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‫‪òîÇbànuüa@âìÜÈÜÛ@ïßý⁄a@Ýî•dnÛa‬‬

‫‪@ ÑîÛdm‬‬
‫@‬ ‫‪ku‰@廊Ûa@†jÇ@áîçaŠig@O‰ìn׆Ûa‬‬
‫@‬ ‫‪b4 Ôib@Š–¶@æaìÜy@òÈßbuë@LābíŠÛbi@òîßý⁄a@…ìȍ@åi@†àª@âbß⁄a@òÈßb€@‡bnþa‬‬

‫)ﻫﺬﻩ ﺍﻟﻨﺴﺨﺔ ﺍﻹﻟﻜﺘﺮﻭﻧﻴﺔ ﲢﻮﻱ ﺑﻌﺾ ﺍﻟﺘﺼﺤﻴﺤﺎﺕ ﻭﺍﻟﺘﻨﻘﻴﺤﺎﺕ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺃﺭﻗﺎﻡ ﺍﻟﺼﻔﺤﺎﺕ ﻓﻴﻬﺎ ﻟﻴﺴﺖ ﻣﺘﻄﺎﺑﻘﺔ ﻣﻊ ﺍﻷﺻﻞ ﺍﳌﻄﺒﻮﻉ(‬

‫ﺩﺍﺭ ﻋﺎﱂ ﺍﻟﻜﺘﺐ‬

‫ﻟﻠﻄﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺮ ﻭﺍﻟﺘﻮﺯﻳﻊ‬
‫ﺍﻟﺮﻳﺎﺽ‬

‫‪ ١٤١٦‬ﻫـ ‪١٩٩٦‬ﻡ‬

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 ‫‪@ lbnØÛa@pbíìnª‬‬
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‫‪......................................................@@@@@@@lbnØÛa@ò߆Ôß‬‬
‫‪òí†îè·@Þì–Ï@Z@Þëþa@lbjÛa‬‬
‫ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ ‪ :‬ﶈﺔ ﺗﺎﺭﳜﻴﺔ ………………………………‬
‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ ‪ :‬ﺍﳌﻔﻬﻮﻡ ﻭﺍﳌﺼﻄﻠﺢ ……………………………‬
‫‪òí†Ôã@ñŠÄäi@szjÜÛ@ïàÜÈÛa@wèä½a@Z@òîšÔÛa@kÛ@Z@ïãbrÛa@lbjÛa‬‬
‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟﺚ ‪ :‬ﻧﻘﺪ ﺍﳌﻨﻬﺞ ﺍﻟﻌﻠﻤﻲ ﺍﳌﻌﺎﺻﺮ ﰲ ﺿﻮﺀ ﺃﺻﻮﻟﻪ ﺍﻟﺘﺎﺭﳜﻴﺔ ﻭﺍﳌﻌﺮﻓﻴﺔ‬
‫ﺍﻟﻔﺼﻞ ﺍﻟﺮﺍﺑﻊ ‪ :‬ﺍﻷﺯﻣﺔ ﺍﳌﻨﻬﺠﻴﺔ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻣﻈﺎﻫﺮﻫﺎ ﻭﺃﺳﺒﺎ‪‬ﺎ …‬
‫@ @‬ ‫‪òîÇbànuüa@âìÜÈÛa@¿@ÄänÛa@ñ‰ìq@Z@ݧa@Šçìu@Z@sÛbrÛa@lbjÛa‬‬
‫ﺍﻟﻔﺼﻞ ﺍﳋﺎﻣﺲ‪:‬ﺍﻻﻓﺘﺮﺍﺿﺎﺕ ﺍﻷﺳﺎﺳﻴﺔ ﺍﻟﱵ ﻳﻘﻮﻡ ﻋﻠﻴﻬﺎ ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ ﰲ ﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ‬
‫ﺍﻟﻔﺼﻞ ﺍﻟﺴﺎﺩﺱ ‪ :‬ﺑﻨﺎﺀ ﺍﻟﻨﻈﺮﻳﺔ ﰲ ﺿﻮﺀ ﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ ……‬
‫@ @‬ ‫‪òîÇbànuüa@âìÜÈÜÛ@ïßý⁄a@Ýî•dnÛa@wèäß@Z@ÉiaŠÛa@lbjÛa‬‬
‫………………………………‬ ‫ﺍﻟﻔﺼﻞ ﺍﻟﺴﺎﺑﻊ ‪ :‬ﻗﻀﺎﻳﺎ ﺣﻮﻝ ﺍﳌﻨﻬﺞ‬
‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻣﻦ ‪ :‬ﺍﻹﺟﺮﺍﺀﺍﺕ ﺍﳌﻨﻬﺠﻴﺔ ﻟﻠﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ……‬
‫@ @‬ ‫‪òîÇbànuüa@âìÜÈÜÛ@ïßý⁄a@Ýî•dnÛa@݁a†ß@Z@ßb¨a@lbjÛa‬‬
‫ﺍﻟﻔﺼﻞ ﺍﻟﺘﺎﺳﻊ ‪ :‬ﻣﺪﺍﺧﻞ ﻣﺎ ﻗﺒﻞ ﺍﻟﺘﺄﺻﻴﻞ ……………………………‬
‫ﺍﻟﻔﺼﻞ ﺍﻟﻌﺎﺷﺮ ‪ :‬ﻣﺪﺍﺧﻞ ﺍﻟﺘﺄﺻﻴﻞ ﺍﳌﺘﻜﺎﻣﻞ ………………………‬
‫‪@ @òîÜî•dm@pbÔîjĐm@Z@÷…bŽÛa@lbjÛa‬‬
‫ﺍﻟﻔﺼﻞ ﺍﳊﺎﺩﻱ ﻋﺸﺮ‪ :‬ﺗﻔﺴﲑ ﺍﳌﺸﻜﻼﺕ ﺍﻟﻔﺮﺩﻳﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﰲ ﺿﻮﺀ ﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ‬
‫)ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﻻ ﻳﻈﻬﺮ ﰲ ﻫﺬﻩ ﺍﻟﻨﺴﺨﺔ ﺍﻹﻟﻜﺘﺮﻭﻧﻴﺔ ﺍﻛﺘﻔﺎﺀ ﺑﺎﻟﺘﻄﺒﻴﻘﺎﺕ ﺍﻷﴰﻞ ﺍﳌﻨﺸﻮﺭﺓ ﰲ ﻛﺘﺎﺏ "ﺍﻹﺳﻼﻡ ﻭ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ"‬
‫ﺍﳌﻨﺸﻮﺭ ﺇﻟﻜﺘﺮﻭﻧﻴﺎ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺮﺍﺑﻂ ‪http://www.4shared.com/file/136270753/301848eb/___online.html‬‬

‫ﻭﻛﺬﺍ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺮﺍﺑﻂ ‪(http://saaid.net/book/10/3552.doc‬‬

‫………………………………………‬ ‫ﺍﳌﺮﺍﺟـﻊ ﺍﻟﻌﺮﺑﻴـﺔ‬
‫………………………………………‬ ‫ﺍﳌﺮﺍﺟﻊ ﺍﻷﺟﻨﺒﻴــﺔ‬
‫………………………‬ ‫ﺧﺎﲤـﺔ ﺍﻟﻜﺘــﺎﺏ‬

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‫‪@ lbnØÛa@ò߆Ôß‬‬

‫ﻟﻘﺪ ﳒﺤﺖ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ -‬ﲟﺎ ﺗﻀﻤﻪ ﻣﻦ ﲣﺼﺼﺎﺕ ﻧﻈﺮﻳﺔ ﻭﺗﻄﺒﻴﻘﻴﺔ‪ -‬ﰲ ﺃﻥ ﲢﺘﻞ ﻟﻨﻔﺴـﻬﺎ‬
‫ﻼ ﰲ ﳐﺘﻠﻒ ﺟﻮﺍﻧﺐ ﺍﳊﻴﺎﺓ ﰲ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﳌﻌﺎﺻﺮﺓ ﺳﻮﺍﺀ‬ ‫ﻣﺴﺎﺣﺔ ﻭﺍﺳﻌﺔ ﻭﺃﻥ ﲢﻘﻖ ﻟﻨﻔﺴﻬﺎ ﻧﻔﻮﺫﹰﺍ ﻫﺎﺋ ﹰ‬
‫ﰲ ﺍﻟﺪﻭﺍﺋﺮ ﺍﻟﻌﻠﻤﻴﺔ ﺍﳋﺎﺻﺔ‪ ،‬ﺃﻭ ﰲ ﳏﻴﻂ ﺍﳊﻴﺎﺓ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﻓﺎﻷﻟـﻮﻑ ﻣﻦ ﺍﳌﺘﺨﺼﺼـﲔ ﰲ‬
‫ﺗﻠﻚ ﺍﻟﻌﻠﻮﻡ ﻭﰲ ﺗﻄﺒﻴﻘﺎ‪‬ﺎ ﺍﳌﻬﻨﻴﺔ ﻳﺘﺨﺮﺟﻮﻥ ﻣﻦ ﺍﳉﺎﻣﻌﺎﺕ ﰲ ﻛﻞ ﻋﺎﻡ‪ ،‬ﻭﺟﻴﻮﺵ ﺍﳋﺮﳚﲔ ﻣﻦ ﺃﻭﻟﺌﻚ‬
‫ﺍﳌﺘﺨﺼﺼﲔ ﻳﺘﻢ ﺗﻌﻴﻴﻨﻬﻢ ﰲ ﳐﺘﻠﻒ ﺍﻟﻮﻇﺎﺋﻒ ﻭﺍﳌﻬﻦ ﻹﺩﺍﺭﺓ ﺩﻭﻻﺏ ﺍﻟﻌﻤـﻞ ﰲ ﻛـﻞ ﻗﻄﺎﻋـﺎﺕ‬
‫ﺍﳊﻴـﺎﺓ‪ ...‬ﻓﻬﻢ ﺍﳌﻌﻠﻤﻮﻥ )ﺍﳌﺮﺑ‪‬ﻮﻥ( ﻷﻭﻻﺩﻧﺎ ﰲ ﺍﳌﺪﺍﺭﺱ ﻭﺍﳉﺎﻣﻌﺎﺕ‪ ،‬ﻭﻫﻢ ﺍﻹﻋﻼﻣﻴـﻮﻥ ﺍﻟـﺬﻳﻦ‬
‫ﻳﺸﻜﻠﻮﻥ ﻛﻞ ﻳﻮﻡ ﺗﻔﻜﲑﻧﺎ ‪-‬ﻭﻓﻖ ﻧﻈﺮ‪‬ﻢ ﻟﻠﺤﻴﺎﺓ‪ -‬ﻭﻫﻢ ﺍﳌﺸﺘﻐﻠﻮﻥ ﺑﺈﺩﺍﺭﺓ ﺃﻋﻤﺎﻟﻨﺎ ﻭﺃﻣﻮﺍﻟﻨﺎ ﺍﻟﱵ ‪‬ـﺎ‬
‫ﻗﻮﺍﻡ ﺣﻴﺎﺗﻨﺎ‪ ،‬ﻭﻫﻢ ﺍﻷﺧﺼﺎﺋﻴﻮﻥ ﺍﻟﻨﻔﺴﻴﻮﻥ ﻭﺍﻷﺧﺼﺎﺋﻴﻮﻥ ﺍﻻﺟﺘﻤﺎﻋﻴﻮﻥ ﺍﻟﺬﻳﻦ ﻳﺴـﺎﻋﺪﻭﻧﻨﺎ ﰲ ﺣـﻞ‬
‫ﺍﳌﺸﻜﻼﺕ ﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻟﱵ ﺗﻮﺍﺟﻬﻨﺎ‪ -‬ﻭﻓﻖ ﻧﻮﻉ ﺇﻋﺪﺍﺩﻫﻢ ﻭﺗﻮﺟﻬﺎ‪‬ﻢ‪ ،‬ﻭﻫﻢ ﺍﳌﺨﺘﺼﻮﻥ ﰲ‬
‫ﺍﻟﻌﻠﻮﻡ ﺍﻟﺴﻴﺎﺳﻴﺔ ﻭﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻻﺳﺘﺮﺍﺗﻴﺠﻴﺔ ﺍﻟﺬﻳﻦ ﻳﻮﺟﻬﻮﻥ ﻣﺘﺨﺬﻱ ﺍﻟﻘﺮﺍﺭ ﰲ ﺍﲡﺎﻫﺎﺕ ﻗﺪ ﻳﻜﻮﻥ ﳍﺎ‬
‫ﺃﺑﻌﺪ ﺍﻵﺛﺎﺭ ﻋﻠﻰ ﻋﻼﻗﺘﻨﺎ ﺍﻟﺪﻭﻟﻴﺔ ﺑﻞ ﻭﻋﻠﻰ ﻣﺴﺎﺋﻞ ﺍﳊﺮﺏ ﻭﺍﻟﺴﻼﻡ‪ ..‬ﻭﺍﳊﻴﺎﺓ ﻭﺍﳌﻮﺕ‪.‬‬
‫ﻭﺍﳊﻀﺎﺭﺓ ﺍﻟﻐﺎﻟﺒﺔ ﺍﻟﻴﻮﻡ ﺣﻀﺎﺭﺓ ﲢﺘﺮﻡ ﺍﻟﻌﻠﻢ ﻭﻛﻞ ﻣﺎ ﻳﻨﺘﺴﺐ ﺇﻟﻴﻪ ﻭﺗﻘﺪﺭﻩ‪ ،‬ﻭﺗﺘﻄﻠﻊ ﺑﺄﻧﻈﺎﺭﻫﺎ‬
‫ﺇﻟﻴﻪ ﻃﻠﺒﺎ ﻟﻠﻬﺪﺍﻳﺔ‪ -‬ﻭﺍﻟﺮﺷﺎﺩ‪ ،‬ﺑﻌﺪ ﺃﻥ ﺭﻓﻀﺖ ﺗﻠﻚ ﺍﳊﻀﺎﺭﺓ "ﻫﺪﺍﻳﺔ" ﺍﻟﺪﻳﺎﻧﺎﺕ ﺍﶈﺮﻓﺔ ﺍﻟﱵ ﺣﺎﻭﻟﺖ ﺃﻥ‬
‫ﺗﻔﺮﺽ ﺑﺎﻃﻠﻬﺎ ﻋﻠﻰ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻌﻠﻤﺎﺀ ﰲ ﻣﻄﺎﻟﻊ ﺍﻟﻌﺼﺮ ﺍﳊﺪﻳﺚ ﰲ ﺃﻭﺭﺑﺎ‪ ،‬ﻓﺎﺿﻄﺮ‪‬ﺎ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﻟﻐﺮﺑﻴﺔ‬
‫ﰲ ‪‬ﺎﻳﺔ ﺍﳌﻄﺎﻑ ﻟﻼﻧﺰﻭﺍﺀ ﺇﱃ ﺯﻭﺍﻳﺎ ﺍﳊﻴﺎﺓ ﺍﻟﻔﺮﺩﻳﺔ ﺍﳋﺎﺻﺔ‪ ،‬ﻣﺴﺘﺒﻌﺪﺓ ﺇﻳﺎﻫﺎ ﺑﺎﻟﻜﻠﻴﺔ ﻣﻦ ﺇﺩﺍﺭﺓ ﺷـﺆﻭﻥ‬
‫ﺍﻟﺪﻧﻴﺎ ﻭﺫﻟﻚ ﻓﻴﻤﺎ ﺃﺻﺒﺢ ﻳﻌﺮﻑ ﺑﺎﻻﲡﺎﻩ ﺍﻟ ‪‬ﻌﻠﹾﻤﺎﱐ‪ -‬ﻭﻣﻦ ﻫﻨﺎ ﻓﻘﺪ ﺍﺣﺘﻠﺖ "ﺍﻟﻌﻠـﻮﻡ" ﺍﻻﺟﺘﻤﺎﻋﻴـﺔ‪-‬‬
‫ﺑﺸﻜﻞ ﻣﺴﺘﺘﺮ‪ -‬ﻣﻜﺎﻧﹰﺎ ﰲ ﺍﳌﺎﺿﻲ ﳏﺠﻮﺯﹰﺍ ﻟﻮﺣﻲ ﺍﻟﺴﻤﺎﺀ‪ ..‬ﺍﺣﺘﻠﺖ ﻣﻜﺎﻧﺔ ﺗﻮﺟﻴﻪ ﺍﻟﻨﺎﺱ ﺇﱃ ﻣﺎ ﻳ‪‬ﺼﻠﺢ‬
‫ﺣﻴﺎ‪‬ﻢ ﻓﻴﻤﺎ ﻳﻐﻴﺐ ﻓﻬﻤﻪ ﻭﺇﺩﺭﺍﻛﻪ ﻋﻦ ﺍﻟﻨﺎﺱ ﻋﺎﺩﺓ‪ ،‬ﻛﺎﻷﻣﻮﺭ ﺍﳌﺘﺼﻠﺔ ﺑﺄﻫﺪﺍﻑ ﺍﻹﻧﺴﺎﻥ ﻭﺣﺎﺟﺎﺗﻪ ﰲ‬
‫ﻫﺬﺍ ﺍﻟﻮﺟﻮﺩ‪ ،‬ﻭﰲ ﻛﻴﻔﻴﺔ ﺗﻨﻈﻴﻢ ﺍﻟﻨﺎﺱ ‪‬ﺘﻤﻌﺎ‪‬ﻢ ﰲ ﺿﻮﺀ ﺗﻠﻚ ﺍﻷﻫﺪﺍﻑ ﻭﻫﻜﺬﺍ …‪ ،‬ﻓﺄﺻـﺒﺤﺖ‬
‫"ﻧﻈﺮﻳﺎﺕ" ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﲟﺜﺎﺑﺔ ﺍﳌﻮﺟ‪‬ﻬﺎﺕ ﺍﻟﻜﱪﻯ ﻹﳍﺎﻡ ﺍﻟﻨﺎﺱ ﻛﻴـﻒ ﻳﺘﺼـﺮﻓﻮﻥ ﻭﻛﻴـﻒ‬
‫ﻳﻌﻴﺸﻮﻥ‪ ،‬ﻓﺮﺃﻳﻨﺎ ﺍﻟﻨﺎﺱ ﻳﻬﺮﻋﻮﻥ ﻭﺭﺍﺀ ﻓﺮﻭﻳﺪ ﻭﻏﲑﻩ ﳑﻦ ﻳﻨﺘﺴﺒﻮﻥ ﻟﻨﻈﺮﻳﺔ ﺍﻟﺘﺤﻠﻴﻞ ﺍﻟﻨﻔﺴﻲ ﻳﺴﺘﻠﻬﻤﻮ‪‬ﻢ‬

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‫ﺍﻟﺮﺷﺪ ﰲ ﻓﻬﻢ ﺍﻟﻨﻔﺲ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﻟﱵ ﻻ ﺗﺰﺍﻝ ﻣﺴﺘﻐﻠﻘﺔ ﻋﻠﻰ ﺍﻟﻔﻬﻢ‪ -‬ﳌﺎ ﻓﻴﻬﺎ ﻣﻦ ﻋﻨﺼﺮ ﺍﻟﻐﻴـﺐ‪ -‬ﺇﱃ‬
‫ﻳﻮﻣﻨﺎ ﻫﺬﺍ ﺭﻏﻢ ﺗﻌﺪﺩ ﻣﺪﺍﺭﺱ ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﺍﳌﻌﺎﺻﺮﺓ‪ ،‬ﻭﺭﻏﻢ ﳏﺎﻭﻻﺕ ﺍﻟﻨﻈﺮﻳﺎﺕ ﺍﻷﺣﺪﺙ ﻋﻬﺪﹰﺍ ﲡﺎﻭﺯ‬
‫ﻼ ﻣﻦ ﺍﻵﺑﺎﺀ ﻭﺍﻷﻣﻬﺎﺕ ﻳﺘﺪﺍﻓﻌﻮﻥ ﺑﺎﳌﻨﺎﻛﺐ ﺟﺮﻳﺎ‬ ‫ﺍﻻﺧﺘﻼﻝ ﰲ ﺍﻟﻨﻈﺮﻳﺎﺕ ﺍﻷﺳﺒﻖ ﻣﻨﻬﺎ‪ ،‬ﻛﻤﺎ ﺭﺃﻳﻨﺎ ﺟﻴ ﹰ‬
‫ﻭﺭﺍﺀ ﺩﻛﺘﻮﺭ ﺳﺒﻮﻙ ﻛﻤﺎ ﻳﺸﲑﻭﻥ ﺇﻟﻴﻪ ﺑﺎﻋﺘﺰﺍﺯ ﰲ ﻛﻞ ﺑﻴﺖ ﰲ ﺍﻟﻮﻻﻳﺎﺕ ﺍﳌﺘﺤﺪﺓ ﺍﻷﻣﺮﻳﻜﻴﺔ )ﻭﺍﲰـﻪ‬
‫ﺑﻨﻴﺎﻣﲔ ﺳﺒﻮﻙ ‪ (Benjamin Spock‬ﻟﺘﻮﺟﻴﻬﻬﻢ ﺇﱃ ﻛﻴﻔﻴﺔ ﺗﺮﺑﻴﺔ ﺃﻭﻻﺩﻫﻢ ﻭﺑﻨﺎ‪‬ﻢ ﳑﺎ ﺃﺳﻔﺮ ﰲ ‪‬ﺎﻳـﺔ‬
‫ﺍﳌﻄﺎﻑ ﻋﻦ ﻇﻬﻮﺭ ﺃﺟﻴﺎﻝ ﻣﻦ ﺍﻟﺸﺒﺎﺏ ﰲ ﺗﻠﻚ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﺳﺘﺸﺮﻯ ﻓﻴﻬﺎ ﺍﻻﳓﺮﺍﻑ ﻧﺘﻴﺠﺔ ﻟﻠﺘﺴﺒﺐ ﰲ‬
‫ﺍﳌﻌﺎﻣﻠﺔ ﺍﻟﱵ ﳒﻤﺖ ﻋﻦ ﺍﺗﺒﺎﻉ ﺗﻌﺎﻟﻴﻤﻪ ﻭﺗﻮﺻﻴﺎﺗﻪ‪ ..‬ﻭﻟﻮ ﺣﺎﻭﻟﻨﺎ ﺗﺘﺒﻊ ﺍﻵﺛﺎﺭ ﺍﻟﺴﻠﺒﻴﺔ ﺍﻟﱵ ﺗﺮﺗﺒﺖ ﻋﻠـﻰ‬
‫ﻣﺘﺎﺑﻌﺔ ﻋﺎﻣﺔ ﺍﻟﻨﺎﺱ ﰲ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﳌﻌﺎﺻﺮﺓ ﻟﻨﻈﺮﻳﺎﺕ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻻﺣﺘﺠﻨﺎ ﺇﱃ ﺇﻓﺮﺍﺩﻫﺎ ﲟﺆﻟﱠﻒ‬
‫ﻛﺎﻣﻞ‪ ،‬ﻭﺭﻏﻢ ﻫﺬﺍ ﻛﻠﻪ ﻓﻼ ﺑﺪ ﻣﻦ ﺍﻻﻋﺘﺮﺍﻑ ﺑﺄﻥ ﻫﺬﻩ ﺍﻟﻌﻠﻮﻡ ﻭﻧﻈﺮﻳﺎ‪‬ﺎ ﻗﺪ ﺟﺎﺀﺗﻨﺎ ﺑﺒﻌﺾ ﺍﳋﲑ ﻭﻻ‬
‫ﺷﻚ‪ ،‬ﻭﻟﻜﻦ ﺍﳋﻄﲑ ﰲ ﺍﻷﻣﺮ ﻫﻮ ﺃﻥ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﳌﻌﺎﺻﺮﺓ ﻗﺪ ﻭﺛﻘﺖ ﺑﺼﺒﻐﺔ "ﺍﻟﻌﻠﻤﻴﺔ" ﺍﻟﱵ ﺍﻟﺘﺤﻘﺖ ‪‬ﺎ‬
‫ﻫﺬﻩ ﺍﻟﻌﻠﻮﻡ ﺛﻘﺔ ﻣﻄﻠﻘﺔ‪ ،‬ﻓﻠﻢ ﺗﺰﺩﻫﺎ "ﺗﻠﻚ ﺍﻟﻌﻠﻮﻡ" ﺇﻻ ﺧﺒﺎﻻ‪.‬‬
‫ﻭﻣﻜﻤﻦ ﺍﳋﻄﺮ ﺇﺫﻥ ﻫﻮ ﰲ ﻭﺿﻊ ﺍﻟﺜﻘﺔ ﰲ ﻏﲑ ﻣﻮﺿﻌﻬﺎ‪ ،‬ﻓﺤﻘﻴﻘﺔ ﺍﻷﻣﺮ‪ -‬ﻛﻤﺎ ﺳﻨﺮﻯ‪ -‬ﺃﻥ‬
‫ﺍﻟﺘﻮﺟﻬﺎﺕ ﺍﻟﻌﺎﻣﺔ ﻟﺘﻠﻚ ﺍﻟﻌﻠﻮﻡ ﻭﻧﻈﺮﻳﺎ‪‬ﺎ‪ ،‬ﻭﺍﻻﻓﺘﺮﺍﺿﺎﺕ ﺍﻷﺳﺎﺳﻴﺔ ﺍﻟﱵ ﺑﻨﻴﺖ ﻋﻠﻴﻬـﺎ‪ ،‬ﻗـﺪ ﻧﺒﺘـﺖ‬
‫ﻭﺗﻄﻮﺭﺕ ﰲ ﺇﻃﺎﺭ ﺗﻔﺎﻋﻼﺕ ﻭﺻﺮﺍﻋﺎﺕ ﺑﲔ ﻗﻮﻯ ﺍﺟﺘﻤﺎﻋﻴﺔ ﳏﺪﺩﺓ‪ ،‬ﰲ ﻇﺮﻭﻑ ﺗﺎﺭﳜﻴﺔ ﻭﺟﻐﺮﺍﻓﻴـﺔ‬
‫ﺧﺎﺻﺔ‪ ،‬ﱂ ﺗﺘﺮﻙ ﻓﻘﻂ ﺑﺼﻤﺎ‪‬ﺎ ﺍﳌﻌﻴﺒﺔ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺇﳕﺎ ﺻﺒﻐﺖ ﻭﺟﻪ ﻫﺬﻩ "ﺍﻟﻌﻠﻮﻡ" ﻭﺷـﻜﻠﱠﺖ ﻣﻌﺎﳌﻬـﺎ‬
‫ﺗﺸﻜﻴﻼ‪ ،‬ﻋﻠﻰ ﻭﺟﻪ ﻻ ﳝﻜﻦ ﻗﺒﻮﻟﻪ ﺍﻟﻴﻮﻡ ﺩﻭﻥ ﺇﻋﺎﺩﺓ ﻧﻈﺮ ﺷﺎﻣﻠﺔ‪ -‬ﻻ ﰲ ﺿﻮﺀ ﺍﻻﻋﺘﺒﺎﺭﺍﺕ "ﺍﻟﻌﻠﻤﻴﺔ"‬
‫ﺍﻟﱰﻳﻬﺔ ﺍﳌﺘﺠﺮﺩﺓ ﻭﺣﺪﻫﺎ‪ ،‬ﻭﺇﳕﺎ ﺃﻳﻀﹰﺎ ﰲ ﺇﻃﺎﺭ ﻋﻘﻴﺪﺓ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﺒﻌﺚ ﻭﺍﻟﻨﺸﻮﺭ‪ ..‬ﻓﻤﺎ ﺍﻟﺬﻱ ﺗﻘﺼﺪﻩ‬
‫ﺑﺬﻟﻚ‪.‬‬
‫ﻟﺴﻮﻑ ﻳﺘﺒﲔ ﻟﻨﺎ ﰲ ﺍﻟﻔﺼﻮﻝ ﺍﻟﺘﺎﻟﻴﺔ ﻛﻴﻒ ﺃﻥ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻗـﺪ ﺗﺒﻠـﻮﺭﺕ ﻣﻌﺎﳌﻬـﺎ‬
‫ﺍﳌﻌﺎﺻﺮﺓ ﰲ ﻭﻗﺖ ﻛﺎﻧﺖ ﺗﻠﻚ ﺍﻟﻌﻠﻮﻡ ﺃﻭ ﺑﺪﺍﻳﺎ‪‬ﺎ ﺍﻷﻭﱃ ﺃﺳﲑﺓ ﻓﻴﻪ ﻟﻨﺘﺎﺋﺞ ﺍﻟﺼﺮﺍﻉ ﺑﲔ ﺍﻟﻜﻨﻴﺴﺔ ﻭﺍﻟﻌﻠﻢ‬
‫ﰲ ﺃﻭﺭﻭﺑﺎ ﰲ ﻋﺼﺮ ﺍﻟﻨﻬﻀﺔ ﻭﻣﻄﺎﻟﻊ ﺍﻟﻌﺼﺮ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﺍﻟﱵ ﺍﻧﺘﻬﺖ ﺇﱃ ﺭﻓﺾ ﻛﻠﻤﺔ ﺍﻟﺪﻳﻦ ﰲ ﺗﻮﺟﻴﻪ‬
‫ﺣﻴﺎﺓ ﺍﻟﻨﺎﺱ‪ … ،‬ﻭﻗﺪ ﺗﺮﺗﺐ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﺘﺤﻮﻝ ﺍﳋﻄﺮ ﺃﻥ ﺃﺻﺒﺤﺖ ﺍﻟﻨﻈﺮﺓ ﺇﱃ ﺍﻹﻧﺴﺎﻥ ﻧﻈﺮﺓ ﻣﺎﺩﻳﺔ‬
‫ﳏﻀﺔ‪ ،‬ﻣﻘﺘﺼﺮﺓ ﲤﺎﻣﺎ ﻋﻠﻰ ﺷﺆﻭﻥ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻭﻻ ﺗﻌﺮﻑ ﺷﻴﺌﺎ ﻋﻦ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﻻ ﺗﻌﺘﺮﻑ ﺑﻐـﲑ‬
‫ﺍﳊﻮﺍﺱ ﻭﺍﳌﻼﺣﻈﺔ ﺍﳋﺎﺭﺟﻴﺔ ﻣﺼﺪﺭﹰﺍ ﻟﺪﺭﺍﺳﺔ ﺍﻹﻧﺴﺎﻥ ﻭﺍ‪‬ﺘﻤﻊ‪ .‬ﻭﻫﺬﺍ ﹶﻟ ‪‬ﻌﻤ‪‬ﺮﻯ ﺃﻣﺮ ﳝﻜﻦ ﻓﻬﻤـﻪ ﰲ‬
‫ﺿﻮﺀ ﲡﺎﻭﺯﺍﺕ ﺍﻟﻜﻨﻴﺴﺔ ﰲ ﺍﻟﻌﺼﻮﺭ ﺍﻟﻮﺳﻄﻰ ﰲ ﺍﺩﻋﺎﺀﺍ‪‬ﺎ ﺍﻟﻌﻠﻤﻴﺔ ﺍﳌﺘﺼﻠﺔ ﺑﺎﻟﻈﻮﺍﻫﺮ ﺍﻟﻄﺒﻴﻌﻴـﺔ‪ ،‬ﻭﰲ‬
‫ﺍﺿﻄﻬﺎﺩﻫﺎ ﻷﻓﺬﺍﺫ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺬﻳﻦ ﺭﻓﻀﻮﺍ ﳐﺎﻟﻔﺔ ﺿﻤﺎﺋﺮﻫﻢ ﻻ ﺧﻮﻓﺎ ﻭﻻ ﻃﻤﻌﺎ‪ ،‬ﻓﺎﺿﻄﺮ ﻫـﺆﻻﺀ ﺇﱃ‬

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‫ﺷﻦ ﺍﳊﺮﺏ ﻋﻠﻴﻬﺎ ﺑﻜﻞ ﻭﺳﻴﻠﺔ‪ -‬ﺣﱴ ﻟﻮ ﲡﺎﻭﺯﺍ ﰲ ﺫﻟﻚ ﻛﻞ ﺍﳊﺪﻭﺩ ! ﺇﱃ ﺃﻥ ﺍﻧﺘﻬﻰ ﺍﻷﻣﺮ ﺑﺎﻧﺘﺼﺎﺭ‬
‫ﺍﻟﻌﻠﻢ ﻭﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻭﺍﻧﺰﻭﺍﺀ ﺍﻟﻜﻨﻴﺴﺔ ﻭﻣﻦ ﻧﺼﺒﻮﺍ ﺃﻧﻔﺴﻬﻢ ﺭﺟﺎﻻ ﻟﻠﺴﻤﺎﺀ… ﻋﻠﻰ ﻣﺎ ﺗﺰﺧـﺮ ﺑﺄﺧﺒـﺎﺭﻩ‬
‫ﺍﻟﻜﺘﺎﺑﺎﺕ ﺍﳌﻮﺛﻘﺔ ﺣﻮﻝ ﺗﺎﺭﻳﺦ ﺍﻟﻌﻠﻢ‪.‬‬
‫ﻭﻟﻜﻦ ﻫﻞ ﳝﻜﻦ ﺍﻟﻘﺒﻮﻝ ﺑﻨﺘﺎﺋﺞ ﺗﻠﻚ ﺍﳌﻌﺎﺭﻙ ﺍﻟﺘﺎﺭﳜﻴﺔ ﺑﲔ ﺭﺟﺎﻝ ﺍﻟـﺪﻳﻦ ﻭﺭﺟـﺎﻝ ﺍﻟﻌﻠـﻢ‬
‫ﺍﻷﻭﺭﺑﻴﲔ ﰲ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﱵ ﱂ ﺗﺸﻬﺪ ﺇﻻ ﻭﺣﺪﺓ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻮﺣﻲ )ﺇﱃ ﺃﻥ ﺃﺻﺎ‪‬ﺎ ﺷﺮﺭ ﺗﻠﻚ‬
‫ﺍﻻﲡﺎﻫﺎﺕ ﺍﻷﺟﻨﺒﻴﺔ ﺍﻟﱵ ﺗﻔﺼﻞ ﺑﲔ ﺍﻟﻌﻠﻢ ﻭﺍﻟﺪﻳﻦ ﺑﻞ ﻭﲡﻌﻠﻬﻤﺎ ﺃﻋﺪﻯ ﺍﻷﻋﺪﺍﺀ( ؟ ﺇﻥ ﻣﻦ ﺍﻟﻮﺍﺿﺢ ﺃﻧﻨﺎ‬
‫ﻟﺴﻨﺎ ﻣﻠﺰﻣﲔ ﲟﺘﺎﺑﻌﺔ ﻏﲑﻧﺎ ﰲ ﺃﺧﻄﺎﺋﻬﻢ ﻭﰲ ﲡﺎﻭﺯﺍ‪‬ﻢ ﻛﻤﺎ ﻟﻮ ﻛﺎﻧﺖ ﺗﻠﻚ ﺍﻟﺘﺠﺎﻭﺯﺍﺕ ﻗﺪ ﺣـﺪﺛﺖ‬
‫ﺻﻠﹶﻨﺎ ﻣﻦ ﺗﻠـﻚ ﺍﻟﻌﻠـﻮﻡ‬ ‫ﻋﻨﺪﻧﺎ ﺃﻳﻀﺎ ﺑﺰﻋﻢ ﺃﻥ "ﺍﻟﻌﻠﻢ" ﻭﺍﺣﺪ ﻻ ﻭﻃﻦ ﻟﻪ‪ ..‬ﺑﻌﺪ ﺃﻥ ﺗﺒﲔ ﻟﻨﺎ ﺃﻥ ﻣﺎ ﻭ ‪‬‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﳊﺪﻳﺜﺔ ﻟﻪ ﰲ ﺍﳊﻘﻴﻘﺔ ﻭﻃﻦ ﻧﺸﺄ ﻓﻴﻪ ﻭﺗﺄﺛﺮ ﺑﻌﻮﺍﺻﻔﻪ ﻭﺗﻴﺎﺭﺍﺗﻪ … !‬
‫ﺇﻥ ﺍﻟﺘﺰﺍﻣﻨﺎ "ﺍﻟﻌﻠﻤﻲ" ﺃﻭ ﹰﻻ ﻭﻗﺒﻞ ﻛﻞ ﺷﺊ ﳛﺘﻢ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﻌﻴﺪ ﺍﻟﻨﻈﺮ ﺑﻄﺮﻳﻘﺔ ﺟﺬﺭﻳـﺔ ﻓﻴﻤـﺎ‬
‫‪‬ﺩ ‪‬ﺭﺳ‪‬ﻨﺎﻩ ﻭﻧﺪﺭﺳﻪ ﻣﻦ ﻫﺬﻩ ﺍﻟﻌﻠﻮﻡ ﻟﻜﻲ ﻧﺘﺒﲔ ﻣﻮﺍﻃﻦ ﺍﳋﻄﺄ ﰲ ﻣﺴﻠﻤﺎ‪‬ﺎ ﺍﻷﺳﺎﺳﻴﺔ‪ ،‬ﻭﻓﻴﻤﺎ ﺑﲎ ﻋﻠـﻰ‬
‫ﺗﻠﻚ ﺍﳌﺴﻠﻤﺎﺕ ﻣﻦ ﺃﺧﻄﺎﺀ‪ ،‬ﺑﺪﻻ ﻣﻦ ﺍﻟﺴﲑ‪ -‬ﺑﺎﻟﻘﺼﻮﺭ ﺍﻟﺬﺍﰐ‪ -‬ﰲ ﺗﻘﻠﻴﺪ ﻣﺎ ﻧﻌﺮﻑ ﻳﻘﻴﻨﺎ ﺃﻧﻪ ﳛﺘـﺎﺝ‬
‫ﺇﱃ ﺗﺼﺤﻴﺢ‪ ،‬ﻓﺎﻟﺮﺍﺋﺪ ﻻ ﻳﻜﺬﺏ ﺃﻫﻠﻪ‪.‬‬
‫ﻭﻟﻜﻦ ﺍﻟﺘﺰﺍﻣﻨﺎ "ﺍﻻﻋﺘﻘﺎﺩ" ﺃﻳﻀﹰﺎ ﳛﺘﻢ ﻋﻠﻴﻨﺎ ﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ ﺃﻥ ﻳﻜﻮﻥ ﺳﻌﻴﻨﺎ ﻟﺘﺤﺼﻴﻞ ﺍﻟﻌﻠﻢ‬
‫ﺳﻌﻴﺎ ﻧﺰﻳﻬﺎ ﻣﺘﺠﺮﺩﺍ ﻟﻮﺟﻪ ﺍﷲ … ﻣﺎﻟﻚ ﺍﳌﻠﻚ‪ ،‬ﺍﻟﺬﻱ ﺇﻟﻴﻪ ﺍﳌﺮﺟﻊ ﻭﺍﳌﺂﺏ ﺍﻟﺬﻱ ﺃﻣﱳ ﻋﻠﻴﻨﺎ ﺑﻜﺘـﺎﺏ‬
‫ﻛﺮﱘ ﺿﻤﻦ ﺣﻔﻈﻪ ﺇﻟـﻰ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﺑﻴﻨﻪ ﺍﳌﺼﻄﻔﻲ ﺑﻴﺎﻧﺎ ﺷﺎﻓﻴﺎ ﻓﺘﺮﻛﻨﺎ ﻋﻠﻰ ﺍﶈﺠﺔ ﺍﻟﺒﻴﻀﺎﺀ ﻻ ﻳﺰﻳﻎ‬
‫ﻋﻨﻬﺎ ﺇﻻ ﻫﺎﻟﻚ ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ‪ .‬ﻭﻫﺬﺍ ﺍﻻﻟﺘﺰﺍﻡ ﳝﻠﻰ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﺴﺘﻬﺪﻯ ‪‬ﺬﺍ ﺍﻟﻮﺣﻲ ﺍﻟﻜﺮﱘ ﻓﻴﻤﺎ ﻳﺘﺼـﻞ‬
‫ﺑﺄﻣﻮﺭ ﻋﺎﱂ ﺍﻟﻐﻴﺐ ﺍﻟﺬﻱ ﻻ ﺗﺪﺭﻛﻪ ﺣﻮﺍﺳﻨﺎ‪ ،‬ﻭﻻ ﺗﺒﻠﻐﻪ ﻋﻘﻮﻟﻨﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﳝﺜﻞ ﺟﻮﻫﺮ ﺣﻴﺎﺗﻨﺎ‪ -‬ﳊﻜﻤﺔ‬
‫ﻳﻌﻠﻤﻬﺎ ﺧﺎﻟﻘﻨﺎ‪ -‬ﻛﻤﺎ ﻧﺴﺘﻬﺪﻯ ﺑﻪ ﰲ ﺗﻮﺟﻴﻪ ﺷﺆﻭﻥ ﺣﻴﺎﺗﻨﺎ ﺍﻟﻔﺮﺩﻳﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻓﻴﻤﺎ ﲣﺘﻠﻒ ﻓﻴـﻪ‬
‫ﺍﻷﻓﻬﺎﻡ‪ ،‬ﺣﱴ ﻭﺇﻥ ﻛﺎﻧﺖ ﻗﺎﺩﺭﺓ ﻋﻠﻰ ﺇﺩﺭﺍﻛﻪ ﻓﻘﻂ ﰲ ﺍﳌﺪﻯ ﺍﻟﻘﺮﻳﺐ ﺍﳌﻨﻈﻮﺭ‪ ،‬ﻭﻟﻜﻨﻪ ﺳﺒﺤﺎﻧﻪ ﻗـﺪ‬
‫ﺃﻣﺮﻧﺎ ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ﺑﺄﻥ ﻧﺴﺘﺨﺪﻡ ﺣﻮﺍﺳﻨﺎ ﻭﻋﻘﻮﻟﻨﺎ ﰲ ﻣﻼﺣﻈﺔ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟـﱵ ﺍﻧﺘﻤـﻰ ﺇﱃ ﻋـﺎﱂ‬
‫ﺍﻟﺸﻬﺎﺩﺓ ﺍﻟﺬﻱ ﺃﻋﺪﺕ ﺗﻠﻚ ﺍﳊﻮﺍﺱ ﻭﺍﻟﻌﻘﻮﻝ ﻹﺩﺭﺍﻛﻪ ‪ ..‬ﻭ‪‬ﺬﺍ ﻛﻠﻪ ﻳﻮﺟﻬﻨﺎ ﺍﻟﺘﺰﺍﻣﻨﺎ ﺍﻻﻋﺘﻘـﺎﺩ ﺃﻻ‬
‫ﻧﻘﺘﺼﺮ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﺼﺪﺭ ﺍﻷﺧﲑ )ﺍﳊﻮﺍﺱ ﻭﺍﻟﻌﻘﻞ( ﻭﺍﻗﻔﲔ ﻋﻨﺪﻩ ﻣﺴﺘﺒﻌﺪﻳﻦ ﻟﻐﲑﻩ ﻛﻤﺎ ﻳﻔﻌﻞ ﻏـﲑ‬
‫ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻭﺇﳕﺎ ﻳﻮﺟﻬﻨﺎ ﺇﱃ ﺃﻥ ﻧﻀﻊ ﺍﳊﻮﺍﺱ ﻭﺍﻟﻌﻘﻞ ﰲ ﻣﻮﺿﻌﻬﺎ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻛﻤﺎ ﻳﻮﺟﻬﻨﺎ ﺇﱃ ﺍﻹﻓﺎﺩﺓ‬
‫ﻣﻦ "ﺍﻟﻮﺣﻲ" ﺍﳌﺘﻤﺜﻞ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﺍﻟﺼﺤﻴﺤﺔ ﰲ ﻣﻌﺮﻓﺔ ﻣﺎ ﳒﻬﻠﻪ ﻣﻦ ﻋﺎﱂ ﺍﻟﻐﻴﺐ‪ ،‬ﻭﰲ ﻓﻬـﻢ‬
‫ﻛﻠﻴﺎﺕ ﻫﺬﺍ ﺍﻟﻮﺟﻮﺩ‪ ،‬ﺑﻄﺮﻳﻘﺔ ﻣﺘﻜﺎﻣﻠـﺔ ﻻ ﻋﻮﺝ ﻓﻴﻬﺎ‪ ،‬ﺩﻭﻥ ﺃﺩﱏ ﺍﺯﺩﺭﺍﺀ ﻟﺸﻬﺎﺩﺓ ﺍﳊﺲ ﻭﺍﻟﺘﺠﺮﻳﺐ‬

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‫ﻓﻴﻤﺎ ﻳﺼﻠﺢ ﻟﻪ ﺍﻟﺘﺠﺮﻳﺐ‪ ،‬ﻭﺩﻭﻥ ﺃﺩﱏ ﺗﻨﺎﻗﺾ ﺑﲔ ﺍﻟﻮﺣﻲ ﺍﻟﺼﺤﻴﺢ ﻭﺷـﻬﺎﺩﺓ ﺍﳊـﺲ ﻷﻥ ﺭ‪‬ﻤـﺎ‬
‫ﻭﻣﺼﺪﺭﳘﺎ )ﺍﻟﻮﺣﻲ ﻭﺍﻟﻮﺟﻮﺩ ﺍﳌﺸﻬﻮﺩ( ﻭﺍﺣﺪ ﻫﻮ ﺍﷲ ﺟﻞ ﻭﻋﻼ‪.‬‬
‫ﻓﻠﻴﺲ ﻣﻄﻠﻮﺑﺎ ﺇﺫﻥ ﻣﻦ ﺃﻱ ﻋﺎﱂ ﺃﻥ ﻳﺘﺠﺎﻫﻞ ﺷﻬﺎﺩﺓ ﺍﳊﻮﺍﺱ‪ ،‬ﺃﻭ ﺍﻟﺘﺠﺎﺭﺏ ﺍﻟﻮﺍﻗﻌﻴﺔ ﺍﻟﺼﺤﻴﺤﺔ‬
‫)ﺫﺍﺕ ﺍﻟﺼﺪﻕ ﺍﻟﺪﺍﺧﻠﻲ ﻭﺍﳋﺎﺭﺟﻲ ﻋﻠﻰ ﻣﺎ ﻫﻮ ﻣﻌﺮﻭﻑ ﰲ ﺍﳌﻨﺎﻗﺸﺎﺕ ﺣﻮﻝ ﺍﻟﺘﺼﻤﻴﻤﺎﺕ ﺍﳌﻨﻬﺠﻴﺔ(‬
‫ﺃﻭ ﺃ‪ ،‬ﻳﻌﺘﺮﺽ ﻋﻠﻰ ﺷﻬﺎﺩﺓ ﺍﳊﻮﺍﺱ ﺑﻐﲑ ﺣﻖ ﺑﺰﻋﻢ ﳐﺎﻟﻔﺘﻬﺎ ﺃﻭﺣﻰ‪ ،‬ﻭﻟﻴﺲ ﻣﻄﻠﻮﺑﺎ ﻣـﻦ ﺍﻟﻌـﺎﱂ ﺃﻥ‬
‫ﻳﺘﺨﻠﻰ ﻋﻦ ﻧﺰﺍﻫﺘﻪ ﺍﻟﻌﻠﻤﻴﺔ ﺩﻋﻤﺎ ﳌﺎ ﻳﻈﻦ ﺃﻧﻪ "ﺍﻟﺪﻳﻦ" … ﻓﺎﷲ ﻋﺰ ﻭﺟﻞ ﻟﻴﺲ ﲝﺎﺟﺔ ﺇﱃ ﺃﻥ ﳔـﺎﻟﻒ‬
‫ﺿﻤﺎﺋﺮﻧﺎ ﺩﻓﺎﻋﺎ ﻋﻦ ﻭﺣﻴﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻋﻦ ﺫﻟﻚ ﻋﻠﻮﺍ ﻛﺒﲑﺍ‪ ،‬ﻓﻬﻮ ﺍﷲ ﻭﻛﻔﻲ‪ ،‬ﻭﻫـﻮ ﺍﳊﻜـﻴﻢ‬
‫ﺍﻟﻌﻠﻴﻢ‪ ،‬ﺍﻟﺬﻱ ﻻ ﻳﻌﺰﺏ ﻋﻦ ﻋﻠﻤﻪ ﺷﺊ ﰲ ﺍﻷﺭﺽ ﻭﻻ ﰲ ﺍﻟﺴﻤﺎﺀ‪ ،‬ﻭﺇﳕﺎ ﳓﻦ ﻣﻄـﺎﻟﺒﻮﻥ ﺃﺗﺘﺤـﺮﻯ‬
‫ﺍﳊﻘﻴﻘﺔ ﻭﺑﺬﻝ ﺍﻟﻮﺳﻊ ﰲ ﺫﻟﻚ‪ ،‬ﻭﺇﺫﺍ ﺻﺎﺩﻓﻨﺎ ﻣﺎ ﻳﺸﺒﻪ ﺃﻥ ﻳﻜﻮﻥ ﺗﻌﺎﺭﺿﺎ ﺑﲔ ﺍﻟﻮﺣﻲ ﻭﺍﻟﺘﺠﺮﺑﺔ ﻓـﺈﻥ‬
‫ﺫﻟﻚ ﻳﺪﻋﻮﻧﺎ ﺇﱃ ﻣﺮﺍﺟﻌﺔ ﺍﳌﻨﻬﺠﻴﺔ ﻟﻠﺘﺜﺒﺖ ﻣﻦ ﺻﺪﻗﻬﺎ ﺍﻟﺘﺎﻡ ﺃﻭﻻﹰ‪ .،‬ﰒ ﺇﻧﻪ ﺇﺫﺍ ﲢﻘﻖ ﻟﻨﺎ ﺫﻟﻚ ﲟﺎ ﻳﺸﺒﻪ‬
‫ﺍﻟﻴﻘﲔ ﻣﻄﺎﻟﺒﻮﻥ ﺑﺄﻥ ﻧﺮﺍﺟﻊ "ﻓﻬﻤﻨﺎ" ﺃﻭﺣﻰ ‪ ..‬ﻓﺬﻟﻚ ﺍﻟﻔﻬﻢ ﺍﺟﺘﻬﺎﺩ ﻳﺮ ‪‬ﺩ ﻋﻠﻴﻪ ﺍﳋﻄﺄ ﺃﻭ ﺍﳍﻢ ﻣﺘﺎﺑﻌـﺔ‬
‫ﻟﻠﻤﻔﺴﺮﻳﻦ ﺍﻷﻗﺪﻣﲔ ﻣﻦ ﺃﻣﺜﺎﻝ ﻣﻦ ﻇﻨﻮﺍ ﺃﻥ ﺍﻷﺭﺽ ﻣﺒﺴﻮﻃﺔ ﻭﻟﻴﺴﺖ ﻛﺮﻭﻳﺔ ﺑﺪﻻﻟﺔ ﺁﻳﺎﺕ ﻛﺮﳝﺎﺕ‬
‫ﻻ ﺗﺘﻨﺎﰱ ﰲ ﺍﳊﻘﻴﻘﺔ ﺇﻻ ﻣﻊ ﻓﻬﻢ ﺃﻭﻟﺌﻚ ﺍﳌﻔﺴﺮﻳﻦ ﺍﻟﺬﻳﻦ ﻫﻢ ﺑﺸﺮ ﻳﺼﻴﺒﻮﻥ ﻭﳜﻄﺌﻮﻥ‪.‬‬
‫ﻭﳑﺎ ﺳﺒﻖ ﻳﺒﺪﻭ ﻟﻨﺎ ﺑﻮﺿﻮﺡ ﺃﻧﻪ ﻻ ﺗﻜﺎﺩ ﺗﻜﻮﻥ ﻫﻨﺎﻙ ﻗﻀﻴﺔ ﺗﻮﺍﺟﻪ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻟﻴﻮﻡ‪-‬‬
‫ﺧﺼﻮﺻﺎ ﰲ ﺩﻳﺎﺭ ﺍﻹﺳﻼﻡ‪ -‬ﺃﻭﱃ ﺑﺎﻻﻫﺘﻤﺎﻡ ﻣﻦ ﻗﻀﻴﺔ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻟﺘﻠﻚ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﻭﺍﻟﻜﺘـﺎﺏ‬
‫ﺍﻟﺬﻱ ﺑﲔ ﻳﺪﻱ ﺍﻟﻘﺎﺭﺉ ﳝﺜﻞ ﳏﺎﻭﻟﺔ ﻣﺘﻮﺍﺿﻌﺔ ﻻﺳﺘﺠﻼﺀ ﻣﻌﺎﱂ ﺗﻠﻚ ﺍﻟﻘﻀﻴﺔ ﰲ ﺿﻮﺀ ﺍﻟﻜﺘﺎﺑﺎﺕ ﺍﻟـﱵ‬
‫ﺻﺪﺭﺕ ﺣﻮﳍﺎ ﰲ ﺍﻟﺴﻨﻮﺍﺕ ﺍﻟﻌﺸﺮ ﺍﳌﺎﺿﻴﺔ‪ ،‬ﺣﺎﻭﻟﺖ ﻓﻴﻬﺎ ﻗﺮﺍﺀﺓ ﻣﻌﺎﱂ ﺍﻟﺘﻴﺎﺭﺍﺕ ﺍﻟﺮﺋﻴﺴﻴﺔ‪ -‬ﺃﻭ ﺍﻟﺘﻴـﺎﺭ‬
‫ﺍﻟﺮﺋﻴﺴﻲ‪ -‬ﰲ ﺍﻟﻔﻜﺮ ﺍﻟﺘﺄﺻﻴﻠﻲ‪ ،‬ﰒ ﺍﻟﺘﻌﺒﲑ ﻋﻨﻪ ﲟﺎ ﻇﻨﻨﺖ ﺃﻧﻪ ﻳﺼﻔﻪ ﻭﳛﺪﺩ ﺃﺑﻌﺎﺩﻩ‪ ،‬ﻭﺑﻄﻴﻌﺔ ﺍﳊﺎﻝ ﻓﺈﻧﻪ‬
‫ﻟﻴﺲ ﻫﻨﺎﻙ ﻣﻦ ﺿﻤﺎﻥ ﺑﺄﻻ ﻳﺘﺄﺛﺮ ﻣﺎ ﺃﺯﻋﻢ ﺃﻧﻪ ﳎﺮﺩ ﺗﻌﺒﲑ ﻋﻦ "ﺍﻟﺘﻴﺎﺭ ﺍﻟﻌﺎﻡ" ﺣﻮﻝ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ‬
‫ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﲟﺎ ﳝﻜﻦ ﺃﻥ ﳝﺜﻞ ﻣﻮﻗﻔﺎ ﺿﻤﻨﻴﺎ ﺃﺭﻯ ﺟﺪﻭﺍﻩ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻓـﺈﻥ ﺍﳌﻮﻗـﻒ ﳛﺘﻤـﻞ‬
‫ﺍﺟﺘﻬﺎﺩﺍﺕ ﺃﺧﺮﻯ ﰲ ﻗﺮﺍﺀﺓ "ﺍﻟﺘﻴﺎﺭ ﺍﻟﻌﺎﻡ"‪ ،‬ﻭﻫﻮ ﺃﻣﺮ ﻳﻨﺒﻐﻲ ﺍﻟﺘﺮﺣﻴﺐ ﺑﻪ ﺧﺼﻮﺻﺎ ﻭﺃﻧﻨﺎ ﻻ ﺯﻟﻨـﺎ ﰲ‬
‫ﺑﻮﺍﻛﲑ ﻋﻤﻠﻴﺔ ﺍﻟﺘﺄﺻﻴﻞ‪ ،‬ﳑﺎ ﳛﺘﺎﺝ ﺍﻷﻣﺮ ﻣﻌﻪ ﺇﱃ ﺍﻹﺛﺮﺍﺀ ﺑﺎﻟﺮﺅﻯ ﺍﻷﺻﻴﻠﺔ‪ ،‬ﻭﺍﱃ ﺍﻟﺘﻔﺎﻋـﻞ ﺍﻟﺼـﺤﻲ‬
‫ﻟﻶﺭﺍﺀ ﻭﺍﻷﻓﻜﺎﺭ ﺍﻗﺘﺮﺍﺑﺎ ﻣﻦ ﺍﳊﻘﻴﻘﺔ‪ ،‬ﺑﻞ ﺇﻥ ﻣﻦ ﺍﳌﻤﻜﻦ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺃﻱ ﳏﺎﻭﻟـﺔ ﻟﻺﻏـﻼﻕ ﺍﳌﺒﻜـﺮ‬
‫ﻟﻼﺟﺘﻬﺎﺩﺍﺕ ﺣﻮﻝ ﻣﺜﻞ ﺗﻠﻚ ﺍﻟﻘﻀﻴﺔ ﺍﳊﻴﻮﻳﺔ ﻻ ﳝﻜﻦ ﺃﻥ ﺗﺆﺩﻯ ﺇﱃ ﺧﲑ‪ ،‬ﻷﻥ ﺫﻟـﻚ ﻻ ﻳﻌـﲎ ﺇﻻ‬
‫ﺗﺄﺧﲑ ﻓﺮﺹ ﺍﻟﺘﻔﺎﻋﻞ ﺍﻟﺒﻨﺎﺀ ﻓﺘﺮﺓ ﻣﻦ ﺍﻟﺰﻣﻦ … ﺇﱃ ﺃﻥ ﻧﻜﺘﺸﻒ ﻓﻴﻤﺎ ﺑﻌﺪ ﺃﻧﻨﺎ ﱂ ﻧﺴﺘﻤﻊ ﺑﺸﻜﻞ ﻛﺎﻑ‬
‫ﺇﱃ ﻣﺎ ﻳﺮﺍﻩ ﺍﻵﺧﺮﻭﻥ ﻣﻦ ﺫﻭﻯ ﺍﻷﺻﺎﻟﺔ ﺍﻟﻔﻜﺮﻳﺔ ﺇﱃ ﺃﻥ ﻳﻀﻄﺮﻧﺎ ﺍﻟﻮﺍﻗﻊ ﺇﱃ ﺫﻟﻚ ﺍﺿﻄﺮﺍﺭﹰﺍ‪.‬‬

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‫ﻭﻗﺪ ﺟﺎﺀ ﺍﻟﻜﺘﺎﺏ ﰲ ﺳﺘﺔ ﺃﺑﻮﺍﺏ ﺣﺎﻭﻟﻨﺎ ﰲ ﺃﻭﳍﺎ ﺭﺻﺪ ﻧﻘﻄﺔ ﺍﻟﺒـﺪﺀ ﳊﺮﻛـﺔ ﺍﻟﺘﺄﺻـﻴﻞ‬
‫ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﲢﺪﻳﺪ ﺍﳌﻌﺎﱂ ﺍﻟﱵ ﺍﺭﺗﺒﻄﺖ ﺗﻠﻚ ﺍﳊﺮﻛﺔ ﺍﻟﻌﻠﻤﻴـﺔ ‪‬ـﺎ‪ ،‬ﰒ ﻣﺘﺎﺑﻌـﺔ‬
‫ﺍﻟﺘﻄﻮﺭﺍﺕ ﺍﻟﱵ ﻣﺮﺕ ‪‬ﺎ ﺟﻬﻮﺩ ﺍﻟﺒﺎﺣﺜﲔ ﻟﺘﺤﺪﻳﺪ ﺍﳌﻔﻬﻮﻡ ﻭﺍﺧﺘﻴﺎﺭ ﺍﳌﺼﻄﻠﺤﺎﺕ ﺍﻟﱵ ﻳﺮﻯ ﻛﻞ ﻓﺮﻳﻖ‬
‫ﺃ‪‬ﺎ ﺗﻌﱪ ﻋﻦ ﺫﻟﻚ ﺍﳌﻔﻬﻮﻡ ﺑﺸﻜﻞ ﺃﺻﺪﻕ‪.‬‬
‫ﺃﻣﺎ ﺍﻟﺒﺎﺑﺎﻥ ﺍﻟﺜﺎﱐ ﻭﺍﻟﺜﺎﻟﺚ ﻓﻴﺘﻌﺮﺿﺎﻥ ﳌﺎ ﺃﻇﻨﻪ ﻟﺐ ﺍﻟﻘﻀﻴﺔ ﻭﺑﻴﺖ ﺍﻟﻘﺼﻴﺪ ﺑﺎﻟﻨﺴـﺒﺔ ﻟﻘﻀـﻴﺔ‬
‫ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺑﺮﻣﺘﻬﺎ‪ ،‬ﺃﻻ ﻭﻫﻰ ﻣﺴﺄﻟﺔ ﺍﳌﻨﻬﺞ ﺍﻟﻌﻠﻤﻲ ﻟﻠﺒﺤﺚ ﰲ ﺗﻠﻚ ﺍﻟﻌﻠﻮﻡ‬
‫)ﻭﰲ ﻏﲑﻫﺎ( ﻓﺎﳊﻘﻴﻘﺔ ﺃﻥ ﺍﳌﱪﺭ ﺍﻟﺮﺋﻴﺴﻲ ﻟﻠﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻟﻴﺲ ﰲ ﺍﻷﺻﻞ ﻣﻄﻠﺒﺎ‬
‫ﺍﻋﺘﻘﺎﺩﻳﺎ ﺃﻭ ﺩﻳﻨﻴﺎ ﻛﻤﺎ ﻗﺪ ﻳﺘﺼﻮﺭ ﺍﻟﻜﺜﲑﻭﻥ‪ ،‬ﺃﻗﺼﺪ ﺃﻥ ﻣﱪﺭ ﺍﻟﺘﺄﺻﻴﻞ ﻟﻴﺲ ﺍﻟ ‪‬ﻐﻴ‪‬ﺮﺓ ﻭﺍﳊﻤﺎﺱ ﺍﻟـﺪﻳﲏ‬
‫ﺍﻟﺬﻱ ﻳﺪﻓﻊ ﺍﳌﺆﻣﻦ ﻋﺎﻃﻔﻴﺎ ﻭﻭﺟﺪﺍﻧﻴﺎ ﺇﱃ ﺳﺤﺐ ﺍﻋﺘﻘﺎﺩﻩ ﻋﻠﻰ ﻛﻞ ﺷﺊ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﺫﻟﻚ ﻣـﱪ‪‬ﺭﺍ ﺃﻭ‬
‫ﻏﲑ ﻣﱪﺭ ‪ ..‬ﻓﻜﻔﻲ ﺑﺎﳊﺐ ﰲ ﻧﻈﺮ ﻫﺆﻻﺀ ﻣﱪﺭﺍﹰ‪ ،‬ﻭﻟﻜﻦ ﺍﳌﱪﺭ ﺍﻟﺮﺋﻴﺴﻲ ﻟﻠﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ "ﺍﻟﻌﻠﻮﻡ"‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺇﳕﺎ ﻫﻮ … "ﺇﺻﻼﺡ ﻣﻨﻬﺞ" ﻗﺪ ﺣﺎﺩ ﺗﺎﺭﳜﻴﺎ ﻋﻦ ﺍﻟﻄﺮﻳﻖ ﺍﻟﻘﻮﱘ ﻟﻠﺒﺤﺚ ﻋﻦ ﺍﳊﻘﻴﻘﺔ ﺩﻭﻥ‬
‫ﺃﺳﺎﺱ "ﻋﻠﻤﻲ" ﻟﺬﻟﻚ ﺍﳌﻴﻞ ﻋﻦ ﺍﳊﻖ‪ ،‬ﻭﻗﺪ ﺣﺎﻭﻟﻨﺎ ﰲ ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟﺚ ﺃﻭ ﻧﺘﺘﺒﻊ ﺟﺬﻭﺭ ﻫﺬﺍ ﺍﻻﳓﺮﺍﻑ‬
‫ﺍﳌﻨﻬﺠﻲ ﺗﺎﺭﳜﻴﺎ‪ ،‬ﻭﺃﻥ ﻧﺒﲔ ﺁﺛﺎﺭﻩ ﻋﻠﻰ ﺍﳊﺎﻟﺔ ﺍﻟﺮﺍﻫﻨﺔ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﲟﺎ ﻧﺄﻣﻞ ﻣﻌﻪ ﺗﻌﺮﻳﺔ ﺃﺻﻞ ﻫﺬﺍ‬
‫ﺍﻻﳓﺮﺍﻑ ﻭﻛﺸﻒ ﺁﺛﺎﺭﻩ ﺍﻟﺒﻌﻴﺪﺓ ﺍﳌﺪﻯ ﻋﻠﻰ ﺍﻟﻌﻠﻢ ﻭﻋﻠﻰ ﺍ‪‬ﺘﻤﻊ‪.‬‬
‫ﰒ ﺇﻧﻨﺎ ﻗﺪ ﺍﻧﺘﻘﻠﻨﺎ ﰲ ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ ﻟﻮﺻﻒ ﺍﻟﻌﻼﺝ ﺍﳌﻨﻬﺠﻲ ﺩﻭﻥ ﺍﻟﺘﻮﻗﻒ ﻋﻨﺪ ﳎﺮﺩ ﺗﺸﺨﻴﺺ‬
‫ﺍﻷﺳﺒﺎﺏ‪ ،‬ﻓﺤﺎﻭﻟﻨﺎ ﺃﻥ ﻧﺒﲔ ﻛﻴﻒ ﳝﻜﻦ ﺍﳉﻤﻊ ﺑﲔ ﺍﻟﻮﺣﻲ ﻭﺍﻟﻌﻘﻞ ﻭﺍﳊﻮﺍﺱ ﻛﻤﺼـﺎﺩﺭ ﺃﻭ ﺃﺩﻭﺍﺕ‬
‫ﻟﻠﻤﻌﺮﻓﺔ ﰲ ﺿﻮﺀ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﺘﻨﻈﲑ ﻭﺍﻟﺒﺤﺚ ﻋﻠﻰ ﻭﺟﻪ ﻻ ﻳﺘﺠﺎﰱ‪ -‬ﰲ ﻭﺍﻗﻊ ﺍﻷﻣﺮ‪ -‬ﻣﻊ ﻣﺎ ﻳﺸﺒﻪ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﺇﲨﺎﻋﺎ ﺑﲔ ﺍﳌﺸﺘﻐﻠﲔ ﺑﺎﻟﻌﻠﻮﻡ ﻭﺑﺎﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ ﺍﻟﻴﻮﻡ‪ ،‬ﺫﻟﻚ ﺃﻧﻨﺎ ﻻ ﻧﺸﻌﺮ ﺃﻧﻨﺎ ﲝﺎﺟـﺔ ﺇﱃ ﺃﻥ‬
‫ﻧﻌﻴﺪ ﺍﺧﺘﺮﺍﻉ ﺍﻟﻌﺠﻠﺔ ﻛﻤﺎ ﻳﻘﻮﻟﻮﻥ ﻟﻜﻲ ﻳﻜﻮﻥ ﻟﻨﺎ ﲤﻴﺰﻧﺎ ‪‬ﺮﺩ ﺍﻟﺘﻤﻴﺰ‪ ،‬ﻓﻤﺎ ﺩﺍﻣﺖ ﻋﻼﻗـﺔ ﺍﻟﺘـﻨﻈﲑ‬
‫ﻭﺍﻟﺒﺤﺚ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺴﺎﺋﺪ ﺍﻟﻴﻮﻡ ﰲ ﻓﻠﺴﻔﺔ ﲤﺜﻞ ﺃﻓﻀﻞ ﻣﺎ ﻟﺪﻳﻨﺎ ﰲ ﺧﺪﻣﺔ ﺍﻟﺒﺤﺚ ﻋﻦ ﺍﳊﻘﻴﻘﺔ ﻓﻼ‬
‫ﺑﺄﺱ ﻋﻠﻴﻨﺎ ﻣﻦ ﺃﻥ ﻧﻔﻴﺪ ﻣﻨﻬﺎ‪ -‬ﻓﺎﳊﻜﻤﺔ ﺿﺎﻟﺔ ﺍﳌﺆﻣﻦ ﺃﻧﺎ ﻭﺟﺪﻫﺎ ﻓﻬـﻮ ﺃﻭﱃ ‪‬ﺎ‪ -‬ﻣـﺎ ﺩﺍﻣـﺖ ﻻ‬
‫ﺗﻌﺎﺭﺽ ﺷﺮﻋﺎ ﻭﻻ ﺗﻨﺎﰲ ﻋﻘﻼ‪.‬‬
‫ﺃﻣﺎ ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ ﻓﻘﺪ ﺧﺼﺼﻨﺎﻩ ﺑﺮﻣﺘﻪ ﳌﻨﺎﻗﺸﺔ ﻗﻀﻴﺔ ﻣﻨﻬﺞ ﺍﻟﺘﺄﺻـﻴﻞ ﺍﻹﺳـﻼﻣﻲ ﻟﻠﻌﻠـﻮﻡ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺗﻔﺼﻴﻼ‪ ،‬ﻭﶈﺎﻭﻟﺔ ﺭﺳﻢ ﺍﳋﻄﻮﻁ ﺍﻟﻌﺮﻳﻀﺔ ﺍﻟﱵ ﻳﺘﺒﻌﻬﺎ ﺍﻟﺒﺎﺣﺚ )ﺍ‪‬ﻤﻮﻋﺎﺕ ﺍﻟﺒﺤﺜﻴﺔ( ﻟﻠﻘﻴﺎﻡ‬
‫ﺑﻌﻤﻠﻴﺔ ﺍﻟﺘﺄﺻﻴﻞ ﺧﻄﻮﺓ ﺧﻄﻮﺓ‪ ،‬ﰒ ﺍﻧﺘﻘﻠﻨﺎ ﰲ ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ ﺇﱃ ﺗﻄﺒﻴﻖ ﻣﺘﻄﻠﺒﺎﺕ ﻫﺬﺍ ﺍﳌﻨـﻬﺞ ﻋﻠـﻰ‬
‫ﺑﻌﺾ ﺍﻟﻜﺘﺎﺑﺎﺕ ﺍﻟﱵ ﻗﺪ ﻳﻨﻈﺮ ﺇﻟﻴﻬﺎ ﻋﻠﻰ ﺃ‪‬ﺎ ﻛﺘﺎﺑﺎﺕ ﺗﺄﺻﻴﻠﻴﺔ‪ ،‬ﻭﺑﻴﺎﻥ ﺍﳌﻨﺎﺯﻉ ﺃﻭ ﺍﳌﺪﺍﺧﻞ ﺍﻟﱵ ﻳﺒﺪﻭ ﺃﻥ‬

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‫ﺃﺻﺤﺎﺏ ﺗﻠﻚ ﺍﳉﻬﻮﺩ ﻗﺪ ﺳﺎﺭﻭﺍ ﻓﻴﻬﺎ‪ ،‬ﻭﺫﻟﻚ ﺑﻘﺼﺪ ﺍﻟﺘﻌﺮﻳﻒ ﺑﺘﻠﻚ ﺍﳌﺪﺍﺧﻞ‪ -‬ﻣﺎ ﳍﺎ ﻭﻣﺎ ﻋﻠﻴﻬـﺎ‪.‬‬
‫ﻭﺑﻴﺎﻥ ﺍﳊﺪﻭﺩ ﺍﻟﱵ ﺗﻘﻒ ﻋﻨﺪﻫﺎ‪ ،‬ﻭﲢﺪﻳﺪ ﻣﻮﺿﻌﻬﺎ ﻣﻦ ﺧﺮﻳﻄﺔ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺘﺄﺻﻴﻠﻴﺔ‪ -‬ﰲ ﺣﺪﻭﺩ ﻣﺎ ﻗﺪ‬
‫ﻳﻜﻮﻥ ﻟﺘﺼﻨﻴﻔﻨﺎ ﺫﺍﺗﻪ ﻣﻦ ﺻﺪﻕ ﻭﺻﻼﺣﻴﺔ‪.‬‬
‫ﻭﺃﺧﲑﹰﺍ ﻓﺈﻧﻨﺎ ﺁﺛﺮﻧﺎ ﺃﻻ ﻧﺘﺮﻙ ﺍﻟﻘﻀﻴﺔ ﺗﻌﺎﰿ ﻓﻘﻂ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﻟﺘﻨﻈﲑ ﺍﻟﺒﺤﺚ‪ ،‬ﻓﺠﺌﻨﺎ ﰲ ﺍﻟﺒﺎﺏ‬
‫ﺍﻟﺴﺎﺩﺱ ﲟﺤﺎﻭﻟﺔ ﻣﺒﺪﺋﻴﺔ ﻣﺘﻮﺍﺿﻌﺔ ﺟﺪﺍ ﻟﺘﻄﺒﻴﻖ ﻣﻨﻬﺞ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻋﻠـﻰ‬
‫ﻣﺴﺄﻟﺔ ﺗﻔﺴـﲑ ﺍﳌﺸﻜﻼﺕ ﺍﻟﻔﺮﺩﻳﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﰲ ﺿﻮﺀ ﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ‪ .‬ﻟﻨﻘﺪﻡ ﺑﺬﻟﻚ ﺍﻟﻔﺮﺻﺔ‬
‫ﻟﻠﺰﻣﻼﺀ ﺍﻟﺒﺎﺣﺜﲔ ﻟﻼﺧﺘﻼﻑ ﻣﻌﻨﺎ ﺃﻭ ﺍﻻﺗﻔﺎﻕ ﰲ ﻭﺟﻮﺩ ﻣﺜﺎﻝ ﳏﺪﺩ ﳝﻜﻦ ﺍﻻﺧﺘﻼﻑ ﺃﻭ ﺍﻻﺗﻔﺎﻕ ﺣﻮﻟﻪ‬
‫ﻋﻠﻰ ﺑﻴ‪‬ﻨﺔ‪.‬‬
‫ﻭﻟﻘﺪ ﰎ ﺇﻋﺪﺍﺩ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﻭﺗﺮﺗﻴﺐ ﺃﺟﺰﺍﺋﻪ ﻋﻠﻰ ﺃﻣﻞ ﺃﻥ ﻳﻜﻮﻥ ﻣﻔﻴﺪﺍ ﻟﻜﻞ ﻣـﻦ ﺍﻟﺒﺎﺣـﺚ‬
‫ﺍﳌﺘﻤﺮﺱ ﻭﻟﻄﺎﻟﺐ ﺍﻟﻌﻠﻢ ﺍﳌﺒﺘﺪﺉ ﰲ ﺁﻥ ﻭﺍﺣﺪ‪ ،‬ﻓﺎﻟﺒﺎﺣﺚ ﺍﳌﺘﻤﺮﺱ ﻳﺴﺘﻄﻴﻊ ﺍﻟﺒﺪﺀ ﻣﺒﺎﺷﺮﺓ ﺑﻘﺮﺍﺀﺓ ﺍﻟﺒﺎﺑﲔ‬
‫ﺍﻟﺜﺎﱐ ﻭﺍﻟﺜﺎﻟﺚ ﻭﻗﺮﺍﺀﺓ ﻣﺘﺄﻧﻴﺔ ﻗﺒﻞ ﺃﻥ ﻳﻌﻮﺩ ﺇﱃ ﺑﻘﻴﺔ ﺍﻟﻔﺼﻮﻝ‪ ،‬ﺃﻣﺎ ﻃﺎﻟﺐ ﺍﻟﻌﻠﻢ ﺍﳌﺒﺘـﺪﺉ ﻓﻴﺴـﺘﻄﻴﻊ‬
‫ﺍﻻﺳﺘﻐﻨﺎﺀ ﻋﻦ ﻗﺮﺍﺀﺓ ﻫﺬﻳﻦ ﺍﻟﺒﺎﺑﲔ ﻣﻜﺘﻔﻴﺎ ﺑﺎﳌﻠﺨﺼﺎﺕ ﺍﻟﱵ ﺗﺮﺩ ﰲ ‪‬ﺎﻳﺎﺕ ﻛﻞ ﻣﻨﻬﻤﺎ ﺃﻭ ﰲ ﺍﻟﺘﻤﻬﻴﺪ‬
‫ﻟﻠﺒﺎﺏ ﺍﻟﺘﺎﱄ ﳍﻤﺘﺎ ﻣﺒﺎﺷﺮﺓ‪ ،‬ﻭﺍﻟﺮﺟﻮﻉ ﺇﱃ ﺍﻷﺑﻮﺍﺏ ﻭﺍﻟﻔﺼﻮﻝ ﺍﻷﺧﺮﻯ‪.‬‬
‫ﺃﺳﺄﻝ ﺍﷲ ﺟﻞ ﻭﻋﻼ ﺃﻥ ﳚﻌﻞ ﻋﻤﻠﻨﺎ ﻫﺬﺍ ﺧﺎﻟﺼﺎ ﻟﻮﺟﻬﻪ ﺍﻟﻜﺮﱘ‪ ،‬ﻭﺃﻥ ﻳﺮﺯﻗﻨﺎ ﻧﻌﻤﺔ ﺍﻟﺘﻮﻓﻴﻖ‪،‬‬
‫ﻭﺃﻥ ﻳﻐﻔـﺮ ﻟﻨﺎ ﺃﺧﻄﺎﺀﻧﺎ ﻭﺧﻄﺎﻳﺎﻧﺎ‪ ،‬ﻭﺃﻥ ﻳﺘﻘﺒﻞ ﻣﻨﺎ ﺃﺣﺴﻦ ﻣﺎ ﻧﻌﻤﻞ‪ ،‬ﻭﺃﻥ ﻳﺮﻓﻊ ﺷﺄﻥ ﺃﻣﺘﻨﺎ ﻭﻳﻘﻴﻠـﻬﺎ‬
‫ﻣﻦ ﻋﺜﺮﺍ‪‬ﺎ‪ ،‬ﺇﻧﻪ ﻋﻠﻰ ﺫﻟﻚ ﻗﺪﻳﺮ ﻭﺑﺎﻹﺟﺎﺑﺔ ﺟﺪﻳﺮ‪ ،‬ﻭﺻﻞ ﺍﻟﻠﻬﻢ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻـﺤﺒﻪ‬
‫ﻭﺳﻠﻢ‪ ،‬ﻭﺁﺧﺮ ﺩﻋﻮﺍﻧﺎ ﺃﻥ ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪.‬‬

‫ﺍﻟﺮﻳﺎﺽ ﰲ ﺍﻟﺜﺎﻣﻦ ﻣﻦ ﺻﻔﺮ ﺍﳋﲑ ‪١٤١٦‬ﻫـ‬

‫ﺍﳌﻮﺍﻓﻖ ‪ ٦‬ﻣﻦ ﻳﻮﻟﻴﻮ ‪ ١٩٩٥‬ﻡ‬

‫‪@ ku‰@廊Ûa@†jÇ@áîçaŠig‬‬

‫‪-١١-‬‬
 @ Þëþa@lbjÛa

@ òí†îè·@Þì–Ï
@
@ òbm@ò@Z@Þëþa@Ý–ÐÛa
@ |ÜĐ–½aë@âìèнa@Z@ïãbrÛa@Ý–ÐÛa
@ @

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 @ Þëþa@Ý–ÐÛa

@ òbm@ò

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 ‫‪@ Þëþa@Ý–ÐÛa‬‬
‫‪òbm@ò‬‬

‫ﺭﻏﻢ ﺃﻥ ﺍﲡﺎﻩ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻗﺪ ﻳﺒﺪﻭ ﻟﻨﺎ ﺃﺣﻴﺎﻧﺎ ﻭﻛﺄﻧﻪ ﻗﺪ ﻛﺎﻥ ﻳﻌﻴﺶ ﻣﻌﻨﺎ‬
‫ﻭﻧﻌﻴﺶ ﻣﻌﻪ ﻣﻨﺬ ﺃﻣﺪ ﺑﻌﻴﺪ‪ -‬ﺣﱴ ﺇﻥ ﺍﻟﻜﺜﲑﻳﻦ ﻗﺪ ﺃﺻﺒﺤﻮﺍ ﺍﻟﻴﻮﻡ ﻳﺴﺘﺒﻄﺌﻮﻥ ﻇﻬﻮﺭ ﻧﺘﺎﺋﺠﻪ ﺃﻭ ﻳﺴـﺘﻌﺠﻠﻮﻥ‬
‫ﺑﻠﻮﻏﻪ ﻏﺎﻳﺔ ﻣﻨﺘﻬﺎﻩ‪ -‬ﻓﺈﻥ ﻫﻨﺎﻙ ﻣﺎ ﻳﺸﺒﻪ ﺍﻹﲨﺎﻉ ﻋﻠﻰ ﺃﻥ ﻋﻤﺮ ﻫﺬﺍ ﺍﻻﲡﺎﻩ ﻋﻠﻰ ﺍﳉﻤﻠﺔ ﻻ ﻳﻌﺪﻭ ﺃﻥ ﻳﻜـﻮﻥ‬
‫ﻣﺎ ﺑﲔ ﻋﺸﺮ ﺳﻨﻮﺍﺕ ﻭﲬﺲ ﻋﺸﺮﺓ ﺳﻨﺔ‪ ،‬ﻭﻫﻰ ﻓﺘﺮﺓ ﺗﻌﺘﱪ ﰲ ﺣﺴﺎﺏ ﺍﻟﻌﻤﺮ ﺍﻟﺰﻣﲏ ﻟﻺﺻﻼﺣﺎﺕ ﺍﻟﻔﻜﺮﻳـﺔ‬
‫ﻓﺘﺮﺓ ﻗﺼﲑﺓ ﺣﻘﺎ‪.‬‬
‫ﻭﻟﻌﻞ ﺍﻟﺴﺒﺐ ﰲ ﺫﻟﻚ ﺍﻟﺸﻌﻮﺭ ﺍﻟﺬﻱ ﻳﺴﺎﻭﺭﻧﺎ ﻳﺮﺟﻊ ﺇﱃ ﺃﻥ ﻣﻌﺎﻳﺸﺔ ﺍﻟﻘﻀﻴﺔ ﻭﻣﻌﺎﻧﺎﺓ ﳘﻮﻣﻬـﺎ ﱂ‬
‫ﺗﻜﻦ ﰲ ﺣﻘﻴﻘﺔ ﺍﻷﻣﺮ ﺑﺎﻟﺸﻲﺀ ﺍﳉﺪﻳﺪ ﻋﻠﻰ ﺍﻟﻜﺜﲑﻳﻦ ﻣﻦ ﺍﳌﺸﺘﻐﻠﲔ ﺑﺎﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺃﻭ ﺍﳌﻌﻨـﻴﲔ ‪‬ﻤـﻮﻡ‬
‫ﺍﻷﻣﺔ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺑﻌﺾ ﺇﺭﻫﺎﺻﺎﺕ ﺍﻹﺻﻼﺡ ﺍﻟﻔﻜﺮﻱ ﺍﳌﻜﱪﺓ ﻛﺎﻧﺖ ﻗﺪ ﺳﺒﻘﺖ ﺑﻮﻗﺖ ﻃﻮﻳـﻞ ﻇﻬـﻮﺭ ﺃﻱ‬
‫ﻛﺘﺎﺑﺎﺕ ﳏﺪﺩﺓ ﲢﺖ ﻣﺴﻤﻰ "ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ" ﺃﻭ ﻏﲑﻩ "ﻛﺄﺳﻠﻤﺔ ﺍﻟﻌﻠﻮﻡ"‪ ،‬ﺃﻭ "ﺇﻋﺎﺩﺓ‬
‫ﺻﻴﺎﻏﺔ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺻﻴﺎﻏﺔ ﺇﺳﻼﻣﻴﺔ"‪ ،‬ﻏﲑ ﺃﻥ ﺭﻭﺍﻓﺪ ﻫﺬﻩ ﺍﻹﺭﻫﺎﺻﺎﺕ ﱂ ﻳﻜﺘﺐ ﳍﺎ ﺃﻥ ﺗﺘﺠﻤﻊ ﻣـﻊ‬
‫ﺑﻌﻀﻬﺎ ﻟﺘﻜﻮ‪‬ﻥ ﻣﺎ ﻳﺸﺒﻪ ﻫﺬﺍ ﺍﻟﺘﻴﺎﺭ ﺍﶈﺪﺩ ﺍﻟﺬﻱ ﻧﻌﺎﻳﺸﻪ ﺍﻟﻴﻮﻡ ﺇﻻ ﻣﻨﺬ ﻭﻗﺖ ﻗﺮﻳﺐ‪.‬‬
‫ﻓﺎﳊﻖ ﺃﻥ ﺍﻟﻜﺜﲑﻳﻦ ﻣﻦ ﺍﳌﺸﺘﻐﻠﲔ ﺑﺎﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ -‬ﻣﻦ ﺫﻭﻱ ﺍﻟﺘﺒﺼﺮ ﻭﺍﻟﻨﻈﺮ‪ -‬ﻗﺪ ﺗﻮﻟﺪ ﻟﺪﻳﻬﻢ‬
‫ﻣﻨﺬ ﻭﻗﺖ ﻃﻮﻳﻞ ﺷﻌﻮﺭ ﻗﻮﻱ ﺑﺎﻟﺘﻨﺎﻗﺾ ﺍﻟﻜﺒﲑ ﺑﲔ ﺍﻷﺳﺲ ﻭﺍﳌﺴﻠﻤﺎﺕ ﺍﻟﱵ ﻳﻘﻮﻡ ﻋﻠﻴﻬـﺎ ﺑﻨـﺎﺀ ﺍﻟﻌﻠـﻮﻡ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﳊﺪﻳﺜﺔ ﺍﻟﱵ ﺩﺭﺳﻮﻫﺎ ﻭﺍﻟﱵ ﻳﻘﻮﻣﻮﻥ ﺑﺘﺪﺭﻳﺴﻬﺎ ﻣﻦ ﺟﺎﻧﺐ‪ ،‬ﻭﺑﲔ ﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ ﻟﻺﻧﺴـﺎﻥ‬
‫ﻭﺍ‪‬ﺘﻤﻊ ﻭﺍﻟﻮﺟﻮﺩ ﻭﻣﺎ ﻳﺘﺮﺗﺐ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﺘﺼﻮﺭ ﻣﻦ ﻓﻬﻢ ﻟﻠﻌﻼﻗﺎﺕ ﻭﺍﻟﻨﻈﻢ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻣﻦ ﺟﺎﻧﺐ ﺁﺧﺮ‪.‬‬
‫ﻭﻟﻜﻦ ﺍﻟﻮﺍﻗﻊ ﺍﻷﻟﻴﻢ ﻟﻌﺠﺰ ﺍﻷﻣﺔ ﻭﲣﻠﻔﻬﺎ ﻣﻘﺎﺭﻧﺎ ﺑﺄﺣﻮﺍﻝ ﺍﻟﺪﻭﻝ ﺍﻷﺧﺮﻯ ﺍﳌﺘﻘﺪﻣﺔ ﺻـﻨﺎﻋﻴﺎ‪ ،‬ﻭﻣـﺎ‬
‫ﺧﻠﻔﺘﻪ ﺗﻠﻚ ﺍﻟﻔﺠﻮﺓ ﺍﳊﻀﺎﺭﻳﺔ ﺑﻴﻨﻨﺎ ﻭﺑﲔ ﻏﲑﻧﺎ ﻣﻦ ﺗﺼﺪﻉ ﰲ ﻭﺟﺪﺍﻥ ﺍﻷﻣﺔ ﻭﻣﻦ ﺷﻌﻮﺭ ﻋﺎﻡ ﺑﺎﳍﺰﳝﺔ ﺑﺎﻟﻨﻈﺮ‬
‫ﻟﻠﺬﺍﺕ‪ ،‬ﻭﺍﻧﺒﻬﺎﺭ ﺑﺎﻻﻧﺘﺼﺎﺭﺍﺕ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻟﺘﻜﻨﻮﻟﻮﺟﻴﺔ "ﺍﳊﺪﻳﺜﺔ" ﺑﺎﻟﻨﻈﺮ ﻟﻶﺧﺮ‪ ،‬ﻛﻞ ﻫﺬﺍ ﻗـﺪ ﻧـﺘﺞ ﻋﻨـﻪ‬
‫ﺍﺿﻄﺮﺍﺭ ﺍﳌﺸﺘﻐﻠﲔ ﺑﺎﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺇﱄ ﺍﻟﺘﺴﻠﻴﻢ ﺑﺎﻷﻣﺮ ﺍﻟﻮﺍﻗﻊ ﰲ ﺗﻠﻚ ﺍﻟﻌﻠﻮﻡ ﻭﺗﻘﺒ‪‬ﻠﻪ ﻋﻠﻰ ﻣﻀﺾ‪ ،‬ﻛﻤﺎ‬
‫ﺃﻥ ﺿﻐﻂ ﺍﻟﻮﺍﻗﻊ ﺍﳌﺆﱂ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ ﻗﺪ ﺣﺎﻝ ﺩﻭﻥ ﺑﻠﻮﺭ‪‬ﻢ ﳌﻮﻗﻒ ﻭﺍﺿﺢ ﻭﳏﺪﺩ ﻭﺃﺻﻴﻞ ﻣﻦ ﺫﻟﻚ ﺍﻟﺘﻨﺎﻗﺾ‬
‫ﺍﻟﺼﺎﺭﺥ ﺑﲔ ﺍﻟﺘﻮﺟﻪ ﺍﻟﻌﺎﻡ ﻟﺘﻠﻚ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﳊﺪﻳﺜﺔ )ﺍﳌﺘﺄﺛﺮ ﺑﺎﻟﻈﺮﻭﻑ ﺍﻟﺘﺎﺭﳜﻴﺔ ﻟﻠﻤﺠﺘﻤﻌﺎﺕ ﺍﻟﻐﺮﺑﻴﺔ(‬
‫ﻭﺑﲔ ﻣﺎ ﻳﺸﲑ ﺇﻟﻴﻪ ﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ ﺑﺎﻟﻨﺴﺒﺔ ﶈﺘﻮﻯ ﺗﻠﻚ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﻭﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻄﺮﻳﻖ ﺍﻟﺬﻱ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﺴـﲑ‬
‫ﻓﻴﻪ‪.‬‬

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‫ﻭﻟﻜﻦ ﻋﻮﺍﻣﻞ ﻋﺪﻳﺪﺓ ﻗﺪ ﲡﻤﻌﺖ ﻭﺗﻘﺎﺭﺑﺖ ﻣﻨﺬ ﻣﻨﺘﺼﻒ ﻫﺬﺍ ﺍﻟﻘﺮﻥ ﻓﺘﻀﺎﻓﺮﺕ‪ -‬ﺑﺘﻘﺪﻳﺮ ﺍﷲ‪ -‬ﻋﻠﻰ‬
‫ﺗﻐﻴﲑ ﻫﺬﺍ ﺍﳌﻮﻗﻒ ﺗﻐﻴﲑﺍ ﺟﺬﺭﻳﺎ‪ ،‬ﻭﻛﺎﻥ ﻣﻦ ﻫﺬﻩ ﺍﻟﻌﻮﺍﻣﻞ ﻣﺎ ﻳﺘﺼﻞ ﺑﺘﻄـﻮﺭﺍﺕ ﺍﻷﻭﺿـﺎﻉ ﰲ ﺍﻟـﺪﻭﻝ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﺫﺍ‪‬ﺎ )ﺍﻟﺘﺨﻠﺺ ﻣﻦ ﺍﻻﺳﺘﻌﻤﺎﺭ ﻭﺍﳊﺼﻮﻝ ﻋﻠﻰ ﺍﻻﺳﺘﻘﻼﻝ ﺍﻟﺴﻴﺎﺳـﻲ ﻟﻜـﺜﲑ ﻣـﻦ ﺍﻟـﺪﻭﻝ‬
‫ﺍﻹﺳﻼﻣﻴﺔ‪ -‬ﻭﻇﻬﻮﺭ ﺍﻟﻔﺸﻞ ﺍﻟﺬﺭﻳﻊ ﻟﻠﻨﻈﻢ ﺍﻟﺴﻴﺎﺳﻴﺔ ﻭﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﺍﳊﺪﻳﺜﺔ ﺍﳌﺴﺘﻮﺭﺩﺓ‪ -‬ﻭﺍﻟﺸﻌﻮﺭ ﺑﻮﻃﺄﺓ ﺍﻟﺘﺒﻌﻴﺔ‬
‫ﻟﻠﺪﻭﻝ ﺍﳌﺴﻤﺎﺓ ﺑﺎﻟﻌﻈﻤﻰ ﻭﺁﺛﺎﺭﻫﺎ‪ -‬ﻭﳏﺎﻭﻻﺕ ﺍﻟﺒﺤﺚ ﻋﻦ ﺍﻟﺬﺍﺕ ﻭﺍﻟﺸﻌﻮﺭ ﺑﺎﳍﻮﻳﺔ ﺍﻹﺳﻼﻣﻴﺔ …(‪ ،‬ﻛﻤـﺎ‬
‫ﻛﺎﻥ ﻣﻨﻬﺎ ﻣﺎ ﻳﺘﺼﻞ ﺑﺄﻭﺿﺎﻉ ﺍﳊﻴﺎﺓ ﰲ ﺍﻟﺪﻭﻝ ﺍﳌﺘﻘﺪﻣﺔ ﺻﻨﺎﻋﻴﺎ )ﺍﻟﺘﻘﻠﺒﺎﺕ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﻭﺍﻟﺴﻴﺎﺳﻴﺔ ﺍﻟﻌﻨﻴﻔﺔ‪-‬‬
‫ﻭﻇﻬﻮﺭ ﺍﻵﺛﺎﺭ ﺍﳌﺪﻣﺮﺓ ﻟﻠﺘﺼﻨﻴﻊ ﻏﲑ ﺍﳌﺴﺆﻭﻝ ﻋﻠﻰ ﺍﻟﺒﻴﺌﺔ ﻭﺍﻹﻧﺴﺎﻥ‪ -‬ﻭﺍﻟﺘﻨﻤﻴﺔ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﺍﻻﻧﺘﻬﺎﺯﻳـﺔ ﻭﻣـﺎ‬
‫ﺗﺮﺗﺐ ﻋﻠﻴﻬﺎ ﻣﻦ ﺳﻮﺀ ﺗﻮﺯﻳﻊ ﺍﻟﺪﺧﻞ ﻭﻣﺸﻜﻼﺕ ﺍﻟﻔﻘﺮ ﺍﳌﺰﻣﻦ‪ -‬ﻭﺍﻧﺘﺸﺎﺭ ﺍﳉﺮﳝـﺔ ﻭﺍﻟﻌﻨـﻒ‪ ،‬ﻭﺍﻟﺘﻔﻜـﻚ‬
‫ﺍﻷﺳﺮﻯ‪ ،‬ﻭﺍﻻﺿﻄﺮﺍﺑﺎﺕ ﺍﻟﻨﻔﺴﻴﺔ(‪ ،‬ﻭﻛﺎﻥ ﻣﻨﻬﺎ ﻣﺎ ﻳﺘﺼﻞ ﺑﺎﻻﻛﺘﺸﺎﻓﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺮﺍﺋﻌﺔ )ﻧﻈﺮﻳﺔ ﺍﻟﻨﺴـﺒﻴﺔ‪-‬‬
‫ﻧﻈﺮﻳﺔ ﺍﻟﻜﻢ‪ -‬ﻣﺒﺪﺃ ﻋﺪﻡ ﺍﻟﺘﻴﻘﻦ‪ -‬ﺗﻄﻮﺭﺍﺕ ﻋﻠﻮﻡ ﺍﻷﻋﺼﺎﺏ ﺍﳊﺪﻳﺜﺔ‪ -‬ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻢ ﺍﳉﺪﻳﺪﺓ( ﺍﻟﱵ ﺃﻇﻬـﺮﺕ‬
‫ﺧﻄﺄ‪ -‬ﻳﺒﻞ ﺧﻄﻴﺌﺔ‪ -‬ﺍﻟﱰﻋﺎﺕ ﺍﳌﺎﺩﻳﺔ ﺍ‪‬ﺪﺑﺔ ﺍﻟﱵ ﺳﺎﺩﺕ ﺍﻟﻌﻠﻮﻡ ﻭﻓﻠﺴﻔﺘﻬﺎ ﻣﻨﺬ ﺍﻟﻘﺮﻥ ﺍﻟﺘﺎﺳﻊ ﻋﺸﺮ‪ -‬ﺗﻠـﻚ‬
‫ﺍﻻﻛﺘﺸﺎﻓﺎﺕ ﺍﻟﱵ ﺍﻗﺘﻀﺖ ﺇﻋﺎﺩﺓ ﻧﻈﺮ ﺟﺬﺭﻳﺔ ﰲ ﻣﻨﺎﻫﺞ ﺍﻟﺒﺤﺚ ﺍﻟﱵ ﻳﺼﻄﻨﻌﻬﺎ ﺍﻟﻌﻠﻤﺎﺀ ﻟﻠﺒﺤﺚ ﻋﻦ ﺍﳊﻘﻴﻘﺔ‪.‬‬

‫ﻭﻟﻘﺪ ﻧﺸﺄ ﻋﻦ ﺗﻔﺎﻋﻞ ﻫﺬﻩ ﺍﻟﻌﻮﺍﻣﻞ ﲨﻴﻌﻬﺎ‪ ،‬ﻭﻋﻦ ﺑﺪﺀ ﺗﺸﺮ‪‬ﺎ ﰲ ﺍﻟﻮﺟﺪﺍﻥ ﺍﳌﺴﻠﻢ‪ ،‬ﺷﻌﻮﺭ ﺑﻀﺮﻭﺭﺓ‬
‫ﺍﳌﺮﺍﺟﻌﺔ ﺍﳉﺬﺭﻳﺔ ﻟﻠﻤﻮﺍﻗﻒ ﺍﻻ‪‬ﺰﺍﻣﻴﺔ ﻭﺍﻟﺪﻓﺎﻋﻴﺔ ﺍﻟﱵ ﺃﻣﻠﺘﻬﺎ ﻣﻌﺎﻳﺸﺔ ﺍﻟﻮﺍﻗﻊ ﺍﳌﺮ ﺍﻟﺬﻱ ﻋﺎﻳﺸﻪ ﺍﳌﺴﻠﻤﻮﻥ ﻋﻠـﻲ‬
‫ﻣﺪﻯ ﻗﺮﻧﲔ ﻣﻦ ﺍﻟﺮﻛﻮﺩ ﻭﺍﻟﺘﺨﻠﻒ ﻭﺍﻟﻘﻬﺮ‪ ،‬ﻛﻤﺎ ﺗﺮﺗﺐ ﻋﻠﻴﻬﺎ ﺍﻟﺘﺨﻔﻒ ﻣﻦ ﻭﻃﺄﺓ ﺍﻟﺸﻌﻮﺭ ﺑﺎﻧﻌـﺪﺍﻡ ﺍﳊﻴﻠـﺔ‬
‫ﺍﻟﺬﻱ ﺳﺎﺩ ﺭﺩﺣﺎ ﻣﻦ ﺍﻟﺰﻣﻦ ﻓﺸ ﹼﻞ ﺍﻟﻘﺪﺭﺍﺕ ﺍﻻﺑﺘﻜﺎﺭﻳﺔ ﻟﺪﻯ ﺃﺑﻨﺎﺀ ﺍﻷﻣﺔ ﻭﻗﺎﺩ‪‬ﺎ ﺍﳌﺜﻘﻔﲔ‪ ،‬ﻭﻟﻌﻞ ﻣﻦ ﺍﻷﻣـﻮﺭ‬
‫ﺫﺍﺕ ﺍﻟﺪﻻﻟﺔ ﺍﳋﺎﺻﺔ ﰲ ﻫﺬﺍ ﺍﻟﺼﺪﺩ ﺃﻥ ﺫﻟﻚ ﺍﻟﺸﻌﻮﺭ ﺍ‪‬ﺪ‪‬ﺩ ﺑﺎﳍﻮﻳﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺗﻠﻚ ﺍﻟﺮﻏﺒـﺔ ﺍﻟﻌﺎﺭﻣـﺔ ﰲ‬
‫ﺇﺯﺍﺣﺔ ﻛﺎﺑﻮﺱ ﺍﻟﺘﺨﻠﻒ‪ ،‬ﻣﻦ ﺧﻼﻝ ﺍﻟﺘﺮﻛﻴﺰ ﻋﻠﻰ ﺇﺻﻼﺡ ﺍﻟﻔﻜﺮ ﻭﺍﳌﻨﻬﺞ ﻓﻴﻤﺎ ﺃﺻﺒﺢ ﻳﻌﺮﻑ ﺑﺄﺳﻠﻤﺔ ﺍﳌﻌﺮﻓﺔ‪،‬‬
‫ﻗﺪ ﻛﺎﻥ ﺃﻛﺜﺮ ﺣﺪﺓ ﻟﺪﻯ ﻃﻼﺋﻊ ﻣﻦ ﺃﺑﻨﺎﺀ ﺍﻷﻣﺔ ﺍﳌﺜﻘﻔﲔ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻳﺪ‪‬ﺭﺳـﻮﻥ ﺃﻭ ﻳﺪﺭ‪‬ﺳـﻮﻥ ﰲ ﺍﻟـﺪﻭﻝ‬
‫ﺱ ﺃﻭ ﺍﻻﺣﺘﻜﺎﻙ ﺑﲔ ﺍﳊﻀﺎﺭﺗﲔ‪ ،‬ﻓﺄﻋﻄـﺎﻫﻢ ﺑﺼـﺮﹰﺍ ﻭﺍﺿـﺤﺎ‬ ‫ﺍﳌﺘﻘﺪﻣﺔ ﺻﻨﺎﻋﻴﺎ‪ ،‬ﳑﺎ ﺟﻌﻠﻬﻢ ﰲ ﻣﻮﻗﻊ ﺍﻟﺘ‪‬ﻤﺎ ‪‬‬
‫ﻭﻣﺘﻌﺎﺩﻻ ﺑﻮﺍﻗﻊ ﺍﳊﺎﻝ ﺩﻭﻥ ﻣﺎ ﺍ‪‬ﺰﺍﻣﻴﺔ ﻻ ﻣﱪﺭ ﳍﺎ ﺃﻭ ﺍﻧﺒﻬﺎﺭ ﻻ ﻣﻌﲎ ﻟﻪ‪ ،‬ﻭﻗﺪ ﺍﻧﺒﺜﻖ ﻋﻦ ﻫﺬﺍ ﻛﻠﻪ ﺗﻴﺎﺭ ﻓﻜﺮﻯ‬
‫ﳏﺪﺩ ﺍﳌﻌﺎﱂ ﻇﻬﺮ ﰲ ﻋﺪﺩ ﻣﻦ ﺍﻟﻜﺘﺎﺑﺎﺕ ﻭﺍﳌﺆﲤﺮﺍﺕ ﻭﺍﳌﺆﺳﺴﺎﺕ ﺍﻟﱵ ﺃﻋﻄﺖ ﺍﻟﻘﻀﻴﺔ ﺑﻌﺪﺍ ﺟﺪﻳﺪﺍ ﻭﺍﻧﻄﻼﻗﺔ‬
‫ﺟﺪﻳﺪﺓ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺬﻱ ﻧﺮﺍﻩ ﻭﻧﻌﺎﻳﺸﻪ ﺍﻟﻴﻮﻡ ﰲ ﺇﻃﺎﺭ ﺣﺮﻛﺔ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪.‬‬

‫ﻭﺭﻏﻢ ﺃﻥ ﺍﻷﻣﺔ ﱂ ﺗﻌﺪﻡ ﰲ ﺃﻱ ﻭﻗﺖ ﻣﻦ ﺍﻷﻭﻗﺎﺕ‪ -‬ﺑﻔﻀﻞ ﺍﷲ‪ -‬ﺃﻥ ﲡﺪ ﻣﻦ ﺑﲔ ﺃﺑﻨﺎﺋﻬﺎ ﻣﻔﻜﺮﻳﻦ‬
‫ﺫﻭﻱ ﺑﺼﺮ ﺛﺎﻗﺐ ﻭﺭﺅﻳﺔ ﻭﺍﺿﺤﺔ ﻣﺴﺘﻘﻴﻤﺔ … ﻳﺪﺭﻛﻮﻥ ﺍﳊﺎﺟﺔ ﺇﱄ ﺗﺼﺤﻴﺢ ﺍﳌﻨﻬﺞ ﻭﺇﺻـﻼﺡ ﺍﻟﻔﻜـﺮ ﰲ‬
‫ﺗﻄﺎﻕ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻣﻦ ﺃﻣﺜﺎﻝ ﳏﻤﺪ ﻗﻄﺐ ﻭﻣﺎﻟﻚ ﺑﻦ ﻧﱯ ﻭﻏﲑﻫﻢ … ﺇﻻ ﺃﻥ ﻣﻌﻈﻢ ﻫﺆﻻﺀ ﻗﺪ ﺟﺎﺀﻭﺍ‬
‫ﺃﻓﺬﺍﺫﺍ ﻏﲑ ﳎﺘﻤﻌﲔ ﻋﻠﻰ ﺗﻴﺎﺭ ﻭﺍﺣﺪ ﰲ ﺃﻏﻠﺐ ﺍﻷﺣﻮﺍﻝ‪ ،‬ﻛﻤﺎ ﺃ‪‬ﻢ ﱂ ﻳﻌﻨﻮﺍ ﺑﺈﻧﺸﺎﺀ ﺑﻨﺎﺀﺍﺕ ﻣﺆﺳﺴﻴﺔ ﳏﺪﺩﺓ‬
‫ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﺗﺴﺘﻮﻋﺐ ﺭﺅﺍﻫﻢ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺃﻥ ﲣﺮﺟﻬﺎ ﺇﱄ ﺣﻴﺰ ﺍﻟﻮﺍﻗﻊ ﻣﻦ ﺧﻼﻝ ﺟﻬﻮﺩ ﲨﺎﻋﻴﺔ ﻗﺎﺑﻠﺔ ﻟﻠﺘﺮﺍﻛﻢ‪،‬‬

‫‪-١٥-‬‬
‫ﻛﻤﺎ ﺃﻥ ﺗﻮﺟﻬﻬﻢ ﻗﺪ ﻛﺎﻥ ﺇﱃ ﺧﻄﺎﺏ ﺍﻟﻌﺎﻣﺔ ﺑﺪﻻ ﻣﻦ ﺍﻟﺘﻮﺟﻪ ﺍﶈﺪﺩ ﺇﱃ ﺍﳌﺘﺨﺼﺼﲔ ﰲ ﳐﺘﻠـﻒ ﺍﻟﻌﻠـﻮﻡ‬
‫ﻟﻠﻌﻤﻞ ﻣﻌﺎ ﻋﻠﻰ ﺇﺻﻼﺡ ﺍﻟﻔﻜﺮ ﻭﺍﳌﻨﻬﺞ‪ ،‬ﳑﺎ ﺍﺳﺘﻨﻔﺪ ﻃﺎﻗﺎﺕ ﻛﺎﻥ ﳝﻜﻦ ﺃﻥ ﺗﻮﺟﻪ ﺑﺸﻜﻞ ﺃﻛﺜﺮ ﻓﺎﻋﻠﻴـﺔ ﺇﱃ‬
‫ﺑﻨﺎﺀ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻟﻔﻜﺮﻳﺔ ﻭﺍﳌﻨﻬﺠﻴﺔ ﺍﻟﱵ ﻻ ﻳﺼﻠﺢ ﺑﺪﻭ‪‬ﺎ ﺇﺻﻼﺡ‪.‬‬

‫ﻓﺈﺫﺍ ﺷﺌﻨﺎ ﲢﺪﻳﺪ ﻧﻘﻄﺔ ﺍﻟﺒﺪﺀ ﳊﺮﻛﺔ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻛﺄﺣﺪ ﺃﻭﺟﻪ ﺣﺮﻛـﺔ‬
‫ﺃﺳﻠﻤﺔ ﺍﳌﻌﺮﻓﺔ ﺃﻭ ﺃﺳﻠﻤﺔ ﺍﻟﻌﻠﻮﻡ ﺑﺼﻔﺔ ﻋﺎﻣﺔ ﻓﺈﻥ ﺑﻮﺳﻌﻨﺎ ﺃﻥ ﻧﺸﲑ ﺇﱃ ﻋﺪﺩ ﻣﻦ ﺍﻟﺘﻄﻮﺭﺍﺕ ﺍﳍﺎﻣﺔ ﺍﻟﱵ ﳝﻜـﻦ‬
‫ﺍﻋﺘﺒﺎﺭ ﺃﻱ ﻭﺍﺣﺪﺓ ﻣﻨﻬﺎ ﲟﺜﺎﺑﺔ ﻧﻘﻄﺔ ﺍﻻﻧﻄﻼﻕ ﰲ ﺍﻟﺘﺄﺭﻳﺦ ﳍﺬﻩ ﺍﳊﺮﻛﺔ ﺃﻻ ﻭﻫﻰ ‪:‬‬
‫‪ - ١‬ﺗﺄﺳﻴﺲ ﲨﻌﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻻﺟﺘﻤﺎﻋﻴﲔ ﺍﳌﺴﻠﻤﲔ ﺑﺎﻟﻮﻻﻳﺎﺕ ﺍﳌﺘﺤﺪﺓ ﺍﻷﻣﺮﻳﻜﻴﺔ ﰲ ﻋﺎﻡ ‪١٣٩٢‬ﻫــ‪-‬‬
‫‪١٩٧٢‬ﻡ‪ ،‬ﺗﻠﻚ ﺍﳉﻤﻌﻴﺔ ﺍﻟﱵ ﺟﺪ‪‬ﺕ ﰲ ﺍﻟﺒﺤﺚ ﻋﻦ ﺳﺒﻞ ﺍﻹﺻﻼﺡ ﻣﻦ ﻣﻨﻄﻠﻘﺎﺕ ﻓﻜﺮﻳﺔ ﻭﲣﺼﺼﻴﺔ‬
‫ﻭﻋﻠﻤﻴﺔ ﺃﺻﻴﻠﺔ‪ ،‬ﻛﻤﺎ ﻗﺎﺩﺕ ﺍﳉﻬﻮﺩ ﺍﻟﺮﺍﺋﺪﺓ ﺍﻟﱵ ﺑﺬﻟﺖ ﰲ ﻫﺬﺍ ﺍﻻﲡﺎﻩ ﻭﺍﻟـﱵ ﻇﻬـﺮﺕ ﲦﺎﺭﻫـﺎ ﰲ‬
‫ﺍﻟﺘﻄﻮﺭﺍﺕ ﺍﻟﺘﺎﻟﻴﺔ‪.‬‬
‫‪ - ٢‬ﺍﻧﻌﻘﺎﺩ ﺍﳌﺆﲤﺮ ﺍﻟﻌﺎﳌﻲ ﺍﻷﻭﻝ ﻟﻠﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ )ﺑﺪﻋﻮﺓ ﻣﻦ ﺟﺎﻣﻌﺔ ﺍﳌﻠﻚ ﻋﺒﺪ ﺍﻟﻌﺰﻳـﺰ‬
‫ﲜﺪﺓ( ﻋﺎﻡ ‪١٣٩٧‬ﻫـ‪١٩٧٧ -‬ﻡ ﻭﺍﻟﺬﻱ ﺣﻀﺮﻩ ﺭﻫﻂ ﻛﺒﲑ ﻣﻦ ﻗﻴﺎﺩﺍﺕ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﻌﺎﻡ ﻭﺍﻟﻌـﺎﱄ ﰲ‬
‫ﳐﺘﻠﻒ ﺩﻭﻝ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﺍﻟﺬﻱ ﺗﻀﻤﻨﺖ ﲝﻮﺛﻪ ﻭﻣﻨﺎﻗﺸﺎﺗﻪ ﻧﻈﺮﺓ ﻧﻘﺪﻳﺔ ﺭﺻﻴﻨﺔ ﻟﻨﻈﺮﻳﺎﺕ ﺍﻟﻌﻠﻮﻡ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻟﻐﺮﺑﻴﺔ ﻭﻣﻨﺎﻫﺠﻬﺎ‪ ،‬ﰒ ﺍﻧﺘﻬﺖ ﻣﺪﺍﻭﻻﺗﻪ ﺇﱃ ﺍﻟﺪﻋﻮﺓ ﻭﺑﺼﻮﺭﺓ ﻭﺍﺿﺤﺔ ﲤﺎﻣﺎ ﺇﱃ ﻣﻌﺎﳉـﺔ‬
‫ﻫﺬﻩ ﺍﻟﻌﻠﻮﻡ )ﻭﻏﲑﻫﺎ( ﻣﻦ "ﻭﺟﻬﺔ ﺍﻟﻨﻈﺮ ﺍﻹﺳﻼﻣﻴﺔ" )ﺍﻟﻔﺎﺭﻭﻗﻲ ﻭﻧﺼﻴﻒ‪.(١٩٨٤ ،‬‬
‫‪ - ٣‬ﺍﻧﻌﻘﺎﺩ ﺍﻟﻨﺪﻭﺓ ﺍﻟﻌﺎﳌﻴﺔ ﺍﻷﻭﱃ ﻟﻠﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ ﰲ ﻟﻮﺟﺎﻧﻮ ﺑﺴﻮﻳﺴﺮﺍ ﻋﺎﻡ ‪١٣٩٧‬ﻫــ‪١٩٧٧ -‬ﻡ‬
‫ﻭﺍﻟﱵ ﺍﻧﺘﻬﺖ ﺇﱃ ﺍﻟﺪﻋﻮﺓ ﻹﻧﺸﺎﺀ "ﺍﳌﻌﻬﺪ ﺍﻟﻌﺎﳌﻲ ﻟﻠﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ" ﻟﻘﻴﺎﺩﺓ ﺟﻬﻮﺩ "ﺇﺳﻼﻣﻴﺔ ﺍﳌﻌﺮﻓـﺔ"‬
‫ﺍﻟﱵ ﻛﺎﻧﺖ ﻗﺪ ﺗﺒﻠﻮﺭﺕ ﺑﲔ ﺍﳌﺸﺎﺭﻛﲔ ﻣﻦ ﻛﺒﺎﺭ ﺍﻟﻘﻴﺎﺩﺍﺕ ﺍﻟﻔﻜﺮﻳﺔ ﻣﻦ ﳐﺘﻠـﻒ ﺃﺭﺟـﺎﺀ ﺍﻟﻌـﺎﱂ‬
‫ﺍﻹﺳﻼﻣﻲ ﻋﻠﻰ ﺃﳘﻴﺔ ﺗﻠﻚ ﺍﳉﻬﻮﺩ ﻭﻋﻠﻰ ﺃﺻﺎﻟﺔ ﻓﻜﺮﺓ ﺇﺳﻼﻣﻴﺔ ﺍﳌﻌﺮﻓﺔ‪.‬‬
‫‪ - ٤‬ﺇﻧﺸﺎﺀ ﺍﳌﻌﻬﺪ ﺍﻟﻌﺎﳌﻲ ﻟﻠﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ ﰲ ﺍﻟﻮﻻﻳﺎﺕ ﺍﳌﺘﺤﺪﺓ ﺍﻷﻣﺮﻳﻜﻴﺔ ﻋﺎﻡ ‪١٤٠١‬ﻫـ‪١٩٨١ -‬ﻡ‪،‬‬
‫ﺣﻴﺚ ﺗﺄﺳﺲ ﺍﳌﻌﻬﺪ ﻗﺎﻧﻮﻧﺎ ﻭﺇﻥ ﱂ ﻳﺒﺪﺃ ﻓﺘﺢ ﻣﻜﺎﺗﺒﻪ ﺍﻟﺪﺍﺋﻤﺔ ﻟﻠﻌﻤـﻞ ﺇﻻ ﰲ ﻋـﺎﻡ ‪١٤٠٤‬ﻫــ‪-‬‬
‫‪١٩٨٤‬ﻡ‪ ،‬ﻭﺍﻟﺬﻱ ﺗﻮﱄ ﻣﻨﺬ ﺫﻟﻚ ﺍﳊﲔ ﻗﻴﺎﺩﺓ ﺟﻬﻮﺩ ﺇﺳﻼﻣﻴﺔ ﺍﳌﻌﺮﻓﺔ ﺑﺎﻟﺘﻨﺴﻴﻖ ﻣﻊ ﻣﺆﺳﺴﺎﺕ ﺍﻟﺘﻌﻠﻴﻢ‬
‫ﺍﻟﻌﺎﱄ ﻭﻣﺮﺍﻛﺰ ﺍﻟﺒﺤﻮﺙ ﰲ ﳐﺘﻠﻒ ﻣﻨﺎﻃﻖ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪.‬‬
‫‪ - ٥‬ﺍﻟﻠﻘﺎﺀ ﺍﻟﻌﺎﳌﻲ ﺍﻟﺜﺎﱐ ﺍﻟﺬﻱ ﻋﺮﻑ "ﺑﻨﺪﻭﺓ ﺇﺳﻼﻣﻴﺔ ﺍﳌﻌﺮﻓﺔ" ﰲ ﺇﺳـﻼﻡ ﺁﺑـﺎﺩ‪ -‬ﺑﺎﻛﺴـﺘﺎﻥ ﻋـﺎﻡ‬
‫‪١٤٠٢‬ﻫـ‪١٩٨٢ -‬ﻡ ﻭﺍﻟﺬﻱ ﺃﺳﻔﺮﺕ ﲝﻮﺛﻪ ﻭﻣﺪﺍﻭﻻﺗﻪ ﻋﻦ ﺍﻻﺗﻔﺎﻕ ﻋﻠﻲ "ﺧﻄﺔ ﺍﻟﻌﻤﻞ" ﺍﻟﱵ‬
‫ﻧﺸﺮﺕ ﰲ ﻛﺘﻴﺐ ﻫﺎﻡ ﺑﺎﻟﻠﻐﺔ ﺍﻹﳒﻠﻴﺰﻳﺔ ﺑﻌﻨﻮﺍﻥ "ﺃﺳﻠﻤﺔ ﺍﳌﻌﺮﻓﺔ" )‪.(Al-Faruqi, 1982‬‬

‫‪-١٦-‬‬
‫‪ - ٦‬ﻧﺸﺮ ﺍﻟﺘﺮﲨﺔ ﺍﻟﻌﺮﺑﻴﺔ ﳌﻘﺎﻝ "ﺃﺳﻠﻤﺔ ﺍﳌﻌﺮﻓﺔ" ﻟﻠﺪﻛﺘﻮﺭ ﺇﲰﺎﻋﻴﻞ ﺍﻟﻔﺎﺭﻭﻗﻲ )ﻭﺍﻟـﺬﻱ ﻛـﺎﻥ ﺃﺣـﺪ‬
‫ﺍﻟﺒﺤﻮﺙ ﺍﳌﻘﺪﻣﺔ ﳌﺆﲤﺮ ﺇﺳﻼﻡ ﺁﺑﺎﺩ( ﰲ ﳎﻠﺔ ﺍﳌﺴﻠﻢ ﺍﳌﻌﺎﺻﺮ ﻋﺎﻡ ‪١٤٠٢‬ﻫـ‪١٩٨٢-‬ﻡ )ﺍﻟﻔـﺎﺭﻭﻗﻲ‪،‬‬
‫‪ (١٩٨٢‬ﻭﺍﻟﺬﻱ ﻛﺎﻥ ﻟﻪ ﺻﺪﺍﻩ ﺍﻟﻮﺍﺳﻊ ﻟﺪﻯ ﺍﻟﻜﺜﲑﻳﻦ ﻣﻦ ﺍﳌﺸﺘﻐﻠﲔ ﺑﺎﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﰲ ﺍﻟﻌـﺎﱂ‬
‫ﺍﻟﻌﺮﰊ‪ ،‬ﳌﺎ ﲤﻴﺰ ﺑﻪ ﺫﻟﻚ ﺍﳌﻘﺎﻝ ﻣﻦ ﻭﺿﻮﺡ ﰲ ﺍﻟﺮﺅﻳﺔ ﻭﻋﻤﻖ ﰲ ﺍﻟﺒﺼـﲑﺓ‪ ،‬ﺷـﻌﺮ ﻣﻌـﻪ ﺃﻭﻟﺌـﻚ‬
‫ﺍﳌﺘﺨﺼﺼﻮﻥ ﺃﻥ ﻫﺬﺍ ﺍﻟﻔﻜﺮ ﻳﻌﱪ ﺑﺼﺪﻕ ﻋﻤﺎ ﺗﻜﻨﻪ ﺿﻤﺎﺋﺮﻫﻢ‪ ،‬ﻭﻋﻤﺎ ﻛﺎﻧﻮﺍ ﻳﺘﺸﻮﻓﻮﻥ ﻟﻠﺘﻮﺻﻞ ﺇﻟﻴـﻪ‬
‫ﻋﻠﻰ ﻣﺪﺍﺭ ﺍﻟﺴﻨﲔ‪.‬‬
‫‪ - ٧‬ﻧﺸﺮ ﻛﺘﺎﺏ "ﺇﺳﻼﻣﻴﺔ ﺍﳌﻌﺮﻓﺔ ‪ :‬ﺍﳌﺒﺎﺩﺉ ﺍﻟﻌﺎﻣﺔ‪ -‬ﺧﻄﺔ ﺍﻟﻌﻤﻞ‪ -‬ﺍﻹﳒﺎﺯﺍﺕ" ﺍﻟﺬﻱ ﻛﺎﻥ ﺍﻟـﺪﻛﺘﻮﺭ‬
‫ﺇﲰﺎﻋﻴﻞ ﺍﻟﻔﺎﺭﻭﻗﻲ ﻳﺮﲪﻪ ﺍﷲ ﻗﺪ ﺃﻋﺪ ﻣﺎﺩﺗﻪ ﻭﻗﺎﻡ ﺑﺘﺤﺮﻳﺮﻫﺎ ﺑﺎﻟﻠﻐﺔ ﺍﻹﳒﻠﻴﺰﻳﺔ‪ ،‬ﰒ ﺃﻋﺎﺩ ﺩ‪ .‬ﻋﺒﺪ ﺍﳊﻤﻴﺪ‬
‫ﺃﺑﻮ ﺳﻠﻴﻤﺎﻥ ﲢﺮﻳﺮ ﺍﻟﻜﺘﺎﺏ ﻣﻊ ﺇﺿﺎﻓﺎﺕ ﻋﺪﻳﺪﺓ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴـﺔ ﰲ ﻋـﺎﻡ ‪١٤٠٦‬ﻫــ‪١٩٨٦ -‬ﻡ‪،‬‬
‫ﻭﺍﻟﺬﻱ ﺍﻋﺘﱪﻩ ﺍﻟﺒﻌﺾ ﲟﺜﺎﺑﺔ ﺩﺳﺘﻮﺭ ﻟﻠﻌﻤﻞ ﻣﻨﺬ ﺫﻟﻚ ﺍﻟﻮﻗﺖ‪.‬‬
‫ﻭﻣﻦ ﺍﻟﻮﺍﺿﺢ ﺃﻥ ﻋﺎﻡ ‪١٤٠٢/١٤٠١‬ﻫـ ﺍﳌﻮﺍﻓﻖ ‪١٩٨٢-١٩٨١‬ﻡ ﻳﺒﺪﻭ ﻛﻮﺍﺳﻄﺔ ﺍﻟﻌﻘﺪ ﺑـﲔ‬
‫ﻫﺬﻩ ﺍﳌﻌﺎﱂ ﺍﻟﺒﺎﺭﺯﺓ ﻋﻠﻰ ﻃﺮﻳﻖ ﺟﻬﻮﺩ ﺃﺳﻠﻤﺔ ﺍﳌﻌﺮﻓﺔ ﺑﺼﻔﺔ ﻋﺎﻣﺔ ﻭﺃﺳﻠﻤﺔ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺑﺼﻔﺔ ﺧﺎﺻﺔ‪،‬‬
‫ﳑﺎ ﳝﻜﻦ ﻣﻌﻪ ﺍﻋﺘﺒﺎﺭ ﺑﺪﺍﻳﺔ ﺍﻟﻘﺮﻥ ﺍﳍﺠﺮﻱ ﺍﳋﺎﻣﺲ ﻋﺸﺮ )ﺑﺪﺍﻳﺔ ﺍﻟﻌﻘﺪ ﺍﻟﺘﺎﺳﻊ ﺍﳌـﻴﻼﺩﻱ( ﲟﺜﺎﺑـﺔ ﺍﻟﺘـﺎﺭﻳﺦ‬
‫ﺍﳊﻘﻴﻘﻲ ﻟﺒﺪﺀ ﻫﺬﻩ ﺍﳊﺮﻛﺔ ﰲ ﺻﻮﺭ‪‬ﺎ ﺍﻟﻨﺎﺿﺠﺔ ﻣﻦ ﺣﻴﺚ ﻭﺿﻮﺡ ﺃﺑﻌﺎﺩﻫﺎ ﻭﺑﺪﺀ ﺍﻧﺘﺸﺎﺭﻫﺎ ﻋﻠـﻰ ﻧﻄـﺎﻕ‬
‫ﻭﺍﺳﻊ‪.‬‬
‫ﻭﻟﻘﺪ ﺗﻮﺍﺯﻯ ﻣﻊ ﻫﺬﻩ ﺍﻟﺘﻄﻮﺭﺍﺕ ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ﻭﰲ ﳐﺘﻠﻒ ﺃﺭﺟﺎﺀ ﺍﻟﻌـﺎﱂ ﺍﻹﺳـﻼﻣﻲ ﺷـﻌﻮﺭ‬
‫ﺍﳉﺎﻣﻌﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﱵ ﺗﻀﻢ ﻛﻠﻴﺎﺕ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺃﻭ ﺃﻗﺴﺎﻣﺎ ﻟﻔﺮﻭﻋﻬﺎ ﺑﺄﻧﻪ ﻟﻴﺲ ﻣﻦ ﺍﳌﻘﺒﻮﻝ ﺃﻥ ﻳﺘﻢ‬
‫ﰲ ﺇﻃﺎﺭ ﺗﻠﻚ ﺍﻟﻜﻠﻴﺎﺕ ﻭﺍﻷﻗﺴﺎﻡ ﻧﻘﻞ ﻧﻈﺮﻳﺎﺕ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ -‬ﺍﳌﻨﻄﻠﻘﺔ ﰲ ﲨﻠﺘﻬﺎ ﻣﻦ ﺗﺼﻮﺭﺍﺕ ﻣﺎﺩﻳﺔ‬
‫ﺃﻭ ﺇﳊﺎﺩﻳﺔ ﺻﺎﺭﺧﺔ‪ -‬ﻭﺗﺪﺭﻳﺴﻬﺎ ﻟﻄﻼ‪‬ﺎ ﺩﻭﻥ ﺇﺧﻀﺎﻋﻬﺎ ﻟﻠﺘﻤﺤﻴﺺ ﻭﺍﻟﻨﻘﺪ ﺍﻟﺼﺎﺭﻡ‪ ،‬ﺧﺼﻮﺻﺎ ﻭﺃﻥ ﺍﳍـﺪﻑ‬
‫ﻣﻦ ﺇﻧﺸﺎﺀ ﺗﻠﻚ ﺍﻟﻜﻠﻴﺎﺕ ﻭﺍﻷﻗﺴﺎﻡ ﰲ ﺟﺎﻣﻌﺎﺕ ﺇﺳﻼﻣﻴﺔ ﻛﺎﻥ ﺇﺻﻼﺡ ﺗﻮﺟﻬﺎﺕ ﺗﻠﻚ ﺍﻟﺘﺨﺼﺼﺎﺕ‪ ،‬ﻓﺒﺪﺃﺕ‬
‫ﺗﻠﻚ ﺍﳉﺎﻣﻌﺎﺕ ﰲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﲜﻬﻮﺩ ﻧﺸﻄﺔ ﻟﺘﻨﻘﻴﺔ ﺍﳌﻮﺍﺩ ﻭﺍﳌﺮﺍﺟﻊ ﺍﻟﱵ ﺗﺪﺭ‪‬ﺱ ﻓﻴﻬﺎ ﳑﺎ ﳜـﺎﻟﻒ ﺍﻟﺘﺼـﻮﺭ‬
‫ﺍﻹﺳﻼﻣﻲ ﳐﺎﻟﻔﺔ ﻭﺍﺿﺤﺔ‪ ،‬ﰒ ﺍﻧﺘﻬﺖ ﺇﱃ ﺗﺒﲏ ﺳﻴﺎﺳﺎﺕ ﻭﺍﺿﺤﺔ ﺗﺴﺘﻬﺪﻑ ﺑﺬﻝ ﺟﻬﻮﺩ ﻣﺆﺳﺴﻴﺔ ﻣﻨﻈﻤـﺔ‬
‫ﻟﺘﺤﻘﻴﻖ "ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ" ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﻫﻮ ﺍﺻﻄﻼﺡ ﰎ ﺻﻜﻪ ﰲ ﺗﻠﻚ ﺍﳉﺎﻣﻌﺎﺕ‪ -‬ﻭﺧﺼﻮﺻـﺎ‬
‫ﰲ ﺟﺎﻣﻌﺔ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺑﻦ ﺳﻌﻮﺩ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺑﺎﳌﻤﻠﻜﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ‪ -‬ﻛﺒﺪﻳﻞ ﻋﻦ ﺍﺻﻄﻼﺣﺎﺕ ﺍﻷﺳﻠﻤﺔ‬
‫ﺃﻭ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺗﺄﻛﻴﺪﺍ ﻋﻠﻰ ﺍﻟﻌﻮﺩﺓ ﺇﱄ ﺍﻷﺻﻮﻝ ﻭﲣﻔﻴﻔﺎ ﳌﺎ ﻗﺪ ﻳ‪‬ﺘﻮﻫﻢ ﻣﻦ ﺍﻫﺘﻤﺎﻡ ﺯﺍﺋﺪ ﻭﻏﲑ ﻣﱪ‪‬ﺭ ﺑﺎﻻﻋﺘﻤﺎﺩ‬
‫ﻋﻠﻰ ﺍﳌﺼﺎﺩﺭ ﺍﻟﻐﺮﺑﻴﺔ‪.‬‬
‫ﰒ ﺇﻥ ﺍﳌﻌﻬﺪ ﺍﻟﻌﺎﳌﻲ ﻟﻠﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ ﻭﺍﲢﺎﺩ ﺍﳉﺎﻣﻌﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺍﳉﺎﻣﻌـﺎﺕ ﺍﻷﻋﻀـﺎﺀ ﻓﻴـﻪ‬
‫ﻭﺧﺼﻮﺻﺎ ﺟﺎﻣﻌﺔ ﺍﻷﺯﻫﺮ ﻭﺟﺎﻣﻌﺔ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺑﻦ ﺳﻌﻮﺩ ﺍﻹﺳﻼﻣﻴﺔ ﻗﺪ ﺍﻫﺘﻤﻮﺍ ﺑﺘﻨﻈﻴﻢ ﻋﺪﺩ ﻣﻦ ﺍﳌـﺆﲤﺮﺍﺕ‬

‫‪-١٧-‬‬
‫ﻭﺍﻟﻨﺪﻭﺍﺕ ﻭﻗﺎﻣﻮﺍ ﺑﻄﺒﺎﻋﺔ ﻋﺪﺩ ﻣﻦ ﺍﻟﻜﺘﺐ ﻭﺍﻟﺒﺤﻮﺙ ﻭﺍﳌﻘﺎﻻﺕ ﺍﻟﱵ ﺃﺳﻬﻤﺖ ﰲ ﺇﻳﺼﺎﻝ ﺍﻟﻔﻜﺮﺓ ﺇﱃ ﺃﻋﺪﺍﺩ‬
‫ﺃﻭﺳﻊ ﻭﺃﻭﺳﻊ ﻣﻦ ﺍﳌﺸﺘﻐﻠﲔ ﺑﺎﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺑﻔﻀﻞ ﺍﷲ‪.‬‬
‫ﺃﻣﺎ ﳎﻠﺔ ﺍﳌﺴﻠﻢ ﺍﳌﻌﺎﺻﺮ ﻓﻘﺪ ﻗﺎﻣﺖ ﺃﻳﻀﺎ ﺑﺪﻭﺭ ﺭﺍﺋﺪ ﰲ ﻧﺸﺮ ﺍﳌﻘﺎﻻﺕ ﻭﺍﻟﺒﺤﻮﺙ ﺍﻟﱵ ﲣﺪﻡ ﻗﻀـﻴﺔ‬
‫ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ ﻭﲞﺎﺻﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻣﻨﻬﺎ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ .‬ﻛﻤﺎ ﻗﺎﻣﺖ ﺍ‪‬ﻠﺔ ﺍﻷﻣﺮﻳﻜﻴـﺔ ﻟﻠﻌﻠـﻮﻡ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺍﻟﻮﻻﻳﺎﺕ ﺍﳌﺘﺤﺪﺓ ﺍﻷﻣﺮﻳﻜﻴﺔ ﺑﻨﻔﺲ ﺍﻟﺪﻭﺭ ﺑﺎﻟﻠﻐﺔ ﺍﻹﳒﻠﻴﺰﻳﺔ‪ ،‬ﳑﺎ ﺃﺩﻯ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﺇﱃ‬
‫ﺗﺒﲏ ﺍﻟﻘﻀﻴﺔ ﻣﻦ ﺟﺎﻧﺐ ﺃﻋﺪﺍﺩ ﻻ ﺣﺼﺮ ﳍﺎ ﻣﻦ ﺍﻷﻓﺮﺍﺩ ﺍﳌﺸﺘﻐﻠﲔ ﺑﺎﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﰲ ﻛـﻞ ﺍﳉﺎﻣﻌـﺎﺕ‬
‫ﺍﻟﻌﺮﺑﻴﺔ ﻭﰲ ﻏﲑﻫﺎ ﻣﻦ ﺟﺎﻣﻌﺎﺕ ﺍﻟﺪﻭﻝ ﺍﻹﺳﻼﻣﻴﺔ ﺗﻘﺮﻳﺒﺎ ﺣﱴ ﺗﻠﻚ ﺍﳉﺎﻣﻌﺎﺕ ﺍﻟﱵ ﱂ ﺗﺘﱭ ﺍﻟﻔﻜﺮﺓ ﺑﺸـﻜﻞ‬
‫ﻣﺆﺳﺴﻲ ﺑﻌﺪ‪.‬‬

‫ﺗﻌﻘﻴــﺐ ‪:‬‬
‫ﰲ ﺿﻮﺀ ﻫﺬﻩ ﺍﻟﻌﺠﺎﻟﺔ ﻓﺈﻧﻪ ﻗﺪ ﻳﻜﻮﻥ ﻣﻦ ﺍﳌﻔﻴﺪ ﺃﻥ ﻧﺘﺬﻛﺮ ﻣﺎ ﻳﻠﻲ ‪:‬‬
‫‪ - ١‬ﺃﻥ ﺍﻟﺸﻌﻮﺭ ﺑﻮﺟﻮﺩ ﺗﻨﺎﻗﺾ ﺟﻮﻫﺮﻱ ﺑﲔ ﺍﻷﺳﺲ ﻭﺍﳌﺴﻠﹼﻤﺎﺕ ﺍﻟﱵ ﻗﺎﻣﺖ ﻋﻠﻴﻬـﺎ ﺩﻋـﺎﺋﻢ ﺍﻟﻌﻠـﻮﻡ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﳊﺪﻳﺜﺔ ﻭﺑﲔ ﺍﻷﺳﺲ ﻭﺍﳌﺴ‪‬ﻠﻤﺎﺕ ﺍﻟﱵ ﻳﻘﻮﻡ ﻋﻠﻴﻬﺎ ﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ ﻟﻺﻧﺴﺎﻥ ﻭﺍ‪‬ﺘﻤـﻊ‬
‫ﱂ ﻳﻜﻦ ﻭﻟﻴﺪ ﺍﻟﻴﻮﻡ ﺃﻭ ﺍﻷﻣﺲ ﺍﻟﻘﺮﻳﺐ‪ ،‬ﺫﻟﻚ ﺃﻥ ﺍﻟﻜﺜﲑﻳﻦ ﻣﻦ ﺍﳌﺸﺘﻐﻠﲔ ﺑﺎﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴـﺔ ﻣـﻦ‬
‫ﺍﳌﺴﻠﻤﲔ ﻗﺪ ﻛﺎﻧﻮﺍ ﺩﺍﺋﻤﺎ ﻭﺃﺑﺪﹰﺍ ﻳﺸﻌﺮﻭﻥ ﺑﻮﺟﻮﺩ ﻫﺬﺍ ﺍﻟﺘﻨﺎﻗﺾ ﻣﻨﺬ ﺍﻟﺒﺪﺍﻳﺎﺕ ﺍﻷﻭﱃ ﻟﺘﺒﲎ ﻫﺬﻩ ﺍﻟﻌﻠﻮﻡ‬
‫ﺍﳊﺪﻳﺜﺔ ﰲ ﳐﺘﻠﻒ ﺑﻠﺪﺍﻥ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪.‬‬
‫ﺽ ﳍﺎ ﻗﺪ ﺍﺧﺘﻠﻔﺖ ﻣﻦ ﺷﺨﺺ ﺇﱃ ﺁﺧﺮ‬ ‫‪ - ٢‬ﺃﻥ ﺩﺭﺟﺔ ﺍﻟﺸﻌﻮﺭ ﺑﺎﳌﺸﻜﻠﺔ‪ ،‬ﻭﺍﻷﻣﻞ ﰲ ﺍﻟﺘﻮﺻ‪‬ﻞ ﺇﱃ ﺣﻞ ﻣ‪ ‬ﺮ ِ‬
‫ﻭﻣﻦ ﻓﺘﺮﺓ ﺇﱃ ﺃﺧﺮﻯ‪ ،‬ﻭﻟﻜﻦ ﺍﳌﺘﺨﺼﺼﲔ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻣﻦ ﺍﳌﺴـﻠﻤﲔ ﱂ ﻳﻌـﺪﻣﻮﺍ ﰲ ﺃﻱ‬
‫ﻭﻗﺖ ﺃﻥ ﳚﺪﻭﺍ ﺑﲔ ﺻﻔﻮﻓﻬﻢ ﻣﻦ ﻳﺒﺬﻟﻮﻥ ﻗﺼﺎﺭﻯ ﺟﻬﻮﺩﻫﻢ‪ -‬ﲝﺴﺐ ﺍﳌﺮﺣﻠﺔ‪ -‬ﶈﺎﻭﻟـﺔ ﻣﻮﺍﺟﻬـﺔ‬
‫ﺍﳌﺸﻜﻠﺔ‪ ،‬ﻭﻟﻜﻦ ﻫﺬﻩ ﺍﳉﻬﻮﺩ ﻗﺪ ﺟﺎﺀﺕ ﰲ ﺍﳌﺎﺿﻲ ﻓﺮﺩﻳﺔ ﰲ ﺍﻟﻐﺎﻟﺐ‪ ،‬ﻛﻤﺎ ﺃ‪‬ﺎ ﻛﺎﻧـﺖ ﰲ ﻣﻌﻈـﻢ‬
‫ﺍﻷﺣﻴﺎﻥ ﻣﺸﻮﺑﺔ ﺑﺎﳊﺬﺭ ﺍﻟﺸﺪﻳﺪ ﲣﻮﻓﺎ ﻣﻦ ﳐﺎﻟﻔﺔ "ﺍﻷﺻﻮﻝ ﺍﻟﻌﻠﻤﻴﺔ" ﺍﳌﺘﻌﺎﺭﻑ ﻋﻠﻴﻬﺎ ﰲ ﳏﻴﻂ ﺗﻠـﻚ‬
‫ﺍﻟﻌﻠﻮﻡ "ﺍﳊﺪﻳﺜﺔ" ‪ ..‬ﺧﺼﻮﺻﹰﺎ ﻭﺃﻥ ﻫﺬﻩ ﺍﻟﻌﻠﻮﻡ ﻗﺪ ﺟﺎﺀﺗﻨﺎ ﻭﺍﻋﺪﺓ ﺑﺘﺤﻘﻴﻖ ﺍﻹﺻﻼﺡ ﻭﺍﻟﺘﺠﺪﻳﺪ ﻣـﻦ‬
‫ﺧﻼﻝ "ﺗﻄﺒﻴﻖ ﺍﻟﻌﻠﻢ"‪ ،‬ﻓﺘﻌﻠﻘﺖ ‪‬ﺎ ﺁﻣﺎﻝ ﺍﻟﻜﺜﲑﻳﻦ ﻣﻦ ﺍﻟﺮﺍﻏﺒﲔ ﰲ ﺍﻹﺻﻼﺡ‪.‬‬
‫‪ - ٣‬ﺃﻥ ﺍﻟﺘﻘﺪﻡ ﺍﳍﺎﺋﻞ ﰲ ﳏﻴﻂ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻄﺒﻴﻌﻴﺔ ﻣﻨﺬ ﻣﻄﺎﻟﻊ ﺍﻟﻘـﺮﻥ ﺍﻟﻌﺸـﺮﻳﻦ‪ ،‬ﰒ ﺍﻟﺘﻘﻠﺒـﺎﺕ ﺍﻟﺴﻴﺎﺳـﻴﺔ‬
‫ﻭﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻟﱵ ﺷﻬﺪ‪‬ﺎ ﺍﻟﺪﻭﻝ ﺍﳌﺘﻘﺪﻣﺔ ﺻﻨﺎﻋﻴﺎ ﺣﻮﻝ ﻣﻨﺘﺼﻒ ﻫﺬﺍ ﺍﻟﻘـﺮﻥ‪ ،‬ﰒ ﻣـﺎ‬
‫ﺍﻧﻌﻜﺲ ﻣﻨﻬﺎ ﻣﻦ ﺗﻄﻮﺭﺍﺕ ﻋﻠﻰ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ … ﻛﻞ ﻫﺬﻩ ﺍﻷﺣﺪﺍﺙ ﻗﺪ ﺃﺩﺕ ﺇﱃ ﺇﺯﺍﻟﺔ ﺍﻟﻜـﺜﲑ‬
‫ﻣﻦ ﺍﻟﻘﻴﻮﺩ ﻭﺍﻟﺘﺤﻔﻈﺎﺕ ﺍﻟﱵ ﻛﺎﻧﺖ ﻗﺪ ﻛﺒ‪‬ﻠﺖ ﺍﻟﻌﻘﻞ ﺍﳌﺴﻠﻢ ﰲ ﺍﳌﺎﺿﻲ‪ ،‬ﻭﻓﺘﺤﺖ ﺍﻟﺒﺎﺏ ﻭﺍﺳﻌﺎ ﺃﻣﺎﻡ‬

‫‪-١٨-‬‬
‫ﻋﻤﻠﻴﺔ ﺇﻋﺎﺩﺓ ﻧﻈﺮ ﺷﺎﻣﻠﺔ ﰲ ﺍﳌﺴﻠﻤﺎﺕ ﺍﻟﻮﺟﻮﺩﻳﺔ "ﺍﻷﻧﻄﻮﻟﻮﺟﻴـﺔ" ﻭﺍﳌﻌﺮﻓﻴـﺔ "ﺍﻹﺑﺴـﺘﻤﻮﻟﻮﺟﻴﺔ"‬
‫ﻭﺍﳌﻨﻬﺠﻴﺔ "ﺍﳌﻴﺜﻮﺩﻭﻟﻮﺟﻴﺔ" ﺍﻟﱵ ﺟﺎﺀﺗﻨﺎ ﺿﻤﻦ ﺗﺮﺍﺙ ﺍﻟﻌﻠﻢ ﺍﳊﺪﻳﺚ ﻋﺎﻣﺔ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺧﺎﺻﺔ‪.‬‬
‫‪ - ٤‬ﺃﻧﻪ ﻗﺪ ﺗﺮﺗﺐ ﻋﻠﻰ ﻋﻤﻠﻴﺔ ﺍﳌﺮﺍﺟﻌﺔ ﺍﳉﺬﺭﻳﺔ ﺍﻟﻮﺍﺛﻘﺔ ﺗﻠﻚ ﺑﺰﻭﻍ ﻓﺠﺮ ﻓﻜﺮﺓ "ﺃﺳﻠﻤﺔ ﺍﳌﻌﺮﻓﺔ" ﻭﺃﺳـﻠﻤﺔ‬
‫ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺑﺎﻋﺘﺒﺎﺭﻫﺎ ﲤﺜﻞ ﺍﻻﺳﺘﺠﺎﺑﺔ ﺍﻷﺻﻴﻠﺔ ﻭﺍﳊﻞ ﺍﻟﻨـﺎﺟﺢ ﺍﻹﳚـﺎﰊ ﻷﺯﻣـﺔ ﺍﻟﻌﻠـﻮﻡ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻣﻦ ﺧﻼﻝ ﺍﻟﺘﻜﺎﻣﻞ ﺍﻟﺒﻨ‪‬ﺎﺀ ﺑﲔ ﺍﻟﻮﺣﻲ ﻭﺍﻟﻌﻘﻞ ﻭﺍﳊﻮﺍﺱ ﻛﻤﺼﺎﺩﺭ ﻟﻠﻤﻌﺮﻓـﺔ ﰲ ﺍﻟﻌﻠـﻮﻡ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪.‬‬
‫‪ - ٥‬ﻭﰲ ﺇﻃﺎﺭ ﻣﺎ ﺳﺒﻖ ﻳﺘﻀﺢ ﻟﻨﺎ ﲜﻼﺀ ﺃﻥ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﰲ ﺍﻟﺼﻔﺤﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ ﻣـﻦ ﺃﲰـﺎﺀ ﺍﻷﺷـﺨﺎﺹ‬
‫ﻭﺍﳌﺆﺳﺴﺎﺕ ﻭﺍﳌﻨﺎﺳﺒﺎﺕ ﻋﻨﺪ ﺍﻟﺘﺄﺭﻳﺦ ﺍﻟﻘﺮﻳﺐ ﳊﺮﻛﺔ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴـﺔ ﺇﳕـﺎ‬
‫ﻳﺸﲑ ﰲ ﺍﳊﻘﻴﻘﺔ ﻓﻘﻂ ﺇﱃ ﺍﻟﻄﻮﺭ ﺍﻷﺧﲑ ﻣﻦ ﺃﻃﻮﺍﺭ ﺍﻟﺒﺤﺚ ﻋﻦ ﺣﻞ ﻳﻌﻴﺪ ﺍﻟﺘﻮﺍﻓﻖ ﺑـﲔ ﲝـﻮﺙ‬
‫ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺑﲔ ﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﺫﻟﻚ ﺇﺫ ﻳﺸﲑ ﺇﱃ ﺟﻬﻮﺩ ﺭﻭﺍﺩ ﻣﻦ ﻃﻼﺋﻊ ﺍﻷﻣـﺔ ﰲ‬
‫ﺍﻟﻌﻘﺪﻳﻦ ﺍﳌﺎﺿﻴﲔ ﺃﺭﺍﺩ ﺍﷲ ﺃﻥ ﻳﺘﻮﺍﺟﺪﻭﺍ ﻋﻠﻰ ﺍﻟﺜﻐﻮﺭ ﻋﻨﺪﻣﺎ ﺁﻥ ﺃﻭﺍﻥ ﺍﳋﲑ‪ ،‬ﻭﻣﻌﲏ ﺫﻟﻚ ﺃﻥ ﻫﺆﻻﺀ ﺇﳕﺎ‬
‫ﻫﻢ "ﻃﻼﺋﻊ" ﲟﻌﲎ ﺍﻟﻜﻠﻤﺔ ﻻ ﻳﺰﻳﺪ ﻭﻻ ﻳﻨﻘﺺ‪ ،‬ﺃﻣﺎ ﻣﻌﺮﻛﺔ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴـﺔ‬
‫ﻭﻣﻬﺎﻡ ﺍﻟﺒﻨﺎﺀ ﻓﺈ‪‬ﺎ ﺗﺒﻘﻲ ﺩﻭﻥ ﺷﻚ ﻣﺴﺆﻭﻟﻴﺔ "ﺟﻴﻮﺵ" ﺍﳌﺘﺨﺼﺼﲔ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﰲ ﺍﻟﻌـﺎﱂ‬
‫ﺍﻹﺳﻼﻣﻲ ﻛﻠﻪ ﺑﻌﺪ ﺃﻥ ﺃﺿﺤﻲ ﻃﺮﻳﻖ ﺍﻹﺻﻼﺡ ﻭﺍﺿﺤﺎ ﺟﻠﻴﺎ ﺑﻔﻀﻞ ﺍﷲ ﰒ ﺑﻔﻀﻞ ﺟﻬﻮﺩ ﺃﻭﻟﺌـﻚ‬
‫ﺍﻟﺮﻭﺍﺩ‪.‬‬
‫‪ - ٦‬ﻭﺍﻟﻨﺘﻴﺠﺔ ﺍﻷﻭﱃ ﺍﻟﱵ ﺗﺘﺮﺗﺐ ﻋﻠﻰ ﺫﻟﻚ ﺃﻧﻪ ﻳﻜﻮﻥ ﻣﻦ ﺍﳋﻄﺄ ﺍﻟﺸﺪﻳﺪ ﺍﻟﻨﻈـﺮ ﺇﱃ ﻗﻀـﻴﺔ ﺍﻟﺘﺄﺻـﻴﻞ‬
‫ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻋﻠﻰ ﺃ‪‬ﺎ ﳎﺮﺩ ﻧﻈﺮﻳﺔ ﺿﻤﻦ ﻣﺎ ﺗﻐﺺ ﺑﻪ ﺍﻟﻌﻠـﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴـﺔ ﻣـﻦ‬
‫ﻧﻈﺮﻳﺎﺕ‪ ،‬ﺃﻭ ﻋﻠﻰ ﺃ‪‬ﺎ ﳎﺮﺩ ﺍﲡﺎﻩ ﻣﻌﲔ ﻣﻦ ﺍﻻﲡﺎﻫﺎﺕ ﻳﺘﺒﻨﺎﻫﺎ ﻋﺪﺩ ﳏﺪﻭﺩ ﻣﻦ ﺍﻷﻓﺮﺍﺩ ﺍﻟﻌﻠﻤـﻴﲔ ﺃﻭ‬
‫ﺍﳍﻴﺌﺎﺕ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﻨﻈﺮ ﺍﻟﺼﺤﻴﺢ ﻳﺘﻤﺜﻞ ﰲ ﺃﻥ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺇﳕﺎ ﻫﻮ ﺣﺼـﺎﺩ‬
‫ﺍﳋﲑ ﻟﻐﺮﺍﺱ ﺍﻟﻜﺜﲑﻳﻦ ﻣﻦ ﺍﻟﺮﻭﺍﺩ ﻋﻠﻰ ﻣﺪﺍﺭ ﺍﻟﺴﻨﲔ ﺍﻟﻄﻮﺍﻝ‪ -‬ﺍﻟﻌﺠﺎﻑ ﻣﻨﻬﺎ ﻭﺍﻟﺴﻤﺎﻥ‪ -‬ﻣﻦ ﺟﻬـﻮﺩ‬
‫ﳐﻠﺼﺔ ﺑﺬﳍﺎ ﺃﻭﻟﺌﻚ ﺍﳌﺸﺘﻐﻠﻮﻥ ﺑﺎﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﰲ ﳐﺘﻠﻒ ﺃﺭﺟﺎﺀ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ "ﺃﻱ ﰲ ﳐﺘﻠﻒ‬
‫ﺃﺭﺟﺎﺀ ﺍﻟﻌﺎﱂ ﻛﻠﻪ ﰲ ﻭﺍﻗﻊ ﺍﻷﻣﺮ "ﻭﻟﻴﺲ ﺣﺼﻴﻠﺔ ﻻﺟﺘﻬﺎﺩ ﺃﺑﻨـﺎﺀ ﺍﻟﻌﺮﻭﺑـﺔ ﺃﻭ ﺍﻟﻨـﺎﻃﻘﲔ ﺑﺎﻟﻌﺮﺑﻴـﺔ‬
‫ﻭﺣﺪﻫﻢ‪.‬‬
‫‪ - ٧‬ﻭﺍﻟﻨﺘﻴﺠﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺍﻟﱵ ﺗﺘﺮﺗﺐ ﻋﻠﻰ ﺫﻟﻚ ﻫﻲ ﺃﻥ ﺍﻷﺟﻴﺎﻝ ﺍﳊﺎﻟﻴﺔ ﻣﻦ ﺍﳌﺸﺘﻐﻠﲔ ﺑـﺎﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴـﺔ‬
‫ﻳﺘﺤﻤﻠﻮﻥ ﺃﻣﺎﻡ ﺍﷲ ﰒ ﺃﻣﺎﻡ ﺿﻤﺎﺋﺮﻫﻢ ﺍﻟﻌﻠﻤﻴﺔ ﻣﺴﺆﻭﻟﻴﺔ ﺍﻟﻨﻬﻮﺽ ﺑﺎﺳﺘﻜﻤﺎﻝ ﺍﻟﻌﻤﻞ‪ -‬ﺑﻞ ﺃﻗﻮﻝ ﺑـﺪﺀ‬
‫ﺍﻟﻌﻤﻞ‪ -‬ﳉﻌﻞ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺣﻘﻴﻘﺔ ﻭﺍﻗﻌﺔ‪ ،‬ﺑﻞ ﺇﻧﻪ ﻟﻴﺲ ﻣﻦ ﺍﳌﺒﺎﻟﻐﺔ ﺍﻟﻘـﻮﻝ‬
‫ﺑﺄﻥ ﺍﳌﺴﺆﻭﻟﻴﺔ ﺃﻳﻀﺎ ﻭﺑﻨﻔﺲ ﺍﻟﻘﺪﺭ ﺗﻨﺘﻈﺮ ﻃﻼﺏ ﺍﳉﺎﻣﻌﺎﺕ ﺍﳊﺎﻟﻴﲔ ﺍﻟﺬﻳﻦ ﺍﳔﺮﻃﻮﺍ ﰲ ﺳﻠﻚ ﺩﺭﺍﺳـﺔ‬
‫ﲣﺼﺼﺎﺕ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺳﻮﺍﺀ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﻟﺪﺭﺟـﺔ ﺍﳉﺎﻣﻌﻴـﺔ ﺍﻷﻭﱃ ﺃﻭ ﻋﻠـﻰ ﻣﺴـﺘﻮﻯ‬

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‫ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻌﻠﻴﺎ‪ ،‬ﻓﻼ ﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﻭﺍﺿﺤﺎ ﺃﻥ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ -‬ﻛﻤﺎ ﺳﻨﺮﻯ‬
‫ﰲ ﺍﻟﺼﻔﺤﺎﺕ ﺍﻟﺘﺎﻟﻴﺔ‪ -‬ﻟﻴﺲ ﻣﺸﺮﻭﻋﺎ ﺧﲑﻳﺎ ﺍﺧﺘﻴﺎﺭﻳﺎ ﻳﻜﻔﻲ ﻓﻴﻪ ﺍﻟﺘﺄﻛﻴﺪ ﺍﳌﻌﻨﻮﻱ ﻭﺍﻟﺪﻋﺎﺀ ﻟﻠﻘـﺎﺋﻤﲔ‬
‫ﻋﻠﻴﻪ ﲞﲑ‪ ،‬ﻭﻟﻜﻨﻪ ﰲ ﺍﳊﻘﻴﻘﺔ ﻣﺸﺮﻭﻉ ﺑﻨﺎﺀ‪ -‬ﺃﻭ ﺇﻋﺎﺩﺓ ﺑﻨﺎﺀ‪ -‬ﻟﺼﺮﺡ ﻋﻠﻤﻲ ﻛﺒﲑ ﺗﻘﺎﻡ ﻓﻴﻪ ﻫﺬﻩ ﺍﻟﻌﻠﻮﻡ‬
‫ﻋﻠﻰ ﺃﺳﺲ ﻣﻨﻬﺠﻴﺔ ﺳﻠﻴﻤﺔ ﻭﺃﺻﻴﻠﺔ ﲡﻤﻊ ﺑﲔ ﻫ‪‬ﺪﻯ ﺍﻟﺴﻤﺎﺀ ﻭﺑﲔ ﺟﺪ ﺍﻟﺒﺸﺮ ﻭﺍﺟﺘﻬﺎﺩﻫﻢ ﰲ ﺧﺪﻣـﺔ‬
‫ﺍﻷﻣﺔ ﻭﺗﻄﻮﻳﺮ ﺃﺑﻨﻴﺘﻬﺎ ﻭﻣﺆﺳﺴﺎ‪‬ﺎ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﻭﺍﻟﺴﻴﺎﺳﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﺗﻠﻚ ﺃﻣﻮﺭ ﺗﺘﻄﻠﺐ ﻟﻌﻤـﺮﻱ‬
‫ﺗﻀﺎﻓﺮ ﺍﳉﻬﻮﺩ ﻭﺗﻮﺍﺻﻠﻬﺎ ﺑﲔ ﺍﻷﺟﻴﺎﻝ ﻟﺘﺆﰐ ﺃﻛﻠﻬﺎ ﺍﻟﻄﻴﺒﺔ ﰲ ﻛﻞ ﺣﲔ ﺑﺈﺫﻥ ﺭ‪‬ﺎ‪.‬‬

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@ ïãbrÛa@Ý–ÐÛa

|ÜĐ–½aë@âìèнa

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 ‫‪@ ïãbrÛa@Ý–ÐÛa‬‬
‫‪|ÜĐ–½aë@âìèнa‬‬

‫ﻟﻘﺪ ﻣﺮﺕ ﺍﳌﻨﺎﻗﺸﺎﺕ ﻭﺍﻟﻜﺘﺎﺑﺎﺕ ﺣﻮﻝ ﻣﻔﻬﻮﻡ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﻣﺎ ﺍﺭﺗـﺒﻂ‬
‫ﺑﺬﻟﻚ ﺍﳌﻔﻬﻮﻡ ﻣﻦ ﻣﺼﻄﻠﺤﺎﺕ ﺑﺜﻼﺙ ﻣﺮﺍﺣﻞ ﻣﺘﻤﺎﻳﺰﺓ ﻧﺴﺒﻴﺎ ﻭﺇﻥ ﺗﺪﺍﺧﻠﺖ ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ‪ ،‬ﺑﺪﺀﺍ ﻣـﻦ ﻣﺮﺣﻠـﺔ‬
‫ﺍﻟﺘﻌﺪﺩ ﻭﺍﻟﺘﻨﻮﻉ ﺍﻟﺸﺪﻳﺪ‪ ،‬ﻭﺍﻧﺘﻘﺎﻻ ﺇﱃ ﻣﺮﺣﻠﺔ ﺛﻨﺎﺋﻴﺔ ﺍﻟﺘﻮﺟﻪ‪ ،‬ﻭﺍﻧﺘﻬﺎﺀ ﲟﺮﺣﻠﺔ ﺍﻟﺘﺒﺎﺩﻝ ﻭﺍﻟﺘﻘـﺎﺭﺏ … ﺣﻴـﺚ‬
‫ﺍﺗﺴﻤﺖ ﺍﳌﺮﺣﻠﺔ ﺍﻷﻭﱃ ﻣﻨﻬﺎ ﺑﺎﻟﻌﻤﻮﻣﻴﺔ ﰲ ﺻﻴﺎﻏﺔ ﺍﳌﻔﻬﻮﻡ ﻭﰲ ﺍﻟﺘﻌﺮﻳﻒ ﺑﻪ‪ ،‬ﻭﺍﺭﺗﺒﻂ ‪‬ﺬﺍ ﺗﻌﺪﺩ ﺷـﺪﻳﺪ ﰲ‬
‫ﺍﻻﺻﻄﻼﺣﺎﺕ ﺍﻟﱵ ﺃﻃﻠﻘﺖ ﻋﻠﻰ ﺫﻟﻚ ﺍﳌﻔﻬﻮﻡ )ﺃﻭ ﺗﻠﻚ ﺍﳌﻔﺎﻫﻴﻢ(‪ ،‬ﺃﻣﺎ ﰲ ﺍﳌﺮﺣﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻓﻠﻘﺪ ﺑﺪﺃ ﻳﺘﺒﻠـﻮﺭ‬
‫ﻱ ﻣﻦ ﺍﻟﺘﺰﻣﻮﺍ‬
‫ﺭﺃﻳﺎﻥ ﳏﺪﺩﺍﻥ ﰲ ﺗﻨﺎﻭﻝ ﺍﻟﻘﻀﻴﺔ ﺍﺭﺗﺒﻂ ﻛﻞ ﻣﻨﻬﻤﺎ ﲟﻔﻬﻮﻡ ﻭﻣﺼﻄﻠﺢ ﳐﺘﻠﻒ‪ ،‬ﺃﻗﺼﺪ ﺑﺬﻟﻚ ﺭﹾﺃ ‪‬‬
‫ﻱ ﻣﻦ ﺍﻟﺘﺰﻣﻮﺍ ﺑﺎﺳﺘﺨﺪﺍﻡ ﺍﺻﻄﻼﺡ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳـﻼﻣﻲ‬ ‫ﺍﺳﺘﺨﺪﺍﻡ ﺍﺻﻄﻼﺡ ﺃﺳﻠﻤﺔ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﺭﹾﺃ ‪‬‬
‫ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ )ﲟﻌﲎ ﺧﺎﺹ ﳐﺎﻟﻒ ﻟﻼﺳﺘﺨﺪﺍﻡ ﺍﻟﺸﺎﺋﻊ ﺍﻟﻴﻮﻡ(‪ ،‬ﺃﻣﺎ ﰲ ﺍﳌﺮﺣﻠﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻭﺍﻷﺧـﲑﺓ ﻓﺈﻧﻨـﺎ‬
‫ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﻧﻼﺣﻆ ﺗﻘﺎﺭﺑﺎ ﺟﺪﻳﺪﺍ ﰲ ﺍﻟﺮﺃﻱ‪ ،‬ﻭﻧﻮﻋﺎ ﻣﻦ ﺍﻟﻮﺣﺪﺓ ﰲ ﺍﻟﺘﻌـﺒﲑ ﻋـﻦ ﺍﳌﻔﻬـﻮﻡ ﻭﺍﺳـﺘﺨﺪﺍﻡ‬
‫ﺍﻻﺻﻄﻼﺡ‪ ،‬ﻋﻠﻰ ﻣﺎ ﻧﻮﺿﺤﻪ ﺑﻌﺪ ﻗﻠﻴﻞ‪.‬‬

‫ﺍﳌﺮﺣﻠﺔ ﺍﻷﻭﱃ ‪ :‬ﻋﻤﻮﻣﻴﺔ ﺍﻟﺼﻴﺎﻏﺎﺕ ﻭﺗﻌﺪﺩ ﺍﳌﺼﻄﻠﺤﺎﺕ‬

‫ﻟﻘﺪ ﺍﺗﺴﻤﺖ ﺍﻟﻜﺘﺎﺑﺎﺕ ﺍﻷﻭﱃ ﺣﻮﻝ ﺍﳊﺎﺟﺔ ﺇﱃ ﺍﻹﺻﻼﺡ ﺍﳌﻨﻬﺠﻲ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﺣـﻮﻝ‬
‫ﺿﺮﻭﺭﺓ ﺇﻋﺎﺩﺓ ﺻﻴﺎﻏﺘﻬﺎ ﻣﻦ ﻭﺟﻬﺔ ﺇﺳﻼﻣﻴﺔ‪ -‬ﺍﺗﺴﻤﺖ ﺗﻠﻚ ﺍﻟﻜﺘﺎﺑﺎﺕ ﺑﺎﻟﻌﻤﻮﻣﻴﺔ ﻭﺍﻟﺘﺮﻛﻴﺰ ﻋﻠﻰ ﺍﻷﻫـﺪﺍﻑ‬
‫ﺃﻛﺜﺮ ﻣﻨﻬﺎ ﻋﻠﻰ ﲢﺪﻳﺪ ﺍﳌﻨﻬﺞ ﻭﺗﻮﺻﻴﻔﻪ‪ ،‬ﻭﻳﺒﺪﻭ ﻫﺬﺍ ﺃﻣﺮﺍ ﻃﺒﻴﻌﻴﺎ ﻭﻣﺘﻮﻗﻌﺎ ﰲ ﺿﻮﺀ ﺗﺮﻛﻴﺰ ﺍﻻﻫﺘﻤﺎﻡ ﰲ ﺗﻠـﻚ‬
‫ﺍﳌﺮﺣﻠﺔ ﻋﻠﻰ ﺇﺑﺮﺍﺯ ﺃﳘﻴﺔ ﺍﻟﻘﻀﻴﺔ ﺫﺍ‪‬ﺎ‪ ،‬ﻭﻋﺮﺽ ﻣﱪﺭﺍ‪‬ﺎ‪ ،‬ﻭﺑﻴﺎﻥ ﺍﳋﻄﻮﻁ ﺍﻟﻌﺎﻣﺔ ﻟﻠﺤﻞ ﺍﳌﻨﺸﻮﺩ ﻋﻠﻰ ﻭﺟـﻪ‬
‫ﺍﻹﲨﺎﻝ‪.‬‬
‫ﻭﻟﻘﺪ ﺍﺭﺗﺒﻂ "ﺑﺎﻻﺳﺘﺠﺎﺑﺔ ﺍﻟﻌﺎﻣﺔ" ﻟﻠﻔﻜﺮﺓ ﻋﻨﺪ ﺍﻟﻜﺜﲑﻳﻦ ﻇﻬﻮﺭ ﺍﺟﺘﻬﺎﺩﺍﺕ ﻓﺮﺩﻳﺔ ﺷﺪﻳﺪﻭ ﺍﻟﺘﻌـﺪﺩ‬
‫ﻓﻴﻤﺎ ﻳﺘﺼﻞ ﺑﺎﳌﻀﻤﻮﻥ )ﺃﻭ ﺍﳌﻔﻬﻮﻡ( ‪ ..‬ﻓﻜﻤﺎ ﺳﺒﻖ ﺃﻥ ﺃﺷﺮﻧﺎ ﻓﺈﻥ ﺍﻟﻜﺜﲑﻳﻦ ﻗﺪ ﻛﺎﻧﻮﺍ ﺑﺎﻟﻔﻌﻞ ﻳﺸﻌﺮﻭﻥ ﻣﻨـﺬ‬
‫ﻭﻗﺖ ﻃﻮﻳﻞ ﲝﺎﺟﺔ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺇﱃ ﻧﻮﻉ ﻣﻦ ﺍﻹﺻﻼﺡ ﺍﻟﺬﻱ ﻳﻘﻮﻡ ﻋﻠﻰ ﺃﺳﺎﺱ ﻣﻦ ﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ‬
‫ﻟﻺﻧﺴﺎﻥ ﻭﺍ‪‬ﺘﻤﻊ ﻭﺍﻟﻜﻮﻥ‪ ،‬ﳑﺎ ﺃﻋﻄﻰ ﻛﻞ ﻣﺸﺎﺭﻙ ﲜﻬﺪ ﰲ ﻫﺬﺍ ﺍﻟﺴﺒﻴﻞ ﺷﻌﻮﺭﺍ ﻃﺒﻴﻌﻴﺎ ﲟﻠﻜﻴﺘـﻪ ﻟﻔﻜـﺮﺓ‬
‫ﺍﻷﺳﻠﻤﺔ ﺃﻭ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻟﱵ ﱂ ﺗﺒﺪ ﻏﺮﻳﺒﺔ ﻋﻦ ﺃﻱ ﻭﺍﺣﺪ ﻣﻨﻬﻢ‪ ،‬ﻭﻟﻌﻞ ﻫﺬﺍ ﺃﻥ ﻳﻜﻮﻥ ﺃﻗﻮﻯ ﺷﻬﺎﺩﺓ ﻋﻠﻰ ﺃﺻﺎﻟﺔ‬
‫ﺍﻟﻔﻜﺮﺓ‪ ،‬ﻭﻋﻠﻰ ﻋﻤﻖ ﺟﺬﻭﺭﻫﺎ ﰲ ﻧﻔﻮﺱ ﻭﻋﻘﻮﻝ ﺍﳌﺸﺘﻐﻠﲔ ﺑﺎﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻣﻦ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﻟﻜﻦ ﻫـﺬﺍ‬
‫ﻗﺪ ﺗﺮﺗﺐ ﻋﻠﻴﻪ ﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ ﺃﻥ ﺑﻌﺾ ﺗﻠﻚ ﺍﻻﺟﺘﻬﺎﺩﺍﺕ ﻗﺪ ﺟﺎﺀ ﺑﺎﻟﻔﻌﻞ ﻣﺮﺗﺒﻄﺎ ﺇﱃ ﺣﺪ ﻛﺒﲑ "ﺑﺎﻟﺪﻋﻮﺓ‬

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‫ﺍﻟﻌﺎﻣﺔ" ﻟﻸﺳﻠﻤﺔ‪ ،‬ﻭﻟﻜﻦ ﺑﻌﻀﻬﺎ ﺍﻵﺧﺮ ﻗﺪ ﺟﺎﺀ ﻣﺘﺄﺛﺮﹰﺍ ﲞﻠﻔﻴﺎﺕ ﺃﺻـﺤﺎ‪‬ﺎ ﻭﻣﺸـﺎﺭ‪‬ﻢ ﻋﻠـﻰ ﺍﺧﺘﻼﻓﻬـﺎ‬
‫ﻭﺗﻨﻮﻋﻬﺎ‪ ،‬ﻭﻣﺮﺗﺒﻄﺎ ﺑﺪﺭﺟﺔ ﻛﻤﺎﻝ ﻭﻋﻴﻬﻢ ﺑﺎﻟﻘﻀﻴﺔ ﺃﻭ ﺧﻠﻄﻬﺎ ﺑﻐﲑﻫﺎ ﳑﺎ ﻗﺪ ﻳﻘﺘﺮﺏ ﻣﻨﻬﺎ ﺃﻭ ﻳﺒﺘﻌﺪ ﻋﻨﻬﺎ‪.‬‬
‫ﻭﻣﻦ ﻫﻨﺎ ﻓﻘﺪ ﺭﺃﻳﻨﺎ ﻛﻞ ﻣﺸﺎﺭﻙ ﲜﻬﺪ ﰲ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﻳﻘﺪﻡ "ﺗﺼﻮﺭﻩ" ﻟﻠﻤﻔﻬﻮﻡ ﺍﻟﺬﻱ ﻳﺪﺍﻓﻊ ﻋﻨـﻪ‬
‫ﺑﻘﻮﺓ ﺍﻻﻗﺘﻨﺎﻉ‪ ،‬ﺑﻞ ﻭﳛﺎﻭﻝ ﺃﻥ ﻳﻨﺤﺖ ﻟﻨﻔﺴﻪ ﺍﺻﻄﻼﺣﺎ ﻳﻈﻨﻪ ﺃﻗﺮﺏ ﻟﻠﺘﻌﺒﲑ ﻋﻦ ﻫﺬﺍ ﺍﻟﺘﺼﻮﺭ‪ ،‬ﻓﻮﺟـﺪﻧﺎ ﺇﱄ‬
‫ﺟﻮﺍﺭ ﺍﺻﻄﻼﺡ ﺃﺳﻠﻤﺔ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ )ﺍﻟﺬﻱ ﻛﺎﻥ ﺃﺳﺒﻘﻬﺎ ﰲ ﺍﻟﻮﺟﻮﺩ( ﺍﺻـﻄﻼﺣﺎﺕ ﺃﺧـﺮﻯ ﻣﺜـﻞ‬
‫ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﺇﻋﺎﺩﺓ ﺻﻴﺎﻏﺔ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻣﻦ ﻭﺟﻬﺔ ﺇﺳﻼﻣﻴﺔ‪ ،‬ﻭﺍﻟﺘﻮﺟﻴـﻪ‬
‫ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﺇﺳﻼﻣﻴﺔ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﺑﻨﺎﺀ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻋﻠﻰ ﻣﻨﻬﺞ ﺍﻹﺳﻼﻡ‪،‬‬
‫ﻭﺗﺄﺳﻴﺲ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻋﻠﻰ ﺍﻷﺻﻮﻝ ﺍﻹﺳﻼﻣﻴﺔ … ﺍﱁ‪ .‬ﺣﱴ ﺃﻥ ﺍﻟﻜﺜﲑﻳﻦ ﻗﺪ ﺑﺪﺀﻭﺍ ﻳﻀﻴﻘﻮﻥ ﺫﺭﻋـﺎ‬
‫‪‬ﺬﺍ ﺍﻟﺘﻌﺪﺩ ﰲ ﺍﳌﺼﻄﻠﺤﺎﺕ ﻭﰲ ﺍﻟﺘﺼﻮﺭﺍﺕ ﺍﻟﻀﻤﻨﻴﺔ ﺍﻟﱵ ﻭﺭﺍﺀ ﻛﻞ ﻣﻨﻬﺎ‪ ،‬ﻭﺭﺃﻭﺍ ﻓﻴﻪ ﺗﻮﻗﻔﺎ ﻋﻨﺪ ﺍﻟﻠﻔﻈﻴـﺎﺕ‬
‫ﻭﺍﻟﻌﻤﻮﻣﻴﺎﺕ ﺩﻭﻥ ﲢﻘﻴﻖ ﺃﻱ ﺗﻘﺪﻡ ﺣﻘﻴﻘﻲ ﰲ ﻓﻬﻤﻨﺎ ﻟﻠﻘﻀﻴﺔ ﺍﻷﺳﺎﺳﻴﺔ‪ ،‬ﻭﺩﻭﻥ ﺃﻱ ﺗﺮﺍﻛﻢ ﻳﺬﻛﺮ ﻟﻠﺠﻬـﻮﺩ‬
‫ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﱵ ﺗﺒﺬﻝ ﰲ ﲝﺜﻬﺎ‪ ،‬ﻭﻇﻞ ﺍﻷﻣﺮ ﻛﺬﻟﻚ ﺇﱃ ﺃﻥ ﺑﺪﺃﺕ ﺍﳉﻬﻮﺩ ﺍﻟﺘﺄﺻﻴﻠﻴﺔ ﺗﺘﺠﻪ ﺻﻮﺏ ﲝﺚ ﺍﳉﻮﺍﻧﺐ‬
‫ﺍﳌﻨﻬﺠﻴﺔ ﺍﻟﺘﻔﺼﻴﻠﻴﺔ‪ ،‬ﺣﻴﺚ ﺃﺳﻔﺮﺕ ﺍﳌﻨﺎﻗﺸﺎﺕ ﺍﻟﱵ ﺩﺍﺭﺕ ﺣﻮﻝ ﺗﻠﻚ ﺍﳌﺴﺎﺋﻞ ﺫﺍﺕ ﺍﻟﻄﺒﻴﻌﺔ ﺍﶈـﺪﺩﺓ ﻋـﻦ‬
‫ﺩﺭﺟﺔ ﻣﻦ ﺍﻟﺘﻀﻴﻴﻖ ﻟﻨﻄﺎﻕ ﺍﳋﻼﻓﺎﺕ‪ ،‬ﻭﻋﻦ ﻇﻬﻮﺭ ﺍﲡﺎﻫﺎﺕ ﳏﺪﺩﺓ ﰲ ﺍﻟﻨﻈﺮ ﻟﻠﻤﻔﻬﻮﻡ‪ ،‬ﻛﻤﺎ ﺃﺳﻔﺮﺕ ﺑﻌـﺪ‬
‫ﺫﻟﻚ ﻋﻦ ﻇﻬﻮﺭ ﺗﻘﺎﺭﺏ ﰲ ﺍﺧﺘﻴﺎﺭ ﺍﳌﺼﻄﻠﺢ ﻛﻤﺎ ﺳﻨﺮﻯ ﰲ ﺍﳌﺮﺣﻞ ﺍﻟﺘﺎﻟﻴﺔ‪.‬‬

‫ﺍﳌﺮﺣﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﺭﺃﻳﺎﻥ ﰲ ﺗﻨﺎﻭﻝ ﺍﻟﻘﻀﻴﺔ ‪:‬‬

‫ﺑﺪﺃ ﻳﺘﺒﻠﻮﺭ ﰲ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﺭﺃﻳﺎﻥ ﻭﺍﺿﺤﺎﻥ ﰲ ﺗﻨﺎﻭﻝ ﺍﻟﻘﻀﻴﺔ‪ ،‬ﻭﻗﺪ ﺍﺳﺘﺨﺪﻡ ﺃﺻﺤﺎﺏ ﻛـﻞ ﻣـﻦ‬
‫ﺍﻟﺮﺃﻳﲔ ﺍﺻﻄﻼﺣﺎ ﺑﻌﻴﻨﻪ ﻟﻴﻜﻮﻥ ‪‬ﻋﹶﻠﻤ‪‬ﺎ ﻋﻠﻰ ﺍﲡﺎﻫﻬﻢ‪ ،‬ﻭﳘﺎ ﺍﺻﻄﻼﺡ ﺍﻷﺳﻠﻤﺔ )ﺃﻭ ﺍﻹﺳﻼﻣﻴﺔ( ﻭﺍﺻـﻄﻼﺡ‬
‫ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ )ﺃﻭ ﺍﻟﺘﻮﺟﻴﻪ ﺍﻹﺳﻼﻣﻲ(‪ .‬ﻭﺍﳊﻖ ﺃﻧﻪ ﻗﺪ ﻳﻜﻮﻥ ﺑﺎﺳﺘﻄﺎﻋﺘﻨﺎ ﺗﻔﺴﲑ ﺍﻻﺧﺘﻼﻓـﺎﺕ ﺑـﲔ‬
‫ﺍﻟﻔﺮﻳﻘﲔ ﰲ ﺿﻮﺀ ﺍﻋﺘﺒﺎﺭﺍﺕ ﺗﺎﺭﳜﻴﺔ ﺃﻭ ﺟﻐﺮﺍﻓﻴﺔ ﺑﻌﻴﻨﻬﺎ‪ -‬ﻭﻟﻜﻨﻨﺎ ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ﻧﺪﺭﻙ ﺍﻵﻥ ﺃﻳﻀﺎ ﺃﻥ ﻟﻠﻘﻀﻴﺔ‬
‫ﺃﺑﻌﺎﺩﻫﺎ ﺍﻟﻨﻈﺮﻳﺔ ﻭﺍﳌﻨﻬﺠﻴﺔ ‪ ..‬ﻓﻤﻦ ﺍﳌﻤﻜﻦ ﺃﻥ ﻧﻼﺣﻆ ﺃﻥ ﻟﻔﻆ ﺍﻷﺳﻠﻤﺔ ﻣﺜﻼ ﻗﺪ ﻛﺎﻥ ﺃﺳـﺒﻖ ﺇﱃ ﺍﻟﻈﻬـﻮﺭ‬
‫ﺗﺎﺭﳜﻴﺎ‪ ،‬ﻭﺃﻧﻪ ﻗﺪ ﺷﺎﻉ ﺍﺳﺘﺨﺪﺍﻣﻪ ﻋﻠﻰ ﻧﻄﺎﻕ ﻭﺍﺳﻊ ﺑﲔ ﺍﳌﻬﺘﻤﲔ ﺑﺎﻟﻘﻀﻴﺔ ﳑﻦ ﻳﻌﻴﺸﻮﻥ ﰲ ﺩﻭﻝ ﻏﲑ ﺇﺳﻼﻣﻴﺔ‬
‫ﻛﺎﻟﻮﻻﻳﺎﺕ ﺍﳌﺘﺤﺪﺓ ﺍﻷﻣﺮﻳﻜﻴﺔ‪ ،‬ﺃﻭ ﺩﻭﻝ ﻏﲑ ﻋﺮﺑﻴﺔ ﻛﺒﺎﻛﺴﺘﺎﻥ )ﺍﻟﱵ ﺗﺒﻨﺖ ﺑﺮﻧﺎﳎﺎ ﻃﻤﻮﺣﺎ "ﻷﺳﻠﻤﺔ" ﻛـﻞ‬
‫ﺟﻮﺍﻧﺐ ﺍﳊﻴﺎﺓ ﻓﻴﻬﺎ(‪ ،‬ﰲ ﺣﲔ ﺃﻥ ﺍﺻﻄﻼﺡ ﺍﻟﺘﺄﺻﻴﻞ‪ -‬ﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ ﻗﺪ ﻇﻬﺮ ﰲ ﻓﺘﺮﺓ ﻻﺣﻘﺔ ﰲ ﺍﻟـﺪﻭﻝ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﻭﺍﻟﻌﺮﺑﻴﺔ ﻣﻨﻬﺎ ﺧﺼﻮﺻﺎ ﻭﻫﻜﺬﺍ ‪ ..‬ﻭﻟﻜﻦ ﻫﺬﻩ ﺍﻻﻋﺘﺒﺎﺭﺍﺕ ﺍﻟﺘﺎﺭﳜﻴﺔ ﺃﻭ ﺍﳉﻐﺮﺍﻓﻴﺔ ﻻ ﺗﺒﺪﻭ ﻛﺎﻓﻴـﺔ‬
‫ﻭﺣﺪﻫﺎ ﻟﺘﻔﺴﲑ ﺍﳋﻼﻑ ﺍﻟﺬﻱ ﻇﻬﺮ ﺑﲔ ﺃﺻﺤﺎﺏ ﺍﻟﺮﺃﻳﲔ‪ ،‬ﳑﺎ ﻳﻮﺟﻬﻨﺎ ﻟﻠﺒﺤﺚ ﻋﻦ ﺍﻷﺑﻌﺎﺩ ﺍﻟﺘﺼﻮﺭﻳﺔ ﺍﻟـﱵ‬
‫ﻳﻈﻬﺮ ﺃ‪‬ﺎ ﺗﻜﻤﻦ ﻭﺭﺍﺀﻩ‪.‬‬

‫‪-٢٣-‬‬
‫ﺇﻥ ﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥ ﻫﻨﺎﻙ ﺍﺗﻔﺎﻗﺎ ﻳﺸﺒﻪ ﺍﻹﲨﺎﻉ ﺑﲔ ﺍﳌﻬﺘﻤﲔ ﺑﺈﺻﻼﺡ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﳌﻬـﺘﻤﲔ‬
‫ﺑﺎﻟﻌﻤﻞ ﻋﻠﻰ ﺯﻳﺎﺩﺓ ﻓﺎﻋﻠﻴﺘﻬﺎ ﻣﻦ ﺧﻼﻝ ﺇﻋﺎﺩﺓ ﺻﻴﺎﻏﺘﻬﺎ ﰲ ﺿﻮﺀ ﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ ﻋﻠﻰ ﺃﻣﻮﺭ ﺛﻼﺛﺔ ﻋﻠﻰ‬
‫ﻭﺟﻪ ﺍﻹﲨﺎﻝ ﻭﻫﻰ ‪:‬‬
‫‪ - ١‬ﺃﻥ ﻣﻨﺎﻫﺞ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﳊﺪﻳﺜﺔ ﻭﻧﻈﺮﻳﺎ‪‬ﺎ‪ ،‬ﻭﺍﳌﺴﻠﻤﺎﺕ ﺍﻷﺳﺎﺳﻴﺔ ﺍﻟﱵ ﺗﻘﻮﻡ ﻋﻠﻴﻬﺎ ﺗﻠﻚ ﺍﻟﻌﻠـﻮﻡ‬
‫ﰲ ﺻﻮﺭ‪‬ﺎ ﺍﻟﺮﺍﻫﻨﺔ‪ ،‬ﺗﺘﻀﻤﻦ ﻛﺜﲑﺍ ﳑﺎ ﻳﺘﻌﺎﺭﺽ ﺃﻭ ﻳﺘﻨﺎﻗﺾ ﻣﻊ ﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ ﺍﻟﺼﺤﻴﺢ ﻟﻺﻧﺴﺎﻥ‬
‫ﻭﺍ‪‬ﺘﻤﻊ ﻭﺍﻟﻮﺟﻮﺩ‪.‬‬
‫‪ - ٢‬ﺃﻧﻪ ﻗﺪ ﺗﺮﺗﺐ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﺼﻮﺭ ﻭﺍﻻﺧﺘﻼﻝ ﺍﻹﺑﺴﺘﻤﻮﻟﻮﺟﻲ )ﺍﳌﻌﺮﰲ( ﻋﺠﺰ ﺗﻠﻚ ﺍﻟﻌﻠﻮﻡ‪ -‬ﺃﻭ ﻋﻠـﻰ‬
‫ﺍﻷﻗﻞ ﻗﺼﻮﺭﻫﺎ ﺣﱴ ﺍﻵﻥ‪ -‬ﻋﻦ ﺍﻟﺘﻮﺻﻞ ﺇﱃ ﺗﻔﺴﲑﺍﺕ ﻣ‪‬ﺮﺿـﻴﺔ ﻟﻠﺴـﻠﻮﻙ ﺍﻟﻔـﺮﺩﻱ ﺃﻭ ﻟﻠﻈـﻮﺍﻫﺮ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻻ ﰲ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺣﺪﻫﺎ ﻭﺇﳕﺎ ﰲ ﻏﲑﻫﺎ ﻣﻦ ﺍ‪‬ﺘﻤﻌﺎﺕ ﻛﺬﻟﻚ‪.‬‬
‫‪ - ٣‬ﺃﻥ ﻫﻨﺎﻙ ﺣﺎﺟﺔ ﻣﺎﺳﺔ ﺇﱃ ﺇﻋﺎﺩﺓ ﺍﻟﻨﻈﺮ ﰲ ﺗﻠﻚ ﺍﳌﻨﺎﻫﺞ ﻭﺍﻟﻨﻈﺮﻳﺎﺕ ﻭﺍﳌﺴﻠﻤﺎﺕ ﺑﻄﺮﻳﻘﺔ ﺟﺬﺭﻳـﺔ ﰲ‬
‫ﺿﻮﺀ ﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ‪.‬‬

‫ﺃﻣﺎ ﻓﻴﻤﺎ ﻭﺭﺍﺀ ﻫﺬﺍ ﺍﻻﺗﻔﺎﻕ ﺍﻟﻌﺎﻡ ﻓﺈﻥ ﺍﳌﻨﺎﻗﺸﺎﺕ ﰲ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﻗﺪ ﺃﺳـﻔﺮﺕ ﻋـﻦ ﻭﺟـﻮﺩ ﺑﻌـﺾ‬
‫ﺍﻻﺧﺘﻼﻑ ﺣﻮﻝ ﻧﻘﻄﺔ ﺍﻟﺒﺪﺀ ﰲ ﺍﻹﺻﻼﺡ ﺍﳌﻨﻬﺠﻲ ﺍﳌﻨﺸﻮﺩ‪ ،‬ﺣﻴﺚ ﺑﺪﺃ ﻳﻈﻬﺮ ﻧﻮﻉ ﻣﻦ ﺍﻟﺘﻤﺎﻳﺰ ﺑﲔ ﻧﻈـﺮﺗﲔ‬
‫ﳐﺘﻠﻔﺘﲔ ﺃﻭ ﺗﻮﺟﻬﲔ ﻻ ﻳﺼﻞ ﺍﺧﺘﻼﻓﻬﻤﺎ ﺇﱃ ﻣﺴﺘﻮﻱ ﺗﻜﻮﻳﻦ ﻣﺪﺭﺳﺘﲔ ﳏﺪﺩﺗﲔ ) ﻭﺫﻟﻚ ﺑﺎﻟﻨﻈﺮ ﻟﻼﺗﻔـﺎﻕ‬
‫ﺍﻟﻌﺎﻡ ﻋﻠﻰ ﺍﻷﺳﺎﺳﻴﺎﺕ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﳌﺒﲔ ﺃﻋﻼﻩ(‪:‬‬
‫)‪ (١‬ﺍﻟﺘﻮﺟﻪ ﺍﻷﻭﻝ ‪ :‬ﻭﻗﺪ ﻓﻀﻞ ﺃﺻﺤﺎﺑﻪ ﺍﺳﺘﺨﺪﺍﻡ ﺍﺻﻄﻼﺣﺎﺕ "ﺃﺳﻠﻤﺔ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ" ﺃﻭ "ﺇﺳﻼﻣﻴﺔ‬
‫ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ" ﻟﻠﺪﻻﻟﺔ ﻋﻠﻰ ﺍﳌﻬﻤﺔ ﺍﳌﺘﻔﻖ ﺇﲨﺎﻻ ﻋﻠﻴﻬﺎ ﻣﻦ ﺍﳉﻤﻴﻊ‪ -‬ﺃﻻ ﻭﻫـﻰ ﺻـﺒﻎ ﺍﻟﻌﻠـﻮﻡ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺑﺎﻟﺼﺒﻐﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﺼﺤﻴﺤﺔ‪ -‬ﻭﺍﻟﻐﺎﻟﺐ ﺃﻥ ﻣﻌﻈﻢ ﺃﺻﺤﺎﺏ ﻫﺬﺍ ﺍﻻﲡـﺎﻩ ﻫـﻢ ﻣـﻦ‬
‫ﺍﳌﺘﺨﺼﺼﲔ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﳊﺪﻳﺜﺔ‪ ،‬ﺍﻟﺬﻳﻦ ﻳﺮﻭﻥ ﺃﻥ ﺟﻮﻫﺮ ﺍﳌﻬﻤﺔ ﺍﻹﺻﻼﺣﻴﺔ ﺍﳌﻄﻠﻮﺑﺔ ﺇﳕـﺎ‬
‫ﻳﺘﻤﺜﻞ ﺃﺻﻼ ﰲ ﺗﺼﺤﻴﺢ ﻣﺴﺎﺭ ﻫﺬﻩ "ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ"‪ ،‬ﻭﺫﻟﻚ ﻣﻦ ﺧﻼﻝ ﻧﻘﺪﻫﺎ ﻧﻘﺪﹰﺍ ﺻـﺎﺭﻣﺎ ﰲ‬
‫ﺿﻮﺀ ﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﺍﺳﺘﺒﻌﺎﺩ ﻣﺎﻻ ﻳﺼﻤﺪ ﻣﻨﻬﺎ ﻟﻠﻨﻘﺪ‪ ،‬ﻭﺍﺳﺘﺒﺪﺍﻟﻪ ﲟﺎ ﻳﺼﺢ ﰲ ﺿﻮﺀ ﺍﻟﻜﺘﺎﺑـﺎﺕ‬
‫ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻣﻊ ﺍﺳﺘﻜﻤﺎﻝ ﻣﺎ ﻫﻮ ﺻﺤﻴﺢ ﻣﻨﻬﺎ‪ ،‬ﺃﻛﺜﺮ ﻣﻦ ﺃﻥ ﺗﻜﻮﻥ ﺍﳌﻬﻤﺔ ﻫﻲ "ﺇﻧﺸﺎﺀ" ﺃﻭ ﺍﺑﺘﻜﺎﺭ ﻓﺮﻭﻉ‬
‫ﺟﺪﻳﺪﺓ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﲣﺘﺺ ﺑﺪﺭﺍﺳﺔ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ … ،‬ﻭﻻ ﻳﺮﻯ ﺃﺻﺤﺎﺏ ﻫﺬﺍ ﺍﻟـﺮﺃﻱ‬
‫ﻋﺎﺩﺓ ﺃﻱ ﻏﻀﺎﺿﺔ ﰲ ﺍﺳﺘﺨﺪﺍﻡ ﺃﻟﻔﺎﻅ ﻗﻮﻳﺔ ﰲ ﺩﻻﻟﺘﻬﺎ ﻛﺎﻷﺳﻠﻤﺔ ﻟﻠﺘﻌﺒﲑ ﻋـﻦ ﻫـﺬﺍ ﺍﳌﻌـﲏ‪ ،‬ﺇﺫ ﺃﻥ‬
‫ﺍﻟﻜﺜﲑﻳﻦ ﻣﻨﻬﻢ ﻳﻌﻴﺸﻮﻥ ﰲ ﳎﺘﻤﻌﺎﺕ ﻏﲑ ﻋﺮﺑﻴﺔ ﺃﻭ ﳎﺘﻤﻌﺎﺕ ﻏﲑ ﺇﺳﻼﻣﻴﺔ ﺫﺍﺕ ﺍﲡﺎﻫـﺎﺕ ﻣﻌﺎﺩﻳـﺔ‬
‫ﻟﻌﻘﻴﺪﺓ ﺍﻟﺘﻮﺣﻴﺪ‪.‬‬

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‫)‪ (٢‬ﺍﻟﺘﻮﺟﻪ ﺍﻟﺜﺎﱐ ‪ :‬ﻭﻳﻔﻀﻞ ﺃﺻﺤﺎﺑﻪ ﺍﺳﺘﺨﺪﺍﻡ ﺍﺻﻄﻼﺣﺎﺕ "ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ" ﺃﻭ‬
‫"ﺍﻟﺘﻮﺟﻴﻪ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ"‪ … ،‬ﻭﻳﻐﻠﺐ ﺃﻥ ﻳﻜﻮﻥ ﻫﺆﻻﺀ ﺃﻗـﺮﺏ ﺇﱃ ﺍﳌﺘﺨﺼﺼـﲔ ﰲ‬
‫ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﳑﻦ ﻳﺮﻭﻥ ﺃﻥ ﻧﻘﻄﺔ ﺍﻻﻧﻄﻼﻕ ﻟﺘﺤﻘﻴﻖ ﺍﻹﺻﻼﺡ ﺍﳌﻨﺸﻮﺩ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻜﻮﻥ ﻫﻲ ﺍﻟﺒـﺪﺀ‬
‫ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻭﻣﻦ ﺍﳌﺼﺎﺩﺭ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳌﻨﻄﻠﻘﺔ ﻣﻨﻬﺎ‪ ،‬ﻣﻊ ﻋﺪﻡ ﺍﻻﻋﺘﺪﺍﺩ ﻛﺜﲑﺍ ﲟﺎ ﻭﺻﻞ ﺇﻟﻴﻨـﺎ‬
‫ﻣﻦ ﻫﺬﻩ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﳊﺪﻳﺜﺔ‪ ،‬ﺍﻟﱵ ﻻ ﻳﺮﻭﻥ ﻓﻴﻬﺎ ﺧﲑﺍ ﺑﺴﺒﺐ ﻣـﺎ ﺑﻨﻴـﺖ ﻋﻠﻴـﻪ ﺗﻮﺟﻬﺎ‪‬ـﺎ‬
‫ﺍﻷﺳﺎﺳﻴﺔ ﻣﻦ ﺍﺳﺘﺒﻌﺎﺩ ﻟﻠﻮﺣﻲ ﻛﻤﺼﺪﺭ ﻟﻠﻤﻌﺮﻓﺔ‪ ،‬ﻭﺑﺴﺒﺐ ﻣﺎ ﺷﺎﻉ ﻓﻴﻬﺎ ﻣﻦ ﻣﻌـﺎﺩﺍﺓ ﻟﻠـﺪﻳﻦ‪… ،‬‬
‫ﻭﻳﻨﻌﻜﺲ ﻫﺬﺍ ﻋﻠﻰ ﺗﻌﺮﻳﻔﻬﻢ ﻟﻠﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺑﺄﻧﻪ "ﺇﺑﺮﺍﺯ ﺍﻷﺳﺲ ﺍﻹﺳـﻼﻣﻴﺔ‬
‫ﺍﻟﱵ ﺗﻘﻮﻡ ﻋﻠﻴﻬﺎ ﻫﺬﻩ ﺍﻟﻌﻠﻮﻡ ﻣﻦ ﺧﻼﻝ ﲨﻌﻬﺎ ﺃﻭ ﺍﺳﺘﻨﺒﺎﻃﻬﺎ ﻣﻦ ﻣﺼﺎﺩﺭ ﺍﻟﺸﺮﻳﻌﺔ ﻭﻗﻮﺍﻋﺪﻫﺎ ﺍﻟﻜﻠﻴـﺔ‬
‫ﻭﺿﻮﺍﺑﻄﻬﺎ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﻭﺩﺭﺍﺳﺔ ﻣﻮﺿﻮﻋﺎﺕ ﻫﺬﻩ ﺍﻟﻌﻠﻮﻡ ﻋﻠﻰ ﺿﻮﺋﻬﺎ‪ ،‬ﻣﻊ ﺍﻻﺳﺘﻔﺎﺩﺓ ﳑﺎ ﺗﻮﺻـﻞ ﺇﻟﻴـﻪ‬
‫ﺍﻟﻌﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﻮﻥ ﻭﻏﲑﻫﻢ ﳑﺎ ﻻ ﻳﺘﻌﺎﺭﺽ ﻣﻊ ﺗﻠﻚ ﺍﻷﺳﺲ"‪ ،‬ﻭﻻ ﻳﺮﻯ ﺃﺻﺤﺎﺏ ﻫﺬﺍ ﺍﻟﺘﻮﺟﻪ ﻣﻌـﲎ‬
‫ﻻﺳﺘﺨﺪﺍﻡ ﺍﺻﻄﻼﺡ "ﺍﻷﺳﻠﻤﺔ" ﻭﻫﻢ ﻳﻌﻴﺸﻮﻥ ﰲ ﳎﺘﻤﻌﺎﺕ ﻣﺴﻠﻤﺔ ﺑﻄﺒﻴﻌﺘﻬﺎ ﺑﻌﻀﻬﺎ ﻳﻄﺒﻖ ﺍﻟﺸـﺮﻳﻌﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﻛﻞ ﺷﺆﻭﻥ ﺍﳊﻴﺎﺓ‪ -‬ﺣﱴ ﻭﻟﻮ ﻛﺎﻧﺖ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻓﻴﻬﺎ ﻭﺍﻓﺪﺓ ﻣـﻦ ﳎﺘﻤﻌـﺎﺕ‬
‫ﻋﻠﻤﺎﻧﻴﺔ ﺗﺴﺘﺒﻌﺪ ﺍﻟﺪﻳﻦ ﻣﻦ ﺗﻮﺟﻴﻪ ﺍﳊﻴﺎﺓ ﺍﻟﻌﺎﻣﺔ ﻟﻠﻨﺎﺱ‪.‬‬
‫ﻭﻻ ﻳﺴﻊ ﺍﳌﻨﺼﻒ ﺇﻻ ﺍﻟﺘﺴﻠﻴﻢ ﺑﺄﻥ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﳊﺪﻳﺜﺔ ﻭﺇﻥ ﺍﺷﺘﻤﻠﺖ ﻋﻠﻰ ﺍﻟﻜﺜﲑ ﳑﺎ ﻳ‪‬ﻌﺘﺮﺽ ﻋﻠﻴﻪ‬
‫ﺑﺸﺪﺓ‪ ،‬ﺇﻻ ﺃ‪‬ﺎ ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ﺗﺘﻀﻤﻦ ﺍﻟﻜﺜﲑ ﳑﺎ ﳝﻜﻦ ﺃﻥ ﻳﺴﺘﻔﺎﺩ ﺑﻪ ﻭﺧﺼﻮﺻﺎ ﰲ ﺍﳉﻮﺍﻧﺐ ﺍﻟﺘﺎﻟﻴﺔ ‪:‬‬
‫‪ - ١‬ﻣﺎ ﻟﻴﺲ ﻟﻪ ﺗﻌﻠﻖ ﺷﺪﻳﺪ ﺃﻭ ﺍﺳﺘﻨﺎﺩ ﻣﺒﺎﺷﺮ ﺇﱃ ﺍﳌﺴﻠﻤﺎﺕ ﺍﻷﻧﻄﻮﻟﻮﺟﻴﺔ )ﺍﳌﺘﺼـﻠﺔ ﺑـﺎﻟﻨﻈﺮ ﻟﻠﻮﺟـﻮﺩ‬
‫ﻭﺍﻟﻜﻮﻥ( ﺃﻭ ﺍﳌﺴﻠﻤﺎﺕ ﺍﻹﺑﺴﺘﻤﻮﻟﻮﺟﻴﺔ )ﺍﳌﺘﺼﻠﺔ ﺑﺎﻟﻨﻈﺮﺓ ﻟﻠﻤﻌﺮﻓﺔ ﻭﻣﺼﺎﺩﺭﻫﺎ( ﺍﳌﺮﻓﻮﺿﺔ ﺇﺳـﻼﻣﻴﺎ‪،‬‬
‫ﻭﻣﺜﺎﳍﺎ ﻣﺎ ﻳﺘﺼﻞ ﺑﺪﺭﺍﺳﺔ ﺍﻵﻟﻴﺎﺕ )ﺃﻭ ﺍﻟﻮﻇﺎﺋﻒ( ﺍﻟﻨﻔﺴﻴﺔ ﻛﺪﺭﺍﺳﺔ ﺍﻹﺩﺭﺍﻙ ﻭﺍﻟﺘﺬﻛﺮ‪ ،‬ﺃﻭ ﺍﻟﻌﻤﻠﻴـﺎﺕ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻛﻌﻤﻠﻴﺔ ﺍﻟﺘﻨﻈﻴﻢ ﺍﻻﺟﺘﻤﺎﻋﻲ )ﰲ ﺟﻮﺍﻧﺒﻬﺎ ﺍﻹﺟﺮﺍﺋﻴﺔ( ‪ ..‬ﻭﻫﻜﺬﺍ ﳑﺎ ﳝﻜﻦ ﺍﻻﺳﺘﻔﺎﺩﺓ ﻓﻴـﻪ‬
‫ﲜﻬﻮﺩ ﺭﺟﺎﻝ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﳊﺪﻳﺜﺔ ﻣﻊ ﺷﺊ ﻣﻦ ﺍﻟﺘﻌﺪﻳﻞ ﺍﶈﺪﻭﺩ‪.‬‬
‫‪ - ٢‬ﻣﺎ ﻳﺘﻌﻠﻖ ﻣﺒﺎﺷﺮﺓ ﺑﺘﻠﻚ ﺍﳌﺴﻠﻤﺎﺕ ﺍﻷﻧﻄﻮﻟﻮﺟﻴﺔ ﻭﺍﻹﺑﺴﺘﻤﻮﻟﻮﺟﻴﺔ‪ ،‬ﻭﻟﻜﻨﻪ ﻟﻴﺲ ﺗﻌﻠـﻖ ﺗﻌـﺎﺭﺽ ﺃﻭ‬
‫ﺗﻨﺎﻗﺾ ﻣﻊ ﺍﳌﻨﻈﻮﺭ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﺇﳕﺎ ﻳﺘﻀﻤﻦ ﻓﻘﻂ ﺇﳘﺎﻻ ﺃﻭ ﺍﺳﺘﺒﻌﺎﺩﹰﺍ ﻟﺒﻌﺾ ﺍﳉﻮﺍﻧﺐ‪ ،‬ﺍﻟـﱵ ﳝﻜـﻦ‬
‫ﺍﺳﺘﻜﻤﺎﳍﺎ ﰲ ﺿﻮﺀ ﺑﺼﺎﺋﺮ ﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺩﻭﻥ ﺃﻱ ﺣﺎﺟﺔ ﺇﱃ ﺗﺪﻣﲑﻫﺎ ﺃﻭ ﺇﻧﻜﺎﺭﻫـﺎ ﺑﺎﻟﻜﻠﻴـﺔ‪،‬‬
‫ﻭﺗﻠﻚ ﻫﻲ ﺍﳊﺎﻟﺔ ﺍﻟﱵ ﺗﻘﺎﺑﻠﻨﺎ ﻣﺜﻼ ﻋﻨﺪﻣﺎ ﳓﺎﻭﻝ ﺇﺻﻼﺡ ﺍﳌﻨﻬﺞ ﺍﻟﻌﻠﻤﻲ ﻟﻠﺒﺤﺚ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‬
‫ﻋﻦ ﻃﺮﻳﻖ ﺇﺿﺎﻓﺔ ﺍﻟﻮﺣﻲ ﻛﻤﺼﺪﺭ ﻟﻠﻤﻌﺮﻓﺔ‪ ،‬ﲟﺎ ﻳﺴﺘﻜﻤﻞ ﻭﻳﺘﻮﺝ ﻋﻤﻞ ﺍﳊـﻮﺍﺱ )ﻭﺍﻟﻌﻘـﻞ( ﺍﻟـﱵ‬
‫ﺃﺳﺮﻓﺖ ﺍﻟﻨﻈﺮﺍﺕ ﺍﻟﻮﺿﻌﻴﺔ ﻭﺍﻹﻣﺒﲑﻳﻘﻴﺔ ﺍﳌﺘﻄﺮﻓﺔ ﻭﻏﺎﻟﺖ ﰲ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻴﻬﺎ ﻭﺣﺪﻫﺎ‪.‬‬
‫ﻭﻻ ﳝﻜﻦ ﻭﺍﳊﺎﻝ ﻛﺬﻟﻚ ﺃﻥ ﻧﻠﻘﻲ ﻭﺭﺍﺀﻧﺎ ﻇﻬﺮﻳﺎ ﺑﻜﻞ ﻣﺎ ﺃﺳﻔﺮﺕ ﻋﻨﻪ ﺟﻬﻮﺩ ﺟﻴـﻮﺵ ﺍﻟﻌﻠﻤـﺎﺀ‬
‫ﻭﺍﻟﺒﺎﺣﺜﲔ ﻋﻠﻲ ﻣﺪﻯ ﺍﻟﺴﻨﲔ ﰲ ﺇﻃﺎﺭ ﻫﺬﻩ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﳊﺪﻳﺜﺔ ﺑﻜﻞ ﻣﺎ ﻧﺘﺞ ﻋﻨﻬﺎ ﻣﻦ ﺧﲑ ﺃﻭ ﻣﺎ ‪‬ﺎ‬

‫‪-٢٥-‬‬
‫ﻣﻦ ﻭﻫﻦ‪ ،‬ﲣﻮﻓﺎ ﻣﻦ ﺃﻥ ﻳﺘﺴﺮﺏ ﺇﻟﻴﻨﺎ ﻣﺎ ﰲ ﺑﻌﺾ ﺗﻠﻚ ﺍﻟﻨﺘﺎﺋﺞ ﻣﻦ ﺃﺧﻄﺎﺀ‪ ،‬ﻓﻨﻜﻮﻥ ﻛﻤﻢ ﻳﺮﻣـﻲ ﺑﺎﻟﻄﻔـﻞ‬
‫ﺿﻤﻦ ﻣﺎﺀ ﺍﻻﻏﺘﺴﺎﻝ ﻛﻤﺎ ﻳﻘﻮﻟﻮﻥ‪ .‬ﻭﻟﻜﻦ ﻫﺬﺍ ﻳﺘﺮﺗﺐ ﻋﻠﻴﻨﺎ ﺑﺎﻟﻀﺮﻭﺭﺓ ﻣﺴﺆﻭﻟﻴﺔ ﻛﱪﻯ‪ ،‬ﺗﺘﻤﺜﻞ ﰲ ﺍﻟـﻮﻋﻲ‬
‫ﺑﺎﳌﺴﻠﻤﺎﺕ ﺍﻟﱵ ﺗﻜﻤﻦ ﺣﱴ ﻭﺭﺍﺀ ﺃﻛﺜﺮ ﺍﳌﻔﺎﻫﻴﻢ ﺑﺮﺍﺀﺓ ﰲ ﺍﻟﻈﺎﻫﺮ‪ ،‬ﲢﺴ‪‬ﺒﺎ ﻣﻦ ﺍﻟﻮﻗـﻮﻉ ﰲ ﺇﺳـﺎﺭ ﺍﻟﻔﺌـﺎﺕ‬
‫ﺍﻟﻔﻜﺮﻳﺔ ﺍﻟﻐﺮﺑﻴﺔ ﻋﻦ ﺍﳌﻨﻈﻮﺭ ﺍﻹﺳﻼﻣﻲ ﻭﺍﻟﺸﺎﺋﻌﺔ ﰲ ﺇﻃﺎﺭ ﺗﻠﻚ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﻭﻫﺬﺍ ﺃﻣﺮ ﻻ ﺑﺪ ﻣﻦ ﺍﻟﻨﻬﻮﺽ ﺑﺘﺒﻌﺎﺗﻪ‬
‫ﺑﻘﻮﺓ ﻭﺛﻘﺔ ﰲ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱄ‪ ،‬ﺫﻟﻚ ﺃﻥ ﺍﻟﺘﺨﻮﻑ ﻭﺍﻟﺘﻘﻮﻗﻊ ﻭﺍﻟﺘﺮﺩﺩ ﻻ ﳝﻜﻦ ﺃﻥ ﺗﺄﰐ ﺑﺸﻲﺀ ﺇﳚـﺎﰊ ﺃﻭ‬
‫ﺍﺑﺘﻜﺎﺭﻱ ﻳﻌﲔ ﻋﻠﻰ ﺍﳊﻴﺎﺓ‪ ،‬ﺑﻞ ﺇﻥ ﺫﻟﻚ ﻗﺪ ﻳﻜﻮﻥ ﰲ ﺍﳊﻘﻴﻘﺔ ﺃﻛﱪ ﻣﻌﻮﻕ ﻟﻠﻨﻤﺎﺀ ﻭﺍﻟﺘﻘﺪﻡ‪ ،‬ﻭﺍﳌﻮﻗﻒ ﻳﺘﻄﻠﺐ‬
‫ﺇﻗﺪﺍﻣﺎ ﻭﻋﻤﻼ ﺇﳚﺎﺑﻴﺎ ﰲ ﻇﻞ ﻭﻋﻲ ﺻﺎﺩﻕ ﻭﺍﺛﻖ ﻳﺆ ‪‬ﻣ ‪‬ﻦ ﻣﻌﻪ ﺍﻟﺘﻬﻮﺭ ﻭﺍﻟﺰﻟﻞ … ﻓﺈﺫﺍ ﺃﺿﻔﻨﺎ ﺇﱃ ﺫﻟﻚ ﺇﻣﻜﺎﻧﻴـﺔ‬
‫ﺍﻟﺘﺼﺤﻴﺢ‪ -‬ﺍﻟﺬﺍﰐ ﺍﻟﱵ ﻳﻘﻮﻡ ﻋﻠﻴﻬﺎ ﺍﻟﻌﻠﻢ ﺍﳊﺪﻳﺚ ﺑﻄﺒﻴﻌﺘﻪ ﻓﺈﻧﻪ ﻳﺘﺒﲔ ﻟﻨﺎ ﺃﻥ ﺃﻱ ﺍﺑﺘﻌﺎﺩ ﻋﻦ ﺍﳉﺎﺩﺓ ﺃﻭ ﻭﻗـﻮﻉ‬
‫ﰲ ﺍﻷﺧﻄﺎﺀ ﻧﺘﻴﺠﺔ ﺍﻟﻌﻤﻞ ﺍﻟﻌﻠﻤﻲ ﺍﻹﳚﺎﰊ ﳝﻜﻦ ﻣﻦ ﺧﻼﻝ ﺍﻟﻨﻘﺪ ﻭﺍﻟﺘﻤﺤﻴﺺ ﺍﻟﺬﻱ ﻳﻘـﻮﻡ ﺑـﻪ ﺍﻟﺒـﺎﺣﺜﻮﻥ‬
‫ﺍﻵﺧﺮﻭﻥ ﻣﻌﺎﳉﺘﻪ ﻭﺗﺼﺤﻴﺤﻪ ﻭﻟﻮ ﺑﻌﺪ ﺣﲔ‪.‬‬

‫ﺍﳌﺮﺣﻠﺔ ﺍﻟﺜﺎﻟﺜﺔ ‪ :‬ﺍﻟﺘﺒﺎﺩﻝ ﻭﺍﻟﺘﻘﺎﺭﺏ‬

‫ﻳﺒﺪﻭ ﺃﻧﻨﺎ ﻗﺪ ﻭﺻﻠﻨﺎ ﺍﻟﻴﻮﻡ ﺇﱃ ﻣﺮﺣﻠﺔ ﻳﻮﺷﻚ ﺃﻥ ﻳﺘﺤﻘﻖ ﻓﻴﻬﺎ ﻣﺎ ﻳﺸﺒﻪ ﺍﻹﲨﺎﻉ ﺣﻮﻝ ﺍﻻﺻـﻄﻼﺡ‬
‫ﻭﺍﳌﻔﻬﻮﻡ‪ -‬ﻋﻠﻰ ﻭﺟﻪ ﻳﺘﻀﻤﻦ ﺷﻴﺌﺎ ﻣﻦ ﺍﻟﺘﻜﺎﻣﻞ ﺑﲔ ﺍﻟﺘﻮﺟﻬﲔ ﺍﻟﺴﺎﺑﻘﲔ ﺃﻭ ﺍﻟﺘﺒﺎﺩﻝ ﺑﻴﻨﻬﻤﺎ ﻋﻠﻰ ﺍﻟﺼـﻮﺭﺓ‬
‫ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
‫)‪ (١‬ﻟﻘﺪ ﺃﺻﺒﺢ ﺍﺻﻄﻼﺡ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﻔﻀﻠﻪ ﺃﺻﺤﺎﺏ ﺍﻟﺘﻮﺟـﻪ‬
‫ﺍﻟﺜﺎﱐ ﳛﻈﻰ ﺑﻘﺒﻮﻝ ﻏﺎﻟﺒﻴﺔ ﺍﳌﻬﺘﻤﲔ ﺑﺎﻟﻘﻀﻴﺔ ﰲ ﺍﻟﻜﺘﺎﺑﺎﺕ ﺍﳌﻨﺸﻮﺭﺓ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻣﻊ ﺍﻋﺘﺒـﺎﺭ ﺫﻟـﻚ‬
‫‪ Islamization of the Social‬ﰲ ﺍﻟﻜﺘﺎﺑـﺎﺕ‬ ‫‪Sciences‬‬ ‫ﺍﻻﺻﻄﻼﺡ ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ﻣﺮﺍﺩﻓﺎ ﻻﺻـﻄﻼﺡ‬
‫ﺍﻷﺟﻨﺒﻴﺔ‪.‬‬
‫)‪ (٢‬ﻭﻣﻊ ﺫﻟﻚ ﻓﺈﻥ ﻫﺬﺍ ﺍﻻﺻﻄﻼﺡ ‪" ..‬ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ" ﻗﺪ ﺃﺻﺒﺢ ﺍﻟﻴﻮﻡ ﻳﺴﺘﺨﺪﻡ‬
‫ﻋﻠﻰ ﻧﻄﺎﻕ ﻭﺍﺳﻊ ﺑﺪﻻﻟﺔ "ﺍﳌﻔﻬﻮﻡ" ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﺪﻋﻮ ﺇﻟﻴﻪ ﺃﺻﺤﺎﺏ ﺍﻟﺘﻮﺟﻪ ﺍﻷﻭﻝ )ﺃﺳـﻠﻤﺔ ﺍﻟﻌﻠـﻮﻡ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ(‪ ،‬ﲟﻌﲎ ﺃﻥ ﺟﻮﻫﺮ ﺍﳌﻬﻤﺔ ﺍﻟﺘﺄﺻﻴﻠﻴﺔ ﻭﻓﻖ ﻫﺬﺍ ﺍﳌﻔﻬﻮﻡ ﺇﳕﺎ ﻳﺘﻤﺜﻞ ﰲ ﺗﺼﺤﻴﺢ ﻣﺴﺎﺭ "ﺍﻟﻌﻠﻮﻡ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ" ﺍﻟﻘﺎﺋﻤﺔ ﺃﻛﺜﺮ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﺇﻧﺸﺎﺀ ﻓﺮﻭﻉ ﺟﺪﻳﺪﺓ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ" ﺍﻟﺘﻘﻠﻴﺪﻳﺔ ﺗﻜـﻮﻥ‬
‫ﳐﺘﺼﺔ ﺑﺪﺭﺍﺳﺔ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﺫﻟﻚ ﰲ ﺿﻮﺀ ﺍﻗﺘﻨﺎﻉ ﻣﺘﺰﺍﻳﺪ ﺑﺄﻥ ﻣﻨﺎﻫﺞ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻗـﺪ‬
‫ﻛﺎﻧﺖ ﺗﺮﻛﺰ ﺗﻘﻠﻴﺪﻳﺎ ﻋﻠﻰ ﺍﻻﺳﺘﻨﺒﺎﻁ ﻣﻦ ﺍﻟﻨﺼﻮﺹ ﺃﻛﺜﺮ ﻣﻦ ﺗﺮﻛﻴﺰﻫﺎ ﻋﻠﻰ ﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﻮﺍﻗﻌﻴﺔ ﺍﳌﻴﺪﺍﻧﻴﺔ‪.‬‬
‫ﳑﺎ ﳚﻌﻞ ﺍﺳﺘﺨﺪﺍﻡ ﺗﻠﻚ ﺍﳌﻨﺎﻫﺞ ﺍﻷﺻﻮﻟﻴﺔ ﺍﻟﺘﻘﻠﻴﺪﻳﺔ‪ -‬ﺍﻟﱵ ﺃﺛﺒﺘﺖ ﺍﻷﻳﺎﻡ ﻛﻔﺎﺀ‪‬ﺎ ﺍﻟﻜﱪﻯ ﰲ ﺍﻟﻮﺻـﻮﻝ‬
‫ﺇﱃ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺘﻜﻠﻴﻔﻴﺔ‪ -‬ﻏﲑ ﻣﻼﺋﻢ ﻟﻠﻘﻴﺎﻡ ﺑﺘﻠﻚ ﺍﳌﻬﺎﻡ ﺍﳉﺪﻳﺪﺓ‪ -‬ﺍﻟﻠﻬﻢ ﺇﻻ ﺑﺈﻋﺎﺩﺓ ﻧﻈـﺮ ﻭﺇﺿـﺎﻓﺎﺕ‬
‫ﻛﺜﲑﺓ‪.‬‬

‫‪-٢٦-‬‬
‫ﻭﻋﻠﻰ ﺍﻟﻌﻜﺲ ﻣﻦ ﺫﻟﻚ ﻓﺈﻥ ﺍﺳﺘﻜﻤﺎﻝ ﺍﻟﻨﻘﺺ ﰲ ﻣﻨﺎﻫﺞ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﳊﺎﻟﻴﺔ ﺃﻭ ﺍﺳﺘﺒﺪﺍﻝ ﺑﻌـﺾ‬
‫ﻣﻜﻮﻧﺎ‪‬ﺎ ﻳﺒﺪﻭ ﺃﻗﺮﺏ ﻣﻨﺎ ﻻ ﺑﻜﺜﲑ ﻣﻦ ﺗﻄﻮﻳﺮ ﻣﻨﺎﻫﺞ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻣﻦ ﺣﻴﺚ ﻗﺪﺭﺗﻪ ﻋﻠﻰ ﺍﻻﺿﻄﻼﻉ ‪‬ﺬﻩ‬
‫ﺍﳌﻬﻤﺔ ﺍﳉﺪﻳﺪﺓ ﻭﺃﻛﺜﺮ ﻳﺴﺮﺍﹰ‪ ،‬ﻭﺫﻟﻚ ﻣﻊ ﺇﺩﺭﺍﻙ ﻛﺎﻣﻞ ﺑﺄﻥ ﻫﺬﺍ ﻻ ﻳﻌﲎ ﺑﺄﻱ ﺣﺎﻝ ﺇﺿﻔﺎﺀ ﻧﻮﻉ ﻣﻦ ﺍﻷﻓﻀﻠﻴﺔ‬
‫ﺃﻭ ﺍﻷﺳﺒﻘﻴﺔ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﳊﺪﻳﺜﺔ ﰲ ﺫﺍ‪‬ﺎ ﻣﻦ ﺣﻴﺚ "ﺗﻮﺟﻴﻪ" ﻧﺘﺎﺋﺞ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻛﻤﺎ ﺃﻧـﻪ ﻻ‬
‫ﻳﻌﲏ ﺍﺳﺘﺨﺪﺍﻡ ﻧﺘﺎﺋﺞ ﺍﻟﺪﺭﺍﺳﺔ ﺍﻹﻣﺒﲑﻳﻘﻴﺔ ﻟﻠﻮﺍﻗﻊ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻛﻤﺼﺪﺭ ﻣﻌﻴﺎﺭﻱ ﻟﻠﺘﻮﺟﻴﻪ ﺍ‪‬ﺘﻤﻌﻲ ﺃﻭ ﺣﻜﻤـﹰﺎ‬
‫ﻋﻠﻰ ﻣﺴﲑﺓ ﺍﳊﻴﺎﺓ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻓﺬﻟﻚ ﺃﻣﺮ ﻳﺘﻨﺎﰱ ﺃﺻﻼ ﻣﻊ ﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ ﻟﻺﻧﺴﺎﻥ ﻭﺍ‪‬ﺘﻤﻊ ﻭﺍﻟﻮﺟـﻮﺩ‬
‫ﺍﻟﺬﻱ ﻫﻮ ﳏﻮﺭ ﺍﳉﻬﻮﺩ ﺍﻟﺘﺄﺻﻴﻠﻴﺔ‪.‬‬
‫ﻫﺬﺍ ﻫﻮ ﺍﳌﻮﻗﻒ ﻛﻤﺎ ﻳﺒﺪﻭ ﻟﻨﺎ ﳌﻦ ﻳﺘﺎﺑﻊ ﺟﻬﻮﺩ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻟﻴـﻮﻡ‪ ،‬ﻭﻻ‬
‫ﻳﻌﲎ ﻫﺬﺍ ﺃﻥ ﻣﺎ ﺃﺷﺮﻧﺎ ﺇﻟﻴﻪ ﻣﻦ ﺗﻘﺎﺭﺏ ﰲ ﺍﻟﺮﺃﻱ ﻭﻭﺣﺪﺓ ﻧﺴﺒﻴﺔ ﰲ ﺍﳌﻔﻬﻮﻡ ﻭﺍﳌﺼﻄﻠﺢ ﳝﺜﻞ ﺧﺎﲤﺔ ﺍﳌﻄـﺎﻑ‬
‫ﻟﻼﺟﺘﻬﺎﺩﺍﺕ ﰲ ﻫﺬﺍ ﺍ‪‬ﺎﻝ )ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻤﻔﻬﻮﻡ ﺃﻭ ﺍﳌﺼﻄﻠﺢ( ﺃﻭ ﻏﲑﻩ‪ ،‬ﺑﻞ ﺇﻥ ﺍﻷﻭ‪‬ﱃ ﺃﻥ ﺗﺒﻘﻰ ﺁﻓﺎﻗﻨﺎ ﻣﻔﺘﻮﺣﺔ‬
‫ﺩﺍﺋﻤﺎ ﻟﺘﺘﺴﻊ ﻟﻜﻞ ﺍﺟﺘﻬﺎﺩ ﺃﺻﻴﻞ ﻭﺭﺃﻯ ﺳﺪﻳﺪ‪.‬‬

‫‪@ @òîÇbànuüa@âìÜÈÜÛ@ïßý⁄a@Ýî•dnÛa@ÑíŠÈm‬‬

‫ﻟﻘﺪ ﺗﻌﺪﺩﺕ ﳏﺎﻭﻻﺕ ﺍﻟﺘﻌﺮﻳﻒ ﺑﺎﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ ﺑﺼﻔﺔ ﻋﺎﻣﺔ ﺃﻭ ﻟﻠﻌﻠـﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴـﺔ‬
‫ﺑﺼﻔﺔ ﺧﺎﺻﺔ‪ ،‬ﻭﻟﻜﻦ ﻣﻌﻈﻢ ﺍﻟﺘﻌﺮﻳﻔﺎﺕ ﻗﺪ ﺗﺄﺛﺮﺕ ﺑﺸﻜﻞ ﻭﺍﺿﺢ ﺑﺎﻟﺘﻌﺮﻳﻒ ﺍﳌﺒﺪﺋﻲ ﺍﻟﺬﻱ ﻛﺎﻥ ﻗﺪ ﻗﺪﻣﻪ ﺩ‪.‬‬
‫ﺇﲰﺎﻋﻴﻞ ﺍﻟﻔﺎﺭﻭﻗﻲ ﻳﺮﲪﻪ ﺍﷲ "ﻷﺳﻠﻤﺔ ﺍﳌﻌﺮﻓﺔ"‪ ،‬ﻭﻟﻌﻞ ﻣﻦ ﺍﳌﻔﻴﺪ ﻫﻨﺎ ﺃﻥ ﻧﺴﺘﻌﺮﺽ ﺑﻌﺾ ﻫـﺬﻩ ﺍﶈـﺎﻭﻻﺕ‬
‫ﺍﳌﺨﺘﻠﻔﺔ ﺍﻟﱵ ﺗﻌﻜﺲ ﺍﻟﺘﻮﺟﻬﺎﺕ ﺍﻟﱵ ﺃﺷﺮﻧﺎ ﺇﻟﻴﻬﺎ ﺁﻧﻔﺎ‪ ،‬ﻗﺒﻞ ﺃﻥ ﻧﻨﺘﻬﻲ ﺇﱃ ﳏﺎﻭﻟﺔ ﺃﺧﲑﺓ ﻟﻠﺘﻌﺮﻳﻒ ﺍﺳﺘﺨﻼﺻﺎ‬
‫ﳌﺎ ﻫﻮ ﻣﺘﻔﻖ ﻋﻠﻴﻪ ﺑﲔ ﻣﻀﺎﻣﲔ ﺗﻠﻚ ﺍﻟﺘﻌﺮﻳﻔﺎﺕ‪ ،‬ﻭﺗﻌﺒﲑﹰﺍ ﻋﻦ ﺍﻟﺘﻘﺎﺭﺏ ﺍﻷﺧﲑ ﺑﲔ ﺍﻟﺘﺼﻮﺭﺍﺕ ﺍﳌﺘﻌﺪﺩﺓ‪.‬‬
‫ﻟﻘﺪ ﻗﺎﻡ ﺍﻟﺪﻛﺘﻮﺭ ﺍﻟﻔﺎﺭﻭﻗﻲ ﻳﺮﲪﻪ ﺍﷲ ﺑﺘﻌﺮﻳﻒ ﺃﺳﻠﻤﺔ ﺍﳌﻌﺮﻓﺔ ﺃﻭ ﺇﺳﻼﻣﻴﺔ ﺍﳌﻌﺮﻓﺔ ﺑﺄ‪‬ـﺎ "ﺇﻋـﺎﺩﺓ‬
‫ﺻﻴﺎﻏﺔ ﺍﳌﻌﺮﻓﺔ ﻋﻠﻰ ﺃﺳﺎﺱ ﻣﻦ ﻋﻼﻗﺔ ﺍﻹﺳﻼﻡ ‪‬ﺎ‪ .‬ﺃﻱ ﺇﻋﺎﺩﺓ ﲢﺪﻳﺪ ﻭﺗﺮﺗﻴﺐ ﺍﳌﻌﻠﻮﻣﺎﺕ‪ ،‬ﻭﺇﻋﺎﺩﺓ ﺍﻟﻨﻈﺮ‬
‫ﰲ ﺍﺳﺘﻨﺘﺎﺟﺎﺕ ﻫﺬﻩ ﺍﳌﻌﻠﻮﻣﺎﺕ ﻭﺗﺮﺍﺑﻄﻬﺎ‪ ،‬ﻭﺇﻋﺎﺩﺓ ﺗﻘﻮﱘ ﺍﻟﻨﺘﺎﺋﺞ‪ ،‬ﻭﺇﻋﺎﺩﺓ ﺗﺼﻮﺭ ﺍﻷﻫـﺪﺍﻑ‪ ،‬ﻭﺃﻥ ﻳـﺘﻢ‬
‫ﺫﻟﻚ ﺑﻄﺮﻳﻘﺔ ﲤﻜﻦ ﻣﻦ ﺇﻏﻨﺎﺀ ﻭﺧﺪﻣﺔ ﻗﻀﻴﺔ ﺍﻹﺳﻼﻡ" )ﺍﻟﻔﺎﺭﻭﻗﻲ‪١٩٨٦ ،‬ﻡ‪ (٥٤ :‬ﻭﻗﺪ ﺑﲔ ﺍﻟﻔﺎﺭﻭﻗﻲ ﺃﻥ‬
‫ﲢﻘﻴﻖ ﺗﻠﻚ ﺍﻷﻫﺪﺍﻑ ﳝﻜﻦ ﺃﻥ ﻳﺘﻢ ﻣﻦ ﺧﻼﻝ ‪:‬‬
‫‪ - ١‬ﻓﻬﻢ ﺗﻠﻚ ﺍﻟﻌﻠﻮﻡ ﺍﳊﺪﻳﺜﺔ ﰲ ﺃﺭﻗﻰ ﺣﺎﻻﺕ ﺗﻄﻮﺭﻫﺎ ﻭﺍﻟﺘﻤﻜﻦ ﻣﻨﻬﺎ‪ ،‬ﻭﲢﻠﻴﻞ ﻭﺍﻗﻊ ﺗﻠﻚ ﺍﻟﻌﻠﻮﻡ ﻧﻘـﺪﻳﺎ‬
‫ﻟﺘﻘﺪﻳﺮ ﺟﻮﺍﻧﺐ ﺍﻟﻘﻮﺓ ﻭﺍﻟﻀﻌﻒ ﻓﻴﻬﺎ ﻣﻦ ﻭﺟﻬﺔ ﻧﻈﺮ ﺍﻹﺳﻼﻡ‪.‬‬
‫‪ - ٢‬ﻓﻬﻢ ﻭﺍﺳﺘﻴﻌﺎﺏ ﺇﺳﻬﺎﻣﺎﺕ ﺍﻟﺘﺮﺍﺙ ﺍﳌﻨﻄﻠﻖ ﻣﻦ ﻓﻬﻢ ﺍﳌﺴﻠﻤﲔ ﻟﻠﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﰲ ﳐﺘﻠﻒ ﺍﻟﻌﺼـﻮﺭ‪،‬‬
‫ﻭﺗﻘﺪﻳﺮ ﺟﻮﺍﻧﺐ ﺍﻟﻘﻮﺓ ﻭﺍﻟﻀﻌﻒ ﻓﻴﻪ‪ ،‬ﰲ ﺿﻮﺀ ﺣﺎﺟﺔ ﺍﳌﺴﻠﻤﲔ ﰲ ﺍﻟﻮﻗـﺖ ﺍﳊﺎﺿـﺮ‪ ،‬ﻭﰲ ﺿـﻮﺀ‬
‫ﻣﺘﻄﻠﺒﺎﺕ ﺍﳌﻌﺮﻓﺔ ﺍﳊﺪﻳﺜﺔ‪.‬‬

‫‪-٢٧-‬‬
‫‪ - ٣‬ﺍﻟﻘﻴﺎﻡ ﺑﺘﻠﻚ ﺍﻟﻘﻔﺰﺓ ﺍﻻﺑﺘﻜﺎﺭﻳﺔ ﺍﻟﺮﺍﺋﺪﺓ ﺍﻟﻼﺯﻣﺔ ﻹﳚﺎﺩ "ﺗﺮﻛﻴﺒﺔ" ﲡﻤﻊ ﺑﲔ ﻣﻌﻄﻴﺎﺕ ﺍﻟﺘﺮﺍﺙ ﺍﻹﺳﻼﻣﻲ‬
‫ﻭﻧﺘﺎﺋﺞ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻌﺼﺮﻳﺔ‪ ،‬ﲟﺎ ﻳﺴﺎﻋﺪ ﻋﻠﻰ ﲢﻘﻴﻖ ﻏﺎﻳﺎﺕ ﺍﻹﺳﻼﻡ ﺍﻟﻌﻠﻴﺎ )ﺍﻟﻔـﺎﺭﻭﻗﻲ‪-١٧ :١٩٨٢ ،‬‬
‫‪.(٢١‬‬
‫ﻭﻟﻘﺪ ﺣﺎﻭﻝ ﳏﻤﺪ ﺭﻓﻘﻲ ﻋﻴﺴﻰ ﺃﻳﻀﹰﺎ ﲢﺪﻳﺪ ﻣﻔﻬﻮﻡ ﺃﺳﻠﻤﺔ ﺍﳌﻌﺮﻓﺔ ﻓﺬﻛﺮ ﺃ‪‬ـﺎ " ‪ ..‬ﺍﺷـﺘﻘﺎﻕ ﺍﻷﺳـﺲ‬
‫ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻭﺍﻻﺳﺘﻔﺎﺩﺓ ﳑﺎ ﺗﻮﺻﻞ ﺇﻟﻴﻪ ﻋﻠﻤﺎﺀ ﺍﻟﻐﺮﺏ ﻣﻦ ﻧﺘﺎﺋﺞ ﻣﺎﺩﻳﺔ ﺗﺴـﺎﻫﻢ ﰲ ﻋﻤـﺎﺭﺓ ﺍﻷﺭﺽ‪ ،‬ﻭﻗﻴـﺎﻡ‬
‫ﺍﻹﻧﺴﺎﻥ ﺑﻮﻇﻴﻔﺘﻪ ﺍﳌﺮﺗﻀﺎﺓ ﻟﻪ ﺩﻳﻨﺎ‪ ،‬ﻭﺗﻮﺟﻴﻪ ﻫﺬﻩ ﺍﻟﻨﺘﺎﺋﺞ ﰲ ﺳﺒﻴﻞ ﲢﻘﻴﻖ ﺍﻟﻐﺎﻳﺔ ﻣﻦ ﻫﺬﺍ ﺍﻟﻮﺟﻮﺩ" )ﻋﻴﺴـﻰ‪،‬‬
‫‪١٩٨٦‬ﻡ‪ ،‬ﺹ ‪.(٣٤-٣٣‬‬
‫ﺃﻣﺎ ﻋﻤﺎﺩ ﺍﻟﺪﻳﻦ ﺧﻠﻴﻞ )‪١٩٩٠‬ﻡ‪ :‬ﺹ ‪ (١١-٨‬ﻓﻘﺪ ﻋﺮﻑ ﺃﺳﻠﻤﺔ ﺍﳌﻌﺮﻓﺔ ﺃﻭ ﺇﺳﻼﻣﻴﺔ ﺍﳌﻌﺮﻓﺔ ﺑﺄ‪‬ﺎ‬
‫ﺗﻌﲎ‪" :‬ﳑﺎﺭﺳﺔ ﺍﻟﻨﺸﺎﻁ ﺍﳌﻌﺮﰲ ﻛﺸﻔﺎﹰ‪ ،‬ﻭﲡﻤﻴﻌﺎﹰ‪ ،‬ﻭﺗﺮﻛﻴﺒﺎﹰ‪ ،‬ﻭﺗﻮﺻﻴﻼﹰ‪ ،‬ﻭﻧﺸﺮﺍﹰ‪ ،‬ﻣﻦ ﺯﺍﻭﻳﺔ ﺍﻟﺘﺼﻮﺭ ﺍﻹﺳـﻼﻣﻲ‬
‫ﻟﻠﻜﻮﻥ ﻭﺍﳊﻴﺎﺓ ﻭﺍﻹﻧﺴﺎﻥ"‪ ،‬ﰒ ﺑﲔ ﺃﻥ ﻣﻘﺼﻮﺩﻩ ﻣﻦ ﺍﻟﻨﺸﺎﻁ ﺍﳌﻌﺮﰲ ﻫﻮ "‪ ..‬ﺗﺴﻠﻴﻂ ﺍﻟﻌﻘـﻞ ﺍﻟﺒﺸـﺮﻯ‪ -‬ﺃﻭ‬
‫ﺑﻌﺒﺎﺭﺓ ﺃﺩﻕ ﺍﻟﻘﺪﺭﺍﺕ ﺍﻟﻌﻘﻠﻴﺔ ﺍﻟﺒﺸﺮﻳﺔ‪ -‬ﻋﻠﻰ ﺍﻟﻈﻮﺍﻫﺮ ﺍﳌﺎﺩﻳﺔ ﻭﺍﳊﻴﻮﻳﺔ ﻭﺍﻟﺮﻭﺣﻴﺔ ﻭﺍﻹﻧﺴﺎﻧﻴﺔ ﰲ ﻣﺪﻯ ﺍﻟﻜﻮﻥ‬
‫ﻭﺍﻟﻌﺎﱂ ﻭﺍﳊﻴﺎﺓ"‪ ،‬ﻛﻤﺎ ﺃﻭﺿﺢ ﺃﻥ "ﺍﳌﻌﺮﻓﺔ" ﺇﳕﺎ ﻫﻲ ﳎﺮﺩ ﻭﺟﻪ ﺁﺧﺮ ﻣﻦ ﻭﺟﻮﻩ ﺣﻴﺎﺓ ﺍﻹﻧﺴﺎﻥ ﺍﻟﱵ ﻳﻨﺒﻐـﻲ ﺃﻥ‬
‫ﺗﻮﺟﻪ ﺇﺳﻼﻣﻴﹰﺎ" … ﻭﺫﻟﻚ ﻣﻦ ﺃﺟﻞ ﺃﻥ ﺗﺼﺒﺢ ﺍﳊﻴﺎﺓ ﺍﻟﺒﺸﺮﻳﺔ ﺑﻜﺎﻓﺔ ﺃﻧﺸﻄﺘﻬﺎ ﻭﺻﻴﻐﻬﺎ ﺇﺳـﻼﻣﻴﺔ ﺍﻟﺘﻮﺟـﻪ‪،‬‬
‫ﺇﺳﻼﻣﻴﺔ ﺍﳌﻤﺎﺭﺳﺔ‪ ،‬ﺇﺳﻼﻣﻴﺔ ﺍﳌﻔﺮﺩﺍﺕ ‪ ..‬ﺇﻥ ﺇﺳﻼﻣﻴﺔ ﺍﳌﻌﺮﻓﺔ ﻫﺎ ﻫﻨﺎ ﻻ ﺗﻌﲏ ﻓﻘﻂ ﺍﻟﺪﻋﻮﺓ ﻟﺘﺤﻘﻴﻖ ﺍﻟﻮﻓـﺎﻕ‬
‫ﺑﲔ ﻣﻌﻄﻴﺎﺕ ﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﻭﺑﲔ ﺍﳌﻄﺎﻟﺐ ﺍﻟﺪﻳﻨﻴﺔ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﻟﺘﻄﺒﻴﻖ‪ ،‬ﻭﺇﳕﺎ ﺗﻌﲎ ﻗﺒﻞ ﻫـﺬﺍ ﻭﺑﻌـﺪﻩ‬
‫ﺍﺣﺘﻮﺍﺀ ﻛﺎﻓﺔ ﺍﻷﻧﺸﻄﺔ ﺍﳌﻌﺮﻓﻴﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻋﻠﻰ ﺍﳌﺴﺘﻮﻳﲔ ﺍﻟﻨﻈﺮﻱ ﻭﺍﻟﺘﻄﺒﻴﻘﻲ ﻣﻌﹰﺎ ﻣﻦ ﺃﺟﻞ ﺟﻌﻠﻬﺎ ﺗﺘﺤﻘﻖ ﰲ‬
‫ﺩﺍﺋﺮﺓ ﺍﻟﻘﻨﺎﻋﺎﺕ ﺍﻹﳝﺎﻧﻴﺔ ﻭﺗﺘﺸﻜﻞ ﻭﻓﻖ ﻣﻄﺎﻟﺒﻬﺎ ﻭﺗﺼﻮﺭﺍ‪‬ﺎ ﺍﻟﺸﺎﻣﻠﺔ"‪.‬‬
‫ﻭﻗﺪ ﻓﻀﻞ ﺃﺣﺪ ﺍﻷﻗﺴﺎﻡ ﺍﻟﻌﻠﻤﻴﺔ ﲜﺎﻣﻌﺔ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺑﻦ ﺳﻌﻮﺩ ﺍﻹﺳﻼﻣﻴﺔ ﺍﺳﺘﺨﺪﺍﻡ ﺗﻌﺒﲑ "ﺗﺄﺻـﻴﻞ‬
‫ﺍﻟﻌﻠﻮﻡ ﺇﺳﻼﻣﻴﹰﺎ" ﻋﻠﻰ ﺗﻌﺒﲑ ﺃﺳﻠﻤﺔ ﺍﻟﻌﻠﻮﻡ ﻭﻋﺮﻓﻪ ﺑﺄﻧﻪ ‪" :‬ﺟﻌﻞ ﲨﻴﻊ ﺍﻟﻌﻠﻮﻡ ﺍﻟﱵ ﺗﺪﺭﺱ ﰲ ﺍﻟﻌﺎﱂ ﻋﺎﻣﺔ‪ -‬ﻭﰲ‬
‫ﺍﻟﻌﺎﱂ ﺍﻟﻌﺮﰊ ﻭﺍﻹﺳﻼﻣﻲ ﺧﺎﺻﺔ‪ -‬ﻣﻨﻄﻠﻘﺔ ﻭﻣﻨﺒﺜﻘﺔ ﻣﻦ ﺃﺻﻮﻝ ﺍﻹﺳﻼﻡ ﻭﻣﻔﺎﻫﻴﻤﻪ ﺍﻟﻌﻘﺎﺋﺪﻳﺔ ﺍﳌﺒﺜﻮﺛﺔ ﰲ ﺍﻟﻘﺮﺁﻥ‬
‫ﻭﺍﻟﺴﻨﺔ ﻭﺍﶈﺪﺩﺓ ﳌﻔﺎﻫﻴﻢ ‪ :‬ﺍﻷﻟﻮﻫﻴﺔ ﻭﺍﻹﻧﺴﺎﻥ ﻭﺍﻟﻜﻮﻥ ﻭﺍﳊﻴﺎﺓ‪ ،‬ﻭﺍﻟﻌﻼﻗﺔ ﺑﲔ ﻛﻞ ﻣﻨﻬﺎ‪ ،‬ﻭﺭﻓﺾ ﺇﻗﺎﻣﺔ ﺍﻟﻌﻠﻮﻡ‬
‫ﻋﻠﻰ ﺃﺻﻮﻝ ﻭﻣﻔﺎﻫﻴﻢ ﺗﺘﻌﺎﺭﺽ ﻣﻊ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻣﻘﺘﻀﻴﺎ‪‬ﺎ" ﻣﺮﻛﺰ ﺍﻟﺒﺤﻮﺙ‪ ،١٩٨٧ ،‬ﺹ ‪.(٣٤‬‬
‫ﻛﻤﺎ ﻗﺎﻣﺖ ﺍﻟﻠﺠﻨﺔ ﺍﻟﺪﺍﺋﻤﺔ ﻟﻠﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﲜﺎﻣﻌﺔ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺑﻦ ﺳﻌﻮﺩ ﺍﻹﺳﻼﻣﻴﺔ ﺑﺘﻌﺮﻳـﻒ‬
‫"ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ" ﻋﻠﻰ ﺃﻧﻪ ‪:‬‬
‫"ﺗﺄﺳﻴﺲ ﺗﻠﻚ ﺍﻟﻌﻠﻮﻡ ﻋﻠﻰ ﻣﺎ ﻳﻼﺋﻤﻬﺎ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻦ ﺃﺩﻟﺔ ﻧﺼﻴﺔ ﺃﻭ ﻗﻮﺍﻋـﺪ ﻛﻠﻴـﺔ ﺃﻭ‬
‫ﺍﺟﺘﻬﺎﺩﺍﺕ ﻣﺒﻨﻴﺔ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺑﺬﻟﻚ ﺗﺴﺘﻤﺪ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺃﺳﺴﻬﺎ ﻭﻣﻨﻄﻠﻘﺎ‪‬ﺎ ﻣﻦ ﺍﻟﺸﺮﻳﻌﺔ ﻭﻻ ﺗﺘﻌﺎﺭﺽ ﰲ‬
‫ﲢﻠﻴﻼ‪‬ﺎ ﻭﻧﺘﺎﺋﺠﻬﺎ ﻭﺗﻄﺒﻴﻘﺎ‪‬ﺎ ﻣﻊ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻭﻻ ﻳﻌﲎ ﺫﻟﻚ ﺑﻄﺒﻴﻌﺔ ﺍﳊـﺎﻝ ﺃﻥ ﺗـﺪﺧﻞ ﺍﻟﻌﻠـﻮﻡ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﰲ ﺇﻃﺎﺭ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻭﺇﳕﺎ ﺍﳌﻬﻢ ﺃﻻ ﺗﺘﻌﺎﺭﺽ ﻣﻌﻬﺎ‪ .‬ﻭﻻ ﺗﺘﻌﺎﺭﺽ ﻋﻤﻠﻴﺔ ﺍﻟﺘﺄﺻﻴﻞ ‪‬ﺬﺍ ﺍﳌﻔﻬﻮﻡ‬

‫‪-٢٨-‬‬
‫ﺍﻟﻌﺎﻡ ﻣﻊ ﺃﻱ ﺗﻘﺪﻡ ﻋﻠﻤﻲ ﻭﺗﻄﻮﺭ ﻣﻨﻬﺠﻲ ﻻ ﻳﻨﺎﻗﺾ ﺍﳌﻨﻬﺞ ﺍﻹﺳﻼﻣﻲ ﻋﻠﻰ ﺃﺳﺎﺱ ﺃﻥ ﺍﻹﺳﻼﻡ ﺩﻋﺎ ﺇﱃ ﺍﻟﻌﻠﻢ‬
‫ﻭﺣﺚ ﻋﻠﻴﻪ"‪.‬‬
‫ﻭﻗﺪ ﺭﺃﺕ ﺍﻟﻠﺠﻨﺔ ﺃﻥ ﻫﺬﺍ ﳝﻜﻦ ﲢﻘﻴﻘﻪ ﻣﻦ ﺧﻼﻝ ﺍﻟﻌﻨﺎﺻﺮ ﺍﻟﺘﺎﻟﻴﺔ ‪:‬‬
‫‪ - ١‬ﻭﺿﻊ ﺗﺼﻮﺭ ﺇﺳﻼﻣﻲ ﻣﺘﻜﺎﻣﻞ ﻋﻦ ﺍﻹﻧﺴﺎﻥ ﻭﺍ‪‬ﺘﻤﻊ ﻭﺍﻟﺜﻘﺎﻓﺔ ﲝﻴﺚ ﳝﺜﻞ ﺍﻹﻃـﺎﺭ ﺍﻟﻔﻜـﺮﻱ ﺍﻟﻌـﺎﻡ‬
‫ﻟﺪﺭﺍﺳﺔ ﺍﻟﻘﻀﺎﻳﺎ ﻭﺍﳌﻮﺿﻮﻋﺎﺕ ﺍﳌﻄﺮﻭﺣﺔ ﰲ ﳎﺎﻝ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪.‬‬
‫‪ - ٢‬ﻭﺿﻊ ﻣﻨﻬﺞ ﺇﺳﻼﻣﻲ ﻣﺘﻤﻴﺰ ﻟﺘﻠﻚ ﺍﻟﻌﻠﻮﻡ ﻳﻄﻠﻖ ﻋﻠﻴﻪ ﺍﳌﻨﻬﺞ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻳﺒﲎ ﻋﻠﻴـﻪ‬
‫ﻗﻴﺎﻡ ﻣﺪﺭﺳﺔ ﻣﺘﻤﻴﺰﺓ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺗﺴﻤﻰ ﺍﳌﺪﺭﺳﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪.‬‬
‫‪ - ٣‬ﺍﻟﻌﻮﺩﺓ ﺇﱃ ﺍﻷﺻﻮﻝ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺍﻟﺘﺮﺍﺙ ﺍﻹﺳﻼﻣﻲ ﺍﻟﻘﻮﱘ ﻋﻨﺪ ﺩﺭﺍﺳﺔ ﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﺘﺮﺑﻮﻳﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ‬
‫ﻭﺍﻟﻨﻔﺴﻴﺔ ﻟﻼﺳﺘﻔﺎﺩﺓ ﻣﻦ ﻫﺬﺍ ﺍﻟﺘﺮﺍﺙ‪.‬‬
‫‪ - ٤‬ﺍﻟﻌﻮﺩﺓ ﺇﱃ ﺍﻷﺻﻮﻝ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺍﻟﺘﺮﺍﺙ ﺍﻹﺳﻼﻣﻲ ﺍﻟﻘﻮﱘ ﻋﻨﺪ ﺩﺭﺍﺳﺔ ﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﺘﺮﺑﻮﻳﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ‬
‫ﻭﺍﻟﻨﻔﺴﻴﺔ ﻟﻼﺳﺘﻔﺎﺩﺓ ﻣﻦ ﻫﺬﺍ ﺍﻟﺘﺮﺍﺙ‪.‬‬
‫‪ - ٤‬ﺑﺮﺍﺯ ﺍﳌﺒﺎﺩﺉ ﻭﺍﳌﺴﻠﻤﺎﺕ ﻭﺍﳌﻔﺎﻫﻴﻢ ﻭﺍﳌﻨﻄﻠﻘﺎﺕ ﺍﻟﱵ ﺗﻌﱪ ﻋﻦ ﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴـﺔ‪،‬‬
‫ﻭﺗﺼﺤﻴﺢ ﺍﻟﻨﻈﺮﻳﺎﺕ ﻭﺍﳌﻔﺎﻫﻴﻢ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻋﻠﻰ ﺿﻮﺀ ﺫﻟﻚ‪.‬‬
‫‪ - ٥‬ﻋﺮﺽ ﻧﺘﺎﺋﺞ ﺍﻟﺒﺤﻮﺙ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻋﻠﻰ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺍﻟﺘﺼﻮﺭﺍﺕ ﺍﻟﺼﺤﻴﺤﺔ ﻓﻤﺎ ﺍﻧﺴﺠﻢ ﻣﻌﻬﺎ‬
‫ﻗﺒﻞ ﻭﻣﺎ ﺗﻌﺎﺭﺽ ﻣﻌﻬﺎ ﺭﻓﺾ ﻭﻣﺎ ﻛﺎﻥ ﺟﺪﻳﺪﹰﺍ ﻻ ﻳﻨﺎﻗﺾ ﺍﳊﻘﺎﺋﻖ ﻭﺍﳌﺴـﻠﻤﺎﺕ ﺍﻹﺳـﻼﻣﻴﺔ ﻗﹸﺒـﻞ‬
‫ﺑﺎﻋﺘﺒﺎﺭﻩ ﺇﺿﺎﻓﺔ ﺳﻠﻴﻤﺔ ﺇﱃ ﺍﳌﻌﺮﻓﺔ‪.‬‬
‫ﺃﻣﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻟﻌﻠﻢ ﺍﻟﻨﻔﺲ ﻓﻘﺪ ﰎ ﺗﻌﺮﻳﻔﻪ ﻋﻠﻰ ﺃﻧﻪ "ﺇﻗﺎﻣﺔ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﺃﺳـﺎﺱ‬
‫ﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ ﻟﻺﻧﺴﺎﻥ‪ ،‬ﻭﻋﻠﻰ ﺃﺳﺎﺱ ﻣﺒﺎﺩﺉ ﺍﻹﺳﻼﻡ ﻭﺣﻘﺎﺋﻖ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳـﻼﻣﻴﺔ ﲝﻴـﺚ ﺗﺼـﺒﺢ‬
‫ﻣﻮﺿﻮﻋﺎﺕ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﻭﻣﺎ ﻳﺘﻀﻤﻨﻪ ﻣﻦ ﻣﻔﺎﻫﻴﻢ ﻭﻧﻈﺮﻳﺎﺕ ﻣﺘﻔﻘﺔ ﻣﻊ ﻣﺒﺎﺩﺉ ﺍﻹﺳﻼﻡ‪ -‬ﺃﻭ ﻋﻠﻰ ﺍﻷﻗﻞ‪ -‬ﻏﲑ‬
‫ﻣﺘﻌﺎﺭﺿﺔ ﻣﻌﻬﺎ" )ﳏﻤﺪ ﻋﺜﻤﺎﻥ ﳒﺎﰐ‪١٩٨٩ ،‬ﻡ‪ ،‬ﺹ ‪.(٧-٦‬‬
‫ﺃﻣﺎ ﻋﻦ "ﺍﻟﺘﻮﺟﻴﻪ ﺍﻹﺳﻼﻣﻲ ﻟﻌﻠﻢ ﺍﻟﻨﻔﺲ" ﻓﺈﻧﻪ ﻗﺪ ‪‬ﻋﺮ‪‬ﻑ )ﻛﻤﺎﻝ ﻣﺮﺳﻰ‪١٩٩١ :‬ﻡ‪ (٢٥ :‬ﻋﻠﻰ ﺃﻥ‬
‫ﺍﳌﻘﺼﻮﺩ ﺑﻪ ﻫﻮ "ﺇﳚﺎﺩ ﻭﺟﻬﺔ ﻋﻠﻤﻴﺔ‪ Scientific Paradigm -‬ﳍﺬﺍ ﺍﻟﻌﻠﻢ ﰲ ﺍﻟﺒﻼﺩ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻣﺴﺘﻤﺪﺓ ﻣﻦ‬
‫ﻣﻨﻬﺞ ﺣﻴﺎ‪‬ﺎ‪ ،‬ﺗﻮﺟﻪ ﻋﻠﻤﺎﺀ ﺍﻟﻨﻔﺲ ﺍﳌﺴﻠﻤﲔ ﰲ ﻧﻈﺮ‪‬ﻢ ﺇﱃ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﰲ ﺗﻔﺴﲑ ﺳﻠﻮﻛﻪ‪ ،‬ﻭﰲ ﻭﺿﻊ ﺑﺮﺍﻣﺞ‬
‫ﺗﻨﻤﻴﺔ ﺻﺤﺘﻪ ﺍﻟﻨﻔﺴﻴﺔ‪ ،‬ﻭﻭﻗﺎﻳﺘﻪ ﻣﻦ ﺍﻻﳓﺮﺍﻑ‪ ،‬ﻭﻋﻼﺝ ﺍﳓﺮﺍﻓﺎﺗﻪ‪ ،‬ﻭﰲ ﺍﺧﺘﻴﺎﺭ ﻣﻮﺿـﻮﻋﺎﺕ ﺍﻟﺒﺤــﻮﺙ‪،‬‬
‫ﻭﺗﻔﺴـﲑ ﻧﺘﺎﺋﺠﻬﺎ …"‪.‬‬
‫ﻭﺍﳌﺘﺄﻣﻞ ﻟﺘﻠﻚ ﺍﻟﺘﻌﺮﻳﻔﺎﺕ ﻻ ﳝﻠﻚ ﺇﻻ ﺃﻥ ﻳﻼﺣﻆ ﺃﻥ ﺑﻌﻀﻬﺎ ﻗﺪ ﺟﺎﺀ ﻣﺘﺄﺛﺮﺍ ﺑﺄﺣﺪ ﺍﻟﺘﻮﺟﻬﲔ ﺍﻟﻠﺬﻳﻦ‬
‫ﺳﺒﻖ ﺍﻹﺷﺎﺭﺓ ﺇﻟﻴﻬﻤﺎ ﻓﻴﻤﺎ ﺳﺒﻖ‪ ،‬ﻭﺃﻥ ﺍﻟﺒﻌﺾ ﺍﻵﺧﺮ ﻗﺪ ﺟﺎﺀ ﻣﺘﻮﺍﺯﻧﺎ ﺑـﲔ ﺍﻟﺘـﻮﺟﻬﲔ‪ ،‬ﻭﺃﻥ ﻳﻼﺣـﻆ ﺃﻥ‬

‫‪-٢٩-‬‬
‫ﺍﻟﺘﻌﺮﻳﻔﺎﺕ ﻗﺪ ﺟﺎﺀﺕ ﳐﺘﻠﻔﺔ ﻣﻦ ﺣﻴﺚ ﺩﺭﺟﺔ ﺍﻟﻌﻤﻮﻣﻴﺔ ﻭﺍﻟﺘﺠﺮﻳﺪ‪ ،‬ﳑﺎ ﻗﺪ ﻳﱪﺭ ﺍﳊﺎﺟﺔ ﺇﱃ ﳏﺎﻭﻟﺔ ﺟﺪﻳـﺪﺓ‬
‫ﻟﻠﺘﻌﺮﻳﻒ ﲣﺘﻂ ﺧﻄﺎ ﻭﺳﻄﺎ ﺑﲔ ﺍﻟﺘﻮﺟﻬﲔ ﻣﻦ ﻧﺎﺣﻴﺔ ﻭﺑﲔ ﻣﺴﺘﻮﻳﺎﺕ ﺍﻟﺘﺠﺮﻳﺪ ﻭﺍﻟﻌﻤﻮﻣﻴﺔ ﻣﻦ ﻧﺎﺣﻴﺔ ﺃﺧﺮﻯ‪.‬‬

‫ﻭﻟﻘﺪ ﻳﻜﻮﻥ ﻣﻦ ﺍﳌﻤﻜﻦ ﰲ ﺿﻮﺀ ﻣﺎ ﺳﺒﻖ ﺃﻥ ﻧﻌﺮ‪‬ﻑ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴـﺔ ﻋﻠـﻰ‬
‫ﺍﻟﻮﺟﻪ ﺍﻟﺘﺎﱄ ‪:‬‬
‫"ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻋﺒﺎﺭﺓ ﻋﻦ ﻋﻤﻠﻴﺔ ﺇﻋﺎﺩﺓ ﺑﻨﺎﺀ ﺍﻟﻌﻠـﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴـﺔ ﰲ‬
‫ﺿﻮﺀ ﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ ﻟﻺﻧﺴﺎﻥ ﻭﺍ‪‬ﺘﻤﻊ ﻭﺍﻟﻮﺟﻮﺩ‪ ،‬ﻭﺫﻟﻚ ﺑﺎﺳﺘﺨﺪﺍﻡ ﻣﻨﻬﺞ ﻳﺘﻜﺎﻣﻞ ﻓﻴـﻪ ﺍﻟـﻮﺣﻲ‬
‫ﺍﻟﺼﺤﻴﺢ ﻣﻊ ﺍﻟﻮﺍﻗﻊ ﺍﳌﺸﺎﻫﺪ ﻛﻤﺼﺎﺩﺭ ﻟﻠﻤﻌﺮﻓﺔ‪ ،‬ﲝﻴﺚ ﻳﺴﺘﺨﺪﻡ ﺫﻟﻚ ﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ ﻛﺈﻃﺎﺭ ﻧﻈﺮﻱ‬
‫ﻟﺘﻔﺴﲑ ﺍﳌﺸﺎﻫﺪﺍﺕ ﺍﳉﺰﺋﻴﺔ ﺍﶈﻘﻘﺔ ﻭﺍﻟﺘﻌﻤﻴﻤﺎﺕ ﺍﻹﻣﺒﲑﻳﻘﻴﺔ )ﺍﻟﻮﺍﻗﻌﻴﺔ( ﻭﰲ ﺑﻨﺎﺀ ﺍﻟﻨﻈﺮﻳـﺎﺕ ﰲ ﺗﻠـﻚ‬
‫ﺍﻟﻌﻠﻮﻡ ﺑﺼﻔﺔ ﻋﺎﻣﺔ"‪.‬‬
‫ﻭﻳﻼﺣﻆ ﺃﻧﻨﺎ ﻗﺪ ﺣﺎﻭﻟﻨﺎ ﰲ ﻫﺬﺍ ﺍﻟﺘﻌﺮﻳﻒ ﺃﻻ ﻧﺘﻮﻗﻒ ﻋﻨﺪ ﺣﺪ ﺍﻟﺘﻌﺮﻳﻒ ﺑﺎﻷﻫﺪﺍﻑ‪ ،‬ﻭﺃﻥ ﻧﺘﺠـﺎﻭﺯ‬
‫ﺫﻟﻚ ﺇﱃ ﺍﻟﺘﻌﺮﻳﻒ ﺑﺎﻟﻮﺳﺎﺋﻞ ﺃﻳﻀﺎﹰ‪ ،‬ﻭﺫﻟﻚ ﻣﻦ ﺧﻼﻝ ﺍﻟﺘﺮﻛﻴﺰ ﻋﻠﻰ ﺍﳉﻮﺍﻧﺐ ﺍﳌﻨﻬﺠﻴﺔ ﺍﻷﺳﺎﺳﻴﺔ ﻟﻠﺘﺄﺻـﻴﻞ‬
‫ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﻣﻦ ﻫﻨﺎ ﺗﺮﻯ ﺃﻧﻨﺎ ﻗﺪ ﺣﺎﻭﻟﻨﺎ ﺃﻥ ﻧﻮﺿﺢ ﺍﻟﺼﻮﺭﺓ ﺍﻟﱵ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻜﻮﻥ ﻋﻠﻴﻬﺎ‬
‫ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﻣﻌﻄﻴﺎﺕ ﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ ﻣﻦ ﺟﺎﻧﺐ‪ ،‬ﻭﺑﲔ ﻣﻌﻄﻴﺎﺕ ﺍﳌﺸﺎﻫﺪﺓ ﺍﳊﺴﻴﺔ ﺍﻟﺘﺠﺮﻳﺒﻴﺔ ﻣﻦ ﺟﺎﻧـﺐ‬
‫ﺁﺧﺮ‪ … ،‬ﻋﻠﻰ ﺃﺳﺎﺱ ﺃﻥ ﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ ﺍﳌﻨﻄﻠﻖ ﻣﻦ ﺍﺟﺘﻬﺎﺩ ﺍﳌﺴﻠﻤﲔ ﰲ ﻓﻬﻢ ﺍﻟﻮﺣﻲ ﳝﺜـﻞ ﺍﻹﻃـﺎﺭ‬
‫ﺍﻟﻨﻈﺮﻱ ﺍﻷﴰﻞ )ﺍﻟﺬﻱ ﳝﻜﻦ ﺃﻥ ﻳﻀﻢ ﺃﻃﺮﹰﺍ ﺗﺼﻮﺭﻳﺔ "ﺗﻔﺼﻴﻠﻴﺔ" ﰲ ﺩﺍﺧﻠﻪ ﺑﺎﻟﻄﺒﻊ( ﺍﻟﺬﻱ ﻳﻨﻄﻠﻖ ﻣﻨﻪ ﺍﻟﺘـﻨﻈﲑ‬
‫ﻟﻔﻬﻢ ﺍﻹﻧﺴﺎﻥ ﻭﺍ‪‬ﺘﻤﻊ‪ -‬ﺳﻮﺍﺀ ﻓﻴﻤﺎ ﻳﺘﺼﻞ ﺑﺄﺣﻮﺍﳍﻤﺎ ﰲ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻣﺒﺎﺷـﺮﺓ‪ ،‬ﺃﻭ ﰲ ﺗـﺄﺛﺮ ﺗﻠـﻚ‬
‫ﺍﻷﺣﻮﺍﻝ ﲟﺎ ﻳﻨﺘﻈﺮ ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺒﺎﻗﻴﺔ‪ -‬ﻭﺍﻟﺬﻱ ﻳﺘﻢ ﰲ ﺿـﻮﺋﻪ ﺗﻔﺴـﲑ ﺍﳊﻘـﺎﺋﻖ ﺍﻹﻣﺒﲑﻳﻘﻴـﺔ‪ ،‬ﻭ‬
‫ﺍﳌﻼﺣﻈﺎﺕ ﻭﺍﳌﺸﺎﻫﺪﺍﺕ ﺍﻟﱵ ﻳﺘﻢ ﺍﻟﺘﻮﺻﻞ ﺇﻟﻴﻬﺎ ﻣﻦ ﺧﻼﻝ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻮﺍﻗﻌﻴﺔ‪ ،‬ﲟـﺎ ﻧﻌﺘﻘـﺪ ﺃﻧـﻪ ﻳﻌـﺎﰿ‬
‫ﺍﻻﺯﺩﻭﺍﺟﻴﺔ ﺍﳌﻨﻬﺠﻴﺔ ﺍﻟﱵ ﺃﺩﺕ ‪‬ﺬﻩ ﺍﻟﻌﻠﻮﻡ ﺇﱃ ﺍﳊﺎﻝ ﺍﻟﱵ ﳒﺪﻫﺎ ﻋﻠﻴﻬﺎ ﺍﻵﻥ‪.‬‬
‫ﻭﻟﻌﻞ ﲢﻘﻴﻖ ﻗﺪﺭ ﻛﺎﻑ ﻣﻦ ﺍﻻﺗﻔﺎﻕ ﺣﻮﻝ ﺍﳌﻔﻬﻮﻡ ﻭﺍﻻﺻﻄﻼﺡ ﰲ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﺃﻥ ﻳﻜﻮﻥ ﺇﻳـﺬﺍﻧﺎ‬
‫ﺑﺎﳋﺮﻭﺝ ﻣﻦ ﻣﺮﺣﻠﺔ ﺍﳊﺪﻳﺚ "ﻋﻦ" ﺍﻟﺘﺄﺻﻴﻞ ﺃﻭ "ﺣﻮﻝ" ﺍﻟﺘﺄﺻﻴﻞ ﺇﱃ ﻣﺮﺣﻠﺔ ﺍﻟﺒﺤﺚ "ﰲ" ﺍﻟﺘﺄﺻﻴﻞ‪ ،‬ﲟﻌـﲎ‬
‫ﺍﻟﺘﺤﻮﻝ ﻣﻦ ﺗﻨﺎﻭﻝ ﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﱵ ﺗﺪﻭﺭ ﺣﻮﻝ ﻣﺎﻫﻴﺔ ﺍﻟﺘﺄﺻﻴﻞ ﻭﻣﱪﺭﺍﺗﻪ ﺇﱃ ﺍﻟﻘﻴﺎﻡ ﺑﺒﺤﻮﺙ ﺗﺄﺻﻴﻠﻴﺔ ﳏﺪﺩﺓ‪ ،‬ﺃﻱ‬
‫ﺍﻟﺘﺮﻛﻴﺰ ﻋﻠﻰ ﺇﻧﻔﺎﺫ ﻋﻤﻠﻴﺔ ﺍﻟﺘﺄﺻﻴﻞ ﺫﺍ‪‬ﺎ ﻭﺻﻮﻻ ﺇﱃ ﻧﺘﺎﺋﺞ ﻋﻠﻤﻴﺔ ﻣﺆﺻﻠﺔ ﺗﻄﺒﻴﻘﺎ ﻟﺘﻠﻚ ﺍﳌﻨﻬﺠﻴﺔ ﺍﶈﺪﺩﺓ‪.‬‬

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 ‫‪@ Þëþa@lbjÛa@ò·b‬‬

‫ﻟﻘﺪ ﺍﻗﺘﺼﺮﺕ ﻣﻨﺎﻗﺸﺘﻨﺎ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻋﻠﻰ ﻣﺎ ﻳﺸﺒﻪ ﺍﳌﻘﺪﻣﺎﺕ ﺣﻮﻝ ﻗﻀﻴﺔ ﺍﻟﺘﺄﺻـﻴﻞ ﺍﻹﺳـﻼﻣﻲ‬
‫ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺩﻭﻝ ﺩﺧﻮﻝ ﰲ ﺍﻟﺘﻔﺎﺻﻴﻞ‪ ،‬ﻓﺒﺪﺃﻧﺎ ﰲ ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ ﺑﻌﺮﺽ ﻧﺒﺬﺓ ﺗﺎﺭﳜﻴﺔ ﻣﻮﺟﺰﺓ ﺑﻴ‪‬ﻨﺎ ﻓﻴﻬﺎ‬
‫ﻛﻴﻒ ﺃﻥ ﺍﻟﻜﺜﲑﻳﻦ ﻣﻦ ﺍﳌﺸﺘﻐﻠﲔ ﺑﺎﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﰲ ﺍﻷﻭﻃﺎﻥ ﺍﻹﺳﻼﻣﻴﺔ ﻛﺎﻧﻮﺍ ﻳﻌﺎﻧﻮﻥ‪ -‬ﻋﻠﻰ ﺗﻌﺎﻗـﺐ‬
‫ﺍﻷﺟﻴﺎﻝ‪ -‬ﻣﻦ ﺍﻟﺸﻌﻮﺭ ﺑﺎﻟﺘﻨﺎﻓﺮ ﺍﳌﻌﺮﰲ ﺑﲔ ﻣﺎ ﺗﻘﻮﻡ ﻋﻠﻴﻪ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﳊﺪﻳﺜﺔ ﻭﺑﲔ ﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ‬
‫ﻟﻺﻧﺴﺎﻥ ﻭﺍ‪‬ﺘﻤﻊ ﻭﺍﻟﻮﺟﻮﺩ‪ ،‬ﻛﻤﺎ ﺃﻭﺿﺤﻨﺎ ﺃﻥ ﺍﻟﺘﻮﺻﻞ ﺇﱃ ﺣﻞ ﻳﻌﻴﺪ ﺍﻟﺘﻮﺍﻓﻖ ﺑـﲔ ﺍﻟﺪﺭﺍﺳـﺎﺕ ﺍﳌﺘﺼـﻠﺔ‬
‫ﺑﺎﻹﻧﺴﺎﻥ ﻭﺑﲔ ﻣﻌﻄﻴﺎﺕ ﺍﻟﻮﺣﻲ ﺍﻹﺳﻼﻣﻲ ﻗﺪ ﻇﻞ ﺃﻣﺮﺍ ﺑﻌﻴﺪ ﺍﳋﻴﺎﻝ ﲝﻜﻢ ﺍﻷﻭﺿﺎﻉ ﺍﳌﺘﺮﺩﻳﺔ ﺍﻟﱵ ﺳـﺎﺩﺕ‬
‫ﺃﻭﻃﺎﻥ ﺍﳌﺴﻠﻤﲔ ﺭﺩﺣﺎ ﻃﻮﻳﻼ ﻣﻦ ﺍﻟﺰﻣﻦ‪.‬‬
‫ﰒ ﺃﻭﺿﺤﻨﺎ ﻛﻴﻒ ﺃﻥ ﻋﺪﺩﺍ ﻣﻦ ﺍﻟﻌﻮﺍﻣﻞ ﻭﺍﻟﻈﺮﻭﻑ ﺍﳋﺎﺭﺟﻴﺔ ﻭﺍﻟﺪﺍﺧﻠﻴﺔ ﻗﺪ ﺗﻀﺎﻓﺮﺕ‪ -‬ﺑﻔﻀﻞ ﺍﷲ‬
‫ﺗﻌﺎﱃ‪ -‬ﻋﻠﻰ ﺗﻐﻴﲑ ﻫﺬﺍ ﺍﳌﻮﻗﻒ ﺗﻐﻴﲑﺍ ﺟﺬﺭﻳﺎ‪ ،‬ﻭﺃﻥ ﻫﺬﺍ ﻗﺪ ﺃﺩﻯ ﺑﺪﻭﺭﻩ ﰲ ﺍﻟﻌﻘﺪﻳﻦ ﺍﳌﺎﺿﻴﲔ ﺇﱃ ﺍﻟﺘﻮﺻﻞ ﺇﱃ‬
‫ﻣﺎ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺍﳊﻞ ﺍﻷﻣﺜﻞ ﳌﻮﺍﺟﻬﺔ ﺍﳌﺸﻜﻠﺔ … ﲟﺎ ﻳﻌ ‪‬ﺪ ﺑﺈﳚﺎﺩ ﺍﻟﺘﻜﺎﻣﻞ ﺑﲔ ﻋﻠﻮﻡ ﺍﻹﻧﺴﺎﻥ ﻭﺑﲔ ﻭﺣﻲ‬
‫ﺍﻟﺴﻤﺎﺀ ﻣﺘﻤﺜﻼ ﰲ ﻓﻜﺮﺓ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﻛﻴﻒ ﺃﻧﻪ ﺑﻈﻬﻮﺭ ﻫﺬﺍ ﺍﳌﻔﻬﻮﻡ ﻭﺷﻴﻮﻋﻪ ﻗﺪ‬
‫ﺃﺻﺒﺢ ﺍﻟﻄﺮﻳﻖ ﳑﻬ‪‬ﺪﺍ ﻟﻜﻲ ﻳﻌﻴﺪ ﺍﳌﺸﺘﻐﻠﻮﻥ ﺑﺎﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻷﻣﺮ ﺇﱃ ﻧﺼﺎﺑﻪ‪ ،‬ﻭﻳﻌﻮﺩﻭﺍ ﻟﻺﺳﻬﺎﻡ ﰲ ﺗﻄﻮﻳﺮ‬
‫ﻭﺗﻘﺪﻡ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﰲ ﺍﲡﺎﻫﺎﺕ ﺻﺤﻴﺤﺔ ﻭﻣﺜﻤﺮﺓ ﳋﲑ ﳎﺘﻤﻌﺎ‪‬ﻢ ﻭﳋﲑ ﺍﻟﻌﺎﱂ‪.‬‬
‫ﺃﻣﺎ ﰲ ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ ﻓﻠﻘﺪ ﺗﻌﺮﺿﻨﺎ ﻟﻘﻀﺎﻳﺎ ﺍﳌﻔﻬﻮﻡ ﻭﺍﳌﺼﻄﻠﺢ‪ ،‬ﻓﺄﺷﺮﻧﺎ ﺇﺷﺎﺭﺓ ﻋـﺎﺑﺮﺓ ﺇﱃ ﺑﻌـﺾ‬
‫ﺍﻟﺘﻮﺟﻬﺎﺕ ﺍﻟﱵ ﻇﻬﺮﺕ ﰲ ﺍﻟﺴﻨﻮﺍﺕ ﺍﳋﻤﺲ ﻋﺸﺮﺓ ﺍﳌﺎﺿﻴﺔ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﻔﻬﻢ ﺍﻟﻘﻀﻴﺔ ﻭﻧﻘﻄﺔ ﺍﻟﺒﺪﺀ ﻓﻴﻬﺎ‪ ،‬ﰒ‬
‫ﺍﺳﺘﻌﺮﺿﻨﺎ ﻋﺪﺩﺍ ﻣﻦ ﳏﺎﻭﻻﺕ ﺍﻟﺘﻌﺮﻳﻒ ﺑﺎﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﺍﻧﺘﻬﻴﻨﺎ ﺑﺘﻌﺮﻑ ﺃﺭﺩﻧـﺎ ﺃﻥ‬
‫ﻳﺮﻛﺰ ﻋﻠﻰ ﻣﺎ ﻧﺮﻱ ﺃﻧﻪ ﳝﺜﻞ ﺟﻮﻫﺮ ﺍﳌﻔﻬﻮﻡ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﻌﻠﻤﻴﺔ ﺍﳌﻨﻬﺠﻴﺔ‪ ،‬ﺩﻭﻥ ﺍﻟﻮﻗﻮﻑ ﻋﻨﺪ ﻣﺎ ﻫﻮ ﻣﺴـﻠﹼﻢ‬
‫ﺑﻪ ﳑﺎ ﻳﺘﺼﻞ ﺑﺎﻷﻫﺪﺍﻑ ﻭﺍﻟﻐﺎﻳﺎﺕ‪ .‬ﻭﻟﻘﺪ ﻗﺼﺪﻧﺎ ﺍﻟﻮﻗﻮﻑ ﻋﻨﺪ ﻫﺬﺍ ﺍﳊﺪ ﻋﻨﺪ ﺗﻠﻚ ﺍﻟﻨﻘﻄﺔ ﻷﻧﻨﺎ ﺳـﻨﻌﻮﺩ ﺇﱄ‬
‫ﺗﻨﺎﻭﻝ ﺍﳌﻮﺿﻮﻉ ﰲ ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ ﻋﻨﺪ ﺍﳊﺪﻳﺚ ﺍﻟﺘﻔﺼﻴﻠﻲ ﻋﻦ ﻗﻀﻴﺔ ﺍﳌﻨـﻬﺞ ﻭﺍﻹﺟـﺮﺍﺀﺍﺕ ﺍﳌﻨﻬﺠﻴـﺔ "ﰲ‬
‫ﺍﻟﻔﺼﻠﲔ ﺍﻟﺴﺎﺑﻊ ﻭﺍﻟﺜﺎﻣﻦ" ﳑﺎ ﻧﺄﻣﻞ ﺃﻥ ﻳﻀﻊ ﺍﻟﻨﻘﺎﻁ ﻋﻠﻰ ﺍﳊﺮﻭﻑ ﻭﻳﺒﲔ ﻣﻌﺎﱂ ﺍﳌﻨﻬﺠﻴﺔ ﺍﻟﺘﺄﺻﻴﻠﻴﺔ ﺇﻥ ﺷـﺎﺀ‬
‫ﺍﷲ‪.‬‬
‫ﻭﺑﻌﺪ ‪..‬‬
‫ﻓﻠﻌﻞ ﺍﻟﻘﺎﺭﺉ ﺍﳌﺪﻗﻖ ﻗﺪ ﻻﺣﻆ ﺃﻥ ﺗﻨﺎﻭﻟﻨﺎ ﻟﻠﻤﻮﺿﻮﻉ ﺣﱴ ﺍﻵﻥ ﻗﺪ ﺟﺎﺀ ﻣﻘﺘﺼﺮﺍ ‪-‬ﰲ ﲨﻠﺘﻪ‪ -‬ﻋﻠﻰ‬
‫ﺍﻟﻮﺻﻒ ﺩﻭﻥ ﺍﻟﺘﺤﻠﻴﻞ ‪ ،‬ﻭﻧﻮﺩ ﻫﻨﺎ ﺃﻥ ﻧﺬﻛﺮ ﺃﻥ ﺍﻟﺴﺒﺐ ﰲ ﺫﻟﻚ ﻳﺮﺟﻊ‪ -‬ﻛﻤﺎ ﺃﺳﻠﻔﻨﺎ‪ -‬ﺇﱃ ﺃﻧﻨﺎ ﺃﺭﺩﻧـﺎ ﺃﻥ‬
‫ﻧﻘﺪﻡ ﻟﻠﻘﺎﺭﺉ ﻣﻨﺎ ﻳﺸﺒﻪ ﺍﳌﻘﺪﻣﺎﺕ ﺣﻮﻝ ﺍﳌﻮﺿﻮﻉ ﻭﺣﺴﺐ‪ ،‬ﺩﻭﻥ ﺍﻟﺪﺧﻮﻝ ﰲ ﺗﻔﺼﻴﻼﺗﻪ ﻭﺩﻗﺎﺋﻘﻪ ﰲ ﻫـﺬﺍ‬

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‫ﺍﻟﺒﺎﺏ‪ ،‬ﺣﱴ ﻳﻜﻮﻥ ﺫﻟﻚ ﻛﻠﻪ ﲤﻬﻴﺪﹰﺍ ﳌﺎ ﻧﻌﺘﱪ ﺃﻧﻪ ﳝﺜﻞ ﲝﻖ ﺟﻮﻫﺮ ﺍﻟﻘﻀﻴﺔ ﺑ ‪‬ﺮﻣ‪‬ﺘﻬﺎ‪ -‬ﺃﻻ ﻭﻫﻮ ﻣﻮﺿﻮﻉ ﺍﳌﻨﻬﺞ‬
‫ﺍﻟﻌﻠﻤﻲ ﻟﻠﺒﺤﺚ ‪ ..‬ﻣﺎ ﻟﻪ ﻭﻣﺎ ﻋﻠﻴﻪ‪.‬‬
‫ﻓﻤﺎ ﺍﻟﺬﻱ ﻧﻘﺼﺪﻩ ﺑﺬﻟﻚ ‪ ..‬؟‬
‫ﺇﻥ ﻣﺎ ﻧﺮﻳﺪ ﺃﻥ ﻳﻜﻮﻥ ﻭﺍﺿﺤﺎ ﲤﺎﻣﺎ ﻫﻮ ﺃﻥ ﻗﻀﻴﺔ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺇﳕﺎ ﻫﻲ‬
‫ﺃﻭ ﹰﻻ ﻭﻗﺒﻞ ﻛﻞ ﺷﺊ ﻗﻀﻴﺔ ﻣﻨﻬﺠﻴﺔ‪ ،‬ﲟﻌﲎ ﺃﻥ ﻗﻄﺐ ﺍﻟﺮﺣﻰ ﺍﻟﺬﻱ ﺗﺪﻭﺭ ﺣﻮﻟﻪ ﺍﻟﻘﻀﻴﺔ ﺑﺄﺳﺮﻫﺎ ﺇﳕﺎ ﻳﺘﻤﺜـﻞ‬
‫ﻓﻴﻤﺎ ﻳﺘﻀﻤﻨﻪ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻣﻦ ﺍﻧﺘﻘﺎﺩﺍﺕ ﺟﻮﻫﺮﻳﺔ ﻟﻠﻤﻨﻬﺞ ﺍﻟﻌﻠﻤﻲ ﻟﻠﺒﺤﺚ ﻋﻠـﻰ‬
‫ﺍﻟﺼﻮﺭﺓ ﺍﻟﱵ ﻳﺴﺘﺨﺪﻡ ‪‬ﺎ ﰲ ﺩﺭﺍﺳﺔ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ -‬ﺍﻟﺴﻠﻮﻛﻴﺔ ﻣﻨﻬﺎ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻛﻤﺎ ﻳﺘﻤﺜـﻞ ﻓﻴﻤـﺎ‬
‫ﻳﺘﻀﻤﻨﻪ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻣﻦ ﺗﻘﺪﱘ ﻣﺸﺮﻭﻉ ﳏﺪﺩ ﺍﳌﻌﺎﱂ ﻹﺻﻼﺡ ﺫﻟﻚ ﺍﳌﻨﻬﺞ ﻭﻣﻮﺍﺟﻬﺔ ﺍﻻﻧﺘﻘـﺎﺩﺍﺕ‪،‬‬
‫ﻭﺇﻋﺎﺩﺗﻪ ﺇﱃ ﻃﺮﻳﻖ ﺍﻟﺴﻮﺍﺀ ﻋﻨﺪﻧﺎ ﻭﻋﻨﺪ ﻏﲑﻧﺎ‪.‬‬
‫ﺇﻥ ﻣﻦ ﻳﻘﺮﺃ ﺍﻟﻔﻘﺮﺓ ﺍﻟﺴﺎﺑﻘﺔ ﻗﺪ ﺗﺘﻤﻠﻜﻪ ﺍﻟﺪﻫﺸﺔ ﳑﺎ ﻗﺪ ﻳﺒﺪﻭ ﻟﻪ ﻭﻛﺄﻧﻪ ﻧﻮﻉ ﻣﻦ ﺍﻻﺩﻋﺎﺀ ﺍﻟﻌﺮﻳﺾ ﻻ‬
‫ﻳﺘﺠﺰﺃ ﻋﻠﻴﻪ ﺇﻻ ﻣﻦ ﻻ ﻳﻌﺮﻓﻮﻥ ﻟﻠﻌﻠﻢ ﻭﻟﻠﻤﻨﻬﺞ ﺍﻟﻌﻠﻤﻲ ﻟﻠﺒﺤﺚ ﻗﺪﺭﳘﺎ ﻭﻣﻜﺎﻧﺘﻬﻤﺎ‪ ،‬ﻭﳓﻦ ﻗﺪ ﻧﻌﺬﺭ ﻣﻦ ﻳﻈﻦ‬
‫ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻈﻦ‪ ،‬ﻓﻤﻜﺎﻧﺔ ﺍﳌﻨﻬﺞ ﺍﻟﻌﻠﻤﻲ ﻫﻲ ﻣﻜﺎﻧﺔ ﺍﻟﻘﻠﺐ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻌﻠﻮﻡ‪ ،‬ﻭﻛﻞ ﻧﻘﺪ ﻳﻮﺟﻪ ﺇﱃ ﺍﳌﻨﻬﺞ ﻳﺘﺮﺗﺐ‬
‫ﻋﻠﻴﻪ‪ -‬ﺇﻥ ﺻﺢ‪ -‬ﺁﺛﺎﺭ ﺑﻌﻴﺪﺓ ﺍﳌﺪﻯ ﻋﻠﻰ ﺑﻨﺎﺀ ﺍﻟﻌﻠﻮﻡ ﻭﳏﺘﻮﺍﻫﺎ‪ ،‬ﻭﻟﻜﻨﻪ ﻗﺪ ﻳﻜﻮﻥ ﻣﻦ ﺍﻹﻧﺼﺎﻑ ﺃﻥ ﻧﺪﻋﻮ ﻣﺜﻞ‬
‫ﻫﺬﺍ ﺍﻟﻘﺎﺭﺉ ﺍﻟﻜﺮﱘ ﺃﻥ ﻳﺼﱪ ﻣﻌﻨﺎ ﻭﺃﻥ ﻳﺘﺎﺑﻊ ﻗﺮﺍﺀﺓ ﺍﻟﺒﺎﺑﲔ ﺍﻟﺜﺎﱐ ﻭﺍﻟﺜﺎﻟﺚ ﺑﺈﻣﻌﺎﻥ ﻟﻌﻠﻪ ﺃﻥ ﻳﻜﺘﺸﻒ ﺑﻨﻔﺴـﻪ‬
‫ﻣﺪﻯ ﺍﻟﺘﺰﺍﻣﻨﺎ ﺍﻟﺘﺎﻡ ﲟﻮﺍﺭﻳﺚ ﺍﻟﻌﻠﻢ ﻭﺗﻘﺎﻟﻴﺪﻩ ﺍﻷﺻﻴﻠﺔ ﳑﺎ ﻋﻠﻴﻪ ﺇﲨﺎﻉ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﻟﻜﻨﻨﺎ ﻧﺆﻛـﺪ ﰲ ﺍﻟﻮﻗـﺖ‬
‫ﺫﺍﺗﻪ‪ -‬ﻭﺑﻨﻔﺲ ﺍﻟﻘﻴﺎﺱ‪ -‬ﺃﻧﻪ ﻻ ﳝﻜﻨﻨﺎ ﺃﻥ ﻧﺴﻠﻢ ﰲ ﻣﺴﺎﺋﻞ ﺍﳌﻨﻬﺞ ﺃ‪ ,‬ﰲ ﻏﲑﻫﺎ ﺇﻻ ﲟﺎ ﺗﺜﺒﺖ ﺟﺪﺍﺭﺗـﻪ ﺑﻌـﺪ‬
‫ﺍﻟﻔﺤﺺ ﻭﺍﻟﺘﺤﻠﻴﻞ ﻭﺍﻟﺘﻤﺤﻴﺺ ﺍﻟﺪﻗﻴﻖ‪ ،‬ﺃﻣﺎ ﻣﺎ ﻻ ﻳﺼﻤﺪ ﻟﺬﻟﻚ ﺍﻟﺘﻤﺤﻴﺺ ﳑﺎ ﺟﺎﺀﻧﺎ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﺘﻠﻘﻲ ﻋـﻦ‬
‫ﺍﳌﻌﻠﻤﲔ ﻭﺍﻟﻨﺎﻗﻠﲔ ﻏﲑ ﺍﻟﻨﺎﻗﺪﻳﻦ ﻓﻼ ﺣﺮﻣﺔ ﻟﻪ ﻭﻻ ﻛﺮﺍﻣﺔ ﺣﱴ ﻭﺇﻥ ﺗﺴ ‪‬ﻤﻰ ﺑﺎﻟﺮﻧﺎﻥ ﻣﻦ ﺍﻷﲰﺎﺀ‪ ،‬ﻭﺇﻥ ﻗﺎﻡ ﻋﻠﻰ‬
‫ﺇﳛﺎﺀﺍﺕ ﺑﺎﻟﺼﺪﻕ ﻭﺍﻟﺜﺒﺎﺕ ﺍﻟﱵ ﻳﺜﺒﺖ ﺃﻧﻪ ﻟﻴﺲ ﳍﺎ ﻣﺎ ﻳﱪﺭﻫﺎ ﺑﻌﺪ ﺍﻟﺘﺤﻠﻴﻞ ﺍﻟﺪﻗﻴﻖ‪.‬‬
‫ﻭﻣﻦ ﻫﻨﺎ ﻓﺈﻧﻨﺎ ﺇﺫ ﻧﻨﺘﻘﻞ ﺇﱃ ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﱐ ﺑﻔﺼﻠﻴﻪ ﺍﻟﺜﺎﻟﺚ ﻭﺍﻟﺮﺍﺑﻊ ﻓﺈﻧﻨﺎ ﻧﺘﺤﻮﻝ ﻣﻦ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﻮﺻﻔﻴﺔ‬
‫ﺍﻟﱵ ﺳﺮﻧﺎ ﻋﻠﻴﻬﺎ ﺇﱃ ﺍﻵﻥ ﺇﱃ ﻃﺮﻳﻘﺔ ﲢﻠﻴﻠﻴﺔ ﺻﺎﺭﻣﺔ‪ ،‬ﻧﺴﻠﻂ ﻓﻴﻬﺎ ﺍﻷﺿﻮﺍﺀ‪ -‬ﺑـﺈﺫﻥ ﺍﷲ‪ -‬ﻋﻠـﻰ ﺍﻷﺻـﻮﻝ‬
‫ﺍﻟﺘﺎﺭﳜﻴﺔ ﻭﺍﳌﻌﺮﻓﻴﺔ ﻟﻠﻤﻨﻬﺞ ﺍﻟﻌﻠﻤﻲ ﻟﻠﺒﺤﺚ ﺍﳌﻌﻤﻮﻝ ﺑﻪ ﺍﻟﻴﻮﻡ ﰲ ﺩﺭﺍﺳﺔ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﺫﻟـﻚ ﻣـﻦ‬
‫ﺧﻼﻝ ﻧﻈﺮﺓ ﻧﻘﺪﻳﺔ ﻧﺘﻌﺮﻑ ﻓﻴﻬﺎ ﻋﻠﻰ ﻣﻨﺎﻃﻖ ﺍﻻﺧﺘﻼﻝ ﰲ ﻫﺬﺍ ﺍﳌﻨﻬﺞ ﻭﳓﻠﻞ ﺃﺳـﺒﺎﺑﻪ ﻭﻧﺘﺎﺋﺠـﻪ‪ ،‬ﲤﻬﻴـﺪﹰﺍ‬
‫ﻟﻼﻧﺘﻘﺎﻝ ﰲ ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ ﺇﱃ ﺗﻮﺻﻴﻒ ﻷﺑﻌﺎﺩ ﺍﻹﺻﻼﺡ ﺍﳌﻨﺸﻮﺩ ﺍﻟﺬﻱ ﳝﻜﻦ ﺃﻥ ﻳﻌﺎﰿ ﺗﻠﻚ ﺍﻻﺧﺘﻼﻻﺕ ﰲ‬
‫ﺿﻮﺀ ﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ‪.‬‬

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 ‫‪@ ïãbrÛa@lbjÛa‬‬
‫‪òí†Ôã@ñŠÄäi@szjÜÛ@ïàÜÈÛa@wèä½a@ZòîšÔÛa@kÛ‬‬
‫ﲤﻬﻴــﺪ ‪:‬‬
‫ﻗﺪ ﻻ ﺗﻜﻮﻥ ﻫﻨﺎﻙ ﻗﻀﻴﺔ ﹶﺃ ‪‬ﻭﻟﹶﻰ ﺑﺎﻻﻫﺘﻤﺎﻡ ﻭﺃﺟﺪﺭ ﺑﺎﻟﺘﻨﺎﻭﻝ ﺍﳉﺎﺩ ﻣﻦ ﺟﺎﻧﺐ ﺍﳌﻬﺘﻤﲔ ﺑﺄﺳﻠﻤﺔ ﺍﻟﻌﻠﻮﻡ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺃﻭ ﺑﺎﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ )ﺃﻭ‪ -‬ﺇﻥ ﻛﻨﺖ ﺗﻔﻀﻞ‪ -‬ﺑﺎﻟﺘﻮﺟﻴﻪ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ( ﻣﻦ ﻗﻀﻴﺔ ﺍﳌﻨﻬﺞ ﺍﻟﻌﻠﻤﻲ ﺍﻟﺬﻱ ﻳﻨﺒﻐﻲ ﻋﻠﻰ ﺍﻟﺒﺎﺣﺜﲔ ﰲ ﺗﻠﻚ ﺍﻟﻌﻠﻮﻡ ﺍﺳـﺘﺨﺪﺍﻣﻪ ﻟﻠﺘﻮﺻـﻞ ﺇﱃ‬
‫ﻣﻌﺎﺭﻑ ﳏﻘﻘﺔ ﳝﻜﻦ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻴﻬﺎ ﰲ ﺑﻨﺎﺀ "ﺍﻟﻨﻈﺮﻳﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ" ﺍﻟﱵ ﺗﺘﺼﺪﻯ ﻟﺘﻔﺴﲑ ﺍﻟﻈـﻮﺍﻫﺮ ﺍﻟﻨﻔﺴـﻴﺔ‬
‫ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﺃﻭ ﰲ ﺑﻨﺎﺀ "ﻧﻈﺮﻳﺎﺕ ﺍﳌﻤﺎﺭﺳﺔ" ﺍﻟﱵ ﺗﺴﺘﺨﺪﻡ ﻟﺘﻮﺟﻴﻪ ﺍﻟﺘﺪﺧﻞ ﺍﳌﻬﲏ ﻹﺣﺪﺍﺙ ﺗﻐﲑﺍﺕ ﻣﺮﻏﻮﺑﺔ‬
‫ﰲ ﺗﻠﻚ ﺍﻟﻈﻮﺍﻫﺮ‪ ،‬ﻓﻤﻦ ﺍﳌﺴﻠﻢ ﺑﻪ ﺃﻧﻪ ﻻ ﻋﻠﻢ ﺑﻐﲑ ﻣﻨﻬﺞ‪ ،‬ﻛﻤﺎ ﺃﻧﻪ ﻣﻦ ﺍﳌﺴﻠﻢ ﺑﻪ ﺃﻳﻀﺎ ﺃﻧﻪ ﻻ ﳑﺎﺭﺳﺔ ﻣﻬﻨﻴـﺔ‬
‫ﺗﺴﺘﺤﻖ ﻫﺬﺍ ﺍﻻﺳﻢ ﻣﺎ ﱂ ﻳﻜﻦ ﳍﺎ ﻗﺎﻋﺪﺓ ﻋﻠﻤﻴﺔ ﺗﺴﺘﻨﺪ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﻣﺎ ﱂ ﺗﺘﻮﻓﺮ ﳍﺎ ﺿـﻮﺍﺑﻂ ﻣﻨﻬﺠﻴـﺔ ﺗﺴـﲑ‬
‫ﺍﳌﻤﺎﺭﺳﺔ ﻭﻓﻘﺎ ﳍﺎ‪.‬‬
‫ﻭﰲ ﺍﻟﻮﺍﻗﻊ ﻓﺈﻥ ﺣﺮﻛﺔ "ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ"‪ -‬ﺍﻟﱵ ﺗﻮﺷﻚ ﺃﻥ ﺗﻜﺘﺴﺐ ﺃﺑﻌﺎﺩ ﻣﺎ‬
‫ﳝﻜﻦ ﺍﻋﺘﺒﺎﺭﻩ ﺛﻮﺭﺓ ﻋﻠﻤﻴﺔ ﺣﻘﻴﻘﻴﺔ ‪ Scientific Revolution‬ﻭﻓﻘﺎ ﻟﻠﻤﻌﺎﻳﲑ ﺍﻟﱵ ﻭﺿﻌﻬﺎ ﻣـﺆﺭﺥ ﺍﻟﻌﻠـﻢ‬
‫ﺍﻷﺷﻬﺮ ﺗﻮﻣﺎﺱ ﻛﻮﻥ )‪ (Thomas Kuhn, 1962‬ﻫﻲ ﺣﺮﻛﺔ ﺗﺴﻌﻰ ﺃﻭ ﹰﻻ ﻭﻗﺒﻞ ﻛﻞ ﺷﺊ ﺇﱃ ﺇﺣﻼﻝ ﺗﻮﺟﻪ‬
‫ﺟﺪﻳﺪ ‪ Paradigm‬ﰲ ﺍﻟﻨﻈﺮ ﻟﻠﻌﻠﻢ ﻭﻟﻠﻤﻨﻬﺞ ﺍﻟﻌﻠﻤﻲ ﻟﻠﺒﺤﺚ ﳏﻞ ﺍﳌﻔﻬـﻮﻡ ﺍﻟﺘﻘﻠﻴـﺪﻱ ﺍﻟﻮﺿـﻌﻲ ﻟﻠﻌﻠـﻢ‬
‫‪ ، Scientific Method‬ﺧﺼﻮﺻﺎ ﻓﻴﻤﺎ ﻳﺘﺼﻞ ﺑﺪﺭﺍﺳﺔ ﺍﻹﻧﺴﺎﻥ ﻭﺍﻟﺴﻠﻮﻙ ﺍﻟﺒﺸﺮﻱ ﻭﺍﻟﻌﻼﻗﺎﺕ ﻭﺍﻟﺘﺮﺗﻴﺒـﺎﺕ‬
‫ﺍ‪‬ﺘﻤﻌﻴﺔ‪ ،‬ﻭﻧﺘﻴﺠﺔ ﻟﺬﻟﻚ ﻓﺈﻥ ﻧﻘﺪ ﺍﻟﻨﻤﻮﺫﺝ ﺍﻟﻘﺪﱘ ﻭﲢﺪﻳﺪ ﺃﺑﻌﺎﺩ ﺍﻟﺘﻮﺟ‪‬ﻪ ﺍﳉﺪﻳﺪ ﰲ ﺍﻟﻨﻈﺮ ﺇﱃ ﻃﺒﻴﻌﺔ ﺍﻟﻌﻠـﻢ‬
‫ﻭﺍﳌﻨﻬﺞ ﺍﻟﻌﻠﻤﻲ ﲢﺘﻞ ﺩﻭﻥ ﺟﺪﺍﻝ ﻣﻜﺎﻥ ﺍﻟﺼﺪﺍﺭﺓ ﰲ ﺃﻱ ﻣﻨﺎﻗﺸﺔ ﺟﺎﺩ‪‬ﺓ ﻟﻘﻀﻴﺔ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠـﻮﻡ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪.‬‬
‫ﻭﻗﺪ ﻳﺼﺎﺏ ﺍﻟﺒﻌﺾ ﺑﺎﻟﺪﻫﺸﺔ‪ -‬ﻛﻤﺎ ﺫﻛﺮﻧﺎ‪ -‬ﻋﻨﺪﻣﺎ ﻳ‪‬ﻄﺎﹶﻟﺐ ﺑﺈﻋﺎﺩﺓ ﺍﻟﻨﻈﺮ ﰲ ﺍﻷﺳﺲ ﺍﻟﱵ ﻳﻘـﻮﻡ‬
‫ﻋﻠﻴﻬﺎ ﺍﳌﻨﻬﺞ ﺍﻟﻌﻠﻤﻲ ﻟﻠﺒﺤﺚ‪ ،‬ﳑﺎ ﻳﻈﻨﻪ ﺍﺟﺘﺮﺍﺀ ﻋﻠﻰ ﺗﻮﺟﻴﻪ ﺃﻱ ﺍﻧﺘﻘﺎﺩ ﲟﺎ ﺛﺒﺖ ﻭﺍﺳﺘﻘﺮ ﻟﺪﻯ ﺍﻟﻌﺎﻣﺔ ﻭﺍﳋﺎﺻﺔ‬
‫)ﺃﻭ ﻋﻠﻰ ﺍﻷﻗﻞ ﺍﻟﻜﺜﲑﻳﻦ ﻣﻦ ﺍﳋﺎﺻﺔ( ﻣﻦ ﻓﻬﻢ ﻟﻄﺒﻴﻌﺔ ﺍﻟﻌﻠﻢ ﻭﺍﳌﻨﻬﺞ ﺍﻟﻌﻠﻤﻲ‪ … ،‬ﻭﺧﺼﻮﺻﺎ ﻋﻨﺪﻣﺎ ﻧﺄﺧـﺬ‬
‫ﰲ ﺍﻻﻋﺘﺒﺎﺭ ﻣﺎ ﺟﻨﺘﻪ ﺍﻟﺒﺸﺮﻳﺔ ﻣﻦ ﲦﺎﺭ ﺭﺍﺋﻌﺔ ﻟﺘﻄﺒﻴﻘﺎ‪‬ﺎ ﰲ ﺣﻴﺎﺓ ﺍﻟﻨﺎﺱ ﳑﺎ ﻻ ﳜﻔﻲ ﻋﻠﻰ ﺃﺣﺪ‪ .‬ﻭﻟﻘـﺪ ﻧﺒـ ‪‬ﻬﻨﺎ‬
‫ﺗﻮﻣﺎﺱ ﻛﻮﻥ ‪ Kuhn‬ﺇﱃ ﻣﺎ ﻳﻨﺒﻐﻲ ﻟﻨﺎ ﺃﻥ ﻧﺘﻮﻗﻌﻪ ﻋﻨﺪﻣﺎ ﺗﻠﻮﺡ ﺍﻟﺘﺒﺎﺷﲑ ﺍﻷﻭﱃ ﻟﻠﺜﻮﺭﺍﺕ ﺍﻟﻌﻠﻤﻴـﺔ‪ ،‬ﺣﻴـﺚ‬
‫ﻭﺻﻒ ﺑﻮﺿﻮﺡ ﺷﺪﻳﺪ ﺃﻧﻮﺍﻉ ﻭﺃﺳﺒﺎﺏ ﺍﳌﻘﺎﻭﻣﺔ ﺍﻟﱵ ﻳﺒﺪﻳﻬﺎ ﺍﳌﺸﺘﻐﻠﻮﻥ ﺑﺎﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ ﰲ ﺃﻱ ﳎﺎﻝ ﻋﻨـﺪﻣﺎ‬
‫‪The Paradigm‬‬ ‫ﻳ‪‬ﻄﻠﺐ ﻣﻨﻬﻢ ﺃﻥ ﻳﺘﺤﻮﻟﻮﺍ ﻋﻦ ﺍﺭﺗﺒﺎﻃﻬﻢ ﻃﻮﻳﻞ ﺍﳌﺪﻯ "ﺑﺎﻟﺘﻮﺟﻪ ﺍﻟﻌﻠﻤﻲ ﺍﻟﺴﺎﺋﺪ ﺗﻘﻠﻴـﺪﻳﺎ"‬

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‫ﻭﻋﻨﺪﻣﺎ ﻳ‪‬ﺪﻋﻮ‪‬ﻥ ﻟﻜﻲ ﻳﻨﻈﺮﻭﺍ ﲜﺪﻳﺔ ﰲ ﺍﻷﺩﻟﺔ ﻭﺍﻟﻨﺘﺎﺋﺞ ﺍﳌﻨﺎﻗﻀﺔ ﻟﺬﻟﻚ ﺍﻟﺘﻮﺟ‪‬ﻪ ﺍﻟﺘﻘﻠﻴـﺪﻱ ﺍﻟـﱵ ﺗﺄﺧـﺬ ﰲ‬
‫ﺍﻟﺘﺮﺍﻛﻢ … ﻣﺆﻛﺪﺓ ﻋﺠﺰ ﻫﺬﺍ ﺍﻟﺘﻮﺟﻪ ﻋﻦ ﺗﻔﺴﲑ ﺍﳊﻘﺎﺋﻖ ﺍﳉﺪﻳﺪﺓ‪ ،‬ﻭﻣﻮﺣﻴﺔ ﺑﻀﺮﻭﺭﺓ ﺍﻟﺘﺤﻮﻝ ﺇﱃ ﺍﻟﺘﻮﺟـﻪ‬
‫ﺍﻟﻌﻠﻤﻲ ﺍﳉﺪﻳﺪ ﺍﻟﺬﻱ ﺗﺸﲑ ﺍﻷﺩﻟﺔ ﻭﺍﻟﻨﺘﺎﺋﺞ ﺍﻟﺼﺤﻴﺤﺔ ﰲ ﺍﲡﺎﻫﻪ‪ ،‬ﻓﻠﻴﺲ ﻣﻦ ﺍﻟﻴﺴﲑ ﻋﻠﻰ ﺍﻟﺒﺎﺣﺜﲔ‪ -‬ﻛﺒﺸﺮ‪-‬‬
‫ﺃﻥ ﻳﺘﺤﻮﻟﻮﺍ ﻋﻦ ﺃﻃﺮ ﺗﺼﻮﺭﻳﺔ ﺃ‪،‬ﻓﻘﻮﺍ ﺍﻟﻌﻤﺮ ﰲ ﲢﺼﻴﻠﻬﺎ ﻭﺍﺳﺘﻴﻌﺎﺏ ﺃﺑﻌﺎﺩﻫﺎ‪ ،‬ﻭﺍﺭﺗﺒﻄﺖ ﻣﻜﺎﻧﺘـﻬﻢ ﺍﻟﻌﻠﻤﻴـﺔ‬
‫ﻭﺍﻟﻌﻤﻠﻴﺔ ‪‬ﺎ‪ ،‬ﻟﻜﻲ ﻳﺒﺪﺅﻭﺍ ﻣﻦ ﺟﺪﻳﺪ ﰲ ﳏﺎﻭﻟﺔ ﺗﻔﻬﻢ ﻭﺍﺳﺘﻴﻌﺎﺏ ﺃﻃﺮ ﺗﺼﻮﺭﻳﺔ ﺟﺪﻳﺪﺓ ﱂ ﲢﺼﻞ ﺑﻌﺪ ﻋﻠﻰ‬
‫ﺍﻻﻋﺘﺮﺍﻑ ﺍﻟﻜﺎﻣﻞ ﻣﻦ ﳎﺘﻤﻊ ﺍﻟﻌﻠﻤﻴﲔ ‪‬ﺎ‪ ،‬ﻻ ﻟﺴﺒﺐ ﺇﻻ ‪‬ﺮﺩ ﺃﻥ ﻫﺬﺍ ﺍﻟﺘﻮﺟﻪ ﺍﳉﺪﻳﺪ ﻗﺪ ﺃﺛﺒﺖ ﻗﺪﺭﺗﻪ ﻋﻠـﻰ‬
‫ﺗﻔﺴﲑ ﺍﻟﻨﺘﺎﺋﺞ ﺍﻟﱵ ﱂ ﻳﺴﺘﻄﻊ ﺍﻟﺘﻮﺟﻪ ﺍﻟﺴﺎﺋﺪ ﺗﻔﺴﲑﻫﺎ‪ -‬ﺗﻠﻚ ﺍﻟﻨﺘﺎﺋﺞ ﺍﳌﹸﻨﺎﻗﻀ‪‬ﺔ ﺍﻟﱵ ﻳﻜﻮﻥ ﺍﻟﺒﺎﺣﺜﲔ ﻗﺪ ﺩﺭﺟﻮﺍ‬
‫ﺑﺸﻜﻞ ﺭﻭﺗﻴﲏ ﻋﻠﻰ ﺍﺳﺘﺒﻌﺎﺩﻫﺎ ﻣﻦ ﺩﺍﺋﺮﺓ ﺍﻻﻫﺘﻤﺎﻡ "ﺍﻟﻌﻠﻤﻲ" ﺑﺰﻋﻢ ﺃ‪‬ﺎ ﻟﻴﺴﺖ ﺇﻻ ﻧﺘﺎﺋﺞ ﺷﺎﺫﺓ ﻭﺧﺎﺭﺟﺔ ﻋﻦ‬
‫ﺍﻟﻨﻤﻂ ﺍﳌﻌﺘﺎﺩ ‪) Anomalies‬ﺩﻭﻥ ﺗﻔﻜﲑ ﺟﺎﺩ ﰲ ﺍﻟﺴﺒﺐ ﰲ ﺫﻟﻚ(‪.‬‬
‫ﻭﳌﺎ ﻛﺎﻥ ﺍﻟﺒﺎﺣﺜﻮﻥ ﻭﺍﳌﻤﺎﺭﺳﻮﻥ ﰲ ﻋﻠﻮﻡ ﺍ‪‬ﺘﻤﻊ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻗﺪ ﺍﺳﺘﺨﺪﻣﻮﺍ ﻃﻮﺍﻝ ﺣﻴﺎ‪‬ﻢ‬
‫ﺍﻟﻌﻠﻤﻴﺔ‪ -‬ﺩﺭﺍﺳﺔ ﻭﳑﺎﺭﺳﺔ‪ -‬ﺍﳌﻔﻬﻮﻡ ﺍﻟﺘﻘﻠﻴﺪﻱ ﻟﻠﻌﻠﻢ ﻭﺍﳌﻨﻬﺞ ﺍﻟﻌﻠﻤﻲ ﺍﻟﺬﻱ ﳕﺎ ﰲ ﺍﻟﻐﺮﺏ ﰲ ﺃﺣﻀﺎﻥ ﺍﻟﻔﻠﺴﻔﺔ‬
‫ﺍﻟﻮﺿﻌﻴﺔ ‪ (Tudor, 1982:3) Positivism‬ﻭﻣﺸﺘﻘﺎ‪‬ﺎ ﺍﻟﻮﺿﻌﻴﺔ ﺍﳌﻨﻄﻘﻴﺔ ‪ Logical Positivism‬ﻭﺍﻹﻣﺒﲑﻳﻘﻴﺔ‬
‫ﺍﳌﻨﻄﻘﻴﺔ ‪ ،Logical Empiricism‬ﻓﺈﻥ ﺍﻟﻜﺜﲑﻳﻦ ﻣﻨﻬﻢ ﻻ ﻳﺰﺍﻟﻮﻥ ﻻ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺍﻟﺘﺼـﻮﺭ ﺑﺈﻣﻜـﺎﻥ ﺍﻟﻌﻠـﻢ‬
‫ﻭﺍﳌﻨﻬﺞ ﺍﻟﻌﻠﻤﻲ ﰲ ﺇﻃﺎﺭ ﳐﺘﻠﻒ ﻋﻦ ﺫﻟﻚ ﺍﻟﺘﺼﻮﺭ ﺍﻟﺘﻘﻠﻴﺪﻱ ﺍﻟﺬﻱ ﺩﺭﺟﻮﺍ ﻋﻠﻴﻪ‪ ،‬ﻭﺫﻟﻚ ﺑﺎﻟﺮﻏﻢ ﻣﻦ ﺃﻧﻪ ﻗـﺪ‬
‫ﻇﻬﺮ ﻟﻠﻜﺎﻓﺔ ﺍﻵﻥ ﻗﺼﻮﺭﻩ ﻋﻦ ﺍﻟﺘﻮﺻﻞ ﺇﱃ ﻓﻬﻢ ﺣﻘﻴﻘﻲ ﻟﻺﻧﺴﺎﻥ‪ ،‬ﻛﻤﺎ ﻇﻬﺮ ﻋﺠﺰ ﻭﺗﻀـﺎﺭﺏ ﺍﻟﻨﻈﺮﻳـﺎﺕ‬
‫ﺍﳌﺴﺘﻤﺪﺓ ﻣﻨﻪ ﰲ ﳏﺎﻭﻻ‪‬ﺎ ﻟﺘﻔﺴﲑ ﺳﻠﻮﻛﻪ ﻛﻔﺮﺩ ﺃﻭ ﻛﻌﻀﻮ ﰲ ﲨﺎﻋﺔ ﺃﻭ ﳎﺘﻤﻊ‪ .‬ﻭﻟﻘﺪ ﻳﺒﻠﻎ ﺗﺸﺮﺏ ﺍﻟﺒﺎﺣﺜﲔ‬
‫ﻭﺍﳌﻤﺎﺭﺳﲔ ﺑﺮﻭﺡ ﺫﻟﻚ ﺍﳌﻨﻈﻮﺭ ﺍﻟﺘﻘﻠﻴﺪﻱ ﺣﺪﹰﺍ ﻳﻈﻨﻮﻥ ﻣﻌﻪ ﺃﺣﻴﺎﻧﹰﺎ ﺃﻥ ﳎﺮﺩ ﻣﻨﺎﻗﺸﺘﻪ ﻭﻧﻘﺪﻩ ﻳﻌﺘﱪ ﻧﻮﻋﺎ ﻣـﻦ‬
‫ﺍﳍﺮﻃﻘﺔ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﱵ ﻻ ﲡﻮﺯ ﰲ ﺣﻖ ﻫﺬﺍ ﺍﳌﻨﺘﺞ ﺍﻹﻧﺴﺎﱐ ﺍﻟﻌﻈﻴﻢ ﺍﻟﺬﻱ ﻛﺎﻥ ﺍﻟﺴﺒﺐ ﻭﺭﺍﺀ ﺍﻟﺘﻘـﺪﻡ ﺍﻟـﺘﻘﲏ‬
‫)ﺍﻟﺘﻜﻨﻮﻟﻮﺟﻲ( ﺍﻟﺬﻱ ﳚﲏ ﺍﻟﻌﺎﱂ ﲦﺎﺭﻩ )ﻭﺃﺿﺮﺍﺭﻩ ؟( ﺍﻟﻴﻮﻡ‪.‬‬
‫ﻭﻣﻦ ﻫﻨﺎ ﻓﺈﻧﻨﺎ ﻗﺪ ﻧﻠﻤﺲ ﻟﺪﻯ ﺑﻌﺾ ﺍﻟﺒﺎﺣﺜﲔ ﺃﻭ ﺍﳌﻤﺎﺭﺳﲔ ﺷﻴﺌﺎ ﻣﻦ ﺍﳌﻘﺎﻭﻣﺔ ﺃﻭ ﺍﻟﺘﺮﺩﺩ ﺃﻭ ﺍﻟﺘﺤﻔﻆ‬
‫ﻋﻠﻰ ﻓﻜﺮﺓ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻷ‪‬ﻢ ﻳﻔﺘﺮﺿﻮﻥ ﺃﻥ ﺍﳌﻨﻬﺞ ﺍﻟﻌﻠﻤﻲ ﺍﻟﺘﻘﻠﻴﺪﻱ ﺍﻟﺬﻱ ﳒـﺢ‬
‫ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻄﺒﻴﻌﻴﺔ ﳒﺎﺣﺎ ﺑﺎﻫﺮﺍ ﻭﺍﻟﺬﻱ ﻳﻘﻮﻡ ﻋﻠﻰ ﺍﺳﺘﻘﺮﺍﺀ ﺍﻟﻈـﻮﺍﻫﺮ ﺍﳉﺰﺋﻴـﺔ "ﺍﶈﺴﻮﺳـﺔ" ﻭﺻـﻮﻻ ﺇﱃ‬
‫ﺗﻌﻤﻴﻤﺎﺕ ﺗﺼﺪﻕ ﰲ ﻛﻞ ﺯﻣﺎﻥ ﻭﻣﻜﺎﻥ )ﺣﺴﺐ ﺍﻟﺘﺼﻮﺭ ﺍﻟﺸﺎﺋﻊ( ﺑﻌﺪ ﺛﺒﻮﺕ ﻣﻄﺎﺑﻘﺘﻬﺎ ﻟﻠﻮﺍﻗﻊ ﺍﻹﻣﺒﲑﻳﻘـﻲ‬
‫)ﺍﶈﺴﻮﺱ(‪ -‬ﻧﻘﻮﻝ ﺃﻥ ﺃﻭﻟﺌﻚ ﺍﻟﺒﺎﺣﺜﲔ ﻳﻔﺘﺮﺿﻮﻥ ﺃﻭ ﻳﻜﺎﺩﻭﻥ ﺃﻥ ﻫﺬﺍ ﻫﻮ ﺍﻟﻨﻤﻮﺫﺝ ﺍﻷﻣﺜﻞ ﺍﻟﺬﻱ ﻻ ﳝﻜـﻦ‬
‫ﺃﻥ ﻳﻄﺮﺃ ﻋﻠﻴﻪ ﺍﻟﺘﻌﺪﻳﻞ ﺃﻭ ﺍﻟﺘﻐﻴﲑ ﺣﱴ ﻳﺮﺙ ﺍﷲ ﺍﻷﺭﺽ ﻭﻣﻦ ﻋﻠﻴﻬﺎ ﺑﻌﺪ ﻣﺎ ﺛﺒﺖ ﻟﻠﻌﺎﻡ ﻭﺍﳋﺎﺹ ﻣﻦ ﻛﻔﺎﺀﺗﻪ‪،‬‬
‫… ﻛﻤﺎ ﻳﻔﺘﺮﺿﻮﻥ ﺃﻥ ﺍﻟﻌﻠﻢ ﺍﳊﺪﻳﺚ ﻻ ﳚﻮﺯ ﺃﻥ ﳜﻀﻊ ﻣﻄﻠﻘﺎ ﻹﻋﺎﺩﺓ ﺍﻟﻨﻈﺮ ﺃﻭ ﺍﻟﺘﻘﻮﱘ‪ ،‬ﻭﳑﻦ ؟ … ﻣـﻦ‬
‫ﺟﺎﻧﺐ ﺍﻟﺒﺎﺣﺜﲔ ﻭﺍﳌﻤﺎﺭﺳﲔ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﺍﻟﺬﻱ ﱂ ﻳﻘﺪﻡ ﰲ ﻋﺪﺓ ﺍﻟﻘﺮﻭﻥ ﺍﻟﻔﺎﺋﺘﺔ ﺃﻱ ﺇﺳﻬﺎﻣﺎﺕ ﻋﻠﻤﻴﺔ‬

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‫ﺑﺎﺭﺯﺓ ﺗﺆﻫﻠﻪ ﻷﻥ ﻳﻜﻮﻥ ﻣﺼﺪﺭﺍ ﻷﻱ ﺩﻋﻮﺓ ﺇﱃ ﺇﻋﺎﺩﺓ ﺍﻟﻨﻈﺮ ﰲ ﺍﳌﻨﻬﺞ ﺍﻟﻌﻠﻤـﻲ ﺃﻭ ﺍﻟﻨﻈﺮﻳـﺎﺕ ﺍﻟﻌﻠﻤﻴـﺔ‪.‬‬
‫ﻭﻳﻔﻮﺕ ﺃﺻﺤﺎﺏ ﻫﺬﻩ ﺍﻟﺘﺼﻮﺭﺍﺕ ﺃﻥ ﻳﺪﺭﻛﻮﺍ ﺍﳊﻘﺎﺋﻖ ﺍﻵﺗﻴﺔ ‪:‬‬
‫‪ - ١‬ﺃﻥ ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ ﺇﳕﺎ ﻫﻮ ﳎﺮﺩ ﻧﺸﺎﻁ ﺇﻧﺴﺎﱐ ﻣﺘﺄﺛﺮ ﰲ ﻧﺸﺄﺗﻪ ﻭﺗﻄﻮﺭﻩ ﻭﰲ ﺻﻮﺭﺗﻪ ﺍﳊﺎﻟﻴﺔ‪ -‬ﻛﻐـﲑﻩ‬
‫ﻣﻦ ﺍﻷﻧﺸﻄﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﻷﺧﺮﻯ‪ -‬ﺑﺎﻟﻈﺮﻭﻑ ﺍﻟﺘﺎﺭﳜﻴﺔ ﻭﺍﻻﺧﺘﻴﺎﺭﺍﺕ ﺍﻟﺜﻘﺎﻓﻴـﺔ ﻭﺍﻟﻘﻴﻤﻴـﺔ ﺍﳋﺎﺻـﺔ‬
‫ﺑﺎ‪‬ﺘﻤﻌﺎﺕ ﺍﻟﻐﺮﺑﻴﺔ ﺍﻟﱵ ﺗﺒﻠﻮﺭ ﻓﻴﻬﺎ ﺣﱴ ﻭﺻﻠﻨﺎ ﰲ ﺻﻮﺭﺗﻪ ﺍﳊﺎﻟﻴﺔ‪ .‬ﻭﺃﻧﻪ ‪‬ﺬﺍ ﳛﺘﻤﻞ ﻇﻬﻮﺭ ﺗﻮﺟﻬﺎﺕ‬
‫ﺃﺧﺮﻯ ﻣﻨﺒﺜﻘﺔ ﻣﻦ ﻧﻈﺮﺍﺕ ﺃﺧﺮﻯ ﻟﻠﻜﻮﻥ ﻭﺍﳊﻴﺎﺓ ﻭﺩﻭﺭ ﺍﻹﻧﺴﺎﻥ ﻓﻴﻬﻤﺎ ﲣﺘﻠﻒ ﻋﻦ ﺗﻠﻚ ﺍﻟﱵ ﺳﺎﺩﺕ‬
‫ﰲ ﺍﳊﻀﺎﺭﺓ ﺍﻟﻐﺮﺑﻴﺔ ﺣﱴ ﺍﻵﻥ… ﻧﻈﺮﺍﺕ ﻗﺪ ﺗﺘﻄﻠﺐ ﺇﺩﺧﺎﻝ ﺗﻌﺪﻳﻼﺕ ﺟﻮﻫﺮﻳﺔ ﻋﻠﻰ ﺗﻠﻚ ﺍﻟﻨﻈـﺮﺓ‬
‫ﺍﻟﺘﻘﻠﻴﺪﻳﺔ ﺧﺼﻮﺻﺎ ﻋﻨﺪ ﺍﻟﺘﻌﺮﺽ ﺑﺎﻟﺪﺭﺍﺳﺔ ﻟﻠﻈﻮﺍﻫﺮ ﺍﻹﻧﺴﺎﻧﻴﺔ‪.‬‬
‫‪ - ٢‬ﺃﻥ ﻧﻈﺮﻳﺎﺕ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺴﻠﻮﻛﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﺍﻟﱵ ﺗﺒﻠﻮﺭﺕ ﰲ ﺇﻃﺎﺭ ﺍﳌﻨﻬﺞ ﺍﻟﻌﻠﻤﻲ ﺍﻟﺘﻘﻠﻴﺪﻱ ﺍﳌﺴـﺘﻤﺪ‬
‫ﻣﻦ ﺍﻟﻔﻠﺴﻔﺎﺕ ﺍﳌﺎﺩﻳﺔ ﻭﺍﻟﻮﺿﻌﻴﺔ ﺍﻟﱵ ﺗﺴﻮﺩ ﺍﻟﻔﻜﺮ ﰲ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﻟﻐﺮﺑﻴﺔ ﻗﺪ ﺳﺎﺭﺕ ﰲ ﻃﺮﻳﻖ ﻣﺴﺪﻭﺩ‬
‫ﱂ ﺗﺴﺘﻄﻊ ﲡﺎﻭﺯﻩ ﰲ ﳏﺎﻭﻻ‪‬ﺎ ﻟﻠﺘﻮﺻﻞ ﺇﱃ ﻓﻬﻢ ﻭﺍﻗﻌﻲ ﻟﻠـﻨﻔﺲ ﺍﻹﻧﺴـﺎﻧﻴﺔ ﻭﺍﻟﺴـﻠﻮﻙ ﺍﻟﻔـﺮﺩﻱ‬
‫ﻭﺍﻻﺟﺘﻤﺎﻋﻲ ﻭﺍﻟﻨﻈﻢ ﻭﺍﻟﺘﺮﺗﻴﺒﺎﺕ ﺍ‪‬ﺘﻤﻌﻴﺔ‪ ،‬ﻳﺸﻬﺪ ﺑﺬﻟﻚ ﻣﺎ ﺗﻌﺎﻧﻴﻪ ﺗﻠﻚ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﳌﺘﻘﺪﻣﺔ ﺫﺍ‪‬ﺎ ﻣﻦ‬
‫ﻣﺂﺱ ﺇﻧﺴﺎﻧﻴﺔ ﻭﻣﺸﻜﻼﺕ ﺍﺟﺘﻤﺎﻋﻴﺔ ﻋﻤﻴﻘﺔ ﻳﺒﺪﻭ ﺃﻻ ﺃﻣﻞ ﰲ ﺣﻠﻬﺎ ﻣﻦ ﺧﻼﻝ ﺍﳌﻨﻈﻮﺭ ﺍﻟﺴﺎﺋﺪ‪ ،‬ﻭﻫﺬﺍ‬
‫ﻳﻌﻄﻲ ﻗﺪﺭﺍ ﻛﺒﲑﺍ ﻣﻦ ﺍﳌﺼﺪﺍﻗﻴﺔ ﻟﻘﻮﻝ ﻣﻦ ﻗﺎﻟﻮﺍ ﺑﻮﺟﻮﺩ ﺍﳓﻴﺎﺯ ﺧﻄﲑ ﰲ ﺍﻟﻨﻈﺮﺓ ﺍﻟﺘﻘﻠﻴﺪﻳﺔ ﺍﻟﻐﺮﺑﻴﺔ ﻟﻠﻌﻠﻢ‬
‫ﻭﺍﳌﻨﻬﺞ ﺍﻟﻌﻠﻤﻲ‪ ،‬ﻳﺘﻤﺜﻞ ﰲ ﺍﻻﻗﺘﺼﺎﺭ ﻋﻠﻰ ﺩﺭﺍﺳﺔ ﻣﺎ ﳝﻜﻦ ﻣﺸﺎﻫﺪﺗﻪ ﺑﺎﺳﺘﺨﺪﺍﻡ ﺍﳊﻮﺍﺱ‪ ،‬ﻭﺇﻏﻔﺎﻝ ﺃﻱ‬
‫ﻣﻌﺎﺭﻑ ﺫﺍﺕ ﻣﺼﺪﺭ ﻓﻮﻕ‪ -‬ﺑﺸﺮﻯ‪ ،‬ﻭﺃﻥ ﻫﺬﺍ ﺍﻟﺘﺠﺎﻫﻞ ﻟﻠﻤﻌﺎﺭﻑ ﺍﳌﺘﱰﻝ ‪‬ﺎ ﺍﻟﻮﺣﻲ ﻫـﻮ ﺍﻟﺴـﺒﺐ‬
‫ﺍﻷﺳﺎﺳﻲ ﰲ ﺫﻟﻚ ﺍﻟﻘﺼﻮﺭ ﻭﺍﻟﻌﺠﺰ ﺍﻟﺬﻱ ﺗﻌﺎﱐ ﻣﻨﻪ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﺃﻧﻪ ﻟﻦ ﳝﻜﻦ ﺍﻟﺘﻮﺻـﻞ ﺇﱃ‬
‫ﻓﻬﻢ ﺣﻘﻴﻘﻲ ﻣﺘﻜﺎﻣﻞ ﻟﻺﻧﺴﺎﻥ ﺇﻻ ﺑﺎﻟﺮﺟﻮﻉ ﺇﱃ ﻣﺎ ﻋﻠﻤﻪ ﺇﻳﺎﻩ ﺧﺎﻟﻘﻪ‪ ،‬ﺇﺿﺎﻓﺔ ﺇﱃ ﻣﺎ ﺃﻋﻄﺎﻩ ﺍﻟﻘـﺪﺭﺓ‬
‫ﻋﻠﻰ ﺩﺭﺍﺳﺘﻪ ﻭﺍﺳﺘﺨﻼﺹ ﺃﺣﻜﺎﻡ ﺻﺤﻴﺤﺔ ﺣﻮﻟﻪ‪.‬‬
‫‪ - ٣‬ﺃﻥ ﺍﻟﻨﺠﺎﺣﺎﺕ ﺍﻟﱵ ﺣﻘﻘﻬﺎ ﺍﳌﻨﻬﺞ ﺍﻟﻌﻠﻤﻲ ﺍﻟﺘﻘﻠﻴﺪﻱ ﻗﺪ ﺍﳓﺼﺮﺕ ﰲ ﻧﻄﺎﻕ ﺍﻟﻌﻠﻮﻡ ﺍﳌﺴﻤﺎﺓ ﺑﺎﻟﻄﺒﻴﻌـﺔ‪،‬‬
‫ﻭﺃﻥ ﺍﳌﺎﺩﺓ ﺍﳌﺪﺭﻭﺳﺔ ‪ Subject-Matter‬ﺃﻭ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﱵ ﺗﻨﺼﺐ ﻋﻠﻴﻬﺎ ﺍﻟﺪﺭﺍﺳﺔ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‬
‫ﲣﺘﻠﻒ ﻋﻨﻬﺎ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻄﺒﻴﻌﻴﺔ‪ ،‬ﻭﻟﻘﺪ ﻛﺎﻥ ﻫﺬﺍ ﻳﺘﻄﻠﺐ ﺇﻋﺎﺩﺓ ﻧﻈﺮ ﺟﺬﺭﻳﺔ ﻣﻨـﺬ ﺯﻣـﻦ ﺑﻌﻴـﺪ ﰲ‬
‫ﺍﻻﻓﺘﺮﺍﺿﺎﺕ ﺍﻟﻀﻤﻨﻴﺔ ﺍﻟﱵ ﻗﺎﻡ ﻋﻠﻴﻬﺎ ﺍﳌﻨﻬﺞ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻄﺒﻴﻌﻴﺔ ﺣﱴ ﻳﺼـﺒﺢ ﻣﻼﺋﻤـﺎ ﻟﻠﺪﺭﺍﺳـﺎﺕ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ -‬ﻟﻮﻻ ﺍﻷﻣﻞ ﺍﳌﻔﺮﻁ ﻣﻦ ﺟﺎﻧﺐ ﺍﳌﺘﺨﺼﺼﲔ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﰲ ﺇﻣﻜﺎﻧﻴﺔ ﲢﻘﻴـﻖ‬
‫ﻧﻔﺲ ﺍﻟﻘﺪﺭ ﻣﻦ ﺍﻟﻨﺠﺎﺡ ﺍﻟﺬﻱ ﺣﻘﻘﺘﻪ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻄﺒﻴﻌﻴﺔ ﻣﻦ ﺟﻬﺔ‪ ،‬ﻭﻟﻮﻻ ﺣﺮﺻﻬﻢ ﻋﻠﻰ ﺇﻇﻬﺎﺭ ﺍﻟﻌﻠـﻮﻡ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﲟﻈﻬﺮ ﺍﻟﻌﻠﻮﻡ ﺍﳌﻨﻀﺒﻄﺔ ‪ Exact Sciences‬ﻟﺘﺤﻘﻴﻖ ﻧﻔﺲ ﺍﳌﻜﺎﻧﺔ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺮﻓﻴﻌﺔ ﻟﺘﻠـﻚ‬
‫ﺍﻟﻌﻠﻮﻡ ﻟﻠﻤﺸﺘﻐﻠﲔ ﺑﺎﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ‪.‬‬

‫‪-٣٦-‬‬
‫‪ - ٤‬ﻟﻘﺪ ﻛﺎﻥ ﺍﳌﺴﻠﻤﻮﻥ ﺃﺻﺤﺎﺏ ﺍﻟﺮﻳﺎﺩﺓ ﰲ ﻇﻬﻮﺭ ﺍﳌﻨﻬﺞ ﺍﻟﻌﻠﻤﻲ ﺍﻟﺘﺠﺮﻳﱯ ﰲ ﺩﺭﺍﺳﺔ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﻄﺒﻴﻌﻴـﺔ‬
‫ﰲ ﺍﳌﺎﺿﻲ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﻣﻦ ﺃﻫﻢ ﺃﺳﺒﺎﺏ ﺍﺳﺘﻨﻘﺎﺫ ﺍﳊﻀﺎﺭﺓ ﺍﻟﻐﺮﺑﻴﺔ ﻣﻦ ﺿﻴﻖ ﺍﻟـﺪﺍﺋﺮﺓ ﺍﳌﻐﻠﻘـﺔ ﻟﻠﻘﻴـﺎﺱ‬
‫ﺍﻟﺼﻮﺭﻱ ﺍﻷﺭﺳﻄﻲ ﺍﻟﻌﻘﻴﻢ ﺇﱃ ﺳﻌﺔ ﺍﻻﺳﺘﻘﺮﺍﺀ ﺍﳌﻨﺘﺞ ﺍﻟﻘﺎﺋﻢ ﻋﻠﻰ ﺍﳌﺸﺎﻫﺪﺓ ﻭﺍﻟﺘﺤﻘﻖ ﻣﻦ ﺍﳌﺸﺎﻫﺪﺍﺕ‬
‫ﺑﺎﺳﺘﺨﺪﺍﻡ ﺍﳊﻮﺍﺱ‪ ،‬ﻭﻟﻴﺲ ﲟﺴﺘﺒﻌﺪ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﺃﻥ ﻳﻘﻮﻣﻮﺍ ﻣﺮﺓ ﺃﺧﺮﻯ‪ -‬ﻣﺴﺘﻨﺪﻳﻦ ﺇﱃ ﻣﺎ ﺣﺒﺎﻫﻢ‬
‫ﺍﷲ ﺑﻪ ﻣﻦ ﻋﻠﻮﻡ ﺍﻟﻮﺣﻲ‪ -‬ﺑﺘﺼﺤﻴﺢ ﻣﺴﺎﺭ ﺍﻟﻔﻜﺮ ﻭﺍﻟﻌﻠﻢ ﺍﻹﻧﺴﺎﱐ ﰲ ﳏﻴﻂ ﺩﺭﺍﺳﺔ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﻨﻔﺴـﻴﺔ‬
‫ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻟﻴﻌﻮﺩ ﺍﳌﻨﻬﺞ ﺑﻌﺪ ﻃﻮﻝ ﺷﺮﻭﺩ ﺇﱃ ﺍﻟﻄﺮﻳﻖ ﺍﻟﺼﺤﻴﺢ ﺑﻌﺪ ﺃﻥ ﺗﻮﻗﻒ ﻋﻄـﺎﺀ ﺍﳌﺴـﻠﻤﲔ‬
‫ﻷﺳﺒﺎﺏ ﻭﻋﻮﺍﻣﻞ ﻭﻇﺮﻭﻑ ﻻ ﲣﻔﻲ )ﻟﻴﺲ ﻫﺬﺍ ﳎﺎﻝ ﺗﻔﺼﻴﻠﻬﺎ( ﻟﻌﺪﺓ ﻗﺮﻭﻥ‪.‬‬
‫‪ - ٥‬ﺃﻥ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﻣﻨﺎﻫﺠﻬﺎ ﻻ ﻳﻌﲏ ﲡﺎﻫﻞ ﻣﺎ ﺛﺒﺖ ﺻﺪﻗﻪ ﻣﻦ ﺣﻘﺎﺋﻖ ﻋﻠﻤﻴﺔ‬
‫‪ Facts‬ﻭﺗﻌﻤﻴﻤﺎﺕ ﺇﻣﺒﲑﻳﻘﻴﺔ ‪ ،Empirical Generalizations‬ﻛﻤﺎ ﻻ ﻳﻌﲏ ﺍﻟﺘﻔﺮﻳﻂ ﰲ ﺍﳌﻨﺎﻫﺞ ﻭﺍﻷﺩﻭﺍﺕ‬
‫ﺍﻟﺼﺤﻴﺤﺔ ﺍﻟﱵ ﺍﺳﺘﺨﺪﻣﺖ ﰲ ﺍﻟﺘﻮﺻﻞ ﺇﱄ ﺗﻠﻚ ﺍﳊﻘﺎﺋﻖ ﻭﺍﻟﺘﻌﻤﻴﻤﺎﺕ‪ ،‬ﻭﻟﻜﻨﻪ ﻳﻌﲏ "ﺍﺳﺘﻜﻤﺎﻝ" ﻣـﺎ‬
‫ﺛﺒﺖ ﻭﺟﻮﺩﻩ ﻣﻦ ﻧﻘﺺ ﻓﻴﻬﺎ‪ ،‬ﺳﻮﺍﺀ ﻣﻦ ﺣﻴﺚ ﺍﻟﺘﻮﺟﻪ ﺍﻟﻌـﺎﻡ ﻟﻠﺪﺭﺍﺳـﺎﺕ ﻭﺍﻟﺒﺤـﻮﺙ ﰲ ﺍ‪‬ـﺎﻝ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻲ ﺃﻭ ﻣﻦ ﺣﻴﺚ ﺃﻧﻮﺍﻉ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﱵ ﲣﻀﻊ ﻟﻠﺪﺭﺍﺳﺔ‪ ،‬ﲟﺎ ﻳﻌﻴﺪ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻋﺎﻣـﺔ ﺇﱃ‬
‫ﺟﺎﺩﺓ ﺍﻟﻄﺮﻳﻖ‪ ،‬ﻭﲟﺎ ﻳﺰﻳﺪ ﻣﻦ ﻓﺎﻋﻠﻴﺘﻬﺎ ﰲ ﻓﻬﻢ ﻭﺗﻔﺴﲑ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻣﻦ ﺟﻬﺔ‪ ،‬ﻭﲟـﺎ ﳝﻬـﺪ‬
‫ﺍﻟﻄﺮﻳﻖ ﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ ﺃﻣﺎﻡ ﺍﳌﻤﺎﺭﺳﲔ ﺍﻟﻌﺎﻣﻠﲔ ﰲ ﳎﺎﻻﺕ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﻏﲑﻫﺎ ﻣﻦ ﻣﻬـﻦ‬
‫ﺍﳌﺴﺎﻋﺪﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ ‪ Helping Professions‬ﻟﺒﻨﺎﺀ ﳑﺎﺭﺳﺎ‪‬ﻢ ﻋﻠﻲ ﻣﺎ ﻳﺼﻠﺢ ‪‬ﺘﻤﻌﺎ‪‬ﻢ )ﺑﻞ ﻭﻳﺼﻠﺢ ﻟﻜﻞ‬
‫ﺍﻟﻨﺎﺱ ﻟﻮ ﻛﺎﻧﻮﺍ ﻳﻌﻤﻠﻮﻥ!( ﻣﻦ ﻗﺎﻋﺪﺓ ﻋﻠﻤﻴﺔ ﺻﺤﻴﺤﺔ ﻏﲑ ﻣﺒﺘﻮﺭﺓ ﺃﻭ ﳐﺘﺰﻟﺔ‪.‬‬
‫ﻭﺳﻨﺘﻌﺮﺽ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻭﺍﻟﺬﻱ ﻳﻠﻴﻪ ﺗﻔﺼﻴﻼ ﻟﻠﻘﻀﺎﻳﺎ ﺍﻟﱵ ﺃﲨﻠﻨﺎﻫﺎ ﰲ ﺍﻟﻨﻘﺎﻁ ﺍﻟﺴـﺎﺑﻘﺔ‪ .‬ﺣﻴـﺚ‬
‫ﳓﺎﻭﻝ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﺍﺳﺘﺠﻼﺀ ﺍﻷﺻﻮﻝ ﺍﻟﺘﺎﺭﳜﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﻴﺔ ﻟﻠﻤﻨﻬﺞ ﺍﻟﻌﻠﻤﻲ ﺑﺼﻮﺭﺗﻪ ﺍﻟﺮﺍﻫﻨـﺔ‪ ،‬ﻣـﻊ ﺑﻴـﺎﻥ‬
‫ﺟﻮﺍﻧﺐ ﺍﻟﻘﺼﻮﺭ ﰲ ﺍﳌﻨﻬﺞ ﺍﻟﻌﻠﻤﻲ ﺍﻟﺘﻘﻠﻴﺪﻱ ﺍﳌﺴﺘﺨﺪﻡ ﺍﻵﻥ ﰲ ﺩﺭﺍﺳﺔ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴـﺔ‪ ،‬ﰒ‬
‫ﺗﻮﺿﻴﺢ ﻣﺎ ﻳﺘﻌﲔ ﻋﻤﻠﻪ ﳌﻮﺍﺟﻬﺔ ﺫﻟﻚ ﺍﻟﻘﺼﻮﺭ‪ ،‬ﻭﻧﻨﺘﻘﻞ ﰲ ﺍﻟﺒﺎﺏ ﺍﻟﺘﺎﱄ ﺇﱄ ﺗﻮﺻﻴﻒ ﻟﻠﻤﻨﻬﺞ ﺍﻟﻌﻠﻤﻲ ﻟﺪﺭﺍﺳﺔ‬
‫ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻣﻦ ﻣﻨﻈﻮﺭ ﺍﻹﺳﻼﻡ … ﺍﻟﺬﻱ ﻧﺮﻯ ﺃﻧﻪ ﻫﻮ ﺍﻟﺴﺒﻴﻞ ﻹﻧﻘﺎﺫ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‬
‫ﻣﻦ ﺃﺯﻣﺘﻬﺎ ﺍﻟﺮﺍﻫﻨﺔ‪ ،‬ﺣﻴﺚ ﻧﺸﺮﺡ ﺍﻷﺑﻌﺎﺩ ﺍﻟﺘﻔﺼﻴﻠﻴﺔ ﻟﻠﻜﻴﻔﻴﺔ ﺍﻟﱵ ﳝﻜﻦ ﻣﻦ ﺧﻼﳍﺎ ﺇﳚﺎﺩ ﺍﻟﺘﻜﺎﻣﻞ ﺍﻟﺼـﺤﻴﺢ‬
‫ﺑﲔ ﻣﺎ ﻫﻮ ﻣﺴﺘﻤﺪ ﻣﻦ ﺍﻟﻮﺣﻲ ﻭﻣﺎ ﻫﻮ ﻣﺴﺘﻤﺪ ﻣﻦ ﺍﳌﺸﺎﻫﺪﺍﺕ ﺍﻹﻣﺒﲑﻳﻘﻴﺔ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻧﺘﻌﺮﺽ ﻟﻪ ﻋﻨﺪ ﺣﺪﻳﺜﻨﺎ‬
‫ﻋﻦ ﺑﻨﺎﺀ ﺍﻟﻨﻈﺮﻳﺔ ﰲ ﺿﻮﺀ ﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ‪.‬‬
‫ﻭﻧﻮﺩ ﺃﻥ ﻧﻮﺿﺢ ﻫﻨﺎ ﺃﻥ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ ﻭﺇﻥ ﻛﺎﻧﺖ ﺗﺮﻛﺰ ﻋﻠﻰ "ﺍﻟﻌﻠـﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴـﺔ"‪" ،‬ﻭﻣﻬـﻦ‬
‫ﺍﳌﺴﺎﻋﺪﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ"‪ ،‬ﺇﻻ ﺃﻧﻨﺎ ﺃﻛﺜﺮ ﺍﻫﺘﻤﺎﻣﹰﺎ ﻓﻴﻤﺎ ﻳﺘﺼﻞ "ﺑﺎﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ" ﺃﻭ "ﺍﻟﺴﻠﻮﻛﻴﺔ" ﻋﻠﻰ ﺍﻟﻈﻮﺍﻫﺮ‬
‫ﺍﻟﱵ ﺗﻘﻊ ﰲ ﻧﻄﺎﻕ ﺍﻫﺘﻤﺎﻡ ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﻭﻋﻠﻢ ﺍﻻﺟﺘﻤﺎﻉ ﺑﺼﻔﺔ ﺃﺳﺎﺳﻴﺔ‪ ،‬ﻛﻤﺎ ﺃﻧﻨﺎ ﺃﻛﺜﺮ ﺍﻫﺘﻤﺎﻣﹰﺎ ﻓﻴﻤﺎ ﻳﺘﺼـﻞ‬
‫"ﲟﻬﻦ ﺍﳌﺴﺎﻋﺪﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ" ‪ ،‬ﻭﺑﻮﺟﻪ ﺧﺎﺹ ﺑﺎﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ .‬ﻭﻣﺮﺟﻊ ﻫﺬﺍ ﺍﻻﻫﺘﻤﺎﻡ ﻳﻜﻤﻦ ﰲ ﺃﻥ ﺗﻠﻚ‬

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‫"ﺍﻟﻌﻠﻮﻡ" ﺗﺘﻌﺮﺽ ﺃﺳﺎﺳﺎ ﻟﺬﻟﻚ ﺍﳌﺪﻯ ﻣﻦ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﺬﻱ ﻳﻨﺼﺐ ﺗﺪﺧﻞ ﻣﻬﻨﺔ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴـﺔ ﻋﻠﻴـﻪ‬
‫‪‬ﺪﻑ ﺇﺣﺪﺍﺙ ﺗﻐﻴﲑﺍﺕ ﻣﺮﻏﻮﺑﺔ ﻓﻴﻪ‪ ،‬ﺍﻧﻄﻼﻗﺎ ﻣﻦ ﺍﻟﻨﺴﻖ ﺍﻟﻘﻴﻤﻲ ﻟﻠﻤﻬﻨﺔ ﺫﺍ‪‬ﺎ ﻣﻦ ﺟﻬﺔ ﻭﻟﻠﻤﺠﺘﻤﻌﺎﺕ ﺍﻟـﱵ‬
‫ﲤﺎﺭﺱ ﻓﻴﻬﺎ ﺍﳌﻬﻨﺔ ﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ‪.‬‬

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‫‪ïàÜÈÛa@wèä½aë@áÜÈÛa@âìèÐß@Z@Þëþa@szj½a‬‬

‫ﺟﺎﺀ ﰲ ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ﺃﻥ "ﺍﻟﻌﻠﻢ" ﻧﻘﻴﺾ ﺍﳉﻬﻞ‪ ،‬ﻭﺃﻥ ﺍﻟﻌﻠﻢ ﻫﻮ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﺃﻣﺎ ﺍﳉﺮﺟﺎﱐ ﻓﻘﺪ ﺫﻛﺮ ﰲ‬
‫ﻛﺘﺎﺏ ﺍﻟﺘﻌﺮﻳﻔﺎﺕ )‪ (١٥٥:‬ﺃﻥ ﺍﻟﻌﻠﻢ ﻫﻮ "ﺍﻻﻋﺘﻘﺎﺩ ﺍﳉﺎﺯﻡ ﺍﳌﻄﺎﺑﻖ ﻟﻠﻮﺍﻗﻊ" … ﻭﺃﺿﺎﻑ ﺃﻧﻪ ﻗﻴﻞ‪ :‬ﺍﻟﻌﻠـﻢ‬
‫ﻭﺻﻮﻝ ﺍﻟﻨﻔﺲ ﺇﱃ ﻣﻌﲎ ﺍﻟﺸﻲﺀ"‪ … ،‬ﻭﻗﺪ ﻋﺮﻑ ﺍﻟﺮﺍﻏﺐ ﺍﻷﺻﻔﻬﺎﱐ )‪ (١٨١-١٧٩ :‬ﺍﻟﻌﻠﻢ ﺑﺄﻧﻪ‪" :‬ﺇﺩﺭﺍﻙ‬
‫ﺍﻟﺸﻲﺀ ﲝﻘﻴﻘﺘﻪ"‪ ،‬ﻛﻤﺎ ﻋﻘﺪ ﻣﻘﺎﺭﻧﺔ ﺑﻴﻨﻪ ﻭﺑﲔ "ﺍﳊﻜﻤﺔ"‪ ،‬ﺍﻟﱵ ﺫﻛﺮ ﺃ‪‬ﺎ "ﺍﺳﻢ ﻟﻜﻞ ﻋﻠﻢ ﺣﺴﻦ ﻭﻋﻤﻞ ﺻﺎﱀ‬
‫‪ ..‬ﺑﺎﻟﻌﻤﻞ ﻓﻴﻤﺎ ﻫﻮ ﻏﺎﻳﺔ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻹﻧﺴﺎﻥ"‪ ،‬ﻭﻳﻀﻴﻒ ﺍﻟﺰﺭﻧﻮﺟﻲ )‪ (١٣:‬ﺃﻧﻪ‪ :‬ﺇﳕﺎ ‪‬ﺷﺮ‪‬ﻑ ﺍﻟﻌﻠﻢ ﻟﻜﻮﻧـﻪ‬
‫ﻭﺳﻴﻠﺔ ﺇﱃ ﺍﻟﱪ ﻭﺍﻟﺘﻘﻮﻯ ﺍﻟﺬﻱ ﺑﻪ ﻳﺴﺘﺤﻖ ﺍﻟﻜﺮﺍﻣﺔ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ ﻭﺍﻟﺴﻌﺎﺩﺓ ﺍﻷﺑﺪﻳﺔ" … ﻛﻤﺎ ﻳﻨﻘﻞ ﻋﻦ ﺃﰊ‬
‫ﺣﻨﻴﻔﺔ ﺍﻟﻨﻌﻤﺎﻥ ﻗﻮﻟﻪ‪" :‬ﻣﺎ ﺍﻟﻌﻠﻢ ﺇﻻ ﻟﻠﻌﻤﻞ ﺑﻪ‪ ،‬ﻭﺍﻟﻌﻤﻞ ﺑﻪ ﺗﺮﻙ ﺍﻟﻌﺎﺟﻞ ﻟﻶﺟﻞ" ‪...‬ﻫﺬﺍ ﻫﻮ ﻣﻔﻬﻮﻡ ﺍﻟﻌﻠﻢ‬
‫ﻋﻨﺪ ﺍﳌﺴﻠﻤﲔ ﻭﻧﻼﺣﻆ ﺃﻧﻪ ﻳﺘﻀﻤﻦ ﺍﻟﻌﻨﺎﺻﺮ ﺍﻟﺘﺎﻟﻴﺔ ‪:‬‬
‫‪ - ١‬ﺍﻟﺴﻌﻲ "ﺍﳌﺨﻠﺺ ﺍﳉﺎﺩ" ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﺍﳊﻘﻴﻘﺔ ﲟﻌﻨﺎﻫﺎ ﺍﻟﺸﺎﻣﻞ ﻟﻜﻞ ﻣﺎ ﰲ ﺍﻟﻮﺟــﻮﺩ ﺃﻭ ﻣـﺎ ﻭﺭﺍﺀ‬
‫ﺍﻟﻮﺟﻮﺩ )ﺃﻭ ﺍﳌﻌﺎﺭﻑ ﺍﻟﻨﺎﲡﺔ ﻋﻦ ﺫﻟﻚ ﺍﻟﺴﻌﻲ( … ﺇﺧﻼﺻﺎ ﻧﺘﺼﻮﺭ ﻣﻌﻪ ﺃﻥ ﺍﻟﺒﺎﺣﺚ ﺍﳌﺴﻠﻢ ﻳﺴـﻌﻰ‬
‫ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﻣﺎ ﻳﺸﺒﻪ ﺍﻻﲢﺎﺩ ﺃﻭ ﺍﻻﻗﺘﺮﺍﺏ ﺍﻟﻮﺛﻴﻖ ﺑﲔ ﺫﺍﺗﻪ ﺍﻟﻌﺎﺭﻓﺔ ﻭﺑﲔ ﻣﻮﺿﻮﻉ ﲝﺜﻪ‪.‬‬
‫‪ - ٢‬ﺍﳍﺪﻑ ﻣﻦ ﻫﺬﺍ ﺍﻟﺴﻌﻲ ﻫﻮ "ﺍﻟﻌﻤﻞ" ﲟﻘﺘﻀﻰ ﺍﳌﻌﺮﻓﺔ "ﺍﳌﻄﺎﺑﻘﺔ ﻟﻠﻮﺍﻗﻊ" )ﰲ ﻗﻮﻝ ﺍﳉﺮﺟﺎﱐ( ﻟﺘﺤﻘﻴـﻖ‬
‫ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﱵ ﻣﻦ ﺃﺟﻠﻬﺎ ﺧ‪‬ﻠﻖ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﺃﻻ ﻭﻫﻲ ﺍﻟﻮﺻﻮﻝ ﺇﱄ ﺭﺿﺎﺀ ﺍﳋﺎﻟﻖ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻭﲢﻘﻴﻖ ﺍﻟﺴﻌﺎﺩﺓ‬
‫ﰲ ﺍﳊﻴﺎﺓ ﺍﻵﺧﺮﺓ‪ ،‬ﻣﻊ ﺍﻻﺳﺘﻔﺎﺩﺓ ﺑﺎﻟﻨﺘﺎﺋﺞ ﺍﳊﺴﻨﺔ ﻟﻠﻌﻠﻢ ﰲ ﺗﺪﺑﲑ ﺷﺌﻮﻥ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﺑﻄﺒﻴﻌﺔ ﺍﳊـﺎﻝ‪،‬‬
‫ﻭﻟﻜﻦ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺬﻱ ﻳﺮﺿﻲ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺃﻳﻀﺎ‪.‬‬
‫ﻓﺈﺫﺍ ﺍﻧﺘﻘﻠﻨﺎ ﻣﻦ ﻧﻈﺮﺓ ﺍﳌﺴﻠﻤﲔ ﻟﻠﻌﻠﻢ ﻟﻜﻲ ﻧﺴﺘﻄﻠﻊ ﺗﺼﻮﺭ ﺍﳊﻀﺎﺭﺓ ﺍﻟﻐﺮﺑﻴﺔ ﻟﻪ‪ -‬ﺃﻭ ﺑﺸﻜﻞ ﺃﻛﺜـﺮ‬
‫ﺩﻗﺔ‪ -‬ﺇﻧﻨﺎ ﺇﺫﺍ ﺗﻔﺤﺼﻨﺎ ﳕﻮﺫﺝ ﺍﻟﻌﻠﻢ "ﻛﻤﺎ ﺑﻠﻮﺭﺗﻪ ﺍﳊﻀﺎﺭﺓ ﺍﻷﻭﺭﺑﻴﺔ ﺍﳊﺪﻳﺜﺔ" ﻋﻠﻰ ﺣﺪ ﺗﻌﺒﲑ ﺟﲑﻭﻡ ﺭﺍﻓﻴﺘﺰ‬
‫ﻭﻫﻮ ﺍﻟﻨﻤﻮﺫﺝ ﺍﻟﺴﺎﺋﺪ ﰲ ﻋﺎﳌﻨﺎ ﺍﻟﻴﻮﻡ ﻓﺈﻧﻨﺎ ﺳﻮﻑ ﻧﻼﺣﻆ ﺃﻥ ﺍﻟﻌﻠﻢ ‪ Science‬ﻫﻨـﺎ‬ ‫‪Ravetz, 1975:366‬‬

‫ﻳ‪‬ﻨﻈﺮ ﺇﻟﻴﻪ ﻣﻦ ﺯﺍﻭﻳﺔ ﺃﺷﺪ ﲢﺪﻳﺪﹰﺍ ﺑﻜﺜﲑ‪ -‬ﺃﻭ ﻋﻠﻰ ﺍﻷﺻﺢ ﺃﻛﺜﺮ ﳏﺪﻭﺩﻳﺔ‪ -‬ﻋﻦ ﺍﻟﺼﻮﺭﺓ ﺍﻟﱵ ﻭﺟﺪﻧﺎﻫﺎ ﻋﻨـﺪ‬
‫ﺍﳌﺴﻠﻤﲔ‪.‬‬
‫ﻟﻘﺪ ﺍﺧﺘﺎﺭ ﺍﻟﺪﻛﺘﻮﺭ ﻋﺒﺪ ﺍﻟﺒﺎﺳﻂ ﺣﺴﻦ‪ -‬ﺑﻌﺪ ﺃﻥ ﺍﺳﺘﻌﺮﺽ ﻋﺪﺩﺍ ﻣﻦ ﺍﻟﺘﻌﺮﻳﻔﺎﺕ ﺍﳌﺴـﺘﺨﺪﻣﺔ ﰲ‬
‫ﺍﻟﻜﺘﺎﺑﺎﺕ ﺍﻟﻐﺮﺑﻴﺔ‪ -‬ﺍﻟﺘﻌﺮﻳﻒ ﺍﻟﺘﺎﱄ ﻟﻠﻌﻠﻢ )‪" :(٢٤،٢٧ ،١٩:‬ﺍﻟﻌﻠﻢ ﻫﻮ ﺍﳌﻌﺮﻓﺔ ﺍﳌﺼﻨﻔﺔ ﺍﻟﱵ ﰎ ﺍﻟﺘﻮﺻـﻞ‬
‫ﺇﻟﻴﻬﺎ ﺑﺎﺗﺒﺎﻉ ﻗﻮﺍﻋﺪ ﺍﳌﻨﻬﺞ ﺍﻟﻌﻠﻤﻲ ﺍﻟﺼﺤﻴﺢ ﻣﺼﺎﻏﺔ ﰲ ﻗﻮﺍﻧﲔ ﻋﺎﻣﺔ ﻟﻠﻈﻮﺍﻫﺮ ﺍﻟﻔﺮﺩﻳﺔ ﺍﳌﺘﻔﺮﻗـﺔ" … ﰒ‬

‫‪-٤٠-‬‬
 ‫ﺃﻛﺪ ﻋﻠﻰ ﺃﻥ ﺍﻟﻌﻠﻢ "ﻣﻨﻬﺞ" ﺃﻛﺜﺮ ﳑﺎ ﻫﻮ ﻣﺎﺩﺓ ﻟﻠﺒﺤﺚ‪ ،‬ﻭﺃﻭﺿﺢ ﺃﻥ ﺍﻟﻌﻠﻢ ﻳﻘﻮﻡ ﻋﻠﻰ ﺍﻻﺳﺘﻘﺮﺍﺀ‬
‫‪Induction‬‬
‫ﺍﻟﺬﻱ ﻳﻌﺘﻤﺪ ﻋﻠﻰ ﺍﳌﻼﺣﻈﺔ ﻭﻭﺿﻊ ﺍﻟﻔﺮﻭﺽ ﻭﺇﺟﺮﺍﺀ ﺍﻟﺘﺠﺎﺭﺏ ﻟﻠﺘﺤﻘﻖ ﻣﻦ ﺻﺤﺔ ﺍﻟﻔـﺮﻭﺽ ﻭﺻـﻮﻻ ﺇﱃ‬
‫ﺍﻟﻘﻮﺍﻧﲔ ﻭﺍﻟﻨﻈﺮﻳﺎﺕ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﻣﺆﻛﺪﺍ ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ ﺃﻥ ﺍﻟﻌﻠﻢ "ﻻ ﻳﺴﺘﻤﺪ ﺣﻘﺎﺋﻘﻪ ﺇﻻ ﻣﻦ ﺍﳌﻼﺣﻈﺔ ﺍﳊﺴﻴﺔ‬
‫ﺍﳌﺒﺎﺷﺮﺓ"‪.‬‬
‫ﺃﻣﺎ ﻋﻦ ﺍﳌﻨﻬﺞ ﺍﻟﻌﻠﻤﻲ ‪ Scientific Method‬ﻓﺈﻧﻨﺎ ﳒﺪ ﺃﻥ ﻗﺎﻣﻮﺱ ﻭﺑﺴﺘﺮ ﻳﻌﺮﻓﻪ ﺑﺸﻜﻞ ﻳﺘﻔـﻖ ﺇﱃ‬
‫ﺣﺪ ﻛﺒﲑ ﻣﻊ ﺗﻌﺮﻳﻒ "ﺍﻻﺳﺘﻘﺮﺍﺀ" ﺣﻴﺚ ﻳﻘﺮﺭ ﺃﻥ ﺍﳌﻨﻬﺞ ﺍﻟﻌﻠﻤﻲ "ﻣﻨﻬﺞ ﻟﻠﺒﺤﺚ ﻳﺘﻤﺜﻞ ﰲ ﲢﺪﻳﺪ ﺍﳌﺸـﻜﻠﺔ‬
‫ﻭﲨﻊ ﺍﻟﺒﻴﺎﻧﺎﺕ ﻭﻭﺿﻊ ﺍﻟﻔﺮﻭﺽ ﻭﺍﻟﺘﺤﻘﻖ ﺍﻹﻣﺒﲑﻳﻘﻲ ‪ Empirical‬ﻣﻦ ﺻﺤﺘﻬﺎ"‪.‬‬
‫ﺃﻣﺎ ﺍﻟﻘﺎﻣﻮﺱ ﺍﳊﺪﻳﺚ ﻟﻌﻠﻢ ﺍﻻﺟﺘﻤﺎﻉ ‪ A Modern Dictionary of Sociology‬ﻓﻴﻌﺮﻑ ﺍﳌﻨﻬﺞ‬
‫ﺍﻟﻌﻠﻤﻲ ﺑﺄﻧﻪ "ﻋﻤﻠﻴﺔ ﻳﺘﻢ ﰲ ﺇﻃﺎﺭﻫﺎ ﺑﻨﺎﺀ ﻛﻴﺎﻥ ﻣﻦ ﺍﳌﻌﺮﻓﺔ ﺍﻟﻌﻠﻤﻴﺔ ﻣﻦ ﺧﻼﻝ ﺍﳌﻼﺣﻈﺔ ﻭﺍﻟﺘﺠﺮﻳﺐ ﻭﺍﻟﺘﻌﻤـﻴﻢ‬
‫ﻭﺍﻟﺘﺤﻘﻖ … ﻭﻫﻮ ﻣﺒﲏ ﻋﻠﻰ ﺍﻓﺘﺮﺍﺽ ﺃﻥ ﺍﳌﻌﺮﻓﺔ ﺍﻟﻌﻠﻤﻴﺔ ﻻ ﺑﺪ ﺃﻥ ﺗﻜﻮﻥ ﻣﺒﻨﻴﺔ ﻋﻠﻰ ﺍﳋﱪﺍﺕ ﺍﳌﺪﺭﻛﺔ ﻋـﻦ‬
‫ﻃﺮﻳﻖ ﺍﳊﻮﺍﺱ‪ ،‬ﻭﺃﻥ ﺃﻱ ﻋﺒﺎﺭﺓ ﺗﺘﺼﻞ ﺑﺎﻟﻈﻮﺍﻫﺮ ﺍﻟﻄﺒﻴﻌﻴﺔ ﻻ ﳝﻜﻦ ﻗﺒﻮﳍﺎ ﻋﻠﻰ ﺃ‪‬ﺎ ﺻﺤﻴﺤﺔ ﺃﻭ ﺫﺍﺕ ﻣﻌﲎ ﺇﻻ‬
‫ﺇﺫﺍ ﻛﺎﻥ ﳝﻜﻦ ﺍﻟﺘﺤﻘﻖ ﻣﻦ ﺻﺪﻗﻬﺎ ﺇﻣﺒﲑﻳﻘﻴﺎ‪ .. ،‬ﻭﻟﻜﻦ ﺑﺎﻟﺮﻏﻢ ﻣﻦ ﺃﻥ ﺍﳌﻨﻬﺞ ﺍﻟﻌﻠﻤﻲ ﻳﻌﺘﻤﺪ ﻋﻠـﻰ ﲨـﻊ‬
‫ﺍﳊﻘﺎﺋﻖ ﺍﻹﻣﺒﲑﻳﻘﻴﺔ )ﺍﳌﺴﺘﻤﺪﺓ ﻣﻦ ﺍﳌﺪﺭﻛﺎﺕ ﺍﳊﺴﻴﺔ( ﻓﺈﻧﻪ ﻳﺘﺠﺎﻭﺯ ﺫﻟﻚ‪ ،‬ﻓﺎﳊﻘﺎﺋﻖ ﻭﺣﺪﻫﺎ ﻻ ﺗﻜﻮﻥ ﻋﻠﻤﺎ‪،‬‬
‫ﻭﺣﱴ ﻳﻜﻮﻥ ﳍﺎ ﺃﻱ ﻣﻌﲏ ﻓﻼ ﺑﺪ ﻣﻦ ﺗﺮﺗﻴﺒﻬﺎ ﺑﻄﺮﻳﻘﺔ ﻣﺎ ﻭﲢﻠﻴﻠﻬﺎ ﻭﺇﺻﺪﺍﺭ ﺍﻟﺘﻌﻤﻴﻤﺎﺕ ﺍﳌﻨﻄﻠﻘﺔ ﻣﻨﻬﺎ ﻭﺭﺑﻄﻬﺎ‬
‫ﺑﺎﳊﻘﺎﺋﻖ ﺍﻷﺧﺮﻯ‪ ،‬ﻭﻣﻦ ﻫﻨﺎ ﻓﺈﻥ ﺑﻨﺎﺀ ﺍﻟﻨﻈﺮﻳﺎﺕ ﻳﻌﺘﱪ ﺃﺣﺪ ﺍﳌﻜﻮﻧﺎﺕ ﺍﳊﻴﻮﻳﺔ ﻟﻠﻤﻨﻬﺞ ﺍﻟﻌﻠﻤـﻲ‪ ،‬ﻓﺎﻹﻃـﺎﺭ‬
‫ﺍﻟﻨﻈﺮﻱ ﳝﺪﻧﺎ ﺑﺎﻟﻮﺳﺎﺋﻞ ﺍﻟﻼﺯﻣﺔ ﻟﺘﻨﻈﻴﻢ ﺍﳌﻼﺣﻈﺎﺕ ﺍﻹﻣﺒﲑﻳﻘﻴﺔ ﻭﺗﻔﺴﲑﻫﺎ ﻭﺭﺑﻄﻬﺎ ﲟﺎ ﺗﻮﺻﻞ ﺇﻟﻴﻪ ﺍﻟﺒـﺎﺣﺜﻮﻥ‬
‫ﻣﻦ ﻗﺒﻞ ﻣﻦ ﻧﺘﺎﺋﺞ )‪. (Theodorson & Theodorson, 1969:370‬‬
‫ﻭﲟﻘﺎﺭﻧﺔ ﻫﺬﺍ ﺍﳌﻔﻬﻮﻡ ﺍﻷﻭﺭﻭﰊ ﺍﳊﺪﻳﺚ ﻟﻠﻌﻠﻢ ﺑﺎﳌﻔﻬﻮﻡ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻢ ﻓﺈﻧﻨﺎ ﻧﻼﺣﻆ ﺑﻮﺿﻮﺡ ﺃﻥ‬
‫ﺍﳌﻔﻬﻮﻡ ﺍﳊﺪﻳﺚ ﻗﺪ ﻗﻠﹼﺺ ﺑﺸﻜﻞ ﻛﺒﲑ ﻣﻬﺎﻡ ﺍﻟﻌﻠﻢ ﻭﻫﻮﻳﺘﻪ ﺳﻮﺍﺀ ﻣﻦ ﺣﻴﺚ ﻣﻮﺿﻮﻋﺎﺕ ﺍﻟﺪﺭﺍﺳـﺔ ﺃﻭ ﻣـﻦ‬
‫ﺣﻴﺚ ﺍﳌﻨﻬﺞ‪ ،‬ﻓﻠﻘﺪ ﺃﺻﺒﺢ ﺍﻟﻌﻠﻢ ﻣﻘﺘﺼﺮﹰﺍ ﻋﻨﺪﻫﻢ ﻋﻠﻰ ﺩﺭﺍﺳﺔ ﻣﺎ ﻳﻌـﺮﻑ ﺑـﺎﻟﻮﺍﻗﻊ ﺍﶈﺴـﻮﺱ ﺃﻭ ﺍﻟﻮﺍﻗـﻊ‬
‫ﺍﻹﻣﺒﲑﻳﻘﻲ ‪ ،Empirical Reality‬ﺃﻱ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﱵ ﳝﻜﻦ ﻣﺸﺎﻫﺪ‪‬ﺎ ﺑﺎﳊﻮﺍﺱ‪ ،‬ﺃﻣﺎ ﻋﻦ ﺍﳌﻨﻬﺞ ﻓﺈﻧﻪ ﻳﺮﻛـﺰ‬
‫ﺑﺼﻔﺔ ﺃﺳﺎﺳﻴﺔ ﻋﻠﻰ ﺍﻻﺳﺘﻘﺮﺍﺀ ﺍﻟﺬﻱ ﻳﺒﺪﺃ ﻣﻦ ﻣﺸﺎﻫﺪﺓ ﺍﳊﺎﻻﺕ "ﺍﳉﺰﺋﻴﺔ" ﺗﻮﺻ‪‬ﻼ ﺇﱄ ﺍﻟﻘﻮﺍﻧﲔ ﺍﻟﻌﺎﻣـﺔ‪ ،‬ﻭﻻ‬
‫ﻳﻘﺒﻞ ﺑﻐﲑ ﺍﳊﻮﺍﺱ ﻭﺳﻴﻠﺔ ﻟﻠﻤﻌﺮﻓﺔ ﺍﻟﻌﻠﻤﻴﺔ‪.‬‬
‫ﻭﻣﻌﲏ ﺫﻟﻚ ﺃﻥ ﻣﻮﺿﻮﻋﺎﺕ ﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﱵ ﺗﺘﺼﻞ ﺑﺎﻟﻘﻄﺎﻋﺎﺕ ﺍﻷﺧﺮﻯ ﻣﻦ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﱵ ﲣﺮﺝ ﻋﻦ‬
‫ﻧﻄﺎﻕ ﺍﳌﺸﺎﻫﺪﺓ ﺍﳊﺴﻴﺔ ﺃﻭ ﺗﻠﻚ ﺍﻟﱵ ﺗﺘﺼﻞ ﺑﻌﺎﱂ ﺍﻟﺘﻔﻀﻴﻼﺕ ﻭﺍﻟﻘﻴﻢ‪ -‬ﻣﻬﻤﺎ ﻛﺎﻧﺖ ﺃﳘﻴﺘﻬﺎ ﳊﻴﺎﺓ ﺍﻟﻨـﺎﺱ ﺃﻭ‬
‫ﺳﻌﺎﺩ‪‬ﻢ‪ -‬ﻣﺴﺘﺒﻌﺪﺓ ﲤﺎﻣﺎ ﻋﻨﺪ ﻋﻠﻤﺎﺀ ﺍﻟﻌﺼﺮ ﺍﳊﺪﻳﺚ ﻣﻦ ﻧﻄﺎﻕ ﺍﻟﺪﺭﺍﺳﺔ "ﺍﻟﻌﻠﻤﻴﺔ"‪ ،‬ﻭﻛﺄﻥ ﻋﺎﱂ ﺍﶈﺴﻮﺳﺎﺕ‬
‫ﻭﺣﺪﻩ ﻫﻮ ﺍﻟﺬﻱ ﻟﻪ ﻭﺟﻮﺩ ﺣﻘﻴﻘﻲ‪ ،‬ﺃﻭ ﻋﻠﻰ ﺍﻷﻗﻞ ﻭﻛﺄﻥ ﻋﺎﱂ ﺍﶈﺴﻮﺳﺎﺕ ﻻ ﻳﺘﺄﺛﺮ ﺇﻃﻼﻗﺎ ﲟﺎ ﻭﺭﺍﺀ ﺍﳊـﺲ‬
‫)ﻛﺎﻟﺮﻭﺡ ﻣﺜﻼ(‪ ،‬ﺃﻣﺎ ﺑﺎﻟﻨﺴﺒﺔ ﳌﻨﺎﻫﺞ ﺍﻟﺒﺤﺚ ﻭﻣﺼﺎﺩﺭ ﺍﳌﻌﺮﻓﺔ ﻓﺈﻧﻨﺎ ﳒﺪ ﺃﻧﻪ ﻗﺪ ﰎ ﺍﺳﺘﺒﻌﺎﺩ ﺍﻟﻮﺣﻲ ﺍﺳـﺘﺒﻌﺎﺩﺍ‬

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‫ﺗﺎﻣﺎ ﻛﻤﺼﺪﺭ ﻟﻠﻤﻌﺮﻓﺔ‪ ،‬ﻭﺑﻄﺒﻴﻌﺔ ﺍﳊﺎﻝ ﻓﻘﺪ ﺗﺮﺗﺐ ﻋﻠﻰ ﻫﺬﻩ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ ﺍﶈﺪﺩﺓ ﻧﺘﺎﺋﺞ ﻫﺎﻣﺔ ﺗﺘﻤﺜﻞ ﺃﺳﺎﺳـﺎ‬
‫ﰲ ﺍﻟﺘﻘﺪﻡ ﺍﻟﻌﻈﻴﻢ "ﻟﻠﻌﻠﻮﻡ ﺍﻟﻄﺒﻴﻌﻴﺔ" ﺍﻟﱵ ﺗﺘﻌﺮﺽ ﻟﺪﺭﺍﺳﺔ ﻇﻮﺍﻫﺮ ﳏﺴﻮﺳﺔ‪ ،‬ﻭﻛﺬﺍ ﰲ ﺍﻟﺘﺨﻠـﻒ ﺍﻟـﺬﺭﻳﻊ ﰲ‬
‫ﳏﻴﻂ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺴﻠﻮﻛﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻟﱵ ﺗﺘﻌﺮﺽ ﺑﻄﺒﻴﻌﺘﻬﺎ ﻟﻌﺎﱂ ﺍﻹﻧﺴﺎﻥ ﻛﻜﺎﺋﻦ ﺣﻲ ﻋﺎﻗـﻞ ﺫﻱ ﻭﻋـﻲ‬
‫‪ Consciousness‬ﺑﺬﺍﺗﻪ ﻭﲟﺎ ﺣﻮﻟﻪ ﳑﺎ ﻳ‪‬ﺪﺭﻙ ﻣﺒﺎﺷﺮﺓ ﺑﺎﳊﻮﺍﺱ‪.‬‬
‫ﻭﻟﻨﺎ ﺃﻥ ﻧﺘﺴﺎﺀﻝ ﺍﻵﻥ ﻋﻦ ﺍﻷﺳﺒﺎﺏ ﻭﺍﻟﻈﺮﻭﻑ ﺍﻟﱵ ﺃﺩﺕ ﺇﱃ ﺻﻴﺎﻏﺔ ﺍﻟﻌﻠﻢ ﺍﳊﺪﻳﺚ ﻋﻠـﻰ ﻫـﺬﺍ‬
‫ﺍﻟﻮﺟﻪ ﺍﳋﺎﺹ ﺟﺪﺍ‪ ،‬ﻭﺃﻥ ﳓﺎﻭﻝ ﺃﻥ ﻧﺘﺒﲔ ﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻨﻤﻮﺫﺝ ﺍﻟﺘﻘﻠﻴﺪﻱ ﻟﻠﻌﻠﻢ ﻫﻮ ﺍﻟﻨﻤﻮﺫﺝ ﺍﻟﻨـﻬﺎﺋﻲ‬
‫ﺍﻟﻨﺎﺿﺞ ﺍﻟﺬﻱ ﻳﺴﺘﻄﻴﻊ ﺣﻘﺎ ﺃﻥ ﻳﻮﺻﻠﻨﺎ ﺇﱄ ﻣﻌﺮﻓﺔ ﻣﺘﻜﺎﻣﻠﺔ ﻭﳏﻘﻘﺔ ﺑﺎﻹﻧﺴﺎﻥ ﻭﺍ‪‬ﺘﻤﻊ ﺍﻟﺒﺸﺮﻱ‪ ،‬ﺃﻭ ﺃﻧﻪ ﳎﺮﺩ‬
‫ﺷﻜﻞ ﻣﻦ ﺍﻷﺷﻜﺎﻝ ﺍﳌﻤﻜﻨﺔ" ﻟﻠﺒﺤﺚ ﻋﻦ ﺍﳊﻘﻴﻘﺔ ﻧﺸﺄﺕ ﺍﺳﺘﺠﺎﺑﺔ ﻟﻈﺮﻭﻑ ﻣﻜﺎﻧﻴﺔ ﻭﺯﻣﺎﻧﻴﺔ ﺧﺎﺻﺔ ﺟـﺪﺍ‪،‬‬
‫ﳑﺎ ﻳﺘﺮﺗﺐ ﻋﻠﻴﻪ ﺍﳉﺰﻡ ﺑﺄﻥ ﺧﺮﻭﺝ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻣﻦ ﻭﺭﻃﺘﻬﺎ ﺍﳊﺎﻟﻴﺔ ﻳﺘﻄﻠﺐ ﻣﺎ ﳝﻜﻦ ﺍﻋﺘﺒﺎﺭﻩ "ﺛـﻮﺭﺓ‬
‫ﻋﻠﻤﻴﺔ" ﰲ ﺍﳌﻨﻬﺞ ﺍﻟﻌﻠﻤﻲ ﺍﳌﺴﺘﺨﺪﻡ ﻟﺪﺭﺍﺳﺔ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ -‬ﻋﻠﻰ ﺍﻷﻗﻞ ﻣﻦ ﺍﳌﻨﻈﻮﺭ ﺍﻹﺳﻼﻣﻲ‪.‬‬
‫ﺇﻧﻨﺎ ﻟﻦ ﳒﻴﺐ ﻋﻦ ﺗﻠﻚ ﺍﻷﺳﺌﻠﺔ ﺑﺘﺄﻛﻴﺪﺍﺕ ﺃﻭ ﻣﺰﺍﻋﻢ ﻣﻦ ﻋﻨﺪﻧﺎ‪ ،‬ﻭﻟﻜﻨﻨﺎ ﺳﻨﺘﻮﻗﻒ ﻋﻨﺪ ﻣﺎﻗﺎﻟﻪ ﺍﻟﺜﻘﺎﺓ‬
‫ﺍﳌﺨﺘﺼﻮﻥ ﰲ ﺗﺎﺭﻳﺦ ﺍﻟﻌﻠﻢ ﻭﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻢ ﺍﳊﺪﻳﺚ ﳑﻦ ﻳﻨﺘﻤﻮﻥ ﻫﻢ ﺃﻧﻔﺴﻬﻢ ﺇﱄ ﺍﻟﺘﻴﺎﺭ ﺍﻟﺴﺎﺋﺪ ﰲ ﺍﳊﻀـﺎﺭﺓ‬
‫ﺍﻟﻐﺮﺑﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ ﻭﺍﻟﺬﻳﻦ ﺑﺪﺃﺕ ﺗﺘﻜﺸﻒ ﺃﻣﺎﻣﻬﻢ ﳎﻤﻮﻋﺔ ﺍﳊﻘﺎﺋﻖ ﺍﻟﱵ ﺳﺒﻖ ﺃﻥ ﺃﶈﻨﺎ ﺇﻟﻴﻬﺎ ‪.‬‬

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 ‫‪@ s톧a@ïàÜÈÛa@wèäàÜÛ@òîÏbÔrÛaë@òbnÛa@Þì•þa@Z@ïãbrÛa@szj½a‬‬

‫ﺗﻘﻮﻝ ﺩﺍﺋﺮﺓ ﺍﳌﻌﺎﺭﻑ ﺍﻟﱪﻳﻄﺎﻧﻴﺔ ﰲ ﺃﺣﺪ ﻣﻘﺎﻻ‪‬ﺎ ﺍﳌﺘﺨﺼﺼﺔ )‪ (Ravetz:366‬ﺣﻮﻝ ﻣﻮﺿـﻮﻉ "ﺗـﺎﺭﻳﺦ‬
‫ﺍﻟﻌﻠﻢ" ﻭﺍﻟﺬﻱ ﻳﺴﺘﻌﺮﺽ ﻓﻴﻪ ﻣﺆﻟﻔﻪ ﺃﺣﺪﺙ ﻣﺎ ﺗﻮﺻﻞ ﺇﻟﻴﻪ ﺍﻟﺒﺎﺣﺜﻮﻥ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ‪:‬‬
‫"ﺇﻥ ﻣﺆﺭﺧﻲ ﺍﻟﻌﻠﻢ ﻛﺎﻧﻮﺍ ﺣﱴ ﻭﻗﺖ ﻗﺮﻳﺐ ﻳﻨﻈﺮﻭﻥ ﻟﺘﺎﺭﻳﺦ ﺍﻟﻌﻠﻢ ﻋﻠـﻰ ﺃﻧـﻪ ﺳﻠﺴـﻠﺔ ﻣﺘﺼـﻠﺔ‬
‫ﻭﻣﺘﺮﺍﻛﻤﺔ ﻣﻦ ﺍﻻﻧﺘﺼﺎﺭﺍﺕ ﺍﻟﻌﻈﻴﻤﺔ ﺍﻟﱵ ﺣﻘﻘﺘﻬﺎ ﺍﳌﻌﺮﻓﺔ ﺿﺪ ﺍﳉﻬﻞ ﻭﺍﳋﺮﺍﻓﺔ‪ ،‬ﻭﺃﻧﻪ ﻗﺪ ﺗﺮﺗﺐ ﻋﻠﻰ ﺍﻟﺘﻄﺒﻴﻖ‬
‫ﺍﻟﻌﻤﻠﻲ ﻟﺘﻠﻚ ﺍﻻﻧﺘﺼﺎﺭﺍﺕ ﺇﺛﺮﺍﺀ ﻛﺒﲑ ﰲ ﺣﻴﺎﺓ ﺍﻟﺒﺸﺮﻳﺔ"‪ … ،‬ﰒ ﻳﻌﻮﺩ ﺍﳌﺆﻟﻒ ﺑﻌﺪ ﺫﻟﻚ ﻟﻴﻘﺮﺭ ﺃﻥ ﻣـﺆﺭﺧﻲ‬
‫ﺍﻟﻌﻠﻢ ﺍﻵﻥ ﻳﻌﻴﺪﻭﻥ ﺍﻟﻨﻈﺮ ﰲ ﻫﺬﺍ ﺍﻟﺘﺼﻮﺭ ﺍﳌﺒﺴﻂ ﺍﻟﻘﺪﱘ ﰲ ﺿﻮﺀ ﻣﺎ ﺗﻜﺸﻒ ﳍﻢ ﺃﺧﲑﺍ ﻣﻦ "ﺃﻥ ﺍﻟﻌﻠﻢ ﻳﻮﺍﺟﻪ‬
‫ﻣﺸﻜﻼﺕ ﺃﺧﻼﻗﻴﺔ )ﺃﺩﺑﻴﺔ( ﰲ ﺩﺍﺧﻠﻪ‪ ،‬ﺇﺿﺎﻓﺔ ﺇﱃ ﻭﺟﻮﺩ ﻗﻮﻯ ﺧﺎﺭﺟﻴﺔ ﺗﻀﻐﻂ ﻋﻠﻰ ﺍﻟﻌﻠﻢ ﻭﺗـﺆﺛﺮ ﻋﻠـﻰ‬
‫ﺗﻄﻮﺭﻩ ﻣﻦ ﺧﺎﺭﺝ‪ ،‬ﰒ ﺇﻥ ﻫﻨﺎﻙ ﺃﻳﻀﺎ ﺍﳌﺨﺎﻃﺮ ﺍﳌﺘﺮﺗﺒﺔ ﻋﻠﻰ ﺍﻟﺘﻐﲑ ﺍﻟﺘﻜﻨﻮﻟﻮﺟﻲ ﺍﻟﺬﻱ ﻻ ﺿﺎﺑﻂ ﻟﻪ"‪.‬‬
‫ﻭﻳﻮﺿﺢ ﺟﲑﻭﻡ ﺭﺍﻓﻴﺘﺰ ﻣﺆﻟﻒ ﺍﳌﻘﺎﻝ ﻣﺎ ﻳﻘﺼﺪﻩ ﺑﺬﻟﻚ ﻓﻴﺸﲑ ﺇﱃ ﺃﻥ ﻣﺆﺭﺥ ﺍﻟﻌﻠﻢ ﺳﺮﻋﺎﻥ ﻣﺎ ﻳﺘﺒﲔ‬
‫ﻟﻪ ﺃﻥ ﻓﻜﺮﺓ "ﺍﻟﻌﻠﻢ" ﺑﺎﻟﺼﻮﺭﺓ ﺍﻟﱵ ﺗﻌﻠﻤﻬﺎ ﺧﻼﻝ ﺩﺭﺍﺳﺘﻪ ﻟﻴﺴﺖ ﺇﻻ ﻭﺍﺣﺪﺓ ﻓﻘﻂ ﻣـﻦ ﺑـﲔ ﻋـﺪﺩ ﻣـﻦ‬
‫"ﺍﻟﺘﺼﻮﺭﺍﺕ ﺍﳌﻤﻜﻨﺔ" ﻟﻠﻌﻠﻢ‪ ،‬ﻭﺃﻥ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﱵ ﻧﻌﺮﻓﻬﺎ ﻟﻴﺴﺖ ﺇﻻ ﻧﺘﺎﺟﺎ ﻟﻈﺮﻭﻑ ﻣﺆﻗﺘﺔ )ﺃﻭ ﻋﺎﺭﺿـﺔ(‪،‬‬
‫ﻭﺃﻥ ﺍﳌﺆﺭﺥ ﻛﻠﻤﺎ ﺍﺯﺩﺍﺩ ﺗﻌﻤﻘﻪ ﰲ ﺩﺭﺍﺳﺔ ﺟﺬﻭﺭ ﺍﻟﻌﻠﻢ ﺍﻷﻭﺭﰊ ﺍﳊﺪﻳﺚ ﻛﻠﻤﺎ ﺍﺯﺩﺍﺩﺕ ﺍﻟﺼـﻌﻮﺑﺎﺕ ﺍﻟـﱵ‬
‫ﺗﻮﺍﺟﻬﻪ ﻋﻨﺪﻣﺎ ﳛﺎﻭﻝ ﺍﻟﻔﺼﻞ ﺑﲔ ﻣﺎ ﻳ‪‬ﻌﺘﱪ ﺍﲡﺎﻫﺎﺕ ﻋﻠﻤﻴﺔ ﻭﻧﺘﺎﺋﺞ ﳏﻘﻘﺔ ﻭﺍﻗﻌﻴﺎ ﻣﻦ ﺟﺎﻧﺐ‪ ،‬ﻭﺑﲔ ﻣﺎ ﻳﺒـﺪﻭ‬
‫ﻟﻪ ﻏﲑ ﻋﻠﻤﻲ ﻭﻏﲑ ﳏﻘﻖ ﻣﻦ ﺟﺎﻧﺐ ﺁﺧﺮ‪ ،‬ﻭﻳﻨﺘﻬﻲ ﻣﻦ ﺫﻟﻚ ﺇﱃ ﺍﻟﻘﻮﻝ ﺑﺄﻧﻨﺎ ﻳﻨﺒﻐﻲ ﺃﻥ ﻧﻨﻈـﺮ ﺇﱄ ﻋﻤﻠﻨـﺎ‬
‫)ﺍﳊﺪﻳﺚ( ﻋﻠﻰ ﺃﻧﻪ ﺃﺣﺪ ﻣﺮﺍﺣﻞ ﻋﻤﻠﻴﺔ ﻣﺴﺘﻤﺮﺓ ﻣﻦ ﺍﻟﺘﻄﻮﺭ‪.‬‬
‫ﻭﻳﻘﺪﻡ ﺭﺍﻓﻴﺘﺰ ﺍﻟﺪﻟﻴﻞ ﺍﻟﺘﺎﺭﳜﻲ ﺍﻟﻨﺎﺻﻊ ﻋﻠﻰ ﺻﺤﺔ ﻣﺎ ﺫﻛﺮ ﻣﻦ ﺧﻼﻝ ﺍﻟﺘﺘﺒﻊ ﺍﳌﻨﻈﻢ ﻟﻠﺤﻘﺐ ﺍﻟﺘﺎﺭﳜﻴﺔ‬
‫ﺍﳌﺨﺘﻠﻔﺔ ﻭﺍﺻﻔﺎ ﻟﻠﺼﻮﺭﺓ ﺍﻟﱵ ﺍﲣﺬﻫﺎ ﺍﻟﻌﻠﻢ ﰲ ﻛﻞ ﻋﺼﺮ ﻣﻨﻬﺎ‪ ،‬ﻭﳏﻠﻼ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﱵ ﺳﺎﻋﺪﺕ ﻋﻠﻰ ﺗﺸـﻜﻴﻞ‬
‫ﺗﻠﻚ ﺍﻟﺼﻮﺭﺓ‪ ،‬ﺣﱴ ﻳﻨﺘﻬﻲ ﺇﱄ ﺍﻟﺼﻮﺭﺓ ﺍﻷﺧﲑﺓ "ﻟﻠﻌﻠﻢ" ﺍﳊﺪﻳﺚ ﺑﺎﳌﻌﲎ ﺍﳌﺘﺪﺍﻭﻝ ﺑﻴﻨﻨﺎ ﺍﻵﻥ‪.‬‬

‫ﻭﺳﻨﺤﺎﻭﻝ ﰲ ﻫﺬﺍ ﺍﳌﺒﺤﺚ ﺃﻥ ﻧﺘﺘﺒﻊ ﻣﻊ ﺭﺍﻓﻴﺘﺰ ﻭﻏﲑﻩ ﳑﻦ ﻛﺘﺒﻮﺍ ﺣﻮﻝ ﻫﺬﻩ ﺍﻟﻘﻀﻴﺔ ﺍﳊﻴﻮﻳﺔ ﻣـﻦ‬
‫ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺬﻳﻦ ﻳﻨﺘﻤﻮﻥ ﺇﱃ ﺍﳊﻀﺎﺭﺓ ﺍﻟﻐﺮﺑﻴﺔ ﺃﻧﻔﺴﻬﻢ ﺍﻟﺘﺤﻮﻻﺕ ﻭﺍﳌﺮﺍﺣﻞ ﺍﻟﱵ ﻣﺮ ‪‬ﺎ ﺍﻟﻌﻠﻢ ﻣﻨﺬ ﻛﺎﻥ ﺟﻨﻴﻨﺎ ﰲ‬
‫ﺭﺣﻢ ﺍﻟﻔﻠﺴﻔﺔ‪ ،‬ﺇﱃ ﺃﻥ ﻭﺻﻞ ﺇﱃ ﺻﻮﺭﺗﻪ ﺍﻟﻔﺘﻴﺔ ﺍﳊﺎﻟﻴﺔ‪ ،‬ﻣﺒﻴﻨﲔ ﺍﻟﻈﺮﻭﻑ ﺍﻟﱵ ﺃﺣﺎﻃﺖ ﺑﺘﻠﻚ ﺍﻟﺘﺤﻮﻻﺕ‪… ،‬‬

‫ﺣﱴ ﻳﺘﺒﲔ ﻟﻠﺒﺎﺣﺚ ﺍﳌﺴﻠﻢ ﺣﻘﻴﻘﺔ ﺍﳌﻨﻬﺞ ﺍﻟﻌﻠﻤﻲ ﺍﳌﻌﺎﺻﺮ‪ ،‬ﻭﺃﻧﻪ ﻟﻴﺲ ﺑﺬﻟﻚ ﺍﳌﻨﺘﺞ ﺍﻟﻨﻬﺎﺋﻲ ﺍﻟﺼﺎﺩﻕ ﺑﺬﺍﺗـﻪ‬
‫ﺍﻟﺬﻱ ﻻ ﳛﺘﻤﻞ ﺍﻟﺘﻌﺪﻳﻞ ﻭﻻ ﳜﻀﻊ ﻟﻨﻘﺪ‪ ،‬ﺑﻞ ﻳﺘﻀﺢ ﻟﻪ ﺃﻧﻪ ﳎﺮﺩ ﺇﺳﻬﺎﻡ "ﺑﺸﺮﻯ" ﺑﻜﻞ ﻣﺎ ﳛﺘﻤﻠﻪ ﻫﺬﺍ ﺍﻟﺘﻌﺒﲑ‬
‫ﻣﻦ ﻋﻈﻤﺔ ﻭﺿﻌﻒ ﰲ ﺁﻥ ﻭﺍﺣﺪ ! ﲟﺎ ﻳﺴﻮﻍ ﻟﻨﺎ ﺃﻥ ﻧﺴﺘﻔﻴﺪ ﻣﻦ ﺟﻮﺍﻧﺐ ﺍﻟﻘﻮﺓ ﻭﺍﻟﺼﻮﺍﺏ ﻓﻴﻪ‪ ،‬ﻓﻨﺤﻦ ﹶﺃ ‪‬ﻭﻟﹶﻰ‬
‫ﺑﺎﻟﻮﻗﻮﻑ ﻋﻨﺪ ﺍﳊﻖ ﻣﻦ ﻏﲑﻧﺎ‪ ،‬ﻭﺃﻥ ﻧﻘﻮﻡ ﺑﺄﻣﺎﻧﺔ ﺑﺎﻟﻨﻘﺪ ﻭﺍﻹﺻﻼﺡ ﻟﻨﻮﺍﺣﻲ ﺍﻟﻀﻌﻒ ﻭﺍﳋﻄﺄ ﻓﻴﻪ‪ .‬ﻭﳓﻦ ﻣﺮﺓ‬

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‫ﺃﺧﺮﻯ ﺃﻭ‪‬ﱃ ﻣﻦ ﻏﲑﻧﺎ ﺑﺄﻥ ﺗﻜﻮﻥ ﻟﺪﻳﻨﺎ ﺍﻟﺸﺠﺎﻋﺔ ﺍﻷﺩﺑﻴﺔ ﻭﺍﻟﺮﻏﺒﺔ ﰲ ﺍﻹﺻﻼﺡ ﺩﻭﻥ ﻣﺼﻠﺤﺔ ﺫﺍﺗﻴـﺔ ﻭﺩﻭﻥ‬
‫ﺨﻠﹾﻖ‪ -‬ﺑﻞ ﻣﺮﺍﻋﺎﺓ ﰲ ﺍﻷﻣﺮ ﻛﻠﻪ ﻟﻮﺟﻪ ﺍﳊﻖ ﻭﻣﺎ ﻳﺮﺿﻲ ﺍﻟﺮﺏ ﺳﺒﺤﺎﻧﻪ‪.‬‬ ‫ﻣﺮﺍﻋﺎﺓ ﻟﻠ ‪‬‬
‫ﻓﺈﺫﺍ ﺑﺪﺃﻧﺎ ﺭﺣﻠﺘﻨﺎ ﺑﺎﻟﻌﺼﻮﺭ ﺍﻟﻮﺳﻄﻰ "ﰲ ﺃﻭﺭﻭﺑﺎ" )ﻭﺍﻟﱵ ﲤﺘﺪ ﻓﻴﻤﺎ ﺑﲔ ﺍﻟﻘﺮﻥ ﺍﻟﺮﺍﺑﻊ ﺃﻭ ﺍﳋـﺎﻣﺲ‬
‫ﺍﳌﻴﻼﺩﻱ ﺇﱃ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﻟﺚ ﻋﺸﺮ ﺍﳌﻴﻼﺩﻱ( ﻓﺈﻧﻨﺎ ﻟﻦ ﳒﺪ ﺗﺮﺍﺛﺎ ﻋﻠﻤﻴﺎ ﻳﺴﺘﺤﻖ ﺍﻟﺬﻛﺮ ﺇﻻ ﰲ ‪‬ﺎﻳﺔ ﺗﻠﻚ ﺍﳊﻘﺒﺔ‪،‬‬
‫ﺣﻴﺚ ﻳﺬ ﹼﻛﺮﻧﺎ ﺟﲑﻭﻡ ﺭﺍﻓﻴﺘﺰ ﺃﻥ ﺃﻭﺭﻭﺑﺎ ﻇﻠﺖ ﺳﺎﺩﺭﺓ ﺣﱴ ﻋﺎﻡ ‪ ١٠٠٠‬ﺍﳌﻴﻼﺩﻱ ﻓﻴﻤﺎ ﻳﻌـﺮﻑ ﺑﺎﻟﻌﺼـﻮﺭ‬
‫ﺍﳌﻈﻠﻤﺔ ‪ Dark Ages‬ﺍﻟﱵ ﻛﺎﺩﺕ ﺗﻜﻮﻥ ﺣﺴﺐ ﺗﻌﺒﲑﻩ ﺧﻠﻮﺍ ﻣﻦ ﻛﻞ ﻋﻠﻢ ﻭﻓﻜﺮ‪ ،‬ﺇﱄ ﺃﻥ ﺑﺪﺃ ﺷـﺊ ﻣـﻦ‬
‫ﺍﻟﻨﻬﻮﺽ ﰲ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﱐ ﻋﺸﺮ ﺍﳌﻴﻼﺩﻱ ﻳﺮﺟﻊ ﻛﻤﺎ ﺫﻛﺮ ﺭﺍﻓﻴﺘﺰ ﺇﱃ … "ﺍﻻﺣﺘﻜﺎﻙ ﺑﺎﳊﻀﺎﺭﺓ ﺍﻹﺳـﻼﻣﻴﺔ‬
‫ﺍﻷﺭﻗﻰ ﰲ ﺃﺳﺒﺎﻧﻴﺎ ﻭﻓﻠﺴﻄﲔ‪ ،‬ﻭﺇﱃ ﳕﻮ ﺍﳌﺪﻥ ﺍﻟﱵ ﺗﻀﻢ ﻃﺒﻘﺔ ﻣﻦ ﺍﻷﻏﻨﻴﺎﺀ ﺍﳌﺘﻌﻠﻤﲔ"‪ … ،‬ﻭﻳﻀﻴﻒ ﺑﻌﺪ ﺫﻟﻚ‬
‫ﻗﻮﻟﻪ "ﺇﻥ ﺍﳊﻀﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺗﻌﺘﱪ ﺃﻛﺜﺮ ﺍﳊﻀﺎﺭﺍﺕ ﺻﻠﺔ ﺑﺎﻟﻌﻠﻢ ﺍﻷﻭﺭﻭﰊ … ﻟﻘﺪ ﺻﺎﺩﻓﺖ ﻋﺼﻮﺭ ﺍﺯﺩﻫﺎﺭ‬
‫ﺍﻹﺳﻼﻡ ﻋﺼﺮ ﺍﳓﻄﺎﻁ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻷﻭﺭﻭﺑﻴﺔ ﺍﻟﻐﺮﺑﻴﺔ … ﻭﱂ ﻳﺒﺪﺃ ﺍﻟﻘﺮﻥ ﺍﻟﻌﺎﺷﺮ ﺍﳌﻴﻼﺩﻱ ﺣﱴ ﻛﺎﻧـﺖ ﺍﻟﻠﻐـﺔ‬
‫ﺍﻟﻌﺮﺑﻴﺔ ﻫﻲ ﻟﻐﺔ ﺍﻟﻌﻠﻤﺎﺀ ﻟﺪﻯ ﺍﻟﺸﻌﻮﺏ ﺍﻟﱵ ﺗﻌﻴﺶ ﻓﻴﻤﺎ ﺑﲔ ﺑﻼﺩ ﻓﺎﺭﺱ ﻭﺃﺳﺒﺎﻧﻴﺎ‪ ،‬ﺣﻴﺚ ﺟﻠـﺐ ﺍﻟﻐـﺎﻟﺒﻮﻥ‬
‫ﺍﻟﻌﺮﺏ ﺑﺼﻔﺔ ﻋﺎﻣﺔ ﻣﻌﻬﻢ ﺍﻟﺴﻼﻡ ﻭﺍﻻﺯﺩﻫﺎﺭ ﻟﻠﺪﻭﻝ ﺍﻟﱵ ﺍﺳﺘﻮﻃﻨﻮﻫﺎ ‪ ..‬ﻭﻗﺪ ﺷﻬﺪ ﺍﻟﻘـﺮﻥ ﺍﻟﺜـﺎﱐ ﻋﺸـﺮ‬
‫ﺍﳌﻴﻼﺩﻱ ﺑﺮﻧﺎﳎﺎ ﻫﺎﺋﻼ ﻟﺘﺮﲨﺔ ﺍﻟﻜﺘﺐ ﻣﻦ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺇﱄ ﺍﻟﻼﺗﻴﻨﻴﺔ ﺑﺪﺃﺕ ﺑﻜﺘﺐ ﺍﻟﺘﻨﺠﻴﻢ ﻭﺍﻟﺴﺤﺮ ﰒ ﺑﻜﺘﺐ‬
‫ﺍﻟﻄﺐ ﻭﺃﺧﲑﺍ ﺑﻜﺘﺐ ﺍﻟﻔﻠﺴﻔﺔ ﻭﺍﻟﻌﻠﻢ ")‪ ،(Ravetz:368‬ﻭﻳﻼﺣﻆ ﻫﻨﺎ ﺃﻧﻪ ﱂ ﻳﻜﻦ ﻳﻮﺟﺪ ﺣﱴ ﺫﻟﻚ ﺍﻟﻮﻗﺖ‬
‫ﲤﺎﻳﺰ ﺃﻭ ﻓﺼﻞ ﻭﺍﺿﺢ ﺑﲔ ﺍﻟﻔﻠﺴﻔﺔ ﻭﺍﻟﻌﻠﻢ ﲟﻌﻨﺎﻩ ﺍﳌﺴﺘﺨﺪﻡ ﺍﻟﻴﻮﻡ‪.‬‬
‫ﻭﻳﻮﺿﺢ ﺃﻟﱪﺕ ﻟﻴﻔﻲ ﰲ ﻣﻘﺎﻟﻪ ﺍﳍﺎﻡ ﻋﻦ "ﺗﺎﺭﻳﺦ ﺍﻟﻔﻠﺴﻔﺔ ﺍﻟﻐﺮﺑﻴﺔ" ﰲ ﺩﺍﺋﺮﺓ ﺍﳌﻌﺎﺭﻑ ﺍﻟﱪﻳﻄﺎﻧﻴـﺔ ﺃﻥ‬
‫ﺗﺮﲨﺔ ﺍﳌﺆﻟﻔﺎﺕ ﺍﻟﻔﻠﺴﻔﻴﺔ ﻭﺍﻟﻌﻠﻤﻴﺔ ﺫﺍﺕ ﺍﻷﺻﻮﻝ ﺍﻟﻴﻮﻧﺎﻧﻴﺔ ﻭﺍﻟﻌﺮﺑﻴﺔ ﻗﺪ ﺧﻠﻘﺖ "ﺍﻧﻔﺠـﺎﺭﺍ ﰲ ﺍﳌﻌﺮﻓـﺔ" ﰲ‬
‫ﻏﺮﺏ ﺃﻭﺭﺑﺎ ﰲ ﺗﻠﻚ ﺍﻟﻔﺘﺮﺓ‪ ،‬ﻭﻳﻀﺮﺏ ﻣﺜﻼ ﺑﺎﺑﻦ ﺳﻴﻨﺎ ﺍﻟﺬﻱ ﻳﺬﻛﺮ ﺃﻧﻪ ﻛﺎﻥ ﻟﻪ "ﺗﺄﺛﲑ ﻏﲑ ﻋـﺎﺩﻱ" ﻋﻠـﻰ‬
‫ﻣﻔﻜﺮﻱ ﺍﻟﻌﺼﺮ ﺍﳌﺪﺭﺳﻲ )ﺃﻭﺍﺧﺮ ﺍﻟﻌﺼﻮﺭ ﺍﻟﻮﺳﻄﻰ‪ :‬ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﱐ ﻋﺸﺮ ﺇﱃ ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ ﺍﳌﻴﻼﺩﻱ( ﺧﺼﻮﺻﺎ‬
‫ﰲ ﺗﻮﺿﻴﺤﻪ ﻵﺭﺍﺀ ﺃﺭﺳﻄﻮ ﺍﻟﻔﻠﺴﻔﻴﺔ ﻭﰲ ﺇﺿﺎﻓﺎﺗﻪ ﰲ ﳏﻴﻂ ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﻭﺍﳌﻨﻄﻖ ﻭﺍﻟﻔﻠﺴﻔﺔ ﺍﻟﻄﺒﻴﻌﻴﺔ )ﻣﺎ ﻳﻌﺎﺩﻝ‬
‫ﺍﻟﻌﻠﻮﻡ ﺍﻟﻄﺒﻴﻌﻴﺔ ﺍﻟﻴﻮﻡ( ﺣﱴ ﺃﻥ ﻛﺘﺎﺑﻪ ﺍﻟﻘﺎﻧﻮﻥ ﰲ ﺍﻟﻄﺐ ﻗﺪ ﻇﻞ ﺣﺠﺔ ﰲ ﺍﳌﻮﺿﻮﻉ ﺣﱴ ﺍﻟﻌﺼﺮ ﺍﳊـﺪﻳﺚ‪،‬‬
‫… ﻭﻳﺒﲔ ﺍﳌﺆﻟﻒ ﺃﻥ ﺗﻠﻚ ﺍﻟﻜﺘﺎﺑﺎﺕ ﺍﻟﻴﻮﻧﺎﻧﻴﺔ ﻭﺍﻟﻌﺮﺑﻴﺔ ﻗﺪ ﻛﺎﻥ ﳍﺎ ﺗﺄﺛﲑ ﻣﺒﺎﺷﺮ ﻋﻠﻰ ﺟﺎﻣﻌﺔ ﺃﻛﺴﻔﻮﺭﺩ ﻣـﻦ‬
‫ﺧﻼﻝ ﺭﺋﻴﺴﻬﺎ ﺭﻭﺑﺮﺕ ﺟﺮﻭﺳﺘﺴﺖ ‪) Robert Grosseteste‬ﺍﳌﺘﻮﰱ ﻋﺎﻡ ‪١٢٥٣‬ﻡ( ﺍﻟﺬﻱ ﻛـﺎﻥ ﻟـﻪ ‪..‬‬
‫"ﺍﻫﺘﻤﺎﻡ ﻋﻤﻴﻖ ﺑﺎﳌﻨﻬﺞ ﺍﻟﻌﻠﻤﻲ ﻭﺍﳌﻼﺣﻈﺔ ﻭﺇﺟﺮﺍﺀ ﺍﻟﺘﺠﺎﺭﺏ"‪ ،‬ﺃﻣﺎ ﺗﻠﻤﻴﺬﻩ ﺭﻭﺟﺮ ﺑﻴﻜﻮﻥ )ﺍﳌﺘﻮﰱ ‪١٢٩٢‬ﻡ(‬
‫ﻓﻘﺪ ﺳﺎﻋﺪﺕ ﻛﺘﺎﺑﺎﺗﻪ ﻋﻠﻰ ﺍﻧﺘﺸﺎﺭ ﺍﺻﻄﻼﺡ "ﺍﻟﻌﻠﻮﻡ ﺍﻟﺘﺠﺮﻳﺒﻴﺔ" )‪. (Levi, 1975:257-250‬‬
‫ﻭﻟﻘﺪ ﻛﺎﻥ ﺃﻟﱪﺗﻮﺱ ﻣﺎﺟﻨﻮﺱ )ﺍﳌﺘﻮﰱ ‪١٢٨٠‬ﻡ( ﻣﻦ "ﺃﻭﺍﺋﻞ ﻣﻦ ﺃﺩﺭﻛﻮﺍ ﺍﻟﻘﻴﻤﺔ ﺍﳊﻘﻴﻘﻴﺔ ﻟﻠﻜﺘﺎﺑﺎﺕ‬
‫ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻟﻔﻠﺴﻔﺔ ﺍﻟﻴﻮﻧﺎﻧﻴﺔ ﻭﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﱵ ﺗﺮﲨﺖ ﺣﺪﻳﺜﺎ ﰲ ﺗﻠﻚ ﺍﻟﻔﺘﺮﺓ‪ ،‬ﺣﱴ ﺃﻧﻪ ﻗﺎﻡ ﺑﺈﺩﺭﺍﺝ ﻛﻞ ﻣـﺎ ﺭﺁﻩ ﺫﺍ‬
‫ﻗﻴﻤﺔ ﻣﻨﻬﺎ ﰲ ﻛﺘﺎﺑﺎﺗﻪ ﺍﳌﻮﺳﻮﻋﻴﺔ‪ ،‬ﻛﻤﺎ ﺗﻮﱄ ﻣﻬﻤﺔ ﺗﻌﻠﻴﻢ ﺫﻟﻚ ﳌﻌﺎﺻﺮﻳﻪ" …‪ ،‬ﺃﻣﺎ ﺗﻠﻤﻴﺬﻩ ﺍﻷﺷﻬﺮ ﺍﻟﻘـﺪﻳﺲ‬

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‫ﺗﻮﻣﺎﺱ ﺍﻷﻛﻮﻳﲏ )ﺍﳌﺘﻮﰱ ‪ (١٢٧٤‬ﻓﺈﻧﻪ ﻗﺪ ﺷﺎﺭﻙ ﺃﺳﺘﺎﺫﻩ ﰲ ﺗﻘﺪﻳﺮ ﺍﻟﻔﻼﺳﻔﺔ ﺍﻟﻘﺪﻣﺎﺀ ﺧﺼﻮﺻـﺎ ﺃﺭﺳـﻄﻮ‬
‫ﻭﻛﺬﻟﻚ ﰲ ﺗﻘﺪﻳﺮ ﺍﳌﻔﻜﺮﻳﻦ ﺍﻟﻌﺮﺏ ﻭﺍﻟﻴﻬﻮﺩ ﺍﻷﻗﺮﺏ ﻋﻬﺪﺍ … "ﻭﻟﻜﻨﻪ ﻛﺎﻥ ﺃﻛﺜﺮ ﺃﺻـﺎﻟﺔ ﻭﺇﺑـﺪﺍﻋﺎ ﻣـﻦ‬
‫ﺃﺳﺘﺎﺫﻩ‪ ،‬ﻭﻛﺎﻥ "ﻳﺮﺣﺐ ﺑﺎﳊﻘﻴﻘﺔ ﺣﻴﺜﻤﺎ ﻭﺟﺪﻫﺎ ﻭﻳﺴﺘﺨﺪﻣﻬﺎ ﻹﺛﺮﺍﺀ ﺍﻟﻔﻜﺮ ﺍﳌﺴﻴﺤﻲ‪ ،‬ﻓﻜﺎﻥ ﻳـﺮﻯ ﺃﻧـﻪ ﻻ‬
‫ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻫﻨﺎﻙ ﺗﻨﺎﻗﺾ ﺑﲔ ﺍﻟﻌﻘﻞ ﻭﺍﻟﻨﻘﻞ ﻷﻥ ﳍﻤﺎ ﲨﻴﻌﺎ ﻧﻔﺲ ﺍﳌﺼﺪﺭ ﺍﻹﳍﻲ"‪ ،‬ﻭﺑﺼﻔﺔ ﻋﺎﻣﺔ ﻓﺈﻧـﻪ‬
‫ﳝﻜﻦ ﺍﻟﻘﻮﻝ ﺑﺄﻥ "ﻓﻠﺴﻔﺔ ﺍﻟﻌﺼﻮﺭ ﺍﻟﻮﺳﻄﻰ ﻗﺪ ﺍﺳﺘﻤﺮ ﺗﻮﺟﻬﻬﺎ ﺩﻳﻨﻴﺎ … ﺣﻴﺚ ﻛﺎﻧﺖ ﻭﺳﻴﻠﺔ ﻹﻟﻘﺎﺀ ﺍﻟﻀﻮﺀ‬
‫ﻋﻠﻰ ﺣﻘﺎﺋﻖ ﺍﻟﻌﻘﻴﺪﺓ ﻭﺃﺳﺮﺍﺭﻫﺎ" )‪.(Levi: 257-259‬‬
‫ﻭﻟﻘﺪ ﻛﺎﻥ ﻣﻦ ﻧﺘﺎﺋﺞ ﺑﺰﻭﻍ ﺍﻻﻫﺘﻤﺎﻡ ﺍﻟﻜﺒﲑ ﺑﻔﻬﻢ ﺍﻟﻄﺒﻴﻌﺔ ﻭﺇﺩﺭﺍﻙ ﺃﺳﺮﺍﺭﻫﺎ ﻣﻦ ﺟﻬﺔ‪ ،‬ﻭﺑﺎﺳﺘﺨﺪﺍﻡ‬
‫ﺍﻟﻨﻈﺮ ﻭﺍﳌﺸﺎﻫﺪﺓ ﻭﺇﺟﺮﺍﺀ ﺍﻟﺘﺠﺎﺭﺏ ﺑﺪﻻ ﻣﻦ ﳎﺮﺩ ﺍﻻﻗﺘﺼﺎﺭ ﻋﻠﻰ ﺍﻟﻘﻴﺎﺱ ﺍﻟﺼﻮﺭﻱ ﺍﻷﺭﺳﻄﻲ ﻣـﻦ ﺟﻬـﺔ‬
‫ﺃﺧﺮﻯ ﻇﻬﻮﺭ ﻣﺎ ﲰﻰ ﺑﻌﺼﺮ ﺍﻟﻨﻬﻀﺔ ﺍﻷﻭﺭﻭﺑﻴﺔ ‪) Renaissance‬ﺍﻟﻘﺮﻥ ‪١٧-١٥‬ﻡ( ﺍﻟﺬﻱ ﲤﻴﺰ ﺑﺜﻮﺭﺓ ﻋﻤﻠﻴﺔ‬
‫ﻛﱪﻯ ﰲ ﳐﺘﻠﻒ ﻣﻴﺎﺩﻳﻦ ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﺃﻳﺪﻱ ﺃﻣﺜﺎﻝ ﻟﻴﻮﻧﺎﺭﺩﻭ ﺩﺍﻓﻨﺸﻲ ﻭﻛﻮﺑﺮﻧﻴﻜـﻮﺱ ﻭﺟـﺎﻟﻴﻠﻴﻮ ﻭﻛﺒﻠـﺮ‬
‫ﻭﻓﻴﺰﺍﻟﻴﻮﺱ ﻭﻫﺎﺭﰲ‪ ،‬ﻛﻤﺎ ﲤﻴﺰ ﺑﺜﻮﺭﺓ ﻣﻮﺍﺯﻳﺔ ﰲ ﻣﻨﺎﻫﺞ ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ ﻭﺍﻟﻔﻠﺴﻔﻲ ﻋﻠـﻰ ﺃﻳـﺪﻱ ﺃﻣﺜـﺎﻝ‬
‫ﻓﺮﺍﻧﺴﻴﺲ ﺑﻴﻜﻮﻥ ﻭﺩﻳﻜﺎﺭﺕ‪ ،‬ﻭﻗﺪ ﺗﺮﺗﺐ ﻋﻠﻰ ﺟﻬﻮﺩ ﻫﺆﻻﺀ ﺍﻟﺘﻮﺻﻞ ﺇﱃ ﻧﻈﺮﺓ ﻭﺍﻗﻌﻴﺔ ﺟﺪﻳﺪﺓ ﻟﻠﻌﺎﱂ ﺍﻟﺬﻱ‬
‫ﻳﻌﻴﺶ ﻓﻴﻪ ﺍﺧﺘﻠﻔﺖ ﻋﻤﺎ ﻛﺎﻧﺖ ﺍﻟﻜﻨﻴﺴﺔ ﺗﺆﻣﻦ ﺑﻪ ﻭﺗﻔﺴﺮ ﺑﻪ ﺁﻟﻴﺎﺕ ﺍﻹﳒﻴﻞ‪ ،‬ﻓﺒﺪﺃ ﺻﺮﺍﻉ ﻋﻨﻴﻒ ﻭﻣﺮﻳﺮ ﺑﲔ‬
‫ﺍﻟﻜﻨﻴﺴﺔ ﻛﻤﺆﺳﺴﺔ ﺫﺍﺕ ﺳﻄﻮﺓ ﺩﻳﻨﻴﺔ ﻭﺳﻴﺎﺳﻴﺔ ﻛﱪﻯ ﻣﻦ ﺟﺎﻧﺐ ﻭﺑﲔ ﺍﻟﻌﺪﻳﺪﻳﻦ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺬﻳﻦ ﺗﻮﺻﻠﻮﺍ‬
‫ﺇﱃ ﻧﺘﺎﺋﺞ ﻣﺒﻨﻴﺔ ﻋﻠﻰ ﻣﻼﺣﻈﺎ‪‬ﻢ ﺍﳊﺴﻴﺔ ﲡﺎﺭ‪‬ﻢ ﺍﻟﻌﻠﻤﻴﺔ ﻣﻦ ﺟﺎﻧﺐ ﺁﺧﺮ‪ … ،‬ﻭﻗﺪ ﻗﺎﻣﺖ ﺍﻟﻜﻨﻴﺴﺔ ﰲ ﺇﻃﺎﺭ‬
‫ﺫﻟﻚ ﺍﻟﺼﺮﺍﻉ ﲟﻌﺎﻗﺒﺔ ﺃﻭﻟﺌﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺑﺸﺪﺓ ﻭﻋﻨﻒ ﺑﺎﻟﻐﲔ‪ .‬ﻭﻗﺎﻣﺖ ﳏﺎﻛﻢ ﺍﻟﺘﻔﺘﻴﺶ ﺑـﺪﻭﺭﻫﺎ ﺍﳌﺸـﺆﻭﻡ ﰲ‬
‫ﺍﻟﺘﻨﻜﻴﻞ ‪‬ﻢ ﺑﺎﻟﺼﻮﺭﺓ ﺍﻟﱵ ﲢﻔﻞ ﺍﻟﻜﺘﺎﺑﺎﺕ ﺍﻟﺘﺎﺭﳜﻴﺔ ﺑﺄﺧﺒﺎﺭﻫﺎ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺘﻌﻨﺖ ﻭﺍﻟﻌﻨـﻒ ﺍﻟﺒﺎﻟﻐـﺎﻥ‬
‫ﺍﻟﻠﺬﺍﻥ ﺃﺻﺎﺑﺎ ﺭﺟﺎﻝ ﺍﻟﻔﻜﺮ ﻭﺍﻟﻌﻠﻢ ﻗﺪ ﺃﺟﱪﺍ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﺍﻟﺴﻜﻮﺕ ﻓﺘﺮﺓ ﺃﻭ ﻋﻠﻰ ﺇﺧﻔﺎﺀ ﺁﺭﺍﺋﻬﻢ ﲢﺴﺒﺎ‬
‫ﻣﻦ ﺃﻥ ﻳﻠﻘﻮﺍ ﻧﻔﺲ ﺍﳌﺼﲑ ﻓﺘﺮﺓ ﺃﺧﺮﻯ‪ ،‬ﻓﺈﻧﻪ ﻛﺎﻥ ﻣﻦ ﺍﶈﺘﻮﻡ ﺃﻥ ﺗﻨﺘﺼﺮ ﺍﳊﻘﺎﺋﻖ ﺍﻟﻮﺍﻗﻌﻴـﺔ ﺍﻟﻨﺎﺻـﻌﺔ ﻋﻠـﻰ‬
‫ﺍﻟﺘﺄﻛﻴﺪﺍﺕ ﺍﻟﻜﻨﺴﻴﺔ ﺍﳌﺨﺎﻟﻔﺔ ﻟﻠﻮﺍﻗﻊ ﺍﶈﺴﻮﺱ ﻣﻬﻤﺎ ﻛﺎﻧﺖ ﺳﻠﻄﺔ ﻣﻦ ﻳﺮﻭ‪‬ﺟﻮﻥ ﳍﺎ‪ ،‬ﻭﻟﻘﺪ ﻛﺎﻥ ﺍﳊﺼﺎﺩ ﺍﳌ ‪‬ﺮ‬
‫ﳍﺬﺍ ﻛﻠﻪ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﺃﻥ ﺍﻟﻔﻜﺮ ﰲ ﻋﺼﺮ ﺍﻟﻨﻬﻀﺔ ﻗﺪ ﺍﺗﺴﻢ ﺑﱰﻋﺔ ﻣﻌﺎﺩﻳﺔ ﻟﻠﺴﻠﻄﺔ ﺍﻟﺪﻳﻨﻴﺔ‪ ،‬ﻛﻤﺎ ﺍﺗﺴﻢ ﺑﺮﻏﺒـﺔ‬
‫ﺟﺎﳏﺔ ﰲ ﺍﳋﻼﺹ ﺑﻜﻞ ﻃﺮﻳﻘﺔ ﳑﻜﻨﺔ ﻣﻦ ﺍﳋﻀﻮﻉ ﻟﻠﻘﻴﺎﺩﺓ ﺍﻟﻔﻜﺮﻳﺔ ﻭﺍﻟﻌﻠﻤﻴﺔ ﻟﺘﻠﻚ ﺍﻟﺴﻠﻄﺔ ﺍﻟﺪﻳﻨﻴﺔ‪ ،‬ﻭﻣﻦ ﻫﻨﺎ‬
‫ﻓﻠﻢ ﻳﻜﻦ ﻫﻨﺎﻙ ﻣﻔﺮ ﻣﻦ ﺍﻟﺒﺤﺚ ﻋﻦ ﻣﺼﺪﺭ ﺁﺧﺮ ﻟﻠﺤﻘﻴﻘﺔ ﻳﻜﻮﻥ ﺑﺪﻳﻼ ﻋﻦ ﺍﻟﺴﻠﻄﺔ ﺍﻟﺪﻳﻨﻴﺔ ﻟﻠﻜﻨﻴﺴﺔ‪ .‬ﻭﻛﻤﺎ‬
‫ﻛﺎﻥ ﻫﺬﺍ ﺍﳌﺼﺪﺭ ﻣﺆﺩﻳﺎ ﺇﱄ ﻣﻌﺎﺭﻑ ﻣﻌﺎﺭﺿﺔ ﺃﻭ ﻣﻨﺎﻭﺋﺔ ﻟﺘﻠﻚ ﺍﻟﺴﻠﻄﺔ ﻛﻠﻤﺎ ﻛﺎﻥ ﺫﻟـﻚ ﺃﻓﻀـﻞ …‪ ،‬ﻭﱂ‬
‫ﻳﻜﻦ ﻫﻨﺎﻙ ﺃﻓﻀﻞ ﻣﻦ ﺍﻟﺘﺮﻛﻴﺰ ﻋﻠﻰ "ﺍﳋﱪﺓ" ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﺍﺳﺘﺨﺪﺍﻡ "ﺍﳊﻮﺍﺱ" ﻛﺄﺳﺎﺱ ﻟﻠﻤﻌﺮﻓﺔ ﺍﻟﻌﻠﻤﻴﺔ ﺍﳊﻘﺔ‪،‬‬
‫ﻷﻥ ﺍﳊﻮﺍﺱ ﻟﻴﺴﺖ ﺣﻜﺮﺍ ﻋﻠﻰ ﺭﺟﺎﻝ ﺍﻟﺪﻳﻦ ﺑﻞ ﻫﻲ ﻣﻠﻚ ﻟﻜﻞ ﺃﺣﺪ ﻭﺍﻋﺘﻤﺎﺩ ﺍﳊﻮﺍﺱ ﻭﺣﺪﻫﺎ ﻋﻠﻰ ﻫـﺬﺍ‬
‫ﺍﻟﻮﺟﻪ ﳛﺮﺭ ﺍﻟﻨﺎﺱ ﻭﻳﻌﻄﻴﻬﻢ ﻗﻴﻤﺘﻬﻢ ﻣﻦ ﺟﻬﺔ‪ ،‬ﻛﻤﺎ ﻳﻘﻠﻞ ﻣﻦ ﻗﻴﻤﺔ ﺍﳌﺼﺎﺩﺭ ﺍﻹﳍﻴﺔ ﻭﺍﻟﺘﻔﺴﲑﺍﺕ ﺍﻟﺪﻳﻨﻴﺔ ﺇﱃ‬
‫ﺃﻗﺼﻰ ﺣﺪ ﳑﻜﻦ ﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ‪.‬‬

‫‪-٤٥-‬‬
‫ﻳﻘﻮﻝ ﺃﻟﱪﺕ ﻟﻴﻔﻲ )‪ (:261‬ﺃﻥ "ﻋﺼﺮ ﺍﻟﻨﻬﻀﺔ ﻗﺪ ﺃﻋﻠﻦ ﺍﻟﺘﻤﺮﺩ ﻋﻠﻰ ﺣﻜﻢ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻣﻦ ﻫﻨﺎ ﻛﺎﻧﺖ‬
‫ﺍﻟﺜﻮﺭﺓ ﺿﺪ ﺍﻟﻜﻨﻴﺴﺔ‪ ،‬ﻭﺿﺪ ﺍﻟﺴﻠﻄﺔ‪ ،‬ﻭﺿﺪ ﺍﻟﻔﻜﺮ ﺍﳌﺪﺭﺳﻲ )ﺍﳌﺴﻴﺤﻲ(‪ ،‬ﻭﺿﺪ ﺃﺭﺳﻄﻮ‪ ،‬ﻭﺍﺯﺩﻫﺮ ﺍﻫﺘﻤـﺎﻡ‬
‫ﻣﻔﺎﺟﺊ ﺑﺎﳌﺸﻜﻼﺕ ﺍﻟﱵ ﺗﺪﻭﺭ ﺣﻮﻝ ﺍﻹﻧﺴﺎﻥ ﻭﺍﻟﻄﺒﻴﻌﺔ ﻭﺍ‪‬ﺘﻤﻊ ﺍﻟﺒﺸﺮﻱ" …‪ ،‬ﻛﻤﺎ ﻳﻀﻴﻒ ﺭﺍﻓﻴﺘﺰ ﰲ ﻫﺬﺍ‬
‫ﺍﳌﻌﲎ ﺃﻥ ﻋﺼﺮ ﺍﻟﻨﻬﻀﺔ … "ﺃﺻﺒﺢ ﻳﻨﻈﺮ ﻟﻠﻄﺒﻴﻌﺔ ﻧﻈﺮﺓ ﺧﺎﻟﻴﺔ ﻣﻦ ﺃﻱ ﺧﺼﺎﺋﺺ ﺭﻭﺣﻴﺔ ﺃﻭ ﺑﺸﺮﻳﺔ … ﺑـﻞ‬
‫ﲡﺐ ﺩﺭﺍﺳﺘﻪ ﺑﺘﻌﻘﻞ ﻭﺑﻄﺮﻳﻘﺔ ﻏﲑ ﺷﺨﺼﻴﺔ ‪ Impersonal‬ﺑﺎﺳﺘﺨﺪﺍﻡ ﺍﳋﱪﺓ ﺍﳊﺴﻴﺔ ﻭﺍﻟﻌﻘﻞ" … ﻭﱂ ﻳﻨﺘـﻪ‬
‫ﺍﻟﻘﺮﻥ ﺍﻟﺴﺎﺑﻊ ﻋﺸﺮ ﺇﻻ ﻭﻛﺎﻧﺖ ﺍﻟﺒﻴﺌﺔ ﺍﻟﺜﻘﺎﻓﻴﺔ ﰲ ﺃﻭﺭﻭﺑﺎ‪ -‬ﲟﺎ ﻓﻴﻬﺎ ﺍﻟﻌﻠﻢ‪ -‬ﻗﺪ ﺍﲣﺬﺕ ﻃﺮﻳﻘﻬﺎ ﺑﻘﻮﺓ ﰲ ﺍﲡﺎﻩ‬
‫ﺍﻟﻌﻠﻤﺎﻧﻴﺔ ﺍﻟﻜﺎﻣﻠﺔ" )‪.(Ravetz:370-371‬‬
‫ﻭﻟﻘﺪ ﻛﺎﻥ ﻟﻠﺴﲑ ﻓﺮﺍﻧﺴﻴﺲ ﺑﻴﻜﻮﻥ‪ -‬ﺍﻟﺬﻱ ﻳﻌﺘﱪ ﺃﺑﺎ ﺍﻟﻌﻠﻢ ﺍﳊﺪﻳﺚ‪ -‬ﺩﻭﺭ ﺑﺎﺭﺯ ﰲ ﺗﻮﺟﻴﻪ ﺍﻟﻌﻠﻢ ﰲ‬
‫ﺍﲡﺎﻩ ﺍﻻﻗﺘﺼﺎﺭ ﻋﻠﻰ ﺍﳋﱪﺓ ﺍﳊﺴﻴﺔ‪ ،‬ﻓﻠﻘﺪ ﺃﺭﺍﺩ ﺍﻟﺮﺟﻞ ﺃﻥ ﻳﻀﻊ ﺑﺮﻧﺎﳎﺎ ﺟﺪﻳﺪﺍ ﺷﺎﻣﻼ ﻟﺘﻘﺪﻡ ﺍﳌﻌﺮﻓﺔ ﻭﺇﺻﻼﺡ‬
‫ﺍﳌﻨﻬﺞ ﺍﻟﻌﻠﻤﻲ ﻭﺫﻟﻚ ﻣﻦ ﺧﻼﻝ "ﺍﻋﺘﺒﺎﺭ ﺍﳊﻘﺎﺋﻖ ﺍﻟﱵ ﻳﺘﻢ ﻣﺸﺎﻫﺪ‪‬ﺎ ﺑﺎﳊﻮﺍﺱ )‪ (Empirical‬ﻫـﻲ ﻧﻘﻄـﺔ‬
‫ﺍﻟﺒﺪﺍﻳﺔ ﻟﻜﻞ ﻋﻠﻢ‪ ،‬ﻣﻊ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﺍﻟﻨﻈﺮﻳﺎﺕ ﻓﻘﻂ ﰲ ﺍﳊﺪﻭﺩ ﺍﻟﱵ ﳝﻜﻦ ﺍﺷﺘﻘﺎﻗﻬﺎ ﻣـﻦ ﺗﻠـﻚ ﺍﳊﻘـﺎﺋﻖ‬
‫)‪ (Touimin,1957:378‬ﻭﻣﻦ ﻫﻨﺎ ﻓﻘﺪ ﺃﺻﺒﺢ ﻳ‪‬ﻨﻈﺮ ﻟﺒﻴﻜﻮﻥ ﻋﻠﻰ ﺃﻧـﻪ ﺃﻳﻀـﺎ ﺃﺑـﻮ ﺍﻻﲡـﺎﻩ "ﺍﳊﺴـﻲ"‬
‫‪ Empiricism‬ﺃﻱ ﺍﳌﺘﻄﺮﻑ ﰲ ﺍﻹﻣﺒﲑﻳﻘﻴﺔ ﻭﺫﻟﻚ ﺑﺴﺒﺐ ﺇﺻﺮﺍﺭﻩ ﺍﻟﺬﻱ ﻻ ﻳﻠﲔ ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭ ﺍﳋﱪﺓ ﺍﳌﺴﺘﻤﺪﺓ‬
‫ﻣﻦ ﺍﳌﺸﺎﻫﺪﺓ ﺍﳊﺴﻴﺔ ﻫﻲ ﺍﳌﺼﺪﺭ ﺍﻟﺼﺤﻴﺢ "ﺍﻟﻮﺣﻴﺪ" ﻟﻠﻤﻌﺮﻓﺔ‪.‬‬
‫ﻭﻳﻘﺎﺑﻞ ﺑﻴﻜﻮﻥ ﻋﻠﻰ ﺍﻟﻄﺮﻑ ﺍﻵﺧﺮ )ﺍﻟﺬﻱ ﻳﻘﻠﻞ ﻣﻦ ﺷﺄﻥ ﺍﳊﺲ( ﺭﻳﻨﻴﻪ ﺩﻳﻜﺎﺭﺕ ﺍﻟﺬﻱ ﻳﻌﺘﱪ ﺃﺑ‪‬ـﺎ‬
‫ﻟﻼﲡﺎﻩ ﺍﻟﻌﻘﻼﱐ ‪ ،Rationalism‬ﻭﺍﻟﺬﻱ ﺭﺃﻯ ﺃﻥ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻄﺒﻴﻌﻴﺔ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﺆﺳﺲ ﻋﻠﻰ ﻣﻌﻴﺎﺭ ﺍﻟﻴﻘﲔ ﺍﳌﻄﻠﻖ‬
‫‪ Absolute Certainty‬ﻭﺃﻥ … "ﺍﳌﻌﺎﻳﲑ ﺍﻟﻨﻬﺎﺋﻴﺔ ﻟﺼﺪﻕ ﺍﻷﻓﻜﺎﺭ ﻭﺻﺤﺘﻬﺎ ﻫﻲ ﺍﻟﻮﺿﻮﺡ ﻭﺍﻟﺪﻗﺔ ﻭﺍﻣﺘﻨـﺎﻉ‬
‫ﺍﻟﺘﻨﺎﻗﺾ ‪ ..‬ﻭﺃﻥ ﺍﻟﻔﻬﻢ ﺃﺭﻗﻰ ﺑﺸﻜﻞ ﻛﺒﲑ ﻣﻦ ﻣﻌﻄﻴﺎﺕ ﺍﳊﺲ ‪ ..‬ﻭﺃﻥ ﺍﻟﻌﻘﻞ ﺍﻟﺒﺸﺮﻱ ﻓﻘـﻂ ﻫـﻮ ﺍﻟـﺬﻱ‬
‫ﻳﺴﺘﻄﻴﻊ ﺍﳊﻜﻢ ﻋﻠﻰ ﺍﻟﻌﻠﻢ ﺑﺎﻟﺼﺪﻕ" )‪.(Levi:265‬‬
‫ﻭﺭﻏﻢ ﺃﻥ ﺃﻱ ﻣﻨﺎﻗﺸﺔ ﺟﺎﺩﺓ ﻟﻠﻤﻨﻬﺞ ﺍﻟﻌﻠﻤﻲ‪ -‬ﻛﻤﺎ ﻳﻘﻮﻝ ﻟﻴﻔﻲ )‪ (:263‬ﺗﺘﻀﻤﻦ ﺑﺎﻟﻀﺮﻭﺭﺓ ﺑ‪‬ﻌـﺪﺍ‬
‫ﺣﺴﻴﺎ ﺇﻣﺒﲑﻳﻘﻴﺎ ‪ Empirical‬ﻭﺑﻌﺪﺍ ﺭﻳﺎﺿﻴﺎ ﻋﻘﻼﻧﻴﺎ ‪ Rational‬ﻭﺃﻧﻪ ﻟﻴﺲ ﻫﻨﺎﻙ ﻣﺎ ﻳﺪﻋﻮ ﻟﻠﺼﺮﺍﻉ ﺑﲔ ﻫﺬﻳﻦ‬
‫ﺍﻟﺒﻌﺪﻳﻦ ﺍﻟﺮﺋﻴﺴﲔ‪ ،‬ﺇﻻ ﺃﻥ ﻛﻼ ﻣﻨﻬﻤﺎ ﳝﺜﻞ ﻗﻄﺒﺎ ﻣﻐﺎﻳﺮﺍ‪ ،‬ﻳﺴﻬﻞ ﺍﻟﺘﻄﺮﻑ ﰲ ﺗﻘﺪﻳﺮ ﻣﻜﺎﻧﺘﻪ ﻣﻊ ﺍﻟﺘﻘﻠﻴﻞ ﻣـﻦ‬
‫ﺃﳘﻴﺔ ﺍﻟﻘﻄﺐ ﺍﻵﺧﺮ ﺃﻭ ﺍﺳﺘﺒﻌﺎﺩﻩ )ﰲ ﺍﳊﺎﻻﺕ ﺍﻟﺸﺪﻳﺪﺓ ﺍﻟﺘﻄﺮﻑ(‪ … ،‬ﻭﻛﻤﺎ ﺳﻨﺮﻯ ﻓﻴﻤﺎ ﺑﻌﺪ ﻓﺈﻥ ﺗـﺎﺭﻳﺦ‬
‫ﺍﻟﻌﻠﻢ ﰲ ﺍﻟﻌﺼﻮﺭ ﺍﻟﺘﺎﻟﻴﺔ ﻳﺸﻬﺪ ﺑﺎﳌﺪﻯ ﺍﻟﺬﻱ ﻭﺻﻞ ﺇﻟﻴﻪ ﺍﳊﺴﻴﻮﻥ )ﺍﻹﻣﺒﲑﻳﻘﻴﻮﻥ( ﺧﺼﻮﺻﺎ ﰲ ﺗﻄـﺮﻓﻬﻢ ﰲ‬
‫ﺍﲡﺎﻩ ﻋﺪﻡ ﺍﻻﻋﺘﺪﺍﺩ ﺇﻻ ﺑﺎﳋﱪﺓ ﻭﺍﳌﺸﺎﻫﺪﺓ ﺍﳊﺴﻴﺔ ﻛﺄﺳﺎﺱ ﻟﻜﻞ ﻋﻠﻢ‪ -‬ﺑﻞ ﻭﻟﻜﻞ ﻣﻌﺮﻓﺔ !! ﻭﻟﻜـﻦ ﺍﻟـﺬﻱ‬
‫ﻳﻬﻤﻨﺎ ﺃﻥ ﻧﺆﻛﺪ ﻋﻠﻴﻪ ﺍﻵﻥ ﻫﻮ ﺃﻥ ﻛﻼ ﻣﻦ ﺍﻻﲡﺎﻫﲔ ﻛﺎﻥ ﳝﺜﻞ ﳏﺎﻭﻟﺔ ﻣﺴﺘﻤﻴﺘﺔ ﻣﻦ ﺟﺎﻧﺐ ﺭﺟـﺎﻝ ﺍﻟﻌﻠـﻢ‬
‫ﻭﺍﻟﻔﻜﺮ ﻟﻠﺘﻮﺻﻞ ﺇﱃ ﺇﳚﺎﺩ‪ -‬ﻭﺇﺛﺒﺎﺕ ﻣﺸﺮﻭﻋﻴﺔ‪ -‬ﻃﺮﻕ ﺃﺧﺮﻯ ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﻣﻌﺮﻓـﺔ ﺻـﺤﻴﺤﺔ ﲞـﻼﻑ‬
‫ﺿ ‪‬ﻪ ﹸﻛﺮ‪‬ﻫـﹰﺎ ﻋﻠـﻰ‬
‫"ﺍﻟﻮﺣﻲ" ﺍﻟﺬﻱ ﺍﺣﺘﻜﺮ ﺍﻟﺘﺤﻜﻢ ﰲ ﻓﻬﻤﻪ ﻭﺗﻔﺴﲑﻩ ﺭﺟﺎﻝ ﺍﻟﻜﻨﻴﺴﺔ ﺍﳌﺴﻴﺤﻴﺔ ﻭﺃﺭﺍﺩﻭﺍ ﹶﻓ ‪‬ﺮ ‪‬‬

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‫ﺍﻟﻌﻠﻤﺎﺀ ﺑﺼﻮﺭﺗﻪ ﺍﻟﱵ ﺩﻭﻧﻮﻫﺎ ﰲ ﻛﺘﺒﻬﻢ ﺍﳌﻘﺪﺳﺔ ﻭﰲ ﺗﻔﺴﲑﺍ‪‬ﻢ ﻟﺘﻠﻚ ﺍﻟﻜﺘﺐ ﻣﺪﻋ‪‬ﻤﲔ ﰲ ﻣﻮﻗﻔﻬﻢ ﺑـﺎﻟﻘﻮﺓ‬
‫ﺍﻟﻘﻬﺮﻳﺔ ﻟﻠﺪﻭﻟﺔ ﻭﺑﺎﻟﺴﻴﻄﺮﺓ ﺍﻷﺩﺑﻴﺔ ﻋﻠﻰ ﻋﻘﻮﻝ ﺍﻟﺪﳘﺎﺀ ﺩﻭﻥ ﺳﻨﺪ ﻣﻦ ﺍﻟﻮﺍﻗﻊ ﺃﻭ ﺍﻟﻌﻘﻞ‪ ،‬ﻭﻳﺒـﺪﻭ ﺃﻥ ﺭﺟـﺎﻝ‬
‫ﺍﻟﻌﻠﻢ ﺍﻟﻮﻟﻴﺪ ﻗﺪ ﻭﺟﺪﻭﺍ ﺿﺎﻟﺘﻬﻢ ﻓﻴﻤﺎ ﻧﺒﻐﺖ ﻓﻴﻪ ﺍﳊﻀﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻦ ﺍﺳﺘﺨﺪﺍﻡ ﻟﻠﻤﻼﺣﻈﺔ ﻭﺍﻟﺘﺠﺮﻳـﺐ‬
‫ﻭﺍﻟﻌﻘﻞ ﻭﺍﳌﻨﻄﻖ ﰲ ﺍﻟﻮﺻﻮﻝ ﺇﱄ ﺍﳊﻘﻴﻘﺔ ﰲ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﳌﺘﺼﻠﺔ ﺑﺎﻟﻌﻠﻮﻡ ﺍﻟﻄﺒﻴﻌﻴﺔ‪ ،‬ﻳﺸﻬﺪ ﺑﺬﻟﻚ ﻣﺎ ﻗﺎﻟﻪ ﺭﺍﻓﻴﺘﺰ‬
‫ﰲ ﳎﺎﻝ ﺗﻮﺿﻴﺤﻪ "ﻟﻄﺒﻴﻌﺔ ﺍﻟﻌﻠﻢ ﺍﻷﻭﺭﻭﰊ" ﺣﻴﺚ ﻳﻘﻮﻝ "ﳝﻜﻦ ﺗﻔﺴﲑ ﺍﻟﺸﺨﺼﻴﺔ ﺍﳌﻤﻴﺰﺓ ﻟﻠﻌﻠـﻢ ﺍﻷﻭﺭﻭﰊ‬
‫)ﻳﻘﺼﺪ ﺑﺬﻟﻚ ﺍﻟﻌﻠﻢ ﻛﻤﺎ ﻧﻌﺮﻓﻪ ﺍﻟﻴﻮﻡ( ﰲ ﺿﻮﺀ ﺍﻟﻈﺮﻭﻑ ﺍﻟﱵ ﻋﻤﻞ ﰲ ﻧﻄﺎﻗﻬﺎ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﻫﺎﺗﲔ ﺍﳌـﺮﺣﻠﺘﲔ‬
‫ﺍﳌﺘﻌﺎﻗﺒﺘﲔ )ﻋﺼﺮ ﺍﻟﻨﻬﻀﺔ‪ -‬ﻋﺼﺮ ﺍﻟﺘﻨﻮﻳﺮ( ﻭﰲ ﺿﻮﺀ ﺍﳌﺎﺩﺓ ﻭﺍﻷﺩﻭﺍﺕ ﺍﻟﱵ ﻭﺭﺛﻮﻫﺎ‪ ،‬ﻭﺍﻟﱵ ﺗﺸـﻤﻞ ﺍﳌﺒـﺪﺃ‬
‫ﺍﻷﺳﺎﺳﻲ ﺍﳌﺘﻤﺜﻞ ﰲ ﺃﻥ ﻣﻌﺮﻓﺔ ﺍﻟﻌﺎﻟﹶﻢ ﺍﻟﻄﺒﻴﻌﻲ ﺇﳕﺎ ﺗﻜﻮﻥ ﻣﻦ ﺧـﻼﻝ ﺣﺠـﺞ ﳝﻜـﻦ ﺍﻟﱪﻫﻨـﺔ ﻋﻠﻴﻬـﺎ‬
‫‪ ،Demonstrative Argument‬ﻭﻫﻮ ﻣﺒﺪﺃ ﲢﻘﻖ ﺃﻭ ﹰﻻ ﰲ ﺍﳊﻀﺎﺭﺓ ﺍﻟﻴﻮﻧﺎﻧﻴﺔ ﰒ ﺍﻟﺘﻘﻄﺘﻪ ﺍﳊﻀﺎﺭﺓ ﺍﻹﺳـﻼﻣﻴﺔ‬
‫ﻭﺣﺪﻫﺎ ﺩﻭﻥ ﺃﻱ ﺣﻀﺎﺭﺓ ﺃﺧﺮﻯ" )‪.(:371‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﻋﺼﺮ ﺍﻟﻨﻬﻀﺔ ﻗﺪ ﺃﻓﻠﺢ ﰲ ﻭﺿﻊ ﺣﺠﺮ ﺍﻷﺳﺎﺱ ﳌﻌﺮﻓﺔ ﻋﻠﻤﻴﺔ ﻻ ﺗﺴﺘﻨﺪ ﺇﱃ ﺳﻠﻄﺔ ﺭﺟﺎﻝ‬
‫ﺍﻟﺪﻳﻦ ﺍﳌﺴﻴﺤﻲ … ﻣﺒﻨﻴﺔ ﻋﻠﻰ ﻣﺸﺎﻫﺪﺍﺕ ﺍﳊﻮﺍﺱ )ﰲ ﺇﻃﺎﺭ ﺍﻟﱰﻋﺔ ﺍﳊﺴﻴﺔ ﺍﻹﻣﺒﲑﻳﻘﻴﺔ( ﻭﻋﻠﻰ ﻋﻤﻞ ﺍﻟﻌﻘـﻞ‬
‫)ﰲ ﺇﻃﺎﺭ ﺍﻟﱰﻋﺔ ﺍﻟﻌﻘﻼﻧﻴﺔ( ﻓﺈﻥ ﻋﺼﺮ ﺍﻟﺘﻨﻮﻳﺮ ‪) Enlightenment‬ﺍﻟﻘﺮﻥ ‪ ١٨‬ﺍﳌﻴﻼﺩﻱ( ﻗﺪ "ﺃﺩﺧﻞ ﺍﻟﻌﻠﻢ ﰲ‬
‫ﳎﺎﻝ ﺍﻟﺴﻴﺎﺳﺔ ﻷﻭﻝ ﻣﺮﺓ ‪ ..‬ﻭﲤﺜﻞ ﺭﺳﺎﻟﺘﻪ ﰲ ﺍﻟﻨﻀﺎﻝ ﺿﺪ ﺍﻟﻜﻨﻴﺴﺔ ﻭﻋﻘﺎﺋﺪﻫﺎ ﺍﳉﺎﻣﺪﺓ‪ ،‬ﻭﺿـﺪ ﺍﳋﺮﺍﻓـﺎﺕ‬
‫ﺍﻟﺸﻌﺒﻴﺔ‪ ،‬ﻣﻊ ﺍﺳﺘﺨﺪﺍﻡ ﺣﻘﺎﺋﻖ ﺍﻟﻌﻠﻢ ﻭﻃﺮﻗﻪ ﺍﻟﻌﻘﻼﻧﻴﺔ ﻛﺴﻼﺡ ﺃﺳﺎﺳﻲ ﰲ ﻫﺬﺍ ﺍﻟﺴـﺒﻴﻞ ‪ ..‬ﻭﻗـﺪ ﺍﻧﻀـﻢ‬
‫ﻟﻠﻔﻼﺳﻔﺔ ﺃﻓﻀﻞ ﺍﻟﻌﻘﻮﻝ ﰲ ﻓﺮﻧﺴﺎ ﻭﺳﺎﻋﺪ ﻋﻠﻰ ﺫﻟﻚ ﻛﺮﺍﻫﻴﺘﻬﻢ ﻟﺮﻗﺎﺑﺔ ﺍﻟﻐﺒﻴﺔ ﺍﳌﻔﺮﻭﺿﺔ ﻋﻠﻰ ﺍﻟﻔﻜﺮ … ﻭﻗﺪ‬
‫ﺍﻋﺘﱪ ﻫﺆﻻﺀ ﺃﻥ ﻣﻬﻤﺘﻬﻢ ﻫﻲ ﺍﺳﺘﻜﻤﺎﻝ ﺟﻬﻮﺩ ﺑﻴﻜﻮﻥ ﰲ ﺍﻻﺭﺗﻘﺎﺀ ﺑﺎﳌﻌﺮﻓﺔ ﺍﻟﻌﻠﻤﻴﺔ ﻭﻟﻜﻨﻬﻢ ﻗـﺎﻣﻮﺍ ﺑـﺬﻟﻚ‬
‫ﺑﺄﺳﻠﻮﺏ ﺩﻳﻜﺎﺭﺕ ﺍﻟﺬﻱ ﻳ‪‬ﺨﻀﻊ ﻛﻞ ﺷﻲﺀ ﺳﻮﺍﺀ ﻛﺎﻥ ﺍﺟﺘﻤﺎﻋﻴﺎ ﺃﻭ ﻓﻠﺴﻔﻴﺎ ﻟﻨﻘﺪ ﺍﻟﻌﻘﻞ … ﻭﻟﻜﻦ ﺻﻔﻮﻑ‬
‫ﺍﳊﺮﻛﺔ ﺳﺮﻋﺎﻥ ﻣﺎ ﺍﻧﺸﻘﺖ ﺇﱃ ﻓﺮﻕ … ﻭﻣﻊ ﺫﻟﻚ ﻓﻘﺪ ﻛﺎﻧﺖ ﻧﻘﻄﺔ ﺍﻻﺗﻔﺎﻕ ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ ﻫﻲ ﺃﻥ ﻋـﺪﻭﻫﻢ‬
‫ﺍﻷﻭﻝ ﻫﻮ ﺍﻟﻜﻨﻴﺴﺔ" )‪.(Ravetz:372‬‬
‫ﻭﻋﻠﻰ ﺃﻱ ﺣﺎﻝ ﻓﺈﻥ ﺍﻟﺼﺮﺍﻉ ﰲ ﺃﻭﺳﺎﻁ ﺍﻟﻌﻠﻤﺎﺀ ﻇﻞ ﳏﺘﺪﻣﺎ ﺑﲔ ﺍﳊﺴﲔ ﺍﻹﻣﺒﲑﻳﻘﻴﲔ ﻣﻦ ﺟﺎﻧـﺐ‬
‫ﻭﺍﻟﻌﻘﻼﻧﻴﲔ ﻣﻦ ﺟﺎﻧﺐ ﺁﺧﺮ‪ ،‬ﻭﻛﺎﻥ ﺍﻹﻣﺒﲑﻳﻘﻴﻮﻥ ﺩﺍﺋﻤﺎ ﺃﻛﺜﺮ ﻣﻴﻼ ﻟﻠﺘﻄﺮﻑ ﰲ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠـﻰ ﻣﻌﻄﻴـﺎﺕ‬
‫ﺍﳊﺲ ﻭﺍﻟﺜﻘﺔ ‪‬ﺎ‪ ،‬ﻭﺃﻛﺜﺮ ﻗﺪﺭﺓ ﻋﻠﻰ ﺍﺟﺘﺬﺍﺏ ﺍﻷﻧﺼﺎﺭ‪ ،‬ﻓﻮﺟﺪﻧﺎ ﺩﺍﻓﻴﺪ ﻫﻴﻮﻡ ﻳﺘﺎﺑﻊ ﺟﻮﻥ ﻟـﻮﻙ ﰲ ﻧﻈﺮﺗـﻪ‬
‫"ﺍﻟﻨﻔﺴﻴﺔ" ﻟﻠﻤﻌﺮﻓﺔ ﺣﻴﺚ ﻗﺮﺭ ﺃﻥ "ﺍﻷﺻﻞ ﰲ ﺍﳌﻌﺮﻓﺔ ﻫﻮ ﺍﻻﻧﻄﺒﺎﻋﺎﺕ ﺍﳊﺴﻴﺔ"‪ ،‬ﻭﻟﻜﻨﻪ ﲡﺎﻭﺯ ﺫﻟﻚ ﺇﱃ ﺍﻟﻘﻮﻝ‬
‫ﺑﺄﻥ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﱵ ﻳﺼﻞ ﺇﻟﻴﻬﺎ ﺍﻟﻌﻘﻞ "ﻣﺜﻞ ﻋﻼﻗﺎﺕ ﺍﻟﺘﺸﺎﺑﻪ ﻭﺍﻟﺘﻘﺎﺭﺏ ﻭﺍﻟﺴﺒﺒﻴﺔ … ﻟﻴﺴﺖ ﺫﺍﺕ ﺻﺪﻕ ﺫﺍﰐ‬
‫ﺩﺍﺧﻠﻲ ﻭﻟﻜﻨﻬﺎ ﳎﺮﺩ ﻧﺘﻴﺠﺔ ﻟﻌﺎﺩﺍﺕ ﻋﻘﻠﻴﺔ ﻻ ﻧﺴﺘﻄﻴﻊ ﺗﻔﺴﲑﻫﺎ" )!( ﻭﻗﺪ ﺭﺗﺐ ﻋﻠﻰ ﺫﻟﻚ ﺃﻥ ﻣﺒﺪﺃ ﺍﻟﻌﻠﹼﻴـﺔ‬
‫ﺽ ﻟﻠﻌﻘﻞ‬
‫ﺍﻟﺬﻱ ﺗﺴﺘﻨﺪ ﺇﻟﻴﻪ ﻛﻞ ﻣﻌﺮﻓﺔ ﻻ ﻳﺸﲑ ﺇﱃ ﻋﻼﻗﺎﺕ ﺿﺮﻭﺭﻳﺔ ﺑﲔ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﻭﺇﳕﺎ ﻫﻮ ﺑﺒﺴﺎﻃﺔ ﺃﻣﺮ ﻳ‪‬ﻌ ِﺮ ‪‬‬
‫ﺑﺴﺒﺐ ﺍﻟﺘﺮﺍﺑﻂ ﺍﻟﺪﺍﺋﻢ ﺑﲔ ﺍﻷﺷﻴﺎﺀ ﰲ ﻋﻘﻮﻝ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻓﻮﻕ ﺫﻟﻚ ﻓﺈﻥ ﺍﻟﻌﻘﻞ ﻧﻔﺴﻪ ﻫﻮ ﺃﺑﻌﺪ ﺷﻲﺀ ﻋـﻦ ﺃﻥ‬

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‫ﻳﻜﻮﻥ ﻗﻮﺓ ﻣﺴﺘﻘﻠﺔ‪ ،‬ﻋﻦ "ﺭﺑﻄﺔ ﻣﻦ ﺍﳌﺪﺭﻛﺎﺕ" ‪ A Bundle of Perceptions‬ﺩﻭﻥ ﻭﺣﺪﺓ ﺃﻭ ﺗﺮﺍﺑﻂ‪ ،‬ﻭﻣﻦ‬
‫ﻫﻨﺎ ﻓﺈﻥ ﻫﻴﻮﻡ ﻳﻜﻮﻥ ﻗﺪ ﺃﻧﻜﺮ ﻣﻦ ﺟﻬﺔ ﻭﺟﻮﺩ ﻧﻈﺎﻡ ﰲ ﺍﻟﻄﺒﻴﻌﺔ )ﻭﺇﳕﺎ ﳎﺮﺩ ﺍﻧﻄﺒﺎﻋﺎﺕ ﺣﺴﻴﺔ ﻣﺘﻔﺮﻗﺔ( ﻛﻤﺎ‬
‫ﺃﻧﻜﺮ ﻭﺟﻮﺩ ﺫﺍﺕ ﻣﺪﺭﻛﺔ ﺫﺍﺕ ﻭﺣﺪﺓ ﺃﻭ ﲤﺎﺳﻚ ﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ )‪.(Levi:267‬‬
‫ﻭﻗﺪ ﺣﺎﻭﻝ ﻋﻤﺎ ﻧﻮﻳﻞ ﻛﺎﻧﻂ ﺍﻟﺘﻮﻓﻴﻖ ﺑﲔ ﺍﻻﲡﺎﻫﲔ ﺍﳊﺴﻲ ﻭﺍﻟﻌﻘﻼﱐ ﻣﻦ ﺧﻼﻝ ﻓﻠﺴﻔﺘﻪ ﺍﻟﻨﻘﺪﻳـﺔ‬
‫ﺍﻟﱵ ﺗﻘﺮﺭ ﺃﻥ ﺍﳌﺪﺭﻛﺎﺕ ﺍﳊﺴﻴﺔ ﻭﺣﺪﻫﺎ ﻻ ﳝﻜﻦ ﺃﻥ ﺗﻮﺻﻠﻨﺎ ﺇﱄ ﻣﻌﺮﻓﺔ ﺑﺎﻟﻈﻮﺍﻫﺮ ﺍﻟﻄﺒﻴﻌﻴﺔ ﺍﳋﺎﺭﺟﻴـﺔ ﻋﻨـﺎ‬
‫)ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺬﻱ ﻳﻈﻨﻪ ﺃﺻﺤﺎﺏ ﺍﻻﲡﺎﻩ ﺍﳊﺴﻲ(‪ ،‬ﻛﻤﺎ ﺃﻥ ﺗﻠﻚ ﺍﻟﻈﻮﺍﻫﺮ ﻟﻴﺴﺖ ﻭﺍﺿـﺤﺔ ﺑـﺬﺍ‪‬ﺎ ‪Self-‬‬
‫‪ evident‬ﺃﻣﺎﻡ ﻋﻘﻮﻟﻨﺎ )ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺬﻱ ﻳﻨﺎﺩﻱ ﺑﻪ ﺃﺻﺤﺎﺏ ﺍﻻﲡﺎﻩ ﺍﻟﻌﻘﻼﱐ(‪ ،‬ﻭﻟﻜـﻦ ﺍﳌﻌﺮﻓـﺔ ﺑﺎﻟﻌـﺎﱂ‬
‫ﺍﻟﻄﺒﻴﻌﻲ ﻣﻦ ﺣﻮﻟﻨﺎ ﺗﻜﻮﻥ ﳑﻜﻨﺔ ﻋﻨﺪﻣﺎ … "ﻳﺼﻞ ﺍﻟﻌﺎﱂ ﺇﱃ ﻧﺴﻖ ﻋﻘﻠﻲ ﻣﺘﻤﺎﺳﻚ ﻣﻦ ﺍﻟﺘﻔﺴـﲑﺍﺕ ﺍﻟـﱵ‬
‫ﺗﻄﺎﺑﻖ ﺍﻟﻮﺍﻗﻊ ﺍﻹﻣﺒﲑﻳﻘﻲ"‪ ،‬ﺃﻱ ﺃﻥ ﻛﺎﻧﻂ ﻳﺮﻯ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﻳﻔﺮﺽ ﺑﻨﺎﺀ ﻋﻘﻠﻴﺎ ﻋﻠﻰ ﻣﻌﺮﻓﺘـﻪ ﻣـﻦ ﺧـﻼﻝ‬
‫ﺍﳌﻔﺎﻫﻴﻢ ﻭﺍﻟﻔﺌﺎﺕ ﺍﻟﱵ ﻳﺄﰐ ‪‬ﺎ ﻣﻦ ﻋﻨﺪﻩ ﻟﺘﺸﻜﻴﻞ ﺧﱪﺗﻪ ﺍﳊﺴﻴﺔ ﻭﺗﻔﺴﲑﻫﺎ‪" … ،‬ﻭﻟﻘﺪ ﺃﺛﺒﺖ ﻫﺬﺍ ﺍﻟـﺘﻔﻜﲑ‬
‫ﺍﻟﻜﺎﻧﻄﻲ ﺧﺼﻮﺑﺔ ﻣﺘﻨﺎﻫﻴﺔ‪ ،‬ﻷﻧﻪ ﺳﺎﻋﺪ ﻋﻠﻰ ﲢﻠﻴﻞ ﻋﻤﻠﻴﺔ ﺑﻨﺎﺀ ﺍﻟﻨﻈﺮﻳﺔ‪ ،‬ﻭﺍﺳﺘﻤﺮ ﺗﺄﺛﲑﻩ ﺇﱃ ﻣﺎ ﻳﺰﻳﺪ ﻋﻠﻰ ﻣﺎﺋﺔ‬
‫ﻋﺎﻡ ﺑﻞ ﻭﺇﱃ ﺍﻟﻴﻮﻡ ﻣﻦ ﺑﻌﺾ ﺍﻟﻨﻮﺍﺣﻲ" )‪.(Toulmin:379‬‬
‫ﻭﻳﺮﻯ ﺍﻟﺒﻌﺾ ﺃﻥ ﺍﻟﻘﺮﻥ ﺍﻟﺘﺎﺳﻊ ﻋﺸﺮ ﺍﳌﻴﻼﺩﻱ ﻳﻌﺘﱪ ﺍﻟﻌﺼﺮ ﺍﻟﺬﻫﱯ ﻟﻠﻌﻠـﻢ‪ ،‬ﺫﻟـﻚ ﺃﻥ ﺗﻄﺒﻴﻘﺎﺗـﻪ‬
‫ﺍﻟﻌﻤﻠﻴﺔ ﰲ ﳎﺎﻻﺕ ﺍﻟﺼﻨﺎﻋﺔ ﻭﺍﻟﻄﺐ ﻛﺎﻧﺖ ﻗﺪ ﻇﻬﺮﺕ ﺁﺛﺎﺭﻫﺎ ﺑﺸﻜﻞ ﻛﺒﲑ‪ ،‬ﳑﺎ ﺭﻓﻊ ﻣﻜﺎﻧﺔ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺩﻋ‪‬ـﻢ‬
‫ﻣﻮﻗﻔﻬﻢ ﺿﺪ ﲨﻮﺩ ﺭﺟﺎﻝ ﺍﻟﺪﻳﻦ ﺍﳌﺴﻴﺤﻲ‪ ،‬ﻭﺍﺳﺘﻤﺮ ﰲ ﺫﻟﻚ ﺍﻟﻘﺮﻥ ﺍﺳﺘﺨﺪﺍﻡ ﺍﳊﻘـﺎﺋﻖ ﺍﻟﻌﻠﻤﻴـﺔ ﻭﻣﻨـﻬﺞ‬
‫ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ ﰲ ﺍﻟﺼﺮﺍﻉ ﺿﺪ ﺍﻟﻮﺻﺎﻳﺔ ﺍﻟﻔﻜﺮﻳﺔ ﻟﻠﻜﻨﻴﺴﺔ‪" … ،‬ﺫﻟﻚ ﺃﻥ ﺫﻛﺮﻯ ﳏﺎﻛﻤﺔ ﺟﺎﻟﻴﻠﻴﻮ ﻛﺎﻧـﺖ‬
‫ﻻ ﺗﺰﺍﻝ ﺣﻴﺔ ﰲ ﺍﻷﻭﺳﺎﻁ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﻛﻤﺎ ﺯﺍﺩ ﺍﳉﺪﻝ ﺍﻟﺪﺍﺋﺮ ﺣﻮﻝ ﺍﻟﺪﺍﺭﻭﻳﻨﻴﺔ ﰲ ﺍﳒﻠﺘﺮﺍ ﻣﻦ ﻗﻮﺓ ﺩﻓـﻊ ﻫـﺬﺍ‬
‫ﺍﻟﺼﺮﺍﻉ ﺍﻷﻳﺪﻳﻮﻟﻮﺟﻲ ﻟﺪﺭﺟﺔ ﺃﻥ ﻣﻌﺘﻨﻘﻲ ﺍﳌﺴﻴﺤﻴﺔ ﻣﻦ ﺍﻟﻠﱪﺍﻟﻴﲔ ﻛﺎﻧﻮﺍ ﻳﻨﺎﺻﺮﻭﻥ ﺍﳌﻼﺣﺪﺓ ﺿﺪ ﺍﳌﻠﺘـﺰﻣﲔ‬
‫ﺑﺎﻟﺪﻳﻦ ﺍﳌﺴﻴﺤﻲ" )‪ ،(Ravetz:374‬ﻭﻟﻜﻦ ﻫﺬﺍ ﺍﻟﻘﺮﻥ ﻗﺪ ﺷﻬﺪ ﺗﻄﻮﺭﺍﺕ ﻫﺎﻣﺔ ﻓﻴﻤﺎ ﻳﺘﺼـﻞ ﺑﺎﻟﺪﺭﺍﺳـﺎﺕ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻇﻠﺖ ﺁﺛﺎﺭﻫﺎ ﻣﻌﻨﺎ ﺣﱴ ﺍﻟﻮﻗﺖ ﺍﳊﺎﺿﺮ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺬﻱ ﻧﺒﻴﻨﻪ ﺍﻵﻥ‪.‬‬
‫ﻟﻘﺪ ﺍﻧﺼﺒﺖ ﺩﺭﺍﺳﺘﻨﺎ ﻟﺘﺎﺭﻳﺦ ﺍﻟﻌﻠﻢ ﻭﺍﳌﻨﻬﺞ ﺍﻟﻌﻠﻤﻲ ﺣﱴ ﺍﻵﻥ ﺑﺼﻔﺔ ﺃﺳﺎﺳﻴﺔ ﻋﻠﻲ ﺍﻟﻌﻠﻢ ﺍﻟﻄﺒﻴﻌـﻲ‪،‬‬
‫ﻭﺑﺪﺭﺟﺔ ﺃﻗﻞ ﻋﻠﻰ ﺩﺭﺍﺳﺔ ﺍﻹﻧﺴﺎﻥ ﻭﻓﻬﻢ ﺳﻠﻮﻛﻪ ﺍﻟﻔﺮﺩﻱ ﺃﻭ ﺍﻻﺟﺘﻤﺎﻋﻲ‪ ،‬ﻭﻟﻘﺪ ﻧﺎﺩﻯ ﺍﻟﻔﻴﻠﺴﻮﻑ ﺍﻟﻔﺮﻧﺴﻲ‬
‫ﺃﻭﺟﻴﺴﺖ ﻛﻮﻧﺖ ﰲ ﻣﻨﺘﺼﻒ ﺍﻟﻘﺮﻥ ﺍﻟﺘﺎﺳﻊ ﻋﺸﺮ ﺍﳌﻴﻼﺩﻱ ﺑﺘﻄﺒﻴﻖ ﻧﻔﺲ ﻗﻮﺍﻋﺪ ﺍﳌﻨﻬﺞ ﺍﻟﻌﻠﻤﻲ ﺍﳌﺴﺘﺨﺪﻡ ﰲ‬
‫ﺍﻟﻌﻠﻮﻡ ﺍﻟﻄﺒﻴﻌﻴﺔ ﰲ ﺩﺭﺍﺳﺔ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﺍﻧﻄﻠﻖ ﰲ ﺫﻟﻚ ﻣﻦ ﻧﺰﻋﺔ ﺇﻣﺒﲑﻳﻘﻴﺔ )ﺣﺴﻴﺔ( ﻣﺘﻄﺮﻓﺔ ﺳـﺎﺭ‬
‫ﻓﻴﻬﺎ ﻋﻠﻰ ‪‬ﺞ ﺑﻴﻜﻮﻥ ﻭﻟﻮﻙ ﻭﻫﻴﻮﻡ ﻣﺒﺸﺮﺍ ﲟﺎ ﲰﺎﻩ ﺑﺎﻟﻔﻠﺴﻔﺔ ﺍﻟﻮﺿﻌﻴﺔ ‪ Positivism‬ﺍﻟﱵ ﻭﺻـﻔﻬﺎ ﺍﻟـﺒﻌﺾ‬
‫ﺑﺄ‪‬ﺎ "ﻓﻠﺴﻔﺔ ﻟﻠﻌﻠﻢ ﺑﻠﻐﺖ ﻣﻦ ﺿﻴﻖ ﺍﻟﻨﻄﺎﻕ ﺣﺪﺍ ﺃﻧﻜﺮﺕ ﻣﻌﻪ ﺃﻱ ﺻﺪﻕ ﻷﻱ ﻧﻮﻉ ﻛﺎﻥ ﻣﻦ ﺍﳌﻌﺮﻓﺔ ﱂ ﻳـﺘﻢ‬
‫ﺍﻟﺘﻮﺻﻞ ﺇﻟﻴﻪ ﺑﺎﳌﻨﺎﻫﺞ ﺍﻟﻌﻠﻤﻴﺔ ﺍﳌﻘﺒﻮﻟﺔ" )‪ ،(Levi:275‬ﻭﻳﻌﺮ‪‬ﻑ ﺗﻴﻮﺩﻭﺭﺳﻮﻥ ﻭﺗﻴﻮﺩﻭﺭﺳﻮﻥ ﺍﻟﻮﺿﻌﻴﺔ )‪(:306‬‬
‫ﻟﻘﻮﳍﻤﺎ "ﺃ‪‬ﺎ ﻣﻮﻗﻒ ﻓﻠﺴﻔﻲ ﻳﺆﻣﻦ ﺑﺄﻧﻪ ﻻ ﳝﻜﻦ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺍﳌﻌﺮﻓﺔ ﺇﻻ ﻣﻦ ﺧﻼﻝ ﺍﳋﱪﺓ ﺍﳊﺴﻴﺔ‪ ،‬ﻭﻳﺮﻓﺾ‬

‫‪-٤٨-‬‬
‫ﺍﻟﺘﻔﻜﲑ ﻓﻴﻤﺎ ﻭﺭﺍﺀ ﺍﻟﻄﺒﻴﻌﺔ ﻭﺍﻟﺒﺼﲑﺓ ﺍﳊﺪﺳﻴﺔ ﻭﺍﻟﺘﺤﻠﻴﻞ ﺍﳌﻨﻄﻘﻲ ﺍ‪‬ﺮﺩ ﺑﺎﻋﺘﺒﺎﺭﻫﺎ ﲣﺮﺝ ﻋﻦ ﻧﻄـﺎﻕ ﺍﳌﻌﺮﻓـﺔ‬
‫ﺍﳊﻘﺔ‪ .‬ﻭﻳﻨﻈﺮ ﺇﱃ ﻣﻨﺎﻫﺞ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻄﺒﻴﻌﻴﺔ ﻋﻠﻰ ﺃ‪‬ﺎ ﺍﻟﻮﺳﻴﻠﺔ ﺍﻟﺪﻗﻴﻘﺔ ﺍﻟﻮﺣﻴﺪﺓ ﻟﻠﺤﺼﻮﻝ ﻋﻠﻰ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﻭﻣﻦ ﻫﻨﺎ‬
‫ﻓﺈﻥ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻘﺘﺼﺮ ﻋﻠﻰ ﺍﺳﺘﺨﺪﺍﻡ ﺗﻠﻚ ﺍﳌﻨﺎﻫﺞ ﻭﺃﻥ ﺗﺘﺨﺬ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻄﺒﻴﻌﻴﺔ ﻛﻨﻤـﻮﺫﺝ‬
‫ﲢﺘﺬﻳﻪ"‪.‬‬
‫ﻭﺍﳊﻖ ﺃﻥ ﻛﻮﻧﺖ ﻳﻌﺘﱪ ﺃﻭﻝ ﻣﻦ ﺃﻭﺿﺢ ﻣﻌﺎﱂ ﻫﺬﻩ ﺍﻷﻳﺪﻳﻮﻟﻮﺟﻴﺔ ﺍﻟﻔﻠﺴﻔﻴﺔ ﺍﻟﱵ ﺍﲣـﺬﺕ ﺃﺑﻌـﺎﺩ‬
‫ﺣﺮﻛﺔ ﻋﻠﻤﻴﺔ ﺑﻌﻴﺪﺓ ﺍﻷﺛﺮ‪ ،‬ﺍﻧﺒﺜﻖ ﻋﻨﻬﺎ ﰲ ﻣﺮﺍﺣﻞ ﺗﺎﻟﻴﺔ ﻣﺎ ﻳﻌﺮﻑ ﺑﺎﲡـﺎﻩ ﺍﻟﻮﺿـﻌﻴﺔ ﺍﳌﻨﻄﻘﻴـﺔ ‪Logical‬‬
‫‪ Positivism‬ﻭﺍﻹﻣﺒﲑﻳﻘﻴﺔ ﺍﳌﻨﻄﻘﻴﺔ ‪.Logical Empiricism‬‬
‫ﻭﺑﺼﻔﺔ ﻋﺎﻣﺔ ﻓﺈﻥ ﻓﻜﺮﺓ "ﺍﻟﻮﺿﻌﻴﺔ" ﺍﻟﱵ ﺍﺳﺘﻨﺪ ﺇﻟﻴﻬﺎ ﺍﻟﻌﻠﻢ ﺍﳊﺪﻳﺚ ﺗﻘﻮﻡ ﺇﲨﺎﻻ ﻋﻠﻰ ﺍﻟﺘﺄﻛﻴـﺪﺍﺕ‬
‫ﺍﻵﺗﻴﺔ )‪:(Feigl, 1975:877‬‬
‫‪ - ١‬ﺃﻥ ﻛﻞ ﻣﻌﺮﻓﺔ ﺗﺘﺼﻞ ﺑﺎﳊﻘﺎﺋﻖ ﺍﻟﻮﺍﻗﻌﻴﺔ ﻻ ﺑﺪ ﺃﻥ ﺗﺒﲏ ﻋﻠﻰ ﺷﻮﺍﻫﺪ ﺇﳚﺎﺑﻴﺔ ﺍﻟﻮﺟﻮﺩ ‪ Positive‬ﻣﺴﺘﻤﺪﺓ‬
‫ﻣﻦ ﻭﺍﻗﻊ ﺍﳋﱪﺓ‪.‬‬
‫‪ - ٢‬ﻓﻴﻤﺎ ﻭﺭﺍﺀ ﳎﺎﻝ ﺍﳊﻘﺎﺋﻖ ﺍﻹﳚﺎﺑﻴﺔ ﻳﻮﺟﺪ ﳎﺎﻝ ﺍﳌﻨﻄﻖ ﺍﻟﺒﺤﺚ ﻭﺍﻟﺮﻳﺎﺿﻴﺎﺕ ﺍﻟﺒﺤﺘﺔ‪ ،‬ﻭﺍﻟﺬﻱ ﻛﺎﻥ ﻫﻴﻮﻡ‬
‫ﻳﻘﻮﻝ ﻣﻨﻄﻠﻘﺎ ﻣﻦ ﺇﻣﺒﲑﻳﻘﻴﺘﻪ ﺍﳌﺘﻄﺮﻓﺔ ﺃ‪‬ﺎ ‪‬ﺘﻢ ﺑﺎﻟﻌﻼﻗﺎﺕ ﺑﲔ ﺍﻷﻓﻜﺎﺭ "ﻭﺍﻟﱵ ﺍﻋﺘﱪﺕ ﻓﻴﻤﺎ ﺑﻌﺪ ﻣـﻦ‬
‫ﺻﻮ‪‬ﺭ ﺍﻟﻔﻜﺮ ﻭﻟـﻴﺲ ﰲ‬‫ﻗﺒﻴﻞ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺼﻮﺭﻳﺔ ‪) Formal Sciences‬ﺃﻱ ﺗﻠﻚ ﺍﻟﻌﻠﻮﻡ ﺍﻟﱵ ﺗﺒﺤﺚ ﰲ ‪‬‬
‫ﺍﶈﺘﻮﻱ ﺍﳌﺎﺩﻱ ﺍﳌﺘﻌﲔ ﻟﻸﺷﻴﺎﺀ(‪.‬‬
‫‪ - ٣‬ﺃﻣﺎ ﻋﻠﻰ ﺍﳉﺎﻧﺐ ﺍﻟﺴﻠﱯ ‪ Negative‬ﻓﺘﺮﻯ ﺍﻟﻮﺿﻌﻴﺔ ﺇﻧﻜﺎﺭ ﻣﺎ ﻭﺭﺍﺀ ﺍﻟﻄﺒﻴﻌﺔ ﻭﻛﻞ ﻣﺎﻻ ﳝﻜﻦ ﺣﺴـﻤﻪ‬
‫ﺑﺎﻟﺪﻟﻴﻞ ﺍﻟﻮﺍﻗﻌﻲ ﻣﺜﻞ ﺍﳌﻌﺎﺭﻑ ﺍﳌﺘﻌﺎﻟﻴﺔ ﺃﻭ ﺍﳌﺘﺠﺎﻭﺭﺓ ﺃﻱ ﺍﻟﱵ ﺗﺘﺠﺎﻭﺯ ﻧﻄﺎﻕ ﺍﳊﺲ ‪.Transcendent‬‬
‫ﻭﰲ ﺿﻮﺀ ﺫﻟﻚ ﺃﺻﺮ‪‬ﺕ ﺍﻟﻨﻈﺮﺓ ﺍﻟﻮﺿﻌﻴﺔ ﻋﻠﻰ ﺃﻥ "ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ" ﻳﻨﺒﻐﻲ ﻟﻜﻲ ﺗﺴﺘﺤﻖ ﺍﺳـﻢ‬
‫"ﻋﻠﻮﻡ" ﺃﻥ ﺗﺴﲑ ﰲ ﻧﻔﺲ ﺍﳋﻄﻮﻁ ﺍﻟﱵ ﺗﺴﲑ ﻋﻠﻴﻬﺎ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻄﺒﻴﻌﻴﺔ ﻛﻤﺎ ﺳﺒﻖ ﺃﻥ ﺃﻭﺿﺤﻨﺎ‪.‬‬
‫ﻭﻗﺪ ﺃﻋﻠﻦ ﻛﻮﻧﺖ ﺑﻨﺎﺀ ﻋﻠﻰ ﲢﻠﻴﻼﺗﻪ ﺍﻟﺘﺎﺭﳜﻴﺔ ﻣﺎ ﲰﺎﻩ ﺑﻘﺎﻧﻮﻥ ﺍﳊﺎﻻﺕ ﺍﻟﺜﻼﺙ ﺍﻟﱵ ﺯﻋﻢ ﺃﻥ ﺗﻄﻮﺭ‬
‫ﺍﻟﻔﻜﺮ ﺍﻟﺒﺸﺮﻱ ﳝﺮ ‪‬ﺎ‪ ،‬ﻭﺍﻟﱵ ﺗﺘﻮﺍﺯﻯ ﰲ ﻧﻈﺮﻩ ﻣﻊ ﺍﳌﺮﺍﺣﻞ ﺍﻟﱵ ﳝﺮ ‪‬ﺎ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻔـﺮﺩ ﻣـﻦ ﺍﻟﻄﻔﻮﻟـﺔ ﺇﱃ‬
‫ﺍﻟﻨﻀﺞ‪ ،‬ﺗﺒﺪﺃ ﺃﻭﻻﻫﺎ ﺑﺎﳌﺮﺣﻠﺔ ﺍﻟﺪﻳﻨﻴﺔ ﺍﻟﱵ ﺗﻔﺴ‪‬ﺮ ﺍﻟﻈﻮﺍﻫﺮ ﻓﻴﻬﺎ ﺑﺈﺭﺟﺎﻋﻬﺎ ﺇﱃ ﻗﻮﻯ ﻗﺪﺳﻴﺔ‪ ،‬ﻭﻫﻲ ﻋﻨﺪﻩ ﲤﺜـﻞ‬
‫ﻣﺮﺣﻠﺔ ﺍﻟﻄﻔﻮﻟﺔ ﰲ ﺍﻟﻔﻜﺮ ﺍﻟﺒﺸﺮﻱ )!( ﺃﻣﺎ ﺍﳌﺮﺣﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻓﻬﻲ ﺍﳌﺮﺣﻠﺔ ﺍﳌﻴﺘﺎﻓﻴﺰﻳﻘﻴﺔ ﺍﻟﱵ ﻻ ﲣﺮﺝ ﻋﻦ ﻛﻮ‪‬ـﺎ‬
‫ﺩﻳﻨﻴﺔ ﻭﻟﻜﻦ ﺑﻨﻈﺮﺓ ﻏﲑ‪ -‬ﺷﺨﺼﻴﺔ … ﺗﻔﺴ‪‬ﺮ ﻓﻴﻬﺎ ﺍﻟﻈﻮﺍﻫﺮ ﺑﻘﻮﻯ ﺣﻴﻮﻳﺔ ﺃﻭ ﻏﻴﺒﻴﺔ ﻻ ﺗﻘﺪﻡ ﺗﻔﺴﲑﺍﺕ ﺃﺻﻴﻠﺔ‬
‫ﰲ ﺭﺃﻳﻪ )ﻛﺎﳊﻘﻴﻘﺔ ﺍﳌﻄﻠﻘﺔ ﻭﺍﻷﺳﺒﺎﺏ ﺍﻷﻭﱃ ﻭﺍﻟﺒﺪﺍﻳﺎﺕ ﺍﳌﻄﻠﻘﺔ(‪ ،‬ﺃﻣﺎ ﺍﳌﺮﺣﻠﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻓﻬﻲ ﺍﳌﺮﺣﻠﺔ ﺍﻟﻮﺿـﻌﻴﺔ‬
‫ﺃﻭ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﱵ ﻻ ‪‬ﺘﻢ ﺇﻻ ﺑﺎﳊﻘﺎﺋﻖ ﺍﻹﳚﺎﺑﻴﺔ ﻣﻦ ﺣﻴﺚ ﻭﺟﻮﺩﻫﺎ ﰲ ﺍﻟﻮﺍﻗﻊ ﺍﶈﺴﻮﺱ‪.‬‬
‫ﻭﻣﻦ ﻫﺬﺍ ﻧﺮﻯ ﻣﻊ ﻓﻴﺠﻞ ﺃﻥ … "ﺍﻟﻮﺿﻌﻴﺔ ﻣﻦ ﺣﻴﺚ ﻣﻮﻗﻔﻬﺎ ﺍﻷﻳﺪﻳﻮﻟﻮﺟﻲ ﺍﻷﺳﺎﺳﻲ ﺇﳕـﺎ ﻫـﻲ‬
‫ﻋﻠﻤﺎﻧﻴﺔ ﻗﺎﺻﺮﺓ ﻋﻠﻰ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻭﻣﻌﺎﺩﻳﺔ ﻟﻠﺪﻳﻦ ﻭﻟﻠﺒﺤﺚ ﻓﻴﻤﺎ ﻭﺭﺍﺀ ﺍﻟﻮﺟـﻮﺩ‪ ،‬ﻭﺃﻥ ﺃﻫـﻢ ﺷـﺮﻭﻁ‬

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‫ﺍﻟﻮﺿﻌﻴﺔ ﺇﳕﺎ ﻫﻮ ﺍﻻﻟﺘﺰﺍﻡ ﺍﻟﺼﺎﺭﻡ ﺑﺸﻬﺎﺩﺓ ﺍﳌﻼﺣﻈﺔ ﻭﺍﳋﱪﺓ"‪ … ،‬ﻛﻤﺎ ﻳﻀﻴﻒ ﻟﻴﻔﻲ )‪ ،(:270‬ﺇﱃ ﺫﻟـﻚ ﺃﻥ‬
‫ﺍﻷﺛﺮ ﺍﻟﺪﺍﺋﻢ ﺍﻟﺬﻱ ﺗﺮﻛﻪ ﻛﻮﻧﺖ ﻳﺘﻤﺜﻞ ﰲ ﺃﻧﻪ ﻗﺪ ﺃﻧﺸﺄ ﺗﻮﺟ‪‬ﻬﺎ ﻣﻀﺎﺩﺍ ﻟﻠﺪﻳﻦ ﻭﳌﺎ ﻭﺭﺍﺀ ﺍﻟﻮﺟﻮﺩ ﰲ ﻓﻠﺴـﻔﺔ‬
‫ﺍﻟﻌﻠﻮﻡ ﺍﺳﺘﻤﺮ ﻣﻌﻨﺎ ﺣﱴ ﺍﻟﻌﺼﺮ ﺍﳊﺎﺿﺮ‪ ،‬ﻭﻟﻌﻞ ﳑﺎ ﳚﺪﺭ ﺫﻛﺮﻩ ﻫﻨﺎ ﺃﻥ ﺃﻭﺟﻴﺴﺖ ﻛﻮﻧﺖ ﻗﺪ ﺃﺳﺲ "ﺩﻳﺎﻧـﺔ"‬
‫ﺟﺪﻳﺪﺓ ﱂ ﺗﻌﻤ‪‬ﺮ ﻃﻮﻳﻼ‪ ،‬ﱂ ﺗﻜﻦ ﺍﻟﻌﺒﺎﺩﺓ ﻓﻴﻬﺎ ﻣﻮﺟﻬﺔ ﺇﱃ ﺍﻹﻟﻪ ﺍﻟﺬﻱ ﻳﺘﻌﺒﺪﻩ ﺍﳌﻮﺣ‪‬ﺪﻭﻥ‪ ،‬ﻭﺇﳕـﺎ ﻣﻮﺿـﻮﻉ‬
‫ﺍﻟﻌﺒﺎﺩﺓ ﻓﻴﻬﺎ ﻫﻮ "ﺍﻹﻧﺴﺎﻥ" !‬
‫ﻭﻗﺪ ﺷﻬﺪﺕ ﺑﺪﺍﻳﺎﺕ ﺍﻟﻘﺮﻥ ﺍﻟﻌﺸﺮﻳﻦ ﻇﻬﻮﺭ ﻣﺎ ﻳﺴﻤﻰ ﺑﺎﻟﻮﺿﻌﻴﺔ ﺍﳌﻨﻄﻘﻴـﺔ ‪Logical Positivism‬‬
‫ﺍﻟﱵ ﺑﻨﻴﺖ ﻋﻠﻰ ﺍﻟﺘﻮﺟﻬﺎﺕ ﺍﻹﻣﺒﲑﻳﻘﻴﺔ ﺍﳌﺘﻄﺮﻓﺔ ﳍﻴﻮﻡ ﻭﺍﻟﺘﻮﺟﻬﺎﺕ ﺍﻟﻮﺿﻌﻴﺔ ﺍﻟﱵ ﻭﺟﺪﻧﺎﻫﺎ ﻋﻨﺪ ﻛﻮﻧﺖ ﺇﺿﺎﻓﺔ‬
‫& ‪(Theodorson‬‬ ‫ﺇﱄ ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻢ ﻋﻨﺪ ﺇﻳﺮﻧﺴﺖ ﻣﺎﻙ‪ ،‬ﻭﻳﻌﺮ‪‬ﻑ ﺍﻟﻘﺎﻣﻮﺱ ﺍﳊـﺪﻳﺚ ﻟﻌﻠـﻢ ﺍﻻﺟﺘﻤـﺎﻉ‬
‫)‪ Theodorson: 307‬ﺍﻟﻮﺿﻌﻴﺔ ﺍﳌﻨﻄﻘﻴﺔ ﻋﻠﻰ ﺃ‪‬ﺎ … "ﻣﻮﻗﻒ ﻓﻠﺴﻔﻲ ﺗﻄﻮﺭ ﻋﻦ ﺍﻟﻮﺿﻌﻴﺔ‪ ،‬ﻳﺆﻣﻦ ﺑﺄﻥ ﺍﳊﻖ‬
‫ﰲ ﺃﻱ ﻋﺒﺎﺭﺓ ﻳﺜﺒﺖ ﺑﺎﻟﺘﺤﻘﻖ ﻣﻦ ﺻﺪﻗﻪ ﻣﻦ ﺧﻼﻝ ﺍﳋﱪﺓ ﺍﳊﺴﻴﺔ‪ ،‬ﻭﺃﻥ ﺃﻱ ﻋﺒﺎﺭﺓ ﻻ ﳝﻜﻦ ﺍﻟﺘﺤﻘـﻖ ﻣـﻦ‬
‫ﺻﺪﻗﻬﺎ ﺑﺎﻟﺮﺟﻮﻉ ﺇﱄ ﺍﳋﱪﺓ ﺍﳊﺴﻴﺔ ﻛﺎﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﺪﻳﻨﻴﺔ ﺃﻭ ﺍﳌﺘﺼﻠﺔ ﲟﺎ ﻭﺭﺍﺀ ﺍﻟﻄﺒﻴﻌﺔ ﻓﺈ‪‬ـﺎ ﻻ ﻣﻌـﲎ ﳍـﺎ‬
‫‪ ،… Meaningless‬ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﻫﻨﺎﻙ ﺣﺎﺟﺔ ﺇﱄ ﺍﻟﺘﺤﻠﻴﻞ ﺍﳌﻨﻄﻘﻲ ﻟﺘﻮﺿﻴﺢ ﺍﳌﻌﺎﱐ ﺍﻟﱵ ﰎ ﺍﻟﺘﺤﻘـﻖ ﻣـﻦ‬
‫ﺻﺪﻗﻬﺎ ﺃﻭ ﰎ ﺭﻓﻀﻬﺎ ﺑﺎﺳﺘﺨﺪﺍﻡ ﺍﳋﱪﺓ ﺍﳊﺴﻴﺔ‪ ،‬ﺇﻻ ﺃﻥ ﻣﺜﻞ ﺗﻠﻚ ﺍﻟﺘﺤﻠﻴﻼﺕ ﺍﳌﻨﻄﻘﻴﺔ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﺒﻘﻰ ﻭﺛﻴﻘـﺔ‬
‫ﺍﻟﺼﻠﺔ ﺑﺎﳌﻼﺣﻈﺎﺕ ﺍﻹﻣﺒﲑﻳﻘﻴﺔ‪) ،‬ﻭﻣﻦ ﻫﻨﺎ( ﻓﺈﻥ ﺑﻨﺎﺀ ﺍﻟﻨﻈﺮﻳﺎﺕ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻘﻠﱠﻞ ﻣﻨﻪ ﺇﱃ ﺃﺩﱏ ﺣﺪ ﳑﻜﻦ "ﻋﻨﺪ‬
‫ﺃﺻﺤﺎﺏ ﻫﺬﺍ ﺍﻟﺘﻮﺟﻪ"‪.‬‬
‫ﻭﻣﻦ ﻫﻨﺎ ﻓﺈﻥ ﺍﻟﻮﺿﻌﻴﺔ ﺍﳌﻨﻄﻘﻴﺔ ﺗﻘﻮﻡ ﻋﻠﻰ ﺍﻷﻓﻜﺎﺭ ﺍﻷﺳﺎﺳﻴﺔ ﺍﻵﺗﻴﺔ ‪.(Feigl: 8789, Levi:273) :‬‬
‫‪ - ١‬ﺃﻥ ﺍﳌﻬﻤﺔ ﺍﻷﺻﻠﻴﺔ ﻟﻠﻔﻠﺴﻔﺔ ﻫﻲ ﺗﻮﺿﻴﺢ ﻣﻌﺎﱐ ﺍﳌﻔﺎﻫﻴﻢ ﻭﺍﻟﺘﺄﻛﻴﺪﺍﺕ ﺍﻷﺳﺎﺳﻴﺔ ﻟﻠﻌﻠﻢ‪ ،‬ﻭﻟﻴﺲ ﳏﺎﻭﻟـﺔ‬
‫ﺍﻹﺟﺎﺑﺔ ﻋﻦ ﺍﻷﺳﺌﻠﺔ ﺍﻟﱵ ﻻ ﺇﺟﺎﺑﺔ ﳍﺎ )ﳑﺎ ﻳﺘﺼﻞ ﻣﺜﻼ ﺑﻄﺒﻴﻌﺔ ﺍﳊﻘﻴﻘﺔ ﺍﳌﻄﻠﻘﺔ ﺃﻭ ﻏﲑﻫﺎ ﻣﻦ ﺍﻷﺳـﺌﻠﺔ‬
‫ﺍﻟﻮﺟﻮﺩﻳﺔ ﺍﻟﻜﱪﻯ(‪.‬‬
‫‪ - ٢‬ﲨﻴﻊ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﳌﺘﺼﻠﺔ ﺑﺎﻟﻘﻴﻢ ﺍﻷﺧﻼﻗﻴﺔ ﺃﻭ ﺍﳉﻤﺎﻟﻴﺔ ﺃﻭ ﺍﻟﺪﻳﻨﻴﺔ ﻻ ﳝﻜﻦ ﺍﻟﺘﺤﻘﻖ ﻣﻨﻬﺎ ﻋﻠﻤﻴﺎ‪ ،‬ﻭﺑﺬﻟﻚ‬
‫ﺗﻌﺘﱪ ﻛﻼﻣﹰﺎ ﻓﺎﺭﻏﺎ )ﺃﻱ ﻻ ﲢﻤﻞ ﺃﻱ ﻣﻌﲎ ﻳﺮﺗﺪ ﻟﻠﺤﻘﻴﻘﺔ ﻋﻠﻰ ﻭﺟﻪ ﺍﻹﻃﻼﻕ(‪.‬‬
‫‪ - ٣‬ﻣﻌﲎ ﻛﻠﻤﺔ "ﻣﻨﻄﻘﻴﺔ" ﰲ ﺍﺻﻄﻼﺡ ﺍﻟﻮﺿﻌﻴﺔ ﺍﳌﻨﻄﻘﻴﺔ ﻳﻘﺼﺪ ﺑﻪ ﺍﻟﺘﺄﻛﻴﺪ ﻋﻠﻰ ﺍﻟﻄﺒﻴﻌﺔ ﺍﳋﺎﺻﺔ ﻟﻠﺤﻘﺎﺋﻖ‬
‫ﺍﻟﺮﻳﺎﺿﻴﺔ ﻭﺍﳌﻨﻄﻘﻴﺔ ﺍﻟﱵ ﺗﻌﺘﱪ ﺻﺤﻴﺤﺔ ﲝﻜﻢ ﺻﺤﺔ ﻧﻔﺲ ﺍﳌﺴﻠﻤﺎﺕ ﻭﺍﻟﺘﻌﺮﻳﻔﺎﺕ ﺍﻟﱵ ﺗﻘﻮﻡ ﻋﻠﻴﻬﺎ‪.‬‬
‫ﻭﺃﺧﲑﺍ ﻓﺈﻥ ﺍﻟﺜﻠﺚ ﺍﻟﺜﺎﱐ ﻣﻦ ﺍﻟﻘﺮﻥ ﺍﻟﻌﺸﺮﻳﻦ ﻗﺪ ﺷﻬﺪ ﲢﻮﻻ ﳓﻮ ﺍﺳﺘﺨﺪﺍﻡ ﺍﺻﻄﻼﺡ ﺍﻹﻣﺒﲑﻳﻘﻴـﺔ‬
‫ﺍﳌﻨﻄﻘﻴﺔ ‪ Logical Empiricism‬ﺑﺪﻻ ﻣﻦ "ﺍﻟﻮﺿﻌﻴﺔ" ﻭﺫﻟﻚ ﻷﻥ ﻫﺬﺍ ﺍﳌﻔﻬﻮﻡ ﺍﻷﺧﲑ ﻗﺪ ﺃﺻـﺒﺢ ﻣﺮﺗﺒﻄـﺎ‬
‫ﺑﺸﺪﺓ ﺑﺘﻔﻜﲑ ﺃﻭﺟﻴﺴﺖ ﻛﻮﻧﺖ‪ ،‬ﻭﺃﻳﻀﺎ ﺑﺂﺭﺍﺀ ﺇﻳﺮﻧﺴﺖ ﻣﺎﻙ ﺍﻟﺬﻱ ﺑﺎﻟﻎ ﺑﺸﺪﺓ ﰲ ﺍﻟﺘﺄﻛﻴﺪ ﻋﻠـﻰ ﺍﳊﻘـﺎﺋﻖ‬
‫ﺍﻹﳚﺎﺑﻴﺔ ﻟﻠﻤﻼﺣﻈﺔ ﺣﱴ ﺃﻧﻪ ﺍﲣﺬ ﺍﲡﺎﻫﺎ ﻣﻌﺎﺩﻳﺎ ﻟﻔﺮﺽ ﻭﺟﻮﺩ "ﺍﻟﺬﺭ‪‬ﺓ" ﰲ ﻋﻠﻢ ﺍﻟﻄﺒﻴﻌﺔ‪ ،‬ﻋﻠﻰ ﺃﺳﺎﺱ ﺃﻧـﻪ ﱂ‬
‫ﻳﻜﻦ ﻣﻦ ﺍﳌﻤﻜﻦ ﻣﺸﺎﻫﺪ‪‬ﺎ ﺑﺎﳊﻮﺍﺱ ﰲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﻓﺈﻥ ﺍﻟﻔﻜﺮ ﺍﳉﺪﻳﺪ ﻗﺪ ﺍﺣﺘﻔﻆ ﻣﻦ ﺍﻟﻮﺿﻌﻴﺔ‬

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‫ﺑﺈﺻﺮﺍﺭﻫﺎ ﻋﻠﻲ ﺿﺮﻭﺭﺓ ﺍﺧﺘﺒﺎﺭ ﺍﻟﻔﺮﻭﺽ ﻭﺍﻟﻨﻈﺮﻳﺎﺕ ﰲ ﺍﻟﻮﺍﻗﻊ ﺍﻹﻣﺒﲑﻳﻘﻲ ﻭﻣﻦ ﻫﻨـﺎ ﺻـﺎﺭﺕ ﺍﻟﺘﺴـﻤﻴﺔ‬
‫"ﺑﺎﻹﻣﺒﲑﻳﻘﻴﺔ"‪ ،‬ﰲ ﻧﻔﺲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﺍﺳﺘﺨﺪﻣﺖ ﻓﻴﻪ ﺗﺴﻤﻴﺔ "ﺍﳌﻨﻄﻘﻴﺔ" ﻟﻠﺪﻻﻟـﺔ ﻋﻠـﻰ ﻣﻜﺎﻧـﺔ ﺍﳌﻨﻄـﻖ‬
‫ﻭﺍﻟﺮﻳﺎﺿﻴﺎﺕ ﺍﻟﱵ ﻳﺘﻮﻗﻒ ﺻﺪﻕ ﻗﻀﺎﻳﺎﻫﺎ ﻋﻠﻰ ﺻﺤﺔ ﺍﳌﺴﻠﻤﺎﺕ ﻭﺍﻟﺘﻌﺮﻳﻔﺎﺕ ﻛﻤﺎ ﺫﻛﺮﻧﺎ ﻣﻦ ﻗﺒﻞ‪.‬‬
‫ﻭﻳﻼﺣﻆ ﺃﻥ ﺍﻹﻣﺒﲑﻳﻘﻴﺔ ﺍﳌﻨﻄﻘﻴﺔ ﲤﺜﻞ ﺍﻟﻨﻤﻮﺫﺝ "ﺍﻟﺴﺎﺋﺪ" ﺍﻟﻴﻮﻡ ﰲ ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻮﻡ )‪ (Tudor:3‬ﺑﺼﻔﺔ‬
‫ﻋﺎﻣﺔ‪ ،‬ﻭﻫﻲ ﻟﺬﻟﻚ ﺗﺴﺘﺤﻖ ﻭﻗﻔﺔ ﺧﺎﺻﺔ ﻟﺒﻴﺎﻥ ﻃﺒﻴﻌﺘﻬﺎ‪ ،‬ﻭﻗﺪ ﺃﻭﺿﺢ ﻟﻴﻔﻲ )‪ (:272-273‬ﺍﻷﻓﻜﺎﺭ ﺍﻷﺳﺎﺳـﻴﺔ‬
‫ﻟﻺﻣﺒﲑﻳﻘﻴﺔ ﺍﳌﻨﻄﻘﻴﺔ ﻛﻤﺎ ﻳﻠﻲ ‪:‬‬
‫‪ - ١‬ﻛﻞ ﻛﻼﻡ "ﺫﻱ ﻣﻌﲎ" ﻳﺘﻜﻮﻥ ﺇﻣﺎ ﻣﻦ ‪:‬‬
‫ﺃ ‪ -‬ﻋﺒﺎﺭﺍﺕ "ﺻﻮﺭﻳﺔ" ﻣﻨﻄﻘﻴﺔ ﺃﻭ ﺭﻳﺎﺿﻴﺔ‪.‬‬
‫ﺏ ‪ -‬ﻗﻀﺎﻳﺎ ﺗﺸﲑ ﺇﱃ ﺣﻘﺎﺋﻖ ﻋﻠﻤﻴﺔ "ﻭﺍﻗﻌﻴﺔ"‪.‬‬
‫‪ - ٢‬ﺃﻱ ﻗﻀﺎﻳﺎ ﺗﺰﻋﻢ ﺃ‪‬ﺎ ﺗﺸﲑ ﺇﱃ ﺣﻘﺎﺋﻖ ﻳﻜﻮﻥ ﳍﺎ ﻣﻌﲎ ﻓﻘﻂ ﺇﺫﺍ ﻛﺎﻥ ﰲ ﺍﻹﻣﻜﺎﻥ ﺑﻴﺎﻥ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟـﱵ‬
‫ﳝﻜﻦ ‪‬ﺎ ﺍﻟﺘﺤﻘﻖ ﻣﻨﻬﺎ ﺑﺎﻟﺮﺟﻮﻉ ﺇﱃ ﺍﻟﻮﺍﻗﻊ ﺍﶈﺴﻮﺱ‪.‬‬
‫‪ - ٣‬ﺃﻱ ﻗﻀﺎﻳﺎ ﺗﺘﺼﻞ ﲟﺎ ﻭﺭﺍﺀ ﺍﻟﻮﺟﻮﺩ ﻭﻻ ﺗﻘﻊ ﰲ ﻧﻄﺎﻕ ﺍﻟﻔﺌﺘﲔ ﺍﳌﺬﻛﻮﺭﺗﲔ ﺃﻋﻼﻩ ﻻ ﻣﻌﲎ ﳍﺎ‪.‬‬
‫‪ - ٤‬ﲨﻴﻊ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﳌﺘﺼﻠﺔ ﺑﺎﻟﻘﻴﻢ ﺍﻷﺧﻼﻗﻴﺔ ﺃﻭ ﺍﳉﻤﺎﻟﻴﺔ ﺃﻭ ﺍﻟﺪﻳﻨﻴﺔ ﻻ ﳝﻜﻦ ﺍﻟﺘﺤﻘﻖ ﻣﻨﻬﺎ ﻋﻠﻤﻴﺎ ﻭﻫﻲ ‪‬ﺬﺍ‬
‫ﻻ ﻣﻌﲎ ﳍﺎ‪.‬‬
‫ﻫﺬﺍ ﻫﻮ ﺍﻟﻨﻤﻮﺫﺝ ﺍﻟﺴﺎﺋﺪ ﰲ ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻢ ﺍﻟﻴﻮﻡ‪ ،‬ﻭﺗﻠﻚ ﻫﻲ ﺍﻟﻈﺮﻭﻑ ﺍﻟﱵ ﻭﺻﻞ ﺇﻟﻴﻨﺎ ﻣﻦ ﺧﻼﳍﺎ‪،‬‬
‫ﻭﻟﻘﺪ ﻗﺼﺪﻧﺎ ‪‬ﺬﺍ ﺍﻟﻌﺮﺽ ﺍﻟﺘﺎﺭﳜﻲ ﺍﳌﻔﺼﻞ ﻟﺘﻄﻮﺭ ﻓﻜﺮﺓ "ﺍﻟﻌﻠﻢ" ﰲ ﺍﳊﻀﺎﺭﺓ ﺍﻟﻐﺮﺑﻴﺔ ﰲ ﺳﻴﺎﻗﻬﺎ ﺍﻟﻮﺍﻗﻌﻲ ﺃﻥ‬
‫ﻧﻀﻊ ﺃﺳﺎﺳﺎ ﳝﻜﻦ ﰲ ﺿﻮﺋﻪ ﺍﻟﻘﻴﺎﻡ ﲟﻨﺎﻗﺸﺔ ﻣﺘﺄﻧﻴﺔ ﺗﻌﺰﻝ ﻣﺎ ﻫﻮ ﺃﺻﻴﻞ ﻋﻤﺎ ﻫﻮ ﻋﺎﺭﺽ ﻓﻴﻤﺎ ﻳﺘﺼﻞ ﺑـﺎﻟﻌﻠﻢ‬
‫ﻭﺍﳌﻨﻬﺞ ﺍﻟﻌﻠﻤﻲ‪ ،‬ﲟﺎ ﳝﻜﻨﻨﺎ ﻣﻦ ﺍﲣﺎﺫ ﺍﳌﻮﻗﻒ ﺍﻟﺼﺤﻴﺢ ﻣﻦ ﻛﻞ ﻣﻨﻬﻤﺎ‪.‬‬

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‫‪@ òÏbÔrÛaë@ò÷îjÛaë@ƒí‰bnÛa@Šqc@Z@sÛbrÛa@szj½a‬‬
‫¿@‪s톧a@ïàÜÈÛa@wèä½a@ÝîØ’m‬‬

‫ﻻ ﳝﻜﻦ ﻷﻱ ﻣﻨﺼﻒ ﺃﻥ ﻳﺰﻋﻢ ﺃﻥ ﻛﻞ ﻧﺸﺎﻁ ﻓﻜﺮﻱ ﺃﻭ ﻋﻠﻤﻲ ﻻ ﳜﺮﺝ ﻋﻦ ﻛﻮﻧﻪ ﳎﺮﺩ ﺍﻧﻌﻜﺎﺱ‬
‫ﺧﺎﻟﺺ ﻟﻠﻈﺮﻭﻑ ﺍﻟﺘﺎﺭﳜﻴﺔ ﻭﺍﻟﺒﻴﺌﺔ ﻭﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﱵ ﺃﺣﺎﻃﺖ ﺑﻈﻬﻮﺭ ﺫﻟﻚ ﺍﻟﻨﺸﺎﻁ ﻭﺗﻄﻮﺭﻩ )ﻭﺇﻥ ﻛﺎﻥ ﻫﻨﺎﻙ ﻣﻦ‬
‫ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﻳﺮﻭﻥ ﻫﺬﺍ ﺑﺎﻟﻔﻌﻞ(‪ ،‬ﻭﻗﻀﺎﻳﺎ ﺍﳌﻨﻬﺞ ﺑﺎﻋﺘﺒﺎﺭ ﻃﺒﻴﻌﺘﻬﺎ "ﺍﻟﻌﺎﻣﺔ" ﰲ ﺧﺪﻣﺔ ﻛﻞ ﺍﻟﻌﻠﻮﻡ ﹶﺃ ‪‬ﻭﻟﹶـﻰ ﻣـﻦ‬
‫ﻏﲑﻫﺎ ﺑﺄﻥ ﺗﺘﺠﺎﰱ ﻣﻊ ﺍﳋﻀﻮﻉ ﻟﻠﻤﻼﺑﺴﺎﺕ ﺍﻟﻮﻗﺘﻴﺔ ﺃﻭ ﺍﻟﻈﺮﻭﻑ ﺍﻟﺘﺎﺭﳜﻴﺔ ﺍﻟﻌﺎﺭﺿﺔ ﺍﻟﻀﺎﻏﻄﺔ‪ ،‬ﻓﺎﳌﻨﻬﺞ ﻋﺎﺩﺓ‬
‫ﻣﺎ ﻳﻜﻮﻥ ﲟﺜﺎﺑﺔ ﺍﶈﻮﺭ ﺍﻟﺬﻱ ﺗﺪﻭﺭ ﺣﻮﻟﻪ ﺍﻟﻌﻠﻮﻡ ﺍﳌﺨﺘﻠﻔﺔ … ﻭﻋﻠﻴﻪ ﻳﻌﺘﻤﺪ ﺍﻟﺒﺎﺣﺜﻮﻥ ﻭﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺍﻟﻮﺻﻮﻝ ﺇﱄ‬

‫‪-٥١-‬‬
‫ﻧﺘﺎﺋﺠﻬﻢ‪ ،‬ﻭﻫﻢ ﳍﺬﺍ ﻳﺘﻮﻗﻔﻮﻥ ﺑﻘﻮﺓ ﻋﻨﺪ ﺃﻱ ﺗﻐﻴﲑ ﺃﻭ ﺣﱴ ﳏﺎﻭﻟﺔ ﻟﺘﻐﻴﲑ ﺃﻱ ﻣـﻦ ﺍﳌﺴـﻠﻤﺎﺕ ﺍﻷﺳﺎﺳـﻴﺔ‬
‫ﻟﻠﻤﻨﻬﺞ‪ ،‬ﻭﻣﻦ ﻫﻨﺎ ﻓﺈﻥ ﺍﳌﺘﻮﻗﻊ ﺩﺍﺋﻤﺎ ﺃﻧﻪ ﻣﻦ ﺧﻼﻝ ﻋﻤﻠﻴﺎﺕ ﺍﻟﺘﺼﺤﻴﺢ‪ -‬ﺍﻟﺬﺍﰐ ﺍﻟﱵ ﻳﺘﻤﻴﺰ ‪‬ﺎ ﺍﻟﻌﻠﻢ ﺃﻥ ﻳﻈﻞ‬
‫ﺍﳌﻨﻬﺞ )ﻧﺴﺒﻴﺎ( ﲟﻨﺄﻯ ﻋﻦ ﺍﻟﺘﺄﺛﺮ ﺍﻟﺸﺪﻳﺪ ﺑﺎﻟﺘﻴﺎﺭﺍﺕ ﺍﻟﱵ ﺗﺘﺠﺎﺫﺏ ﻣﺎ ﻳﻨﺘﺞ ﻣﻦ ﺗﻄﺒﻴﻘﻪ ﻣﻦ ﳕﺎﺫﺝ ﻭﻧﻈﺮﻳـﺎﺕ‬
‫ﻋﻠﻤﻴﺔ‪ -‬ﺗﻠﻚ ﺍﻟﺘﻴﺎﺭﺍﺕ ﺍﻟﱵ ﻗﺪ ﺗﻜﻮﻥ ﺷﺪﻳﺪﺓ ﺃﻭ ﺣﱴ ﻋﺎﺻﻔﺔ ﰲ ﺑﻌﺾ ﺍﻷﺣﻴﺎﻥ‪.‬‬
‫ﻭﻟﻮ ﺗﺄﻣﻠﻨﺎ ﺍﻟﺘﻄﻮﺭﺍﺕ ﺍﻟﱵ ﻣﺮ ‪‬ﺎ ﺍﳌﻨﻬﺞ ﺍﻟﻌﻠﻤﻲ ﰲ ﺍﻟﺒﺤﺚ ﺣﱴ ﻭﺻﻞ ﺇﻟﻴﻨﺎ ﰲ ﺻـﻮﺭﺗﻪ ﺍﻟﺮﺍﻫﻨـﺔ‬
‫)ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺬﻱ ﻋﺮﺿﻨﺎﻩ ﰲ ﺍﳌﺒﺤﺚ ﺍﻟﺴﺎﺑﻖ( ﻓﺈﻧﻨﺎ ﻟﻦ ﳕﻠﻚ ﺇﻻ ﺍﻹﻋﺠﺎﺏ ﺑﺎﳉﻬﻮﺩ ﺍﻟﱵ ﺑـﺬﳍﺎ ﺍﻟﻌﻠﻤـﺎﺀ‬
‫ﻭﺍﻟﺒﺎﺣﺜﻮﻥ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﻷﺣﻴﺎﻥ "ﻟﻠﺨﻼﺹ ﻣﻦ ﺗﺄﺛﲑ ﺍﻟﻀﻐﻮﻁ ﺍﻟﻔﻜﺮﻳﺔ ﺍﻟﱵ ﻣﺎﺭﺳﺘﻬﺎ ﺍﻟﻜﻨﻴﺴـﺔ ﻋﻠـﻴﻬﻢ"‬
‫ﻣﺘﺤﻤﻠﲔ ﻣﺎ ﻳﻠﺤﻘﻬﻢ ﰲ ﺳﺒﻴﻞ ﺫﻟﻚ ﻣﻦ ﻗﻬﺮ ﻭﻋﻨﻒ )ﻳﺼﻞ ﺃﺣﻴﺎﻧﺎ ﺇﱃ ﺣﺪ ﺗﻘﻴﻴﺪ ﺍﳊﺮﻳﺔ ﺑﺎﻟﺴﺠﻦ‪ ،‬ﺃﻭ ﲡﺮﱘ‬
‫ﻧﺸﺮ ﺍﳌﺆﻟﻔﺎﺕ‪ ،‬ﻭﻳﺼﻞ ﺃﺣﻴﺎﻧﺎ ﻟﻠﺘﻬﺪﻳﺪ ﺑﺎﳌﻮﺕ ﺃﻭ ﻟﺘﻨﻔﻴﺬ ﺫﻟﻚ ﺍﻟﺘﻬﺪﻳﺪ( ﲤﺴﻜﺎ ﲟﺎ ﻭﺟﺪﻭﺍ ﺃﻧﻪ ﺍﳊـﻖ ﻣـﻦ‬
‫ﺧﻼﻝ ﻣﺸﺎﻫﺪﺍ‪‬ﻢ ﺍﻟﻮﺍﻗﻌﻴﺔ ﺍﻟﱵ ﻻ ﳝﻜﻦ ﻟﻌﺎﻗﻞ ﺃﻥ ﻳﺘﺸﻜﻚ ﻓﻴﻬﺎ‪ -‬ﺍﻟﻠـﻬﻢ ﺇﻻ ﺃﻥ ﻳﻜـﻮﻥ ﺫﺍ ﻣﺼـﻠﺤﺔ ﺃﻭ‬
‫ﺻﺎﺣﺐ ﻫﻮﻯ‪ ،‬ﻭﻗﺪ ﲤﺨﺾ ﻣﻦ ﳎﺎﻟﺪﺓ ﻫﺆﻻﺀ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻷﻓﺬﺍﺫ ﻭﻣﺜﺎﺑﺮ‪‬ﻢ ﻭﻣﻘﺎﻭﻣﺘﻬﻢ ﻟﺘﺄﺛﲑﺍﺕ ﺍﻟﺒﻴﺌﺔ ﻭﺿـﻊ‬
‫ﻗﻮﺍﻋﺪ ﺍﳌﻨﻬﺞ ﺍﻟﻌﻠﻤﻲ ﺍﻷﻭﺭﻭﰊ‪ ،‬ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﻛﺎﻥ ﺍﻷﺳﺎﺱ ﺍﻟﺬﻱ ﺑﲎ ﻋﻠﻴﻪ ﺻﺮﺡ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻄﺒﻴﻌﻴﺔ ﺍﳊﺪﻳﺜﺔ‪،‬‬
‫ﻭﺍﻟﺬﻱ ﺟﻌﻞ ﰲ ﺍﻹﻣﻜﺎﻥ ﲢﻘﻴﻖ ﺍﻟﺘﻘﺪﻡ ﺍﻟﺘﻜﻨﻮﻟﻮﺟﻲ ﺍﻟﺬﻱ ﳚﲏ ﲦﺎﺭﻩ ﺍﻟﻨﺎﺱ ﺍﻟﻴﻮﻡ )ﰲ ﺟﻮﺍﻧﺒﻬﺎ ﺍﳋﲑﺓ(‪.‬‬
‫ﻭﻟﻜﻦ ﻫﻞ ‪‬ﺳِﻠ ‪‬ﻢ ﻫﺆﻻﺀ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻷﻓﺬﺍﺫ ﺣﻘﺎ ﻣﻦ ﺗﺄﺛﲑ ﺍﻟﻀﻐﻮﻁ ﺍﻟﺜﻘﺎﻓﻴﺔ ﻭﺍﻟﺒﻴﺌﻴـﺔ ﺍﻟـﱵ ﺟﺎﻫـﺪﻭﺍ‬
‫ﳌﻐﺎﻟﺒﺘﻬﺎ ﻭﳒﺤﻮﺍ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﰲ ﺍﻻﻧﻌﺘﺎﻕ ﻣﻦ ﺭﻗﺒﺘﻬﺎ ﺑﺎﻟﻜﻠﻴﺔ؟ … ﻭﻫﻞ ﳝﻜﻨﻨﺎ ﺍﻟﻘﻮﻝ ﺑﺄﻣﺎﻧﺔ ﺃﻥ ﺍﳌﻨﻬﺞ ﺍﻟﻌﻠﻤﻲ‬
‫ﺍﻷﻭﺭﻭﰊ ﺍﳊﺪﻳﺚ ﺑﺼﻮﺭﺗﻪ ﺍﻟﺴﺎﺋﺪﺓ ﺍﻟﻴﻮﻡ ﻫﻮ ﺣﻘﺎ ﳎﺮﺩ ﻧﺘﺎﺝ ﻟﺴﻌﻰ ﻣﺘﺠﺮﺩ ﻟﻠﺒﺤﺚ ﻋﻦ ﺍﳊﻘﻴﻘﺔ ﻭﻻ ﺷﻰﺀ‬
‫ﻏﲑ ﺍﳊﻘﻴﻘﺔ؟ ﺇﻥ ﺍﻟﻜﺘﺎﺑﺎﺕ ﺍﻷﻛﺎﺩﳝﻴﺔ ﻭﺍﳌﺮﺍﺟﻊ ﺍﳉﺎﻣﻌﻴﺔ ﺣﻮﻝ ﺍﳌﻨﻬﺞ ﺍﻟﻌﻠﻤﻲ ﺗﺼﻮﺭﻩ ﻟﻨﺎ ﻛﻤﺎ ﻟﻮ ﻛﺎﻥ ﺷﻴﺌﺎ‬
‫ﺫﺍ ﺻﺪﻕ‪ -‬ﺫﺍﰐ ﻻ ﳝﻜﻦ ﺗﺼﻮﺭﻩ ﻋﻠﻰ ﻏﲑ ﺫﻟﻚ ﺍﻟﻮﺟﻪ ﺍﻟﺬﻱ ﻳﺒﺪﻭ ﺑﻪ‪ … ،‬ﻳﺼﺪﻕ ﰲ ﻛﻞ ﻣﻜﺎﻥ ﻭﺯﻣﺎﻥ ‪..‬‬
‫ﻛﻤﺎ ﻟﻮ ﻛﺎﻥ ﻗﺪ ﻧﺸﺄ ﰲ ﻓﺮﺍﻍ ﺃﺛﲑﻱ ﺧﺎﻝ ﻣﻦ ﺃﻱ ﻣﺆﺛﺮﺍﺕ ﺃﻭ ﺗﺸﻮﻳﺶ‪ -‬ﻓﻬﻞ ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﻧﺴـﻠﻢ ‪‬ـﺬﺍ‬
‫ﺍﳌﻨﻄﻖ ﻭﳓﻦ ﻧﺘﺄﻣﻞ ﺍﻟﺘﻄﻮﺭﺍﺕ ﺍﻟﱵ ﻣﺮ ‪‬ﺎ ﺍﳌﻨﻬﺞ ﺍﻟﻌﻠﻤﻲ ﰲ ﺇﻃﺎﺭﻫﺎ ﺍﻟﺘﺎﺭﳜﻲ ﻭﺍﻟﺜﻘﺎﰲ ﺍﻟﺬﻱ ﻋﺮﺿﻨﺎ ﻟـﻪ ﰲ‬
‫ﺍﻟﺼﻔﺤﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ؟ …‬

‫ﻭﰲ ﺍﳊﻘﻴﻘﺔ ﻓﺈﻥ ﺇﻋﺠﺎﺑﻨﺎ ﲟﺎ ﺣﻘﻘﻪ ﺍﳌﻨﻬﺞ ﺍﻟﻌﻠﻤﻲ ﻟﻠﺒﺤﺚ ﻣﻦ ﺇﳒﺎﺯﺍﺕ ﺭﺍﺋﻌﺔ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻄﺒﻴﻌﻴـﺔ‪،‬‬
‫ﻭﺍﺣﺘﺮﺍﻣﻨﺎ ﻹﺳﻬﺎﻣﺎﺕ ﺃﻭﻟﺌﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻷﻓﺬﺍﺫ ﺍﻟﺬﻳﻦ ﺟﺎﻫﺪﻭﺍ ﺣﱴ ﺗﻮﺻﻠﻮﺍ ﻟﺘﻮﺻﻴﻒ ﺃﺑﻌﺎﺩ ﻫﺬﺍ ﺍﳌﻨﻬﺞ ﻭﺇﻗﺎﻣﺔ‬
‫ﺃﺭﻛﺎﻧﻪ‪ ،‬ﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻠﻔﺘﻨﺎ ﻋﻦ ﺍﳉﺎﻧﺐ ﺍﻵﺧﺮ ﻟﻠﺼﻮﺭﺓ‪ -‬ﻛﻤﺎ ﺃﻭﺿﺤﻨﺎ ﰲ ﺍﻟﺼﻔﺤﺎﺕ ﺍﻟﺴـﺎﺑﻘﺔ‪ -‬ﻭﺍﻟـﺬﻱ‬
‫ﻳﺘﻤﺜﻞ ﰲ ﺃﻥ ﺃﻭﻟﺌﻚ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﻏﻤﺮﺓ ﻏ‪‬ﻴﺮ‪‬ﻢ ﰲ ﻃﻠﺐ ﺍﳊﻘﻴﻘﺔ ﻭﰲ ﺇﻃﺎﺭ ﲪﺎﺳﻬﻢ ﳌﻘﺎﻭﻣﺔ ﺍﳌـﺆﺛﺮﺍﺕ ﻗـﺪ‬
‫ﲡﺎﻭﺯﺍ ﺍﳊﻘﻴﻘﺔ ﻭﻭﻗﻌﻮﺍ ﲢﺖ ﺗﺄﺛﲑ ﺍﳌﺆﺛﺮﺍﺕ … ﻭﻟﻜﻦ ﻣﻦ ﻭﺟﻪ ﺁﺧﺮ !‬
‫ﻓﻠﻘﺪ ﺃﺩﻯ ﺍﻟﺘﺨﺎﺻﻢ ﻭﺍﻟﻌﺪﺍﺀ ﺍﻟﺸﺪﻳﺪ ﺑﲔ ﺭﺟﺎﻝ ﺍﻟﻌﻠﻢ ﻭﺭﺟﺎﻝ ﺍﻟﻜﻨﻴﺴﺔ ﰲ ﺍﻟﻈﺮﻭﻑ ﺍﻟﺘﺎﺭﳜﻴﺔ ﺍﻟﱵ‬
‫ﺳﺒﻖ ﻋﺮﺿﻬﺎ ﺇﱃ ﺍﺳﺘﺒﻌﺎﺩ ﺍﻟﻮﺣﻲ ﻛﻤﺼﺪﺭ ﻟﻠﺤﻘﻴﻘﺔ ﺍﺳﺘﺒﻌﺎﺩﺍ ﻛﻠﻴﺎ‪ ،‬ﺍﻛﺘﻔﺎﺀ ﺑﺎﻟﺮﺟﻮﻉ ﺇﱄ ﺍﻟﻮﺍﻗﻊ "ﺍﶈﺴﻮﺱ"‬

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‫ﻛﻤﺼﺪﺭ ﻭﺣﻴﺪ ﻟﻠﻤﻌﺮﻓﺔ "ﺍﻟﻌﻠﻤﻴﺔ" ﳑﺎ ﺃﺩﻯ ﺇﱃ ﻓﺼﺎﻡ ﺑﲔ ﻃﺮﻳﻘﲔ ﻟﻠﻤﻌﺮﻓﺔ ﻛﺎﻥ ﳝﻜﻦ ﻟﻮ ﺗﻮﺣﺪﺍ )ﰲ ﺇﻃـﺎﺭ‬
‫ﺩﻳﲏ ﳐﺘﻠﻒ ﻛﻤﺎ ﰲ ﺣﺎﻟﺔ ﺍﻹﺳﻼﻡ( ﺃﻥ ﻳﺆﺩﻱ ﺗﻮﺣﺪﳘﺎ ﺫﻟﻚ ﺇﱃ ﺍﳋﺮﻭﺝ ﻣﻦ ﺍﻟﻄﺮﻳﻖ ﺍﳌﺴﺪﻭﺩ ﺍﻟﺬﻱ ﲡـﺪ‬
‫ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻧﻔﺴﻬﺎ ﺃﻣﺎﻣﻪ ﺍﻟﻴﻮﻡ‪ -‬ﺗﻠﻚ ﺍﻟﻌﻠﻮﻡ ﺍﻟﱵ ﺗﺘﻌﺎﻣﻞ ﻣﻊ ﻇﻮﺍﻫﺮ ﻫﻲ ﰲ ﺑﻌﺾ ﺟﻮﺍﻧﺒـﻬﺎ ﻏـﲑ‬
‫ﺇﻣﺒﲑﻳﻘﻴﺔ ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺟﻮﺍﻧﺒﻬﺎ ﺍﻹﻣﺒﲑﻳﻘﻴﺔ ﺍﻟﱵ ﺍﺧﺘﺺ ﺍﻟﻌﻠﻢ ﺍﳊﺪﻳﺚ ﻧﻔﺴ ‪‬ﻪ ﺑﺎﻟﻌﻤﻞ ﰲ ﳏﻴﻄﻬﺎ … ﻭﻟﻜـﻦ‬
‫ﺃﻧ‪‬ﻲ ﻷﻭﻟﺌﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻘﺒﻮﻝ ﺑﻮﺣﺪﺓ ﺍﳊﻘﻴﻘﺔ )ﲟﻌﲎ ﺍﳉﻤﻊ ﺑﲔ ﺍﻟﻮﺣﻲ ﻭﺍﳌﺸﺎﻫﺪﺍﺕ ﺍﻟﻮﺍﻗﻌﻴﺔ( ﺇﺫﺍ ﻛـﺎﻥ ﻣـﺎ‬
‫ﻳﺄﺗﻴﻬﻢ ﺑﺎﺳﻢ ﺍﻟﻮﺣﻲ‪ -‬ﰲ ﺗﻠﻚ ﺍﻟﻈﺮﻭﻑ ﺍﻟﺘﺎﺭﳜﻴﺔ‪ -‬ﻻ ﳝﻜﻦ ﺑﺄﻱ ﺣﺎﻝ ﺍﻟﺘﻮﻓﻴﻖ ﺑﻴﻨـﻪ ﻭﺑـﲔ ﺍﳌﺸـﺎﻫﺪﺍﺕ‬
‫ﺍﻟﻮﺍﻗﻌﻴﺔ ﺍﶈﻘﻘﺔ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻧﻮﺍ ﻳ‪‬ﻘﻬﺮﻭﻥ ﻟﻠﺘﺴﻠﻴﻢ ﲟﺎ ﻳﺮﻯ ﺭﺟﺎﻝ ﺍﻟﻜﻨﻴﺴﺔ ﺃﻧﻪ ﺍﻟﻮﺣﻲ ﺍﻟﺬﻱ ﻻ ﳏﻴﺺ ﳍﻢ ﻋـﻦ‬
‫ﺍﻻﻟﺘﺰﺍﻡ ﺑﻪ ﺇﻥ ﺃﺭﺍﺩﻭﺍ ﺃﻥ ﻳﻈﻠﻮﺍ ﰲ ﺳﺎﺣﺔ ﺍﳌﺆﻣﻨﲔ ﺑﺎﳌﺴﻴﺢ ﻭﺃﻥ ﳛﻘﻘﻮﺍ ﻷﺭﻭﺍﺣﻬﻢ ﺍﳋﻼﺹ ﺍﻷﺑﺪﻱ‪ ،‬ﻭﺃﻧ‪‬ـﻲ‬
‫ﳍﺆﻻﺀ ﺍﻟﻌﻠﻤﺎﺀ ﺃﻥ ﻳﺘﺼﻮﺭﻭﺍ ﻭﺟﻮﺩ ﺑﺪﺍﺋﻞ ﺃﺧﺮﻯ ﻣﻦ "ﺍﻟﻮﺣﻲ" ﺍﻟﺼﺤﻴﺢ ﺍﻟﺬﻱ ﺃﻧﺰﻝ ﰲ ﺃﻣﻢ ﺃﺧﺮﻯ ﻭﻟﻠﺨﻠﻖ‬
‫ﻛﺎﻓﺔ‪ ،‬ﺗﺼﺤﻴﺤﹰﺎ ﻟﻠﺘﺤﺮﻳﻒ ﺍﻟﺬﻱ ﻋﺎﻧﻮﺍ ﻫﻢ ﻣﻦ ﺁﺛﺎﺭﻩ‪ ،‬ﺣﱴ ﻧﺘﻮﻗﻊ ﻣﻨﻬﻢ ﺃﻥ ﻳﺘﺠﻬﻮﺍ ﺑﺒﺤﺜﻬﻢ ﺇﻟﻴﻬﺎ؟‪.‬‬
‫ﺇﻧﻨﺎ ﰲ ﺿﻮﺀ ﺗﻠﻚ ﺍﻟﻈﺮﻭﻑ ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﻧﺘﻔﻬﻢ ﺍﻟﺴﺒﺐ ﺍﻟﺬﻱ ﻣﻦ ﺃﺟﻠﻪ ﺍﻧـﺪﻓﻊ ﺃﻭﻟﺌـﻚ ﺍﻟﻌﻠﻤـﺎﺀ‬
‫ﺍﻧﺪﻓﺎﻋﺎ ﻋﻈﻴﻤﺎ ﰲ ﺍﲡﺎﻩ ﺍﻋﺘﻤﺎﺩ ﺍﳌﺸﺎﻫﺪﺍﺕ ﺍﳊﺴﻴﺔ ﺍﻹﻣﺒﲑﻳﻘﻴﺔ ﻭﺍﻟﺒﻌﺪ ﻋﻦ ﻛﻞ ﻣﺎ ﳝﺖ ﺇﱄ ﺍﻟﻮﺣﻲ ﺑﺼـﻠﺔ‪،‬‬
‫ﻭﻻ ﻳﺴﺘﻄﻴﻊ ﻣﻨﺼﻒ ﺃﻥ ﻳﻠﻮﻣﻬﻢ ﻋﻠﻰ ﻋﺪﻡ ﻗﺪﺭ‪‬ﻢ ﻋﻠﻰ ﲡﺎﻭﺯ ﺣﺪﻭﺩ ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ ﻻﺳﺘﺸﺮﺍﻑ ﻇﺮﻭﻑ‬
‫ﺃﺧﺮﻯ ﳝﻜﻦ ﻓﻴﻬﺎ )ﺑﺴﻬﻮﻟﺔ ﺷﺪﻳﺪﺓ( ﲢﻘﻴﻖ ﺍﻟﺘﻜﺎﻣﻞ ﻭﺍﻟﺘﻨﺎﻏﻢ ﺑﲔ ﻣﻌﻄﻴﺎﺕ ﺍﻟﻮﺣﻲ ﻭﻣﻌﻄﻴـﺎﺕ ﺍﳊـﻮﺍﺱ‬
‫ﻛﺘﻠﻚ ﺍﻟﱵ ﺗﻮﻓﺮﻫﺎ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺧﺼﻮﺻﺎ ﻭﺃﻥ ﺃﻭﻟﺌﻚ ﺍﻟﻌﻠﻤﺎﺀ ﻛﺎﻧﻮﺍ ﻣﻬﺘﻤﲔ ﻓﻘﻂ ﲟﺎ ﻟﺪﻯ ﺍﳌﺴﻠﻤﲔ‬
‫ﰲ ﻋﺼﻮﺭ ﺍﺯﺩﻫﺎﺭﻫﻢ ﻣﻦ ﻋﻠﻮﻡ ﻭﺗﻜﻨﻮﻟﻮﺟﻴﺎ ﻣﺘﻘﺪﻣﺔ )ﳝﻜﻦ ﺍﻟﺘﺤﻘﻖ ﻣﻦ ﺻﺪﻗﻬﺎ ﺇﻣﺒﲑﻳﻘﻴـﺎ( ﺃﻛﺜـﺮ ﻣـﻦ‬
‫ﺍﻫﺘﻤﺎﻣﻬﻢ ﲟﺎ ﻟﺪﻯ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﻋﻘﻴﺪﺓ ﻭﺷﺮﻳﻌﺔ‪ ،‬ﻭﻳﺒﺪﻭ ﻫﺬﺍ ﺃﻣﺎﻣﻨﺎ ﺑﻮﺿـﻮﺡ ﺇﺫﺍ ﺗـﺬﻛﺮﻧﺎ ﺃﻥ ﺍﳌﻔﻜـﺮﻳﻦ‬
‫ﻭﺍﻟﻔﻼﺳﻔﺔ ﺍﻷﻭﺍﺋﻞ ﺍﻟﺬﻳﻦ ﻧﻘﻠﻮﺍ ﺍﻟﻌﻠﻮﻡ ﺍﻹﺳﻼﻣﻴﺔ ﺇﱄ ﺍﻟﻐﺮﺏ ﻛﺎﻧﻮﺍ ﻫﻢ ﺃﻧﻔﺴﻬﻢ ﻣﻦ ﺭﺟﺎﻝ ﺍﻟﺪﻳﻦ ﺍﳌﺴـﻴﺤﻲ‬
‫ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﳛﺴﻮﻥ ﲞﻄﻮﺭﺓ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ ﻋﻠﻲ ﻣﻌﺘﻘﺪﺍ‪‬ﻢ ﻛﻤﺎ ﻋﱪﻭﺍ ﻫﻢ ﺃﻧﻔﺴﻬﻢ ﻋﻦ ﺫﻟﻚ )ﺭﺍﺟـﻊ‬
‫ﺍﳌﻘﺎﻻﺕ ﺍﳌﺘﺼﻠﺔ ﺑﺘﺄﺭﻳﺦ ﺍﻟﻌﻠﻢ ﺍﻟﱵ ﺳﺒﻘﺖ ﺍﻹﺷﺎﺭﺓ ﺇﻟﻴﻬﺎ(‪.‬‬
‫ﻭﻟﻜﻦ ﺍﻟﺘﻤﺎﺳﻨﺎ ﺍﻟﻌﺬﺭ ﻷﻭﻟﺌﻚ ﺍﻟﻌﻠﻤﺎﺀ ﻻ ﻳﻌﻔﻲ ﻧﻔﺮﺍ ﺁﺧﺮ ﻣﻨﻬﻢ ﲡﺎﻭﺯﻭﺍ ﻛﻞ ﺍﳊﺪﻭﺩ ﻣﻦ ﺣﻴـﺚ‬
‫ﺍﳌﻐﺎﻻﺓ ﰲ ﺗﻠﻚ ﺍﻟﱰﻋﺔ ﺍﻹﻣﺒﲑﻳﻘﻴﺔ ﲟﺎ ﻻ ﻳﻌﺘﱪ ﺧﺪﻣﺔ ﻟﻠﻌﻠﻢ ﺑﻘﺪﺭ ﻣﺎ ﻳﻌﱪ ﻋﻦ ﺷﺨﺼﻴﺔ ﺍﻟﻌﺎﱂ ﻧﻔﺴﻪ ﺃﻭ ﻋـﻦ‬
‫ﻣﺼﻠﺤﺘﻪ ﺍﻟﻀﻴﻘﺔ‪ ،‬ﺣﱴ ﺃﺩﻯ ﺫﻟﻚ ‪‬ﻢ ﺇﱃ ﺍﻟﺘﻮﻗﻒ ﻋﻤﺎ ﻻ ﻳﺴﺘﺤﻖ ﺍﻟﺘﻮﻗﻒ ﻓﻴﻪ‪ ،‬ﻭﺃﻭﺿـﺢ ﻣﺜـﺎﻝ ﻟـﺬﻟﻚ‬
‫ﻣﻮﻗﻒ ﺇﻳﺮﻧﺴﺖ ﻣﺎﻙ ﻋﺎﱂ ﺍﻟﻄﺒﻴﻌﺔ ﺍﻟﻨﻤﺴﺎﻭﻱ ﻭﻭﻳﻠﻬﻢ ﺃﺷﺘﻮﺍﻟﺪ ﻣﺆﺳﺲ ﻋﻠﻢ ﺍﻟﻜﻴﻤﻴـﺎﺀ ﺍﻟﻌﻀـﻮﻳﺔ ﻭﻣـﻦ‬
‫ﺷﺎﻳﻌﻬﻢ ﳑﻦ ﺗﻮﻗﻔﻮﺍ ﻋﻦ ﺍﻟﻘﺒﻮﻝ "ﺑﻔﻜﺮﺓ" ﻭﺟﻮﺩ ﺍﻟﺬﹼﺭﺓ ﰲ ﺍﻟﻮﺍﻗﻊ ﺑﻨﺎﺀ ﻋﻠﻰ ﻧﻈﺮ‪‬ﻢ ﺍﻟﻮﺿـﻌﻴﺔ ﺍﳌﺘﻄﺮﻓـﺔ ﰲ‬
‫ﺇﻣﺒﲑﻳﻘﻴﺘﻬﺎ‪ ،‬ﺣﻴﺚ ﻳﺮﻯ ﻣﺎﻙ ﻣﺜﻼ ﺃﻥ "ﻛﻞ ﻣﻌﺮﻓﺔ ﺣﻘﻴﻘﻴﺔ ﺇﳕﺎ ﺗﺘﻜﻮﻥ ﻓﻘﻂ ﻣﻦ ﺗﻨﻈﻴﻢ ﻭﺗﺪﻗﻴﻖ ﳌﺎ ﺗﻘﺪﻣـﻪ ‪..‬‬
‫ﺍﳋﱪﺓ ﺍﳌﺒﺎﺷﺮﺓ ﻣﻦ ﺑﻴﺎﻧﺎﺕ" … ﻭﳌﺎ ﻛﺎﻥ ﻻ ﳝﻜﻦ ﺭﺅﻳﺔ ﺍﻟﺬ ‪‬ﺭﺓ ﺑﺎﻟﻌﲔ ﺍ‪‬ﺮﺩﺓ ﺃﻭ ﺍﳌﻨﺎﻇﲑ ﺍﳌﻜﱪﺓ )ﰲ ﺫﻟـﻚ‬

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‫ﺍﻟﻮﻗﺖ( ﻓﻘﺪ ﺍﻋﺘﱪ ﺍﻟﻮﺿﻌﻴﻮﻥ ﻓﺮﺽ ﻭﺟﻮﺩ ﺍﻟﺬﹼﺭﺓ ﳎﺮﺩ "ﺧﻴﺎﻝ ﻣﺮﻳﺢ" ﻋﻠﻰ ﺃﺣﺴﻦ ﺗﻘﺪﻳﺮ ﺃﻭ ﻓﺮﺿـﺎ ﻏـﲑ‬
‫ﺷﺮﻋﻲ ﻋﻠﻰ ﺃﺳﻮﺃ ﺗﻘﺪﻳﺮ‪.‬‬
‫ﻭﲤﺜﻞ ﻫﺬﻩ ﺍﻟﻔﺼﻴﻠﺔ ﻣﻦ ﺍﻟﻮﺿﻌﻴﲔ ﺍﻟﺬﻳﻦ ﺭﻓﻀﻮﺍ ﺍﻟﺘﺴﻠﻴﻢ ﺑﻮﺟﻮﺩ ﺍﻟﺬﹼﺭﺓ ﰲ ﺍﻟﻄﺒﻴﻌﺔ ﺃﺣﺪ ﺍﻷﺷـﻜﺎﻝ‬
‫ﺍﳌﺘﻄﺮﻓﺔ ﻟﺘﺨﻮﻑ ﺍﻟﻮﺿﻌﻴﺔ ﻣﻦ ﺃﻱ ﺷﻲﺀ ﻻ ﳝﻜﻦ ﻣﻼﺣﻈﺘﻪ‪ ،‬ﻓﺎﳊﹶﺠﺮ ﻋﻨﺪﻫﻢ ﻣﺜﻼ ﻟﻴﺲ ﺇﻻ ﳎﻤﻮﻋـﺔ ﻣـﻦ‬
‫ﺍﻟﺼﻔﺎﺕ ﺍﻟﱵ ﺗﻨﻄﺒﻊ ﻋﻠﻰ ﺍﳊﻮﺍﺱ )ﻛﺼﻔﺎﺕ ﺍﻟﺼﻼﺑﺔ ﻭﺍﻟﻠﻮﻥ ﻭﺍﻟﻜﺘﻠﺔ(‪ ،‬ﻭﻫﻢ ﻳﺮﻓﻀﻮﻥ ﻓﻜﺮﺓ ﻭﺟﻮﺩ ﻣـﺎﺩﺓ‬
‫ﺃﻭ ﺷﻲﺀ ﻳﻜﻤﻦ ﻭﺭﺍﺀ ﺗﻠﻚ ﺍﻟﺼﻔﺎﺕ ﺍﳊﺴﻴﺔ‪ ،‬ﻓﺈﺫﺍ ﺳﺄﻟﺘﻬﻢ ﻋﻤﺎ ﻳﺘﺒﻘﻰ ﻣﻦ ﺫﻟﻚ ﺍﻟﺸـﻲﺀ ﺍﻟـﺬﻱ ﻧﻼﺣﻈـﻪ‬
‫)ﺍﳊﺠﺮ( ﺇﺫﺍ ﺗﺼﻮﺭﻧﺎ ﺃﻧﻨﺎ ﺟﺮﺩﻧﺎﻩ ﻣﻦ ﺗﻠﻚ ﺍﻟﺼﻔﺎﺕ ﺍﳌﺪﺭﻛﺔ ﺑﺎﳊﻮﺍﺱ ﻓﺈﻥ ﺇﺟﺎﺑﺘﻬﻢ ﺃﻧﻪ ﻻ ﻳﺘﺒﻘﻰ ﻫﻨﺎﻙ ﺷﻲﺀ‬
‫)‪.(Feigl:878‬‬
‫ﻭﰲ ﻣﻘﺎﺑﻞ ﺃﺻﺤﺎﺏ ﺍﻟﱰﻋﺔ ﺍﻹﻣﺒﲑﻳﻘﻴﺔ ‪ Empiricists‬ﻭﺟﺪﻧﺎ ﻓﺮﻳﻘﺎ ﺁﺧﺮ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺗﻄﺮﻓـﻮﺍ ﰲ‬
‫ﺍﻻﲡﺎﻩ ﺍﻟﻌﻘﻼﱐ ‪ Rationalists‬ﻳﻨﻜﺮﻭﻥ ﺃﻥ ﺗﺒﺪﻱ ﺍﳊﻘﺎﺋﻖ ﺍﻹﻣﺒﲑﻳﻘﻴﺔ ﺍﳋﺎﻡ ﺑﺬﺍ‪‬ﺎ ﻭﰲ ﺫﺍ‪‬ﺎ ﺃﻱ ﻋﻼﻗـﺎﺕ‬
‫ﳝﻜﻦ ﻓﻬﻤﻬﺎ‪ ،‬ﺃﻭ ﲢﻜﻤﻬﺎ ﺃﻱ ﻗﻮﺍﻧﲔ ﺿﺮﻭﺭﻳﺔ … ﻓﺎﳋﱪﺓ ﺍﻟﻌﺎﺩﻳﺔ ﺍﻟﱵ ﳛﺼﻞ ﻋﻠﻴﻬﺎ ﺍﻟﻌﺎﻟِﻢ ﻣـﻦ ﻣﻼﺣﻈـﺔ‬
‫ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﻄﺒﻴﻌﻴﺔ ﺗﻈﻞ ﻋﺒﺎﺭﺓ ﻋﻦ ﲡﻤ‪‬ﻊ ﻏﲑ ﻣﻨﻈﻢ‪ ،‬ﺃﻭ ﺳﻴﺎﻝ ﻏﲑ ﻣﺴـﺘﻘﺮ‪ ،‬ﺇﱃ ﺃﻥ ﻳﺴـﺘﻄﻴﻊ ﺍﻟﻌـﺎﻟِﻢ ﺃﻥ‬
‫ﻳﻜﺘﺸﻒ ﺇﻃﺎﺭﺍ ﻋﻘﻠﻴﺎ ﺃﻭ ﻣﺒﺪﺃ ﻳﺮﺑﻂ ﺑﻪ ﺑﲔ ﻫﺬﻩ ﺍﳊﻘﺎﺋﻖ ﺍﳌﻔﻜﻜﺔ ﻭﺑـﲔ ﺇﻃـﺎﺭ ﻛﻠـﻲ ﺃﻗـﺮﺏ ﻟﻠﻔﻬـﻢ‬
‫)‪.(Toulmin:383‬‬
‫ﻭﰲ ﺿﻮﺀ ﻣﺎ ﺗﻘﺪﻡ ﻳﺘﺒﲔ ﻟﻨﺎ ﺑﻮﺿﻮﺡ ﺃﻥ ﺍﳌﻨﻬﺞ ﺍﻟﻌﻠﻤﻲ ﺍﳊﺪﻳﺚ ﺇﳕﺎ ﻫﻮ ﻧﺘﺎﺝ ﻋﻘـﻮﻝ ﺑﺸـﺮﻳﺔ‬
‫ﺳﻌﺖ ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﺍﳊﻘﻴﻘﺔ ﰲ ﺣﺪﻭﺩ ﻇﺮﻭﻑ ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ‪ ،‬ﻭﰲ ﺣﺪﻭﺩ ﻗـﺪﺭﺓ ﺍﻟﺒﺸـﺮ )ﺃﻭ ﻋـﺪﻡ‬
‫ﻗﺪﺭ‪‬ﻢ( ﻋﻠﻲ ﺍﻟﺘﺤﺮﺭ ﻣﻦ ﺿﻌﻔﻬﻢ ﺍﻹﻧﺴﺎﱐ‪ ،‬ﻭﻣﻦ ﺗﺄﺛﲑﺍﺕ ﻋﻼﻗﺎ‪‬ﻢ ﺍﻻﺟﺘﻤﺎﻋﻴـﺔ ﻭﺍﳌﻬﻨﻴـﺔ‪ ،‬ﻭﺗـﺄﺛﲑ‬
‫ﺯﻣﻼﺋﻬﻢ ﰲ ﺍ‪‬ﺘﻤﻊ ﺍﻟﻌﻠﻤﻲ‪ ،‬ﻭﻣﻦ ﻫﻨﺎ ﻳﺘﻀﺢ ﻟﻨﺎ ﲜﻼﺀ ﺧﻄﺄ ﺍﻟﺘﺼﻮﺭ ﺑﺄﻥ ﻫﺬﺍ ﺍﳌﻨـﻬﺞ ﺍﻟﻌﻠﻤـﻲ ﺍﻷﻭﺭﻭﰊ‬
‫ﺍﳊﺪﻳﺚ ﻫﻮ ﺧﺎﲤﺔ ﺍﳌﻄﺎﻑ ﰲ ﲢﺪﻳﺪ ﻃﺮﻕ ﺍﻟﺴﻌﻲ ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﺍﳊﻘﻴﻘﺔ ﺃﻭ ﺣﱴ ﺍﻟﻈﻦ ﺑﺄﻥ ﻫـﺬﺍ ﺍﳌﻨـﻬﺞ‬
‫ﺑﺼﻮﺭﺗﻪ ﺍﳊﺎﻟﻴﺔ ﻫﻮ "ﺃﻓﻀﻞ ﺍﳌﻤﻜﻦ"‪.‬‬
‫ﻭﻟﻌﻞ ﻫﺬﺍ ﻫﻮ ﲢﺪﻳﺪﺍ ﺍﳌﻮﻗﻒ ﺍﻟﺬﻱ ﺍﻧﺘﻬﻲ ﺇﻟﻴﻪ ﺟﲑﻭﻡ ﺭﺍﻓﻴﺘﺰ )‪ (:393‬ﺑﻌﺪ ﲢﻠﻴﻞ ﺩﻗﻴﻖ ﻟﺘﺎﺭﻳﺦ ﺍﻟﻌﻠﻢ‬
‫ﺇﺫ ﻳﻘﻮﻝ "ﻟﻘﺪ ﺃﺻﺒﺢ ﺍﳌﺆﺭﺧﻮﻥ ﻳﺮﻭﻥ ﺃﻥ ﺍﻟﻌﻠﻢ ﺍﻷﻭﺭﻭﰊ ﺍﳊﺪﻳﺚ ﺇﳕﺎ ﻫﻮ ﺟﺰﺀ ﻻ ﻳﺘﺠﺰﺃ ﻣﻦ ﺍﳊﻀـﺎﺭﺓ‬
‫)ﺍﻟﻐﺮﺑﻴﺔ(‪ ،‬ﻭﺃﻥ ﻧﻘﺎﺋﺼﻪ ﻣﺜﻞ ﻓﻀﺎﺋﻠﻪ ﺇﳕﺎ ﻫﻲ ﻣﺴﺘﻤﺪﺓ ﻣﻦ ﺟﻮﺍﻧﺐ )ﺍﳊﻴﺎﺓ( ﺍﻷﻭﺭﻭﺑﻴﺔ ﺍﻟـﱵ ﺗﻀـﺮﺏ‬
‫ﲜﺬﻭﺭﻫﺎ ﰲ ﻃﺮﻳﻘﺔ ﺍﳊﻴﺎﺓ ﺍﻟﻐﺮﺑﻴﺔ‪ ،‬ﻓﺎﻻﺭﺗﺒﺎﻁ ﻭﺛﻴﻖ ﺑﲔ ﺑﻘﺎﺀ ﺍﻟﻌﻠﻢ ﻭﺑﻘﺎﺀ ﺍﳊﻀﺎﺭﺓ )ﺍﻟﱵ ﲢﺘﻀﻨﻪ("‪ … ،‬ﰒ‬
‫ﻳﻀﻴﻒ ﻣﻮﺿﺤﺎ ﺃﻧﻪ "ﻟﻴﺲ ﻟﺪﻳﻨﺎ ﺿﻤﺎﻥ ﰲ ﺃﻥ ﺗﺴﺘﻄﻴﻊ ﺍﳊﻀﺎﺭﺓ ﺍﻟﻐﺮﺑﻴﺔ ﲢﻘﻴﻖ ﺍﻟﺘﻮﺍﻓﻖ ﻣﻊ ﺍﻟﻄﺒﻴﻌﺔ ﺑﺎﻟﺸﻜﻞ‬
‫ﺍﻟﺬﻱ ﻳﻠﺰﻡ ﻟﺒﻘﺎﺋﻬﺎ‪ ،‬ﻭﺃﻥ ﻫﺬﺍ ﺍﻷﻣﺮ ﻳﺘﻮﻗﻒ ﺟﺰﺋﻴﺎ ﻋﻠﻰ ﺧﺼﺎﺋﺺ ﺍﻟﻌﻠﻢ ﺍﻟﻄﺒﻴﻌﻲ ﻛﻤﺎ ﺗﺒﻠـﻮﺭ ﰲ ﺍﳊﻀـﺎﺭﺓ‬
‫ﺍﻷﻭﺭﻭﺑﻴﺔ ﻋﻠﻰ ﻣﺪﻯ ﺍﻟﻘﺮﻭﻥ"‪.‬‬

‫‪-٥٤-‬‬
‫ﻭﻳﺆﻛﺪ ﻫﺬﺍ ﺍﳌﻌﲎ ﺍﳌﻔﻜﺮ ﺍﻟﺸﻬﲑ ﺟﻮﻫﺎﻥ ﺟﺎﻟﺘﻮﻧﺞ ﰲ ﻛﺘﺎﺑـﻪ ﻋـﻦ ﺍﳌﻨﻬﺠﻴـﺔ ﻭﺍﻷﻳـﺪﻳﻮﻟﻮﺟﻴﺎ‬
‫)‪ (Galtung,1977:13‬ﺇﺫ ﻳﻘﻮﻝ ﺃﻥ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺑﻨﺎﺀ ﺍﻟﻌﻠﻢ ﻭﺍﻟﺒﻨﺎﺀ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻋﻼﻗﺔ ﺗﺒﻠﻎ ﻣـﻦ ﺍﻟﻘـﻮﺓ‬
‫ﻟﺪﺭﺟﺔ ﺃﻥ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﳌﻨﻬﺞ ﺍﻟﻌﻠﻤﻲ ﺩﻭﻥ ﺇﺷﺎﺭﺓ ﺇﱃ ﺍﻟﺒﻨﺎﺀ ﺍﻻﺟﺘﻤﺎﻋﻲ ﺍﻟﺬﻱ ﻳﺴﺘﺨﺪﻡ ﰲ ﺇﻃﺎﺭﻩ ﻳﻌﺘﱪ‬
‫‪Pretenses of Universalism and‬‬ ‫ﺗﻀﻠﻴﻼ‪ ،‬ﻷﻧﻪ ﻳﺆﺩﻱ ﺇﱃ ﺍﺩﻋﺎﺀﺍﺕ ﺑﺄﻥ ﻫﺬﺍ ﺍﳌﻨـﻬﺞ ﻋـﺎﳌﻲ ﻭﻣﻄﻠـﻖ‬
‫‪ absolutism‬ﻣﻊ ﺇﺧﻔﺎﺀ ﺣﻘﻴﻘﺔ ﺃﻥ ﺃﻱ ‪‬ﻣ‪‬ﻨﺘ‪‬ﺞ ﻋﻠﻤﻲ ﺻﺎﺩﻕ ﺇﳕﺎ ﳝﺜﻞ ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ﻭﺇﱃ ﺣﺪ ﻛﺒﲑ ﺗﺼـﺪﻳﻘﺎ‬
‫ﻭﺗﺪﻋﻴﻤﺎ ﻟﻠﺒﻨﺎﺀ ﺍﻻﺟﺘﻤﺎﻋﻲ ﺍﻟﺬﻱ ﰎ ﺇﳒﺎﺯﻩ ﰲ ﺇﻃﺎﺭﻩ‪ ،‬ﻭﻳﺼﻞ ﻭﻳﺘﻜﲔ ﻭﺟﻮﺗﺸـﻮﻙ ‪(Witkin & Gottschalk,‬‬

‫)‪ 1988:213‬ﺇﱃ ﻗﺎﻋﺪﺓ ﻣﺸﺎ‪‬ﺔ ﻋﻨﺪ ﺍﳊﺪﻳﺚ ﻋﻤﺎ ﻳﻨﺒﻐﻲ ﻣﺮﺍﻋﺎﺗﻪ ﻋﻨﺪ ﺗﻘﻮﱘ ﺍﻟﻨﻈﺮﻳﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ ﺃﻭ ﺍﻟﻨﻈـﺮ ﰲ‬
‫ﺃﻫﺪﺍﻑ ﺍﻟﻌﻠﻢ ﻓﻴﻘﻮﻟﻮﻥ ﺃﻧﻪ "ﺑﻨﻔﺲ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﱵ ﳒﺪ ‪‬ﺎ ﺃﻥ ﺍﻟﻨﻈﺮﻳﺎﺕ ﻗﺪ ﺗﻌﻜﺲ ﺍﻟﻘﻴﻢ ﺍﳌﺘﻤﺮﻛـﺰﺓ ﺣـﻮﻝ‬
‫ﺍﻟﺜﻘﺎﻓﺔ ﺍﶈﻠﻴﺔ ﳌﻦ ﻭﺿﻌﻮﻫﺎ … ﻓﺈﻥ ﺍﻟﺘﺼﻮﺭﺍﺕ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺄﻫﺪﺍﻑ ﺍﻟﻌﻠﻢ ﺃﻳﻀﺎ ﺗﻌﻜﺲ ﺍﳌﻌﺘﻘﺪﺍﺕ ﺍﻟﺜﻘﺎﻓﻴﺔ ﻛﻤﺎ‬
‫ﺗﻌﻜﺲ ﻣﻌﺎﻳﲑ ﻏﲑ ﺇﺑﺴﺘﻤﻮﻟﻮﺟﻴﺔ"‪.‬‬
‫ﻭﻳﻨﺘﻘﺪ ﺩ‪ .‬ﻓﺆﺍﺩ ﺃﺑﻮ ﺣﻄﺐ )‪ (٣٤-٣٣ :١٩٨٩‬ﺍﻻﲡﺎﻩ ﺍﻟﺬﻱ ﻳﺘﺼﻮﺭ ﺃﻥ ﺍﻟﻌﻠﻢ ﺳﻮﺍﺀ ﺃﻛﺎﻥ ﻋﻠﻤﺎ‬
‫ﻃﺒﻴﻌﻴﺎ ﺃﻭ ﺍﺟﺘﻤﺎﻋﻴﺎ ﺃﻭ ﺇﻧﺴﺎﻧﻴﺎ ﺫﻭ ﻃﺒﻴﻌﺔ ﳏﺎﻳﺪﺓ ﺛﻘﺎﻓﻴﺎ ﺑﻘﻮﻟﻪ ﺇﻥ ﻫﺬﺍ ﺍﻻﲡﺎﻩ "ﻳﺘﺠﺎﻫﻞ ﻣﺎ ﰲ ﺍﻟﻌﻠﻢ ﻣﻦ ﲢﻴـﺰ‬
‫ﺛﻘﺎﰲ ﻻ ﻳﺘﻔﻖ ﻣﻊ ﺍﻟﺼﻮﺭﺓ ﺍﻟﱵ ﺗﻘﺪﻣﻬﺎ ﺍﻟﺪﺭﺍﺳﺎﺕ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻟﱵ ﺃﺟﺮﺍﻫﺎ ﻋﻠﻤﺎﺀ ﺍﻟﻨﻔﺲ ﰲ ﺍﻟﻐﺮﺏ ﺃﻧﻔﺴـﻬﻢ‬
‫ﺣﻮﻝ ﻣﺴﲑﺓ ﻫﺬﺍ ﺍﻟﻌﻠﻢ" ﻭﻳﺴﺘﺸﻬﺪ ﺑﻜﺘﺎﺑﺎﺕ ﺟﻠﺠﻦ ﻭ ﺟﻠﺠﻦ ﻋﺎﻡ ‪ ١٩٨٧‬ﺍﻟﱵ ﺑﻴﻨﺖ ﺃﳘﻴﺔ … "ﺍﻟﺘﻨﺒﻴﻪ ﺇﱃ‬
‫ﺍﻟﻄﺎﺑﻊ ﺍﻟﺜﻘﺎﰲ ﰒ ﺍﻹﻳﺪﻳﻮﻟﻮﺟﻲ ﻟﻠﻌﻠﻢ ﻭﲞﺎﺻﺔ ﺍﻟﻌﻠﻮﻡ ﺫﺍﺕ ﺍﻟﻄﺒﻴﻌﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻹﻧﺴﺎﻧﻴﺔ"‪ ،‬ﻭﻳﻘـﺮﺭ ﺑﻌـﺪ‬
‫ﺫﻟﻚ ﺃﻥ ﺍﻟﻮﻋﻲ ‪‬ﺬﻩ ﺍﳋﺎﺻﻴﺔ ﺍﻟﺜﻘﺎﻓﻴﺔ ﺍﻹﻳﺪﻳﻮﻟﻮﺟﻴﺔ ﻟﻠﻌﻠﻢ ﻋﺎﻣﺔ ﻗﺪ ﻇﻬﺮ ﺧﻔﻴﺎ ﰲ ﻣﻌﻈﻢ ﻣﺎ ﻳﻜﺘﺒﻪ ﻓﻼﺳـﻔﺔ‬
‫ﻭﻣﺆﺭﺧﻮ ﺍﻟﻌﻠﻢ ﺍﳌﻌﺎﺻﺮﻭﻥ ﻛﻤﺎ ﻇﻬﺮ ﺍﻟﻮﻋﻲ ‪‬ﺎ ﺻﺮﳛﺎ ﰲ ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﻣﻊ ﺍﻟﺘﻮﺟﻪ ﺍﻷﻭﺭﻭﰊ ﳓﻮ ﺍﻟﻮﺣﺪﺓ ﰲ‬
‫ﺇﻃﺎﺭ ﺣﺪﻳﺜﻬﻢ ﻋﻦ ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﺍﻷﻭﺭﻭﰊ‪ ،‬ﻛﻤﺎ ﺃﺷﺎﺭ ﺇﱃ ﺗﻮﺟﻪ ﺍﻟﻴﺎﺑﺎﻧﻴﲔ ﳓﻮ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻟﻴﺎﺑﺎﱐ ﻟﻌﻠﻢ ﺍﻟـﻨﻔﺲ‬
‫ﻣﻊ ﻇﻬﻮﺭ ﺍﻟﻴﺎﺑﺎﻥ ﻛﻘﻮﺓ ﻋﻈﻤﻰ‪.‬‬
‫ﻭﺑﻨﺎﺀ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﺩﻟﺔ ﺍﻟﺪﺍﻣﻐﺔ ﺍﻟﱵ ﺗﺜﺒﺖ ﺍﻟﺘﺄﺛﺮ ﺍﻟﺸﺪﻳﺪ ﻟﻠﻌﻠﻢ ﻭﺍﳌﻨﻬﺞ ﺍﻟﻌﻠﻤﻲ ﺑﺎﻟﺒﻴﺌﺔ ﺍﻟﺜﻘﺎﻓﻴﺔ ﺍﻟـﱵ‬
‫ﳝﺎﺭﺱ ﻓﻴﻬﺎ ﺑﻞ ﻭﺑﺎﻟﻈﺮﻭﻑ ﺍﻟﺘﺎﺭﳜﻴﺔ ﺍﻟﱵ ﻧﺒﺖ ﻓﻴﻬﺎ ﻓﺈﻧﻪ ﻻ ﻳﺴﻊ ﺍﻟﺒﺎﺣﺚ ﺍﳌﻨﺼﻒ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﺗﻨﺎﻭﻟﻪ ﳍﺬﻩ‬
‫ﺍﻟﻘﻀﻴﺔ ﻣﻨﻄﻠﻘﺎ ﻣﻦ ﺃﻓﻖ ﻭﺍﺳﻊ ﻳﺄﺧﺬ ﰲ ﺍﻋﺘﺒﺎﺭﻩ ﺣﻘﻴﻘﺔ ﺃﻥ ﻧﻈﺮﺓ ﺍ‪‬ﺘﻤﻊ ﻟﻺﻧﺴﺎﻥ‪ ،‬ﻭﳌﻜﺎﻧﻪ ﰲ ﻫﺬﺍ ﺍﻟﻮﺟﻮﺩ‪،‬‬
‫ﻭﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﱵ ﳜﺘﺎﺭﻫﺎ ﺍ‪‬ﺘﻤﻊ ﳊﻴﺎﺗﻪ ﻭﺣﻀﺎﺭﺗﻪ‪ ،‬ﺇﳕﺎ ﺗﻀﻊ ﺍﻹﻃﺎﺭ ﺍﻟﻌﺎﻡ ﺍﻟﺬﻱ ﻳﺘﺤﺮﻙ ﻓﻴﻪ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻌﻠﻤﺎﺀ ﻣﺜﻞ‬
‫ﻏﲑﻫﻢ ﻣﻦ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺃﻥ ﺍﻟﺘﺮﻛﻴﺰ ﺍﻟﻀﻴﻖ ﻋﻠﻰ ﺍﻹﺟﺮﺍﺀﺍﺕ ﺍﳌﻨﻬﺠﻴﺔ ﻭﻣﺎ ﺗﻮﺣﻲ ﺑﻪ ﻣﻦ ﻋﻤﻮﻣﻴﺔ ﻭﻋﺎﳌﻴﺔ ﻭﺻﺪﻕ‬
‫ﻳﻌﺘﱪ ﺇﱃ ﺣﺪ ﻛﺒﲑ ﻣﻦ ﻗﺒﻴﻞ ﺍﻟﻨﻈﺮﺓ ﺍﳌﻴﻜﺮﻭﺳﻜﻮﺑﻴﺔ ﺍﻟﻘﺼﲑﺓ ﺍﳌﺪﻯ ﺍﻟﱵ ‪‬ﺗ ﹾﻘﺼ‪‬ـﺮ ﻋـﻦ ﺇﺩﺭﺍﻙ ﺍﻟﺼـﻮﺭﺓ ﰲ‬
‫ﻛﻠﻴﺘﻬﺎ‪ ،‬ﻓﺈﺫﺍ ﻋﺮﻓﻨﺎ ﺃﻥ ﺍﻟﻌﻠﻢ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻣﺜﻼ ﻳﻮﺍﺟﻪ ﺃﺯﻣﺔ ﺃﻭ ﳏﻨﺔ ﰲ ﺛﻘﺎﻓﺔ ﻣﺎ )ﻛﻤﺎ ﻫﻮ ﺣﺎﺩﺙ ﰲ ﺍﻟﺜﻘﺎﻓـﺔ‬
‫ﺍﻟﻐﺮﺑﻴﺔ ﺍﻟﻴﻮﻡ( ﻓﺈﻥ ﻫﺬﺍ ﻻ ﻳﻌﲏ ﺃﻥ ﺍﳊﺎﻝ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﻛﺬﻟﻚ ﰲ ﻛﻞ ﺍﻟﺜﻘﺎﻓﺎﺕ ﺍﻷﺧﺮﻯ‪ … ،‬ﻭﺇﺫﺍ ﻛﺎﻥ‬
‫"ﺍﻟﻌﻠﻤﺎﺀ" ﰲ ﺗﻠﻚ ﺍﻟﺜﻘﺎﻓﺔ ﻋﺎﺟﺰﻳﻦ ﻋﻦ "ﺍﻟﻨﻈﺮ ﻣﻦ ﺧﺎﺭﺝ" ﺍﻷﻃﺮ ﺍﻟﺜﻘﺎﻓﻴﺔ ‪‬ﺘﻤﻌـﺎ‪‬ﻢ ﺇﱃ ﺍﻟﻌﻠـﻢ ﻭﺍﳌﻨـﻬﺞ‬

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‫ﺍﻟﻌﻠﻤﻲ ﻟﺘﻤﺤﻴﺼﻬﺎ‪ ،‬ﻭﺍﻛﺘﺸﺎﻑ ﻣﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﻣﺴﻠﻤﺎ‪‬ﺎ ﺍﻟﻘﻴﻤﻴﺔ ﻣﺴﺌﻮﻟﺔ ﻋﻦ ﻭﺟﻮﺩ ﺗﻠﻚ ﺍﻷﺯﻣـﺔ‪ ،‬ﻓﻠـﻴﺲ‬
‫ﺍﳊﺎﻝ ﻛﺬﻟﻚ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺒﺎﺣﺜﲔ ﻣﻦ "ﺧﺎﺭﺝ" ﺗﻠﻚ ﺍﳊﻀﺎﺭﺓ ﳑﻦ ﺍﻧﺘﻘﻠﺖ ﺇﻟﻴﻬﻢ ﺍﻟﻨﻤﺎﺫﺝ ﺍﻟﻐﺮﺑﻴﺔ ﺍﳊﺪﻳﺜﺔ ﻋـﻦ‬
‫ﻃﺮﻳﻖ ﺍﻟﺘﻘﻠﻴﺪ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻔﺮﻳﻖ ﺍﻷﻭﻝ ﻗﺪ ﻳ‪‬ﻌﺬﺭ ﻟﺼﻌﻮﺑﺔ ﺍﳌﻬﻤﺔ ﺃﻣﺎﻣﻪ )ﺃﻭ ﺣﱴ ﺍﺳﺘﺤﺎﻟﺘﻬﺎ( ﻓـﺈﻥ ﺍﻟﻔﺮﻳـﻖ‬
‫ﺍﻵﺧﺮ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻌﺬﺭ ﻋﻠﻰ ﺇﺻﺮﺍﺭﻩ ﻋﻠﻲ ﺍﻟﺘﻘﻠﻴﺪ ﻭﲤﺴﻜﻪ ﲟﺎ ﻫﻮ ﻋﻘﻴﻢ ﳎﺪﺏ ﻣﻊ ﺃﻥ ﻣﻔﺘﺎﺡ ﺍﳊـﻞ ﻗـﺪ‬
‫ﻳﻜﻮﻥ ﲢﺖ ﺃﻗﺪﺍﻣﻪ‪ ،‬ﻭﺳﻨﺮﻯ ﺑﻌﺪ ﻗﻠﻴﻞ ﺃﻥ ﺗﻄﺒﻴﻖ ﺍﳌﻨﻬﺞ "ﺍﻟﻌﻠﻤﻲ" ﺑﺼﻮﺭﺗﻪ ﺍﻟﺘﻘﻠﻴﺪﻳﺔ ﰲ ﺩﺭﺍﺳـﺔ ﺍﻟﻈـﻮﺍﻫﺮ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺣﱴ ﰲ ﳏﻴﻂ ﺍﳊﻀﺎﺭﺓ ﺍﻟﻐﺮﺑﻴﺔ‪ ،‬ﳑﺎ ﳚﻌﻠﻨﺎ ﻧﻘﻮﻝ ﺩﻭﻥ ﻣﺒﺎﻟﻐﺔ ﺃﻥ ﺿﺮﺭ ﺍﺳﺘﺨﺪﺍﻡ ﻫـﺬﺍ ﺍﳌﻨـﻬﺞ‬
‫ﺑﺼﻮﺭﺗﻪ ﺍﻟﺘﻘﻠﻴﺪﻳﺔ ﰲ ﺩﺭﺍﺳﺔ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻗﺪ ﻳﻜﻮﻥ ﺃﻛﺜﺮ ﻣﻦ ﻧﻔﻌﻪ‪ ،‬ﻭﺃﻥ ﺍﻷﻣﻞ ﰲ ﲢﻘﻴﻖ ﺃﻱ ﻓﺎﻋﻠﻴﺔ‬
‫ﰲ ﻓﻬﻢ ﺍﻹﻧﺴﺎﻥ ﻭﺍ‪‬ﺘﻤﻊ ﻗﺪ ﻳﺘﻮﻗﻒ ﻋﻠﻰ ﺍﳋﺮﻭﺝ ﻣﻦ ﺇﺳﺎﺭ ﳕﻮﺫﺝ ﺍﻟﻌﻠﻢ ﺍﻟﻄﺒﻴﻌﻲ ﺍﻟﺘﻘﻠﻴﺪﻱ‪ ،‬ﻭﲣﻠﻴﺼﻪ ﻣـﻦ‬
‫ﺍﻟﻘﻴﻮﺩ ﺍﻟﱵ ﻛﺒﻠﺘﻪ ‪‬ﺎ ﺍﻻﲡﺎﻫﺎﺕ ﺍﻟﻮﺿﻌﻴﺔ ﻭﺍﻹﻣﺒﲑﻳﻘﻴﺔ‪.‬‬

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 @ ÉiaŠÛa@Ý–ÐÛa
@

@ òîÇbànuüa@âìÜÈÛa@¿@òîvèä½a@òß‹þa
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 ‫‪@ ÉiaŠÛa@Ý–ÐÛa‬‬
‫‪@ bèibjcë@bçŠçbÄß@Z@òîÇbànuüa@âìÜÈÛa@¿@òîvèä½a@òß‹þa‬‬

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‫ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﻮﻇﺎﺋﻒ ﺍﻷﺳﺎﺳﻴﺔ "ﻟﻠﻌﻠﻮﻡ" ﻫﻲ ﺍﻟﻔﻬﻢ ﻭﺍﻟﺘﻔﺴﲑ ﻭﺍﻟﺘﻨﺒـﺆ ﺑـﺎﻟﻈﻮﺍﻫﺮ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻧـﺖ‬
‫ﺍﻟﻮﻇﺎﺋﻒ ﺍﻷﺳﺎﺳﻴﺔ "ﻟﻠﻤﻬﻦ" ﻫﻲ ﺍﻟﺘﺤﻜﻢ ﰲ ﻣﺴﺎﺭ ﺗﻠﻚ ﺍﻟﻈﻮﺍﻫﺮ ﻭﺍﻟﺘﺪﺧﻞ ﻹﺣﺪﺍﺙ ﺗﻐـﻴﲑﺍﺕ ﻣﺮﻏﻮﺑـﺔ‬
‫ﻓﻴﻬﺎ‪ ،‬ﻓﺈﻥ ﻟﻨﺎ ﺃﻥ ﻧﺘﺴﺎﺀﻝ ﻋﻦ ﺍﳌﺪﻯ ﺍﻟﺬﻱ ﻭﺻﻠﺖ ﺇﻟﻴﻪ ﻧﻈﺮﻳﺎﺕ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﻧﻈﺮﻳﺎﺕ ﺍﳌﻤﺎﺭﺳـﺔ ﰲ‬
‫ﻣﻬﻦ ﺍﳌﺴﺎﻋﺪﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﻜﻞ ﻣﻦ ﻫﺬﻳﻦ ﺍﻟﻨﻮﻋﲔ ﻣﻦ ﺍﻟﻮﻇـﺎﺋﻒ‪ :‬ﻓﻬـﻢ ﻭﺗﻔﺴـﲑ ﺍﻟﻈـﻮﺍﻫﺮ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﺘﻨﺒﺆ ‪‬ﺎ ﻣﻦ ﺟﺎﻧﺐ‪ ،‬ﻭﺍﻟﺘﺪﺧﻞ ﺍﳌﻬﲏ ﻹﺣﺪﺍﺙ ﺗﻐﻴﲑﺍﺕ ﻭﺇﺻﻼﺣﺎﺕ ﻣﺮﻏﻮﺑﺔ ﻓﻴﻬﺎ ﻣﻦ ﺟﺎﻧﺐ‬
‫ﺁﺧﺮ‪ … ،‬ﻭﰲ ﺍﳊﻘﻴﻘﺔ ﺃﻥ ﺃﻱ ﻣﺮﺍﺟﻌﺔ ﺃﻭ ﺗﻘﻮﱘ ﺟﺎﺩ ﻟﻠﻤﺴﺘﻮﻯ ﺍﻟﺬﻱ ﻭﺻـﻠﺖ ﺇﻟﻴـﻪ ﻧﻈﺮﻳـﺎﺕ ﺍﻟﻌﻠـﻮﻡ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻟﱵ ﻳﻔﺘﺮﺽ ﺃ‪‬ﺎ ﲟﺜﺎﺑﺔ ﺍﻟﻮﻋﺎﺀ ﺍﻟﺬﻱ ﳛﻮﻱ ﺍﳊﺼﻴﻠﺔ ﺍﻟﻨﻬﺎﺋﻴﺔ ﻟﻠﻨﺘﺎﺋﺞ ﺍﻟﱵ ﺗﻮﺻﻠﺖ ﺇﻟﻴﻬـﺎ ﺗﻠـﻚ‬
‫ﺍﻟﻌﻠﻮﻡ‪ -‬ﰲ ﳏﺎﻭﻻ‪‬ﺎ ﻟﻔﻬﻢ ﻭﺗﻔﺴﲑ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺗﻜﺸﻒ ﻟﻨﺎ ﻋﻦ ﺿﻌﻒ ﻭﺍﺿـﻄﺮﺍﺏ ﺍﻟﻨﻈﺮﻳـﺎﺕ‬
‫"ﺍﻟﻌﻠﻤﻴﺔ" ﰲ ﺍ‪‬ﺎﻝ ﺍﻻﺟﺘﻤﺎﻋﻲ‪ ،‬ﻛﻤﺎ ﺗﻜﺸﻒ ﻟﻨﺎ ﻋﻦ ﺗﻀﺎﺭ‪‬ﺎ ﺍﻟﺸﺪﻳﺪ ﺗﻀﺎﺭﺑﺎ ﻳﺼﻞ ﰲ ﺑﻌﺾ ﺍﻷﺣﻴﺎﻥ ﺇﱃ‬
‫ﺣﺪ ﺍﻟﺘﺴﻔﻴﻪ ﺍﻟﻜﺎﻣﻞ ﻣﻦ ﺟﺎﻧﺐ ﺃﻧﺼﺎﺭ ﺑﻌﺾ ﺍﻟﻨﻈﺮﻳﺎﺕ ﻟﻜﻞ ﻣﺎ ﺟﺎﺀ ﺑﻪ ﺃﺻﺤﺎﺏ ﺍﻟﻨﻈﺮﻳﺎﺕ ﺍﳌﻨﺎﻓﺴﺔ )ﻛﻤﺎ‬
‫ﻳﻔﻌﻞ ﺃﺻﺤﺎﺏ ﺍﳌﺪﺭﺳﺔ ﺍﻟﺴﻠﻮﻛﻴﺔ ﰲ ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﻋﺎﺩﺓ ﻋﻨﺪ ﺗﻘﻮﳝﻬﻢ ﻟﻨﻈﺮﻳﺔ ﺍﻟﺘﺤﻠﻴﻞ ﺍﻟﻨﻔﺴﻲ ﻣـﺜﻼ( … ‪،‬‬
‫ﻭﺃﻱ ﻣﺮﺍﺟﻌﺔ ﻟﻠﻜﺘﺎﺑﺎﺕ ﺍﻟﱵ ﺗﻌﺮﺿﺖ ﻟﺘﻘﻮﱘ ﺣﺎﻟﺔ ﺍﻟﻨﻈﺮﻳﺔ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻋﻤﻮﻣﺎ ﺗﻜﺸﻒ ﻋﻦ ﻣﺜـﻞ‬
‫ﺫﻟﻚ ﺍﻟﺘﻨﺎﻗﺾ ﻭﺍﻟﺘﻀﺎﺭﺏ ﻭﺍﻟﻌﺠﺰ ﻋﻦ ﺍﻟﺘﻔﺴﲑ‪.‬‬
‫ﻳﻠﺨﺺ ﻛﻴﺚ ﺩﻳﻜﺴﻮﻥ ﻣﺜﻼ ﺣﺎﻟﺔ ﺍﻟﻨﻈﺮﻳﺔ ﰲ ﻋﻠﻢ ﺍﻻﺟﺘﻤﺎﻉ ﺑﻘﻮﻟﻪ )‪" :(Dixon,1973:26‬ﺇﻥ ﺃﻱ‬
‫ﻣﻌﺮﻓﺔ ﺑﺎﻟﻜﺘﺎﺑﺎﺕ ﺍﻟﱵ ﺗﺪﻭﺭ ﺣﻮﻝ ﻧﻈﺮﻳﺎﺕ ﻋﻠﻢ ﺍﻻﺟﺘﻤﺎﻉ ﻋﻤﻮﻣﺎ ﺗﻜﺸﻒ ﺑﻮﺿﻮﺡ ﺃﻥ ﺑﻨﺎﺀ ﺍﻟﻨﻈﺮﻳﺔ ﰲ ﻋﻠﻢ‬
‫ﺍﻻﺟﺘﻤﺎﻉ‪ -‬ﺇﺫﺍ ﺣﻜﻤﻨﺎ ﻋﻠﻴﻪ ﺑﺎﳌﻌﺎﻳﲑ ﺍﳌﺄﺧﻮﺫ ‪‬ﺎ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻄﺒﻴﻌﻴﺔ ﻳﻔﺘﻘﺮ ﻟﻮﺟﻮﺩ ﺃﻱ ﻣﻨﻄـﻖ ﻣﺘﻤﺎﺳـﻚ‪،‬‬
‫ﻓﻬﻨﺎﻙ ﺍﺧﺘﻼﻓﺎﺕ ﻛﺜﲑﺓ ﻟﻴﺲ ﻓﻘﻂ ﺣﻮﻝ ﻣﻨﺎﻫﺞ ﺍﻟﺒﺤﺚ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻭﺇﳕﺎ ﺣﻮﻝ ﻃﺒﻴﻌﺔ ﻋﻠﻢ ﺍﻻﺟﺘﻤﺎﻉ ﺫﺍﺗﻪ‬
‫… ﺇﻥ ﺑﺈﻣﻜﺎﻧﻨﺎ ﺃﻥ ﻧﺜﺒﺖ ﺃﻥ ﻋﻠﻢ ﺍﻻﺟﺘﻤﺎﻉ ﺭﻏﻢ ﻣﻀ ‪‬ﻲ ﻣﺎﺋﺔ ﻋﺎﻡ ﻋﻠﻰ ﲢﻘﻴﻘﻪ ﻟﺪﺭﺟﺔ ﻧﺴﺒﻴﺔ ﻣﻦ ﺍﻻﺣﺘـﺮﺍﻡ‬
‫ﺍﻷﻛﺎﺩﳝﻲ ﻻ ﺯﺍﻝ ‪ ..‬ﱂ ﻳﺘﻮﺻﻞ ﺑﻌﺪ ﺇﱃ ﺗﻮﺟﻪ ﻣﻮﺣﺪ ﻣﻘﺒﻮﻝ ﻟﻠﻤﻤﺎﺭﺳﺔ ﺍﳌﻬﻨﻴﺔ‪ ،‬ﻭﻛﻨﺘﻴﺠﺔ ﻟﺬﻟﻚ ﻓﺈﻧﻨﺎ ﳒـﺪ‬
‫ﺃﻣﺎﻣﻨﺎ ﻛﺜﺮﺓ ﻛﺎﺛﺮﺓ ﻣﻦ "ﺍﻟﻨﻈﺮﻳﺎﺕ" ﺍﳌﺘﻨﺎﻓﺴﺔ ‪ ،..‬ﺣﻴﺚ ﱂ ﻳﺘﻢ ﲢﻘﻴﻖ ﺍﻟﺴﻴﺎﺩﺓ ﻷﻱ ﺇﻃﺎﺭ ﺑﻌﻴﻨﻪ … ﻭﱂ ﻳﻌﺪ‬
‫ﻣﻦ ﺍﳌﻤﻜﻦ ﺃﻥ ﻧﻌﺰﻭ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﺇﱃ ﺍﻟﺰﻋﻢ ﺑﺄﻥ ﻋﻠﻢ ﺍﻻﺟﺘﻤﺎﻉ ﻻ ﺯﺍﻝ ﰲ "ﻃﻔﻮﻟﺘﻪ" ‪ ..‬ﻓﻔﺮﺽ ﺣﺪﺍﺛﺔ ﺍﻟﻌﻬﺪ‬
‫)ﺍﻟﻄﻔﻮﻟﺔ( ﻻ ﻳﻔﺴﺮ ﻟﻨﺎ ﺷﻴﺌﺎ ﻭﺇﳕﺎ ﻫﻮ ﻳﺸﲑ ﺇﱃ "ﺍﳊﺎﻟﺔ" ﺍﻟﱵ ﻋﻠﻴﻬﺎ ﻋﻠﻢ ﺍﻻﺟﺘﻤﺎﻉ"‪.‬‬
‫ﻓﺈﺫﺍ ﺍﻧﺘﻘﻠﻨﺎ ﺇﱃ ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﻓﺈﻧﻨﺎ ﳒﺪ ﺃﻧﻪ ﻳﻌﺎﱐ ﺃﻳﻀﺎ ﻣﻦ ﺗﻌﺪﺩ ﻣﻨﻄﻠﻘﺎﺗﻪ ﺍﻟﻨﻈﺮﻳﺔ ﻭﺗﻨﺎﻗﻀـﻬﺎ ﻋﻠـﻰ‬
‫ﺧﻂ ﻣﺴﺘﻘﻴﻢ ﰲ ﺑﻌﺾ ﺍﻷﺣﻴﺎﻥ‪ ،‬ﻛﻤﺎ ﻋﱪ ﻋﻦ ﺫﻟﻚ ﺑﻮﺿﻮﺡ ﺁﻳﺰﻳﻨﻚ ﻭﺭﺍﺗﺸﻤﺎﻥ ﺇﺫ ﻳﻘﺮﺭﺍﻥ ﰲ ﻣﻘﺪﻣﺔ ﺃﺣﺪ‬

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‫ﻣﺆﻟﻔﺎ‪‬ﻤﺎ ﺃﻥ ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﻛﻤﺎ ﻳﺮﺍﻩ ﺍﻟﺴﻠﻮﻛﻴﻮﻥ ﺇﳕﺎ ﻫﻮ ﻓﺮﻉ ﲡﺮﻳﱯ ﻣﻦ ﻓﺮﻭﻉ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻄﺒﻴﻌﻴـﺔ‪ ،‬ﻭﺃ‪‬ﻤـﺎ‬
‫ﻛﺴﻠﻮﻛﻴﲔ ﻳﺴﲑﺍﻥ "ﰲ ﺍﻻﲡﺎﻩ ﺍﻟﻌﻜﺴﻲ ﲤﺎﻣﺎ ‪ Exactly Opposite‬ﻻﲡﺎﻩ ﻣﺪﺭﺳﺔ ﺍﻟﺘﺤﻠﻴﻞ ﺍﻟﻨﻔﺴﻲ ‪(Eysinck‬‬

‫)‪ .& Rachman, 1967:Xi-Xii‬ﻭﻳﺸﲑ )‪ (Howard,1982:259‬ﺟﻮﺭﺝ ﻫﻮﺍﺭﺩ ﰲ ﻣﻘﺎﻝ ﻫﺎﻡ ﻧﺸﺮ ﲟﺠﻠـﺔ ﻋﻠـﻢ‬
‫ﺍﻟﻨﻔﺲ ﺍﻷﻣﺮﻳﻜﻴﺔ ﰲ ﻋﺎﻡ ‪ ١٩٨٥‬ﺇﱃ ﺃﻥ ﲝﻮﺙ ﻭﻧﻈﺮﻳﺎﺕ ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﻛﺎﻧﺖ ﳏﻞ ﺗﺴﺎﺅﻝ ﺷـﺪﻳﺪ ﻋﻠـﻰ‬
‫ﻣﺪﻯ ﺍﻟﻌﺸﺮﻳﻦ ﻋﺎﻣﺎ ﺍﳌﺎﺿﻴﺔ‪ ،‬ﻭﻳﻨﻘﻞ ﻋﻦ ﻛﻮﺵ ﻗﻮﻟﻪ ﺃﻥ ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﻗﺪ ﺑﲎ ﻣﻨﻬﺠﻪ ﺍﻟﻌﻠﻤﻲ ﻋﻠـﻰ ﻓﻠﺴـﻔﺔ‬
‫ﻟﻠﻌﻠﻢ ﻛﺎﻧﺖ ﻗﺪ ﺗﻘﺎﺩﻡ ‪‬ﺎ ﺍﻟﻌﻬﺪ ﻭﺃﺻﺒﺤﺖ ﻣﻬﺠﻮﺭﺓ ﺣﱴ ﻋﻨﺪ ﺫﻟﻚ ﺍﻟﻮﻗﺖ )ﻋﺎﻡ ‪ .(١٩٦٤‬ﻭﻳﻌﻘﺐ ﻫﻮﺍﺭﺩ‬
‫ﻣﺆﻳﺪﺍ ﺫﻟﻚ ﺑﻘﻮﻟﻪ ﺃﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﻭﺍﻃﺴﻦ ﻣﺆﺳﺲ ﺍﳌﺪﺭﺳﺔ ﺍﻟﺴﻠﻮﻛﻴﺔ ﻗﺪ ﻛﺘﺐ ﻳﻘﻮﻝ ﺑﺄﻥ "ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﻓـﺮﻉ‬
‫ﲡﺮﻳﱯ ﻣﻮﺿﻮﻋﻲ ﺧﺎﻟﺺ ﻣﻦ ﻓﺮﻭﻉ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻄﺒﻴﻌﻴﺔ ﻻ ﳛﺘﺎﺝ ﺇﱃ ﺩﺭﺍﺳﺔ ﺍﻟﻮﻋﻲ )ﺍﻟﺸﻌﻮﺭ( ﺇﻻ ﻛﻤﺎ ﳛﺘـﺎﺝ‬
‫ﻋﻠﻢ ﺍﻟﻜﻴﻤﻴﺎﺀ ﺃﻭ ﺍﻟﻄﺒﻴﻌﺔ ﺇﱃ ﺫﻟﻚ" ﻓﺈﻥ ﺍﻟﺰﻣﻦ ﻗﺪ ﺃﺛﺒﺖ ﺃﻥ ﺍﻟﻮﻋﻲ ﺃﻭ ﺍﻟﺸﻌﻮﺭ ﻟﻴﺲ ﻋﻠﻰ ﺍﻹﻃﻼﻕ ﺑـﺎﻷﻣﺮ‬
‫ﺍﻟﺬﻱ ﻻ ﻳﻬﻢ ﻋﻠﻢ ﺍﻟﻄﺒﻴﻌﺔ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﻳﻨﻘﻞ ﻋﻦ ﺃﺣﺪ ﻋﻠﻤﺎﺀ ﺍﻟﻄﺒﻴﻌﺔ ﺍﳌﻌﺎﺻﺮﻳﻦ ﻗﻮﻟﻪ "ﺇﻥ ﻣـﻦ ﺍﳌﺴـﺘﺤﻴﻞ‬
‫…‬ ‫ﺻﻴﺎﻏﺔ ﻗﻮﺍﻧﲔ ﻧﻈﺮﻳﺔ ﺍﻟﻜﻢ ‪ Quantum Theory‬ﺑﻄﺮﻳﻘﺔ ﻛﺎﻣﻠﺔ ﺍﻻﺗﺴﺎﻕ ﺩﻭﻥ ﺇﺷـﺎﺭﺓ ﺇﱃ ﺍﻟـﻮﻋﻲ"‪،‬‬
‫ﺣﻴﺚ ﻗﺪ ﺛﺒﺖ ﻋﻠﻤﻴﺎ ﺃﻧﻪ ﻻ ﳝﻜﻦ ﻓﻬﻢ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﻄﺒﻴﻌﻴﺔ ﺍﳌﺘﻨﺎﻫﻴﺔ ﺍﻟﺼﻐﺮ ﺩﻭﻥ ﺇﺩﺧﺎﻝ "ﻣﻮﻗﻊ ﺍﻟﺒﺎﺣﺚ ﺍﻟﺬﻱ‬
‫ﻳﻘﻮﻡ ﺑﺎﳌﻼﺣﻈﺔ" ﻭﻣﻜﺎﻧﻪ ﻣﻦ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﱵ ﻳﺸﺎﻫﺪﻫﺎ ﺿﻤﻦ ﻣﻌﻄﻴﺎﺕ ﻗﻮﺍﻧﲔ ﻧﻈﺮﻳﺔ ﺍﻟﻜﻢ‪.‬‬
‫ﻓﺈﺫﺍ ﺍﻧﺘﻘﻠﻨﺎ ﺇﱃ ﻣﻬﻦ ﺍﳌﺴﺎﻋﺪﺍﺕ ﺍﻹﻧﺴﺎﻧﻴﺔ ‪ The Helping Professions‬ﺍﻟﱵ ﺗﺴﺘﻨﺪ ﰲ ﳑﺎﺭﺳﺘﻬﺎ‬
‫ﺍﳌﻬﻨﻴﺔ ﺇﱃ ﻧﺘﺎﺋﺞ ﺗﻠﻚ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﻧﻈﺮﻳﺎ‪‬ﺎ ﺍﳌﺘﻀﺎﺭﺑﺔ ﻓﻠﻦ ﻳﺪﻫﺸﻨﺎ ﺃﻥ ﳒﺪ ﺃﻥ ﺗﻠﻚ ﺍﳌﻬﻦ ﻗﺪ ﺃﺻﺎ‪‬ﺎ‬
‫ﺿﺮﺭ ﺍﻵﺛﺎﺭ ﺍﳌﺘﺮﺗﺒﺔ ﻋﻠﻰ ﻗﺼﻮﺭ ﺍﻟﻔﻬﻢ ﻭﺍﻟﺘﻔﺴﲑ ﺍﻟﺬﻱ ﺗﻌﺎﱐ ﻣﻨﻪ ﺗﻠﻚ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﻭﻫﺬﺍ ﻳﻔﺴﺮ ﻟﻨﺎ ﻣﺎ ﻧﺸﲑ ﺇﻟﻴـﻪ‬
‫ﺍﻟﻜﺘﺎﺑﺎﺕ ﰲ ﺗﻠﻚ ﺍﳌﻬﻦ ﺣﻮﻝ ﻣﺎ ﺗﻌﺎﻧﻴﻪ ﻣﻦ ﺃﺯﻣﺔ ﰲ ﺍﳍﻮﻳﺔ‪ ،‬ﺃﻭ ﺿﻌﻒ ﰲ ﺗﺄﺛﲑ ﻭﻓﺎﻋﻠﻴﺔ ﺍﳌﻤﺎﺭﺳﺔ ﺍﳌﻬﻨﻴـﺔ‪،‬‬
‫ﻭﻗﺼﻮﺭﻫﺎ ﻋﻦ ﲢﻘﻴﻖ ﺍﻟﻨﺘﺎﺋﺞ ﺍﳌﺘﻮﻗﻌﺔ ﻣﻨﻬﺎ‪.‬‬
‫ﻓﺈﺫﺍ ﻧﻈﺮﻧﺎ ﺇﱃ ﻣﻮﻗﻒ ﺍﻹﺭﺷﺎﺩ ﺍﻟﻨﻔﺴﻲ ﻓﺈﻧﻨﺎ ﺳﻨﺠﺪ ﺃﻥ ﻧﻈﺮﻳﺎﺗﻪ "ﺍﳌﺘﺼﺎﺭﻋﺔ" ﺗﻨﻄﻠﻖ ﻣﻦ ﻧﻈﺮﻳـﺎﺕ‬
‫ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﻭﻣﺪﺍﺭﺳﻪ ﺍﻟﱵ ﺗﺘﻨﺎﻗﺾ‪ ،‬ﻣﻊ ﺑﻌﻀﻬﺎ ﲤﺎﻡ ﺍﻟﺘﻨﺎﻗﺾ ﻛﻤﺎ ﻳﺸﻬﺪ ﺑﺬﻟﻚ ﻣﺎ ﺃﻭﺭﺩﻧـﺎﻩ ﻣـﻦ ﺃﻗـﻮﺍﻝ‬
‫ﺁﻳﺰﻳﻨﻚ ﻭﺭﺍﺗﺸﻤﺎﻥ ﻣﻦ ﺃﻥ ﺍﻻﲡﺎﻩ ﺍﻟﺴﻠﻮﻛﻲ ﻳﺴﲑ ﰲ "ﺍﻻﲡﺎﻩ ﺍﻟﻌﻜﺴﻲ ﲤﺎﻣﺎ ﻻﲡـﺎﻩ ﺍﻟﺘﺤﻠﻴـﻞ ﺍﻟﻨﻔﺴـﻲ"‬
‫ﻭﺍﻟﺮﺑﻂ ﺑﲔ ﻫﺬﻩ ﺍﳌﻼﺣﻈﺔ ﻭﺑﲔ ﻣﺎ ﺃﻭﺭﺩﺍﻩ ﻋﻦ ﻣﺪﻯ ﳒﺎﺡ ﺍﳌﻤﺎﺭﺳﺔ ﺇﺫ ﻳﻘﻮﻻﻥ "ﺇﻧﻨﺎ ﻧﻌﺘﻘﺪ ﺃﻥ ﺍﻟﻔﺸﻞ ﺍﻟﻌﺎﻡ‬
‫ﰲ ﲢﻘﻴﻖ ﺍﻟﺸﻔﺎﺀ ﻣﻦ ﺧﻼﻝ ﺍﻟﻌﻼﺝ ﺍﻟﻨﻔﺴﻲ ﻻ ﻳﺮﺟﻊ ﺇﱃ ﺍﺳﺘﺤﺎﻟﺔ ﲢﻘﻴﻖ ﺍﻟﺸﻔﺎﺀ ﺑﻘﺪﺭ ﻣﺎ ﻳﺮﺟﻊ ﺇﱃ ﺍﻟﻄﺮﻕ‬
‫ﺍﳋﺎﻃﺌﺔ ﺍﳌﺘﺒﻌﺔ ﶈﺎﻭﻟﺔ ﲢﻘﻴﻘﻪ )‪ ،(Eysenck & Rachman: Xii‬ﻓﺎﻟﻘﻀﻴﺔ ﺇﺫﻥ ﻭﻓﻘﺎ ﻟﺮﺃﻳﻬﻤﺎ )ﺍﻟﺬﻱ ﻗﺪ ﻳﺘﻔﻖ‬
‫ﻓﻴﻪ ﻣﻌﻬﻤﺎ ﺍﻟﻜﺜﲑﻭﻥ‪ ،‬ﻭﻟﻜﻦ ﻣﻦ ﺯﺍﻭﻳﺔ ﻏﲑ ﺗﻠﻚ ﺍﻟﱵ ﻳﻨﻄﻠﻘﺎﻥ ﻣﻨﻬﺎ( ﺇﳕﺎ ﻫﻲ ﻗﻀﻴﺔ ﺍﻟﺘﻮﺟ‪‬ﻪ ﺍﻟﻨﻈﺮﻱ ﻭﻗﻀـﻴﺔ‬
‫ﺍﳌﻨﻬﺞ ﰲ ﺍﻷﺳﺎﺱ‪ ،‬ﻏﲑ ﺃﻥ ﻋﲔ ﺍﻻﳓﻴﺎﺯ ﺍﻟﻨﻈﺮﻱ ﻭﻋﺪﻡ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﳋﺮﻭﺝ ﻣﻦ ﺇﻃﺎﺭ ﺍﻟﺘﻮﺟـﻪ ﺍﻟﻌﻠﻤـﻲ‬
‫ﺍﻟﺴﺎﺋﺪ ‪The Paradigm‬ﻫﻲ ﺍﻟﱵ ﲤﻨﻊ ﻣﻦ ﺭﺅﻳﺔ ﺍﳌﻮﻗﻒ ﺑﺮﻣﺘﻪ ﰲ ﺿﻮﺀ ﺟﺪﻳﺪ‪ ،‬ﻳﺪﺭﻙ ﻣﻌﻪ ﻫﺆﻻﺀ ﺍﻟﺒﺎﺣﺜﻮﻥ‬
‫ﻭﻏﲑﻫﻢ ﳑﻦ ﻳﺴﲑﻭﻥ ﰲ ﻧﻔﺲ ﺍﻷﻃﺮ ﺍﻟﺘﻘﻠﻴﺪﻳﺔ ﺃﻥ ﺍﳋﺮﻭﺝ ﻣﻦ ﺍﻷﺯﻣﺔ ﺇﳕﺎ ﻳﺘﻄﻠﺐ ﻧﻮﻋﺎ ﻣﻦ ﺍﳌﺮﺍﺟﻌﺔ ﺍﻟﺸﺎﻣﻠﺔ‬

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‫ﻟﻸﺳﺎﺳﻴﺎﺕ‪ ،‬ﻛﻤﺎ ﺳﻨﺠﺪ ﻓﻴﻤﺎ ﺑﻌﺪ ﻋﻦ ﺃﺻﺤﺎﺏ ﺍﻟﻨﻈﺮﻳﺔ ﺍﳌﻌﺮﻓﻴﺔ ﺃﻭ ﺍﻟﻌﻘﻠﻴﺔ ﰲ ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﻋﻠـﻰ ﺳـﺒﻴﻞ‬
‫ﺍﳌﺜﺎﻝ‪ ،‬ﻭﺭﻏﻢ ﺃﻥ ﺭﻳﻨﻴﻪ ﺩﺍﻓﻴﺲ ‪ Dawis‬ﻳﻌﺘﺮﻑ ﺑﺄﻧﻪ ﻻ ﻳﺰﺍﻝ ﻣﻦ ﺃﻧﺼﺎﺭ ﺍﻟﺘﻮﺟ‪‬ـﻪ ﺍﻟﻌﻠﻤـﻲ ﺍﻟﺴـﺎﺋﺪ ‪The‬‬
‫‪ Received View of Normal Science‬ﻛﻤﺎ ﻳﻄﺒ‪‬ﻖ ﰲ ﳏﻴﻂ ﳑﺎﺭﺳﺔ ﺍﻟﺘﻮﺟﻴﻪ ﻭﺍﻹﺭﺷﺎﺩ ﺍﻟﻨﻔﺴﻲ‪ ،‬ﺇﻻ ﺃﻧـﻪ‬
‫ﻳﺴﻠﻢ ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ﺑﺄﻥ "ﺍﻟﻘﺎﻋﺪﺓ ﺍﳌﻌﺮﻓﻴﺔ ﳍﺬﻩ ﺍﳌﻤﺎﺭﺳﺔ ﻟﻴﺴﺖ ﻛﺎﻓﻴﺔ‪ -‬ﺇﺫﺍ ﺍﺳﺘﺨﺪﻣﻨﺎ ﺗﻌﺒﲑﺍ ﻣﻬـﺬﺑﺎ" ‪..‬‬
‫ﻛﻤﺎ ﻳﺸﲑ ﺇﱃ ﺃﻧﻪ ﻻ ﺑﺄﺱ ﻟﺪﻳﻪ ﻣﻦ ﲡﺮﺑﺔ ﻣﺪﺍﺧﻞ ﺟﺪﻳﺪﺓ "ﻣﺎ ﺩﺍﻣﺖ ﺍﳌﺪﺍﺧﻞ ﺍﻟﻘﺪﳝﺔ ﱂ ﺗﻨﺠﻢ"‪.‬‬
‫ﺃﻣﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺨﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻓﺈﻥ ﺍﳌﻮﻗﻒ ﻻ ﳜﺘﻠﻒ ﻓﻴﻬﺎ ﻛﺜﲑﺍ ﻋﻦ ﻣﻬﻦ ﺍﳌﺴﺎﻋﺪﺓ ﺍﻹﻧﺴـﺎﻧﻴﺔ‬
‫ﺍﻷﺧﺮﻯ‪ ،‬ﻓﻠﻘﺪ ﻛﺘﺐ ﺟﻮﺯﻳﻒ ﻫﻴﺲ ﰲ ﻋﺎﻡ ‪ ١٩٨٠‬ﺣﻮﻝ ﻣﺎ ﺃﲰﺎﻩ ﺑﺄﺯﻣﺔ ﺍﳍﻮﻳﺔ ﺍﻟـﱵ ﺗﻮﺍﺟـﻪ ﺍﳋﺪﻣـﺔ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﺍﻟﱵ ﺗﻈﻬﺮ ﺁﺛﺎﺭﻫﺎ ﺳﻮﺍﺀ ﰲ ﺍﳉﻮﺍﻧﺐ ﺍﻟﻨﻈﺮﻳﺔ ﺃﻭ ﰲ ﺍﳌﻤﺎﺭﺳﺔ ﺃﻭ ﻓﻴﻤﺎ ﻳﺘﺼﻞ ﺑﺄﺧﻼﻗﻴﺎﺕ ﺍﳌﻬﻨﺔ‪،‬‬
‫ﻓﻴﺸﲑ ﻣﺜﻼ ﺇﱃ "ﺍﳊﺮﺏ" ﺍﻷﻳﺪﻳﻮﻟﻮﺟﻴﺔ ﺍﻟﻄﺎﺣﻨﺔ ﺍﻟﺪﺍﺋﺮﺓ ﰲ ﳏﻴﻂ ﺍﳌﻬﻨﺔ ﺑﲔ "ﺍﻟﻨﻤﻮﺫﺝ ﺍﻟﻄـﱯ" ﻭﳕـﻮﺫﺝ‬
‫"ﺍﻟﺘﻐﻴﲑ ﺍﻻﺟﺘﻤﺎﻋﻲ" ﺍﻟﺬﻱ ﻳﺘﺨﺬ ﰲ ﺻﻮﺭﺗﻪ ﺍﳌﺘﻄﺮﻓﺔ ﺧﻄﻮﻃﺎ ﻣﺎﺭﻛﺴﻴﺔ‪ ،‬ﰒ ﻳﻮﺿﺢ ﺃﻥ ﺿﺤﺎﻳﺎ ﺗﻠﻚ ﺍﳊﺮﺏ‬
‫ﺇﳕﺎ ﻫﻢ ﺍﻷﺧﺼﺎﺋﻴﻮﻥ ﺍﻻﺟﺘﻤﺎﻋﻴﻮﻥ ﺍﻟﺬﻳﻦ ﻳﺼﺎﺑﻮﻥ ﺑﺎﻻﺣﺘﺮﺍﻕ ﺍﳌﻬﲏ ‪ ،Burn-Out‬ﻭﺍﻟﻌﻤﻼﺀ ﺍﻟﺬﻳﻦ ﻳﻀﻴﻌﻮﻥ‬
‫ﺑﲔ ﺍﻟﺘﻮﺟﻬﺎﺕ ﺍﳌﻬﻨﻴﺔ ﺍﳌﺘﻨﺎﺯﻋﺔ‪ .‬ﻭﻳﺮﻯ ﻫﻴﺲ ﺃﻥ ﺃﺳﺎﺱ ﺍﻷﺯﻣﺔ ﻛﻠﻬﺎ ﺇﳕﺎ ﻳﻜﻤﻦ ﰲ ﺇﳘﺎﻝ ﺍﻟﺒﻌﺪ ﺍﻟﺮﻭﺣﻲ ﰲ‬
‫ﺍﳌﻤﺎﺭﺳﺔ )‪. (Hess,1980:59-61‬‬
‫ﺃﻣﺎ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﺘﻘﻮﳝﻴﺔ ﺍﻟﱵ ﺃﺟﺮﻳﺖ ﰲ ﺍﻟﻮﻻﻳﺎﺕ ﺍﳌﺘﺤﺪﺓ ﺍﻷﻣﺮﻳﻜﻴﺔ )ﺍﻟﱵ ﺗﻌﺪ ﺃﻛﺜﺮ ﺍﻟﺪﻭﻝ ﺗﻘﺪﻣﺎ‬
‫ﰲ ﳎﺎﻝ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ( ﻭﺍﻟﱵ ﺣﺎﻭﻟﺖ ﺍﻟﻘﻴﺎﻡ‪ -‬ﺑﻄﺮﻳﻘﺔ ﻋﻠﻤﻴﺔ‪ -‬ﺑﺘﻘﺪﻳﺮ ﻣﺪﻯ ﻓﺎﻋﻠﻴﺔ ﻃـﺮﻕ ﺍﳋﺪﻣـﺔ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻣﻦ ﺣﻴﺚ ﺩﺭﺟﺔ ﲢﻘﻴﻘﻬﺎ ﻟﺘﻐﻴﲑﺍﺕ ﻣﺮﻏﻮﺑﺔ ﻭﺩﺍﺋﻤﺔ ﰲ ﺍﻟﻌﻤﻼﺀ‪ ،‬ﻓﺈ‪‬ﺎ ﱂ ﺗﺼﻞ ﺇﱃ ﻧﺘﺎﺋﺞ ﻣﺸﺠﻌﺔ‬
‫ﺃﻳﻀﺎ‪ ،‬ﻓﻠﻘﺪ ﻗﺎﻡ ﺟﻮﻳﻞ ﻓﻴﺸﺮ ﰲ ﻋﺎﻡ ‪ ١٩٧٣‬ﺑﺘﻠﺨﻴﺺ ﻧﺘﺎﺋﺞ ﻋﺪﺩ ﻣﻦ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﱵ ﻛﺎﻧﺖ ﻗـﺪ‬
‫ﺃﺟﺮﻳﺖ ﻟﺘﻘﻮﱘ ﻣﺪﻯ ﻓﺎﻋﻠﻴﺔ ﺍﻟﺘﺪﺧﻞ ﺑﻄﺮﻕ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻛﻤﺎ ﻗﺎﻡ ﺭﺍﻳﺪ ﰲ ﻋـﺎﻡ ‪ ١٩٧٨‬ﺑﻔﺤـﺺ‬
‫ﻧﺘﺎﺋﺞ ‪ ٢٢‬ﺩﺭﺍﺳﺔ ﺗﻘﻮﳝﻴﺔ ﺃﺧﺮﻯ ﻭﺟﺎﺀﺕ ﻧﺘﺎﺋﺞ ﺗﻠﻚ ﺍﻟﺪﺭﺍﺳﺎﺕ ﻭﻏﲑﻫﺎ ﳐﻴﺒﺔ ﻟﻶﻣـﺎﻝ ﺇﱃ ﺣـﺪ ﻛـﺒﲑ‬
‫)‪ ،(Reid,1982:328‬ﻭﻟﻘﺪ ﳋﺺ ﻭﻟﻴﻢ ﺭﺍﻳﺪ ﻭﺯﻣﻴﻠﺘﻪ ﺫﻟﻚ ﺍﳌﻮﻗﻒ ﺑﻘﻮﳍﻤﺎ )‪" :(Reid, et al., 1980:9‬ﻟﻘﺪ‬
‫ﺍﺣﺘﺪﻣﺖ ﺍﳌﻨﺎﻗﺸﺎﺕ ﺧﻼﻝ ﺍﻟﻌﺸﺮﻳﻦ ﻋﺎﻣﺎ ﺍﳌﺎﺿﻴﺔ ﺣﻮﻝ ﺩﺭﺟﺔ ﻓﺎﻋﻠﻴﺔ ﻃﺮﻕ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ … ﺃﺛﺎﺭ‪‬ـﺎ‬
‫ﺍﻟﻨﺘﺎﺋﺞ ﺍﻟﱵ ﺃﺳﻔﺮﺕ ﻋﻨﻬﺎ ﺳﻠﺴﻠﺔ ﻣﻦ ﺍﻟﺘﺠﺎﺭﺏ ﺍﳌﻴﺪﺍﻧﻴﺔ ﺍﻟﱵ ﺃﺛﺒﺘﺖ ﺑﺸﻜﻞ ﻣﺘﺼﻞ ﻭﺑﻄﺮﻳﻘﺔ ﺗﺪﻋﻮ ﻟﻼﻧﺰﻋﺎﺝ‬
‫ﺃﻥ ﺍﳋﺪﻣﺎﺕ ﺍﻟﱵ ﻳﻘﺪﻣﻬﺎ ﺍﻷﺧﺼﺎﺋﻴﻮﻥ ﺍﻻﺟﺘﻤﺎﻋﻴﻮﻥ ﺍﳌﻬﻨﻴﻮﻥ ﱂ ﲣﺘﻠﻒ ﰲ ﺗﺄﺛﲑﻫﺎ ﻋﻠﻰ ﺍﻟﻌﻤﻼﺀ ﺍﻟﺬﻳﻦ ﺗﻠﻘﻮﺍ‬
‫ﺗﻠﻚ ﺍﳋﺪﻣﺎﺕ ﻋﻦ ﺣﺎﻟﺔ ﺍﻟﻌﻤﻼﺀ ﺍﻟﺬﻳﻦ ﱂ ﺗﻘﺪﻡ ﳍﻢ ﺃﻱ ﺧﺪﻣﺔ ﻋﻠﻰ ﺍﻹﻃﻼﻕ‪ ،‬ﺃﻭ ﻋﻦ ﺍﻟﻌﻤﻼﺀ ﺍﻟﺬﻳﻦ ﻗﺪﻣﺖ‬
‫ﳍﻢ ﺧﺪﻣﺎﺕ ﻣﻦ ﻧﻮﻉ ﺃﺩﱏ"‪ ،‬ﻭﻟﻘﺪ ﺩﻋﺎ ﻫﺬﺍ ﺍﳌﻮﻗﻒ ﺍﻟﺬﻱ ﺃﻟﻘﻰ ﺑﻈﻼﻟﻪ ﻋﻠﻰ ﺍﳌﻬﻨﺔ ﻛﻠـﻬﺎ‪ -‬ﺩﻋـﺎ ﺭﺍﻳـﺪ‬
‫ﻭﺯﻣﻴﻠﺘﻪ ﻟﻠﻘﻴﺎﻡ ﺑﺘﺤﻠﻴﻞ ﻧﺘﺎﺋﺞ ﺍﺛﻨﲔ ﻭﻋﺸﺮﻳﻦ ﺩﺭﺍﺳﺔ ﺃﺧﺮﻯ ﺃﺟﺮﻳﺖ ﰲ ﺍﻟﻔﺘﺮﺓ ﻣـﻦ ‪ ١٩٧٣‬ﺇﱃ ‪ ١٩٧٩‬ﰎ‬
‫ﺍﺧﺘﻴﺎﺭﻫﺎ ﻭﻓﻖ ﺷﺮﻭﻁ ﻭﺿﻮﺍﺑﻂ ﻣﻌﻴﻨﺔ‪ ،‬ﻭﺗﻮﺻﻞ ﺍﻟﺒﺎﺣﺜﺎﻥ ﰲ ﺿﻮﺀ ﲢﻠﻴﻠﻬﻤﺎ ﺇﱃ ﺍﻟﻨﺘﻴﺠﺔ ﺍﻵﺗﻴـﺔ‪ :‬ﺃﻧـﻪ ﺇﺫﺍ‬
‫ﻛﺎﻧﺖ ﻧﺘﺎﺋﺞ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﺘﻘﻮﳝﻴﺔ ﺍﻟﱵ ﰎ ﲢﻠﻴﻠﻬﺎ ﺗﺸﲑ ﺇﱃ ﺃﻥ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ "ﳝﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﻓﻌﺎﻟـﺔ‪،‬‬

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‫… ﺇﻻ ﺃﻥ ﻃﺮﻕ ﺍﻟﺘﺪﺧﻞ ﺍﻟﱵ ﰎ ﺍﺧﺘﺒﺎﺭ ﻧﺘﺎﺋﺠﻬﺎ" ﻛﺎﻧﺖ ﳏﺪﻭﺩﺓ ﺍﻟﻨﻄﺎﻕ … "ﻭﺃﻥ" ﺍﻟﺘﻐﻴﲑﺍﺕ ﺍﳊﺎﺩﺛـﺔ ﰲ‬
‫ﺍﻟﻌﻤﻼﺀ ﻧﺘﻴﺠﺔ ﺍﻟﺘﺪﺧﻞ … ﻻ ﳝﻜﻦ ﺍﻋﺘﺒﺎﺭﻫﺎ ﺣﺎﲰﺔ ‪ ..‬ﻭﻣﻊ ﺫﻟﻚ ﻓﺈﻥ ﻫﺬﻩ ﺍﻟﻨﺠﺎﺣﺎﺕ ﺍﻟﻘﻠﻴﻠﺔ ﺍﻟﱵ ﺳﺠﻠﺖ‬
‫ﰲ ﺍﻟﻮﻗﺖ ﺍﳊﺎﺿﺮ ﺃﻓﻀﻞ ﻣﻦ ﺃﻟﻮﺍﻥ ﺍﻟﻔﺸﻞ ﺍﻟﺬﺭﻳﻊ ﺍﻟﱵ ﺳﺠﻠﺖ ﰲ ﺍﳌﺎﺿﻲ" )‪.(Reid,1982:32938‬‬
‫ﻭﻟﻜﻦ ﺟﻮﻳﻞ ﻓﻴﺸﺮ ﺍﻟﺬﻱ ﻛﺎﻥ ﻣﻦ ﺃﻭﺍﺋﻞ ﻣﻦ ﻧﺒﻬﻮﺍ ﺇﱃ ﺧﻄﻮﺭﺓ ﻗﻀﻴﺔ ﺩﺭﺍﺳﺔ ﻣﺪﻯ ﻓﺎﻋﻠﻴﺔ ﺍﻟﺘﺪﺧﻞ‬
‫ﺍﳌﻬﲏ ﺃﻛﺪ ﻣﺮﺓ ﺃﺧﺮﻯ ﰲ ﻣﻘﺎﻝ ﻟﻪ ﻋﺎﻡ ‪ (Fisher,1981:199) ١٩٨١‬ﻋﻠﻰ ﺃﻧﻪ ﰲ ﺍﻟﻔﺘﺮﺓ ﻣﻦ ﺍﻟﺜﻼﺛﻴﻨﺎﺕ ﺇﱃ‬
‫ﺃﻭﺍﺋﻞ ﺍﻟﺴﺒﻌﻴﻨﺎﺕ ﻛﺎﻧﺖ ﻧﺘﺎﺋﺞ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﺘﻘﻮﳝﻴﺔ "ﻏﲑ ﻣﺸﺠﻌﺔ ﻣﻦ ﺣﻴﺚ ﺃ‪‬ﺎ ﱂ ﺗﻨﺠﺢ ﰲ ﺇﺛﺒﺎﺕ ﻓﺎﻋﻠﻴـﺔ‬
‫ﺃﻱ ﻃﺮﻳﻘﺔ ﻣﻦ ﻃﺮﻕ ﺍﻟﺘﺪﺧﻞ ﺍﻟﺘﻘﻠﻴﺪﻱ ﻟﻠﺨﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﺑﻞ ﺇﻥ ﺑﻌﺾ ﺍﻟﺪﺭﺍﺳﺎﺕ ﻗﺪ ﺃﻭﺣﺖ ﺑﺄﻥ ﺑﻌﺾ‬
‫ﺍﻟﻌﻤﻼﺀ ﻗﺪ ﻳﻜﻮﻧﻮﺍ ﺗﻀﺮﺭﻭﺍ ﺃﻭ ﺗﺪﻫﻮﺭﺕ ﺣﺎﻟﺘﻬﻢ ﻛﻨﺘﻴﺠﺔ ﻻﺗﺼﺎﳍﻢ ﺑﺎﻷﺧﺼﺎﺋﻴﲔ ﺍﻻﺟﺘﻤﺎﻋﻴﲔ ﺍﳌﻬﻨـﻴﲔ"‬
‫ﻏﲑ ﺃﻧﻪ ﻗﺪ ﺃﺑﺪﻯ ﺗﻔﺎﺅﻻ ﺑﺄﻥ ﻧﺘﺎﺋﺞ ﺗﻠﻚ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﺘﻘﻮﳝﻴﺔ ﺍﻷﻭﱃ ﻭﻣﺎ ﺃﺛﺎﺭﺗﻪ ﻣﻦ ﺿﺠﺔ ﻭﻣﺎ ﺗﺮﺗﺐ ﻋﻠﻴﻬـﺎ‬
‫ﻣﻦ ﺇﻋﺎﺩﺓ ﻧﻈﺮ ﰲ ﺍﳌﻬﻨﺔ ﻛﻠﻬﺎ ﻗﺪ ﻛﺎﻥ ﻣﻦ ﺁﺛﺎﺭﻩ ﺣﺪﻭﺙ ﺛﻮﺭﺓ ﻋﻠﻤﻴﺔ ﰲ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻟﺘﺼﺒﺢ "ﻣﻬﻨﺔ‬
‫ﺃﻛﺜﺮ ﺍﺳﺘﻨﺎﺩﺍ ﺇﱃ ﺍﻟﻌﻠﻢ ﰲ ﳑﺎﺭﺳﺘﻬﺎ" … ﻭﻟﻜﻦ ﺩﻋﻮﺗﻪ ﺇﱃ "ﺍﻟﻌﻠﻤﻴﺔ" ﻗﺪ ﺟﺎﺀﺕ ﰲ ﺻﻤﻴﻤﻬﺎ ﺩﻋﻮﺓ ﻣﺴـﺮﻓﺔ‬
‫ﰲ ﺍﻹﻣﺒﲑﻳﻘﻴﺔ ﻭﺍﻹﺟﺮﺍﺋﻴﺔ ‪ Operationalism‬ﻛﻤﺎ ﺃﻭﺿﺢ ﺫﻟﻚ ﻭﻳﻠﻴﺎﻡ ﺟﻮﺭﺩﻭﻥ ﰲ ﺭﺩﻩ ﺍﻟﻘﺎﺳﻲ ﻋﻠﻰ ﻓﻴﺸﺮ‬
‫)‪ … (Gordon,1083‬ﻭﻣﻦ ﻫﺬﺍ ﻧﺘﺒﲔ ﻛﻴﻒ ﺃﻥ ﻗﺎﺩﺓ ﺍﻟﻔﻜﺮ ﰲ ﺍﳌﻬﻨﺔ‪ -‬ﺃﻭ ﺑﻌﻀﻬﻢ ﻋﻠﻰ ﺍﻷﻗﻞ‪ -‬ﻻ ﺯﺍﻟـﻮﺍ‬
‫ﺣﱴ ﺍﻟﻴﻮﻡ ﻳﺪﻋﻮﻥ ﺇﱃ ﳕﻮﺫﺝ ﺍﻟﻌﻠﻢ ﺍﻟﻘﺪﱘ ﺣﱴ ﺑﻌﺪ ﺃﻥ ﺛﺒﺖ ﻋﺪﻡ ﻛﻔﺎﻳﺘﻪ ﰲ ﺩﺭﺍﺳﺔ ﺍﻟﻈـﻮﺍﻫﺮ ﺍﻹﻧﺴـﺎﻧﻴﺔ‬
‫ﺑﺴﻨﻮﺍﺕ ﻃﻮﻳﻠﺔ ﻛﻤﺎ ﺳﻨﺮﻯ ﻓﻴﻤﺎ ﺑﻌﺪ‪.‬‬

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 ‫‪@ xýÈÛa@pbçb£aë@òß‹þa@lbjc@ZïãbrÛa@szj½a‬‬

‫ﺇﻥ ﺃﻱ ﻣﺮﺍﺟﻌﺔ ﻣﺘﺄﻧﻴﺔ ﻟﺘﺎﺭﻳﺦ ﺍﻟﻌﻠﻢ ﻭﺍﳌﻨﻬﺞ ﺍﻟﻌﻠﻤﻲ ﺍﳊﺪﻳﺚ ﻟﺘﻜﺸﻒ ﻟﻨﺎ ﺑﻮﺿﻮﺡ ‪ -‬ﻛﻤﺎ ﺭﺃﻳﻨﺎ ﰲ‬
‫ﺍﻟﻔﺼﻞ ﺍﻟﺴﺎﺑﻖ‪ -‬ﻋﻦ ﺍﻟﺘﺄﺛﲑ ﺍﻟﺸﺪﻳﺪ ﻟﻠﻌﻮﺍﻣﻞ ﺍﻟﺒﻴﺌﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﻴﺔ ﻭﺍﻟﻈﺮﻭﻑ ﺍﻟﺘﺎﺭﳜﻴـﺔ ﺍﳋﺎﺻـﺔ ﰲ ﺗﺸـﻜﻴﻞ‬
‫ﺍﻟﺘﻮﺟﻪ ﺍﻟﻌﺎﻡ ﺍﻟﺴﺎﺋﺪ ﻟﻠﻌﻠﻢ ﺍﻷﻭﺭﰊ ﺍﳊﺪﻳﺚ‪ ،‬ﺫﻟﻚ ﺍﻟﺘﻮﺟﻪ ﺍﳌﺎﺩﻱ ﺍﻟﻮﺿﻌﻲ‪ ،‬ﺍﻟﻘﺎﺋﻢ ﻋﻠﻰ ﺍﳌﺒﺎﻋﺪﺓ ﺑﲔ ﺍﻟﻌﻠـﻢ‬
‫ﻭﺑﲔ ﻛﻞ ﻣﺎ ﳝﺖ ﺑﺼﻠﺔ ﻟﻠﺪﻳﻦ ﺃﻭ ﺍﻟﻮﺣﻲ ﺃﻭ ﺣﱴ ﺍﻟﻘﻴﻢ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﺼﺮ ﻋﻠﻰ ﺃﻥ ﺃﻱ ﳏﺎﻭﻟﺔ ﻟﻠﻤـﺰﺝ ﺑﻴﻨـﻬﻤﺎ‬
‫ﺳﺘﻜﻮﻥ ﺿﺎﺭﺓ ﺑﻜﻠﻴﻬﻤﺎ‪ -‬ﻋﻠﻰ ﺣﺪ ﺍﻟﺘﻌﺒﲑ ﺍﻟﺬﻱ ﺟﺎﺀ ﰲ ﻗﺮﺍﺭ ‪‬ﻠﺲ ﺍﻷﻛﺎﺩﳝﻴﺔ ﺍﻷﻣﺮﻳﻜﻴﺔ ﻟﻠﻌﻠـﻮﻡ ﻋـﺎﻡ‬
‫‪ ،١٩٨١‬ﻭﺍﻟﺬﻱ ﻳﺆﻛﺪ ﻋﻠﻰ "ﺃﻥ ﺍﻟﺪﻳﻦ ﻭﺍﻟﻌﻠﻢ ﳎﺎﻻﻥ ﻟﻠﻔﻜﺮ ﺍﻟﺒﺸﺮﻱ ﻣﻨﻔﺼﻼﻥ ﻋﻦ ﺑﻌﻀﻬﻤﺎ ﲤﺎﻡ ﺍﻻﻧﻔﺼﺎﻝ‬
‫)‪ (Mutually Exclusive‬ﻭﺃﻥ ﺃﻱ ﳏﺎﻭﻟﺔ ﻟﻠﺠﻤﻊ ﺑﻴﻨﻬﻤﺎ ﰲ ﺇﻃﺎﺭ ﻭﺍﺣﺪ ﻳﺘﺮﺗﺐ ﻋﻠﻴﻬﺎ ﺳﻮﺀ ﻓﻬﻢ ﻟﻜﻞ ﻣـﻦ‬
‫ﺍﻟﻨﻈﺮﻳﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﻭﺍﳌﻌﺘﻘﺪﺍﺕ ﺍﻟﺪﻳﻨﻴﺔ" …‪ ،‬ﻭﻫﻮ ﺗﻔﻜﲑ ﺑﻌﻜﺲ ﺍﻟﱰﻋﺔ ﺍﳌﺎﺩﻳﺔ ﺍﻟﱵ ﺻـﺎﺣﺒﺖ ﺩﺭﺍﺳـﺎﺕ‬
‫ﺍﻟﻌﻠﻮﻡ ﺍﻟﻄﺒﻴﻌﻴﺔ ﺑﺴﺒﺐ ﺍﻟﻨﺠﺎﺣﺎﺕ ﺍﻟﱵ ﺣﻘﻘﻬﺎ ﺍﺳﺤﻖ ﻧﻴﻮﺗﻦ ﺍﻟﺬﻱ ﻳﻌﺘﱪ ﺃﺑﺎ ﻟﻠﻨﻈـﺎﻡ ﺍﻟﻘـﺪﱘ ﰲ ﺍﻟﻔﻴﺰﻳـﺎﺀ‬
‫ﺍﳊﺪﻳﺜﺔ‪ -‬ﻋﻠﻰ ﺣﺪ ﺗﻌﺒﲑ ﺃﺟﺮﻭﺱ ﻭﺳﺘﺎﻧﺴﻴﻮ )‪ -(٢٠-١٩:١٩٨٤‬ﻭﺍﻟﺬﻱ ﻗﺎﻡ ﺑﺘﻔﺴﲑ ﺍﻟﻜـﻮﻥ ﺑﺎﻋﺘﺒـﺎﺭﻩ‬
‫"ﻣﺎﺩﺓ" ﺗﻮﺟﺪ ﰲ "ﺍﻟﺰﻣﺎﻥ" ﻭ "ﺍﳌﻜﺎﻥ"‪ ،‬ﻭﺍﻓﺘﺮﺍﺽ ﺃﻥ ﻫﺬﺍ ﺍﻟﺜﺎﻟﻮﺙ ﳝﺜﻞ ﺣﻘﺎﺋﻖ ﻣﻄﻠﻘﺔ ﻭﺛﺎﺑﺘﺔ ﺇﱃ ﺍﻷﺑﺪ‪… ،‬‬
‫"ﻭﻗﺪ ﺣﻘﻖ ﻧﻈﺎﻡ ﻧﻴﻮﺗﻦ ﳒﺎﺣﺎ ﰲ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍ‪‬ﺎﻻﺕ ﻭﻻ ﺳﻴﻤﺎ ﰲ ﳎﺎﻝ ﺍﻟﻔﻴﺰﻳﺎﺀ ﻭﺍﻟﻜﻴﻤﻴﺎﺀ … ﻭﲤﺖ ﺍﻟﻐﻠﺒﺔ‬
‫ﺑﺸﺮﺣﻪ ﻇﻮﺍﻫﺮ ﺍﳊﺮﻛﺔ ﻭﺍﳊﺮﺍﺭﺓ ﻭﺍﻟﻀﻮﺀ ﻭﺍﻟﻜﻬﺮﺑﺎﺀ‪ ،‬ﻭﻃﺒﻴﻌﻲ ﺃﻥ ﻫﺬﺍ ﺍﻟﻨﺠﺎﺡ ﻭﻟﺪ ﰲ ﺍﻟﻨﻔـﻮﺱ ﺭﻏﺒـﺔ ﰲ‬
‫ﺗﻮﺳﻴﻊ ﻧﻄﺎﻕ ﻫﺬﺍ ﺍﻷﺳﻠﻮﺏ ﰲ )ﺍﻟﺘﻔﺴﲑ( ﲝﻴﺚ ﻳﺸﻤﻞ ﲨﻴﻊ ﺣﻘﻮﻝ ﺍﳌﻌﺮﻓﺔ ﲟﺎ ﻓﻴﻬﺎ ﻋﻠﻮﻡ ﺍﻷﺣﻴﺎﺀ ﻭﺍﻟﻨﻔﺲ‬
‫ﻭﺍﻟﺘﺎﺭﻳﺦ ﻭﺍﻻﻗﺘﺼﺎﺩ‪ ،‬ﻭﻗﺪ ﺃﺳﻔﺮﺕ ﺇﻣﻜﺎﻧﻴﺔ ﺍﻟﻜﺸﻒ ﻋﻦ ﺃﺳﺮﺍﺭ ﺟﺰﺀ ﻛﺒﲑ ﻣﻦ ﺍﻟﻌﺎﱂ ﺍﻟﻄﺒﻴﻌـﻲ ﺑـﺎﻓﺘﺮﺍﺽ‬
‫ﻭﺟﻮﺩ ﺍﳌﺎﺩﺓ ﻭﺣﺪﻫﺎ ﻋﻦ ﺩﻓﻊ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﺗﺪﺭﳚﻴﺎ ﺇﱃ ﺍﻋﺘﺒﺎﺭ ﺍﳌﺎﺩﻳﺔ ﺟﺰﺀﺍ ﻣﻦ ﺍﻷﺳﻠﻮﺏ ﺍﻟﻌﻠﻤﻲ ﺫﺍﺗـﻪ ‪..‬‬
‫ﻭﻟﻌﻞ ﰲ ﻭﺳﻌﻨﺎ ﺃﻥ ﻧﻄﻠﻖ ﻋﻠﻰ ﻫﺬﺍ ﺍﺳﻢ ﺍﳌﺎﺩﻳﺔ ﺍﳌﻨﻬﺠﻴﺔ" …‪ ،‬ﻭﻳﺸﲑ ﺁﺧﺮﻭﻥ ﺇﱃ ﺃﻥ "ﻧﻈﺮﺓ ﻧﻴﻮﺗﻦ ﻭﺍﻟﻌﻠـﻢ‬
‫ﺍﻟﺬﻱ ﺑ‪‬ﲎ ﻋﻠﻴﻬﺎ ﻛﺎﻧﺖ ﺗﺘﺒﲎ ﳕﻮﺫﺝ ﺍﻵﻟﺔ ﺍﳌﻴﻜﺎﻧﻴﻜﻴﺔ ‪ Machine Model‬ﻟﺘﺼﻮﻳﺮ ﺍﻟﻜﻴﻔﻴﺔ ﺍﻟﱵ ﻳﺘﻢ ‪‬ﺎ ﺗﻨﻈﻴﻢ‬
‫ﻛﻞ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﻄﺒﻴﻌﻴﺔ )!( ﻭﻳﺒﺪﻭ ﺃﻥ ﺍﻟﻜﺜﲑﻳﻦ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻟﻨﻔﺲ ﻭﺭﺟﺎﻝ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻟﻴﺴﻮﺍ ﻭﺍﻋـﲔ‬
‫ﺑﺎﻟﺪﺭﺟﺔ ﺍﻟﱵ ﺗﻮﺟﻪ ﺃﻋﻤﺎﳍﻢ ‪‬ﺎ ﺗﻠﻚ ﺍﳌﺴﻠﻤﺎﺕ ﺍﳌﺴﺘﻌﺎﺭﺓ ﻣﻦ ﺫﻟﻚ ﺍﻟﺘﻮﺟﻪ "ﺍﻟﻜﻼﺳﻴﻜﻲ" ﻟﻠﻌﻠﻢ ﺍﻟﺬﻱ ﲤﺖ‬
‫ﺻﻴﺎﻏﺘﻪ ﰲ ﺍﻟﻘﺮﻧﲔ ﺍﻟﺴﺎﺑﻊ ﻋﺸﺮ ﻭﺍﻟﺜﺎﻣﻦ ﻋﺸﺮ )‪.(Ford,1984:464‬‬
‫ﻭﻗﺪ ﺃﺩﻯ ﻫﺬﺍ ﺍﻟﻨﺠﺎﺡ ﺍﻟﺬﻱ ﺣﻘﻘﻪ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻄﺒﻴﻌﻴﺔ ﺍﻟﻜﻼﺳﻴﻜﻴﺔ ﻛﻤﺎ ﺫﻛﺮﻧﺎ ﺇﱃ ﺷـﻌﻮﺭ ﺭﺟـﺎﻝ‬
‫ﺻﻠﹸﺢ ﺑﻪ ﺃﻭﻟﻪ‪ ،‬ﺃﻱ ﺑﺎﻟﺘﺸﺪﺩ‬
‫ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺑﺄﻥ ﺻﻼﺡ ﺃﻣﺮ ﺍﻟﻨﻈﺮ ﰲ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻟﻦ ﻳﻜﻮﻥ ﺇﻻ ﲟﺎ ‪‬‬
‫ﰲ ﺗﻄﺒﻴﻖ ﺍﳌﻨﺎﻫﺞ ﺍﻟﱵ ﳒﺤﺖ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻄﺒﻴﻌﻴﺔ‪ … ،‬ﺣﱴ ﻭﺟﺪﻧﺎ ﺟﻮﻥ ﺳﺘﻴﻮﺍﺭﺕ ﻣﻴـﻞ ﻳﻘـﻮﻝ ﺣـﻮﻝ‬
‫ﻣﻨﺘﺼﻒ ﺍﻟﻘﺮﻥ ﺍﻟﺘﺎﺳﻊ ﻋﺸﺮ ﺍﳌﻴﻼﺩﻱ … "ﺇﻥ ﺍﳊﺎﻟﺔ ﺍﳌﺘﺨﻠﻔﺔ ﻟﻠﻌﻠﻮﻡ ﺍﻷﺧﻼﻗﻴﺔ )ﺍﻹﻧﺴﺎﻧﻴﺔ( ﳝﻜﻦ ﻋﻼﺟﻬـﺎ‬
‫ﺑﺘﻄﺒﻴﻖ ﻣﻨﺎﻫﺞ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻄﺒﻴﻌﻴﺔ ﻋﻠﻴﻬﺎ ﻣﻊ ﺗﻮﺳﻴﻊ ﻧﻄﺎﻗﻬﺎ ﻭﺗﻌﻤﻴﻤﻬﺎ"‪ ،‬ﻭﻳﻘﻮﻝ ﺑﻮﻟﻜﻨﺠﻬﻮﺭﻥ‪ -‬ﺍﻟـﺬﻱ ﻧﻘـﻞ‬

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‫ﻛﻼﻡ ﻣﻴﻞ )‪ (Polkinghome,1984:416‬ﺃﻥ ﻫﺬﻩ ﺍﻟﻨﺼﻴﺤﺔ ﻇﻠﺖ ﻣﻘﺒﻮﻟﺔ ﻃﻮﺍﻝ ﻣﺎ ﻳﺰﻳﺪ ﻋﻦ ﻣﺎﺋﺔ ﻋﺎﻡ ﺣﱴ‬
‫ﺑﺪﺃﺕ ﺍﻷﺻﻮﺍﺕ ﺍﳌﻄﺎﻟﺒﺔ ﺑﻜﺴﺮ ﻫﺬﺍ ﺍﻟﻘﺎﻟﺐ ﺍﳌﻘﻴﺪ ﻟﻠﺤﺮﻛﺔ ﺗﻜﺴﺐ ﻗﻮﺓ ﻭﻇﻬﻮﺭﺍ ﺑﻌﺪ ﺷﻌﻮﺭ ﺍﻟﻌﺪﻳﺪﻳﻦ ﻣﻦ‬
‫ﺍﻟﺒﺎﺣﺜﲔ ﲞﻴﺒﺔ ﺍﻟﺮﺟﺎﺀ ﰲ ﻧﺘﺎﺋﺞ ﺍﻟﺒﺤﻮﺙ ﺍﳌﺒﻨﻴﺔ ﻋﻠﻰ ﺍﻟﺘﻮﺟﻬﺎﺕ ﺍﻟﱵ ﻭﺻﻠﺖ ﺇﻟﻴﻨﺎ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻄﺒﻴﻌﻴﺔ‪.‬‬
‫ﻭﻟﻘﺪ ﺗﺒﲎ ﺍﳌﺘﺨﺼﺼﻮﻥ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻫﺬﺍ ﺍﻟﻨﻤﻮﺫﺝ ﺍﳌﺴﺘﻤﺪ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻄﺒﻴﻌﻴـﺔ ﺑﻘﻀـﻪ‬
‫ﻭﻗﻀﻴﻀﻪ ﺩﻭﻥ ﻣﺮﺍﻋﺎﺓ ﻻﺧﺘﻼﻑ ﻃﺒﻴﻌﺔ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻋﻦ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﻄﺒﻴﻌﻴﺔ‪ ،‬ﻓﺠﺎﺀﺕ ﻧﻈﺮﻳﺎﺕ ﺍﻟﻌﻠﻮﻡ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻣﻐﺮﻗﺔ ﰲ ﺍﳌﺎﺩﻳﺔ ﻭﻣﻌﺎﺩﻳﺔ ﻟﻠﺪﻳﻦ ﺃﻳﻀﺎ‪" ،‬ﻓﺰﻋﻤﺖ ﺃﻥ ﻣﻦ ﺍﳌﻤﻜﻦ ﺗﻔﺴﲑ ﻭﻇﺎﺋﻒ ﺍﳌﺦ ﻭﺍﻟﺴـﻠﻮﻙ‬
‫ﺍﻟﺒﺸﺮﻱ ﰲ ﺿﻮﺀ ﺍﻟﻌﻤﻠﻴﺎﺕ ﺍﻟﻄﺒﻴﻌﻴﺔ‪ /‬ﺍﻟﻜﻴﻤﻴﺎﺋﻴﺔ ﻭ ﺍﻟﻔﺴﻴﻮﻟﻮﺟﻴﺔ ﻭﺣﺪﻫﺎ‪ ،‬ﺩﻭﻥ ﺃﺩﱏ ﺇﺷـﺎﺭﺓ ﺇﱃ ﺍﻟـﻮﻋﻲ‬
‫ﺍﻹﻧﺴﺎﱐ‪ ..‬ﺃﻭ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺬﺍﺗﻴﺔ‪ ،‬ﻭﻛﺎﻥ ﻳﻨﻈﺮ ﳍﺬﻩ ﺍﳌﺒﺎﺩﺉ ﻋﻠﻰ ﺃ‪‬ﺎ ﻻ ﻳﺄﺗﻴﻬﺎ ﺍﻟﺒﺎﻃﻞ ﻣﻦ ﺑﲔ ﻳﺪﻳﻬﺎ ﻭﻻ ﻣـﻦ‬
‫ﺧﻠﻔﻬﺎ ﺣﱴ ﰎ ﺍﻛﺘﺸﺎﻑ ﺧﻄﺌﻬﺎ ﺍﳌﻨﻄﻘﻲ ﻭﻧﻘﺼﻬﺎ )ﺃﺧﲑﺍ( )‪."(Sperry:1988:608-9‬‬
‫ﻭﻳﻀﻴﻒ ﺭﻭﺟﺮ ﺳﺒﲑﻱ ‪ Sperry‬ﰲ ﺫﻟﻚ ﺍﳌﻘﺎﻝ ﺍﳍﺎﻡ ﲟﺠﻠﺔ ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﺍﻷﻣﺮﻳﻜﻴﺔ ﺇﱃ ﻣـﺎ ﺳـﺒﻖ‬
‫ﻗﻮﻟﻪ‪" :‬ﻟﻌﻠﻪ ﻣﻦ ﺍﻹﻧﺼﺎﻑ ﺃﻥ ﻧﻘﻮﻝ ﺃﻥ… ﺍﻟﻌﻠﻢ ﻭﺍﻟﺪﻳﻦ ﻗﺪ ﻭﻗﻒ ﻛﻞ ﻣﻨﻬﻤﺎ ﺃﻣﺎﻡ ﺍﻵﺧﺮ ﻭﻗﻔﺔ ﺍﻟﻌﺪﻭ ﺍﻷﻟﺪ‬
‫)ﺣﱴ ﻇﻬﺮﺕ ﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﻌﻘﻠﻴﺔ ﺍﳌﻌﺮﻓﻴﺔ ﰲ ﺍﻟﺴﺒﻌﻴﻨﺎﺕ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺬﻱ ﻧﺒﻴﻨﻪ ﻓﻴﻤﺎ ﺑﻌﺪ( … ﻓﻄﻮﺍﻝ ﺍﳊﻘﺒـﺔ‬
‫ﺍﻟﺴﻠﻮﻛﻴﺔ‪ -‬ﺍﳌﺎﺩﻳﺔ ﺍﲣﺬ ﺍﻟﻌﻠﻢ ﻣﻮﻗﻔﺎ ﻳﻘﻮﻡ ﻋﻠﻰ ﺍﻟﺘﺤﺮﺭ ﻣﻦ ﺍﻟﻘﻴﻢ ﻭﻋﻠﻰ ﺍﻟﻨﻈﺮ ﻟﻠﻜﻮﻥ ﻋﻠﻰ ﺃﻥ ﻣﺎ ﳛﺮﻛﻪ ﺇﳕﺎ‬
‫ﻫﻲ ﻋﻮﺍﻣﻞ ﻃﺒﻴﻌﻴﺔ ﲣﻠﻮ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﻣﻦ ﺃﻱ ﲰﺎﺕ ﺑﺸﺮﻳﺔ ﺫﺍﺗﻴﺔ ﻣﻦ ﺍﻟﻨﻮﻉ ﺍﻟﺬﻱ ﻳﺘﻌﺎﻣﻞ ﻣﻌﻪ ﺍﻟﺪﻳﻦ‪ ،‬ﻓﻜـﺎﻥ‬
‫ﺍﻟﻌﻠﻢ ﻳﻔﺘﺮﺽ ﺃﻥ ﺍﻟﻘﻴﻢ ﺍﻷﺧﻼﻗﻴﺔ‪ ،‬ﻭﺍﻟﺮﻭﺡ‪ ،‬ﻭﺍﻷﻫﺪﺍﻑ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﻭﺍﻟﻜﺮﺍﻣﺔ‪ ،‬ﻭﺣﺮﻳﺔ ﺍﻻﺧﺘﻴﺎﺭ‪ -‬ﺇﻥ ﻛﺎﻥ ﳍﺎ‬
‫ﺃﻱ ﻭﺟﻮﺩ ﺃﺻﻼ‪ -‬ﻻ ﲣﺮﺝ ﻋﻦ ﻛﻮ‪‬ﺎ ﳎﺮﺩ ﻇﻮﺍﻫﺮ ﺳﻄﺤﻴﺔ ﻻ ﺃﺛﺮ ﳍﺎ‪ ،‬ﺃﻭ ﻋﻦ ﻛﻮ‪‬ﺎ ﺻﻔﺎﺕ ﻏﲑ ﻓﻌﺎﻟﺔ ﺃﻭ‬
‫ﻣﺆﺛﺮﺓ ﻋﻠﻰ ﺍﻟﻨﺸﺎﻁ ﺍﻟﻔﻴﺰﻳﻘﻲ ﻟﻠﻤﺦ‪ ،‬ﻭﺃﻥ ﺍﻷﻓﻀﻞ ﲡﺎﻫﻠﻬﺎ ﻋﻨﺪﻣﺎ ﻧﻘﺪﻡ ﺗﻔﺴﲑﺍﺗﻨﺎ ﺍﻟﻌﻠﻤﻴﺔ ﻟﻠﻈﻮﺍﻫﺮ‪ ،‬ﻷ‪‬ﺎ ﰲ‬
‫ﺯﻋﻤﻬﻢ ﻻ ﺗﺆﺛﺮ ﻋﻠﻲ ﺃﻱ ﻭﺟﻪ ﻛﺎﻥ ﻋﻠﻲ ﳎﺮﻳﺎﺕ ﺍﻷﺣﺪﺍﺙ ﰲ ﺍﻟﻌﺎﱂ ﺍﻟﻮﺍﻗﻌﻲ ﺳﻮﺍﺀ ﰲ ﺍﳌﺦ ﺃﻭ ﰲ ﺍﻟﻜـﻮﻥ‬
‫ﻋﻤﻮﻣﺎ"‪.‬‬
‫ﻭﻋﻠﻰ ﺍﻟﻌﻜﺲ ﻣﻦ ﺫﻟﻚ ﻓﺈﻥ ﺍﻟﻜﺜﲑﻳﻦ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻗﺪ ﺃﺻﺒﺤﻮﺍ ﻳﻌﺘﺮﻓﻮﻥ ﺑﺎﻻﺧﺘﻼﻓﺎﺕ ﺍﻟﻮﺍﺿـﺤﺔ‬
‫ﺑﲔ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﻄﺒﻴﻌﻴﺔ ﻭﺍﻟﻈﻮﺍﻫﺮ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻛﻤﻮﺿﻮﻋﺎﺕ ﻟﻠﺪﺭﺍﺳﺔ‪ ،‬ﻭﻛﺬﺍ ﺑﲔ ﻣﻨﺎﻫﺞ ﺍﻟﻌﻠـﻮﻡ ﺍﻟﻄﺒﻴﻌﻴـﺔ‬
‫ﻭﻣﻨﺎﻫﺞ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻋﻠﻰ ﺃﺳﺎﺱ ﺃﻥ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻄﺒﻴﻌﻴﺔ ﻋﻠﻮﻡ ﻧﻮﻣﻮﻃﻴﻘﻴـﺔ ‪ Nomothetic‬ﺃﻱ ﻋﻠـﻮﻡ‬
‫ﺗﺴﻌﻰ ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﻗﻮﺍﻧﲔ "ﻋﺎﻣﺔ" ﺣﻮﻝ ﻇﻮﺍﻫﺮ ﻫﻲ ﺑﻄﺒﻴﻌﺘﻬﺎ ﻣﺘﻜﺮﺭﺓ ﻭﻣﻀﻄﺮﺩﺓ ﻭﳝﻜـﻦ ﺍﻟﺘﻨﺒـﺆ ‪‬ـﺎ‬
‫ﻛﺎﻟﻔﻴﺰﻳﺎﺀ ﻭﺍﻟﻜﻴﻤﻴﺎﺀ‪ ،‬ﻭﺑﲔ ﻋﻠﻮﻡ ﺇﻳﺪﻳﻮﺟﺮﺍﻓﻴﺔ ‪ Ideogaphic‬ﺗﺴـﻌﻰ ﻹﺩﺭﺍﻙ ﺍﳋﺼـﺎﺋﺺ‪" :‬ﺍﻟﻔﺮﺩﻳـﺔ"‬
‫ﳌﻮﺿﻮﻋﺎ‪‬ﺎ ﻣﺜﻞ ﻋﻠﻢ ﺍﻟﺘﺎﺭﻳﺦ‪ ،‬ﻭﻳﺮﻯ ﻫﺆﻻﺀ ﺍﻟﻌﻠﻤﺎﺀ ﺃﻥ ﻣﻦ ﺍﳋﻄﺄ ﺗﻄﺒﻴﻖ ﺍﳌﻨﺎﻫﺞ ﺍﻟﱵ ﺛﺒﺖ ﳒﺎﺣﻬﺎ ﰲ ﺍﻟﻨﻮﻉ‬
‫ﺍﻷﻭﻝ ﻣﻦ ﺍﻟﻌﻠﻮﻡ )ﺍﻟﻌﻠﻮﻡ ﺍﻟﻄﺒﻴﻌﻴﺔ( ﻋﻠﻰ ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﱐ ﻣﻦ ﺍﻟﻌﻠﻮﻡ )ﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ(‪ ،‬ﻷﻥ ﻫﺬﺍ ﻛﻤﺎ ﻳـﺮﻭﻥ‬
‫"ﺳﻮﻑ ﻳﺆﺩﻱ ﺇﱃ ﺧﻠﻂ ﻛﺒﲑ‪ ،‬ﺑﻞ ﻫﻮ ﺍﻟﺴﺒﺐ ﰲ ﲣﻠﻒ ﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ" … ﺫﻟﻚ ﺃﻥ ﺍﻟﺘﻌﻤﻴﻢ ﻳﻌﺘﻤﺪ ﻋﻠﻰ‬
‫ﺍﻃﺮﺍﺩ ﺍﻟﻄﺒﻴﻌﺔ ﺑﻴﻨﻤﺎ ﺇﺫﺍ ﰎ ﺻﻴﺎﻏﺔ ﻗﻮﺍﻧﲔ ﺇﻧﺴﺎﻧﻴﺔ ﻓﺴﻮﻑ ﲣﺘﻠﻒ ﺑﺎﺧﺘﻼﻑ ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ … ﺣﻘـﺎ ﻗـﺪ‬

‫‪-٦٣-‬‬
‫ﺗﻮﺟﺪ ﺃﻭﺟﻪ ﻟﻠﺘﺸﺎﺑﻪ ﺑﲔ ﻋﺎﺩﺍﺕ ﻭﺗﻘﺎﻟﻴﺪ ﺍﻟﺒﺸﺮ‪ ،‬ﻭﻗﺪ ﻳﺘﺸﺎ‪‬ﻮﻥ ﰲ ﺍﻟﺸﻜﻞ ﻭﺍﻟﺴﻤﺎﺕ ﺍﻟﻨﻔﺴـﻴﺔ … ﺇﻻ ﺃﻥ‬
‫ﻭﺟﻮﺩ ﻫﺬﻩ ﺍﻟﺘﺸﺎ‪‬ﺎﺕ ﻭﺣﺪﻫﺎ ﻏﲑ ﻛﺎﻑ ﻹﻣﻜﺎﻧﻴﺔ ﺇﻗﺎﻣﺔ ﻗﻮﺍﻧﲔ ﰲ ﳎﺎﻝ ﺍﻟﺸﺌﻮﻥ ﺍﻹﻧﺴﺎﻧﻴﺔ" )ﺃﻧﻮﺭ‪-١٢١ :‬‬
‫‪.(١٢٣‬‬
‫ﻭﺍﳌﺘﺘﺒﻊ ﳌﻨﺎﻗﺸﺔ ﺍﻟﺴﺎﺑﻘﺔ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻜﺘﺸﻒ ﺑﻮﺿﻮﺡ ﺍﻟﺼﻠﺔ ﺍﻟﻮﺛﻴﻘﺔ ﺑﲔ ﺍﻷﺯﻣﺔ ﺍﻟﱵ ﺗﻌﺎﻧﻴﻬﺎ ﺍﻟﻌﻠﻮﻡ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻣﻨﺬ ﺑﺪﺍﻳﺘﻬﺎ ﺍﳊﺪﻳﺜﺔ ﺣﱴ ﺍﻟﻴﻮﻡ ﻣﻦ ﺟﺎﻧﺐ‪ ،‬ﻭﺑﲔ ﺑﻌﺾ ﲰﺎﺕ ﻭﺧﺼـﺎﺋﺺ ﺍﻟﺘﻮﺟـﻪ ﺍﻟﻌﻠﻤـﻲ‬
‫ﺐ ‪‬ﺎ ﺗ‪‬ـﺒ‪‬ﲎ ﺍﻟﻌﻠـﻮﻡ‬ ‫ﺴ ‪‬‬
‫ﺍﻟﺘﻘﻠﻴﺪﻱ "ﺍﻟﺴﺎﺋﺪ" ﻣﻦ ﺟﺎﻧﺐ ﺁﺧﺮ‪ ،‬ﻭﺳﻨﺤﺎﻭﻝ ﻓﻴﻤﺎ ﻳﻠﻲ ﺃﻥ ﻧﺒﲔ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﱵ ﺗ ‪‬‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻟﺬﻟﻚ ﺍﻟﺘﻮﺟﻪ "ﺍﻟﻘﺪﱘ" ﰲ ﺣﺪﻭﺙ ﺍﻷﺯﻣﺔ ﺍﳊﺎﺿﺮﺓ ﺍﻟﱵ ﺗﻌﺎﱐ ﻣﻨﻬﺎ ﺗﻠﻚ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻴـﻮﻡ‪ ،‬ﺑـﻞ‬
‫ﻭﺗﻌﺎﱏ ﻣﻨﻬﺎ ﻣﻬﻦ ﺍﳌﺴﺎﻋﺪﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺑﺎﻟﺘﺒﻌﻴﺔ‪ ،‬ﻭﺳﻨﻘﺼﺮ ﻣﻨﺎﻗﺸﺘﻨﺎ ﳍﺬﺍ ﺍﳌﻮﺿﻮﻉ ﻋﻠﻰ ﺃﺧﻄﺮ ﻗﻀﻴﺘﲔ ﻛـﺎﻥ‬
‫ﳍﻤﺎ ﺃﻛﱪ ﺍﻷﺛﺮ ﰲ ﺣﺪﻭﺙ ﺗﻠﻚ ﺍﻷﺯﻣﺔ ﻭﳘﺎ ‪:‬‬
‫‪ - ١‬ﺇﳘﺎﻝ ﺗﻠﻚ ﺍﻟﻌﻠﻮﻡ ﻭﺍﳌﻬﻦ ﻟﻠﻌﻮﺍﻣﻞ ﺍﻟﺮﻭﺣﻴﺔ ﻭﺍﻟﺪﻳﻨﻴﺔ ﻭﺇﻧﻜﺎﺭ ﺩﻭﺭﻫﺎ ﻛﻤﺴﺒﺒﺎﺕ ﻭﻋﻮﺍﻣـﻞ ﻓﺎﻋﻠـﺔ ﰲ‬
‫ﺇﺣﺪﺍﺙ ﺍﻟﺴﻠﻮﻙ ﺍﻹﻧﺴﺎﱐ‪.‬‬
‫‪ - ٢‬ﺩﻋﻮﻯ ﺍﳌﻮﺿﻮﻋﻴﺔ‪ ،‬ﻭﺍﻟﺰﻋﻢ ﺑﺄﻥ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻜﻮﻥ ﻣﺘﺤﺮﺭﺓ ﻣـﻦ ﺍﻟﻘـﻴﻢ ‪Value-‬‬
‫‪.Free‬‬
‫ﻭﻟﻌﻞ ﺍﻟﻘﺎﺭﺉ ﻳﻼﺣﻆ ﺍﻟﺘﺮﺍﺑﻂ ﺍﻟﻮﺍﺿﺢ ﺑﲔ ﻫﺬﻳﻦ ﺍﻟﺒﻌﺪﻳﻦ‪ ،‬ﻭﺍﳌﺘﺮﺗﺐ ﺑﻄﺒﻴﻌﺔ ﺍﳊﺎﻝ ﻋﻠﻰ ﺍﻧﻄﻼﻗﻬﻤﺎ‬
‫ﻣﻦ ﻧﻔﺲ ﺍﻟﺘﻮﺟﻪ ﺍﻟﻮﺍﺣﺪ ﺃﻻ ﻭﻫﻮ ﳕﻮﺫﺝ ﺍﻟﻌﻠﻢ "ﺍﻟﻘﺪﱘ" ﻋﻠﻰ ﺣﺪ ﺗﻌﺒﲑ ﺃﺟﺮﻭﺱ ﻭﺳﺘﺎﻧﺴﻴﻮ‪ ،‬ﻏﲑ ﺃﻥ ﻗﻀـﻴﺔ‬
‫ﺍﺳﺘﺒﻌﺎﺩ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺮﻭﺣﻴﺔ ﻭﺍﻟﺪﻳﻨﻴﺔ ﺇﳕﺎ ﺗﺘﺼﻞ ﺃﻛﺜﺮ ﻣﺎ ﺗﺘﺼﻞ ﺑﺎﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻨﻔﺴﻴﺔ ﺍﻟﱵ ﺗﻨﻈـﺮ ﰲ ﺍﻟﻄﺒﻴﻌـﺔ‬
‫ﺍﻟﺒﺸﺮﻳﺔ ﻭﻣﻜﻮﻧﺎﺕ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﺃﻣﺎ ﻗﻀﻴﺔ ﺍﻟﻌﻠﻢ ﺍﳌﺘﺤﺮﺭ‪ -‬ﻣﻦ ﺍﻟﻘﻴﻢ ﻓﺘﺘﺼﻞ ﺃﻛﺜـﺮ ﻣـﺎ ﺗﺘﺼـﻞ‬
‫ﺑﺎﻟﻌﻼﻗﺎﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﺒﻨﺎﺀ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻭﺍﻟﱵ ﻳﺘﻌﺮﺽ ﳍﺎ ﻋﻠﻢ ﺍﻻﺟﺘﻤﺎﻉ ﺃﺳﺎﺳﺎ‪ ،‬ﻭﺍﻟﻘﻀـﻴﺘﺎﻥ ﻛﺎﻣﻨﺘـﺎﻥ‬
‫ﻭﺭﺍﺀ ﺍﻟﺘﺸﻮﻳﻪ ﻭﺍﻟﺘﺸﻮﻳﺶ ﺍﻟﺬﻱ ﺗﻌﺎﱐ ﻣﻨﻪ ﻣﻬﻦ ﺍﳌﺴﺎﻋﺪﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﻟﱵ ﺗﻌﺘﻤﺪ ﻋﻠﻰ ﻋﻠﻮﻡ ﺍﻟﻨﻔﺲ ﻭﺍﻻﺟﺘﻤﺎﻉ‬
‫ﺑﺪﺭﺟﺎﺕ ﻣﺘﻔﺎﻭﺗﺔ ﰲ ﺍﺳﺘﻠﻬﺎﻡ ﻗﻮﺍﻋﺪﻫﺎ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺇﺿﺎﻓﺔ ﺇﱃ ﺍﳌﻌﺎﺭﻑ ﺍﻟﱵ ﺗﺒﻠﻮﺭﻫﺎ ﻟﻨﻔﺴـﻬﺎ ﻣـﻦ ﺧـﻼﻝ‬
‫ﺍﻟﺒﺤﻮﺙ ﻭﺍﳌﻤﺎﺭﺳﺔ‪ .‬ﻭﻟﻜﻨﻬﺎ ﺗﻈﻞ ﻣﻊ ﺫﻟﻚ ﺳﺎﺋﺮﺓ ﰲ ﺭﻛﺎﺏ ﺍﻟﺘﻮﺟﻪ ﺍﻟﻌﻠﻤﻲ ﺍﻟﺴﺎﺋﺪ‪.‬‬

‫ﺃﻭ ﹰﻻ ‪ :‬ﻗﻀﻴﺔ ﺍﺳﺘﺒﻌﺎﺩ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺮﻭﺣﻴﺔ‬

‫ﻟﻮ ﺃﻧﻨﺎ ﺗﺴﺎﺀﻟﻨﺎ ﻋﻦ ﻛﻨﻪ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﺃﺩﺕ ﺇﱃ ﺗﻠﻚ ﺍﳊﺎﻟﺔ ﺍﻟﱵ ﺗﻌﺎﱐ ﻣﻨﻬﺎ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺇﱃ‬
‫ﺍﻟﻴﻮﻡ‪ -‬ﻭﺍﻟﱵ ﺗﺘﻤﺜﻞ ﺃﺳﺎﺳﺎ ﰲ ﺫﻟﻚ ﺍﻟﻘﺼﻮﺭ ﺍﳌﺰﻣﻦ ﰲ ﻓﻬﻢ ﺍﻹﻧﺴﺎﻥ ﻭﺗﻔﺴﲑ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻻﺟﺘﻤﺎﻋﻴـﺔ‪ -‬ﻓـﺈﻥ‬
‫ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﺒﺎﺣﺜﲔ ﺳﻴﺴﺎﺭﻋﻮﻥ ﺑﺘﻘﺪﱘ ﻃﺎﺋﻔﺔ ﻛﺒﲑﺓ ﻣﻦ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﲣﺘﻠﻒ ﲝﺴﺐ ﺍﻟﺘﻮﺟﻪ ﺍﻟﻨﻈﺮﻱ ﻟﻜـﻞ‬
‫ﻣﻨﻬﻢ‪ ،‬ﻓﻔﻲ ﻛﻞ ﻋﻠﻢ ﻣﻦ ﺗﻠﻚ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ "ﻣﺪﺍﺭﺱ" ﻋﻠﻤﻴﺔ ﻣﺘﻌﺪﺩﺓ‪ ،‬ﺗﺘﺒﲎ ﻧﻈﺮﻳﺎﺕ ﻣﺘﺒﺎﻳﻨﺔ ﺗﺘﻨـﺎﻓﺲ‬

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‫ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ ﰲ ﺗﻘﺪﱘ ﺍﻟﺘﻔﺴﲑﺍﺕ ﺍﻟﱵ ﺗﻌﺘﺮﻑ ‪‬ﺎ ﻟﻠﻈﻮﺍﻫﺮ ﺍﻟﱵ ﲣﺼﺺ ﺫﻟﻚ ﺍﻟﻌﻠﻢ ﰲ ﺩﺭﺍﺳﺘﻬﺎ‪ ،‬ﻭﻣﻦ ﺍﻟﻄﺒﻴﻌﻲ‬
‫ﺃﻥ ﻳﻌﺰﻭ ﺍﳌﻨﺘﻤﻮﻥ ﺇﱃ ﻛﻞ ﻣﻦ ﺗﻠﻚ ﺍﳌﺪﺍﺭﺱ ﺫﻟﻚ ﺍﻻﺿﻄﺮﺍﺏ ﻭﺍﻟﻘﺼﻮﺭ ﺍﻟﻨﻈﺮﻱ ﺇﱃ ﺃﻥ "ﻏﲑﻫـﻢ" ﻣـﻦ‬
‫ﺍﻟﺒﺎﺣﺜﲔ ﰲ ﺫﻟﻚ ﺍﻟﺘﺨﺼﺺ ﻳﻨﻄﻠﻘﻮﻥ ﻣﻦ ﺍﻟﻨﻈﺮﻳﺎﺕ ﺍﳌﻨﺎﻓﺴﺔ )ﺍﳋﺎﻃﺌﺔ( ﺍﻷﺧﺮﻯ ‪!..‬‬
‫ﻏﲑ ﺃﻥ ﺃﻣﺜﺎﻝ ﺗﻠﻚ ﺍﻟﺘﻔﺴﲑﺍﺕ ﻻ ﺗﺒﺪﻭ ﻛﻤﺎ ﺭﺃﻳﻨﺎ ﻛﺎﻓﻴﺔ‪ ،‬ﻷﻥ ﺍﳌﻨﺘﻤﲔ ﺇﱃ ﻛﻞ ﻣﻦ ﺗﻠﻚ ﺍﻟﺘﻮﺟﻬﺎﺕ‬
‫ﺍﻟﻨﻈﺮﻳﺔ ﻻ ﺑﺪ ﻭﺃ‪‬ﻢ ﻗﺪ ﺷﺎﺭﻛﻮﺍ ﺑﺴﻬﻢ ﻭﺍﻓﺮ ﰲ ﲝﻮﺙ ﺫﻟﻚ ﺍﻟﻌﻠﻢ ﺑﺄﻧﻔﺴﻬﻢ ﺃﻳﻀـﺎ‪ ،‬ﻣﺴـﺘﺨﺪﻣﲔ ﺃﻃـﺮﺍ‬
‫ﺗﺼﻮﺭﻳﺔ ﻣﺴﺘﻤﺪﺓ ﻣﻦ ﺗﻮﺟﻬﻬﻢ ﺍﻟﻨﻈﺮﻱ ﰲ ﺗﻠﻚ ﺍﻟﺒﺤﻮﺙ ﺩﻭﻥ ﺃﻥ ﻳﺆﺩﻯ ﺫﻟﻚ ﺇﱃ ﻓﺘﺢ ﺟﺪﻳـﺪ ﰲ ﻓﻬـﻢ‬
‫ﻭﺗﻔﺴﲑ ﺍﻟﻈﻮﺍﻫﺮ ﰲ ﻧﻄﺎﻕ ﺫﻟﻚ ﺍﻟﻌﻠﻢ‪ .‬ﻭﻫﺬﺍ ﻳﺴﻮﻍ ﻟﻨﺎ ﺃﻥ ﻧﻘﺼﺮ ﺍﻫﺘﻤﺎﻣﻨﺎ ﻫﻨﺎ ﻋﻠﻰ ﺍﻟﺘﱪﻳﺮﺍﺕ ﺫﺍﺕ ﺍﻟﻄﺒﻴﻌﺔ‬
‫"ﺍﻟﻌﺎﻣﺔ" ﺍﻟﱵ ﺗﺴﺎﻕ ﻋﺎﺩﺓ ﻋﻨﺪﻣﺎ ﻳﺜﺎﺭ ﻣﻮﺿﻮﻉ ﺍﻟﻘﺼﻮﺭ ﺍﻟﻨﻈـﺮﻱ ﻭﺍﻟﺘﻀـﺎﺭﺏ ﺑـﲔ ﻧﻈﺮﻳـﺎﺕ ﺍﻟﻌﻠـﻮﻡ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﺑﺪﻻ ﻣﻦ ﺃﻥ ﻧﺮﻛﺰ ﻋﻠﻰ ﻣﺎ ﻳﺴﻮﻗﻪ ﺃﻧﺼﺎﺭ ﺃﻱ ﻣﺪﺭﺳﺔ ﺿﺪ ﺃﻧﺼﺎﺭ ﺍﳌﺪﺭﺳﺔ ﺍﻷﺧﺮﻯ‪ ،‬ﻭﳝﻜـﻦ‬
‫ﺗﻠﺨﻴﺺ ﺗﻠﻚ ﺍﻟﺘﱪﻳﺮﺍﺕ ﺍﻟﻌﺎﻣﺔ ﻓﻴﻤﺎ ﻳﻠﻲ ‪:‬‬
‫‪ - ١‬ﻟﻌﻞ ﺃﻛﺜﺮ ﺍﻟﺘﱪﻳﺮﺍﺕ ﺍﻟﻌﺎﻣﺔ ﺍﻟﱵ ﺗﺴﺎﻕ ﻟﺘﻔﺴﲑ ﺍﻟﻀﻌﻒ ﻭﺍﻻﺿﻄﺮﺍﺏ ﺍﻟﻨﻈﺮﻱ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴـﺔ‬
‫ﻳﺘﻤﺜﻞ ﰲ ﺃﻥ ﺗﻠﻚ ﺍﻟﻨﻈﺮﻳﺎﺕ ﻻ ﺗﻘﻒ ﺣﱴ ﺍﻵﻥ ﻋﻠﻰ ﺍﺭﺽ ﺻﻠﺒﺔ ﻭﻛﺎﻓﻴﺔ ﻣﻦ ﺍﳊﻘـﺎﺋﻖ ﺍﻹﻣﺒﲑﻳﻘﻴـﺔ‬
‫ﻭﺍﳌﻼﺣﻈﺎﺕ ﺍﻟﻮﺍﻗﻌﻴﺔ ﺍﶈﻘﻘﺔ ﺍﻟﻘﺎﺑﻠﺔ ﻟﻠﺘﻌﻤﻴﻢ‪ ،‬ﻭﻭﺟﻪ ﺍﻻﺣﺘﺠﺎﺝ ﻫﻨﺎ ﻫﻮ ﺃﻥ ﻗﻠﺔ ﺍﳌﺸﺎﻫﺪﺍﺕ "ﺍﶈﻘﻘـﺔ‬
‫ﺇﻣﺒﲑﻳﻘﻴﺎ" ﺗﻔﺘﺢ ﺍﻟﺒﺎﺏ ﻭﺍﺳﻌﺎ ﺃﻣﺎﻡ ﺍﻟﺒﺎﺣﺜﲔ ﻻﺑﺘﻜﺎﺭ ﺗﻔﺴﲑﺍﺕ ﻣﺘﻌﺪﺩﺓ‪ -‬ﺑﻞ ﻭﻣﺘﻨﺎﻗﻀـﺔ ﺃﺣﻴﺎﻧـﺎ‪-‬‬
‫ﻟﻠﺮﺑﻂ ﺑﲔ ﺗﻠﻚ ﺍﳊﻘﺎﺋﻖ ﻭﺍﻟﺘﻌﻤﻴﻤﺎﺕ ﺍﻹﻣﺒﲑﻳﻘﻴﺔ ﺍﻟﻘﻠﻴﻠﺔ ﻭﺍﶈﺪﻭﺩﺓ ﺍﻟﻨﻄﺎﻕ‪ .‬ﻭﻳﻼﺣﻆ ﺃﻥ ﺍﻟﻘﺎﺋﻠﲔ ‪‬ﺬﺍ‬
‫ﺍﻟﺮﺃﻱ ﻳﻔﺘﺮﺿﻮﻥ ﺿﻤﻨﺎ ﺃﻥ ﺗﻠﻚ ﺍﳊﻘﺎﺋﻖ ﻭﺍﻟﺘﻌﻤﻴﻤﺎﺕ ﺍﻹﻣﺒﲑﻳﻘﻴﺔ ﺍﻟﱵ ﰎ ﺍﻟﺘﻮﺻﻞ ﺇﻟﻴﻬﺎ ﺣﱴ ﺍﻵﻥ ﺭﻏﻢ‬
‫ﻗﻠﺘﻬﺎ ﺇﻻ ﺃ‪‬ﺎ ﺗﺄﺧﺬ ﰲ ﺍﻋﺘﺒﺎﺭﻫﺎ "ﻛﻞ ﺍﳌﺘﻐﲑﺍﺕ ﺍﳌﻤﻜﻦ ﺩﺭﺍﺳﺘﻬﺎ ﺩﻭﻥ ﺍﺳﺘﺒﻌﺎﺩ ﻷﻱ ﻓﺌﺔ ﺃﻭ ﻃﺎﺋﻔﺔ ﻣﻦ‬
‫ﺍﳌﺘﻐﲑﺍﺕ ﻋﻦ ﻭﻋﻰ ﺃﻭ ﻋﻦ ﻏﲑ ﻗﺼﺪ‪.‬‬
‫‪ - ٢‬ﻭﻳﺘﺼﻞ ﺑﺎﻟﺘﻔﺴﲑ ﺍﻟﺴﺎﺑﻖ ﺍﻟﺬﻱ ﻳﺴﺎﻕ ﺗﱪﻳﺮﺍ ﻟﻀﻌﻒ ﻭﺍﺿﻄﺮﺍﺏ ﻧﻈﺮﻳﺎﺕ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺗﻔﺴـﲑ‬
‫ﺁﺧﺮ ﻳﺘﻤﺜﻞ ﰲ ﺻﻌﻮﺑﺔ ﻗﻴﺎﺱ ﺑﻌﺾ ﺍﳌﺘﻐﲑﺍﺕ‪ ،‬ﻭﺻﻌﻮﺑﺔ ﺍﻟﺘﺤﻜﻢ ﰲ ﺑﻌﻀﻬﺎ ﺍﻵﺧﺮ ﻷﺳﺒﺎﺏ ﺗﺘﻌﻠـﻖ‬
‫ﺑﻌﺪﻡ ﻗﺎﺑﻠﻴﺔ ﺗﻠﻚ ﺍﳌﺘﻐﲑﺍﺕ ﻟﻠﻘﻴﺎﺱ ﺃﺻﻼ‪ ،‬ﺃﻭ ﻻﻋﺘﺒﺎﺭﺍﺕ ﺇﻧﺴﺎﻧﻴﺔ ﻭﺃﺧﻼﻗﻴﺔ‪ ،‬ﳑﺎ ﻳﻀـﻄﺮ ﺍﻟﺒـﺎﺣﺜﲔ‬
‫ﺍﺿﻄﺮﺍﺭﺍ ﻻﺳﺘﺒﻌﺎﺩ ﺑﻌﺾ ﺍﳌﺘﻐﲑﺍﺕ ﻣﻦ ﺩﺭﺍﺳﺘﻬﻢ‪ ،‬ﺭﻏﻢ ﺃ‪‬ﻢ ﻣﺪﺭﻛﻮﻥ ﳌﺪﻯ ﺃﳘﻴﺘﻬﺎ ﻟﺒﻨﺎﺀ ﺍﻟﻨﻈﺮﻳﺎﺕ‬
‫ﰲ ﳎﺎﻝ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪.‬‬
‫‪ - ٣‬ﺃﻣﺎ ﺍﻟﺘﻔﺴﲑ ﺍﻟﺜﺎﻟﺚ ﻓﻴﺨﺘﻠﻒ ﻋﻦ ﺍﻟﺘﻔﺴﲑﺍﺕ ﺍﻟﺴﺎﺑﻘﺔ ﰲ ﺃﻧﻪ ﻳﺮﻓﺾ ﺍﻟﺘﺴﻠﻴﻢ ﺑﺄﻥ ﺍﻟﺼـﻌﻮﺑﺎﺕ ﺍﻟـﱵ‬
‫ﺗﻮﺍﺟﻪ ﺍﻟﺘﻨﻈﲑ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺗﻜﻤﻦ ﻓﻘﻂ ﰲ ﳎﺮﺩ ﻓﻘﺮ ﺗﻠﻚ ﺍﻟﻌﻠﻮﻡ ﻣﻦ ﺟﻬﺔ ﻣـﺪﻯ ﺗـﻮﻓﺮ‬
‫ﺍﳊﻘﺎﺋﻖ ﺍﻹﻣﺒﲑﻳﻘﻴﺔ ﺍﻟﺼﻠﺒﺔ‪ ،‬ﺃﻭ ﻣﻦ ﺟﻬﺔ ﺻﻌﻮﺑﺎﺕ ﺍﻟﻘﻴﺎﺱ ﻭﺍﻟﺘﺤﻜﻢ ﰲ ﺍﳌﺘﻐﲑﺍﺕ ﻭﺣﺴﺐ‪ ،‬ﻭﺇﳕـﺎ‬
‫ﻳﺮﻯ ﺃﻥ ﺗﻠﻚ ﺍﻟﺼﻌﻮﺑﺎﺕ ﺗﺮﺟﻊ ﺃﻳﻀﺎ ﻭﺑﺼﻔﺔ ﺃﺳﺎﺳﻴﺔ ﺇﱃ ﺃﻥ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ -‬ﺟﺮﻳﺎ ﻋﻠﻰ ﺳـﻨﻦ‬
‫ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ ﺍﻟﺘﻘﻠﻴﺪﻳﺔ‪ -‬ﻗﺪ ﺍﺳﺘﺒﻌﺪﺕ ﻋﻦ ﻋﻤﺪ ﻗﻄﺎﻋﺎ ﺃﺳﺎﺳﻴﺎ ﻣﻦ ﺍﻟﻌﻮﺍﻣﻞ ﺃﻭ ﺍﳌﺘﻐﲑﺍﺕ ﺍﻟﻔﺎﻋﻠـﺔ‬

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‫ﺍﳌﺆﺛﺮﺓ ﰲ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﺴﻠﻮﻛﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺃﻋﲏ ﺑﺬﻟﻚ ﺍﳌﺘﻐﲑﺍﺕ ﺍﻟﺮﻭﺣﻴﺔ ﻭ ﺍﻻﻋﺘﻘﺎﺩﻳﺔ ﺍﻟﱵ ﻳﻈـﻦ‬
‫ﺍﻟﻌﻠﻤﺎﺀ )ﻟﻸﺳﺒﺎﺏ ﺍﻟﺘﺎﺭﳜﻴﺔ ﺍﻟﱵ ﺷﺮﺣﻨﺎﻫﺎ ﺁﻧﻔﺎ( ﺃﻧﻪ ﻻ ﻳﺼﺢ ﺇﺩﺭﺍﺟﻬﺎ ﺿﻤﻦ ﺍﳌﺘﻐﲑﺍﺕ ﺍﻟﱵ ﺗﺘﻌـﺮﺽ‬
‫ﳍﺎ ﺩﺭﺍﺳﺘﻬﻢ "ﺍﻟﻌﻠﻤﻴﺔ"‪.‬‬
‫ﻭﺑﻄﺒﻴﻌﻴﺔ ﺍﳊﺎﻝ ﻓﺈﻥ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﺒﺎﺣﺜﲔ ﺍﻟﺬﻳﻦ ﻻ ﻳﺰﺍﻟﻮﻥ ﻳﻠﺘﺰﻣﻮﻥ ﺑﺎﻟﺘﻮﺟﻪ ﺍﻟﻌﻠﻤﻲ ﺍﻟﺘﻘﻠﻴﺪﻱ ﺍﻟﺴﺎﺋﺪ‬
‫ﺍﻟﻴﻮﻡ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﺍﻟﺬﻱ ﻳﻨﻄﻠﻖ ﻣﻦ ﻣﻨﻄﻠﻘﺎﺕ ﺍﻟﻔﻜﺮ ﺍﻟﻮﺿﻌﻲ ﻭﺍﻟﻔﻠﺴﻔﺔ ﺍﻟﻮﺿﻌﻴﺔ ﺍﳌﻨﻄﻘﻴـﺔ ﺫﺍﺕ‬
‫ﺍﻟﺘﻮﺟﻪ ﺍﻹﻣﺒﲑﻳﻘﻲ )ﺍﳊﺴﻲ( ﺍﻟﻮﺍﺿﺢ )‪ (Keat & Urry, 1975:6‬ﺳﻴﺆﻳﺪﻭﻥ ﺍﻟﺘﻔﺴـﲑﻳﻦ ﺍﻷﻭﻝ ﻭﺍﻟﺜـﺎﱐ‪،‬‬
‫ﻭﺍﳊﻞ ﻋﻨﺪﻫﻢ ﻟﻘﻀﻴﺔ ﺍﻻﺿﻄﺮﺍﺏ ﺍﻟﻨﻈﺮﻱ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻳﺘﻤﺜﻞ ﰲ ﺇﺟـﺮﺍﺀ ﺍﳌﺰﻳـﺪ ﻭﺍﳌﺰﻳـﺪ ﻣـﻦ‬
‫ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻹﻣﺒﲑﻳﻘﻴﺔ ﺍﻟﺪﻗﻴﻘﺔ‪ ،‬ﻭﺑﻨﺎﺀ ﺍﳌﺰﻳﺪ ﻭﺍﳌﺰﻳﺪ ﻣﻦ ﺍﳌﻘﺎﻳﻴﺲ ﺍﻷﻛﺜﺮ ﺩﻗﺔ‪ ،‬ﻭﺍﻟﱵ ﳝﻜﻦ ﻣﻦ ﺧﻼﳍﺎ ﺳـﲑ‬
‫ﺃﻏﻮﺍﺭ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﳌﺴﺘﻌﺼﻴﺔ ﻋﻠﻰ ﺍﻟﻘﻴﺎﺱ ﺣﱴ ﺍﻵﻥ‪ … ،‬ﻭﺍﳌﺘﻮﻗﻊ ﻋﻨﺪﻫﻢ ﺃﻥ ﻳﺆﺩﻱ ﺗﺮﺍﻛﻢ ﺍﳊﻘﺎﺋﻖ‬
‫ﺍﻹﻣﺒﲑﻳﻘﻴﺔ ﺍﳌﺴﺘﻤﺪﺓ ﻣﻦ ﺗﻠﻚ ﺍﻟﺒﺤﻮﺙ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﺇﱃ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﻧﻈﺮﻳﺎﺕ "ﻋﻠﻤﻴﺔ" ﺃﻛﺜﺮ ﺻـﻼﺑﺔ ﻭﺃﻗـﻞ‬
‫ﺍﺿﻄﺮﺍﺑﺎ ﻭﺗﻌﺎﺭﺿﺎ‪.‬‬
‫ﻭﻟﻮ ﺃﻧﻨﺎ ﺗﺄﻣﻠﻨﺎ ﺍﻟﺘﻔﺴﲑ ﺍﻷﻭﻝ ﻓﺈﻧﻨﺎ ﳒﺪ ﺃﻧﻪ ﻳﺼﻌﺐ ﻗﺒﻮﻟﻪ ﻛﺄﺳﺎﺱ ﻭﺣﻴﺪ ﻟﺘﻔﺴﲑ ﺍﳊﺎﻟـﺔ ﺍﻟﺮﺍﻫﻨـﺔ‬
‫ﻟﻨﻈﺮﻳﺎﺕ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﺫﻟﻚ ﻋﻠﻰ ﺃﺳﺎﺱ ﺃﻧﻪ ﻣﻬﻤﺎ ﺍﺯﺩﺍﺩ ﻋﺪﺩ ﺍﳊﻘﺎﺋﻖ ﺍﻹﻣﺒﲑﻳﻘﻴـﺔ ﻭﺍﻟﺘﻌﻤﻴﻤـﺎﺕ‬
‫ﺍﳌﺴﺘﻤﺪﺓ ﻣﻨﻬﺎ ﰲ ﺍﲡﺎﻫﺎﺕ ﺧﺎﻃﺌﺔ ﺃﻭ ﳐﺘﺰﻟﺔ ﺃﺻﻼ ﻓﺈﻥ ﺫﻟﻚ ﻟﻦ ﻳﻘﺮﺑﻨﺎ ﺇﻻ ﻗﻠﻴﻼ ﻣﻦ ﻓﻬﻢ ﻭﺗﻔﺴﲑ ﺍﻟﺴـﻠﻮﻙ‬
‫ﺍﻹﻧﺴﺎﱐ ﻭﺍﻟﻌﻼﻗﺎﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻣﺎ ﺩﺍﻣﺖ ﲝﻮﺛﻨﺎ ﻣﺴﺘﻤﺮﺓ ﰲ ﺍﻟﺴﲑ ﰲ ﺍﻻﲡﺎﻫﺎﺕ ﺍﻟﱵ ﺍﲣـﺬ‪‬ﺎ ﺗﻘﻠﻴـﺪﻳﺎ‪،‬‬
‫ﻭﺫﻟﻚ ﻟﺴﺒﺐ ﺑﺴﻴﻂ ﻳﺘﻤﺜﻞ ﰲ ﺃﻥ ﺗﻄﻮﺭ ﺍﻟﻌﻠﻢ ﻭﺍﳌﻨﻬﺞ ﺍﻟﻌﻠﻤﻲ ﺗﺎﺭﳜﻴﺎ ﰲ ﺍﻻﲡﺎﻫﺎﺕ ﺍﻟﱵ ﺳﺒﻖ ﺗﻮﺿـﻴﺤﻬﺎ‬
‫ﻳﻌﺘﱪ ﺍﻟﺴﺒﺐ ﺍﻟﺮﺋﻴﺴﻲ ﰲ ﲣﻠﻒ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻧﺘﻴﺠﺔ ﳌﺎ ﺭﺃﻳﻨﺎﻩ ﻣﻦ ﺗﻀﻴﻴﻖ ﻟﻨﻄﺎﻕ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﱵ ﺗـﺪﺧﻞ‬
‫ﺑﻄﺮﻳﻘﺔ ﻣﺸﺮﻭﻋﺔ ﰲ ﻧﻄﺎﻕ "ﺍﻟﻌﻠﻢ" ﻭﻓﻘﺎ ﻟﻠﺘﺼﻮﺭ ﺃﻭ ﺍﻟﺘﻮﺟﻪ ﺍﻟﺘﻘﻠﻴﺪﻱ ﺍﻟﺴﺎﺋﺪ ﺍﻵﻥ‪ ،‬ﺫﻟﻚ ﺍﻟﺘﺼـﻮﺭ ﺍﻟـﺬﻱ‬
‫ﻳﻘﻮﻡ ﻋﻠﻰ ﺍﲣﺎﺫ ﻗﺮﺍﺭ ﻭﺍﻉ ﻭﻣﻘﺼﻮﺩ ﺑﺎﺳﺘﺒﻌﺎﺩ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺮﻭﺣﻴﺔ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺼﻠﺔ ﺍﻹﻧﺴﺎﻥ ﲞﺎﻟﻘﻪ ﻣـﻦ ﻧﻄـﺎﻕ‬
‫ﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﻣﻊ ﺃﻥ ﻫﺬﻩ ﺍﻟﻌﻮﺍﻣﻞ ﻗﺪ ﺗﻜﻮﻥ "ﺃﻫﻢ" ﺍﳌﺘﻐﲑﺍﺕ ﺍﳌﻔﺴﺮﺓ ﻟﻠﺴﻠﻮﻙ ﺍﻟﻔـﺮﺩﻱ ﻭﺍﻟﻌﻼﻗـﺎﺕ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻛﻤﺎ ﺳﻨﺮﻯ ﻓﻴﻤﺎ ﺑﻌﺪ‪.‬‬
‫ﰒ ﺇﻧﻨﺎ ﻟﻮ ﺗﺄﻣﻠﻨﺎ ﺍﻟﺘﻔﺴﲑ ﺍﻟﺜﺎﱐ ﺍﻟﺬﻱ ﻳﺮﺩ ﺍﳌﺸﻜﻠﺔ ﺇﱃ ﺻﻌﻮﺑﺎﺕ ﺍﻟﻘﻴﺎﺱ ﻭﺍﻟﺘﺤﻜﻢ ﻓﺴﻨﺠﺪ ﺃﻧﻪ ﺃﻳﻀﺎ‬
‫ﻟﻴﺲ ﺗﻔﺴﲑﹰﺍ ﻛﺎﻓﻴﺎ ﻟﻠﻀﻌﻒ ﺍﻟﻨﻈﺮﻱ ﺍﳌﺰﻣﻦ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻷﻧﻨﺎ ﻣﻬﻤﺎ ﲤﻜﻨﺎ ﻣـﻦ ﺯﻳـﺎﺩﺓ ﺩﺭﺟـﺔ‬
‫ﺍﳌﻘﺎﻳﻴﺲ ﺍﳌﺴﺘﺨﺪﻣﺔ ﻭﻣﻬﻤﺎ ﺃﺿﻔﻨﺎ ﻣﺘﻐﲑﺍﺕ ﺃﺧﺮﻯ ﱂ ﲣﻀﻊ ﻣﻦ ﻗﺒﻞ ﻟﻠﺪﺭﺍﺳﺔ ﺑﻌﺪ ﺃﻥ ﻳﺼﺒﺢ ﻗﻴﺎﺳﻬﺎ ﳑﻜﻨﺎ‪،‬‬
‫ﻓﺈﻥ ﻗﺪﺭﺗﻨﺎ ﻋﻠﻰ ﺍﻟﻔﻬﻢ ﻭﺍﻟﺘﻔﺴﲑ ﻟﻦ ﺗﺰﻳﺪ ﺇﻻ ﻗﻠﻴﻼ‪ ،‬ﻭﺍﻟﺴﺒﺐ ﰲ ﺫﻟﻚ ﺃﻧﻨﺎ ﻣﻬﻤﺎ ﺗﻘﺪﻣﻨﺎ ﰲ ﻗﻴﺎﺱ ﻣـﺘﻐﲑﺍﺕ‬
‫ﺗﻨﺘﻤﻲ ﺇﱄ ﺍﻟﺘﻮﺟﻪ ﺍﻟﺘﻘﻠﻴﺪﻱ ﺍﳌﺎﺩﻱ ﻟﻠﻌﻠﻢ ﺍﻟﻄﺒﻴﻌﻲ ﻭﺗﺘﺮﺳﻢ ﺧﻄﻰ ﺗﻮﺟﻬﺎﺗﻪ ﺍﻷﻳﺪﻳﻮﻟﻮﺟﻴﺔ ﻓﺈﻧﻨﺎ ﺳﻨﻈﻞ ﺃﺳﺮﻯ‬
‫ﺫﻟﻚ ﺍﻟﺘﻮﺟﻪ ﺍﻟﺘﻘﻠﻴﺪﻱ‪ ،‬ﻭﻟﻦ ﻳﺆﺩﻱ ﻫﺬﺍ ﺇﱃ ﺍﲡﺎﻩ ﺟﻬﻮﺩﻧﺎ ﺍﻟﺒﺤﺜﻴﺔ ﰲ ﺍﻻﲡﺎﻩ ﺍﻟﺼﺤﻴﺢ ﻋﻠﻰ ﺍﻟﻮﺟـﻪ ﺍﳌـﺒﲔ‬
‫ﺁﻧﻔﺎ‪.‬‬

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‫ﻭﻣﻦ ﻫﻨﺎ ﻓﺈﻧﻪ ﻻ ﻳﺘﺒﻘﻰ ﺃﻣﺎﻣﻨﺎ ﺇﻻ ﺍﻟﺘﻔﺴﲑ ﺍﻷﺧﲑ ﺍﻟﺬﻱ ﻳﺒﺪﻭ ﺃﻧﻪ ﻳﺼﺪﻕ ﲨﻠـﺔ ﻭﺗﻔﺼـﻴﻼ ﻋﻠـﻰ‬
‫ﺍﳌﻮﻗﻒ ﺍﻟﺮﺍﻫﻦ ﰲ ﳏﻴﻂ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ :‬ﺇﻧﻨﺎ ﰲ ﻫﺬﻩ ﺍﻟﻌﻠﻮﻡ ﻧﻨﻄﻠﻖ )ﻋﻦ ﻗﺼﺪ ﺃﻭ ﻋﻦ ﺣﺴﻦ ﻇﻦ( ﻣـﻦ‬
‫ﻣﻨﻄﻠﻘﺎﺕ ﻣﻌﺎﺩﻳﺔ ﻟﻠﻮﺣﻲ ﻭﻟﻜﻞ ﻣﺎ ﻳﺘﺼﻞ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ‪ … ،‬ﺗﻠﻚ ﺍﳌﻨﻄﻠﻘﺎﺕ ﺍﻟﱵ ﺍﻧﺒﺜﻘـﺖ ﰲ ﺇﻃـﺎﺭ‬
‫ﻇﺮﻭﻑ ﺗﺎﺭﳜﻴﺔ ﻭﻣﻜﺎﻧﻴﺔ ﻣﻌﻴﻨﺔ ﻭﺍﺭﺗﺒﻄﺖ ‪‬ﺎ ﺍﺭﺗﺒﺎﻃﺎ ﻭﺛﻴﻘﺎ )ﺳﺒﻖ ﺷﺮﺣﻬﺎ ﻓﻴﻤﺎ ﺳﺒﻖ(‪ … ،‬ﻭﺑﻨﺎﺀ ﻋﻠﻰ ﺫﻟﻚ‬
‫ﻓﺈﻧﻨﺎ ﻗﺪ ﺃﳘﻠﻨﺎ ﺃﺣﺪ ﺍﳌﺼﺎﺩﺭ ﺍﻷﺳﺎﺳﻴﺔ )ﻫﻞ ﻧﻘﻮﻝ ﺍﳌﺼﺪﺭ ﺍﻷﺳﺎﺳﻲ ؟( ﺍﻟﱵ ﳝﻜﻦ ﺃﻥ ﺗﻮﺟﻬﻨﺎ ﺇﱄ ﻣﺘﻐﲑﺍﺕ‬
‫ﻫﺎﻣﺔ ﻳﺆﺩﻱ ﺃﺧﺬﻫﺎ ﰲ ﺍﻻﻋﺘﺒﺎﺭ ﺣﺘﻤﺎ ﺇﱃ ﺯﻳﺎﺩﺓ ﻗﺪﺭﺗﻨﺎ ﻋﻠﻰ ﻓﻬﻢ ﻭﺗﻔﺴﲑ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﺘﻨﺒﺆ ‪‬ـﺎ‬
‫ﻭﺍﻟﺘﺤﻜﻢ ﻓﻴﻬﺎ ﻭﺗﻐﻴﲑﻫﺎ‪.‬‬
‫ﺇﻥ ﺍﺳﺘﻤﺴﺎﻙ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺑﻌﺾ ﺍﳍﻴﺌﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﻴﻮﻡ ﺑﺬﻟﻚ ﺍﳌﻮﻗﻒ ﺍﳌﻌﺎﺩﻱ ﻟﻠﺪﻳﻦ ﻭﺍﻟﻮﺣﻲ ﱂ‬
‫ﻳﻌﺪ ﻟﻪ ﻣﺎ ﻳﱪﺭﻩ‪ -‬ﻋﻠﻤﻴﺎ !!‪ -‬ﺑﻌﺪ ﺍﻟﺘﻄﻮﺭﺍﺕ ﺍﳊﺪﻳﺜﺔ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺒﻴﻮﻟﻮﺟﻴﺔ ﻭﰲ ﻓﻬﻢ ﺍﻟﻄﺒﻴﻌﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﻟـﱵ‬
‫ﺑﺪﺃﺕ ﺗﺘﺮﺍﻛﻢ ﻧﺘﺎﺋﺠﻬﺎ ﻣﻨﺬ ﺃﻭﺍﺋﻞ ﺍﻟﺴﺒﻌﻴﻨﺎﺕ ﺍﳌﻴﻼﺩﻳﺔ ﻣﻦ ﻫﺬﺍ ﺍﻟﻘﺮﻥ‪ ،‬ﻭﺍﻟﱵ ﺃﺩﺕ ﺇﱃ ﺛﻮﺭﺓ ﺷﺎﻣﻠﺔ ﰲ ﻓﻠﺴﻔﺔ‬
‫ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺬﻱ ﻧﺒﻴﻨﻪ ﺑﻌﺪ ﻗﻠﻴﻞ‪ ،‬ﻭﱂ ﻳﻌﺪ ﺫﻟﻚ ﺍﻟﺘﻤﺴﻚ ﺑﺎﻟﻘﺪﱘ ﺫﺍ ﻭﻇﻴﻔﺔ ﻣﻔﻴﺪﺓ ﻟﺘﻘﺪﻡ ﺍﻟﻌﻠﻢ ﺫﺍﺗـﻪ‬
‫ﺑﻌﺪ ﺗﻠﻚ ﺍﻟﺘﻄﻮﺭﺍﺕ ﺍﳊﺎﲰﺔ ﺍﻟﱵ ﺃﺛﺒﺘﺖ ﺧﻄﺄ ﺍﻟﻨﻈﺮﺓ ﺍﻟﻮﺿﻌﻴﺔ ﺍﳌﺎﺩﻳﺔ ﻭﻗﺼﻮﺭﻫﺎ ﻋﻦ ﻓﻬﻢ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻹﻧﺴﺎﻧﻴﺔ‪.‬‬
‫ﻟﻘﺪ ﻛﺎﻧﺖ ﺍﻟﻨﻈﺮﺓ ﺍﻟﺘﻘﻠﻴﺪﻳﺔ ﺍﻟﺴﺎﺋﺪﺓ ﰲ ﳐﺘﻠﻒ ﺍﻟﻌﻠﻮﻡ‪ -‬ﺍﻟﻄﺒﻴﻌﻴﺔ ﻣﻨﻬﺎ ﻭﺍﻟﺴﻠﻮﻛﻴﺔ … ﺗﻘﻮﻡ ﻋﻠـﻰ‬
‫ﺃﻥ ﺍﻟﻜﻞ ﲢﻜﻤﻪ ﺧﻮﺍﺹ ﺃﺟﺰﺍﺋﻪ ﺍﻟﱵ ﻳﺘﻜﻮﻥ ﻣﻨﻬﺎ ﲟﻌﲎ ﺃﻥ "ﻛﻞ ﺷﺊ ﳏﺘﻮﻡ ﻣﻦ ﺃﺳﻔﻞ ﺇﱃ ﺃﻋﻠﻲ ﻭﻓﻘﺎ ﳌﺴﺎﺭ‬
‫ﺍﻟﺘﻄﻮﺭ )ﺍﻟﻄﺒﻴﻌﻲ(‪ ،‬ﻭﰲ ﺇﻃﺎﺭ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺔ ﺍﳌﺎﺩﻳﺔ ﻟﻠﻄﺒﻴﻌﺔ ﺍﻟﱵ ﺗﻘﻮﻡ ﻋﻠﻰ ﺣﺘﻤﻴﺔ ﺳﺒﺒﻴﺔ ﺑﺎﺩﺋﺔ ﻣﻦ ﺍﻟﻮﺣﺪﺍﺕ‬
‫ﺍﻟﺼﻐﺮﻯ ‪ ، Microdeterministic‬ﻓﻘﺪ ﻛﺎﻧﺖ ﻛﻞ ﺍﻟﻮﻇﺎﺋﻒ ﺍﻟﻌﻘﻠﻴﺔ ﻭﻭﻇﺎﺋﻒ ﺍﳌﺦ ﺗﻔﺴﺮ ﻋﻠﻰ ﺃﺳﺎﺱ ﺃ‪‬ﺎ‬
‫ﳏﺘﻮﻣﺔ ﺑﻨﺸﺎﻁ ﺍﳋﻼﻳﺎ ﺍﻟﻌﺼﺒﻴﺔ ﻭﺍﻟﺘﺮﻛﻴﺐ ﺍﻟﻔﺴﻴﻮﻟﻮﺟﻲ ﻟﻠﻤﺦ‪ ،‬ﻭﺃﻥ ﻫﺬﺍ ﺍﻟﻨﺸﺎﻁ ﺑﺪﻭﺭﻩ ﲢﻜﻤـﻪ ﻗـﻮﺍﻧﲔ‬
‫ﺍﻟﻄﺒﻴﻌﺔ ﻭﺍﻟﻜﻴﻤﻴﺎﺀ ﻭ ﺍﻟﻜﻴﻤﻴﺎﺀ ﺍﳊﻴﻮﻳﺔ‪ -‬ﺣﱴ ﻧﺼﻞ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﺇﱃ ﺃﻥ ﻛﻞ ﺷﺊ ﳏﺘﻮﻡ ﺑﺎﻟﺘﻔﺎﻋﻼﺕ ﺍﻟﻄﺒﻴﻌﻴـﺔ‬
‫ﺍﻟﱵ ﺗﺘﻢ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﻣﻜﻮﻧﺎﺕ ﺍﻟﺬﺭﺓ ﻭﺑﺎﻟﻘﻮﻯ ﺍﳌﻴﻜﺎﻧﻴﻜﻴﺔ ﺍﳌﺘﻨﺎﻫﻴﺔ ﺍﻟﺼـﻐﺮ" )‪ ،… (Sperry:609‬ﻭﻟﻘـﺪ‬
‫ﺳﺎﺭﺕ ﺍﳌﺪﺭﺳﺔ ﺍﻟﺴﻠﻮﻛﻴﺔ ﺍﻟﱵ ﺳﻴﻄﺮﺕ ﻋﻠﻰ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻨﻔﺴﻴﺔ ﻃﻮﺍﻝ ﲬﺴﲔ ﻋﺎﻣﺎ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻨـﻬﺞ ﰲ‬
‫ﻓﻬﻢ ﺍﻹﻧﺴﺎﻥ ﻭﺳﻠﻮﻛﻪ ﺇﱃ ﺃﻥ ﺟﺎﺀ ﺍﻟﺘﻮﺟ‪‬ﻪ ﺍﳌﻌﺮﰲ‪ /‬ﺍﻟﻌﻘﻠﻲ ﺍﳉﺪﻳﺪ ‪ Cognitive/Mentalist‬ﻣﻨﺬ ﲬﺴﺔ ﻭﻋﺸﺮﻳﻦ‬
‫ﻋﺎﻣﺎ ﲟﺎ ﻳﻌﺘﱪ ﺛﻮﺭﺓ ﰲ ﻓﻬﻢ ﺍﻟﻄﺒﻴﻌﺔ ﺍﻟﺒﺸﺮﻳﺔ … ﺛﻮﺭﺓ ﲤﻜﻨﺖ ﻣﻦ ﻓﺮﺽ ﻭﺟﻮﺩﻫﺎ ﺍﻟﻴﻮﻡ ﻋﻠـﻰ ﺍﻟﺪﺭﺍﺳـﺎﺕ‬
‫ﺍﻟﻨﻔﺴﻴﺔ‪ ،‬ﻭﻳﻘﻮﻡ ﺫﻟﻚ ﺍﻟﺘﻮﺟﻪ ﺍﳉﺪﻳﺪ ﻋﻠﻰ ﺃﻧﻨﺎ ﺣﱴ ﻟﻮ ﻧﻈﺮﻧﺎ ﻟﻺﻧﺴﺎﻥ ﻋﻠﻰ ﺃﻧﻪ ﻳﺘﻜﻮﻥ ﻣﻦ ﺃﻋﻀﺎﺀ ﲢﻜﻤﻬﺎ‬
‫ﺍﻟﺘﻔﺎﻋﻼﺕ ﺍﻟﻄﺒﻴﻌﻴﺔ ﻭﺍﻟﻜﻴﻤﻴﺎﺋﻴﺔ ﻣﻦ ﺃﺳﻔﻞ ﺇﱃ ﺃﻋﻠﻰ‪ ،‬ﺇﻻ ﺃﻧﻨﺎ ﳒﺪ ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﻛﻮﺣﺪﺓ ﺣﻴﺔ‬
‫ﺫﺍﺕ ﻣﺴﺘﻮﻯ ﺃﺭﻗﻰ ﻣﻦ ﳎﺮﺩ ﻣﺴﺘﻮﻯ ﺍﻟﺬﺭﺍﺕ ﻭﺍﳋﻼﻳﺎ ﺍﻟﱵ ﻳﺘﻜﻮﻥ ﻣﻨﻬﺎ ﻗﺎﺩﺭ ﺃﻳﻀﺎ‪ -‬ﻛﻮﺣـﺪﺓ ﺣﺴـﻴﺔ‬
‫ﻋﺎﻗﻠﺔ‪ -‬ﻋﻠﻰ ﺇﺣﺪﺍﺙ ﺗﺄﺛﲑﺍﺕ ﻭﲢﻜﻢ ﻣﻦ ﺃﻋﻠﻰ ﺇﱃ ﺃﺳﻔﻞ‪ ،‬ﲟﻌﲎ ﺃﻥ "ﺍﻟﺘﻔﺴﲑ ﺍﻟﻜﺎﻣﻞ ﻟﻠﺴﻠﻮﻙ ﻳﺘﻄﻠـﺐ ﺃﻥ‬
‫ﻧﺄﺧﺬ ﰲ ﺍﻻﻋﺘﺒﺎﺭ ﻇﻬﻮﺭ ﺧﺼﺎﺋﺺ ﺟﺪﻳﺪﺓ ﻣﻨﺒﺜﻘﺔ )ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﺴﺘﻮﻯ( ﱂ ﺗﻜﻦ ﻣﻮﺟﻮﺩﺓ ﻣﻦ ﻗﺒﻞ‪ ،‬ﻭﻳﺘﻀﻤﻦ‬
‫ﺫﻟﻚ ﺍﳋﻮﺍﺹ ﺍﻟﻌﻘﻠﻴﺔ ﺍﻟﱵ ﺗﺘﻔﺎﻋﻞ ﻭﺗﺆﺛﺮ ﻛﺄﺳﺒﺎﺏ ﻓﺎﻋﻠﺔ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﺴﺘﻮﻯ ﺍﻷﻋﻠﻰ ﻣﻦ ﺍﻟﻮﺟﻮﺩ ﺫﺍﺗﻪ‪ ،‬ﻛﻤﺎ‬

‫‪-٦٧-‬‬
‫ﺃ‪‬ﺎ ﺗﺘﺤﻜﻢ ﻣﻦ ﺃﻋﻠﻰ ﻓﻴﻤﺎ ﻫﻮ ﺃﺩﱏ ﻣﻨﻬﺎ ﲢﻜﻤﺎ ﺳﺒﺒﻴﺎ ﺃﻳﻀﺎ … ﲟﺎ ﳝﻜﻦ ﺃﻥ ﻧﺴﻤﻴﻪ ﺣﺘﻤﻴﺔ ﺗﺄﺛﲑ ﺍﻟﻮﺣﺪﺍﺕ‬
‫ﺍﻟﻜﱪﻯ ‪ Macrodeterminism‬ﺍﻟﱵ ﺗﻌﻤﻞ ﺟﻨﺒﺎ ﺇﱃ ﺟﻨﺐ ﻣﻊ ﺍﻟﺘﺤﻜﻢ ﻣﻦ ﺃﺳﻔﻞ ﺇﱃ ﺃﻋﻠﻰ‪ ،‬ﻭ‪‬ﺬﺍ ﳝﻜﻨﻨﺎ ﺍﻟﻘﻮﻝ‬
‫ﺃﻥ ﺍﳊﺎﻻﺕ ﺍﻟﻌﻘﻠﻴﺔ‪ -‬ﻛﺨﻮﺍﺹ ﻣﻨﺒﺜﻘﺔ ﻋﻦ ﻧﺸﺎﻁ ﺍﳌﺦ‪ -‬ﳍﺎ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻟﺘﺤﻜﻢ ﻓﻴﻤﺎ ﳛﺪﺙ ﺩﺍﺧﻞ ﺍﳋﻼﻳﺎ‬
‫ﺍﻟﻌﺼﺒﻴﺔ ﺍﻟﱵ ﻳﺘﻜﻮﻥ ﺍﳌﺦ ﻣﻨﻬﺎ‪ :‬ﰲ ﻧﻔﺲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻳﺘﺤﻜﻢ ﻧﺸﺎﻁ ﺍﳋﻼﻳﺎ ﺍﻟﻌﺼﺒﻴﺔ ﰲ ﺗﻠـﻚ ﺍﳊـﺎﻻﺕ‬
‫ﺍﻟﻌﻘﻠﻴﺔ" )‪ ،(Sperry :609‬ﻭﺑﻠﻐﺔ ﺃﺧﺮﻯ ﻓﻜﻤﺎ ﺃﻥ ﺍﳌﺴﺘﻮﻳﺎﺕ ﺍﻟﺪﻧﻴﺎ ﻣﻦ ﺍﻟﻮﺟﻮﺩ ﺗﺘﺤﻜﻢ ﺳﺒﺒﻴﺎ ﰲ ﺍﳌﺴﺘﻮﻳﺎﺕ‬
‫ﺍﻟﻌﻠﻴﺎ ﻓﺈﻥ ﺍﳌﺴﺘﻮﻳﺎﺕ ﺍﻟﻌﻠﻴﺎ ﺃﻳﻀﺎ ﺗﺘﺤﻜﻢ ﰲ ﺍﳌﺴﺘﻮﻳﺎﺕ ﺍﻷﺩﱏ ﻣﻨﻬﺎ‪ ،‬ﻳﻘﻮﻝ ﺭﻭﺟﺮ ﺳﺒﲑﻱ "ﺇﻥ ﻫﺬﺍ ﺍﻟﺘﻮﺟﻪ‬
‫ﻳﺪﻝ ﻋﻠﻰ ﺃﻧﻨﺎ ﻭﻫﺬﺍ ﺍﻟﻜﻮﻥ ﺍﻟﺬﻱ ﻧﻌﻴﺶ ﻓﻴﻪ ﺃﻛﺜﺮ ﻣﻦ ﳎﺮﺩ ﺃﺳﺮﺍﺏ ﺭﺍﻛﻀﺔ ﻣﻦ ﺍﻟـﺬﺭﺍﺕ ﻭﺍﻹﻟﻜﺘﺮﻭﻧـﺎﺕ‬
‫ﻭﺍﻟﱪﻭﺗﻮﻧﺎﺕ ﺍﻟﺪﺍﺋﺒﺔ ﺍﳊﺮﻛﺔ‪ ،‬ﻛﻤﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﳋﻮﺍﺹ ﻭﺍﻟﺼﻔﺎﺕ ﺍﻷﴰﻞ ﺍﻟﱵ ﺗﻮﺟﺪ ﰲ ﺍﻟﻌـﺎﱂ ﻭﺍﻟـﱵ‬
‫ﻳﺴﺘﺠﻴﺐ ﳍﺎ ﺍﳌﺦ ﲟﺎ ﰲ ﺫﻟﻚ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻟﻮﺍﺳﻌﺔ ﺍﻟﱵ ﲤﺜﻞ ﺍﳊﻀﺎﺭﺓ ﺍﳊﺪﻳﺜﺔ‪ ٠‬ﻛﻞ ﻫﺬﻩ ﻻ ﺗﻘـﻞ‬
‫ﻣﻦ ﺣﻴﺚ ﺣﻘﻴﻘﺔ ﻭﺟﻮﺩﻫﺎ ﻭﻗﺪﺭ‪‬ﺎ ﺍﻟﺴﺒﺒﻴﺔ ﻋﻠﻰ ﺍﻹﺣﺪﺍﺙ ﻣﻦ ﺍﻟﻮﺟﻬﺔ ﺍﻟﻌﻠﻤﻴﺔ ﻋﻦ ﺍﻟﺬﺭﺍﺕ ﻭﺍﳉﺰﺋﻴﺎﺕ ﺍﻟﱵ‬
‫ﺗﻌﺘﻤﺪ ﻋﻠﻴﻬﺎ ﰲ ﻭﺟﻮﺩﻫﺎ … ﻭﻫﺬﻩ ﺍﻟﻨﻈﺮﺓ ﺍﳉﺪﻳﺪﺓ ﻟﻠﻮﺍﻗﻊ … ﺗﺘﻘﺒﻞ ﺍﳋﻮﺍﺹ ﺍﻟﻌﻘﻠﻴﺔ ﻭﺍﻟﺮﻭﺣﻴﺔ ﻛﺤﻘـﺎﺋﻖ‬
‫ﺳﺒﺒﻴﺔ ﻓﺎﻋﻠﺔ ﻏﲑ ﺃ‪‬ﺎ ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ﺗﻨﻜﺮ ﺃ‪‬ﺎ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﳍﺎ ﻭﺟﻮﺩ ﻣﻨﻔﺼﻞ ﰲ ﺣﺎﻟﺔ ﻏـﲑ ﻣﺘﺠﺴـﺪﺓ‬
‫ﺑﻌﻴﺪﺍ ﻋﻦ ﺍﳌﺦ ﺍﻟﻘﺎﺩﺭ ﻋﻠﻰ ﺍﻟﻘﻴﺎﻡ ﺑﻮﻇﺎﺋﻔﻪ … ﻭﺍﻟﻨﻈﺮﺓ ﺍﳉﺪﻳﺪﺓ ﺑﺪﻻ ﻣﻦ ﺃﻥ ﺗﺴﺘﺒﻌﺪ ﺍﻟﻌﻘﻞ ﻭﺍﻟـﺮﻭﺡ ﻓﺈ‪‬ـﺎ‬
‫ﺗﻀﻊ ﻫﺬﻩ ﺍﻟﻘﻮﻯ ﺍﻟﻌﻘﻠﻴﺔ ﺍﻟﺬﺍﺗﻴﺔ ﻗﺮﻳﺒﺎ ﻣﻦ ﺍﻟﻘﻤﺔ ﰲ ﻫﺮﻡ ﺍﻟﺘﺤﻜﻢ ﺍﻟﺴﺒﱯ ﻟﻠﻤﺦ ﻭﺗﻌﻄﻴﻬﺎ ﻣﻜﺎﻥ ﺍﻟﺼـﺪﺍﺭﺓ ﰲ‬
‫ﲢﺪﻳﺪ ﻣﺎ ﻳﻔﻌﻠﻪ ﺍﻟﺸﺨﺺ"‪.‬‬
‫ﻳﺒﺪﻭ ﻟﻨﺎ ﺃﻥ ﻫﺬﺍ ﻫﻮ ﺃﻗﺼﻰ ﻣﺎ ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﻧﺘﻮﻗﻌﻪ ﻣﻦ ﺟﺎﻧﺐ ﺍﻟﻜﺜﲑﻳﻦ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻟﻐﺮﺏ ﰲ ﳏﻴﻂ‬
‫ﺍﻻﻋﺘﺮﺍﻑ ﺑﺎﻟﻌﻮﺍﻣﻞ ﻭﺍﳌﺘﻐﲑﺍﺕ‪ -‬ﻏﲑ ﺍﳌﺎﺩﻳﺔ‪ -‬ﺃﻗﺼﺪ ﺇ‪‬ﻢ ﺇﺫﺍ ﲪﻠﻬﻢ ﺍﻟﻮﺍﻗﻊ ﻋﻠﻰ ﺍﻻﻋﺘﺮﺍﻑ ﺑﻮﺟـﻮﺩ ﻫـﺬﻩ‬
‫ﺍﻟﻌﻮﺍﻣﻞ ﻓﺈ‪‬ﻢ ﻳﺴﺎﺭﻋﻮﻥ ﺇﱃ ﺍﻟﺘﺄﻛﻴﺪ ﻋﻠﻰ ﺃ‪‬ﺎ ﻟﻴﺴﺖ ﺫﺍﺕ ﻣﺼﺪﺭ ﻣﺘﻌﺎﻝ ﻋـﻦ ﺗﻠـﻚ ﺍﻟﻘـﻮﻯ ﺍﻟﻄﺒﻴﻌﻴـﺔ‬
‫ﻭﺍﻟﻜﻴﻤﻴﺎﺋﻴﺔ ﺍﻟﱵ ﻳﺘﻜﻮﻥ ﻣﻨﻬﺎ ﺍﻟﻌﺎﱂ ﰲ ﻓﻬﻤﻬﻢ … ﻭﺇﳕﺎ ﻫﻲ ﻋﻮﺍﻣﻞ ﻣﻨﺒﺜﻘﺔ ﺗﻄﻮﺭﻳﺎ ﻋﻨﻬﺎ‪ -‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺳﺒﲑﻱ‬
‫ﻳﺆﻛﺪ ﺃﻥ ﻫﺬﻩ ﺍﻻﲡﺎﻫﺎﺕ ﺍﳌﻌﺮﻓﻴﺔ‪ /‬ﺍﻟﻌﻘﻠﻴﺔ ﺍﳉﺪﻳﺪﺓ ﰲ ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﺗﻔﺘﺢ ﺍﻷﺑﻮﺍﺏ ﺃﻣﺎﻡ "ﺍﻟﺘﻘﺎﺭﺏ ﺑﲔ ﺍﻟﺪﻳﻦ‬
‫ﻭﺍﻟﻌﻠﻢ … ﺇﺫ ﺃ‪‬ﺎ ﻋﺪﻟﺖ ﻣﻦ ﺗﻮﺻﻴﻒ ﺍﻟﻌﻠﻢ ﻟﻠﻄﺒﻴﻌﺔ ﺍﻟﺒﺸﺮﻳﺔ ﻭﻟﻠﺬﺍﺕ ﺍﻟﻮﺍﻋﻴﺔ ﻭﺃﺻﻠﺤﺘﻪ ﺑﻄﺮﻳﻘﺔ ﺟﺬﺭﻳـﺔ"‪،‬‬
‫ﺇﻻ ﺃﻧﻪ ﻋﻨﺪﻣﺎ ﻳﻜﺸﻒ ﻟﻨﺎ ﻋﻤﺎ ﻳﻘﺼﺪﻩ ﺑﺎﻟﺪﻳﻦ ﻳﺘﺒﲔ ﻟﻨﺎ ﺃﻧﻪ ﻳﺘﺤﺪﺙ ﻋﻦ ﻧﻮﻉ ﻣﻦ ﺍﻟﺪﻳﻦ ﺍﻹﻧﺴﺎﱐ "ﺍﻟﻌـﺎﻡ"‬
‫ﺍﻟﺬﻱ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﺘﻌﺎﻣﻞ ﻫﻮ ﻃﺒﻌﺎ ﻣﻌﻪ ﻛﺈﻧﺴﺎﻥ ﻏﺮﰊ ﰲ ﺿﻮﺀ ﺭﻓﻀﻪ ﳌﺎ ﻳﻘﺪﻡ ﻟﻪ ﻣﻦ ﻣﻌﺘﻘﺪﺍﺕ ﻧﺼـﺮﺍﻧﻴﺔ‪،‬‬
‫ﻭﻳﻬﻮﺩﻳﺔ … ﻓﻼ ﳚﺪ ﺃﻣﺎﻣﻪ ﺇﻻ ﺍﻟﺒﺤﺚ ﻋﻦ ﺩﻳﻦ ﻳﻘﻮﻡ ﻋﻠﻰ ﻗﻴﻢ ﺃﺧﻼﻗﻴﺔ ﻫﺪﻓﻬﺎ‪ -‬ﻛﻤﺎ ﻳﺮﻯ‪" -‬ﺍﶈﺎﻓﻈﺔ ﻋﻠﻰ‬
‫ﺍﻟﺒﻘﺎﺀ" ﻟﻺﻧﺴﺎﻥ ﰲ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ )‪.(Sperry :611-2‬‬
‫ﺗﻠﻚ ﻫﻲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﱵ ﺗﻘﺪﻣﻬﺎ ﻟﻨﺎ ﺍﳌﺪﺭﺳﺔ "ﺍﳌﻌﺮﻓﻴﺔ‪ /‬ﺍﻟﻌﻘﻠﻴﺔ" ﰲ ﻓﻬﻢ ﺍﻹﻧﺴـﺎﻥ‪ ،‬ﻭﻫﻨـﺎﻙ ﺃﻳﻀـﺎ‬
‫ﻣﺪﺭﺳﺔ ﻗﺮﻳﺒﺔ ﻣﻨﻬﺎ ﺑﺪﺃﺕ ﲡﺪ ﺗﺄﻳﻴﺪﺍ ﻛﺒﲑﺍ ﺑﲔ ﻋﻠﻤﺎﺀ ﺍﻟـﻨﻔﺲ ﺍﳌﻌﺎﺻـﺮﻳﻦ ﻫـﻲ ﺍﳌﺪﺭﺳـﺔ ﺍﻹﻧﺴـﺎﻧﻴﺔ‬
‫‪ Humanistic Approach‬ﻭﺍﻟﱵ ﺗﺴﲑ ﺃﻳﻀﺎ ﰲ ﺧﻄﻮﻁ ﻧﺆﺩﻱ ﺇﱃ ﻧﺘﺎﺋﺞ ﳑﺎﺛﻠﺔ‪ ،‬ﻭﻳﻌﺘﱪ ﺍﻻﲡـﺎﻩ ﺍﻹﻧﺴـﺎﱐ‬

‫‪-٦٨-‬‬
‫ﲟﺜﺎﺑﺔ ﺛﻮﺭﺓ ﻋﻠﻰ ﺍﻟﱰﻋﺔ ﺍﳌﺎﺩﻳﺔ ﺍﳌﻴﻜﺎﻧﻴﻜﻴﺔ ﺍﻟﱵ ﺳﻴﻄﺮﺕ ﻋﻠﻰ ﺍﻟﻨﻤﻮﺫﺝ ﺍﻟﻌﻠﻤﻲ ﺍﻟﻘﺪﱘ ﰲ ﻓﻬـﻢ ﺍﻹﻧﺴـﺎﻥ‬
‫ﻭﺩﺭﺍﺳﺔ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﻭﻳﻮﺿﺢ ﻋﺎﱂ ﺍﻟﻨﻔﺲ ﺍﻳﺮﻓﲔ ﺗﺸﺎﻳﻠﺪ )ﺃﺟﺮﻭﺱ ﻭﺳﺘﺎﻧﺴﻴﻮ‪ (٩٠-٨٦ :‬ﺍﳋـﻂ‬
‫ﺍﻷﺳﺎﺳﻲ ﳍﺬﺍ ﺍﻟﺘﻮﺟﻪ ﺑﺄﻧﻪ ﻳﺘﻤﺜﻞ ﰲ ﺍﻟﻨﻈﺮ ﻟﻺﻧﺴﺎﻥ "ﻛﻘﻮﺓ ﻭﺍﻋﻴﺔ" ﻻ ﻋﻠﻰ ﺃﻧﻪ ﳎﺮﺩ ﺣﻴﻮﺍﻥ ﺃﻭ ﺁﻟﺔ‪ ،‬ﻭﻳـﺮﻯ‬
‫ﺃﻥ ﻫﺬﻩ ﻫﻲ ﻧﻘﻄﺔ ﺍﻻﻧﻄﻼﻕ ﺍﻟﺮﺋﻴﺴﻴﺔ ﳍﺬﺍ ﺍﳌﻨﻈﻮﺭ ﺍﻟﻌﻠﻤﻲ ﺍﳉﺪﻳﺪ ﻟﻺﻧﺴﺎﻥ ﻭﻳﻀﻴﻒ ﺃﺟﺮﻭﺱ ﻭﺳﺘﺎﻧﺴﻴﻮ ﺃﻥ‬
‫ﺍﻹﻧﺴﺎﻥ ﰲ ﻫﺬﺍ ﺍﳌﻨﻈﻮﺭ ﻟﻴﺲ ﳎﺮﺩ ﺭﺯﻣﺔ ﻣﻦ ﺭﺩﻭﺩ ﺍﻷﻓﻌﺎﻝ ﺃﻭ ﺍﻟﺪﻭﺍﻓﻊ ﺃﻭ ﺍﻵﻟﻴﺎﺕ ﺍﻟﻨﻔﺴﻴﺔ‪ ،‬ﻛﻤﺎ ﺃﻧﻪ ﻟـﻴﺲ‬
‫ﳎﺮﺩ ﻣﻨﺘﺞ ﺟﺎﻧﱯ ﻟﻘﻮﻯ ﺧﺎﺭﺟﻴﺔ ﻓﺎﻋﻠﺔ ﻭﻣﺆﺛﺮﺓ ﻓﻴﻪ‪ ،‬ﻭﺇﳕﺎ ﻫﻮ ﺇﻧﺴﺎﻥ ﻭﺍﻉ ﻟﻪ ﺇﺭﺍﺩﺓ ﳝﻠﻚ ﺣﺮﻳﺔ ﺍﻻﺧﺘﻴـﺎﺭ‪،‬‬
‫ﻭﳝﻠﻚ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻟﺘﺼﺮﻑ ﻣﻦ ﺃﺟﻞ ﲢﻘﻴﻖ ﺃﻫﺪﺍﻑ ﻳﻨﺘﻘﻴﻬﺎ ﺑﻨﻔﺴﻪ‪ ،‬ﰒ ﻳﻮﺿﺤﺎﻥ ﺃﻥ ﺍﻷﻫﺪﺍﻑ ﺇﳕﺎ ﺗﺴـﺘﻨﺪ‬
‫ﺑﺎﻟﻀﺮﻭﺭﺓ ﺇﱃ "ﻗﻴﻢ" ﻭﻣﻦ ﻫﻨﺎ ﻓﺈﻥ ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﰲ ﺍﻟﻨﻈﺮﺓ ﺍﳉﺪﻳﺪﺓ ﻳﺸﻤﻞ ﺩﺭﺍﺳﺔ ﺍﻟﻘﻴﻢ ﺍﻟﱵ ﺗﻮﺟﻪ ﺍﻟﺴـﻠﻮﻙ‬
‫ﺍﻟﻮﺍﻋﻲ ﻟﻠﻔﺮﺩ‪ ،‬ﻭﻳﻨﻘﻞ ﺍﳌﺆﻟﻔﺎﻥ ﻋﻦ ﻛﺎﺭﻝ ﺭﻭﺟﺮﺯ ﺗﺄﻛﻴﺪﻩ ﻋﻠﻰ ﺿﺮﻭﺭﺓ ﺍﻟﺒﺤﺚ ﰲ "ﺍﳌﻌﺎﱐ ﺍﻟﻌﻘﻠﻴﺔ ﻭﺍﻟﺮﻭﺣﻴﺔ‬
‫ﻟﻠﺴﻠﻮﻙ"‪ ،‬ﻭﻳﻌﻠﻖ ﺃﺟﺮﻭﺱ ﻭﺳﺘﺎﻧﺴﻴﻮ ﺑﻘﻮﳍﻤﺎ ﺇﻥ "ﻣﺆﺩﻱ ﺫﻟﻚ ﺃﻥ ﺣﻴﺎﺓ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻔﻜﺮﻳﺔ ﻭﺣﻴﺎﺗﻪ ﺍﻷﺧﻼﻗﻴﺔ‬
‫ﻭﺣﻴﺎﺗﻪ ﺍﻟﺮﻭﺣﻴﺔ ﻫﻲ ﺣﻘﺎﺋﻖ ﳑﺎﺛﻠﺔ ﲤﺎﻣﺎ ﳊﻘﻴﻘﺔ ﺣﻴﺎﺗﻪ ﺍﻟﺒﻴﻮﻟﻮﺟﻴﺔ"‪ ،‬ﻭﻳﻨﻘﻼﻥ ﻋﻦ ﻋﺎﱂ ﺍﻟﻨﻔﺲ ﺭﻭﻟـﻮ ﻣـﺎﻱ‬
‫ﻗﻮﻟﻪ ﺇﻥ ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﺍﳉﺪﻳﺪ ﻣﻔﻮ‪‬ﺽ ﻣﻦ ﻗﺒﻞ ﺍ‪‬ﺘﻤﻊ ﻟﻠﻌﻤﻞ ﰲ ﻣﻠﻜﻮﺕ ﻋﻘﻞ ﺍﻹﻧﺴﺎﻥ ﻭﺭﻭﺣـﻪ‪ ،‬ﻭﻟﻜـﻦ‬
‫ﺍﳌﺆﻟﻔﲔ ﻋﻨﺪﻣﺎ ﻳﺘﻌﺮﺿﺎﻥ ﻟﻠﻤﻘﺼﻮﺩ ﺑﺎﻟﻨﻮﺍﺣﻲ ﺍﻟﺮﻭﺣﻴﺔ ﻳﺴﲑﺍﻥ ﰲ ﻧﻔﺲ ﺍﳋﻄﻮﻁ ﺍﻟﻌﺎﻣﺔ ﻟﻠﺤﻀﺎﺭﺓ ﺍﻟﻐﺮﺑﻴـﺔ‬
‫ﺃﻳﻀﺎ … ﻓﻴﻔﺴﺮﺍﻥ ﺍﻟﻨﻮﺍﺣﻲ ﺍﻟﺮﻭﺣﻴﺔ ﺑﺄ‪‬ﺎ ﺗﺘﺼﻞ "ﺑﺎﻟﻘﻴﻢ ﺍﻷﺧﻼﻗﻴﺔ ﻭﺍﻟﻔﻜﺮﻳﺔ ﻭﺍﳉﻤﺎﻟﻴﺔ" ﻭﻳﻮﺿـﺤﺎﻥ ﺃ‪‬ـﺎ‬
‫ﺗﺘﻀﻤﻦ ﺍﳌﻌﺮﻓﺔ ﺍﻟﻌﻘﻠﻴﺔ ﻭﺍﳊﻜﻤﺔ ﻭﺍﳌﻬﺎﺭﺓ ﺍﻟﻔﻨﻴﺔ ﺇﺿﺎﻓﺔ ﺇﱃ ﲨﻴﻊ ﺍﳋﺼﺎﻝ ﺍﶈﻤﻮﺩﺓ ﻛـﺎﻟﻜﺮﻡ ﻭﺍﻟﺸـﺠﺎﻋﺔ‬
‫ﻭﺍﻷﻣﺎﻧﺔ ﻭﺍﻟﻄﻴﺒﺔ ﻭﺍﻟﺼﺪﻕ‪.‬‬
‫ﻭﻣﺮﺓ ﺃﺧﺮﻯ ﻓﺈﻧﻨﺎ ﻧﻼﺣﻆ ﺣﱴ ﻋﻨﺪ ﻋﻠﻤﺎﺀ ﺍﳌﺪﺭﺳﺔ ﺃﻳﻀﺎ ﻣﻴﻼ ﻻ ﳜﻔﻲ ﻟﺘﺠﻨـﺐ ﺍﻟـﺮﺑﻂ ﺑـﲔ‬
‫ﺍﳉﻮﺍﻧﺐ ﺍﻟﺮﻭﺣﻴﺔ ﻭﺑﲔ ﺍﳌﻌﺘﻘﺪﺍﺕ ﺍﻟﺪﻳﻨﻴﺔ … ﺧﺼﻮﺻﺎ ﻓﻴﻤﺎ ﻳﺘﺼﻞ ﺑﺼﻠﺔ ﺍﻹﻧﺴﺎﻥ ﺑﺮﺑﻪ ﻭﺧﺎﻟﻘﻪ‪ ،‬ﺑﺎﻟﺮﻏﻢ ﻣﻦ‬
‫ﺃﻥ ﻫﺬﻳﻦ ﺍﳌﺆﻟﻔﲔ ﻧﻔﺴﻴﻬﻤﺎ ﻳﻌﺘﺮﻓﺎﻥ‪ -‬ﺍﺳﺘﻨﺎﺩﺍ ﺇﱃ ﺍﻟﻨﻈﺮﻳﺎﺕ ﺍﳊﺪﻳﺜﺔ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻄﺒﻴﻌﻴﺔ‪ -‬ﰲ ﻣﻮﺍﺿﻊ ﺃﺧﺮﻯ‬
‫ﻣﻦ ﻣﺆﻟﻔﻬﻤﺎ ﺍﻟﻘﻴ‪‬ﻢ ﺑﻮﺟﻮﺩ ﺇﻟﻪ ﺣﻜﻴﻢ ﻭﺭﺍﺀ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﻭﻭﺭﺍﺀ ﺍﻟﻘﻮﺍﻧﲔ ﺍﻟﱵ ﺗﺴﻴ‪‬ﺮﻩ‪ ،‬ﻭﻟﻌﻞ ﺍﻟﺴﺒﺐ ﰲ ﻋـﺪﻡ‬
‫ﻗﺪﺭﺓ ﺃﻭﻟﺌﻚ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﺍﺟﺘﻴﺎﺯ ﻫﺬﻩ ﺍﳋﻄﻮﺓ ﺍﳌﺘﺒﻘﻴﺔ ﰲ ﻃﺮﻳﻖ ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﺍﳊﻖ ﻳﻜﻤﻦ ﻛﻤـﺎ ﺭﺃﻳﻨـﺎ ﰲ‬
‫ﺍﻟﺘﺼﻮﺭﺍﺕ ﺍﶈﺮ‪‬ﻓﺔ ﻭﺍﳌﺸﻮﻫﺔ ﻟﻠﺪﻳﻦ ﰲ ﺗﻠﻚ ﺍ‪‬ﺘﻤﻌﺎﺕ‪ ،‬ﻛﻤﺎ ﻳﻜﻤﻦ ﰲ ﺗﻌﺪﺩ ﺍﻟﺪﻳﺎﻧﺎﺕ ﰲ ﺗﻠﻚ ﺍ‪‬ﺘﻤﻌـﺎﺕ‬
‫ﻭﺗﺒﻨﻴﻬﺎ ﻧﺘﻴﺠﺔ ﻟﺬﻟﻚ ﻟﻔﻜﺮﺓ ﺍﻟﺘﻌﺪﺩﻳﺔ ﺍﻟﺪﻳﻨﻴﺔ ‪ Pluralism‬ﻭﳌﺒﺎﺩﺉ ﺍﻟﻌﻠﻤﺎﻧﻴﺔ ‪.Secularism‬‬
‫ﺃﻣﺎ ﺍﻟﻌﺎﱂ ﺍﳌﺴﻠﻢ ﺍﻟﺬﻱ ﻳﻨﻄﻠﻖ ﻣﻦ ﻋﻘﻴﺪﺓ ﺻﺤﻴﺤﺔ ﻏﲑ ﳏﺮ‪‬ﻓﺔ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﺆﻣﻦ ﺑﺈﻟﻪ ﻗﻮﻱ ﻗﺎﻫﺮ‪ ،‬ﺭﺅﻑ‬
‫ﺭﺣﻴﻢ‪ ،‬ﻣﺎﻟﻚ ﺍﳌﻠﻚ‪ ،‬ﻣﻄﻠﻖ ﺍﻟﺘﺼﺮﻑ ﰲ ﺍﻟﻜﻮﻥ ﻛﻠﻪ‪ ،‬ﺍﻟﺬﻱ ﺧﻠﻖ ﺑﲏ ﺁﺩﻡ ﰲ ﺃﺣﺴﻦ ﺗﻘـﻮﱘ‪ ،‬ﻭﺃﺷـﻬﺪﻫﻢ‬
‫ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ ﺃﻟﺴﺖ ﺑﺮﺑﻜﻢ ﻗﺎﻟﻮﺍ ﺑﻠﻰ ﺷﻬﺪﻧﺎ‪ ،‬ﰒ ﺃﺭﺳﻞ ﺍﻟﺮﺳﻞ ﳍﺪﺍﻳﺔ ﺍﻟﻨـﺎﺱ ﻭﺗـﺬﻛﲑﻫﻢ ﲟـﺎ ﺃﻭﺩﻉ ﰲ‬
‫ﻓﻄﺮ‪‬ﻢ ﺍﻟﻨﻘﻴﺔ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺑﻌﺪ ﺫﻟﻚ ﺭﺍ ‪‬ﺩ ﺍﻟﻨﺎﺱ ﺇﱃ ﻣﻌﺎﺩ‪ ،‬ﻓﻤﺠﺎﺯﻳﻬﻢ ﻋﻠﻰ ﺃﻋﻤﺎﳍﻢ ﰲ ﻳﻮﻡ ﺗﺸـﺨﺺ ﻓﻴـﻪ‬
‫ﺍﻷﺑﺼﺎﺭ … ﺇﻥ ﻣﻦ ﻳﺆﻣﻦ ‪‬ﺬﺍ ﻛﻠﻪ ﻻ ﳝﻜﻦ ﺇﻻ ﺍﻟﺘﺴﻠﻴﻢ ﺑﺄﻥ ﻣﻌﺮﻓﺔ ﺍﻹﻧﺴﺎﻥ ﺑﺮﺑﻪ ﻭﻧﻮﻉ ﺻﻠﺘﻪ ﺑﻪ ﺳـﺒﺤﺎﻧﻪ‬

‫‪-٦٩-‬‬
‫ﻫﻲ ﳏﻮﺭ ﺣﻴﺎﺗﻪ‪ ،‬ﻭﺃ‪‬ﺎ ﺃﻫﻢ ﺍﻟﻌﻮﺍﻣﻞ ﺍﳌﺆﺛﺮﺓ ﻋﻠﻰ ﺳﻠﻮﻛﻪ‪ ،‬ﻓﻜﻠﻤﺎ ﻛﺎﻧﺖ ﻣﻌﺮﻓﺔ ﺍﻹﻧﺴﺎﻥ ﺑـﺎﷲ ﺻـﺤﻴﺤﺔ‬
‫ﻭﺻﻠﺘﻪ ﺑﻪ ﻗﻮﻳﺔ ﻛﺎﻥ ﺍﻻﺣﺘﻤﺎﻝ ﻛﺒﲑﺍ ﰲ ﺃﻥ ﻳﺄﰐ ﺳﻠﻮﻛﻪ ﻣﺘﻤﺸﻴﺎ ﻣﻊ ﺍﻟﺘﻮﺟﻴﻪ ﺍﻹﳍﻲ ﳌﺎ ﻓﻴﻪ ﺻﻼﺣﻪ‪ ،‬ﻓﻴﻌﻴﺶ‬
‫ﰲ ﺣﺎﻟﺔ ﻣﻦ ﺍﻟﻄﻤﺄﻧﻴﻨﺔ ﻭﺍﻟﺴﻜﻨﻴﺔ ﺗﺘﻤﺸﻰ ﻣﻊ ﺃﻓﻀﻞ ﻣﺎ ﻳﺘﻤﻨﺎﻩ ﻣﻦ ﻳﻜﺘﺒﻮﻥ ﺣﻮﻝ ﻣﻌﺎﻳﲑ ﺍﻟﺼـﺤﺔ ﺍﻟﻨﻔﺴـﻴﺔ‬
‫ﻭﺍﻟﺘﻮﺍﻓﻖ ﺍﻻﺟﺘﻤﺎﻋﻲ ﰲ ﺍﻟﺪﻧﻴﺎ ﻗﺒﻞ ﺃ‪ ،‬ﻳﺮﲢﻞ ﺇﱃ ﻧﻌﻴﻢ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﺃﻣﺎ ﺃﻥ ﻛﺎﻧﺖ ﻣﻌﺮﻓﺘﻪ ﺑﺎﷲ ﳏﺮﻓﺔ ﺃﻭ ﻧﺎﻗﺼﺔ‬
‫ﺃﻭ ﻣﺸﻮﻫﺔ ﺃﻭ ﻛﺎﻧﺖ ﺻﻠﺘﻪ ﺑﺎﷲ ﻣﻨﻘﻄﻌﺔ ﻓﺈﻥ ﺍﻻﺣﺘﻤﺎﻝ ﻛﺒﲑ ﰲ ﺃﻥ ﻳﻜﻮﻥ ﺃﻛﺜﺮ ﺗﻌﺮﺿـﺎ ﻟﻼﺿـﻄﺮﺍﺑﺎﺕ‬
‫ﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻻﳓﺮﺍﻓﺎﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﻫﻮ ﰲ ﺍﻵﺧﺮﺓ ﻣﻦ ﺍﳋﺎﺳﺮﻳﻦ‪.‬‬
‫ﻭﻗﺪ ﻓﻄﻦ ﻛﺜﲑ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻟﻨﻔﺲ ﺍﳌﺴﻠﻤﲔ ﺇﱃ ﺗﻠﻚ ﺍﳊﻘﺎﺋﻖ ﻭﻃﺎﻟﺒﻮﺍ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﺘﻄـﻮﺭ ﺍﻟﺮﻭﺣـﻲ‬
‫ﻭﺍﳋﻠﻘﻲ ﻟﻺﻧﺴﺎﻥ ﻣﻮﺿﻮﻋﺎ ﻟﻠﺪﺭﺍﺳﺔ ﺍﻟﻨﻔﺴﻴﺔ‪ ،‬ﻓﲑﻯ ﺩ‪ .‬ﻋﺒﺪ ﺍﳊﻤﻴـﺪ ﺍﳍـﺎﴰﻲ )‪ (٩٧-٩٦ :١٩٨٤‬ﺃﻥ‬
‫ﺍﻹﻧﺴﺎﻥ ﺑﻔﻄﺮﺗﻪ ﻛﺎﺋﻦ ﺣﻲ ﻳﺄﻣﻞ ﻭﻳﺘﺄﻣﻞ ﻭﻳﻌﺘﻘﺪ ﻭﻳﺆﻣﻦ‪ ،‬ﻭﻫﻮ ﻗﺎﺩﺭ ﻋﻠﻰ ﺃﻥ ﻳﺪﺭﻙ ﻋﻦ ﻳﻘﲔ ﻭﺟـﻮﺩ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﻭﻭﺣﺪﺍﻧﻴﺘﻪ‪ ،‬ﻭﻳﺪﺭﻙ ﺃﳘﻴﺔ ﻃﺎﻋﺔ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪ ،‬ﻭﻣﻦ ﻫﻨﺎ ﻓﺈﻥ ﻣﻦ ﺍﻟﻀﺮﻭﺭﻱ ﺩﺭﺍﺳﺔ ﻫـﺬﺍ ﺍﳉﺎﻧـﺐ‬
‫ﺍﻟﺮﻭﺣﻲ ﰲ ﺍﻹﻧﺴﺎﻥ ﻟﺒﻴﺎﻥ ﻃﺒﻴﻌﺘﻪ ﻭﻣﺮﺍﺣﻞ ﺗﻄﻮﺭﻩ ﻭﻋﻮﺍﻣﻞ ﺻﺤﺘﻪ ﻭﺍﳓﺮﺍﻓﻪ‪ ،‬ﰒ ﻳﺮﺩ ﻋﻠﻰ ﺣﺠﺔ ﻣﻦ ﺯﻋﻤﻮﺍ‬
‫ﻋﺪﻡ ﺇﻣﻜﺎﻥ ﺩﺭﺍﺳﺔ ﺍﳉﻮﺍﻧﺐ ﺍﻟﺮﻭﺣﻴﺔ ﻟﻺﻧﺴﺎﻥ ﺩﺭﺍﺳﺔ ﻋﻠﻤﻴﺔ ﻗﺎﺋﻼ ﺑﺄﻥ ﺟﻬﻞ ﻋﻠﻤـﺎﺀ ﺍﻟﻄﺒﻴﻌـﺔ ﲜـﻮﻫﺮ‬
‫ﺍﻟﻜﻬﺮﺑﺎﺀ ﻭﺍﳌﻐﻨﻄﻴﺴﻴﺔ ﱂ ﳝﻨﻌﻬﻢ ﻣﻦ ﺩﺭﺍﺳﺔ ﺁﺛﺎﺭﻫﺎ ﻛﺎﳊﺮﺍﺭﺓ ﻭﺍﳊﺮﻛﺔ ﻭﺍﻟﻀﻮﺀ‪ ،‬ﻛﻤﺎ ﺃﻥ ﻋﻠﻤـﺎﺀ ﺍﻟـﻨﻔﺲ‬
‫ﻳﺪﺭﺳﻮﻥ ﺍﻟﺬﻛﺎﺀ ﻭﺍﻟﻌﺎﻃﻔﺔ ﻋﻦ ﻃﺮﻳﻖ ﺩﺭﺍﺳﺔ ﺁﺛﺎﺭﻫﺎ ﻭﻋﻮﺍﻣﻠﻬﺎ ﻣﻊ ﺍﳉﻬﻞ ﺑﻄﺒﻴﻌﺘﻬﺎ ﺃﻭ ﺟﻮﻫﺮﻫﺎ‪ ،‬ﰒ ﻳﺼـﻞ‬
‫ﺇﱃ ﺃﻥ "ﻧﻔﺲ ﺍﻟﺸﻲﺀ ﺻﺤﻴﺢ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺠﺎﻧﺐ ﺍﻟﺮﻭﺣﻲ ﻣﻦ ﺍﻟﺘﻜﻮﻳﻦ ﺍﻟﻨﻔﺴﻲ ﻟﻺﻧﺴﺎﻥ‪ ،‬ﻓﻌﻠﻤﺎﺀ ﺍﻟﻨﻔﺲ ﻟﻴﺴﻮﺍ‬
‫ﰲ ﺣﺎﺟﺔ ﺇﱃ ﺩﺭﺍﺳﺔ ﺣﻘﻴﻘﻴﺔ ﺍﻟﻘﻴﻤﺔ ﻭﺍﻟﺮﻭﺡ ﻭﺟﻮﻫﺮﻫﺎ ﺑﻞ ﺇﱃ ﻇﻮﺍﻫﺮﻫﺎ ﰲ ﺣﻴـﺎﺓ ﺍﻹﻧﺴـﺎﻥ"‪ … ،‬ﺃﻣـﺎ‬
‫ﺍﻟﺪﻛﺘﻮﺭ ﻣﺎﻟﻚ ﺑﺪﺭﻱ ﻓﺈﻧﻪ ﻳﻘﺮﺭ ﻣﻦ ﻭﺍﻗﻊ ﺩﺭﺍﺳﺎﺗﻪ ﺍﻟﺘﻄﺒﻴﻘﻴﺔ ﺃﻧﻪ "ﻣﻦ ﺍﻟﻮﺍﺿﺢ ﺃﻥ ﺍﻹﺳﻼﻡ ﻛﺄﺳﻠﻮﺏ ﻟﻠﺤﻴﺎﺓ‬
‫ﻳﻠﻌﺐ ﺩﻭﺭﺍ ﺭﺋﻴﺴﻴﺎ ﻟﻠﻐﺎﻳﺔ ﰲ ﺍﻟﺘﻄﻮﺭ ﺍﻟﻌﺎﻃﻔﻲ ﻭﺍﻻﺟﺘﻤﺎﻋﻲ ﻭﺍﻟﺸﺨﺼﻲ ﻟﻺﻧﺴﺎﻥ ﺍﳌﺴﻠﻢ" ﻭﻳﺮﻯ ﺃﻥ ﺍﺳﺘﻤﺮﺍﺭ‬
‫ﻋﻠﻤﺎﺀ ﺍﻟﻨﻔﺲ ﺍﳌﺴﻠﻤﲔ ﰲ ﺍﺳﺘﺨﻼﺹ ﻧﻈﺮﻳﺎ‪‬ﻢ ﻭﳑﺎﺭﺳﺘﻬﻢ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻟﻨﻔﺲ ﻏﲑ ﺍﳌﺴﻠﻤﲔ ﻳﻌﺘﱪ ﻣﺄﺳـﺎﺓ‪،‬‬
‫ﻭﺃﻥ ﺍﻟﻨﻈﺮ ﻟﻠﺠﻮﺍﻧﺐ ﺍﻟﺮﻭﺣﻴﺔ ﻋﻠﻰ ﺃ‪‬ﺎ ﻏﲑ ﺫﺍﺕ ﺑﺎﻝ ﰲ ﻓﻬﻢ ﺍﻟﺴﻠﻮﻙ ﻳﻌﺘﱪ ﻓﻬﻤﺎ ﻏﲑ ﻋﻠﻤﻲ ﺃﻭ ﻋﻠﻰ ﺍﻷﻗﻞ‬
‫ﻏﲑ ﻣﻨﺼﻒ )‪.(١٣١-١٢٩ :١٩٨٢‬‬
‫ﻭﳑﺎ ﺳﺒﻖ ﻳﺘﺒﲔ ﻟﻨﺎ ﺃﻧﻪ ﻻ ﳝﻜﻦ ﻟﻨﻈﺮﻳﺎﺕ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺃﻥ ﺗﺼﻞ ﺇﱃ ﻓﻬﻢ ﺍﻹﻧﺴﺎﻥ ﻭﺗﻔﺴـﲑ‬
‫ﺳﻠﻮﻛﻪ ﺗﻔﺴﲑﺍ ﺻﺤﻴﺤﺎ ﻣﺎ ﺩﺍﻣﺖ ﺗﺴﺘﺒﻌﺪ ﻋﻦ ﻗﺼﺪ ﺫﻟﻚ ﺍﻟﻘﻄﺎﻉ ﺍﻟﺮﺋﻴﺴﻲ ﻣﻦ ﻗﻄﺎﻋﺎﺕ ﺍﳌﺘﻐﲑﺍﺕ ﺍﳌﺆﺛﺮﺓ‬
‫ﺗﺄﺛﲑﺍ ﺣﻴﻮﻳﺎ ﻋﻠﻰ ﺍﻟﺴﻠﻮﻙ ﺃﻻ ﻭﻫﻮ ﺍﻟﻘﻄﺎﻉ ﺍﳌﺘﻌﻠﻖ ﺑﺘﺄﺛﲑ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺮﻭﺣﻴﺔ‪ ،‬ﺍﻟﱵ ﺗﺘﺼـﻞ ﺃﺳﺎﺳـﺎ ﺑـﻮﻋﻲ‬
‫ﺍﻹﻧﺴﺎﻥ ﺑﻮﺟﻮﺩﻩ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ‪ ،‬ﻭﺗﺴﺎﺅﻟﻪ ﺍﻟﺪﺍﺋﺐ ﻋﻤﻦ ﺧﻠﻘﻪ ﻭﺻﻮﺭﻩ‪ ،‬ﻭﺳﺨﺮ ﻟﻪ ﻣﺎ ﺳﺨﺮ ﻣﻦ ﺍﻟﻜﺎﺋﻨﺎﺕ‪،‬‬
‫ﰒ ﻣﻌﺮﻓﺘﻪ ﲞﺎﻟﻘﻪ‪ ،‬ﻭﻣﺎ ﺗﺴﺘﺜﲑﻩ ﺗﻠﻚ ﺍﳌﻌﺮﻓﺔ ﻣﻦ ﺷﻌﻮﺭ ﺑﺎﳊﺎﺟﺔ ﺇﻟﻴﻪ ﻭﺍﻟﺮﺟﺎﺀ ﻓﻴﻪ ﻭﺍﳋﻮﻑ ﻣﻨﻪ‪ ،‬ﺑﺎﻋﺘﺒﺎﺭ ﻫﺬﻩ‬
‫ﺍﻟﻮﺟﺪﺍﻧﺎﺕ ﻫﻲ ﺍﶈﺮﻙ ﻟﻠﱰﻭﻉ ﻭﺍﻹﺭﺍﺩﺓ ﻭﺍﻟﺴﻠﻮﻙ ﺍﻟﻮﺍﻗﻌﻲ‪.‬‬

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‫ﻓﺈﺫﺍ ﺍﻧﺘﻘﻠﻨﺎ ﺇﱃ ﻣﻬﻦ ﺍﳌﺴﺎﻋﺪﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﺧﺼﻮﺻﺎ ﺍﻹﺭﺷﺎﺩ ﺍﻟﻨﻔﺴﻲ ﻭﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻟﻮﺟﺪﻧﺎ‬
‫ﺗﻮﺍﺯﻳﺎ ﺑﲔ ﺍﻻﲡﺎﻫﺎﺕ ﺍﳌﻬﻨﻴﺔ ﺍﻟﺴﺎﺋﺪﺓ ﻓﻴﻬﺎ ﻭﺑﲔ ﺫﺍﺕ ﺍﻻﲡﺎﻫﺎﺕ ﺍﳌﺘﺼﺎﺭﻋﺔ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴـﺔ ﺍﻟـﱵ‬
‫ﺗﺴﺘﻨﺪ ﺇﻟﻴﻬﺎ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﻌﻠﻤﻴﺔ ﻟﺘﻠﻚ ﺍﳌﻬﻦ‪ .‬ﻭﺇﺫﺍ ﻛﻨﺎ ﻗﺪ ﻭﺟﺪﻧﺎ ﺃﻥ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻗﺪ ﺣﺬﺕ ﰲ ﺩﺭﺍﺳﺘﻬﺎ‬
‫ﻟﻺﻧﺴﺎﻥ ﺣﺬﻭ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻄﺒﻴﻌﻴﺔ ﻭﺗﺄﺛﺮﺕ ﺑﺘﻠﻚ ﺍﻟﻌﻠﻮﻡ ﺃﻭ ﹰﻻ ﰲ ﺍﲡﺎﻫﻬﺎ ﺍﳌﺎﺩﻱ ﺍﳌﻴﻜﺎﻧﻴﻜﻲ ﺍﻟﻘﺪﱘ ﰒ ﺃﺧـﲑﺍ ﰲ‬
‫ﻣﻨﻈﻮﺭﻫﺎ ﺍﻟﻌﻠﻤﻲ ﺍﳉﺪﻳﺪ‪ ،‬ﻓﺈﻧﻨﺎ ﺳﻨﻼﺣﻆ ﺃﻥ ﺍﻹﺭﺷﺎﺩ ﺍﻟﻨﻔﺴﻲ ﻭﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺃﻳﻀﺎ ﻗﺪ ﺳﺎﺭ ﻛﻞ ﻣﻨﻬﻤﺎ‬
‫ﻋﻠﻰ ﻧﻔﺲ ‪‬ﺞ ﺗﻠﻚ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﻓﺎﲣﺬﺕ ﰲ ﻣﻨﻈﻮﺭﻫﺎ ﺍﻟﺘﻘﻠﻴﺪﻱ ﺍﻟﻘﺪﱘ ﺗﻮﺟﻬﺎ ﻋﻠﻤﺎﻧﻴﺎ ﺧﺎﻟﺼﺎ ﻳﺴﺘﺒﻌﺪ ﺍﻟـﺪﻳﻦ‬
‫ﺑﺎﻟﻜﻠﻴﺔ ﻣﻦ ﻋﻤﻠﻴﺔ ﺍﳌﺴﺎﻋﺪﺓ‪ ،‬ﰒ ﺍﲡﻬﺖ ﺑﻌﺾ ﺍﻟﻜﺘﺎﺑﺎﺕ ﻓﻴﻬﺎ ﺃﺧﲑﺍ ﻋﻠﻰ ﺍﺳﺘﺤﻴﺎﺀ ﻟﻠﻤﻄﺎﻟﺒﺔ ﺑﻌﻼﻗﺔ ﺃﻭﺛﻖ ﻣﻊ‬
‫ﺍﻟﺪﻳﻦ ﻭﺑﺄﺧﺬ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺮﻭﺣﻴﺔ ﰲ ﺍﻻﻋﺘﺒﺎﺭ ﻋﻨﺪ ﺗﻘﺪﱘ ﺍﳌﺴﺎﻋﺪﺓ‪.‬‬
‫ﻓﺈﺫﺍ ﺑﺪﺃﻧﺎ ﺑﺎﻹﺭﺷﺎﺩ ﺍﻟﻨﻔﺴﻲ ﻓﺈﻧﻨﺎ ﺳﻨﺠﺪ ﻣﺒﺎﺷﺮﺓ ﻛﻼ ﻣﻦ ﺍﻟﺴﺎﺋﺮﻳﻦ ﻋﻠﻰ ‪‬ﺞ ﻣﺪﺭﺳـﺔ ﺍﻟﺘﺤﻠﻴـﻞ‬
‫ﺍﻟﻨﻔﺴﻲ ﺃﻭ ﺍﳌﺪﺭﺳﺔ ﺍﻟﺴﻠﻮﻛﻴﺔ ﻳﺘﺨﺬﻭﻥ ﺑﺎﻟﺘﺒﻌﻴﺔ ﻧﻔﺲ ﺍﳌﻮﺍﻗﻒ ﺍﳌﻌﺎﺩﻳﺔ ﻟﻠﺪﻳﻦ ﻭﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺮﻭﺣﻴﺔ ﺍﻟﱵ ﺗﺘﺨﺬﻫﺎ‬
‫ﺗﻠﻚ ﺍﳌﺪﺍﺭﺱ ﻛﻤﺎ ﻳﺘﻤﺜﻞ ﺫﻟﻚ ﰲ ﺃﻗﻮﺍﻝ ﺭﻭﺍﺩﻫﺎ‪ ،‬ﻓﺒﺎﻟﻨﺴﺒﺔ ﻟﻠﻤﺪﺭﺳـﺔ ﺍﻷﻭﱃ ﳒـﺪ ﻓﺮﻭﻳـﺪ )ﺃﺟـﺮﻭﺱ‬
‫ﻭﺳﺘﺎﻧﺴﻴﻮ‪ (٥٩ -٥٨ :‬ﻳﻘﺮﺭ ﺃﻥ ﺍﻷﺩﻳﺎﻥ "ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﺼﻨﻒ ﺑﺎﻋﺘﺒﺎﺭﻫﺎ ‪‬ﻭﻫ‪‬ﻤﹰﺎ ﻣﻦ ﺃﻭﻫﺎﻡ ﺍﳉﻤﺎﻫﲑ" … ﻭﺃ‪‬ﺎ‬
‫ﻧﺸﺄﺕ ﻣﻦ ﺣﺎﺟﺔ ﺍﻹﻧﺴﺎﻥ ﳊﻤﺎﻳﺔ ﻧﻔﺴﻪ ﻣﻦ ﻗﻮﻯ ﺍﻟﻄﺒﻴﻌﺔ‪ ،‬ﻭﻫﻜﺬﺍ ﻓﺈﻥ ﺍﻹﻧﺴﺎﻥ ﰲ ﺯﻋﻤﻪ ﻫﻮ ﺍﻟﺬﻱ ﳜﻠـﻖ‬
‫ﺍﷲ ﻭﻟﻴﺲ ﺍﻟﻌﻜﺲ )!( ﻭﻣﻦ ﻫﻨﺎ ﻓﺈﻥ ﺍﻟﺪﻳﻦ ﰲ ﺭﺃﻳﻪ ﻫﻮ ﻧﻮﻉ ﻣﻦ ﺍﻟﻄﻔﻮﻟـﺔ ‪ Infantilism‬ﺍﻟـﱵ ﻻ ﺑـﺪ ﺃﻥ‬
‫ﻳﺘﺠﺎﻭﺯﻫﺎ ﺍﻟﻨﺎﺱ ﻳﻮﻣﺎ ﻣﺎ‪ ،‬ﺃﻭ ﺃﻧﻪ ﻧﻮﻉ ﻣﻦ ﺍﳌﺮﺽ ﺍﻟﻨﻔﺴﻲ‪ ،‬ﻳﻘﻮﻝ ﺩﻭﻫﺮﰐ )‪ (O'doherty,1978:6‬ﺃﻥ ﻓﺮﻭﻳﺪ‬
‫"ﻗﺪ ﺍﻋﺘﱪ ﺍﻟﺪﻳﻦ ﻣﺮﺿﺎ ﻋﺼﺎﺑﻴﺎ" ﻷﻧﻪ ﻛﺎﻥ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻪ ﳝﺜﻞ ﻧﻜﻮﺻﺎ ﺇﱃ ﻣﺮﺣﻠﺔ ﻃﻔﻮﻟﻴﺔ … )ﻭﺫﻟـﻚ ﻣـﻦ‬
‫ﻣﻨﻄﻠﻖ( ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺮﺍﺷﺪ ﺍﻟﺬﻱ ﻻ ﻳﺴﺘﻄﻴﻊ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﻣﺸﻜﻼﺗﻪ ﺑﻄﺮﻳﻘﺔ ﻋﻘﻼﻧﻴﺔ ﻳﺼﻴﺒﻪ ﺍﻟﻨﻜـﻮﺹ ﺇﱃ‬
‫ﻣﺴﺘﻮﻯ ﺍﻟﺪﻓﺎﻋﺎﺕ ﺍﻟﻄﻔﻠﻴﺔ …‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺴﺒﺐ ﰲ ﺃﻥ ﻓﺮﻭﻳﺪ ﻳﺮﻯ ﺃﻥ ﺍﻟﺪﻳﻦ ﺑـﺬﻟﻚ ﻳﻌﺘـﱪ ﺍﻟﻌﺼـﺎﺏ‬
‫ﺍﻟﻮﺳﻮﺍﺳﻲ ﺍﻟﻌﺎﻡ ﻟﻠﺒﺸﺮ ﲨﻴﻌﺎ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﻫﻨﺎﻙ ﻣﻦ ﺍﻧﺸﻘﻮﺍ ﻋﻠﻰ ﻓﺮﻭﻳﺪ ﻭﺧﺎﻟﻔﻮﻩ ﰲ ﺍﻟﺮﺃﻱ ﺣﻮﻝ ﻫﺬﻩ ﺍﻟﻘﻀﻴﺔ )ﺇﺿﺎﻓﺔ ﺇﱃ ﻏﲑﻫﺎ(‬
‫ﻣﺜﻞ ﻳﻮﻧﺞ ﻓﺈﻥ ﺃﺭﺍﺀﻫﻢ ﱂ ﻳﺘﺢ ﳍﺎ ﻧﻔﺲ ﺍﻟﺪﺭﺟﺔ ﻣﻦ ﺍﻟﻘﺒﻮﻝ ﰲ ﺍﻷﻭﺳﺎﻁ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﳌﻬﻨﻴﺔ ﺑﺴـﺒﺐ ﺷـﻴﻮﻉ‬
‫ﺍﻟﺮﻭﺡ ﺍﳌﻌﺎﺩﻳﺔ ﻟﻠﺪﻳﻦ ﰲ ﺗﻠﻚ ﺍﻷﻭﺳﺎﻁ ﻛﻤﺎ ﺑﻴ‪‬ﻨﺎ‪ ،‬ﻭﺫﻟﻚ ﺑﺎﻟﺮﻏﻢ ﻣﻦ ﺃﻥ ﻳﻮﻧﺞ ﻗﺪ ﻋﱪ ﻋﻦ ﺁﺭﺍﺋﻪ ﺍﳌﻨﺎﻗﻀـﺔ‬
‫ﲤﺎﻣﺎ ﻵﺭﺍﺀ ﻓﺮﻭﻳﺪ ﰲ ﺍﳌﻮﺿﻮﻉ ﺑﻜﻞ ﻭﺿﻮﺡ ﻭﻗﻮﺓ ﺣﻴﺚ ﻳﻘﺮﺭ "ﺇﻥ ﺍﻟﺪﻳﻦ ﺃﺑﻌﺪ ﻣﺎ ﻳﻜﻮﻥ ﻋﻦ ﺃﻥ ﻳﻌﺘﱪ ﻣﺮﺿﺎ‬
‫ﻋﺼﺎﺑﻴﺎ‪ ،‬ﻭﺍﺩﻋﻰ ﺃﻧﻪ ﱂ ﳛﺪﺙ ﺃﺑﺪﹰﺍ ﺃﻥ ﺟﺎﺀﻩ ﻣﺮﻳﺾ ﺑﺎﻷﻣﺮﺍﺽ ﺍﻟﻌﺼﺎﺑﻴﺔ ﺇﻻ ﻭﻛﺎﻥ ﺳﺒﺐ ﻣﺮﺿﻪ ﻫﻮ ﺑﻌـﺪﻩ‬
‫ﻋﻦ ﺍﻟﺪﻳﻦ‪ ،‬ﻛﻤﺎ ﺃﻧﻪ ﱂ ﻳﻌﺎﰿ ﻣﺮﻳﻀﺎ ﻗﻂ ﺇﻻ ﻭﻛﺎﻥ ﺷﻔﺎﺅﻩ ﺑﺴﺒﺐ ﻋﻮﺩﺗﻪ ﻟﻠﺪﻳﻦ"‪ .‬ﻭﻟﻜﻦ ﻳﻮﻧﺞ ﻛﺎﻥ ﻳـﺮﺩﺩ‬
‫ﺩﺍﺋﻤﺎ ﺃﻧﻪ ﻋﺎﱂ ﻧﻔﺲ ﺇﻣﺒﲑﻳﻘﻲ‪ ،‬ﻭﱂ ﻳﻈﻬﺮ ﺍﻟﺘﺰﺍﻣﺎ ﳓﻮ ﺃﻱ ﺩﻳﻦ ﻣﻌﲔ‪ ،‬ﳑﺎ ﺩﻋﺎ ﺍﻟﺒﻌﺾ ﺇﱃ ﺍﻟﻈﻦ ﺑﺄﻧـﻪ ﻣـﻦ‬
‫ﺍﻟﻼﺃﺩﺭﻳﲔ ﺃﻭ ﺣﱴ ﻣﻦ ﺍﳌﻼﺣﺪﺓ ﺇﻻ ﺃﻧﻪ ﻓﻘﻂ ﻳﺴﺠﻞ ﺍﻟﻮﺍﻗﻊ ﺍﳌﺸﺎﻫﺪ ﺃﻣﺎﻣﻪ )‪.(O'doherty:15-16‬‬

‫‪-٧١-‬‬
‫ﺃﻣﺎ ﻣﺆﺳﺲ ﺍﻟﺴﻠﻮﻛﻴﺔ ﺟﻮﻥ ﻭﺍﻃﺴﻮﻥ ﻓﻜﺎﻥ ﻳﺮﻯ ﺃﻥ ﺟﺴﻢ ﺍﻹﻧﺴﺎﻥ ﻫﻮ "ﺍﳊﻘﻴﻘﺔ ﺍﻟﻮﺣﻴﺪﺓ"‪ ،‬ﻭﺃﻥ‬
‫ﺳﻠﻮﻛﻪ ﻭﻟﻴﺲ ﻭﻋﻴﻪ ﻫﻮ ﺍﳌﻮﺿﻮﻉ ﺍﻟﺼﺤﻴﺢ ﻟﻌﻠﻢ ﺍﻟﻨﻔﺲ‪ ،‬ﻭﻛﺎﻥ ﻳﻘﻮﻝ ﺇﻥ ﺍﻟﻨﺎﺱ ﻣﺴﺘﻌﺪﻭﻥ ﻟﻼﻋﺘﺮﺍﻑ ﺑﺄ‪‬ﻢ‬
‫ﺣﻴﻮﺍﻧﺎﺕ‪ ،‬ﻏﲑ ﺃ‪‬ﻢ ﻳﺮﻳﺪﻭﻥ ﺃ‪ ،‬ﻳﻀﻴﻔﻮﺍ ﺇﱃ ﺫﻟﻚ ﺷﻴﺌﺎ ﺁﺧﺮ ﳜﻠﻖ ﺍﳌﺸﺎﻛﻞ‪ ،‬ﻭﻳﻨﺪﺭﺝ ﲢﺖ ﻫـﺬﺍ "ﺍﻟﺸـﻲﺀ‬
‫ﺍﻵﺧﺮ" ﻋﻨﺪﻩ ﻛﻞ ﻣﺎ ﻳﻌﺮﻑ ﺑﺎﻟﺪﻳﻦ ﻭﺍﳊﻴﺎﺓ ﺑﻌﺪ ﺍﳌﻮﺕ‪ ،‬ﻭﺍﻷﺧﻼﻕ‪ ،‬ﻭﺍﳊﻘﻴﻘﺔ ﺍﻟﻌﺎﺭﻳﺔ ﰲ ﺭﺃﻳﻪ ﺃﻥ ﻋﻠﻲ ﻋﺎﱂ‬
‫ﺍﻟﻨﻔﺲ ﺃﻥ ﻳﺼﻒ ﺳﻠﻮﻙ ﺍﻹﻧﺴﺎﻥ ﺑﻌﺒﺎﺭﺍﺕ ﻻ ﲣﺘﻠﻒ ﻋﻦ ﺗﻠﻚ ﺍﻟﱵ ﺗﺴﺘﺨﺪﻡ ﰲ ﻭﺻﻒ ﺳﻠﻮﻙ ﺍﻟﺜﻮﺭ ﺍﻟﺬﻱ‬
‫ﻳﻨﺤ‪‬ﺮ ‪‬ﻩ )ﺃﺟﺮﻭﺱ ﻭﺳﺘﺎﻧﺴﻴﻮ‪.(٨٥-٨٣ :‬‬
‫ﻭﻻ ﺯﺍﻟﺖ ﻫﺬﻩ ﺍﻻﲡﺎﻫﺎﺕ ﺍﳌﻌﺎﺩﻳﺔ ﻟﻠﺪﻳﻦ ﻣﻨﺘﺸﺮﺓ ﻋﻠﻰ ﻧﻄﺎﻕ ﻭﺍﺳﻊ ﺑـﲔ ﺍﳌﺸـﺘﻐﻠﲔ ﺑـﺎﻟﻌﻼﺝ‬
‫ﻭﺍﻹﺭﺷﺎﺩ ﺍﻟﻨﻔﺴﻲ‪ ،‬ﳝﺜﻠﻬﺎ ﺑﻮﺿﻮﺡ ﻗﻮﻝ ﺇﻟﻴﺲ ﻋﺎﻡ ‪" ١٩٨٠‬ﻳﻌﺘﱪ ﺍﻟﺪﻳﻦ ﻣﻦ ﻧﻮﺍﺡ ﻋﺪﺓ ﻣﻌﺎﺩﻻ ﻟﻠﺘﻔﻜﲑ ﻏﲑ‬
‫ﺍﳌﻨﻄﻘﻲ ﻭﺍﻻﺿﻄﺮﺍﺏ ﺍﻻﻧﻔﻌﺎﱄ … ﻭﺍﳊﻞ ﺍﻟﻌﻼﺟﻲ ﺍﳌﻼﺋﻢ ﻟﻠﻤﺸﻜﻼﺕ ﺍﻻﻧﻔﻌﺎﻟﻴﺔ ﻫﻮ ﲣﻠﻲ ﺍﻟﺸﺨﺺ ﻋـﻦ‬
‫ﺗﺪﻳﻨﻪ ‪ ..‬ﻓﻜﻠﻤﺎ ﺃﺻﺒﺢ ﺍﻹﻧﺴﺎﻥ ﺃﻗﻞ ﺗﺪﻳﻨﺎ ﻛﻠﻤﺎ ﺃﺻﺒﺢ ﻣﻌﺎﰱ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻻﻧﻔﻌﺎﻟﻴﺔ"‪.‬‬
‫ﻭﻟﻜﻦ ﺍﻟﺒﻨﺪﻭﻝ ﻳﻨﻄﻠﻖ ﺍﻵﻥ ﰲ ﺍﻻﲡﺎﻩ ﺍﳌﻀﺎﺩ‪ -‬ﻛﻤﺎ ﻳﻘﻮﻝ ﺁﻟﲔ ﺑﲑﺟﻦ ﰲ ﻣﻘﺎﻟﻪ ﺍﳉﻴﺪ ﻋﻦ ﺍﻟﻌﻼﺝ‬
‫ﺍﻟﻨﻔﺴﻲ ﻭﺍﻟﻘﻴﻢ ﺍﻟﺪﻳﻨﻴﺔ )‪ (Bergin,1983:170‬ﻓﺎﻟﺒﻨﺪﻭﻝ ‪" :‬ﻳﻨﻄﻠﻖ ﰲ ﺍﲡﺎﻫﺎﺕ ﺗﺒﻌﺪ ﻋﻦ ﺍﻟﱰﻋﺎﺕ ﺍﻟﻄﺒﻴﻌﻴﺔ‬
‫ﻭﺍﻟﻐﻨﻮﺻﻴﺔ )ﺍﻟﻼﺃﺩﺭﻳﺔ( ﻭﺍﻹﻧﺴﺎﻧﻴﺔ )ﺍﻟﱵ ﺗﻘﺪﺱ ﺍﻹﻧﺴﺎﻥ( ﺍﻟﱵ ﺳﻴﻄﺮﺕ ﻋﻠﻰ ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﻣﻌﻈﻢ ﻫﺬﺍ ﺍﻟﻘـﺮﻥ‬
‫ﺑﻌﺪ ﺃﻥ ﻓﻘﺪ "ﺍﻟﻌﻠﻢ" ﺳﻠﻄﺎﻧﻪ ﺍﻟﻘﺪﱘ ﻛﻤﺤﺘﻜﺮ ﳌﻌﺮﻓﺔ ﺍﳊﻘﺔ‪ ،‬ﺑﻌﺪ ﻣﺎ ﺗﺒﲔ ﺃﻥ ﺍﻟﻌﻠﻢ ﻟﻴﺲ ﺇﻻ ﻧﺘﺎﺟـﺎ ﺛﻘﺎﻓﻴـﺎ‬
‫ﺣﺪﺳﻴﺎ ﳏﻤﻼ ﺑﺎﻟﻘﻴﻢ"‪ …،‬ﻭﻗﺪ ﻓﺘﺢ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ ﺃﻣﺎﻡ ﺃﻧﻮﺍﻉ ﻣﻦ ﺍﻟﺪﺭﺍﺳﺎﺕ ﻟﻠﻈـﻮﺍﻫﺮ ﺍﳌﺘﺼـﻠﺔ ﺑـﺎﻟﻮﻋﻲ‬
‫ﻭﺍﻹﺩﺭﺍﻙ ﺍﻟﺬﻫﲏ‪ ،‬ﺍﻟﱵ ﻣﻬﺪﺕ ﺍﻟﻄﺮﻳﻖ ﺑﺪﻭﺭﻫﺎ ﺃﻣﺎﻡ ﺍﻟﻨﻈﺮ ﰲ ﺇﻣﻜﺎﻧﻴﺔ ﺩﺭﺍﺳﺔ ﺍﻟﻘﻮﻯ ﺍﻟﺮﻭﺣﻴـﺔ ﺍﳌـﺆﺛﺮﺓ ﰲ‬
‫ﺍﻟﺴﻠﻮﻙ ﺍﻹﻧﺴﺎﱐ ﺭﻏﻢ ﻋﺪﻡ ﺧﻀﻮﻋﻬﺎ ﻟﻠﻤﻼﺣﻈﺔ ﰲ ﺍﻟﻮﻗﺖ ﺍﳊﺎﱄ‪.‬‬
‫ﻭﻗﺪ ﺍﺳﺘﻌﺮﺽ ﺑﲑﺟﻦ ﺍﻓﺘﺮﺍﺿﺎﺕ ﻛﻞ ﻣﻦ ﺍﻻﲡﺎﻫﲔ ﺍﻟﺮﺋﻴﺴﲔ ﺍﻟﻐﺎﻟﺒﲔ ﺍﻟﻴﻮﻡ ﰲ ﺍﻟﻌـﻼﺝ ﺍﻟﻨﻔﺴـﻲ‬
‫ﻭﳘﺎ ﺍﻻﲡﺎﻩ ﺍﻟﺬﻱ ﺃﲰﺎﻩ ﺑﺎﻟﻨﻔﻌﻴﺔ ﺍﻹﻛﻠﻴﻨﻴﻜﻴﺔ ‪ Clinical Pragmatism‬ﺍﻟﺬﻱ ﻳﺘﺴﲎ ﻗﻴﻢ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﺴﺎﺋﺪﺓ ﰲ‬
‫ﺍ‪‬ﺘﻤﻊ )ﺍﻟﻐﺮﰊ( ﺩﻭﻥ ﲤﺤﻴﺺ‪ ،‬ﻭﺗﻘﺘﺼﺮ ﻣﻬﻤﺘﻪ ﻋﻠﻰ ﻣﺴﺎﻋﺪﺓ ﺍﻟﻌﻤﻼﺀ ﻋﻠﻰ ﺍﻟﺘﻮﺍﻓﻖ ﻣﻌﻬﺎ‪ ،‬ﻭﺍﻻﲡﺎﻩ ﺍﻟـﺬﻱ‬
‫ﺃﻃﻠﻖ ﻋﻠﻴﻪ ﺍﳌﺜﺎﻟﻴﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ ‪ Humanistic Idealism‬ﻭﺍﻟﺬﻱ ﻳﺘﺒﲎ ﻗﻴﻤﺎ ﺇﺻﻼﺣﻴﺔ ﺗﺮﻛﺰ ﻋﻠـﻰ ﻣﺴـﺎﻋﺪﺓ‬
‫ﺍﻟﻌﻤﻴﻞ ﻭﲢﻘﻴﻖ ﺫﺍﺗﻪ‪ ،‬ﰒ ﺃﻭﺿﺢ ﺑﲑﺟﻦ ﺃﻧﻪ ﺭﻏﻢ ﺍﺧﺘﻼﻑ ﻫﺬﻳﻦ ﺍﻻﲡﺎﻫﲔ ﺇﻻ ﺃﻥ ﻣﻮﻗﻔﻬﻤﺎ ﻣﻦ ﺍﻟﺪﻳﻦ ﻭﺍﺣﺪ‬
‫ﻓﻘﺎﻝ‪" :‬ﺇﻥ ﻛﻼ ﻣﻦ ﺍﻻﲡﺎﻫﲔ ﺍﻟﻨﻔﻌﻲ ﻭﺍﻹﻧﺴﺎﱐ ﻳﺒﺪﻱ ﻋﺪﻡ ﺍﻛﺘﺮﺍﺙ ﻧﺴﱯ ﺑﺎﷲ‪ ،‬ﻭﻛﺬﺍ ﺑﻌﻼﻗﺔ ﺍﻟﺒﺸﺮ ﺑﺎﷲ‪،‬‬
‫ﻭﻻ ﻳﺮﻯ ﺇﻣﻜﺎﻧﻴﺔ ﻭﺟﻮﺩ ﺗﺄﺛﲑ ﻟﻠﻌﻮﺍﻣﻞ ﺍﻟﺮﻭﺣﻴﺔ ﻋﻠﻰ ﺍﻟﺴﻠﻮﻙ … ﻭ‪‬ﺬﺍ ﻓﺈ‪‬ﻤﺎ ﻳﺴﺘﺒﻌﺪﺍﻥ ﻣﺎ ﻳﻌﺪ ﻭﺍﺣﺪﺍ ﻣﻦ‬
‫ﺃﻛﱪ ﺍﻷﻳﺪﻳﻮﻟﻮﺟﻴﺎﺕ ﺍﻟﻔﺮﻋﻴﺔ ﰲ ﺍ‪‬ﺘﻤﻊ‪ ،‬ﻭﺃﻗﺼﺪ ﺑﺬﻟﻚ ﺍﻟﺘﺼﻮﺭﺍﺕ ﺍﻟﺪﻳﻨﻴﺔ ﺍﻹﳝﺎﻧﻴﺔ ﺍﻟﱵ ﻳﻌﺘﻨﻘﻬﺎ ﺍﳌﺆﻣﻨـﻮﻥ‬
‫ﺑﺎﷲ ﻭﳛﺎﻭﻟﻮﻥ ﰲ ﺇﻃﺎﺭﻫﺎ ﺗﻮﺟﻴﻪ ﺳﻠﻮﻛﻬﻢ ﻭﻓﻘﺎ ﳌﺎ ﻳﺪﺭﻛﻮﻥ ﺃﻧﻪ ﻗﺪ ﺷﺮﻋﻪ ﳍﻢ … ﻭﺭﻏﻢ ﻣﺎ ﻟﻠﻘـﻴﻢ ﺍﻟـﱵ‬
‫ﺗﻘﻮﻡ ﻋﻠﻴﻬﺎ ﺍﻻﲡﺎﻫﺎﺕ ﺍﻟﻨﻔﻌﻴﺔ ﻭﺍﻹﻧﺴﺎﻧﻴﺔ ﻣﻦ ﻓﺎﺋﺪﺓ ﻛﺒﲑﺓ‪ ،‬ﺇﻻ ﺃ‪‬ﺎ ﺃﻳﻀﺎ ﻏﺎﻟﺒﺎ ﻣﺎ ﺗﺼﺒﺢ ﺳـﺒﺒﺎ ﰲ ﺗـﺪﻫﻮﺭ‬
‫ﺍ‪‬ﺘﻤﻊ‪ ،‬ﻭﰲ ﺿﻮﺀ ﻫﺬﺍ ﺍﻟﺘﺤﻠﻴﻞ ﻓﺈﻥ ﺑﲑﺟﻦ ﻳﺪﻋﻮ ﺭﺟﺎﻝ ﺍﻟﻌﻼﺝ ﺍﻟﻨﻔﺴﻲ ﺇﱃ ﺗﺒﲏ ﺍﲡﺎﻩ ﺛﺎﻟﺚ ﺑﺪﻳﻞ ﻳﻄﻠـﻖ‬

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 ‫ﻋﻠﻴﻪ ﻫﻮ "ﺍﻟﻮﺍﻗﻌﻴﺔ ﺍﻹﳝﺎﻧﻴﺔ" ‪ Theistic Realism‬ﻭﻫﻮ ﺍﲡﺎﻩ ﻳﺮﺍﻩ ﺿﺮﻭﺭﻳﺎ ﻟﺘﺤﻘﻴﻖ ﻓﺎﻋﻠﻴـﺔ ﺍﻟﻌـﻼﺝ ﻣـﻊ‬
‫ﺍﻷﺷﺨﺎﺹ ﺍﳌﺘﺪﻳﻨﲔ ﻣﻦ ﺟﻬﺔ‪ ،‬ﻛﻤﺎ ﻳﺮﺍﻉ ﳏﻘﻘﺎ ﻟﺒﻌﺚ ﺍﳊﻴﺎﺓ ﰲ ﺍ‪‬ﺘﻤﻊ ﻛﻜﻞ ﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ‪.‬‬
‫ﻭﻳﻮﺿﺢ ﺑﲑﺟﻦ ﺍﳌﺴﻠﻤﺎﺕ ﺍﻟﱵ ﻳﺴﺘﻨﺪ ﺇﻟﻴﻬﺎ ﻫﺬﺍ ﺍﻻﲡﺎﻩ ﺍﻟﺒﺪﻳﻞ ﻓﻴﻘـﻮﻝ‪" :‬ﺇﻥ ﺃﻭﻝ ﻭﺃﻫـﻢ ﺗﻠـﻚ‬
‫ﺍﳌﺴﻠﻤﺎﺕ ﻫﻲ ﺃﻥ ﺍﷲ ﻣﻮﺟﻮﺩ‪ ،‬ﻭﺃﻥ ﺍﻟﺒﺸﺮ ﻫﻢ ﻣﻦ ﺧﻠﻖ ﺍﷲ‪ ،‬ﻭﺃﻥ ﻫﻨﺎﻙ ﻋﻤﻠﻴﺎﺕ ﺭﻭﺣﻴﺔ ﻏﲑ ﻣﻨﻈﻮﺭﺓ ﻳـﺘﻢ‬
‫ﻣﻦ ﺧﻼﳍﺎ ﺍﻻﺭﺗﺒﺎﻁ ﺑﲔ ﺍﷲ ﻭﺍﻟﻨﺎﺱ "ﰒ ﻳﻌﻘﺪ ﻟﻠﺘﻮﺿﻴﺢ ﻣﻘﺎﺭﻧﺔ ﺑﲔ ﻗﻴﻢ ﺍﻻﲡﺎﻩ ﺍﻹﳝﺎﱐ ﻣﻦ ﺟﻬﺔ ﻭﺑﲔ ﻗـﻴﻢ‬
‫ﺍﻻﲡﺎﻫﲔ ﺍﻵﺧﺮﻳﻦ )ﺍﻹﻛﻠﻴﻨﻴﻜﻲ ﻭﺍﻹﻧﺴﺎﱐ( ﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ ﻧﻨﻘﻠﻬﺎ ﻫﻨﺎ ﻷﳘﻴـﺔ ﺩﻻﻻ‪‬ـﺎ ‪(Bergin:95-‬‬
‫)‪.102‬‬

‫ﻗﻴﻢ ﺍﻻﲡﺎﻫﲔ ﺍﻟﺘﻘﻠﻴﺪﻳﲔ‬ ‫ﻗﻴﻢ ﺍﻻﲡﺎﻩ ﺍﻹﳝﺎﱐ )ﺍﻟﺒﺪﻳﻞ(‬

‫‪ - ١‬ﺍﷲ ﻗﻮﻱ )ﻣﺘﻌﺎﻝ( ﻭﻟﺬﻟﻚ ﻓﺈﻥ ﺍﻟﺘﻮﺍﺿﻊ ﻭﺍﳋﻀـﻮﻉ ﺍﻹﻧﺴﺎﻥ ﻣﺘﻌﺎﻝ‪ -‬ﲤﺠﻴﺪ ﺍﻟﺬﺍﺕ‪ -‬ﺍﳊﺮﻳﺔ ﻭﺭﻓﺾ ﺍﻟﺴـﻠﻄﺔ‬
‫ﺍﳋﺎﺭﺟﻴﺔ ﻓﻀﺎﺋﻞ‪.‬‬ ‫ﻟﻌﻈﻤﺘﻪ ﻭﺍﻟﻄﺎﻋﺔ ﻷﻭﺍﻣﺮﻩ ﺗﻌﺘﱪ ﻣﻦ ﺍﻟﻔﻀﺎﺋﻞ‪.‬‬
‫‪ - ٢‬ﻫﻮﻳﺔ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺸﺨﺼﻴﺔ ﺧﺎﻟـﺪﺓ ﻭﻣﺼـﺪﺭﻫﺎ ﺍﷲ‪،‬‬
‫ﻫﻮﻳﺔ ﺍﻹﻧﺴﺎﻥ ﰲ ﻫﺬﺍ ﺍﻟﻮﺟﻮﺩ ﻋﺎﺭﺿﺔ ﺯﺍﺋﻠـﺔ‪ -‬ﺍﻟﻌﻼﻗـﺔ‬ ‫ﻭﺍﻟﻌﻼﻗﺔ ﺑﺎﷲ ﻫﻲ ﺍﻟﱵ ﲢﺪﺩ ﻗﻴﻤﺔ ﺍﻟﺬﺍﺕ‪.‬‬
‫ﺑﺎﻵﺧﺮﻳﻦ ﻫﻲ ﺍﻟﱵ ﲢﺪﺩ ﻗﻴﻤﺔ ﺍﻟﺬﺍﺕ‪.‬‬
‫‪ -٣‬ﺿﺒﻂ ﺍﻟﻨﻔﺲ ﰲ ﺇﻃـﺎﺭ ﻗـﻴﻢ ﻣﻄﻠﻘـﺔ‪ -‬ﺍﻻﻟﺘـﺰﺍﻡ‬
‫ﺍﻷﺧﻼﻗﻲ ﺍﻟﺼﺎﺭﻡ‪ -‬ﺍﻷﺧﻼﻗﻴـﺎﺕ ﺫﺍﺕ ﻃﺒﻴﻌـﺔ‬
‫ﺍﻟﺘﻌﺒﲑ ﻋﻦ ﺍﻟﺬﺍﺕ ﰲ ﺇﻃﺎﺭ ﻗﻴﻢ ﻧﺴﺒﻴﺔ‪ -‬ﺃﺧﻼﻗﻴﺎﺕ ﻣﺮﻧﺔ‪-‬‬ ‫ﻋﺎﻣﺔ‪.‬‬
‫‪ - ٤‬ﺍﳊﺐ ﻭﺍﻟﻌﻄﻒ ﻭﺍﻻﺳﺘﻌﻼﺀ ﻋﻠﻰ ﺍﻟـﺬﺍﺕ ﺃﻣـﻮﺭ ﺍﻷﺧﻼﻗﻴﺎﺕ ﻣﻮﻗﻔﻴﺔ‪.‬‬
‫ﺃﺳﺎﺳﻴﺔ‪ -‬ﺧﺪﻣﺔ ﺍﻟﻐﲑ ﻭﺍﻟﺘﻀﺤﻴﺔ ﺑﺎﻟﺬﺍﺕ ﳏـﻮﺭ‬
‫ﺍﳊﺎﺟﺎﺕ ﺍﻟﺸﺨﺼﻴﺔ ﻭﲢﻘﻴﻖ ﺍﻟﺬﺍﺕ ﺃﻣﻮﺭ ﺃﺳﺎﺳﻴﺔ‪ -‬ﺍﻟﺮﺿﺎ‬ ‫ﺍﻟﻨﻤﻮ ﺍﻟﺸﺨﺼﻲ‪.‬‬
‫‪ - ٥‬ﺍﻻﻟﺘﺰﺍﻡ ﻭﺍﻟﻮﻻﺀ ﻭﺍﻟﻮﻓﺎﺀ ﰲ ﺍﻟﺰﻭﺍﺝ‪ -‬ﺍﻟﺘﺄﻛﻴﺪ ﻋﻠـﻰ ﻋﻦ ﺍﻟﺬﺍﺕ ﳏﻮﺭ ﺍﻟﻨﻤﻮ ﺍﻟﺸﺨﺼﻲ‪.‬‬
‫ﺍﻹﻧﺴﺎﻥ ﻭﺣﻴﺎﺓ ﺍﻷﺳـﺮﺓ ﻛﻌﻮﺍﻣـﻞ ﺗـﺆﺩﻱ ﺇﱃ‬
‫ﺍﻟﺰﻭﺍﺝ ﺍﳌﻔﺘﻮﺡ ﺃﻭ ﻋﺪﻡ ﺍﻟﺰﻭﺍﺝ‪ -‬ﺍﻟﺘﺄﻛﻴﺪ ﻋﻠﻰ ﺍﻹﺷـﺒﺎﻉ‬ ‫ﺍﻟﺘﻜﺎﻣﻞ ﺍﻟﺸﺨﺼﻲ‪.‬‬
‫ﺍﻟﺬﺍﰐ ﺃﻭ ﺍﻟﻨﻈﺮ ﻟﻠﺠـﻨﺲ ﻛﻨـﻮﻉ ﻣـﻦ ﺍﻟﺘـﺮﻭﻳﺢ ﺩﻭﻥ‬
‫ﻣﺴﺆﻭﻟﻴﺎﺕ ﻋﻠﻰ ﺍﳌﺪﻯ ﺍﻟﺒﻌﻴﺪ‪.‬‬

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‫‪ - ٦‬ﺍﳌﺴﺆﻭﻟﻴﺔ ﺍﻟﺸﺨﺼﻴﺔ ﻋﻦ ﺍﻷﻓﻌﺎﻝ ﺍﻟﱵ ﺗﻀﺮ ﺑـﺎﻟﻐﲑ ﺍﻵﺧﺮﻭﻥ ﻣﺴﺆﻭﻟﻮﻥ ﻋﻦ ﻣﺸﺎﻛﻠﻨﺎ ﻭﻋﻦ ﺍﻟﺘﻐﻴﲑ ﺍﳊـﺎﺩﺙ‬
‫ﻭﺍﳌﺴﺌﻮﻟﻴﺔ ﻋﻦ ﺗﻌﺪﻳﻞ ﺍﻟﺴﻠﻮﻙ‪ -‬ﺍﻟﻘﺒﻮﻝ ﲟﺴـﺄﻟﺔ ﻓﻴﻨﺎ‪ -‬ﺗﻘﻠﻴﻞ ﺍﻟﺸﻌﻮﺭ ﺑﺎﻟﺬﻧﺐ ﺇﱃ ﺃﻗﺼﻰ ﺣـﺪ ﻭﲣﻔﻴـﻒ‬
‫ﺍﻟﺸﻌﻮﺭ ﺑﺎﻟﺬﻧﺐ ﻭﺍﳌﻌﺎﻧﺎﺓ ﻭﺍﻟﺘﻮﺑﺔ ﻛﺄﺳﺎﺱ ﻟﻠﺘﻐﻴﲑ‪ -‬ﺍﳌﻌﺎﻧﺎﺓ ﺩﻭﻥ ﺇﺩﺭﺍﻙ ﻣﻐﺰﺍﻫﺎ‪ -‬ﺍﻻﻋﺘﺬﺍﺭ ﻋﻦ ﺍﳌﻈﺎﱂ‪.‬‬
‫ﺭﺩ ﺍﳌﻈﺎﱂ ﻷﺻﺤﺎ‪‬ﺎ ﺿﺮﻭﺭﻱ‪.‬‬
‫‪ - ٧‬ﺍﳌﻐﻔﺮﺓ ﳌﻦ ﻳﺴﺒﺒﻮﻥ ﻟﻨﺎ ﺍﻵﻻﻡ )ﲟﺎ ﰲ ﺫﻟﻚ ﺍﻷﺑﻮﺍﻥ( ﺍﻟﻘﺒﻮﻝ ﺑﺎﳌﺸﺎﻋﺮ ﺍﳌ‪‬ﺘﻬِﻤﺔ ﻟﻶﺧﺮﻳﻦ ﻭﺍﻟﺘﻌﺒﲑ ﻋﻨﻬﺎ ﻛﺎﻓﻴﺎﻥ‪.‬‬
‫ﺗﺴﺘﻜﻤﻞ ﻋﻤﻠﻴﺔ ﺍﺳﺘﻌﺎﺩﺓ ﺍﻟﺬﺍﺕ ﰲ ﺍﻟﻌﻼﺝ‪.‬‬
‫‪ - ٨‬ﺍﻟﺘﻮﺻﻞ ﻟﻠﻤﻌﺮﻓﺔ ﻣﻦ ﺧﻼﻝ ﺍﻹﳝﺎﻥ ﻭﺑﺬﻝ ﺍﳉﻬـﺪ ﺍﻟﺘﻮﺻﻞ ﻟﻠﻤﻌﺮﻓﺔ ﺑﺎﳉﻬﺪ ﺍﻟﺬﺍﰐ ﻭﺣﺪﻩ‪ ،‬ﺍﳌﻌﺎﱐ ﻭﺍﻷﻫﺪﺍﻑ‬
‫ﺍﻟﺬﺍﰐ‪ -‬ﺍﳌﻌﺎﱐ ﻭﺍﻷﻫﺪﺍﻑ ﺗﺴﺘﻤﺪ ﻣﻦ ﺍﻟﺒﺼـﲑﺓ ﺗﺴﺘﻤﺪ ﻣﻦ ﺍﻟﻌﻘﻞ ﻭﺍﳌﻨﻄﻖ‪ -‬ﺍﳌﻌﺮﻓﺔ ﺍﻟﻌﻘﻠﻴﺔ ﻫﺪﻑ ﻟﺬﺍ‪‬ﺎ‪-‬‬
‫ﺍﻟﺮﻭﺣﻴﺔ‪ -‬ﺍﳌﻌﺮﻓﺔ ﺍﻟﻌﻘﻠﻴﺔ ﻻ ﳝﻜﻦ ﺃﻥ ﺗﻨﻔﺼﻞ ﻋﻦ ﻋﺰﻝ ﺍﻟﻌﻘﻞ ﻋﻦ ﺑﻘﻴﺔ ﺟﻮﺍﻧﺐ ﺍﳊﻴﺎﺓ‪.‬‬
‫ﺍﳉﻮﺍﻧﺐ ﺍﻟﻮﺟﺪﺍﻧﻴﺔ ﻭﺍﻟﺮﻭﺣﻴﺔ‪.‬‬

‫ﻭﻣﻦ ﺍﻟﻮﺍﺿﺢ ﺃﻥ ﺑﲑﺟﻦ ﻳﺪﻋﻮ ﺇﱃ ﻣﺎ ﻳﺸﺒﻪ ﺃﻥ ﻳﻜﻮﻥ ﺇﻋﺎﺩﺓ ﻧﻈﺮ ﺷﺎﻣﻠﺔ ﻭﺣﻘﻴﻘﻴﺔ ﰲ ﳑﺎﺭﺳﺔ ﺍﻟﻌﻼﺝ ﺍﻟﻨﻔﺴﻲ‬
‫ﰲ ﺍﻻﲡﺎﻫﺎﺕ ﺍﻟﱵ ﻧﻈﻦ ﺃ‪‬ﺎ ﳝﻜﻦ ﺃﻥ ﺗﻌﺘﱪ ﺧﻄﻮﺍﺕ ﰲ ﺍﻻﲡﺎﻩ ﺍﻟﺼﺤﻴﺢ‪.‬‬
‫ﺃﻣﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺨﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻓﺈ‪‬ﺎ ﺃﻳﻀﺎ ﻭﰲ ﺇﻃﺎﺭ ﺳﻌﻴﻬﺎ ﻟﻠﺤﺼﻮﻝ ﻋﻠﻰ ﻣﻜﺎﻧﺔ ﻣﻬﻨﻴﺔ ﳏﺘﺮﻣـﺔ‬
‫ﻛﺒﻘﻴﺔ ﺍﳌﻬﻦ ﺍﻷﻗﺪﻡ ﻣﻨﻬﺎ ﻋﻬﺪﺍ ﻗﺪ ﺗﻌﻤﺪﺕ ﺇﻏﻔﺎﻝ ﺍﳉﻮﺍﻧﺐ ﺍﻟﺮﻭﺣﻴﺔ ﻭﺍﻟﺪﻳﻨﻴﺔ ﰲ ﳑﺎﺭﺳﺘﻬﺎ ﺑﺼﻔﺔ ﻋﺎﻣﺔ‪ ،‬ﺣﱴ‬
‫ﺗﺘﺨﺬ ﲰﺘﺎ ﻣﻬﻨﻴﺎ ﻋﺎﻣﺎ ﳝﻜﻦ ﻣﻌﻪ ﺗﻄﺒﻴﻘﻬﺎ ﻣﻊ ﻛﻞ ﺍﻷﺟﻨﺎﺱ ﻭﺍﻷﺩﻳﺎﻥ ﻣﺴﺘﺒﻌﺪﺓ ﺑﺬﻟﻚ ﺍﻟﺪﻳﻦ ﺑﺎﻟﻜﻠﻴﺔ‪ ،‬ﺭﻏـﻢ‬
‫ﺃﻥ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻛﻤﺎ ﻳﻘﺮﺭ ﻓﻴﻠﺴﻮﻑ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻟﺸﻬﲑ ﻓﺮﺍﻧﻚ ﺑﺮﻭﻧﻮ ﻫﻲ ﺃﻗﺮﺏ ﺍﳌﻬـﻦ ﺇﱃ‬
‫ﺍﻟﺪﻳﻦ ﺣﻴﺚ ﻳﻘﻮﻝ‪" :‬ﺭﻏﻢ ﺃﻥ ﺍﻟﺪﻳﻦ ﻫﻮ ﺃﻗﺮﺏ ﺍﻟﻨﻈﻢ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻟﺘﺼﺎﻗﺎ ﻣﻦ ﺣﻴـﺚ ﺍﳍـﺪﻑ ﺑﺎﳋﺪﻣـﺔ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻓﺈﻥ ﺍﻷﺧﺬ ﻭﺍﻟﻌﻄﺎﺀ ﺑﻴﻨﻬﻤﺎ ﻛﺎﻥ ﺃﻗﻞ ﻛﺜﲑﺍ ﳑﺎ ﻫﻮ ﺑﲔ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﳌﻬـﻦ‬
‫)‪ ،.(Marty, 1980:470‬ﻭﺗﺘﻔﻖ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﰲ ﻣﻮﻗﻔﻬﺎ ﻫﺬﺍ ﺍﳌﺘﺒﺎﻋﺪ ﻋﻦ ﺍﻟﺪﻳﻦ ﻣﻊ ﻏﲑﻫﺎ ﻣـﻦ ﻣﻬـﻦ‬
‫ﺍﳌﺴﺎﻋﺪﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻋﻤﻮﻣﺎ ﻛﻤﺎ ﻳﺮﻯ ﺟﻮﺯﻳﻒ ﻫﻴﺲ‪ ،‬ﺇﺫ ﻳﻘﺮﺭ ﺃﻥ ﻣﻬﻦ ﺍﳌﺴﺎﻋﺪﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﳊﺪﻳﺜﺔ ﺗﻜـﺎﺩ‬
‫‪‬ﻤﻞ ﺍﳉﺎﻧﺐ ﺍﻟﺮﻭﺣﻲ ﻣﻦ ﺍﻟﻮﺟﻮﺩ ﺍﻹﻧﺴﺎﱐ ﲨﻠﺔ ﻭﺗﻔﺼﻴﻼ‪ ،‬ﻓﺘﺤﻴﻞ ﻫﺬﺍ ﺍﻟﻮﺟﻮﺩ ﺇﱃ ﳎﺮﺩ ﺗﻔﺎﻋـﻞ ﺑـﲔ‬
‫ﺍﻟﻘﻮﻯ ﺍﻟﻐﺮﻳﺰﻳﺔ )ﻣﺘﺎﺑﻌﺔ ﻟﻔﺮﻭﻳﺪ( ﺃﻭ ﺍﳊﺎﺟﺔ ﻟﻠﺤﺼﻮﻝ ﻋﻠﻰ ﺍﻟﻘﻮﺓ )ﻣﺘﺎﺑﻌﺔ ﻷﺩﻟﺮ( )‪.(Hess:62‬‬
‫ﻭﻟﻘﺪ ﺟﺎﺀﺕ ﺍﻟﻜﺘﺎﺑﺎﺕ ﺍﻟﺮﺋﻴﺴﻴﺔ ﺣﻮﻝ ﺍﻷﺳﺲ ﺍﻟﻨﻈﺮﻳﺔ ﻭﺍﻷﻃﺮ ﺍﻟﻔﻠﺴﻔﻴﺔ ﻭﺍﻟﻘﻴﻤﻴﺔ ﻟﻠﺨﺪﻣﺔ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻣﺴﺘﺒﻌﺪﺓ ﻷﻱ ﺇﺷﺎﺭﺓ ﻟﻠﺪﻳﻦ ﺃﻭ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺮﻭﺣﻴﺔ‪ ،‬ﻭﻳﻈﻬﺮ ﻫﺬﺍ ﺑﻮﺿﻮﺡ ﻟﺪﻯ ﻫﺮﺑﺮﺕ ﺑﺴﻨﻮ‬
‫ﻭﺃﻳﻀﺎ ﻟﺪﻯ ﻧﺎﺛﺎﻥ ﻛﻮﻫﲔ ﺣﻴﺚ ﻧﺮﻯ ﺍﻷﺧﲑ ﻳﻘﺮﺭ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ ﺃﻥ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﰲ ﺍ‪‬ﺘﻤﻊ‬
‫‪) ،(Secular‬ﺃﻧﻈﺮ ﻛﺘﺎﺏ ﺳﺘﺮﻭﺏ‪:‬‬ ‫)‪Humanitarianism‬‬ ‫ﺍﻷﻣﺮﻳﻜﻲ ﺗﻨﻄﻠﻖ ﻣﻦ ﻣﻨﻈﻮﺭ ﺇﻧﺴﺎﱐ ﻋﻠﻤﺎﱐ‬
‫)‪(Stroup. 1962:92‬‬

‫‪-٧٤-‬‬
‫ﻛﻤﺎ ﻳﺆﻛﺪ ﹸﻟﻮ ِﻭﻳﻨﱪﺝ ﺳﻴﺎﺩﺓ ﻫﺬﺍ ﺍﻟﺘﻮﺟﻪ ﺍﻹﻧﺴﺎﱐ ﺍﻟﻌﻠﻤﺎﱐ‪ ،‬ﻣﺸﲑﺍ ﺇﱃ ﺃﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﺍﻷﻗﻠﻮﻥ ﻣﻦ ﺍﻷﺧﺼﺎﺋﻴﲔ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﲔ ﻗﺪ ﺣﺎﻭﻟﻮﺍ ﺍﻟﺮﺑﻂ ﺑﲔ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﺪﻳﻦ‪ ،‬ﺇﻻ ﺃﻥ ﺍﻷﻛﺜﺮﻳﻦ ﻗﺪ ﺍﺗﺒﻌﻮﺍ ﺍﲡﺎﻫﺎ ﻋﻠﻤﺎﻧﻴﺎ‬
‫ﺇﻧﺴﺎﻧﻴﺎ‪ ،‬ﻭﺭﻓﻀﻮﺍ ﺃﻱ ﳏﺎﻭﻟﺔ ﻟﻠﺮﺑﻂ ﺑﲔ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﺪﻳﻦ‪ ،‬ﺑﻞ ﺇﻥ ﺑﻌﺾ ﺍﻷﺧﺼﺎﺋﻴﲔ ﺍﻻﺟﺘﻤﺎﻋﻴﲔ‬
‫ﻳﻌﺘﻘﺪﻭﻥ ﺃﻥ ﳎﺮﺩ ﺍﻟﺮﻏﺒﺔ ﻟﺪﻯ ﺍﻟﺒﻌﺾ ﰲ ﺍﻟﺮﺑﻂ ﺑﲔ ﺍﻟﺪﻳﻦ ﻭﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺇﳕﺎ ﻳﺪﻝ ﻋﻠﻰ ﻋﺪﻡ ﻧﻀﺞ‬
‫ﺷﺨﺼﻴﺎ‪‬ﻢ )ﺟﺮﻳﺎ ﻭﺭﺍﺀ ﻣﺰﺍﻋﻢ ﻓﺮﻭﻳﺪ ﻣﻦ ﺍﻋﺘﺒﺎﺭ ﺍﻟﺪﻳﻦ ﺃﻣﺮﺍ ﻃﻔﻮﻟﻴﺎ !(‪ ،‬ﻭﻫﻢ ﻣﻘﺘﻨﻌﻮﻥ ﺃﻥ ﳏﺎﻭﻻﺕ ﺍﻟﺮﺑﻂ‬
‫ﻫﺬﻩ ﺗﻌﺘﱪ ﺧﺮﻭﺟﺎ ﻋﻠﻰ ﺍﳌﻬﻨﺔ‪ ،‬ﻭﺃ‪‬ﺎ ﺗﻀﺮ ﺑﺎﳌﻜﺎﻧﺔ ﺍﻟﻌﻠﻤﻴﺔ ﻟﻠﻤﻬﻨﺔ ‪(!) (Lowenberg, 1988:7) ..‬‬
‫ﻭﰲ ﻣﻘﺎﻝ ﻫﺎﻡ ﻛﺘﺒﻪ ﻣﺎﺭﺗﻦ ﻣﺎﺭﰐ )‪ (Marty: 463-465‬ﺣﺪﻳﺜﺎ ﺑﻌﻨﻮﺍﻥ "ﺍﳋﺪﻣﺎﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪:‬‬
‫ﻣﺆﻣﻨﺔ ﺃﻡ ﻛﺎﻓﺮﺓ" ﻳﻘﻮﻝ ﺍﳌﺆﻟﻒ ﺃﻥ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻳﻌﻴﺸﻮﻥ ﰲ ﺩﻧﻴﺎ ﺍﳋﺪﻣﺎﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻟﻌﻠﻤﺎﻧﻴﺔ ﺍﳊﺎﺿﺮﺓ ﻻ‬
‫ﻳﺪﺭﻛﻮﻥ ﺃﻥ ﻫﺬﻩ ﺍﳋﺪﻣﺎﺕ ﺍﳊﺪﻳﺜﺔ ﻻ ﲤﺜﻞ ﺇﻻ ﺍﻟﺼﻔﺤﺔ ﺍﻷﺧﲑﺓ ﰲ ﻛﺘﺎﺏ ﻳﻀﻢ ﲬﺴﲔ ﺻﻔﺤﺔ ﻣﻦ‬
‫ﺍﳋﺪﻣﺎﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﳌﻨﻄﻠﻘﺔ ﻣﻦ ﺍﻟﺪﻭﺍﻓﻊ ﺍﻟﺪﻳﻨﻴﺔ‪ ،‬ﻭﺍﳌﻤﻮﻟﺔ ﻭﺍﳌﻨﻈﻤﺔ ﰲ ﺃﻃﺮ ﺩﻳﻨﻴﺔ‪ ،‬ﻭﻳﺸﲑ ﺍﳌﺆﻟﻒ ﺇﱃ‬
‫‪Secularization of Social‬‬ ‫ﺍﻷﻋﺮﺍﺽ ﻭﺍﻷﺿﺮﺍﺭ ﺍﻟﱵ ﺗﺮﺗﺐ ﻋﻠﻰ ﻣﺎ ﺃﲰﺎﻩ ﺑﻌﻠﻤﻨﺔ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‬
‫‪ Work‬ﺣﻴﺚ ﻳﻌﺮ‪‬ﻑ ﻋﻠﻤﻨﺔ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺑﺄ‪‬ﺎ ﺗﺘﻀﻤﻦ‪ -‬ﻋﻠﻰ ﺃﻗﻞ ﺗﻘﺪﻳﺮ‪ -‬ﻓﻜﺮﺓ ﺃﻥ ﺍﻟﺪﻳﻦ )ﺑﺎﳌﻌﲎ‬
‫ﺍﻷﻳﺪﻳﻮﻟﻮﺟﻲ ﺃﻭ ﺑﺎﳌﻌﲎ ﺍﳌﺆﺳﺴﻲ( ﻻ ﺷﺄﻥ ﻟﻪ ﻻ ﺑﺘﻮﺟﻴﻪ ﻭﻻ ﺑﺘﺸﻜﻴﻞ ﻋﺎﱂ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪.‬‬
‫ﻭﻳﺒﲔ ﻣﺎﺭﰐ ﺃﻥ ﺍﻧﻌﻜﺎﺳﺎﺕ ﻫﺬﻩ ﺍﻟﻌﻠﻤﺎﻧﻴﺔ ﺍﳌﻬﻨﻴﺔ ﺗﺘﺠﻠﻰ ﰲ ﺇﳘﺎﻝ ﺍﻟﺪﻳﻦ ﰲ ﻛﺘﺎﺑﺎﺕ ﺍﳌﻬﻨﺔ‪ ،‬ﺣﱴ‬
‫ﺃﻥ ﺍﻷﻋﻮﺍﻡ ﺍﻟﻄﻮﻳﻠﺔ ﺗﻨﻘﻀﻲ ﺩﻭﻥ ﺃﻥ ﻳﻈﻬﺮ ﰲ ﺍ‪‬ﻼﺕ ﺍﳌﻬﻨﻴﺔ ﻣﻘﺎﻝ ﻭﺍﺣﺪ ﻳﻠﻤﺲ ﻣﻮﺿﻮﻉ ﺍﻟﺪﻳﻦ‪ ،‬ﻛﻤﺎ ﺃﻥ‬
‫ﻛﻠﻴﺎﺕ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻧﺎﺩﺭﺍ ﻣﺎ ﺗﻀﻤﻦ ﻣﻘﺮﺭﺍ‪‬ﺎ ﺇﺷﺎﺭﺓ ﺇﱃ ﺍﻷﺻﻮﻝ ﺍﻟﺪﻳﻨﻴﺔ ﻟﻠﻤﻬﻨﺔ‪ ،‬ﻭﻗﺪ ﺃﺩﻯ ﻫﺬﺍ ﻓﻴﻤﺎ‬
‫ﻳﺮﻯ ﺇﱃ ﻭﺟﻮﺩ "ﻓﺠﻮﺓ ﺗﺼﻮﺭﻳﺔ ﺑﲔ ﺍﻷﺧﺼﺎﺋﻴﲔ ﺍﻻﺟﺘﻤﺎﻋﻴﲔ ﻭﺑﲔ ﺍﻟﻨﺎﺱ ﺍﻟﺬﻳﻦ ﺗﻘﺪﻡ ﳍﻢ ﺍﳋﺪﻣﺎﺕ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ -‬ﺃﻭﻟﺌﻚ ﺍﻟﻨﺎﺱ ﺍﻟﺬﻳﻦ ﻗﺪ ﺗﻜﻮﻥ ﻟﺪﻳﻬﻢ ﺩﻭﺍﻓﻊ ﲢﺮﻛﻬﺎ ﺍﻟﺮﻏﺒﺔ ﰲ ﺇﳚﺎﺩ ﻣﻌﲎ )ﳊﻴﺎ‪‬ﻢ( ﻭﻟﻜﻦ‬
‫ﺗﻠﻚ ﺍﻟﺪﻭﺍﻓﻊ ﻭﺍﻟﺮﻏﺒﺎﺕ ﻻ ﲡﺪ ﺻﺪﻯ ﻋﻨﺪ ﺍﻷﺧﺼﺎﺋﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ ﺍﻟﺬﻱ ﻳﺴﺘﺒﻌﺪ ﰲ ﻟﻐﺘﻪ ﺍﳌﺘﺨﺼﺼﺔ ﺃﻱ‬
‫ﺍﻫﺘﻤﺎﻡ ‪‬ﺬﻩ ﺍﻟﻨﻮﺍﺣﻲ‪.‬‬
‫ﺖ ﺳﺒﻨﺴﺮ )‪ (Spencer, 1957:520‬ﻗﺒﻞ ﺫﻟﻚ ﺑﺴﻨﻮﺍﺕ ﻃﻮﻳﻠﺔ ﻭﺑﻌﺒﺎﺭﺍﺕ ﺗﺘﻀﻤﻦ‬ ‫ﻭﻟﻘﺪ ﺗﺴﺎﹶﺀﹶﻟ ‪‬‬
‫ﺍﻟ ‪‬ﻌﺠ‪‬ﺐ ﺍﻟﺸﺪﻳﺪ ﻣﻦ ﻫﺬﺍ ﺍﻟﺘﻮﺟﻪ ﻟﺪﻯ ﺍﻷﺧﺼﺎﺋﻴﲔ ﺍﻻﺟﺘﻤﺎﻋﻴﲔ ﻗﺎﺋﻠﺔ "ﺇﺫﺍ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﳊﺎﺟﺎﺕ ﻭﺍﻟﺪﻭﺍﻓﻊ‬
‫ﺍﻟﺮﻭﺣﻴﺔ ﻫﻲ ﺟﺰﺀ ﺣﻘﻴﻘﻲ ﻻ ﻳﺘﺠﺰﺃ ﻣﻦ ﺣﻴﺎﺓ ﺗﻠﻚ ﺍﻷﻋﺪﺍﺩ ﺍﻟﻜﺒﲑﺓ ﻣﻦ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﺳﺘﺨﺪﺍﻡ ﺍﻟﻌﻘﻴﺪﺓ‬
‫ﺍﻟﺪﻳﻨﻴﺔ ﻟﻪ ﺗﻠﻚ ﺍﻟﻘﻴﻤﺔ ﺍﳊﻘﻴﻘﻴﺔ ﺃﻭ ﺍﶈﺘﻤﻠﺔ ﳌﺜﻞ ﻫﺬﻩ ﺍﻷﻋﺪﺍﺩ ﺍﻟﻐﻔﲑﺓ ﻣﻦ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﺈﻥ ﺍﳌﺮﺀ ﻟﻴﺘﺴﺎﺀﻝ ﻋﻦ‬
‫ﺃﺳﺒﺎﺏ ﺗﺮﺩﺩ ﺍﻷﺧﺼﺎﺋﻴﲔ ﺍﻻﺟﺘﻤﺎﻋﻴﲔ ﰲ ﺍﻻﻋﺘﺮﺍﻑ ﺑﺘﻠﻚ ﺍﳊﺎﺟﺎﺕ ﻭﻣﻘﺎﺑﻠﺘﻬﺎ ﰲ ﻫﺬﺍ ﺍ‪‬ﺎﻝ ﻣﻦ ﳎﺎﻻﺕ‬
‫ﺭﻓﺎﻫﻴﺔ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻛﻤﺎ ﻳﺘﺴﺎﺀﻝ ﺍﳌﺮﺀ ﻋﻦ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﲡﻌﻠﻬﻢ ﺃﻛﺜﺮ ﺍﺭﺗﻴﺎﺣﺎ ﰲ ﺍﻟﻌﻤﻞ ﰲ ﳎﺎﻝ ﺍﳊﺎﺟﺎﺕ‬
‫ﺍﻟﺒﺪﻧﻴﺔ ﻭﺍﻟﻌﻘﻠﻴﺔ ﻭﺍﻻﻧﻔﻌﺎﻟﻴﺔ …"‪ ،‬ﰒ ﺗﺸﲑ ﺑﻌﺪ ﺫﻟﻚ ﺑﻨﻔﺴﻬﺎ ﺇﱃ ﺑﻌﺾ ﻫﺬﻩ ﺍﻷﺳﺒﺎﺏ ﻭﺍﻟﱵ ﺗﺘﻤﺜﻞ ﰲ‬
‫ﺍﻻﲡﺎﻫﺎﺕ ﺍﻟﺴﺎﺋﺪﺓ ﰲ ﺛﻘﺎﻓﺔ ﺍ‪‬ﺘﻤﻊ ﺍﻷﻣﺮﻳﻜﻲ ﻭﺍﳊﻀﺎﺭﺓ ﺍﻟﻐﺮﺑﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ ﻋﻤﻮﻣﺎ‪ ،‬ﺣﻴﺚ ﻳﺴﻮﺩ ﺍﻋﺘﻘﺎﺩ ﺑﺄﻧﻪ‬

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‫ﻟﻴﺲ ﻣﻦ ﺣﺴﻦ ﺍﻷﺩﺏ ﻣﻨﺎﻗﺸﺔ ﺍﻵﺧﺮﻳﻦ ﰲ ﺍﻷﻣﻮﺭ ﺍﻟﺪﻳﻨﻴﺔ ﻭ ﺍﻻﻋﺘﻘﺎﺩﻳﺔ‪ ،‬ﳑﺎ ﺟﻌﻞ ﺍﻷﺧﺼﺎﺋﻴﲔ ﺍﻻﺟﺘﻤﺎﻋﻴﲔ‬
‫ﻳﺘﺨﺬﻭﻥ ﻣﻮﻗﻔﺎ ﻣﺘﻤﻨﻌﺎ ﻣﻦ ﺍﳋﻮﺽ ﰲ ﺍﻷﻣﻮﺭ ﺍﻟﺪﻳﻨﻴﺔ ﻣﻊ ﺍﻟﻌﻤﻼﺀ‪ ،‬ﻭﳝﻜﻦ ﺃﻥ ﻳﺮﺟﻊ ﺍﻟﺴﺒﺐ ﰲ ﻫﺬﺍ ﺃﻳﻀﺎ‬
‫ﺇﱃ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﻣﻦ ﺗﻌﺪﺩ ﺍﻟﺪﻳﺎﻧﺎﺕ ﻭﺍﳌﺬﺍﻫﺐ ﺑﻞ ﻭﺷﻴﻮﻉ ﺍﻹﳊﺎﺩ ﰲ ﺍ‪‬ﺘﻤﻊ ﺍﻷﻣﺮﻳﻜﻲ‪ ،‬ﳑﺎ ﻳﺼﻌﺐ ﻣﻌﻪ ﺍﲣﺎﺫ‬
‫ﻣﻮﻗﻒ ﻋﺎﻡ ﻣﻮﺟﻪ ﺑﺄﺣﺪ ﺍﻷﺩﻳﺎﻥ ﺩﻭﻥ ﺳﻮﺍﻩ‪.‬‬
‫ﻭﻳﺆﻛﺪ ﻫﺬﺍ ﻣﺎ ﻭﺟﺪﻩ ﺩﺍﺩﱄ ﻭﺯﻣﻴﻠﺘﻪ )‪ (Dudley & Helfgott, 1990:291‬ﰲ ﺩﺭﺍﺳـﺔ ﻣﻴﺪﺍﻧﻴـﺔ‬
‫ﺃﺟﺮﻳﺖ ﻋﻠﻰ ‪ ٥٣‬ﻣﻦ ﺃﺳﺎﺗﺬﺓ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﰲ ﺍﻟﻮﻻﻳﺎﺕ ﺍﳌﺘﺤﺪﺓ ﺍﻷﻣﺮﻳﻜﻴﺔ ﻟﻠﺘﻌﺮﻑ ﻋﻠﻰ ﻣﺮﺋﻴـﺎ‪‬ﻢ‬
‫ﻓﻴﻤﺎ ﺇﺫﺍ ﻛﺎﻧﻮﺍ ﻳﻮﺍﻓﻘﻮﻥ ﻋﻠﻰ ﺃﻥ ﺗﺘﻀﻤﻦ ﻣﻨﺎﻫﺞ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻌﻠﻴﺎ ﰲ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻣﻘﺮﺭﺍ ﻳﺪﻭﺭ ﺣﻮﻝ‬
‫ﺍﳉﻮﺍﻧﺐ ﺍﻟﺮﻭﺣﻴﺔ ﻭﺍﻟﺪﻳﻨﻴﺔ ﰲ ﳏﻴﻂ ﺍﻟﻌﻤﻞ ﻣﻊ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﺇﺫ ﺃ‪‬ﻢ ﻭﺟﺪﻭﺍ ﲣﻮﻓﺎ ﻟﺪﻯ ﺍﻟﺒﻌﺾ‪ -‬ﻭﺑﻮﺟﻪ ﺧﺎﺹ‬
‫ﻟﺪﻯ ﺍﻷﺳﺎﺗﺬﺓ ﺍﻟﺬﻳﻦ ﻳﺪﻳﻨﻮﻥ ﺑﺎﻟﻴﻬﻮﺩﻳﺔ‪ -‬ﻣﻦ ﺗﺪﺭﻳﺲ ﻣﺜﻞ ﻫﺬﺍ ﺍﳌﻘﺮﺭ ﺍﻟﻠﻬﻢ ﺇﻻ ﺃﻥ ﻳﺼﻄﻨﻊ ﺍﳌﻘﺮﺭ ﻣﻨـﻬﺠﺎ‬
‫ﻣﻘﺎﺭﻧﺎ ﻳﻀﻢ ﲨﻴﻊ ﺍﻷﺩﻳﺎﻥ ﻭﺍﳌﺬﺍﻫﺐ ﻭﻳﺸﺘﺮﻙ ﰲ ﺗﺪﺭﻳﺴﻪ ﺃﺳﺎﺗﺬﺓ ﻣﻌﺘﻤﺪﻭﻥ ﻳﻨﺘﻤﻲ ﻛﻞ ﻣﻨﻬﻢ ﺇﱃ ﻭﺍﺣﺪ ﻣﻦ‬
‫ﺗﻠﻚ ﺍﻷﺩﻳﺎﻥ‪.‬‬
‫ﺃﻣﺎ ﺇﺩﻭﺍﺭﺩ ﻛﺎﻧﺪﺍ ﻓﻘﺪ ﺃﺛﺒﺖ ﺍﻟﻔﺎﺋﺪﺓ ﺍﻟﻜﱪﻯ ﺍﻟﱵ ﺗﻌﻮﺩ ﻋﻠﻰ ﺍﻷﺧﺼﺎﺋﻴﲔ ﺍﻻﺟﺘﻤﺎﻋﻴﲔ ﺇﺫﺍ ﺗﻀﻤﻨﺖ‬
‫ﺑﺮﺍﻣﺞ ﺇﻋﺪﺍﺩﻫﻢ ﻣﺜﻞ ﻫﺬﻩ ﺍﳌﺎﺩﺓ ﻣﻮﺿﺤﺎ ﺃﻥ "ﺍﻟﺪﻳﻦ ﺟﺎﻧﺐ ﻣﻦ ﺟﻮﺍﻧﺐ ﺍﻟﺜﻘﺎﻓﺔ ﻭﺍﳋﱪﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﻭﺃﻧﻪ ﻳﺆﺛﺮ‬
‫ﻋﻠﻰ ﺍﻟﺴﻠﻮﻙ ﺍﻟﻔﺮﺩﻱ ﻭﺍﳉﻤﺎﻋﻲ‪ ،‬ﻭﺃﻥ ﻛﻞ ﺇﻧﺴﺎﻥ ﻟﻪ ﺣﺎﺟﺎﺕ ﺭﻭﺣﻴﺔ ﺗﺘﺼﻞ ﺑﺈﳚﺎﺩ ﻣﻌﲎ ﻭﻫـﺪﻑ ﳍـﺬﻩ‬
‫ﺍﳊﻴﺎﺓ ‪ ..‬ﻓﺎﳌﻌﺘﻘﺪﺍﺕ ﻭﺍﳌﻤﺎﺭﺳﺎﺕ ﺍﻟﺪﻳﻨﻴﺔ ﻏﺎﻟﺒﺎ ﻣﺎ ﺗﻠﻌﺐ ﺩﻭﺭﺍ ﺣﺎﲰﺎ ﰲ ﻓﻬﻢ ﺍﻹﻧﺴﺎﻥ ﻟﻨﻔﺴﻪ ﻭﻟﻠﻌﺎﱂ ﻣـﻦ‬
‫ﺣﻮﻟﻪ ﺧﺼﻮﺻﺎ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻟﺘﻮﺻﻞ ﺇﱃ ﻧﻮﻉ ﻣﻦ ﺍﳌﻌﲎ ﻭﺍﳍﺪﻑ ﰲ ﺍﻟﻌﻼﻗﺎﺕ ﺑﲔ ﺍﻟـﺬﺍﺕ ﻭﺍﻵﺧـﺮﻳﻦ‪،‬‬
‫ﻭﺍﻟﺒﻴﺌﺔ‪ ،‬ﻭﺍﳊﻘﻴﻘﺔ ﺍﳌﻄﻠﻘﺔ ‪ ..‬ﺇﻥ ﺍﻷﺧﺼﺎﺋﻴﲔ ﺍﻻﺟﺘﻤﺎﻋﻴﲔ ﳛﺘﺎﺟﻮﻥ ﻟﻠﺤﺼﻮﻝ ﻋﻠﻰ ﺇﻋـﺪﺍﺩ ﳝﻜﻨـﻬﻢ ﻣـﻦ‬
‫ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﳉﻮﺍﻧﺐ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﻟﺮﻭﺣﻴﺔ ﰲ ﺍﳋﱪﺍﺕ ﺍﻟﱵ ﳝﺮ ‪‬ﺎ ﻋﻤﻼﺅﻫﻢ ﻣﺜﻠﻬﺎ ﰲ ﺫﻟﻚ ﻣﺜﻞ ﺑﻘﻴﺔ ﺍﳉﻮﺍﻧـﺐ‬
‫ﺍﻷﺧﺮﻯ" )‪ (Canda, 1989‬ﻭﻗﺪ ﺑﺬﻝ ﻛﺎﻧﺪﺍ ﺟﻬﺪﺍ ﻛﺒﲑﺍ ﰲ ﺗﻮﺿﻴﺢ ﺍﻟﻔﻠﺴﻔﺔ ﺍﻟﱵ ﻳﻘﻮﻡ ﻋﻠﻴﻬﺎ ﺇﺩﺧﺎﻝ ﻣﺜﻞ‬
‫ﻫﺬﻩ ﺍﳌﺎﺩﺓ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻭﺍﻟﻀﻮﺍﺑﻂ ﺍﻟﱵ ﻳﻨﺒﻐﻲ ﻣﺮﺍﻋﺎ‪‬ﺎ ﻋﻨﺪ ﺗﺪﺭﻳﺴﻬﺎ‪ ،‬ﺑﻞ ﻭﺃﻋﻄﻰ ﻣﺜﺎﻻ ﻟﺘﻄﺒﻴﻘﻬﺎ ﻣـﻦ ﺧﱪﺗـﻪ‬
‫ﺍﻟﺬﺍﺗﻴﺔ ﻟﻄﺮﻳﻘﺔ ﺇﺩﻣﺎﺝ ﻣﺜﻞ ﻫﺬﻩ ﺍﳌﺎﺩﺓ ﰲ ﺃﺣﺪ ﺍﳌﻘﺮﺭﺍﺕ ﺍﻟﱵ ﻳﻘﻮﻡ ﺑﺘﺪﺭﻳﺴﻬﺎ‪ ،‬ﻭﻟﻜﻨﻪ ﻛﻤﺎ ﺭﺃﻳﻨـﺎ ﺑﺎﻟﻨﺴـﺒﺔ‬
‫ﻟﻐﲑﻩ ﻣﻀﻄﺮ ﻟﻠﺴﲑ ﰲ ﻃﺮﻳﻖ "ﺍﻟﺪﺭﺍﺳﺔ ﺍﳌﻘﺎﺭﻧﺔ ﻟﻸﺩﻳﺎﻥ" ﻭﺍﳌﺬﺍﻫﺐ ﺍﳌﺨﺘﻠﻔﺔ ﰲ ﺗﺄﺛﲑﺍ‪‬ﺎ ﺍﻹﳚﺎﺑﻴﺔ ﻭﺍﻟﺴـﻠﺒﻴﺔ‬
‫ﻋﻠﻰ ﺍﻟﻌﻤﻼﺀ‪ .‬ﻛﻤﺎ ﺃﻧﻪ ﱂ ﻳﺘﻤﻜﻦ ﻣﻦ ﺍﻟﻨﻔﺎﺫ ﳉﻮﻫﺮ ﺍﻟﻘﻀﻴﺔ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺬﻱ ﻳﻮﺣﻲ ﺑﻪ ﻣﺎ ﻧﻘﻠﻨﺎﻩ ﻋﻨـﻪ ﰲ‬
‫ﺻﺪﺭ ﻫﺬﻩ ﺍﻟﻔﻘﺮﺓ ﳑﺎ ﳝﻜﻦ ﺃﻥ ﻳﺴﺘﻨﺒﻂ ﻣﻨﻪ ﺃﳘﻴﺔ ﺗﻨﺎﻭﻝ ﺍﳌﻮﺿﻮﻉ ﰲ ﲨﻴﻊ ﺍﳌﻘﺮﺭﺍﺕ ﺍﻟﺪﺭﺍﺳﻴﺔ‪.‬‬
‫ﻭﻟﻜﻦ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻟﺸﻮﺍﻫﺪ ﻗﺪ ﺑﺪﺃﺕ ﺗﺸﲑ ﺍﻵﻥ ﺇﱃ ﺍﻫﺘﻤﺎﻡ ﻣﺘﻨﺎﻡ ﺍﳉﻮﺍﻧﺐ ﺍﻟﺮﻭﺣﻴﺔ ﻭﺍﻟﺪﻳﻨﻴـﺔ ﰲ‬
‫ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﰲ ﺍﻟﻮﻻﻳﺎﺕ ﺍﳌﺘﺤﺪﺓ ﺍﻷﻣﺮﻳﻜﻴﺔ ﺍﻟﻴﻮﻡ ﻛﻤﺎ ﻳﻘﺮﺭ ﺫﻟﻚ ﺇﺩﻭﺍﺭﺩ ﻛﺎﻧﺪﺍ ﻧﻔﺴـﻪ ﰲ ﻣﻘﺎﻟـﻪ‬
‫ﺍﻟﻘﻴﻢ ﺍﻟﺼﺎﺩﺭ ﻋﺎﻡ ‪ ١٩٨٨‬ﻋﻦ "ﺗﻨﻮﻉ ﺍﻟﺘﻮﺟﻬﺎﺕ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﻟﺮﻭﺣﻴﺔ ﻭﳑﺎﺭﺳﺔ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ‪(Canda,‬‬
‫)‪ 1988:238; Midgley, 1989:27‬ﺣﻴﺚ ﻳﺸﲑ ﺇﱃ ﻇﻬﻮﺭ ﻋﺪﺩ ﻛﺒﲑ ﻣﻦ ﺍﳌﻘﺎﻻﺕ ﻭﺍﻟﻜﺘـﺐ ﻭﺇﱃ ﻋﻘـﺪ‬

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‫ﺍﳌﺆﲤﺮﺍﺕ ﰲ ﺍﻟﺴﻨﻮﺍﺕ ﺍﻷﺧﲑﺓ ﺣﻮﻝ ﳐﺘﻠﻒ ﺟﻮﺍﻧﺐ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﺪﻳﻦ ﻭﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻛﻤﺎ ﻳﺸـﲑ‬
‫ﺑﺼﻔﺔ ﺧﺎﺻﺔ ﺇﱃ ﺇﺳﻬﺎﻡ ﻣﺎﻛﺲ ﺳﻴﺒﻮﺭﻳﻦ ﻭﺃﻳﺮﻳﻦ ﺑﺮﺍ ‪‬ﻭ ‪‬ﺭ ﰲ ﺗﻮﺿﻴﺢ ﻣﻌﲎ ﺍﳉﻮﺍﻧﺐ ﺍﻟﺮﻭﺣﻴﺔ ﺑﺸـﻜﻞ ﻋـﺎﻡ‬
‫ﳝﻜﻦ ﺃﻥ ﻳﻨﻄﺒﻖ ﻋﻠﻰ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻟﺪﻳﺎﻧﺎﺕ ﻭﺍﳌﺬﺍﻫﺐ‪ ،‬ﺣﻴﺚ ﻳﻘﺮﺭﺍﻥ ﺃﻥ ﺍﳉﻮﺍﻧﺐ ﺍﻟﺮﻭﺣﻴﺔ" ﺗﺘﻀﻤﻦ ﺍﻷﻧﺸﻄﺔ‬
‫ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﳌﺘﺼﻠﺔ ﺑﺎﲣﺎﺫ ﺍﻟﻘﺮﺍﺭﺍﺕ ﺍﳌﻮﺟﻬﺔ ﺃﺧﻼﻗﻴﺎ‪ ،‬ﻭﺍﻟﺒﺤﺚ ﻋﻦ ﻣﻌﲎ ﻭﻫﺪﻑ ﻟﻠﺤﻴﺎﺓ‪ ،‬ﻭﺍﻟﺴﻌﻲ ﻟﻠﺘﻮﺻـﻞ‬
‫ﺸِﺒﻌ‪‬ﺔ ﺑﲔ ﺍﻷﻓﺮﺍﺩ ﻭﺍ‪‬ﺘﻤﻊ ﻭﺍﳊﻘﻴﻘﺔ ﺍﳌﻄﻠﻘﺔ ‪ Ultimate Reality‬ﺃﻳﺎ ﻛﺎﻥ ﺗﺼـﻮﺭﻫﺎ‪،‬‬
‫ﺇﱃ ﻋﻼﻗﺎﺕ ﻣﺘﺒﺎﺩﻟﺔ ‪‬ﻣ ‪‬‬
‫ﻭﺑﻄﺒﻴﻌﺔ ﺍﳊﺎﻝ ﻓﺈﻥ ﻣﻌﲎ "ﺍﳊﻘﻴﻘﺔ ﺍﳌﻄﻠﻘﺔ" ﻫﻮ "ﺍﷲ" ﻋﻨﺪ ﺍﳌﺆﻣﻨﲔ ﺑﺎﷲ؛ ﻭﻫﺬﺍ ﺍﻻﲡﺎﻩ ﻳﻔﺘﺢ ﺍ‪‬ﺎﻝ ﺃﻣﺎﻡ ﲡﺎﻭﺯ‬
‫ﺍﻟﻌﻘﺒﺔ ﺍﻟﻜﺌﻮﺩ ﺍﻟﱵ ﺃﻋﺎﻗﺖ ﺇﺟﺮﺍﺀ ﺍﻟﺒﺤﻮﺙ ﰲ ﻫﺬﺍ ﺍ‪‬ﺎﻝ ﰲ ﺍﻟﻮﻻﻳﺎﺕ ﺍﳌﺘﺤﺪﺓ ﺑﺴﺒﺐ ﺍﻟﺘﻌﺪﺩﻳﺔ ﺍﻟﺪﻳﻨﻴﺔ ﻭﻋﺪﻡ‬
‫ﺇﻣﻜﺎﻥ ﺇﻗﺮﺍﺭ ﺗﻮﺟﻪ ﺩﻳﲏ ﻭﺍﺣﺪ ﳝﻜﻦ ﺃﻥ ﻳﻨﻄﻠﻖ ﻣﻨﻪ ﺍﻟﺒﺤﻮﺙ‪.‬‬

‫ﺛﺎﻧﻴﹰﺎ ‪ :‬ﺩﻋﻮﻯ ﺍﳌﻮﺿﻮﻋﻴﺔ ﻭﺍﳊﻴﺎﺩ ﺍﻟﻘﻴﻤﻲ‬

‫ﺭﺃﻳﻨﺎ ﰲ ﺍﻟﻔﺼﻞ ﺍﻟﺴﺎﺑﻖ ﻛﻴﻒ ﺃﻥ ﺍﻟﻈﺮﻭﻑ ﺍﻟﺘﺎﺭﳜﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﳋﺎﺻﺔ ﺍﻟﱵ ﻧﺸـﺄ ﰲ‬
‫ﻇﻠﻬﺎ ﺍﻟﻌﻠﻢ ﺍﻷﻭﺭﻭﰊ ﺍﳊﺪﻳﺚ ﻭﺗﻄﻮ‪‬ﺭ‪ ،‬ﻗﺪ ﺃﺩﺕ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﺇﱃ ﺻﻴﺎﻏﺔ ﻧﻈﺮﻳﺔ ﺍﳌﻌﺮﻓـﺔ )ﺍﻹﺑﺴـﺘﻤﻮﻟﻮﺟﻴﺎ(‬
‫ﺍﻟﺘﻘﻠﻴﺪﻳﺔ ﰲ ﺍﲡﺎﻫﺎﺕ ﺗﻨﺄﻯ ﺑﺎﻟﻌﻠﻢ ﻭﺗﺘﺮﻓﻊ ﺑﻪ ﻋﻦ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﺃﺩﱏ ﺻﻠﺔ ﺑﺎﻟﺘﺼﻮﺭﺍﺕ ﺍﻟﺪﻳﻨﻴـﺔ ﺍﻟﺴـﺎﺋﺪﺓ ﰲ‬
‫ﺍﳊﻀﺎﺭﺓ ﺍﻟﻐﺮﺑﻴﺔ"… ﺍﲡﺎﻫﺎﺕ ﲢﺼﺮ ﺍﻫﺘﻤﺎﻡ ﺍﻟﻌﻠﻢ ﰲ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﱵ ﳝﻜﻦ ﻣﺸﺎﻫﺪ‪‬ﺎ ﺑﺎﳊﻮﺍﺱ‪ ،‬ﻭﺍﻟﱵ ﺗﺘﻮﻗﻒ‬
‫ﺑﺎﻟﺘﺎﱄ ﻋﻨﺪ ﺩﺭﺍﺳﺔ ﻣﺎ ﻫﻮ ﻛﺎﺋﻦ ﻭﻭﺍﻗﻊ ﺩﻭﻥ ﺇﻋﻄﺎﺀ ﺃﻱ ﻣﺸﺮﻭﻋﻴﺔ ﻋﻠﻤﻴﺔ "ﻟﺘﻘﻮﱘ" ﻫﺬﺍ ﺍﻟﻮﺍﻗﻊ‪.‬‬
‫ﻭﺭﺃﻳﻨﺎ ﺃﻥ ﻣﺆﺳﺲ ﻋﻠﻢ ﺍﻻﺟﺘﻤﺎﻉ ﰲ ﺻﻮﺭﺗﻪ ﺍﳊﺪﻳﺜﺔ ﺃﻭﺟﻴﺴﺖ ﻛﻮﻧﺖ ﻗﺪ ﻛﺎﻥ ﻫﻮ ﰲ ﺍﻟﻮﻗـﺖ‬
‫ﺫﺍﺗﻪ ﻣﺆﺳﺲ ﺍﻻﲡﺎﻩ ﺍﻟﻮﺿﻌﻲ ﺍﻟﺬﻱ ﺍﺭﺗﺒﻂ "ﺑﺎﻟﺪﻋﻮﻯ ﺇﱃ ﲢﻘﻴﻖ ﺍﳌﻮﺿﻮﻋﻴﺔ ﺍﻟﻌﻠﻤﻴﺔ ﰲ ﳎـﺎﻝ ﺍﻹﻧﺴـﺎﻧﻴﺎﺕ‬
‫ﲤﺎﻣﺎ ﻛﻤﺎ ﰎ ﲢﻘﻴﻘﻬﺎ ﰲ ﳎﺎﻝ ﺍﻟﻄﺒﻴﻌﻴﺎﺕ‪) .‬ﺣﻴﺚ( ﺍﻋﺘﱪﺕ ﺍﻟﻮﺿﻌﻴﺔ ﺍﺑﺘﺪﺍﺀ ﺃﻥ ﺍﺭﺗﺒﺎﻁ ﺍﻟﻌﻠـﻢ ﺑـﺎﻷﺧﻼﻕ‬
‫ﻭﺍﻟﻘﻴﻢ ﻣﻦ ﳐﻠﻔﺎﺕ ﺍﻟﻘﺮﻭﻥ ﺍﻟﻮﺳﻄﻰ … ﻭﻟﻘﺪ ﹶﻓﺼ‪‬ﻞ ﺭﻭﺍﺩ ﻋﻠﻢ ﺍﻻﺟﺘﻤﺎﻉ ﺍﻷﻭﺍﺋﻞ ﺑﲔ … ﻣـﺎ ﻳﺴـﻤﻮﻧﻪ‬
‫ﺃﺣﻜﺎﻡ ﺍﻟﻮﺍﻗﻊ ﻭﺃﺣﻜﺎﻡ ﺍﻟﻘﻴﻤﺔ… ﻓﻘﺪ ﻛﺎﻧﺖ ﺍﻟﻘﻴﻢ ﲤﺜﻞ ﰲ ﻧﻈﺮ ﻋﻠﻤﺎﺀ ﺍﻻﺟﺘﻤﺎﻉ ﺃﺧﻄﺮ ﻋـﺎﺋﻖ ﰲ ﺳـﺒﻴﻞ‬
‫ﺗﻘﺪﻡ ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ‪ ،‬ﺣﻴﺚ ﺍﻋﺘﻘﺪﻭﺍ ﺃﻥ ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ ﻻ ﺑﺪ ﻭﺃﻥ ﻳﻜﻮﻥ ﲝﺜﺎ ﳏﺎﻳﺪﺍ ﻭﳎﺮﺩﺍ ﻣﻦ ﻛﻞ ﺍﻟﻘﻴﻢ‬
‫ﻭﺍﳌﻌﺎﻳﲑ ﺍﻷﺧﻼﻗﻴﺔ )ﺇﻣﺰﻳﺎﻥ‪.(١ :١٩٨٩ :‬‬
‫ﻭﺟﺎﺀ ﻣﺎﻛﺲ ﻓﻴﱪ ﺍﻟﺬﻱ ﻧﺴﺞ ﺃﻭ ﻧﺴﺠﺖ ﺣﻮﻝ ﻛﺘﺎﺑﺎﺗﻪ "ﺧﺮﺍﻓﺔ ﺃﻥ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴـﺔ ﻳﻨﺒﻐـﻲ‬
‫ﻭﳝﻜﻦ ﳍﺎ ﺃﻥ ﺗﻠﺘﺰﻡ ﺑﺎﳊﻴﺎﺩ ﺍﻟﻘﻴﻤﻲ ‪ "Value-Free‬ﻋﻠﻰ ﺣﺪ ﺗﻌﺒﲑ ﺃﻟﻔﲔ ﺟﻮﻟﺪﻧﺮ ﰲ ﻣﻘﺎﻟﻪ ﺍﻟﺸـﻬﲑ ﺍﻟـﺬﻱ‬
‫ﻫﺎﺟﻢ ﻓﻴﻪ ﺑﻌﻨﻒ" ﺧﺮﺍﻓﺔ ﻋﻠﻢ ﺍﻻﺟﺘﻤﺎﻉ ﺍﳌﺘﺤﺮﺭ ﻣﻦ ﺍﻟﻘﻴﻢ )‪ ،(Gouldner, 1973‬ﻭﺍﻟﺬﻱ ﺃﻛﺪ ﻓﻴﻪ ﺃﻥ ﺍﻟﻔﻜﺮﺓ‬
‫ﺍﻟﺸﺎﺋﻌﺔ ﻋﻦ ﺇﻣﻜﺎﻥ ﻭﺟﻮﺩ ﻋﻠﻢ ﺍﺟﺘﻤﺎﻉ ﳏﺎﻳﺪ ﻗﻴﻤﻴﺎ ﻣﺴﺘﺤﻴﻠﺔ ﻭﺳﺨﻴﻔﺔ ‪ ،Absurd‬ﻭﺗﺴﺎﺀﻝ ﺟﻮﻟﺪﻧﺮ ﻋﻤـﺎ‬
‫ﻳﻌﻨﻴﻪ ﻋﻠﻤﺎﺀ ﺍﻻﺟﺘﻤﺎﻉ ﻋﻨﺪﻣﺎ ﻳﺘﺤﺪﺛﻮﻥ ﻋﻦ ﺍﻟﻌﻠﻢ ﺍﳌﻠﺘﺰﻡ ﺑﺎﳊﻴﺎﺩ ﺍﻟﻘﻴﻤﻲ ﻗﺎﺋﻼ‪ :‬ﻫﻞ ﻳﻘﺼﺪﻭﻥ ﺃﻧﻪ "ﺑﺎﻟﻔﻌـﻞ"‬

‫‪-٧٧-‬‬
‫ﻣﺘﺤﺮﺭ ﻣﻦ ﺍﻟﻘﻴﻢ ﺃﻡ ﺃﻧﻪ "ﻳﻨﺒﻐﻲ" ﺃﻥ ﻳﻜﻮﻥ ﻛﺬﻟﻚ ؟ ﻫﻞ ﻳﺮﻳﺪﻭﻥ ﻟﻌﻠﻤﺎﺀ ﺍﻻﺟﺘﻤﺎﻉ ﺃﻻ ﻳﻜﻮﻧـﻮﺍ ﻣﺒـﺎﻟﲔ‬
‫ﺑﺎﻟﻨﺘﺎﺋﺞ ﺍﻷﺧﻼﻗﻴﺔ ﺍﳌﺘﺮﺗﺒﺔ ﻋﻠﻰ ﲝﻮﺛﻬﻢ؟ ﺃﻡ ﻳﺮﻭﻥ ﺃﻥ ﺑﺈﻣﻜﺎ‪‬ﻢ ﺇﺻﺪﺍﺭ ﺍﻷﺣﻜﺎﻡ ﺍﻟﻘﻴﻤﻴﺔ ﺑﺸﺮﻁ ﻋﺰﳍﺎ ﻋـﻦ‬
‫ﺍﻷﺣﻜﺎﻡ ﺍﻟﻮﺍﻗﻌﻴﺔ ؟‬
‫ﻫﻞ ﻳﻘﺼﺪﻭﻥ ﺃﻥ ﻋﻠﻰ ﻋﻠﻢ ﺍﻻﺟﺘﻤﺎﻉ ﺃﻻ ﻳﺘﺨﺬ ﺍﳌﺒﺎﺩﺭﺓ ﻟﻜﻲ ﻳﺒﲔ )ﺑﻨﺎﺀ ﻋﻠـﻰ ﺧﱪﺗـﻪ( ﻟﻐـﲑ‬
‫ﺍﳌﺘﺨﺼﺼﲔ ﺧﻄﺄ ﺑﻌﺾ ﺍﻵﺭﺍﺀ ﺍﻟﱵ ﻳﻌﺘﻨﻘﻮ‪‬ﺎ ﺩﻭﻥ ﲤﺤﻴﺺ ؟ ﺃﻡ ﻳﻘﺼﺪﻭﻥ ﺃﻥ ﻋﻠﻴﻪ ﺃﻥ ﻳﻠﺘﺰﻡ ﺍﻟﺼﻤﺖ ﻓـﻼ‬
‫ﻳﺘﻜﻠﻢ ﺇﻻ ﻋﻨﺪﻣﺎ ﻳ‪‬ﺪﻋﻰ ﻟﻠﻜﻼﻡ ﻋﻦ ﺍﻟﻨﺘﺎﺋﺞ ﺍﳌﺘﺮﺗﺒﺔ ﻋﻠﻰ ﺑﻌﺾ ﺍﻟﺴﻴﺎﺳﺎﺕ ﺍﻟﻌﺎﻣﺔ ﰲ ﺍﻷﻣﻮﺭ ﺍﻟـﱵ ﺗﻘـﻊ ﰲ‬
‫ﻧﻄﺎﻕ ﺍﺧﺘﺼﺎﺻﻪ؟ … ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻟﺘﺼﻮﺭﺍﺕ ﺍﻟﱵ ﺗﺒﺪﻭ ﻣﻦ ﲢﻠﻴﻞ ﻛﺘﺎﺑﺎ‪‬ﻢ‪.‬‬
‫ﰒ ﻳﺸﲑ ﺇﱃ ﺃﻥ ﺍﻟﻜﺜﲑﻳﻦ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻻﺟﺘﻤﺎﻉ ﳑﻦ ﻳﺆﻣﻨﻮﻥ ﺑﺄﻥ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﳏﺎﻳﺪ ﻗﻴﻤﻴﺎ ﻳﻘﺼـﺪﻭﻥ‬
‫ﺃﺷﻴﺎﺀ ﳐﺘﻠﻔﺔ ﺟﺪﹰﺍ ﻋﻦ ﺑﻌﻀﻬﺎ‪ ،‬ﻭﻳﻠﺘﺰﻣﻦ ﺑﺘﻠﻚ ﺍﻟﺘﺼﻮﺭﺍﺕ ﺩﻭﻥ ﲤﺤﻴﺺ ﺟﺎﺩ ﻟﻸﺳﺲ ﺍﻟﱵ ﺗﻘـﻮﻡ ﻋﻠﻴﻬـﺎ‬
‫ﺗﺼﻮﺭﺍ‪‬ﻢ‪ ،‬ﻭﻳﻮﺿﺢ ﺃﻥ ﻓﻴﱪ ﻧﻔﺴﻪ ﱂ ﻳﻜﻦ ﳝﺎﻧﻊ ﰲ ﺍﻟﺘﻌﺒﲑ ﻋﻦ ﺍﻟﻘﻴﻢ ﺇﺫﺍ ﲢﺮﺯ ﺍﻟﺒﺎﺣﺚ ﻣﻦ ﺍﳋﻠﻂ ﺑﻴﻨﻬﺎ ﻭﺑﲔ‬
‫ﺍﳊﻘﺎﺋﻖ‪ ،‬ﻛﻤﺎ ﺃﻧﻪ ﻛﺎﻥ ﺃﻛﺜﺮ ﺍﻫﺘﻤﺎﻣﹰﺎ ﺑﺎﺳﺘﺒﻌﺎﺩ ﺍﻟﻘﻴﻢ "ﺍﻟﺴﻴﺎﺳﻴﺔ" ﺃﻛﺜﺮ ﻣﻨﻪ ﺑﺎﺳـﺘﺒﻌﺎﺩ ﺍﻟﻘـﻴﻢ "ﺍﻟﺪﻳﻨﻴـﺔ ﺃﻭ‬
‫ﺍﳉﻤﺎﻟﻴﺔ"‪.‬‬
‫ﻭﻳﻜﺸﻒ ﻟﻨﺎ ﺟﻮﻟﺪﻧﺮ ﻋﻦ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﻛﺎﻧﺖ ﻭﺭﺍﺀ ﺩﻋﻮﺓ ﻓﻴﱪ ﻧﻔﺴـﻪ ﺇﱃ ﺃﻥ ﻳﺘﺼـﻒ ﻋﻠـﻢ‬
‫ﺍﻻﺟﺘﻤﺎﻉ ﺑﺎﳊﻴﺎﺩ ﺍﻟﻘﻴﻤﻲ ﻗﺎﺋﻼ "ﺇﻥ ﻫﺬﻩ ﺍﻟﺪﻋﻮﺓ ﻛﺎﻧﺖ ﲟﺜﺎﺑﺔ ﻋﻘﻴﺪﺓ" "ﺷﺨﺼﻴﺔ ﺟﺪﺍ" ﻟﺪﻯ ﻓﻴـﱪ‪ ،‬ﻭﺇ‪‬ـﺎ‬
‫ﻛﺎﻧﺖ ﻧﺎﺑﻌﺔ ﻣﻦ ﻇﺮﻭﻑ ﻣﻌﻴﻨﺔ ﻋﺎﻳﺸﺘﻬﺎ ﺍﳉﺎﻣﻌﺎﺕ ﺍﻷﳌﺎﻧﻴﺔ ﻭﺃﺳﺎﺗﺬ‪‬ﺎ ﰲ ﺗﻠﻚ ﺍﻟﻔﺘـﺮﺓ‪ ،‬ﻭﻋﺎﺷـﻬﺎ ﻋﻠـﻢ‬
‫ﺍﻻﺟﺘﻤﺎﻉ ﻛﻌﻠﻢ ﻧﺎﺷﺊ )‪ ، (:6-11‬ﻭﻟﻜﻦ ﻫﺬﻩ ﺍﻟﺪﻋﻮﺓ ﻛﻤﺎ ﻳﻘﻮﻝ ﻗﺪ ﲢﻮﻟﺖ ﻋﻨﺪ ﻋﻠﻤﺎﺀ ﺍﻻﺟﺘﻤﺎﻉ ﺍﻟﻴـﻮﻡ‬
‫ﺇﱃ ﺟﻮﺍﺯ ﻣﺮﻭﺭ ﺷﻜﻠﻲ ﻓﺎﺭﻍ ﻣﻦ ﺍﳌﻀﻤﻮﻥ ﻳﺘﺬﺭﻉ ﺑﻪ ﺍﻟﺒﺎﺣﺚ ﻟﻠﺘﻮﻗﻒ ﻋﻦ ﺍﻟﺘﻔﻜﲑ ﺍﳉﺎﺩ‪ ،‬ﰒ ﻳﻮﺿﺢ ﺃﻧﻪ ﺇﺫﺍ‬
‫ﻛﺎﻥ ﻫﺬﺍ ﺍﳌﻮﻗﻒ ﻗﺪ ﺃﻓﺎﺩ ﻋﻠﻤﺎﺀ ﺍﻻﺟﺘﻤﺎﻉ ﺑﺘﺤﺮﻳﺮﻫﻢ ﻣﻦ ﺍﻻﻧﺪﻓﺎﻉ ﺍﻟﻘﻬﺮﻱ ﻭﺭﺍﺀ ﺍﻟﻘﻴﻢ ﺍﻷﺧﻼﻗﻴﺔ ﻟﻠﺜﻘﺎﻓـﺔ‬
‫ﺍﶈﻠﻴﺔ ﺍﻟﱵ ﻳﻌﻴﺸﻮﻥ ﰲ ﺇﻃﺎﺭﻫﺎ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻣﻦ ﺟﺎﻧﺐ ﺁﺧﺮ ﻗﺪ ﺃﺩﻯ ‪‬ﻢ ﺇﱃ ﻧﻮﻉ ﻣﻦ "ﺍﻟﻼﻣﺒـﺎﻻﺓ ﺍﻷﺧﻼﻗﻴـﺔ‬
‫ﻭﺍﻟﻼﻣﻌﻴﺎﺭﻳﺔ ﺍﻟﻔﺎﻗﺪﺓ ﻟﻼﲡﺎﻩ"‪.‬‬
‫ﻏﲑ ﺃﻥ ﺟﻮﻟﺪﻧﺮ ﻳﺮﻯ ﺃﻥ "ﺍﳌﺬﻫﺐ ﺍﻟﺬﻱ ﻳﺆﻣﻦ ﺑﺄﻥ ﻋﻠﻢ ﺍﻻﺟﺘﻤﺎﻉ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﳏﺎﻳﺪﺍ ﻗﻴﻤﻴـﺎ‬
‫ﺇﳕﺎ ﻫﻮ ﺍﻻﻣﺘﺪﺍﺩ ﺍﳊﺪﻳﺚ ﻟﻠﺼﺮﺍﻉ ﺍﻟﻘﺪﱘ ﺑﲔ ﺍﻟﺪﻳﻦ ﻭﺍﻟﻌﻘﻞ‪ ،‬ﻭﻟﻘﺪ ﻧﺸﺄ ﻫﺬﺍ ﺍﳌﺬﻫﺐ ﻭﻻ ﺯﺍﻝ ﻳﻌﻴﺶ ﻋﻠـﻰ‬
‫ﺍﻻﲡﺎﻫﺎﺕ ﺍﻟﱵ ﺳﺎﺩﺕ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﻟﺚ ﻋﺸﺮ ﺍﳌﻴﻼﺩﻱ ﻹﳚﺎﺩ ﻓﻮﺍﺻﻞ ﺃﻭ ﺣﻮﺍﺟﺰ ﺑﲔ ﺍﻟﺪﻳﻦ ﻭﺍﻟﻌﻘـﻞ ﳊﻔـﻆ‬
‫ﺍﻟﺴﻼﻡ ﺑﻴﻨﻬﻤﺎ … ﺇﻥ ﻣﺬﻫﺐ ﻓﻴﱪ ﺣﻮﻝ ﻋﻠﻢ ﺍﺟﺘﻤﺎﻉ ﻣﺘﺤﺮﺭ ﻣﻦ ﺍﻟﻘﻴﻢ ﺇﳕﺎ ﳜﻠﻖ ﻫﻮﺓ ﺑﲔ ﺍﻟﻌﻠـﻢ ﻭﺍﻟﻘـﻴﻢ‬
‫ﻭﻳﻨﻄﻠﻖ ﻣﻦ )ﻧﻔﺲ ﺍﻟﻄﺮﻳﻖ ﺍﻟﺬﻱ ﺳﻠﻜﻪ ﺳﺎﺑﻘﻮﻩ ﳑﻦ ﺣﺮﺻﻮﺍ ﻋﻠﻰ ﺇﺑﻘﺎﺀ ﻛﻞ ﻣﻦ ﺍﻟﺪﻳﻦ ﻭﺍﻟﻌﻠـﻢ ﰲ ﳎـﺎﻝ‬
‫ﻣﻨﻔﺼﻞ ﻋﻦ ﺍﻵﺧﺮ( )‪.(:20-21‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺟﻮﻟﺪﻧﺮ ﻗﺪ ﺃﻟﻘﻰ ﺍﻷﺿﻮﺍﺀ "ﺍﻟﺘﺎﺭﳜﻴﺔ" ﻋﻠﻰ ﺃﺻﻮﻝ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﻋﻠﻮﻡ ﺍﺟﺘﻤﺎﻋﻴﺔ ﳏﺎﻳـﺪﺓ‬
‫ﻗﻴﻤﻴﺎ‪ ،‬ﻛﻤﺎ ﺑﻴ‪‬ﻦ ﺍﻟﻌﻮﺍﻣﻞ "ﺍﻟﺸﺨﺼﻴﺔ ﻭﺍﳌﻬﻨﻴﺔ" ﺍﻟﱵ ﺃﻓﺮﺯ‪‬ﺎ ﻋﻨﺪ ﻓﻴﱪ ﻭﻋﻨﺪ ﻣﻦ ﺗﺎﺑﻌﻮﻩ ﺑﻌﻠﻢ ﺃﻭ ﺑﻐﲑ ﻋﻠﻢ‪ ،‬ﺇﻻ‬

‫‪-٧٨-‬‬
‫ﺃﻥ ﺍﻟﺘﺤﻠﻴﻞ ﺍﻟﻮﺍﻗﻌﻲ ﻟﻜﺘﺎﺑﺎﺕ ﻋﻠﻤﺎﺀ ﺍﻻﺟﺘﻤﺎﻉ ﻳﻜﺸﻒ ﻟﻨﺎ ﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ ﺃ‪‬ﻢ ﱂ ﻳﻠﺘﺰﻣﻮﺍ "ﻭﺍﻗﻌﻴـﺎ" ﲟـﺎ‬
‫ﻛﺎﻧﻮﺍ ‪‬ﻳﺪ‪‬ﻋﻮﻥ ﺇﻟﻴﻪ ﻧﻈﺮﻳﺎ ﻣﻦ ﲤﺴﻚ ﺑﺎﳊﻴﺪﺓ ﺍﻟﻌﻠﻤﻴﺔ ﺑﺈﺯﺍﺀ ﺍﻟﻘﻴﻢ ﻭﺍﻟﺜﻘﺎﻓﺔ‪ ،‬ﺑﻞ ﻛﺎﻧﻮﺍ ﲨﻴﻌﺎ ﻳﺆﻛﺪﻭﻥ ﻋﻠـﻰ‬
‫ﺳﻴﺎﺩﺓ ﻭﺗﻔﻮﻕ ﺍﻟﻨﻤﻂ ﺍﻟﻐﺮﰊ ﺛﻘﺎﻓﻴﺎ ﻭﺳﻴﺎﺳﻴﺎ ﻭﺍﺟﺘﻤﺎﻋﻴﺎ ﻭﺳﻠﻮﻛﻴﺎ ﻭﺃﺧﻼﻗﻴﺎ ﳑﺎ ﳚﻌﻞ ﺣﻴﺎﺩﻫﻢ ﺍﻟﻘﻴﻤﻲ ﳏـﻞ‬
‫ﺗﺴﺎﺅﻝ ﺷﺪﻳﺪ‪ ،‬ﻭﻳﺸﲑ ﺟﻮﻟﻴﺎﻥ ﻓﺮﻭﻳﻨﺪ ﺇﱃ ﺃﻥ ﻣﺎﻛﺲ ﻓﻴﱪ ﻳﻜﺎﺩ ﻻ ﻳﺮﻯ ﺃﺻﺎﻟﺔ ﺃﻭ ﺗﻔﺮﺩﺍ ﺃﻭ ﻋﻘﻼﻧﻴـﺔ ﺇﻻ ﰲ‬
‫ﺍﻟﻐﺮﺏ ﻭﺍﻟﻐﺮﺏ ﻭﺣﺪﻩ‪ ،‬ﺣﱴ ﻭﺻﻞ ﺑﻪ ﺍﳊﺎﻝ ﺇﱃ ﺍﻟﺘﺴﺎﺅﻝ ﻋﻤﺎ ﺇﺫﺍ ﻛﺎﻥ ﺗﻠﻚ ﺍﻷﺻﺎﻟﺔ ﺭﺍﺟﻌﺔ ﺇﱃ ﺻـﻔﺎﺕ‬
‫ﻭﺭﺍﺛﻴﺔ ﻋﻨﺪﻫﻢ !‪.‬‬
‫ﺃﻣﺎ ﺩﻭﺭﻛﺎﱘ ﻓﺈﻧﻪ ﻛﻤﺎ ﻳﻘﻮﻝ ﺭﺍﳝﻮﻧﺪ ﺁﺭﻭﻥ "ﻗﺪ ﺳﺨ‪‬ﺮ ﻋﻠﻢ ﺍﻻﺟﺘﻤﺎﻉ ﻷﻫﺪﺍﻑ ﺇﺻﻼﺣﻴﺔ ﺗﻘﻮﻡ ﰲ‬
‫ﺟﻮﻫﺮﻫﺎ ﻋﻠﻰ ﺃﺳﺲ ﻋﻠﻤﺎﻧﻴﺔ ﻭﺇﳊﺎﺩﻳﺔ ﻭﻣﺎﺩﻳﺔ ﹶﻗﺼ‪‬ﺪ ﺇﺣﺪﺍﺙ ﺗﻐﻴﲑﺍﺕ ﻋﻤﻴﻘﺔ ﺩﺍﺧـﻞ ﺍﻟﺒﻨﻴـﺔ ﺍﻻﺟﺘﻤﺎﻋﻴـﺔ‬
‫ﻭﺍﻟﺜﻘﺎﻓﻴﺔ ﺍﻟﻐﺮﺑﻴﺔ‪ ،‬ﻭﱂ ﳝﻨﻌﻪ ﺍﻟﺘﺰﺍﻣﻪ ﺍﻟﻌﻠﻤﻲ ﻣﻦ ﺍﻟﺘﺼﺮﻳﺢ ﺑﺄﻥ ﻋﻠﻢ ﺍﻻﺟﺘﻤﺎﻉ ﱂ ﻳﻜﻦ ﻟﻴﺴﺘﺤﻖ ﺳـﺎﻋﺔ ﻣـﻦ‬
‫ﺍﻻﻫﺘﻤﺎﻡ ﺇﺫﺍ ﱂ ﳝﻜﻨ‪‬ﺎ ﻣﻦ ﲢﺴﲔ ﺍ‪‬ﺘﻤﻊ"‪ … ،‬ﻭﻣﻦ ﺍﻟﻮﺍﺿﺢ ﺃﻥ "ﺃﻳﺔ ﻧﻈﺮﺓ ﺇﺻﻼﺣﻴﺔ ﺇﱃ ﺍ‪‬ﺘﻤﻊ ﻭﺃﻳﺔ ﳏﺎﻭﻟﺔ‬
‫ﰲ ﺳﺒﻴﻞ ﺗﻐﻴﲑ ﺍﻟﻮﺿﻊ ﺍﻟﻘﺎﺋﻢ ﳓﻮ ﳕﻮﺫﺝ ﺍﺟﺘﻤﺎﻋﻲ ﺃﻣﺜﻞ ﻻ ﺑﺪ ﻭﺃﻥ … ﺗﺘﻢ ﰲ ﺿﻮﺀ ﻣﻌﺎﻳﲑ ﺗﻌﺒ‪‬ﺮ ﻋﻦ ﻗﻨﺎﻋـﺔ‬
‫ﺍﻟﺒﺎﺣﺚ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻭﺗﺴﺘﺠﻴﺐ ﻟﻠﻐﺎﻳﺎﺕ ﺍﻟﱵ ‪‬ﺪﻑ ﺇﻟﻴﻬﺎ )ﺇﻣﺰﻳﺎﻥ‪ … ،(٨-٦ :‬ﻓﻬﻞ ﳝﻜﻦ ﻭﺍﳊﺎﻝ ﻫﺬﻩ ﺃﻥ‬
‫ﻧﺘﺤﺪﺙ ﻋﻦ ﺣﻴﺎﺩ ﻗﻴﻤﻲ ﻋﻨﺪ ﻫﺆﻻﺀ ؟ ﺃﻡ ﻳﻜﻮﻥ ﺍﻷﻭﻓـﻖ ﺃﻥ ﻧﺘﺤـﺪﺙ ﻋـﻦ ﲤﺮﻛـﺰ ﺫﺍﰐ ﺣﻀـﺎﺭﻱ‬
‫‪ Ethnocentrism‬ﻳ‪‬ﻌﻤﻰ ﻭﻳﺼ ‪‬ﻢ‪.‬‬
‫ﻭﻣﺎﺫﺍ ﻛﺎﻧﺖ ﻧﺘﻴﺠﺔ ﺫﻟﻚ ﺍﳊﻴﺎﺩ ﺍﻟﻘﻴﻤﻲ ﺍﳌﺰﻋﻮﻡ ؟ ﻳﻘﻮﻝ ﳏﻤﺪ ﺇﻣﺰﻳﺎﻥ "ﻟﻘﺪ ﻛﺎﻥ ﳍـﺬﺍ ﺍﻟﺘﻮﺟـﻪ‬
‫ﺍﳌﻨﻬﺠﻲ ﺍﻟﺬﻱ ﺳﺎﺭﺕ ﻓﻴﻪ ﺍﻟﻮﺿﻌﻴﺔ ﻧﺘﺎﺋﺞ ﺧﻄﺮﺓ ﻋﻠﻰ ﺍﳌﺴﺘﻮﻯ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻭﺍﻷﺧﻼﻗﻲ‪ ،‬ﻓﻠﻢ ﻳﻌـﺪ ﺍﻷﻣـﺮ‬
‫ﻳﻘﺘﺼﺮ ﻋﻠﻰ ﲡﺎﻫﻞ ﺍﻟﻘﻴﻢ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﺳﺘﺒﻌﺎﺩﻫﺎ ﻣﻦ ﳎﺎﻝ ﺍﻟﺪﺭﺍﺳﺔ ﻭﺣﺴﺐ‪ ،‬ﺑﻞ ﺇﻥ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﺍﳌﻨـﻬﺠﻲ‬
‫ﺃﺩﻯ ﺇﱃ ﺗﱪﻳﺮ ﺍﻟﻮﺍﻗﻊ ﺍﻻﺟﺘﻤﺎﻋﻲ ﺍﻟﻔﺎﺳﺪ ﺑﺎﻟﺘﺄﻛﻴﺪ ﻋﻠﻰ ﺍﻟﻘﻴﻢ ﺍﻟﺴﺎﺋﺪﺓ ﺃﻳﺎ ﻛﺎﻧﺖ ﻃﺒﻴﻌﺘﻬﺎ ﻭﺑﻐﺾ ﺍﻟﻨﻈﺮ ﻋﻦ‬
‫ﺳﻠﺒﻴﺎ‪‬ﺎ ﻭﺇﳚﺎﺑﻴﺎ‪‬ﺎ‪ ،‬ﺇﻥ ﺍﺳﺘﺒﻌﺎﺩ ﺍﻟﻨﻈﺮﺓ ﺍﳌﻌﻴﺎﺭﻳﺔ ﺍﻟﻨﻘﺪﻳﺔ ﻣﻦ ﳎﺎﻝ ﺍﻟﺪﺭﺍﺳﺔ ﻣﻌﻨﺎﻩ ﻗﺒﻮﻝ ﻫﺬﺍ ﺍﻟﻮﺍﻗﻊ ﻛﻤﺎ ﻫـﻮ‬
‫)ﻣﺎ ﺩﺍﻡ( ﺍﻟﺴﺒﻴﻞ ﺍﻟﻮﺣﻴﺪ ﺇﱃ ﺇﺩﺭﺍﻙ ﺣﻘﻴﻘﺔ ﺍ‪‬ﺘﻤﻊ ﻫﻮ ﺍﺳﺘﻘﺮﺍﺀ ﺍﶈﺴﻮﺱ ﻛﻤﺎ ﻳﺘﺒﺪﻯ ﰲ ﺳـﻠﻮﻙ ﺍﻟﻨـﺎﺱ‬
‫ﻭﺗﺼﺮﻓﺎ‪‬ﻢ‪ ،‬ﻭﺍﻟﻘﻴﻢ ﺍﻟﺴﺎﺋﺪﺓ ﰲ ﻭﺳﻂ ﺍﺟﺘﻤﺎﻋﻲ ﻣﺎ‪ -‬ﺣﺴﺐ ﺍﻟﻮﺿﻌﻴﺔ‪ -‬ﺗﻌﺒ‪‬ﺮ ﻋﻦ ﻇﻮﺍﻫﺮ ﺻﺤﻴﺔ ﻭﺳـﻠﻴﻤﺔ‬
‫ﻷ‪‬ﺎ ﺗﻌﺒ‪‬ﺮ ﻋﻦ ﺭﻏﺒﺎﺕ ﺍ‪‬ﺘﻤﻊ ﻭﺍﲡﺎﻫﻪ ﺍﻷﺧﻼﻗﻲ … ﻓﺎﳌﻘﻴﺎﺱ ﺍﻟﺬﻱ ﺗﺘﺤﺪﺩ ِﻭ ﹾﻓ ﹶﻘ ‪‬ﻪ ﺍ ﹸﳌﺜﹸﻞ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻳﺘﺤـﺪﺩ‬
‫ﻭﻓﻖ ﻣﺎ ﻫﻮ ﻣﻮﺟﻮﺩ ﻭﺷﺎﺋﻊ ﺑﲔ ﺍﻟﻨﺎﺱ )‪ … ،(٢٠:‬ﻭﻳﻀﻴﻒ ﺇﲰﺎﻋﻴﻞ ﺍﻟﻔﺎﺭﻭﻗﻲ ﰲ ﻧﻔﺲ ﺍﻻﲡﺎﻩ ﻗﻮﻟـﻪ "ﺇﻥ‬
‫ﺍﻟﺘﻄﻬﲑ ﺍﳌﺘﻌﻤﺪ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻣﻦ ﲨﻴﻊ ﺍﻋﺘﺒﺎﺭﺍﺕ ﺍﻟﻘﻴﻢ ﺍﳉﻮﻫﺮﻳﺔ ﻗﺪ ﺟﻌﻠﻬﺎ ﻋﺮﺿﺔ ﻟﻠﺘﺄﺛﺮ ﺑـﺄﻱ ﻗـﻮﺓ‬
‫ﺗﺘﻌﺮﺽ ﳍﺎ‪ ،‬ﻭﻛﺎﻧﺖ ﺍﻟﻨﺘﻴﺠﺔ ﻟﺬﻟﻚ ﻫﻲ ﺍﺳﺘﺤﻮﺍﺫ ﺍﳊﻘﺎﺋﻖ ﺍﻟﻮﺍﻗﻌﻴﺔ ﻷﻱ ﳎﺘﻤﻊ ﻋﻠﻰ ﺍﳌﻘﺪﺭﺓ ﻟﺘﻜﻮﻳﻦ ﺍﳌﻌﺎﻳﲑ‬
‫ﺍﳋﺎﺻﺔ ﺑﻪ"‪) .‬ﺍﻟﻔﺎﺭﻭﻗﻲ‪.(٣٤ :١٩٨٠ :‬‬
‫ﻭﺑﻠﻐﺔ ﺃﺧﺮﻯ ﻓﺈﻧﻨﺎ ﺇﺫﺍ ﺃﻋﻄﻴﻨﺎ ﺍﻟﺴﻠﻮﻙ ﺍﻟﻮﺍﻗﻌﻲ ﺍﳌﺸﺎﻫ‪‬ﺪ ﻭﺍﻟﻘﻴﻢ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﳊﺎﺿﺮﺓ ﺍﻟـﱵ ﲤـﺖ‬
‫ﺩﺭﺍﺳﺘﻬﺎ ﻭﺍﻗﻌﻴﺎ ﰲ ﳎﺘﻤﻊ ﻣﺎ ﺍﻟﺼﻼﺣﻴﺔ ﻟﺘﻜﻮﻥ ﺍﳌﻌﻴﺎﺭ ﺍﻟﻨﻬﺎﺋﻲ ﻟﻠﺤﻜﻢ ﻋﻠﻰ ﺍﻟﺼﻮﺍﺏ ﻭﺍﳋﻄﺄ‪ ،‬ﻭﺇﺫﺍ ﻋﺮﻓﻨﺎ ﺃﻥ‬

‫‪-٧٩-‬‬
‫ﻣﻦ ﳝﻠﻜﻮﻥ ﺍﻟﻘﻮﺓ ﰲ ﺍ‪‬ﺘﻤﻊ ﻳﻜﻮﻥ ﳍﻢ ﻗﺪﺭﺓ ﺃﻛﱪ ﻟﻠﺘﺄﻛﻴﺪ ﻋﻠﻰ ﻣﻌﺎﻳﲑ ﻭﻗﻴﻢ ﺗﺼﺒﺢ "ﻫﻲ" ﺍﳌﻌﺎﻳﲑ ﻭﺍﻟﻘـﻴﻢ‬
‫ﺍﻟﺴﺎﺋﺪﺓ‪ ،‬ﺃﺩﺭﻛﻨﺎ ﺃﻧﻨﺎ ﻣﻦ ﻫﺬﺍ ﺍﳌﻨﻈﻮﺭ ﺇﳕﺎ ﻧﻜﺮﺱ "ﺍﻟﻮﺿﻊ ﺍﻟﺮﺍﻫﻦ" ﺩﻭﻥ ﺃﺩﱏ ﺃﻣﻞ ﰲ ﺍﳋﺮﻭﺝ ﻧﻘـﺪﻳﺎ ﻣـﻦ‬
‫ﺇﺳﺎﺭﻩ ﰲ ﺿﻮﺀ ﺃﻱ ﻣﻌﺎﻳﲑ ﺫﺍﺕ ﺻﺪﻕ ﺧﺎﺭﺟﻲ‪ ،‬ﺳﻮﺍﺀ ﻛﻨﺎ ﻋﻠﻰ ﻭﻋﻲ ﺑﺬﻟﻚ ﺃﻭ ﱂ ﻧﻜﻦ ﻭﺍﻋﲔ ﺑﻪ‪ ،‬ﻛﻤـﺎ‬
‫ﺃﻥ ﻫﺬﻩ ﻳﻔﺘﺢ ﺍﻟﺒﺎﺏ ﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ ﺃﻣﺎﻡ ﺍﻟﺪﺍﻋﲔ ﺇﱃ "ﻣﺬﺍﻫﺐ ﺍﻟﻨﺴﺒﻴﺔ ﻭﺍﻟﺘﺸﻜﻚ ﻭﺍﻟﺬﺍﺗﻴﺔ" ﳑﺎ ﻳﺒﻄﻞ ﺃﺛـﺮ‬
‫ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﻳﻔﺴﺪ ﻗﻮﺓ ﺍﻹﳝﺎﻥ ﻭﺍﻟﻌﻘﻴﺪﺓ ﻭﺍﳋﲑ ﻭﺍﻟﻮﺍﺟﺐ ﰲ ﺗﻘﺪﻳﺮ ﻣﺴـﺎﺭﺍﺕ ﺍﳊﻴـﺎﺓ ﻭﺍﻟﺘـﺎﺭﻳﺦ‬
‫)ﺍﻟﻔﺎﺭﻭﻗﻲ‪.(٣٤ :١٩٨٠ ،‬‬
‫ﻭﻟﻌﻞ ﺍﳌﺜﺎﻝ ﺍﻟﺘﺎﱄ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺴﻴﺎﺳﻴﺔ ﺃﻥ ﻳﻘﺪﻡ ﻟﻨﺎ ﺍﺳﺘﺒﺼﺎﺭﹰﺍ ﺃﻛﱪ ﺑﺎﻟﻘﻀﻴﺔ ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭ ﺃﻥ ﺍﻟﺴﻠﻮﻙ‬
‫ﺍﻟﺴﻴﺎﺳﻲ ﻳﺘﻌﺎﻣﻞ ﻣﻊ ﺣﻘﺎﺋﻖ ﺍﳊﻴﺎﺓ ﺍﻟﻴﻮﻣﻴﺔ ﺍﳌﻠﻤﻮﺳﺔ ﰲ ﺿﻮﺀ ﺍﻟﺼﺮﺍﻉ ﺃﻭ ﺍﳌﻮﺍﺯﻧﺎﺕ ﺑﲔ ﺍﻟﻘﻴﻢ‪ ،‬ﻭﻣـﻦ ﻫﻨـﺎ‬
‫ﺗﺘﺒﺪﻯ ﻗﻀﺎﻳﺎ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﰲ ﻧﻄﺎﻕ ﻇﻮﺍﻫﺮ ﺑﻮﺿﻮﺡ ﺃﻛﱪ‪ ،‬ﻳﻘﻮﻝ ﺭﺷـﻴﺪ ﻣـﻮﺗﻦ ‪(Moten, 1990:‬‬
‫)‪ 179‬ﺇﻥ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺴﻴﺎﺳﻴﺔ ﰲ ﺍﻟﻌﺎﱂ ﺍﻟﻐﺮﰊ ﺑﻜﻞ ﺗﺄﻛﻴﺪ ﻟﻴﺴﺖ ﳏﺎﻳﺪﺓ ﻗﻴﻤﻴﺎ‪ ،‬ﻭﺭﻏﻢ ﺃﻥ ﻣﻌﻈﻢ ﺭﺟﺎﻝ ﺍﻟﻌﻠﻮﻡ‬
‫ﺍﻟﺴﻴﺎﺳﻴﺔ ﺍﻟﻐﺮﺑﻴﲔ ﻳﺘﺨﺬﻭﻥ ﲰﺘﺎ ﻳﺒﺪﻭ ﰲ ﻇﺎﻫﺮﻩ ﻛﺎﻟﺘﺰﺍﻡ ﺻﺎﺭﻡ ﺑﺎﳊﻴﺎﺩ ﺍﻟﻘﻴﻤﻲ ﻓﺈ‪‬ﻢ ﻳﺆﻛﺪﻭﻥ )ﻣﻦ ﺟﻬـﺔ‬
‫ﺃﺧﺮﻯ( ﻋﻠﻰ ﻗﺪﺳﻴﺔ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ ﺍﻟﻠﻴﱪﺍﻟﻴﺔ ﺍﻟﻐﺮﺑﻴﺔ ﺍﻟﱵ ﺗﺘﻮﻗﻒ ﺍﻫﺘﻤﺎﻣﺎ‪‬ﺎ ﻋﻨﺪ ﺍﻟﺮﺑﺢ ﻭﲢﻘﻴﻖ ﺃﻗﺼـﻰ ﺭﺑـﺢ‬
‫ﳑﻜﻦ"‪ ،‬ﻭﻳﻨﻘﻞ ﻋﻦ ﻛﺮﻳﺴﺘﻴﺎﻥ ﺑﺎﻱ ﻗﻮﻟﻪ "ﺇ‪‬ﻢ ﳜﻠﻄﻮﻥ ﺍﻟﺘﻮﺟﻬﺎﺕ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ ﺍﳌﺘﻌﺎﺭﻑ ﻋﻠﻴﻬﺎ ﺑﺎﳌﻮﺿﻮﻋﻴﺔ‬
‫ﺍﻟﻌﻠﻤﻴﺔ"‪ ،‬ﻭ‪‬ﺬﺍ ﻓﺈﻥ ﺍﳌﻌﺎﺭﻑ ﺍﻟﱵ ﻳﺘﻢ ﺍﻟﺘﻮﺻﻞ ﺇﻟﻴﻬﺎ ﰲ ﺩﺭﺍﺳﺎ‪‬ﻢ ﺗﻜﻮﻥ ﻣﻨﺼـﻬﺮﺓ ﺑﺸـﻜﻞ ﺧﻔـﻲ ﻣـﻊ‬
‫ﺍﻟﺸﺨﺼﻴﺔ ﻭﺍﻟﺘﻮﺟﻪ ﺍﻟﻌﺎﻡ ﻟﻠﺤﻀﺎﺭﺓ ﺍﻟﻐﺮﺑﻴﺔ ﳑﺎ ﻳﺘﺮﺗﺐ ﻋﻠﻴﻪ ﺃﻥ ﺍﻵﺧﺮﻳﻦ ﻳﺄﺧﺬﻭﻥ ﺗﻠﻚ ﺍﳌﻌـﺎﺭﻑ ﺑﻘﻀـﻬﺎ‬
‫ﻭﻗﻀﻴﺘﻬﺎ ﺩﻭﻥ ﻭﻋﻲ ﻣﻨﻬﻢ ﻣﺴﻠﹼﻤﲔ ﺑﺄ‪‬ﺎ ﲤﺜﻞ ﻣﻌﺮﻓﺔ ﻋﻠﻤﻴﺔ ﺧﺎﻟﺼﺔ ﰲ ﺫﺍ‪‬ﺎ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺃﻧﺼﺎﺭ ﺍﻟﻨﻤﻮﺫﺝ ﺍﻟﻌﻠﻤﻲ ﺍﻟﻘﺪﱘ ﻳﺪﻋﻮﻥ ﺑﺈﳊﺎﺡ ﺇﱃ ﺑﻨﺎﺀ ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﻣﺎ ﻳﺮﻭﻥ ﺃﻧﻪ "ﺣﻘﺎﺋﻖ"‬
‫ﻭﺍﻗﻌﻴﺔ ﺇﻣﺒﲑﻳﻘﻴﺔ ﻓﻘﻂ‪ ،‬ﻭﻻ ﻳﺮﻭﻥ ﺃﻱ ﻣﻜﺎﻥ ﰲ ﺻﺮﺡ ﺍﻟﻌﻠﻢ ﻟﻠﻘﻴﻢ ﺃﻭ ﺍﳌﺴﻠﻤﺎﺕ ﺍﻟﱵ ﱂ ﻳﺘﻢ ﺍﻟﺘﺤﻘـﻖ ﻣـﻦ‬
‫ﺻﺪﻗﻬﺎ ﺑﺎﻟﺮﺟﻮﻉ ﺇﱃ ﺍﻟﻮﺍﻗﻊ ﺍﶈﺴﻮﺱ‪ ،‬ﻓﺈﻥ ﻫﺬﺍ ﺍﻟﺘﺼﻮﺭ ﻳﺘﻨﺎﻗﺾ ﻣﻊ ﻭﺍﻗﻊ ﺍﻟﻌﻠﻢ ﺍﳊﺪﻳﺚ ﻧﻔﺴﻪ ﺍﻟﺬﻱ ﻳﻘﻮﻡ‬
‫ﻋﻠﻰ "ﺗﺄﻛﻴﺪﺍﺕ ﻗﻴﻤﻴﺔ" ﻭﻋﻠﻰ ﻣﺴﻠﻤﺎﺕ "ﻏﲑ ﻋﻠﻤﻴﺔ" ‪ Nonscientific‬ﻋﻠﻰ ﺣﺪ ﺗﻌﺒﲑ ﻭﻳﻠﻴﺎﻡ ﺟﻮﺩ‪ ،‬ﻭﺑﻮﻝ‬
‫ﻫﺎﺕ‪ ،‬ﺣﻴﺚ ﻳﺸﲑﺍﻥ ﺇﱃ ﺃﻥ ﺍﻟﻌﻠﻢ ﻳﻘﻮﻡ ﻋﻠﻰ ﺍﳌﺴﻠﻤﺎﺕ ﺍﻵﺗﻴﺔ ﺍﻟﱵ "ﻻ ﳝﻜﻦ ﺇﺛﺒﺎ‪‬ﺎ ﻋﻠﻤﻴـﺎ" & ‪(Goode‬‬

‫)‪.Hatt, 1925:20‬‬
‫‪ - ١‬ﺃﻥ ﺍﻟﻌﺎﹶﻟ ‪‬ﻢ "ﻣﻮﺟﻮﺩ"‪.‬‬
‫‪ - ٢‬ﺃﻥ ﺑﺈﻣﻜﺎﻧﻨﺎ "ﻣﻌﺮﻓﺔ" ﻫﺬﺍ ﺍﻟﻌﺎﻟﹶﻢ‪.‬‬
‫‪ - ٣‬ﺃﻥ ﺍﳊﻮﺍﺱ "ﻭﺣﺪﻫﺎ" ﻫﻲ ﻃﺮﻳﻘﻨﺎ ﺇﱃ ﻣﻌﺮﻓﺔ ﺍﻟﻌﺎﱂ‪.‬‬
‫‪ - ٤‬ﺃﻥ ﺍﻟﻈﻮﺍﻫﺮ ﻣﺮﺗﺒﻄﺔ ﺑﺒﻌﻀﻬﺎ ﺍﺭﺗﺒﺎﻃﺎ "ﺳﺒﺒﻴﺎ"‪.‬‬
‫ﻭﻣﻦ ﺍﻟﻮﺍﺿﺢ ﺃﻥ ﺗﻘﺴﻴﻢ ﺍﻟﻌﻤﻞ ﺍﳊﺪﻳﺚ ﻗﺪ ﺃﺩﻯ ﺇﱃ ﺗﻘﻊ ﻣﻨﺎﻗﺸﺔ ﻣﺜﻞ ﺗﻠﻚ ﺍﻟﻘﻀﺎﻳﺎ ﺍﻷﴰﻞ‪ -‬ﻭﺍﻟﱵ‬
‫ﺗﺘﺤﻜﻢ ﰲ ﺍﻹﻃﺎﺭ ﺍﻟﺬﻱ ﻳﻌﻤﻞ ﰲ ﻧﻄﺎﻗﻪ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﻧﻄﺎﻕ ﻣﺎ ﻳﻘﻮﻡ ﺑﻪ ﺍﳌﺘﺨﺼﺼـﻮﻥ ﰲ ﻓﻠﺴـﻔﺔ ﺍﳌﻌﺮﻓـﺔ‬

‫‪-٨٠-‬‬
‫)ﺍﻹﺑﺴﺘﻤﻮﻟﻮﺟﻲ(‪ ،‬ﺃﻭ ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻢ‪ ،‬ﺃﻭ ﻋﻠﻢ ﺍﻟﻌﻠﻢ‪ ،‬ﰲ ﺣﲔ ﻳﻈﻞ ﺍﻟﺒﺎﺣﺚ ﺍﻟﻐﺎﺭﻕ ﺇﱃ ﺃﺫﻧﻴﻪ ﰲ ﺍﻟﺘﻔﺎﺻـﻴﻞ‬
‫ﺍﻟﺪﻗﻴﻘﺔ ﻟﺒﺤﻮﺛﻪ ﺍﳌﺘﺨﺼﺼﺔ ﺍﻟﻀﻴﻘﺔ ﻏﲑ ﻭﺍﻉ ﺑﺘﻠﻚ ﺍﻟﻘﻀﺎﻳﺎ ﻭﻏﲑ ﻣﻬﺘﻢ ‪‬ﺎ ﺃﺻﻼ‪ -‬ﻭﻏﲑ ﻣﺪﺭﻙ ﻟﺪﻻﻟﺘـﻬﺎ ﺃﻭ‬
‫ﳌﻐﺰﺍﻫﺎ ﺑﺎﻟﻨﺴﺒﺔ ﳌﺎ ﻳﻘﻮﻡ ﺑﻪ ﻫﻮ ﻣﻦ ﻋﻤﻞ‪ ،‬ﻭﻫﻮ ﻳﻈﻦ ﺃﻧﻪ ﳛﺴﻦ ﺻﻨﻌﺎ ﻭﺃﻧﻪ ﻳﻘﻒ ﻋﻠﻰ ﺃﺭﺽ ﺻﻠﺒﺔ‪ ،‬ﰲ ﺣﲔ‬
‫ﺃﻧﻪ ﰲ ﺍﻟﻮﺍﻗﻊ ﻛﻤﻦ ﳛﺮﺙ ﰲ ﺍﻟﺒﺤﺮ ﺃﻭ ﻳﻌﻄﻲ ﻇﻬﺮﻩ ﻟﻠﻄﺮﻳﻖ ﺍﻟﺬﻱ ﺃﻋﻠﻦ ﺃﻧﻪ ﻳﻨﻮﻱ ﺍﻟﺴﲑ ﻓﻴﻪ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺒﻌﺾ ﻗﺪ ﻻ ﻳﺘﺼﻮﺭﻭﻥ ﺇﻣﻜﺎﻧﻴﺔ ﺍﻟﺸﻚ "ﰲ ﺍﳌﺴﻠﻤﺎﺕ ﻏﲑ ﺍﻟﻌﻠﻤﻴﺔ" ﺍﻟﱵ ﻳﻘﻮﻡ ﻋﻠﻴﻬﺎ ﺑﻨﺎﺀ‬
‫ﺍﻟﻌﻠﻢ ﺍﳊﺪﻳﺚ ﰲ ﻣﻨﻈﻮﺭﻩ ﺍﻟﻘﺪﱘ ﻓﺈﻥ ﺟﻮﺩ ﻭﻫﺎﺕ ﻳﻮﺿﺤﺎﻥ ﺃﻧﻪ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻤﺴﻠﻤﺔ ﺍﻷﻭﱃ ﻣﺜﻼ ﻓﺈﻥ "ﻛـﻞ‬
‫ﺍﳉﻬﻮﺩ ﺍﻟﱵ ﺑﺬﻟﺖ ﻹﺛﺒﺎﺕ ﺃﻥ ﺍﻟﻌﺎﱂ ﻣﻮﺟﻮﺩ ﻗﺪ ﺑﺎﺀﺕ ﺑﺎﻟﻔﺸﻞ‪ ،‬ﺑﻞ ﺇﻧﻪ ﳝﻜﻦ ﰲ ﺍﻟﻮﺍﻗﻊ ﺇﻧﻜﺎﺭ ﻭﺟﻮﺩ ﺍﻟﻌﺎﱂ‬
‫ﻋﻠﻰ ﺃﺳﺲ ﻓﻠﺴﻔﻴﺔ"‪.‬ﻭﻣﻌﲎ ﺫﻟﻚ ﺃﻥ ﺍﻟﻌﻠﻢ ﺍﻟﺬﻱ ﺗﻘﻮﻡ ﺃﻋﻤﺪﺗﻪ ﻋﻠﻰ ﺍﻟﺘﺤﻘﻖ ﻭﺍﻟﺘﻄﺎﺑﻖ ﻣﻊ ﺍﻟﻮﺍﻗﻊ ﺇﳕﺎ ﻳﻘـﻮﻡ‬
‫ﻫﻮ ﻧﻔﺴﻪ ﻋﻠﻰ ﻣﺎﻻ ﳝﻜﻦ ﺍﻟﺘﺤﻘﻖ ﻣﻨﻪ ﰲ ﺍﻟﻮﺍﻗﻊ‪ ،‬ﻻ ﻟﺴﺒﺐ ﺇﻻ ﻷﻧﻨﺎ "ﻧﺮﻏﺐ ﰲ ﺍﻟﺘﺴﻠﻴﻢ ﺑﺘﻠﻚ ﺍﳌﺴـﻠﻤﺎﺕ‪،‬‬
‫ﻟﻴﻘﻮﻡ ﺻﺮﺡ ﺍﻟﻌﻠﻢ‪.‬‬
‫ﺃﻣﺎ ﺑﺎﻟﻨﺴﺒﺔ ﳌﺴﻠﹼﻤﺔ ﺇﻣﻜﺎﻧﻴﺔ ﻣﻌﺮﻓﺔ ﺍﻟﻌﺎﻟﹶﻢ ﺃﺻﻼ‪ ،‬ﻭﺃﻥ ﺍﻟﻄﺮﻳﻖ ﺍﻟﻮﺣﻴﺪ ﳌﻌﺮﻓﺔ ﺍﳊﻘﻴﻘﺔ ﻫﻮ ﺍﺳـﺘﺨﺪﺍﻡ‬
‫ﺍﳊﻮﺍﺱ‪ ،‬ﻓﺈ‪‬ﺎ ﻣﺴﹼﻠﻤﺎﺕ ﲢﻴﻂ ‪‬ﺎ ﺍﻟﺸﻜﻮﻙ ﻣﻦ ﻛﻞ ﺟﺎﻧﺐ ﻋﻨﺪ ﻛﺜﲑ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻓﺄﺻﺤﺎﺏ ﺍﻟﻨﻈﺮﺓ ﺍﻟﻌﻠﻤﻴﺔ‬
‫ﺍﻟﻘﺪﳝﺔ ﺃﻧﻔﺴﻬﻢ ﺗﺸﻜﻜﻮﺍ ﰲ ﺇﻣﻜﺎﻧﻴﺔ ﻣﻌﺮﻓﺔ ﺍﻟﻌﺎﻟﹶﻢ ﺃﺻﻼ ﻛﻤﺎ ﻳﻘﻮﻝ ﺃﺟﺮﻭﺱ ﻭﺳﺘﺎﻧﺴﻴﻮ )‪ (:97-151‬ﻓﺎﻟﺴﲑ‬
‫ﻓﺮﺍﻧﺴﻴﺲ ﺑﻴﻜﻮﻥ ﺍﻟﺬﻱ ﻳﻌﺘﱪ ﺃﺑﺎ ﺍﻟﻌﻠﻢ ﺍﳊﺪﻳﺚ ﻭﺻﺎﺣﺐ ﺍﳌﻨﻬﺞ ﺍﻻﺳﺘﻘﺮﺍﺋﻲ ﺑﺪﺃ "ﺑﺈﺛﺎﺭﺓ ﺍﻟﺸﻜﻮﻙ ﺣـﻮﻝ‬
‫ﺍﳊﻮﺍﺱ ﺑﺼﻔﺔ ﻋﺎﻣﺔ" ﻋﻠﻰ ﺃﺳﺎﺱ ﺃﻥ "ﺷﻬﺎﺩﺓ ﺍﳊﺎﺳﺔ ﻭﻣﺎ ‪‬ﻳﺮِﺩ ﺇﻟﻴﻬﺎ ﻣﻦ ﻣﻌﻠﻮﻣﺎﺕ ﺗﺮﺟﻊ ﻋﻠﻰ ﺍﻟـﺪﻭﺍﻡ ﺇﱃ‬
‫ﺍﻹﻧﺴﺎﻥ ﻻ ﺇﱃ ﺍﻟﻜﻮﻥ" … ﻋﻠﻰ ﺣﺪ ﺗﻌﺒﲑ ﺑﻴﻜﻮﻥ ﻧﻔﺴﻪ‪ ،‬ﺍﻟﺬﻱ ﺷﻜﻚ ﺃﻳﻀﺎ ﰲ ﻗﺪﺭﺓ ﺍﻟﻌﻘﻞ ﺍﻟﺒﺸﺮﻱ ﻋﻠﻰ‬
‫ﺇﺩﺭﺍﻙ ﺍﻟﻌﺎﻟﹶﻢ ﻗﺎﺋﻼ ﺃﻥ "ﺍﻟﻌﻘﻞ ﺃﺷﺪ ﻋﺮﺿﺔ ﻟﻠﺨﻄﺄ ﻣﻦ ﺍﳊﺎﺳﺔ ﻛﺜﲑﺍ … ﻓﺎﻟﺸﻲﺀ ﺍﳌﺆﻛﺪ ﻫﻮ ﺃﻧﻪ ﻣﺜﻠﻤﺎ ﲢﺮ‪‬ﻑ‬
‫ﺍﳌﺮﺁﺓ ﻏﲑ ﺍﳌﺴﺘﻮﻳﺔ ﺃﺷﻌﺔ ﺍﻷﺟﺴﺎﻡ ﺗﺒﻌﺎ ﻟﺸﻜﻠﻬﺎ ﻭﻣﻘﻄﻌﻬﺎ‪ ،‬ﻛﺬﻟﻚ ﻻ ﻳﺴﺘﻄﺎﻉ ﺍﻟﺘﻌﻮﻳﻞ ﻋﻠﻲ ﺍﻟﻌﻘﻞ ﺣـﲔ‬
‫ﻳﺘﻠﻘﻰ ﺻﻮﺕ ﺍﻷﺷﻴﺎﺀ ﻋﻦ ﻃﺮﻳﻖ ﺍﳊﺎﺳﺔ ﰲ ﺃﻥ ﻳﻜﻮﻥ ﺃﻣﻴﻨﺎ ﰲ ﻧﻘﻠﻬﺎ‪ ،‬ﺇﺫ ﺃﻧﻪ ﰲ ﻧﻘﻞ ﺍﻧﻄﺒﺎﻋﺎﺗﻪ ﳜﻠـﻂ ﺑـﲔ‬
‫ﻃﺒﻴﻌﺘﻪ ﺍﳋﺎﺻﺔ ﻭﻃﺒﻴﻌﺔ ﺍﻷﺷﻴﺎﺀ"‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻹﻧﺴﺎﻥ ﻻ ﻳﺴﺘﻄﻴﻊ ﺍﻟﺜﻘﺔ ﲝﻮﺍﺳﻪ ﻭﻻ ﺑﻌﻘﻠﻪ ﻓﻌﻠﻰ ﺃﻱ ﺷﻲﺀ ﻳﻌﺘﻤﺪ ﰲ ﻣﻌﺮﻓﺔ ﺍﻟﻌـﺎﻟﹶﻢ ؟‬
‫ﳚﻴﺐ ﺃﺟﺮﻭﺱ ﻭﺳﺘﺎﻧﺴﻴﻮ ﺑﺄﻥ ﺑﻴﻜﻮﻥ ﻛﺄﻧﻪ ﻗﺪ ﻭﺟﺪ ﺍﻟﺒﻠﺴﻢ ﺍﻟﺸﺎﰲ ﰲ "ﺍﻟﺘﺠﺮﺑﺔ" ﺍﻟﱵ ﺗﺼـﺤﺢ ﺧـﺪﺍﻉ‬
‫ﺍﳊﻮﺍﺱ ﺣﻴﺚ ﻳﻘﻮﻝ "ﺃﻧﺎ ﻻ ﺃﻗﻴﻢ ﻛﺒﲑ ﻭﺯﻥ ﻹﺩﺭﺍﻙ ﺍﳊﺎﺳﺔ ﺍﳌﺒﺎﺷﺮ ﰲ ﺣﺪ ﺫﺍﺗﻪ ﻭﻟﻜﻨﲏ ﺍﺣﺘﺎﻝ ﻟﻸﻣﺮ ﲝﻴﺚ‬
‫ﺗﻘﻒ ﻭﻇﻴﻔﺔ ﺍﳊﺎﺳﺔ ﻋﻨﺪ ﺍﳊﻜﻢ ﻋﻠﻰ ﺍﻟﺘﺠﺮﺑﺔ‪ ،‬ﰒ ﺗﻘﻮﻡ ﺍﻟﺘﺠﺮﺑﺔ ﺫﺍ‪‬ﺎ ﺑﺈﺻﺪﺍﺭ ﺍﳊﻜﻢ ‪) ..‬ﺇﻥ( ﻃﺒﻴﻌﺔ ﺍﻷﺷﻴﺎﺀ‬
‫ﺃﻳﺴﺮ ﻛﺸﻔﺎ ﻋﻦ ﺫﺍ‪‬ﺎ ﲢﺖ ﺿﻐﻂ ﺍﳊﻴﻠﺔ ﺍﻟﺒﺎﺭﻋﺔ ﻣﻨﻬﺎ ﻭﻫﻲ ﺗﺘﻤﺘﻊ ﲝﺮﻳﺘﻬﺎ ﺍﻟﻄﺒﻴﻌﻴﺔ"‪ ،‬ﻭﻗﺪ ﻓﻌﻞ ﺩﻳﻜـﺎﺭﺕ‬
‫ﻧﻔﺲ ﺍﻟﺸﻲﺀ ﺃﻱ "ﺍﻻﺭﺗﻴﺎﺏ ﰲ ﺣﻮﺍﺳﻪ ﻭﻋﻘﻠﻪ ﲤﺎﻣﺎ ﻛﻤﺎ ﻓﻌﻞ ﺑﻴﻜﻮﻥ ﻓﻬﻮ ﻳﺘﺴﺎﺀﻝ‪ :‬ﻣﺎ ﺍﻟﺬﻱ ﻳﻀﻤﻦ ﺃﻥ ﺃﻳﺎ‬
‫ﻣﻦ ﺃﻓﻜﺎﺭﻱ ﻭﺃﺣﺎﺳﻴﺴﻲ ﳝﺜﻞ ﺃﻱ ﺷﻲﺀ ﺧﺎﺭﺝ ﻛﻴﺎﱐ ؟ ﻭﻟﻜﻨﻪ ﻻ ﻳﻠﺒﺚ ﺃﻥ ﻳﺮﻯ ﺃﻧﻪ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﺸـﻚ‬
‫ﰲ ﺃﻥ ﺃﻓﻜﺎﺭﻩ ﻫﻮ ﻣﻮﺟﻮﺩﺓ‪ ،‬ﻓﺤﱴ ﻟﻮ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻷﻓﻜﺎﺭ ﻻ ﲤﺜﻞ ﺷﻴﺌﺎ ﺧﺎﺭﺝ ﻧﻄﺎﻕ ﻋﻘﻠﻪ ﻓﻬﻲ ﻣﻊ ﺫﻟـﻚ‬

‫‪-٨١-‬‬
‫ﺣﻘﻴﻘﺔ … ﻭﻣﻦ ﰒ ﻓﻬﻮ ﻳﻘﻮﻝ ﻛﻠﻤﺘﻪ ﺍﳌﺄﺛﻮﺭﺓ‪ :‬ﺃﻧﺎ ﺃﻓﻜﺮ ﺇﺫﻥ ﺃﻧﺎ ﻣﻮﺟﻮﺩ‪ ،‬ﻭﻋﻨﺪ ﺩﻳﻜﺎﺭﺕ ﺃﻥ "ﺍﻷﻧﺎ" ﻫـﻲ‬
‫ﺃﺩﱏ ﺇﱃ ﺍﻟﻴﻘﲔ ﻣﻦ ﻭﺟﻮﺩ ﺍﻟﻌﺎﱂ"‪.‬‬
‫ﻭﺍﻵﻥ ﻓﺈﺫﺍ ﺭﺃﻳﻨﺎ ﺃﻧﻪ ﱂ ﻳﻌﺪ ﻫﻨﺎﻙ ﻣﻨﺎﺹ ﺃﻣﺎﻡ ﺃﻧﺼﺎﺭ ﺍﻟﺘﻮﺟﻪ ﺍﻟﻌﻠﻤﻲ ﺍﻟﻘﺪﱘ ﻣﻦ ﺍﻟﺘﺴﻠﻴﻢ ﺑﺄﻥ ﺍﻟﻌﻠـﻢ‬
‫ﺫﺍﺗﻪ ﻣﺒﲎ ﻋﻠﻰ ﻗﻮﺍﻋﺪ ﻭﺩﻋﺎﺋﻢ ﻗﻴﻤﻴﺔ ﻭﻏﲑ‪ -‬ﻋﻠﻤﻴﺔ ‪ Non-Scientific‬ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺬﻱ ﺷﺮﺣﻪ ﺟﻮﺩ ﻭﻫـﺎﺕ‬
‫"ﻓﺈﻥ ﻫﻨﺎﻙ ﺍﺗﻔﺎﻕ ﰲ ﺍﻟﺮﺃﻱ ﺑﲔ ﺍﳉﻤﻴﻊ ﻋﻠﻰ ﺃﻥ ﺍﻟﻘﻴﻢ ﳝﻜﻦ ﺍﺳﺘﺨﺪﺍﻣﻬﺎ ﻟﺘﻮﺟﻴﻪ ﺧﻄﻮﺓ ﺍﺧﺘﻴـﺎﺭ ﻣﺸـﻜﻠﺔ‬
‫ﺍﻟﺒﺤﺚ ﺃﻭ ﺣﱴ ﺧﻄﻮﺓ ﻭﺿﻊ ﺍﻟﻔﺮﻭﺽ‪ ،‬ﻭﻟﻜﻨﻬﺎ ﻻ ﺗﺘﺠﺎﻭﺯ ﻫﺬﻩ ﺍﳋﻄﻮﺍﺕ ﻻ ﻟﺘﻮﺟﻴـﻪ ﺍﳌﻼﺣﻈـﺎﺕ ﻭﻻ‬
‫ﻟﻼﻧﺘﻘﺎﺀ ﻣﻦ ﺑﻴﻨﻬﺎ ﰲ ﻣﺮﺣﻠﺔ ﺍﻟﺘﺤﻘﻖ ﻣﻦ ﺻﺤﺔ ﺍﻟﻔﺮﻭﺽ‪ ،‬ﻛﻤﺎ ﺃﻧﻪ ﻻ ﺧﻼﻑ ﻣﻦ ﺯﺍﻭﻳﺔ ﺃﺧـﺮﻯ ﻋﻠـﻲ ﺃﻥ‬
‫ﺍﻟﻘﻴﻢ ﺫﺍ‪‬ﺎ ﳝﻜﻦ ﺃﻥ ﺗﻜﻮﻥ "ﻣﻮﺿﻮﻋﺎ" ﻟﻠﺪﺭﺍﺳﺔ ﻭﺍﻟﺒﺤﺚ ﻛﻈﻮﺍﻫﺮ ﻧﺎﺷﺌﺔ ﻋﻦ ﻋﻤﻠﻴﺔ ﺍﻟﺘﻨﻈﻴﻢ ﺍﻻﺟﺘﻤـﺎﻋﻲ‬
‫ﺍﻟﱵ ﳝﻜﻦ ﺩﺭﺍﺳﺘﻬﺎ ﺑﻄﺮﻳﻘﺔ ﻣﻮﺿﻮﻋﻴﺔ‪ ،‬ﻭﻟﻜﻦ ﻣﻮﺿﻊ ﺍﻟﱰﺍﻉ ﻳﻜﻤﻦ ﰲ ﺍﺳﺘﺨﺪﺍﻣﻬﺎ ﻟﺘﻔﺴـﲑ ﺍﳌﻼﺣﻈـﺎﺕ‬
‫ﻭﺇﺿﻔﺎﺀ ﺍﳌﻌﲎ ﻋﻠﻴﻬﺎ‪ ،‬ﻓﻬﻨﺎ ﳒﺪ ﺃﻧﺼﺎﺭ ﺍﻟﺘﻮﺟﻪ ﺍﻟﻌﻠﻤﻲ ﺍﻟﻘﺪﱘ ﻳﻌﺘﺮﺿﻮﻥ ﻋﻠﻰ ﺫﻟﻚ ﺃﺷﺪ ﺍﻻﻋﺘﺮﺍﺽ ﺭﻏﻢ ﺃ‪‬ﻢ‬
‫ﻳﺮﺗﻀﻮﻥ ﻣﺎ ﻳﻘﻞ ﻋﻦ ﺫﻟﻚ ﻛﺜﲑﺍ ﻣﻦ ﺣﻴﺚ ﺇﻣﻜﺎﻧﻴﺔ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻴﻪ‪ ،‬ﻛﺎﻻﻋﺘﻤﺎﺩ ﰲ ﺑﻨـﺎﺀ ﺍﻟﻨﻈﺮﻳـﺔ ﻋﻠـﻰ‬
‫ﺍﻟﺘﺨﻤﻴﻨﺎﺕ‪ ،‬ﻭﻣﺎ ﻳﺴﻤﻰ ﺑﺎﻟﺘﻔﻜﲑ ﺍﻹﺑﺪﺍﻋﻲ ﻣﺜﻼ‪ -‬ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺬﻱ ﻧﻔﺼ‪‬ﻠﻪ ﰲ ﺍﻟﻔﺼﻞ ﺍﻟﻘﺎﺩﻡ ﻭﻣﺎ ﻳﻠﻴـﻪ ﺇﻥ‬
‫ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬
‫ﺃﻣﺎ ﺍﻟﺘﻮﺟﻪ "ﺍﳉﺪﻳﺪ" ﰲ ﺍﻟﻌﻠﻢ ﻓﺈﻧﻪ ﱂ ﻳﺘﺤﺪﺙ ﻋﻦ ﺍﳌﻮﺿﻮﻋﻴﺔ ﻭﺇﳕﺎ ﻋـﻦ "ﺍﻟﺬﺍﺗﻴـﺔ ﺍﳌﺸـﺘﺮﻛﺔ"‬
‫‪ ، Intersubjectivity‬ﻳﻘﻮﻝ ﺳﺘﺎﻧﻠﻲ ﺳﺘﺮﻭﻧﺞ )‪" (Strong 1984: 42‬ﺇﻥ ﺍﻹﺩﺭﺍﻙ ﻟﻴﺲ ﻓﻌﻼ ﺳﻠﺒﻴﺎ ﻭﻟﻜﻨـﻪ‬
‫ﺗﺄﻭﻳﻞ ﺇﳚﺎﰊ ﻟﻠﻮﺍﻗﻊ ﺍﳋﺎﺭﺟﻲ‪ ،‬ﻓﺎﻟﻮﺍﻗﻊ ﻟﻴﺲ ﺷﻴﺌﺎ ﻣﻌﻠﻮﻣﺎ ﻭﻣﺴﻠﻤ‪‬ﺎ ﺑﻪ ﻭﻟﻜﻨﻨﺎ ﻧﻘﻮﻡ ﺇﳚﺎﺑﻴﺎ ﺑﺒﻨﺎﺋﻪ )ﺑﺄﻧﻔﺴـﻨﺎ(‪،‬‬
‫ﻭﻟﺬﻟﻚ ﻓﺈﻥ ﺇﺩﺭﺍﻙ ﺃﻱ ﻣﻨﺎ ﻟﻠﻮﺍﻗﻊ ﺇﳕﺎ ﻫﻮ ﺑﺎﻟﻀﺮﻭﺭﺓ ﺇﺩﺭﺍﻙ ﺫﺍﰐ ﻭﻣﺮﺗﺒﻂ ﺑﺎﻟﺸﺨﺺ ﺫﺍﺗﻪ"‪ ،‬ﻭﻟﻜﻦ ﳌﺎ ﻛﺎﻧﺖ‬
‫ﻧﻈﺮﺓ ﺍﳉﻤﺎﻋﺔ ﺍﻟﱵ ﻳﻨﺘﻤﻲ ﺇﻟﻴﻬﺎ ﻛﻞ ﻣﻨﺎ ﺗﺘﻀﻤﻦ ﺑﻌﺾ ﺃﻭﺟﻪ ﺍﻻﺗﻔﺎﻕ ﻭﺍﻟﺘﺠﺎﻧﺲ ﻓﺈﻥ ﺃﻋﻀﺎﺀ ﻛـﻞ ﲨﺎﻋـﺔ‬
‫ﻳﺸﺘﺮﻛﻮﻥ ﰲ ﺭﺅﻳﺔ "ﻣﻮﺣ‪‬ﺪﺓ ﻧﺴﺒﻴﺎ" ﻟﻠﻌﺎﻟﹶﻢ ﻭﰲ "ﺗﻔﺴﲑ ﻣﺸﺘﺮﻙ" ﻟﻠﻮﺍﻗﻊ‪ ،‬ﻭﻻ ﻳﺸﺘﺮﻁ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﻔﻬﻢ‬
‫ﺍﳌﺸﺘﺮﻙ ﻟﻠﺠﻤﺎﻋﺔ ﻣﺘﻄﺎﺑﻘﺎ ﲤﺎﻣﺎ ﻣﻊ ﺍﻟﻮﺍﻗﻊ ﺍﳋﺎﺭﺟﻲ‪" ،‬ﻓﺎﻟﻮﺍﻗﻊ ﺍﳋﺎﺭﺟﻲ‪ -‬ﻛﻤﺎ ﻳﻮﺟﺪ ﺑﺼﺮﻑ ﺍﻟﻨﻈﺮ ﻋـﻦ‬
‫ﻣﻦ ﻳﺪﺭﻛﻪ‪ -‬ﻻ ﳝﻜﻦ ﺑﺒﺴﺎﻃﺔ ﺃﻥ ﻧﻌﺮﻓﻪ ﻣﻮﺿﻮﻋﻴﺎ‪ ،‬ﻓﺎﻟﻮﺍﻗﻊ ﻛﻤﺎ ﻳﻈﻬﺮ ﻟﻨﺎ ﰲ ﺍﻟﺮﺅﻳﺔ ﺍﳌﺸـﺘﺮﻛﺔ ﻳﻜـﻮﻥ ﺫﺍ‬
‫ﺻﺪﻕ ﺫﺍﰐ ﻣﺸﺘﺮﻙ ‪ Intersubjectively Valid‬ﺃﻣﺎ ﻋﻦ ﺍﻟﺼﺪﻕ ﺍﳌﻮﺿﻮﻋﻲ ﻓﻼ ﳝﻜﻦ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻴﻪ"‪.‬‬
‫ﻭﺍﻟﻮﺍﻗﻊ ﺃﻧﻪ ﺣﱴ ﻟﻮ ﻛﺎﻥ ﻣﻦ ﺍﳌﻘﺒﻮﻝ ﺃﻥ ﻧﺘﺤﺪﺙ ﻋﻦ ﺍﳌﻮﺿﻮﻋﻴﺔ ﻭﺍﳊﻴـﺎﺩ ﺍﻟﻘﻴﻤـﻲ ﰲ ﺍﻟﻌﻠـﻮﻡ‬
‫ﺍﻟﻄﺒﻴﻌﻴﺔ‪ ،‬ﻓﺈﻥ ﻻ ﳝﻜﻦ ﺍﻟﺘﺴﻠﻴﻢ ﺑﺬﻟﻚ ﺍﳌﻨﻬﺞ ﰲ ﺩﺭﺍﺳﺔ ﺍﻹﻧﺴﺎﻥ ﻭﺍ‪‬ﺘﻤﻊ ﺍﻟﺒﺸﺮﻱ‪" ،‬ﻓﺎ‪‬ﺎﻝ ﺍﻹﻧﺴﺎﱐ ﻣﺘﺼﻞ‬
‫ﺑﻌﺎﱂ ﺍﻟﻘﻴﻢ ﻭﺍﳌﺼﺎﱀ ﻭﺍﻟﻐﺎﻳﺎﺕ … )ﺫﻟﻚ ﺃﻥ( ﺍﻟﻌﺎﱂ ﺍﻟﻄﺒﻴﻌﻲ ﻳﺒﺤﺚ ﻣﻮﺿﻮﻋﺎﺕ ﳏﺎﻳﺪﺓ‪ ،‬ﻭﺍﻟﻨﺘـﺎﺋﺞ ﺍﻟـﱵ‬
‫ﻳﻨﺘﻬﻲ ﺇﻟﻴﻬﺎ ﰲ ﺃﲝﺎﺛﻪ ﻳﺘﺴﺎﻭﻯ ﺗﺄﺛﲑﻫﺎ ﻓﻴﻬﺎ‪ ،‬ﻭﻟﻴﺴﺖ ﻟﺪﻯ ﺍﻹﻧﺴﺎﻥ ﻣﺼﻠﺤﺔ ﺧﺎﺻﺔ ﰲ ﺗﻐﻠﻴـﺐ ﻧﻈﺮﺗـﻪ ﰲ‬
‫ﺍﻟﻌﻠﻢ ﺍﻟﻄﺒﻴﻌﻲ ﻋﻠﻰ ﺍﻟﻨﻈﺮﺍﺕ ﺍﻷﺧﺮﻯ )ﻫﻞ ﳝﻜﻨﻨﺎ ﺍﻟﺘﺴﻠﻴﻢ ﺣﱴ ‪‬ﺬﺍ ﰲ ﺿﻮﺀ ﺍﻟﺘﻨﺎﺯﻉ ﻣﺜﻼ ﺑـﲔ ﺍﳌﻨـﺎﺩﻳﻦ‬
‫ﺑﻨﻈﺮﻳﺔ ﺍﻟﺘﻄﻮﺭ ﻭﻧﻈﺮﻳﺔ ﺍﳋﻠﻖ؟( ﺃﻣﺎ ﰲ ﺣﺎﻟﺔ ﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻓﺈﻥ ﺍﳌﻮﺿﻮﻋﺎﺕ ﺍﻟﱵ ﻧﺘﻨﺎﻭﳍﺎ … ﻭﺍﻟﻨﺘﺎﺋﺞ ﺍﻟﱵ‬

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‫ﻧﺘﻮﺻﻞ ﺇﻟﻴﻬﺎ ﺗﺆﺛﺮ ﺗﺄﺛﲑﺍ ﺑﺎﻟﻐﺎ ﰲ ﻗﻴﻤﻨﺎ ﻭﻏﺎﻳﺎﺗﻨﺎ ﻭﲤﺲ ﻣﺼﺎﳊﻨﺎ ﻭﺍﻫﺘﻤﺎﻣﺎﺗﻨﺎ … ﻭﺣﲔ ﻧﻘﺘﺮﺏ ﻣـﻦ ﺍ‪‬ـﺎﻝ‬
‫ﺍﻹﻧﺴﺎﱐ ﻓﺈﻥ ﺍﻟﻌﻠﻢ ﻻ ﺑﺪ ﺃﻥ ﻳﺘﺪﺍﺧﻞ ﻣﻊ ﺍﳌﺼﺎﱀ ﻭﻣﻊ ﺍﻟﻘﻴﻢ ﻭﻳﺼﺒﺢ ﺍﳊﻴﺎﺩ ﻭﺍﳌﻮﺿﻮﻋﻴﺔ ﺍﻟﺘﺎﻣﺔ ﺃﻣﺮﺍ ﻋﻈـﻴﻢ‬
‫ﺍﻟﺼﻌﻮﺑﺔ )ﺃﻧﻮﺭ‪."(١٢٢ :‬‬
‫ﻭﻧﻀﻴﻒ ﺇﱃ ﺫﻟﻚ ﺃﻧﻪ ﻳﻜﻮﻥ ﺃﻣﺮﺍ ﻏﲑ ﻣﺮﻏﻮﺏ ﻓﻴﻪ ﻋﻠﻰ ﺍﻹﻃﻼﻕ‪ ،‬ﻷﻥ ﺍﳊﻴﺎﺓ ﺍﻻﺟﺘﻤﺎﻋﻴـﺔ ﰲ ﺃﻱ‬
‫ﳎﺘﻤﻊ ﺇﳕﺎ ﺗﺴﺘﻨﺪ ﺇﱃ ﺍﻟﻨﺴﻖ ﺍﻟﻘﻴﻤﻲ ﺍﳌﻌﲔ ﺍﻟﺬﻱ ﻳﺮﺗﻀﻴﻪ ﺍﻟﻨﺎﺱ ﻭﳜﺘﺎﺭﻭﻧﻪ ﻣﻦ ﺑﲔ ﲨﻴﻊ ﺍﻷﻧﺴﺎﻕ ﺍﻟﻘﻴﻤﻴـﺔ‬
‫ﺍﶈﺘﻤﻠﺔ ﻭﺍﳌﻤﻜﻨﺔ ﻭﺍﻟﻼ‪‬ﺎﺋﻴﺔ ﰲ ﺗﻌﺪﺩﻫﺎ‪ ،‬ﻓﻠﻮ ﺳﻠﻤﻨﺎ ﻟﻜﻞ ﳎﺘﻤﻊ ﺑﺎﻟﺼﺪﻕ‪ -‬ﺍﻟﺬﺍﰐ ﻟﻨﺴﻘﻪ ﺍﻟﻘﻴﻤـﻲ ﺍﳋـﺎﺹ‬
‫ﻻﻧﺘﻬﻴﻨﺎ ﺇﱃ "ﻧﺴﺒﻴﺔ" ﻳﺴﺘﺤﻴﻞ ﻣﻌﻬﺎ ﺃﻱ ﻋﻠﻢ ﺍﺟﺘﻤﺎﻋﻲ ﺫﻭ ﻃﺒﻴﻌﺔ ﻋﺎﻣﺔ‪ ،‬ﻭﱂ ﱂ ﻧﺴﻠﻢ ﺑﺬﻟﻚ ﺻﺮﺍﺣﺔ ﻓـﺈﻥ‬
‫ﺍﻟﻮﺍﻗﻊ ﺍﻟﺬﻱ ﻧﺮﺍﻩ ﰲ ﻋﻠﻮﻣﻨﺎ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻟﻴﻮﻡ ﻫﻮ ﺍﻟﺘﺴﻠﻴﻢ ﺑﺬﻟﻚ ﺿﻤﻨﺎ‪ ،‬ﻭﺫﻟﻚ ﻣﻦ ﺧﻼﻝ ﻓـﺮﺽ ﺭﺅﻳـﺔ‬
‫ﻣﻮﺟﻬ‪‬ﺔ ﻟﺒﺤﻮﺛﻨﺎ ﻣﺴﺘﻤﺪﺓ ﻣﻦ ﻭﺍﺣﺪ ﻓﻘﻂ ﻣﻦ ﺍﻷﻧﺴﺎﻕ ﺍﻟﻘﻴﻤﻴﺔ ﺍﺧﺘﺎﺭﺗﻪ ﺍﳊﻀﺎﺭﺓ ﺍﻟﻐﺎﻟﺒﺔ ﰲ ﺣﻘﺒـﺔ ﺯﻣﻨﻴـﺔ‬
‫ﻭﻳﺰﻋﻢ ﺃﺻﺤﺎﺑﻪ ﺃﻥ ﻟﻪ ﺻﺪﻗﺎ ﻣﻄﻠﻘﺎ‪ -‬ﻛﻤﺎ ﻫﻮ ﺍﳊﺎﻝ ﻣﻊ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﳌﺴﺘﻤﺪﺓ ﻣﻦ ﺍﳌﺼﺎﺩﺭ ﺍﻟﻐﺮﺑﻴـﺔ‬
‫ﺍﻟﻴﻮﻡ‪.‬‬
‫ﻭﻳﻨﺒﲏ ﻋﻠﻰ ﻫﺬﺍ ﻧﺘﻴﺠﺔ ﻫﺎﻣﺔ ﺟﺪﺍ ﺗﺘﻤﺜﻞ ﰲ ﺃﻥ ﺃﻱ ﺗﺼﻮﺭ ﺷﺎﻣﻞ ﺣﻘﻴﻘﻲ ﻳﺼﻠﺢ ﻟﻜﻲ ﻧﺮﺩ ﺇﻟﻴﻪ ﺗﻠﻚ‬
‫ﺍﻷﻃﺮ ﺍﻟﻘﻴﻤﻴﺔ ﺍﳌﻌﻴﺎﺭﻳﺔ ﺍﻟﻨﺴﺒﻴﺔ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﺄﰐ ﻣﻦ ﻣﺼﺪﺭ ﺑﺸﺮﻱ‪) ،‬ﻓﻜﻞ ﺍ‪‬ﺘﻤﻌﺎﺕ ﻭﺍﻟﺘﺠﻤﻌﺎﺕ ﺍﻟﺒﺸـﺮﻳﺔ‬
‫ﻣﺘﺴﺎﻭﻳﺔ ﰲ ﻧﺴﺒﻴﺔ ﻗﻴﻤﻬﺎ‪ ،‬ﻭﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻱ ﻣﻨﻬﺎ ﺃﻥ ﻳﻔﺘﺮﺽ ﻟﻨﺴﻘﻪ ﺍﻟﻘﻴﻤﻲ ﺻﺪﻗﺎ ﻋﺎﻣﺎ ‪‬ﺮﺩ ﺗﻐﻠﺒﻪ ﺍﳊﻀﺎﺭﻱ‬
‫‪Extra-‬‬‫ﻋﻠﻰ ﻏﲑﻩ(‪ .‬ﻭﺇﳕﺎ ﻻ ﺑﺪ ﺃﻥ ﻳﺄﰐ ﺫﻟﻚ ﺍﻹﻃﺎﺭ "ﺍﳌﻮﺿﻮﻋﻲ" "ﺍﶈﺎﻳﺪ" ﻣﻦ ﻣﺼﺪﺭ ﺧﺎﺭﺝ ﻧﻄﺎﻕ ﺍﻟﺒﺸﺮ‬
‫‪ Human‬ﺃﻱ ﻣﺼﺪﺭ ﺇﳍﻲ‪.‬‬
‫ﻭﻣﻦ ﻫﻨﺎ ﻧﺮﻯ ﺃﻥ ﺍﳋﺮﻭﺝ ﻣﻦ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ ﺍﳌﺴﺪﻭﺩ ﺍﻟﺬﻱ ﺳﺎﺭﺕ ﻓﻴﻪ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺭﺩﺣﺎ ﻣﻦ‬
‫ﺍﻟﺰﻣﻦ ﻭﻧﻘﺼﺪ ﺑﺬﻟﻚ ﺍﻟﻄﺮﻳﻖ ﺍﻟﺬﻱ ﺭﲰﺘﻪ ﺧﺮﺍﻓﺔ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﳌﻮﺿﻮﻋﻴﺔ ﺍﳌﺘﺤﺮﺭﺓ ﻣﻦ ﺍﻟﻘﻴﻢ‪ ،‬ﺍﻟـﺬﻱ‬
‫ﻳﺘﺤﻠﻞ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﺇﱃ ﺗﻜﺮﻳﺲ ﻧﺴﺒﻴﺔ ﻗﻴﻤﻴﺔ ﻭﻭﻗﻮﻉ ﰲ ﺃﺳﺮ ﺃﻃﺮ ﺛﻘﺎﻓﻴﺔ ﺑﻌﻴﻨﻬﺎ ﺗﻌﺰﻱ ﺇﻟﻴﻬﺎ ﻗﻴﻤﺔ ﻣﻮﺿـﻮﻋﻴﺔ‬
‫ﻋﺎﻣﺔ‪ -‬ﻧﻘﻮﻝ ﺃﻥ ﲡﺎﻭﺯ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ ﺍﳌﺴﺪﻭﺩ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﺘﻢ ﺇﻻ ﺑﺎﳉﻤﻊ ﺑﲔ ﺍﻷﻃﺮ ﺍﻟﺘﺼﻮﺭﻳﺔ ﺍﻹﳍﻴﺔ ﺍﻟﻌﺎﻣﺔ‬
‫)ﺍﳌﻮﺿﻮﻋﻴﺔ( ﻣﻦ ﺟﻬﺔ ﻭﺑﲔ ﺍﻷﻃﺮ ﺍﻟﺒﺸﺮﻳﺔ ﺍﻟﻨﺴﺒﻴﺔ ﺃﻭ ﺍﻟﺬﺍﺗﻴﺔ ﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ‪.‬‬
‫ﻭﻟﻘﺪ ﻋﱪ ﺇﻣﺰﻳﺎﻥ )‪ (١٥ :١٩٧٩‬ﻋﻦ ﻣﺜﻞ ﻫﺬﺍ ﺍﳌﻮﻗﻒ ﺑﺸﻜﻞ ﺟﻴﺪ ﺇﺫ ﺃﻭﺿﺢ ﺃﻧـﻪ ﺇﺫﺍ ﻛﺎﻧـﺖ‬
‫ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﻟﺘﺰﺍﻡ ﺍﳌﻮﺿﻮﻋﻴﺔ ﺍﳋﺎﻟﺼﺔ ﰲ ﻋﻠﻢ ﺍﻻﺟﺘﻤﺎﻉ ﻗﺪ ﺍﺳﺘﻬﺪﻓﺖ ﺍﺳﺘﺒﻌﺎﺩ ﺍﻷﺣﻜﺎﻡ ﺍﳌﻌﻴﺎﺭﻳﺔ ﲣﻠﺼﺎ ﻣﻦ‬
‫ﻧﺴﺒﻴﺔ ﺍﳌﻌﺎﻳﲑ ﻭﻗﺎﺑﻠﻴﺘﻬﺎ ﻟﻼﺧﺘﻼﻑ ﻭﺍﻟﺘﻌﺎﺭﺽ ﺯﻣﺎﻧﺎ ﻭﻣﻜﺎﻧﺎ ﻓﺎﻧﺘﻬﺖ ﺇﱃ ﺗﻜﺮﻳﺲ ﺍﻟﻮﺍﻗﻊ ﺍﶈـﺪﻭﺩ ﺑﺎﻟﺰﻣـﺎﻥ‬
‫ﻭﺍﳌﻜﺎﻥ ﺃﻳﺎ ﻛﺎﻥ‪ ،‬ﻓﺈﻥ ﺍﻟﺘﺰﺍﻡ ﺍﳌﻮﺿﻮﻋﻴﺔ ﳝﻜﻦ ﺃﻥ ﻳﺘﺤﻘﻖ ﰲ ﺇﻃﺎﺭ ﺍﻹﺳﻼﻡ ﺑﺄﺧﺬ ﺍﳌﻌﺎﻳﲑ "ﻣﻦ ﺍﻟﻮﺣﻲ ﻧﻔﺴﻪ‬
‫ﺍﻟﺬﻱ ﻳﺘﺠﺮﺩ ﻋﻦ ﻛﻞ ﺍﻟﱰﻋﺎﺕ ﺍﻟﺸﺨﺼﻴﺔ ﻭﺍﻟﺬﺍﺗﻴﺔ … ﻭﻣﻦ ﰒ ﻓﻠﻴﺲ ﻟﻨﺎ ﺃﻥ ﻧﺴﺘﺒﻌﺪ ﺍﻟﻨﻈﺮﺓ ﺍﳌﻌﻴﺎﺭﻳـﺔ ﻣـﺎ‬
‫ﺩﺍﻣﺖ ﺍﻟﻌﻠﺔ ﺍﻷﺳﺎﺳﻴﺔ ﺍﻟﱵ ﻣﻦ ﺃﺟﻠﻬﺎ ﺍﺳﺘﺒﻌﺪ‪‬ﺎ ﺍﳌﻴﺘﻮﺩﻭﻟﻮﺟﻴﺎ ﺍﻟﻮﺿﻌﻴﺔ ﻣﻨﺘﻔﻴﺔ"‪.‬‬

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‫ﻛﻤﺎ ﻳﻌﱪ ﺇﲰﺎﻋﻴﻞ ﺍﻟﻔﺎﺭﻭﻗﻲ )‪ (١٨-١٧ :١٩٨٢‬ﻋﻦ ﻧﻔﺲ ﺍﳌﻌﲎ ﺑﻄﺮﻳﻘﺘﻪ ﺍﻟﻔﺮﻳﺪﺓ ﻗﺎﺋﻼ‪" :‬ﻳﺪ‪‬ﻋﻰ‬
‫ﺍﻟﻐﺮﺏ ﺃﻥ ﻋﻠﻮﻣﻪ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺗﺘﻢ ﺑﺎﻟﺼﻔﺔ ﺍﻟﻌﻠﻤﻴﺔ ﻷ‪‬ﺎ ﳏﺎﻳﺪﺓ ﻭﺗﺘﻌﻤﺪ ﺗﻔـﺎﺩﻯ ﺍﻷﺣﻜـﺎﻡ ﻭﺍﻟﺘﻔﺼـﻴﻼﺕ‬
‫ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﺗﻌﺎﻣﻞ ﺍﳊﻘﺎﺋﻖ ﺑﺎﻋﺘﺒﺎﺭﻫﺎ ﺣﻘﺎﺋﻖ ﻭﺗﺘﺮﻛﻬﺎ ﺗﺘﺤﺪﺙ ﻋﻦ ﻧﻔﺴﻬﺎ‪ ،‬ﻭﻟﻜﻦ ﺫﻟﻚ ﻛﻤﺎ ﺭﺃﻳﻨـﺎ ﻳﻌـﺪ‬
‫ﺇﺩﻋﺎﺀ ﺑﺎﻃﻼ‪ ،‬ﻭﻣﻦ ﰒ ﻓﺈﻧﻪ ﺑﺪﻻ ﻣﻦ ﺍﻻﻣﺘﻨﺎﻉ ﻋﻦ ﲢﻠﻴﻞ ﺍﻟﻨﻮﺍﺣﻲ ﺍﻟﻘﻴﻤﻴﺔ‪ -‬ﺍﻟﺬﻱ ﻻ ﳝﻜﻦ ﺗﻄﺒﻴﻘﻪ ﻋﻠـﻰ ﺃﻱ‬
‫ﺣﺎﻝ ﻣﻦ ﺍﻟﺴﻤﺎﺡ ﻟﻼﻋﺘﺒﺎﺭﺍﺕ ﺍﻟﻘﻴﻤﻴﺔ ﺃﻥ ﺗﻘﺮﺭ ﺍﻟﻨﺘﺎﺋﺞ ﺑﻄﺮﻳﻘﺔ ﺳﺮﻳﺔ‪ -‬ﻓﺈﻥ ﺍﻟﻌﺎﱂ ﺍﻷﺻﻴﻞ ﳛﺎﻭﻝ ﺃﻥ ﳛﻠـﻞ‬
‫ﻛﻞ ﺟﻮﺍﻧﺐ ﺍﻟﻈﺎﻫﺮﺓ ﺍﳌﻌﺮﻭﺿﺔ ﻭﻳﺼﻨﻊ ﺫﻟﻚ ﻋﻠﻨﺎ ‪ ..‬ﺇﻥ ﺇﺿﻔﺎﺀ ﺍﻟﺼﺒﻐﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻋﻠﻰ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‬
‫ﳚﺐ ﺃﻥ ﻳﻌﻤﻞ ﻋﻠﻰ ﺇﻇﻬﺎﺭ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻮﺍﻗﻊ ﺍﳌﺪﺭﻭﺱ ﺑﺎﳉﺎﻧﺐ ﻣﻦ ﺍﻟﻨﻤﻮﺫﺝ ﺍﻹﳍﻲ ﺍﳌﺘﺼﻞ ﺑﻪ‪ ،‬ﻭﳌﺎ ﻛـﺎﻥ‬
‫ﺍﻟﻨﻤﻮﺫﺝ ﺍﻹﳍﻲ ﻫﻮ ﺍﳌﻌﻴﺎﺭ ﺍﻟﺬﻱ ﳚﺐ ﺃﻥ ﻳﺘﺤﻘﻖ ﰲ ﺍﻟﻮﺍﻗﻊ ﻓﺈﻥ ﲢﻠﻴﻞ ﺍﻟﻮﺍﻗﻊ ﻳﻨﺒﻐﻲ ﺃﻻ ﻳﻐﻔﻞ ﺃﺑﺪﺍ ﻣﺎ ﳚﺐ‬
‫ﺃﻥ ﺗﻜﻮﻥ ﻋﻠﻴﻪ ﺍﻷﺷﻴﺎﺀ"‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﻗﺪ ﺗﺒﲔ ﻟﻨﺎ ﺍﻵﻥ ﺍﺳﺘﺤﺎﻟﺔ ﺍﻟﻈﻦ ﺑﻮﺟﻮﺩ "ﻋﻠﻮﻡ ﺍﺟﺘﻤﺎﻋﻴﺔ" ﳏﺎﻳﺪﺓ ﻗﻴﻤﻴﺎ ﰲ ﺍﻟﻮﺍﻗﻊ ﻛﻤـﺎ‬
‫ﻳﺸﻬﺪ ﺑﺬﻟﻚ ﺗﺎﺭﻳﺦ ﺍﻟﻔﻜﺮ ﺍﻻﺟﺘﻤﺎﻋﻲ‪ ،‬ﺑﻞ ﻭﻋﺪﻡ ﺟﺪﻭﻯ ﺫﻟﻚ ﺣﱴ ﺇﻥ ﻛﺎﻥ ﺫﻟﻚ ﳑﻜﻨﺎ … ﻭﺇﺫﺍ ﻛﺎﻥ ﻗﺪ‬
‫ﺗﺒﲔ ﻟﻨﺎ ﺃﻥ ﻫﻨﺎﻙ ﺃﺿﺮﺍﺭﺍ ﺟﺴﻴﻤﺔ ﺗﻠﺤﻖ ﻟﻴﺲ ﻓﻘﻂ ﺑﺎﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺑﻞ ﺑﺎ‪‬ﺘﻤﻌﺎﺕ ﺍﻟﺒﺸﺮﻳﺔ ﻛﻠﻬﺎ ﻣـﻦ‬
‫ﺟﺮ‪‬ﺍﺀ ﻫﺬﺍ ﺍﻟﺘﻮﺟﻪ ﺍﻟﺰﺍﺋﻒ‪ ،‬ﻓﺈﻥ ﻧﻔﺲ ﺍﻟﺸﻲﺀ ﻳﻨﻄﺒﻖ ﻣﻦ ﺑﺎﺏ ﺃﻭﱃ ﻋﻠﻰ "ﻣﻬﻦ ﺍﳌﺴﺎﻋﺪﺓ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ" ﺍﻟـﱵ‬
‫ﻳﻔﺘﺮﺽ ﺃ‪‬ﺎ ﰲ ﺍﻷﺳﺎﺱ ﲡﺘﻬﺪ ﻹﺣﺪﺍﺙ ﺗﻐﻴﲑﺍﺕ ﻣﻄﻠﻮﺑﺔ ﰲ ﺍﲡﺎﻫﺎﺕ ﻣﺮﻏﻮﺑﺔ ﺍﺟﺘﻤﺎﻋﻴﺎ‪ ،‬ﺃﻱ ﻣﻮﺟﻬﺔ ﻗﻴﻤﻴﺎ‪،‬‬
‫ﺫﻟﻚ ﺃﻥ ﺍﻟﻀﺮﺭ ﺍﻟﻮﺍﻗﻊ ﰲ ﺣﻖ ﺍﻷﻓﺮﺍﺩ ﺍﻟﺬﻳﻦ ﻧﺴﺎﻋﺪﻫﻢ ﻭﰲ ﺣﻖ ﺍ‪‬ﺘﻤﻊ ﺍﻟﺬﻱ ﳔﺪﻣﻪ ﻳﻜﻮﻥ ﺃﺑﻠﻎ ﺇﺫﺍ ﺳﺎﺭﺕ‬
‫ﺗﻠﻚ ﺍﳌﻬﻦ ﰲ ﺍﻻﲡﺎﻫﺎﺕ ﺍﻟﺘﻘﻠﻴﺪﻳﺔ ﺍﳌﻔﺮﻏﺔ ﻣﻦ ﺍﻟﻘﻴﻢ ﻣﻬﻤﺎ ﻛﺎﻧﺖ ﺍﳌﱪﺭﺍﺕ ﺍﻟﱵ ﺗﺴﺎﻕ ﻟﺘﱪﻳﺮ ﻣﺜـﻞ ﺫﻟـﻚ‬
‫ﺍﻟﻮﺿﻊ‪.‬‬
‫ﻭﻟﻘﺪ ﻋﱪ ﻣﺎﻛﺲ ﺳﻴﺒﻮﺭﻳﻦ ﻋﻦ ﺍﻻﲡﺎﻩ ﺍﻟﺬﻱ ﺳﺎﺭﺕ ﻓﻴﻪ ﻣﻬﻨﺔ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻃـﻮﺍﻝ ﺣﻘﺒـﺔ‬
‫ﻛﺒﲑﺓ ﻣﻦ ﻋﻤﺮﻫﺎ ﻓﻘﺎﻝ )ﰲ ﻋﺎﻡ ‪ (١٩٧٥‬ﺃﻧﻪ ﺧﻼﻝ ﺍﻟﻘﺮﻥ ﺍﳌﺎﺿﻲ ﱂ ﺗﻜﻦ ﻫﻨﺎﻙ ﺷﻌﺒﻴﺔ ﻛﺒﲑﺓ ﻟﻠﺤﺪﻳﺚ ﻋﻦ‬
‫ﺍﻟﻔﻠﺴﻔﺔ ﺍﻷﺧﻼﻗﻴﺔ ﰲ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﺑﺪﻻ ﻣﻦ ﺫﻟﻚ ﻓﻘﺪ ﻛﺎﻥ ﳕﻮﺫﺝ ﺍﻟﻌﻠﻢ‪ -‬ﻣﻦ ﺍﻟﻘﻴﻢ‪ ،‬ﻭﺧﺼﻮﺻـﺎ‬
‫"ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ -‬ﺍﳌﺘﺤﺮﺭﺓ‪ -‬ﻣﻦ ﺍﻟﻘﻴﻢ"‪ ،‬ﻫﻮ ﺍﻟﻨﻤﻮﺫﺝ ﺍﳌﺜﺎﱄ ﺍﻟﺬﻱ ﲢﺘﺬﻳـﻪ ﺍﳌﻬﻨـﺔ‪ ،‬ﺣﻴـﺚ ﺣـﺎﻭﻝ‬
‫ﺍﻷﺧﺼﺎﺋﻴﻮﻥ ﺍﻻﺟﺘﻤﺎﻋﻴﻮﻥ ﺃﻥ ﻳﺘﻮﺻﻠﻮﺍ ﺇﱃ ﻗﻴﻢ ﳝﻜﻦ ﻗﻴﺎﺳﻬﺎ ﻛﻤﻴﺎ ﺑﺪﻻ ﻣﻦ ﺃﻥ ﳚﻬﺪﻭﺍ ﺃﻧﻔﺴﻬﻢ ﰲ ﺍﻟﺘﻌﺎﻣﻞ‬
‫ﻣﻊ ﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﻔﻠﺴﻔﻴﺔ ﺍﻟﻜﱪﻯ ﺍﻟﱵ ﺗﺘﺴﻢ ﺑﺎﻟﻐﻤﻮﺽ‪ ،‬ﺭﻏﻢ ﺃ‪‬ﻢ ﺑﺬﻟﻚ ﻗﺪ ﺿﻴﻌﻮﺍ ﺍﻷﺑﻌﺎﺩ ﺍﻷﴰﻞ ﺍﻟﱵ ﺗﺘﻌﻠـﻖ‬
‫ﲟﻌﲎ ﺍﳊﻴﺎﺓ‪ .‬ﻭﻳﻀﻴﻒ ﻫﻮﺍﺭﺩ ﺟﻮﻟﺪﺳﺘﲔ )‪ (Goldstein, 1987:182‬ﺇﱃ ﻣﺎ ﻧﻘﻠﻪ ﻋﻦ ﺳـﻴﺒﻮﺭﻳﻦ ﻗﻮﻟـﻪ ﺃﻥ‬
‫ﺍﻷﺧﺼﺎﺋﻴﲔ ﺍﻻﺟﺘﻤﺎﻋﻴﲔ ﻋﻨﺪﻣﺎ ﻭﺟﺪﻭﺍ ﺃﻥ ﻧﻈﺮﻳﺎ‪‬ﻢ ﻻ ﺗﺴﻌﻔﻬﻢ ﰲ ﻣﻮﺍﺟﻬﺔ ﺗﻌﻘﻴﺪﺍﺕ ﺍﳌﺴـﺎﺋﻞ ﺍﳌﺘﺼـﻠﺔ‬
‫ﺑﺎﻟﻘﻴﻢ ﻓﺈ‪‬ﻢ ﲡﻨﺒﻮﺍ ﺍﳋﻮﺽ ﰲ ﺍﻷﻣﻮﺭ ﺍﳌﺘﺼﻠﺔ ﺑﺎﻟﻘﻀﺎﻳﺎ ﺍﻷﺧﻼﻗﻴﺔ ﺑﺎﻟﺘﺮﻛﻴﺰ ﻋﻠﻰ ﺍﳉﻮﺍﻧﺐ "ﺍﻟﻌﻠﻤﻴﺔ" ﻭﺍﲣـﺎﺫ‬
‫ﻣﻮﻗﻒ ﺣﻴﺎﺩﻱ ﻳﺘﺠﻨﺐ ﺇﺻﺪﺍﺭ ﺍﻷﺣﻜﺎﻡ‪.‬‬

‫‪-٨٤-‬‬
 ‫ﻭﻟﻘﺪ ﻗﺎﻡ ﻛﻮﻟﲔ ﺑﻴﻞ )‪ (Peile: 4-11‬ﰲ ﻋﺎﻡ ‪ ١٩٨٨‬ﺑﺘﺤﻠﻴﻞ ﺍﻻﲡﺎﻫﺎﺕ ﺍﻟﺴﺎﺋﺪﺓ ﰲ ﲝﻮﺙ ﺍﳋﺪﻣﺔ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﰲ ﺍﳋﻤﺲ ﺳﻨﻮﺍﺕ ﺍﻷﺧﲑﺓ‪ ،‬ﻓﺘﺒﲔ ﻟﻪ ﺃﻧﻪ ﺭﻏﻢ ﺳﻴﺎﺩﺓ ﺍﻻﲡﺎﻩ ﺍﻹﻣﺒﲑﻳﻘﻲ ﺍﻟـﺬﻱ ﻳﻘﺘﻔـﻲ ﺃﺛـﺮ‬
‫ﺍﻹﻣﺒﲑﻳﻘﻴﺔ ﺍﻟﻮﺿﻌﻴﺔ ﺃﻭ ﺍﻟﻮﺿﻌﻴﺔ ﺍﳉﺪﻳﺪﺓ ﺃﻭ ﺍﻟﻮﺿﻌﻴﺔ ﺍﳌﻨﻄﻘﻴﺔ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻗﺪ ﻭﺟﺪ ﺍﺗﻔﺎﻗﺎ ﻋﺎﻣﺎ ﻋﻠﻰ ﻋﺪﻡ ﺍﻟﺮﺿﺎ‬
‫ﻋﻦ ﺫﻟﻚ ﺍﻻﲡﺎﻩ ﺍﻹﻣﺒﲑﻳﻘﻲ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻻﲡﺎﻫﺎﺕ ﳓﻮﻩ ﺗﺘﻔﺎﻭﺕ ﻣﺎ ﺑﲔ ﺍﻟﺮﻏﺒﺔ ﰲ ﺗﻌﺪﻳﻠﻪ ﻭﺇﺻـﻼﺣﻪ ﺇﱃ‬
‫ﺍﻟﺜﻮﺭﺓ ﻋﻠﻴﻪ‪ ،‬ﻛﻤﺎ ﺗﺒﲔ ﻟﻪ ﺃﻥ ﺍﻟﺜﺎﺋﺮﻳﻦ ﻋﻠﻰ ﺍﻻﲡﺎﻩ ﺍﻹﻣﺒﲑﻳﻘﻲ ﻟﺪﻳﻬﻢ ﺑﺪﻳﻞ ﻳﻄﺮﺣﻮﻧﻪ ﺑﻘـﻮﺓ ﻫـﻮ ﺍﻻﲡـﺎﻩ‬
‫ﺍﳌﻌﻴﺎﺭﻱ ‪ Normative Approach‬ﺍﻟﺬﻱ ﻳﻘﻮﻡ ﻋﻠﻰ ﺍﻻﻋﺘﺮﺍﻑ ﺑﺎﻟﻘﻴﻢ‪ ،‬ﻭﺇﳚﺎﺩ ﺍﻟﺘﻜﺎﻣﻞ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺍﳌﻌﺎﺭﻑ‪،‬‬
‫ﻣﻊ ﺃﺧﺬ ﺍﳉﻮﺍﻧﺐ ﺍﻟﺬﺍﺗﻴﺔ ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ﻭﺍﳊﺪﺱ ﰲ ﺍﻻﻋﺘﺒﺎﺭ‪ ،‬ﻭﻗﺪ ﻋﻘﺪ ﺑﻴﻞ ﻣﻘﺎﺭﻧﺔ ﺑﲔ ﺍﻻﲡﺎﻫﲔ ﺍﻹﻣﺒﲑﻳﻘﻲ‬
‫ﻭﺍﳌﻌﻴﺎﺭﻱ ﳒﺘﺮﺉ ﻣﻨﻬﺎ ﻣﺎ ﻳﻠﻲ ‪-:‬‬

‫ﺍﻻﲡﺎﻩ ﺍﳌﻌﻴﺎﺭﻱ‬ ‫ﺍﻻﲡﺎﻩ ﺍﻹﻣﺒﲑﻳﻘﻲ‬

‫ﳝﻜﻦ "ﺗﻔﺴﲑ" ﺍﻟﻮﻗﺎﺋﻊ ﻭﺍﻛﺘﺸﺎﻑ ﻣﺎ ﺗﻌﻨﻴﻪ ﺑﺎﻟﻨﺴﺒﺔ‬ ‫* ﺍﻟﻌﺎﻟﹶﻢ ﳝﻜﻦ "ﺍﻟﺘﻨﺒﺆ" ﺑﻈﻮﺍﻫﺮﻩ‪ ،‬ﻭﳝﻜﻦ ﻣﻌﺮﻓﺘﻪ‪ ،‬ﻛﻤﺎ ﳝﻜﻦ‬
‫ﻟﻠﻨﺎﺱ"‪.‬‬ ‫ﻗﻴﺎﺳﻬﺎ‪.‬‬
‫ﻻ ﳝﻜﻦ ﻓﻬﻢ ﺍﻷﺟﺰﺍﺀ ﺇﻻ ﻑ "ﺇﻃﺎﺭﻫﺎ" ﺍﻷﴰﻞ‪.‬‬ ‫ﺍﻟﻮﺍﻗﻊ ﳝﻜﻦ ﺇﺩﺭﺍﻛﻪ "ﻛﺄﺟﺰﺍﺀ" ﻣﺘﻔﺮﻗﺔ ﻓﻘﻂ‪.‬‬
‫ﺍﻟﺴﻠﻮﻙ "ﻫﺎﺩﻑ ﻭﺍﺑﺘﻜﺎﺭﻱ"‪ -‬ﳝﻜﻦ ﺗﻔﺴﲑﻩ ﻭﻻ ﳝﻜﻦ‬ ‫* ﺍﻟﺴﻠﻮﻙ ﳝﻜﻦ ﺗﻔﺴﲑﻩ ﺑﻄﺮﻕ ﺳﺒﺒﻴﺔ ﺣﺘﻤﻴﺔ‪ --‬ﻧﺰﻋﺔ‬
‫ﺍﻟﺘﻨﺒﺆ ﻟﻪ‪.‬‬ ‫ﻣﻴﻜﺎﻧﻴﻜﻴﺔ‪.‬‬
‫ﺍﳌﻌﺮﻓﺔ ﺗﻨﺸﺄ ﻣﻦ ﺍﻟﺘﻔﺴﲑ ﻭ "ﺍﻟﺒﺼﲑﺓ"‪ ،‬ﻭﺃﺳﺎﺳﻬﺎ ﺍﻻﺗﺼﺎﻝ‬ ‫* ﻣﺼﺪﺭ ﺍﳌﻌﺮﻓﺔ ﻫﻮ ﺍﻟﺘﺠﺮﻳﺐ ﻭﺍﳌﻼﺣﻈﺔ‪ ،‬ﻭﺃﺳﺎﺳﻬﺎ ﺍﻟﻴﻘﲔ‬
‫ﺍﳌﺘﻌﺎﻃﻒ ﻣﻊ ﺍﳌﺒﺤﻮﺛﲔ‪.‬‬ ‫ﺍﳌﺴﺘﻤﺪ ﻣﻦ ﺍﳋﱪﺓ "ﺍﳊﺴﻴﺔ"‪.‬‬
‫ﺍﻟﺮﻣﻮﺯ ﻭﺍﳌﻌﺎﱐ ﻭﺍﻟﻌﻮﺍﻣﻞ ﻏﲑ ﺍﻟﻈﺎﻫﺮﺓ ﺃﺳﺎﺳﻴﺔ ﻟﻠﻔﻬﻢ‪.‬‬ ‫* ﺭﻓﺾ ﻛﻞ ﻣﻌﺮﻓﺔ ﻣﻴﺘﺎﻓﻴﺰﻳﻘﻴﺔ‪.‬‬
‫ﺍﻟﻘﻴﻢ ﳝﻜﻦ ﺃﻥ ﲣﻀﻊ ﻟﻠﺪﺭﺍﺳﺔ‪ -‬ﻧﺴﺒﻴﺔ ﺃﺧﻼﻗﻴﺔ ﺗﺆﺩﻯ ﺇﱃ‬ ‫* ﺍﻟﻔﺼﻞ ﺑﲔ ﺍﳌﻌﺎﺭﻑ ﻭﺍﻟﻘﻴﻢ‪ --‬ﺍﻟﻘﻴﻢ ﻭﺍﳌﺴﺎﺋﻞ ﺍﻷﺧﻼﻗﻴﺔ‬
‫ﻋﺪﻡ ﺍﻻﻛﺘﺮﺍﺙ ﺑﺎﻟﻘﻴﻢ‪ -‬ﺃﻭ ﺇﱃ ﻓﺮﺩﻳﺔ ﻓﻮﺿﻮﻳﺔ‪.‬‬ ‫ﺗﻘﻊ ﺧﺎﺭﺝ ﻧﻄﺎﻕ ﺍﻫﺘﻤﺎﻡ ﺍﻟﻌﻠﻢ‪.‬‬
‫ﻧﺴﺒﻴﺔ ﺍﳌﻌﺘﻘﺪﺍﺕ ﺍﻟﺮﻭﺣﻴﺔ‪ -‬ﻫﺬﻩ ﺍﳌﻌﺘﻘﺪﺍﺕ ﳍﺎ ﺃﳘﻴﺘﻬﺎ‬ ‫* ﺭﻓﺾ ﺍﻟﺘﻔﺴﲑﺍﺕ ﺍﻟﺮﻭﺣﻴﺔ‪ --‬ﻓﺼﻞ ﻭﺍﺿﺢ ﺑﲔ ﺍﻟﻌﻠﻢ‬
‫ﻟﺒﻨﺎﺀ ﺍﳌﻌﺎﱐ ﺍﺟﺘﻤﺎﻋﻴﺎ‪.‬‬ ‫ﻭﺍﻟﺪﻳﻦ‪.‬‬
‫ﺍﲡﺎﻩ ﳏﺎﻓﻆ ﻟﻌﺪﻡ ﻭﺟﻮﺩ ﲢﻠﻴﻞ ﺑﻨﺎﺋﻲ ﺃﻭ ﺗﺄﺭﳜﻲ‬ ‫* ﺍﳌﻮﻗﻒ ﺍﶈﺎﻳﺪ ﻗﻴﻤﻴﺎ ﻳﺪﻋﻢ ﺿﻤﻨﺎ ﺳﻴﻄﺮﺓ ﺍﻟﻮﺿﻊ ﺍﻟﺮﺍﻫﻦ‪.‬‬
‫ﻟﻠﻤﺠﺘﻤﻊ‪.‬‬
‫ﻭﺍﳌﺘﺄﻣﻞ ﻟﻠﺠﺪﻭﻝ ﺍﻟﺴﺎﺑﻖ ﻻ ﳝﻠﻚ ﺇﻻ ﻣﻼﺣﻈﺔ ﺍﻟﺘﻮﺍﺯﻱ ﺍﻟﻮﺍﺿﺢ ﻣﻊ ﻣﺎ ﺳﺒﻖ ﺃﻥ ﻭﺟـﺪﻧﺎﻩ ﻟـﺪﻯ‬
‫ﺻﻔﻪ ﺑﲑﺟﻦ ﰲ ﺻﻮﺭﺓ ﻣﻘﺎﺑﻠﺔ ﺑﲔ ﺍﻻﲡﺎﻫﺎﺕ ﺍﻟﺘﻘﻠﻴﺪﻳـﺔ ﺍﻹﻛﻠﻴﻨﻴﻜﻴـﺔ‬
‫ﺍﳌﺸﺘﻐﻠﲔ ﺑﺎﻟﻌﻼﺝ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻟﺬﻱ ﻭ ‪‬‬

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‫ﻭﺍﻹﻧﺴﺎﻧﻴﺔ ﻣﻦ ﺟﺎﻧﺐ ﻭﺑﲔ ﺍﻻﲡﺎﻩ ﺍﻹﳝﺎﱐ ﺍﻟﺒﺪﻳﻞ ﻣﻦ ﺟﺎﻧﺐ ﺁﺧﺮ‪ ،‬ﻭﻟﻜﻦ ﺑﻴﻞ ﺑﻌﺪ ﺃﻥ ﻳﻨﺘﻬﻲ ﻣﻦ ﺍﳌﻘﺎﺭﻧـﺔ‬
‫ﺑﲔ ﺍﻻﲡﺎﻫﲔ ﻳﻘﺮﺭ ﺃﻥ "ﺍﻟﺼﻮﺭﺓ ﺍﻟﻜﻠﻴﺔ ﺍﻟﱵ ﺗﻨﺒﺜﻖ ﻣﻦ ﺍﻟﻮﺻﻒ ﺍﻟﺴﺎﺑﻖ ﺗﺸﲑ ﺇﱃ ﺃﻥ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻻﲡـﺎﻫﲔ‬
‫ﺍﳌﻌﻴﺎﺭﻱ ﻭ ﺍﻹﻣﺒﲑﻳﻘﻲ ﺇﳕﺎ ﻫﻲ ﻋﻼﻗﺔ ﺗﻨﺎﻗﺾ ﻋﺪﺍﺋﻲ ‪) ..‬ﻭﻣﻊ ﺫﻟﻚ ﻓﺈﻥ( ﻛﻼ ﻣﻦ ﺍﳌﻨﻈﻮﺭﻳﻦ ﻣﺮﺗﺒﻂ ﺑﺎﻵﺧﺮ‬
‫ﺍﺭﺗﺒﺎﻃﺎ ﻭﺛﻴﻘﺎ ‪ ..‬ﲝﻴﺚ ﻳﻜﻮﻧ‪‬ﺎﻥ ﻣﻌﺎ ﻭﺣﺪﺓ ﺃﻛﱪ … ﺇﻥ ﺍﳌﺸﻜﻠﺔ ﺗﻜﻤﻦ ﰲ ﺃﻥ ﻛﻞ ﻓﺮﻳـﻖ ﻻ ﻳﺴـﺘﻄﻴﻊ ﺃﻥ‬
‫ﻳﺪﺭﻙ ﺃﻥ ﻛﻼ ﺍﳉﺎﻧﺒﲔ ﻳﻀﻊ ﻳﺪﻩ ﻋﻠﻰ ﺟﺎﻧﺐ ﻣﻦ ﺟﻮﺍﻧﺐ ﺍﳊﻘﻴﻘﺔ‪ ،‬ﺫﻟﻚ ﺃﻥ ﺍﺧﺘﻼﻑ ﻛﻞ ﻣﻨـﻬﻤﺎ ﻋـﻦ‬
‫ﺍﻵﺧﺮ ﻻ ﻳﻌﲎ ﺧﻄﺄ ﺍﻟﺮﺅﻳﺔ ﺍﻷﺧﺮﻯ ﻭﺇﳕﺎ ﻗﺪ ﻳﻌﲎ ﺃﻥ ﻛﻼ ﻣﻨﻬﻤﺎ ﻟﻪ ﺭﺅﻳﺔ ﺟﺰﺋﻴﺔ ﻭﻏﲑ ﻛﺎﻣﻠﺔ‪ .‬ﻭﺇﻧـﲏ ﺃﺭﻯ‬
‫ﺃﻥ ﺍﻹﻣﺒﲑﻳﻘﻴﺔ ﻭﺍﳌﻌﻴﺎﺭﻳﺔ ﻣﺘﻜﺎﻣﻠﺘﺎﻥ"‪.‬‬
‫ﻭﻟﻜﻦ ﻛﻴﻒ ﳝﻜﻦ ﺍﳉﻤﻊ ﺑﲔ ﻫﺬﻳﻦ ﺍﳌﻨﻈﻮﺭﻳﻦ ﺍﳌﺘﻘﺎﺑﻠﲔ ﺭﻏﻢ ﺃﻥ ﻛﻼ ﻣﻨﻬﻤﺎ ﻳﻘﻮﻡ ﻋﻠﻰ ﻣﺴﻠﻤﺎﺕ‬
‫ﻣﺘﻌﺎﺭﺿﺔ؟ ﺇﻥ ﺍﻟﺘﺄﻟﻴﻒ ﺑﲔ ﺍﳌﺘﻨﺎﻗﻀﲔ ﻟﻴﺲ ﳎﺮﺩ ﻋﻤﻠﻴﺔ ﻣﺰﺝ ﺑﺴﻴﻂ ﺃﻭ ﺧﻠﻂ ﳋﺼﺎﺋﺼﻬﻤﺎ‪ ،‬ﻭﻟﻜﻨﻪ ﻳﺘﻀﻤﻦ‬
‫ﺇﳚﺎﺩ ﻭﺣﺪﺓ ﺟﺪﻳﺪﺓ ﳐﺘﻠﻔﺔ ﺍﳋﺼﺎﺋﺺ ﻋﻦ ﻛﻞ ﻣﻨﻬﻤﺎ ﻋﻠﻰ ﺣﺪﺓ‪ ،‬ﳑﺎ ﻳﺮﺗﺐ ﻧﺘﺎﺋﺞ ﲣﺘﻠﻒ ﻋﻦ ﺍﳋﺼـﺎﺋﺺ‬
‫ﺍﻟﺪﺍﺧﻠﺔ ﰲ ﻫﺬﺍ ﺍﻟﺘﺄﻟﻴﻒ‪.‬‬
‫ﻭﻳﺘﻌﺮﺽ ﺑﻴﻞ ﻟﺒﻌﺾ ﺍﻟﻄﺮﻕ ﺍﻟﱵ ﳝﻜﻦ ﻣﻦ ﺧﻼﳍﺎ ﺇﳚﺎﺩ ﻫﺬﻩ ﺍﻟﻮﺣﺪﺓ‪ ،‬ﻭﻳﺸﲑ ﺇﱃ ﺃﻥ ﺍﻟﺒﻌﺾ ﻗـﺪ‬
‫ﻳﺘﺼﻮﺭﻭﻥ ﺍﳊﻞ ﰲ ﺍﻟﻨﻈﺮ ﺇﱃ ﺍﳌﺪﺍﺧﻞ ﺍﻹﻣﺒﲑﻳﻘﻴﺔ ﻭﺍﳌﻌﻴﺎﺭﻳﺔ ﻛﻤﺪﺍﺧﻞ ﻣﻨﻔﺼﻠﺔ ﻭﻟﻜﻨﻬﺎ ﺃﺟﺰﺍﺀ ﻣﻦ ﻣـﺪﺧﻞ‬
‫ﺇﺑﺴﺘﻤﻮﻟﻮﺟﻲ ﻣﺘﻌﺪﺩ ﺍﻟﻄﺮﻕ ‪ Multimethod‬ﲝﻴﺚ ﻳﻨﺘﻈﺮ ﻣﻦ ﻛﻞ ﻣﺪﺧﻞ ﻣﻨﻬﺎ ﺃﻥ ﻳﻘﺪﻡ ﻟﻨـﺎ ﺍﺳﺘﺒﺼـﺎﺭﹰﺍ‬
‫ﳐﺘﻠﻔﺎ ﻣﻦ ﺯﺍﻭﻳﺘﻪ ﺩﻭﻥ ﺇﻣﻜﺎﻥ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺃﺣﺪﳘﺎ ﻣﻨﻔﺼﻞ ﻋﻦ ﺍﻵﺧﺮ‪ ،‬ﻭﻳﻌﻄﻴﻨﺎ ﻣﺜﺎﻻ ﻋﻠﻰ ﺫﻟﻚ ﺑﺄﻥ ﺍﻟﺒﺎﺣﺚ‬
‫ﻣﺜﻼ ﳝﻜﻦ ﺃﻥ ﳚﻤﻊ ﺑﲔ ﺍﻟﺒﻴﺎﻧﺎﺕ ﺍﳌﻮﺿﻮﻋﻴﺔ ﻭﺍﻟﺬﺍﺗﻴﺔ ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﺍﺳﺘﺒﺼﺎﺭ ﺃﻋﻤﻖ ﻭﻓﻬﻢ ﺃﻓﻀﻞ ﻟﻠﻮﺍﻗﻊ‪.‬‬
‫ﻭﻟﻜﻨﻪ ﳛﺒﺬ ﻣﺪﺧﻼ ﻟﻠﺘﻮﺣﻴﺪ "ﺍﳋﻼﻕ ﺃﻭ ﺍﻻﺑﺘﻜﺎﺭﻱ" ﺍﻟﺬﻱ "ﻳﻨﻈﺮ ﻟﻠﻮﺍﻗﻊ ﻧﻈﺮﺓ ﻛﻠﻴﺔ ‪Wholistic‬‬

‫ﻻ ﺗﻨﻔﺼﻞ ﻓﻴﻪ ﺍﻷﺟﺰﺍﺀ ﻋﻦ ﺑﻌﻀﻬﺎ‪ ،‬ﻭﻟﻜﻨﻬﺎ ﺗﺘﺪﺍﺧﻞ )ﺃﻭ ﺗﻨﻄﻮﻱ( ﰲ ﺑﻌﻀﻬﺎ ﺍﻟﺒﻌﺾ‪ ،‬ﲟﻌﲎ ﺃﻧﺖ ﻛﻞ ﺷﺮﳛﺔ‬
‫ﺗﻘﺘﻄﻊ ﻣﻦ ﺍﻟﻮﺍﻗﻊ ﺗﻜﻮﻥ ﻣﺘﺪﺍﺧﻠﺔ ﺿﻤﻨﺎ ﻣﻊ ﺍﻟﻜﻞ‪ ،‬ﻭﺃﻥ ﺍﻟﻜﻞ ﺣﺎﺿﺮ ﺿﻤﻨﺎ ﰲ ﻛﻞ ﺟﺰﺀ"‪ ،‬ﰒ ﻳﻮﺿـﻊ ﻣـﺎ‬
‫ﻳﻘﺼﺪﻩ ﻓﻴﺒﲔ ﺃﻧﻨﺎ ﻟﻮ ﻧﻈﺮﻧﺎ ﺇﱃ ﺍﳌﻤﺎﺭﺳﺔ ﺍﻟﻮﺍﻗﻌﻴﺔ ﺍﻹﻣﺒﲑﻳﻘﻴﺔ ﻟﻮﺟﺪﻧﺎﻫﺎ ﺗﺘﻀﻤﻦ ﺑﻌﺾ ﻋﻨﺎﺻﺮ ﺍﳌﻌﻴﺎﺭﻳﺔ‪ .‬ﻟﻜﻦ‬
‫ﺃﺻﺤﺎ‪‬ﺎ ﻻ ﻳﻌﺘﺮﻓﻮﻥ ﺑﺬﻟﻚ ﻧﺘﻴﺠﺔ ﺍﳌﻐﺎﻻﺓ ﻭﻋﺪﻡ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺭﺅﻳﺔ ﺍﳊﻘﻴﻘﺔ ﻛﻤﺎ ﻫـﻲ‪ ،‬ﻭﺍﻟﻌﻜـﺲ ﺃﻳﻀـﺎ‬
‫ﺻﺤﻴﺢ‪ ،‬ﻭﻟﻜﻨﻪ ﻳﺮﻯ ﺃﻥ ﺍﻟﺒﺼﲑﺓ ‪ Insight‬ﻫﻲ ﺍﻟﻀﻤﺎﻥ ﻟﻌﺪﻡ ﺍﻟﺘﻨﺎﻗﺾ ﺑﲔ ﺍﻟﻨﺘﺎﺋﺞ‪ ،‬ﻓﺎﳌﺪﺧﻞ "ﺍﳋﻼﻕ" ﻳﻘﻮﻡ‬
‫ﻋﻠﻰ ﺃﻥ ﺍﻟﺒﺎﺣﺚ ﻟﻴﺲ ﻣﻨﻔﺼﻼ ﻋﻦ ﻣﻮﺿﻮﻉ ﲝﺜﻪ ‪ ..‬ﲟﻌﲎ ﺃﻥ ﻓﻬﻢ ﻣﻮﺿﻮﻉ ﺍﻟﺒﺤﺚ ﻻ ﻳﺘﻢ ﻓﻘﻂ ﻣﻦ ﺧﻼﻝ‬
‫ﺍﳌﻼﺣﻈﺔ ﺍﳋﺎﺭﺟﻴﺔ ﺍﻟﱵ ﻳﻘﻮﻡ ‪‬ﺎ ﺍﻟﺒﺎﺣﺚ‪ ،‬ﻭﻟﻜﻦ ﻣﻦ ﺧﻼﻝ "ﺧﱪﺍﺗﻪ ﺍﻟﺪﺍﺧﻠﻴﺔ ﺃﻳﻀﺎ"‪ ،‬ﻓﻌﻤﻠﻴﺔ "ﺍﻻﺳﺘﺒﺼﺎﺭ"‬
‫ﻟﻴﺴﺖ ﺫﺍﺗﻴﺔ ﲝﺘﺔ ﻭﻟﻴﺴﺖ ﻣﻮﺿﻮﻋﻴﺔ ﲝﺘﺔ ﻭﻟﻜﻨﻬﺎ ﺗﺄﻟﻴﻒ ‪ Synthesis‬ﺑﻴﻨﻬﻤﺎ‪.‬‬
‫ﻭﻳﻌﺎﰿ ﻭﻳﺘﻜﲔ ﻭﺟﻮﺗﺸﻮﻙ )‪ (:211-222‬ﺍﳌﻮﺿﻮﻉ ﻧﻔﺴﻪ ﻣﻦ ﺯﺍﻭﻳﺔ ﺃﺧﺮﻯ‪ ،‬ﻭﻳﻨﺘﻬﻴﺎﻥ ﺇﱃ ﻧﺘـﺎﺋﺞ‬
‫ﻣﺸﺎ‪‬ﺔ‪ ،‬ﻓﻘﺪ ﻗﺎﻣﺎ ﲟﺮﺍﺟﻌﺔ ﺍﳌﻌﺎﻳﲑ ﺍﻟﱵ ﺗﺴﺘﺨﺪﻡ ﰲ ﺗﻘﻮﱘ ﺍﻟﻨﻈﺮﻳﺎﺕ ﰲ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﺗﻮﺻﻼ ﺇﱃ ﺃﻥ‬
‫ﻫﻨﺎﻙ ﺷﻌﻮﺭﺍ ﻭﺍﺿﺤﺎ ﺑﻀﺮﻭﺭﺓ ﺍﻻﺳﺘﺠﺎﺑﺔ ﻟﻠﺘﻄﻮﺭﺍﺕ ﺍﳊﺪﻳﺜﺔ ﰲ ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻢ ﻭﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻷﺧﺮﻯ‪ ،‬ﻭﺍﻟـﱵ‬

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‫ﺗﺪﻋﻮ ﺑﻮﺿﻮﺡ ﺇﱃ ﻣﺮﺍﺟﻌﺔ ﺟﺬﺭﻳﺔ ﻟﻼﲡﺎﻩ ﺍﻹﻣﺒﲑﻳﻘﻲ‪ ،‬ﻛﻤﺎ ﺃﻥ ﻣﻦ ﺍﻟﻀﺮﻭﺭﻱ ﻷﻱ ﻧﻈﺮﻳـﺔ ﺗﺴـﺘﺨﺪﻡ ﰲ‬
‫ﳏﻴﻂ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺃﻥ ﺗﺴﺘﺠﻴﺐ ﻟﻺﻃﺎﺭ ﺍﻟﻘﻴﻤﻲ ﺍﻟﺬﻱ ﺗﻨﻄﻠﻖ ﻣﻨﻪ ﺭﺳﺎﻟﺔ ﺍﳌﻬﻨـﺔ‪ ،‬ﻭﻳﻨﺘـﻬﻴﺎﻥ ﺇﱃ ﺃﻥ‬
‫ﻣﻌﺎﻳﲑ ﺗﻘﻮﱘ ﺻﻼﺣﻴﺔ ﺍﻟﻨﻈﺮﻳﺎﺕ ﰲ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺘﻢ ﺗﻮﺳﻴﻊ ﻧﻄﺎﻗﻬﺎ ﻟﺘﻀﻢ ﺇﱃ ﺟﻮﺍﺭ ﺍﳌﻌﺎﻳﲑ‬
‫ﺍﻹﺑﺴﺘﻤﻮﻟﻮﺟﻴﺔ ﺍﳌﻌﺘﺎﺩﺓ )ﻣﺜﻞ ﺩﻗﺔ ﺍﻟﺘﻨﺒﺆ ﻭﺍﻻﺗﺴﺎﻕ ﺍﻟﺪﺍﺧﻠﻲ( ﻣﻌﺎﻳﲑ ﺃﺧﺮﻯ ﻻ ﺗﻘﻞ ﻋﻨﻬﺎ ﺃﳘﻴﺔ ﻣﺜﻞ ‪:‬‬
‫‪ - ١‬ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻨﻈﺮﻳﺔ ﻣﻔﺘﻮﺣﺔ ﻟﻠﻨﻘﺪ ﻣﻦ ﺧﻼﻝ ﺑﻴﺎﻥ ﺍﻷﻃﺮ ﻭﺍﻟﺪﻻﻻﺕ ﺍﻟﺘﺎﺭﳜﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﻴـﺔ ﻭﺍﻟﺴﻴﺎﺳـﻴﺔ‬
‫ﻭﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﺍﻟﱵ ﺗﻌﺘﱪ ﻛﻤﺴﻠﻤﺎﺕ ﺗﻨﻄﻠﻖ ﻣﻨﻬﺎ ﺍﻟﻨﻈﺮﻳﺔ‪ ،‬ﺣﱴ ﺗﻔﺘﺢ ﺍ‪‬ـﺎﻝ ﻟﻨﻘـﺪ ﺗﻠـﻚ ﺍﻷﺳـﺲ‬
‫ﺴﻠﱠﻢ ‪‬ﺎ ﻋﺎﺩﺓ ﺩﻭﻥ ﲤﺤﻴﺺ‪.‬‬ ‫ﻭﺍﻻﻓﺘﺮﺍﺿﺎﺕ ﺍﻟﱵ ‪‬ﻳ ‪‬‬
‫‪ - ٢‬ﺃﻥ ﺗﻌﺘﺮﻑ ﺍﻟﻨﻈﺮﻳﺔ ﺑﺎﻹﻧﺴﺎﻥ ﻛﻌﺎﻣﻞ ﻓﻌﺎﻝ ﻻ ﻣﻨﻔﻌﻞ ﺳﻠﱯ ﺃﻣﺎﻡ ﺍﳌﺆﺛﺮﺍﺕ ﺍﻟﺒﻴﺌﻴﺔ‪" ،‬ﺇﺫ ﺃﻧـﻪ ﻳﺴـﺘﻄﻴﻊ‬
‫ﺍﻟﺘﺪﺑﺮ ﻭﺍﻟﺘﺄﻣﻞ ﰲ ﺃﻓﻌﺎﻟﻪ‪ ،‬ﻭﺍﻟﺘﻐﻠﺐ ﻋﻠﻰ ﺍﻹﻏﺮﺍﺀﺍﺕ ﻭﺍﻟﺼﻮﺍﺭﻑ ﻋﻦ ﲢﻘﻴﻖ ﺃﻫﺪﺍﻓـﻪ‪ .‬ﻭﺍﻟـﺘﺤﻜﻢ ﰲ‬
‫ﺷﻬﻮﺍﺗﻪ‪ ،‬ﻭﺗﺒﲎ ﻣﺒﺎﺩﺉ ﺟﺪﻳﺪﺓ"‪.‬‬
‫‪ - ٣‬ﺃﻥ ﺗﺄﺧﺬ ﺍﻟﻨﻈﺮﻳﺔ ﰲ ﺍﻋﺘﺒﺎﺭﻫﺎ ﺧﱪﺍﺕ ﺍﳊﻴﺎﺓ ﺍﻟﱵ ﻣﺮ ‪‬ﺎ ﺍﻟﻌﻤﻴﻞ‪ ،‬ﻭﺍﳌﻌﲎ ﺍﻟﺬﻱ ﻳﺮﻯ ﺗﻠﻚ ﺍﳋـﱪﺍﺕ ﰲ‬
‫ﺐ ﺍﻟﺒﺎﺣﺚ ﻧﻔﺴﻪ ﻛﻌﺎﻟِﻢ ﻭﺍﺛﻖ ﺑﻨﻔﺴﻪ ﳑﺘﻠﺌﺎ ﺣﻜﻤﺔ ﻭﻋﺎﺭﻓﺎ‬
‫ﺼ ‪‬‬
‫ﺿﻮﺋﻪ ﻭﻣﻦ ﻭﺟﻬﺔ ﻧﻈﺮﻩ‪ ،‬ﺑﺪﻻ ﻣﻦ ﺃﻥ ﻳ‪‬ﻨ ‪‬‬
‫ﲟﺎ ﻭﺭﺍﺀ ﺳﻠﻮﻙ ﺍﻟﻌﻤﻴﻞ‪.‬‬
‫‪ - ٤‬ﺃﻥ ﺗﺆﻛﺪ ﺍﻟﻨﻈﺮﻳﺔ ﻋﻠﻰ ﻗﻴﻤﺔ "ﺍﻟﻌﺪﺍﻟﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ" ﻟﺘﺤﺮﻳﺮ ﺍﻷﻓﺮﺍﺩ ﻭﺍﳉﻤﺎﻋﺎﺕ ﻣﻦ ﺍﻟﺘﺤﻜﻢ ﺍﻟﺘﻌﺴـﻔﻲ‬
‫ﰲ ﺣﻴﺎ‪‬ﻢ ﺑﺎﻋﺘﺒﺎﺭ ﺃﻥ ﻫﺬﻩ ﻣﻦ ﺃﻫﻢ ﺍﻟﻘﻴﻢ ﺍﻟﱵ ﻣﻴﺰﺕ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻃﻮﺍﻝ ﺗﺎﺭﳜﻬﺎ‪.‬‬
‫ﻭﺍﻟﻮﺍﻗﻊ ﺃﻥ ﻣﻦ ﻳﺘﻔﺤﺺ ﺍﶈﺎﻭﻟﺘﲔ ﺍﻟﺴﺎﺑﻘﺘﲔ ﻟﺘﺤﺪﻳﺚ ﺍﻷﺳﺎﺱ ﺍﻟﻌﻠﻤﻲ ﻟﻠﺨﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻟﻜـﻲ‬
‫ﻳﺼﺒﺢ ﻣﺘﺴﺎﻭﻗﺎ ﻣﻊ ﺍﲡﺎﻫﺎﺕ ﺍﳌﻨﻈﻮﺭ ﺍﻟﻌﻠﻤﻲ ﺍﳉﺪﻳﺪ ﻳﻼﺣﻆ ﺃﻥ ﻛﻼ ﻣﻨﻬﻤﺎ ﻗﺪ ﺣﺎﻭﻝ ﺇﳚـﺎﺩ ﻧـﻮﻉ ﻣـﻦ‬
‫ﺍﻟﺘﻮﻓﻴﻖ ﺑﲔ ﺍﳉﺎﻧﺐ "ﺍﻟﻘﻴﻤﻲ" ﻭﺍﳉﺎﻧﺐ ﺍﳌﻌﺮﰲ "ﺍﻹﻣﺒﲑﻳﻘﻲ" ﺑﻄﺮﻳﻘﺔ ﳐﺘﻠﻔﺔ‪ ،‬ﻓﻔﻲ ﺣﲔ ﻳﻮﺣﻲ ﺇﺳﻬﺎﻡ ﻛﻮﻟﲔ‬
‫ﺑﻴﻞ ﺑﺄﻥ ﺍﻻﲡﺎﻩ ﻳﻨﻈﺮ ﻟﻠﻘﻴﻢ ﻣﻦ ﻣﻨﻈﻮﺭ "ﺍﻟﻌﻤﻼﺀ" ﺃﺳﺎﺳﺎ‪ ،‬ﻭﻻ ﳝﻠﻚ ﺇﻻ ﺍﻻﺳﺘﻨﺘﺎﺝ ﺑﺄﻥ ﻫـﺬﺍ ﺍﻻﻋﺘـﺮﺍﻑ‬
‫ﻳﺘﺮﺗﺐ ﻋﻠﻴﻪ "ﻧﺴﺒﻴﺔ ﺃﺧﻼﻗﻴﺔ" ﻗﺪ ﺗﺆﺩﻯ ﺇﱃ ﻋﺪﻡ ﺍﻻﻛﺘﺮﺍﺙ ﺑﺎﻟﻘﻴﻢ ﺃﺳﺎﺳﺎ‪ ،‬ﻣﺎ ﺩﺍﻡ ﻟﻜـ ﱢﻞ ﻗﻴﻤـﻪ ﺍﳌﺨﺘﻠﻔـﺔ‬
‫ﺍﳌﺴﺎﻭﻳﺔ ﰲ ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ ﻟﻘﻴﻢ ﻏﲑﻩ‪ ،‬ﳑﺎ ﻳﺘﺮﺗﺐ ﻋﻠﻴﻪ ﺍﻟﺘﺴﻠﻴﻢ ﺑﺎﳉﻤﻴﻊ ﻭﺍﺳﺘﺒﻌﺎﺩ ﺍﻟﻜﻞ ﻣﻦ ﺍﻟﺼﻮﺭﺓ‪ ،‬ﻭﻟﻜـﻦ‬
‫ﺇﺳﻬﺎﻡ ﻭﻳﺘﻜﲔ ﻭﺟﻮﺗﺸﻮﻙ ﻳﺘﺠﻪ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﳌﻌﻴﺎﺭﻳﺔ ﺇﱃ ﺍﻻﻋﺘﺮﺍﻑ "ﺑﻘﻴﻢ ﺍﳌﻬﻨﺔ" ﺑﺪﻻ ﻣﻦ ﺍﻟﺘﺮﻛﻴﺰ ﻋﻠﻰ ﻗﻴﻢ‬
‫ﺍﻟﻌﻤﻼﺀ ﻭﺧﺼﻮﺻﺎ ﻗﻴﻢ ﺍﻟﻌﺪﺍﻟﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻟﱵ ﻻ ﻳﻜﺎﺩ ﳜﺘﻠﻒ ﻋﻠﻴﻬﺎ ﺃﺣﺪ ﰲ ﻋﻤﻮﻣﻬﺎ ﻭﻟﻜﻨﻬﺎ ﺗﺘﺮﻙ ﺍ‪‬ﺎﻝ‬
‫ﻣﻔﺘﻮﺣﺎ ﺃﻣﺎﻡ ﻛﻞ ﺍﻟﺘﻔﺴﲑﺍﺕ ﻋﻨﺪﻣﺎ ﻧﺘﺠﻪ ﺇﱃ ﺍﻟﺘﻔﺼﻴﻼﺕ‪.‬‬
‫ﻭﻣﻦ ﻫﻨﺎ ﻳﺘﺒﲔ ﻟﻨﺎ ﺃﻧﻪ ﻻ ﻣﻨﺎﺹ ﻣﻦ ﺍﻟﺘﺴﻠﻴﻢ ﺑﺄﻥ ﺍﳊﻞ ﺍﳊﻘﻴﻘﻲ ﻟﻠﻤﺸﻜﻠﺔ ﺍﻟﱵ ﻳﺜﲑﻫﺎ ﻓﺸﻞ ﺍﳌﻨﻈﻮﺭ‬
‫ﺍﻟﻌﻠﻤﻲ "ﺍﻟﻘﺪﱘ" ﺍﻟﻘﺎﺋﻢ ﻋﻠﻰ ﻧﻈﺮﺓ ﻭﺿﻌﻴﺔ ﺗﺪﻋﻮ ﺇﱃ ﺍﳊﻴﺎﺩ ﺍﻟﻘﻴﻤﻲ‪ -‬ﰲ ﻧﻔﺲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻧﺴﺘﺠﻴﺐ ﻓﻴـﻪ‬
‫ﻟﻠﻤﻜﺘﺸﻔﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻟﺘﻄﻮﺭﺍﺕ ﺍﳌﻨﻬﺠﻴﺔ ﺍﻟﱵ ﻳﻘﻮﻡ ﻋﻠﻴﻬﺎ ﺍﳌﻨﻈﻮﺭ ﺍﻟﻌﻠﻤﻲ "ﺍﳉﺪﻳﺪ" ‪ ..‬ﻧﻘﻮﻝ ﺃﻥ ﺍﳊﻞ ﺇﳕـﺎ‬
‫ﻳﻜﻤﻦ ﰲ ﺍﻻﻋﺘﺮﺍﻑ "ﺑﺎﻟﻘﻴﻢ" ﻛﻤﻮﺟﻪ ﻟﻠﺴﻠﻮﻙ ﺍﻟﻔﺮﺩﻱ ﻭﻟﻠﺘﺮﺗﻴﺒﺎﺕ ﺍ‪‬ﺘﻤﻌﻴﺔ‪ ،‬ﻭﰲ ﺍﻻﻋﺘﺮﺍﻑ ﺑﺄﻥ ﻧﻈﺮﻳـﺎﺕ‬

‫‪-٨٧-‬‬
‫ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻛﻤﺎ ﺗﺼﻒ ﺍﻟﻮﺍﻗﻊ ﻓﺈ‪‬ﺎ ﺗﺸﻜﻠﻪ ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ‪ ،‬ﰒ ﺍﻻﻋﺘﺮﺍﻑ ﺑﺄﻧﻪ ﻻ ﳝﻜﻦ ﺍﳋﻼﺹ ﻣﻦ‬
‫ﻧﺴﺒﻴﺔ ﺗﻠﻚ ﺍﻟﻘﻴﻢ ﻷ‪‬ﺎ ﲣﺘﻠﻒ ﺑﺎﺧﺘﻼﻑ ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ‪ -‬ﳑﺎ ﻳﺘﺮﺗﺐ ﻋﻠﻴﻪ ﺿﺮﻭﺭﺓ ﺍﻟﺘﺴﻠﻴﻢ ﺑﺎﻟﻨﺘﻴﺠﺔ ﺍﻟـﱵ‬
‫ﺳﺒﻘﺖ ﺍﻹﺷﺎﺭﺓ ﺇﻟﻴﻬﺎ ﻓﻴﻤﺎ ﻣﻀﻰ ﺃﻻ ﻭﻫﻰ ﺣﺘﻤﻴﺔ ﺃﻥ ﻳﻜﻮﻥ "ﻣﺼﺪﺭ ﺗﻠﻚ ﺍﻟﻘﻴﻢ ﻧﻔﺴﻬﺎ ﳏﺎﻳﺪﹰﺍ"‪ -‬ﻭﻫﻮ ﻣـﺎ‬
‫ﻳﺸﲑ ﺑﻜﻞ ﺟﻼﺀ ﺇﱃ ﺍﻟﻮﺣﻲ ﺍﻟﺼﺤﻴﺢ ﻛﻤﺼﺪﺭ ﻟﻠﻘﻴﻢ ﺍﻟﱵ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻮﺟﻪ ﺍﻟﺴﻠﻮﻙ ﺍﻟﻔﺮﺩﻱ ﻭﺍﳉﻤﺎﻋﻲ ﻣـﻦ‬
‫ﺟﻬﺔ ﻛﻤﺎ ﺗﻮﺟﻪ ﳏﺎﻭﻻﺕ ﺍﻟﺘﻨﻈﲑ "ﺍﻟﻌﻠﻤﻲ" ﻟﻪ ﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ‪.‬‬

‫‪@ ò·bë@—î‚Üm@Z@4brÛbq‬‬

‫ﻟﻘﺪ ﺣﺎﻭﻟﻨﺎ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﺃﻥ ﻧﻔﻲ‪ -‬ﻗﺪﺭ ﺍﻻﺳﺘﻄﺎﻋﺔ‪ -‬ﺑﺄﺣﺪ ﺍﳌﺘﻄﻠﺒﺎﺕ ﺍﻟﺮﺋﻴﺴﻴﺔ ﻟﻌﻤﻠﻴﺔ "ﺃﺳـﻠﻤﺔ‬
‫ﺍﳌﻌﺮﻓﺔ" ﻛﻤﺎ ﻭﺻﻔﻬﺎ ﺩ‪ .‬ﺇﲰﺎﻋﻴﻞ ﺍﻟﻔﺎﺭﻭﻗﻲ ﺑﻨﻈﺮﺗﻪ ﺍﻟﺜﺎﻗﺒﺔ ﰲ ﻣﻘﺎﻟﻪ ﺍﻟﺸﻬﲑ ‪‬ﺬﺍ ﺍﻟﻌﻨـﻮﺍﻥ )‪-١٧ :١٩٨٢‬‬
‫‪ (١٨‬ﺣﻴﺚ ﻳﻘﻮﻝ ﻳﺮﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ‪" :‬ﳚﺐ ﺃﻥ ﻳﺘﻢ ﲢﻠﻴﻞ ﻧﻘﺪﻱ ﻣﻦ ﻭﺟﻬﺔ ﻧﻈﺮ ﺍﻹﺳﻼﻡ ﻟﻮﺍﻗـﻊ ﺍﻟﻔـﺮﻉ‬
‫ﺍﻟﺪﺭﺍﺳﻲ ]ﺃﻱ ﺍﻟﺘﺨﺼﺺ ﺍﻟﻌﻠﻤﻲ[ ﰲ ﺃﺭﻗﻰ ﺣﺎﻻﺕ ﺗﻄﻮﺭﻩ ‪ ،‬ﻛﻤﺎ ﳚﺐ ﺍﻟﺘﻌﺮﻑ ﻋﻠﻰ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺘﻔﺼـﻴﻠﻴﺔ‬
‫ﺍﻟﱵ ﺃﺩﺕ ‪‬ﺬﺍ ﺍﻟﻔﺮﻉ ﰲ ﺗﻄﻮﺭﻩ ﺍﻟﺘﺎﺭﳜﻲ ﺇﱃ ﻣﺎ ﻫﻮ ﻋﻠﻴﻪ ﻭﻛﺸﻒ ﺃﻣﺮﻫﺎ … ﻛﺬﻟﻚ ﳚﺐ ﲢﻠﻴﻞ ﻣﺸـﺎﻛﻞ‬
‫ﺍﻟﻔﺮﻉ ﺍﻟﺪﺭﺍﺳﻲ ﺍﻟﻜﱪﻯ‪ ،‬ﻭﺃﻓﻜﺎﺭﻩ ﺍﻟﺮﺋﻴﺴﻴﺔ ﻛﻲ ﻧﺼﻞ ﺇﱃ ﻣﺴﻠﻤﺎﺗﻪ ﻭﺃﳘﻴﺘﻬﺎ ﻭﻋﻼﻗﺘﻬﺎ ﺑﺎﻟﺘﺼﻮﺭ ﺍﻷﺳﺎﺳـﻲ‬
‫ﻟﻠﻔﺮﻉ ‪) ..‬ﻟﻨﺘﺴﺎﺀﻝ( ﻋﻠﻰ ﺣﻘﻖ ﻫﺬﺍ ﺍﻟﻔﺮﻉ ﻣﺎ ﺗﺼﻮﺭﻩ ﻣﻨﺸﺌﻮﻩ؟ ﻭﻫﻞ ﺃﺩﺭﻙ ﺣﻘﻴﻘﺔ ﺩﻭﺭﻩ ﰲ ﺍﳋﻄﺔ ﺍﻟﻌﺎﻣـﺔ‬
‫ﻟﻠﺒﺤﺚ ﻋﻦ ﺍﻟﻌﻠﻢ‪ ،‬ﺃﻱ ﺗﻄﻠﱡﻊ ﺍﻹﻧﺴﺎﻥ ﻟﻠﻤﻌﺮﻓﺔ؟ ﻭﻫﻞ ﺣﻘﻖ ﻣﺎ ﺗﺮﺟﻮﻩ ﺍﻟﺒﺸﺮﻳﺔ ﻣﻨﻪ ﻛﺠﺰﺀ ﻣـﻦ ﺿـﺎﻟﺘﻬﺎ‬
‫ﺍﳌﻨﺸﻮﺩﺓ؟ …"‪.‬‬

‫ﻟﻜﻢ ﻛﺎﻥ ﺍﻷﻣﺮ ﻳﻜﻮﻥ ﻣﻴﺴﻮﺭﺍ ﻋﻠﻰ ﺍﻟﺒﺎﺣﺚ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﻟﻮ ﺟﺎﺀﺕ ﺍﻹﺟﺎﺑﺎﺕ ﻋﻠـﻰ ﻛـﻞ‬
‫ﺗﻠﻚ ﺍﻷﺳﺌﻠﺔ ﺍﻷﺧﲑﺓ ﺑﺎﻹﳚﺎﺏ‪ ،‬ﺇﺫﻥ ﻟﻜﹸﻔﻴﻨﺎ ﻣﺆﻭﻧﺔ ﺍﻻﺟﺘﻬﺎﺩ ﻹﳚﺎﺩ ﺣﻠﻮﻝ ﻣﺒﺘﻜﺮﺓ‪ ،‬ﻭﻷﻧﻔﻘﻨﺎ ﺍﻟﻄﺎﻗﺔ ﺑـﺪﻻ‬
‫ﻣﻦ ﺫﻟﻚ ﰲ ﺇﺿﺎﻓﺔ ﻟﺒﻨﺔ ﺗﻘﻠﻴﺪﻳﺔ ﺃﺧﺮﻯ ﺇﱃ ﺑﻨﺎﺀ ﺍﻟﻌﻠﻢ ﺍﻟﻘﺎﺋﻢ ﺍﳌﻔﺘﺮﺽ ﺻﺤﺔ ﺃﺳﺎﺳﻪ ﻭﻗﻮﺍﻋﺪﻩ‪ ،‬ﻭﻟﻜﻦ ﻣﺎ ﻛﻞ‬
‫ﻣﺎ ﻳﺘﻤﲎ ﺍﳌﺮﺀ ﻳﺪﺭﻛﻪ‪ ،‬ﻓﻼ ﻣﻨﺎﺹ ﻣﻦ ﺍﻹﺟﺎﺑﺔ ﻋﻦ ﺗﻠﻚ ﺍﻷﺳﺌﻠﺔ ﺍﻟﺴﺎﺑﻘﺔ ﲨﻴﻌﺎ ﺑﺎﻟﻨﻔﻲ‪ ،‬ﻓﻠﻘﺪ ﺗﺒﲔ ﻟﻨﺎ ﻣـﻦ‬
‫ﲤﺤﻴﺺ ﺍﻟﺘﺼﻮﺭﺍﺕ ﺍﻷﺳﺎﺳﻴﺔ ﻟﻠﻌﻠﻢ ﻭﺍﳌﻨﻬﺞ ﺍﻟﻌﻠﻤﻲ ﰲ ﺩﺭﺍﺳﺔ ﺍﻹﻧﺴـﺎﻥ ﻭﺍ‪‬ﺘﻤـﻊ ﻭﻣـﻦ ﺍﺳـﺘﺨﻼﺹ‬
‫ﻣﺴﻠﻤﺎ‪‬ﻤﺎ ﻭﺗﻮﺟﻬﺎ‪‬ﻤﺎ ﺍﻷﺳﺎﺳﻴﺔ ﺃ‪‬ﺎ ﱂ ﲢﻘﻖ ﺍﻷﻣﻞ ﺍﳌﻨﺸﻮﺩ ﻭﱂ ﺗﻮﺻﻠﻨﺎ ﺇﱃ ﻣﺎ ﺗﺮﺟﻮﻩ ﺍﻟﺒﺸﺮﻳﺔ ﻣﻦ ﻭﺭﺍﺋﻬﺎ‪.‬‬
‫ﻭﻟﻘﺪ ﺣﺎﻭﻟﻨﺎ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﺍﻟﺘﻌﺮﻑ ﻋﻠﻰ ﻭﺍﻗﻊ ﺍﳌﻨﻬﺞ ﺍﻟﻌﻠﻤﻲ ﻟﻠﺒﺤـﺚ ﰲ ﺍﻟﻈـﻮﺍﻫﺮ ﺍﻟﻨﻔﺴـﻴﺔ‬
‫ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﰲ ﺻﻮﺭﺗﻪ ﺍﻟﺮﺍﻫﻨﺔ‪ ،‬ﻭﺍﻟﺘﻌﺮﻑ ﺃﻳﻀﺎ ﻋﻠﻰ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺘﻔﺼﻴﻠﻴﺔ ﺍﻟﱵ ﺃﺛـﺮﺕ ﻋﻠﻴـﻪ ﰲ ﺗﻄـﻮﺭﻩ‬
‫ﺍﻟﺘﺎﺭﳜﻲ‪ … ،‬ﻭﻗﺪ ﺗﺒﲔ ﻟﻨﺎ ﺑﻮﺿﻮﺡ ﺃﻧﻪ‪ -‬ﻋﻠﻰ ﻋﻜﺲ ﺍﻟﺘﺼﻮﺭ ﺍﻟﺸﺎﺋﻊ ﻟﺪﻯ ﺍﻟﻜﺜﲑﻳﻦ‪ -‬ﻓﺈﻥ ﺍﻟﺘﻮﺟﻪ ﺍﻟﻌﻠﻤﻲ‬
‫ﺍﻟﺴﺎﺋﺪ‪ ،‬ﺭﻏﻢ ﺃﻧﻪ ﻛﺎﻥ ﲦﺮﺓ ﺳﻌﻰ ﺟﺎﺩ ﻣﻀﻦ ﻭﻣﺘﻮﺍﺻﻞ ﻟﻠﺒﺤﺚ ﻋﻦ ﺍﳊﻘﻴﻘﺔ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻗﺪ ﺃﹸﺛﺨﻦ ﰲ ﻣﺴـﲑﺗﻪ‬
‫ﺍﻟﺘﺎﺭﳜﻴﺔ ﺍﻟﻄﻮﻳﻠﺔ ﺑﺂﺛﺎﺭ ﺍﻟﺼﺮﺍﻉ ﻣﻊ ﻗﻮﻯ ﺍﺟﺘﻤﺎﻋﻴﺔ ﻭﺛﻘﺎﻓﻴﺔ ﻋﺎﺗﻴﺔ‪ ،‬ﳑﺎ ﺗﺮﻙ ﺑﺜﻮﺭﺍ ﻭﻧﺪﻭﺑﺎ ﻋﻤﻴﻘﺔ ﻋﻠﻰ ﺑﻨﻴﺘـﻪ‬

‫‪-٨٨-‬‬
‫ﻭﻣﺴﻠﻤﺎﺗﻪ ﺍﻷﺳﺎﺳﻴﺔ‪ ،‬ﻇﻬﺮﺕ ﺁﺛﺎﺭﻫﺎ ﺣﻴﻨﺎ ﰲ ﺗﺸﻮﻳﺶ ﻣﻘﺎﺻﺪ ﺍﻟﻌﻠﻢ ﻭﺗﺸﻮﻳﻬﻬﺎ‪ ،‬ﻛﻤﺎ ﻇﻬﺮﺕ ﺃﺣﻴﺎﻧﺎ ﺃﺧﺮﻯ‬
‫ﰲ ﺍﻟﺸﻄﻂ ﻭﺍﻟﺒﻌﺪ ﻋﻦ ﺍﻟﻘﺼﺪ ﺍﻟﺬﻱ ﺃﻳﺘ‪‬ﻠﻰ ﺑﻪ ﰲ ﻣﺪﺍﺧﻠﻪ ﻭﺗﻮﺟﻬﺎﺗﻪ ﺍﻟﻌﺎﻣﺔ‪.‬‬
‫ﻓﺄﻣﺎ ﻣﻦ ﺟﻬﺔ ﺗﺸﻮﻳﺶ ﺍﳌﻘﺎﺻﺪ ﻭﺗﺸﻮﻳﻬﻬﺎ ﻓﺈﻥ ﺍﻟﺘﻮﺟﻪ ﺍﻟﻌﻠﻤﻲ "ﺍﻟﺴﺎﺋﺪ" ﻗﺪ ﺟﺎﺀﻧﺎ ﻋﺎﻗﺪﺍ ﺍﻟﻌـﺰﻡ‬
‫ﻋﻠﻰ ﺍﺳﺘﺒﻌﺎﺩ ﻛﻞ ﻣﺎ ﳝﺖ ﺑﺼﻠﺔ ﺇﱃ ﺍﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﰲ ﳎﺎﻝ ﺍﻟﻌﻠﻢ‪ ،‬ﻗﺎﺻﺮﺍ ﳘﻪ ﻭﳘﺘﻪ ﻋﻠﻰ ﺷﺌﻮﻥ ﻫـﺬﻩ‬
‫ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﻣﺴﺘﺒﻌﺪﺍ ﻛﻞ ﺍﻫﺘﻤﺎﻡ ﺑﺼﻠﺔ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ﺑﺎﻟﺪﺍﺭ ﺍﻵﺧـﺮﺓ‪ -‬ﺩﺍﺭ ﺍﻟﻘـﺮﺍﺭ‪ ،‬ﻓﺠـﺎﺀﺕ ﺍﻟﻌﻠـﻮﻡ‬
‫ﺽ ﻋﻤﻦ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺑﺘﺮﺍﺀ ﻣﻨﻘﻄﻌﺔ ﺧﺎﻭﻳﺔ ﻣﻦ ﺍﻟﺪﺍﺧﻞ‪ ،‬ﺗﺴﺘﺒﺪﻝ ﺍﻟﺬﻱ ﻫﻮ ﺃﺩﱏ ﺑﺎﻟﺬﻱ ﻫﻮ ﺧﲑ‪" … ،‬ﻓﺄ ‪‬ﻋ ِﺮ ‪‬‬
‫ﺗﻮﱃ ﻋﻦ ﺫﻛﺮﻧﺎ ﻭﱂ ‪‬ﻳ ِﺮ ‪‬ﺩ ﺇﻻ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﺫﻟﻚ ﻣﺒﻠﻐﻬﻢ ﻣﻦ ﺍﻟﻌﻠﻢ …" )ﺍﻟﻨﺠﻢ ‪.(٣٠ - ٩٩:‬‬
‫ﻭﻗﺪ ﺭﺃﻳﻨﺎ ﻧﺘﻴﺠﺔ ﻫﺬﺍ ﻛﻠﻪ ﻭﻗﺪ ﺍﻧﻌﻜﺴﺖ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﻭﻧﻮﻋﻴﺔ ﺍﻟﻨﻈﺮﻳﺎﺕ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴـﺔ‪،‬‬
‫ﺍﻟﱵ ﺗﻌﺎﱏ ﻣﻦ ﺍﻟﺘﻌﺪﺩ ﻭﺍﻟﺘﻨﺎﻓﺮ ﺍﻟﺬﻱ ﻻ ﻳﺮﺟﻰ ﻟﻪ ﺗﻜﺎﻣﻞ ﰲ ﺍﳌﺪﻯ ﺍﻟﻘﺮﻳﺐ ﺃﻭ ﺍﻟﺒﻌﻴﺪ‪ ،‬ﻛﻤﺎ ﺗﻌﺎﱏ ﻣﻦ ﺿﻌﻒ‬
‫ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻟﺘﻔﺴﲑ ﻭﺍﻟﺘﻨﺒﺆ ﳑﺎ ﻻ ﺗﺒﺪﻭ ﺑﺸﺎﺋﺮ ﺇﺻﻼﺣﻪ ﰲ ﺍﳌﺪﻯ ﺍﻟﻘﺮﻳﺐ ﺃﻭ ﺍﻟﺒﻌﻴﺪ‪ ،‬ﻛﻤﺎ ﺭﺃﻳﻨـﺎ ﻧﺘﻴﺠﺘـﻪ‬
‫ﺗﻨﻌﻜﺲ ﻣﻦ ﺟﺎﻧﺐ ﺁﺧﺮ ﻋﻠﻰ ﻣﻬﻦ ﺍﳌﺴﺎﻋﺪﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﻟﱵ ﺗﺴﺘﻤﺪ ﻗﻮﺍﻋﺪﻫﺎ ﺍﻟﻨﻈﺮﻳﺔ ﺟﺰﺋﻴـﺎ ﻣـﻦ ﺗﻠـﻚ‬
‫ﺍﻟﻨﻈﺮﻳﺎﺕ‪ ،‬ﺣﻴﺚ ﻭﺟﺪﻧﺎ ﺗﻠﻚ ﺍﳌﻬﻦ ﺣﺎﺋﺮﺓ ﰲ ﺍﻻﺧﺘﻴﺎﺭ ﻣﻦ ﺑﲔ ﺗﻠﻚ ﺍﻷﻃﺮ ﺍﻟﻨﻈﺮﻳﺔ ﺍﳌﺘﻀﺎﺭﺑﺔ ﺩﻭﻥ ﺩﻟﻴـﻞ‬
‫ﻫﺎﺩ‪ ،‬ﻭﻗﺪ ﻧﺒﺬﺕ ﺗﻠﻚ ﺍﳌﻬﻦ ﺃﻱ ﺗﻮﺟ‪‬ﻪ ﻗﻴﻤﻲ ﻭﺍﺿﺢ ﺟﺮﻳﺎ ﻭﺭﺍﺀ ﻣﺎ ‪‬ﺯﻳ‪‬ﻦ ﳍﺎ ﻣﻦ ﺣﻴﺎﺩ ﻗﻴﻤﻲ ﻣﺰﻋﻮﻡ ﻣﺸـﺘﻖ‬
‫ﻣﻦ ﺗﻮﺟﻬﺎﺕ ﺗﻠﻚ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﳑﺎ ﺃﺿﻌﻒ ﻣﻦ ﻓﺎﻋﻠﻴﺔ ﳑﺎﺭﺳﺎ‪‬ﺎ‪ ،‬ﻭﺷﻜﻚ ﺍ‪‬ﺘﻤﻌﺎﺕ ﰲ ﻗﻴﻤﺘﻬﺎ ﻭﲦﺮ‪‬ﺎ ﻭﻣﻨﻔﻌﺘﻬﺎ‬
‫ﻟﻠﻨﺎﺱ ‪" ..‬ﺃﻓﻤﻦ ﺯﻳﻦ ﻟﻪ ﺳﻮﺀ ﻋﻤﻠﻪ ﻓﺮﺁﻩ ﺣﺴﻨﺎ ﻓﺈﻥ ﺍﷲ ﻳﻀﻞ ﻣﻦ ﻳﺸﺎﺀ ﻭﻳﻬﺪﻱ ﻣﻦ ﻳﺸﺎﺀ‪ ،‬ﻓـﻼ ﺗـﺬﻫﺐ‬
‫ﻧﻔﺴﻚ ﻋﻠﻴﻬﻢ ﺣﺴﺮﺍﺕ‪ ،‬ﺇﻥ ﺍﷲ ﻋﻠﻴﻢ ﲟﺎ ﻳﺼﻨﻌﻮﻥ" )ﻓﺎﻃﺮ ‪.(٨ :‬‬
‫ﻭﻗﺪ ﺭﺃﻳﻨﺎ ﻋﻠﻰ ﺟﺎﻧﺐ ﺍﻟﻄﺮﻳﻖ ﺟﻬﻮﺩﺍ ﺗﺒﺬﻝ ﻣﻦ ﺟﺎﻧﺐ ﺍﻟﻜﺜﲑﻳﻦ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺍﳌﻨﺘﻤﲔ ﺇﱃ ﺍﳊﻀﺎﺭﺓ‬
‫ﺍﻟﻐﺮﺑﻴﺔ ﺫﺍ‪‬ﺎ ﲢﺎﻭﻝ ﻣﺰﺍﲪﺔ ﺫﻟﻚ ﺍﻟﺘﻮﺟﻪ ﺍﻟﺘﻘﻠﻴﺪﻱ ﺍﻟﻘﺪﱘ ﻟﻠﻌﻠﻢ‪ ،‬ﺃﻭ ﺇﺯﺍﺣﺘﻪ ﺇﻥ ﺍﺳﺘﻄﺎﻋﺖ‪ ،‬ﻭﺫﻟﻚ ﰲ ﺇﻃـﺎﺭ‬
‫ﻣﺎ ﺃﺻﺒﺢ ﻳﻌﺮﻑ ﺑﺎﻟﺘﻮﺟﻪ "ﺍﳉﺪﻳﺪ" ﻟﻠﻌﻠﻢ‪ ،‬ﻭﺍﻟﺬﻱ ﳛﺎﻭﻝ ﺇﺻﻼﺡ ﺍﳌﻮﻗﻒ ﻋﻦ ﻃﺮﻳﻖ ﺇﳚﺎﺩ ﺍﻟﺘﻜﺎﻣـﻞ ﺑـﲔ‬
‫ﺍﻻﲡﺎﻫﺎﺕ ﺍﻹﻣﺒﲑﻳﻘﻴﺔ ﺍﻟﺘﻘﻠﻴﺪﻳﺔ ﻭﺍﻻﲡﺎﻫﺎﺕ ﺍﳌﻌﻴﺎﺭﻳﺔ‪ ،‬ﻭﻋﻦ ﻃﺮﻳﻖ ﺗﻮﺟﻴﻪ ﺍﻻﻫﺘﻤـﺎﻡ ﻟﻠﻌﻮﺍﻣـﻞ ﺍﻟﺮﻭﺣﻴـﺔ‬
‫ﻭﺍﻟﺪﻳﻨﻴﺔ ﰲ ﺗﺄﺛﲑﻫﺎ ﻋﻠﻰ ﺍﻟﺴﻠﻮﻙ ﺍﻹﻧﺴﺎﱐ‪ ،‬ﻏﲑ ﺃﻧﻨﺎ ﻗﺪ ﻭﺟﺪﻧﺎ ﺃﻳﻀﺎ ﺃﻥ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﺃﺻﺤﺎﺏ ﻫﺬﺍ ﺍﳌﻮﻗـﻒ‬
‫ﺍﳉﺪﻳﺪ ﻻ ﻳﺰﺍﻟﻮﻥ ﻣﻜﺒﻠﲔ ﺃﻳﻀﺎ ﺑﺒﻌﺾ ﺍﻟﻘﻴﻮﺩ ﺍﻟﱵ ﺃﺛﻘﻠﺖ ﻏﲑﻫﻢ ﳑﻦ ﻳﻨﺘﻤﻮﻥ ﺇﱃ ﻧﻔﺲ ﺍﳊﻀـﺎﺭﺓ ﺍﳌﺎﺩﻳـﺔ‬
‫ﺍﳌﻌﺎﺩﻳﺔ ﻟﻠﺪﻳﻦ‪ ،‬ﻓﺨﺮﺝ ﻫﺆﻻﺀ ﻋﻠﻴﻨﺎ ﺑﻨﻈﺮﺓ ﻟﻠﻌﻮﺍﻣﻞ ﺍﻟﺮﻭﺣﻴﺔ ﻭﺍﻟﺪﻳﻨﻴﺔ ﺗﺘﻮﻗﻒ ﻋﻨﺪ ﻋﻤﻮﻣﻴﺎﺕ … ﻛﺈﺿـﻔﺎﺀ‬
‫ﺍﳌﻌﲎ ﻋﻠﻰ ﺍﳊﻴﺎﺓ‪ ،‬ﺃﻭ ﺍﻟﻮﻋﻲ ﺑﺎﳊﻘﻴﻘﺔ ﺍﳌﻄﻠﻘﺔ ﻣﺜﻼ ﻭﻫﻜﺬﺍ …‬

‫ﻭﺍﻵﻥ‪ :‬ﻓﻤﺎﺫﺍ ﺑﻌﺪ ﺍﳊﻖ ﺇﻻ ﺍﻟﻀﻼﻝ؟ ﺇﻥ ﺍﻟﺼﻮﺭﺓ ﺍﻟﱵ ﺗﻨﺒﺜﻖ ﻣﻦ ﻫﺬﺍ ﺍﻟﻌﺮﺽ ﹶﻟﺘ‪‬ﺸﲑ ﺩﻭﻥ ﺧﻔﺎﺀ ﺇﱃ‬
‫ﺃﻥ ﺇﲤﺎﻡ ﻣﻬﻤﺔ ﺍﻹﺻﻼﺡ ﺍﻟﻌﻠﻤﻲ ﻭﺍﳌﻨﻬﺠﻲ ﺍﳌﻌﺎﺻﺮ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻘﻮﻡ ‪‬ﺎ ﺇﻻ ﺍﻟﻌﻠﻤﺎﺀ ﺍﳌﺴـﻠﻤﻮﻥ‪ /‬ﻟﺴـﺒﺐ‬
‫ﺑﺴﻴﻂ ﻻ ﳜﻔﻲ ﻭﻻ ﻳﺮﺟﻊ ﺇﱃ ﺫﻭﺍ‪‬ﻢ ﺍﻟﻀﻌﻴﻔﺔ‪ -‬ﺃﻻ ﻭﻫﻮ ﺍﻣﺘﻼﻙ ﺍﻹﺳﻼﻡ ﻟﻠﺼﻮﺭﺓ ﺍﻟﻨﻬﺎﺋﻴﺔ ﺃﻭﺣﻰ ﺑﲔ ﺩﻓﱵ‬
‫ﻛﺘﺎﺏ ﻛﺮﱘ ﱂ ﻳﻠﺤﻘﻪ ﺍﻟﺘﺤﺮﻳﻒ ﺃﻭ ﺍﻟﺘﺒﺪﻳﻞ‪ ،‬ﺇﺿﺎﻓﺔ ﺇﱃ ‪‬ﺳﻨ‪‬ﺔ ﻣﻔﺼ‪‬ﻠﺔ ﳌﺎ ﺃﺟ‪‬ﻤﻞ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﻣﺘﻤﻤﺔ ﻟﻠـﺒﻼﻍ‪،‬‬

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‫ﰲ ﺣﲔ ﺃﻥ ﺃﻓﻀﻞ ﺍﻟﻌﻘﻮﻝ ﺍﻟﻌﻠﻤﻴﺔ ﺍﳌﻘﻴﺪﺓ ﲝﻀﺎﺭﺍ‪‬ﺎ ﻭﻗﺪ ﺣﺮﻣﺖ ﻣﺜﻞ ﻫﺬﻩ ﺍﳌﺼـﺎﺩﺭ ﺍﻟﻌﻠﻴـﺎ ﺍﻟﻨﺎﺻـﻌﺔ ﱂ‬
‫ﺗﺴﺘﻄﻴﻊ ﺍﻻﻧﻌﺘﺎﻕ ﻣﻦ ﻗﻴﻮﺩ ﺍﻟﺪﻳﺎﻧﺎﺕ ﺍﶈﺮ‪‬ﻓﺔ ﺍﻟﱵ ﺃﻟﻔﻮﻫﺎ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﺈ‪‬ﺎ ﻓﻘﺪﺕ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﲡﺎﻭﺯ ﺍﻷﺯﻣﺔ‪.‬‬
‫ﻭﻟﻜﻦ ﻣﺎ ﻫﻲ ﺍﳌﻬﻤﺔ ﺍﻟﱵ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻘﻮﻡ ‪‬ﺎ ﺍﻟﻌﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﻮﻥ ﻟﺘﺼﺤﻴﺢ ﻫﺬﺍ ﺍﻟﻮﺿﻊ ؟ ‪ ..‬ﺗﺘﻤﺜـﻞ‬
‫ﻫﺬﻩ ﺍﳌﻬﻤﺔ‪ -‬ﰲ ﺿﻮﺀ ﻣﺎ ﺳﺒﻖ‪ -‬ﰲ ﺍﻟﺘﻮﺻﻞ ﺇﱃ ﺻﻴﻐﺔ ﻣﻨﻬﺠﻴﺔ ﻣﻼﺋﻤﺔ ﳝﻜﻦ ‪‬ﺎ ﺍﳉﻤـﻊ ﺑـﲔ ﻣﻌﻄﻴـﺎﺕ‬
‫ﺍﻟﻮﺣﻲ ﻣﻦ ﺟﻬﺔ ﻭﺑﲔ ﻣﻌﻄﻴﺎﺕ ﺍﳊﺲ ﻭﺍﻟﻌﻘﻞ ‪ ..‬ﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ ﰲ ﻭﺣﺪﺓ ﻭﺗﻜﺎﻣﻞ ﻳﺘﺒﻮﺃ ﻓﻴﻬﺎ ﻛﻞ ﻣﻨﻬﻤﺎ‬
‫ﻣﻜﺎﻧﻪ ﺍﻟﺼﺤﻴﺢ ﺩﻭﻥ ﻣﻐﺎﻻﺓ ﺃﻭ ﺗﻌﺴﻒ‪ -‬ﻫﺬﺍ ﻓﻴﻤﺎ ﻳﺘﺼﻞ ﲟﺼﺎﺩﺭ ﺍﳌﻌﺮﻓﺔ "ﺍﻟﻌﻠﻤﻴـﺔ" ﺑـﺎﳌﻌﲎ ﺍﻹﺳـﻼﻣﻲ‬
‫ﺍﻟﺼﺤﻴﺢ‪.‬‬
‫ﺃﻣﺎ ﻓﻴﻤﺎ ﻳﺘﺼﻞ ﺑﻔﻬﻢ ﺍﻹﻧﺴﺎﻥ ﻓﺈﻥ ﺍﳌﻬﻤﺔ ﺍﳌﻄﻠﻮﺑﺔ ﺗﺘﻤﺜﻞ ﰲ ﺇﻋﻄﺎﺀ ﺍﳉﻮﺍﻧﺐ ﺍﻟﺮﻭﺣﻴﺔ ﻭﺍﻻﻋﺘﻘﺎﺩﻳـﺔ‬
‫ﻣﻜﺎ‪‬ﺎ ﺍﻟﺼﺤﻴﺢ‪ -‬ﺇﱃ ﺟﺎﻧﺐ ﺍﳌﻜﻮﻧﺎﺕ ﺍﳉﺴﻤﻴﺔ ﻭﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻟﻌﻘﻠﻴﺔ ﺍﳌﻌﻬﻮﺩﺓ‪ -‬ﻛﻌﻮﺍﻣﻞ ﻓﺎﻋﻠﺔ ﻭﻣﺆﺛﺮﺓ )ﻫﻞ‬
‫ﻧﻘﻮﻝ ﺣﺎﻛﻤﺔ ؟( ﻋﻠﻰ ﺍﻟﺴﻠﻮﻙ ﺍﻹﻧﺴﺎﱐ‪.‬‬
‫ﻭﺃﺧﲑﺍ ﻓﺈﻥ ﻫﺬﻩ ﺍﳌﻬﻤﺔ ﳝﻜﻦ ﺗﺮﲨﺘﻬﺎ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺩﺭﺍﺳﺔ ﺍ‪‬ﺘﻤﻊ ﻭﺍﻟﻌﻼﻗﺎﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺑﺎﻟﻌﻤﻞ‬
‫ﻋﻠﻰ ﺇﳚﺎﺩ ﺻﻴﻐﺔ ﳝﻜﻦ ‪‬ﺎ ﺍﳉﻤﻊ ﺑﲔ ﺍﳊﻘﺎﺋﻖ ﺍﻹﻣﺒﲑﻳﻘﻴﺔ ﻭﺍﻟﻘﻴﻢ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴـﺔ ﰲ ﺇﻃـﺎﺭ ﻧﻈﺮﻳـﺔ‬
‫ﺍﺟﺘﻤﺎﻋﻴﺔ ﺗﺴﺘﻠﻬﻢ ﻣﻦ ﺍﻟﻮﺣﻲ ﺃﻃﺮﻫﺎ ﺍﻟﺘﻔﺴﲑﻳﺔ ﻭﺗﺮﺟﻊ ﺇﱃ ﺍﻟﻮﺍﻗﻊ ﻻﺧﺘﺒﺎﺭ ﻓﻬﻤﻨﺎ ﺃﻭﺣﻰ‪ ،‬ﺩﻭﻥ ﺃﻱ ﺗﺴـﻠﻴﻢ‬
‫ﺻﺮﻳﺢ ﺃﻭ ﺿﻤﲏ ﺑﺄﻥ "ﺍﻟﻮﺍﻗﻊ ﺍﻟﺬﻱ ﳜﺘﺎﺭﻩ ﺍﻟﻨﺎﺱ ﺑﺈﺭﺍﺩ‪‬ﻢ" ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺣﺎﻛﻤﺎ ﻋﻠﻰ ﻣﺎ ﻳﱰﻝ ﺑﻪ ﺍﻟﻮﺣﻲ‬
‫ﻣﻦ ﺗﻮﺟﻴﻪ ﻗﻴﻤﻲ ﻳﺘﻮﺟﺐ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻃﺎﻋﺘﻪ ﻭﺍﻟﱰﻭﻝ ﻋﻨﺪﻩ‪.‬‬
‫ﻓﺎﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻗﺪ ﺧﻠﻖ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳌﺘﺤﻮ‪‬ﻝ ﺍﻟﺰﺍﺋﻞ ﻭﻓﻘﺎ ﻟﻘﻮﺍﻧﲔ ﻭﺳﻨﻦ ﻛﻮﻧﻴﺔ ﻣﻀﻄﺮﺩﺓ‪ ،‬ﻭﻗﺪ‬
‫ﺍﻗﺘﻀﺖ ﺣﻜﻤﺘﻪ ﻭﺭﲪﺘﻪ ﺳﺒﺤﺎﻧﻪ ﲤﻜﲔ ﺍﻟﻨﺎﺱ ﻣﻦ ﺍﻟﺘﻮﺻﻞ ﲝﻮﺍﺳﻬﻢ ﻭﻋﻘﻮﳍﻢ ﺇﱃ ﺗﻠﻚ ﺍﻟﺴﻨﻦ ﻓﻴﻤﺎ ﻳﺘﺼـﻞ‬
‫"ﺑﺎﻟﻌﺎﱂ ﺍﳌﺎﺩﻱ" ﺍﻟﺬﻱ ﺗﺘﻔﺎﻋﻞ ﻓﻴﻪ ﺍﻷﺳﺒﺎﺏ ﻭﺍﻟﻨﺘﺎﺋﺞ "ﻭﺗﻨﺘﻬﻲ ﺍﻟﺘﻔﺎﻋﻼﺕ ﻭﻧﺘﺎﺋﺠﻬﺎ ﰲ ﺣﺪﻭﺩ ﻫﺬﻩ ﺍﳊﻴـﺎﺓ‬
‫ﺍﻟﺪﻧﻴﺎ"… ﺃﻣﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻌﺎﱂ ﺍﻟﺒﺸﺮ ﺍﳌﺘﻀﻤﻦ ﰲ ﺗﻜﻮﻳﻨﻪ ﺇﺿﺎﻓﺔ ﻟﻠﺠﻮﺍﻧﺐ ﺍﳌﺎﺩﻳﺔ "ﺟﻮﺍﻧـﺐ ﺭﻭﺣﻴـﺔ" ﻏـﲑ‬
‫ﺧﺎﺿﻌﺔ ﳊﻜﻢ ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ ﺑﺎﳌﻌﲎ ﺍﻟﺬﻱ ﻧﻌﺮﻓﻪ ﻋﻠﻴﻬﻤﺎ‪ ،‬ﻓﺈﻧﻪ ﺑﺎﻟﻀﺮﻭﺭﺓ ﻳﺘﻀﻤﻦ ﻣﺒﺪﺃ ﻣﺘﻌﺎﻟﻴﺎ ﻻ ﻳﻨﺘـﻬﻲ‬
‫ﺑﻨﻬﺎﻳﺔ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﻻ ﳝﻜﻦ ﺍﻟﺘﻌﺮﻑ ﻋﻠﻰ ﺍﻟﻘﻮﺍﻧﲔ ﺍﻟﱵ ﲢﻜﻤﻪ ﺇﻻ ﻣﻦ ﻣﺼﺪﺭ ﻋﻠﻮﻱ‪ -‬ﻫﻮ ﺍﷲ ﺧﺎﻟﻒ ﻫﺬﺍ‬
‫ﺍﻟﻜﻮﻥ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ‪ ،‬ﻭﺃﻱ ﳏﺎﻭﻟﺔ ﻟﻼﻋﺘﻤﺎﺩ ﻋﻠﻰ ﻣﺎ ﻳﺘﻮﺻﻞ ﺇﻟﻴﻪ ﺍﻟﻨﺎﺱ ﺑﺄﻧﻔﺴﻬﻢ ﻣﻦ ﻗﻴﻢ ﻭﺗﻔﻀﻴﻼﺕ‬
‫ﺑﺸﺮﻳﺔ ﻟﺘﻜﻮﻥ ﻫﻲ ﺍﳌﺒﺪﺃ ﺍﻟﺒﺪﻳﻞ ﳏﻜﻮﻡ ﻋﻠﻴﻬﺎ ﺃﻥ ﺗﻈﻞ ﺗﺪﻭﺭ ﰲ ﻓﺮﺍﻍ ﺇﱃ ﺃﺑﺪ ﺍﻵﺑﺪﻳﻦ‪".‬ﻭﺇﺫﺍ ﺫﻛﺮ ﺍﷲ ﻭﺣﺪﻩ‬
‫ﺍﴰﺄﺯﺕ ﻗﻠﻮﺏ ﺍﻟﺬﻳﻦ ﻻ ﻳﺆﻣﻨﻮﻥ ﺑﺎﻵﺧﺮﺓ ﻭﺇﺫﺍ ﺫﻛﺮ ﺍﻟﺬﻳﻦ ﻣﻦ ﺩﻭﻧﻪ ﺇﺫﺍ ﻫﻢ ﻳﺴﺘﺒﺸﺮﻭﻥ"‪) .‬ﺍﻟﺰﻣﺮ‪.(٤٥ :‬‬
‫ﺗﻠﻚ ﺑﺼﻔﺔ ﻋﺎﻣﺔ ﺍﳋﻄﻮﻁ ﺍﻟﱵ ﻧﻈﻦ ﺃﻥ "ﺛﻮﺭﺓ ﺍﻟﺘﻨﻈﲑ ﰲ ﺍﻟﻌﻠـﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴـﺔ" ﻣـﻦ ﺍﳌﻨﻈـﻮﺭ‬
‫ﺍﻹﺳﻼﻣﻲ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻨﻄﻠﻖ ﻣﻨﻬﺎ ﺇﺫﺍ ﺃﺭﺩﻧﺎ ﺃﻥ ﻧﻮﺍﺟﻪ ﺑﺸﻜﻞ ﺟﺬﺭﻱ ﺍﻷﺯﻣﺔ ﺍﳊﺎﻟﻴﺔ ﺍﻟـﱵ ﺗﻌﺎﻧﻴﻬـﺎ ﺍﻟﻌﻠـﻮﻡ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻏﲑ ﺍﳌﻮﺟﻬﺔ ﺑﺘﻮﺟﻴﻪ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻟﻜﻦ ﺗﻔﺼﻴﻞ ﺍﳊﺪﻳﺚ ﰲ ﻫﺬﻩ ﺍﻟﻘﻀﺎﻳﺎ ﳜـﺮﺝ ﻋـﻦ ﻧﻄـﺎﻕ‬
‫ﺍﻫﺘﻤﺎﻣﻨﺎ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ‪ ،‬ﻭﻫﻮ ﻣﻮﺿﻮﻉ ﺍﻟﺒﺎﺏ ﺍﻟﺘﺎﱄ‪.‬‬

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‫ﺭﺃﻳﻨﺎ ﰲ ﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺑﻖ ﺃﻥ ﺍﳌﻨﻬﺞ ﺍﻟﻌﻠﻤﻲ ﺍﻟﺘﻘﻠﻴﺪﻱ ﻳﻘﻮﻡ ﻋﻠﻰ ﻋﺪﺩ ﻣﻦ ﺍﳌﺴﻠﻤﺎﺕ ﺍﻷﺳﺎﺳﻴﺔ ﺍﻟﱵ ﱂ‬
‫ﺗﺘﱰﻝ "ﻛﺎﻣﻠﺔ" ﻣﻦ ﻋﻠﻴﺎﺀ ﲰﺎﻭﺍﺕ ﺍﻟﻌﻠﻢ ﻭﺍﳊﻜﻤﺔ ﻭﺍﻟﻌﻘﻞ‪ ،‬ﻭﻟﻜﻨﻬﺎ ﳎﺮﺩ ﻧﺘﺎﺝ ﻟﺘﻔﺎﻋﻞ ﺗﺎﺭﳜﻲ ﻃﻮﻳﻞ‪ ،‬ﺑﲔ‬
‫ﻗﻮﻯ ﻭﺗﻮﺟﻬﺎﺕ ﻓﻜﺮﻳﺔ ﻭﺛﻘﺎﻓﻴﺔ ﻭﺳﻴﺎﺳﻴﺔ ﻣﻌﻴﻨﺔ‪ ،‬ﻭﰱ ﺇﻃﺎﺭ ﻣﻜﺎﱐ ﻭﺯﻣﺎﱐ ﻣﻌﲔ‪ ،‬ﻭﻗﺪ ﺭﺃﻳﻨﺎ ﻛﻴﻒ ﺃﻥ ﺗﻠﻚ‬
‫ﺍﳌﺴﻠﻤﺎﺕ ﺍﻷﺳﺎﺳﻴﺔ ﻗﺪ ﺍﲣﺬﺕ ﰲ ‪‬ﺎﻳﺔ ﺍﻷﻣﺮ ﻃﺎﺑﻌﺎ ﻣﺎﺩﻳﺎ ﻭﺿﻌﻴﺎ ﺇﻣﺒﲑﻳﻘﻴﺎ … ﻭﻗﺪ ﺗﺒﲔ ﻟﻨﺎ ﻛﻴﻒ ﺃﻥ ﻫﺬﺍ‬
‫ﺍﻟﺘﻮﺟﻪ ﺍﻟﺘﻘﻠﻴﺪﻱ ﻟﻠﻌﻠﻢ ﻗﺪ ﺃﺩﻯ ﺇﱃ ﳒﺎﺣﺎﺕ ﻭﺇﳒﺎﺯﺍﺕ ﺑﺎﻫﺮﺓ ﰲ ﺩﺭﺍﺳﺔ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﻄﺒﻴﻌﻴﺔ‪ ،‬ﻭﻟﻜﻨﻪ ﻗﺪ ﺃﺳﻬﻢ‬
‫ﻣﻦ ﺟﺎﻧﺐ ﺁﺧﺮ ﰲ ﺇﻗﺎﻣﺔ ﻋﻘﺒﺎﺕ ﻛﱪﻯ ﰲ ﻃﺮﻳﻖ ﺩﺭﺍﺳﺔ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ … ،‬ﰒ ﺗﻮﺻﻠﻨﺎ ﰲ ‪‬ﺎﻳﺔ ﺍﳌﻄﺎﻑ‬
‫ﺇﱃ ﺃﻥ ﺧﺮﻭﺝ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻣﻦ ﺩﺍﺋﺮﺓ ﺍﻷﺯﻣﺔ ﺍﻟﱵ ﺗﻮﺍﺟﻬﻬﺎ ﺇﳕﺎ ﻫﻮ ﺭﻫﲔ ﺑﺈﻋﺎﺩﺓ ﺍﻟﻨﻈﺮ ﰲ ﺗﻠﻚ‬
‫ﺍﳌﺴﻠﻤﺎﺕ ﺍﻷﺳﺎﺳﻴﺔ ﺑﺸﻜﻞ ﺟﺎﺩ‪ ،‬ﺭﻏﻢ ﺇﺩﺭﺍﻛﻨﺎ ﻟﺼﻌﻮﺑﺔ ﺍﻷﻣﺮ ﺑﺴﺒﺐ ﻣﺎ ﺍﻛﺘﺴﺒﻪ ﺍﳌﻨﻬﺞ ﺍﻟﻌﻠﻤﻲ ﺍﻟﺘﻘﻠﻴﺪﻱ‬
‫ﻣﻦ ﺍﺣﺘﺮﺍﻡ ﻭﺗﻘﺪﻳﺮ ﻛﺒﲑﻳﻦ ﰲ ﻧﻔﻮﺱ ﺭﺟﺎﻻﺕ ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ ﺍﻟﺬﻳﻦ ﺗﺮﺳﺨﺖ ﻋﻨﺪﻫﻢ ﺗﻠﻚ ﺍﳌﺴﻠﻤﺎﺕ ‪-‬‬
‫ﺗ ‪‬ﻌﻠﹸﻤﺎ ﻭﺗﻌﻠﻴﻤﺎ ﻭﳑﺎﺭﺳﺔ‪ -‬ﻋﻠﻰ ﻣﺪﻯ ﺣﻘﺒﺔ ﻃﻮﻳﻠﺔ ﻣﻦ ﺍﻟﺰﻣﺎﻥ‪.‬‬
‫ﻭﻟﻘﺪ ﺭﺃﻳﻨﺎ ﺃﺻﻮﺍﺗﺎ ﻛﺜﲑﺓ ﰲ ﺍﻟﻐﺮﺏ ﻗﺪ ﺑﺪﺃﺕ‪ -‬ﻭﻣﻦ ﻋﺠﺐ‪ -‬ﻧﺘﻴﺠﺔ ﻟﻠﺘﻘﺪﻡ ﺍﻟﻌﻠﻤﻲ ﺍﳌﻌﺎﺻﺮ‬
‫ﺍﳌﻨﻄﻠﻖ ﻣﻦ ﺍﳌﻨﻈﻮﺭ ﺍﻟﺘﻘﻠﻴﺪﻱ ﺫﺍﺗﻪ ﺗﺮﺗﻔﻊ ﻣﻄﺎﻟﺒﺔ ﲟﺮﺍﺟﻌﺔ ﺗﻠﻚ ﺍﳌﺴﻠﻤﺎﺕ ﺧﺼﻮﺻﺎ ﻓﻴﻤﺎ ﻳﺘﺼﻞ ﺑﺎﻟﺘﻌﺎﻣﻞ ﻣﻊ‬
‫ﺍﻟﻈﻮﺍﻫﺮ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﻭﻟﻜﻨﻨﺎ ﺭﺃﻳﻨﺎ ﺃﻳﻀﺎ ﺃﻥ ﺗﻠﻚ ﺍﻷﺻﻮﺍﺕ ﱂ ﺗﺴﺘﻄﻊ ‪-‬ﺑﺴﺒﺐ ﻧﻔﺲ ﺍﻟﻘﻴﻮﺩ ﻭﺍﶈﺪﺩﺍﺕ‬
‫ﺍﻟﺜﻘﺎﻓﻴﺔ ﺫﺍ‪‬ﺎ‪ -‬ﺃﻥ ﺗﺘﺨﻠﺺ ﻛﻠﻴﺎ ﻣﻦ ﻧﺰﻋﺘﻬﺎ ﺍﳌﺎﺩﻳﺔ ﺃﻭ ﻣﻦ ﺍﻟﺘﺄﺛﺮ ﺑﻈﺮﻭﻓﻬﺎ ﺍ‪‬ﺘﻤﻌﻴﺔ‪ .‬ﻓﻮﺟﺪﻧﺎ ﺃﻧﻪ ﺑﺎﻟﺮﻏﻢ ﻣﻦ‬
‫ﺗﺴﻠﻴﻢ ﺃﻭﻟﺌﻚ ﺍﻟﻌﻠﻤﺎﺀ ﻣﺜﻼ ﺑﺘﺄﺛﲑ ﻣﺎ ﻳﻄﻠﻘﻮﻥ ﻋﻠﻴﻪ "ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺮﻭﺣﻴﺔ" ﻭﺍﻟﺪﻳﻨﻴﺔ ﰲ ﺍﻟﺴﻠﻮﻙ ﺍﻹﻧﺴﺎﱐ‪ ،‬ﺇﻻ ﺃﻥ‬
‫ﻫﺬﺍ ﺍﻻﻋﺘﺮﺍﻑ ﱂ ﻳﺼﻞ ﻟﺪﻳﻬﻢ ﺇﱃ ﻣﺴﺘﻮﻯ ﺍﻟﺘﺴﻠﻴﻢ ﺑﻮﺟﻮﺩ ﺣﻘﻴﻘﻲ ﻭﺍﻗﻌﻲ ﻟﻠﺮﻭﺡ ﺍﻟﱵ ﳍﺎ ﻓﻌﺎﻟﻴﺘﻬﺎ ﰲ‬
‫ﺗﺴﺒﻴﺐ ﺍﻟﺴﻠﻮﻙ )ﺭﻏﻢ ﺃﻥ ﻭﺟﻮﺩﻫﺎ ﻟﻴﺲ ﳏﺪﻭﺩﹰﺍ ﲝﺪﻭﺩ ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ(‪ ،‬ﻛﻤﺎ ﱂ ﻳﺼﻞ ﺇﱃ ﺣﺪ ﺍﻻﻋﺘﺮﺍﻑ‬
‫ﺑﻮﺟﻮﺩ ﺇﻟﻪ ﺧﺎﻟﻖ ﻗﺎﺩﺭ ﻣﺪﺑﺮ ﻓﺎﻋﻞ ﰲ ﻫﺬﺍ ﺍﻟﻮﺟﻮﺩ‪ ،‬ﻛﻤﺎ ﺭﺃﻳﻨﺎ ﺃﻧﻪ ﺣﱴ ﺃﻭﻟﺌﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺬﻳﻦ ﺍﺧﺘﻠﻔﻮﺍ ﻣﻊ‬
‫ﺍﻟﺪﻋﺎﻭﻯ ﺍﻟﺸﺎﺋﻌﺔ ﺑﺘﺤﺮﺭ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻣﻦ ﺍﻟﻘﻴﻢ ﻗﺪ ﺍﻧﺘﻬﻮﺍ ﺇﱃ ﻧﺴﺒﻴﺔ ﻗﻴﻤﻴﺔ ﺗﻜﺎﺩ ﺗﻠﻐﻰ ﻛﻞ ﻣﻌﲎ‬
‫ﻟﻼﻋﺘﺮﺍﻑ ﺑﺪﻭﺭ ﺍﻟﻘﻴﻢ ﰲ ﺗﺸﻜﻴﻞ ﻋﻤﻠﻴﺔ ﺍﻟﺘﻨﻈﻴﻢ ﺍﻻﺟﺘﻤﺎﻋﻲ‪.‬‬
‫ﻭﻟﻘﺪ ﺍﻧﺘﻬﻴﻨﺎ ﺇﱃ ﺃﻥ ﻋﻤﻠﻴﺔ ﺇﻋﺎﺩﺓ ﺍﻟﻨﻈﺮ ﰲ ﺍﳌﺴﻠﻤﺎﺕ ﺍﻟﱵ ﻳﻘﻮﻡ ﻋﻠﻴﻬﺎ ﺍﳌﻨﻬﺞ ﺍﻟﻌﻠﻤﻲ ﺍﻟﺘﻘﻠﻴﺪﻱ‬
‫ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﺴﲑ ﰲ ﺍﲡﺎﻫﺎﺕ ﺗﺪﻋﻢ ﻋﻨﺎﺻﺮ ﺍﻟﻘﻮﺓ ﺍﻷﺳﺎﺳﻴﺔ ﰲ ﻫﺬﺍ ﺍﳌﻨﻬﺞ )ﻭﺍﻟﱵ ﺗﺘﻤﺜﻞ ﺃﺳﺎﺳﺎ ﰲ ﻓﻜﺮﺓ‬
‫ﺍﻟﺘﺤﻘﻖ ﻣﻦ ﺻﺪﻕ ﺍﻟﻘﻀﺎﻳﺎ ﺑﺎﻟﺘﻌﺮﻑ ﻋﻠﻰ ﺩﺭﺟﺔ ﻣﻄﺎﺑﻘﺘﻬﺎ ﻟﻠﻮﺍﻗﻊ ﺍﶈﺴﻮﺱ(‪ … ،‬ﻭﻟﻜﻨﻬﺎ ﺗﻀﻌﻬﺎ ﰲ ﺍﻟﻮﻗﺖ‬

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‫ﻧﻔﺴﻪ ﰲ ﻣﻮﺿﻌﻬﺎ ﺍﻟﺼﺤﻴﺢ ﻭﻓﻖ ﻧﻈﺮﺓ ﺍﻹﺳﻼﻡ ﺍﻟﺸﺎﻣﻠﺔ ﻟﻠﻜﻮﻥ ﻭﺍﻹﻧﺴﺎﻥ ﻭﻟﻮﻇﻴﻔﺔ ﺍﻟﻌﻠﻢ‪ ،‬ﲝﻴﺚ ﻳﺘﺒﻮﺃ‬
‫ﺍﻟﻮﺣﻲ ﻣﻜﺎﻧﻪ ﺍﻟﺼﺤﻴﺢ ﻛﻤﺼﺪﺭ ﻳﻘﻴﲏ ﻟﻠﻤﻌﺮﻓﺔ ﺍﻟﻜﻠﻴﺔ ﺍﳌﺘﱰﻟﺔ ﻣﻦ ﻋﻨﺪ ﺧﺎﻟﻖ ﺫﻟﻚ ﺍﻟﻮﺍﻗﻊ ﺍﶈﺴﻮﺱ‪ ،‬ﻭﺧﺎﻟﻖ‬
‫ﺍﳊﻮﺍﺱ ﺍﻟﱵ ﺗﺪﺭﻙ ﻣﻌﻄﻴﺎﺗﻪ ﺍﳉﺰﺋﻴﺔ‪.‬‬
‫ﻭﺇﺫﻥ ﻓﺈﻥ ﺍﻟﺘﻮﺟﻪ ﺍﻹﺳﻼﻣﻲ ﻻ ﻳﻘﻮﻡ‪ -‬ﻭﻻ ﳝﻜﻦ ﺃﻥ ﻳﻘﻮﻡ‪ -‬ﻋﻠﻰ ﺃﺳﺎﺱ ﺭﻓﺾ ﻣﻌﻄﻴﺎﺕ ﺍﳊﺲ‬
‫ﻭﺍﻟﻌﻘﻞ‪ ،‬ﻷﻥ ﺍﻹﺳﻼﻡ ﻛﺎﻥ ﺃﻭﻝ ﺍﻟﺪﺍﻋﲔ ﻣﻨﺬ ﺍﻟﻌﺼﻮﺭ ﺍﻟﻮﺳﻄﻰ ﺇﱃ ﺍﺳﺘﺨﺪﺍﻣﻬﺎ ﰲ ﻣﻼﺣﻈﺔ ﺍﻟﻈﻮﺍﻫﺮ ﺍﳌﺎﺩﻳﺔ‬
‫ﺍﳊﺴﻴﺔ ﰲ ﻭﻗﺖ ﻛﺎﻥ ﺍﻟﻌﺎﱂ "ﺍﳌﺘﺤﻀﺮ" ﻓﻴﻪ ﺳﺠﻴﻨﺎ ﻟﻠﻘﻴﺎﺱ ﺍﻟﺼﻮﺭﻱ ﺍﻷﺭﺳﻄﻲ‪ ،‬ﻏﲑ ﺃﻥ ﺍﻟﺘﻮﺟﻪ ﺍﻹﺳﻼﻣﻲ‬
‫ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ﻻ ﻳﺘﻮﻗﻒ ﰲ ﺩﺭﺍﺳﺔ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺑﺼﻔﺔ ﺧﺎﺻﺔ ﻋﻨﺪ ﺣﺪ ﻣﻌﻄﻴﺎﺕ ﺍﳊﺲ ﻭﺣﺪﻫﺎ ﻛﻤﺎ‬
‫ﻳﻔﻌﻞ ﺍﳌﻐﺮﻗﻮﻥ ﰲ ﺍﻹﻣﺒﲑﻳﻘﻴﺔ‪ ،‬ﻭﻟﻜﻨﻪ ﻳﻀﻢ ﺇﻟﻴﻬﺎ ﻣﻌﻄﻴﺎﺕ ﺍﻟﻮﺣﻲ ﺍﻟﱵ ﻻ ﳝﻜﻦ ﺑﺪﻭ‪‬ﺎ ﺍﻟﺘﻮﺻﻞ ﺇﱃ ﻓﻬﻢ‬
‫"ﺍﻹﻧﺴﺎﻥ" ﺫﻟﻚ ﺍﻟﻜﺎﺋﻦ ﺍﳌﺘﻤﻴﺰ ﻋﻦ ﻏﲑﻩ ﻣﻦ ﺍﳌﺨﻠﻮﻗﺎﺕ‪ ،‬ﺍﳌﺘﻀﻤﻦ ﰲ ﺩﺍﺧﻠﻪ ﻋﺎﱂ ﺍﻟﻐﻴﺐ ﻣﺘﻜﺎﻣﻼ ﻣﻊ ﻋﺎﱂ‬
‫ﺍﻟﺸﻬﺎﺩﺓ‪ ،‬ﰲ ﺻﻮﺭﺓ ﺭﻭﺡ ﻣﺘﺤﺪﺓ ﻣﻊ ﺍﳉﺴﺪ ﻃﻮﺍﻝ ﻓﺘﺮﺓ ﺍﻟﺒﻘﺎﺀ ﻋﻠﻰ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ﺍﻷﺭﺿﻴﺔ‪.‬‬
‫ﻭﺳﻨﺤﺎﻭﻝ ﰲ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﺑﻴﺎﻥ ﻣﻌﺎﱂ ﺍﻟﻄﺮﻳﻖ ﻹﲤﺎﻡ ﻫﺬﻩ ﺍﳌﻬﻤﺔ‪ ،‬ﻭﺫﻟﻚ ﻣﻦ ﺧﻼﻝ ﺍﺳﺘﻌﺮﺍﺽ‬
‫ﺍﳌﺴﻠﻤﺎﺕ ﺍﻷﺳﺎﺳﻴﺔ ﺍﻟﱵ ﻳﻘﻮﻡ ﻋﻠﻴﻬﺎ ﺍﳌﻨﻬﺞ ﺍﻟﻌﻠﻤﻲ ﻟﻠﺒﺤﺚ ﻣﻦ ﻣﻨﻈﻮﺭ ﺍﻹﺳﻼﻡ‪ ،‬ﻣﻊ ﺍﺳﺘﺠﻼﺀ ﻣﻜﺎﻧﺔ‬
‫ﺻﻼ ﺇﱃ ﺍﳌﻌﺮﻓﺔ "ﺍﻟﻌﻠﻤﻴﺔ"‪ … ،‬ﰒ ﻧﻨﺘﻘﻞ ﰲ ﺍﻟﻔﺼﻞ ﺍﻟﺘﺎﱄ‬ ‫ﺍﻟﻮﺣﻲ ﻭﻣﻜﺎﻧﻪ ﰲ ﻋﻼﻗﺘﻪ ﺑﺎﻟﻌﻘﻞ ﻭﺍﳊﻮﺍﺱ ﺗﻮ ‪‬‬
‫ﻟﺘﺮﲨﺔ ﻣﺘﻀﻤﻨﺎﺕ ﻫﺬﺍ ﻛﻠﻪ ﺇﱃ ﺇﺟﺮﺍﺀﺍﺕ ﳏﺪﺩﺓ ﺗﺘﺼﻞ ﻣﺒﺎﺷﺮﺓ ﺑﺎﻟﻌﻤﻞ ﺍﻟﻴﻮﻣﻲ ﺍﻟﺬﻱ ﻳﻘﻮﻡ ﺑﻪ ﺍﻟﺒﺎﺣﺜﻮﻥ‪ -‬ﺃﻻ‬
‫ﻭﻫﻮ ﺑﻨﺎﺀ ﺍﻟﻨﻈﺮﻳﺔ ﻣﻦ ﺍﳌﻨﻈﻮﺭ ﺍﻹﺳﻼﻣﻲ‪.‬‬

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‫‪@ ïàÜÈÛa@szjÛa@bèîÜÇ@âìÔí@Ûa@òîbþa@pb™aÏüa‬‬
‫¿@‪@ ïßý⁄a@‰ì–nÛa‬‬
‫ﻳﻘﻮﻡ ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ ﰲ ﺇﻃﺎﺭ ﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ ﻋﻠﻰ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻻﻓﺘﺮﺍﺿﺎﺕ ﺃﻭ ﺍﳌﺴﻠﻤﺎﺕ‬
‫ﺍﻷﺳﺎﺳﻴﺔ ﺍﻟﱵ ﺗﻀﻌﻪ‪ -‬ﻣﺜﻠﻪ ﰲ ﺫﻟﻚ ﻣﺜﻞ ﺃﻱ ﻧﺸﺎﻁ ﺇﻧﺴﺎﱐ ﺁﺧﺮ ﻳﻘﻮﻡ ﺑﻪ ﺍﳌﹸﺴﻠﻢ‪ -‬ﻣﻮﺿﻌﻪ ﰲ ﺇﻃﺎﺭ‬
‫ﺍﻟﺘﻮﺟﻬﺎﺕ ﺍﻹﳍﻴﺔ ﰲ ﺍﻟﻨﻈﺮ ﳍﺬﺍ ﺍﻟﻮﺟﻮﺩ ﻭﳌﺎ ﻭﺭﺍﺀﻩ‪ ،‬ﺩﻭﻥ ﲡﺎﻭﺯ ﻟﻠﺤﺪﻭﺩ‪ ،‬ﻭﺩﻭﻥ ﺍﻧﻔﺼﺎﻝ ﺗﻌﺴﻔﻲ ﻋﻦ ﺑﻘﻴﺔ‬
‫ﺟﻮﺍﻧﺐ ﺍﳊﻘﻴﻘﺔ؛ ﻓﻠﻘﺪ ﺭﺃﻳﻨﺎ ﺃﻥ ﺍﻟﺘﺠﺎﻭﺯ ﰲ ﺗﻘﺪﻳﺮ ﻣﻜﺎﻧﺔ ﺍﻟﻌﻠﻢ ﺍﻟﻮﺿﻌﻲ‪ ،‬ﰒ ﺍﻟﻔﺼﻞ ﺑﲔ ﻋﺎﱂ ﺍﳊﺲ ﻭﻋﺎﱂ‬
‫ﺍﻟﻐﻴﺐ ﻛﻤﺎ ﻟﻮ ﱂ ﺗﻜﻦ ﺑﻴﻨﻬﻤﺎ ﺃﻳﺔ ﺻﻠﺔ‪ ،‬ﻗﺪ ﺃﺩﺕ ﺇﱄ ﻋﻮﺍﻗﺐ ﻭﺧﻴﻤﺔ ﱂ ﺗﻌﺪ ﺑﺎﻟﻀﺮﺭ ﻓﻘﻂ ﻋﻠﻰ ﺍﻟﺒﺤﺚ‬
‫ﺍﻟﻌﻠﻤﻲ ﺫﺍﺗﻪ ﺑﻞ ﻭﲡﺎﻭﺯﺗﻪ ﺇﱃ ﺇﳊﺎﻕ ﺍﻟﻀﺮﺭ ﺑﺎ‪‬ﺘﻤﻌﺎﺕ ﺍﻟﱵ ﺗﺴﲑ ﰲ ﻋﻠﻮﻣﻬﺎ ﻭﻣﻬﻨﻬﺎ ﻭﻓﻖ ﺫﻟﻚ ﺍﻟﺘﺼﻮﺭ‬
‫ﺍﻟﻮﺿﻌﻲ‪.‬‬
‫ﺃﻣﺎ ﰲ ﺍ‪‬ﺘﻤﻊ ﺍﳌﺴﻠﻢ‪ -‬ﺣﻴﺚ ﻳﻮﺿﻊ ﻛﻞ ﺃﻣﺮ ﰲ ﻣﻮﺿﻌﻪ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﺩﻭﻥ ﺇﻓﺮﺍﻁ ﺃﻭ ﺗﻔﺮﻳﻂ‪ -‬ﻓﺈﻥ‬
‫ﻛﻞ ﻧﺸﺎﻁ ﺇﻧﺴﺎﱐ ﻳﺘﻮﺍﻓﻖ ﻭﻳﺘﻨﺎﻏﻢ ﻣﻊ ﻏﲑﻩ ﻣﻦ ﺍﻷﻧﺸﻄﺔ ﲟﺎ ﻳﺆﺩﻱ ﺇﱃ ﺻﻼﺣﻪ ﰲ ﺫﺍﺗﻪ ﻛﻤﺎ ﻳﺆﺩﻱ ﺇﱃ‬
‫ﺻﻼﺡ ﺍﻟﻜﻞ ﺍﻟﺬﻱ ﻫﻮ ﺟﺰﺀ ﻣﻨﻪ‪ ،‬ﻭﻣﻦ ﻫﻨﺎ ﻓﺈﻥ ﺍﻟﻌﻠﻢ ﻭﺍﳌﻨﻬﺞ ﺍﻟﻌﻠﻤﻲ ﰲ ﻣﻨﻈﻮﺭ ﺍﻹﺳﻼﻡ ﻳﻘﻮﻣﺎﻥ ﻋﻠﻰ‬
‫ﻣﺴﻠﻤﺎﺕ ﻻ ﺗﺆﺩﻱ ﻓﻘﻂ ﺇﱃ ﻓﺎﻋﻠﻴﺔ ﺍﻟﻌﻠﻮﻡ ﰲ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺍﳊﻘﻴﻘﺔ ﻭﺇﳕﺎ ﺗﺆﺩﻱ ﺃﻳﻀﺎ‪ -‬ﺑﻔﻀﻞ ﺍﷲ‪ -‬ﺇﱃ‬
‫ﺻﻼﺡ ﺃﺣﻮﺍﻝ ﺍ‪‬ﺘﻤﻌﺎﺕ‪ ،‬ﻟﻴﺲ ﻓﻘﻂ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﺑﻞ ﻭﺃﻳﻀﺎ ﰲ ﺍﻵﺧﺮﺓ … ﻣﺘﺠﺎﻭﺯﺓ ﺑﺬﻟﻚ ﻗﺼﻮﺭ ﺍﻟﻨﻈﺮﺓ‬
‫ﺍﻟﺒﺸﺮﻳﺔ ﻟﺪﻭﺭ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﻣﻮﺣﺪﺓ ﻟﻜﻞ ﺟﻮﺍﻧﺐ ﺍﻟﻮﺟﻮﺩ ﰲ ﺗﻨﺎﻏﻢ ﻭﺗﻜﺎﻣﻞ ﻻ ﻧﻈﲑ ﻟﻪ‪" ...‬ﺻﺒﻐﺔ ﺍﷲ ﻭﻣﻦ‬
‫ﺃﺣﺴﻦ ﺻﺒﻐﺔ ﻭﳓﻦ ﻟﻪ ﻋﺎﺑﺪﻭﻥ" )ﺍﻟﺒﻘﺮﺓ‪.(١٣٨ :‬‬
‫ﻭﻓﻴﻤﺎ ﻳﻠﻲ ﻧﺴﻮﻕ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﳌﺴﻠﻤﺎﺕ ﺍﻷﻧﻄﻮﻟﻮﺟﻴﺔ )ﺍﻟﻮﺟﻮﺩﻳﺔ( ﻭﺍﻹﺑﺴﺘﻤﻮﻟﻮﺟﻴﺔ )ﺍﳌﻌﺮﻓﻴﺔ( ﺍﻟﱵ‬
‫ﺗﻌﻄﻲ ﺍﻟﻌﻠﻢ ﰲ ﺍﳌﻨﻈﻮﺭ ﺍﻹﺳﻼﻣﻲ ﺃﺻﺎﻟﺘﻪ‪ ،‬ﰲ ﺇﻃﺎﺭ ﺍﻟﻔﻬﻢ ﺍﻷﴰﻞ ﳊﻴﺎﺓ ﺍﻟﻨﺎﺱ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ … ﻭﰲ ﺻﻠﺘﻬﺎ‬
‫ﻟﱵ ﻻ ﺗﻨﻔﺼﻢ ﲝﻴﺎ‪‬ﻢ ﰲ ﺩﺍﺭ ﺍﳋﻠﻮﺩ‪ ،‬ﻭﻟﻘﺪ ﳜﺘﻠﻒ ﺍﻟﺒﺎﺣﺜﻮﻥ ﰲ ﺻﻴﺎﻏﺔ ﻫﺬﻩ ﺍﳌﺴﻠﻤﺎﺕ ﻓﻴﻘﺪﻣﻮﻥ ﻓﻴﻬﺎ ﺃﻭ‬
‫ﺼﻠﻮﻥ ﻓﻴﻬﺎ ﺃﻭ ﻳ‪‬ﺠﻤﻠﻮﻥ‪ ،‬ﻭﻟﻜﻨﻨﺎ ﻧﻈﻦ ﺃﻥ ﻫﻨﺎﻙ ﺍﺗﻔﺎﻗﺎ ﻋﺎﻣﺎ ﻋﻠﻰ ﻣﻀﻤﻮﻥ ﻫﺬﻩ ﺍﳌﺴﻠﻤﺎﺕ‬
‫ﻳﺆﺧﺮﻭﻥ‪ ،‬ﺃﻭ ﻳﻔ ‪‬‬
‫ﺑﺸﻜﻞ ﺃﻭ ﺁﺧﺮ‪ --‬ﻣﻊ ﻭﺟﻮﺩ ﳎﺎﻝ ﻟﻘﺪﺭ ﳏﺪﻭﺩ ﻣﻦ ﺍﻻﺧﺘﻼﻑ ﻣﺮﺩﻩ ﺍﺧﺘﻼﻓﺎﺕ ﺍﻟﺮﺅﻳﺔ ﺍﻟﺸﺨﺼﻴﺔ ﻭﺍﳋﱪﺓ‬
‫ﺍﻟﻔﺮﺩﻳﺔ‪ ،‬ﳑﺎ ﳛﺘﻤﻞ ﺑﻌﺾ ﺍﻷﺧﺬ ﻭﺍﻟﺮﺩ‪ ،‬ﻭﻟﻘﺪ ﺍﺳﺘﻔﺪﺕ ﻛﺜﲑﹰﺍ ﰲ ﺻﻴﺎﻏﺔ ﻫﺬﻩ ﺍﳌﺴﻠﻤﺎﺕ ﲟﺠﻤﻮﻋﺔ ﺍﳌﺒﺎﺩﺉ‬
‫ﺍﻟﱵ ﺻﺎﻏﻬﺎ ﺇﲰﺎﻋﻴﻞ ﺍﻟﻔﺎﺭﻭﻗﻲ ﻭﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺃﺑﻮ ﺳﻠﻴﻤﺎﻥ )‪ (١١٧-٧٥ :١٩٨٦‬ﺇﺿﺎﻓﺔ ﺇﱃ ﻣﺎ ﻭﺟﺪﺗﻪ ﻋﻨﺪ‬
‫ﻏﲑﳘﺎ ﳑﺎ ﻳﺜﺮﻱ ﺫﻟﻚ ﺍﻹﻃﺎﺭ ﺍﻟﻌﺎﻡ ﻭﻳﺰﻳﺪﻩ ﲢﺪﻳﺪﺍ‪.‬‬

‫‪-٩٥-‬‬
 ‫‪@ Õܨa@ñ†yëë@ÕÛb¨a@òîãa†yë@@Züëc‬‬

‫ﺇﻥ ﻭﺣﺪﺍﻧﻴﺔ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻫﻲ ﳏﻮﺭ ﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ ﻭﺫﺭﻭﺓ ﺳﻨﺎﻣﻪ‪ ،‬ﻭﺍﻹﳝﺎﻥ ﺑﻮﺣﺪﺍﻧﻴﺔ ﺍﷲ ﻫﻮ ﺃﻭﻝ‬
‫ﻭﺃﻫﻢ ﻋﺎﻣﻞ‪ -‬ﻋﻠﻰ ﺍﻹﻃﻼﻕ‪ -‬ﻣﻦ ﺍﻟﻌﻮﺍﻣﻞ ﺍﳌﻮﺟﻬﺔ ﻟﺴﻠﻮﻙ ﺍﻹﻧﺴﺎﻥ ﺍﳌﺴﻠﻢ ﰲ ﻛﻞ ﺟﺎﻧﺐ ﻣﻦ ﺟﻮﺍﻧﺐ‬
‫ﺣﻴﺎﺗﻪ‪ ،‬ﻭﰲ ﻛﻞ ﻋﻤﻞ ﻳﻘﻮﻡ ﺑﻪ ﺩﻭﻥ ﺍﺳﺘﺜﻨﺎﺀ‪ ،‬ﻓﻮﻓﻘﺎ ﳍﺬﺍ ﺍﻟﺘﺼﻮﺭ ﻳﺆﻣﻦ ﺍﳌﺴﻠﻢ ﺃﻥ ﺍﷲ ﺧﺎﻟﻖ ﻫﺬﺍ ﺍﻟﻮﺟﻮﺩ‬
‫ﻭﻣﺪﺑﺮﻩ‪ ،‬ﻭﻳﻌﺮﻑ ﺃﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻣﺘﺼﻒ ﺑﻜﻞ ﺻﻔﺎﺕ ﺍﻟﻜﻤﺎﻝ‪ ،‬ﻭﺃﻧﻪ ﻣﻄﻠﻖ ﺍﻹﺭﺍﺩﺓ ﻭﺍﻟﺘﺼﺮﻑ ﰲ ﻣﻠﻜﻪ ﺩﻭﻥ‬
‫ﺷﺮﻳﻚ‪) ،‬ﺃﻻ ﻟﻪ ﺍﳋﻠﻖ ﻭﺍﻷﻣﺮ( )ﺍﻷﻋﺮﺍﻑ ‪ ،(٥٤:‬ﻭﻫﻮ ﺻﺎﺣﺐ ﺍﳊﻖ ﺍﻷﻭﺣﺪ ﰲ ﲢﺪﻳﺪ ﺍﻟﻐﺎﻳﺔ ﻣﻦ ﻭﺟﻮﺩ‬
‫ﲨﻴﻊ ﺍﻟﻜﺎﺋﻨﺎﺕ ﺍﻟﱵ ﺧﻠﻘﻬﺎ ﺑﻌﻠﻢ ﻭﻗﺪﺭﺓ ﻭﺣﻜﻤﺔ‪ ،‬ﻭﺻﺎﺣﺐ ﺍﳊﻖ ﰲ ﲢﺪﻳﺪ ﺍﻟﻘﻮﺍﻧﲔ ﺍﻟﱵ ﲢﻜﻢ ﺍﻟﻮﺟﻮﺩ‬
‫ﻛﻠﻪ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺳﺒﺤﺎﻧﻪ ﻗﺪ ﺃﻋﻄﻰ ﺍﻟﺒﺸﺮ ﺣﺮﻳﺔ ﺍﻻﺧﺘﻴﺎﺭ‪ ،‬ﻓﺈﻥ ﻃﺎﻋﺔ ﺃﻣﺮﻩ ﻭ‪‬ﻴﻪ ﻭﺍﻟﺮﻏﺒﺔ ﰲ ﲢﻘﻴﻖ ﻣﺮﺿﺎﺗﻪ‬
‫ﺳﺒﺤﺎﻧﻪ ﻫﻲ ﺃﻭﺟﺐ ﺍﻟﻮﺍﺟﺒﺎﺕ ﻋﻠﻴﻬﻢ‪ ،‬ﰒ ﺇﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻻ ﻳﺮ ﻳﺪ ﲟﺎ ﻳﺄﻣﺮ ﺑﻪ ﺍﳋﻠﻖ ﺇﻻ ﺍﳋﲑ ﳍﻢ‪ ،‬ﻭﻫﻮ ﱂ‬
‫ﳜﻠﻖ ﺍﻟﻨﺎﺱ ﻋﺒﺜﺎ‪ ،‬ﻭﺇﳕﺎ ﻫﻮ ﺭﺍﺩ‪‬ﻫﻢ ﺇﱃ ﻣﻌﺎﺩ‪ ،‬ﻭﳎﺎﺯﻳﻬﻢ ﻋﻠﻰ ﺃﻓﻌﺎﳍﻢ‪.‬‬
‫ﻓﺈﺫﺍ ﺗﻴﻘﻦ ﺍﳌﺴﻠﻢ ﺃﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻫﻮ ﺧﺎﻟﻘﻪ ﻭﺭﺍﺯﻗﻪ‪ ،‬ﻭﺃﻧﻪ ﻫﻮ ﺍﻟﺮﺅﻭﻑ ﺍﻟﺮﺣﻴﻢ ﺍﻟﻜﺮﱘ ﺍﻟﻠﻄﻴﻒ‬
‫ﺍﻟﻮﺩﻭﺩ‪ ،‬ﻭﺃﻧﻪ ﻫﻮ ﺍﳌﻠﻚ ﺍﻟﺪﻳﺎﻥ ﺍﻟﺬﻱ ﺇﻟﻴﻪ ﺍﳌﺮﺟﻊ ﻭﺍﳌﺂﻝ‪ ،‬ﻋﺮﻑ ﺃﻧﻪ ﻻ ﺧﲑ ﰲ ﺷﻲﺀ ﺃﺑﺪﺍ ﺇﻻ ﺃﻥ ﳚﻲﺀ ﻭﻓﻖ‬
‫ﺃﻣﺮﻩ‪ ،‬ﻭﺃﻧﻪ ﻣﺼﺪﺭ ﻛﻞ ﺧﲑ‪ ،‬ﻭﺃﺻﺒﺢ ﺍﷲ ﻭﺣﺪﻩ ﻣﻮﺿﻊ ﺗﻘﺪﻳﺴﻪ ﻭﳏﺒﺘﻪ‪ ،‬ﻓﻼ ﻳﻔﻌﻞ ﺇﻻ ﻣﺎ ﻳﺮﺿﻲ ﺍﻟﺮﺏ ﻭﻻ‬
‫ﻳﻘﺼﺪ ﺇﻻ ﻭﺟﻬﻪ ﰲ ﻛﻞ ﻣﺎ ﻳﺄﰐ ﻭﺑﺪﻉ‪ -‬ﰲ ﺳﻌﻴﻪ ﻟﺘﺤﺼﻴﻞ ﺍﻟﺮﺯﻕ ﻛﻤﺎ ﰲ ﺳﻌﻴﻪ ﻟﺘﺤﺼﻴﻞ ﺍﻟﻌﻠﻢ‪.‬‬
‫ﻭﻳﺘﺮﺗﺐ ﻋﻠﻰ ﻭﺣﺪﺍﻧﻴﺔ ﺍﳋﺎﻟﻖ ﺑﺎﻟﻀﺮﻭﺭﺓ ﻭﺣﺪﺓ ﺍﳋﻠﻖ‪) ،‬ﻟﻮ ﻛﺎﻥ ﻓﻴﻬﻤﺎ ﺁﳍﺔ ﺇﻻ ﺍﷲ ﻟﻔﺴﺪﺗﺎ( )ﺍﻷﻧﺒﻴﺎﺀ‪:‬‬
‫‪ ،(٢٢‬ﻓﺎﻟﻜﻮﻥ ﻧﻈﺎﻡ ﻭﺍﺣﺪ ﻣﺘﻜﺎﻣﻞ ﻷﻧﻪ ﻣﻦ ﺻﻨﻊ ﺧﺎﻟﻖ ﻭﺍﺣﺪ ﺳﺮﻯ ﻧﻈﺎﻣﻪ ﻭﺗﻘﺪﻳﺮﻩ ﻭﻋﻠﻤﻪ ﻭﺣﻜﻤﺘﻪ ﰲ‬
‫ﻛﻞ ﺟﺰﺀ ﻣﻨﻪ‪ ،‬ﻭﺍﻟﻨﻈﺎﻡ ﺍﻟﻜﻮﱐ ﻳﺘﻜﻮﻥ ﻣﻦ ﻗﻮﺍﻧﲔ ﺍﻟﻄﺒﻴﻌﺔ ﺍﻟﱵ ﻟﻴﺴﺖ ﺇﻻ ﺳﻨﻦ ﺍﷲ ﺍﻟﺴﺎﺭﻳﺔ ﰲ ﺧﻠﻘﻪ ﺍﳌﺎﺩﻱ‬
‫ﺃﻭ ﺍﻟﻨﻔﺴﻲ ﺃﻭ ﺍﻻﺟﺘﻤﺎﻋﻲ ﺃﻭ ﺍﻷﺧﻼﻗﻲ‪ ،‬ﻭﻛﻞ ﻛﺎﺋﻦ ﻳﻮﺟﺪ ﻭﻛﻞ ﺣﺪﺙ ﻳﻘﻊ ﰲ ﺍﻟﻜﻮﻥ ﻭﻓﻘﺎ ﻟﺘﻠﻚ‬
‫ﺍﻟﻘﻮﺍﻧﲔ ﺇﳕﺎ ﻳﺘﻢ ﻋﻠﻲ ﻣﺎ ﻗﻀﻰ ﺑﻪ ﺃﻣﺮ ﺍﷲ ﻭﻗﺪﺭﺕ ﺣﻜﻤﺘﻪ‪ ،‬ﻭﲟﺎ ﺃﻭﺩﻉ ﰲ ﻛﻞ ﻛﺎﺋﻦ ﻣﻦ ﻃﺒﻊ ﻭﻗﻮﺓ‪ ،‬ﻭﻣﺎ‬
‫ﺧﺺ ﺑﻪ ﻛﻞ ﻧﻔﺲ ﺇﻧﺴﺎﻧﻴﺔ ﻣﻦ ﺇﺭﺍﺩﺓ ﻭﻃﺒﻊ ﻭﻗﻮﺓ ﲤﻜﻨﻬﺎ ﻣﻦ ﺍﻷﺩﺍﺀ ﻭﺍﻟﺴﻌﻲ ﻭﺍﻟﺘﻐﻴﲑ ﻭﻓﻖ ﻣﺎ ﺍﻗﺘﻀﺖ‬
‫ﻛﻠﻴﺎﺕ ﺣﻜﻤﺔ ﺍﷲ ﻭﺇﺭﺍﺩﺗﻪ‪.‬‬
‫ﻓﺎﻷﺳﺒﺎﺏ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﻫﻲ ﺃﺳﺒﺎﺏ ﻭﺳﻨﻦ ﺇﳍﻴﺔ‪ ،‬ﻣﺮﺩ ﻭﺟﻮﺩﻫﺎ ﻭﻋﻼﻗﺎ‪‬ﺎ ﻭﺁﺛﺎﺭﻫﺎ ﺍﻟﻜﻠﻴﺔ ﺇﱃ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‬
‫ﻭﺗﻌﺎﱃ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺇﻻ ﺍﻟﺴﻌﻲ ﰲ ﻣﻨﺎﻛﺒﻬﺎ ﻭﻓﻖ ﻃﺎﻗﺘﻪ‪ ،‬ﻭﻫﻮ ﻣﺴﺌﻮﻝ ﲝﺴﺐ ﺇﺭﺍﺩﺗﻪ ﻭﻗﺪﺭﺗﻪ‪،‬‬
‫ﻭﺟﺰﺍﺅﻩ ﻭﺣﺴﺎﺑﻪ ﻋﻠﻰ ﻣﺎ ﻛﺴﺒﺖ ﻳﺪﺍﻩ ﺑﻌﺪ ﺫﻟﻚ ﺇﱃ ﺍﷲ‪ ،‬ﺃﻣﺎ ﺍﻟﻜﻠﻴﺎﺕ ﺍﻹﳍﻴﺔ ﺧﻠﻒ ﳎﻤﻞ ﻫﺬﻩ ﺍﻟﺴﻨﻦ‬
‫ﻭﺍﻷﺳﺒﺎﺏ ﻓﺬﻟﻚ ﻣﻦ ﺃﻣﺮ ﺍﷲ‪ ،‬ﻭﺗﺘﻌﻠﻖ ﺑﻌﻠﻤﻪ ﺍﳌﻄﻠﻖ ﺍﻟﺬﻱ ﻻ ﳛﻴﻂ ﺑﻪ ﺃﺣﺪ ﺇﻻ ﺑﺈﺫﻧﻪ ﺇﺫ ﻳﻮﺣﻲ ﻣﻦ ﺃﻣﺮﻩ ﻣﺎ‬
‫ﻳﺸﺎﺀ ﳌﻦ ﻳﺸﺎﺀ ﳑﻦ ﺍﺧﺘﺎﺭﻫﻢ ﻣﻦ ﺍﻟﺮﺳﻞ‪ ،‬ﻓﻬﻮ ﺳﺒﺤﺎﻧﻪ ﺧﺎﻟﻖ ﺗﻠﻚ ﺍﻟﺴﻨﻦ‪ ،‬ﻭﻫﻮ ﺫﺍﺗﻪ ﻣﱰﻝ ﺍﻟﻮﺣﻲ ﳍﺪﺍﻳﺔ‬

‫‪-٩٦-‬‬
‫ﺍﻟﺒﺸﺮ ﳌﺎ ﺷﺎﺀ ﻣﻦ ﺗﻠﻚ ﺍﻟﺴﻨﻦ‪ ،‬ﺇﱄ ﺟﺎﻧﺐ ﻭﻇﻴﻔﺔ ﺍﻟﻮﺣﻲ ﰲ ﺇﺭﺷﺎﺩ ﺍﻟﻨﺎﺱ ﳌﺎ ﻳﻨﺒﻐﻲ ﻋﻠﻴﻬﻢ ﻓﻌﻠﻪ ﻟﺘﺤﻘﻴﻖ‬
‫ﻣﺮﺿﺎﺗﻪ‪.‬‬

‫‪@ òϊȽa@ñ†yëë@òÔîÔ§a@ñ†yë@Zbîãbq‬‬

‫ﻭﻳﺘﺮﺗﺐ ﻋﻠﻰ ﻣﺎ ﺳﺒﻖ ﺃﻥ "ﺍﻟﻌﻘﻞ" ﲟﺎ ﺃﻭﺩﻋﻪ ﺍﷲ ﻓﻴﻪ ﻣﻦ ﻗﻮﺓ ﻣﺪﺭﻛﺔ ﻟﻠﻤﻌﺎﱐ ﻭﺍﻷﺳﺒﺎﺏ‪ ،‬ﻭ‬
‫"ﺍﻟﻮﺣﻲ" ﺍﻟﺬﻱ ﺃﺭﺳﻞ ﺍﷲ ﺑﻪ ﺭﺳﻠﻪ‪ ،‬ﻳﺘﻜﺎﻣﻼﻥ ﻭﻳﺘﻜﺎﺗﻔﺎﻥ ﻋﻠﻰ ﻓﻬﻢ ﺍﻟﻐﺎﻳﺎﺕ ﻭﺍﻷﺳﺒﺎﺏ ﻭﻋﻼﻗﺎ‪‬ﻤﺎ ﰲ ﻫﺬﺍ‬
‫ﺍﻟﻮﺟﻮﺩ ﻛﻤﺎ ﻓﻄﺮﻩ ﺍﻟﺒﺎﺭﻱ ﻭﺳﺨﺮﻩ‪ -‬ﻭﻫﺬﺍ ﻳﺼﺪﻕ ﻃﺒﻌﺎ ﺇﺫﺍ ﺍﺳﺘﻘﺎﻡ ﻓﻬﻢ ﻣﻌﲎ ﺍﻟﻌﻘﻞ ﻭﺩﻭﺭﻩ‪ ،‬ﻭﻣﻌﲏ ﺍﻟﻮﺣﻲ‬
‫ﻭﺩﻻﻟﺘﻪ‪ ،‬ﻭﻃﺒﻴﻌﺔ ﺍﻟﺘﻜﺎﻣﻞ ﺑﻴﻨﻬﻤﺎ ﻭﺻﻮﺭﺗﻪ‪.‬‬
‫ﻓﺎﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻌﻘﻞ ﻭﺍﻟﻮﺣﻲ ﻋﻼﻗﺔ ﺫﺍﺕ ﻃﺒﻴﻌﺔ ﺧﺎﺻﺔ ﺟﺪﺍ ‪ ..‬ﻋﻼﻗﺔ ﺗﺘﻄﻠﺐ ﺣﺮﺻﺎ ﻭﺩﻗﺔ ﰲ‬
‫ﺍﻟﺘﻨﺎﻭﻝ ﺇﺫﺍ ﺃﺭﺩﻧﺎ ﲡﻨﺐ ﺍﻟﻮﻗﻮﻉ ﰲ ﺍﻟﺘﺠﺎﻭﺯ‪ ،‬ﺃﻭ ﺍﻻﻧﺴﻴﺎﻕ ﻭﺭﺍﺀ ﻣﺎ ‪‬ﻮﻱ ﺍﻷﻧﻔﺲ ﳑﺎ ﺣﺴ‪‬ﻨﺖ ﺻﻮﺭﺗﻪ‬
‫ﻭﺳﺎﺀﺕ ﻋﺎﻗﺒﺘﻪ‪ ،‬ﻓﻘﺪ ﻳﺒﺎﻟﻎ ﺍﻟﺒﻌﺾ ﰲ ﲤﺠﻴﺪ ﺍﻟﻌﻘﻞ ﺑﻘﻮﻟﻪ ﺇﻥ ﺍﻟﻌﻘﻞ ﺃﺳﺎﺱ ﰲ ﺛﺒﻮﺕ ﺍﻟﻮﺣﻲ ﻭﺍﻟﺘﺴﻠﻴﻢ ﺑﻪ‬
‫ﺃﺻﻼ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺍﳌﻘﺼﻮﺩ ‪‬ﺬﺍ ﺃﻥ ﺍﻟﻌﻘﻞ ﺃﺳﺎﺳﻲ ﰲ ﺍﻟﺘﻜﻠﻴﻒ ﲟﻌﲎ ﺃﻥ ﺍ‪‬ﻨﻮﻥ ﺍﻟﺬﻱ ﻻ ﻋﻘﻞ ﻋﻨﺪﻩ ﻳﺴﻘﻂ‬
‫ﻱ ﺇﳛﺎﺀ ﺑﺄﻥ ﺍﻟﻌﻘﻞ ﺣﺎﻛﻢ ﻋﻠﻰ ﺍﻟﻮﺣﻲ‬
‫ﻋﻨﻪ ﺍﻟﺘﻜﻠﻴﻒ‪ ،‬ﻓﻬﺬﺍ ﺍﻻﺳﺘﺨﺪﺍﻡ ﻟﻠﻔﻆ ﳑﺎ ﻻ ﳝﺎﺭﻱ ﻓﻴﻪ ﺃﺣﺪ‪ ،‬ﻭﻟﻜﻦ ﺃ ‪‬‬
‫ﺍﻟﺼﺤﻴﺢ ﻓﺈﻧﻪ ﺃﻣﺮ ﻻ ﳝﻜﻦ ﻗﺒﻮﻟﻪ ﺃﻭ ﺍﻟﺘﻬﺎﻭﻥ ﻓﻴﻪ‪.‬‬
‫ﻭﻳﺮﻯ ﺃﻫﻞ ﺍﻻﻋﺘﺪﺍﻝ ﰲ ﺍﻷﻣﺮ )ﺍﻟﻌﻠﻮﺍﱐ‪ (٢٨ :١٩٨٨ ،‬ﺃﻥ ﺍﻟﻌﻘﻞ ﻭﺳﻴﻠﺔ ﻹﺩﺭﺍﻙ ﺻﺪﻕ ﺍﻟﻮﺣﻲ‪،‬‬
‫ﻷﻥ ﺍﻟﻮﺣﻲ ﻗﺪ ﻗﺎﻡ ﺍﻟﺪﻟﻴﻞ ﺍﻟﻌﻘﻠﻲ ﻋﻠﻰ ﺻﺤﺘﻪ ﻣﻦ ﺧﻼﻝ ﺍﻹﻋﺠﺎﺯ ﻭﺍﻟﺘﺤﺪﻱ‪ ،‬ﻓﺎﻹﻋﺠﺎﺯ )ﺑﻜﻞ ﺍﳌﻌﺎﱐ‬
‫ﺍﳌﺘﻔﻖ ﻋﻠﻴﻬﺎ( ﺩﻟﻴﻞ ﻋﻠﻰ ﺻﺤﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺻﺤﺔ ﻧﺴﺒﺘﻪ ﺇﱃ ﺍﻟﺒﺎﺭﻱ ﺟﻞ ﺷﺄﻧﻪ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺍﻟﺘﺤﺪﻱ ﻗﺪ‬
‫ﺃﺛﺒﺖ ﻋﺠﺰ ﺍﻟﺒﺸﺮ ﺃﻥ ﻳﺄﺗﻮﺍ ﲟﺜﻠﻪ ﺃﻭ ﺑﻌﺸﺮ ﺳﻮﺭ ﺃﻭ ﺑﺴﻮﺭﺓ ﻣﻦ ﻣﺜﻠﻪ‪ ،‬ﲟﺎ ﻻ ﻳﺪﻉ ﳎﺎﻻ ﻷﻱ ﺷﻚ ﰲ ﻧﺴﺒﺘﻪ‬
‫ﺇﻟﻴﻪ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻭﺇﺫﻥ ﻓﺎﻹﳝﺎﻥ ﺑﺎﷲ ﻭﺍﻟﺮﺳﻮﻝ ﻭﺍﻟﻜﺘﺎﺏ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻨﺎ ﲤﺜﻞ "ﺣﻘﺎﺋﻖ ﻣﻮﺿﻮﻋﻴﺔ … ﻫﻨﺎﻙ ﺃﺩﻟﺔ‬
‫ﻋﻘﻠﻴﺔ ﻋﻠﻰ ﺻﺤﺘﻬﺎ‪ ،‬ﻓﻬﻲ ﻟﻴﺴﺖ ﳎﺮﺩ ﺩﻋﺎﻭﻯ ﺍﻋﺘﻘﺎﺩﻳﺔ ﺑﻞ ﻫﻲ ﺇﳝﺎﻥ ﻳﻘﻮﻡ ﻋﻠﻰ ﻋﻠﻢ" )ﺍﻟﻌﻠﻮﺍﱐ‪.(٣٣ :‬‬
‫ﻭﻟﻜﻦ ﺍﻟﺘﺴﺎﺅﻝ ﺍﻟﺬﻱ ﻗﺪ ﻳﺜﺎﺭ ﻫﻨﺎ ﺇﺿﺎﻓﺔ ﺇﱃ ﺫﻟﻚ ﻫﻮ ‪ :‬ﻫﻞ ﺍﻟﻨﻈﺮ ﰲ ﺍﻷﺩﻟﺔ ﺍﻟﻌﻘﻠﻴﺔ ﺍﳌﺜﺒﺘﺔ ﻟﺼﺤﺔ‬
‫ﺍﻟﻮﺣﻲ ﺃﻣﺮ ﻋﻘﻠﻲ ﲝﺖ؟ ﺃﻡ ﺃﻥ ﺍﻟﻨﻈﺮ ﺍﻟﻌﻘﻠﻲ ﺷﺮﻁ "ﺿﺮﻭﺭﻱ" ﻭﺇﻥ ﱂ ﻳﻜﻦ "ﻛﺎﻓﻴﺎ" ﻭﺣﺪﻩ ﳊﺼﻮﻝ ﺍﻟﻴﻘﲔ؟‬
‫ﺇﻥ ﻣﻦ ﻳﻨﻈﺮ ﰲ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﳝﺔ ﺍﻟﱵ ﺗﺘﻌﺮﺽ ﻟﻘﻀﺎﻳﺎ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻮﺣﻲ ﳚﺪ ﺃ‪‬ﺎ ﺗﺮﺑﻂ ﺑﲔ ﺃﻣﻮﺭ "ﻋﻘﻠﻴﺔ" ﺃﺳﺎﺳﺎ‬
‫ﻛﺎﻟﺘﺪﺑﺮ ﻭﺍﻟﺘﻔﻜﺮ‪ ،‬ﻭﺑﲔ ﺃﻣﻮﺭ "ﻭﺟﺪﺍﻧﻴﺔ" ﻛﺎﳋﻮﻑ ﻭﺍﻟﺘﻘﻮﻯ‪ ،‬ﻭﺃﻣﻮﺭ "ﺭﻭﺣﻴﺔ" ﻛﺮﺟﺎﺀ ﺍﻟﻨﺸﻮﺭ ﺃﻭ ﺣﻀﻮﺭ‬
‫ﺍﻟﻘﻠﺐ ﺍﻟﺬﻱ ﻳﺘﺄﺛﺮ ﺑﻨﻮﻉ "ﺍﻟﺴﻠﻮﻙ" … ‪ ،‬ﺗﺄﻣﻞ ﻣﺜﻼ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﳝﺔ ‪:‬‬
‫‪) - ١‬ﻭﺗﺮﻛﻨﺎ ﻓﻴﻬﺎ ﺁﻳﺔ ﻟﻠﺬﻳﻦ ﳜﺎﻓﻮﻥ ﺍﻟﻌﺬﺍﺏ ﺍﻷﻟﻴﻢ( )ﺍﻟﺬﺍﺭﻳﺎﺕ ‪.(٣٧‬‬
‫‪) - ٢‬ﺃﻓﻠﻢ ﻳﻜﻮﻧﻮﺍ ﻳﺮﻭ‪‬ﺎ ﺑﻞ ﻛﺎﻧﻮﺍ ﻻ ﻳﺮﺟﻮﻥ ﻧﺸﻮﺭﺍ( )ﺍﻟﻔﺮﻗﺎﻥ ‪.(٤٠‬‬

‫‪-٩٧-‬‬
 ‫‪) - ٣‬ﺇ ﹼﻥ ﰲ ﺫﻟﻚ ﻟﺬﻛﺮﻯ ﳌﻦ ﻛﺎﻥ ﻟﻪ ﻗﻠﺐ ﺃﻭ ﺃﻟﻘﻰ ﺍﻟﺴﻤﻊ ﻭﻫﻮ ﺷﻬﻴﺪ( )ﻕ ‪.(٣٧‬‬
‫‪) - ٤‬ﺃﻓﻼ ﻳﺘﺪﺑﺮﻭﻥ ﺍﻟﻘﺮﺁﻥ ﺃﻡ ﻋﻠﻰ ﻗﻠﻮﺏ ﺃﻗﻔﺎﳍﺎ( )ﳏﻤﺪ ‪.(٢٤‬‬
‫‪) - ٥‬ﻛﻼ ﺑﻞ ﺭﺍﻥ ﻋﻠﻰ ﻗﻠﻮ‪‬ﻢ ﻣﺎ ﻛﺎﻧﻮﺍ ﻳﻜﺴﺒﻮﻥ( )ﺍﳌﻄﻔﻔﲔ ‪.(١٤‬‬
‫ﻓﻬﺬﻩ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﳝﺔ ﺗﺮﺑﻂ ﺑﲔ ﺍﻹﺩﺭﺍﻙ ﻭﺍﻟﻮﺟﺪﺍﻥ ﻭﺍﻟﱰﻭﻉ‪ ،‬ﻭﻛﺄﻥ ﻓﻴﻬﺎ ﺇﺷﺎﺭﺓ ﻻ ﲣﻔﻲ ﺇﱃ ﺃﻥ‬
‫ﻗﻀﺎﻳﺎ ﺍﻹﺩﺭﺍﻙ ﰲ ﺍﳌﻨﻈﻮﺭ ﺍﻹﺳﻼﻣﻲ ﺗﺮﺗﺒﻂ ﺑﻄﺮﻳﻘﺔ ﻣﺎ ﺑﻘﻀﺎﻳﺎ ﺍﻟﻮﺟﺪﺍﻥ ﺑﻞ ﻭﺍﻟﺴﻠﻮﻙ ﺃﻳﻀﺎ‪ ،‬ﻭﺑﻠﻐﺔ ﺃﺧﺮﻯ‬
‫ﻓﺈﻥ ﺍﻟﻘﻠﺐ ﺇﺫﺍ ﺻﻔﺎ ﻭﺯﻛﺎ‪ ،‬ﻳﻔﺘﺢ ﺍﻟﻄﺮﻳﻖ ﺃﻣﺎﻡ ﺍﻟﻌﻘﻞ ﺍﳌﺘﺄﻣﻞ ﺍﳌﺘﺪﺑﺮ ﺍﳌﺘﻮﺍﺯﻥ‪ ،‬ﻹﺩﺭﺍﻙ ﺻﺤﺔ ﺍﻟﻮﺣﻲ ﻭﺍﻹﳝﺎﻥ‬
‫ﲝﻘﺎﺋﻘﻪ‪ ،‬ﻭﻛﻼﳘﺎ ﻳﺘﻄﻠﺐ ﺍﺳﺘﻘﺎﻣﺔ ﰲ ﺍﻟﺴﻠﻮﻙ ﻭﺍﻋﺘﺪﺍﻻ ﰲ ﺍﻟﻘﺼﺪ ﺣﱴ ﻳﺒﻠﻎ ﻣﺒﻠﻐﻪ‪.‬‬
‫ﻭﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ ﻓﺈﻧﻨﺎ ﳒﺪ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻭﺇﻥ ﺩﻋﺖ ﰲ ﻣﻮﺍﺿﻊ ﻋﺪﻳﺪﺓ ﺇﱃ ﺇﻋﻤﺎﻝ ﺍﳊﻮﺍﺱ‬
‫ﻛﺎﻟﺴﻤﻊ ﻭﺍﻟﺒﺼﺮ ﻛﻮﺳﺎﺋﻞ ﻟﻺﺩﺭﺍﻙ ﺍﳊﺴﻲ‪ ،‬ﻓﺈ‪‬ﺎ ﺗﺸﲑ ﺃﻳﻀﺎ ﺇﱃ ﺃﻥ ﺍﳊﻮﺍﺱ ﻭﺣﺪﻫﺎ ﻟﻴﺴﺖ ﻛﺎﻓﻴﺔ ﻟﻠﻤﻌﺮﻓﺔ‬
‫ﺍﻟﻜﺎﻣﻠﺔ ﺍﶈﻘﻘﺔ )ﳍﻢ ﻗﻠﻮﺏ ﻻ ﻳﻔﻘﻬﻮﻥ ‪‬ﺎ ﻭﳍﻢ ﺃﻋﲔ ﻻ ﻳﺒﺼﺮﻭﻥ ‪‬ﺎ ﻭﳍﻢ ﺁﺫﺍﻥ ﻻ ﻳﺴﻤﻌﻮﻥ ‪‬ﺎ(‬
‫)ﺍﻷﻋﺮﺍﻑ‪) .(١٧٩ :‬ﻓﺈ‪‬ﺎ ﻻ ﺗﻌﻤﻲ ﺍﻷﺑﺼﺎﺭ ﻭﻟﻜﻦ ﺗﻌﻤﻲ ﺍﻟﻘﻠﻮﺏ ﺍﻟﱵ ﰲ ﺍﻟﺼﺪﻭﺭ( )ﺍﳊﺞ ‪.(٤٦ :‬‬
‫ﻭﻫﺬﺍ ﻛﻠﻪ ﻳﺸﲑ ﺑﻮﺿﻮﺡ ﺇﱃ ﻋﺪﻡ ﺇﻣﻜﺎﻥ ﺍﻟﻔﺼﻞ ﺍﳌﺼﻄﻨﻊ ﰲ ﺍﳌﻨﻈﻮﺭ ﺍﻹﺳﻼﻣﻲ ﺑﲔ ﺍﳉﻮﺍﻧﺐ‬
‫ﺍﻹﺩﺭﺍﻛﻴﺔ "ﺍﳌﻌﺮﻓﻴﺔ" ﻟﻺﻧﺴﺎﻥ ﺍﻟﺒﺎﺣﺚ ﻋﻦ ﺍﳌﻌﺮﻓﺔ ﻭﺑﲔ ﺑﻘﻴﺔ ﺟﻮﺍﻧﺐ ﺃﻭ ﻣﻜﻮﻧﺎﺕ ﻭﺟﻮﺩ ﺍﻹﻧﺴﺎﻥ ﻣﻦ‬
‫ﺍﻟﻨﻮﺍﺣﻲ ﺍﻟﻮﺟﺪﺍﻧﻴﺔ ﻭﺍﻟﺮﻭﺣﻴﺔ ﻭﺍﻟﺴﻠﻮﻛﻴﺔ‪ ،‬ﻭﺃﻥ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﺇﻥ ﺻﺢ ﰲ ﺩﺭﺍﺳﺔ ﺍﻟﻮﺟﻮﺩ ﺍﳌﺎﺩﻱ ﺍﳌﺸﺎﻉ‬
‫ﻟﻠﻤﺆﻣﻦ ﻭﺍﻟﻜﺎﻓﺮ‪ ،‬ﻓﺈﻧﻪ ﻣﺴﺘﺤﻴﻞ ﰲ ﺩﺭﺍﺳﺔ ﺍﻟﻨﻔﺲ ﺍﻹﻧﺴﺎﻧﻴﺔ )ﺍﳌﺘﻀﻤﻨﺔ ﺑﻄﺒﻴﻌﺘﻬﺎ ﳉﻮﺍﻧﺐ ﻏﻴﺒﻴﺔ( ﺃﻭ ﺩﺭﺍﺳﺔ‬
‫ﺍﻟﺘﺮﺗﻴﺒﺎﺕ ﺍ‪‬ﺘﻤﻌﻴﺔ ﺍﳌﺮﺗﺒﻂ ‪‬ﺎ ﺗﻜﺎﻟﻴﻒ ﲤﺘﺪ ﻧﺘﺎﺋﺠﻬﺎ ﻭﺁﺛﺎﺭﻫﺎ ﻣﻦ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﺇﱃ ﺍﻵﺧﺮﺓ‪.‬‬
‫"ﻭﺍﻟﻌﻠﻢ" ﻋﻨﺪ ﺍﳌﺴﻠﻢ ﺇﺫﻥ ﻫﻮ ﲦﺮﺓ ﻟﺘﻮﺟﻴﻪ "ﺍﻟﻮﺣﻲ" ﻟﻠﻌﻘﻞ ﺣﱴ ﻳﺴﺘﻄﻴﻊ ﺇﺩﺭﺍﻙ ﻛﻠﻴﺎﺕ‬
‫ﺍﻟﻜﻮﻥ ﻋﻠﻰ ﺣﻘﻴﻘﺘﻬﺎ ﺍﻟﱵ ﻳﻌﻠﻤﻬﺎ ﺍﷲ‪ ،‬ﻟﻴﻘﻮﻡ "ﺍﻟﻌﻘﻞ" ﺑﺪﻭﺭﻩ ﺑﺘﻮﺟﻴﻪ ﻣﺪﺭﻛﺎﺕ "ﺍﳊﻮﺍﺱ" ﻭﺇﺿﻔﺎﺀ ﺍﳌﻌﲎ‬
‫ﻋﻠﻴﻬﺎ‪ ،‬ﻭ‪‬ﺬﺍ ﻳﻘﻮﻡ ﰲ ﺍﻹﺳﻼﻡ ﻧﺴﻖ ﺍﳌﻌﺮﻓﺔ ﺍﻟﻮﺍﺣﺪ‪ ،‬ﻟﻔﻬﻢ ﺍﳊﻘﻴﻘﺔ ﺍﻟﻮﺍﺣﺪﺓ‪ ،‬ﺍﻟﱵ ﺧﻠﻘﻬﺎ ﺍﻹﻟﻪ ﺍﻟﻮﺍﺣﺪ‪.‬‬
‫ﻓﺎﻟﻮﺣﻲ ﻳﻮﺟﻪ ﺍﻟﻌﻘﻞ ﰲ ﺍ‪‬ﺎﻻﺕ ﺍﻟﱵ ﲣﺮﺝ ﻋﻦ ﻗﺪﺭﺗﻪ ﻋﻠﻰ ﺍﳌﻌﺮﻓﺔ ﻭﺍﻹﺣﺎﻃﺔ ﻭﺍﻹﺩﺭﺍﻙ‪ ،‬ﻭﺗﺘﻤﺜﻞ‬
‫ﺗﻠﻚ ﺍ‪‬ﺎﻻﺕ ﺃﻭ ﹰﻻ ﰲ ﻛﻞ ﻣﺎ ﻳﺘﺼﻞ ﺑﻌﺎﱂ ﺍﻟﻐﻴﺐ ﺍﻟﺬﻱ ﻳﻌﺘﱪ ﻫﻮ ﺍﻟﻨﻈﺎﻡ ﺍﳌﻌﺮﰲ ﺍﳊﺎﻛﻢ ﻋﻠﻰ ﻋﻮﺍﱂ ﺍﳌﻌﺮﻓﺔ‬
‫ﻛﻠﻬﺎ‪ ،‬ﻋﻠﻰ ﺃﺳﺎﺱ ﺃﻥ ﻋﺎﱂ ﺍﻟﻐﻴﺐ ﻫﻮ ﻋﺎﱂ ﺍﻟﺒﻘﺎﺀ ﻭﺍﻟﺪﻭﺍﻡ ﰲ ﺣﲔ ﺃﻥ ﻋﺎﱂ ﺍﻟﺸﻬﺎﺩﺓ ﻋﺎﱂ ﺯﺍﺋﻞ ﻓﺎﻥ‪ ،‬ﻛﻤﺎ‬
‫ﺗﺘﻤﺜﻞ ﺛﺎﻧﻴﹰﺎ ﰲ ﻛﻠﻴﺎﺕ ﻋﺎﱂ ﺍﻟﺸﻬﺎﺩﺓ ﻣﻦ ﺣﻴﺚ ﺇﺿﻔﺎﺀ ﺍﳌﻌﲎ ﻋﻠﻰ ﺍﳌﺪﺭﻛﺎﺕ ﺍﳉﺰﺋﻴﺔ ﻟﺬﻟﻚ ﺍﻟﻌﺎﱂ ﻣﻦ ﺟﻬﺔ‪،‬‬
‫ﻭﻣﻦ ﺣﻴﺚ ﺭﺑﻂ ﺗﻠﻚ ﺍﳌﺪﺭﻛﺎﺕ‪ -‬ﻣﺮﺓ ﺃﺧﺮﻯ‪ -‬ﺑﻌﺎﱂ ﺍﻟﻐﻴﺐ‪.‬‬
‫ﺃﻣﺎ ﺍﻟﻌﻘﻞ ﻓﺪﻭﺭﻩ ﻫﻮ ﺗﻮﺟﻴﻪ ﺍﳌﻼﺣﻈﺎﺕ ﺃﻭ ﺍﳌﺸﺎﻫﺪﺍﺕ ﺍﳊﺴﻴﺔ ﺑﺸﻜﻞ ﻳﻀﻔﻲ ﻋﻠﻴﻬﺎ ﺷﻴﺌﺎ ﻣﻦ‬
‫ﺍﳌﻌﲎ ﺣﱴ ﺗﺘﻴﺴﺮ ﺍﳊﻴﺎﺓ ﺍﻟﺒﺸﺮﻳﺔ ﺣﱴ ﻷﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﱂ ﺗﺼﻠﻬﻢ ﺭﺳﺎﻻﺕ ﺍﻟﺮﺳﻞ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﻭﺣﺪﻩ ﻳ‪‬ﻌﺪ‬
‫ﻛﺎﻓﻴﺎ ﰲ ﻓﻬﻢ ﺍﻟﻈﻮﺍﻫﺮ ﻏﲑ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻻ ﻳﻜﻔﻲ ﻟﻔﻬﻢ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﳌﺘﻀﻤﻨﺔ ﰲ ﺻﻤﻴﻢ ﺑﻨﺎﺋﻬﺎ‬
‫ﻣﻜﻮﻧﺎﺕ ﺗﻨﺘﻤﻲ ﺇﱃ ﻋﺎﱂ ﺍﻟﻐﻴﺐ )ﺍﻟﺮﻭﺡ(‪ ،‬ﺫﻟﻚ ﺃﻥ ﺗﻠﻚ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺗﺘﻄﻠﺐ ﺃﻥ ﻳﺘﻢ ﺗﻔﺴﲑ‬

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‫ﺍﳌﺸﺎﻫﺪﺍﺕ ﺍﳊﺴﻴﺔ ﺍﳌﺘﺼﻠﺔ ‪‬ﺎ ﻣﻦ ﺧﻼﻝ ﻣﻌﻄﻴﺎﺕ ﺍﻟﻌﻘﻞ ﺍﳌﺆﻣﻦ ﺍﻟﺬﻱ ﻳﺴﺘﻘﻲ ﺍﳌﻌﲎ ﻟﻴﺲ ﻓﻘﻂ ﻣﻦ ﻛﻠﻴﺎﺕ‬
‫ﻋﺎﱂ ﺍﻟﺸﻬﺎﺩﺓ ﻭﺇﳕﺎ‪ -‬ﻭﻫﻮ ﺍﻷﻫﻢ‪ -‬ﻣﻦ ﺻﻠﺔ ﻣﻌﻄﻴﺎﺕ ﻋﺎﱂ ﺍﻟﺸﻬﺎﺩﺓ ﺑﻌﺎﱂ ﺍﻟﻐﻴﺐ‪.‬‬
‫ﻭﺑﻠﻐﺔ ﺃﺧﺮﻯ ﻓﺈﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻌﻘﻞ ﻫﻮ ﻭﺳﻴﻠﺔ ﺍﻹﻧﺴﺎﻥ ﻟﻺﺩﺭﺍﻙ ﻭﻃﻠﺐ ﺍﻷﺳﺒﺎﺏ ﻭﺗﻨﻈﻴﻢ‬
‫ﺍﳌﻼﺣﻈﺎﺕ ﺍﳊﺴﻴﺔ‪ ،‬ﻓﺈﻥ ﺍﻟﻮﺣﻲ ﺍﳌﱰﻝ ﻣﻦ ﻋﻨﺪ ﺍﳋﺎﻟﻖ ﺍﳊﻜﻴﻢ ﻣﻘﺼﻮﺩﻩ ﻫﺪﺍﻳﺔ ﺍﻹﻧﺴﺎﻥ ﻭﺍﺳﺘﻜﻤﺎﻝ‬
‫ﺇﺩﺭﺍﻛﺎﺗﻪ‪ ،‬ﻣﻦ ﺧﻼﻝ ﲢﺪﻳﺪ ﻏﺎﻳﺎﺕ ﺍﳊﻴﺎﺓ ﺍﻟﺮﺷﻴﺪﺓ ﻟﻺﻧﺴﺎﻥ ﻭﲢﺪﻳﺪ ﻣﺴﺌﻮﻟﻴﺎﺗﻪ ﰲ ﻫﺬﻩ ﺍﳊﻴﺎﺓ‪ ،‬ﻭﻭﺻﻞ‬
‫ﺇﺩﺭﺍﻛﻪ ﺍﳉﺰﺋﻲ ﺑﺎﳌﺪﺭﻛﺎﺕ ﺍﻟﻜﻠﻴﺔ ﻓﻴﻤﺎ ﻭﺭﺍﺀ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺑﻴﺎﻥ ﺍﳌﻔﺎﻫﻴﻢ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻟﻼﺯﻣﺔ‬
‫ﻟﺘﻤﻜﲔ ﺍﻟﻌﻘﻞ ﻭﺍﻹﺭﺍﺩﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻣﻦ ﲪﻞ ﻣﺴﺌﻮﻟﻴﺎ‪‬ﺎ ﻭﻓﻖ ﺍﻟﻐﺎﻳﺎﺕ ﺍﶈﺪﺩﺓ ﳍﺎ ﰲ ﻫﺬﻩ ﺍﳊﻴﺎﺓ‪ --‬ﺫﻟﻚ ﺃﻥ‬
‫ﺍﻟﻌﻘﻞ ﺍﻹﻧﺴﺎﱐ ﺭﻏﻢ ﻣﻜﺎﻧﺘﻪ ﻭﻛﻞ ﺇﻣﻜﺎﻧﺎﺗﻪ‪ ،‬ﻳﻈﻞ ﳏﺪﻭﺩﺍ ﻭﺟﺰﺋﻴﺎ ﻳﻌﺘﻤﺪ ﺍﻻﺳﺘﻘﺮﺍﺀ ﻭﺗﺮﺍﻛﻤﺎﺕ ﺍﳌﻌﺮﻓﺔ‬
‫ﻭﺍﳋﱪﺓ ﻷﺩﺍﺀ ﺩﻭﺭﻩ‪ ،‬ﻭﻣﻦ ﻫﻨﺎ ﻓﻘﺪ ﺟﺎﺀ ﺍﻟﻮﺣﻲ ﻹﻣﺪﺍﺩﻩ ﺑﺎﳌﺪﺭﻛﺎﺕ ﺍﻟﻜﻠﻴﺔ ﺣﻮﻝ ﺍﻟﻜﻮﻥ ﻭﻣﻮﺿﻊ ﺍﻹﻧﺴﺎﻥ‬
‫ﻣﻨﻪ ﻭﻣﻬﻤﺔ ﻭﺟﻮﺩﻩ‪ ،‬ﻭﺍﻟﻘﻮﺍﻋﺪ ﺍﻷﺳﺎﺳﻴﺔ ﻟﻌﻼﻗﺎﺗﻪ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺣﱴ ﻳﺴﺘﻘﻴﻢ ﺍﻷﻣﺮ ﻭﻓﻖ ﺍﳌﺮﺍﺩ ﺍﻹﳍﻲ ﻣﻦ ﺧﻠﻖ‬
‫ﻫﺬﺍ ﺍﻟﻮﺟﻮﺩ ﻭﻛﻞ ﻣﺎ ﻓﻴﻪ‪ ،‬ﻭﺇﻻ ﺗﺎﻩ ﺍﻟﺒﺸﺮ ﻭﺭﺍﺀ ﻣﻨﺘﺠﺎﺕ ﻋﻘﻮﳍﻢ ﺍﶈﺪﻭﺩﺓ ﺑﻄﺒﻴﻌﺘﻬﺎ ﲝﺪﻭﺩ ﺧﱪﺍ‪‬ﻢ‪ ،‬ﺑﻞ‬
‫ﻭﺍﳌﺘﺄﺛﺮﺓ ﲟﺎ ‪‬ﻮﺍﻩ ﺃﻧﻔﺴﻬﻢ‪ ،‬ﳑﺎ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﺆﺩﻱ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﺇﻻ ﺇﱃ ﺍﻟﻀﻼﻝ‪ -‬ﺻﺤﻴﺢ ﺃﻥ ﺍﻟﻌﻘﻮﻝ ﻭﺍﳊﻮﺍﺱ‬
‫ﺳﺘﻜﻮﻥ ﻗﺎﺩﺭﺓ ﲤﺎﻣﺎ ﻋﻠﻰ ﺇﺩﺭﺍﻙ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﳉﺰﺋﻴﺔ ﺍﻟﺼﺤﻴﺤﺔ‪ ،‬ﻭﻟﻜﻦ ‪-‬ﰲ ﺍﳊﺴﺎﺏ ﺍﳋﺘﺎﻣﻲ‪ -‬ﻓﺈﻥ‬
‫ﺍﻟﺒﺸﺮ ﺍﳌﻌﺘﻤﺪﻳﻦ ﻟﻌﻘﻮﳍﻢ ﻭﺣﺪﻫﺎ ﺩﻭﻥ ﻫﺪﺍﻳﺔ ﻣﻦ ﺍﻟﻮﺣﻲ ﻳﻜﻮﻧﻮﻥ ﻛﻤﻦ ﻳﻜﺴﺐ ﻣﻌﺮﻛﺔ ﻭﳜﺴﺮ ﺍﳊﺮﺏ‬
‫ﻛﻠﻬﺎ‪ ،‬ﺇﺫ ﻳﻔﺮﺣﻮﻥ ﲟﺎ ﻋﻨﺪﻫﻢ ﻣﻦ ﺍﻟﻌﻠﻢ ﻭﻳﻐﻔﻠﻮﻥ ﻋﻦ ﺍﻷﺑﻌﺎﺩ ﺍﻷﴰﻞ ﻟﻠﻮﺟﻮﺩ )ﻓﺮﺣﻮﺍ ﲟﺎ ﻋﻨﺪﻫﻢ ﻣﻦ ﺍﻟﻌﻠﻢ‬
‫ﻭﺣﺎﻕ ‪‬ﻢ ﻣﺎ ﻛﺎﻧﻮﺍ ﺑﻪ ﻳﺴﺘﻬﺰﺋﻮﻥ( )ﻏﺎﻓﺮ‪.(٨٣ :‬‬

‫‪@ ÷aì§aë@ÝÔÈÛaë@ïyìÛa@ÝßbØm@ZbrÛbq‬‬

‫ﺭﺃﻳﻨﺎ ﻓﻴﻤﺎ ﺗﻘﺪﻡ ﺃﻥ ﻧﻈﺮﻳﺔ ﺍﳌﻌﺮﻓﺔ ﰲ ﺍﻹﺳﻼﻡ ﺗﻘﻮﻡ ﻋﻠﻰ ﻭﺣﺪﺓ ﺍﳊﻘﻴﻘﺔ ﺍﳌﺴﺘﻤﺪﺓ ﻣﻦ ﻭﺣﺪﺍﻧﻴﺔ ﺍﷲ‪ ،‬ﺍﻟﺬﻱ‬
‫ﳝﻠﻚ ﺍﳊﻘﻴﻘﺔ ﺍﻟﻜﺎﻣﻠﺔ ﺳﻮﺍﺀ ﰲ ﺫﻟﻚ ﺍﳊﻘﺎﺋﻖ ﺍﻟﻴﻘﻴﻨﻴﺔ ﺍﻟﱵ ﻳﻮﺣﻲ ‪‬ﺎ ﺇﱃ ﺭﺳﻠﻪ ﻹﺭﺷﺎﺩ ﻋﺒﺎﺩﻩ‪ ،‬ﺃﻭ ﺍﳊﻘﺎﺋﻖ‬
‫ﺍﻻﺣﺘﻤﺎﻟﻴﺔ ﺍﻟﱵ ‪‬ﺗﺮﻛﺖ ﻻﺟﺘﻬﺎﺩ ﺍﻟﺒﺸﺮ ﰲ ﺍﻛﺘﺸﺎﻑ ﺍﻟﺴﻨﻦ ﺍﻟﻜﻮﻧﻴﺔ‪ ،‬ﻭﻻ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻣﺎ ﻳﻮﺣﻲ ﺑﻪ ﺍﷲ‬
‫ﺳﺒﺤﺎﻧﻪ ﳐﺘﻠﻔﺎ ﻋﻦ ﺍﳊﻘﻴﻘﺔ ﺍﻟﻜﻮﻧﻴﺔ ﺍﻟﺜﺎﺑﺘﺔ‪ ،‬ﻷﻧﻪ ﺧﺎﻟﻖ ﺍﳊﻘﺎﺋﻖ ﻛﻠﻬﺎ‪ ،‬ﻭﻟﻘﺪ ﺭﺃﻳﻨﺎ ﺃﻥ ﺍﻟﻮﺣﻲ ﱂ ﻳﻘﺘﺼﺮ‬
‫ﻓﻘﻂ ﻋﻠﻰ ﺍﻹﺧﺒﺎﺭ ﻋﻦ ﺣﻘﻴﻘﺔ ﻭﺟﻮﺩ ﺍﷲ ﻭﺻﻔﺎﺗﻪ‪ ،‬ﺃﻭ ﺍﻟﺘﻌﺮﻳﻒ ﲟﺎ ﻭﺭﺍﺀ ﻫﺬﺍ ﺍﻟﻮﺟﻮﺩ ﻣﻦ ﻣﻐﻴﺒﺎﺕ‪ ،‬ﻭﻟﻜﻨﻪ‬
‫ﻳﺮﺷﺪﻧﺎ ﺃﻳﻀﺎ ﺇﱃ ﺟﻮﻫﺮ ﺍﻟﻘﻮﺍﻧﲔ ﺍﻟﻄﺒﻴﻌﻴﺔ ﻭﺍﻟﺴﻨﻦ ﺍﻹﳍﻴﺔ ﺍﻟﱵ ﻳﺴﲑ ﺍﻟﻜﻮﻥ ﻭﻓﻘﺎ ﳍﺎ‪ ،‬ﻛﻤﺎ ﻳﺮﺷﺪﻧﺎ ﺇﱃ ﺍﻟﻐﺎﻳﺔ‬
‫ﻣﻨﻬﺎ ﻭﺑﺎﻟﺘﺎﱄ ﻓﺈﻧﻨﺎ ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﻧﺘﻮﻗﻊ ﺍﻟﺘﻄﺎﺑﻖ ﺍﻟﺘﺎﻡ ﺑﲔ ﻣﺎ ﻧﺼﻞ ﺇﻟﻴﻪ ﻣﻦ ﻣﺸﺎﻫﺪﺍﺕ ﺣﺴﻴﺔ ﳏﻘﻘﺔ ﻭﺑﲔ ﻣﺎ‬
‫ﻳﺄﰐ ﺑﻪ ﺍﻟﻮﺣﻲ ﻣﻦ ﺣﻘﺎﺋﻖ ﻳﻘﻴﻨﻴﺔ‪.‬‬

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‫ﻭﺇﺫﻥ ﻓﺈﻥ ﻫﻨﺎﻙ ﺍﺳﺘﺤﺎﻟﺔ ﻟﻮﺟﻮﺩ ﺗﻨﺎﻗﺾ "ﺣﻘﻴﻘﻲ" ﺑﲔ ﻣﻌﻄﻴﺎﺕ ﺍﻟﻮﺣﻲ ﺍﻟﺼﺤﻴﺢ ﻭﻣﻌﻄﻴﺎﺕ‬
‫ﺍﻟﻌﻘﻞ ﻭﺍﳊﻮﺍﺱ‪ ،‬ﻭﻟﻜﻦ ﻣﻦ ﺍﳌﻤﻜﻦ ﻭﻗﻮﻉ ﺗﻨﺎﻗﺾ "ﻇﺎﻫﺮﻱ"‪ ،‬ﻗﺪ ﻳﺮﺟﻊ ﺇﱃ ﻧﻘﺺ ﻓﻬﻤﻨﺎ ﺃﻭ ﻗﺼﻮﺭ‬
‫ﺗﻔﺴﲑﻧﺎ ﳌﻌﻄﻴﺎﺕ ﺍﻟﻮﺣﻲ‪ ،‬ﻛﻤﺎ ﻗﺪ ﻳﺮﺟﻊ ﺇﱃ ﺃﺧﻄﺎﺋﻨﺎ ﺍﳌﻨﻬﺠﻴﺔ ﺃﻭ ﺃﺧﻄﺎﺋﻨﺎ ﰲ ﻗﻴﺎﺱ ﺍﳌﺘﻐﲑﺍﺕ ﰲ ﻣﺸﺎﻫﺪﺍﺗﻨﺎ‬
‫ﺍﳊﺴﻴﺔ‪ ،‬ﻭﻫﺬﺍ ﻳﻘﺘﻀﻲ ﻣﻨﺎ ﰲ ﺣﺎﻟﺔ ﻇﻬﻮﺭ ﺃﻱ ﺗﻨﺎﻗﺾ ﻣﻦ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﺑﲔ ﺍﻟﻮﺣﻲ ﺍﻟﺼﺤﻴﺢ‬
‫ﻭﺍﳌﺸﺎﻫﺪﺍﺕ ﺍﻟﻮﺍﻗﻌﻴﺔ ﺃﻥ ﻧﻘﻮﻡ ﲟﺮﺍﺟﻌﺔ ﻣﺪﻯ ﺩﻗﺔ ﻓﻬﻤﻨﺎ ﻟﻠﻮﺣﻲ ﻣﻦ ﺟﻬﺔ‪ ،‬ﻭﺃﻥ ﻧﺴﺘﻮﺛﻖ ﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ ﻣﻦ‬
‫ﺳﻼﻣﺔ ﻛﻠﻴﺎﺕ ﻭﺟﺰﺋﻴﺎﺕ ﺇﺩﺭﺍﻛﻨﺎ ﳊﻘﺎﺋﻖ ﺍﻟﻮﺍﻗﻊ‪ ،‬ﻓﺎﻟﺬﻱ ﳛﺪﺙ ﺃﺣﻴﺎﻧﺎ ﺃﻥ ﺍﻟﺒﺎﺣﺚ ﺣﺎﻝ ﻗﻴﺎﻣﻪ ﺑﺎﻟﺒﺤﺚ ﻋﻦ‬
‫ﺍﻟﺴﻨﻦ ﻭﺍﻟﻘﻮﺍﻧﲔ ﺍﻟﻜﻮﻧﻴﺔ ﻗﺪ ﻳﺘﻮﻫﻢ ﺃﻭ ﻳﻈﻦ ﺃﻧﻪ ﻗﺪ ﺃﻣﺴﻚ ﺑﺎﳊﻘﻴﻘﺔ ﰲ ﺣﲔ ﺃﻧﻪ ﳐﻄﺊ‪ ،‬ﳑﺎ ﳜﻠﻖ ﺗﻌﺎﺭﺿﺎ ﰲ‬
‫ﺍﻟﺬﻫﻦ ﺑﲔ ﻣﻌﻄﻴﺎﺕ ﺍﻟﻮﺣﻲ ﻭﻣﻌﻄﻴﺎﺕ ﺍﻟﻌﻘﻞ ﻭﺍﳊﺲ‪ ،‬ﻭﻳﻜﻮﻥ ﻋﻠﻰ ﺍﻟﺒﺎﺣﺚ ﻫﻨﺎ ‪-‬ﺇﺫﺍ ﻛﺎﻥ ﻧﺰﻳﻬﺎ ﻭﳐﻠﺼﺎ‬
‫ﰲ ﲝﺜﻪ ﻋﻦ ﺍﳊﻘﻴﻘﺔ‪ -‬ﺃﻥ ﻳﻌﺎﻭﺩ ﺍﻟﻨﻈﺮ ﰲ ﻣﻌﻄﻴﺎﺗﻪ ﻭﻳﺘﻔﺤﺼﻬﺎ ﻣﻦ ﺟﺪﻳﺪ؛ ﻭﻻ ﳝﻜﻦ ﺇﻻ ﺃﻥ ﻳﺼﻞ ﰲ ﺍﻟﻨﻬﺎﻳﺔ‬
‫ﺇﱃ ﲡﻠﻴﺔ ﺍﳊﻘﻴﻘﺔ ﻭﺇﺩﺭﺍﻛﻬﺎ ﻭﺣﻞ ﺍﻟﺘﻨﺎﻗﺾ ﺍﳌﻮﻫﻮﻡ ﺑﲔ ﻣﻔﺎﻫﻴﻢ ﺍﻟﻮﺣﻲ ﻭﻣﺴﻠﻤﺎﺗﻪ ﻭﺑﲔ ﻣﺪﺭﻛﺎﺕ ﺍﻟﻮﺍﻗﻊ‬
‫ﻭﻣﺸﺎﻫﺪﺍﺗﻪ‪.‬‬
‫ﻓﻤﻨﻄﻮﻕ ﺍﻟﻮﺣﻲ ﰲ ﺃﻱ ﺃﻣﺮ ﻻ ﺑﺪ ﺃﻥ ﳝﺜﻞ ﺍﳊﻖ ﰲ ﺷﺄﻥ ﺫﻟﻚ ﺍﻷﻣﺮ‪ ،‬ﻭﺍﻹﺩﺭﺍﻙ ﺍﻟﻌﻘﻠﻲ ﻭﺍﳌﺸﺎﻫﺪﺓ‬
‫ﺍﳊﺴﻴﺔ ﺍﻟﺴﻠﻴﻤﺔ ﻻ ﳝﻜﻦ ﺇﻻ ﺃﻥ ﺗﺆﻳﺪ ﻣﻨﻄﻮﻕ ﺍﻟﻮﺣﻲ‪ ،‬ﻭﻟﻜﻦ "ﺍﻹﺩﺭﺍﻙ ﺍﻹﻧﺴﺎﱐ" ﳌﻔﻬﻮﻡ ﺍﻟﻮﺣﻲ ﰲ ﺃﻱ ﺃﻣﺮ‬
‫ﺑﻌﻴﻨﻪ‪ ،‬ﰲ ﺃﻱ ﳊﻈﺔ ﺑﺬﺍ‪‬ﺎ ﻳﻜﻮﻥ ﺟﺰﺋﻴﺎ ﻭﳛﺘﻤﻞ ﺍﳋﻄﺄ‪ ،‬ﻭﻣﻦ ﻫﻨﺎ ﻓﺈﻥ ﺣﻞ ﺫﻟﻚ ﺍﻟﺘﻨﺎﻗﺾ ﺍﻟﻈﺎﻫﺮﻱ ﻻ ﻳﻜﻮﻥ‬
‫ﺑﺎﻻﻧﺘﺼﺎﺭ ﺍﻟﻌﺎﻃﻔﻲ ﻷﺣﺪﳘﺎ ﻋﻠﻰ ﺍﻵﺧﺮ‪ ،‬ﻭﺇﳕﺎ ﺍﻟﺒﺎﺣﺚ ﺍﳌﺴﻠﻢ ﺷﺄﻧﻪ ﺃﻥ ﻳﺘﺤﻠﻰ ﺑﺎﻟﺘﻮﺍﺿﻊ ﻭﺍﻹﺧﻼﺹ‬
‫ﻭﺍﻟﺘﺮﻳﺚ‪ ،‬ﰒ ﺇﻥ ﻋﻠﻴﻪ ﺃﻥ ﻳﺪﻳﺮ ﺩﻓﺔ ﺍﳊﻴﺎﺓ ﰲ ﺫﻟﻚ ﺍﻷﻣﺮ ﻭﻓﻖ ﺍﻟﻘﻴﻢ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻷﺳﺎﺳﻴﺔ ﺍﻟﱵ ﺗﺘﻌﻠﻖ ‪‬ﺎ‬
‫ﺍﳌﺼﻠﺤﺔ ﻓﻴﻤﺎ ﳜﺺ ﺍﳌﻮﺿﻮﻉ‪ ،‬ﺣﱴ ﻳﺘﺴﲎ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﺗﺼﺤﻴﺢ "ﻓﻬﻢ" ﻣﻨﻄﻮﻕ ﺍﻟﻮﺣﻲ ﰲ ﺍﻷﻣﺮ ﺃﻭ ﺗﺼﺤﻴﺢ‬
‫ﻭﺟﻪ ﺇﺩﺭﺍﻙ ﺍﳊﻘﻴﻘﺔ ﺍﻟﻌﻘﻠﻴﺔ ﻭﺍﳊﺴﻴﺔ ﰲ ﺍﻟﻘﻀﻴﺔ ﺍﻟﱵ ﺗﺘﻢ ﺩﺭﺍﺳﺘﻬﺎ‪.‬‬
‫ﻭﺑﻠﻐﺔ ﺃﺧﺮﻯ ﻓﺈﻥ ﺍﻟﺒﺎﺣﺚ ﺃﻭ ﻣﺘﺨﺬ ﺍﻟﻘﺮﺍﺭ ﺍﳌﺴﻠﻢ ﺇﺫﺍ ﻭﺍﺟﻬﻪ ﻣﺜﻞ ﺫﻟﻚ ﺍﳌﻮﻗﻒ ﺍﻟﺬﻱ ﳜﺘﻠﻒ ﻓﻴﻪ‬
‫ﻣﻨﻄﻮﻕ ﺍﻟﻮﺣﻲ ﺃﻭ ﺇﺩﺭﺍﻛﻨﺎ ﻟﻪ ﰲ ﺃﻱ ﳊﻈﺔ ﻋﻤﺎ ﺗﻮﺻﻠﻨﺎ ﺇﻟﻴﻪ ﰲ ﺩﺭﺍﺳﺘﻨﺎ ﺍﻟﻘﺎﺋﻤﺔ ﻋﻠﻰ ﺍﳌﺸﺎﻫﺪﺓ ﺍﻟﻮﺍﻗﻌﻴﺔ‬
‫ﻳﻜﻮﻥ ﺃﻣﺎﻣﻪ ﺣﺎﻝ ﺍﻧﺘﻈﺎﺭ ﲡﻠﻲ ﺍﳊﻘﻴﻘﺔ ﻭﺣﻞ ﺍﻟﺘﻨﺎﻗﺾ ﺍﳌﻮﻫﻮﻡ ﺃﺣﺪ ﻣﻮﻗﻔﲔ‪:‬‬
‫‪ - ١‬ﺃﻥ ﻳﺘﺨﺬ ﻗﺮﺍﺭﺍﺗﻪ ﻭﻳﻀﻊ ﺧﻄﻄﻪ ﰲ ﺿﻮﺀ ﻣﺎ ﺗﻮﺻﻠﺖ ﺇﻟﻴﻪ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻮﺍﻗﻌﻴﺔ‪ ،‬ﺭﻏﻢ ﻋﻠﻤﻪ ﺑﺄﻥ ﻋﻤﻠﻴﺔ‬
‫ﺍﻟﺒﺤﺚ ﲤﺮ ﰲ ﻋﺪﺩ ﻣﻦ ﺍﳋﻄﻮﺍﺕ ﺍﻟﱵ ﺗﺮﺩ ﻋﻠﻰ ﻛﻞ ﻣﻨﻬﺎ ﺍﺣﺘﻤﺎﻻﺕ ﺍﳋﻄﺄ )ﺑﺪﺀﺍ ﻣﻦ ﻏﻤﻮﺽ ﲢﺪﻳﺪ‬
‫ﺍﳌﺸﻜﻠﺔ‪ ،‬ﻭﻗﺼﻮﺭ ﺗﻌﺮﻳﻒ ﺍﳌﻔﺎﻫﻴﻢ‪ ،‬ﺇﱃ ﻋﺪﻡ ﻣﻼﺀﻣﺔ ﺍﳌﻨﻬﺞ ﺃﻭ ﺍﻻﺳﺘﺮﺍﺗﻴﺠﻴﺔ ﺍﳌﺴﺘﺨﺪﻣﺔ ﰲ ﺩﺭﺍﺳﺔ ﺍﳌﺸﻜﻠﺔ‪،‬‬
‫ﰒ ﺿﻌﻒ ﺻﺪﻕ ﻭﺛﺒﺎﺕ ﺃﺩﻭﺍﺕ ﺍﻟﺒﺤﺚ‪ ،‬ﰒ ﺍﳌﺸﻜﻼﺕ ﺍﶈﻴﻄﺔ ﺑﻌﻤﻠﻴﺔ ﲨﻊ ﺍﻟﺒﻴﺎﻧﺎﺕ‪ ،‬ﻭﳐﺎﻃﺮ ﺍﻹﻗﺮﺍﺭ‬
‫ﺍﻟﻠﻔﻈﻲ ﻟﻠﻤﺒﺤﻮﺛﲔ‪ ،‬ﰒ ﺿﻌﻒ ﺻﺪﻕ ﻭﺛﺒﺎﺕ ﺍﻟﺘﺼﻨﻴﻔﺎﺕ‪ ،‬ﻭﻣﺸﻜﻼﺕ ﲤﺜﻴﻞ ﺍﻟﻌﻴﻨﺔ ‪‬ﺘﻤﻊ ﺍﻟﺒﺤﺚ‪،‬‬
‫ﻭﻣﺸﻜﻼﺕ ﺍﻻﺳﺘﻨﺘﺎﺝ ﺍﻹﺣﺼﺎﺋﻲ ‪ ..‬ﺇﺿﺎﻓﺔ ﺇﱃ ﺍﳌﺨﺎﻃﺮ ﺍﻟﱵ ‪‬ﺪﺩ ﺍﻟﺼﺪﻕ ﺍﳋﺎﺭﺟﻲ ﻟﻨﺘﺎﺋﺞ ﺍﻟﺒﺤﺚ ﻛﻠﻪ‪،‬‬
‫ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﺣﺘﻤﺎﻻﺕ ﺍﳋﻄﺄ ﺍﻟﱵ ﻻ ﲣﻔﻲ ﻋﻠﻰ ﻛﻞ ﺧﺒﲑ ﺑﺘﺼﻤﻴﻢ ﺃﻭ ﺑﺘﻘﻮﱘ ﺍﻟﺒﺤﻮﺙ(‪.‬‬

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‫‪ - ٢‬ﺃﻥ ﻳﺘﺨﺬ ﻗﺮﺍﺭﺍﺗﻪ ﻭﻳﻀﻊ ﺧﻄﻄﻪ ﰲ ﺿﻮﺀ ﺃﻓﻀﻞ ﻣﺎ ﻳﺸﲑ ﺇﻟﻴﻪ ﻓﻬﻤﻨﺎ ﳌﻨﻄﻮﻕ ﺍﻟﻮﺣﻲ‪ ،‬ﻭﺫﻟﻚ ﻋﻠﻰ‬
‫ﺃﺳﺎﺱ ﺍﻟﻴﻘﲔ ﺑﺄﻧﻨﺎ ﻣﺎ ﺃﻭﺗﻴﻨﺎ ﻣﻦ ﺍﻟﻌﻠﻢ ﺇﻻ ﻗﻠﻴﻼ‪ ،‬ﻭﺃﻥ ﺍﻟﻌﻠﻢ ﻫﻮ ﻧﻮﻉ ﻣﻦ ﺍﻟﺮﺯﻕ ﺍﻟﺬﻱ ﻳﻔﺘﺤﻪ ﺍﷲ ﻋﻠﻰ ﺧﻠﻘﻪ‬
‫ﺑ ﹶﻘ ‪‬ﺪﺭ‪ ،‬ﻭﺃﻥ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺍﻟﻌﻠﻢ ﻣﻘﺘﺮﻧﺎ ﺑﺎﻟﻮﺣﻲ ﻓﺈﻧﻪ ﺃﻗﺮﺏ ﺍﺣﺘﻤﺎﻻ ﻟﻠﺼﻮﺍﺏ ﻣﻦ ﺫﻟﻚ ﺍﻟﻌﻠﻢ ﺍﳉﺰﺋﻲ ﺍﳌﺸﻮﺏ‬
‫ﺑﺎﻷﺧﻄﺎﺭ ﺍﻟﱵ ﺃﺷﺮﻧﺎ ﺇﻟﻴﻬﺎ ﺁﻧﻔﺎ‪.‬‬
‫ﻭﻣﻦ ﺍﻟﻄﺒﻴﻌﻲ ﺃﻥ ﺍﻟﺒﺎﺣﺚ ﺍﳌﺴﻠﻢ ﻭﻣﺘﺨﺬ ﺍﻟﻘﺮﺍﺭ ﺍﳌﺴﻠﻢ ﻟﻴﺲ ﺃﻣﺎﻣﻬﻤﺎ ﺇﻻ ﺍﺧﺘﻴﺎﺭ ﺍﻟﺒﺪﻳﻞ ﺍﻟﺜﺎﱐ‪،‬‬
‫ﺍﻧﺘﻈﺎﺭﺍ ﻟﻮﺿﻮﺡ ﻣﺼﺪﺭ ﺍﻟﺘﻨﺎﻗﺾ ﻭﺣﻞ ﺍﻟﺘﻌﺎﺭﺽ ﺍﻟﻈﺎﻫﺮﻱ‪ ،‬ﻟﻴﺘﻘﺪﻡ ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ ﻣﻦ ﺟﺪﻳﺪ ﺑﻌﺪ ﺫﻟﻚ ﰲ‬
‫ﺍﻻﲡﺎﻫﺎﺕ ﺍﻟﱵ ﺗﻜﺸﻔﺖ‪ ،‬ﻟﻴﻀﻴﻒ ﺇﱄ ﻣﻌﺮﻓﺘﻨﺎ ﺍﳌﺘﻜﺎﻣﻠﺔ … ﻭﻫﻜﺬﺍ ﺇﱃ ﺃﻥ ﻳﺮﺙ ﺍﷲ ﺍﻷﺭﺽ ﻭﻣﻦ ﻋﻠﻴﻬﺎ‪.‬‬
‫ﻭﻣﻦ ﺍﻟﻮﺍﺿﺢ ﺃﻥ ﲢﻘﻴﻖ ﻣﺎ ﺑﻴﻨﺎﻩ ﻣﻦ ﻣﺴﻠﻤﺎﺕ ﻭﻣﺒﺎﺩﺉ ﰲ ﻭﺍﻗﻊ ﺍﻟﻌﻤﻞ ﺍﻟﻴﻮﻣﻲ ﻟﻠﺒﺎﺣﺜﲔ ﰲ ﻧﻄﺎﻕ‬
‫ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻳﺘﻄﻠﺐ ﻧﻈﺮﺓ ﺟﺪﻳﺪﺓ ﻟﻄﺒﻴﻌﺔ ﺍﻟﻨﻈﺮﻳﺔ ﰲ ﺻﻠﺘﻬﺎ ﺑﺎﳌﺸﺎﻫﺪﺍﺕ ﺍﻹﻣﺒﲑﻳﻘﻴﺔ‪ ،‬ﰲ ﺇﻃﺎﺭ ﻣﺎ‬
‫ﺃﲰﻴﻨﺎﻩ "ﺑﺜﻮﺭﺓ ﺍﻟﺘﻨﻈﲑ" ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻧﻌﻮﺩ ﻟﺒﻴﺎﻧﻪ ﺗﻔﺼﻴﻼ ﰲ ﺍﻟﻔﺼﻞ ﺍﻟﺘﺎﱄ‪.‬‬

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 @ ÷…bŽÛa@Ý–ÐÛa
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@ òíŠÄäÛa@õbäi
@ ïßý⁄a@‰ì–nÛa@õì™@ïÏ
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áÜÈÛa@õbäi@åß@BòíŠÄäÛaB@æbØß@Z@4üëc
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òîÇbànuüa@âìÜÈÛa@¿@ÄänÛa@ñ‰ìq@Z@4brÛbq

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 ‫‪@ ÷…bŽÛa@Ý–ÐÛa‬‬
‫‪@ ïßý⁄a@‰ì–nÛa@õì™@¿@òíŠÄäÛa@õbäi‬‬
‫ﻟﻘﺪ ﺍﻧﺘﻬﻴﻨﺎ ﰲ ﺍﻟﻔﺼﻮﻝ ﺍﻟﺴﺎﺑﻘﺔ ﺇﱃ ﺃﻥ ﺍﳌﻨﻬﺞ ﺍﻟﻌﻠﻤﻲ ﻟﻠﺒﺤﺚ ﺍﻟﺬﻱ ﳒﺢ ﳒﺎﺣﺎ ﺑﺎﻫﺮﺍ ﰲ ﺩﺭﺍﺳﺔ‬
‫ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﻄﺒﻴﻌﻴﺔ ﺍﳌﺎﺩﻳﺔ ﻗﺪ ﻓﺸﻞ ﻓﺸﻼ ﺫﺭﻳﻌﺎ ﻋﻨﺪ ﺗﻄﺒﻴﻘﻪ ﺑﻨﻔﺲ ﺻﻮﺭﺗﻪ ﻭﻣﺴﻠﻤﺎﺗﻪ ﺍﻟﺘﻘﻠﻴﺪﻳﺔ ﰲ ﺩﺭﺍﺳﺔ‬
‫ﺍﻹﻧﺴﺎﻥ ﻭﺍﻟﻨﻈﻢ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ .‬ﻛﻤﺎ ﺍﻧﺘﻬﻴﻨﺎ ﰲ ﺍﻟﻔﺼﻞ ﺍﻟﺴﺎﺑﻖ ﺇﱃ ﺃﻥ ﺩﺭﺍﺳﺔ ﺳﻠﻮﻙ ﺍﻹﻧﺴﺎﻥ ﻭﺍﻟﺘﺮﺗﻴﺒﺎﺕ‬
‫ﺍ‪‬ﺘﻤﻌﻴﺔ ﺍﻟﱵ ﻳﻨﺸﺌﻬﺎ ﻟﺘﻨﻈﻴﻢ ﺣﻴﺎﺗﻪ ﺗﺘﻀﻤﻦ ﻣﺴﺘﻮﻯ ﺟﺪﻳﺪﺍ ﻣﻦ ﺍﻟﻈﻮﺍﻫﺮ ﺍﳌﺆﺛﺮﺓ ﻭﺍﻟﻔﺎﻋﻠﺔ‪ ،‬ﻫﻲ ﺍﳉﻮﺍﻧﺐ‬
‫ﺍﻟﺮﻭﺣﻴﺔ ﻭﺍﻟﺪﻳﻨﻴﺔ ﺍﻟﱵ ﺗﺮﺗﺒﻂ ﲟﺴﺘﻮﻱ ﺁﺧﺮ ﻣﻦ ﺍﻟﻮﺟﻮﺩ ﺍﳌﺘﺠﺎﻭﺯ ﳊﺪﻭﺩ ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ ﺍﳌﺄﻟﻮﻓﺔ ﻟﻨﺎ ﰲ ﻫﺬﻩ‬
‫ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺃﻭﺿﺤﻨﺎ ﺃﻥ ﺍﳋﺮﻭﺝ ﻣﻦ ﺩﺍﺋﺮﺓ ﺍﻷﺯﻣﺔ ﺍﻟﱵ ﺗﻮﺍﺟﻪ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﻣﻬﻦ ﺍﳌﺴﺎﻋﺪﺓ‬
‫ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﻟﻴﻮﻡ ﻳﺘﻄﻠﺐ ﺗﻜﺎﻣﻼ ﺣﻘﻴﻘﻴﺎ ﺑﲔ ﻣﺼﺪﺭﻳﻦ ﻣﻦ ﻣﺼﺎﺩﺭ ﺍﳌﻌﺮﻓﺔ ﳘﺎ ﺍﻟﻮﺣﻲ ﻭﺍﻟﻮﺟﻮﺩ‪ ،‬ﺃﻭ ﺁﻳﺎﺕ ﺍﷲ‬
‫ﺍﳌﺘﻠﻮﺓ ﻭﺁﻳﺎﺗﻪ ﺍ‪‬ﻠﻮﺓ‪ .‬ﻛﻤﺎ ﺑﻴﻨﺎ ﺃﻥ ﻣﻬﻤﺔ ﺍﻟﻮﺣﻲ ﻣﺰﺩﻭﺟﺔ‪:‬‬
‫‪ - ١‬ﻓﺎﻟﻮﺣﻲ ﳝﺪﻧﺎ ﺑﺎﳌﻌﺎﺭﻑ ﺍﻟﻴﻘﻴﻨﻴﺔ )ﺑﻌﺪ ﺍﻟﺘﺤﻘﻖ ﻣﻦ ﺻﺪﻕ ﺍﻟﻮﺣﻲ ﺑﺎﻷﺩﻟﺔ ﺍﻟﻌﻘﻠﻴﺔ ﺍﳌﻘﺮﻭﻧﺔ ﺑﺎﻟﻄﻬﺎﺭﺓ‬
‫ﺍﻟﻘﻠﺒﻴﺔ ﻭﺍﻻﺳﺘﻘﺎﻣﺔ ﺍﻟﺴﻠﻮﻛﻴﺔ( ﺣﻮﻝ ﻣﺎ ﻭﺭﺍﺀ ﻫﺬﺍ ﺍﻟﻮﺟﻮﺩ ﻭﻣﺎ ﻳﺘﺠﺎﻭﺯ ﺃﺑﻌﺎﺩ ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ‪ ،‬ﻭﻣﺎ ﻳﻀﻊ‬
‫"ﺍﳊﺪﻭﺩ ﺍﻟﻌﻠﻴﺎ" ﻭﺍﻟﻀﻮﺍﺑﻂ ﺍﻟﻨﻬﺎﻳﺔ ﻟﻜﻞ ﻣﺎ ﳚﺮﻱ ﻓﻴﻪ‪ ،‬ﳑﺎ ﻟﻴﺲ ﺍﻟﻌﻘﻞ ﻭﺍﳊﻮﺍﺱ ﻣﺆﻫﻠﲔ‪ -‬ﻭﺣﺪﳘﺎ‪-‬‬
‫ﻹﺩﺭﺍﻙ ﻭﺟﻪ ﺍﳊﻖ ﻓﻴﻪ ﺩﻭﻥ ﻫﺪﺍﻳﺔ‪ ،‬ﻓﺎﻟﻌﻘﻞ ﺭﻏﻢ ﻛﻞ ﻗﻮﺗﻪ ﺍﻟﺘﺄﻟﻴﻔﻴﺔ ﻭﺍﻹﺑﺪﺍﻋﻴﺔ ﻳﻈﻞ ﳏﺪﻭﺩﺍ ﲝﺪﻭﺩ‬
‫ﺍﻻﺳﺘﻘﺮﺍﺀ ﻭﺗﺮﺍﻛﻤﺎﺕ ﺍﳋﱪﺓ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺍﳊﻮﺍﺱ ﺭﻏﻢ ﻗﻮ‪‬ﺎ ﺍﻻﺳﺘﻘﺒﺎﻟﻴﺔ ﺍﻹﺣﺎﻃﻴﺔ ﺗﻈﻞ ﻗﺎﺩﺭﺓ ﻓﻘﻂ ﻋﻠﻰ‬
‫ﺍﺳﺘﻘﺒﺎﻝ ﺍﳌﻨﺒﻬﺎﺕ ﺍﳉﺰﺋﻴﺔ ﺍﶈﺴﻮﺳﺔ ﻭﺣﺪﻫﺎ‪ ،‬ﺩﻭﻥ ﻣﻄﻤﻊ ﺣﱴ ﰲ ﺇﺩﺭﺍﻙ ﺍﳌﺜﲑﺍﺕ ﺍﻟﺼﺎﺩﺭﺓ ﻋﻦ ﻣﻮﺟﻮﺩﺍﺕ‬
‫ﺃﺧﺮﻯ ﻻ ﺗﺪﺭﻛﻬﺎ ﺍﳊﻮﺍﺱ ﰲ ﻫﺬﺍ ﺍﻟﻮﺟﻮﺩ‪.‬‬
‫‪ - ٢‬ﻛﻤﺎ ﺃﻥ ﺍﻟﻮﺣﻲ ﳝﺪﻧﺎ ﺃﻳﻀﺎ ﲟﻌﺎﺭﻑ ﻳﻘﻴﻨﻴﺔ ﺣﻮﻝ ﻛﻠﻴﺎﺕ ﺍﻟﺴﻨﻦ ﺍﻹﳍﻴﺔ ﺍﻟﺴﺎﺭﻳﺔ ﰲ ﻫﺬﺍ ﺍﻟﻮﺟﻮﺩ‬
‫ﺧﺼﻮﺻﺎ ﻣﺎ ﺍﺗﺼﻞ ﻣﻨﻬﺎ ﺑﺎﻟﻜﺎﺋﻦ ﺍﳌﻜﺮﻡ ﺍﳌﺴﺘﻬﺪﻑ ‪‬ﺪﺍﻳﺔ ﺍﻟﻮﺣﻲ ﻭﺍﳌﺴﺨﺮ ﻟﻪ ﻫﺬﺍ ﺍﻟﻮﺟﻮﺩ‪ -‬ﺃﻻ ﻭﻫﻮ‬
‫ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﻟﻘﺪ ﺫﻛﺮﻧﺎ ﻟﻔﻆ "ﻣﻌﺎﺭﻑ" ﰲ ﺑﺪﺍﻳﺔ ﻫﺬﻩ ﺍﻟﻔﻘﺮﺓ ﻟﻜﻲ ﻧﺸﲑ ﺇﱃ ﺃﻥ ﺍﺳﺘﻜﻨﺎﻩ ﺗﻠﻚ ﺍﻟﺴﻨﻦ‬
‫ﺍﻟﻜﻮﻧﻴﺔ‪ -‬ﺣﱴ ﻣﺎ ﺍﺗﺼﻞ ﻣﻨﻬﺎ ﺑﺎﻹﻧﺴﺎﻥ ﻭﺍﻟﺘﺠﻤﻊ ﺍﻟﺒﺸﺮﻱ‪ -‬ﻳﻈﻞ ﻳﺘﺮﻙ ﳎﺎﻻ ﻟﻌﻤﻞ ﺍﳌﺸﺎﻫﺪﺍﺕ ﺍﳊﺴﻴﺔ‬
‫ﺍﳌﺮﺷ‪‬ﺪﺓ ﺑﻌﻤﻞ ﺍﻟﻌﻘﻞ ﻭﺍﺟﺘﻬﺎﺩﺍﺕ ﺍﻟﺒﺸﺮ‪.‬‬
‫ﻓﺈﺫﺍ ﺳﻠﻤﻨﺎ ﺑﻜﻞ ﻣﺎ ﺳﺒﻖ‪ ،‬ﻭﺃﺩﺭﻛﻨﺎ ﺿﺮﻭﺭﺓ ﺍﻟﺘﻜﺎﻣﻞ ﺑﲔ ﺍﻟﻮﺣﻲ ﻭﺍﻟﻌﻘﻞ ﻭﺍﳊﻮﺍﺱ ﰲ ﺩﺭﺍﺳﺔ‬
‫ﺍﻹﻧﺴﺎﻥ ﻭﺍ‪‬ﺘﻤﻊ ﻭﰲ ﺍﳉﻬﻮﺩ ﺍﻟﱵ ﺗﺴﺘﻬﺪﻑ ﺇﺻﻼﺣﻬﻤﺎ‪ ،‬ﻓﺈﻥ ﺍﳌﻬﻤﺔ ﺍﳌﺘﺒﻘﻴﺔ ﺃﻣﺎﻣﻨﺎ ﻫﻲ ﺍﻟﻨﻈﺮ ﰲ ﺍﻟﻜﻴﻔﻴﺔ‬
‫ﺍﻟﱵ ﻳﺘﻢ ‪‬ﺎ ﺍﳉﻤﻊ ﺑﲔ ﻫﺬﺍ ﺍﳌﺼﺪﺭ ﺍﳌﺘﺴﺎﻣﻲ ﻟﻠﻤﻌﺮﻓﺔ ﻣﻦ ﺟﺎﻧﺐ‪ ،‬ﻭﺑﲔ ﻋﻤﻞ ﺍﻟﻌﻘﻞ ﻭﺍﳊﻮﺍﺱ ﻣﻦ‬
‫ﺟﺎﻧﺐ ﺁﺧﺮ‪.‬‬

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‫ﻟﻘﺪ ﺗﻮﺻﻞ ﺍﻟﻌﻠﻢ ﺍﳊﺪﻳﺚ ﺑﻌﺪ ﺟﻬﺪ ﺟﻬﻴﺪ ﺇﱃ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺼﺤﻴﺤﺔ ﻟﻠﺠﻤﻊ ﺑﲔ ﻋﻤﻞ ﺍﻟﻌﻘﻞ ﻣﻦ‬
‫ﺟﺎﻧﺐ ﻭﻋﻤﻞ ﺍﳊﻮﺍﺱ ﻣﻦ ﺟﺎﻧﺐ ﺁﺧﺮ؛ ﻭﱂ ﻳﺄﺕ ﺍﻷﻣﺮ ﺳﻬﻼ ﺃﻭ ﻫﻴﻨﺎ‪ ،‬ﻓﻠﻘﺪ ﻭ‪‬ﺟﺪ ﺧﻼﻝ ﺗﺎﺭﻳﺦ ﺍﳌﻨﻬﺞ‬
‫ﺍﻟﻌﻠﻤﻲ ﺍﻟﻄﻮﻳﻞ ﻣﻦ ﺗﻄﺮﻓﻮﺍ ﰲ ﺍﻻﳓﻴﺎﺯ ﻟﺪﻭﺭ ﺍﻟﻌﻘﻞ ﻭﺣﺪﻩ ﰲ ﺍﻟﻌﻠﻢ ﻭﺍﳌﻌﺮﻓﺔ ﳑﻦ ﻳﺴﻤﻮﻥ ﺑﺎﻟﻌﻘﻼﻧﻴﲔ‬
‫‪ ،Rationalists‬ﻭﻣﻦ ﺗﻄﺮﻓﻮﺍ ﰲ ﺍﻻﳓﻴﺎﺯ ﻟﺪﻭﺭ ﺍﳊﻮﺍﺱ ﻭﺣﺪﻫﺎ ﳑﻦ ﻳﺴﻤﻮﻥ ﺑﺎﻹﻣﺒﲑﻳﻘﻴﲔ ﺃﻭ ﺍﳊﺴﻴﲔ‬
‫‪ ،Empiricists‬ﻭﻟﻘﺪ ﺍﺣﺘﺪﻡ ﺍﻟﺼﺮﺍﻉ ﺑﻴﻨﻬﻤﺎ ﻃﻮﻳﻼ ﺇﱃ ﺃﻥ ﺃﺻﺒﺢ ﻫﻨﺎﻙ ﺍﻗﺘﻨﺎﻉ ﻛﺒﲑ ﺍﻟﻴﻮﻡ ﺑﺄﻥ ﻟﻜﻞ ﻣﻦ‬
‫ﺍﻟﻌﻘﻞ ﻭﺍﳊﻮﺍﺱ ﺩﻭﺭﻩ ﻭﻣﻜﺎﻧﻪ ﺍﻟﺬﻱ ﻻ ﳝﻜﻦ ﺍﳌﻤﺎﺭﺍﺓ ﰲ ﺃﳘﻴﺘﻪ ﰲ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺍﳊﻘﻴﻘﺔ‪ ،‬ﻭﺇﻥ ﻭﺟ‪‬ﺪﺕ‬
‫ﺟﻴﻮﺏ ﻟﻠﻤﻘﺎﻭﻣﺔ ﻫﻨﺎ ﻭﻫﻨﺎﻙ‪ ،‬ﺃﻭ ﻭﺟ‪‬ﺪ ﻣﻦ ﳝﻴﻠﻮﻥ ﺇﱃ ﺟﻬﺔ ﻫﺬﺍ ﺍﻟﻄﺮﻑ ﺃﻭ ﺫﺍﻙ ﺩﻭﻥ ﺃﻥ ﻳﺼﺮﻓﻬﻢ ﺫﻟﻚ‬
‫ﻋﻦ ﺍﻋﺘﻤﺎﺩ ﺍﻟﻄﺮﻑ ﺍﻵﺧﺮ ﻛﺸﺮﻳﻚ ﻣﺸﺮﻭﻉ‪.‬‬
‫ﻭﻳﻈﻬﺮ ﻫﺬﺍ ﺍﻟﺘﻮﻓﻴﻖ ﺑﲔ ﻋﻤﻞ ﻛﻞ ﻣﻦ ﺍﻟﻌﻘﻞ ﻭﺍﳊﻮﺍﺱ ﺑﺄﺟﻠﻰ ﺻﻮﺭﺓ ﻓﻴﻤﺎ ﲢﺘﻠﻪ "ﺍﻟﻨﻈﺮﻳﺔ‬
‫‪ "Theory‬ﺍﻟﻴﻮﻡ ﻣﻦ ﻣﻜﺎﻧﺔ ﰲ ﺑﻨﺎﺀ ﺍﻟﻌﻠﻢ ﺍﳊﺪﻳﺚ‪ ،‬ﺫﻟﻚ ﺃﻥ "ﺍﻟﻨﻈﺮﻳﺔ" ﻗﺪ ﺃﺻﺒﺢ ﻳﻨﻈﺮ ﳍﺎ ﻋﻠﻰ ﺃ‪‬ﺎ ﺍﻟﺒﻮﺗﻘﺔ‬
‫ﺍﻟﱵ ﲡﺘﻤﻊ ﻓﻴﻬﺎ ﻭﺗﺘﺴﻖ ﺍﳌﺸﺎﻫﺪﺍﺕ ﺍﶈﻘﻘﺔ ﻭﺍﻟﺘﻌﻤﻴﻤﺎﺕ ﺍﻹﻣﺒﲑﻳﻘﻴﺔ ﻣﻊ ﺍﻟﺘﻔﺴﲑﺍﺕ ﺍﳌﺴﺘﻤﺪﺓ ﻣﻦ ﻋﻤﻞ ﺍﻟﻌﻘﻞ‬
‫ﻋﻨﺪﻣﺎ ﳛﺎﻭﻝ ﺃﻥ ﻳﻀﻔﻲ ﺍﳌﻌﲎ ﻋﻠﻰ ﺗﻠﻚ ﺍﳌﺸﺎﻫﺪﺍﺕ ﺍﳉﺰﺋﻴﺔ‪.‬‬
‫ﻓﺈﺫﺍ ﺟﺌﻨﺎ ﺍﻟﻴﻮﻡ ﻟﻨﻄﺎﻟﺐ ﺑﺈﺿﺎﻓﺔ "ﺍﻟﻮﺣﻲ" ﺇﱄ ﺍﻟﺼﻮﺭﺓ ﺍﻟﱵ ﺍﺳﺘﻘﺮﺕ ﺃﻭ ﻛﺎﺩﺕ ﻟﺘﻜﺎﻣﻞ ﺍﳊﻮﺍﺱ‬
‫ﻭﺍﻟﻌﻘﻞ‪ ،‬ﻓﺈﻥ ﺍﻷﻣﺮ ﻳﺘﻄﻠﺐ ﺇﻋﺎﺩﺓ ﺑﺬﻝ ﺍﳉﻬﺪ ﻣﻦ ﺟﺪﻳﺪ ﻟﺼﻴﺎﻏﺔ ﳐﻄﻂ ﺑﻨﺎﺀ ﺍﻟﻌﻠﻢ ﺑﺎﻟﺸﻜﻞ ﺍﻟﺬﻱ ﻳﺘﻼﺀﻡ ﻣﻊ‬
‫ﻭﺻﻮﻝ ﻫﺬﺍ ﺍﻟﻘﺎﺩﻡ ﺍﻟﻔﺮﻳﺪ ﻣﻦ ﻧﻮﻋﻪ ! ﺃﻻ ﻭﻫﻮ ﻭﺣﻲ ﺍﻟﺴﻤﺎﺀ‪ .‬ﻭﻗﺪ ﻳﺘﺼﻮﺭ ﺍﻟﺒﻌﺾ ﺃﻥ ﻫﺬﺍ ﻳﺘﻄﻠﺐ ﻫﺪﻡ ﻛﻞ‬
‫ﻣﺎ ﻭﺭﺛﻨﺎﻩ ﲦﺮﺍﺕ ﻣﻦ ﺟﻬﻮﺩ ﺃﺟﻴﺎﻝ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺬﻱ ﺃﺳﻬﻤﻮﺍ ﰲ ﺇﻗﺎﻣﺔ ﺻﺮﺡ ﺍﳌﻨﻬﺞ ﺍﻟﻌﻠﻤﻲ ﺍﻟﺘﻘﻠﻴﺪﻱ‪ ،‬ﺃﻭ‬
‫ﺃﻧﻨﺎ ﳓﺎﻭﻝ ﺃﻥ ﻧﻨﺘﻘﻀﻪ ﻣﻦ ﺃﺳﺎﺳﻪ‪ ،‬ﻭﻟﻜﻦ ﻫﺬﺍ ﺍﳌﻨﺤﻰ ﺃﺑﻌﺪ ﻣﺎ ﻳﻜﻮﻥ ﻋﻦ ﺗﻮﺟﻪ ﺍﻹﻧﺴﺎﻥ ﺍﳌﺴﻠﻢ‪.‬‬
‫ﺇﻥ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﺪﺭﻙ ﺃﻥ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﳌﻨﻬﺠﻴﺔ ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ ﻟﻴﺲ "ﺣﺮﻛﺔ ﺍﻧﻘﻼﺏ" ﻋﻠﻤﻲ ﻻ‬
‫ﻫﻢ ﳍﺎ ﺇﻻ ﺍﻗﺘﻼﻉ ﺍﻟﻨﻈﺎﻡ ﺃﻭ ﺍﻟﺘﻮﺟﻪ ﺍﻟﺴﺎﺑﻖ ﳌﺼﻠﺤﺔ ﺍﻟﻘﺎﺋﻤﲔ ﺑﺎﻻﻧﻘﻼﺏ‪ -‬ﻭﺑﺼﺮﻑ ﺍﻟﻨﻈﺮ ﻋﻦ ﺍﻷﻫﺪﺍﻑ ﺃﻭ‬
‫ﺍﻟﻐﺎﻳﺎﺕ ﺍﻟﻌﻠﻴﺎ ﺍﻟﱵ ﻏﺎﻟﺒﺎ ﻣﺎ ﺗﻀﻴﻊ ﰲ ﺍﻟﺮﻛﺎﻡ‪ ،‬ﻭﻟﻜﻨﻪ ﻳﺴﺘﻬﺪﻑ ﻣﺎ ﻳﺸﺒﻪ ﺃﻥ ﻳﻜﻮﻥ "ﺛﻮﺭﺓ ﻋﻠﻤﻴﺔ" ﺗﻀﻊ‬
‫ﺍﻟﻐﺎﻳﺎﺕ ﺍﻟﻌﻠﻴﺎ ﻟﻠﺒﺤﺚ ﺍﳌﺨﻠﺺ ﻋﻦ ﺍﳊﻘﻴﻘﺔ ﻧﺼﺐ ﺍﻷﻋﲔ‪ ،‬ﻭﺗﺴﺘﻬﺪﻑ ﺃﺳﺎﺳﺎ ﺗﺼﺤﻴﺢ ﺍﳌﺴﺎﺭ ﺑﻌﺪ ﺃﻥ ﻋﻜﹼﺮ‬
‫ﺭﻛﺎﻡ ﺍﳌﻼﺑﺴﺎﺕ ﺍﻟﺘﺎﺭﳜﻴﺔ ﻭﺍﳌﻜﺎﻧﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﻴﺔ ﺻﻔﺎﺀﻩ‪.‬‬
‫ﻭﺳﻨﺮﻯ ﻓﻴﻤﺎ ﻳﻠﻲ ﺃﻥ ﺗﺮﲨﺔ ﻫﺬﻩ ﺍﻟﺜﻮﺭﺓ ﺍﻟﻌﻠﻤﻴﺔ ﺍﳌﺄﻣﻮﻟﺔ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﻴﻮﻣﻴﺔ ﻟﺮﺟﺎﻝ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‬
‫ﻳﺘﻄﻠﺐ ﺇﻋﺎﺩﺓ ﺍﻟﻨﻈﺮ ﰲ ﻗﻀﻴﺔ ﺑﻨﺎﺀ "ﺍﻟﻨﻈﺮﻳﺔ" ﰲ ﺗﻠﻚ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﻭﺫﻟﻚ ﺭﺍﺟﻊ ﺑﻄﺒﻴﻌﺔ ﺍﳊﺎﻝ ﺇﱃ ﺍﻟﺪﻭﺭ ﺍﶈﻮﺭﻱ‬
‫ﺍﻟﺬﻱ ﺗﻠﻌﺒﻪ ﺍﻟﻨﻈﺮﻳﺎﺕ ﰲ ﺑﻨﺎﺀ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﻫﺬﺍ ﻻ ﻳﺘﻄﻠﺐ ﺍﻻﻧﺘﻘﺎﺽ ﻋﻠﻰ ﻣﺎ ﻫﻮ ﺻﺤﻴﺢ ﻭﻛﺎﻑ ﻣﻦ ﻋﻨﺎﺻﺮ‬
‫ﻫﺬﺍ ﺍﻟﺒﻨﺎﺀ‪ ،‬ﺑﻘﺪﺭ ﻣﺎ ﻳﺘﻄﻠﺐ ﺍﺳﺘﺒﻌﺎﺩ ﻣﺎ ﺛﺒﺖ ﻋﺪﻡ ﻓﺎﻋﻠﻴﺘﻪ‪ ،‬ﺃﻭ ﻣﺎ ﺗﺒﲔ ﺗﻌﺎﺭﺿﻪ ﻣﻊ ﻣﻄﺎﻟﺐ ﺍﻟﺒﺤﺚ ﺍﳌﺘﺠﺮﺩ‬
‫ﻋﻦ ﺍﳊﻘﻴﻘﺔ‪ --‬ﻣﻊ ﺍﺳﺘﻜﻤﺎﻝ ﺍﻟﺒﻨﺎﺀ ﲟﺎ ﺗﺒﲔ ﻟﻨﺎ ﳑﺎ ﺳﺒﻖ ﺃﳘﻴﺔ ﺇﺿﺎﻓﺘﻪ‪.‬‬

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 ‫‪@ áÜÈÛa@õbäi@åß@BòíŠÄäÛaB@æbØß@Z@4üëc‬‬
‫ﻳﻜﺎﺩ ﻳﻨﻌﻘﺪ ﺍﻹﲨﺎﻉ ﻋﻨﺪ ﺍﳌﺸﺘﻐﻠﲔ ﲟﻨﺎﻫﺞ ﺍﻟﺒﺤﺚ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻋﻠﻰ ﺃﻥ "ﻫﺪﻑ ﺍﻟﻌﻠﻢ‬
‫‪(Dawis:‬‬ ‫ﻭﺃﻥ ﺍﻟﻨﻈﺮﻳﺔ "ﻫﻲ ﺍﳌﻨﺘﺞ ﺍﻟﻨﻬﺎﺋﻲ ﻟﻠﻨﺸﺎﻁ ﺍﻟﻌﻠﻤﻲ"‬ ‫)‪(Turner, 1978:24‬‬ ‫ﻫﻮ ﺑﻨﺎﺀ ﺍﻟﻨﻈﺮﻳﺎﺕ"‬
‫)‪ ، 468‬ﻭﺃﻥ "ﺃﻱ ﻣﻨﺎﻗﺸﺔ ﻟﻠﻌﻠﻢ ﻻ ﳝﻜﻦ ﺃﻥ ﺗﻜﺘﻤﻞ ﺩﻭﻥ ﺇﺷﺎﺭﺓ ﺇﱄ ﺍﳌﻜﺎﻥ ﺍﶈﻮﺭﻱ ﺍﻟﺬﻱ ﺗﺸﻐﻠﻪ ﺍﻟﻨﻈﺮﻳﺎﺕ‬
‫ﻓﻴﻪ…" )‪ (Abrahamson, 1983: 14‬ﻭﻳﻜﺮﺭ ﻛﲑﻟﻨﺠﺮ ﰲ ﺃﺣﺪ ﻣﺆﻟﻔﺎﺗﻪ ﺍﳌﻌﺮﻭﻓﺔ ‪(Kerlinger, 1979: 16,‬‬

‫)‪ 280‬ﺍﻟﺘﺄﻛﻴﺪ ﻣﺮﺓ ﺑﻌﺪ ﻣﺮﺓ ﺃﻥ "ﺍﳍﺪﻑ ﺍﻷﺳﺎﺳﻲ ﻟﻠﻌﻠﻢ ﻫﻮ ﺍﻟﺘﻮﺻﻞ ﺇﱃ ﺍﻟﻨﻈﺮﻳﺎﺕ … ﻭﻫﻮ ﺍﺧﺘﺮﺍﻉ ﻭﺇﳚﺎﺩ‬
‫ﺗﻔﺴﲑﺍﺕ ﺻﺤﻴﺤﺔ ﻟﻠﻈﻮﺍﻫﺮ ﺍﻟﻄﺒﻴﻌﻴﺔ … ﻓﺎﻟﻌﻠﻤﺎﺀ ﻳﻘﺪﺭﻭﻥ ﺍﻟﻨﻈﺮﻳﺎﺕ ﺗﻘﺪﻳﺮﺍ ﻛﺒﲑﺍ‪ ،‬ﻭﳍﻢ ﻛﻞ ﺍﳊﻖ ﰲ‬
‫ﺫﻟﻚ‪ ،‬ﻓﺘﻘﺪﻳﺮﻫﻢ ﻣﻨﻄﻠﻖ ﻣﻦ ﺃﻫﺪﺍﻑ ﺍﻟﻌﻠﻢ‪ ،‬ﺫﻟﻚ ﺃﻥ ﺍﻟﻨﻈﺮﻳﺔ ﻫﻲ ﺍﻷﺩﺍﺓ ﺍﻟﱵ ﻳ‪‬ﻌﺒ‪‬ﺮ ﻣﻦ ﺧﻼﳍﺎ ﻋﻦ ﺗﻠﻚ‬
‫ﺍﻷﻫﺪﺍﻑ‪ ،‬ﻭﺑﻨﺎﺀ ﻋﻠﻰ ﺫﻟﻚ ﻓﺈﻧﻪ ﻻ ﻫﺪﻑ ﻟﻠﻌﻠﻢ ﺇﻻ ﺍﻟﻨﻈﺮﻳﺔ ﺃﻭ )ﻣﺎ ﻳﺘﺄﺗﻰ ﻣﻦ ﺧﻼﳍﺎ ﻣﻦ( ﺍﻟﻔﻬﻢ ﻭﺍﻟﺘﻔﺴﲑ"‪.‬‬
‫ﻭﻳﺘﻔﻖ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﺃﻥ ﻏﺎﻳﺔ ﺍﻟﻌﻠﻢ ﻫﻲ ﺍﻟﻔﻬﻢ ‪ Understanding‬ﻭﺍﻟﺘﻔﺴﲑ ‪ Explanation‬ﻭﺍﻟﺘﻨﺒﺆ‬
‫‪ ،Prediction‬ﻓﻴﻘﻮﻝ ﻛﻴﻨﻴﺚ ﺑﻴﻠﻲ ﺃﻧﻪ ﳝﻜﻦ "ﺗﻌﺮﻳﻒ ﺍﻟﺘﻨﻈﲑ ﺑﺄﻧﻪ ﻋﻤﻠﻴﺔ "ﺗﺴﺘﻬﺪﻑ" ﺍﻟﺘﻮﺻﻞ ﺇﱃ ﺗﻔﺴﲑﺍﺕ‬
‫ﻭﺗﻨﺒﺆﺍﺕ ﺑﺎﻟﻈﻮﺍﻫﺮ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﻳﺘﻢ ﺫﻟﻚ ﻋﺎﺩﺓ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﺮﺑﻂ ﺑﲔ )ﺍﻟﻈﺎﻫﺮﺓ( ﻣﻮﺿﻮﻉ ﺍﻻﻫﺘﻤﺎﻡ …‬

‫ﻭﺑﲔ ﺑﻌﺾ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻷﺧﺮﻯ" )‪ (Bailey, 1987: 32-33‬ﻭﻟﻜﻦ ﻫﻨﺎﻙ ﻣﻦ ﻳﺮﻯ ﺃﻥ "ﺍﻟﺘﻨﺒﺆ ﻻ ﳝﺜﻞ ﻫﺪﻓﺎ ﻣﻦ‬
‫ﺃﻫﺪﺍﻑ ﺍﻟﻌﻠﻢ ﺑﻘﺪﺭ ﻣﺎ ﻳﻌﺘﱪ ﺃﺩﺍﺓ ﻻﺧﺘﺒﺎﺭ ﺍﻟﻨﻈﺮﻳﺎﺕ" )‪ ،(Dawis: 468‬ﻭﻫﻲ ﻗﻀﻴﺔ ﺧﻼﻓﻴﺔ ﺑﲔ ﻋﻠﻤﺎﺀ‬
‫ﺍﳌﻨﺎﻫﺞ‪.‬‬
‫ﻭﻳﻮﺿﺢ ﺭﻭﺑﺮﺕ ﺩﻭﺑﲔ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﺸﻬﲑ ﺣﻮﻝ "ﺑﻨﺎﺀ ﺍﻟﻨﻈﺮﻳﺎﺕ" )‪ ،(Dubin, 1978: 57‬ﺃﻥ‬
‫ﺍﻟﺴﺒﺐ ﰲ ﺍﺣﺘﻼﻝ ﺍﻟﻨﻈﺮﻳﺔ ﳍﺬﺍ ﺍﳌﻜﺎﻥ ﺍﶈﻮﺭﻱ ﻣﻦ ﺑﻨﺎﺀ ﺍﻟﻌﻠﻢ ﻳﺮﺟﻊ ﺇﱃ ﺃﻥ ﺍﻟﺒﺎﺣﺚ ﻋﻨﺪﻣﺎ ﻳﻘﻮﻡ ﲟﻼﺣﻈﺔ‬
‫"ﺷﺮﳛﺔ" ﻣﻦ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﶈﻴﻂ ﺑﻪ ﻓﺈﻧﻪ ﳛﺎﻭﻝ‪ -‬ﻣﻦ ﺧﻼﻝ ﺍﻟﻨﻈﺮﻳﺔ‪ -‬ﺇﺿﻔﺎﺀ ﺷﻲﺀ ﻣﻦ ﺍﻟﺘﺮﺗﻴﺐ ﺃﻭ ﺍﻟﺘﻨﻈﻴﻢ‬
‫ﻋﻠﻰ ﺫﻟﻚ ﺍﳋﻀ ‪‬ﻢ ﺍﳌﻀﻄﺮﺏ ﺍﳌﺎﺋﺞ ﻣﻦ ﺍﳌﺜﲑﺍﺕ ﺍﻟﱵ ﺗﺄﺗﻴﻪ ﻣﻦ ﻋﺎﱂ ﺍﳋﱪﺓ ﺍﳊﺴﻴﺔ‪ ،‬ﻭﻛﺬﻟﻚ ﻓﺈﻥ ﺍﻷﺳﺎﻟﻴﺐ‬
‫ﺍﻟﱵ ﻳﺴﺘﺨﺪﻣﻬﺎ ﺍﳌﻨ ﹼﻈﺮ ﻟﺘﺤﻘﻴﻖ ﺫﻟﻚ ﺍﻟﺘﺮﺗﻴﺐ ﺇﳕﺎ ﻫﻲ ﺃﻣﻮﺭ ﳏﻠﻬﺎ "ﻋﻘﻞ" ﺍﻟﺒﺎﺣﺚ ﻧﻔﺴﻪ‪ ،‬ﻭﻣﻌﲎ ﺫﻟﻚ ﺃﻥ‬
‫"ﻣﻮﻗﻊ ﺍﻟﻨﻈﺮﻳﺔ )ﺃﻭ ﻣﻜﺎ‪‬ﺎ( ﻫﻮ ﺍﻟﻌﻘﻞ ﺍﻟﺒﺸﺮﻱ" ﻭﺃﻥ ﺍﳊﺎﺟﺔ ﺇﱃ ﺍﻟﺘﻨﻈﲑ ﳏﻠﻬﺎ ﺍﻟﻌﻘﻞ‪ ،‬ﻓﺎﳋﱪﺍﺕ ﺍﻟﻮﺍﻗﻌﻴﺔ "ﲤﺮ‬
‫ﺧﻼﻝ ﺍﳊﻮﺍﺱ ﻭﺗﺴﺠ‪‬ﻞ ﰲ ﺍﻟﻌﻘﻞ" ﺍﻟﺬﻱ ﻳﻘﻮﻡ ﺑﻔﺮﺯﻫﺎ ﻭﺗﺼﻨﻴﻔﻬﺎ ﻭﺗﺮﺗﻴﺒﻬﺎ ﻭﻓﻘﺎ ﳌﻨﻄﻖ ﻣﺮﻛﺐ –ﺃﻳﻀﺎ‪ -‬ﰲ‬
‫ﺩﺍﺧﻞ ﺍﻟﻌﻘﻞ‪.‬‬
‫ﻭﻗﺪ ﻳﺘﺼﻮﺭ ﺍﻟﺒﻌﺾ ﺃﻥ ﺍﳌﺸﺎﻫﺪﺍﺕ ﺍﻟﻮﺍﻗﻌﻴﺔ ﺍﶈﻘﻘﺔ ﺃﻭ ﻣﺎ ﻳﺴﻤﻰ ﺃﺣﻴﺎﻧﺎ ﺑﺎﳊﻘﺎﺋﻖ ﺍﻹﻣﺒﲑﻳﻘﻴﺔ‬
‫‪ Empirical Facts‬ﻗﺎﺩﺭﺓ ﻋﻠﻰ ﺃﻥ ﺗﺘﺤﺪﺙ ﻋﻦ ﻧﻔﺴﻬﺎ ﺑﻨﻔﺴﻬﺎ‪ ،‬ﻭﺃ‪‬ﺎ ﳝﻜﻦ ﺃﻥ ﺗﺰﻭﺩﻧﺎ "ﺑﺎﳌﻌﺮﻓﺔ" ﺍﻟﻌﻠﻤﻴﺔ‬
‫ﺍﻟﻨﻬﺎﻳﺔ ﺣﻮﻝ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﱵ ‪‬ﻤﻨﺎ ﺩﺭﺍﺳﺘﻬﺎ‪ ،‬ﻭﺃﻥ ﺍﻟﻨﻈﺮﻳﺎﺕ ﻻ ﲣﺮﺝ ﻋﻦ ﻛﻮ‪‬ﺎ ﳎﺮﺩ ﲡﻤﻴﻊ ﻟﺘﻠﻚ ﺍﳊﻘﺎﺋﻖ‪ ،‬ﰒ‬

‫‪-١٠٥-‬‬
‫ﺍﻟﺮﺑﻂ ﺑﻴﻨﻬﺎ ﺑﻄﺮﻳﻘﺔ ﺁﻟﻴﺔ ﺃﻭﺗﻮﻣﺎﺗﻴﻜﻴﺔ ﻭﻟﻜﻦ ﺍﻷﻣﺮ ﻋﻠﻰ ﺧﻼﻑ ﺫﻟﻚ ﺗﺄﻛﻴﺪﺍ‪ .‬ﻳﻘﻮﻝ ﻛﻴﻨﻴﺚ ﻫﻮﻓﺮ‬
‫)‪ (Hoover, 1980: 64‬ﺇﻥ ﺍﻟﺼﻮﺭﺓ ﺍﻟﺸﺎﺋﻌﺔ ﻟﺪﻯ ﺍﻟﻜﺜﲑﻳﻦ ﻋﻦ ﺍﻟﻌﻠﻢ ﺗﺘﻤﺜﻞ ﰲ ﻗﻴﺎﻡ ﺍﻟﺒﺎﺣﺜﲔ ﺑﺘﺠﻤﻴﻊ ﻧﺘﻒ‬
‫ﻣﻦ ﺍﳌﻌﻠﻮﻣﺎﺕ ﻣﻦ ﺧﻼﻝ ﺩﺭﺍﺳﺎ‪‬ﻢ ﻭﺍﺳﺘﻘﺼﺎﺀﺍ‪‬ﻢ‪ ،‬ﰒ ‪‬ﻧ ﹾﻈﻢ ﺗﻠﻚ ﺍﳌﻌﻠﻮﻣﺎﺕ ﺍﳉﺰﺋﻴﺔ ﻣﻌﺎ ﻭﲢﻮﻳﻠﻬﺎ ﺇﱃ‬
‫ﻧﻈﺮﻳﺎﺕ‪ ،‬ﻛﻤﺎ ﻳﺘﺼﻮﺭ ﻫﺆﻻﺀ ﺃﻥ ﺍﺧﺘﺒﺎﺭ ﺍﻟﻨﻈﺮﻳﺎﺕ ﺇﳕﺎ ﻳﻜﻤﻦ ﰲ ﺍﻟﺘﺄﻛﺪ ﳑﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﺗﻠﻚ ﺍﻟﻨﻈﺮﻳﺎﺕ ﺗﻔﺴﺮ‬
‫ﻣﺎ ﻫﻮ ﻣﻌﺮﻭﻑ ﻋﻦ ﺗﻠﻚ ﺍﻟﻈﻮﺍﻫﺮ ﺃﻡ ﻻ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﻮﺍﻗﻊ ﻛﻤﺎ ﻳﻘﻮﻝ ﻫﻮﺍﺭﺩ )‪ (Howard, 1985: 257‬ﻫﻮ ﺃﻥ‬
‫"ﺍﳊﻘﺎﺋﻖ ﺍﻹﻣﺒﲑﻳﻘﻴﺔ ﳝﻜﻦ ﺃﻥ ﺗﺴﺘﺨﺪﻡ ﰲ ﺗﺪﻋﻴﻢ ﻋﺪﺩ ﻛﺒﲑ ﻣﻦ ﺍﳌﻮﺍﻗﻒ ﺍﻟﻨﻈﺮﻳﺔ ﺍﳌﺘﻨﺎﻗﻀﺔ …" ﻭﻣﻦ ﻫﻨﺎ‬
‫ﻓﺈﻥ ﺍﻟﺼﻠﺔ ﺑﲔ ﺍﳊﻘﺎﺋﻖ ﺍﻹﻣﺒﲑﻳﻘﻴﺔ ﻭﺍﻟﻨﻈﺮﻳﺎﺕ ﻟﻴﺴﺖ ﺻﻠﺔ ﻣﺘﻴﻨﺔ ﻛﻤﺎ ﻗﺪ ﻳﺘﺒﺎﺩﺭ ﺇﱃ ﺍﻟﺬﻫﻦ‪ ،‬ﺑﻞ ﺇﻥ ﺍﻷﻣﺮ‬
‫ﻋﻠﻰ ﺍﻟﻌﻜﺲ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻓﺈﻥ "ﺍﳌﺸﺎﻫﺪﺍﺕ ﺍﻟﻮﺍﻗﻌﻴﺔ ﰲ ﺍﻟﻌﻠﻢ ﺗﻌﺘﻤﺪ ﰲ ﺍﳊﻘﻴﻘﺔ ﻋﻠﻰ ﺍﻟﻨﻈﺮﻳﺔ"‪ ،‬ﻭﻳﺘﺴﺎﺀﻝ‬
‫ﻫﻮﺍﺭﺩ ﺑﻌﺪ ﺫﻟﻚ ﻗﺎﺋﻼ ﺃﻧﻪ ﺇﺫﺍ ﻛﺎﻧﺖ "ﺍﳊﻘﺎﺋﻖ ﺍﻟﺼﻠﺒﺔ" ﻟﻦ ﳝﻜﻦ ﺍﺳﺘﺨﺪﺍﻣﻬﺎ ﺑﻨﺠﺎﺡ ﺃﺑﺪﺍ ﳊﺴﻢ ﺍﳋﻼﻑ ﺑﲔ‬
‫ﺍﻟﻨﻈﺮﻳﺎﺕ ﺍﳌﺘﺼﺎﺭﻋﺔ ﻭﺗﺮﺟﻴﺢ ﻛﻔﺔ ﻭﺍﺣﺪﺓ ﻣﻨﻬﺎ ﻓﻜﻴﻒ ﺇﺫﻥ ﻳﺘﻢ ﺍﻻﺧﺘﻴﺎﺭ ﺑﲔ ﺍﻟﻨﻈﺮﻳﺎﺕ‪ ،‬ﻭﳚﻴﺐ ﻋﻠﻰ ﺫﻟﻚ‬
‫ﻣﺴﺘﺸﻬﺪﺍ ﺑﻘﻮﻝ ﻣﺎﻛﻤﻮﻟﲔ "ﺇﻥ ﺗﻘﺪﻳﺮ ﻗﻴﻤﺔ ﺍﻟﻨﻈﺮﻳﺎﺕ ﺃﻗﺮﺏ ﰲ ﺟﻮﺍﻧﺐ ﻫﺎﻣﺔ ﻣﻨﻪ ﺇﱃ ﺇﺻﺪﺍﺭ ﺍﻷﺣﻜﺎﻡ‬
‫ﺍﻟﻘﻴﻤﻴﺔ ﻣﻨﻪ ﺇﱃ ﺍﻻﺳﺘﻨﺘﺎﺝ ﺍﶈﻜﻮﻡ ﺑﻘﻮﺍﻋﺪ ﺻﺎﺭﻣﺔ ﻋﻠﻰ ﺍﻟﺼﻮﺭﺓ ﺍﻟﱵ ﺗﺴﻠﻢ ‪‬ﺎ ﺗﻘﺎﻟﻴﺪ ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻢ‬
‫ﺍﻟﻜﻼﺳﻴﻜﻴﺔ"‪.‬‬
‫ﻭﻳﺪﻟﻞ ﻣﺎﻛﻤﻮﻟﲔ ﻋﻠﻰ ﺻﺤﺔ ﺭﺃﻳﻪ ﻗﺎﺋﻼ "ﺇﻥ ﺣﻘﻴﻘﺔ ﻛﻮﻥ ﻋﻤﻠﻴﺔ ﺗﻘﺪﻳﺮ ﻗﻴﻤﺔ ﺍﻟﻨﻈﺮﻳﺎﺕ ﻫﻲ ﺻﻮﺭﺓ‬
‫ﻣﺘﻄﻮﺭﺓ ﻣﻦ ﺇﺻﺪﺍﺭ ﺍﻷﺣﻜﺎﻡ ﺍﻟﻘﻴﻤﻴﺔ ﳝﻜﻦ ﺃﻥ ﺗﻔﺴﺮ ﻟﻨﺎ ﻇﺎﻫﺮﺓ ﻣﻦ ﺃﻭﺿﺢ ﲰﺎﺕ ﺍﻟﻌﻠﻢ ‪ ..‬ﺍﳌﺴﺘﻤﺮﺓ‬
‫ﻭﺍﳌﻨﺘﺸﺮﺓ ﰲ ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﻛﻞ ﺍﳌﺴﺘﻮﻳﺎﺕ ‪ "..‬ﺃﻻ ﻭﻫﻰ ﺍﳋﻼﻑ ﻭﺍﻟﱰﺍﻉ ﺍﳌﺴﺘﻤﺮ ﺑﲔ ﺍﻟﻌﻠﻤﺎﺀ ‪،Controversy‬‬
‫ﻓﻠﻮ ﺻﺢ ﺍﻟﺘﺼﻮﺭ ﺍﻟﺘﻘﻠﻴﺪﻱ ﻟﻠﻌﻠﻢ ﻟﻜﺎﻧﺖ ﻫﻨﺎﻙ ﻃﺮﻳﻘﺔ ﻭﺍﺿﺤﺔ ﳏﺪﺩﺓ ﲢﺴﻢ ﺍﳋﻼﻑ ﺑﲔ ﺍﻟﻨﻈﺮﻳﺎﺕ‬
‫ﻭﺗﻮﺻﻠﻨﺎ ﺇﱃ "ﺃﻓﻀﻞ ﻧﻈﺮﻳﺔ" ﻳﻨﺒﻐﻲ ﻋﻠﻰ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻻﻟﺘﺰﺍﻡ ‪‬ﺎ‪ ،‬ﻭﻟﻜﻦ ﺍﻷﻣﺮ ﻟﻴﺲ ﻛﺬﻟﻚ ﻛﻤﺎ ﻫﻮ ﻣﺸﺎﻫﺪ ﻣﻦ‬
‫ﺍﺳﺘﻤﺮﺍﺭ ﻧﻔﺲ ﺍﻟﻨﻈﺮﻳﺎﺕ ﺍﳌﺘﺼﺎﺭﻋﺔ ﰲ ﺍﻟﺴﺎﺣﺔ ﺩﻭﻥ ﺣﺴﻢ‪.‬‬
‫ﻭﻳﺘﻔﻖ ﺃﺑﺮﺍ ﻫﺎﻣﺴﻮﻥ )‪ (Abrahamson: 15-16‬ﻣﻊ ﻫﺬﺍ ﺍﻟﺮﺃﻱ ﻣﻮﺿﺤﺎ ﺃﻥ ﺍﻟﻨﻈﺮﻳﺎﺕ ﺗﻮﺟﻪ‬
‫ﺍﻟﺒﺤﻮﺙ ﰲ ﻣﺮﺣﻠﺔ "ﺻﻴﺎﻏﺔ ﺍﳌﻔﺎﻫﻴﻢ ﻭﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﱵ ﺗﺒﺪﻭ ﺫﺍﺕ ﺃﳘﻴﺔ" ﰲ ﺇﻃﺎﺭ ﺫﻟﻚ ﺍﻟﻔﻬﻢ ﺍﻟﻨﻈﺮﻱ‪" ،‬ﻭﻟﻜﻦ‬
‫ﺗﺄﺛﲑ ﺍﻟﻨﻈﺮﻳﺔ ﻋﻠﻰ ﺍﻟﺒﺤﻮﺙ ﻻ ﻳﺘﻮﻗﻒ ﻋﻨﺪ ﻫﺬﺍ ﺍﳊﺪ‪ ،‬ﻓﺎﻟﻨﻈﺮﻳﺔ ﺗﻮﺍﺻﻞ ﺑﻌﺪ ﺫﻟﻚ ﺗﻘﺪﱘ ﺍﻹﻃﺎﺭ ﺍﻟﻨﻈﺮﻱ‬
‫ﺍﻟﺬﻱ ﻳﺘﻢ ﰲ ﺿﻮﺋﻪ ﺗﻘﻮﱘ ﺍﻟﻨﺘﺎﺋﺞ ‪ ..‬ﻓﺎﳊﻘﺎﺋﻖ ﻛﻤﺎ ﻳﻘﻮﻝ ﺁﻛﺮﻣﺎﻥ ﻭﺑﺎﺭﺳﻮﻧﺰ ﻻ ﺗﻔﺮﺽ ﺇﻃﺎﺭ )ﻧﻈﺮﻳﺎ(‬
‫ﻟﺘﻔﺴﲑ ﻧﻔﺴﻬﺎ‪ ،‬ﻭﻟﻜﻦ ﺫﻟﻚ ﺍﻹﻃﺎﺭ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺄﰐ ﻣﻦ ﻋﻘﻞ ﻳﻘﻮﻡ ﺑﺎﻟﺘﺤﻠﻴﻞ …"‪ ،‬ﻭﻳﻮﺍﺻﻞ ﺃﺑﺮﺍ ﻫﺎﻣﺴﻮﻥ‬
‫…‬ ‫ﺍﺳﺘﺸﻬﺎﺩﻩ ﺑﺘﺎﻟﻜﻮﺕ ﺑﺎﺭﺳﻮﻧﺰ ﻭﺗﺸﺎﺭﻟﺰ ﺁﻛﺮﻣﺎﻥ ﺇﺫ ﻳﻘﺮﺭﺍﻥ ﺃﻥ "ﺍﻟﻮﺍﻗﻊ ﺫﺍﺗﻪ ﺷﺪﻳﺪ ﺍﻟﺘﻌﻘﻴﺪ ﻭﺍﻟﺘﺪﺍﺧﻞ‬
‫ﻭﻟﻜﻲ ﻧﺼﻞ ﺇﱃ ﻓﻬﻢ ﺃﻱ ﺟﺰﺀ ﻣﻨﻪ ﻓﺈﻧﻨﺎ ﻧﻀﻊ ﻷﻧﻔﺴﻨﺎ ﺣﺪﻭﺩﺍ ‪ ،Boundaries‬ﻭﻣﻌﲎ ﻫﺬﺍ ﺃﻧﻨﺎ ﻧﺮﻛﺰ ﻓﻘﻂ‬
‫ﻋﻠﻰ ﻗﻄﺎﻉ ﳏﺪﻭﺩ ﻣﻦ ﺍﻟﻮﺍﻗﻊ‪ ،‬ﰒ ﺇﻥ ﻋﻠﻴﻨﺎ ﺃﻥ ﳔﺘﺎﺭ ﺑﻌﺾ ﺍﻷﺟﺰﺍﺀ ﻓﻘﻂ ﻣﻦ ﺑﲔ ﻣﺎ ﺍﻗﺘﻄﻌﻨﺎﻩ ﻟﻜﻲ ﻧﺮﻛﺰ‬
‫ﻋﻠﻴﻪ‪ ،‬ﻭﰲ ﻣﻌﻈﻢ ﺍﻷﺣﻮﺍﻝ ﻓﺈﻥ ﺍﻷﻃﺮ ﺍﻟﻨﻈﺮﻳﺔ ﻫﻲ ﺍﻟﱵ ﺗﻘﺪﻡ ﻟﻨﺎ ﺍﳌﻌﺎﻳﲑ ﺍﻟﱵ ﻳﺘﻢ ﰲ ﺿﻮﺋﻬﺎ ﺍﺳﺘﺨﻼﺹ ﺗﻠﻚ‬

‫‪-١٠٦-‬‬
‫ﺍﻷﺟﺰﺍﺀ ﻣﻦ ﻋﺎﱂ ﺍﻟﻮﺍﻗﻊ‪ ،‬ﻭﻋﻤﻠﻴﺔ ﺍﻻﺳﺘﺨﻼﺹ ﻫﺬﻩ ﻻ ﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﳍﺎ ﺣﺘﻤﺎ ﺁﺛﺎﺭ ﻋﻤﻴﻘﺔ ﻋﻠﻰ ﻣﺎ ﺳﻮﻑ‬
‫ﻧﺮﺍﻩ ﺃﻭ ﻧﺸﺎﻫﺪﻩ‪ ،‬ﻭﻣﻦ ﻫﻨﺎ ﻓﺈﻥ ﻛﻞ ﺗﺼﻮﺭ ﻧﺒﺪﺃ ﺑﻪ )ﲝﺜﻨﺎ( ﺳﻮﻑ ﻳﻘﻮﺩﻧﺎ ﺇﱃ ﻧﺘﺎﺋﺞ ﳐﺘﻠﻔﺔ‪ ،‬ﻭﻋﻠﻰ ﺍﳉﺎﻧﺐ‬
‫ﺍﻵﺧﺮ ﻣﻦ ﺍﳌﻌﺎﺩﻟﺔ ﻓﺈﻥ ﻛﻞ ﺗﺼﻮﺭ ﻧﻈﺮﻱ ﺳﻴﻘﻮﺩﻧﺎ ﺇﱃ ﺇﻏﻔﺎﻝ ﺑﻌﺾ ﺟﻮﺍﻧﺐ ﺍﳌﻮﻗﻒ ﺍﻟﻜﻠﻰ‪ ،‬ﻭﺍﻟﱵ ﻗﺪ ﻳﺜﺒﺖ‬
‫ﻟﻨﺎ ﻓﻴﻤﺎ ﺑﻌﺪ ﺃ‪‬ﺎ ﻛﺎﻧﺖ ﺃﻫﻢ ﺍﳉﻮﺍﻧﺐ ﺍﻟﱵ ﻛﺎﻥ ﳚﺐ ﺃﺧﺬﻫﺎ ﰲ ﺍﻻﻋﺘﺒﺎﺭ"‪.‬‬
‫ﻭﺇﺫﺍ ﻛﻨﺎ ﻗﺪ ﺭﺃﻳﻨﺎ ﻣﻊ ﻫﻮﻓﺮ‪ ،‬ﻭﺃﺑﺮﺍﻫﺎﻣﺴﻮﻥ ﰒ ﻣﻊ ﻫﻮﺍﺭﺩ‪ ،‬ﻭﺑﺎﺭﺳﻮﻧﺰ ﻭﺁﻛﺮﻣﺎﻥ‪ ،‬ﺃﻥ ﺍﻟﻌﻼﻗﺔ ﺑﲔ‬
‫ﺍﻟﻨﻈﺮﻳﺔ ﻭﺍﳊﻘﺎﺋﻖ ﺍﻹﻣﺒﲑﻳﻘﻴﺔ ﺗﻘﻮﻡ ﻋﻠﻰ ﺍﻟﺘﺄﺛﲑ ﺍﳌﺘﺒﺎﺩﻝ ﺑﲔ ﻣﻌﻄﻴﺎﺕ ﺍﳊﻮﺍﺱ ﻭﻣﻌﻄﻴﺎﺕ ﺍﻟﻌﻘﻞ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻗﺪ‬
‫ﺗﺒﲔ ﻟﻨﺎ ﺃﻥ ﺍﳊﻘﺎﺋﻖ ﺍﻹﻣﺒﲑﻳﻘﻴﺔ ‪-‬ﺭﻏﻢ ﺍﻟﺜﻘﺔ ﺍﻟﻜﺒﲑﺓ ﺍﻟﱵ ﻳﻮﻟﻴﻬﺎ ﳍﺎ ﺍﳌﻨﻈﻮﺭ ﺍﻟﻌﻠﻤﻲ ﺍﻟﺘﻘﻠﻴﺪﻱ‪ -‬ﻳﺘﻢ ﺍﻟﺘﻮﺻﻞ‬
‫ﺇﻟﻴﻬﺎ ﺃﺻﻼ ﰲ ﺇﻃﺎﺭ ﳏﺪﻭﺩ ﻭﳏﺼﻮﺭ ﲝﺪﻭﺩ ﺍﻷﻃﺮ ﺍﻟﺘﺼﻮﺭﻳﺔ ﻟﻠﻨﻈﺮﻳﺔ )ﺍﻟﺼﺮﳛﺔ ﺃﻭ ﺍﻟﻀﻤﻨﻴﺔ( ﺍﻟﱵ ﺗﻮﺟﻪ‬
‫ﺗﻔﻜﲑ ﺍﻟﺒﺎﺣﺚ‪ ،‬ﻓﺈﻥ ﻫﺬﺍ ﻳﻌﲏ ﺃﻧﻪ ﻻ ﻭﺟﻮﺩ ﳊﻘﺎﺋﻖ ﺇﻣﺒﲑﻳﻘﻴﺔ ﺫﺍﺕ ﻣﻌﲎ ﺇﻻ ﺃﻥ ﺗﻜﻮﻥ ﻣﻨﻄﻠﻘﺔ ﻣﻦ ﺇﻃﺎﺭ‬
‫ﻧﻈﺮﻱ ﻣﻔﺮﻭﺽ ﻋﻠﻴﻬﺎ ﺍﺧﺘﻴﺎﺭﺍ ﻭﺗﻔﺴﲑﺍ‪.‬‬
‫ﻭﻳﺰﺩﺍﺩ ﺍﻷﻣﺮ ﻭﺿﻮﺣﺎ ﺇﺫﺍ ﻧﺎﻗﺸﻨﺎ ﻣﺎ ﻗﺪ ﺃﺻﺒﺢ ﻣﺴﻠﻤﺎ ﺑﻪ ﺍﻵﻥ ﻣﻦ ﺃﻥ ﺃﻱ ﻧﻈﺮﻳﺔ ﺇﳕﺎ ﺗﻘﻮﻡ ﻋﻠﻰ‬
‫ﳎﻤﻮﻋﺔ ﻣﻦ "ﺍﻻﻓﺘﺮﺍﺿﺎﺕ" ‪ Assumptions‬ﺍﻟﱵ ﻗﺪ ﻻ ﺗﻘﺒﻞ ﺍﻻﺧﺘﺒﺎﺭ ﰲ ﺍﻟﻮﺍﻗﻊ ﺍﻹﻣﺒﲑﻳﻘﻲ‪ ،‬ﻳﻘﻮﻝ ﻧﺎﻥ ﻟﲔ‬
‫ﻣﺜﻼ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﺸﻬﲑ ﻋﻦ ﺃﺳﺲ ﺍﻟﺒﺤﺚ ﺍﻻﺟﺘﻤﺎﻋﻲ )‪" (Nan Lin: 17-18‬ﺇﻥ ﻣﻦ ﺍﳌﻬﻢ ﺃﻥ ﻧﺸﲑ ﺇﱃ ﺃﻥ‬
‫ﺍﻟﻨﻈﺮﻳﺔ ﺗﻜﻮﻥ ﻣﺒﻨﻴﺔ ﺩﺍﺋﻤﺎ ﻋﻠﻰ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻻﻓﺘﺮﺍﺿﺎﺕ … ﺍﻟﱵ ﺗﻀﻊ ﺍﳊﺪﻭﺩ ﺍﻟﱵ ﺗﺼ ‪‬ﺪﻕ ﰲ ﻇﻠﻬﺎ‬
‫ﺍﻟﻨﻈﺮﻳﺔ‪ ،‬ﻭﻟﻜﻨﻨﺎ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻛﺜﲑﺍ ﻣﺎ ﳒﺪ ﻧﻈﺮﻳﺎﺕ ﺩﻭﻥ ﲢﺪﻳﺪ ﻟﻼﻓﺘﺮﺍﺿﺎﺕ ﺍﻟﱵ ﺗﻘﻮﻡ ﻋﻠﻴﻬﺎ‪ ،‬ﳑﺎ‬
‫ﻗﺪ ﻳﺆﺩﻱ ﺇﱃ ﺍﳋﻠﻂ ﻭﺍﻻﺿﻄﺮﺍﺏ ﻋﻨﺪ ﺍﺧﺘﺒﺎﺭ ﺍﻟﻨﻈﺮﻳﺔ ﺃﻭ ﺗﻄﺒﻴﻘﻬﺎ‪ ،‬ﺣﻴﺚ ﻻ ﻧﻌﺮﻑ ﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﻓﺸﻞ‬
‫ﺍﻟﻨﻈﺮﻳﺔ ﺭﺍﺟﻌﺎ ﺇﱃ ﺃ‪‬ﺎ ﺃﺻﻼ "ﻟﻴﺴﺖ ﻧﻈﺮﻳﺔ ﺟﻴﺪﺓ" ﺃﻭ ﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﻣﺮﺟﻊ ﺍﻟﻔﺸﻞ ﻫﻮ ﺗﻄﺒﻴﻘﻬﺎ ﰲ ﻣﻮﻗﻒ‬
‫ﻣﻌﲔ ﳐﺎﻟﻒ ﻟﻼﻓﺘﺮﺍﺿﺎﺕ ﺍﻟﱵ ﺑﻨﻴﺖ ﻋﻠﻴﻬﺎ ‪ ..‬ﻭﻫﺬﻩ ﺍﻻﻓﺘﺮﺍﺿﺎﺕ )ﺑﺎﻟﻄﺒﻊ( ﻟﻴﺴﺖ ﻣﻄﺮﻭﺣﺔ ﻟﻼﺧﺘﺒﺎﺭ‪ ،‬ﻷﻥ‬
‫ﻫﻨﺎﻙ ﺍﻋﺘﺮﺍﻓﺎ ﺑﺄ‪‬ﺎ ﺗﻜﻮﻥ ﺻﺤﻴﺤﺔ ﰲ ﺑﻌﺾ ﺍﳌﻮﺍﻗﻒ ﻭﻻ ﺗﻜﻮﻥ ﺻﺤﻴﺤﺔ ﰲ ﻣﻮﺍﻗﻒ ﺃﺧﺮﻯ"‪.‬‬
‫ﻭﻳﻌﻄﻴﻨﺎ ﺍﻷﺳﺘﺎﺫ ﻟﲔ ﻣﺜﺎﻻ ﺑﺎﻻﻓﺘﺮﺍﺿﺎﺕ ﺍﻟﱵ ﺗﻘﻮﻡ ﻋﻠﻴﻬﺎ ﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﺒﻨﺎﺋﻴﺔ ﺍﻟﻮﻇﻴﻔﻴﺔ ﰲ ﻋﻠﻢ‬
‫ﺍﻻﺟﺘﻤﺎﻉ‪ ،‬ﻓﻴﺬﻛﺮ ﺃﻥ ﺭﺍﻟﻒ ﺩﺍﺭﻳﻨﺪﻭﺭﻑ ﻗﺪ ﺃﻭﺿﺢ ﺃﻥ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺔ ﺗﻘﻮﻡ ﻋﻠﻰ ﺍﻻﻓﺘﺮﺍﺽ ﺑﺄﻥ ﻛﻞ ﳎﺘﻤﻊ‬
‫ﺇﳕﺎ ﻳﺘﺴﻢ ﺑﺎﻻﺳﺘﻘﺮﺍﺭ ﺍﻟﻨﺴﱯ ﻭﺍﻟﺘﻜﺎﻣﻞ ﺍﻟﻨﺴﱯ ﺑﲔ ﻋﻨﺎﺻﺮﻩ‪ ،‬ﻭﺃﻥ ﻛﻞ ﻋﻨﺼﺮ ﻳﺴﻬﻢ ﺇﳚﺎﺑﻴﺎ ﰲ ﺍﺳﺘﻘﺮﺍﺭ‬
‫ﺍ‪‬ﺘﻤﻊ‪ ،‬ﻭﺃﻥ ﲤﺎﺳﻚ ﺍ‪‬ﺘﻤﻊ ﻣﺒﲏ ﻋﻠﻰ ﺃﺳﺎﺱ ﻣﻦ ﺍﻻﺗﻔﺎﻕ ﺃﻭ ﺍﻹﲨﺎﻉ ﺑﲔ ﺃﻋﻀﺎﺋﻪ‪ ،‬ﰒ ﻳﺒﲔ ﻟﲔ ﺃﻧﻪ ﰲ ﺃﻱ‬
‫ﺣﺎﻟﺔ ﺗﻮﺟﺪ ﻓﻴﻬﺎ ﳐﺎﻟﻔﺔ ﳍﺬﻩ ﺍﻻﻓﺘﺮﺍﺿﺎﺕ ﺃﻭ ﻟﺒﻌﻀﻬﺎ ﻓﺈﻥ ﺍﻟﻨﻈﺮﻳﺔ ﺗﻔﻘﺪ ﺻﺪﻗﻬﺎ‪ ،‬ﻭﺑﻠﻐﺔ ﺃﺧﺮﻯ ﻓﺈﻥ ﺍﻟﺒﻨﺎﺋﻴﺔ‬
‫ﺍﻟﻮﻇﻴﻔﻴﺔ ﻳﻨﺒﻐﻲ ﺗﻄﺒﻴﻘﻬﺎ ﻭﻗﺒﻮﳍﺎ ﻓﻘﻂ ﰲ ﺍﳌﻮﺍﻗﻒ ﺍﻟﱵ ﺗﻄﺎﺑﻖ ﺍﳌﻮﺍﺻﻔﺎﺕ ﺍﻟﱵ ﲢﺪﺩﻫﺎ ﺗﻠﻚ ﺍﻻﻓﺘﺮﺍﺿﺎﺕ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﳋﻼﻑ ﺑﲔ ﺩﺍﺭﻳﻨﺪﻭﺭﻑ ﻭﺍﻟﻮﻇﻴﻔﻴﲔ ﺧﻼﻓﺎ ﻳﺪﻭﺭ ﰲ ﻧﻔﺲ ﺍﻟﻔﻠﻚ ﺍﻟﺜﻘﺎﰲ ﺍﻟﻌﺎﻡ ﻟﻠﺜﻘﺎﻓﺔ‬
‫ﺍﻟﻐﺮﺑﻴﺔ‪ ،‬ﺃﻭ ﺧﻼﻓﺎ ﰲ ﺩﺍﺧﻞ ﺍﻟﻌﺎﺋﻠﺔ‪ -‬ﻛﻤﺎ ﻳﻘﻮﻟﻮﻥ‪ -‬ﺑﲔ ﻣﻦ ﻳﺮﻛﺰﻭﻥ ﻋﻠﻰ ﺍﻻﺳﺘﻘﺮﺍﺭ ﻭﺍﻹﲨﺎﻉ ﻭﺑﲔ ﻣﻦ‬
‫ﻳﻘﺪﻡ ﻟﻨﺎ ﻣﺜﺎﻻ ﻳﺘﺠﺎﻭﺯ ﻧﻄﺎﻕ ﺍﻟﺜﻘﺎﻓﺔ‬ ‫)‪(Hoover: 74-75‬‬ ‫ﻳﺮﻛﺰﻭﻥ ﻋﻠﻰ ﺍﻟﺘﻐﲑ ﻭﺍﻟﺼﺮﺍﻉ‪ ،‬ﻓﺈﻥ ﻫﻮﻓﺮ‬

‫‪-١٠٧-‬‬
‫ﺍﻟﻮﺍﺣﺪﺓ‪ ،‬ﻓﻴﺒﲔ ﻟﻨﺎ ﺃﺛﺮ ﺍﻟﺘﻨﺸﺌﺔ ﻭﺍﻟﺘﺸﻜﻴﻞ ﺍﻟﺜﻘﺎﰲ ﻭﺍﳊﻀﺎﺭﻱ ﻟﻠﻌﻠﻤﺎﺀ‪ ،‬ﻗﺎﺋﻼ ﺇﻥ ﺛﻘﺎﻓﺔ ﺍ‪‬ﺘﻤﻊ ﺍﻷﻣﺮﻳﻜﻲ ﺍﻟﱵ‬
‫ﺗﺸﻜﻞ ﻭﺗﺪﻋﻢ ﺍﻟﻮﻻﺀ ﻟﻨﻈﺎﻡ ﺍﻗﺘﺼﺎﺩﻱ‪/‬ﺳﻴﺎﺳﻲ ﺭﺃﲰﺎﱄ ﻗﺪ ﺃﺩﺕ ﺇﱃ ﺃﻥ ﺍﻟﻜﺜﲑﻳﻦ ﻣﻦ ﺭﺟﺎﻝ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺴﻴﺎﺳﻴﺔ‬
‫ﻭﻋﻠﻤﺎﺀ ﺍﻻﺟﺘﻤﺎﻉ ﻭﻋﻠﻤﺎﺀ ﺍﻻﻗﺘﺼﺎﺩ ﻗﺪ ﺃﺧﺬﻭﺍ ﺫﻟﻚ ﺍﻟﻨﻈﺎﻡ ﻋﻠﻰ ﺃﻧﻪ ﳝﺜﻞ ﺍﳌﻌﻴﺎﺭ ‪ The Norm‬ﺍﻟﺬﻱ ﳛﺪﺩ‬
‫ﻣﻌﺎﱂ ﻣﺎ ﻳﻌﺘﱪ "ﳎﺘﻤﻌﺎ ﺳﻮﻳﹰﺎ"‪ ،‬ﻭﻣﻦ ﻫﻨﺎ ﻓﺈ‪‬ﻢ ﻗﺪ ﺭﻓﻀﻮﺍ ﻛﻞ ﺃﳕﺎﻁ ﺍﻟﺴﻠﻮﻙ ﺍﻟﱵ ﻻ ﺗﺘﻤﺸﻰ ﻣﻊ ﻧﻈﺎﻡ‬
‫ﺍﻟﺴﻮﻕ ﺍﳊﺮ‪ ،‬ﻭﺻﻨﻔﻮﻫﺎ ﰲ ﻓﺌﺎﺕ ﲢﻂ ﻣﻦ ﻗﺪﺭﻫﺎ ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭ ﺃ‪‬ﺎ ﺃﳕﺎﻁ ﺳﻠﻮﻛﻴﺔ ﺍﳓﺮﺍﻓﻴﺔ‪ ،‬ﺃﻭ ﻏﲑ ﻣﻨﺘﺠﺔ‪،‬‬
‫ﺃﻭ ﺳﻠﺒﻴﺔ‪ ،‬ﻭﻣﻦ ﺍﻟﻮﺍﺿﺢ ﺃﻥ ﻫﺬﻩ "ﺍﻟﺼﻔﺎﺕ ﻣﺴﺘﻨﺒﻄﺔ ﰲ ﺍﳊﻘﻴﻘﺔ ﺍﻟﻮﺍﻗﻌﺔ ﻣﻦ ﻧﻈﺮﻳﺔ ﺃﴰﻞ ﺗﻘﻮﻡ ﻋﻠﻰ ﺻﻮﺍﺏ‬
‫ﻧﺴﻖ ﺍﻗﺘﺼﺎﺩﻱ ﺳﻴﺎﺳﻲ ﻣﻌﲔ" ﻫﻮ ﺍﻟﻨﺴﻖ ﺍﻷﻣﺮﻳﻜﻲ‪ ،‬ﻭﺑﻄﺒﻴﻌﺔ ﺍﳊﺎﻝ ﻓﺈﻥ ﻣﻦ ﻳﻨﻄﻠﻖ ﻣﻦ ﻣﺜﻞ ﻫﺬﻩ‬
‫ﺍﻻﻓﺘﺮﺍﺿﺎﺕ ﺍﶈﺪﻭﺩﺓ ﲝﺪﻭﺩ ﺗﻠﻚ ﺍﻟﺜﻘﺎﻓﺔ ﺳﻴﻜﻮﻥ ﻣﻦ ﺍﻟﻴﺴﲑ ﻋﻠﻴﻪ‪ -‬ﻛﻤﺎ ﻳﻘﻮﻝ ﻫﻮﻓﺮ‪ -‬ﺃﻥ ﻳﺜﺒﺖ ﺃﻥ ﺃﻱ‬
‫ﻓﺮﺩ ﻳﺘﺼﺮﻑ ﺑﺪﻭﺍﻓﻊ ﻏﲑ ﺩﻭﺍﻓﻊ ﺍﻟﺬﺍﺗﻴﺔ ﺍﳌﺎﺩﻳﺔ ﻫﻮ ﺷﺨﺺ ﻗﺪ… "ﺳﺎﺀ ﺗﻜﻴﻔﻪ" ﺃﻭ ﺃﻧﻪ ﻳﺴﻠﻚ ﺑﻄﺮﻳﻘﺔ "ﻏﲑ‬
‫ﺠﺮ ﻋﻠﻴﻪ"!‪.‬‬
‫ﻋﻘﻼﻧﻴﺔ" ﺃﻭ ﺃﻧﻪ "ﲝﺎﺟﺔ ﺇﱃ ﺍﻟﻌﻼﺝ" ﺃﻭ ﺃﻧﻪ ﺣﱴ ﻗﺪ "ﻳﺴﺘﺤﻖ ﺍﳊ ‪‬‬
‫ﻭﻳﺆﻛﺪ ﺃﺣﺪ ﺍﳌﺘﺨﺼﺼﲔ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺴﻴﺎﺳﻴﺔ ﻧﻔﺲ ﺍﳌﻌﲎ ﻓﻴﻘﻮﻝ ﺇﻥ "ﻣﻌﻈﻢ ﺭﺟﺎﻝ ﺍﻟﻌﻠﻮﻡ‬
‫ﺍﻟﺴﻴﺎﺳﻴﺔ ﺍﻟﻐﺮﺑﻴﲔ ﻭﺇﻥ ﺍﲣﺬﻭﺍ ﲰﺖ ﺍﳊﻴﺎﺩ ﺍﻟﻘﻴﻤﻲ ﺍﻟﺼﺎﺭﻡ ﻓﺈ‪‬ﻢ ﻳﺆﻛﺪﻭﻥ ﺗﻘﺪﻳﺲ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ ﺍﻟﻠﻴﱪﺍﻟﻴﺔ‬
‫ﺍﻟﻐﺮﺑﻴﺔ‪ ،‬ﻭﺗﺮﻛﻴﺰﻫﺎ ﺍﳋﺎﻟﺺ ﻋﻠﻰ ﲢﻘﻴﻖ ﺍﻟﺮﺑﺢ ﺇﱃ ﺃﻗﺼﻰ ﺣﺪ ﳑﻜﻦ … ﻭﺍﳌﻌﺮﻓﺔ ﺍﻟﱵ ﺗﻘﺪﻡ ﻟﻨﺎ ‪‬ﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ‬
‫ﻟﻴﺴﺖ ﳏﺎﻳﺪﺓ ﻭﻟﻜﻨﻬﺎ ﻣﻨﺼﻬﺮﺓ ﺑﻄﺮﻳﻘﺔ ﺧﻔﻴﺔ ﻣﻊ ﺧﺼﺎﺋﺺ ﻭﺷﺨﺼﻴﺔ ﺍﳊﻀﺎﺭﺓ ﺍﻟﻐﺮﺑﻴﺔ" )‪.(Moten: 159‬‬
‫ﻭﻟﻜﻦ ﻛﻞ ﻫﺬﻩ ﺍﻟﻨﺘﺎﺋﺞ ﺍﳋﻄﲑﺓ ﺍﳌﺘﺮﺗﺒﺔ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﻮﺿﻊ ﺍﳌﺘﻤﻴﺰ ﻟﻠﻨﻈﺮﻳﺔ ﰲ ﺇﻃﺎﺭ ﺍﻟﺘﺼﻮﺭ ﺍﻟﻮﺿﻌﻲ‬
‫ﻟﻠﻌﻠﻢ )ﺍﻟﺬﻱ ﻻ ﻳﻘﺒﻞ ﺑﻐﲑ ﺍﳌﺸﺎﻫﺪﺍﺕ ﺍﳊﺴﻴﺔ ﻣﻀﺎﻓﺎ ﳍﺎ ﺍﻟﺘﻔﺴﲑﺍﺕ ﺍﻟﻈﻨﻴﺔ( ﺑﺪﺀﺍ ﻣﻦ ﺗﺄﺛﺮ ﺍﳊﻘﺎﺋﻖ‬
‫ﺍﻹﻣﺒﲑﻳﻘﻴﺔ… ﺍﺧﺘﻴﺎﺭﺍ ﰒ ﺗﻔﺴﲑﺍ … ﺑﺎﻹﻃﺎﺭ ﺍﻟﻨﻈﺮﻱ ﺍﳌﻮﺟ‪‬ﻪ ﻟﻠﺒﺤﻮﺙ ﺍﻟﱵ ﰎ ﺍﻟﺘﻮﺻﻞ ﻟﺘﻠﻚ ﺍﳊﻘﺎﺋﻖ ﻣﻦ‬
‫ﺧﻼﳍﺎ‪ ،‬ﺇﱃ ﻭﺟﻮﺩ ﺍﻓﺘﺮﺍﺿﺎﺕ ﺿﻤﻨﻴﺔ ﱂ )ﻭﻻ ﻳﺘﻮﻗﻊ ﺃﺻﻼ( ﺃﻥ ﻳﺘﻢ ﺍﺧﺘﺒﺎﺭﻫﺎ‪ -‬ﺗﻠﻚ ﺍﻟﻨﺘﺎﺋﺞ ﺍﳋﻄﲑﺓ )ﺍﻟﱵ‬
‫ﺗﺸﺘﺮﻙ ﻓﻴﻬﺎ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻣﻊ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻄﺒﻴﻌﻴﺔ( ﹸ‪‬ﻮﻥ ﻛﻠﻬﺎ ﺇﱃ ﺟﻮﺍﺭ ﺍﻟﺘﺄﺛﲑ ﺍﻟﺬﻱ ﲢﺪﺛﻪ "ﻧﻈﺮﻳﺎﺕ‬
‫ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ" ﺑﺎﻟﺬﺍﺕ ﻋﻠﻰ ﺣﻴﺎﺓ ﺍﻷﻓﺮﺍﺩ ﻭﺍ‪‬ﺘﻤﻌﺎﺕ ﺑﺼﻔﺔ ﻋﺎﻣﺔ‪ ،‬ﻓﻠﻘﺪ ﺗﺒﲔ ﻟﺮﺟﺎﻝ ﺍﻟﻌﻠﻮﻡ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺑﺼﻔﺔ ﺧﺎﺻﺔ ﺃﻥ ﺍﻟﻨﻈﺮﻳﺎﺕ ﻛﻤﺎ ﺗﻮﺟﻪ ﺍﻟﺒﺤﻮﺙ ﻭﺗﺆﺛﺮ ﰲ ﺗﻔﺴﲑ ﻧﺘﺎﺋﺠﻬﺎ‪ ،‬ﻓﺈ‪‬ﺎ ﺗﺆﺩﻱ ﺇﱃ‬
‫"ﺗﺸﻜﻴﻞ ﺍ‪‬ﺘﻤﻌﺎﺕ ﻋﻠﻰ ﺻﻮﺭ‪‬ﺎ"!‬
‫ﻓﻠﻘﺪ ﺃﻭﺿﺢ ﺟﻮﺭﺝ ﻫﻮﺍﺭﺩ )‪ (Howard: 262:263‬ﺃﻥ ﺑﻌﺾ ﻓﻼﺳﻔﺔ ﺍﻟﻌﻠﻢ ﻗﺪ ﺑﺪﺃﻭﺍ ﻳﺘﺒﻴﻨﻮﻥ‬
‫ﺑﺸﻜﻞ ﻣﺘﺰﺍﻳﺪ ﺃﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﺗﻘﺪﻡ ﺍﻟﻌﻠﻢ ﻳﺘﻢ ﻣﻦ ﺧﻼﻝ ﺍﺯﺩﻳﺎﺩ ﻗﺪﺭﺓ ﺍﻟﻨﻈﺮﻳﺎﺕ ﻋﻠﻰ ﺗﻔﺴﲑ ﺍﻟﻈﻮﺍﻫﺮ ﺍﳌﻮﺟﻮﺩﺓ‬
‫ﰲ ﺍﻟﻮﺍﻗﻊ‪ ،‬ﻓﺈﻥ ﺍﻷﺩﻕ ﻣﻦ ﺫﻟﻚ ﺃﻥ ﻧﻘﻮﻝ ﺇﻥ ﺗﻘﺪﻡ ﺍﻟﻌﻠﻢ ﺇﳕﺎ ﻳﺘﻢ ﻣﻦ ﺧﻼﻝ "ﺧﻠﻖ" ﻧﻈﺮﻳﺎﺕ ﺃﻓﻀﻞ ﻭﻟﻴﺲ‬
‫"ﺍﻛﺘﺸﺎﻑ" ﻧﻈﺮﻳﺎﺕ ﺃﻓﻀﻞ‪ … ،‬ﻭﻳﻘﺼﺪ ﻫﻮﺍﺭﺩ ﺑﺬﻟﻚ ﺃﻥ ﺍﻟﻌﻠﻤﺎﺀ ﺇﳕﺎ ﻳﺒﺘﻜﺮﻭﻥ ﺍﻟﻨﻈﺮﻳﺎﺕ ﺍﻟﱵ ﻳﺮﻭﻥ ﺃﻭ‬
‫ﻳﻈﻨﻮﻥ ﰲ ﺿﻮﺀ ﺧﱪﺍ‪‬ﻢ ﻭﻗﻴﻤﻬﻢ ﻭﺗﺼﻮﺭﺍ‪‬ﻢ ﺍﳌﺴﺘﻤﺪﺓ ﻣﻦ ﺛﻘﺎﻓﺘﻬﻢ ﺍﶈﻠﻴﺔ ﺃ‪‬ﺎ ﲤﺜﻞ ﺍﻟﻮﺍﻗﻊ ﺩﻭﻥ ﺃﻥ ﺗﺘﻮﻓﺮ‬
‫"ﻟﻠﻮﺍﻗﻊ" ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﻣﻘﺎﻭﻣﺘﻬﻢ‪ ،‬ﺑﻞ ﺍﻷﺻﺢ ﺃﻧﻪ ﻳﺘﺸﻜﻞ ﺑﺘﻠﻚ ﺍﻟﺮﺅﻳﺔ‪.‬‬

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‫ﻭﻳﻘﻮﻝ ﻫﻮﺍﺭﺩ ﺃﻥ ﺷﻜﻞ ﺍﻟﻨﻈﺮﻳﺔ ﻭﺧﺼﺎﺋﺼﻬﺎ ﺗﺘﻮﻗﻒ ﺇﱃ ﺣﺪ ﻛﺒﲑ ﻋﻠﻰ ﺍﳋﺼﺎﺋﺺ ﺍﻟﺬﺍﺗﻴﺔ‬
‫ﳌﺒﺪﻋﻬﺎ‪" ،‬ﻓﺎﻟﺴﻠﻮﻙ ﺍﻹﻧﺴﺎﱐ ﺍﻟﺬﻱ ﲢﺎﻭﻝ ﺍﻟﻨﻈﺮﻳﺔ ﺗﻔﺴﲑﻩ ﳝﻜﻦ ﺃﻳﻀﺎ ﺃﻥ ﻳﺘﻐﲑ ﺍﺳﺘﺠﺎﺑﺔ ﳌﺎ ﺗﻮﺟﻪ ﺇﻟﻴﻪ‬
‫ﺍﻟﻨﻈﺮﻳﺔ ﺫﺍ‪‬ﺎ‪ ..‬ﻭﻣﻦ ﻫﺬﺍ ﺍﳌﻨﻈﻮﺭ ﻓﺈﻧﻨﺎ ﻧﻨﻈﺮ ﺇﱃ ﻋﻠﻤﺎﺀ ﺍﻟﻨﻔﺲ ﻋﻠﻰ ﺃ‪‬ﻢ ﻋﻮﺍﻣﻞ ﰲ ﺗﺸﻜﻴﻞ ﺣﻴﺎﺓ ﺍﻟﺒﺸﺮ ‪..‬‬
‫ﻭﺃﻥ ﻋﻠﻴﻬﻢ ﺃﻥ ﻳﻌﺘﺮﻓﻮﺍ ﻭﻳﺘﻘﺒﻠﻮﺍ ﲟﻜﺎﻥ ﺍﻟﻘﻴﻢ ﰲ ﺟﻬﻮﺩﻫﻢ"‪ ،‬ﻭﻳﻀﺮﺏ ﻫﻮﺍﺭﺩ ﻣﺜﺎﻻ ﺑﺎﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﱵ ﺃﺟﺮﺍﻫﺎ‬
‫ﺳﺘﺎﻧﻠﻲ ﻣﻴﻠﺠﺮﺍﻡ ‪ Milgram‬ﺣﻮﻝ ﻃﺎﻋﺔ ﺍﻟﺴﻠﻄﺔ ﺍﳌﺘﻌﺴﻔﺔ‪ ،‬ﻭﻫﻲ ﺩﺭﺍﺳﺎﺕ ﺗﻌﺮﺿﺖ ﻟﻨﻘﺪ ﺷﺪﻳﺪ ﻣﻦ ﺣﻴﺚ‬
‫ﺃ‪‬ﺎ ﺗﺘﻀﻤﻦ ﻗﺒﻮﻻ ﲟﺒﺪﺃ ﺍﻟﻄﺎﻋﺔ ﻟﻠﺴﻠﻄﺔ ﻭﻟﻮ ﻛﺎﻧﺖ ﻣﺘﻌﺴﻔﺔ‪ ،‬ﻭﻓﺤﻮﻯ ﻫﺬﺍ ﺍﻟﻨﻘﺪ ﺍﻟﻮﺍﺳﻊ ﺍﻟﻨﻄﺎﻕ ﻫﻮ ﺃﻥ‬
‫ﻣﻌﻈﻢ ﺍﻟﻨﺎﺱ ﻳﺘﻔﻘﻮﻥ ﻋﻠﻰ ﺃﻥ "ﺍﻷﻓﻀﻞ ﺃﻻ ﻳﻄﻴﻊ ﺍﻟﻨﺎﺱ ﺍﻟﺴﻠﻄﺔ ﰲ ﻣﺜﻞ ﺗﻠﻚ ﺍﻟﻈﺮﻭﻑ"‪.‬‬
‫ﻭﻳﻀﻴﻒ ﻫﻮﺍﺭﺩ ﺃﻧﻨﺎ ﻟﻮ ﺃﺧﺬﻧﺎ ﺑﺎﳌﻨﻈﻮﺭ ﺍﶈﻤ‪‬ﻞ ﻗﻴﻤﻴﺎ ﺍﻟﺬﻱ ﻧﺪﻋﻮ ﺇﻟﻴﻪ ﻟﻜﺎﻥ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﺘﺠﻪ ﰲ ﲝﻮﺛﻨﺎ‬
‫ﰲ ﺍﲡﺎﻫﺎﺕ ﺃﺧﺮﻯ ﳐﺎﻟﻔﺔ ﻟﺪﺭﺍﺳﺎﺕ ﻣﻴﻠﺠﺮﺍﻡ ﻟﻨﺒﺤﺚ ﻣﺜﻼ ﻗﻀﺎﻳﺎ ﻛﺎﻵﺗﻴﺔ‪ :‬ﻣﺎ ﻫﻲ ﺍﻟﻈﺮﻭﻑ ﺍﻟﱵ ﺗﺴﺎﻋﺪ‬
‫ﺍﻷﻓﺮﺍﺩ ﻋﻠﻰ ﺭﻓﺾ ﺍﳌﻄﺎﻟﺐ ﻏﲑ ﺍﳌﻌﻘﻮﻟﺔ ﻟﺬﻭﻱ ﺍﻟﺴﻠﻄﺔ‪ … ،‬ﻭﻣﺎ ﻫﻲ ﺍﳋﻄﻮﻁ ﺍﻟﱵ ﻳﺴﲑ ﻓﻴﻬﺎ ﺍﻟﺘﻔﻜﲑ ﻭﺍﻟﱵ‬
‫ﺗﺆﺩﻯ ﺑﺎﻟﺸﺨﺺ ﺇﱃ ﲢﺪﻯ ﺍﻟﺴﻠﻄﺔ‪ … ،‬ﰒ ﻛﻴﻒ ﳝﻜﻦ ﺗﺼﻤﻴﻢ ﺑﺮﺍﻣﺞ ﺗﺪﺭﻳﺒﻴﺔ ﻟﺘﻨﻤﻴﺔ ﺃﻧﻮﺍﻉ ﺍﻟﺘﻔﻜﲑ ﺍﻟﺬﻱ‬
‫ﻳﺴﺎﻋﺪ ﺍﻷﻓﺮﺍﺩ ﻋﻠﻰ "ﻋﺪﻡ" ﺍﻹﺫﻋﺎﻥ ﻟﻠﺴﻠﻄﺔ ﺍﻟﻐﺎﴰﺔ‪ ،‬ﻭﻣﺎ ﻫﻲ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﱵ ﻛﺎﻥ ﳍﺎ ﺃﺛﺮﻫﺎ ﰲ ﺗﺮﺑﻴﺔ ﺃﻭﻟﺌﻚ‬
‫ﺍﳌﺬﻋﻨﲔ ﻟﻠﺴﻠﻄﺔ ﺣﱴ ﻧﺘﺮﲨﻬﺎ ﰲ ﺗﻮﺻﻴﺎﺕ ﺗﺘﺒﻊ ﰲ ﺗﺮﺑﻴﺔ ﺍﻷﻃﻔﺎﻝ ﻋﻠﻰ ﺧﻼﻓﻬﺎ‪.‬‬
‫ﻭﰲ ﺍﲡﺎﻩ ﻣﻮﺍﺯ ﻟﺬﻟﻚ ﺍﻻﲡﺎﻩ ﲤﺎﻣﺎ ﰲ ﳏﻴﻂ ﻣﻬﻦ ﺍﳌﺴﺎﻋﺪﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ ﳒﺪ ﺃﻥ ﻭﻳﺘﻜﲔ ﻭﺟﻮﺗﺸﻮﻙ‬
‫)‪ (Witkin & Gottschalk: 218-9‬ﻳﻘﺮﺭﺍﻥ ﺃﻥ "ﺍﻟﻨﻈﺮﻳﺎﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺇﳕﺎ ﻫﻲ ﺗﻌﻤﻴﻤﺎﺕ ﳎﺮﺩﺓ‪ ،‬ﺗﺴﺎﻋﺪ‬
‫ﻋﻠﻰ ﲢﺪﻳﺪ ﺍﳋﱪﺓ ﺍﻟﺒﺸﺮﻳﺔ ﻭﺇﻋﻄﺎﺋﻬﺎ ﺷﻜﻠﻬﺎ‪ ،‬ﻭﺗﻠﻚ ﺍﻟﻨﻈﺮﻳﺎﺕ ﺗﻨﺒﺖ ﰲ ﺇﻃﺎﺭ ﲨﺎﻋﺎﺕ ﻣﻦ ﺍﻷﻓﺮﺍﺩ ﺍﻟﺬﻳﻦ‬
‫ﲡﻤﻌﻬﻢ ﺃﻫﺪﺍﻑ ﻭﻗﻴﻢ ﻭﺃﻧﺸﻄﺔ ﻭﻣﺼﺎﱀ ﻣﺸﺘﺮﻛﺔ‪ ،‬ﻭﺍﻟﺬﻳﻦ ﻳﻘﻮﻣﻮﻥ ﰲ ﺿﻮﺋﻬﺎ ﺑﺒﻨﺎﺀ "ﻧﻈﺎﻡ ﻟﻠﺤﻘﻴﻘﺔ" ﺧﺎﺻﺎ‬
‫‪‬ﻢ‪ ،‬ﻭﻫﻢ )‪‬ﺬﺍ( ﻳﻘﺪﻣﻮﻥ ﺍﻟﺘﻔﺴﲑ ﻭﺍﻟﺘﻮﺟﻴﻪ ﺍﻷﺧﻼﻗﻲ ﻭﺍﻟﺘﺮﺍﺑﻂ ﻟﻠﺨﱪﺍﺕ ﺍﳊﻴﺎﺗﻴﺔ ﻟﻠﻨﺎﺱ"‪.‬‬
‫ﻭﻳﺮﺗﺐ ﺍﳌﺆﻟﻔﺎﻥ ﻋﻠﻰ ﻫﺬﺍ ﻧﺘﺎﺋﺞ ﻛﺜﲑﺓ ﻳﻬﻤﻨﺎ ﻣﻨﻬﺎ ﺃﻥ ﺃﺻﺤﺎﺏ ﺃﻱ ﻧﻈﺮﻳﺔ ﻳﻨﺒﻐﻲ ﻋﻠﻴﻬﻢ ﺃﻥ ﻳﱪﺯﻭﺍ‬
‫ﺑﻮﺿﻮﺡ ﺍﳌﻨﻄﻠﻘﺎﺕ ﺍﻟﺘﺎﺭﳜﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﻴﺔ ﻭﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﻭﺍﻟﺴﻴﺎﺳﻴﺔ ﺍﻟﱵ ﺗﻨﻄﻠﻖ ﻣﻨﻬﺎ ﺗﻠﻚ ﺍﻟﻨﻈﺮﻳﺔ‪ ،‬ﳑﺎ ﻳﻜﻮﻥ ﻟﻪ‬
‫ﺃﺛﺮ ﲢﺮ‪‬ﺭﻱ‪ ،‬ﺇﺫ ﻳﻌﻄﻲ ﺍﻟﻔﺮﺻﺔ ﻟﻜﺸﻒ ﻭﺗﻌﺮﻳﺔ ﺍﳊﻘﺎﺋﻖ ﺍﳌﻮﺭﻭﺛﺔ ﺍﳌﺄﺧﻮﺫﺓ ﺩﻭﻥ ﲤﺤﻴﺺ ﲟﺎ ﻳﻔﺘﺢ ﺍ‪‬ﺎﻝ ﺃﻣﺎﻡ‬
‫ﻗﺒﻮﻝ ﺃﻃﺮ ﺗﺼﻮﺭﻳﺔ ﺑﺪﻳﻠﺔ‪ ،‬ﻛﻤﺎ ﻳﺘﻴﺢ ﺍﻟﻔﺮﺻﺔ ﻹﺟﺮﺍﺀ ﲝﻮﺙ ﺗﺴﲑ ﰲ ﺍﲡﺎﻫﺎﺕ ﻏﲑ ﺍﻻﲡﺎﻫﺎﺕ ﺍﻟﺘﻘﻠﻴﺪﻳﺔ‪،‬‬
‫ﻭﻳﻌﻄﻲ ﺍﳌﺆﻟﻔﺎﻥ ﻣﺜﺎﻻ ﻋﻠﻰ ﺫﻟﻚ ﺑﻘﻮﳍﻤﺎ ﺃﻧﻪ ﺑﺪﻻ ﻣﻦ ﺗﺮﻛﻴﺰ ﲝﻮﺙ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻋﻠﻰ ﺍﻟﻔﻘﺮ ﻭﻣﺎ‬
‫ﻳﺮﺗﺒﻂ ﺑﻪ ﻣﻦ ﻧﻘﺎﺋﺺ ﻟﺪﻯ ﺍﻟﻔﻘﺮﺍﺀ‪ ،‬ﻓﺈﻥ ﺍﻟﺒﺎﺣﺜﲔ ﳝﻜﻦ ﻣﺜﻼ ﺃﻥ ﻳﻬﺘﻤﻮﺍ ﺑﺎﻵﺛﺎﺭ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﳍﺪﺍﻣﺔ ﺍﻟﱵ‬
‫ﺗﺘﺮﺗﺐ ﺃﻳﻀﺎ ﻋﻠﻰ ﺍﻟﻐﲎ ﺍﻟﻔﺎﺣﺶ‪ ،‬ﻛﻤﺎ ﻗﺪ ﻳﻮﺟﻬﻮﻥ ﺩﺭﺍﺳﺎ‪‬ﻢ ﳓﻮ ﺍﺳﺘﻘﺼﺎﺀ ﻣﺎ ﺗﺘﻀﻤﻨﻪ ﺍﻟﻨﻈﺮﻳﺎﺕ ﺍﻟﺴﻴﺎﺳﻴﺔ‬
‫ﻭﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﻣﻦ ﺗﱪﻳﺮ ﻧﻈﺎﻣﻲ ﻟﻸﻧﺎﻧﻴﺔ ﻋﻠﻲ ﺃ‪‬ﺎ ﺃﻣﺮ ﻣﺸﺮﻭﻉ ﰲ ﻫﺬﻩ ﺍ‪‬ﺎﻻﺕ‪.‬‬
‫ﻭﳑﺎ ﺳﺒﻖ ﻳﺘﺒﲔ ﻟﻨﺎ ﺑﻮﺿﻮﺡ ﺃﻥ ﺍﻟﻨﻈﺮﻳﺔ "ﺍﻟﻌﻠﻤﻴﺔ" ﻟﻴﺴﺖ ﺑﺎﻟﱪﺍﺀﺓ ﺍﻟﱵ ﺗﺘﺮﺍﺀﻯ ﻟﻨﺎ ‪‬ﺎ ﻷﻭﻝ ﻭﻫﻠﺔ‪،‬‬
‫ﻭﺃ‪‬ﺎ ﻟﻴﺴﺖ ﳎﺮﺩ ﻭﺳﻴﻠﺔ ﻳﺴﺘﺨﺪﻣﻬﺎ ﺍﻟﻌﻠﻤﺎﺀ ﻟﻌﺒﻮﺭ ﺍﳍﻮﺓ ﺑﲔ ﺍﳊﻘﺎﺋﻖ ﺍﻹﻣﺒﲑﻳﻘﻴﺔ ﺍﳉﺰﺋﻴﺔ ﺍﶈﺪﻭﺩﺓ ﺍﻟﱵ‬

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‫ﺗﻮﺻﻠﻮﺍ ﺇﻟﻴﻬﺎ ﻭﺑﲔ ﺍﻟﻌﺎﱂ ﺍﻟﻮﺍﻗﻌﻲ ﺍ‪‬ﻬﻮﻝ ﺍﳌﺘﺮﺍﻣﻲ ﺍﻷﻃﺮﺍﻑ ﻣﻦ ﺣﻮﻟﻨﺎ‪ ،‬ﻭﻟﻜﻨﻬﺎ‪ -‬ﻭﺇﻥ ﻛﺎﻧﺖ ﻛﺬﻟﻚ‬
‫ﺟﺰﺋﻴﺎ‪ -‬ﻓﺈ‪‬ﺎ ﺃﻳﻀﺎ ﻭﺳﻴﻠﺔ ﺃﻭﻟﺌﻚ ﺍﻟﻌﻠﻤﺎﺀ ﶈﺎﻭﻟﺔ ﺇﳚﺎﺩ ﺍﻟﺘﻮﺍﻓﻖ ﺑﲔ ﺃﻓﻬﺎﻣﻬﻢ ﻭﻣﲑﺍﺛﻬﻢ ﺍﻟﺜﻘﺎﰲ‪ -‬ﺍﻻﺟﺘﻤﺎﻋﻲ‪-‬‬
‫ﺍﻟﺴﻴﺎﺳﻲ ﻭﺑﲔ ﺍﻟﻮﺍﻗﻊ ﺍﶈﻴﻂ ‪‬ﻢ‪.‬‬
‫ﻛﻤﺎ ﻳﺘﺒﲔ ﻟﻨﺎ ﺃﻥ ﺍﻷﻣﺮ ﻟﻴﺲ ﺷﺪﻳﺪ ﺍﳋﻄﻮﺭﺓ ﺇﺫﺍ ﻛﻨﺎ ﻧﻘﻮﻡ ﺑﺪﺭﺍﺳﺔ ﺍﻟﻌﺎﱂ ﺍﻟﻄﺒﻴﻌﻲ‪ ،‬ﻭﻟﻜﻦ ﺍﻷﻣﺮ‬
‫ﻳﻌﺘﱪ ﺷﺪﻳﺪ ﺍﳋﻄﻮﺭﺓ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺪﺭﺍﺳﺎﺕ ﺍﳌﺘﺼﻠﺔ ﺑﺎﻹﻧﺴﺎﻥ ﻭﺍ‪‬ﺘﻤﻊ‪ ،‬ﺫﻟﻚ ﺃﻥ ﻗﺪﺭﺓ ﺍﳊﻘﺎﺋﻖ ﺍﻹﻣﺒﲑﻳﻘﻴﺔ )ﰲ‬
‫ﺣﺎﻟﺔ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻄﺒﻴﻌﻴﺔ( ﻋﻠﻰ ﻓﺮﺽ ﻧﻔﺴﻬﺎ ﺗﻜﻮﻥ ﺃﻛﱪ‪ ،‬ﻭﺫﻟﻚ ﳉﻼﺋﻬﺎ ﻭﺍﺳﺘﻌﺼﺎﺋﻬﺎ ﺍﻟﻨﺴﱯ ﻋﻠﻰ‬
‫"ﺍﻟﺘﻔﺴﲑﺍﺕ" ﺍﳌﺘﻨﺎﻗﻀﺔ‪ ،‬ﺑﻌﻜﺲ ﺍﳊﺎﻝ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻓﺈﻥ ﻣﺎﺩﺓ ﺍﳊﻘﺎﺋﻖ ﺍﻹﻣﺒﲑﻳﻘﻴﺔ ﻓﻴﻬﺎ ﻣﺮﻧﺔ ‪Soft‬‬

‫ﺗﻘﺒﻞ ﺍﻻﻟﺘﻮﺍﺀ ﻭﺍﻟﺘﺄﺛﺮ ﺍﻟﺸﺪﻳﺪ ﺑﻄﺮﻕ ﺍﳌﻼﺣﻈﺔ ﻭﺃﺩﻭﺍﺕ ﺍﻟﻘﻴﺎﺱ ﻣﻦ ﺟﺎﻧﺐ‪ ،‬ﻛﻤﺎ ﺃ‪‬ﺎ ﺃﻛﺜﺮ ﻗﺎﺑﻠﻴﺔ ﻟﻠﺘﻔﺴﲑﺍﺕ‬
‫ﺍﳌﺘﻨﺎﻗﻀﺔ ﺑﺪﻭﻥ ﺣﺪﻭﺩ ﺗﻘﺮﻳﺒﺎ ﻣﻦ ﺟﺎﻧﺐ ﺁﺧﺮ‪ ،‬ﻣﻊ ﻋﺪﻡ ﻭﺟﻮﺩ ﻭﺳﻴﻠﺔ ﺻﺎﺭﻣﺔ ﳊﺴﻢ ﺍﻟﱰﺍﻉ ﺑﲔ ﺍﻟﻨﻈﺮﻳﺎﺕ‬
‫ﺍﳌﺘﻌﺎﺭﺿﺔ ﺍﻟﱵ ﺗﺰﻋﻢ ﺗﻔﺴﲑ ﻧﻔﺲ ﺍ‪‬ﻤﻮﻋﺔ ﺍﶈﺪﻭﺩﺓ ﻣﻦ ﺍﳊﻘﺎﺋﻖ ﺍﻹﻣﺒﲑﻳﻘﻴﺔ‪ ،‬ﻭﺑﺬﻟﻚ ﺗﻈﻞ ﺍﻟﺼﻮﺭﺓ ﺳﻴﺎﻟﺔ‬
‫ﻣﺎﻧﻌﺔ ﻟﺴﻨﻮﺍﺕ ﻭﻋﻘﻮﺩ‪ ،‬ﺣﻴﺚ ﳛﺎﻭﻝ ﻛﻞ ﻓﺮﻳﻖ ﺃﻥ ﻳﺘﻮﺻﻞ ﺇﱃ ﺇﻗﻨﺎﻉ ﺍﻵﺧﺮﻳﻦ ﺃﻭ ﺇﻗﻨﺎﻉ ﻣﺘﺨﺬﻱ ﺍﻟﻘﺮﺍﺭﺍﺕ‬
‫ﺃﻭ ﺇﻗﻨﺎﻉ ﺍﳉﻤﻬﻮﺭ )ﺃﻭ ﺍﺳﺘﻬﻮﺍﺀ ﺍﳉﻤﻴﻊ( ﻟﻠﺴﲑ ﰲ ﺍﻻﲡﺎﻩ ﺍﻟﺬﻱ ﺗﺘﺒﻨﺎﻩ ﺍﳌﺪﺭﺳﺔ ﺍﻟﱵ ﻳﻨﺘﻤﻲ ﺇﻟﻴﻬﺎ‪ ،‬ﻓﺘﺘﺨﺬ‬
‫ﺍﻟﻘﺮﺍﺭﺍﺕ ﻭﺗﻮﺿﻊ ﺍﻟﺴﻴﺎﺳﺎﺕ ﻭﺗﻨﺸﺄ ﺍﻟﱪﺍﻣﺞ ﻣﻨﻄﻠﻘﺔ ﻣﻦ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺔ ﺃﻭ ﺗﻠﻚ‪ ،‬ﳑﺎ ﻳﺘﺮﺗﺐ ﻋﻠﻴﻪ ﺁﺛﺎﺭ ﺧﻄﲑﺓ‬
‫ﺑﺎﻟﻨﺴﺒﺔ ﳊﻴﺎﺓ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺫﺍ‪‬ﺎ‪.‬‬
‫ﻭﻟﻌﻞ ﳎﺮﺩ ﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﺴﻄﺤﻴﺔ ﻟﻶﺛﺎﺭ ﺍﻟﻌﻤﻴﻘﺔ ﺍﻟﱵ ﺷﻬﺪ‪‬ﺎ ﺍ‪‬ﺘﻤﻌﺎﺕ ﻧﺘﻴﺠﺔ ﻻﻧﺘﺸﺎﺭ ﻧﻈﺮﻳﺔ ﺍﻟﺘﺤﻠﻴﻞ‬
‫ﺍﻟﻨﻔﺴﻲ ﻭﺍﺳﺘﻬﻮﺍﺋﻬﺎ ﻟﻠﻤﺸﺘﻐﻠﲔ ﺑﺎﻟﺘﺮﺑﻴﺔ ﻭﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻧﺎﻫﻴﻚ ﻋﻦ ﺃﺟﻬﺰﺓ ﺍﻹﻋﻼﻡ ﻭﺍﻟﺮﺃﻱ ﺍﻟﻌﺎﻡ‪ -‬ﺗ‪‬ﺒﻴ‪‬ﻦ‬
‫ﻟﻨﺎ ﺃ‪‬ﺎ ﺗﻜﺎﺩ ﺗﻜﻮﻥ ﻗﺪ ﺻﺒﻐﺖ ﻭﺟﻪ ﺍﳊﻴﺎﺓ ﻻ ﰲ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﻟﻐﺮﺑﻴﺔ ﻭﺣﺪﻫﺎ ﻭﻟﻜﻦ ﺃﻳﻀﺎ ﰲ ﻏﲑﻫﺎ ﻣﻦ‬
‫ﺍ‪‬ﺘﻤﻌﺎﺕ‪ ،‬ﻭﻧﻔﺲ ﺍﻟﺸﻲﺀ ﳝﻜﻦ ﺃﻥ ﻳﻘﺎﻝ ﻭﻟﻜﻦ ﺑﺪﺭﺟﺔ ﺃﻗﻞ ﻋﻦ ﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﺴﻠﻮﻛﻴﺔ ﺍﻟﱵ ﻛﺎﻧﺖ ﻣﺼﻄﻠﺤﺎ‪‬ﺎ‬
‫ﺍﻟﻐﺎﻣﻀﺔ ﻧﺴﺒﻴﺎ )ﺿﻤﻦ ﺃﺳﺒﺎﺏ ﺃﺧﺮﻯ( ﺳﺒﺒﺎ ﰲ ﺃ‪‬ﺎ ﱂ ﺗﺴﺘﻄﻊ ﺃﻥ ﲢﻘﻖ ﻣﺜﻞ ﺫﻟﻚ ﺍﻻﻧﺘﺸﺎﺭ ﻟﺪﻯ ﺍﻟﻌﺎﻣﺔ‪،‬‬
‫ﻭﺑﻨﻔﺲ ﺍﻟﻘﻴﺎﺱ ﻓﺈﻧﻨﺎ ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﻧﺒﲔ ﺍﻵﺛﺎﺭ ﺍﳋﻄﲑﺓ ﻋﻠﻰ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﳌﻌﺎﺻﺮﺓ ﻟﻠﻌﺪﻳﺪ ﻣﻦ ﺍﻟﻨﻈﺮﻳﺎﺕ‬
‫ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﻭﺍﻟﺴﻴﺎﺳﻴﺔ ﺍﻟﱵ ﺃﺳﻬﻤﺖ ﰲ ﺗﺸﻜﻴﻞ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﳌﻌﺎﺻﺮﺓ ﻋﻠﻰ ﺻﻮﺭ‪‬ﺎ ﻛﺎﻻﺷﺘﺮﺍﻛﻴﺔ‬
‫ﻭﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ ﻭﺍﻟﺮﺃﲰﺎﻟﻴﺔ‪.‬‬

‫‪@ bèmbãìØßë@òíŠÄäÛa@Z@4bîãbq‬‬
‫ﻟﻜﻲ ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﻧﺘﺒﲔ ﻣﻜﻤﻦ ﺍﳋﻄﻮﺭﺓ ﰲ ﺍﳌﻮﻗﻒ‪ ،‬ﻭﺃﻥ ﳓﺪﺩ ﻧﻘﻄﺔ ﺍﻻﻧﻄﻼﻕ ﻟﻺﺻﻼﺡ‪ ،‬ﻓﺈﻧﻪ‬
‫ﻳﺘﻌﲔ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﻠﻘﻲ ﻣﺰﻳﺪﺍ ﻣﻦ ﺍﻟﻀﻮﺀ ﻋﻠﻰ ﻃﺒﻴﻌﺔ ﺍﻟﻨﻈﺮﻳﺔ‪ ،‬ﻭﺃﻥ ﻧﻘﻮﻡ ﺑﺘﺸﺮﳛﻬﺎ ﻟﻨﺘﻌﺮﻑ ﻋﻠﻰ ﺍﻟﻌﻨﺎﺻﺮ ﺍﻟﱵ‬
‫ﺗﺘﻜﻮﻥ ﻣﻨﻬﺎ‪ … ،‬ﻓﻤﺎ ﻫﻲ ﺍﻟﻨﻈﺮﻳﺔ ؟ ﻭﻣﺎ ﻫﻲ ﻣﻜﻮﻧﺎ‪‬ﺎ ؟ … ﻭﺃﻱ ﻫﺬﻩ ﺍﳌﻜﻮﻧﺎﺕ ﻳﻨﺒﻐﻲ ﺍﻟﺘﺤﺴﺐ ﻟﻪ‬
‫ﺑﺎﻋﺘﺒﺎﺭﻩ ﻣﺼﺪﺭﺍ ﻟﻠﻤﺨﺎﻃﺮ ﺍﻟﱵ ﲢﺪﺛﻨﺎ ﻋﻨﻬﺎ ﺣﱴ ﺍﻵﻥ ؟‬

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‫‪(Hage,‬‬ ‫ﻟﻘﺪ ﺗﻌﺪﺩﺕ ﺗﻌﺮﻳﻔﺎﺕ ﺍﻟﻌﻠﻤﺎﺀ ﻟﻠﻨﻈﺮﻳﺔ ‪ Theory‬ﻟﺪﺭﺟﺔ ﻳﻘﺮﺭ ﻣﻌﻬﺎ ﺟﲑﺍﻟﺪ ﻫﻴﺞ‬
‫)‪ :1972:171‬ﺃﻥ ﻫﻨﺎﻙ ﻣﻦ ﺗﻌﺮﻳﻔﺎﺕ ﺍﻟﻨﻈﺮﻳﺔ ﺑﻘﺪﺭ ﻣﺎ ﻫﻨﺎﻙ ﻣﻦ ﺍﳌﻨﻈﺮ‪‬ﻳﻦ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﻓﺈﻧﻪ ﻳﺮﻯ ﺃﻧﻪ ﻳﻮﺟﺪ‬
‫ﺍﺗﻔﺎﻕ ﻋﺎﻡ ﻋﻠﻰ ﺃﻥ ﺍﻟﻨﻈﺮﻳﺔ ﻋﺒﺎﺭﺓ ﻋﻦ "ﳎﻤﻮﻋﺔ ﻣﺘﺴﻘﺔ ﻣﻦ ﺍﻟﻘﻀﺎﻳﺎ ﺃﻭ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﻨﻈﺮﻳﺔ" ﺍﻟﱵ ﻗﺪ ﺗﺄﺧﺬ‬
‫ﺷﻜﻞ "ﲣﻄﻴﻂ ﳌﺴﺎﺭ ﺍﻟﻌﻼﻗﺎﺕ" ﺑﲔ ﺍﳌﺘﻐﲑﺍﺕ‪ ،‬ﺃﻭ ﺷﻜﻞ "ﻧﺴﻖ ﺍﺳﺘﻨﺒﺎﻃﻲ" ﺃﻭ ﺣﱴ ﺗﺘﺨﺬ ﺻﻮﺭﺓ "ﻓﺮﺽ"‬
‫ﻭﺍﺣﺪ‪ … ،‬ﻭﻣﻊ ﺫﻟﻚ ﻓﺈﻧﻪ ﻳﻔﻀﻞ ﺗﻌﺮﻳﻔﺎ ﻣﺒﺴﻄﺎ ﻟﻠﻨﻈﺮﻳﺔ ﻋﻠﻰ ﺃ‪‬ﺎ "ﻧﺴﻖ ﻣﻦ ﺍﳌﻔﺎﻫﻴﻢ ﺍﳌﺘﺮﺍﺑﻄﺔ"‪.‬‬
‫ﺃﻣﺎ ﺑﻼﻙ ﻭﺷﺎﻣﺒﻴﻮﻥ )‪ (Black & Champion, 1976:55-56‬ﻓﻴﻨﻘﻼﻥ ﻋﻦ ﻛﲑﻟﻨﺠﺮ ﺗﻌﺮﻳﻔﻪ‬
‫ﻟﻠﻨﻈﺮﻳﺔ ﻋﻠﻰ ﺃ‪‬ﺎ "ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﳌﻔﺎﻫﻴﻢ‪ ،‬ﻭﺍﻟﺘﻌﺮﻳﻔﺎﺕ ‪ ،‬ﻭﺍﻟﻘﻀﺎﻳﺎ ﺍﳌﺘﺮﺍﺑﻄﺔ‪ ،‬ﺍﻟﱵ ﺗﻘﺪﻡ ﺻﻮﺭﺓ ﻣﺘﺴﻘﺔ‬
‫ﻟﻠﻈﻮﺍﻫﺮ‪ ،‬ﻋﻦ ﻃﺮﻳﻖ ﲢﺪﻳﺪ ﺍﻟﻌﻼﻗﺎﺕ ﺑﲔ ﺍﳌﺘﻐﲑﺍﺕ‪ ،‬ﺪﻑ ﺗﻔﺴﲑ ﺗﻠﻚ ﺍﻟﻈﻮﺍﻫﺮ ﻭﺍﻟﺘﻨﺒﺆ ‪‬ﺎ"‪ ،‬ﰒ ﻳﻀﻴﻔﺎﻥ‬
‫ﺗﻌﺮﻳﻔﻬﻤﺎ ﺍﳋﺎﺹ ﻟﻠﻨﻈﺮﻳﺔ ﻋﻠﻰ ﺃ‪‬ﺎ "ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻟﻘﻀﺎﻳﺎ ﺍﳌﺘﺮﺍﺑﻄﺔ ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ ﺑﻄﺮﻳﻘﺔ ﻣﻨﻈﻤﺔ‪ ،‬ﻭﺍﻟﱵ ﲢﺪﺩ‬
‫ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺴﺒﺒﻴﺔ ﺑﲔ ﺍﳌﺘﻐﲑﺍﺕ"‪ ،‬ﻭﻳﻌﺘﺮﻑ ﺍﳌﺆﻟﻔﺎﻥ ﺑﺄﻥ ﺍﻟﺪﺍﺭﺳﲔ ﻋﺎﺩﺓ ﻣﺎ ﻳﻮﺍﺟﻬﻮﻥ ﺻﻌﻮﺑﺎﺕ ﰲ ﻓﻬﻢ‬
‫ﺍﳌﻘﺼﻮﺩ ﺑﺎﻟﻨﻈﺮﻳﺔ ﺍﻋﺘﻤﺎﺩﺍ ﻋﻠﻰ ﻣﺜﻞ ﺗﻠﻚ ﺍﻟﺘﻌﺮﻳﻔﺎﺕ‪ ،‬ﻭﺫﻟﻚ ﺑﺴﺒﺐ ﻧﺪﺭﺓ ﺍﻟﻨﻈﺮﻳﺎﺕ ﺍﻟﱵ ﳝﻜﻦ ﺍﲣﺎﺫﻫﺎ‬
‫ﻛﺄﻣﺜﻠﺔ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﺴﻠﻮﻛﻴﺔ ﺃﻭ ﻋﺪﻡ ﻭﺟﻮﺩﻫﺎ ﺃﺻﻼ‪.‬‬
‫ﻭﻳﻘﺪﻡ ﺗﻴﻮﺩﻭﺭﺳﻮﻥ ﻭﺗﻴﻮﺩﻭﺭﺳﻮﻥ )‪ (Theodorson & Theodorson: 436-437‬ﰲ ﻗﺎﻣﻮﺳﻬﻤﺎ‬
‫ﻟﻌﻠﻢ ﺍﻻﺟﺘﻤﺎﻉ ﺍﻟﺘﻌﺮﻳﻒ ﺍﻟﺘﺎﱄ ﻟﻠﻨﻈﺮﻳﺔ ﻋﻠﻰ ﺃ‪‬ﺎ "ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﳌﺒﺎﺩﺉ ﻭﺍﻟﺘﻌﺮﻳﻔﺎﺕ ﺍﳌﺘﺮﺍﺑﻄﺔ ﺍﻟﱵ ﺗﻘﻮﻡ ﻣﻦ‬
‫ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﺘﺼﻮﺭﻳﺔ ﺑﺈﺿﻔﺎﺀ ﺍﻟﻨﻈﺎﻡ ﻋﻠﻰ ﺟﻮﺍﻧﺐ ﳐﺘﺎﺭﺓ ﻣﻦ ﺍﻟﻌﺎﱂ ﺍﻹﻣﺒﲑﻳﻘﻲ ﺑﺸﻜﻞ ﻣﺘﺴﻖ‪ ،‬ﻭﺗﺘﻀﻤﻦ ﺍﻟﻨﻈﺮﻳﺔ‬
‫ﳎﻤﻮﻋﺔ ﺭﺋﻴﺴﻴﺔ ﻣﻦ ﺍﻻﻓﺘﺮﺍﺿﺎﺕ ‪ Assumptions‬ﻭﺍﻟﺒﺪﻳﻬﻴﺎﺕ ‪ Axioms‬ﺗﻜﻮﻥ ﲟﺜﺎﺑﺔ ﺍﻟﻘﺎﻋﺪﺓ ﺃﻭ ﺍﻷﺳﺎﺱ‬
‫ﻟﻠﻨﻈﺮﻳﺔ‪ ،‬ﺃﻣﺎ ﺟﺴﺪ ﺍﻟﻨﻈﺮﻳﺔ ﻓﻴﺘﻜﻮﻥ ﻣﻦ ﻗﻀﺎﻳﺎ ﻣﺘﺴﻘﺔ ﻣﻨﻄﻘﻴﺎ‪ ،‬ﻗﺎﺑﻠﺔ ﻟﻼﺧﺘﺒﺎﺭ ﺇﻣﺒﲑﻳﻘﻴﺎ"‪.‬‬
‫ﻭﻳﻔﺮﻕ ﺗﻴﻮﺩﻭﺭﺳﻮﻥ ﻭﺗﻴﻮﺩﻭﺭﺳﻮﻥ ﺑﲔ ﺍﻟﻨﻈﺮﻳﺔ ﻭﺍﻟﻘﺎﻧﻮﻥ ﺍﻟﻌﻠﻤﻲ ‪ Scientific Law‬ﻭﺍﻟﻔﺮﺽ‬
‫‪ Hypothesis‬ﻋﻠﻰ ﺃﺳﺎﺱ ﺃﻥ "ﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﱵ ﺗﻀﻤﻬﺎ ﺍﻟﻨﻈﺮﻳﺔ ﳝﻜﻦ ﺍﻋﺘﺒﺎﺭﻫﺎ ﻗﻮﺍﻧﲔ ﻋﻠﻤﻴﺔ ﺇﺫﺍ ﻛﺎﻥ ﻗﺪ ﰎ‬
‫ﺍﻟﺘﺤﻘﻖ ﻣﻨﻬﺎ ﺑﺪﺭﺟﺔ ﻛﺎﻓﻴﺔ ﻟﺪﺭﺟﺔ ﺣﺼﻠﺖ ﻣﻌﻬﺎ ﻋﻠﻰ ﻗﺒﻮﻝ ﻭﺍﺳﻊ ﺍﻟﻨﻄﺎﻕ‪ ،‬ﺃﻭ ﺍﻋﺘﺒﺎﺭﻫﺎ ﻓﺮﻭﺿﺎ ﺇﺫﺍ ﱂ ﻳﻜﻦ‬
‫ﻗﺪ ﰎ ﺍﻟﺘﺤﻘﻖ ﻣﻦ ﺻﺪﻗﻬﺎ ﺑﺪﺭﺟﺔ ﻛﺎﻓﻴﺔ" ﻭﻟﻜﻨﻬﻤﺎ ﻳﺸﲑﺍﻥ ﺃﻳﻀﺎ ﺇﱃ ﺃﻧﻪ ﰲ ﺑﻌﺾ ﺍﻷﺣﻴﺎﻥ ﻗﺪ ﻳﻄﻠﻖ‬
‫ﺍﺻﻄﻼﺡ ﺍﻟﻨﻈﺮﻳﺔ ﺑﻄﺮﻳﻘﺔ ﻓﻀﻔﺎﺿﺔ ﺣﱴ ﻋﻠﻰ ﺍﻟﻔﺮﺽ‪.‬‬
‫ﺃﻣﺎ ﻋﻦ ﻣﻜﻮﻧﺎﺕ ﺍﻟﻨﻈﺮﻳﺔ ﻓﺈﻥ ﺑﻴﻠﻲ )‪ (Bailey: 33-38‬ﻳﺮﻯ ﺃ‪‬ﺎ ﺃﺳﺎﺳﺎ ﻫﻲ "ﺍﳌﻔﺎﻫﻴﻢ ‪Concepts‬‬
‫ﻭﺍﳌﺘﻐﲑﺍﺕ ‪ Variables‬ﺍﻟﱵ ﺗﺮﺗﺒﻂ ﺑﺒﻌﻀﻬﺎ ﰲ ﻋﺒﺎﺭﺍﺕ ﺗﻌﺮﻑ ﺑﺼﻔﺔ ﻋﺎﻣﺔ ﺑﺎﻟﻘﻀﺎﻳﺎ ‪… Propositions‬‬

‫ﻭﺍﻟﻘﻀﻴﺔ ﻗﺪ ﺗﻜﻮﻥ ﻣﻘﺪﻣﺔ ﺃﻭﻟﻴﺔ )ﺑﺪﻳﻬﻴﺔ( ‪ Axiom‬ﺃﻭ ﻣﺴﻠﻤﺔ )ﻣﺼﺎﺩﺭﺓ( )‪ (Postulate‬ﺃﻭ ﻧﺘﻴﺠﺔ ﺑﺮﻫﺎﻧﻴﺔ‬
‫‪ ،Theorem‬ﺃﻭ ﺗﻌﻤﻴﻤﺎ ﺇﻣﺒﲑﻳﻘﻴﺎ ‪ ،Empirical Generalization‬ﺃﻭ ﻓﺮﺿﺎ ‪ ،Hypothesis‬ﻭﻳﺘﻢ ﺭﺑﻂ‬
‫ﺍﻟﻘﻀﺎﻳﺎ ﺑﺪﻭﺭﻫﺎ ﻟﺘﻜﻮﻳﻦ ﺍﻟﻨﻈﺮﻳﺎﺕ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺑﻌﺾ ﺍﻟﻨﻈﺮﻳﺎﺕ ﻗﺪ ﺗﺘﻜﻮﻥ ﻣﻦ ﻗﻀﻴﺔ ﻭﺍﺣﺪﺓ"‪.‬‬

‫‪-١١١-‬‬
‫ﻭﻳﻌﺮ‪‬ﻑ ﺑﻴﻠﻲ ﻛﻞ ﻫﺬﻩ ﺍﳌﻜﻮﻧﺎﺕ ﺗﻔﺼﻴﻼ ﻓﻴﻘﻮﻝ ﺇﻥ "ﺍﳌﻔﺎﻫﻴﻢ ﻫﻲ ﺑﺒﺴﺎﻃﺔ ﻣﺪﺭﻛﺎﺕ ﺃﻭ ﺻﻮﺭ‬
‫ﺫﻫﻨﻴﺔ … ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﳌﻔﻬﻮﻡ ﻣﻦ ﻧﻮﻉ ﳝﻜﻦ ﺃﻥ ﻳﺘﺨﺬ ﺃﻛﺜﺮ ﻣﻦ ﻗﻴﻤﺔ ﻭﺍﺣﺪﺓ ﻋﻠﻰ ﻣﻘﻴﺎﺱ ﻣﺘﺪﺭﺝ ﻓﺈﻧﻨﺎ‬
‫ﻧﺴﻤﻴﻪ ﻣﺘﻐﲑﺍ … ﺃﻣﺎ ﺍﻟﻘﻀﻴﺔ ﻓﺈ‪‬ﺎ ﺑﺒﺴﺎﻃﺔ ﻋﺒﺎﺭﺓ ﺗﺪﻭﺭ ﺣﻮﻝ ﻣﻔﻬﻮﻡ ﺃﻭ ﻣﺘﻐﲑ ﺃﻭ ﺃﻛﺜﺮ"‪ ،‬ﰒ ﻳﻘﺮﺭ ﺃﻧﻪ "ﺇﺫﺍ‬
‫ﻛﺎﻧﺖ ﺍﳌﻔﺎﻫﻴﻢ ﲟﺜﺎﺑﺔ ﻗﻮﺍﻟﺐ ﺍﻟﻄﻮﺏ ﺍﻟﱵ ﺗﺒﲏ ﻣﻨﻬﺎ ﺍﻟﻘﻀﺎﻳﺎ‪ ،‬ﻓﺈﻥ ﺍﻟﻘﻀﺎﻳﺎ ﻫﻲ ﻗﻮﺍﻟﺐ ﺍﻟﻄﻮﺏ ﻟﺒﻨﺎﺀ‬
‫ﺍﻟﻨﻈﺮﻳﺎﺕ … ﻭﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻘﻀﺎﻳﺎ‪ :‬ﺍﻟﻔﺮﻭﺽ ﻭﺍﻟﺘﻌﻤﻴﻤﺎﺕ ﺍﻹﻣﺒﲑﻳﻘﻴﺔ ﻭﺍﳌﻘﺪﻣﺎﺕ ﻭﺍﳌﺴﻠﻤﺎﺕ ﻭﺍﻟﻨﺘﺎﺋﺞ‬
‫ﺍﻟﱪﻫﺎﻧﻴﺔ ‪ ..‬ﻓﺎﻟﻔﺮﺽ ﻋﺒﺎﺭﺓ ﻋﻦ ﻗﻀﻴﺔ ﺗﺼﺎﻍ ﰲ ﺻﻮﺭﺓ ﻗﺎﺑﻠﺔ ﻟﻼﺧﺘﺒﺎﺭ ﻭﺗﺘﻨﺒﺄ ﺑﻮﺟﻮﺩ ﻋﻼﻗﺔ ﻣﻌﻴﻨﺔ ﺃﻭ ﺃﻛﺜﺮ‬
‫‪ ..‬ﺃﻣﺎ ﺍﻟﺘﻌﻤﻴﻢ ﺍﻹﻣﺒﲑﻳﻘﻲ ﻓﻬﻮ ﻋﺒﺎﺭﺓ ﺗﺼﻒ ﻋﻼﻗﺔ ﻳﺘﻢ ﺃﻭ ﹰﻻ ﺍﻟﺘﺤﻘﻖ ﻣﻦ ﻭﺟﻮﺩﻫﺎ ﺑﺎﳌﺸﺎﻫﺪﺓ ﰲ ﺣﺎﻟﺔ ﺃﻭ ﰲ‬
‫ﻋﺪﺩ ﻣﻦ ﺍﳊﺎﻻﺕ‪ ،‬ﰒ ﻳﺘﻢ ﺗﻌﻤﻴﻤﻬﺎ ﺑﻘﻮﻟﻨﺎ ﺇﻥ ﻫﺬﻩ ﺍﻟﻌﻼﻗﺔ ﺍﻟﱵ ﲤﺖ ﻣﻼﺣﻈﺎ‪‬ﺎ ﺗﺼﺪﻕ ﰲ ﻛﻞ ﺍﳊﺎﻻﺕ )ﺃﻭ‬
‫ﰲ ﻣﻌﻈﻤﻬﺎ("‪.‬‬
‫ﻭﻳﻨﺘﻘﻞ ﺑﻴﻠﻲ ﺑﻌﺪ ﺫﻟﻚ ﻟﻴﻮﺿﺢ ﺃﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﻣﻦ ﺍﳌﻤﻜﻦ ﻟﻘﻀﻴﺔ ﻭﺍﺣﺪﺓ ﻣﻦ ﻧﻮﻉ ﺍﻟﻔﺮﻭﺽ ﺃﻭ‬
‫ﺍﻟﺘﻌﻤﻴﻤﺎﺕ ﺍﻹﻣﺒﲑﻳﻘﻴﺔ ﺃﻥ ﺗﺴﻤﻰ ﻧﻈﺮﻳﺔ ﻣﺼﻐﺮﺓ ﻓﺈﻥ ﺍﻟﻜﺜﲑﻳﻦ ﻣﻦ ﺍﻟﺒﺎﺣﺜﲔ ﳛﺠﺰﻭﻥ ﺍﺻﻄﻼﺡ "ﺍﻟﻨﻈﺮﻳﺔ‬
‫‪ "Theory‬ﻟﻴﺪﻝ ﻋﻠﻰ ﳎﻤﻮﻋﺔ ﻣﻜﻮﻧﺔ ﻣﻦ ﺍﺛﻨﺘﲔ ﺃﻭ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﻘﻀﺎﻳﺎ ﺍﳌﺘﺮﺍﺑﻄﺔ ﻛﻤﺎ ﰲ ﺣﺎﻟﺔ ﻣﺎ ﻳﺴﻤﻰ‬
‫ﺑﺎﻟﻨﻈﺮﻳﺎﺕ ﺍﻟﱪﻫﺎﻧﻴﺔ ‪ Axiomatic Theories‬ﺍﻟﱵ ﺗﺘﺨﺬ ﺷﻜﻞ ﻧﺴﻖ ﺍﺳﺘﻨﺒﺎﻃﻲ ﻋﻠﻰ ﻫﻴﺌﺔ ﻗﻴﺎﺱ ﺻﻮﺭﻱ‬
‫ﻋﻠﻰ ﺍﻟﻨﺤﻮ ﺍﻟﺘﺎﱄ ‪:‬‬
‫‪ - ١‬ﺍﳌﻘﺪﻣﺔ ﺍﻟﻜﱪﻯ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﺃ ﻛﺎﻥ ﺏ ‪.‬‬
‫‪ - ٢‬ﺍﳌﻘﺪﻣﺔ ﺍﻟﺼﻐﺮﻯ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﺏ ﻛﺎﻥ ﺝ ‪.‬‬
‫‪ - ٣‬ﺍﻟﻨﺘﻴﺠﺔ ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﺃ ﻛﺎﻥ ﺝ‪.‬‬
‫ﻭﻳﻼﺣﻆ ﺃﻥ ﺍﳌﻘﺪﻣﺔ ﺍﻟﻜﱪﻯ ﻋﺎﺩﺓ ﻣﺎ ﺗﻜﻮﻥ ﻣﻘﺪﻣﺔ ﺃﻭﻟﻴﺔ ﺃﻭ ﺑﺪﻳﻬﻴﺔ ‪ Axiom‬ﲟﻌﲎ ﺃ‪‬ﺎ "ﺻﺎﺩﻗﺔ‬
‫ﲝﻜﻢ ﺗﻌﺮﻳﻔﻬﺎ"‪ ،‬ﺃﻣﺎ ﺍﳌﻘﺪﻣﺔ ﺍﻟﺼﻐﺮﻯ ﻓﺘﻜﻮﻥ ﻣﺴﻠﻤﺔ ﺃﻭ ﻣﺼﺎﺩﺭﺓ ‪" Postulate‬ﻭﻳﻐﻠﺐ ﺃﻥ ﺗﻜﻮﻥ ﻋﺒﺎﺭﺓ‬
‫ﺛﺒﺖ ﺻﺪﻗﻬﺎ ﺇﻣﺒﲑﻳﻘﻴﺎ‪ ،".‬ﺃﻣﺎ ﺍﻟﻨﺘﻴﺠﺔ ﺍﻟﱪﻫﺎﻧﻴﺔ ‪ Theorem‬ﻓﺈﻥ ﺻﺪﻗﻬﺎ ﻣﺘﻀﻤﻦ ﰲ ﺻﺪﻕ ﺍﳌﻘﺪﻣﺎﺕ ﻷ‪‬ﺎ‬
‫ﻣﺴﺘﻨﺒﻄﺔ ﻣﻨﻄﻘﻴﺎ ﻣﻨﻬﺎ‪.‬‬
‫ﻭﻳﻼﺣﻆ ﺃﻥ ﺑﻴﻠﻲ ﻗﺪ ﲡﻨﺐ ﺍﺳﺘﺨﺪﺍﻡ ﺍﺻﻄﻼﺡ "ﺍﳊﻘﺎﺋﻖ" ‪ Facts‬ﰲ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﺍﳌﺸﺎﻫﺪﺍﺕ‬
‫ﺍﻟﻮﺍﻗﻌﻴﺔ ﺍﶈﻘﻘﺔ‪ ،‬ﻭﻗﺪ ﻳﺮﺟﻊ ﺫﻟﻚ‪ -‬ﻛﻤﺎ ﻳﻘﻮﻝ ﻫﻮﻓﺮ )‪ (Hoover: 47-48‬ﺇﱃ ﺃﻥ ﺍﺳﺘﺨﺪﺍﻡ ﺍﺻﻄﻼﺡ‬
‫"ﺍﳊﻘﺎﺋﻖ ﺍﻟﻌﻠﻤﻴﺔ" ﻳﻌﻄﻲ ﺍﻧﻄﺒﺎﻋﺎ ﺑﺄﻧﻨﺎ ﻧﺸﲑ ﺇﱃ ﺷﻲﺀ ﻣﻄﻠﻖ ﺍﻟﺼﺪﻕ ﻭﻫﺬﺍ ﺃﻣﺮ ﻣﻀﻠﻞ‪ ،‬ﻓﺎﻟﻌﻠﻢ ﻣﻬﺘﻢ ﺑﻀﺒﻂ‬
‫ﺇﺩﺭﺍﻛﻨﺎ ﻟﻠﻮﺍﻗﻊ ﻣﻦ ﺧﻼﻝ ﺇﻇﻬﺎﺭ ﺍﳌﺪﺭﻛﺎﺕ ﻭﻋﺮﺽ ﺑﻮﺍﻃﻨﻬﺎ ﺑﻮﺿﻮﺡ ﲝﻴﺚ ﺗﻜﻮﻥ ﻗﺎﺑﻠﺔ ﻟﻠﻨﻘﺾ‬
‫ﻭﺍﻟﺘﻤﺤﻴﺺ ﺇﱃ ﺃﻛﱪ ﺣﺪ ﳑﻜﻦ‪ ،‬ﻭﻣﻦ ﺃﺟﻞ ﻫﺬﺍ ﻳﻔﻀﻞ ﺍﻟﻜﺜﲑﻭﻥ )‪ (Wallace, 1968:X‬ﺍﺳﺘﺨﺪﺍﻡ ﻟﻔﻆ‬
‫ﺍﳌﺸﺎﻫﺪﺍﺕ ‪ Observations‬ﺑﺪﻻ ﻣﻦ ﺍﺻﻄﻼﺡ ﺍﳊﻘﺎﺋﻖ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺬﻱ ﻇﻞ ﻣﺴﺘﺨﺪﻣﺎ ﻟﻔﺘﺮﺓ ﻃﻮﻳﻠﺔ‪.‬‬

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‫ﻭﺍﻟﻮﺍﻗﻊ ﺃﻧﻨﺎ ﺇﺫﺍ ﺍﺳﺘﺜﻨﻴﻨﺎ ﺍﳌﺸﺎﻫﺪﺍﺕ ﺍﻟﻮﺍﻗﻌﻴﺔ )ﺃﻱ ﺍﳊﻘﺎﺋﻖ ﺍﻹﻣﺒﲑﻳﻘﻴﺔ(‪ ،‬ﻭﺍﻟﺘﻌﻤﻴﻤﺎﺕ ﺍﻹﻣﺒﲑﻳﻘﻴﺔ‬
‫ﻓﺈﻧﻨﺎ ﺳﻨﻼﺣﻆ ﻣﺒﺎﺷﺮﺓ ﺃﻥ ﺑﻘﻴﺔ ﻣﻜﻮﻧﺎﺕ ﺍﻟﻨﻈﺮﻳﺔ ﻛﺎﻟﻔﺮﻭﺽ ﻭﺍﳌﺴﻠﻤﺎﺕ ﺃﻭ ﺍﳌﺼﺎﺩﺭﺍﺕ ﺍﻟﱵ ﺗﺴﺘﺨﺪﻡ ﰲ‬
‫ﺗﻔﺴﲑ ﺍﳊﻘﺎﺋﻖ ﻭﺍﻟﺘﻌﻤﻴﻤﺎﺕ ﺍﻹﻣﺒﲑﻳﻘﻴﺔ ﻣﺼﺪﺭﻫﺎ ﻋﻘﻞ ﺍﻟﺒﺎﺣﺚ ﻭﺇﺑﺪﺍﻋﻪ ﻭﻗﺪﺭﺗﻪ ﻋﻠﻰ ﺗﺼﻮﺭ ﺍﻟﻌﻼﻗﺎﺕ‬
‫ﺑﲔ ﺗﻠﻚ ﺍﳌﺸﺎﻫﺪﺍﺕ ﺍﻟﻮﺍﻗﻌﻴﺔ ﻭﺍﻟﺘﻌﻤﻴﻤﺎﺕ ﺍﻹﻣﺒﲑﻳﻘﻴﺔ ﻭﲣﻴﻞ ﺍﻟﺮﻭﺍﺑﻂ ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ‪ ،‬ﻭﻟﻮ ﺃﻧﻨﺎ ﺍﺳﺘﻨﻜﺮﻧﺎ ﺃﻥ‬
‫ﻳﺴﻤﺢ ﺍﻟﻌﺎﱂ ﻟﻨﻔﺴﻪ ﺑﺄﻥ ‪‬ﻳﺪﺧﻞ ﻫﺬﻩ ﺍﻟﻌﻨﺎﺻﺮ ﻏﲑ ﺍﳌﻨﻀﺒﻄﺔ ﻋﻠﻰ ﺑﻨﺎﺀ ﺍﻟﻌﻠﻢ ﺍﻟﺬﻱ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﻣﻨﻀﺒﻄﺎ‬
‫ﺑﻞ ﺻﺎﺭﻣﺎ ﻷﺟﺎﺑﻨﺎ ﻋﻠﻰ ﺍﻟﻔﻮﺭ )ﻣﺒﺘﺴﻤﺎ ﻣﻦ ﺳﺬﺍﺟﺘﻨﺎ( ﺑﺄﻧﻪ ﻻ ﺿﺮﺭ ﻣﻦ ﺫﻟﻚ ﺍﻟﺒﺘﺔ‪ ،‬ﻓﺈﻥ ﻫﺬﻩ ﺍﻟﺘﻔﺴﲑﺍﺕ‬
‫ﻭﺍﻟﻔﺮﻭﺽ ﺍﻟﱵ ﻳﻀﻴﻔﻬﺎ ﻣﻦ ﻋﻨﺪ ﻧﻔﺴﻪ ﺳﺮﻋﺎﻥ ﻣﺎ ﻳﺘﻢ ﺍﺧﺘﺒﺎﺭ ﺻﺪﻗﻬﺎ ﺑﺎﻟﺮﺟﻮﻉ ﺇﱃ ﺍﻟﻮﺍﻗﻊ ﺍﶈﺴﻮﺱ‪ ،‬ﳑﺎ‬
‫ﻳﺆﺩﻱ ﺑﺎﺳﺘﻤﺮﺍﺭ ﻭﺑﺸﻜﻞ ﻣﻀﻄﺮﺩ ﺇﱃ ﺍﺳﺘﺒﻌﺎﺩ ﻣﺎ ﱂ ﺗﺜﺒﺖ ﺻﺤﺘﻪ‪ ،‬ﻭﺩﻋﻢ ﻣﺎ ﺻﻤﺪ ﻟﻼﺧﺘﺒﺎﺭ ﺍﻟﻮﺍﻗﻌﻲ‪ ،‬ﻭﻫﻨﺎ‬
‫ﻳﺄﰐ ﺩﻭﺭﻧﺎ ﰲ ﺃﻥ ﻧﺒﺘﺴﻢ ﳓﻦ ﺃﻳﻀﺎ ﺇﺫ ﻧﺮﺍﺟﻊ ﻣﺎ ﺗﻮﺻﻠﻨﺎ ﺇﻟﻴﻪ ﰲ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﳑﺎ ﻳﺸﲑ ﺇﱃ ﻗﺼﻮﺭ ﺗﻠﻚ‬
‫ﺍﳌﺰﺍﻋﻢ ﻋﻦ ﺍﳌﻮﺍﺟﻬﺔ ﺍﳉﺎﺩﺓ ﻟﻠﻘﻀﻴﺔ‪.‬‬

‫‪@ òîÇbànuüa@âìÜÈÛa@¿@ÄänÛa@ñ‰ìq@Z@4brÛbq‬‬
‫ﻳﺘﻔﻖ ﺍﳌﺸﺘﻐﻠﻮﻥ ﺑﺎﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ ﻋﻠﻰ ﺃﻥ "ﺧﻴﺎﻝ" ﺍﻟﺒﺎﺣﺚ ﺇﳕﺎ ﻫﻮ ﺟﺰﺀ ﻻ ﻳﺘﺠﺰﺃ ﻣﻦ ﺃﻱ ﻧﻈﺮﻳﺔ‬
‫)ﻫﻞ ﳒﺮﺅ‪ -‬ﺑﻌﺪ ﻣﺎ ﻗﺪ ﻋﻠﻤﻨﺎ‪ -‬ﻋﻠﻰ ﺇﺿﺎﻓﺔ ﺻﻔﺔ "ﻋﻠﻤﻴﺔ" ؟(؛ ﻓﻨﺠﺪ ﺃﺑﺮﺍ ﻫﺎﻣﺴﻮﻥ )‪ (Abrahamson‬ﻣﺜﻼ‬
‫ﻳﻘﺮﺭ ﺃﻥ "ﺍﻟﻨﺘﺎﺋﺞ ﺍﻟﱵ ﺗﺘﻮﺻﻞ ﺇﻟﻴﻬﺎ ﺍﻟﺒﺤﻮﺙ ﺗﻘﺪﻡ ﻟﻨﺎ ﻗﻮﺍﻟﺐ ﺍﻟﻄﻮﺏ ﺍﻟﻼﺯﻣﺔ ﻟﻌﻤﻠﻴﺔ ﺑﻨﺎﺀ ﺍﻟﻨﻈﺮﻳﺔ‪ ،‬ﻭﻟﻜﻦ‬
‫ﻣﻦ ﺍﻟﻮﺍﺿﺢ ﺃﻥ ﻫﺬﻩ ﺍﻟﻌﻠﻤﻴﺔ ﻻ ﳝﻜﻦ ﳍﺎ ﺃﻥ ﺗﺘﻢ ﺑﺪﻭﻥ ﺍﻟﻘﺪﺭﺍﺕ ﺍﻻﺑﺘﻜﺎﺭﻳﺔ ﻟﻠﻌﻠﻤﺎﺀ"‪ ،‬ﺃﻣﺎ ﺟﻮﺭﺝ ﻫﻮﻣﺎﻧﺰ‬
‫ﻓﻴﺸﲑ ﺇﱃ ﺃﻥ ﺍﻟﻨﻈﺮﻳﺔ ﺗﺘﻄﻠﺐ "ﻗﻔﺰﺓ ﰲ ﺍﳋﻴﺎﻝ" ﻟﺘﻔﺴﲑ ﺍﳌﺸﺎﻫﺪﺍﺕ‬ ‫)‪(Homans, 1980:19,21‬‬

‫ﺍﻹﻣﺒﲑﻳﻘﻴﺔ‪ ،‬ﻭﻟﻜﻨﻪ ﻳﺒﺪﻱ ﺃﺳﻔﻪ ﻷﻧﻨﺎ ﻻ ﻧﻌﺮﻑ ﲢﺪﻳﺪﺍ ﻛﻴﻒ ﺗﺘﻢ ﺗﻠﻚ ﺍﻟﻘﻔﺰﺓ‪ ،‬ﻭﻳﺸﲑ ﺇﱃ ﺃﻥ ﻣﻦ ﺍﳌﻤﻜﻦ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﻣﺼﺪﺭﻫﺎ ﻫﻮ "ﺍﳊﺪﺱ ﻭﺍﻷﻟﻔﺔ ﻭﺍﻻﻋﺘﻴﺎﺩ ﻭﺍﻻﻗﺘﺮﺍﺏ ﺍﻟﻮﺛﻴﻖ ﻣﻦ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻹﻣﺒﲑﻳﻘﻴﺔ"‪ ،‬ﺃﻣﺎ ﻛﺎﺭﻝ ﺑﻮﺑﺮ‬
‫ﻓﺈﻧﻪ ﻳﺮﻯ ﺃﻥ ﺍﻟﻨﻈﺮﻳﺎﺕ ﻋﺒﺎﺭﺓ ﻋﻦ ﲣﻤﻴﻨﺎﺕ‪ -‬ﺟﺮﻳﺌﺔ ﺃﺣﻴﺎﻧﺎ ‪. (Feigl: 880) Bold Conjectures‬‬
‫ﻭﻳﻘﺮﺭ ﺭﻭﺑﺮﺕ ﺩﻭﺑﲔ )‪ (Dubin 12.216.221‬ﺃﻥ "ﺃﻱ ﳕﻮﺫﺝ ﻧﻈﺮﻱ ﻻ ﳛﺪ‪‬ﻩ ﺷﻲﺀ ﺇﻻ ﺣﺪﻭﺩ‬
‫ﺧﻴﺎﻝ ‪ Imagination‬ﺻﺎﺣﺐ ﺍﻟﻨﻈﺮﻳﺔ ﻣﻦ ﺣﻴﺚ ﺍﻟﻌﻨﺎﺻﺮ ﺍﻟﱵ ﻳﺮﻯ ﺑﻨﺎﺀ ﺍﻟﻨﻤﻮﺫﺝ ﻋﻠﻴﻬﺎ … ﻓﻜﻞ ﺍﻟﻨﻤﺎﺫﺝ‬
‫ﺍﻟﻨﻈﺮﻳﺔ ﺇﳕﺎ ﻫﻲ ﳏﺎﻭﻟﺔ ﲣﻴﻠﻴﺔ ﻣﻦ ﺟﺎﻧﺐ ﺍﳌﻨﻈﺮ‪ ‬ﻹﻋﺎﺩﺓ ﺑﻨﺎﺀ ﺷﺮﳛﺔ ﻣﻦ ﺍﻟﻌﺎﻟﹶﻢ ﺍﳌﺸﺎﻫﺪ‪ ،‬ﺪﻑ ﻓﻬﻢ‬
‫‪Constructive‬‬ ‫ﺃﺷﻜﺎﻝ ﻭﻭﻇﺎﺋﻒ ﺫﻟﻚ ﺍﻟﻘﻄﺎﻉ ﺍﳌﺨﺘﺎﺭ ﻣﻦ ﺍﻟﻌﺎﱂ ﺍﶈﻴﻂ ﺑﻪ ‪ ..‬ﻓﺎﳋﻴﺎﻝ ﺍﻟﺒﻨﺎﺀ‬
‫‪ Imagination‬ﻳﺰﻳﺪ ﻣﻦ ﻗﺪﺭﺓ ﺍﻹﻧﺴﺎﻥ ﻋﻞ ﻓﻬﻢ ﺍﻟﻌﺎﱂ ﺍﳌﺸﺎﻫﺪ"‪.‬‬
‫ﻭﻛﻨﺘﻴﺠﺔ ﻟﻌﻨﺎﺻﺮ ﺍﻟﺘﺨﻤﲔ ﻭﺍﳋﻴﺎﻝ ﺍﻟﱵ ﺗﻌﺘﱪ ﺟﺰﺀﺍ ﻻ ﻳﺘﺠﺰﺃ ﻣﻦ ﺑﻨﺎﺀ ﺍﻟﻨﻈﺮﻳﺎﺕ ﻛﻤﺎ ﺭﺃﻳﻨﺎ )ﺍﻧﺘﻈﺎﺭﺍ‬
‫ﻟﻠﺘﺤﻘﻖ ﻣﻦ ﺻﺤﺔ ﺍﻟﻔﺮﻭﺽ ﺍﳌﺴﺘﻤﺪﺓ ﻣﻨﻬﺎ ﰲ ﺍﻟﻮﺍﻗﻊ ﺍﶈﺴﻮﺱ( ﳒﺪ ﺃﻥ ﻧﻈﺮﻳﺎﺕ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‬

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‫ﺍﳊﺎﻟﻴﺔ‪ -‬ﻛﻤﺎ ﻳﻘﺮﺭ ﺑﻼﻙ ﻭﺷﺎﻣﺒﻴﻮﻥ )‪ (Black & Champion: 54-55,57‬ﻻ ﺗﺮﻗﻰ ﻻﻋﺘﺒﺎﺭﻫﺎ ﻧﻈﺮﻳﺎﺕ‬
‫ﺑﺎﳌﻌﲎ ﺍﻟﺪﻗﻴﻖ‪ ،‬ﻓﺒﺎﻟﺮﻏﻢ ﻣﻦ ﺫﻛﺎﺀ ﺗﻠﻚ ﺍﻷﻓﻜﺎﺭ ﺍﻟﻨﻈﺮﻳﺔ‪ ،‬ﻭﺭﻏﻢ ﻣﺎ ﻳﺘﺠﻠﻰ ﻓﻴﻬﺎ ﻣﻦ ﺇﺑﺪﺍﻉ ﻭﺇﺛﺎﺭﺓ‪ ،‬ﻓﺈ‪‬ﺎ‬
‫"ﳏﻤﻠﺔ ﺑﺎﻟﺘﻨﺎﻗﻀﺎﺕ‪ ،‬ﻭﻣﺼﺎﻏﺔ ﺑﻄﺮﻳﻘﺔ ﻓﻀﻔﺎﺿﺔ ﺟﺪﺍ‪ ،‬ﻟﺪﺭﺟﺔ ﻳﺼﻌﺐ ﻣﻌﻬﺎ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺗﻠﻚ ﺍﻷﻓﻜﺎﺭ‬
‫ﻋﻠﻰ ﺃ‪‬ﺎ ﺃﻧﺴﺎﻕ ﻓﻜﺮﻳﺔ ﻣﺴﺘﻘﺮﺓ‪ ،‬ﻭﺇﺿﺎﻓﺔ ﺇﱃ ﺫﻟﻚ ﻓﺈﻧﻨﺎ ﺇﺫﺍ ﻧﻈﺮﻧﺎ ﺣﱴ ﺇﱃ ﺗﻠﻚ ﺍﻷﻃﺮ ﺍﻟﺘﺼﻮﺭﻳﺔ ﺍﻟﱵ‬
‫ﺗﺴﺘﻨﺪ ﺇﱃ ﺷﻲﺀ ﻣﻦ ﺍﻷﺳﺎﺱ ﺍﻹﻣﺒﲑﻳﻘﻲ ﺍﳍﺰﻳﻞ ﻭﻏﲑ ﺍﳌﺘﻜﺎﻣﻞ ﻓﺈﻧﻨﺎ ﺳﻨﺠﺪﻫﺎ ﲢﻮﻱ ﻗﺪﺭﺍ ﻛﺒﲑﺍ ﻣﻦ ﺍﻟﻔﻜﺮ‬
‫ﺍﻟﺘﺄﻣﻠﻲ )ﺍﻟﺘﺨﻤﻴﲏ( ‪ ،Speculation‬ﻭﳑﺎ ﻳﺰﻳﺪ ﺍﻟﻄﲔ ﺑﻠﺔ ﻓﺈﻥ ﻣﺎ ﻳﺴﺎﻕ ﻣﻦ ﺃﺩﻟﺔ ﻗﻠﻴﻠﺔ ﻋﻠﻰ ﺻﺤﺔ ﺃﻱ ﻣﻦ‬
‫ﺗﻠﻚ ﺍﻷﻃﺮ ﺍﻟﺘﺼﻮﺭﻳﺔ ﻋﺎﺩﺓ ﻣﺎ ﻳﺘﻨﺎﻗﺾ ﻣﻊ ﺍﻷﺩﻟﺔ … ﺍﻟﱵ ﺗﺴﺎﻕ ﺩﻓﺎﻋﺎ ﻋﻦ ﺍﻷﻃﺮ ﺍﻟﺘﺼﻮﺭﻳﺔ ﺍﻷﺧﺮﻯ"‪.‬‬
‫ﻭﻟﻜﻦ ﺑﻼﻙ ﻭﺷﺎﻣﺒﻴﻮﻥ ﳛﺬﺭﺍﻥ ﻣﻦ ﺍﻟﻮﻗﻮﻑ ﻃﻮﻳﻼ ﺃﻣﺎﻡ ﻫﺬﻩ ﺍﻟﻨﻘﺎﺋﺺ ﻭﺇﻻ ﻓﺈﻥ ﺍﻟﻌﻠﻢ ﻟﻦ ﻳﺘﻘﺪﻡ‬
‫ﻛﺜﲑﺍ‪ ،‬ﻭﻳﻘﺮﺭﺍﻥ ﺃﻥ "ﺍﻻﻓﺘﺮﺍﺿﺎﺕ ﺍﻟﱵ ﱂ ﻳﺘﻢ ﺍﺧﺘﺒﺎﺭﻫﺎ‪-‬ﺑﻞ ﻭﺗﻠﻚ ﺍﻟﱵ ﻗﺪ ﻻ ﺗﻘﺒﻞ ﺍﻻﺧﺘﺒﺎﺭ ﺃﺻﻼ‪-‬‬
‫ﺳﺘﺴﺘﻤﺮ ﻣﻌﻨﺎ ﻛﺴﻤﺔ ﻣﻦ ﲰﺎﺕ ﺍﻟﻨﻈﺮﻳﺎﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ" ﻓﺎﳌﻬﻢ ﻋﻨﺪﳘﺎ ﻫﻮ ﺃﻥ ﺗﻔﺘﺢ ﻫﺬﻩ ﺍﻻﻓﺘﺮﺍﺿﺎﺕ‬
‫ﺍﻟﻄﺮﻳﻖ ﺃﻣﺎﻡ ﺍﻻﺧﺘﺒﺎﺭ ﺍﻹﻣﺒﲑﻳﻘﻲ ﻟﻔﺮﻭﺽ ﺗﺴﺘﻤﺪ ﻣﻦ ﺍﻟﻨﻈﺮﻳﺔ‪ ،‬ﻭﻳﻮﺍﺻﻞ ﺍﳌﺆﻟﻔﺎﻥ ﺍﻟﺪﻓﺎﻉ ﻋﻦ ﺍﺳﺘﺨﺪﺍﻡ ﻣﺜﻞ‬
‫ﺗﻠﻚ ﺍﻷﻓﻜﺎﺭ ﺍﳌﺒﻨﻴﺔ ﻋﻠﻰ ﺍﻟﻈﻦ ﰲ ﺑﻨﺎﺀ ﺍﻟﻨﻈﺮﻳﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ ﻓﻴﻘﺮﺭﺍﻥ ﺃﻥ ﺍﻟﻜﺜﲑ ﻣﻦ ﺗﻠﻚ ﺍﻷﻓﻜﺎﺭ ﻗﺪ ﻻ ﺗﺼﻤﺪ‬
‫ﻟﻼﺧﺘﺒﺎﺭ ﺍﻟﻌﻠﻤﻲ "ﻭﻟﻜﻦ ﻫﺬﺍ ﻻ ﻳﻌﲏ ﻧﺴﻴﺎ‪‬ﺎ ﺃﻭ ﺍﻟﺘﺨﻠﺺ ﻣﻨﻬﺎ ﺇﺫﺍ ﻓﺸﻠﺖ ﰲ ﺍﻻﺧﺘﺒﺎﺭ‪ ،‬ﺑﻞ ﺇﻥ ﺍﻟﻌﻜﺲ ﻫﻮ‬
‫ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻓﺈﻥ ﺑﻌﺾ ﺍﻷﻓﻜﺎﺭ ﻗﺪ ﻳﻜﻮﻥ ﳍﺎ ﴰﻮﻟﻴﺔ ﰲ ﺍﻟﻨﻈﺮﺓ ﻟﻘﻄﺎﻋﺎﺕ ﺃﺳﺎﺳﻴﺔ ﻣﻦ ﺍﻟﺴﻠﻮﻙ ﺍﻹﻧﺴﺎﱐ ﻭﻗﺪ‬
‫ﺗﻜﻮﻥ ﺷﺪﻳﺪﺓ ﺍﻟﺒﻌﺪ ﻋﻦ ﺍﻷﻃﺮ ﺍﻟﻔﻜﺮﻳﺔ ﺍﻟﺴﺎﺋﺪﺓ ﻟﺪﺭﺟﺔ ﻳﺼﻌﺐ ﻋﻠﻰ ﺍ‪‬ﺘﻤﻊ ﺍﻟﻌﻠﻤﻲ ﺃﻥ ﻳﺘﻮﺍﻓﻖ ﻣﻌﻬﺎ‬
‫ﺑﺴﻬﻮﻟﺔ … ﻷﻧﻨﺎ ﻗﺪ ﻻ ﻧﻜﻮﻥ ﻗﺪ ﺑﻠﻮﺭﻧﺎ ﺍﻟﻄﺮﻕ ﺍﳌﻨﻬﺠﻴﺔ ﺍﳌﺘﻄﻮﺭﺓ ﺍﻟﺼﺎﳊﺔ ﻻﺧﺘﺒﺎﺭﻫﺎ … )ﻭﺣﱴ ﺇﺫﺍ‬
‫ﻓﺸﻠﺖ ﺗﻠﻚ ﺍﻷﻓﻜﺎﺭ ﰲ ﺍﻻﺧﺘﺒﺎﺭ ﺍﻹﻣﺒﲑﻳﻘﻲ ﻓﺈﻧﻪ ﻳﺘﻢ ﺗﻌﺪﻳﻠﻬﺎ( ﻭﺗﻜﻮﻥ ﺑﺬﻟﻚ ﻗﺪ ﺃﺩﺕ ﺍﻟﻐﺮﺽ ﻣﻨﻬﺎ ﰲ‬
‫ﺍﺳﺘﺜﺎﺭﺓ ﻭﺗﻮﻟﻴﺪ ﺃﺳﺌﻠﺔ ﺟﺪﻳﺪﺓ ﺃﻛﺜﺮ ﲢﺪﻳﺪﺍ ﻭﺩﻗﺔ‪ ،‬ﻭﻋﻨﺪﺋﺬ ﳝﻜﻦ ﻟﻨﺎ ﺇﳘﺎﳍﺎ ﻭﺍﺳﺘﺒﺪﺍﳍﺎ ﲟﺎ ﻳﺘﻮﻟﺪ ﻋﻨﻬﺎ ﻣﻦ‬
‫ﺫﺭﻳﺔ ﺃﺛﻘﻞ ﻭﺯﻧﺎ"‪.‬‬
‫ﻭﻳﺮﻯ ﺍﻟﻜﺜﲑﻭﻥ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺿﻮﺀ ﻫﺬﺍ ﺍﻟﺘﺼﻮﺭ ﺃﻧﻪ ﻳﻨﺒﻐﻲ ﻓﺘﺢ ﺍﻟﺒﺎﺏ ﻋﻠﻰ ﻣﺼﺮﺍﻋﻴﻪ ﺃﻣﺎﻡ ﲨﻴﻊ‬
‫"ﺇﻥ ﺩﻧﻴﺎ ﺍﻟﻌﻠﻢ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻜﻮﻥ‬ ‫)‪(Dawis: 468‬‬ ‫ﺍﻷﻓﻜﺎﺭ ﺍﻟﻨﻈﺮﻳﺔ ﺩﻭﻥ ﺣﺮﺝ ﺣﱴ ﻟﻴﻘﻮﻝ ﺃﺣﺪﻫﻢ‬
‫ﻛﺎﻟﺴﻮﻕ ﺍﳌﻔﺘﻮﺣﺔ ﰲ ﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﻜﻼﺳﻴﻜﻴﺔ ﳊﺮﻳﺔ ﺍﳌﺸﺮﻭﻋﺎﺕ ﺣﻴﺚ ﺗﻜﻮﻥ ﺍﻟﻨﻈﺮﻳﺎﺕ ﻛﺎﻟﺴﻠﻊ‪ ،‬ﻓﻜﻠﻤﺎ‬
‫ﻭ‪‬ﺟﺪ ﻃﻠﺐ ﻋﻠﻰ ﻧﻈﺮﻳﺎﺕ ﻣﻦ ﻧﻮﻉ ﻣﻌﲔ ﻛﻠﻤﺎ ﻛﺎﻥ ﻣﻦ ﺻﺎﱀ ﺍﳌﺴﺘﻬﻠﻚ ﺍﻟﺴﻤﺎﺡ ﺑﺄﻛﱪ ﻗﺪﺭ ﳑﻜﻦ ﻣﻦ‬
‫ﺍﳌﻌﺮﻭﺽ ﻣﻨﻬﺎ"‪.‬‬
‫ﻭﻳﱪﺭ ﺟﲑﺍﻟﺪ ﻫﻴﺞ )‪ (Hage: 182:3‬ﻗﺒﻮﻟﻨﺎ ﺑﻜﻞ ﻫﺬﺍ ﺍﻟﻘﺪﺭ ﻣﻦ ﻋﺪﻡ ﺍﻟﺘﺄﻛﺪ ﰲ ﺍﻟﻨﻈﺮﻳﺎﺕ "ﺑﺄﻧﻨﺎ‬
‫ﺇﳕﺎ ﻧﻌﻤﻞ ﰲ ﺣﺪﻭﺩ ﻣﺎ ﻫﻮ ﻣﺘﺎﺡ ﻟﻨﺎ"‪ ،‬ﻭﻫﻮ ﻳﺸ‪‬ﺒﻪ ﻋﻤﻞ ﺍﳌﻨﻈﺮﻳﻦ ﲟﻦ ﳛﺎﻭﻝ ﲡﻤﻴﻊ ﺃﺟﺰﺍﺀ ﺃﻟﻐﺎﺯ ﺍﻟﺼﻮﺭ‬
‫ﺍﳌﻘﻄﻌﺔ ‪ Jigsaw Puzzle‬ﺣﱴ ﻭﻫﻮ ﻳﻌﻠﻢ ﺃﻥ ﺑﻌﺾ ﺃﺟﺰﺍﺀ ﺍﻟﺼﻮﺭﺓ ﻣﻔﻘﻮﺩ ﺃﺻﻼ )!( ﻭﻟﻜﻨﻪ ﻣﻊ ﺫﻟﻚ ﳛﺎﻭﻝ‬

‫‪-١١٤-‬‬
‫"ﺗﻮﻓﻴﻖ ﺍﻷﺟﺰﺍﺀ ﺍﳌﺘﺎﺣﺔ ﻣﻊ ﺑﻌﻀﻬﺎ ﺑﻘﺪﺭ ﺍﻹﻣﻜﺎﻥ … ﻓﺮﻏﻢ ﺃﻧﻨﺎ ﻗﺪ ﻧﺰﺩﺍﺩ ﻗﺪﺭﺓ ﻋﻠﻰ ﺗﺼﻮﺭ ﺍﻟﺸﻜﻞ ﺍﻟﻨﻬﺎﺋﻲ‬
‫ﻟﻠﺼﻮﺭﺓ ﻓﺈﻧﻨﺎ ﻟﻦ ﻧﻌﺮﻑ ﺃﺑﺪﺍ ﻛﻞ ﺗﻔﺎﺻﻴﻠﻬﺎ‪ ،‬ﻭﺫﻟﻚ ﻷﻧﻨﺎ ﻻ ﳕﻠﻚ ﻛﻞ ﺃﺟﺰﺍﺀ ﺍﻟﺼﻮﺭﺓ"‪.‬‬
‫ﻭﻳﺒﺪﻭ ﻟﻨﺎ ﺃﻥ ﺃﻭﻟﺌﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺇﺫ ﻳﺘﺒﻴﻨﻮﻥ ﺑﺄﻧﻔﺴﻬﻢ ﳏﺪﻭﺩﻳﺔ ﻗﺪﺭﺗﻨﺎ ﺍﻟﺒﺸﺮﻳﺔ ﻋﻠﻰ ﺇﺩﺭﺍﻙ ﺣﻘﺎﺋﻖ ﻫﺬﺍ‬
‫ﺍﻟﻮﺟﻮﺩ‪ ،‬ﻓﺈ‪‬ﻢ‪ -‬ﺭﻏﻢ ﻧﺰﻋﺎ‪‬ﻢ ﺍﻹﻣﺒﲑﻳﻘﻴﺔ ﺍﻟﻮﺍﺿﺤﺔ‪ -‬ﻳﻀﻄﺮﻭﻥ ﻣﺮﻏﻤﲔ ﻟﻠﺘﺴﻠﻴﻢ ﰲ ﺑﻌﺾ ﺍﻷﺣﻴﺎﻥ ﲟﺎ ﻻ‬
‫ﻳﻮﺩﻭﻥ ﺍﻟﺘﺴﻠﻴﻢ ﺑﻪ ﻣﻦ ﺍﺳﺘﺨﺪﺍﻡ ﺃﻓﻜﺎﺭ ﻣﻴﺘﺎﻓﻴﺰﻳﻘﻴﺔ ﺃﻭ ﺃﻓﻜﺎﺭ ﻻ ﺗﻘﺒﻞ ﺍﻻﺧﺘﺒﺎﺭ ﺍﻹﻣﺒﲑﻳﻘﻲ ﰲ ﺫﺍ‪‬ﺎ ﻛﺄﺳﺎﺱ‬
‫ﻟﻠﻨﻈﺮﻳﺎﺕ "ﺍﻟﻌﻠﻤﻴﺔ" )ﻣﻊ ﺃﻥ ﻫﺬﺍ ﺍﻷﻣﺮ ﻣﻀﺎﺩ ﻟﻜﻞ ﺍﻟﺘﻮﺟﻬﺎﺕ ﺍﳌﺎﺩﻳﺔ ﺍﻟﻮﺿﻌﻴﺔ ﺍﻷﺳﺎﺳﻴﺔ ﺍﻟﱵ ﺑﲏ ﻋﻠﻴﻬﺎ‬
‫ﺍﻟﺘﺼﻮﺭ ﺍﻟﺘﻘﻠﻴﺪﻱ ﻟﻠﻌﻠﻢ( ﻣﺎ ﺩﺍﻡ ﻣﻦ ﺍﳌﻤﻜﻦ‪ -‬ﻭﻫﺬﺍ ﻫﻮ ﺷﺮﻃﻬﻢ ﺍﻟﺬﻱ ﻻ ﳝﻜﻦ ﺑﺎﻟﻄﺒﻊ ﺍﻟﺘﻨﺎﺯﻝ ﻋﻨﻪ‪-‬‬
‫ﺍﺳﺘﺨﺪﺍﻡ ﺗﻠﻚ ﺍﻷﻓﻜﺎﺭ ﺍﳌﻴﺘﺎﻓﻴﺰﻳﻘﻴﺔ ﻻﺳﺘﻨﺒﺎﻁ ﻓﺮﻭﺽ ﳝﻜﻦ ﺍﺧﺘﺒﺎﺭﻫﺎ ﰲ ﺍﻟﻮﺍﻗﻊ ﺍﶈﺴﻮﺱ‪ ،‬ﻓﻬﺬﺍ ﺩﺍﻓﻴﺲ‬
‫)‪ (Dawis: 469‬ﻳﻘﻮﻝ "ﺇﻧﲏ ﻻ ﺃﺟﺪ ﻋﻨﺪ ﻣﺸﻜﻠﺔ ﰲ ﺃﻥ ﺗﺘﻀﻤﻦ ﻧﻈﺮﻳﺎﺗﻨﺎ ﻋﻨﺎﺻﺮ ﻏﲑ ﻗﺎﺑﻠﺔ ﻟﻠﻤﻼﺣﻈﺔ‬
‫ﺍﳌﻮﺿﻮﻋﻴﺔ ﻛﺎﳊﺎﻻﺕ ﺍﻟﺪﺍﺧﻠﻴﺔ )ﻳﻘﺼﺪ ﺍﻟﻨﻮﺍﺣﻲ ﺍﻟﻌﻘﻠﻴﺔ ﺃﻭ ﺍﻟﺮﻭﺣﻴﺔ( ﻃﺎﳌﺎ ﺃﻥ ﻣﻦ ﺍﳌﻤﻜﻦ ﺍﺧﺘﺒﺎﺭ ﻫﺬﻩ‬
‫ﺍﻟﻨﻈﺮﻳﺎﺕ"‪.‬‬
‫ﻭﻫﺬﺍ ﻭﺍﻟﺘﺮ ﻭﺍﻻﺱ )‪ (Wallace, 1988: 204-3‬ﻳﻨﻘﻞ ﻟﻨﺎ ﻋﻦ ﻛﺎﺭﻝ ﺑﻮﺑﺮ ﺭﺃﻳﻪ ﰲ ﺃﻥ ﺍﻟﻨﻈﺮﻳﺎﺕ‬
‫ﺫﺍﺕ ﻣﺴﺘﻮﻳﺎﺕ ﳐﺘﻠﻔﺔ ﻣﻦ ﺣﻴﺚ ﻣﺴﺘﻮﻯ ﺍﻟﺘﺠﺮﻳﺪ ﻭﺍﻟﻌﻤﻮﻣﻴﺔ‪ ،‬ﲝﻴﺚ ﺃﻥ ﻛﻞ ﻣﺴﺘﻮﻯ ﻣﻦ ﺍﻟﻌﻤﻮﻣﻴﺔ ﻳﻘﻮﺩ‬
‫ﺇﱃ ﻣﺴﺘﻮﻯ ﺃﻋﻢ ﻣﻨﻪ ﻭﻫﻜﺬﺍ ﺇﱃ ﺃﻥ ﺗﺄﰐ "ﺗﻠﻚ ﺍﻟﻨﻈﺮﻳﺎﺕ ﺍﻟﱵ ﺗﺒﻠﻎ ﺣﺪﺍ ﻣﻦ ﺍﻟﻌﻤﻮﻣﻴﺔ ﺗﺒﺘﻌﺪ ﻣﻌﻪ ﻋﻦ‬
‫ﺍﳌﺴﺘﻮﻳﺎﺕ ﺍﻟﱵ ﻳﺼﻞ ﺇﻟﻴﻬﺎ ﺍﻟﻌﻠﻢ ﺍﻟﻘﺎﺑﻞ ﻟﻼﺧﺘﺒﺎﺭ ﰲ ﻫﺬﺍ ﺍﻟﻮﻗﺖ‪ ،‬ﳑﺎ ﳝﻜﻦ ﺃﻥ ﻳﻮﺻﻠﻨﺎ ﺇﱃ ﻧﺴﻖ‬
‫ﻣﻴﺘﺎﻓﻴﺰﻳﻘﻲ" ﻭﻳﻌﻠﻖ ﻭﺍﻻﺱ ﻋﻠﻰ ﻫﺬﺍ ﺑﻘﻮﻟﻪ ﺃﻥ ﻧﻈﺮﺓ ﺑﻮﺑﺮ ﻧﻈﺮﺓ ﻧﺴﺒﻴﺔ ﻭﺗﺎﺭﳜﻴﺔ‪ ،‬ﺑﻌﻜﺲ ﻏﲑﻩ ﳑﻦ ﻳﺘﺒﻨﻮﻥ‬
‫ﻧﻈﺮﺓ ﺛﺎﺑﺘﺔ ﳌﺎ ﻫﻮ ﻣﻴﺘﺎﻓﻴﺰﻳﻘﻲ ﻋﻠﻰ ﺃﻧﻪ ﺑﺒﺴﺎﻃﺔ ﻳﻌﺘﱪ ﻻ ﺇﻣﺒﲑﻳﻘﻲ ‪ ،Nonempirical‬ﻭﻳﺮﻳﺪ ﻭﺍﻻﺱ ﺃﻥ ﻳﺒﲔ‬
‫ﺃﻥ ﻧﻈﺮﺓ ﺑﻮﺑﺮ "ﻧﺴﺒﻴﺔ" ﲟﻌﲎ ﺃﻧﻪ ﻻ ﻳﻮﺟﺪ ﻋﻨﺪﻩ ﻓﺎﺻﻞ ﺣﻘﻴﻘﻲ ﻗﺎﻃﻊ ﺑﲔ ﻣﺎ ﻫﻮ ﺇﻣﺒﲑﻳﻘﻲ‪ ،‬ﻭﻣﺎ ﻫﻮ‬
‫ﻣﻴﺘﺎﻓﻴﺰﻳﻘﻲ‪ ،‬ﻭﺃ‪‬ﺎ "ﺗﺎﺭﳜﻴﺔ" ﲟﻌﲎ ﺃﻥ ﻣﺎ ﻳﺒﺪﻭ ﻟﻨﺎ ﰲ ﺯﻣﻦ ﻣﻌﲔ ﻏﲑ ﻗﺎﺑﻞ ﻟﻼﺧﺘﺒﺎﺭ ﻗﺪ ﻳﺼﺒﺢ ﻗﺎﺑﻼ ﻟﻼﺧﺘﺒﺎﺭ‬
‫ﰲ ﺯﻣﻦ ﻻﺣﻖ‪.‬‬
‫ﻭﳛﻮﻡ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﺣﻮﻝ ﻗﻀﻴﺔ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﺪﻳﻦ ﺫﺍﺗﻪ ﻭﺑﲔ ﺍﻟﻨﻈﺮﻳﺔ‪ ،‬ﻭﻟﻜﻨﻬﻢ ﻛﻤﺎ ﺭﺃﻳﻨﺎ‬
‫ﺑﺎﺿﻄﺮﺍﺩ ﰲ ﻣﻮﺍﻗﻒ ﺳﺎﺑﻘﺔ ﻳﺘﻮﻗﻔﻮﻥ ﺩﺍﺋﻤﺎ ﻋﻨﺪ ﺣﺪﻭﺩ ﺍﻟﺪﻳﻦ ﺍﻟﺬﻱ ﻳﻌﺮﻓﻮﻧﻪ‪ ،‬ﻭﺍﻟﺬﻱ ﻻ ﳝﻜﻦ ﲝﺎﻝ ﺍﳉﻤﻊ‬
‫ﻳﻘﺮﺭ ﻣﺜﻼ "ﺃﻥ ﺍﻟﺪﻳﻦ ﻭﺍﻟﻨﻈﺮﻳﺔ‬ ‫)‪(Dubin: 222-3‬‬ ‫ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﻌﻠﻢ ﻋﻠﻲ ﺃﻱ ﻭﺟﻪ ﻣﻌﻘﻮﻝ‪ ،‬ﻓﻨﺮﻯ ﺩﻭﺑﲔ‬
‫ﻣﺘﻄﺎﺑﻘﺎﻥ ﻣﻦ ﺣﻴﺚ ﺍﻟﺒﻨﺎﺀ؛ ﻓﻜﻞ ﻣﻨﻬﻤﺎ ﻋﺒﺎﺭﺓ ﻋﻦ ﺻﻮﺭﺓ ﻛﻠﻴﺔ ﻛﺎﻣﻠﺔ ﻟﻠﻌﺎﱂ ﺍﶈﺴﻮﺱ ﺃﻭ ﺍﳌﺘﺨﻴ‪‬ﻞ ﻛﻤﺎ‬
‫ﻳﺮﺍﻩ ﺍﻟﺒﺸﺮ‪ ،‬ﻭﻫﻨﺎﻙ ﺗﺸﺎﺑﻪ ﺟﻮﻫﺮﻱ ﺑﲔ ﻗﻮﺍﻋﺪ ﺍﳌﻨﻄﻖ ﺍﻟﱵ ﻋﻠﻰ ﺃﺳﺎﺳﻬﺎ ﺗﺒﲏ ﻛﻞ ﻣﻦ ﺍﻟﻨﻤﺎﺫﺝ ﺍﻟﻨﻈﺮﻳﺔ‬
‫ﻭﺍﻟﺘﺼﻮﺭﺍﺕ ﺍﻟﺪﻳﻨﻴﺔ"‪ ،‬ﻭﻟﻜﻨﻪ ﻳﻌﻮﺩ ﻟﻴﻘﺮﺭ ﺃﻥ ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻟﺪﻳﻦ ﻭﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﻌﻠﻤﻴﺔ ﺇﳕﺎ ﻳﻜﻤﻦ ﰲ ﺩﺭﺟﺔ ﺍﻟﻴﻘﲔ‬
‫ﺍﻟﱵ ﺗﻌﺰﻱ ﺇﱃ ﻛﻞ ﻣﻨﻬﻤﺎ‪ ،‬ﻓﺎﻟﺘﺼﻮﺭﺍﺕ ﺍﻟﺪﻳﻨﻴﺔ ﺗﺮﺗﻜﺰ ﻳﻘﻴﻨﻴﺘﻬﺎ ﻋﻠﻰ ﺇﲨﺎﻉ ﺍﳌﺆﻣﻨﲔ ﺍﻟﺬﻳﻦ ﻳﻘﺒﻠﻮﻥ ‪‬ﺎ‪ -‬ﻭﻫﺬﺍ‬

‫‪-١١٥-‬‬
‫ﺷﺄ‪‬ﻢ‪ ،‬ﺑﻌﻜﺲ ﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﱵ ﻳﻘﻮﻡ ﺑﻨﺎﺅﻫﺎ ﺃﺳﺎﺳﺎ ﻋﻠﻰ ﻋﺪﻡ ﺍﻟﻴﻘﲔ‪ ،‬ﻭﻳﻀﻴﻒ ﺩﻭﺑﲔ ﺃﻥ ﺍﻟﺪﻳﻦ )ﺍﻟﻼﻫﻮﺕ(‬
‫ﻳﻘﻮﻡ ﻋﻠﻰ ﺍﻻﻋﺘﻘﺎﺩ ﺍﳌﻄﻠﻖ‪ ،‬ﺣﻴﺚ ﻳﻮﺳﻢ ﻣﻦ ﳛﺎﻭﻝ ﺍﺧﺘﺒﺎﺭ ﻣﻌﻄﻴﺎﺗﻪ ﺑﺎﳍﺮﻃﻘﺔ‪ … ،‬ﻭﺑﻄﺒﻴﻌﺔ ﺍﳊﺎﻝ ﻓﺈﻧﻪ ﻻ‬
‫ﻳﺸﲑ ﺃﺑﺪﺍ ﺇﱃ ﺩﻭﺭ ﺍﻟﻌﻘﻞ ﰲ ﺇﺛﺒﺎﺕ ﺍﳊﻘﻴﻘﺔ ﺍﻟﺪﻳﻨﻴﺔ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﳌﻌﺮﻭﻑ ﻋﻨﺪ ﺍﳌﺴﻠﻤﲔ‪.‬‬
‫ﻭﻳﺴﲑ ﻫﻮﻓﺮ ﰲ ﻧﻔﺲ ﺍﳋﻂ ﺗﻘﺮﻳﺒﺎ )‪ (Hoover: 38‬ﻓﻴﻘﻮﻝ ﺃﻥ ﺍﻟﻨﻈﺮﻳﺎﺕ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﻟﻔﻠﺴﻔﻴﺔ ﻫﻲ‬
‫ﺃﻭﺳﻊ ﺍﻟﻨﻈﺮﻳﺎﺕ ﻧﻄﺎﻗﺎ ﻭﻟﻜﻨﻬﺎ ﺫﺍﺕ ﻃﺒﻴﻌﺔ ﻣﻄﻠﻘﺔ‪ ،‬ﺃﻣﺎ ﺍﻟﻨﻈﺮﻳﺎﺕ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﰲ ﺭﺃﻳﻪ ﻓﺘﻘﻮﻡ ﻋﻠﻰ‬
‫ﺃﺳﺎﺱ ﻧﻔﻌﻲ )ﺑﺮﺍﲨﺎﰐ( ﲟﻌﲎ ﺃﻥ ﻗﻴﻤﺔ ﺍﻟﻨﻈﺮﻳﺔ ﺗﻘﺎﺱ ﺑﻘﺪﺭ‪‬ﺎ ﻋﻠﻰ ﺗﻔﺴﲑ ﺍﳌﺸﺎﻫﺪﺍﺕ‪.‬‬
‫ﻭﻫﻨﺎ ﻧﺼﻞ ﺇﱃ ﻧﻘﻄﺔ ﺍﻟﺘﺤﻮﻝ ﺍﻷﺳﺎﺳﻴﺔ ﰲ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ ﻓﻨﺘﺴﺎﺀﻝ ﻋﻤﺎ ﻳﺪﻋﻮﻧﺎ ﻛﻤﺴﻠﻤﲔ‪ -‬ﺣﺒﺎﻫﻢ‬
‫ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺑﻌﻘﻴﺪﺓ ﺻﺤﻴﺤﺔ ﻏﲑ ﳏﺮﻓﺔ‪ ،‬ﻭﺃﻛﺮﻣﻬﻢ ﺑﻜﺘﺎﺏ ﻻ ﻳﺄﺗﻴﻪ ﺍﻟﺒﺎﻃﻞ ﻣﻦ ﺑﲔ ﻳﺪﻳﻪ ﻭﻻ ﻣﻦ‬
‫ﺧﻠﻔﻪ‪ -‬ﺃﻗﻮﻝ ﻣﺎ ﺍﻟﺬﻱ ﻳﺪﻋﻮﻧﺎ ﺇﱃ ﺍﻟﺴﲑ ﰲ ﺭﻛﺎﺏ ﻏﲑﻧﺎ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻭﺗﺘﺒﻊ ﺧﻄﺎﻫﻢ ﺣﱴ ﻟﻮ ﺩﺧﻠﻮﺍ‬
‫ﺟﺤﺮ ﺿﺐ ﻟﺪﺧﻠﻨﺎﻩ؟ ﻟﻘﺪ ﺗﻜﺸ‪‬ﻔﺖ ﺍﻟﺼﻮﺭﺓ ﺍﻵﻥ ﺃﻣﺎﻣﻨﺎ ﺑﻮﺿﻮﺡ ﻭﺟﻼﺀ‪ ،‬ﻭﱂ ﻳﻌﺪ ﺃﻣﺎﻡ ﺍﻟﺒﺎﺣﺚ ﺍﳌﺴﻠﻢ ﺇﻻ‬
‫ﺃﻥ ﻳﺮﺍﺟﻊ ﻧﻔﺴﻪ ﺑﺄﻣﺎﻧﺔ‪ ،‬ﻭﺃﻥ ﻳﻨﻈﺮ ﰲ ﻣﻮﻗﻔﻪ ﺑﺘﺠﺮﺩ‪ ،‬ﻟﻜﻲ ﻳﺮﻯ ﺍﳊﻘﻴﻘﺔ ﺍﻟﻨﺎﺻﻌﺔ ﺍﳌﺘﻤﺜﻠﺔ ﰲ ﺃﻧﻪ ﱂ ﻳﻌﺪ ﻫﻨﺎﻙ‬
‫ﻋﺬﺭ ﳌﻌﺘﺬﺭ ﰲ ﺃﻥ ﻳﺴﺘﻤﺮ ﰲ ﻫﺬﻩ ﺍﳌﺘﺎﺑﻌﺔ ﻟﻶﺧﺮﻳﻦ ﺩﻭﻥ ﲤﺤﻴﺺ‪ ،‬ﻭﺇﻥ ﻣﻦ ﺣﻘﻨﺎ‪ -‬ﺑﻞ ﻭﺃﻗﻮﻝ ﻣﻦ ﻭﺍﺟﺒﻨﺎ‪-‬‬
‫ﻛﻤﺴﻠﻤﲔ ﺃﻥ ﻧﺮﺗﺎﺩ ﺍﻟﻄﺮﻳﻖ ﺃﻣﺎﻡ ﳎﺘﻤﻊ ﺍﻟﻌﻠﻤﻴﲔ ﰲ ﺍﻟﺪﻧﻴﺎ ﻛﻠﻬﺎ ﻛﻤﺎ ﻓﻌﻞ ﺃﺳﻼﻓﻨﺎ ﻣﻦ ﻗﺒﻞ ﻟﺘﻮﺟﻴﻬﻪ ﺇﱃ‬
‫ﺍﳌﺴﺎﺭ ﺍﻟﺼﺤﻴﺢ ﻟﻠﺒﺤﺚ ﻋﻦ ﺍﳊﻘﻴﻘﺔ ﺑﱰﺍﻫﺔ ﻭﺇﺧﻼﺹ‪ ،‬ﻭﺍﺛﻘﲔ ﰲ ﺭﺑﻨﺎ ﻣﺘﻴﻘﻨﲔ ﻣﻦ ﺻﺤﺔ ﻣﻨﻄﻠﻘﺎﺗﻨﺎ‪،‬‬
‫ﻭﻣﻄﻤﺌﻨﲔ ﺇﱃ ﺃﻧﻨﺎ ﻟﻦ ﺗﻔﺮﻁ ﰲ ﺷﻰﺀ ﺫﻱ ﻗﻴﻤﺔ ﻋﻨﺪ ﻏﲑﻧﺎ ‪ ،‬ﻭﻟﻜﻨﻨﺎ ﺳﻨﻜﻮﻥ ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ﺭﺍﻓﻀﲔ ﻟﻜﻞ‬
‫ﻣﺎ ﻳﻄﻤﺲ ﺻﻔﺎﺀ ﻋﻘﻴﺪﺗﻨﺎ‪ ،‬ﺛﺎﺋﺮﻳﻦ ﻋﻠﻰ ﻛﻞ ﻣﺎ ﻳﻌﻮﻕ ﻣﺴﲑﺗﻨﺎ ﺇﱃ ﺍﷲ‪.‬‬
‫ﻭﻟﻘﺪ ﻳﻜﻮﻥ ﻣﻦ ﺍﳌﻼﺋﻢ ﺃﻥ ﻧﻠﺨﺺ ﻣﺎ ﺗﻮﺻﻠﻨﺎ ﺇﻟﻴﻪ ﺣﱴ ﻫﺬﻩ ﺍﻟﻨﻘﻄﺔ ‪-‬ﺣﱴ ﻭﻟﻮ ﺧﺎﻃﺮﻧﺎ ﺑﺸﻲﺀ ﻣﻦ‬
‫ﺍﻟﺘﻜﺮﺍﺭ‪ -‬ﺣﱴ ﻧﻄﻤﺌﻦ ﺇﱃ ﺃﻧﻨﺎ ﻧﻀﻊ ﺃﻗﺪﺍﻣﻨﺎ ﻋﻠﻰ ﺍﻟﻄﺮﻳﻖ ﺍﻟﺼﺤﻴﺢ ﺇﱃ ﺛﻮﺭﺓ ﺍﻟﺘﻨﻈﲑ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪:‬‬
‫‪ - ١‬ﻟﻘﺪ ﺗﺒﲔ ﻟﻨﺎ ﺍﻵﻥ ﺃﻥ ﺍﳌﺸﺘﻐﻠﲔ ﺑﺎﻟﻌﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﰲ ﺍﻟﻐﺮﺏ ﻗﺪ ﺣﺎﻭﻟﻮﺍ ﺗﻄﺒﻴﻖ ﻣﻨﺎﻫﺞ‬
‫ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ ﺍﻟﱵ ﳒﺤﺖ ﰲ ﺩﺭﺍﺳﺔ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﻄﺒﻴﻌﻴﺔ ﻋﻠﻰ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﳌﺘﺼﻠﺔ ﺑﺎﻹﻧﺴﺎﻥ‬
‫ﻭﺍ‪‬ﺘﻤﻊ‪ ،‬ﻭﻟﻜﻨﻬﻢ ﱂ ﻳﻨﺠﺤﻮﺍ ﰲ ﺫﻟﻚ‪.‬‬
‫‪ - ٢‬ﻭﻛﺎﻥ ﻣﻦ ﺃﻫﻢ ﺃﺳﺒﺎﺏ ﺿﻌﻒ ﻧﻈﺮﻳﺎﺕ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﻋﺠﺰﻫﺎ ﻋﻦ ﺍﻟﺘﻮﺻﻞ ﺇﱃ ﻓﻬﻢ‬
‫ﺍﻹﻧﺴﺎﻥ ﻭﺍ‪‬ﺘﻤﻊ ﺍﻷﻣﻮﺭ ﺍﻵﺗﻴﺔ ‪:‬‬
‫)ﺃ( ﺃ‪‬ﺎ ﺃﺧﺮﺟﺖ ﻛﻞ ﻣﺎ ﻻ ﳜﻀﻊ ﻟﻠﻤﻼﺣﻈﺔ ﺍﳊﺴﻴﺔ ﻣﻦ ﻧﻄﺎﻕ ﺍﻟﺪﺭﺍﺳﺔ‪ ،‬ﻓﺎﺳﺘﺒﻌﺪﺕ ﲤﺎﻣﺎ‬
‫ﺍﳉﻮﺍﻧﺐ ﺍﻟﺮﻭﺣﻴﺔ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺼﻠﺔ ﺍﻹﻧﺴﺎﻥ ﺑﺮﺑﻪ ﻣﻦ ﻧﻄﺎﻕ ﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﻭﺑﺬﻟﻚ‬
‫ﺃﳘﻠﺖ ﻗﻄﺎﻋﺎ ﻛﺎﻣﻼ ﻣﻦ ﺍﻟﻌﻮﺍﻣﻞ ﺍﳊﺎﻛﻤﺔ ﰲ ﺗﻔﺴﲑ ﺍﻟﺴﻠﻮﻙ ﺍﻟﺒﺸﺮﻱ ﻭﺍﻟﺘﻨﻈﻴﻢ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻲ‪.‬‬

‫‪-١١٦-‬‬
‫)ﺏ( ﺃ‪‬ﺎ ﺍﺳﺘﺒﻌﺪﺕ ﺍﻟﺪﻳﻦ ﻭﺍﻟﻮﺣﻲ ﻛﻤﺼﺎﺩﺭ ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﺍﳌﻌﺮﻓﺔ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺼﺤﻴﺤﺔ‪ ،‬ﻭﺫﻟﻚ‬
‫ﻧﺘﻴﺠﺔ ﳌﺎ ﺷﺎﺏ ﺍﻟﺪﻳﺎﻧﺎﺕ ﺍﻟﺴﺎﺋﺪﺓ ﰲ ﺍﻟﻐﺮ ﺏ ﻓﻴﻤﺎ ﻳﺘﺼﻞ ﺑﻨﻈﺮ‪‬ﺎ ﻟﻠﻌﻠﻢ ﻭﰲ ﺗﻌﺎﻣﻠﻬﺎ ﻣﻊ ﺭﺟﺎﻟﻪ‪،‬‬
‫ﻓﺄﺿﺎﻋﺖ ﺑﺬﻟﻚ ﻛﻞ ﺃﻣﻞ ﰲ ﺍﳍﺪﺍﻳﺔ ﺍﳌﺴﺘﻤﺪﺓ ﻣﻦ ﺍﻟﻮﺣﻲ ﺍﻟﺼﺤﻴﺢ ﺍﳌﺘﻤﺜﻞ ﰲ ﺩﻳﻦ ﺍﻹﺳﻼﻡ‪.‬‬
‫)ﺟـ( ﺃ‪‬ﺎ ﺯﻋﻤﺖ ﻟﻨﻔﺴﻬﺎ ﺣﻴﺎﺩﺍ ﻗﻴﻤﻴﺎ ﱂ ﺗﻠﺘﺰﻡ ﺑﻪ ﰲ ﺍﻟﻮﺍﻗﻊ‪ ،‬ﻓﺎﲢﺔ ﺍ‪‬ﺎﻝ ﻻﻋﺘﺒﺎﺭ ﻗﻴﻢ ﺍﻟﺜﻘﺎﻓﺔ‬
‫ﺍﻟﻐﺎﻟﺒﺔ ﲟﺜﺎﺑﺔ ﺍﳌﻌﻴﺎﺭ ﺍﻟﺬﻱ ﻳﻘﺎﺱ ﺇﻟﻴﻪ ﻛﻞ ﺗﻘﻴﻴﻢ ﺇﻧﺴﺎﱐ‪ ،‬ﺃﻭ ﻣﺘﺠﻬﺔ ﺇﱃ ﻧﺴﺒﻴﺔ ﻗﻴﻤﻴﺔ ﺃﺿﺎﻋﺖ ﻛﻞ‬
‫ﺗﻘﻴﻴﻢ‪.‬‬
‫‪ - ٣‬ﺭﻏﻢ ﺇﺻﺮﺍﺭ ﺃﺻﺤﺎﺏ ﺍﳌﻨﻈﻮﺭ ﺍﻟﺘﻘﻠﻴﺪﻱ ﻟﻠﻌﻠﻢ ﻋﻠﻰ ﺃﻥ ﺍﻻﺧﺘﺒﺎﺭ ﺍﻟﺼﺎﺭﻡ ﻟﻸﻓﻜﺎﺭ ﰲ ﺍﻟﻮﺍﻗﻊ‬
‫"ﺍﶈﺴﻮﺱ" ﻫﻮ ﺍﻷﺳﺎﺱ ﺍﻟﻮﺣﻴﺪ ﻟﻠﻤﻌﺮﻓﺔ ﺍﻟﻌﻠﻤﻴﺔ ﺍﳌﻌﺘﻤﺪﺓ‪ ،‬ﻓﺈﻥ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻮﺍﻗﻌﻴﺔ ﺍﻟﱵ ﺗﻌﻴﺸﻬﺎ ﺍﻟﻌﻠﻮﻡ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺗﺸﲑ ﺇﱃ ﺃﻥ ﻫﺬﺍ ﺍﻷﺻﻞ ﻗﺪ ﲢﻮﻝ ﺇﱃ ﺍﻋﺘﻤﺎﺩ ﻋﻠﻰ "ﺍﻟﻨﻈﺮﻳﺎﺕ" ﺍﻟﱵ ﺗﻘﻮﻡ ﰲ ﺃﺳﺎﺳﻬﺎ‬
‫ﻋﻠﻰ ﺍﻟﺘﺨﻤﲔ ﻭﺍﳋﻴﺎﻝ ﻭﺍﳌﻀﺎﺭﺑﺔ ﺍﻟﻌﻘﻠﻴﺔ‪ ،‬ﺃﻛﺜﺮ ﳑﺎ ﺗﻘﻮﻡ "ﻓﻘﻂ" ﻋﻠﻰ ﺍﳊﻘﺎﺋﻖ ﺍﻹﻣﺒﲑﻳﻘﻴﺔ ﺍﳊﺴﻴﺔ‬
‫ﺍﻟﺼﻠﺒﺔ‪ ،‬ﰲ ﻧﻔﺲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﺛﺒﺖ ﻟﺪﻳﻨﺎ ﻓﻴﻪ ﺍﺳﺘﻌﺼﺎﺀ ﺗﻠﻚ ﺍﻟﻨﻈﺮﻳﺎﺕ ﻋﻠﻰ ﺍﳊﺴﻢ ﺑﺎﻟﺮﺟﻮﻉ ﺇﱃ‬
‫ﺍﻟﻮﺍﻗﻊ ﺍﶈﺴﻮﺱ‪.‬‬
‫‪ - ٤‬ﺗﺮﺗﺐ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻔﻮﺿﻰ ﺍﻟﻨﻈﺮﻳﺔ ﺁﺛﺎﺭ ﻫﺪﺍﻣﺔ ﱂ ﺗ ‪‬ﻌﺪ ﻓﻘﻂ ﻋﻠﻰ ﺍﻟﻌﻠﻢ ﺫﺍﺗﻪ ﻭﻟﻜﻨﻬﺎ ﻋﺎﺩﺕ‬
‫ﺑﺎﻟﻮﺑﺎﻝ ﺃﻳﻀﺎ ﻋﻠﻰ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﻟﱵ ﺗﺴﺘﻬﺪﻱ ﲟﺜﻞ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﺍﻟﺮﺩﻱﺀ ﻣﻦ ﺍﻟﻌﻠﻢ‪ -‬ﺫﻟﻚ ﺍﻟﻌﻠﻢ ﺍﻟﺬﻱ‬
‫ﻳﺴﺘﺨﺪﻡ ﻟﻐﺔ ﺍﻟﺼﺮﺍﻣﺔ ﺍﳌﻨﻬﺠﻴﺔ ﻭﻳﺘﻤﺘﻊ ﺑﺎﻻﺣﺘﺮﺍﻡ ﺍﻟﻮﺍﺟﺐ ﻟﻠﺒﺎﺣﺜﲔ ﻋﻦ ﺍﳊﻘﻴﻘﺔ ﺑﺘﺠﺮﺩ‪ ،‬ﻭﻟﻜﻨﻪ‬
‫ﻳﺴﻤﺢ ﻟﻨﻔﺴﻪ ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ﺑﺎﻋﺘﻤﺎﺩ ﺍﻟﺴ‪‬ﲑ ﺳﻨﻮﺍﺕ ﻭﺳﻨﻮﺍﺕ ﻭﺭﺍﺀ ﺍﻟﺘﺨﻤﻴﻨﺎﺕ‪ ،‬ﻣﻊ ﺍﻟﺼﺪﻭﺩ ﻋﻦ‬
‫ﺍﳌﺼﺎﺩﺭ ﺍﻷﻓﻀﻞ ﺍﳌﺘﺎﺣﺔ ﳍﻢ ﻣﻦ ﻭﺣﻲ ﺭﺏ ﺍﻷﺭﺽ ﻭﺍﻟﺴﻤﺎﻭﺍﺕ )ﻭﻗﺪ ﻳ‪‬ﻌﺬﺭ ﻏﲑ ﺍﳌﺴﻠﻤﲔ ﰲ‬
‫ﺫﻟﻚ‪ ،‬ﻭﻟﻜﻦ ﻫﻞ ﻳ‪‬ﻌﺬﺭ ﺍﳌﺴﻠﻤﻮﻥ؟(‪.‬‬
‫‪ - ٥‬ﻓﺈﺫﺍ ﺍﻧﺘﻘﻠﻨﺎ ﻣﻦ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﳌﻌﺘﻤﺔ ﺇﱃ ﻋﺎﱂ ﺍﻹﺳﻼﻡ ﻟﻮﺟﺪﻧﺎ ﺻﻮﺭﺓ "ﻗﺎﺑﻠﺔ" ﻟﻺﺷﺮﺍﻕ‪،‬‬
‫ﻓﻤﻌﻄﻴﺎﺕ ﺍﻟﺪﻳﻦ ﻗﺎﺋﻤﺔ ﻋﻠﻰ ﺍﻟﻌﻘﻞ‪ ،‬ﻭﺍﻟﻮﺣﻲ ﺩﺍﺋﺐ ﺍﳊﺾ ﻟﻠﻨﺎﺱ ﲨﻴﻌﺎ ﻋﻠﻰ ﺍﳌﺸﺎﻫﺪﺓ ﺍﻟﻘﺎﺋﻤﺔ‬
‫ﻋﻠﻰ ﺍﺳﺘﺨﺪﺍﻡ ﺍﳊﻮﺍﺱ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﺘﺪﺑﺮ ﺍﻟﻌﻘﻠﻲ ﺍﳌﺘﺴﻢ ﺑﺎﻹﺧﻼﺹ ﷲ ﺳﺒﺤﺎﻧﻪ ﰲ ﺍﻟﺒﺤﺚ ﻋﻦ‬
‫ﺍﳊﻘﻴﻘﺔ‪.‬‬
‫‪ - ٦‬ﻭﻳﺘﺠﻠﻰ ﺗﻜﺎﻣﻞ ﻣﺼﺎﺩﺭ ﺍﳌﻌﺮﻓﺔ ﻭﻭﺳﺎﺋﻠﻬﺎ ﺑﺸﻜﻞ ﻣﺜﺎﱄ ﰲ ﻋﺎﱂ ﺍﻹﺳﻼﻡ )ﲟﺎ ﻻ ﳝﻜﻦ ﺃﻥ‬
‫ﻳﻘﺎﺭﻥ ﺑﺎﻟﻮﺿﻊ ﺍﳊﺎﱄ( ﰲ ﺃﻥ ﺍﻟﻮﺣﻲ )ﺑﻌﺪ ﺛﺒﻮﺗﻪ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﻌﻘﻞ( ﻳﻘﺪﻡ ﻟﻠﺒﺸﺮ ﺃﻃﺮﹰﺍ ﺗﺼﻮﺭﻳﺔ‬
‫ﻳﻘﻴﻨﻴﺔ ﺗﺘﺼﻞ ﺑﻜﻞ ﻣﺎ ﻳﻠﻲ‪:‬‬
‫)ﺏ( ﻛﻠﻴﺎﺕ ﻋﺎﱂ ﺍﻟﺸﻬﺎﺩﺓ‪.‬‬ ‫)ﺃ( ﺍﳌﻌﺎﺭﻑ ﺍﳌﺘﺼﻠﺔ ﺑﻌﺎﱂ ﺍﻟﻐﻴﺐ‪.‬‬

‫‪-١١٧-‬‬
‫ﻭﺃﻥ ﺍﻟﻌﻘﻞ ﺍﳌﻬﺘﺪﻱ ﺑﺎﻟﻮﺣﻲ ﻳﻘﻮﻡ ﺑﺎﻟﺮﺑﻂ ﺑﲔ ﻣﻌﻄﻴﺎﺕ ﺍﳊﻮﺍﺱ ﻹﺿﻔﺎﺀ ﺍﳌﻌﲎ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻟﻜﻨﻪ ﺑﺪﻻ‬
‫ﻣﻦ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﳎﺮﺩ ﺍﳋﻴﺎﻝ ﻭﺍﻟﺘﺨﻤﲔ ﻭﺍﻷﻛﺮﻭﺑﺎﺗﻴﺎﺕ ﺍﻟﻌﻘﻠﻴﺔ ﻳﻌﺘﻤﺪ ﻋﻠﻰ ﻣﺎ ﻳﺄﰐ ﺑﻪ ﺍﻟﻮﺣﻲ‬
‫ﻣﻦ ﺃﻃﺮ ﺗﺼﻮﺭﻳﺔ ﻋﺎﻣﺔ‪.‬‬
‫ﻓﻬﻞ ﺃﻣﺎﻣﻨﺎ ﻣﻦ ﺑﺪﻳﻞ ﺇﻻ ﺃﻥ ﻧﺴﺘﺨﻠﺺ ﺍﻷﻃﺮ ﺍﻟﺘﺼﻮﺭﻳﺔ ﻟﻠﻨﻈﺮﻳﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻣﻦ‬
‫ﻣﻌﻄﻴﺎﺕ ﺍﻟﻮﺣﻲ ﺍﻟﺼﺎﺩﻕ‪ ،‬ﰒ ﻧﺴﺘﻤﺪ ﻓﺮﻭﺿﻨﺎ ﺍﺳﺘﻨﺒﺎﻃﺎ ﻣﻦ ﻫﺬﻩ ﺍﻷﻃﺮ ﺍﻟﺘﺼﻮﺭﻳﺔ ﻟﻜﻲ ﻧﻘﻮﻡ ﺑﺎﺧﺘﺒﺎﺭﻫﺎ‬
‫ﰲ ﺍﻟﻮﺍﻗﻊ ﺑﻜﻞ ﺃﺑﻌﺎﺩﻩ ﺍﻟﺸﺎﻣﻠﺔ ﳌﺎ ﻫﻮ ﳏﺴﻮﺱ ﻭﳌﺎ ﻟﻴﺲ ﳏﺴﻮﺳﺎ )ﻛﺎﳉﻮﺍﻧﺐ ﺍﻟﻌﻘﻠﻴﺔ ﻭﺍﳌﻌﺮﻓﻴﺔ‬
‫ﻭﺍﻟﺮﻭﺣﻴﺔ( ﰲ ﺗﺄﺛﲑﻫﺎ ﻋﻠﻰ ﻣﺎ ﻫﻮ ﳏﺴﻮﺱ؟‬
‫ﻓﺈﺫﺍ ﺛﺒﺘﺖ ﺻﺤﺔ ﻫﺬﻩ ﺍﻟﻔﺮﻭﺽ ﻓﺈﻧﻨﺎ ﻧﻄﻤﺌﻦ ﺑﺎﺿﻄﺮﺍﺩ ﻟﺼﺤﺔ ﻓﻬﻤﻨﺎ ﻟﻠﻮﺣﻲ ﻭﻣﺎ ﺗﻮﺻﻠﻨﺎ ﺇﻟﻴﻪ ﻣﻦ‬
‫ﻧﺘﺎﺋﺞ ﺍﻟﺒﺤﻮﺙ‪ ،‬ﻭﺇﺫﺍ ﱂ ﺗﺜﺒﺖ ﺻﺤﺘﻬﺎ ﻓﺈﻧﻨﺎ ﻧﻌﻮﺩ ﻟﻠﻘﺎﻋﺪﺓ ﺍﻟﱵ ﺷﺮﺣﻨﺎﻫﺎ ﺁﻧﻔﺎ ﻭﺍﻟﱵ ﺗﻘﻮﻡ ﻋﻠﻰ ﻣﺮﺍﺟﻌﺔ‬
‫"ﻓﻬﻤﻨﺎ" ﻟﻠﻮﺣﻲ ﻣﻦ ﺟﻬﺔ ﻭﻣﺮﺍﺟﻌﺔ ﺇﺟﺮﺍﺀﺍﺗﻨﺎ ﺍﻟﺒﺤﺜﻴﺔ ﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ ﺣﱴ ﻳﺘﻢ ﺇﺯﺍﻟﺔ ﺃﻱ ﺗﻨﺎﻗﺾ ﻇﺎﻫﺮﻱ‪.‬‬
‫ﻭﳓﻦ ‪‬ﺬﻩ ﺍﳋﻄﺔ ﻻ ﻧﺴﻤﺢ ﻷﻧﻔﺴﻨﺎ ﺑﺄﻥ ﻧﻔﺮﻁ ﺇﻃﻼﻗﺎ ﰲ ﺷﻲﺀ ﺫﻱ ﻗﻴﻤﺔ ﺗﺘﻤﻴﺰ ﺑﻪ ﺍﳉﻬﻮﺩ‬
‫ﺍﻟﺘﻘﻠﻴﺪﻳﺔ ﻟﻠﻌﻠﻢ‪ ،‬ﻭﻟﻜﻦ ﻛﻞ ﻣﺎ ﰲ ﺍﻷﻣﺮ ﺃﻧﻨﺎ ﻗﺪ ﲡﺎﻭﺯﻧﺎ ﳎﺮﺩ ﺍﳋﻴﺎﻝ ﻭﺍﻟﺘﺨﻤﲔ ﺍﻟﺬﻱ ﻳﺴﺘﺨﺪﻣﻪ ﺍﻟﺒﺎﺣﺜﻮﻥ ﰲ‬
‫ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺗﻔﺴﲑﺍﺕ ﻟﻠﻈﻮﺍﻫﺮ ﺍﻟﱵ ﻳﺪﺭﺳﻮ‪‬ﺎ ﺑﺈﺿﺎﻓﺔ ﺃﻃﺮ ﺗﺼﻮﺭﻳﺔ ﺃﺭﻗﻰ‪ ،‬ﻣﺴﺘﻤﺪﺓ ﻣﻦ ﻋﻠﻢ ﻋﻼﻡ ﺍﻟﻐﻴﻮﺏ‬
‫‪--‬ﻭﺍﻟﱵ ﻭﺇﻥ ﺍﻋﺘﻤﺪﺕ ﻋﻠﻰ ﻣﺼﺎﺩﺭ ﻣﺆﻛﺪﺓ ﺍﻟﻴﻘﲔ ﰲ ﺫﺍ‪‬ﺎ‪ ،‬ﻓﺈﻥ ﻓﻬﻤﻨﺎ ﳍﺎ ﻣﻔﺘﻮﺡ ﻟﻠﻤﺮﺍﺟﻌﺔ ﺩﻭﻥ ﺃﻱ‬
‫ﻋﺪﺍﻭﺓ ﻣﺴﺒﻘﺔ ﻟﻠﻌﻘﻞ‪.‬‬
‫ﻛﻤﺎ ﺃﻧﻨﺎ ‪‬ﺬﺍ ﻧﺒﺪﺃ ﰲ ﺍﻟﻨﻈﺮ ﻟﻺﻧﺴﺎﻥ ﻧﻈﺮﺓ ﻛﻠﻴﺔ ﻭﺗﻜﺎﻣﻠﻴﺔ ﻏﲑ ﳐﺘﺰﻟﺔ ﻭﻻ ﺟﺰﺋﻴﺔ‪ ،‬ﺇﺫ ﻧﺄﺧﺬ ﺍﻟﻌﻮﺍﻣﻞ‬
‫ﺍﻟﺮﻭﺣﻴﺔ ﺍﳌﺘﺼﻠﺔ ﲟﻌﺮﻓﺔ ﺍﻹﻧﺴﺎﻥ ﺑﺎﷲ ﻭﻧﻮﻉ ﺻﻠﺘﻪ ﺑﺮﺑﻪ ﰲ ﺍﻻﻋﺘﺒﺎﺭ ﻛﻌﻮﺍﻣﻞ ﺣﺎﲰﺔ ﰲ ﺗﻔﺴﲑ ﺍﻟﺴﻠﻮﻙ‪.‬‬
‫ﻭﺑﻄﺒﻴﻌﺔ ﺍﳊﺎﻝ ﻓﺈﻥ ﻫﺬﺍ ﻳﺘﺮﺗﺐ ﻋﻠﻴﻪ ﺿﺮﻭﺭﺓ ﺍﺑﺘﻜﺎﺭ ﻣﻨﺎﻫﺞ ﻭﺃﺩﻭﺍﺕ ﲝﺜﻴﺔ ﺗﻼﺋﻢ ﺇﺩﺧﺎﻝ ﻫﺬﻩ‬
‫ﺍﳌﺘﻐﲑﺍﺕ ﺍﳉﺪﻳﺪﺓ ﺿﻤﻦ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ ﺍﳉﺪﻳﺪﺓ ﺍﳌﻨﻄﻠﻘﺔ ﻣﻦ ﻣﻨﻄﻠﻘﺎﺕ ﺍﳌﻨﻬﺠﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺍﻟﺒﺤﺚ‬
‫ﺍﻟﻌﻠﻤﻲ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺬﻱ ﺑﻴﻨﺎﻩ‪.‬‬

‫‪@ Z@òÛby@òa‰…@Z@ÝjÔnŽ½a@ÖbÏeë@ï™b½a@…ìîÓ@´i@òíŠÄã‬‬
‫ﻳﻌﺘﱪ ﺍﻟﺘﻄﻮﺭ ﺍﻟﺬﻱ ﻃﺮﺃ ﻋﻠﻰ ﻧﻈﺮﻳﺔ ﺍﻟﺪﺍﻓﻌﻴﺔ ﻋﻨﺪ ﻣﺎﺳﻠﻮ ‪ -‬ﻭﺍﻟﺬﻱ ﻳﻌﻜﺲ ﺑﺪﻭﺭﻩ ﻧﻮﻉ ﺍﻟﺘﻄﻮﺭ‬
‫ﺍﻟﺬﻱ ﻃﺮﺃ ﻋﻠﻰ ﻓﻜﺮ ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﺍﻣﺘﺪﺍﺩ ﺳﻨﻮﺍﺕ ﺍﻟﻌﻤﺮ ‪ -‬ﲟﺜﺎﺑﺔ " ﺩﺭﺍﺳﺔ ﺣﺎﻟﺔ " ﺟﻴﺪﺓ ﻓﻴﻤﺎ ﻳﺘﺼﻞ ﺑﺎﳌﻨﻬﺞ‬
‫ﻭﺍﻟﻨﻈﺮﻳﺔ‪ ،‬ﺗﺼﻮﺭ ﺃﺑﻌﺎﺩ ﺣﺎﻟﺔ ﺍﳊﺼﺎﺭ ﺍﻟﱵ ﻳﻮﺍﺟﻬﻬﺎ ﺭﺣﺎﻝ ﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ ﰲ ﺍﻟﻐﺮﺏ‪ ،‬ﻭﺳﻨﻌﺮﺽ ﻫﻨﺎ ﻫﺬﻩ‬
‫ﺍﻟﺪﺭﺍﺳﺔ ﺑﺸﻲﺀ ﻣﻦ ﺍﻟﺘﻔﺼﻴﻞ ﻟﺴﺒﺒﲔ ‪ :‬ﺃﻭﳍﻤﺎ ﺃ‪‬ﺎ ﺗﻜﺸﻒ ﻟﻠﻤﺘﺨﺼﺼﲔ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻣﻦ ﺍﳌﺴﻠﻤﲔ‬
‫ﻋﻦ ﳏﺎﺫﻳﺮ ﺍﻟﺴﲑ ﻭﺭﺍﺀ ﺍﻟﺘﺼﻮﺭﺍﺕ ﻭﺍﻟﻨﻤﺎﺫﺝ ﺍﻟﻐﺮﺑﻴﺔ ﺩﻭﻥ ﻧﻈﺮ ﻧﻘﺪﻱ ﻭﺍﻉ‪ ،‬ﻭﺛﺎﻧﻴﻬﻤﺎ ﺃ‪‬ﺎ ﺗﺸﲑ ‪ -‬ﺑﻄﺮﻳﻘﺘﻬﺎ‬
‫ﺍﳋﺎﺻﺔ ‪ -‬ﺇﱃ ﺍﻟﻄﺮﻳﻖ ﺍﻟﺬﻱ ﳝﻜﻦ ﺃﻥ ﻳﺴﻠﻜﻪ ﺃﻭﻟﺌﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﻮﻥ ﻋﻨﺪ ﺍﻟﺘﻨﻈﲑ ﺑﺮﺅﻳﺔ ﺇﺳﻼﻣﻴﺔ‪.‬‬

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‫ﻟﻘﺪ ﻗﺎﻣﺖ ﻧﻈﺮﻳﺔ ﺍﻟﺪﻭﺍﻓﻊ ﺍﻟﻜﻼﺳﻴﻜﻴﺔ ﻋﻨﺪ ﻣﺎﺳﻠﻮ ﺍﻟﱵ ﻧﺸﺮﺕ ﻷﻭﻝ ﻣﺮﺓ ﰲ ﺍﻟﻌﺎﻡ ‪- ١٩٤٣‬‬
‫ﻭﺍﻟﱵ ﺣﻘﻘﺖ ﻗﺒﻮﻻ ﻭﺍﺳﻊ ﺍﻟﻨﻄﺎﻕ ﻟﺪﻯ ﻣﻌﻈﻢ ﺍﻟﺒﺎﺣﺜﲔ ﰲ ﺍﳌﻮﺿﻮﻉ ‪ -‬ﻋﻠﻰ ﻓﻜﺮﺓ ﻭﺟﻮﺩ ﻫﺮﻡ ﻣﺘﺪﺭﺝ ﻣﻦ‬
‫ﺍﳊﺎﺟﺎﺕ ﺍﻟﺒﻴﻮﻟﻮﺟﻴﺔ ﻭﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺗﻌﺘﱪ ﲟﺜﺎﺑﺔ ﺩﻭﺍﻓﻊ ﻟﻠﺴﻠﻮﻙ ﺍﻟﺒﺸﺮﻯ‪ ،‬ﻭﻋﻠﻰ ﺃﻥ ﺇﺷﺒﺎﻉ‬
‫ﺍﳌﺴﺘﻮﻯ ﺍﻷﻋﻠﻰ ﻣﻦ ﺗﻠﻚ ﺍﳊﺎﺟﺎﺕ ﺭﻫﲔ ﺑﺈﺷﺒﺎﻉ ﺍﳊﺎﺟﺎﺕ ﻋﻠﻰ ﺍﳌﺴﺘﻮﻯ ﺍﻷﺩﱏ ﻣﻨﻪ‪ ،‬ﻭﺃﻥ ﺇﺷﺒﺎﻉ ﻫﺬﻩ‬
‫ﻭﺍﻟﺸﺨﺺ ﺍﻟﺬﻱ ﺣﻘﻖ‬ ‫‪Self-actualization‬‬ ‫ﺍﳊﺎﺟﺎﺕ ﲨﻴﻌﺎ ﻳﺆﺩﻯ ﺇﱃ ﻣﺎ ﲰﺎﻩ ﻣﺎﺳﻠﻮ ﺑﺘﺤﻘﻴﻖ ﺍﻟﺬﺍﺕ‬
‫ﺫﺍﺗﻪ ﺇﺫﻥ ﻫﻮ ﺍﻟﺸﺨﺺ ﺍﻟﺬﻱ ﺗﻮﻓﺮ ﻟﻪ ﺇﺷﺒﺎﻉ ﺣﺎﺟﺎﺗﻪ ﺍﻟﺒﻴﻮﻟﻮﺟﻴﺔ‪ ،‬ﻭﲢﻘﻖ ﻟﻪ ﺍﻟﺸﻌﻮﺭ ﺑﺎﻻﻧﺘﻤﺎﺀ‪ ،‬ﻭﻫﻮ ﳏﺐ‬
‫ﻟﻶﺧﺮﻳﻦ ﻭﳏﺒﻮﺏ ﻣﻨﻬﻢ‪ ،‬ﻭﻟﻪ ﻣﻜﺎﻧﺘﻪ ﰲ ﺍﳊﻴﺎﺓ ﻭﺍﺣﺘﺮﺍﻣﻪ ﰲ ﻭﺳﻂ ﺍﻟﻨﺎﺱ‪.‬‬
‫ﻭﻟﻜﻦ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺔ ﰲ ﺻﻮﺭ‪‬ﺎ ﺍﻟﻜﻼﺳﻴﻜﻴﺔ ﻛﺎﻧﺖ "ﺗﻔﺘﺮﺽ ﺃﻥ ﺇﺷﺒﺎﻉ ﺗﻠﻚ ﺍﳊﺎﺟﺎﺕ ﺍﻷﺳﺎﺳﻴﺔ‬
‫ﻫﻮ ﺍﻟﺪﺍﻓﻊ )ﺃﻭ ﺍﶈﺮﻙ( ﺍﻟﻮﺣﻴﺪ ﻟﻠﺒﺸﺮ )‪ (Chiang, 1977‬ﳑﺎ ﺗﺮﺗﺐ ﻋﻠﻴﻪ ﺍﻻﻓﺘﺮﺍﺽ ﻃﺒﻌﺎ ﺑﺄﻥ ﺍﻟﺸﺨﺺ ﺍﻟﺬﻱ‬
‫ﺣﻘﻖ ﺫﺍﺗﻪ ﻫﻮ ﺷﺨﺺ ﱂ ﻳﻌﺪ ﻟﺪﻱ ﺃﻳﺔ ﺩﺍﻓﻌﻴﺔ ‪ Unmotivated‬ﻭﻣﻦ ﻫﻨﺎ ﻓﻘﺪ ﺛﺎﺭ ﺍﻟﺘﺴﺎﺅﻝ ﻋﻤﺎ ﳝﻜﻦ ﺃﻥ‬
‫ﺗﻜﻮﻥ ﻋﻠﻴﻪ ﺩﻭﺍﻓﻊ ﺍﻟﺸﺨﺺ ﺍﻟﺬﻱ ﺣﻘﻖ ﺫﺍﺗﻪ ﻧﺘﻴﺠﺔ ﻹﺷﺒﺎﻉ ﺣﺎﺟﺎﺗﻪ ﺍﻷﺳﺎﺳﻴﺔ ﺑﺸﻜﻞ ﻛﺎﻑ ‪ ،‬ﻭﱂ ﻳﻜﻦ‬
‫ﻫﻨﺎﻙ ﻣﻨﻄﻘﻴﺎ ﻣﻔﺮ ﻣﻦ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺸﺨﺺ ﱂ ﺗﻌﺪ ﻟﺪﻳﻪ ﺃﻳﺔ "ﺩﻭﺍﻓﻊ" ﻟﻠﺴﻠﻮﻙ !! ‪.‬‬
‫ﻭﻟﻘﺪ ﻭﺟﺪ ﻣﺎﺳﻠﻮ ﺑﻌﺪ ﺍﻟﺒﺤﻮﺙ ﻭﺍﳌﻤﺎﺭﺳﺔ ﻋﻠﻰ ﻣﺪﻯ ﺃﺭﺑﻌﺔ ﻋﻘﻮﺩ ﺃﻧﻪ ﻻ ﺑﺪ ﻣﻦ ﺗﻌﺪﻳﻞ ﻧﻈﺮﻳﺘﻪ‬
‫ﺍﻟﻜﻼﺳﻴﻜﻴﺔ ﻟﻜﻲ ﺗﺸﻤﻞ ﺩﻭﺍﻓﻊ ﺍﻷﺷﺨﺎﺹ ﺍﻟﺬﻳﻦ ﺣﻘﻘﻮﺍ ﺫﻭﺍ‪‬ﻢ ﺑﺎﻟﻔﻌﻞ‪ ،‬ﻭﺫﻟﻚ ﰲ ﺇﻃﺎﺭ ﻣﺎ ﺃﲰﺎﻩ ﰲ ﺍﻟﻌﺎﻡ‬
‫‪١٩٦٧‬ﺑﻨﻈﺮﻳﺔ ﺍﻟﺪﻭﺍﻓﻊ ﺍﻷﲰﻰ ‪ Theory of Metamotivation‬ﻭﺍﻟﱵ ﺗﻘﻮﻡ ﻋﻠﻰ ﺿﺮﻭﺭﺓ ﺍﻟﺘﻔﺮﻗﺔ ﺑﲔ‬
‫ﺍﻟﺪﻭﺍﻓﻊ ﺍﻟﻌﺎﺩﻳﺔ ﻋﻨﺪ ﺍﻷﺷﺨﺎﺹ ﺍﻟﺬﻳﻦ ﻻﺯﺍﻟﺖ ﲢﺮﻛﻬﻢ ﺍﳊﺎﺟﺎﺕ ﺍﻷﺳﺎﺳﻴﺔ ‪ Basic Needs‬ﻭﺣﺪﻫﺎ‪ ،‬ﻭﺑﲔ‬
‫ﺍﻟﺪﻭﺍﻓﻊ "ﺍﻷﺭﻗﻰ" ﺍﻟﱵ ﲢﺮﻙ ﺍﻷﺷﺨﺎﺹ ﺍﻟﺬﻳﻦ ﰎ ﺇﺷﺒﺎﻉ ﳍﻢ ﺣﺎﺟﺎ‪‬ﻢ ﺍﻷﺳﺎﺳﻴﺔ ﺑﺸﻜﻞ ﻛﺎﻑ؛ ﻛﻤﺎ‬
‫ﺗﺘﻄﻠﺐ ﺃﻳﻀﹰﺎ ﺿﺮﻭﺭﺓ ﺍﻟﺘﻔﺮﻗﺔ ﺑﲔ ﺍﳊﺎﺟﺎﺕ ‪ Needs‬ﻭﺑﲔ ﺍﳊﺎﺟﺎﺕ "ﺍﻷﻋﻠﻰ" ‪ Metaneeds‬ﻭﻛﺬﻟﻚ ﺑﲔ‬
‫ﺍﻟﺪﺍﻓﻌﻴﺔ ‪ Motivation‬ﻭﺑﲔ ﺍﻟﺪﺍﻓﻌﻴﺔ "ﺍﻷﻋﻠﻰ" ‪ . Metamotivation‬ﻭﻗﺪ ﻗﺎﻡ ﻣﺎﺳﻠﻮ ﰲ ﺃﻭﺍﺧﺮ ﺣﻴﺎﺗﻪ‬
‫ﺑﺼﻴﺎﻏﺔ ﻋﺸﺮﻳﻦ ﻋﺒﺎﺭﺓ ﺭﺃﻯ ﺃ‪‬ﺎ ﺗﺼﻠﺢ ﻛﻔﺮﻭﺽ ﻗﺎﺑﻠﺔ ﻟﻼﺧﺘﺒﺎﺭ ﺍﻹﻣﺒﲑﻳﻘﻲ ﺣﺪﺩ ﻓﻴﻬﺎ ﻣﻌﺎﱂ ﻧﻈﺮﻳﺘﻪ ﺍﳉﺪﻳﺪﺓ‬
‫ﰲ ﺿﻮﺀ ﻫﺬﻩ ﺍﳌﻔﺎﻫﻴﻢ ﺍﳉﺪﻳﺪﺓ ‪.‬‬
‫ﻭﻟﻘﺪ ﺟﺎﺀﺕ ﺗﻠﻚ ﺍﻟﻨﻈﺮﻳﺔ ﲟﺜﺎﺑﺔ ﺻﻔﻌﺔ ﻗﺎﺳﻴﺔ ﻟﻠﻤﻨﻈﻮﺭ ﺍﻟﻮﺿﻌﻲ ﺍﻟﺘﻘﻠﻴﺪﻱ ﻟﻠﻌﻠﻮﻡ ﺍﻟﺴﻠﻮﻛﻴﺔ‬
‫ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻓﻠﻘﺪ ﺃﻭﺿﺢ ﻣﺎﺳﻠﻮ ﲜﻼﺀ ﺃﻥ ﺍﻷﺷﺨﺎﺹ ﺍﻟﺬﻳﻦ ﻗﺪ ﺃﺷﺒﻌﻮﺍ ﺣﺎﺟﺎ‪‬ﻢ ﺍﻷﺳﺎﺳﻴﺔ ﻳﺸﻌﺮﻭﻥ ﺑﻘﻮﺓ‬
‫ﺩﺍﺧﻠﻴﺔ ﻳﺼﻌﺐ ﲢﺪﻳﺪ ﻛﻨﻬﻬﺎ ﺗﺪﻓﻌﻬﻢ ﺇﱃ ﺗﻜﺮﻳﺲ ﺣﻴﺎ‪‬ﻢ ﺑﻞ ﻭﻭﺟﻮﺩﻫﻢ ﻛﻠﻪ ﰲ ﺳﺒﻴﻞ "ﻗﻀﻴﺔ" ﺃﻭ‬
‫"ﺭﺳﺎﻟﺔ" ﺃﻭ ﺩﻋﻮﺓ ﺃﻭ "ﻋﻤﻞ ﳏﺒﺐ" ﻟﻨﻔﻮﺳﻬﻢ‪ ،‬ﻭﺫﻛﺮ ﺃﻥ ﺍﳌﺸﺎﻋﺮ ﺍﻟﱵ ﻳﺒﺪﻳﻬﺎ ﻫﺆﻻﺀ ﺍﻷﺷﺨﺎﺹ ﻭﻛﺬﺍ‬
‫ﺳﻌﻴﻬﻢ ﺍﳌﺨﻠﺺ ﺍﳌﺘﺠﺮﺩ ﺍﻟﺬﻱ ‪-‬ﻋﻠﻰ ﺣﺪ ﺗﻌﺒﲑﻩ "‪...‬ﻳﺼﻞ ﻣﻦ ﺍﻟﻘﻮﺓ ﺇﱃ ﺩﺭﺟﺔ ﺗﺴﻤﺢ ﻟﻨﺎ ﺩﻭﻥ ﺣﺮﺝ ﺑﺄﻥ‬
‫ﻧﺴﺘﺨﺪﻡ ﺗﻠﻚ ﺍﻷﻟﻔﺎﻅ ﺍﻟﻘﺪﳝﺔ )ﺍﳌﺬﻛﻮﺭﺓ ﺃﻋﻼﻩ(‪ ،‬ﻭﻟﻘﺪ ﻭﺻﻞ ﰊ ﺍﻷﻣﺮ ﰲ ﺑﻌﺾ ﺍﻷﺣﻴﺎﻥ ﺇﱃ ﺣﺪ "ﺍﳊﺪﻳﺚ‬

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‫ﻋﻦ ﺃﻥ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺸﺨﺺ ﻗﺪ ﻧﺬﺭ ﻧﻔﺴﻪ ﺑﺎﳌﻌﲎ ﺍﻟﺪﻳﲏ ‪ ..‬ﻟﻌﻤﻞ ﻣﻌﲔ ﺧﺎﺭﺝ ﻋﻦ ﻧﻔﺴﻪ ﻭﺃﻛﱪ ﻣﻨﻬﺎ ‪..‬‬
‫ﻭﻛﺄﻧﻪ ﻗﺪ ﺧﻠﻖ ﻟﻠﻘﻴﺎﻡ ﺑﻪ" ﰒ ﻳﻘﺮﺭ ﻣﺎﺳﻠﻮ ﺃﻥ ﺍﻟﺸﺨﺺ ﺇﺫﺍ ﺣﺮﻡ ﻣﻦ ﺍﻟﺘﻌﺒﲑ ﻋﻦ ﻫﺬﻩ ﺍﻟﻘﻴﻢ ﺍﻟﺪﺍﺧﻠﻴﺔ‬
‫ﺍﳌﺘﺄﺻﻠﺔ ﰲ ﺍﻟﻄﺒﻴﻌﺔ ﺍﻟﺒﺸﺮﻳﺔ )ﻫﻞ ﻳﺎ ﺗﺮﻯ ﻛﺎﻥ ﻳﻘﺼﺪ ﺃﻥ ﻳﻘﻮﻝ ‪ :‬ﺍﻟﻔﻄﺮﺓ؟( ﻓﺎﻧﻪ ﻳﺼﺎﺏ ﺑﻨﻮﻉ ﻣﻦ ﺍﻷﻣﺮﺍﺽ‬
‫ﺍﻟﻌﻠﻴﺎ ‪) Metapathologies‬ﺑﻨﻔﺲ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﱵ ﻳﺼﺎﺏ ‪‬ﺎ ﻣﻦ ﳛﺮﻡ ﻣﻦ ﺇﺷﺒﺎﻉ ﺣﺎﺟﺎﺗﻪ ﺍﻷﺳﺎﺳﻴﺔ ﰲ‬
‫ﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﻜﻼﺳﻴﻜﻴﺔ ﺑﺎﻷﻣﺮﺍﺽ ‪.(Pathologies‬‬
‫ﰒ ﻳﻀﻴﻒ ﻣﺎﺳﻠﻮ ﺇﱃ ﺫﻟﻚ ﺃﻥ " ﺃﻋﻠﻰ ﺍﻟﻘﻴﻢ ﻭﻫﻰ ﺍﻟﱵ ﺗﺘﺼﻞ ﺑﺎﳊﻴﺎﺓ ﺍﻟﺮﻭﺣﻴﺔ‪ ،‬ﻭﺃﺭﻗﻰ‬
‫ﻃﻤﻮﺣﺎﺕ ﺍﻟﺒﺸﺮ‪ ،‬ﺗﻌﺘﱪ ﳍﺬﺍ ﻣﺎﺩﺓ ﻣﻨﺎﺳﺒﺔ ﻟﻠﺪﺭﺍﺳﺔ ﻭﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ ﻓﻬﻲ ﺫﺍﺕ ﻭﺟﻮﺩ )ﺣﻘﻴﻘﻲ( ﰲ ﻋﺎﱂ‬
‫ﺍﻟﻄﺒﻴﻌﺔ"‪ ،‬ﻛﻤﺎ ﻳﺸﲑ ﺇﱃ ﺃﻥ ﺗﻠﻚ ﺍﻷﻣﺮﺍﺽ ﺍﻟﻌﻠﻴﺎ ﺍﻟﱵ ﺗﺼﻴﺐ ﺍﻟﺸﺒﺎﺏ ﻣﻦ ﺍﳌﻴﺴﻮﺭﻳﻦ ﻭﺍﳌﺘﺮﻓﲔ ﺗﻈﻬﺮ ﻋﻠﻴﻬﻢ‬
‫ﻧﺘﻴﺠﺔ ﳊﺮﻣﺎ‪‬ﻢ ﻣﻦ ﺍﻟﻘﻴﻢ ﺍﻟﺮﺍﻗﻴﺔ ﻭﻣﻦ ﺍﳌﺜﻞ ﺍﻟﻌﻠﻴﺎ ﻋﻨﺪﻣﺎ ﻳﺮﻭﻥ ﺃﻥ ﺍ‪‬ﺘﻤﻊ ﻣﻦ ﺣﻮﳍﻢ ﻳﺮﻛﺾ ﻭﺭﺍﺀ ﺍﳊﺎﺟﺎﺕ‬
‫ﺍﳌﺎﺩﻳﺔ ﻭﺍﳊﻴﻮﺍﻧﻴﺔ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺃﻥ ﺷﻌﻮﺭ ﺃﻭﻟﺌﻚ ﺍﻟﺸﺒﺎﺏ ﺑﺎﻹﺣﺒﺎﻁ ﻭﺍﻟﻴﺄﺱ ﺇﳕﺎ ﻳﻘﻊ ﻭﺯﺭﻩ ﻋﻠﻰ ﻛﺎﻫﻞ ﻣﺎ ﺃﲰﺎﻩ‬
‫"ﺍﻟﻨﻈﺮﺓ ﺍﻟﻀﻴﻘﺔ ﺍﻟﻐﺒﻴﺔ ﺍﻟﱵ ﻭﻗﻌﺖ ﻓﻴﻬﺎ ﻧﻈﺮﻳﺎﺕ ﺍﻟﺪﺍﻓﻌﻴﺔ ﰲ ﺍﻟﻌﺎﱂ ﻛﻠﻪ‪ ،‬ﻓﺈﺫﺍ ﺗﺮﻛﻨﺎ ﺟﺎﻧﺒﺎ ﺍﻟﻨﻈﺮﻳﺎﺕ ‪ -‬ﺃﻭ‬
‫ﻋﻠﻰ ﺍﻷﺻﺢ ‪ -‬ﺍﻟﻼﻧﻈﺮﻳﺎﺕ ﺍﻟﺴﻠﻮﻛﻴﺔ ﻭﺍﻟﻮﺿﻌﻴﺔ ﻋﻠﻰ ﺃﺳﺎﺱ ﺃ‪‬ﺎ ﺑﺒﺴﺎﻃﺔ ﲤﺜﻞ ﻣﻮﻗﻒ ﺍﻟﺮﻓﺾ ﺣﱴ ﻟﺮﺅﻳﺔ‬
‫ﺍﳌﺸﻜﻠﺔ ‪ ..‬ﻓﻤﺎ ﺍﻟﺬﻱ ﻟﺪﻳﻨﺎ ﻟﻨﻘﺪﻣﻪ ﻷﻭﻟﺌﻚ ﺍﻟﺸﺒﺎﺏ ﺍﳌﺜﺎﻟﻴﲔ؟ ﺇﻥ ﻛﻞ ﺍﻟﻌﻠﻮﻡ ﺍﳌﻌﺘﻤﺪﺓ ﺍﻟﺮﲰﻴﺔ ﻟﻠﻘﺮﻥ ﺍﻟﺘﺎﺳﻊ‬
‫ﻋﺸﺮ ﻭﻛﻞ ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﺍﻷﻛﺎﺩﳝﻲ ﺍﻟﺘﻘﻠﻴﺪﻱ ﻻ ﺗﻘﺪﻡ ﳍﻢ ﺷﻴﺌﺎ‪ ،‬ﺑﻞ ﺇﻥ ﻧﻈﺮﻳﺎﺕ ﺍﻟﺪﺍﻓﻌﻴﺔ ﺍﻟﻜﱪﻯ ﺍﻟﱵ ﻳﻌﻴﺶ‬
‫ﻋﻠﻴﻬﺎ ﻣﻌﻈﻢ ﺍﻟﻨﺎﺱ ﻻ ﳝﻜﻦ ﺃﻥ ﺗﺆﺩﻯ ﺑﺄﻭﻟﺌﻚ ﺍﻟﺸﺒﺎﺏ ﺇﻻ ﺇﱃ ﺍﻹﺣﺒﺎﻁ ﻭﺍﳌﺮﺍﺭﺓ ‪ ..‬ﺇﻥ ﻣﺪﺭﺳﺔ ﻓﺮﻭﻳﺪ ‪..‬‬
‫ﻻﺯﺍﻟﺖ ﺗﺴﺘﺒﻌﺪ ﺍﻟﻘﻴﻢ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﻟﻌﻠﻴﺎ‪ ،‬ﻭﺗﻨﻈﺮ ﺇﱃ ﺃﻋﻤﻖ ﺍﻟﺪﻭﺍﻓﻊ ﻭﺃﻛﺜﺮﻫﺎ ﺍﺳﺘﻘﺮﺍﺭﺍ ﻋﻠﻰ ﺃ‪‬ﺎ ﺩﻭﺍﻓﻊ ﺧﻄﲑﺓ‬
‫ﻭﻣﺴﺘﻘﺒﺤﺔ‪ ،‬ﻛﻤﺎ ﺗﻨﻈﺮ ﺇﱃ ﺃﺭﻗﻰ ﺍﻟﻘﻴﻢ ﻭﺍﻟﻔﻀﺎﺋﻞ ﺍﻟﺒﺸﺮﻳﺔ ﻋﻠﻰ ﺃ‪‬ﺎ ﺯﺍﺋﻔﺔ ‪ ،‬ﺗﻈﻬﺮ ﻋﻠﻰ ﻏﲑ ﺣﻘﻴﻘﺘﻬﺎ‪ ،‬ﻭﺃ‪‬ﺎ‬
‫ﻟﻴﺴﺖ ﺇﻻ ﺻﻮﺭﺍ ﻣﻦ ﺍﻟﺘﻤﻮﻳﻦ ﺍﻟﺬﻱ ﳜﻔﻰ ﻭﺭﺍﺀﻩ ﻛﻞ ﻣﺎ ﻫﻮ ﻗﺬﺭ ﻭﺧﺒﻴﺚ ﻭﻣﻈﻠﻢ" ) ‪Maslow, 1971:‬‬
‫‪. (309-310‬‬
‫‪The‬‬ ‫ﻭﻳﺘﻨﺎﻭﻝ ﻣﺎﺳﻠﻮ ﺍﻟﻘﻴﻢ ﺍﻟﺮﻭﺣﻴﺔ ﻭﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﻟﻔﻠﺴﻔﻴﺔ ﺍﻟﱵ ﲤﺜﻞ ﻣﺎ ﺃﲰﺎﻩ "ﺍﳊﻴﺎﺓ ﺍﻟﻘﻴﻤﻴﺔ ﻟﻺﻧﺴﺎﻥ"‬
‫‪ Value Life‬ﻓﻴﻘﺮﺭ ﺃ‪‬ﺎ ﻋﺎﻣﺔ ﰲ ﺍﳉﻨﺲ ﺍﻟﺒﺸﺮﻯ ﻛﻠﻪ‪ ،‬ﻭﻣﺘﺠﺎﻭﺯﺓ ﳊﺪﻭﺩ ﺍﻟﺜﻘﺎﻓﺎﺕ ﺍﻟﺒﺸﺮﻳﺔ ﺍﳌﺨﺘﻠﻔﺔ‪ ،‬ﻭﻳﻌﱪ‬
‫ﻋﻦ ﺫﻟﻚ ﺑﻘﻮﻟﻪ "ﺇﻥ ﺍﳊﻴﺎﺓ ﺍﻟﺮﻭﺣﻴﺔ ﺗﻌﺘﱪ ﺟﺰﺀﺍ ﻻ ﻳﺘﺠﺰﺃ ﻣﻦ ﺟﻮﻫﺮ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﺃ‪‬ﺎ ﺗﻌﺘﱪ ﺍﳋﺎﺻﻴﺔ ﺍﻟﱵ ‪...‬‬
‫ﺑﺪﻭ‪‬ﺎ ﻻ ﺗﻜﺘﻤﻞ ﺍﻟﻄﺒﻴﻌﺔ ﺍﻟﺒﺸﺮﻳﺔ‪ ...‬ﻓﻬﻲ ﺟﺰﺀ ﻣﻦ ﻛﻴﻨﻮﻧﺔ ﺍﻹﻧﺴﺎﻥ ‪ ...‬ﻭﻣﻦ ﺇﻧﺴﺎﻧﻴﺘﻪ‪ ... ،‬ﻭﺭﻏﻢ ﺃ‪‬ﺎ ﻗﺪ‬
‫ﺍﺳﺘﺒﻌﺪﺕ ﻣﻦ ﻧﻄﺎﻕ ﺍﳊﻘﻴﻘﺔ ﺍﻟﻮﺍﻗﻌﺔ ﻣﻦ ﺟﺎﻧﺐ ﺍﻟﻌﻠﻢ ﺍﻟﻜﻼﺳﻴﻜﻲ ﺍﶈﺎﻳﺪ ﻗﻴﻤﻴﺎ ﺍﻟﺬﻱ ﻳﺴﲑ ﻭﻓﻖ ﳕﻮﺫﺝ‬
‫ﺍﻟﻌﻠﻮﻡ ﺍﻟﻄﺒﻴﻌﻴﺔ‪ ،‬ﻓﺈﻥ ﺑﺎﺳﺘﻄﺎﻋﺘﻨﺎ ﺃﻥ ﻧﺴﺘﺮﺩﻫﺎ ﻣﺮﺓ ﺃﺧﺮﻯ ﻟﺘﺼﺒﺢ ﻣﻮﺿﻮﻋﺎ ﻟﻠﺪﺭﺍﺳﺔ ﻭﺍﻟﺘﻄﺒﻴﻖ ﰲ ﻧﻄﺎﻕ‬
‫ﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ"‪ .‬ﻭﻟﻜﻦ ﻣﺎﺳﻠﻮ ‪ -‬ﺑﱰﻋﺘﻪ ﺍﻟﺘﻄﻮﺭﻳﺔ ﺍﳌﺘﻄﺮﻓﺔ ‪ -‬ﻻ ﻳﺴﺘﻄﻴﻊ ﺇﻻ ﺃﻥ ﻳﺮﻯ ﺃﻥ ﻫﺬﻩ ﺍﳊﻴﺎﺓ‬
‫ﺍﻟﻘﻴﻤﻴﺔ ﻭﺍﻟﺮﻭﺣﻴﺔ ﻟﻠﺒﺸﺮ ﻫﻲ ﺃﺣﺪ ﺟﻮﺍﻧﺐ ﺍﳊﻴﺎﺓ ﺍﻟﺒﻴﻮﻟﻮﺟﻴﺔ ﻟﻺﻧﺴﺎﻥ‪ ،‬ﻓﻬﻲ ﻧﻮﻉ ﻣﻦ ﺍﳊﻴﻮﺍﻧﻴﺔ "ﺍﻷﺭﻗﻰ" )!(‬

‫‪-١٢٠-‬‬
‫ﻭﻫﻮ ﻳﺮﻯ ﺃﻥ ﻧﻈﺮﻳﺘﻪ ﻫﺬﻩ ﺗﻘﺪﻡ ﺍﳊﻞ ﻟﻠﻤﺸﻜﻼﺕ ﺍﻟﱵ ﳛﺎﻭﻝ ﺍﻟﺪﻳﻦ ﻣﻮﺍﺟﻬﺘﻬﺎ‪ ،‬ﻓﻴﻘﻮﻝ ﺇﻥ "ﺍﻟﻜﺜﲑ ﻣﻦ‬
‫ﺍﻟﻮﻇﺎﺋﻒ ﺍﻟﺮﺋﻴﺴﻴﺔ ﻟﻠﺪﻳﻦ ﳝﻜﻦ ﲢﻘﻴﻘﻬﺎ ﻣﻦ ﺧﻼﻝ ﻫﺬﺍ ﺍﻟﺒﻨﺎﺀ ﺍﻟﻨﻈﺮﻱ ‪) ..‬ﺍﻟﺬﻱ ﻳﺘﻤﻴﺰ ﻋﻦ ﺍﻟﺪﻳﻦ( ﺑﺄﻧﻪ ﳝﻜﻦ‬
‫ﺍﻟﺘﻌﺒﲑ ﻋﻨﻪ ﺑﻄﺮﻳﻘﺔ ﺇﻣﺒﲑﻳﻘﻴﺔ ﺃﻱ ﻋﻠﻰ ﻭﺟﻪ ﳝﻜﻦ ﺇﺧﻀﺎﻋﻪ ﻟﻼﺧﺘﺒﺎﺭ ‪.‬‬
‫ﻭﻳﻌﻨﻴﻨﺎ ﻣﻦ ﺃﺭﺍﺀ ﻣﺎﺳﻠﻮ ﺃﺧﲑﺍ ﺃﻧﻪ ﻳﺮﻯ ﺃﻥ ﻣﻦ ﺍﳌﻤﻜﻦ ﺩﺭﺍﺳﺔ ﺍﳊﻴﺎﺓ ﺍﻟﺮﻭﺣﻴﺔ ﻟﻺﻧﺴﺎﻥ ﺑﺎﺳﺘﺨﺪﺍﻡ‬
‫ﺍﻷﺳﺎﻟﻴﺐ ﺍﳌﻼﺋﻤﺔ ﻛﺎﻻﺳﺘﺒﻄﺎﻥ‪ ،‬ﻭﻫﻮ ﻳﺸﲑ ﺇﱃ ﺃﻥ ﻟﻠﺤﻴﺎﺓ ﺍﻟﺮﻭﺣﻴﺔ "ﺇﺷﺎﺭﺍ‪‬ﺎ ﺍﻟﺪﺍﺧﻠﻴﺔ" ﺍﻟﱵ ﳝﻜﻦ‬
‫"ﺍﻻﺳﺘﻤﺎﻉ" ﺇﻟﻴﻬﺎ‪ ،‬ﻭﻣﻦ ﻫﻨﺎ ﻓﺈﻥ ﻛﻞ ﺍﳌﺒﺎﺩﺉ ﻭﺍﳌﻤﺎﺭﺳﺎﺕ ﺍﻟﱵ ﺗﺴﺎﻋﺪ ﰲ ﺗﻨﻤﻴﺔ "ﺍﻟﻮﻋﻲ ﺑﺎﻷﺣﺎﺳﻴﺲ" ﺃﻭ‬
‫"ﺍﻟﻮﻋﻲ ﺑﺎﳉﺴﻢ" ﳝﻜﻦ ﺗﻄﺒﻴﻘﻬﺎ ﺃﻳﻀﹰﺎ ﰲ ﺩﺭﺍﺳﺔ ﺗﻠﻚ ﺍﳊﺎﺟﺎﺕ ﺍﻷﺭﻗﻰ ‪. Metaneeds‬‬
‫ﻭﺑﺘﺤﻠﻴﻞ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﰲ ﺿﻮﺀ ﺍﻷﺑﻌﺎﺩ ﺍﻟﱵ ﺷﺮﺣﻨﺎﻫﺎ ﻓﻴﻤﺎ ﺳﺒﻖ ﻛﺄﺳﺎﺱ ﻟﺜﻮﺭﺓ ﺍﻟﺘﻨﻈﲑ ﰲ ﺍﻟﻌﻠﻮﻡ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻳﺘﺒﲔ ﻟﻨﺎ ﻣﺎ ﻳﻠﻲ ‪:‬‬
‫‪ -١‬ﺃﻥ ﻣﺎﺳﻠﻮ ﻧﺘﻴﺠﺔ ﳌﻼﺣﻈﺎﺗﻪ ﻭﲝﻮﺛﻪ ﻭﳑﺎﺭﺳﺎﺗﻪ ﻳﺒﺪﻭ ﻭﻛﺄﻧﻪ ﻗﺪ "ﺍﻛﺘﺸﻒ" ﺃﺧﲑﺍ ﻭﺟﻮﺩ ﻗﻄﺎﻉ ﻣﻦ‬
‫ﺍﻟﻈﻮﺍﻫﺮ ﺍﳌﻨﺴﻴﺔ ﺍﻟﱵ ﻭﺇﻥ ﱂ ﺗﻜﻦ ﻣﺎﺩﻳﺔ ﺑﻄﺒﻴﻌﺘﻬﺎ ﺇﻻ ﺃﻥ ﳍﺎ ﻭﺟﻮﺩﺍ ﻭﺍﻗﻌﻴﺎ ﺣﻘﻴﻘﻴﺎ ﻣﺆﺛﺮﺍ‪ ،‬ﻛﻤﺎ ﺗﺒﲔ ﻟﻪ‬
‫ﺃﻥ ﳕﻮﺫﺝ ﺍﻟﻌﻠﻢ ﺍﻟﺘﻘﻠﻴﺪﻱ ﺍﳌﺴﺘﻤﺪ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻄﺒﻴﻌﻴﺔ ﻗﺪ ﲡﺎﻫﻞ ﻋﻦ ﻋﻤﺪ ﻫﺬﺍ ﺍﻟﻘﻄﺎﻉ ﻣﻦ ﺍﻟﻈﻮﺍﻫﺮ‬
‫ﺍﳌﺆﺛﺮﺓ ﻭﺍﻟﻔﻌﺎﻟﺔ ﺭﺩﺣﺎ ﻃﻮﻳﻼ ﻣﻦ ﺍﻟﺰﻣﻦ )ﻭﺿﻤﻨﻴﺎ ﻓﺎﻧﻪ ﻗﺪ ﻳﻌﺘﺮﻑ ﺑﺄﻥ ﻧﻈﺮﻳﺘﻪ ﺍﻟﻜﻼﺳﻴﻜﻴﺔ ﻛﺎﻧﺖ‬
‫ﻣﺘﺄﺛﺮﺓ ﺑﻨﻔﺲ ﺍﻟﻨﻤﻮﺫﺝ(‪ ،‬ﻭﺃﻥ ﻫﺬﻩ ﺍﻹﻏﻔﺎﻝ ﻗﺪ ﺗﺮﺗﺐ ﻋﻠﻴﻪ ﺃﻭﺿﺎﻉ ﺳﻴﺌﺔ ﰲ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﳌﻌﺎﺻﺮﺓ‬
‫ﺃﻓﺮﺧﺖ ﻣﺸﻜﻼﺕ ﺧﻄﲑﺓ ﺃﺻﺎﺑﺖ ﻗﻄﺎﻋﺎﺕ ﻣﻦ ﺍﻟﻨﺎﺱ ﻛﺎﻥ ﻳﻔﺘﺮﺽ ﻭﻓﻖ ﺍﻟﻨﻤﻮﺫﺝ ﺍﻟﺘﻘﻠﻴﺪﻱ ﺍﻟﺴﺎﺋﺪ‬
‫ﺃ‪‬ﻢ ﺳﻴﻜﻮﻧﻮﻥ ﺃﺑﻌﺪ ﺍﻟﻨﺎﺱ ﻋﻦ ﺍﻟﻮﻗﻮﻉ ﰲ ﺍﳌﺸﻜﻼﺕ ﺃﺻﻼ‪.‬‬
‫‪ -٢‬ﻭﻫﺬﺍ ﻳﻌﲎ ﺃﻥ ﺍﻟﻨﻈﺮﻳﺎﺕ ﺍﳌﻨﻄﻠﻘﺔ ﻣﻦ ﺍﻻﺟﺘﻬﺎﺩﺍﺕ ﺍﻟﺒﺸﺮﻳﺔ ﻭﺣﺪﻫﺎ ﻗﺪ ﺗﻜﻮﻥ ﳍﺎ ﺭﺅﻳﺘﻬﺎ ﺍﻟﺼﺤﻴﺤﺔ‬
‫ﻟﺒﻌﺾ ﺟﻮﺍﻧﺐ ﺍﻟﻮﺍﻗﻊ‪ ،‬ﻭﻟﻜﻨﻬﺎ ﺭﺅﻳﺔ ﻛﻤﺎ ﺭﺃﻳﻨﺎ ﳏﺪﻭﺩﺓ‪ ،‬ﻭﺃﻥ ﻣﻦ ﻳﻌﺘﻤﺪ ﻋﻠﻰ ﻣﺜﻞ ﺗﻠﻚ ﺍﻟﺮﺅﻳﺔ‬
‫ﺍﻟﺒﺸﺮﻳﺔ ﺍﻟﺒﺤﺘﺔ ﻋﻠﻴﻪ ﺃﻥ ﳚﺮﺏ ﻭﻳﻨﺘﻈﺮ ﺍﻟﻨﺘﺎﺋﺞ‪ ،‬ﰒ ﻳﻌﺪﻝ ﻭﳚﺮﺏ ﻭﻳﻨﺘﻈﺮ ﺍﻟﻨﺘﺎﺋﺞ‪ ،‬ﻭﻫﻜﺬﺍ‪ ،‬ﻭﻏﺎﻟﺒﺎ ﻣﺎ ﻻ‬
‫ﻳﻨﺘﺒﻪ ﺇﱃ ﺃﺧﻄﺎﺀ ﺍﻟﻨﻈﺮﻳﺔ ﺇﻻ ﺑﻌﺪ ﺃﻥ ﺗﻌﺎﱏ ﺃﺟﻴﺎﻝ ﻣﺘﻌﺪﺩﺓ ﻣﻦ ﺍﻟﺒﺸﺮ ﺁﺛﺎﺭﻫﺎ ﺍﻟﻮﺧﻴﻤﺔ ‪ ،‬ﻭﺑﻌﺪ ﺃﻥ ﺗﻈﻬﺮ‬
‫ﺍﳌﺸﻜﻼﺕ ﻓﺎﻏﺮﺓ ﻓﺎﻫﺎ‪ ،‬ﺇﱃ ﺃﻥ ﻳﻘﺘﻨﻊ ﺃﺻﺤﺎﺏ ﺍﻟﻨﻈﺮﻳﺔ )ﻋﺎﺩﺓ ﻗﺒﻴﻞ ﻭﻓﺎ‪‬ﻢ ﺑﻘﻠﻴﻞ!( ﺑﺄﻥ ﻋﻠﻴﻬﻢ ﺃﻥ‬
‫ﳜﻔﻔﻮﺍ ﻣﻦ ﻏﻠﻮﺍﺋﻬﻢ ﻭﺍﺳﺘﻜﺒﺎﺭﻫﻢ ﻭﺃﻥ ﻳﺆﻭﺑﻮﺍ ﺇﱃ ﺍﳊﻖ ‪.‬‬
‫ﻭﻟﻮ ﻗﻴﻞ ﳍﺆﻻﺀ ﻣﻨﺬ ﺍﻟﺒﺪﺍﻳﺔ ﺇﻥ ﺑﺎﻹﻣﻜﺎﻥ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﺍﻟﻮﺣﻲ )ﺍﻟﺼﺤﻴﺢ ﻭﺣﺪﻩ ﻃﺒﻌﺎ( ﻟﻴﻘﺪﻡ ﻟﻨﺎ‬
‫ﺍﻷﻃﺮ ﺍﻟﺘﻔﺴﲑﻳﺔ ﺍﻟﱵ ﻧﺮﻳﺪﻫﺎ ﻭﻟﻴﻮﺟﻬﻨﺎ ﺇﱃ ﺍﳌﺘﻐﲑﺍﺕ ﺍﻷﻛﺜﺮ ﺍﺣﺘﻤﺎﻻ ﻷﻥ ﺗﺆﺩﻯ ﺇﱃ ﻧﺘﺎﺋﺞ ﺻﺤﻴﺤﺔ‪،‬‬
‫ﲤﻬﻴﺪﺍ ﻻﺧﺘﺒﺎﺭ ﺍﻟﻔﺮﻭﺽ ﺍﳌﺴﺘﻤﺪﺓ ﻣﻨﻬﺎ ﰲ ﺍﻟﻮﺍﻗﻊ‪ ،‬ﻷﺧﺬ‪‬ﻢ ﺍﻟﻌﺰﺓ ﺑﺎﻹﰒ ﻭﻷﺻﺮﻭﺍ ﻭﺍﺳﺘﻜﱪﻭﺍ‬
‫ﺍﺳﺘﻜﺒﺎﺭﺍ‪ ،‬ﻭﻟﺮﻓﻀﻮﺍ ﺧﻠﻂ ﺍﻟﻌﻠﻢ ﺑﺎﻟﺪﻳﻦ‪ ،‬ﻭﻻﺣﺘﺠﻮﺍ ﺑﺄﻧﻪ ﻻ ﳝﻜﻦ ﺃﻥ ﺗﻨﺼﺐ ﺍﻟﺪﺭﺍﺳﺔ ﺇﻻ ﻋﻠﻰ ﻣﺎ ﻫﻮ‬
‫ﳏﺴﻮﺱ‪ ،‬ﻷﻧﻨﺎ ﻻ ﳕﻠﻚ ﺇﻻ ﺣﻮﺍﺳﻨﺎ ﻛﻮﺳﺎﺋﻞ ﻟﻠﻤﻌﺮﻓﺔ ﺍﶈﻘﻘﺔ‪.‬‬

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‫‪ -٣‬ﻭﻟﻜﻨﻨﺎ ﻭﺟﺪﻧﺎ ﺃﻥ ﻣﺎﺳﻠﻮ ﺑﻌﺪ ﺃﻥ ﺗﺒﲔ ﻟﻪ ﻓﺸﻞ ﺍﻟﻨﻈﺮﻳﺎﺕ ﺍﻟﺘﻘﻠﻴﺪﻳﺔ ﰲ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺍﳊﻘﻴﻘﺔ ﻛﺎﻣﻠﺔ‪،‬‬
‫ﻓﺎﻧﻪ ﻗﺪ ﺃﺻﺮ ﻋﻠﻰ ﺇﺩﺭﺍﺝ ﺍﻷﺑﻌﺎﺩ ﺍﻟﺮﻭﺣﻴﺔ ﺿﻤﻦ ﺍﳌﺘﻐﲑﺍﺕ ﺫﺍﺕ ﺍﻟﻮﺟﻮﺩ "ﺍﳊﻘﻴﻘﻲ" ﰲ ﺍﻟﻌﺎﱂ ﺍﻟﻮﺍﻗﻌﻲ‪،‬‬
‫ﻛﻤﺎ ﺃﻛﺪ ﻋﻠﻰ ﺃ‪‬ﺎ ﺗﻌﺘﱪ ﻣﻮﺿﻮﻋﺎ ﻣﺸﺮﻭﻋﺎ ﻟﻠﺪﺭﺍﺳﺔ ﰲ ﻧﻄﺎﻕ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻛﻤﺎ ﺍﻗﺘﺮﺡ ﺑﻌﺾ‬
‫ﺍﳌﻨﻬﺠﻴﺎﺕ ﺍﳉﺪﻳﺪﺓ ﺍﳌﻼﺋﻤﺔ ﻟﻠﺘﻌﺎﻣﻞ ﻣﻊ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﺍﳉﺪﻳﺪ ﻣﻦ ﺍﳌﺘﻐﲑﺍﺕ‪ ،‬ﻭﻫﺬﺍ ﻳﻔﺘﺢ ﺍﻟﺒﺎﺏ ﻋﻠﻰ‬
‫ﻣﺼﺮﺍﻋﻴﻪ ﻻﺑﺘﻜﺎﺭ ﻣﻨﺎﻫﺞ ﻭﺃﺩﻭﺍﺕ ﺍﻟﺒﺤﺚ ﺍﻟﱵ ﳝﻜﻦ ﺍﺳﺘﺨﺪﺍﻣﻬﺎ ﰲ ﺇﻃﺎﺭ ﺍﳌﻨﻈﻮﺭ ﺍﻹﺳﻼﻣﻲ ﺩﻭﻥ‬
‫ﲢﺮﺝ ﻟﺪﻯ ﺃﺑﻨﺎﺀ ﺍﻹﺳﻼﻡ ﻣﻦ ﺭﺟﺎﻝ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻟﺬﻳﻦ ﻗﺪ ﻛﺎﻧﻮﺍ ﻳﻈﻨﻮﻥ ﰲ ﺍﳌﺎﺿﻲ ﺃﻧﻪ‬
‫ﻣﻄﺎﻟﺒﻮﻥ ﺇﻣﺎ ﺑﺎﻻﻟﺘﺰﺍﻡ ﺑﺎﻷﺩﻭﺍﺕ ﺍﳌﺘﻌﺎﺭﻑ ﻋﻠﻴﻬﺎ ﺣﺎﻟﻴﺎ )ﻭﺍﻟﱵ ﺗﻨﺤﻮ ﳓﻮﺍ ﺣﺴﻴﺎ ﻣﻐﺎﻟﻴﺎ( ﺃﻭ ﺑﺎﳋﺮﻭﺝ‬
‫ﻋﻠﻰ ﺍﻷﺻﻮﻝ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻟﻘﺒﻮﻝ ﲟﺠﺮﺩ ﺍﻟﺘﺄﻛﻴﺪﺍﺕ ﺍﳌﺒﻨﻴﺔ ﻋﻠﻰ ﻓﻬﻤﻨﺎ ﻟﻠﻨﺼﻮﺹ ﻭﺣﺴﺐ‪ ،‬ﻓﻤﻦ ﺍﻟﻮﺍﺿﺢ‬
‫ﳑﺎ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﻣﺎﺳﻠﻮ ﻭﻏﲑﻩ ﺃﻥ ﻣﻦ ﻗﺼﺪ ﺩﺭﺍﺳﺔ ﻧﻮﻉ ﻣﻦ ﺍﻟﻈﻮﺍﻫﺮ ﻓﺎﻧﻪ ﻟﻦ ﻳﺴﺘﻌﺼﻲ ﻋﻠﻴﻪ ﺃﻥ ﻳﺒﺘﻜﺮ‬
‫ﻣﻦ ﺍﻷﺳﺎﻟﻴﺐ ﻣﺎ ﻳﻼﺋﻢ ﺗﻠﻚ ﺍﻟﺪﺭﺍﺳﺔ‪.‬‬
‫‪ -٤‬ﻭﻟﻜﻨﻨﺎ ﻧﻼﺣﻆ ﺃﻳﻀﹰﺎ ﺃﻥ ﻣﺎﺳﻠﻮ ﺭﻏﻢ ﺍﻋﺘﺮﺍﻓﻪ ﺑﺎﻟﻌﻮﺍﻣﻞ ﺍﻟﺮﻭﺣﻴﺔ ﺃﻭ ﻣﺎ ﺃﲰﺎﻩ ﺑﺎﳊﻴﺎﺓ ﺍﻟﻘﻴﻤﻴﺔ ﻟﻠﺒﺸﺮ ﻣﻦ‬
‫ﺣﻴﺚ ﺗﺄﺛﲑﺍ‪‬ﺎ ﺍﳊﺎﲰﺔ ﻋﻠﻰ ﺳﻠﻮﻙ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻓﺎﻧﻪ ﻗﺪ ﺑﺬﻝ ﺟﻬﺪﺍ ﻣﺴﺘﻤﻴﺘﺎ ﻟﻴﻮﺿﺢ ﻣﻮﻗﻔﻪ ﻭﻳﱪﺉ ﺫﻣﺘﻪ‬
‫ﺃﻣﺎﻡ ﳎﺘﻤﻊ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﱵ ﻳﻨﺘﻤﻲ ﺇﻟﻴﻬﺎ ﻹﺛﺒﺎﺕ ﺃﻧﻪ ﻻﺯﺍﻝ ﻭﺍﺣﺪﺍ ﻣﻨﻬﻢ‪ ،‬ﻓﺄﻛﺪ ﺿﻤﻴﻨﺎ ﻭﻻﺀﻩ‬
‫ﺍﻟﻜﺎﻣﻞ ﻟﻠﻨﻈﺮﺓ ﺍﻟﺘﻄﻮﺭﻳﺔ ﺫﺍﺕ ﺍﻷﺳﺎﺱ ﺍﳌﺎﺩﻱ ﺃﺻﻼ‪ ،‬ﺇﺫ ﺣﺮﺹ ﻋﻠﻰ ﺇﻥ ﻳﻮﺿﺢ ﺃﻥ ﺍﳋﱪﺍﺕ ﺍﻟﺮﻭﺣﻴﺔ‬
‫ﳝﻜﻦ ﺍﻋﺘﺒﺎﺭﻫﺎ "ﺧﱪﺓ ﺑﻴﻮﻟﻮﺟﻴﺔ"‪ .‬ﻭﺿﻢ ﰲ ﻧﻄﺎﻗﻬﺎ ﻗﺎﺋﻤﺔ ﻣﻦ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﺸﺪﻳﺪﺓ ﺍﻟﺘﻨﻮﻉ ﱂ ﺗﻘﺘﺼﺮ ﻋﻠﻰ‬
‫ﺍﻟﺪﻳﻦ ﻭﺇﳕﺎ ﺿﻤﺖ ﺇﱃ ﺟﻮﺍﺭﻩ ﺃﻳﻀﹰﺎ ﺍﻟﻔﻦ ﻭﺍﻟﺘﻌﻠﻴﻢ ﻭﺍﻟﻌﻼﺝ ﺍﻟﻨﻔﺴﻲ ﻭﺍﳋﱪﺍﺕ ﺍﻟﺮﻭﺣﻴﺔ ﺍﻟﺮﺍﻗﻴﺔ ‪Peak‬‬
‫‪ Experiences‬ﺍﻟﺸﺒﻴﻬﺔ ﺑﺎﻟﺘﺼﻮﻑ ﻭﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ‪ .‬ﻭﺑﻠﻐﺔ ﺃﺧﺮﻯ ﻓﺎﻧﻪ ﻗﺪ ﺣﺎﻭﻝ ﲤﻴﻴﻊ ﺍﻟﻘﻀﻴﺔ ﺣﱴ‬
‫ﻻ ﺗﺴﺘﺨﺪﻡ ﻧﻈﺮﻳﺘﻪ ﰲ ﺩﻋﻢ ﺍﻟﺪﻳﺎﻧﺎﺕ ﺍﳌﻨﻈﻤﺔ ﰲ ﺍﻟﻐﺮﺏ‪.‬‬
‫ﻭﻟﻜﻨﻨﺎ ﰲ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﲝﻤﺪ ﺍﷲ ﻻ ﻧﻮﺍﺟﻪ ﻣﺜﻞ ﻫﺬﺍ ﺍﳌﻮﻗﻒ ﺍﻟﺘﺎﺭﳜﻲ ‪ -‬ﺍﻻﺟﺘﻤﺎﻋﻲ ‪ -‬ﺍﻟﺴﻴﺎﺳﻲ‬
‫ﺍﻟﺸﺎﺋﻚ ‪ ..‬ﻭﻟﻴﺲ ﺃﻣﺎﻣﻨﺎ ﺃﻱ ﻋﻘﺒﺔ ﲢﻮﻝ ﺩﻭﻥ ﺍﻟﺘﺴﻠﻴﻢ ﺑﺎﳊﻖ‪ ،‬ﻭﺇﻋﻄﺎﺀ ﺍﻟﻈﺎﻫﺮﺓ ﺍﻟﺮﻭﺣﻴﺔ ﺍﳌﺘﺼﻠﺔ ﲟﻌﺮﻓﺔ ﺍﷲ‬
‫ﻣﻜﺎ‪‬ﺎ ﺍﻟﺼﺤﻴﺢ ﰲ ﺗﻮﺟﻴﻪ ﺍﻟﺴﻠﻮﻙ ‪ -‬ﻻ ﻛﻈﻞ ﻟﻠﻈﻮﺍﻫﺮ ﺍﻟﺒﻴﻮﻟﻮﺟﻴﺔ ﻭﻟﻜﻦ ﻛﺤﻘﻴﻘﺔ ﻳﻘﻴﻨﻴﺔ ﺻﺮﳛﺔ ﺗﺸﻬﺪ ‪‬ﺎ‬
‫ﻣﺌﺎﺕ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﶈﻜﻤﺔ ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ ﺍﻟﺼﺤﻴﺤﺔ‪.‬‬
‫ﺃﻣﺜﻠﺔ ﺗﻄﺒﻴﻘﻴﺔ ‪:‬‬
‫ﻟﻘﺪ ﺑﻴﻨﺎ ﰲ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﻛﻴﻒ ﺃﻥ ﺧﺮﻭﺝ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻣﻦ ﺩﺍﺋﺮﺓ ﺍﻷﺯﻣﺔ ﺍﳌﻨﻬﺠﻴﺔ ﺍﻟﱵ ﺍﺑﺘﻠﻴﺖ‬
‫‪‬ﺎ ﻳﺘﻄﻠﺐ ﺍﻧﻄﻼﻕ ﺍﻷﻃﺮ ﺍﻟﺘﻔﺴﲑﻳﺔ ﺍﻟﱵ ﺗﺘﻀﻤﻨﻬﺎ ﻧﻈﺮﻳﺎﺗﻪ ﻣﻦ ﺍﻟﻮﺣﻲ ﺍﻟﺼﺎﺩﻕ‪ ،‬ﰒ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻟﻔﺮﻭﺽ ﻣﻦ‬
‫ﺗﻠﻚ ﺍﻷﻃﺮ ﺍﻟﺘﺼﻮﺭﻳﺔ ﻭﻣﻦ ﻏﲑﻫﺎ ﻣﻦ ﺍﻻﺟﺘﻬﺎﺩﺍﺕ ﺍﻟﺒﺸﺮﻳﺔ ﺍﻟﱵ ﻻ ﺗﺘﻌﺎﺭﺽ ﻣﻌﻬﺎ ﻟﻜﻲ ﻳﺘﻢ ﺍﺧﺘﺒﺎﺭﻫﺎ ﰲ‬
‫ﺍﻟﻮﺍﻗﻊ ‪ -‬ﻭﻟﻜﻦ ﻟﻜﻞ ﺟﻮﺍﻧﺒﻪ ﺍﶈﺴﻮﺱ ﻣﻨﻬﺎ ﻭﻏﲑ ﺍﶈﺴﻮﺱ‪ ،‬ﻣﻊ ﺑﻠﻮﺭﺓ ﺍﻷﺩﻭﺍﺕ ﻭﺍﳌﻘﺎﻳﻴﺲ ﺍﳌﻼﺋﻤﺔ ﻟﺪﺭﺍﺳﺔ‬
‫ﺍﳉﻮﺍﻧﺐ ﻏﲑ ﺍﶈﺴﻮﺳﺔ ﻣﻦ ﻫﺬﺍ ﺍﻟﻮﺍﻗﻊ‪.‬‬

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‫ﻛﻤﺎ ﺃﻭﺿﺤﻨﺎ ﺃﻧﻪ ﰲ ﺿﻮﺀ ﺍﻻﺧﺘﺒﺎﺭ ﺍﻟﻮﺍﻗﻌﻲ ﻟﺘﻠﻚ ﺍﻟﻔﺮﻭﺽ ﻓﺈﻣﺎ ﺃﻥ ﺗﺰﺩﺍﺩ ﺛﻘﺘﻨﺎ ﰲ ﺗﻠﻚ ﺍﻷﻃﺮ‬
‫ﺍﻟﺘﻔﺴﲑﻳﺔ ﺍﳌﻨﻄﻠﻘﺔ ﻣﻦ "ﻓﻬﻤﻨﺎ" ﻟﻠﻮﺣﻲ‪ ،‬ﻭﺇﻣﺎ ﺃﻥ ﻧﻌﻴﺪ ﺍﻟﻨﻈﺮ ﻓﻴﻬﺎ ﲟﺎ ﻻ ﻳﺘﻌﺎﺭﺽ ﻣﻊ ﻣﻨﻄﻮﻕ ﺍﻟﻮﺣﻲ‪ ،‬ﻭﺃﻥ‬
‫ﻧﻌﻴﺪ ﺍﻟﻨﻈﺮ ﰲ ﻧﻔﺲ ﺍﻟﻮﻗﺖ ﰲ ﺍﻟﻄﺮﻕ ﻭﺍﻹﺟﺮﺍﺀﺍﺕ ﺍﳌﻨﻬﺠﻴﺔ ﺍﻟﱵ ﺍﺳﺘﺨﺪﻣﺖ ﰲ ﺍﻟﺒﺤﺚ‪ ،‬ﺣﱴ ﻳﺘﻢ‬
‫ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺍﻟﺘﻮﺍﻓﻖ ﺑﻴﻨﻬﻤﺎ‪.‬‬
‫ﻭﺳﻨﺤﺎﻭﻝ ﻓﻴﻤﺎ ﻳﻠﻲ ﺃﻥ ﻧﻘﺪﻡ ﺑﻌﺾ ﺍﻷﻣﺜﻠﺔ ﻟﻠﺼﻮﺭﺓ ﺍﻟﱵ ﳝﻜﻦ ﺃﻥ ﻳﺘﻢ ﺑﻨﺎﺀ ﻣﺜﻞ ﺗﻠﻚ ﺍﻷﻃﺮ ﺍﻟﺘﻔﺴﲑﻳﺔ‬
‫ﺍﳌﻨﻄﻠﻘﺔ ﻣﻦ ﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﻫﻰ ﺃﻣﺜﻠﺔ ﻟﻴﺴﺖ ﻣﻘﺼﻮﺩﺓ ﻟﺬﺍ‪‬ﺎ‪ ،‬ﻭﳍﺬﺍ ﻓﻬﻲ ﱂ ﺗﺴﺘﻮﻑ ﺣﻘﻬﺎ ﻣﻦ‬
‫ﺍﻟﺘﺪﻗﻴﻖ ﰲ ﺍﻟﺼﻴﺎﻏﺔ‪ ،‬ﻷﻥ ﻏﺮﺿﻨﺎ ﻫﻨﺎ ﻻ ﳜﺮﺝ ﻋﻦ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﺍﲡﺎﻫﺎﺕ ﺍﻟﻄﺮﻳﻖ ﻭﻟﻴﺲ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ‪‬ﺎﻳﺘﻪ‪.‬‬
‫ﺍﳌﺜﺎﻝ ﺍﻷﻭﻝ ‪:‬‬
‫ﻓﻴﻤﺎ ﻳﻠﻲ ﻧﻘﺪﻡ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻟﻘﻀﺎﻳﺎ ﺍﳌﻨﻄﻠﻘﺔ ﻣﻦ ﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻘﻴﺪﺓ ﻭﺍﻟﺴﻠﻮﻙ ﺍﻹﻧﺴﺎﱐ‬
‫ﻣﺼﺎﻏﺔ ﰲ ﻧﺴﻖ ﺍﺳﺘﻨﺒﺎﻃﻲ ﳝﻜﻦ ﺃﻥ ﺗﺴﺘﻤﺪ ﻣﻨﻪ ﺑﻌﺾ ﺍﻟﻔﺮﻭﺽ ﺍﻟﻘﺎﺑﻠﺔ ﻟﻼﺧﺘﺒﺎﺭ ﺍﻟﻮﺍﻗﻌﻲ )ﻭﻧﻜﺮﺭ ‪ :‬ﺑﺎﳌﻌﲎ‬
‫ﺍﻟﺸﺎﻣﻞ ﺍﳌﺘﻀﻤﻦ ﳌﺎ ﻫﻮ ﺣﻲ ﻭﻣﺎ ﻟﻴﺲ ﺣﻴﺎ( ‪:‬‬
‫ﻗﻀﻴﺔ ‪ -١‬ﺍﳌﻌﺮﻓﺔ ﺑﺎﷲ ﺗﺆﺩﻯ ﺇﱃ ﺇﺣﺴﺎﻥ ﺍﻟﻌﺒﺎﺩﺓ ‪.‬‬
‫ﻗﻀﻴﺔ ‪ -٢‬ﺇﺣﺴﺎﻥ ﺍﻟﻌﺒﺎﺩﺓ ﻳﺆﺩﻯ ﺇﱃ ﺇﺣﺴﺎﻥ ﺍﻟﺴﻠﻮﻙ ‪.‬‬
‫ﻗﻀﻴﺔ ‪ -٣‬ﺍﻟﺼﻼﺓ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺍﺕ ‪.‬‬
‫ﻗﻀﻴﺔ ‪ -٤‬ﺇﺫﻥ ‪ :‬ﺇﺣﺴﺎﻥ ﺍﻟﺼﻼﺓ ﻳﺆﺩﻯ ﺇﱃ ﺇﺣﺴﺎﻥ ﺍﻟﺴﻠﻮﻙ ‪.‬‬
‫ﻗﻀﻴﺔ ‪ -٥‬ﺇﻋﺎﻧﺔ ﺍﶈﺘﺎﺝ ﺳﻠﻮﻙ ﺣﺴﻦ‬
‫ﻗﻀﻴﺔ ‪ -٦‬ﺇﺫﻥ ‪ :‬ﺍﻟﺼﻼﺓ ﺍﳊﺴﻨﺔ ﺗﺆﺩﻯ ﺇﱃ ﺇﻋﺎﻧﺔ ﺍﶈﺘﺎﺝ‪.‬‬
‫ﻭﻣﻦ ﺍﻟﻮﺍﺿﺢ ﺃﻧﻪ ﻣﻦ ﺍﳌﻤﻜﻦ ﺇﺧﻀﺎﻉ ﺍﻟﻘﻀﺎﻳﺎ ‪ ٦ ، ٤‬ﻭﻋﺸﺮﺍﺕ ﻣﻦ ﺍﻟﻘﻀﺎﻳﺎ ﺍﳌﺸﺎ‪‬ﺔ ﳍﺎ ﻟﻼﺧﺘﺒﺎﺭ ﺍﻟﻮﺍﻗﻌﻲ‪،‬‬
‫ﻭﺃﻥ ﻫﺬﺍ ﺍﻻﺧﺘﺒﺎﺭ ﺃﻳﻀﹰﺎ ﺳﻴﻜﻮﻥ ﲟﺜﺎﺑﺔ ﺍﺧﺘﺒﺎﺭ ﻏﲑ ﻣﺒﺎﺷﺮ ﻟﺼﺤﺔ ﺍﳌﺴﻠﻤﺎﺕ ﺃﻭ ﺍﳌﺼﺎﺩﺭﺍﺕ ‪.١،٢،٣،٥‬‬
‫ﺍﳌﺜﺎﻝ ﺍﻟﺜﺎﱐ‪:‬‬
‫ﺗﺸﲑ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﻧﻈﺮﻳﺎﺕ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﳊﺪﻳﺜﺔ ﺇﱃ ﺃﻥ ﺍﻟﻌﻼﻗﺎﺕ ﺑﲔ ﺍﳉﲑﺍﻥ ﺗﻀﻌﻒ ﻧﺘﻴﺠﺔ‬
‫ﺍﺯﺩﻳﺎﺩ ﺩﺭﺟﺔ ﺍﻟﺘﺤﻀﺮ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﻘﻴﻢ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ ﺗﻮﺟﻪ ﺍﳌﺴﻠﻤﲔ ﺇﱃ ﺭﻋﺎﻳﺔ ﺣﻘﻮﻕ ﺍﳉﲑﺍﻥ‬
‫ﺑﺸﻜﻞ ﻣﻄﻠﻖ ) ﰲ ﻛﻞ ﺍﻟﻈﺮﻭﻑ(‪ ،‬ﻓﺈﺫﺍ ﺃﺭﺍﺩ ﺑﺎﺣﺚ ﻣﺴﻠﻢ ﺩﺭﺍﺳﺔ ﺍﻟﺴﻠﻮﻙ ﺍﳉﻮﺍﺭﻱ ﰲ ﳎﺘﻤﻊ ﻣﺴﻠﻢ ﻓﺈﻧﻪ‬
‫ﻛﺎﻥ ﺗﻘﻠﻴﺪﻳﺎ ﻳﺴﺘﻤﺪ ﺇﻃﺎﺭﻩ ﺍﻟﻨﻈﺮﻱ ﻛﺎﻣﻼ ﻣﻦ ﺍﻟﻨﻈﺮﻳﺎﺕ ﺍﻟﱵ ﺗﻮﺻﻠﺖ ﺇﻟﻴﻬﺎ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﳊﺪﻳﺜﺔ‪،‬‬
‫ﺩﻭﻥ ﺃﻥ ﻳﻠﻘﻰ ﺑﺎﻻ ﺇﱃ ﺧﺼﻮﺻﻴﺔ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﳌﺴﻠﻤﺔ‪ ،‬ﻭﻟﻜﻦ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺒﺎﺣﺚ ﺇﺫﺍ ﺃﺭﺍﺩ ﺃﻥ ﻳﻨﻄﻠﻖ ﻣﻦ‬
‫ﺍﳌﻨﻈﻮﺭ ﺍﻹﺳﻼﻣﻲ ﻓﺈﻥ ﺑﺎﺳﺘﻄﺎﻋﺘﻪ ﻋﻠﻰ ﺍﻷﻗﻞ ﺃﻥ ﻳﻀﻢ "ﺍﻟﺘﻮﺟﻴﻬﺎﺕ ﺍﳌﻌﻴﺎﺭﻳﺔ" ﺍﻹﺳﻼﻣﻴﺔ ﺇﱃ ﺇﻃﺎﺭﻩ‬
‫ﺍﻟﺘﺼﻮﺭﻱ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺘﺎﱄ‪:‬‬

‫‪-١٢٣-‬‬
‫‪ -١‬ﰲ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﳌﺴﻠﻤﺔ ﻭﻏﲑ ﺍﳌﺴﻠﻤﺔ ‪ :‬ﻛﻠﻤﺎ ﺍﺯﺩﺍﺩﺕ ﺩﺭﺟﺔ ﺍﻟﺘﺤﻀﺮ ﻛﻠﻤﺎ ﺿﻌﻔﺖ ﺍﻟﻌﻼﻗﺎﺕ ﺍﳉﻮﺍﺭﻳﺔ‬
‫)ﻣﻨﻈﻮﺭ ﺍﻟﻌﻠﻮﻡ ﺍﳊﺪﻳﺜﺔ(‪.‬‬
‫‪ -٢‬ﰲ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﳌﺴﻠﻤﺔ ‪ :‬ﻻ ﺗﺘﺄﺛﺮ ﺍﻟﻌﻼﻗﺎﺕ ﺍﳉﻮﺍﺭﻳﺔ ﺑﺎﺧﺘﻼﻓﺎﺕ ﺩﺭﺟﺔ ﺍﻟﺘﺤﻀﺮ )ﺍﳌﻨﻈﻮﺭ ﺍﳌﻌﻴﺎﺭﻱ‬
‫ﻟﻺﺳﻼﻡ(‪.‬‬
‫‪ -٣‬ﰲ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﳌﺴﻠﻤﺔ ‪ :‬ﻛﻠﻤﺎ ﺍﺯﺩﺍﺩﺕ ﺩﺭﺟﺔ ﺍﻟﺘﺤﻀﺮ ﻛﻠﻤﺎ ﺿﻌﻔﺖ ﺍﻟﻌﻼﻗﺎﺕ ﺍﳉﻮﺍﺭﻳﺔ ﻭﻟﻜﻦ‬
‫ﺑﺪﺭﺟﺔ ﺃﻗﻞ ﻣﻨﻬﺎ ﰲ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﳌﺴﻠﻤﺔ ‪.‬‬
‫ﻓﺈﺫﺍ ﺃﺟﺮﻳﻨﺎ ﺩﺭﺍﺳﺔ ﰲ ﺃﺣﺪ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﳌﺴﻠﻤﺔ ﻭﺟﺎﺀ ﺍﻻﺧﺘﺒﺎﺭ ﺍﻟﻮﺍﻗﻌﻲ ﻣﺆﻛﺪﺍ ﺻﺤﺔ ﺍﻟﻔﺮﺽ ﺍﻷﻭﻝ ﻓﺈﻥ‬
‫ﺍﻟﻨﺘﻴﺠﺔ ﺍﻟﱵ ﻧﺘﻮﺻﻞ ﺇﻟﻴﻬﺎ ﻫﻲ ﺃﻧﻪ ﺇﻣﺎ ﺃﻥ ‪:‬‬
‫) ﺃ ( ﺍﻟﺘﻮﺟﻴﻬﺎﺕ ﺍﳌﻌﻴﺎﺭﻳﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻟﻴﺴﺖ ﻣﺆﺛﺮﺓ ﰲ ﺳﻠﻮﻙ ﺍﳌﺴﻠﻤﲔ ﰲ ﻫﺬﺍ ﺍ‪‬ﺘﻤﻊ ﺍﳌﺴﻠﻢ ‪،‬‬
‫ﺃﻭ ﺃﻥ‪:‬‬
‫)ﺏ( ﺗﺄﺛﲑ ﺩﺭﺟﺔ ﺍﻟﺘﺤﻀﺮ ﻋﻠﻰ ﺍﻟﻌﻼﻗﺎﺕ ﺍﳉﻮﺍﺭﻳﺔ ﺃﻗﻮﻯ ﻣﻦ ﺗﺄﺛﲑ ﺍﻟﺘﻮﺟﻴﻬﺎﺕ ﺍﳌﻌﻴﺎﺭﻳﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬
‫ﻭﺃﻣﺎ ﺇﺫﺍ ﺛﺒﺘﺖ ﺻﺤﺔ ﺍﻟﻔﺮﺽ ﺍﻟﺜﺎﱐ ﻓﺈﻧﻨﺎ ﻧﺴﺘﻨﺘﺞ ﺃﻧﻪ ‪:‬‬
‫) ﺃ ( ﺇﻣﺎ ﺃﻥ ﺩﺭﺟﺔ ﺍﻟﺘﺤﻀﺮ ﻻ ﺗﺆﺛﺮ ﻋﻠﻰ ﺍﻟﻌﻼﻗﺎﺕ ﺍﳉﻮﺍﺭﻳﺔ ‪.‬‬
‫)ﺏ( ﺃﻭ )ﻭﻫﻮ ﺍﻷﻗﻮﻯ ﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ( ﺃﻥ ﺗﺄﺛﲑ ﺍﻟﺘﻮﺟﻴﻬﺎﺕ ﺍﳌﻌﻴﺎﺭﻳﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺃﻗﻮﻯ ﻣﻦ ﺗﺄﺛﲑ‬
‫ﺩﺭﺟﺔ ﺍﻟﺘﺤﻀﺮ‪.‬‬
‫ﺃﻣﺎ ﺇﺫﺍ ﺛﺒﺘﺖ ﺻﺤﺔ ﺍﻟﻔﺮﺽ ﺍﻟﺜﺎﻟﺚ ﻓﺈﻥ ﺍﻟﻨﺘﻴﺠﺔ ﺗﻜﻮﻥ ﺇﻣﺎ ﺃﻥ ‪:‬‬
‫) ﺃ ( ﻳﻮﺟﺪ ﺗﺄﺛﲑ ﻗﻮﻯ ﻟﺪﺭﺟﺔ ﺍﻟﺘﺤﻀﺮ ﻋﻠﻰ ﺍﻟﻌﻼﻗﺎﺕ ﺍﳉﻮﺍﺭﻳﺔ ﻭﻟﻜﻦ ﺗﺄﺛﲑ ﺍﻟﺘﻮﺟﻴﻬﺎﺕ ﺍﳌﻌﻴﺎﺭﻳﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﻣﻨﻌﺖ ﻣﻦ ﻇﻬﻮﺭ ﺁﺛﺎﺭﻩ ﻛﺎﻣﻠﺔ ‪.‬‬
‫)ﺏ( ﺍﻟﺘﻮﺟﻴﻬﺎﺕ ﺍﳌﻌﻴﺎﺭﻳﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻗﺪ ﻓﻘﺪﺕ ﻗﻮﺓ ﺗﺄﺛﲑﻫﺎ ﰲ ﻫﺬﺍ ﺍ‪‬ﺘﻤﻊ ﻣﻮﺿﻊ ﺍﻟﺪﺭﺍﺳﺔ‪.‬‬
‫ﻭﳝﻜﻦ ﺑﻄﺒﻴﻌﺔ ﺍﳊﺎﻝ ﺍﻟﺒﺪﺀ ﻣﻦ ﻫﺬﻩ ﺍﻟﺘﻔﺴﲑﺍﺕ ﻭﺍﻻﺳﺘﻨﺘﺎﺟﺎﺕ‪ ،‬ﻭﲨﻊ ﺑﻴﺎﻧﺎﺕ ﺟﺪﻳﺪﺓ ﰲ ﺍﲡﺎﻫﺎﺕ‬
‫ﲢﺎﻭﻝ ﺣﺴﻢ ﻫﺬﻩ ﺍﻟﻘﻀﺎﻳﺎ ﻭﻫﻜﺬﺍ ‪.‬‬

‫‪-١٢٤-‬‬
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@ òîÇbànuüa@âìÜÈÜÛ@ïßý⁄a@Ýî•dnÛa@wèäß
@
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 ‫‪@ ÉiaŠÛa@lbjÛa‬‬
‫‪òîÇbànuüa@âìÜÈÜÛ@ïßý⁄a@Ýî•dnÛa@wèäß‬‬
‫ﻟﻘﺪ ﺭﺃﻳﻨﺎ ﰲ ﺍﻟﻔﺼﻮﻝ ﺍﻟﺴﺎﺑﻘﺔ ﺃﻥ ﺇﺻﻼﺡ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺧﺮﻭﺟﻬﺎ ﻣﻦ ﺩﺍﺋﺮﺓ ﺍﻷﺯﻣﺔ ﺍﻟﺮﺍﻫﻨﺔ‬
‫ﻳﺘﻄﻠﺐ ﺇﻋﺎﺩﺓ ﺍﻟﻨﻈﺮ ﰲ ﺍﳌﺴﻠﻤﺎﺕ ﺍﻷﻧﻄﻮﻟﻮﺟﻴﺔ )ﺍﻟﻮﺟﻮﺩﻳﺔ( ﻭﺍﻹﺑﺴﺘﻤﻮﻟﻮﺟﻴﺔ )ﺍﳌﻌﺮﻓﻴﺔ( ﻭﺍﳌﻴﺜﻮﺩﻭﻟﻮﺟﻴﺔ‬
‫)ﺍﳌﻨﻬﺠﻴﺔ( ﺍﻟﱵ ﺗﻘﻮﻡ ﻋﻠﻴﻬﺎ ﺗﻠﻚ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﻛﻤﺎ ﺭﺃﻳﻨﺎ ﺃﻥ ﺃﻱ ﳏﺎﻭﻟﺔ ﺣﻘﻴﻘﻴﺔ ﻟﻔﻬﻢ ﺍﻹﻧﺴﺎﻥ ﻭﺗﻔﺴﲑ ﺳﻠﻮﻛﻪ ﻻ‬
‫ﳝﻜﻦ ﺃﻥ ﺗﺘﻢ ﺇﻻ ﺑﺈﻓﺴﺎﺡ ﺍ‪‬ﺎﻝ ﺃﻣﺎﻡ ﺩﺭﺍﺳﺔ ﺍﻟﻌﻮﺍﻣﻞ "ﺍﻟﺮﻭﺣﻴﺔ" ﺍﳌﺘﻌﻠﻘﺔ ﺑﻨﻮﻉ ﺻﻠﺔ ﺍﻹﻧﺴﺎﻥ ﺑﺮﺑﻪ ﻛﺠﺰﺀ‬
‫ﻻ ﻳﺘﺠﺰﺃ ﻣﻦ ﺍﻟﻌﻮﺍﻣﻞ ﺍﳌﺆﺛﺮﺓ ﻭﺍﻟﻔﻌﺎﻟﺔ ﰲ ﺳﻠﻮﻛﻪ‪ ،‬ﰒ ﺍﻻﺳﺘﻔﺎﺩﺓ ﺑﺎﻟﻮﺣﻲ ﺍﻟﺼﺤﻴﺢ ﻛﻤﺼﺪﺭ ﳌﻌﺮﻓﺘﻨﺎ ‪‬ﺬﺍ‬
‫ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﱵ ﺗﻨﺘﻤﻲ ﺑﻄﺒﻴﻌﺘﻬﺎ ﺇﱃ ﻋﺎﱂ ﺍﻟﻐﻴﺐ‪ .‬ﻭﻟﻘﺪ ﺗﺒﲔ ﻟﻨﺎ ﺃﻥ ﺍﻹﺻﻼﺡ ﺍﳌﺮﺗﻘﺐ ﳝﻜﻦ ﺃﻥ ﻳﺘﻢ‬
‫ﰲ ﺇﻃﺎﺭ ﻣﺎ ﺃﻃﻠﻘﻨﺎ ﻋﻠﻴﻪ "ﺛﻮﺭﺓ ﺍﻟﺘﻨﻈﲑ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ" ﻭﺍﻟﱵ ﻳﺘﻢ ﰲ ﺇﻃﺎﺭﻫﺎ ﺍﳉﻤﻊ ﺑﲔ ﻣﻌﻄﻴﺎﺕ‬
‫ﺍﻟﻮﺣﻲ ﻭﺍﻟﻌﻘﻞ ﻭﺍﳊﻮﺍﺱ ﰲ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺍﳊﻘﻴﻘﺔ ﻓﻴﻤﺎ ﻳﺘﺼﻞ ﺑﺎﻹﻧﺴﺎﻥ ﻭﺍ‪‬ﺘﻤﻊ ﻣﻦ ﺧﻼﻝ ﺍﻟﺘﻔﺎﻋﻞ ﺑﲔ‬
‫ﻭﻧﻨﺘﻘﻞ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻟﺒﻴﺎﻥ ﻣﻌﺎﱂ ﻫﺬﺍ ﺍﳌﻨﻬﺞ‪ :‬ﻣﻨﻬﺞ ﺍﻟﺘﺄﺻﻴﻞ‬ ‫ﺍﻟﻨﻈﺮﻳﺔ ‪ Theory‬ﻭﺍﻟﺒﺤﺚ‬
‫‪Research‬‬
‫ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪.‬‬
‫ﻭﺍﳊﻖ ﺃﻥ ﻫﺬﺍ ﺍﻟﺘﻔﺎﻋﻞ ﺍﳉﺪﱄ ﺍﻟﺒﻨﺎﺀ ﺑﲔ ﺍﻟﺘﻨﻈﲑ ﻭﺍﻟﺒﺤﺚ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺬﻱ ﺃﶈﻨﺎ ﺇﻟﻴﻪ ﳝﺜﻞ ﺟﻮﻫﺮ‬
‫ﻣﻨﻬﺞ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺃﺳﺎﺱ ﺑﻨﺎﺋﻪ‪ ،‬ﻭﻟﻌﻞ ﺍﻟﻘﺎﺭﺉ ﺍﳌﺘﻴﻘﻆ ﺃﻥ ﻳﻜﻮﻥ ﻗﺪ ﺗﺒﲔ ﻟﻪ ﺍﻵﻥ‬
‫ﻭﺟﻪ ﺍﻻﺭﺗﺒﺎﻁ ﺑﲔ ﻣﺎ ﺍﻧﺘﻬﻴﻨﺎ ﺇﻟﻴﻪ ﰲ ﺍﻟﻔﺼﻞ ﺍﻟﺴﺎﺑﻖ ﺣﻮﻝ ﺍﳌﻨﻬﺞ ﺍﻟﻌﻠﻤﻲ ﻟﻠﺒﺤﺚ ﻭﺍﻟﻄﺮﻳﻖ ﺇﱃ ﺇﺻﻼﺣﻪ‬
‫ﻭﺑﲔ ﻣﺎ ﻗﺪﻣﻨﺎﻩ ﰲ ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ ﺣﻮﻝ ﻣﻔﻬﻮﻡ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﺣﻴﺚ ﻳﺮﻯ ﻋﻠﻰ‬
‫ﺍﻟﻔﻮﺭ ﺃﻥ ﻣﻮﻗﻊ ﺍﳉﻤﻊ ﺑﻴﻨﻬﻤﺎ ﺇﳕﺎ ﻳﺘﻤﺜﻞ ﰲ ﻣﻨﻬﺞ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﻟﺒﻴﺎﻥ ﺍﳌﻘﺼﻮﺩ‬
‫‪‬ﺬﻩ ﺍﳌﻼﺣﻈﺔ ﻓﺎﻧﻪ ﻗﺪ ﻳﻜﻮﻥ ﻣﻦ ﺍﳌﻼﺋﻢ ﻫﻨﺎ ﺃﻥ ﻧﺘﺬﻛﺮ ﺃﻥ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻳﺘﻀﻤﻦ‬
‫ﺍﻟﻌﻨﺎﺻﺮ ﺃﻭ ﺍﻷﺑﻌﺎﺩ ﺍﻟﺘﺎﻟﻴﺔ ﻋﻠﻰ ﻭﺟﻪ ﺍﻹﲨﺎﻝ‪:‬‬
‫)‪ (١‬ﲢﺪﻳﺪ ﺃﺑﻌﺎﺩ ﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ ﺍﻟﺸﺎﻣﻞ ﻟﻺﻧﺴﺎﻥ ﻭﺍ‪‬ﺘﻤﻊ ﻭﺍﻟﻮﺟﻮﺩ ﺍﺳﺘﺨﻼﺻﺎ ﻣﻦ ﺍﳌﻨﺎﺑﻊ ﺍﻟﺮﺋﻴﺴﻴﺔ‬
‫ﻟﻠﻤﻨﻬﺞ ﺍﻹﺳﻼﻣﻲ ﺍﻟﱵ ﺗﺘﻤﺜﻞ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﺍﻟﺼﺤﻴﺤﺔ‪ ،‬ﻣﻊ ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻦ ﺍﺟﺘﻬﺎﺩﺍﺕ ﻋﻠﻤﺎﺀ‬
‫ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺍﻟﺴﻠﻒ ﻭﺍﳌﻌﺎﺻﺮﻳﻦ‪ ،‬ﺍﳌﺴﺘﻤﺪﺓ ﻣﻦ ﺗﻠﻚ ﺍﳌﻨﺎﺑﻊ ﺍﻟﺮﺋﻴﺴﻴﺔ ﻭﺍﳌﻠﺘﺰﻣﺔ ‪‬ﺎ‪ ،‬ﻭﲢﺪﻳﺪ ﻣﺎ‬
‫ﻳﺘﻀﻤﻨﻪ ﻫﺬﺍ ﺍﻟﺘﺼﻮﺭ ﻓﻴﻤﺎ ﻳﺘﺼﻞ ﺑﺎ‪‬ﺎﻝ ﺍﻟﻌﺎﻡ ﺍﻟﺬﻱ ﺗﻐﻄﻴﻪ ﺍﻟﻴﻮﻡ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺃﻭ ﺍﳌﻨﻬﺞ ‪.‬‬
‫)‪ (٢‬ﺣﺼﺮ ﻧﺘﺎﺋﺞ "ﺍﻟﺒﺤﻮﺙ ﺍﻟﻌﻠﻤﻴﺔ ﺍﶈﻘﻘﺔ" ﰲ ﻧﻄﺎﻕ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﳊﺪﻳﺜﺔ ﻭﻣﺴﺢ "ﻧﻈﺮﻳﺎ‪‬ﺎ"‪،‬‬
‫ﻭﲢﻠﻴﻠﻬﺎ ﻭﺇﺧﻀﺎﻋﻬﺎ ﻟﻠﺘﻤﺤﻴﺺ ﻭﺍﻟﻨﻘﺪ ﰲ ﺿﻮﺀ ﻣﻘﺘﻀﻴﺎﺕ ﺫﻟﻚ ﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ ﺳﻮﺍﺀ ﻣﻦ ﺣﻴﺚ‬
‫ﺍﳌﻮﺿﻮﻉ ﺃﻭ ﺍﳌﻨﻬﺞ‪.‬‬

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‫)‪ (٣‬ﺑﻨﺎﺀ ﻧﺴﻖ ﻋﻠﻤﻲ ﻣﺘﻜﺎﻣﻞ ﺑﻀﻢ ﻣﺎ ﺻﺢ ﻣﻦ ﻧﺘﺎﺋﺞ ﺍﻟﻌﻠﻮﻡ ﺍﳊﺪﻳﺜﺔ ﻭﻣﺎ ﺻﻤﺪ ﻟﻠﺘﻤﺤﻴﺺ ﻭﺍﻟﻨﻘﺪ ﻣﻦ‬
‫ﻧﻈﺮﻳﺎ‪‬ﺎ‪ ،‬ﻭﻳﺮﺑﻂ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﻣﺎ ﺗﻮﺻﻞ ﺇﻟﻴﻪ ﻋﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺣﻘﺎﺋﻖ ﻭﺗﻌﻤﻴﻤﺎﺕ ﺑﺮﺑﺎﻁ ﺗﻔﺴﲑﻱ‬
‫ﻣﺴﺘﻤﺪ ﻣﻦ ﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ ﻟﻺﻧﺴﺎﻥ ﻭﺍ‪‬ﺘﻤﻊ ﻭﺍﻟﻮﺟﻮﺩ‪.‬‬
‫)‪ (٤‬ﺍﺳﺘﻨﺒﺎﻁ ﻓﺮﻭﺽ ﻣﺴﺘﻤﺪﺓ ﻣﻦ ﺫﻟﻚ ﺍﻟﻨﺴﻖ ﺍﻟﻌﻠﻤﻲ ﺍﳌﺘﻜﺎﻣﻞ ﺍﻟﺬﻱ ﰎ ﺍﻟﺘﻮﺻﻞ ﺇﻟﻴﻪ ﻓﻴﻤﺎ ﺳﺒﻖ‪،‬‬
‫ﻭﺇﺧﻀﺎﻉ ﺗﻠﻚ ﺍﻟﻔﺮﻭﺽ ﻟﻼﺧﺘﺒﺎﺭ ﰲ ﺃﺭﺽ ﺍﻟﻮﺍﻗﻊ ﻟﻠﺘﺤﻘﻖ ﻣﻦ ﺻﺪﻕ ﺍﻻﺟﺘﻬﺎﺩ ﺍﻟﺒﺸﺮﻯ ﺍﳌﺘﻀﻤﻦ‬
‫ﺑﺎﻟﻀﺮﻭﺭﺓ ﰲ ﻋﻤﻠﻴﺔ ﺑﻨﺎﺀ ﺃﻱ ﻧﺴﻖ ﻋﻠﻤﻲ ﻧﻈﺮﻱ‪.‬‬
‫ﻭﺍﳌﺘﺄﻣﻞ ﳍﺬﻩ ﺍﻟﻌﻨﺎﺻﺮ ﺳﺮﻋﺎﻥ ﻣﺎ ﻳﺘﺒﲔ ﻟﻪ ﺃﻥ ﺍﳌﻜﻮﻥ ﺍﻟﺜﺎﻟﺚ ﻣﻦ ﻫﺬﻩ ﺍﳌﻜﻮﻧﺎﺕ ﻳﺸﲑ ﺇﱃ ﻋﻤﻠﻴﺔ‬
‫"ﺑﻨﺎﺀ ﺍﻟﻨﻈﺮﻳﺎﺕ" ﺍﳌﺆﺻﻠﺔ ﺇﺳﻼﻣﻴﺎ‪ ،‬ﻭﺃﻥ ﺍﳌﻜﻦ ﺍﻟﺮﺍﺑﻊ ﻳﺸﲑ ﺇﱃ ﻋﻤﻠﻴﺔ ﺇﺟﺮﺍﺀ "ﺍﻟﺒﺤﻮﺙ"‪ ،‬ﻭﺃﻥ ﺍﻟﺘﻜﺎﻣﻞ ﺑﲔ‬
‫ﻫﺬﻩ ﺍﻟﻌﻨﺎﺻﺮ ﲨﻴﻌﺎ ﻳﺸﲑ ﺇﱃ ﺍﻟﻄﺮﻳﻖ ﺍﻟﺼﺤﻴﺢ ﺃﻱ "ﺍﳌﻨﻬﺞ" ﺍﻟﺬﻱ ﳝﻜﻨﻨﺎ ﻣﻦ ﺇﻧﺘﺎﺝ ﻋﻠﻮﻡ ﺍﺟﺘﻤﺎﻋﻴﺔ ﻣﺆﺻﻠﺔ‬
‫ﺇﺳﻼﻣﻴﺎ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﶈﻘﻖ ﻷﻫﺪﺍﻑ ﺗﻠﻚ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﻭﻟﻜﻨﺎ ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ﻗﺪ ﺃﶈﻨﺎ ﰲ ﻋﺠﺎﻟﺔ ﰲ ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ‬
‫ﺇﱃ ﻭﺟﻮﺩ ﺑﻌﺾ ﺍﻻﺧﺘﻼﻓﺎﺕ ﰲ ﺍﻟﻨﻈﺮ ﺇﱃ ﺃﻭﻟﻮﻳﺎﺕ ﺗﻠﻚ ﺍﳌﻜﻮﻧﺎﺕ‪ ،‬ﻭﻟﺬﻟﻚ ﻓﺈﻧﻨﺎ ﺳﻨﻘﻮﻡ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ‬
‫ﺃﻭ ﹰﻻ ﺑﺒﺴﻂ ﺍﻟﻘﻮﻝ ﺣﻮﻝ ﺗﻠﻚ ﺍﻻﺧﺘﻼﻓﺎﺕ ﻭﺣﻮﻝ ﺇﻣﻜﺎﻧﻴﺔ ﺍﻟﺘﻮﻓﻴﻖ ﺑﻴﻨﻬﺎ ﻗﺒﻞ ﺃﻥ ﻧﺘﻨﻘﻞ ﺇﱃ ﺑﻴﺎﻥ ﺗﻔﺼﻴﻠﻲ‬
‫ﻳﻮﺿﺢ ﻣﻌﺎﱂ ﻭﺧﻄﻮﺍﺕ ﻣﻨﻬﺞ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪.‬‬

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 @ ÉibŽÛa@Ý–ÐÛa
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@ ïßý⁄a@Ýî•dnÛa@wèäß@Þìy@bíbšÓ
òîÇbànuüa@âìÜÈÜÛ@

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 ‫‪@ ÉibŽÛa@Ý–ÐÛa‬‬
‫‪@ òîÇbànuüa@âìÜÈÜÛ@ïßý⁄a@Ýî•dnÛa@wèäß@Þìy@bíbšÓ‬‬

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‫‪wèä½a@¿@ÝÔrÛa@Œ×Šß@Þìy@ŠÄäÛa@pbèuë@pëbÐm‬‬
‫ﻟﻘﺪ ﺃﻭﺿﺤﻨﺎ ﻓﻴﻤﺎ ﺳﺒﻖ ﺃﻥ ﻫﻨﺎﻙ ﻗﺪﺭﺍ ﻣﻦ ﺍﻻﺗﻔﺎﻕ ﺑﲔ ﻣﻌﻈﻢ ﺍﻟﻜﺘﺎﺏ ﺍﳌﻬﺘﻤﲔ ﺑﻘﻀﻴﺔ ﺍﻟﺘﺄﺻﻴﻞ‬
‫ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺣﻮﻝ ﻣﻀﻤﻮﻥ ﺍﳌﻬﻤﺔ ﺍﻟﱵ ﻳﺴﻌﻰ ﺍﳉﻤﻴﻊ ﺇﱃ ﲢﻘﻴﻘﻬﺎ‪ ،‬ﻭﺑﻴﻨﺎ ﺃﻥ ﺟﻮﻫﺮ ﻫﺬﺍ‬
‫ﺍﳌﻔﻬﻮﻡ ﺇﳕﺎ ﻳﻜﻤﻦ ﰲ ﺇﳚﺎﺩ ﺍﻟﺘﻜﺎﻣﻞ ﺑﲔ ﻣﻌﻄﻴﺎﺕ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﳊﺪﻳﺜﺔ ﻣﻦ ﺟﺎﻧﺐ ﻭﺑﲔ ﻣﺎ ﻳﺘﻀﻤﻨﻪ‬
‫ﺍﻟﻮﺣﻲ )ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺍﻟﺴﻨﺔ ﺍﻟﺼﺤﻴﺤﺔ( ﻭﺇﺳﻬﺎﻣﺎﺕ ﻋﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ ﺣﻮﻝ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﱵ ﺗﺘﻌﺮﺽ ﳍﺎ‬
‫ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﳊﺎﻟﻴﺔ ﻣﻦ ﺟﺎﻧﺐ ﺁﺧﺮ‪ ،‬ﻭﻟﻜﻦ ﻛﻴﻒ ﺑﻜﻮﻥ ﻫﺬﺍ ﺍﻟﺘﻜﺎﻣﻞ ﻭﻣﺎ ﻣﺪﺍﻩ؟ ﻭﻣﺎ ﺍﻟﻮﺯﻥ‬
‫ﺍﻟﻨﺴﱯ ﻟﻜﻞ ﻣﺼﺪﺭ ﻣﻦ ﻣﺼﺎﺩﺭﻩ )ﺍﳌﺼﺎﺩﺭ ﺍﻟﺸﺮﻋﻴﺔ ﻣﺼﺎﺩﺭ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﳊﺪﻳﺜﺔ(؟ ﻫﺬﻩ ﺃﻣﻮﺭ ﻗﺪ‬
‫ﺍﺧﺘﻠﻔﺖ ﻓﻴﻬﺎ ﺍﻷﻧﻈﺎﺭ‪ ،‬ﻭﻗﺪ ﺗﺮﺗﺐ ﻋﻠﻰ ﺫﻟﻚ ﻇﻬﻮﺭ ﻋﺪﺩ ﻣﻦ ﺍﻟﺘﻮﺟﻬﺎﺕ ﺍﻟﱵ ﺗﺘﺼﻞ ﺑﺎﳌﻨﻬﺞ ﻭﺍﻟﱵ ﳛﺴﻦ‬
‫ﺍﻹﺣﺎﻃﺔ ‪‬ﺎ ﻭﻣﻨﺎﻗﺸﺘﻬﺎ ﻗﺒﻞ ﺍﻻﻧﺘﻘﺎﻝ ﺇﱃ ﺗﻔﺎﺻﻴﻞ ﺍﻹﺟﺮﺍﺀﺍﺕ ﺍﳌﻨﻬﺠﻴﺔ ﻭﻓﻖ ﺍﻟﺘﻮﺟﻪ ﺍﻟﺬﻱ ﺍﺧﺘﺮﻧﺎﻩ ﻣﻦ‬
‫ﺑﻴﻨﻬﺎ‪.‬‬
‫ﻓﺎﳌﺘﺎﺑﻊ ﻟﻠﻤﻨﺎﻗﺸﺎﺕ ﻭﺍﻟﻜﺘﺎﺑﺎﺕ ﺍﳌﺘﻌﻠﻘﺔ ﲟﻨﻬﺠﻴﺔ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ‪-‬ﻛﻤﺎ ﺃﶈﻨﺎ‬
‫ﰲ ﺇﺷﺎﺭﺓ ﻋﺎﺑﺮﺓ ﰲ ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ‪ -‬ﺳﺮﻋﺎﻥ ﻣﺎ ﻳﺘﺒﲔ ﻟﻪ ﺃﻥ ﻣﻮﺍﻗﻒ ﺃﺻﺤﺎﺏ ﺍﻻﺟﺘﻬﺎﺩﺍﺕ ﰲ ﺍﳌﻮﺿﻮﻉ‬
‫ﺗﺘﻔﺎﻭﺕ ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ ﻋﻠﻰ ﻣﻘﻴﺎﺱ ﻣﺘﺪﺭﺝ ﺫﻱ ﻃﺮﻓﲔ ﻣﺘﻘﺎﺑﻠﲔ )‪ (Continuum‬ﻳﺒﺪﺃ ﻣﻦ ﺟﻬﺔ ﲟﻦ ﻳﺮﻭﻥ‬
‫ﺍﻟﺘﺮﻛﻴﺰ ﻋﻠﻰ ﺍﳌﺼﺎﺩﺭ ﺍﻟﺸﺮﻋﻴﺔ ﺑﺸﻜﻞ ﻳﻜﺎﺩ ﻳﻜﻮﻥ ﻛﺎﻣﻼ ) ﰲ ﺑﻌﺾ ﺍﳊﺎﻻﺕ(‪ ،‬ﺇﱃ ﻣﻦ ﻳﺮﻭﻥ ﻣﻦ ﺍﳉﻬﺔ‬
‫ﺍﻷﺧﺮﻯ ﺍﻟﺘﺮﻛﻴﺰ ﻋﻠﻰ ﻣﺼﺎﺩﺭ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﳊﺪﻳﺜﺔ ﺑﺸﻜﻞ ﻳﻜﺎﺩ ﻳﻜﻮﻥ ﻛﺎﻣﻼ )ﰲ ﺑﻌﺾ ﺍﳊﺎﻻﺕ‬
‫ﺃﻳﻀﹰﺎ( ﻣﻊ ﺗﻮ ‪‬ﺯﻉ ﺍﻵﺧﺮﻳﻦ ﻓﻴﻤﺎ ﺑﲔ ﻫﺬﻳﻦ ﺍﻟﻘﻄﺒﲔ‪ ،‬ﲝﻴﺚ ﳛﺘﻞ ﻛﻞ ﻣﻨﻬﻢ ﻧﻘﻄﺔ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﻘﻴﺎﺱ ﺍﳌﺘﺪﺭﺝ‬
‫ﻓﻴﻜﻮﻥ ﺃﻗﺮﺏ ﺇﱃ ﻫﺬﺍ ﺍﻟﻘﻄﺐ ﺃﻭ ﺫﺍﻙ‪ ،‬ﻣﻊ ﺍﻟﺘﺴﻠﻴﻢ ﺑﺄﻥ ﻣﻮﻗﻔﻪ ﻳﺘﻀﻤﻦ ﻗﺪﺭﺍ ‪‬ﻣﻜﺎﻣﻼ ﻣﻦ ﻋﻨﺎﺻﺮ ﺍﻟﻘﻄﺐ‬
‫ﺍﳌﻘﺎﺑﻞ‪ ،‬ﻭﺑﻄﺒﻴﻌﺔ ﺍﳊﺎﻝ ﻓﺈﻥ ﻣﻦ ﻳﺮﻳﺪ ﺍﺳﺘﻴﻌﺎﺏ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻜﻠﻴﺔ ﻟﻮﺟﻪ ﺍﻻﺧﺘﻼﻑ ﻳﻜﻮﻥ ﰲ ﻣﻮﺿﻊ ﺃﻓﻀﻞ‬
‫ﻟﻠﻔﻬﻢ ﺇﺫﺍ ﺗﻔﺤﺺ ﺍﳊﺠﺞ ﺍﻟﱵ ﻳﻘﻮﻡ ﻋﻠﻴﻬﺎ ﻣﻮﻗﻒ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ "ﻳﻘﺘﺮﺑﻮﻥ" ﻥ ﻫﺬﺍ ﺍﻟﻘﻄﺐ ﺃﻭ ﺫﺍﻙ ﺑﺪﻻ ﻣﻦ‬
‫ﺩﺭﺍﺳﺔ ﺍﳊﺎﻻﺕ ﺍﻟﻨﻘﻴﺔ ﺍﻟﺮﺍﻓﻀﺔ ﻋﻠﻰ ﺍﳉﺎﻧﺒﲔ ﺃﻭ ﺩﺭﺍﺳﺔ ﺍﳊﺎﻻﺕ ﺍﻟﻮﺍﻗﻌﺔ ﻋﻨﺪ ﻣﻨﺘﺼﻒ ﺍﳌﻘﻴﺎﺱ ﺍﳌﺘﺪﺭﺝ‪.‬‬

‫‪-١٢٩-‬‬
‫ﻓﺈﺫﺍ ﺗﺄﻣﻠﻨﺎ ﻣﻮﻗﻒ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻳﻘﺘﺮﺑﻮﻥ ﻣﻦ ﺍﻟﻄﺮﻑ ﺍﻷﻭﻝ ﻟﻠﻤﺘﺪﺭﺝ ﻓﺈﻧﻨﺎ ﳒﺪﻫﻢ ﻳﺮﻭﻥ ﺃﻥ‬
‫ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺇﳕﺎ ﻫﻮ ﰲ ﺟﻮﻫﺮﻩ ﺭﺟﻮﻉ ﺇﱃ ﺍﳌﺼﺎﺩﺭ ﺍﻟﺸﺮﻋﻴﺔ )ﻭﻳﻼﺣﻆ ﺃﻥ ﻣﻦ‬
‫ﻳﺘﺨﺬﻭﻥ ﻫﺬﺍ ﺍﳌﻮﻗﻒ ﰲ ﺻﻮﺭﺗﻪ ﺍﻟﻨﻘﻴﺔ ﻗﺪ ﻳﺼﻠﻮﻥ ﺇﱃ ﺭﻓﺾ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺃﺻﻼ‬
‫ﻭﻻ ﻳﺮﻭﻥ ﳍﺬﻩ ﺍﻟﻌﻠﻮﻡ ﺃﻱ ﻣﺸﺮﻭﻋﻴﺔ ﰲ ﺍﻟﻮﺟﻮﺩ( ‪ ،‬ﺑﻴﻨﻤﺎ ﳒﺪ ﻣﻦ ﺍﳌﻘﺘﺮﺑﲔ ﻣﻦ ﺍﻟﻄﺮﻑ ﺍﳌﻘﺎﺑﻞ ﻳﺮﻭﻥ ﺃﻥ‬
‫ﺍﻷﺻﻞ ﺃﻧﻨﺎ ﻧﺮﻳﺪ ﺗﺄﺻﻴﻼ ﺇﺳﻼﻣﻴﺎ "ﻟﻌﻠﻮﻡ ﺍﺟﺘﻤﺎﻋﻴﺔ" ﻗﺎﺋﻤﺔ ﺑﺎﻟﻔﻌﻞ ﻭﳍﺎ ﻣﺼﺪﺍﻗﻴﺘﻬﺎ ﻭﺗﺄﺛﲑﻫﺎ‪ ،‬ﻓﻬﻲ ﳏﻮﺭ‬
‫ﺍﻻﺭﺗﻜﺎﺯ ﺍﻟﺬﻱ ﻧﻌﺘﻤﺪ ﻋﻠﻴﻪ ﻭﻧﻨﻄﻠﻖ ﻣﻨﻪ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﻜﻔﻰ ﰲ ﺇﺻﻼﺣﻪ ﺍﺳﺘﺒﻌﺎﺩ ﻣﺎ ﺧﺎﻟﻒ ﺍﻟﺸﺮﻳﻌﺔ ﻣﻦ ﻧﺘﺎﺋﺞ‬
‫ﺃﻭ ﻧﻈﺮﻳﺎﺕ ﺗﻮﺻﻠﺖ ﺇﻟﻴﻬﺎ ﺗﻠﻚ ﺍﻟﻌﻠﻮﻡ ) ﻭﺑﻄﺒﻴﻌﺔ ﺍﳊﺎﻝ ﻓﺈﻥ ﺃﺻﺤﺎﺏ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻨﻘﻴﺔ ﳍﺬﺍ ﺍﻻﲡﺎﻩ ﻳﻜﺎﺩﻭﻥ‬
‫ﻳﺮﻓﻀﻮﻥ ﻛﺬﻟﻚ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﻳﺮﻭﻥ ﺃﻥ ﻧﺘﺎﺋﺞ ﻫﺬﻩ ﺍﻟﻌﻠﻮﻡ ﺑﺼﻮﺭ‪‬ﺎ ﺍﻟﺮﺍﻫﻨﺔ ﻫﻲ‬
‫ﳏﺼﻠﺔ ﻟﺘﻄﺒﻴﻖ ﻣﻨﻬﺞ ﻋﻠﻤﻲ ﺭﺻﲔ ﻻ ﳝﻜﻦ ﺍﻟﺘﺸﻜﻴﻚ ﰲ ﻗﻴﻤﺘﻪ ﻭﻻ ﳛﺘﺎﺝ ﺗﻌﺪﻳﻼ ﺃﻭ ﺇﺻﻼﺣﺎ(‪ .‬ﻓﻠﻨﻨﺘﻘﻞ‬
‫ﺃﻻﻥ ﻟﺘﻮﺿﻴﺢ ﻣﻮﻗﻒ ﺍﻟﻔﺮﻳﻘﲔ ﻗﺒﻞ ﺃﻥ ﻧﺒﲔ ﺍﳌﻮﻗﻒ ﺍﻟﺬﻱ ﳔﺘﺎﺭﻩ ﰲ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ ‪:‬‬

‫‪@ @@@Z@Ýî•dnÜÛ@bu‡ì¸c@òîÇŠ’Ûa@âìÜÈÛa@‡b¥a@Z@Þëþa@êb£üa‬‬
‫ﻭﻳﺮﻯ ﺃﺻﺤﺎﺏ ﻫﺬﺍ ﺍﻻﲡﺎﻩ ﺃﻥ ﻋﻤﻠﻴﺔ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ ﺇﳕﺎ ﻫﻲ ﰲ ﺟﻮﻫﺮﻫﺎ ﻋﻤﻠﻴﺔ‬
‫"ﺍﺳﺘﺨﻼﺹ ﻭﺍﺳﺘﻨﺒﺎﻁ ﻟﻶﺭﺍﺀ ﻭﺍﻟﻨﺘﺎﺋﺞ ﺍﻟﱵ ‪‬ﻳﻌﺘﻤﺪ ﻋﻠﻴﻬﺎ ﰲ ﻫﺬﺍ ﺍ‪‬ﺎﻝ ﻣﻦ ﺍﳌﺼﺪﺭﻳﻦ ﺍﻷﺳﺎﺳﻴﲔ ﻟﻠﺸﺮﻳﻌﺔ‪:‬‬
‫ﺍﻟﻘﺮﺍﻥ ﻭﺍﻟﺴﻨﺔ"‪ .‬ﻭﻳﺘﻔﻖ ﻫﺬﺍ ﺑﺪﺭﺟﺔ ﻣﺎ ﻣﻊ ﻓﺤﻮﻯ ﺗﻌﺮﻳﻒ ﺍﻟﻠﺠﻨﺔ ﺍﻟﺪﺍﺋﻤﺔ ﻟﻠﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﲜﺎﻣﻌﺔ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺑﻦ ﺳﻌﻮﺩ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺍﻟﱵ ﻋﺮﻓﺖ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‬
‫ﻋﻠﻰ ﺃﻧﻪ "ﺇﺑﺮﺍﺯ ﺍﻷﺳﺲ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﱵ ﺗﻘﻮﻡ ﻋﻠﻴﻬﺎ ﻫﺬﻩ ﺍﻟﻌﻠﻮﻡ ‪ ،‬ﻣﻦ ﺧﻼﻝ ﲨﻌﻬﺎ ﺃﻭ ﺍﺳﺘﻨﺒﺎﻃﻬﺎ ﻣﻦ ﻣﺼﺎﺩﺭ‬
‫ﺍﻟﺸﺮﻳﻌﺔ ﻭﻗﻮﺍﻋﺪﻫﺎ ﺍﻟﻜﻠﻴﺔ ﻭﺿﻮﺍﺑﻄﻬﺎ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﻭﺩﺭﺍﺳﺔ ﻣﻮﺿﻮﻋﺎﺕ ﻫﺬﻩ ﺍﻟﻌﻠﻮﻡ ﻋﻠﻰ ﺿﻮﺋﻬﺎ‪ ،‬ﻣﻊ ﺍﻻﺳﺘﻔﺎﺩﺓ‬
‫ﳑﺎ ﺗﻮﺻﻞ ﺇﻟﻴﻪ ﺍﻟﻌﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﻮﻥ ﻭﻏﲑﻫﻢ ﳑﺎ ﻻ ﻳﺘﻌﺎﺭﺽ ﻣﻊ ﺗﻠﻚ ﺍﻷﺳﺲ"‪.‬‬
‫ﻭﻣﻦ ﺍﻟﻮﺍﺿﺢ ﺃﻥ ﺍﻷﺧﺬ ‪‬ﺬﺍ ﺍﻟﺘﺼﻮﺭ ﻳﺘﺮﺗﺐ ﻋﻠﻴﻪ ﺑﺎﻟﻀﺮﻭﺭﺓ ﺁﺛﺎﺭ ﻋﻤﻴﻘﺔ ﺑﺎﻟﻨﺴﺒﺔ ﳌﻨﻬﺠﻴﺔ ﺍﻟﺘﺄﺻﻴﻞ‬
‫ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻓﺎﻟﻘﻀﻴﺔ ﻻ ﺗﺼﺒﺢ ﻓﻘﻂ ﻗﻀﻴﺔ ﺍﻋﺘﻤﺎﺩ ﻣﻜﺜﻒ ﻋﻠﻰ ﻣﺼﺎﺩﺭ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ‬
‫ﻻﺳﺘﺨﻼﺹ ﺍﻷﺣﻜﺎﻡ "ﺍﻻﺟﺘﻤﺎﻋﻴﺔ" ﻣﻨﻬﺎ ﺇﺫﺍ ﺻﺢ ﺍﻟﺘﻌﺒﲑ‪ ،‬ﻭﻟﻜﻦ ﺍﻷﻫﻢ ﻣﻦ ﺫﻟﻚ ﺃﻥ ﺍﻟﺘﺮﻛﻴﺰ ﻓﻴﻤﺎ ﻳﺘﺼﻞ‬
‫ﺑﺎﳌﻨﻬﺞ ﺳﻴﻜﻮﻥ ﻋﻠﻰ ﻃﺮﻕ "ﺍﻻﺳﺘﻨﺒﺎﻁ ﻣﻦ ﺍﻟﻨﺼﻮﺹ"‪ ،‬ﻭﺃﻥ ﺻﺪﻕ ﺍﻟﻨﺘﺎﺋﺞ ﺳﻴﻜﻮﻥ ﻣﺒﻨﻴﺎ ﻋﻠﻰ ﻣﺪﻯ ﺻﺤﺔ‬
‫ﺍﺳﺘﻨﺒﺎﻃﻬﺎ ﻣﻦ ﻣﺼﺎﺩﺭ ﺍﻟﺸﺮﻳﻌﺔ ﻭﻗﻮﺍﻋﺪﻫﺎ ﺍﻟﻜﻠﻴﺔ ﻭﺿﻮﺍﺑﻄﻬﺎ ﺍﻟﻌﺎﻣﺔ ﻛﻤﺎ ﺃﺳﻠﻔﻨﺎ‪ ،‬ﻭﻟﻌﻞ ﻣﻦ ﺍﻟﻌﺒﺎﺭﺍﺕ‬
‫ﺍﳌﺨﺘﺼﺮﺓ ﺍﳌﻔﻴﺪﺓ ﰲ ﻫﺬﺍ ﺍﻟﺴﻴﺎﻕ ﻗﻮﻝ ﺃﺣﺪ ﻛﺒﺎﺭ ﺍﳌﺘﺨﺼﺼﲔ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻣﻦ ﺫﻭﻯ ﺍﻻﻫﺘﻤﺎﻡ‬
‫ﲟﻨﻬﺠﻴﺔ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺗﻌﺒﲑﺍ ﻋﻦ ﻫﺬﺍ ﺍﳌﻌﲎ "ﺇﻥ ﺍﳌﻄﻠﻮﺏ ﻫﻮ ﻭﺿﻊ ﻣﻨﻬﺞ ﻟﻠﺘﺄﺻﻴﻞ‬
‫ﻋﻠﻰ ﻏﺮﺍﺭ ﻣﻨﻬﺞ ﺍﻷﺻﻮﻟﻴﲔ ﻭﺍﳊﺪﻳﺜﲔ"‪.‬‬

‫‪-١٣٠-‬‬
‫ﻭﻟﻘﺪ ﻗﺪﻡ ﺍﻟﺪﻛﺘﻮﺭ ﻣﻘﺪﺍﺩ ﻳﺎﳉﻦ )‪ ١٩٩٣‬ﺃ( ﺗﺼﻮﺭﹰﺍ ﻷﻫﻢ ﺍﻟﻘﻮﺍﻋﺪ ﻭﺍﳋﻄﻮﺍﺕ ﺍﻹﺟﺮﺍﺋﻴﺔ ﻟﻠﺘﻮﺟﻴﻪ‬
‫ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﳝﺜﻞ ﻫﺬﺍ ﺍﻻﲡﺎﻩ ﺑﻮﺿﻮﺡ‪ ،‬ﻓﲑﻯ ﺍﻟﺪﻛﺘﻮﺭ ﻳﺎﳉﻦ ﺃﻥ ﻫﺬﻩ ﺍﻟﻘﻮﺍﻋﺪ ﻭﺍﳋﻄﻮﺍﺕ‬
‫ﻫﻲ‪:‬‬
‫ﺍﳋﻄﻮﺓ ﺍﻷﻭﱃ‪ :‬ﺿﺮﻭﺭﺓ ﻭﻗﻮﻑ ﺍﻟﺒﺎﺣﺚ ﻋﻠﻰ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﺘﺨﺼﺼﻴﺔ ﻭﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻌﹰﺎ‪.‬‬
‫ﺍﳋﻄﻮﺓ ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﺍﻟﺒﺪﺀ ﺑﺎﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﰲ ﺍﻟﺘﺄﺻﻴﻞ‪.‬‬
‫ﺍﳋﻄﻮﺓ ﺍﻟﺜﺎﻟﺜﺔ ‪ :‬ﺍﻻﺳﺘﺪﻻﻝ ﺑﺎﻷﺣﺎﺩﻳﺚ‪ ،‬ﻭﺫﻟﻚ ﺑﻌﺪ ﺇﺛﺒﺎﺕ ﺍﻟﻨﺺ ﻭﺑﻌﺪ ﺍﻟﺘﺄﻛﺪ ﻣﻦ ﺩﺭﺟﺘﻪ ﻭﻣﻌﺮﻓﺔ ﻣﻮﺍﻃﻦ‬
‫ﺍﻻﺳﺘﺸﻬﺎﺩ ﺑﻪ ﺣﺴﺐ ﺩﺭﺟﺘﻪ‪.‬‬
‫ﺍﳋﻄﻮﺓ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﺿﺮﻭﺭﺓ ﺍﺳﺘﺨﺪﺍﻡ ﺍﻵﻳﺎﺕ ﻭﺍﻷﺣﺎﺩﻳﺚ ﰲ ﻛﻞ ﻣﻮﺿﻮﻉ ﺇﻥ ﺃﻣﻜﻦ ﻭﺫﻟﻚ ﻟﻴﻤﻜﻦ ﺇﻋﻄﺎﺀ‬
‫ﺗﺼﻮﺭ ﻛﺎﻣﻞ ﻋﻦ ﺭﺃﻯ ﺍﻹﺳﻼﻡ ﻓﻴﻪ ﻷﻥ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ ﳝﺜﻼﻥ ﺍﻹﺳﻼﻡ ﰲ ﺍﻟﺪﺭﺟﺔ ﺍﻷﻭﱃ‪.‬‬
‫ﺍﳋﻄﻮﺓ ﺍﳋﺎﻣﺴﺔ‪ :‬ﺍﺳﺘﺨﺪﺍﻡ ﻗﻮﺍﻋﺪ ﻓﻬﻢ ﺍﻟﻨﺼﻮﺹ ﻣﻦ ﺣﻴﺚ ﺍﻟﻌﻤﻮﻡ ﻭﺍﳋﺼﻮﺹ ﻭﺍﳊﺼﺮ ﻭﺍﻟﻘﺼﺮ ﻭﻣﺎ ﺇﱃ‬
‫ﺫﻟﻚ ﻣﻦ ﻭﺟﻮﻩ ﺍﻟﺪﻻﻻﺕ ﺍﻟﱵ ﻋﺎﳉﻬﺎ ﺍﻷﺻﻮﻟﻴﻮﻥ ‪.‬‬
‫ﺍﳋﻄﻮﺓ ﺍﻟﺴﺎﺩﺳﺔ‪ :‬ﺇﻥ ﱂ ﻳﻮﺟﺪ ﺩﻟﻴﻞ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ ﻧﺴﺘﺨﺪﻡ ﻣﺼﺎﺩﺭ ﺍﳌﻌﺮﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻷﺧﺮﻯ‪.‬‬
‫ﺍﳋﻄﻮﺓ ﺍﻟﺴﺎﺑﻌﺔ‪ :‬ﺇﻥ ﱂ ﳚﺪ ﺍﻟﺒﺎﺣﺚ ﺩﻟﻴﻼ ﳑﺎ ﺳﺒﻖ ‪ ،‬ﻓﻌﻠﻴﻪ ﺍﺳﺘﺨﺪﺍﻡ ﻗﻮﺍﻋﺪ ﺍﻻﺳﺘﻨﺒﺎﻁ ﺍﻷﺻﻮﻟﻴﺔ‪.‬‬
‫ﺍﳋﻄﻮﺓ ﺍﻟﺜﺎﻣﻨﺔ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﺍﺳﺘﺨﻼﺹ ﺍﻷﻓﻜﺎﺭ ﻭﺍﻷﺣﻜﺎﻡ ﻭﺍﻟﻘﻴﻢ ﰲ ﺿﻮﺀ ﺃﺣﺪ ﺍﻷﺻﻮﻝ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﻌﺎﻣﺔ‬
‫ﺃﻭ ﻛﻠﻬﺎ ﺇﻥ ﺃﻣﻜﻦ ﺫﻟﻚ‪ ،‬ﻭﺗﻠﻚ ﺍﻷﺻﻮﻝ ﻫﻲ ﺍﻷﺻﻮﻝ ﺍﻻﻋﺘﻘﺎﺩﻳﺔ ﻭﺍﻟﺘﻌﺒﺪﻳﺔ ﻭﺍﻟﺘﺸﺮﻳﻌﻴﺔ ﻭﺍﻷﺧﻼﻗﻴﺔ‬
‫ﻭﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﻭﺍﻟﻔﻜﺮﻳﺔ‪.‬‬
‫ﺍﳋﻄﻮﺓ ﺍﻟﺘﺎﺳﻌﺔ‪ :‬ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﺍﻟﺘﺮﺍﺙ ﺍﻹﺳﻼﻣﻲ ﻭﺁﺭﺍﺀ ﺍﻟﻌﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ ﻭﺇﺳﻬﺎﻣﺎ‪‬ﻢ ﰲ ﳎﺎﻝ ﺍﻟﺒﺤﺚ‪.‬‬
‫ﻭﺗﻌﻠﻴﻤﻬﺎ‬ ‫ﺍﳋﻄﻮﺓ ﺍﻟﻌﺎﺷﺮﺓ‪ :‬ﺍﻻﺳﺘﺮﺷﺎﺩ ﺑﺎﻟﺘﻮﺟﻴﻬﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﻌﺎﻣﺔ ﰲ ﻃﺮﻕ ﺩﺭﺍﺳﺔ ﺍﳊﻘﺎﺋﻖ‬
‫ﻭﺍﺳﺘﺨﺪﺍﻣﻬﺎ‪.‬‬
‫ﻭﻳﻼﺣﻆ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﺼﻮﺭ ﺃﻧﻪ ﱂ ﻳﺸﺮ ﺇﱃ ﻧﺼﻴﺐ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﳊﺪﻳﺜﺔ ﰲ ﻋﻤﻠﻴﺔ ﺍﻟﺘﻮﺟﻴﻪ‬
‫ﺍﻹﺳﻼﻣﻲ ﳍﺬﻩ ﺍﻟﻌﻠﻮﻡ ﻻ ﻣﻦ ﺟﻬﺔ ﺍﻟﻨﺘﺎﺋﺞ‪ ،‬ﻭﻻ ﻣﻦ ﺟﻬﺔ ﺍﳌﻨﻬﺞ‪ ،‬ﺍﻟﻠﻬﻢ ﺇﻻ ﰲ ﺍﳋﻄﻮﺓ ﺍﻷﻭﱃ ﺍﻟﱵ ﺃﺷﺎﺭ ﻓﻴﻬﺎ‬
‫ﺇﱃ ﺿﺮﻭﺭﺓ "ﻭﻗﻮﻑ ﺍﻟﺒﺎﺣﺚ" ﻋﻠﻰ ﺍﻟﺪﺭﺍﺳﺎﺕ "ﺍﻟﺘﺨﺼﺼﻴﺔ" ﻭﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻌﺎ‪ ،‬ﻭﻫﺬﺍ ﻋﻠﻰ ﻛﻞ‬
‫ﺣﺎﻝ ﻳﺘﻀﻤﻦ ﺍﻋﺘﺮﺍﻓﺎ ﺿﻤﻨﻴﺎ ﺑﻀﺮﻭﺭﺓ ﺍﺳﺘﺨﺪﺍﻡ ﻣﻨﺎﻫﺞ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﰲ ﺩﺭﺍﺳﺎﺕ ﻭﺍﻗﻌﻴﺔ ﻣﺘﺨﺼﺼﺔ‪،‬‬
‫ﻭﻟﻜﻦ ﺍﳌﻨﻄﻠﻖ ﺍﻟﺬﻱ ﻳﺴﺘﻨﺪ ﺇﻟﻴﻪ ﺃﺻﺤﺎﺏ ﻫﺬﺍ ﺍﻻﲡﺎﻩ ﰲ ﻗﻠﺔ ﺍﻛﺘﺮﺍﺛﻬﻢ ﺑﺎﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﳊﺪﻳﺜﺔ ‪-‬‬
‫ﻣﺼﺎﺩﺭﻫﺎ ﻭﻣﻨﺎﻫﺠﻬﺎ ﻋﻠﻰ ﺣﺪ ﺳﻮﺍﺀ‪ -‬ﻳﻘﻮﻡ ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭﻳﻦ‪:‬‬
‫ﺍﻻﻋﺘﺒﺎﺭ ﺍﻷﻭﻝ ‪ :‬ﺃﻥ ﻛﻞ ﻣﺎ ﻳﺘﺼﻞ ﺑﺎﻟﻨﺎﺱ ﻛﺄﻓﺮﺍﺩ ﺃﻭ ﲨﺎﻋﺎﺕ ﺃﻭ ﳎﺘﻤﻌﺎﺕ ﰲ ﺩﻧﻴﺎﻫﻢ ﻭﺃﺧﺮﺍﻫﻢ ﺇﳕﺎ‬
‫ﺍﳌﺨﺘﺺ ﺑﺘﻮﺟﻴﻬﻪ ﻫﻮ ﺍﻟﻮﺣﻲ‪ ،‬ﻭﺃﻥ ﻣﺎ ﲢﺎﻭﻟﻪ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻣﻦ ﻣﺰﺍﲪﺘﻬﺎ ﻟﻠﻮﺣﻲ ﻛﻤﺼﺪﺭ ﻟﺘﻮﺟﻴﻪ‬
‫ﺣﻴﺎﺓ ﺍﻟﻨﺎﺱ ﺑﻨﺎﺀ ﻋﻠﻰ ﻣﺎ ﺗﺰﻋﻢ ﺃ‪‬ﺎ ﺗﺘﻮﺻﻞ ﺇﻟﻴﻪ ﻣﻦ "ﺣﻘﺎﺋﻖ" ﺇﳕﺎ ﻫﻮ ﳏﺾ ﺇﺩﻋﺎﺀ ﻻ ﻳﻘﻮﻡ ﻋﻠﻰ ﺃﺳﺎﺱ‪،‬‬

‫‪-١٣١-‬‬
‫ﺫﻟﻚ ﺃﻥ ﻣﺎ ﺗﺼﻞ ﺇﻟﻴﻪ ﺗﻠﻚ ﺍﻟﻌﻠﻮﻡ ﻣﻦ ﺗﺼﻮﺭﺍﺕ ﺑﻨﺎﺀ ﻋﻠﻰ ﺩﺭﺍﺳﺎﺕ ﲡﺮﻯ ﰲ ﳎﺘﻤﻌﺎﺕ ﳐﺘﻠﻔﺔ ﻻ ﻳﻌﻄﻴﻬﺎ‬
‫ﺻﺪﻗﺎ ﺫﺍﺗﻴﺎ‪ ،‬ﻷﻧﻪ ﺇﳕﺎ ﻳﻌﻜﺲ ﺍﻻﳓﺮﺍﻓﺎﺕ ﻭﺍﻻﺧﺘﻼﻻﺕ ﰲ ﺗﻠﻚ ﺍ‪‬ﺘﻤﻌﺎﺕ ﻛﻤﺎ ﻳﻌﻜﺲ ﻣﺎ ﻗﺪ ﺗﻜﻮﻥ ﻋﻠﻴﻪ‬
‫ﻣﻦ ﻫﺪﻯ ﺃﻭ ﺿﻼﻝ‪ ،‬ﺑﻘﻮﻝ ﺍﻟﺪﻛﺘﻮﺭ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﻫﺎﺷﻢ ﺭﻣﺰﻱ )‪ (١٩٨٤‬ﰲ ﻫﺬﺍ ﺍﻟﺴﻴﺎﻕ ﺇﻥ ﻫﺬﻩ‬
‫ﺍﻟﺪﺭﺍﺳﺎﺕ "ﻗﻔﺰﺕ ﺑﺪﻭﻥ ﻣﱪﺭ ﺇﱃ ﺣﻴﺚ ﻳﺴﺘﺤﻴﻞ ﺃﻥ ﻳﻮﺟﺪ ﻏﲑ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺘﺠﺮﻳﺒﻴﺔ‪ ...‬ﻛﻤﺎ ﺍﺧﺘﻠﻄﺖ ﻓﻴﻬﺎ‬
‫ﺍﳊﻘﺎﺋﻖ ﺑﺎﻷﻭﻫﺎﻡ ﺍﺧﺘﻼﻃﹰﺎ ﺟﻌﻠﻬﺎ ﻋﺎﺟﺰﺓ ﻋﻦ ﺳﺪ ﺍﻟﻔﺠﻮﺓ ﺍﻟﺜﻘﺎﻓﻴﺔ ‪] ..‬ﺇﻥ[ ﺃﺧﺬ ﺍﳌﻌﻠﻮﻣﺎﺕ ﻣﻦ ﺍ‪‬ﺘﻤﻌﺎﺕ‬
‫ﺍﳌﺨﺘﻠﻔﺔ ﺃﻭ ﺍ‪‬ﺘﻤﻊ ﺍﻟﻮﺍﺣﺪ ﰲ ﻇﺮﻭﻑ ﳐﺘﻠﻔﺔ ﻻ ﳚﻌﻞ ﻫﺬﻩ ﺍﳌﻌﻠﻮﻣﺎﺕ ﺣﻘﺎﺋﻖ‪ ،‬ﺇﻥ ﺍ‪‬ﺘﻤﻊ ﺍﻹﻧﺴﺎﱐ ﻟﻴﺲ‬
‫ﻣﺼﺪﺭﺍ ﻟﻠﺤﻘﺎﺋﻖ ﻭﺇﻥ ﻛﺎﻥ ﻣﺼﺪﺭﺍ ﻟﻠﻤﻌﻠﻮﻣﺎﺕ‪ ،‬ﺇﻧﻪ ]ﺃﻱ ﺍ‪‬ﺘﻤﻊ ﺍﻹﻧﺴﺎﱐ[ ﻋﺮﺿﺔ ﻷﻥ ﻳﻠﺘﻮﻱ ﺃﻭ ﻳﻨﺤﺮﻑ‬
‫ﺃﻭ ﻳﺘﻮﻗﻒ ﺃﻭ ﺃﻥ ﻳﻬﺒﻂ‪ ،‬ﻭﻻﺑﺪ ﻣﻦ ﺿﺒﻂ ﻣﺴﺎﺭﻩ ﺑﺎﳊﻘﺎﺋﻖ ﺍﻟﱵ ﻟﻴﺲ ﳍﺎ ﻣﺼﺪﺭ ﺳﻮﻯ ﺍﳌﺼﺪﺭ ﺍﻹﳍﻲ ﺍﳌﺘﻤﺜﻞ‬
‫ﰲ ﺍﻟﻨﺼﻮﺹ ﺍﻹﺳﻼﻣﻴﺔ ﻭﰱ ﺩﻻﻻﺕ ﻫﺬﻩ ﺍﻟﻨﺼﻮﺹ" )ﺹ ‪ ،(٦٨ ،٦٢‬ﻭﻳﺮﻯ ﻧﻔﺲ ﺍﳌﺆﻟﻒ ﺃﻥ ﺍﻟﻨﻈﺮﻳﺎﺕ‬
‫ﺍﳌﺒﻨﻴﺔ ﻋﻠﻰ ﺍﻟﺘﺼﻮﺭﺍﺕ ﺍﻟﻮﺿﻌﻴﺔ ﱂ ﺗﺴﺘﻄﻊ ﺃﻥ ﺗﺘﻮﺻﻞ ﺇﱃ "ﻣﺮﺟﻊ ﺃﻭ ﻣﻘﻴﺎﺱ ﺗﻘﺎﺱ ﺑﻪ ﺃﺣﻜﺎﻣﻬﺎ ﻭﺗﻌﻤﻴﻤﺎ‪‬ﺎ"‬
‫)ﺹ ‪ ،(٧٦‬ﻭﺑﻠﻐﺔ ﺃﺧﺮﻯ ﻓﺈﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻔﺮﺩ ﻗﺎﺩﺭﺍ ﻋﻠﻰ ﺍﳋﲑ ﻭﺍﻟﺸﺮ‪ ،‬ﻏﲑ ﳎﱪ ﲝﻜﻢ ﺗﻜﻮﻳﻨﻪ ﻋﻠﻰ ﺃﻱ‬
‫ﻣﻨﻬﻤﺎ ﺃﻭ ﻋﻠﻰ ﳕﻂ ﺛﺎﺑﺖ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻓﻜﻴﻒ ﳝﻜﻦ ﺍﲣﺎﺫ ﺳﻠﻮﻙ ﺍﻷﻓﺮﺍﺩ ﺍﻟﻮﺍﻗﻌﻲ ﻛﻤﻌﻴﺎﺭ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻧﺖ‬
‫ﺍ‪‬ﺘﻤﻌﺎﺕ ﻣﻌﻴﺎﺭﺍ‪ ،‬ﻓﻼﺑﺪ ﻣﻦ ﺑﻮﺻﻠﺔ ﺗﺸﲑ ﺇﱃ ﻧﻘﻄﺔ ﻣﻌﻴﺎﺭﻳﺔ ﺛﺎﺑﺘﺔ ﻳﻘﺎﺱ ﺇﻟﻴﻬﺎ ﺍﻟﻮﺍﻗﻊ‪ ،‬ﻭﻫﺬﺍ ﺍﳌﻌﻴﺎﺭ ﻻ ﳝﻜﻦ‬
‫ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﺫﺍ ﻣﺼﺪﺭ ﻣﺘﻌﺎﻝ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻭﻋﻠﻰ ﺍ‪‬ﺘﻤﻌﺎﺕ‪.‬‬
‫ﺍﻻﻋﺘﺒﺎﺭ ﺍﻟﺜﺎﱐ ‪ :‬ﺃﻥ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺑﺴﺒﺐ ﺗﺄﺛﺮﻫﺎ ﰲ ﻧﺸﺄ‪‬ﺎ ﺑﺎﻟﻈﺮﻭﻑ ﺍﻟﺘﺎﺭﳜﻴﺔ ﻟﻠﺤﻀﺎﺭﺓ ﺍﻟﻐﺮﺑﻴﺔ‪،‬‬
‫ﻭﺑﺴﺒﺐ ﻣﺎ ﺷﺎﺏ ﻫﺬﻩ ﺍﻟﺘﺠﺮﺑﺔ ﻣﻦ ﺻﺮﺍﻉ ﺑﲔ ﺍﻟﻜﻨﻴﺴﺔ ﻭﺍﻟﻌﻠﻢ ﳑﺎ ﺍﻧﺘﻬﻰ ﺇﱃ ﻧﺰﻋﺔ ﻣﺎﺩﻳﺔ )ﺇﳊﺎﺩﻳﺔ ﰲ ﻛﺜﲑ‬
‫ﻣﻦ ﺍﻷﺣﻮﺍﻝ(‪ ،‬ﻗﺪ ﻋﺎﻧﺖ ﺧﻼﻝ ﺗﻄﻮﺭﻫﺎ ﻣﻦ ﺍﻟﺘﻮﺍﺀﺍﺕ ﻭﻧﺪﻭﺏ ﻭﻛﺴﻮﺭ ﻳﺼﻌﺐ ﺟﱪﻫﺎ‪ ،‬ﻓﻔﺸﻠﺖ ﻣﻦ ﺟﻬﺔ‬
‫ﻓﺸﻼ ﺫﺭﻳﻌﹰﺎ ﰲ ﲢﻘﻴﻖ ﻣﺎ ﺯﻋﻤﺖ ﺃ‪‬ﺎ ﲢﻘﻘﻪ ﻣﻦ ﺃﻫﺪﺍﻑ‪ ،‬ﻭﺟﺎﺀ ﻣﺎ ﺗﻮﺻﻠﺖ ﺇﻟﻴﻪ ﻣﻦ ﳎﺪﺏ ﺍﻟﻨﺘﺎﺋﺞ ﻣﻬﻠﻬﻼ‬
‫ﻭﻣﺸﻮﺑﺎ ﺑﺎﻟﻌﻴﻮﺏ ﻣﻦ ﻛﻞ ﺟﺎﻧﺐ‪ ،‬ﲝﻴﺚ ﻻ ﳝﻜﻦ ﺍﺳﺘﻨﻘﺎﺫ ﺷﻲﺀ ﻣﻨﻪ ﻟﻼﻧﺘﻔﺎﻉ ﺑﻪ‪ ،‬ﻭﺑﺬﻟﻚ ﻓﺎﻧﻪ ﻳﻜﻮﻥ ﻣﻦ‬
‫ﺍﻟﻌﺒﺚ ﺃﻭ ﻣﻦ ﺍﻟﻐﻔﻠﺔ ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﻧﺘﺎﺋﺞ ﺗﻠﻚ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﻷﻧﻪ ﺣﱴ ﻟﻮ ﻭﺟﺪﻧﺎ ﻓﻴﻬﺎ ﻣﺎ ﻳﺸﺒﻪ ﺍﳋﲑ ﻓﺈﻧﻨﺎ ﻟﻦ ﻧﻌﺪﻡ‬
‫ﺃﻥ ﳒﺪﻩ "ﻣﻠﻮﺛﺎ" ﺃﻭ ﻣﺪﻣﻮﻏﺎ ﺑﺸﻜﻞ ﻻ ﳝﻜﻦ ﺇﺯﺍﻟﺘﻪ ﺑﻄﺎﺑﻊ ﺃﺻﻠﻪ ﺍﻟﺬﻱ ﻧﺸﺄ ﻓﻴﻪ‪ ،‬ﻭﺍﻟﺬﻱ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﺆﺩﻯ‬
‫ﰲ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﳌﻮﺣﺪﺓ ﺇﻻ ﺇﱃ ﺗﺸﺘﺖ ﺍﻟﺮﺃﻱ ﻭﺍﳋﺒﺎﻝ ﻭﺍﺧﺘﻼﻝ ﺍﳌﻌﺎﻳﲑ‪ ،‬ﻭﻟﻘﺪ ﻗﺎﻡ ﺍﻟﺪﻛﺘﻮﺭ ﺃﲪﺪ ﺧﻀﺮ‬
‫)‪ - (١٩٩١‬ﻭﻫﻮ ﻣﻦ ﺃﺳﺎﺗﺬﺓ ﻋﻠﻢ ﺍﻻﺟﺘﻤﺎﻉ ‪ -‬ﻟﻴﱪﻫﻦ ﻋﻠﻰ ﺻﺤﺔ ﻫﺬﺍ ﺍﻟﺮﺃﻱ‪ ،‬ﻭﺍﻧﺘﻬﻰ ﰲ ﻛﺘﺎﺑﺎﺗﻪ ﺍﳌﺘﻌﺪﺩﺓ‬
‫ﺍﳌﻮﺛﻘﺔ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﻌﻠﻤﻴﺔ )ﺍﻟﱵ ﺭﺟﻊ ﻓﻴﻬﺎ ﺇﱃ ﺍﳌﺼﺎﺩﺭ ﺍﻷﺻﻠﻴﺔ ﻷﺳﺎﻃﲔ ﻋﻠﻢ ﺍﻻﺟﺘﻤﺎﻉ ﺍﻟﻐﺮﺑﻴﲔ( ﺇﱃ ﺃﻧﻪ‬
‫ﻻ ﺣﺎﺟﺔ ﺑﺎﳌﺴﻠﻤﲔ ﺃﺻﻼ ﺇﱃ ﻋﻠﻢ ﺍﻻﺟﺘﻤﺎﻉ‪ ،‬ﻭﺍﱃ ﺃﻧﻪ ﻟﻴﺲ ﻫﻨﺎﻙ ﻣﻦ ﻣﱪﺭ ﻣﻮﺿﻮﻋﻲ ﻟﺒﺬﻝ ﺃﻱ ﺟﻬﺪ‬
‫ﻻﺳﺘﻨﻘﺎﺫ ﺃﻱ ﻋﻠﻢ ﻧﺎﻓﻊ ﻣﻨﻪ ﻷﻧﻪ ﺑﺒﺴﺎﻃﺔ ﻻ ﳛﻮﻯ ﻋﻠﻤﺎ ﻧﺎﻓﻌﹰﺎ‪.‬‬
‫ﻭﻟﻜﻦ ﻫﻨﺎﻙ ﻣﻦ ﻳﺮﻭﻥ ﺃﻥ ﺍﻟﺒﺪﻳﻞ ﺍﻟﺬﻱ ﻳﻄﺮﺣﻪ ﺃﺻﺤﺎﺏ ﻫﺬﺍ ﺍﻻﲡﺎﻩ ﻣﻦ ﺍﻛﺘﻔﺎﺀ ﺑﺎﳌﻨﺎﻫﺞ ﺍﻷﺻﻮﻟﻴﺔ‬
‫ﻳﺸﲑ ﺃﻳﻀﹰﺎ ﺇﺷﻜﺎﻟﻴﺘﲔ ﺧﻄﲑﺗﲔ ﻻ ﳚﻮﺯ ﺍﻟﺘﻐﺎﻓﻞ ﻋﻨﻬﻤﺎ ﻣﻬﻤﺎ ﻛﺎﻥ ﺗﻘﺪﻳﺮﻧﺎ ﳍﺬﻩ ﺍﳌﻨﺎﻫﺞ‪:‬‬

‫‪-١٣٢-‬‬
‫ﺍﻹﺷﻜﺎﻟﻴﺔ ﺍﻷﻭﱃ ‪ :‬ﻭﺗﺘﺼﻞ ﻫﺬﻩ ﺍﻹﺷﻜﺎﻟﻴﺔ ﲟﺎﻫﻴﺔ ﻣﻌﻴﺎﺭ ﺍﻟﺼﺪﻕ ﰲ ﻛﻞ ﻣﺎ ﻳﺘﻮﺻﻞ ﺇﻟﻴﻪ ﺍﳌﺸﺘﻐﻠﻮﻥ‬
‫ﺑﺎﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻣﻦ ﺍﺟﺘﻬﺎﺩﺍﺕ ﺑﺎﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﺍﳌﻨﺎﻫﺞ ﺍﻷﺻﻮﻟﻴﺔ‪ ،‬ﻓﻼ ﳜﻔﻰ ﺃﻥ ﻫﻨﺎﻙ‬
‫ﺍﺧﺘﻼﻓﺎﺕ ﻭﺍﺿﺤﺔ ﺑﲔ ﺍﳌﺎﺩﺓ ﺍﳋﺎﻡ ﺍﻟﱵ ﻫﻲ ﻣﻮﺿﻮﻉ ﻋﻤﻞ ﺍﻟﻔﻘﻬﺎﺀ ﻭﺍﻟﱵ ﺗﺘﺼﻞ ﺑﺎﻷﺣﻜﺎﻡ ﺍﳉﺰﺋﻴﺔ ﺍﻟﱵ ﳝﻜﻦ‬
‫ﺃﻥ ﺗﻨﻀﺒﻂ ﺑﺎﻻﻟﺘﺰﺍﻡ "ﺑﻘﻮﺍﻋﺪ ﺍﻻﺳﺘﻨﺒﺎﻁ ﺍﻷﺻﻮﻟﻴﺔ"‪ ،‬ﻭﺑﲔ ﺍﳌﺎﺩﺓ ﺍﳋﺎﻡ ﺍﻟﱵ ﻫﻲ ﻣﻮﺿﻮﻉ ﺍﻫﺘﻤﺎﻡ ﺍﻟﻌﻠﻮﻡ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﺍﻟﱵ ﺗﺘﺼﻞ ﺑﻜﻠﻴﺎﺕ ﺍﻟﺪﻳﻦ ﰲ ﺗﻮﺟﻴﻬﻬﺎ ﻟﻜﻠﻴﺎﺕ ﺍﳊﻴﺎﺓ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪.‬‬
‫ﻭﻣﻦ ﻫﻨﺎ ﻳﺮﻯ ﻫﺆﻻﺀ ﺍﳌﻌﺘﺮﺿﻮﻥ ﺃﻥ ﺍﲣﺎﺫ ﻣﻨﻬﺠﻴﺔ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﳕﻮﺫﺟﺎ ﻭﺩﻟﻴﻼ ﳛﺘﺬﻳﻪ ﺍﻟﺘﺄﺻﻴﻞ‬
‫ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺳﻴﻜﻮﻥ ﻣﺸﻮﺑﺎ ﺑﺄﺧﻄﺎﺀ ﻧﺎﲡﺔ ﻋﻦ ﺑﻌﺪ ﺍﻟﺸﻘﺔ ﺑﲔ ﺍﻟﻨﺼﻮﺹ ﻣﻦ ﺟﺎﻧﺐ ﻭﺑﲔ‬
‫ﺍﻻﺟﺘﻬﺎﺩﺍﺕ ﺍﻟﱵ ﻳﺘﻮﺻﻞ ﺇﻟﻴﻬﺎ ﺍﻟﺒﺎﺣﺜﻮﻥ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻣﻦ ﺟﺎﻧﺐ ﺁﺧﺮ‪ ،‬ﻭﻳﺼﺒﺢ ﻣﻦ ﺍﳋﻄﻮﺭﺓ‬
‫ﲟﻜﺎﻥ ﺃﻥ ﻧﺴﺎﻭﻯ ﺑﲔ "ﺍﺟﺘﻬﺎﺩﺍﺕ" ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﺍﳌﺴﺎﺋﻞ ﺍﳉﺰﺋﻴﺔ ﰲ ﺿﻮﺀ ﺍﳌﻨﻬﺞ ﺍﻷﺻﻮﱄ ﻭﺑﲔ "ﺍﺟﺘﻬﺎﺩﺍﺕ"‬
‫ﺍﳌﺘﺨﺼﺼﲔ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ )ﻭﻣﻦ ﻳﺘﻌﺎﻭﻧﻮﻥ ﻣﻌﻬﻢ ﻣﻦ ﺍﳌﺘﺨﺼﺼﲔ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ( ﰲ ﺍﳌﺴﺎﺋﻞ‬
‫ﺍﳌﺘﺼﻠﺔ ﺑﻜﻠﻴﺎﺕ ﺍﳊﻴﺎﺓ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺑﺎﺳﺘﺨﺪﺍﻡ ﻧﻔﺲ ﺍﳌﻨﻬﺞ ﺍﻟﻮﺍﺣﺪ‪ ،‬ﻭﺫﻟﻚ ﳌﺎ ﳝﻜﻦ ﺃﻥ ﻳﻨﺘﺞ ﰲ ﺍﳊﺎﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ‬
‫ﻣﻦ ﲡﺎﻭﺯﺍﺕ ﺑﺎﺳﻢ ﺍﺳﺘﺨﺪﺍﻡ ﺍﳌﻨﺎﻫﺞ ﺍﻷﺻﻮﻟﻴﺔ ‪ ،‬ﻭﺇﻟﺼﺎﻕ ﺃﻱ ﻗﺪﺭ ﻣﻀﺎﻑ ﻣﻦ ﺍﻟﺼﺤﺔ ﻟﻠﻨﺘﺎﺋﺞ ﲢﺖ‬
‫ﺳﺘﺎﺭﻫﺎ‪ ،‬ﻭﻣﻦ ﻫﻨﺎ ﻓﺈﻥ ﻣﻦ ﺍﶈﺘﻢ ﺍﺳﺘﺨﺪﺍﻡ ﻃﺮﻕ "ﺇﺿﺎﻓﻴﺔ" ﻟﻠﻀﺒﻂ ﻭﺍﺧﺘﺒﺎﺭ ﺍﻟﻨﺘﺎﺋﺞ ﺍﻟﱵ ﻳﺘﻮﺻﻞ ﺇﻟﻴﻬﺎ‬
‫ﺍﳌﺸﺘﻐﻠﻮﻥ ﺑﺎﻟﺘﻮﺟﻴﻪ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻟﻠﺘﺄﻛﺪ ﻣﻦ ﺻﺪﻗﻬﺎ ﺍﻟﻮﺍﻗﻌﻲ‪ ،‬ﻭﻫﻮ ﺃﻣﺮ ﻣﻴﺴﻮﺭ ﺑﺎﻋﺘﺒﺎﺭ ﺃﻥ‬
‫ﺗﻠﻚ ﺍﻟﻌﻠﻮﻡ ﺗﺘﺼﺪﻯ ﻟﻮﺍﻗﻊ ﺍﻟﻨﺎﺱ ﻭﺍ‪‬ﺘﻤﻌﺎﺕ ﲟﺎ ﳝﻜﻦ ﻣﻦ ﺍﺧﺘﺒﺎﺭ ﺗﻠﻚ ﺍﻟﻨﺘﺎﺋﺞ ﻓﻴﻬﺎ‪.‬‬
‫ﺍﻹﺷﻜﺎﻟﻴﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﻭﺗﺘﺼﻞ ﻫﺬﻩ ﺍﻹﺷﻜﺎﻟﻴﺔ ﺑﺄﻥ ﺍﳌﻨﻬﺠﻴﺔ ﺍﻷﺻﻮﻟﻴﺔ ﺭﻏﻢ ﳒﺎﺣﻬﺎ ﺍﻟﻜﺒﲑ ﰲ ﺻﺪﺭ ﺍﻹﺳﻼﻡ ﰲ‬
‫ﺗﻮﺟﻴﻪ ﺣﻴﺎﺓ ﺍ‪‬ﺘﻤﻊ ﰲ ﻛﻞ ﺟﻮﺍﻧﺒﻬﺎ ﺇﻻ ﺃ‪‬ﺎ ﰲ ﺍﻟﻌﺼﻮﺭ ﺍﳌﺘﺄﺧﺮﺓ ﻗﺪ ﺃﺻﻴﺒﺖ ﺑﻌﺪﺩ ﻣﻦ ﺍﻟﺸﻮﺍﺋﺐ ﺍﻟﱵ ﻗﻠﻠﺖ‬
‫ﻣﻦ ﻓﺎﻋﻠﻴﺘﻬﺎ‪ .. ،‬ﻭﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ ﻓﻘﺪ ﺍﻧﺘﻘﺪ ﺍﻟﺪﻛﺘﻮﺭ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺃﺑﻮ ﺳﻠﻴﻤﺎﻥ ﲟﺮﺍﺭﺓ )‪ (١٩٩٢‬ﻣﺎ ﺃﲰﺎﻩ‬
‫"ﺑﻘﺼﻮﺭ ﺍﳌﻨﻬﺠﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﲟﻔﻬﻮﻣﻬﺎ ﺍﻟﺘﻘﻠﻴﺪﻱ" ﻧﺘﻴﺠﺔ ﺍﻻﻧﻔﺼﺎﻡ ﺑﲔ ﻋﻠﻤﺎﺀ ﺍﻹﺳﻼﻡ ﻣﻦ ﺟﺎﻧﺐ ﻭﺑﲔ‬
‫ﺍﻟﻘﻴﺎﺩﺓ ﺍﻟﺴﻴﺎﺳﻴﺔ ﻟﻠﻤﺠﺘﻤﻊ ﺍﳌﺴﻠﻢ ﻣﻦ ﺟﺎﻧﺐ ﺁﺧﺮ‪ ،‬ﻭﺍﻟﺬﻱ ﺃﺩﻯ ﺇﱃ ﺍﻧﺼﺮﺍﻑ ﺍﻟﻌﻠﻤﺎﺀ ﺇﱃ ﺍﻟﻌﻤﻞ ﰲ ﺍﻟﺘﺄﻟﻴﻒ‬
‫ﻭﺍﻟﺒﺤﺚ ﻭﺍﻟﺪﺭﺱ ﻭﺍﻟﺘﺄﺻﻴﻞ ﻟﻠﺠﻮﺍﻧﺐ ﺍﳋﺎﺻﺔ ﺑﺪﺭﺍﺳﺎﺕ ﻧﺼﻮﺹ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﺍﳌﻄﻬﺮﺓ ﻭﻣﺎ‬
‫ﻳﺘﻌﻠﻖ ﺑﺸﺌﻮﻥ ﺍﻷﻓﺮﺍﺩ ﻣﻦ ﻋﺒﺎﺩﺍﺕ ﻭﻣﻌﺎﻣﻼﺕ ﺩﻭﻥ ﻛﺒﲑ ﺍﻟﺘﻔﺎﺕ ﺇﱃ ﺷﺌﻮﻥ ﺍﻟﺴﻴﺎﺳﺔ ﻭﺍﳊﻜﻢ‪ ،‬ﺃﻭ ﺇﱃ‬
‫ﻣﺆﺳﺴﺎﺕ ﺍ‪‬ﺘﻤﻊ ﻭﺫﺍﺗﻴﺘﻪ ﺍﳉﻤﺎﻋﻴﺔ ﻭﺍﻟﻌﺎﻣﺔ‪ ..‬ﻭﺿﺎﻋﺖ ﺣﻜﻤﺔ ﺍﻟﺴﻴﺎﺳﺔ ﺍﻟﺸﺮﻋﻴﺔ ﻭﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ‬
‫ﻭﺣﺮﻛﻴﺔ ﺍﻟﻔﻘﻪ ﻭﺍﻟﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ ﻭﺍﻧﻌﺪﻡ ﰲ ﻛﺜﲑ ﻣﻦ ﻫﺬﺍ ﺍﻟﻔﻜﺮ ﺑﻌﺪﺍ ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ ﻭﻣﻮﺿﻊ ﺍﻟﻨﺺ‬
‫ﺍﳉﺰﺋﻲ ﻣﻦ ﺃﺻﻞ ﳎﻤﻞ ﺍﻟﻮﺣﻲ ﻭﺍﻟﻔﻄﺮﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﺍﻟﻜﻮﻧﻴﺔ‪) "..‬ﺹ ﺹ ‪ ،(٧٧ ،٧٤‬ﻭﻗﺪ ﺃﺩﻯ ﻫﺬﺍ ﻛﻠﻪ‬
‫ﺇﱃ ﺗﻘﺴﻴﻢ ﺍﻟﻌﻠﻮﻡ ﺇﱃ "ﻋﻠﻮﻡ ﺷﺮﻋﻴﺔ ﻭﻏﲑ ﺷﺮﻋﻴﺔ"‪ ،‬ﻭﺍﺭﺗﺒﻂ ﺫﻟﻚ "ﺑﻮﺃﺩ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ"‪ .. ،‬ﰒ ﻳﺸﲑ‬
‫ﺇﱃ ﺃﻧﻪ ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﺧﺎﺻﺔ "ﺗﺘﺨﻠﻠﻪ ﺗﺄﻣﻼﺕ ﺍﺟﺘﻤﺎﻋﻴﺔ ﺇﺳﻼﻣﻴﺔ‪ ،‬ﻭﻟﻜﻨﻪ ﻻ ﻳﻘﺪﻡ ﻣﺎ ﳝﻜﻦ‬
‫ﺍﻋﺘﺒﺎﺭﻩ ﻋﻠﻮﻣﺎ ﺍﺟﺘﻤﺎﻋﻴﺔ ﺇﺳﻼﻣﻴﺔ‪ ..‬ﺑﺴﺒﺐ ﺍﻟﻔﺼﺎﻡ ﻭﺍﻟﻌﺰﻟﺔ ﻋﻦ ﺃﻥ ﻳﻮﺍﱃ ﺍﻟﺘﻘﺪﻡ‪ ،‬ﻭﺃﻥ ﻳﺄﺧﺬ ﺑﺰﻣﺎﻡ ﺍﳌﺒﺎﺩﺭﺓ‬

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‫ﺍﻟﻔﻜﺮﻳﺔ ﻭﺍﻟﺘﻨﻈﲑﻳﺔ ﻟﺘﻮﺟﻴﻪ ﻣﺴﲑﺓ ﺣﻴﺎﺓ ﺍﻷﻣﺔ ﻭﻣﺆﺳﺴﻬﺎ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺇﻣﺪﺍﺩﻫﺎ ﺑﺎﳊﻠﻮﻝ ﻭﺍﻟﺒﺪﺍﺋﻞ ﺍﳊﻀﺎﺭﻳﺔ‬
‫ﺍﻟﻼﺯﻣﺔ ﳌﻮﺍﻛﺒﺔ ﺇﻣﻜﺎﻧﺎ‪‬ﺎ ﻭﺣﺎﺟﺎ‪‬ﺎ ﻭﺍﻟﺘﺤﺪﻳﺎﺕ ﺍﻟﱵ ﺗﻮﺍﺟﻬﻬﺎ" )ﺹ‪.(٨٢‬‬
‫ﻭﰱ ﺿﻮﺀ ﻣﺎ ﺗﻘﺪﻡ ﻳﺘﺒﲔ ﺃﻥ ﺍﻻﲡﺎﻩ ﺇﱃ ﺍﻋﺘﻤﺎﺩ ﺍﻟﻌﻠﻮﻡ "ﺍﻟﺸﺮﻋﻴﺔ" ‪-‬ﲟﺤﺘﻮﺍﻫﺎ ﺍﻟﺘﻘﻠﻴﺪﻱ ﻭﲟﻨﺎﻫﺠﻬﺎ‬
‫ﺍﻷﺻﻮﻟﻴﺔ ﺍﳊﺎﻟﻴﺔ‪ -‬ﺃﳕﻮﺫﺟﺎ ﲢﺘﺬﻳﻪ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﳌﻮﺟﻬﺔ ﺇﺳﻼﻣﻴﺎ ﻟﻦ ﳛﻘﻖ ﺍﳍﺪﻑ ﺍﳌﻨﺸﻮﺩ ﻣﻦ ﺇﻧﺘﺎﺝ‬
‫ﻋﻠﻮﻡ ﺍﺟﺘﻤﺎﻋﻴﺔ ﺇﺳﻼﻣﻴﺔ ﻗﺎﺩﺭﺓ ﻋﻠﻰ ﻗﻴﺎﺩﺓ ﺍﳊﻴﺎﺓ ﰲ ﳎﺘﻤﻌﺎﺗﻨﺎ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ ﺑﺸﻜﻞ ﻓﻌﺎﻝ‪ ،‬ﺍﻟﻠﻬﻢ ﺇﻻ‬
‫ﺑﻌﺪ ﻋﻤﻠﻴﺔ ﺗﻘﻮﱘ ﺷﺎﻣﻠﺔ ﺗﻌﻮﺩ ‪‬ﺬﻩ ﺍﳌﻨﺎﻫﺞ ﺇﱃ ﺃﺻﻞ ﻧﺼﻮﻋﻬﺎ ﻭﺣﻴﻮﻳﺘﻬﺎ‪ ،‬ﻣﻊ ﺍﻻﺳﺘﻔﺎﺩﺓ ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ﻣﻦ‬
‫ﻣﻨﺎﻫﺞ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﳊﺪﻳﺜﺔ ﺑﻌﺪ ﺗﻄﻮﻳﺮﻫﺎ‪ ..،‬ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺬﻱ ﳛﻘﻖ ﺍﻟﺘﻜﺎﻣﻞ ﺍﳌﻨﺸﻮﺩ ﺩﻭﻥ ﲡﻮﺯ ﺃﻭ‬
‫ﺻﺪﻭﺩ‪.‬‬

‫‪@ Z@òr톧a@òîÇbànuüa@âìÜÈÛa@x‡ì¸c@åß@ÖýĐãüa@Z@ïãbrÛa@êb£üa‬‬
‫ﺇﻥ ﻧﻘﻄﺔ ﺍﻟﺒﺪﺀ ﻋﻨﺪ ﺃﺻﺤﺎﺏ ﻫﺬﺍ ﺍﻻﲡﺎﻩ ﻫﻲ ﺍﻟﻮﺍﻗﻊ ﺍﻟﺮﺍﻫﻦ‪ ،‬ﺍﻟﺬﻱ ﻳﻘﻮﻡ ﻋﻠﻰ ﻭﺟﻮﺩ ﻣﺘﻤﺎﻳﺰ‬
‫ﻭﻫﻮﻳﺔ ﻣﺴﺘﻘﻠﺔ ‪‬ﻤﻮﻋﺔ ﻣﻦ "ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ" ﺍﻟﱵ ﺍﺧﺘﻄﺖ ﻟﻨﻔﺴﻬﺎ ﺣﺪﻭﺩﺍ ﻟﻠﻈﻮﺍﻫﺮ ﺍﻟﱵ ﺗﺘﻌﺎﻣﻞ ﻣﻌﻬﺎ‪،‬‬
‫ﻭﺍﻟﱵ ﺑﻠﻮﺭﺕ ﻟﻨﻔﺴﻬﺎ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﳌﻨﺎﻫﺞ ﻭﺍﻷﺩﻭﺍﺕ ﺍﻟﺒﺤﺜﻴﺔ‪ ،‬ﻭﺍﻟﱵ ﲣﺘﻠﻒ ﰲ ﺫﻟﻚ ﻛﻠﻪ ﻋﻦ ﳎﻤﻮﻋﺔ‬
‫"ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ" ﲟﺠﺎﻻ‪‬ﺎ ﻭﻣﻨﺎﻫﺠﻬﺎ ﺍﳋﺎﺻﺔ ‪‬ﺎ؛ ﻭﻣﻦ ﻫﻨﺎ ﻓﺈﻥ ﺃﺻﺤﺎﺏ ﻫﺬﺍ ﺍﻻﲡﺎﻩ ﻳﻨﻈﺮﻭﻥ ﺑﺸﻲﺀ ﻣﻦ‬
‫ﺍﻟﺪﻫﺸﺔ ﺃﻭ ﺍﻻﻧﺰﻋﺎﺝ ﳌﺎ ﻳﻘﺘﺮﺣﻪ ﺃﺻﺤﺎﺏ ﺍﻻﲡﺎﻩ ﺍﻷﻭﻝ ﺍﻟﺬﻱ ﻳﻨﻈﺮ ﻟﻠﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‬
‫ﻋﻠﻰ ﺃﻧﻪ ﻳﺘﻀﻤﻦ ﺇﺣﻼﻝ ﻣﺼﺎﺩﺭ ﻭﻣﻨﺎﻫﺞ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﳏﻞ ﻣﺼﺎﺩﺭﻫﻢ ﻭﻣﻨﺎﻫﺠﻬﻢ "ﺍﻟﻌﻠﻤﻴﺔ"‪ ،‬ﻭﻳﺮﻭﻥ ﺃﻥ‬
‫ﻫﺬﺍ ﻳﻌﲎ "ﺇﺧﻀﺎﻉ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻟﻠﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ" ﻋﻠﻰ ﺣﺪ ﺗﻌﺒﲑ ﺃﺣﺪ ﺍﳌﺸﺎﺭﻛﲔ ﰲ ﻧﺪﻭﺓ ﺣﻮﻝ‬
‫ﻣﻔﻬﻮﻡ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﻫﻮ ﺃﻣﺮ ﻏﲑ ﻭﺍﺭﺩ ﻭﻏﲑ ﻣﺮﻏﻮﺏ ﻓﻴﻪ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﻌﻠﻤﻴﺔ‪،‬‬
‫ﻷﻥ ﻣﻌﻨﺎﻩ ﻋﻨﺪﻫﻢ ﺃﻥ ﻧﺘﺮﻙ "ﺍﻟﻌﻠﻮﻡ" ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺩﺭﺍﺳﺎ‪‬ﺎ ﺍﳌﺪﻗﻘﺔ ﻭﻧﺘﺎﺋﺠﻬﺎ ﺍﶈﻘﻘﺔ ﻟﻨﺴﺘﺒﺪﻝ ‪‬ﺎ‬
‫"ﺗﺄﻛﻴﺪﺍﺕ" ﻳﺰﻋﻢ ﺃﺻﺤﺎ‪‬ﺎ ﺃ‪‬ﺎ ﲤﺜﻞ ﻭﺟﻬﺔ ﻧﻈﺮ ﺍﻹﺳﻼﻡ ﺩﻭﻥ ﺍﻟﺘﺤﻘﻖ ﻣﻨﻬﺎ ﻭﺍﻗﻌﻴﺎ ﻭ‪‬ﻳﻄﻠﺐ ﻣﻦ ﺍﻟﺒﺎﺣﺜﲔ ﺃﻥ‬
‫ﻳﺴﻠﻤﻮﺍ ‪‬ﺎ ﻋﻠﻰ ﺃ‪‬ﺎ ﺩﻳﻦ‪ ،‬ﺑﻜﻞ ﻣﺎ ﻳﺘﺮﺗﺐ ﻋﻠﻰ ﺫﻟﻚ ﺧﺼﻮﺻﺎ ﰲ ﺣﺎﻟﺔ ﻭﺟﻮﺩ ﺍﺧﺘﻼﻑ ﰲ ﺍﻟﺮﺃﻱ ﻗﺪ ﻳﻨﻈﺮ‬
‫ﺇﻟﻴﻪ ﻋﻠﻰ ﺃﻧﻪ ﺩﻻﻟﺔ ﻋﻠﻰ ﻋﺪﻡ ﺍﻻﻟﺘﺰﺍﻡ ﺍﻟﺪﻳﲏ‪ ..،‬ﻛﻤﺎ ﺃﻥ ﺑﻌﺾ ﺃﺻﺤﺎﺏ ﻫﺬﺍ ﺍﻻﲡﺎﻩ ﻳﺘﺼﻮﺭﻭﻥ ﺃﻥ ﺗﺒﲎ‬
‫ﳕﻮﺫﺝ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﰲ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻳﻌﲎ ﲢﻮﻳﻞ ﺗﻠﻚ ﺍﻟﻌﻠﻮﻡ ﺇﱃ ﻣﻮﺍﻋﻆ‬
‫ﻭﺧﻄﺐ ﺗﺪﻭﺭ ﺣﻮﻝ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﻓﻌﻞ ﺃﺷﻴﺎﺀ ﻭﺍﻟﻨﻬﻰ ﻋﻦ ﻓﻌﻞ ﺃﺷﻴﺎﺀ ﺃﺧﺮﻯ ﻋﻠﻰ ﺃﺳﺎﺱ ﻣﻌﻴﺎﺭﻱ ﻭﺩﻭﻥ‬
‫ﺩﺭﺍﺳﺔ "ﻋﻠﻤﻴﺔ"‪.‬‬
‫ﻭﰱ ﻣﻮﺍﺟﻬﺔ ﺫﻟﻚ ﻳﺮﻯ ﺃﺻﺤﺎﺏ ﻫﺬﺍ ﺍﻻﲡﺎﻩ ﺃﻥ "ﺍﻷﺻﻞ" ﺃﻥ ﻟﺪﻳﻨﺎ ﺗﺮﺍﺛﺎ ﻣﺘﺮﺍﻛﻤﺎ ﻣﻦ ﻧﺘﺎﺋﺞ ﺍﻟﻌﻠﻮﻡ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﺍﻟﱵ ﺃﲦﺮ‪‬ﺎ ﺟﻬﻮﺩ ﺃﺟﻴﺎﻝ ﻣﻦ ﺍﻟﺒﺎﺣﺜﲔ ﺍﻟﺬﻳﻦ ﻛﺮﺳﻮﺍ ﺣﻴﺎ‪‬ﻢ ﳍﺎ‪ ،‬ﻭﺃﻥ ﻟﺪﻳﻨﺎ ﺛﺮﻭﺓ ﻭﺍﻓﺮﺓ ﻣﻦ‬
‫ﻣﻨﺎﻫﺞ ﺍﻟﺒﺤﺚ ﻭﺃﺩﻭﺍﺕ ﺍﻟﻘﻴﺎﺱ ﺍﻟﱵ ﲤﺖ ﲡﺮﺑﺘﻬﺎ ﻋﻠﻰ ﻣﺪﻯ ﺍﻟﺴﻨﲔ‪ ،‬ﺣﱴ ﺍﺷﺘﺪ ﻋﻮﺩﻫﺎ ‪ ،‬ﻭﺛﺒﺘﺖ ﻗﻴﻤﺔ‬

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‫ﺍﻟﻜﺜﲑ ﻣﻨﻬﺎ‪ ،‬ﻭﺑﺎﻥ ﺇﻣﻜﺎﻥ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻬﺎ‪ ،‬ﻭﺃﻥ ﺍﻟﺒﺎﺣﺚ ﺍﳌﺴﻠﻢ ﻻ ﳝﻜﻦ ﻟﻪ ﺃﻥ ﻳﺘﺠﺎﻫﻞ ﻭﺟﻮﺩ ﻫﺬﻩ ﺍﻟﻨﺘﺎﺋﺞ‬
‫ﻭﺍﳌﻨﺎﻫﺞ ﲨﻠﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﺃﻧﻪ ﻻ ﻳﻠﻴﻖ ﺑﻪ ﺃﻥ ﻳﺘﺨﺬ ﻣﻨﻬﺎ ﻣﻮﻗﻔﺎ ﺭﺍﻓﻀﺎ ﻣﻦ ﺍﻟﺒﺪﺍﻳﺔ‪ ،‬ﻓﻬﺬﺍ ﻛﻠﻪ ﻳﺘﻤﺨﺾ ﻋﻦ‬
‫ﺿﻴﺎﻉ ﻭﺇﻫﺪﺍﺭ ﳉﻬﻮﺩ ﻭﺗﺮﺍﺙ ﺷﺎﺭﻙ ﺍﳌﺴﻠﻤﻮﻥ ﺃﺻﻼ ﰲ ﻧﺸﺄ‪‬ﺎ ﺍﻷﻭﱃ‪ ،‬ﻛﻤﺎ ﺃﻥ ﻣﻌﻨﺎﻩ ﺃﻥ ﻧﺒﺪﺃ ﻣﻦ ﻓﺮﺍﻍ‪،‬‬
‫ﺃﻭ ﻧﺒﺪﺃ ﻣﻦ ﺟﺪﻳﺪ ﻋﻨﺪ ﺍﻟﻨﻘﻄﺔ ﺍﻟﱵ ﺗﻮﻗﻒ ﻓﻴﻬﺎ ﺇﺑﺪﺍﻉ ﺍﻟﻌﻘﻞ ﺍﳌﺴﻠﻢ ﻋﻦ ﺍﻟﻌﻄﺎﺀ ﻣﻨﺬ ﺑﻀﻌﺔ ﻗﺮﻭﻥ‪.‬‬
‫ﻭﻣﻊ ﺫﻟﻚ ﻓﺈﻥ ﺃﺻﺤﺎﺏ ﻫﺬﺍ ﺍﻻﲡﺎﻩ ﻣﻘﺘﻨﻌﻮﻥ ﺑﺄﳘﻴﺔ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪،‬‬
‫ﻭﻟﻜﻨﻬﻢ ﻗﺎﻧﻌﻮﻥ ﲟﻨﻬﺠﻴﺔ ﻳﺮﻭ‪‬ﺎ ﻭﺍﻗﻌﻴﺔ )ﲡﻨﺒﻨﺎ ﺍﳌﺜﺎﻟﻴﺔ ﻋﻠﻰ ﺣﺪ ﺗﻌﺒﲑ ﺃﺣﺪﻫﻢ( ﻳﻜﺘﻔﻰ ﻓﻴﻬﺎ ﺑﺎﻻﻧﻄﻼﻕ ﻣﻦ‬
‫ﺍﻟﻨﺘﺎﺋﺞ ﺍﶈﻘﻘﺔ ﻭﺍﳌﻨﺎﻫﺞ ﺍﻟﺸﺎﺋﻌﺔ ﺍﻻﺳﺘﺨﺪﺍﻡ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﰲ ﺃﺭﻗﻰ ﺻﻮﺭﻫﺎ‪ ،‬ﻋﻠﻰ ﺃﻥ ﻧﺄﺧﺬ ﰲ‬
‫ﺍﻻﻋﺘﺒﺎﺭ ﺃﻭﺟﻪ ﺍﻟﻨﻘﺪ ﺍﻟﱵ ﺗﺜﺎﺭ ﺣﻮﳍﺎ ﻣﻦ ﺩﺍﺧﻞ ﺍﻟﻨﻤﻮﺫﺝ ﺍﻟﻌﻠﻤﻲ ﺍﻟﺘﻘﻠﻴﺪﻱ ﺫﺍﺗﻪ‪ -‬ﻣﻊ ﺇﺿﻔﺎﺀ ﺍﻟﺼﺒﻐﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻳﻘﺘﺮﺣﻮﻥ ﻟﺬﻟﻚ ﺍﻟﺼﻮﺭﺓ ﺍﻟﺘﺎﻟﻴﺔ ﻟﺘﻠﻚ ﺍﳌﻨﻬﺠﻴﺔ ﺍﻟﻮﺍﻗﻌﻴﺔ‪:‬‬
‫‪ -١‬ﺍﻋﺘﻤﺎﺩ ﻧﺘﺎﺋﺞ ﻭﻧﻈﺮﻳﺎﺕ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﳊﺎﻟﻴﺔ ﻛﻤﺎ ﻫﻲ )ﻣﻊ ﺇﺛﺒﺎﺕ ﺃﻭﺟﻪ ﺍﻟﻨﻘﺪ ‪-‬ﻣﻦ ﺍﻟﺪﺍﺧﻞ‪-‬‬
‫ﺍﳌﺜﺎﺭﺓ ﺣﻮﳍﺎ( ﻭﺍﺛﺒﺎﺕ ﺍﻟﺘﺤﻔﻈﺎﺕ ﻋﻠﻴﻬﺎ ﰲ ﺿﻮﺀ ﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ‪.‬‬
‫‪ -٢‬ﺍﺳﺘﺒﺪﺍﻝ ﺍﳌﺼﻄﻠﺤﺎﺕ ﺍﳊﺪﻳﺜﺔ ﺑﺒﺪﺍﺋﻠﻬﺎ ﺍﻹﺳﻼﻣﻴﺔ ﺧﺼﻮﺻﺎ ﻣﺎ ﺍﺗﺼﻞ ﻣﻨﻬﺎ ﺑﺎﻷﻧﺴﺎﻕ ﺍﻟﺘﺼﻨﻴﻔﻴﺔ ﺍﻟﱵ‬
‫ﻭﺭﺩﺕ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺍﻟﺴﻨﺔ ﺍﳌﻄﻬﺮﺓ‪.‬‬
‫‪ -٣‬ﺍﻻﻫﺘﻤﺎﻡ ﺑﺎﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﺘﺮﺍﺛﻴﺔ ﺍﻟﱵ ﲤﺜﻞ ﺇﺳﻬﺎﻡ ﻋﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ ﺗﺎﺭﳜﻴﺎ ﰲ ﻧﻄﺎﻕ ﻛﻞ ﲣﺼﺺ ﻣﻦ‬
‫ﲣﺼﺼﺎﺕ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪.‬‬
‫‪ -٤‬ﺇﻳﻀﺎﺡ ﺍﻟﺮﺅﻳﺔ ﺍﻹﺳﻼﻣﻴﺔ ﳌﺸﻜﻼﺕ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﺍﺳﺘﺨﺪﺍﻡ ﺍﳌﻌﺎﺭﻑ ﺍﳌﺘﺨﺼﺼﺔ ﰲ ﺇﳚﺎﺩ ﺍﳊﻠﻮﻝ‬
‫ﳍﺎ‪.‬‬
‫‪ -٥‬ﲢﺪﻳﺪ ﺍﻟﻨﻤﺎﺫﺝ ﺍﻟﻨﻤﻄﻴﺔ ﺍﳌﻌﻴﺎﺭﻳﺔ ﻟﻠﺴﻠﻮﻙ ﺍﻟﻔﺮﺩﻱ ﻭﻟﻠﺘﻨﻈﻴﻤﺎﺕ ﺍ‪‬ﺘﻤﻌﻴﺔ ﻛﻤﺎ ﺗﺸﲑ ﺇﻟﻴﻬﺎ ﺍﳌﺼﺎﺩﺭ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﻟﺘﺘﺨﺬ ﻛﻤﻌﻴﺎﺭ ﺗﻘﺎﺱ ﻋﻠﻴﻪ ﺃﻟﻮﺍﻥ ﺍﻟﺴﻠﻮﻙ ﺍﻟﻔﺮﺩﻱ ﻭﺍﻻﺟﺘﻤﺎﻋﻲ ﻭﺃﺷﻜﺎﻝ ﺍﻟﺘﻨﻈﻴﻤﺎﺕ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻟﻮﺍﻗﻌﻴﺔ‪.‬‬
‫ﻭﺃﻣﺎ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﳌﻨﻬﺠﻴﺔ ﻓﺎﻧﻪ ﻟﻴﺲ ﻣﻄﺮﻭﺣﺎ ﻋﻨﺪ ﺃﺻﺤﺎﺏ ﻫﺬﺍ ﺍﻻﲡﺎﻩ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﺍﳌﻨﺎﻫﺞ ﺍﻷﺻﻮﻟﻴﺔ‬
‫ﺍﻟﱵ ﺗﻘﻮﻡ ﻋﻠﻰ ﺍﻻﺳﺘﻨﺒﺎﻁ ﻣﻦ ﺍﻟﻨﺼﻮﺹ‪ ،‬ﺑﻞ ﺇﻥ ﺍﻷﺻﻞ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻗﻴﺎﻣﻬﺎ ﻋﻠﻰ ﺍﻟﺪﺭﺍﺳﺎﺕ‬
‫ﺍﻟﻮﺍﻗﻌﻴﺔ ﺍﻟﱵ ﺗﺴﺘﻬﺪﻑ "ﺍﻟﻮﺻﻒ" ﺗﻌﺮﻓﺎ ﻋﻠﻰ ﺁﻳﺎﺕ ﺍﷲ ﰲ ﺧﻠﻘﻪ ﻛﻤﺎ ﺗﺴﺘﻬﺪﻑ "ﺍﻟﺘﻔﺴﲑ" ﻛﺸﻔﺎ ﻋﻦ ﺳﻨﻦ‬
‫ﺍﷲ ﰲ ﳐﻠﻮﻗﺎﺗﻪ‪ .‬ﻭﻟﻘﺪ ﺃﻭﺿﺢ ﺍﻟﺪﻛﺘﻮﺭ ﻓﺆﺍﺩ ﺃﺑﻮ ﺣﻄﺐ )‪ (١٩٨٩‬ﺍﳌﻘﺼﻮﺩ ﺑﺬﻟﻚ ﺇﺫ ﻗﺎﻝ‪" :‬ﻭﺍﻟﺘﻌﺮﻑ ﻋﻠﻰ‬
‫ﺁﻳﺎﺕ ﺍﷲ ﰲ ﺧﻠﻘﻪ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﻟﻌﻠﻢ ﺍﳌﺘﺨﺼﺺ ﻻ ﻳﺘﺤﻘﻖ ﺇﻻ ﺑﺎﻟﻮﺻﻒ ﺍﳉﻴﺪ ﺍﻟﺪﻗﻴﻖ ﳍﺎ‪ ،‬ﻭﻣﻦ ﻫﻨﺎ ﳛﺘﻞ‬
‫ﺍﻟﻮﺻﻒ ﻣﻜﺎﻧﺔ ﺃﻭﱃ ﺑﲔ ﺃﻫﺪﺍﻑ ﺍﻟﻌﻠﻢ ﰲ ﺍﻹﺳﻼﻡ ‪ ..‬ﻭﺍﻟﻮﺻﻒ ﺍﻟﻌﻠﻤﻲ ﻳﻌﺘﻤﺪ ﰲ ﺟﻮﻫﺮﻩ ﻋﻠﻰ ﺍﳌﻼﺣﻈﺔ‪..‬‬
‫ﻭﻗﺪ ﺗﻜﻮﻥ ﺍﳌﻼﺣﻈﺎﺕ ﺍﳌﺒﺎﺷﺮﺓ ﺍﻟﱵ ﺗﺴﺘﺨﺪﻡ ﰲ ﺍﻟﺘﺴﺠﻴﻞ ﻭﺍﻟﻮﺻﻒ ﻣﻦ ﻧﻮﻉ ﻣﻌﻄﻴﺎﺕ ﺍﳊﺲ ‪"..‬‬
‫)ﺹ‪ (٩٢‬ﰒ ﻳﺸﲑ ﺇﱃ ﺃﻧﻪ ﺇﺫﺍ ﻛﺎﻥ "ﺍﻟﻮﺻﻒ" ﺍﻟﺪﻗﻴﻖ ﺍﶈﻜﻢ ﻫﻮ ﻭﺳﻴﻠﺔ ﺍﻟﻌﻠﻢ ﺇﱃ "ﺍﻟﺘﻌﺮﻑ ﻋﻠﻰ ﺁﻳﺎﺕ ﺍﷲ"‪،‬‬

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‫ﻓﺈﻥ "ﺍﻟﻜﺸﻒ ﻋﻦ ﺳﻨﻦ ﺍﷲ ﰲ ﳐﻠﻮﻗﺎﺗﻪ" ﻳﺘﻢ ﻣﻦ ﺧﻼﻝ "ﺍﻟﺘﻔﺴﲑ"‪ ،‬ﻭﻟﻜﻦ ﺍﻟﺘﻔﺴﲑ ﻳﻘﻮﺩ ﺑﺪﻭﺭﻩ ﺇﱃ ﻫﺪﻓﲔ‬
‫ﺁﺧﺮﻳﻦ ﳘﺎ " ﺍﻟﺘﺤﻜﻢ" ﻭ "ﺍﻟﺘﻨﺒﺆ"‪ ،‬ﻭﻳﺒﲔ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﻳﺴﺘﺨﺪﻡ ‪" .‬ﰲ ﺍﻟﺘﻌﺮﻑ ﻋﻠﻰ ﺁﻳﺎﺕ ﺍﷲ ]ﺃﻱ‬
‫ﺍﻟﻮﺻﻒ[ ﻭﰱ ﺍﻟﻜﺸﻒ ﻋﻦ ﺳﻨﻨﻪ ]ﺃﻱ ﺍﻟﺘﻔﺴﲑ[ ﻣﺎ ﺯﻭﺩﻩ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺑﻪ ﻣﻦ ﻧﻌﻢ ﻭﺧﺎﺻﺔ ﺍﳊﻮﺍﺱ‬
‫ﻭﺍﻟﻌﻘﻞ" ) ﺹ ﺹ ‪ .(٩٨ ،٩٦ ،٩٣‬ﻭﺇﺫ ﻳﺪﺭﻙ ﺍﳌﺆﻟﻒ ﺃﻥ ﻣﺎ ﺟﺎﺀ ﲢﺖ ﺃﻫﺪﺍﻑ ﺍﻟﻌﻠﻢ "ﻳﺒﺪﻭ ﺗﻘﻠﻴﺪﻳﺎ" ﻓﺎﻧﻪ‬
‫ﻳﺬﻛﺮ ﺃﻧﻪ‪ :‬ﰲ ﺇﻃﺎﺭ ﺍﳌﻨﻈﻮﺭ ﺍﻹﺳﻼﻣﻲ "ﺗﺼﺒﺢ ﻟﻪ ﺻﺒﻐﺔ ﺇﺳﻼﻣﻴﺔ"‪ ،‬ﻓﺎﻟﻘﺎﻧﻮﻥ ﺍﻟﻌﻠﻤﻲ ﺍﻟﺬﻱ ﻳﺘﻮﺻﻞ ﺇﻟﻴﻪ‬
‫ﻋﻠﻤﺎﺀ ﺍﻟﻨﻔﺲ ﻫﻮ ﲟﺜﺎﺑﺔ "ﳏﺎﻭﻟﺔ ﺑﺸﺮﻳﺔ ﻗﺪ ﺗﺼﻴﺐ ﻭﻗﺪ ﲣﻄﺊ ﰲ ﺍﻛﺘﺸﺎﻑ ﺍﻟﺴﻨﻦ ﺍﻹﳍﻴﺔ" )ﺹ ‪.(٩٨‬‬
‫ﻛﻤﺎ ﺃﻥ ﺍﻟﻌﻠﻢ ﰲ ﺍﻹﺳﻼﻡ ﺷﺎﻣﻞ ﻷﻣﺮ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ‪ -‬ﻛﻤﺎ ﻳﺒﲔ ﺍﳌﺆﻟﻒ ‪ -‬ﻭﻫﻮ ﻳﺘﻄﻠﺐ ﺍﻟﻌﻠﻢ ﻭﺍﻟﺘﻌﻠﻴﻢ‪،‬‬
‫ﻭﺍﻻﺳﺘﻌﺪﺍﺩ ﻟﻠﺘﻌﻠﻢ ﻭﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻟﺘﻌﻠﻴﻢ ﻣﻦ ﻧﻌﻢ ﺍﷲ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺍﻟﻌﻠﻢ ﻋﺒﺎﺩﺓ‪ ،‬ﻭﺩﺭﺍﺳﺔ ﺍﻟﻨﻔﺲ‬
‫ﻭﺗﺄﻣﻠﻬﺎ ﻣﻄﻠﺐ ﻗﺮﺁﱐ ﺑﺄﻣﺮ ﻣﺒﺎﺷﺮ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻛﺠﺰﺀ ﻣﻦ ﺍﻟﺪﻋﻮﺓ ﺍﻟﺼﺮﳛﺔ ﺇﱃ ﺗﺄﻣﻞ ﺍﻟﻜﻮﻥ‪" .‬ﻭﺍﻟﻮﺟﻬﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ" ﻟﻌﻠﻢ ﺍﻟﻨﻔﺲ ﺗﻄﺎﻟﺒﻨﺎ ﺑﺄﻥ "ﻧﺘﺄﻣﻞ ﺍﻟﻘﻮﺍﺋﻢ ﺍﻟﺘﺼﻨﻴﻔﻴﺔ ﻭﺍﳉﺪﺍﻭﻝ ﺍﳊﺎﻟﻴﺔ ﳍﺬﻩ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﻨﻔﺴﻴﺔ ﰲ‬
‫ﺇﻃﺎﺭ ﺇﺳﻼﻣﻲ ﻧﺎﻗﺪ ﻟﻨﺘﻮﺻﻞ ﺇﱃ ﺗﺼﻨﻴﻒ ﻳﺘﻔﻖ ﻣﻊ ﻣﺎ ﺟﺎﺀ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﻭﺳﻨﺔ ﻧﺒﻴﻪ ﺍﻟﻜﺮﱘ" )ﺹ ‪.(٩٢‬‬
‫ﺃﻣﺎ ﻋﻦ ﻣﻨﺎﻫﺞ ﺍﻟﺒﺤﺚ ﻓﺎﻧﻪ ﻳﻮﺿﺢ ﺃﻧﻪ "ﲟﻨﻄﻖ ﺍﻹﺳﻼﻡ ﺗﺼﺒﺢ ﻃﺮﻕ ﺍﻟﺒﺤﺚ ﰲ ﻋﻠﻢ ﺍﻟﻨﻔﺲ ‪ -‬ﺇﺫﺍ ﺗﻮﺍﻓﺮﺕ‬
‫ﻓﻴﻬﺎ ‪] ..‬ﺑﻌﺾ[ ﺍﻟﻀﻮﺍﺑﻂ ﻣﻘﺒﻮﻟﺔ‪ ،‬ﺍﺑﺘﺪﺍﺀ ﻣﻦ ﻣﻨﻬﺞ ﺍﻟﺮﻭﺍﻳﺔ ﺃﻭ ﺍﳌﻨﻬﺞ ﺍﻟﻘﺼﺼﻲ ‪ ..‬ﺣﱴ ﺍﻻﺳﺘﺒﻄﺎﻥ‬
‫ﻭﺍﻟﺘﺠﺮﻳﺐ ﺍﳌﻮﺿﻮﻋﻲ ﻭﺍﻟﻘﻴﺎﺱ ﻛﻤﺎ ﺗﺴﺘﺨﺪﻡ ﲨﻴﻌﺎ ﰲ ﻭﻗﺘﻨﺎ ﺍﳊﺎﺿﺮ" )ﺹ ‪ .(٩٤‬ﻭﻟﻜﻦ ﺍﻟﻌﻠﻢ ﻣﻦ ﺍﻟﻮﺟﻬﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺘﻢ "ﺍﺳﺘﺨﺪﺍﻣﻪ" ﻭﺗﻄﺒﻴﻘﻪ ﻟﺘﺤﻘﻴﻖ ﺍﳌﻘﺎﺻﺪ ﺍﻟﺸﺮﻋﻴﺔ ﻟﻴﻜﻮﻥ ﺍﻟﻌﻠﻢ ﻋﺒﺎﺩﺓ‪ ،‬ﻓﺎﻟﺘﻌﺮﻑ ﻋﻠﻰ‬
‫ﺍﻵﻳﺎﺕ ﻭﺍﻟﻜﺸﻒ ﻋﻦ ﺍﻟﺴﻨﻦ ﺳﺒﻞ "ﳌﻌﺮﻓﺔ ﺍﷲ ﻭﺍﻟﻮﺻﻮﻝ ﺇﱃ ﻋﻈﻤﺘﻪ"‪ ،‬ﰒ ﺇﻥ ﺍﻟﻌﻠﻢ ﰲ ﺍﻹﺳﻼﻡ ﻫﻮ ﺍﻟﻌﻠﻢ‬
‫ﺍﻟﻨﺎﻓﻊ ﻣﻦ ﺟﻬﺔ "ﻓﺎﺋﺪﺗﻪ ﺍﳌﺒﺎﺷﺮﺓ ﻟﻠﻨﺎﺱ"‪ ..،‬ﻛﻤﺎ ﺃﻥ ﺍﻟﻌﻠﻢ ﺍﻹﺳﻼﻣﻲ ﻳﺘﻀﻤﻦ ﺍﺳﺘﺨﻼﺹ ﻣﻮﺍﺻﻔﺎﺕ ﳕﻮﺫﺝ‬
‫ﺍﻟﺴﻮﺍﺀ ﺃﻭ "ﺍﻟﻨﻤﻮﺫﺝ ﺍﻟﻘﺪﻭﺓ" ﻟﻠﺴﻠﻮﻙ ﺍﻹﻧﺴﺎﱐ ﻛﻤﺎ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺍﻟﺴﻨﺔ ﺍﳌﻄﻬﺮﺓ‬
‫ﻭﺍﻟﺴﲑﺓ ﺍﻟﻨﺒﻮﻳﺔ )ﺹ ‪.(١٠٣‬‬
‫ﻭﻻ ﻧﻈﻦ ﺃﻧﻪ ﳜﻔﻰ ﻋﻠﻰ ﺻﺎﺣﺐ ﺫﻟﻚ ﺍﻟﺒﺤﺚ ﺍﳌﻨﻬﺠﻲ ﺍﻟﺮﺻﲔ ﺃﻥ ﻋﻤﻠﻴﺔ ﺍﺳﺘﺨﻼﺹ ﻣﻮﺍﺻﻔﺎﺕ ﻫﺬﺍ‬
‫"ﺍﻟﻨﻤﻮﺫﺝ ﺍﻟﺴﻠﻮﻛﻲ ﺍﻹﺳﻼﻣﻲ" ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺍﻟﺴﻨﺔ ﺍﳌﻄﻬﺮﺓ ﻭﺍﻟﺴﲑﺓ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﺗﺘﻄﻠﺐ ﻭﻻ ﺷﻚ‬
‫ﺍﺳﺘﺨﺪﺍﻡ ﺍﳌﻨﺎﻫﺞ ﺍﻷﺻﻮﻟﻴﺔ ﺍﻟﱵ ﺗﻮﺟﻪ ﻋﻤﻠﻴﺔ ﺍﻻﺳﺘﻨﺒﺎﻁ ﻣﻦ ﺍﻟﻨﺼﻮﺹ‪ ،‬ﻭﰱ ﻫﺬﺍ ﺩﻻﻟﺔ ﺿﻤﻨﻴﺔ ﻋﻠﻰ ﺍﻗﺘﺮﺍﺏ‬
‫ﻣﻦ ﻳﺘﺒﻌﻮﻥ ﻫﺬﺍ ﺍﻻﲡﺎﻩ ‪-‬ﺑﺪﺭﺟﺔ ﻣﺎ‪ -‬ﺃﻳﻀﺎ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻻﲡﺎﻩ ﺍﻷﻭﻝ‪ ،‬ﳑﺎ ﻳﻔﺘﺢ ﺍﻟﺒﺎﺏ ﺃﻣﺎﻡ ﻣﻦ ﻳﻨﺎﺩﻭﻥ‬
‫ﺑﺎﲡﺎﻩ ﺗﺘﻜﺎﻣﻞ ﻓﻴﻪ ﻭﺟﻬﺘﺎ ﺍﻟﻨﻈﺮ ﺑﺸﻜﻞ ﺻﺤﻲ‪.‬‬
‫ﻭﻫﻨﺎﻙ ﺣﺠﺔ "ﻋﻤﻠﻴﺔ" ﻣﻨﻄﻘﻴﺔ ﻳﺸﲑ ﺇﻟﻴﻬﺎ ﺃﺻﺤﺎﺏ ﺍﻻﲡﺎﻩ ﺍﻟﺜﺎﱐ ﺍﻟﺬﻳﻦ ﻳﺮﻭﻥ ﺍﲣﺎﺫ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‬
‫ﺍﳊﺪﻳﺜﺔ ﻛﺄﺳﺎﺱ ﻻﻧﻄﻼﻗﺔ ﺍﻟﺘﻮﺟﻴﻪ ﺍﻹﺳﻼﻣﻲ ﻟﺘﻠﻚ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﻓﻬﻢ ﻳﺸﲑﻭﻥ ﺇﱃ ﺃﻥ ﺗﻠﻚ ﺍﻟﻌﻠﻮﻡ ﺑﻨﺘﺎﺋﺠﻬﺎ‬
‫ﻭﻣﻨﺎﻫﺠﻬﺎ ﲤﻸ ﺍﻟﺴﺎﺣﺔ ﺍﻟﻴﻮﻡ‪ ،‬ﻭﺟﻴﻮﺵ ﺍﳋﺮﳚﲔ ﺍﻟﺬﻳﻦ ﻳﺸﻐﻠﻮﻥ ﻣﻌﻈﻢ ﻣﻮﺍﻗﻊ ﺍﻟﻌﻤﻞ ﰲ ﳐﺘﻠﻒ ﺟﻮﺍﻧﺐ‬
‫ﺍﳊﻴﺎﺓ ﻗﺪ ﰎ ﺗﻌﻠﻴﻤﻬﻢ ﻭﻓﻖ ﺍﻟﻨﻤﻮﺫﺝ ﺍﻟﺘﻘﻠﻴﺪﻱ ﳍﺬﻩ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﻭﻫﻢ ﳝﺎﺭﺳﻮﻥ ﺃﻋﻤﺎﳍﻢ ﻭﻓﻖ ﻫﺬﺍ ﺍﻟﻨﻤﻮﺫﺝ ﺫﺍﺗﻪ‪،‬‬

‫‪-١٣٦-‬‬
‫ﻭﻻ ﻳﻌﻘﻞ ﺃﻥ ﻧﺒﺪﺃ ﰲ ﳏﺎﻭﻟﺔ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﻳﺘﺨﺬﻭﻥ ﺍﻟﻘﺮﺍﺭ ﺍﻟﻴﻮﻡ ﰲ ﻛﻞ ﺟﻮﺍﻧﺐ ﺍﳊﻴﺎﺓ ﻋﻦ‬
‫ﻃﺮﻳﻖ ﻟﻔﺘﻬﻢ ﺑﺸﺪﺓ ﺇﱃ ﻣﻨﻄﻠﻘﺎﺕ ﺟﺪﻳﺪﺓ ﲤﺎﻣﺎ ﻋﻠﻴﻬﻢ‪ ،‬ﻛﻤﺎ ﺃﻧﻪ ﻟﻴﺲ ﻣﻦ ﺍﻟﻌﺪﻝ ﺃﻥ ﻧﻄﺎﻟﺒﻬﻢ ﺑﺎﻟﺴﲑ ﰲ‬
‫ﻃﺮﻳﻖ ﺍﻟﺘﺄﺻﻴﻞ )ﻭﻓﻖ ﺍﻻﲡﺎﻩ ﺍﻷﻭﻝ( ﰲ ﺍﲡﺎﻫﺎﺕ ﱂ ﻳﺄﻟﻔﻮﻫﺎ ﻭﻳﺼﻌﺐ ﻋﻠﻴﻬﻢ ﺍﻻﺭﺗﺒﺎﻁ ‪‬ﺎ ﻣﻌﺘﻤﺪﻳﻦ ﰲ ﺫﻟﻚ‬
‫ﻋﻠﻰ ﺍﺳﺘﺜﺎﺭﺓ ﻣﺸﺎﻋﺮﻫﻢ ﻭﳔﻮ‪‬ﻢ ﺍﻟﺪﻳﻨﻴﺔ‪ ،‬ﻭﺇﳕﺎ ﻣﻘﺘﻀﻰ ﺍﻹﻧﺼﺎﻑ ﺃﻥ ﻧﺒﺪﺃ ﺗﺪﺭﳚﻴﺎ ﻣﻦ ﺣﻴﺚ ﻳﻘﻔﻮﻥ ﺍﻟﻴﻮﻡ‬
‫ﻭﻣﻦ ﺍﳌﺼﻄﻠﺤﺎﺕ ﺍﻟﱵ ﺃﻟﻔﻮﻫﺎ ﻟﻜﻲ ﻧﻨﺘﻘﻞ ﻣﻌﻬﻢ ﰲ ﺍﻻﲡﺎﻩ ﺍﻟﺼﺤﻴﺢ ﲟﺎ ﻳﺘﻤﺸﻰ ﻣﻊ ﺍﺗﻀﺎﺡ ﻣﻨﻬﺞ ﺍﻟﺘﻮﺟﻴﻪ‬
‫ﺍﻹﺳﻼﻣﻲ ﻭﲟﺎ ﻳﺘﻤﺸﻰ ﻣﻊ ﻇﻬﻮﺭ ﲦﺎﺭﻩ‪.‬‬
‫ﰒ ﺇﻥ ﺃﺻﺤﺎﺏ ﻫﺬﺍ ﺍﻻﲡﺎﻩ ﺍﻟﺜﺎﱐ ﻳﺸﲑﻭﻥ ﺃﻳﻀﹰﺎ ﺇﱃ ﺃﻧﻨﺎ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ ﻻ ﻧﺒﺪﺃ ﻧﻘﺪ ﻧﺘﺎﺋﺞ ﻫﺬﻩ ﺍﻟﻌﻠﻮﻡ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﳊﺪﻳﺜﺔ ﻭﻣﻨﺎﻫﺠﻬﺎ ﻣﻦ ﻓﺮﺍﻍ‪ ،‬ﻭﻟﻜﻦ ﻫﺬﻩ ﺍﻟﻌﻠﻮﻡ ﻗﺪ ﻭﺻﻠﺖ ﺗﻠﻘﺎﺋﻴﺎ ﻭﻣﻦ ﺧﻼﻝ ﺍﻟﺘﺼﺤﻴﺢ‪-‬‬
‫ﺍﻟﺬﺍﰐ ﻟﻠﻌﻠﻢ ﺇﱃ ﺷﺊ ﻣﻦ ﺍﻟﻨﻘﺪ ﻣﻦ ﺍﻟﺪﺍﺧﻞ ﳍﺬﻩ ﺍﻟﻨﺘﺎﺋﺞ ﻭﺍﳌﻨﺎﻫﺞ ﻛﻤﺎ ﺗﻘﺪﻡ‪ ،‬ﻭﺍﻟﻜﺜﲑﻭﻥ ﳑﻦ ﺃﻓﻨﻮﺍ ﺃﻋﻤﺎﺭﻫﻢ‬
‫ﰲ ﺗﻌﻠﻢ ﺗﻠﻚ ﺍﻟﻌﻠﻮﻡ ﻭﺗﻌﻠﻴﻤﻬﺎ ﻟﺪﻳﻬﻢ ﺍﻟﻜﺜﲑ ﳑﺎ ﻳﻨﺪﺭﺝ ﺇﻃﺎﺭ ﻫﺬﺍ ﺍﻟﻨﻘﺪ‪-‬ﻣﻦ‪-‬ﺍﻟﺪﺍﺧﻞ‪ ،‬ﻭﺃﻥ ﻣﻦ ﺍﳋﲑ ﺃﻥ‬
‫ﻧﻨﻄﻠﻖ ﻣﻦ ﻣﺜﻞ ﺗﻠﻚ ﺍﻟﺒﺼﺎﺋﺮ ﺍﻟﱵ ﺗﺸﲑ ‪-‬ﻭﻣﻦ ﻋﺠﺐ‪ -‬ﰲ ﻛﺜﲑ ﻣﻦ ﺍﻷﺣﻴﺎﻥ ﺇﱃ ﻣﺎ ﻳﻘﺘﺮﺏ ﻣﻦ ﺍﻻﲡﺎﻫﺎﺕ‬
‫ﺍﻟﱵ ﻳﻨﺎﺩﻯ ‪‬ﺎ ﺍﻟﺘﻮﺟﻪ ﺍﻹﺳﻼﻣﻲ )ﻭﻻ ﻧﺘﻮﻗﻒ ﻋﻨﺪﻫﺎ ﺑﺎﻟﻄﺒﻊ( ﻭﺻﻮﻻ ﺇﱃ ﺗﺮﺷﻴﺪ ﺗﻠﻚ ﺍﻟﻌﻠﻮﻡ ﺑﻄﺮﻳﻘﺘﻬﺎ‪ ،‬ﻭﲟﺎ‬
‫ﻳﻴﺴﺮ ﻗﺒﻮﻝ ﺍﻟﺘﻐﻴﲑ ﻭﻳﺘﻼﰱ ﺃﺳﺒﺎﺏ ﺍﳌﻘﺎﻭﻣﺔ‪ ،‬ﻓﺎﻟﻮﺍﻗﻊ ﺃﻥ ﺍﻟﺘﻬﺠﻢ ﻋﻠﻰ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺩﻭﻥ ﺗﺪﻗﻴﻖ ﺃﻭ ﲤﻴﻴﺰ‬
‫ﻳﺆﺩﻯ ﺇﱃ ﺗﺮﺩﺩ ﺍﻟﺒﺎﺣﺜﲔ ﻣﻦ ﺃﻫﻞ ﺍﳉﺪ ﻭﺍﻟﺮﺻﺎﻧﺔ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺗﻮﻗﻔﻬﻢ ﻋﻦ ﻗﺒﻮﻝ ﺍﻟﻜﺜﲑ ﳑﺎ ﳝﻜﻦ ﺃﻥ ﻳﻘﺒﻞ ﻟﻮﻻ‬
‫ﺫﻟﻚ ﺍﻟﺘﻬﺠﻢ‪ ،‬ﻭﻟﻘﺪ ﻇﻬﺮﺕ ﺁﺛﺎﺭ ﺫﻟﻚ ﰲ ﺍﻟﺒﺤﺚ ﺍﳌﺸﺎﺭ ﺇﻟﻴﻪ ﺁﻧﻔﺎ ﻟﺸﻴﺦ ﻋﻠﻤﺎﺀ ﺍﻟﻨﻔﺲ ﰲ ﻣﺼﺮ ﺍﻟﺪﻛﺘﻮﺭ‬
‫ﻓﺆﺍﺩ ﺃﺑﻮ ﺣﻄﺐ ﺍﻟﺬﻱ ﺑﺪﺃﻩ ﺑﺎﻟﺸﻜﻮﻯ ﺍﻟﺘﺎﻟﻴﺔ "ﻟﻌﻠﻨﺎ ﻻ ﻧﺘﺠﺎﻭﺯ ﺍﳊﻘﻴﻘﺔ ﺇﺫﺍ ﻗﻠﻨﺎ ﺇﻥ ﻋﻠﻤﺎ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ‬
‫ﺃﻭ ﺍﻟﺴﻠﻮﻛﻴﺔ ﺃﻭ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﱂ ﻳﻠﻖ ﰲ ﺗﺎﺭﳜﻪ ﻣﺎ ﻟﻘﻴﻪ ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﻣﻦ ﻏﺎﺭﺍﺕ ﺍﳍﺠﻮﻡ ﺍﻟﻀﺎﺭﻳﺔ‪ ،‬ﻭﻛﺎﻧﺖ‬
‫ﺃﺷﺪ ﻫﺬﻩ ﺍﳊﻤﻼﺕ ﻗﺴﻮﺓ ﻭﻋﻨﻔﺎ ﰲ ﺍﻟﺴﻨﻮﺍﺕ ﺍﻷﺧﲑﺓ ﺗﻠﻚ ﺍﻟﱵ ﺻﺪﺭﺕ ﻋﻦ ﻓﺮﻳﻖ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﺍﻹﺳﻼﻣﻴﲔ‬
‫‪ ..‬ﱂ ﳚﺪ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﺇﻻ ﻗﻠﺔ ﻣﻦ ﺭﺟﺎﻟﻪ ﻫﻢ ﺍﻟﺬﻳﻦ ﺗﺼﺪﻭﺍ ﻷﻋﺒﺎﺀ ﺍﻟﺪﻓﺎﻉ‪ ،‬ﻭﺃﻗﻞ ﺍﻟﻘﻠﻴﻞ ‪ ..‬ﺗﻮﺟﻬﻮﺍ ﳌﻬﺎﻡ‬
‫ﺃﻛﺜﺮ ﺇﳚﺎﺑﻴﺔ ﰲ ﳎﺎﻝ ﺍﻹﺑﺪﺍﻉ" )ﺹ ‪(١‬‬

‫ﺗﻌﻘﻴﺐ ‪:‬‬
‫ﻻ ﻳﻌﺪﻡ ﻣﻦ ﻳﺘﺎﺑﻊ ﺍﳌﻨﺎﻗﺸﺔ ﺍﻟﺴﺎﺑﻘﺔ ﺃﻥ ﻳﺴﺘﺸﻌﺮ ﺃﻥ ﻛﻞ ﺍﲡﺎﻩ ﻣﻦ ﻫﺬﻳﻦ ﺍﻻﲡﺎﻫﲔ ﺍﳌﺘﻤﺎﻳﺰﻳﻦ ﻗﺪ ﺃﺻﺎﺏ‬
‫ﺟﺎﻧﺒﺎ ﻣﻦ ﺍﳊﻖ‪ ،‬ﻭﺇﻥ ﺟﺎﻧﺒﻪ ﺍﳊﻖ ﰲ ﺑﻌﺾ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺍﳌﺪﺍﻓﻌﻮﻥ ﻋﻨﻪ‪ ،‬ﻭﻟﻜﻦ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﺘﺬﻛﺮ ﺃﻥ ﻫﻨﺎﻙ‬
‫ﺩﺍﺋﻤﺎ ﺍﺣﺘﻤﺎﻻﺕ ﳌﺒﺎﻟﻐﺔ ﺃﻧﺼﺎﺭ ﻛﻞ ﺍﲡﺎﻩ ﰲ ﺇﺑﺮﺍﺯ ﺍﳊﺠﺞ ﺍﳌﺆﻳﺪﺓ ﳌﻮﻗﻔﻪ ﺿﻤﺎﻧﺎ ﻹﺑﺮﺍﺯ ﻭﺟﻬﺔ ﻧﻈﺮﻩ ﻭﺑﻴﺎ‪‬ﺎ‬
‫ﺑﻘﺪﺭ ﻛﺎﻑ ﻣﻦ ﺍﻟﻮﺿﻮﺡ‪ ،‬ﻓﺈﺫﺍ ﺃﺿﻔﻨﺎ ﺇﱃ ﺫﻟﻚ ﺃﻥ ﻫﺬﻳﻦ ﺍﳌﻮﻗﻔﲔ ﺇﳕﺎ ﻳﻘﻌﺎﻥ ‪-‬ﻛﻤﺎ ﺫﻛﺮﻧﺎ‪ -‬ﺑﺎﻟﻘﺮﺏ ﻣﻦ‬
‫ﻃﺮﰲ ﻣﻘﻴﺎﺱ ﻣﺘﺪﺭﺝ ﻣﺰﺩﻭﺝ ﺍﻟﻨﻬﺎﻳﺎﺕ ‪ Continuum‬ﻓﺈﻥ ﻣﻌﲎ ﺫﻟﻚ ﺃﻧﻪ ﻳﻨﺪﺭ ﺃﻥ ﳒﺪ ﺑﲔ ﺍﻟﺒﺎﺣﺜﲔ ﺍﻟﻴﻮﻡ‬

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‫ﻣﻦ ﻳﻠﺘﺰﻡ ﲟﺎ ﳝﻜﻦ ﺃﻥ ﻧﺴﻤﻴﻪ ﺑﺎﻟﺼﻮﺭﺓ "ﺍﻟﻨﻘﻴﺔ" ﺍﳌﺘﻄﺮﻓﺔ ﻷﻱ ﺍﲡﺎﻩ ﻣﻦ ﺍﻻﲡﺎﻫﲔ‪ ،‬ﻭﺍﻟﺼﻮﺭﺓ ﺍﻷﻛﺜﺮ ﺍﺣﺘﻤﺎﻻ‬
‫ﺃﻥ ﳒﺪ ﻣﻮﺍﻗﻒ ﺍﻟﺒﺎﺣﺜﲔ ﺗﻘﻊ ﰲ ﻣﻜﺎﻥ ﻣﺎ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﲝﻴﺚ ﲤﺘﺰﺝ ﰲ ﺗﻠﻚ ﺍﳌﻮﺍﻗﻒ ﺩﺍﺋﻤﺎ ﻋﻨﺎﺻﺮ ﺗﻨﺘﻤﻲ ﺇﱃ‬
‫ﻛﻞ ﻣﻦ ﺍﻻﲡﺎﻫﲔ ﻭﻟﻜﻦ ﺑﺪﺭﺟﺎﺕ ﻣﺘﻔﺎﻭﺗﺔ‪.‬‬
‫ﻭﻟﻌﻞ ﺃﺣﺪ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﻔﺎﺭﻗﺔ ﺑﲔ ﻧﻈﺮ ﺍﻟﻔﺮﻳﻘﲔ ﻛﻤﺎ ﺭﺃﻳﻨﺎ ﻳﺘﻤﺜﻞ ﰲ ﺍﻟﻨﺘﻴﺠﺔ ﺍﻟﱵ ﺗﻮﺻﻞ ﺇﻟﻴﻬﺎ ﻛﻞ ﻣﻨﻬﻤﺎ ﰲ‬
‫ﺗﻘﻮﳝﻪ ﻟﻨﺘﺎﺋﺞ ﻭﻣﻨﺎﻫﺞ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﳊﺪﻳﺜﺔ‪ ،‬ﻓﺄﺻﺤﺎﺏ ﺍﻻﲡﺎﻩ ﺍﻷﻭﻝ ﻳﺒﺪﻭﻥ ﻭﻛﺄ‪‬ﻢ ﻳﺮﻭﻥ ﻛﻞ ﻋﻴﻮﺏ‬
‫ﺗﻠﻚ ﺍﻟﻌﻠﻮﻡ ﻭﻛﻞ ﺳﻮﺀﺍ‪‬ﺎ‪ ،‬ﻭﻻ ﻳﻜﺎﺩﻭﻥ ﻳﺮﻭﻥ ﻓﻴﻬﺎ ﺧﲑﺍ ﺃﺑﺪﺍ‪ ،‬ﻛﻤﺎ ﻳﺮﻭﻥ ﺃﻥ ﻣﺎ ﻫﻮ ﻣﻌﻴﺐ ﰲ ﺗﻠﻚ ﺍﻟﻌﻠﻮﻡ‬
‫ﻣﺘﺪﺍﺧﻞ ﻭﳐﺘﻠﻂ ﲟﺎ ﻗﺪ ﻳﻜﻮﻥ ﻓﻴﻬﺎ ﻣﻦ ﺻﻮﺍﺏ ﺍﺧﺘﻼﻃﺎ ﺷﺪﻳﺪﹰﺍ ﻻ ﳝﻜﻦ ﻣﻌﻪ ﻋﺰﻝ ﺍﻟﻐﺚ ﻣﻦ ﺍﻟﺴﻤﲔ‪،‬‬
‫ﻭﻳﺮﻭﻥ ﺃﻥ ﺍﻟﺴﺒﺐ ﰲ ﺫﻟﻚ ﻳﺮﺟﻊ ﺇﱃ ﺃﻥ ﺍﻻﻓﺘﺮﺍﺿﺎﺕ ﺍﻟﻮﺟﻮﺩﻳﺔ )ﺍﻷﻧﻄﻮﻟﻮﺟﻴﺔ( ﻭﺍﻻﻓﺘﺮﺍﺿﺎﺕ ﺍﳌﻌﺮﻓﻴﺔ‬
‫)ﺍﻻﺑﺴﺘﻤﻮﻟﻮﺟﻴﺔ( ﺍﻟﱵ ﺑﲏ ﻋﻠﻴﻬﺎ ﺍﳌﻨﻬﺞ ﻭﺍﻟﱵ ﺗﺸﺮﺑﺖ ‪‬ﺎ ﻧﻈﺮﻳﺎﺕ ﺗﻠﻚ ﺍﻟﻌﻠﻮﻡ ﻣﻌﻴﺒﺔ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﺈﻥ ﻛﻞ ﻣﺎ‬
‫ﺑﲏ ﻋﻠﻴﻬﺎ ﻣﻌﻴﺐ‪ ،‬ﻭﺃﻥ ﺃﻱ ﳏﺎﻭﻟﺔ ﻻﺳﺘﻨﻘﺎﺫ ﺃﻱ ﺧﲑ ﻣﻨﻬﺎ ﳏﻜﻮﻡ ﻋﻠﻴﻬﺎ ﻣﺴﺒﻘﺎ ﺑﺎﻟﻔﺸﻞ ‪ .‬ﺑﻴﻨﻤﺎ ﻳﺮﻯ‬
‫ﺃﺻﺤﺎﺏ ﺍﻻﲡﺎﻩ ﺍﻟﺜﺎﱐ ﺃﻥ ﰲ ﻫﺬﻩ ﺍﻟﻌﻠﻮﻡ ﻧﻀﺠﺎ ﻭﺧﲑﺍ ﻛﺜﲑﺍ‪ ،‬ﻭﺃﻥ ﺍﻟﻐﺮﺏ ﻗﺪ ﺍﺳﺘﺨﺪﻡ ﻧﺘﺎﺋﺠﻬﺎ ﺑﻨﺠﺎﺡ‬
‫ﻟﺘﺤﻘﻴﻖ ﺃﻫﺪﺍﻓﻪ ﻭﻓﻖ ﺗﺼﻮﺭﺍﺗﻪ‪ ،‬ﻭﺃﻧﻪ ﳝﻜﻦ ﺑﺴﻬﻮﻟﺔ ﻋﺰﻝ ﺍﻟﻌﻨﺎﺻﺮ ﺍﳌﺨﺎﻟﻔﺔ ﻟﻠﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ ﻭﺍﺳﺘﺒﻌﺎﺩﻫﺎ ﰒ‬
‫ﺍﺳﺘﺒﺪﺍﳍﺎ ﲟﺎ ﻳﻨﺎﺳﺐ ﺫﻟﻚ ﺍﻟﺘﺼﻮﺭ‪ ،‬ﻭﻳﺮﻭﻥ ﰲ ﺍﻟﻀﺒﻂ ﻭﺍﻻﺗﺴﺎﻕ ﺍﳌﻨﻬﺠﻲ ﺍﻟﺬﻱ ﺗﻠﺘﺰﻡ ﺑﻪ ﺍﻟﻜﺜﲑ ﻣﻦ‬
‫ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻮﺍﻗﻌﻴﺔ ﳕﺎﺫﺝ ﲢﺘﺬﻯ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻔﺮﻁ ﻓﻴﻬﺎ ﺇﻻ ﻏﺎﻓﻞ‪.‬‬
‫ﻭﰱ ﻛﻞ ﻣﻦ ﺍﳌﻘﺎﻟﲔ ﺣﻖ ﻻ ﻣﺮﺍﺀ ﻓﻴﻪ ﻛﻤﺎ ﺫﻛﺮﻧﺎ ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﰲ ﻛ ﱟﻞ ﺷﻲﺀ ﻛﺜﲑ ﻣﻦ ﺍﳌﺒﺎﻟﻐﺔ‪ ،‬ﻭﻳﺒﺪﻭ ﻟﻨﺎ ﺃﻥ‬
‫ﺍﳊﻖ ﻳﻜﻤﻦ ﺑﲔ ﻫﺎﺗﲔ ﺍﻟﻨﻈﺮﺗﲔ ﺇﺫﺍ ﺃﻋﺮﺿﻨﺎ ﻋﻤﺎ ﻓﻴﻬﻤﺎ ﻣﻦ ﻣﺒﺎﻟﻐﺔ‪ ،‬ﻭﺑﻠﻐﺔ ﺃﺧﺮﻯ ﻓﺈﻥ ﺍﻟﺼﻮﺍﺏ ﻳﺒﺪﻭ ﻟﻨﺎ ﰲ‬
‫ﺍﻟﺘﻮﺍﺯﻥ ﺑﲔ ﺍﻻﲡﺎﻫﲔ ﺑﺸﻜﻞ ﺇﳚﺎﰊ‪ ،‬ﻳﺮﻯ ﻣﺎ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﳊﺪﻳﺜﺔ ﻣﻦ ﺧﲑ ﻋﻠﻰ ﺣﻘﻴﻘﺘﻪ ﺩﻭﻥ‬
‫ﺯﻳﺎﺩﺓ ﺃﻭ ﻧﻘﺼﺎﻥ‪ ،‬ﻭﻳﺮﻓﺾ ﺭﻓﻀﺎ ﻗﺎﻃﻌﺎ ﻣﺎ ﻳﺸﻮ‪‬ﺎ ﻣﻦ ﺃﺧﻄﺎﺀ ﺩﻭﻥ ﺗﺮﺩﺩ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ﻻ‬
‫ﻳﺘﺤﺮﺝ ﻋﻦ ﻗﺒﻮﻝ ﻣﺎ ﻗﺪ ﻳﻜﻮﻥ ﻓﻴﻬﺎ ﻣﻦ ﺧﲑ ﺩﻭﻥ ﺗﺮﺩﺩ‪ ،‬ﻭﻟﻌﻞ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﺒﻠﻴﻐﺔ ﺍﻟﱵ ﺟﺎﺀﺕ ﻋﻠﻰ ﻟﺴﺎﻥ‬
‫ﺍﻟﺪﻛﺘﻮﺭ ﺳﻴﺪ ﺃﲪﺪ ﻋﺜﻤﺎﻥ ﺿﻤﻦ ﻓﻌﺎﻟﻴﺎﺕ ﺇﺣﺪﻯ ﺍﻟﻨﺪﻭﺍﺕ ﺍﻟﱵ ﻋﻘﺪﺕ ﻣﺆﺧﺮﹰﺍ ﲜﺎﻣﻌﺔ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺑﻦ‬
‫ﺳﻌﻮﺩ ﺍﻹﺳﻼﻣﻴﺔ ﺣﻮﻝ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺃﻥ ﺗﻜﻮﻥ ﻗﺮﻳﺒﺔ ﻣﻦ ﺗﺼﻮﻳﺮ ﻫﺬﺍ ﺍﳌﻮﻗﻒ‬
‫ﺣﻴﺚ ﺗﺴﺎﺀﻝ ﻗﺎﺋﻼ "ﻣﺎ ﺍﳌﻮﻗﻒ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ؟ ﺃﻻ ﳛﺘﺎﺝ ﺃﻱ ﺗﺄﺻﻴﻞ ﺇﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻟﺘﺤﺪﻳﺪ ﺍﳌﻮﻗﻒ ﻭﺗﻮﺿﺤﻴﻪ ﻭﺗﻔﺼﻴﻠﻪ ﻣﻦ ﻫﺬﻩ ﺍﻟﻌﻠﻮﻡ ﺍﳌﻌﺎﺻﺮﺓ؟ ]ﺇﻥ ﰲ ﺗﻠﻚ ﺍﻟﻌﻠﻮﻡ[ ﻣﻦ ﺍﻟﻘﻮﺓ‬
‫ﻭﺍﻟﻨﻀﺞ ﺑﻘﺪﺭ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﻮﻫﻦ ﻭﺍﻟﻐﺮﺍﺭﺓ‪ ،‬ﻓﻤﺎ ﺍﳌﻮﻗﻒ ﻣﻨﻬﺎ؟ ﻫﻞ ﻧﻘﻴﻢ ﺑﻴﻨﻨﺎ ﻭﺑﻴﻨﻬﺎ ‪-‬ﺍﺑﺘﺪﺍﺀ‪ -‬ﺣﺠﺎﺑﹰﺎ ﻣﻦ‬
‫ﺍﻟﻌﺪﺍﺀ ﺃﻭ ﺟﺪﺍﺭﺍ ﻣﻦ ﺍﻻﺯﺩﺭﺍﺀ ﺃﻭ ﺑﻴﺪﺍﺀ ﻣﻦ ﺍﳉﻔﺎﺀ‪ ،‬ﺃﻡ ﻧﻘﺒﻞ ﻋﻠﻴﻬﺎ ﻟﻨﺘﻌﺮﻑ ﻋﻠﻰ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﻧﻀﺞ ﻓﻨﻔﻴﺪ‬
‫ﻣﻨﻬﺎ ﰲ ﺇﺛﺮﺍﺀ ﻧﻈﺮﺗﻨﺎ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﰱ ﺗﻘﻮﱘ ﻣﻨﻬﺠﻨﺎ ﺍﻟﺒﺤﺜﻲ ﺍﻹﺳﻼﻣﻲ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﻣﻦ‬
‫ﰒ ﻧﻜﻮﻥ ﻋﻠﻰ ﺑﻴﻨﺔ ﳑﺎ ﻓﻴﻬﺎ ﻣﻦ ﻭﻫﻦ ‪ ،‬ﻭﻋﻠﻰ ﺩﺭﺍﻳﺔ ﲟﺎ ﻓﻴﻬﺎ ﻣﻦ ﻏﺮﺍﺭﺓ‪ ،‬ﻓﻨﺤﺮﺹ ﻋﻠﻰ ﺗﻌﻮﻳﺾ ﻣﺎ ﳝﻜﻦ‬

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‫ﺗﻌﻮﻳﻀﻪ ﻣﻦ ﻭﻫﻨﻬﺎ ﻣﻦ ﺟﺎﻧﺒﻨﺎ ﺇﻥ ﻛﻨﺎ ﻧﺴﺘﻄﻴﻊ‪ ،‬ﻭﺗﻌﻤﻞ ﻋﻠﻰ ﺇﻧﻀﺎﺝ ﻣﺎ ﳝﻜﻦ ﺇﻧﻀﺎﺟﻪ ﻣﻨﻬﺎ ﻣﻦ ﺟﺎﻧﺒﺎ ﺇﻥ‬
‫ﻛﻨﺎ ﻋﻠﻰ ﻫﺬﺍ ﻗﺎﺩﺭﻳﻦ‪."..‬‬
‫ﻭﻟﻌﻞ ﻫﺬﻩ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﻻﻋﺘﺪﺍﻝ ﻭﺍﻟﻨﺼﻔﺔ ﰲ ﺍﻟﻨﻈﺮ ﺇﱃ ﺍﻷﻣﻮﺭ ﺃﻥ ﺗﻜﻮﻥ ﺃﻭﱃ ﺑﻨﺎ ﻭﺃﻥ ﻧﻜﻮﻥ ﺃﻭﱃ ‪‬ﺎ ﰲ‬
‫ﻣﻮﺍﺟﻬﺔ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﻘﻀﻴﺔ ﺍﻟﺒﺎﻟﻐﺔ ﺍﻟﺘﻌﻘﻴﺪ ﻭﺍﻟﺒﺎﻟﻐﺔ ﺍﻷﳘﻴﺔ ﰲ ﺁﻥ ﻣﻌﹰﺎ‪ .‬ﺇﻥ ﻣﺎ ﳓﻦ ﺑﺼﺪﺩﻩ ﺍﻟﻴﻮﻡ ﻻ ﻳﻘﻞ ﻋﻦ‬
‫ﺃﻥ ﻳﻜﻮﻥ ﳏﺎﻭﻟﺔ ﻻﺳﺘﻌﺎﺩﺓ ﻣﺴﺎﺭ ﺃﻣﺘﻨﺎ ﻋﻠﻰ ﻃﺮﻳﻖ ﺍﳊﻖ‪ ،‬ﻭﺃﻥ ﻳﻜﻮﻥ ﺩﻋﻮﺓ ﺇﱃ ﻋﻮﺩﺓ ﻣﻌﺎﺭﻓﻨﺎ ﺇﱃ ﻣﻨﻬﺞ‬
‫ﺍﻟﻌﻠﻢ ﲟﻌﻨﺎﻩ ﺍﻹﺳﻼﻣﻲ ﺍﻟﺼﺤﻴﺢ ‪ ..‬ﻣﻨﻬﺞ ﻭﺣﺪﺓ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﺍﳌﺒﻨﻴﺔ ﻋﻠﻰ ﻭﺣﺪﺓ ﺍﳋﻠﻖ‪ ،‬ﺍﳌﺴﺘﻤﺪﺓ ﲨﻴﻌﺎ ﻣﻦ‬
‫ﻋﻘﻴﺪﺓ ﻭﺣﺪﺍﻧﻴﺔ ﺍﳋﺎﻟﻖ‪ ..‬ﻣﻨﻬﺞ ﺍﻟﺒﺤﺚ ﻋﻦ ﺍﳊﻘﻴﻘﺔ ﲝﺜﺎ ﺧﺎﻟﺼﺎ ﻟﻮﺟﻪ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ ،‬ﻓﻼ ﻳﺼﺪﻧﺎ‬
‫ﺷﻨﺌﺎﻥ ﻗﻮﻡ ﻋﻠﻰ ﻋﺪﻡ ﺍﻟﻌﺪﻝ‪ ،‬ﻭﻻ ﻳﺼﺮﻓﻨﺎ ﺻﺎﺭﻑ ﻋﻦ ﺃﻥ ﻧﻘﻮﻝ ﺍﳊﻖ ﻭﻟﻮ ﻋﻠﻰ ﺃﻧﻔﺴﻨﺎ ﺃﻭ ﺍﻟﻮﺍﻟﺪﻳﻦ‬
‫ﻭﺍﻷﻗﺮﺑﲔ‪ ،‬ﻷﻧﻨﺎ ﺇﻥ ﱂ ﻧﻔﻌﻞ ﻧﻜﻮﻥ ﺍﳋﺎﺳﺮﻳﻦ ﰲ ﻛﻞ ﻣﻦ ﺍﳊﺎﻟﺘﲔ‪ ،‬ﻭﺳﻨﻦ ﺍﷲ ﻻ ﲢﺎﰉ ﺃﺣﺪﺍﹰ‪" ،‬ﻟﻴﺲ‬
‫ﺑﺄﻣﺎﻧﻴﻜﻢ ﻭﻻ ﺃﻣﺎﱐ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﻳﻌﻤﻞ ﺳﻮﺀﺍ ﳚﺰ ﺑﻪ ﻭﻻ ﳚﺪ ﻟﻪ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﻭﻟﻴﺎ ﻭﻻ ﻧﺼﲑﺍ‪ .‬ﻭﻣﻦ‬
‫ﻳﻌﻤﻞ ﻣﻦ ﺍﻟﺼﺎﳊﺎﺕ ﻣﻦ ﺫﻛﺮ ﺃﻭ ﺃﻧﺜﻰ ﻭﻫﻮ ﻣﺆﻣﻦ ﻓﺄﻭﻟﺌﻚ ﻳﺪﺧﻠﻮﻥ ﺍﳉﻨﺔ ﻭﻻ ﻳﻈﻠﻤﻮﻥ ﻧﻘﲑﹰﺍ" )ﺍﻟﻨﺴﺎﺀ‬
‫‪ .(١٢٤-١٢٣‬ﻫﺬﺍ ﻫﻮ ﺍﳌﻮﻗﻒ ﺍﳌﺘﻮﺍﺯﻥ "ﺍﻟﺬﻱ ﺳﻨﺤﺎﻭﻝ ﺍﻻﻟﺘﺰﺍﻡ ﺑﻪ‪ ،‬ﻭﳓﺎﻭﻝ ﲡﻠﻴﺔ ﺃﺑﻌﺎﺩﻩ ﰲ ﲢﺪﻳﺪ‬
‫ﺧﻄﻮﻁ ﻣﻨﻬﺞ ﺍﻟﺘﻮﺟﻴﻪ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻓﻴﻤﺎ ﺗﺒﻘﻰ ﻣﻦ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ‪.‬‬

‫‪@ ïãbrÛa@szj½a‬‬
‫‪@ òîÇbànuüa@âìÜÈÜÛ@ïßý⁄a@Ýî•dnÜÛ@æ‹aìnß@wèäß@ì−‬‬

‫ﺇﻥ ﻣﺎ ﻧﻘﺼﺪﻩ ﺑﺎﳌﻨﻬﺞ ﺍﳌﺘﻮﺍﺯﻥ ﺍﻟﺬﻱ ﳓﺎﻭﻝ ﺍﻟﺘﺰﺍﻣﻪ ﻫﻮ ﺫﻟﻚ ﺍﳌﻨﻬﺞ ﺍﻟﺬﻱ ﻳﺄﺧﺬ ﻣﻦ ﺍﳌﻨﺎﻫﺞ ﺍﻷﺻﻮﻟﻴﺔ‬
‫ﺑﻘﺪﺭ ﺍﳊﺎﺟﺔ ﺇﻟﻴﻬﺎ ﻭﺻﻮﻻ ﻟﻠﻔﻬﻢ ﺍﳌﻨﻀﺒﻂ ﻟﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺍﻟﺴﻨﺔ ﺍﻟﺼﺤﻴﺤﺔ ﻓﻴﻤﺎ ﻳﺘﺼﻞ‬
‫ﺑﺸﺆﻭﻥ ﺍﻹﻧﺴﺎﻥ ﻭﺍ‪‬ﺘﻤﻊ‪ ،‬ﻛﻤﺎ ﻳﺄﺧﺬ ﻣﻦ ﻣﻨﺎﻫﺞ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﳊﺪﻳﺜﺔ ﺑﻘﺪﺭ ﺍﳊﺎﺟﺔ ﺇﻟﻴﻬﺎ ﻓﻴﻤﺎ‬
‫ﻳﺘﺼﻞ ﺑﻔﻘﻪ ﺍﻟﻮﺍﻗﻊ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻭﺍﻹﻧﺴﺎﱐ ﺩﻭﻥ ﲡﺎﻭﺯ ﺃﻭ ﺻﺪﻭﺩ‪ ،‬ﻭ‪‬ﺬﺍ ﻳﻮﺿﻊ ﻛﻞ ﻣﻦ ﺍﻟﻨﻮﻋﲔ ﻣﻦ‬
‫ﺍﳌﻨﺎﻫﺞ ﰲ ﺃﻓﻀﻞ ﻣﻮﺿﻊ ﳝﻜﻨﻨﺎ ﻣﻦ ﺇﻧﺘﺎﺝ ﻋﻠﻢ ﺍﺟﺘﻤﺎﻋﻲ ﺇﺳﻼﻣﻲ ﺑﺎﳌﻌﲎ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﺃﻱ ﻋﻠﻢ ﺍﺟﺘﻤﺎﻋﻲ‬
‫ﻭﺍﻗﻌﻲ ﻣﻬﺘﺪ ﺑﻨﻮﺭ ﺍﻟﻮﺣﻲ ﻭﻣﻮﺟﻪ ﺑﺘﻮﺟﻴﻬﺎﺗﻪ‪ .‬ﻭﻟﻜﻦ ﻫﻨﺎﻙ ﻋﺪﺩﺍ ﻣﻦ ﺍﻷﺳﺌﻠﺔ ﺍﻟﱵ ﻳﻨﺒﻐﻲ ﻃﺮﺣﻬﺎ ﻫﻨﺎ ﻭﻫﻰ‪:‬‬
‫ﻫﻞ ﺳﻴﺘﻢ ﺍﺳﺘﺨﺪﺍﻡ ﺗﻠﻚ ﺍﳌﻨﺎﻫﺞ ﺑﻨﻔﺲ ﺃﺳﺴﻬﺎ ﻭ ﻣﻨﻄﻠﻘﺎ‪‬ﺎ ﺍﳊﺎﻟﻴﺔ؟ ﻭﻫﻞ ﺳﻴﺤﻘﻖ ﺍﺳﺘﺨﺪﺍﻡ ﺗﻠﻚ ﺍﳌﻨﺎﻫﺞ‬
‫ﺍﻵﻣﺎﻝ ﺍﳌﺮﺟﻮﺓ ﻣﻨﻬﺎ ﰲ ﺇﻧﺸﺎﺀ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﺍﻻﺟﺘﻤﺎﻋﻲ ﺍﻹﺳﻼﻣﻲ؟ ﻭﺇﺫﺍ ﻛﺎﻥ ﺫﻟﻚ ﻛﺬﻟﻚ ﻓﻠﻤﺎﺫﺍ ﱂ ﺗﻨﺘﺞ‬
‫ﺗﻠﻚ ﺍﳌﻨﺎﻫﺞ ﻋﻠﻤﺎ ﺍﺟﺘﻤﺎﻋﻴﺎ ﺇﺳﻼﻣﻴﺎ ﺣﻘﻴﻘﻴﺎ ﻣﻦ ﻗﺒﻞ ﻫﺬﺍ ﻛﺠﺰﺀ ﻻ ﻳﺘﺠﺰﺃ ﻣﻦ "ﺍﻟﻔﻘﻪ" ﺃﻭ ﺃﻱ ﻣﻦ ﻋﻠﻮﻡ‬

‫‪-١٣٩-‬‬
‫ﺍﻟﺸﺮﻳﻌﺔ ﺍﻷﺧﺮﻯ؟ ﻭﻋﻠﻰ ﺍﳉﺎﻧﺐ ﺍﻵﺧﺮ‪ :‬ﻫﻞ ﺳﻴﺘﻢ ﺍﺳﺘﺨﺪﺍﻡ ﻣﻨﻬﺞ ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ ﺍﳌﺴﺘﺨﺪﻡ ﺣﺎﻟﻴﺎ ﰲ‬
‫ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺑﻨﻔﺲ ﺃﺳﺴﻪ ﻭﻣﻨﻄﻠﻘﺎﺗﻪ ﺍﳊﺎﻟﻴﺔ؟ ﻭﻫﻞ ﺳﻴﺤﻘﻖ ﺫﻟﻚ ﺍﻵﻣﺎﻝ ﺍﳌﺮﺟﻮﺓ ﰲ ﺇﺻﻼﺡ ﻫﺬﻩ‬
‫ﺍﻟﻌﻠﻮﻡ ﰲ ﺿﻮﺀ ﺍﻟﺘﻮﺟﻪ ﺍﻹﺳﻼﻣﻲ ﺍﻟﺼﺤﻴﺢ؟ ﻭﺇﺫﺍ ﻛﺎﻥ ﺫﻟﻚ ﻛﺬﻟﻚ ﻓﻠﻤﺎﺫﺍ ﱂ ﻳﻮﺻﻠﻨﺎ ﺫﻟﻚ ﺍﳌﻨﻬﺞ ﺇﱃ ﻣﺎ‬
‫ﻳﻘ ‪‬ﺮﺑﻨﺎ ﻣﻦ ﻓﻬﻢ ﺍﻟﺴﻠﻮﻙ ﺍﻹﻧﺴﺎﱐ ﻭﺍﻟﺘﺮﺗﻴﺒﺎﺕ ﺍ‪‬ﺘﻤﻌﻴﺔ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﳌﺮﻏﻮﺏ ﺇﱃ ﺍﻵﻥ؟‬
‫ﺇﻥ ﻣﻦ ﺍﻟﻮﺍﺿﺢ ﺃﻥ ﺍﺳﺘﺨﺪﺍﻣﻨﺎ ﻟﻜﻞ ﻣﻦ ﺍﻟﻨﻮﻋﲔ ﻣﻦ ﺍﳌﻨﺎﻫﺞ ﻹﻧﺘﺎﺝ ﺍﻟﻌﻠﻢ ﺍﻻﺟﺘﻤﺎﻋﻲ ﺍﻹﺳﻼﻣﻲ‬
‫ﺳﻴﺘﻄﻠﺐ ﺗﻌﺪﻳﻼﺕ ﲡﺮﻯ ﰲ ﻣﻨﻈﻮﺭ ﻛﻞ ﻣﻨﻬﻤﺎ ﺇﺫﺍ ﺃﺭﺩﻧﺎ ﺃﻥ ﻧﻮﺟﻪ ﺃﻧﻔﺴﻨﺎ ﻣﻮﺍﺟﻬﺔ ﺻﺮﳛﺔ ﰲ ﻫﺬﻩ ﺍﻟﻘﻀﻴﺔ‪،‬‬
‫ﻓﺈﺫﺍ ﻛﻨﺎ ﻛﻤﺎ ﻳﻘﻮﻝ ﺍﻟﺪﻛﺘﻮﺭ ﻃﻪ ﺍﻟﻌﻠﻮﺍﱐ )‪ (١٩٨٨‬ﻻ ﻧﺮﺿﻰ ﺑﺄﻥ ﻳﻜﻮﻥ ﻣﺼﺪﺭ ﻣﻌﺎﺭﻓﻨﺎ ﻛﻠﻬﺎ ﻫﻮ‬
‫"ﺍﻟﻮﺟﻮﺩ" ﻭﺣﺪﻩ ﻛﻤﺎ ﻳﻔﻌﻞ ﻋﻠﻤﺎﺀ ﺍﻟﻐﺮﺏ‪ ،‬ﻭﺇﺫﺍ ﻛﻨﺎ ﻗﺪ ﺍﻧﺘﻬﻴﻨﺎ ﺇﱃ ﺿﺮﻭﺭﺓ ﺿﻢ "ﺍﻟﻮﺣﻲ" ﻟﻴﻜﻮﻥ ﻣﺼﺪﺭﻧﺎ‬
‫ﺍﻵﺧﺮ ﻟﻠﻤﻌﺮﻓﺔ‪ ،‬ﻓﻼﺑﺪ ﻣﻦ ﻣﻨﻬﺞ ﻳﺘﻌﺎﻣﻞ ﺑﻜﻔﺎﺀﺓ ﻣﻊ ﻫﺬﻳﻦ ﺍﳌﺼﺪﺭﻳﻦ ﻣﻦ ﻣﺼﺎﺩﺭ ﺍﳌﻌﺮﻓﺔ ) ﺍﻟﻮﺣﻲ‪،‬‬
‫ﻭﺍﻟﻮﺟﻮﺩ(‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﻟﻨﺎ ﻣﻼﺣﻈﺎﺕ ﻋﻠﻰ ﺍﳌﻨﻬﺞ ﺍﻟﻐﺮﰊ ﺍﳌﻌﺎﺻﺮ ﻟﻠﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻟﻮﺟﻮﺩ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﻟﻨﺎ‬
‫ﺃﻳﻀﹰﺎ ﻣﻼﺣﻈﺎﺕ ﻋﻠﻰ ﻣﻨﻬﺞ ﺍﻷﺻﻮﻟﻴﲔ‪ ،‬ﻓﺈﻥ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﻨﻈﺮ ﰲ ﻫﺬﻩ ﺍﳌﻨﺎﻫﺞ ﲨﻴﻌﹰﺎ ﻟﻨﺮﻯ ﻣﺎ ﻫﻮ ﺻﺎﱀ ﻭﻣﺎ‬
‫ﳝﻜﻦ ﺗﻮﻇﻴﻔﻪ ﻣﻨﻬﺎ‪" ،‬ﻭﻣﺎ ﲢﺘﺎﺟﻪ ﺍﳌﺴﺎﺣﺎﺕ ﺍﳋﺎﻟﻴﺔ ﻟﻨﻀﻴﻔﻪ ﺇﱃ ﺗﻠﻚ ﺍﳌﻨﺎﻫﺞ"‪ ..‬ﻟﻜﻲ ﻳﺘﻜﺎﻣﻞ ﻋﻨﺪﻙ ﺍﳌﻨﻬﺞ‬
‫ﺍﻟﻌﻠﻤﻲ ﻣﻊ ﺍﳌﻨﻬﺞ ﺍﻷﺻﻮﱄ ﻓﺘﺴﺪ ﺍﻟﻔﺮﺍﻍ "ﺍﻟﺬﻱ ﱂ ﻳﺴﺪ ﰲ ﺍﻟﻈﺎﻫﺮﺓ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻹﻧﺴﺎﻧﻴﺔ" )ﺹ ‪.(٤٩‬‬
‫ﻭﺳﻨﺤﺎﻭﻝ ﻓﻴﻤﺎ ﻳﻠﻲ ﺃﻥ ﻧﺴﺘﺠﻠﻲ ﺃﺑﻌﺎﺩ ﻫﺬﻩ ﺍﻟﻘﻀﻴﺔ ﲤﻬﻴﺪﺍ ﻟﻌﺮﺽ ﺗﻔﺼﻴﻠﻲ ﳌﻨﻬﺞ ﺍﻟﺘﻮﺟﻴﻪ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﳌﻨﻄﻠﻖ ﻣﻦ ﻫﺬﺍ ﺍﳌﻨﻈﻮﺭ ﰲ ﺍﳌﺒﺤﺚ ﺍﻟﺘﺎﱄ‪ ،‬ﺑﺎﺩﺋﲔ ﺃﻭ ﹰﻻ ﺑﺎﻟﻨﻈﺮ ﰲ ﻣﻨﺎﻫﺞ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﰒ‬
‫ﺛﺎﻧﻴﹰﺎ ﺑﺎﻟﻨﻈﺮ ﰲ ﻣﻨﺎﻫﺞ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﳊﺪﻳﺜﺔ‪.‬‬

‫‪@ Z@òîÛì•þa@wçbä½a@åß@ÑÓì½a@@HQI‬‬
‫ﳛﺬﺭﻧﺎ ﺍﻟﺪﻛﺘﻮﺭ ﺍﻟﻌﻠﻮﺍﱐ ‪-‬ﻭﻫﻮ ﻣﻦ ﺍﳌﺘﺨﺼﺼﲔ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ‪ -‬ﻣﻦ ﺍﻟﻈﻦ ﺑﺄﻥ ﺇﺟﺮﺍﺀ ﺑﻌﺾ‬
‫ﺗﻌﺪﻳﻼﺕ ﻃﻔﻴﻔﺔ ﻋﻠﻰ ﻣﻨﻬﺞ ﺍﻷﺻﻮﻟﻴﲔ ﳝﻜﻦ ﺃﻥ ﳚﻌﻠﻪ ﻣﻨﻬﺠﹰﺎ ﺻﺎﳊﺎ ﻟﻜﻞ ﺍﻟﻘﻀﺎﻳﺎ‪ ،‬ﻓﺎﻟﻈﺎﻫﺮﺓ‪..‬‬
‫"ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻹﻧﺴﺎﻧﻴﺔ ﻳﺴﺘﺤﻴﻞ ﺃﻥ ﺗﺘﻌﺎﻣﻞ ﻣﻌﻬﺎ ﻛﻤﺎ ﺗﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻟﻘﻀﻴﺔ ﺍﻟﻔﻘﻬﻴﺔ ‪ ..‬ﻓﻼ ﳝﻜﻦ ﺃﻥ ﻧﺪﻋﻮ‬
‫ﺇﱃ ﺇﳘﺎﻝ ﺳﺎﺋﺮ ﺍﳌﻨﺎﻫﺞ ﻭﺍﻻﻗﺘﺼﺎﺭ ﻋﻠﻰ ﺍﳌﻨﻬﺞ ﺍﻷﺻﻮﱄ ﻛﻤﺎ ﻫﻮ ﻭﺑﻮﺿﻌﻪ ﺍﳊﺎﱄ‪ ،‬ﻷﻧﻪ ﻣﻨﻬﺞ ﻟﻦ ﻳﻠﱮ‬
‫ﺍﳊﺎﺟﺔ ﺍﳌﻄﻠﻮﺑﺔ‪ ،‬ﻭﺇﳕﺎ ﻧﻘﻮﻝ ﻣﺎ ﺩﺍﻡ ﻟﻨﺎ ﻣﺼﺪﺭﺍﻥ ﻟﻠﻤﻌﺮﻓﺔ )ﺍﻟﻮﺣﻲ ﻭﺍﻟﻮﺟﻮﺩ( ﻓﻼﺑﺪ ﻟﻨﺎ ﻣﻦ ﻣﻨﻬﺞ ﳚﻤﻊ ﺑﲔ‬
‫ﺍﻻﺛﻨﲔ‪ :‬ﺑﲔ ﺍﳌﻨﻬﺞ ﺍﻟﻌﻠﻤﻲ ﻭﺑﲔ ﻣﻨﻬﺞ ﻧﺮﻳﺪﻩ ﻟﻠﻮﺣﻲ‪ ،‬ﻓﺎﻷﺻﻮﻟﻴﻮﻥ ﻗﺮﺭﻭﺍ ﻫﺬﺍ ﺍﳌﻨﻬﺞ ﻭﻓﻴﻪ ﻣﺎ ﻓﻴﻪ ‪ ..‬ﻭﻛﺜﲑ‬
‫ﻣﻦ ﻗﻀﺎﻳﺎﻩ ﻗﺎﺑﻠﺔ ﻟﻠﻨﻘﺾ ﻭﺍﻷﺧﺬ ﻭﺍﻟﺮﺩ ‪ ،"..‬ﻭﻟﻜﻦ ﻣﻦ ﺍﳌﻤﻜﻦ ﺗﻄﻮﻳﺮﻩ ﻟﻴﻜﻮﻥ ﻣﻨﻬﺠﺎ ﻟﻠﻮﺣﻲ ﺍﻟﺬﻱ‬
‫ﺳﻴﺘﻨﺎﻭﻝ ﻇﻮﺍﻫﺮ ﺍﺟﺘﻤﺎﻋﻴﺔ ﻭﻇﻮﺍﻫﺮ ﺇﻧﺴﺎﻧﻴﺔ )ﺹ ‪.(٥٠‬‬
‫ﻭﻗﺪ ﺃﻭﺿﺢ ﺍﻟﺪﻛﺘﻮﺭ ﺍﻟﻌﻠﻮﺍﱐ ﺿﻤﻦ ﻣﺎ ﻋﺮﺿﻪ ﰲ ﺳﻠﺴﻠﺔ ﻣﻦ ﺍﶈﺎﺿﺮﺍﺕ ﺍﳍﺎﻣﺔ ﺍﻟﱵ ﺃﻟﻘﻴﺖ ﰲ‬
‫ﺳﺘﺮﺍﺳﺒﻮﺭﺝ )‪ (١٩٨٨‬ﺃﻧﻪ ﻣﻦ ﺍﻟﺼﻌﺐ ﻣﺪ ﻣﻨﻬﺞ ﺃﺳﺲ ﰲ ﺍﻷﺻﻞ ﳌﻌﺎﳉﺔ ﺍﻟﻈﺎﻫﺮﺓ ﺍﻟﻔﻘﻬﻴﺔ ﻭﻫﻰ ﺫﺍﺕ‬

‫‪-١٤٠-‬‬
‫ﺻﻔﺔ ﺧﺎﺻﺔ ﺗﺘﺴﻢ ﺑﺎﳉﺰﺋﻴﺔ ﰲ ﺍﻟﻐﺎﻟﺐ‪ ،‬ﻟﻜﻲ ﻳﻜﻮﻥ ﺻﺎﳊﺎ ﳌﻌﺎﳉﺔ ﺍﻟﻈﺎﻫﺮﺓ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺃﻭ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﻟﱵ‬
‫ﻳﺮﺍﺩ ﺃﻥ ﺗﻜﻮﻥ ﻣﻌﺎﳉﺘﻬﺎ ﻣﺘﺼﻔﺔ ﺑﺎﻟﺘﻌﻤﻴﻢ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺍﻟﻈﺎﻫﺮﺓ ﺍﻟﻔﻘﻬﻴﺔ ﺍﳌﻄﻠﻮﺏ ﻣﻨﻬﺎ ﺃﻥ ﻧﺘﺒﲔ ﺍﳊﻜﻢ ﺍﻟﺸﺮﻋﻲ‬
‫ﺍﻟﺘﻜﻠﻴﻔﻲ ﺃﻭ ﺍﻟﻮﺿﻌﻲ ]ﻣﻌﻨﺎﻩ ﰲ ﻋﻠﻢ ﺍﻷﺻﻮﻝ ﻣﺎ ﻭﺿﻌﻪ ﺍﻟﺸﺎﺭﻉ ﻣﻦ ﺃﻣﺎﺭﺍﺕ ﻟﺜﺒﻮﺕ ﺃﻭ ﺍﻧﺘﻔﺎﺀ[‪ ،‬ﺃﻣﺎ‬
‫ﺍﻟﻈﺎﻫﺮﺓ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻹﻧﺴﺎﻧﻴﺔ ﻓﻨﺮﻳﺪ ﻣﻨﻬﺎ ﺃﻥ ﻧﺘﺒﲔ ﺍﻟﻘﻮﺍﻧﲔ ﻭﺍﻟﺴﻨﻦ ﻭﺷﺒﻜﺔ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﱵ ﳝﻜﻦ ﻋﻠﻰ‬
‫ﺿﻮﺋﻬﺎ ﺃﻥ ﻧﻘﻴﻢ ﻧﻈﺎﻣﺎ ﺻﺎﳊﹰﺎ‪ ..‬ﻻ ﺃﺗﻮﻗﻊ ﺃﻥ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﰲ ﻭﺿﻌﻪ ﺍﻟﺬﻱ ﺃﻋﺮﻓﻪ ﻗﺎﺩﺭ ﻋﻠﻰ ﺃﻥ ﻳﺴﺘﺠﻴﺐ‬
‫ﳍﺬﻩ ﺍﳊﺎﺟﺔ" )ﺹ ‪.(٣٩‬‬
‫ﺃﻣﺎ ﻋﻦ ﺍﳌﻼﺣﻈﺎﺕ ﺍﻟﱵ ﻳﺸﲑ ﺇﻟﻴﻬﺎ ﺍﻟﺪﻛﺘﻮﺭ ﺍﻟﻌﻠﻮﺍﱐ )ﺑﻄﺮﻳﻖ ﺍﻟﻨﻘﺪ‪-‬ﻣﻦ‪-‬ﺍﻟﺪﺍﺧﻞ ﺑﺎﻋﺘﺒﺎﺭﻩ‬
‫ﻣﺘﺨﺼﺼﺎ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ( ﺣﻮﻝ ﻣﻨﻬﺞ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻭﺍﻟﱵ ﻳﺮﻯ ﺃ‪‬ﺎ ﲢﺪ ﻣﻦ ﻓﺎﻋﻠﻴﺘﻪ ﰲ ﲢﻘﻴﻖ ﺍﳌﺄﻣﻮﻝ‬
‫ﻣﻦ ﻭﺭﺍﺀ ﺑﻨﺎﺀ ﻣﻨﺎﻫﺞ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻋﻠﻰ ﻏﺮﺍﺭﻩ ﻓﻴﻤﻜﻦ ﺇﲨﺎﳍﺎ ﰲ ﺛﻼﺛﺔ‪:‬‬
‫‪ -١‬ﺃﻥ ﺗﻌﺮﻳﻒ ﺍﻷﺻﻮﻟﻴﲔ ﻟﻺﲨﺎﻉ ﻭﺑﻴﺎ‪‬ﻢ ﳊﻘﻴﻘﺘﻪ "ﺃﻓﻘﺪ ﻫﺬﺍ ﺍﻟﺪﻟﻴﻞ ﻣﻌﻨﺎﻩ"‪ ،‬ﺇﺫ ﻗﺎﻟﻮﺍ ﺃﻧﻪ "ﺍﺗﻔﺎﻕ ﲨﻴﻊ‬
‫ﳎﺘﻬﺪﻱ ﺃﻣﺔ ﳏﻤﺪ ﰲ ﻋﺼﺮ ﻣﻦ ﺍﻟﻌﺼﻮﺭ ﻋﻠﻰ ﺃﻣﺮ ﻣﻦ ﺍﻷﻣﻮﺭ‪ ،‬ﻭﻫﺬﺍ ﺃﻣﺮ ﻳﺴﺘﺤﻴﻞ ﲢﻘﻴﻘﻪ"‪ ،‬ﺭﻏﻢ ﺃﻥ‬
‫ﺍﻹﲨﺎﻉ ﺩﻟﻴﻞ ﻣﻦ ﺃﻓﻀﻞ ﺍﻷﺩﻟﺔ‪ ،‬ﻭﻗﺪ "ﻛﻨـﺎ ﻧﺮﻳﺪ ﺃﻥ ﻧﺴﺘﺨﺪﻣﻪ ﺩﻟﻴﻼ ﳝﻜﻦ ﺃﻥ ﻳﻐﻄﻰ ﻣﺴﺎﺣﺔ ﻣﻦ‬
‫ﺍﳌﺴﺎﺣﺎﺕ ﺍﳋﺎﻟﻴﺔ ‪) "..‬ﺹ‪.(٤١‬‬
‫‪ -٢‬ﲡﻤﻴﺪ ﺍﻟﻌﻘﻞ ﻭﺇﻓﻘﺎﺩﻩ ﺃﳘﻴﺘﻪ ﻛﺪﻟﻴﻞ ﻧﺘﻴﺠﺔ ﻟﻜﺜﺮﺓ ﺍﻟﻘﻴﻮﺩ ﻭﺍﻟﻀﻮﺍﺑﻂ ﺍﻟﱵ ﻭﺿﻌﺖ ﻋﻠﻴﻪ ﺑﺴﺒﺐ ﻇﺮﻭﻑ‬
‫ﺍﺳﺘﺜﻨﺎﺋﻴﺔ ﻧﺘﺠﺖ ﻋﻦ ﺍﻧﻔﺼﺎﻝ ﻋﻠﻤﺎﺀ ﺍﻷﻣﺔ ﻋﻦ ﻗﻴﺎﺩ‪‬ﺎ ﺍﻟﺴﻴﺎﺳﻴﺔ ﻭﻋﺪﻡ ﳑﺎﺭﺳﺘﻬﻢ ﻟﻠﺤﻴﺎﺓ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ‬
‫ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﳌﺎ ﺣﺎﻭﻟﺖ ﺍﻟﻘﻴﺎﺩﺓ ﺍﻟﺴﻴﺎﺳﻴﺔ ﺍﻻﺳﺘﻌﺎﻧﺔ ﺑﻌﻨﺎﺻﺮ ﻓﻘﻬﻴﺔ ﻻ ﺗﺜﻖ ﻓﻴﻬﺎ ﺍﻷﻣﺔ ﻓﻘﺪ ﺣﺎﻭﻟﺖ‬
‫ﺍﻷﻣﺔ ﺍﻟﺪﻓﺎﻉ ﻋﻦ "ﻓﻘﻬﻬﺎ ﻭﻋﻦ ﺗﺸﺮﻳﻌﻬﺎ ﻭﻋﻦ ﺩﻳﻨﻬﺎ ﺑﺄﻥ ﺗﻘﻮﻝ ﺇﻣﺎ ﺃﻥ ﺗﺄﺗﻮﱐ ﺑﻨﺺ ﻣﻦ ﺍﻟﻜﺘﺎﺏ‬
‫ﻭﺍﻟﺴﻨﺔ ﻭﺇﻣﺎ ﺃﻥ ﺗﺄﺗﻮﱐ ﺑﺄﻗﻮﺍﻝ ﺇﻣﺎﻡ ﻣﻦ ﺍﻷﺋﻤﺔ ﺍﻟﺴﺎﺑﻘﲔ‪) "..‬ﺹ ‪ (٤٢‬ﳑﺎ ﺃﺩﻯ ﺇﱃ ﺇﻓﻘﺎﺩ ﺍﻟﻌﻘﻞ ﺍﳌﺴﻠﻢ‬
‫ﻟﻔﺎﻋﻠﻴﺘﻪ‪.‬‬
‫‪ -٣‬ﻛﻤﺎ ﺃﻥ ﺍﻻﺟﺘﻬﺎﺩ ﻗﺪ ﲤﺖ ﻣﻌﺎﻣﻠﺘﻪ ﻣﻌﺎﻣﻠﺔ ﺍﻹﲨﺎﻉ‪ ،‬ﻓﺸﺮﻭﻁ ﺍﻻﺟﺘﻬﺎﺩ "ﺑﺎﻟﻄﺮﻳﻘﺔ ﺍﻟﱵ ﻭﺿﻌﻬﺎ‬
‫ﺍﻷﺻﻮﻟﻴﻮﻥ ﻳﺴﺘﺤﻴﻞ ]ﻣﻌﻬﺎ[ ﺃﻥ ﲡﺪ ﳎﺘﻬﺪﹰﺍ" )ﺹ ‪.(٤٤‬‬
‫ﻭﻳﻘﺮﺭ ﺍﻟﺪﻛﺘﻮﺭ ﺍﻟﻌﻠﻮﺍﱐ ﺃﻧﻪ ﻻﺑﺪ ﻣﻦ ﺇﻋﺎﺩﺓ ﺍﻟﻨﻈﺮ ﰲ ﺍﻻﺟﺘﻬﺎﺩ ﻟﻴﻜﻮﻥ ﻣﻔﻬﻮﻣﻪ "ﻫﻮ ﺍﳌﻔﻬﻮﻡ ﺍﻟﺬﻱ ﻳﻨﺴﺠﻢ‬
‫ﻣﻊ ﻣﻘﺎﺻﺪ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺍﻟﺬﻱ ﳝﻜﻦ ﺃﻥ ﻧﺘﻌﺎﻣﻞ ﺑﻪ ﻣﻊ ﺍﻟﻈﻮﺍﻫﺮ ﺍﳌﺨﺘﻠﻔﺔ‪ ،‬ﺁﻧﺬﺍﻙ ﺭﲟﺎ ﻳﻜﻮﻥ ﻟﺪﻳﻨﺎ ﻓﻘﻪ ﻣﻦ‬
‫ﻧﻮﻉ ﺁﺧﺮ‪ ،‬ﻟﻴﺲ ﺍﻟﻔﻘﻪ ﰲ ﺍﻷﺣﻜﺎﻡ ﺍﳉﺰﺋﻴﺔ ﺍﻟﺸﺮﻋﻴﺔ ﺍﳌﻌﺮﻭﻓﺔ ﻭﺇﳕﺎ ﻓﻘﻪ ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﻧﺴﻤﻴﻪ ﻓﻘﻪ ﺍﻟﻮﺍﻗﻊ‪،‬‬
‫ﻓﺎﻟﺪﺭﺍﺳﺎﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﳌﺨﺘﻠﻔﺔ ﺗﻌﺪ ﻧﻮﻋﺎ ﻣﻦ ﻓﻘﻪ ﺍﻟﻮﺍﻗﻊ‪ ،"..‬ﻭﻳﻨﻌﻰ ﺍﻟﻔﻘﻴﻪ ﺍﻟﻨﺎﻗﺪ ﻋﻠﻰ ﺍﻟﻔﻘﻬﺎﺀ ﺇﳘﺎﳍﻢ ﻓﻘﻪ‬
‫ﺍﻟﻮﺍﻗﻊ ﻭﺍﻗﺘﺼﺎﺭﻫﻢ ﻋﻠﻰ ﺍﻟﻔﻬﻢ ﺍﻟﻠﻐﻮﻱ‪ ،‬ﻓﺎﳊﻜﻢ ﺍﻟﺸﺮﻋﻲ "ﺧﻄﺎﺏ ﺍﷲ ﺍﳌﺘﻌﻠﻖ ﺑﺄﻓﻌﺎﻝ ﺍﳌﻜﻠﻔﲔ ]ﺇﻣﺎ‬
‫ﺑﺎﻟﻄﻠﺐ[ ﺃﻭ ﺍﻟﺘﺨﻴﲑ‪ ،‬ﻭﺃﻥ ﺃﺭﻛﺎﻥ ﺍﳊﻜﻢ‪ :‬ﺣﺎﻛﻢ ﻭﻫﻮ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ‪ ..‬ﻭﳏﻜﻮﻡ ﻋﻠﻴﻪ ﻭﻫﻮ ﺍﳌﻜﻠﻒ‬
‫ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﳏﻜﻮﻡ ﺑﻪ‪ ،‬ﻭﻫﻮ ﺍﳊﻜﻢ‪ ..،‬ﰲ ﻓﻘﻬﻨﺎ ﺩﺭﺳﻨﺎ ﺍﳊﻜﻢ ﻭﻋﺮﻓﻨﺎ ﺍﳊﺎﻛﻢ‪ ..‬ﻭﻟﻜﻦ ﺍﶈﻜﻮﻡ ﻋﻠﻴﻪ ﺍﻟﺬﻱ‬

‫‪-١٤١-‬‬
‫ﻫﻮ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻃﺒﻴﻌﺘﻪ ‪ ،‬ﻗﻮﺗﻪ‪ ،‬ﺿﻌﻔﻪ ]ﻋﻨﺪﻣﺎ[ ﻧﺘﺤﺪﺙ ﻋﻦ ﺭﻓﻊ ﺍﳊﺮﺝ‪ ،‬ﻭﻋﻦ ﺍﻟﺘﻜﺎﻟﻴﻒ‪ ،‬ﻭﻋﻦ ﺳﺪ ﺍﻟﺬﺭﺍﺋﻊ‪،‬‬
‫ﻭﻋﻦ ﺍﳌﺼﻠﺤﺔ‪ ،‬ﻭﻋﻦ ﺍﻻﺳﺘﺤﺴﺎﻥ‪ ،‬ﻫﺬﻩ ﻛﻠﻬﺎ ﻻ ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﻧﻌﺮﻓﻬﺎ ﺩﻭﻥ ﺃﻥ ﻧﺘﻌﺮﻑ ﻋﻠﻰ ﻫﺬﺍ ﺍﶈﻜﻮﻡ‬
‫ﻋﻠﻴﻪ ﺍﻟﺬﻱ ﻫﻮ ﺍﻹﻧﺴﺎﻥ ﻓﺮﺩﹰﺍ ﺃﻭ ﺃﺳﺮﺓ ﺃﻭ ﺩﻭﻟﺔ ﺃﻭ ﻗﻴﺎﺩﺓ" )ﺹ ‪.(٤٤‬‬
‫ﻭﻳﻀﻴﻒ ﺍﻟﺪﻛﺘﻮﺭ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺃﺑﻮ ﺳﻠﻴﻤﺎﻥ )‪ (١٩٩٠‬ﰲ ﻧﻔﺲ ﺍﻻﲡﺎﻩ ﺃﻥ "ﺍﻟﻌﻘﻞ ﺍﳌﺴﻠﻢ ﻭﺍﳌﻨﻬﺞ ﺍﻷﺻﻮﱄ‬
‫ﻗﺪ ﻗﺪﻣﺎ ﻟﻺﻧﺴﺎﻧﻴﺔ ﺗﺮﺍﺛﺎ ﻭﻓﻜﺮﺍ ﺣﻀﺎﺭﻳﺎ ﻏﲑ ﻣﺴﺒﻮﻕ ﺃﺿﺎﺀ ﺣﻠﻜﺔ ﺍﻷﻓﻖ ﺍﻹﻧﺴﺎﱐ ﻛﻠﻪ‪] ،‬ﻭﻟﻜﻦ[ ﻣﻊ ﺗﻌﺎﻇﻢ‬
‫ﺍﳍﻮﺓ ﺑﲔ ﺍﻟﻐﺎﻳﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺍﻻﻟﺘﺰﺍﻡ ﺍﻹﺳﻼﻣﻲ ﺿ ‪‬ﻌﻒ ﺍﻷﺛﺮ ﺍﻹﺳﻼﻣﻲ‪] ..‬ﻭﺍﻟﻴﻮﻡ[ ﻓﺈﻥ ﺟﻮﻫﺮ ﺃﺯﻣﺔ ﻫﺬﻩ‬
‫ﺍﻷﻣﺔ ﺇﳕﺎ ﻳﻨﺒﻊ ﻣﻦ ﺍﳉﻤﻮﺩ ﻭﺍﻟﻘﺼﻮﺭ ﻭﺍﻟﺘﺪﻫﻮﺭ ﺍﻟﺬﻱ ﺃﱂ ﲟﻨﻬﺠﻴﺔ ﻓﻜﺮﻫﺎ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﳑﺎ ﺃﺩﻯ ﺇﱃ ﺗﺪﻫﻮﺭ‬
‫ﻗﺪﺭﺍ‪‬ﺎ‪ ) "..‬ﺹ ﺹ ‪ ،(١١٣ ،١٠٨‬ﻭﻟﻌﻞ ﻫﺬﺍ ﻛﻠﻪ ﻳﺸﲑ ﻣﻦ ﺟﻬﺔ ﺇﱃ ﺃﻧﻪ ﻻ ﺻﻼﺡ ﳍﺬﻩ ﺍﻷﻣﺔ ﺇﻻ ﲟﺎ‬
‫ﺻﻠﺢ ﺑﻪ ﺃﻭﳍﺎ‪ ،‬ﺃﻱ ﲟﻨﻬﺞ ﺃﺻﻮﱄ ﻣﺴﺘﺠﻴﺐ ﲜﺮﺃﺓ ﻭﻓﺎﻋﻠﻴﺔ ﳊﺎﺟﺎﺕ ﺍﻟﻮﺍﻗﻊ ﺍﳌﺘﻐﲑ‪ ،‬ﺳﺎﺋﺮ ﰲ ﺣﺪﻭﺩ ﺍﻟﺘﻮﺟﻴﻪ‬
‫ﺍﻹﳍﻲ ﻭﻣﻨﻀﺒﻂ ﺑﻪ‪ ،‬ﲟﺎ ﻻ ﻳﺘﺮﻙ ﳎﺎﻻ ﳌﺴﺎﺣﺎﺕ ﺧﺎﻟﻴﺔ ﻣﻦ ﺣﻴﺎﺓ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﳌﺴﻠﻤﺔ ﺗﻐﻴﺐ ﻋﻨﻬﺎ ﴰﺲ‬
‫ﺍﳌﻨﻬﺠﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻴﺔ ﻓ‪‬ﺘﻤﻸ ﺑﻐﺜﺎﺀ ﻣﻦ ﺇﻓﺮﺍﺯ ﺍﻟﻌﻘﻮﻝ ﺍﻟﺒﺸﺮﻳﺔ ﻏﲑ ﺍﳌﻬﺘﺪﻯ ﺑﻨﻮﺭ ﺍﻟﻮﺣﻲ ﻭﻏﲑ ﺍﳌﻨﻀﺒﻂ‬
‫ﺑﻀﻮﺍﺑﻄﻪ‪ .‬ﻛﻤﺎ ﺃﻥ ﻫﺬﺍ ﻛﻠﻪ ﻳﺸﲑ ﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ ﺇﱃ ﺣﺎﺟﺘﺎ ﺍﳌﺎﺳﺔ ﺇﱃ ﺟﻬﻮﺩ ﺟﻬﺎﺑﺬﺓ ﺍﳌﺘﺨﺼﺼﲔ ﰲ‬
‫ﺍﳌﻨﺎﻫﺞ ﺍﻷﺻﻮﻟﻴﺔ ﳑﻦ ﻟﺪﻳﻬﻢ ﺍﻟﻘﺪﺭﺓ ﻭﺍﻟﻜﻔﺎﺀﺓ ﺍﻟﱵ ﳝﻜﻦ ‪‬ﺎ ﺃﻥ ﺗﺴﺘﺠﻴﺐ ﺗﻠﻚ ﺍﳌﻨﺎﻫﺞ ﻟﻠﻘﻀﺎﻳﺎ ﺍﻟﻜﻠﻴﺔ‬
‫ﺍﻷﻭﺳﻊ ﺍﻟﱵ ‪‬ﺘﻢ ‪‬ﺎ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﺣﱴ ﺗﺘﻜﺎﻣﻞ ‪‬ﺬﺍ ﻋﻠﻮﻡ ﺍﻹﺳﻼﻡ‪ ،‬ﲟﺎ ﳜﺪﻡ ﺍﻷﻣﺔ ﻭﺣﺎﺟﺎ‪‬ﺎ ﻭﲟﺎ‬
‫ﻳﻌﻴﻨﻬﺎ ﻋﻠﻰ ﺍﻟﻨﻬﻮﺽ ﻣﻦ ﻛﺒﻮ‪‬ﺎ‪.‬‬

‫‪@ Zòr톧a@òîÇbànuüa@âìÜÈÛa@wçbäß@åß@ÑÓì½a@@HRI‬‬
‫ﻟﻘﺪ ﳋﺺ ﺍﻟﺪﻛﺘﻮﺭ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﻫﺎﺷﻢ ﺭﻣﺰﻱ )‪١٩٨٤‬ﺏ( ﻣﻮﻗﻒ ﺍﳌﻨﻬﺞ "ﺍﻟﻌﻠﻤﻲ" ﻟﻠﺒﺤﺚ ﰲ‬
‫ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﺍﻵﺛﺎﺭ ﺍﳌﺘﺮﺗﺒﺔ ﻋﻠﻰ ﺍﺗﺒﺎﻉ ﻫﺬﺍ ﺍﳌﻨﻬﺞ )ﺍﳌﺴﺘﻤﺪ ﻣﻦ ﻣﻨﺎﻫﺞ ﺍﻟﺒﺤﺚ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻄﺒﻴﻌﻴﺔ(‬
‫ﻋﻠﻰ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺗﻠﺨﻴﺼﺎ ﺟﻴﺪﹰﺍ ﺣﲔ ﺃﺷﺎﺭ ﺇﱃ ﻋﺪﻡ ﻣﻼﺀﻣﺔ ﺗﻠﻚ ﺍﳌﻨﺎﻫﺞ ﻟﻠﺪﺭﺍﺳﺎﺕ ﺍﻹﻧﺴﺎﻧﻴﺔ‪،‬‬
‫ﻭﺍﱃ ﺃﻥ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﳌﻨﺼﺒﺔ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﻭﺍ‪‬ﺘﻤﻊ ﻧﺘﻴﺠﺔ ﻟﺬﻟﻚ ﻗﺪ "ﻏﲑﺕ ﺍﲡﺎﻫﻬﺎ ﻭﻃﺮﻳﻘﺘﻬﺎ‪،‬‬
‫ﻭﺗﺸﻌﺒﺖ ﻣﻮﺿﻮﻋﺎ‪‬ﺎ ﻭﻓﺮﻭﻋﻬﺎ ﺑﺸﻜﻞ ﱂ ﺗﻌﺪ ﻣﻌﻪ ﺇﳚﺎﺑﻴﺔ ﺃﻭ ﻋﻠﻤﻴﺔ‪ ..‬ﻛﻤﺎ ﺍﺧﺘﻠﻄﺖ ﻓﻴﻬﺎ ﺍﳊﻘﺎﺋﻖ ﺑﺎﻷﻭﻫﺎﻡ‬
‫ﺍﺧﺘﻼﻃﺎ ﺟﻌﻠﻬﺎ ﻋﺎﺟﺰﺓ ﻋﻦ ﺳﺪ ﺍﻟﻔﺠﻮﺓ ﺍﻟﺜﻘﺎﻓﻴﺔ‪ ،‬ﺑﻞ ﺟﻌﻠﻬﺎ ﺃﺿﻌﻒ ﻭﺳﻴﻠﺔ ﰲ ﳎﺎﻝ ﺍﳊﻔﺎﻅ ﻋﻠﻰ ﺗﻮﺍﺯﻥ‬
‫ﺍ‪‬ﺘﻤﻊ ﺍﻹﻧﺴﺎﱐ ﻭﺇﻳﻘﺎﻑ ﺍﻟﺘﺮﺍﺟﻊ ﺍﻟﺜﻘﺎﰲ ﺃﻣﺎﻡ ﺍﻟﺘﻔﺠﺮ ﺍﳌﻌﺮﰲ ﻭﺍﻟﺘﻄﻮﺭ ﺍﻟﺘﻜﻨﻮﻟﻮﺟﻲ‪) "..‬ﺹ ‪ ،(٦٢‬ﻭﺗﻠﻚ‬
‫ﻣﻘﻮﻻﺕ ﻻ ﳝﺎﺭﻯ ﰲ ﺻﺪﻗﻬﺎ ﻭﻣﻄﺎﺑﻘﺘﻬﺎ ﳌﻘﺘﻀﻰ ﺃﺣﻮﺍﻝ ﺍﻷﻣﻢ ﺍﻟﻴﻮﻡ ﺇﻻ ﻣﻜﺎﺑﺮ‪ ،‬ﻓﺎ‪‬ﺘﻤﻌﺎﺕ ﺍﳌﻌﺎﺻﺮﺓ ﺍﻟﱵ‬
‫ﻗﻌﺪﺕ ﺯﻣﻨﹰﺎ ﺗﻨﺘﻈﺮ ﺍﳍﺪﺍﻳﺔ ﰲ ﻓﻬﻢ ﺍﻟﻨﻔﺲ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﻋﻠﻰ ﺃﻳﺪﻱ ﺃﻣﺜﺎﻝ ﺳﺠﻤﻮﻧﺪ ﻓﺮﻭﻳﺪ‪ ،‬ﻭﰱ ﺗﺮﺑﻴﺔ ﺃﺑﻨﺎﺋﻬﺎ ﰲ‬
‫ﺿﻮﺀ ﺣﻜﻤﺔ ﺃﻣﺜﺎﻝ ﺩﻛﺘﻮﺭ ﺳﺒﻮﻙ‪ ،‬ﻭﰱ ﺑﻨﺎﺀ ﺣﻴﺎ‪‬ﺎ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻋﻠﻰ ﺃﻳﺪﻱ ﺃﻣﺜﺎﻝ ﺁﺩﻡ ﲰﻴﺚ‬
‫ﻭﻛﺎﺭﻝ ﻣﺎﺭﻛﺲ ﱂ ﺗﺆﺏ ﻋﻠﻰ ﺃﻳﺪﻱ ﻫﺆﻻﺀ ﻭﻗﺮﻧﺎﺋﻬﻢ ﺇﻻ ﺑﺎﳋﺴﺮﺍﻥ ﺍﳌﺒﲔ ﺍﻟﺬﻱ ﺗﺼﺮﺥ ﺑﻪ ﺃﺣﻮﺍﻝ‬

‫‪-١٤٢-‬‬
‫ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﳌﻌﺎﺻﺮﺓ‪ ،‬ﲟﺎ ﺗﻔﻴﺾ ﺑﻪ ﺣﻴﺎﺓ ﺍﻟﻨﺎﺱ ﻓﻴﻬﺎ ﻣﻦ ﺍﺧﺘﻼﻻﺕ ﻭﻣﻈﺎﱂ‪ ،‬ﺗﺒﺪﻭ ﻣﻈﺎﻫﺮﻫﺎ ﻋﻠﻰ ﻣﺴﺘﻮﻯ‬
‫ﺍﻷﻓﺮﺍﺩ ﻛﻤﺎ ﺗﺒﺪﻭ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍ‪‬ﺘﻤﻌﺎﺕ ﻭﻋﻠﻰ ﺍﳌﺴﺘﻮﻯ ﺍﻟﺪﻭﱄ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﻫﻮ ﻧﻮﻉ ﺍﳍﺪﺍﻳﺔ ﺍﻟﱵ ﺗﻘﺪﻣﻬﺎ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻟﻠﻤﺠﺘﻤﻌﺎﺕ‪ ،‬ﻓﻼ ﻏﺮﻭ ﺃﻥ ﻳﺘﺨﺬ‬
‫ﺍﻟﻜﺜﲑﻭﻥ ﻣﻨﻬﺎ ﻣﻮﻗﻔﺎ ﺭﺍﻓﻀﺎ‪ ،‬ﻭﺃﻥ ﻳﻌﻴﺪﻭﺍ ﺍﻟﻨﻈﺮ ﻭﳚﺪ‪‬ﻭﺍ ﰲ ﺍﻟﺒﺤﺚ ﻋﻦ ﻣﺼﺎﺩﺭ ﺃﺻﺪﻕ ﻣﻨﻬﺎ ﻟﻠﺘﻮﺟﻴﻪ‬
‫ﺍﻟﻔﺮﺩﻱ ﻭﺍ‪‬ﺘﻤﻌﻲ‪ ،‬ﻭﻟﻜﻦ ﳌﺎ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﻌﻠﻮﻡ ﻗﺪ ﺣﻘﻘﺖ ﺃﻳﻀﹰﺎ ﺑﻌﺾ ﺍﻟﻨﺠﺎﺣﺎﺕ ﰲ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻷﻣﻮﺭ‬
‫ﺍﳉﺰﺋﻴﺔ ﻛﻤﺎ ﻗﺪﻣﻨﺎ‪ ،‬ﻓﺎﻧﻪ ﻗﺪ ﻳﻜﻮﻥ ﻣﻦ ﺍﳌﻔﻴﺪ ﻟﺘﺤﺪﻳﺪ ﻣﻮﻗﻔﻨﺎ ﻣﻦ ﻫﺬﻩ ﺍﻟﻌﻠﻮﻡ ﻭﻣﻦ ﻣﺪﻯ ﺇﻣﻜﺎﻥ ﺍﻻﻋﺘﻤﺎﺩ‬
‫ﻋﻠﻰ ﻣﻨﺎﻫﺠﻬﺎ ﺿﻤﻦ ﺇﻃﺎﺭ ﻣﻨﻬﺠﻴﺔ ﺍﻟﺘﻮﺟﻴﻪ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ ﺃﻥ ﻧﻨﻈﺮ ﺃﻳﻀﹰﺎ ﰲ ﺟﻮﺍﻧﺐ ﺍﻟﻀﻌﻒ ﺃﻭ‬
‫ﺍﻟﻘﺼﻮﺭ ﰲ ﺗﻠﻚ ﺍﻟﻌﻠﻮﻡ ﻭﻣﻨﺎﻫﺠﻬﺎ‪ ،‬ﻟﺘﻼﰱ ﻫﺬﻩ ﺍﳉﻮﺍﻧﺐ ﻣﻦ ﺍﻟﻀﻌﻒ‪ ،‬ﻭﺍﺳﺘﻜﻤﺎﻝ ﺟﻮﺍﻧﺐ ﺍﻟﻘﺼﻮﺭ‪ ،‬ﺿﻤﻦ‬
‫ﻣﻨﻬﺠﻴﺔ ﺃﴰﻞ‪.‬‬
‫ﺇﻥ ﺑﺎﺳﺘﻄﺎﻋﺘﻨﺎ ﰲ ﺿﻮﺀ ﻣﺎ ﻋﺮﺿﻨﺎﻩ ﰲ ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﱐ ﺃﻥ ﳕﻴﺰ ﺑﻮﺿﻮﺡ ﻋﺎﻣﻠﲔ ﺟﻮﻫﺮﻳﲔ ﳝﻜﻦ ﺍﻟﻨﻈﺮ‬
‫ﺇﻟﻴﻬﻤﺎ ﻋﻠﻰ ﺃ‪‬ﻤﺎ ﻣﻦ ﺃﻫﻢ ﺃﺳﺒﺎﺏ ﺍﻟﻀﻌﻒ ﻭﺍﻟﻘﺼﻮﺭ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ‪ ،‬ﻳﺘﺼﻞ ﺃﻭﳍﻤﺎ ﺑﺎﳌﻨﻬﺞ‬
‫ﻭﻳﺘﺼﻞ ﺍﻵﺧﺮ ﺑﻄﺒﻴﻌﺔ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻹﻧﺴﺎﻧﻴﺔ؛ ﻓﺄﻣﺎ ﻣﻦ ﺟﻬﺔ ﺍﳌﻨﻬﺞ ﻓﺎﻧﻪ ﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥ ﺍﻟﻔﻠﺴﻔﺔ‬
‫ﺍﻟﻮﺿﻌﻴﺔ ﺍﻟﱵ ﺩﻋﺎ ﺇﻟﻴﻬﺎ ﺃﻭﺟﻴﺴﺖ ﻛﻮﻧﺖ ﻭﺃﺷﺎﻋﻬﺎ‪ ،‬ﻗﺪ ﻗﺎﻣﺖ ﻋﻠﻰ ﻧﻈﺮﺓ ﻣﺎﺩﻳﺔ ﲝﺘﺔ ﻟﻠﻮﺟﻮﺩ ﻭﻟﻺﻧﺴﺎﻥ‪،‬‬
‫ﺗﻌﻜﺲ ﺍﻟﺘﺼﻮﺭﺍﺕ ﺍﻟﺘﻘﻠﻴﺪﻳﺔ ﰲ ﻋﻠﻢ ﺍﻟﻄﺒﻴﻌﺔ ﻭﻟﻔﻠﺴﻔﺔ ﺍﻟﻌﻠﻢ ﺍﳌﺮﺗﺒﻄﺔ ‪‬ﺎ ﰲ ﺍﻟﻘﺮﻥ ﺍﻟﺘﺎﺳﻊ ﻋﺸﺮ‪ ،‬ﻛﻤﺎ‬
‫ﺍﺳﺘﻬﺪﻓﺖ ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ﻗﻄﻊ ﻛﻞ ﺻﻠﺔ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺑﺎﻟﺪﻳﻦ ﳑﺜﻼ ﰲ ﺍﻟﻜﻨﻴﺴﺔ‪ ،‬ﻹﺑﻌﺎﺩ ﺗﺄﺛﲑ‬
‫ﻼ ﻟﻠﻤﻌﺮﻓﺔ‪ ،‬ﳑﺎ ﺃﲦﺮ ﰲ‬
‫ﺍﳌﻌﺘﻘﺪﺍﺕ ﺍﳋﺮﺍﻓﻴﺔ ﻋﻦ ﳎﺎﻝ ﺍﻟﻌﻠﻢ‪ ،‬ﻓﻠﻢ ﺗﻌﺘﺮﻑ ﺍﻟﻮﺿﻌﻴﺔ ﺑﻐﲑ ﻣﻌﻄﻴﺎﺕ ﺍﳊﺲ ﺳﺒﻴ ﹰ‬
‫ﺍﻟﻨﻬﺎﻳﺔ ﻋﻠﻮﻣﹰﺎ ﺍﺟﺘﻤﺎﻋﻴﺔ ﺗﻘﻒ ﻋﻠﻰ ﺳﺎﻕ ﻭﺍﺣﺪﺓ ﺃﺟﻬﺪﺕ ﻧﻔﺴﻬﺎ ﺇﺟﻬﺎﺩﹰﺍ ﺷﺪﻳﺪﹰﺍ ﰲ ﺩﺭﺍﺳﺔ ﻣﺎ ﻫﻮ ﻣﺎﺩﻱ‬
‫ﺑﺪﱐ ﰲ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﺃﻏﻔﻠﺖ ﺃﻭ ﲡﺎﻫﻠﺖ ﺍﳉﺎﻧﺐ ﺍﻟﺮﻭﺣﻲ ﻏﲑ ﺍﳌﺎﺩﻱ ﺍﻟﺬﻱ ﻳﻨﺘﻤﻲ ﺇﱃ ﻋﺎﱂ ﺍﻟﻐﻴﺐ‪ ،‬ﻓﻠﻤﺎ‬
‫ﺃﳘﻠﺖ ﻣﺼﺪﺭ ﺍﳌﻌﺮﻓﺔ ﺑﺎﻟﻐﻴﺐ ﺃﻻ ﻭﻫﻮ ﺍﻟﻮﺣﻲ‪ ،‬ﻓﺈ‪‬ﺎ ﻗﺪ ﺿﻠﺖ ﻓﺄﺿﻠﺖ ﺃﺟﻴﺎﻻ ﻣﺘﻌﺎﻗﺒﺔ ﻣﻦ ﺍﻟﺒﺸﺮ ﳑﻦ‬
‫ﺃﺣﺴﻨﻮﺍ ﺍﻟﻈﻦ ﺑﺘﻠﻚ "ﺍﻟﻌﻠﻮﻡ" ﺍﻟﱵ ﺣﺴﺒﻮﺍ ﺃ‪‬ﺎ ﻋﻠﻰ ﺷﻲﺀ‪ ،‬ﻧﺘﻴﺠﺔ ﻻﺩﻋﺎﺀﺍ‪‬ﺎ ﺍﻟﺒﻌﻴﺪﺓ‪.‬‬
‫ﻼ ﰲ ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ ﺇﱃ ﺃﻥ ﺍﻻﻛﺘﺸﺎﻓﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ ﺍﳊﺪﻳﺜﺔ ﰲ ﻋﻠﻢ ﺍﻟﻄﺒﻴﻌﺔ ﻋﻠﻰ‬ ‫ﻭﻟﻘﺪ ﺃﺷﺮﻧﺎ ﺗﻔﺼﻴ ﹰ‬
‫ﺃﻳﺪﻱ ﺃﻳﻨﺸﺘﺎﻳﻦ ﻭﻫﺎﻳﱰﺑﺮﺝ ﻗﺪ ﺃﻃﺎﺣﺖ ﺑﺘﻠﻚ ﺍﻟﻨﻈﺮﺓ ﺍﳌﺎﺩﻳﺔ ﺍﻟﺘﻘﻠﻴﺪﻳﺔ ﻟﻠﻌﻠﻢ‪ ،‬ﻭﺍﱃ ﺃﻥ ﻫﺬﻩ ﺍﻻﻛﺘﺸﺎﻓﺎﺕ ﻗﺪ‬
‫ﺗﺮﺗﺒﺖ ﻋﻠﻴﻬﺎ ﻣﺮﺍﺟﻌﺔ ﺟﺬﺭﻳﺔ ﰲ ﺍﲡﺎﻫﺎﺕ ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻮﻡ ﺧﻼﻝ ﺍﻟﻌﻘﻮﺩ ﺍﻷﺭﺑﻌﺔ ﺍﻷﺧﲑﺓ‪ ،‬ﳑﺎ ﺃﺳﻔﺮ ﻋﻦ ﻇﻬﻮﺭ‬
‫ﺍﻟﻮﺟﻬﺔ ﺍﳉﺪﻳﺪﺓ ﰲ ﺍﻟﻌﻠﻢ ‪ The New Paradigm‬ﻛﺜﻮﺭﺓ ﻋﻠﻰ ﺍﻟﻮﺿﻌﻴﺔ ﺍﻹﻣﺒﲑﻳﻘﻴﺔ ﺍﻟﱵ ﻻ ﺗﺰﺍﻝ ﻫﻲ‬
‫ﺍﻷﺳﺎﺱ ﺍﻟﻔﻠﺴﻔﻲ ﺍﻟﺬﻱ ﻳﻘﻮﻡ ﻋﻠﻴﻪ ﺑﻨﺎﺀ ﺍﻟﻌﻠﻢ ﺍﻟﺘﻘﻠﻴﺪﻱ ﺇﱃ ﻳﻮﻣﻨﺎ ﻫﺬﺍ‪ .‬ﻭﻗﺪ ﺃﻭﺿﺤﻨﺎ ﻓﻴﻤﺎ ﺳﺒﻖ ﺃﻥ ﻫﺬﻩ‬
‫ﺍﻟﺘﻄﻮﺭﺍﺕ ﺍﻟﺮﺍﺋﻌﺔ ﰲ ﳎﺎﻝ ﻋﻠﻢ ﺍﻟﻄﺒﻴﻌﺔ ﻭﻋﻠﻮﻡ ﺍﻷﻋﺼﺎﺏ ﻗﺪ ﺃﺩﺕ ﺇﱃ ﻓﺘﺢ ﺍ‪‬ﺎﻝ ﻣﻦ ﺟﺪﻳﺪ ﳓﻮ ﺃﺧﺬ‬
‫ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﻌﻘﻠﻴﺔ ﻭﺍﳌﻌﺮﻓﻴﺔ ﺑﻞ ﻭﺍﻟﺮﻭﺣﻴﺔ ﰲ ﺍﻻﻋﺘﺒﺎﺭ ﰲ ﺿﻮﺀ ﻫﺬﺍ "ﺍﳌﻨﻈﻮﺭ ﺍﳉﺪﻳﺪ ﻟﻠﻌﻠﻢ" )ﺃﻭﺟﺮﻭﺱ‬
‫ﻭﺳﺘﺎﻧﺴﻴﻮ‪ ،(١٩٨٤ ،‬ﻭﻕ ﺑﻴﻨﺎ ﺃﻥ ﻫﺬﺍ ﺍﻟﺘﺤﻮﻝ ﰲ ﻧﻈﺮﻳﺔ ﺍﳌﻌﺮﻓﺔ ﺍﳊﺪﻳﺜﺔ ﻭﰱ ﺍﳌﻨﻬﺞ ﺍﻟﻌﻠﻤﻲ ﺍﳉﺪﻳﺪ ﰲ‬

‫‪-١٤٣-‬‬
‫ﺩﺭﺍﺳﺔ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻳﻔﺘﺢ ﺍﻟﺒﺎﺏ ﻋﻠﻰ ﻣﺼﺮﺍﻋﻴﻪ ﺃﻣﺎﻡ ﻣﺸﺮﻭﻋﻴﺔ ﺍﻹﻓﺎﺩﺓ ﻣﻦ ﻣﺼﺎﺩﺭ ﻟﻠﻌﻠﻢ ﻣﺘﺠﺎﻭﺯﺓ‬
‫ﳌﻌﻄﻴﺎﺕ ﺍﳊﺲ‪ ،‬ﻭﻫﻰ ﻋﻨﺪﻧﺎ ﻟﻴﺴﺖ ﺷﻴﺌﺎ ﺁﺧﺮ ﺇﻻ ﻭﺣﻲ ﺍﻟﺴﻤﺎﺀ ﻭﻫﺪﻯ ﺍﷲ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺬﻱ ﻗﺎﻣﺖ ﻋﻠﻴﻪ‬
‫ﺣﻀﺎﺭﺓ ﺍﻹﺳﻼﻡ ﰲ ﻋﺼﺮﻫﺎ ﺍﻟﺰﺍﻫﺮ ﺍﻷﻭﻝ‪ ،‬ﺣﻴﺚ ﳝﺪ ﺍﻟﻮﺣﻲ ﺍﻹﻧﺴﺎﻥ ﺑﺎﻷﻃﺮ ﺍﻟﺘﺼﻮﺭﻳﺔ ﺍﻟﻌﺎﻣﺔ ﻭﻟﻜﻨﻪ‬
‫ﻳﻄﺎﻟﺐ ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ﺑﺎﺳﺘﺨﺪﺍﻡ ﺍﳊﻮﺍﺱ ﻭﺍﻟﻌﻘﻞ ﰲ ﺍﺳﺘﻜﺸﺎﻑ ﺳﻨﻦ ﺍﷲ ﰲ ﺍﻷﻧﻔﺲ ﻭﰱ ﺍﻵﻓﺎﻕ‬
‫ﰲ ﺗﻨﺎﻏﻢ ﺗﺎﻡ ﻭﻭﺣﺪﺓ ﻛﺎﻣﻠﺔ‪.‬‬
‫ﻭﺃﻣﺎ ﻣﻦ ﺟﻬﺔ ﺍﻟﻨﻈﺮ ﺇﱃ ﻃﺒﻴﻌﺔ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻓﺈﻥ ﻣﻦ ﺃﺧﻄﺮ ﺍﻷﺧﻄﺎﺀ ﺍﻟﱵ ﻭﻗﻌﺖ‬
‫ﻓﻴﻬﺎ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺗﺘﻤﺜﻞ ﰲ ﺍﻟﺘﻮﻫﻢ ﺑﺄﻥ ﺩﺭﺍﺳﺔ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻋﺘﻤﺎﺩﺍ ﻋﻠﻰ ﺍﻷﺷﻜﺎﻝ‬
‫ﻭﺍﻟﺼﻮﺭ ﺍﻟﱵ ﺗﺘﺒﺪﻯ ‪‬ﺎ ﰲ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﻟﻘﺎﺋﻤﺔ ﻣﻮﺿﻮﻉ ﺍﻟﺪﺭﺍﺳﺔ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻣﻨﻄﻠﻘﺎ ﻟﻠﻔﻬﻢ ﺍﳌﻮﺿﻮﻋﻲ‬
‫ﻟﻺﻧﺴﺎﻥ ﻭﺍﳊﻴﺎﺓ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ؛ ﻭﻳﻜﻤﻦ ﺍﳋﻠﻞ ﺍﳋﻄﲑ ﰲ ﻫﺬﺍ ﺍﳌﻨﻄﻖ ﰲ ﺍﻟﺘﻐﺎﻓﻞ ﻋﻦ ﻗﻀﻴﺔ ﺍﳌﻌﻴﺎﺭﻳﺔ ﺍﻟﱵ ﻫﻲ‬
‫ﺟﺰﺀ ﻻ ﻳﺘﺠﺰﺃ ﺃﺑﺪﺍ ﻣﻦ ﺍﻟﻮﺟﻮﺩ ﺍﻟﺒﺸﺮﻯ ﰲ ﻛﻞ ﺻﻮﺭﻩ )ﻭﺇﻥ ﱂ ﺗﻜﻦ ﻻﺯﻣﺔ ﻟﺪﺭﺍﺳﺔ ﺍﻟﻮﺟﻮﺩ ﺍﳌﺎﺩﻱ‪ ،‬ﺍﻟﺬﻱ‬
‫ﺗﺘﻌﺮﺽ ﻟﻪ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻄﺒﻴﻌﻴﺔ ﺑﺎﻟﺪﺭﺍﺳﺔ(‪.‬‬
‫ﺇﻧﻨﺎ ﺇﺫﺍ ﺗﺄﻣﻠﻨﺎ ﻃﺒﻴﻌﺔ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻔﺮﺩ ﻭﻃﺒﻴﻌﺔ ﺍ‪‬ﺘﻤﻊ ﺍﻹﻧﺴﺎﱐ ﻓﺈﻧﻨﺎ ﻧﺪﺭﻙ ﻋﻠﻰ ﺍﻟﻔﻮﺭ ﺃﻥ ﻣﻦ‬
‫ﺍﳌﺴﺘﺤﻴﻞ ﺑﻨﺎﺀ ﻋﻠﻮﻡ ﺍﺟﺘﻤﺎﻋﻴﺔ ﻋﻠﻰ ﺃﺳﺎﺱ ﺍﳌﻼﺣﻈﺔ ﺍﳋﺎﺭﺟﻴﺔ ﻭﺍﻟﺘﺠﺮﺑﺔ ﺍﻟﱵ ﺗﻨﺼﺐ ﻋﻠﻰ ﻣﺎ ﻫﻮ ﻭﺍﻗﻊ‬
‫ﻭﻛﺎﺋﻦ ﻭﺣﺪﻩ‪ ،‬ﻷﻥ ﻣﺎ ﻫﻮ ﻭﺍﻗﻊ ﻭﻛﺎﺋﻦ ﻻ ﳝﺜﻞ ﰲ ﺫﺍﺗﻪ ﻧﺎﻣﻮﺳﺎ ﺃﻭ ﻗﺎﻧﻮﻧﺎ ﺍﺟﺘﻤﺎﻋﻴﺎ ﻭﺇﳕﺎ ﻫﻮ ﻳﻌﺘﱪ ﳎﺮﺩ‬
‫ﻭﺻﻒ ﶈﺼﻠﺔ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ ﺍﶈﺪﺩﺓ ﺍﻟﱵ ﺍﺧﺘﺎﺭﻫﺎ ﺍﻟﺒﺸﺮ ﲢﺖ ﻇﺮﻭﻑ ﻣﻌﻴﻨﺔ‪ ،‬ﻭﻟﻮ ﺃﻥ ﻧﻔﺲ ﺃﻭﻟﺌﻚ ﺍﻟﺒﺸﺮ‬
‫ﻗﺪ ﺍﲣﺬﻭﺍ ﳍﻢ ﺃﻃﺮﺍ ﻣﺮﺟﻌﻴﺔ ﳐﺘﻠﻔﺔ‪ ،‬ﻓﺎﻋﺘﻘﺪﻭﺍ ﻣﺜﻼ ﺑﺪﻳﺎﻧﺔ ﺑﻌﻴﻨﻬﺎ‪ ،‬ﺃﻭ ﺍﻟﺘﺰﻣﻮﺍ ﺃﻳﺪﻳﻮﻟﻮﺟﻴﺔ ﺃﺧﺮﻯ ﻻﲣﺬ‬
‫ﻭﺍﻗﻌﻬﻢ ﻭﻣﺎ ﻫﻮ ﻛﺎﺋﻦ ﻓﻴﻬﻢ ﺻﻮﺭﺓ ﻭﺍﻗﻌﻴﺔ ﳐﺘﻠﻔﺔ‪ ،‬ﻭﻫﻨﺎ ﻳﺪﺧﻞ ﰲ ﺍﻟﺼﻮﺭﺓ "ﻣﺎ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ" )ﺃﻱ‬
‫ﺍﻟﻌﻨﺼﺮ ﺍﳌﻌﻴﺎﺭﻱ( ﻷﻧﻪ ﺑﺪﻭﻥ ﺍﳉﺎﻧﺐ ﺍﳌﻌﻴﺎﺭﻱ ﻳﺼﺒﺢ ﺍﻷﻣﺮ ﻧﺴﺒﻴﺎ ﻭ ﻳﻜﻮﻥ ﻛﻞ ﺷﻲﺀ ﻣﺴﺎﻭﻳﺎ ﻟﻜﻞ ﺷﻲﺀ ‪،‬‬
‫ﺩﻭﻥ ﻭﺟﻮﺩ ﻧﻘﻄﺔ ﺑﺪﺀ ﻳﻘﺎﺱ ﺇﻟﻴﻬﺎ ﺃﻱ ﺷﻲﺀ!! ﻭﻟﻴﺴﺖ ﻧﻘﻄﺔ ﺍﻟﺒﺪﺀ ﻫﺬﻩ ﺇﻻ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺼﺤﻴﺤﺔ )ﻭﻟﻴﺲ ﺃﻱ‬
‫ﻋﻘﻴﺪﺓ‪ ،‬ﻓﺎﻟﻘﻀﻴﺔ ﻟﻴﺴﺖ ﻧﺴﺒﻴﺔ ﻣﻄﻠﻘﺔ ﺃﻳﻀﺎ‪ ،‬ﻭﻟﻜﻨﻬﺎ ﻧﺴﺒﻴﺔ ﻣﻮ ‪‬ﺣﺪﺓ ﺗﺮﺩ ﻛﻞ ﺷﻲﺀ ﺇﱃ ﻣﺼﺪﺭ ﻛﻞ ﺍﳋﲑ ﰲ‬
‫ﻫﺬﺍ ﺍﻟﻮﺟﻮﺩ ﻭﺗﺮﺗﺒﻂ ﺑﻪ ﺳﺒﺤﺎﻧﻪ ﺟﻞ ﺷﺄﻧﻪ‪ ،‬ﻭﺍﻟﱵ ﺗﻜﻮﻥ ﲟﺜﺎﺑﺔ ﺍﻟﻘﻄﺐ ﺍﻟﺸﻤﺎﱄ ﻟﻠﺒﻮﺻﻠﺔ ﺍﻟﺬﻱ ﺗﻨﺴﺐ ﺇﻟﻴﻪ‬
‫ﻛﻞ ﺍﻻﲡﺎﻫﺎﺕ ‪ ،‬ﻓﻴﺼﺒﺢ ﻟﻜﻞ ﺷﻲﺀ ﻣﻌﲎ ﺑﻌﺪ ﺃﻥ ﻛﺎﻥ ﻻ ﻣﻌﲎ ﻟﻪ ﰲ ﺫﺍﺗﻪ‪.‬‬
‫ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﳌﻮﱃ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻗﺪ ﻋﺮﻓﻨﺎ ﺃﻧﻪ ﻗﺪ ﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ ﻗﺎﺩﺭﺍ ﻋﻠﻰ ﺍﻟﺴﲑ ﰲ ﺃﻱ ﻣﻦ‬
‫ﺍﻻﲡﺎﻫﲔ "ﻭﻧﻔﺲ ﻭﻣﺎ ﺳﻮﺍﻫﺎ‪ ،‬ﻓﺄﳍﻤﻬﻤﺎ ﻓﺠﻮﺭﻫﺎ ﻭﺗﻘﻮﺍﻫﺎ" )ﺍﻟﺸﻤﺲ ‪ (٨ :‬ﻓﻜﻴﻒ ﳝﻜﻦ ﻟﻨﺎ ﺃﻥ ﻧﺘﺨﺬ ﻣﻦ‬
‫ﺫﻱ ﺍﻻﲡﺎﻫﲔ )ﺃﻭ ﺑﺎﻷﺣﺮﻯ ﺫﻱ ﺍﻻﲡﺎﻫﺎﺕ( ﺃﺳﺎﺳﹰﺎ ﻳﻘﺎﺱ ﺑﻪ ﻧﻔﺴﻪ ﺇﱃ ﻧﻔﺴﻪ؟ ﺇﻥ ﻫﺬﻩ ﺍﻟﻨﺴﺒﻴﺔ ﺍﳌﻄﻠﻘﺔ‬
‫ﺍﻟﱵ ﺗﺘﺮﺗﺐ ﻻ ﳏﺎﻟﺔ ﻋﻠﻰ ﺍﻷﺧﺬ ﺑﺎﻟﺘﻮﺟﻬﺎﺕ ﺍﳊﺎﻟﻴﺔ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﳍﻰ ﻭﻻ ﺷﻚ ﺃﺳﺎﺱ ﻟﻠﻀﻴﺎﻉ ﺍﻟﺬﻱ‬
‫ﺗﻌﺎﱏ ﻣﻨﻪ ﺍﻟﺒﺸﺮﻳﺔ ﺍﻟﻴﻮﻡ ﰲ ﺣﻀﺎﺭﺓ ﺗﻌﺘﱪ ﻧﻔﺴﻬﺎ "ﺣﻀﺎﺭﺓ ﺍﻟﻌﻠﻢ" ‪ ..‬ﻭﻻ ﻳﻘﺼﺪ ﺃﺻﺤﺎﺏ ﺍﻟﺘﺴﻤﻴﺔ ﺑﺬﻟﻚ‬
‫ﻓﻘﻂ ﺍﻟﻌﻠﻢ ﺍﻟﻄﺒﻴﻌﻲ ﺑﻞ ﺃﻳﻀﹰﺎ ﺍﻟﻌﻠﻢ ﺍﻻﺟﺘﻤﺎﻋﻲ‪ .‬ﻭﻟﻜﻦ ﺍﳌﻮﱃ ﺟﻞ ﺷﺄﻧﻪ ﺃﺑﺖ ﺣﻜﻤﺘﻪ ﺃﻥ ﻳﺘﺮﻛﻨﺎ ﳘﻼ ﺩﻭﻥ‬

‫‪-١٤٤-‬‬
‫ﻫﺪﻯ ﺃﻭ ﺭﺷﺪ‪ ،‬ﻓﺎﻵﻳﺎﺕ ﺍﻟﻜﺮﳝﺔ ﺍﻟﺘﺎﻟﻴﺔ ﻟﺘﻠﻚ ﺍﻟﱵ ﺣﺪﺩﺕ ﺗﻠﻚ ﺍﻟﻄﺒﻴﻌﺔ ﺍﻷﺻﻠﻴﺔ ﺍﳌﺘﻜﺎﻓﺌﺔ ﻟﻺﻧﺴﺎﻥ ﺗﺄﺗﻰ‬
‫ﻟﺘﺒﲔ ﻟﻨﺎ ﻣﺒﺎﺷﺮﺓ ﻣﺎﻫﻴﺔ ﺍﻟﻘﻄﺐ ﺍﻟﺸﻤﺎﱄ ﺃﻱ ﺍﳌﻌﻴﺎﺭ ﺍﻟﺬﻱ ﳝﻜﻦ ﺑﺎﻟﻘﻴﺎﺱ ﺇﻟﻴﻪ ﲢﺪﻳﺪ ﺍﻻﲡﺎﻫﺎﺕ )ﻗﺪ ﺃﻓﻠﺢ ﻣﻦ‬
‫ﺯﻛﺎﻫﺎ‪ ،‬ﻭﻗﺪ ﺧﺎﺏ ﻣﻦ ﺩﺳﺎﻫﺎ( )ﺍﻟﺸﻤﺲ ‪ (١٠ :‬ﻭﻃﺮﻳﻖ ﺍﻟﺘﺰﻛﻴﺔ ﺑﻌﺪ ﺫﻟﻚ ﻣﻮﺿﺢ ﺗﻔﺼﻴﻼ ﰲ ﺁﻳﺎﺕ‬
‫ﺍﻟﻜﺘﺎﺏ ﺍﻟﻜﺮﱘ ﻭﺍﻟﺴﻨﺔ ﺍﻟﺼﺤﻴﺤﺔ‪ ،‬ﻭﻋﻠﻴﻬﺎ ﻳﻘﺎﺱ ﺍﻟﺴﻠﻮﻙ ﺍﻟﻔﺮﺩﻱ ﻣﻌﻴﺎﺭﻳﺎ‪ ،‬ﻭ ‪‬ﺎ ﻳﺘﺤﺪﺩ ﺍﻻﲡﺎﻩ‪.‬‬
‫ﻭﻧﻔﺲ ﺍﻟﻨﺘﻴﺠﺔ ﻧﺼﻞ ﺇﻟﻴﻬﺎ ﲟﺮﺍﺟﻌﺔ ﺍﳌﻮﻗﻒ ﻋﻠﻰ ﺍﳌﺴﺘﻮﻯ ﺍ‪‬ﺘﻤﻌﻲ‪ ،‬ﻓﺎﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺃﻳﻀﹰﺎ ﺗﺰﻋﻢ‬
‫ﺃ‪‬ﺎ ﺗﻘﻮﻡ ﺑﺪﺭﺍﺳﺔ ﻣﺎ ﻫﻮ ﻛﺎﺋﻦ ﻭﻭﺍﻗﻊ ﰲ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﻟﺒﺸﺮﻳﺔ‪ ،‬ﻭﻟﻜﻨﻬﺎ ﺃﻳﻀﹰﺎ ﻻ ﲤﻠﻚ ﻧﻘﻄﺔ ﺑﺪﺍﻳﺔ ‪-‬ﻻ ﲤﻠﻚ‬
‫ﻗﻄﺒﺎ ﴰﺎﻟﻴﺎ ﺗﻘﺎﺱ ﺇﻟﻴﻪ ﺑﻘﻴﺔ ﺍﻻﲡﺎﻫﺎﺕ‪ -‬ﻓﻬﻞ ﳝﻜﻦ ﻭﺍﳊﺎﻝ ﻛﺬﻟﻚ ﺃﻥ ﺗﺼﻞ ﺗﻠﻚ ﺍﻟﻌﻠﻮﻡ ﺇﱃ ﻧﺘﻴﺠﺔ ﺫﺍﺕ‬
‫ﺑﺎﻝ؟ ﻳﻘﻮﻝ ﺍﻟﺪﻛﺘﻮﺭ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺭﻣﺰﻱ )‪١٩٨٤‬ﺏ( ﰲ ﺗﻘﻮﳝﻪ ﻟﻠﻨﻈﺮﻳﺔ ﺍﻟﺘﻔﺎﻋﻠﻴﺔ ﰲ ﻋﻠﻢ ﺍﻻﺟﺘﻤﺎﻉ )ﻭﻫﻰ‬
‫ﻻ ﲣﺘﻠﻒ ﰲ ﻫﺬﺍ ﻋﻦ ﻏﲑﻫﺎ ﻣﻦ ﻧﻈﺮﻳﺎﺕ ﻋﻠﻮﻡ ﺍ‪‬ﺘﻤﻊ( " ﺃ‪‬ﺎ ﻻ ﺗﻄﺮﺡ ﺃﻳﺔ ﻭﺟﻬﺔ ﻧﻈﺮ ﻣﻦ ﺧﺎﺭﺝ ﺍ‪‬ﺘﻤﻊ‪،‬‬
‫ﺑﻞ ﻫﻲ ﺗﺘﻠﻤﺲ ﺍﻷﺣﻮﺍﻝ ﻭﺍﻷﻭﺿﺎﻉ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺗﺴﺘﻨﺘﺞ ﺑﻌﺾ ﺍﻻﺳﺘﻨﺘﺎﺟﺎﺕ ﺍﳌﺸﺮﻭﻃﺔ ‪‬ﺬﻩ ﺍﻷﻭﺿﺎﻉ‬
‫ﻭﺍﻷﺣﻮﺍﻝ ﻭﺗﺴﻤﻴﻬﺎ ﻗﻮﺍﻧﲔ ﺍﻟﺘﻔﺎﻋﻞ ﺍﻻﺟﺘﻤﺎﻋﻲ‪ ،‬ﻭﺗﻮﺍﺻﻞ ﺍﻟﺪﺭﺍﺳﺔ ﻭﺍﻻﺳﺘﻨﺘﺎﺝ ﻭﺍﻟﺘﻌﻤﻴﻢ ﻋﻠﻰ ﳐﺘﻠﻒ‬
‫ﺍ‪‬ﺘﻤﻌﺎﺕ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﺮﺅﻳﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪-‬ﻧﻈﺮﹰﺍ ﻭﻋﻤﻼ‪ -‬ﺗﻘﻮﻡ ﻋﻠﻰ ﻣﺎ ﺗﺮﲰﻪ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﱵ ﺗﻀﻊ ﺩﻋﺎﺋﻢ‬
‫ﺍ‪‬ﺘﻤﻊ‪ ،‬ﻭﺗﺼﺒﻎ ﻣﻜﻮﻧﺎﺗﻪ ﻭﺍﳌﺸﺎﻋﺮ ﻭﺍﻷﻧﻈﻤﺔ ﻭﺍﻟﻨﺎﺱ ﻭﺍﻟﻘﻴﺎﺩﺓ "ﺍﻟﺪﻭﻟﺔ" ﺑﺎﻟﺼﺒﻐﺔ ﺍﳌﻬﺘﺪﻳﺔ‪ ،‬ﻭﺗﺮﺳﻰ ﻗﻮﺍﻋﺪ‬
‫ﺍﻷﻓﻜﺎﺭ ﻭﺍﻟﻌﻼﻗﺎﺕ ﻭﺍﳌﻌﺎﻣﻼﺕ ‪ ..‬ﰲ ﺣﺮﻛﺔ ﻣﺘﺴﺎﻣﻴﺔ ﻣﺘﺠﻬﺔ ﳓﻮ ﲢﻘﻴﻖ ﺍﺳﺘﺨﻼﻑ ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﻷﺭﺽ‬
‫‪) "..‬ﺹ ‪.(٢٢٢‬‬
‫ﻭﻳﻀﻴﻒ ﺍﻟﺪﻛﺘﻮﺭ ﺭﻣﺰﻱ ﺃﻥ ﺍﳌﻨﻈﻮﺭ ﺍﻹﺳﻼﻣﻲ ﰲ ﺇﻃﺎﺭ ﻫﺬﺍ ﺍﻟﻔﻬﻢ ﺇﳕﺎ ﻳﺘﻤﺜﻞ ﰲ "ﺑﻠﻮﺭﺓ ﻣﻜﻮﻧﺎﺕ‬
‫ﺍ‪‬ﺘﻤﻊ ﰲ ﺿﻮﺀ ﺍﻟﻨﺼﻮﺹ‪ ،‬ﻭﺍﺳﺘﺨﻼﺹ ﺍﳌﻔﺎﻫﻴﻢ ﺍﻷﺳﺎﺳﻴﺔ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺎﻟﻌﻤﻠﻴﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻟﺘﺮﺑﻮﻳﺔ ﺍﻟﱵ‬
‫ﻳﻔﺘﺮﺽ ﻓﻴﻬﺎ ﺃﻥ ﲡﺴﺪ ﻣﻨﻬﺎﺝ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪ ،‬ﺃﻱ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻌﻤﻠﻴﺔ ﻫﺪﺍﻳﺔ ﻟﻠﻤﺠﺘﻤﻊ ﻭﻟﻠﻔﺮﺩ ‪ ..‬ﻭﻋﻠﻴﻪ‬
‫ﻓﺈﻥ ﺍﻟﺮﺅﻳﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪ ،‬ﻻ ﺗﻨﺸﻐﻞ ﺃﻭ ﻻ ‪‬ﺘﻢ ﺑﺘﺸﺮﻳﺢ ﻋﻤﻠﻴﺎﺕ ﺍﻟﺘﻔﺎﻋﻞ ﰲ ﺍ‪‬ﺘﻤﻌﺎﺕ ﻏﲑ ﺍﳌﻬﺘﺪﻳﺔ‪ ،‬ﺑﻞ‬
‫ﻳﻨﺼﺐ ﺍﻫﺘﻤﺎﻣﻬﺎ ﻋﻠﻰ ﺭﻋﺎﻳﺔ ﺍﻹﳝﺎﻥ ﻭﻋﻠﻰ ﻋﻤﻠﻴﺔ ﺍﳍﺪﺍﻳﺔ ﻭﻣﺎ ﻳﺘﻌﻠﻖ ‪‬ﻤﺎ‪ ،‬ﻛﻤﺎ ﺃ‪‬ﺎ ﻻ ﺗﺄﺧﺬ ﻣﻦ ﺍ‪‬ﺘﻤﻊ ﺑﻞ‬
‫ﺗﻘﺪﻡ ﻟﻠﻤﺠﺘﻤﻊ ﻣﺎ ﺗﺮﻓﻌﻪ ﺑﻪ ﺇﱃ ﻣﺴﺘﻮﻯ ﺍﻻﻫﺘﺪﺍﺀ ﺩﻭﻥ ﺃﻥ ﻳﻜﻮﻥ ﻣﺎ ﻳﺮﺩﻩ ﻫﺬﺍ ﺍ‪‬ﺘﻤﻊ ﺃﻭ ﻣﺎ ﻳﺮﺗﻀﻴﻪ ﺃﻭ ﻣﺎ‬
‫ﻳﻌﻴﺸﻪ ﻣﻘﻴﺎﺳﺎ ﺃﻭ ﻣﺼﺪﺭﺍ ﻟﻸﺧﺬ" ) ﺹ ‪.(٢٢٢‬‬
‫ﻭﰱ ﺿﻮﺀ ﺍﻟﺘﺤﻠﻴﻞ ﺍﻟﺴﺎﺑﻖ ﻳﺘﺒﲔ ﻟﻨﺎ ﺃﻥ ﻣﻨﻬﺠﻴﺔ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﳊﺪﻳﺜﺔ ﻭﺇﻥ ﻛﺎﻧﺖ ﻻﺯﻣﺔ‬
‫ﺑﺎﻟﻀﺮﻭﺭﺓ ﻛﺄﺣﺪ ﺍﳌﻜﻮﻧﲔ ﺍﻟﺮﺋﻴﺴﻴﲔ ﳌﻨﻬﺠﻴﺔ ﺍﻟﺘﻮﺟﻴﻪ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﺇﻻ ﺃﻥ ﻫﻨﺎﻙ ﺗﻌﺪﻳﻼﺕ‬
‫ﺟﻮﻫﺮﻳﺔ ﻻﺑﺪ ﻣﻦ ﺇﺣﺪﺍﺛﻬﺎ ﰲ ﺗﻠﻚ ﺍﳌﻨﻬﺠﻴﺔ ﻭﰱ ﺍﻟﻨﻈﺮﻳﺔ ﺍﳌﻌﺮﻓﻴﺔ ﺍﻟﱵ ﺗﺴﺘﻨﺪ ﺇﻟﻴﻬﺎ ﺇﺫﺍ ﺃﺭﺩﻧﺎ ﻟﻨﺎ ﺃﻥ ﲢﻘﻖ ﻣﺎ‬
‫ﻫﻮ ﻣﺘﻮﻗﻊ ﻓﻴﻬﺎ ﻣﻦ ﻓﺎﺋﺪﺓ ﰲ ﺑﻨﺎﺀ ﻋﻠﻢ ﺍﺟﺘﻤﺎﻋﻲ ﺇﺳﻼﻣﻲ ﺻﺤﻴﺢ‪ ،‬ﻭﺃﻭﻝ ﺗﻠﻚ ﺍﻟﺘﻌﺪﻳﻼﺕ ﻳﺘﻤﺜﻞ ﰲ ﺇﻓﺴﺎﺡ‬
‫ﺍ‪‬ﺎﻝ ﻟﺪﺭﺍﺳﺔ ﻋﺎﱂ ﺍﻟﻐﻴﺐ ﺍﳌﺘﻀﻤﻦ ﰲ ﺍﳉﺎﻧﺐ ﺍﻟﺮﻭﺣﻲ ﻟﻺﻧﺴﺎﻥ ﺑﺎﻟﺮﺟﻮﻉ ﺇﱃ ﺍﳌﺼﺪﺭ ﺍﻷﺳﺎﺳﻲ ﻟﻠﻤﻌﺮﻓﺔ‬
‫ﻓﻴﻪ ﺃﻻ ﻭﻫﻮ ﺍﻟﻮﺣﻲ ﺩﻭﻥ ﺍﻻﻗﺘﺼﺎﺭ ﺍﻟﺘﻘﻠﻴﺪﻱ ﻋﻠﻰ ﻋﺎﱂ ﺍﻟﺸﻬﺎﺩﺓ ﻭﻋﻠﻰ ﺷﻬﺎﺩﺓ ﺍﳊﻮﺍﺱ‪ ،‬ﻭﺃﻣﺎ ﺛﺎﻧﻴﻬﺎ ﻓﻴﺘﺼﻞ‬

‫‪-١٤٥-‬‬
‫ﺑﺎﻟﻨﻈﺮﺓ ﺇﱃ ﻃﺒﻴﻌﺔ ﺍﻹﻧﺴﺎﻥ ﻭﺍ‪‬ﺘﻤﻊ ﺍﻹﻧﺴﺎﱐ ﻣﻦ ﺣﻴﺚ ﺃ‪‬ﻤﺎ ‪ -‬ﺑﻄﺒﻴﻌﺘﻬﻤﺎ ‪ -‬ﻻ ﲡﺪﻱ ﻓﻴﻬﻤﺎ ﺩﺭﺍﺳﺔ ﻣﺎ ﻫﻮ‬
‫ﻛﺎﺋﻦ ﻭﺣﺪﻩ ﻭﺇﳕﺎ ﻻﺑﺪ ﻟﻔﻬﻢ ﺳﻠﻮﻛﻬﻤﺎ ﻣﻦ ﺗﻌﺪﻯ ﺫﻟﻚ ﺇﱃ ﺍﻻﻧﻄﻼﻕ ﻣﻦ ‪‬ﺑﻌﺪ ﻣﻌﻴﺎﺭﻱ‪ ،‬ﺑﺸﺮﻁ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﳍﺬﺍ ﺍﻟﺒﻌﺪ ﺍﳌﻌﻴﺎﺭﻱ ﺻﺪﻕ ﲡﺎﻭﺯﻱ ‪ ،Transcendent‬ﺃﻱ ﺃﻥ ﻳﻜﻮﻥ ﻣﺼﺪﺭﻩ ﻣﺼﺪﺭﺍ ﻣﺘﻌﺎﻟﻴﺎ ﻋﻦ ﺍﻟﺒﺸﺮ‪ ،‬ﻭﺃﻥ‬
‫ﻳﻜﻮﻥ ﺳﻨﺪ ﻭﺻﻮﻟﻪ ﺇﻟﻴﻨﺎ ﺳﻨﺪﺍ ﺻﺤﻴﺤﺎ ﻣﻮﺛﻮﻗﺎ ﺑﻌﻴﺪﺍ ﻋﻦ ﺍﻟﺘﺰﻳﻴﻒ ﻭﺍﻟﺘﺤﺮﻳﻒ ‪.‬‬
‫ﻭﺗﺘﺒﻘﻰ ﻗﻀﻴﺔ ﺃﺧﲑﺓ‪ :‬ﻫﻞ ﻳﻌﲎ ﺗﺄﻛﻴﺪﻧﺎ ﻋﻠﻰ ﻫﺬﺍ ﺍﳉﺎﻧﺐ ﺍﳌﻌﻴﺎﺭﻱ ﺑﺎﻋﺘﺒﺎﺭﻩ ﺟﻮﻫﺮ ﺍﳊﻴﺎﺓ ﺍﻟﻨﻔﺴﻴﺔ‬
‫ﻟﻸﻓﺮﺍﺩ ﻭﺍﳊﻴﺎﺓ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻟﻠﻤﺠﺘﻤﻌﺎﺕ ﺃﻥ ﻧﺒﺎﻟﻎ ﰲ ﺍﻷﻣﺮ ﺣﱴ ﻳﻨﻜﺮ ﺍﻟﺒﻌﺾ ﺃﻧﻪ ﺗﻮﺟﺪ ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ‬
‫ﺃﻭﺟﻪ ﻟﻼﻧﺘﻈﺎﻡ ‪ Regularities‬ﰲ ﺣﻴﺎﺓ ﺍﻷﻓﺮﺍﺩ ﻭﺍ‪‬ﺘﻤﻌﺎﺕ ﳝﻜﻦ ﺩﺭﺍﺳﺘﻬﺎ ﺩﺭﺍﺳﺔ ﻭﺻﻔﻴﺔ ﻭﺻﻮﻻ ﺇﱃ‬
‫ﺗﻌﻤﻴﻤﺎﺕ ﺗﻨﻄﺒﻖ ﻋﻠﻰ ﻭﺍﻗﻊ ﺍﻟﻨﺎﺱ ﺑﺼﺮﻑ ﺍﻟﻨﻈﺮ ﻋﻦ ﺍﻹﻃﺎﺭ ﺍﳌﻌﻴﺎﺭﻱ ﺍﻟﺬﻱ ﲤﺎﺭﺱ ﺍﳊﻴﺎﺓ ﺃﻭ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﰲ‬
‫ﺿﻮﺋﻪ؟ ﺍﳊﻖ ﺃﻧﻪ ﻻ ﳝﻜﻦ ﺇﻻ ﳌﻜﺎﺑﺮ ﺃﻥ ﻳﻨﻜﺮ ﻭﺟﻮﺩ ﺗﻠﻚ ﺍﻻﻧﺘﻈﺎﻣﺎﺕ ﰲ ﺍﻟﺴﻠﻮﻙ ﺍﻟﻔﺮﺩﻱ ﻭﺍﻟﺘﻨﻈﻴﻤﺎﺕ‬
‫ﺍ‪‬ﺘﻤﻌﻴﺔ )ﺍﻟﱵ ﻻ ﳝﻜﻦ ﺑﺪﻭ‪‬ﺎ ﺃﻥ ﺗﻮﺟﺪ ﺣﻴﺎﺓ ﺇﻧﺴﺎﻧﻴﺔ ﻣﻨﻈﻤﺔ‪ ،‬ﻭﻻ ﳝﻜﻦ ﺑﺪﻭ‪‬ﺎ ﺃﻳﻀﹰﺎ ﻓﻬﻢ ﺗﻠﻚ ﺍﳊﻴﺎﺓ(‬
‫ﻓﺎﻟﺘﻌﻤﻴﻤﺎﺕ ﺍﻟﱵ ﺗﻮﺻﻠﺖ ﺇﻟﻴﻬﺎ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺴﻠﻮﻛﻴﺔ ﺣﻮﻝ ﺍﻟﻮﻇﺎﺋﻒ ﺍﻟﻌﻘﻠﻴﺔ ﻛﺎﻹﺩﺭﺍﻙ ﻭﺍﻟﺘﺬﻛﺮ ﻭﺍﻟﺘﻌﻠﻢ‪،‬‬
‫ﻭﻛﺬﻟﻚ ﺍﻟﺘﻌﻤﻴﻤﺎﺕ ﺍﻟﱵ ﺗﻮﺻﻠﺖ ﺇﻟﻴﻬﺎ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻣﺜﻼ ﺣﻮﻝ ﻋﻤﻠﻴﺎﺕ ﺍﻻﺗﺼﺎﻝ ﻭﺍﻟﺘﺄﺛﲑ ﺍﳉﻤﺎﻋﻲ‪،‬‬
‫ﺗﻌﱪ ﻋﻦ ﻣﺜﻞ ﻫﺬﻩ ﺍﻻﻧﺘﻈﺎﻣﺎﺕ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﺴﺆﺍﻝ ﺍﻟﺬﻱ ﻳﻄﺮﺡ ﻧﻔﺴﻪ ﻫﻨﺎ ﻫﻮ ﻋﻦ ﻣﺪﻯ ﺍﻷﳘﻴﺔ ﺍﻟﻨﺴﺒﻴﺔ ﻭﺍﻟﻘﻴﻤﺔ‬
‫ﺍﳊﻘﻴﻘﻴﺔ ﻟﺪﺭﺍﺳﺔ ﻣﺜﻞ ﻫﺬﻩ ﺍﻻﻧﺘﻈﺎﻣﺎﺕ ﺍﻟﱵ ﺗﻈﻬﺮ ﻛﺜﲑﹰﺍ ﰲ ﺃﻟﻮﺍﻥ ﳐﺘﻠﻔﺔ ﻣﻦ ﺍﻟﺴﻠﻮﻙ ﺍﻟﻔﺮﺩﻱ ﻭﺍ‪‬ﺘﻤﻌﻲ‪،‬‬
‫ﻭﺍﻟﱵ ﳝﻜﻦ ﺑﺎﻟﻔﻌﻞ ﺩﺭﺍﺳﺘﻬﺎ ﺩﺭﺍﺳﺔ ﻭﺻﻔﻴﺔ ﺗﻘﺮﻳﺮﻳﺔ ﻭﺍﻗﻌﻴﺔ؟‬
‫ﺇﻧﻨﺎ ﺇﺫﺍ ﺃﻣﻌﻨﺎ ﺍﻟﻨﻈﺮ ﰲ ﺍﻻﻧﺘﻈﺎﻣﺎﺕ ﺍﻟﱵ ﲤﺘﻠﺊ ﻛﺘﺎﺑﺎﺕ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺑﺎﻹﺷﺎﺭﺓ ﺇﻟﻴﻬﺎ ﻋﻠﻰ ﺃ‪‬ﺎ‬
‫ﻫﻲ ﺑﺆﺭﺓ ﺍﻫﺘﻤﺎﻡ ﺍﻟﺪﺭﺍﺳﺔ ﻓﻴﻬﺎ ﻟﻮﺟﺪﻧﺎﻫﺎ ﻻ ﲣﺮﺝ ﰲ ﺣﻘﻴﻘﺔ ﺍﻷﻣﺮ ﻋﻦ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻵﻟﻴﺎﺕ ﺃﻭ ﺍﳌﻴﻜﺎﻧﺰﻣﺎﺕ‬
‫ﺫﺍﺕ ﺍﻟﻄﺒﻴﻌﺔ ﺍﶈﺎﻳﺪﺓ ﺍﻟﱵ ﳝﻜﻦ ﺍﺳﺘﺨﺪﺍﻣﻬﺎ ﻭﺗﻮﺟﻴﻬﻬﺎ ﻟﺘﺤﻘﻴﻖ ﻣﺎ ﳜﺘﺎﺭﻩ ﺍﻟﻨﺎﺱ ﻣﻦ ﺧﲑ ﺃﻭ ﺷﺮ‪ ،‬ﻭﻟﻜﻦ‬
‫ﻣﺸﻜﻠﺔ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ ﺃ‪‬ﺎ ﺗﺸﲑ ﺇﱃ ﺗﻠﻚ ﺍﻵﻟﻴﺎﺕ ﻋﻠﻰ ﺃ‪‬ﺎ ﲤﺜﻞ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻜﻠﻴﺔ ﻟﻠﺤﻴﺎﺓ‬
‫ﺍﻟﺒﺸﺮﻳﺔ ﺑﺴﺒﺐ ﻣﺎ ﻫﻮ ﻣﻼﺣﻆ ﻣﻦ ﺗﺪﺍﺧﻠﻬﺎ ﺍﳌﻀﻄﺮﺩ ﰲ ﻛﻞ ﺟﻮﺍﻧﺐ ﺍﻟﺴﻠﻮﻙ ﺍﻟﻔﺮﺩﻱ ﺃﻭ ﺍ‪‬ﺘﻤﻌﻲ‪ ،‬ﻭﻟﻜﻦ‬
‫ﻫﻞ ﳝﻜﻦ ﳌﻦ ﻳﻔﻬﻢ ﻫﺬﻩ ﺍﻵﻟﻴﺎﺕ ﺃﻭ ﺍﳌﻴﻜﺎﻧﺰﻣﺎﺕ ﻭﺣﺪﻫﺎ ﺩﻭﻥ ﺃﻱ ﺻﻠﺔ ﺑﺎﻷﻧﺴﺎﻕ ﺍﳌﻌﻴﺎﺭﻳﺔ ﺍﶈﻤﻠﺔ ﻓﻮﻗﻬﺎ ﺃﻥ‬
‫ﻳﻔﻬﻢ ﻛﻠﻴﺔ ﺍﳊﻴﺎﺓ ﺍﻟﺒﺸﺮﻳﺔ؟ ﺇﻥ ﺍﻹﺟﺎﺑﺔ ﻋﻦ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﻻ ﳝﻜﻦ ﺇﻻ ﺃﻥ ﺗﻜﻮﻥ ﺑﺎﻟﻨﻔﻲ ﺍﻟﻘﺎﻃﻊ‪.‬‬
‫ﺇﻥ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﻟﺒﺸﺮﻳﺔ ﻻ ﳝﻜﻦ ﺃﻥ ﺗﻨﺤﺼﺮ ﺗﻮﻗﻌﺎ‪‬ﺎ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﰲ ﺍﻟﻮﻗﻮﻑ ﻋﻨﺪ ﺗﻠﻚ‬
‫ﺍﻵﻟﻴﺎﺕ ﺃﻭ ﺍﳌﻴﻜﺎﻧﺰﻣﺎﺕ ﺍﶈﺎﻳﺪﺓ ﻭﺣﺪﻫﺎ ﻣﻬﻤﺎ ﺑﺪﺍ ﻟﺬﻟﻚ ﻣﻦ ﻭﺟﺎﻫﺔ ﻋﻠﻤﻴﺔ ﺷﻜﻠﻴﺔ‪ ،‬ﻭﻟﻜﻨﻬﺎ ﺗﻨﺘﻈﺮ ﺃﻥ‬
‫ﺗﺴﺎﻋﺪﻫﺎ ﺗﻠﻚ ﺍﻟﻌﻠﻮﻡ ﻋﻠﻰ ﻓﻬﻢ ﺍﻟﺴﻠﻮﻙ ﺍﻟﻔﺮﺩﻱ ﻭﺍﻟﺘﻨﻈﻴﻤﺎﺕ ﺍ‪‬ﺘﻤﻌﻴﺔ ﻭﺇﺿﻔﺎﺀ ﺍﳌﻌﲎ ﻋﻠﻴﻬﺎ ﲟﺎ ﻳﻌﲔ ﻋﻠﻰ‬
‫ﲢﻘﻴﻖ ﺃﻫﺪﺍﻑ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﻟﻘﺪ ﻛﺎﻥ ﻣﻘﺘﻀﻰ ﺍﻷﻣﺎﻧﺔ ﺍﻟﻌﻠﻤﻴﺔ ﺃﻥ ﺗﻀﻊ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻟﺼﻮﺭﺓ ﻛﺎﻣﻠﺔ ﺃﻣﺎﻡ‬
‫ﺗﻠﻚ ﺍ‪‬ﺘﻤﻌﺎﺕ‪ ،‬ﻭﺃﻥ ﺗﺒﲔ ﺍﳊﺠﻢ ﺍﳊﻘﻴﻘﻲ ﻭﺍﻟﻘﻴﻤﺔ ﺍﳊﻘﻴﻘﻴﺔ ﻟﻠﺠﻮﺍﻧﺐ ﺍﻟﻮﺻﻔﻴﺔ ﻣﻦ ﺗﻠﻚ ﺍﻟﻌﻠﻮﻡ ﻓﺘﻀﻌﻬﺎ‬
‫ﻣﻮﺿﻌﻬﺎ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﺗﻀﻊ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺃﻣﺎﻡ ﻣﺴﺆﻭﻟﻴﺎ‪‬ﺎ ﻓﻴﻤﺎ ﻳﺼﻞ ﲞﻄﻮﺭﺓ ﺍﺧﺘﻴﺎﺭﺍ‪‬ﺎ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺎﳉﻮﺍﻧﺐ‬

‫‪-١٤٦-‬‬
‫ﺍﳌﻌﻴﺎﺭﻳﺔ‪ ،‬ﻭﻟﻜﻦ ﺍﻷﻣﺮ ﻗﺪ ﺟﺎﺀ ﻋﻠﻰ ﺍﻟﻌﻜﺲ ﻣﻦ ﺫﻟﻚ‪ ،‬ﺣﻴﺚ ﺃﺳﻬﻤﺖ "ﻧﻈﺮﻳﺎﺕ" ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‬
‫ﺑﺸﻜﻞ ﻧﺸﻂ ﰲ ﺗﺴﺮﻳﺐ ﺍﻷﻃﺮ ﺍﳌﻌﻴﺎﺭﻳﺔ ﺍﻟﱵ ﺍﺧﺘﺎﺭ‪‬ﺎ ﻭﻓﻖ ﺍﻟﻈﺮﻭﻑ ﺍﻟﺘﺎﺭﳜﻴﺔ ﻭﺍﳉﻐﺮﺍﻓﻴﺔ ﺍﻟﱵ ﺃﺛﺮﺕ ﻋﻠﻰ‬
‫ﺗﻜﻮﻳﻨﻬﺎ ‪-‬ﻭﻫﻰ ﺃﻃﺮ ﺍﳊﺎﺩﻳﺔ ﻣﺎﺩﻳﺔ ﻋﻨﺪ ﻣﻌﻈﻢ ﻣﺆﺳﺴﻲ ﺗﻠﻚ ﺍﻟﻌﻠﻮﻡ ﻛﺄﻭﺟﻴﺴﺖ ﻛﻮﻧﺖ ﻭﺇﻣﻴﻞ ﺩﻭﺭﻛﺎﱘ‪-‬‬
‫ﺇﱃ ﺣﻴﺎﺓ ﺍﻟﻨﺎﺱ ﲢﺖ ﺳﺘﺎﺭ ﺍﻟﻌﻠﻢ ﺍﻟﻮﺻﻔﻲ ﺍﻟﺘﻘﺮﻳﺮﻱ ﺍﻟﺬﻱ ﻳﺼﻒ ﻭﳛﻠﻞ ﻣﺎ ﻫﻮ ﻛﺎﺋﻦ ﺑﺸﻜﻞ ﻣﻮﺿﻮﻋﻲ‬
‫ﳏﺎﻳﺪ ‪!! ..‬‬

‫‪@ ZïÇbànuüa@ïàÜÈÛa@wèä½aë@ïÛì•þa@wèä½a@´i@ÝßbØnÛa‬‬
‫ﻟﻘﺪ ﺍﻧﺘﻬﻴﻨﺎ ﻓﻴﻤﺎ ﺳﺒﻖ ﺇﱃ ﺃﻥ ﻣﻨﻬﺞ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻳﻘﻮﻡ ﻋﻠﻰ ﺍﳉﻤﻊ ﺑﲔ‬
‫ﺍﳌﻨﻬﺠﻴﺔ ﺍﻷﺻﻮﻟﻴﺔ ) ﰲ ﺻﻮﺭﺓ ﺃﻛﺜﺮ ﺳﻌﺔ( ﻭﻣﻨﻬﺠﻴﺔ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﳊﺪﻳﺜﺔ )ﰲ ﺻﻮﺭ‪‬ﺎ ﺍﳌﻌﺪﻟﺔ(‪،‬‬
‫ﻭﺻﻮﻻ ﺇﱃ ﻋﻠﻢ ﺍﺟﺘﻤﺎﻋﻲ ﺇﺳﻼﻣﻲ ﻧﺎﺿﺞ‪ ،‬ﲝﻴﺚ ﺗﻨﺼﺐ ﺍﻟﺪﺭﺍﺳﺔ ﰲ ﺗﻠﻚ ﺍﻟﻌﻠﻮﻡ ﻋﻠﻰ ﺍﻟﻮﺟﻮﺩ ﺍﻹﻧﺴﺎﱐ‬
‫ﺍﻟﻜﻠﻰ ﺍﻟﺬﻱ ﻳﻀﻢ ﻋﻨﺎﺻﺮ ﺗﻨﻤﻰ ﺇﱃ ﻋﺎﱂ ﺍﻟﻐﻴﺐ ﻛﻤﺎ ﻳﻀﻢ ﻋﻨﺎﺻﺮ ﺗﻨﺘﻤﻲ ﺇﱃ ﻋﺎﱂ ﺍﻟﺸﻬﺎﺩﺓ ﻭﺗﺘﻜﺎﻣﻞ ﻓﻴﻪ‬
‫ﻣﺼﺎﺩﺭ ﺍﳌﻌﺮﻓﺔ ﻟﺘﺸﻤﻞ ﺍﻟﻮﺣﻲ ﻛﻤﺎ ﺗﺸﻤﻞ ﻣﻌﻄﻴﺎﺕ ﺍﳌﺸﺎﻫﺪﺓ ﺍﳊﺴﻴﺔ ﺇﺿﺎﻓﺔ ﺇﱃ ﻋﻤﻞ ﺍﻟﻌﻘﻞ ) ﺍﳌﻨﻀﺒﻂ‬
‫ﺑﻀﻮﺍﺑﻂ ﺍﻟﻮﺣﻲ(‪ ،‬ﻭﻟﻜﻦ ﺍﻟﺴﺆﺍﻝ ﺍﳌﻬﻢ ﺍﻵﻥ ﻫﻮ ﻛﻴﻒ ﳝﻜﻦ ﺃﻥ ﻳﺘﺤﻘﻖ ﻫﺬﺍ ﺍﻟﺘﻜﺎﻣﻞ‪ ،‬ﻭﻣﺎ ﻫﻲ ﺍﻟﺼﻮﺭﺓ‬
‫ﺍﻟﻮﺍﻗﻌﻴﺔ ﺍﻟﱵ ﳝﻜﻦ ﺃﻥ ﻳﺘﺨﺬﻫﺎ ﻭﺍﻟﱵ ﳝﻜﻦ ﺃﻥ ﻳﻨﻄﻠﻖ ﻣﻨﻬﺎ ﺍﳌﺸﺘﻐﻠﻮﻥ ﺑﺎﻟﺘﻮﺟﻴﻪ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‬
‫ﻓﻴﻤﺎ ﻳﺒﺬﻟﻮﻧﻪ ﻣﻦ ﺟﻬﻮﺩ ﻟﺘﻄﻮﻳﺮ ﻭﺑﻠﻮﺭﺓ ﺃﺑﻌﺎﺩ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﺍﻻﺟﺘﻤﺎﻋﻲ ﺍﻟﻨﺎﺿﺞ ﺍﻟﺬﻱ ﻧﺼﺒﻮ ﺇﻟﻴﻪ؟‬
‫ﻟﻘﺪ ﻗﺪﻣﻨﺎ ﰲ ﺍﻟﻔﺼﻞ ﺍﻟﺮﺍﺑﻊ ﳏﺎﻭﻟﺔ ﻟﻮﺿﻊ ﺍﺳﺘﺮﺍﺗﻴﺠﻴﺔ ﻹﳚﺎﺩ ﺍﻟﺘﻜﺎﻣﻞ ﺍﳌﻨﻬﺠﻲ ﺑﲔ ﺣﺼﻴﻠﺔ ﻣﺎ‬
‫ﻧﺴﺘﻨﺒﻄﻪ ﻣﻦ ﺍﳌﺼﺎﺩﺭ ﺍﻟﺸﺮﻋﻴﺔ ﺑﺎﺳﺘﺨﺪﺍﻡ ﺍﳌﻨﺎﻫﺞ ﺍﻷﺻﻮﻟﻴﺔ‪ ،‬ﻭﺑﲔ ﻣﺎ ﻧﺘﻮﺻﻞ ﺇﻟﻴﻪ ﻣﻦ ﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﻮﺍﻗﻌﻴﺔ‬
‫ﻟﻠﻈﻮﺍﻫﺮ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺑﺎﺳﺘﺨﺪﺍﻡ ﻣﻨﺎﻫﺞ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﳊﺪﻳﺜﺔ‪ ،‬ﻭﳌﺎ ﻛﻨﺎ ﺃﻳﻀﹰﺎ ﻗﺪ ﺗﻌﺮﺿﻨﺎ ﰲ ﺛﻨﺎﻳﺎ ﺍﳌﺒﺎﺣﺚ‬
‫ﺍﻟﺴﺎﺑﻘﺔ ﻟﺒﻌﺾ ﺟﻮﺍﻧﺐ ﻣﺘﻔﺮﻗﺔ ﺗﺘﺼﻞ ﺑﺎﳌﻮﺿﻮﻉ‪ ،‬ﻓﺈﻧﻨﺎ ﺳﻨﻜﺘﻔﻲ ﰲ ﻫﺬﺍ ﺍﳌﻘﺎﻡ ﺑﺘﻠﺨﻴﺺ ﺍﻷﺳﺲ ﺍﻟﻌﺎﻣﺔ ﺍﻟﱵ‬
‫ﻧﻈﻦ ﺃ‪‬ﺎ ﲢﻘﻖ ﻫﺬﺍ ﺍﻟﺘﻜﺎﻣﻞ ﻛﺄﺳﺎﺱ ﳌﻨﻬﺠﻴﺔ ﻣﻮﺣﺪﺓ ﻟﻠﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪.‬‬
‫ﺇﻥ ﺍﻟﺼﻌﻮﺑﺔ ﺍﻟﺮﺋﻴﺴﻴﺔ ﺍﻟﱵ ﺗﻘﺎﺑﻞ ﺍﻟﺒﺎﺣﺚ ﰲ ﺃﺳﺲ ﺍﻟﺘﻜﺎﻣﻞ ﺑﲔ ﻣﻨﺎﻫﺞ ﻭﻧﺘﺎﺋﺞ ﺗﻨﺘﻤﻲ ‪-‬ﻟﻈﺮﻭﻑ‬
‫ﺗﺎﺭﳜﻴﺔ‪ -‬ﺇﱃ ﻣﺎ ﻳﺸﺒﻪ ﻋﺎﳌﲔ ﳐﺘﻠﻔﲔ )ﻋﺎﱂ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻭﻋﺎﱂ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ( ﺇﳕﺎ ﺗﻜﻤﻦ ﰲ ﻣﻌﻴﺎﺭ‬
‫ﺍﻟﺼﺪﻕ ﺍﳌﻄﺒﻖ ﰲ ﻛﻞ ﻣﻨﻬﻤﺎ‪ ،‬ﻓﻤﻌﻴﺎﺭ ﺍﻟﺼﺪﻕ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻳﺘﻤﺜﻞ ﰲ ﺻﺤﺔ ﺇﺳﻨﺎﺩ ﺍﻟﻨﺼﻮﺹ‬
‫ﺑﺎﺳﺘﺨﺪﺍﻡ ﻣﻨﻬﺞ ﺍﻟﺘﺤﻘﻴﻖ ﺍﻟﺘﺎﺭﳜﻲ ‪ ،‬ﰒ ﰲ ﺻﺤﺔ ﺍﻻﺳﺘﻨﺒﺎﻁ ﻣﻦ ﺍﻟﻨﺼﻮﺹ ﺑﺎﺳﺘﺨﺪﺍﻡ ﻣﻨﻬﺞ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪،‬‬
‫ﺃﻣﺎ ﻣﻌﻴﺎﺭ ﺍﻟﺼﺪﻕ ﻭﻓﻘﺎ ﻟﻠﻤﻨﻬﺠﻴﺔ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻓﻬﻮ ﻣﻄﺎﺑﻘﺔ ﺍﻟﻨﺘﺎﺋﺞ ﳌﺎ ﻳﺸﺎﻫﺪ ﰲ ﺍﻟﻮﺍﻗﻊ ﺍﶈﺴﻮﺱ‬
‫ﺑﺎﺳﺘﺨﺪﺍﻡ ﺍﳌﻼﺣﻈﺎﺕ ﻭﺍﻟﺘﺠﺎﺭﺏ‪.‬‬

‫‪-١٤٧-‬‬
‫ﻭﻟﻌﻞ ﺃﻭﻝ ﺧﻄﻮﺓ ﻟﺘﻘﺮﻳﺐ ﻫﺬﻩ ﺍﻟﻔﺠﻮﺓ ﺑﲔ ﺍﳌﻨﻈﻮﺭﻳﻦ ﺗﺘﻤﺜﻞ ﻓﻴﻤﺎ ﺳﺒﻖ ﺃﻥ ﺃﺷﺮﻧﺎ ﺇﻟﻴﻪ ﻣﻦ ﺿﺮﻭﺭﺓ‬
‫ﺗﻮﺳﻴﻊ ﻧﻈﺮﺓ ﻛﻞ ﻣﻦ ﺍﳌﻨﻬﺠﲔ ﳊﺪﻭﺩﻩ ﻭﳉﻮﻫﺮ ﺭﺳﺎﻟﺘﻪ‪ ،‬ﲝﻴﺚ ﻳﺘﺠﻪ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻹﻋﻄﺎﺀ ﻣﺰﻳﺪ ﻣﻦ‬
‫ﺍﻻﻫﺘﻤﺎﻡ ﳌﺎ ﻛﺎﻥ ﰲ ﺍﳌﺎﺿﻲ ﻳﻌﺘﱪ ﻣﻦ ﺍﻷﺻﻮﻝ ﺍﻟﻔﺮﻋﻴﺔ ﺍﻷﻗﻞ ﺃﳘﻴﺔ ﻛﺎﻻﺳﺘﺤﺴﺎﻥ ﻭﺍﳌﺼﻠﺤﺔ ﺍﳌﺮﺳﻠﺔ ﲟﺎ‬
‫ﳝ ﹼﻜﻦ ﻣﻦ ﲣﻄﻰ "ﺍﻟﻨﻈﺮ ﺍﳉﺰﺋﻲ ﺇﱃ ﺍﻟﻨﻈﺮ ﺍﻟﻜﻠﻰ ‪] ..‬ﰲ ﺿﻮﺀ[ ﻣﺎ ﲤﻠﻴﻪ ﺭﻭﺡ ﺍﻟﺸﺮﻳﻌﺔ" )ﺃﺑﻮ ﺳﻠﻴﻤﺎﻥ‪،‬‬
‫‪ (١٩٩٠:١٠٩‬ﻭﺫﻟﻚ ﻳﺴﺎﻋﺪ ﻋﻠﻰ ﺗﻐﻄﻴﺔ ﺍﳌﺴﺎﺣﺎﺕ ﺍﳋﺎﻟﻴﺔ ﺍﻟﱵ ﺗﺘﺼﻞ ﺑﺎﻷﻣﻮﺭ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﺴﻴﺎﺳﻴﺔ‬
‫ﺍﻟﱵ ‪‬ﻢ ﺍﻟﻨﺎﺱ ‪ ،..‬ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻳﺘﺠﻪ ﻓﻴﻪ ﺍﳌﻨﻬﺞ ﺍﻟﻌﻠﻤﻲ ﻟﻠﺒﺤﺚ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺇﱃ ﺇﻋﻄﺎﺀ‬
‫ﻣﺴﺎﺣﺔ ﺃﻭﺳﻊ ﻟﺪﺭﺍﺳﺔ ﺍﻟﻨﻮﺍﺣﻲ ﺍﻟﺮﻭﺣﻴﺔ ﻭﺍﻻﻋﺘﻘﺎﺩﻳﺔ ﰲ ﺗﺄﺛﲑﻫﺎ ﻋﻠﻰ ﺳﻠﻮﻙ ﺍﻷﻓﺮﺍﺩ ﻭﺗﻨﻈﻴﻢ ﺍ‪‬ﺘﻤﻌﺎﺕ‪ ،‬ﻣﻊ‬
‫ﲣﻄﻰ ﺍﻟﱰﻋﺔ ﺍﻹﻣﺒﲑﻳﻘﻴﺔ ﺍﳊﺴﻴﺔ ﺍﻟﻐﺎﻟﻴﺔ ﻭﲡﺎﻭﺯﻫﺎ ﺇﱃ ﺍﻵﻓﺎﻕ ﺍﻷﺭﺣﺐ ﻟﻠﻨﻈﺮ ﻟﻺﻧﺴﺎﻥ ﰲ ﻛﻠﻴﺘﻪ ﻭﺍﻟﻨﻈﺮ‬
‫ﻟﻠﻮﺍﻗﻊ ﺍﻟﻔﺮﺩﻱ ﻭﺍﻻﺟﺘﻤﺎﻋﻲ ﰲ ﺇﻃﺎﺭ ﺍﻟﻨﻈﺮﺓ ﺍﳌﻌﻴﺎﺭﻳﺔ ﺍﳌﻨﻄﻠﻘﺔ ﻣﻦ ﺍﻟﺘﺼﻮﺭ ﺍﳌﻮ ‪‬ﺣﺪ‪.‬‬
‫ﺃﻣﺎ ﺍﻟﺒﻮﺗﻘﺔ ﺍﻟﱵ ﻳﺘﻢ ﻓﻴﻬﺎ ﺍﻟﺘﻜﺎﻣﻞ ﺑﲔ ﺍﻟﻨﻮﻋﲔ ﻣﻦ ﺍﳌﻨﺎﻫﺞ ﻓﺈ‪‬ﺎ ﺗﺘﻤﺜﻞ ﻛﻤﺎ ﺃﻭﺿﺤﻨﺎ ﰲ ﺃﻧﺸﻄﺔ‬
‫"ﺑﻨﺎﺀ ﺍﻟﻨﻈﺮﻳـﺔ"‪ ،‬ﻭﺃﻧﺸﻄﺔ "ﺍﻟﺒﺤﻮﺙ" ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﰱ ﺍﻟﻌﻼﻗﺔ ﺍﳉﺪﻟﻴﺔ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﺍﻟﱵ ﻳﻨﺒﻐﻲ ﺃﻥ‬
‫ﺗﺘﻢ ﻋﻠﻰ ﺃﺳﺲ ﺟﺪﻳﺪﺓ ﻗﺪﳝﺔ ﰲ ﺁﻥ ﻣﻌﹰﺎ! ﻓﺎﳋﻂ ﺍﻟﺬﻱ ﺍﻟﺘﺰﻣﻨﺎﻩ ‪ -‬ﻭﺍﻟﺬﻱ ﻧﻌﺘﺮﻑ ﻫﻨﺎ ﺑﺎﻻﳓﻴﺎﺯ ﺇﻟﻴﻪ ﻋﻦ‬
‫ﻗﺼﺪ‪ -‬ﻫﻮ ﺃﻥ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻻ ﻳﺘﻄﻠﺐ ﰲ ﺣﻘﻴﻘﺔ ﺍﻷﻣﺮ ﻫﺪﻡ ﻛﻞ ﻣﺎ ﺳﺒﻘﻪ ﻭﺍﻟﺒﺪﺀ‬
‫ﻣﻦ ﺟﺪﻳﺪ‪ ،‬ﺑﻘﺪﺭ ﻣﺎ ﻳﺘﻄﻠﺐ ﺍﻟﻨﻈﺮ ﺍﻟﻨﺎﻗـﺪ ﰲ ﻣﺎ ﻫﻮ ﻣﺘﺎﺡ ﻭﻣﻘﺒﻮﻝ ﻭﻣﺘﻌﺎﺭﻑ ﻋﻠﻴﻪ ﰲ ﺍﳌﻨﺎﻫﺞ ﻭﺍﻹﺟﺮﺍﺀﺍﺕ‬
‫ﻭﺍﻟﻀﻮﺍﺑﻂ ﺍﻟﻘﺎﺋﻤﺔ ﺃﻭ ﹰﻻ ‪ ،‬ﻓﺈﻥ ﻭﺟﺪ ﻓﻴﻬﺎ ﻣﺎ ﻳﻐﲎ ﻓﺒﻬﺎ ﻭﻧﻌﻤﺖ‪ ،‬ﻭﺇﻥ ﻭﺟﺪﺕ ﲝﺎﺟﺔ ﺇﱃ ﺇﺻﻼﺡ ﺟﺰﺋﻲ ﻓﻼ‬
‫ﺑﺄﺱ ﺑﺬﻟﻚ ﺃﻳﻀﺎ‪ ،‬ﺃﻣﺎ ﺇﻥ ﱂ ﻳﻮﺟﺪ ﻓﻴﻬﺎ ﻣﺎ ﻳﺼﻠﺢ ﻋﻠﻰ ﺍﻹﻃﻼﻕ ﻓﻬﻨﺎ ﻭﻫﻨﺎ ﻓﻘﻂ ﻳﻜﻮﻥ ﺍﳌﺴﻮﻍ ﺍﳊﻘﻴﻘﻲ‬
‫ﻟﻠﺒﺪﺀ ﻣﻦ ﻧﻘﻄﺔ ﺍﻟﺼﻔﺮ ﺩﻭﻥ ﺗﺮﺩﺩ ﺃﻭ ﺍﻟﺘﻔﺎﺕ ﺇﱃ ﺍﻟﻮﺭﺍﺀ ‪ -‬ﺫﺍﻙ ﻫﻮ ﻣﺎ ﻳﻄﻤﺌﻦ ﺇﻟﻴﻪ ﺍﻟﻘﻠﺐ ﻭﺍﻟﻌﻘﻞ ﻣﻬﻤﺎ ﻏﺎﱃ‬
‫ﺍﳌﻐﺎﻟﻮﻥ ﺃﻭ ﺗﺰﻳﺪ ﺍﳌﺘﺰﻳﺪﻭﻥ‪ ،‬ﻭﻧﺴﺄﻝ ﺍﳌﻮﱃ ﺟﻞ ﻭﻋﻼ ﺇﺧﻼﺹ ﺍﻟﻨﻴﺔ ﻭﺻﻼﺡ ﺍﻟﻘﺼﺪ‪ ،‬ﻭﻣﺎ ﺍﻟﺘﻮﻓﻴﻖ ﺇﻻ ﺑﺎﷲ ‪.‬‬
‫ﻓﺈﺫﺍ ﻧﻈﺮﻧﺎ ﰲ ﺑﻨﺎﺀ ﺍﻟﻨﻈﺮﻳﺔ ﻣﻦ ﺍﳌﻨﻈﻮﺭ ﺍﻟﺘﻘﻠﻴﺪﻱ ﺑﻌﲔ ﺍﻹﻧﺼﺎﻑ ﻓﺈﻧﻨﺎ ﺳﻨﺠﺪ ﺃﻥ ﺍﻷﺳﺲ ﺍﻟﱵ ﻳﻘﻮﻡ‬
‫ﻋﻠﻴﻬﺎ ﺗﻨﺘﻤﻲ ﺇﱃ ﺍﻟﻔﺌﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺍﳌﺬﻛﻮﺭﺓ ﺃﻋﻼﻩ‪ ،‬ﲟﻌﲎ ﺃﻥ ﰲ ﺗﻠﻚ ﺍﻷﺳﺲ ﺧﲑﺍ ﻛﺜﲑﺍ‪ ،‬ﻭﻟﻜﻨﻬﺎ ﻣﻊ ﺫﻟﻚ‬
‫ﲝﺎﺟﺔ ﺇﱃ ﻋﺪﺩ ﻣﻦ ﺍﻹﺻﻼﺣﺎﺕ ﺍﳉﻮﻫﺮﻳﺔ ﻟﻜﻲ ﺗﺼﺒﺢ ﻗﺎﺩﺭﺓ ﻋﻠﻰ ﺍﺳﺘﻴﻌﺎﺏ ﺍﳌﻨﻈﻮﺭ ﺍﻹﺳﻼﻣﻲ ﺍﻟﻘﺎﺋﻢ ﻋﻠﻰ‬
‫ﺍﻟﺘﻜﺎﻣﻞ ﺑﲔ ﺍﻟﻮﺣﻲ ﻭﺍﻟﻌﻘﻞ ﻭﺍﳊﻮﺍﺱ‪ ،‬ﻭﻟﻘﺪ ﺳﺒﻖ ﺃﻥ ﺃﻭﺿﺤﻨﺎ ﺃﻥ ﺑﻨﺎﺀ ﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﻌﻠﻤﻴﺔ ﰲ ﺍﻟﻌﻠﻮﻡ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻳﻘﻮﻡ ﻋﻠﻰ ﺍﳌﻜﻮﻧﺎﺕ ﺍﻵﺗﻴﺔ‪:‬‬
‫‪ -١‬ﻋﺪﺩ ﻣﻦ ﺍﳌﺸﺎﻫﺪﺍﺕ ﺍﶈﻘﻘﺔ ﺃﻭ ﺍﳊﻘﺎﺋﻖ ﺍﻟﻌﻠﻤﻴﺔ ‪ Facts, Observations‬ﺍﳉﺰﺋﻴﺔ ﺍﻟﱵ ﰎ ﺍﻟﺘﻮﺻﻞ ﺇﻟﻴﻬﺎ‬
‫ﻣﻦ ﺧﻼﻝ ﺇﺟﺮﺍﺀ ﺍﻟﺒﺤﻮﺙ ﺍﻟﻮﺍﻗﻌﻴﺔ )ﺍﻹﻣﺒﲑﻳﻘﻴﺔ( ﺍﻟﱵ ﺗﻌﺘﻤﺪ ﺍﳊﻮﺍﺱ ﻛﻮﺳﻴﻠﺔ ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﺍﳌﻌﺮﻓﺔ‬
‫ﺍﻟﻌﻠﻤﻴﺔ‪.‬‬

‫‪-١٤٨-‬‬
‫‪ -٢‬ﻋﺪﺩ ﻣﻦ ﺍﻟﺘﻌﻤﻴﻤﺎﺕ ﺍﻟﻮﺍﻗﻌﻴﺔ )ﺍﻹﻣﺒﲑﻳﻘﻴﺔ( ‪ Empirical Generalizations‬ﺍﻟﱵ ﻫﻲ ﻋﺒﺎﺭﺓ ﻋﻦ‬
‫"ﻋﻼﻗﺎﺕ ﺫﺍﺕ ﻃﺒﻴﻌﺔ ﻋﺎﻣﺔ ﺑﲔ ﺣﻘﺎﺋﻖ ﰎ ﺍﻟﺘﺤﻘﻖ ﻣﻦ ﺻﺪﻗﻬﺎ ﺑﺎﳌﺸﺎﻫﺪﺍﺕ ﺍﻟﻮﺍﻗﻌﻴﺔ‪..‬‬
‫)‪. (Theodorson & Theodorson, 1969; 130‬‬
‫‪ -٣‬ﺗﻔﺴﲑﺍﺕ ﺗﺮﺑﻂ ﺑﲔ ﺗﻠﻚ ﺍﳊﻘﺎﺋﻖ ﻭﺍﻟﺘﻌﻤﻴﻤﺎﺕ ﺍﻟﻮﺍﻗﻌﻴﺔ )ﺍﻹﻣﺒﲑﻳﻘﻴﺔ( ﺑﺮﺑﺎﻁ ﻣﻨﻄﻘﻲ‪ ،‬ﻭﻳﻨﺒﻐﻲ ﺃﻥ‬
‫ﻳﻼﺣﻆ ﺃﻥ "ﺗﻔﺴﲑ ﺍﳌﺸﺎﻫﺪﺍﺕ ﻳﺴﺘﻬﺪﻑ ﺭﺑﻂ ﺍﳌﺸﺎﻫﺪﺍﺕ ﺍﳊﺎﻟﻴﺔ ﺑﺎﻟﺴﺎﺑﻘﺔ ﺃﻭ ﺣﱴ ﺑﻮﻗﺎﺋﻊ ﺃﻭ‬
‫ﻋﻼﻗﺎﺕ ﺍﻓﺘﺮﺍﺿﻴﺔ‪.(Ibid. :213) "..‬‬
‫ﻛﻤﺎ ﺃﺛﺒﺘﻨﺎ ﺃﻥ ﻣﻦ ﻛﺘﺒﻮﺍ ﰲ ﳎﺎﻝ "ﺑﻨﺎﺀ ﺍﻟﻨﻈﺮﻳﺎﺕ" ﺍﻟﻌﻠﻤﻴﺔ ﻗﺪ ﺃﻛﺪﻭﺍ ﻋﻠﻰ ﺍﻟﺪﻭﺭ ﺍﳍﺎﻡ ﺍﻟﺬﻱ ﻳﻠﻌﺒﻪ ﺧﻴﺎﻝ‬
‫ﺍﻟﺒﺎﺣﺚ ﰲ ﺍﻟﺘﻮﺻﻞ ﺇﱃ ﻫﺬﻩ ﺍﻟﺘﻔﺴﲑﺍﺕ )ﲟﺎ ﻳﺆﺩﻯ ﺇﱃ ﺇﺿﻔﺎﺀ ﺍﳌﻌﲎ ﻋﻠﻰ ﺍﳊﻘﺎﺋﻖ ﺍﳉﺰﺋﻴﺔ ﻭﺍﻟﺘﻌﻤﻴﻤﺎﺕ‬
‫ﺍﳌﺘﻔﺮﻗﺔ ﻟﻜﻲ ﻧﺼﻞ ﺇﱃ ﻓﻬﻢ ﺍﻟﻈﻮﺍﻫﺮ(‪ ،‬ﻭﻟﻜﻦ ﻫﻞ ﻣﻌﲎ ﺫﻟﻚ ﺃﻥ ﺍﻟﻨﻈﺮﻳﺎﺕ "ﺍﻟﻌﻤﻠﻴﺔ" ﺗﺴﺘﻤﺮ ﻃﻮﻳﻼ ﰲ‬
‫ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﺍﻟﺘﺨﻤﲔ ﻭﻋﻠﻰ ﺧﻴﺎﻝ ﺍﻟﺒﺎﺣﺚ ﺇﱃ ﻣﺎ ﻻ ‪‬ﺎﻳﺔ؟ ﺇﻥ ﺍﳋﻂ ﺍﻟﺮﲰﻲ ﺍﻟﺬﻱ ﺗﻠﺘﺰﻣﻪ ﺍﻟﻌﻠﻮﻡ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﳊﺪﻳﺜﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﻫﻮ ﺑﺎﻟﻨﻔﻲ ﺑﻄﺒﻴﻌﺔ ﺍﳊﺎﻝ‪ ،‬ﻭﻟﻜﻨﻚ ﺇﺫﺍ ﺳﺄﻟﺘﻬﻢ ﻛﻴﻒ ﺇﺫﻥ ﻳﺒﲎ‬
‫ﻋﻠﻢ ﻋﻠﻰ ﻇﻦ ﻭﲣﻴﻞ؟ ﻓﺈﻥ ﺍﻟﺮﺩ ﺍﳊﺎﺿﺮ ﺩﺍﺋﻤﺎ ﻫﻮ ﺃﻥ ﺍﻟﺒﺎﺣﺜﲔ ﻳﻘﻮﻣﻮﻥ ‪ -‬ﺑﻌﺪ ﺇﺩﺧﺎﻝ ﻫﺬﻩ ﺍﻟﺘﻔﺴﲑﺍﺕ‬
‫ﺍﳌﺒﻨﻴﺔ ﻋﻠﻰ ﺧﻴﺎﻝ ﺍﻟﺒﺎﺣﺚ ‪ -‬ﺑﻄﺮﻳﻘﺔ ﻣﻨﻈﻤﺔ ﺑﺎﺳﺘﻨﺒﺎﻁ ﻓﺮﻭﺽ ﺗﺴﺘﻤﺪ ﻣﻦ ﺗﻠﻚ ﺍﻷﻃﺮ ﺍﻟﺘﻔﺴﲑﻳﺔ ﺍﻟﱵ ﺗﻀﻤﻬﺎ‬
‫ﺍﻟﻨﻈﺮﻳﺔ ﻟﻜﻲ ﻳﺘﻢ ﺍﺧﺘﺒﺎﺭﻫﺎ ﰲ ﺃﺭﺽ ﺍﻟﻮﺍﻗﻊ ﺍﶈﺴﻮﺱ )ﺍﻹﻣﺒﲑﻳﻘﻲ(‪ ،‬ﻓﺈﺫﺍ ﺛﺒﺖ ﺻﺪﻕ ﻫﺬﻩ ﺍﻟﻔﺮﻭﺽ ‪ -‬ﺃﻱ‬
‫ﻣﻄﺎﺑﻘﺔ ﻣﻀﻤﻮ‪‬ﺎ ﻟﻠﻮﺍﻗﻊ ‪ -‬ﻓﺈ‪‬ﺎ ﺗﺘﺤﻮﻝ ﺇﱃ ﻣﺸﺎﻫﺪﺍﺕ ﳏﻘﻘﺔ ﺃﻭ ﺣﻘﺎﺋﻖ ﻋﻠﻤﻴﺔ ﻭ‪‬ﺬﺍ ﺗﺰﺩﺍﺩ ﺍﻟﺜﻘﺔ ﰲ ﺍﻟﻨﻈﺮﻳﺔ‬
‫ﻭﰱ ﺍﻷﻃﺮ ﺍﻟﺘﻔﺴﲑﻳﺔ ﺍﻟﱵ ﺗﺘﻀﻤﻨﻬﺎ‪ ..‬ﺇﱃ ﺃﻥ ﺗﺘﺤﻮﻝ ﺇﱃ ﻗﺎﻧﻮﻥ ﻋﻠﻤﻲ )ﻭﺍﻥ ﻛﺎﻥ ﺍﺳﺘﺨﺪﺍﻡ ﺍﺻﻄﻼﺡ‬
‫ﺍﻟﻘﺎﻧﻮﻥ ﻻﺯﺍﻝ ﺇﺷﻜﺎﻟﻴﺎ ﺇﱃ ﺍﻟﻴﻮﻡ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ(‪ ،‬ﻭﺃﻣﺎ ﺇﺫﺍ ﱂ ﺗﺜﺒﺖ ﺻﺤﺔ ﺍﻟﻔﺮﻭﺽ ﻓﺈﻥ ﺍﻟﺜﻘﺔ ﰲ‬
‫ﺍﻟﻨﻈﺮﻳﺔ ﻭﰱ ﺃﻃﺮﻫﺎ ﺍﻟﺘﻔﺴﲑﻳﺔ ﺗﺘﻨﺎﻗﺺ‪ ،‬ﻭﳚﺮﻯ ﺗﻌﺪﻳﻠﻬﺎ ﲝﻴﺚ ﺗﺴﺘﻮﻋﺐ ﺍﻟﻨﺘﺎﺋﺞ ﺍﶈﻘﻘﺔ‬
‫)ﺍﳊﻘﺎﺋﻖ‪/‬ﺍﳌﺸﺎﻫﺪﺍﺕ( ﻭﻻ ﺗﻨﺎﻗﻀﻬﺎ‪.‬‬
‫ﻭﻣﻨﻬﺠﻴﺔ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻻ ﲢﺘﺎﺝ ﺇﱃ ﻫﺪﻡ ﻫﺬﺍ ﺍﻟﻔﻬﻢ ﺍﻟﻌﺎﻡ ﻟﺒﻨﺎﺀ ﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﻌﻠﻤﻴﺔ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﻟﻜﻨﻬﺎ ﺗﻘﺪﻡ ﺗﻌﺪﻳﻼﺕ ﺟﻮﻫﺮﻳﺔ ﻋﻠﻴﻪ ﰲ ﻣﻮﺍﺿﻊ ﺛﻼﺛﺔ ﺃﺳﺎﺳﻴﺔ‪:‬‬
‫‪ -١‬ﺑﺪﻻ ﻣﻦ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﺧﻴﺎﻝ ﺍﻟﺒﺎﺣﺚ ﺃﻭ ﻋﻠﻰ ﳎﺮﺩ ﺍﻟﺘﺨﻤﲔ ﻭﺣﺪﳘﺎ ﰲ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺃﻃﺮ ﺗﻔﺴﲑﻳﺔ‬
‫ﺗﻀﻢ ﺍﳊﻘﺎﺋﻖ )ﺃﻭ ﺍﳌﺸﺎﻫﺪﺍﺕ ﺍﶈﻘﻘﺔ( ﺇﱃ ﺑﻌﻀﻬﺎ ﻟﺘﻌﻄﻴﻬﺎ ﻣﻌﲎ‪ ،‬ﻓﺈﻥ ﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ ﻳﻘﺪﻡ ﺃﻳﻀﺎ‬
‫ﺃﻃﺮﺍ ﺗﻔﺴﲑﻳﺔ ﻣﺴﺘﻨﺒﻄﺔ ﻭﻓﻖ ﺿﻮﺍﺑﻂ ﺍﳌﻨﻬﺠﻴﺔ ﺍﻷﺻﻮﻟﻴﺔ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻭﻷﻥ ﻫﺬﻩ ﺍﻷﻃﺮ‬
‫ﻣﺴﺘﻨﺒﻄﺔ ﻣﻦ ﻣﺼﺪﺭ ﻳﻘﻴﲏ ﻫﻮ ﺍﻟﻮﺣﻲ ﻓﺈ‪‬ﺎ ﻭﻻ ﺷﻚ ﺃﺭﻗﻰ ﻣﻦ ﳎﺮﺩ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﺧﻴﺎﻝ ﺍﻟﺒﺎﺣﺜﲔ‪ ،‬ﰒ‬
‫ﻷ‪‬ﺎ ﺗﺘﻀﻤﻦ ﺍﺳﺘﻨﺒﺎﻃﺎ ﻭﺍﺟﺘﻬﺎﺩﺍﺕ ﺑﺸﺮﻳﺔ ﺳﺘﻈﻞ ﺧﺎﺿﻌﺔ ﻟﻼﺧﺘﺒﺎﺭ ﻟﻀﻤﺎﻥ ﺍﻟﺼﺪﻕ ﺍﻟﻮﺍﻗﻌﻲ‬
‫ﻟﻼﺳﺘﻨﺒﺎﻁ‪.‬‬

‫‪-١٤٩-‬‬
‫‪ -٢‬ﺑﺪﻻ ﻣﻦ ﺍﻻﻋﺘﻤﺎﺩ ﰲ ﺍﺧﺘﺒﺎﺭ ﺍﻟﻔﺮﻭﺽ ﻋﻠﻰ ﻣﺎ ﻳﺴﻤﻰ ﺑﺎﻟﻮﺍﻗﻊ ﺍﶈﺴﻮﺱ )ﺍﻹﻣﺒﲑﻳﻘﻲ( ﻭﺣﺪﻩ ﻓﺈﻥ‬
‫ﺍﺧﺘﺒﺎﺭ ﺍﻟﻔﺮﻭﺽ ﰲ ﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ ﺳﻴﻜﻮﻥ ﰲ ﺍﻟﻮﺍﻗﻊ ﺍﻟﺸﺎﻣﻞ ‪ Total Reality‬ﺍﻟﺬﻱ ﻳﻀﻢ ﻣﺎ ﻫﻮ‬
‫ﳏﺴﻮﺱ ﻭﻣﺎ ﻟﻴﺲ ﳏﺴﻮﺳﺎ ﰲ ﺫﺍﺗﻪ ﺑﺴﺒﺐ ﺍﻧﺘﻤﺎﺋﻪ ﺇﱃ ﻋﺎﱂ ﺍﻟﻐﻴﺐ )ﻭﻫﺬﺍ ﺑﻄﺒﻴﻌﺔ ﺍﳊﺎﻝ ﻳﺘﻄﻠﺐ‬
‫ﺍﺳﺘﺨﺪﺍﻡ ﻃﺮﻕ ﻏﲑ ﻣﺒﺎﺷﺮﺓ ﰲ ﻣﺸﺎﻫﺪﺓ ﻧﺘﺎﺋﺠﻪ ﻭﺁﺛﺎﺭﻩ(‪.‬‬
‫‪ -٣‬ﻳﺘﻢ ﺍﺳﺘﻨﺒﺎﻁ ﺍﳉﻮﺍﻧﺐ ﺍﳌﻌﻴﺎﺭﻳﺔ ﺍﳌﻮﺟﻬﺔ ﻟﻠﺴﻠﻮﻙ ﺍﻟﻔﺮﺩﻱ ﻭﻟﻠﺘﻨﻈﻴﻤﺎﺕ ﺍ‪‬ﺘﻤﻌﻴﺔ ﺑﺎﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ‬
‫ﺍﳌﺼﺎﺩﺭ ﺍﻟﺸﺮﻋﻴﺔ ﺑﺎﺳﺘﺨﺪﺍﻡ ﺍﳌﻨﺎﻫﺞ ﻭﺍﻟﻘﻮﺍﻋﺪ ﺍﻷﺻﻮﻟﻴﺔ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﲟﺎ ﻳﻀﻤﻦ ﺃﻓﻀﻞ ﺍﻗﺘﺮﺍﺏ ﳑﻜﻦ ﻣﻦ‬
‫ﲢﻘﻴﻖ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭﺗﻌﺘﱪ ﻫﺬﻩ ﺍﳉﻮﺍﻧﺐ ﺍﳌﻌﻴﺎﺭﻳﺔ ﻣﻜﻤﻠﺔ ﻭﻣﺘﻤﻤﺔ ﻭﻣﻮﺟﻬﺔ ﻟﻸﻃﺮ ﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﱵ‬
‫ﺗﻨﻄﻠﻖ ﻣﻨﻬﺎ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﳌﺆﺻﻠﺔ ﺇﺳﻼﻣﻴﺎ‪ ،‬ﺳﻮﺍﺀ ﰎ ﺍﺧﺘﺒﺎﺭﻫﺎ ﺑﻄﺮﻳﻘﺔ ﻏﲑ ﻣﺒﺎﺷﺮﺓ‪ ،‬ﺃﻭ ﻗﺒﻞ ﺃﻥ‬
‫ﻳﺘﻢ ﺍﺧﺘﺒﺎﺭﻫﺎ‪ ،‬ﺃﻭ ﺣﱴ ﺩﻭﻥ ﺃﻥ ﻳﺘﻢ ﺍﺧﺘﺒﺎﺭﻫﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﻗﺪ ﺭﻭﻋﻴﺖ ﰲ ﺍﺳﺘﻨﺒﺎﻃﻬﺎ ﺍﻟﻀﻮﺍﺑﻂ‬
‫ﺍﻟﺼﺤﻴﺤﺔ ﰲ ﺍﻻﺳﺘﻨﺒﺎﻁ‪ ،‬ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻧﺮﺍﻋﻰ ﻫﻨﺎ ﻣﺎ ﻫﻮ ﻣﺘﻌﺎﺭﻑ ﻋﻠﻴﻪ ﻣﻦ ﺃﻥ ﻣﺎ ﻫﻮ ﻣﻌﻴﺎﺭﻱ ﺑﻄﺒﻴﻌﺘﻪ‬
‫ﻻ ﳝﻜﻦ ﺍﺧﺘﺒﺎﺭﻩ ﰲ ﺫﺍﺗﻪ ﺑﺎﻟﺮﺟﻮﻉ ﺇﱃ ﺍﻟﻮﺍﻗﻊ ﻷﻧﻪ ﻣﺒﲎ ﻋﻠﻰ ﺍﻟﺘﻔﻀﻴﻞ ﻭﺍﻻﺧﺘﻴﺎﺭ‪.‬‬
‫ﻫﺬﺍ ﻫﻮ ﺍﻷﺳﺎﺱ ﺍﻟﺬﻱ ﺗﻘﻮﻡ ﻋﻠﻴﻪ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﺘﻨﻈﲑ ﻭﺍﻟﺒﺤﺚ ﰲ ﺇﻃﺎﺭ ﺍﳌﻨﻬﺞ ﺍﳌﺘﻮﺍﺯﻥ ﻟﻠﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ‬
‫ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﰱ ﺿﻮﺀ ﻫﺬﺍ ﻛﻠﻪ ﻓﺎﻧﻪ ﻗﺪ ﻳﻜﻮﻥ ﺑﻮﺳﻌﻨﺎ ﺗﻌﺮﻳﻒ ﻣﻨﻬﺞ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻋﻠﻰ ﺃﻧﻪ‪:‬‬
‫" ﺍﻟﻄﺮﻳﻘﺔ ﺍﳌﻨﻈﻤﺔ ﻟﻠﺒﺤﺚ ﺍﻟﱵ ﺗﺴﺘﺨﺪﻡ ﰲ ﺩﺭﺍﺳﺔ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﺍﻧﻄﻼﻗﺎ ﻣﻦ ﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ‬
‫ﻟﻺﻧﺴﺎﻥ ﻭﺍ‪‬ﺘﻤﻊ ﻭﺍﻟﻮﺟﻮﺩ‪ ،‬ﻋﻠﻰ ﻭﺟﻪ ﳚﻤﻊ ﺑﲔ ﺍﳌﻨﺎﻫﺞ ﺍﻷﺻﻮﻟﻴﺔ ﺍﳌﻌﺘﻤﺪﺓ ﰲ ﺍﻻﺳﺘﻨﺒﺎﻁ ﻣﻦ ﻧﺼﻮﺹ‬
‫ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﺑﲔ ﻣﻨﺎﻫﺞ ﺍﻟﺒﺤﺚ ﺍﻟﻮﺍﻗﻌﻴﺔ )ﺍﳌﻴﺪﺍﻧﻴﺔ( ﺍﳌﻌﺎﺻﺮﺓ ﺑﺼﻮﺭﺓ ﺗﻜﺎﻣﻠﻴﺔ"‪.‬‬
‫ﻭﻧﻨﺘﻘﻞ ﰲ ﺍﻟﻔﺼﻞ ﺍﻟﺘﺎﱄ ﺇﱃ ﺍﻟﺒﻴﺎﻥ ﺍﻟﺘﻔﺼﻴﻠﻲ ﻟﻺﺟﺮﺍﺀﺍﺕ ﺍﳌﻨﻬﺠﻴﺔ ﺍﶈﺪﺩﺓ ﺍﻟﱵ ﳝﻜﻦ ﺍﺗﺒﺎﻋﻬﺎ ﰲ‬
‫ﺗﺄﺻﻴﻞ ﺍﳌﻮﺿﻮﻋﺎﺕ ﺍﻧﻄﻼﻗﺎ ﻣﻦ ﻫﺬﺍ ﺍﻟﻔﻬﻢ‪.‬‬

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 @ åßbrÛa@Ý–ÐÛa
@
@ ïßý⁄a@Ýî•dnÜÛ@òîvèä½a@paõaŠu⁄a
@ òîÇbànuüa@âìÜÈÜÛ
@

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 ‫‪@ åßbrÛa@Ý–ÐÛa‬‬
‫‪òîÇbànuüa@âìÜÈÜÛ@ïßý⁄a@Ýî•dnÜÛ@òîvèä½a@@paõaŠu⁄a‬‬
‫ﰲ ﺿﻮﺀ ﻣﺎ ﺗﻘﺪﻡ ﻓﺈﻧﻨﺎ ﺳﻨﻘﻮﻡ ﰲ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﲟﺤﺎﻭﻟﺔ ﻟﺘﺮﲨﺔ ﻣﻨﻬﺞ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺇﱃ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻹﺟﺮﺍﺀﺍﺕ ﺃﻭ ﺍﳋﻄﻮﺍﺕ ﺃﻭ ﺍﻟﻌﻤﻠﻴﺎﺕ ﺍﶈﺪﺩﺓ ﺍﻟﱵ ﳝﻜﻦ ﻟﻠﺒﺎﺣﺚ ﺃﻥ ﻳﺘﺤﺮﻙ‬
‫ﰲ ﺿﻮﺋﻬﺎ ﺣﺎﻝ ﺳﻌﻴﻪ ﻟﺘﺄﺻﻴﻞ ﺃﺣﺪ ﻣﻮﺿﻮﻋﺎﺕ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ )ﺃﻭ ﺣﱴ ﺃﺣﺪ ﻓﺮﻭﻋﻬﺎ(‪ ،‬ﻭﻳﻼﺣﻆ ﺃﻥ‬
‫ﺗﻨﺎﻭﻟﻨﺎ ﻟﻠﻤﻮﺿﻮﻉ ﺳﻴﻜﻮﻥ ﻣﻨﻄﻠﻘﺎ ﳑﺎ ﺃﲰﻴﻨﺎﻩ "ﺑﺎﳌﺪﺧﻞ ﺍﳌﺘﻮﺍﺯﻥ" ﰲ ﺍﻟﻨﻈﺮ ﺇﱃ ﻣﻨﻬﺞ ﺍﻟﺘﻮﺟﻴﻪ ﺍﻹﺳﻼﻣﻲ‬
‫ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻛﻤﺎ ﻳﻼﺣﻆ ﺃﻧﻨﺎ ﻧﻘﺼﺪ ‪ -‬ﻛﻠﻤﺎ ﻛﺎﻥ ﺫﻟﻚ ﺿﺮﻭﺭﻳﺎ ‪ -‬ﺇﱃ ﺻﻴﺎﻏﺔ ﺑﻌﺾ "ﺍﻟﻘﻮﺍﻋﺪ"‬
‫ﺍﻟﱵ ﻧﻌﺘﱪﻫﺎ ﻣﻦ ﻣﺴﻠﻤﺎﺕ ﺍﳌﻨﻬﺞ‪ ،‬ﻧﱪﺯﻫﺎ ﰲ ﺍﻟﻌﺮﺽ ﻹﻋﻄﺎﺀ ﺍﻟﻔﺮﺻﺔ ﻟﻠﻘﺎﺭﺉ ﳌﻌﺮﻓﺔ ﺍﻷﺭﺿﻴﺔ ﺍﻟﱵ ﻧﻨﻄﻠﻖ‬
‫ﻣﻨﻬﺎ‪ ،‬ﰒ ﻟﻨﻘﺪﻫﺎ ﺃﻭ ﺍﻹﺿﺎﻓﺔ ﺇﻟﻴﻬﺎ ﲟﺎ ﻳﻌﲔ ﻋﻠﻰ ﻭﺿﻮﺡ ﺍﻟﺮﺅﻳﺔ ﺃﻣﺎﻡ ﺍﳉﻤﻴﻊ‪ ،‬ﻭﺳﻴﺘﻢ ﺗﻨﺎﻭﻝ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﻣﻦ‬
‫ﺧﻼﻝ ﺍﻟﻌﻨﺎﺻﺮ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
‫)‪ (١‬ﺍﺧﺘﻴﺎﺭ ﺍﻹﻃﺎﺭ ﺍﳌﺮﺟﻌﻲ ﺍﻟﺬﻱ ﻳﻨﻄﻠﻖ ﺍﻟﺒﺤﺚ ﰲ ﺍﻟﺒﺪﺍﻳﺔ ﻣﻦ ﻣﻔﺎﻫﻴﻤﻪ‪.‬‬
‫)‪ (٢‬ﺍﻻﺳﺘﻨﺒﺎﻁ ﻣﻦ ﺍﳌﺼﺎﺩﺭ ﺍﻹﺳﻼﻣﻴﺔ ‪.‬‬
‫)‪ (٣‬ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻦ ﻧﺘﺎﺋﺞ ﺍﻟﻌﻠﻮﻡ ﺍﳊﺪﻳﺜﺔ ‪.‬‬
‫)‪ (٤‬ﺇﳚﺎﺩ ﺍﻟﺘﻜﺎﻣﻞ ﺍﳌﻨﺸﻮﺩ ﺑﲔ ﺍﻷﻃﺮ ﺍﻟﺘﺼﻮﺭﻳﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺑﲔ ﺍﻟﻨﺘﺎﺋﺞ ﺍﳌﻤﺤﺼﺔ ﺍﳌﺴﺘﻤﺪﺓ ﻣﻦ ﺍﻟﻌﻠﻮﻡ‬
‫ﺍﳊﺪﻳﺜﺔ‪.‬‬
‫)‪ (٥‬ﺍﺧﺘﺒﺎﺭ ﻭﺗﻄﻮﻳﺮ ﺍﻟﻨﻈﺮﻳﺎﺕ ﺍﳌﻮﺟﻬﺔ ﺇﺳﻼﻣﻴﺎ ‪.‬‬

‫‪@ ïÈuŠ½a@‰b⁄a@‰bîna@Z@üëc‬‬
‫‪éàîçbÐß@åß@òía†jÛa@¿@szjÛa@ÕÜĐäí@ðˆÛa‬‬
‫ﻳﻮﺍﺟﻪ ﺍﻟﺒﺎﺣﺚ ﰲ ﺍﳌﺮﺍﺣﻞ ﺍﻷﻭﱃ ﻟﻠﺘﻔﻜﲑ ﰲ ﲝﺜﻪ ﻗﻀﻴﺔ ﻣﺒﺪﺋﻴﺔ ﻫﺎﻣﺔ ﻳﻨﺒﻐﻲ ﻋﻠﻴﻪ ﺍﲣﺎﺫ ﻗﺮﺍﺭﺍ ﺑﺸﺄ‪‬ﺎ‬
‫ﻋﻨﺪﻣﺎ ﻳﺒﺪﺃ ﺍﻟﻌﻤﻞ‪ ،‬ﺃﻻ ﻭﻫﻰ‪ :‬ﻫﻞ ﻳﺒﺪﺃ ﲝﺜﻪ ﻣﻨﻄﻠﻘﺎ ﻣﻦ ﻣﻔﺎﻫﻴﻢ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﳊﺪﻳﺜﺔ؟ ‪ ..‬ﺃﻡ ﻳﺒﺪﺃ‬
‫ﻣﻨﻄﻠﻘﺎ ﻣﻦ ﻣﻔﺎﻫﻴﻢ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻭﻣﺼﻄﻠﺤﺎ‪‬ﺎ‪ ..،‬ﻭﺫﻟﻚ ﺑﺼﺮﻑ ﺍﻟﻨﻈﺮ ﻋﻤﺎ ﻳﻜﻮﻥ ﰲ ﺍﳌﺮﺍﺣﻞ ﺍﻟﺘﺎﻟﻴﺔ‬
‫ﻣﻦ ﺍﻟﺘﻜﺎﻣﻞ ﺑﻴﻨﻬﻤﺎ ﺑﺎﻟﻀﺮﻭﺭﺓ‪.‬‬
‫ﻓﻌﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ ﻫﺐ ﺃﻥ ﻣﺘﺨﺼﺼﺎ ﰲ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻧﺘﻮﻯ ﺍﻟﻘﻴﺎﻡ ﺑﺪﺭﺍﺳﺔ ﳛﺎﻭﻝ ﻓﻴﻬﺎ‬
‫ﺍﺳﺘﺠﻼﺀ ﺃﺑﻌﺎﺩ ﻣﻮﺿﻮﻉ ﺍﻟﺮﻋﺎﻳﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ‪ Social Welfare‬ﰲ ﺿﻮﺀ ﺍﳌﻨﻬﺞ ﺍﳌﺘﻮﺍﺯﻥ ﻟﻠﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ‬
‫ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺬﻱ ﺑﻴﻨﺎﻩ ﻓﻴﻤﺎ ﺳﺒﻖ‪ ،‬ﻓﺎﻧﻪ ﺳﻴﺴﺄﻝ ﻧﻔﺴﻪ ﻫﻞ ﻳﺒﺪﺃ ﲝﺜﻪ ﻣﻦ ﺍﳌﻔﺎﻫﻴﻢ ﺍﳊﺪﻳﺜﺔ‬
‫ﺍﳌﺄﻟﻮﻓﺔ ﰲ ﳏﻴﻂ ﻣﻬﻨﺔ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﳌﺘﻌﺎﺭﻑ ﻋﻠﻴﻬﺎ ﺩﻭﻟﻴﺎ‪ ،‬ﻓﻴﺴﺘﺨﺪﻡ ﰲ ﺍﻟﺒﺪﺍﻳﺔ )ﻣﺜﻼ ﺍﺻﻄﻼﺣﺎﺕ‬

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‫ﻛﺎﻟﺮﻋﺎﻳﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﻇﺎﺋﻒ ﺍﻟﺮﻋﺎﻳﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﺑﺮﺍﻣﺞ ﺍﻟﺮﻋﺎﻳﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﲤﻮﻳﻞ ﺍﻟﺮﻋﺎﻳﺔ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ (..‬ﰒ ﳝﻀﻰ ﻗﺪﻣﺎ ﰲ ﺗﻘﺴﻴﻢ ﻛﻞ ﻣﻮﺿﻮﻉ ﻣﻦ ﺗﻠﻚ ﺍﳌﻮﺿﻮﻋﺎﺕ ﺇﱃ ﻋﻨﺎﺻﺮﻩ ﺑﻨﻔﺲ ﺍﻟﻄﺮﻳﻘﺔ‪،‬‬
‫ﲝﻴﺚ ﻳﺴﺘﺨﺪﻡ ﻛﻞ ﺍﺻﻄﻼﺡ ﺑﻨﻔﺲ ﺍﳌﻔﻬﻮﻡ ﺍﳌﺸﺘﻖ ﻣﻦ ﺍﻹﻃﺎﺭ ﺍﳌﺮﺟﻌﻲ ﺍﻟﻐﺮﰊ‪ ،‬ﺍﻋﺘﻤﺎﺩﺍ ﻋﻠﻰ ﺃﻥ ﺍﳌﻬﻢ ﻫﻮ‬
‫ﺍﶈﺘﻮﻯ ﺍﻟﺬﻱ ﻳﻮﺿﻊ ﰲ ﻛﻞ ﻓﺌﺔ ﻣﻦ ﺗﻠﻚ ﺍﻟﻔﺌﺎﺕ‪ ،‬ﻭﻫﻮ ﳏﺘﻮﻯ ﺳﻴﺘﻀﻤﻦ ﰲ ‪‬ﺎﻳﺔ ﺍﳌﻄﺎﻑ ﺍﳌﻀﻤﻮﻥ‬
‫ﺍﻹﺳﻼﻣﻲ ﺇﱃ ﺟﺎﻧﺐ ﻣﺎ ﺻﺢ ﻣﻦ ﺍﻟﺘﺼﻮﺭﺍﺕ ﺍﳊﺪﻳﺜﺔ ﳌﻬﻨﺔ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ‪ ..‬ﻭﻫﻜﺬﺍ ؟‬
‫ﺃﻡ ﺃﻧﻪ ﺳﲑﻯ ﺃﻧﻪ ﺇﻥ ﻓﻌﻞ ﻓﺴﻴﻜﻮﻥ ﺑﺬﻟﻚ ﻗﺪ ﻭﻗﻊ ‪-‬ﺩﻭﻥ ﺃﻥ ﻳﻘﺼﺪ‪ -‬ﺃﺳﲑﺍ ﻟﻔﺌﺎﺕ ﺍﻟﻔﻜﺮ ﺍﻟﻐﺮﰊ‬
‫ﺫﺍﺗﻪ‪ ،‬ﺍﳌﻨﻄﻠﻘﺔ ﻣﻦ ﺍﻓﺘﺮﺍﺿﺎﺗﻪ ﺍﻟﻮﺟﻮﺩﻳﺔ ﻭﺍﳌﻌﺮﻓﻴﺔ )ﺍﻷﻧﻄﻮﻟﻮﺟﻴﺔ ﻭﺍﻹﺑﺴﺘﻤﻮﻟﻮﺟﻴﺔ(‪ ،‬ﻭﻳﻜﻮﻥ ﻗﺪ ﻛ‪‬ﺒﻞ ﻧﻔﺴﻪ‬
‫ﺑﻘﻴﻮﺩﻫﺎ ﺩﻭﻥ ﻭﻋﻰ ﻣﻨﻪ؟ ﻭﻫﻞ ﻛﺎﻥ ﺍﻷﻓﻀﻞ ﺃﻥ ﻳﺒﺪﺃ ﻣﺒﺎﺷﺮﺓ ﲟﻔﺎﻫﻴﻢ ﻭﻣﺼﻄﻠﺤﺎﺕ ﺇﺳﻼﻣﻴﺔ ﺿﺎﺭﺑﺔ‬
‫ﲜﺬﻭﺭﻫﺎ ﰲ ﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ ﺑﺪﻻ ﻣﻦ ﺫﻟﻚ‪ .‬ﻓﻴﺴﺘﺨﺪﻡ ﻣﺜﻼ ﻣﻔﺎﻫﻴﻢ ﻛﺎﻟﺘﻜﺎﻓﻞ ﺍﻻﺟﺘﻤﺎﻋﻲ ﺃﻭ ﺍﻟﱪ ﺑﺪﻻ‬
‫ﻣﻦ ﺍﻟﺮﻋﺎﻳﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﻣﻔﺎﻫﻴﻢ ﻣﻮﺍﺭﺩ ﺍﻟﺰﻛﺎﺓ ﻭﻣﺼﺎﺭﻓﻬﺎ ﻭﺍﻟﺼﺪﻗﺎﺕ ﻭﺍﳍﺒﺎﺕ ﺑﺪﻻ ﻣﻦ ﻣﻔﻬﻮﻡ ﺍﻟﺘﻤﻮﻳﻞ‪،‬‬
‫ﻭﻣﻔﺎﻫﻴﻢ "ﺣﻘﻮﻕ" ﺍﻟﻮﺍﻟﺪﻳﻦ ﺍﻟﻄﺎﻋﻨﲔ ﰲ ﺍﻟﺴﻦ ﻭﺣﻖ ﺍﻟﻀﻌﻴﻒ ﻣﺜﻼ ﺑﺪﻻ ﻣﻦ ﺧﺪﻣﺎﺕ "ﺭﻋﺎﻳﺔ" ﺍﳌﺴﻨﲔ؟‬
‫ﻭﰱ ﻛﻞ ﺍﳊﺎﻻﺕ ﻓﺎﻧﻪ ﺳﺘﺜﻮﺭ ﻟﺪﻯ ﺍﻟﺒﺎﺣﺚ ﺗﺴﺎﺅﻻﺕ ﻣﻜﻤﻠﺔ ﻋﻦ ﻣﺪﻯ ﺻﺤﺔ ﻧﻘﻄﺔ ﺍﻟﺒﺪﺀ ﺍﻟﱵ‬
‫ﺍﺧﺘﺎﺭﻫﺎ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﳌﻨﻬﺠﻴﺔ‪ ،‬ﻓﺈﺫﺍ ﺍﺧﺘﺎﺭ ﻣﺜﻼ ﺍﺻﻄﻼﺡ "ﺍﻟﺮﻋﺎﻳﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ" ﻓﻤﻦ ﻳﺪﺭﻳﻪ ﺃﻥ ﺍﻹﺳﻼﻡ‬
‫ﻳﺘﻮﻗﻒ ﻋﻨﺪ ﺣﺪ ﻣﻔﻬﻮﻡ "ﺍﻟﺮﻋﺎﻳﺔ"‪ ..‬ﺇﻥ ﻧﻈﺮﺓ ﺍﻹﺳﻼﻡ ﻟﻠﻌﻼﻗﺎﺕ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ‪ ..‬ﺃﻓﺮﺍﺩﻫﻢ ﻭﲨﺎﻋﺎ‪‬ﻢ‪،‬‬
‫ﻗﻮﻳﻬﻢ ﻭ ﺿﻌﻴﻔﻬﻢ ‪ ..‬ﻫﻲ ﻧﻈﺮﺗﻪ ﺇﱃ ﺍﻷﺟﺰﺍﺀ ﰲ "ﺟﺴﺪ ﻭﺍﺣﺪ"‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ ﻣﻔﻬﻮﻡ "ﺍﻟﺮﻋﺎﻳﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ"‬
‫ﺍﻟﺬﻱ ﻧﺒﺖ ﻋﻨﺪ ﻏﲑﻧﺎ ﻳﻌﺘﱪ ﻗﻴﻤﺔ ﺍﻟﺮﲪﺔ ﰲ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﳌﺎﺩﻳﺔ ﻭﻟﻜﻨﻪ ﻻ ﻳﻜﻮﻥ ﻛﺎﻓﻴﺎ ﰲ ﳎﺘﻤﻊ ﻣﺴﻠﻢ ﻳﻌﻴﺶ‬
‫ﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ ﺍﻟﺼﺤﻴﺢ ‪ ..‬ﻭﻫﻜﺬﺍ‪.‬‬
‫ﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ ﻓﺎﻥ ﺍﻟﺒﺎﺣﺚ ﺇﺫﺍ ﺍﺧﺘﺎﺭ ﻣﻔﻬﻮﻡ "ﺍﻟﺘﻜﺎﻓﻞ ﺍﻻﺟﺘﻤﺎﻋﻲ" ﺃﻭ "ﺍﻟﱪ" ﻣﺜﻼ ﻓﺎﻧﻪ ﻻﺑﺪ ﺃﻥ‬
‫ﻳﺴﺄﻝ ﻧﻔﺴﻪ ﻋﻦ ﻋﻼﻗﺔ ﻫﺬﺍ ﺍﳌﻔﻬﻮﻡ ﺑﺎﳌﻔﺎﻫﻴﻢ ﺍﳌﻘﺎﺑﻠﺔ ) ﺃﻭ ﺍﻟﱵ ﺗﺒﺪﻭ ﻟﻪ ﻛﺬﻟـﻚ( ﰲ ﺍﻟﺘﺼﻮﺭ ﺍﻟﻐﺮﰊ ﻣﺜﻞ‬
‫ﻣﻔﻬﻮﻡ ﺍﻻﻋﺘﻤــﺎﺩ ﺍﻟﻮﻇﻴﻔﻲ ﺍﳌﺘﺒــﺎﺩﻝ ‪ Functional Interdependence‬ﺃﻭ ﻣﻔﻬﻮﻡ ﺍﻟﺘﻜﺎﻣﻞ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻲ ‪ Social Integration‬ﺃﻭ ﻏﲑﻫﺎ‪ ،..‬ﻭﺗﻠﻚ ﻛﻠﻬﺎ ﺃﺳﺌﻠﺔ ﳍﺎ ﻭﺟﺎﻫﺘﻬﺎ‪ ،‬ﻭﻗﺪ ﻳﻌﲎ ﺍﻟﺘﻌﺎﻣﻞ ﺍﻟﻮﺍﻋﻲ‬
‫ﻣﻌﻬﺎ ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻻﻧﻌﺘﺎﻕ ﻣﻦ ﺍﻟﻘﻴﻮﺩ ﺍﻟﻔﻜﺮﻳﺔ ﺍﳌﺴﺘﻘﺮﺓ ﰲ ﺍﻟﻌﻘﻮﻝ‪ ..‬ﻭﺑﲔ ﺍﻟﻌﺒﻮﺩﻳﺔ ﺍﻟﻔﻜﺮﻳﺔ ﺍﻟﱵ ﻻ ﻳﻨﺘﺞ ﻣﻨﻬﺎ‬
‫ﺷﺊ ﺃﺻﻴﻞ‪ ،‬ﻭﻟﻜﻨﻪ ﻗﺪ ﻳﻌﲎ ﺃﻳﻀﺎ ﺍﻟﻔﺮﻕ ﺑﲔ ﻓﻜﺮ ﺇﺳﻼﻣﻲ ﻧﺎﺿﺞ ﺻﺤﻴﺢ ﻭﺑﲔ ﺍﻟﺘﺠﲏ ﻭﻣﺮﺍﻫﻘﺔ ﺍﻟﻔﻜﺮ‬
‫ﻭﻋﺪﻡ ﺍﻟﺘﺮﻭﻱ‪.‬‬
‫ﻭﻋﻤﻮﻣﺎ ﻓﺈﻧﻨﺎ ﺳﻨﻘﻮﻡ ﻓﻴﻤﺎ ﻳﻠﻲ ﺑﺘﻠﺨﻴﺺ ﺍﳉﻮﺍﻧﺐ ﺍﳌﺨﺘﻠﻔﺔ ﻟﻠﻤﻮﺿﻮﻉ ﰲ ﺿﻮﺀ ﺍﳌﺜﺎﻝ ﺍﻟﺴﺎﺑﻖ‪،‬‬
‫ﺣﻴﺚ ﻧﺒﲔ ﺑﺎﺧﺘﺼﺎﺭ ﺍﳌﱪﺭﺍﺕ ﺍﻟﱵ ﻳﺴﺘﻨﺪ ﺇﻟﻴﻬﺎ ﻛﻞ ﻣﻦ ﺍﳋﻴﺎﺭﻳﻦ ﺍﳌﻄﺮﻭﺣﲔ‪ ،‬ﻭﻧﻮﺿﺢ ﺍﻟﺘﺤﻔﻈﺎﺕ ﻋﻠﻰ ﻛﻞ‬
‫ﻣﻨﻬﻤﺎ‪ ،‬ﰒ ﻧﻮﺿﺢ ﺍﻟﻄﺮﻳﻖ ﺍﻟﻌﻤﻠﻲ ﺍﻟﺬﻱ ﳝﻜﻦ ﺍﺗﺒﺎﻋﻪ ﰲ ﺍﳌﺮﺍﺣﻞ ﺍﻟﺘﺎﻟﻴﺔ ‪ -‬ﺃﻳﺎ ﻛﺎﻥ ﺍﳋﻴﺎﺭ ﺍﻟﺬﻱ ﻳﻔﻀﻠﻪ‬
‫ﺍﻟﺒﺎﺣﺚ ﰲ ﺍﻟﺒﺪﺍﻳﺔ‪:‬‬

‫‪-١٥٣-‬‬
‫ﺍﳋﻴﺎﺭ ﺍﻷﻭﻝ ‪ :‬ﺍﲣﺎﺫ ﺍﻟﻔﺌﺎﺕ ﻭﺍﻟﺘﺼﻨﻴﻔﺎﺕ ﺍﳌﺴﺘﻤﺪﺓ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﳊﺪﻳﺜﺔ ﻛﻨﻘﻄﺔ ﺑﺪﺍﻳﺔ ﻟﻠﺒﺤﺚ ‪:‬‬
‫‪ -١‬ﺍﳌﱪﺭﺍﺕ ‪ :‬ﺍﻟﺒﺪﺀ ﻣﻦ ﻧﺴﻖ ﻣﻦ ﺍﳌﻔﺎﻫﻴﻢ ﻭﺍﳌﺼﻄﻠﺤﺎﺕ ﺍﳌﺄﻟﻮﻓﺔ ﻭﺍﳌﺘﻔﻖ ﻋﻠﻰ ﺗﻌﺮﻳﻔﺎ‪‬ﺎ ﺑﲔ ﺍﻟﺒﺎﺣﺜﲔ‬
‫ﺍﳌﺘﺨﺼﺼﲔ‪.‬‬
‫‪ -٢‬ﺍﻟﺘﺤﻔﻈﺎﺕ ‪ :‬ﺍﻻﻧﺰﻻﻕ ﺇﱃ ﺗﺒﲎ ﺍﻷﻃﺮ ﺍﳌﺮﺟﻌﻴﺔ ﻟﻠﻌﻠﻮﻡ ﺍﳊﺪﻳﺜﺔ ﺩﻭﻥ ﻭﻋﻰ ﲟﺨﺎﻃﺮ ﺫﻟﻚ ﻋﻠﻰ ﻋﻤﻠﻴﺔ‬
‫ﺍﻟﺘﻮﺟﻴﻪ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪.‬‬
‫ﺍﳋﻴﺎﺭ ﺍﻟﺜﺎﱐ ‪ :‬ﺍﲣﺎﺫ ﺍﻟﻔﺌﺎﺕ ﻭﺍﻟﺘﺼﻨﻴﻔﺎﺕ ﺍﳌﺸﻘﺔ ﻣﻦ ﺍﻷﻟﻔﺎﻅ ﺍﻟﻘﺮﺁﻧﻴﺔ‪ ،‬ﺃﻭ ﻣﻦ ﻣﻨﻄﻮﻕ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﺃﻭ‬
‫ﻣﻦ ﺗﺼﻨﻴﻔﺎﺕ ﺍﻟﻌﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ ﺍﳌﺘﻘﺪﻣﲔ ﻛﻨﻘﻄﺔ ﺑﺪﺍﻳﺔ ﻟﻠﺒﺤﺚ ‪:‬‬
‫‪ -١‬ﺍﳌﱪﺭﺍﺕ ‪:‬‬
‫ﺃ ‪ -‬ﺍﳌﺼﻄﻠﺤﺎﺕ ﻫﻨﺎ ﺗﻜﻮﻥ ﺃﻗﺮﺏ ﻟﻺﻃﺎﺭ ﺍﻟﺘﺼﻮﺭﻱ ﺍﻹﺳﻼﻣﻲ‪.‬‬
‫ﺏ ‪ -‬ﺍﳌﻔﺎﻫﻴﻢ ﻣﺼﺪﺭﻫﺎ ﺍﻷﺻﻠﻲ ﻳﻘﻴﲏ )ﺧﺼﻮﺻﺎ ﺗﻠﻚ ﺍﳌﺴﺘﻤﺪﺓ ﻣﻦ ﺍﻟﻨﺼﻮﺹ ﻗﻄﻌﻴﺔ ﺍﻟﺪﻻﻟﺔ ﻗﻄﻌﻴﺔ‬
‫ﺍﻟﺜﺒﻮﺕ( ﺑﻌﻜﺲ ﺍﳌﺼﻄﻠﺤﺎﺕ ﺫﺍﺕ ﺍﳌﺼﺪﺭ ﺍﻟﺒﺸﺮﻯ ﺍﻟﺒﺤﺖ‪ ،‬ﻭﺍﻟﱵ ﺗﻌﻜﺲ ﺧﱪﺍﺕ ﺟﺰﺋﻴﺔ ﻣﺘﺄﺛﺮﺓ ﺑﺎﻟﻈﺮﻭﻑ‬
‫ﺍﻟﺘﺎﺭﳜﻴﺔ ﻭﺍﳉﻐﺮﺍﻓﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﻴﺔ‪.‬‬
‫‪ -٢‬ﺍﻟﺘﺤﻔﻈﺎﺕ ‪:‬‬
‫ﺃ ‪ -‬ﺍﻟﺘﻌﺴﻒ ﰲ ﲢﻤﻴﻞ ﺍﻷﻟﻔﺎﻅ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺃﻭ ﺍﻟﻨﺒﻮﻳﺔ ﻣﻦ ﺍﳌﻌﺎﱐ ﻣﺎ ﻻ ﺗﺘﺤﻤﻞ ﺃﻭ ﻣﺎ ﱂ ﻳﻘﺼﺪ ﻣﻨﻬﺎ‪.‬‬
‫ﺏ ‪ -‬ﺻﻌﻮﺑﺔ ﺍﻟﺮﺑﻂ ﰲ ﺍﳌﺮﺍﺣﻞ ﺍﻷﻭﱃ ﻣﻦ ﺍﻟﻌﻤﻞ ﺑﲔ ﺍﳌﻔﺎﻫﻴﻢ ﻭﺍﳌﺼﻄﻠﺤﺎﺕ ﺍﻟﺸﺮﻋﻴﺔ ﻭﺍﳌﺼﻄﻠﺤﺎﺕ‬
‫ﺍﳌﺴﺘﻤﺪﺓ ﻣﻦ ﺍﻹﻃﺎﺭ ﺍﳌﺮﺟﻌﻲ ﺍﻟﻐﺮﰊ ﺍﳌﺄﻟﻮﻑ ﻟﺪﻯ ﺍﻟﺒﺎﺣﺜﲔ‪.‬‬
‫ﺝ ‪ -‬ﺍﻟﻜﺘﺎﺑﺔ ﺍﳌﻮﺳﻮﻋﻴﺔ ﺫﺍﺕ ﺍﻟﻄﺎﺑﻊ ﺍﻟﺪﻋﻮﻯ ﻋﻨﺪ ﻛﺜﲑ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺻﻌﻮﺑﺔ ﺗﺮﲨﺘﻬﺎ ﺇﱃ‬
‫ﺃﻧﺴﺎﻕ ﺗﺼﻨﻴﻔﻴﺔ ﳏﺪﺩﺓ ﻗﺎﺑﻠﺔ ﻟﻼﺧﺘﺒﺎﺭ ﺍﻟﻮﺍﻗﻌﻲ‪.‬‬

‫ﻭﻋﻠﻰ ﺃﻱ ﺣﺎﻝ‪ ،‬ﻓﺄﻳﺎ ﻛﺎﻥ ﺍﻹﻃﺎﺭ ﺍﳌﺮﺟﻌﻲ ﺍﳌﺘﺨﺬ ﻛﻨﻘﻄﺔ ﻟﻠﺒﺪﺀ ﻓﺎﻥ ﺍﻟﺒﺎﺣﺚ ﻳﻨﺒﻐﻲ ﻋﻠﻴﻪ ﺃﻥ ﻳﻘﻮﻡ ﰲ‬
‫ﺍﳌﺮﺍﺣﻞ ﺍﻟﺘﺎﻟﻴﺔ ﻟﺬﻟﻚ ﺍﻻﺧﺘﻴﺎﺭ ﺍﻷﻭﱃ ﺑﺎﳌﺮﺍﻭﺣﺔ ﺍﻟﺪﺍﺋﻤﺔ ﻭﺍﻟﺘﺮﺩﺍﺩ ﺍﳌﺴﺘﻤﺮ ﺑﲔ ﻛﻞ ﻣﻦ ﺍﻹﻃﺎﺭﻳﻦ‬
‫ﺍﳌﺮﺟﻌﻴﲔ )ﺗﺼﻨﻴﻔﺎﺕ ﺍﻟﻌﻠﻮﻡ ﺍﳊﺪﻳﺜﺔ ‪ -‬ﺍﻟﺘﺼﻨﻴﻔﺎﺕ ﺍﳌﺴﺘﻤﺪﺓ ﻣﻦ ﺍﳌﺼﺎﺩﺭ ﺍﻟﺸﺮﻋﻴﺔ( ﻋﻠﻰ ﺃﻥ ﻳﺘﻢ ﺫﻟﻚ‬
‫ﺑﻮﻋﻲ ﺷﺪﻳﺪ‪ ،‬ﻭﺑﺎﺩﺭﺍﻙ ﻛﺎﻑ ﻟﻠﺘﺤﻔﻈﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ‪ ،‬ﻭﺩﻭﻥ ﺗﻌﺴﻒ‪ ،‬ﻣﻊ ﺗﺮﻙ ﺍﻟﺒﺎﺏ ﻣﻔﺘﻮﺣﺎ ﺩﺍﺋﻤﺎ ﳌﺮﺍﺟﻌﺔ‬
‫ﺍﻷﻧﺴﺎﻕ ﺍﻟﺘﺼﻨﻴﻔﻴﺔ ﻭﺍﳌﻔﺎﻫﻴﻢ ﰲ ﺿﻮﺀ ﻛﻞ ﺗﻘﺪﻡ ﳛﺮﺯﻩ ﺍﻟﺒﺎﺣﺚ ﻟﻠﺘﺤﻔﻈﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ‪ ،‬ﻭﺩﻭﻥ ﺗﻌﺴﻒ‪ ،‬ﻣﻊ‬
‫ﺗﺮﻙ ﺍﻟﺒﺎﺏ ﻣﻔﺘﻮﺣﺎ ﺩﺍﺋﻤﺎ ﳌﺮﺍﺟﻌﺔ ﺍﻷﻧﺴﺎﻕ ﺍﻟﺘﺼﻨﻴﻔﻴﺔ ﻭﺍﳌﻔﺎﻫﻴﻢ ﰲ ﺿﻮﺀ ﻛﻞ ﺗﻘﺪﻡ ﳛﺮﺯﻩ ﺍﻟﺒﺎﺣﺚ ﰲ ﺍﻟﻔﻬﻢ‬
‫ﻭﺍﻟﺮﺑﻂ‪ ،‬ﻭﰱ ﺿﻮﺀ ﻛﻞ ﺍﺳﺘﺒﺼﺎﺭ ﺟﺪﻳﺪ ﻳﺴﻔﺮ ﺍﻟﺒﺤﺚ ﻋﻨﻪ‪ ،‬ﻭﻳﺘﻄﻠﺐ ﺫﻟﻚ‪:‬‬

‫‪-١٥٤-‬‬
‫)‪ (١‬ﺍﻻﻧﺘﺒﺎﻩ ﺇﱃ ﺃﻱ ﺷﻌﻮﺭ ﺑﻌﺪﻡ ﺍﻟﺘﺴﺎﻭﻕ ﺑﲔ ﳎﻤﻮﻋﺔ ﺍﳌﻔﺎﻫﻴﻢ ﺍﳌﺴﺘﻘﺎﺓ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻐﺮﺑﻴﺔ ﺃﻭ ﺍﻟﻌﻠﻮﻡ‬
‫ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻓﺘﻠﻚ ﻋﻼﻣﺔ ﻋﻠﻰ ﺍﳊﺎﺟﺔ ﺇﱃ ﺇﻋﺎﺩﺓ ﻓﺤﺺ ﺍﻷﻃﺮ ﺍﳌﺮﺟﻌﻴﺔ ﺍﻷﺻﻠﻴﺔ ﺍﻟﱵ ﺑﺪﺃ ﺍﻟﺒﺎﺣﺚ ﻣﻨﻬﺎ‬
‫‪ ..‬ﻭﺇﻋﺎﺩﺓ ﺍﻻﺧﺘﻴﺎﺭ ﺑﲔ ﺍﳌﻔﺎﻫﻴﻢ‪.‬‬
‫)‪ (٢‬ﺍﻻﻧﺘﺒﺎﻩ ﺇﱃ ﻭﺟﻮﺩ ﻓﺠﻮﺍﺕ ﺑﲔ ﺍﳌﻔﺎﻫﻴﻢ‪ ،‬ﲟﻌﲎ ﻭﺟﻮﺩ ﻣﺴﺎﺣﺎﺕ ﻣﻦ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﱵ ﱂ ﻳﻔﻠﺢ ﻧﺴﻖ‬
‫ﺍﳌﻔﺎﻫﻴﻢ ﺍﳌﺴﺘﺨﺪﻡ ﰲ ﺗﻐﻄﻴﺘﻬﺎ‪ ،‬ﻭﻋﺠﺰ ﺍﻹﻃﺎﺭ ﺍﳌﺮﺟﻌﻲ ﻋﻦ ﺗﻐﻄﻴﺔ ﻛﺎﻓﺔ ﻓﺌﺎﺕ ﺍﻟﻈﺎﻫﺮﺓ ﺑﺸﻜﻞ‬
‫ﻣﻘﺒﻮﻝ‪.‬‬
‫)‪ (٣‬ﺍﻟﺘﺤﻠﻲ ﺑﺎﳉﺮﺃﺓ ﺍﻟﻌﻠﻤﻴﺔ ﻋﻠﻰ ﲡﺎﻭﺯ ﺍﻷﻧﺴﺎﻕ ﺍﻟﺘﺼﻨﻴﻔﻴﺔ ﺍﻟﺘﻘﻠﻴﺪﻳﺔ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻛﻠﻤﺎ ﻇﻬﺮ‬
‫ﺳﺒﺐ ﺟﻮﻫﺮﻱ ﻭﺃﺻﻴﻞ ﻳﺪﻋﻮ ﻟﺬﻟﻚ‪ ،‬ﺑﺸﺮﻁ ﺇﻣﻜﺎﻥ ﺗﱪﻳﺮ ﺫﻟﻚ ﻣﻨﻄﻘﻴﺎ ﺩﻭﻥ ﺗﻌﺴﻒ ﺃﻭ ﲡﻦ "ﺍﻋﺪﻟﻮﺍ‬
‫ﻫﻮ ﺃﻗﺮﺏ ﻟﻠﺘﻘﻮﻯ" )ﺍﳌﺎﺋﺪﺓ‪.(٨ :‬‬
‫)‪ (٤‬ﺍﻟﺘﺨﻠﻲ ﻋﻦ ﺇﻏﺮﺍﺀ "ﺍﻻﻗﺘﺼﺎﺭ" ﻋﻠﻰ ﺍﻷﻃﺮ ﺍﳌﺮﺟﻌﻴﺔ ﺍﳌﺴﺘﻤﺪﺓ ﻣﻦ ﻛﺘﺎﺑﺎﺕ ﺍﻹﺳﻼﻣﻴﲔ ﳌﺎ ﺗﻮﺣﻲ ﺑﻪ‬
‫ﻣﻦ ﺍﺗﺼﺎﻝ ﻣﺒﺎﺷﺮ ﺑﻌﻤﻠﻴﺔ ﺍﻟﺘﻮﺟﻴﻪ "ﺍﻹﺳﻼﻣﻲ" ﻟﻠﻌﻠﻮﻡ ﺩﻭﻥ ﺍﻟﺮﺟﻮﻉ ﳌﺎ ﻗﺪ ﻳﻜﻮﻥ ﻣﻔﻴﺪﺍ ﻣﻦ‬
‫ﺇﺳﻬﺎﻣﺎﺕ ﺍﻟﻌﻠﻮﻡ ﺍﳊﺪﻳﺜﺔ‪.‬‬
‫)‪ (٥‬ﺍﻟﺘﺨﻠﻲ ﻋﻦ ﺍﻟﺘﻮﺟﺲ ﺃﻭ ﺍﻟﻨﻔﻮﺭ ﻣﻦ ﺍﺳﺘﺨﺪﺍﻡ ﺍﳌﺼﻄﻠﺢ ﺍﳊﺪﻳﺚ ﻛﺮﺍﻫﻴﺔ ﻷﺻﻠﻪ‪ ،‬ﻭﳝﻜﻦ ﰲ ﺍﳌﺮﺍﺣﻞ‬
‫ﺍﻷﻭﱃ ﻭﺿﻊ ﺍﳌﻘﺎﺑﻞ ﺍﻹﺳﻼﻣﻲ ﺑﲔ ﻗﻮﺳﲔ ‪ -‬ﻭﺍﻟﻌﻜﺲ ﺑﺎﻟﻌﻜﺲ ‪ -‬ﺇﱃ ﺣﲔ ﺍﻟﺘﻮﺻﻞ ﺇﱃ ﻟﻐﺔ‬
‫ﻣﺸﺘﺮﻛﺔ ﻣﺘﻔﻖ ﻋﻠﻴﻬﺎ ﺑﲔ ﻣﻌﻈﻢ ﺍﻟﺒﺎﺣﺜﲔ‪.‬‬

‫‪òîßý⁄a@‰…b–½a@@åß@Âbjänüa@Z@bîãbq‬‬

‫ﻗﺎﻋﺪﺓ ﺭﻗﻢ )‪(١‬‬

‫ﻳﺘﻄﻠﺐ ﺍﻟﺘﻮﺟﻴﻪ ﺍﻹﺳﻼﻣﻲ ﻷﻱ ﻣﻮﺿﻮﻉ ﺟﺰﺋﻲ ﻣﻦ ﻣﻮﺿﻮﻋﺎﺕ ﺍﻟﻌﻠﻮﻡ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺿﻮﺣﺎ ﺃﻭﻟﻴﺎ ﻟﺪﻯ ﺍﻟﺒﺎﺣﺚ ﻓﻴﻤﺎ ﻳﺘﺼﻞ ﺑﺎﻷﻃﺮ ﺍﻟﻌﺎﻣﺔ ﻭﺍﳌﺴﻠﻤﺎﺕ‬
‫ﺍﻷﺳﺎﺳﻴﺔ ﺍﻟﱵ ﻳﻘﻮﻡ ﻋﻠﻴﻬﺎ ﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ ﻟﻺﻧﺴﺎﻥ ﻭﺍ‪‬ﺘﻤﻊ ