﺍﺩ ﺸﻜﺭﻱ‪ ،‬ﺘﺤﻘﻴﻕ ﺍﻟﻭﺼﻭل ﺇﻟﻰ ﻋﻠﻡ ﺍﻷﺼﻭل ﺸﺭﺡ ﺍﻟﻤﺤﻘﻘﺔ ﺍﻟﻨﻭﻨﻴﺔ‪ ،‬ﺩﺍﺭ ﺍﻟﺤﺴﻥ ﻟﻠﻨﺸﺭ ﻭ‬
‫‪.76‬‬
‫ﺍﻟﺘﻭﺯﻴﻊ‪ ،‬ﻋﻤﺎﻥ ﺍﻷﺭﺩﻥ‪ ،‬ﻁ‪ 1412 ،1‬ﻫـ ‪ 1991‬ﻡ‪.‬‬
‫ﺍﻟﻤﻌﻬﺩ ﺍﻟﻌﺎﻟﻤﻲ ﻟﻠﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ‪ ،‬ﺍﻟﻭﺠﻴﺯ ﻓﻲ ﺇﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺭﻓﺔ‪ ،‬ﺩﺍﺭ ﺍﻟﻀﻴﺎﺀ‪ ،‬ﻗﺴﻨﻁﻴﻨﺔ‪ ،‬ﻗﺼﺭ ﺍﻟﻜﺘﺎﺏ‬
‫‪.77‬‬
‫ﺍﻟﺒﻠﻴﺩﺓ‪ ،‬ﺍﻟﺠﺯﺍﺌﺭ‪ ،‬ﺩ‪1408 ،1‬ﻫـ – ‪1987‬ﻡ‪.‬‬
‫ﺍﻟﻤﻘﺭﻱ ﺃﺒﻭ ﻋﺒﺩ ﺍﷲ ﻤﺤﻤﺩ ﺒﻥ ﻤﺤﻤﺩ ﺒﻥ ﺃﺤﻤﺩ‪ ،‬ﺍﻟﻘﻭﺍﻋﺩ‪ ،‬ﺘﺤﻘﻴﻕ ﺃﺤﻤﺩ ﺒﻥ ﻋﺒﺩ ﺍﷲ ﺒﻥ ﺤﻤﻴﺩ‪،‬ﺝ‪،1‬‬
‫‪.78‬‬
‫ﺠﺎﻤﻌﺔ ﺃﻡ ﺍﻟﻘﺭﻯ ﻤﻜﺔ‪ ،‬ﺍﻟﺴﻌﻭﺩﻴﺔ‪ ،‬ﺩﻁ‪ ،‬ﺩﺕ‪.‬‬
‫‪ .79‬ﺍﻟﻤﻌﺭﻱ ﺃﺒﻭ ﺍﻟﻌﻼﺀ‪ ،‬ﺩﻴﻭﺍﻥ ﺴﻘﻁ ﺍﻟﺯﻨﺩ‪ ،‬ﺩﺍﺭ ﺼﺎﺩﺭ‪ ،‬ﺒﻴﺭﻭﺕ ﻟﺒﻨﺎﻥ‪ ،‬ﺩ‪.‬ﻁ‪.1412 ،‬‬
‫ﻤﻌﻬﺩ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﻤﺼﻠﺤﻴﺔ ﺒﻔﺎﺱ‪ ،‬ﺴﺎﻴﺱ ﻓﺎﺱ‪ ،‬ﻭ ﻅﻬﺭ ﺍﻟﻤﻬﺯﺍﺯ‪ ،‬ﻤﻁﺒﻌﺔ ﺍﻟﻤﻌﺎﺭﻑ ﺍﻟﺠﺩﻴﺩﺓ ﺍﻟﺭﺒﺎﻁ‪،‬‬
‫‪.80‬‬
‫ﻓﺎﺱ‪ 1993 ،‬ﻡ ‪ ،‬ﻤﻭﺴﻭﻋﺔ ﻨﺩﻭﺓ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﻤﺼﻁﻠﺤﻴﺔ ﻭ ﺍﻟﻌﻠﻭﻡ ﺍﻹﺴﻼﻤﻴﺔ‪.‬‬
‫‪ .81‬ﺍﻟﻤﺎﺭﻏﻴﻨﻲ ﺇﺒﺭﺍﻫﻴﻡ‪ ،‬ﺩﻟﻴل ﺍﺒﻥ ﻋﻠﻰ ﻤﻭﺍﺭﺩ ﺍﻟﻀﻤﺎﻥ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺏ‪ ،‬ﺩ‪.‬ﻁ‪1981 ،‬ﻡ‪.‬‬
‫‪ .82‬ﺍﻟﻨﺩﻭﻱ ﻋﻠﻲ ﺃﺤﻤﺩ‪ ،‬ﺍﻟﻘﻭﺍﻋﺩ ﺍﻟﻔﻘﻬﻴﺔ‪ ،‬ﺩﺍﺭ ﺍﻟﻘﻠﻡ‪ ،‬ﻁ‪ 1406 ،1‬ﻫـ ‪ 1986‬ﻡ‪.‬‬
‫ﻨﻭﺭ ﺍﻟﺩﻴﻥ ﺒﻥ ﻤﺨﺘﺎﺭ ﺍﻟﺨﺎﺩﻤﻲ‪ ،‬ﺍﻻﺠﺘﻬﺎﺩ ﺍﻟﻤﻘﺎﺼﺩﻱ‪ ،‬ﻜﺘﺎﺏ ﺍﻷﻤﺔ‪ ،‬ﻋﺩﺩ ‪ ،65،66‬ﺍﻟﺠﺯﺀ ‪ ،1،2 :‬ﻁﺒﻌﺔ‬
‫‪.83‬‬
‫ﺨﺎﺼﺔ ﺒﺎﻟﻤﻐﺭﺏ‪1419 ،‬ﻫـ‪1999-‬ﻡ‪.‬‬
‫‪ .84‬ﻭﻫﺒﺔ ﺍﻟﺯﺤﻴﻠﻲ‪ ،‬ﺍﻟﻔﻘﻪ ﺍﻹﺴﻼﻤﻲ ﻭ ﺃﺩﻟﺘﻪ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺭ ﺩﻤﺸﻕ ﺴﻭﺭﻴﺎ‪ ،‬ﻁ‪ 1984 ،2‬ﻡ‪.‬‬
‫ﻭﻫﺒﺔ ﺍﻟﺯﺤﻴﻠﻲ‪ ،‬ﻨﻅﺭﻴﺔ ﺍﻟﻀﺭﻭﺭﺓ ﺍﻟﺸﺭﻋﻴﺔ‪ ،‬ﻤﺅﺴﺴﺔ ﺍﻟﺭﺴﺎﻟﺔ ﺒﻴﺭﻭﺕ ﻟﺒﻨﺎﻥ‪ ،‬ﻁ‪ 1418 ،5‬ﻫـ‬
‫‪.85‬‬
‫‪1997‬ﻡ‪.‬‬
‫ﻴﻭﺴﻑ ﺤﺎﻤﺩ ﺍﻟﻌﺎﻟﻡ‪ ،‬ﺍﻟﻤﻘﺎﺼﺩ ﺍﻟﻌﺎﻤﺔ ﻟﻠﺸﺭﻴﻌﺔ‪ ،‬ﺩﺍﺭ ﺍﻷﻤﺎﻥ ﺍﻟﺭﺒﺎﻁ‪ ،‬ﺍﻟﻤﻐﺭﺏ‪ ،‬ﻁ‪1414 ،2‬ﻫـ ‪/‬‬
‫‪.86‬‬
‫‪1993‬ﻡ‪.‬‬
‫ﺍﻟﻴﻭﺒﻲ ﻤﺤﻤﺩ ﺴﻌﺩ ﺒﻥ ﺃﺤﻤﺩ ﻤﺴﻌﻭﺩ‪ ،‬ﻤﻘﺎﺼﺩ ﺍﻟﺸﺭﻴﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻭ ﻋﻼﻗﺘﻬﺎ ﺒﺎﻷﺩﻟﺔ ﺍﻟﺸﺭﻋﻴﺔ‪ ،‬ﺩﺍﺭ‬
‫‪.87‬‬
‫ﺍﻟﻬﺠﺭﺓ‪ ،‬ﻁ ‪ 1998 -1 ،1418‬ﻡ‪.‬‬
‫ﺜﺎﻟﺜﺎ( ﺍﻟﻘﻭﺍﻤﻴﺱ‬
‫ﺍﺒﻥ ﻤﻨﻅﻭﺭ ﻜﻤﺎل ﺍﻟﺩﻴﻥ ﻤﺤﻤﺩ ﺒﻥ ﻤﻜﺭﻡ‪ ،‬ﺍﻹﻓﺭﻴﻘﻲ‪ ،‬ﻟﺴﺎﻥ ﺍﻟﻌﺭﺏ‪ ،‬ﻡ‪ ،3‬ﺇﻋﺩﺍﺩ ﻴﻭﺴﻑ ﺍﻟﺨﻴﺎﻁ‪ ،‬ﺩﺍﺭ‬
‫‪.88‬‬
‫ﻟﺴﺎﻥ ﺍﻟﻌﺭﺏ‪ ،‬ﺒﻴﺭﻭﺕ ﻟﺒﻨﺎﻥ‪ ،‬ﺩﻁ‪ ،‬ﺩﺕ‪.‬‬
‫‪ .89‬ﺠﻤﻴل ﺼﻠﻴﺒﺎ‪ ،‬ﺍﻟﻤﻌﺠﻡ ﺍﻟﻔﻠﺴﻔﻲ‪ ،‬ﺝ‪ ،2‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻠﺒﻨﺎﻨﻲ ﺒﻴﺭﻭﺕ‪ ،‬ﻁ‪ 1973 ،1‬ﻡ‪.‬‬
‫ﺍﻟﺩﺍﻤﻐﺎﻨﻲ ﺍﻟﺤﺴﻴﻥ ﺒﻥ ﻤﺤﻤﺩ‪ ،‬ﻗﺎﻤﻭﺱ ﺍﻟﻘﺭﺁﻥ ﺃﻭ ﺍﺼﻼﺡ ﺍﻟﻭﺠﻭﻩ ﻭﺍﻟﻨﻅﺎﺌﺭ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﺤﻘﻘﻪ‬
‫‪.90‬‬
‫ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺴﻴﺩ ﺍﻷﻤـل ﺩﺍﺭ ﺍﻟﻌﻠﻡ ﻟﻠﻤﻼﻴﻴﻥ‪ ،‬ﺒﻴﺭﻭﺕ‪ ،‬ﻁ‪ /‬ﺍﻟﺨﺎﻤﺴﺔ‪1985 ،‬ﻡ‪.‬‬
‫‪ .91‬ﻤﺤﻤﺩ ﻓﺅﺍﺩ ﻋﺒﺩ ﺍﻟﺒﺎﻗﻲ ﺍﻟﻤﻌﺠﻡ ﺍﻟﻤﻔﻬﺭﺱ ﻷﻟﻔﺎﻅ ﺍﻟﻘﺭﺁﻥ‬
‫ﻤﺤﻤﻭﺩ ﺍﻟﻤﺴﻌﺩﻱ ﺍﻟﻘﺎﻤﻭﺱ ﺍﻟﺠﺩﻴﺩ ﻟﻠﻁﺎﻟﺏ ﺍﻟﺸﺭﻜﺔ ﺍﻟﺘﻭﻨﻴﺴﻴﺔ ﻭﺍﻟﺠﺯﺍﺌﺭﻴﺔ ﻟﻠﺘﻭﺯﻴﻊ‪ ،‬ﻁ ﺭﺍﺒﻌﺔ‪،‬‬
‫‪.92‬‬
‫‪1983‬ﻡ‪.‬‬
‫ﻋﻠﻲ ﺒﻥ ﻫﺎﺩﻴﺔ ﻭ ﺠﻤﺎﻋﺔ‪ ،‬ﺍﻟﻘﺎﻤﻭﺱ ﺍﻟﺠﺩﻴﺩ‪ ،‬ﺘﻭﻨﺱ‪ ،‬ﺩﻁ‪ ،‬ﺩﺕ‪ ،‬ﺹ ‪ .50‬ﻭ ﺍﻟﻤﻨﺠﺩ ﺍﻷﺒﺠﺩﻱ‪ ،‬ﺩﺍﺭ‬
‫‪.93‬‬
‫ﺍﻟﻤﺸﺭﻕ ﺒﻴﺭﻭﺕ‪ ،‬ﻁ ‪5 ،1967‬ﻡ‪.‬‬
‫‪300‬‬
‫ﺭﺍﺒﻌـﺎ( ﺍﻟﺩﻭﺭﻴﺎﺕ )ﺍﻟﺭﺴﺎﺌل ﺍﻟﺠﺎﻤﻌﻴﺔ‪ ،‬ﺍﻟﻤﺠﻼﺕ ﻭﺍﻷﻨﺘﺭﻨﺎﺕ …(‬
‫‪.94‬‬
‫‪.95‬‬
‫‪.96‬‬
‫‪.97‬‬
‫‪.98‬‬
‫‪.99‬‬
‫‪.100‬‬
‫‪.101‬‬
‫‪.102‬‬
‫‪.103‬‬
‫‪.104‬‬
‫‪.105‬‬
‫‪.106‬‬
‫‪.107‬‬
‫‪.108‬‬
‫‪.109‬‬
‫ﺃﺤﻤﺩ ﺸﻴﺦ ﻋﺒﺩ ﺍﻟﺴﻼﻡ‪ ،‬ﻨﺤﻭ ﻋﻠﻡ ﺨﺎﺹ ﺒﺎﻟﻌﻠﻭﻡ ﺍﻟﺸﺭﻋﻴﺔ‪ ،‬ﺃﺨﺫﺍ ﻋﻥ ﻤﻭﻗﻊ ﺍﻹﻨﺘﺭﻨﺕ "ﻤﻠﺘﻘﻰ ﻨﺕ‬
‫"ﺹ‪.1‬‬
‫ﺇﺒﺭﺍﻫﻴﻡ ﺍﻟﻜﻴﻼﻨﻲ‪ ،‬ﺍﻻﻨﺘﺭﻨﻴﺕ‪ ،‬ﻤﻠﺘﻘﻰ ﻨﺎﺕ ﻤﻘﺎل ﺒﻌﻨﻭﺍﻥ ‪ :‬ﺍﻟﺘﺠﺩﻴﺩ ﻓﻲ ﺍﻟﺒﺤﺙ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻓﻲ ‪ 13‬ﺼﻔﺤﺔ‬
‫ﺘﺤﺕ ﺭﻗﻡ ‪.A -20-04-02 :‬‬
‫ﺇﺒﺭﺍﻫﻴﻡ ﺍﻟﻜﻴﻼﻨﻲ‪ ،‬ﻓﻲ ﻤﻅﺎﻫﺭ ﺍﻟﺘﺠﺩﻴﺩ ﻓﻲ ﺍﻟﻤﺒﺤﺙ ﺍﻟﻤﻘﺎﺼﺩﻱ‪ ،‬ﺍﻹﻨﺘﺭﻨﺕ ‪.Almultaka.net‬‬
‫ﻤﺤﻤﺩ ﺒﻥ ﻨﺒﺭﻱ‪ ،‬ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﻠﻐﻭﻴﺔ ﻓﻲ ﺍﻟﺘﺤﺭﻴﺭ ﻭﺍﻟﺘﻨﻭﻴﺭ‪ " ،‬ﺭﺴﺎﻟﺔ ﻤﺎﺠﺴﺘﻴﺭ " ﺠﺎﻤﻌﺔ ﺍﻷﻤﻴﺭ ﻋﺒﺩ‬
‫ﺍﻟﻘﺎﺩﺭ‪ ،‬ﻗﺴﻨﻁﻴﻨﺔ‪ ،‬ﺍﻟﺠﺯﺍﺌﺭ‪1993 ،‬ﻡ‪.‬‬
‫ﺤﻭﺍﺱ ﺒﺭﻱ‪ ،‬ﺍﻟﻤﻘﺎﻴﻴﺱ ﺍﻟﺒﻼﻏﻴﺔ ﻓﻲ ﺘﻔﺴﻴﺭ ﺍﻟﺘﺤﺭﻴﺭ ﻭ ﺍﻟﺘﻨﻭﻴﺭ ﻟﻤﺤﻤﺩ ﺍﻟﻁﺎﻫﺭ ﺒﻥ ﻋﺎﺸﻭﺭ‪ ،‬ﺃﻁﺭﻭﺤﺔ‬
‫ﺩﻜﺘﻭﺭﺍﻩ ﺍﻟﺩﻭﻟﺔ‪ ،‬ﺠﺎﻤﻌﺔ ﺍﻟﺠﺯﺍﺌﺭ‪ 1996 ،‬ﻡ‪.‬‬
‫ﺍﻟﺤﻴﺭﺍﻨﻲ ﻤﺤﻤﺩ ﺤﺴﻴﻥ ﺒﻥ ﻤﺤﺴﻥ‪ ،‬ﻤﻭﻗﻊ ﺍﻷﻨﺘﺭﻨﺎﺕ ‪WWW.Egypt.330.com‬‬
‫ﺨﻠﻴل ﺍﻟﻤﻴﺱ‪ ،‬ﺍﻟﻘﻭﺍﻋﺩ ﺍﻟﺸﺭﻋﻴﺔ ﻭ ﻤﻘﺎﺼﺩ ﺍﻟﺸﺭﻴﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ‪ ،‬ﻤﺠﻠﺩﺍﺕ ﻤﻠﺘﻘﻰ ﺍﻻﺠﺘﻬﺎﺩ‪ ،‬ﺍﻟﻤﻠﺘﻘﻰ ‪17‬‬
‫ﻟﻠﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ‪ ،‬ﻤﺠﻠﺩ ‪ ،02‬ﻗﺴﻨﻁﻴﻨﺔ‪ ،‬ﺍﻟﺠﺯﺍﺌﺭ‪ 1983 ،‬ﻡ‪ ،‬ﻤﺅﺴﺴﺔ ﺍﻟﻌﺼﺭ ﻟﻠﻤﻨﺸﻭﺭﺍﺕ ﺍﻹﺴﻼﻤﻴﺔ‬
‫ﺍﻟﺠﺯﺍﺌﺭ‪ ،‬ﻭﺯﺍﺭﺓ ﺍﻟﺸﺅﻭﻥ ﺍﻟﺩﻴﻨﻴﺔ ﺍﻟﺠﺯﺍﺌﺭ‪.‬‬
‫ﻁﻪ ﻋﺒﺩ ﺍﻟﺭﺤﻤﺎﻥ ﻓﻲ ﻤﻅﺎﻫﺭ ﺍﻟﺘﺠﺩﻴﺩ ﻓﻲ ﺍﻟﻤﺒﺤﺙ ﺍﻟﻤﻘﺎﺼﺩﻱ‪ ،‬ﺍﻹﻨﺘﺭﻨﺕ ‪.Almultaka.net‬‬
‫ﻋﺒﺩ ﺍﻟﻤﺠﻴﺩ ﺍﻟﻨﺠﺎﺭ‪ ،‬ﻤﺠﻠﺔ ﺍﻟﻌﻠﻭﻡ ﺍﻹﺴﻼﻤﻴﺔ‪ ،‬ﺠﺎﻤﻌﺔ ﺍﻷﻤﻴﺭ ﻋﺒﺩ ﺍﻟﻘﺎﺩﺭ ﻗﺴﻨﻁﻴﻨﺔ ﺍﻟﺠﺯﺍﺌﺭ‪ ،‬ﺍﻟﻌﺩﺩ ‪،02‬‬
‫‪ 1987‬ﻡ‪.‬‬
‫ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺒﻥ ﻤﺤﻤﺩ ﺍﻟﻘﺎﺴﻡ‪ ،‬ﺍﻹﺼﻼﺡ ﺍﻟﺘﺸﺭﻴﻌﻲ ﻓﻲ ﻤﺼﺭ‪ ،‬ﻤﺠﻠﺔ ﺍﻟﺒﻴﺎﻥ‪ ،‬ﺍﻟﻌﺩﺩ ‪ ،169‬ﺭﻤﻀﺎﻥ‬
‫‪ 1422‬ﻫـ ﺩﻴﺴﻤﺒﺭ ‪ 2001‬ﻡ‪ ،‬ﺇﻨﺘﺭﻨﺕ‪ ،‬ﻤﻭﻗﻊ ﻫﺘﻤﺎﻱ‪.‬ﻜﻭﻡ‪.‬‬
‫ﻋﺯ ﺍﻟﺩﻴﻥ ﺒﻥ ﺯﻏﻴﺒﺔ‪ ،‬ﻤﺠﻠﺔ ﺍﻟﻤﻭﺍﻓﻘﺎﺕ‪ ،‬ﻴﺼﺩﺭﻫﺎ ﺍﻟﻤﻌﻬﺩ ﺍﻟﻭﻁﻨﻲ ﺍﻟﻌﺎﻟﻲ ﻷﺼﻭل ﺍﻟﺩﻴﻥ‪ ،‬ﺍﻟﺠﺯﺍﺌﺭ‪ ،‬ﺝ‪،1‬‬
‫ﺍﻟﻌﺩﺩ ‪ ،01‬ﺫﻭ ﺍﻟﺤﺠﺔ ‪ 1412‬ﻫـ‪ 1992 -‬ﻡ‪ ،‬ﺸﺭﻜﺔ ﺩﺍﺭ ﺍﻷﻤﺔ‪ ،‬ﺒﺭﺝ ﺍﻟﻜﻴﻔﺎﻥ ﺍﻟﺠﺯﺍﺌﺭ‪.‬‬
‫ﻋﻤﺎﺭ ﺴﺎﺴﻲ‪ ،‬ﻤﺤﺎﻀﺭﺓ ﺃﻟﻘﺎﻫﺎ ﻋﻠﻰ ﻁﻠﺒﺔ ﺍﻟﻤﺎﺠﺴﺘﻴﺭ‪ ،‬ﺍﻟﺒﻠﻴﺩﺓ ‪ 2000‬ﻡ‪.‬‬
‫ﻤﺠﻠﺔ ﺍﻟﺸﺭﻴﻌﺔ ﻭ ﺍﻟﻘﺎﻨﻭﻥ‪ ،‬ﺘﺼﺩﺭ ﻋﻥ ﺃﻋﻀﺎﺀ ﻫﻴﺌﺔ ﺍﻟﺘﺩﺭﻴﺱ ﺒﺎﻟﻜﻠﻴﺔ‪ ،‬ﺍﻟﻌﺩﺩ ‪1403 ،1‬ﻫـ ‪ 1982‬ﻡ‪،‬‬
‫ﺩﺍﺭ ﺍﻻﺘﺤﺎﺩ ﺍﻟﻌﺭﺒﻲ ﻟﻠﻁﺒﺎﻋﺔ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ‪.‬‬
‫ﻤﺠﻠﺔ ﺍﻟﺒﺼﻴﺭﺓ ﻟﻠﺒﺤﻭﺙ ﻭ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻹﻨﺴﺎﻨﻴﺔ‪ ،‬ﺍﻟﺩﺍﺭ ﺍﻟﺨﻠﺩﻭﻨﻴﺔ ﺍﻟﺠﺯﺍﺌﺭ‪ ،‬ﺍﻟﻌﺩﺩ ﺍﻟﺜﺎﻨﻲ‪ ،‬ﺭﻤﻀﺎﻥ‬
‫‪ 1418‬ﻫـ ﺠﺎﻨﻔﻲ ‪ 1998‬ﻡ‪ ،‬ﺹ ﺃ) ﻜﻠﻤﺔ ﺍﻟﻌﺩﺩ (‪.‬‬
‫ﻤﺠﻠﺔ ﺠﻭﻫﺭ ﺍﻹﺴﻼﻡ‪ ،‬ﻋﺩﺩ ‪ ،3‬ﺠﺎﻤﻊ ﺍﻟﺯﻴﺘﻭﻨﺔ‪ ) ،‬ﺍﺒﻥ ﺨﻭﺠـﺔ ﻤﺤﻤﺩ ﺍﻟﺤﺒﻴﺏ(‪1978 ،‬ﻡ‪.‬‬
‫ﻨﻭﺭ ﺍﻟﺩﻴﻥ ﺒﻥ ﻤﺨﺘﺎﺭ ﺍﻟﺨﺎﺩﻤﻲ‪ ،‬ﺍﻻﺠﺘﻬﺎﺩ ﺍﻟﻤﻘﺎﺼﺩﻱ‪ ،‬ﺤﺠﻴﺔ ﺍﻟﻤﻘﺎﺼﺩ…ﻭ ﻓﻭﺍﺌﺩﻫﺎ…‪ .‬ﻭﻁﺭﻕ ﺇﺜﺒﺎﺘﻬﺎ‪،‬‬
‫ﺍﻨﺘﺭﻨﻴﺕ‪ ،‬ﻤﻭﻗﻊ ‪ -ARABVESTA‬ﺍﻹﻤﺎﺭﺍﺕ ﺍﻟﻌﺭﺒﻴﺔ ﺍﻟﻤﺘﺤﺩﺓ ‪www.Arabvista.com 2000‬‬
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‫ﻓﻬـــﺭﺱ ﺍﻟﻤﻭﻀﻭﻋﺎﺕ‬
‫ﺍﻟﻤﻘﺩﻤﺔ………………………………………………………‪..‬‬
‫ﺘﻤﻬﻴﺩ ﻓﻲ ﻤﻨﻬﺞ ﺍﻟﺒﺤﺙ‪..………………………………………:‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻷﻭل ‪ :‬ﺘﻤﻬﻴﺩﻱ )ﺍﻹﻤﺎﻡ ﺍﺒﻥ ﻋﺎﺸﻭﺭ ﻭ ﻜﺘﺎﺒﻪ ﻤﻘﺎﺼﺩ ﺍﻟﺸﺭﻴﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ(‬
‫ﺍﻟﻔﺼل ﺍﻷﻭل ‪ :‬ﺍﺒﻥ ﻋﺎﺸﻭﺭ ﻭ ﻤﺅﺜﺭﺍﺕ ﺍﻟﺘﻔﻜﻴﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ‬
‫ﻤﻘﺩﻤﺔ ‪.………………………………………………… :‬‬
‫ﺍﻟﻤﺒﺤﺙ ﺍﻷﻭل‪ :‬ﻤﺅﺜﺭﺍﺕ ﺍﻟﺘﻔﻜﻴﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻋﻨﺩ ﺍﻹﻤﺎﻡ ﺍﺒﻥ ﻋﺎﺸﻭﺭ‪.‬‬
‫ﺍﻟﻤﺒﺤﺙ ﺍﻟﺜﺎﻨﻲ ‪ :‬ﻋﻭﺍﻤل ﺍﻟﺘﻔﻜﻴﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻋﻨﺩ ﺍﻹﻤﺎﻡ ﺍﺒﻥ ﻋﺎﺸﻭﺭ‪.‬‬
‫ﺍﻟﻔﺼل ﺍﻟﺜﺎﻨﻲ ‪ :‬ﻭﺼﻑ‪ ،‬ﻓﻀل‪ ،‬ﺃﻫﻤﻴﺔ ﻭﺃﺜﺭ ﻜﺘﺎﺏ ﻤﻘﺎﺼـﺩ ﺍﻟﺸﺭﻴﻌــﺔ‬
‫ﺍﻹﺴﻼﻤﻴﺔ ﻟﻺﻤﺎﻡ ﺍﺒﻥ ﻋﺎﺸﻭﺭ‬
‫ﻤﻘﺩﻤﺔ ‪.…………………………………………………:‬‬
‫ﺍﻟﻤﺒﺤﺙ ﺍﻷﻭل ‪ :‬ﺍﻟﻭﺼﻑ ﺍﻟﻤﺎﺩﻱ ﻟﻠﻜﺘﺎﺏ‬
‫ﺍﻟﻤﺒﺤﺙ ﺍﻟﺜﺎﻨﻲ ‪ :‬ﻓﻀل ﻭﺃﻫﻤﻴﺔ ﻜﺘﺎﺏ ﻤﻘﺎﺼﺩ ﺍﻟﺸﺭﻴﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ…‪.‬‬
‫ﺍﻟﻤﺒﺤﺙ ﺍﻟﺜﺎﻟﺙ ‪ :‬ﺃﻫﻤﻴﺔ ﺍﻟﻜﺘﺎﺏ ﻭﻤﺎ ﺃﺤﺩﺜﻪ ﻤﻥ ﺍﻨﻘﻼﺏ ﻓﻜﺭﻱ ﻓـﻲ‬
‫ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ﺍﻟﻤﻌﺎﺼﺭ………………‪.‬‬
‫ﺍﻟﻤﺒﺤﺙ ﺍﻟﺭﺍﺒﻊ ‪ :‬ﺃﻫﻡ ﺍﻵﺜﺎﺭ ﺍﻟﺘﻲ ﺃﺤﺩﺜﻬﺎ ﻜﺘﺎﺏ ﻤﻘﺎﺼﺩ ﺍﻟﺸﺭﻴﻌﺔ‬
‫ﺍﻹﺴﻼﻤﻴﺔ………………………………‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻨﻲ ‪ " :‬ﺘﺄﺼﻴﻠﻲ " ﻤﺭﺍﺤل ﻨﺸﺄﺓ ﻭﻅﻬﻭﺭ ﻭﺘﻁﻭﺭ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻗﺒل‬
‫ﺍﻹﻤﺎﻡ ﺍﺒﻥ ﻋـﺎﺸﻭﺭ‬
‫ﺘﻤﻬﻴﺩ ‪.…………………………………………:‬‬
‫ﺍﻟﻔﺼل ﺍﻷﻭل ‪ :‬ﺍﻹﺭﻫﺎﺼﺎﺕ ﺍﻷﻭﻟﻰ ﻟﻠﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ‬
‫ﻤﻘﺩﻤﺔ ‪..…………………………………………………:‬‬
‫ﺍﻟﻤﺒﺤﺙ ﺍﻷﻭل ‪ :‬ﺍﻹﺭﻫﺎﺼﺎﺕ ﻭ ﺍﻟﻤﻌﺎﻟﻡ ﺍﻟﺩﺍﻟﺔ ﻋﻠﻰ ﺒﺩﺍﻴﺔ ﺍﻟﺘﻔﻜﻴﺭ‬
‫ﺍﻟﻤﻘﺎﺼﺩﻱ ﻓﻲ ﺍﻟﻘﺭﺁﻥ‪.‬‬
‫ﺍﻟﻤﺒﺤﺙ ﺍﻟﺜﺎﻨﻲ‪ :‬ﺃﺜﺭ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻭﻴﺔ ﺍﻟﺸﺭﻴﻔﺔ ﻓﻲ ﻨﺸﺄﺓ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ‬
‫ﺍﻟﻤﺒﺤﺙ ﺍﻟﺜﺎﻟﺙ ‪ :‬ﺃﺜﺭ ﺍﻻﺠﺘﻬﺎﺩ ﻓﻲ ﻨﺸﺄﺓ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ…………‬
‫ﺍﻟﻔﺼل ﺍﻟﺜﺎﻨﻲ ‪ :‬ﻤﺭﺍﺤل ﻨﺸﺄﺓ ﻭﻅﻬﻭﺭ ﻭﺘﻁﻭﺭ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻗﺒل ﺍﻹﻤﺎﻡ‬
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‫ﺍﺒﻥ ﻋﺎﺸـﻭﺭ‬
‫ﻤﻘﺩﻤﺔ ‪.…………………………………………………:‬‬
‫ﺍﻟﻤﺒﺤﺙ ﺍﻷﻭل ‪ :‬ﻨﺸﺄﺓ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ‪.‬‬
‫ﺍﻟﻤﺒﺤﺙ ﺍﻟﺜﺎﻨﻲ ‪ :‬ﻅﻬﻭﺭ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ‪.‬‬
‫ﺍﻟﻤﺒﺤﺙ ﺍﻟﺜﺎﻟﺙ ‪ :‬ﺘﻁﻭﺭ ﺍﻟﻔﻜﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ‪.‬‬
‫ﺍﻟﻤﺒﺤﺙ ﺍﻟﺭﺍﺒﻊ ‪ :‬ﺨﻼﺼﺔ ﺍﻟﻔﺼل ﻓﻲ ﺠﺩﺍﻭل ﻭ ﺭﺴﻡ ﺒﻴﺎﻨﻲ‪.‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺙ ‪ " :‬ﺘﻨﻅﻴﺭﻱ " )‪ (1‬ﺍﻟﺘﻨﻅﻴﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻋﻨﺩ ﺍﻹﻤﺎﻡ ﺍﺒﻥ ﻋﺎﺸﻭﺭ‬
‫)ﺍﻟﻤﻔﺎﻫﻴﻡ ﻭ ﻁﺭﻕ ﺍﻟﻜﺸﻑ ﻋﻥ ﺍﻟﻤﻘﺎﺼﺩ ‪ :‬ﺃﻗﺴﺎﻤﻬﺎ ‪ ،‬ﺃﻨﻭﺍﻋﻬﺎ ﻤﺭﺍﺘﺒﻬﺎ (‬
‫ﺘﻤﻬﻴﺩ ‪..…………………………………………………:‬‬
‫ﺍﻟﻔﺼل ﺍﻷﻭل ‪ :‬ﻤﻔﻬﻭﻡ ﺍﻟﺘﻨﻅﻴﺭ ﻭ ﺍﻟﻨﻅﺭﻴﺔ ﻭ ﻤﻘﺎﺼﺩ ﺍﻟﺸﺭﻴﻌﺔ‬
‫ﻤﻘﺩﻤﺔ ‪..…………………………………………………:‬‬
‫ﺍﻟﻤﺒﺤﺙ ﺍﻷﻭل ‪ :‬ﺍﻟﺘﻨﻅﻴﺭ ﻭ ﺍﻟﻨﻅﺭﻴﺔ‬
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‫ﺍﻟﻤﺒﺤﺙ ﺍﻟﺜﺎﻨﻲ ‪ :‬ﺍﻟﻤﻘﺎﺼﺩ ﺍﻟﺸﺭﻋﻴﺔ‬
‫ﺍﻟﻔﺼل ﺍﻟﺜﺎﻨﻲ ‪ :‬ﻤﺴﺎﻟﻙ ﻭ ﻁﺭﻕ ﺍﻟﻜﺸﻑ ﻋﻥ ﺍﻟﻤﻘﺎﺼﺩ ‪) :‬ﺃﻗﺴﺎﻤﻬﺎ ﻤﺭﺍﺘﺒﻬﺎ ﺃﻨﻭﺍﻋﻬﺎ (‬
‫ﻤﻘﺩﻤﺔ ‪.…………………………………………………:‬‬
‫ﺍﻟﻤﺒﺤﺙ ﺍﻷﻭل ‪ :‬ﻤﺴﺎﻟﻙ ﺍﻟﻜﺸﻑ ﻭ ﺍﻷﻟﻔﺎﻅ ﺍﻟﺩﺍﻟﺔ ﻋﻠﻰ ﺍﻟﻤﻘﺎﺼﺩ‬
‫ﺍﻟﻤﺒﺤﺙ ﺍﻟﺜﺎﻨﻲ ‪ :‬ﻁﺭﻕ ﺍﻟﻜﺸﻑ ﻋﻥ ﺍﻟﻤﻘﺎﺼﺩ‬
‫ﺍﻟﻤﺒﺤﺙ ﺍﻟﺜﺎﻟﺙ ‪ :‬ﺃﻗﺴﺎﻡ ﺍﻟﻤﻘﺎﺼﺩ ﻭ ﻤﺭﺍﺘﺒﻬﺎ ﻭ ﺃﻨﻭﺍﻋﻬﺎ‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺭﺍﺒﻊ ‪ " :‬ﺘﻨﻅﻴﺭﻱ " )‪ (2‬ﻤﺒﺎﺩﺉ ﻭ ﺃﺴﺱ ﻭ ﻗﻭﺍﻋﺩ ﻭ ﺨﺼــﺎﺌﺹ‬
‫ﻭﻤﻤﻴﺯﺍﺕ ﺍﻟﺘﻨﻅﻴﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻋﻨﺩ ﺍﻹﻤﺎﻡ ﺍﺒﻥ ﻋﺎﺸﻭﺭ‬
‫ﺘﻤﻬﻴﺩ ‪……………………………………………………:‬‬
‫ﺍﻟﻔﺼل ﺍﻷﻭل ‪ :‬ﻤﺒﺎﺩﺉ ﻭ ﺃﺴﺱ ﻭﻗﻭﺍﻋﺩ ﺍﻟﺘﻨﻅﻴﺭ ﺍﻟﻤﻘﺎﺼﺩﻯ ﻋﻨﺩ ﺍﻹﻤـﺎﻡ‬
‫ﻤﻘﺩﻤﺔ ‪……………………………………………………:‬‬
‫ﺍﻟﻤﺒﺤﺙ ﺍﻷﻭل ‪ :‬ﺍﻟﻤﺒﺎﺩﺉ ﺍﻟﻤﻘﺎﺼﺩﻴﺔ‬
‫ﺍﻟﻤﺒﺤﺙ ﺍﻟﺜﺎﻨﻲ ‪ :‬ﺍﻷﺴﺱ ﺍﻟﻤﻘﺎﺼﺩﻴﺔ‬
‫ﺍﻟﻤﺒﺤﺙ ﺍﻟﺜﺎﻟﺙ ‪ :‬ﺍﻟﻘﻭﺍﻋﺩ ﺍﻟﻤﻘﺎﺼﺩﻴﺔ‬
‫ﺍﻟﻔﺼل ﺍﻟﺜﺎﻨﻲ ‪ :‬ﺨﺼﺎﺌﺹ ﻭ ﻤﻤﻴﺯﺍﺕ ﺍﻟﺘﻨﻅﻴﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ ﻋﻨﺩ ﺍﻹﻤﺎﻡ ﺍﺒﻥ‬
‫ﻋـﺎﺸــﻭﺭ‬
‫ﻤﻘﺩﻤﺔ ‪..………………………………………………:‬‬
‫ﺍﻟﻤﺒﺤﺙ ﺍﻷﻭل ‪ :‬ﺨﺼﺎﺌﺹ ﺍﻟﺘﻨﻅﻴﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ‬
‫ﺍﻟﻤﺒﺤﺙ ﺍﻟﺜﺎﻨﻲ ‪ :‬ﻤﻤﻴﺯﺍﺕ ﺍﻟﺘﻨﻅﻴﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ‬
‫ﺍﻟﻤﺒﺤﺙ ﺍﻟﺜﺎﻟﺙ ‪ :‬ﺍﻟﺘﻨﻅﻴﺭ ﺍﻟﻤﻘﺎﺼﺩﻱ‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺨﺎﻤﺱ ‪ ) :‬ﺘﻁﺒﻴﻘﻲ ( ﺩﻭﺭ ﺍﻟﻠﻐﺔ ﻭﻤـﻭﻗﻑ ﺍﻹﻤﺎﻡ ﺍﺒﻥ ﻋﺎﺸﻭﺭ ﻤﻨﻬﺎ‬
‫ﻭﺍﺴﺘﻨﺒﺎﻁ ﺍﻟﻘﻭﺍﻋﺩ ﺍﻟﻔﻘﻬﻴﺔ ﻭﺍﻷﺼﻭﻟﻴﺔ ﻭﺍﻟﻤﻘﺎﺼﺩﻴﺔ ﻭﺘﻌﺭﻴﻔﺎﺘﻬﺎ ﻭﺘﻁﺒﻴﻘﺎﺕ ﻋﻠﻴﻬﺎ‬
‫ﻓﻲ ﺒﻌﺽ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﺍﻟﻤﻌﺎﻤﻼﺕ‬
‫ﺘﻤﻬﻴﺩ ‪..…………………………………………………:‬‬
‫ﺍﻟﻔﺼل ﺍﻷﻭل ‪ :‬ﺩﻭﺭ ﺍﻟﻠﻐﺔ ﻭﻤﻭﻗﻑ ﺍﻹﻤﺎﻡ ﺍﺒﻥ ﻋﺎﺸﻭﺭ ﻤﻨﻬﺎ ﻓﻲ ﺼﻴﺎﻏﺔ‬
‫ﺍﻟﻨﺹ ﺍﻟﺸﺭﻋﻲ ﻭﺍﻻﺴﺘﻨﺒﺎﻁ ﺍﻟﻔﻘﻬﻲ‬
‫ﻤﻘﺩﻤﺔ ‪.…………………………………………………:‬‬
‫ﺍﻟﻤﺒﺤﺙ ﺍﻷﻭل ‪ :‬ﺩﻭﺭ ﺍﻟﻠﻐﺔ ﻓﻲ ﺼﻴﺎﻏﺔ ﺍﻟﻨﺹ ﺍﻟﺸﺭﻋﻲ…………‬
‫ﺍﻟﻤﺒﺤﺙ ﺍﻟﺜﺎﻨﻲ ‪ :‬ﻤﻭﻗﻑ ﺍﻹﻤﺎﻡ ﺍﺒﻥ ﻋﺎﺸﻭﺭ ﻤﻥ ﺍﻟﻠﻐﺔ ﻭ ﺩﻭﺭﻫﺎ ﻓﻲ‬
‫ﺍﻻﺴﺘﻨﺒﺎﻁ ﺍﻟﻔﻘﻬﻲ ……………………‪..‬‬
