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ﻤﺭﺍﺠﻌﺔ: ﺇﻋﺩﺍﺩ:
أ/د و أ
/ا
م ار
ﺇﺸﺭﺍﻑ:
أ /ادري أ
/ا أ
! #$ادة ! ار
١
ﺍﻝﺩﺭﺱ ﺍﻷﻭل :ا ا
ا ا
ﺍﻟﺴﺆﺍﻝ ﺍﻷﻭﻝ:
)&( %Uا$,ص ا*& و !
!) ا
) ا('&
-ﻴﻀﻊ ﻋﻼﻤﺎﺕ ﺘﺠﺎﺭﻴﺔ ﺭﺍﺌﺠﺔ ﻋﻠﻰ ﺴﻠﻊ ﻤﺴﺘﻭﺭﺩﺓ ﺫﺍﺕ ﻤﺴﺘﻭﻯ ﻤﻨﺨﻔﺽ ﺠﺩﹰﺍ.
* ﺍﻨﻌﺩﺍﻡ ﺍﻝﺜﻘﺔ ﻭﺍﻝﺒﺭﻜﺔ
-ﻴﺘﺠﻨﺏ ﺃﺤﺩ ﺍﻝﺒﺎﻋﺔ ﺍﻝﻤﺒﺎﻝﻐﺎﺕ ﻓﻲ ﻭﺼﻑ ﺴﻠﻌﻪ.
* ﺯﻴﺎﺩﺓ ﺍﻝﺨﻴﺭ ﻭﺍﻝﺒﺭﻜﺔ ﻓﻲ
ﺍﻝﻤﺎل
٣
ﺍﻟﺴﺆﺍﻝ ﺍﻟﺴﺎﺩﺱ :
-. -Uإ<رة )( أ!م ا
رة ا ،O&O,وإ<رة )( أ!م ا
رة &Uا:02 ! O&O,
{} -ﻳﺴﺘﺠﻴﺐ ﺍﷲ ﺍﻟﺪﻋﺎﺀ ﺇﺫﺍ ﺗﺮﻙ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ.
{} -ﺍﻟﺴﻨﻦ ﺍﳊﺘﻤﻴﺔ ﻻ ﺧﺘﻴﺎﺭ ﻟﻺﻧﺴﺎﻥ ﻓﻴﻬﺎ.
{} -ﺍﻟﺴﻨﻦ ﺍﻟﺸﺮﻃﻴﺔ ﻻ ﺗﺮﺗﺒﻂ ﺑﻔﻌﻞ ﺍﻹﻧﺴﺎﻥ ﻭ ﺇﺭﺍﺩﺗﻪ.
{} -ﺣﺮﻛﺔ ﺍﻟﻜﻮﺍﻛﺐ ﰲ ﺍﻟﻜﻮﻥ ﺩﻟﻴﻞ ﻋﻠﻰ ﺍﻟﺴﻨﺔ ﺍﻟﺸﺮﺍﻃﻴﺔ.
{} -ﺍﻟﻌﻼﻗﺔ ﻣﺎ ﺑﲔ ﺍﻟﺼﺪﻗﺔ ﻭﺯﻳﺎﺩﺓ ﺍﳌﺎﻝ ﻭﳕﺎﺀﻩ ﻋﻼﻗﺔ ﺷﺮﻃﻴﺔ.
{} -ﺍﻟﺴﻨﻦ ﺍﻟﺸﺮﻃﻴﺔ ﺗﺒﲏ ﰲ ﺍﳌﺆﻣﻦ ﺍﻟﺮﻗﺎﺑﺔ ﺍﻟﺬﺍﺗﻴﺔ ﷲ ﺗﻌﺎﱃ ) ﺍﻟﻮﺍﺯﻉ ﺍﻟﺪﻳﲏ (.
{} -ﺍﻟﺴﻨﻦ ﺍﻟﺸﺮﻃﻴﺔ ﺗﺮ ﺩ ﻋﻠﻰ ﺷﻜﻞ ﺣﺎﺩﺛﺘﲔ ﻣﺘﺮﺍﺑﻄﺘﲔ ﺇﺣﺪﺍﳘﺎ ﺷﺮﻁ ﻭﺍﻷﺧﺮ ﺟﺰﺍﺀ.
{} -ﺍﻟﺴﻨﻦ ﺍﻟﺮﺑﺎﻧﻴﺔ ﻫﻲ ﺣﺎﺩﺛﺘﺎﻥ ﻣﺘﺮﺍﺑﻄﺘﺎﻥ ﲤﺜﻞ ﺇﺣﺪﺍﳘﺎ ﺷﺮﻃﹰﺎ ﻭﺍﻷﺧﺮﻯ ﺟﺰﺍ ًﺀ.
{} -ﺍﻟﺴﻨﻦ ﺍﻟﺮﺑﺎﻧﻴﺔ ﺍﻟﺸﺮﻃﻴﺔ ﺗﺒﲏ ﰲ ﺍﳌﺆﻣﻦ ﺍﻟﺮﻗﺎﺑﺔ ﺍﻟﺬﺍﺗﻴﺔ ) ﺍﻟﻮﺍﺯﻉ ﺍﻟﺪﻳﲏ (.
{} -ﺍﳉﺰﺍﺀ ﰲ ﺣﺪﻳﺚ ﺭﺳﻮﻝ ﺍﷲ )) ﻤﻥ ﻴـُﺤ ﺭ ِﻡ ﺍﻝﺭﻓﻕ ﻴـﺤ ﺭ ِﻡ ﺍﻝﺨﻴﺭ (( ﻋﺪﻡ ﺍﻟﺮﻓﻖ.
{} -ﺍﻟﺴﻨﻦ ﺍﻟﺮﺑﺎﻧﻴﺔ ﺍﻟﺸﺮﻃﻴﺔ ﺗﺮﰊ ﺍﳌﺆﻣﻦ ﺗﺮﺑﻴﺔ ﻋﻠﻤﻴﺔ ﻭﺍﻋﻴﺔ.
{} -ﻻ ﻋﻼﻗﺔ ﺑﲔ ﻭﺍﻗﻊ ﺍﺘﻤﻌﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺑﲔ ﺍﻟﺴﻨﻦ ﺍﻟﺮﺑﺎﻧﻴﺔ ﺍﻟﺸﺮﻃﻴﺔ.
{} -ﻣﻦ ﺧﺼﺎﺋﺺ ﺍﻟﺴﻨﻦ ﺍﻟﺮﺑﺎﻧﻴﺔ ﺃﺎ ﻻ ﺗﺘﺒﺪﻝ ﻭﻻ ﺗﺘﻐﲑ ﻭﻻ ﲢﺎﰊ ﺃﺣﺪﹰﺍ.
{} -ﺍﻟﺸﺮﻁ ﰲ ﺣﺪﻳﺚ ﺭﺳﻮﻝ ﺍﷲ )) ﺍﻝﻴﻤﻴﻥ ﺍﻝﻔﺎﺠﺭﺓ ﺘﺫﺭ ﺍﻝﺩﻴﺎﺭ ﺒﻼﻗﻊ (( ﺍﳋﺮﺍﺏ ﻭﺍﻟﺪﻣﺎﺭ.
ﺇﻥ ﺤﺏ ﺍﻝﺩﻨﻴﺎ ﻋﻠﻰ ﺍﻵﺨﺭﺓ ﻴﺅﺩﻱ ﺇﻝﻰ ﻫﻼﻙ ﺍﻷﻤﺔ. {} -
ا[Hاء اط
٥
ﺍﻟﺴﺆﺍﻝ ﺍﻟﺜﺎﱐ ﻋﺸﺮ:
Uأآ .ا YJZ.ا:
ا ا?(
:ﺍﻝﺴﻨﻥ ﺍﻝﻜﻭﻨﻴﺔ ﻭﺴﻨﺔ ﺍﻝﺤﻴﺎﺓ ﻭﺍﻝﻤﻭﺕ.
:ﺍﻝﺼﺩﻗﺔ ﺸﺭﻁ ﻝﺯﻴﺎﺩﺓ ﺍﻝﻤﺎل ﻭﻨﻤﺎﺀﻩ.
ﺍﻟﺴﺆﺍﻝ ﺍﻟﺜﺎﻟﺚ ﻋﺸﺮ:
Uﻗﺎﺭﻥ ﺑﲔ ﺍﻟﺴﻨﻦ ﺍﳊﺘﻤﻴﺔ ﻭﺍﻟﺴﻨﻦ ﺍﻟﺸﺮﻃﻴﺔ ﻭﻓﻖ ﺍﳉﺪﻭﻝ:
ﺍﻟﺴﻨﻦ ﺍﻟﺸﺮﻃﻴﺔ ﺍﻟﺴﻨﻦ ﺍﳊﺘﻤﻴﺔ ﺃﻭﺟﻪ ﺍﳌﻘﺎﺭﻧﺔ
ﺘﺭﺘﺒﻁ ﺒﻔﻌل ﺍﻹﻨﺴﺎﻥ ﻭﺇﺭﺍﺩﺘﻪ ،ﻭﻫﻲ ﺍﻝﺘﻲ ﺴﻨﻥ ﻻ ﺍﺨﺘﻴﺎﺭ ﻝﻺﻨﺴﺎﻥ ﻓﻴﻬﺎ ﻭﻻ ﻴﺤﺎﺴﺏ ﻋﻠﻴﻬﺎ ﺍﻟﺘﻌﺮﻳﻒ
ﺘﺭﺩ ﻋﻠﻰ ﺸﻜل ﺤﺎﺩﺜﺘﻴﻥ ﻤﺘﺭﺍﺒﻁﺘﻴﻥ ﺘﻤﺜل ﻼ.
ﻜﺎﻝﻤﻭﺕ ﻤﺜ ﹰ
ﺇﺤﺩﺍﻫﻤﺎ ﺸﺭﻁﹰﺎ ﻭﺍﻷﺨﺭﻯ ﺠﺯﺍﺀ ﻭﺘﺤﻘﻕ
ﺍﻝﺠﺯﺍﺀ ﻓﻴﻬﺎ ﻴﻜﻭﻥ ﻨﺘﻴﺠﺔ ﺤﺘﻤﻴﺔ ﻝﺘﺤﻘﻕ
ﺍﻝﺸﺭﻁ.
٦
ﺍﻟﺴﺆﺍﻝ ﺍﳋﺎﻣﺲ ﻋﺸﺮ:
Uﺗﺪﺑﺮ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺘﺎﻟﻴﺔ ﰒ Uﺍﺳﺘﻨﺘﺞ ﺍﻟﺸﺮﻁ ﻭﺍﻟﻨﺘﻴﺠﺔ:
ﻗﺎل ﺭﺴﻭل ﺍﷲ )) :ﻤﻥ ﺴﺘﺭ ﻤﺴﻠﻤﺎ ﻓﻲ ﺍﻝﺩﻨﻴﺎ ﺴﺘﺭﻩ ﺍﷲ ﻓﻲ ﺍﻝﺩﻨﻴﺎ ﻭﺍﻵﺨﺭﺓ ﻭﻤﻥ ﻨﺠﻰ ﻤﻜﺭﻭﺒﺎ ﻓﻙ ﺍﷲ ﻋﻨﻪ ﻜﺭﺒﺔ ﻤﻥ
ﻜﺭﺏ ﻴﻭﻡ ﺍﻝﻘﻴﺎﻤﺔ ﻭﻤﻥ ﻜﺎﻥ ﻓﻲ ﺤﺎﺠﺔ ﺃﺨﻴﻪ ﻜﺎﻥ ﺍﷲ ﻓﻲ ﺤﺎﺠﺘﻪ ((
ﺍﻟﺸﺮﻁ :ﺴﺘﺭ ﺍﺨﻴﻪ ﺍﻝﻤﺴﻠﻡ ﻤﺴﺎﻋﺩﺓ ﺍﻝﻤﻜﺭﻭﺏ ﺇﻋﺎﻨﺔ ﺍﻝﻤﺤﺘﺎﺝ .ﺍﻟﻨﺘﻴﺠﺔ :ﺴﺘﺭﻩ ﺍﷲ ﻓﻲ ﺍﻝﺩﻨﻴﺎ ﻭﺍﻵﺨﺭﺓ ﺨﻔﻑ ﺍﷲ ﻋﻠﻴﻪ
ﺍﻝﺤﺴﺎﺏ ﺘﻴﺴﻴﺭ ﺃﻤﺭﻩ ﻭﺴﺒل ﺭﺯﻗﻪ.
ﻗﺎل ﺭﺴﻭل ﺍﷲ )) :ﻤﺎ ﻤﻥ ﻗﻭﻡ ﻴﻅﻬﺭ ﻓﻴﻬﻡ ﺍﻝﺭﺸﺎ ﺇﻻ ﺃﺨﺫﻭﺍ ﺒﺎﻝﺭﻋﺏ ((
ﺍﻟﺸﺮﻁ :ﺍﻨﺘﺸﺎﺭ ﺍﻝﺭﺸﻭﺓ .ﺍﻟﻨﺘﻴﺠﺔ :ﺃﺼﺎﺒﻬﻡ ﺍﻝﺭﻋﺏ.
ﻗﺎل ﺭﺴﻭل ﺍﷲ )) :ﻭﺍﷲ ﻣﺎ ﺍﻟﻔﻘﺮ ﺃﺧﺸﻰ ﻋﻠﻴﻜﻢ ،ﻭﻟﻜﲏ ﺃﺧﺸﻰ ﻋﻠﻴﻜﻢ ﺃﻥ ﺗﺒﺴﻂ ﺍﻟﺪﻧﻴﺎ ﻋﻠﻴﻜﻢ ،ﻛﻤﺎ ﺑﺴﻄﺖ ﻋﻠﻰ ﻣﻦ ﻛﺎﻥ ﻗﺒﻠﻜﻢ،
ﻓﺘﻨﺎﻓﺴﻮﻫﺎ ﻛﻤﺎ ﺗﻨﺎﻓﺴﻮﻫﺎ ،ﻭﺗﻠﻬﻴﻜﻢ ﻛﻤﺎ ﺃﻫﻠﻜﺘﻬﻢ ((
ﺍﻟﺸﺮﻁ :ﺤﺏ ﺍﻝﺩﻨﻴﺎ ﻋﻠﻰ ﺍﻵﺨﺭﺓ .ﺍﻟﻨﺘﻴﺠﺔ :ﺍﻝﻬﻼﻙ ﻝﻸﻤﺔ.
'ل ر4ل ا4' `
+)) :%م ا T' !$إ 5آن ا ! Q0و
!a 5ت ا4' >P S9م ' Tإ T7 5ا ! 7= %ا4Aت
و4' e+ 5م اdآة ا b 5ا != %ا((
X
ﺍﻟﺸﺮﻁ :ﻨﻘﺽ ﺍﻝﻌﻬﺩ ﻅﻬﻭﺭ ﺍﻝﻔﺎﺤﺸﺔ ﻤﻨﻊ ﺍﻝﺯﻜﺎﺓ .ﺍﻟﻨﺘﻴﺠﺔ :ﺍﻨﺘﺸﺎﺭ ﺍﻝﻘﺘل ﻜﺜﺭﺓ ﺍﻝﻤﻭﺕ ﺍﻨﺤﺒﺎﺱ ﺍﻝﻤﻁﺭ.
ﺍﻟﺴﺆﺍﻝ ﺍﻟﺴﺎﺩﺱ ﻋﺸﺮ:
Uﺍﻣﻸ ﺍﻟﻔﺮﺍﻏﺎﺕ ﺑﺎﻟﻜﻠﻤﺔ ﺍﳌﻨﺎﺳﺒﺔ ﳑﺎ ﻳﻠﻲ:
) ﻣﺘﺮﺍﺑﻄﺘﺎﻥ ،ﺇﺭﺍﺩﺓ – ﺍﳉﺰﺍﺀ – ﺍﻟﺸﺮﻃﻴﺔ – ﺍﻟﻮﺍﺯﻉ ﺍﻟﺪﻳﲏ – ﺍﻟﺸﺮﻁ – ﺍﳌﺆﻣﻦ (
ﺍﻟﺴﻨﻦ ﺍﻟﺮﺑﺎﻧﻴﺔ ﺍﻝﺸﺭﻁﻴﺔ ﻫﻲ ﺣﺎﺩﺛﺘﺎﻥ ﻤﺘﺭﺍﺒﻁﺘﺎﻥ ﲤﺜﻞ ﺇﺣﺪﺍﳘﺎ ﺷﺮﻃﹰﺎ ﻭﺍﻷﺧﺮﻯ ﺟﺰﺍ ًﺀ ،ﻭﲢﻘﻖ ﺍﻝﺠﺯﺍﺀ ﻓﻴﻬﻤﺎ ﻳﻜﻮﻥ ﺣﺘﻤﹰﺎ ﻋﻨﺪ ﲢﻘﻖ
ﺍﻝﺸﺭﻁ.
ﻟﻠﺴﻨﻦ ﺍﻟﺮﺑﺎﻧﻴﺔ ﺍﻟﺸﺮﻃﻴﺔ ﺍﺭﺗﺒﺎﻁ ﺩﺍﺋﻢ ﺒـﺈﺭﺍﺩﺓ ﺍﻹﻧﺴﺎﻥ ﻭﻓﻌﻠﻪ.
ﺍﻟﺴﻨﻦ ﺍﻟﺮﺑﺎﻧﻴﺔ ﺍﻟﺸﺮﻃﻴﺔ ﺗﺒﲏ ﰲ ﺍﻝﻤﺅﻤﻥ ﺍﻟﺮﻗﺎﺑﺔ ﺍﻟﺬﺍﺗﻴﺔ ﷲ ﺗﻌﺎﱃ ﻭﻫﻮ ﻣﺎ ﻳﺴﻤﻰ ﺍﻝﻭﺍﺯﻉ ﺍﻝﺩﻴﻨﻲ.
ﺍﻟﺴﺆﺍﻝ ﺍﻟﺴﺎﺑﻊ ﻋﺸﺮ:
ﺨﻤﺱِ ﺇﺫﹶﺍ ﻥ ﹶ ﺠﺭِﻴ ﺸ ﺭ ﺍﻝﹾ ﻤﻬﺎ ِ
ﺴﱠﻠ ﻡ ﹶﻓﻘﹶﺎ َل :ﻴﺎ ﻤﻌ ﹶ ﻋﹶﻠﻴِ ﻪ ﻭ ﺼﻠﱠﻰ ﺍﻝﱠﻠ ﻪ ﻋﹶﻠﻴﻨﹶﺎ ﺭﺴﻭ ُل ﺍﻝﱠﻠ ِﻪ ﻋ ﻤ ﺭ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ ﻗﹶﺎ َلَ :ﺃﻗﹾ ﺒ َل ﻥ ﻋﺒِ ﺩ ﺍﻝﱠﻠ ِﻪ ﺒِ
ﻋﻥ
ﻉ ﺍﱠﻝﺘِﻲ ﹶﻝﻡ ﹶﺘ ﹸﻜﻥ ﻥ ﻭﺍﻝﹾَﺄﻭﺠﺎ ﺤﺘﱠﻰ ﻴﻌِﻠﻨﹸﻭﺍ ِﺒﻬﺎ ِﺇﻝﱠﺎ ﹶﻓﺸﹶﺎ ﻓِﻴ ِﻬﻡ ﺍﻝﻁﱠﺎﻋﻭ ﻁ ﺸ ﹸﺔ ﻓِﻲ ﹶﻗﻭٍ ﻡ ﹶﻗ ﱡ ﺤ ﹶ
ﻥ ،ﹶﻝﻡ ﹶﺘﻅﹾ ﻬﺭ ﺍﻝﹾﻔﹶﺎ ِ ﻥ ﻭَﺃﻋﻭ ﹸﺫ ﺒِﺎﻝﱠﻠ ِﻪ َﺃﻥ ﹸﺘﺩِ ﺭﻜﹸﻭ ﻫ ﺍﺒ ﹸﺘﻠِﻴ ﹸﺘﻡِ ﺒ ِﻬ
ﻋﹶﻠﻴِ ﻬﻡ ،ﻭﹶﻝﻡ
ﻥ ﺴﻠﹾﻁﹶﺎ ِ ﺠﻭِ ﺭ ﺍﻝ ﺸ ﺩ ِﺓ ﺍﻝﹾ ﻤﺌُﻭ ﹶﻨ ِﺔ ﻭ
ﻥ ﻭ ِ ﺴﻨِﻴ ﺨﺫﹸﻭﺍ ﺒِﺎﻝ ﻥ ِﺇﻝﱠﺎ ُﺃ ِ ﻀﻭﺍ ،ﻭﹶﻝﻡ ﻴﻨﹾ ﹸﻘﺼﻭﺍ ﺍﻝﹾ ِﻤﻜﹾﻴﺎ َل ﻭﺍﻝﹾﻤِﻴﺯﺍ ﻥ ﻤ ﻀﺕﹾ ﻓِﻲ َﺃﺴﻠﹶﺎ ِﻓ ِﻬﻡ ﺍﱠﻝﺫِﻴ ﻤ
ﻋﹶﻠﻴِ ﻬﻡ
ﻁ ﺍﻝﱠﻠ ﻪ ﺴﱠﻠ ﹶﻋﻬ ﺩ ﺭﺴﻭِﻝ ِﻪ ِﺇﻝﱠﺎ ﻋﻬ ﺩ ﺍﻝﱠﻠ ِﻪ ﻭ ﻁﺭﻭﺍ ﻭﹶﻝﻡ ﻴﻨﹾ ﹸﻘﻀﻭﺍ ﺴﻤﺎ ِﺀ ،ﻭﹶﻝﻭﻝﹶﺎ ﺍﻝﹾ ﺒﻬﺎﺌِ ﻡ ﹶﻝﻡ ﻴﻤ ﹶ ﻴﻤ ﹶﻨﻌﻭﺍ ﺯﻜﹶﺎ ﹶﺓ َﺃﻤﻭﺍِﻝ ِﻬﻡِ ﺇﻝﱠﺎ ﻤ ِﻨﻌﻭﺍ ﺍﻝﹾ ﹶﻘﻁﹾ ﺭ ِﻤﻥ ﺍﻝ
ﺴ ﻬﻡ ﺒﻴ ﹶﻨ ﻬﻡ
ﺠ ﻌ َل ﺍﻝﱠﻠ ﻪ ﺒﺄْ
ﺨ ﻴﺭﻭﺍ ِﻤﻤﺎ َﺃﻨﹾ ﺯ َل ﺍﻝﱠﻠ ﻪ ِﺇﻝﱠﺎ ﺏ ﺍﻝﱠﻠ ِﻪ ﻭ ﻴ ﹶﺘ ﹶ
ﺽ ﻤﺎ ﻓِﻲ َﺃﻴﺩِﻴ ِﻬﻡ ،ﻭﻤﺎ ﹶﻝﻡ ﹶﺘﺤ ﹸﻜﻡَ ﺃ ِﺌ ﻤ ﹸﺘ ﻬﻡِ ﺒ ِﻜﺘﹶﺎ ِ ﺨﺫﹸﻭﺍ ﺒﻌ ﻏﻴِ ﺭ ِﻫﻡ ،ﹶﻓَﺄ ﹶ
ﻋ ﺩﻭﺍ ِﻤﻥ ﹶ
Uﺃﻜﻤل ﺍﻝﺠﺩﻭل ﺍﻵﺘﻲ ﻤﺤﺩﺩﹰﺍ ﺸﺭﻁ ﻜل ﺴﻨﺔ ﻭﺠﺯﺍﺀﻫﺎ ﻤﻥ ﺨﻼل ﻓﻬﻤﻙ ﻝﻠﺤﺩﻴﺙ ﺍﻝﺸﺭﻴﻑ:
ﺍﻝﺠـــــــــــــﺯﺍﺀ ﺍﻝﺸـــــــــــــﺭﻁ
ﻤﺭﺽ ﺍﻝﻁﺎﻋﻭﻥ ﻭﺃﻭﺠﺎﻉ ﻝﻡ ﺘﻜﻥ ﻓﻲ ﺍﻷﻤﻡ ﺍﻝﺴﺎﺒﻘﺔ. ﻅﻬﺭ ﺍﻝﻔﺎﺤﺸﺔ ﻭﺍﻹﻋﻼﻥ ﺒﻬﺎ ).ﺍﻝﻤﻤﺎﺭﺴﺎﺕ ﺍﻝﺠﻨﺴﻴﺔ ﺍﻝﻤﺤﺭﻤﺔ(
ﺍﻝﺠﺩﺏ ،ﻏﻼﺀ ﺍﻷﺴﻌﺎﺭ ،ﻅﻠﻡ ﺍﻝﺴﻠﻁﺎﻥ. ﻨﻘﺹ ﺍﻝﻤﻜﻴﺎل ﻭﺍﻝﻤﻴﺯﺍﻥ ) ﺍﻝﻐﺵ ﺍﻻﻗﺘﺼﺎﺩﻱ (
ﻗﻠﺔ ﺍﻝﻤﻁﺭ. ﻤﻨﻊ ﺍﻝﺯﻜﺎﺓ .
٧
ﺍﻟﺪﺭﺱ ﺍﻟﺜﺎﱐ :ﺍﻹﺗﺒﺎﻉ ﻭﺍﻟﺘﻘﻠﻴﺪ
ﺍﻟﺴﺆﺍﻝ ﺍﻷﻭﻝ:
ek Uأ+م آ j
$ Qا h7XiAا >=
Sا:6 HA
٨
ﺍﻟﺴﺆﺍﻝ ﺍﻟﺮﺍﺑﻊ:
-. -Uإ<رة )( أم ا7Mرة ا ،Xوإرة )( أم ا7Mرة ] ا:@
. X
}{ ﺍﻻﺗﺒﺎﻉ ﻳﺮﺍ ﺩ ﺑﻪ ﺍﻗﺘﻔﺎﺀ ﻫﺪﻯ ﺍﻟﻨﱯ ﻭﺍﻟﺴﲑ ﻋﻠﻰ ﺳﻨﺘﻪ ﺩﻭﻥ ﳐﺎﻟﻔﺘﻬﺎ.
{ xﺍﺳﺎﺱ ﺍﻻﺗﺒﺎﻉ ﺍﻟﻌﻘﻞ ﻭﺍﳍﻮﻯ. }
٩
ا!Rال ا!):
Uﻗﺎﺭﻥ ﺑﲔ ﺍﻻﺗﺒﺎﻉ ﻭﺍﻟﺘﻘﻠﻴﺪ ﻭﻓﻖ ﺍﳉﺪﻭﻝ ﺍﻟﺘﺎﱄ:
ﺍﻟﺘﻘﻠﻴﺪ ﺍﻻﺗﺒﺎﻉ ﻭﺟﻪ ﺍﳌﻘﺎﺭﻧﺔ
ﺍﻗﺘﻔﺎﺀ ﻫﺪﻯ ﺍﻟﻨﱯ ﻭﺍﻟﺴﲑ ﻋﻠﻰ ﺳﻨﺘﻪ ﺩﻭﻥ ﻗﺒﻮﻝ ﺍﳌﻘﻠﺪ ﻗﻮﻝ ﻏﲑﻩ ﺑﻼ ﺣﺠﺔ ﻭﻻ ﺩﻟﻴﻞ، ﺍﻟﺘﻌﺮﻳﻒ
ﻭﻣﻨﺸﺆﻩ ﺍﻟﺘﻌﺼﺐ ﻭﺍﳉﻬﻞ ﻭﺍﳍﻮﻯ. ﳐﺎﻟﻔﺘﻬﺎ.
ﺍﳍﻮﻯ ﻭﺍﻟﺮﻏﺒﺔ ﺍﻟﺪﻟﻴﻞ ﻭﺍﳊﺠﺔ ﺍﻷﺳﺎﺱ ﺍﻟﺬﻱ ﺗﺒﻨﺎﺀ ﻋﻠﻴﻪ
ﺍﻟﺘﻘﻠﻴﺪ ﻣﺬﻣﻮﻡ ﺍﻻﺗﺒﺎﻉ ﳏﻤﻮﺩ ﺍﻟﻨﺘﻴﺠﺔ
ﻛﻼﳘﺎ ﺍﺗﺒﺎﻉ ﻟﻠﻐﲑ ﻭﺟﻪ ﺍﻟﺸﺒﻪ
ا!Rال ا: &V
ﺍﻟﻌﻮﺍﺋﻖ ﺍﻟﱵ ﲤﻨﻊ ﻣﻦ ﺍﺗﺒﺎﻉ ﺍﳊﻖ ﻛﻤﺎ ﺫﻛﺮﻫﺎ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻃﱯ ﺛﻼﺛﺔ U.ﺍﺫﻛﺮﻫﺎ
- ١ﺃﻥ ﻳﻌﺘﻘﺪ ﰲ ﻧﻔﺴﻪ ﺃﻧﻪ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻭﺍﻻﺟﺘﻬﺎﺩ ،ﻭﻫﻮ ﻟﻴﺲ ﻛﺬﻟﻚ.
-٢ﺍﺗﺒﺎﻉ ﺍﳍﻮﻯ ،ﻭﻋﺪﻡ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﺍﻷﺩﻟﺔ ﺍﻟﺸﺮﻋﻴﺔ.
-٣ﺍﺗﺒﺎﻉ ﺍﻟﻌﻮﺍﺋﺪ )ﺍﻟﻌﺎﺩﺍﺕ( ﻭﻣﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺷﻴﺎﺥ ،ﻭﺇﻥ ﺧﺎﻟﻒ ﺍﳊﻖ.
ا!Rال ا
):
Uﺗﺄﻣﻞ ﺍﻵﻳﺘﲔ ﺍﻟﻘﺮﺁﻧﻴﺔ ﰒ ﺍﺳﺘﻨﺘﺞ ﻣﻮﻗﻒ ﺍﻹﺳﻼﻡ ﻣﻦ ﺍﻟﺘﻘﻠﻴﺪ.
ل{
ﺴﺒِﻴ ِ
ﺴﻭﺍ ِﺀ ﺍﻝ
ﻋﻥ
ﻀﻠﱡﻭﺍ
ﻀﻠﱡﻭﺍ ﹶﻜﺜِﻴﺭﺍ ﻭ
ل ﻭَﺃ
ﻀﻠﱡﻭﺍ ِﻤﻥ ﹶﻗﺒُ
ﻗﺎل ﺍﷲ ﺘﻌﺎﻝﻰ } :ﻭﻝﹶﺎ ﹶﺘ ﱠﺘ ِﺒﻌﻭﺍ َﺃﻫﻭﺍ ﺀ ﹶﻗﻭٍ ﻡ ﹶﻗﺩ
ﻻ
ﺸﻴﺌﹰﺎ ﻭ ﹶ
ﻥ ﹶ
ﻻ ﻴﻌِ ﻘﻠﹸﻭ
ﻥ ﺁﺒﺎ ُﺅ ﻫﻡ ﹶ
ﻋﹶﻠﻴِ ﻪ ﺁﺒﺂ ﺀﻨﹶﺂ َﺃﻭﹶﻝﻭ ﻜﹶﺎ
ل ﺍﷲ ﻗﹶﺎﻝﹸﻭﺍﹾ ﺒلْ ﹶﻨ ﱠﺘ ِﺒ ﻊ ﻤﺂ َﺃﻝﹾ ﹶﻔﻴﻨﹶﺎ
ل ﹶﻝ ﻬ ﻡ ﺍﺘﺒﻌﻭﺍ ﻤﺂ ﺃَﻨ ﺯ َ
ﻗﺎل ﺍﷲ ﺘﻌﺎﻝﻰ } :ﻭِﺇﺫﹶﺍ ﻗِﻴ َ
ﻥ{
ﻴﻬ ﹶﺘﺩﻭ
١٠
ا!Rال ادي ا:M
Uﺍﻗﺮﺃ ﰒ ﺍﺳﺘﻨﺘﺞ ﳐﺎﻃﺮ ﺍﻟﺘﻘﻠﻴﺪ ﻋﻠﻰ ﻋﻘﻞ ﺍﳌﺴﻠﻢ:
* -ل ا& ا :زي $ )) :ا>@ إJل M1ا>M؛ @ Q@< E3وا ،و* &. a7أ?`!
M. Jء :أن
،N1Jو
$ .ا(( .@c
>
-ل ا آ & )) :أ? A:ا @1dوأ? 'cاeه ل ?& ا Qا<ر ا@>.ة fراء اGل ) و Gد آب ا وو Gد
ر
Eوو Gد &
<eو
? Eوو Gد gا '
'1و@ 5ا ? >Mه' ((
ﳐﺎﻃﺮ ﺍﻟﺘﻘﻠﻴﺪ:
.١ﺍﺗﺒﺎﻉ ﺍﻟﻈﻨﻮﻥ ﻭﺍﻷﻭﻫﺎﻡ .٢ .ﺗﻌﻄﻴﻞ ﻣﻨﻔﻌﺔ ﺍﻟﻌﻘﻞ .٣ .ﺍﻟﺬﻫﻮﻝ ﻋﻦ ﺍﳊﻖ.
ا!Rال ا:? V
ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ }:ﻓﹶﺎﺳﹶﺄﻟﹸﻮﹾﺍ ﹶﺃ ﻫ ﹶﻞ ﺍﻟﺬﱢ ﹾﻛ ِﺮ ﺇِﻥ ﻛﹸﻨﺘ ﻢ ﹶﻻ ﺗ ﻌ ﹶﻠﻤﻮ ﹶﻥ {
Uﺗﺪﺑﺮ ﺍﻵﻳﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ ﰒ ﺍﺳﺘﻨﺒﻂ ﻣﺎ ﻳﻠﻲ:
– ١ﺃﺻﻨﺎﻑ ﺍﻟﻨﺎﺱ ﺍﻟﱵ ﺗﺪﻝ ﻋﻠﻴﻬﻢ ﺍﻵﻳﺔ:
– ﺻﻨﻒ ﻋﺎﻣﺔ ﺍﻟﻨﺎﺱ. -ﺻﻨﻒ ﺍﻟﻌﻠﻤﺎﺀ.
– ٢ﻣﺎ ﻭﺍﺟﺐ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺍﲡﺎﻩ ﺍﻵﺧﺮ؟
-ﳚﺐ ﻋﻠﻰ ﺍﻟﻌﻠﻤﺎﺀ ﺗﺒﻴﺎﻥ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻟﻌﺎﻣﺔ ﺍﻟﻨﺎﺱ - .ﻭﳚﺐ ﻋﻠﻰ ﺍﻟﻌﺎﻣﺔ ﻣﻦ ﺍﻟﻨﺎﺱ ﺗﻘﺒﻞ ﻫﺬﺍ ﺍﻟﺒﻴـﺎﻥ ﻭﺣﺘـﺮﺍﻡ ﺍﻟﻌﻠﻤـﺎﺀ
ﺍﺘﻬﺪﻳﻦ.
ا!Rال ا:? V
Uﺿﻊ ﺭﻗﻢ ﺍﻟﺪﻟﻴﻞ ﺍﻟﺸﺮﻋﻲ ﻣﻦ ﺍﻤﻮﻋﺔ ) ﺃ ( ﺃﻣﺎﻡ ﻣﺎ ﻳﻨﺎﺳﺒﻪ ﻣﻦ ﺍﻤﻮﻋﺔ ) ﺏ (- :
ﺏ ﺃ ﻡ
ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺘﻘﻠﻴﺪ ﺍﳌﺬﻣﻮﻡ ٤ ١ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ }:ﻭﹶﻟ ﻮ ﺭ ﺩّﻭﻩِ ﺇﻟﹶﻰ ﺍﻟ ﺮّﺳﻮ ِﻝ ﻭِﺇﻟﹶﻰ ﺃﹸﻭﻟِﻲ ﺍ َﻷ ﻣ ِﺮ ِﻣ ﻨ ﻬ ﻢ
ﺴﺘ ﻨِﺒﻄﹸﻮﻧ ﻪ ِﻣ ﻨ ﻬ ﻢ{
ﹶﻟ ﻌ ِﻠ ﻤ ﻪ ﺍﹶﻟّﺬِﻳ ﻦ ﻳ
ﻣﺸﺮﻭﻋﻴﺔ ﺍﻻﺗﺒﺎﻉ ﺍﶈﻤﻮﺩ ٣ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ }:ﻓﹶﺎﺳﹶﺄﻟﹸﻮﹾﺍ ﹶﺃ ﻫ ﹶﻞ ﺍﻟﺬﱢ ﹾﻛ ِﺮ ﺇِﻥ ﻛﹸﻨﺘ ﻢ ﹶﻻ ﺗ ﻌ ﹶﻠﻤﻮ ﹶﻥ { ٢
ﻣﺸﺮﻭﻋﻴﺔ ﺍﻟﺘﻘﻠﻴﺪ ﺍﳌﺒﺎﺡ ﰲ ﺍﻷﺣﻜﺎﻡ ﺍﻟﻔﻘﻬﻴﺔ. ٢ ﺨﺬﹸﻭ ﻩ ﻭﻣﺎ ﻧﻬﺎ ﹸﻛ ﻢ ﻋ ﻨ ﻪ ﻓﹶﺎﻧﺘﻬﻮﺍ{
٣ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ }:ﻭﻣﺎ ﺁﺗﺎ ﹸﻛ ﻢ ﺍﻟﺮﺳﻮ ﹸﻝ ﹶﻓ
١١
ارس ا :YZا\8د
ا
^ال ا]ول:
-. -Uإ<رة )( أم ا7Mرة ا ،Xوإرة )( أم ا7Mرة ] ا:@
. X
}{ ﻛﻞ ﻣﺎ ﱂ ﻳﺮﺩ ﻓﻴﻪ ﺩﻟﻴﻞ ﻗﺎﻃﻊ ﻣﻦ ﻧﺺ ﺻﺤﻴﺢ ﺃﻭ ﺇﲨﺎﻉ ﺻﺮﻳﺢ ﻓﻬﻮ ﳎﺎﻝ ﻟﻼﺟﺘﻬﺎﺩ.
} { xﻣﺎ ﻭﺭﺩ ﻓﻴﻪ ﺩﻟﻴﻞ ﻗﺎﻃﻊ ﻭﺃﲨﻌﺖ ﻋﻠﻴﻪ ﺍﻷﻣﺔ ﻓﻬﻮ ﳎﺎﻝ ﻟﻼﺟﺘﻬﺎﺩ.
}{ ﻛﻞ ﻣﺎ ﺛﺒﺖ ﺑﺪﻟﻴﻞ ﱂ ﻳﻘﻄﻊ ﺑﺜﺒﻮﺗﻪ ﻭ ﻻ ﺑﺪﻻﻟﺘﻪ ﻭ ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻴﻪ ﻓﻬﻮ ﳎﺎﻝ ﻟﻼﺟﺘﻬﺎﺩ.
}{ ﻛﻞ ﻣﺎ ﺃﲨﻊ ﻋﻠﻴﻪ ﺍﻟﻌﻠﻤﺎﺀ ﳑﺎ ﺩﻟﺖ ﻋﻠﻴﻪ ﺍﻟﻨﺼﻮﺹ ﻗﻄﻌﹰﺎ ﻻ ﳚﻮﺯ ﺍﻻﺟﺘﻬﺎﺩ ﻓﻴﻪ.
}{ ﺍﻟﻨﻮﺍﺯﻝ – ﺍﳌﺴﺘﺠﺪﺍﺕ – ﺍﻟﱵ ﱂ ﺗﺸﻤﻠﻬﺎ ﺍﻷﺩﻟﺔ ﻧﺼﹰﺎ ﻭﱂ ﻳﺴﺒﻖ ﺍﻟﺒﺤﺚ ﻓﻴﻬﺎ ﻫﻲ ﳎﺎﻝ ﻟﻼﺟﺘﻬﺎﺩ.
}{ ﺣﺪ ﺍﻟﺴﺮﻗﺔ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﻻ ﳚﻮﺯ ﺍﻻﺟﺘﻬﺎﺩ ﻓﻴﻬﺎ.
}{ ا '
3وا! ات & ا 3ر ا
:ز اGKد .$
}{ ﺷﻜﻞ ﺣﺠﺎﺏ ﺍﳌﺮﺃﺓ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﳚﻮﺯ ﺍﻻﺟﺘﻬﺎﺩ ﻓﻴﻬﺎ.
} { xﺣﺪﻭﺩ ﺣﺠﺎﺏ ﺍﳌﺮﺃﺓ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﳚﻮﺯ ﺍﻻﺟﺘﻬﺎﺩ ﻓﻴﻬﺎ.
ا
^ال ا:0'Z
-Uﻋﺪﺩ ﺍﻟﺸﺮﻭﻁ ﺍﻟﻮﺍﺟﺐ ﲢﻘﻘﻬﺎ ﰲ ﺍﺘﻬﺪ:
ا*وط ا$ا 0? O4 /ا - ١ :8Vا Lم ،وا ،&2P8واا - ٢ .اb( =2ت وأد Yا]Pم.
- ٣ا$( =2ا -اLع - ٤ .اLم ( e2ا(& - ٥ .ا ( =2ا* وأ$ل ا> ?! -٦ .#أ$ال ا.,
ا
^ال ا:YZ
ﻣﺎ ﺃﺛﺮ ﺍﻻﺟﺘﻬﺎﺩ ﻋﻠﻰ ﺍﳉﻤﻮﺩ ﺍﻟﻔﻜﺮﻱ؟
ﻟﻼﺟﺘﻬﺎﺩ ﻓﺎﻋﻠﻴﺔ ﻛﱪﻯ ﰲ ﻣﻘﺎﻭﻣﺔ ﺍﳉﻤﻮﺩ ﺍﻟﻔﻜﺮﻱ ﻷﻧﻪ ﳝﻨﺢ ﺍﻟﻌﻘﻞ ﺃﻗﺼﻲ ﺩﺭﺟﺎﺕ ﺍﻟﻔﻌﺎﻟﻴﺔ ﻭ ﻳﺴﺘﻔﺮﻍ ﻣﺎ ﰲ ﻭﺳﻌﻪ ﻭﻃﺎﻗﺘﻪ ﰲ ﺩﺭﺍﺳﺔ ﺍﻟﻨﺼﻮﺹ
ﻭﺍﻷﺣﺪﺍﺙ ﺑﺒﺬﻝ ﺍﻟﻌﻘﻞ ﺃﻗﺼﻲ ﻗﺪﺭﺍﺗﻪ ﺍﻟﻔﻜﺮﻳﺔ ﺑﻌﺪ ﺇﺳﺘﱰﺍﻑ ﺍﻟﻌﻘﻞ ﲨﻴﻊ ﺍﻟﻄﺮﻕ ﺍﳌﻨﻬﺠﻴﺔ ﻭ ﺍﻷﺩﻭﺍﺕ ﺍﳌﻌﺮﻓﻴﺔ.
ا
^ال اا(: -
اM>#Lد -Uﺃﻜﻤل ﺍﻝﻤﺨﻁﻁ ﺍﻝﺘﺎﻝﻲ:
ا` اM>#LدZ
Z :ن !) <وط ا\8د- : j
$ا!05د_? :ل ا^9
] 3Zد Tد F( C -١ا Lم ،وا ،&2P8واا. >9Lط ]
=Y Zأد>C
اM>#د. - ٢اb( =2ت وأد Yا]Pم. ا= أو P
$A
- ٣ا$( =2ا -اLع.
ا
^ال ا:h!i
Uﺗﺄﻣﻞ ﻗﻮﻝ ﺍﻟﻄﺎﻫﺮ ﺑﻦ ﻋﺎﺷﻮﺭ ﰒ ﺣﺪﺩ ﻭﺍﺟﺐ ﺍﻷﻣﺔ ﳓﻮ ﻓﺮﻳﻀﺔ ﺍﻻﺟﺘﻬﺎﺩ ﺍﻟﻜﻔﺎﺋﻴﺔ:
ﻳﻘﻮﻝ ﺍﻟﻄﺎﻫﺮ ﺑﻦ ﻋﺎﺷﻮﺭ )) :ﺍﻻﺟﺘﻬﺎﺩ ﻓﺮﺽ ﻛﻔﺎﻳﺔ ﻋﻠﻰ ﺍﻷﻣﺔ ﲟﻘﺪﺍﺭ ﺣﺎﺟﺔ ﺃﻗﻄﺎﺭﻫﺎ ﻭﺃﺣﻮﺍﳍﺎ ،ﻭﻫﻲ ﺗﺄﰒ ﺑﺎﻟﺘﻔﺮﻳﻂ ﻓﻴﻪ ﻣﻊ ﺍﻻﺳﺘﻄﺎﻋﺔ
ﻭﻣﻜﻨﺔ ﺍﻷﺳﺒﺎﺏ ﻭﺍﻵﻻﺕ ((
ﺗﺸﺠﻴﻊ ﺍﻟﻌﻠﻤﺎﺀ ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﻣﺮﺗﺒﺔ ﺍﻻﺟﺘﻬﺎﺩ .ﻴﺌﺔ ﺍﻟﻈﺮﻭﻑ ﺍﳌﻼﺋﻤﺔ ﻟﻠﻌﻠﻤﺎﺀ ﺍﺘﻬﺪﻳﻦ .ﻭ ﺿﻊ ﺍﻟﻀﻮﺍﺑﻂ ﺍﻟﻨﺎﻇﻤﺔ ﻟﻌﻤﻠﻴﺔ ﺍﻻﺟﺘﻬﺎﺩ.
١٢
ا
^ال ا
دس:
Uﻋﻠل :02
ع ا53م ا? وا<.E$U
U<Kف ا '1اeي
E@.ا U<K .jف ا5.ن واHنU<K .ف ا $ : .ا
7ط ا53م & ا>1ء.
اGKد #ورة $ .آ زن و5ن.
3ن ا Xص ه ،وا * ] )mه.
ﺍﺷﺘﻬﺎﺭ ﺍﻷﺋﻤﺔ ﺍﻷﺭﺑﻌﺔ ﺩﻭﻥ ﻏﲑﻫﻢ.
ﻷﻥ ﻫﺆﻻﺀ ﺍﻷﺋﻤﺔ ﺗﺒﻠﻮﺭﺕ ﻟﺪﻳﻬﻢ ﻃﺮﻕ ﺍﻻﺟﺘﻬﺎﺩ ﺍﳌﺨﺘﻠﻔﺔ .ﻷﻧﻪ ﻭﺟﺪﻭﺍ ﳍﻢ ﺗﻼﻣﻴﺬ ﺩﻭﻧﻮﺍ ﻋﻠﻤﻬﻢ ﻭﻃﺮﻕ ﺍﺟﺘﻬﺎﺩﻫﻢ ﻭﺣﺎﻓﻈﻮﺍ ﻋﻠﻰ ﺠﻬﻢ
ﺃﺛﺒﺖ ﺍﻹﺳﻼﻡ ﻟﻠﻤﺠﺘﻬﺪ ﺍﻷﺟﺮ ﰲ ﺣﺎﻟﺔ ﺍﻟﺼﻮﺍﺏ ﻭﺍﳋﻄﺄ.
ﻟﺘﺸﺠﻴﻊ ﺍﳌﺴﻠﻢ ﻋﻠﻰ ﺍﻟﺒﺤﺚ ﻭﺍﻻﺟﺘﻬﺎﺩ.
ﺇﺷﺘﺮﺍﻁ ﺍﻟﻌﻠﻤﺎﺀ ﺷﺮﻭﻃﹰﺎ ﻣﻌﻴﻨﺔ ﺗﺆﻫﻞ ﺻﺎﺣﺒﻬﺎ ﻟﻼﺟﺘﻬﺎﺩ.
ﻷﻥ ﺍﻹﺟﺘﻬﺎﺩ ﻳﺘﻌﻠﻖ ﺑﺄﻣﺮ ﻋﻈﻴﻢ ﻭﻫﻮ ﺍﻟﻨﻈﺮ ﰲ ﻧﺼﻮﺹ ﺍﻟﺸﺮﻋﻴﺔ ﻣﻦ ﻗﺮﺁﻥ ﻭﺳﻨﺔ ،ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﺣﻞ ﺍﻟﻘﻀﻴﺎﺀ ﺍﳌﺴﺘﺠﺪﺓ ﺍﻟﱵ ﺗـﻨﻈﻢ ﺣﻴـﺎﺓ
ﺍﳌﺴﻠﻢ ﻭﻓﻖ ﻣﺎ ﺷﺮﻉ ﺍﷲ ﺗﻌﺎﱃ.
ﻷﻥ ﺍﺘﻬﺪ ﻳﻮﻗﻊ ﻧﻴﺎﺑﺔ ﻋﻦ ﺍﷲ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺎﳉﺪﻳﺪ ﰲ ﺣﻴﺎﺓ ﺍﻟﻨﺎﺱ ﺑﻌﺪ ﺍﻟﻨﻈﺮ ﰲ ﻛﻼﻡ ﺍﷲ ﺗﻌﺎﱃ ﻭﺳﻨﺔ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ.
ا
^ال ا
(:-
Uﺭﺘﺏ ﺃﺭﻗﺎﻡ ﺍﻝﺠﻤل ﺍﻝﺘﺎﻝﻴﺔ ﺒﻴﻥ ﺍﻝﻘﻭﺴﻴﻥ ﻤﻜﻭﻨﹰﺎ ﻤﻨﻬﺎ ﺍﻝﺨﻁﻭﺍﺕ ﺍﻝﻌﻠﻤﻴﺔ ﻭﺍﻝﻌﻤﻠﻴﺔ ﻝﺨﻁﺔ ﺍﻝﺼﺤﺎﺒﺔ ﺭﻀﻭﺍﻥ ﺍﷲ ﻋﻠﻴﻬﻡ
ﻓﻲ ﺍﻝﺘﻌﺎﻤل ﻤﻊ ﻤﺎ ﻴﻌﺭﺽ ﻋﻠﻴﻬﻡ ﻤﻥ ﺤﻭﺍﺩﺙ ﺒﻌﺩ ﻭﻓﺎﺓ ﺭﺴﻭل ﺍﷲ .
– ١ﺍﻻﺟﺘﻬﺎﺩ ﰲ ﺍﺳﺘﻨﺒﻂ ﺍﳊﻜﻢ ﺍﺳﺘﻨﺎﺩﹰﺍ ﺇﱃ ﻓﻬﻤﻬﻢ ﺃﺳﺮﺍﺭ ﺍﻟﺸﺮﻳﻌﺔ ﻭﺃﻋﺮﺍﺿﻬﺎ ﻭﺃﺻﻮﳍﺎ ﺍﻟﻌﺎﻣﺔ.
– ٢ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﻛﺘﺎﺏ ﺍﷲ ﰒ ﺇﱃ ﺳﻨﺔ ﺭﺳﻮﻝ ﺍﷲ ﳌﻌﺮﻓﺔ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ.
– ٣ﺍﺗﺒﺎﻉ ﻣﺎ ﺗﻘﻀﻲ ﺑﻪ ﺍﳌﺼﻠﺤﺔ ﻭﺗﻨﺪﻓﻊ ﺑﻪ ﺍﳌﻔﺴﺪﺓ.
– ٤ﻗﻴﺎﺱ ﻣﺎ ﱂ ﳚﺪﻭﺍ ﻓﻴﻪ ﻧﺼﹰﺎ ﻋﻠﻰ ﻣﺎ ﳚﺪﻭﻥ ﻟﻪ ﻧﻈﲑﹰﺍ ﻭﺷﺒﻬﹰﺎ ﻓﻴﻤﺎ ﻭﺭﺩ ﻓﻴﻪ ﻧﺺ.
ﺭﺗﺐ ﺑﲔ ﺍﻟﻘﻮﺳﲔ(( ١ – ٣ – ٤ – ٢ )) :
ا
^ال ا:)!Z
ﻛﺎﻥ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ ﺑﻌﺪ ﻭﻓﺎﺗﻪ ﻳﺘﺒﻌﻮﻥ ﺧﻄﺔ ﻣﻌﻴﻨﺔ ﰲ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﻣﺎ ﻳﻌﺮﺽ ﻋﻠﻴﻬﻢ ﻣﻦ ﺣﻮﺍﺩﺙ Uﺍﺫﻛﺮﻩ:
– ١ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﻛﺘﺎﺏ ﺍﷲ ﰒ ﺇﱃ ﺳﻨﺔ ﺭﺳﻮﻝ ﺍﷲ ﳌﻌﺮﻓﺔ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ
.– ٢ﻗﻴﺎﺱ ﻣﺎ ﱂ ﳚﺪﻭﺍ ﻓﻴﻪ ﻧﺼﹰﺎ ﻋﻠﻰ ﻣﺎ ﳚﺪﻭﻥ ﻟﻪ ﻧﻈﲑﹰﺍ ﻭﺷﺒﻬﹰﺎ ﻓﻴﻤﺎ ﻭﺭﺩ ﻓﻴﻪ ﻧﺺ
– ٣ﺍﺗﺒﺎﻉ ﻣﺎ ﺗﻘﻀﻲ ﺑﻪ ﺍﳌﺼﻠﺤﺔ ﻭﺗﻨﺪﻓﻊ ﺑﻪ ﺍﳌﻔﺴﺪﺓ.
.– ٤ﺍﻻﺟﺘﻬﺎﺩ ﰲ ﺍﺳﺘﻨﺒﻂ ﺍﳊﻜﻢ ﺍﺳﺘﻨﺎﺩﹰﺍ ﺇﱃ ﻓﻬﻤﻬﻢ ﺃﺳﺮﺍﺭ ﺍﻟﺸﺮﻳﻌﺔ ﻭﺃﻋﺮﺍﺿﻬﺎ ﻭﺃﺻﻮﳍﺎ ﺍﻟﻌﺎﻣﺔ.
١٣
ا
^ال ا:- 8
Uﺿﻊ ﺭﻗﻢ ﺍﳌﻮﻗﻒ ﻣﻦ ﺍﻤﻮﻋﺔ ) ﺃ ( ﺃﻣﺎﻡ ﻣﺎ ﻳﻨﺎﺳﺒﻪ ﻣﻦ ﻧﻮﻉ ﺍﺟﺘﻬﺎﺩ ﺍﻟﺼﺤﺎﺑﺔ ﺑﻌﺪ ﻭﻓﺎﺓ ﺍﻟﺮﺳﻮﻝ ﻣﻦ ﺍﻤﻮﻋﺔ ) ﺏ (.
ﺍﻤﻮﻋﺔ ) ﺏ ( ﺍﻤﻮﻋﺔ ) ﺃ ( ﻡ
ﺍﻻﺟﺘﻬﺎﺩ ﻭﻓﻖ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﻭﻣـﺎ *nnل أ nn5 nnا Q
Xnnر nn#ا ? ٣ Enn * !nn1 nn$ Enn ١
ث آََ ً َUأ ِو ا ْ ََأةٌ َوََ Eُ nأخٌ َأوْ
َ ُ
ٌGر ُ ن َر ُ َ ":LMوِإنْ آَ َ
ﺗﻘﻀﻲ ﺑﻪ ﺍﳌﺼﻠﺤﺔ.
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وَا ِ
<x 5ُ @ِ$َ ٌyُأ ْ
z$ن
{ &5ا n ? &.$ا ،وإن
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واJن ،ا? U5ا ا وا ا
ﺍﻻﺟﺘﻬﺎﺩ ﺍﻟﺒﻴﺎﱐ ﰲ ﻓﻬﻢ ﺍﻟﻨﺺ. ? &nn Xn7* &nذؤ
nn* AnلnG :ءت اn:ة إ Lnnأ١ nn5 n ٢
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ل ا
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.@! & .اX3ري >$ل* V :ل اd.ة &
}e1$ ،7Mأ .5
ﺍﻻﺟﺘﻬﺎﺩ ﻭﻓﻖ ﻣﺼﺎﺩﺭﺍﻟﺘﺸﺮﻳﻌﻲ آ &n .? AاnJZب إ a
n Lnا> n#ر n#ا ٢ ٣
? - :.
~ ،Ennوynn1@ K )) إذا وnnGت nn$ ًNnnآnnب ا ِ *nn$
~ nn.إ ،}n] Lnوإن أnnك nء n$ nnآnnب ِ *n$
& ر
nnل ا znn$ن أnnك nn$ nn nnآnnب ا وK
n
ر
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E$ '@5أٌ *$ ،4@7ن yNأن
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>$ 4م ،وإن yNأن < ،<$و أرى
ا< إً< Kا (( 4
ﺍﻻﺟﺘﻬﺎﺩ ﺍﳌﻄﻠﻖ
ا
^ال ا< :
Uﺗﺪﺑﺮ ﺭﺳﺎﻟﺔ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺇﱃ ﺃﰊ ﻣﻮﺳﻰ ﺍﻷﺷﻌﺮﻱ –ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ – ﰒ ﺃﺟﺐ ﻋﻦ ﺍﻷﺳﺌﻠﺔ ﺍﻟﺘﺎﻟﻴﺔ ﳍﺎ:
ﺏ ﺍﷲ ﻭﻻ ﺳﻨ ٍﺔ ،ﰒ ﺍﻋﺮﻑ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ،ﻓﻘﺲ ﺍﻷﻣﻮﺭ ﻋﻨﺪ ﺫﻟﻚ ﻭﺍﻋﻤﺪ ﺇﱃ ﺃﻗﺮﺎ ﺇﱃ
)) ﺍﻟﻔﻬﻢ ﺍﻟﻔﻬﻢ ﻓﻴﻤﺎ ﺗﻠﺠﻠﺞ ﰲ ﺻﺪﺭﻙ ﳑﺎ ﻟﻴﺲ ﰲ ﻛﺘﺎ ٍ
ﺍﷲ ﻭﺃﺷﺒﻬﻬﺎ ﺑﺎﳊﻖ( ( ....
ﺍﺳﺘﻨﺘﺞ ﺃﻫﻢ ﻣﺒﺎﺩﻯﺀ ﺍﻻﺟﺘﻬﺎﺩ ﺍﻟﱵ ﺗﻀﻤﻨﺘﻪ ﺍﻟﺮﺳﺎﻟﺔ :
-ﳎﺎﻝ ﺍﻹﺟﺘﻬﺎﺩ ﻛﻞ ﻣﺎﱂ ﻳﺮﺩ ﻓﻴﻪ ﻧﺺ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ – .ﺃﻥ ﳝﻠﻚ ﺍﺘﻬﺪ ﺍﻟﻔﻬﻢ ﺑﺂﻳﺎﺕ ﺍﷲ ﻭﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ – .ﺍﻟﻌﻠﻢ ﺑﺎﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ.
– ﺃﻥ ﳝﻠﻚ ﺍﺘﻬﺪ ﺃﺩﻭﺍﺕ ﺍﻟﻘﻴﺎﺱ.
ﻋﻠﻞ ﳌﺎ ﻳﻠﻲ:
ﺣﺎﺟﺔ ﺍﻟﻘﺎﺿﻲ ﺇﱃ ﺍﻻﺟﺘﻬﺎﺩ ﺃﻛﺜﺮ ﻣﻦ ﻏﲑﻩ ﻣﻦ ﺍﻟﻨﺎﺱ.
ﻟﻜﺜﺮﺓ ﺍﻟﻮﻗﺎﺋﻊ ﻏﲑ ﺍﳌﺘﻨﺎﻫﻴﺔ ﻭ ﺍﳌﺴﺘﺠﺪﺓ ﺍﻟﱵ ﺗﻌﺮﺽ ﻋﻠﻰ ﺍﻟﻘﺎﺿﻲ.
١٤
ا
^ال اOدي * :
Uﺍﻗﺮﺃ ﺍﳊﻮﺍﺭ ﺍﻟﺬﻱ ﰎ ﺑﲔ ﺭﺳﻮﻝ ﺍﷲ ﻭﻣﻌﺎﺫ ﺑﻦ ﺟﺒﻞ – ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ – ﰒ ﺃﺟﺐ ﻋﻦ ﺍﻷﺳﺌﻠﺔ ﺍﻟﺘﺎﻟﻴﺔ ﻟﻪ:
ّ.أراد أن
M M7ذ إ Lا* &.لM
`> ') :ذ؟ *ل5 :ب ا* ،لz$ :ن ' :؟ *ل !n :ر
nل ا { L@nا ?@ Enو
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ل ر
ل ا #
.ر
ل ا { L@nا *لz$ :ن ' :؟ *ل :أ Gرأ
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َ
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ا '
د & a
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8Zد< ل اGKد & أه ً
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ﻼ ﻟﻪ.
ﺍﺗﺒﺎﻉ ﺍﻷﻫﻮﺍﺀ .ﻛﺜﺮﺓ ﺍﻷﺭﺍﺀ ﺍﳌﺘﻀﺎﺭﺑﺔ .ﺗﻌﺎﺭﺽ ﺍﻷﺭﺍﺀ ﻣﻊ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ .ﻳﺘﺼﺪ ﻟﻼﺟﺘﻬﺎﺩ ﻣﻦ ﻫﻢ ﻟﻴﺲ ﺃﻫ ﹰ
ا
^ال ا: * 0'Z
ﺻﻨﻒ ﺍﳊﺎﻻﺕ ﺍﻟﺘﺎﻟﻴﺔ ﻭﻓﻖ ﺍﳉﺪﻭﻝ ﺑﻮﺿﻊ ﺇﺷﺎﺭﺓ ) ( ﰲ ﺍﳌﻜﺎﻥ ﺍﳌﻨﺎﺳﺐ.
ا
^ال اا(:* -
-Uﺃﻜﻤل ﺍﻝﻤﺨﻁﻁ ﺍﻝﺘﺎﻝﻲ:
[ل اM>#Lد
١٥
ﺍﻟﺪﺭﺱ ﺍﻟﺮﺍﺑﻊ :ﺍﻟﺰﻭﺍﺝ ﻃﺮﻳﻖ ﺍﻻﺳﺘﻌﻔﺎﻑ "ﺳﻮﺭﺓ ﺍﻟﻨﻮﺭ ﺍﻵﻳﺎﺕ ) "( ٣٤- ٣٢
ا
^ال ا]ول:
Uﺍﺗ ﹸﻞ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﳝﺔ ﻭﺗﺪﺑﺮﻫﺎ ﰒ ﺃﺟﺐ ﻋﻦ ﺍﻷﺳﺌﻠﺔ ﺍﻟﺘﺎﻟﻴﺔ ﳍﺎ:
(٣٢) ٌ=&ِ2 #ِ 2ِpوَا #ُ 2nوَا َِ ٌ-
َدِ ُآ=ْ َوِإ!َ ِِ ْ=Pُ 9إنْ َ$ُ'$ُPا ُ? ََا َء ُ ْ =ُ ِ ِ eاْ ?َ ْ)!ِ #ُ 2n ) ِ!)ْ ِ ل اَ :@4 :وَأ ْ' ِ$ُOPا ا َْ ْ=Pُ ْ !ِ @َ!َXوَاَ &ِOِn,
ً&ْ Bا َو َُ $ُ4sه=َِْ ْ=ِ &ِ? ْ=8ُ ْ 2
ب ِ!َ ْtPَ 2َ!َ nأ َْ ُ' ُُ $ُ
4ِ َP?َ ْ=Pه=ْ ِإنْ َ ن ا ْ َِ َ8P ) َ ْ
ََ $ُe8
#ِ 2ِpوَاَ ِrn =ُ ُ &َ ِ eْ ُ @n8اْ ?َ ْ)!ِ #ُ 2n ن ِ'َ ًَP ُVو َ ) َ َ ِ
اَ ِrn
َِ >ِ ْ 8
َو ْ َ& ْ
)
ن اِ ِ ْ (َ ْ)!ِ #َ 2nإ ْآَا ِه ِ n
) َ?ِn w
ِ َ&Oة ا َ َ&'ْ vو َ!)ْ ُ ْv ِ Pه nض ا ْ َ
َ َ $ُe8َ
ْ 8َ ِ ً ,ا َ v Oن ََ 4 @َ2ا ْ ِ
ِ َeء ِإنْ َأ َردْ َِ!)ْ !َ ِل ا #ِ 2nاِrnي َُ َ4sآ=ْ َوَ ُِ Pْ 4هُ$ا َ? ََ ْ=Pُ 4ِ َ&8
) ) (٣٤ َ &ِ8n ُ 2ْ ِ ً y
َ ْ$2َBا ِ!)ْ َ ْ
َِ ْ=Pُ 2و َ!ِ ْ$ ) َ ) اَ ِrn ت َو َ! ََ !ِ ً2Z ت ُ! َ
{&َ ٍ
$ُ>Uرٌ َرِ&=ٌ )َ (٣٣وَ َْ َأ ْ' َ َْ إِ َ ْ& ٍُ َsَ ْ=P َ
U - ١اآ )! /8اCت ا Pا
( ا |>2ا 0'sاّال @2ا' 0ا:&4C
َ َ ُِVو َن ِ' :ًَPﻝﻡ ﺘﺘﻭﻓﺭ ﻝﺩﻴﻬﻡ ﺍﺴﺘﻁﺎﻋﺔ ﻝﻠﺯﻭﺍﺝ. َوَأ ْ' ِ$ُOPا :ﺯﻭﺠﻭﺍ.
U - ٢ﺃﻜﻤل ﺍﻝﻤﺨﻁﻁ ﺍﻝﺘﺎﻝﻲ:
وU= 3,9ج UZت اHواج
ا'[>'^ ا' < و cاbت ا ?
ﻕ ﺍﻻﺴﺘﻌﻔﺎﻑ ﺍﻝﺫﻱ ﺃﻤﺭ ﺍﷲ ﺘﻌﺎﻝﻰ ﺒﻪ؟ – ٣ﻤﻥ ﻻ ﻴﺴﺘﻁﻴﻊ ﺍﻝﺯﻭﺍﺝ ،ﻜﻴﻑ ﻴـُﺤ ﱢﻘ ﹸ
ﻁﺭﻕ ﺍﻻﺴﺘﻌﻔﺎﻑ:
-ﺍﻝﺼﺒﺭ ﺤﺘﻰ ﻴﻐﻨﻴ ﻪ ﺍﷲ ﻤﻥ ﻓﻀﻠﻪ - .ﺍﻻﻨﺸﻐﺎل ﺒﺄﻋﻤﺎل ﺍﻝﺨﻴﺭ -ﻗﺭﺍﺀﺓ ﺍﻝﻘﺭﺁﻥ ﻭﺍﻝﺼﻭﻡ ﻭﺍﻝﺼﻼﺓ ﻭﺍﻝﺫﻜﺭ -ﺍﻻﺒﺘﻌﺎﺩ ﻋﻥ
ﺃﺼﺩﻗﺎﺀ ﺍﻝﺴﻭﺀ ﻭﺃﻤﺎﻜﻨﻪ.
ﻑ ((؟
ﻥ (( ﻭﻗﻭﻝﻪ ﺘﻌﺎﻝﻰ )) :ﻭﻝﹾ ﻴﺴ ﹶﺘﻌِ ﻔ ِ
ﻅ ﹰﺔ ِﻝﻠﹾ ﻤ ﱠﺘﻘِﻴ
ﻋﹶU – ٤ﻤﺎ ﺍﻝﻌﻼﻗﺔ ﺒﻴﻥ ﻗﻭﻝﻪ ﺘﻌﺎﻝﻰ )) :ﻭ ﻤﻭِ
ﺍﻝﻌﻼﻗﺔ ﻫﻲ:
-ﺇﻥ ﺍﻝﻤﺘﻘﻴﻥ ﻫﻡ ﺍﻝﺫﻴﻥ ﻴﻤﻠﻜﻭﻥ ﺍﻝﻘﺩﺭﺓ ﻋﻠﻰ ﺍﻻﻝﺘﺯﺍﻡ ﺒﺨﻠﻕ ﺍﻝﻌﻔﺔ. -ﺍﻻﺴﺘﻌﻔﺎﻑ ﻋﻼﻤﺔ ﻤﻥ ﻋﻼﻤﺎﺕ ﺍﻝﺘﻘﻭﻯ.
ا
^ال ا:0'Z
Uﺘﺩﺒﺭ ﺍﻵﻴﺎﺕ ﺍﻝﻜﺭﻴﻤﺔ ﺜ ﻡ ﺃﺠﺏ ﻋﻥ ﺍﻷﺴﺌﻠﺔ ﺍﻝﺘﺎﻝﻴﺔ ﻝﻬﺎ:
(٣٢) ٌ=&ِ2 #ِ 2ِpوَا #ُ 2nوَا َِ ٌ-
َدِ ُآ=ْ َوِإ!َ ِِ ْ=Pُ 9إنْ َ$ُ'$ُPا ُ? ََا َء ُ ْ =ُ ِ ِ eاْ ?َ ْ)!ِ #ُ 2n ) ِ!)ْ ِ ل اَ :@4 :وَأ ْ' ِ$ُOPا ا َْ ْ=Pُ ْ !ِ @َ!َXوَاَ &ِOِn,
ً&ْ Bا َو َُ $ُ4sه=َِْ ْ=ِ &ِ? ْ=8ُ ْ 2
ب ِ!َ ْtPَ 2َ!َ nأ َْ ُ' ُُ $ُ
4ِ َP?َ ْ=Pه=ْ ِإنْ َ ن ا ْ َِ َ8P ) َ ْ
ََ $ُe8
#ِ 2ِpوَاَ ِrn
=ُ ُ &َ ِ eْ ُ @n8اْ ?َ ْ)!ِ #ُ 2n ن ِ'َ ًَP ُVو َ ) َ َ ِ
اَ ِrn
َِ >ِ ْ 8
َو ْ َ& ْ
)
ن اِ ِ ْ (َ ْ)!ِ #َ 2nإ ْآَا ِه ِ n
) َ?ِn w
ِ َ&Oة ا َ َ&'ْ vو َ!)ْ ُ ْv ِ Pه nض ا ْ َ
َ َ $ُe8َ
ْ 8َ ِ ً,ا َ v Oن ََ 4 @َ2ا ْ ِ
ِ َeء ِإنْ َأ َردْ َِ!)ْ !َلِ ا #ِ 2nاِrnي َُ َ4sآ=ْ َوَ ُِ Pْ 4هُ$ا َ? ََ ْ=Pُ ِ4َ&8
) ) (٣٤ َ &ِ8n ُ 2ْ ِ ً y
َ ْ$2َBا ِ!)ْ َ ْ
َِ ْ=Pُ 2و َ!ِ ْ$ ) َ ) اَ ِrn ت َو َ! ََ !ِ ً2Z ت ُ! َ
{&َ ٍ
$ُ>Uرٌ َرِ&=ٌ )َ (٣٣وَ َْ َأ ْ' َ َْ ِإ َ ْ& ٍُ َsَ ْ=P َ
U – ١ﻓﺴﺭ ﺍﻝﻤﻔﺭﺩﺍﺕ ﺍﻝﻘﺭﺁﻨﻴﺔ ﺍﻵﺘﻴﺔ:
– ا ْ َ :@َ!َXﺠﻤﻊ ﺃﻴﻡ ،ﻭﻫﻭ ﻤﻥ ﻝﻡ ﻴﺘﺯﻭﺝ ،ﺭﺠﻼ ﻜﺎﻥ ﺃﻭ ﺍﻤﺭﺃﺓ. :ﻴﺠﺘﻬﺩ ﻓﻲ ﺍﻝﻌﻔﺔ.
َِ >ِ ْ 8
َ -و ْ َ& ْ
- ٢ﻗﺎل ﺭﺴﻭل ﺍﷲ )):ﺜﻼﺜﺔﹲ ﺤﻕ ﻋﻠﻰ ﺍﷲ ﻋﻭﻨﻬﻡ :ﺍﻝﻤﺠﺎﻫﺩ ﻓﻲ ﺴﺒﻴل ﺍﷲ ،ﻭﺍﻝﻤﻜﺎﺘﺏ ﺍﻝﺫﻱ ﻴﺭﻴﺩ ﺍﻷﺩﺍﺀ ،ﻭﺍﻝﻨﺎﻜﺢ ﺍﻝﺫﻱ ﻴﺭﻴ ﺩ ﺍﻝﻌﻔﺎﻑ((
ﺃﻴﻥ ﺘﺠﺩ ﻤﻌﻨﻰ ﺍﻝﺤﺎﻝﺔ ﺍﻝﺘﻲ ﺘﺤﺘﻪ ﺨﻁ ﻓﻲ ﺍﻵﻴﺎﺕ ﺍﻝﻜﺭﻴﻤﺔ؟
.( #ِ 2ِ p
-ل ِ ) :@4إنْ َ$ُ'$ُPا ُ? ََا َء ُ ْ =ُ ِ ِ eاْ ?َ ْ)!ِ #ُ 2n
U– ٣ﺍﻜﺘﺏ ﺒﻴﻥ ﺍﻝﻘﻭﺴﻴﻥ ﺍﻝﺘﺼﻭﻴﺏ ﺍﻝﻤﻨﺎﺴﺏ ﻝﻤﺎ ﺘﺤﺘﻪ ﺨﻁ ﻓﻴﻤﺎ ﻴﺄﺘﻲ:
ﺍﻝﺘﺼﻭﻴﺏ ) :ﻴﻔﻴﺩ ﺍﻝﻨﺼﺢ ﻭﺍﻷﺭﺸﺎﺩ ( ﺍﻷﻤﺭ ﺍﻹﻝﻬﻲ ﻓﻲ ﻗﻭﻝﻪ ﺘﻌﺎﻝﻰ )) :ﻭَﺃﻨﹾ ِﻜﺤﻭﺍ ﺍﻝﹾ َﺄﻴﺎﻤﻰ (( ﻴﻔﻴﺩ ﺍﻝﻭﺠﻭﺏ
ﻋﻠﹶﻰ ﺍﻝﹾ ِﺒﻐﹶﺎ ِﺀ (( ﻴﻔﻴﺩ ﺍﻝﻜﺭﺍﻫﺔ ﺍﻝﺘﺼﻭﻴﺏ ) :ﻴﻔﻴﺩ ﺍﻝﺘﺤﺭﻴﻡ (
ﺍﻝﻨﻬﻲ ﻓﻲ ﻗﻭﻝﻪ ﺘﻌﺎﻝﻰ )) :ﻭﻝﹶﺎ ﹸﺘﻜﹾ ِﺭﻫﻭﺍ ﹶﻓ ﹶﺘﻴﺎ ِﺘ ﹸﻜﻡ
U – ٤ﺍﻜﺘﺏ ﺍﻝﺠﻤﻠﺔ ﺍﻝﻘﺭﺁﻨﻴﺔ ﺍﻝﺩﺍﻝﺔ ﺃﻨﻪ ﻤﻥ ﻭﺴﺎﺌل ﺍﻝﻌﻼﺝ ﻝﻤﺸﻜﻠﺔ ﺍﻝﺯﻭﺍﺝ ﻓﻲ ﺍﻝﻤﺠﺘﻤﻊ ﺍﻝﻤﺴﻠﻡ ﺃﻨﺸﻐﺎل ﺍﻝﺸﺎﺏ ﺒﺎﻝﻁﺎﻋﺎﺕ ﻭﺍﻝﺼﺒﺭ:
(( #ِ 2ِ p
=ُ ُ &َ ِ eْ ُ @n8اْ ?َ ْ)!ِ #ُ 2n
ن ِ'َ ًَP
ُVو َ
) َ َ ِ
اَ ِrn
َِ >ِ ْ 8
-ﻗﺎل ﺍﷲ ﺘﻌﺎﻝﻰَ )) :و ْ َ& ْ
١٦
ا
^ال ا:YZ
Uاأ اCت ا Pا =~ &8أ ) /ا] } 2ا-: &8
(٣٢) ٌ=&ِ2 #ِ 2ِpوَا #ُ 2nوَا َِ ٌ-
َدِ ُآ=ْ َوِإ!َ ِِ ْ=Pُ 9إنْ َ$ُ'$ُPا ُ? ََا َء ُ ْ =ُ ِ ِ eاْ ?َ ْ)!ِ #ُ 2n ) ِ!)ْ ِ ل اَ :@4 :وَأ ْ' ِ$ُOPا ا َْ ْ=Pُ ْ !ِ @َ!َXوَاَ &ِOِn,
ً&ْ Bا َو َُ $ُ4sه=َِْ ْ=ِ &ِ? ْ=8ُ ْ 2
ب ِ!َ ْtPَ 2َ!َ nأ َْ ُ' ُُ $ُ
4ِ َP?َ ْ=Pه=ْ ِإنْ َ ن ا ْ َِ َ8P ) َ ْ
ََ $ُe8
#ِ 2ِpوَاَ ِrn
=ُ ُ &َ ِ eْ ُ @n8اْ ?َ ْ)!ِ #ُ 2n ن ِ'َ ًَP ُVو َ ) َ َ ِ
اَ ِrn
َِ >ِ ْ 8
َو ْ َ& ْ
)
ن اِ ِ ْ (َ ْ)!ِ #َ 2nإ ْآَا ِه ِ n
) َ?ِn w
ِ َ&Oة ا َ َ&'ْ vو َ!)ْ ُ ْv ِ Pه nض ا ْ َ
َ َ $ُe8َ
ْ 8َ ِ ً ,ا َ v Oن ََ 4 @َ2ا ْ ِ
ِ َeء ِإنْ َأ َردْ َِ!)ْ !َ ِل ا #ِ 2nاِrnي َُ َ4sآ=ْ َوَ ُِ Pْ 4هُ$ا َ? ََ ْ=Pُ 4ِ َ&8
) ) (٣٤ َ &ِ8n ُ 2ْ ِ ً y
َ ْ$2َBا ِ!)ْ َ ْ
َِ ْ=Pُ 2و َ!ِ ْ$ ) َ ) اَ ِrn ت َو َ! ََ !ِ ً2Z ت ُ! َ
{&َ ٍ
$ُ>Uرٌ َرِ&=ٌ )َ (٣٣وَ َْ َأ ْ' َ َْ إِ َ ْ& ٍُ َsَ ْ=P َ
U – ١ﻀﻊ ﺭﻗﻢ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻣﻦ ﺍﻤﻮﻋﺔ ) ﺃ ( ﺃﻣﺎﻡ ﻣﺎ ﻳﻨﺎﺳﺒﻪ ﻣﻦ ﻣﻌﲏ ﻣﻦ ﺍﻤﻮﻋﺔ ) ﺏ (.
ﺠﻤﻊ ﺃﻴﻡ ،ﻭﻫﻭ ﻤﻥ ﻝﻡ ﻴﺘﺯﻭﺝ ،ﺭﺠﻼ ﻜﺎﻥ ﺃﻭ ﺍﻤﺭﺃﺓ. ٢ َ?ُ $ُ 4ِ َPه=ْ ٣
ﺯﻭﺠﻭﺍ. ١
ا`ء
7= {
XOا - :eA0rAﺍﻨﺘﺸﺎﺭ ﺍﻝﺭﺫﺍﺌل . ﻤﻌﻨﺎﻩ :ﻫﻭ ﺍﻝﺯﻨﻰ ﺒﺄﺠﺭﺓ ﻴﺩﺍﺭ ﻤﻥ ﺨﻼل ﺸﺒﻜﺔ
:6AKام
– ﺘﻔﺸﻲ ﺍﻷﻤﺭﺍﺽ ﺍﻝﺨﻁﻴﺭﺓ – ﻴﺘﺭﺃﺴﻬﺎ ﺃﺤﺩ ﺍﻝﻤﺠﺭﻤﻴﻥ.
ﻀﻴﺎﻉ ﺍﻝﻨﺴﺏ – ﺘﻔﻜﻙ ﺍﻝﻤﺠﺘﻤﻊ.
– ﻜﺜﺭﺓ ﺍﻝﺠﺭﺍﺌﻡ. ﻋﺒﺎ ِﺩ ﹸﻜﻡ ﻭِﺇﻤﺎ ِﺌ ﹸﻜﻡ ﺘﻔﻴﺩ ﺍﻵﻴﺔ ﻤﻌﻨﻴﻴﻥ ﻝﻠﺼﻼﺡ:
ﻥ ِﻤﻥِ
- ٣ﻗﺎل ﺍﷲ ﺘﻌﺎﻝﻰ :ﻭﺍﻝﺼﺎِﻝﺤِﻴ
– ﻤﻌﻨﻴﺎ ﺍﻝﺼﻼﺡ:
ﻲ - .ﺼﻼﺡ ﺍﻝﺩﻴﻥ ﻭﺍﻝﺨﻠﻕ .
-ﺍﻝﻤﺅﻫﻠﻴﻥ ﻝﻠﺯﻭﺍﺝ ،ﻨﻔﺴﻴﹰﺎ ﻭﺠﺴﻤ
– ٤ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃَ :وَأ ْ' ِ$ُOPا ا َْ ْ=Pُ ْ !ِ @َ!َXا]! ا$ارد ? 0ا Cا %* Pت !8دة &
&4 &2 /$8أ! اواج
-ﺍﻝﻤﺅﺴﺴﺎﺕ ﺍﻝﻤﺠﺘﻤﻌﻴﺔ. -ﺍﻷﺒﺎﺀ. -ﻭﻝﻲ ﺍﻷﻤﺭ. Uأذآ أ~:! )&8
ا
^ال اا(: -
Uﺍﺗ ﹸﻞ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﳝﺔ ﻭﺗﺪﺑﺮﻫﺎ ﰒ ﺃﺟﺐ ﻋﻦ ﺍﻷﺳﺌﻠﺔ ﺍﻟﺘﺎﻟﻴﺔ ﳍﺎ:
(٣٢) ٌ=&ِ2 #ِ 2ِpوَا #ُ 2nوَا َِ ٌ-
َ ِد ُآ=ْ َوِإ!َ ِِ ْ=Pُ 9إنْ َ$ُ'$ُPا ُ? ََا َء ُ ْ =ُ ِ ِ eاْ ?َ ْ)!ِ #ُ 2n ) ِ!)ْ ِ ل اَ :@4 :وَأ ْ' ِ$ُOPا ا َْ ْ=Pُ ْ!ِ @َ!َXوَاَ &ِOِn,
ً&ْ Bا َو َُ $ُ4sه=َِْ ْ=ِ &ِ? ْ=8ُ ْ 2
ب ِ!َ ْtPَ 2َ!َ nأ َْ ُ' ُُ $ُ
4ِ َP?َ ْ=Pه=ْ ِإنْ َ ن ا ْ َِ َ8P ) َ ْ
ََ $ُe8
#ِ 2ِpوَاَ ِrn
=ُ ُ &َ ِ ْeُ @n8اْ ?َ ْ)!ِ #ُ 2n ن ِ'َ ًَP ُVو َ ) َ َ ِ
اَ ِrn
َو ْ َ&
ْ َِ >ِ ْ 8
)
ن اِ ِ ْ (َ ْ)!ِ #َ 2nإ ْآَا ِه ِ n
) َ?ِn w
ِ َ&Oة ا َ َ&'ْ vو َ!)ْ ُ ْv ِ Pه nض ا ْ َ
َ َ $ُe8َ
ْ 8َ ِ ً,ا َ v Oن ََ 4 @َ2ا ْ ِ
ِ َeء ِإنْ َأ َردْ َِ!)ْ !َ ِل ا #ِ 2nاِrnي َُ َ4sآ=ْ َوَ ُِ Pْ 4هُ$ا ?َ ََ ْ=Pُ 4ِ َ&8
) ) (٣٤ َ &ِ8n ُ 2ْ ِ ً y
َ ْ$2َBا ِ!)ْ َ ْ
َِ ْ=Pُ 2و َ!ِ ْ$ ) َ ) اَ ِrn ت َو َ! ََ !ِ ً2Z ت ُ! َ
{&َ ٍ
$ُ>Uرٌ َرِ&=ٌ )َ (٣٣وَ َْ َأ ْ' َ َْ ِإ َ ْ& ٍُ َsَ ْ=P َ
U – ١ﺍﺨﺘﺭ ﺍﻝﻠﻔﻅ ﺍﻝﻘﺭﺁﻨﻲ ﻤﻥ ﺒﻴﻥ ﺍﻝﻘﻭﺴﻴﻥ ﻭﻀﻌﻪ ﻓﻲ ﺍﻝﻤﻜﺎﻥ ﺍﻝﻤﻨﺎﺴﺏ ﻤﻥ ﺍﻝﺠﺩﻭل ﺍﻵﺘﻲ:
ن ِ'ُ $ُ
4ِ َP?َ ،ًَPه=ْ (
ُVو َ
ِ َ َ ، ) َوَأ ْ' ِ$ُOPا ،ا ْ ََ ،@َ!َXو ْ َ& ْ
َِ >ِ ْ 8
ن ِ'ًَP
ُVو َ
َ َ ِ ا َْ@َ!َX َوَأ ْ' ِ$ُOPا َ?ُ $ُ
4ِ َPه=ْ ﺍﻝﻠﻔﻅ ﺍﻝﻘﺭﺁﻨﻲ
١٧
– ٢ﻗﺎل ﺘﻌﺎﻝﻰَ ) :وَ ُِ Pْ 4هُ$ا َ? َ @َ2َ ْ=Pُ 4ِ َ&8ا ْ ِ
ِ َeء (
ﻜﺎﻥ ﺘﺤﺭﻴﻡ ﺍﻹﺴﻼﻡ ﻝﻠﺒﻐﺎﺀ ﻭﺴﻴﻠﺔ ﻫﺎﻤﺔ ﻝﺘﺤﺭﻴﺭ ﺍﻹﻴﻤﺎﺀ ﻤﻥ ﺍﻝﺭﻕ ،ﻭﺍﻝﺘﺸﺠﻴﻊ ﻋﻠﻰ ﺍﻝﺯﻭﺍﺝ ،ﻭﻀﺢ ﻫﺫﻩ ﺍﻝﻌﺒﺎﺭﺓ
-ﻷﻥ ﺍﻝﺒﻐﺎﺀ ﻜﺎﻥ ﻭﺴﻴﻠﺔ ﻝﻠﻜﺴﺏ ﻭﻗﻀﺎﺀ ﺍﻝﺭﻏﺒﺔ ﻓﻠﻤﺎ ﺤﺭﻤﻪ ﺍﻹﺴﻼﻡ ﺤﺭﺭﺕ ﺍﻹﻤﺎﺀ ﺒﺎﻝﻤﻜﺎﺘﺒﺔ ،ﻭﻨﺩﻓﻊ ﺍﻝﺭﺠﺎل
ﻝﻠﺯﻭﺍﺝ ﻝﻌﺩﻡ ﻭﺠﻭﺩ ﻤﺎ ﻴﻠﺒﻲ ﺭﻏﺎﺒﺘﻬﻡ ﻋﻥ ﻁﺭﻴﻕ ﺍﻝﺒﻐﺎﺀ.
-ﻜﺎﻨﺕ ﺍﻹﻤﺎﺀ ﻫﻥ ﺍﻝﻼﺘﻲ ﻴﻤﺎﺭﺴﻥ ﺍﻝﺒﻐﺎﺀ ،ﻓﻲ ﺍﻝﻐﺎﻝﺏ،ﻓﻠﻤﺎ ﺤﺭﻡ ﺍﻹﺴﻼﻡ ﺍﻝﺒﻐﺎﺀ ،ﻭﺸﺠﻊ ﻋﻠﻰ ﺍﻝﺯﻭﺍﺝ ،ﺃﺩﻯ ﺇﻝﻰ
ﺘﺸﺠﻴﻊ ﺍﻝﺴﺎﺩﺓ ﻝﺘﺤﺭﻴﺭ ﺍﻹﻤﺎﺀ ﻝﻴﺘﺯﻭﺠﻥ ،ﺃﻭ ﻴﺘﺯﻭﺠﻭﺍ ﻤﻨﻬﻥ.
U – ٣ﺍﺴﺘﻨﺘﺞ ﺍﻝﻭﺠﻭﻩ ﺍﻝﺘﻲ ﻴﺤﻤﻠﻬﺎ ﻗﻭل ﺍﷲ ﺘﻌﺎﻝﻰُVِ َ َ ) :و َن ِ':( ًَP
-ﻻ ﻴﺠﺩﻭﻥ ﺍﻝﻘﺩﺭﺓ ﺍﻝﻤﺎﻝﻴﺔ ﺍﻝﺘﻲ ﻴﺤﺘﺎﺠﻭﻨﻬﺎ ﻝﻠﺯﻭﺍﺝ -.ﻻ ﻴﺠﺩﻭﻥ ﺍﻝﺯﻭﺠﺔ ﺍﻝﻤﻨﺎﺴﺒﺔ -.ﺍﻤﺘﻨﺎﻉ ﺃﻭﻝﻴﺎﺅﻡ ﻭﺃﺴﻴﺎﺩﻫﻡ
ﻋﻥ ﺘﺯﻭﻴﺠﻬﻡ.
U – ٤ﺍﻜﺘﺏ ﺍﻝﺠﻤﻠﺔ ﺍﻝﻘﺭﺁﻨﻴﺔ ﺍﻝﺘﻲ ﺘﺩل ﻋﻠﻰ ﺃﻥ ﺍﻝﻤﺭﺃﺓ ﻤﻔﻁﻭﺭﺓ ﺃﻥ ﺘﻜﻭﻥ ﺯﻭﺠﺔ ﻭﺃﻤﹰﺎ ﺼﺎﻝﺤ ﹰﺔ ﻋﻔﻴﻔﺔ.
ﺼﻨﹰﺎ( ...
ﺤ
ﻥ ﹶﺘ
ﻋﻠﹶﻰ ﺍﻝﹾ ِﺒﻐﹶﺎ ِﺀ ِﺇﻥَ ﺃ ﺭﺩ
-ﻗﺎل ﺍﷲ ﺘﻌﺎﻝﻰ ) .......ﻭﻝﹶﺎ ﹸﺘﻜﹾ ِﺭﻫﻭﺍ ﹶﻓﺘﹶﻴﺎ ِﺘ ﹸﻜﻡ
ا
^ال ا: h!i
Uﺍﻗﺮﺃ اCت ا Pا =~ &8أ ) /ا] } 2ا-: &8
ٌ=&ِ2 #ِ 2ِ pوَا #ُ 2nوَا َِ ٌ-
َدِ ُآ=ْ َوِإ!َ ِِ ْ=Pُ 9إنْ َ$ُ'$ُPا ُ? ََا َء ُ ْ =ُ ِ ِ eاْ ?َ ْ)!ِ #ُ 2n ) ِ!)ْ ِ ل اَ :@4 :وَأ ْ' ِ$ُOPا ا ْ َ ْ=Pُ ْ !ِ @َ!َXوَاَ &ِOِ n,
ِْ=8ُ ْ 2ب ِ!َ ْtPَ َ2!َ nأ َْ ُ' ُُ $ُ
4ِ َP?َ ْ=Pه=ْ ِإنْ َ ن ا ْ َِ َ8P
) َ ْ
ََ $ُe8
#ِ 2ِ pوَاَ ِrn =ُ ُ &َ ِ eْ ُ @n8اْ ?َ ْ)!ِ #ُ 2n
ن ِ'َ ًَP ُVو َ ) َ َ ِ اَ ِrn
َِ >ِ ْ 8
)َ (٣٢و ْ َ& ْ
ِ َ&Oة ا َ َ&'ْ vو َ!)ْض ا ْ َ
َ َ$ُe8َ
ْ 8َ ِ ً,ا َن َv َO4 @َ2ا ْ ِ
ِ َeء ِإنْ َأ َردْ َ ً&ْ Bا َو َ$ُ4sهُ=ْ ِ!)ْ !َ ِل ا #ِ 2nاِrnي َُ َ4sآ=ْ َوَ ُِ Pْ 4هُ$ا َ? ََ ْ=Pُ 4ِ َ&8 ?ِ& ِ=ْ َ
ً yَْ$2َBا ِ!)ْ َ ْ
َِ ْ=Pُ 2و َ!ِ ْ$) َ) اَ ِrn ت َو َ! ََ !ِ ً2Z ت ُ! َ
{&َ ٍ
$ُ>Uرٌ َرِ&=ٌ )َ (٣٣وَ َْ أَ ْ' َ َْ ِإَ ْ& ٍُ َsَ ْ=P ) َن اِ ِ ْ (َ ْ)!ِ #َ 2nإ ْآَا ِه ِ n ) َ? ِn w ُ ْv ِ Pه n
) ) (٣٤ ِ َْ &ِ8n ُ 2
U - ١ﺻﻞ ( )&( iا>دة !) $رة ا$ر و!
!) !@؟
ﱂ ﺗﺘﻮﻓﺮ ﻟﺪﻳﻬﻢ ﺍﺳﺘﻄﺎﻋﺔ ﻟﻠﺰﻭﺍﺝ. َوَأ ْ( ُِXZا
ﺯﻭﺟﻮﺍ. V
َ> ْ ِِ 1
َو ْ َ ْ
ﻼ ﻛﺎﻥ ﺃﻭ
ﲨﻊ ﺃﻳﻢ ،ﻭﻫﻮ ﻣﻦ ﻻ ﺯﻭﺝ ﻟﻪ ﺭﺟ ﹰ
ن ِ(ً]َZ
[ُ5و َ
َ َ ِ
ﺍﻣﺮﺃﺓ.
ﳚﺘﻬﺪ ﰲ ﺍﻟﻌﻔﺔ.
– ٢ﻤﻥ ﻤﻘﺎﺼﺩ ﺍﻝﺸﺭﻴﻌﺔ ﺤﻔﻅ ﺍﻝﻨﺴل ،ﻋﺩﺩ ﺍﻝﻭﺴﺎﺌل ﺍﻝﺘﻲ ﺘﻀﻤﻨﺘﻪ ﺍﻵﻴﺎﺕ ﻝﺘﺤﻘﻴﻕ ﻫﺫﺍ ﺍﻝﻤﻘﺼﺩ.
-ﺃﻤﺭ ﻋﻠﻰ ﺴﺒﻴل ﺍﻝﻨﺼﺢ ﻭﺍﻹﺭﺸﺎﺩ ﺍﻝﻤﺠﺘﻤﻊ ﺍﻝﻤﺴﻠﻡ ﺒﺘﺯﻭﻴﺞ ﻤﻥ ﻻﺯﻭﺝ ﻝﻪ.
-ﺃﻤﺭ ﻤﻥ ﻻﻴﻤﻠﻜﻭﻥ ﺍﻝﻘﺩﺭﺓ ﻋﻠﻰ ﺍﻝﺯﻭﺍﺝ ﺒﺎﻻﺴﺘﻌﻔﺎﻑ.
-ﻨﻬﻲ ﺍﻹﺴﻼﻡ ﻋﻥ ﺍﻝﺒﻐﺎﺀ ﻭﺍﻝﺯﻨﻰ.
ﺼﻨﹰﺎ.
ﺤ ﻥ ﹶﺘ ﻋﻠﹶﻰ ﺍﻝﹾ ِﺒﻐﹶﺎ ِﺀ ِﺇﻥَ ﺃ ﺭﺩ
-٣ﻤﺎ ﺴﺒﺏ ﻨﺯﻭل ﻗﻭﻝﻪ ﺘﻌﺎﻝﻰ :ﻭﻝﹶﺎ ﹸﺘﻜﹾ ِﺭﻫﻭﺍ ﹶﻓ ﹶﺘﻴﺎ ِﺘ ﹸﻜﻡ
ﻲ ﺍﺒﻥ ﺴﻠﻭل ﻜﺎﻥ ﻴﻜﺭﻫﻬﻤﺎ ﻋﻠﻰ ﺍﻝﺯﻨﻰ ﻓﺸﻜﺘﺎ ﺫﻝﻙ ﺇﻝﻰ ﻋﻥ ﺠﺎﺒﺭ – ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ – ﺃﻥ ﺠﺎﺭﻴﺘﻥ ﻝﻌﺒﺩ ﺍﷲ ﺒﻥ ُﺃ ﺒ
ﺼ ﹰﻨﺎ.
ﺤ
ﻥ ﹶﺘ
ﻋﻠﹶﻰ ﺍﻝﹾ ِﺒﻐﹶﺎ ِﺀ ِﺇﻥَ ﺃ ﺭﺩ ﺍﻝﻨﺒﻲ ﻓﺄﻨﺯل ﺍﷲ ﻋ ﺯ ﻭﺠ ّل ﻫﺫﻩ ﺍﻵﻴﺔ :ﻭﻝﹶﺎ ﹸﺘﻜﹾ ِﺭﻫﻭﺍ ﹶﻓ ﹶﺘﻴﺎ ِﺘ ﹸﻜﻡ
١٨
ا
^ال ا
دس:
Uﺍﺗ ﹸﻞ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﳝﺔ ﻭﺗﺪﺑﺮﻫﺎ ﰒ ﺃﺟﺐ ﻋﻦ ﺍﻷﺳﺌﻠﺔ ﺍﻟﺘﺎﻟﻴﺔ ﳍﺎ:
ٌ=&ِ2 #ِ 2ِ pوَا #ُ 2nوَا َِ ٌ-
َ ِد ُآ=ْ َوِإ!َ ِِ ْ=Pُ 9إنْ َ$ُ'$ُPا ُ? ََا َء ُ ْ =ُ ِ ِ eاْ ?َ ْ)!ِ #ُ 2n ) ِ!)ْ ِ ل اَ :@4 :وَأ ْ' ِ$ُOPا ا ْ َ ْ=Pُ ْ !ِ @َ!َXوَاَ &ِOِn,
ِْ=8ُ ْ 2ب ِ!َ ْtPَ َ2!َ nأ َْ ُ' ُُ $ُ
4ِ َP?َ ْ=Pه=ْ ِإنْ َ ن ا ْ َِ َ8P
) َ ْ
ََ $ُe8
#ِ 2ِ pوَاَ ِrn =ُ ُ &َ ِ eْ ُ @n8اْ ?َ ْ)!ِ #ُ 2n
ن ِ'َ ًَP ُVو َ ) َ َ ِ اَ ِrn
َِ >ِ ْ 8
)َ (٣٢و ْ َ& ْ
ِ َ&Oة ا َ َ&'ْ vو َ!)ْض ا ْ َ
َ َ$ُe8َ
ْ 8َ ِ ً,ا َ v O ن ََ 4 @َ2ا ْ ِ
ِ َeء ِإنْ َأ َردْ َ ً&ْ Bا َو َُ $ُ4sه=ْ ِ!)ْ !َ ِل ا #ِ 2nاِrnي َُ َ4sآ=ْ َوَ ُِ Pْ 4هُ$ا َ? ََ ْ=Pُ 4ِ َ&8 ?ِ& ِ=ْ َ
ً yَْ$2َBا ِ!)ْ َ ْ
َِ ْ=Pُ 2و َ!ِ ْ$) َ) اَ ِrn ت َو َ! ََ !ِ ً2Z ت ُ! َ
{&َ ٍ
$ُ>Uرٌ َرِ&=ٌ )َ (٣٣وَ َْ َأ ْ' َ َْ ِإَ ْ& ٍُ َsَ ْ=P ) َن اِ ِ ْ (َ ْ)!ِ #َ 2nإ ْآَا ِه ِ n ) َ? ِn w ُ ْv ِ Pه n
) ) (٣٤ ِ َْ &ِ8n ُ 2
-Uﻀﻊ ﺩﺍﺌﺭﺓ ﺤﻭل ﺭﻤﺯ ﺍﻹﺠﺎﺒﺔ ﺍﻝﺼﺤﻴﺤﺔ ﻝﻤﻘﺩﻤﺔ ﺍﻝﺴﺅﺍل:
ﻤﻌﻨﻰ ﻜﻠﻤﺔ ) ﺍﻝﺒﻐﺎﺀ (:
– ﺍﻝﻠﻭﺍﻁ. – ﺍﻝﺸﺫﻭﺫ ﺍﻝﺠﻨﺴﻲ. -ﺍﻝﺯﻨﻰ ﺒﺄﺠﺭ.
ﻤﻌﻨﻰ ﺍﻝﺠﻤﻠﺔ ﺍﻝﻘﺭﺁﻨﻴﺔُVِ َ َ ):و َن ِ':( ًَP
– ﻻ ﻴﺭﻏﺒﻭﻥ ﺒﺎﻝﺯﻭﺍﺝ. – ﻝﻡ ﺘﺘﻭﻓﺭ ﻝﺩﻴﻬﻡ ﺍﺴﺘﻁﺎﻋﺔ ﺍﻝﺯﻭﺍﺝ. -ﻝﻡ ﻴﺠﺩﻭﺍ ﺯﻭﺠﺎﺕ.
ﻨﺯل ﻗﻭل ﺍﷲ ﺘﻌﺎﻝﻰَ ) :وَ ُِ Pْ 4هُ$ا َ? َ @َ2َ ْ=Pُ 4ِ َ&8ا ْ ِ
ِ َeء ( ﻓﻲ ﺤﻕ:
– ﻋﺒﺩ ﺍﷲ ﺒﻥ ﺃﺒﻲ ﺒﻥ ﺴﻠﻭل. – ﺍﻝﻭﻝﻴﺩ ﺒﻥ ﺍﻝﻤﻐﻴﺭﺓ. -ﺃﺒﻭ ﻝﻬﺏ.
ﺍﻻﺴﺘﻌﻔﺎﻑ
ﺘﺤﺭﻴﻡ ﺍﻝﺒﻐﺎﺀ ﺘﺯﻭﻴﺞ ﺍﻷﻴﺎﻤﻰ
ﺨﻁﻭﺭﺓ ﺍﻝﺒﻐﺎﺀ ﻋﻠﻰ ﺍﻝﻤﺠﺘﻤﻊ -ﺍﻨﺘﺸﺎﺭ ﺍﻝﺭﺫﺍﺌل . ﺍﻷﻴﺎﻤﻰ :ﺠﻤﻊ ﺃﻴﻡ ،ﻭﻫﻭ ﻤﻥ ﻻ ﺯﻭﺝ ﻝﻪ
ﺘﻔﺸﻲ ﺍﻷﻤﺭﺍﺽ ﺍﻝﺨﻁﻴﺭﺓ – ﻀﻴﺎﻉ ﺍﻝﻨﺴﺏ – ﺘﻔﻜﻙ ﻼ ﻜﺎﻥ ﺃﻭ
ﺭﺠ ﹰ
ﺍﻝﻤﺠﺘﻤﻊ – .ﻜﺜﺭﺓ ﺍﻝﺠﺭﺍﺌﻡ. ﺍﻤﺭﺃﺓ..ﻫﻡ........................................:
ﻴﻁﺎﻝﺏ ﺒﻪ ﻤﻥ :ﺍﻝﺫﻴﻥ ﻻ ﻴﻤﻠﻜﻭﻥ ﺍﻝﻘﺩﺭﺍﺕ ﺍﻝﻤﺎﺩﻴﺔ ﻋﻠﻰ ﻴﻜﻭﻥ ﺒـ -ﺒﺎﻝﺼﺒﺭ ﺤﺘﻰ ﻴﻐﻨﻴ ﻪ ﺍﷲ ﻤﻥ ﻓﻀﻠﻪ- .
ﺍﻝﺯﻭﺍﺝ ﺍﻻﻨﺸﻐﺎل ﺒﺄﻋﻤﺎل ﺍﻝﺨﻴﺭ -ﻗﺭﺍﺀﺓ ﺍﻝﻘﺭﺁﻥ ﻭﺍﻝﺼﻭﻡ
ﻭﺍﻝﺼﻼﺓ ﻭﺍﻝﺫﻜﺭ -ﺍﻻﺒﺘﻌﺎﺩ ﻋﻥ ﺃﺼﺩﻗﺎﺀ ﺍﻝﺴﻭﺀ
ﻭﺃﻤﺎﻜﻨﻪ.
١٩
ﺍﻝﺩﺭﺱ ﺍﻝﺨﺎﻤﺱ :ﺍﻝﻤﻨﻬﺞ ﺍﻝﻘﺭﺁﻨﻲ ﻓﻲ ﻤﺤﺎﺠﺔ ﺍﻝﻤﺸﺭﻜﻴﻥ
ا
^ال ا]ول:
ﺍﺘﺨﺫ ﺍﻝﻘﺭﺁﻥ ﻤﺴﺎﻝﻙ ﻋﺩﺓ ﻓﻲ ﻤﻌﺎﻝﺠﺔ ﺍﻝﻤﺸﺭﻜﻴﻥU ،ﺍﺫﻜﺭ ﺍﺜﻨﻴﻥ ﻤﻨﻬﺎ.
ﻝﻠﻤﻨﻬﺞ ﺍﻝﻘﺭﺁﻨﻲ ﻓﻲ ﻤﺤﺎﻭﺭﺓ ﺍﻝﻤﺸﺭﻜﻴﻥ ﻤﺴﺎﻝﻙ ﻋﺩﺓU .ﺃﻜﺘﺏ ﺜﻼﺜﺔ ﻤﻨﻬﺎ؟
ﺍﻝﻤﺴﻠﻙ ﺍﻹﺩﺭﺍﻜﻲ ﺍﻝﺤﺴﻲ .ﺍﻝﻤﺴﻠﻙ ﺍﻝﻌﻘﻠﻲ ﺍﻝﺒﺭﻫﺎﻨﻲ .ﻤﺴﻠﻙ ﺍﻝﺘﻨﺩﻴﺩ ﻭ ﺍﻝﺘﺤﺩﻱ.
ا
^ال ا:0'Z
-. -Uإ<رة )( ﺃﻤﺎﻡ ﺍﻝﻌﺒﺎﺭﺓ ﺍﻝﺼﺤﻴﺤﺔ ،ﻭﺇﺸﺎﺭﺓ )( ﺃﻤﺎﻡ ﺍﻝﻌﺒﺎﺭﺓ ﻏﻴﺭ ﺍﻝﺼﺤﻴﺤﺔ ﻤﻤﺎ ﻴﻠﻲ:
)( ﺍﻝﻤﺴﻠﻙ ﺍﻝﻌﻘﻠﻲ ﺍﻝﺒﺭﻫﺎﻨﻲ ﻓﻲ ﺍﻝﻤﻨﻬﺞ ﺍﻝﻘﺭﺁﻨﻲ ﻓﻲ ﻤﺤﺎﺠﺔ ﺍﻝﻤﺸﺭﻜﻴﻥ ﻴﻘﻭﻡ ﻋﻠﻰ ﺍﻝﻤﺴﻠﻤﺎﺕ ﻭﺍﻝﺒﺩﻫﻴﺎﺕ ﺍﻝﻌﻘﻠﻴﺔ.
)( ﻤﺴﻠﻙ ﺍﻝﺘﻨﺩﻴﺩ ﻭﺍﻝﺘﺤﺩﻱ ﻓﻲ ﺍﻝﻤﻨﻬﺞ ﺍﻝﻘﺭﺁﻨﻲ ﻓﻲ ﻤﺤﺎﺠﺔ ﺍﻝﻤﺸﺭﻜﻴﻥ ﻴﻘﻭﻡ ﻋﻠﻰ ﺍﻻﺴﺘﺩﻻل ﺒﺎﻝﻤﻅﺎﻫﺭ ﺍﻝﻜﻭﻨﻴﺔ.
)( ﺍﻝﻤﺴﻠﻙ ﺍﻹﺩﺭﺍﻜﻲ ﺍﻝﺤﺴﻲ ﻓﻲ ﺍﻝﻤﻨﻬﺞ ﺍﻝﻘﺭﺁﻨﻲ ﻓﻲ ﻤﺤﺎﺠﺔ ﺍﻝﻤﺸﺭﻜﻴﻥ ﻴﻘﻭﻡ ﻋﻠﻰ ﺍﻻﺴﺘﺩﻻل ﺒﺎﻝﻤﻅﺎﻫﺭ ﺍﻝﻜﻭﻨﻴﺔ.
)( ﻤﺴﻠﻙ ﺍﻻﺴﺘﻨﺘﺎﺝ ﺍﻝﻌﻘﻠﻲ ﻴﻘﻭﻡ ﻓﻘﻁ ﻋﻠﻰ ﺍﻻﺴﺘﺩﻻل ﻭﺍﻝﺘﺤﻠﻴل.
)( ﻤﺴﻠﻙ ﺍﻝﺘﺤﺩﻱ ﻓﻲ ﺍﻝﻘﺭﺁﻥ ﻴﻅﻬﺭ ﻋﺠﺯ ﺍﻵﻝﻬﺔ ﺍﻝﻤﺯﻋﻭﻤﺔ.
)( ﻴﻘﻭﻡ ﻤﺴﻠﻙ ﺍﻻﺴﺘﻨﺘﺎﺝ ﺍﻝﻌﻘﻠﻲ ﻋﻠﻰ ﺍﻻﺴﺘﺩﻻل ﻭﺍﻝﺘﺤﻠﻴل ﻭﺍﻝﺘﺭﻜﻴﺏ ﻝﻠﻭﺼﻭل ﺇﻝﻰ ﺍﻝﻌﻠﻡ ﺍﻝﻴﻘﻴﻨﻲ.
ا
^ال ا:YZ
Uﺍﺨﺘﺭ ﻤﻤﺎ ﺒﻴﻥ ﺍﻝﻘﻭﺴﻴﻥ ﺍﻝﻌﺒﺎﺭﺓ ﺍﻝﻤﻨﺎﺴﺒﺔ ﻭﻀﻌﻪ ﻓﻲ ﺍﻝﻔﺭﺍﻍ ﺍﻝﻤﻨﺎﺴﺏ ﻝﻬﺎ:
) ﺍﻝﻤﻅﺎﻫﺭ ﺍﻝﻜﻭﻨﻴﺔ ،ﺍﻝﻨﻅﺎﻡ ﺍﻝﻜﻭﻨﻲ ،ﺍﻻﺴﺘﻨﺘﺎﺝ ﺍﻝﻌﻘﻠﻲ ،ﺍﻝﻌﺩﻡ ﺃﻭﺠﺩﻫﻡ ،ﻋﺠﺯ ﺍﻵﻝﻬﺔ ﺍﻝﻤﺯﻋﻭﻤﺔ ،ﺍﻝﻤﺴﻠﻤﺎﺕ ﺍﻝﻌﻘﻠﻴﺔ (
ﺍﻝﻤﺴﻠﻙ ﺍﻹﺩﺭﺍﻜﻲ ﺍﻝﺤﺴﻲ ﻤﻥ ﺨﻼل :ﺍﻝﻤﻅﺎﻫﺭ ﺍﻝﻜﻭﻨﻴﺔ.
ﻥ ﺽ ﺒل ﻻ ﻴﻭ ِﻗﻨﹸﻭ ﺕ ﻭﺍ َﻷﺭ ﺴ ﻤﻭﺍ ِﺨﹶﻠﻘﹸﻭﺍ ﺍﻝ ﻥ * َﺃﻡ ﹶﺸﻲٍ ﺀ َﺃﻡ ﻫﻡ ﺍﻝﹾﺨﹶﺎِﻝﻘﹸﻭ ﻏﻴِ ﺭ ﹶ
ﻗﺎل ﺍﷲ ﺘﻌﺎﻝﻰَ :ﺃﻡ ﺨﹸ ِﻠﻘﹸﻭﺍ ِﻤﻥ ﹶ
ﺍﻝﻤﺴﻠﻙ ﺍﻝﺫﻱ ﺘﻘﻭﻡ ﻋﻠﻴﻪ ﺍﻵﻴﺔ ﻝﻤﺤﺎﺠﺔ ﺍﻝﻤﺸﺭﻜﻴﻥ :ﺍﻻﺴﺘﻨﺘﺎﺝ ﺍﻝﻌﻘﻠﻲ.
ﻲ ﻴﻘﻭﻡ ﻋﻠﻰ :ﺍﻝﻤﺴﻠﻤﺎﺕ ﺍﻝﻌﻘﻠﻴﺔ. ﻲ ﺍﻝﺒﺭﻫﺎﻨ ﺍﻝﻤﺴﻠﻙ ﺍﻝﻌﻘﻠ
ﻙ ﹶﺘﻘﹾﺩِﻴ ﺭ ﺍﻝﹾ ﻌﺯِﻴ ِﺯ
ﺱ ﹶﺘﺠﺭِﻱ ِﻝ ﻤﺴ ﹶﺘ ﹶﻘ ﺭ ﹶﻝﻬﺎ ﹶﺫِﻝ ﺸﻤ ﺦ ِﻤﻨﹾ ﻪ ﺍﻝ ﱠﻨﻬﺎ ﺭ ﹶﻓِﺈﺫﹶﺍ ﻫﻡ ﻤﻅﹾِﻠﻤﻭﻥ ،ﻭﺍﻝ ﱠ ﻗﺎل ﺍﷲ ﺘﻌﺎﻝﻰ :ﻭﺁ ﻴﺔﹲ ﹶﻝ ﻬ ﻡ ﺍﻝﱠﻠﻴُ ل ﹶﻨﺴﹶﻠ ﹸ
ﻕ ﺍﻝ ﱠﻨﻬﺎ ِﺭ
ﻙ ﺍﻝﹾ ﹶﻘ ﻤ ﺭ ﻭﻻ ﺍﻝﱠﻠﻴُ ل ﺴﺎ ِﺒ ﹸ ﺱ ﻴﻨﹾ ﺒﻐِﻲ ﹶﻝﻬﺎ َﺃﻥ ﹸﺘﺩِ ﺭ
ﺸﻤ
ﻥ ﺍﻝﹾ ﹶﻘﺩِﻴﻡِ ،ﻻ ﺍﻝ ﱠ ﺤﺘﱠﻰ ﻋﺎ ﺩ ﻜﹶﺎﻝﹾ ﻌﺭﺠﻭ ِ ﺍﻝﹾ ﻌﻠِﻴﻡِ ،ﻭﺍﻝﹾ ﹶﻘ ﻤ ﺭ ﹶﻗ ﺩﺭﻨﹶﺎ ﻩ ﻤﻨﹶﺎ ِﺯ َل
ﻥ ﻙ ﻴﺴ ﺒﺤﻭ ﻭ ﹸﻜ ﱞل ﻓِﻲ ﹶﻓﹶﻠ ٍ
ﺍﻝﺩﻝﻴل ﺍﻝﺫﻱ ﻴﻘﻴﻤﻪ ﺍﻝﻘﺭﺁﻥ ﺤﺠﺔ ﻋﻠﻰ ﺍﻝﻤﺸﺭﻜﻴﻥ ﻝﺩﻻﻝﺔ ﻋﻠﻰ ﻭﺤﺩﺍﻨﻴﺘﻪ ﺩﻝﻴل :ﺍﻝﻨﻅﺎﻡ ﺍﻝﻜﻭﻨﻲ.
ﻤﺴﻠﻙ ﺍﻝﺘﻨﺩﻴﺩ ﻭﺍﻝﺘﺤﺩﻱ ﻴﻜﺸﻑ :ﻋﺠﺯ ﺍﻵﻝﻬﺔ ﺍﻝﻤﺯﻋﻭﻤﺔ.
ا
^ال اا(:-
Uﻋﻠل ﻝﻤﺎ ﻴﻠﻲ:
ﺘﻜﺭﺍﺭ ﻗﻭﻝﻪ ﺘﻌﺎﻝﻰَ :ﺃِﺇ ﹶﻝﻪ ﻤ ﻊ ﺍﻝﱠﻠ ِﻪ ﺒﻌﺩ ﺇﺒﺭﺍﺯ ﺍﻷﺩﻝﺔ ﺍﻝﻜﻭﻨﻴﺔ ﻓﻲ ﺍﻵﻴﺎﺕ ﺍﻝﻘﺭﺁﻨﻴﺔ.
-ﻫﺫﺍ ﺍﺴﺘﻔﻬﺎﻡ ﺇﻨﻜﺎﺭﻱ ،ﺍﻝﻘﺼﺩ ﻤﻨﻪ ﻜﺸﻑ ﻋﺠﺯ ﺁﻝﻬﺘﻬﻡ ﺍﻝﻤﺯﻴﻔﺔ ﻭ ﺍﻝﺘﺄﻜﻴﺩ ﻋﻠﻰ ﻭﺤﺩﺍﻨﻴﺔ ﺍﷲ ﺘﻌﺎﻝﻰ ﺒﺎﻷﺩﻝﺔ
ﺍﻝﻜﻭﻨﻴﺔ ﺍﻝﺒﺎﻫﺭﺓ.
ا
^ال ا:h!i
ﻤﺴﻠﻙ ﺍﻻﺴﺘﻨﺘﺎﺝ ﺍﻝﻌﻘﻠﻲ ﻴﻘﻭﻡ ﻋﻠﻰ ﺜﻼﺜﺔ ﻭﺴﺎﺌل ﻝﻠﻭﺼﻭل ﺇﻝﻰ ﺍﻝﻌﻠﻡ ﺍﻝﻴﻘﻴﻨﻲ Uﺍﺫﻜﺭﻩ .
Uﻤﺎ ﺍﻷﻤﻭﺭ ﺍﻝﺘﻲ ﻴﻘﻭﻡ ﻋﻠﻴﻬﺎ ﻤﺴﻠﻙ ﺍﻻﺴﺘﻨﺘﺎﺝ ﺍﻝﻌﻘﻠﻲ ﻝﻠﻭﺼﻭل ﺇﻝﻰ ﺍﻝﻌﻠﻡ ﺍﻝﻴﻘﻴﻨﻲ؟
– ﺍﻝﺘﺭﻜﻴﺏ. – ﺍﻝﺘﺤﻠﻴل. -ﺍﻻﺴﺘﺩﻻل.
ﻤﺴﻠﻙ ﺍﻝﺘﺤﺩﻱ ﻭﻜﺸﻑ ﺤﻘﺎﺌﻕ ﺍﻵﻝﻬﺔ ﺍﻝﺯﺍﺌﻔﺔ ﻓﻲ ﺍﻝﻘﺭﺁﻥ ﻴﻘﻭﻡ ﻋﻠﻰ ﻭﺴﻴﻠﺘﻴﻥ ﻝﺒﻴﺎﻥ ﻫﺫﺍ ﺍﻝﺯﻴﻑ Uﺍﺫﻜﺭﻫﻤﺎ .
-ﺘﺤﺩﻱ ﺍﻵﻝﻬﺔ ﺍﻝﻤﺯﻋﻭﻤﺔ ﺃﻥ ﻴﻜﻭﻥ ﻝﻬﺎ ﺃﺜﺭ ﻓﻲ ﺍﻝﺨﻠﻕ.
-ﺘﺤﺩﻱ ﺍﻝﻤﺸﺭﻜﻴﻥ ﺃﻥ ﻴﺄﺘﻭﺍ ﺒﺎﻝﺨﺒﺭ ﺍﻝﺼﺎﺩﻕ.
٢٠
ا
^ال ا
دس:
-Uﻀﻊ ﺩﺍﺌﺭﺓ ﺤﻭل ﺭﻤﺯ ﺍﻹﺠﺎﺒﺔ ﺍﻝﺼﺤﻴﺤﺔ ﻝﻤﻘﺩﻤﺔ ﺍﻝﺴﺅﺍل:
ﻥ
ﻥ ﻤِﻥ ﺩﻭ ِ ﻥ ِﺇ ﱠﻨﻤﺎ ﹶﺘﻌ ﺒﺩﻭ
ﺨﻴﺭ ﱠﻝ ﹸﻜﻡ ﺇِﻥ ﻜﹸﻨ ﹸﺘﻡ ﹶﺘﻌﹶﻠﻤﻭ ﻗﺎل ﺍﷲ ﺘﻌﺎﻝﻰ :ﻭِﺇﺒﺭﺍﻫِﻴ ﻡ ِﺇﺫﹾ ﻗﹶﺎ َل ِﻝ ﹶﻘﻭِ ﻤ ِﻪ ﺍﻋ ﺒﺩﻭﺍ ﺍﻝﱠﻠ ﻪ ﻭﺍ ﱠﺘﻘﹸﻭ ﻩ ﹶﺫِﻝ ﹸﻜﻡ ﹶ
ﻕ ﻭﺍﻋ ﺒﺩﻭ ﻩ ﻥ ﹶﻝ ﹸﻜﻡِ ﺭﺯﻗﹰﺎ ﻓﹶﺎﺒ ﹶﺘﻐﹸﻭﺍ ﻋِﻨ ﺩ ﺍﻝﱠﻠ ِﻪ ﺍﻝ ﺭﺯ ﹶ ﻥ ﺍﻝﱠﻠ ِﻪ ﻝﹶﺎ ﻴﻤِﻠﻜﹸﻭ ﻥ ﻤِﻥ ﺩﻭ ِ ﻥ ﹶﺘﻌﺒﺩﻭ ﻥ ﺍﱠﻝﺫِﻴ ﻥ ِﺇﻓﹾﻜﹰﺎ ِﺇ ﺍﻝﱠﻠ ِﻪ ﺃَﻭﺜﹶﺎﻨﹰﺎ ﻭ ﹶﺘﺨﹾﹸﻠﻘﹸﻭ
ﻥ ﺠﻌﻭ ﻭﺍﺸﹾ ﹸﻜﺭﻭﺍ ﹶﻝ ﻪ ِﺇﹶﻝﻴِ ﻪ ﹸﺘﺭ
ﺍﻷﺴﻠﻭﺏ – ﺍﻝﻤﺴﻠﻙ – ﺍﻝﺫﻱ ﺍﺘﺨﺫﺘﻪ ﺍﻵﻴﺎﺕ ﺍﻝﻜﺭﻴﻤﺔ ﻹﻗﺎﻤﺔ ﺍﻝﺤﺠﺔ ﻋﻠﻰ ﺍﻝﻤﺸﺭﻜﻴﻥ:
-ﺍﻻﺴﺘﻨﺘﺎﺝ ﺍﻝﻌﻘﻠﻲ – .ﺍﻹﺩﺭﺍﻙ ﺍﻝﺤﺴﻲ – .ﺍﻝﺘﺤﺩﻱ ﻭﻜﺸﻑ ﺤﻘﺎﺌﻕ ﺍﻻﻝﻬﺔ ﺍﻝﺯﺍﺌﻔﺔ.
ﻥ ﺍﻝﱠﻠ ﻪ ﺽ ﹶﻝ ﻴﻘﹸﻭﹸﻝ ﺕ ﻭﺍ َﻷﺭ ﺴ ﻤﻭﺍ ِ ﻕ ﺍﻝ ﺨﹶﻠ ﹶ
ﺴَﺄﻝﹾ ﹶﺘ ﻬﻡ ﻤﻥ ﹶ ﻗﺎل ﺍﷲ ﺘﻌﺎﻝﻰ :ﻭﹶﻝ ِﺌﻥ
ﺍﻷﺴﻠﻭﺏ – ﺍﻝﻤﺴﻠﻙ – ﺍﻝﺫﻱ ﺍﺘﺨﺫﺘﻪ ﺍﻵﻴﺔ ﺍﻝﻜﺭﻴﻤﺔ ﻹﻗﺎﻤﺔ ﺍﻝﺤﺠﺔ ﻋﻠﻰ ﺍﻝﻤﺸﺭﻜﻴﻥ:
-ﺍﻻﺴﺘﻨﺘﺎﺝ ﺍﻝﻌﻘﻠﻲ – .ﺍﻹﺩﺭﺍﻙ ﺍﻝﺤﺴﻲ – .ﺍﻝﺘﺤﺩﻱ ﻭﻜﺸﻑ ﺤﻘﺎﺌﻕ ﺍﻻﻝﻬﺔ ﺍﻝﺯﺍﺌﻔﺔ.
ﻥﻀﻠﹶﺎ ٍل ﻤﺒِﻴ ٍ ﻥ ﻓِﻲ ﻥ ِﻤﻥ ﺩﻭ ِﻨ ِﻪ ﺒ ِل ﺍﻝﻅﱠﺎِﻝﻤﻭ ﻕ ﺍﱠﻝﺫِﻴ ﺨﹶﻠ ﹶ
ﻕ ﺍﻝﱠﻠ ِﻪ ﹶﻓَﺄﺭﻭﻨِﻲ ﻤﺎﺫﹶﺍ ﹶ ﺨﻠﹾ ﹸ ﻗﺎل ﺍﷲ ﺘﻌﺎﻝﻰ :ﻫﺫﹶﺍ ﹶ
ﺍﻷﺴﻠﻭﺏ – ﺍﻝﻤﺴﻠﻙ – ﺍﻝﺫﻱ ﺍﺘﺨﺫﺘﻪ ﺍﻵﻴﺔ ﺍﻝﻜﺭﻴﻤﺔ ﻹﻗﺎﻤﺔ ﺍﻝﺤﺠﺔ ﻋﻠﻰ ﺍﻝﻤﺸﺭﻜﻴﻥ:
-ﺍﻻﺴﺘﻨﺘﺎﺝ ﺍﻝﻌﻘﻠﻲ – .ﺍﻹﺩﺭﺍﻙ ﺍﻝﺤﺴﻲ – .ﺍﻝﺘﺤﺩﻱ ﻭﻜﺸﻑ ﺤﻘﺎﺌﻕ ﺍﻻﻝﻬﺔ ﺍﻝﺯﺍﺌﻔﺔ.
ﻑ ﺒ ﹶﻨﻴﻨﹶﺎﻫﺎ ﻭ ﺯ ﻴﻨﱠﺎﻫﺎ ﻭﻤﺎ ﹶﻝﻬﺎ ﻤِﻥ ﹸﻓﺭﻭﺝ ﺴ ﻤﺎ ِﺀ ﹶﻓﻭ ﹶﻗ ﻬﻡ ﹶﻜﻴ ﹶﻅﺭﻭﺍ ِﺇﻝﹶﻰ ﺍﻝ ﻗﺎل ﺍﷲ ﺘﻌﺎﻝﻰَ :ﺃ ﹶﻓﹶﻠﻡ ﻴﻨﹾ ﹸ
ﺍﻝﺩﻝﻴل ﺍﻝﺫﻱ ﻴﻘﻴﻤﻪ ﺍﻝﻘﺭﺁﻥ ﺤﺠﺔ ﻋﻠﻰ ﺍﻝﻤﺸﺭﻜﻴﻥ ﻝﺩﻻﻝﺔ ﻋﻠﻰ ﻭﺤﺩﺍﻨﻴﺘﻪ:
– ﺍﻝﻌﻨﺎﻴﺔ ﺍﻹﻝﻬﻴﺔ. – ﺍﻝﻨﻅﺎﻡ ﺍﻝﻜﻭﻨﻲ. -ﺍﻝﺨﻠﻕ ﻭﺍﻷﺒﺩﺍﻉ.
ﻥ ﹶﻝ ﹸﻜﻡ ﺃَﻥ ﺠ ٍﺔ ﻤﺎ ﻜﹶﺎ ﺕ ﺒﻬ ﻕ ﺫﹶﺍ ﹶﺤﺩﺍ ِﺌ ﹶﺴﻤﺎﺀ ﻤﺎﺀ ﹶﻓﺄَﻨ ﺒﺘﹾﻨﹶﺎ ِﺒ ِﻪ ﻥ ﺍﻝ ﺽ ﻭﺃَﻨ ﺯ َل ﹶﻝﻜﹸﻡ ﻤ ﺕ ﻭﺍﻝﹾَﺄﺭ ﺴﻤﺎﻭﺍ ِ ﻕ ﺍﻝ ﺨﹶﻠ ﹶﻗﺎل ﺍﷲ ﺘﻌﺎﻝﻰَ :ﺃ ﻤﻥ ﹶ
ﺠ ﻌ َل
ﻲ ﻭ ﺴ ﺠ ﻌ َل ﹶﻝﻬﺎ ﺭﻭﺍ ِ ﺨﻠﹶﺎﹶﻝﻬﺎ َﺃﻨﹾﻬﺎ ﺭﺍ ﻭ
ﺠ ﻌ َل ِ ﺽ ﹶﻗﺭﺍﺭﺍ ﻭ ﺠ ﻌ َل ﺍﻝﹾَﺄﺭ ﻥ ﺃﻤﻥ ﺠ ﺭﻫﺎ َﺃِﺇﹶﻝﻪ ﻤ ﻊ ﺍﻝﱠﻠ ِﻪ ﺒلْ ﻫﻡ ﹶﻗﻭﻡ ﻴﻌِ ﺩﻝﹸﻭ ﺸﺘﹸﻨ ِﺒﺘﹸﻭﺍ ﹶ
ﺨﹶﻠﻔﹶﺎﺀ ﻑ ﺍﻝﺴﻭ ﺀ ﻭ ﻴﺠ ﻌﹸﻠ ﹸﻜﻡ ﹸ ﺸ ﹸﻁ ﺭ ِﺇﺫﹶﺍ ﺩﻋﺎ ﻩ ﻭ ﻴﻜﹾ ِ ﺏ ﺍﻝﹾ ﻤﻀ ﹶ ﻥ َﺃﻤﻥ ﻴﺠِﻴ ﺠﺯﺍ َﺃِﺇﹶﻝﻪ ﻤ ﻊ ﺍﻝﱠﻠ ِﻪ ﺒلْ َﺃﻜﹾ ﹶﺜ ﺭ ﻫﻡ ﻝﹶﺎ ﻴﻌﹶﻠﻤﻭ ﻥ ﺤﺎ ِ ﻥ ﺍﻝﹾ ﺒﺤﺭﻴِ
ﺒﻴ
ﻥ ﻴ ﺩﻱ ﺭﺤ ﻤ ِﺘ ِﻪ ﺡ ﺒﺸﹾﺭﺍ ﺒﻴ ﺴ ُل ﺍﻝ ﺭﻴﺎ
ﺕ ﺍﻝﹾ ﺒ ﺭ ﻭﺍﻝﹾ ﺒﺤِ ﺭ ﻭﻤﻥ ﻴﺭِ ﻅﹸﻠﻤﺎ ِ
ﻥ َﺃﻤﻥ ﻴﻬﺩِﻴ ﹸﻜﻡ ﻓِﻲ ﹸ ﺽ َﺃِﺇﹶﻝﻪ ﻤ ﻊ ﺍﻝﱠﻠ ِﻪ ﹶﻗﻠِﻴﻠﹰﺎ ﻤﺎ ﹶﺘ ﹶﺫ ﱠﻜﺭﻭ ﺍﻝﹾَﺄﺭِ
ﺽ َﺃِﺇﹶﻝﻪ ﻤ ﻊ ﺍﻝﱠﻠ ِﻪ ﹸﻗلْ ﺴﻤﺎﺀ ﻭﺍﻝﹾَﺄﺭِ ﻥ ﺍﻝ ﻕ ﹸﺜ ﻡ ﻴﻌِﻴ ﺩ ﻩ ﻭﻤﻥ ﻴﺭ ﺯ ﹸﻗﻜﹸﻡ ﻤ ﺨﻠﹾ ﹶﻥ َﺃﻤﻥ ﻴﺒ ﺩُﺃ ﺍﻝﹾ ﹶ ﻋﻤﺎ ﻴﺸﹾ ِﺭﻜﹸﻭ َﺃِﺇﹶﻝﻪ ﻤ ﻊ ﺍﻝﱠﻠ ِﻪ ﹶﺘﻌﺎﻝﹶﻰ ﺍﻝﱠﻠ ﻪ
ﻥ ﻫﺎﺘﹸﻭﺍ ﺒﺭﻫﺎ ﹶﻨ ﹸﻜﻡ ﺇِﻥ ﻜﹸﻨ ﹸﺘﻡ ﺼﺎ ِﺩﻗِﻴ
ﺍﻝﺩﻝﻴل ﺍﻝﺫﻱ ﻴﻘﻴﻤﻪ ﺍﻝﻘﺭﺁﻥ ﺤﺠﺔ ﻋﻠﻰ ﺍﻝﻤﺸﺭﻜﻴﻥ ﻝﺩﻻﻝﺔ ﻋﻠﻰ ﻭﺤﺩﺍﻨﻴﺘﻪ:
– ﺍﻝﻌﻨﺎﻴﺔ ﺍﻹﻝﻬﻴﺔ. – ﺍﻝﻨﻅﺎﻡ ﺍﻝﻜﻭﻨﻲ. -ﺍﻝﺨﻠﻕ ﻭﺍﻷﺒﺩﺍﻉ.
ﻕ ﹸﺜ ﻡ ﻴﻌِﻴ ﺩ ﻩ ﺨﻠﹾ ﹶﺉ ﺍﻝﱠﻠ ﻪ ﺍﻝﹾ ﹶ ﻑ ﻴﺒِ ﺩ ُ ﻗﺎل ﺍﷲ ﺘﻌﺎﻝﻰَ :ﺃ ﻭﹶﻝﻡ ﻴ ﺭﻭﺍ ﹶﻜﻴ ﹶ
ﺍﻝﺩﻝﻴل ﺍﻝﺫﻱ ﻴﻘﻴﻤﻪ ﺍﻝﻘﺭﺁﻥ ﺤﺠﺔ ﻋﻠﻰ ﺍﻝﻤﺸﺭﻜﻴﻥ ﻝﺩﻻﻝﺔ ﻋﻠﻰ ﻭﺤﺩﺍﻨﻴﺘﻪ:
– ﺍﻝﻌﻨﺎﻴﺔ ﺍﻹﻝﻬﻴﺔ. – ﺍﻝﻨﻅﺎﻡ ﺍﻝﻜﻭﻨﻲ. -ﺍﻝﺨﻠﻕ ﻭﺍﻷﺒﺩﺍﻉ.
ﻤﻥ ﺃﺩﻝﺔ ﺍﻝﻤﺴﻠﻙ ﺍﻹﺩﺭﺍﻜﻲ ﺍﻝﺤﺴﻲ ﻓﻲ ﻤﺤﺎﺠﺔ ﺍﻝﻤﺸﺭﻜﻴﻥ ﺩﻝﻴل:
– ﺍﻝﺘﺤﺩﻱ. – ﺍﻝﺒﺩﻫﻴﺔ. -ﺍﻝﻌﻨﺎﻴﺔ ﺍﻹﻝﻬﻴﺔ.
ﻤﻥ ﺃﺩﻝﺔ ﻤﺴﻠﻙ ﺍﻻﺴﺘﻨﺘﺎﺝ ﺍﻝﻌﻘﻠﻲ ﻓﻲ ﻤﺤﺎﺠﺔ ﺍﻝﻤﺸﺭﻜﻴﻥ ﺩﻝﻴل:
– ﺍﻝﺒﺩﻫﻴﺔ. – ﺍﻝﺘﺤﺩﻱ. -ﺍﻹﺒﺩﺍﻉ.
ﺽ
ﻋﻠﹶﻰ ﺒﻌٍ ﻀ ﻬﻡ ﻕ ﻭﹶﻝﻌﻼ ﺒﻌ ﺨﹶﻠ ﹶ ﺏ ﹸﻜ ﱡل ﺇِﹶﻝ ٍﻪ ِﺒﻤﺎ ﹶ ﻥ ﻤ ﻌ ﻪ ِﻤﻥِ ﺇﹶﻝ ٍﻪ ِﺇﺫﹰﺍ ﱠﻝ ﹶﺫ ﻫ ﺨ ﹶﺫ ﺍﻝﱠﻠ ﻪ ﻤِﻥ ﻭﹶﻝ ٍﺩ ﻭﻤﺎ ﻜﹶﺎ ﻗﺎل ﺍﷲ ﺘﻌﺎﻝﻰ :ﻤﺎ ﺍ ﱠﺘ ﹶ
ﻥ ﻋﻤﺎ ﻴﺸﹾ ِﺭﻜﹸﻭ ﺸﻬﺎ ﺩ ِﺓ ﹶﻓ ﹶﺘﻌﺎﻝﹶﻰ ﺏ ﻭﺍﻝ ﱠ ﻥ ﻋﺎِﻝ ِﻡ ﺍﻝﹾ ﹶﻐﻴِ ﺼﻔﹸﻭ ﻋﻤﺎ ﻴ ِ ﻥ ﺍﻝﱠﻠ ِﻪ ﺴﺒﺤﺎ
ﻝﻭ ﺴﻠﻤﻨﺎ ﺠﺩ ﹰﻻ ﺒﺎﻻﻓﺘﺭﺍﺽ ﺍﻝﺨﺎﻁﻰﺀ ﺍﻝﻘﺎﺌل ﺒﺘﻌﺩﺩ ﺍﻷﻝﻬﺔ ﺍﻻﺤﺘﻤﺎل ﺍﻝﺼﺤﻴﺢ ﺒﻴﻥ ﻫﺫﻩ ﺍﻻﺤﺘﻤﺎﻻﺕ ﺍﻝﺘﺭﺘﺏ ﻋﻠﻰ ﺍﻵﻴﺔ:
-ﺍﻨﻔﺭﺍﺩ ﻜل ﺇﻝﻪ ﺒﺨﻠﻘﻪ ﺍﻝﺫﻱ ﺨﻠﻘﻪ – .ﺍﻝﻭﺠﻭﺩ ﻤﻨﺘﻅﻡ ﻤﺘﺴﻕ ﺍﻝﻜﻤﺎل ﻴﺩل ﻋﻠﻰ ﻭﺤﺩﺍﻨﻴﺔ ﺍﷲ - .ﺤﺩﻭﺙ ﺍﻝﺘﺼﺎﺭﻉ
ﻭﺍﻝﺘﻨﺎﻓﺱ.
ﻤﻥ ﺃﺩﻝﺔ ﻤﺴﻠﻙ ﺍﻹﺩﺭﺍﻙ ﺍﻝﺤﺴﻲ ﻓﻲ ﻤﺤﺎﺠﺔ ﺍﻝﻤﺸﺭﻜﻴﻥ:
– ﺍﻝﺒﺩﻫﻴﺎﺕ ﻭﺍﻝﻤﺴﻠﻤﺎﺕ ﺍﻝﻌﻘﻠﻴﺔ. -ﻋﺠﺯ ﺍﻵﻝﻬﺔ ﻋﻥ ﺍﻝﺨﺒﺭ ﺍﻝﺼﺎﺩﻕ – .ﺍﻝﻨﻅﺎﻡ ﺍﻝﻜﻭﻨﻲ.
٢١
ا
^ال ا
(:-
Uﺍﻣﻸ ﺍﳌﺨﻄﻂ ﺍﻵﰐ ﲟﺎ ﻳﻨﺎﺳﺒﻬﺎ:
ا
^ال ا:)!Z
Uﺗﺪﺑﺮ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﺘﺎﻟﻴﺔ ﰒ ﺃﺠﺏ ﻋﻤﺎ ﻴﻠﻴﻬﺎ:
ﺽ ِﻓﺭﺍﺸﹰﺎ
ﺠ ﻌ َل ﹶﻝ ﹸﻜ ﻡ ﺍﻝﹾَﺄﺭ
ﻥ * ﺍﱠﻝﺫِﻱ ﻥ ِﻤﻥ ﹶﻗﺒِﻠ ﹸﻜﻡ ﹶﻝ ﻌﱠﻠ ﹸﻜﻡ ﹶﺘ ﱠﺘﻘﹸﻭ
ﺨﹶﻠ ﹶﻘ ﹸﻜﻡ ﻭﺍﱠﻝ ِﺫﻴ
ﺱ ﺍﻋ ﺒﺩﻭﺍ ﺭ ﺒ ﹸﻜ ﻡ ﺍﱠﻝﺫِﻱ ﹶ ﻗﺎل ﺍﷲ ﺘﻌﺎﻝﻰ :ﻴﺎ َﺃ ﻴﻬﺎ ﺍﻝﻨﱠﺎ
ﻥ ﺕ ِﺭﺯﻗﹰﺎ ﹶﻝ ﹸﻜﻡ ﹶﻓﻠﹶﺎ ﹶﺘﺠ ﻌﻠﹸﻭﺍ ِﻝﱠﻠ ِﻪ َﺃﻨﹾﺩﺍﺩﺍ ﻭَﺃﻨﹾ ﹸﺘﻡ ﹶﺘﻌﹶﻠﻤﻭ ﻥ ﺍﻝ ﱠﺜ ﻤﺭﺍ ِ ﺝ ِﺒ ِﻪ ِﻤ
ﺴﻤﺎ ِﺀ ﻤﺎ ﺀ ﹶﻓﺄَﺨﹾ ﺭ
ﻥ ﺍﻝ
ﺴﻤﺎ ﺀ ِﺒﻨﹶﺎ ﺀ ﻭَﺃﻨﹾ ﺯ َل ِﻤ
ﻭﺍﻝ
-.Uإ<رة )( ﺃﻤﺎﻡ ﺍﻝﻌﺒﺎﺭﺓ ﺍﻝﺼﺤﻴﺤﺔ:
ﺍﻝﻤﺴﻠﻙ ﺍﻝﺫﻱ ﺍﺘﺨﺫﺘﻪ ﺍﻵﻴﺎﺕ ﺍﻝﻜﺭﻴﻤﺔ ﻹﻗﺎﻤﺔ ﺍﻝﺤﺠﺔ ﻋﻠﻰ ﺍﻝﻤﺸﺭﻜﻴﻥ:
– ﺍﻝﻌﻘﻠﻲ. – ﺍﻝﺤﺴﻲ. -ﺍﻝﺘﺤﺩﻱ.
Uﻋﺩﺩ ﻤﻅﺎﻫﺭ ﺍﻝﻌﻨﺎﻴﺔ ﺍﻹﻝﻬﻴﺔ ﺍﻝﻭﺍﺭﺩﺓ ﻓﻲ ﺍﻵﻴﺎﺕ:
-ﺠﻌل ﺍﷲ ﺍﻷﺭﺽ ﻤﺴﺘﻘﺭﹰﺍ ﻝﻺﻨﺴﺎﻥ ﻭﺍﻝﺤﻴﻭﺍﻥ – .ﺃﻨﺯل ﺍﻝﻤﻁﺭ ﻓﺄﺨﺭﺝ ﺒﻪ ﺍﻝﺜﻤﺭﺍﺕ.
Uﺍﺴﺘﻨﺘﺞ ﻤﺎ ﻴﺠﺏ ﺃﻥ ﻴﺩﻴﻥ ﺒﻪ ﺍﻝﻤﺸﺭﻜﻴﻥ ﺒﻌﺩ ﻤﻌﺭﻓﺔ ﺍﷲ ﺘﻌﺎﻝﻰ ﺒﺨﻠﻘﻪ.
-ﻴﺠﺏ ﺃﻥ ﻴﺩﻴﻥ :ﺒﺄﻨﻪ ﻻﺇﻝﻪ ﺇﻻ ﺍﷲ ﻭﺤﺩﻩ ﺍﻝﺨﺎﻝﻕ ﺍﻝﻤﺴﺘﺤﻕ ﻝﻠﻌﺒﺎﺩﺓ.
ا
^ال ا:- 8
ﻥ
ﺽ ﺒل ﻻ ﻴﻭ ِﻗﻨﹸﻭ
ﺕ ﻭﺍ َﻷﺭ
ﺴ ﻤﻭﺍ ِ
ﺨﹶﻠ ﹸﻘﻭﺍ ﺍﻝ
ﻥ * َﺃﻡ ﹶ
ﺸﻲٍ ﺀ َﺃﻡ ﻫﻡ ﺍﻝﹾﺨﹶﺎِﻝﻘﹸﻭ
ﻏﻴِ ﺭ ﹶ
Uﺘﺩﺒﺭ ﻗﻭل ﺍﷲ ﺘﻌﺎﻝﻰَ :ﺃﻡ ﺨﹸِﻠﻘﹸﻭﺍ ِﻤﻥ ﹶ
ﺜﻡ Uﺃﻜﻤل ﺍﻝﻤﺨﻁﻁ ﺒﺎﻝﻌﺒﺎﺭﺍﺕ ﺍﻝﻤﻨﺎﺴﺒﺔ:
ﻏﻴِ ﺭ
ﺨِﻠﻘﹸﻭﺍ ِﻤﻥ ﹶ
ﺍﻻﺤﺘﻤﺎﻻﺕ ﺍﻝﻌﻘﻠﻴﺔ :ﺍﻷﻭلَ:ﺃﻡ ﹸ ﺍﻝﻤﺴﻠﻙ ﺍﻝﻭﺍﺭﺩ ﻓﻲ ﺍﻵﻴﺔ :ﺍﻻﺴﺘﻨﺘﺎﺝ ﺍﻝﻌﻘﻠﻲ.
ﺀ ﺃﻥ ﺍﻝﻌﺩﻡ ﺃﻭﺠﺩﻫﻡ ،ﻭﻫﺫﺍ ﺍﺤﺘﻤﺎل ﺒﺎﻁل. ﺸﻲٍ
ﹶ
ﻥ ﺃﻥ ﺍﻝﻤﺨﻠﻭﻗﺎﺕ ﺍﻝﺜﺎﻨﻲَ :ﺃﻡ ﻫﻡ ﺍﻝﹾﺨﹶﺎِﻝﻘﹸﻭ ا :r 0ﺃﻥ ﻴﻜﻭﻥ ﻫﻨﺎﻙ ﺨﺎﻝﻕ ﻏﻴﺭ ﻫﺫﻩ
ﺨﻠﻘﺕ ﺒﻌﻀﻬﺎ ﺍﻵﺨﺭ ،ﻭﻫﺫﺍ ﺍﺤﺘﻤﺎل ﺒﺎﻁل.
ﺍﻝﻤﺨﻠﻭﻗﺎﺕ ﻗﺩ ﺨﻠﻘﻬﺎ ،ﻭﻫﺫﺍ ﺍﻝﺨﺎﻝﻕ
ﻻﺒﺩ ﺃﻥ ﻴﻜﻭﻥ ﻤﺘﺼﻔﺎ ﺒﺼﻔﺎﺕ ﺍﻝﻜﻤﺎل
ﺍﻝﺘﻲ ﻻ ﺘﺸﺒﻪ ﺼﻔﺎﺕ ﺍﻝﻤﺨﻠﻭﻗﺎﺕ
٢٢
ا
^ال ا<:
ﺍﺴﺘﻨﺘﺞ ﺩﻝﻴل ﺍﻝﻤﺴﻠﻙ ﺍﻹﺩﺭﺍﻜﻲ ﺍﻝﺤﺴﻲ ﺍﻝﺫﻱ ﻴﻘﻴﻤﻪ ﺍﻝﻘﺭﺁﻥ ﺤﺠﺔ ﻋﻠﻰ ﺍﻝﻤﺸﺭﻜﻴﻥ ﻓﻴﻤﺎ ﻴﻠﻲ ﻤﻥ
ﺍﻵﻴﺎﺕ ﺍﻝﻜﺭﻴﻤﺔ.
