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ABSTRACT
Between " conflict of civilization " and " civilization dialogue " , to day Islam is
exposed to experience its ability or fitness to confrontation if it was a conflict of
civilization, and its capacity to participation or interaction if it was a dialogue.
The present research aimed at introducing Islam conception concerning the main
issues which are dealt by this conflict or dialogue, that is strongly imposed on local,
regional, and international field.
The research has dealt with the holy Qurans point of view – according to the
researchers understanding – in the issues of: human nature, the individuals relationship
with his community, political system, and globalization, using the philosophical
analytical method.
The research reached to Islam capacity – through returning to its origin, the Quran
and the sunnah- for offering easy, convincing, and applicable responses in the above
mentioned issues.
١ 2 XXl{A ,5 X{O}{A ~2008•¶ •¶ ,_°1429´{•æA ¨XB}O
~¶Zy{A ·EZw{A ßs ®•IZK{A `BOk¬A
The research recommends those who are competent or expert to have trust in their
religion and in themselves, and invite them to return more to root and openness on others.
ﻤﻘﺩﻤﺔ ﺍﻟﺒﺤﺙ:
"ﺴﺤﺭﻙ ﻭﺍﷲ ﻴﺎ ﺃﺒﺎ ﺍﻟﻭﻟﻴﺩ ﺒﻠﺴﺎﻨﻪ" ١ﻫﺫﺍ ﻤﺎ ﻋﺒﺭ ﺒﻪ ﻤﺸﺭﻜﻭ ﻗﺭﻴﺵ ﻋﻥ ﺍﻟﺘﺄﺜﻴﺭ ﻏﻴﺭ
ﺍﻟﻌﺎﺩﻱ )ﺍﻟﻤﻌﺠﺯ( ﻟﻠﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻋﻠﻰ ﻋﺘﺒﺔ ﺒﻥ ﺭﺒﻴﻌﺔ ،ﺃﺤﺩ ﺍﻟﻘﺎﺩﺓ ﺍﻟﻔﻌﻠﻴﻴﻥ ﻭﺍﻟﻔﻜﺭﻴﻴﻥ ﻓﻲ
ﻤﺤﺎﺭﺒﺔ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ .ﻭﻟﻤﺎ ﻜﺎﻨﺕ ﻗﺭﻴﺵ -ﺒﻌﻨﺎﺩﻫﺎ -ﺘﺭﻓﺽ ﻓﻜﺭﺓ ﺍﻟﻭﺤﻲ ﺍﻹﻟﻬﻲ ﻭ ﹶﻜﻭﻥ
ﺍﻟﻘﺭﺁﻥ ﻜﻼﻡ ﺍﷲ؛ ﻓﺈﻨﻬﺎ َﺃ ﻭﻟﹶﺕ ﺍﻟﺘﻐﻴﺭ ﺍﻟﻜﺒﻴﺭ ﺍﻟﺫﻱ ﺍﻋﺘﺭﻯ ﻋﺘﺒﺔ ﺒﻥ ﺭﺒﻴﻌﺔ ﻭﺘﺄﺜﻴﺭ ﺍﻟﻘﺭﺁﻥ
ﻓﻴﻪ ،ﻤﻥ ﻜﻭﻨﻪ ﻭﺤﻴﹰﺎ ﺘﺄﺜﻴﺭﻴﹰﺎ ﺇﻟﻰ ﺸﻲﺀ ﻴﺘﻴﻬﻭﻥ ﻓﻴﻪ ،ﻭﻴﻬﺭﺒﻭﻥ ﺒﻪ ﻤﻥ ﺍﻟﺤﻘﻴﻘﺔ ﺇﻟﻰ
ﺍﻟﻼﺸﻲﺀ ،ﻓﺄﺼﺒﺢ ﻫﺫﺍ ﺍﻹﻋﺠﺎﺯ ﺍﻟﺘﺄﺜﻴﺭﻱ ﺴﺤﺭﹰﺍ.
ﻨﻌﻡ ﺇﻥ ﻟﻠﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﺘﺄﺜﻴﺭﹰﺍ ﺴﺤﺭﻴﺎﹰ؛ ﻭﻟﻜﻨﻪ ﻟﻴﺱ ﺴﺤﺭﹰﺍ ﻋﻠﻰ ﺍﻟﻁﺭﻴﻘﺔ ﺍﻟﻘﺭﺸﻴﺔ
ﻭﺍﻟﺨﺯﻋﺒﻼﺕ ﺍﻟﺸﺎﺌﻌﺔ ﻗﺩﻴﻤﹰﺎ ﻭﺤﺩﻴﺜﹰﺎ ﻭﺇﻴﻬﺎﻡ ﺍﻟﻨﺎﺱ ﺒﺎﻟﺒﺎﻁل ،ﺒل ﻗﻭﺓ ﺴﺤﺭﻩ ﻓﻲ ﺍﻟﺤﻘﻴﻘﺔ
ﺍﻟﺘﻲ ﻴﻤﺘﻠﻜﻬﺎ ﻜﻭﻨﻪ ﻜﻼﻡ ﺍﷲ ﺍﻟﺫﻱ ﻴﻌﻠﻡ ﻤﻔﺎﺘﺢ ﺍﻟﻨﻔﺱ ﺍﻟﺒﺸﺭﻴﺔ ﻭﻤﺩﺍﺨﻠﻬﺎ ﻭﻜﺎﻤل ﺘﻔﺎﺼﻴﻠﻬﺎ،
ﻭﻜﺫﻟﻙ ﻴﻌﻠﻡ ﺴﺒﺤﺎﻨﻪ ﻤﻥ ﺍﻟﺤﻘﺎﺌﻕ ﺍﻟﻜﻭﻨﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﺘﺎﺭﻴﺨﻴﺔ ﻭﺘﻔﺎﺼﻴﻠﻬﺎ ﻭﺃﺴﺭﺍﺭﻫﺎ
ﻤﺎ ﻴﻤﻸ ﺒﻪ ﺍﻟﻨﻔﺱ ﺍﻟﺒﺸﺭﻴﺔ ﻫﺩﺍﻴ ﹰﺔ ﻭﺭﺸﺎﺩﹰﺍ ﻭﺍﻨﻘﻴﺎﺩﹰﺍ ﻭﺍﻁﻤﺌﻨﺎﻨﹰﺎ.
ﻤﺸﻜﻠﺔ ﺍﻟﺒﺤﺙ:
ﺘﺘﺤﺩﺩ ﻤﺸﻜﻠﺔ ﺍﻟﺒﺤﺙ ﻓﻲ ﺍﻷﺴﺌﻠﺔ ﺍﻟﺘﺎﻟﻴﺔ:
-١ﻤﺎ ﺭﺅﻴﺔ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻟﻘﻀﺎﻴﺎ :ﺍﻟﻁﺒﻴﻌﺔ ﺍﻹﻨﺴﺎﻨﻴﺔ ،ﻋﻼﻗﺔ ﺍﻟﻔﺭﺩ ﺒﺎﻟﻤﺠﺘﻤﻊ،
ﺍﻟﻨﻅﺎﻡ ﺍﻟﺴﻴﺎﺴﻲ ،ﺍﻟﻌﻭﻟﻤﺔ؟
-٢ﻤﺎ ﺃﺩﻟﺔ ﺼﻭﺍﺒﻴﺔ ﺍﻟﺭﺅﻴﺔ ﺍﻟﻘﺭﺁﻨﻴﺔ ﻟﻠﻘﻀﺎﻴﺎ ﺍﻟﺴﺎﺒﻘﺔ؟
ﺃﻫﺩﺍﻑ ﺍﻟﺒﺤﺙ:
ﻴﻬﺩﻑ ﻫﺫﺍ ﺍﻟﺒﺤﺙ ﺇﻟﻰ ﺘﻘﺩﻴﻡ ﺘﺼﻭﺭ ﺤﻭل ﻗﺩﺭﺓ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ )ﺍﻟﺨﺎﺭﻗﺔ( ﺍﻹﻋﺠﺎﺯﻴﺔ
ﻓﻲ ﺍﻟﺘﺄﺜﻴﺭ ﻋﻠﻰ ﺍﻹﻨﺴﺎﻥ ﺴﻭﺍﺀ ﻜﺎﻥ ﻓﺭﺩﹰﺍ ﺃﻭ ﺠﻤﺎﻋﺔ ،ﻭﺘﺤﻭﻴل ﻤﺴﺎﺭﻩ )ﺍﻹﻨﺴﺎﻥ( ﻤﻥ
ﺡ ﻤﺘﻌﺩﺩﺓ ،ﺇﻟﻰ ﻤﺴﺎﺭ ﻭﺍﺤﺩ ﻴﻘﻭﻡ ﻋﻠﻰ ﺍﻹﻴﻤﺎﻥ ﺒﺎﷲ ﺍﻟﻭﺍﺤﺩ ﺫﻱﻤﺴﺎﺭﺍﺕ ﺸﺭﻴﺭﺓ ﻓﻲ ﻤﻨﺎ ٍ
ﺍﻷﺴﻤﺎﺀ ﺍﻟﺤﺴﻨﻰ ،ﻨﺎﻅﻤﹰﺎ ﻤﻥ ﺨﻼﻟﻪ ﺠﻤﻴﻊ ﺘﺼﻭﺭﺍﺕ ﺍﻹﻨﺴﺎﻥ ﻭﺴﻠﻭﻜﻪ.
~2008•¶ •¶ ,_°1429´{•æA ¨XB}O 2 XXl{A ,5 X{O}{A ٢
(45 _ 1) Z}l} X}R} ·B}{a ®X}R
ﺃﻫﻤﻴﺔ ﺍﻟﺒﺤﺙ:
ﺘﻨﺒﻊ ﺃﻫﻤﻴﺔ ﻫﺫﺍ ﺍﻟﺒﺤﺙ ﻤﻥ ﺃﻫﻤﻴﺔ ﺍﻟﻤﻭﻀﻭﻉ ﺍﻟﺫﻱ ﻴﺘﻨﺎﻭﻟﻪ ،ﺇﺫ ﻴﺴﺎﻫﻡ ﻓﻲ ﻤﻌﺎﻟﺠﺔ
ﺍﻟﻘﺼﻭﺭ ﻓﻲ ﺍﻟﺠﺎﻨﺏ ﺍﻟﺘﺭﺒﻭﻱ .ﻫﺫﺍ ﺍﻟﻘﺼﻭﺭ ﻭﺍﻀﺢ ﻟﻠﻌﻴﺎﻥ ،ﺘﻌﺒﺭ ﻋﻨﻪ ﻓﻲ ﺍﻟﺒﻼﺩ ﺍﻟﻤﺘﻘﺩﻤﺔ
)ﺍﻟﻐﻨﻴﺔ( ﺇﺤﺼﺎﺀﺍﺕ ﻤﺨﻴﻔﺔ ﻟﺠﺭﺍﺌﻡ ﻭﺍﻋﺘﺩﺍﺀﺍﺕ ﻭﺃﻤﺭﺍﺽ ﻨﻔﺴﻴﺔ ﻭﺠﻨﺴﻴﺔ ﻭﺘﻔﻜﻙ ﺃﺴﺭ …
ﻭﻏﻴﺭﻩ .ﺃﻤﺎ ﺒﻼﺩ ﺍﻟﻌﺎﻟﻡ ﺍﻟﺜﺎﻟﺙ ﻭﻤﻨﻬﺎ ﺍﻟﺒﻼﺩ ﺍﻟﻌﺭﺒﻴﺔ ﻭﺍﻹﺴﻼﻤﻴﺔ ﻓﺘﻌﺒﺭ ﻋﻨﻪ ﺍﻷﺭﻗﺎﻡ ﺍﻟﺜﺎﺒﺘﺔ
ﻭﺍﻟﻤﺘﺯﺍﻴﺩﺓ ﻋﻥ ﺍﻟﻔﻘﺭ ﻭﺍﻟﻤﺭﺽ ﻭﺍﻟﺒﻁﺎﻟﺔ ﻭﺍﻷﻤﻴﺔ…
ﻤﻨﻬﺞ ﺍﻟﺒﺤﺙ:
ﺴﻴﻌﺘﻤﺩ ﺍﻟﺒﺤﺙ ﻓﻲ ﺘﻨﺎﻭﻟﻪ ﻟﻬﺫﻩ ﺍﻟﻘﻀﺎﻴﺎ ﺍﻟﻤﻨﻬﺞ ﺍﻟﻔﻠﺴﻔﻲ ﺍﻟﺘﺤﻠﻴﻠﻲ ،ﻤﺴﺘﻔﻴﺩﹰﺍ ﻤﻥ
ﻼ ﻟﻬﺎ ﺒﺘﺒﻴﺎﻥ ﻤﻌﺎﻨﻴﻬﺎ ﻭﺘﻭﺠﻬﺎﺘﻬﺎ ﻭﺃﺜﺭﻫﺎ
ﺍﻟﻨﺼﻭﺹ ﺍﻟﻘﺭﺁﻨﻴﺔ ﻓﻲ ﺍﻟﻤﺠﺎﻻﺕ ﺍﻟﻤﻌﻨﻴﺔ ﻭﻤﺤﻠ ﹰ
ﻓﻲ ﺍﻟﺤﻴﺎﺓ ﺴﻭﺍﺀ ﺃﺜﺭﻫﺎ ﺍﻹﻴﺠﺎﺒﻲ ﺤﻴﻥ ﺍﻟﺘﻁﺒﻴﻕ ﺃﻭ ﺃﺜﺭ ﻏﻴﺎﺒﻬﺎ ﺍﻟﺴﻠﺒﻲ.
ﺨﻁﻭﺍﺕ ﺍﻟﺒﺤﺙ:
ﻭﺴﻴﺘﻨﺎﻭل ﺍﻟﺒﺤﺙ ﺇﻥ ﺸﺎﺀ ﺍﷲ ﺍﻟﺠﻭﺍﻨﺏ ﺍﻵﺘﻴﺔ:
.١ﺇﻋﺠﺎﺯ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻓﻲ ﺍﻟﺘﻌﺭﻴﻑ ﺍﻟﺩﻗﻴﻕ ﺒﻤﺎﻫﻴﺔ ﺍﻟﻨﻔﺱ ﺍﻟﺒﺸﺭﻴﺔ ﻤﺘﺠﺎﻭﺯﹰﺍ
ﺘﻨﺎﻗﻀﺎﺕ) :ﺘﺄﻟﻴﻬﻬﺎ -ﺤﻴﻭﺍﻨﻴﺘﻬﺎ( ﺃﻭ )ﻤﺎﺩﻴﺘﻬﺎ -ﺭﻭﺤﺎﻨﻴﺘﻬﺎ( ﺃﻭ )ﺇﺫﻻﻟﻬﺎ -ﻫﻴﻤﻨﺘﻬﺎ( ….
.٢ﺇﻋﺠﺎﺯ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻓﻲ ﺍﻟﻁﺭﺡ ﺍﻟﺸﻤﻭﻟﻲ ﻓﻲ ﺘﺭﺒﻴﺔ ﺍﻹﻨﺴﺎﻥ )ﺠﺴﻤﻴﹰﺎ -ﺭﻭﺤﻴﹰﺎ
-ﻋﻘﻠﻴﹰﺎ -ﻨﻔﺴﻴﹰﺎ -ﺍﺠﺘﻤﺎﻋﻴﹰﺎ …(.
.٣ﺇﻋﺠﺎﺯ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻓﻲ ﺍﻻﺘﺯﺍﻥ ﻭﺍﻟﺭﺒﻁ ﺒﻴﻥ ﺍﻟﻔﺭﺩﺍﻨﻴﺔ ﻭﺍﻟﺠﻤﺎﻋﻴﺔ )ﻀﺒﻁ ﺍﻟﺘﺭﺩﺩ
ﺍﻟﻔﻠﺴﻔﻲ ﺍﻟﺒﻨﺩﻭﻟﻲ ﺒﻴﻥ ﻨﻅﺭﻴﺎﺕ ﺍﻟﺭﺃﺴﻤﺎﻟﻴﻴﻥ ﻭﺍﻟﻠﻴﺒﺭﺍﻟﻴﻴﻥ ﻭﺒﻴﻥ ﺍﻻﺸﺘﺭﺍﻜﻴﻴﻥ ﻭﺍﻟﺸﻤﻭﻟﻴﻴﻥ(.
.٤ﺇﻋﺠﺎﺯ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻓﻲ ﻁﺭﺡ ﻤﻔﻬﻭﻡ "ﺍﻟﺨﻼﻓﺔ ﺍﻟﺭﺍﺸﺩﺓ" ﻜﺒﺩﻴل ﻟﻤﻔﻬﻭﻡ ﺍﻟﺩﻭﻟﺔ
ﺍﻟﺜﻴﻭﻗﺭﺍﻁﻴﺔ )ﺩﻴﻨﻴﺔ ﺍﻟﻜﻨﻴﺴﺔ( ﻭﺍﻟﺩﻭﻟﺔ ﺍﻟﻌﻠﻤﺎﻨﻴﺔ.
.٥ﺇﻋﺠﺎﺯ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻓﻲ ﺍﻟﺴﺒﻕ ﻭﺍﻟﺘﻤﻴﺯ ﻓﻲ ﻁﺭﺡ ﺒﻌﺽ ﺍﻟﻘﻀﺎﻴﺎ ﺍﻟﺭﺌﻴﺴﺔ ﺍﻟﻴﻭﻡ
ﻓﻲ ﺤﻴﺎﺓ ﺍﻟﻤﺠﺘﻤﻌﺎﺕ ﺍﻟﻴﻭﻡ ،ﻤﺜل ﺍﻟﺩﻴﻤﻭﻗﺭﺍﻁﻴﺔ )ﺍﻟﺸﻭﺭﻯ( -ﺍﻟﻌﻭﻟﻤﺔ )ﺍﻟﻌﺎﻟﻤﻴﺔ( …
ﺃﻭ ﹰﻻ :ﺇﻋﺠﺎﺯ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻓﻲ ﺍﻟﺘﻌﺭﻴﻑ ﺒﺎﻟﻨﻔﺱ ﺍﻟﺒﺸﺭﻴﺔ
ﺃ -ﻤﻔﻬﻭﻡ ﺍﻟﻨﻔﺱ ﺍﻟﺒﺸﺭﻴﺔ
ﻙ ِﻟﹾﻠ ﻤﻠﹶﺎﺌِ ﹶﻜﺔِ ِﺇﻨﱢﻲ
ل ﺭﺒ ﻟﻘﺩ ﺤﺩﺩ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﺍﻟﻤﻜﻭﻨﺎﺕ ﺍﻷﺴﺎﺴﻴﺔ ﻟﻠﻨﻔﺱ ﺍﻟﺒﺸﺭﻴﺔِ﴿ :ﺇ ﹾﺫ ﻗﹶﺎ َ
ﻥ﴾]ﺹ.[٧٢-٧١: ﺠﺩِﻴ ﺕ ﻓِﻴ ِﻪ ﻤِﻥ ﺭﻭﺤِﻲ ﹶﻓ ﹶﻘﻌﻭﺍ ﹶﻟ ﻪ ﺴﺎ ِ
ﺨ ﹸ
ﺴﻭ ﻴﹸﺘ ﻪ ﻭﹶﻨ ﹶﻔ ﹾ
ﻥ * ﹶﻓِﺈﺫﹶﺍ
ﻕ ﺒﺸﹶﺭﹰﺍ ﻤِﻥ ﻁِﻴ ٍ
ﺨﹶﺎِﻟ ﹲ
٣ 2 XXl{A ,5 X{O}{A ~2008•¶ •¶ ,_°1429´{•æA ¨XB}O
~¶Zy{A ·EZw{A ßs ®•IZK{A `BOk¬A
ﺠﺎﺀ ﻓﻲ ﺘﻔﺴﻴﺭ ﻫﺫﻩ ﺍﻵﻴﺔ ﺃﻥ ﺍﷲ ﺨﻠﻕ ﻫﺫﺍ ﺍﻟﻜﺎﺌﻥ ﺍﻟﺒﺸﺭﻱ ﻤﻥ ﺍﻟﻁﻴﻥ .ﻜﻤﺎ ﺃﻥ ﺴﺎﺌﺭ
ﺍﻷﺤﻴﺎﺀ ﻓﻲ ﺍﻷﺭﺽ ﺨﻠﻘﺕ ﻤﻥ ﻁﻴﻥ ،ﻓﻤﻥ ﺍﻟﻁﻴﻥ ﻜل ﻋﻨﺎﺼﺭﻫﺎ ...ﻭﻤﻥ ﺍﻟﻁﻴﻥ ﻜل
ﻋﻨﺎﺼﺭ ﻫﺫﺍ ﺍﻟﻜﺎﺌﻥ ﺍﻟﺒﺸﺭﻱ ﻓﻴﻤﺎ ﻋﺩﺍ ﺘﻠﻙ ﺍﻟﻨﻔﺨﺔ ﺍﻟﻌﻠﻭﻴﺔ ﺍﻟﺘﻲ ﺠﻌﻠﺕ ﻤﻨﻪ ﺇﻨﺴﺎﻨﹰﺎ ٢.ﻭﺒﻨﺎ ﺀ
ﻋﻠﻴﻪ ﻴﻤﻜﻥ ﺍﻟﻘﻭل ﺒﺄﻥ ﺍﻹﻨﺴﺎﻥ ﻴﺘﻜﻭﻥ ﻤﻥ :ﻁﻴﻥ ﺍﻷﺭﺽ ﻭﻫﻭ ﻤﺎ ﻴﻌﺭﻑ ﺒﺎﻟﺠﺎﻨﺏ
"ﺍﻟﺒﻴﻭﻟﻭﺠﻲ" ،ﻭ"ﻨﻔﺨﺔ ﻤﻥ ﺭﻭﺡ ﺍﷲ" .ﻭﺒﺎﻟﻨﻅﺭ ﺇﻟﻰ ﻤﺩﻯ ﻤﻼﺀﻤﺔ ﻫﺫﺍ ﺍﻟﺘﻭﺼﻴﻑ ﻟﻠﻤﻜﻭﻥ
ﺍﻟﺒﺸﺭﻱ ﻤﻊ ﻤﻌﻁﻴﺎﺕ ﺍﻟﻌﻠﻡ ﺍﻟﺤﺩﻴﺙ ﻴﻼﺤﻅ:
-١ﺒﺎﻟﻨﺴﺒﺔ ﻟﻠﻤﻜﻭﻥ ﺍﻟﺒﻴﻭﻟﻭﺠﻲ )ﺍﻟﻁﻴﻥ(
ﻴﻘﻭل ﺍﻟﺘﺤﻠﻴل ﺍﻟﻤﺨﺘﺒﺭﻱ" :ﺇﻨﻪ ﻟﻭ ﺃﺭﺠﻌﻨﺎ ﺍﻹﻨﺴﺎﻥ ﺇﻟﻰ ﻋﻨﺎﺼﺭﻩ ﺍﻷﻭﻟﻴﺔ ،ﻟﻭﺠﺩﻨﺎﻩ ﺃﺸﺒﻪ
ﺒﻤﻨﺠﻡ ﺼﻐﻴﺭ ،ﻴﺸﺘﺭﻙ ﻓﻲ ﺘﺭﻜﻴﺒﻪ ﺤﻭﺍﻟﻲ ) (٢١ﻋﻨﺼﺭﺍﹰ ،ﺘﺘﻭﺯﻉ ﺒﺸﻜل ﺭﺌﻴﺴﻲ ﻋﻠﻰ:
-١ﺃﻜﺴﺠﻴﻥ ـ ﻫﻴﺩﺭﻭﺠﻴﻥ ﻋﻠﻰ ﺸﻜل ﻤﺎﺀ ﺒﻨﺴﺒﺔ )%٦٥ـ (%٧٠ﻤﻥ ﻭﺯﻥ ﺍﻟﺠﺴﻡ.
-٢ﻜﺭﺒﻭﻥ ،ﻭﻫﻴﺩﺭﻭﺠﻴﻥ ،ﻭﺃﻜﺴﺠﻴﻥ ،ﻭﺘﺸﻜل ﺃﺴﺎﺱ ﺍﻟﻤﺭﻜﺒﺎﺕ ﺍﻟﻌﻀﻭﻴﺔ ﻤﻥ
ﺴﻜﺭﻴﺎﺕ ﻭﺩﺴﻡ ،ﻭﺒﺭﻭﺘﻴﻨﺎﺕ ﻭﻓﻴﺘﺎﻤﻴﻨﺎﺕ ،ﻭﻫﺭﻤﻭﻨﺎﺕ ﺃﻭ ﺨﻤﺎﺌﺭ.
-٣ﻤﻭﺍﺩ ﺠﺎﻓﺔ ﻴﻤﻜﻥ ﺘﻘﺴﻴﻤﻬﺎ ﺇﻟﻰ:
ﺃ -ﺴﺕ ﻤﻭﺍﺩ ﻫﻲ :ﺍﻟﻜﻠﻭﺭ ،ﺍﻟﻜﺒﺭﻴﺕ ،ﺍﻟﻔﺴﻔﻭﺭ ،ﻭﺍﻟﻤﻨﻐﻨﺯﻴﻭﻡ ،ﻭﺍﻟﺒﻭﺘﺎﺴﻴﻭﻡ،
ﻭﺍﻟﺼﻭﺩﻴﻭﻡ ،ﻭﻫﻲ ﺘﺸﻜل )٦٠ـ (% ٨٠ﻤﻥ ﺍﻟﻤﻭﺍﺩ ﺍﻟﺠﺎﻓﺔ.
ﺏ -ﺴﺕ ﻤﻭﺍﺩ ﺒﻨﺴﺒﺔ ﺃﻗل ﻫﻲ :ﺍﻟﺤﺩﻴﺩ ،ﻭﺍﻟﻨﺤﺎﺱ ،ﻭﺍﻟﻴﻭﺩ ،ﻭﺍﻟﻤﻨﻐﻨﺯﻴﻭﻡ،
ﻭﺍﻟﻜﻭﺒﺎﻟﺕ ،ﻭﺍﻟﺘﻭﺘﻴﺎﺀ ،ﻭﺍﻟﻤﻭﻟﺒﻴﺩﻴﻭﻡ.
ﺕ -ﺴﺘﺔ ﻋﻨﺎﺼﺭ ﺒﺸﻜل ﺯﻫﻴﺩ ﻫﻲ :ﺍﻟﻔﻠﻭﺭ ،ﻭﺍﻷﻟﻤﻨﻴﻭﻡ ،ﻭﺍﻟﺒﻭﺭﻭﻥ،
ﻭﺍﻟﺴﻴﻠﻴﻨﻴﻭﻡ ،ﺍﻟﻜﺎﺩﻤﻴﻭﻡ ،ﻭﺍﻟﻜﺭﻭﻡ.
ﻭﻴﻼﺤﻅ ﺃﻥ ﻜل ﻫﺫﻩ ﺍﻟﻌﻨﺎﺼﺭ ﻤﻭﺠﻭﺩﺓ ﻓﻲ ﺘﺭﺍﺏ ﺍﻷﺭﺽ ،ﻭﻻ ﻴﺸﺘﺭﻁ ﺃﻥ ﺘﻜﻭﻥ
ﻜل ﻤﻜﻭﻨﺎﺕ ﺍﻟﺘﺭﺍﺏ ﺩﺍﺨﻠﺔ ﻓﻲ ﺘﺭﻜﻴﺏ ﺠﺴﻡ ﺍﻹﻨﺴﺎﻥ ،ﻓﻬﻨﺎﻙ ﺃﻜﺜﺭ ﻤﻥ ﻤﺌﺔ ﻋﻨﺼﺭ ﻓﻲ
٣
ﺍﻷﺭﺽ ﺒﻴﻨﻤﺎ ﻟﻡ ﻴﻜﺘﺸﻑ ﺴﻭﻯ ) (٢٢ﻋﻨﺼﺭﹰﺍ ﻓﻲ ﺘﺭﻜﻴﺏ ﺠﺴﻡ ﺍﻹﻨﺴﺎﻥ".
-٢ﺒﺎﻟﻨﺴﺒﺔ ﻟﻤﻜﻭﻥ "ﻨﻔﺨﺔ ﺍﻟﺭﻭﺡ"
ﻻ ﻟﻸﻤﺭ ﺍﻟﻨﺒﻭﻱ -ﺃﻥ ﻨﺨﻭﺽ ﻓﻲ ﺍﻟﺒﺤﺙ ﻓﻲ ﺭﻭﺡ ﺍﺒﺘﺩﺍﺀ؛ ﺇﻨﻨﺎ ﻨﺄﺒﻰ ﻷﻨﻔﺴﻨﺎ -ﺍﻤﺘﺜﺎ ﹰ
ﺍﷲ ﺃﻭ ﺫﺍﺕ ﺍﷲ ،ﺇﺫ ﺇﻥ ﻤﻭﻀﻭﻉ ﺍﻟﺭﻭﺡ ﻤﻥ ﺃﺼﻠﻪ ﻤﻐﻠﻕ ﺃﻤﺎﻡ ﺍﻟﻔﻜﺭ ﺍﻟﺒﺸﺭﻱ:
ﻻ
ﻥ َﺃ ﻤﺭِ ﺭﺒﻲ ﻭﻤﺎ ﺃُﻭﺘِﻴﺘﹸﻡ ﻤﻥ ﺍ ﹾﻟ ِﻌ ﹾﻠ ِﻡ ِﺇ ﱠ
ﺡ ِﻤ
ل ﺍﻟﺭﻭ ﺡ ﹸﻗ ِ
ﻥ ﺍﻟﺭﻭ ِ
ﻋِ
ﺴَﺄﻟﹸﻭ ﹶﻨﻙ
﴿ ﻭ ﻴ
ﻼ﴾]ﺍﻹﺴﺭﺍﺀ .[٨٥:ﻭﻟﻜﻥ ﻤﻥ ﺍﻟﻤﻤﻜﻥ ﺍﻻﺴﺘﺩﻻل ﻋﻠﻰ ﺁﺜﺎﺭ ﻫﺫﻩ ﺍﻟﺭﻭﺡ ﻤﻥ ﺨﻼل ﹶﻗﻠِﻴ ﹰ
ﺍﻟﻤﻼﺤﻅﺔ ﻟﺼﻔﺎﺕ ﺍﷲ ﺍﻟﺨﺎﻟﻕ ﻭﺼﻔﺎﺕ ﺍﻹﻨﺴﺎﻥ ﺍﻟﻤﺨﻠﻭﻕ) .ﻤﻊ ﺍﻟﺘﺄﻜﻴﺩ ﺃﻨﻪ ﻻ ﻤﺠﺎل
~2008•¶ •¶ ,_°1429´{•æA ¨XB}O 2 XXl{A ,5 X{O}{A ٤
(45 _ 1) Z}l} X}R} ·B}{a ®X}R
ﻟﺸﺒﻬﺔ "ﺍﻟﺤﻠﻭل ﻭﺍﻻﺘﺤﺎﺩ" ﺒﻴﻥ ﺍﻟﺨﺎﻟﻕ ﻭﺍﻟﻤﺨﻠﻭﻕ ،ﺘﻌﺎﻟﻰ ﺍﷲ ﻋﻥ ﺫﻟﻙ ﻋﻠﻭﹰﺍ ﻜﺒﻴﺭﹰﺍ( .ﻓﺎﷲ
ﺴﺒﺤﺎﻨﻪ ﻭﺘﻌﺎﻟﻰ "ﺍﻟﻌﻠﻴﻡ" ﻭ"ﺍﻟﺤﻜﻴﻡ" ﻭ"ﺍﻟﻘﺎﺩﺭ" ﻭ"ﺍﻟﻘﻭﻱ" ﻭ"ﺍﻟﻌﺯﻴﺯ" ﻭ"ﺍﻟﻤﺩﺒﺭ" ﻭ"ﺍﻟﻤﻜﻴﻥ"، ...
ﻓﻬﺫﻩ ﻭﻏﻴﺭﻫﺎ ﻤﻥ ﺼﻔﺎﺕ ﺍﻟﺨﺎﻟﻕ ﻭﻴﺘﻭﺠﺏ ﻋﻠﻰ ﺍﻹﻨﺴﺎﻥ ﺃﻥ ﻴﺘﺼﻑ ﺒﻬﺎ ﻜﻤﺎ ﺃﻤﺭﻩ ﺍﷲ
ﺴﺒﺤﺎﻨﻪ ﻭﺘﻌﺎﻟﻰ؛ ﺒﺄﻥ ﻴﻜﻭﻥ ﻫﺫﺍ ﺍﻹﻨﺴﺎﻥ ﺤﻜﻴﻤﹰﺎ ﻭﻗﺎﺩﺭﹰﺍ ﻭﻗﻭﻴﹰﺎ ﻭﻋﺯﻴﺯﹰﺍ ﻭﻤﺩﺒﺭﹰﺍ
ﻭﻤﺘﻤﻜﻨﹰﺎ ...ﺇﻨﻪ ﺨﻠﻴﻔﺔ ﺍﷲ ﻓﻲ ﺍﻷﺭﺽ.
ﻭﻤﻥ ﻫﻨﺎ ﻭﺒﻔﻀل ﻤﻴﺯﺘﻴﻥ ﺃﻋﻁﺎﻫﻤﺎ ﺍﷲ ﻟﻺﻨﺴﺎﻥ "ﻨﻔﺨﺔ ﺍﻟﺭﻭﺡ" ﻭ "ﺘﺴﺨﻴﺭ ﺍﻟﻜﻭﻥ
ﻑ ﻟﻠﺠﻤﻴﻊ ﻤﻥ ﺍﻜﺘﺸﺎﻓﺎﺕ
ﻟﻺﻨﺴﺎﻥ" ﺍﺴﺘﻁﺎﻉ ﺍﻹﻨﺴﺎﻥ ﺃﻥ ﻴﻔﻌل ﺍﻷﻋﺎﺠﻴﺏ ﻤﻤﺎ ﻫﻭ ﻤﻌﺭﻭ ﹲ
ﻭﺘﻘﻨﻴﺎﺕ ﺍﻟﻘﺭﻥ ﺍﻟﻌﺸﺭﻴﻥ ﻭﺍﻟﺤﺎﺩﻱ ﻭﺍﻟﻌﺸﺭﻴﻥ.
ﺏ -ﺍﻵﺜﺎﺭ ﺍﻟﻤﺘﺭﺘﺒﺔ ﻋﻠﻰ ﻫﺫﻩ ﺍﻟﻨﻅﺭﺓ ﻟﻺﻨﺴﺎﻥ
ﻥ
ﺤ ِﺭ ﻭﺭﺯ ﹾﻗﻨﹶﺎﻫﻡ ﻤ ﺤ ﻤﹾﻠﻨﹶﺎ ﻫ ﻡ ﻓِﻲ ﺍﹾﻟﺒ ﺭ ﻭﺍﹾﻟﺒ
.١ﺘﻜﺭﻴﻡ ﺍﻹﻨﺴﺎﻥ ﴿ :ﻭﹶﻟ ﹶﻘ ﺩ ﹶﻜ ﺭ ﻤﻨﹶﺎ ﺒﻨِﻲ ﺁ ﺩ ﻡ ﻭ
ﻼﺌِ ﹶﻜﺔِ
ﻼ"﴾]ﺍﻹﺴﺭﺍﺀ ﴿ ،[٧٠ :ﻭِﺇ ﹾﺫ ﹸﻗﹾﻠﻨﹶﺎ ﻟِﹾﻠﻤ ﹶ ﺨﹶﻠ ﹾﻘﻨﹶﺎ ﹶﺘ ﹾﻔﻀِﻴ ﹰ
ﻥ ﹶ ﻋﻠﹶﻰ ﹶﻜﺜِﻴ ٍﺭ ﻤ ﻤ
ﻀﹾﻠﻨﹶﺎ ﻫ ﻡ
ﺕ ﻭ ﹶﻓ ﻁﻴﺒﺎ ِ
ﺍﻟ ﱠ
ﺤﺴﻥِ ﹶﺘ ﹾﻘﻭِﻴ ٍﻡ﴾]ﺍﻟﺘﻴﻥ.[٤: ﻥ ﻓِﻲ َﺃ ﺨﹶﻠ ﹾﻘﻨﹶﺎ ﺍﹾﻟﺈِﻨﺴﺎ
ﺠﺩﻭﹾﺍ﴾]ﺍﻟﺒﻘﺭﺓ﴿ ،[٣٤:ﹶﻟ ﹶﻘ ﺩ ﹶ ﺴ ﺠﺩﻭﹾﺍ ﻵ ﺩ ﻡ ﹶﻓ
ﺴﺍ
ﺠﻤِﻴﻌﹰﺎ
ﺽ
ﺕ ﻭﻤﺎ ﻓِﻲ ﺍ ﹾﻟَﺄ ﺭ ِ ﺨ ﺭ ﹶﻟﻜﹸﻡ ﻤﺎ ﻓِﻲ ﺍﻟ
ﺴﻤﺎﻭﺍ ِ ﺴﱠ .٢ﺘﺴﺨﻴﺭ ﺍﻟﻜﻭﻥ ﻟﻺﻨﺴﺎﻥ ﴿ :ﻭ
ﻥ﴾ﺍﻟﺠﺎﺜﻴﺔ.[١٣: ﻥ ﻓِﻲ ﹶﺫﻟِﻙ ﻟﹶﺂﻴﺎﺕٍ ﱠﻟ ﹶﻘ ﻭﻡٍ ﻴ ﹶﺘ ﹶﻔ ﱠﻜﺭﻭ
ﻤ ﹾﻨ ﻪ ِﺇ
.٣ﺍﻟﺘﺤﺭﺭ ﺍﻟﻤﻁﻠﻕ ﻤﻥ ﺍﻟﻌﺒﻭﺩﻴﺔ ﻟﻐﻴﺭ ﺍﷲ ،ﺇﺫ ﺍﺨﺘﺹ ﺍﻟﺨﺎﻟﻕ ﺴﺒﺤﺎﻨﻪ ﺍﻟﺠﻥ ﻭﺍﻹﻨﺴﺎﻥ
ﻥ﴾ﺍﻟﺫﺍﺭﻴﺎﺕ ،[٥٦:ﻭﺤﺭﺭ ﺍﻹﻨﺴﺎﻥ ﻤﻥ ﺃﻱ ﺱ ِﺇﻟﱠﺎ ِﻟﻴ ﻌﺒ ﺩﻭ ِ
ﻥ ﻭﺍﹾﻟﺈِﻨ ﺠﺕ ﺍﹾﻟ ِ ﺨﹶﻠ ﹾﻘ ﹸ
ﻟﻌﺒﻭﺩﻴﺘﻪ ﴿ :ﻭﻤﺎ ﹶ
ﺴﹾﻠﻨﹶﺎ
ﻙ]﴾...ﻤﺤﻤﺩ ﴿ ،[١٩:ﻭﻤﺎ َﺃ ﺭ ﺴﹶﺘ ﹾﻐ ِﻔ ﺭ ِﻟﺫﹶﻨِﺒ ﻋﺒﻭﺩﻴﺔ ﻟﻐﻴﺭ ﺍﷲ﴿ :ﻓﹶﺎ
ﻋﹶﻠ ﻡ َﺃﻨﱠ ﻪ ﻟﹶﺎ ﺇِﹶﻟﻪِ ﺇﻟﱠﺎ ﺍﻟﻠﱠ ﻪ ﻭﺍ
ﻋﺒﺩﻭﻥِ﴾]ﺍﻷﻨﺒﻴﺎﺀ.[٢٥: ل ِﺇﻟﱠﺎ ﻨﹸﻭﺤِﻲ ﺇِﹶﻟ ﻴﻪِ َﺃﻨﱠ ﻪ ﻟﹶﺎ ﺇِﹶﻟﻪِ ﺇﻟﱠﺎ َﺃﻨﹶﺎ ﻓﹶﺎ ﻤِﻥ ﹶﻗ ﺒﻠِﻙ ﻤِﻥ ﺭﺴﻭ ٍ
.٤ﺍﻟﺘﻭﺍﺯﻥ ﺒﻴﻥ ﻤﻁﺎﻟﺏ ﺍﻟﺠﺴﺩ ﻭﺍﻟﺭﻭﺡ؛ ﻓﻘﺩ ﺸﺠﻊ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﺍﻹﻨﺴﺎﻥ ﻋﻠﻰ
ﺍﻻﻫﺘﻤﺎﻡ ﺒﻤﻁﺎﻟﺏ ﺍﻟﺠﺴﺩ )ﺍﻟﻐﺫﺍﺀ – ﺍﻟﺠﻨﺱ – ﺍﻟﺭﺍﺤﺔ ( ...ﻭﺘﻠﺒﻴﺘﻬﺎ ،ﻗﺎل ﺘﻌﺎﻟﻰ﴿ :ﻴﺎ ﺒﻨِﻲ
ل
ﺴ ِﺭﻓﹸﻭ ﹾﺍ]﴾...ﺍﻷﻋﺭﺍﻑ ﴿ ،[٣١:ﹸﻗ ْ ﻻ ﹸﺘ ﺸ ﺭﺒﻭ ﹾﺍ ﻭ ﹶ
ﺠ ٍﺩ ﻭ ﹸﻜﻠﹸﻭ ﹾﺍ ﻭﺍ ﹾ ﺴِﺨﺫﹸﻭ ﹾﺍ ﺯِﻴ ﹶﻨ ﹶﺘ ﹸﻜ ﻡ ﻋِﻨ ﺩ ﹸﻜلﱢ ﻤ ﺁ ﺩ ﻡ ﹸ
ﻥ ﺁ ﻤﻨﹸﻭ ﹾﺍ ﻓِﻲ
ل ﻫِﻲ ِﻟﱠﻠﺫِﻴ
ﻕ ﹸﻗ ْ
ﻥ ﺍﻟ ﺭ ﺯ ِ ﺕ ِﻤ ﻁ ﻴﺒﺎ ِﺨﺭﺝِ ﻟ ِﻌﺒﺎ ِﺩ ِﻩ ﻭﺍ ﹾﻟ ﱠ
ﻲ َﺃ ﹾ ﺤ ﺭ ﻡ ﺯِﻴ ﹶﻨ ﹶﺔ ﺍﻟﹼﻠ ِﻪ ﺍﱠﻟ ِﺘ
ﻥ ﻤ
ﻥ﴾]ﺍﻷﻋﺭﺍﻑ.[٣٢: ﺕ ﻟِ ﹶﻘ ﻭﻡٍ ﻴ ﻌﹶﻠﻤﻭ
ل ﺍﻵﻴﺎ ِ ﺼ ﹰﺔ ﻴ ﻭ ﻡ ﺍ ﹾﻟ ِﻘﻴﺎ ﻤ ِﺔ ﹶﻜ ﹶﺫﻟِﻙ ﹸﻨ ﹶﻔﺼُ
ﺤﻴﺎ ِﺓ ﺍﻟ ﺩ ﹾﻨﻴﺎ ﺨﹶﺎِﻟ
ﺍ ﹾﻟ
ﺝ -ﺍﻟﻤﻔﺎﺭﻗﺎﺕ ﺍﻟﻌﺠﻴﺒﺔ )ﺍﻟﻤﻨﺤﺭﻓﺔ( ﻓﻲ ﺘﺼﻭﺭﺍﺕ ﺍﻟﻨﻔﺱ ﺍﻟﺒﺸﺭﻴﺔ
ﺇﻥ ﻏﻴﺎﺏ ﺍﻟﻔﻬﻡ ﺍﻟﺤﻘﻴﻘﻲ ﻟﻁﺒﻴﻌﺔ ﺍﻹﻨﺴﺎﻥ ﺍﻟﻤﻌﻘﺩﺓ ﺠﻌل ﺍﻟﻔﻠﺴﻔﺎﺕ ﺍﻟﺒﺸﺭﻴﺔ ﻭﺘﻁﺒﻴﻘﺎﺘﻬﺎ
ﺘﺘﻴﻪ ﻭﺘﺘﻨﺎﻗﺽ ﺤﻴﺎل ﻫﺫﺍ ﺍﻹﻨﺴﺎﻥ ﺍﻟﺫﻱ ﻅﹸﻠﻡ ﺒﺈﺒﻌﺎﺩﻩ ﻋﻥ ﻤﻨﻬﺞ ﺍﷲ ﻭﺭﺸﺎﺩﻩ .ﻭﻨﺄﺨﺫ ﻋﺩﺩﹰﺍ
ﻤﻥ ﻫﺫﻩ ﺍﻟﺘﺼﻭﺭﺍﺕ:
٥ 2 XXl{A ,5 X{O}{A ~2008•¶ •¶ ,_°1429´{•æA ¨XB}O
~¶Zy{A ·EZw{A ßs ®•IZK{A `BOk¬A
~2008•¶ •¶ ,_°1429´{•æA ¨XB}O 2 XXl{A ,5 X{O}{A ٦
(45 _ 1) Z}l} X}R} ·B}{a ®X}R
• ﺠﺎﻥ ﺒﻭل ﺴﺎﺭﺘﺭ :ﻓﻲ ﺍﻟﻭﺠﻭﺩﻴﺔ ،ﻭﻜﻭﻟﻥ ﻭﻟﺴﻭﻥ ﻓﻲ ﺍﻟﻼﻤﻨﺘﻤﻲ :ﻴﺩﻋﻭﺍﻥ ﺇﻟﻰ
٦
ﺍﻟﻭﺠﻭﺩﻴﺔ ﻭﺍﻹﻟﺤﺎﺩ.
ﻭﺘﺄﺴﻴﺴﹰﺎ ﻋﻠﻰ ﻫﺫﺍ ﺍﻟﻤﻔﻬﻭﻡ ﻟﻺﻨﺴﺎﻥ ﻗﺎﻤﺕ ﺒﻌﺽ ﺤﺭﻜﺎﺕ ﺤﻘﻭﻕ ﺍﻹﻨﺴﺎﻥ-ﻭﻤﻥ
ﺨﻼل ﺍﻟﻤﺭﺠﻌﻴﺔ ﺍﻟﻔﻜﺭﻴﺔ ﺍﻟﺴﺎﺒﻘﺔ -ﻻ ﺘﻜﺎﺩ ﺘﻠﺘﻔﺕ ﺇﻟﻰ ﺍﻷﺒﻌﺎﺩ ﺍﻟﺭﻭﺤﻴﺔ ﻟﻺﻨﺴﺎﻥ ،ﺒل ﻻ
ﺘﻜﺎﺩ ﺘﻠﺘﻔﺕ ﺇﻟﻰ ﻫﺫﺍ ﺍﻹﻨﺴﺎﻥ ﺼﺎﺤﺏ ﺤﻘﻭﻕ ﺍﻹﻨﺴﺎﻥ ،ﻭﻻ ﺘﺭﻯ ﻓﻲ ﺍﻹﻨﺴﺎﻥ ﻭﺤﻘﻭﻕ
ﺍﻹﻨﺴﺎﻥ ﺴﻭﻯ ﻤﺠﻤﻭﻋﺔ ﻤﻥ ﺍﻟﻁﻠﺒﺎﺕ ﻭﺍﻟﺭﻏﺒﺎﺕ ﻭﺍﻟﺘﻁﻠﻌﺎﺕ ﺍﻟﺘﻲ ﺘﺤﻘﻕ ﻟﻺﻨﺴﺎﻥ
ﺍﺤﺘﻴﺎﺠﺎﺘﻪ ﺍﻟﻤﺎﺩﻴﺔ ﻭﺍﻟﺠﺴﺩﻴﺔ ﻭﻤﺤﺴﻨﺎﺘﻪ ﺍﻟﺴﻴﺎﺴﻴﺔ ﻭﺍﻟﻘﺎﻨﻭﻨﻴﺔ .ﻭﻤﺎ ﺩﺍﻡ ﻫﺫﺍ ﺍﻹﻨﺴﺎﻥ ﻗﺩ ﺘﻡ
ﺘﺠﺭﻴﺩﻩ ﻤﻥ ﺃﻱ ﺃﺼل ﺭﻭﺤﻲ ،ﻭﻤﻥ ﺃﻱ ﺒﻌﺩ ﺩﻴـﻨﻲ ،ﻭﻟﻡ ﺘﻌﺩ ﻓﻴﻪ ﻭﻻ ﻟﻪ ﺜﻭﺍﺒﺕ ﻭﻻ
ﻤﻘﺩﺴﺎﺕ ،ﻓﺈﻥ ﺤﻘﻭﻗﻪ ﻨﻔﺴﻬﺎ ﺘﺼﺒﺢ ﺨﺎﻀﻌـﺔ ﻟﻠﺘﻁﻭﻴﺭ ﻭﺍﻟﺘﻜﻴﻴﻑ ﺍﻟﻤﺴﺘﻤﺭ ﺒﻼ ﺤﺩﻭﺩ ﻭﻻ
ﻤﺤﺩﺩﺍﺕ .ﺍﻟﻤﻬﻡ ﻫﻭ ﺃﻥ ﺘﺴﺘﺠﻴﺏ ﻟﺭﻏﺒﺎﺕ ﺍﻹﻨﺴﺎﻥ ﻓﻲ ﺒﻌﺩﻩ ﺍﻟﻁﻴﻨﻲ .ﻭﻟﺫﻟﻙ ﺼﺩﺭﺕ
ﺍﻟﻨﺩﺍﺀﺍﺕ ﻭﺍﻟﺘﻭﺼﻴﺎﺕ ﻟﻼﻋﺘﺭﺍﻑ ﺒﺤﻕ ﺍﻟﺸﺫﻭﺫ ﺍﻟﺠﻨﺴﻲ ،ﻭﺒﺤﻕ ﺍﻟﺯﻭﺍﺝ ﺍﻟﻤﺜﻠﻲ ،ﻭﺒﺸﺭﻋﻴﺔ
ﺍﻷﺴﺭﺓ ﺍﻟﻨﺎﺸﺌﺔ ﻋﻨﻪ ،ﻭﺒﺎﻟﺤﻕ ﻓﻲ ﺇﺠﻬﺎﺽ ﺍﻷﺠﻨﺔ ﻭﻟﻭ ﻜﺎﻨﺕ ﻓﻲ ﺸﻬﺭﻫﺎ ﺍﻟﺘﺎﺴﻊ ﻭﺒﺩﻭﻥ
٧
ﺃﻱ ﻀﺭﻭﺭﺓ ،ﻭﺒﺎﻟﺤﻕ ﻓﻲ ﺘﻐﻴﻴﺭ ﺍﻟﺠﻨﺱ ﻤﻥ ﺫﻜﺭ ﻷﻨﺜﻰ ﻭﻤﻥ ﺃﻨﺜﻰ ﻟﺫﻜﺭ.
ﻭﺍﺴﺘﻨﺎﺩﹰﺍ ﻟﻨﻅﺭﻴﺔ ﺩﺍﺭﻭﻥ ﺃﻴﻀﺎﹰ ،ﻨﺸﺄ ﻋﻥ ﻫﺫﺍ ﺍﻟﻤﻔﻬﻭﻡ ﻟﻺﻨﺴﺎﻥ ﺇﻀﺭﺍﺭ ﺁﺨﺭ
ﺒﺎﻹﻨﺴﺎﻥ ،ﻓﺒﺎﻟﺭﻏﻡ ﻤﻥ ﺃﻥ ﺁﺭﺍﺀ ﺩﺍﺭﻭﻥ ﻜﺎﻨﺕ ﺘﻘﺘﺼﺭ ﻋﻠﻰ ﺍﻟﻌﺎﻟﻡ ﺍﻟﻁﺒﻴﻌﻲ ﺇﻻ ﺃﻨﻬﺎ
ﻼ ﻴﻌﺘﻘﺩ ﺴﺒﻨﺴﺭ ﺃﻥ ﻋﻤﻠﻴﺔ ﺍﺴﺘﺨﺩﻤﺕ ﻓﻲ ﺼﻴﺎﻏﺔ ﻨﻅﺭﻴﺎﺕ ﺍﺠﺘﻤﺎﻋﻴﺔ ﻭﺴﻴﺎﺴﻴﺔ .ﻓﻤﺜ ﹰ
ﺍﻻﻨﺘﺨﺎﺏ ﺍﻟﻁﺒﻴﻌﻲ ﺘﺴﺭﻱ ﺃﻴﻀﺎ ﻋﻠﻰ ﺍﻟﻤﺠﺘﻤﻊ ﺍﻹﻨﺴﺎﻨﻲ ﺍﻟﺫﻱ ﻴﺘﺴﻡ ﺒﻤﺒﺩﺃ "ﺍﻟﺒﻘﺎﺀ
ﻟﻸﺼﻠﺢ"؛ ﻓﺼﻭﺭ ﺍﻟﻤﺠﺘﻤﻊ ﻋﻠﻰ ﺃﻨﻪ ﺴﺎﺤﺔ ﻟﻨﺯﺍﻉ ﺍﻷﻓﺭﺍﺩ ﻟﻠﺒﻘﺎﺀ ،ﻓﻤﻥ ﻜﺎﻥ ﺃﻜﺜﺭ ﺘﻜﻴﻴﻔﹰﺎ
ﻟﻠﻁﺒﻴﻌﺔ ﺼﻌﺩ ﺇﻟﻰ ﺍﻟﻘﻤﺔ ﺒﻴﻨﻤﺎ ﻴﺴﻘﻁ ﺇﻟﻰ ﺍﻟﻘﺎﻉ ﻤﻥ ﻜﺎﻥ ﺃﻗل ﺘﻜﻴﻴﻔﹰﺎ .ﻭﻟﺫﺍ ﻓﺈﻥ ﺍﻟﺘﻔﺎﻭﺕ ﻓﻲ
ﺍﻟﺜﺭﻭﺓ ﻭﺍﻟﻭﻀﻊ ﺍﻻﺠﺘﻤﺎﻋﻲ ﻭﺍﻟﻨﻔﻭﺫ ﺍﻟﺴﻴﺎﺴﻲ ﺃﻤﺭ ﻁﺒﻴﻌﻲ ﻭﺤﺘﻤﻲ ﻴﺠﺏ ﺃﻻ ﺘﺤﺎﻭل
ﺍﻟﺤﻜﻭﻤﺎﺕ ﺍﻟﺘﺩﺨل ﻓﻴﻪ؛ ﻓﺩﻋﻡ ﻭﻤﺴﺎﻋﺩﺓ ﺍﻟﻔﻘﻴﺭ ﺃﻭ ﺍﻟﻌﺎﻁل ﺃﻭ ﺍﻟﻤﺤﺭﻭﻡ ﻫﻭ ﺘﺤ ٍﺩ ﻟﻠﻁﺒﻴﻌﺔ
ﻨﻔﺴﻬﺎ .ﻭﻤﺜﻠﻪ ﻗﺎﻡ ﻭﻟﻴﻡ ﺴﻤﻨﺭ- ،ﻭﻫﻭ ﺘﻠﻤﻴﺫ ﺴﺒﻨﺴﺭ -ﺒﻜل ﺠﺭﺃﺓ ﻴﻌﺒﺭ ﻋﻥ ﻫﺫﺍ ﺍﻟﺘﻔﻜﻴﺭ
٨
ﻋﺎﻡ ﺒﻘﻭﻟﻪ" :ﺍﻟﺴﻜﻴﺭ ﻓﻲ ﺍﻟﺒﺎﻟﻭﻋﺔ ﻫﻭ ﺍﻟﻤﻜﺎﻥ ﺍﻟﺫﻱ ﻴﺤﻕ ﺃﻥ ﻴﻜﻭﻥ ﻓﻴﻪ".
-٣ﺘﺸﻴﺅ ﺍﻹﻨﺴﺎﻥ ﺃﻭ )ﺍﻹﻨﺴﺎﻥ ﺍﻻﻗﺘﺼﺎﺩﻱ(
ﺍﻟﻁﻭﺭ ﺍﻷﺨﻴﺭ ﻓﻲ ﻤﻔﻬﻭﻡ ﺍﻟﺤﻀﺎﺭﺓ ﺍﻟﻐﺭﺒﻴﺔ ﻟﻺﻨﺴﺎﻥ ﻫﻭ ﺘﺤﻭﻴﻠﻪ ﺇﻟﻰ ﻜﺎﺌﻥ ﺍﻗﺘﺼﺎﺩﻱ،
ﻜﺄﻱ ﺴﻠﻌﺔ ﺃﻭ ﺁﻟﺔ ﺃﻭ ﺨﺩﻤﺔ ﻴﺘﻡ ﺘﺩﺍﻭﻟﻬﺎ ﻓﻲ ﺍﻟﺴﻭﻕ ،ﻭﻫﻭ ﻤﺎ ﻋﺒﺭ ﻋﻨﻪ ﺍﻟﻤﻔﻜﺭ ﺍﻷﻤﻴﺭﻜﻲ
ﻓﺭﺍﻨﺴﻴﺱ ﻓﻭﻜﻭﻴﺎﻤﺎ -ﻓﻲ ﺤﻭﺍﺭ ﺃﺠﺭﺍﻩ ﻤﻌﻪ ﻋﺒﺩ ﺍﻟﻭﻫﺎﺏ ﺍﻟﻤﺴﻴﺭﻱ ،ﻭﻨﹸﺸﺭ ﺒﺎﻹﻨﺠﻠﻴﺯﻴﺔ ﻓﻲ
ﻼ :ﺍﻟﺘﺤﺩﻴﺙ ﺍﻟﻐﺭﺒﻲ ﻴﻘﻭﻡ ﻋﻠﻰ ﻤﻴﺘﺎﻓﻴﺯﻴﻘﻴﺎ ﺍﻟﻜﻤﻭﻥ ﺍﻟﺘﻲ ﺘﻨﻔﻲ ﺼﺤﻴﻔﺔ ﺍﻷﻫﺭﺍﻡ ﻭﻴﻜﻠﻲ -ﻗﺎﺌ ﹰ
ﻤﻘﺩﺭﺓ ﺍﻹﻨﺴﺎﻥ ﻋﻠﻰ ﺘﺠﺎﻭﺯ ﻗﻭﺍﻨﻴﻥ ﺍﻟﻤﺎﺩﺓ ﻭﺤﺘﻤﻴﺎﺘﻬﺎ ،ﺤﻴﺙ ﻴﻨﻅﺭ ﺇﻟﻰ ﺍﻟﻌﺎﻟﻡ ﺒﺎﻋﺘﺒﺎﺭﻩ ﻤﻜﺘﻔﻴﹰﺎ
٧ 2 XXl{A ,5 X{O}{A ~2008•¶ •¶ ,_°1429´{•æA ¨XB}O
~¶Zy{A ·EZw{A ßs ®•IZK{A `BOk¬A
ﺒﺫﺍﺘﻪ ،ﻭﻴﺤﺭﻙ ﺫﺍﺘﻪ ﻭﻴﺤﻭﻱ ﺩﺍﺨﻠﻪ ﻤﺎ ﻴﻜﻔﻲ ﻟﺘﻔﺴﻴﺭﻩ ،ﻭﺃﻥ ﺍﻟﻘﻭﺍﻨﻴﻥ ﺍﻟﻜﺎﻤﻨﺔ ﻓﻲ ﺍﻟﻁﺒﻴﻌﺔ ﺘﻜﻔﻲ
ﻜﺄﺴﺎﺱ ﻟﺘﻔﺴﻴﺭ ﻜل ﻤﻥ ﺍﻹﻨﺴﺎﻥ ﻭﺍﻟﻁﺒﻴﻌﺔ ،ﻭﻫﺫﺍ ﻫﻭ ﺃﺴﺎﺱ ﺍﻟﻌﻘﻼﻨﻴﺔ ﺍﻟﻐﺭﺒﻴﺔ.