‫ﺍﻟﻔﺼل ﺍﻟﺜﺎﻨﻲ ‪ :‬ﺘﻌﺭﻴﻔﺎﺕ ﻟﻠﻘﻭﺍﻋـﺩ ﺍﻟﻔﻘﻬﻴﺔ ﻭﺍﻷﺼﻭﻟﻴﺔ ﻭﺍﻟﻤﻘﺎﺼﺩﻴﺔ‬
‫ﻭﺍﺴﺘﻨﺒﺎﻁ ﻟﺒﻌﺽ ﺍﻟﻘﻭﺍﻋﺩ ﺍﻟﻤﻘﺎﺼﺩﻴـﺔ‬
‫ﻤﻘﺩﻤﺔ ‪…………………………………………………:‬‬
‫ﺍﻟﻤﺒﺤﺙ ﺍﻷﻭل ‪ :‬ﺘﻌﺭﻴﻑ ﺍﻟﻘﻭﺍﻋﺩ ﺍﻟﻔﻘﻬﻴﺔ ﻭﺍﻷﺼﻭﻟﻴﺔ ﻭ ﺍﻟﻤﻘﺎﺼﺩﻴﺔ‬
‫ﺍﻟﻤﺒﺤﺙ ﺍﻟﺜﺎﻨﻲ ‪ :‬ﺍﺴﺘﻨﺒﺎﻁ ﻟﺒﻌﺽ ﺍﻟﻘﻭﺍﻋﺩ ﺍﻟﻤﻘﺎﺼﺩﻴﺔ ﺍﻟﺘﻲ ﺘﻀﻤﻨﻬﺎ‬
‫ﻜﺘﺎﺏ ﻤﻘﺎﺼﺩ ﺍﻟﺸﺭﻴﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻟﻺﻤﺎﻡ ﺍﺒﻥ ﻋﺎﺸـﻭﺭ‬
‫ﺍﻟﻔﺼل ﺍﻟﺜﺎﻟﺙ‪ :‬ﺘﻁﺒﻴﻘﺎﺕ ﻟﺒﻌﺽ ﺍﻟﻘﻭﺍﻋﺩ ﺍﻟﻤﻘﺎﺼﺩﻴــﺔ ﻓـﻲ ﺍﻟﻌﺒـﺎﺩﺍﺕ‬
‫ﻭﺍﻟﻤﻌﺎﻤﻼﺕ‬
‫ﻤﻘﺩﻤﺔ ‪..…….…………………………………………:‬‬
‫ﺍﻟﻤﺒﺤﺙ ﺍﻷﻭل ‪ :‬ﺍﻟﻘﻭﺍﻋﺩ ﺍﻟﻤﻘﺎﺼﺩﻴﺔ ﻓﻲ ﺍﻟﻌﺒﺎﺩﺍﺕ………………‪..‬‬
‫ﺍﻟﻤﺒﺤﺙ ﺍﻟﺜﺎﻨﻲ ‪ :‬ﺍﻟﻘﻭﺍﻋﺩ ﺍﻟﻤﻘﺎﺼﺩﻴﺔ ﺍﻟﻤﺘﻌﻠﻘﺔ ﺒﺄﺤﻜﺎﻡ ﺍﻟﻌﺎﺌﻠﺔ………‬
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‫ﺍﻟﻤﺒﺤﺙ ﺍﻟﺜﺎﻟﺙ ‪ :‬ﺍﻟﻘﻭﺍﻋﺩ ﺍﻟﻤﻘﺎﺼﺩﻴﺔ ﺍﻟﻤﺘﻌﻠﻘﺔ ﺒﺎﻟﺘﺼﺭﻑ ﻓﻲ ﺍﻷﻤﻭﺍل‬
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‫ﻜﺴﺒﺎ ﻭﺍﻨﻔﺎﻕ………………………………‬
‫ﺍﻟﻤﺒﺤﺙ ﺍﻟﺭﺍﺒﻊ ‪ :‬ﺍﻟﻘﻭﺍﻋﺩ ﺍﻟﻤﻘﺎﺼﺩﻴﺔ ﺍﻟﻤﺘﻌﻠﻘﺔ ﺒﺎﻟﻌﻤل ﻭﺍﻟﻌﻤﺎل‬
‫ﺍﻟﻤﻨﻌﻘﺩﺓ ﻋﻠﻰ ﺍﻷﺒـﺩﺍﻥ…………………‪..‬‬
‫ﺍﻟﺨــﺎﺘﻤــﺔ ‪....……………………………………………………:‬‬
‫ﻤﻠﺤﻕ ﻟﻠﺘﻭﺼﻴﺎﺕ ‪................…………………………………………:‬‬
‫ﻓﻬﺭﺱ ﺍﻟﻔﻬﺎﺭﺱ‬
‫ﻓﻬﺭﺱ‬
‫ﻓﻬﺭﺱ‬
‫ﻓﻬﺭﺱ‬
‫ﻓﻬﺭﺱ‬
‫ﻓﻬﺭﺱ‬
‫ﻓﻬﺭﺱ‬
‫ﻓﻬﺭﺱ‬
‫ﺍﻵﻴﺎﺕ ﺍﻟﻘﺭﺁﻨﻴﺔ‪..………………………………………………… .‬‬
‫ﺍﻷﺤﺎﺩﻴﺙ ﺍﻟﻨﺒﻭﻴﺔ‪………………………………………………… .‬‬
‫ﺍﻷﻋـﻼﻡ ‪…..………………………………………………… . :‬‬
‫ﺍﻵﺒﻴﺎﺕ ﺍﻟﺸﻌﺭﻴﺔ ‪………………………………………………… .‬‬
‫ﺍﻟﺠﺩﺍﻭل ﻭ ﺍﻟﺭﺴﻭﻡ ﺍﻟﺒﻴﺎﻨﻴﺔ ﻭ ﺍﻟﻬﻴﺎﻜل‪……………………………… .‬‬
‫ﺍﻟﻤﺼﺎﺩﺭ ﻭ ﺍﻟﻤﺭﺍﺠﻊ‪..…………………………………………… .‬‬
‫ﺍﻟﻤﻭﻀﻭﻋﺎﺕ ‪…..……………………………......................‬‬
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