ﻥ
ﻀﻠﹶﺎ ٍل ﻤﺒِﻴ ٍ
ﻥ ﻓِﻲ
ﻥ ِﻤﻥ ﺩﻭ ِﻨ ِﻪ ﺒ ِل ﺍﻝﻅﱠﺎِﻝﻤﻭ
ﻕ ﺍﱠﻝﺫِﻴ
ﺨﹶﻠ ﹶ
ﻕ ﺍﻝﱠﻠ ِﻪ ﹶﻓَﺄﺭﻭﻨِﻲ ﻤﺎﺫﹶﺍ ﹶ ﻗﺎل ﺍﷲ ﺘﻌﺎﻝﻰ :ﻫﺫﹶﺍ ﹶ
ﺨﻠﹾ ﹸ
ﺩﻝﻴل ﺍﻝﻨﻅﺎﻡ ﺍﻝﻜﻭﻨﻲ ﻭﻤﺎ ﻓﻴﻪ ﻤﻥ ﺇﺘﻘﺎﻥ
ﻕ ﹸﺜ ﻡ ﻴﻌِﻴ ﺩ ﻩ
ﺨﻠﹾ ﹶ
ﺉ ﺍﻝﱠﻠ ﻪ ﺍﻝﹾ ﹶ
ﻑ ﻴﺒِ ﺩ ُ
ﻗﺎل ﺍﷲ ﺘﻌﺎﻝﻰَ :ﺃ ﻭﹶﻝﻡ ﻴ ﺭﻭﺍ ﹶﻜﻴ ﹶ
ﺩﻝﻴل ﺍﻝﺨﻠﻕ ﻭﺍﻹﺒﺩﺍﻉ
ا
^ال اOدي *:
ﺘﺩﺒﺭ ﺍﻵﻴﺎﺕ ﺍﻝﻜﺭﻴﻤﺔU ،ﺜﻡ ﺤﺩﺩ ﺼﻔﺎﺕ ﺁﻝﻬﺔ ﺍﻝﻤﺸﺭﻜﻴﻥ ﻭﺍﻝﻨﺘﻴﺠﺔ ﺍﻝﺘﻲ ﺘﻔﻀﻲ ﺇﻝﻴﻬﺎ:
ﺴ ﻬﻡ
ﻥ ﹶﻝ ﻬﻡ ﹶﻨﺼﺭﺍ ﻭﻻ ﺃَﻨ ﹸﻔ ﻥ)(١٩١ﻭﻻ ﻴﺴ ﹶﺘﻁِﻴﻌﻭ ﺸﻴﺌًﺎ ﻭ ﻫﻡ ﻴﺨﹾﹶﻠﻘﹸﻭ
ﻕ ﹶﻥ ﻤﺎ ﻻ ﻴﺨﹾﹸﻠ ﹸ ﻗﺎل ﺍﷲ ﺘﻌﺎﻝﻰَ :ﺃ ﻴﺸﹾ ِﺭﻜﹸﻭ
ﻥ
ﻥ ﺍﱠﻝﺫِﻴ ﻥ)ِ (١٩٣ﺇ ﻋﻭ ﹸﺘﻤﻭ ﻫﻡَ ﺃﻡَ ﺃﻨﹾ ﹸﺘﻡ ﺼﺎ ِﻤﺘﹸﻭ
ﻋ ﹶﻠﻴ ﹸﻜﻡَ ﺃ ﺩ
ﺴﻭﺍﺀ
ﻥ) (١٩٢ﻭِﺇﻥ ﹶﺘﺩﻋﻭ ﻫﻡِ ﺇﻝﹶﻰ ﺍﻝﹾ ﻬﺩﻯ ﻻ ﻴ ﱠﺘ ِﺒﻌﻭ ﹸﻜﻡ ﺼﺭﻭ ﻴﻨ
ﻥ ِﺒﻬﺎ َﺃﻡ
ﺠلٌ ﻴﻤﺸﹸﻭ ﻥ)َ(١٩٤ﺃﹶﻝ ﻬﻡَ ﺃﺭ ﻋﺒﺎﺩَ ﺃﻤﺜﹶﺎﹸﻝ ﹸﻜﻡ ﻓﹶﺎﺩﻋﻭ ﻫﻡ ﹶﻓﻠﹾ ﻴﺴ ﹶﺘﺠِﻴﺒﻭﺍ ﹶﻝ ﹸﻜﻡِ ﺇﻥ ﻜﹸﻨ ﹸﺘﻡ ﺼﺎ ِﺩﻗِﻴ
ﻥ ﺍﻝﱠﻠ ِﻪ ِﻥ ِﻤﻥ ﺩﻭ ِ ﹶﺘﺩﻋﻭ
ﻥ ﻓﹶﻼ ﺸ ﺭﻜﹶﺎ ﺀ ﹸﻜﻡ ﹸﺜ ﻡ ﻜِﻴﺩﻭ ِ
ﻥ ِﺒﻬﺎ ﹸﻗ ِل ﺍﺩﻋﻭﺍ ﹸ ﻥ ِﺒﻬﺎ َﺃﻡ ﹶﻝ ﻬﻡ ﺀﺍﺫﹶﺍﻥ ﻴﺴ ﻤﻌﻭ ﺼﺭﻭ
ﻥ ِﺒﻬﺎ َﺃﻡ ﹶﻝ ﻬﻡَ ﺃﻋ ﻴﻥ ﻴﺒِ ﻁﺸﹸﻭ ﻝﹶ ﻬﻡَ ﺃﻴٍ ﺩ ﻴﺒِ
ﻥ). (١٩٥ ﻅﺭﻭ ِ ﺘﹸﻨ ِ
ﺼﻔﺎﺕ ﺁﻝﻬﺔ ﺍﻝﻤﺸﺭﻜﻴﻥ:
ﻻ ﺘﺨﻠﻕ ﺸﻴﺌﹰﺎ .ﻻ ﺘﺴﺘﺠﻴﺏ ﺩﻋﺎﺀ ﺍﻝﺩﺍﻋﻴﻥ .ﺘﺴﻤﻊ ﺍﻝﺩﻋﺎﺀ ﻭ ﻻ ﺘﺴﺘﺠﻴﺏ .ﻻ ﺘﻤﻠﻙ ﺸﻴﺌﹰﺎ ﻤﻬﻤﺎ
ﻜﺎﻥ ﺘﺎﻓﻬﹰﺎ .ﻤﻴﺘﺔ ﻻ ﺤﻴﺎﺓ ﻓﻴﻬﺎ .ﻻ ﺘﺴﺘﻁﻴﻊ ﻨﺼﺭ ﺍﻝﻤﺸﺭﻜﻴﻥ ﻭ ﻻ ﺘﺴﺘﻁﻴﻊ ﺍﻝﺩﻓﺎﻉ ﻋﻥ ﺃﻨﻔﺴﻬﺎ.
ﺍﻝﻨﺘﻴﺠﺔ ﺍﻝﺘﻲ ﺘﻔﻀﻲ ﺇﻝﻴﻬﺎ ﺘﻠﻙ ﺍﻝﺼﻔﺎﺕ:
ﺍﺴﺘﺤﺎﻝﺔ ﺍﻹﻝﻭﻫﻴﺔ ﻝﻤﻥ ﻴﺘﺼﻑ ﺒﻬﺫﻩ ﺍﻝﺼﻔﺎﺕ ﺃﻭ ﺘﺄﺜﻴﺭﻫﻡ ﺒﺄﻱ ﺸﻲﺀ ﻓﻲ ﻫﺫﺍ ﺍﻝﻜﻭﻥ.
ا
^ال ا:* 0'Z
Uﺻﻨﻒ ﺍﻵﻳﺎﺕ ﺍﻟﺘﺎﻟﻴﺔ ﻭﻓﻖ ﺍﳉﺪﻭﻝ ﺍﻵﰐ ،ﺑﻮﺿﻊ ﺭﻗﻢ ﺍﻵﻳﺔ ﰲ ﺍﳌﻜﺎﻥ ﺍﳌﻨﺎﺳﺐ ﻣﻊ ﻛﺘﺎﺑﺔ ﻣﺴﻠﻚ ﺍﻵﻳﺔ ﰲ ﳏﺎﺟﺔ ﺍﳌﺸﺮﻛﲔ.
ﺽ ﺃَِﺇﹶﻝﻪ ﻤ ﻊ ﺍﻝﱠﻠ ِﻪ ﹸﻗلْ ﻫﺎﺘﹸﻭﺍ ﺒﺭﻫﺎ ﹶﻨ ﹸﻜﻡ ﺇِﻥ
ﺴﻤﺎﺀ ﻭﺍﻝﹾَﺄﺭِ
ﻥ ﺍﻝ
ﻕ ﹸﺜ ﻡ ﻴﻌِﻴ ﺩ ﻩ ﻭﻤﻥ ﻴﺭ ﺯ ﹸﻗﻜﹸﻡ ﻤ
ﺨﻠﹾ ﹶ
- ١ﻗﺎل ﺍﷲ ﺘﻌﺎﻝﻰَ :ﺃﻤﻥ ﻴﺒ ﺩُﺃ ﺍﻝﹾ ﹶ
ﻥ
ﻜﹸﻨ ﹸﺘﻡ ﺼﺎ ِﺩﻗِﻴ
ﺽ
ﺠ ﻌ َل ﹶﻝ ﹸﻜ ﻡ ﺍﻝﹾَﺄﺭ
ﻥ * ﺍﱠﻝﺫِﻱ ﻥ ِﻤﻥ ﹶﻗﺒِﻠ ﹸﻜﻡ ﹶﻝ ﻌﱠﻠ ﹸﻜﻡ ﹶﺘ ﱠﺘﻘﹸﻭ
ﺨﹶﻠ ﹶﻘ ﹸﻜﻡ ﻭﺍﱠﻝﺫِﻴ
ﺱ ﺍﻋ ﺒﺩﻭﺍ ﺭ ﺒ ﹸﻜ ﻡ ﺍﱠﻝﺫِﻱ ﹶ
- ٣ﻗﺎل ﺍﷲ ﺘﻌﺎﻝﻰ :ﻴﺎ َﺃ ﻴﻬﺎ ﺍﻝﻨﱠﺎ
ﻥﺕ ِﺭﺯﻗﹰﺎ ﹶﻝ ﹸﻜﻡ ﹶﻓﻠﹶﺎ ﹶﺘﺠ ﻌﻠﹸﻭﺍ ِﻝﱠﻠ ِﻪ َﺃﻨﹾﺩﺍﺩﺍ ﻭَﺃﻨﹾ ﹸﺘﻡ ﹶﺘﻌﹶﻠﻤﻭ ﻥ ﺍﻝ ﱠﺜ ﻤﺭﺍ ِ
ﺝ ِﺒ ِﻪ ِﻤ
ﺴﻤﺎ ِﺀ ﻤﺎ ﺀ ﻓﹶَﺄﺨﹾ ﺭ ﻥ ﺍﻝ
ﺴﻤﺎ ﺀ ِﺒﻨﹶﺎ ﺀ ﻭَﺃﻨﹾ ﺯ َل ِﻤ
ِﻓﺭﺍﺸﹰﺎ ﻭﺍﻝ
٢٣
ا
^ال ا:* YZ
ﺘﺩﺒﺭ ﺍﻵﻴﺔ ﺍﻝﻘﺭﺁﻨﻴﺔ ﺜﻡ ﺃﺠﺏ:
ﺽ َﺃِﺇﹶﻝﻪ ﻤ ﻊ ﺍﻝﱠﻠﻪِ ﹸﻗلْ ﻫﺎﺘﹸﻭﺍ ﺒﺭﻫـﺎ ﹶﻨ ﹸﻜﻡ ﺇِﻥ
ﺴﻤﺎﺀ ﻭﺍﻝﹾَﺄﺭِ
ﻥ ﺍﻝ
ﻕ ﹸﺜ ﻡ ﻴﻌِﻴ ﺩ ﻩ ﻭﻤﻥ ﻴﺭ ﺯ ﹸﻗﻜﹸﻡ ﻤ
ﺨﻠﹾ ﹶ
ﻗﺎل ﺍﷲ ﺘﻌﺎﻝﻰ :ﺃَﻤﻥ ﻴﺒ ﺩُﺃ ﺍﻝﹾ ﹶ
ﻥ
ﻜﹸﻨ ﹸﺘﻡ ﺼﺎ ِﺩﻗِﻴ
ﻤﺎ ﺍﻝﺒﺭﻫﺎﻥ ﺍﻝﻌﻘﻠﻲ ﺍﻹﻗﻨﺎﻋﻲ ﺍﻝﺫﻱ ﺤﺎﺝ ﺒﻪ ﺍﻝﻘﺭﺁﻥ ﺍﻝﻤﺸﺭﻜﻴﻥ ﻓﻲ ﺍﻵﻴﺔ ﺍﻝﻜﺭﻴﻤﺔ؟
ﺍﻝﺒﺭﻫﺎﻥ ﺍﻝﻴﻘﻴﻨﻲ ﺍﻝﻘﻁﻌﻲ ﺃﻥ ﺍﷲ ﻫﻭ ﻤﻥ ﻴﺒﺩﺃ ﺍﻝﺨﻠﻕ ﻭﻫﻭ ﻭﺤﺩﻩ ﺍﻝﻘﺎﺩﺭ ﻋﻠﻰ ﺃﻥ ﻴﻌﻴﺩﻩ ﺒﻜل ﺴﻬﻭﻝﺔ ﻭﻴﻨﺯل
ﺍﻝﺭﺯﻕ ﻤﻥ ﺍﻝﺴﻤﺎﺀ ﺒﺎﻝﻤﻁﺭ ﻭﺍﻝﻨﺒﺎﺕ ﻓﺩﻋﻭﻯ ﺍﻝﻤﺸﺭﻜﻴﻥ ﺃﻥ ﺍﻷﺼﻨﺎﻡ ﻝﻬﺎ ﻤﺸﺎﺭﻜﺔ ﻓﻲ ﺫﻝﻙ ﺍﻝﺨﻠﻕ ﺩﻋﻭﻯ ﺒﺎﻁﻠﺔ
ﻓﻤﻥ ﻴﻨﻜﺭ ﺍﻝﻨﺘﻴﺠﺔ ﻭﺍﻝﺒﺩﻴﻬﻴﺎﺕ ﻓﻠﻴﺄﺕ ﺒﺒﺭﻫﺎﻥ ﻋﻠﻰ ﺯﻋﻤﻪ ﻫﺫﺍ.
ا
^ال اا(:* -
%!X4Uا]ت ا =~ &8أآ %اVول (
رات ا
:
ﻲ
ﻥ ﺍﻝﱠﻠ ِﻪ ِﺇﻥَ ﺃﺭﺍ ﺩ ِﻨ ﻥ ﻤِﻥ ﺩﻭ ِ ﻥ ﺍﻝﱠﻠ ﻪ ﹸﻗلْ َﺃ ﹶﻓ ﺭَﺃﻴﺘﹸﻡ ﻤﺎ ﹶﺘﺩﻋﻭ
ﺽ ﹶﻝ ﻴﻘﹸﻭﹸﻝ
ﺕ ﻭﺍﻝﹾَﺄﺭ ﺴﻤﺎﻭﺍ ِ ﻕ ﺍﻝ ﺨﹶﻠ ﹶ
ﺴَﺄﻝﹾ ﹶﺘﻬﻡ ﻤﻥ ﹶ
ﻗﺎل ﺍﷲ ﺘﻌﺎﻝﻰ :ﻭﹶﻝﺌِﻥ
ﻋﹶﻠﻴِ ﻪ ﻴ ﹶﺘ ﻭ ﱠﻜ ُل
ﻲ ﺍﻝﱠﻠ ﻪ
ﺤﺴِ ﺒ
ﺕ ﺭﺤ ﻤ ِﺘ ِﻪ ﹸﻗلْ ﺴﻜﹶﺎ ﹸ ﻥ ﻤﻤِ ﻀ ﺭ ِﻩ َﺃﻭَ ﺃﺭﺍ ﺩﻨِﻲ ِﺒ ﺭﺤ ﻤ ٍﺔ ﻫلْ ﻫ ﺕ ﺸﻔﹶﺎ ﹸ
ﻥ ﻜﹶﺎ ِ ﻀ ﺭ ﻫلْ ﻫ
ﺍﻝﱠﻠ ﻪ ِﺒ
ﻥ ﺍﻝﺯﻤﺭ ﺍﻝﹾ ﻤ ﹶﺘ ﻭ ﱢﻜﻠﹸﻭ
ﻥ ﺤ ﺒﻭ
ﺴ ِﻬﻡ ﻭﻝﹶﺎ ﻫﻡ ﻤﻨﱠﺎ ﻴﺼ ﻥ ﹶﻨﺼ ﺭ ﺃَﻨ ﹸﻔ ِ ﻗﺎل ﺍﷲ ﺘﻌﺎﻝﻰَ:ﺃﻡ ﹶﻝ ﻬﻡ ﺁِﻝ ﻬﺔﹲ ﹶﺘﻤ ﹶﻨ ﻌﻬﻡ ﻤﻥ ﺩﻭ ِﻨﻨﹶﺎ ﻝﹶﺎ ﻴﺴ ﹶﺘﻁِﻴﻌﻭ
ﺍﻝﻨﺘﻴﺠﺔ ﺼﻔﺎﺕ ﺍﻝﻤﻌﺒﻭﺩﻴﻥ ﺼﻔﺎﺕ ﺍﻝﻌﺎﺒﺩﻴﻥ
? I5و] I5ا 1Zوا5رة وا^j1 1Z Lن اi
وا iه ا' >< cXدة. اYmاك ?
ﻻ ﺇﻝﻪ ﺇﻻ ﺍﷲ ﻭﺤﺩﻩ ﻫﻭ ﺍﻝﻤﺴﺘﺤﻕ ﺃﻥ Z ' Lن ا]'
ﻴﺘﻔﺭﺩ ﺒﺎﻹﻝﻭﻫﻴﺔ ﻭﺍﻝﻌﺒﺎﺩﺓ.
jjjj'X L ،ن أوNjjjj L ،M,jjjjون
أ(M 1
٢٤
ا5رس ا دس:
ه5ي ا
ا= اXN
ا
^ال ا]ول :
Uﻋﺮﻑ ﺍﳌﻔﺎﻫﻴﻢ ﺍﻵﺗﻴﺔ:
ﺍﻟﺘﻮﺍﺯﻥ ﺍﻟﻐﺬﺍﺋﻲ :ﺩﻤﺞ ﻤﺠﻤﻭﻋﺔ ﻤﻥ ﺍﻷﻏﺫﻴﺔ ﻝﻐﺭﺽ ﺘﻜﻤﻴل ﺍﻝﻨﻭﺍﻗﺹ ﻓﻲ ﻗﻴﻤﺘﻬﺎ ﺍﻝﻐﺫﺍﺌﻴﺔ ﻤﻥ ﺃﺠل ﻜﻔﺎﻴﺔ ﺤﺎﺠﺔ ﺍﻝﺠﺴﻡ.
ﺍﻝﻐﺫﺍﺀ :ﺘﻭﻓﻴﺭ ﺍﻝﻁﺎﻗﺔ ﺍﻝﻼﺯﻤﺔ ﻝﻠﺠﺴﻡ ،ﻭﺍﻝﺤﻔﺎﻅ ﻋﻠﻰ ﺼﺤﺘﻪ ﺒﻤﺎ ﻴﻀﻤﻥ ﺒﻘﺎﺀﻩ ﻭﺍﺴﺘﻤﺭﺍﺭ ﻩ ﻭ ﺇﻋﺎﻨﺘﻪ ﻋﻠﻰ ﺘﺄﺩﻴﺔ
ﻭﺍﺠﺒﺎﺘﻪ ﻤﻥ ﻋﺒﻭﺩﻴﺘﻪ ﷲ ﻭﺇﻋﻤﺎ ٍﺭ ﺍﻷﺭﺽ.
ﺍﻝﻨﻅﺎﻓﺔ :ﺴﻠﻭﻙ ﺇﻴﻤﺎﻨﻲ ﻭﺴﺒﺏ ﻝﻠﻌﺒﺎﺩﺓ ﻭﻁﺭﻴﻕ ﻤﻭﺼل ﺇﻝﻰ ﻤﺤﺒﺔ ﺍﷲ ﺘﻌﺎﻝﻰ.
ﺍﻝﺭﻴﺎﻀﺔ :ﻤﺠﻤﻭﻋﺔ ﺍﻷﻨﺸﻁﺔ ﺍﻝﺘﻲ ﺘﺤﺎﻓﻅ ﻋﻠﻰ ﻗﻭﺓ ﺍﻝﺒﺩﻥ ﻭﻗﺩﺭِﺘﻪ،ﻭ ﺘﺤﻘﻕ ﻝﻪ ﻝﻴﺎﻗﺘﻪ ،ﻭﺘﺤﻔﻅ ﻝﻪ ﺼﺤﺘﻪ.
ا
^ال ا:0'Z
-. -Uإ<رة )( ﺃﻤﺎﻡ ﺍﻝﻌﺒﺎﺭﺓ ﺍﻝﺼﺤﻴﺤﺔ ،ﻭﺇﺸﺎﺭﺓ )( ﺃﻤﺎﻡ ﺍﻝﻌﺒﺎﺭﺓ ﻏﻴﺭ ﺍﻝﺼﺤﻴﺤﺔ ﻤﻤﺎ ﻴﻠﻲ:
)( ﺍﻝﺼﺤﺔ ﻝﻴﺴﺕ ﺍﻝﻤﺭﺽ ،ﺒل ﻫﻲ ﺘﺤﺴﻴﻥ ﺤﺎﻝﺔ ﺍﻹﻨﺴﺎﻥ ﺠﺴﻤﻴﹰﺎ ﻭﻋﻘﻠﻴﹰﺎ ﻭﻨﻔﺴﻴﹰﺎ.
)( ﺍﻝﻐﺫﺍﺀ ﻓﻲ ﺍﻹﺴﻼﻡ ﻤﻘﺼﻭﺩ ﻝﺫﺍﺘﻪ.
)( ﺍﻝﻐﺫﺍﺀ ﻓﻲ ﺍﻹﺴﻼﻡ ﻝﻴﺱ ﻤﻘﺼﻭﺩﹰﺍ ﻝﺫﺍﺘﻪ ،ﺇﻨﻤﺎ ﻫﻭ ﻤﻘﺼﻭﺩﹰﺍ ﻝﻐﺎﻴﺘﻪ.
)( ﺍﻝﻐﺫﺍﺀ ﻓﻲ ﺍﻹﺴﻼﻡ ﻭﺴﻴﻠﺔ ﻻ ﻏﺎﻴﺔ.
)( ﺍﻝﺼﺤﺔ ﺍﻝﻭﻗﺎﺌﻴﺔ ﻓﻲ ﺍﻝﺴﻨﺔ ﺍﻝﻨﺒﻭﻴﺔ ﺍﻋﺘﻤﺩﺓ ﻁﺭﻴﻕ ﺍﻝﻭﻗﺎﻴﺔ ﻤﻥ ﺍﻷﻤﺭﺍﺽ ﻭﺍﻷﺫﻯ ﻗﺒل ﻭﻗﻭﻋﻬﻤﺎ ﻓﻘﻁ.
)( ﺍﻝﺘﻭﺍﺯﻥ ﺍﻝﻐﺫﺍﺌﻲ ﺭﻜﻥ ﻤﻬﻡ ﻓﻲ ﺤﻔﻅ ﺍﻝﺼﺤﺔ.
)( ﻜﺎﻥ ﻏﺫﺍﺀ ﺍﻝﺭﺴﻭل ﻴﻌﺘﻤﺩ ﻋﻠﻰ ﺩﻤﺞ ﻤﺠﻤﻭﻋﺔ ﻤﻥ ﺍﻷﻏﺫﻴﺔ.
)( ﺍﻝﺼﺤﺔ ﺍﻝﻭﻗﺎﺌﻴﺔ ﻓﻲ ﺍﻝﺴﻨﺔ ﺍﻝﻨﺒﻭﻴﺔ ﺍﻋﺘﻤﺩﺓ ﻁﺭﻴﻘﹰﺎ ﻭﺍﺤﺩﹰﺍ ﻝﻠﻭﻗﺎﻴﺔ ﻤﻥ ﺍﻷﻤﺭﺍﺽ ﻭﺍﻷﺫﻯ ﻗﺒل ﻭﻗﻭﻋﻬﻤﺎ.
)( ﺍﻝﻬﺩﻑ ﻤﻥ ﺍﻝﻨﻅﺎﻓﺔ ﻓﻲ ﺤﻴﺎﺓ ﺍﻝﻤﺴﻠﻡ ﺍﻝﺘﺠﻤل ﻭﺍﻝﺤﻔﺎﻅ ﻋﻠﻰ ﺍﻝﺼﺤﺔ ﻓﻘﻁ.
ا
^ال ا:YZ
-Uأ! ا 3iا:
( 04C
٢٥
ا
^ال ا:h!i
Uﻋﻠل ﻝﻤﺎ ﻴﻠﻲ:
ﺍﻝﺤﻔﺎﻅ ﻋﻠﻰ ﺍﻝﺼﺤﺔ ﻭﺍﺠﺏ ﺸﺭﻋﻲ.
ﻷﻥ ﻤﺎ ﻻ ﻴﺘﻡ ﺍﻝﻭﺍﺠﺏ ﺇﻻ ﺒﻪ ﻓﻬﻭ ﻭﺍﺠﺏ ،ﻷﻥ ﺍﻝﺤﻔﺎﻅ ﻋﻠﻰ ﺍﻝﺼﺤﺔ ﻭﺴﻴﻠﺔ ﻤﻥ ﻭﺴﺎﺌل ﺍﻝﺤﻔﺎﻅ ﻋﻠﻰ ﺍﻝﻨﻔﺱ ﻭﺍﻝﻌﻘل،
ﻭﻁﺭﻴﻕ ﻴﻌﻴﻥ ﻋﻠﻰ ﺍﻝﻌﺒﺎﺩﺓ ﻭﺍﻝﻜﺴﺏ.
ﺴ ﻭﻴِ ﻪ ﺍﻝﻁﺒﻴﺏ ﻝﻤﺎ ﻗﺭﺃ ﻗﻭل ﺭﺴﻭل ﺍﷲ )) :ﻤﺎ ﻤﻸ ﺁﺩﻤﻲ ﻭﻋﺎﺀ ﺸﺭﺍ ﻤﻥ ﺒﻁﻨﻪ ،ﺒﺤﺴﺏ ﺍﺒﻥ ﺁﺩﻡ ﻱ ﺃﻥ ﺍﺒﻥ ﻤﺎ
ﺭﻭِ
ﺱ ﻫﺫﻩ ﺍﻝﻜﻠﻤﺎﺕ
ﻝﻘﻴﻤﺎﺕ ﻴﻘﻤﻥ ﺼﻠﺒﻪ ﻓﺈﻥ ﻝﻡ ﻴﻔﻌل ﻓﺜﻠﺙ ﻝﻁﻌﺎﻤﻪ ﻭﺜﻠﺙ ﻝﺸﺭﺍﺒﻪ ﻭﺜﻠﺙ ﻝﻨﻔﺴﻪ (( ﻗﺎل :ﻝﻭ ﺍﺴﺘﻌﻤل ﺍﻝﻨﱠﺎ
ﻝﺴﻠﻤﻭﺍ ﻤﻥ ﺍﻷﻤﺭﺍﺽ ،ﻭﺍﻷﺴﻘﺎﻡ ،ﻭﻝﺘﻌﻁﻠﺕ ﺍﻝﻤﺎﺭﺴﺘﺎﻨﺎﺕ ﻭﺩﻜﺎﻜﻴﻥ ﺍﻝﺼﻴﺎﺩﻝﺔ.
ﻷﻥ ﺍﻹﻜﺜﺎﺭ ﻤﻥ ﺍﻝﻁﻌﺎﻡ ﻭﻋﺩﻡ ﺍﻝﺘﻭﺍﺯﻥ ﻓﻲ ﺍﻝﻐﺫﺍﺀ ﻴﺅﺩﻱ ﻝﻠﺴﻤﻨﺔ ﻭﺍﻷﻤﺭﺍﺽ ،ﻭﺍﻝﺘﻭﺍﺯﻥ ﻓﻲ ﺍﻝﻐﺫﺍﺀ ﻴﺤﻔﻅ ﺼﺤﺔ
ﺍﻹﻨﺴﺎﻥ ﻭﻴﺒﻌﺩﻩ ﻋﻥ ﺍﻹﻤﺭﺍﺽ.
ﻋﺩﻡ ﺸﻔﺎﺀ ﺒﻌﺽ ﺍﻷﻤﺭﺍﺽ ﺒﺭﻏﻡ ﺘﻨﺎﻭل ﺍﻝﺩﻭﺍﺀ.
ﻷﻨﻪ ﻝﻡ ﻴﺘﻡ ﺘﺸﺨﻴﺹ ﺍﻝﻤﺭﺽ ﺍﻝﺼﺤﻴﺢ ﻭﺒﺎﻝﺘﺎﻝﻲ ﻋﺩﻡ ﺇﻋﻁﺎﺀ ﺍﻝﺩﻭﺍﺀ ﺍﻝﻤﻨﺎﺴﺏ ﻝﻪ.
ﻤﻥ ﺍﻝﻤﻔﺘﺭﺽ ﺃﻥ ﺘﻜﻭﻥ ﻨﺴﺒﺔ ﺍﻷﻤﺭﺍﺽ ﺍﻝﺘﻲ ﺘﻨﺘﻘل ﺒﺴﺒﺏ ﺍﻝﺘﻘﺼﻴﺭ ﻓﻲ ﺍﻝﺘﻌﺎﻝﻴﻡ ﺍﻝﻭﻗﺎﺌﻴﺔ ﺃﻗل ﺍﻝﻨﺴﺏ ﻓﻲ ﺒﻼﺩ
ﺍﻝﻤﺴﻠﻤﻴﻥ.
ﻷﻥ ﺴﻨﺔ ﻨﺒﻴﻨﺎ ﺜﺭﻴﺔ ﺒﺎﻝﻨﺼﺎﺌﺢ ﺍﻝﻭﻗﺎﺌﻴﺔ ﻝﻜﺜﻴﺭ ﻤﻥ ﺍﻷﻤﺭﺍﺽ ﻭﺍﻷﺴﻘﺎﻡ.
ﺍﻝﻭﻗﺎﻴﺔ ﻤﻥ ﺍﻝﻌﺩﻭﻯ ﻓﻲ ﺍﻹﺴﻼﻡ ﻝﻴﺴﺕ ﻀﻌﻔﹰﺎ ﻓﻲ ﺍﻝﻴﻘﻴﻥ ،ﺃﻭ ﻫﺭﻭﺒﹰﺎ ﻤﻥ ﺍﻝﻘﻀﺎﺀ ﺍﻝﻤﺤﺘﻭﻡ.
ﻷﻥ ﺍﻝﻘﺩﺭ ﻻ ﻴﻌﻠﻤﻪ ﺇﻻ ﺍﷲ ﻭﻝﻜﻥ ﻋﻠﻴﻨﺎ ﺍﻷﺨﺫ ﺒﺄﺴﺒﺎﺏ ﺍﻝﻨﺠﺎﺓ ﻜﻤﺎ ﺃﻤﺭﻨﺎ ﺍﷲ ﻭﺭﺴﻭﻝﻪ .
ﺘﻔﺼﻴل ﺘﻭﺠﻴﻬﺎﺕ ﺍﻹﺴﻼﻡ ﻓﻲ ﺍﻝﻤﺠﺎل ﺍﻝﻭﻗﺎﺌﻲ ﻭ ﺇﺠﻤﺎﻝﻬﺎ ﻓﻲ ﺍﻝﻤﺠﺎل ﺍﻝﻌﻼﺠﻲ.
ﻷﻥ ﺍﻝﻭﻗﺎﻴﺔ ﺃﻫﻭﻥ ﻭﺃﺨﻑ ﻋﻠﻴﻨﺎ ﻓﻲ ﺍﻻﻝﺘﺯﺍﻡ ﺃﻤﺎ ﺍﻝﻌﻼﺝ ﻓﺒﺤﺎﺠﺔ ﺇﻝﻰ ﺩﻗﺔ ﻓﻲ ﺍﻝﺘﺸﺨﻴﺹ ﻭﺍﻝﺘﺩﺍﻭﻱ.
ﺢ ﺍﻝﻨﺒﻲ ﺍﺴﺘﻌﻤﺎل ﺍﻝﺩﻗﻴﻕ ﺍﻝﻜﺎﻤل ﻋﻠﻰ ﺍﻝﺩﻗﻴﻕ ﺍﻝﻤﻨﺨﻭل.
ﺘﺭﺠﻴ
ﻝﻤﺎ ﻓﻴﻪ ﻤﻥ ﻓﻭﺍﺌﺩ ﻤﻭﺠﻭﺩﺓ ﻓﻲ ﺍﻝﻘﺸﺭﺓ ﻭﻓﻴﺘﺎﻤﻴﻨﺎﺕ ﻓﻁﻠﺏ ﻋﺠﻨﻬﺎ ﻤﻌﻬﺎ.
ﺠﺴِ ﻡ ﻭﺍﻝﹼﻠ ﻪ
ﻁ ﹰﺔ ﻓِﻲ ﺍﻝﹾ ِﻌﻠﹾ ِﻡ ﻭﺍﻝﹾ ِ
ﻋﹶﻠﻴ ﹸﻜﻡ ﻭﺯﺍ ﺩ ﻩ ﺒﺴ ﹶ
ﻁﻔﹶﺎ ﻩ
ﻥ ﺍﻝﹼﻠ ﻪ ﺍﺼ ﹶ
ﻗﺎل ﺍﷲ ﺘﻌﺎﻝﻰ ﻓﻲ ﻭﺼﻑ ﻁﺎﻝﻭﺕ ﻋﻠﻴﻪ ﺍﻝﺴﻼﻡِ :ﺇ
ﻋﻠِﻴﻡ
ﺴﻊ
ﻴﺅْﺘِﻲ ﻤﻠﹾ ﹶﻜ ﻪ ﻤﻥ ﻴﺸﹶﺂ ﺀ ﻭﺍﻝﹼﻠ ﻪ ﻭﺍ ِ
-ﺘﺫﻜﻴﺭ ﺍﷲ ﺘﻌﺎﻝﻰ ﺒﻨﻲ ﺇﺴﺭﺍﺌﻴل ﺒﻭﺼﻑ ﻤﻥ ﺃﺭﺴل ﺇﻝﻴﻬﻡ ﺒﺎﻝﻘﻭﺓ ﺍﻝﺒﺩﻨﻴﺔ ﻭﺍﻝﻜﻤﺎل ﺍﻝﺠﺴﺩﻱ ﺇﻝﻰ ﺠﺎﻨﺏ ﺍﻝﻌﻠﻡ.
ﺫﻜﺭﻫﻡ ﺍﷲ ﺒﺫﻝﻙ ﻻﻥ ﺍﻝﻤﻠﻙ ﻻﺒﺩ ﺃﻥ ﻴﻜﻭﻥ ﻓﻴﻪ ﺼﻔﺎﺕ ﻤﻬﻤﺔ ﺘﺅﻫﻠﻪ ﻝﻠﻤﻠﻙ ﻭﻤﻨﻬﺎ ﺍﻝﻤﻌﺭﻓﺔ ﻭﺍﻝﻌﻠﻡ ﻭﺍﻝﺼﺤﺔ ﻭﺍﻝﻘﻭﺓ
ﺍﻝﺒﺩﻨﻴﺔ ﻝﻴﻘﺩﺭ ﻋﻠﻰ ﺍﻝﻘﻴﺎﻡ ﺒﺄﻤﻭﺭ ﺍﻝﻤﻠﻙ ﻭﻗﻴﺎﺩﺓ ﺍﻝﻨﺎﺱ.
ا
^ال ا
دس:
Uﺃﺭﺴﻡ ﺨﻁﹰﺎ ﺘﺤﺕ ﺍﻝﻌﺒﺎﺭﺓ ﺍﻝﻤﻨﺎﺴﺒﺔ ﻝﻤﻘﺩﻤﺔ ﺍﻝﺴﺅﺍل:
ﺍﻝﺘﺩﺒﻴﺭ ﺍﻝﻭﻗﺎﺌﻲ ﺍﻝﺫﻱ ﻴﺩﻋﻭﺍ ﻝﻪ ﺤﺩﻴﺙ ﺭﺴﻭل ﺍﷲ :ﺘﺨﻴﺭﻭﺍ ﻝﻨﻁﻔﻜﻡ ﻭﺍﻨﻜﺤﻭﺍ ﺍﻷﻜﻔﺎﺀ ﻭﺃﻨﻜﺤﻭﺍ ﺇﻝﻴﻬﻡ
– ﺍﻝﻭﻗﺎﻴﺔ ﻤﻥ ﺍﻷﻤﺭﺍﺽ ﺍﻝﻤﻌﺩﻴﺔ. – ﺍﻝﻭﻗﺎﻴﺔ ﻤﻥ ﺍﻝﺤﻭﺍﺩﺙ. -ﺍﻝﻭﻗﺎﻴﺔ ﻤﻥ ﺍﻷﻤﺭﺍﺽ ﺍﻝﻭﺭﺍﺜﻴﺔ.
ﺍﻝﺘﺩﺒﻴﺭ ﺍﻝﻭﻗﺎﺌﻲ ﺍﻝﺫﻱ ﻴﺩﻋﻭﺍ ﻝﻪ ﺤﺩﻴﺙ ﺭﺴﻭل ﺍﷲ :ﻴﻤﻴﻁ ﺍﻷﺫﻱ ﻋﻥ ﺍﻝﻁﺭﻴﻕ ﺼﺩﻗﺔ
-ﺍﻝﺴﻼﻤﺔ ﻭﺍﻝﻭﻗﺎﻴﺔ -ﺍﻝﻭﻗﺎﻴﺔ ﻤﻥ ﺍﻷﻤﺭﺍﺽ ﺍﻝﻭﺭﺍﺜﻴﺔ. -ﺍﻝﻭﻗﺎﻴﺔ ﻤﻥ ﺍﻷﻤﺭﺍﺽ ﺍﻝﻤﻌﺩﻴﺔ.
ﻤﻥ ﺍﻝﺤﻭﺍﺩﺙ.
ﻥ ﺤﺠﺭﹰﺍ ﻝﻴﻌﻠﻭﺍ ﺍﻷﺸﺩ ﻤﻨﻬﻡ ﻓﻠﻡ ﻴﻨﻜﺭ ﺫﻝﻙ. ﺍﻝﺭﻴﺎﻀﺔ ﺍﻝﺘﻲ ﻴﻘﺭﻫﺎ ﺭﺴﻭل ﺍﷲ :ﻤﺭ ﺍﻝﻨﺒﻲ ﺒﻘﻭ ٍﻡ ﻴﺭﺒﻌﻭ
– ﺤﻤل ﺍﻷﺜﻘﺎل. – ﺘﻌﻠﻡ ﺍﻝﺭﻤﺎﻴﺔ. -ﺭﻜﻭﺏ ﺍﻝﺨﻴل.
ﻤﺠﺎل ﺍﻝﻨﻅﺎﻓﺔ ﺍﻝﺫﻱ ﻴﺤﺙ ﻋﻠﻴﻪ ﺭﺴﻭل ﺍﷲ :ﺍﻝﺒﺯﺍﻕ ﻓﻲ ﺍﻝﻤﺴﺠﺩ ﺨﻁﻴﺌﺔ ﻭﻜﻔﺎﺭﺘﻬﺎ ﺩﻓﻨﻬﺎ
– ﻨﻅﺎﻓﺔ ﺍﻝﻔﻡ. – ﻨﻅﺎﻓﺔ ﺒﻴﻭﺕ ﺍﷲ ﺘﻌﺎﻝﻰ. -ﻨﻅﺎﻓﺔ ﺍﻝﺠﺴﺩ .
٢٦
ا
^ال ا
(:-
Uﺘﺄﻤل ﺃﺤﺎﺩﻴﺙ ﺭﺴﻭل ﺍﷲ ﺜﻡ ﺍﺴﺘﻨﺒﻁ ﻤﻘﻭﻤﺎﺕ ﺤﻔﻅ ﺍﻝﺼﺤﺔ ﻜﻤﺎ ﺒﻴﻨﻬﺎ ﺍﻝﺭﺴﻭل :
ﻗﺎل َﺭﺳﻮﻝ ﺍﷲ )) :ﻤﺎ ﻤﻸ ﺁﺩﻤﻲ ﻭﻋﺎﺀ ﺸﺭﺍ ﻤﻥ ﺒﻁﻨﻪ ،ﺒﺤﺴﺏ ﺍﺒﻥ ﺁﺩﻡ ﻝﻘﻴﻤﺎﺕ ﻴﻘﻤﻥ ﺼﻠﺒﻪ ﻓﺈﻥ ﻝﻡ ﻴﻔﻌل ﻓﺜﻠﺙ
ﻝﻁﻌﺎﻤﻪ ﻭﺜﻠﺙ ﻝﺸﺭﺍﺒﻪ ﻭﺜﻠﺙ ﻝﻨﻔﺴﻪ (
ﺍﻝﻐﺫﺍﺀ ﺍﻝﻤﺘﻭﺍﺯﻥ.
ﻗﺎل َﺭﺳﻮﻝ ﺍﷲ ) :ﺍﻝ ﱡ
ﻁﻬﻭ ﺭ ﺸﻁﺭ ﺍﻹﻴﻤﺎﻥ (.
ﺍﻝﻨﻅﺎﻓﺔ.
ﺨ ﺮﺟﻮﺍ ِﻣ ﻨﻬﺎ.
ﺽ ِﺑﻬﺎ ﻓﹶﻼ ﺗ
ﺽ ﻓﹶﻼ ﺗ ﺪ ﺧﻠﹸﻮﻫﺎ ،ﻭِﺇﺫﹶﺍ ﻭ ﹶﻗ ﻊ ﻭﹶﺃﻧﺘ ﻢ ِﺑﹶﺄ ﺭ ٍ
ﻗﹶﺎﻝ َﺭﺳﻮﻝ ﺍﷲ ِ :ﺇﺫﹶﺍ ﺳ ِﻤ ﻌﺘ ﻢ ﺑِﺎﻟﻄﱠﺎﻋﻮ ِﻥ ِﺑﹶﺄ ﺭ ٍ
ﺍﻝﻭﻗﺎﻴﺔ.
ﻗﹶﺎل ﺭﺴﻭل ﺍﷲ :ﺍﻝﻤﺅﻤﻥ ﺍﻝﻘﻭﻱ ﺨﻴﺭ ﻭﺃﺤﺏ ﺍﻝﻰ ﺍﷲ ﻤﻥ ﺍﻝﻤﺅﻤﻥ ﺍﻝﻀﻌﻴﻑ ،ﻭﻓﻲ ﻜل ﺨﻴﺭ .
ﺍﻝﺭﻴﺎﻀﺔ.
ﻗﹶﺎل ﺭﺴﻭل ﺍﷲ :ﻝﻜل ﺩﺍﺀ ﺩﻭﺍﺀ ﻓﺈﺫﺍ ﺃﺼﻴﺏ ﺩﻭﺍﺀ ﺍﻝﺩﺍﺀ ﺒﺭﺃ ﺒﺈﺫﻥ ﺍﷲ
ﺍﻝﻌﻼﺝ.
ا
^ال ا:)!Z
Uﺃﻛﻤﻞ ﺍﳌﺨﻄﻂ ﺍﻵﰐ ﲟﺎ ﻳﻨﺎﺳﺒﻬﺎ:
+4+ت |9ا @iآ ! Aر4ل ا: %
ا
^ال ا:- 8
Uﺘﺩﺒﺭ ﺤﺩﻴﺙ ﺭﺴﻭل ﺍﷲ ﺜﻡ ﺃﺠﺏ ﻋﻥ ﺍﻷﺴﺌﻠﺔ ﺍﻝﺘﺎﻝﻴﺔ ﻝﻪ:
ﺠ ﱠل
ﻋ ﺯ ﻭ
ﻥ ﺍﷲ
ﺏ ﺩﻭﺍ ﺀ ﺍﻝﺩﺍ ِﺀ ﺒﺭﺍ ﺀ ِﺒِﺈﺫﹾ ِ
ﻗﹶﺎ َل ﺭﺴﻭ ُل ﺍﻝﱠﻠ ِﻪ ِ :ﻝ ﹸﻜ ﱢل ﺩﺍ ٍﺀ ﺩﻭﺍﺀ ،ﹶﻓﺈِﺫﺍ ُﺃﺼِﻴ
ﻤﺎﺫﺍ ﻴﻔﻴﺩ ﺍﻹﺨﺒﺎﺭ ﻓﻲ ﻗﻭﻝﻪ ِ :ﻝ ﹸﻜ ﱢل ﺩﺍ ٍﺀ ﺩﻭﺍﺀ ؟
ﻭﺠﻭﺏ ﺍﻝﺘﺩﺍﻭﻱ ﻋﻨﺩ ﺍﻝﻤﺭﺽ.
ﻋﻼﻡ ﻴﻌﻠﻕ ﺍﻝﺭﺴﻭل ﺒﺭ ﺀ ﺍﻝﻤﺭﺽِ؟
ﻋﻠﻕ ﺍﻝﺭﺴﻭل ﺍﻝﺒﺭﺀ ﻤﻥ ﺍﻝﺩﺍﺀ ﺒﺈﺫﻥ ﺍﷲ ﺘﻌﺎﻝﻰ ﻋﻨﺩ ﺃﺨﺫ ﺍﻝﺩﻭﺍﺀ ﺍﻝﺼﺤﻴﺢ.
ﺱ ﻤﻥ ﻋﻼﺠﻬﺎ؟ ﻤﺎ ﺭﺃﻴﻙ ﻓﻲ ﺘﺼﻨﻴﻑ ﺒﻌﺽ ﺍﻷﻤﺭﺍﺽ ﺇﻝﻲ ﺃﻤﺭﺍﺽ ﻤﺴﺘﻌﺼﻴﺔ ﻤﻴﺅﻭ ٍ
ﻫﺫﺍ ﺍﻝﺘﺼﻨﻴﻑ ﻏﻴﺭ ﺼﺤﻴﺢ ﻭﻤﺨﺎﻝﻑ ﻝﻠﺴﻨﺔ ﺍﻝﻨﺒﻭﻴﺔ ﻓﻼ ﺒﺩ ﻤﻥ ﻭﺠﻭﺩ ﺩﻭﺍﺀ.
ﻥ ﻝﻜ ّل ﺩﺍ ٍﺀ ﺩﻭﺍ ﺀ ﻋﻠﻰ ﻨﻔﺴ ﻴ ِﺔ ﺍﻝﻤﺭﻴﺽ؟
ﻤﺎ ﺃﺜﺭ ﺘﺄﻜﻴﺩ ﺍﻝﻨﺒﻲ ﺃ
ﻓﻴﻪ ﻓﺎﺌﺩﺓ ﻋﻅﻴﻤﺔ ﺘﺭﻓﻊ ﻤﻌﻨﻭﻴﺎﺕ ﺍﻝﻤﺭﻴﺽ ﻭﺘﺠﻌﻠﻪ ﻤﺘﻔﺎﺌل ﻷﺨﺫ ﺍﻝﻌﻼﺝ ﻭﺍﻷﻤل ﺒﺎﻝﺸﻔﺎﺀ.
٢٧
ا
^ال ا<:
Uﺿﻊ ر= Yر $ل ا )! :ا ) $Vأ ( أ!م !
)! #ا ) $Vب (:
)ﺏ( )ﺃ( ﻡ
ﻧﻈﺎﻓﺔ ﺍﻟﻔﻢ. ٥ 'َ َل َرُُ 4ل ا 6ِ 7/ا4ُ/ا اْ َ َ =ِ َ Aاَ َ /ث اَْ
َا َز ِPاْ ََ4Aا ِر ِد َو'َ ِر َ= ِ ا Rِ ِ
X/وَا Q- }- -١
ﺍﻟﻮﻗﺎﻳﺔ ﻣﻦ ﺍﻷﻣﺮﺍﺽ. ٣ َ ُ{
َ َُ 6و َ
َ Qرأْ َ
ُ ْ ََ ِ $أٍ /م َ ِْ .
َ Q
ُ >ِP Qآ -
ََِ ٍ 7أنْ َ ِْ 0َ .
ْ +ُ Q
=ُ َ7آ -
َ 6ِ 7/ِ R
*َ َل َر
ُ ُل ا@ َِ : E -٢
ﻧﻈﺎﻓﺔ ﺍﻷﻣﺎﻛﻦ ﺍﻟﻌﺎﻣﺔ. ١ a
xX ل ا@ ِِ ُ
K : Eر ُد ا ْ ُُ ِ .ْ .
ض ?َ@ Lا ْ ُِ . ل َر
ُ ُ
*َ َ -٣
ﻧﻈﺎﻓﺔ ﺍﳉﺴﺪ. ٢ Q
/= َ d/و َ
ن اَ %
Hدَوا ُء ا/ا ِء َ
َا َء ِِذْ ِ
Qدَا ٍء َدوَاءٌِPَ ،ذا ُأِ َ
ل ا- Kُ ِ : 6ِ 7/
ل َرُُ 4
'َ َ -٤
ﺍﺳﺘﺤﺒﺎﺏ ﺍﻟﻌﻼﺝ. ٤ ب َََ$
َkْ
+َ ،ِ9َ 7ْ ِ ٌ َ َ Xةٌ ِ-
/ 7
ك َْ +
َ4ا ُ ' -٥ل ا/ ِ /
> :ا -
ا
^ال اOدي *:
Uﺍﻜﺘﺏ ﺒﻴﻥ ﺍﻝﻘﻭﺴﻴﻥ ﺍﻝﺘﺼﻭﻴﺏ ﺍﻝﻤﻨﺎﺴﺏ ﻝﻤﺎ ﺘﺤﺘﻪ ﺨﻁ ﻓﻴﻤﺎ ﻴﺄﺘﻲ:
) ﻭﺍﺠﺏ ﺸﺭﻋﻲ ( ﻤﻨﺯﻝﺔ ﺍﻝﺼﺤﺔ ﻓﻲ ﺍﻝﺴﻨﺔ ﺍﻝﻨﺒﻭﻴﺔ ﻤﻨﺩﻭﺒﺔ ﺸﺭﻋﹰﺎ.
) ﻋﻠﻰ ﺩﻤﺞ ﻤﺠﻤﻭﻋﺔ ( ﺍﻝﺘﻭﺍﺯﻥ ﺍﻝﺼﺤﻲ ﻴﻌﺘﻤﺩ ﻋﻠﻰ ﻨﻭﻉ ﻭﺍﺤﺩ ﻤﻥ ﺍﻝﻐﺫﺍﺀ.
ﺍﺘﺨﺫﺕ ﺍﻝﺼﺤﺔ ﺍﻝﻭﻗﺎﺌﻴﺔ ﻓﻲ ﺍﻝﺴﻨﺔ ﻁﺭﻴﻕ ﻭﺍﺤﺩ ﻓﻲ ﺍﻝﻤﺤﺎﻓﻅﺔ ﻋﻠﻰ ﺼﺤﺔ ﺍﻝﻔﺭﺩ ﻭﺍﻝﻤﺠﺘﻤﻊ ) .ﻁﺭﻴﻘﺘﻴﻥ (
ا
^ال ا:* YZ
ﻤﺨﺎﻁﺭ ﺘﺭﻙ ﻨﻅﺎﻓﺔ ﺍﻷﻤﺎﻜﻥ ﺍﻝﻌﺎﻤﺔ ﻜﺜﻴﺭU ،ﺍﻜﺘﺏ ﺜﻼﺜﺔ ﻤﻨﻬﺎ:
-١ﺍﻨﺘﺸﺎﺭ ﺍﻷﻭﺒﺌﺔ -٢ﻓﺴﺎﺩ ﺍﻝﺒﻴﺌﺔ ﺍﻝﻤﺤﻴﻁﺔ -٣ﺘﺸﻭﻴﻪ ﺍﻝﻤﻨﻅﺭ ﺍﻝﻌﺎﻡ ﻓﻲ ﺍﻝﻁﺭﻗﺎﺕ.
ﻤﺎ ﺃﺜﺭ ﺍﻫﺘﻤﺎﻡ ﺍﻝﻤﺅﻤﻥ ﺒﻨﻅﺎﻓﺔ ﺃﻋﻀﺎﺌﻪ ﻭﻭﻀﺎﺀﺓ ﻭﺠﻬﻪ ﻓﻲ ﺍﻝﺩﻨﻴﺎ ﻭﺍﻵﺨﺭﺓ؟
-١ﺍﻝﺼﺤﺔ ﻭﺍﻝﻌﺎﻓﻴﺔ -٢ﺤﻤﺎﻴﺔ ﺍﻝﺠﺴﺩ ﻤﻥ ﺍﻷﻤﺭﺍﺽ -٣ﺍﻝﺘﻘﺭﺏ ﺇﻝﻰ ﺍﷲ ﻭﻨﻴل ﺍﻝﺠﺭ ﺍﻝﻌﻅﻴﻡ ﻓﻲ ﺍﻵﺨﺭﺓ.
ﻤﺎ ﺍﻝﻔﻭﺍﺌﺩ ﺍﻝﺼﺤﻴﺔ ﺍﻝﻤﺘﺭﺘﺒﺔ ﻋﻠﻰ ﺍﻝﻭﻀﻭﺀ؟
-١ﻨﻅﺎﻓﺔ ﺍﻝﺠﺴﻡ -٢ﺇﺯﺍﻝﺔ ﺍﻝﺠﺭﺍﺜﻴﻡ ﻭﺍﻝﻭﻗﺎﻴﺔ ﻤﻥ ﺍﻷﻤﺭﺍﺽ ﺍﻝﻤﻌﺩﻴﺔ -٣ﺍﻝﻭﻗﺎﻴﺔ ﻤﻥ ﺍﻷﻤﺭﺍﺽ ﺍﻝﺠﻠﺩﻴﺔ
-٤ﺘﻨﺸﻴﻁ ﺍﻝﺩﻭﺭﺓ ﺍﻝﺩﻤﻭﻴﺔ -٥ﻭﻗﺎﻴﺔ ﺍﻝﻔﻡ ﻭﺘﻁﻬﻴﺭﻩ.
ا
^ال ا:* 0'Z
Uﺘﺩﺒﺭ ﺤﺩﻴﺙ ﺭﺴﻭل ﺍﷲ D + + :د >+و=ء
Jا H@ ،6X +ا Dدم Aت P 67 Aن 6+$X 7P Q$9و7Y
Sا 6وU 69 7Yﺜﻡ ﺍﺴﺘﻨﺘﺞ ﻗﻭﺍﻋﺩ ﺤﻔﻅ ﺍﻝﺼﺤﺔ ﺍﻝﺘﻲ ﻴﺸﻴﺭ ﺇﻝﻴﻬﺎ.
-١ﺍﻻﻋﺘﺩﺍل ﻓﻲ ﺍﻝﻁﻌﺎﻡ ﻭﺍﻝﺸﺭﺍﺏ -٢ﺍﻻﻗﺘﺼﺎﺩ ﻓﻲ ﺍﻷﻜل ﺒﻤﺎ ﻴﺩﻓﻊ ﺍﻝﺠﻭﻉ -٣ﻋﺩﻡ ﺍﻹﺴﺭﺍﻑ ﻓﻲ ﺍﻝﻤﺄﻜل ﻭﺍﻝﻤﺸﺭﺏ
ا
^ال ا:* h!i
Uﻀﻊ ﻤﺎ ﺒﻴﻥ ﺍﻝﻘﻭﺴﻴﻥ ﺃﻤﺎﻡ ﺩﻻﻝﺘﻪ ﺍﻝﻤﻨﺎﺴﺒﺔ ﻤﻥ ﺍﻝﺴﻨﺔ ﺍﻝﻨﺒﻭﻴﺔ ﻋﻠﻰ ﻋﻨﺎﻴﺔ ﺍﻹﺴﻼﻡ ﺒﺎﻝﺼﺤﺔ ﻓﻲ ﺍﻝﺠﺩﻭل ﺍﻵﺘﻲ :
) ﺍﻹﺠﺭﺍﺕ ﺍﻝﺼﺤﻴﺔ ﻋﺒﺎﺩﺓ ،ﺘﻠﻭﺙ ﺍﻷﻤﺎﻜﻥ ﺍﻝﻌﺎﻤﺔ ﻴﻭﺠﺏ ﺍﻝﻠﻌﻨﺔ ،ﺘﺸﺩﻴﺩ ﺍﻹﺴﻼﻡ ﻋﻠﻰ ﻨﻅﺎﻓﺔ ﺍﻝﻔﻡ ،ﺍﻝﻨﻅﺎﻓﺔ ﺍﻝﺸﺨﺼﻴﺔ ﻤﻥ
ﺴﻨﻥ ﺍﻝﻔﻁﺭﺓ ،ﺍﻝﺤﺠﺭ ﺍﻝﺼﺤﻲ ﻤﻔﻬﻭﻡ ﺇﺴﻼﻤﻲ(
ﺍﻝﺤﺠﺭ ﺍﻝﺼﺤﻲ ﻤﻔﻬﻭﻡ ﺇﺴﻼﻤﻲ ﺨﻠﹸﻭﻫﺎ ،ﻭِﺇﺫﹶﺍ ﻭ ﹶﻗ ﻊ ﻭَﺃﻨﹾ ﹸﺘ ﻡ
ﺽ ﻓﹶﻼ ﹶﺘﺩ ﹸ ﻥ ِﺒَﺄﺭٍ ﺴ ِﻤﻌ ﹸﺘﻡ ﺒِﺎﻝﻁﱠﺎﻋﻭ ِ ﻲ ِ :ﺇﺫﹶﺍ ﻗﺎل ﺍﻝ ﱠﻨ ِﺒ
ﺽ ِﺒﻬﺎ ﻓﹶﻼ ﹶﺘﺨﹾ ﺭﺠﻭﺍ ِﻤﻨﹾﻬﺎ. ِﺒَﺄﺭٍ
ﺘﺸﺩﻴﺩ ﺍﻹﺴﻼﻡ ﻋﻠﻰ ﻨﻅﺎﻓﺔ ﺍﻝﻔﻡ ﺏ ﹶﺘﻌﺎﻝﹶﻰ ﻙ ﻤﻁﹾ ﻴ ﺒﺔﹲ ِﻝﻠﹾ ﹶﻔﻡِ ،ﻤﺭﻀﺎﺓﹲ ﻝِﻠ ﺭ :ﺍﻝ
ﺴﻭﺍ ﻲ ﻗﺎل ﺍﻝ ﱠﻨ ِﺒ
ﺍﻝﻨﻅﺎﻓﺔ ﺍﻝﺸﺨﺼﻴﺔ ﻤﻥ ﺴﻨﻥ ﺍﻝﻔﻁﺭﺓ ﻲ :ﺨﻤﺱ ﻤﻥ ﺍﻝﻔﻁﺭﺓ ﺍﻝﺨﺘﺎﻥ ﻭﺍﻻﺴﺘﺤﺩﺍﺩ -ﻭﻫﻭ ﺤﻠﻕ ﺍﻝﻌﺎﻨﺔ - ﻗﺎل ﺍﻝ ﱠﻨ ِﺒ
ﻭﻨﺘﻑ ﺍﻹﺒﻁ ﻭﻗﺹ ﺍﻝﺸﺎﺭﺏ ﻭﺘﻘﻠﻴﻡ ﺍﻷﻅﻔﺎﺭ
ﺍﻹﺠﺭﺍﺕ ﺍﻝﺼﺤﻴﺔ ﻋﺒﺎﺩﺓ ﺏ ﹶﻨﻅِﻴﻑﹲ ﻴﺤﺏ ﺍﻝﻨﻅﺎﻓﺔ ﻜﺭﻴﻡ ﻴﺤﺏ ﻁ ﻴ
ﻁ ﻴﺏ ﻴﺤﺏ ﺍﻝ ﱠ ﻲ ﺇﻥ ﺍﷲ ﹶ ﻗﺎل ﺍﻝ ﱠﻨ ِﺒ
ﺸ ﺒﻬﻭﺍ ﺒﺎﻝﻴﻬﻭﺩ ﺠﻭﺍﺩ ﻴﺤﺏ ﺍﻝﺠﻭﺩ ﻓﻨﻅﻔﻭﺍ َﺃﻓﹾ ِﻨ ﻴ ﹶﺘ ﹸﻜﻡ ﻭﻻ ﹶﺘ ﹶ ﺍﻝﻜﺭﻡ
ﺘﻠﻭﺙ ﺍﻷﻤﺎﻜﻥ ﺍﻝﻌﺎﻤﺔ ﻴﻭﺠﺏ ﺍﻝﻠﻌﻨﺔ ﻕ
ﻁﺭِﻴ ِ
ﻋ ِﺔ ﺍﻝ ﱠ
ﺙ ﺍﻝﹾ ﺒﺭﺍ ﺯ ﻓِﻰ ﺍﻝﹾ ﻤﻭﺍ ِﺭ ِﺩ ﻭﻗﹶﺎ ِﺭ
ﻼ ﹶ ﻥ ﺍﻝ ﱠﺜ ﹶ
ﻋ ﻼِﻲ :ﺍ ﱠﺘﻘﹸﻭﺍ ﺍﻝﹾ ﻤ ﹶ
ﻗﺎل ﺍﻝ ﱠﻨ ِﺒ
ﻅ ﱢل ﻭﺍﻝ ﱢ
٢٨
ﺍﻝﻤﺤﻭﺭ ﺍﻝﺨﺎﻤﺱ :ﺍﻝﺴﻴﺭﺓ ﺍﻝﻨﺒﻭﻴﺔ ﻭﺍﻝﺸﺨﺼﻴﺎﺕ
ﺍﻝﺩﺭﺱ ﺍﻷﻭل :ﺍﷲ ﻨﻭﺭ ﺍﻝﺴﻤﻭﺍﺕ ﻭﺍﻷﺭﺽ.
ﺴﻭﺭﺓ ﺍﻝﻨﻭﺭ ،ﺍﻵﻴﺎﺕ ) ( ٤٥ – ٣٥
ﺍﻝﺴﺅﺍل ﺍﻷﻭل:
Uﺘﺩﺒﺭ ﺍﻵﻴﺎﺕ ﺍﻝﻜﺭﻴﻤﺔ ﺜ ﻡ ﺃﺠﺏ ﻋﻥ ﺍﻷﺴﺌﻠﺔ ﺍﻝﺘﺎﻝﻴﺔ ﻝﻬﺎ:
ﻱ ﻴﻭ ﹶﻗ ﺩ ِﻤﻥ
ﺠ ﹸﺔ ﹶﻜَﺄ ﱠﻨﻬﺎ ﹶﻜﻭ ﹶﻜﺏ ﺩ ﺭ
ﺠ ٍﺔ ﺍﻝ ﺯﺠﺎ
ﺡ ﻓِﻲ ﺯﺠﺎ ﺽ ﻤ ﹶﺜ ُل ﻨﹸﻭ ِﺭ ِﻩ ﹶﻜ ِﻤﺸﹾﻜﹶﺎ ٍﺓ ﻓِﻴﻬﺎ ِﻤﺼﺒﺎﺡ ﺍﻝﹾ ِﻤﺼﺒﺎ ﺕ ﻭﺍﻝﹾَﺄﺭِ ﺴﻤﺎﻭﺍ ِ ﻗﺎل ﺍﷲ ﺘﻌﺎﻝﻰ ﺍﻝﱠﻠ ﻪ ﻨﹸﻭ ﺭ ﺍﻝ
ﺏ ﺍﻝﱠﻠ ﻪﻋﻠﹶﻰ ﻨﹸﻭ ٍﺭ ﻴﻬﺩِﻱ ﺍﻝﱠﻠ ﻪ ِﻝﻨﹸﻭ ِﺭ ِﻩ ﻤﻥ ﻴﺸﹶﺎ ﺀ ﻭ ﻴﻀِ ﺭ ﺴﺴ ﻪ ﻨﹶﺎﺭ ﻨﹸﻭﺭ ﻏﺭِ ﺒ ﻴ ٍﺔ ﻴﻜﹶﺎ ﺩ ﺯﻴ ﹸﺘﻬﺎ ﻴﻀِﻲ ﺀ ﻭﹶﻝﻭ ﹶﻝﻡ ﹶﺘﻤ
ﺸﺭِ ﻗ ﻴ ٍﺔ ﻭﻝﹶﺎ ﹶ
ﺠ ﺭ ٍﺓ ﻤﺒﺎ ﺭ ﹶﻜ ٍﺔ ﺯﻴﺘﹸﻭ ﹶﻨ ٍﺔ ﻝﹶﺎ ﹶ
ﺸ
ﹶ
ﺢ ﹶﻝ ﻪ ﻓِﻴﻬﺎ ﺒِﺎﻝﹾ ﹸﻐ ﺩ ﻭ ﻭﺍﻝﹾ َﺂﺼﺎ ِل )ِ (٣٦ﺭﺠﺎلٌ ﻝﹶﺎ ﺴ ﺒ
ﻥ ﺍﻝﱠﻠ ﻪ َﺃﻥ ﹸﺘﺭ ﹶﻓ ﻊ ﻭ ﻴﺫﹾ ﹶﻜ ﺭ ﻓِﻴﻬﺎ ﺍﺴ ﻤ ﻪ ﻴ
ﺕ َﺃ ِﺫ
ﻋﻠِﻴﻡ (٣٥) ﻓِﻲ ﺒﻴﻭ ٍ ﺸﻲٍ ﺀ ﺱ ﻭﺍﻝﱠﻠ ﻪ ِﺒ ﹸﻜ ﱢل ﹶﺍﻝﹾَﺄﻤﺜﹶﺎ َل ﻝِﻠﻨﱠﺎ ِ
ﺏ ﻭﺍﻝﹾَﺄﺒﺼﺎ ﺭ )(٣٧ ﺏ ﻓِﻴ ِﻪ ﺍﻝﹾ ﹸﻘﻠﹸﻭ ﻥ ﻴﻭﻤﺎ ﹶﺘ ﹶﺘ ﹶﻘﱠﻠ
ﺼﻠﹶﺎ ِﺓ ﻭﺇِﻴﺘﹶﺎ ِﺀ ﺍﻝ ﺯﻜﹶﺎ ِﺓ ﻴﺨﹶﺎﻓﹸﻭ
ﻋﻥِ ﺫﻜﹾ ِﺭ ﺍﻝﱠﻠ ِﻪ ﻭِﺇﻗﹶﺎ ِﻡ ﺍﻝ ﹸﺘﻠﹾﻬِﻴ ِﻬﻡِ ﺘﺠﺎ ﺭﺓﹲ ﻭﻝﹶﺎ ﺒﻴﻊ
-١ﺍﺴﺘﺨﺭﺝ ﻤﻥ ﺍﻵﻴﺎﺕ ﺍﻝﻜﺭﻴﻤﺔ ﺍﻝﺴﺎﺒﻘﺔ ﺍﻝﻠﻔﻅ ﺍﻝﻘﺭﺁﻨﻲ ﺍﻝﺩﺍل ﻋﻠﻰ ﺍﻝﻤﻌﺎﻨﻲ ﺍﻵﺘﻴﺔ:
ﻱ :ﻤﻀﻲﺀ ﻤﺸﺭﻕ – ﻭﻫﻭ ﻤﻨﺴﻭﺏ ﺇﻝﻰ ﺍﻝﺩﺭ ﺃﻱ ﺍﻝﻠﺅﻝﺅ. ﺩ ﺭ ﹶﻜ ِﻤﺸﹾﻜﹶﺎ ٍﺓ :ﻜﻭﺓ ﻓﻲ ﺍﻝﺤﺎﺌﻁ ﻏﻴﺭ ﻨﺎﻓﺫﺓ.
ﺒِﺎﻝﹾ ﹸﻐ ﺩ ﻭ ﻭﺍﻝﹾ َﺂﺼﺎ ِل :ﺃﻭﻗﺎﺕ ﺍﻝﺼﺒﺎﺡ ﻭﺍﻝﻤﺴﺎﺀ
-٢ﺃﻜﻤل ﺍﻝﻔﺭﺍﻏﺎﺕ ﺍﻝﺘﺎﻝﻴﺔ ﺒﺎﻝﻌﺒﺎﺭﺓ ﺍﻝﻤﻨﺎﺴﺒﺔ:
ﺘﺸﻴﺭ ﺍﻵﻴﺎﺕ ﺍﻝﻜﺭﻴﻤﺔ ﺇﻝﻰ ﺼﻔﺔ ﻤﻥ ﺼﻔﺎﺕ ﺍﷲ ﺘﻌﺎﻝﻰ ﻭﻫﻲ :ﺍﻝﻨﱡﻭ ﺭ.
ﺸﺒﻪ ﺍﷲ ﺘﻌﺎﻝﻰ ﻨﻭﺭ ﺍﻹﻴﻤﺎﻥ ﻓﻲ ﻗﻠﻭﺏ ﺍﻝﻤﺅﻤﻨﻴﻥ ﺒـ ﺍﻝﻤﺸﻜﺎﺓ ﻓﻴﻬﺎ ﻤﺼﺒﺎﺡ.
-٣ﺍﺨﺘﺭ ﺍﻹﺠﺎﺒﺔ ﺍﻝﺼﺤﻴﺤﺔ ﻝﻤﻘﺩﻤﺔ ﺍﻝﺴﺅﺍل:
ﺽ ﻫﺫﺍ ﺍﻝﻨﻭﺭ ﻨﻭﻋﺎﻥ: ﺕ ﻭﺍﻝﹾَﺄﺭِ ﺴﻤﺎﻭﺍ ِ ﻗﺎل ﺍﷲ ﺘﻌﺎﻝﻰ :ﺍﻝﱠﻠ ﻪ ﻨﹸﻭ ﺭ ﺍﻝ
– ﻗﻠﻴل ﻭﻜﺜﻴﺭ. – ﺤﺴﻲ ﻭﻤﻌﻨﻭﻱ. -ﺤﻘﻴﻘﻲ ﻭﺨﻴﺎﻝﻲ.
-٤ﺍﻜﺘﺏ ﺒﻴﻥ ﺍﻝﻘﻭﺴﻴﻥ ﺍﻝﺘﺼﻭﻴﺏ ﺍﻝﻤﻨﺎﺴﺏ ﻝﻤﺎ ﺘﺤﺘﻪ ﺨﻁ ﻓﻴﻤﺎ ﻴﺄﺘﻲ:
ﻤﻥ ﻋﻼﻤﺎﺕ ﺍﻝﺭﺠﺎل ﺍﻝﺘﻲ ﺫﻜﺭﺘﻬﺎ ﺍﻵﻴﺎﺕ ﺍﻝﻜﺭﻴﻤﺔ ﺃﻨﻬﻡ ﺃﻗﻭﻴﺎﺀ ﻭﺃﺸﺩﺍﺀ.
)ﺍﻝﻘﻴﺎﻡ ﺒﺤﻘﻭﻕ ﺍﷲ ﻭﻋﺒﺎﺩﺘﻪ ﻭﺍﻝﺘﺭﻓﻊ ﻋﻥ ﻜل ﺸﻲﺀ ﻴﻤﻨﻊ ﺃﻭ ﻴﻌﻴﻕ ﻫﺫﺍ ﺍﻷﻤﺭ (
-٥ﻤﺎ ﺍﻝﺤﻜﻤﺔ ﻤﻥ ﻀﺭﺏ ﺍﻷﻤﺜﺎل ﻓﻲ ﻜﺘﺎﺏ ﺍﷲ ﺘﻌﺎﻝﻰ؟
-ﻝﻠﻌﺒﺭﺓ ﻭﺍﻝﻤﻭﻋﻅﺔ ﻭﺍﻝﺘﻭﻀﻴﺢ ﻭﺍﻝﺒﻴﺎﻥ.
-ﻹﺒﺭﺍﺯ ﺍﻝﻤﻌﻨﻰ ﺍﻝﻤﻌﻨﻭﻱ ﺒﺼﻭﺭﺓ ﺤﺴﻴﺔ.
-ﻴﺯﻴﺩ ﺍﻝﻤﻌﺎﻨﻲ ﻭﻀﻭﺤﹰﺎ ﻭﺠﻤﺎﻻ.
ﺍﻝﺴﺅﺍل ﺍﻝﺜﺎﻨﻲ:
Uﺍﻗﺭﺃ ﺍﻵﻴﺎﺕ ﺍﻝﻜﺭﻴﻤﺔ ﺍﻝﺘﺎﻝﻴﺔ ﺜﻡ ﺃﺠﺏ ﻋﻥ ﺍﻷﺴﺌﻠﺔ ﺍﻝﺘﺎﻝﻴﺔ ﻝﻬﺎ:
ﻱ ﻴﻭ ﹶﻗ ﺩ ِﻤﻥ
ﺠ ﹸﺔ ﹶﻜَﺄ ﱠﻨﻬﺎ ﹶﻜﻭ ﹶﻜﺏ ﺩ ﺭ
ﺠ ٍﺔ ﺍﻝ ﺯﺠﺎ ﺡ ﻓِﻲ ﺯﺠﺎ ﺽ ﻤ ﹶﺜ ُل ﻨﹸﻭ ِﺭ ِﻩ ﹶﻜ ِﻤﺸﹾﻜﹶﺎ ٍﺓ ﻓِﻴﻬﺎ ِﻤﺼﺒﺎﺡ ﺍﻝﹾ ِﻤﺼﺒﺎ ﺕ ﻭﺍﻝﹾَﺄﺭِ ﺴﻤﺎﻭﺍ ِ ﻗﺎل ﺍﷲ ﺘﻌﺎﻝﻰ ﺍﻝﱠﻠ ﻪ ﻨﹸﻭ ﺭ ﺍﻝ
ﺏ ﺍﻝﱠﻠ ﻪﻋﻠﹶﻰ ﻨﹸﻭ ٍﺭ ﻴﻬﺩِﻱ ﺍﻝﱠﻠ ﻪ ِﻝﻨﹸﻭ ِﺭ ِﻩ ﻤﻥ ﻴﺸﹶﺎ ﺀ ﻭ ﻴﻀِ ﺭ ﺴﺴ ﻪ ﻨﹶﺎﺭ ﻨﹸﻭﺭ ﻏﺭِ ﺒ ﻴ ٍﺔ ﻴﻜﹶﺎ ﺩ ﺯﻴ ﹸﺘﻬﺎ ﻴﻀِﻲ ﺀ ﻭﹶﻝﻭ ﹶﻝﻡ ﹶﺘﻤ
ﺸﺭِ ﻗ ﻴ ٍﺔ ﻭﻝﹶﺎ ﹶ
ﺠ ﺭ ٍﺓ ﻤﺒﺎ ﺭ ﹶﻜ ٍﺔ ﺯﻴﺘﹸﻭ ﹶﻨ ٍﺔ ﻝﹶﺎ ﹶ
ﺸ
ﹶ
ﺢ ﹶﻝ ﻪ ﻓِﻴﻬﺎ ﺒِﺎﻝﹾ ﹸﻐ ﺩ ﻭ ﻭﺍﻝﹾ َﺂﺼﺎ ِل )ِ (٣٦ﺭﺠﺎلٌ ﻝﹶﺎ ﺴ ﺒ
ﻥ ﺍﻝﱠﻠ ﻪ َﺃﻥ ﹸﺘﺭ ﹶﻓ ﻊ ﻭ ﻴﺫﹾ ﹶﻜ ﺭ ﻓِﻴﻬﺎ ﺍﺴ ﻤ ﻪ ﻴ
ﺕ َﺃ ِﺫ
ﻋﻠِﻴﻡ (٣٥) ﻓِﻲ ﺒﻴﻭ ٍ ﺸﻲٍ ﺀ ﺱ ﻭﺍﻝﱠﻠ ﻪ ِﺒ ﹸﻜ ﱢل ﹶﺍﻝﹾَﺄﻤﺜﹶﺎ َل ﻝِﻠﻨﱠﺎ ِ
ﻥ ﻤﺎﺴ ﺏ ﻭﺍﻝﹾَﺄﺒﺼﺎ ﺭ )ِ (٣٧ﻝ ﻴﺠِ ﺯ ﻴ ﻬ ﻡ ﺍﻝﱠﻠ ﻪ َﺃﺤ ﺏ ﻓِﻴ ِﻪ ﺍﻝﹾ ﹸﻘﻠﹸﻭ ﻥ ﻴﻭﻤﺎ ﹶﺘ ﹶﺘ ﹶﻘﱠﻠ
ﺼﻠﹶﺎ ِﺓ ﻭﺇِﻴﺘﹶﺎ ِﺀ ﺍﻝ ﺯﻜﹶﺎ ِﺓ ﻴﺨﹶﺎﻓﹸﻭ
ﻋﻥِ ﺫﻜﹾ ِﺭ ﺍﻝﱠﻠ ِﻪ ﻭِﺇﻗﹶﺎ ِﻡ ﺍﻝ ﹸﺘﻠﹾﻬِﻴ ِﻬﻡِ ﺘﺠﺎ ﺭﺓﹲ ﻭﻝﹶﺎ ﺒﻴﻊ
ﺏ )(٣٨ ﺤﺴﺎ ٍ ﻕ ﻤﻥ ﻴﺸﹶﺎ ﺀ ِﺒ ﹶﻐﻴِ ﺭ ِ ﻋ ِﻤﻠﹸﻭﺍ ﻭ ﻴﺯِﻴ ﺩ ﻫﻡِ ﻤﻥ ﹶﻓﻀِﻠ ِﻪ ﻭﺍﻝﱠﻠ ﻪ ﻴﺭ ﺯ ﹸ
U1ﺼل ﺒﺨﻁ ﺒﻴﻥ ﺍﻝﻤﻔﺭﺩﺓ ﻤﻥ ﺴﻭﺭﺓ ﺍﻝﻨﻭﺭ ﻭﻤﺎ ﻴﻨﺎﺴﺒﻬﺎ ﻤﻥ ﻤﻌﻨﻰ:
ﺍﻝﻤﺸﻜﺎﺓ :ﻜﻭﺓ ﻓﻲ ﺍﻝﺤﺎﺌﻁ ﻏﻴﺭ ﻨﺎﻓﺫﺓ. ﺒِﺎﻝﹾ ﹸﻐ ﺩ ﻭ ﻭﺍﻝﹾ َﺂﺼﺎ ِل
٢٩
U2ﺘﺄﻤل ﺜﻡ ﺍﺴﺘﻨﺘﺞ :
ﻴﻘﻭل ﺒﻌﺽ ﺍﻝﻤﻔﺴﺭﻴﻥ ﺃﻥ ﻤﻌﻨﻰ ﻗﻭﻝﻪ ﺘﻌﺎﻝﻰ :ﺍﷲ ﻨﻭﺭ ﺍﻝﺴﻤﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻫﻭ ﺃﻥ ﺍﷲ ﻨﺸﺭ ﻓﻴﻬﻤﺎ ﺍﻝﺤﻕ ﻭﺒﺜﻪ ﻓﺄﻀﺎﺀﺕ ﺒﻨﻭﺭﻩ ،ﻭﻴﻘﻭل
ﺒﻌﻀﻬﻡ ﺃﻥ ﺍﻵﻴﺔ ﺘﻌﻨﻰ :ﺃﻥ ﺍﷲ ﻨﻭﺭ ﻗﻠﻭﺏ ﺃﻫﻠﻬﺎ.
ﺃﻱ ﺍﻝﻤﻌﻨﻴﻴﻥ ﻓﻲ ﺘﻘﺩﻴﺭﻙ ﺃﻗﺭﺏ ﻝﺴﻴﺎﻕ ﺍﻵﻴﺔ؟ ﻭﻝﻤﺎﺫﺍ؟
ﺍﻝﻤﻌﻨﻰ ﺍﻝﺜﺎﻨﻲ ﺃﻗﺭﺏ.
ﺱ (( ،ﻭﻜﺫﻝﻙ ﺘﺸﺒﻴﻬﻪ ﺒﺎﻝﻤﺼﺒﺎﺡ ﻓﻲ ﺍﻝﺯﺠﺎﺠﺔ ،ﻭﻫﺫﺍ ﺃﻨﺴﺏ
ﺏ ﺍﻝﱠﻠ ﻪ ﺍﻝﹾَﺄﻤﺜﹶﺎ َل ﻝِﻠﻨﱠﺎ ِ
ﻝﻘﻭﻝﻪ ﻓﻲ ﺨﺘﺎﻡ ﺍﻵﻴﺔ )) ﻴﻬﺩِﻱ ﺍﻝﱠﻠ ﻪ ِﻝﻨﹸﻭ ِﺭ ِﻩ ﻤﻥ ﻴﺸﹶﺎ ﺀ ﻭ ﻴﻀِ ﺭ
ﻝﻠﻘﻠﻭﺏ.
ﻋﱢﻠلْ ﻤﺎ ﻴﺄﺘﻲ:
U3
ﺨﺘﺎﻡ ﺍﷲ ﻋﺯ ﻭﺠل ﺍﻝﻤﺜل ﺒﻘﻭﻝﻪ ﺘﻌﺎﻝﻰ :ﻴﻬﺩِﻱ ﺍﻝﱠﻠ ﻪ ِﻝﻨﹸﻭ ِﺭ ِﻩ ﻤﻥ ﻴﺸﹶﺎ ﺀ .
ﻝﺒﻴﺎﻥ ﺃﻥ ﻨﻭﺭ ﺍﻝﻌﻠﻡ ﻭﺍﻝﻤﻌﺭﻓﺔ ﻭﺍﻹﻴﻤﺎﻥ ﻻ ﻴﺤﺼﻠﻪ ﻜل ﺃﺤﺩ ﺒل ﻤﻥ ﻴﻬﺩﻴﻪ ﺍﷲ ﺒﺄﺴﺒﺎﺏ ﺍﻝﻬﺩﺍﻴﺔ.
U4ﺤﺩﺩ ﻤﻥ ﺍﻵﻴﺎﺕ ﻤﺎ ﻴﻔﻴﺩ ﺍﻝﻤﻌﺎﻨﻲ ﺍﻝﺘﺎﻝﻴﺔ ﺜﻡ ﺒﻴﻥ ﻭﺍﺠﺒﻙ ﺘﺠﺎﻩ ﻤﺎ ﺘﺤﺘﻭﻴﻪ ﻤﻥ ﻗﻴﻡ.
ﺍﻝﺠﺯﺍﺀ ﻤﻥ ﺠﻨﺱ ﺍﻝﻌﻤل.
ﺏ ((
ﺤﺴﺎ ٍ
ﻕ ﻤﻥ ﻴﺸﹶﺎ ﺀ ِﺒ ﹶﻐﻴِ ﺭ ِ
ﻋ ِﻤﻠﹸﻭﺍ ﻭ ﻴﺯِﻴ ﺩ ﻫﻡِ ﻤﻥ ﹶﻓﻀﻠِ ِﻪ ﻭﺍﻝﱠﻠ ﻪ ﻴﺭ ﺯ ﹸ
ﻥ ﻤﺎ
ﺴ
ﺽ ((ﺃﻭ)) ِﻝ ﻴﺠِ ﺯ ﻴ ﻬ ﻡ ﺍﻝﱠﻠ ﻪ َﺃﺤ
ﺕ ﻭﺍﻝﹾَﺄﺭِ ﺍﻵﻴﺔ )) :ﺍﻝﱠﻠ ﻪ ﻨﹸﻭ ﺭ ﺍﻝ
ﺴﻤﺎﻭﺍ ِ
ﻭﺍﺠﺒﻙ :ﺃﻤﺴﺎﻙ ﺍﻝﺒﺼﺭ ﻋﻥ ﺍﻝﻤﺤﺭﻤﺎﺕ ،ﻭﺤﻤل ﺍﻝﺠﻭﺍﺭﺡ ﻝﻔﻌل ﺍﻝﺨﻴﺭﺍﺕ.
ﺇﻥ ﻗﻤﺔ ﺍﻝﺭﺠﻭﻝﺔ ﺍﻝﻘﻴﺎﻡ ﺒﺤﻘﻭﻕ ﺍﷲ ﺘﻌﺎﻝﻰ.
ﺏ ﻭﺍﻝﹾَﺄﺒﺼﺎ ﺭ
ﺏ ﻓِﻴ ِﻪ ﺍﻝﹾ ﹸﻘﻠﹸﻭ
ﻥ ﻴﻭﻤﺎ ﹶﺘ ﹶﺘ ﹶﻘﱠﻠ
ﺼﻠﹶﺎ ِﺓ ﻭﺇِﻴﺘﹶﺎ ِﺀ ﺍﻝ ﺯﻜﹶﺎ ِﺓ ﻴﺨﹶﺎﻓﹸﻭ ﺍﻵﻴﺔِ :ﺭﺠﺎلٌ ﻝﹶﺎ ﹸﺘﻠﹾﻬِﻴ ِﻬﻡِ ﺘﺠﺎ ﺭﺓﹲ ﻭﻝﹶﺎ ﺒﻴﻊ
ﻋﻥِ ﺫﻜﹾ ِﺭ ﺍﻝﱠﻠ ِﻪ ﻭِﺇﻗﹶﺎ ِﻡ ﺍﻝ
ﻭﺍﺠﺒﻙ :ﺍﻝﺤﻔﺎﻅ ﻋﻠﻰ ﺃﺩﺍﺀ ﺍﻝﺼﻠﻭﺍﺕ ﻓﻲ ﻭﻗﺘﻬﺎ ،ﻭﺃﺩﺍﺀ ﺍﻝﺯﻜﺎﺓ ،ﻭﺍﻝﺨﻭﻑ ﻤﻥ ﺍﷲ ﺘﻌﺎﻝﻰ ﻓﻲ ﺍﻝﺴﺭ ﻭﺍﻝﻌﻠﻥ.
Uﺍﻜﺘﺏ ﺒﻴﻥ ﺍﻝﻘﻭﺴﻴﻥ ﺍﻝﺘﺼﻭﻴﺏ ﺍﻝﻤﻨﺎﺴﺏ ﻝﻤﺎ ﺘﺤﺘﻪ ﺨﻁ ﻓﻴﻤﺎ ﻴﺄﺘﻲ:
) ﺴﻨﺔ ﺸﺭﻁﻴﺔ ( ﺍﻝﺴﻨﺔ ﺍﻝﺭﺒﺎﻨﻴﺔ ﺍﻝﻭﺍﺭﺩﺓ ﻓﻲ ﺍﻵﻴﺎﺕ ﺴﻨﺔ ﺤﺘﻤﻴﺔ.
ﺍﻝﺴﺅﺍل ﺍﻝﺭﺍﺒﻊ:
Uﺍﻗﺭﺃ ﺍﻵﻴﺎﺕ ﺍﻝﻜﺭﻴﻤﺔ ﻭﺘﺩﺒﺭﻫﺎ ﺜ ﻡ ﺃﺠﺏ ﻋﻥ ﺍﻷﺴﺌﻠﺔ ﺍﻝﺘﺎﻝﻴﺔ ﻝﻬﺎ:
ﻋﻥِ ﺫﻜﹾ ِﺭ ﺍﻝﱠﻠ ِﻪ ﻭِﺇﻗﹶﺎ ِﻡ ﺢ ﹶﻝ ﻪ ﻓِﻴﻬﺎ ﺒِﺎﻝﹾ ﹸﻐ ﺩ ﻭ ﻭﺍﻝﹾ َﺂﺼﺎ ِل )ِ (٣٦ﺭﺠﺎلٌ ﻝﹶﺎ ﹸﺘﻠﹾﻬِﻴ ِﻬﻡ ﺘِﺠﺎ ﺭﺓﹲ ﻭﻝﹶﺎ ﺒﻴﻊ ﺴ ﺒ
ﻥ ﺍﻝﱠﻠ ﻪ َﺃﻥ ﹸﺘﺭ ﹶﻓ ﻊ ﻭ ﻴﺫﹾ ﹶﻜ ﺭ ﻓِﻴﻬﺎ ﺍﺴ ﻤ ﻪ ﻴ
ﻓِﻲ ﺒﻴﻭﺕٍ َﺃ ِﺫ
ﻕ ﻤﻥ ﻋ ِﻤﻠﹸﻭﺍ ﻭ ﻴﺯِﻴ ﺩ ﻫﻡِ ﻤﻥ ﹶﻓﻀِﻠ ِﻪ ﻭﺍﻝﱠﻠ ﻪ ﻴﺭ ﺯ ﹸ ﻥ ﻤﺎ ﺴ ﺏ ﻭﺍﻝﹾَﺄﺒﺼﺎ ﺭ )ِ (٣٧ﻝ ﻴﺠِ ﺯ ﻴ ﻬ ﻡ ﺍﻝﱠﻠ ﻪ َﺃﺤ ﺏ ﻓِﻴ ِﻪ ﺍﻝﹾ ﹸﻘﻠﹸﻭ ﻥ ﻴﻭﻤﺎ ﹶﺘ ﹶﺘ ﹶﻘﱠﻠ
ﺼﻠﹶﺎ ِﺓ ﻭﺇِﻴﺘﹶﺎ ِﺀ ﺍﻝ ﺯﻜﹶﺎ ِﺓ ﻴﺨﹶﺎﻓﹸﻭ ﺍﻝ
ﻋﻨﹾ ﺩ ﻩ ﹶﻓ ﻭﻓﱠﺎ ﻩ
ﺠ ﺩ ﺍﻝﱠﻠ ﻪ ِ
ﺸﻴﺌًﺎ ﻭ ﻭ
ﺠﺩ ﻩ ﹶ
ﺤﺘﱠﻰ ِﺇﺫﹶﺍ ﺠﺎ ﺀ ﻩ ﹶﻝﻡ ﻴِ
ﻥ ﻤﺎ ﺀ ﻅﻤَ ﺂ ﺴ ﺒ ﻪ ﺍﻝ ﱠ
ﺏ ِﺒﻘِﻴ ﻌ ٍﺔ ﻴﺤ
ﺴﺭﺍ ٍ ﻥ ﹶﻜ ﹶﻔﺭﻭﺍ َﺃﻋﻤﺎﹸﻝ ﻬﻡ ﹶﻜ ﺏ ) (٣٨ﻭﺍﱠﻝﺫِﻴ ﺤﺴﺎ ٍ ﻴﺸﹶﺎ ﺀ ِﺒ ﹶﻐﻴِ ﺭ ِ
ﺽ ِﺇﺫﹶﺍ ﻕ ﺒﻌٍ ﻀﻬﺎ ﹶﻓﻭ ﹶ ﻅﹸﻠﻤﺎﺕﹲ ﺒﻌ ﺴﺤﺎﺏ ﹸ ﻲ ﻴﻐﹾﺸﹶﺎ ﻩ ﻤﻭﺝِ ﻤﻥ ﹶﻓﻭِ ﻗ ِﻪ ﻤﻭﺝِ ﻤﻥ ﹶﻓﻭِ ﻗ ِﻪ ﺠ ﺕ ﻓِﻲ ﺒﺤٍ ﺭ ﹸﻝ ﻅﹸﻠﻤﺎ ٍﺏ )َ (٣٩ﺃﻭ ﹶﻜ ﹸ ﺤﺴﺎ ِ ﺴﺭِﻴ ﻊ ﺍﻝﹾ ِ
ﺤﺴﺎ ﺒ ﻪ ﻭﺍﻝﱠﻠ ﻪ ِ
ﺝ ﻴ ﺩ ﻩ ﹶﻝﻡ ﻴ ﹶﻜﺩ ﻴﺭﺍﻫﺎ ﻭ ﻤﻥ ﹶﻝﻡ ﻴﺠ ﻌ ِل ﺍﻝﱠﻠ ﻪ ﹶﻝ ﻪ ﻨﹸﻭﺭﺍ ﹶﻓﻤﺎ ﹶﻝ ﻪ ِﻤﻥ ﻨﹸﻭ ٍﺭ )(٤٠ َﺃﺨﹾ ﺭ
U1ﺍﻜﺘﺏ ﻤﻥ ﺍﻵﻴﺎﺕ ﺍﻝﻜﺭﻴﻤﺔ ﺍﻝﺴﺎﺒﻘﺔ ﺍﻝﻠﻔﻅ ﺍﻝﻘﺭﺁﻨﻲ ﺍﻝﺩﺍل ﻋﻠﻰ ﺍﻝﻤﻌﺎﻨﻲ ﺍﻵﺘﻴﺔ:
ﺏ :ﻤﺎ ﻴﺘﺭﺍﺀﺍ ﻝﻠﻌﻴﻥ ﻭﺴﻁ ﺍﻝﻨﻬﺎﺭ ﻋﻨﺩ ﺍﺸﺘﺩﺍﺩ ﺍﻝﺤ ﺭ ،ﻴﺸﺒﻪ ﺍﻝﻤﺎﺀ ﺍﻝﺠﺎﺭﻱ ﻭﻝﻴﺱ ﺒﻤﺎﺀ.
ﺴﺭﺍ ٍ
ﹶﻜ
ﻕ ﺍﻝﻜﺜﻴ ﺭ.
ﻲ :ﺍﻝﻌﻤﻴ ﹸ
ﺠﹸﻝ ﺽ.
ﻁ ﻤﻥ ﺍﻷﺭ ِ ِﺒﻘِﻴ ﻌ ٍﺔ :ﺍﻝﻤﻨﺒﺴ ﹸ
U2ﺤﺩﺩ ﻤﻥ ﺍﻵﻴﺎﺕ ﻤﺎ ﻴﺩل ﻋﻠﻰ ﺍﻝﻤﻌﻨﻲ ﺍﻵﺘﻲ:
ﺍﻻﺸﺘﻐﺎل ﺒﺎﻝﺘﺠﺎﺭﺓ ﻤﻊ ﻋﺩﻡ ﻨﺴﻴﺎﻥ ﺍﷲ ﻭﺇﻫﻤﺎل ﺍﻝﺼﻼﺓ ﺴﺒﺏ ﻝﻭﻓﺭﺓ ﺍﻝﺭﺯﻕ.
ﺏ ﻭﺍﻝﹾَﺄﺒﺼﺎ ﺭ )(٣٧
ﺏ ﻓِﻴ ِﻪ ﺍﻝﹾ ﹸﻘﻠﹸﻭ
ﻥ ﻴﻭﻤﺎ ﹶﺘ ﹶﺘ ﹶﻘﱠﻠ
ﺼﻠﹶﺎ ِﺓ ﻭﺇِﻴﺘﹶﺎ ِﺀ ﺍﻝ ﺯﻜﹶﺎ ِﺓ ﻴﺨﹶﺎﻓﹸﻭ
ﻋﻥِ ﺫﻜﹾ ِﺭ ﺍﻝﱠﻠ ِﻪ ﻭِﺇﻗﹶﺎ ِﻡ ﺍﻝ
ﺍﻵﻴﺔِ :ﺭﺠﺎلٌ ﻝﹶﺎ ﹸﺘﻠﹾﻬِﻴ ِﻬﻡِ ﺘﺠﺎ ﺭﺓﹲ ﻭﻝﹶﺎ ﺒﻴﻊ
ﺏ ﺤﺴﺎ ٍ ﻕ ﻤﻥ ﻴﺸﹶﺎ ﺀ ِﺒ ﹶﻐﻴِ ﺭ ِﻋ ِﻤﻠﹸﻭﺍ ﻭ ﻴﺯِﻴ ﺩ ﻫﻡِ ﻤﻥ ﹶﻓﻀﻠِ ِﻪ ﻭﺍﻝﱠﻠ ﻪ ﻴﺭ ﺯ ﹸ
ﻥ ﻤﺎ ﺴ ِﻝ ﻴﺠِ ﺯ ﻴ ﻬ ﻡ ﺍﻝﱠﻠ ﻪ َﺃﺤ
U3ﺍﻤﻸ ﺍﻝﻔﺭﺍﻏﺎﺕ ﻓﻲ ﺍﻝﻤﺨﻁﻁ ﺍﻵﺘﻲ ﺒﻤﺎ ﻴﻨﺎﺴﺒﻬﺎ:
ﻲ.
ﺠﺕ ﻓِﻲ ﺒﺤٍ ﺭ ﹸﻝ
ﻅﹸﻠﻤﺎ ٍ
ﺍﻋﺘﻘﺎﺩﻩ :ﹶﻜ ﹸ ﺏ ِﺒﻘِﻴ ﻌ ٍﺔ.
ﺴﺭﺍ ٍ
ﺃﻋﻤﺎﻝﻪ :ﹶﻜ
٣٠
U4ﺍﻜﺘﺏ ﺒﻴﻥ ﺍﻝﻘﻭﺴﻴﻥ ﺍﻝﺘﺼﻭﻴﺏ ﺍﻝﻤﻨﺎﺴﺏ ﻝﻤﺎ ﺘﺤﺘﻪ ﺨﻁ ﻓﻴﻤﺎ ﻴﺄﺘﻲ:
ﺼﻠﹶﺎ ِﺓ ( ﻓﻲ ﺃﻫل ﺍﻝﺼﻔﺔ ﻤﻥ ﺍﻝﺼﺤﺎﺒﺔ ﺭﻀﻭﺍﻥ ﺍﷲ ﻋﻠﻴﻬﻡ.
ﻋﻥِ ﺫﻜﹾ ِﺭ ﺍﻝﱠﻠ ِﻪ ﻭِﺇﻗﹶﺎ ِﻡ ﺍﻝ
ﻨﺯﻝﺕ ﻗﻭل ﺍﷲ ﺘﻌﺎﻝﻰِ ) :ﺭﺠﺎلٌ ﻝﹶﺎ ﹸﺘﻠﹾﻬِﻴ ِﻬﻡِ ﺘﺠﺎ ﺭﺓﹲ ﻭﻝﹶﺎ ﺒﻴﻊ
) ﺍﻷﺴﻭﺍﻕ (
) ﺃﻥ ﺃﻋﻤﺎﻕ ﺍﻝﺒﺤﺎﺭ ﻤﻅﻠﻤﺔ ( ﻅﺎﻫﺭﺓ ﺍﻹﻋﺠﺎﺯ ﺍﻝﻌﻠﻤﻲ ﺍﻝﻭﺍﺭﺩﺓ ﻓﻲ ﺍﻵﻴﺎﺕ ﺃﻥ ﻜﺜﺎﻓﺔ ﻤﺎﺀ ﺍﻝﺒﺤﺎﺭ ﻤﺨﺘﻠﻔﺔ
U5ﻴﻨﻘﺴﻡ ﺍﻹﺫﻥ ﻓﻲ ﺍﻝﻘﺭﺁﻥ ﺍﻝﻜﺭﻴﻡ ﺇﻝﻰ ﻗﺴﻤﻴﻥ ﺃﺫﻜﺭﻫﻤﺎ:
– ﺍﻹﺫﻥ ﺍﻝﺸﺭﻋﻲ -ﺍﻹﺫﻥ ﺍﻝﻜﻭﻨﻲ.
ﺍﻝﺴﺅﺍل ﺍﻝﺨﺎﻤﺱ:
Uﺍﻗﺭﺃ ﺍﻵﻴﺎﺕ ﺍﻝﻜﺭﻴﻤﺔ ﺍﻝﺘﺎﻝﻴﺔ ﺜﻡ ﺃﺠﺏ ﻋﻥ ﺍﻷﺴﺌﻠﺔ ﺍﻝﺘﺎﻝﻴﺔ ﻝﻬﺎ:
ﻥ
ﻋﻠِﻴﻡِ ﺒﻤﺎ ﻴﻔﹾ ﻌﻠﹸﻭ ﺤ ﻪ ﻭﺍﻝﱠﻠ ﻪ ﺼﻠﹶﺎ ﹶﺘ ﻪ ﻭ ﹶﺘﺴﺒِﻴ
ﻋ ِﻠ ﻡ
ﺕ ﹸﻜ ﱞل ﹶﻗﺩ ﻁﻴ ﺭ ﺼﺎﻓﱠﺎ ٍﺽ ﻭﺍﻝ ﱠ ﺕ ﻭﺍﻝﹾَﺄﺭِ ﺴﻤﺎﻭﺍ ِ ﺢ ﹶﻝ ﻪ ﻤﻥ ﻓِﻲ ﺍﻝ ﺴ ﺒ
ﻗﺎل ﺍﷲ ﺘﻌﺎﻝﻰَ :ﺃﹶﻝﻡ ﹶﺘ ﺭ َﺃﻥ ﺍﻝﱠﻠ ﻪ ﻴ
ﻕ
ﻑ ﺒﻴ ﹶﻨ ﻪ ﹸﺜ ﻡ ﻴﺠ ﻌﹸﻠ ﻪ ﺭﻜﹶﺎﻤﺎ ﹶﻓ ﹶﺘﺭﻯ ﺍﻝﹾ ﻭﺩ ﹶ
ﺴﺤﺎﺒﺎ ﹸﺜ ﻡ ﻴ َﺅﱢﻝ ﹸﻥ ﺍﻝﱠﻠ ﻪ ﻴﺯﺠِﻲ ﺽ ﻭِﺇﻝﹶﻰ ﺍﻝﱠﻠ ِﻪ ﺍﻝﹾ ﻤﺼِﻴ ﺭ ) َ (٤٢ﺃﹶﻝﻡ ﹶﺘ ﺭ َﺃ ﺕ ﻭﺍﻝﹾَﺄﺭِ ﺴﻤﺎﻭﺍ ِ ﻙ ﺍﻝ ) (٤١ﻭِﻝﱠﻠ ِﻪ ﻤﻠﹾ
ﺏ ﺒِﺎﻝﹾَﺄﺒﺼﺎ ِﺭ ) ﺴﻨﹶﺎ ﺒﺭِ ﻗ ِﻪ ﻴﺫﹾ ﻫ
ﺏ ِﺒ ِﻪ ﻤﻥ ﻴﺸﹶﺎﺀ ﻭ ﻴﺼِ ﺭ ﹸﻓ ﻪ ﻋﻥ ﻤﻥ ﻴﺸﹶﺎﺀ ﻴﻜﹶﺎ ﺩ ﺠﺒﺎ ٍل ﻓِﻴﻬﺎ ﻤِﻥ ﺒ ﺭ ٍﺩ ﹶﻓ ﻴﺼِﻴ ﺴﻤﺎﺀ ﻤِﻥ ِ ﻥ ﺍﻝ ﺨﻠﹶﺎِﻝ ِﻪ ﻭ ﻴ ﹶﻨ ﺯ ُل ِﻤ
ﺝ ِﻤﻥِ ﻴﺨﹾ ﺭ
ﻋﻠﹶﻰ ﺒﻁﹾ ِﻨ ِﻪ ﻭ ِﻤﻨﹾﻬﻡ ﻕ ﹸﻜ ﱠل ﺩﺍ ﺒ ٍﺔ ﻤِﻥ ﻤﺎﺀ ﹶﻓ ِﻤﻨﹾﻬﻡ ﻤﻥ ﻴﻤﺸِﻲ ﺨﹶﻠ ﹶﻙ ﹶﻝ ِﻌﺒ ﺭ ﹰﺓ ﱢﻝُﺄﻭﻝِﻲ ﺍﻝﹾَﺄﺒﺼﺎ ِﺭ ) (٤٤ﻭﺍﻝﱠﻠ ﻪ ﹶ ﻥ ﻓِﻲ ﹶﺫِﻝ ﺏ ﺍﻝﱠﻠ ﻪ ﺍﻝﱠﻠﻴَ ل ﻭﺍﻝ ﱠﻨﻬﺎ ﺭ ِﺇ (٤٣ﻴ ﹶﻘﱢﻠ
ﺸﻲٍ ﺀ ﹶﻗﺩِﻴﺭ(٤٥ ) ﻋﻠﹶﻰ ﹸﻜ ﱢل ﹶﻥ ﺍﻝﱠﻠ ﻪ ﻕ ﺍﻝﱠﻠ ﻪ ﻤﺎ ﻴﺸﹶﺎﺀ ِﺇ ﻋﻠﹶﻰ َﺃﺭ ﺒ ٍﻊ ﻴﺨﹾﹸﻠ ﹸ
ﻥ ﻭِ ﻤﻨﹾﻬﻡ ﻤﻥ ﻴﻤﺸِﻲ ﻋﻠﹶﻰ ِﺭﺠﹶﻠﻴِ ﻤﻥ ﻴﻤﺸِﻲ
U1ﻀﻊ ﺍﻝﻜﻠﻤﺔ ﺍﻝﻘﺭﺁﻨﻴﺔ ﺒﻴﻥ ﺍﻝﻘﻭﺴﻴﻥ ﻓﻲ ﺍﻝﻔﺭﺍﻍ ﺍﻝﻤﻨﺎﺴﺏ:
ﺴﻨﹶﺎ (
ﻕ ،
ﺕ ،ﻴﺯﺠِﻲ ،ﺭﻜﹶﺎﻤﺎ ،ﺍﻝﹾ ﻭﺩ ﹶ
)ﺼﺎﻓﱠﺎ ٍ
ﺭﻜﹶﺎﻤﺎ ﻕ
ﺍﻝﹾ ﻭﺩ ﹶ ﺕ
ﺼﺎﻓﱠﺎ ٍ ﻴﺯﺠِﻲ
ﺏ ﺒﻌﻀﻪ ﺒﻌﻀﹰﺎ
ﻤﺠﺘﻤﻌﹰﺎ ﻴﺭﻜ ﺍﻝﻤﻁﺭ ﺒﺎﺴﻁﺎﺕ ﺃﺠﻨﺤﺘﻬﺎ ﻓﻲ ﺍﻝﻬﻭﺍﺀ ﻴﺴﻭﻕ
٣١
ﺍﻝﺴﺅﺍل ﺍﻝﺴﺎﺩﺱ:
Uﺍﻗﺭﺃ ﺍﻵﻴﺎﺕ ﺍﻝﻜﺭﻴﻤﺔ ﻭﺘﺩﺒﺭﻫﺎ ﺜ ﻡ ﺃﺠﺏ ﻋﻥ ﺍﻷﺴﺌﻠﺔ ﺍﻝﺘﺎﻝﻴﺔ ﻝﻬﺎ:
ﻥ
ﻋﻠِﻴﻡِ ﺒﻤﺎ ﻴﻔﹾ ﻌﻠﹸﻭ ﺤ ﻪ ﻭﺍﻝﱠﻠ ﻪ ﺼﻠﹶﺎ ﹶﺘ ﻪ ﻭ ﹶﺘﺴﺒِﻴ
ﻋ ِﻠ ﻡ
ﺕ ﹸﻜ ﱞل ﹶﻗﺩ ﻁﻴ ﺭ ﺼﺎﻓﱠﺎ ٍﺽ ﻭﺍﻝ ﱠ ﺕ ﻭﺍﻝﹾَﺄﺭِ ﺴﻤﺎﻭﺍ ِﺢ ﹶﻝ ﻪ ﻤﻥ ﻓِﻲ ﺍﻝ ﺴ ﺒ
ﻗﺎل ﺍﷲ ﺘﻌﺎﻝﻰَ :ﺃﹶﻝﻡ ﹶﺘ ﺭ َﺃﻥ ﺍﻝﱠﻠ ﻪ ﻴ
ﻕ
ﻑ ﺒﻴ ﹶﻨ ﻪ ﹸﺜ ﻡ ﻴﺠ ﻌﹸﻠ ﻪ ﺭﻜﹶﺎﻤﺎ ﹶﻓ ﹶﺘﺭﻯ ﺍﻝﹾ ﻭﺩ ﹶ
ﺴﺤﺎﺒﺎ ﹸﺜ ﻡ ﻴ َﺅﱢﻝ ﹸﻥ ﺍﻝﱠﻠ ﻪ ﻴﺯﺠِﻲ ﺽ ﻭِﺇﻝﹶﻰ ﺍﻝﱠﻠ ِﻪ ﺍﻝﹾ ﻤﺼِﻴ ﺭ ) َ (٤٢ﺃﹶﻝﻡ ﹶﺘ ﺭ َﺃ ﺕ ﻭﺍﻝﹾَﺄﺭِ ﺴﻤﺎﻭﺍ ِ ﻙ ﺍﻝ ) (٤١ﻭِﻝﱠﻠ ِﻪ ﻤﻠﹾ
ﺏ ﺒِﺎﻝﹾَﺄﺒﺼﺎ ِﺭ ) ﺴﻨﹶﺎ ﺒﺭِ ﻗ ِﻪ ﻴﺫﹾ ﻫ
ﺏ ِﺒ ِﻪ ﻤﻥ ﻴﺸﹶﺎﺀ ﻭ ﻴﺼِ ﺭ ﹸﻓ ﻪ ﻋﻥ ﻤﻥ ﻴﺸﹶﺎﺀ ﻴﻜﹶﺎ ﺩ ﺠﺒﺎ ٍل ﻓِﻴﻬﺎ ﻤِﻥ ﺒﺭٍ ﺩ ﹶﻓ ﻴﺼِﻴ ﺴﻤﺎﺀ ﻤِﻥ ِ ﻥ ﺍﻝ ﺨﻠﹶﺎِﻝ ِﻪ ﻭ ﻴ ﹶﻨ ﺯ ُل ِﻤ
ﺝ ِﻤﻥِ ﻴﺨﹾ ﺭ
ﻋﻠﹶﻰ ﺒﻁﹾ ِﻨ ِﻪ ﻭ ِﻤﻨﹾﻬﻡ ﻕ ﹸﻜ ﱠل ﺩﺍ ﺒ ٍﺔ ﻤِﻥ ﻤﺎﺀ ﹶﻓ ِﻤﻨﹾﻬﻡ ﻤﻥ ﻴﻤﺸِﻲ ﺨﹶﻠ ﹶﻙ ﹶﻝ ِﻌﺒ ﺭ ﹰﺓ ﱢﻝُﺄﻭﻝِﻲ ﺍﻝﹾَﺄﺒﺼﺎ ِﺭ ) (٤٤ﻭﺍﻝﱠﻠ ﻪ ﹶ ﻥ ﻓِﻲ ﹶﺫِﻝ ﺏ ﺍﻝﱠﻠ ﻪ ﺍﻝﱠﻠﻴَ ل ﻭﺍﻝ ﱠﻨﻬﺎ ﺭ ِﺇ (٤٣ﻴ ﹶﻘﱢﻠ
ﺸﻲٍ ﺀ ﹶﻗﺩِﻴﺭ(٤٥ ) ﻋﻠﹶﻰ ﹸﻜ ﱢل ﹶﻥ ﺍﻝﱠﻠ ﻪ ﻕ ﺍﻝﱠﻠ ﻪ ﻤﺎ ﻴﺸﹶﺎﺀ ِﺇ ﻋﻠﹶﻰ َﺃﺭ ﺒ ٍﻊ ﻴﺨﹾﹸﻠ ﹸ
ﻥ ﻭِ ﻤﻨﹾﻬﻡ ﻤﻥ ﻴﻤﺸِﻲ ﻋﻠﹶﻰ ِﺭﺠﹶﻠﻴِ ﻤﻥ ﻴﻤﺸِﻲ
U1ﺼل ﺒﺨﻁ ﺒﻴﻥ ﺍﻝﻤﻔﺭﺩﺓ ﻤﻥ ﺴﻭﺭﺓ ﺍﻝﻨﻭﺭ ﻭﻤﺎ ﻴﻨﺎﺴﺒﻬﺎ ﻤﻥ ﻤﻌﻨﻰ:
ﻴﺴﻭﻕ ﺴﻨﹶﺎ
ﺒﺎﺴﻁﺎﺕ ﺃﺠﻨﺤﺘﻬﺎ ﻓﻲ ﺍﻝﻬﻭﺍﺀ. ﻴﺯﺠِﻲ
ﺍﻝﻤﻁﺭ.
U2ﺤﺩﺩ ﻤﻥ ﺍﻵﻴﺎﺕ ﻤﺎ ﻴﻔﻴﺩ ﺍﻝﻤﻌﺎﻨﻲ ﺍﻝﺘﺎﻝﻴﺔ ﺜﻡ ﺒﻴﻥ ﻭﺍﺠﺒﻙ ﺘﺠﺎﻩ ﻤﺎ ﺘﺤﺘﻭﻴﻪ ﻤﻥ ﻗﻴﻡ.
-ﺇﻝﻬﺎﻡ ﺍﷲ ﻋﺯ ﻭﺠل ﻭﺘﻌﻠﻴﻤﻪ ﻝﻠﻤﺨﻠﻭﻗﺎﺕ ﺍﻝﺼﻼﺓ ﻭﺍﻝﺘﺴﺒﻴﺢ.
ﺤ ﻪ ﻭﺍﻝﱠﻠ ﻪ
ﺼﻠﹶﺎ ﹶﺘ ﻪ ﻭ ﹶﺘﺴﺒِﻴ
ﻋِﻠ ﻡ
ﺕ ﹸﻜ ﱞل ﹶﻗﺩ
ﻁﻴ ﺭ ﺼﺎﻓﱠﺎ ٍ
ﺽ ﻭﺍﻝ ﱠ
ﺕ ﻭﺍﻝﹾَﺄﺭِ
ﺴﻤﺎﻭﺍ ِ ﺢ ﹶﻝ ﻪ ﻤﻥ ﻓِﻲ ﺍﻝ ﺴ ﺒ
ﻥ ﺍﻝﱠﻠ ﻪ ﻴ -ﺍﻵﻴﺔ :ﻗﺎل ﺍﷲ ﺘﻌﺎﻝﻰَ :ﺃﹶﻝﻡ ﹶﺘ ﺭ َﺃ
ﻥﻋﻠِﻴﻡِ ﺒﻤﺎ ﻴﻔﹾ ﻌﻠﹸﻭ
-ﻭﺍﺠﺒﻙ :ﺍﻹﻜﺜﺎﺭ ﻤﻥ ﺍﻝﺘﺴﺒﻴﺢ،
ﺠ ﱠل. -ﺍﻝﻤﺭﺠﻊ ﻭﺍﻝﻤﺎل ﻭﻤﺭﺩ ﺍﻝﺨﻼﻕ ﻜﻠﻬﺎ ﷲ ﻋ ﺯ ﻭ
ﺽ ﻭِﺇﻝﹶﻰ ﺍﻝﱠﻠ ِﻪ ﺍﻝﹾ ﻤﺼِﻴ ﺭ ﺕ ﻭﺍﻝﹾَﺄﺭِ
ﺴﻤﺎﻭﺍ ِ ﻙ ﺍﻝ -ﺍﻵﻴﺔ :ﻗﺎل ﺍﷲ ﺘﻌﺎﻝﻰ :ﻭِﻝﱠﻠ ِﻪ ﻤﻠﹾ
-ﻭﺍﺠﺒﻙ :ﻓﻌل ﻤﺎ ﺃﻤﺭ ﺍﷲ ﺒﻪ ﻭﺍﺠﺘﻨﺎﺏ ﻤﺎ ﻨﻬﻲ ﺍﷲ ﻋﻨﻪ – .ﺍﻹﻜﺜﺎﺭ ﻤﻥ ﻓﻌل ﺍﻝﻁﺎﻋﺎﺕ.
U3ﺃﻜﻤل ﺍﻝﺨﺎﺭﻁﺔ ﺍﻝﺫﻫﻨﻴﺔ ﺍﻵﺘﻴﺔ:
ﻤﺜﺎل ﺫﻝﻙ :ﺠﻤﻴﻊ ﺍﻝﻤﺨﻠﻭﻗﺎﺕ ﺘﺴﺒﺢ ﺍﷲ ﺘﻌﺎﻝﻰ ﻤﺜﺎل ﺫﻝﻙ :ﺘﺴﺒﻴﺢ ﺍﻝﻁﻌﺎﻡ ﺒﻴﻥ ﻴﺩﻱ ﺍﻝﺭﺴﻭل
ﺒﺎﻝﺨﻀﻭﻉ ﻭﺍﻻﻨﻘﻴﺎﺩ ﺍﻝﻜﻭﻨﻲ ﻝﻪ ﻋﺯ ﻭﺠل_. .ﺘﺴﺒﻴﺢ ﺍﻝﺤﺼﻰ ﺒﻴﻥ ﻴﺩﻱ ﺍﻝﺭﺴﻭل
ﺍﻝﺴﻤﺎﺀ ،ﺍﻝﻨﺒﺎﺕ ...ﺍﻝﺦ
U4ﻤﺎ ﺼﻔﺎﺕ ﺍﻝﺫﻴﻥ ﻴﺘﺄﻤﻠﻭﻥ ﻭﻴﻌﺘﺒﺭﻭﻥ ﻓﻲ ﺁﻴﺎﺕ ﺍﷲ ﺘﻌﺎﻝﻰ ﺍﻝﻜﻭﻨﻴﺔ ﻭﺍﻝﺸﺭﻋﻴﺔ؟
– ﺍﻝﺨﻭﻑ ﻤﻥ ﺍﷲ ﺴﺒﺤﺎﻨﻪ ﻭﺘﻌﺎﻝﻰ. ﺼﻔﺎﺘﻬﻡ - :ﺫﻭﻭ ﻋﻘﻭل ﻨﺎﻓﺫﺓ.
U5ﺘﺄﻤل ﺍﻵﻴﺘﻴﻥ ﺍﻝﺘﺎﻝﻴﺘﻥ ﻤﻥ ﺴﻭﺭﺓ ﺍﻝﻨﻭﺭ ﺜﻡ ﺍﺴﺘﻨﺘﺞ ﺍﻝﺭﺍﺒﻁ ﺒﻴﻨﻬﻤﺎ
ﺢ ﹶﻝ ﻪ ﻓِﻴﻬﺎ ﺒِﺎﻝﹾ ﹸﻐ ﺩ ﻭ ﻭﺍﻝﹾ َﺂﺼﺎ ِل )(٣٦
ﺴ ﺒ
ﻥ ﺍﻝﱠﻠ ﻪ َﺃﻥ ﹸﺘﺭ ﹶﻓ ﻊ ﻭ ﻴﺫﹾ ﹶﻜ ﺭ ﻓِﻴﻬﺎ ﺍﺴ ﻤ ﻪ ﻴ
ﺕ َﺃ ِﺫ
ﻗﺎل ﺍﷲ ﺘﻌﺎﻝﻰ :ﻓِﻲ ﺒﻴﻭ ٍ
ﻥ ) (٤١
ﻋ ِﻠﻴﻡِ ﺒﻤﺎ ﻴﻔﹾ ﻌﻠﹸﻭ
ﺤ ﻪ ﻭﺍﻝﱠﻠ ﻪ
ﺼﻠﹶﺎ ﹶﺘ ﻪ ﻭ ﹶﺘﺴﺒِﻴ
ﻋ ِﻠ ﻡ
ﺕ ﹸﻜلﱞ ﹶﻗﺩ
ﻁﻴ ﺭ ﺼﺎﻓﱠﺎ ٍ
ﺽ ﻭﺍﻝ ﱠ
ﺕ ﻭﺍﻝﹾ َﺄﺭِ
ﺴﻤﺎﻭﺍ ِ
ﺢ ﹶﻝ ﻪ ﻤﻥ ﻓِﻲ ﺍﻝ
ﺴ ﺒ
ﻥ ﺍﻝﱠﻠ ﻪ ﻴ
ﻗﺎل ﺍﷲ ﺘﻌﺎﻝﻰَ :ﺃ ﹶﻝﻡ ﹶﺘ ﺭ َﺃ
ﻜﻼﻫﻤﺎ ﻴﺩﻋﻭﺍﻥ ﺇﻝﻰ ﺍﻝﺘﺴﺒﻴﺢ ﻭﺍﻝﺫﻜﺭ ﻭﺍﻻﺘﺼﺎل ﻤﻊ ﺍﷲ.
٣٢
ارس ا :0'Zا $ل ً9ا & & ً
ﺍﻝﺴﺅﺍل ﺍﻷﻭل:
-. -Uإ<رة )( ﺃﻤﺎﻡ ﺍﻝﻌﺒﺎﺭﺓ ﺍﻝﺼﺤﻴﺤﺔ ،ﻭﺇﺸﺎﺭﺓ )( ﺃﻤﺎﻡ ﺍﻝﻌﺒﺎﺭﺓ ﻏﻴﺭ ﺍﻝﺼﺤﻴﺤﺔ ﻤﻤﺎ ﻴﻠﻲ:
-Uﺘﺤﻘﻕ ﻤﻥ ﺼﺤﺔ ﺍﻝﻌﺒﺎﺭﺍﺕ ﺍﻵﺘﻴﺔ ﺒﻭﻀﻊ ﺇﺸﺎﺭﺓ )( ﺃﻤﺎﻡ ﺍﻝﻌﺒﺎﺭﺓ ﺍﻝﺼﺤﻴﺤﺔ ﺃﻭ ﺇﺸﺎﺭﺓ )( ﺃﻤﺎﻡ ﺍﻝﻌﺒﺎﺭﺓ ﻏﻴﺭ ﺍﻝﺼﺤﻴﺤﺔ:
ﻱ ﻋ ﺯ ﻭﻓﻀﻴﻠﺔ ،ﻭﻤﻥ ﺍﻝﻀﻌﻴﻑ ﺍﺴﺘﺴﻼﻡ ﻭﺠﺒﻥ. )( ﺍﻝﺴﻼﻡ ﻤﻥ ﺍﻝﻘﻭ
)( ﺒﻌﺩ ﺃﻥ ﺍﺸﺘﺩ ﺇﻴﺫﺍﺀ ﺍﻝﻤﺸﺭﻜﻴﻥ ﻝﻠﺭﺴﻭل ﺨﺭﺝ ﻴﺩﻋﻭ ﺴﺎﺩﺓ ﺜﻘﻴﻑ ﻓﻲ ﺍﻝﻤﺩﻴﻨﺔ ﺍﻝﻤﻨﻭﺭﺓ.
)( ﺃﻭل ﺍﻷﻤﺎﻜﻥ ﺍﻝﺘﻲ ﻗﺼﺩﻫﺎ ﺍﻝﺭﺴﻭل ﻝﺘﺤﻘﻴﻕ ﺃﻫﺩﺍﻑ ﺩﻋﻭﺘﻪ ﺨﺎﺭﺝ ﻤﻜﺔ ﺍﻝﻁﺎﺌﻑ.
)( ﺍﻝﺨﻁﻭﺓ ﺍﻹﺴﺘﺭﺍﺘﻴﺠﻴﺔ ﺍﻷﻭﻝﻰ ﻝﻌﻼﺝ ﺍﻝﻌﻭﺍﺌﻕ ﺍﻝﺘﻲ ﻭﺍﺠﻬﺎﺕ ﺍﻝﺭﺴﻭل ﻝﺒﻨﺎﺀ ﺍﻝﺩﻭﻝﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻜﺎﻨﺕ ﺒﻨﺎﺀ ﻤﺠﺘﻤﻊ ﻤﺘﻤﺎﺴﻙ ﻋﻥ ﻁﺭﻴـﻕ
ﺍﻝﻤﺅﺍﺨﺎﺓ.
)( ﻗﺎﻤﺕ ﺴﻴﺎﺴﺔ ﺍﻝﻨﺒﻲ ﻋﻠﻰ ﺍﻝﻤﺭﻭﻨﺔ ﻭﻝﻭ ﻋﻠﻰ ﺤﺴﺎﺏ ﺜﻭﺍﺒﺕ ﺍﻝﺩﻴﻥ ﻭﺃﺼﻭﻝﻪ.
)(ﻻ ﻴﻌﺘﺒﺭ ﺍﻝﺴﻼﻡ ﺴﻼﻤﹰﺎ ﺤﻘﻴﻘﻴﹰﺎ ﺇﻻ ﺇﺫﺍ ﻜﺎﻥ ﻗﺎﺌﻤﹰﺎ ﻋﻠﻰ ﻗﻭ ٍﺓ ﻭﻫﻴﺒ ٍﺔ.
ﺱ ﺍﻝﻨﺒﻲ ﺍﻝﺴﻴﺎﺴﺔ ﺍﻝﺨﺎﺭﺠﻴﺔ ﻋﻠﻰ ﺍﻝﺤﺭﺏ ﻗﺒل ﺍﻝﺴﻠﻡ. ﺴ ) ( ﺃ
)( ﺃﻤﺭ ﺍﻝﺭﺴﻭل ﺒﻘﺘل ﻋﺒﺩ ﺍﷲ ﺒﻥ ﺃﺒﻲ ﺒﻥ ﺴﻠﻭل ﺒﻌﺩ ﻏﺯﻭﺓ ﺒﻨﻲ ﺍﻝﻤﺼﻁﻠﻕ.
)( ﻜﺎﻥ ﺍﻝﻨﺒﻲ ﻴﻘﺩﻡ ﺍﻝﺴﻠﻡ ﻋﻠﻰ ﺍﻝﺤﺭﺏ ﻓﻲ ﺴﻴﺎﺴﺘﻪ.
ﺍﻝﺘﺨﻁﻴﻁ ﺍﻝﻤﺩﻨﻲ ﺇﻨﺸﺎﺀ ﺍﻝﻤﺅﺴﺴﺎﺕ ﺍﻝﺘﻨﻅﻴﻤﻴﺔ ﻭﻀﻊ ﺍﻝﻭﺜﻴﻘﺔ ) ﺩﺴﺘﻭﺭ ﺒﻨﺎﺀ ﻤﺠﺘﻤﻊ ﻤﺘﻤﺎﺴﻙ
ﺍﻝﻤﺩﻴﻨﺔ (
ﺇﻨﺸﺎﺀ ﺍﻝﻤﺅﺴﺴﺎﺕ ﺍﻝﺘﺨﻁﻴﻁ ﺍﻝﻤﺩﻨﻲ ﻭﻀﻊ ﺍﻝﻭﺜﻴﻘﺔ ) ﺩﺴﺘﻭﺭ ﺒﻨﺎﺀ ﻤﺠﺘﻤﻊ ﻤﺘﻤﺎﺴﻙ
ﺍﻝﺘﻨﻅﻴﻤﻴﺔ. ﺇﻨﺸﺎﺀ ﺍﻝﻤﺅﺴﺴﺎﺕ ﺍﻝﺘﻨﻅﻴﻤﻴﺔ ﺍﻝﻤﺩﻴﻨﺔ (
ﺒﻨﺎﺀ ﺍﻝﻤﺴﺠﺩ ﻭﺇﻨﺸﺎﺀ ﻤﺅﺴﺴﺔ ﻜﺘﺎﺏ ﺍﻝﻭﺤﻲ ﻴﺸﻴﺭﺍﻥ ﺇﻝﻰ ﻤﺭﺤﻠﺔ ﻤﻥ ﻤﺭﺍﺤل ﺃﺴﺱ ﺒﻨﺎﺀ ﺍﻝﺩﻭﻝﺔ ﺍﻹﺴﻼﻤﻴﺔ:
-ﺍﻷﻨﺼﺎﺭ ﻭﺍﻝﻤﻬﺎﺠﺭﻴﻥ ﻭﺒﻨﻲ ﻗﺭﻴﻅﺔ - .ﻤﺴﻠﻤﻴﻥ ﻭﻤﺸﺭﻜﻴﻥ ﻭﻴﻬﻭﺩ. -ﺍﻷﻭﺱ ﻭﺍﻝﺨﺯﺭﺝ ﻭﺍﻝﻴﻬﻭﺩ.
ﻗﺎل ﺍﷲ ﺘﻌﺎﻝﻰ :ﻭﺇﻥ ﺠﻨﺤﻭﺍ ﻝﻠﺴﻠﻡ ﻓﺎﺠﻨﺢ ﻝﻬﺎ ﻭﺘﻭﻜل ﻋﻠﻰ ﺍﷲ ﺇﻨﻪ ﻫﻭ ﺍﻝﺴﻤﻴﻊ ﺍﻝﻌﻠﻴﻡ ﺘﺩل ﺍﻵﻴﺔ ﻋﻠﻰ ﺃﺴﺎﺱ ﻤﻥ ﺃﺴﺱ ﺍﻝﻌﻼﻗﺎﺕ
ﺍﻝﺨﺎﺭﺠﻴﺔ ﻓﻲ ﺍﻝﺩﻭﻝﺔ ﺍﻹﺴﻼﻤﻴﺔ:
-ﺇﻋﺩﺍﺩ ﺍﻝﺠﻴﻭﺵ ﻭﺒﻨﺎﺀ ﺍﻝﺘﺤﺎﻝﻔﺎﺕ – .ﺍﻝﻤﺭﻭﻨﺔ ﻤﻊ ﺍﻝﻤﺤﺎﻓﻅﺔ ﻋﻠﻰ ﺍﻝﺜﻭﺍﺒﺕ - .ﺘﻘﺩﻴﻡ ﺍﻝﺴﻠﻡ ﻋﻥ ﺍﻝﺤﺭﺏ.
ﺇﺭﺴﺎل ﺍﻝﺭﺴل ﻭﺍﻝﺴﻔﺭﺍﺀ ﺇﻝﻰ ﺍﻝﻤﻠﻭﻙ ﻭﺍﻷﻤﺭﺍﺀ ﻴﺩل ﻋﻠﻰ ﺃﺴﺎﺱ ﻤﻥ ﺃﺴﺱ ﺍﻝﻌﻼﻗﺎﺕ ﺍﻝﺨﺎﺭﺠﻴﺔ ﻓﻲ ﺍﻝﺩﻭﻝﺔ ﺍﻹﺴﻼﻤﻴﺔ:
– ﺍﻝﻤﺭﻭﻨﺔ ﻤﻊ ﺍﻝﻤﺤﺎﻓﻅﺔ ﻋﻠﻰ ﺍﻝﺜﻭﺍﺒﺕ -.ﺍﻝﻤﺒﺎﺩﺭﺓ ﺒﺎﻝﻌﻼﻗﺎﺕ ﺍﻝﺴﻠﻤﻴﺔ - .ﺘﻘﺩﻴﻡ ﺍﻝﺴﻠﻡ ﻋﻥ ﺍﻝﺤﺭﺏ.
ﻤﻭﻗﻑ ﺍﻝﺭﺴﻭل ﻤﻥ ﻋﺒﺩ ﺍﷲ ﺒﻥ ﺃﺒﻲ ﺒﻥ ﺴﻠﻭل ﻓﻲ ﻏﺯﻭﺓ ﺒﻨﻲ ﺍﻝﻤﺼﻁﻠﻕ ﻴﺩل ﻋﻠﻰ ﺃﺴﺎﺱ ﻤﻥ ﺃﺴﺱ ﺍﻝﺴﻴﺎﺴﺔ ﺍﻝﺩﺍﺨﻠﻴﺔ:
– ﺍﻝﺤﻜﻤﺔ ﻓﻲ ﻤﻌﺎﻝﺠﺔ ﺍﻷﺯﻤﺎﺕ. – ﺍﻝﺸﻭﺭﻯ. -ﺍﻝﻌﺩل ﺒﻴﻥ ﺠﻤﻴﻊ ﺃﻓﺭﺍﺩ ﺍﻝﻤﺠﺘﻤﻊ.
ﻗﻭل ﺍﻝﺭﺴﻭل ﻓﻲ ﺼﻠﺢ ﺍﻝﺤﺩﻴﺒﻴﺔ )):ﻭﺍﷲ ﺇﻨﻲ ﻝﺭﺴﻭل ﺍﷲ ﻭﺇﻥ ﻜﺫﺒﺘﻤﻭﻨﻲ(( ﻴﺩل ﻋﻠﻰ ﻤﺒﺩﺃ ﻤﻥ ﻤﺒﺎﺩﺉ ﺍﻝﺴﻴﺎﺴﺔ ﺍﻝﺨﺎﺭﺠﻴﺔ ﻝﻠﺩﻭﻝﺔ
ﺍﻹﺴﻼﻤﻴﺔ:
– ﺍﻝﺤﻜﻤﺔ ﻓﻲ ﻤﻌﺎﻝﺠﺔ ﺍﻷﺯﻤﺎﺕ. – ﺍﻝﺸﻭﺭﻯ. -ﺍﻝﻤﺭﻭﻨﺔ ﻤﻊ ﺍﻝﺤﻔﺎﻅ ﻋﻠﻰ ﺍﻝﺜﻭﺍﺒﺕ .
ﻋﻥ ﺴﺎﻝﻡ ﻋﻥ ﺃﺒﻴﻪ ،ﺃﻥ ﺭﺴﻭل ﺍﷲ ﺍﺴﺘﺸﺎﺭ ﺍﻝﻨﺎﺱ ﻝﻤﺎ ﻴﻬﻤﻬﻡ ﻤﻥ ﺍﻝﺼﻼﺓ ،ﻓﺫﻜﺭﻭﺍ ﺍﻝﺒﻭﻕ ﻓﻜﺭﻫﻪ ﻤﻥ ﺃﺠل ﺍﻝﻴﻬﻭﺩ ،ﺜﻡ ﺫﻜﺭﻭﺍ
ﺍﻝﻨﺎﻗﻭﺱ ﻓﻜﺭﻫﻪ ﻤﻥ ﺃﺠل ﺍﻝﻨﺼﺎﺭﻯ ﻓﺄﺭﻱ ﺍﻝﻨﺩﺍﺀ ﺘﻠﻙ ﺍﻝﻠﻴﻠﺔ ﺭﺠل ﻤﻥ ﺍﻷﻨﺼﺎﺭ ﻴﻘﺎل ﻝﻪ :ﻋﺒﺩ ﺍﷲ ﺒﻥ ﺯﻴﺩ ﻭﻋﻤﺭ ﺒﻥ ﺍﻝﺨﻁﺎﺏ ،ﻓﻁﺭﻕ
ﺍﻷﻨﺼﺎﺭﻱ ﺭﺴﻭل ﺍﷲ ﻝﻴﻼ ،ﻓﺄﻤﺭ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﺒﻼﻻ ﻓﺄﺫﻥ ﺒﻪ .ﻴﺸﻴﺭ ﺍﻝﺤﺩﻴﺙ ﺇﻝﻰ ﻗﺎﻋﺩﺓ ﻤﻥ ﻗﻭﺍﻋﺩ ﺍﻝﺴﻴﺎﺴﺔ ﺍﻝﺩﺍﺨﻠﻴﺔ
ﻓﻲ ﺍﻹﺴﻼﻡ:
– ﺍﻝﺤﻜﻤﺔ ﻓﻲ ﻤﻌﺎﻝﺠﺔ ﺍﻷﺯﻤﺎﺕ. – ﺍﻝﺸﻭﺭﻯ. -ﺍﻝﻌﺩل ﺒﻴﻥ ﺠﻤﻴﻊ ﺃﻓﺭﺍﺩ ﺍﻝﻤﺠﺘﻤﻊ.
٣٥
ا
^ال ا
(:-
-Uﺃﻜﻤل ﺍﻝﻔﺭﺍﻏﺎﺕ ﻓﻲ ﺍﻝﻤﺨﻁﻁ ﺍﻵﺘﻲ:
ﺍﻝﻤﻭﺍﺯﻨﺔ ﺒﻴﻥ ﺍﻝﻤﺭﻭﻨﺔ ﻭﺍﻝﺤﺯﻡ ﺍﻝﺸﻭﺭﻯ ﺍﻝﺤﻜﻤﺔ ﻓﻲ ﻤﻌﺎﻝﺠﺔ ﺍﻷﺯﻤﺎﺕ. ﺍﻝﻌﺩل ﺒﻴﻥ ﺃﻓﺭﺍﺩ ﺍﻝﻤﺠﺘﻤﻊ
ﻓﻲ ﺍﻝﺘﻌﺎﻤل ﺒﻴﻥ ﺍﻝﻨﺎﺱ.
ﺇﻨﺸﺎﺀ ﺍﻝﻤﺅﺴﺴﺎﺕ
ا
^ال ا:)!Z
-Uﺃﻜﻤل ﺍﻝﻔﺭﺍﻏﺎﺕ ﺒﺎﻝﻌﺒﺎﺭﺍﺕ ﺍﻝﻤﻨﺎﺴﺒﺔ:
ﻤﻥ ﺍﻝﻌﻭﺍﺌﻕ ﻭﺍﻷﺨﻁﺎﺭ ﺍﻝﺩﺍﺨﻠﻴﺔ ﺍﻝﺘﻲ ﻜﺎﻨﺕ ﺘﻌﺭﻗل ﺇﻨﺸﺎﺀ ﺍﻝﺩﻭﻝﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻓﻲ ﺍﻝﻤﺩﻴﻨﺔ:
ﻲ ﺒﻥ ﺴﻠﻭل.
-ﻅﻬﻭﺭ ﺍﻝﻤﻨﺎﻓﻘﻴﻥ ﺒﺯﻋﺎﻤﺔ ﻋﺒﺩ ﺍﷲ ﺒﻥ ﺃﺒ
ﻫﻴﻤﻨﺔ ﺍﻷﻓﻜﺎﺭ ﺍﻝﻘﺒﻠﻴﺔ ﻋﻠﻰ ﺴﻜﺎﻥ ﺍﻝﻤﺩﻴﻨﺔ ﻭﺨﺎﺼﺔ ﺍﻝﺼﺭﺍﻉ ﺍﻝﻘﺎﺌﻡ ﺒﻴﻥ ﺍﻷﻭﺱ ﻭﺍﻝﺨﺯﺭﺝ.
-ﺍﻝﺨﻁﺭ ﺍﻝﻴﻬﻭﺩﻱ ﺍﻝﻤﺘﻤﺜل ﺒﻘﺒﺎﺌل ﺍﻝﻴﻬﻭﺩ ) ﺒﻨﻭ ﻗﺭﻴﻅﺔ،ﺒﻨﻭ ﻗﻴﻨﻘﺎﻉ،ﻭﺒﻨﻭ ﺍﻝﻨﻀﻴﺭ (.
ﻤﻥ ﺍﻝﻤﺅﺴﺴﺎﺕ ﺍﻝﺘﻨﻅﻴﻤﻴﺔ ﺍﻝﺘﻲ ﺍﻋﺘﻨﻲ ﺍﻝﺭﺴﻭل ﺒﺎﻨﺸﺎﺌﻴﺔ ﻝﺘﻨﻅﻴﻡ ﺍﻝﺤﻴﺎﺓ ﺍﻝﻌﺎﻤﺔ ﻓﻲ ﺍﻝﺩﻭﻝﺔ ﺍﻹﺴﻼﻤﻴﺔ:
-ﺍﻝﻤﺴﺠﺩ ﻭ ﻜﺘﺎﺏ ﺍﻝﻭﺤﻲ ﻭ ﺍﻝﻨﻘﺒﺎﺀ ﻭ ﺠﺎﻤﻌﻭ ﺍﻝﺯﻜﺎﺓ.
ﻤﻥ ﺍﻹﺠﺭﺍﺀﺍﺕ ﺍﻝﻌﻤﻠﻴﺔ ﺍﻝﺘﻲ ﻗﺎﻡ ﺒﻬﺎ ﺍﻝﺭﺴﻭل ﻝﻠﺘﺨﻁﻴﻁ ﺍﻝﻤﺩﻨﻲ ﻝﺒﻨﺎﺀ ﺍﻝﺩﻭﻝﺔ ﺍﻹﺴﻼﻤﻴﺔ:
-ﺘﺭﺴﻡ ﺍﻝﺤﺩﻭﺩ ﻭ ﺍﻝﺘﺨﻁﻴﻁ ﺍﻝﺴﻜﻨﻲ ﻭ ﻤﺩ ﺍﻝﻁﺭﻕ ﺍﻝﺩﺍﺨﻠﻴﺔ ﻭ ﺤﺩﺩ ﻤﻭﻗﻊ ﺍﻝﺴﻭﻕ ﻭ ﺤﺩﺩ ﻤﻭﻗﻊ ﻤﺼﻠﻰ ﺍﻝﻌﻴﺩ.
ﻤﻥ ﺍﻝﺘﺩﺍﺒﻴﺭ ﻭﺍﻝﺨﻁﻭﺍﺕ ﺍﻻﺴﺘﺭﺍﺘﻴﺠﻴﺔ ﺍﻝﺘﻲ ﺍﺘﺨﺫﻫﺎ ﺍﻝﻨﺒﻲ- -ﻝﻤﻌﺎﻝﺠﺔ ﺍﻝﻌﻭﺍﺌﻕ ﺍﻝﺘﻲ ﻭﺠﻬﺘﻪ ﻝﺒﻨﺎﺀ ﺍﻝﺩﻭﻝﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻓﻲ ﺍﻝﻤﺩﻴﻨﺔ:
-ﺒﻨﺎﺀ ﻤﺠﺘﻤﻊ ﻤﺘﻤﺎﺴﻙ ﻋﻥ ﻁﺭﻴﻕ ﺍﻝﻤﺅﺍﺨﺎﺓ ﻭ ﻭﻀﻊ ﺍﻝﻭﺜﻴﻘﺔ ) ﺩﺴﺘﻭﺭ ﺍﻝﻤﺩﻴﻨﺔ ( ﻭ ﺇﻨﺸﺎﺀ ﺍﻝﻤﺅﺴﺴﺎﺕ ﺍﻝﺘﻨﻅﻴﻤﻴﺔ ﻭﺍﻝﺘﺨﻁﻴﻁ ﺍﻝﻤﺩﻨﻲ.
ﺴﻤِﻲ ﺒـﺎﻝﻭﺜﻴﻘﺔ.
ﻭﻀﻊ ﺍﻝﺭﺴﻭل ﻋﻨﺩ ﻗﺩﻭﻤﻪ ﺍﻝﻤﺩﻴﻨﺔ ﺩﺴﺘﻭﺭﹰﺍ ﻝﺘﻨﻅﻴﻡ ﺍﻝﻤﺠﺘﻤﻊ ﺍﻝﻤﺩﻨﻲ
ﻜﺎﻨﺕ ﺃﻭﻝﻰ ﺍﻝﺨﻁﻭﺍﺕ ﺍﻝﺘﻲ ﺍﺘﺨﺫﻫﺎ ﺍﻝﺭﺴﻭل ﻝﺒﻨﺎﺀ ﻤﺠﺘﻤﻊ ﻤﺘﻤﺎﺴﻙ ﻓﻲ ﺍﻝﻤﺩﻴﻨﺔ ﻫﻲ ﺍﻝﻤﺅﺍﺨﺎﺓ ﺒﻴﻥ ﺍﻝﻤﺴﻠﻤﻴﻥ ﻋﻠﻰ ﺍﺨﺘﻼﻑ ﻗﺒﺎﺌﻠﻬﻡ.
ﻤﻥ ﻤﻅﺎﻫﺭ ﺍﻫﺘﻤﺎﻡ ﺍﻝﻨﺒﻲ ﺒﻜﺘﺎﺏ ﺍﻝﻭﺤﻲ :ﺍﺨﺘﺎﺭﻫﻡ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻤﻥ ﻜﺒﺎﺭ ﺍﻝﺼﺤﺎﺒﺔ ﺍﻝﺫﻴﻥ ﻴﺠﻴﺩﻭﻥ ﺍﻝﻘﺭﺍﺀﺓ ﻭﺍﻝﻜﺘﺎﺒﺔ ﻭﻜﺎﻥ
ﻴﺠﻠﺴﻬﻡ ﺒﺠﺎﻨﺒﻪ ﻓﻲ ﺍﻝﻤﺴﺠﺩ ﺍﻝﻨﺒﻭﻱ ﻭﺠﻌل ﺨﻠﻴﻔﺔ ﻝﻜل ﻭﺍﺤﺩ ﻤﻨﻬﻡ ﺇﺫﺍ ﻏﺎﺏ ﻴﻘﻭﻡ ﻤﻘﺎﻤﻪ ﻭﻜﺎﻥ ﻴﺄﻤﺭﻫﻡ ﺒﻜﺘﺎﺒﺔ ﺍﻵﻴﺎﺕ ﻓﻭﺭ ﻨﺯﻭﻝﻬﺎ ﻭﻴﻨﺒﻬﻬﻡ
ﺇﻝﻰ ﻋﺩﻡ ﺠﻌل ﺍﻝﺨﻁ ﻤﻠﺘﺒﺴﺎ ﻋﻠﻰ ﺃﺤﺩ.
٣٦
ا
^ال ا:- 8
Uﻀﻊ ﺍﻝﺭﻗﻡ ﻓﻲ ﺍﻝﻘﺎﺌﻤﺔ ) ﺃ ( ﺃﻤﺎﻡ ﻤﺎ ﻴﻨﺎﺴﺒﻪ ﻤﻥ ﺩﺭﻭﺱ ﻭﻗﻴﻡ ﻓﻲ ﺍﻝﻘﺎﺌﻤﺔ ) ﺏ ( ﻀﻤﻥ ﺍﻝﻘﻭﺴﻴﻥ:
)ﺏ( )ﺃ(
-ﺘﺭﺴﻴﻡ ﺍﻝﺭﺴﻭل ﻝﺤﺩﻭﺩ ﺍﻝﻤﺩﻴﻨﺔ( ٣ ) . - ١ﻗﺎل )):ﻭﺍﷲ ﺇﻨﻲ ﻝﺭﺴﻭل ﺍﷲ ﻭﺇﻥ ﻜﺫﺒﺘﻤﻭﻨﻲ((
-ﺍﻝﻤﺴﻠﻡ ﻴﺠﺏ ﺃﻥ ﺘﻜﻭﻥ ﻫﻤﺔ ﻋﺎﻝﻴﺔ ﺩﻭﻥ ﻴﺄﺱ ﺃﻭ ﻗﻨﻭﻁ . - ٢ﺍﻝﺭﺴﻭل ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻓﻲ ﻏﺯﻭﺓ ﺒﻨﻲ ﺍﻝﻤﺼﻁﻠﻕ
)(٦ ﻴﺭﻓﺽ ﺭﺃﻱ ﻋﻤﺭ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ ﻓﻲ ﺤﻕ ﻋﺒﺩ ﺍﷲ ﺒﻥ ﺃﺒﻲ ﺒﻥ
ﺴﻠﻭل ﻭﻴﺼﺩﺭ ﺍﻷﻤﺭ ﺒﺴﻴﺭ ﺍﻝﺠﻴﺵ ﺤﺎ ﹰﻻ.
-ﻻ ﻤﻜﺎﻥ ﻝﻼﻨﺘﻬﺎﺯﻴﺔ ﻓﻲ ﺩﻋﻭﺓ ﺭﺴﻭل ﺍﷲ . - ٣ﻗﺎل )) :ﻤﺎ ﺒﻴﻥ ﻻﺒﺘﻴﻬﺎ ﺤﺭﺍﻡ ((
)(٤
-ﺭﻋﺎﻴﺔ ﺍﻝﺭﺴﻭل ﻝﻠﺜﻭﺍﺒﺕ ﻭﺘﺄﻜﻴﺩﻫﺎ( ١ ) .
- ٤ﻓﻘﺎل ﺭﺠل ﻤﻥ ﺒﻨﻲ ﺼﻌﺼﻌﺔ :ﺃﺭﺃﻴﺕ ﺇﻥ ﻨﺤـﻥ ﺒﺎﻴﻌﻨـﺎﻙ
ﻋﻠﻰ ﺃﻤﺭﻙ ﺜﻡ ﺃﻅﻬﺭﻙ ﺍﷲ ﻋﻠﻰ ﻤﻥ ﺨﺎﻝﻔﻙ ﺃﻴﻜﻭﻥ ﻝﻨﺎ ﺍﻷﻤﺭ ﻤﻥ
ﺒﻌﺩﻙ؟ ﻗﺎل :ﺍﻷﻤﺭ ﺇﻝﻰ ﺍﷲ ﻴﻀﻌﻪ ﺤﻴﺙ ﻴﺸﺎﺀ ،ﻓﻘـﺎل ﺍﻝﺭﺠـل:
ﺃﻓﻨﻬﺩﻑ ﻨﺤﻭﺭﻨﺎ ﻝﻠﻌﺭﺏ ﺩﻭﻨﻙ؟ ،ﻓﺈﺫﺍ ﺃﻅﻬﺭﻙ ﺍﷲ ﻜـﺎﻥ ﺍﻷﻤـﺭ
ﻝﻐﻴﺭﻨﺎ!! ﻻ ﺤﺎﺠﺔ ﻝﻨﺎ ﺒﺄﻤﺭﻙ.
-ﺍﻝﻌﺩل ﺒﻴﻥ ﺠﻤﻴﻊ ﺃﻓﺭﺍﺩ ﺍﻝﻤﺠﺘﻤﻊ( ٧ ). - ٥ﻗﺎل ﺍﷲ ﺘﻌﺎﻝﻰ :ﻭﺇﻥ ﺠﻨﺤﻭﺍ ﻝﻠﺴﻠﻡ ﻓﺎﺠﻨﺢ ﻝﻬﺎ ﻭﺘﻭﻜل
ﻋﻠﻰ ﺍﷲ ﺇﻨﻪ ﻫﻭ ﺍﻝﺴﻤﻴﻊ ﺍﻝﻌﻠﻴﻡ (
-ﺃﺴﺱ ﺍﻝﺭﺴﻭل ﺴﻴﺎﺴﺘﻪ ﻋﻠﻰ ﺍﻝﺴﻠﻡ ﻗﺒل ﺍﻝﺤﺭﺏ( ٥ ). -٦ﻝﻠﻘﺎﺀ ﺍﻝﺭﺴﻭل ﻤﻊ ﻋﺩﺩ ﻤﻥ ﺍﻝﻘﺒﺎﺌل ﺒﻌﺩ ﺍﻝﻌﻭﺩﺓ ﻤﻥ
ﺍﻝﻁﺎﺌﻑ.
-ﺍﻝﺤﻜﻤﺔ ﻓﻲ ﻤﻌﺎﻝﺠﺔ ﺍﻷﻤﻭﺭ( ٢ ) . - ٧ﺍﺨﺘﺼﻡ ﺍﻷﺸﻌﺙ ﺒﻥ ﻗﻴﺱ ﻭﺭﺠل ﻤﻥ ﺍﻝﻴﻬﻭﺩ ﺇﻝﻰ ﺍﻝﻨﺒﻲ
ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻓﻲ ﺃﺭﺽ ﺒﺎﻝﻴﻤﻥ ﻭﻝﻡ ﻴﻜﻥ ﻝﻌﺒﺩ ﺍﷲ ﺒﻴﻨﺔ
ﻗﻀﻰ ﻓﻴﻬﺎ ﻝﻠﻴﻬﻭﺩﻱ ﺒﻴﻤﻴﻨﻪ.
ا
^ال ا<:
-Uﺃﻜﻤل ﺍﻝﻤﺨﻁﻁ ﺍﻵﺘﻲ:
ﺍﻝﻤﺭﻭﻨﺔ ﻤﻊ ﺍﻝﺤﻔﺎﻅ ﻋﻠﻰ ﺇﻋﺩﺍﺩ ﺍﻝﺠﻴﻭﺵ ﻭﺒﻨﺎﺀ ﺍﻝﺘﺤﺎﻝﻔﺎﺕ ﺘﻘﺩﻴﻡ ﺍﻝﺴﻠﻡ ﻋﻠﻰ ﺍﻝﺤﺭﺏ.
ﺍﻝﻤﺒﺎﺩﺭﺓ ﺒﺎﻝﻌﻼﻗﺎﺕ
ﺍﻝﺜﻭﺍﺒﺕ . ﺍﻝﺴﻠﻤﻴﺔ.
ﺇﻨﺸﺎﺀ ﺍﻝﻤﺅﺴﺴﺎﺕ
ﺍﻝﺘﻨﻅﻴﻤﻴﺔ ا
^ال اOدي ا<:
ﻤﻥ ﺍﻷﺴﺱ ﺍﻝﺘﻲ ﺒﻨﻰ ﺍﻝﺭﺴﻭل ﺴﻴﺎﺴﺘﻪ ﺍﻝﺨﺎﺭﺠﻴﺔ ﺇﺭﺴﺎل ﺍﻝﺭﺴل ﻭﺍﻝﺭﺴﺎﺌل ﻝﻠﻤﻠﻭﻙ ﻭﺍﻷﻤﺭﺍﺀ-U ،ﺍﺫﻜﺭ ﺜﻼﺜﺔ ﻨﺘﺎﺌﺞ ﻝﻬﺫﻩ ﺍﻝﻤﺭﺍﺴﻼﺕ:
ﺘﻭﻁﻴﺩ ﺃﺴﻠﻭﺏ ﺠﺩﻴﺩ ﻓﻲ ﺍﻝﺘﻌﺎﻤل ﺍﻝﺩﻭﻝﻲ ﻝﻡ ﺘﻜﻥ ﺘﻌﺭﻓﻪ ﺍﻝﺒﺸﺭﻴﺔ ﻤﻥ ﻗﺒل.