ﻭﻓﻲ ﻫﺫﺍ ﺍﻹﻁﺎﺭ ﻓﺈﻥ ﺍﻟﻘﻭﺍﻨﻴﻥ ﺍﻟﻁﺒﻴﻌﻴﺔ ﺍﻟﻤﺎﺩﻴﺔ ﻟﻺﻨﺴﺎﻥ )ﺒﻴﺌﺘﻪ ﺍﻟﻤﺎﺩﻴﺔ ،ﻏﺩﺩﻩ ،ﺠﻬﺎﺯﻩ
ﺍﻟﻬﻀﻤﻲ( ﻫﻲ ﺍﻟﺘﻲ ﺘﺤﺩﺩ ﺩﻭﺍﻓﻌﻪ ﻭﺴﻠﻭﻜﻪ .ﻭﻨﺘﻴﺠﺔ ﻟﻬﺫﺍ ،ﺒﺩﺃ ﺘﻌﺭﻴﻑ ﺍﻹﻨﺴﺎﻥ ﻻ ﺤﺴﺏ ﺍﺤﺘﻴﺎﺠﺎﺘﻪ
ﻭﺭﻏﺒﺘﻪ ﻓﻲ ﺍﻟﺘﺠﺎﻭﺯ ،ﺃﻱ ﺤﺴﺏ ﺘﺭﻜﻴﺒﻴﺘﻪ ﺍﻹﻨﺴﺎﻨﻴﺔ ،ﺒل ﺤﺴﺏ ﻗﻭﺍﻨﻴﻥ ﺍﻟﻁﺒﻴﻌﺔ ﺍﻟﺒﺴﻴﻁﺔ.
ﻭﻫﺫﺍ ﻫﻭ ﺴﺒﺏ ﻤﺭﻜﺯﻴﺔ ﻨﻤﻭﺫﺝ ﺍﻟﻌﻠﻡ ﺍﻟﻁﺒﻴﻌﻲ ﺃﻭ ﺍﻟﻔﻴﺯﻴﺎﺌﻲ ﺍﻟﺫﻱ ﻴﻔﺘﺭﺽ ﻤﺴﺒﻘﹰﺎ ﺃﻥ
ﺍﻹﻨﺴﺎﻥ ﻜﺎﺌﻥ ﻁﺒﻴﻌﻲ ﻤﺎﺩﻱ .ﻫﺫﺍ ﺍﻹﻨﺴﺎﻥ ﻋﻠﻰ ﺍﻟﻤﺴﺘﻭﻯ ﺍﻻﺠﺘﻤﺎﻋﻲ ﻴﺘﺭﺠﻡ ﻨﻔﺴﻪ ﺇﻟﻰ
ﺍﻹﻨﺴﺎﻥ ﺍﻻﻗﺘﺼﺎﺩﻱ )ﺁﺩﻡ ﺴﻤﻴﺙ ﻭﻤﺎﺭﻜﺱ( ﻭﺍﻹﻨﺴﺎﻥ ﺍﻟﺠﺴﻤﺎﻨﻲ )ﻓﺭﻭﻴﺩ(.
ﻭﺍﻟﻌﺎﻟﻡ ﺍﻟﺫﻱ ﺃﺴﺴﻪ ﺍﻟﺘﺤﺩﻴﺙ ﺍﻟﻐﺭﺒﻲ ﻗﺎﻡ ﻋﻠﻰ ﻫﺫﺍ ﺍﻟﺘﺼﻭﺭ ﻟﻺﻨﺴﺎﻥ .ﻭﺃﻨﺎ )ﻓﻭﻜﻭﻴﺎﻤﺎ( ﻻ
ﺃﺸﻴﺭ ﻫﻨﺎ ﺇﻟﻰ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻐﺭﺒﻴﺔ ﻜﻜل ،ﻭﻟﻜﻥ ﺇﻟﻰ ﻤﺎ ﺃﻁﻠﻕ ﻋﻠﻴﻪ "ﺍﻟﻨﻤﻭﺫﺝ ﺍﻟﻔﻌﺎل" ﺃﻱ ﺍﻟﻨﻤﻭﺫﺝ
ﺍﻟﺫﻱ ﻴﻤﺜل ﺨﻠﻔﻴﺔ ﺍﻟﻘﺭﺍﺭﺍﺕ ﺍﻟﻤﺘﻌﻴﻨﺔ ،ﺍﻟﺴﻴﺎﺴﻴﺔ ﻭﺍﻟﻌﺴﻜﺭﻴﺔ ﻭﺍﻻﻗﺘﺼﺎﺩﻴﺔ.
ﻭﻗﺩ ﺘﻨﺒﺄ ﻤﺎﻜﺱ ﻓﻴﺒﺭ ﺒﺄﻥ ﺍﻟﺤﺩﺍﺜﺔ ﺍﻟﻐﺭﺒﻴﺔ ﺴﺘﺤﻭل ﺍﻟﻤﺠﺘﻤﻊ ﺇﻟﻰ ﻤﺎ ﻴﺸﺒﻪ ﺍﻟﻤﺼﻨﻊ،
ﻭﺴﺘﻠﻘﻲ ﺒﺎﻹﻨﺴﺎﻥ ﻓﻲ ﻗﻔﺹ ﺤﺩﻴﺩﻱ ،ﺤﻴﺙ ﻜل ﺸﻲﺀ ﻤﺭﺍﻗﺏ ﻭﺘﺤﺕ ﺍﻟﺴﻴﻁﺭﺓ ﻭﻤﺤﺴﻭﺏ
ﺒﺩﻗﺔ ﻭﺤﻴﺙ ﻴﺴﺘﺨﺩﻡ ﺍﻹﻨﺴﺎﻥ ﻜﺄﺩﺍﺓ .ﻭﺘﻌﻤل ﺍﻟﺸﺭﻜﺎﺕ ﻤﺘﻌﺩﺩﺓ ﺍﻟﺠﻨﺴﻴﺎﺕ ﻭﺍﻟﺒﻨﺘﺎﻏﻭﻥ ﻓﻲ ﺇﻁﺎﺭ
ﺴﻭﻕ "ﻋﺎﻟﻤﻴﺔ" ﻻ ﺘﺨﺘﻠﻑ ﻋﻥ ﻗﻔﺹ ﻓﻴﺒﺭ ﺍﻟﺤﺩﻴﺩﻱ ،ﺴﻭﻕ ﺍﻹﻨﺴﺎﻥ ﺫﻱ ﺍﻟﺒﻌﺩ ﺍﻟﻭﺍﺤﺩ.
ﻭﻴﻘﻭل :ﺇﻥ ﺼﻭﺭﺓ ﺇﻨﺴﺎﻥ ﻤﺨﺘﻠﻑ ﻋﻥ ﺍﻹﻨﺴﺎﻥ ﺍﻟﺫﻱ ﺭﻭﺝ ﻟﻪ ﺍﻟﺘﺤﺩﻴﺙ ﺍﻟﻐﺭﺒﻲ،
ﻭﺘﻁﻭﻴﺭ ﺭﺅﻴﺔ ﺘﺤﺩﻴﺜﻴﺔ ﺃﺨﺭﻯ ﻻ ﺘﺅﺩﻱ ﺇﻟﻰ ﺍﻟﺘﺸﻴﺅ ﻭﺍﻟﺘﺤﻭل ﺇﻟﻰ ﺴﻠﻌﺔ ﻭﺘﺭﻯ ﺃﻥ ﺍﻟﻌﻠﻭﻡ
ﺍﻟﻁﺒﻴﻌﻴﺔ ﻏﻴﺭ ﻤﻨﺎﺴﺒﺔ ﻟﻺﺤﺎﻁﺔ ﺒﺘﺭﻜﻴﺒﻴﺔ ﺍﻹﻨﺴﺎﻥ ﻴﻤﺜل ﺘﻬﺩﻴﺩﹰﺍ ﺤﻘﻴﻘﻴﹰﺎ ،ﻷﻥ ﻫﺫﻩ ﺍﻟﺼﻭﺭﺓ
ﺍﻟﺠﺩﻴﺩﺓ ﻟﻺﻨﺴﺎﻥ ﻻ ﻴﻤﻜﻥ ﺍﺴﺘﻴﻌﺎﺒﻬﺎ ﺩﺍﺨل ﺍﻟﻤﻌﺎﻴﻴﺭ ﺍﻟﻌﻘﻼﻨﻴﺔ ﺍﻟﺘﻜﻨﻭﻟﻭﺠﻴﺔ ﻭﺍﻟﺘﺭﺸﻴﺩ
ﺍﻟﻤﻨﻔﺼل ﻋﻥ ﺍﻟﻘﻴﻤﺔ .ﻭﻟﺫﺍ ﻓﺈﻥ ﺍﻟﺘﺤﺩﻴﺙ ﺍﻟﺫﻱ ﻴﺤﺎﻭل ﺒﻌﺽ ﺍﻹﺴﻼﻤﻴﻴﻥ ﺘﻁﻭﻴﺭﻩ ﺒﻁﺭﺡ
ﻻ ﻻ ﻴﻤﻜﻥ ﺭﺩﻩ )ﺃﻱ ﺍﻹﻨﺴﺎﻥ( ﺇﻟﻰ ﻤﺎ ﻫﻭ ﺃﺩﻨﻰ ﻓﻜﺭﺓ ﺍﻹﻨﺴﺎﻥ ﺒﺎﻋﺘﺒﺎﺭﻩ ﻜﺎﺌﻨﹰﺎ ﺤﺭﹰﺍ ﻤﺴﺌﻭ ﹰ
ﻤﻨﻪ ﺃﻱ ﺍﻟﻤﺎﺩﺓ ،ﺒﻤﻌﻨﻰ ﺃﻨﻪ ﻜﺎﺌﻥ ﻗﺎﺩﺭ ﻋﻠﻰ ﺘﺠﺎﻭﺯ ﺍﻟﺴﻁﺢ ﺍﻟﻤﺎﺩﻱ ﻭﺍﻟﺤﺘﻤﻴﺎﺕ ﺍﻟﻤﺎﺩﻴﺔ
ﻭﺒﺎﻟﺘﺎﻟﻲ ﻻ ﻴﻤﻜﻥ ﺍﻟﺘﻨﺒﺅ ﺒﺒﻌﺽ ﺠﻭﺍﻨﺏ ﺴﻠﻭﻜﻪ ،ﻭﻋﻠﻴﻪ ﻻ ﻴﻤﻜﻥ ﺍﺴﺘﻐﻼﻟﻪ ﺘﻤﺎﻤﺎ
٩
ﻭﺍﺴﺘﺨﺩﺍﻤﻪ ﻜﺄﺩﺍﺓ ،ﻴﻌﺘﺒﺭ ﺘﻬﺩﻴﺩﹶﺍ ﻟﻠﻐﺭﺏ.
ﺩ -ﻤﺤﺼﻠﺔ ﻤﻔﻬﻭﻡ ﺍﻟﻨﻔﺱ ﺍﻟﺒﺸﺭﻴﺔ ﻭﺁﺜﺎﺭﻫﺎ
.١ﺍﻹﻨﺴﺎﻥ ﻟﻴﺱ ﺒﺤﻴﻭﺍﻥ ﻭﻟﻴﺱ ﺒﺈﻟﻪ ﻭﻟﻴﺱ ﺨﻠﻴﻁﹰﺎ ﻤﻥ ﺍﻻﺜﻨﻴﻥ ،ﺒل ﻫﻭ "ﻤﺭﻜﺏ" ﻤﻥ
ﻁﻴﻥ ﻭﺭﻭﺡ ﺒﺎﻟﻤﻌﻨﻰ ﺍﻟﻜﻴﻤﻴﺎﺌﻲ ﻟﻠﻤﺭﻜﺏ ،ﻭﻨﺘﺞ ﻋﻥ ﺫﻟﻙ ﻜﺎﺌﻥ ﺠﺩﻴﺩ ﻴﺨﺘﻠﻑ ﻓﻲ ﺘﻜﻭﻴﻨﻪ
ﻋﻥ ﻋﻨﺼﺭﻴﻪ ﺍﻷﺼﻠﻴﻴﻥ.
~2008•¶ •¶ ,_°1429´{•æA ¨XB}O 2 XXl{A ,5 X{O}{A ٨
(45 _ 1) Z}l} X}R} ·B}{a ®X}R
٩ 2 XXl{A ,5 X{O}{A ~2008•¶ •¶ ,_°1429´{•æA ¨XB}O
~¶Zy{A ·EZw{A ßs ®•IZK{A `BOk¬A
~2008•¶ •¶ ,_°1429´{•æA ¨XB}O 2 XXl{A ,5 X{O}{A ١٠
(45 _ 1) Z}l} X}R} ·B}{a ®X}R
ﻭﺃﻫﻤﻴﺔ ﺍﻟﺘﺭﺒﻴﺔ ﺍﻟﻔﻜﺭﻴﺔ ﺃﻨﻬﺎ ﺘﺯﻴﺩ ﻤﻥ ﻗﺩﺭﺍﺕ ﺍﻟﻔﺭﺩ ﻋﻠﻰ ﺍﻹﺩﺭﺍﻙ ﻭﺍﻟﺘﻜﻴﻑ ﻭﺘﻘﺒل
ﻻ ﻟﻨﻤﻭ ﺍﻟﺫﻜﺎﺀ ﻭﺍﺭﺘﻔﺎﻉ ﻤﻌﺩﻻﺘﻪ ﺒﺤﻴﺙ ﺇﻥ ﺍﻟﺤﻘﺎﺌﻕ ﻭﺍﻟﻘﻴﺎﻡ ﺒﺎﻟﻭﺍﺠﺒﺎﺕ ﻜﻤﺎ ﺃﻨﻬﺎ ﺘﻬﻴﺊ ﻤﺠﺎ ﹰ
ﺍﻟﺸﺨﺹ ﺍﻟﺫﻜﻲ ﻴﻜﻭﻥ ﺃﻗل ﻋﺭﻀﺔ ﻟﻠﻤﺸﻜﻼﺕ ﺍﻟﺘﻲ ﺘﺩﻓﻊ ﺇﻟﻰ ﺍﻻﻨﺤﺭﺍﻑ ﺃﻭ ﺍﻟﺠﺭﻴﻤﺔ؛ ﻷﻥ
ﻗﻭﺓ ﻋﻘﻠﻪ ﻴﻨﺒﻬﻪ ﺇﻟﻰ ﺍﻟﻁﺭﻴﻕ ﺍﻟﻘﻭﻴﻤﺔ ﻭﺍﻟﻨﺘﺎﺌﺞ ﺍﻟﻤﺘﺭﺘﺒﺔ ﻋﻠﻰ ﺍﻻﻨﺤﺭﺍﻑ ﺍﻟﺴﻠﻭﻜﻲ ،ﻭﻋﻥ
ﻁﺭﻴﻕ ﺍﻟﺘﺭﺒﻴﺔ ﺍﻟﻔﻜﺭﻴﺔ ﺘﺤﺼل ﺍﻟﻘﻨﺎﻋﺔ ﺍﻟﺘﻲ ﺘﺠﻌل ﺍﻟﻔﺭﺩ ﻤﺘﻤﺴﻜﹰﺎ ﺒﺎﻟﺨﻴﺭ ﻷﻨﻪ ﺨﻴﺭ ﻤﺒﺘﻌﺩﹰﺍ
ﻋﻥ ﺍﻟﺸﺭ ﻷﻨﻪ ﺸﺭ ،ﻭﺃﻨﻪ ﻻ ﺘﻌﺎﺭﺽ ﺒﻴﻥ ﻤﺎ ﻴﻘﺭﺭﻩ ﺍﻟﻤﻨﻁﻕ ﻭﺍﻟﻌﻘل ﻭﻤﺎ ﻴﻁﺎﻟﺏ ﺒﻪ ﺍﻟﻤﺭﺀ
17
ﺩﻴﻨﻴﹰﺎ ﻤﻥ ﺍﻻﻟﺘﺯﺍﻡ ﺒﺴﻠﻭﻙ ﺃﺨﻼﻗﻲ ﺜﺎﺒﺕ ﻭﻤﻌﺭﻭﻑ ﻓﻲ ﺤﻴﺎﺘﻪ.
ﻭﻗﺩ ﺍﻫﺘﻡ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﺍﻫﺘﻤﺎﻤﹰﺎ ﺨﺎﺼﹰﺎ ﺒﺎﻟﺘﺭﺒﻴﺔ ﺍﻟﻔﻜﺭﻴﺔ ،ﺇﺫ ﻭﺭﺩﺕ ﻜﻠﻤﺔ ﺍﻟﻔﻜﺭ
ﻻ ﻭﺤﺎﺜﹰﺎ ﺇﺸﻐﺎل ﺍﻟﻔﻜﺭ ﻓﻲ ﺸﺘﻰ ﺍﻟﻤﺠﺎﻻﺕ
ﻭﻤﺸﺘﻘﺎﺘﻬﺎ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ) (١٨ﻤﺭﺓ ،ﻤﺘﻨﺎﻭ ﹰ
ﺍﻟﻤﺘﻌﻠﻘﺔ ﺒﺤﻴﺎﺓ ﺍﻹﻨﺴﺎﻥ:
ﻻ ﹶﻨﺫِﻴ ﺭ
ﻥ ﻫ ﻭ ِﺇ ﱠ
ﺠ ﱠﻨ ٍﺔ ِﺇ
ﺤ ِﺒﻬِﻡ ﻤﻥ ِ -١ﺍﻷﺩﻴﺎﻥ ﻭﺍﻟﺭﺴﺎﻻﺕَ﴿ :ﺃﻭﹶﻟ ﻡ ﻴ ﹶﺘ ﹶﻔ ﱠﻜﺭﻭ ﹾﺍ ﻤﺎ ِﺒﺼﺎ ِ
ﺤ ﺩ ٍﺓ ﺃَﻥ ﹶﺘﻘﹸﻭﻤﻭﺍ ِﻟﱠﻠ ِﻪ ﻤ ﹾﺜﻨﹶﻰ ﻭ ﹸﻓﺭﺍﺩﻯ ﹸﺜﻡ ﻅﻜﹸﻡ ِﺒﻭﺍ ِ ﻋﹸل ِﺇ ﱠﻨﻤﺎ َﺃ ِﻥ﴾]ﺍﻷﻋﺭﺍﻑ ﴿ ،[١٨٤:ﹸﻗ ْ ﻤﺒِﻴ
ﺸﺩِﻴ ٍﺩ﴾]ﺴﺒﺄ.[٤٦: ﺏ ﹶ ﻋﺫﹶﺍ ٍ
ﻱ ﻥ ﻴ ﺩ
ﻥ ﻫ ﻭ ِﺇﻟﱠﺎ ﹶﻨﺫِﻴ ﺭ ﱠﻟﻜﹸﻡ ﺒ ﻴ
ﺠ ﱠﻨ ٍﺔ ِﺇ
ﺤ ِﺒﻜﹸﻡ ﻤﻥ ِ
ﹶﺘ ﹶﺘ ﹶﻔ ﱠﻜﺭﻭﺍ ﻤﺎ ِﺒﺼﺎ ِ
ﻁ ِﺒ ِﻪ ﺨ ﹶﺘﹶﻠ ﹶ
ﺴﻤﺎ ِﺀ ﻓﹶﺎ ﹾﻥ ﺍﻟ ﺤﻴﺎ ِﺓ ﺍﻟ ﺩ ﹾﻨﻴﺎ ﹶﻜﻤﺎﺀ ﺃَﻨ ﺯ ﹾﻟﻨﹶﺎ ﻩ ِﻤ
ل ﺍ ﹾﻟ -٢ﺍﻟﻭﺠﻭﺩ ﻭﺍﻟﻔﻠﺴﻔﺔِ﴿ :ﺇ ﱠﻨﻤﺎ ﻤ ﹶﺜ ُ
ﻥﻅ ﺕ ﻭ ﹶ ﺨ ﺭ ﹶﻓﻬﺎ ﻭﺍ ﺯ ﻴ ﹶﻨ ﹾﺽ ﺯ ﹾﻷ ﺭ ﺕﺍَ ﺨ ﹶﺫ ِ
ﻰ ِﺇﺫﹶﺍ َﺃ ﹶﺤ ﱠﺘ
ﻷ ﹾﻨﻌﺎ ﻡ ﺱ ﻭﺍ َ ل ﺍﻟﻨﱠﺎ ﻷ ﺭﺽِ ِﻤﻤﺎ ﻴ ْﺄ ﹸﻜ ُ ﺕﺍَ ﹶﻨﺒﺎ ﹸ
ﻷ ﻤﺱِ ﺤﺼِﻴﺩﹰﺍ ﹶﻜﺄَﻥ ﱠﻟ ﻡ ﹶﺘ ﹾﻐﻥ ﺒِﺎ َ ﻋﹶﻠ ﻴﻬﺎ َﺃﺘﹶﺎﻫﺎ َﺃ ﻤ ﺭﻨﹶﺎ ﹶﻟ ﻴﻼﹰ َﺃ ﻭ ﹶﻨﻬﺎﺭﺍﹰ ﹶﻓﺠﻌ ﹾﻠﻨﹶﺎﻫﺎ َﺃ ﻫﹸﻠﻬﺎ َﺃﱠﻨ ﻬ ﻡ ﻗﹶﺎ ِﺩﺭﻭﻥ
ﻕ ﺍﻟﱠﻠ ﻪ ﺨﹶﻠ ﹶﺴ ِﻬ ﻡ ﻤﺎ ﹶ ﻥ﴾]ﻴﻭﻨﺱَ﴿ ،[٢٤:ﺃﻭﹶﻟ ﻡ ﻴ ﹶﺘ ﹶﻔ ﱠﻜﺭﻭﺍ ﻓِﻲ ﺃَﻨ ﹸﻔ ِ ﺕ ﻟِ ﹶﻘ ﻭﻡٍ ﻴ ﹶﺘ ﹶﻔ ﱠﻜﺭﻭ ل ﺍﻵﻴﺎ ِ ﹶﻜ ﹶﺫﻟِﻙ ﹸﻨ ﹶﻔﺼُ
ﺱ ﺒِﻠِﻘﹶﺎﺀ ﺭ ﺒ ِﻬ ﻡ ﻥ ﺍﻟﻨﱠﺎ ِ ﻥ ﹶﻜﺜِﻴﺭﺍﹰ ﻤ ﺴﻤﻰ ﻭِﺇ ﻕ ﻭَﺃﺠلٍ ﻤ ﺤﱢ ﺽ ﻭﻤﺎ ﺒ ﻴ ﹶﻨ ﻬﻤﺎ ِﺇﻟﱠﺎ ﺒِﺎ ﹾﻟ ﺕ ﻭﺍ ﹾﻟَﺄ ﺭ
ﺴﻤﺎﻭﺍ ِ ﺍﻟ
ﹶﻟﻜﹶﺎ ِﻓﺭﻭﻥ]﴾ﺍﻟﺭﻭﻡ.[٨:
ل ﻓِﻴ ِﻬﻤﺎ ِﺇ ﹾﺜ ﻡ ﹶﻜﺒِﻴ ﺭ ﻭ ﻤﻨﹶﺎ ِﻓ ﻊﺴ ِﺭ ﹸﻗ ْﺨ ﻤ ِﺭ ﻭﺍ ﹾﻟ ﻤ ﻴ ِ
ﻥ ﺍ ﹾﻟ ﹶ
ﻋِ
ﺴَﺄﻟﹸﻭ ﹶﻨﻙ
-٣ﺍﻟﺘﺸﺭﻴﻊ ﻭﺍﻟﻘﺎﻨﻭﻥ ﴿ :ﻴ
ﻥ ﺍﻟﻠﹼ ﻪ ﹶﻟﻜﹸ ﻡ ل ﺍ ﹾﻟ ﻌ ﹾﻔ ﻭ ﹶﻜ ﹶﺫﻟِﻙ ﻴﺒ ﻴ
ﻥ ﹸﻗ ِ ﺴَﺄﻟﹸﻭ ﹶﻨﻙ ﻤﺎﺫﹶﺍ ﻴﻨ ِﻔﻘﹸﻭ
ﺱ ﻭِﺇ ﹾﺜ ﻤ ﻬﻤﺎ َﺃ ﹾﻜ ﺒ ﺭ ﻤِﻥ ﱠﻨ ﹾﻔ ِﻌ ِﻬﻤﺎ ﻭ ﻴ ﻟِﻠﻨﱠﺎ ِ
ﻥ﴾]ﺍﻟﺒﻘﺭﺓ.[٢١٩: ﺕ ﹶﻟ ﻌﱠﻠ ﹸﻜ ﻡ ﹶﺘ ﹶﺘ ﹶﻔ ﱠﻜﺭﻭ
ﺍﻵﻴﺎ ِ
ﻲ ﻭَﺃ ﹾﻨﻬﺎﺭﺍﹰ ﻭﻤِﻥ ﹸﻜلﱢﺴ ل ﻓِﻴﻬﺎ ﺭﻭﺍ ِﻷ ﺭﺽ ﻭﺠﻌَ -٤ﺍﻟﻌﻠﻭﻡ ﺍﻟﻁﺒﻴﻌﻴﺔ﴿ :ﻭ ﻫ ﻭ ﺍﱠﻟﺫِﻱ ﻤ ﺩ ﺍ َ
ﻥ ﻓِﻲ ﹶﺫﻟِﻙ ﻟﹶﺂﻴﺎﺕٍ ﱢﻟ ﹶﻘ ﻭﻡٍ ل ﺍﻟﱠﻨﻬﺎ ﺭ ِﺇ ﻥ ﻴ ﹾﻐﺸِﻲ ﺍﻟﱠﻠ ﻴ َ ﻥ ﺍ ﹾﺜ ﹶﻨ ﻴ ِﺠ ﻴ ِ
ل ﻓِﻴﻬﺎ ﺯ ﻭ ﺕ ﺠﻌَ ﺍﻟ ﱠﺜ ﻤﺭﺍ ِ
ﺏ ﻭﻤِﻥ ﹸﻜلﱢ ﻋﻨﹶﺎ
ﻷل ﻭﺍ َ ﻥ ﻭﺍﻟ ﱠﻨﺨِﻴ َﻉ ﻭﺍﻟ ﺯ ﻴﺘﹸﻭ ﺕ ﹶﻟﻜﹸﻡ ِﺒ ِﻪ ﺍﻟ ﺯ ﺭ ﻥ"]ﺍﻟﺭﻋﺩ" ،[٣:ﻴﻨ ِﺒ ﹸ ﻴ ﹶﺘ ﹶﻔ ﱠﻜﺭﻭ
ﻥ﴾]ﺍﻟﻨﺤل.[١١: ﻥ ﻓِﻲ ﹶﺫﻟِﻙ ﻵ ﻴ ﹰﺔ ﱢﻟ ﹶﻘ ﻭﻡٍ ﻴ ﹶﺘ ﹶﻔ ﱠﻜﺭﻭ ﺕ ِﺇ ﺍﻟ ﱠﺜ ﻤﺭﺍ ِ
ﺴ ﹸﻜ ﻡ َﺃ ﺯﻭﺍﺠﺎﹰ
ﻥ ﺃَﻨ ﹸﻔ ِﻕ ﹶﻟﻜﹸﻡ ﻤ ﺨﹶﻠ ﹶﻥ ﹶ ﻥ ﺁﻴﺎ ِﺘ ِﻪ َﺃ
-٥ﻋﻠﻭﻡ ﺍﻻﺠﺘﻤﺎﻉ ﻭﺍﻹﻨﺴﺎﻨﻴﺎﺕ ﴿ :ﻭ ِﻤ
ﻥ﴾]ﺍﻟﺭﻭﻡ.[٢١: ﺕ ﱢﻟ ﹶﻘ ﻭﻡٍ ﻴ ﹶﺘ ﹶﻔ ﱠﻜﺭﻭ
ﻥ ﻓِﻲ ﹶﺫﻟِﻙ ﻟﹶﺂﻴﺎ ٍ ﺤ ﻤ ﹰﺔ ِﺇ
ل ﺒ ﻴ ﹶﻨ ﹸﻜﻡ ﻤ ﻭ ﺩ ﹰﺓ ﻭ ﺭ
ﺴ ﹸﻜﻨﹸﻭﺍ ِﺇﹶﻟ ﻴﻬﺎ ﻭﺠﻌَ
ﻟﱢ ﹶﺘ
١١ 2 XXl{A ,5 X{O}{A ~2008•¶ •¶ ,_°1429´{•æA ¨XB}O
~¶Zy{A ·EZw{A ßs ®•IZK{A `BOk¬A
ﻭﻟﻡ ﻴﻜﺘﻑ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﺒﺎﻹﺸﺎﺭﺓ ﺇﻟﻰ ﻤﻭﺍﻁﻥ ﺍﻟﺘﻔﻜﻴﺭ ﺃﻭ ﺍﻟﺤﺙ ﻋﻠﻰ ﺍﻟﺘﻔﻜﻴﺭ ،ﺒل
ﺯﻭﺩ ﺍﻟﻤﺴﻠﻡ ﺒﺈﺭﺸﺎﺩﺍﺕ ﻭﺇﺸﺎﺭﺍﺕ ﺘﺴﻬل ﻋﻠﻴﻪ ﻋﻤﻠﻴﺔ ﺍﻟﺘﻔﻜﻴﺭ ﻭﺘﻤﺘﻌﻪ ﺒﻨﺘﺎﺌﺠﻬﺎ ﺍﻟﻁﻴﺒﺔ:
-١ﺘﺤﺩﻴﺩ ﻤﺠﺎﻻﺕ ﺍﻟﻔﻜﺭ ﻓﻲ ﺍﻟﺴﻨﻥ ﺍﻟﻜﻭﻨﻴﺔ ﻭﺍﻟﺴﻨﻥ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ )ﺍﻟﻌﻠﻭﻡ
ﺍﻟﻁﺒﻴﻌﻴﺔ ﻭﺍﻹﻨﺴﺎﻨﻴﺔ( ،ﻭﺍﻟﺒﻌﺩ ﻋﻥ ﺍﻟﺒﺤﺙ ﻓﻲ ﻤﺠﺎل ﺫﺍﺕ ﺍﷲ ،ﻭﺍﻟﺭﻭﺡ ،ﻭﺍﻟﺴﺤﺭ،
ﻭﻤﺎ ﻟﻴﺱ ﻟﻺﻨﺴﺎﻥ ﻗﺩﺭﺓ ﺃﻭ ﻓﺎﺌﺩﺓ ﻓﻲ ﺒﺤﺜﻪ ﴿ :ﻭﹶﻟﻤﺎ ﺠﺎﺀ ﻤﻭﺴﻰ ِﻟﻤِﻴﻘﹶﺎ ِﺘﻨﹶﺎ ﻭ ﹶﻜﱠﻠﻤ ﻪ ﺭﺒ ﻪ
ﺴ ﹶﺘ ﹶﻘ ﺭ ﻤﻜﹶﺎ ﹶﻨ ﻪل ﹶﻓﺈِﻥِ ﺍ ﺠ ﺒ ِﻅ ﺭ ِﺇﻟﹶﻰ ﺍ ﹾﻟ ﻥ ﺍﻨ ﹸ ل ﻟﹶﻥ ﹶﺘﺭﺍﻨِﻲ ﻭﻟﹶـ ِﻜ ِ ﻅ ﺭ ﺇِﹶﻟ ﻴﻙ ﻗﹶﺎ َ ﺏ َﺃ ِﺭﻨِﻲ ﺃَﻨ ﹸ ل ﺭ ﻗﹶﺎ َ
ل
ﻕ ﻗﹶﺎ َ ﺼﻌِﻘﹰﺎ ﹶﻓﹶﻠﻤﺎ َﺃﻓﹶﺎ ﹶ ﺨ ﺭ ﻤﻭﺴﻰ ل ﺠﻌﹶﻠ ﻪ ﺩ ﹼﻜﹰﺎ ﻭ ﹶ ﺠ ﺒ ِ
ﺠﻠﱠﻰ ﺭﺒ ﻪ ِﻟ ﹾﻠ ﻑ ﹶﺘﺭﺍﻨِﻲ ﹶﻓﹶﻠﻤﺎ ﹶﺘ ﹶﻓﺴ ﻭ ﹶ
ﺡ
ﻥ ﺍﻟﺭﻭ ِ ﻋِ ﺴَﺄﻟﹸﻭ ﹶﻨﻙ ﻥ﴾]ﺍﻷﻋﺭﺍﻑ ﴿ .[١٤٣:ﻭ ﻴ ل ﺍ ﹾﻟ ﻤ ْﺅ ِﻤﻨِﻴ ﺕ ﺇِﹶﻟ ﻴﻙ ﻭَﺃ ﹶﻨ ﹾﺎ َﺃﻭُ ﺴ ﺒﺤﺎ ﹶﻨﻙ ﹸﺘ ﺒ ﹸ
ﻼ﴾]ﺍﻹﺴﺭﺍﺀ" .[٨٥:ﻭﺍ ﱠﺘ ﺒﻌﻭ ﹾﺍ ﻤﺎ ﻻ ﹶﻗﻠِﻴ ﹰ ﻥ َﺃ ﻤﺭِ ﺭﺒﻲ ﻭﻤﺎ ﺃُﻭﺘِﻴﺘﹸﻡ ﻤﻥ ﺍ ﹾﻟ ِﻌ ﹾﻠ ِﻡ ِﺇ ﱠ ﺡ ِﻤ ل ﺍﻟﺭﻭ ﹸﻗ ِ
ﻥ ﹶﻜ ﹶﻔﺭﻭ ﹾﺍ ﺸﻴﺎﻁِﻴ ﻥ ﺍﻟ ﱠ ﻥ ﻭﻟﹶـ ِﻜ ﺴﹶﻠ ﻴﻤﺎ
ﻥ ﻭﻤﺎ ﹶﻜ ﹶﻔﺭ ﺴﹶﻠ ﻴﻤﺎ ﻙ ﻋﻠﹶﻰ ﻤ ﹾﻠ ِ ﻥ ﹶﺘ ﹾﺘﻠﹸﻭ ﹾﺍ ﺍﻟﺸﱠﻴﺎﻁِﻴ
ﻥ
ﺕ ﻭﻤﺎ ﻴ ﻌﱢﻠﻤﺎ ِ ﺕ ﻭﻤﺎﺭﻭ ﹶ ل ﻫﺎﺭﻭ ﹶ ﻋﻠﹶﻰ ﺍ ﹾﻟﻤﹶﻠ ﹶﻜ ﻴﻥِ ِﺒﺒﺎﺒِ َ ل ﺤ ﺭ ﻭﻤﺎ ﺃُﻨﺯِ َ ﺴ ﺱ ﺍﻟ ﻥ ﺍﻟﻨﱠﺎ ﻴ ﻌﱢﻠﻤﻭ
ﻥ
ﻥ ِﺒ ِﻪ ﺒ ﻴ ﻥ ِﻤ ﹾﻨ ﻬﻤﺎ ﻤﺎ ﻴ ﹶﻔ ﺭﻗﹸﻭ ﻼ ﹶﺘ ﹾﻜ ﹸﻔ ﺭ ﹶﻓ ﻴ ﹶﺘ ﻌﱠﻠﻤﻭ ﻥ ِﻓ ﹾﺘ ﹶﻨ ﹲﺔ ﹶﻓ ﹶ ﺤﻻ ِﺇﱠﻨﻤﺎ ﹶﻨ ﺤﺘﱠﻰ ﻴﻘﹸﻭ ﹶ ﻥ َﺃﺤﺩٍ ِﻤ
ﻻ ﻀﺭ ﻫ ﻡ ﻭ ﹶ ﻥ ﻤﺎ ﻴ ﻥ ﺍﻟﹼﻠ ِﻪ ﻭ ﻴ ﹶﺘ ﻌﱠﻠﻤﻭ ﻻ ِﺒِﺈ ﹾﺫ ِ
ﻥ َﺃﺤﺩٍ ِﺇ ﱠ ﻥ ِﺒ ِﻪ ِﻤ ﺠ ِﻪ ﻭﻤﺎ ﻫﻡ ِﺒﻀﺂﺭﻴ ﺍ ﹾﻟ ﻤ ﺭ ِﺀ ﻭ ﺯ ﻭ ِ
ﺸ ﺭ ﻭ ﹾﺍ ِﺒ ِﻪ
ﻼﻕٍ ﻭﹶﻟﺒِ ْﺌﺱ ﻤﺎ ﹶ ﺨﹶ ﻥ ﹶ ﺨ ﺭ ِﺓ ِﻤ ﺸ ﹶﺘﺭﺍ ﻩ ﻤﺎ ﹶﻟ ﻪ ﻓِﻲ ﺍﻵ ِ ﻋِﻠﻤﻭ ﹾﺍ ﹶﻟﻤﻥِ ﺍ ﹾ ﻴﻨ ﹶﻔ ﻌ ﻬ ﻡ ﻭﹶﻟ ﹶﻘ ﺩ
ﺴ ﻤ ﻊ
ﻥ ﺍﻟ ﻋ ﹾﻠ ﻡ ِﺇ
ﻑ ﻤﺎ ﹶﻟ ﻴﺱ ﹶﻟﻙِ ﺒ ِﻪ ِ ﻻ ﹶﺘ ﹾﻘ ﹸ ﻥ﴾]ﺍﻟﺒﻘﺭﺓ﴿ .[١٠٢:ﻭ ﹶ ﺴ ﻬ ﻡ ﹶﻟ ﻭ ﻜﹶﺎﻨﹸﻭ ﹾﺍ ﻴ ﻌﹶﻠﻤﻭ ﺃَﻨ ﹸﻔ
ﻻ﴾]ﺍﻹﺴﺭﺍﺀ.[٣٦: ﺴﺅُﻭ ﹰ ﻋ ﹾﻨ ﻪ ﻤ
ﻥ ﻙ ﻜﹶﺎ ﺼ ﺭ ﻭﺍ ﹾﻟ ﹸﻔﺅَﺍ ﺩ ﹸﻜلﱡ ﺃُﻭﻟـ ِﺌ ﻭﺍ ﹾﻟ ﺒ
-٢ﺍﻟﻨﻬﻲ ﻋﻥ ﺍﺘﺒﺎﻉ ﺍﻟﻬﻭﻯ )ﺍﻟﻤﻭﻀﻭﻋﻴﺔ ﺍﻟﻌﻠﻤﻴﺔ( :ﺤﺫﹼﺭ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻤﻥ
ﺍﺘﺒﺎﻉ ﺍﻟﻬﻭﻯ ﺤﻴﻥ ﺘﻨﺎﻭل ﺍﻟﻘﻀﺎﻴﺎ ﺍﻟﻔﻜﺭﻴﺔ )ﻭﻻ ﺴﻴﻤﺎ ﺍﻟﺨﻁﻴﺭ ﻤﻨﻬﺎ( ،ﻭﺫﻡ ﺫﻟﻙ )ﺍﺘﺒﺎﻉ
ﺨﺫﹸﻭ ﹶﻨﻙِ ﺇﻟﱠﺎ ﻫﺯﻭﹰﺍ َﺃ ﻫﺫﹶﺍ ﺍﱠﻟﺫِﻱ ﺍﻟﻬﻭﻯ( ﻭﺠﻌﻠﻪ ﻤﻥ ﻓﻌل ﺍﻟﺒﻬﺎﺌﻡ ﴿ :ﻭِﺇﺫﹶﺍ ﺭَﺃ ﻭﻙ ﺇِﻥ ﻴ ﱠﺘ ِ
ﻥ
ﻑ ﻴ ﻌﹶﻠﻤﻭ ﻋﹶﻠ ﻴﻬﺎ ﻭﺴ ﻭ ﹶ ﺼ ﺒ ﺭﻨﹶﺎ ﻥ ﺁِﻟ ﻬ ِﺘﻨﹶﺎ ﹶﻟ ﻭﻟﹶﺎ ﺃَﻥ ﻋ ﻀﱡﻠﻨﹶﺎ ﻻ * ﺇِﻥ ﻜﹶﺎ ﺩ ﹶﻟ ﻴ ِ ﺙ ﺍﻟﱠﻠ ﻪ ﺭﺴﻭ ﹰ ﺒﻌ ﹶ
ﻥ ﻋﹶﻠ ﻴﻪِ ﺕ ﹶﺘﻜﹸﻭ ﺨ ﹶﺫ ﺇِﹶﻟﻬ ﻪ ﻫﻭﺍ ﻩ َﺃ ﹶﻓﺄَﻨ ﹶ ﻥ ﺍﱠﺘ ﹶ ﺕ ﻤ ِ ﻼ * َﺃﺭَﺃ ﻴ ﹶ ﺴﺒِﻴ ﹰ ل ﻀﱡ ﻥ َﺃ ﺏ ﻤ ﻥ ﺍ ﹾﻟ ﻌﺫﹶﺍ ﻥ ﻴ ﺭ ﻭ ﺤِﻴ
لﻀﱡ ل ﻫ ﻡ َﺃ ﻥ ﻫ ﻡ ِﺇﻟﱠﺎ ﻜﹶﺎ ﹾﻟَﺄ ﹾﻨﻌﺎ ِﻡ ﺒ ْ ﻥ ِﺇ ﻥ َﺃ ﻭ ﻴ ﻌ ِﻘﻠﹸﻭ ﺴ ﻤﻌﻭ ﻥ َﺃ ﹾﻜ ﹶﺜ ﺭ ﻫ ﻡ ﻴ ﺏ َﺃ ﺴ ﺤ ﻼ * َﺃ ﻡ ﹶﺘ ﻭﻜِﻴ ﹰ
ﻼ﴾]ﺍﻟﻔﺭﻗﺎﻥ.[٤٤-٤١: ﺴﺒِﻴ ﹰ
-٣ﺍﻟﻨﻬﻲ ﻋﻥ ﺍﻟﺘﻘﻠﻴﺩ ﺍﻷﻋﻤﻰ ﻭﻀﺭﻭﺭﺓ ﺍﻻﻨﺼﻴﺎﻉ ﻟﻠﺤﻕ :ﻴﻌﺘﺒﺭ ﺍﻟﺘﻘﻠﻴﺩ
ﻭ"ﺍﻟﻤﺄﻟﻭﻑ" ﻤﻥ ﺍﻷﻓﻜﺎﺭ ﻭﺍﻟﻌﺎﺩﺍﺕ ﺤﺎﺠﺯﹰﺍ ﻜﺒﻴﺭﹰﺍ ﻭﻋﻘﺒﺔ ﺃﻤﺎﻡ ﺍﻟﺘﻔﻴﻜﺭ ﺍﻟﺴﻠﻴﻡ
ﻭﺍﻟﻭﺼﻭل ﺇﻟﻰ ﺍﻟﻬﺩﺍﻴﺔ ﻭﺍﻟﺭﺸﺎﺩ ،ﻓﻘﺩ ﻜﺎﻥ ﺃﺤﺩ ﺍﻟﻤﺼﺩﺍﺕ ﺍﻟﻔﻜﺭﻴﺔ ﺃﻤﺎﻡ ﺍﻟﺒﺸﺭ ﻋﻥ
ل ﺍ ﹾﻟ ﻤﹶﻠُﺄﺍﻹﻴﻤﺎﻥ ﻋﺩﻡ ﻗﺩﺭﺘﻬﻡ ﻋﻠﻰ ﺘﺠﺎﻭﺯ ﻤﺎ ﻭﺭﺜﻭﻩ ﻭﺃﻟﻔﻭﻩ ﻤﻥ ﺃﻓﻜﺎﺭ ﻭﻋﺎﺩﺍﺕ ﴿ :ﹶﻓﻘﹶﺎ َ
ﻋﹶﻠ ﻴ ﹸﻜ ﻡ ﻭﹶﻟ ﻭ ﺸﹶﺎﺀ ﺍﻟﱠﻠ ﻪ ل ﻀَ ﺸ ﺭ ﻤ ﹾﺜﹸﻠ ﹸﻜ ﻡ ﻴﺭِﻴ ﺩ ﺃَﻥ ﻴ ﹶﺘ ﹶﻔ ﻥ ﹶﻜ ﹶﻔﺭﻭﺍ ﻤِﻥ ﹶﻗ ﻭﻤِﻪِ ﻤﺎ ﻫﺫﹶﺍ ِﺇﻟﱠﺎ ﺒ ﹶ ﺍﱠﻟﺫِﻴ
ﺸﺔﹰ ﻥ﴾]ﺍﻟﻤﺅﻤﻨﻭﻥ ﴿ .[٢٤:ﻭِﺇﺫﹶﺍ ﹶﻓ ﻌﻠﹸﻭ ﹾﺍ ﻓﹶﺎﺤِ ﹶ ﺴ ِﻤ ﻌﻨﹶﺎ ِﺒ ﻬﺫﹶﺍ ﻓِﻲ ﺁﺒﺎ ِﺌﻨﹶﺎ ﺍ ﹾﻟَﺄ ﻭﻟِﻴ ل ﻤﻠﹶﺎﺌِ ﹶﻜﺔﹰ ﻤﺎ ﹶﻟﺄَﻨﺯَ
ﻋﻠﹶﻰ ﺤﺸﹶﺎﺀ َﺃ ﹶﺘﻘﹸﻭﻟﹸﻭﻥ ﻻ ﻴ ْﺄ ﻤ ﺭ ﺒِﺎ ﹾﻟ ﹶﻔ ﻥ ﺍﻟﹼﻠ ﻪ ﹶ ل ِﺇ ﻋﹶﻠ ﻴﻬﺎ ﺁﺒﺎﺀﻨﹶﺎ ﻭﺍﻟﹼﻠ ﻪ َﺃ ﻤ ﺭﻨﹶﺎ ِﺒﻬﺎ ﹸﻗ ْ ﺠ ﺩﻨﹶﺎ ﻗﹶﺎﻟﹸﻭ ﹾﺍ ﻭ
ﻥ﴾]ﺍﻷﻋﺭﺍﻑ.[٢٨: ﻻ ﹶﺘ ﻌﹶﻠﻤﻭ ﺍﻟﹼﻠ ِﻪ ﻤﺎ ﹶ
~2008•¶ •¶ ,_°1429´{•æA ¨XB}O 2 XXl{A ,5 X{O}{A ١٢
(45 _ 1) Z}l} X}R} ·B}{a ®X}R
-٢ﺍﻟﺘﺭﺒﻴﺔ ﺍﻟﺠﺴﻤﻴﺔ
ﻟﻥ ﻨﺘﻨﺎﻭل ﺒﺎﻟﺘﻔﺼﻴل ﻤﻭﻀﻭﻉ ﺍﻟﺘﺭﺒﻴﺔ ﺍﻟﺠﺴﻤﻴﺔ ﻓﻬﻭ ﺩﺭﺍﺴﺎﺕ ﻤﺘﻜﺎﻤﻠﺔ ﻤﺘﺨﺼﺼﺔ،
ﻭﻟﻜﻥ ﺍﻟﺫﻱ ﻴﻬﻤﻨﺎ ﻫﻨﺎ ﺇﺜﺒﺎﺕ ﺃﻤﺭﻴﻥ ،ﺃﻭﻟﻬﻤﺎ :ﻋﻨﺎﻴﺔ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﺒﺎﻟﺒﻌﺩ ﺍﻟﺠﺴﻤﻲ ﻓﻲ
ﺍﻹﻨﺴﺎﻥ ،ﻭﺜﺎﻨﻴﻬﻤﺎ :ﺃﻥ ﺘﹶﻨﺎﻭل ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻟﻠﺒﻌﺩ ﺍﻟﺠﺴﻤﻲ ﺠﺎﺀ ﻀﻤﻥ ﺍﻟﻤﻨﻅﻭﻤﺔ
ﺍﻟﻤﺘﻜﺎﻤﻠﺔ ﻓﻲ ﺍﻟﻌﺒﻭﺩﻴﺔ ﷲ.
ﻭﻴﻤﻜﻥ ﻤﻼﺤﻅﺔ ﺘﺤﻘﻕ ﺫﻟﻙ ﺒﻭﻀﻭﺡ ﻤﻥ ﺨﻼل ﺇﺒﺎﺤﺔ ﺘﻠﺒﻴﺔ ﻤﻁﺎﻟﺏ ﺍﻟﺠﺴﺩ ﻭﺤﺎﺠﺎﺘﻪ
ﺍﻟﺒﻴﻭﻟﻭﺠﻴﺔ ﻭﺍﻟﺤﺙ ﻋﻠﻴﻬﺎ ،ﻭﺍﻋﺘﺒﺎﺭﻫﺎ ﺁﻴﺔ ﻤﻥ ﺁﻴﺎﺕ ﺍﷲ ﺘﺴﺘﻭﺠﺏ ﺍﻟﻔﻜﺭ ﺃﻭ ﻨﻌﻤﺔ ﻤﻥ ﻨﻌﻤﻪ
ﺘﺴﺘﻭﺠﺏ ﺍﻟﺸﻜﺭ ،ﻭﺫﻟﻙ ﻋﻠﻰ ﺍﻟﻨﺤﻭ ﺍﻟﺘﺎﻟﻲ:
ﻥ﴾ ﻱ ﺍ ﹾﻟَﺄﻤِﻴ ﺕ ﺍ ﹾﻟ ﹶﻘ ِﻭ ﺠ ﺭ ﹶ ﺴ ﹶﺘ ْﺄ
ﻥ ﺍ ﺨ ﻴﺭ ﻤ ِ ﻥ ﹶ .١ﺍﺤﺘﺭﺍﻡ ﻭﻤﺩﺡ ﺍﻟﺒﺩﻥ ﻋﻤﻭﻤﹰﺎِ...﴿ :ﺇ
]ﺍﻟﻘﺼﺹ.[٢٦:
ﺸ ﹸﻜﺭﻭ ﹾﺍ ﺕ ﻤﺎ ﺭ ﺯ ﹾﻗﻨﹶﺎ ﹸﻜ ﻡ ﻭﺍ ﹾ ﻁﻴﺒﺎ ِ ﻥ ﺁ ﻤﻨﹸﻭ ﹾﺍ ﹸﻜﻠﹸﻭ ﹾﺍ ﻤِﻥ ﹶ .٢ﺘﻠﺒﻴﺔ ﺤﺎﺠﺔ ﺍﻟﻁﻌﺎﻡ﴿ :ﻴﺎ َﺃ ﻴﻬﺎ ﺍﱠﻟﺫِﻴ
ﻁﺭِﻴﺎﹰ ﺤ ﺭ ِﻟ ﹶﺘ ْﺄ ﹸﻜﻠﹸﻭ ﹾﺍ ِﻤ ﹾﻨ ﻪ ﹶﻟﺤﻤﹰﺎ ﹶ ﺨ ﺭ ﺍ ﹾﻟ ﺒ ﺴﱠ ﻥ"]ﺍﻟﺒﻘﺭﺓ ﴿ .[١٧٢:ﻭ ﻫ ﻭ ﺍﱠﻟﺫِﻱ ِﻟﹼﻠ ِﻪ ﺇِﻥ ﻜﹸﻨ ﹸﺘ ﻡ ِﺇﻴﺎ ﻩ ﹶﺘ ﻌ ﺒﺩﻭ
ﻀﻠِﻪِ ﻭﹶﻟﻌﱠﻠ ﹸﻜ ﻡ ﺨ ﺭ ﻓِﻴ ِﻪ ﻭِﻟ ﹶﺘ ﺒ ﹶﺘﻐﹸﻭ ﹾﺍ ﻤِﻥ ﹶﻓ ﻙ ﻤﻭﺍ ِ ﺴﻭ ﹶﻨﻬﺎ ﻭ ﹶﺘﺭﻯ ﺍ ﹾﻟ ﹸﻔ ﹾﻠ ﺤ ﹾﻠ ﻴ ﹰﺔ ﹶﺘ ﹾﻠ ﺒ
ﺨ ِﺭﺠﻭ ﹾﺍ ِﻤ ﹾﻨ ﻪ ِ ﺴ ﹶﺘ ﹾ
ﻭ ﹶﺘ
ﻻ ﻓﹶﺎ ﻤﺸﹸﻭﺍ ﻓِﻲ ﻤﻨﹶﺎ ِﻜ ِﺒﻬﺎ ﻭ ﹸﻜﻠﹸﻭﺍ ﺽ ﹶﺫﻟﹸﻭ ﹰ ل ﹶﻟﻜﹸ ﻡ ﺍ ﹾﻟَﺄ ﺭ ﻥ﴾]ﺍﻟﻨﺤل ﴿ .[١٤:ﻫ ﻭ ﺍﱠﻟﺫِﻱ ﺠﻌَ ﺸ ﹸﻜﺭﻭ ﹶﺘ ﹾ
ﻤِﻥ ﺭ ﺯ ِﻗ ِﻪ ﻭﺇِﹶﻟ ﻴﻪِ ﺍﻟ ﱡﻨﺸﹸﻭ ﺭ﴾]ﺍﻟﻤﻠﻙ.[١٥:
ﻉﺙ ﻭ ﺭﺒﺎ ﻼ ﹶ ﻥ ﺍﻟ ﱢﻨﺴﺎﺀ ﻤ ﹾﺜﻨﹶﻰ ﻭ ﹸﺜ ﹶ ﺏ ﹶﻟﻜﹸﻡ ﻤ .٣ﺘﻠﺒﻴﺔ ﺤﺎﺠﺔ ﺍﻟﺠﻨﺱ...﴿ :ﻓﹶﺎﻨ ِﻜﺤﻭ ﹾﺍ ﻤﺎ ﻁﹶﺎ
ﻻ ﹶﺘﻌﻭﻟﹸﻭ ﹾﺍ﴾]ﺍﻟﻨﺴﺎﺀ.[٣: ﺕ َﺃ ﻴﻤﺎﹸﻨ ﹸﻜ ﻡ ﹶﺫﻟِﻙَ ﺃ ﺩﻨﹶﻰ َﺃ ﱠ ﺤ ﺩ ﹰﺓ َﺃ ﻭ ﻤﺎ ﻤﹶﻠ ﹶﻜ ﹾ ﻻ ﹶﺘ ﻌ ِﺩﻟﹸﻭ ﹾﺍ ﹶﻓﻭﺍ ِ ﺨ ﹾﻔ ﹸﺘ ﻡ َﺃ ﱠ
ﻥ ِ ﹶﻓِﺈ
ﻋﹶﻠﻤﻭ ﹾﺍ َﺃ ﱠﻨﻜﹸﻡﺴ ﹸﻜ ﻡ ﻭﺍ ﱠﺘﻘﹸﻭ ﹾﺍ ﺍﻟﹼﻠ ﻪ ﻭﺍ ﺸ ْﺌ ﹸﺘ ﻡ ﻭ ﹶﻗ ﺩﻤﻭ ﹾﺍ ﻷَﻨ ﹸﻔ ِ ﺤ ﺭ ﹶﺜ ﹸﻜ ﻡ َﺃﻨﱠﻰ ِ ﺙ ﱠﻟ ﹸﻜ ﻡ ﹶﻓ ْﺄﺘﹸﻭ ﹾﺍ ﺤ ﺭ ﹲ ﴿ ِﻨﺴﺂ ُﺅ ﹸﻜ ﻡ
ﻥ﴾]ﺍﻟﺒﻘﺭﺓ.[٢٢٣: ﺸ ِﺭ ﺍ ﹾﻟ ﻤ ْﺅ ِﻤﻨِﻴ
ﻼﻗﹸﻭ ﻩ ﻭ ﺒ ﱢ ﻤ ﹶ
ﻥ ﻀﻠِﻪِ ِﺇ ل ﻭﺍﻟ ﱠﻨﻬﺎ ِﺭ ﻭﺍ ﺒ ِﺘﻐﹶﺎ ُﺅﻜﹸﻡ ﻤﻥ ﹶﻓ ﻥ ﺁﻴﺎ ِﺘ ِﻪ ﻤﻨﹶﺎ ﻤﻜﹸﻡ ﺒِﺎﻟﱠﻠ ﻴ ِ .٤ﺘﻠﺒﻴﺔ ﺤﺎﺠﺔ ﺍﻟﻨﻭﻡ ﴿ :ﻭ ِﻤ
ل ِﻟﺒﺎﺴﹰﺎ ﻭﺍﻟ ﱠﻨ ﻭ ﻡ ل ﹶﻟﻜﹸ ﻡ ﺍﻟﱠﻠ ﻴ َ ﻥ﴾]ﺍﻟﺭﻭﻡ ﴿ .[٢٣:ﻭ ﻫ ﻭ ﺍﱠﻟﺫِﻱ ﺠﻌَ ﺴ ﻤﻌﻭ ﻓِﻲ ﹶﺫﻟِﻙ ﻟﹶﺂﻴﺎﺕٍ ﱢﻟ ﹶﻘ ﻭﻡٍ ﻴ
ل ﺍﻟﱠﻨﻬﺎ ﺭ ﹸﻨﺸﹸﻭﺭﹰﺍ﴾]ﺍﻟﻔﺭﻗﺎﻥ.[٤٧: ﺴﺒﺎﺘﹰﺎ ﻭﺠﻌَ
ﺤﺏ ﻁ ﻬﺭﻭ ﹾﺍ ﻭﺍﻟﹼﻠ ﻪ ﻴ ِ ﻥ ﺃَﻥ ﻴ ﹶﺘ ﹶ ﺤﺒﻭ ل ﻴ ِ .٥ﺘﻠﺒﻴﺔ ﺤﺎﺠﺔ ﺍﻟﻨﻅﺎﻓﺔ﴿ :ﻓِﻴ ِﻪ ِﺭﺠﺎ ٌ
ﻁ ﻬ ﺭ﴾]ﺍﻟﻤﺩﺜﺭ.[٤: ﻙ ﹶﻓ ﹶﻥ"]ﺍﻟﺘﻭﺒﺔ " .[١٠٨:ﻭ ِﺜﻴﺎ ﺒ ﻁ ﻬﺭِﻴ ﺍ ﹾﻟ ﻤ ﱠ
ﻥ﴾ ]ﺍﻟﻨﺤل.[٦: ﺴ ﺭﺤﻭ ﻥ ﹶﺘ ﻥ ﻭﺤِﻴ ﻥ ﹸﺘﺭِﻴﺤﻭ ل ﺤِﻴ ﺠﻤﺎ ٌ .٦ﺘﻠﺒﻴﺔ ﺤﺎﺠﺔ ﺍﻟﺭﺍﺤﺔ ﴿ :ﻭﹶﻟ ﹸﻜ ﻡ ﻓِﻴﻬﺎ
ﻲ ﺤﻴﺎ ﹲﺓ ﻴ ﹾﺎ ﺃُﻭِﻟ ﺹ .٧ﺘﻠﺒﻴﺔ ﺤﺎﺠﺔ ﺍﻟﺤﻔﺎﻅ ﻋﻠﻰ ﺴﻼﻤﺔ ﺍﻷﻋﻀﺎﺀ ﴿ :ﻭﹶﻟ ﹸﻜ ﻡ ﻓِﻲ ﺍ ﹾﻟ ِﻘﺼﺎ ِ
ﻥﺱ ﻭﺍ ﹾﻟ ﻌ ﻴ ﺱ ﺒِﺎﻟ ﱠﻨ ﹾﻔ ِ ﻥ ﺍﻟ ﱠﻨ ﹾﻔ ﻋﹶﻠ ﻴ ِﻬ ﻡ ﻓِﻴﻬﺎ َﺃ ﻥ﴾]ﺍﻟﺒﻘﺭﺓ ﴿ .[١٧٩:ﻭ ﹶﻜ ﹶﺘ ﺒﻨﹶﺎ ﺏ ﹶﻟ ﻌﱠﻠ ﹸﻜ ﻡ ﹶﺘ ﱠﺘﻘﹸﻭ ﻷ ﹾﻟﺒﺎ ِ ﺍَ
ﻕ ِﺒ ِﻪ ﺹ ﹶﻓﻤﻥ ﹶﺘﺼ ﺩ ﹶ ﺡ ِﻗﺼﺎ ﺠﺭﻭ ﻥ ﻭﺍ ﹾﻟ ﺴ ﻥ ﺒِﺎﻟ ﺴ ﻥ ﻭﺍﻟ ﻷ ﹸﺫ ِ
ﻥ ﺒِﺎ ُ ﻷ ﹸﺫ ﻑ ﻭﺍ ُ ﻑ ﺒِﺎﻷَﻨ ِ ﻥ ﻭﺍﻷَﻨ ﹶ ﺒِﺎ ﹾﻟ ﻌ ﻴ ِ
ﻥ﴾]ﺍﻟﻤﺎﺌﺩﺓ.[٤٥: ﻙ ﻫ ﻡ ﺍﻟﻅﱠﺎِﻟﻤﻭ ل ﺍﻟﻠﹼ ﻪ ﹶﻓُﺄ ﻭﻟﹶـ ِﺌ ﺤﻜﹸﻡ ِﺒﻤﺎ ﺃﻨﺯَ ﹶﻓ ﻬﻭ ﹶﻜﻔﱠﺎ ﺭ ﹲﺓ ﻟﱠ ﻪ ﻭﻤﻥ ﱠﻟ ﻡ ﻴ
١٣ 2 XXl{A ,5 X{O}{A ~2008•¶ •¶ ,_°1429´{•æA ¨XB}O
~¶Zy{A ·EZw{A ßs ®•IZK{A `BOk¬A
-٣ﺍﻟﺘﺭﺒﻴﺔ ﺍﻟﺭﻭﺤﻴﺔ
ﺘﻌﺘﺒﺭ ﺃﺸﻭﺍﻕ ﺍﻟﺭﻭﺡ ﻤﻁﻠﺒﹰﺎ ﺭﺌﻴﺴﹰﺎ ﻟﻺﻨﺴﺎﻥ ،ﻭﻫﻲ ﻟﻴﺴﺕ ﺍﻨﻌﻜﺎﺴﹰﺎ ﻟﻨﺸﺎﻁ ﺒﻴﻭﻟﻭﺠﻲ،
ﻭﻟﻴﺴﺕ ﺍﻜﺘﺴﺎﺒﹰﺎ ﻤﻥ ﺜﻘﺎﻓﺔ ﺒﻴﺌﻴﺔ ،ﺒل ﻫﻲ ﺨﺼﻴﺼﺔ ﻨﺎﺒﻌﺔ ﻤﻥ ﻜﻴﻨﻭﻨﺔ ﺍﻹﻨﺴﺎﻥ؛ ﻓﻲ ﺃﻱ ﻤﺴﺘﻭﻯ
ﻱ ﻜﺎﻥ ﻫﺫﺍ ﺍﻻﻨﺴﺎﻥ؛ ﻴﻘﻭل ﺍﻟﻤﺅﺭﺥ ﺍﻟﻔﺭﻨﺴﻲ ﻫﻨﺭﻱ ﺒﺭﺠﺴﻭﻥ" :ﻟﻘﺩ ﻭﺠﺩﺕ ﺠﻤﺎﻋﺎﺕ ﺤﻀﺎﺭ ٍ
١٨
ﺇﻨﺴﺎﻨﻴﺔ ﻤﻥ ﻏﻴﺭ ﻋﻠﻭﻡ ﻭﻓﻨﻭﻥ ﻭﻓﻠﺴﻔﺎﺕ ﻭﻟﻜﻥ ﻟﻡ ﺘﻭﺠﺩ ﻗﻁ ﺠﻤﺎﻋﺔ ﺒﻐﻴﺭ ﻤﻌﺎﺒﺩ".
ﻭﻗﺩ ﺃﺸﺎﺭ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﺇﻟﻲ ﻫﺫﻩ ﺍﻟﻅﺎﻫﺭﺓ )ﺒﺤﺙ ﺍﻹﻨﺴﺎﻥ ﻋﻥ ﺨﺎﻟﻘﻪ( ﺒﻘﻭﻟﻪ ﺘﻌﺎﻟﻰ:
ﺕ ِﺒ ﺭﺒ ﹸﻜ ﻡ ﻗﹶﺎﻟﹸﻭ ﹾﺍ
ﺴ ﹸ
ﺴ ِﻬ ﻡ َﺃﹶﻟ
ﻋﻠﹶﻰ ﺃَﻨ ﹸﻔ ِ
ﺸﻬﺩ ﻫ ﻡ
ﻅﻬﻭ ِﺭ ِﻫ ﻡ ﹸﺫﺭﻴ ﹶﺘ ﻬ ﻡ ﻭَﺃ ﹾ
ﻙ ﻤِﻥ ﺒﻨِﻲ ﺁ ﺩ ﻡ ﻤِﻥ ﹸ ﺨ ﹶﺫ ﺭﺒ
﴿ ﻭِﺇ ﹾﺫ َﺃ ﹶ
ﻥ ﻫﺫﹶﺍ ﻏﹶﺎ ِﻓﻠِﻴﻥ]﴾ﺍﻷﻋﺭﺍﻑ .[١٧٢:ﻴﻘﻭل ﺴﻴﺩ ﻋ ﺸ ِﻬ ﺩﻨﹶﺎ ﺃَﻥ ﹶﺘﻘﹸﻭﻟﹸﻭ ﹾﺍ ﻴ ﻭ ﻡ ﺍ ﹾﻟ ِﻘﻴﺎ ﻤ ِﺔ ِﺇﻨﱠﺎ ﹸﻜﻨﱠﺎ
ﺒﻠﹶﻰ ﹶ
ﻗﻁﺏ :ﺇﻥ ﺍﻟﻜﻴﺎﻥ ﺍﻟﺒﺸﺭﻱ ﻟﻴﺭﺘﻌﺵ ﻤﻥ ﺃﻋﻤﺎﻗﻪ ﻭﻫﻭ ﻴﺘﻤﻠﻰ ﻫﺫﺍ ﺍﻟﻤﺸﻬﺩ ﺍﻟﺭﺍﺌﻊ ﺍﻟﺒﺎﻫﺭ
ﺍﻟﻔﺭﻴﺩ ،ﻭﻫﻭ ﻴﺘﻤﺜل ﺍﻟﺫﺭ ﺍﻟﺴﺎﺒﺢ ،ﻭﻓﻲ ﻜل ﺨﻠﻴﺔ ﺍﺴﺘﻌﺩﺍﺩ ﻜﺎﻤﻥ ،ﻭﻓﻲ ﻜل ﺨﻠﻴﺔ ﻜﺎﺌﻥ ﺇﻨﺴﺎﻨﻲ
ﻤﻜﺘﻤل ﺍﻟﺼﻔﺎﺕ ﻴﻨﺘﻅﺭ ﺍﻹﺫﻥ ﻟﻪ ﺒﺎﻟﻨﻤﺎﺀ ﻭﺍﻟﻅﻬﻭﺭ ﻓﻲ ﺍﻟﺼﻭﺭﺓ ﺍﻟﻤﻜﻨﻭﻨﺔ ﻟﻪ ﻓﻲ ﻀﻤﻴﺭ
ﺍﻟﻭﺠﻭﺩ ،ﻭﻴﻘﻁﻊ ﻋﻠﻰ ﻨﻔﺴﻪ ﺍﻟﻌﻬﺩ ﻭﺍﻟﻤﻴﺜﺎﻕ ﻗﺒل ﺃﻥ ﻴﺒﺭﺯ ﺇﻟﻰ ﺤﻴﺯ ﺍﻟﻭﺠﻭﺩ ﺍﻟﻤﻌﻠﻭﻡ .ﻟﻘﺩ
ﻋﺭﺽ ﺍﻟﻘﺭﺁﻥ ﻫﺫﺍ ﺍﻟﻤﺸﻬﺩ ﻗﺒل ﺃﺭﺒﻌﺔ ﻋﺸﺭ ﻗﺭﻨﹰﺎ ﻤﻥ ﺍﻟﺯﻤﺎﻥ ،ﺤﻴﺙ ﻟﻡ ﻴﻜﻥ ﺇﻨﺴﺎﻥ ﻴﻌﻠﻡ
ﻋﻥ ﻁﺒﻴﻌﺔ ﺍﻟﻨﺸﺄﺓ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻭﺤﻘﺎﺌﻘﻬﺎ ﺇﻻ ﺍﻷﻭﻫﺎﻡ! ﺜﻡ ﻴﻬﺘﺩﻱ ﺍﻟﺒﺸﺭ ﺒﻌﺩ ﻫﺫﻩ ﺍﻟﻘﺭﻭﻥ ﺇﻟﻰ
ﻁﺭﻑ ﻤﻥ ﻫﺫﻩ ﺍﻟﺤﻘﺎﺌﻕ ﻭﺘﻠﻙ ﺍﻟﻁﺒﻴﻌﺔ ،ﺇﺫ ﻴﻘﺭﺭ ﺍﻟﻌﻠﻡ ﺃﻥ "ﺍﻟﻨﺎﺴﻼﺕ-ﺍﺍﻟﻜﺭﻭﻤﻭﺯﻭﻤﺎﺕ"
ﻭﻫﻲ ﺍﻟﺘﻲ ﺘﺤﻔﻅ ﺴﺠل ﺍﻹﻨﺴﺎﻥ ﻭﺘﻜﻤﻥ ﻓﻴﻬﺎ ﺨﺼﺎﺌﺹ ﺍﻷﻓﺭﺍﺩ ﻭﻫﻡ ﺒﻌﺩ ﻓﻲ ﺍﻷﺼﻼﺏ،
ﻫﺫﻩ ﺍﻟﻨﺎﺴﻼﺕ ﺘﺤﻔﻅ ﺴﺠل ﺴﺘﺔ ﺁﻻﻑ ﻤﻠﻴﻭﻥ ﻤﻥ ﺍﻟﺒﺸﺭ ﻻ ﻴﺯﻴﺩ ﺤﺠﻤﻬﺎ ﻋﻥ ﺴﻨﺘﻴﻤﺘﺭ
١٩
ﻤﻜﻌﺏ ،ﻜﻠﻤﺔ ﻟﻭ ﻗﻴﻠﺕ ﻟﻠﻨﺎﺱ ﻴﻭﻤﻬﺎ ﻻﺘﻬﻤﻭﺍ ﺼﺎﺤﺒﻬﺎ ﺒﺎﻟﺠﻨﻭﻥ ﻭﺍﻟﺨﺒﺎل.
ﺃﻤﺎ ﻜﻴﻔﻴﺔ ﺍﻟﻭﺼﻭل ﺇﻟﻰ ﺍﷲ ﻭﻤﻨﺎﺠﺎﺘﻪ ﻭﺍﻷﻨﺱ ﺒﻘﺭﺒﻪ ،ﻓﻬﻭ ﻜﺜﻴﺭ ﺒل ﺍﻟﻘﺭﺁﻥ ﺫﺍﺘﻪ ﻫﻭ
ﻏﺎﻴﺔ ﻟﻬﺫﻩ ﺍﻟﻐﺎﻴﺔ:
ﺴ ﹶﺘﺠِﻴﺒﻭ ﹾﺍﻥ ﹶﻓ ﹾﻠ ﻴ
ﻉ ِﺇﺫﹶﺍ ﺩﻋﺎ ِ ﻋﻭ ﹶﺓ ﺍﻟﺩﺍ ِ ﺏ ﺩ ﺏ ُﺃﺠِﻴ ﻋﻨﱢﻲ ﹶﻓِﺈﻨﱢﻲ ﹶﻗﺭِﻴ ﻋﺒﺎﺩِﻱ • ﴿ﻭﺇِ ﹶﺫﺍ ﺴَﺄﹶﻟﻙِ
ﻥ﴾]ﺍﻟﺒﻘﺭﺓ.[١٨٦: ﺸﺩﻭ ﻟِﻲ ﻭ ﹾﻟ ﻴ ْﺅ ِﻤﻨﹸﻭ ﹾﺍ ﺒِﻲ ﹶﻟ ﻌﱠﻠ ﻬ ﻡ ﻴ ﺭ ﹸ
ﻥ﴾]ﺍﻟﺒﻘﺭﺓ.[١٥٢: ﻻ ﹶﺘ ﹾﻜ ﹸﻔﺭﻭ ِ
ﺸ ﹸﻜﺭﻭ ﹾﺍ ﻟِﻲ ﻭ ﹶ • ﴿ﻓﹶﺎ ﹾﺫ ﹸﻜﺭﻭﻨِﻲ َﺃ ﹾﺫ ﹸﻜ ﺭ ﹸﻜ ﻡ ﻭﺍ ﹾ
ﺏ
ﺕ ﱢﻟُﺄ ﻭﻟِﻲ ﺍﻷ ﹾﻟﺒﺎ ِ ل ﻭﺍﻟ ﱠﻨﻬﺎ ِﺭ ﻵﻴﺎ ٍ ﻼﻑِ ﺍﻟﱠﻠ ﻴ ِ ﺨﺘِ ﹶ
ﻷ ﺭﺽِ ﻭﺍ ﹾ ﺕ ﻭﺍ َ ﺴﻤﺎﻭﺍ ِ ﻕ ﺍﻟ ﺨ ﹾﻠ ِ
ﻥ ﻓِﻲ ﹶ • ﴿ِﺇ
ﺕ
ﺴﻤﺎﻭﺍ ِ ﺨ ﹾﻠﻕِ ﺍﻟ ﻥ ﻓِﻲ ﹶ ﺠﻨﹸﻭ ِﺒ ِﻬ ﻡ ﻭ ﻴ ﹶﺘ ﹶﻔ ﱠﻜﺭﻭ
ﻥ ﺍﻟﹼﻠ ﻪ ِﻗﻴﺎﻤﹰﺎ ﻭ ﹸﻗﻌﻭﺩﹰﺍ ﻭﻋﹶﻠﻰ ﻥ ﻴ ﹾﺫ ﹸﻜﺭﻭ * ﺍﱠﻟﺫِﻴ
ل ﺍﻟﻨﱠﺎ ﺭ ﺨِ ﻙ ﻤﻥ ﹸﺘ ﺩ ِ ﺏ ﺍﻟﻨﱠﺎ ِﺭ * ﺭ ﺒﻨﹶﺎ ِﺇ ﱠﻨ ﻋﺫﹶﺍ ﺴ ﺒﺤﺎ ﹶﻨﻙ ﹶﻓ ِﻘﻨﹶﺎ ﻼ ﻁﹰ ﺕ ﻫﺫﺍ ﺒﺎ ِ ﺨﹶﻠ ﹾﻘ ﹶﻷ ﺭﺽِ ﺭ ﺒﻨﹶﺎ ﻤﺎ ﹶ ﻭﺍ َ
ﻥ ﺁ ِﻤﻨﹸﻭ ﹾﺍﻥ َﺃ ﺴ ِﻤ ﻌﻨﹶﺎ ﻤﻨﹶﺎﺩِﻴﺎﹰ ﻴﻨﹶﺎﺩِﻱ ِﻟﻺِﻴﻤﺎ ِ ﻥ ﺃَﻨﺼﺎﺭٍ * ﺭﺒﻨﹶﺎ ِﺇ ﱠﻨﻨﹶﺎ ﻥ ِﻤ ﺨ ﺯ ﻴ ﹶﺘ ﻪ ﻭﻤﺎ ﻟِﻠﻅﱠﺎِﻟﻤِﻴ ﹶﻓ ﹶﻘ ﺩ َﺃ ﹾ
ﺴ ﻴﺌَﺎ ِﺘﻨﹶﺎ ﻭ ﹶﺘ ﻭ ﱠﻓﻨﹶﺎ ﻤ ﻊ ﺍﻷ ﺒﺭﺍ ِﺭ * ﺭ ﺒﻨﹶﺎ ﻭﺁ ِﺘﻨﹶﺎ ﻤﺎ ﻋﻨﱠﺎ ﻏ ِﻔ ﺭ ﹶﻟﻨﹶﺎ ﹸﺫﻨﹸﻭ ﺒﻨﹶﺎ ﻭ ﹶﻜ ﱢﻔ ﺭ ِﺒ ﺭ ﺒ ﹸﻜ ﻡ ﻓﹶﺂ ﻤﻨﱠﺎ ﺭﺒﻨﹶﺎ ﻓﹶﺎ ﹾ
ﺏ ﹶﻟ ﻬ ﻡ ﺭﺒ ﻬ ﻡ ﺴ ﹶﺘﺠﺎ
ﻑ ﺍ ﹾﻟﻤِﻴﻌﺎ ﺩ * ﻓﹶﺎ ﺨِﻠ ﹸ
ﻻ ﹸﺘ ﹾ ﻙ ﹶ ﺨ ِﺯﻨﹶﺎ ﻴ ﻭ ﻡ ﺍ ﹾﻟ ِﻘﻴﺎ ﻤ ِﺔ ِﺇ ﱠﻨ ﻻ ﹸﺘ ﹾ ﻙ ﻭ ﹶ ﺴِﻠ ﻋﻠﹶﻰ ﺭ ﻭﻋﺩ ﱠﺘﻨﹶﺎ
~2008•¶ •¶ ,_°1429´{•æA ¨XB}O 2 XXl{A ,5 X{O}{A ١٤
(45 _ 1) Z}l} X}R} ·B}{a ®X}R
ﺠﺭﻭ ﹾﺍ ﺽ ﻓﹶﺎﱠﻟﺫِﻴﻥ ﻫﺎ ﻀﻜﹸﻡ ﻤﻥ ﺒ ﻌ ٍ ل ﻤﻨﻜﹸﻡ ﻤﻥ ﹶﺫ ﹶﻜﺭٍ َﺃ ﻭ ﺃُﻨﺜﹶﻰ ﺒ ﻌ ل ﻋﺎ ِﻤ ٍ ﻻ ُﺃﻀِﻴ ﻊ ﻋﻤَ َﺃﻨﱢﻲ ﹶ
ﺨﹶﻠﱠﻨ ﻬ ﻡ
ﻷ ﺩ ِ
ﺴ ﻴﺌَﺎ ِﺘ ِﻬ ﻡ ﻭ ُ
ﻋ ﹾﻨ ﻬ ﻡ
ﻥ
ﻷ ﹶﻜ ﱢﻔ ﺭ
ﺴﺒِﻴﻠِﻲ ﻭﻗﹶﺎ ﹶﺘﻠﹸﻭ ﹾﺍ ﻭ ﹸﻗ ِﺘﻠﹸﻭ ﹾﺍ ُ
ﺨ ِﺭﺠﻭ ﹾﺍ ﻤِﻥ ِﺩﻴﺎ ِﺭ ِﻫ ﻡ ﻭﺃُﻭﺫﹸﻭ ﹾﺍ ﻓِﻲ
ﻭُﺃ ﹾ
ﺏ﴾]ﺁل ﻥ ﺍﻟ ﱠﺜﻭﺍ ِ ﺴ ﺤ ﻷ ﹾﻨﻬﺎ ﺭ ﹶﺜﻭﺍﺒﺎﹰ ﻤﻥ ﻋِﻨ ِﺩ ﺍﻟﹼﻠ ِﻪ ﻭﺍﻟﻠﹼ ﻪ ﻋِﻨ ﺩ ﻩ ﺤ ِﺘﻬﺎ ﺍ َ ﺠﺭِﻱ ﻤِﻥ ﹶﺘ ﺕ ﹶﺘ ﺠﻨﱠﺎ ٍ
ﻋﻤﺭﺍﻥ.[١٩٥-١٩٠:
-٤ﺍﻟﺘﺭﺒﻴﺔ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ
ﺇﻥ ﺍﻟﺼﻭﺭﺓ ﺍﻟﻜﺎﻤﻠﺔ ﺍﻟﺘﻲ ﺃﻋﺩﻫﺎ ﺍﷲ ﻟﺨﻠﻴﻔﺘﻪ ﻓﻲ ﺍﻷﺭﺽ ﺃﻥ ﻴﻜﻭﻥ )ﻜﺎﺌﻨﹰﺎ ﺍﺠﺘﻤﺎﻋﻴﹸﺎ(،
ﻕ
ﺨ ﹾﻠ ﹸﻥ ﺁﻴﺎ ِﺘ ِﻪ ﹶﻭﺍﻋﺘﺒﺭ ﺫﻟﻙ ﺁﻴﺔ ﻤﻥ ﺁﻴﺎﺕ ﺍﷲ ﺘﺴﺘﺤﻕ ﺍﻟﺒﺤﺙ ﻭﺍﻻﻫﺘﻤﺎﻡ؛ ﻗﺎل ﺘﻌﺎﻟﻰ ﴿ :ﻭ ِﻤ
ﻥ﴾]ﺍﻟﺭﻭﻡ.[٢٢: ﻥ ﻓِﻲ ﹶﺫﻟِﻙ ﻟﹶﺂﻴﺎﺕٍ ﱢﻟ ﹾﻠﻌﺎِﻟﻤِﻴ ﻑ َﺃ ﹾﻟﺴِ ﹶﻨﺘِ ﹸﻜ ﻡ ﻭَﺃ ﹾﻟﻭﺍ ِﻨ ﹸﻜ ﻡ ِﺇ
ﺨ ِﺘﻠﹶﺎ ﹸ
ﺽ ﻭﺍ ﹾﺕ ﻭﺍ ﹾﻟَﺄ ﺭ ِ ﺴﻤﺎﻭﺍ ِ ﺍﻟ
ﻥ َﺃ ﹾﻜﺭﻤ ﹸﻜ ﻡل ِﻟ ﹶﺘﻌﺎ ﺭﻓﹸﻭﺍ ِﺇ ﺸﻌﻭﺒﹰﺎ ﻭ ﹶﻗﺒﺎﺌِ َﺠ ﻌ ﹾﻠﻨﹶﺎ ﹸﻜ ﻡ ﹸ
ﺨﹶﻠ ﹾﻘﻨﹶﺎﻜﹸﻡ ﻤﻥ ﹶﺫ ﹶﻜﺭٍ ﻭﺃُﻨﺜﹶﻰ ﻭ ﺱ ِﺇﻨﱠﺎ ﹶ﴿ﻴﺎ َﺃ ﻴﻬﺎ ﺍﻟﻨﱠﺎ
ﺨﺒِﻴ ﺭ﴾]ﺍﻟﺤﺠﺭﺍﺕ.[١٣: ﻋﻠِﻴ ﻡ ﹶ
ﻥ ﺍﻟﱠﻠ ﻪ
ﻋِﻨ ﺩ ﺍﻟﱠﻠ ِﻪ َﺃ ﹾﺘﻘﹶﺎ ﹸﻜ ﻡ ِﺇ
ﻭﺃﻭﺼﻰ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﺒﺤﻔﻅ ﺍﻟﻌﻬﻭﺩ ،ﻭﺍﺤﺘﺭﺍﻡ ﺍﻟﺠﺎﺭ ،ﻭﺍﻹﺤﺴﺎﻥ ﺇﻟﻰ ﺍﻟﻨﺎﺱ ،ﻭﺍﻟﺼﺩﻕ
ﺤﺴﺎﻨﹰﺎ ﻭِﺒﺫِﻱ ﺍﹾﻟ ﹸﻘ ﺭﺒﻰ ﻭﺍﹾﻟﻴﺘﹶﺎﻤﻰ
ﻥ ِﺇ ﺸﻴﺌﹰﺎ ﻭﺒِﺎﹾﻟﻭﺍِﻟ ﺩ ﻴ ِ ﺸ ِﺭﻜﹸﻭﹾﺍ ِﺒ ِﻪ ﹶ ﻻ ﹸﺘ ﹾ
ﻋﺒﺩﻭﹾﺍ ﺍﻟﹼﻠ ﻪ ﻭ ﹶ
ﻭﺍﻟﻌﺩل﴿ :ﻭﺍ
ﺕ
ل ﻭﻤﺎ ﻤﹶﻠ ﹶﻜ ﹾ
ﺴﺒِﻴ ِﻥ ﺍﻟ ﺏ ﻭﺍ ﺒ ِ
ﺏ ﺒِﺎﻟﺠﻨ ِﺤ ِ ﺏ ﻭﺍﻟﺼﺎ ِ ﺠﹸﻨ ِﻥ ﻭﺍﹾﻟﺠﺎ ِﺭ ﺫِﻱ ﺍﹾﻟ ﹸﻘ ﺭﺒﻰ ﻭﺍﹾﻟﺠﺎ ِﺭ ﺍﹾﻟ ﻭﺍﹾﻟ ﻤﺴﺎﻜِﻴ ِ
ﻻ ﹶﻓﺨﹸﻭﺭﺍﹰ﴾]ﺍﻟﻨﺴﺎﺀ .[٣٦:ﻭﺃﻗﺎﻡ ﻋﻼﻗﺔ ﺍﻹﻨﺴﺎﻥ ﺒﺄﺨﻴﻪ ﺨﺘﹶﺎ ﹰ ﻥ ﻤ ﹾ ﺤﺏ ﻤﻥ ﻜﹶﺎ ﻻ ﻴ ِ
ﻥ ﺍﻟﹼﻠ ﻪ ﹶ
َﺃ ﻴﻤﺎﹸﻨ ﹸﻜ ﻡ ِﺇ
ﻥ﴾]ﺍﻟﻨﺤل.[٩٠: ﺤﺴﺎ ِﻹ ل ﻭﺍ ِ ﻥ ﺍﻟﹼﻠ ﻪ ﻴ ْﺄ ﻤ ﺭ ﺒِﺎﹾﻟ ﻌ ﺩ ِﺍﻹﻨﺴﺎﻥ ﻋﻠﻰ ﺍﻟﻌﺩل ﻭﺍﻹﺤﺴﺎﻥِ" :ﺇ
ﻭﺸﺭﻉ ﻟﻠﻨﺎﺱ ﻨﻅﺎﻤﹰﺎ ﺍﻗﺘﺼﺎﺩﻴﹰﺎ ﻭﺍﺠﺘﻤﺎﻋﻴﹰﺎ ﻴﺤﻔﻅ ﻟﻠﻨﺎﺱ ﺤﻘﻭﻗﻬﻡ ﻭﻤﻤﺘﻠﻜﺎﺘﻬﻡ
ﻥ ﻴ ﺩ ﻴ ِﻪ ِﻤ
ﻥ ﺼﺩﻗﹰﺎ ﱢﻟﻤﺎ ﺒ ﻴ
ﻕ ﻤ ﺤﱢ ﺏ ﺒِﺎ ﹾﻟ ﻭﺃﺭﻭﺍﺤﻬﻡ ﻭﻴﻨﻅﻡ ﻋﻼﻗﺎﺘﻬﻡ ﴿ :ﻭﺃَﻨ ﺯ ﹾﻟﻨﹶﺎ ﺇِﹶﻟ ﻴﻙ ﺍ ﹾﻟ ِﻜﺘﹶﺎ
ﻕ
ﺤﱢ ﻥ ﺍ ﹾﻟ
ﻙ ِﻤ ﻋﻤﺎ ﺠﺎﺀ ﻻ ﹶﺘ ﱠﺘ ِﺒ ﻊ َﺃ ﻫﻭﺍﺀ ﻫ ﻡ
ل ﺍﻟﹼﻠ ﻪ ﻭ ﹶﺤﻜﹸﻡ ﺒ ﻴ ﹶﻨﻬﻡ ِﺒﻤﺎ ﺃَﻨﺯَ
ﺏ ﻭ ﻤ ﻬ ﻴﻤِﻨﹰﺎ ﻋﹶﻠ ﻴﻪِ ﻓﹶﺎ ﺍ ﹾﻟ ِﻜﺘﹶﺎ ِ
ﻋ ﹰﺔ ﻭ ِﻤ ﹾﻨﻬﺎﺠﹰﺎ]﴾...ﺍﻟﻤﺎﺌﺩﺓ.[٤٨: ﺸ ﺭ ﺠ ﻌ ﹾﻠﻨﹶﺎ ﻤِﻨ ﹸﻜ ﻡ ِ
ِﻟ ﹸﻜلﱟ
ﻭﻗﺩ ﺍﻋﺘﻤﺩ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻨﻤﻭﺫﺝ ﺍﻷﺴﺭﺓ ﺍﻟﻤﻤﺘﺩﺓ ﻟﺘﻜﻭﻥ ﻭﺤﺩﺓ ﺒﻨﺎﺀ ﺍﻟﻤﺠﺘﻤﻊ،
ﻭﻭﻀﻊ ﻤﻥ ﺍﻷﺨﻼﻕ ﻭﺍﻟﺘﻬﺫﻴﺏ ﻭﺍﻟﻤﺸﺎﻋﺭ ﻭﺍﻟﺴﻠﻭﻙ ﻭﺍﻟﺘﺸﺭﻴﻊ ﻤﺎ ﻴﻜﻔل ﻟﻬﺫﻩ ﺍﻷﺴﺭﺓ
ﺴ ﹸﻜﻨﹸﻭﺍ ِﺇﹶﻟ ﻴﻬﺎ
ﺴ ﹸﻜ ﻡ َﺃ ﺯﻭﺍﺠﺎﹰ ﻟﱢ ﹶﺘ ﻥ ﺃَﻨ ﹸﻔ ِ ﻕ ﹶﻟﻜﹸﻡ ﻤ ﺨﹶﻠ ﹶ
ﻥ ﹶﻥ ﺁﻴﺎ ِﺘ ِﻪ َﺃ ﺍﻟﺴﻌﺎﺩﺓ ﻭﺍﻻﺴﺘﻤﺭﺍﺭﻴﺔ ﴿ :ﻭ ِﻤ
ل
ﻥ﴾]ﺍﻟﺭﻭﻡ﴿ .[٢١:ﻭﺍﻟﹼﻠ ﻪ ﺠﻌَ ﻙ ﻟﹶﺂﻴﺎﺕٍ ﱢﻟ ﹶﻘ ﻭﻡٍ ﻴ ﹶﺘ ﹶﻔ ﱠﻜﺭﻭ ﻥ ﻓِﻲ ﹶﺫِﻟ ﺤ ﻤ ﹰﺔ ِﺇ ل ﺒ ﻴ ﹶﻨﻜﹸﻡ ﻤ ﻭ ﺩ ﹰﺓ ﻭ ﺭ ﻭﺠﻌَ
ﻥ ﻭﺤ ﹶﻔﺩﺓﹰ﴾]ﺍﻟﻨﺤل ﴿ .[٧٢:ﻭ ﹶﻗﻀﻰ ﺠﻜﹸﻡ ﺒﻨِﻴ ﻥ َﺃ ﺯﻭﺍ ِ ل ﹶﻟﻜﹸﻡ ﻤ ﺴ ﹸﻜ ﻡ َﺃ ﺯﻭﺍﺠﺎﹰ ﻭﺠﻌَ ﻥ ﺃَﻨ ﹸﻔ ِ ﹶﻟﻜﹸﻡ ﻤ
ﻼ
ﻼ ﻫﻤﺎ ﹶﻓ ﹶ ﺤ ﺩ ﻫﻤﺎ َﺃ ﻭ ِﻜ ﹶ
ﻙ ﺍ ﹾﻟ ِﻜ ﺒ ﺭ َﺃ ﺤﺴﺎﻨﹰﺎ ِﺇﻤﺎ ﻴ ﺒﹸﻠ ﹶﻐﻥ ﻋِﻨ ﺩ ﻥ ِﺇ ﻻ ِﺇﻴﺎ ﻩ ﻭﺒِﺎ ﹾﻟﻭﺍِﻟ ﺩ ﻴ ِ
ﻻ ﹶﺘ ﻌ ﺒﺩﻭ ﹾﺍ ِﺇ ﱠﻙ َﺃ ﱠﺭ ﺒ
ﻻ ﹶﺘ ﹾﻨ ﻬ ﺭ ﻫﻤﺎ ﻭﻗﹸل ﱠﻟ ﻬﻤﺎ ﹶﻗ ﻭﻻﹰ ﹶﻜﺭِﻴﻤﺎﹰ﴾ ]ﺍﻹﺴﺭﺍﺀ.[٢٣: ﹶﺘﻘﹸل ﱠﻟ ﻬﻤﺎ ُﺃﻑﱟ ﻭ ﹶ
ﺃﻤﺎ ﺍﻟﻤﻔﻬﻭﻡ ﺍﻟﻐﺭﺒﻲ ﺍﻟﺤﺩﺍﺜﻲ ﻟﻠﻤﺠﺘﻤﻊ ﻭﺍﻷﺴﺭﺓ ﻓﻘﺩ ﻜﺴﺭ ﻨﻭﺍﺓ ﺍﻷﺴﺭﺓ ﺒﺘﺠﺯﻱﺀ ﻗﻀﺎﻴﺎﻫﺎ
ﻭﺍﻋﺘﻤﺎﺩ ﺍﻟﻌﻘﻠﻴﻨﻴﺔ ﺍﻟﻤﺘﻁﺭﻓﺔ ﺍﻟﻼﺩﻴﻨﻴﺔ ﻓﻲ ﻤﻌﺎﻟﺠﺔ ﻤﺸﺎﻜﻠﻬﺎ ﺒﻌﻴﺩﹰﺍ ﻋﻥ ﺍﻟﻘﻴﻡ ﺍﻟﺩﻴﻨﻴﺔ ،ﻓﻬﻲ ﺘﻌﺎﻟﺞ
١٥ 2 XXl{A ,5 X{O}{A ~2008•¶ •¶ ,_°1429´{•æA ¨XB}O
~¶Zy{A ·EZw{A ßs ®•IZK{A `BOk¬A
~2008•¶ •¶ ,_°1429´{•æA ¨XB}O 2 XXl{A ,5 X{O}{A ١٦
(45 _ 1) Z}l} X}R} ·B}{a ®X}R
ﻭﺩﺍﺌﻤﺔ ﻓﻴﻤﺎ ﻴﺘﻌﻠﻕ ﺒﺎﻻﻋﺘﻘﺎﺩ ﻭﺍﻟﺭﺃﻱ، ﺃﻱ ﻋﻠﻰ ﺠﺴﻤﻪ ﻭﺤﺭﻜﺘﻪ ﻭﻋﻘﻠﻪ ،ﻭﻟﻪ ﺤﻘﻭﻕ ﻜﺎﻤﻠﺔ
ﺃﻥ ﺍﻹﻨﺴﺎﻥ ﺍﻟﻔﺭﺩ ﻫﻭ ﻭﺤﺩﻩ ﺍﻟﺤﻘﻴﻘﺔ ﻭﺒﺎﻟﻜﺴﺏ ﻭﺍﻟﻤﻠﻜﻴﺔ ...ﻭﺨﻼﺼﺔ ﻫﺫﺍ ﺍﻟﻤﺫﻫﺏ ﻫﻲ
ﻟﻪ ﻓﻲ ﻅل ﺍﻟﺠﻤﺎﻋﺔ ﻤﻁﻠﻕ ﺍﻟﺤﺭﻴﺔ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﻁﺒﻴﻌﻴﺔ ﺍﻟﺜﺎﺒﺘﺔ ،ﻭﻋﻠﻰ ﺫﻟﻙ ﻓﺎﻟﻔﺭﺩ
ﻤﺭﻫﻘﺔ ،ﺃﻭ ﺤﺩﻭﺩ ﻀﻴﻘﺔ.23 ﻭﺍﻟﻤﻘﺩﺭﺓ ﻭﺍﻹﺭﺍﺩﺓ ﻋﻠﻰ ﺘﻨﻤﻴﺔ ﺫﺍﺘﻴﺘﻪ ﺒﺩﻭﻥ ﺃﻴﺔ ﻗﻴﻭﺩ
ﻭﻗﺩ ﺍﺴﺘﻨﺩﺕ ﺍﻟﻠﻴﺒﺭﺍﻟﻴﺔ ﻓﻲ ﺭﺅﻴﺘﻬﺎ ﻫﺫﻩ ﺇﻟﻰ ﺁﺭﺍﺀ ﻤﺠﻤﻭﻋﺔ ﻤﻥ ﻓﻼﺴﻔﺘﻬﺎ ﺍﻟﻤﻌﺘﻤﺩﻴﻥ،
ﻤﻥ ﺃﻤﺜﺎل ﻓﺭﺍﻨﺴﻴﺱ ﺒﻴﻜـﻭﻥ ﺍﻟﺫﻱ ﻴﺭﻯ ﺃﻥ" :ﺍﻟﻐﺭﺽ ﺍﻟﺫﻱ ﻴﺠﺏ ﺃﻥ ﺘﺴﻌﻰ ﺍﻟﺘﺭﺒﻴﺔ
ﻟﺘﺤﻘﻴﻘﻪ ﻫﻭ ﺍﻟﻨﻤﻭ ﺍﻟﻜﺎﻤل ﺍﻟﻤﺘﻜﺎﻤل ﻟﻠﻔﺭﺩ ،ﻭﻴﺠﺏ ﺃﻥ ﺘﺴﻌﻰ ﻟﺘﻤﻜﻴﻥ ﺍﻹﻨﺴﺎﻥ ﻤﻥ ﻓﻬﻡ
ﺃﺴﺭﺍﺭ ﺍﻟﻁﺒﻴﻌﺔ ،ﻭﺘﺴﺨﻴﺭﻫﺎ ﻟﺨﻴﺭ ﺍﻟﺒﺸﺭﻴﺔ ﻭﺘﻘﺩﻤﻬﺎ .ﻭﺍﻟﺘﺭﺒﻴﺔ ﻫﻲ ﻭﺴﻴﻠﺔ ﻟﺘﺤﻘﻴﻕ
ﻻ ﻤﻥ ﺃﻥ ﺘﻜﻭﻥ ﻭﺴﻴﻠﺔ ﻟﺘﻜﺩﻴﺱ ﺍﻟﻤﻌﻠﻭﻤﺎﺕ ،ﻭﺤﺸﻭ ﺫﻫﻥ ﺍﻟﺘﻠﻤﻴﺫ ﺃﻏﺭﺍﺽ ﻋﻤﻠﻴﺔ ﻨﻔﻌﻴﺔ ﺒﺩ ﹰ
ﺒﺎﻟﻘﻭﺍﻨﻴﻥ ﻭﺍﻟﻤﻌﻠﻭﻤﺎﺕ ﺍﻟﻨﻅﺭﻴﺔ ﺍﻟﺘﻲ ﻻ ﺼﻠﺔ ﻟﻬﺎ ﺒﺎﻟﻤﺤﻴــﻁ ﻭﺍﻟﻭﺍﻗﻊ" .ﻭﻜﺫﻟﻙ ﺠﻭﻥ
ﻫﻨﺭﻱ ﺒﺴﺘﺎﻟﻭﺘﺯﻱ ﻴﻌﺘﻘﺩ ﺃﻥ" :ﻫﺩﻑ ﺍﻟﺘﺭﺒﻴﺔ ﻫﻭ ﺘﻨﻤﻴﺔ ﻗﺩﺭﺍﺕ ﺍﻟﻔﺭﺩ ﻭﺍﺴﺘﻌﺩﺍﺩﺍﺘﻪ ،ﻭﺘﻭﻓﻴﺭ
ﺍﻟﻔﺭﺹ ﻟﻨﻤﻭ ﺼﻔﺔ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﺍﻟﻨﻔﺱ ﻓﻴﻪ ،ﻭﻤﺴﺎﻋﺩﺓ ﻨﻔﺴﻪ ﺒﻨﻔﺴﻪ"٢٤.
ﺃﻤﺎ ﺍﻟﻤﺎﺭﻜﺴﻴﺔ ﻓﻘﺩ ﻓﺴﺭﺕ ﺍﻟﺘﺎﺭﻴﺦ ﺘﻔﺴﻴﺭﹰﺍ ﻤﺎﺩﻴﺎﹰ ،ﻭﺭﺒﻁﺕ ﺍﻟﺘﻐﻴﺭﺍﺕ ﺍﻟﺘﺎﺭﻴﺨﻴﺔ
ﺠﻤﻴﻌﻬﺎ ﺒﺘﻁﻭﺭ ﻭﺴﺎﺌل ﺍﻹﻨﺘﺎﺝ ﻤﻥ ﻋﺒﻭﺩﻴﺔ ﻭﻤﺤﺭﺍﺙ ﻭﺁﻟﺔ ﺤﺩﻴﺜﺔ ،ﻭﻗﺩ ﺃﻨﻜﺭﺕ ﺍﻟﻤﺎﺭﻜﺴﻴﺔ
ﻏﺭﻴﺯﺓ ﺤﺏ ﺍﻟﺘﻤﻠﻙ ﻋﻨﺩ ﺍﻹﻨﺴﺎﻥ ،ﻭﺍﻋﺘﺒﺭﺘﻬﺎ ﻤﻜﺘﺴﺒﺔ ﻭﻟﻴﺴﺕ ﻓﻁﺭﻴﺔ ،ﻭﻀﺨﻤﺕ
ﺍﻟﻤﺎﺭﻜﺴﻴﺔ ﺍﻟﺠﺎﻨﺏ ﺍﻟﺠﻤﺎﻋﻲ ﻓﻲ ﺍﻟﻤﺠﺘﻤﻊ ﻋﻠﻰ ﺤﺴﺎﺏ ﺍﻟﺠﺎﻨﺏ ﺍﻟﻔﺭﺩﻱ ﻓﻲ ﺍﻹﻨﺴﺎﻥ،
ﻭﺃﻟﻐﺕ ﺫﺍﺘﻴﺔ ﺍﻹﻨﺴﺎﻥ ،ﻭﺍﻋﺘﺒﺭﺘﻪ ﺘﺭﺴﹰﺎ ﻓﻲ ﺩﻭﻻﺏ ﺍﻟﻤﺠﺘﻤﻊ ،ﻭﺍﻋﺘﺒﺭﺕ ﺃﻥ ﺘﻁﻭﺭ ﻭﺴﺎﺌل
ﺍﻹﻨﺘﺎﺝ ﻫﻲ ﺍﻟﺘﻲ ﺘﻐﻴﺭ ﻜل ﺸﻲﺀ؛ ﺍﻟﺩﻴﻥ ﻭﺍﻷﺨﻼﻕ ﻭﺍﻟﻌﺎﺩﺍﺕ ﻭﺍﻟﺘﻘﺎﻟﻴﺩ ﻭﺍﻟﻔﻨﻭﻥ ﻭﺍﻟﺜﻘﺎﻓﺔ
ﺇﻟﺦ ،...ﻭﻻ ﺩﻭﺭ ﻟﻺﻨﺴﺎﻥ ﻓﻲ ﺫﻟﻙ ﺇﻨﻤﺎ ﺩﻭﺭﻩ ﻫﻭ ﺃﻥ ﻴﺴﺘﻘﺒل ﻫﺫﻩ ﺍﻟﺘﻐﻴﻴﺭﺍﺕ ﻭﻴﻨﻔﺫﻫﺎ،
ﻭﺭﻜﺯﺕ ﻋﻠﻰ ﻤﺼﻠﺤﺔ ﺍﻟﻁﺒﻘﺔ ﺍﻟﻌﺎﻤﻠﺔ ﻋﻠﻰ ﺤﺴﺎﺏ ﻤﺼﻠﺤﺔ ﺍﻷﻓﺭﺍﺩ ،ﻭﻗﺩ ﺘﺠﺴﺩﺕ ﺍﻟﻁﺒﻘﺔ
ﺍﻟﻌﺎﻤﻠﺔ ﻓﻲ ﺍﻟﺤﺯﺏ ﺍﻟﺫﻱ ﺘﺠﺴﺩ ﻓﻲ ﺍﻟﻨﻬﺎﻴﺔ ﺒﺭﺌﻴﺴﻪ ﺍﻟﺫﻱ ﺭﻓﻊ ﺇﻟﻰ ﻤﺼﺎﻑ ﺍﻵﻟﻬﺔ ﻜﻤﺎ
ﺤﺩﺙ ﻤﻊ ﺴﺘﺎﻟﻴﻥ٢٥.
ﻭﻫﻜﺫﺍ ﺘﺘﺭﺍﻭﺡ ﺍﻟﺭﺅﻯ ﻭﺍﻟﻔﻠﺴﻔﺎﺕ ﻓﻲ ﺍﻟﻐﺭﺏ ﺒﺸﻜل ﻴﻨﻘﺽ ﺒﻌﻀﻪ ﺒﻌﻀﹰﺎ ﻤﻥ ﺃﺠل
٢٦
ﺨﻠﻕ ﻤﻭﺍﻁﻨﺔ ﻓﺎﻋﻠﺔ ﻭﻤﻨﺘﺠﺔ ﻭﻤﺴﺌﻭﻟﺔ.
ﺏ -ﺁﺜﺎﺭ ﺍﻟﻨﻅﺭﺓ ﺍﻟﻐﺭﺒﻴﺔ ﻟﻠﻌﻼﻗﺔ ﺒﻴﻥ ﺍﻟﻔﺭﺩ ﻭﺍﻟﻤﺠﺘﻤﻊ
ﻴﻘﻭل ﺍﻟﻜﺎﺘﺏ ﺍﻟﺴﻭﻴﺴﺭﻱ ﺠﺎﻥ ﺯﻴﻐﻠﺭ ﺍﻟﺫﻱ ﻗﺎﻡ ﺒﻌﺩﺓ ﻤﻬﺎﻡ ﺫﺍﺕ ﺼﻠﺔ ﺒﺎﻟﺠﻭﻉ ﻓﻲ
ﺠﻐﺭﺍﻓﻴﺔ ﺍﻟﻔﻘﺭ ،ﺒﺼﻔﺘﻪ ﺍﻟﻤﻘﺭﺭ ﺍﻟﺨﺎﺹ ﻟﻸﻤﻡ ﺍﻟﻤﺘﺤﺩﺓ ﺤﻭل ﺍﻟﺤﻕ ﻓﻲ ﺍﻟﻐﺫﺍﺀ ،ﻴﻘﻭل :ﻷﻭل
ﻤﺭﺓ ﻓﻲ ﺍﻟﺘﺎﺭﻴﺦ ﺘﻨﻌﻡ ﺍﻟﺒﺸﺭﻴﺔ ﺒﻭﻓﺭﺓ ﺍﻟﺒﻀﺎﺌﻊ ،ﻭﺍﻟﻌﺎﻟﻡ ﻴﻨﻭﺀ ﺒﺤﺠﻡ ﺍﻟﺜﺭﻭﺓ ﻭﺍﻟﺴﻠﻊ ﺍﻟﻤﺘﺎﺤﺔ
١٧ 2 XXl{A ,5 X{O}{A ~2008•¶ •¶ ,_°1429´{•æA ¨XB}O
~¶Zy{A ·EZw{A ßs ®•IZK{A `BOk¬A
ﺍﻟﺘﻲ ﺘﺯﻴﺩ ﺁﻻﻑ ﺍﻟﻤﺭﺍﺕ ﻋﻥ ﺍﻟﺤﺎﺠﺎﺕ ﺍﻟﻀﺭﻭﺭﻴﺔ ﻟﺒﻨﻲ ﺍﻟﺒﺸﺭ .ﻟﻜﻥ ﺭﻜﺎﻡ ﺠﺜﺙ ﺍﻟﺒﺸﺭ ﺘﺘﺯﺍﻴﺩ
ﻫﻲ ﺍﻷﺨﺭﻯ .ﻭﺍﻟﺴﺒﺏ -ﻓﻲ ﺭﺃﻴﻪ -ﻫﻭ ﻗﺒﺽ ﺍﻷﻭﻟﻴﻐﺎﺭﺸﻴﺔ )ﺤﻜﻡ ﺍﻟﻘﻠﹼﺔ ﺍﻟﻤﺴﺘﻐﻠﺔ( ﺍﻟﺭﺃﺴﻤﺎﻟﻴﺔ
ﺍﻟﻌﺎﺒﺭﺓ ﻟﻠﻘﺎﺭﺍﺕ ﻋﻠﻰ ﻋﻨﻕ ﺍﻟﻌﺎﻟﻡ ،ﺭﻏﻡ ﺃﻥ ﻤﻤﺎﺭﺴﺎﺘﻬﺎ ،ﻭﺨﻁﺎﺒﻬﺎ ﻴﺫﻫﺒﺎﻥ ﻓﻲ ﺍﺘﺠﺎﻩ ﻤﻨﺎﻗﺽ
ﻟﻤﺼﺎﻟﺢ ﺍﻷﻜﺜﺭﻴﺔ ﺍﻟﻭﺍﺴﻌﺔ ﻤﻥ ﺴﻜﺎﻥ ﺍﻟﻤﻌﻤﻭﺭﺓ .ﻤﻤﺎ ﺴﺎﻫﻡ ﻓﻲ ﺘﻜﺭﻴﺱ ﺃﺴﺒﺎﺏ ﺍﻟﺘﺨﻠﻑ
ﺍﻻﻗﺘﺼﺎﺩﻱ ،ﺍﻟﺘﻲ ﻴﺭﺍﻫﺎ ﻤﺤﺼﻭﺭﺓ ﻓﻲ ﺃﺭﺒﻌﺔ :ﺍﻟﺠﻭﻉ ﻭﺍﻟﻌﻁﺵ ﻭﺍﻷﻭﺒﺌﺔ ﻭﺍﻟﺤﺭﺏ .ﻭﺃﺴﺒﺎﺏ
ﺍﻟﺘﺨﻠﻑ ﻫﺫﻩ ﺘﻘﻀﻲ ﻓﻲ ﺴﻨﺔ ﻭﺍﺤﺩﺓ ﻋﻠﻰ ﻋﺩﺩ ﻴﺯﻴﺩ ﻋﻠﻰ ﻤﺎ ﻓﻌﻠﺘﻪ ﺍﻟﺤﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﺔ ﺍﻟﺜﺎﻨﻴﺔ
ﺕ .ﻭﺍﻟﺠﻭﻉ ﻜﺎﺭﺜﺔ ﺍﻟﻜﻭﺍﺭﺙ ،ﻭﻫﻭ ﻓﻲ ﺍﻟﻌﻤﻕ ﺍﻟﺸﻜل ﺍﻷﺸﺭﺱ ﻭﺍﻷﺨﺒﺙ ﺨﻼل ﺴﻨﻭﺍﺘﻬﺎ ﺍﻟﺴ ﹼ
ل ﻋﻥ ﻤﺎﺌﺔ ﺃﻟﻑ ﺇﻨﺴﺎﻥ ﻤﻥ ﺍﻟﺠﻭﻉ ﺃﻭ ﻤﻥ ﺍﻵﺜﺎﺭ ﺍﻟﻤﺒﺎﺸﺭﺓ ﻟﻪ. ﻟﻠﻤﻭﺕ .ﻭﻴﻭﻤﻴﺎ ﻴﻤﻭﺕ ﻤﺎ ﻻ ﻴﻘ ّ
ﻭﻓﻲ ﺍﻟﻌﺎﻟﻡ ﻤﺎ ﻻ ﻴﻘل ﻋﻥ ) (٨٠٠ﻤﻠﻴﻭﻥ ﻴﻌﻴﺸﻭﻥ ﻓﻲ ﺤﺎﻟﺔ ﺨﻁﺭﺓ ﻤﻥ ﻨﻘﺹ ﺍﻟﺘﻐﺫﻴﺔ .ﻭﻫﺫﺍ
ﺃﻤﺭ ﻏﺭﻴﺏ ﻏﻴﺭ ﻗﺎﺒل ﻟﻠﺘﺼﺩﻴﻕ ،ﺭﻏﻡ ﺍﻥ ﺍﻹﻨﺘﺎﺝ ﺍﻟﺯﺭﺍﻋﻲ ﺍﻟﺭﺍﻫﻥ ﻴﺴﺘﻁﻴﻊ ﺃﻥ ﻴﻐﺫﻱ )(١٢
ﻤﻠﻴﺎﺭ ﺇﻨﺴﺎﻥ ،ﺃﻱ ﻀﻌﻑ ﻋﺩﺩ ﺍﻟﺒﺸﺭ ﺍﻟﻤﻭﺠﻭﺩﻴﻥ ﺤﺎﻟﻴﹰﺎ .ﻭﻤﻊ ﻫﺫﺍ ﻓﻔﻲ ﺍﻟﻌﺎﻟﻡ ﻓﻘﺭ ﻤﺩﻗﻊ
ﻭﺠﻭﻉ ﻜﺎﻓﺭ ﻓﺘﺎﻙ ،ﺒﺈﺸﺭﺍﻑ ﺒﺎﺭﺩ ﺍﻷﻋﺼﺎﺏ ﻤﻥ ﺃﺴﻴﺎﺩ ﺍﻟﻌﻭﻟﻤﺔ٢٧.
ﺃﻤﺎ ﺘﻁﺒﻴﻘﺎﺕ ﺍﻟﻤﺎﺭﻜﺴﻴﺔ ﻓﻘﺩ ﻜﺎﻨﺕ ﺍﻷﺴﻭﺃ؛ ﻓﺎﺴﺘﻨﺎﺩﹰﺍ ﺇﻟﻰ ﺍﻟﻤﻠﻜﻴﺔ "ﺤﻕ ﺍﻟﻤﺠﺘﻤﻊ" ﻭ
"ﺇﻟﻐﺎﺀ ﺍﻟﻔﺭﺩﻴﺔ" ،ﺍﻨﺘﺯﻉ ﺴﺘﺎﻟﻴﻥ ﻤﻥ ﺍﻟﻔﻼﺤﻴﻥ ﻤﻭﺍﺸﻴﻬﻡ ﻭﺃﺭﺍﻀﻴﻬﻡ ﻭﻤﺯﺍﺭﻋﻬﻡ ﻭﺤﻭﻟﻬﺎ ﺇﻟﻰ
ﻤﻠﻜﻴﺔ ﺠﻤﺎﻋﻴﺔ ﺘﻁﺒﻴﻘﹰﺎ ﻟﻠﺸﻴﻭﻋﻴﺔ ﺍﻟﺘﻲ ﺘﻨﻜﺭ ﻏﺭﻴﺯﺓ ﺤﺏ ﺍﻟﺘﻤﻠﻙ ،ﻟﻜﻥ ﺍﻟﻔﻼﺤﻴﻥ ﺜﺎﺭﻭﺍ ﻋﻨﺩ
ﺍﻨﺘﺯﺍﻉ ﺃﻤﻼﻜﻬﻡ ﻤﻨﻬﻡ ﻤﻤﺎ ﺃﺩﻯ ﺇﻟﻰ ﻤﻭﺍﺠﻬﺔ ﺒﻴﻨﻬﻡ ﻭﺒﻴﻥ ﺍﻟﺴﻠﻁﺔ ﺍﻟﺴﻭﻓﻴﺘﻴﺔ ،ﻭﻜﺎﻨﺕ
ﺤﺼﻴﻠﺔ ﺍﻟﺼﺭﺍﻉ ﻤﻘﺘل ) (١٢ﻤﻠﻴﻭﻥ ﺸﺨﺼﹰﺎ ﻤﻤﺎ ﺍﻀﻁﺭ ﺍﻻﺘﺤﺎﺩ ﺍﻟﺴﻭﻓﻴﻴﺘﻲ ﻓﻲ ﺍﻟﻨﻬﺎﻴﺔ
ﺇﻟﻰ ﺍﻟﺘﺭﺍﺠﻊ ﻭﺍﻹﻗﺭﺍﺭ ﺒﻨﻭﻉ ﻤﻥ ﺍﻟﻤﻠﻜﻴﺔ ﺍﻟﺼﻐﻴﺭﺓ ﻓﻲ ﺩﺴﺘﻭﺭﻩ ﻓﻲ ﻫﺫﻩ ﺍﻟﻤﺭﺤﻠﺔ ﺍﻟﺘﻲ
ﺴﻤﻭﻫﺎ ﺍﻟﻤﺭﺤﻠﺔ ﺍﻻﺸﺘﺭﺍﻜﻴﺔ ﻋﻠﻰ ﺃﻥ ﻴﻌﻘﺏ ﺫﻟﻙ ﺇﻟﻐﺎﺅﻫﺎ ﻓﻲ ﺍﻟﻤﺭﺤﻠﺔ ﺍﻟﺸﻴﻭﻋﻴﺔ ﺍﻟﺘﻲ
ﺴﺘﺠﻌل ﻜل ﺸﻲﺀ ﻤﺸﺎﻋﹰﺎ ﻓﻲ ﺍﻟﻤﺠﺘﻤﻊ ،ﻭﺴﺘﺠﻌل ﻜل ﺸﻲﺀ ﻤﻠﻜﹰﺎ ﻟﻠﺠﻤﻴﻊ ﻭﺫﻟﻙ ﺒﻌﺩ ﺍﻨﺘﻬﺎﺀ
ﺍﻟﺼﺭﺍﻉ ﺍﻟﻁﺒﻘﻲ ﺤﺴﺏ ﺘﺨﻴﻼﺘﻬﻡ٢٨.
ﺝ -ﺍﻟﻨﻅﺭﺓ ﺍﻟﻘﺭﺁﻨﻴﺔ ﻟﻠﻌﻼﻗﺔ ﺒﻴﻥ ﺍﻟﻔﺭﺩ ﻭﺍﻟﻤﺠﺘﻤﻊ
ﻴﻨﻁﻠﻕ ﺍﻟﺤل ﺍﻟﻘﺭﺁﻨﻲ ﻓﻲ ﻓﻬﻤﻪ ﻹﺸﻜﺎﻟﻴﺔ ﺍﻟﻨﻅﺎﻡ ﺍﻻﺠﺘﻤﺎﻋﻲ ﻤﻥ ﻓﻜﺭﺓ ﺍﻟﺭﺒﻁ ﺒﻴﻥ
ﺭﻜﻴﺯﺘﻴﻥ ﺃﺴﺎﺴﻴﺘﻴﻥ :ﺃﻥ ﺍﻟﻨﻔﺱ ﺍﻟﺒﺸﺭﻴﺔ ﺘﺤﻤل ﻓﻲ ﻁﻴﺎﺘﻬﺎ ﺍﻟﺨﻴﺭ ﻭﺍﻟﺸﺭ ﻭﺫﻟﻙ ﺍﺴﺘﻨﺎﺩﺍ ﻟﻤﺎ
ﺴﻭﺍﻫﺎ * ﹶﻓَﺄ ﹾﻟ ﻬ ﻤﻬﺎ ﹸﻓﺠﻭ ﺭﻫﺎ ﻭ ﹶﺘ ﹾﻘﻭﺍﻫﺎ﴾]ﺍﻟﺸﻤﺱ [٨-٧:ﻭﻫﺫﺍ ﺠﺎﺀ ﻓﻲ ﺍﻟﺘﻨﺯﻴل﴿ :ﻭ ﹶﻨ ﹾﻔﺱٍ ﻭﻤﺎ
ﻴﺅﻜﺩ ﺘﻭﺍﺯﻥ ﺍﻟﻤﻌﺎﺩﻟﺔ ﺒﻴﻥ ﻓﻜﺭﺘﻲ ﺍﻟﺨﻴﺭ ﻭﺍﻟﺸﺭ ﻓﻲ ﺍﻟﻁﺒﻴﻌﺔ ﺍﻟﺒﺸﺭﻴﺔ .ﻭﺍﻟﺜﺎﻨﻴﺔ؛ ﺃﻥ ﺍﻟﺴﺒﻴل
ﺍﻷﻤﺜل ﻟﺘﺠﺎﻭﺯ ﻤﺸﺎﻜل ﺍﻟﻤﺠﺘﻤﻊ ﻴﻜﻭﻥ ﺒﺎﻟﺘﻌﺎﻭﻥ ﻭﺍﻟﺘﻀﺎﻤﻥ ﺍﻟﺫﻱ ﻴﻌﺘﻤﺩ ﺍﻟﺘﻘﻭﻯ ﻤﻌﻴﺎﺭﹰﺍ
ﺨﹶﻠ ﹾﻘﻨﹶﺎﻜﹸﻡ ﻤﻥ ﹶﺫ ﹶﻜﺭٍ ﻭﺃُﻨﺜﹶﻰ ﺱ ِﺇﻨﱠﺎ ﹶﻟﻠﺤﻜﻡ ﻋﻠﻰ ﺍﻷﺸﻴﺎﺀ ،ﺇﺫ ﺠﺎﺀ ﻓﻲ ﺍﻟﺘﻨﺯﻴل﴿ :ﻴﺎ َﺃﻴﻬﺎ ﺍﻟﻨﱠﺎ
ﻋﻠِﻴ ﻡ
ﻥ ﺍﻟﱠﻠ ﻪ ﻥ َﺃ ﹾﻜﺭﻤ ﹸﻜ ﻡ ﻋِﻨ ﺩ ﺍﻟﱠﻠ ِﻪ َﺃ ﹾﺘﻘﹶﺎ ﹸﻜ ﻡ ِﺇ
ل ِﻟ ﹶﺘﻌﺎ ﺭﻓﹸﻭﺍ ِﺇ
ﺸﻌﻭﺒﹰﺎ ﻭ ﹶﻗﺒﺎﺌِ َ
ﺠ ﻌ ﹾﻠﻨﹶﺎ ﹸﻜ ﻡ ﹸ
ﻭ
ﺨﺒِﻴ ﺭ﴾]ﺍﻟﺤﺠﺭﺍﺕ ،[١٣:ﻭﻓﻲ ﻫﺫﻩ ﺍﻵﻴﺔ ﻴﺘﻡ ﺘﺼﻤﻴﻡ ﻓﻜﺭﺓ ﺍﻟﺘﻜﺎﻤل ﺍﻻﺠﺘﻤﺎﻋﻲ ﺒﻴﻥ ﹶ
~2008•¶ •¶ ,_°1429´{•æA ¨XB}O 2 XXl{A ,5 X{O}{A ١٨
(45 _ 1) Z}l} X}R} ·B}{a ®X}R
ﺍﻷﻨﺴﺎﻕ ﺍﻨﻁﻼﻗﹰﺎ ﻤﻥ ﺃﺼﻐﺭ ﻭﺤﺩﺓ ﻓﻲ ﺍﻟﺘﻔﺎﻋل ﺍﻟﺒﺸﺭﻱ ﺃﻻ ﻭﻫﻲ ﺍﻟﻌﻼﻗﺔ ﺒﻴﻥ ﺍﻟﺫﻜﺭ
ﻭﺍﻷﻨﺜﻰ ،ﻭﺍﻟﺘﻲ ﻴﻤﻜﻥ ﺍﺴﺘﻴﻌﺎﺒﻬﺎ ﻗﺭﺁﻨﻴﹰﺎ ﺒﺎﻷﺴﺭﺓ ،ﺇﻟﻰ ﺍﻟﻌﻼﻗﺎﺕ ﻋﻠﻰ ﻤﺴﺘﻭﻯ ﺍﻷﻨﺴﺎﻕ
ﺍﻟﻜﺒﺭﻯ ﻜﺎﻟﺸﻌﻭﺏ ﻭﺍﻟﻘﺒﺎﺌل .ﻭﻴﺄﺘﻲ ﻤﻔﻬﻭﻡ ﺍﻟﺘﻌﺎﺭﻑ ﻟﻴﻜﻭﻥ ﺃﺴﺎﺴﹰﺎ ﻟﺘﺤﻘﻴﻕ ﺍﻟﺘﻜﺎﻤل
ﻭﺍﻟﺘﻀﺎﻤﻥ ،ﺤﻴﺙ ﺘﺨﻠﻕ ﺍﻟﺤﺎﺠﺎﺕ ﺍﻟﺒﺸﺭﻴﺔ ﺠﻤﺎﻋﺎﺕ ﻻﺒﺩ ﻤﻥ ﺃﻥ ﺘﺴﺘﻭﻋﺏ ﺍﺠﺘﻤﺎﻋﻴﹰﺎ ﻭﻓﻘﹰﺎ
ﻟﻔﻜﺭﺓ ﺍﻟﺘﺴﺎﻨﺩ ﺍﻟﻤﺘﺒﺎﺩل ﺒﻴﻥ ﺍﻟﺠﻤﺎﻋﺎﺕ ،ﻭﺫﻟﻙ ﻻﺴﺘﺤﺎﻟﺔ ﺘﺤﻘﻴﻕ ﺍﻻﻜﺘﻔﺎﺀ ﺍﻟﺫﺍﺘﻲ ﺒﺎﺴﺘﻨﺎﺩ
ﺍﻟﺠﻤﺎﻋﺔ ﺇﻟﻰ ﺫﺍﺘﻬﺎ ﻭﺇﻨﻤﺎ ﻫﻲ ﺒﺤﺎﺠﺔ ﺇﻟﻰ ﺍﻟﺘﻌﺎﻭﻥ ﻭﺍﻟﺘﻀﺎﻤﻥ ﻤﻊ ﺭﺩﻴﻔﺎﺘﻬﺎ ﺍﻷﺨﺭﻯ ﻭﻓﻘﺎ
ﻷﺴﺎﺱ ﻤﺼﻠﺤﻲ ﺸﺭﻋﻲ ﺘﺤﻘﻴﻘﺎ ﻟﻠﺘﻜﺎﻤل ،ﺃﻤﺎ ﺃﺴﺎﺱ ﻫﺫﺍ ﺍﻟﺘﻜﺎﻤل ﻓﻴﺠﺏ ﺃﻥ ﻴﻌﺘﻤﺩ ﻤﻌﻴﺎﺭﹰﺍ
ﺸﺭﻋﻴﺎ ﺃﻴﻀﺎﹰ ،ﺃﻻ ﻭﻫﻭ ﺍﻟﺘﻘﻭﻯ ﺍﻟﺘﻲ ﺘﺠﻤﻊ ﺒﻴﻥ ﺍﻟﺭﺍﺩﻉ ﺍﻟﺩﺍﺨﻠﻲ ﺍﻟﻨﻔﺴﻲ ﻭﺒﻴﻥ ﺍﻟﺠﺎﻨﺏ
ﺍﻟﺨﺎﺭﺠﻲ ﺃﻱ ﺍﻟﻀﺒﻁ ﺍﻟﻘﺎﻨﻭﻨﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ٢٩.
ﻭﻴﺘﺠﺴﺩ ﺫﻟﻙ ﻓﻲ ﺍﻷﺴﺱ ﺍﻵﺘﻴﺔ:
-١ﺍﻟﻤﺭﺠﻌﻴﺔ ﺍﻟﻌﻠﻴﺎ ﷲ ﻭﺭﺴﻭﻟﻪ :ﻭﻫﺫﻩ ﺍﻟﻤﺭﺠﻌﻴﺔ ﻫﻲ ﺍﻟﺘﻲ ﺘﻀﺒﻁ ﻭﺘﺤﺩﺩ ﺍﻟﻌﻼﻗﺔ
ﺸﺭﻯ ﺤ ﻤ ﹰﺔ ﻭ ﺒ ﹾ ﻲﺀٍ ﻭ ﻫﺩﻯ ﻭ ﺭ ﺸ ل ﹶ
ﺏ ِﺘ ﺒﻴﺎﻨﹰﺎ ﱢﻟ ﹸﻜ ﱢ ﺒﻴﻥ ﺍﻟﻔﺭﺩ ﻭﺍﻟﻤﺠﺘﻤﻊ ...﴿ :ﻭ ﹶﻨ ﺯ ﹾﻟﻨﹶﺎ ﻋﹶﻠ ﻴﻙ ﺍ ﹾﻟ ِﻜﺘﹶﺎ
ﺏ
ﻥ ﺍ ﹾﻟ ِﻜﺘﹶﺎ ِ ﻥ ﻴ ﺩ ﻴ ِﻪ ِﻤ
ﺼﺩﻗﹰﺎ ﱢﻟﻤﺎ ﺒ ﻴ ﻕ ﻤ ﺤﱢ ﺏ ِﺒﺎ ﹾﻟ ﻥ﴾]ﺍﻟﻨﺤل ﴿ ،[٨٩:ﻭﺃَﻨ ﺯ ﹾﻟﻨﹶﺎ ﺇِﹶﻟ ﻴﻙ ﺍ ﹾﻟ ِﻜﺘﹶﺎ ﺴِﻠﻤِﻴ
ِﻟ ﹾﻠ ﻤ
ﻕ﴾... ﺤﱢ ﻥ ﺍ ﹾﻟ ﻙ ِﻤ ﻋﻤﺎ ﺠﺎﺀ ﻻ ﹶﺘ ﱠﺘ ِﺒ ﻊ َﺃ ﻫﻭﺍﺀ ﻫ ﻡ ل ﺍﻟﹼﻠ ﻪ ﻭ ﹶ ﺤﻜﹸﻡ ﺒ ﻴ ﹶﻨﻬﻡ ِﺒﻤﺎ ﺃَﻨﺯَ ﻭ ﻤ ﻬ ﻴﻤِﻨﹰﺎ ﻋﹶﻠ ﻴﻪِ ﻓﹶﺎ
ﺤ ﹾﻜ ﻤ ﻪ ِﺇﻟﹶﻰ ﺍﻟﱠﻠ ِﻪ]﴾...ﺍﻟﺸﻭﺭﻯ.[١٠: ﻲﺀٍ ﹶﻓ ﺸ ﺨ ﹶﺘﹶﻠ ﹾﻔ ﹸﺘ ﻡ ﻓِﻴ ِﻪ ﻤِﻥ ﹶ
]ﺍﻟﻤﺎﺌﺩﺓ ﴿ ،[٤٨:ﻭﻤﺎ ﺍ ﹾ
ﻭﻻ ﺘﺴﺘﻨﺩ ﻫﺫﻩ ﺍﻟﻤﺭﺠﻌﻴﺔ ﺇﻟﻰ ﺍﻷﻓﺭﺍﺩ ﺃﻭ ﺇﻟﻰ ﺍﻟﺠﻤﺎﻋﺎﺕ ﺃﻭ ﺇﻟﻰ ﺍﻷﻏﻨﻴﺎﺀ ﺃﻭ ﺇﻟﻰ
ﻥ ﻭ ﹶﻨ ﻌﹶﻠ ﻡ ﻤﺎ ﺨﹶﻠ ﹾﻘﻨﹶﺎ ﺍ ﹾﻟﺈِﻨﺴﺎ ﺍﻟﻔﻘﺭﺍﺀ ,ﻭﺇﻨﻤﺎ ﺘﺴﺘﻨﺩ ﺇﻟﻰ ﻋﻠﻡ ﺍﷲ ﻭﺤﻜﻤﺘﻪ ﻭﺭﺃﻓﺘﻪ ﺒﻌﺒﺎﺩﻩ﴿ :ﻭﹶﻟ ﹶﻘ ﺩ ﹶ
ﺨﺒِﻴ ﺭ﴾]ﺍﻟﻤﻠﻙ.[١٤: ﻑ ﺍ ﹾﻟ ﹶ
ﻕ ﻭ ﻫ ﻭ ﺍﻟﱠﻠﻁِﻴ ﹸ ﺨﹶﻠ ﹶ ﻥ ﹶ ﺴ ﻪ]﴾...ﻕَ﴿ ،[١٦:ﺃﻟﹶﺎ ﻴ ﻌﹶﻠ ﻡ ﻤ ﺱ ِﺒ ِﻪ ﹶﻨ ﹾﻔ
ﺴ ِﻭ ﹸﺘ ﻭ
ﺱ
-٢ﺍﻟﻔﺭﺩ ﻜﺎﺌﻥ ﺍﺠﺘﻤﺎﻋﻲ :ﺨﻠﻘﻪ ﺍﷲ ﻟﻴﻜﻭﻥ ﺃﺴﺭﺓ ﻭﻴﻌﻴﺵ ﻓﻲ ﺠﻤﺎﻋﺔ ﴿ﻴﺎ َﺃ ﻴﻬﺎ ﺍﻟﻨﱠﺎ
ل ِﻟ ﹶﺘﻌﺎ ﺭﻓﹸﻭﺍ]﴾...ﺍﻟﺤﺠﺭﺍﺕ.[١٣: ﺸﻌﻭﺒﹰﺎ ﻭ ﹶﻗﺒﺎﺌِ َ
ﺠ ﻌ ﹾﻠﻨﹶﺎ ﹸﻜ ﻡ ﹸ
ﺨﹶﻠ ﹾﻘﻨﹶﺎﻜﹸﻡ ﻤﻥ ﹶﺫ ﹶﻜﺭٍ ﻭﺃُﻨﺜﹶﻰ ﻭ ِﺇﻨﱠﺎ ﹶ
ﻭﻜﺫﻟﻙ ﺠﺎﺀﺕ ﺠﻤﻴﻊ ﺍﻟﺘﻭﺠﻴﻬﺎﺕ ﺍﻟﻘﺭﺁﻨﻴﺔ ﺍﻟﺘﻲ ﺘﺨﺎﻁﺏ ﺠﻨﺱ "ﺒﻨﻲ ﺁﺩﻡ" ﺒﺼﻴﻐﺔ ﺍﻟﺠﻤﻊ
ﻻ ﻴ ﹾﻔﺘِ ﹶﻨﱠﻨ ﹸﻜ ﻡ
ﻋﹶﻠ ﻴ ﹸﻜ ﻡ]﴾...ﺍﻷﻋﺭﺍﻑ﴿ ،[٢٦:ﻴﺎ ﺒﻨِﻲ ﺁ ﺩ ﻡ ﹶ ﻭﻟﻴﺱ ﺍﻟﻤﻔﺭﺩ؛ ﴿ﻴﺎ ﺒﻨِﻲ ﺁ ﺩ ﻡ ﹶﻗ ﺩ ﺃَﻨ ﺯ ﹾﻟﻨﹶﺎ
ﺨﺫﹸﻭ ﹾﺍ ﺯِﻴ ﹶﻨ ﹶﺘ ﹸﻜ ﻡ]﴾...ﺍﻷﻋﺭﺍﻑ﴿ ،[٣١:ﻴﺎ ﺒﻨِﻲ ﻥ]﴾...ﺍﻷﻋﺭﺍﻑ﴿ ،[٢٧:ﻴﺎ ﺒﻨِﻲ ﺁ ﺩ ﻡ ﹸ ﺸ ﻴﻁﹶﺎ
ﺍﻟ ﱠ
ﻙ ﻤِﻥ ﺒﻨِﻲ ﺁ ﺩ ﻡ ﻤِﻥ ﺨ ﹶﺫ ﺭ ﺒ ﺁ ﺩ ﻡ ِﺇﻤﺎ ﻴ ْﺄ ِﺘ ﻴ ﱠﻨ ﹸﻜ ﻡ]﴾...ﺍﻷﻋﺭﺍﻑ ﴿ ،[٣٥:ﻭِﺇ ﹾﺫ َﺃ ﹶ
ﻋ ﻬ ﺩ ﻅﻬﻭ ِﺭ ِﻫ ﻡ]﴾...ﺍﻷﻋﺭﺍﻑ﴿ ،[١٧٢:ﻭﹶﻟ ﹶﻘ ﺩ ﹶﻜ ﺭ ﻤﻨﹶﺎ ﺒﻨِﻲ ﺁ ﺩ ﻡ]﴾...ﺍﻹﺴﺭﺍﺀَ﴿ ،[٧٠:ﺃﹶﻟ ﻡ َﺃ ﹸ
ِﺇﹶﻟ ﻴ ﹸﻜ ﻡ ﻴﺎ ﺒﻨِﻲ ﺁ ﺩ ﻡ]﴾...ﻴﺱ .[٦٠:ﻭﻨﺴﺘﺩل ﻤﻥ ﻫﺫﻩ ﺍﻵﻴﺎﺕ ﺃﻥ ﺍﻹﻨﺴﺎﻥ ﻓﻲ ﺃﺼل ﻨﻭﻋﻪ
ﻜـ"ﺍﺒﻥ ﺁﺩﻡ" –ﺒﺤﻀﺎﺭ ٍﺓ ﺃﻭ ﺒﺩﻭﻨﻬﺎ -ﻴﺘﻭﺍﺠﺩ ﻤﺠﺘﻤﻌﹰﺎ ﻭﻟﻴﺱ ﺁﺤﺎﺩﹰﺍ.
-٣ﺤﺭﻴﺔ ﺍﻷﻓﺭﺍﺩ ﻭﻤﺴﺌﻭﻟﻴﺘﻬﻡ :ﻻ ﻨﺭﻴﺩ ﺃﻥ ﻨﺩﺨل ﻓﻲ ﺍﻟﺠﺩل ﺍﻟﺘﻘﻠﻴﺩﻱ ﻟﺭﻭﺍﺩ ﻋﻠﻡ ﺍﻟﻜﻼﻡ
ﻭﺍﻟﻔﺭﻕ ﺍﻹﺴﻼﻤﻴﺔ ﻭﻓﻼﺴﻔﺘﻬﺎ ﺤﻭل ﻤﺴﺄﻟﺔ "ﻫل ﺍﻹﻨﺴﺎﻥ ﻤﺴﻴﺭ ﺃﻡ ﻤﺨﻴﺭ" ،ﻭﻟﻜﻥ ﻴﺴﻌﻨﺎ ﻤﺎ
١٩ 2 XXl{A ,5 X{O}{A ~2008•¶ •¶ ,_°1429´{•æA ¨XB}O
~¶Zy{A ·EZw{A ßs ®•IZK{A `BOk¬A
ﻭﺴﻊ ﺍﻟﺼﺤﺎﺒﺔ ﺭﻀﻭﺍﻥ ﺍﷲ ﻋﻠﻴﻬﻡ –ﻗﺒل ﻨﺸﻭﺀ ﻫﺫﻩ ﺍﻟﻔﺭﻕ ﻭﺍﻟﻌﻠﻭﻡ -ﺤﻭل ﺤﺭﻴﺔ ﺍﻹﻨﺴﺎﻥ
ل
ﻲ]﴾...ﺍﻟﺒﻘﺭﺓ﴿ ،[٢٥٦:ﺒ ِ ﻥ ﺍﹾﻟ ﹶﻐ
ﺸ ﺩ ِﻤ ﻥ ﺍﻟﺭ ﹾ ﻥ ﻗﹶﺩ ﱠﺘﺒﻴ ﻻ ِﺇ ﹾﻜﺭﺍ ﻩ ﻓِﻲ ﺍﻟﺩﻴ ِ ﻭﻤﺴﺌﻭﻟﻴﺘﻪ ﻭﺠﺯﺍﺌﻪ؛ ﴿ ﹶ
ﻥ َﺃﹾﻟ ﺯ ﻤﻨﹶﺎ ﻩ
ﻋﻠﹶﻰ ﹶﻨ ﹾﻔﺴِﻪِ ﺒﺼِﻴ ﺭﹲﺓ * ﻭﹶﻟ ﻭ َﺃﹾﻟﻘﹶﻰ ﻤﻌﺎﺫِﻴ ﺭ ﻩ﴾]ﺍﻟﻘﻴﺎﻤﺔ ﴿ ،[١٥-١٤:ﻭ ﹸﻜلﱠ ﺇِﻨﺴﺎ ٍ ﻥ ﺍﹾﻟﺈِﻨﺴﺎ
ﺝ ﹶﻟ ﻪ ﻴ ﻭ ﻡ ﺍﹾﻟ ِﻘﻴﺎ ﻤ ِﺔ ﻜِﺘﹶﺎﺒﺎﹰ ﻴﹾﻠﻘﹶﺎ ﻩ ﻤﻨﺸﹸﻭﺭﹰﺍ﴾]ﺍﻹﺴﺭﺍﺀَ﴿ ،[١٣:ﺃﻟﱠﺎ ﹶﺘ ِﺯ ﺭ ﻭﺍ ِﺯ ﺭ ﹲﺓ ﺨ ِﺭ ﻋﹸﻨ ِﻘ ِﻪ ﻭﹸﻨ ﹾ
ﻁﹶﺂِﺌ ﺭ ﻩ ﻓِﻲ
ﺠﺯﺍﺀ ﺠﺯﺍ ﻩ ﺍﹾﻟ
ﻑ ﻴﺭﻯ * ﹸﺜﻡ ﻴ ﺴ ﻌﻴ ﻪ ﺴ ﻭ ﹶ
ﻥ ﺴﻌﻰ * ﻭَﺃ ﻥ ِﺇﻟﱠﺎ ﻤﺎ ﺱ ِﻟﹾﻠﺈِﻨﺴﺎ ِ
ﺨﺭﻯ * ﻭﺃَﻥ ﱠﻟ ﻴ ِﻭ ﺯ ﺭ ُﺃ ﹾ
ﺸ ﺭﺍﹰ
ل ﹶﺫ ﺭﺓٍ ﹶ ل ِﻤ ﹾﺜﻘﹶﺎ َ
ﺨﻴﺭﹰﺍ ﻴ ﺭ ﻩ * ﻭﻤﻥ ﻴ ﻌ ﻤ ْ ل ﹶﺫ ﺭﺓٍ ﹶ ل ِﻤ ﹾﺜﻘﹶﺎ َ
ﺍﹾﻟَﺄ ﻭﻓﹶﻰ﴾]ﺍﻟﻨﺠﻡ ﴿ ،[٤١-٣٨:ﹶﻓﻤﻥ ﻴ ﻌ ﻤ ْ
ﻴ ﺭ ﻩ﴾]ﺍﻟﺯﻟﺯﻟﺔ .[٨-٧ :ﻭﻫﺫﺍ ﻴﻌﻨﻲ ﻗﺩﺭﺓ ﻭﻀﺭﻭﺭﺓ ﺍﻨﺴﺠﺎﻡ ﺍﻷﻓﺭﺍﺩ ﻤﻊ ﺍﻟﻤﻌﺎﻴﻴﺭ ﻭﺍﻟﻘﻭﺍﻨﻴﻥ،
ﻭﻨﻨﻔﻲ ﺒﺫﻟﻙ ﻤﻘﻭﻟﺔ ﺃﻥ ﺍﻟﻘﻴﻡ ﻭﺍﻟﻘﻭﺍﻨﻴﻥ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺘﺸﻜل ﻋﺎﺌﻘﹰﺎ ﺃﻤﺎﻡ ﻨﻤﻭ ﺍﻟﻔﺭﺩ ﻭﺍﺯﺩﻫﺎﺭﻩ.
ﻥ ﹶﺘ ﹶﻜﻭﻥ ﺍﻟﻤﺠﺘﻤﻊ ﺍﻟﻤﺴﻠﻡ ﻤﻥ ﺍﻟﻤﻨﻅﻭﺭ ﺍﻟﻘﺭﺁﻨﻲ ﻟﻪ -٤ﻏﺎﺌﻴﺔ ﺍﻟﻤﺠﺘﻤﻊ ﻭﻗﻴﻤﻪ :ﺇ
ﻏﺎﻴﺎﺕ ﻋﻠﻴﺎ ﺘﺘﺠﺎﻭﺯ ﺍﻟﻘﻴﻡ ﺍﻟﻤﺎﺩﻴﺔ ﻭﺍﻟﺩﻨﻴﻭﻴﺔ – ﻭﺇﻥ ﻜﺎﻨﺕ ﻻ ﺘﻬﻤﻠﻬﺎ ،ﻭﺫﻟﻙ ﺍﻨﻁﻼﻗﹰﺎ ﻤﻥ
ﻥ ﺇِﻥ ﻤ ﱠﻜﻨﱠﺎ ﻫ ﻡ ﻥ﴾]ﺍﻟﺫﺍﺭﻴﺎﺕ﴿ ،[٥٦:ﺍﱠﻟﺫِﻴ ﺱ ِﺇﻟﱠﺎ ِﻟ ﻴ ﻌ ﺒﺩﻭ ِﻥ ﻭﺍ ﹾﻟﺈِﻨ ﺠﺕ ﺍ ﹾﻟ ِﺨﹶﻠ ﹾﻘ ﹸ
ﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ ﴿ :ﻭﻤﺎ ﹶ
ﻥ ﺍ ﹾﻟﻤﻨ ﹶﻜﺭِ ﻭِﻟﱠﻠ ِﻪ ﻋﺎ ِﻗ ﺒ ﹸﺔ
ﻋِ
ﻑ ﻭ ﹶﻨ ﻬﻭﺍ
ﺼﻠﹶﺎ ﹶﺓ ﻭﺁ ﹶﺘﻭﺍ ﺍﻟ ﺯﻜﹶﺎ ﹶﺓ ﻭَﺃﻤﺭﻭﺍ ﺒِﺎ ﹾﻟ ﻤ ﻌﺭﻭ ِ ﺽ َﺃﻗﹶﺎﻤﻭﺍ ﺍﻟ ﻓِﻲ ﺍ ﹾﻟَﺄ ﺭ ِ
ﻥ
ﻋِ ﻑ ﻭ ﹶﺘ ﹾﻨﻬ ﻭﻥ ﻥ ﺒِﺎ ﹾﻟ ﻤ ﻌﺭﻭ ِ
ﺱ ﹶﺘ ْﺄ ﻤﺭﻭ
ﺕ ﻟِﻠﻨﱠﺎ ِﺠ ﹾ ﺨ ِﺭ ﺨ ﻴﺭُ ﺃ ﻤ ٍﺔ ُﺃ ﹾ
ﺍ ﹾﻟُﺄﻤﻭﺭِ﴾]ﺍﻟﺤﺞ﴿ ،[٤١:ﻜﹸﻨ ﹸﺘ ﻡ ﹶ
ﻥ ﺒِﺎﻟﹼﻠ ِﻪ]﴾...ﺁل ﻋﻤﺭﺍﻥ.[١١٠: ﺍ ﹾﻟﻤﻨ ﹶﻜﺭِ ﻭﹸﺘ ْﺅ ِﻤﻨﹸﻭ
ﻭﺘﻘﻭﻡ ﻫﺫﻩ ﺍﻟﻐﺎﻴﺎﺕ ﻭﺍﻟﻘﻴﻡ ﺒﻤﻬﻤﺔ ﺘﻭﺤﻴﺩ ﺠﻤﻴﻊ ﺃﻓﺭﺍﺩ ﺍﻟﻤﺠﺘﻤﻊ ﺘﺤﺕ ﺭﺍﻴﺘﻬﺎ ﻭﺍﻟﺘﻔﺎﻨﻲ
ﻓﻲ ﺴﺒﻴل ﺘﺤﻘﻴﻘﻬﺎ ،ﺇﺫ ﺃﻥ ﻫﺫﻩ ﺍﻟﻐﺎﻴﺎﺕ ﻟﻴﺱ ﻤﻥ ﺼﻨﻊ ﻓﺌﺔ ﻤﻥ ﺍﻟﻤﺠﺘﻤﻊ -ﻭﺇﻥ ﺘﻭﺍﻓﻕ
ﻋﻠﻴﻬﺎ ﻭﺤﺼﻠﺕ ﻋﻠﻰ ﺍﻟﺘﺼﻭﻴﺘﺎﺕ ﺍﻟﻼﺯﻤﺔ ﻓﻲ ﺍﻟﻤﺠﺎﻟﺱ ﺍﻟﻤﻌﻨﻴﺔ -ﺒل ﻫﻲ ﻤﻥ ﺼﻨﻊ ﺍﷲ
ﻭﺃﻤﺭﻩ ،ﻭﺒﺎﻟﺘﺎﻟﻲ ﻓﺈﻥ ﻫﺫﻩ ﺍﻟﻐﺎﻴﺎﺕ ﻭﺍﻟﻘﻴﻡ ﻤﺴﺌﻭﻟﻴﺔ ﺍﻟﺠﻤﻴﻊ ﺃﻓﺭﺍﺩﹰﺍ ﻭﺠﻤﺎﻋﺎﺕ ،ﻭﺘﺴﺘﻭﻋﺏ
ﺃﻴﻀﹰﺎ ﻁﺎﻗﺎﺕ ﺍﻟﺠﻤﻴﻊ.
-٥ﺴﻠﻁﺔ ﺍﻟﻤﺠﺘﻤﻊ :ﻋﻠﻰ ﺍﻟﺭﻏﻡ ﻤﻥ ﺃﻥ ﺘﺤﻘﻴﻕ ﻏﺎﻴﺎﺕ ﺍﻟﻤﺠﺘﻤﻊ ﻭﺍﻟﺤﻔﺎﻅ ﻋﻠﻴﻪ
ﻤﺴﺌﻭﻟﻴﺔ ﺍﻟﺠﻤﻴﻊ ﻜﻤﺎ ﺴﻠﻑ ،ﺇﻻ ﺃﻥ ﻫﻨﺎﻙ ﺘﻭﺼﻴﺔ ﻗﺭﺁﻨﻴﺔ ﺒﺘﻜﻭﻴﻥ "ﺠﻬﺔ" ﻤﻥ ﺍﻷﻤﺔ ﺘﻘﻭﻡ
ﻥ
ﻋِﻥ
ﻑ ﻭ ﻴ ﹾﻨ ﻬ ﻭ
ﻥ ﺒِﺎ ﹾﻟ ﻤ ﻌﺭﻭ ِ
ﺨ ﻴ ِﺭ ﻭ ﻴ ْﺄ ﻤﺭﻭ
ﻥ ِﺇﻟﹶﻰ ﺍ ﹾﻟ ﹶ
ﺒﻬﺫﻩ ﺍﻟﻭﻅﻴﻔﺔ ﴿ :ﻭ ﹾﻟ ﹶﺘﻜﹸﻥ ﻤﻨ ﹸﻜ ﻡ ُﺃ ﻤ ﹲﺔ ﻴ ﺩﻋﻭ
ﻥ﴾]ﺁل ﻋﻤﺭﺍﻥ .[١٠٤:ﻭﻴﻨﺩﺭﺝ ﻤﻭﻀﻭﻉ ﺍﻟﺤﺩﻭﺩ ﻫﻨﺎ ﺘﺤﺕ ﺍ ﹾﻟﻤﻨ ﹶﻜﺭِ ﻭُﺃ ﻭﻟﹶـ ِﺌ
ﻙ ﻫ ﻡ ﺍ ﹾﻟ ﻤ ﹾﻔِﻠﺤﻭ
ﻤﻤﺎﺭﺴﺔ ﺍﻟﻤﺠﺘﻤﻊ ﻟﺴﻠﻁﺘﻪ ﻀﺩ ﺍﻟﺨﺎﺭﺠﻴﻥ ﻋﻠﻰ ﻗﻭﺍﻨﻴﻨﻪ ﻭﺃﻋﺭﺍﻓﻪ ،ﻭﻜﺫﻟﻙ ﺴﺎﺌﺭ ﺇﻟﺯﺍﻤﺎﺕ
ﺍﻟﺩﻭﻟﺔ ﻭﺼﻼﺤﻴﺎﺘﻬﺎ ﻜﻤﻤﺜل ﻟﺴﻠﻁﺔ ﺍﻟﻤﺠﺘﻤﻊ ﻭﺇﺭﺍﺩﺘﻪ.
-٦ﺤﻤﺎﻴﺔ ﺤﻘﻭﻕ ﺍﻷﻓﺭﺍﺩ ﻭﺤﺭﻴﺎﺘﻬﻡ :ﺇﺫﺍ ﺘﺤﺩﺜﻨﺎ ﻋﻥ ﺴﻠﻁﺔ ﺍﻟﻤﺠﺘﻤﻊ ﻭﺼﻼﺤﻴﺎﺘﻪ
ﻓﺈﻨﻪ ﻴﺭﺍﺩﻓﻬﺎ ﻤﺒﺎﺸﺭﺓ ﻭﻴﻘﻴﺩﻫﺎ ﺤﺭﻴﺎﺕ ﺍﻷﻓﺭﺍﺩ ﻭﺤﻘﻭﻗﻬﻡ:
ﻻ
ﻥ ِﺒ ﹸﻜ ﻡ ﺭﺤِﻴﻤﹰﺎ"]ﺍﻟﻨﺴﺎﺀ﴿ ،[٢٩:ﻭ ﹶ ﻥ ﺍﻟﹼﻠ ﻪ ﻜﹶﺎ ﺴ ﹸﻜ ﻡ ِﺇ
ﻻ ﹶﺘ ﹾﻘﹸﺘﻠﹸﻭﹾﺍ ﺃَﻨ ﹸﻔ
ﺃ -ﺤﻕ ﺍﻟﺤﻴﺎﺓ...﴿ :ﻭ ﹶ
ﺠلِ ﹶﺫﻟِﻙ ﹶﻜﹶﺘ ﺒﻨﹶﺎ
ﻥ َﺃ
ﻕ]"...ﺍﻹﺴﺭﺍﺀِ ﴿ ،[٣٣:ﻤ ﺤﱢ ﻻ ﺒِﺎﻟ ﺤ ﺭ ﻡ ﺍﻟﻠﹼ ﻪ ِﺇ ﱠ ﺱ ﺍﱠﻟﺘِﻲ ﹶﺘ ﹾﻘﹸﺘﻠﹸﻭﹾﺍ ﺍﻟﱠﻨ ﹾﻔ
ﻷ ﺭﺽِ ﹶﻓ ﹶﻜَﺄﱠﻨﻤﺎ ﺱ َﺃ ﻭ ﹶﻓﺴﺎ ٍﺩ ﻓِﻲ ﺍ َ
ل ﹶﻨﻔﹾﺴﹰﺎ ﺒِ ﹶﻐ ﻴﺭِ ﹶﻨ ﹾﻔ ٍ ل َﺃﻨﱠ ﻪ ﻤﻥ ﹶﻗﹶﺘ َ ﺴﺭﺍﺌِﻴ َ
ﻋﻠﹶﻰ ﺒﻨِﻲ ﺇِ
~2008•¶ •¶ ,_°1429´{•æA ¨XB}O 2 XXl{A ,5 X{O}{A ٢٠
(45 _ 1) Z}l} X}R} ·B}{a ®X}R
ﻥ
ﺱ]﴾...ﺍﻟﻤﺎﺌﺩﺓ ﴿ ،[٣٢:ﻭﻤﺎ ﻜﹶﺎ ﺤﻴﺎ ﺍﻟﻨﱠﺎ ﺤﻴﺎﻫﺎ ﹶﻓ ﹶﻜَﺄﱠﻨﻤﺎ َﺃ ﻥ َﺃ ﺠﻤِﻴﻌﹰﺎ ﻭ ﻤ ﺱ ل ﺍﻟﻨﱠﺎ ﹶﻗﹶﺘ َ
ﺨﻁﹶﺌﹰﺎ]﴾...ﺍﻟﻨﺴﺎﺀ.[٩٢: ﻻ ﹶ ل ﻤ ْﺅﻤِﻨﹰﺎ ِﺇ ﱠ ﻥ ﺃَﻥ ﻴ ﹾﻘﹸﺘ َِﻟ ﻤ ْﺅ ِﻤ ٍ
ﻀلِ ﺽ ﻭﺍ ﺒﹶﺘﻐﹸﻭﺍ ﻤِﻥ ﹶﻓ ﺤﻕ ﺍﻟﻌﻤل ﻭﺍﻟﻜﺴﺏ ﻭﺍﻟﺘﻤﻠﻙ...﴿ :ﻓﹶﺎﻨﹶﺘﺸِﺭﻭﺍ ِﻓﻲ ﺍﹾﻟَﺄ ﺭ ِ ﺏ-
ﻻل ِﺇ ﱠ ﻁِﻻ ﹶﺘ ْﺄ ﹸﻜﻠﹸﻭﹾﺍ َﺃ ﻤﻭﺍﹶﻟ ﹸﻜ ﻡ ﺒ ﻴﹶﻨ ﹸﻜ ﻡ ﺒِﺎﹾﻟﺒﺎ ِﻥ ﺁ ﻤﻨﹸﻭﹾﺍ ﹶ ﺍﻟﱠﻠ ِﻪ]﴾...ﺍﻟﺠﻤﻌﺔ﴿ ،[١٠:ﻴﺎ َﺃﻴﻬﺎ ﺍﱠﻟﺫِﻴ
ﺏ ﹶﻟ ﻬ ﻡ ﺭﺒ ﻬ ﻡ َﺃﻨﱢﻲ ﺴﹶﺘﺠﺎ ﺽ ﻤﻨ ﹸﻜ ﻡ]﴾...ﺍﻟﻨﺴﺎﺀ﴿ ،[٢٩:ﻓﹶﺎ ﻥ ِﺘﺠﺎ ﺭ ﹰﺓ ﻋﻥ ﹶﺘﺭﺍ ٍ ﺃَﻥ ﹶﺘﻜﹸﻭ
ل ﻤﻨﻜﹸﻡ ﻤﻥ ﹶﺫ ﹶﻜﺭٍ َﺃ ﻭ ﺃُﻨﺜﹶﻰ]﴾...ﺁل ﻋﻤﺭﺍﻥ﴿ ،[١٩٥:ﻤﻥ ل ﻋﺎ ِﻤ ٍ ﻻ ُﺃﻀِﻴ ﻊ ﻋﻤَ ﹶ
ﺙ ﺍﻟ ﺩ ﹾﻨﻴﺎ ﻨﹸﺅِﺘ ِﻪ
ﻥ ﻴﺭِﻴ ﺩ ﺤ ﺭ ﹶ ﺤ ﺭِﺜ ِﻪ ﻭﻤﻥ ﻜﹶﺎ ﺨ ﺭ ِﺓ ﹶﻨ ِﺯ ﺩ ﹶﻟ ﻪ ﻓِﻲ ﺙ ﺍﻟﹾﺂ ِ ﻥ ﻴﺭِﻴ ﺩ ﺤ ﺭ ﹶ ﻜﹶﺎ
ﺏﺴﺒﻭﹾﺍ ﻭﻟِﻠﱢﻨﺴﺎﺀ ﹶﻨﺼِﻴ ﺏ ﻤﻤﺎ ﺍ ﹾﻜﹶﺘ ل ﹶﻨﺼِﻴ ِﻤ ﹾﻨﻬﺎ]﴾...ﺍﻟﺸﻭﺭﻯ...﴿ ،[٢٠:ﻟﱢﻠ ﺭﺠﺎ ِ
ﻤﻤﺎ ﺍ ﹾﻜﹶﺘﺴ ﺒﻥ]﴾...ﺍﻟﻨﺴﺎﺀ.[٣٢:
ﻲ]"...ﺍﻟﺒﻘﺭﺓ،[٢٥٦: ﻥ ﺍﹾﻟ ﹶﻐ ﺸ ﺩ ِﻤ ﻥ ﺍﻟﺭ ﹾ ﻥ ﻗﹶﺩ ﱠﺘﺒﻴ ﻻ ِﺇ ﹾﻜﺭﺍ ﻩ ﻓِﻲ ﺍﻟﺩﻴ ِ ﺤﻕ ﺍﻟﺘﺩﻴﻥ ﴿ :ﹶ ﺕ-
ﻕ ﻤِﻥ ﺤﱡ ل ﺍﹾﻟ ﻥ﴾]ﻴﻭﻨﺱ ﴿ ،[٩٩:ﻭ ﹸﻗ ِ ﺤﺘﱠﻰ ﻴﻜﹸﻭﻨﹸﻭﹾﺍ ﻤ ْﺅ ِﻤﻨِﻴ ﺱ ﺕ ﺘﹸ ﹾﻜ ِﺭ ﻩ ﺍﻟﻨﱠﺎ ﴿َ...ﺃ ﹶﻓﺄَﻨ ﹶ
ﺭﺒ ﹸﻜ ﻡ ﹶﻓﻤﻥ ﺸﹶﺎﺀ ﹶﻓﹾﻠﻴ ْﺅﻤِﻥ ﻭﻤﻥ ﺸﹶﺎﺀ ﹶﻓﹾﻠﻴ ﹾﻜ ﹸﻔ ﺭ]﴾...ﺍﻟﻜﻬﻑ.[٢٩:
ﻋﹶﻠ ﻴﻜﹸ ﻡﺏ ﻥ ﺁ ﻤﻨﹸﻭ ﹾﺍ ﹸﻜ ِﺘ ﺤﻕ ﺍﻟﺴﻼﻤﺔ ﺍﻟﺒﺩﻨﻴﺔ﴿ :ﻴﺎ َﺃ ﻴﻬﺎ ﺍﱠﻟﺫِﻴ ﺙ-
ﻋﹶﻠ ﻴ ﹸﻜ ﻡ
ﻋ ﹶﺘﺩﻯ ﺹ ﹶﻓﻤﻥِ ﺍ ﺕ ِﻗﺼﺎ ﺤ ﺭﻤﺎ ﹸ ﺹ]﴾...ﺍﻟﺒﻘﺭﺓ...﴿ ،[١٧٨:ﻭﺍ ﹾﻟ ﺍ ﹾﻟ ِﻘﺼﺎ
ﻥ
ﻋﹶﻠ ﻴ ِﻬ ﻡ ﻓِﻴﻬﺎ َﺃ ﻋ ﹶﺘﺩﻯ]﴾...ﺍﻟﺒﻘﺭﺓ ﴿ ،[١٩٤:ﻭ ﹶﻜ ﹶﺘ ﺒﻨﹶﺎ ل ﻤﺎ ﺍ ﻋ ﹶﺘﺩﻭ ﹾﺍ ﻋﹶﻠ ﻴﻪِ ِﺒ ِﻤ ﹾﺜ ِﻓﹶﺎ
ﻥ
ﺴ ﻥ ﺒِﺎﻟ ﺴ ﻥ ﻭﺍﻟ ﻷ ﹸﺫ ِ ﻥ ﺒِﺎ ُ ﻷ ﹸﺫ ﻑ ﻭﺍ ُ ﻑ ﺒِﺎﻷَﻨ ِ ﻥ ﻭﺍﻷَﻨ ﹶ ﻥ ﺒِﺎ ﹾﻟ ﻌ ﻴ ِﺱ ﻭﺍ ﹾﻟ ﻌ ﻴ ﺱ ﺒِﺎﻟ ﱠﻨ ﹾﻔ ِ ﺍﻟ ﱠﻨ ﹾﻔ
ﺹ]﴾...ﺍﻟﻤﺎﺌﺩﺓ.[٤٥: ﺡ ِﻗﺼﺎ ﺠﺭﻭ ﻭﺍ ﹾﻟ
ﺤﻕ ﺍﻟﺴﻼﻤﺔ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ :ﻭﻨﻌﻨﻲ ﺒﻪ ﺤﻤﺎﻴﺔ ﺍﻟﻔﺭﺩ ﻤﻥ ﺍﻹﻴﺫﺍﺀ ﺍﻟﻤﻌﻨﻭﻱ، ﺝ-
ﻥ
ﻭﺫﻟﻙ ﺒﺘﺤﺭﻴﻡ ﺍﻟﻌﺎﺩﺍﺕ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺍﻟﻘﺒﻴﺤﺔ؛ ﻗﺎل ﺘﻌﺎﻟﻰ﴿ :ﻴﺎ َﺃﻴﻬﺎ ﺍﱠﻟﺫِﻴ
ﺨﻴﺭﹰﺍ ﻤ ﹾﻨ ﻬ ﻡ ﻭﻟﹶﺎ ِﻨﺴﺎﺀ ﻤﻥ ﻋﺴﻰ ﺃَﻥ ﻴﻜﹸﻭﻨﹸﻭﺍ ﹶ ﺨ ﺭ ﻗﹶﻭ ﻡ ﻤﻥ ﹶﻗ ﻭﻡٍ ﺴﹶ ﺁ ﻤﻨﹸﻭﺍ ﻟﹶﺎ ﻴ
ﺴ ﹸﻜ ﻡ ﻭﻟﹶﺎ ﹶﺘﻨﹶﺎ ﺒﺯﻭﺍ ﺒِﺎ ﹾﻟَﺄ ﹾﻟﻘﹶﺎ ِ
ﺏ ﺨﻴﺭﹰﺍ ﻤ ﹾﻨ ﻬﻥ ﻭﻟﹶﺎ ﹶﺘ ﹾﻠ ِﻤﺯﻭﺍ ﺃَﻨ ﹸﻔ ﻋﺴﻰ ﺃَﻥ ﻴ ﹸﻜﻥ ﹶ ﱢﻨﺴﺎﺀ
ﻥ * ﻴﺎ ﺏ ﹶﻓُﺄ ﻭﹶﻟﺌِﻙ ﻫ ﻡ ﺍﻟﻅﱠﺎِﻟﻤﻭ ﻥ ﻭﻤﻥ ﱠﻟ ﻡ ﻴﹸﺘ ﻕ ﺒ ﻌ ﺩ ﺍ ﹾﻟﺈِﻴﻤﺎ ِ ﺴ ﻡ ﺍ ﹾﻟ ﹸﻔﺴﻭ ﹸ ﻻﺱ ﺍِ ِﺒ ْﺌ
ﺴﺴﻭﺍ ﺠﻥ ِﺇ ﹾﺜ ﻡ ﻭﻟﹶﺎ ﹶﺘ ﻅ ﺽ ﺍﻟ ﱠ ﻥ ﺒ ﻌ ﻥ ِﺇ
ﻅ ﻥ ﺍﻟ ﱠ ﺠ ﹶﺘ ِﻨﺒﻭﺍ ﹶﻜﺜِﻴﺭﺍﹰ ﻤ ﻥ ﺁ ﻤﻨﹸﻭﺍ ﺍ َﺃ ﻴﻬﺎ ﺍﱠﻟﺫِﻴ
ﺤﻡَ ﺃﺨِﻴ ِﻪ ﻤﻴﺘﹰﺎ ﹶﻓ ﹶﻜ ِﺭ ﻫﹸﺘﻤﻭ ﻩ ل ﹶﻟ ﺤ ﺩ ﹸﻜ ﻡ ﺃَﻥ ﻴْ ﺄ ﹸﻜ َ ﺤﺏَ ﺃ ﻀﻜﹸﻡ ﺒﻌﻀﹰﺎ َﺃﻴ ِ ﻭﻟﹶﺎ ﻴ ﹾﻐ ﹶﺘﺏ ﺒ ﻌ
ﺏ ﺭﺤِﻴ ﻡ﴾]ﺍﻟﺤﺠﺭﺍﺕ.[١٢-١١: ﻥ ﺍﻟﱠﻠ ﻪ ﹶﺘﻭﺍ ﻭﺍ ﱠﺘﻘﹸﻭﺍ ﺍﻟﱠﻠ ﻪ ِﺇ
-٧ﺘﺒﺎﺩﻟﻴﺔ ﺍﻟﻌﻼﻗﺔ ﺒﻴﻥ ﺍﻟﻔﺭﺩ ﻭﺍﻟﻤﺠﺘﻤﻊ :ﻤﻥ ﺍﻟﺠﺩﻟﻴﺎﺕ ﺍﻟﻤﺸﻬﻭﺭﺓ "ﻤﻥ ﻴﻘﻭﺩ ﺍﻟﺘﻐﻴﻴﺭ
ﺍﻷﻓﺭﺍﺩ ﺃﻡ ﺍﻟﻤﺠﺘﻤﻊ" ،ﻭﻨﻼﺤﻅ ﺃﻥ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻴﻘﺭﺭ ﺍﻟﺘﺸﺎﺭﻜﻴﺔ ﻓﻲ ﺇﺤﺩﺍﺙ ﺍﻟﺸﺄﻥ
ﺤﺘﱠﻰ ﻴ ﹶﻐ ﻴﺭﻭ ﹾﺍ ﻤﺎ ﻻ ﻴ ﹶﻐﻴ ﺭ ﻤﺎ ﺒِ ﹶﻘ ﻭﻡٍ
ﻥ ﺍﻟﹼﻠ ﻪ ﹶ ﺍﻻﺠﺘﻤﺎﻋﻲ؛ ﻓﻌﻥ ﺩﻭﺭ ﺍﻷﻓﺭﺍﺩ ﻴﻘﻭلِ...﴿ :ﺇ
ﺒَِﺄ ﹾﻨ ﹸﻔﺴِﻬِ ﻡ﴾]ﺍﻟﺭﻋﺩ .[١١:ﺃﻤﺎ ﻭﻅﻴﻔﺔ ﺍﻟﺠﻤﺎﻋﺔ ﻓﻴﺸﻴﺭ ﺇﻟﻰ ﻀﺭﻭﺭﺓ ﻓﻌﺎﻟﻴﺘﻬﺎ ﻭﻭﺍﺠﺏ ﻗﻴﺎﻤﻬﺎ
ﻥ ﻤِﻥ ﹶﻗ ﺒِﻠ ﹸﻜ ﻡ ُﺃ ﻭﻟﹸﻭ ﹾﺍ
ﻥ ﺍ ﹾﻟ ﹸﻘﺭﻭ ِ
ﻥ ِﻤ ﻻ ﻜﹶﺎ ﺒﺩﻭﺭﻫﺎ ،ﻭﻋﻘﻭﺒﺔ ﻤﻥ ﻴﺘﻘﺎﻋﺱ ﻋﻥ ﻫﺫﺍ ﺍﻟﺩﻭﺭ ﴿ :ﹶﻓﹶﻠ ﻭ ﹶ
٢١ 2 XXl{A ,5 X{O}{A ~2008•¶ •¶ ,_°1429´{•æA ¨XB}O
~¶Zy{A ·EZw{A ßs ®•IZK{A `BOk¬A
ﻅﹶﻠﻤﻭ ﹾﺍ ﻤﺎ ﻥ ﹶ ﺠ ﻴﻨﹶﺎ ِﻤ ﹾﻨ ﻬ ﻡ ﻭﺍ ﱠﺘ ﺒ ﻊ ﺍﱠﻟﺫِﻴ
ﻥ ﺃَﻨ
ﻼ ﻤ ﻤ ﻻ ﹶﻗﻠِﻴ ﹰ
ﻷ ﺭﺽِ ِﺇ ﱠ ﻥ ﺍ ﹾﻟ ﹶﻔﺴﺎ ِﺩ ﻓِﻲ ﺍ َ ﻋِ ﻥ ﺒ ِﻘ ﻴ ٍﺔ ﻴ ﹾﻨ ﻬ ﻭ
ﻥ
ﻥ ﻴ ﹾﻨ ﻬ ﻭ
ﺠ ﻴﻨﹶﺎ ﺍﱠﻟﺫِﻴ ﻥ﴾]ﻫﻭﺩ ﴿ ،[١١٦:ﹶﻓﹶﻠﻤﺎ ﹶﻨﺴﻭ ﹾﺍ ﻤﺎ ﹸﺫ ﱢﻜﺭﻭ ﹾﺍ ِﺒ ِﻪ ﺃَﻨ ﺠ ِﺭﻤِﻴ
ُﺃ ﹾﺘ ِﺭﻓﹸﻭ ﹾﺍ ﻓِﻴ ِﻪ ﻭﻜﹶﺎﻨﹸﻭ ﹾﺍ ﻤ
ﺱ]﴾ ...ﺍﻷﻋﺭﺍﻑ ،[١٦٥:ﻭﻴﺘﺤﺩﺙ ﺍﻟﻘﺭﺁﻥ ﺏ ﺒﺌِﻴ ٍﻅﹶﻠﻤﻭ ﹾﺍ ِﺒ ﻌﺫﹶﺍ ٍ
ﻥ ﹶ ﺨ ﹾﺫﻨﹶﺎ ﺍﱠﻟﺫِﻴ ﻥ ﺍﻟﺴﻭ ِﺀ ﻭَﺃ ﹶ ﻋِ
ﻋﻥ ﻁﺒﻴﻌﺔ ﺍﻟﻌﻼﻗﺔ ﻓﻲ ﺍﻟﻤﺠﺘﻤﻊ ﺍﻟﻤﺴﻠﻡ )ﺍﻟﻨﻤﻭﺫﺝ ﺍﻷﺴﻤﻰ( ﻭﻤﺎ ﻴﻔﺘﺭﺽ ﺃﻥ ﺘﻘﻭﻡ ﻋﻠﻴﻪ:
ﻥ ﺍ ﹾﻟﻤﻨ ﹶﻜﺭِ ﻋِ ﻥ ﻑ ﻭ ﻴ ﹾﻨ ﻬ ﻭ ﻥ ﺒِﺎ ﹾﻟ ﻤ ﻌﺭﻭ ِ ﺽ ﻴ ْﺄ ﻤﺭﻭ
ﻀ ﻬ ﻡ َﺃ ﻭﻟِﻴﺎﺀ ﺒ ﻌ ٍ
ﺕ ﺒ ﻌ
ﻥ ﻭﺍ ﹾﻟ ﻤ ْﺅ ِﻤﻨﹶﺎ ﹸ﴿ ﻭﺍ ﹾﻟ ﻤ ْﺅ ِﻤﻨﹸﻭ
ﻥ ﺍﻟﹼﻠ ﻪ ﺤ ﻤ ﻬ ﻡ ﺍﻟﻠﹼ ﻪ ِﺇ
ﺴ ﻴ ﺭ
ﻙ ﻥ ﺍﻟﹼﻠ ﻪ ﻭ ﺭﺴﻭﹶﻟ ﻪ ُﺃ ﻭﻟﹶـ ِﺌ ﻥ ﺍﻟ ﺯﻜﹶﺎ ﹶﺓ ﻭ ﻴﻁِﻴﻌﻭ ﻼ ﹶﺓ ﻭ ﻴ ْﺅﺘﹸﻭ ﺼﹶ ﻥ ﺍﻟ ﻭ ﻴﻘِﻴﻤﻭ
ﺤﻜِﻴ ﻡ﴾]ﺍﻟﺘﻭﺒﺔ.[٧١: ﻋﺯِﻴ ﺯ
ﺩ -ﺍﻟﻨﻅﺭﺓ ﻟﻠﻌﻼﻗﺔ ﺒﻴﻥ ﺍﻟﻔﺭﺩ ﻭﺍﻟﻤﺠﺘﻤﻊ ﻭﺁﺜﺎﺭﻫﺎ
-١ﺘﻌﺩﺩﺕ ﺍﻟﻔﻠﺴﻔﺎﺕ ﻓﻲ ﺍﻟﻨﻅﺭﺓ ﻟﻠﻌﻼﻗﺔ ﺒﻴﻥ ﺍﻟﻔﺭﺩ ﻭﺍﻟﻤﺠﺘﻤﻊ ﻤﺎ ﺒﻴﻥ ﻓﺭﺩﺍﻨﻴﺔ
ﻭﺠﻤﺎﻋﻴﺔ ﻤﺘﻨﺎﻗﻀﺔ ﻭﺁﺭﺍﺀ ﺃﺨﺭﻯ ﺘﻭﻟﻴﻔﻴﺔ.
-٢ﺍﻟﺘﻁﺒﻴﻘﺎﺕ ﺍﻟﺘﻲ ﺍﻨﺘﻬﺠﺕ ﺍﻟﻔﺭﺩﺍﻨﻴﺔ )ﺍﻟﻨﻤﻭﺫﺝ ﺍﻷﻤﺭﻴﻜﻲ ﺍﻟﻤﻌﻭﻟﻡ( ﺃﺩﻯ ﺇﻟﻰ
ﺘﻜﺭﻴﺱ ﺍﻟﺜﺭﻭﺓ ﻭﺍﻟﻘﻭﺓ ﻟﺩﻯ ﻓﺌﺔ ﻗﻠﻴﻠﺔ ﻤﻥ ﺍﻟﺸﻌﺏ ،ﻋﻠﻰ ﺤﺴﺎﺏ ﺍﻟﻔﺌﺎﺕ ﺍﻷﺨﺭﻯ .ﻭﺍﻫﺘﻤﺕ
ﻫﺫﻩ ﺍﻟﺘﻁﺒﻴﻘﺎﺕ ﺒﺘﻭﻓﻴﺭ ﺒﻁﺎﻗﺔ ﺍﻨﺘﺨﺎﺒﻴﺔ )ﻭﺼﻭﺭﺓ ﺇﺒﺎﺤﻴﺔ( ﻟﻜل ﻤﻭﺍﻁﻥ ﻋﻠﻰ ﺤﺴﺎﺏ
ﺃﺴﺎﺴﻴﺎﺘﻪ ﻓﻲ ﺍﻟﺤﻴﺎﺓ.
-٣ﺍﻟﺘﻁﺒﻴﻘﺎﺕ ﺍﻟﺘﻲ ﺍﻫﺘﻤﺕ ﺒﺎﻟﺠﻤﺎﻋﻴﺔ )ﻨﻤﻭﺫﺝ ﺍﻻﺘﺤﺎﺩ ﺍﻟﺴﻭﻓﻴﻴﺘﻲ( ﺍﻫﺘﻤﺕ ﺒﺘﻭﻓﻴﺭ
ﺍﻟﺤﺩﻭﺩ ﺍﻟﺩﻨﻴﺎ ﻟﺠﻤﻴﻊ ﻁﺒﻘﺎﺕ ﺍﻟﺸﻌﺏ )ﺘﻭﻓﻴﺭ ﺒﻁﺎﻗﺔ ﺘﻤﻭﻴﻨﻴﺔ ﻭﺘﻌﻤﻴﻡ ﺍﻟﻔﻘﺭ( ،ﻋﻠﻰ ﺤﺴﺎﺏ
ﺤﺭﻴﺎﺕ ﺍﻹﻨﺴﺎﻥ ﻭﻜﺭﺍﻤﺘﻪ ﻭﺇﻨﺴﺎﻨﻴﺘﻪ.
-٤ﺍﻟﻨﻤﻭﺫﺝ ﺍﻹﺴﻼﻤﻲ ﺃﻟﻐﻰ ﺍﻟﻁﺭﻓﻴﺔ ﻓﻲ ﺍﻟﻌﻼﻗﺔ ﺒﻴﻥ ﺍﻟﻔﺭﺩ ﻭﺍﻟﻤﺠﺘﻤﻊ ﻭﺠﻌل
ﺍﻟﻌﻼﻗﺔ ﺒﻴﻨﻬﻤﺎ ﺘﻜﺎﻤﻠﻴﺔ ،ﻭﻗﺩ ﺃﺜﻤﺭ ﺫﻟﻙ ﻋﻼﻗﺎﺕ ﺠﻴﺩﺓ ﻭﺤﻴﺎﺓ ﺴﻌﻴﺩﺓ ﻓﻲ ﺍﻟﻤﺠﺘﻤﻌﺎﺕ ﺍﻟﺘﻲ
ﻁﺒﻘﺕ ﺍﻹﺴﻼﻡ ،ﻭﻻ ﺴﻴﻤﺎ ﻋﻬﺩ ﺍﻟﻨﺒﻭﺓ ﻭﺍﻟﺨﻼﻓﺔ ﺍﻟﺭﺍﺸﺩﺓ.
-٥ﻤﺎ ﺘﺸﻬﺩﻩ ﺍﻟﻤﺠﺘﻤﻌﺎﺕ ﺍﻟﻤﺴﻠﻤﺔ ﺍﻟﻴﻭﻡ ﻤﻥ ﻗﺼﻭﺭ ﻭﺘﺨﻠﻑ ﻓﻤﺭﺩﻩ ﻏﻴﺎﺏ ﺍﻟﻨﻤﻭﺫﺝ
ﺍﻹﺴﻼﻤﻲ ﻋﻥ ﺍﻟﺘﻁﺒﻴﻕ ﻭﻟﻴﺱ ﺍﻟﻌﻜﺱ.
ﻼ ﻋﻥ ﺍﻟﺩﻭﻟﺔ
ﺭﺍﺒﻌ ﹰﺎ :ﺇﻋﺠﺎﺯ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻓﻲ ﻁﺭﺡ ﺩﻭﻟﺔ ﺍﻟﺨﻼﻓﺔ ﺒﺩﻴ ﹰ
ﺍﻟﺜﻴﻭﻗﺭﺍﻁﻴﺔ ﻭﺍﻟﺩﻭﻟﺔ ﺍﻟﻠﻴﺒﺭﺍﻟﻴﺔ
ﺘﻌﺘﺒﺭ ﺍﻟﺩﻭﻟﺔ ﻨﺘﺎﺠﹰﺎ ﺒﺸﺭﻴﺎﹰ ،ﻴﺨﻀﻊ ﺇﻟﻰ ﺍﻟﺭﺅﻴﺔ ﺍﻟﺘﻲ ﺘﺘﺒﻨﺎﻫﺎ ﻓﻲ ﻗﻭﺍﻨﻴﻨﻬﺎ ﻭﺴﻴﺎﺩﺘﻬﺎ،
ﻓﻨﻭﻉ ﺍﻟﺤﻜﻭﻤﺔ ﻭﺍﻟﻘﺎﻨﻭﻥ ﻗﺩ ﻴﻜﻭﻥ ﺩﻴﻨﻴﹰﺎ ﻭﻗﺩ ﻴﻜﻭﻥ ﻤﻠﻜﻴﹰﺎ ﻭﻗﺩ ﻴﻜﻭﻥ ﺩﻴﻤﻘﺭﺍﻁﻴﺎﹰ ،ﻭﻜل ﻨﻭﻉ
~2008•¶ •¶ ,_°1429´{•æA ¨XB}O 2 XXl{A ,5 X{O}{A ٢٢
(45 _ 1) Z}l} X}R} ·B}{a ®X}R
ﻤﻥ ﻫﺫﻩ ﺍﻷﻨﻭﺍﻉ ﻗﺩ ﻴﻜﻭﻥ ﻤﻁﻠﻘﹰﺎ ﺃﻭ ﻤﻘﻴﺩﺍﹰ ،ﻭﻗﺩ ﺘﻜﻭﻥ ﻤﺴﺘﺒﺩﺓ ﻓﻲ ﻤﺤﺘﻭﺍﻫﺎ ﻭﻓﻲ
ﻤﻀﻤﻭﻨﻬﺎ .ﻭﺘﺴﺘﻤﺩ ﺍﻟﺩﻭﻟﺔ ﻗﻭﺍﻨﻴﻨﻬﺎ ﻤﻥ ﻓﻠﺴﻔﺘﻬﺎ ﺍﻟﺘﻲ ﺘﺘﺒﻨﺎﻫﺎ ،ﻭﻋﻠﻰ ﺫﻟﻙ ﺘﻜﻭﻥ ﺍﻟﺤﻜﻭﻤﺔ
ﻤﺨﺘﻠﻔﺔ ﻓﻲ ﺍﻟﺸﻜل ﻭﺍﻟﻤﻀﻤﻭﻥ ﻓﻘﺩ ﺘﻜﻭﻥ ﺩﻴﻨﻴﺔ ﺘﺴﺘﻤﺩ ﻗﻭﺍﻨﻴﻨﻬﺎ ﻤﻥ ﺭﻭﺡ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ
ﺃﻭ ﻤﻥ ﺍﻟﻜﺘﺏ ﺍﻟﻤﻘﺩﺴﺔ ﺍﻷﺨﺭﻯ ،ﻭﻗﺩ ﺘﻜﻭﻥ ﺤﻜﻭﻤﺔ ﻤﺼﺩﺭﻫﺎ ﺍﻟﻘﺎﻨﻭﻨﻲ ﻫﻭ ﺍﻟﻘﺎﻨﻭﻥ
ﺍﻟﻁﺒﻴﻌﻲ ﺃﻭ ﺍﻟﻭﻀﻌﻲ ﺍﻟﺫﻱ ﻴﺘﻔﻕ ﻋﻠﻴﻪ ﺍﻟﺸﻌﺏ ﺤﺴﺏ ﺭﺅﻴﺔ ﺍﻷﻏﻠﺒﻴﺔ ،ﻭﻗﺩ ﺘﻜﻭﻥ ﺍﻟﺤﻜﻭﻤﺔ
ﻤﺘﻤﺤﻭﺭﺓ ﻓﻲ ﺍﻟﺤﺎﻜﻡ ﺍﻟﻭﺍﺤﺩ ﺃﻭ ﺍﻟﻤﻠﻙ ﺍﻟﺫﻱ ﻗﺩ ﻴﺭﻯ ﺍﻟﻘﺎﻨﻭﻥ ﺃﻥ ﺭﺃﻴﻪ ﺍﻟﺨﺎﺹ ﻫﻭ ﺍﻟﺫﻱ
ﻴﺠﺏ ﺃﻥ ﻴﺴﺭﻱ ﻓﻲ ﺭﻭﺡ ﺍﻟﻤﺠﺘﻤﻊ ،ﻭﻟﺫﻟﻙ ﻨﺭﻯ ﺠﺩﻟﻴﺔ ﺍﻟﺤﻜﻡ ﻭﺍﻟﺴﻠﻁﺔ ﻗﺩﻴﻤﺔ ﻗﺩﻡ
ﺍﻹﻨﺴﺎﻥ ﺒﻴﻥ ﺍﻟﺤﺎﻜﻡ ﻭﺍﻟﻤﺤﻜﻭﻡ ﻭﻓﻲ ﺍﻟﺘﺎﺭﻴﺦ ﺃﻤﺜﻠﺔ ﻋﺩﻴﺩﺓ ﻋﻠﻰ ﺼﻌﻭﺩ ﺍﻟﺴﻠﻁﺔ ﺃﻭ ﻫﺒﻭﻁﻬﺎ
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ﻤﺘﺄﺜﺭﺓ ﺒﺎﻟﻭﻀﻊ ﺍﻻﺠﺘﻤﺎﻋﻲ ﻭﺍﻻﻗﺘﺼﺎﺩﻱ.
ﻭﻴﺤﻔل ﺍﻟﺘﺎﺭﻴﺦ ﺍﻹﻨﺴﺎﻨﻲ ،ﺒﺄﻨﻭﺍﻉ ﻤﺨﺘﻠﻔﺔ ﻤﻥ ﺍﻷﻨﻅﻤﺔ ﺍﻟﺘﻲ ﺤﻜﻤﺕ ﺍﻷﻤﻡ ﻭﺍﻟﺸﻌﻭﺏ،
ﻭﻓﻕ ﻤﺫﺍﻫﺏ ﻭﻨﻅﺭﻴﺎﺕ ﻋﺩﺓ ،ﻗﺎﻤﺕ ﻋﻠﻰ ﻀﻭﺀ ﺘﺸﺭﻴﻌﺎﺘﻬﺎ ﻭﺩﺴﺎﺘﻴﺭﻫﺎ ﺤﻀﺎﺭﺍﺕ ﻋﺭﻴﻘﺔ،
ﺍﺴﺘﻤﺩﺕ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻤﻥ ﺒﻌﺽ ﻤﺩﺍﺭﺴﻬﺎ ﺍﻟﻜﺜﻴﺭ ﻤﻥ ﺠﻭﺍﻨﺏ ﺍﻟﻌﻠﻡ ﻭﺍﻟﻤﻌﺭﻓﺔ ﻭﺍﻟﺘﺠﺭﺒﺔ ،ﻭﻟﻡ
ﺘﻜﻥ ﺃﻨﻅﻤﺔ ﺘﻠﻙ ﺍﻟﺤﻴﺎﺓ ﻜﻠﻬﺎ ﺫﺍﺕ ﻨﻤﻁ ﻭﺍﺤﺩ ﻓﻲ ﺍﻟﺘﺸﺎﺒﻪ ﻭﺍﻟﺘﺴﺎﻭﻱ ،ﻭﺇﻨﻤﺎ ﺍﺘﺴﻤﺕ ﺒﺎﻟﺘﻨﻭﻉ
ﻭﺍﻻﺨﺘﻼﻑ ﻭﺍﻟﺘﻔﺎﻭﺕ ،ﺒل ﻭﺍﻟﺘﻨﺎﻗﺽ ﺍﻟﺫﻱ ﻨﺸﺄ ﻓﻲ ﺒﻨﻴﺎﻥ ﺍﻟﻤﺠﺘﻤﻌﺎﺕ ﺩﺍﺨﻠﻴﹰﺎ ﺘﺎﺭﺓ
ﻭﺨﺎﺭﺠﻴﹰﺎ ﺘﺎﺭﺓ ﺃﺨﺭﻯ ،ﻭﻜﺎﻥ ﻤﻥ ﻨﺘﻴﺠﺔ ﺫﻟﻙ ﻨﻤﻭ ﺍﻟﺼﺭﺍﻉ ﺍﻟﺘﺎﺭﻴﺨﻲ ﺍﻟﻁﻭﻴل ﻭﺍﻟﻤﺘﻭﺍﺼل
ﺇﻟﻰ ﺍﻟﻴﻭﻡ ،ﺒﻜل ﻤﺎ ﺃﺴﻔﺭ ﻋﻨﻪ ﻤﻥ ﺃﺯﻤﺎﺕ ﻭﺇﻀﺭﺍﺒﺎﺕ ﻭﺤﻭﺍﺩﺙ ﻋﺼﻴﺎﻥ ﻭﺘﻤﺭﺩ ،ﺍﺘﺴﻌﺕ
ﺩﺍﺌﺭﺘﻬﺎ ﻭﺸﺩﺘﻬﺎ ﻟﺘﺼل ﺇﻟﻰ ﻤﺴﺘﻭﻯ ﺍﻟﺜﻭﺭﺍﺕ ﺍﻟﻤﺴﻠﺤﺔ ،ﺍﻟﺘﻲ ﻗﺎﻤﺕ ﻟﻜﻲ ﺘﺴﺘﺨﻠﺹ
ﺍﻟﺸﻌﻭﺏ ﺤﻘﻭﻗﻬﺎ ﻤﻥ ﻤﻐﺘﺼﺒﻴﻬﺎ ،ﻭﻗﺩ ﻨﺠﺢ ﺍﻟﻜﺜﻴﺭ ﻤﻨﻬﺎ ﻓﻲ ﺫﻟﻙ ،ﺤﻴﺙ ﺴﺠل ﺍﻟﺘﺎﺭﻴﺦ ﺃﻥ
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ﺍﻟﺩﺴﺎﺘﻴﺭ ﻭﺍﻟﻨﻅﻡ ﻤﺎ ﺼﺩﺭﺕ ﺇﻻ ﺒﻌﺩ ﺜﻭﺭﺍﺕ ﺸﻌﺒﻴﺔ ﺃﺜﻤﺭﻫﺎ ﺠﻬﺩ ﻁﻭﻴل ﻭﻜﻔﺎﺡ ﻤﺭﻴﺭ.
ﻭﻴﻤﻜﻥ ﺘﻘﺴﻴﻡ ﺍﻟﺩﻭل ﺇﻟﻰ ﻨﻤﻁﻴﻥ ﺭﺌﻴﺴﻴﻥ :ﺍﻷﻭل ﺍﻟﺩﻭﻟﺔ ﺍﻟﻭﻀﻌﻴﺔ ﺒﺄﻨﻤﺎﻁﻬﺎ ﺍﻟﻤﺨﺘﻠﻔﺔ؛
ﻤﻥ ﻟﻴﺒﺭﺍﻟﻴﺔ ﻏﺭﺒﻴﺔ ،ﺃﻭ ﺸﻤﻭﻟﻴﺔ ﺍﺸﺘﺭﺍﻜﻴﺔ ،ﺃﻭ ﺍﻷﻨﻤﺎﻁ ﺍﻟﻤﺘﻌﺩﺩﺓ )ﺼﻌﺒﺔ ﺍﻟﺘﺴﻤﻴﺔ( ﺍﻟﺘﻲ
ﺘﺘﺒﻨﺎﻫﺎ ﺃﻨﻅﻤﺔ ﺍﻟﻌﺎﻟﻡ ﺍﻟﺜﺎﻟﺙ )ﺍﻟﺩﻭﻟﺔ ﺍﻷﻤﻨﻭﻗﺭﺍﻁﻴﺔ( ،ﻭﺍﻟﺘﺠﺎﺭﺏ ﺍﻟﺨﻠﻴﻁﺔ ﻤﻥ ﺍﻹﺴﻼﻡ
ﻭﺍﻟﺭﺃﺴﻤﺎﻟﻴﺔ ﻭﺍﻻﺸﺘﺭﺍﻜﻴﺔ ﺒﻨﺴﺏ ﻤﺘﻔﺎﻭﺘﺔ ﺯﻤﺎﻨﹰﺎ ﻭﻤﻜﺎﻨﹰﺎ.
ﻭﺍﻟﻨﻤﻁ ﺍﻟﺜﺎﻨﻲ ﺍﻟﺩﻭﻟﺔ ﺍﻟﺩﻴﻨﻴﺔ؛ ﺒﺎﻟﻤﻔﺎﻫﻴﻡ ﺍﻟﻤﺘﻌﺩﺩﺓ ﻟﻠﺩﻭﻟﺔ ﻭﻟﻠﺩﻴﻥ.
ﻭﺴﻨﻜﺘﻔﻲ ﻫﻨﺎ ﺒﺩﺭﺍﺴﺔ ﻨﻤﻁﻴﻥ ﻓﻘﻁ؛ ﻨﻤﻁ ﺍﻟﺩﻭﻟﺔ ﺍﻟﺩﻴﻨﻴﺔ )ﺍﻟﺜﻴﻭﻗﺭﺍﻁﻴﺔ( ﺒﺎﻟﻤﻔﻬﻭﻡ
ﺍﻟﻐﺭﺒﻲ ﻭﺫﻟﻙ ﻟﻤﺤﺎﻭﻟﺔ ﺍﻟﻜﺜﻴﺭﻴﻥ ﺇﺴﻘﺎﻁﻬﺎ ﻋﻠﻰ ﺍﻟﻨﻤﻭﺫﺝ ﺍﻹﺴﻼﻤﻲ ﻭﻗﻴﺎﺴﻪ ﻋﻠﻴﻬﺎ ،ﻭﻜﺫﻟﻙ
ﺴﻨﺩﺭﺱ ﺍﻟﻨﻤﻭﺫﺝ ﺍﻟﻠﻴﺒﺭﺍﻟﻲ ﺍﻟﻐﺭﺒﻲ ﻷﻨﻪ ﺍﻷﻋﻠﻰ ﺼﻭﺘﹰﺎ ﺍﻟﻴﻭﻡ ،ﻭﻫﻭ ﺍﻟﺫﻱ ﻴﺭﺍﺩ ﻋﻭﻟﻤﺘﻪ
ﻁﻭﻋﹰﺎ ﻭﻜﺭﻫﺎﹰ ،ﻭﻤﻥ ﺜﹶﻡ ﺴﻨﻨﻁﻠﻕ ﻟﻔﻬﻤﻨﺎ ﻟﻠﻨﻤﻭﺫﺝ ﺍﻟﻘﺭﺁﻨﻲ.
٢٣ 2 XXl{A ,5 X{O}{A ~2008•¶ •¶ ,_°1429´{•æA ¨XB}O
~¶Zy{A ·EZw{A ßs ®•IZK{A `BOk¬A
~2008•¶ •¶ ,_°1429´{•æA ¨XB}O 2 XXl{A ,5 X{O}{A ٢٤
(45 _ 1) Z}l} X}R} ·B}{a ®X}R
٢٥ 2 XXl{A ,5 X{O}{A ~2008•¶ •¶ ,_°1429´{•æA ¨XB}O
~¶Zy{A ·EZw{A ßs ®•IZK{A `BOk¬A
-ﻭﻗﺩ ﻋ ﺭﻓﻬﺎ ﺠﺎﻥ ﺠﺎﻙ ﺭﻭﺴﻭ ،ﻓﻘﺎل" :ﺍﻟﺤﺭﻴﺔ ﺍﻟﺤﻘﺔ )ﺍﻟﺤﺭﻴﺔ ﺍﻟﺨﹸﻠﻘﻴﺔ ﻜﻤﺎ ﻴﺴﻤﻴﻬﺎ(
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ﻫﻲ ﺃﻥ ﻨﻁﻴﻊ ﺍﻟﻘﻭﺍﻨﻴﻥ ﺍﻟﺘﻲ ﺍﺸﺘﺭﻋﻨﺎﻫﺎ ﻨﺤﻥ ﻷﻨﻔﺴﻨﺎ".
ﺜﺎﻨﻴﹰﺎ :ﺃﺴﺱ ﺍﻟﻠﻴﺒﺭﺍﻟﻴﺔ :ﻴﻘﻭﻡ ﻤﺭﺘﻜﺯ ﺍﻟﻠﻴﺒﺭﺍﻟﻴﺔ ﻋﻠﻰ ﻤﺒﺩﺃ )ﺍﻻﺴﺘﻘﻼﻟﻴﺔ( ﻟﻸﻓﺭﺍﺩ
ﻭﺍﻟﻤﺠﺘﻤﻌﺎﺕ ﻭﺍﻟﺩﻭل ،ﻭﻤﻌﻨﺎﻩ ﺍﻟﺤﻘﻴﻘﻲ :ﺍﻟﺘﺤﺭﺭ ﺍﻟﺘﺎﻡ ﻤﻥ ﻜل ﺃﻨﻭﺍﻉ ﺍﻹﻜﺭﺍﻩ ﺍﻟﺨﺎﺭﺠﻲ ﺃﻭ
ﺍﻟﺩﺍﺨﻠﻲ ،ﺴﻭﺍﺀ ﻜﺎﻥ ﺩﻭﻟﺔ ﺃﻡ ﺠﻤﺎﻋﺔ ﺃﻡ ﻓﺭﺩﺍ ،ﺜﻡ ﺍﻟﺘﺼﺭﻑ ﻭﻓﻕ ﻤﺎ ﻴﻤﻠﻴﻪ ﻗﺎﻨﻭﻥ ﺍﻟﻨﻔﺱ
ﻭﺭﻏﺒﺎﺘﻬﺎ ،ﻭﺍﻻﻨﻁﻼﻕ ﻨﺤﻭ ﺘﻜﺭﻴﺱ ﺍﻟﺤﺭﻴﺎﺕ ﻀﻤﻥ ﻋﻘﺩ ﺍﺠﺘﻤﺎﻋﻲ ﺘﺘﻔﻕ ﻋﻠﻴﻪ ﺍﻷﻏﻠﺒﻴﺔ ﺒﻜل
ﺼﻭﺭﻫﺎ ﺍﻟﻤﺎﺩﻴﺔ ﻭﺍﻟﻤﻌﻨﻭﻴﺔ ﺒﻴﻥ ﺍﻟﺩﻭﻟﺔ ﻭﺍﻟﻤﺠﺘﻤﻊ ٣٨.ﻭﻴﻘﻭﻡ ﺍﻟﻔﻜﺭ ﺍﻟﻠﻴﺒﺭﺍﻟﻲ ﻋﻠﻰ ﺍﻟﺘﺨﻭﻑ ﻤﻥ
ﺍﻟﻘﻴﻡ ﻭﻤﻥ ﺃﺸﻜﺎل ﺍﻟﺘﺴﻠﻁ ﺍﻟﺘﻲ ﺘﻔﺭﺽ ﻫﺫﻩ ﺍﻟﻘﻴﻡ .ﻭﻴﻘﻭل ﻤﻔﻜﺭﻭ ﺍﻟﻠﻴﺒﺭﺍﻟﻴﺔ ﺃﻥ ﺍﻟﻌﻘﻼﻨﻴﺔ
"ﺍﻟﺤﻴﺎﺩﻴﺔ" ﺍﻟﺘﻲ ﺘﻭﺠﻬﻬﺎ "ﺍﻟﻤﻨﻔﻌﺔ" ﻭ"ﺍﻟﻔﺎﺌﺩﺓ ﺍﻟﻤﻠﻤﻭﺴﺔ" ﻭ"ﺍﻟﻭﺠﻭﺩﻴﺔ" ﺍﻟﻤﺎﺩﻴﺔ ﻫﻲ ﺍﻟﺘﻲ ﻴﺠﺏ ﺃﻥ
ﺘﻭﺠﻪ ﺍﻟﺤﻴﺎﺓ ﺍﻟﻌﺎﻤﺔ .ﺃﻤﺎ ﺍﻟﻤﻌﺘﻘﺩﺍﺕ ﻭﺍﻟﻘﻴﻡ ﺍﻟﺩﻴﻨﻴﺔ ﻓﻬﻲ "ﺸﺄﻥ ﺨﺎﺹ ﺒﻴﻥ ﺃﻱ ﻓﺭﺩ ﻴﺨﺘﺎﺭ ﺃﻥ
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ﻴﺅﻤﻥ ﺒﻬﺎ ﻟﺘﻨﻅﻴﻡ ﻋﻼﻗﺎﺘﻪ ﺍﻟﻌﺒﺎﺩﻴﺔ ﻤﻊ ﺭﺒﻪ" ،ﺤﺴﺏ ﻭﺠﻬﺔ ﺍﻟﻨﻅﺭ ﺍﻟﻠﻴﺒﺭﺍﻟﻴﺔ )ﺍﻟﻔﻜﺭﻴﺔ(.
ﻭﻴﻤﻜﻥ ﺘﻠﺨﻴﺹ ﺍﻷﺴﺱ ﻭﺍﻟﻤﺒﺎﺩﺉ ﻟﻠﻔﻜﺭﺓ ﺍﻟﻠﻴﺒﺭﺍﻟﻴﺔ ﻋﻠﻰ ﺍﻟﻨﺤﻭ ﺍﻟﺘﺎﻟﻲ:
-١ﺍﻟﻌﻠﻤﺎﻨﻴﺔ :ﻭﺍﻟﺘﻲ ﺘﻌﻨﻲ ﺍﺼﻁﻼﺤﹰﺎ ﻓﺼل ﺍﻟﺩﻴﻥ ﻋﻥ ﺍﻟﺴﻴﺎﺴﺔ ،ﻜﻤﺎ ﺘﻌﻨﻲ ﻤﻀﻤﻭﻨﹰﺎ
ﻓﺼل ﺍﻟﺩﻴﻥ ﻋﻥ ﺍﻟﻨﺸﺎﻁ ﺍﻟﺒﺸﺭﻱ ﺒﻌﺎﻤﺔ.
-٢ﺍﻟﻌﻘﻼﻨﻴﺔ :ﺘﻌﻨﻲ ﺍﻻﺴﺘﻐﻨﺎﺀ ﻋﻥ ﻜل ﻤﺼﺩﺭ ﻤﻥ ﺍﻟﻴﻭﺘﻭﺒﻴﺎ )ﺍﻟﺘﻲ ﻨﺴﻤﻴﻬﺎ ﻓﻲ ﻓﻜﺭﻨﺎ
ﺍﻟﻌﺭﺒﻲ ﺍﻟﺤﺩﻴﺙ ﺒﺎﻟﻁﻭﺒﺎﻭﻴﺔ ﻭﺍﻟﺘﻲ ﺘﻌﻨﻲ ﺍﻟﺨﻴﺎﻟﻴﺔ( ﻓﻲ ﺍﻟﻭﺼﻭل ﺇﻟﻰ ﺍﻟﺤﻘﻴﻘﺔ ،ﺇﻻ ﻋﻥ
ﺘﻭﻅﻴﻑ ﺍﻟﻌﻘل ﺍﻹﻨﺴﺎﻨﻲ ،ﻭﺇﺨﻀﺎﻉ ﻜل ﺸﻲﺀ ﻟﺤﻜﻡ ﺍﻟﻌﻘل ،ﻹﺜﺒﺎﺘﻪ ﺃﻭ ﻨﻔﻴﻪ ،ﺃﻭ ﻤﻌﺭﻓﺔ
ﺨﺼﺎﺌﺼﻪ ﻭﻤﻨﺎﻓﻌﻪ ،ﻭﺍﻟﻌﻘل ﺍﻟﻤﺤﻜﹼﻡ ﻫﻨﺎ ﻫﻭ ﻋﻘل ﺍﻹﻨﺴﺎﻥ.
-٣ﺍﻹﻨﺴﺎﻨﻴﺔ :ﺘﺅﻤﻥ ﺒﺎﻟﺩﻓﺎﻉ ﻋﻥ ﺤﺭﻴﺔ ﺍﻟﻔﺭﺩ ﺍﻹﻨﺴﺎﻥ ﻭﺘﺭﻋﻰ ﻤﺼﻠﺤﺘﻪ ﻭﻜﻔﺎﺀﺘﻪ
ﻓﻲ ﻭﻁﻨﻪ ﺃﻭ ﺤﺘﻰ ﻓﻲ ﺍﻟﻌﺎﻟﻡ ،ﻭﻤﻨﺢ ﺍﻟﺜﻘﺔ ﺒﻁﺒﻴﻌﺔ ﺍﻹﻨﺴﺎﻥ ﻭﻗﺎﺒﻠﻴﺘﻪ ﻟﻠﻜﻤﺎل ﻤﻥ ﺨﻼل
ﺘﺸﺠﻴﻌﻪ ﻭﺘﻭﻓﻴﺭ ﻜل ﺍﻟﻔﺭﺹ ﺃﻤﺎﻤﻪ ﻟﻺﺒﺩﺍﻉ.
-٤ﺍﻟﻨﻔﻌﻴﺔ :ﻜﻤﺒﺩﺃ ﺘﺭﺍﻋﻰ ﻓﻴﻪ ﻤﺼﺎﻟﺢ ﺍﻷﻓﺭﺍﺩ ﻭﺍﻟﻨﺨﺏ ﻭﺍﻟﻔﺌﺎﺕ ﻭﺍﻟﻤﺠﻤﻭﻋﺎﺕ،
ﻭﺘﻘل ﻟﺘﺼل ﺇﻟﻰ ﺍﻟﻁﺒﻘﺎﺕ ،ﻭﺘﺒﻨﻰ ﺍﻟﻠﻴﺒﺭﺍﻟﻴﺔ ﻨﻅﺭﻴﺘﻬﺎ ﻋﻠﻰ ﺭﺃﺴﻤﺎﻟﻴﺔ ﺍﻟﻤﺠﺘﻤﻊ ،ﻭﺃﻨﻬﺎ
ﺘﺠﻌل ﻤﻥ ﻨﻔﻊ ﺍﻟﻔﺭﺩ ﻭﺍﻟﻤﺠﺘﻤﻊ ﻤﻘﻴﺎﺴﺎ ﻟﻠﺴﻠﻭﻙ ،ﻭﺃﻥ ﺍﻟﺨﻴﺭ ﺍﻷﺴﻤﻰ ﻫﻭ ﺘﺤﻘﻴﻕ ﺍﻟﺴﻌﺎﺩﺓ
ﻷﻜﺒﺭ ﻋﺩﺩ ﻤﻥ ﺍﻟﻨﺎﺱ ﻤﻥ ﺩﻭﻥ ﺍﻻﻟﺘﻔﺎﺕ ﺇﻟﻰ ﺤﺠﻡ ﺍﻟﻀﺭﺭ ﺍﻟﺫﻱ ﺴﻴﺼﻴﺏ ﻤﺠﺘﻤﻌﹰﺎ ﺒﻜﺎﻤﻠﻪ
٤٠
ﺃﻭ ﻁﺒﻘﺔ ﺒﻌﻴﻨﻬﺎ ﺃﻭ ﺨﺴﺎﺭﺓ ﺠﻤﺎﻋﺎﺕ.
ﻭﻗﺩ ﺘﺭﺘﺏ ﻋﻠﻰ ﺫﻟﻙ ﻤﺠﻤﻭﻋﺔ ﻤﻥ ﺍﻟﺘﻁﺒﻴﻘﺎﺕ ﺍﻟﺴﻴﺎﺴﻴﺔ:
~2008•¶ •¶ ,_°1429´{•æA ¨XB}O 2 XXl{A ,5 X{O}{A ٢٦
(45 _ 1) Z}l} X}R} ·B}{a ®X}R
٢٧ 2 XXl{A ,5 X{O}{A ~2008•¶ •¶ ,_°1429´{•æA ¨XB}O
~¶Zy{A ·EZw{A ßs ®•IZK{A `BOk¬A
ﺍﻟﻘﺎﻨﻭﻥ -ﻴﻤﻨﻊ ﻤﻨﺎﻗﺸﺔ " ﻋﺩﺩ ﻗﺘﻠﻰ ﺍﻟﻴﻬﻭﺩ ﻀﺤﺎﻴﺎ ﺍﻟﻨﺎﺯﻴﺔ")ﻤﻜﺎﻓﺤﺔ ﺍﻟﻼﺴﺎﻤﻴﺔ( .ﻭﻋﻠﻰ ﺫﻟﻙ
ﻴﻤﻜﻥ ﻗﻴﺎﺱ ﻜﺜﻴﺭ ﻤﻥ ﺍﻟﻔﻅﺎﺌﻊ ﻓﻲ ﺸﺘﻰ ﺃﻨﺤﺎﺀ ﺍﻟﻌﺎﻟﻡ ﺤﻴﺜﻤﺎ ﺤﻠﺕ ﺍﻟﻠﻴﺒﺭﺍﻟﻴﺔ ،ﻤﺜل ﺍﻟﺯﻭﺍﺝ
ﺍﻟﻤﺜﻠﻲ ﺤﺎﻟﻴﺎﹰ ،ﻭﺘﺠﺭﻴﻡ ﺘﻌﺩﺩ ﺍﻟﺯﻭﺠﺎﺕ ﻭﺇﺒﺎﺤﺔ ﺘﻌﺩﺩ ﺍﻟﻌﺸﻴﻘﺎﺕ ،ﺃﻭ ﺼﻴﺩ ﺍﻟﻌﺒﻴﺩ ﺴﺎﺒﻘﺎﹰ،
ﻭﺍﻻﺴﺘﻌﻤﺎﺭ ﺍﻟﺤﺎﻟﻲ ﻭﺍﻟﺴﺎﺒﻕ ،ﻭﺍﻟﺘﻅﺎﻟﻡ ﺍﻟﺩﻭﻟﻲ ...ﻭﻏﻴﺭﻩ ﻜﺜﻴﺭ.
-٢ﺍﻟﻤﺼﻠﺤﺔ ﻫﻲ ﺍﻟﻤﻌﻴﺎﺭ :ﻴﺘﻔﻕ ﺍﻟﻔﻜﺭ ﺍﻟﻠﻴﺒﺭﺍﻟﻲ ﻋﻠﻰ ﻨﻔﻌﻴﺔ ﺍﻟﻘﻴﻡ ﻭﺍﻟﻤﻌﺎﻴﻴﺭ ،ﻭﻓﻲ ﻅل
ﻼ
ﻏﻴﺎﺏ ﺍﻟﺘﻭﺠﻴﻪ ﺍﻟﺩﻴﻨﻲ ﺃﻭ ﺍﻷﺨﻼﻗﻲ ﻓﺈﻥ ﻫﺫﻩ ﺍﻟﻤﺼﻠﺤﺔ ﻜﺜﻴﺭﹰﺍ ﻤﺎ ﺘﺸﻁ ﻟﺘﺼﺒﺢ ﻤﻘﺘ ﹰ
ﻟﺼﺎﺤﺒﻬﺎ ،ﻭﻗﺩ ﺃﺩﻯ ﻫﺫﺍ ﺍﻟﻤﻌﻴﺎﺭ ﺇﻟﻰ ﺍﻟﺘﻨﺎﻗﺽ ﻤﻊ ﺍﻷﺸﻴﺎﺀ ﺍﻟﺠﻤﻴﻠﺔ ﺍﻟﺘﻲ ﺘﻁﺭﺤﻬﺎ ﺍﻟﻠﻴﺒﺭﺍﻟﻴﺔ:
ﺃ -ﺍﻟﺨﺭﻭﺝ ﻋﻥ ﺍﻟﻘﺎﻨﻭﻥ ﺇﻟﻰ ﺍﻻﺴﺘﺜﻨﺎﺀ :ﺍﺴﺘﺨﺩﻤﺕ ﺍﻟﻭﻻﻴﺎﺕ ﺍﻟﻤﺘﺤﺩﺓ ﺒﻌﺩ ﺍﻟﺤﺎﺩﻱ
ﻋﺸﺭ ﻤﻥ ﺴﺒﺘﻤﺒﺭ ﻨﻅﺎﻡ ﺍﻻﻋﺘﻘﺎل ﺩﻭﻥ ﻤﺤﺎﻜﻤﺔ ﻭﺃﺤﻴﺎﻨﹰﺎ ﺩﻭﻥ ﺘﻬﻤﺔ ،ﻭﺩﻭﻥ ﺘﺤﺩﻴﺩ ﻤﻜﺎﻥ
ﺍﻋﺘﻘﺎل ﻭﺍﻟﺘﺤﻘﻴﻕ ﺩﻭﻥ ﻭﺠﻭﺩ ﻤﺤﺎﻤﻲ ،ﻭﻫﺫﺍ ﻜﻠﻪ ﻤﻨﺎﻓﻲ ﻷﺒﺴﻁ ﻤﻔﺎﻫﻴﻡ ﺍﻟﻠﻴﺒﺭﺍﻟﻴﺔ ،ﻟﻘﺩ
ﺃﻅﻬﺭ ﺍﻟﺤﺎﺩﻱ ﻋﺸﺭ ﻤﻥ ﺴﺒﺘﻤﺒﺭ ﻤﺩﻯ ﻫﺸﺎﺸﺔ ﻤﺼﺩﺍﻗﻴﺔ ﺍﻟﻘﻴﻡ ﺍﻟﻠﻴﺒﺭﺍﻟﻴﺔ ﻓﻲ ﻤﺠﺎل ﺤﻘﻭﻕ
ﺍﻹﻨﺴﺎﻥ .ﻭﻓﻲ ﺩﺍﻓﻭﺱ )ﺴﻭﻴﺴﺭﺍ( ﻭﻋﻠﻰ ﺒﻌﺩ ﺃﻤﺘﺎﺭ ﻗﻠﻴﻠﺔ ﻤﻥ ﺃﻋﻤﺎل ﺍﻟﻤﻨﺘﺩﻯ ﻨﺠﺢ ﺤﻭﺍﻟﻲ
ﻤﺎﺌﺔ ﻤﻥ ﻤﻨﺎﻫﻀﻲ ﺍﻟﻌﻭﻟﻤﺔ ﻓﻲ ﺍﻟﺘﺠﻤﻊ ﻟﻠﺘﻌﺒﻴﺭ ﻋﻥ ﺭﻓﻀﻬﻡ ﻷﻋﻤﺎل ﺍﻟﻤﻨﺘﺩﻯ ،ﻭﺭﻓﻌﻭﺍ
ﻻ ﻤﻥ ﺍﻟﺸﻌﺎﺭﺍﺕ ﺍﻟﺘﻲ ﺘﻁﺎﻟﺏ ﺒﺄﻭﻟﻭﻴﺔ ﺍﻟﺘﻌﺎﻤل ﻤﻊ ﻤﻠﻔﺎﺕ ﺤﻘﻭﻕ ﺍﻹﻨﺴﺎﻥ ﻓﻲ ﺍﻟﻌﺎﻟﻡ ﺒﺩ ﹰ
ﺍﻻﻫﺘﻤﺎﻡ ﺒﻌﺎﻟﻡ ﺍﻟﻤﺎل ﻭﺍﻷﻋﻤﺎل ،ﻭﺃﺨﺭﻯ ﺘﻁﺎﻟﺏ ﺒﺈﻟﻐﺎﺀ ﺃﻋﻤﺎل ﺍﻟﻤﻨﺘﺩﻯ ﻟﻔﺸﻠﻪ ﻓﻲ ﺤل
ﻤﺸﺎﻜل ﺍﻟﻌﺎﻟﻡ .ﻭﺭﻏﻡ ﺴﻴﺭ ﺍﻟﺘﻅﺎﻫﺭﺓ ﺒﺸﻜل ﻋﺎﺩﻱ ،ﻤﻨﻌﺕ ﺍﻟﺸﺭﻁﺔ ﺘﺠﻭﻟﻬﺎ ﻓﻲ ﺸﻭﺍﺭﻉ
ﺍﻟﻤﺩﻴﻨﺔ ﻭﺤﺎﺼﺭﺘﻬﺎ ﻓﻲ ﻤﻴﺩﺍﻥ ﻤﺤﻁﺔ ﺍﻟﺴﻜﻙ ﺍﻟﺤﺩﻴﺩﻴﺔ ،ﻭﻟﻡ ﺘﻤﻬﻠﻬﻡ ﺴﻭﻯ ﺴﺎﻋﺔ ﻭﺍﺤﺩﺓ
ﻟﻠﺘﻅﺎﻫﺭ ،ﻭﺃﺼﺭﺕ ﻋﻠﻰ ﺍﻻﻁﻼﻉ ﻋﻠﻰ ﻫﻭﻴﺎﺘﻬﻡ ﻋﻨﺩ ﺍﻨﺼﺭﺍﻓﻬﻡ .ﻭﺃﺩﻯ ﻫﺫﺍ ﺍﻹﺠﺭﺍﺀ ﺇﻟﻰ
ﺍﺤﺘﺠﺎﺯ ٤٠ﺸﺨﺼﺎ ﻟﻌﺩﻡ ﻭﺠﻭﺩ ﺃﻭﺭﺍﻕ ﺜﺒﻭﺘﻴﺔ ﺒﺤﻭﺯﺘﻬﻡ) 43.ﻤﻌﺭﻭﻑ ﺃﻥ ﺴﻭﻴﺴﺭﺍ ﺒﻠﺩ
ﺩﻴﻤﻘﺭﺍﻁﻲ ﻤﻥ ﺤﻕ ﻤﻭﺍﻁﻨﻴﻪ ﺃﻥ ﻴﻌﺒﺭﻭﺍ ﻋﻥ ﺁﺭﺍﺌﻬﻡ ﺒﺎﻟﺘﻅﺎﻫﺭ(.
ﺏ -ﺘﻀﻠﻴل ﻭﺘﺭﻫﻴﺏ ﺍﻟﺭﺃﻱ ﺍﻟﻌﺎﻡ :ﻴﻘﻭل ﺍﻟﻤﻔﻜﺭ ﺍﻟﺴﻭﻴﺩﻱ ﻴﺎﻥ ﻤﻴﺭﺩﺍل" :ﺇﻥ ﺴﺎﺩﺓ
ﺍﻟﻌﺎﻟﻡ ﺍﻵﻥ ﻴﺤﻜﻤﻭﻥ ﻤﻥ ﺨﻼل ﺍﺴﺘﺨﺩﺍﻡ ﺍﻟﺨﻭﻑ ﻭﺍﻟﺘﺭﻭﻴﻊ ﻜﺴﻼﺡ ﻟﻠﻭﺼﻭل ﻟﺤﺎﻟﺔ ﺍﻟﺨﻠﻁ
ﻟﺩﻯ ﺍﻟﺠﻤﻬﻭﺭ ﻟﻜﻲ ﻻ ﻴﺴﺘﻁﻴﻊ ﺍﻟﻤﻭﺍﻁﻥ ﺍﻟﺘﻔﺭﻗﺔ ﺒﻴﻥ ﻤﺼﺎﻟﺤﻪ ﺍﻟﺤﻘﻴﻘﻴﺔ ﻭﺒﻴﻥ ﻤﺎ ﻴ ﹶﻘﺩﻡ ﻟﻪ
ﻋﻠﻰ ﺃﻨﻪ ﻀﺭﻭﺭﺓ ﻟﺤﻤﺎﻴﺘﻪ ﻤﻥ ﺫﻟﻙ ﺍﻵﺨﺭ ﺍﻟﻤﺭﻋﺏ ﺍﻟﺫﻱ ﻴﺭﻴﺩ ﺃﻥ ﻴﺴﺘﻭﻟﻲ ﻋﻠﻰ ﻜل ﻤﺎ
ﻴﻤﻠﻜﻪ" .ﻭﺘﺘﺴﺎﺀل ﺍﻟﻌﺎﻟﻤﺔ ﺍﻷﻨﺜﺭﻭﺒﻭﻟﻭﺠﻴﺔ ﺍﻷﺴﺘﺭﺍﻟﻴﺔ ﻓﺎﻨﺩﺍ ﺭﻭﻤﺴﻔﻴﻠﺩ" :ﻫل ﻓﻘﺩ ﺍﻟﻌﺎﻟﻡ
ﻋﻘﻠﻪ ﺤﻘﹰﺎ؟ ﻜﻴﻑ ﻴﻌﻴﺩ ﺍﻷﺴﺘﺭﺍﻟﻴﻭﻥ ﺍﻨﺘﺨﺎﺏ ﺸﺨﺹ ﻤﺜل ﻫﻭﺍﺭﺩ ،ﻭﻫﻭ ﺍﻟﺫﻱ ﻴﻀﻁﻬﺩ
ﺍﻷﺠﺎﻨﺏ ﻭﻴﻌﺎﻤﻠﻬﻡ ﺃﻓﻅﻊ ﻤﻌﺎﻤﻠﺔ ،ﻭﺃﺩﺕ ﺴﻴﺎﺴﺘﻪ ﺍﻟﻌﻨﺼﺭﻴﺔ ﺍﻟﻤﺘﻌﺼﺒﺔ ﺇﻟﻰ ﻓﻘﺩﺍﻥ ﺃﺴﺘﺭﺍﻟﻴﺎ
ﻤﻼﻴﻴﻥ ﺍﻟﺩﻭﻻﺭﺍﺕ ﻟﻤﻌﺎﻟﺠﺔ ﺍﻵﺜﺎﺭ ﺍﻟﻨﻔﺴﻴﺔ ﺍﻟﻨﺎﺠﻤﺔ ﻋﻥ ﻤﻌﺴﻜﺭﺍﺕ ﺍﻻﻋﺘﻘﺎل ﺍﻟﻨﺎﺯﻴﺔ ﺍﻟﺘﻲ
ﻴﻭﻀﻊ ﻓﻴﻬﺎ ﺃﻭﻟﺌﻙ ﺍﻟﻔﺎﺭﻭﻥ ﻤﻥ ﺒﻼﺩﻫﻡ ﻭﺍﻟﻼﺠﺌﻭﻥ ﻷﺴﺘﺭﺍﻟﻴﺎ؟" .ﺜﻡ ﹸﺘﻜﻤل" :ﺇﻨﻬﺎ ﺴﻴﺎﺴﺎﺕ
ﺍﻟﺘﺨﻭﻴﻑ ﻭﺍﻟﺘﻬﺩﻴﺩ ﺍﻟﺘﻲ ﺘﻠﺠﺄ ﺇﻟﻴﻬﺎ ﺍﻟﺤﻜﻭﻤﺔ ﺍﻟﻴﻤﻴﻨﻴﺔ… ﻟﺘﻘﺩﻡ ﻨﻔﺴﻬﺎ ﻜﻤﻨﻘﺫ ﻷﺴﺘﺭﺍﻟﻴﺎ ﻤﻥ
~2008•¶ •¶ ,_°1429´{•æA ¨XB}O 2 XXl{A ,5 X{O}{A ٢٨
(45 _ 1) Z}l} X}R} ·B}{a ®X}R
ﺃﻭﻟﺌﻙ ﺍﻟﺒﺭﺍﺒﺭﺓ ﺍﻟﻘﺎﺩﻤﻴﻥ ﻤﻥ ﺍﻟﺸﻤﺎل" .ﻭﺒﺎﻟﻤﺜل ﻴﺭﻯ ﺍﻟﻤﻔﻜﺭ ﺍﻷﻤﺭﻴﻜﻲ ﻨﻌﻭﻡ ﺘﺸﻭﻤﺴﻜﻲ
"ﺃﻥ ﺴﻴﺎﺴﺔ ﺍﻟﺴﻴﻁﺭﺓ ﻋﻠﻰ ﻓﻜﺭ ﺍﻟﺠﻤﻬﻭﺭ ﺍﻟﻌﺎﻡ ﻋﻥ ﻁﺭﻴﻕ ﺍﻹﺭﻫﺎﺏ ﺒﺎﺴﺘﺨﺩﺍﻡ ﺃﻓﻜﺎﺭ
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ﺠﻨﻭﻨﻴﺔ ﻤﺭﻋﺒﺔ ﻫﻲ ﺍﻟﻭﺴﻴﻠﺔ ﺍﻟﻨﺎﺠﻌﺔ ﻟﺠﻌل ﺍﻟﻨﺎﺱ ﺘﺘﺒﻨﻰ ﺴﻴﺎﺴﺎﺕ ﻀﺩ ﻤﺼﺎﻟﺤﻬﺎ".
ﺕ -ﻋﺩﻡ ﺍﻟﻌﺩﺍﻟﺔ ﺒﻴﻥ ﺍﻟﻤﻭﺍﻁﻨﻴﻥ :ﺃﺼﺩﺭ ﺼﻨﺩﻭﻕ ﺍﻷﻤﻡ ﺍﻟﻤﺘﺤﺩﺓ ﻟﺭﻋﺎﻴﺔ ﺍﻟﻁﻔﻭﻟﺔ
)ﺍﻟﻴﻭﻨﻴﺴﻴﻑ( ﺘﻘﺭﻴﺭﹰﺍ ﺤﻭل ﻤﻌﺩﻻﺕ ﺍﻟﻔﻘﺭ ﺒﻴﻥ ﺍﻷﻁﻔﺎل ﻭﺼﻐﺎﺭ ﺍﻟﺸﺒﺎﺏ ﻓﻲ ﺍﻟﺩﻭل ﺍﻟﺼﻨﺎﻋﻴﺔ
ﺍﻟﻜﺒﺭﻯ ،ﺩﻕ ﻓﻴﻪ ﺠﺭﺱ ﺍﻹﻨﺫﺍﺭ ﺒﺸﻜل ﻗﻭﻱ ﺤﻭل ﺯﻴﺎﺩﺓ ﻨﺴﺒﺔ ﺍﻨﺘﺸﺎﺭ ﺍﻟﻔﻘﺭ ﺒﻴﻨﻬﻡ ﺒﺸﻜل ﻤﺜﻴﺭ
ﻟﻠﻘﻠﻕ .ﻓﻘﺩ ﺭﺃﺕ ﺍﻟﺩﺭﺍﺴﺔ ﺃﻥ ﺃﻁﻔﺎل ﺴﺒﻊ ﻋﺸﺭﺓ ﺩﻭﻟﺔ ﻤﻥ ﺒﻴﻥ ﺃﺭﺒﻊ ﻭﻋﺸﺭﻴﻥ ﻤﻥ ﺍﻟﺩﻭل
ﺍﻷﻋﻀﺎﺀ ﻓﻲ ﻤﻨﻅﻤﺔ ﺍﻟﺘﻌﺎﻭﻥ ﺍﻻﻗﺘﺼﺎﺩﻱ ﻭﺍﻟﺘﻨﻤﻴﺔ ،ﻴﺯﺩﺍﺩ ﻓﻘﺭﻫﻡ ﺒﺸﻜل ﻜﺒﻴﺭ ،ﺤﻴﺙ ﺍﺭﺘﻔﻌﺕ
ﻨﺴﺒﺘﻬﻡ ﺒﻤﻌﺩﻻﺕ ﻤﺨﺘﻠﻔﺔ .ﻭﺘﺤﺘل ﺍﻟﻤﻜﺴﻴﻙ ﻭﺍﻟﻭﻻﻴﺎﺕ ﺍﻟﻤﺘﺤﺩﺓ ﺍﻷﻤﻴﺭﻜﻴﺔ ﺍﻟﻤﺭﻜﺯﻴﻥ ﺍﻷﻭل
ﻭﺍﻟﺜﺎﻨﻲ ﻓﻲ ﻨﺴﺒﺔ ﺍﻷﻁﻔﺎل ﺍﻟﻔﻘﺭﺍﺀ ﺍﻟﺘﻲ ﻭﺼﻠﺕ ﺇﻟﻰ ) (%٢٧،٧ﻭ ) (%٢١،٩ﻋﻠﻰ
ﺍﻟﺘﺭﺘﻴﺏ ٤٥.ﻓﻲ ﺤﻴﻥ ﺤﺼل ﺭﺌﻴﺱ ﺸﺭﻜﺔ ﺇﻨﺭﻭﻥ -ﻭﻫﻲ ﻭﺍﺤﺩﺓ ﻤﻥ ﺃﻗﻭﻯ ﻋﺸﺭ ﺸﺭﻜﺎﺕ ﻓﻲ
ﺍﻟﻭﻻﻴﺎﺕ ﺍﻟﻤﺘﺤﺩﺓ ﻭﻗﺩ ﻤﻭﻟﺕ ﺍﻟﺤﻤﻠﺔ ﺍﻻﻨﺘﺨﺎﺒﻴﺔ ﻟﻠﺭﺌﻴﺱ ﺍﻷﻤﻴﺭﻜﻲ ﺠﻭﺭﺝ ﺒﻭﺵ ﺍﻻﺒﻥ -ﻋﻠﻰ
ﺘﻌﻭﻴﻀﺎﺕ ﻨﻬﺎﻴﺔ ﺍﻟﺨﺩﻤﺔ ﻗﻴﻤﺘﻬﺎ ) (٢٠٥ﻤﻼﻴﻴﻥ ﺩﻭﻻﺭ .ﻭﺤﺼﻠﺕ ﻫﺫﻩ ﺍﻟﺸﺭﻜﺔ ﺒﻌﺩ ﺍﻨﺘﺨﺎﺏ
ﺒﻭﺵ ﻋﻠﻰ ﺘﺴﻬﻴﻼﺕ ﺨﺭﺍﻓﻴﺔ ﻓﻲ ﺍﻟﺤﺼﻭل ﻋﻠﻰ ﻋﻘﻭﺩ ﻨﻔﻁﻴﺔ ﺤﻭل ﺍﻟﻌﺎﻟﻡ ،ﻭﻴﺒﺩﻭ ﺃﻨﻬﺎ ﺃﻓﻠﺴﺕ
ﻋﻠﻰ ﻨﺤﻭ ﺍﻓﺘﻌﺎﻟﻲ ﻭﺴﻴﺎﺴﻲ ﻷﻏﺭﺍﺽ ﺍﻟﻨﻬﺏ ﻭﺍﻟﺘﺴﺘﺭ ﺒﻌﺩﻤﺎ ﺩﻤﺭﺕ ﻭﻨﻬﺒﺕ ﻤﺩﺨﺭﺍﺕ ﻤﺌﺎﺕ
ﺍﻵﻻﻑ ﻤﻥ ﺍﻟﻌﻤﺎل ﺍﻟﺫﻴﻥ ﺍﺴﺘﺜﻤﺭﺕ ﻤﺩﺨﺭﺍﺘﻬﻡ ﻓﻲ ﺍﻟﺸﺭﻜﺔ.46
-٣ﺍﻟﻌﺩﺍﺀ ﻟﻶﺨﺭ ﻭﺍﻀﻁﻬﺎﺩﻩ :ﺇﻥ ﺍﻟﺜﻤﺭﺓ ﺍﻷﻜﺜﺭ ﻤﺭﺍﺭﺓ ﻓﻲ ﺍﻟﺘﻁﺒﻴﻕ ﺍﻟﻠﻴﺒﺭﺍﻟﻲ –
ﻗﺩﻴﻤﹰﺎ ﻭﺤﺩﻴﺜﹰﺎ -ﻫﻲ ﺍﻟﻨﻅﺭﺓ ﺘﺠﺎﻩ ﺍﻵﺨﺭ ،ﺇﺫ ﻫﻲ ﺒﺸﻌﺔ ﻤﻬﻤﺎ ﻨﺼﺕ ﺍﻟﺩﺴﺎﺘﻴﺭ
ﻭﺍﻟﺘﺼﺭﻴﺤﺎﺕ ﺨﻼﻑ ﺫﻟﻙ؛ ﻴﻨﺎﺩﻱ ﺇﻋﻼﻥ ﺍﻻﺴﺘﻘﻼل ﺍﻷﻤﺭﻴﻜﻲ ﻓﻲ ﺴﻁﻭﺭﻩ ﺍﻷﻭﻟﻰ" :
ﻴﻭﻟﺩ ﻜل ﺍﻟﻨﺎﺱ ﻤﺘﺴﺎﻭﻴﻥ ،ﻭﻗﺩ ﻭﻫﺒﻬﻡ ﺍﻟﺨﺎﻟﻕ ﺤﻘﻭﻗﺎ ﻏﻴﺭ ﻗﺎﺒﻠﺔ ﻟﻠﺘﻨﺎﺯل ﻋﻨﻬﺎ؛ ﺤﻕ ﺍﻟﺤﻴﺎﺓ،
ﻭﺤﻕ ﺍﻟﺤﺭﻴﺔ ،ﻭﺤﻕ ﺍﻟﺒﺤﺙ ﻋﻥ ﺍﻟﺴﻌﺎﺩﺓ .ﺇﻻ ﺃﻥ "ﺍﻟﺤﺭﻴﺔ" ﺍﻷﻤﺭﻴﻜﻴﺔ ﻗﺎﻤﺕ ﺒﺎﻻﺤﺘﻔﺎﻅ
ﺒﺎﻟﺭﻗﻴﻕ ﺍﻷﺴﻭﺩ ﻗﺭﻨﺎ ﻜﺎﻤﻼ ﺒﻌﺩ ﺍﻹﻋﻼﻥ .ﻭﺍﺤﺘﺎﺝ ﺍﻷﻤﺭ ﺤﺭﺒﺎ ﺃﻫﻠﻴﺔ ﻟﺘﻀﻊ ﻋﺎﻡ
)١٨٦٥ﻡ( ﻨﻬﺎﻴﺔ ﻟﻤﺎ ﻜﺎﻨﻭﺍ ﻴﺴﻤﻭﻨﻪ ﺤﺘﻰ ﺫﻟﻙ ﺍﻟﺤﻴﻥ "ﺍﻟﻤﺅﺴﺴﺔ ﺍﻟﺨﺎﺼﺔ" ،ﺃﻱ ﺒﻤﻌﻨﻰ ﺁﺨﺭ
"ﺍﻟﺭﻕ" ،ﻭﻤﻨﺫ ﺘﺤﺭﻴﺭ ﺍﻟﻌﺒﻴﺩ ﻟﻡ ﻴﺘﺭﻙ ﻟﻬﻡ ﻤﻜﺎﻥ ﻓﻲ ﺍﻟﻤﺠﺘﻤﻊ ،ﻭﻟﻡ ﻴﻜﻥ ﻴﺴﻤﺢ ﻟﻬﻡ ﺒﺎﻤﺘﻼﻙ
ﻭﺍﺤﺩﹰﺍ ﻓﻘﻁ ﻤﻥ ﺍﻟﺴﺘﻴﻥ ﺁﺭﺒﺎﻨﺕ "ﻗﻴﺎﺱ ﻓﺭﻨﺴﻲ" ﺍﻟﻤﺴﻤﻭﺡ ﺒﻪ ﻟﻠﺒﻴﺽ .ﻭﺘﻔﻭﺡ ﺭﺍﺌﺤﺔ ﺍﻟﻨﻔﺎﻕ
ﺃﻜﺜﺭ ﻋﻨﺩﻤﺎ ﻴﺘﻌﻠﻕ ﺍﻷﻤﺭ ﺒﺎﻟﻬﻨﻭﺩ؛ ﺇﻨﻬﺎ ﺍﻟﻤﺭﺓ ﺍﻷﻭﻟﻰ ﺍﻟﺘﻲ ﻴﻅﻬﺭ ﻓﻴﻬﺎ ﺒﻘﻭﺓ ﻤﺎ ﺴﻴﺼﺒﺢ
ﻻﺤﻘﺎ ﺍﻟﻤﺒﺩﺃ ﺍﻟﻤﺤﺭﻙ ﻟﻜل ﺍﻻﻋﺘﺩﺍﺀﺍﺕ ﺍﻷﻤﺭﻴﻜﻴﺔ ﺍﻟﻤﺴﺘﻘﺒﻠﻴﺔ ﻟﻠﻭﻻﻴﺎﺕ ﺍﻟﻤﺘﺤﺩﺓ ﻓﻲ ﺍﻟﻌﺎﻟﻡ،
ﻭﻫﻭ ﺘﺼﻭﻴﺭ ﺍﻟﻌﺩﻭﺍﻥ ﻭﺍﻟﺘﺼﻔﻴﺔ ﺍﻟﻌﺭﻗﻴﺔ ﺃﻨﻬﻤﺎ ﺭﺩﻭﺩ ﻓﻌل ﺩﻓﺎﻋﻴﺔ .ﻓﻘﺩ ﻭﺼﻑ ﺇﻋﻼﻥ
ﺍﻻﺴﺘﻘﻼل ﺍﻟﺫﻱ ﻨﺎﺩﻯ ﺒﺎﻟﺤﺭﻴﺔ ﻭﺍﻟﻤﺴﺎﻭﺍﺓ ،ﻭﺼﻑ ﺍﻟﻬﻨﻭﺩ ﺒـ"ﺍﻟﻤﺘﻭﺤﺸﻴﻥ ﺍﻟﺫﻴﻥ ﻻ
ﻴﻌﺭﻓﻭﻥ ﺍﻟﺭﺤﻤﺔ ،ﻭﺍﻟﻤﻌﺭﻭﻓﻴﻥ ﺒﺤﺒﻬﻡ ﻹﺸﻌﺎل ﺍﻟﺤﺭﻭﺏ ،ﻭﺍﺭﺘﻜﺎﺏ ﺍﻟﻤﺠﺎﺯﺭ" .ﻤﻥ ﻫﺫﺍ
٢٩ 2 XXl{A ,5 X{O}{A ~2008•¶ •¶ ,_°1429´{•æA ¨XB}O
~¶Zy{A ·EZw{A ßs ®•IZK{A `BOk¬A
ﺍﻟﻤﻨﻁﻠﻕ ﺘﺤﺩﺙ ﺍﻹﻋﻼﻥ ﻋﻥ ﻤﺠﺘﻤﻌﺎﺕ ﺍﻟﺴﻜﺎﻥ ﺍﻷﺼﻠﻴﻴﻥ ،ﻜﻲ ﻴﺒﺭﺭ ﻤﻘﺩﻤﺎ ﺍﻟﻤﺠﺎﺯﺭ
ﻭﺍﻏﺘﺼﺎﺏ ﺍﻷﺭﺽ ﺒﺤﺠﺔ "ﺍﻟﺩﻓﺎﻉ ﺍﻟﻤﺸﺭﻭﻉ " .ﻤﻤﺎ ﺃﺩﻯ ﺇﻟﻰ ﻫﺒﻭﻁ ﻋﺩﺩ ﺍﻟﺴﻜﺎﻥ ﺍﻟﻬﻨﻭﺩ
ﺒﺤﻜﻡ ﻋﻤﻠﻴﺎﺕ ﺍﻟﺘﺼﻔﻴﺔ ﻤﻥ ﻋﺸﺭﺓ ﻤﻼﻴﻴﻥ ﺇﻟﻰ ﻤﺎﺌﺘﻲ ﺃﻟﻑ ﻓﻘﻁ ،ﻭﻜﺄﻥ ﺍﻟﻬﻨﻭﺩ ﻫﻡ ﺍﻟﺫﻴﻥ
ﻏﺯﻭﺍ ﺃﺭﺽ ﺍﻟﻤﺴﺘﻌﻤﺭﻴﻥ ،ﻻ ﺃﻥ ﺍﻟﻤﻬﺎﺠﺭﻴﻥ ﻤﻥ ﺃﻭﺭﻭﺒﺎ ،ﻫﻡ ﺍﻟﺫﻴﻥ ﻭﻓﺩﻭﺍ ﻟﻴﻐﺘﺼﺒﻭﺍ
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ﺃﺭﺍﻀﻴﻬﻡ ﻭﻴﺩﻤﺭﻭﺍ ﺤﻴﺎﺘﻬﻡ.
-٤ﻨﺸﻭﺀ ﺍﻟﺩﻭل ﺍﻟﻘﻭﻤﻴﺔ :ﺘﻌﺩ ﺍﻟﺩﻭل ﺍﻟﻘﻭﻤﻴﺔ ﺘﻁﺒﻴﻘﹰﺎ ﻤﺒﺎﺸﺭﹰﺍ ﻟﻠﻤﻔﻬﻭﻡ ﺍﻟﻠﻴﺒﺭﺍﻟﻲ ﻓﻲ
ﺍﻟﺤﻜﻡ ،ﻭﻜﺎﻨﺕ ﻫﺫﻩ ﺍﻟﺩﻭل ﺸﺭﹰﺍ ﻤﺴﺘﻁﻴﺭﹰﺍ ﻋﻠﻰ ﺍﻟﺒﺸﺭﻴﺔ ﺍﺒﺘﺩﺍ ﺀ ﻤﻥ ﺍﻹﻤﺒﺭﺍﻁﻭﺭﻴﺔ
ﺍﻟﺭﻭﻤﺎﻨﻴﺔ ﻭﺍﻨﺘﻬﺎ ﺀ ﺒﻌﻭﻟﻤﺔ ﺍﻟﺩﻴﻤﻘﺭﺍﻁﻴﺔ ﺍﻷﻤﺭﻴﻜﻴﺔ ،ﻤﺭﻭﺭﹰﺍ ﺒﺒﺭﻴﻁﺎﻨﻴﺎ ﺍﻟﻌﻅﻤﻰ ﺍﻟﺘﻲ ﻻ
ﺘﻐﻴﺏ ﻋﻨﻬﺎ ﺍﻟﺸﻤﺱ ،ﻭﻓﺭﻨﺴﺎ ﺍﻻﺴﺘﻌﻤﺎﺭﻴﺔ ،ﻭﺇﻴﻁﺎﻟﻴﺎ ﻓﻭﻕ ﺍﻟﺠﻤﻴﻊ ،ﻭﺃﻓﻀﻠﻴﺔ ﺍﻟﺠﻨﺱ
ﺍﻵﺭﻱ ،ﻭﺸﻌﺏ ﺍﷲ ﺍﻟﻤﺨﺘﺎﺭ "ﺃﺒﻨﺎﺀ ﺍﷲ ﻭﺃﺤﺒﺎﺅﻩ" ﻓﻲ )ﺇﺴﺭﺍﺌﻴل( ،ﻭﺠﻤﻴﻊ ﻫﺫﻩ ﺍﻟﺩﻭل
ﺍﻋﺘﻤﺩﺕ ﺍﻟﻘﻭﺓ ﻭﺍﻟﺒﻁﺵ ﻟﻔﺭﺽ ﺃﻓﻀﻠﻴﺘﻬﺎ ،ﻭﻗﺩ ﺃﺸﺎﺭ ﻜﻭﻫﻠﺭ ﺍﻟﻤﺩﻴﺭ ﺍﻟﻌﺎﻡ ﺍﻟﺴﺎﺒﻕ
ﻟﺼﻨﺩﻭﻕ ﺍﻟﻨﻘﺩ ﺍﻟﺩﻭﻟﻲ ﺇﻟﻰ ﺃﻥ ﺍﻟﻨﻔﻘﺎﺕ ﺍﻟﻌﺴﻜﺭﻴﺔ ﻓﻲ ﺍﻟﻌﺎﻟﻡ ﺍﻟﺘﻲ ﺘﺒﻠﻎ ) (٩٠٠ﻤﻠﻴﺎﺭ
ﺩﻭﻻﺭ ﺘﻔﻭﻕ ﺒﻌﺸﺭ ﺃﻀﻌﺎﻑ ﺍﻟﻤﺒﻠﻎ ﺍﻟﻤﺨﺼﺹ ﻟﻠﺘﻨﻤﻴﺔ ﻓﻲ ﺒﻠﺩﺍﻥ ﻤﻨﻅﻤﺔ ﺍﻟﺘﻌﺎﻭﻥ ﻭﺍﻟﺘﻨﻤﻴﺔ
ﺍﻻﻗﺘﺼﺎﺩﻱ ٤٨.ﻤﻤﺎ ﺃﻨﺘﺞ ﺤﺭﻭﺒﹰﺎ ﻭﻗﺘﻠﻰ ﺒﻤﺌﺎﺕ ﺍﻟﻤﻼﻴﻴﻥ ﺩﻭﻥ ﺫﻨﺏ .ﻓﻌﻠﻰ ﺴﺒﻴل ﺍﻟﻤﺜﺎل:
"ﺘﺸﻴﺭ ﺇﺤﺼﺎﺌﻴﺎﺕ ﺍﻟﺼﻠﻴﺏ ﺍﻷﺤﻤﺭ ﺍﻟﺩﻭﻟﻲ ،ﺃﻥ ﺍﻟﻘﺼﻑ ﻜﻠﻑ ﺍﻟﺸﻌﺏ ﺍﻟﻌﺭﺍﻗﻲ ﻤﺎﺌﺘﻲ
ﺃﻟﻑ ﻗﺘﻴل ﻤﻥ ﺍﻟﻤﺩﻨﻴﻴﻥ .ﺃﻤﺎ ﺍﻟﺤﻅﺭ ﺍﻟﺘﻌﺴﻔﻲ ﺍﻟﺫﻱ ﻓﺭﺽ ﻋﻠﻰ ﺍﻟﻌﺭﺍﻕ ﻓﻘﺩ ﺃﺩﻯ ﺇﻟﻰ ﻭﻓﺎﺓ
) (٥٠٠ﺃﻟﻑ ﻁﻔل ﺒﺴﺒﺏ ﻨﻘﺹ ﺍﻟﻐﺫﺍﺀ ﻭﺍﻟﺩﻭﺍﺀ .ﻭﻓﻲ ﻓﻴﺘﻨﺎﻡ ﺴﻘﻁ ﺃﺭﺒﻌﺔ ﻤﻼﻴﻴﻥ ﻗﺘﻴل،
ﻭﻓﻲ ﺘﻴﻤﻭﺭ ﺍﻟﺸﺭﻗﻴﺔ ) (٢٠٠ﺃﻟﻑ ،ﻭﻜﺫﻟﻙ ) (٢٠٠ﺃﻟﻑ ﻓﻲ ﺃﻤﺭﻴﻜﺎ ﺍﻟﻼﺘﻴﻨﻴﺔ ﺒﻭﺍﺴﻁﺔ
"ﺯﺒﺎﺌﻥ" ﺃﻤﺭﻴﻜﺎ ،ﻭ) (٢٠٠ﺃﻟﻑ ﻓﻲ ﻟﺒﻨﺎﻥ ﺩﻭﻥ ﺃﻱ ﺭﺍﺩﻉ ،ﺒﻔﻀل ﺍﺴﺘﺨﺩﺍﻡ ﺤﻕ ﺍﻟﻔﻴﺘﻭ ﻓﻲ
٤٩
ﻤﺠﻠﺱ ﺍﻷﻤﻥ ،ﻭﻫﻨﺎﻙ ﻤﺌﺎﺕ ﺍﻷﻟﻭﻑ ﻓﻲ ﺍﻟﻔﻠﻴﺒﻴﻥ ،ﻭ) (٢٠٠ﺃﻟﻑ ﻓﻲ ﺃﻤﺭﻴﻜﺎ ﺍﻟﻭﺴﻁﻰ.
ﻭﻨﻨﻬﻲ ﺍﻟﺤﺩﻴﺙ ﻋﻥ ﺍﻟﻠﻴﺒﺭﺍﻟﻴﺔ ﺒﺘﻘﻴﻴﻡ ﺭﻭﺠﻴﻪ ﺠﺎﺭﻭﺩﻱ..." :ﺍﻟﺒﻁﺎﻟﺔ ﻭﺍﻟﻁﺭﺩ ﻤﻥ
ﺍﻟﻌﻤل ﻓﻲ ﺒﻼﺩﻨﺎ ،ﻭﺍﻟﺠﻭﻉ ﻓﻲ ﺜﻼﺜﺔ ﺃﺭﺒﺎﻉ ﺍﻟﻌﺎﻟﻡ ،ﻭﺍﻟﻬﺠﺭﺓ ﻜﻤﻤ ﺭ ﻤﻥ ﻋﺎﻟﻡ ﺍﻟﺠﻭﻉ ﺇﻟﻰ
ﻋﺎﻟﻡ ﺍﻟﺒﻁﺎﻟﺔ ...ﻟﻘﺩ ﺒﺩﺃﻨﺎ ﺒﺎﻏﺘﻴﺎل ﺃﻁﻔﺎﻟﻨﺎ ﺍﻟﺼﻐﺎﺭ ،ﻭﻨﻬﻴﺊ ﻟﻠﻘﺭﻥ ﺍﻟﺤﺎﺩﻱ ﻭﺍﻟﻌﺸﺭﻴﻥ
ﺍﻨﺘﺤﺎﺭﹰﺍ ﻜﻭﻨﻴﺎﹰ ،ﻓﻴﻤﺎ ﺇﺫﺍ ﺍﺴﺘﺴﻠﻤﻨﺎ ﻟﻼﻨﺤﺭﺍﻓﺎﺕ ﺍﻟﺤﺎﻟﻴﺔ ﻓﻲ ﺍﻟﺴﻴﺎﺴﺔ ﺍﻟﺩﻭﻟﻴﺔ .ﻭﻴﺘﺴﺎﺀل:
٥٠
ﺃﻫﻨﺎﻙ ﺴﻴﺎﻕ ﻭﺍﺤﺩ ﻟﻸﺤﺩﺍﺙ ﻨﺴﺘﻁﻴﻊ ﻤﻥ ﺨﻼﻟﻪ ﻓﻬﻡ ﻋﺼﺭﻨﺎ؟
ﺝ -ﺍﻟﻨﻤﻭﺫﺝ ﺍﻟﻘﺭﺁﻨﻲ ﻟﻠﺩﻭﻟﺔ
ﺍﻟﺩﻭﻟﺔ ﺍﻹﺴﻼﻤﻴﺔ -ﺒﺎﺨﺘﺼﺎﺭ -ﻨﻅﺎﻡ ﺴﻴﺎﺴﻲ ﺍﺠﺘﻤﺎﻋﻲ ﺘﺘﺤﺩﺩ ﻫﻭﻴﺘﻪ ﻤﻥ ﺨﻼل
ﺍﻻﻟﺘﺯﺍﻡ ﺒﻤﺭﺠﻌﻴﺔ ﺍﻟﻨﺹ )ﻤﻥ ﻜﺘﺎﺏ ﻭﺴﻨﺔ( ﺒﻭﺼﻔﻪ ﺍﻟﻤﺼﺩﺭ ﺍﻷﻋﻠﻰ ﻟﻠﺘﺸﺭﻴﻊ ،ﻭﺍﻻﻟﺘﺯﺍﻡ
ﺒﺎﻟﺸﻭﺭﻯ ﻤﺼﺩﺭﹰﺍ ﻟﻠﺸﺭﻋﻴﺔ ،ﺃﻱ ﺍﻋﺘﺒﺎﺭ ﺍﻷﻤﺔ ﻤﺼﺩﺭ ﺸﺭﻋﻴﺔ ﺍﻟﺤﻜﻡ ﻭﺍﻟﺤﺎﻜﻡ .ﻭﻟﺫﺍ ﻓﻼ
~2008•¶ •¶ ,_°1429´{•æA ¨XB}O 2 XXl{A ,5 X{O}{A ٣٠
(45 _ 1) Z}l} X}R} ·B}{a ®X}R
ﻤﺠﺎل ﻓﻲ ﺩﻭﻟﺔ ﺇﺴﻼﻤﻴﺔ ﻟﺘﺸﺭﻴﻊ ﻴﻨﺎﻗﺽ ﺍﻟﻨﺹ ،ﻭﻻ ﻤﺠﺎل ﻓﻲ ﺍﻟﺩﻭﻟﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻟﺴﻴﺎﺴﺔ
ﺘﺼﺎﺩﻡ ﺍﻟﺭﺃﻱ ﺍﻟﻌﺎﻡ ﻓﻲ ﺇﺠﻤﺎﻋﻪ ﺃﻭ ﻓﻲ ﺃﻏﻠﺒﻪ ،ﻭﻫﻭ ﻤﺎ ﻴﻘﺘﻀﻲ ﻭﻀﻊ ﺁﻟﻴﺎﺕ ﻭﺘﺭﺘﻴﺒﺎﺕ
ﺘﺠﻌل ﻤﻥ ﺇﺭﺍﺩﺓ ﺍﻷﻤﺔ ﺍﻟﻤﻠﺘﺯﻤﺔ ﺒﺎﻟﺸﺭﻴﻌﺔ ﺴﻠﻁﺔ ﺤﻘﻴﻘﻴﺔ ﺘﻤﺎﺭﺱ ﺤﻘﻬﺎ –ﺒل ﻭﺍﺠﺒﻬﺎ -ﻓﻲ
٥١
ﻨﺼﺏ ﺍﻟﺤﺎﻜﻡ ﻭﻤﺭﺍﻗﺒﺘﻪ ﻭﺘﺴﺩﻴﺩﻩ ﻭﻋﺯﻟﻪ.
ﻭﺒﺎﻟﺭﺠﻭﻉ ﻟﻠﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﺘﺄﺘﻲ ﺍﻟﻨﺼﻭﺹ ﺍﻟﻜﺭﻴﻤﺔ ﻟﺘﻤﻴﺯ ﺒﻭﻀﻭﺡ ﺒﻴﻥ ﺃﻤﺭﻴﻥ ﺍﺜﻨﻴﻥ:
ﻻ :ﻤﺭﺠﻌﻴﺔ ﺍﻟﻨﻅﺎﻡ ﺍﻟﺴﻴﺎﺴﻲ ﻫﻲ ﺍﻟﻭﺤﻲ
ﺃﻭ ﹰ
ﺤﻜﹸﻡﺏ ﻭ ﻤ ﻬ ﻴﻤِﻨﹰﺎ ﻋﹶﻠ ﻴﻪِ ﻓﹶﺎ
ﻥ ﺍ ﹾﻟ ِﻜﺘﹶﺎ ِ ﻥ ﻴ ﺩ ﻴ ِﻪ ِﻤ
ﺼﺩﻗﹰﺎ ﱢﻟﻤﺎ ﺒ ﻴ
ﻕ ﻤ ﺤﱢ ﺏ ﺒِﺎ ﹾﻟ
﴿ ﻭﺃَﻨ ﺯ ﹾﻟﻨﹶﺎ ﺇِﹶﻟ ﻴﻙ ﺍ ﹾﻟﻜِ ﹶﺘﺎ
ﻕ]﴾...ﺍﻟﻤﺎﺌﺩﺓ﴿ .[٤٨:ﻭَﺃﻥِ ﺤﱢ ﻥ ﺍ ﹾﻟ
ﻙ ِﻤ ﻋﻤﺎ ﺠﺎﺀ ﻻ ﹶﺘ ﱠﺘ ِﺒ ﻊ َﺃ ﻫﻭﺍﺀ ﻫ ﻡ ل ﺍﻟﹼﻠ ﻪ ﻭ ﹶ ﺒ ﻴ ﹶﻨﻬﻡ ِﺒﻤﺎ ﺃَﻨﺯَ
ل
ﺽ ﻤﺎ ﺃَﻨﺯَ ﻙ ﻋﻥ ﺒ ﻌ ِ ﺤ ﹶﺫ ﺭ ﻫ ﻡ ﺃَﻥ ﻴ ﹾﻔ ِﺘﻨﹸﻭ ﻻ ﹶﺘ ﱠﺘ ِﺒ ﻊ َﺃ ﻫﻭﺍﺀ ﻫ ﻡ ﻭﺍ ل ﺍﻟﹼﻠ ﻪ ﻭ ﹶ ﺤﻜﹸﻡ ﺒ ﻴ ﹶﻨﻬﻡ ِﺒﻤﺎ ﺃَﻨﺯَ ﺍ
ﺱ
ﻥ ﺍﻟﻨﱠﺎ ِ ﻥ ﹶﻜﺜِﻴﺭﺍﹰ ﻤ ﺽ ﹸﺫﻨﹸﻭ ِﺒ ِﻬ ﻡ ﻭِﺇ ﻋﹶﻠ ﻡ َﺃﱠﻨﻤﺎ ﻴﺭِﻴ ﺩ ﺍﻟﹼﻠ ﻪ ﺃَﻥ ﻴﺼِﻴ ﺒﻬﻡ ِﺒ ﺒ ﻌ ِ ﺍﻟﹼﻠ ﻪ ﺇِﹶﻟ ﻴﻙ ﹶﻓﺈِﻥ ﹶﺘ ﻭﱠﻟ ﻭ ﹾﺍ ﻓﹶﺎ
ﺴﻘﹸﻭﻥ]﴾ﺍﻟﻤﺎﺌﺩﺓ.[٤٩: ﹶﻟﻔﹶﺎ ِ
ﻼ
ﻭﻗﺩ ﻨﻔﻰ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﺼﻔﺔ ﺍﻹﻴﻤﺎﻥ ﻋﻥ ﺍﻟﻤﺠﺘﻤﻊ ﺇﺫﺍ ﻟﻡ ﻴﻘﺒل ﺒﺤﻜﻡ ﺍﻟﻭﺤﻲ ﴿ :ﹶﻓ ﹶ
ﺤﺭﺠﹰﺎ ﻤﻤﺎ
ﺴ ِﻬ ﻡ
ﺠﺩﻭ ﹾﺍ ﻓِﻲ ﺃَﻨ ﹸﻔ ِ
ﻻ ﻴ ِ
ﺸﺠﺭ ﺒ ﻴ ﹶﻨ ﻬ ﻡ ﹸﺜﻡ ﹶ
ﻙ ﻓِﻴﻤﺎ ﹶ
ﺤ ﱢﻜﻤﻭ
ﻰ ﻴ
ﺤﱠﺘ
ﻥ ﻻ ﻴ ْﺅ ِﻤﻨﹸﻭ ﻙ ﹶﻭ ﺭ ﺒ
ﺴﻠِﻴﻤﺎﹰ﴾]ﺍﻟﻨﺴﺎﺀ.[٦٥: ﺴﱢﻠﻤﻭ ﹾﺍ ﹶﺘ
ﺕ ﻭ ﻴ
ﹶﻗﻀ ﻴ ﹶ
ﻭﻗﺩ ﺤﺫﱠﺭ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﺍﻟﺤﺎﻜﻡ –ﻭﺇﻥ ﻜﺎﻥ ﻨﺒﻴﹰﺎ -ﺇﻥ ﻟﻡ ﻴﻠﺘﺯﻡ ﻓﻲ ﺤﻜﻤﻪ ﺒﺎﻟﻭﺤﻲ:
ﻕ ﻭﻟﹶﺎ ﹶﺘ ﱠﺘﺒِﻊِ ﺍ ﹾﻟ ﻬﻭﻯ
ﺤﱢﺱ ﺒِﺎ ﹾﻟ
ﻥ ﺍﻟﻨﱠﺎ ِ ﺤﻜﹸﻡ ﺒ ﻴ ﺽ ﻓﹶﺎ
ﺨﻠِﻴ ﹶﻔﺔﹰ ﻓِﻲ ﺍ ﹾﻟَﺄ ﺭ ِ
ﻙ ﹶ ﺠ ﻌ ﹾﻠﻨﹶﺎ
﴿ﻴﺎ ﺩﺍﻭﻭ ﺩ ِﺇﻨﱠﺎ
ﺸﺩِﻴ ﺩ ِﺒﻤﺎ ﹶﻨﺴﻭﺍ ﻴ ﻭ ﻡ
ﺏ ﹶل ﺍﻟﱠﻠ ِﻪ ﹶﻟ ﻬ ﻡ ﻋ ﹶﺫﺍ ﺴﺒِﻴ ِ
ﻥ ﻋﻥ ﻀﻠﱡﻭ ﻥ ﻴ ِ
ﻥ ﺍﱠﻟﺫِﻴ ل ﺍﻟﱠﻠ ِﻪ ِﺇ ﺴﺒِﻴ ِ
ﹶﻓ ﻴﻀِﱠﻠﻙ ﻋﻥ
ﺏ﴾]ﺹ.[٢٦: ﺤﺴﺎ ِ
ﺍ ﹾﻟ ِ
ﻭﻗﺩ ﻨﻔﻰ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﺼﻔﺔ ﺍﻹﻴﻤﺎﻥ ﻭﺍﺘﻬﻡ ﺒﺎﻟﻜﻔﺭ )ﺤﻜﻭﻤﺔ ﻭﺸﻌﺒﹰﺎ( ﻜل ﻤﻥ ﻴﺘﺨﺫ
ﺤﻜﹸ ﻡ ِﺒﻬﺎ
ﻤﺭﺠﻌﻴﺔ ﻓﻲ ﺤﻜﻤﻪ ﻏﻴﺭ ﻤﺭﺠﻌﻴﺔ ﺍﻟﺩﻴﻥِ﴿ :ﺇﻨﱠﺎ ﺃَﻨ ﺯ ﹾﻟﻨﹶﺎ ﺍﻟ ﱠﺘ ﻭﺭﺍ ﹶﺓ ﻓِﻴﻬﺎ ﻫﺩﻯ ﻭﻨﹸﻭ ﺭ ﻴ
ﺏ ﺍﻟﹼﻠ ِﻪﺤ ِﻔﻅﹸﻭ ﹾﺍ ﻤِﻥ ِﻜﺘﹶﺎ ِ ﺴﹸﺘ
ﺤﺒﺎ ﺭ ِﺒﻤﺎ ﺍ ﻷ
ﻥ ﻭﺍ َ ﻥ ﻫﺎﺩﻭ ﹾﺍ ﻭﺍﻟ ﺭﺒﺎ ِﻨﻴﻭ ﺴﹶﻠ ﻤﻭ ﹾﺍ ِﻟﱠﻠﺫِﻴ ﻥ َﺃ ﻥ ﺍﱠﻟﺫِﻴ
ﺍﻟ ﱠﻨ ِﺒﻴﻭ
ﻼ ﻭﻤﻥ ﱠﻟ ﻡ ﺸ ﹶﺘﺭﻭ ﹾﺍ ﺒِﺂﻴﺎﺘِﻲ ﹶﺜﻤﻨﹰﺎ ﹶﻗﻠِﻴ ﹰ
ﻻ ﹶﺘ ﹾ
ﻥ ﻭ ﹶ ﺸ ﻭ ِ
ﺨﹶ ﺱ ﻭﺍ ﹾ ﺸ ﻭ ﹾﺍ ﺍﻟﻨﱠﺎ
ﺨﹶﻼ ﹶﺘ ﹾ ﺸ ﻬﺩﺍﺀ ﹶﻓ ﹶ ﻭﻜﹶﺎﻨﹸﻭ ﹾﺍ ﻋﹶﻠ ﻴﻪِ ﹸ
ﻙ ﻫ ﻡ ﺍ ﹾﻟﻜﹶﺎ ِﻓﺭﻭﻥ]﴾ﺍﻟﻤﺎﺌﺩﺓ) .[٤٤:ﻫﻨﺎﻙ ﻨﻘﺎﺵ ﺤﻭل ﻤﺼﻁﻠﺢ ل ﺍﻟﹼﻠ ﻪ ﹶﻓُﺄ ﻭﻟﹶـ ِﺌ ﺤﻜﹸﻡ ِﺒﻤﺎ ﺃَﻨﺯَ ﻴ
ﺍﻟﻜﻔﺭ ﻓﻲ ﻫﺫﻩ ﺍﻵﻴﺔ ،ﺃﻫﻭ ﺍﻟﻜﻔﺭ ﺍﻟﻤﺨﺭﺝ ﻤﻥ ﺍﻟﻤﻠﺔ ﺃﻡ ﻏﻴﺭﻩ؟ .ﻭﻫﺫﺍ ﺍﻟﻨﻘﺎﺵ ﻻ ﻴﻌﻨﻴﻨﺎ ﻫﻨﺎ،
ﺇﺫ ﺍﻟﺸﺎﻫﺩ ﻫﻨﺎ ﻤﻥ ﺍﻵﻴﺔ ﺃﻥ ﻤﺭﺠﻌﻴﺔ ﺍﻟﻨﻅﺎﻡ ﺍﻟﺴﻴﺎﺴﻲ ﻓﻲ ﺍﻹﺴﻼﻡ ﻫﻲ ﺍﻟﻭﺤﻲ ،ﻭﻟﻴﺱ
ﻟﺘﻘﻴﻴﻡ ﺩﺭﺠﺔ ﻜﻔﺭ ﺃﻭ ﻋﺩﻡ ﻜﻔﺭ ﻤﻥ ﺨﺭﺝ ﻋﻥ ﺍﻷﺴﺎﺱ ﺍﻹﺴﻼﻤﻲ ﻓﻲ ﺘﺼﻭﺭ ﺃﻭ ﺘﻁﺒﻴﻕ
ﺍﻟﻨﻅﺎﻡ ﺍﻟﺴﻴﺎﺴﻲ(.
٣١ 2 XXl{A ,5 X{O}{A ~2008•¶ •¶ ,_°1429´{•æA ¨XB}O
~¶Zy{A ·EZw{A ßs ®•IZK{A `BOk¬A
~2008•¶ •¶ ,_°1429´{•æA ¨XB}O 2 XXl{A ,5 X{O}{A ٣٢
(45 _ 1) Z}l} X}R} ·B}{a ®X}R
ﺒﻴﻨﻤﺎ ﻓﻲ ﺍﻟﺜﺎﻨﻴﺔ –ﺍﻹﺴﻼﻤﻴﺔ -ﻓﺈﻥ ﺍﷲ ﻤﺼﺩﺭ ﺍﻟﻘﺎﻨﻭﻥ ،ﺒﻴﻨﻤﺎ ﺍﻷﻤﺔ ﻫﻲ ﻤﺼﺩﺭ ﺍﻟﺴﻠﻁﺔ.
ﻭﻤﻥ ﺜﻡ ﻓﻼ ﺤﺼﺎﻨﺔ ﻭﻻ ﻋﺼﻤﺔ ﻟﺤﺎﻜﻡ ،ﻭﺇﻨﻤﺎ ﺍﻟﻘﺎﻨﻭﻥ ﻓﻭﻕ ﺍﻟﺠﻤﻴﻊ ،ﻭﺍﻟﺤﺎﻜﻡ ﻓﻲ ﺍﻟﻤﻘﺩﻤﺔ
ﺠﱠﻨﺏ ﺍﻹﺴﻼﻡ ﺍﻟﻤﺴﻠﻤﻴﻥ ﺍﺴﺘﺒﺩﺍﺩ ﻭﺤﻤﺎﻗﺎﺕ ﺍﻟﺩﻭﻟﺔ ﺍﻟﺜﻴﻭﻗﺭﺍﻁﻴﺔ ،ﻭﻜﺫﻟﻙ ﻤﻨﻬﻡ ٥٦.ﻟﻘﺩ
ﻀﻴﺎﻉ ﻭﺍﻨﺤﺭﺍﻓﺎﺕ ﻭﻋﺩﻡ ﻏﺎﺌﻴﺔ ﺍﻟﺩﻭﻟﺔ ﺍﻟﻠﻴﺒﺭﺍﻟﻴﺔ؛ ﻓﺎﻟﺩﻭﻟﺔ ﺍﻟﻐﺎﺌﻴﺔ ﻴﺼﻌﺏ ﻋﻠﻴﻬﺎ ﺇﻻ ﺃﻥ
ﺘﻜﻭﻥ ﺍﺴﺘﺒﺩﺍﺩﻴﺔ ،ﺇﺫ ﺘﻔﺭﺽ ﻋﻠﻴﻬﺎ ﺒﻌﺽ ﺍﻟﻅﺭﻭﻑ ﺃﺤﻴﺎﻨﹰﺎ ﺃﻥ ﺘﻨﺯﻉ ﺃﻭ ﺘﺼﺎﺩﺭ ﺃﻭ ﺘﻘﻴﺩ
ﺍﻟﺤﺭﻴﺎﺕ .ﻭﻫﻨﺎ ﻴﻘﺩﻡ ﺍﻟﻤﺴﻠﻤﻭﻥ ﻤﻌﺎﺩﻟﺔ ﺩﻗﻴﻘﺔ ﻟﻠﺩﻭﻟﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻟﻐﺎﺌﻴﺔ ﺘﺨﺘﻠﻑ ﻋﻥ ﺍﻟﺩﻭﻟﺔ
ﺍﻻﺴﺘﺒﺩﺍﺩﻴﺔ ﻓﻲ ﻜﻭﻨﻬﺎ ﺘﺤﺎﻓﻅ ﻋﻠﻰ ﺤﻕ ﺍﻹﻨﺴﺎﻥ ﻓﻲ ﺘﻘﺭﻴﺭ ﻤﺼﻴﺭﻩ ،ﺒﺎﻋﺘﺒﺎﺭﻩ ﻜﺎﺌﻨﹰﺎ ﺤﺭﹰﺍ
ﻻ .ﻜﻤﺎ ﺘﺨﺘﻠﻑ ﺍﻟﺩﻭﻟﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻋﻥ ﺍﻟﺩﻭﻟﺔ ﺍﻟﺩﻴﻤﻘﺭﺍﻁﻴﺔ ﺍﻟﻠﻴﺒﺭﺍﻟﻴﺔ ﻓﻲ ﻜﻭﻨﻬﺎ ﺫﺍﺕ ﻭﻤﺴﺌﻭ ﹰ
٥٧
ﻏﺎﻴﺎﺕ ،ﻭﻟﻴﺴﺕ ﻤﺤﺎﻴﺩﺓ ﺇﺯﺍﺀ ﺍﻟﻘﻴﻡ ﺍﻷﺨﻼﻗﻴﺔ ﻭﺍﻹﻨﺴﺎﻨﻴﺔ.
ﻭﻴﻤﻜﻥ ﺘﻠﺨﻴﺹ ﺃﻫﻡ ﺍﻟﻤﺒﺎﺩﺉ ﺍﻟﺘﻲ ﻤﻴﺯﺕ ﺍﻟﺩﻭﻟﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻋل ﺍﻟﻨﺤﻭ ﺍﻟﺘﺎﻟﻲ:
ﺤ ﹾﻜ ﻤ ﻪ ِﺇﻟﹶﻰ ﻲﺀٍ ﹶﻓ ﺸ ﺨ ﹶﺘﹶﻠ ﹾﻔ ﹸﺘ ﻡ ﻓِﻴ ِﻪ ﻤِﻥ ﹶ .١ﺍﻟﺤﺎﻜﻤﻴﺔ ﷲ ﻋﻠﻰ ﺍﻟﺤﺎﻜﻡ ﻭﺍﻟﻤﺤﻜﻭﻡ ﴿ :ﻭﻤﺎ ﺍ ﹾ
ﺍﻟﱠﻠ ِﻪ]﴾...ﺍﻟﺸﻭﺭﻯ.[١٠:
ﻥ ﻥ ِﻤ ﻲ ﺇِﹶﻟ ﻴﻙ ﻭِﺇﻟﹶﻰ ﺍﱠﻟﺫِﻴ ﺤ .٢ﻻ ﺘﻔﻭﻴﺽ ﻭﻻ ﺤﺼﺎﻨﺔ ﻷﺤﺩ ﻭﺇﻥ ﻜﺎﻥ ﻨﺒﻴﹰﺎ﴿ :ﻭﹶﻟ ﹶﻘ ﺩ ﺃُﻭ ِ
ﺴﺭِﻴﻥ]﴾ﺍﻟﺯﻤﺭ.[٦٥: ﻥ ﺍ ﹾﻟﺨﹶﺎ ِ ﻥ ِﻤ ﻙ ﻭﹶﻟ ﹶﺘﻜﹸﻭ ﹶﻨ ﻋ ﻤﹸﻠ
ﻥ ﻁﺤﺒ ﹶ ﺕ ﹶﻟﻴ ﺸ ﺭ ﹾﻜ ﹶﻥ َﺃ ﹾﹶﻗ ﺒﻠِﻙ ﹶﻟ ِﺌ
ﻕ ﻤِﻥ ﺭﺒ ﹸﻜ ﻡ ﹶﻓﻤﻥِ ﺤﱡ ﺱ ﹶﻗ ﺩ ﺠﺎﺀﻜﹸ ﻡ ﺍ ﹾﻟ ل ﻴﺎ َﺃﻴﻬﺎ ﺍﻟﻨﱠﺎ .٣ﻻ ﺴﻠﻁﺎﻥ ﻟﺒﺸﺭ ﻋﻠﻰ ﺒﺸﺭ ﴿ :ﹸﻗ ْ
ﻋﹶﻠ ﻴﻜﹸﻡ
ﻋﹶﻠ ﻴﻬﺎ ﻭﻤﺎ َﺃ ﹶﻨ ﹾﺎ ل ﻀﱡ
ل ﹶﻓِﺈ ﱠﻨﻤﺎ ﻴ ِ ﻀﱠ ﺍ ﻫ ﹶﺘﺩﻯ ﹶﻓِﺈ ﱠﻨﻤﺎ ﻴ ﻬ ﹶﺘﺩِﻱ ﻟِ ﹶﻨ ﹾﻔﺴِﻪِ ﻭ ﻤﻥ
ﻉ ِﺇﺫﹶﺍ ﻋﻭ ﹶﺓ ﺍﻟﺩﺍ ِ ﺏ ﺩ ﺏ ُﺃﺠِﻴ ﻋﻨﱢﻲ ﹶﻓِﺈﻨﱢﻲ ﹶﻗﺭِﻴ ﻋﺒﺎﺩِﻱ ل﴾]ﻴﻭﻨﺱ ﴿ ،[١٠٨:ﻭِﺇﺫﹶﺍ ﺴَﺄﹶﻟﻙِ ِﺒ ﻭﻜِﻴ ٍ
ﻥ﴾]ﺍﻟﺒﻘﺭﺓ.[١٨٦: ﺸﺩﻭ ﺴ ﹶﺘﺠِﻴﺒﻭ ﹾﺍ ﻟِﻲ ﻭ ﹾﻟ ﻴ ْﺅ ِﻤﻨﹸﻭ ﹾﺍ ﺒِﻲ ﹶﻟ ﻌﱠﻠ ﻬ ﻡ ﻴ ﺭ ﹸ ﻥ ﹶﻓ ﹾﻠ ﻴ
ﺩﻋﺎ ِ
ﻕ َﺃ ﻴﺩِﻴ ِﻬ ﻡﻥ ﺍﻟﱠﻠ ﻪ ﻴ ﺩ ﺍﻟﱠﻠ ِﻪ ﹶﻓ ﻭ ﹶ ﻥ ﻴﺒﺎ ِﻴﻌﻭ ﹶﻨﻙِ ﺇﱠﻨﻤﺎ ﻴﺒﺎ ِﻴﻌﻭ ﻥ ﺍﱠﻟﺫِﻴ .٤ﺍﻟﺒﻴﻌﺔ ﻜﺄﺴﺎﺱ ﻟﻠﺤﻜﻡِ﴿ :ﺇ
ﺴ ﻴ ْﺅﺘِﻴ ِﻪ َﺃﺠﺭﹰﺍ ﻋﹶﻠ ﻴ ﻪ ﺍﻟﱠﻠ ﻪ ﹶﻓ ﻥ َﺃ ﻭﻓﹶﻰ ِﺒﻤﺎ ﻋﺎ ﻫ ﺩ ﻋﻠﹶﻰ ﹶﻨ ﹾﻔﺴِﻪِ ﻭ ﻤ ﺙ ﺙ ﹶﻓِﺈﱠﻨﻤﺎ ﻴﻨ ﹸﻜ ﹸ ﹶﻓﻤﻥ ﱠﻨ ﹶﻜ ﹶ
ﻋﻅِﻴﻤﹰﺎ﴾]ﺍﻟﻔﺘﺢ.[١٠:
لﻥ ﺁ ﻤﻨﹸﻭ ﹾﺍ َﺃﻁِﻴﻌﻭ ﹾﺍ ﺍﻟﹼﻠ ﻪ ﻭَﺃﻁِﻴﻌﻭ ﹾﺍ ﺍﻟ ﺭﺴﻭ َ .٥ﺍﻟﻁﺎﻋﺔ ﻓﻲ ﺍﻟﻤﻌﺭﻭﻑ﴿ :ﻴﺎ َﺃ ﻴﻬﺎ ﺍﱠﻟﺫِﻴ
ل]﴾ ...ﺍﻟﻨﺴﺎﺀ.[٥٩: ﻲﺀٍ ﹶﻓ ﺭﺩﻭ ﻩ ِﺇﻟﹶﻰ ﺍﻟﹼﻠ ِﻪ ﻭﺍﻟ ﺭﺴﻭ ِ ﺸ ﻋ ﹸﺘ ﻡ ﻓِﻲ ﹶ ﻷ ﻤﺭِ ﻤِﻨ ﹸﻜ ﻡ ﹶﻓﺈِﻥ ﹶﺘﻨﹶﺎ ﺯ ﻭُﺃ ﻭﻟِﻲ ﺍ َ
ل ﻟﹶﺎ ﻁﹶﺎﻋ ﹶﺔ ﺴﱠﻠ ﻡ ﻗﹶﺎ َ
ﺼﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠ ﻴﻪِ ﻭ ﻲ ﻥ ﺍﻟ ﱠﻨ ِﺒ ﻋ ﻲ ﻋِﻠ ﻥ ﻋ ﻲ ﺴﹶﻠ ِﻤ ﻥ ﺍﻟ ﺤ ﻤ ِﻋ ﺒ ِﺩ ﺍﻟ ﺭ
"ﻋﻥ َﺃﺒِﻲ
٥٨
ل" . ﺠﱠﻋ ﺯ ﻭ ﺼ ﻴ ِﺔ ﺍﻟﱠﻠ ِﻪ ﻕ ﻓِﻲ ﻤ ﻌ ِ ﺨﻠﹸﻭ ٍ ِﻟ ﻤ ﹾ
ﻑﻥ ﺒِﺎ ﹾﻟ ﻤ ﻌﺭﻭ ِ ﺨ ﻴ ِﺭ ﻭ ﻴ ْﺄ ﻤﺭﻭ
ﻥ ِﺇﻟﹶﻰ ﺍ ﹾﻟ ﹶ .٦ﻤﺤﺎﺴﺒﺔ ﺍﻟﺤﺎﻜﻡ ﴿ :ﻭ ﹾﻟ ﹶﺘﻜﹸﻥ ﻤﻨ ﹸﻜ ﻡ ُﺃ ﻤ ﹲﺔ ﻴ ﺩﻋﻭ
ﻲ ل ِﺇﻟﹶﻰ ﺍﻟ ﱠﻨ ِﺒ ﺠٌ ﻥ﴾]ﺁل ﻋﻤﺭﺍﻥ" .[١٠٤:ﺠﺎ ﺀ ﺭ ﻙ ﻫ ﻡ ﺍ ﹾﻟ ﻤ ﹾﻔِﻠﺤﻭ ﻥ ﺍ ﹾﻟﻤﻨ ﹶﻜﺭِ ﻭُﺃ ﻭﻟﹶـ ِﺌ ﻋِ ﻥ ﻭ ﻴ ﹾﻨ ﻬ ﻭ
٥٩
ﻋ ﹾﻨ ﺩ ِﺇﻤﺎ ٍﻡ ﺠﺎ ِﺌ ٍﺭ" .ﻕ ِ ﺤﱟ ل ﹶﻜﻠِﻤ ﹸﺔ ل ﻗﹶﺎ َ ﻀُ ﺠﻬﺎ ِﺩ َﺃ ﹾﻓ ﻱ ﺍ ﹾﻟ ِ
ل َﺃ ﺴﱠﻠ ﻡ ﹶﻓﻘﹶﺎ َ
ﺼﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠ ﻴﻪِ ﻭ
ﻻ
ﻁ ﻭ ﹶ ﺴِﺸ ﻬﺩﺍﺀ ﺒِﺎ ﹾﻟ ِﻘ ﻥ ﺁ ﻤﻨﹸﻭ ﹾﺍ ﻜﹸﻭﻨﹸﻭ ﹾﺍ ﹶﻗﻭﺍﻤِﻴﻥِ ﻟﹼﻠ ِﻪ ﹸ .٧ﺍﺴﺘﻘﻼﻟﻴﺔ ﺍﻟﻘﻀﺎﺀ﴿ :ﻴﺎ َﺃﻴﻬﺎ ﺍﱠﻟﺫِﻴ
ﺏ ﻟِﻠ ﱠﺘ ﹾﻘﻭﻯ ﻭﺍ ﱠﺘﻘﹸﻭ ﹾﺍ ﺍﻟﹼﻠ ﻪ]﴾...ﺍﻟﻤﺎﺌﺩﺓ.[٨: ﻋ ِﺩﻟﹸﻭ ﹾﺍ ﻫ ﻭ َﺃ ﹾﻗ ﺭ ﻻ ﹶﺘ ﻌ ِﺩﻟﹸﻭ ﹾﺍ ﺍ ﻋﻠﹶﻰ َﺃ ﱠ ﻥ ﹶﻗ ﻭﻡٍ ﺸﻨﹶﺂ ﺠ ِﺭ ﻤﱠﻨ ﹸﻜ ﻡ ﹶ ﻴ
٣٣ 2 XXl{A ,5 X{O}{A ~2008•¶ •¶ ,_°1429´{•æA ¨XB}O
~¶Zy{A ·EZw{A ßs ®•IZK{A `BOk¬A
ﻁﻬ ﺭ ﻫ ﻡ ﻭﹸﺘ ﺯﻜﱢﻴ ِﻬﻡ ﻥ َﺃ ﻤﻭﺍِﻟ ِﻬ ﻡ ﺼﺩ ﹶﻗﺔﹰ ﹸﺘ ﹶ ﺨ ﹾﺫ ِﻤ .٨ﺍﻟﻌﺩﺍﻟﺔ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﺤﻘﻭﻕ ﺍﻟﻔﻘﺭﺍﺀ ﴿ :ﹸ
ﻲﺤﺭﻭ ِﻡ﴾]ﺍﻟﺫﺍﺭﻴﺎﺕ ...﴿ ،[١٩:ﹶﻜ ل ﻭﺍ ﹾﻟ ﻤ ﻕ ﻟﱢﻠﺴﺎ ِﺌ ِﺤﱞ ِﺒﻬﺎ]﴾...ﺍﻟﺘﻭﺒﺔ " ،[١٠٣:ﻭﻓِﻲ َﺃ ﻤﻭﺍِﻟ ِﻬ ﻡ
ﻥ ِﺇﺫﹶﺍ ﺍ ﹾﻜﺘﹶﺎﻟﹸﻭ ﹾﺍ ﻥ * ﺍﱠﻟﺫِﻴ ﻁ ﱢﻔﻔِﻴ
ل ﱢﻟ ﹾﻠ ﻤ ﹶﻏﻨِﻴﺎﺀ ﻤِﻨ ﹸﻜ ﻡ]"...ﺍﻟﺤﺸﺭ ﴿ ،[٧:ﻭ ﻴ ٌ ﻥ ﺍ ﹾﻟَﺄ ﹾ
ﻥ ﺩﻭﹶﻟﺔﹰ ﺒ ﻴ ﻟﹶﺎ ﻴﻜﹸﻭ
ﻥ﴾]ﺍﻟﻤﻁﻔﻔﻴﻥ﴿ ،[٣-١:ﻴﺎ َﺃ ﻴﻬﺎ ﺴﺭﻭ ﺨِ ﻥ* ﻭِﺇﺫﹶﺍ ﻜﹶﺎﻟﹸﻭ ﻫ ﻡ ﺃَﻭ ﻭ ﺯﻨﹸﻭ ﻫ ﻡ ﻴ ﹾ ﺴ ﹶﺘ ﻭﻓﹸﻭ ﺱ ﻴ ﻋﻠﹶﻰ ﺍﻟﻨﱠﺎ ِ
ﻥ * ﹶﻓﺈِﻥ ﱠﻟ ﻡ ﹶﺘ ﹾﻔ ﻌﻠﹸﻭ ﹾﺍ ﹶﻓ ْﺄ ﹶﺫﻨﹸﻭ ﹾﺍ ﻥ ﺍﻟ ﺭﺒﺎ ﺇِﻥ ﻜﹸﻨﺘﹸﻡ ﻤ ْﺅ ِﻤﻨِﻴ ﻲ ِﻤ
ﻥ ﺁ ﻤﻨﹸﻭ ﹾﺍ ﺍ ﱠﺘﻘﹸﻭ ﹾﺍ ﺍﻟﹼﻠ ﻪ ﻭ ﹶﺫﺭﻭ ﹾﺍ ﻤﺎ ﺒ ِﻘ
ﺍﱠﻟﺫِﻴ
ﻥ ﺍﻟﹼﻠ ِﻪ]﴾...ﺍﻟﺒﻘﺭﺓ.[٢٧٩-٢٧٨: ﺏ ﻤ ﺤ ﺭ ٍ
ِﺒ
ﺩ -ﺍﻟﻨﻅﺭﻴﺎﺕ ﺍﻟﺴﻴﺎﺴﻴﺔ ﻭﺁﺜﺎﺭﻫﺎ
.١ﻨﻅﺭﻴﺎﺕ ﺍﻟﺘﻔﻭﻴﺽ ﺍﻹﻟﻬﻲ )ﺍﻟﺜﻴﻭﻗﺭﺍﻁﻲ( ﻓﻲ ﺍﻟﺤﻜﻡ ،ﻫﻲ ﻨﻅﺭﻴﺎﺕ ﻗﺎﺌﻤﺔ ﻋﻠﻰ
ﺃﺴﺱ ﻏﻴﺭ ﺤﻘﻴﻘﻴﺔ ،ﻭﻟﺫﺍ ﻋﻨﺩﻤﺎ ﺩﺨل ﺃﻭﺭﺒﺎ ﺍﻟﻨﻭﺭ ﻫﺩﻤﺕ ﻫﺫﻩ ﺍﻟﻨﻅﺭﻴﺎﺕ ﻭﺨﺭﺠﺕ ﻋﻨﻬﺎ.
.٢ﺃﺩﻯ ﺘﻁﺒﻴﻕ ﻫﺫﻩ ﺍﻟﻨﻅﺭﻴﺎﺕ ﺇﻟﻰ ﺍﺭﺘﻜﺎﺏ ﺠﺭﺍﺌﻡ –ﺒﻜل ﺃﻨﻭﺍﻋﻬﺎ -ﻭﺍﺩﻋﻰ
ﺍﻟﻤﺠﺭﻤﻭﻥ ﺃﻨﻬﻡ ﻴﻁﺒﻘﻭﻥ ﺇﺭﺍﺩﺓ ﺍﻟﺭﺏ.
.٣ﺍﻟﻨﻅﺭﻴﺔ ﺍﻟﻠﻴﺒﺭﺍﻟﻴﺔ ﺘﺤﻤل ﻤﻌﺎﻨﻲ ﺠﻤﻴﻠﺔ ،ﻭﻟﻜﻨﻬﺎ ﺘﺎﻫﺕ ﺒﺴﺒﺏ ﺒﻌﺩﻫﺎ ﻋﻥ ﺍﻟﺩﻴﻥ
ﺍﻟﺼﺤﻴﺢ؛ ﻓﺴﻤﺤﺕ ﺒﻅﻬﻭﺭ ﺘﺸﺭﻴﻌﺎﺕ ﻤﻨﺎﻓﻴﺔ ﻟﻠﻔﻁﺭﺓ ﻭﻤﻨﺎﻓﻴﺔ ﻷﺒﺴﻁ ﻗﻭﺍﻋﺩ ﺍﻟﻤﻨﻁﻕ،
ﻭﺃﺩﺕ ﺇﻟﻰ ﺘﻅﺎﻟﻡ ﺍﺠﺘﻤﺎﻋﻲ ﻓﻲ ﺒﻌﺽ ﺘﻁﺒﻴﻘﺎﺘﻬﺎ ،ﻭﺇﻟﻰ ﺍﺴﺘﻌﻤﺎﺭ ﻭﺍﺴﺘﻐﻼل ﺨﺎﺭﺠﻲ.
.٤ﺠﺎﺀ ﺍﻹﺴﻼﻡ ﺒﻨﻅﺎﻡ ﻭﺴﻁ ﺤﺎﻓﻅ ﻤﻥ ﺨﻼﻟﻪ ﻋﻠﻰ ﺍﻟﻬﺩﻱ ﺍﻹﻟﻬﻲ ﻤﻭﺠﻬﹰﺎ ﻟﻠﺤﻜﻡ،
ﻭﺃﻋﻁﻰ ﺼﻼﺤﻴﺔ ﺘﻌﻴﻴﻥ ﺍﻟﺤﺎﻜﻡ ﻭﻋﺯﻟﻪ ﻭﺘﻘﻭﻴﻤﻪ ﻟﻸﻤﺔ.
.٥ﺇﻥ ﺍﻟﻭﺍﻗﻊ ﺍﻟﺴﻴﺎﺴﻲ ﺍﻟﺫﻱ ﺘﻌﻴﺸﻪ ﺍﻟﻤﺠﺘﻤﻌﺎﺕ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻟﻴﻭﻡ ﻻ ﻴﻌﺒﺭ ﻋﻥ ﻓﻠﺴﻔﺔ
ﺍﻹﺴﻼﻡ ﻓﻲ ﺍﻟﺤﻜﻡ ﺒل ﻨﻘﻴﻀﻬﺎ ،ﻭﻻ ﻴﺘﺤﻤل ﺍﻹﺴﻼﻡ ﻭﺯﺭ ﻫﺫﺍ ﺍﻟﻭﺍﻗﻊ ﻤﺜﻠﻤﺎ ﺃﻨﻪ ﻻ ﻴﺘﺤﻤل
ﻭﺯﺭ ﻤﻥ ﺸﺭﺏ ﺍﻟﺨﻤﺭ ﻤﻥ ﺍﻟﻤﺴﻠﻤﻴﻥ.
.٦ﻫﻨﺎﻙ ﹶﻟﺒﺱ –ﻭﺭﺒﻤﺎ ﻴﻜﻭﻥ ﻤﻘﺼﻭﺩﹰﺍ -ﺤﻭل ﻤﻔﻬﻭﻡ ﺍﻟﺩﻭﻟﺔ ﻓﻲ ﺍﻹﺴﻼﻡ؛ ﻓﻌﻨﺩﻤﺎ
ﻴﻘﺎل ﺩﻭﻟﺔ ﺇﺴﻼﻤﻴﺔ ﻴﻘﻭﻟﻭﻥ ﻴﻌﻨﻲ ﺩﻭﻟﺔ ﺩﻴﻨﻴﺔ ..ﻴﻌﻨﻲ ﺩﻭﻟﺔ ﺜﻴﻭﻗﺭﺍﻁﻴﺔ ..ﻴﻌﻨﻲ ﺘﻔﻭﻴﺽ
ﺇﻟﻬﻲ ﻤﻘﺩﺱ ..ﻴﻌﻨﻲ ﺃﻭﺭﺒﺎ ﻓﻲ ﺍﻟﻌﺼﻭﺭ ﺍﻟﻭﺴﻁﻰ .ﻭﻤﻊ ﺃﻥ ﺍﻹﺴﻼﻡ ﻴﺭﻓﺽ ﺒﻭﻀﻭﺡ ﻫﺫﺍ
ﺍﻟﻨﻭﻉ ﻤﻥ ﺍﻟﺤﻜﻡ ،ﺇﻻ ﺃﻨﻪ ﻴﺘﻡ ﺘﺠﺎﻫل ﺫﻟﻙ ﻭﻴﻜﺘﻔﻭﻥ ﺒﻤﺼﻁﻠﺢ "ﺩﻴﻥ" ﻟﻴﺤﻤﻠﻭﺍ ﺃﺨﻁﺎﺀ
ﺍﻟﻜﻨﻴﺴﺔ ﻭﺘﺤﺭﻴﻔﺎﺘﻬﺎ ﻟﻺﺴﻼﻡ.
.٧ﺘﺤﺘﺎﺝ ﻤﺠﺘﻤﻌﺎﺘﻨﺎ ﺇﻟﻰ ﻤﺯﻴﺩ ﻤﻥ ﺍﻟﺘﺭﺒﻴﺔ ﺍﻟﺴﻴﺎﺴﻴﺔ ﻭﺘﺭﺒﻴﺔ ﺍﻟﻤﻭﺍﻁﻨﺔ ،ﻭﻓﻘﹰﺎ
ﻟﻠﺘﺼﻭﺭ ﺍﻹﺴﻼﻤﻲ.
~2008•¶ •¶ ,_°1429´{•æA ¨XB}O 2 XXl{A ,5 X{O}{A ٣٤
(45 _ 1) Z}l} X}R} ·B}{a ®X}R
ﻼ ﻋﻥ ﺍﻟﻌﻭﻟﻤﺔ
ﺨﺎﻤﺴ ﹰﺎ :ﺇﻋﺠﺎﺯ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻓﻲ ﻁﺭﺡ ﺍﻟﻌﺎﻟﻤﻴﺔ ﺒﺩﻴ ﹰ
ﺃ -ﻤﻔﻬﻭﻡ ﺍﻟﻌﻭﻟﻤﺔ:
ﻻ ،ﻭﻤﻊ ﺫﻟﻙ ﻓﻬﻲ ﺍﻷﻜﺜﺭ ﺍﺨﺘﻼﻓﹰﺎ ﺤﻭل ﺘﻌﺘﺒﺭ ﺍﻟﻌﻭﻟﻤﺔ ﻤﻥ ﺃﻜﺜﺭ ﺍﻟﻤﺼﻁﻠﺤﺎﺕ ﺘﺩﺍﻭ ﹰ
ﻤﻌﻨﺎﻫﺎ ﻭﺃﻫﻤﻴﺘﻬﺎ ﻭﻭﻅﻴﻔﺘﻬﺎ .ﻓﺎﻟﻌﻭﻟﻤﺔ ﻟﻴﺴﺕ ﻤﺼﻁﻠﺤﹰﺎ ﻟﻐﻭﻴﹰﺎ ﻗﺎﻤﻭﺴﻴﹰﺎ ﺠﺎﻤﺩﹰﺍ ﻴﺴﻬل
ﺘﻔﺴﻴﺭﻫﺎ ﺒﺸﺭﺡ ﺍﻟﻤﺩﻟﻭﻻﺕ ﺍﻟﻠﻐﻭﻴﺔ ﺍﻟﻤﺘﺼﻠﺔ ﺒﻬﺎ ،ﺒل ﻫﻲ ﻤﻔﻬﻭﻡ ﺸﻤﻭﻟﻲ ﻴﺫﻫﺏ ﻋﻤﻴﻘﹰﺎ ﻓﻲ
ﺠﻤﻴﻊ ﺍﻻﺘﺠﺎﻫﺎﺕ ﻟﺘﻭﺼﻴﻑ ﺤﺭﻜﺔ ﺍﻟﺘﻐﻴﻴﺭ ﺍﻟﻤﺘﻭﺍﺼﻠﺔ ٦٠ .ﻭﻋﻠﻰ ﻤﺴﺘﻭﻯ ﺍﻟﺘﺭﺠﻤﺔ ﻓﺈﻥ
ﻤﺼﻁﻠﺢ " "globalizationﺒﺎﻹﻨﺠﻠﻴﺯﻴﺔ ،ﻭ" "La mondialisationﺒﺎﻟﻔﺭﻨﺴﻴﺔ ﺘﻤﺕ
ﺘﺭﺠﻤﺘﻬﻤﺎ ﺇﻟﻰ ﺍﻟﻌﻭﻟﻤﺔ ،ﻭﺘﺭﺠﻤﻬﺎ ﺍﻟﺒﻌﺽ ﺍﻵﺨﺭ ﺒﺎﻟﻜﻭﻨﻴﺔ ﺃﻭ ﺍﻟﻜﻭﻜﺒﺔ ،ﺇﻻ ﺃﻥ ﻤﺼﻁﻠﺢ
ﺍﻟﻌﻭﻟﻤﺔ ﻫﻭ ﺍﻟﺭﺍﺠﺢ ﻓﻲ ﺍﻻﺴﺘﻌﻤﺎل .ﻭﻤﻥ ﺒﻴﻥ ﺍﻟﺘﻌﺎﺭﻴﻑ ﺍﻟﺘﻲ ﺃﻋﻁﻴﺕ ﻟﻠﻌﻭﻟﻤﺔ ﻤﺎ ﻗﺎﻟﻪ
ﻋﻨﻬﺎ " "MARTIN WALTERﻤﻥ ﺃﻨﻬﺎ ﻋﻤﻠﻴﺔ ﺍﺠﺘﻤﺎﻋﻴﺔ ﺘﺘﻭﺍﺭﻯ ﻓﻴﻬﺎ ﺍﻟﻘﻴﻭﺩ
ﻭﺍﻟﺤﻭﺍﺠﺯ ﺍﻟﺠﻐﺭﺍﻓﻴﺔ ﻭﺍﻷﻭﻀﺎﻉ ﺍﻟﺜﻘﺎﻓﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ .ﻭﻗﺩ ﺤﺎﻭل ﺍﻟﻤﻔﻜﺭ ﺍﻟﻌﺭﺒﻲ
ﺍﻟﻤﻐﺭﺒﻲ ﺍﻟﺩﻜﺘﻭﺭ ﻤﺤﻤﺩ ﻋﺎﺒﺩ ﺍﻟﺠﺎﺒﺭﻱ ﻭﻀﻊ ﻤﻘﺎﺭﺒﺔ ﻟﻠﻌﻭﻟﻤﺔ ﻤﻌﺘﺒﺭﹰﺍ ﺇﻴﺎﻫﺎ "ﻨﻅﺎﻡ ﺃﻭ
ﻨﺴﻕ ﺫﻭ ﺃﺒﻌﺎﺩ ﺘﺘﺠﺎﻭﺯ ﺩﺍﺌﺭﺓ ﺍﻻﻗﺘﺼﺎﺩ ،ﻭﺃﻨﻬﺎ ﻨﻅﺎﻡ ﻋﺎﻟﻤﻲ ﻴﺸﻤل ﺍﻟﻤﺎل ﻭﺍﻟﺘﺴﻭﻴﻕ
٦١
ﻭﺍﻟﻤﺒﺎﺩﻻﺕ ﻭﺍﻻﺘﺼﺎل ﻜﻤﺎ ﻴﺸﻤل ﺃﻴﻀﺎ ﻤﺠﺎل ﺍﻟﺴﻴﺎﺴﺔ ﻭﺍﻟﻔﻜﺭ ﻭﺍﻷﻴﺩﻴﻭﻟﻭﺠﻴﺎ".
ﻭﻋﻠﻰ ﺍﻟﺭﻏﻡ ﻤﻥ ﺃﻨﻪ ﻻ ﺨﻼﻑ ﻓﻲ ﺍﺴﺘﺨﺩﺍﻡ ﻤﻔﻬﻭﻡ ﺍﻟﻌﻭﻟﻤﺔ ﻟﻭﺼﻑ ﻜل ﺍﻟﻌﻤﻠﻴﺎﺕ
ﺍﻟﺘﻲ ﺒﻬﺎ ﺘﻜﺘﺴﺏ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻨﻭﻋﹰﺎ ﻤﻥ ﻋﺩﻡ ﺍﻟﻔﺼل )ﺴﻘﻭﻁ ﺍﻟﺤﺩﻭﺩ( ﻭﺘﻼﺸﻲ
ﺍﻟﻤﺴﺎﻓﺔ؛ ﺤﻴﺙ ﺘﺠﺭﻱ ﺍﻟﺤﻴﺎﺓ ﻓﻲ ﺍﻟﻌﺎﻟﻡ ﻜﻤﻜﺎﻥ ﻭﺍﺤﺩ -ﻗﺭﻴﺔ ﻭﺍﺤﺩﺓ ﺼﻐﻴﺭﺓ -ﻭﻤﻥ ﺜﻡ
ﻻ ﻭﺃﻜﺜﺭ ﺘﻨﻅﻴﻤﹰﺎ ﻋﻠﻰ
ﻓﺎﻟﻌﻼﻗﺎﺕ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺍﻟﺘﻲ ﻻ ﺘﺤﺼﻰ ﻋﺩﺩﹰﺍ ﺃﺼﺒﺤﺕ ﺃﻜﺜﺭ ﺍﺘﺼﺎ ﹰ
٦٢
ﺃﺴﺎﺱ ﺘﺯﺍﻴﺩ ﺴﺭﻋﺔ ﻭﻤﻌﺩل ﺘﻔﺎﻋل ﺍﻟﺒﺸﺭ ﻭﺘﺄﺜﺭﻫﻡ ﺒﺒﻌﻀﻬﻡ ﺍﻟﺒﻌﺽ .ﺇﻻ ﺃﻥ ﺍﻟﺨﻼﻑ
ﻭﺍﻟﺘﻨﺎﻗﺽ ﻴﻨﺼﺏ ﺤﻭل ﻏﺎﺌﻴﺔ ﻫﺫﻩ ﺍﻟﻌﻭﻟﻤﺔ ﻭﻓﻭﺍﺌﺩﻫﺎ ﻭﺃﻀﺭﺍﺭﻫﺎ ﻭﻤﺒﺭﺭﺍﺘﻬﺎ .ﻓﻘﺩ ﺩﺍﺭ –
ﻭﻤﺎﺯﺍل ﻴﺩﻭﺭ -ﺤﺩﻴﺙ ﻋﺭﻴﺽ ﺤﻭل ﻤﺤﺎﺴﻥ ﻭﻤﺴﺎﻭﺉ ﺍﻟﻌﻭﻟﻤﺔ ﺒﻴﻥ ﻤﻌﺎﺭﺽ ﻴﺭﻯ ﻓﻴﻬﺎ
ﺏ ﻟﺤﻀﺎﺭﺍﺕ ﺍﻷﻤﻡ ﻭﺜﻘﺎﻓﺎﺘﻬﺎ ﻭﺇﻓﻘﺎﺩﻫﺎ ﺍﻟﻬﻭﻴﺔ ﻭﺍﻟﺨﺼﻭﺼﻴﺔ ﺍﻟﺘﻲ ﻤﺎ ﻴﺭﻯ ﻤﻥ ﺍﺴﺘﻼ ٍ
ﻅﻠﺕ ﺘﻼﺯﻤﻬﺎ ﻭﺘﺘﻤﺘﻊ ﺒﻬﺎ ﻤﻨﺫ ﻨﺸﺄﺘﻬﺎ ،ﻭﺒﻴﻥ ﻤﺅﻴ ٍﺩ ﻴﺭﻯ ﻓﻴﻬﺎ ﺍﻟﺤل ﻟﻤﺸﻜﻼﺕ ﺍﻟﻌﺎﻟﻡ ﺒﻌﺩ
ﺘﻼﺸﻲ ﺍﻟﻔﺭﻭﻗﺎﺕ ﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﻴﺔ ﻭﺍﻟﺤﻀﺎﺭﻴﺔ ﺒﻴﻥ ﺍﻷﻤﻡ ﻭﺴﻴﺎﺩﺓ ﺃﻨﺸﻁﺔ ﺍﻗﺘﺼﺎﺩﻴﺔ
ﻭﺍﺠﺘﻤﺎﻋﻴﺔ ﻭﻓﻜﺭﻴﺔ ﻤﻭﺤﺩ ٦٣.ﻓﻔﻲ ﺤﻴﻥ ﻴﺭﻯ ﺍﻟﺒﺎﺤﺙ ﺍﻻﻗﺘﺼﺎﺩﻱ "ﻤﺎﻴﻥ" ﺃﻥ ﺍﻟﻌﻭﻟﻤﺔ ﻫﻲ
ﺍﻟﻔﺭﺼﺔ ﺍﻟﻨﺎﺩﺭﺓ ﻹﻨﻘﺎﺫ ﻤﺴﺘـﻘﺒل ﺍﻟﻌﺎﻟﻡ ٦٤.ﻴﺭﻯ ﺁﺨﺭﻭﻥ ﺃﻥ ﺍﻟﻌﻭﻟﻤﺔ ﻫﻲ ﺍﺴﺘﻤﺭﺍﺭ
ﻟﻼﺴﺘﻌﻤﺎﺭ ﻭﺍﺴﺘﻐﻼل ﺍﻟﺸﻌﻭﺏ ،ﻓﺒﻌﺩ ﺃﻥ ﺍﻨﺘﺼﺭﺕ ﺍﻟﻭﻻﻴﺎﺕ ﺍﻟﻤﺘﺤﺩﺓ ﺍﻷﻤﺭﻴﻜﻴﺔ ﻭﺤﻠﻔﺎﺅﻫﺎ
ﺍﻟﻐﺭﺒﻴﻭﻥ ﻓﻲ ﺘﻠﻙ ﺍﻟﺤﺭﺏ ﺍﻟﺒﺎﺭﺩﺓ ﺒﺎﺸﺭ ﻫﺅﻻﺀ ﺃﻨﻔﺴﻬﻡ ﺤﺭﺒﹰﺎ ﺠﺩﻴﺩﺓ ﻤﻥ ﺍﺠل ﺍﻟﺴﻴﻁﺭﺓ
ﺍﻟﻜﺎﻤﻠﺔ ﻋﻠﻰ ﺍﻟﻌﺎﻟﻡ .ﻭﻫﺫﻩ ﻴﻤﻜﻥ ﺘﺴﻤﻴﺘﻬﺎ "ﺤﺭﺏ ﺍﻟﻜﻠﻤﺎﺕ" ﺫﻟﻙ ﺃﻨﻬﺎ ﺒﺩﻭﻥ ﺇﺭﺍﻗﺔ ﺩﻤﺎﺀ
٣٥ 2 XXl{A ,5 X{O}{A ~2008•¶ •¶ ,_°1429´{•æA ¨XB}O
~¶Zy{A ·EZw{A ßs ®•IZK{A `BOk¬A
ﻭﺭﺒﻤﺎ ﻤﻥ ﺩﻭﻥ ﻁﻠﻘﺔ ﻭﺍﺤﺩﺓ ﻗﺎﺩﺭﺓ ﻋﻠﻰ ﺇﺒﺎﺩﺓ ﺍﻟﺠﻴﻭﺵ ﺍﻟﻭﻁﻨﻴﺔ ﻭﺯﻋﺯﻋﺔ ﺍﻟﺤﺩﻭﺩ ﺍﻟﺩﻭﻟﻴﺔ
ﻭﺍﻟﻘﻭﻤﻴﺔ ،ﻭﺘﻘﻭﻴﺽ ﺍﺴﺘﻘﺭﺍﺭ ﺸﻌﻭﺏ ﺒﺄﻜﻤﻠﻬﺎ ،ﻭﺍﻟﺴﻼﺡ ﺍﻷﺴﺎﺴﻲ ﻓﻲ ﻫﺫﻩ ﺍﻟﺤﺭﺏ ﻫﻭ
ﺍﻟﻌﻭﻟﻤﺔ!! ٦٥ﻭﻴﺅﻴﺩ ﻫﺫﺍ ﺍﻟﺭﺃﻱ ﺍﻟﺩﻜﺘﻭﺭ ﺍﻟﺠﺎﺒﺭﻱ ﺒﺘﻌﺭﻴﻔﻪ ﻟﻠﻌﻭﻟﻤﺔ ﺒﺄﻨﻬﺎ "ﻤﺎ ﺒﻌﺩ
ﺍﻻﺴﺘﻌﻤﺎﺭ ،ﺒﺎﻋﺘﺒﺎﺭ ﺃﻥ ﺍﻟـ-ﻤﺎ ﺒﻌﺩ -ﻓﻲ ﻤﺜل ﻫﺫﻩ ﺍﻟﺘﻌﺎﺒﻴﺭ ﻻ ﻴﻌﻨﻲ ﺍﻟﻘﻁﻴﻌﺔ ﻤﻊ ﺍﻟـ-
ﻤﺎ ﻗﺒل -ﺒل ﻴﻌﻨﻲ ﺍﻻﺴﺘﻤﺭﺍﺭ ﻓﻴﻪ ﺒﺼﻭﺭﺓ ﺠﺩﻴﺩﺓ" ٦٦،ﻭﻴﻘﻭل ﺃﻴﻀﹰﺎ ﺃﻨﻬﺎ" :ﻨﻔﻲ ﻟﻶﺨﺭ
ﻭﺇﺤﻼل ﺍﻻﺨﺘﺭﺍﻕ ﺍﻟﺜﻘﺎﻓﻲ ﻤﺤل ﺍﻟﺼﺭﺍﻉ ﺍﻷﻴﺩﻴﻭﻟﻭﺠﻲ" ،ﻭﻴﺭﻯ ﺍﻟﺩﻜﺘﻭﺭ ﻁﻴﺏ ﺘﻴﺯﻴﻨﻲ ﺃﻥ
"ﺍﻟﻌﻭﻟﻤﺔ ﻨﻅﺎﻡ ﺴﻴﺎﺴﻲ ﻭﺍﻗﺘﺼﺎﺩﻱ ﻴﻌﻤل ﻋﻠﻰ ﺍﺒﺘﻼﻉ ﺍﻷﺸﻴﺎﺀ ﻭﺍﻟﻨﺎﺱ ،ﻭﺘﻘﻴﺅﻫﻡ ﺴﻠﻌﹰﺎ
ﺒﺤﻴﺙ ﺘﻨﺘﻔﻲ ﻜل ﺍﻟﻬﻭﻴﺎﺕ ﺍﻟﺘﻲ ﺘﻜﻭﻨﺕ ﻓﻲ ﺘﺎﺭﻴﺦ ﺍﻟﺒﺸﺭﻴﺔ ﻤﺎ ﻋﺩﺍ ﻫﻭﻴﺔ ﺍﻻﻨﺘﻤﺎﺀ ﺇﻟﻰ
ﻥ "ﻤﺸﺭﻭﻉ ﺍﻟﻌﻭﻟﻤﺔ ﻫﻭ ﻤﺸﺭﻭﻉ ﺇﻓﻘﺎﺭ ﺍﻟﺴﻭﻕ" ٦٧.ﻭﻴﻌﺘﺒﺭ ﺇﺒﺭﺍﻫﻴﻡ ﻨﺎﺠﻲ ﻋﻠﻭﺵ ﺃ
٦٨
ﻭﺍﺴﺘﻐﻼل ﻭﺍﻀﻁﻬﺎﺩ ﺍﻹﻨﺴﺎﻥ ﻤﻥ ﻗﺒل ﺭﺃﺱ ﺍﻟﻤﺎل ﺍﻟﺩﻭﻟﻲ".
ﻭﻋﻠﻰ ﺍﻟﺭﻏﻡ ﻤﻤﺎ ﻴﻘﺎل ﻤﻥ ﺘﻌﺩﺩ ﻭﺠﻬﺎﺕ ﺍﻟﻨﻅﺭ ﺤﻭل ﻗﻀﻴﺔ ﺍﻟﻌﻭﻟﻤﺔ ،ﺘﺒﻘﻰ ﻫﻨﺎﻙ
ﻤﺠﻤﻭﻋﺔ ﻤﻥ ﺍﻟﺤﻘﺎﺌﻕ ﺘﺅﻜﺩ ﻭﺠﻭﺩ ﻭﺠﻪ ﺒﺸﻊ ﻟﻠﻌﻭﻟﻤﺔ:
-١ﻓﻲ ﺍﻟﻤﺠﺎل ﺍﻻﻗﺘﺼﺎﺩﻱ :ﺍﻨﺘﺸﺭ ﺍﻟﻔﻘﺭ ﻭﺍﺯﺩﺍﺩ ﺴﻁﺤﹰﺎ ﻭﻋﻤﻘﺎﹰ ،ﻓﻘﺩ ﺩﻟﺕ ﺍﻟﺩﺭﺍﺴﺎﺕ
ﻋﻠﻰ ﺃﻥ ﺜﻼﺜﺔ ﻤﻠﻴﺎﺭﺍﺕ ﻭﻨﺼﻑ ﺍﻟﻤﻠﻴﺎﺭ ﻤﻥ ﺴﻜﺎﻥ ﺍﻟﻌﺎﻟﻡ ﻻ ﻴﺤﺼل ﺇﻻ ﻋﻠﻰ %٦ﻓﻘﻁ
ﻤﻥ ﺍﻟﺩﺨل ﺍﻟﻌﺎﻟﻤﻲ ،ﻓﻴﻤﺎ ﻴﺤﺼل ﺍﻟﻤﻠﻴﺎﺭﺍﻥ ﻭﻨﺼﻑ ﺍﻟﻤﻠﻴﺎﺭ ﺍﻷﺨﺭﻯ ﻋﻠﻰ %٩٤ﻤﻥ
ﺍﻟﺩﺨل ﺍﻟﻌﺎﻟﻤﻲ ،ﻭﻓﻲ ﺘﻘﺭﻴﺭ ﺭﺴﻤﻲ ﹸﻨﺸﺭ ﻓﻴﻪ" :ﺇﻥ ﺃﺭﺒﻌﻴﻥ ﺃﻟﻔﹰﺎ ﻴﻤﻭﺘﻭﻥ ﻴﻭﻤﻴﺎ ﺠﻭﻋﹰﺎ ،ﻭﺇﻥ
ﻤﺎ ﻴﻘﺭﺏ ﻤﻥ ﻤﻠﻴﺎﺭ ﺇﻨﺴﺎﻥ ﻴﻌﺎﻨﻭﻥ ﻤﻥ ﺴﻭﺀ ﺍﻟﺘﻐﺫﻴﺔ ،ﻭﺇﻥ ﺤﻭﺍﻟﻲ ﻤﻠﻴﺎﺭ ﻭﻨﺼﻑ ﺍﻟﻤﻠﻴﺎﺭ
ﻤﻥ ﺩﻭﻥ ﻤﻴﺎﻩ ﺼﺎﻟﺤﺔ ﻟﻠﺸﺭﺏ ،ﻭﺇﻥ ﻤﻠﻴﺎﺭ ﺇﻨﺴﺎﻥ ﻋﺎﻁل ﻋﻥ ﺍﻟﻌﻤل ،ﻭﺇﻥ ﺜﻼﺜﻤﺎﺌﺔ
ﻭﺨﻤﺴﻴﻥ ﺃﻟﻑ ﻁﻔل ﻴﻤﻭﺕ ﻴﻭﻤﻴﹰﺎ ﻓﻲ ﺃﻨﺤﺎﺀ ﺍﻟﻌﺎﻟﻡ ،ﺒﻴﻨﻤﺎ ﻴﻘﺩﺭ ﻤﺎ ﺘﺴﻴﻁﺭ ﻋﻠﻴﻪ ﺸﺭﻜﺎﺕ
٦٩
ﺍﻟﺴﻼﺡ ﻭﺃﺴﻭﺍﻕ ﺍﻟﻤﺨﺩﺭﺍﺕ ﻤﻥ ﺍﻟﻤﺎل ﺒـ ) (%٩٠ﻤﻥ ﺍﻻﻗﺘﺼﺎﺩ ﺍﻟﻌﺎﻟﻤﻲ.
-٢ﻓﻲ ﺍﻟﻤﺠﺎل ﺍﻟﺴﻴﺎﺴﻲ :ﺍﻨﺘﻬﻜﺕ ﺴﻴﺎﺩﺓ ﺩﻭل ﻭﺘﻡ ﺍﺤﺘﻼﻟﻬﺎ ﻭﺘﺩﻤﻴﺭﻫﺎ )ﻤﺜل
ﺍﻟﻌﺭﺍﻕ( ﺒﻤﻅﻨﺔ ﻭﺠﻭﺩ ﺃﺴﻠﺤﺔ ﻨﻭﻭﻴﺔ ،ﻓﻲ ﺤﻴﻥ ﻴﺘﻡ ﺍﻟﺘﻐﺎﻀﻲ ﻋﻥ ﺘﺭﺴﺎﻨﺔ )ﺇﺴﺭﺍﺌﻴل(
ﻼ ﻋﻤﺎ ﺘﻤﻠﻜﻪ ﺍﻟﺩﻭل )ﻨﺎﻅﻤﺔ ﺍﻟﺸﺭﻋﻴﺔ ﻭﺒﻠﺩﺍﻥ ﺍﻟﻌﺎﻟﻡ ﺍﻟﺤﺭ( ﻤﻥ ﺇﻤﻜﺎﻨﻴﺎﺕ ﺍﻟﻨﻭﻭﻴﺔ ،ﻓﻀ ﹰ
ﻨﻭﻭﻴﺔ ﺘﺩﻤﺭ ﻜﻭﻜﺏ ﺍﻷﺭﺽ ﻋﺩﺓ ﻤﺭﺍﺕ .ﻭﻜﺫﻟﻙ ﺘﻡ ﺍﻨﺘﻬﺎﻙ ﺴﻴﺎﺩﺓ ﺍﻟﺩﻭل ﻭﺤﺼﺎﺭﻫﺎ
ﺒﺩﻋﻭﻯ ﺍﻟﺨﺭﻭﺝ ﻋﻠﻰ ﺍﻟﺸﺭﻋﻴﺔ ﺍﻟﺩﻭﻟﻴﺔ؛ ﺒﻴﻨﻤﺎ ﺘﻔﻌل ﺃﻤﺭﻴﻜﺎ ﻤﺎ ﻴﺤﻠﻭ ﻟﻬﺎ؛ ﻓﻔﻲ ﺨﻁﻭﺓ
ﺠﺩﻴﺩﺓ ﺘﻌﺒﺭ ﻋﻥ ﻤﺩﻯ ﻋﺠﺯ ﻤﺠﻠﺱ ﺍﻷﻤﻥ ﺍﻟﺩﻭﻟﻲ ﻭﺘﺒﻌﻴﺘﻪ ﺍﻟﻤﻁﻠﻘﺔ ﻟﻠﻭﺼﺎﻴﺔ ﺍﻷﻤﺭﻴﻜﻴﺔ,
ﺍﺘﺨﺫ ﺍﻟﻤﺠﻠﺱ ﺒﺈﺠﻤﺎﻉ ﺃﻋﻀﺎﺌﻪ ﻗﺭﺍﺭﹰﺍ ﻴﻤﻨﻊ ﻤﺤﺎﻜﻤﺔ ﺍﻟﺠﻨﻭﺩ ﺍﻷﻤﺭﻴﻜﻴﻴﻥ ﺍﻟﻌﺎﻤﻠﻴﻥ ﻓﻲ ﻤﻬﺎﻡ
ﻻ
ﺤﻔﻅ ﺍﻷﻤﻥ ﺍﻟﺩﻭﻟﻲ ﻭﺍﻟﻘﻭﺍﺕ ﺍﻟﺩﻭﻟﻴﺔ ﺃﻭ ﻤﻼﺤﻘﺘﻬﻡ ﺒﺘﻬﻤﺔ ﺍﺭﺘﻜﺎﺏ ﺠﺭﺍﺌﻡ ﺤﺭﺏ ﺃﻭ ﺃﻋﻤﺎ ﹰ
ﻀﺩ ﺍﻹﻨﺴﺎﻨﻴﺔ ,ﻜﻤﺎ ﺠﺎﺀ ﻓﻲ ﻤﻴﺜﺎﻕ ﺭﻭﻤﺎ ﺍﻟﺫﻱ ﺃﻗﺭ ﺇﻨﺸﺎﺀ ﺍﻟﻤﺤﻜﻤﺔ ﺍﻟﺩﻭﻟﻴﺔ ,ﻋﻠﻰ ﺍﻟﺭﻏﻡ
٧٠
ﻤﻥ ﺍﻟﺭﻓﺽ ﺍﻷﻤﺭﻴﻜﻲ ﻭﺍﻹﺴﺭﺍﺌﻴﻠﻲ.
~2008•¶ •¶ ,_°1429´{•æA ¨XB}O 2 XXl{A ,5 X{O}{A ٣٦
(45 _ 1) Z}l} X}R} ·B}{a ®X}R
٣٧ 2 XXl{A ,5 X{O}{A ~2008•¶ •¶ ,_°1429´{•æA ¨XB}O
~¶Zy{A ·EZw{A ßs ®•IZK{A `BOk¬A
ﻭﻋﻨﺩﻩ ﺼﻬﻴﺏ ﻭﺒﻼل ﻭﻋﻤﺎﺭ ﻭﺨﺒﺎﺏ ﻭﻏﻴﺭﻫﻡ ﻤﻥ ﻀﻌﻔﺎﺀ ﺍﻟﻤﺴﻠﻤﻴﻥ ،ﻓﻘﺎﻟﻭﺍ ﻴﺎ ﻤﺤﻤﺩ:
ﻥ ﺍﷲ ﻋﻠﻴﻬﻡ ﻤﻥ ﺒﻴﻨﻨﺎ؟ ﺃﻨﺤﻥ ﻨﺼﻴﺭ ﺘﺒﻌﹰﺎ ﺃﺭﻀﻴﺕ ﺒﻬﺅﻻﺀ ﻤﻥ ﻗﻭﻤﻙ؟ ﺃﻫﺅﻻﺀ ﺍﻟﺫﻴﻥ ﻤ
٧٣
ﻁ ﺭﺩِ ﻟﻬﺅﻻﺀ؟ ﺍﻁﺭﺩﻫﻡ ﻓﻠﻌﻠﻙ ﺇﻥ ﻁﺭﺩﺘﻬﻡ ﻨﺘﺒﻌﻙ" .ﻓﻜﺎﻥ ﺭﺩ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ﴿ :ﻭ ﹶ
ﻻ ﹶﺘ ﹾ
ﻲﺀٍ ﻭﻤﺎﺸ
ﺤﺴﺎ ِﺒﻬِﻡ ﻤﻥ ﹶ
ﻥ ِ
ﺠ ﻬ ﻪ ﻤﺎ ﻋﹶﻠ ﻴﻙِ ﻤ
ﻥ ﻭ ﻲ ﻴﺭِﻴﺩﻭ ﺸ ﻥ ﺭ ﺒﻬﻡ ﺒِﺎ ﹾﻟ ﹶﻐﺩﺍ ِﺓ ﻭﺍ ﹾﻟ ﻌ ِﻥ ﻴ ﺩﻋﻭ
ﺍﱠﻟﺫِﻴ
ﻥ﴾]ﺍﻷﻨﻌﺎﻡ.[٥٢: ﻥ ﺍﻟﻅﱠﺎِﻟﻤِﻴ ﻥ ِﻤ ﻁ ﺭ ﺩ ﻫ ﻡ ﹶﻓ ﹶﺘﻜﹸﻭ
ﻲﺀٍ ﹶﻓ ﹶﺘ ﹾﺸ ﻋﹶﻠ ﻴﻬِﻡ ﻤﻥ ﹶ ﻙ ﺤﺴﺎ ِﺒ
ﻥ ِِﻤ
ﻭﻴﻤﻜﻥ ﺍﻟﻨﻅﺭ ﺇﻟﻰ ﺃﺴﺱ ﺍﻟﻌﺎﻟﻤﻴﺔ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﻋﻠﻰ ﺍﻟﻨﺤﻭ ﺍﻟﺘﺎﻟﻲ:
ﺤ ﻤ ﺩ ﻟﹼﻠ ِﻪ
-١ﺃﻥ ﺍﷲ ﺍﻟﺫﻱ ﻴﻌﺒﺩﻩ ﺍﻟﻤﺴﻠﻤﻭﻥ ﻫﻭ ﺭﺏ ﻜل ﺍﻟﺒﺸﺭ ﻭﻜل ﺍﻟﻤﺨﻠﻭﻗﺎﺕ﴿ :ﺍ ﹾﻟ
ﺱ﴾ ﺱ * ﺇِﹶﻟﻪِ ﺍﻟﻨﱠﺎ ِ ﻙ ﺍﻟﻨﱠﺎ ِ ﺏ ﺍﻟﻨﱠﺎﺱ * ﻤِﻠ ِ ل َﺃﻋﻭ ﹸﺫ ِﺒ ﺭ ﻥ﴾]ﺍﻟﻔﺎﺘﺤﺔ ﴿ ،[٢:ﹸﻗ ْ ﺏ ﺍ ﹾﻟﻌﺎﹶﻟﻤِﻴ ﺭ
ﻥ
ﻲﺀٍ]﴾...ﺍﻷﻨﻌﺎﻡِ﴿ ،[١٦٤:ﺇ ﺸ ﺏ ﹸﻜلﱢ ﹶ ﻏ ﻴﺭ ﺍﻟﹼﻠ ِﻪ َﺃ ﺒﻐِﻲ ﺭ ﺒﹰﺎ ﻭ ﻫ ﻭ ﺭ ل َﺃ ﹶ ]ﺍﻟﻨﺎﺱ " ،[٣-١:ﹸﻗ ْ
ﺴ ﱠﺘ ِﺔ َﺃﻴﺎ ٍﻡ]﴾...ﺍﻷﻋﺭﺍﻑ.[٥٤: ﻷ ﺭﺽ ﻓِﻲ ِ ﺕ ﻭﺍ َ ﺴﻤﺎﻭﺍ ِ ﻕ ﺍﻟ ﺨﹶﻠ ﹶﺭﺒ ﹸﻜ ﻡ ﺍﻟﹼﻠ ﻪ ﺍﱠﻟﺫِﻱ ﹶ
ﻙ ِﺇﻟﱠﺎ ﻜﹶﺎ ﱠﻓ ﹰﺔ ﺴ ﹾﻠﻨﹶﺎ
-٢ﻤﺤﻤﺩ ﺭﺴﻭل ﺍﻟﺒﺸﺭﻴﺔ ﻜﺎﻓﺔ ﻭﻟﻴﺱ ﺤﻜﺭﹰﺍ ﻋﻠﻰ ﺍﻟﻌﺭﺏ ﴿ :ﻭﻤﺎ َﺃ ﺭ
ﺱ ِﺇﻨﱢﻲ ل ﻴﺎ َﺃﻴﻬﺎ ﺍﻟﻨﱠﺎ ﻥ﴾]ﺴﺒﺄ ﴿ ،[٢٨:ﹸﻗ ْ ﺱ ﻟﹶﺎ ﻴ ﻌﹶﻠﻤﻭ ﻥ َﺃ ﹾﻜ ﹶﺜﺭ ﺍﻟﻨﱠﺎ ِ ﺱ ﺒﺸِﻴﺭﹰﺍ ﻭ ﹶﻨﺫِﻴﺭﺍﹰ ﻭﹶﻟﻜِ ﱢﻟﻠﻨﱠﺎ ِ
ﻷ ﺭﺽِ]﴾...ﺍﻷﻋﺭﺍﻑ.[١٥٨: ﺕ ﻭﺍ َ ﺴﻤﺎﻭﺍ ِ ﻙ ﺍﻟ ﺠﻤِﻴﻌﹰﺎ ﺍﱠﻟﺫِﻱ ﹶﻟ ﻪ ﻤ ﹾﻠ ل ﺍﻟﹼﻠ ِﻪ ِﺇﹶﻟ ﻴ ﹸﻜ ﻡ
ﺭﺴﻭ ُ
-٣ﻋﻼﻗﺔ ﺍﻟﻤﻨﺸﺄ ﺍﻟﻤﺸﺘﺭﻙ ﻭﺍﻟﺘﻜﻠﻴﻑ ﺍﻟﻤﺸﺘﺭﻙ ﻭﺍﻟﻤﺼﻴﺭ ﺍﻟﻤﺸﺘﺭﻙ ﺒﻴﻥ ﺒﻨﻲ ﺍﻟﺒﺸﺭ:
ﺴ ﹶﺘ ﹾﻐ ِﻔﺭﻭ ﻩ ﹸﺜﻡ ﺘﹸﻭﺒﻭ ﹾﺍ ﺇِﹶﻟ ﻴﻪِ]﴾ ...ﻫﻭﺩ،[٦١: ﺴ ﹶﺘ ﻌ ﻤ ﺭ ﹸﻜ ﻡ ﻓِﻴﻬﺎ ﻓﹶﺎ
ﻷ ﺭﺽِ ﻭﺍ ﻥﺍَ ﺸَﺄﻜﹸﻡ ﻤ ﴿ ...ﻫ ﻭ ﺃَﻨ ﹶ
ﻥ﴾]ﺍﻟﺒﻘﺭﺓ﴿ ،[٢١:ﻴﺎ ﻥ ﻤِﻥ ﹶﻗ ﺒِﻠ ﹸﻜ ﻡ ﹶﻟ ﻌﱠﻠ ﹸﻜ ﻡ ﹶﺘﺘﱠ ﹸﻘﻭ ﺨﹶﻠ ﹶﻘ ﹸﻜ ﻡ ﻭﺍﱠﻟﺫِﻴ
ﻋ ﺒﺩﻭ ﹾﺍ ﺭﺒ ﹸﻜ ﻡ ﺍﱠﻟﺫِﻱ ﹶ ﺱﺍ "ﻴﺎ َﺃ ﻴﻬﺎ ﺍﻟﻨﱠﺎ
ﺠﺯِﻱ ﻭﺍِﻟ ﺩ ﻋﻥ ﻭﹶﻟﺩِﻩِ ﻭﻟﹶﺎ ﻤ ﻭﻟﹸﻭ ﺩ ﻫ ﻭ ﺠﺎ ٍﺯ ﻋﻥ ﺸﻭﺍ ﻴﻭﻤﹰﺎ ﻟﱠﺎ ﻴ ﺨﹶ ﺱ ﺍﱠﺘﻘﹸﻭﺍ ﺭﺒ ﹸﻜ ﻡ ﻭﺍ ﹾ َﺃ ﻴﻬﺎ ﺍﻟﻨﱠﺎ
ﻥ ﺯ ﹾﻟﺯﹶﻟ ﹶﺔ ﺱ ﺍ ﱠﺘﻘﹸﻭﺍ ﺭ ﺒ ﹸﻜ ﻡ ِﺇ ﻕ]﴾...ﻟﻘﻤﺎﻥ﴿ ،[٣٣:ﻴﺎ َﺃﻴﻬﺎ ﺍﻟﻨﱠﺎ ﺤﱞ ﻋ ﺩ ﺍﻟﱠﻠ ِﻪ ﻥ ﻭ ﺸﻴﺌﹰﺎ ِﺇ ﻭﺍِﻟ ِﺩ ِﻩ ﹶ
ﻋﻅِﻴ ﻡ﴾]ﺍﻟﺤﺞ.[١: ﻲ ﺀ ﺸ ﻋ ِﺔ ﹶ ﺍﻟﺴﺎ
ﺨﹶﻠ ﹾﻘﻨﹶﺎﻜﹸﻡ ﻤﻥ ﹶﺫ ﹶﻜﺭٍ ﺱ ِﺇﻨﱠﺎ ﹶ -٤ﺃﺨﻭﺓ ﺍﻟﺠﻨﺱ ﺍﻟﺒﺸﺭﻱ ﻭﺍﻟﺘﻤﺎﻴﺯ ﻟﻠﺘﻘﻭﻯ﴿ :ﻴﺎ َﺃ ﻴﻬﺎ ﺍﻟﻨﱠﺎ
ﻋﻠِﻴ ﻡ ﻥ ﺍﻟﱠﻠ ﻪ ﻥ َﺃ ﹾﻜﺭﻤ ﹸﻜ ﻡ ﻋِﻨ ﺩ ﺍﻟﱠﻠ ِﻪ َﺃ ﹾﺘﻘﹶﺎ ﹸﻜ ﻡ ِﺇ ل ِﻟ ﹶﺘﻌﺎ ﺭﻓﹸﻭﺍ ِﺇ ﺸﻌﻭﺒﹰﺎ ﻭ ﹶﻗﺒﺎﺌِ َ ﺠ ﻌ ﹾﻠﻨﹶﺎ ﹸﻜ ﻡ ﹸ ﻭﺃُﻨﺜﹶﻰ ﻭ
ﺨﺒِﻴ ﺭ﴾]ﺍﻟﺤﺠﺭﺍﺕ.[١٣: ﹶ
-٥ﻜﻔﺎﻟﺔ ﺍﻟﺤﺭﻴﺎﺕ ﻭﺍﻟﺴﻤﺎﺡ ﺒﺘﻌﺩﺩ ﺍﻷﺩﻴﺎﻥ :ﻋﻠﻰ ﺍﻟﺭﻏﻡ ﻤﻥ ﺃﻥ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻴﻘﺭﺭ
ﻥ ﻥ ﹶﻜ ﹶﻔﺭﻭﺍ ِﻤ ﻥ ﺍﱠﻟﺫِﻴ ﺒﺒﻁﻼﻥ ﻭﻓﺴﺎﺩ ﻋﻘﺎﺌﺩ ﺍﻟﻴﻬﻭﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ،ﻭﺃﻥ ﻤﺼﻴﺭﻫﻡ ﺇﻟﻰ ﺍﻟﻨﺎﺭِ﴿ :ﺇ
ﺸ ﺭ ﺍ ﹾﻟ ﺒ ِﺭﻴ ِﺔ﴾]ﺍﻟﺒﻴﻨﺔ،[٦: ﻥ ﻓِﻴﻬﺎ ُﺃ ﻭﹶﻟﺌِﻙ ﻫ ﻡ ﹶ ﺠ ﻬ ﱠﻨ ﻡ ﺨﹶﺎِﻟﺩِﻴ ﻥ ﻓِﻲ ﻨﹶﺎ ِﺭ ﺸ ِﺭﻜِﻴ ﺏ ﻭﺍ ﹾﻟ ﻤ ﹾ َﺃ ﻫلِ ﺍ ﹾﻟ ِﻜﺘﹶﺎ ِ
ﺙﻥ ﺍﻟﹼﻠ ﻪ ﺜﹶﺎِﻟ ﹸ ﻥ ﻗﹶﺎﻟﹸﻭ ﹾﺍ ِﺇ ﻥ ﻤ ﺭ ﻴ ﻡ *...ﱠﻟ ﹶﻘ ﺩ ﹶﻜ ﹶﻔﺭ ﺍﱠﻟﺫِﻴ ﺢ ﺍ ﺒ ﻥ ﺍﻟﹼﻠ ﻪ ﻫ ﻭ ﺍ ﹾﻟ ﻤﺴِﻴ ﻥ ﻗﹶﺎﻟﹸﻭ ﹾﺍ ِﺇ ﴿ﹶﻟ ﹶﻘ ﺩ ﹶﻜ ﹶﻔﺭ ﺍﱠﻟﺫِﻴ
ﻥ ﻤ ﺭ ﻴ ﻡ ﹶﺫﻟِﻙﻥ ﺩﺍﻭﻭ ﺩ ﻭﻋِﻴﺴﻰ ﺍ ﺒ ِ ﻋﻠﹶﻰ ِﻟﺴﺎ ِ ل ﺴﺭﺍﺌِﻴ َ ﻥ ﹶﻜ ﹶﻔﺭﻭ ﹾﺍ ﻤِﻥ ﺒﻨِﻲ ﺇِ ﻥ ﺍﱠﻟﺫِﻴ ﻼ ﹶﺜﺔٍ *...ﹸﻟ ِﻌ ﹶﺜ ﹶ
ﺕ ﻥ ﺍﻟﹼﻠ ِﻪ ﻭﻗﹶﺎﹶﻟ ﹾ ﻋ ﺯ ﻴ ﺭ ﺍ ﺒ
ﻥ﴾]ﺍﻟﻤﺎﺌﺩﺓ ﴿ ،[٧٨،٧٢،٧٣:ﻭﻗﹶﺎﹶﻟﺕِ ﺍ ﹾﻟ ﻴﻬﻭ ﺩ ﻋﺼﻭﺍ ﻭﻜﹶﺎﻨﹸﻭ ﹾﺍ ﻴ ﻌ ﹶﺘﺩﻭ ِﺒﻤﺎ
لﻥ ﹶﻜ ﹶﻔﺭﻭ ﹾﺍ ﻤِﻥ ﹶﻗ ﺒ ُ ل ﺍﱠﻟﺫِﻴ ﻥ ﹶﻗ ﻭ َ ﻥ ﺍﻟﹼﻠ ِﻪ ﹶﺫﻟِﻙ ﹶﻗ ﻭﹸﻟﻬﻡ ِﺒَﺄ ﹾﻓﻭﺍ ِﻫ ِﻬ ﻡ ﻴﻀﺎ ِﻫﺅُﻭ ﺢ ﺍ ﺒ ﺍﻟ ﱠﻨﺼﺎﺭﻯ ﺍ ﹾﻟ ﻤﺴِﻴ
ﻥ﴾]ﺍﻟﺘﻭﺒﺔ .[٣٠:ﺇﻻ ﺃﻥ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻴﻘﺭﺭ ﺃﻥ ﻤﻨﻬﺞ ﺍﻟﺘﻌﺎﻤل ﻤﻊ ﻗﹶﺎ ﹶﺘﹶﻠ ﻬ ﻡ ﺍﻟﹼﻠ ﻪ َﺃﻨﱠﻰ ﻴ ْﺅ ﹶﻓﻜﹸﻭ
~2008•¶ •¶ ,_°1429´{•æA ¨XB}O 2 XXl{A ,5 X{O}{A ٣٨
(45 _ 1) Z}l} X}R} ·B}{a ®X}R
ﻫﺅﻻﺀ ﻫﻭ ﺍﻟﺤﻭﺍﺭ ﺒﺎﻟﺤﺴﻨﻰ ﻭﺇﻋﻁﺎﺅﻫﻡ ﺤﺭﻴﺔ ﻤﻤﺎﺭﺴﺔ ﻤﺎ ﻴﻌﺘﻘﺩﻭﻨﻪ ﺩﻴﻨﺎﹰ ،ﻗﺎل ﺘﻌﺎﻟﻰ:
ﻅﹶﻠﻤﻭﺍ ِﻤ ﹾﻨ ﻬ ﻡ... ﻥ ﹶ ﻥ ِﺇﻟﱠﺎ ﺍﱠﻟﺫِﻴ ﺴ ﺤ ﻲ َﺃ ﺏ ِﺇﻟﱠﺎ ﺒِﺎﱠﻟﺘِﻲ ِﻫ ل ﺍ ﹾﻟ ِﻜﺘﹶﺎ ِ ﴿ ﻭﻟﹶﺎ ﹸﺘﺠﺎ ِﺩﻟﹸﻭﺍ َﺃ ﻫ َ
ﻻﻻ ﹶﻨ ﻌ ﺒﺩِ ﺇ ﱠ
ﺴﻭﺍﺀ ﺒ ﻴ ﹶﻨﻨﹶﺎ ﻭ ﺒ ﻴ ﹶﻨ ﹸﻜ ﻡ َﺃ ﱠ ﺏ ﹶﺘﻌﺎﹶﻟ ﻭ ﹾﺍ ِﺇﻟﹶﻰ ﹶﻜﹶﻠﻤﺔٍ ل ﺍ ﹾﻟ ِﻜﺘﹶﺎ ِل ﻴﺎ َﺃ ﻫ َ ﴾]ﺍﻟﻌﻨﻜﺒﻭﺕ ﴿ ،[٤٦:ﹸﻗ ْ
ﻥ ﺍﻟﹼﻠ ِﻪ ﹶﻓﺈِﻥ ﹶﺘ ﻭﱠﻟ ﻭ ﹾﺍ ﹶﻓﻘﹸﻭﻟﹸﻭ ﹾﺍ ﻀﻨﹶﺎ ﺒﻌﻀﹰﺎ َﺃ ﺭﺒﺎﺒﺎﹰ ﻤﻥ ﺩﻭ ِ ﻻ ﻴ ﱠﺘﺨِ ﹶﺫ ﺒ ﻌ ﺸﻴﺌﹰﺎ ﻭ ﹶ ﻙ ِﺒ ِﻪ ﹶ ﻻ ﹸﻨ ﹾ
ﺸ ِﺭ ﺍﻟﹼﻠ ﻪ ﻭ ﹶ
ﻥﺸ ﺩ ِﻤ ﻥ ﺍﻟﺭ ﹾ ﻥ ﻗﹶﺩ ﱠﺘ ﺒ ﻴ ﻻ ِﺇ ﹾﻜﺭﺍ ﻩ ﻓِﻲ ﺍﻟﺩﻴ ِ ﻥ﴾]ﺁل ﻋﻤﺭﺍﻥ ﴿ ،[٦٤:ﹶ ﺴِﻠﻤﻭ ﺸ ﻬﺩﻭ ﹾﺍ ِﺒَﺄﻨﱠﺎ ﻤ ﺍﹾ
ﻲ]﴾...ﺍﻟﺒﻘﺭﺓ.[٢٥٦: ﺍ ﹾﻟ ﹶﻐ
ل
ﻥ ﺍﻟﹼﻠ ﻪ ﻴ ْﺄ ﻤ ﺭ ﺒِﺎ ﹾﻟ ﻌ ﺩ ِ -٦ﺃﻥ ﺍﻟﻌﻼﻗﺔ ﺒﻴﻥ ﺒﻨﻲ ﺍﻟﺒﺸﺭ ﻋﻼﻗﺔ ﻋﺩل ﻭﺇﺤﺴﺎﻥِ﴿ :ﺇ
ﺸﻴﺌﹰﺎﺸ ِﺭﻜﹸﻭ ﹾﺍ ِﺒ ِﻪ ﹶ ﻻ ﹸﺘ ﹾ ﻋ ﺒﺩﻭ ﹾﺍ ﺍﻟﹼﻠ ﻪ ﻭ ﹶﻥ ﻭﺇِﻴﺘﹶﺎﺀ ﺫِﻱ ﺍ ﹾﻟ ﹸﻘ ﺭﺒﻰ]﴾ ...ﺍﻟﻨﺤل﴿ ،[٩٠:ﻭﺍ ﺤﺴﺎ ِ ﻹ ﻭﺍ ِ
ﺏ
ﺠﹸﻨ ِ ﻥ ﻭﺍ ﹾﻟﺠﺎ ِﺭ ﺫِﻱ ﺍ ﹾﻟ ﹸﻘ ﺭﺒﻰ ﻭﺍ ﹾﻟﺠﺎ ِﺭ ﺍ ﹾﻟ ﺤﺴﺎﻨﹰﺎ ﻭ ِﺒﺫِﻱ ﺍ ﹾﻟ ﹸﻘ ﺭﺒﻰ ﻭﺍ ﹾﻟ ﻴﺘﹶﺎﻤﻰ ﻭﺍ ﹾﻟ ﻤﺴﺎﻜِﻴ ِ ﻥ ِﺇ ﻭﺒِﺎ ﹾﻟﻭﺍِﻟ ﺩ ﻴ ِ
ﻻ
ﺨﺘﹶﺎ ﹰ ﻥ ﻤ ﹾ ﺤﺏ ﻤﻥ ﻜﹶﺎ ﻻ ﻴ ِ ﻥ ﺍﻟﹼﻠ ﻪ ﹶﺕ َﺃ ﻴﻤﺎﹸﻨ ﹸﻜ ﻡ ِﺇ
ل ﻭﻤﺎ ﻤﹶﻠ ﹶﻜ ﹾ ﺴﺒِﻴ ِﻥ ﺍﻟ ﺏ ﻭﺍ ﺒ ِ ﺏ ﺒِﺎﻟﺠﻨ ِ ﺤ ِ ﻭﺍﻟﺼﺎ ِ
ﹶﻓﺨﹸﻭﺭﺍﹰ﴾]ﺍﻟﻨﺴﺎﺀ.[٣٦:
-٧ﺃﻥ ﺍﻟﺭﺴﺎﻟﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻭﺍﻟﺘﺠﻤﻊ ﻋﻠﻴﻬﺎ ﻟﻴﺱ ﻟﺨﺩﻤﺔ ﺠﻨﺱ ﺃﻭ ﺸﻌﺏ ﺃﻭ ﻭﻁﻥ،
ﻻ ﻤ ﺒﺸﱢﺭﹰﺍ ﻙ ِﺇ ﱠ ﺴ ﹾﻠﻨﹶﺎ ﻭﺇﻨﻤﺎ ﻫﺩﺍﻴ ﹰﺔ ﻟﻠﺒﺸﺭﻴﺔ ﻜﻠﻬﺎ ﻭﺭﺤﻤ ﹰﺔ ﺒﻬﺎ ...﴿ :ﻭﻤﺎ َﺃ ﺭ
ﻥ﴾]ﺍﻷﻨﺒﻴﺎﺀ.[١٠٧: ﺤ ﻤ ﹰﺔ ﱢﻟ ﹾﻠﻌﺎﹶﻟﻤِﻴ
ﻙ ِﺇﻟﱠﺎ ﺭ
ﺴ ﹾﻠﻨﹶﺎ
ﻭ ﹶﻨﺫِﻴﺭﺍﹰ﴾]ﺍﻹﺴﺭﺍﺀ ﴿ ،[١٠٥:ﻭﻤﺎ َﺃ ﺭ
ﺝ -ﺒﻴﻥ ﺍﻟﻌﻭﻟﻤﺔ ﻭﺍﻟﻌﺎﻟﻤﻴﺔ
-١ﺍﻟﻌﻭﻟﻤﺔ ﻓﻲ ﺃﺴﺎﺴﻬﺎ ﻓﻜﺭﺓ ﺠﻤﻴﻠﺔ ،ﺘﻘﻭﻡ ﻋﻠﻰ ﺃﺨﻭﺓ ﺍﻟﺠﻨﺱ ﺍﻟﺒﺸﺭﻱ ﻭﺍﻟﺘﻌﺎﺭﻑ
ﺍﻹﻨﺴﺎﻨﻲ.
-٢ﺍﺴﺘﺨﺩﻤﺕ ﺍﻟﻘﻭﻯ ﺍﻻﺴﺘﻌﻤﺎﺭﻴﺔ )ﺃﻤﺭﻴﻜﺎ( ﻫﺫﺍ ﺍﻟﻤﻔﻬﻭﻡ ﺍﻟﻨﺒﻴل ﻟﻠﻌﻭﻟﻤﺔ ،ﻓﺼﻨﻌﺕ
ﻟﻨﻔﺴﻬﺎ ﻋﻭﻟﻤﺔ ﺒﺎﺘﺠﺎﻩ ﻭﺍﺤﺩ:
ﺃ -ﻟﻴﺱ ﺘﺒﺎﺩل ﺜﻘﺎﻓﺎﺕ ﺒل ﺘﻁﻭﻴﻊ ﺜﻘﺎﻓﻲ ﻟﻶﺨﺭﻴﻥ.
ﺏ -ﻟﻴﺱ ﺘﺠﺎﺭﺓ ﺤﺭﺓ ﺒﺎﻟﻜﺎﻤل ،ﺒل ﺩﻋﻡ ﻭﺤﻤﺎﻴﺔ ﻭﺘﺭﻭﻴﺞ ﻟﻤﻨﺘﺠﺎﺘﻬﺎ.
ﺕ -ﻟﻴﺱ ﺃﺴﺭﺓ ﺩﻭﻟﻴﺔ ﻴﺴﻭﺩﻫﺎ ﻗﺎﻨﻭﻥ ﻴﺘﻔﻕ ﻋﻠﻴﻪ )ﺸﺭﻋﻴﺔ ﺩﻭﻟﻴﺔ – ﻭﺇﻥ ﻜﺎﻨﺕ
ﻭﻀﻌﻴﺔ( ﻭﺇﻨﻤﺎ ﺍﺴﺘﺜﻨﺎﺀﺍﺕ ﻟﻬﺎ ﻭﻟـ)ﺇﺴﺭﺍﺌﻴل( ﻭﻟﻤﻥ ﺘﺤﺏ.
-٣ﺒﻨﺎﺀﹰﺍ ﻋﻠﻴﻪ ﺃﺼﺒﺢ ﻤﺼﻁﻠﺢ ﺍﻟﻌﻭﻟﻤﺔ "ﺴﺒﺔ" ،ﻤﺎ ﺇﻥ ﻴﻌﻘﺩ ﻟﻬﺎ ﻤﺅﺘﻤﺭ ﻓﻲ ﺒﻠﺩ ﻤﺎ
ﺤﺘﻰ ﻴﻬﺏ ﺍﻟﻜﺜﻴﺭﻭﻥ ﻟﻠﺘﻅﺎﻫﺭ ﻀﺩﻫﺎ ،ﻭﺤﺭﻕ ﺼﻭﺭ ﺭﻤﻭﺯﻫﺎ ﻭﺍﻻﺴﺘﻬﺯﺍﺀ ﺒﻬﻡ ،ﻓﻘﺩ ﺭﺴﺦ
ﻟﺩﻯ ﺍﻟﻜﺜﻴﺭﻴﻥ ﺃﻥ "ﺍﻟﻌﻭﻟﻤﺔ" ﻭ"ﺍﻟﻬﻴﻤﻨﺔ ﺍﻷﻤﺭﻴﻜﻴﺔ" ﻤﺼﻁﻠﺤﺎﻥ ﻤﺘﺭﺍﺩﻓﺎﻥ.
-٤ﺇﻨﻨﺎ ﻨﺭﻯ ﺃﻥ ﺍﻟﺒﺸﺭﻴﺔ ﻗﺩ ﺒﻠﻐﺕ ﻤﺭﺤﻠﺔ ﻤﻥ ﺍﻟﻨﻀﺞ ،ﻭﻫﻲ ﺒﺤﺎﺠﺔ ﻭﻤﺘﻘﺒﻠﺔ
ﻟﻌﻭﻟﻤﻴﺔ ﺠﺩﻴﺩﺓ ﺘﻘﻭﻡ ﻋﻠﻰ:
٣٩ 2 XXl{A ,5 X{O}{A ~2008•¶ •¶ ,_°1429´{•æA ¨XB}O
~¶Zy{A ·EZw{A ßs ®•IZK{A `BOk¬A
ﺇﻋﺎﺩﺓ ﺍﻻﻋﺘﺒﺎﺭ ﻟﻐﺎﺌﻴﺔ ﻭﺠﻭﺩ ﺍﻹﻨﺴﺎﻥ ﻭﻋﺩﻡ ﻋﺒﺜﻴﺘﻪ ،ﻭﻟﻠﺒﻌﺩ ﺍﻟﺭﻭﺤﻲ ﻭﺍﻷﺨﻼﻗﻲ. ﺃ-
ﺇﻋﺎﺩﺓ ﺍﻻﻋﺘﺒﺎﺭ ﻟﻸﺴﺭﺓ ،ﻭﺍﻟﺤﻔﺎﻅ ﻋﻠﻴﻬﺎ ﻜﻭﺤﺩﺓ ﺒﻨﺎﺀ ﻟﻠﻤﺠﺘﻤﻊ. ﺏ-
ﺍﻻﻋﺘﺭﺍﻑ ﻴﻘﻴﻨﹰﺎ ﻭﻋﻤﻠﻴﹰﺎ ﺒﺄﺨﻭﺓ ﺍﻟﺠﻨﺱ ﺍﻟﺒﺸﺭﻱ ،ﻭﺇﻗﺎﻤﺔ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺩﻭﻟﻴﺔ ﺕ-
ﻋﻠﻰ ﺍﻟﻌﺩل ﻭﺍﻟﺘﻌﺎﻭﻥ ﻭﻟﻴﺱ ﺍﻟﻤﺼﻠﺤﺔ ﻓﻘﻁ.
ﺍﻻﻋﺘﺭﺍﻑ ﺍﻟﺤﻘﻴﻘﻲ ﺒﺤﻕ ﻜﺎﻓﺔ ﺍﻟﺸﻌﻭﺏ ﻭﺍﻷﺠﻨﺎﺱ ﺍﻟﺒﺸﺭﻴﺔ ﺒﺤﻘﻬﺎ ﻓﻲ ﺙ-
ﻤﻤﺎﺭﺴﺘﻬﺎ ﻟﺩﻴﻨﻬﺎ ﻭﺍﻻﺤﺘﻔﺎﻅ ﺒﺜﻘﺎﻓﺘﻬﺎ ،ﻭﺘﻤﺘﻌﻬﺎ ﺒﺜﺭﻭﺍﺘﻬﺎ ،ﻭﺍﺨﺘﻴﺎﺭﻫﺎ
ﻟﺤﻜﻭﻤﺎﺘﻬﺎ ﺩﻭﻥ ﺘﺩﺨل ﺃﻭ ﺇﻜﺭﺍﻩ ﺃﻭ ﺍﺒﺘﺯﺍﺯ ﺃﻭ ﺘﻀﻠﻴل.
ﺍﻟﺘﺨﻠﺹ ﻤﻥ ﺍﻷﺴﻠﺤﺔ ﺍﻟﻨﻭﻭﻴﺔ ﻭﻤﺩﻤﺭﺍﺕ ﺍﻟﺒﻴﺌﺔ ،ﻟﺩﻯ ﺠﻤﻴﻊ ﺩﻭل ﺍﻟﻌﺎﻟﻡ ﺒﻼ ﺝ-
ﺍﺴﺘﺜﻨﺎﺀ.
ﺘﺸﻜﻴل ﻫﻴﺌﺎﺕ ﺩﻭﻟﻴﺔ ﺘﻌﺒﺭ ﻋﻥ ﻗﻨﺎﻋﺎﺕ ﻭﻤﺼﺎﻟﺢ ﺴﻜﺎﻥ ﺍﻷﺭﺽ ﻭﻟﻴﺱ ﺡ-
ﺃﺼﺤﺎﺏ ﺍﻟﺜﺭﻭﺓ ﻭﺍﻟﻨﻔﻭﺫ ،ﻭﺘﻜﻭﻥ ﻤﺭﺸﺩﹰﺍ ﻭﺤﻜﻤﹰﺎ ﻟﻠﺘﻌﺎﻭﻥ ﻭﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺩﻭﻟﻴﺔ.
-٤ﺍﻟﺜﻘﺔ ﺒﻘﺩﺭﺓ ﺍﻹﺴﻼﻡ ﻜﺩﻴﻥ ﻭﺤﻀﺎﺭﺓ ﻋﻠﻰ ﺍﻟﻤﺸﺎﺭﻜﺔ ﻭﺍﻟﺘﻔﻭﻕ ﻓﻲ ﺍﻟﺒﻨﺎﺀ ﺍﻟﻌﺎﻟﻤﻲ،
ﻭﻀﺭﻭﺭﺓ ﺍﺴﺘﺨﺩﺍﻡ ﻭﺴﺎﺌﻁ ﺍﻻﺘﺼﺎل ﻟﻠﺤﻭﺍﺭ ﻭﺍﻟﺘﻌﺎﺭﻑ ﻭﺍﻟﺘﻌﺭﻴﻑ ﺒﺎﻹﺴﻼﻡ.
-٥ﻀﺭﻭﺭﺓ ﺍﻟﻌﻤل ﻋﻠﻰ ﻤﻤﺎﺭﺴﺔ ﺘﺭﺒﻴﺔ ﺇﻨﺴﺎﻨﻴﺔ ﻋﺎﻟﻤﻴﺔ ﻭﺘﻬﻴﺌﺔ ﺃﻨﻔﺴﻨﺎ ﻭﺃﺒﻨﺎﺌﻨﺎ
ﻟﻌﻴﺵ ﻋﺎﻟﻤﻲ ﻤﺸﺘﺭﻙ.
ﻨﺘﺎﺌﺞ ﺍﻟﺒﺤﺙ:
-١ﺃﻅﻬﺭ ﺍﻟﺒﺤﺙ ﻭﺠﻭﺩ ﻨﻅﺭﻴﺔ ﻗﺭﺁﻨﻴﺔ ﻤﺘﻜﺎﻤﻠﺔ ﺤﻭل ﻗﻀﺎﻴﺎ ﺍﻹﻨﺴﺎﻥ ﺍﻟﺭﺌﻴﺴﻴﺔ
ﻤﺤﻭﺭﻫﺎ ﺍﻟﻭﺴﻁﻴﺔ ،ﻤﻊ ﻤﻼﺤﻅﺔ ﺃﻥ ﺍﻟﻭﺴﻁﻴﺔ ﺍﻟﺘﻲ ﺠﺎﺀ ﺒﻬﺎ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻟﻴﺴﺕ "ﻭﺴﻁﻴﺔ
ﺤﺴﺎﺒﻴﺔ" ﺒﻤﻌﻨﻰ ﺍﻟﻭﻗﻭﻑ ﺒﻴﻥ ﻨﻅﺭﻴﺘﻴﻥ ﻤﺘﻨﺎﻗﻀﺘﻴﻥ ﻭﺍﻷﺨﺫ ﺒﺠﺯﺀ ﻤﻥ ﻜﻠﻴﻬﻤﺎ ،ﺒل ﻭﺴﻁﻴﺔ
ﺍﻋﺘﺒﺎﺭﻴﺔ ﺘﺤﻤل ﺨﻼﻟﻬﺎ ﻜل ﻤﻘﻭﻤﺎﺘﻬﺎ ،ﻭﺘﺘﺸﻜل ﺸﺨﺼﻴﺘﻬﺎ ﻭﻤﻌﺎﻟﻤﻬﺎ ﺒﺎﺴﺘﻘﻼل ﻭﺘﻜﺎﻤل.
ﻭﻓﻲ ﻫﺫﺍ ﺍﻟﺴﻴﺎﻕ ﻻﺤﻅ ﺍﻟﺒﺤﺙ ﻤﺎ ﻴﻠﻲ:
ﺃ -ﻴﻨﻅﺭ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﺇﻟﻰ ﺍﻟﻨﻔﺱ ﺍﻟﺒﺸﺭﻴﺔ ﻋﻠﻰ ﺃﻨﻬﺎ ﻭﺤﺩﺓ ﻤﺘﻜﺎﻤﻠﺔ ﻤﻥ ﻁﻴﻥ
ﻭﺭﻭﺡ ،ﻗﺩ ﺍﻨﺼﻬﺭﺘﺎ ﻓﻜﻭﻨﺘﺎ ﺍﻹﻨﺴﺎﻥ ،ﻭﻴﻨﻔﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﺘﻠﺒﻴﺔ ﻤﻁﺎﻟﺏ
ﺒﻴﻭﻟﻭﺠﻴﺎ ﺍﻹﻨﺴﺎﻥ ﻤﻥ ﺒﺎﺏ "ﺤﻴﻭﺍﻨﻴﺔ ﺍﻹﻨﺴﺎﻥ" ،ﺒل ﻴﻌﻤل ﻋﻠﻰ ﺘﻠﺒﻴﺔ ﻫﺫﻩ
ﺍﻟﻤﻁﺎﻟﺏ ﻤﻥ ﺒﺎﺏ ﺭﻭﺤﺎﻨﻴﺔ ﺍﻹﻨﺴﺎﻥ .ﻭﻜﺫﻟﻙ ﻴﺭﻓﺽ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ
ﺭﻭﺤﺎﻨﻴﺔ ﺍﻹﻨﺴﺎﻥ ﺒﻌﻴﺩﹰﺍ ﻋﻥ ﺒﻴﻭﻟﻭﺠﻴﺘﻪ.
ﺏ -ﻴﺤﺙ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻋﻠﻰ ﺘﺭﺒﻴﺔ ﺸﻤﻭﻟﻴﺔ ﻟﻺﻨﺴﺎﻥ )ﻓﻜﺭﻴﺔ – ﻨﻔﺴﻴﺔ –
ﺍﺠﺘﻤﺎﻋﻴﺔ – ﺠﺴﻤﻴﺔ – ﺃﺴﺭﻴﺔ – ﺴﻴﺎﺴﻴﺔ (...ﺘﺘﺤﻘﻕ ﻤﻥ ﺨﻼﻟﻬﺎ ﻗﺩﺭﺓ
ﺍﻹﻨﺴﺎﻥ ﻋﻠﻰ ﺍﻟﺘﻌﺎﻤل ﺒﻨﺠﺎﺡ ﻤﻊ ﺠﻤﻴﻊ ﻤﺘﻁﻠﺒﺎﺕ ﺍﻟﺤﻴﺎﺓ ﺍﻟﻤﺭﺘﺒﻁﺔ ﺒﺎﻵﺨﺭﺓ.
~2008•¶ •¶ ,_°1429´{•æA ¨XB}O 2 XXl{A ,5 X{O}{A ٤٠
(45 _ 1) Z}l} X}R} ·B}{a ®X}R
ﺕ -ﻴﺤﺩﺩ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻤﻌﺎﻟﻡ ﻨﻅﺎﻡ ﺴﻴﺎﺴﻲ ﻴﺴﺘﻤﺩ ﺩﺴﺘﻭﺭﻩ ﻭﻤﺒﺎﺩﺌﻪ ﻭﻗﻭﺍﻨﻴﻨﻪ ﻤﻥ
ﺍﻟﺩﻴﻥ ،ﻭﻴﺠﻌل ﺍﻷﻤﺔ ﻫﻲ ﺍﻟﻤﺸﺭﻓﺔ ﻋﻠﻰ ﺍﻟﺘﺄﻜﺩ ﻤﻥ ﺴﻴﺭ ﺍﻟﻨﻅﺎﻡ ﻭﻓﻘﹰﺎ ﻟﺫﻟﻙ .ﻭﻗﺩ
ﻭﻀﻊ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﺃﺴﺱ ﻫﺫﺍ ﺍﻟﻨﻅﺎﻡ )ﺍﻟﺤﺎﻜﻤﻴﺔ ﷲ ﻭﺍﻹﺸﺭﺍﻑ ﻟﻸﻤﺔ( ﻭﻟﻡ
ﻴﻘﺭﺭ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﺁﻟﻴﺎﺕ ﺘﻨﻔﻴﺫﻴﺔ ﻟﺘﺤﻘﻴﻕ ﻫﺫﺍ ﺍﻟﻤﺒﺩﺃ ،ﺘﺎﺭﻜﹰﺎ ﻟﻠﻤﺴﻠﻤﻴﻥ ﺍﻟﺒﺎﺏ
ﻤﻔﺘﻭﺤﹰﺎ ﻟﺘﺘﻼﺌﻡ ﻫﺫﻩ ﺍﻵﻟﻴﺎﺕ ﻤﻊ ﻅﺭﻭﻑ ﻜل ﻋﺼﺭ ﻭﺘﻁﻭﺭﻩ.
ﺙ -ﻴﺴﻌﻰ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻷﺴﺭﺓ ﻋﺎﻟﻤﻴﺔ ﻭﺍﺤﺩﺓ ،ﻴﺴﻭﺩﻫﺎ ﺍﻟﻌﺩل ﻭﺍﻹﺤﺴﺎﻥ ،ﻭﻻ
ﻴﻜﺭﻩ ﻓﻴﻬﺎ ﺃﺤﺩ ﻋﻠﻰ ﺩﻴﻥ ﻻ ﻴﺭﺘﻀﻴﻪ ﺤﺘﻰ ﻟﻭ ﻜﺎﻥ ﺩﻴﻥ ﺍﻟﻌﺩل ،ﻭﻴﻜﻭﻥ
ﺍﻟﺘﻌﺎﺭﻑ ﺤﺎﺩﻴﹰﺎ ﻟﻬﺎ ﻟﺘﺘﺠﻪ ﻨﺤﻭ ﺍﻟﻌﺒﻭﺩﻴﺔ ﷲ ﺍﻟﺨﺎﻟﻕ ﻤﻥ ﺨﻼل ﺍﻟﺤﻭﺍﺭ
ﻭﺍﻟﻤﻭﻋﻅﺔ ﺍﻟﺤﺴﻨﺔ.
-٢ﺘﻭﺼل ﺍﻟﺒﺤﺙ ﺇﻟﻰ ﺃﻥ ﺠﻤﻴﻊ ﺍﻟﺘﻁﺒﻴﻘﺎﺕ ﺍﻟﺒﺸﺭﻴﺔ ﺒﻌﻴﺩﹰﺍ ﻋﻥ ﺍﻟﻬﺩﻱ ﺍﻹﻟﻬﻲ ﺤﻭل
ﺍﻟﻘﻀﺎﻴﺎ ﺍﻟﺴﺎﺒﻘﺔ ﺠﺎﺀﺕ ﻋﺭﺠﺎﺀ ﺘﻀﺨﻡ ﻓﻴﻬﺎ ﺠﺎﻨﺏ ﻋﻠﻰ ﺤﺴﺎﺏ ﺠﻭﺍﻨﺏ ﺃﺨﺭﻯ.
-٣ﺍﺴﺘﻨﺘﺞ ﺍﻟﺒﺤﺙ ﺃﻥ ﻭﺍﻗﻌﻨﺎ ﺍﻟﻤﻌﺎﺼﺭ "ﻗﺩ ﺍﺘﺨﺫ ﻫﺫﺍ ﺍﻟﻘﺭﺁﻥ ﻤﻬﺠﻭﺭﺍ" –ﻟﻴﺱ ﻓﻲ
ﻤﺠﺎل ﺍﻟﻘﺭﺍﺀﺓ -ﺒل ﻓﻲ ﻤﺠﺎل ﺍﻻﺴﺘﻤﺩﺍﺩ ﺍﻟﻔﻜﺭﻱ ﻭﺍﻷﻴﺩﻴﻭﻟﻭﺠﻲ ،ﻭﺃﻨﻪ ﻤﺎ ﺯﺍﻟﺕ ﻓﻠﺴﻔﺘﻨﺎ
ﺍﻟﺘﺭﺒﻭﻴﺔ ﺘﺘﺨﺒﻁ ﺒﻴﻥ ﻨﻅﺭﻴﺎﺕ ﺸﺘﻰ ،ﻭﺃﻥ ﻭﺍﻗﻊ ﺍﻟﻤﺴﻠﻤﻴﻥ ﺍﻟﺴﻴﺊ ﻤﺭﺩﻩ –ﻓﻲ ﺒﻌﺽ
ﺠﻭﺍﻨﺒﻪ -ﻟﻴﺱ ﺇﻟﻰ ﺍﻟﺩﻴﻥ –ﻜﻤﺎ ﻴﺯﻋﻡ ﺍﻟﺒﻌﺽ -ﺒل ﻤﺭﺩﻩ ﺇﻟﻰ ﺍﻟﺒﻌﺩ ﻋﻥ ﺍﻟﺩﻴﻥ.
ﺘﻭﺼﻴﺎﺕ ﺍﻟﺒﺤﺙ:
.١ﺘﺸﻜﻴل ﻫﻴﺌﺔ ﺃﻭ ﻨﺎ ٍﺩ ﺃﻭ ﺠﻤﻌﻴﺔ ﻋﺎﻟﻤﻴﺔ ﻟﺭﻋﺎﻴﺔ ﺩﺭﺍﺴﺎﺕ ﺍﻹﻋﺠﺎﺯ ﺍﻟﺘﺭﺒﻭﻱ
ﻭﺍﻟﺴﻠﻭﻜﻲ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ،ﺃﺴﻭﺓ ﺒﺎﻻﻫﺘﻤﺎﻡ ﺍﻟﻤﻠﺤﻭﻅ ﺍﻟﺫﻱ ﻻﻗﺎﻩ ﺍﻹﻋﺠﺎﺯ ﺍﻟﻠﻐﻭﻱ
ﻭﺍﻹﻋﺠﺎﺯ ﺍﻟﻌﻠﻤﻲ ﻟﻠﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ.
.٢ﺍﻟﺤﺙ ﻋﻠﻰ ﻤﺯﻴﺩ ﻤﻥ ﺍﻷﺒﺤﺎﺙ ﺍﻟﺘﻔﺼﻴﻠﻴﺔ ﻓﻲ ﻨﻭﺍﺤﻲ ﺇﻋﺠﺎﺯ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﺍﻟﺘﺭﺒﻭﻴﺔ.
.٣ﺘﺤﺭﺭ ﺍﻟﻤﻔﻜﺭﻴﻥ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻤﻥ ﻋﻘﺩﺓ ﺍﻟﺘﺨﻭﻑ ﺃﻭ ﺍﻟﺘﺒﻌﻴﺔ ،ﻭﺍﻟﺘﻌﺎﻤل ﻤﻊ ﺍﻟﻘﺭﺁﻥ
ﺍﻟﻜﺭﻴﻡ ﺒﻌﻘﻠﻴﺔ ﻋﻠﻤﻴﺔ ﻤﺘﻔﺘﺤﺔ ﺘﹸﻅﻬﺭ ﻤﻘﺎﺼﺩﻩ ﻭﻤﺒﺎﺩﺌﻪ.
.٤ﺍﻟﻤﻨﺎﺩﺍﺓ ﺒﺠﻌل ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻤﻭﺠﻬﹰﺎ ﻟﻔﻠﺴﻔﺔ ﺍﻟﻤﺠﺘﻤﻌﺎﺕ ﺍﻹﺴﻼﻤﻴﺔ ﻭﻓﻠﺴﻔﺔ
ﺍﻟﺘﻌﻠﻴﻡ ﻓﻴﻬﺎ.
.٥ﻋﻘﺩ ﻟﻘﺎﺀﺍﺕ ﻭﺤﻭﺍﺭﺍﺕ ﻤﻊ ﻤﻔﻜﺭﻱ ﺍﻟﻌﺎﻟﻡ ﻭﺍﻷﺩﻴﺎﻥ ﺍﻟﻤﺨﺘﻠﻔﺔ ،ﻭﺇﻅﻬﺎﺭ ﺇﻋﺠﺎﺯ
ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻭﻗﺩﺭﺘﻪ ﻓﻲ ﺘﻭﺠﻴﻪ ﺍﻟﺤﻴﺎﺓ ﺒﺼﻭﺭﺓ ﺼﺤﻴﺤﺔ.
٤١ 2 XXl{A ,5 X{O}{A ~2008•¶ •¶ ,_°1429´{•æA ¨XB}O
~¶Zy{A ·EZw{A ßs ®•IZK{A `BOk¬A
ﺍﻟﻤﺭﺍﺠﻊ
ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ .١
ﻋﺒﺩ ﺍﻟﺴﻼﻡ ﻫﺎﺭﻭﻥ:ﺘﻬﺫﻴﺏ ﺴﻴﺭﺓ ﺍﺒﻥ ﻫﺸﺎﻡ )ﺒﻴﺭﻭﺕ ،ﻤﺅﺴﺴﺔ ﺍﻟﺭﺴﺎﻟﺔ١٩٨١ ،ﻡ( ﺹ.٦٥ .٢
ﺴﻴﺩ ﻗﻁﺏ :ﻓﻲ ﻅﻼل ﺍﻟﻘﺭﺁﻥ ،ﺝ ،٧ﺹ.١٠٩ .٣
ﻋﺒﺩ ﺍﻟﺤﻤﻴﺩ ﺩﻴﺎﺏ ﻭﺃﺤﻤﺩ ﻗﺭﻗﻭﺯ :ﻤﻊ ﺍﻟﻁﺏ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ،ﻤﺅﺴﺴﺔ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ. .٤
http://www.55a.net/139.htm
ﻤﺤﻤﺩ ﻗﻁﺏ :ﻤﻨﻬﺞ ﺍﻟﺘﺭﺒﻴﺔ ﺍﻹﺴﻼﻤﻴﺔ ،ﺍﻟﺠﺯﺀ ﺍﻷﻭل) ،ﺍﻟﻘﺎﻫﺭﺓ – ﺒﻴﺭﻭﺕ ،ﺩﺍﺭ ﺍﻟﺸﺭﻭﻕ، .٥
(١٩٨١ﺹ.٢٠
ﺩ .ﻋﺒﺩ ﺍﻟﺠﻭﺍﺩ ﺍﻟﺼﺎﻭﻱ :ﺍﻷﻤﺭﺍﺽ ﺍﻟﺠﻨﺴﻴﺔ ﻭﺒﺎﺀ ﺍﻹﺒﺎﺤﻴﺔ. .٦
http://www.maknoon.com/e3jaz/new_page_109.htm
7. http://saaid.net/mktarat/almani/12.htm
ﺃﺤﻤﺩ ﺍﻟﺭﻴﺴﻭﻨﻲ ﻭﺁﺨﺭﻭﻥ :ﺤﻘﻭﻕ ﺍﻹﻨﺴﺎﻥ ﻤﺤﻭﺭ ﻤﻘﺎﺼﺩ ﺍﻟﺸﺭﻴﻌﺔ ،ﺴﻠﺴﻠﺔ ﻜﺘﺎﺏ ﺍﻷﻤﺔ .٨
ﺍﻟﻌﺩﺩ - ٨٧ﻤﺤـﺭﻡ ١٤٢٣ﻫـ -ﺍﻟﺴﻨﺔ ﺍﻟﺜﺎﻨﻴﺔ ﻭﺍﻟﻌﺸﺭﻭﻥ.
ﻫﺒﺔ ﺭﺀﻭﻑ ﻋﺯﺕ :ﺍﻟﺩﺍﺭﻭﻨﻴﺔ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ. .٩
http://www.islamonline.net/arabic/mafaheem/2004/08/article01d.shtml
10. http://www.aljazeera.net/NR/exeres/5CE078B6-C73E-4D98-
BB3F-1AE3A39CA39B.htm
ﻤﺤﻤﺩ ﻤﻨﻴﺭ ﻤﺭﺴﻲ :ﻓﻠﺴﻔﺔ ﺍﻟﺘﺭﺒﻴﺔ ﺍﺘﺠﺎﻫﺎﺘﻬﺎ ﻭﻤﺩﺍﺭﺴﻬﺎ )ﺍﻟﻘﺎﻫﺭﺓ ،ﻋﺎﻟﻡ ﺍﻟﻜﺘﺏ (١٩٩٣ ،ﺹ.١٦٣ .١١
ﺍﻟﻤﺭﺠﻊ ﺍﻟﺴﺎﺒﻕ :ﺹ .١٢١ .١٢
~2008•¶ •¶ ,_°1429´{•æA ¨XB}O 2 XXl{A ,5 X{O}{A ٤٢
(45 _ 1) Z}l} X}R} ·B}{a ®X}R
٤٣ 2 XXl{A ,5 X{O}{A ~2008•¶ •¶ ,_°1429´{•æA ¨XB}O
~¶Zy{A ·EZw{A ßs ®•IZK{A `BOk¬A
~2008•¶ •¶ ,_°1429´{•æA ¨XB}O 2 XXl{A ,5 X{O}{A ٤٤
(45 _ 1) Z}l} X}R} ·B}{a ®X}R
ﺤﻴﺩﺭ ﺇﺒﺭﺍﻫﻴﻡ ﻋﻠﻲ :ﺸﻜل ﺍﻟﺩﻭﻟﺔ :ﺩﻴﻨﻴﺔ ﺃﻡ ﻤﺩﻨﻴﺔ ﺃﻡ ﺇﺴﻼﻤﻴﺔ ،ﻤﺭﺠﻊ ﺴﺎﺒﻕ. .٥٨
ﺃﺤﻤﺩ ﺒﻥ ﺤﻨﺒل ﺃﺒﻭ ﻋﺒﺩﺍﷲ ﺍﻟﺸﻴﺒﺎﻨﻲ :ﻤﺴﻨﺩ ﺃﺤﻤﺩ ﺒﻥ ﺤﻨﺒل ،ﻤﺭﺠﻊ ﺴﺎﺒﻕ ﺝ ،١ﺹ.١٣١ .٥٩
ﺍﻟﻤﺭﺠﻊ ﺍﻟﺴﺎﺒﻕ :ﺝ ،٤ﺹ.٣١٤ .٦٠
ﻋﺒﺩ ﺴﻌﻴﺩ ﻋﺒﺩ ﺇﺴﻤﺎﻋﻴل ﺍﻟﻌﻭﻟﻤﺔ ﻭﺍﻟﻌﺎﻟﻡ ﺍﻹﺴﻼﻤﻲ :ﺃﺭﻗﺎﻡ ﻭﺤﻘﺎﺌﻕ .٦١
http://www.thamarat.com/TourPage4.htm
ﺍﻤﺤﻤﺩ ﺒﺭﺍﺩﺓ ﻏﺯﻴﻭل :ﺍﻟﻌﻭﻟﻤﺔ ﺒﻴﻥ ﺍﻟﻤﻨﻅﻭﺭ ﺍﻟﻐﺭﺒﻲ ﻭﺍﻹﺴﻼﻤﻲ .٦٢
http://membres.lycos.fr/berradarz/m6.htm
ﻋﻤﺭﻭ ﻋﺒﺩ ﺍﻟﻜﺭﻴﻡ :ﻤﻔﻬﻭﻡ ﺍﻟﻌﻭﻟﻤﺔ .٦٣
http://www.islamonline.net/iol-arabic/dowalia/mafaheem-11.asp
ﺍﻟﻌﻭﻟﻤﺔ ...ﺃﻡ ﺍﻻﻨﻜﻔﺎﺀ ﻋﻠﻰ ﺍﻟﺫﺍﺕ .٦٤
?http://www.sudaneseonline.com/cgi-bin/sdb/2bb.cgi
ﺃﺤﻤﺩ ﻤﺤﻤﺩ ﺍﻟﻌـﻨـﺯﺍﻭﻱ :ﻤﺠﺘﻤﻊ ﺍﻟﻤﻌـﻠﻭﻤﺎﺕ ﺍﻟﻌـﺭﺒﻲ ﺍﻟﻭﺍﻗﻊ ﺍﻟﺭﺍﻫﻥ ﻭﺘﺤﺩﻴﺎﺕ .٦٥
ﺍﻟﻌﻭﻟﻤﺔ http://www.arabcin.net/arabic/.htm
.ﺇﺒﺭﺍﻫﻴﻡ ﺍﺴﺘﻨﺒﻭﻟﻲ :ﺍﻟﻌﻭﻟﻤــــﺔ ﻤﺎﺫﺍ ﺘﻌـﻨﻲ ﺤﻘــــــﹰﺎ؟ .٦٦
http://www.kefaya.org/Translations/0402istanbulli.htm
ﺍﻤﺤﻤﺩ ﺒﺭﺍﺩﺓ ﻏﺯﻴﻭل :ﺍﻟﻌﻭﻟﻤﺔ ﺒﻴﻥ ﺍﻟﻤﻨﻅﻭﺭ ﺍﻟﻐﺭﺒﻲ ﻭﺍﻹﺴﻼﻤﻲ .٦٧
http://membres.lycos.fr/berradarz/m6.htm
ﺃﺤﻤﺩ ﻤﺤﻤﺩ ﺍﻟﻌﻨﺯﺍﻭﻱ :ﻤﺠﺘﻤﻊ ﺍﻟﻤﻌﻠﻭﻤﺎﺕ ﺍﻟﻌﺭﺒﻲ ﺍﻟﻭﺍﻗﻊ ﺍﻟﺭﺍﻫﻥ ﻭﺘﺤﺩﻴﺎﺕ ﺍﻟﻌﻭﻟﻤﺔ .٦٨
_http://www.arabcin.net/arabic/5nadweh/pivot_7/arab_information
society1.htm
ﺇﺒﺭﺍﻫﻴﻡ ﻨﺎﺠﻲ ﻋﻠﻭﺵ :ﻨﻘﺩ ﺒﺭﻨﺎﻤﺞ ﺍﻟﺘﻜﻴﻑ ﻤﻊ ﺍﻟﻌﻭﻟﻤﺔ .٦٩
http://www.freearabvoice.org/arabi/maqalat/BurhanGhaliun.htm
ﻤﺤﻤﻭﺩ ﻋﻜﺎﻡ :ﻋﻭﻟﻤﺔ ﺍﻟﻐﺭﺏ ﺍﻟﺘﻭﺼﻴﻑ ﻭﺍﻟﻤﺼﻴﺭ. .٧٠
http://akkam.org/activ-a/activ-news-a-1.shtml
ﻨﻀﺎل ﺤﻤﺩ :ﺃﻤﺭﻴﻜﺎ ﻓﻭﻕ ﺍﻟﻘﺎﻨﻭﻥ ﻭﺠﻨﻭﺩﻫﺎ ﻓﻭﻕ ﺍﻟﻤﺤﺎﺴﺒﺔ.. .٧١
http://www.amin.org/views/nidal_hamad/2002/jul/jul15.html
ﻤﺸﻌل ﺒﻥ ﻋﺒﺩﺍﷲ ﺍﻟﻘﺩﻫﻲ :ﺍﻟﻤﻭﺍﻗﻊ ﺍﻹﺒﺎﺤﻴﺔ ﻋﻠﻰ ﺸﺒﻜﺔ ﺍﻹﻨﺘﺭﻨﺕ ﻭﺃﺜﺭﻫﺎ ﻋﻠﻰ ﺍﻟﻔﺭﺩ .٧٢
ﻭﺍﻟﻤﺠﺘﻤﻊ http://www.saaid.net/mktarat/.htm
ﺠﻤﺎل ﺍﻟﺒﻨﹼﺎ :ﺍﻻﺴﻼﻡ ﺩﻴﻥ ﺍﻟﻌﺎﻟﻤﻴﺔ ﻻ ﺍﻟﻌﻭﻟﻤﺔ .٧٣
http://www.arabsline.net/vb/showthread.php?p=115960#post115960
ﻤﺤﻤﺩ ﻋﻠﻰ ﺍﻟﺼﺎﺒﻭﻨﻲ :ﻤﺨﺘﺼﺭ ﺘﻔﺴﻴﺭ ﺍﺒﻥ ﻜﺜﻴﺭ )ﺒﻴﺭﻭﺕ ،ﺩﺍﺭ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ (- ،ﺝ،١ .٧٤
ﺹ.٥٨١
٤٥ 2 XXl{A ,5 X{O}{A ~2008•¶ •¶ ,_°1429´{•æA ¨XB}O
~¶Zy{A ·EZw{A ßs ®•IZK{A `BOk¬A
* ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ
ﻤﺅﺴﺴﺔ ﺍﻟﺭﺴﺎﻟﺔ١٩٨١ ،ﻡ( ﺹ.٦٥ 1ﻋﺒﺩ ﺍﻟﺴﻼﻡ ﻫﺎﺭﻭﻥ:ﺘﻬﺫﻴﺏ ﺴﻴﺭﺓ ﺍﺒﻥ ﻫﺸﺎﻡ )ﺒﻴﺭﻭﺕ،
2ﺴﻴﺩ ﻗﻁﺏ :ﻓﻲ ﻅﻼل ﺍﻟﻘﺭﺁﻥ ،ﺝ ،٧ﺹ.١٠٩
3ﻋﺒﺩ ﺍﻟﺤﻤﻴﺩ ﺩﻴﺎﺏ ﻭﺃﺤﻤﺩ ﻗﺭﻗﻭﺯ :ﻤﻊ ﺍﻟﻁﺏ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ،ﻤﺅﺴﺴﺔ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥhttp://www.55a.net/139.htm .
4ﻤﺤﻤﺩ ﻗﻁﺏ :ﻤﻨﻬﺞ ﺍﻟﺘﺭﺒﻴﺔ ﺍﻹﺴﻼﻤﻴﺔ ،ﺍﻟﺠﺯﺀ ﺍﻷﻭل ) ،ﺍﻟﻘﺎﻫﺭﺓ – ﺒﻴﺭﻭﺕ ،ﺩﺍﺭ ﺍﻟﺸﺭﻭﻕ (١٩٨١ ،ﺹ.٢٠
5ﺩ .ﻋﺒﺩ ﺍﻟﺠﻭﺍﺩ ﺍﻟﺼﺎﻭﻱ :ﺍﻷﻤﺭﺍﺽ ﺍﻟﺠﻨﺴﻴﺔ ﻭﺒﺎﺀ ﺍﻹﺒﺎﺤﻴﺔhttp://www.maknoon.com/e3jaz/new_page_109.htm .
6 http://saaid.net/mktarat/almani/12.htm
7ﺃﺤﻤﺩ ﺍﻟﺭﻴﺴﻭﻨﻲ ﻭﺁﺨﺭﻭﻥ :ﺤﻘﻭﻕ ﺍﻹﻨﺴﺎﻥ ﻤﺤﻭﺭ ﻤﻘﺎﺼﺩ ﺍﻟﺸﺭﻴﻌﺔ ،ﺴﻠﺴﻠﺔ ﻜﺘﺎﺏ ﺍﻷﻤﺔ ﺍﻟﻌﺩﺩ - ٨٧ﻤﺤـﺭﻡ ١٤٢٣ﻫـ -ﺍﻟﺴﻨﺔ ﺍﻟﺜﺎﻨﻴﺔ ﻭﺍﻟﻌﺸﺭﻭﻥ.
8ﻫﺒﺔ ﺭﺀﻭﻑ ﻋﺯﺕ :ﺍﻟﺩﺍﺭﻭﻨﻴﺔ ﺍﻻﺠﺘﻤﺎﻋﻴﺔhttp://www.islamonline.net/arabic/mafaheem/2004/08/article01d.shtml .
9 http://www.aljazeera.net/NR/exeres/5CE078B6-C73E-4D98-BB3F-1AE3A39CA39B.htm
10ﻤﺤﻤﺩ ﻤﻨﻴﺭ ﻤﺭﺴﻲ :ﻓﻠﺴﻔﺔ ﺍﻟﺘﺭﺒﻴﺔ ﺍﺘﺠﺎﻫﺎﺘﻬﺎ ﻭﻤﺩﺍﺭﺴﻬﺎ ) ﺍﻟﻘﺎﻫﺭﺓ ،ﻋﺎﻟﻡ ﺍﻟﻜﺘﺏ (١٩٩٣ ،ﺹ.١٦٣
11ﺍﻟﻤﺭﺠﻊ ﺍﻟﺴﺎﺒﻕ :ﺹ .١٢١
12ﺍﻟﻤﺭﺠﻊ ﺍﻟﺴﺎﺒﻕ ،ﺹ.١٣٠
13ﺍﻟﻤﺭﺠﻊ ﺍﻟﺴﺎﺒﻕ،ﺹ.١٠٩- ١٠٨
14ﻤﺤﻤﺩ ﻗﻁﺏ :ﻤﻨﻬﺞ ﺍﻟﺘﺭﺒﻴﺔ ﺍﻹﺴﻼﻤﻴﺔ ،ﻤﺭﺠﻊ ﺴﺎﺒﻕ ،ﺹ.١٨
15ﻤﺤﻤﺩ ﺤﺴﻴﻥ ﻓﻀل ﺍﷲ :ﺍﻟﺸﺒﺎﺏ ﻭﺍﻟﻐﺭﺏ ﺒﻴﻥ ﺍﻷﺼﺎﻟﺔ ﻭﺍﻟﻤﻌﺎﺼﺭﺓ http://www.balagh.com/islam/1t012djo.htm
16ﻋﺒﺎﺱ ﻤﺤﺠﻭﺏ :ﻭﺴﺎﺌل ﺍﻟﺘﺭﺒﻴﺔ ﺍﻹﺴﻼﻤﻴﺔ http://www.iu.edu.sa/Magazine/49/10.htm
17ﺍﻟﻤﺭﺠﻊ ﺍﻟﺴﺎﺒﻕ
18ﺯﻫﻴﺭ ﻴﻭﺨﻨﺎ :ﺍﻟﺘﺜﻠﻴﺙ ﻓﻲ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺍﻟﻘﺩﻴﻤﺔ http://www.ado-world.org/pub/nummer-14/zuhir-14.h t
19ﺴﻴﺩ ﻗﻁﺏ :ﻓﻲ ﻅﻼل ﺍﻟﻘﺭﺁﻥ ،ﺝ ،٣ﺹ.٦٧٠
20ﻨﺴﻴﺒﺔ ﺍﻟﻐﻠﺒﺯﻭﺭﻱ :ﺍﻷﺴﺭﺓ ﺒﻴﻥ ﺍﻟﺤﺩﺍﺜﺔ ﻭﺍﻟﺭﺅﻴﺔ ﺍﻹﺴﻼﻤﻴﺔ http://www.khayma.com/kadialarabi/mohadara1.htm
21ﻤﺤﻤﺩ ﻗﻁﺏ :ﻤﻨﻬﺞ ﺍﻟﺘﺭﺒﻴﺔ ﺍﻹﺴﻼﻤﻴﺔ ،ﻤﺭﺠﻊ ﺴﺎﺒﻕ ،ﺹ.١٦٢
22ﺨﺎﻟﺩ ﺒﻥ ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺍﻟﺸﺭﻴﺩﺓ :ﺼﻨﺎﻋﺔ ﺍﻟﻤﻭﺍﻁﻨﺔ ﻓﻲ ﻋﺎﻟﻡ ﻤﺘﻐﻴﺭ -ﺭﺅﻴﺔ ﻓﻲ ﺍﻟﺴﻴﺎﺴﺔ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ.
23ﻋﺒﺩﺍﻟﺭﺤﻴﻡ ﺼﺎﻟﺢ :ﺒﺤﺙ ﻓﻲ ﺍﻟﺤﺭﻴﺔ http://al-haqiqa.com/nov04/article7.htm
24ﺒﻥ ﻤﺯﻴﺎﻥ ﺒﻥ ﺸﺭﻗﻲ :ﺍﻷﻫﺩﺍﻑ ﺍﻟﺘﺭﺒﻭﻴﺔ ﻭ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻓﻲ ﺍﻟﺘﻌﻠﻴﻡ ﺍﻷﺴﺎﺴﻲ www.aljahidhiya.ass.dz
25ﺍﻨﺤﻁﺎﻁ ﺍﻷﻤﻡ :ﺍﻻﺘﺤﺎﺩ ﺍﻟﺴﻭﻓﻴﻴﺘﻲ ﻨﻤﻭﺫﺠﺎ http://al-ommah.org/ncat2-4.html
26ﺨﺎﻟﺩ ﺒﻥ ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺍﻟﺸﺭﻴﺩﺓ :ﺼﻨﺎﻋﺔ ﺍﻟﻤﻭﺍﻁﻨﺔ ﻓﻲ ﻋﺎﻟﻡ ﻤﺘﻐﻴﺭ -ﺭﺅﻴﺔ ﻓﻲ ﺍﻟﺴﻴﺎﺴﺔ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ
:27ﺒﻼل ﻋﺒﺩ ﺍﻟﻬﺎﺩﻱ :ﺍﻟﻌﻭﻟﻤﺔ ﻭﻓﺴﺎﺩﻫﺎ ﺃﺨﻁﺭ ﻤﻥ ﺍﻹﺭﻫﺎﺏ ،ﻋﻥ ﻜﺘﺎﺏ ﺠﺎﻥ ﺯﻴﻐﻠﺭ ،ﺴﺎﺩﺓ ﺍﻟﻌﺎﻟﻡ ﺍﻟﺠﺩﺩ http://www.aawsat.com
28ﺍﻨﺤﻁﺎﻁ ﺍﻷﻤﻡ :ﺍﻻﺘﺤﺎﺩ ﺍﻟﺴﻭﻓﻴﻴﺘﻲ ﻨﻤﻭﺫﺠﺎ ،ﻤﺭﺠﻊ ﺴﺎﺒﻕ.
29ﻋﻘﻴل ﻨﻭﺭﻱ ﻤﺤﻤﺩ :ﺍﺸﻜﺎﻟﻴﺔ ﺍﻟﻨﻅﺎﻡ ﺍﻻﺠﺘﻤﺎﻋﻲhttp://www.uluminsania.net/a59.htm ...
30ﺤﺎﻤﺩ ﺍﻟﺴﻌﻴﺩﻱ :ﺍﻟﺩﻭﻟﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻟﻤﻌﺎﺼﺭﺓ ﺍﻷﺴﺱ ﻭﺍﻟﻤﻘﻭﻤﺎﺕ ،ﻤﺠﻠﺔ ﺍﻟﻨﺒﺄ ،ﺍﻟﻌﺩﺩ٥٧
31ﻋﻠﻲ ﺍﻟﺸﻤﺭﻱ :ﻗﺭﺍﺀﺓ ﻓﻲ ﻤﺒﺎﺩﺉ ﺍﻟﻤﺫﺍﻫﺏ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﻨﻅﻡ ﺍﻟﺴﻴﺎﺴﻴﺔ -ﻤﺠﻠﺔ ﺍﻟﻨﺒﺄ – ﺍﻟﻌﺩﺩ ٦٢
32ﺨﺎﻟﺩ ﺃﺤﻤﺩ ﺍﻟﺸﻨﺘﻭﺕ :ﺍﻟﺩﻭﻟـﺔ ﺍﻟﻤﺴـﻠﻤﺔ ﺩﻭﻟـﺔ ﻤﺩﻨﻴـﺔ http://www.asharqalarabi.org.uk/r-m/b-mushacat-d-m.htm
33ﻤﺎﻫﻲ ﺍﻟﻌﻠﻤــﺎﻨﻴﺔ http://www.secularsociety.net/html/secular3.htm
34ﻋﻠﻲ ﺍﻟﺸﻤﺭﻱ :ﻗﺭﺍﺀﺓ ﻓﻲ ﻤﺒﺎﺩﺉ ﺍﻟﻤﺫﺍﻫﺏ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﻨﻅﻡ ﺍﻟﺴﻴﺎﺴﻴﺔ ،ﻤﺭﺠﻊ ﺴﻠﺒﻕ.
35ﺍﻟﻤﺭﺠﻊ ﺍﻟﺴﺎﺒﻕ.
36ﺠﺎﺩ ﺍﻟﻜﺭﻴﻡ ﺍﻟﺠﺒﺎﻋﻲ :ﺍﻷﺴﺱ ﺍﻟﻠﻴﺒﺭﺍﻟﻴﺔ ﻟﻠﻤﺠﺘﻤﻊ ﺍﻟﻤﺩﻨﻲ http://www.gulistan.info/html/body_caaoo_caaiencaie
37ﻨﻅﺭﺓ ﻓﻲ" :ﺍﻟﻠﻴﺒﺭﺍﻟﻴﺔ " ﻤﻥ ﺍﻟﺩﺍﺨل http://saaid.net/Doat/abu_sarah/71.htm
38ﺴﻴﺎﺭ ﺍﻟﺠﻤﻴل :ﺍﻟﻠﻴﺒﺭﺍﻟﻴﺔ ﺍﻟﻘﺩﻴﻤﺔ ﻭﺍﻟﻠﻴﺒﺭﺍﻟﻴﺔ ﺍﻟﺠﺩﻴﺩﺓ ﺍﻟﻤﻌﺎﻨﻲ ﻭﺍﻟﻤﺒﺎﺩﺉ ﻭﺍﻟﻤﻔﺎﻫﻴﻡ http://www.ulinet.org/dr_al_jamil.htm
39ﻤﻨﺼﻭﺭ ﺍﻟﺠﻤﺭﻱ :ﻤﺎﻫﻲ ﺍﻟﺩﻴﻤﻘﺭﺍﻁﻴﺔ؟ http://www.vob.org/arabic/lessons/lesson12.htm
40ﺴﻴﺎﺭ ﺍﻟﺠﻤﻴل :ﺍﻟﻠﻴﺒﺭﺍﻟﻴﺔ ﺍﻟﻘﺩﻴﻤﺔ ﻭﺍﻟﻠﻴﺒﺭﺍﻟﻴﺔ ﺍﻟﺠﺩﻴﺩﺓ ﺍﻟﻤﻌﺎﻨﻲ ﻭﺍﻟﻤﺒﺎﺩﺉ ﻭﺍﻟﻤﻔﺎﻫﻴﻡ ،ﻤﺭﺠﻊ ﺴﺎﺒﻕ.
41ﻁﺎﺭﻕ ﻋﻠﻲ ﺍﻟﺼﺎﻟﺢ :ﺍﻟﻘﻀﺎﺀ ﺍﻟﻌﺭﺍﻗﻲ ﻭﺨﻴﺎﺭ ﺍﻟﺩﻴﻤﻘﺭﺍﻁﻴﺔ http://www.aliraqnews.com/10-4-21.htm
42ﺃﺤﻤﺩ ﺍﻟﺭﻴﺴﻭﻨﻲ ﻭﺁﺨﺭﻭﻥ :ﺤﻘﻭﻕ ﺍﻹﻨﺴﺎﻥ ﻤﺤﻭﺭ ﻤﻘﺎﺼﺩ ﺍﻟﺸﺭﻴﻌﺔ ،ﻤﺭﺠﻊ ﺴﺎﺒﻕ.
43ﺘﺎﻤﺭ ﺃﺒﻭ ﺍﻟﻌﻴﻨﻴﻥ :ﻤﻨﻅﻤﺎﺕ ﺘﻨﺘﻘﺩ ﻀﻐﻁ ﺍﻷﻏﻨﻴﺎﺀ ﻋﻠﻰ ﺍﻟﻔﻘﺭﺍﺀ ﺒﻤﺤﺎﺩﺜﺎﺕ ﺩﺍﻓﻭﺱ http://www.aljazeera.net/NR/exeres/0CB73
44ﺃﺴﺎﻤﺔ ﺍﻟﻘﻔﺎﺵ :ﺘﻬﺎﻓﺕ ﺍﻟﻤﻔﺎﻫﻴﻡ ﻓﻲ ﻋﺎﻟﻡ ﺠﺩﻴﺩ http://www.islamonline.net/Arabic/contemporary
45ﺘﺎﻤﺭ ﺃﺒﻭ ﺍﻟﻌﻴﻨﻴﻥ :ﺍﻟﻔﻘﺭ ﻴﻬﺩﺩ ٤٥ﻤﻠﻴﻭﻥ ﻁﻔل ﻓﻲ ﺍﻟﺩﻭل ﺍﻟﻜﺒﺭﻯ http://www.aljazeera.net/NR/exeres/
46ﺇﺒﺭﺍﻫﻴﻡ ﻏﺭﺍﻴﺒﺔ :ﺴﺎﺩﺓ ﺍﻟﻌﺎﻟﻡ ﺍﻟﺠﺩﺩ http://www.aljazeera.net/NR/exeres/4B83C03B-8245-4312-9D39-
47ﺭﻭﺠﻴﻪ ﻏﺎﺭﻭﺩﻱ :ﺍﻟﻭﻻﻴﺎﺕ ﺍﻟﻤﺘﺤﺩﺓ ﻁﻠﻴﻌﺔ ﺍﻻﻨﺤﻁﺎﻁ ،ﺩﻤﺸﻕ ،ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﻟﻠﻁﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺭ ﻭﺍﻟﺘﻭﺯﻴﻊ ﻭﺍﻟﺘﺭﺠﻤﺔ ،ﺍﻟﻁﺒﻌﺔ ﺍﻷﻭﻟﻰ ١٩٩٨ﻡ.
48ﺨﺒﺭ :ﺃﻟﻤﺎﻨﻴﺎ ﺘﻨﺘﻘﺩ ﺍﻟﺩﻭل ﺍﻟﻐﻨﻴﺔ ﻟﻌﺩﻡ ﻭﻓﺎﺌﻬﺎ ﺒﻤﺴﺎﻋﺩﺓ ﺍﻟﻔﻘﺭﺍﺀ http://www.aljazeera.net/NR/exeres
49ﺭﻭﺠﻴﻪ ﻏﺎﺭﻭﺩﻱ :ﺍﻟﻭﻻﻴﺎﺕ ﺍﻟﻤﺘﺤﺩﺓ ﻁﻠﻴﻌﺔ ﺍﻻﻨﺤﻁﺎﻁ ،ﺩﻤﺸﻕ ،ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﻟﻠﻁﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺭ ﻭﺍﻟﺘﻭﺯﻴﻊ ﻭﺍﻟﺘﺭﺠﻤﺔ ،ﺍﻟﻁﺒﻌﺔ ﺍﻷﻭﻟﻰ ١٩٩٨ﻡ.
50ﺍﻟﻤﺭﺠﻊ ﺍﻟﺴﺎﺒﻕ
51ﺍﻟﻐﻨﻭﺸﻲ :ﺍﻟﺩﻭﻟﺔ ﻓﻲ ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ﺘﻌﺒﻴﺭ ﺍﺠﺘﻤﺎﻋﻲ ﻋﻥ ﺍﻟﺘﻭﺤﻴﺩ http://www.islamonline.net/Arabic/contemporary
52ﻋﺒﺩ ﺍﻟﺴﻼﻡ ﻫﺎﺭﻭﻥ :ﺘﻬﺫﻴﺏ ﺴﻴﺭﺓ ﺍﺒﻥ ﻫﺸﺎﻡ ،ﻤﺭﺠﻊ ﺴﺎﺒﻕ ،ﺹ.٢١٨
53ﺴﻴﺩ ﻗﻁﺏ :ﻓﻲ ﻅﻼل ﺍﻟﻘﺭﺁﻥ ،ﻤﺭﺠﻊ ﺴﺎﺒﻕ ،ﺝ ،٢ﺹ.١٦٩
54ﺠﻼل ﺍﻟﺩﻴﻥ ﺍﻟﺴﻴﻭﻁﻲ :ﺍﻟﺩﺭ ﺍﻟﻤﻨﺜﻭﺭ ﻓﻲ ﺍﻟﺘﻔﺴﻴﺭ ﺒﺎﻟﻤﺄﺜﻭﺭ ?http://www.quranway.net/Library/printout.asp
55ﺃﺤﻤﺩ ﺒﻥ ﺤﻨﺒل ﺃﺒﻭ ﻋﺒﺩﺍﷲ ﺍﻟﺸﻴﺒﺎﻨﻲ :ﻤﺴﻨﺩ ﺍﻹﻤﺎﻡ ﺃﺤﻤﺩ ﺒﻥ ﺤﻨﺒل ،ﺘﻌﻠﻴﻕ ﺸﻌﻴﺏ ﺍﻷﺭﻨﺅﻭﻁ ) ﺍﻟﻘﺎﻫﺭﺓ ،ﻤﺅﺴﺴﺔ ﻗﺭﻁﺒﺔ (- ،ﺝ ،٥ﺹ.٢٥١
56ﺤﻴﺩﺭ ﺇﺒﺭﺍﻫﻴﻡ ﻋﻠﻲ :ﺸﻜل ﺍﻟﺩﻭﻟﺔ :ﺩﻴﻨﻴﺔ ﺃﻡ ﻤﺩﻨﻴﺔ ﺃﻡ ﺇﺴﻼﻤﻴﺔ؟ http://www.balagh.com/mosoa/fekr/rz0q52bc.htm
57ﺤﻴﺩﺭ ﺇﺒﺭﺍﻫﻴﻡ ﻋﻠﻲ :ﺸﻜل ﺍﻟﺩﻭﻟﺔ :ﺩﻴﻨﻴﺔ ﺃﻡ ﻤﺩﻨﻴﺔ ﺃﻡ ﺇﺴﻼﻤﻴﺔ ،ﻤﺭﺠﻊ ﺴﺎﺒﻕ.
58ﺃﺤﻤﺩ ﺒﻥ ﺤﻨﺒل ﺃﺒﻭ ﻋﺒﺩﺍﷲ ﺍﻟﺸﻴﺒﺎﻨﻲ :ﻤﺴﻨﺩ ﺃﺤﻤﺩ ﺒﻥ ﺤﻨﺒل ،ﻤﺭﺠﻊ ﺴﺎﺒﻕ ﺝ ،١ﺹ.١٣١
59ﺍﻟﻤﺭﺠﻊ ﺍﻟﺴﺎﺒﻕ :ﺝ ،٤ﺹ.٣١٤
60ﻋﺒﺩ ﺴﻌﻴﺩ ﻋﺒﺩ ﺇﺴﻤﺎﻋﻴل ﺍﻟﻌﻭﻟﻤﺔ ﻭﺍﻟﻌﺎﻟﻡ ﺍﻹﺴﻼﻤﻲ :ﺃﺭﻗﺎﻡ ﻭﺤﻘﺎﺌﻕ http://www.thamarat.com/TourPage4.htm
61ﺍﻤﺤﻤﺩ ﺒﺭﺍﺩﺓ ﻏﺯﻴﻭل :ﺍﻟﻌﻭﻟﻤﺔ ﺒﻴﻥ ﺍﻟﻤﻨﻅﻭﺭ ﺍﻟﻐﺭﺒﻲ ﻭﺍﻹﺴﻼﻤﻲ http://membres.lycos.fr/berradarz/m6.htm
62ﻋﻤﺭﻭ ﻋﺒﺩ ﺍﻟﻜﺭﻴﻡ :ﻤﻔﻬﻭﻡ ﺍﻟﻌﻭﻟﻤﺔ http://www.islamonline.net/iol-arabic/dowalia/mafaheem-11.asp
63ﺍﻟﻌﻭﻟﻤﺔ ...ﺃﻡ ﺍﻻﻨﻜﻔﺎﺀ ﻋﻠﻰ ﺍﻟﺫﺍﺕ ?http://www.sudaneseonline.com/cgi-bin/sdb/2bb.cgi
64ﺃﺤﻤﺩ ﻤﺤﻤﺩ ﺍﻟﻌـﻨـﺯﺍﻭﻱ :ﻤﺠﺘﻤﻊ ﺍﻟﻤﻌـﻠﻭﻤﺎﺕ ﺍﻟﻌـﺭﺒﻲ ﺍﻟﻭﺍﻗﻊ ﺍﻟﺭﺍﻫﻥ ﻭﺘﺤﺩﻴﺎﺕ ﺍﻟﻌﻭﻟﻤﺔ http://www.arabcin.net/arabic/.htm
. 65ﺇﺒﺭﺍﻫﻴﻡ ﺍﺴﺘﻨﺒﻭﻟﻲ :ﺍﻟﻌﻭﻟﻤــــﺔ ﻤﺎﺫﺍ ﺘﻌـﻨﻲ ﺤﻘــــــ ﹰﺎ ؟ http://www.kefaya.org/Translations/0402istanbulli.htm
66ﺍﻤﺤﻤﺩ ﺒﺭﺍﺩﺓ ﻏﺯﻴﻭل :ﺍﻟﻌﻭﻟﻤﺔ ﺒﻴﻥ ﺍﻟﻤﻨﻅﻭﺭ ﺍﻟﻐﺭﺒﻲ ﻭﺍﻹﺴﻼﻤﻲ http://membres.lycos.fr/berradarz/m6.htm
67ﺃﺤﻤﺩ ﻤﺤﻤﺩ ﺍﻟﻌـﻨـﺯﺍﻭﻱ :ﻤﺠﺘﻤﻊ ﺍﻟﻤﻌـﻠﻭﻤﺎﺕ ﺍﻟﻌـﺭﺒﻲ ﺍﻟﻭﺍﻗﻊ ﺍﻟﺭﺍﻫﻥ ﻭﺘﺤﺩﻴﺎﺕ ﺍﻟﻌﻭﻟﻤﺔ
http://www.arabcin.net/arabic/5nadweh/pivot_7/arab_information_society1.htm
68ﺇﺒﺭﺍﻫﻴﻡ ﻨﺎﺠﻲ ﻋﻠﻭﺵ :ﻨﻘﺩ ﺒﺭﻨﺎﻤﺞ ﺍﻟﺘﻜﻴﻑ ﻤﻊ ﺍﻟﻌﻭﻟﻤﺔ http://www.freearabvoice.org/arabi/maqalat/BurhanGhaliun.htm
69ﻤﺤﻤﻭﺩ ﻋﻜﺎﻡ :ﻋﻭﻟﻤﺔ ﺍﻟﻐﺭﺏ ﺍﻟﺘﻭﺼﻴﻑ ﻭﺍﻟﻤﺼﻴﺭhttp://akkam.org/activ-a/activ-news-a-1.shtml .
70ﻨﻀﺎل ﺤﻤﺩ :ﺃﻤﺭﻴﻜﺎ ﻓﻭﻕ ﺍﻟﻘﺎﻨﻭﻥ ﻭﺠﻨﻭﺩﻫﺎ ﻓﻭﻕ ﺍﻟﻤﺤﺎﺴﺒﺔhttp://www.amin.org/views/nidal_hamad/2002/jul/jul15.html ..
71ﻤﺸﻌل ﺒﻥ ﻋﺒﺩﺍﷲ ﺍﻟﻘﺩﻫﻲ :ﺍﻟﻤﻭﺍﻗﻊ ﺍﻹﺒﺎﺤﻴﺔ ﻋﻠﻰ ﺸﺒﻜﺔ ﺍﻹﻨﺘﺭﻨﺕ ﻭﺃﺜﺭﻫﺎ ﻋﻠﻰ ﺍﻟﻔﺭﺩ ﻭﺍﻟﻤﺠﺘﻤﻊ http://www.saaid.net/mktarat/.htm
72ﺠﻤﺎل ﺍﻟﺒﹼﻨﹼﺎ :ﺍﻻﺴﻼﻡ ﺩﻴﻥ ﺍﻟﻌﺎﻟﻤﻴﺔ ﻻ ﺍﻟﻌﻭﻟﻤﺔ http://www.arabsline.net/vb/showthread.php?p=115960#post115960
73ﻤﺤﻤﺩ ﻋﻠﻰ ﺍﻟﺼﺎﺒﻭﻨﻲ :ﻤﺨﺘﺼﺭ ﺘﻔﺴﻴﺭ ﺍﺒﻥ ﻜﺜﻴﺭ )ﺒﻴﺭﻭﺕ ،ﺩﺍﺭ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ (- ،ﺝ ،١ﺹ.٥٨١
~2008•¶ •¶ ,_°1429´{•æA ¨XB}O 2 XXl{A ,5 X{O}{A ٤٦