ﺍﻝﺘﻌﺭﻴﻑ ﺒﺎﻹﺴﻼﻡ ﺍﻝﺤﻨﻴﻑ ﻜﺭﺴﺎﻝﺔ ﺴﻤﺎﻭﻴﺔ ﺴﻤﺤﺎﺀ ﻝﻠﻨﺎﺱ ﻜﺎﻓﺔ ،ﻓﺒﻌﻀﻬﻡ ﺃﻋﻠﻥ ﺇﺴﻼﻤﻪ ﻤﺫ ﻗﺭﺃ ﺍﻝﻜﺘﺎﺏ.
ﻜﺸﻔﺕ ﻫﺫﻩ ﺍﻝﺭﺴﺎﺌل ﻋﻥ ﻨﻴﺎﺕ ﺒﻌﺽ ﻫﺅﻻﺀ ﻭﺨﻁﻁﻬﻡ ﻀﺩ ﺍﻝﺩﻭﻝﺔ ﺍﻹﺴﻼﻤﻴﺔ.
٣٧
ا
^ال ا:* 0'Z
-Uﺘﺩﺒﺭ ﺍﻝﻨﺹ ﺍﻝﺘﺎﻝﻲ ﺜﻡ ﺃﺠﺏ ﻋﻥ ﺍﻷﺴﺌﻠﺔ ﺍﻝﺘﻲ ﺘﻠﻴﻪ.
ﻓﻲ ﻏﺯﻭﺓ ﺒﻨﻲ ﺍﻝﻤﺼﻁﻠﻕ ﺘﺯﺍﺤﻡ ﺃﺠﻴﺭ ﻝﻌﻤﺭ ﺒﻥ ﺍﻝﺨﻁﺎﺏ ﻭﺃﺤﺩ ﺍﻷﻨﺼﺎﺭ ﻋﻠﻰ ﺍﻝﻤﺎﺀ ،ﻓﺼﺎﺡ ﺍﻷﻨﺼﺎﺭﻱ :ﻴﺎ ﻤﻌﺸﺭ ﺍﻷﻨﺼﺎﺭ ﻭﺼﺎﺡ
ﺱ ﺍﻝﻨﻔﺎﻕ ﻋﺒﺩ ﺍﷲ ﺒﻥ ﺃﺒﻲ ﺒﻥ ﺴﻠﻭل ،ﻭﻗﺎل ﻜﻼﻤﹰﺎ ﻴﺜﻴﺭ ﺍﻝﻔﺘﻨﺔ ﺒﻴﻥ ﺍﻝﻤﻬﺎﺠﺭﻴﻥ ﻭﺍﻷﻨﺼﺎﺭ ﺍﻷﺠﻴﺭ :ﻴﺎ ﻤﻌﺸﺭ ﺍﻝﻤﻬﺎﺠﺭﻴﻥ :ﻓﻐﻀﺏ ﺭﺃ
ﻜﺎﻥ ﺁﺨﺭﻩ :ﺃﻤﺎ ﻭﺍﷲ ﻝﺌﻥ ﺭﺠﻌﻨﺎ ﺇﻝﻰ ﺍﻝﻤﺩﻴﻨﺔ ﻝﻴﺨﺭﺠﻥ ﺍﻷﻋ ﺯ ﻤﻨﻬﺎ ﺍﻷﺫ ﱠل ﻓﺒﻠﻎ ﺭﺴﻭل ﺍﷲ ﺫﻝﻙ ﻭﻜﺎﻥ ﻋﻨﺩﻩ ﻋﻤﺭ ﺒﻥ ﺍﻝﺨﻁﺎﺏ
ﻓﻘﺎل ﻋﻤﺭ :ﻤﺭ ﻋﺒﺎﺩ ﺒﻥ ﺒﺸﺭ ﻓﻴﻘﺘﻠﻪ" ﻓﻘﺎل ﺭﺴﻭل ﺍﷲ :ﻓﻜﻴﻑ ﻴﺎ ﻋﻤﺭ ﺇﺫﺍ ﺘﺤﺩﺙ ﺍﻝﻨﺎﺱ ﺃﻥ ﻤﺤﻤﺩﹰﺍ ﻴﻘﺘل ﺃﺼﺤﺎﺒﻪ! ﻭﻝﻜﻥ ﺃﺫﱢﻥ
ﺒﺎﻝﺭﺤﻴل.
ﺇﻻ ﻡ ﻴﻬﺩﻑ ﺍﺒﻥ ﺴﻠﻭل ﻤﻥ ﻤﻘﻭﻝﺘﻪ "ﺃﻤﺎ ﻭﺍﷲ ﻝﺌﻥ ﺭﺠﻌﻨﺎ ﺇﻝﻰ ﺍﻝﻤﺩﻴﻨﺔ ﻝﻴﺨﺭﺠﻥ ﺍﻷﻋ ﺯ ﻤﻨﻬﺎ ﺍﻷﺫ ﱠل؟
ﺇﺜﺎﺭﺓ ﺍﻝﻔﺘﻨﺔ ﺒﻴﻥ ﺍﻝﻤﻬﺎﺠﺭﻴﻥ ﻭﺍﻷﻨﺼﺎﺭ.
ﺒﻴﻥ ﺤﻜﻤﺘﻴﻥ ﻤﻥ ﺍﻝﻘﺭﺍﺭﺍﺕ ﺍﻝﺘﻲ ﺍﺘﺨﺫﻫﺎ ﺍﻝﻨﺒﻲ ﻓﻲ ﻫﺫﻩ ﺍﻝﻭﺍﻗﻌﺔ.
ﻝﻡ ﻴﺄﺨﺫ ﺒﺭﺃﻱ ﻋﻤﺭ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ )ﺇﺫ ﻝﻭ ﻓﻌل ﻝﺭﺒﻤﺎ ﻗﺎﻤﺕ ﺍﻝﻔﺘﻨﺔ ﻭﺍﺘﻬﻡ ﺭﺴﻭل ﺍﷲ ﺃﻨﻪ ﻴﻘﺘل ﺃﺼﺤﺎﺒﻪ (
ﺃﻤﺭ ﺍﻝﺠﻴﺵ ﺒﺎﻝﺭﺤﻴل ﻓﻲ ﻏﻴﺭ ﻭﻗﺕ ﺍﻝﺭﺤﻴل ﻤﻭﺍﺼﻠﺔ ﺍﻝﺴﻴﺭ ﻝﻴل ﻨﻬﺎﺭ ) ﺤﺘﻰ ﻴﺭﻫﻘﻬﻡ ﺍﻝﺘﻌﺏ ﻓﻴﻨﺎﻤﻭﺍ ﻤﻥ ﺸﺩﺓ ﺍﻝﺘﻌﺏ ﻓﺘﺨﻤﺩ ﺍﻝﻔﺘﻨﺔ (
ﻤﺎ ﺍﻝﻨﺘﺎﺌﺞ ﺍﻝﺘﻲ ﺘﺘﻭﻗﻌﻬﺎ ﻝﻭ ﺃﻤﺭ ﺍﻝﺭﺴﻭل ﺒﻘﺘل ﺍﺒﻥ ﺴﻠﻭل؟
ﺘﻌﺎﻁﻑ ﻗﻭﻤﻪ ﻤﻌﻪ ﻭﺭﺒﻤﺎ ﺍﻨﺘﺼﺎﺭﻫﻡ ﻝﻪ ،ﺃﺩﺍﺀ ﺇﻝﻰ ﺤﺩﻭﺙ ﺍﻝﻔﺘﻨﺔ ﻭﺘﻭﺴﻌﻬﺎ.
ا
^ال ا:* YZ
ﺃﺭﺴﻠﺕ ﻗﺭﻴﺵ ﺴﻬﻴل ﺒﻥ ﻋﻤﺭﻭ ﻝﻴﺘﻔﺎﻭﺽ ﻤﻊ ﺍﻝﺭﺴﻭل ﻋﻠﻰ ﺍﻝﺼﻠﺢ ﻋﺎﻡ ﺍﻝﺤﺩﻴﺒﻴﺔ ،ﻭﻝﻴﻜﺘﺏ ﻜﺘﺎﺒﹰﺎ ﺒﺫﻝﻙ ﻓﻭﺍﻓﻕ ﺍﻝﺭﺴﻭل ﻭﺠﺎﺀ ﻓﻲ ﻫﺫﺍ
ﺍﻝﻜﺘﺎﺏ) .........ﻫﺫﺍ ﻤﺎ ﻗﻀﻰ ﻋﻠﻴﻪ ﻤﺤﻤﺩ ﺭﺴﻭل ﺍﷲ ،ﻓﻘﺎل ﺴﻬﻴل :ﻭﺍﷲ ﻝﻭ ﻜﻨﺎ ﻨﻌﻠﻡ ﺃﻨﻙ ﺭﺴﻭل ﺍﷲ ﻤﺎ ﺼﺩﺩﻨﺎﻙ ﻋﻥ ﺍﻝﺒﻴﺕ ﻭﻻ ﻗﺎﺘﻠﻨﺎﻙ،
ﻭﻝﻜﻥ ﺍﻜﺘﺏ ﻤﺤﻤﺩ ﺒﻥ ﻋﺒﺩﺍﷲ .ﻓﻘﺎل :ﻭﺍﷲ ﺇﻨﻲ ﻝﺭﺴﻭل ﺍﷲ ﻭﺇﻥ ﻜﺫﹼﺒﺘﻤﻭﻨﻲ ،ﺍﻜﺘﺏ ﻤﺤﻤﺩ ﺒﻥ ﻋﺒﺩﺍﷲ (...ﻓﻲ ﻫﺫﻩ ﺍﻝﻔﻘﺭﺓ ﺒﻴﺎﻥ ﻝﻤﺎ ﺘﻤﻴﺯﺕ
ﺒﻪ ﺸﺨﺼﻴﺔ ﺍﻝﺭﺴﻭل ﺒﺎﻝﻤﺭﻭﻨﺔ ﺍﻝﺘﺎﻤﺔ ﻤﻊ ﺭﻋﺎﻴﺔ ﺍﻝﺜﻭﺍﺒﺕ ﻭﺍﻷﺼﻭل ﺍﻝﺩﻴﻨﻴﺔ.
-Uﻭﻀﺢ ﺫﻝﻙ ﻤﻥ ﺨﻼل ﺍﻝﺠﺩﻭل ﺍﻝﺘﺎﻝﻲ:
ا4ا ا
Aو
ُ
ﺍﻹﺼﺭﺍﺭ ﻋﻠﻰ ﻋﻨﻭﺍﻥ ﺍﻝﻭﺜﻴﻘﺔ ﺒﺴﻤﻙ ﺍﻝﻠﻬﻡ ﹶﻗ ِﺒل ﺍﻝﺼﻠﺢ
ﺍﻝﺘﺄﻜﻴﺩ ﻋﻠﻰ ﻨﺒﻭﺘﻪ ﻭ ﺇﻥ ﻝﻡ ﺘﻜﺘﺏ ﻭﺃﻗﺴﻡ ﻋﻠﻰ ﺫﻝﻙ. ﺍﻝﻤﻭﺍﻓﻘﺔ ﻋﻠﻰ ﺇﺴﻘﺎﻁ ﺒﻌﺽ ﺍﻝﻤﻔﺭﺩﺍﺕ
ﺍﻹﺼﺭﺍﺭ ﻋﻠﻰ ﺩﺨﻭل ﻤﻜﺔ ﻭﺍﻝﺤﺭﻡ ﺍﻝﻤﻜﻲ ﻓﻲ ﺍﻝﻌﺎﻡ ﺍﻝﻘﺎﺩﻡ ﺍﻝﻤﻭﺍﻓﻘﺔ ﻋﻠﻰ ﺘﺄﺠﻴل ﺩﺨﻭل ﻤﻜﺔ ﻝﻠﻌﺎﻡ ﺍﻝﻘﺎﺩﻡ
ﺘﺄﻜﻴﺩﻩ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﺃﻨﻪ ﻨﺒﻲ ﺍﷲ ﻭﻗﺭﻴﺵ ﺘﻘ ﺭ ﺫﻝﻙ ﻭﻝﻜﻨﻬﺎ ﻗﺒﻭﻝﻪ ﺸﺭﻁ ﺭ ﺩ ﻤﺴﻠﻡ ﻗﺭﻴﺵ ﻭﻋﺩﻡ ﺭﺩ ﻤﺴﻠﻡ ﺍﻝﻤﺩﻴﻨﺔ ﻤﻥ ﻗﺭﻴﺵ
ﺘﻌﺎﻨﺩ ﻭﺘﻜﺫﺏ.
ا
^ال اا( -ا<:
-Uﺃﻜﻤل ﺍﻝﻤﺨﻁﻁ ﺍﻵﺘﻲ:
-ﺒﺸﺭﻴﺔ :ﻓﻴﻬﺎ ﺃﻛﱪ ﺍﻟﻘﺒﺎﺋﻞ -ﺍﻗﺘﺼﺎﺩﻴﺔ :ﺧﺼﻮﺑﺔ ﺃﺭﺿﻬﺎ ﻭﺗﻨﻮﻉ -ﺇﺴﺘﺭﺍﺘﻴﺠﻴﺔ :ﻣﻮﻗﻌﻬﺎ ﻭﻗﺮﺎ ﻣﻦ
ﺑﻌﺪ ﻗﺮﻳﺶ ﻫﻮﺍﺯﻥ ﻭﺛﻘﻴﻒ ﳏﺎﺻﻴﻠﻬﺎ ﺗﺮﺑﻄﻬﺎ ﻋﻼﻗﺎﺕ ﲡﺎﺭﻳﺔ ﻣﻊ ﺍﳌﻜﺮﻣﺔ. ﻣﻜﺔ
ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ
٣٨
ا
^ال ا:* h!i
ﺍﺴﺘﻁﺎﻉ ﺍﻝﺭﺴﻭل ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻜﺴﺏ ﺒﻌﺽ ﺍﻝﻤﻌﺎﺭﻙ ﺩﻭﻥ ﺇﻥ ﻴﺨﻭﺽ ﺤﺭﻭﺒﺎ ﻤﻥ ﺨﻼل ﻓﻥ ﺍﻝﺴﻴﺎﺴﺔ - U،ﻝﺨﺹ ﺫﻝﻙ ﻓﻲ ﺍﺒﺭﺯ
ﺍﻝﻤﻭﺍﻗﻑ ﻋﻨﺩ ﻓﺘﺢ ﻤﻜﺔ.
-ﺍﻹﻋﺩﺍﺩ ﺍﻝﺸﺎﻤل ﻝﻬﺫﺍ ﺍﻝﻴﻭﻡ ﺍﻝﻌﻅﻴﻡ ﻤﻨﺫ ﻫﺠﺭﺘﻪ.
-ﺇﺤﺭﺍﺝ ﻗﺭﻴﺵ ﺃﻤﺎﻡ ﺍﻝﻘﺒﺎﺌل ﻭﺫﻝﻙ ﺃﻨﻬﺎ ﺘﻤﻨﻊ ﺍﻵﺨﺭﻴﻥ ﻤﻥ ﺯﻴﺎﺭﺓ ﺍﻝﻤﻘﺩﺴﺎﺕ.
-ﺍﻝﺠﻨﻭﺡ ﻝﻠﺴﻠﻡ ﺭﻏﻡ ﻜل ﻤﺎ ﻓﻌﻠﺘﻪ ﻗﺭﻴﺵ.
-ﺍﺴﺘﻐﻼل ﺜﻤﺭﺍﺕ ﺼﻠﺢ ﺍﻝﺤﺩﻴﺒﻴﺔ.
-ﺍﺴﺘﺨﺩﻡ ﻋﻨﺼﺭ ﺍﻝﻤﻔﺎﺠﺄﺓ ﻓﻲ ﺍﻝﺫﻫﺎﺏ ﺇﻝﻰ ﻤﻜﺔ.
-ﺍﺴﺘﻌﺭﺽ ﺍﻝﻜﺘﺎﺌﺏ ﺃﻤﺎﻡ ﺃﺒﻲ ﺴﻔﻴﺎﻥ ﻝﻴﻨﻘل ﻤﺎ ﺭﺃﻯ ﺇﻝﻰ ﺃﻫل ﻤﻜﺔ ﻓﻴﺠﺒﻨﻭﺍ ﻋﻥ ﺍﻝﻤﻭﺍﺠﻬﺔ.
-ﺃﻏﺭﻯ ﺃﻫل ﻤﻜﺔ ﺒﺎﻝﺴﻼﻤﺔ ﻝﻜل ﻤﻥ ﻝﺯﻡ ﺒﻴﺘﻪ ﺃﻭ ﺍﻝﻤﺴﺠﺩ ﺍﻝﺤﺭﺍﻡ.
ا
^ال ا
دس *:
-Uﺍﻜﺘﺏ ﻤﻥ ﺨﻼل ﺍﻝﺴﻴﺭﺓ ﻤﺎ ﻴﺩل ﻋﻠﻰ ﺃﻥ ﺍﻝﻨﺒﻲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻜﺎﻥ ﻴﻘﺩﻡ ﺍﻝﺴﻠﻡ ﻋﻠﻰ ﺍﻝﺤﺭﺏ ﻓﻲ ﻋﻼﻗﺘﻪ ﺍﻝﺨﺎﺭﺠﻴﺔ.
-ﺇﺭﺴﺎل ﺍﻝﺭﺴﺎﺌل ﻭﺍﻝﺭﺴل ﻝﻠﺩﻭل ﺍﻝﻤﺠﺎﻭﺭﺓ ﻝﻠﺠﺯﻴﺭﺓ ﺍﻝﻌﺭﺒﻴﺔ.
-ﺼﻠﺢ ﺍﻝﺤﺩﻴﺒﻴﺔ ﻤﻊ ﻤﺎ ﻓﻴﻪ ﻤﻥ ﺃﻤﻭﺭ ﺼﻌﺒﺔ ﻋﻠﻰ ﺍﻝﻤﺴﻠﻤﻴﻥ.
ا
^ال ا
(:* -
-Uﻝﺨﺹ ﺃﻫﻡ ﺍﻝﺴﻤﺎﺕ ﺍﻝﺘﻲ ﻴﺘﻤﺘﻊ ﺒﻬﺎ ﺍﻝﺭﺴﻭل ﻜﻘﺎﺌﺩ ﺴﻴﺎﺴﻲ ﻓﻲ ﻀﻭﺀ ﺩﺭﺍﺴﺘﻙ ﻝﺩﺭﺱ ﺍﻝﺭﺴﻭل ﻗﺎﺌﺩﹰﺍ ﺴﻴﺎﺴﻴﹰﺎ.
ﺃﻫﻡ ﺍﻝﺴﻤﺎﺕ ﺍﻝﺘﻲ ﻴﺘﻤﺘﻊ ﺒﻬﺎ ﺍﻝﺭﺴﻭل ﻜﻘﺎﺌﺩ ﺴﻴﺎﺴﻲ:
-ﺍﻝﺤﻜﻤﺔ ﻭﺍﻝﺘﺄﻨﻲ ﻓﻲ ﺍﺘﺨﺎﺫ ﺍﻝﻘﺭﺍﺭﺍﺕ -.ﺍﻝﺘﺯﺍﻡ ﺍﻝﺸﻭﺭﻯ ﻤﺒﺩﺃ ﻤﻬﻡ ﻝﻠﻘﺭﺍﺭﺍﺕ ﺍﻝﺴﻠﻴﻤﺔ -.ﺍﻝﺤﺭﺹ ﻋﻠﻰ ﺍﻻﺴﺘﻘﺭﺍﺭ ﺍﻝﺩﺍﺨﻠﻲ ﻝﻠﻤﺠﺘﻤﻊ ﻭﻨﺒﺫ
ﺍﻝﺨﻼﻓﺎﺕ -ﺍﻝﺤﺭﺹ ﻋﻠﻰ ﺇﻗﺎﻤﺔ ﺍﻝﺤﺩﻭﺩ ﻝﻠﺤﻔﺎﻅ ﻋﻠﻰ ﺃﻤﻥ ﺍﻝﻤﺠﺘﻤﻊ - .ﺍﻝﻌﺩل ﺒﻴﻥ ﺍﻝﺠﻤﻴﻊ.
-ﺒﻨﺎﺀ ﻋﻼﻗﺎﺕ ﻁﻴﺒﺔ ﻤﻊ ﺍﻝﺠﻤﻴﻊ ﻀﻤﻥ ﺤﺩﻭﺩ ﺍﻝﺸﺭﻉ - .ﻴﻘﺩﻡ ﺍﻝﺴﻠﻡ ﻋﻠﻰ ﺍﻝﺤﺭﺏ- .ﺍﻝﻤﺭﻭﻨﺔ ﻤﻊ ﺍﻝﻤﺤﺎﻓﻅﺔ ﻋﻠﻰ ﺍﻝﺜﻭﺍﺒﺕ ﻭﺍﻷﺼﻭل- .ﻻ
ﻤﻜﺎﻥ ﻝﻼﻨﺘﻬﺎﺯﻱ ﻓﻲ ﺴﻴﺎﺴﺘﻪ - .ﻴﻌﺩل ﺒﻴﻥ ﺃﻓﺭﺍﺩ ﺍﻝﻤﺠﺘﻤﻊ - .ﻴﻁﺒﻕ ﻤﺒﺩﺃ ﺍﻝﺸﻭﺭﻯ -.ﺍﻝﺤﻜﻤﺔ ﻓﻲ ﻤﻌﺎﻝﺠﺔ ﺍﻷﺯﻤﺎﺕ.
ا
^ال ا:* )!Z
-Uﺍﻜﺘﺏ ﺒﻴﻥ ﺍﻝﻘﻭﺴﻴﻥ ﺍﻝﺘﺼﻭﻴﺏ ﺍﻝﻤﻨﺎﺴﺏ ﻝﻤﺎ ﺘﺤﺘﻪ ﺨﻁ ﻓﻴﻤﺎ ﻴﺄﺘﻲ:
) ﺴﻬﻴل ﺒﻥ ﻋﻤﺭﻭ ( ﺍﻝﺭﺠل ﺍﻝﺫﻱ ﻜﺘﺏ ﻭﺜﻴﻘﺔ ﺼﻠﺢ ﺍﻝﺤﺩﻴﺒﻴﺔ ﺍﻝﻭﻝﻴﺩ ﺒﻥ ﺍﻝﻤﻐﻴﺭﺓ.
ﺃﻭل ﺨﻁﻭﺓ ﻗﺎﻡ ﺒﻬﺎ ﺍﻝﺭﺴﻭل ﻝﺒﻨﺎﺀ ﺍﻝﺩﻭﻝﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺇﻨﺸﺎﺀ ﺍﻝﻤﺅﺴﺴﺎﺕ ﺍﻝﺘﻨﻅﻴﻤﻴﺔ ) .ﺍﻝﻤﺅﺍﺨﺎﺓ (
ﻥ ﺍﻝﺒِﺸ ِﺭ ﻓﻠﻴﻘﺘﹸﻠﻪ ( ﻋﻠﻲ ﺒﻥ ﺃﺒﻲ ﻁﺎﻝﺏ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ ) .ﻋﻤﺭ ﺒﻥ ﺍﻝﺨﻁﺎﺏ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ (
ﻗﺎل ﺍﻝﻌﺒﺎﺭﺓ ﺍﻵﺘﻴﺔ ) :ﻤﺭ ﻋﺒﺎ ﺩ ﺒ
ﺍﻷﺭﺽ ﺍﻝﺘﻲ ﺘﻭﺠﻪ ﻝﻬﺎ ﺍﻝﺭﺴﻭل ﺒﻌﺩ ﺃﻥ ﺃﺸﺘﺩﺍﺀ ﺇﺫﺍﺀ ﻗﺭﻴﺵ ﻝﻪ ﺒﻌﺩ ﻭﻓﺎﺓ ﻋﻤﻪ ﺃﺒﻲ ﻁﺎﻝﺏ ﻭﺯﻭﺠﺘﻪ ﺨﺩﻴﺠﺔ ﺭﻀﻲ ﺍﷲ ﻋﻨﻬﺎ ﺍﻝﺤﺒﺸﺔ.
) ﺍﻝﻁﺎﺌﻑ (
٣٩
ارس ا :YZا $ل ً9ا
ً P
ا
^ال ا]ول:
-Uﺘﺩﺒﺭ ﺍﻵﻴﺎﺕ ﺜﻡ -Uﺍﺴﺘﻨﺘﺞ ﺍﻷﻫﺩﺍﻑ ﺍﻝﺴﺎﻤﻴﺔ ﻝﻠﻘﺘﺎل ﻓﻲ ﺍﻹﺴﻼﻡ.
ﻕ ِﺇ ﱠﻻ ﺃَﻥ ﻴﻘﹸﻭﻝﹸﻭﺍﹾ ﺭ ﺒﻨﹶﺎﺤﱟ ﻥ ُﺃﺨﹾ ِﺭﺠﻭﺍﹾ ﻤِﻥ ِﺩﻴﺎ ِﺭﻫِﻡ ِﺒ ﹶﻐﻴِ ﺭ
ﻋﻠﹶﻰ ﹶﻨﺼِ ﺭ ِﻫﻡ ﹶﻝ ﹶﻘﺩِﻴﺭ * ﺍﱠﻝﺫِﻴ
ﻥ ﺍﻝﱠﻠ ﻪ ﻅِﻠﻤﻭﺍﹾ ﻭِﺇ
ﻥ ِﺒَﺄ ﱠﻨ ﻬﻡ ﹸ
ﻥ ﻴﻘﹶﺎ ﹶﺘﻠﹸﻭ ﻗﺎل ﺍﷲ ﺘﻌﺎﻝﻰُ :ﺃ ِﺫ
ﻥ ِﻝﱠﻠﺫِﻴ
ﻥ
ﺼ ﺭ ﻩ ِﺇ
ﻥ ﺍﻝﱠﻠ ﻪ ﻤﻥ ﻴﻨ ﺼ ﺭ
ﺠ ﺩ ﻴﺫﹾ ﹶﻜ ﺭ ﻓِﻴﻬﺎ ﺍﺴ ﻡ ﺍﻝﱠﻠﻪِ ﹶﻜﺜِﻴﺭﹰﺍ ﻭﹶﻝﻴﻨ
ﺼﹶﻠﻭﺍﺕﹲ ﻭ ﻤﺴﺎ ِﺼﻭﺍ ِﻤ ﻊ ﻭ ِﺒ ﻴﻊ ﻭ ﺽ ﱠﻝ ﻬ ﺩ ﻤﺕﹾ
ﻀ ﻬﻡِ ﺒ ﺒﻌٍ ﺍﻝﱠﻠ ﻪ ﻭ ﹶﻝﻭ ﹶﻻ ﺩﻓﹾ ﻊ ﺍﻝﱠﻠ ِﻪ ﺍﻝﻨﱠﺎﺱ ﺒﻌ
ﻥ . ﻋﺯِﻴﺯ ﺍﱠﻝﺫِﻴ
ﻯ
ﺍﻝﱠﻠ ﻪ ﹶﻝ ﹶﻘ ِﻭ
ﻗﺎل ﺍﷲ ﺘﻌﺎﻝﻰ :ﻭﺃﻋﺩﻭﺍ ﻝﻬﻡ ﻤﺎ ﺍﺴﺘﻁﻌﺘﻡ ﻤﻥ ﻗﻭﺓ ﻭﻤﻥ ﺭﺒﺎﻁ ﺍﻝﺨﻴل ﺘﺭﻫﺒﻭﻥ ﺒﻪ ﻋﺩﻭ ﺍﷲ ﻭﻋﺩﻭﻜﻡ ﻭﺀﺍﺨﺭﻴﻥ ﻤﻥ ﺩﻭﻨﻬﻡ ﻻ ﺘﻌﻠﻤﻭﻨﻬﻡ ﺍﷲ
ﻴﻌﻠﻤﻬﻡ ﻭﻤﺎ ﺘﻨﻔﻘﻭﺍ ﻤﻥ ﺸﻲﺀ ﻓﻲ ﺴﺒﻴل ﺍﷲ ﻴﻭﻑ ﺇﻝﻴﻜﻡ ﻭﺃﻨﺘﻡ ﻻ ﺘﻅﻠﻤﻭﻥ
-ﺍﻷﻫﺩﺍﻑ ﺍﻝﺴﺎﻤﻴﺔ ﻝﻠﻘﺘﺎل ﻓﻲ ﺍﻹﺴﻼﻡ:
ﺭﺩ ﺍﻝﻅﻠﻡ ﻭﺍﻝﻌﺩﻭﺍﻥ ﻋﻥ ﺩﻴﺎﺭ ﺍﻝﻤﺴﻠﻤﻴﻥ.
ﺇﺭﻫﺎﺏ ﺍﻝﻌﺩﻭ ﻭﺒﻴﺎﻥ ﻗﻭﺓ ﺍﻝﻤﺴﻠﻤﻴﻥ ﻭﺠﺎﻫﺯﻴﺘﻬﻡ ﻝﻠﺤﺭﺏ.
ﺍﻝﺩﻓﺎﻉ ﻋﻥ ﺍﻷﻨﻔﺱ ﻭﺍﻷﻤﻭﺍل ﻭﺍﻷﻋﺭﺍﺽ.
ا
^ال ا:0'Z
-Uﻋﻠل ﺍﻝﻤﻭﺍﻗﻑ ﺍﻝﺘﺎﻝﻴﺔ:
ﻱ ﻤﺘﻤﺎﺴﻙ.
ﺒﺎﺩﺭﺍﻝﺭﺴﻭل ﺒﻌﺩ ﺘﺄﺴﻴﺱ ﺍﻝﺩﻭﻝﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻓﻲ ﺍﻝﻤﺩﻴﻨﺔ،ﺒﺒﻨﺎﺀ ﺠﻴﺵ ﻗﻭ
-ﻝﺤﻤﺎﻴﺔ ﺍﻝﺩﻭﻝﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻭﺼﻴﺎﻨﺘﻬﺎ ﻤﻥ ﺃﻁﻤﺎﻉ ﺍﻝﺤﺎﻗﺩﻴﻥ ﻭﺍﻝﻤﻌﺘﺩﻴﻥ ﻭﺍﻝﻤﺘﺭﺒﺼﻴﻥ ﺒﺎﻹﺴﻼﻡ ﻭﺍﻝﻤﺴﻠﻤﻴﻥ
-ﺠﻌل ﺃﺒﻭ ﺩﺠﺎﻨﺔ ﻤﻥ ﻨﻔﺴﻪ ﺘﺭﺴﹰﺎ ﻝﻠﻨﺒﻲ ﻴﻭﻡ ﺃﺤﺩ.
ﺤﺒﻪ ﻝﺭﺴﻭل ﺍﷲ ﻭﺤﺭﺼﻪ ﻋﻠﻰ ﺍﻝﺸﻬﺎﺩﺓ ﻓﻲ ﺴﺒﻴل ﺍﷲ ﺘﻌﺎﻝﻰ.
ﺤﻴﻨﻤﺎ ﻗﻁﻌﺕ ﻴﺩ ﻤﺼﻌﺏ ﺒﻥ ﻋﻤﻴﺭ
ﻴﻭﻡ ﺃﺤﺩ ،ﺤﻤل ﺍﻝﻠﻭﺍﺀ ﺒﻴﺩﻩ ﺍﻷﺨﺭﻯ ،ﻭﻝﻤﺎ ﺃﺼﻴﺒﺕ ﺍﻷﺨﺭﻯ ،ﺃﻤﺴﻙ ﺍﻝﻠﻭﺍﺀ
ﺒﺼﺩﺭﻩ ،ﻭﺭﺍﺡ ﻴﺘﻠﻭ ﺁﻴﺎﺕ ﻤﻥ ﺍﻝﻘﺭﺁﻥ ﺍﻝﻜﺭﻴﻡ.
* ة ا
.ن وا>& ا X 'cMا LMو@ E7دة 7
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ﺩﻓﻊ ﺍﻝﺭﺴﻭل ﺒﺩﻭﺭﻴﺎﺕ ﺍﺴﺘﻁﻼﻉ ﺃﻤﺎﻡ ﺍﻝﻘﻭﺍﺕ ﻭﻋﻠﻰ ﺠﻭﺍﻨﺒﻬﺎ ﺃﺜﻨﺎﺀ ﺘﺤﺭﻙ ﺍﻝﺠﻴﺵ ﻝﻠﻤﻌﺭﻜﺔ.
ﻻﺴﺘﻜﺸﺎﻑ ﺃﻤﺎﻜﻥ ﺍﻝﻌﺩﻭ ﻭﺃﺤﻭﺍﻝﻪ ﻭﻝﺤﻤﺎﻴﺔ ﺍﻝﺠﻴﺵ ﻤﻥ ﺃﻱ ﻤﻔﺎﺠﺂﺕ ﺃﺜﻨﺎﺀ ﺍﻝﺤﺭﻜﺔ.
ﺏ ﺍﻝﺭﺴﻭل ﺨﺎﻝ ﺩ ﺒﻥ ﺍﻝﻭﻝﻴﺩ
ﺒﺴﻴﻑ ﺍﷲ ﺍﻝﻤﺴﻠﻭل ﺒﻌﺩ ﺃﻥ ﺘﻭﻝﻰ ﻗﻴﺎﺩﺓ ﺠﻴﺵ ﺍﻝﻤﺴﻠﻤﻴﻥ ﻓﻲ ﻏﺯﻭﺓ ﻤﺅﺘﺔ. ﺘﻠﻘﻴ
ﺘﻘﺩﻴﺭﹰﺍ ﻝﺫﻜﺎﺌﻪ ﻭﺤﻨﻜﺘﻪ ﻓﻲ ﺇﺩﺍﺭﺓ ﺍﻝﻤﻌﺭﻜﺔ ﻭﺇﻨﻘﺎﺫﻩ ﻝﺠﻴﺵ ﺍﻝﻤﺴﻠﻤﻴﻥ ﻭﺇﻋﻁﺎﺌﻪ ﺤﺎﻓﺯﹰﺍ ﻤﻌﻨﻭﻴﹰﺎ.
ﺭﺃﻯ ﺭﺴﻭل ﺍﷲ ﺃﻥ ﺍﻝﺨﺭﻭﺝ ﻝﻤﻼﻗﺎﺓ ﻗﺭﻴﺵ ﻴﻭﻡ ﺃﺤﺩ ﻫﻭ ﺭﻏﺒﺔ ﻏﺎﻝﺒﻴﺔ ﺍﻝﻤﺴﻠﻤﻴﻥ ،ﻓﻨﺯل ﻋﻠﻰ ﺭﺃﻴﻬﻡ.
ﻝﻴﺅﻜﺩ ﻝﻠﻘﺎﺩﺓ ﺍﻝﻌﺴﻜﺭﻴﻴﻥ ﺒﺄﻥ ﺍﻝﺸﻭﺭﻯ ﻤﺒﺩﺃ ﻤﻥ ﻤﺒﺎﺩﺉ ﺍﻹﺴﻼﻡ ،ﻻ ﻴﺠﻭﺯ ﺘﺠﺎﻫﻠﻪ.
ﺠﻌل ﺍﻝﺭﺴﻭل ﺘﺤﺭﻙ ﺃﺠﺯﺍﺀ ﺍﻝﺠﻴﺵ ﺒﻔﻭﺍﺼل ﺘﻜﺘﻴﻜﻴﺔ.
ﺒﺴﺒﺏ ﻁﺒﻴﻌﺔ ﺍﻷﺭﺽ ﺍﻝﻤﻜﺸﻭﻓﺔ ﻤﻤﺎ ﻴﺘﻴﺢ ﻝﻬﻡ ﺩﺭﺀ ﺨﻁﺭ ﺍﻝﻤﻔﺎﺠﺄﺓ ﻭﺤﻤﺎﻴﺔ ﺍﻝﺠﻨﻭﺩ ﻭ ﻤﺭﻭﻨﺔ ﺍﻝﺤﺭﻜﺔ .
ﻏﺯﻭﺓ ﺍﻝﺨﻨﺩﻕ ﻤﻥ ﺃﻨﺠﺢ ﺍﻝﻤﻌﺎﺭﻙ ﺍﻝﺩﻓﺎﻋﻴﺔ.
ﻴﺭﺠـﻊ ﺫﻝﻙ ﺇﻝﻰ ﺘﻁﺒﻴﻕ ﻓﻜﺭﺓ ﺤﻔﺭ ﺍﻝﺨﻨﺩﻕ ﺍﻝﺘﻲ ﺃﺸﺎﺭ ﺒﻬﺎ ﺴﻠﻤﺎﻥ ﺍﻝﻔﺎﺭﺴﻲ
ﻋﻠﻰ ﺭﺴﻭل ﺍﷲ .
ا
^ال ا:YZ
ﺘﺤﻘﱠﻕ ﻤﻥ ﺼﺤﺔ ﺍﻝﻌﺒﺎﺭﺍﺕ ﺍﻵﺘﻴﺔ ﺒﻭﻀﻊ ﺇﺸﺎﺭﺓ ) ( ﺇﻥ ﻜﺎﻨﺕ ﺼﺤﻴﺤﺔ ،ﺃﻭﺇﺸﺎﺭﺓ ) ( ﺇﻥ ﻜﺎﻨﺕ ﻏﻴﺭ ﺼﺤﻴﺤﺔ:
) ( ﺍﺭﺘﻜﺯ ﺍﻝﺒﻨﺎﺀ ﺍﻝﻌﺴﻜﺭﻱ ﻓﻲ ﺤﻴﺎﺓ ﺍﻝﺭﺴﻭل ﻋﻠﻰ ﺍﻝﺘﺭﺒﻴﺔ ﺍﻝﻤﻌﻨﻭﻴﺔ ﻓﻘﻁ.
) ( ﻜﺎﻥ ﺍﻝﺭﺴﻭل ﻴﻘﻭﺩ ﺍﻝﻤﻌﺎﺭﻙ ﻭﻓﻕ ﺭﺅﻴﺔ ﻋﺴﻜﺭﻴﺔ ﺸﺎﻤﻠﺔ.
) ( ﺭﺅﻴﺔ ﺍﻝﺭﺴﻭل ﺍﻝﻌﺴﻜﺭﻴﺔ ﻜﺎﻨﺕ ﺘﺭﻜﺯ ﻋﻠﻰ ﺍﻝﺘﺨﻁﻴﻁ ﺃﺜﻨﺎﺀ ﺍﻝﻤﻌﺭﻜﺔ.
) ( ﺍﻝﻨﺼﺭ ﻝﻴﺱ ﻨﺘﻴﺠﺔ ﻗﻭﺓ ﻭﺤﺴﺏ ،ﻭﺇﻨﻤﺎ ﻫﻭ ﻗﺒل ﻜل ﺸﻲﺀ ﺘﻀﺎﻤﻥ ﻭﺘﻌﺎﻭﻥ ﻭﺍﺠﺘﻤﺎﻉ ﻜﻠﻤﺔ.
) ( ﻜﺎﻨﺕ ﻏﺯﻭﺓ ﺍﻝﺨﻨﺩﻕ ﻤﻥ ﺃﻨﺠﺢ ﺍﻝﻤﻌﺎﺭﻙ ﺍﻝﺩﻓﺎﻋﻴﺔ ﻝﻠﺭﺴﻭل ﻭﻷﺼﺤﺎﺒﻪ.
) ( ﻗﻁﻌﺕ ﻴﺩ ﺠﻌﻔﺭ ﺒﻥ ﺃﺒﻲ ﻁﺎﻝﺏ
ﻴﻭﻡ ﻤﺅﺘﺔ.
٤٠
ا
^ال اا(:-
-Uﺍﺘل ﺍﻵﻴﺎﺕ ﺍﻝﻜﺭﻴﻤﺔ ﺍﻵﺘﻴﺔ ﺜﻡ ﺍﺴﺘﻨﺘﺞ ﺠﻭﺍﻨﺏ ﺘﻨﻤﻴﺔ ﺍﻝﺭﻭﺡ ﺍﻝﻤﻌﻨﻭﻴﺔ ﻋﻨﺩ ﺍﻝﻤﺴﻠﻡ.
ﻗﺎل ﺍﷲ ﺘﻌﺎﻝﻰ )) :ﻭﻤﺎ ﺍﻝﻨﺼﺭ ﺇﻻ ﻤﻥ ﻋﻨﺩ ﺍﷲ ﺍﻝﻌﺯﻴﺯ ﺍﻝﺤﻜﻴﻡ ((
ﻗﺎل ﺍﷲ ﺘﻌﺎﻝﻰ )) :ﻗل ﻝﻭ ﻜﻨﺘﻡ ﻓﻲ ﺒﻴﻭﺘﻜﻡ ﻝﺒﺭﺯ ﺍﻝﺫﻴﻥ ﻜﺘﺏ ﻋﻠﻴﻬﻡ ﺍﻝﻘﺘل ﺇﻝﻰ ﻤﻀﺎﺠﻌﻬﻡ ((
ﻥ ((
ﻥ ﺍﻝﱠﻠ ِﻪ ﻭﺍﻝﱠﻠ ﻪ ﻤ ﻊ ﺍﻝﺼﺎ ِﺒﺭِﻴ
ﻏ ﹶﻠ ﺒﺕﹾ ِﻓ َﺌ ﹰﺔ ﹶﻜﺜِﻴ ﺭ ﹰﺓ ِﺒِﺈﺫﹾ ِ
ﻗﺎل ﺍﷲ ﺘﻌﻠﻰ )) :ﹶﻜﻡِ ﻤﻥِ ﻓ َﺌ ٍﺔ ﹶﻗﻠِﻴ ﹶﻠ ٍﺔ ﹶ
ﻗﺎل ﺍﷲ ﺘﻌﻠﻰ )) :ﻭﻻ ﺘﺤﺴﺒﻥ ﺍﻝﺫﻴﻥ ﻗﺘﻠﻭﺍ ﻓﻲ ﺴﺒﻴل ﺍﷲ ﺃﻤﻭﺍﺘﺎ ﺒل ﺃﺤﻴﺎﺀ ﻋﻨﺩ ﺭﺒﻬﻡ ﻴﺭﺯﻗﻭﻥ((
ا
^ال ا:h!i
-Uﺍﺴﺘﻨﺒﻁ ﺠﻭﺍﻨﺏ ﺍﻝﺒﻨﺎﺀ ﺍﻝﻌﺴﻜﺭﻱ ﻝﺩﻭﻝﺔ ﺍﻝﺭﺴﻭل ﻤﻥ ﺨﻼل ﺍﻵﻴﺎﺕ ﺍﻝﻘﺭﺁﻨﻴﺔ ﺍﻵﺘﻴﺔ.
ﻗﺎل ﺍﷲ ﺘﻌﻠﻰ )) :ﻭﻻ ﺘﺤﺴﺒﻥ ﺍﻝﺫﻴﻥ ﻗﺘﻠﻭﺍ ﻓﻲ ﺴﺒﻴل ﺍﷲ ﺃﻤﻭﺍﺘﺎ ﺒل ﺃﺤﻴﺎﺀ ﻋﻨﺩ ﺭﺒﻬﻡ ﻴﺭﺯﻗﻭﻥ((
-ﺍﻝﺘﺭﺒﻴﺔ ﺍﻝﻤﻌﻨﻭﻴﺔ.
ﻗﺎل ﺍﷲ ﺘﻌﻠﻰ )) :ﻭﺃﻋﺩﻭﺍ ﻝﻬﻡ ﻤﺎ ﺍﺴﺘﻁﻌﺘﻡ ﻤﻥ ﻗﻭﺓ ﻭﻤﻥ ﺭﺒﺎﻁ ﺍﻝﺨﻴل ((
-ﺍﻝﺘﺭﺒﻴﺔ ﺍﻝﺒﺩﻨﻴﺔ.
ا
^ال ا
دس:
-Uﻀﻊ ﻋﻼﻤﺔ ﺨﻁ ﺘﺤﺕ ﺍﻹﺠﺎﺒﺔ ﺍﻝﺼﺤﻴﺤﺔ ﺍﻝﻤﻨﺎﺴﺒﺔ ﻝﻤﻘﺩﻤﺔ ﺍﻝﺴﺅﺍل ﻓﻴﻤﺎ ﻴﻠﻲ:
-ﺍﻝﻘﻴﻤﺔ ﺍﻝﻘﻴﺎﺩﻴﺔ ﺍﻝﻌﺴﻜﺭﻴﺔ ﺍﻝﺫﻱ ﻴﺸﻴﺭ ﺇﻝﻴﻪ ﻤﻭﻗﻑ ﺭﺴﻭل ﺍﷲ ) :ﻅل ﺭﺴﻭل ﺍﷲ ﻝﻴﻠﺔ ﺒﺩﺭ ﻗﺎﺌﻤﺎ ﻴﺼﻠﻲ ،ﻴﻨﺎﺸﺩ
ﺭﺒﻪ ﺃﻥ ﻴﻨﺠﺯ ﻝﻪ ﻤﺎ ﻭﻋﺩﻩ ،ﻭﻤﺎ ﺯﺍل ﻜﺫﻝﻙ ﺤﺘﻰ ﻁﻠﻊ ﺍﻝﻔﺠﺭ ،ﻭﺒﻴﻨﻤﺎ ﻫﻭ ﻜﺫﻝﻙ ،ﺩﺨل ﻋﻠﻴﻪ ﺃﺒﻭ ﺒﻜﺭ
،ﻓﻭﺠﺩ ﺭﺩﺍﺀﻩ ﻗﺩ
ﺴﻘﻁ ﻋﻥ ﻜﺘﻔﻴﻪ ﺍﻝﺸﺭﻴﻔﻴﻥ ﺩﻭﻥ ﺃﻥ ﻴﺸﻌﺭ ﺒﻪ ،ﻓﻘﺎل ﻝﻪ :ﻴﺎ ﻨﺒﻲ ﺍﷲ ﻜﻔﺎﻙ ﻤﻨﺎﺸﺩﺘﻙ ﺭﺒﻙ ،ﻓﺎﻨﻪ ﻤﻨﺠﺯ ﻝﻙ ﻤﺎ ﻭﻋﺩﻙ (.
-ﺘﺄﻤﻴﻥ ﺍﻝﺠﺒﻬﺔ ﺍﻝﺩﺍﺨﻠﻴﺔ -ﺍﻝﻠﺠﻭﺀ ﺇﻝﻰ ﺍﷲ ﺒﺎﻝﺩﻋﺎﺀ ﻭﺍﻝﺭﺠﺎﺀ ﺒﻁﻠﺏ ﺍﻝﻨﺼﺭ – .ﺘﻘﺩﻴﺭ ﻤﻴﺯﺍﻥ ﺍﻝﻘﻭﻯ ﻗﺒل ﺍﻝﻤﻌﺭﻜﺔ
-ﺍﻝﺴﻤﺔ ﺍﻝﻌﺴﻜﺭﻴﺔ ﺍﻝﺘﻲ ﻴﺸﻴﺭ ﺇﻝﻴﻪ ﻗﻭل ﺭﺴﻭل ﺍﷲ ﻗﺒل ﺒﺩﺀ ﻤﻌﺭﻜﺔ ﺒﺩﺭ ﻷﺼﺤﺎﺒﻪ )) :ﺇﻨﻲ ﻷﺭﻯ ﻤﺼﺎﺭﻉ ﺍﻝﻘﻭﻡ
ﻫﺎﻫﻨﺎ ((.
– ﺍﻝﺸﻜﺭ ﻭﺍﻝﺨﻀﻭﻉ ﷲ ﺘﻌﺎﻝﻰ. ﺘﻭﺨﻲ ﺍﻝﺤﻴﻁﺔ ﻭﺍﻝﺤﺫﺭ. -ﺭﻓﻊ ﺍﻝﺭﻭﺡ ﺍﻝﻤﻌﻨﻭﻴﺔ ﻝﻠﺠﻨﻭﺩ.
ﺍﻝﻘﻴﻤﺔ ﺍﻝﻘﻴﺎﺩﻴﺔ ﺍﻝﻌﺴﻜﺭﻴﺔ ﺍﻝﺘﻲ ﻴﺸﻴﺭ ﺇﻝﻴﻪ ﻗﻭل ﺍﻝﺭﺴﻭل ﻷﺼﺤﺎﺒﻪ ﻓﻲ ﺤﻕ ﺃﺴﺭﻯ ﺒﺩﺭ )) :ﺍﺴﺘﻭﺼﻭﺍ ﺒﺎﻷﺴﺭﻯ
ﺨﻴﺭﹰﺍ ((
-ﺍﻝﺤﻔﺎﻅ ﻋﻠﻰ ﺍﻝﻘﻴﻡ ﻭﺍﻝﺒﻌﺩ ﻋﻥ ﻨﺯﻋﺔ ﺍﻻﻨﺘﻘﺎﻡ. – ﺭﻓﻊ ﻤﻌﻨﻭﻴﺎﺕ ﺍﻝﻤﺴﻠﻤﻴﻥ -ﺍﻝﻤﻭﺍﺠﻬﺔ ﺍﻝﺼﺤﻴﺤﺔ ﻝﻠﻤﻭﺍﻗﻑ ﺍﻝﺼﻌﺒﺔ.
ﺒﻌﺩ ﻓﺘﺢ ﻤﻜﺔ ﺼﻠﻰ ﺭﺴﻭل ﺍﷲ ﺸﻜﺭﹰﺍ ﷲ ﺘﻌﺎﻝﻰ ﺼﻼﺓ ﺍﻝﻔﺘﺢ ﻭﻜﺎﻥ ﻋﺩﺩ ﺭﻜﻌﺎﺘﻬﺎ :
-ﺇﺤﺩﻯ ﻋﺸﺭﺓ. -ﺜﻤﺎﻨﻲ ﺭﻜﻌﺎﺕ. -ﺃﺭﺒﻊ ﺭﻜﻌﺎﺕ.
ق ا $ل أ ى (ر (&) أ #(Oول:
? َ n
)<ه tا $$ا =2أر =($2 /وزل أا!=( ) -ا $$8ا (] ى ً&Bا ( ) - .ه P! rأ tإ& =Pأ? ذ أآ
ده (.
٤١
ا
^ال ا
(:-
-Uﺘﺩﺒﺭ ﺍﻝﻤﻭﺍﻗﻑ ﺍﻵﺘﻴﺔ ﺜﻡ ﺍﺴﺘﻨﺘﺞ ﻤﻌﺎﻝﻡ ﻗﻴﺎﺩﺓ ﺍﻝﻨﺒﻲ-ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ.
ﻓﻲ ﻴﻭﻡ ﺒﺩﺭ ﻴﺨﺭﺝ ﺍﻝﺭﺴﻭل ﻤﻥ ﺍﻝﻌﺭﻴﺵ ﻝﻴﺄﺨﺫ ﺤﻔﻨﺔ ﻤﻥ ﺍﻝﺤﺼﺒﺎﺀ ﻭﻴﺭﻤﻲ ﺒﻬﺎ ﺍﻷﻋﺩﺍﺀ ﻗﺎﺌﻼ ):ﺸﺎﻫﺕ ﺍﻝﻭﺠﻭﻩ،
ﺍﻝﻠﻬﻡ ﺃﺭﻋﺏ ﻗﻠﻭﺒﻬﻡ ﻭﺯﻝﺯل ﺃﻗﺩﺍﻤﻬﻡ (.
ﺍﻝﺤﺭﺹ ﻋﻠﻰ ﺘﺤﻁﻴﻡ ﺍﻝﺭﻭﺡ ﺍﻝﻤﻌﻨﻭﻴﺔ ﻝﻠﻌﺩﻭ.
ﺍﻝﺭﺴﻭل ﻗﺒل ﻭﺃﺜﻨﺎﺀ ﺍﻝﻤﻌﺭﻜﺔ ﻴﺭﺴل ﺍﻝﻌﻴﻭﻥ ﻭﺤﻤﻼﺕ ﺍﺴﺘﻁﻼﻋﻴﺔ ﺘﺴﺒﻕ ﺍﻝﻤﻌﺭﻜﺔ.
ﺘﻭﺨﻲ ﺍﻝﺤﻴﻁﺔ ﻭﺍﻝﺤﺫﺭ ،ﻭﺘﻘﺩﻴﺭ ﻤﻴﺯﺍﻥ ﺍﻝﻘﻭﻯ ﻗﺒل ﺍﻝﻤﻌﺭﻜﺔ.
ﺍﻝﺭﺴﻭل ﻓﻲ ﻏﺯﻭﺓ ﺤﻨﻴﻥ ﺒﻌﺩ ﺍﺭﺘﻔﺎﻉ ﻋﺩﺩ ﺍﻹﺼﺎﺒﺎﺕ ﻓﻲ ﺼﻑ ﺍﻝﻤﺴﻠﻤﻴﻥ ،ﻭﺴﺘﺸﻬﺩ ﻋﺩﺩ ﺁﺨﺭ ،ﻀﺭﺏ ﺍﻝﺤﺼﺎﺭ
ﻋﻠﻰ ﺃﻫﻠﻬﺎ ،ﻭﻨﺼﺏ ﺍﻝﻤﻨﺠﻨﻴﻕ ﺜﻡ ﺭﻤﺎﻫﻡ ﺒﻪ ،ﻭﺯﺤﻑ ﻨﻔﺭ ﻤﻥ ﺃﺼﺤﺎﺒﻪ ﻻﺨﺘﺭﺍﻕ ﺍﻝﺠﺩﺍﺭ.
ﺘﺄﻤﻴﻥ ﺍﻝﺫﺨﻴﺭﺓ ﻭﺘﻁﻭﻴﺭ ﺁﻝﺔ ﺍﻝﻘﺘﺎل.
ا
^ال ا:)!Z
-Uﻀﻊ ﺍﻝﺭﻗﻡ ﻓﻲ ﺍﻝﻘﺎﺌﻤﺔ ) ﺃ ( ﺃﻤﺎﻡ ﻤﺎ ﻴﻨﺎﺴﺒﻪ ﻤﻥ ﺩﺭﻭﺱ ﻭﻗﻴﻡ ﻓﻲ ﺍﻝﻘﺎﺌﻤﺔ ) ﺏ ( ﻀﻤﻥ ﺍﻝﻘﻭﺴﻴﻥ:
)ﺏ( )ﺃ(
-ﺍﻝﺴﺭﻴﺔ ﻭﺘﺄﻤﻴﻥ ﻋﻨﺼﺭ ﺍﻝﻤﻔﺎﺠﺄﺓ ﺇﻥ ﻝ ِﺯ ﻡ ﺍﻷﻤﺭ . - ١ﺍﺨﺘﺎﺭ ﺍﻝﺭﺴﻭل ﺠﺒل ﻋﻴﻨﻴﻥ ﻤﻜﺎﻨﹰﺎ ﻝﻠﺭﻤﺎﺓ ﻓﻲ
)(٣ ﻏﺯﻭﺓ ﺃﺤﺩ.
-ﺍﻝﺸﺠﺎﻋﺔ ﻭﺍﻝﺠﺭﺃﺓ ﻭﺍﻹﻗﺩﺍﻡ . - ٢ﻓﻔﻲ ﻏﺯﻭﺓ ﺒﺩﺭ ،ﻗﺴﻡ ﺭﺴﻭل ﺍﷲ ﺍﻹﺒل ﺍﻝﺘﻲ
ﻜﺎﻨﺕ ﺒﺤﻭﺯﺓ ﺍﻝﻤﺴﻠﻤﻴﻥ ،ﺒﻴﻥ ﺃﺼﺤﺎﺒﻪ ،ﻭﻜﺎﻥ ﻤﻥ
)(٤
ﻨﺼﻴﺒﻪ ﻤﻊ ﻋﻠﻲ ﻭﻤﺭﺜﺩ ﺭﻀﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﺒﻌﻴﺭ
ﻴﺘﻌﻘﺒﻭﻨﻪ ،ﻭﻝﻤﺎ ﻗﺎل ﺸﺭﻴﻜﺎﻩ ﻓﻲ ﺍﻝﺒﻌﻴﺭ ) :ﻨﺤﻥ ﻨﻤﺸﻲ
ﻋﻨﻙ ﻴﺎ ﺭﺴﻭل ﺍﷲ ( ﺃﺠﺎﺒﻬﻤﺎ ) :ﻤﺎ ﺍﻨﺘﻡ ﺒﺄﻗﻭﻯ ﻤﻨﻲ،
ﻭﻻ ﺃﻨﺎ ﺒﺄﻏﻨﻰ ﻋﻥ ﺍﻷﺠﺭ ﻤﻨﻜﻤﺎ (
-ﻫﻨﺩﺴﺔ ﺍﻝﻤﻴﺩﺍﻥ ﻭﺍﺨﺘﻴﺎﺭ ﺍﻝﻨﻘﻁﺔ ﺍﻝﺤﺎﻜﻤﺔ ﻓﻲ – ٣ﻋﻥ ﻜﻌﺏ ﺒﻥ ﻤﺎﻝﻙ
ﺃﻨﻪ ﻗﺎل ):ﻜﺎﻥ ﺭﺴﻭل ﺍﷲ
ﺍﻝﻤﻌﺭﻜﺔ ( ١ ) . ﻗﻠﱠﻤﺎ ﻴﺭﻴ ﺩ ﻏﺯﻭ ﹰﺓ ﺇﻻ ﻭﺭﻯ ﺒﻐﻴﺭﻫﺎ (
-ﺍﻝﻤﺸﺎﺭﻜﺔ ﻭﺍﻝﺘﻭﺍﻀﻊ ﻭﺍﻝﻌﺩل ( ٢ ) . - ٤ﻴﻘﻭل ﻋﻠﻲ ﺒﻥ ﺃﺒﻲ ﻁﺎﻝﺏ
) ﻜﻨﺎ ﺇﺫﺍ ﺍﺸﺘﺩ
ﺍﻝﺒﺄﺱ ﻴﻭﻡ ﺃﺤﺩ ﻭﺤﻤﻲ ﺍﻝﻭﻁﻴﺱ ﺍﺘﻘﻴﻨﺎ ﺒﺭﺴﻭل ﺍﷲ
(
ا
^ال ا:- 8
-Uﺃﻜﻤل ﺍﻝﻔﺭﺍﻏﺎﺕ ﺍﻵﺘﻴﺔ ﺒﻤﺎ ﻴﻨﺎﺴﺒﻬﺎ:
ﺍﻝﺴﺭﻴﺔ ﺘﻜﻭﻥ ﻷﻫﺩﺍﻑ ﺍﺴﺘﻁﻼﻋﻴﺔ ،ﺃﻤﺎ ﺍﻝﻐﺯﻭﺓ ﻷﻫﺩﺍﻑ ﻫﺠﻭﻤﻴﺔ ﻭ ﺩﻓﺎﻋﻴﺔ.
ﺘﺠﻠﺕ ﺴﻤﺔ ﺘﺭﻓﻊ ﺍﻝﺭﺴﻭل ﻋﻥ ﻨﺯﻋﺔ ﺍﻻﻨﺘﻘﺎﻡ ﺒﻌﺩ ﻓﺘﺢ ﻤﻜﺔ ﺒﻘﻭﻝﻪ ) ﺍﺫﻫﺒﻭﺍ ﻓﺄﻨ ﹸﺘﻡ ﺍﻝﻁﻠﻘﺎﺀ (.
ﺃﺴﺎﺱ ﺭﺴﻭل ﺍﷲ ﺍﻝﺩﻭﻝﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻷﻭﻝﻰ ﻓﻲ ﺍﻝﻤﺩﻴﻨﺔ ﺍﻝﻤﻨﻭﺭﺓ ﻭﻝﺤﻤﺎﻴﺘﻬﺎ ﻤﻥ ﺃﻁﻤﺎﻉ ﺍﻝﺤﺎﻗﺩﻴﻥ ﺸﺭﻉ ﺒﺒﻨﺎﺀ
ﺠﻴﺵ ﻗﻭﻱ.
ﺼﻠﻰ ﺍﻝﺭﺴﻭل ﺒﻌﺩ ﻓﺘﺢ ﻤﻜﺔ ﺼﻼﺓ ﺴﻤﻴﺕ ﺒﺼﻼﺓ ﺍﻝﻔﺘﺢ.
ا
^ال ا<:
-Uﺍﻜﺘﺏ ﺒﻘﻠﻤﻙ ﺜﻼﺙ ﺼﻔﺎﺕ ﻝﻠﻘﺎﺌﺩ ﺍﻝﻌﺴﻜﺭﻱ ﺍﻝﻨﺎﺠﺢ ﻓﻲ ﻀﻭﺀ ﺩﺭﺍﺴﺘﻙ ﻝﺩﺭﺱ ) ﺍﻝﺭﺴﻭل ﻗﺎﺌﺩﹰﺍ ﻋﺴﻜﺭﻴﹰﺎ (.
ﺍﻝﺫﻜﺎﺀ ﻭﺍﻝﺤﻨﻜﺔ ﻭﺍﻝﺸﺠﺎﻋﺔ ﻭﺍﻝﺤﺯﻡ ﻭﺤﺴﻥ ﺍﻝﺘﺩﺒﻴﺭ ﻓﻲ ﻤﻌﺎﻝﺠﺔ ﺍﻷﻤﻭﺭ ﻭﺃﻥ ﻴﻜﻭﻥ ﺭﺤﻴﻤﺎ ﻭﻴﻘﺩﺭ ﺠﻤﺎﻋﺘﻪ.
٤٢
ا
^ال اOدي *:
-Uﺃﻜﻤل ﺍﻝﻔﺭﺍﻏﺎﺕ ﻓﻲ ﺍﻝﻤﺨﻁﻁ ﺍﻵﺘﻲ:
ﺒﻌﺩ ﺍﻝﻤﻌﺭﻜﺔ:
٤٣
ا
^ال ا:* YZ
-Uﻜﻴﻑ ﺘﻭﻓﻕ ﺒﻴﻥ ﻗﻭﻝﻪ ﺘﻌﺎﻝﻰ ) :ﻭﻗﺎﺘﻠﻭﻫﻡ ﺤﺘﻰ ﻻ ﺘﻜﻭﻥ ﻓﺘﻨﺔ ( ﻭﺒﻴﻥ ﻗﻭﻝﺔ ﺘﻌﺎﻝﻰ ) ﺍﺩﻉ ﺇﻝﻲ ﺴﺒﻴل ﺭﺒﻙ ﺒﺎﻝﺤﻜﻤﺔ
ﻭﺍﻝﻤﻭﻋﻅﺔ ﺍﻝﺤﺴﻨﺔ ﻭﺠﺎﺩﻝﻬﻡ ﺒﺎﻝﺘﻲ ﻫﻲ ﺃﺤﺴﻥ (
ﺍﻝﺩﻋﻭﺓ ﺇﻝﻰ ﺍﻝﺤﻕ ﺒﺎﻝﺤﻜﻤﺔ ﻭﺍﻝﻤﻭﻋﻅﺔ ﺍﻝﺤﺴﻨﺔ ﻫﻭ ﺍﻷﺴﺎﺱ ﻭﻝﻜﻥ ﺇﺫﺍ ﻗﺎﻡ ﺃﻫل ﺍﻝﺒﺎﻁل ﺒﺎﻻﻋﺘﺩﺍﺀ ﻋﻠﻰ ﺃﻫل ﺍﻹﺴﻼﻡ
ﻭﺠﺏ ﻋﻠﻴﻬﻡ ﺍﻝﻘﺘﺎل ﻝﻠﺩﻓﺎﻉ ﻋﻥ ﺃﻨﻔﺴﻬﻡ ﻭﻤﻌﺘﻘﺩﺍﺘﻬﻡ.
ا
^ال اا(:* -
-Uﺃﻋﻁ ﻤﺜﺎﻻ ﻋﻠﻰ ﻜل ﻤﻥ ﺍﻝﻔﻨﻭﻥ ﺍﻝﻌﺴﻜﺭﻴﺔ ﺍﻝﺘﺎﻝﻴﺔ ،ﻭﺍﻝﺘﻲ ﺍﺴﺘﺨﺩﻤﻬﺎ ﺭﺴﻭل ﺍﷲ ﻓﻲ ﻏﺯﻭﺍﺘﻪ:
ﺍﺴﺘﺨﺩﺍﻡ ﻋﻨﺼﺭ ﺍﻝﻤﻔﺎﺠﺄﺓ.
ﻓﻲ ﻏﺯﻭﺓ ﺍﻝﺨﻨﺩﻕ ﻓﺎﺠﺄ ﺍﻝﻤـﺸﺭﻜﻴﻥ ﺒﺤﻔـﺭ ﺍﻝﺨﻨـﺩﻕ ﺍﻝـﺫﻱ ﻝـﻡ ﻴﻌﺭﻓـﻪ ﺍﻝﻌـﺭﺏ ﻓـﻲ ﻗﺘـﺎﻝﻬﻡ ﻤـﻥ ﻗﺒـل.
ﺘﻁﻭﻴﺭ ﺍﻷﺩﻭﺍﺕ ﺍﻝﻘﺘﺎﻝﻴﺔ.
-ﺍﺴﺘﺨﺩﺍﻡ ﺍﻝﻤﻨﺠﻨﻴﻕ ﻓﻲ ﺩﻙ ﺤﺼﻭﻥ ﺃﻫل ﺍﻝﻁﺎﺌﻑ.
ﺍﺨﺘﻴﺎﺭ ﺍﻝﻨﻘﻁﺔ ﺍﻝﺤﺎﻜﻤﺔ.
ﻓﻲ ﻏﺯﻭﺓ ﺒﺩﺭ ﺍﺨﺘﺎﺭ ﺒﻌﻨﺎﻴﺔ ﺸﺩﻴﺩﺓ ﻨﻘﻁﺔ ﺒﻨﻰ ﺍﻝﻤﺴﻠﻤﻭﻥ ﻝﻪ ﻓﻴﻬﺎ ﻋﺭﻴﺸﺎ ﻹﺩﺍﺭﺓ ﺍﻝﻤﻌﺭﻜﺔ ﺒﻌﺩ ﺃﻥ ﺴﻴﻁﺭ ﻋﻠﻰ ﻤﻨﺎﺒﻊ
ﺍﻝﻤﺎﺀ ﻭﺤﺭﻡ ﻋﺩﻭﻩ ﻤﻨﻬﺎ .
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ارس اا( O! :-ا> - 14ر #ا– :
ا
^ال ا]ول:
-Uﻀﻊ ﺇﺸﺎﺭﺓ )( ﺃﻤﺎﻡ ﺍﻝﻌﺒﺎﺭﺓ ﺍﻝﺼﺤﻴﺤﺔ ،ﻭﺇﺸﺎﺭﺓ )( ﺃﻤﺎﻡ ﺍﻝﻌﺒﺎﺭﺓ ﻏﻴﺭ ﺍﻝﺼﺤﻴﺤﺔ ﻤﻤﺎ ﻴﻠﻲ:
) ( ﻝﻘﺏ ﻤﺤﻤﺩ ﺍﻝﻔﺎﺘﺢ ﺒﺎﻝﻔﺎﺘﺢ ﻷﻨﻪ ﻓﺘﺢ ﺍﻝﻘﺴﻁﻨﻁﻴﻨﻴﺔ.
) ( ﺃﺠﺎﺩ ﻤﺤﻤﺩ ﺍﻝﻔﺎﺘﺢ ﺍﻝﻜﺜﻴﺭ ﻤﻥ ﺍﻝﻠﻐﺎﺕ ﻜﺎﻝﻌﺭﺒﻴﺔ ﻭﺍﻝﻔﺎﺭﺴﻴﺔ ﻭﺍﻝﻼﺘﻴﻨﻴﺔ ﻭﺍﻝﻴﻭﻨﺎﻨﻴﺔ.
) × ( ﺘﻭﻓﻲ ﻤﺤﻤﺩ ﺍﻝﻔﺎﺘﺢ ﻓﺠﺄﺓ ﻭﻫﻭ ﺠﺎﻝﺱ ﻓﻲ ﻗﺼﺭﻩ ﺒﻴﻥ ﺃﻫﻠﻪ ﻭﺨﺩﻤﻪ.
) ( ﻨﺠﺢ ﺍﻝﺸﻴﺦ )) ﺁﻕ ﺸﻤﺱ ﺍﻝﺩﻴﻥ (( ﺃﻥ ﻴﺒﺙ ﻓﻲ ﺭﻭﺡ ﺍﻷﻤﻴﺭ ﻤﺤﻤﺩ ﺍﻝﻔﺎﺘﺢ ﺤﺏ ﺍﻝﺠﻬﺎﺩ.
) ( ﺤﻘﻕ ﻤﺤﻤﺩ ﺍﻝﻔﺎﺘﺢ ﻓﺘﺢ ﺍﻝﻘﺴﻁﻨﻁﻴﻨﻴﺔ ﺒﻌﺩ ﺃﻥ ﺘﺠﺎﻭﺯ ﻤﻥ ﺍﻝﻌﻤﺭ ﺜﻼﺜﻭﻥ ﺴﻨﺔ.
) × ( ﻤﻥ ﺸﻴﻭﺥ ﻤﺤﻤﺩ ﺍﻝﻔﺎﺘﺢ ﺍﻹﻤﺎﻡ ﺃﺒﻭ ﺤﻨﻴﻔﺔ ﺍﻝﻨﻌﻤﺎﻥ.
) ( ﻤﻥ ﺩﻻﺌل ﻨﺒﻭﺓ ﺭﺴﻭل ﺍﷲ ﺘﺒﺸﻴﺭ ﺍﻝﻤﺴﻠﻤﻴﻥ ﺒﻔﺘﺢ ﺍﻝﻘﺴﻁﻨﻁﻴﻨﻴﺔ.
) ( ﺘﻤﻴﺯ ﻤﺤﻤﺩ ﺍﻝﻔﺎﺘﺢ ﺒﺤﺴﻥ ﻗﻴﺎﺩﺘﻪ ﻭﺘﺨﻁﻴﻁﻪ ﻤﻤﺎ ﺴﺎﻫﻡ ﻓﻲ ﻓﺘﺢ ﺍﻝﻘﺴﻁﻨﻁﻴﻨﻴﺔ.
) × ( ﻤﺤﻤﺩ ﺃﻗﺒﺎل ﻗﺎﻡ ﺒﺄﻨﺸﺎﺀ ﻤﺩﺍﺭﺱ ﺍﻝﺼﺤﻥ ﻭﻤﺩﺍﺭﺱ ﺍﻝﻘﺼﺭ.
) × ( ﺍﻗﺘﺼﺭﺕ ﺍﻨﺠﺎﺯﺍﺕ ﻤﺤﻤﺩ ﺍﻝﻔﺎﺘﺢ ﻋﻠﻰ ﺍﻝﺠﺎﻨﺏ ﺍﻝﻌﺴﻜﺭﻱ.
) × ( ﻓﺘﺢ ﻤﺤﻤﺩ ﺍﻝﻔﺎﺘﺢ ﺍﻝﻘﺴﻁﻨﻁﻴﻨﻴﺔ ﻓﻲ ﻋﺎﻡ ١٤٦٣ﻡ.
) ( ﻤﻥ ﺃﻫﺩﺍﻑ ﻓﺘﺢ ﺍﻝﻘﺴﻁﻨﻁﻴﻨﻴﺔ ﺍﻝﺘﻭﺍﺼل ﻤﻊ ﺍﻝﺩﻭل ﺍﻹﺴﻼﻤﻴﺔ ﺸﺭﻕ ﺃﻭﺭﻭﺒﺎ.
) × ( ﻜﺎﻥ ﻫﺩﻑ ﻤﺤﻤﺩ ﺍﻝﻔﺎﺘﺢ ﻤﻥ ﻓﺘﻭﺤﺎﺘﻪ ﺘﺩﻤﻴﺭ ﺃﻭﺭﻭﺒﺎ ﻭﺍﻝﻘﻀﺎﺀ ﻋﻠﻴﻬﺎ.
) ( ﻜﺎﻥ ﺍﻝﻬﺩﻑ ﻤﻥ ﻓﺘﺢ ﺍﻝﻘﺴﻁﻨﻁﻴﻨﻴﺔ ﺘﺄﻤﻴﻥ ﺍﻝﺠﺎﻨﺏ ﺍﻝﺸﻤﺎﻝﻲ ﻝﺩﻭﻝﺔ ﺍﻹﺴﻼﻤﻴﺔ.
) × ( ﻜﺎﻥ ﻴﻌﺎﻤل ﻤﺤﻤﺩ ﺍﻝﻔﺎﺘﺢ ﺍﻷﻋﺩﺍﺀ ﺒﻘﺘل ﺍﻷﺒﺭﻴﺎﺀ ﻤﻨﻬﻡ ﻜﻤﺎ ﻜﺎﻨﻭﺍ ﻴﻔﻌﻠﻭﻥ ﺒﺎﻷﺒﺭﻴﺎﺀ ﻤﻥ ﺍﻝﻤﺴﻠﻤﻴﻥ.
) ( ﻤﻥ ﻤﻅﺎﻫﺭ ﺍﻝﺤﻀﺎﺭﺓ ﻓﻲ ﻋﻬﺩ ﻤﺤﻤﺩ ﺍﻝﻔﺎﺘﺢ ﺒﻨﺎﺀ ﺍﻝﻤﺩﺍﺭﺱ ﻭﺍﻝﻤﺴﺘﺸﻔﻴﺎﺕ ﻭﺘﺸﻴﺩ ﺍﻝﻤﻜﺎﺘﺏ.
ا
^ال ا:0'Z
-Uﻋﻠل ﻤﺎ ﻴﺄﺘﻲ:
ﺤﺭﺹ ﺍﻝﺨﻠﻔﺎﺀ ﻋﻠﻰ ﻤ ﺭ ﺍﻝﺘﺎﺭﻴﺦ ﺇﻝﻰ ﻏﺘﻨﺎﻡ ﺍﻝﻔﺭﺹ ﻝﻔﺘﺢ ﺍﻝﻘﺴﻁﻨﻁﻴﻨﻴﺔ.
ﻷﻥ ﺍﻝﺠﻤﻴﻊ ﻴﺴﻌﻰ ﺃﻥ ﻴﻨﺎل ﺸﺭﻑ ﺍﻝﺒﺸﺎﺭﺓ ﺍﻝﻨﺒﻭﻴﺔ ﻭﺜﻨﺎﺀ ﺍﻝﺭﺴﻭل .
ﺤﺭﺹ ﺍﻝﺴﻠﻁﺎﻥ ) ﻤﺭﺍﺩ ﺍﻝﺜﺎﻨﻲ ( ﻋﻠﻰ ﺘﻌﻬﺩ ﺃﺒﻨﻪ ﻤﺤﻤﺩ ﺍﻝﻔﺎﺘﺢ ﺒﺎﻝﺭﻋﺎﻴﺔ ﻭﺍﻝﺘﻌﻠﻴﻡ.
ﻝﻴﻜﻭﻥ ﺠﺩﻴﺭﹰﺍ ﺒﺎﻝﻘﻴﺎﺩﺓ ﻭﺍﻝﻨﻬﻭﺽ ﺒﻤﺴﺅﻝﻴﺘﻬﺎ.
ﺏ ) ﺒﺎﻝﻔﺎﺘﺢ (.
ﺃُﻁﻠﻕ ﻋﻠﻰ ﺍﻝﺴﻠﻁﺎﻥ ﻤﺤﻤﺩ ﺒﻥ ﻤﺭﺍﺩ ﺍﻝﺜﺎﻨﻲ ﻝﻘ
ﻷﻥ ﺍﷲ ﺘﻌﺎﻝﻰ ﻗﺩ ﻓﺘﺢ ﻋﻠﻰ ﻴﺩﻴﻪ ﺍﻝﻘﺴﻁﻨﻁﻴﻨﻴﺔ.
ﺍﻫﺘﻤﺎﻡ ﺴﻼﻁﻴﻥ ﺍﻝﺩﻭﻝﺔ ﺍﻝﻌﺜﻤﺎﻨﻴﺔ ﺒﻔﺘﺢ ﺍﻝﻘﺴﻁﻨﻁﻴﻨﻴﺔ.
ﻝﺤﻤﺎﻴﺔ ﺍﻝﺠﺯﺀ ﺍﻝﺸﻤﺎﻝﻰ ﻤﻥ ﺍﻝﺩﻭﻝﺔ ﺍﻹﺴﻼﻤﻴﺔ .ﻝﻜﻲ ﻴﺘﻤﻜﻥ ﺍﻝﻤﺴﻠﻤﻴﻥ ﻤﻥ ﺍﻝﺘﻭﺍﺼل ﻤﻊ ﺍﻝﻤﻨﺎﻁﻕ ﺍﻝﻤﻔﺘﻭﺤﺔ ﻓﻲ ﺃﻭﺭﻭﺒﺎ ﺍﻝﺸﺭﻗﻴﺔ
ﻝﻠﻘﻀﺎﺀ ﻋﻠﻰ ﺍﻝﻬﺠﻤﺎﺕ ﺍﻝﺘﻲ ﺘﺤﺎﻙ ﻋﻠﻰ ﺍﻝﺩﻭﻝﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻤﻥ ﺍﻝﻘﺴﻁﻨﻁﻴﻨﻴﺔ.
ﺤﺭﺹ ﺍﻝﺴﻠﻁﺎﻥ ﻤﺤﻤﺩ ﻤﺭﺍﺩ ﺍﻝﺜﺎﻨﻲ ﺍﻝﻤﻠﻘﺏ ) ﺒﺎﻝﻔﺎﺘﺢ ( ﻓﺘﺢ ﺍﻝﻘﺴﻁﻨﻁﻴﻨﻴﺔ.
ﻝﻴﻜﻭﻥ ﻫﻭ ﻤﺤل ﺍﻝﺒﺸﺎﺭﺓ ﺍﻝﻨﺒﻭﻴﺔ ﻭﻴﻨﺎل ﺒﺫﻝﻙ ﺜﻨﺎﺀ ﺍﻝﻨﺒﻲ .
ا
^ال ا:YZ
-Uﺩﻝل ﻤﻥ ﺨﻼل ﻓﺘﺢ ﺍﻝﻘﺴﻁﻨﻁﻴﻨﻴﺔ ﺘﺄﺜﺭ ﻤﺤﻤﺩ ﺍﻝﻔﺎﺘﺢ ﺒﺎﻝﻤﺩﺭﺴﺔ ﺍﻝﻨﺒﻭﻴﺔ ﺍﻝﻌﺴﻜﺭﻴﺔ.
ﺩﺭﺍﺴﺕ ﻤﺤﻤﺩ ﺍﻝﻔﺎﺘﺢ ﻷﺭﺽ ﺍﻝﻤﻌﺭﻜﺔ ﻓﻲ ﺍﻝﻘﺴﻁﻨﻁﻴﻨﻴﺔ ﻜﻤﺎ ﻓﻌل ﺍﻝﺭﺴﻭل ﻗﺒل ﻏﺯﻭﺓ ﺒﺩﺭ ﻭﺃﺤﺩ ﻭﺍﻝﺨﻨﺩﻕ.
ﺍﻝﺘﺨﻁﻴﻁ ﺍﻝﻌﺴﻜﺭﻱ ﻗﺒل ﺍﻝﻤﻌﺭﻜﺔ ﺒﺘﺤﺩﻴﺩ ﻤﻭﻗﻊ ﺍﻝﻤﺩﻓﻊ ﺍﻝﻌﻤﻼﻕ ﻭ ﺒﻨﺎﺀ ﺴﻔﻥ ﺠﺩﻴﺩﺓ ﻝﻜﻲ ﺘﺴ ﺩ ﻁﺭﻴﻕ ) ﺍﻝﺩﺭﺩﻨﻴل ( ﻜﻤﺎ ﻓﻌل ﺍﻝﺭﺴـﻭل
ﻓﻲ ﻏﺯﻭﺓ ﺍﻝﺨﻨﺩﻕ ﻋﻨﺩﻤﺎ ﺤﻔﺭ ﺍﻝﺨﻨﺩﻕ ﻝﺤﻤﺎﻴﺔ ﺍﻝﻤﺩﻴﻨﺔ.
ﻫﻨﺩﺴﺔ ﺍﻝﻤﻴﺩﺍﻥ ﻭﺨﺘﻴﺎﺭ ﺍﻝﻨﻘﺎﻁ ﺍﻝﺤﺎﻜﻤﺔ ﻓﻘﺩ ﺸ ﻴ ﺩ ﻋﻠﻰ ﺠﺎﻨﺏ ﺍﻝﺒﻭﺴﻔﻭﺭ ﻗﻠﻌﺔ ﻜﺒﻴﺭﺓ ﻝﺘﺘﺤﻜﻡ ﻓﻲ ﺍﻝﻤﻀﻴﻕ ﻭﻫﺫﺍ ﻤﺎ ﻓﻌﻠﻪ ﺍﻝﺭﺴـﻭل ﻓـﻲ
ﻏﺯﻭﺓ ﺃﺤﺩ ﻋﻨﺩﻤﺎ ﺍﺨﺘﺎﺭ ﺠﺒل ﻋﻴﻨﻴﻥ ﻝﻠﺭﻤﺎﺓ.
٤٥
ا
^ال اا(:-
-Uﺘﺄﻤل ﺤﺩﻴﺙ ﺭﺴﻭل ﺍﷲ ﺜﻡ ﺃﺠﺏ ﻋﻥ ﺍﻷﺴﺌﻠﺔ ﺍﻝﺘﺎﻝﻴﺔ ﻝﻪ:
ﻗﺎل ﺭﺴﻭل ﺍﷲ )) :ﻝﺘﻔﺘﺤﻥ ﺍﻝﻘﺴﻁﻨﻁﻴﻨﻴﺔ ﻓﻠﻨﻌﻡ ﺍﻷﻤﻴﺭ ﺃﻤﻴﺭﻫﺎ ،ﻭﻝﻨﻌﻡ ﺍﻝﺠﻴﺵ ﺫﻝﻙ ﺍﻝﺠﻴﺵ ((.
ا
^ال ا
دس:
-Uﻋﺩﺩ ﺍﻨﺠﺎﺯﺍﺕ ﻤﺤﻤﺩ ﺍﻝﻔﺎﺘﺢ ﺍﻝﻌﺴﻜﺭﻴﺔ.
ﻓﺘﺢ ﺍﻝﻘﺴﻁﻨﻁﻴﻨﻴﺔ .ﻓﺘﺢ ﺒﻼﺩ ﺍﻝﺒﻠﻘﺎﻥ ﺍﻝﺼﺭﺏ ،ﻭﺒﻼﺩ ﺍﻝﻤﻭﺭ ِﺓ ،ﻭﺭﻭﻤﺎﻨﻴﺎ .ﻓﺘﺢ ﺇﻴﻁﺎﻝﻴﺎ .ﻭﻜﺎﻥ ﻁﻤﻭﺤﻪ ﺃﻥ ﻴﺼل ﺇﻝﻰ ﺭﻭﻤﺎ ،ﻝﻜﻥ
ﺍﻝﻤﻨ ﻴ ﹶﺔ ﻭﺍﻓﺘﻪ.
ا
^ال ا
(: -
-Uﺃﻜﻤل ﺍﻝﻔﺭﺍﻏﺎﺕ ﻓﻲ ﺍﻝﻤﺨﻁﻁ ﺍﻵﺘﻲ:
ﺍﻝﻌﻤﺭﺍﻨﻴﺔ
ﺍﻝﺭﻭﺤﻴﺔ ﺍﻝﻌﺴﻜﺭﻴﺔ
-ا( :ا' 5Mا 5و أ ا'Pات -ﺒﻨﺎﺀ ﺍﻝﻤﺴﺘﺸﻔﻴﺎﺕ ﻭﺍﻝﻘﺼﻭﺭ -ﻓﺘﺢ ﺍﻝﻘﺴﻁﻨﻁﻴﻨﻴﺔ - .ﻓﺘﺢ ﺒﻼﺩ
ا Z1وا'Oات ا وا' ?ت ﻭﺍﻝﻤﺩﺍﺭﺱ ﻭﺍﻝﻤﻜﺘﺒﺎﺕ. ﺍﻝﺒﻠﻘﺎﻥ ﺍﻝﺼﺭﺏ ،ﻭﺒﻼﺩ ﺍﻝﻤـﻭﺭ ِﺓ،
ا<' ? ا<'ء. ﻭﺭﻭﻤﺎﻨﻴﺎ - .ﻓﺘﺢ ﺇﻴﻁﺎﻝﻴـﺎ .
-
ﻭﻜﺎﻥ ﻁﻤﻭﺤﻪ ﺃﻥ ﻴـﺼل ﺇﻝـﻰ
ﺭﻭﻤﺎ ،ﻝﻜﻥ ﺍﻝﻤﻨ ﻴ ﹶﺔ ﻭﺍﻓﺘﻪ.
٤٦
ا
^ال ا:)!Z
-Uﺍﺴﺘﻨﺘﺞ ﺍﻝﺴﻤﺎﺕ ﺍﻝﺘﻲ ﺘﻤﺘﻊ ﺒﻬﺎ ﻤﺤﻤﺩ ﺍﻝﻔﺎﺘﺢ ﻤﻥ ﺨﻼل ﺍﻝﻤﻭﺍﻗﻑ ﺍﻵﺘﻴﺔ:
ﺍﻝﺴﻤﺎﺕ ﺍﻝﻤﻭﺍﻗﻑ
ﺍﻝﺘﻭﻀﻊ ﻭﺍﻹﺒﺘﻌﺎﺩ ﻋﻥ ﺍﻝﻐﺭﻭﺭ ﻭﺍﻝﺘﻜﺒﺭ. ﻋﻨﺩﻤﺎ ﺩﺨل ﻤﺤﻤﺩ ﺍﻝﻔﺎﺘﺢ ﻤﺩﻴﻨﻴﺔ ﺍﻝﻘﺴﻁﻨﻁﻴﻨﻴﺔ ،ﺘﺭﺠل ﻋﻥ ﻓﺭﺴﻪ ﻭﺴﺠﺩ ﷲ ﺸﻜﺭﹰﺍ.
ﺍﻹﺒﺘﻌﺎﺩ ﻋﻥ ﻨﺯﻋﺔ ﺍﻹﻨﺘﻘﺎﻡ ﻭﺍﻝﻌﺼﺒﻴﺔ. ﻜﺎﻥ ﻫﻡ ﺍﻝﻔﺎﺘﺢ ﺭﺤﻤﻪ ﺍﷲ ﻋﻨﺩ ﻓﺘﺢ ﺃﻱ ﻤﺩﻴﻨﺔ ﻫﻭ ﺍﻝﺤﻔﺎﻅ ﻋﻠﻰ ﻤﻅﺎﻫﺭ ﺍﻝﺤﻀﺎﺭﺓ ﻓﻴﻬﺎ.
ﺍﺴﺘﻘﺩﺍﻡ ﺍﻝﻔﺎﺘﺢ ﺍﻝﺭﺴﺎﻡ ﺍﻹﻴﻁﺎﻝﻲ ) ﺠﻨﺘﻴل ﺒﻠﻴﻨﻲ ( ﺇﻝﻰ ﺒﻼﻁﻪ ﻭﻁﻠﺏ ﻤﻨـﻪ ﺍﻝﻘﻴـﺎﻡ ﺒـﺒﻌﺽ ﺘﻘﺩﻴﺭ ﺍﻝﻌﻠﻤـﺎﺀ ﻭﺍﻷﻋﺘـﺭﻑ ﺒﻔـﻀل
ﺍﻵﺨﺭﻴﻥ. ﺍﻷﻋﻤﺎل ﺍﻝﻔﻨﻴﺔ ،ﻭﺍﺤﺘﺭﺍﻤﻪ ﻭﺃﺠﺯل ﻝﻪ ﺍﻝﻌﻁﺎﺀ.
ﻝﻤﺎ ﺘﻭﺠﻪ ﺍﻝﻔﺎﺘﺢ ﺇﻝﻰ ﻜﻨﻴﺴﺔ )) ﺃﻴﺎ ﺼﻭﻓﻴﺎ (( ﻭﻜﺎﻥ ﺃﻫ ُل ﺍﻝﻘﺴﻁﻨﻁﻴﻨﻴﺔ ﻗﺩ ﺘﺠﻤﻌﻭﺍ ﻓﻴﻬﺎ ﺨﻭﻓﹰﺎ -ﺍﻝﻌﻔﻭ ﻋﻨﺩ ﺍﻝﻤﻘﺩﺭﺓ -.ﺍﻝﺘﺴﺎﻤﺢ
ﻤﻨﺎﻨﺘﻘﺎﻡ ﺍﻝﻤﺴﻠﻤﻴﻥ ،ﻭﻗﻑ ﺒﺒﺎﺒﻬﺎ ﻁﺎﻝﺒﹰﺎ ﻤﻨﻬﻡ ﺇﻜﻤﺎل ﺼﻼﺘﻬﻡ ،ﻓﻠﻤﺎ ﺍﻨﺘﻬﻭﺍ ،ﻁﻤـﺄﻨﻬﻡ ﻭﺃﻋﻠـﻥ
ﻋﻔﻭﻩ ﺍﻝﻌﺎ ﻡ ﻋﻥ ﺃﻫﺎﻝﻲ ﺍﻝﻘﺴﻁﻨﻁﻴﻨﻴﺔ.
ا
^ال ا:- 8
-Uﺘﺩﺒﺭ ﺍﻝﻤﻭﺍﻗﻑ ﺍﻵﺘﻴﺔ ﻤﻥ ﺤﻴﺎﺓ ﻤﺤﻤﺩ ﺍﻝﻔﺎﺘﺢ ﻭ -Uﺍﻜﺘﺏ ﻤﺎ ﻴﻨﺎﺴﺒﻪ ﻤﻥ ﺤﻴﺎﺓ ﺍﻝﺭﺴﻭل .
ﺍﻝﻤﻭﻗﻑ :ﺸ ﻴ ﺩ ﻤﺤﻤﺩ ﺍﻝﻔﺎﺘﺢ ﻗﺒل ﺒﺩﺀ ﺍﻝﻤﻌﺭﻜﺔ ﻋﻠﻰ ﺍﻝﺠﺎﻨﺏ ﺍﻷﺭﻭﺒﻲ ﻤﻥ ﺍﻝﺒﻭﺴﻔﻭﺭ ﻗﻠﻌﺔ ﻜﺒﻴﺭﺓ ﻝﺘﺘﺤﻜﻡ ﻓﻲ ) ﻤﻀﻴﻕ ﺍﻝﺒﻭﺴﻔﻭﺭ (.
ﻤﻥ ﺤﻴﺎﺓ ﺭﺴﻭل ﺍﷲ :ﻤﺎﻓﻌﻠﻪ ﺍﻝﺭﺴﻭل ﻗﺒل ﻏﺯﻭﺓ ﺍﻝﺨﻨﺩﻕ ﻤﻥ ﺤﻔﺭ ﺨﻨﺩﻕ ﻝﺘﻭﻓﻴﺭ ﺍﻝﺤﻤﺎﻴﺔ ﻝﻠﻤﺩﻴﻨﺔ ﺍﻝﻤﻨﻭﺭﺓ.
ﺍﻝﻤﻭﻗﻑ :ﻝﻤﺎ ﺘﻭﺠﻪ ﺍﻝﻔﺎﺘﺢ ﺇﻝﻰ ﻜﻨﻴﺴﺔ )) ﺃﻴﺎ ﺼﻭﻓﻴﺎ (( ﻭﻜﺎﻥ ﺃﻫ ُل ﺍﻝﻘﺴﻁﻨﻁﻴﻨﻴﺔ ﻗﺩ ﺘﺠﻤﻌﻭﺍ ﻓﻴﻬﺎ ﺨﻭﻓﹰﺎ ﻤﻨﺎﻨﺘﻘﺎﻡ ﺍﻝﻤﺴﻠﻤﻴﻥ ،ﻭﻗﻑ ﺒﺒﺎﺒﻬـﺎ
ﻁﺎﻝﺒﹰﺎ ﻤﻨﻬﻡ ﺇﻜﻤﺎل ﺼﻼﺘﻬﻡ ،ﻓﻠﻤﺎ ﺍﻨﺘﻬﻭﺍ ،ﻁﻤﺄﻨﻬﻡ ﻭﺃﻋﻠﻥ ﻋﻔﻭﻩ ﺍﻝﻌﺎ ﻡ ﻋﻥ ﺃﻫﺎﻝﻲ ﺍﻝﻘﺴﻁﻨﻁﻴﻨﻴﺔ.
ﻤﻥ ﺤﻴﺎﺓ ﺭﺴﻭل ﺍﷲ :ﻤﺎ ﻓﻌﻠﻪ ﺍﻝﺭﺴﻭل ﻤﻊ ﻗﺭﻴﺵ ﻴﻭﻡ ﻓﺘﺢ ﻤﻜﺔ.
ﺍﻝﻤﻭﻗﻑ :ﻋﻨﺩﻤﺎ ﺩﺨل ﻤﺤﻤﺩ ﺍﻝﻔﺎﺘﺢ ﻤﺩﻴﻨﻴﺔ ﺍﻝﻘﺴﻁﻨﻁﻴﻨﻴﺔ ،ﺘﺭﺠل ﻋﻥ ﻓﺭﺴﻪ ﻭﺴﺠﺩ ﷲ ﺸﻜﺭﹰﺍ.
ﻤﻥ ﺤﻴﺎﺓ ﺭﺴﻭل ﺍﷲ :ﻤﺎﻓﻌل ﺍﻝﺭﺴﻭل ﻋﻨﺩﻤﺎ ﺩﺨل ﻤﻜﺔ ﺼﻠﻰ ﺼﻼﺓ ﺴﻤﻴﺕ ﺒﺼﻼﺓ ﺍﻝﻔﺘﺢ.
ا
^ال ا<:
ﻼ ﻨﺎل ﺘﺤﻘﻴﻕ ﺍﻝﺒﺸﺎﺭﺓ ﻭﺍﻝﺜﻨﺎﺀ ﻤﻥ ﺍﻝﺭﺴﻭل )) :ﻝﺘﻔﺘﺤﻥ ﺍﻝﻘﺴﻁﻨﻁﻴﻨﻴﺔ ﻓﻠﻨﻌﻡ ﺍﻷﻤﻴﺭ ﺃﻤﻴﺭﻫﺎ ،ﻭﻝﻨﻌﻡ ﺍﻝﺠـﻴﺵ ﺫﻝـﻙ
ﺃﻤﺎﻤﻙ ﺍﻝﺒﻁﺎﻗﺔ ﺍﻝﺸﺨﺼﻴﺔ ﻝﺭﺠ ﹰ
ﺍﻝﺠﻴﺵ ((.
-Uﺍﻜﺘﺏ ﺒﻘﻠﻤﻙ ﺍﻝﺴﻴﺎل ﺘﻔﺎﺼﻴل ﻫﺫﻩ ﺍﻝﺒﻁﺎﻗﺔ:
ا
^ال اOدي *:
-Uﺘﺩﺒﺭ ﻭﺼﻴﺔ ﻤﺤﻤﺩ ﺍﻝﻔﺎﺘﺢ ﻗﺒل ﻤﻭﺘﻪ ﺜﻡ -Uﺃﺠﺏ ﻋﻥ ﺍﻷﺴﺌﻠﺔ ﺍﻝﺘﺎﻝﻴﺔ ﻝﻬﺎ:
) ﻓﻲ ﺴﻜﺭﺍﺕ ﻤﻭﺘﻪ ﺃﺨﺫ ﻴﻭﺼﻲ ﺍﺒﻨﻪ )) ﺒﺎﻴﺯﻴﺩ ﺇﺫﻴﻘﻭل ﻝﻪ :ﻴﺎ ﺒﻨﻲ ﺇﻥ ﻨﺸﺭ ﺍﻹﺴﻼﻡ ﻓﻲ ﺍﻷﺭﺽ ﻭﺍﺠﺏ ﺍﻝﻤﻠﻭﻙ ﻋﻠﻰ ﺍﻷﺭﺽ ،ﻓﺎﻋﻤل ﻋﻠـﻰ
ﻨﺸﺭ ﺩﻴﻥ ﺍﷲ ﺤﻴﺜﻤﺎ ﺍﺴﺘﻁﻌﺕ ،ﻴﺎ ﺒﻨﻲ ﺍﺠﻌل ﻜﻠﻤﺔ ﺍﻝﺩﻴﻥ ﻓﻭﻕ ﻜل ﻜﻼﻡ .ﻭﺇﻴﺎﻙ ﺃﻥ ﺘﻐﻔل ﻋﻥ ﺃﻱ ﺃﻤ ٍﺭ ﻤﻥ ﺃﻤﻭﺭ ﺍﻝﺩﻴﻥ ،ﻭﺃﺒﻌﺩ ﻋﻨـﻙ ﺍﻝـﺫﻴﻥ ﻻ
ﺕ
ﻴﻬﺘﻤﻭﻥ ﺒﺄﻤﺭ ﺍﻝﺩﻴﻥ ،ﻭﺇﻴﺎﻙ ﺃﻥ ﺘﺠﺭﻱ ﻭﺭﺍﺀ ﺍﻝﺒﺩﻉ ﻭﺍﻝﻤﻨﻜﺭﺓ ،ﻴﺎ ﺒﻨﻲ ﻗﺭﺒﻤﻨﻙ ﺍﻝﻌﻠﻤﺎﺀ ،ﻭﺍﺭﻓﻊ ﻤﻥ ﺸﺄﻨﻬﻡ ،ﻓﺈﻨﻬﻡ ﺫﺨﻴﺭﺓ ﺍﻷ ﻤ ِﺔ ﻓـﻲ ﺍﻝﻤﻠﻤـﺎ ِ
((.
-Uﺤﺩﺩ ﺃﻫﻡ ﻋﻭﺍﻤل ﺍﻝﻨﺼﺭ ﻝﻠﻘﺎﺌﺩ ﺍﻝﻤﺴﻠﻡ ﺍﻝﺘﻲ ﻭﺭﺩﺓ ﻓﻲ ﻭﺼﻴﺔ ﺍﻝﻔﺎﺘﺢ.
ﺘﻘﺩﻴﻡ ﺃﻤﺭ ﺍﻝﺩﻴﻥ ﻓﻲ ﻜل ﻤﻨﺎﺸﻁ ﺍﻝﺤﻴﺎﺓ .ﺍﺨﺘﻴﺎﺭ ﺍﻝﺒﻁﺎﻨﺔ ﺍﻝﺼﺎﻝﺤﺔ .ﺍﻹﺒﺘﻌﺎﺩ ﻋﻥ ﺍﻝﺒﺩﻉ ﻭﺍﻝﻤﻨﻜﺭﺍﺕ .ﺍﻹﻫﺘﻤﺎﻡ ﺒﺎﻝﻌﻠﻡ ﻭﺍﻝﻌﻠﻤﺎﺀ.
٤٧
ا
^ال ا:* 0'Z
-Uﺘﺄﻤل ﺭﻋﺎﻙ ﺍﷲ ﺍﻝﻘﻭﻝﻴﻥ ﺍﻷﺘﻴﻥ ﺜﻡ -Uﺃﺠﺏ ﻋﻥ ﺍﻷﺴﺌﻠﺔ ﺍﻝﺘﺎﻝﻴﺔ ﻝﻬﺎ:
ﻗﺎل ﺍﻝﻤﺅﺭﺥ ﺍﻹﻨﺠﻠﻴﺯﻱ ﻨﻭﺭﻤﻥ ﺩﺍﻨﻴل )) :ﺇﻥ ﻓﺘﺭﺓ ﺍﻝﺘﻭﺴﻊ ﺍﻝﺘﺭﻜﻲ ﻓﻲ ﺃﻭﺭﺒﺎ ﻜﺎﻨﺕ ﺇﺤﺩﻯ ﺍﻝﻔﺘﺭﺍﺕ ﺍﻝﺘﻲ ﻗ ﱠل ﻓﻴﻬﺎ ﺍﻝﻔﺯﻉ ﻭﺍﻹﺭﻫﺎﺏ
ﺇﻝﻰ ﺤﺩ ﻜﺒﻴﺭ ،ﻭﺇﻥ ﻓﻜﺭﺓ ﺍﻝﺘﺴﺎﻤﺢ ﻓﻲ ﺍﻝﻌﺎﻝﻡ ﺍﻝﻤﺴﻴﺤﻲ ﺍﺴﺘﻌﻴﺭﺕ ﻤﻥ ﺍﻝﻤﻤﺎﺭﺴﺎﺕ ﺍﻹﺴﻼﻤﻴﺔ ((،
ﻗﺎل ﺍﻝﻠﻭﺭﺩ ﺃﻜﺘﻥ )) :ﺇﻥ ﺘﺴﺎﻤﺢ ﺍﻝﻌﺜﻤﺎﻨﻴﻴﻥ ﻓﻲ ﺍﻷﻤﻭﺭ ﺍﻝﺩﻴﻨﻴﺔ ﺠﻌل ﺃﻫﺎﻝﻲ ﺍﻝﺒﻠﻘﺎﻥ ﻭﺍﻝﻴﻭﻨﺎﻥ ﻤﻥ ﺃﺘﺒﺎﻉ ﺍﻝﻜﻨﻴﺴﺔ ﺍﻝﺸﺭﻗﻴﺔ ﻴﻘﺒﻠﻭﻥ
ﺍﻝﻔﺎﺘﺤﻴﻥ ﺍﻷﺘﺭﺍﻙ ﻋﻥ ﻁﻴﺏ ﺨﺎﻁﺭ((.
ﻤﺎ ﺍﻝﻤﻘﺼﻭﺩ ﺒﺎﻝﻜﻨﻴﺴﺔ ﺍﻝﺸﺭﻗﻴﺔ ﻭﺍﻝﻜﻨﻴﺴﺔ ﺍﻝﻐﺭﺒﻴﺔ ) ﺍﻝﺒﺎﺒﻭﻴﺔ (؟
ﺍﻝﻜﻨﻴﺴﺔ ﺍﻝﺸﺭﻗﻴﺔ :ﻫﻲ ﺍﻻﺭﺜﻭﺫﻜﺴﻴﻪ ﻭﻤﺭﻜﺯﻫﺎ ﺍﻝﻘﺴﻁﻨﻁﻴﻨﻴﺔ ﺃﻭﺭﻭﺒﺎ ﻭﺭﻭﺴﻴﺎ ﻭﺒﻼﺩ ﺍﻝﻌﺭﺏ.
ﺍﻝﻜﻨﻴﺴﺔ ﺍﻝﻐﺭﺒﻴﺔ :ﻫﻲ ﺍﻝﻜﺎﺜﻭﻝﻴﻜﻴﺔ ﻓﻲ ﺍﻝﻔﺎﺘﻴﻜﺎﻥ ﻏﺭﺏ ﺃﻭﺭﻭﺒﺎ ﻭﺃﻤﺭﻴﻜﺎ.
ﻭﻀﺢ ﺃﺜﺭ ﺍﺨﺘﻼﻑ ﺍﻝﻜﻨﻴﺴﺘﻴﻥ ﻓﻲ ﺤﻴﺎﺓ ﺍﻝﺸﻌﻭﺏ ﺍﻷﻭﺭﺒﻴﺔ.
ﺤﺩﻭﺙ ﺤﺭﻭﺏ ﺒﻴﻥ ﺭﻭﺍﺩ ﺍﻝﻜﻨﻴﺴﺔ ﺍﻝﺸﺭﻗﻴﺔ ﻭﺍﻝﻐﺭﺒﻴﺔ.
ﺒﻴﻥ ﺃﺜﺭ ﻤﻔﻬﻭﻡ ﺍﻝﺘﺴﺎﻤﺢ ﻓﻲ ﺸﻌﻭﺏ ﺍﻝﺒﻠﻘﺎﻥ ﻭﺸﺭﻕ ﺃﻭﺭﻭﺒﺎ.
ﺃﺩﻯ ﺇﻝﻰ ﺩﺨﻭل ﻜﺜﻴﺭ ﻤﻥ ﺃﻫﻠﻬﺎ ﺇﻝﻰ ﺍﻹﺴﻼﻡ ﻤﺜل ﺒﻠﻐﺎﺭﻴﺎ ﻭ ﺍﻝﺒﻭﺴﻨﺔ ﻭ ﺍﻷﻝﺒﺎﻥ.
ﻤﺎﺫﺍ ﻜﺎﻥ ﻤﺼﻴﺭ ﺍﻝﻤﺴﻠﻤﻴﻥ ﻓﻲ ﺸﺭﻕ ﺃﻭﺭﺒﺎ ) ﺍﻝﺒﻠﻘﺎﻥ ( ﺒﻌﺩ ﻀﻌﻑ ﺍﻝﻨﻔﻭﺫ ﺍﻝﻌﺜﻤﺎﻨﻲ ﺇﻝﻰ ﻫﺫﺍ ﺍﻝﻴﻭﻡ؟
ﺍﻻﻀﻁﻬﺎﺩ ﻭﺍﻝﻘﺘل ﻭﻤﻨﻌﻬﻡ ﻤﻥ ﺁﺩﺍﺀ ﺍﻝﺸﻌﺎﺌﺭ ﻭﻫﺫﻩ ﺍﻝﻤﻤﺎﺭﺴﺎﺕ ﻤﺴﺘﻤﺭﺓ ﺇﻝﻰ ﻫﺫﺍ ﺍﻝﻴﻭﻡ.
ﻤﻥ ﺨﻼل ﻤﺎ ﺴﺒﻕ ﻤﺎ ﻤﻭﻗﻔﻙ ﻤﻥ ﺘﻬﻤﺔ ﺍﻹﺭﻫﺎﺏ ﺍﻝﺘﻲ ﻴﺘﻬﻡ ﺒﻬﺎ ﺍﻝﻤﺴﻠﻤﻭﻥ ﺍﻝﻴﻭﻡ؟ ﻤﻌﻠﻼ ﺫﻝﻙ.
ﺘﻬﻤﻪ ﺒﺎﻁﻠﻪ ﻴﺩﻋﻴﻬﺎ ﺃﻋﺩﺍﺀ ﺍﻹﺴﻼﻡ ﻭﻤﻥ ﻤﻌﻬﻡ ﻤﻥ ﺍﻝﻤﻨﺎﻓﻘﻴﻥ ﻝﻀﺭﺏ ﺃﻱ ﻗﻭﺓ ﻤﺴﻠﻤﻪ ﺘﺭﻴﺩ ﺇﻗﺎﻤﺔ ﺤﻜﻡ ﺍﷲ ﻓﻲ ﺍﻷﺭﺽ ﻭﺍﻝﺠﻬﺎﺩ
ﻓﻲ ﺴﺒﻴل ﺍﷲ ﺘﻌﺎﻝﻰ.
ا
^ال ا:* YZ
-Uﺃﻗﺭﺃ ﺍﻝﻤﻭﻗﻑ ﺍﻵﺘﻲ ﺜﻡ ﺴﺠل ﺩﻻﻻﺕ ﻫﺫﺍ ﺍﻝﻤﻭﻗﻑ.
)) ﺃﻤﺭ ﺍﻝﺒﺎﺒﺎ ﺃﻥ ﺘﻘﺎﻡ ﺼﻼﺓ ﺍﻝﺸﻜﺭ ﺜﻼﺜﺔ ﺃﻴﺎﻡ ﺒﻌﺩ ﻭﻓﺎﺓ ﺍﻝﺴﻠﻁﺎﻥ ﻤﺤﻤﺩ ﺍﻝﻔﺎﺘﺢ ((.
ﻴﺩل ﻋﻠﻰ ﺃﻥ ﻤﺤﻤﺩ ﺍﻝﻔﺎﺘﺢ ﻜﺄﻥ ﺸﻭﻜﺔ ﻀﺩ ﺃﺼﺤﺎﺏ ﺍﻝﻤﺼﺎﻝﺢ ﺍﻝﻨﻔﻌﻴﺔ ﻭﺭﺠﺎﻻﺕ ﺍﻝﺩﻴﻥ ﻓﻲ ﺃﻭﺭﻭﺒﺎ.
٤٨
ﺍﻝﺩﺭﺱ ﺍﻝﺨﺎﻤﺱ
ﺍﻝﻁﺎﻋﺔ ﻭﺍﻻﻤﺘﺜﺎل ﻁﺭﻴﻕ ﺍﻹﻴﻤﺎﻥ
ﺴﻭﺭﺓ ﺍﻝﻨﻭﺭ ) ( ٥٧ – ٤٦
ا
^ال ا]ول:
-Uﺍﺘ ُل ﺍﻵﻴﺎﺕ ﺍﻝﻜﺭﻴﻤﺔ ﻭﺘﺩﺒﺭﻫﺎ ﺜ ﻡ -Uﺃﺠﺏ ﻋﻥ ﺍﻷﺴﺌﻠﺔ ﺍﻝﺘﺎﻝﻴﺔ ﻝﻬﺎ:
َْ
ن َ #ِ 2nِ( n!َ sو(ِ ِ $ُ nل َوَأ َ
ََ (٤٦ ) =ٍ &ِ8و ََُ $ُ$ ط ْ !v َا ٍ
ت وَاِْ َ #ُ 2nي !َ) َ*َء ِإَ@ ِ ت ٍ َ&{
َ !v
ﻗﺎل ﺍﷲ ﺘﻌﺎﻝﻰ َْ َ :أَ' َ َْ ٍ َs
ِ ْ=ُ َ &ْ (َ =َ Pُ Oإذَا َ?ٌِ {! ُْ=
) ) َ (٤٧وِإذَا ُدُ$ا ِإَ@ اَ #ِ 2nو َر ُْ &َ ِ #ِ ِ$ َ &ِ!ِ ْ^ُ ْ ِ( E
َ Eو!َ ُأوَْ ِ} َ ُ~ َ ِ ْ (َ )!{ =ُْ !{ ٌِ?َ @n$َ 8َ َ =nذ ِ َ
َْ=ِ &ْ 2
اَ #ُ 2n
ن أَن ََ &ِO ) ) َ (٤٩أ?َِ !n =ِ(ِ $ُ2ُ 0ضٌ َأ ِم ارْ$ُ(َ4ا َأمْ ََ $ُ?َi ِ& َ
َ ْ$ُ4Xا ِإَ ْ& ِِ ْr!ُ #vO ن ) َ (٤٨وإِن َ =ُ ُ n )ُPا ْ َ َ $ُ.ِ ْ !v
ن ) (٥٠ ُ Eه ُ= اَ $ُِny َو َر ُُ ْ%(َ #ُ ُ$أوَْ ِ} َ
-Uﺍﺨﺘﺭ ﺍﻝﻠﻔﻅ ﺍﻝﻘﺭﺁﻨﻲ ﻤﻥ ﺒﻴﻥ ﺍﻝﻘﻭﺴﻴﻥ ﻭﻀﻌﻪ ﻓﻲ ﺍﻝﻤﻜﺎﻥ ﺍﻝﻤﻨﺎﺴﺏ ﻤﻥ ﺍﻝﺠﺩﻭل ﺍﻝﺘﺎﻝﻲ:
ن
ِ ْ=ُ َ &ْ (َ =َ Pُ Oإذَا َ?ٌِ {! ُْ= َ $ُ.ِ ْ !v
' /
! -Uول َ :@4 #$وِإذَا ُدُ$ا ِإَ@ اَ #ِ 2nو َر ُْ &َ ِ #ِ ِ $
-ﻭﻗﻌﺕ ﺨﺼﻭﻤﺔ ﺒﻴﻥ ﺃﺤﺩ ﺍﻝﻤﻨﺎﻓﻘﻴﻥ ﻭﺒﻴﻥ ﻴﻬﻭﺩﻱ ﺤﻭل ﺃﺭﺽ ،ﻓﻁﻠﺏ ﺍﻝﻴﻬﻭﺩﻱ ﺍﻝﺘﺤﺎﻜﻡ ﺇﻝﻰ ﺍﻝﺭﺴﻭل ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ
ﻭﺴﻠﻡ ،ﺇﻻ ﺃﻥ ﺍﻝﻤﻨﺎﻓﻕ ﺃﺒﻰ ﻭﻗﺎل :ﺇﻥ ﻤﺤﻤﺩﺍ ﻴﺤﻴﻑ ﻋﻠﻴﻨﺎ ،ﻭﻁﻠﺏ ﺍﻝﺘﺤﺎﻜﻡ ﺇﻝﻰ ﺃﺤﺩ ﺃﺴﻴﺎﺩ ﺍﻝﻴﻬﻭﺩ ﻭﻫﻭ ﻜﻌﺏ ﺒﻥ
ﺍﻷﺸﺭﻑ.
-Uﺍﻜﺘﺏ ﻤﻥ ﺍﻵﻴﺎﺕ ﻤﺎ ﻴﺩل ﻋﻠﻰ ﺍﻝﻤﻌﻨﻲ ﺍﻵﺘﻲ:
ﻣﻦ ﺻﻔﺎﺕ ﺍﳌﻨﺎﻓﻘﲔ ﻋﺪﻡ ﺍﻻﺣﺘﻜﺎﻡ ﺇﱃ ﺃﻣﺮ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺇﺫﺍ ﻛﺎﻥ ﺍﳊﻖ ﻋﻠﻴﻬﻢ.
ن(
ل اَ ) :@4 :وِإذَا ُدُ$ا ِإَ@ اَ #ِ 2nو َر ُِ ْ=ُ َ &ْ (َ =َ Pُ ْO&َ ِ #ِ ِ $إذَا َ?ٌِ {! ُْ= َ $ُ.ِ ْ !v
-Uﻀﻊ ﻋﻼﻤﺔ ) ( ﺃﻤﺎﻡ ﺍﻹﺠﺎﺒﺔ ﺍﻝﺼﺤﻴﺤﺔ ﺍﻝﻤﻨﺎﺴﺒﺔ ﻝﻤﻘﺩﻤﺔ ﺍﻝﺴﺅﺍل ﺍﻵﺘﻲ:
َ=ٍ &ِ8
ط ْ !v
َا ٍ
ت وَاِْ َ #ُ 2nي !َ) َ*َء ِإَ@ ِ
ت ٍ َ&{
َ !v
ﻗﺎل ﺍﷲ ﺘﻌﺎﻝﻰ َْ َ :أَ' َ َْ ٍ َs
ﺍﻝﻔﻜﺭﺓ ﺍﻝﺭﺌﻴﺴﺔ ﺍﻝﻭﺍﺭﺩﺓ ﻓﻲ ﻨﺹ ﺍﻵﻴﺔ ﺍﻝﻜﺭﻴﻤﺔ ﻫﻲ:
( ﻤﻐﻔﺭﺓ ﺍﷲ ﻝﻌﺒﺎﺩﻩ. _) ( ﻋﻔﻭ ﺍﷲ ﻋﻥ ﻋﺒﺎﺩﻩ. ( ﺭﺤﻤﺔ ﺍﷲ ﺒﻌﺒﺎﺩﻩ) _ . _ )
ﺍﻵﻴﺔ ﺍﻝﻘﺭﺁﻨﻴﺔ ﺘﺩل ﻋﻠﻰ:
– ) ( ﻫﺩﺍﻴﺔ ﺍﻝﺘﻭﻓﻴﻕ ﻭﺍﻹﻝﻬﺎﻡ. ( ﺍﻝﻬﺩﻴﺔ ﻓﻲ ﺍﻵﺨﺭﺓ. –) ( ﺍﻝﻬﺩﺍﻴﺔ ﺍﻝﻌﺎﻤﺔ. )-
-ﺍﻝﻤﺅﻤﻨﻭﻥ -ﺍﻝﻤﻨﺎﻓﻘﻭﻥ
> -:=4ا
-وا 3وا8Lام ( =POا :ور #$ - :=4> -ا8ده= ا> و م إ'=.
دون 4دد أو -.^
4ا - .@4 :ر $ل ا:
&*B - .ا – .@4 :ا$8ى. -إا =P ) =.ا :و ر -.#$آ =(rو
'>= و م : =8و #$إ\ !
آن ?.=O 0
٥٠
-Uﺃﻜﻤل ﺍﻝﻔﺭﺍﻏﺎﺕ ﺍﻝﺘﺎﻝﻴﺔ ﺒﻤﺎ ﻴﻨﺎﺴﺒﻪ ﻤﻥ ﺒﻴﻥ ﺍﻝﻘﻭﺴﻴﻥ:
) ﺗﻮﻓﻴﻖ ﻭ ﺇﳍﺎﻡ – ﻳﻌﺮﺿﻮﻥ – ﻣﻌﻨﻮﻱ – ﺭﲪﺔ ﺍﷲ ﺗﻌﺎﱃ ﺑﻌﺒﺎﺩﻩ -ﺣﺴﻲ (
-ﺍﻝﻤﺭﺽ ﺍﻝﻤﺼﺎﺏ ﺒﻪ ﺍﻝﻤﻨﺎﻓﻘﻭﻥ ﻤﺭﺽ ﺤﺴﻲ.
-ﻤﻭﻗﻑ ﺍﻝﻤﻨﺎﻓﻘﻴﻥ ﻋﻨﺩ ﺍﻻﺤﺘﻜﺎﻡ ﺇﻝﻰ ﺃﻤﺭ ﺍﷲ ﻭﺭﺴﻭﻝﻪ ﺇﺫﺍ ﻜﺎﻥ ﺍﻝﺤﻕ ﻋﻠﻴﻬﻡ ﻴﻌﺭﻀﻭﻥ.
-ﺍﻝﻬﺩﻴﺔ ﺍﻝﻭﺍﺭﺩﺓ ﻓﻲ ﺍﻵﻴﺔ ) ( ٤٦ﻫﺩﺍﻴﺔ ﺘﻭﻓﻴﻕ ﻭﺇﻝﻬﺎﻡ.
-ﺍﻝﻔﻜﺭﻴﺔ ﺍﻝﺭﺌﻴﺴﺔ ﺍﻝﻭﺍﺭﺩﺓ ﻓﻲ ﻨﺹ ﺍﻵﻴﺔ ) ( ٤٦ﺭﺤﻤﺔ ﺍﷲ ﺘﻌﺎﻝﻰ ﺒﻌﺒﺎﺩﻩ.
-Uﺍﺴﺘﺨﺭﺝ ﻤﻥ ﺍﻵﻴﺎﺕ ﻤﺎ ﻴﺒﻴﻥ ﻜل ﺠﺎﻨﺏ ﻤﻥ ﺍﻝﺠﻭﺍﻨﺏ ﺍﻵﺘﻴﺔ ﻀﻤﻥ ﺍﻝﺠﺩﻭل:
-ﺘﺭﺩﺩ ﺇﻴﻤﺎﻨﻬﻡ -ﺍﻹﻋﺭﺍﺽ ﻋﻥ ﺤﻜﻡ ﺍﷲ ﻭ ﺭﺴﻭﻝﻪ -ﺍﻝﺤﻠﻑ ﺍﻝﻜﺎﺫﺏ ﺭﺫﺍﺌل ﺍﻝﻤﻨﺎﻓﻘﻭﻥ:
ﺇﺨﻼﺹ ﺍﻹﻴﻤﺎﻥ ﻭﻁﺎﻋﺔ ﺍﷲ ﻭ ﺭﺴﻭﻝﻪ ﻓﻲ ﺍﻝﺴﺭ ﻭ ﺍﻝﻌﻠﻥ ﻭ ﺍﻻﻨﻘﻴﺎﺩ ﻝﻬﻤﺎ ﺇﺭﺸﺎﺩ ﺍﻝﻤﻨﺎﻓﻘﻴﻥ:
ا
^ال ا:YZ
-Uﺍﺘ ُل ﺍﻵﻴﺎﺕ ﺍﻝﻜﺭﻴﻤﺔ ﻭﺘﺩﺒﺭﻫﺎ ﺜ ﻡ -Uﺃﺠﺏ ﻋﻥ ﺍﻷﺴﺌﻠﺔ ﺍﻝﺘﺎﻝﻴﺔ ﻝﻬﺎ:
ﻥ
ﻙ ﻫ ﻡ ﺍﻝﹾ ﻤﻔﹾ ِﻠﺤﻭ ﻁﻌﻨﹶﺎ ﻭُﺃﻭﹶﻝ ِﺌ ﺴ ِﻤﻌﻨﹶﺎ ﻭَﺃ ﹶ
ﻥ ِﺇﺫﹶﺍ ﺩﻋﻭﺍ ِﺇﻝﹶﻰ ﺍﻝﱠﻠ ِﻪ ﻭ ﺭﺴﻭِﻝ ِﻪ ِﻝﻴﺤ ﹸﻜ ﻡ ﺒﻴ ﹶﻨ ﻬﻡ ﺃَﻥ ﻴﻘﹸﻭﻝﹸﻭﺍ ﻥ ﹶﻗﻭَ ل ﺍﻝﹾ ﻤﺅْ ِﻤﻨِﻴ
ﻗﺎل ﺍﷲ ﺘﻌﺎﻝﻰِ :ﺇ ﱠﻨﻤﺎ ﻜﹶﺎ
ﺠﻬ ﺩ َﺃﻴﻤﺎ ِﻨ ِﻬﻡ ﹶﻝ ِﺌﻥَ ﺃ ﻤﺭ ﹶﺘ ﻬﻡﺴﻤﻭﺍ ﺒِﺎﻝﱠﻠ ِﻪ
ﻥ ) (٥٢ﻭَﺃﻗﹾ ﻙ ﻫ ﻡ ﺍﻝﹾﻔﹶﺎ ِﺌﺯﻭ ﺵ ﺍﻝﱠﻠ ﻪ ﻭ ﻴ ﱠﺘﻘﹾ ِﻪ ﹶﻓُﺄﻭ ﹶﻝ ِﺌ ﻁ ِﻊ ﺍﻝﱠﻠ ﻪ ﻭ ﺭﺴﻭﹶﻝ ﻪ ﻭ ﻴﺨﹾ ﹶ ) (٥١ﻭﻤﻥ ﻴ ِ
ﻋﹶﻠﻴِ ﻪ
ﻥ ) (٥٣ﹸﻗلْ َﺃﻁِﻴﻌﻭﺍ ﺍﻝﱠﻠ ﻪ ﻭَﺃﻁِﻴﻌﻭﺍ ﺍﻝ ﺭﺴﻭ َل ﹶﻓﺈِﻥ ﹶﺘ ﻭﻝﱠﻭﺍ ﹶﻓِﺈ ﱠﻨﻤﺎ ﺨﺒِﻴﺭِ ﺒﻤﺎ ﹶﺘﻌ ﻤﻠﹸﻭ ﻥ ﺍﻝﱠﻠ ﻪ ﹶ ﻋﺔﹲ ﻤﻌﺭﻭ ﹶﻓﺔﹲ ِﺇ ﺴﻤﻭﺍ ﻁﹶﺎ ﻥ ﻗﹸل ﻝﱠﺎ ﹸﺘﻘﹾ ِﺠ ﹶﻝ ﻴﺨﹾ ﺭ
ﻥ ) (٥٤ ﻍ ﺍﻝﹾ ﻤ ِﺒﻴ
ﻋﻠﹶﻰ ﺍﻝ ﺭﺴﻭ ِل ِﺇﻝﱠﺎ ﺍﻝﹾ ﺒﻠﹶﺎ ﹸ ﺤ ﻤﻠﹾ ﹸﺘﻡ ﻭﺇِﻥ ﹸﺘﻁِﻴﻌﻭ ﻩ ﹶﺘﻬ ﹶﺘﺩﻭﺍ ﻭﻤﺎ ﻋﹶﻠﻴﻜﹸﻡ ﻤﺎ ﺤ ﻤ َل ﻭ
ﻤﺎ
-Uﺍﺴﺘﺨﺭﺝ ﻤﻥ ﺍﻵﻴﺎﺕ ﺍﻝﻜﺭﻴﻤﺔ ﺍﻝﺴﺎﺒﻘﺔ ﺍﻝﻤﻔﺭﺩﺓ ﺍﻝﻘﺭﺁﻨﻴﺔ ﺍﻝﺩﺍﻝﺔ ﻋﻠﻰ ﺍﻝﻤﻌﺎﻨﻲ ﺍﻵﺘﻴﺔ:
ﺠﻬ ﺩ َﺃﻴﻤﺎ ِﻨ ِﻬﻡ. ﻥ ﻏﺎﻴﺔ ﺍﻝﺠﻬﺩ ﻓﻲ ﺤﻠﻔﻬﻡ :ﻭَﺃﻗﹾ
ﺴﻤﻭﺍ ﺒِﺎﻝﱠﻠ ِﻪ -ﺤﻠﻔﻭﺍ ﺒﺎﷲ ﺒﺎﻝِﻐﻴ
ﺤ ﻤﻠﹾ ﹸﺘﻡ. ﺏ ﺍﻹﺠﺎﺒﺔ ﻭﺍﻝﻁﺎﻋﺔ :ﻭ
ﻋﹶﻠﻴﻜﹸﻡ ﻤﺎ -ﻋﻠﻴﻜﻡ ﻭﺠﻭ
ﺤ ﻤ َل .
ﻋﹶﻠﻴِ ﻪ ﻤﺎ ﻋﻠﻰ ﺍﻝﺭﺴﻭ ِل ﻤﺎ ﹸﻜﱢﻠ ﹶ
ﻑ ﻭﺃﻤﺭ ﺒﻪ ﻤﻥ ﺘﺒﻠﻴﻎ ﺍﻝﺭﺴﺎﻝﺔ :
-Uﻭﻀﻌﺕ ﺍﻵﻴﺔ ) ( ٥٢ﺸﺭﻭﻁﹰﺎ ﺃﺭﺒﻌﺔ ﻝﻠﻔﻭﺯ ﻓﻲ ﺍﻵﺨﺭﺓ ،ﺍﺫﻜﺭﻫﺎ.
-ﻁﺎﻋﺔ ﺍﷲ ﺘﻌﺎﻝﻰ - .ﻁﺎﻋﺔ ﺍﻝﺭﺴﻭل - .ﺨﺸﻴﺔ ﺍﷲ ﺘﻌﺎﻝﻰ – .ﺍﻝﺘﻘﻭﻯ.
-Uﺃﺤﻤﺩ ﺭﺠل ﻤﺅﻤﻥ ﺼﺎﺩﻕ ﺒﺈﻴﻤﺎﻨﻪ ﺘﺨﺎﺼﻡ ﻤﻊ ﺠﺎﺭ ﻝﻪ ﻓﺤﻜﻡ ﺍﻝﻘﺎﻀﻲ ﻝﺠﺎﺭﻩ ﻋﻠﻴﻪ ﻭﻓﻕ ﺤﻜﻡ ﺍﷲ ﺘﻌﺎﻝﻰ ﻭﺭﺴﻭﻝﻪ.
ﻤﻥ ﺨﻼل ﺍﻵﻴﺔ ) ( ٥١ﺒﺭﺃﻴﻙ ﻤﺎﺫﺍ ﺴﻴﻜﻭﻥ ﻤﻭﻗﻑ ﺃﺤﻤﺩ ﻤﻥ ﺤﻜﻡ ﺍﻝﻘﺎﻀﻲ؟
-ﺍﻝﻘﺒﻭل ﺍﻝﺘﺎﻡ ﻭﺍﻝﺭﻀﻲ ﻁﺎﻋﺔ ﷲ ﻭﺍﻝﺭﺴﻭل .
ﺴﺭ ﺴﺒﺏ ﻫﺫﺍ ﺍﻝﻤﻭﻗﻑ.
ﹶﻓ
-ﻷﻥ ﺍﻝﻤﺅﻤﻥ ﺒﺎﷲ ﺤﻕ ﺍﻹﻴﻤﺎﻥ ﻴﺭﻀﻲ ﺒﺤﻜﻡ ﺍﻝﻘﺎﻀﻲ ﻷﻨﻪ ﺤﻜﻡ ﻭﻓﻕ ﻤﺎ ﺃﻤﺭ ﺍﷲ ﻭﺭﺴﻭﻝﻪ .
ﺤ ﻤﻠﹾ ﹸﺘﻡ ﻭﺇِﻥ ﹸﺘﻁِﻴﻌﻭ ﻩ ﹶﺘﻬ ﹶﺘﺩﻭﺍ ﻭﻤﺎ
ﻋﹶﻠﻴﻜﹸﻡ ﻤﺎ
ﺤ ﻤ َل ﻭ
ﻋﹶﻠﻴِ ﻪ ﻤﺎ
-Uﻗﺎل ﺘﻌﺎﻝﻰ :ﹸﻗلْ َﺃﻁِﻴﻌﻭﺍ ﺍﻝﱠﻠ ﻪ ﻭَﺃﻁِﻴﻌﻭﺍ ﺍﻝ ﺭﺴﻭ َل ﹶﻓﺈِﻥ ﹶﺘ ﻭﻝﱠﻭﺍ ﹶﻓ ِﺈ ﱠﻨﻤﺎ
ﻥ
ﻍ ﺍﻝﹾ ﻤﺒِﻴ
ﻋﻠﹶﻰ ﺍﻝ ﺭﺴﻭ ِل ِﺇﻝﱠﺎ ﺍﻝﹾ ﺒﻠﹶﺎ ﹸ
ﺤ ﻤﻠﹾ ﹸﺘﻡ
ﻋﹶﻠﻴﻜﹸﻡ ﻤﺎ
ﺤ ﻤ َل ﻭ ﻤﺎﺫﺍ ﻴﻔﻴﺩ ﺍﻝﺘﻌﺒﻴﺭ ﺒﺎﻝﺘﺤﻤﻴل ﻓﻲ ﻗﻭﻝﻪ ﺘﻌﺎﻝﻰ :
ﻋﹶﻠﻴِ ﻪ ﻤﺎ
٥١
ا
^ال اا(:-
-Uﺍﺘ ُل ﺍﻵﻴﺎﺕ ﺍﻝﻜﺭﻴﻤﺔ ﻭﺘﺩﺒﺭﻫﺎ ﺜ ﻡ -Uﺃﺠﺏ ﻋﻥ ﺍﻷﺴﺌﻠﺔ ﺍﻝﺘﺎﻝﻴﺔ ﻝﻬﺎ:
ﻥ ﹶﻝ ﻬﻡ ﺩِﻴ ﹶﻨ ﻬ ﻡ
ﻥ ﻤِﻥ ﹶﻗﺒِﻠ ِﻬﻡ ﻭﹶﻝ ﻴ ﻤ ﱢﻜ ﹶﻨ ﻑ ﺍﱠﻝﺫِﻴ ﺽ ﹶﻜﻤﺎ ﺍﺴ ﹶﺘﺨﹾﹶﻠ ﹶ ﺕ ﹶﻝ ﻴﺴ ﹶﺘﺨﹾِﻠ ﹶﻔ ﱠﻨﻬﻡ ﻓِﻲ ﺍﻝﹾَﺄﺭِ
ﻋ ِﻤﻠﹸﻭﺍ ﺍﻝﺼﺎِﻝﺤﺎ ِ ﻥ ﺁ ﻤﻨﹸﻭﺍ ﻤِﻨ ﹸﻜﻡ ﻭ ﻋ ﺩ ﺍﻝﱠﻠ ﻪ ﺍﱠﻝﺫِﻴ ﻗﺎل ﺍﷲ ﺘﻌﺎﻝﻰ :ﻭ
ﻥ ) (٥٥ﻭَﺃﻗِﻴﻤﻭﺍ ﺴﻘﹸﻭ ﻙ ﻫ ﻡ ﺍﻝﹾﻔﹶﺎ ِﻙ ﹶﻓُﺄﻭﹶﻝ ِﺌ
ﺸﻴً ﺌﺎ ﻭﻤﻥ ﹶﻜﻔﹶ ﺭ ﺒﻌ ﺩ ﹶﺫ ِﻝ
ﻥ ﺒِﻲ ﹶ ﺨﻭِ ﻓ ِﻬﻡَ ﺃﻤﻨﹰﺎ ﻴﻌ ﺒﺩﻭ ﹶﻨﻨِﻲ ﻝﹶﺎ ﻴﺸﹾ ِﺭﻜﹸﻭ ﺍﱠﻝﺫِﻱ ﺍﺭ ﹶﺘﻀﻰ ﹶﻝﻬﻡ ﻭ ﹶﻝ ﻴ ﺒ ﺩ ﹶﻝ ﱠﻨﻬﻡ ﻤﻥ ﺒﻌِ ﺩ ﹶ
ﺱ ﺍﻝﹾ ﻤﺼِﻴ ﺭ ﺽ ﻭ ﻤﺄْﻭﺍ ﻫ ﻡ ﺍﻝﻨﱠﺎ ﺭ ﻭﹶﻝ ِﺒﺌْ ﻥ ﻓِﻲ ﺍﻝﹾَﺄﺭِ ﺠﺯِﻴ ﻥ ﹶﻜ ﹶﻔﺭﻭﺍ ﻤﻌِ
ﻥ ﺍﱠﻝﺫِﻴ
ﺴ ﺒ ﻥ ) (٥٦ﻝﹶﺎ ﹶﺘﺤ ﺤﻤﻭ ﺼﻠﹶﺎ ﹶﺓ ﻭﺁﺘﹸﻭﺍ ﺍﻝ ﺯﻜﹶﺎ ﹶﺓ ﻭَﺃﻁِﻴﻌﻭﺍ ﺍﻝ ﺭﺴﻭ َل ﹶﻝ ﻌﱠﻠ ﹸﻜﻡ ﹸﺘﺭ ﺍﻝ
) (٥٧
-Uﺍﻤﻸ ﺍﻝﻔﺭﺍﻏﺎﺕ ﺍﻵﺘﻴﺔ ﻋﻠﻰ ﺨﺭﻴﻁﺔ ﺍﻝﻤﻔﺎﻫﻴﻡ ﺒﻤﺎ ﻴﻨﺎﺴﺒﻬﺎ:
ل.
-ﺍﻷﻋﺩﺍﺀ ﻤﻬﻤﺎ ﻜﺎﻨﺕ ﻗﻭﺘﻬﻡ ﻓﻬﻡ ﻓﻲ ﻗﺒﻀﺔ ﺍﷲ ﻋ ﺯ ﻭﺠ ﱠ
٥٢
ﺍﻝﺩﺭﺱ ﺍﻝﺴﺎﺩﺱ:
ﻋﺎﺌﺸﺔ ﻋﺒﺩ ﺍﻝﺭﺤﻤﻥ " ﺒﻨﺕ ﺍﻝﺸﺎﻁﺊ "
ﺍﻝﺴﺅﺍل ﺍﻷﻭل:
ﺍﻝﺴﺅﺍل ﺍﻝﺜﺎﻨﻲ:
-Uﺣﺪﺩ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﱵ ﺍﻧﻄﻠﻘﺖ ﻣﻨﻬﺎ ﺑﻨﺖ ﺍﻟﺸﺎﻃﻲﺀ ﻟﻠﺘﻔﺴﲑ ﺍﻟﺒﻴﺎﱐ ﻟﻠﻘﺮﺁﻥ؟
• ﻝﻡ ﺘﻔﺴﺭ ﻝﻔﻅﹰﺎ ﻗﺭﺁﻨﻴﺎ ﺩﻭﻥ ﺍﺴﺘﻘﺭﺍﺀ ﻜﺎﻤل ﻝﻜل ﻤﻭﺍﻀﻊ ﻭﺭﻭﺩﻩ ﻭﺒﻤﺨﺘﻠﻑ ﺼﻴﻐﻪ ﻓﻲ ﺍﻝﻘﺭﺁﻥ .
• ﻝﻡ ﺘﺘﺘﻨﺎﻭل ﺃﻯ ﻤﻭﻀﻭﻉ ﻗﺭﺁﻨﻲ ﺩﻭﻥ ﺘﺘﺒﻊ ﺩﻗﻴﻕ ﻝﻜل ﺁﻴﺎﺘﻪ ﻓﻲ ﺍﻝﻤﺼﺤﻑ ﻤﻊ ﺘﺩﺒﺭ ﺴﻴﺎﻗﻬﺎ ﺍﻝﺨﺎﺹ ﻓﻲ ﺍﻵﻴﺔ
ﻭﺍﻝﺴﻭﺭﺓ ﻓﻲ ﺴﻴﺎﻗﻬﺎ ﺍﻝﻌﺎﻡ ﻓﻲ ﺍﻝﻘﺭﺁﻥ ﺍﻝﻜﺭﻴﻡ .
ﺍﻝﺴﺅﺍل ﺍﻝﺜﺎﻝﺙ:
-Uﻋﻠل ﻤﺎ ﻴﺄﺘﻲ:
أت yا
8درا
ا3آد
3 .دبd ،ة 4eا:ه ا @Mم ا? ا ت ?@.
إ O&, (V8زو وأ 8ذه أ!&) ا 0$iأن #V84إ@ ا]دب وه =pا e2ا 08أ'ل ( اsن .
آ &
yا ً>m? V. ? VVأم yا8ء $ا{@ .@Mا.ر
.
]ن ادات \i( 1
4وج ا
)! tا
& 0? tه rا
) آ أن د!&ط \ ! &? $ر ( ا2
ا 08و. t2
ﰲ ﺍﻣﺘﺤﺎﻥ ﺷﻬﺎﺩﺓ ﺍﻟﻜﻔﺎﺀﺓ ﺣﺼﻠﺖ ﻋﻠﻰ ﺍﳌﺮﻛﺰ ﺍﻷﻭﻝ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﳌﻌﻠﻤﺎﺕ ﰲ ﺍﻟﻘﻄﺮ ﺍﳌﺼﺮﻱ.
]' = 0? ?$4اO8Lق (ر ا2ت ? 0ا$,رة وX&4 = Pس وا2 tV4را ا&
وا 8رت !) ز!& 4آ /8ا
ا &9و 2&,O4 @2 t>Pو @2 t2,ه rا .V&8وهrا د&@2 %
ا8ده و! 4(Zوااره 4&
! 2P4 @2ا.&2
٥٣
ا {ال اا?^:
ﺘﺒﻨﱠﺕ ﺒﻨﺕ ﺍﻝﺸﺎﻁﺊ ﻗﻀﺎﻴﺎ ﺍﻝﻤﺭﺃﺓ ﺩﻓﺎﻋﺎ ﻭﺩﺭﺍﺴﺔ ﻭﺭﺩﺍ ﻋﻠﻰ ﺸﺒﻪ ﺍﻝﻤﻐﺭﻀﻴﻥ ﻭﻗﺩ ﺘﺠﻠﻰ ﺫﻝﻙ
ﺒﻌﺩﺓ ﻤﻭﺍﻗﻑ ﻤﻥ ﺃﻫﻤﻬﺎ:
د=] = Mق ا'أة >
5pذ آ ^;> 3و 3,9آ'ل ا
1XNوا Nوا'AXة.
M#ده
آ Vإ(Xاف وUAل ]آ Xا'أةUv ،ل
MLا VXNو?
MTXا'{'ات
?> RXNا'1ه ا'`<
= Xا'أة وآUA }1ل ه_ IاXآ و=5م 'Hه ? ا>Xر وا> 3<Xو?} أن
آ Uا'أة واUZ> 3#ن.
= C=9 M'5ا'أة ا' <' ،أMPت MاNرة ا'< <Dqأة ?5ء ?:م ا
و( ء ا
و?<D C
ا =< Cو <9وا 5ة ز uوا 5ة Z9ر
Aا =.'M
ا {ال ا:0p
ﺍﺴﺘﻨﺘﺞ ﻤﻥ ﺴﻴﺭﺓ ﺒﻨﺕ ﺍﻝﺸﺎﻁﺊ ﺃﻫﻡ ﺍﻝﻌﻭﺍﻤل ﺍﻝﺘﻲ ﺴﺎﻫﻤﺕ ﻓﻲ ﻨﺒﻭﻏﻬﺎ ﺍﻝﻌﻠﻤﻲ ﻓﻲ ﻤﺠﺎل ﺍﻝﺩﺭﺍﺴﺎﺕ ﺍﻝﻘﺭﺁﻨﻴﺔ.
ا><=
Xم ا<` وا-ن
( M:ا 9qواqد? وا
.5إ-< M,`Dن وUو ?5>? Cوvع.
ا>
FNpدرا 9اNص و ا<` ا?
.ا= XN( Mزو M#واع W] C[Mآن ='
ا>. 1
ا {ال ا دس:
ﺍﺫﻜﺭ ﺍﺜﻨﻴﻥ ﻤﻥ ﺍﻝﻌﻭﺍﻤل ﺍﻝﺘﻲ ﺩﻓﻌﺕ ﺒﻨﺕ ﺍﻝﺸﺎﻁﺊ ﺇﻝﻰ ﺍﻝﺒﺤﺙ ﻋﻥ ﺸﺨﺼﻴﺔ ﺍﻝﻤﺭﺃﺓ ﺍﻝﻤﺴﻠﻤﺔ ﻋﺒﺭ ﺍﻝﺘﺎﺭﻴﺦ ﺍﻹﺴﻼﻤﻲ.
-ﻹﻨﺼﺎﻓﻬﺎ ﻭﺩﻓﺎﻋﺎ ﻋﻨﻬﺎ ﻭﺩﺭﺍﺴﺔ ﻷﺤﻭﺍﻝﻬﺎ ﻭﺭﺩﹰﺍ ﻋﻠﻰ ﺸﺒﻬﺎﺕ ﺍﻝﻤﻐﺭﻀﻴﻥ ﻭﺇﺜﺒﺎﺕ ﺍﻝﻭﺠﻭﺩ ﺍﻝﻌﻠﻤﻲ ﻝﻠﻤﺭﺃﺓ.
ﻤﺴﺎﻋﺩﺘﻬﺎ ﻝﻠﻘﻴﺎﻡ ﺒﺩﻭﺭﻫﺎ ﻓﻲ ﻫﺫﺍ ﺍﻝﻌﺎﻝﻡ. -
ﺘﻌﺭﻴﻔﻬﺎ ﺒﻤﻜﺎﻨﺘﻬﺎ. -
.ﻋﻨﺩﻤﺎ ﺃﺭﺍﺩﺕ ﻋﺎﺌﺸﺔ ﻋﺒﺩﺍﻝﺭﺤﻤﻥ ﺍﺴﺘﻜﻤﺎل ﺘﻌﻠﻴﻤﻬﺎ ﻭﻝﻡ ﻴﻭﺠﺩ ﻓﻲ ﺒﻠﺩﻫﺎ )ﺩﻤﻴﺎﻁ( ﻤﺩﺍﺭﺱ ﻝﻠﺘﻌﻠﻴﻡ:
√ ( ﺍﺴﺘﻌﺎﺭﺕﹾ ﻤﻥ ﺯﻤﻴﻼﺘﻬﺎ ﻜﺘﺏ ﺍﻝﺴﻨﺔ ﺍﻝﻨﻬﺎﺌﻴﺔ ﻤﻥ ﻤﺩﺭﺴﺔ ﺍﻝﻤﻌﻠﻤﺎﺕ ﻭﺘﻘﺩﻤﺕ ﻝﻼﻤﺘﺤﺎﻥ ﻭﻨﺠﺤﺕﹾ. )
أت ?7? mا &.أو J Lا .@Mا:دة :$
( ﹸﻜﺘﹼﺎﺏ ) ( ر
ا.@M.ت X .رة. ) ( ر
ا@ ذي ا 7@
3ت. ) √
ﺍﻝﻘﺭﻴﺔ.
٥٤
ا {ال ا>: ^9
ﺕ ﻤﻨﺫ ﺍﻝﺼﻐﺭ ﺃﻥ ﺃُﺼﻐﻲ ﺒﻜل ﻭﺠﺩﺍﻨﻲ ﺇﻝﻰ ﻫﺫﺍ ﺍﻝﻘﺭﺁﻥ ،ﻭﺃﻥ ﺃﺘﻠﻭ ﺁﻴﺎﺘﻪ ﻓﻲ ﺘﺄﺜﺭ ﻭﺨﺸﻭﻉ،
ﺘﻘﻭل ﺒﻨﺕ ﺍﻝﺸﺎﻁﺊ ":ﺃِﻝﻔﹾ ﹸ
ﻉ ﺒﻴﺎﻨﹶﻪ ﺇﻻ ﺒﻌﺩ ﺘﺨﺼﺼﻲ ﻓﻲ ﺩﺭﺍﺴﺔ ﺍﻝﻨﺼﻭﺹ ،ﻭﺍﺘﺼﺎﻝﻲ ﺒﺄﺼﻴل ﻤﺎ ﻝﻠﻌﺭﺒﻴﺔ ﻤﻥ ﺘﺭﺍﺙ ﺃﺩﺒﻲ".
ﻭﻝﻜﻨﻲ ﻝﻡ َﺃ ِ
ﺘﺸﻴﺭ ﺒﻨﺕ ﺍﻝﺸﺎﻁﺊ -ﺭﺤﻤﻬﺎ ﺍﷲ -ﺇﻝﻰ ﻋﺩﺓ ﻋﻭﺍﻤل ﺴﺎﻫﻤﺕ ﻓﻲ ﺘﻌﻤﻴﻕ ﻭﻋﻴﻬﺎ ﺒﺒﻴﺎﻥ ﺍﻝﻘﺭﺁﻥ.
ﻋﻨﺩﻤﺎ ﺃﺭﺍﺩﺕﹾ ﺍﺴﺘﻜﻤﺎل ﺘﻌﻠﻴﻤﻬﺎ ﻭﻝﻡ ﻴﻭﺠﺩ ﻓﻲ ﺒﻠﺩﻫﺎ ) ﺩﻤﻴﺎﻁ ( ﻤﺩﺍﺭﺱ ﻝﻠﺘﻌﻠﻴﻡ
ﺍﺘﺠﻬﺕ ﻝﻠﺩﺭﺍﺴﺔ ﺍﻝﻤﻨﺯﻝﻴﺔ ﻝﻌﺩﻡ ﻭﺠﻭﺩ ﻤﺩﺍﺭﺱ ﻓﻲ ﺩﻤﻴﺎﻁ ﻝﻠﺘﻌﻠﻴﻡ ﺒﻌﺩ ﺍﻝﻤﺭﺤﻠﺔ ﺍﻝﺘﻲ ﻭﺼﻠﺘﻬﺎ .ﻋﻜﻔﺕ ﻋﻠﻰ ﺍﻝﻤﺫﺍﻜﺭﺓ ﻭﺘﻘﺩﻤﺕ ﻝﻺﻤﺘﺤﺎﻥ.
ﻓﻲ ﺍﻤﺘﺤﺎﻥ ﺸﻬﺎﺩﺓ ﺍﻝﻜﻔﺎﺀﺓ ﺤﺼﻠﺕ ﻋﻠﻰ ﺍﻝﻤﺭﻜﺯ ﺍﻷﻭل ﻋﻠﻰ ﻤﺴﺘﻭﻯ ﻤﺼﺭ.
.ﻜﻴﻑ ﻁ ﺒﻘﺕﹾ ﺒﻨﺕ ﺍﻝﺸﺎﻁﺊ ﻤﻊ ﺯﻭﺠﻬﺎ ﻨﻅﺭﺓ ﺍﻹﺴﻼﻡ ﻝﻠﺘﻜﺎﻤل ﺒﻴﻥ ﺍﻝﺭﺠل ﻭﺍﻝﻤﺭﺃﺓ ﻤﻥ ﺨﻼل ﺇﻨﺘﺎﺠﻬﺎ ﺍﻝﻌﻠﻤﻲ ﻓﻲ ﺍﻝﺩﺭﺍﺴﺎﺕ
ﺍﻝﻘﺭﺁﻨﻴﺔ؟
ﻭﺫﻝﻙ ﻤﻥ ﺨﻼل ﺘﻌﺎﻭﻨﻬﺎ ﻤﻊ ﺯﻭﺠﻬﺎ ﺃﺴﺘﺎﺫ ﺍﻝﻠﻐﺔ ﺍﻝﻌﺭﺒﻴﺔ ﺃﻤﻴﻥ ﺍﻝﺨﻭﻝﻲ ﻋﻨﺩﻤﺎ ﻨﺼﺤﻬﺎ ﺒﺩﺭﺍﺴﺔ ﺍﻷﺩﺏ ﻭﻫﻀﻡ ﺍﻝﻠﻐﺔ ﺍﻝﻌﺭﺒﻴﺔ ﻭﻗﺩ
ﺴﺎﻋﺩﻫﺎ ﻓﻲ ﺫﻝﻙ ﻜﺜﻴﺭﺍ ﺤﺘﻰ ﺍﺴﺘﻁﺎﻋﺕ ﺃﻥ ﺘﺒﺩﺃ ﻓﻲ ﺍﻝﺘﻔﺴﻴﺭ ﺍﻝﺒﻴﺎﻨﻲ ﻝﻠﻘﺭﺁﻥ ﺍﻝﻜﺭﻴﻡ ﻭﻭﻀﻊ ﻝﻬﺎ ﻤﻨﻬﺠﻴﺔ ﺍﻝﺘﻔﺴﻴﺭ ﺍﻝﺒﻴﺎﻨﻲ.
٥٥
ا {ال اXدي = :
ﺍﻝﻌﻭﺍﻤل ﺍﻝﺘﻲ ﺩﻓﻌﺕ ﺒﻨﺕ ﺍﻝﺸﺎﻁﻲﺀ ﺇﻝﻰ ﺍﻝﺒﺤﺙ ﻋﻥ ﺸﺨﺼﻴﺔ ﺍﻝﻤﺭﺃﺓ ﺍﻝﻤﺴﻠﻤﺔ ﺍﻝﻤﺘﻤﻴﺯﺓ ﻋﺒﺭ ﺍﻝﺘﺎﺭﻴﺦ ﺍﻹﺴﻼﻤﻲ
-ﺇﻨﺼﺎﻑ ﺍﻝﻤﺭﺃﺓ ﻭﺇﻋﺎﺩﺓ ﺇﻋﺘﺒﺎﺭﻫﺎ -ﻹﻨﺼﺎﻓﻬﺎ ﻭﺩﻓﺎﻋﺎ ﻋﻨﻬﺎ ﻭﺩﺭﺍﺴﺔ
-ﺇﺜﺒﺎﺕ ﺍﻝﻭﺠﻭﺩ ﺍﻝﻌﻠﻤﻲ ﻝﻠﻤﺭﺃﺓ
ﻷﺤﻭﺍﻝﻬﺎ ﻭﺭﺩﹰﺍ ﻋﻠﻰ ﺸﺒﻬﺎﺕ ﺍﻝﻤﻐﺭﻀﻴﻥ -ﻤﺴﺎﻋﺩﺘﻬﺎ ﻝﻠﻘﻴﺎﻡ ﺒﺩﻭﺭﻫﺎ ﻓﻲ ﻫﺫﺍ ﺍﻝﻌﺎﻝﻡ -ﺘﻌﺭﻴﻔﻬﺎ ﺒﻤﻜﺎﻨﺘﻬﺎ.
-ﺍﻷﺴﺎﻝﻴﺏ ﺍﻝﺘﻲ ﺍﺴﺘﺨﺩﻤﺘﻬﺎ ﺒﻨﺕ ﺍﻝﺸﺎﻁﻲﺀ ﻓﻲ ﺩﻓﺎﻋﻬﺎ ﻋﻥ ﻗﻀﺎﻴﺎ ﺍﻝﻤﺭﺃﺓ:
- -ﺍﻝﺤل ﺍﻝﺫﻱ ﺘﻁﺭﺤﻪ ﺍﻝﺩﻜﺘﻭﺭﺓ ﻋﺎﺌﺸﺔ ﻋﺒﺩﺍﻝﺭﺤﻤﻥ ﻝﺘﺠﻨﺏ ﺍﻝﺨﺼﻭﻤﺔ ﺍﻝﺘﻲ ﻜﺎﻨﺕ ﺒﻴﻥ ﺍﻝﻤﺭﺃﺓ ﻭﺍﻝﺭﺠل:
-ﺒﺎﻋﺘﺭﺍﻑ ﻜل ﻤﻥ ﺍﻝﺭﺠل ﻭﺍﻝﻤﺭﺃﺓ ﺒﺄﻫﻤﻴﺔ ﺩﻭﺭ ﺍﻵﺨﺭ.
ا {ال ا~(
=:
ﻀﻊ ﺇﺸﺎﺭﺓ )( ﺃﻤﺎﻡ ﺍﻝﻌﺒﺎﺭﺓ ﺍﻝﺼﺤﻴﺤﺔ ،ﻭﺇﺸﺎﺭﺓ )( ﺃﻤﺎﻡ ﺍﻝﻌﺒﺎﺭﺓ ﻏﻴﺭ ﺍﻝﺼﺤﻴﺤﺔ ﻤﻤﺎ ﻴﻠﻲ: -U
( ﻜﺎﻨﺕ ﺒﻨﺕ ﺍﻝﺸﺎﻁﺊ ﺃﻭل ﺍﻤﺭﺃﺓ ﺘﺤﺎﻀﺭ ﻓﻲ ﺠﺎﻤﻌﺔ ﺍﻷﺯﻫﺭ. )
) ( ﺒﺩﺃﺕ ﻋﺎﺌﺸﺔ ﻋﺒﺩﺍﻝﺭﺤﻤﻥ ﺃﻭﻝﻰ ﻤﺤﻁﺎﺘﻬﺎ ﺍﻝﻌﻠﻤﻴﺔ ﺍﻝﺠﺎﺩﺓ ﻓﻴ ﹸﻜﺘﹼﺎﺏ ﺍﻝﻘﺭﻴﺔ.
( ﺩﺭﺴﺕ ﺒﻨﺕ ﺍﻝﺸﺎﻁﺊ ﺒﻤﺩﺭﺴﺔ ﺍﻝﻤﻌﻠﻤﺎﺕ ﺒﺎﻝﻤﻨﺼﻭﺭﺓ ﻤﻊ ﺯﻤﻴﻼﺘﻬﺎ. )
( ﻤﺩﺭﺴﺔ ﺍﻝﻠﻭﺫﻱ ﺍﻷﻤﻴﺭﻴﺔ ﻝﻠﺒﻨﺎﺕ ﻤﻥ ﺍﻝﻤﺩﺍﺭﺱ ﺍﻝﺘﻲ ﻋﻤﻠﺕ ﺒﻬﺎ ﺒﻨﺕ ﺍﻝﺸﺎﻁﺊ. )
( ﻭﻝﺩﺕ ﻋﺎﺌﺸﺔ ﻋﺒﺩﺍﻝﺭﺤﻤﻥ ﺭﺤﻤﻬﺎ ﺍﷲ ﻓﻲ ﺍﻝﺴﺎﺩﺱ ﻤﻥ ﻨﻭﻓﻤﺒﺭ ﻋﺎﻡ ) ١٩١٣ﻡ( ﻡ )
( ﺍﻜﺘﻔﺕ ﻋﺎﺌﺸﺔ ﻋﺒﺩ ﺍﻝﺭﺤﻤﻥ ﺒﺄﻥ ﺘﺘﻌﻠﻡ ﺍﻝﺘﻌﻠﻴﻡ ﺍﻝﺩﻴﻨﻲ ﻓﻲ ﺒﻴﺕ ﺃﺒﻴﻬﺎ. )
( ﺘﻭﻗﻔﺕ ﻋﻥ ﺍﻝﺘﻌﻠﻴﻡ ﺤﺘﻰ ﺘﺯﻭﺠﺕ ﻤﻥ ﺍﻝﺸﻴﺦ ﺃﻤﻴﻥ ﺍﻝﺨﻭﻝﻲ. )
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ﺍﻝﻤﺤﻭﺭ ﺍﻝﺨﺎﻤﺱ :ﺍﻝﺩﺭﺱ ﺍﻝﺴﺎﺒﻊ :ﻤﺤﻤﺩ ﺇﻗﺒﺎل
ﺍﻝﺴﺅﺍل ﺍﻷﻭل:
-ﺍﻻﺘﺼﺎل ﺒﺤﻀﺎﺭﺓ ﺍﻝﻐﺭﺏ ﻭﺩﺭﺍﺴﺘﻬﺎ -
.ﺍﻻﺴﺘﻔﺎﺩﺓ ﻤﻥ ﺍﻝﻌﻠﻭﻡ ﺍﻝﺘﻲ ﻨﺸﺄﺕ ﻓﻲ ﺒﻼﺩ ﺍﻝﻐﺭﺏ.
-ﺇﻅﻬﺎﺭ ﻋﻅﻤﺔ ﺍﻹﺴﻼﻡ ﻭﺃﻨﻪ ﺩﻴﻥ ﺍﻝﻌﻠﻡ ﻓﻲ ﻜل ﺯﻤﺎﻥ ﻭﻤﻜﺎﻥ.
ﺍﻝﺴﺅﺍل ﺍﻝﺜﺎﻝﺙ:
-Uﺘﺨﺭﺝ ﻤﺤﻤﺩ ﺇﻗﺒﺎل ﻤﻥ ﻤﺩﺭﺴﺘﻴﻥ ﺍﺜﻨﺘﻴﻥ .ﻤﺎﻫﻤﺎ؟
-
.ﻤﺩﺭﺴﺔ ﺍﻝﺜﻘﺎﻓﺔ ﻭﺍﻝﺩﺭﺍﺴﺎﺕ ﺍﻝﻐﺭﺒﻴﺔ ﺍﻝﺘﻲ ﺘﻘﻠﺏ ﺒﻴﻥ ﻓﺼﻭﻝﻬﺎ ﻭﺩﺭﻭﺴﻬﺎ ﻤﺎﺒﻴﻥ ﺍﻝﻬﻨﺩ ﻭﺍﻨﺠﻠﺘﺭﺍ ﻭﺃﻝﻤﺎﻨﻴﺎ.
-ﻤﺩﺭﺴﺔ ﺩﺍﺨﻠﻴﺔ ) ﺍﻝﻤﺩﺭﺴﺔ ﺍﻝﻘﺭﺁﻨﻴﺔ ( ﺍﻝﺘﻲ ﻨﺸﺄ ﻓﻲ ﻜﻨﻔﻬﺎ ﻤﻨﺫ ﻜﺎﻥ ﺼﻐﻴﺭﺍ.
ﺍﻝﺴﺅﺍل ﺍﻝﺭﺍﺒﻊ:
-Uﻣﺎﻫﻲ ﺃﻫﻢ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﱵ ﺃﺛﺮﺕ ﰲ ﺗﺮﺑﻴﺔ " ﳏﻤﺪ ﺇﻗﺒﺎﻝ "ﻭﺃﺳﻬﻤﺖ ﰲ ﺗﻜﻮﻳﻦ ﺷﺨﺼﻴﺘﻪ؟
-ﺇﻗﺒﺎﻝﻪ ﻋﻠﻰ ﺤﻔﻅ ﻭﺘﻼﻭﺓ ﺍﻝﻘﺭﺁﻥ ﺍﻝﻜﺭﻴﻡ ﺒﺈﺴﺘﻤﺭﺍﺭ ﻤﻨﺫ ﺍﻝﺼﻐﺭ-
.ﺍﻝﺘﺒﺤﺭ ﻓﻲ ﻓﻬﻡ ﻤﻌﺎﻨﻲ ﺁﻴﺎﺕ ﺍﻝﻘﺭﺁﻥ ﻭﺃﺴﺭﺍﺭﻩ
-ﺤﺒﻪ ﺍﻝﻜﺒﻴﺭ ﻝﻠﺭﺴﻭل ﺒﺯﻴﺎﺭﺘﻪ ﻝﻠﻤﺩﻴﻨﺔ ﺍﻝﻤﻨﻭﺭﺓ -
.ﺜﺒﺎﺘﻪ ﺃﻤﺎﻡ ﺍﻝﺤﻀﺎﺭﺓ ﺍﻝﻐﺭﺒﻴﺔ ﻭﻗﻭﺓ ﺘﻤﺎﺴﻜﻪ -
.ﻤﻌﺭﻓﺔ
ﺍﻝﻨﻔﺱ ﻭﺍﻝﺘﺤﻠﻲ ﺒﺎﻷﺨﻼﻕ ﺍﻝﻔﺎﻀﻠﺔ -
.ﺇﻗﺒﺎﻝﻪ ﻋﻠﻰ ﺍﻝﻁﺎﻋﻪ ﻭﺤﺭﺼﻪ ﻋﻠﻴﻬﺎ ﻭﺘﻠﺫﺫﻩ ﺒﻬﺎ.
ﺍﻝﺴﺅﺍل ﺍﻝﺨﺎﻤﺱ:
-Uﻣﻦ ﻫﻮ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻜﺎﻣﻞ ﰲ ﻧﻈﺮ ﳏﻤﺪ ﺇﻗﺒﺎﻝ؟ -Uﻭﻣﺎﻫﻲ ﺻﻔﺎﺗﻪ؟
-ﺍﻹﻨﺴﺎﻥ ﺍﻝﻜﺎﻤل :ﻫﻭ ﺍﻝﻤﺴﻠﻡ ﺍﻝﺫﻱ ﻴﺤﻤل ﻤﻌﺎﻨﻲ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻭﺍﻝﻘﻭﺓ ﻭﺍﻝﺤﻴﺎﺓ ﻭﺍﻝﺠﻤﺎل ) ﺍﻝﻤﺴﻠﻡ ﺍﻝﻤﺜﺎﻝﻲ (.
)-ﺼﻔﺎﺘﻪ ( :ﻴﻤﺘﺎﺯ ﻋﻠﻰ ﺃﻫل ﺍﻝﺸﻙ ﻭﺍﻝﻅﻥ ﺒـ :ﺇﻴﻤﺎﻨﻪ ﻭﻴﻘﻴﻨﻪ ،ﻗﻭﺘﻪ ﻭﺸﺠﺎﻋﺘﻪ ﺍﻝﺭﻭﺤﻴﺔ ،ﺁﻓﺎﻗﻪ ﻭﺇﻨﺴﺎﻨﻴﺘﻪ ،ﺘﺠﺭﺩﻩ ﻤﻥ
ﺍﻝﺸﻬﻭﺍﺕ ﻭﺘﻤﺭﺩﻩ ﻋﻠﻰ ﺍﻷﺸﻴﺎﺀ ﺍﻝﺤﻘﻴﺭﺓ ،ﺯﻫﺩﻩ ﻭﺇﻴﺜﺎﺭﻩ ﻭﻜﺒﺭ ﻨﻔﺴﻪ.
ﺍﻝﺴﺅﺍل ﺍﻝﺴﺎﺩﺱ:
-Uﻣﺎﻫﻲ ﺍﻷﻣﻮﺭ ﺍﻟﺜﻼﺙ ﺍﻟﱵ ﺣﺮﺹ ﳏﻤﺪ ﺇﻗﺒﺎﻝ ﻋﻠﻰ ﺍﻟﺘﺄﻛﻴﺪ ﻋﻠﻴﻬﺎ ﻣﻦ ﺧﻼﻝ ﺟﻬﻮﺩﻩ ﺍﻹﺻﻼﺣﻴﺔ؟ -Uﻣﺎ ﻭﺳﺎﺋﻠﻪ ﻟﺘﺤﻘﻴﻖ ﻫﺬﻩ ﺍﻷﻫﺪﺍﻑ؟
ﺍﻷﻤﻭﺭ ﺍﻝﺘﻲ ﺤﺭﺹ ﻤﺤﻤﺩ ﺇﻗﺒﺎل ﻋﻠﻰ ﺍﻝﺘﺄﻜﻴﺩ ﻋﻠﻴﻪ:
-ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﻗﻴﺎﻡ ﻭﺣﺪﺓ ﺇﺳﻼﻣﻴﺔ ﻛﱪﻯ -
.ﺍﻟﻌﻮﺩﺓ ﻟﻠﺸﺮﻳﻌﻪ ﺍﻹﺳﻼﻣﻴﺔ -
.ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺻﺤﻮﺓ ﺇﺳﻼﻣﻴﺔ ﺷﺎﻣﻠﻪ.
ﻭﺳﺎﺋﻞ ﲢﻘﻴﻖ ﻫﺬﻩ ﺍﻷﻫﺪﺍﻑ:
-ﺇﻟﻘﺎﺀ ﺍﶈﺎﺿﺮﺍﺕ ،ﻋﻘﺪ ﺍﻟﻨﺪﻭﺍﺕ ،ﻛﺘﺎﺑﺔ ﺍﳌﻘﺎﻻﺕ.
ﺍﻝﺴﺅﺍل ﺍﻝﺴﺎﺒﻊ:
-Uﺳﺨﺮ ﳏﻤﺪ ﺇﻗﺒﺎﻝ ﺷﻌﺮﻩ ﻷﻫﺪﺍﻑ ﺳﺎﻣﻴﺔ .ﻭﺿﺤﻬﺎ:
-ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺗﻮﺣﻴﺪ ﺍﳌﺴﻠﻤﲔ -
.ﲢﺮﻳﺮ ﺍﻟﺸﻌﻮﺏ ﻣﻦ ﺍﻟﻘﻬﺮ ﻭﺍﻟﻈﻠﻢ -
.ﻧﺸﺮ ﺍﻟﻮﻋﻲ ﻭﺍﻟﺴﻼﻡ ﺑﲔ ﺍﻟﺸﻌﻮﺏ.
ﺍﻝﺴﺅﺍل ﺍﻝﺜﺎﻤﻥ :
-Uﻣﺎﻣﻬﻤﺔ ﺍﻟﺸﻌﺮ ﻭﺍﻷﺩﺏ ﰲ ﻓﻜﺮ ﳏﻤﺪ ﺇﻗﺒﺎﻝ؟
-ﺇﺩﺭﺍﻙ ﺤﻘﻴﻘﺔ ﺍﻷﻤﻭﺭ ﺍﻝﻤﺤﻴﻁﻪ -
.ﺃﻥ ﻴﻔﻴﺽ ﻋﻠﻰ ﺍﻝﻤﺠﺘﻤﻊ ﺍﻝﺤﻴﺎﺓ ﻭﺍﻝﺤﻤﺎﺱ-
.ﺍﻝﻤﺴﺎﻫﻤﺔ ﺒﺈﺜﺭﺍﺀ
ﻭﺘﻨﻤﻴﺔ ﺍﻝﻤﺠﺘﻤﻊ ﻭﺭﻗﻴﻪ ﻭﺘﻘﺩﻤﻪ.
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ﺍﻝﺴﺅﺍل ﺍﻝﺘﺎﺴﻊ :
-Uﻣﺎ ﺍﶈﻮﺭ ﺍﻟﺬﻱ ﺗﺪﻭﺭ ﺣﻮﻟﻪ ﻧﻈﺮﻳﺔ ﳏﻤﺪ ﺇﻗﺒﺎﻝ ﺍﻟﻔﻠﺴﻔﻴﺔ؟
-ﺃﻥ ﺍﻹﻨﺴﺎﻥ ﻤﺨﻠﻭﻕ ﻜﺭﻤﻪ ﺍﷲ ﺘﻌﺎﻝﻰ ﻭﺭﻓﻌﻪ ﺇﻝﻰ ﺃﻋﻠﻰ ﺍﻝﻤﺭﺍﺘﺏ ﻭﺃﻨﻌﻡ ﻋﻠﻴﻪ ﺒﻘﺩﺭﺍﺕ ﻋﻅﻴﻤﺔ ﺘﻔﻭﻕ ﻜل ﺍﻝﻤﺨﻠﻭﻗﺎﺕ
ﺍﻷﺨﺭﻯ ﻭﺤﻤﻠﻪ ﺃﻤﺎﻨﺔ ﻋﻅﻴﻤﺔ ﻭﻋﻬﺩ ﺇﻝﻴﻪ ﺒﺈﻋﻤﺎﺭ ﺍﻷﺭﺽ ﻓﻼ ﺒﺩ ﻝﻪ ﺃﻥ ﻴﺭﻗﻰ ﻝﻬﺫﻩ ﺍﻝﻤﻬﻤﺔ ﺍﻝﺠﻠﻴﻠﺔ ﺩﻭﻨﻤﺎ ﺘﻜﺎﺴل ﻋﻨﻬﺎ.
ﺍﻝﺴﺅﺍل ﺍﻝﻌﺎﺸﺭ :
-Uﻣﺎﻫﻲ ﺃﻫﻢ ﻣﺆﻟﻔﺎﺕ ﳏﻤﺪ ﺇﻗﺒﺎﻝ؟
( ) -٣ﻤﻥ ﺍﻝﺸﺨﺼﻴﺎﺕ ﺍﻝﺘﻲ ﺃﺜﺭﺕ ﻓﻲ ﺸﺨﺼﻴﺔ ﻤﺤﻤﺩ ﺇﻗﺒﺎل ﺍﻷﺴﺘﺎﺫ ) ﻤﻴﺭ ﺤﺴﻥ (
( ) -٥ﻤﻥ ﺍﻝﺠﺎﻤﻌﺎﺕ ﺍﻝﺘﻲ ﺩﺭﺱ ﻓﻴﻬﺎ ﻤﺤﻤﺩ ﺇﻗﺒﺎل ﻓﻲ ﺃﻭﺭﻭﺒﺎ ﺠﺎﻤﻌﺔ ﺴﺎﻨﺕ ﻫﻴﺭﺘﺱ.
( ) -٦ﻤﻥ ﺍﻷﻤﻭﺭ ﺍﻝﺘﻲ ﺃﺜﺭﺕ ﻓﻲ ﺸﺨﺼﻴﺔ ﻤﺤﻤﺩ ﺇﻗﺒﺎل ﺍﻝﻘﺭﺁﻥ ﺍﻝﻜﺭﻴﻡ.
( ) -٧ﻝﻠﻤﺴﻠﻡ ﻓﻲ ﻓﻜﺭ ﻤﺤﻤﺩ ﺇﻗﺒﺎل ﻭﺠﻭﺩ ﻭﺍﺤﺩ.
( ) -٨ﻜﺎﻥ ﻤﺤﻤﺩ ﺇﻗﺒﺎل ﻴﺩﻋﻭ ﺇﻝﻰ ﻗﻴﺎﻡ ﻭﺤﺩﺓ ﺇﺴﻼﻤﻴﺔ ﻜﺒﺭﻯ.
( ) -٩ﺃﻜﺩ ﻤﺤﻤﺩ ﺇﻗﺒﺎل ﺃﻥ ﻋﻠﻰ ﻜل ﻤﺴﻠﻡ ﻤﺴﺅﻭﻝﻴﺔ ﺇﻨﻘﺎﺫ ﺍﻝﻤﺴﺠﺩ ﺍﻷﻗﺼﻰ ﺍﻝﻤﺒﺎﺭﻙ.
( ) ﺴﺨﺭ ﺇﻗﺒﺎل ﺸﻌﺭﻩ ﻝﺘﺤﺭﻴﺭ ﺍﻝﺸﻌﻭﺏ ﻤﻥ ﺍﻝﻘﻬﺭ ﻭﺍﻝﻅﻠﻡ. -١٠
( ) ﻭﻀﻊ ﻤﺤﻤﺩ ﺇﻗﺒﺎل ﻨﻅﺭﻴﺘﻪ ﺍﻝﺸﻬﻴﺭﺓ ﻨﻅﺭﻴﺔ ﺍﻝﻨﻔﺱ. -١١
( ) ﻤﻥ ﺃﺸﻬﺭ ﻤﺅﻝﻔﺎﺕ ﻤﺤﻤﺩ ﺇﻗﺒﺎل ﻫﺩﻴﺔ ﺍﻝﺤﺠﺎﺯ. -١٢
( ) ﺘﻭﻓﻲ ﻤﺤﻤﺩ ﺇﻗﺒﺎل ﻓﻲ ﺇﺒﺭﻴل ﻋﺎﻡ ١٩٦٠ﻡ. -١٣
( ) ﺩﻓﻥ ﻤﺤﻤﺩ ﻹﻗﺒﺎل ﻓﻲ ﻤﺩﻴﻨﺔ ﻻﻫﻭﺭ ﺍﻝﺒﺎﻜﺴﺘﺎﻨﻴﺔ. -١٤
ﺍﻝﺴﺅﺍل ﺍﻝﺜﺎﻨﻲ ﻋﺸﺭ :
-Uﻋﻠل ﻤﺎ ﻴﺄﺘﻲ:
-ﺤﺭﺹ ﻤﺤﻤﺩ ﺇﻗﺒﺎل ﻋﻠﻰ ﻁﻠﺏ ﺍﻝﻌﻠﻡ ﻓﻲ ﻤﺠﺎﻻﺕ ﻋﺩﺓ.
ﻝﺤﺭﺼﻪ ﻋﻠﻰ ﺍﻻﻁﻼﻉ ﻋﻠﻰ ﺍﻝﻌﻠﻭﻡ ﺍﻝﻌﺎﻝﻤﻴﺔ ﺍﻝﻐﺭﺒﻴﺔ ﻭﺍﻻﺴﺘﻔﺎﺩﺓ ﻤﻤﺎ ﻓﻴﻬﺎ ﻭﺇﻅﻬﺎﺭ ﺍﻝﺸﺨﺼﻴﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻝﻤﺘﺯﻨﺔ
ﺍﻝﻤﺘﻤﺴﻜﺔ ﺒﺩﻴﻨﻬﺎ.
-ﻨﻔﺎﺫ ﻜﻼﻡ ﻤﺤﻤﺩ ﺇﻗﺒﺎل ﺇﻝﻰ ﺍﻝﻌﻘﻭل ﻭﺍﻝﻘﻠﻭﺏ.
-ﻷﻥ ﻤﻨﺒﻊ ﺍﻝﺤﻜﻤﺔ ﻭﺍﻝﻌﻠﻡ ﻋﻨﺩ ﻤﺤﻤﺩ ﺇﻗﺒﺎل ﺍﻝﻤﺩﺭﺴﺔ ﺍﻝﻘﺭﺁﻨﻴﺔ ﺍﻝﺘﻲ ﻨﺸﺄ ﻓﻴﻬﺎ.
٥٨
ﺍﻝﺴﺅﺍل ﺍﻝﺜﺎﻝﺙ ﻋﺸﺭ :
ﻥ ﺸﺭﻁ ﺍﻝﻨﺠﺎﺡ ﻹﻨﺠﺎﺯ ﻫﺫﻩ ﺍﻝﻤﻬﻤﺔ.
-Uﻭﻀﻊ ﻤﺤﻤﺩ ﺇﻗﺒﺎل ﻤﻬﻤﺔ ﻤﺤﺩﺩ ﹰﺓ ﻝﻠﻤﺴﻠﻡ ﺍﻝﻤﻌﺎﺼﺭ ،ﻭﺒ ﻴ
-ﺘﺘﻤﺜل ﺍﻝﻤﻬﻤﺔ ﻓﻲ:ﺇﻋﺎﺩﺓ ﺍﻝﺘﻔﻜﻴﺭ ﻓﻲ ﻤﺠﻤل ﺍﻝﻨﻅﺎﻡ ﺍﻹﺴﻼﻤﻲ ﺩﻭﻥ ﺃﻥ ﻴﻨﻘﻁﻊ ﻋﻥ ﺍﻝﻤﺎﻀﻲ.
-ﻭﻴﺘﻤﺜل ﺍﻝﺸﺭﻁ ﻓﻲ :ﺘﻨﺎﻭل ﺍﻝﻌﻠﻭﻡ ﺍﻝﺤﺩﻴﺜﺔ ﺘﻨﺎﻭ ﹰﻻ ﻨﻘﺩﻴﹰﺎ ﻭﺍﻝﺘﻌﺎﻤل ﻤﻌﻬﺎ ﺒﺎﺤﺘﺭﺍﻡ.
ﺍﻝﺴﺅﺍل ﺍﻝﺭﺍﺒﻊ ﻋﺸﺭ :
-Uﻜﺎﻥ ﻹﻗﺒﺎل ﺭﺅﻴﺔ ﻭﺍﻀﺤﺔ ﻓﻲ ﻤﺎ ﻴﺨﺹ ﺘﺤﻘﻴﻕ ﺍﻝﻭﺤﺩﺓ ﺍﻹﺴﻼﻤﻴﺔ ،ﻭﻀﺢ ﺃﻫﻡ ﺍﻝﻤﻌﺎﻝﻡ ﺍﻝﺘﻲ ﺘﺘﺸ ﱠﻜ ُل ﻤﻨﻬﺎ ﻫﺫﻩ
ﺍﻝﺭﺅﻴﺔ ﻤﺒﻴﻨﹰﺎ ﺍﻝﻤﺤﺎﺫﻴﺭ ﺍﻝﺘﻲ ﻨﺒﻪ ﺇﻝﻴﻬﺎ.
ﺍﻝﺭﺅﻴﺔ :ﺘﻜﻭﻴﻥ ﻋﺎﻝﻡ ﺇﺴﻼﻤﻲ ﻓﺎﻀل ﻤﺭﻜﺯﻩ ﺍﻝﺒﻴﺕ ﺍﻝﺤﺭﺍﻡ ﺍﻝﺫﻱ ﻴﺠﻤﻊ ﺍﻝﻨﺎﺱ ﺤﻭﻝﻪ.
ﺤﺫﺭ :ﻤﻥ ﺃﻥ ﺘﻔﺭﻗﻬﻡ ﺍﻝﺤﺩﻭﺩ ﻭﺍﻷﺠﻨﺎﺱ ﺒل ﻴﺠﺏ ﺃﻥ ﺘﻭﺤﺩﻫﻡ ﺍﻝﻌﻘﻴﺩﺓ ﻭﺍﻷﺨﻭﺓ ﺍﻹﺴﻼﻤﻴﺔ.
ﺍﻝﺴﺅﺍل ﺍﻝﺨﺎﻤﺱ ﻋﺸﺭ:
-Uﻤﺎ ﻤﻘﻭﻤﺎﺕ ﺤﻴﺎﺓ ﺍﻷﻤﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻓﻲ ﻓﻜﺭ ﻤﺤﻤﺩ ﺇﻗﺒﺎل؟
ﻤﻘﻭﻤﺎﺕ ﺤﻴﺎﺓ ﺍﻷﻤﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻓﻲ ﻓﻜﺭ ﻤﺤﻤﺩ ﺇﻗﺒﺎل:
-ﺤﻴﺎﺓ ﻋﺎﻤﺭﺓ ﺒﺤﺏ ﺍﻝﺭﺴﻭل ﻭﺍﻻﻗﺘﺩﺍﺀ ﺒﻪ ﻓﻲ ﺠﻤﻴﻊ ﺃﻓﻌﺎﻝﻪ ﻭﺍﻗﻭﺍﻝﻪ.
٥٩
ﺍﻝﻤﺤﻭﺭ ﺍﻝﺴﺎﺩﺱ
ﺍﻝﺩﺭﺱ ﺍﻷﻭل :ﺁﺩﺍﺏ ﺍﻹﺴﺘﺌﺫﺍﻥ ﺩﺍﺨل ﺍﻝﺒﻴﻭﺕ )ﺴﻭﺭﺓ ﺍﻝﻨﻭﺭ ،ﺍﻵﻴﺎﺕ ) ( ( ٦١ – ٥٨
ا
^ال ا]ول:
-Uﺍﺘل ﺍﻵﻴﺎﺕ ﺍﻝﻜﺭﻴﻤﺔ ،ﻭﺘﺩﺒﺭﻫﺎ -U،ﺜﻡ ﺃﺠﺏ ﻋﻥ ﺍﻷﺴﺌﻠﺔ ﺍﻝﺘﺎﻝﻴﺔ:
ﺼﻠﹶﺎ ِﺓ ﺍﻝﹾ ﹶﻔﺠِ ﺭ ﺕ ﻤِﻥ ﹶﻗﺒِ ل ﺙ ﻤﺭﺍ ٍ ﺤﹸﻠ ﻡ ﻤِﻨ ﹸﻜﻡ ﹶﺜﻠﹶﺎ ﹶﻥ ﹶﻝﻡ ﻴﺒﹸﻠﻐﹸﻭﺍ ﺍﻝﹾ ﻥ ﻤﹶﻠ ﹶﻜﺕﹾ َﺃﻴﻤﺎ ﹸﻨ ﹸﻜﻡ ﻭﺍﱠﻝﺫِﻴ
ﻥ ﺁ ﻤﻨﹸﻭﺍ ِﻝ ﻴﺴ ﹶﺘﺄْﺫِﻨ ﹸﻜ ﻡ ﺍﱠﻝﺫِﻴ
ﻗﺎل ﺍﷲ ﺘﻌﺎﻝﻰ :ﻴﺎ َﺃ ﻴﻬﺎ ﺍﱠﻝﺫِﻴ
ﻋﹶﻠﻴﻜﹸﻡﻥ ﻁﻭﺍﻓﹸﻭ ﻥ ﹶ ﺠﻨﹶﺎﺡ ﺒﻌ ﺩ ﻫ ﻋﹶﻠﻴِ ﻬﻡ ﻋﹶﻠﻴ ﹸﻜﻡ ﻭﻝﹶﺎ ﺱ ﺕ ﻝﱠ ﹸﻜﻡ ﹶﻝﻴ ﻋﻭﺭﺍ ٍ ﺙ ﺼﻠﹶﺎ ِﺓ ﺍﻝﹾ ِﻌﺸﹶﺎﺀ ﹶﺜﻠﹶﺎ ﹸ ﻅﻬِﻴ ﺭ ِﺓ ﻭﻤِﻥ ﺒﻌِ ﺩ ﻥ ﺍﻝ ﱠ ﻥ ِﺜﻴﺎ ﺒﻜﹸﻡ ﻤ ﻀﻌﻭ ﻥ ﹶﺘ ﻭﺤِﻴ
ﻥ
ﻥ ﺍﱠﻝﺫِﻴ ﺤﹸﻠ ﻡ ﹶﻓﻠﹾ ﻴﺴ ﹶﺘﺄْ ِﺫﻨﹸﻭﺍ ﹶﻜﻤﺎ ﺍﺴ ﹶﺘﺄْ ﹶﺫ
ﺤﻜِﻴﻡ (٥٨ )ﻭِﺇﺫﹶﺍ ﺒﹶﻠ ﹶﻎ ﺍﻝﹾَﺄﻁﹾﻔﹶﺎ ُل ﻤِﻨ ﹸﻜ ﻡ ﺍﻝﹾ ﻋﻠِﻴﻡ ﺕ ﻭﺍﻝﱠﻠ ﻪ ﻥ ﺍﻝﱠﻠ ﻪ ﹶﻝ ﹸﻜ ﻡ ﺍﻝﹾﺂﻴﺎ ِﻙ ﻴ ﺒ ﻴ
ﺽ ﹶﻜ ﹶﺫِﻝ ﻋﻠﹶﻰ ﺒﻌٍ ﻀ ﹸﻜﻡ ﺒﻌ
ﺤﻜِﻴﻡ (٥٩ ) ﻋﻠِﻴﻡ ﻥ ﺍﻝﱠﻠ ﻪ ﹶﻝ ﹸﻜﻡ ﺁﻴﺎ ِﺘ ِﻪ ﻭﺍﻝﱠﻠ ﻪ ﻙ ﻴ ﺒ ﻴ
ﻤِﻥ ﹶﻗﺒِﻠ ِﻬﻡ ﹶﻜ ﹶﺫِﻝ
-Uﺍﺨﺘﺭ ﺍﻝﻠﻔﻅ ﺍﻝﻘﺭﺁﻨﻲ ﻤﻥ ﺒﻴﻥ ﺍﻝﻘﻭﺴﻴﻥ ﻭﻀﻌﻪ ﻓﻲ ﺍﻝﻤﻜﺎﻥ ﺍﻝﻤﻨﺎﺴﺏ ﻤﻥ ﺍﻝﺠﺩﻭل ﺍﻝﺘﺎﻝﻲ:
ﺤﹸﻠ ﻡ (
ﺠﻨﹶﺎﺡ ، ﻤﹶﻠ ﹶﻜﺕﹾ َﺃﻴﻤﺎ ﹸﻨ ﹸﻜﻡ ،ﹶﻝﻡ ﻴﺒﹸﻠﻐﹸﻭﺍ ﺍﻝﹾ
ﻋﹶﻠﻴِ ﻬﻡ
)
ﻤﹶﻠ ﹶﻜﺕﹾ َﺃﻴﻤﺎ ﹸﻨ ﹸﻜﻡ ﺤﹸﻠ ﻡ
ﹶﻝﻡ ﻴﺒﹸﻠﻐﹸﻭﺍ ﺍﻝﹾ ﺍﻝﻠﻔﻅ ﺍﻝﻘﺭﺁﻨﻲ
ﺍﻝﻌﺒﻴﺩ ﻭﺍﻹﻤﺎ ﺀ. ﺍﻷﻁﻔﺎل ﺍﻝﺫﻴﻥ ﻝﻡ ﻴﺒﻠﻐﻭﺍ ﻤﺒﻠﻎ ﺍﻝﺭﺠﺎل. ﺍﻝﻤﻌﻨﻰ ﺍﻝﻤﻨﺎﺴﺏ
ﻷﻨﻪ ﻭﻗﺕ ﺍﻝﻘﻴﺎﻡ ﻤﻥ ﺍﻝﻤﻀﺎﺠﻊ ﻭﻁﺭﺡ ﻤﺎ ﻴﻨﺎﻡ ﻓﻴﻪ ﻤﻥ ﺍﻝﺜﻴﺎﺏ. ﻗﺒل ﺼﻼﺓ ﺍﻝﻔﺠﺭ.
ﻷﻨﻪ ﻭﻗﺕ ﺍﻝﺘﺠﺭﺩ ﻤﻥ ﺜﻴﺎﺏ ﺍﻝﻨﻬﺎﺭ ﻭﺍﺭﺘﺩﺍﺀ ﺜﻴﺎﺏ ﺍﻝﻠﻴل. ﺒﻌﺩ ﺼﻼﺓ ﺍﻝﻌﺸﺎﺀ.
-Uﻋﻠل ﻤﺎ ﻴﺄﺘﻲ:
ﺭﺨﺹ ﺍﻹﺴﻼﻡ ﻝﻸﻁﻔﺎل ﻭﺍﻝﺨﺩﻡ ﺘﺭﻙ ﺍﻻﺴﺘﺌﺫﺍﻥ ﻓﻲ ﻏﻴﺭ ﺍﻷﻭﻗﺎﺕ ﺍﻝﺜﻼﺜﺔ.
ﻤﻨﻌﹰﺎ ﻝﻠﺤﺭﺝ ﻭﺩﻓﻌﹰﺎ ﻝﻠﻤﺸﻘﺔ.
ﺇﻁﻼﻕ ﻝﻔﻅ ﻋﻭﺭﺓ ﻋﻠﻰ ﺍﻷﻭﻗﺎﺕ ﺍﻝﺜﻼﺜﺔ ﺍﻝﺘﻲ ﺃﻭﺠﺏ ﻓﻴﻬﺎ ﺍﻹﺴﻼﻡ ﺍﻻﺴﺘﺌﺫﺍﻥ ﻤﻥ ﺍﻷﻁﻔﺎل ﻭﺍﻝﺨﺩﻡ ﻭﺍﻝﻌﺒﻴﺩ.
ﻷﻥ ﺍﻝﻨﺎﺱ ﻴﺨﺘل ﺤﻔﻅﻬﻡ ﻭﺘﺴﺘﺭﻫﻡ ﻓﻲ ﻫﺫﻩ ﺍﻷﻭﻗﺎﺕ.
ا
^ال ا:0'Z
ﺜﻡ ﺃﺠﺏ ﻋﻥ ﺍﻷﺴﺌﻠﺔ ﺍﻝﺘﺎﻝﻴﺔ: -Uﺍﺘل ﺍﻵﻴﺎﺕ ﺍﻝﻜﺭﻴﻤﺔ ،ﻭﺘﺩﺒﺭﻫﺎ-U،
ﺼﻠﹶﺎ ِﺓ ﺍﻝﹾ ﹶﻔﺠِ ﺭ ﺕ ﻤِﻥ ﹶﻗﺒِ ل ﺙ ﻤﺭﺍ ٍ ﺤﹸﻠ ﻡ ﻤِﻨ ﹸﻜﻡ ﹶﺜﻠﹶﺎ ﹶﻥ ﹶﻝﻡ ﻴﺒﹸﻠﻐﹸﻭﺍ ﺍﻝﹾ ﻥ ﻤﹶﻠ ﹶﻜﺕﹾ َﺃﻴﻤﺎ ﹸﻨ ﹸﻜﻡ ﻭﺍﱠﻝﺫِﻴ
ﻥ ﺁ ﻤﻨﹸﻭﺍ ِﻝ ﻴﺴ ﹶﺘﺄْﺫِﻨ ﹸﻜ ﻡ ﺍﱠﻝﺫِﻴ
ﻗﺎل ﺍﷲ ﺘﻌﺎﻝﻰ :ﻴﺎ ﺃَ ﻴﻬﺎ ﺍﱠﻝﺫِﻴ
ﻋﹶﻠﻴﻜﹸﻡﻥ ﻁﻭﺍﻓﹸﻭ ﻥ ﹶ ﺠﻨﹶﺎﺡ ﺒﻌ ﺩ ﻫ ﻋﹶﻠﻴِ ﻬﻡ ﻋﹶﻠﻴ ﹸﻜﻡ ﻭﻝﹶﺎ ﺱ ﺕ ﱠﻝ ﹸﻜﻡ ﹶﻝﻴ ﻋﻭﺭﺍ ٍ ﺙ ﺼﻠﹶﺎ ِﺓ ﺍﻝﹾ ِﻌﺸﹶﺎﺀ ﹶﺜﻠﹶﺎ ﹸ ﻥ ﺍﻝﻅﱠﻬِﻴ ﺭ ِﺓ ﻭﻤِﻥ ﺒﻌِ ﺩ ﻥ ِﺜﻴﺎ ﺒﻜﹸﻡ ﻤ
ﻀﻌﻭ
ﻥ ﹶﺘ
ﻭﺤِﻴ
ﻥ
ﻥ ﺍﱠﻝﺫِﻴ ﺤﹸﻠ ﻡ ﹶﻓﻠﹾ ﻴﺴ ﹶﺘﺄْ ِﺫﻨﹸﻭﺍ ﹶﻜﻤﺎ ﺍﺴ ﹶﺘﺄْ ﹶﺫ
ﺤﻜِﻴﻡ (٥٨ )ﻭِﺇﺫﹶﺍ ﺒﹶﻠ ﹶﻎ ﺍﻝﹾَﺄﻁﹾﻔﹶﺎ ُل ﻤِﻨ ﹸﻜ ﻡ ﺍﻝﹾ ﻋﻠِﻴﻡ ﺕ ﻭﺍﻝﱠﻠ ﻪ ﻥ ﺍﻝﱠﻠ ﻪ ﹶﻝ ﹸﻜ ﻡ ﺍﻝﹾﺂﻴﺎ ِﻙ ﻴ ﺒ ﻴ
ﺽ ﹶﻜ ﹶﺫِﻝ
ﻋﻠﹶﻰ ﺒﻌٍ ﻀ ﹸﻜﻡ
ﺒﻌ
ﻤِﻥ ﹶﻗﺒِﻠ ِﻬﻡ ﹶﻜ ﹶﺫِﻝ ﻙ ﻴ ﺒﻴ ﻥ ﺍﻝﱠﻠ ﻪ ﹶﻝ ﹸﻜﻡ ﺁﻴﺎ ِﺘ ِﻪ ﻭﺍﻝﱠﻠ ﻪ ﻋﻠِﻴﻡ ﺤﻜِﻴﻡ (٥٩ )
-Uﻓﺴﺭ ﺍﻝﻤﻔﺭﺩﺍﺕ ﺍﻵﺘﻴﺔ:
ﺤﹸﻠ ﻡ :ﺍﻷﻁﻔﺎل ﺍﻝﺫﻴﻥ ﻝﻡ ﻴﺒﻠﻐﻭﺍ ﻤﺒﻠﻎ ﺍﻝﺭﺠﺎل.
ﹶﻝﻡ ﻴﺒﹸﻠﻐﹸﻭﺍ ﺍﻝﹾ ﻤﹶﻠ ﹶﻜﺕﹾ َﺃﻴﻤﺎ ﹸﻨ ﹸﻜﻡ :ﺍﻝﻌﺒﻴﺩ ﻭﺍﻹﻤﺎ ﺀ.
-ﺴﺒﺏ ﺘﻁﺒﻴﻘﻪ ﻓﻲ ﺃﺠﺯﺍﺀ ﻤﻥ ﺍﻝﻴﻭﻡ ،ﺍﻝﻌﻠﺔ -ﺃﺠﺯﺍﺀ ﺍﻝﺯﻤﺎﻥ ﺍﻝﺫﻱ ﻴﺠﺏ ﺃﻥ -ﺃﺼﻨﺎﻑ ﺍﻝﻨﺎﺱ ﺍﻝﻤﻁﻠﻭﺏ ﻤﻨﻬﺎ ﺍﻷﺩﺏ:
ﻓﻲ ﺘﻁﺒﻴﻘﻪ.
ﻴﻁﺒﻕ ﻓﻴﻪ:
ا
^ال ا:YZ
-Uﺍﺘل ﺍﻵﻴﺎﺕ ﺍﻝﻜﺭﻴﻤﺔ ،ﻭﺘﺩﺒﺭﻫﺎ -U،ﺜﻡ ﺃﺠﺏ ﻋﻥ ﺍﻷﺴﺌﻠﺔ ﺍﻝﺘﺎﻝﻴﺔ:
ﺕ
ﻏﻴ ﺭ ﻤ ﹶﺘ ﺒ ﺭﺠﺎ ٍ
ﻥ ﹶ ﻥ ِﺜﻴﺎ ﺒ ﻬ
ﻀﻌ ﺠﻨﹶﺎﺡ ﺃَﻥ ﻴ ﻥ ﻋﹶﻠﻴِ ﻬ
ﺱ
ﻥ ِﻨﻜﹶﺎﺤﺎ ﹶﻓﹶﻠﻴ ﻥ ﺍﻝ ﱢﻨﺴﺎﺀ ﺍﻝﻠﱠﺎﺘِﻲ ﻝﹶﺎ ﻴﺭﺠﻭ ﻋ ﺩ ِﻤ ﻗﺎل ﺍﷲ ﺘﻌﺎﻝﻰ) :ﻭﺍﻝﹾ ﹶﻘﻭﺍ ِ
ﻋﻠﹶﻰ ﺤ ﺭﺝ ﻭﻝﹶﺎ ﺝ ﻋﻠﹶﻰ ﺍﻝﹾَﺄﻋ ﺭ ِ ﺤ ﺭﺝ ﻭﻝﹶﺎ ﻋﻠﹶﻰ ﺍﻝﹾَﺄﻋﻤﻰ ﺱ ﻋﻠِﻴﻡ (٦٠ ) ﹶﻝﻴ ﺴﻤِﻴﻊ ﻥ ﻭﺍﻝﱠﻠ ﻪ ﺨﻴﺭ ﱠﻝ ﻬ
ﻥ ﹶ ِﺒﺯِﻴ ﹶﻨ ٍﺔ ﻭﺃَﻥ ﻴﺴ ﹶﺘﻌِ ﻔﻔﹾ
ﺕ
ﺕ ِﺇﺨﹾﻭﺍ ِﻨ ﹸﻜﻡَ ﺃﻭ ﺒﻴﻭ ِ ﺕ ُﺃﻤﻬﺎ ِﺘ ﹸﻜﻡَ ﺃﻭ ﺒﻴﻭ ِ
ﺕ ﺁﺒﺎ ِﺌ ﹸﻜﻡَ ﺃﻭ ﺒﻴﻭ ِ
ﺴ ﹸﻜﻡ ﺃَﻥ ﹶﺘﺄْ ﹸﻜﻠﹸﻭﺍ ﻤِﻥ ﺒﻴﻭ ِﺘ ﹸﻜﻡَ ﺃﻭ ﺒﻴﻭ ِ ﻋﻠﹶﻰ ﺃَﻨ ﹸﻔ ِ ﺤ ﺭﺝ ﻭﻝﹶﺎ ﺽ ﺍﻝﹾ ﻤﺭِﻴ ِ
ﺼﺩِﻴ ِﻘ ﹸﻜﻡ
ﺤ ﻪ َﺃﻭ ﺕ ﺨﹶﺎﻝﹶﺎ ِﺘ ﹸﻜﻡَ ﺃﻭ ﻤﺎ ﻤﹶﻠﻜﹾﺘﹸﻡ ﻤﻔﹶﺎ ِﺘ ﺕ َﺃﺨﹾﻭﺍِﻝ ﹸﻜﻡَ ﺃﻭ ﺒﻴﻭ ِ
ﻋﻤﺎ ِﺘ ﹸﻜﻡَ ﺃﻭ ﺒﻴﻭ ِﺕ ﺕ َﺃﻋﻤﺎ ِﻤ ﹸﻜﻡَ ﺃﻭ ﺒﻴﻭ ِ ﺨﻭﺍ ِﺘ ﹸﻜﻡَ ﺃﻭ ﺒﻴﻭ ِ َﺃ ﹶ
ﻁ ﻴ ﺒ ﹰﺔ
ﺤ ﻴ ﹰﺔ ﻤﻥ ﻋِﻨ ِﺩ ﺍﻝﱠﻠ ِﻪ ﻤﺒﺎ ﺭ ﹶﻜ ﹰﺔ ﹶ ﺴ ﹸﻜﻡ ﹶﺘ ِ
ﻋﻠﹶﻰ ﺃَﻨ ﹸﻔ ِ ﺴﱢﻠﻤﻭﺍ ﺨﻠﹾﺘﹸﻡ ﺒﻴﻭﺘﹰﺎ ﹶﻓ ﺠﻤِﻴﻌﺎ َﺃﻭَ ﺃﺸﹾﺘﹶﺎﺘﹰﺎ ﹶﻓ ِﺈﺫﹶﺍ ﺩ ﹶ
ﺠﻨﹶﺎﺡ ﺃَﻥ ﹶﺘﺄْ ﹸﻜﻠﹸﻭﺍ ﻋﹶﻠﻴ ﹸﻜﻡ
ﺱ ﹶﻝﻴ
ﺕ ﹶﻝ ﻌﱠﻠ ﹸﻜﻡ ﹶﺘﻌِ ﻘﻠﹸﻭﻥ ) ( (٦١ ﻥ ﺍﻝﱠﻠ ﻪ ﹶﻝ ﹸﻜ ﻡ ﺍﻝﹾﺂﻴﺎ ِ
ﻙ ﻴ ﺒ ﻴ
ﹶﻜ ﹶﺫِﻝ
-Uﺍﺨﺘﺭ ﺍﻝﻠﻔﻅ ﺍﻝﻘﺭﺁﻨﻲ ﻤﻥ ﺒﻴﻥ ﺍﻝﻘﻭﺴﻴﻥ ﻭﻀﻌﻪ ﻓﻲ ﺍﻝﻤﻜﺎﻥ ﺍﻝﻤﻨﺎﺴﺏ ﻤﻥ ﺍﻝﺠﺩﻭل ﺍﻝﺘﺎﻝﻲ:
ﺤ ﻪ (
ﻋ ﺩ ،ﻤﹶﻠﻜﹾﺘﹸﻡ ﻤﻔﹶﺎ ِﺘ
ﺠﻨﹶﺎﺡ ،ﻭﺍﻝﹾ ﹶﻘﻭﺍ ِ
ﺤ ﺭﺝ ،
)
ﻋ ﺩ
ﻭﺍﻝﹾ ﹶﻘﻭﺍ ِ ﺤ ﺭﺝ
ﺤ ﻪ
ﻤﹶﻠﻜﹾﺘﹸﻡ ﻤﻔﹶﺎ ِﺘ ﺍﻝﻠﻔﻅ
ﺍﻝﻘﺭﺁﻨﻲ
ﻥ ﻋﻥ ﺍﻝﺘﺼﺭﻑ ﺍﻝﻨﺴﺎﺀ ﺍﻝﻠﻭﺍﺘﻲ ﻗﻌﺩ ﻀﻴﻕﹲ ﻭﺍﻝﻤﺭﺍﺩ ﺒﻪ ﺍﻹﺜﻡ . ﺕ ﺘﺼﺭﻓﻜﻡ ﺒﺎﻷﺼﺎﻝﺔ ﺃﻭ
ﺃﻱ ﻤﻤﺎ ﻫﻭ ﺘﺤ ﹶ ﺍﻝﻤﻌﻨﻰ
ﻥ
ﻭﻁﻠﺏ ﺍﻝﺯﻭﺍﺝ ﻝﻜﺒﺭ ﺴﻨ ِﻬ ﺒﺎﻝﻭﻜﺎﻝﺔ . ﺍﻝﻤﻨﺎﺴﺏ
-Uﺤﺩﺩﺕ ﺍﻵﻴﺎﺕ ﺃﺤﻜﺎﻤﹰﺎ ﻝﺘﻨﻅﻴﻡ ﺍﻝﻌﻼﻗﺎﺕ ﻓﻲ ﺍﻝﻤﺠﺘﻤﻊ ﺘﺩﺨل ﺍﻝﺴﻌﺎﺩﺓ ﻭﺍﻝﺴﺭﻭﺭ ﻝﻠﻤﺠﺘﻤﻊ ﻭﺍﻷﺴﺭﺓ ،ﺍﺫﻜﺭ ﺜﻼﺜﺔ ﻤﻨﻬﺎ:
ﻼ ﺒﻐﻴﺭ ﺤﻕ.
ﺨﻭﻓﹰﺎ ﺃﻥ ﺘﻜﻭﻥ ﺃﻨﻔﺴﻬﻡ ﻻ ﺘﻁﻴﺏ ﺒﺫﻝﻙ ﻓﻴﻜﻭﻥ ﺃﻜ ﹰ -ﺍﻷﻋﻤﻰ – .ﺍﻝﻤﺭﻴﺽ – .ﺍﻷﻋﺭﺝ.
٦١
ا
^ال اا(:-
-Uﺍﺘل ﺍﻵﻴﺎﺕ ﺍﻝﻜﺭﻴﻤﺔ ،ﻭﺘﺩﺒﺭﻫﺎ -U،ﺜﻡ ﺃﺠﺏ ﻋﻥ ﺍﻷﺴﺌﻠﺔ ﺍﻝﺘﺎﻝﻴﺔ:
ﻥ
ﺕ ِﺒﺯِﻴ ﹶﻨ ٍﺔ ﻭﺃَﻥ ﻴﺴ ﹶﺘﻌِ ﻔﻔﹾ
ﻥ ﻏﹶﻴ ﺭ ﻤ ﹶﺘ ﺒ ﺭﺠﺎ ٍ
ﻥ ِﺜﻴﺎ ﺒ ﻬ ﻀﻌ
ﺠﻨﹶﺎﺡ ﺃَﻥ ﻴ ﻥ ﻋﹶﻠﻴِ ﻬ
ﺱ ﻥ ِﻨﻜﹶﺎﺤﺎ ﹶﻓﻠﹶﻴ ﻥ ﺍﻝ ﱢﻨﺴﺎﺀ ﺍﻝﻠﱠﺎﺘِﻲ ﻝﹶﺎ ﻴﺭﺠﻭ ﻋﺩِ ﻤ ﻗﺎل ﺍﷲ ﺘﻌﺎﻝﻰ) :ﻭﺍﻝﹾ ﹶﻘﻭﺍ ِ
ﺴ ﹸﻜﻡ ﺃَﻥ ﻋﻠﹶﻰ ﺃَﻨ ﹸﻔ ِﺤ ﺭﺝ ﻭﻝﹶﺎ ﺽ ﺤ ﺭﺝ ﻭﻝﹶﺎ ﻋﻠﹶﻰ ﺍﻝﹾ ﻤﺭِﻴ ِ ﺝ ﻋﻠﹶﻰ ﺍﻝﹾ َﺄﻋ ﺭ ِ ﺤ ﺭﺝ ﻭﻝﹶﺎ ﻋﻠﹶﻰ ﺍﻝﹾَﺄﻋﻤﻰ ﺱ ﻋﻠِﻴﻡ (٦٠ ) ﹶﻝﻴ ﺴﻤِﻴﻊ ﻥ ﻭﺍﻝﱠﻠ ﻪ ﺨﻴﺭ ﱠﻝ ﻬ ﹶ
ﺕ
ﻋﻤﺎ ِﺘ ﹸﻜﻡَ ﺃﻭ ﺒﻴﻭ ِﺕ ﺕ َﺃﻋ ﻤﺎ ِﻤ ﹸﻜﻡَ ﺃﻭ ﺒﻴﻭ ِ
ﺨﻭﺍ ِﺘ ﹸﻜﻡَ ﺃﻭ ﺒﻴﻭ ِ ﺕ َﺃ ﹶﺕ ِﺇﺨﹾﻭﺍ ِﻨ ﹸﻜﻡَ ﺃﻭ ﺒﻴﻭ ِ ﺕ ُﺃ ﻤﻬﺎ ِﺘ ﹸﻜﻡَ ﺃﻭ ﺒﻴﻭ ِ ﺕ ﺁﺒﺎ ِﺌ ﹸﻜﻡَ ﺃﻭ ﺒﻴﻭ ِ ﹶﺘﺄْ ﹸﻜﻠﹸﻭﺍ ﻤِﻥ ﺒﻴﻭ ِﺘ ﹸﻜﻡَ ﺃﻭ ﺒﻴﻭ ِ
ﻋﻠﹶﻰﺴﱢﻠﻤﻭﺍ ﺨﻠﹾﺘﹸﻡ ﺒﻴﻭﺘﹰﺎ ﹶﻓ
ﺠﻤِﻴﻌﺎ َﺃﻭَ ﺃﺸﹾﺘﹶﺎﺘﹰﺎ ﹶﻓِﺈﺫﹶﺍ ﺩ ﹶ ﺠﻨﹶﺎﺡ ﺃَﻥ ﹶﺘﺄْ ﹸﻜﻠﹸﻭﺍ ﺱ ﻋﹶﻠﻴ ﹸﻜﻡ ﺼﺩِﻴ ِﻘ ﹸﻜﻡ ﹶﻝﻴ ﺤ ﻪ َﺃﻭ ﺕ ﺨﹶﺎﻝﹶﺎ ِﺘ ﹸﻜﻡَ ﺃﻭ ﻤﺎ ﻤﹶﻠﻜﹾﺘﹸﻡ ﻤﻔﹶﺎ ِﺘ َﺃﺨﹾﻭﺍِﻝ ﹸﻜﻡَ ﺃﻭ ﺒﻴﻭ ِ
ﺕ ﹶﻝ ﻌﱠﻠ ﹸﻜﻡ ﹶﺘﻌِ ﻘﻠﹸﻭﻥ ) ( (٦١ ﻥ ﺍﻝﱠﻠ ﻪ ﹶﻝ ﹸﻜ ﻡ ﺍﻝﹾﺂﻴﺎ ِ
ﻙ ﻴ ﺒﻴ
ﻁ ﻴ ﺒ ﹰﺔ ﹶﻜ ﹶﺫِﻝ
ﺤ ﻴ ﹰﺔ ﻤﻥ ﻋِﻨ ِﺩ ﺍﻝﱠﻠ ِﻪ ﻤﺒﺎ ﺭ ﹶﻜ ﹰﺔ ﹶ
ﺴ ﹸﻜﻡ ﹶﺘ ِ
ﺃَﻨ ﹸﻔ ِ
-Uﺍﺨﺘﺭ ﺍﻝﻜﻠﻤﺔ ﺍﻝﻘﺭﺁﻨﻴﺔ ﻤﻥ ﺒﻴﻥ ﺍﻝﻘﻭﺴﻴﻥ ﻭﻀﻌﻪ ﺃﻤﺎﻡ ﺩﻻﻝﺘﻬﺎ ﺍﻝﻤﻨﺎﺴﺒﺔ ﻤﻥ ﺍﻝﺠﺩﻭل ﺍﻝﺘﺎﻝﻲ:
ﻥ(
ﺠﻤِﻴﻌﺎ َﺃﻭَ ﺃﺸﹾﺘﹶﺎﺘﹰﺎ ،ﻴﺴ ﹶﺘﻌِ ﻔﻔﹾ
ﻥ ،
ﻥ ِﺜﻴﺎ ﺒ ﻬ
ﻀﻌ
ﺤ ﻪ ،ﻴ
) ﻤﹶﻠﻜﹾﺘﹸﻡ ﻤﻔﹶﺎ ِﺘ
ا
^ال ا:h!i
-Uﺍﺘل ﺍﻵﻴﺎﺕ ﺍﻝﻜﺭﻴﻤﺔ ،ﻭﺘﺩﺒﺭﻫﺎ ﺜﻡ ﺃﺠﺏ ﻋﻥ ﺍﻷﺴﺌﻠﺔ ﺍﻝﺘﺎﻝﻴﺔ:
ﻥ
ﺕ ِﺒﺯِﻴ ﹶﻨ ٍﺔ ﻭﺃَﻥ ﻴﺴ ﹶﺘﻌِ ﻔﻔﹾ
ﺠﺎ ٍﻏﻴ ﺭ ﻤ ﹶﺘ ﺒ ﺭ
ﻥ ﹶ
ﻥ ِﺜﻴﺎ ﺒ ﻬ ﻀﻌ
ﺠﻨﹶﺎﺡ ﺃَﻥ ﻴ ﻥ ﻋﹶﻠﻴِ ﻬ
ﺱ ﻥ ِﻨﻜﹶﺎﺤﺎ ﹶﻓ ﹶﻠﻴ ﻥ ﺍﻝ ﱢﻨﺴﺎﺀ ﺍﻝﻠﱠﺎﺘِﻲ ﻝﹶﺎ ﻴﺭﺠﻭ ﻋ ﺩ ِﻤ
ﻗﺎل ﺍﷲ ﺘﻌﺎﻝﻰ) :ﻭﺍﻝﹾ ﹶﻘﻭﺍ ِ
ﺴ ﹸﻜﻡ ﺃَﻥ ﻋﻠﹶﻰ ﺃَﻨ ﹸﻔ ِﺤ ﺭﺝ ﻭﻝﹶﺎ ﺽ ﺤ ﺭﺝ ﻭﻝﹶﺎ ﻋﻠﹶﻰ ﺍﻝﹾ ﻤﺭِﻴ ِ ﺝ ﻋﻠﹶﻰ ﺍﻝﹾ َﺄﻋ ﺭ ِ ﺤ ﺭﺝ ﻭﻝﹶﺎ ﻋﻠﹶﻰ ﺍﻝﹾَﺄﻋﻤﻰ ﺱ ﻋﻠِﻴﻡ (٦٠ ) ﹶﻝﻴ ﺴﻤِﻴﻊ ﻥ ﻭﺍﻝﱠﻠ ﻪ ﺨﻴﺭ ﱠﻝ ﻬ ﹶ
ﺕ
ﻋﻤﺎ ِﺘ ﹸﻜﻡَ ﺃﻭ ﺒﻴﻭ ِﺕ ﺕ ﺃَﻋﻤﺎ ِﻤ ﹸﻜﻡَ ﺃﻭ ﺒﻴﻭ ِﺨﻭﺍ ِﺘ ﹸﻜﻡَ ﺃﻭ ﺒﻴﻭ ِ ﺕ َﺃ ﹶﺕ ِﺇﺨﹾﻭﺍ ِﻨ ﹸﻜﻡَ ﺃﻭ ﺒﻴﻭ ِ ﺕ ُﺃ ﻤﻬﺎ ِﺘ ﹸﻜﻡَ ﺃﻭ ﺒﻴﻭ ِ ﺕ ﺁﺒﺎ ِﺌ ﹸﻜﻡَ ﺃﻭ ﺒﻴﻭ ِ ﹶﺘﺄْ ﹸﻜﻠﹸﻭﺍ ﻤِﻥ ﺒﻴﻭ ِﺘ ﹸﻜﻡَ ﺃﻭ ﺒﻴﻭ ِ
ﻋﻠﹶﻰﺴﱢﻠﻤﻭﺍ ﺨﻠﹾﺘﹸﻡ ﺒﻴﻭﺘﹰﺎ ﹶﻓ
ﺠﻤِﻴﻌﺎ َﺃﻭَ ﺃﺸﹾﺘﹶﺎﺘﹰﺎ ﹶﻓِﺈﺫﹶﺍ ﺩ ﹶ ﺠﻨﹶﺎﺡ ﺃَﻥ ﹶﺘﺄْ ﹸﻜﻠﹸﻭﺍ ﻋﹶﻠﻴ ﹸﻜﻡ ﺱ ﺼﺩِﻴ ِﻘ ﹸﻜﻡ ﹶﻝﻴ ﺤ ﻪ َﺃﻭ ﺕ ﺨﹶﺎﻝﹶﺎ ِﺘ ﹸﻜﻡَ ﺃﻭ ﻤﺎ ﻤﹶﻠﻜﹾﺘﹸﻡ ﻤﻔﹶﺎ ِﺘ َﺃﺨﹾﻭﺍِﻝ ﹸﻜﻡَ ﺃﻭ ﺒﻴﻭ ِ
ﺕ ﹶﻝ ﻌﱠﻠ ﹸﻜﻡ ﹶﺘﻌِ ﻘﻠﹸﻭﻥ ) ( (٦١ ﻥ ﺍﻝﱠﻠ ﻪ ﹶﻝ ﹸﻜ ﻡ ﺍﻝﹾﺂﻴﺎ ِ
ﻙ ﻴ ﺒﻴ
ﻁ ﻴ ﺒ ﹰﺔ ﹶﻜ ﹶﺫِﻝ
ﺤ ﻴ ﹰﺔ ﻤﻥ ﻋِﻨ ِﺩ ﺍﻝﱠﻠ ِﻪ ﻤﺒﺎ ﺭ ﹶﻜ ﹰﺔ ﹶ
ﺴ ﹸﻜﻡ ﹶﺘ ِ
ﺃَﻨ ﹸﻔ ِ
-Uﺍﺨﺘﺭ ﺍﻝﻜﻠﻤﺔ ﺍﻝﻘﺭﺁﻨﻴﺔ ﻤﻥ ﺒﻴﻥ ﺍﻝﻘﻭﺴﻴﻥ ﻭﻀﻌﻪ ﺃﻤﺎﻡ ﺩﻻﻝﺘﻬﺎ ﺍﻝﻤﻨﺎﺴﺒﺔ ﻤﻥ ﺍﻝﺠﺩﻭل ﺍﻝﺘﺎﻝﻲ:
ﺤ ﻴ ﹰﺔ ﻤﻥ ﻋِﻨ ِﺩ ﺍﻝﱠﻠ ِﻪ (
ﺴ ﹸﻜﻡ ،ﹶﺘ ِ
ﺤ ﻪ ،ﺃَﻨ ﹸﻔ ِ
ﻁ ﻴ ﺒ ﹰﺔ ،ﻤﹶﻠﻜﹾﺘﹸﻡ ﻤﻔﹶﺎ ِﺘ
ﻥ ،ﻤﺒﺎ ﺭ ﹶﻜ ﹰﺔ ﹶ
ﻥ ِﺜﻴﺎ ﺒ ﻬ
ﻀﻌ
) ﻴ
٦٢
ﺍﻝﺩﺭﺱ ﺍﻝﺜﺎﻨﻲ :ﺁﺩﺍﺏ ﺍﻝﺘﻌﺎﻤل ﻤﻊ ﻏﻴﺭ ﺍﻝﻤﺴﻠﻤﻴﻥ ﻓﻲ ﺍﻝﺤﺭﺏ
ا
^ال ا]ول:
-Uﺘﺤﻘﱠﻕ ﻤﻥ ﺼﺤﺔ ﺍﻝﻌﺒﺎﺭﺍﺕ ﺍﻵﺘﻴﺔ ﺒﻭﻀﻊ ﺇﺸﺎﺭﺓ ) ( ﺇﻥ ﻜﺎﻨﺕ ﺼﺤﻴﺤﺔ ،ﺃﻭﺇﺸﺎﺭﺓ ) ( ﺇﻥ ﻜﺎﻨﺕ ﻏﻴﺭ ﺼﺤﻴﺤﺔ:
) ( ﺍﻝﺤﺭﺏ ﻓﻲ ﺍﻹﺴﻼﻡ ﺤﺎﻝﺔ ﺍﻀﻁﺭﺍﺭﻴﺔ ﻝﻬﺎ ﺤﻜﻡ ﺍﻝﻀﺭﻭﺭﺍﺕ ﺍﻝﺘﻲ ﺘﻘﺩﺭ ﺒﻘﺩﺭﻫﺎ.
) ( ﺸﺭﻉ ﺍﻹﺴﻼﻡ ﺍﻝﺤﺭﺏ ﺭﺩﹰﺍ ﻝﻠﻅﻠﻡ ﻭﺘﺄﺩﻴﺒﹰﺎ ﻝﻠﻤﻌﺘﺩﻱ ﻭﺩﻓﺎﻋﹰﺎ ﻋﻥ ﺤﺭﻤﺎﺕ ﺍﻝﻤﺴﻠﻤﻴﻥ ﻭﻤﻘﺩﺴﺎﺘﻬﻡ.
) ( ﺸﺭﻉ ﺍﻹﺴﻼﻡ ﺍﻝﺤﺭﺏ ﻝﻬﺩﻑ ﺴﺎ ٍﻡ ﻭﻫﻭ ﺇﻋﻼﺀ ﻜﻠﻤﺔ ﺍﻝﺤﻕ ﻭﺍﻝﺨﻴﺭ.
) ( ﺍﻝﺤﺭﺏ ﻓﻲ ﺍﻹﺴﻼﻡ ﺘﻀﺒﻁﻬﺎ ﺃﺨﻼﻕ ﺍﻝﺸﹼﺭﻑ ﻤﻊ ﺍﻝﺨﺼﻡ ،ﻭﺍﻝﻌﺩل ﻓﻲ ﺍﻝﻤﻌﺎﻤﻠﺔ ،ﻭ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻓﻲ ﺍﻝﻘﺘﺎل.
) ( ﺍﻝﺴﻠﻡ ﻭﺍﻝﺘﻌﺎﻭﻥ ﺃﺼل ﺍﻝﻌﻼﻗﺎﺕ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻓﻲ ﺍﻹﺴﻼﻡ.
ﻼ ﺃﻭ ﺃﻤﺭﺁﺓ ﺸﺭﻴﻔﹰﺎ ﻜﺎﻥ ﺃﻭ ﻭﻀﻴﻌﹰﺎ ﺇﻋﻁﺎﺀ ﺍﻷﻤﺎﻥ ﻝﻠﻤﺤﺎﺭﺒﻴﻥ ﻓﻲ ﺍﻹﺴﻼﻡ. ) ( ﻤﻥ ﺤﻕ ﻜل ﻤﺴﻠﻡ ﺭﺠ ﹰ
) ( ﺍﻝﺤﺭﺏ ﻓﻲ ﺍﻹﺴﻼﻡ ﻻ ﻭﺠﻭﺩ ﻝﻪ ﺤﺘﻰ ﻭﻝﻭ ﺍﻋﺘﱠﺩﻯ ﺍﻝﻜﻔﺎﺭ ﻋﻠﻰ ﺒﻌﺽ ﺃﺭﺍﻀﻲ ﺍﻝﻤﺴﻠﻤﻴﻥ.
) ( ﺍﻝﺤﺭﺏ ﻓﻲ ﺍﻹﺴﻼﻡ ﻝﻘﺘل ﺍﻝﻜﻔﺎﺭ ﻭﻨﺴﺎﺌﻬﻡ ﻭﻨﻬﺏ ﺨﻴﺭﺍﺘﻬﻡ ﻭﺘﺩﻤﻴﺭ ﺇﻨﺠﺎﺯﺍﺘﻬﻡ.
ا
^ال ا:0'Z
-Uﺍﻜﺘﺏ ﺒﻴﻥ ﺍﻝﻘﻭﺴﻴﻥ ﺍﻝﺘﺼﻭﻴﺏ ﺍﻝﻤﻨﺎﺴﺏ ﻝﻤﺎ ﺘﺤﺘﻪ ﺨﻁ ﻓﻴﻤﺎ ﻴﺄﺘﻲ:
) ﺍﻷﺨﻼﻕ ،ﺍﻹﻨﺴﺎﻨﻴﺔ ﻓﻲ ﺍﻝﻘﺘﺎل ( ﺍﻝﺤﺭﺏ ﻓﻲ ﺍﻹﺴﻼﻡ ﺘﻀﺒﻁﻬﺎ ﺍﻝﻤﺼﻠﺤﺔ.
ﺤﻕ ﺇﻋﻁﺎﺀ ﺍﻷﻤﺎﻥ ﻝﻠﻤﺤﺎﺭﺒﻴﻥ ﻓﻲ ﺍﻹﺴﻼﻡ ﻤﻥ ﺤﻕ ﺍﻝﺭﺠﺎل ) .ﻤﻥ ﺤﻕ ﺍﻝﺭﺠﺎل ﻭﺍﻝﻨﺴﺎﺀ (
ا
^ال ا:YZ
-Uﻗﺎﺭﻥ ﺒﻴﻥ ﻗﻴﻡ ﺍﻝﺤﺭﺏ ﻓﻲ ﺍﻹﺴﻼﻡ ﻭﻗﻴﻡ ﺍﻝﺤﺭﻭﺏ ﺍﻝﻤﻌﺎﺼﺭﺓ ﻭﻓﻕ ﺍﻝﺠﺩﻭل ﺍﻵﺘﻲ:
ﺍﻝﺤﺭﻭﺏ ﺍﻝﻤﻌﺎﺼﺭﺓ ﺍﻝﺤﺭﺏ ﻓﻲ ﺍﻹﺴﻼﻡ ﺍﻝﺘﻌﺎﻝﻴﻡ
ﻴﺘﻡ ﺸﺄﻥ ﺍﻝﺤﺭﺏ ﻓﺠﺄﺓ ﺩﻭﻥ ﺇﻋﻼﻡ. ﺇﻋﻼﻡ ﺍﻝﻌﺩﻭ ﻗﺒل ﺍﻝﺤﺭﺏ ﺒﻭﻗﺕ ﻜﺎﻓﻲ. ﺇﻋﻼﻡ ﺍﻝﻌﺩﻭ ﺒﺎﻝﺤﺭﺏ.
ﻴﻔﻌﻠﻭﻥ ﺫﻝﻙ ﺩﻭﻥ ﺘﻭﺭﻉ ﻭﺨﺠل. ﻨﻬﻲ ﺍﻹﺴﻼﻡ ﻋﻥ ﻤﺤﺎﺭﺒﺔ ﻏﻴﺭ ﺍﻝﻤﺤﺎﺭﺒﻴﻥ ﻭﻴﻘﻊ ﻤﻥ ﻤﺤﺎﺭﺒﺔ ﻏﻴﺭ ﺍﻝﻤﺤﺎﺭﺒﻴﻥ.
ﻴﻔﻌل ﺫﻝﻙ ﻓﻲ ﺍﻹﺜﻡ.
ﻴﻔﻌﻠﻭﻥ ﺫﻝﻙ ﺩﻭﻥ ﺘﻭﺭﻉ ﻭﺨﺠل. ﻨﻬﻰ ﺍﻹﺴﻼﻡ ﻋﻥ ﻫﺫﺍ ﺍﻝﺴﻠﻭﻙ ﺍﻝﺫﻤﻴﻡ. ﺍﻝﺘﻤﺜﻴل ﺒﺠﺜﺙ ﺍﻷﻋﺩﺍﺀ.
ﻴﺘﻔﺎﺨﺭﻭﻥ ﺒﻬﺫﺍ ﺍﻝﻔﻌل ﻭﻴﻌﺘﺒﺭﻭﻨﻪ ﻤﻥ ﻨﻬﻰ ﺍﻹﺴﻼﻡ ﻋﻥ ﻫﺫﺍ ﺍﻝﺴﻠﻭﻙ ﻷﻨﻪ ﻤﻥ ﺍﻝﻘﻭﺍﻋﺩ ﺍﻝﺘﻌﺭﺽ ﻝﺒﻴﺌﺔ ﺍﻷﻋﺩﺍﺀ.
ﺇﻨﺠﺎﺯﺍﺕ ﺍﻝﺤﺭﺏ. ﺍﻝﻌﺴﻜﺭﻴﺔ ﻓﻲ ﺍﻹﺴﻼﻡ ﻴﺠﺏ ﺍﻝﻤﺤﺎﻓﻅﺔ ﻋﻠﻰ ﺒﻴﺌﺔ ﺍﻝﻌﺩﻭ.
ﻻ ﻴﻘﺭ ﺍﻝﻤﺤﺎﺭﺒﻭﻥ ﻓﻲ ﺍﻝﻌﺼﺭ ﺍﻝﺤﺩﻴﺙ ﺒﻬﺫﺍ ﻴﻌﺘﺒﺭ ﻫﺫﺍ ﺍﻝﺴﻠﻭﻙ ﻤﻥ ﺍﻝﻘﻭﺍﻋﺩ ﺍﻝﻌﺴﻜﺭﻴﺔ ﺍﻝﺘﻲ ﺃﻗﺭﻫﺎ ﺘﺄﻤﻴﻥ ﺍﻝﻤﺤﺎﺭﺒﻴﻥ.
ﺍﻝﻤﺒﺩﺃ. ﺍﻝﺭﺴﻭل .
ﺃﻤﺭ ﺘﻘﺭﻩ ﺍﻷﻤﻡ ﻭﻝﻜﻥ ﻋﻨﺩﻤﺎ ﻴﺘﻌﺎﺭﺽ ﺃﻤﺭ ﻴﻘﺭﻩ ﺍﻹﺴﻼﻡ ﻭﻝﻡ ﻴﺘﻡ ﻤﺨﺎﻝﻔﺘﻪ ﻓﻲ ﺘﺎﺭﻴﺦ ﺍﻷﻤﺔ ﺘﺄﻤﻴﻥ ﺭﺴل ﺍﻝﻌﺩﻭ.
ﺍﻷﻤﺭ ﻤﻊ ﺍﻝﻤﺼﻠﺤﺔ ﻴﺤﺩﺙ ﺍﻝﻘﺘل ﻭﺍﻝﺘﻨﻜﻴل. ﺍﻝﻤﺴﻠﻤﺔ.
ﻴﻌﺭﺽ ﺍﻷﺴﺭﻯ ﺇﻝﻰ ﺍﻝﺘﻌﺫﻴﺏ ﻭﺍﻝﻤﻬﺎﻨﺔ ﺍﻹﺴﻼﻡ ﻴﻜﻔل ﻝﻬﻡ ﺤﺴﻥ ﺍﻝﻀﻴﺎﻓﺔ ﻭﺍﻝﻌﻼﺝ ﻭﺍﻝﻜﻠﻤﺔ ﻤﻌﺎﻤﻠﺔ ﺃﺴﺭﻯ ﺍﻝﺤﺭﺏ
ﻭﺍﻝﺤﺭﻤﺎﻥ ﻭﺴﻭﺀ ﺍﻝﺘﻐﺫﻴﺔ ...ﺍﻝﺦ. ﺍﻝﻁﻴﺒﺔ.
ﺍﻝﺘﻌﺫﻴﺏ ﻭﻨﻬﺏ ﺍﻝﺨﻴﺭﺍﺕ ﻭﺴﻠﺏ ﺍﻝﻜﺭﺍﻤﺔ. ﺍﻝﻌﻔﻭ ﻭﺍﻝﺘﻘﺩﻴﺭ ﻭﺤﺭﻴﺔ ﺍﻻﻋﺘﻘﺎﺩ. ﺍﻝﺴﻠﻭﻙ ﻤﻊ ﺍﻝﻤﻐﻠﻭﺏ.
ﺃﻤﺭ ﻴﻨﻅﺭ ﻝﻪ ﺒﺤﺴﺏ ﺍﻝﺤﺎﺠﺔ ﻭﺍﻝﻤﺼﻠﺤﺔ ﻴﻌﺘﺒﺭ ﻤﻥ ﺍﻝﻘﻭﺍﻋﺩ ﺍﻝﻌﺴﻜﺭﻴﺔ ﺍﻝﺘﻲ ﺃﻗﺭﻫﺎ ﺍﻹﺴﻼﻡ. ﺍﻝﻭﻓﺎﺀ ﺒﺎﻝﻤﻌﺎﻫﺩﺍﺕ.
ﺩﻭﻥ ﺍﻝﻨﻅﺭ ﺇﻝﻰ ﺍﻝﻘﻴﻡ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻭﺍﻷﺩﺒﻴﺔ.
ﺒﺤﺴﺏ ﺍﻝﺤﺎﺠﺔ ﻭﺍﻝﻤﺼﻠﺤﺔ ﺍﻝﺸﺨﺼﻴﺔ. ﻴﺭﺤﺏ ﺒﻪ ﺍﻝﻤﺴﻠﻡ ﺇﺫﺍ ﻜﺎﻥ ﻓﻴﻪ ﺤﻔﺎﻅ ﻋﻠﻰ ﻤﺼﺎﻝﺢ ﺍﻷﻤﺔ ﺍﻝﺴﻠﻡ ﻭﻋﻘﺩ ﺍﻝﺼﻠﺢ.
ﻤﻊ ﻋﺩﻡ ﺍﻝﺘﻨﺎﺯل ﻋﻥ ﺍﻝﺜﻭﺍﺒﺕ.
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^ال اا(:-
-Uﻀﻊ ﺭﻗﻡ ﺍﻝﺩﻝﻴل ﺍﻝﺸﺭﻋﻲ ﺃﻤﺎﻡ ﻤﺎ ﻴﻨﺎﺴﺒﻪ ﻤﻥ ﺍﻵﺩﺍﺏ ﺍﻹﺴﻼﻤﻴﺔ ﻓﻲ ﺍﻝﺤﺭﺏ:
ﺍﻷﺩﺏ ﺍﻝﺫﻱ ﻴﺩل ﻋﻠﻴﻪ ﺍﻝﺩﻝﻴل ﺍﻝﺸﺭﻋﻲ
ﻤﻨﻊ ﺍﻝﺘﻤﺜﻴل ﺒﺠﺜﺙ ﺍﻷﻋﺩﺍﺀ. ٣ ﻗﺎل ﺍﷲ ﺘﻌﺎﻝﻰ )) :ﻭَﺃﻭﻓﹸﻭﺍ ِﺒ ﻌﻬِ ﺩ ﺍﻝّﹶﻠ ِﻪ ِﺇﺫﹶﺍ ﻋﺎ ﻫﺩ ﹸﺘﻡ(( ٢
ﺇﻋﻼﻡ ﺍﻝﻌﺩﻭ ﺒﺎﻝﺤﺭﺏ ﻋﻨﺩ ﻨﻘﺽ ﺍﻝﻌﻬﺩ. ٤ ﻗﺎل ﺭﺴﻭل ﺍﷲ .....)) :ﻻ ﺘﻤﺜﻠﻭﺍ ﻭﻻ ﺘﻘﺘﻠﻭﺍ ﻭﻝﻴﺩﹰﺍ (( ٣
ﻤﻨﻊ ﻤﺤﺎﺭﺒﺔ ﺍﻝﻤﺤﺎﺭﺒﻴﻥ. ﻗﺎل ﺍﷲ ﺘﻌﺎﻝﻰ)) :ﻭﺇﻤﺎ ﺘﺨﺎﻓﻥ ﻤﻥ ﻗﻭﻡ ﺨﻴﺎﻨﺔ ﻓﺎﻨﺒﺫ ﺇﻝﻴﻬﻡ ﻋﻠﻲ ﺴﻭﺍﺀ(( ٤
ا
^ال ا:h!i
-Uﻀﻊ ﻋﻼﻤﺔ ﺨﻁﹰﺎ ﺘﺤﺕ ﺍﻹﺠﺎﺒﺔ ﺍﻝﺼﺤﻴﺤﺔ ﺍﻝﻤﻨﺎﺴﺒﺔ ﻝﻤﻘﺩﻤﺔ ﺍﻝﺴﺅﺍل ﻓﻴﻤﺎ ﻴﻠﻲ:
ﻤﻥ ﺁﺩﺍﺏ ﺍﻹﺴﻼﻡ ﻓﻲ ﺘﻌﺎﻤﻠﻪ ﻤﻊ ﻏﻴﺭ ﺍﻝﻤﺴﻠﻤﻴﻥ ﺃﺜﻨﺎﺀ ﺍﻝﺤﺭﺏ:
– ﺍﻝﻘﺘل ﻭﺍﻝﺘﺩﻤﻴﺭ. – ﻤﻨﻊ ﺍﻝﺘﻤﺜﻴل ﺒﺠﺜﺜﻬﻡ. -ﺍﻝﺒﺩﺀ ﺒﺎﻝﻌﺩﻭﺍﻥ.
ﻤﻥ ﺁﺩﺍﺏ ﺍﻹﺴﻼﻡ ﻓﻲ ﺘﻌﺎﻤﻠﻪ ﻤﻊ ﻏﻴﺭ ﺍﻝﻤﺴﻠﻤﻴﻥ ﻗﺒل ﺍﻝﺤﺭﺏ:
-ﺇﻋﻼﻡ ﺍﻝﻌﺩ ﻭ ﺒﺎﻝﺤﺭﺏ. -ﺍﻝﺘﻤﺜﻴل ﺒﺠﺜﺜﻬﻡ. -ﺍﻝﺒﺩﺀ ﺒﺎﻝﻌﺩﻭﺍﻥ
ﻥ (( ﺍﻷﺩﺏﻙ ِﺒَﺄ ﱠﻨ ﻬﻡ ﹶﻗﻭﻡ ﻻ ﻴﻌﹶﻠﻤﻭ
ﺤﺘﱠﻰ ﻴﺴ ﻤ ﻊ ﻜﹶﻼ ﻡ ﺍﻝﱠﻠ ِﻪ ﹸﺜ ﻡ َﺃﺒِﻠﻐﹾﻪ ﻤﺄْ ﻤ ﹶﻨ ﻪ ﹶﺫِﻝ ﺠﺭ ﻩ ﻙ ﹶﻓ َﺄ ِ
ﻥ ﺍﺴ ﹶﺘﺠﺎ ﺭ
ﻥ ﺍﻝﹾ ﻤﺸﹾ ِﺭﻜِﻴ
ﺤﺩِ ﻤ
ﻗﺎل ﺍﷲ ﺘﻌﺎﻝﻰ )) :ﻭِﺇﻥَ ﺃ
ﺍﻹﺴﻼﻤﻲ ﺍﻝﺫﻱ ﺘﺩل ﻋﻠﻴﻪ ﺍﻵﻴﺔ ﻤﻥ ﺁﺩﺍﺏ ﺍﻹﺴﻼﻡ ﻓﻲ ﺘﻌﺎﻤﻠﻪ ﻤﻊ ﻏﻴﺭ ﺍﻝﻤﺴﻠﻤﻴﻥ ﻓﻲ ﺍﻝﺤﺭﺏ :
– ﻤﻨﻊ ﻤﺤﺎﺭﺒﺔ ﻏﻴﺭ ﺍﻝﻤﺤﺎﺭﺒﻴﻥ. – ﺍﻝﺘﺤﺫﻴﺭ ﻤﻥ ﺘﺨﺭﻴﺏ ﺒﻴﺌﺔ ﺍﻷﻋﺩﺍﺀ. -ﺍﻝﻭﻓﺎﺀ ﺒﺘﺄﻤﻴﻥ ﺍﻝﻤﺤﺎﺭﺒﻴﻥ.
ﻜﺎﻥ ﺭﺴﻭل ﺍﷲ ﺇﺫﺍ ﺃ ﻤﺭ ﺃﻤﻴﺭﺍ ﻋﻠﻰ ﺠﻴﺵ ﺃﻭ ﺴﺭﻴﺔ ﺃﻭﺼﺎﻩ ﻓﻲ ﺨﺎﺼﺔ ﻨﻔﺴﻪ ﻭﻤﻥ ﻤﻌﻪ ﻤﻥ ﺍﻝﻤﺴﻠﻤﻴﻥ ﻓﻴﻘﻭل ﻝﻬﻡ ﺠﻤﻴﻌﺎ )) :ﺍﻏﺯﻭﺍ
ﻭﻻ ﺘﻐﺩﺭﻭﺍ ﻭﻻ ﺘﻘﺘﻠﻭﺍ ﺍﻝﻭﻝﺩﺍﻥ ﻭﻻ ﺃﺼﺤﺎﺏ ﺍﻝﺼﻭﺍﻤﻊ ((
ﺍﻷﺩﺏ ﺍﻹﺴﻼﻤﻲ ﺍﻝﺫﻱ ﺘﺩل ﻋﻠﻴﻪ ﻭﺼﻴﺔ ﺍﻝﺭﺴﻭل ﻤﻥ ﺁﺩﺍﺏ ﺍﻹﺴﻼﻡ ﻓﻲ ﺘﻌﺎﻤﻠﻪ ﻤﻊ ﻏﻴﺭ ﺍﻝﻤﺴﻠﻤﻴﻥ ﻓﻲ ﺍﻝﺤﺭﺏ :
-ﻤﻨﻊ ﻤﺤﺎﺭﺒﺔ ﻏﻴﺭ ﺍﻝﻤﺤﺎﺭﺒﻴﻥ. -ﺍﻝﻭﻓﺎﺀ ﺒﺘﺄﻤﻴﻥ ﺍﻝﻤﺤﺎﺭﺒﻴﻥ. -ﺇﻋﻼﻡ ﺍﻝﻌﺩ ﻭ ﺒﺎﻝﺤﺭﺏ.
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^ال ا
دس:
-Uﻋﻠل ﻤﺎ ﻴﺄﺘﻲ:
ﻨﻬﻰ ﺍﻝﺸﺭﻉ ﻋﻥ ﺤﺭﻕ ﺠﺜﺙ ﺍﻷﻋﺩﺍﺀ.
ﺘﻜﺭﻴﻤﹰﺎ ﻭﺍﺤﺘﺭﺍﻤﹰﺎ ﻝﻺﻨﺴﺎﻥ.
ﻨﻬﻰ ﺍﻝﺭﺴﻭل ﻋﻥ ﻗﺘل ﺍﻝﻌﺴﻔﺎ ِﺀ .ﻨﻬﻰ ﺍﻝﺭﺴﻭل ﻋﻥ ﻗﺘل ﺍﻷﺠﺭﺍﺀ ﻭﺍﻝﻌﻤﺎل ﺍﻝﺫﻴﻥ ﻻ ﻴﺤﺎﺭﺒﻭﻥ.
ﻷﻨﻬﻡ ﻻ ﻴﺸﺎﺭﻜﻭﻥ ﻓﻲ ﺍﻝﺤﺭﺏ ﻓﻬﻡ ﻤﺸﻐﻭﻝﻭﻥ ﺒﺄﻋﻤﺎﻝﻬﻡ ﻭﻤﻌﺎﺸﻬﻡ.
ا
^ال ا
(:-
-Uﺍﻗﺭﺃ ﺍﻷﺩﻝﺔ ﺍﻝﺘﺎﻝﻴﺔ -Uﺜﻡ ﺍﺴﺘﻨﺒﻁ ﻤﺎ ﺘﺩل ﻋﻠﻴﻪ ﻤﻥ ﺁﺩﺍﺏ ﺍﻝﺘﻌﺎﻤل ﻤﻊ ﻏﻴﺭ ﺍﻝﻤﺴﻠﻤﻴﻥ ﻓﻲ ﺍﻝﺤﺭﺏ:
ﺴﻤِﻴ ﻊ ﺍﻝﹾ ﻌﻠِﻴ ﻡ ﻋﻠﹶﻰ ﺍﻝﹼﻠ ِﻪ ِﺇ ﱠﻨ ﻪ ﻫ ﻭ ﺍﻝ ﺴﻠﹾ ِﻡ ﻓﹶﺎﺠ ﹶﻨﺢ ﹶﻝﻬﺎ ﻭ ﹶﺘﻭ ﱠﻜلْ
ﺠ ﹶﻨﺤﻭﺍﹾ ﻝِﻠ
ﻗﺎل ﺍﷲ ﺘﻌﺎﻝﻰ :ﻭﺇِﻥ
ﺍﻹﺴﺘﺠﺎﺒﺔ ﺇﻝﻰ ﻋﻘﺩ ﺍﻝﺴﻠﻡ ﻤﻊ ﺍﻝﻌﺩ ﻭ ﺇﻥ ﻜﺎﻥ ﻓﻴﻪ ﻤﺼﻠﺤﺔ ﻝﻠﻤﺴﻠﻤﻴﻥ.
ﻗﺎل ﺍﷲ ﺘﻌﺎﻝﻰ) :ﻭﻴﻁﻌﻤﻭﻥ ﺍﻝﻁﻌﺎﻡ ﻋﻠﻰ ﺤﺒﻪﻤﺴﻜﻴﻨﹰﺎ ﻭﻴﺘﻴﻤﹰﺎ ﻭﺃﺴﻴﺭﹰﺍ(
ﺍﻹﺤﺴﺎﻥ ﺇﻝﻰ ﺍﻷﺴﺭﻯ ﺒﺘﻘﺩﻴﻡ ﺍﻝﻁﻌﺎﻡ ﻭﺍﻝﺸﺭﺍﺏ ﻭﺍﻝﻤﺴﻜﻥ ...ﺍﻝﺦ
ﻗﺎل ﺭﺴﻭل ﺍﷲ )) :ﺍﻏﺯﻭﺍ ﻭﻻ ﺘﻐﺩﺭﻭﺍ ﻭﻻ ﺘﻘﺘﻠﻭﺍ ﺍﻝﻭﻝﺩﺍﻥ ﻭﻻ ﺃﺼﺤﺎﺏ ﺍﻝﺼﻭﺍﻤﻊ ((.
ﻋﻥ ﻋﻤﺭ ﺒﻥ ﺍﻝﺨﻁﺎﺏ ،ﺃﻨﻪ ﻗﺎل )) :ﺍﺘﻘﻭﺍ ﺍﷲ ﻓﻲ ﺍﻝﻔﻼﺤﻴﻥ ،ﻭﻻ ﺘﻘﺘﻠﻭﻫﻡ ﺇﻻ ﺃﻥ ﻴﻨﺼﺒﻭﺍ ﻝﻜﻡ ﺍﻝﺤﺭﺏ((
ﻤﻨﻊ ﻤﺤﺎﺭﺒﺔ ﻏﻴﺭ ﺍﻝﻤﺤﺎﺭﺒﻴﻥ.
ا
^ال ا: )!Z
-Uﺩﻝل ﻋﻠﻰ ﺍﻝﻤﻭﺍﻗﻑ ﺍﻵﺘﻴﺔ ﻤﻥ ﺨﻼل ﻤﻌﺭﻓﺘﻙ ﺍﻝﺘﺎﺭﻴﺨﻴﺔ ﻭﺍﻝﻭﺍﻗﻊ ﺍﻝﻤﻌﻴﺵ :
ﻗﺎﺩﺓ ﺍﻝﺤﺭﺏ ﻻ ﻴﺒﺎﻝﻭﻥ ﺃﺜﻨﺎﺀ ﺍﻝﺤﺭﺏ ﺇﻻ ﺃﻥ ﻴﻨﻜﻠﻭﺍ ﺒﺄﻋﺩﺍﺌﻬﻡ ،ﻭﻴﻌﻤﻠﻭﺍ ﻋﻠﻰ ﺘﺩﻤﻴﺭﻫﻡ،ﻭﺇﻥ ﺃﺼﺎﺏ ﻫﺫﺍ ﺍﻝﺘﻨﻜﻴل ﻤﻥ ﻻ ﻴﺩ ﻝﻪ ﺒﺎﻝﺤﺭﺏ.
ﻤﺎ ﻗﺎﻡ ﺒﻪ ﺍﻝﻤﻐﻭل ﻭﺍﻝﺘﺘﺎﺭ ﻤﻥ ﻗﺘل ﺍﻝﻤﺩﻨﻴﻴﻥ ﻭﻤﺎ ﻴﺤﺩﺙ ﻓﻲ ﺍﻝﻌﺼﺭ ﺍﻝﺤﺩﻴﺙ ﻤﻥ ﻗﺒل ﺍﻝﻌﺩﻭ ﺍﻝﺼﻬﻴﻭﻨﻲ ﻓﻲ ﺃﺭﺽ ﻓﻠﺴﻁﻴﻥ.
ﺤﺴﻥ ﻤﻌﺎﻤﻠﺔ ﺍﻝﻤﺤﺎﺭﺏ ﺍﻝﻤﺴﻠﻡ ﻷﺴﺭﻯ ﺍﻝﺤﺭﺏ.
ﻤﺎ ﻜﺎﻥ ﻤﻥ ﻨﺒﻲ ﺍﻝﺭﺤﻤﺔ ﺍﻝﺭﺴﻭل ﻤﻊ ﺍﻷﺴﺭﻯ ﻓﻲ ﺒﺩﺭ ﻤﻥ ﺘﺄﻤﻴﻥ ﻜل ﻤﺘﻁﻠﺒﺎﺕ ﺍﻝﺤﻴﺎﺓ ﺍﻝﻜﺭﻴﻤﺔ ﻝﻬﻡ.
٦٤
ا
^ال ا:- 8
-Uﺘﺄﻤل ﺍﻵﻴﺔ ﺍﻝﻘﺭﺁﻨﻴﺔ ﺜﻡ ﺃﺠﺏ ﻋﻤﺎ ﻴﻠﻴﻬﺎ ﻤﻥ ﺃﺴﺌﻠﺔ:
ﺴﻤِﻴ ﻊ ﺍﻝﹾ ﻌﻠِﻴ ﻡ.
ﻋﻠﹶﻰ ﺍﻝﹼﻠ ِﻪ ِﺇ ﱠﻨ ﻪ ﻫ ﻭ ﺍﻝ
ﺴﻠﹾ ِﻡ ﻓﹶﺎﺠ ﹶﻨﺢ ﹶﻝﻬﺎ ﻭ ﹶﺘﻭ ﱠﻜلْ
ﺠ ﹶﻨﺤﻭﺍﹾ ﻝِﻠ
ﻗﺎل ﺍﷲ ﺘﻌﺎﻝﻰ :ﻭﺇِﻥ
ﻤﺒﺩﺃ ﺍﻝﺴﻠﻡ ﻤﻊ ﺍﻝﻌﺩﻭ ﻤﻘﻴﺩ ﺒﺄﻤﻭﺭ ﻋﺩﺓ ،ﺃﺫﻜﺭ ﺃﻤﺭﻴﻥ ﻤﻨﻬﺎ ؟
ﺇﺫﺍ ﻁﻠﺏ ﺍﻷﻋﺩﺍﺀ ﺍﻝﺴﻠﻡ.
ﺇﺫﺍ ﻝﻡ ﻴﻌﺘﺩﻭﺍ ﻋﻠﻰ ﺠﺯﺀ ﻤﻥ ﺃﺭﺍﻀﻲ ﺍﻹﺴﻼﻡ ﻭﻝﻡ ﻴﻤﻨﻌﻭﺍ ﺍﻝﺩﻋﻭﺓ ﺇﻝﻰ ﺍﷲ
ﺇﺫﺍ ﺍﻝﺘﺯﻤﻭﺍ ﺒﻤﻭﺠﺒﺎﺘﻪ ﻭﺃﺤﻜﺎﻤﻪ ﻭﻓﻕ ﺸﺭﻉ ﺍﷲ.
ﻤﺎ ﺤﻜﻡ ﺍﻝﻬﺩﻨﺔ ﻤﻊ ﺍﻝﻌﺩﻭ ﺍﻝﻤﻐﺘﺼﺏ ﻝﻸﺭﺽ ﻤﻊ ﺘﻭﺍﻓﺭ ﺍﻝﻘﺩﺭﺓ ﻋﻠﻰ ﻗﺘﺎﻝﻪ؟
ﻻ ﻴﺠﻭﺯ ﻻﻥ ﺍﻹﺴﻼﻡ ﺩﻴﻥ ﺍﻝﻌﺯﺓ ﻭﻓﻴﻬﺎ ﻨﻘﺽ ﻝﻌﻬﺩ ﺍﷲ ﻭﻤﺨﺎﻝﻔﺔ ﻷﻭﺍﻤﺭﻩ.
ا
^ال ا< :
-Uﺘﺄﻤل ﺍﻵﻴﺔ ﺍﻝﻘﺭﺁﻨﻴﺔ -Uﺜﻡ ﺃﺠﺏ ﻋﻤﺎ ﻴﻠﻴﻬﺎ ﻤﻥ ﺃﺴﺌﻠﺔ:
ﻥ ((
ﺏ ﺍﻝﺨﹶﺎ ِﺌﻨِﻴ
ﺤ
ﻥ ﺍﻝﹼﻠ ﻪ ﹶﻻ ﻴ ِ
ﺴﻭﺍﺀ ِﺇ
ﻋﻠﹶﻰ
ﺨﻴﺎ ﹶﻨ ﹰﺔ ﻓﹶﺎﻨ ِﺒﺫﹾ ِﺇﹶﻝﻴِ ﻬﻡ
ﻥ ﻤِﻥ ﹶﻗﻭٍ ﻡ ِ
ﻗﺎل ﺍﷲ ﺘﻌﺎﻝﻰ )) :ﻭِﺇﻤﺎ ﹶﺘﺨﹶﺎ ﹶﻓ
ﺤﺩﺩ ﺍﻷﺩﺏ ﺍﻹﺴﻼﻤﻲ ﺍﻝﺫﻱ ﻴﺠﺏ ﺃﻥ ﻴﻠﺘﺯﻡ ﺒﻪ ﺍﻝﻤﺴﻠﻡ ﻤﻊ ﻏﻴﺭ ﺍﻝﻤﺴﻠﻤﻴﻥ ﻓﻲ ﺍﻝﺤﺭﺏ.
ﺇﻋﻼﻡ ﺍﻝﻌﺩﻭ ﺒﺎﻝﺤﺭﺏ ﻋﻨﺩ ﻨﻘﻀﻪ ﻝﻠﻌﻬﺩ.
ﻋﻠل :ﻤﺸﺭﻭﻋﻴﺔ ﻫﺫﺍ ﺍﻷﺩﺏ.
ﻷﻥ ﺍﻝﺨﻴﺎﻨﺔ ﺨﻠﻕ ﺫﻤﻴﻡ ﻻ ﻴﻘﺒل ﻤﻥ ﺍﻝﻤﺴﻠﻡ ﻤﻊ ﺃﺨﻴﻪ ﺍﻝﻤﺴﻠﻡ ﺃﻭ ﻤﻊ ﻋﺩﻭﻩ .ﻷﻥ ﺍﷲ ﻻ ﻴﺤﺏ ﺍﻝﺨﺎﺌﻨﻴﻥ.
ا
^ال اOدي *:
-Uﺘﺩﺒﺭ ﺤﺩﻴﺙ ﺭﺴﻭل ﺍﷲ -Uﺜﻡ ﺃﺠﺏ ﻋﻤﺎ ﻴﻠﻴﻪ ﻤﻥ ﺃﺴﺌﻠﺔ:
ﺕ ﺇﻝﻰ ﺭﺴﻭل ﺍﷲ ﻋﺎﻡ ﺍﻝﻔﺘﺢ ﻓﻭﺠﺩﺘﻪ ﻴﻐﺘﺴل ﻭﻓﺎﻁﻤﺔ ﺍﺒﻨﺘﻪ ﺘﺴﺘﺭﻩ ،ﻗﺎﻝﺕ :ﻓﺴﻠﻤﺕ ﻋﻠﻴﻪ ،ﻓﻘﺎل: ﻋﻥ ﺃﻡ ﻫﺎﻨﺊ ﺭﻀﻲ ﺍﷲ ﻋﻨﻬﺎ ﻗﺎﻝﺕ :ﺫﻫﺒ ﹸ
)) ﻤﻥ ﻫﺫﻩ ((؟ ﻓﻘﻠﺕ :ﺃﻨﺎ ﺃﻡ ﻫﺎﻨﺊ ﺒﻨﺕ ﺃﺒﻲ ﻁﺎﻝﺏ ﻓﻘﺎل )) ﻤﺭﺤﺒ ﹰﺎ ﺒﺄﻡ ﻫﺎﻨﺊ " ،ﻓﻠﻤﺎ ﻓﺭﻍ ﻤﻥ ﻏﺴﻠﻪ ﻗﺎﻡ ﻓﺼﻠﻰ ﺜﻤﺎﻨﻲ ﺭﻜﻌﺎﺕ ﻤﻠﺘﺤﻔﹰﺎ
ﻼ ﻗﺩ ﺃﺠﺭﺘﻪ ،ﻓﻼﻥ ﺒﻥ ﻫﺒﻴﺭﺓ ،ﻓﻘﺎل ﺭﺴﻭل ﺍﷲ )) :ﻗﺩﻓﻲ ﺜﻭﺏ ﻭﺍﺤﺩ ،ﻓﻠﻤﺎ ﺍﻨﺼﺭﻑ ﻗﻠﺕ ﻴﺎ ﺭﺴﻭل :ﺯﻋﻡ ﺍﺒﻥ ﺃﻤﻲ ﺃﻨﻪ ﻗﺎﺘل ﺭﺠ ﹰ
ﺃﺠﺭﻨﺎ ﻤﻥ ﺃﺠﺭﺕ ﻴﺎ ﺃﻡ ﻫﺎﻨﺊ (( ،ﻗﺎﻝﺕ ﺃﻡ ﻫﺎﻨﺊ ﻭﻜﺎﻥ ﺫﻝﻙ ﻀﺤﻰ(( .ﺭﻭﺍﻩ ﺍﻝﺒﺨﺎﺭﻱ ﻭﻤﺴﻠﻡ
ا
^ال ا:* 0'Z
-Uﺘﺄﻤل ﺍﻵﻴﺔ ﺍﻝﻘﺭﺁﻨﻴﺔ ﺍﻵﺘﻴﺔ -Uﺜﻡ ﻭﻀﺢ ﺍﻝﻘﺎﻋﺩﺓ ﺍﻹﻨﺴﺎﻨﻴﺔ ﺍﻝﺘﻲ ﻭﻀﻌﻬﺎ ﺍﻹﺴﻼﻡ ﻓﻲ ﻤﻌﺎﻤﻠﺔ ﺃﺴﺭﻯ ﺍﻝﻌﺩﻭ.
ﻗﺎل ﺍﷲ ﺘﻌﺎﻝﻰ :ﹶﻓِﺈﻤﺎ ﻤﻨﺎ ﺒﻌ ﺩ ﻭِﺇﻤﺎ ِﻓﺩﺍﺀ
ﺍﻝﻘﺎﻋﺩﺓ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻝﺘﻌﺎﻤل ﻤﻊ ﺍﻷﺴﺭﻯ ﻓﻲ ﺍﻹﺴﻼﻡ ﺘﺭﺘﻜﺯ ﻋﻠﻰ ﺃﺴﻠﻭﺒﻴﻥ:
ﺽ ﻭﻫﻭ ﻤﻌﺒﺭﺓ ﻋﻨﻪ ﺍﻵﻴﺔ ﺒﺎﻝﻤﻥ. ﺍﻷﻭل :ﺇﻁﻼﻕ ﺍﻷﺴﺭﻯ ﺒﻐﻴﺭ ﻋﻭ ٍ
ﺍﻝﺜﺎﻨﻲ :ﺒﺎﻝﻤﺎل ﺃﻭ ﺒﺄﺴﺎﺭﻯ ﺍﻝﻤﺴﻠﻤﻴﻥ ﻭﻫﻭ ﻤﻌﺒﺭ ﺓ ﻋﻨﻪ ﺍﻵﻴﺔ ﺒﺎﻝﻔﺩﺍﺀ.
ا
^ال ا:* YZ
-Uﺼﺎﻍ ﺃﺒﻭ ﺒﻜﺭ-ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ -ﺩﺴﺘﻭﺭﺍ ﻷﺨﻼﻗﻴﺎﺕ ﺍﻝﺤﺭﺏ ﻓﻲ ﺍﻹﺴﻼﻡ ﻓﻲ ﻋﺸﺭﺓ ﺒﻨﻭﺩ -Uﺍﺫﻜﺭ ﺨﻤﺴﺔ ﻤﻨﻬﺎ:
-ﻻ ﺘﻘﺘل ﺼﺒﻴﹰﺎ - .ﻭﻻ ﺍﻤﺭﺃﺓ ً -ﻭﻻ ﻜﺒﻴﺭﹰﺍ ﻫﺭﻤﹰﺎ -ﻋﺩﻡ ﻗﻁﻊ ﺍﻝﺸﺠﺭ ﺍﻝﻤﺜﻤﺭ -ﻻ ﺘﻬﺩﻡ ﻋﺎﻤﺭﹰﺍ- .ﻻ ﺘﻘﺘل ﺸﺎﺓ ﺇﻻ ﻝﻸﻜل - .ﻻ ﺘﻐﺭﻕ
ﻼ -ﻻ ﺘﻐﻠﹸل -ﻻ ﺘﺠﺒﻥ. ﻼ -ﻻ ﺘﺤﺭﻕ ﻨﺨ ﹰﻨﺨ ﹰ
٦٥
ﺍﻝﺩﺭﺱ ﺍﻝﺜﺎﻝﺙ :ﺍﻷﺩﺏ ﻤﻊ ﺍﻝﺭﺴﻭل
ﺴﻭﺭﺓ ﺍﻝﻨﻭﺭ ،ﺍﻵﻴﺎﺕ ) ( ٦٤ – ٦٢
ا
^ال ا]ول:
-Uﺍﺘ ُل ﺍﻵﻴﺎﺕ ﺍﻝﻜﺭﻴﻤﺔ ﻭﺘﺩﺒﺭﻫﺎ ﺜ ﻡ ﺃﺠﺏ ﻋﻥ ﺍﻷﺴﺌﻠﺔ ﺍﻝﺘﺎﻝﻴﺔ ﻝﻬﺎ:
ﺤﺘﱠﻰﻋﻠﹶﻰ َﺃﻤٍ ﺭ ﺠﺎ ِﻤ ٍﻊ ﹶﻝﻡ ﻴﺫﹾ ﻫﺒﻭﺍ ﻥ ﺁ ﻤﻨﹸﻭﺍ ﺒِﺎﻝﱠﻠ ِﻪ ﻭ ﺭﺴﻭِﻝ ِﻪ ﻭِﺇﺫﹶﺍ ﻜﹶﺎﻨﹸﻭﺍ ﻤ ﻌ ﻪ ﻥ ﺍﻝﱠﺫِﻴ ﻗﺎل ﺍﷲ ﺘﻌﺎﻝﻰِ :ﺇ ﱠﻨﻤﺎ ﺍﻝﹾ ﻤﺅْ ِﻤﻨﹸﻭ
ﺸﺄْ ِﻨ ِﻬﻡ ﹶﻓﺄْ ﹶﺫﻥِ ﻝ ﻤﻥ
ﺽ ﹶ ﻙ ِﻝ ﺒﻌِ ﻥ ﺒِﺎﻝﱠﻠ ِﻪ ﻭ ﺭﺴﻭِﻝ ِﻪ ﹶﻓِﺈﺫﹶﺍ ﺍﺴ ﹶﺘﺄْ ﹶﺫﻨﹸﻭ ﻥ ﻴﺅْ ِﻤﻨﹸﻭ ﻙ ﺍﱠﻝﺫِﻴ ﻙ ُﺃﻭﹶﻝ ِﺌ
ﻥ ﻴﺴ ﹶﺘﺄْ ِﺫﻨﹸﻭ ﹶﻨ
ﻥ ﺍﱠﻝﺫِﻴ ﻴﺴ ﹶﺘﺄْ ِﺫﻨﹸﻭ ﻩ ِﺇ
ﻀ ﹸﻜﻡ ﺒﻌﻀﺎ ﹶﻗﺩ
ﻏﻔﹸﻭﺭ ﺭﺤِﻴﻡ (٦٢)ﻻ ﹶﺘﺠ ﻌﻠﹸﻭﺍ ﺩﻋﺎ ﺀ ﺍﻝ ﺭﺴﻭ ِل ﺒﻴ ﹶﻨ ﹸﻜﻡ ﹶﻜ ﺩﻋﺎ ِﺀ ﺒﻌِ ﻥ ﺍﻝﱠﻠ ﻪ ﹶ ﺕ ِﻤﻨﹾ ﻬﻡ ﻭﺍﺴ ﹶﺘﻐﹾ ِﻔﺭ ﹶﻝ ﻬﻡ ﺍﻝﱠﻠ ﻪ ِﺇ ﺸﺌْ ﹶ ِ
ﻋﺫﹶﺍﺏﻋﻥَ ﺃﻤِ ﺭ ِﻩ َﺃﻥ ﹸﺘﺼِﻴ ﺒ ﻬﻡِ ﻓﺘﹾ ﹶﻨﺔﹲ َﺃﻭ ﻴﺼِﻴ ﺒ ﻬﻡ ﻥ ﻥ ﻴﺨﹶﺎِﻝﻔﹸﻭ ﻥ ِﻤﻨﹾ ﹸﻜﻡِ ﻝﻭﺍﺫﹰﺍ ﹶﻓﻠﹾ ﻴﺤ ﹶﺫ ِﺭ ﺍﱠﻝﺫِﻴ ﺴﱠﻠﻠﹸﻭ ﻥ ﻴ ﹶﺘ ﻴﻌﹶﻠ ﻡ ﺍﻝﱠﻠ ﻪ ﺍﱠﻝﺫِﻴ
ﻋ ِﻤﻠﹸﻭﺍ
ﻥ ِﺇﹶﻝﻴِ ﻪ ﹶﻓ ﻴ ﹶﻨ ﺒ ُﺌ ﻬﻡِ ﺒﻤﺎ
ﺠﻌﻭ
ﻋﹶﻠﻴِ ﻪ ﻭ ﻴﻭ ﻡ ﻴﺭ ﺽ ﹶﻗﺩ ﻴﻌﹶﻠﻡ ﻤﺎ َﺃﻨﹾ ﹸﺘﻡ
ﺕ ﻭﺍ َﻷﺭِ ﺴﻤﺎﻭﺍ ِ ﻥ ِﻝﱠﻠ ِﻪ ﻤﺎ ﻓِﻲ ﺍﻝ َﺃﻝِﻴﻡ(٦٣)ﺃَﻻ ِﺇ
ﻋﻠِﻴﻡ.(٦٤) ﺸﻲٍ ﺀ ﻭﺍﻝﱠﻠ ﻪ ِﺒ ﹸﻜ ﱢل ﹶ
-Uﺍﺧﱰ ﺍﻟﻠﻔﻆ ﺍﻟﻘﺮﺁﻧﻲ ﻣﻦ ﺑﲔ ﺍﻟﻘﻮﺳﲔ ﻭﺿﻌﻪ ﰲ ﺍﳌﻜﺎﻥ ﺍﳌﻨﺎﺳﺐ ﻣﻦ ﺍﳉﺪﻭﻝ ﺍﻟﺘﺎﱄ:
ﻥ ،ﺩﻋﺎ ﺀ ﺍﻝ ﺭﺴﻭ ِلِ ،ﻝﻭﺍﺫﹰﺍَ ،ﺃﻤٍ ﺭ ﺠﺎ ِﻤ ٍﻊ(
ﺴﱠﻠﻠﹸﻭ
ﻋﻥَ ﺃﻤِ ﺭ ِﻩ ،ﻴ ﹶﺘ
ﻥ
) ﻴﺨﹶﺎِﻝﻔﹸﻭ
ﺍﻝﻤﻌﻨﻰ ﺍﻝﻤﻨﺎﺴﺏ ﺍﻝﻠﻔﻅ ﺍﻝﻘﺭﺁﻨﻲ
ﺃﻤﺭ ﻫﺎﻡ ﻴﻘﺘﻀﻲ ﺍﻹﺠﻤﺎﻉ ﻋﻠﻴﻪ ﻭﺍﻝﺘﻌﺎﻭﻥ ﻓﻴﻪ. َﺃﻤٍ ﺭ ﺠﺎ ِﻤ ٍﻊ
ﻤﻨﺎﺩﺍﺓ ﺍﻝﻨﺒﻲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﺩﻋﺎ ﺀ ﺍﻝ ﺭﺴﻭ ِل
ﺍﻝﺘﺴﻠﹼل :ﺍﻝﺨﺭﻭﺝ ﺨﻔﻴﺔ ﻥ
ﺴﱠﻠﻠﹸﻭ
ﻴ ﹶﺘ
ﻴﺴﺘﺘﺭ ﺒﻌﻀﻬﻡ ﺒﺒﻌﺽ ِﻝﻭﺍﺫﹰﺍ
ﻴﺼﺩﻭﻥ ﻭﻴﻌﺭﻀﻭﻥ ﻋﻥ ﻁﺭﻴﻘﺘﻪ. ﻋﻥَ ﺃﻤِ ﺭ ِﻩﻥ ﻴﺨﹶﺎِﻝﻔﹸﻭ
ﻥ
ﻥ ﻤﹶﻠ ﹶﻜﺕﹾ َﺃﻴﻤﺎ ﹸﻨ ﹸﻜﻡ ﻭﺍﱠﻝﺫِﻴ ﻥ َﺁ ﻤﻨﹸﻭﺍ ِﻝ ﻴﺴ ﹶﺘﺄْﺫِﻨﹾ ﹸﻜ ﻡ ﺍﱠﻝﺫِﻴ
-Uﻤﺎ ﺍﻝﻔﺭﻕ ﺒﻴﻥ ﺍﻻﺴﺘﺌﺫﺍﻥ ﺩﺍﺨل ﺍﻝﺒﻴﻭﺕ ﻓﻲ ﻗﻭﻝﻪ ﺘﻌﺎﻝﻰ} ﻴﺎ َﺃ ﻴﻬﺎ ﺍﱠﻝﺫِﻴ
ﺼﻠﹶﺎ ِﺓ
ﻅﻬِﻴ ﺭ ِﺓ ﻭ ِﻤﻥ ﺒﻌِ ﺩ ﻥ ﺍﻝ ﱠ ﻥ ِﺜﻴﺎ ﺒ ﹸﻜﻡِ ﻤ ﻀﻌﻭ ﻥ ﹶﺘ ﺼﻠﹶﺎ ِﺓ ﺍﻝﹾ ﹶﻔﺠِ ﺭ ﻭﺤِﻴ
ﺕ ِﻤﻥ ﻗﹶﺒِ ل ﺙ ﻤﺭﺍ ٍ ﺤﹸﻠ ﻡ ِﻤﻨﹾ ﹸﻜﻡ ﹶﺜﻠﹶﺎ ﹶ
ﹶﻝﻡ ﻴﺒﹸﻠﻐﹸﻭﺍ ﺍﻝﹾ
ﻥ
ﻙ ﻴ ﺒ ﻴ
ﺽ ﹶﻜ ﹶﺫِﻝ
ﻋﻠﹶﻰ ﺒﻌٍ ﻀ ﹸﻜﻡ ﻋ ﹶﻠﻴ ﹸﻜﻡ ﺒﻌ ﻥ ﻁﻭﺍﻓﹸﻭ ﻥ ﹶ ﺠﻨﹶﺎﺡ ﺒﻌ ﺩ ﻫ
ﻋﹶﻠﻴِ ﻬﻡ
ﻋﹶﻠﻴ ﹸﻜﻡ ﻭﻝﹶﺎ
ﺱ
ﺕ ﹶﻝ ﹸﻜﻡ ﹶﻝﻴ ﻋﻭﺭﺍ ٍ ﺙ ﺍﻝﹾﻊِ.ﺸﹶﺎ ِﺀ ﹶﺜﻠﹶﺎ ﹸ
ﺤﻜِﻴﻡ (٥٨) ﻭﺍﻻﺴﺘﺌﺫﺍﻥ ﻷﻤﺭ ﺍﻝﺠﺎﻤﻊ ﺍﻝﺫﻱ ﺃﺸﻴﺭ ﺇﻝﻴﻪ ﻓﻲ ﺍﻵﻴﺔ ) ( ٦٢ ﻋﻠِﻴﻡ ﺕ ﻭﺍﻝﱠﻠ ﻪ ﺍﻝﱠﻠ ﻪ ﹶﻝ ﹸﻜ ﻡ ﺍﻝﹾ َﺂﻴﺎ ِ
ﺍﻻﺴﺘﺌﺫﺍﻥ ﻝﺩﺨﻭل ﺍﻝﺒﻴﻭﺕ :ﻴﻜﻭﻥ ﻤﻥ ﺃﺠل ﻏﺽ ﺍﻝﺒﺼﺭ ﻭﺍﻻﺴﺘﺌﻨﺎﺱ ﻭﺤﻔﻅ ﺍﻝﻌﻭﺭﺍﺕ.
ﺍﻻﺴﺘﺌﺫﺍﻥ ﻝﻸﻤﺭ ﺍﻝﺠﺎﻤﻊ :ﻴﻜﻭﻥ ﻤﻥ ﺃﺠل ﻋﺩﻡ ﺍﻝﻤﺸﺎﺭﻜﺔ ﻭﻴﺘﻌﻠﻕ ﺒﻤﺼﻠﺤﺔ ﺍﻷﻤﺔ ﺍﻝﻤﺴﻠﻤﺔ ﻭﻴﻘﺘﻀﻲ ﺇﻨﺠﺎﺯﻩ
ﺍﻻﺠﺘﻤﺎﻉ ﻭﺍﻝﺤﻀﻭﺭ ﻝﻠﻭﺼﻭل ﺇﻝﻰ ﺍﻝﻘﺭﺍﺭ ﺍﻝﺼﺎﺌﺏ.
-ﺣﺪﺩ ﻣﻦ ﺍﻵﻳﺎﺕ ﻣﺎ ﻳﻔﻴﺪ ﺍﳌﻌﲎ ﺍﻵﺗﻲ :
ﻭﺠﻭﺏ ﻁﺎﻋﺔ ﻭﻝﻲ ﺍﻷﻤﺭ.
ﺤﺘﱠﻰ
ﻋﻠﹶﻰ َﺃﻤٍ ﺭ ﺠﺎ ِﻤ ٍﻊ ﹶﻝﻡ ﻴﺫﹾ ﻫﺒﻭﺍ
ﻥ ﺁ ﻤﻨﹸﻭﺍ ﺒِﺎﻝﱠﻠ ِﻪ ﻭ ﺭﺴﻭِﻝ ِﻪ ﻭِﺇﺫﹶﺍ ﻜﹶﺎﻨﹸﻭﺍ ﻤ ﻌ ﻪ
ﻥ ﺍﱠﻝﺫِﻴ ﻗﺎل ﺍﷲ ﺘﻌﺎﻝﻰِ :ﺇﻨﱠﻤﺎ ﺍﻝﹾ ﻤﺅْ ِﻤﻨﹸﻭ
ﻥ ﺒِﺎﻝﱠﻠ ِﻪ ﻭ ﺭﺴﻭِﻝ ِﻪﻥ ﻴﺅْ ِﻤﻨﹸﻭ
ﻙ ﺍﱠﻝﺫِﻴ
ﻙ ﺃُﻭﹶﻝ ِﺌ
ﻥ ﻴﺴ ﹶﺘﺄْ ِﺫﻨﹸﻭ ﹶﻨ
ﻥ ﺍﱠﻝﺫِﻴ
ﻴﺴ ﹶﺘﺄْ ِﺫﻨﹸﻭ ﻩ ِﺇ
-Uﻋﻠل ﻤﺎ ﻴﺄﺘﻲ:
ﺸ ﺩ ﺩ ﺍﻝﻘﺭﺁﻥ ﻋﻠﻰ ﻀﺭﻭﺭﺓ ﺍﻹﺴﺭﺍﻉ ﻓﻲ ﺘﻠﺒﻴﺔ ﻨﺩﺍﺀ ﺍﻝﺭﺴﻭل ﻤﻬﻤﺎ ﻜﺎﻨﺕ ﺍﻝﻅﺭﻭﻑ.
ﻷﻥ ﺘﻠﺒﻴﺔ ﻨﺩﺍﺀ ﺍﻝﺭﺴﻭل ﺃﻤﺭ ﻭﺍﺠﺏ ﻭ ﺍﻝﺘﺨﻠﻑ ﻋﻥ ﺫﻝﻙ ﻤﺤﺭﻡ ﻭ ﻝﻴﺱ ﻝﻬﻡ ﺍﺨﺘﻴﺎﺭ ﻓﻲ ﺘﻠﺒﻴﺔ ﻫﺫﺍ ﺍﻝﻨﺩﺍﺀ ﻭ ﻝﺘﺤﻘﻕ
ﻤﺼﻠﺤﺘﻬﻡ ﻓﻴﻪ ﻓﻲ ﺍﻝﺩﻨﻴﺎ ﻭ ﺍﻵﺨﺭﺓ.
-Uﺃﻜﻤل ﺍﻝﻔﺭﺍﻍ ﺍﻵﺘﻲ ﺒﻤﺎ ﻴﻨﺎﺴﺒﻪ:
ﺸﺄْ ِﻨ ِﻬﻡ ﻋﺒﺭﺕ ﺍﻵﻴﺎﺕ ﻋﻥ ﺍﻝﻤﺼﻠﺤﺔ ﺍﻝﺨﺎﺼﺔ ﺒﻘﻭﻝﻪ ﺘﻌﺎﻝﻰِ :ﻝ ﺒﻌِ
ﺽ ﹶ
٦٦
ا
^ال ا:0'Z
-Uﺍﺘ ُل ﺍﻵﻴﺎﺕ ﺍﻝﻜﺭﻴﻤﺔ ﻭﺘﺩﺒﺭﻫﺎ ﺜ ﻡ ﺃﺠﺏ ﻋﻥ ﺍﻷﺴﺌﻠﺔ ﺍﻝﺘﺎﻝﻴﺔ ﻝﻬﺎ:
ﻥ
ﺤﺘﱠﻰ ﻴﺴ ﹶﺘﺄْ ِﺫﻨﹸﻭ ﻩ ِﺇ ﻋﻠﹶﻰ َﺃﻤٍ ﺭ ﺠﺎ ِﻤ ٍﻊ ﹶﻝﻡ ﻴﺫﹾ ﻫﺒﻭﺍ ﻥ ﺁ ﻤﻨﹸﻭﺍ ﺒِﺎﻝﱠﻠ ِﻪ ﻭ ﺭﺴﻭِﻝ ِﻪ ﻭِﺇﺫﹶﺍ ﻜﹶﺎﻨﹸﻭﺍ ﻤ ﻌ ﻪ ﻥ ﺍﱠﻝﺫِﻴ ﻗﺎل ﺍﷲ ﺘﻌﺎﻝﻰِ :ﺇ ﱠﻨﻤﺎ ﺍﻝﹾ ﻤﺅْ ِﻤﻨﹸﻭ
ﺕ ِﻤﻨﹾ ﻬﻡ ﻭﺍﺴ ﹶﺘﻐﹾ ِﻔﺭ ﹶﻝ ﻬﻡﺸﺌْ ﹶﺸﺄْ ِﻨ ِﻬﻡ ﹶﻓﺄْ ﹶﺫﻥِ ﻝ ﻤﻥِ
ﺽ ﹶ ﻙ ِﻝ ﺒﻌِ ﻥ ﺒِﺎﻝﱠﻠ ِﻪ ﻭ ﺭﺴﻭِﻝ ِﻪ ﹶﻓِﺈﺫﹶﺍ ﺍﺴ ﹶﺘﺄْ ﹶﺫﻨﹸﻭ ﻥ ﻴﺅْ ِﻤﻨﹸﻭ ﻙ ﺍﱠﻝﺫِﻴ ﻙ ُﺃﻭﹶﻝ ِﺌ
ﻥ ﻴﺴ ﹶﺘﺄْ ِﺫﻨﹸﻭ ﹶﻨ ﺍﱠﻝﺫِﻴ
ﻥ ِﻤﻨﹾ ﹸﻜﻡ ﺴﱠﻠﻠﹸﻭ
ﻥ ﻴ ﹶﺘ
ﻀ ﹸﻜﻡ ﺒﻌﻀﺎ ﹶﻗﺩ ﻴﻌﹶﻠ ﻡ ﺍﻝﱠﻠ ﻪ ﺍﱠﻝﺫِﻴ ﻏﻔﹸﻭﺭ ﺭﺤِﻴﻡ (٦٢)ﻻ ﹶﺘﺠ ﻌﻠﹸﻭﺍ ﺩﻋﺎ ﺀ ﺍﻝ ﺭﺴﻭ ِل ﺒﻴ ﹶﻨ ﹸﻜﻡ ﹶﻜ ﺩﻋﺎ ِﺀ ﺒﻌِ ﻥ ﺍﻝﱠﻠ ﻪ ﹶ ﺍﻝﱠﻠ ﻪ ِﺇ
ﺕ
ﺴﻤﺎﻭﺍ ِ ﻥ ِﻝﱠﻠ ِﻪ ﻤﺎ ﻓِﻲ ﺍﻝ ﻋﺫﹶﺍﺏَ ﺃﻝِﻴﻡ(٦٣)ﺃَﻻ ِﺇ ﻋﻥَ ﺃﻤِ ﺭ ِﻩ َﺃﻥ ﹸﺘﺼِﻴ ﺒ ﻬﻡِ ﻓﺘﹾ ﹶﻨﺔﹲ َﺃﻭ ﻴﺼِﻴ ﺒ ﻬﻡ ﻥ ﻥ ﻴﺨﹶﺎِﻝﻔﹸﻭ ِﻝﻭﺍﺫﹰﺍ ﹶﻓﻠﹾﻴﺤ ﹶﺫ ِﺭ ﺍﱠﻝﺫِﻴ
ﻋﻠِﻴﻡ.(٦٤) ﺸﻲٍ ﺀ ﻋ ِﻤﻠﹸﻭﺍ ﻭﺍﻝﱠﻠ ﻪ ِﺒ ﹸﻜ ﱢل ﹶ
ﻥ ِﺇﹶﻝﻴِ ﻪ ﹶﻓ ﻴ ﹶﻨ ﺒ ُﺌ ﻬﻡِ ﺒﻤﺎ
ﺠﻌﻭ
ﻋﹶﻠﻴِ ﻪ ﻭ ﻴﻭ ﻡ ﻴﺭ
ﺽ ﹶﻗﺩ ﻴﻌﹶﻠ ﻡ ﻤﺎ َﺃﻨﹾ ﹸﺘﻡ ﻭﺍ َﻷﺭِ
ﻓﺴﺭ ﺍﻝﻤﻔﺭﺩﺍﺕ ﺍﻝﻘﺭﺁﻨﻴﺔ ﺍﻵﺘﻴﺔ:
ﺩﻋﺎ ﺀ ﺍﻝ ﺭﺴﻭ ِل :ﻤﻨﺎﺩﺍﺓ ﺍﻝﻨﺒﻲ ِ .ﻝﻭﺍﺫﹰﺍ :ﻴﺴﺘﺘﺭ ﺒﻌﻀﻬﻡ ﺒﺒﻌﺽ ﻥ :ﺍﻝﺘﺴﻠﹼل :ﺍﻝﺨﺭﻭﺝ ﺨﻔﻴﺔ .
ﺴﱠﻠﻠﹸﻭ
ﻴ ﹶﺘ
٦٧
ﺤﺘﱠﻰﻋﻠﹶﻰ َﺃﻤٍ ﺭ ﺠﺎ ِﻤ ٍﻊ ﹶﻝﻡ ﻴﺫﹾ ﻫﺒﻭﺍ ﻥ ﺁ ﻤﻨﹸﻭﺍ ﺒِﺎﻝﱠﻠ ِﻪ ﻭ ﺭﺴﻭِﻝ ِﻪ ﻭِﺇﺫﹶﺍ ﻜﹶﺎﻨﹸﻭﺍ ﻤ ﻌ ﻪ ﻥ ﺍﻝﱠﺫِﻴ ﻗﺎل ﺍﷲ ﺘﻌﺎﻝﻰِ ) :ﺇ ﱠﻨﻤﺎ ﺍﻝﹾ ﻤﺅْ ِﻤﻨﹸﻭ
ﺸﺄْ ِﻨ ِﻬﻡ ﹶﻓﺄْ ﹶﺫﻥِ ﻝ ﻤﻥ
ﺽ ﹶ
ﻙ ِﻝ ﺒﻌِ
ﻥ ﺒِﺎﻝﱠﻠ ِﻪ ﻭ ﺭﺴﻭِﻝ ِﻪ ﹶﻓِﺈﺫﹶﺍ ﺍﺴ ﹶﺘﺄْ ﹶﺫﻨﹸﻭ
ﻥ ﻴﺅْ ِﻤﻨﹸﻭ
ﻙ ﺍﱠﻝﺫِﻴ
ﻙ ُﺃﻭﹶﻝ ِﺌ
ﻥ ﻴﺴ ﹶﺘﺄْ ِﺫﻨﹸﻭ ﹶﻨ
ﻥ ﺍﱠﻝﺫِﻴ ﻴﺴ ﹶﺘﺄْ ِﺫﻨﹸﻭﻩِ ﺇ
ﻏﻔﹸﻭﺭ ﺭﺤِﻴﻡ( ﻥ ﺍﻝﱠﻠ ﻪ ﹶ ﺕ ِﻤﻨﹾ ﻬﻡ ﻭﺍﺴ ﹶﺘﻐﹾ ِﻔﺭ ﹶﻝ ﻬﻡ ﺍﻝﱠﻠ ﻪ ِﺇ ﺸﺌْ ﹶ ِ
-Uﺍﻜﻤل ﺍﻝﻔﺭﺍﻍ ﺍﻵﺘﻲ ﺒﻤﺎ ﻴﻨﺎﺴﺒﻪ:
ﻭﺼﻑ ﺍﷲ ﺘﻌﺎﻝﻰ ﺍﻝﺫﻴﻥ ﻻ ﻴﻔﺎﺭﻗﻭﻥ ﻤﺠﻠﺱ ﺍﻝﺭﺴﻭل ﺇﻻ ﺒﺈﺫﻨﻪ ﺒـﺎﻝﻤﺅﻤﻨﻴﻥ ﺒﺎﷲ ﻭﺭﺴﻭﻝﻪ.
-Uﺘﺤ ﱠﻘﻕﹾ ﻤﻥ ﺼﺤﺔ ﺍﻝﻌﺒﺎﺭﺓ ﺍﻵﺘﻴﺔ ﺒﻭﻀﻊ ﺇﺸﺎﺭﺓ ) ( ﺇﻥ ﻜﺎﻨﺕ ﺼﺤﻴﺤﺔ ﺃﻭ ﺇﺸﺎﺭﺓ ) ( ﺇﻥ ﻜﺎﻨﺕ ﻏﻴﺭ ﺼﺤﻴﺤﺔ:
)( ﺸﺄْ ِﻨ ِﻬﻡ ( ﻋﻠﻰ ﺍﻝﻤﺼﻠﺤﺔ ﺍﻝﻌﺎﻤﺔ. ﻴﺩ ﱡل ﻗﻭﻝﻪ ﺘﻌﺎﻝﻰِ ) :ﻝ ﺒﻌِ
ﺽ ﹶ
-Uﻋﻠل ﻤﺎ ﻴﺄﺘﻲ:
ﻗﺭﻨﺎ ﺍﷲ ﺘﻌﺎﻝﻰ ﺍﻹﺫﻥ ﺍﻝﺨﺎﺹ ﺒﺎﻻﺴﺘﻐﻔﺎﺭ.
ﺘﻨﺒﻴﻬﹰﺎ ﻋﻠﻰ ﺃﻥ ﺍﻻﻫﺘﻤﺎﻡ ﺒﺎﻝﻤﺼﻠﺤﺔ ﺍﻝﻌﺎﻤﺔ ﺃﺤﻕ ﻭﺃﻭﻝﻰ ﻤﻥ ﺍﻻﻫﺘﻤﺎﻡ ﺒﺎﻝﻤﺼﻠﺤﺔ ﺍﻝﺨﺎﺼﺔ.
ﻻ ﻴﻤﻠﻙ ﺍﻝﻤﺴﻠﻤﻭﻥ ﺍﻝﺘﺼﺭﻑ ﺒﺤﺭﻴﺔ ﻓﻲ ﺍﻝﻘﻀﺎﻴﺎ ﺍﻝﻌﺎﻤﺔ ﺒل ﻻﺒﺩ ﻤﻥ ﺍﻻﺴﺘﺌﺫﺍﻥ.
ﻷﻥ ﺃﻤﺭ ﺍﻝﻤﺼﻠﺤﺔ ﺍﻝﻌﺎﻤﺔ ﻤﻘﺩﻡ ﻋﻠﻰ ﺍﻷﻤﺭ ﺍﻝﺨﺎﺹ ﻭﺒﻌﺩﻡ ﺍﻝﻤﺸﺎﺭﻜﺔ ﻴﻜﻭﻥ ﻫﻨﺎﻙ ﺇﻀﺭﺍﺭ ﺒﺎﻝﻤﺼﻠﺤﺔ ﺍﻝﻌﺎﻤﺔ.
ا
^ال اا(:-
-Uﺍﺘ ُل ﺍﻵﻴﺎﺕ ﺍﻝﻜﺭﻴﻤﺔ ﻭﺘﺩﺒﺭﻫﺎ ﺜ ﻡ ﺃﺠﺏ ﻋﻥ ﺍﻷﺴﺌﻠﺔ ﺍﻝﺘﺎﻝﻴﺔ ﻝﻬﺎ:
ﺤﺘﱠﻰﻋﻠﹶﻰ َﺃﻤٍ ﺭ ﺠﺎ ِﻤ ٍﻊ ﹶﻝﻡ ﻴﺫﹾ ﻫﺒﻭﺍ ﻥ ﺁ ﻤﻨﹸﻭﺍ ﺒِﺎﻝﱠﻠ ِﻪ ﻭ ﺭﺴﻭِﻝ ِﻪ ﻭِﺇﺫﹶﺍ ﻜﹶﺎﻨﹸﻭﺍ ﻤ ﻌ ﻪ ﻥ ﺍﻝﱠﺫِﻴ ﻗﺎل ﺍﷲ ﺘﻌﺎﻝﻰِ :ﺇ ﱠﻨﻤﺎ ﺍﻝﹾ ﻤﺅْ ِﻤﻨﹸﻭ
ﺸﺄْ ِﻨ ِﻬﻡ ﹶﻓﺄْ ﹶﺫﻥِ ﻝ ﻤﻥ
ﺽ ﹶ ﻙ ِﻝ ﺒﻌِ ﻥ ﺒِﺎﻝﱠﻠ ِﻪ ﻭ ﺭﺴﻭِﻝ ِﻪ ﹶﻓِﺈﺫﹶﺍ ﺍﺴ ﹶﺘﺄْ ﹶﺫﻨﹸﻭ ﻥ ﻴﺅْ ِﻤ ﹸﻨﻭ ﻙ ﺍﱠﻝﺫِﻴ ﻙ ُﺃﻭﹶﻝ ِﺌ
ﻥ ﻴﺴ ﹶﺘﺄْ ِﺫﻨﹸﻭ ﹶﻨ
ﻥ ﺍﱠﻝﺫِﻴ ﻴﺴ ﹶﺘﺄْ ِﺫﻨﹸﻭ ﻩ ِﺇ
ﻀ ﹸﻜﻡ ﺒﻌﻀﺎ ﹶﻗﺩ
ﻏﻔﹸﻭﺭ ﺭﺤِﻴﻡ (٦٢)ﻻ ﹶﺘﺠ ﻌﻠﹸﻭﺍ ﺩﻋﺎ ﺀ ﺍﻝ ﺭﺴﻭ ِل ﺒﻴ ﹶﻨ ﹸﻜﻡ ﹶﻜ ﺩﻋﺎ ِﺀ ﺒﻌِ ﻥ ﺍﻝﱠﻠ ﻪ ﹶ ﺕ ِﻤﻨﹾ ﻬﻡ ﻭﺍﺴ ﹶﺘﻐﹾ ِﻔﺭ ﹶﻝ ﻬﻡ ﺍﻝﱠﻠ ﻪ ِﺇ ﺸﺌْ ﹶ ِ
ﻋﺫﹶﺍﺏﻋﻥَ ﺃﻤِ ﺭ ِﻩ َﺃﻥ ﹸﺘﺼِﻴ ﺒ ﻬﻡِ ﻓﺘﹾ ﹶﻨﺔﹲ َﺃﻭ ﻴﺼِﻴ ﺒ ﻬﻡ ﻥ ﻥ ﻴﺨﹶﺎِﻝﻔﹸﻭ ﻥ ِﻤﻨﹾ ﹸﻜﻡِ ﻝﻭﺍﺫﹰﺍ ﹶﻓﻠﹾ ﻴﺤ ﹶﺫ ِﺭ ﺍﱠﻝﺫِﻴ ﺴﱠﻠﻠﹸﻭ ﻥ ﻴ ﹶﺘ ﻴﻌﹶﻠ ﻡ ﺍﻝﱠﻠ ﻪ ﺍﱠﻝﺫِﻴ
ﻋ ِﻤﻠﹸﻭﺍ
ﻥ ِﺇﹶﻝﻴِ ﻪ ﹶﻓ ﻴ ﹶﻨ ﺒ ُﺌ ﻬﻡِ ﺒﻤﺎ
ﺠﻌﻭ
ﻋﹶﻠﻴِ ﻪ ﻭ ﻴﻭ ﻡ ﻴﺭ ﺽ ﹶﻗﺩ ﻴﻌﹶﻠ ﻡ ﻤﺎ َﺃﻨﹾ ﹸﺘﻡ ﺕ ﻭﺍ َﻷﺭِ ﺴﻤﺎﻭﺍ ِ ﻥ ِﻝﱠﻠ ِﻪ ﻤﺎ ﻓِﻲ ﺍﻝ َﺃﻝِﻴﻡ(٦٣)ﺃَﻻ ِﺇ
ﻋﻠِﻴﻡ.(٦٤) ﺸﻲٍ ﺀ ﻭﺍﻝﱠﻠ ﻪ ِﺒ ﹸﻜ ﱢل ﹶ
-Uﺘﺸﻴﺭ ﺍﻵﻴﺎﺕ ﺍﻝﻜﺭﻴﻤﺔ ﺇﻝﻰ ﺁﺩﺍﺏ ﻴﺠﺏ ﺃﻥ ﻴﻠﺘﺯﻡ ﺒﻬﺎ ﺍﻝﻤﺴﻠﻡ ﻤﻊ ﺭﺴﻭل ﺍﷲ -Uﺍﺫﻜﺭﻩ.
ﺘﻠﺒﻴﺔ ﻨﺩﺍﺀ ﺍﻝﺭﺴﻭل ﺩﻭﻥ ﺘﺭﺩﺩ ﺃﻭ ﺘﻜﺎﺴل ﻭ ﺃﻨﻬﻡ ﻝﻴﺱ ﻝﻬﻡ ﺨﻴﺎﺭ ﻓﻲ ﺫﻝﻙ.
ﺍﻻﺴﺘﺌﺫﺍﻥ ﻤﻥ ﺍﻝﺭﺴﻭل ﻗﺒل ﺍﻻﻨﺼﺭﺍﻑ ﻤﻥ ﻤﺠﻠﺱ ﺍﻝﺭﺴﻭل .
ﻀﺭﻭﺭﺓ ﺘﻭﻗﻴﺭ ﺍﻝﺭﺴﻭل ﻋﻨﺩ ﻤﻨﺎﺩﺍﺘﻪ.
-Uﻤﺎ ﺇﻴﺤﺎﺀﺍﺕ ﻗﻭﻝﻪ ﺘﻌﺎﻝﻰ ) :ﻭﺍﺴ ﹶﺘﻐﹾ ِﻔﺭ ﹶﻝ ﻬﻡ ﺍﻝﱠﻠ ﻪ (؟
ﺒﺄﻥ ﺍﻝﻤﺘﻐﻴﺏ ﻋﻥ ﺍﻷﻤﺭ ﺍﻝﺠﺎﻤﻊ ﻗﺩ ﻴﻜﻭﻥ ﻝﻪ ﻋﺫﺭ ﻝﺫﻝﻙ ﻴﺴﺘﻭﺠﺏ ﻁﻠﺏ ﺍﻝﻤﻐﻔﺭﺓ ﻝﻪ ﻤﻥ ﺭﺴﻭل ﺍﷲ .
ﺍﻝﻤﺘﻐﻴﺏ ﺤﺭﻡ ﻨﻌﻤﺔ ﺍﻝﺤﻀﻭﺭ ﻝﺫﻨﺏ ﺍﻗﺘﺭﻓﻪ ﻓﺤﺭﻡ ﺒﺭﻜﺔ ﺍﻻﺠﺘﻤﺎﻉ ﻭﺤﺴﻨﺎﺕ ﺍﻝﻤﺸﺎﺭﻜﺔ ﻝﺫﻝﻙ ﻴﺴﺘﻭﺠﺏ ﻁﻠﺏ
ﺍﻝﻤﻐﻔﺭﺓ ﻝﻪ ﻤﻥ ﺭﺴﻭل ﺍﷲ .
ﺍﻷﻓﻀل ﻝﻠﻤﺴﻠﻡ ﺃﻥ ﻻ ﻴﺴﺘﺄﺫﻥ ﻷﻥ ﻓﻲ ﺫﻝﻙ ﺘﻘﺩﻴﻡ ﺍﻝﻤﺼﻠﺤﺔ ﺍﻝﺨﺎﺼﺔ ﻋﻠﻰ ﺍﻝﻤﺼﻠﺤﺔ ﺍﻝﻌﺎﻤﺔ ﻝﺫﻝﻙ ﻴﺴﺘﻭﺠﺏ
ﻁﻠﺏ ﺍﻝﻤﻐﻔﺭﺓ ﻝﻪ ﻤﻥ ﺭﺴﻭل ﺍﷲ .
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ﻏﻔﹸﻭﺭ ﺭﺤِﻴﻡ ( ﻓﻲ ﺨﺘﺎﻡ ﺍﻵﻴﺔ ) ( ٦٢؟ -Uﻤﺎﺫﺍ ﻴﻭﺤﻲ ﻝﻙ ﻗﻭﻝﻪ ﺘﻌﺎﻝﻰِ) :ﺇ
ﻥ ﺍﻝﱠﻠ ﻪ ﹶ
ﺇﻥ ﺭﺤﻤﺔ ﺍﷲ ﻭﺍﺴﻌﺔ ﺘﺸﻤل ﺍﻝﻁﺎﺌﻌﻴﻥ ﻭ ﺍﻝﻌﺎﺼﻴﻥ ﺇﻥ ﻫﻡ ﺘﺎﺒﻭﺍ -ﻭﺃﻥ ﺍﻝﺘﺨﻠﻑ ﻋﻥ ﺍﻝﻤﺼﻠﺤﺔ ﺍﻝﻌﺎﻤﺔ ﺇﺜﻡ ﻓﻴﺤﺘﺎﺝ ﺇﻝﻰ
ﺘﻭﺒﺔ ﻝﻴﻐﻔﺭ ﻝﻪ.
-Uﻋﻠل ﻤﺎ ﻴﺄﺘﻲ:
ﻝﺒﻴﺎﻥ ﺃﻫﻤﻴﺔ ﺍﻻﺠﺘﻤﺎﻉ ﺒﻴﻥ ﺍﻝﻤﺴﻠﻤﻴﻥ ﻭﺘﺄﻜﻴﺩ ﺤﻕ ﺍﻹﻤﺎﻡ ﻭﺍﻝﻤﺼﻠﺤﺔ ﺍﻝﻌﺎﻤﺔ ﻋﻠﻰ ﺤﻕ ﺍﻝﻔﺭﺩ ﻭﺍﻝﻤﺼﻠﺤﺔ ﺍﻝﺨﺎﺼﺔ.
ﻷﻥ ﻓﻲ ﺫﻝﻙ ﺭﻓﻌﹰﺎ ﻝﻠﺸﺄﻥ ﺍﻝﻌﺎﻡ ﻭﺘﺄﻜﻴﺩ ﻝﺤﻕ ﺍﻷﻤﺎﻡ ﻋﻠﻰ ﺍﻝﺠﻤﺎﻋﺔ ﻭﺘﻘﺩﻴﻡ ﺍﻝﻤﺼﻠﺤﺔ ﺍﻝﻌﺎﻤﺔ ﻋﻠﻰ ﺍﻝﺨﺎﺼﺔ.
ﻥ ِﻤﻨﹾ ﹸﻜﻡِ ﻝﻭﺍﺫﹰﺍ ( ﻓﻲ ﻭﺼﻑ ﺍﻝﻤﻨﺎﻓﻘﻴﻥ؟ -Uﻤﺎ ﺩﻻﻝﺔ ﻗﻭﻝﻪ ﺘﻌﺎﻝﻰ ) :ﻴ ﹶﺘ
ﺴﱠﻠﻠﹸﻭ
ﺘﺩل ﻋﻠﻰ ﺨﺭﻭﺠﻬﻡ ﻤﺴﺘﺘﺭﻴﻥ ﺒﺒﻌﺽ ﺨﻔﻴﺔ ﺩﻭﻥ ﺇﺫﻥ ﺍﻝﺭﺴﻭل ﻋﻠﻴﻪ ﺍﻝﺴﻼﻡ ﻭﺤﺭﺼﻬﻡ ﻋﻠﻰ ﻋﺩﻡ ﺇﻅﻬﺎﺭ ﻗﺒﺤﻬﻡ
ﺍﻝﻅﺎﻫﺭ ﻭﺍﻝﺒﺎﻁﻥ ﻷﻥ ﻫﺫﺍ ﻤﻥ ﺼﻔﺎﺕ ﻭﻁﺒﺎﻉ ﺍﻝﻤﻨﺎﻓﻘﻴﻥ.
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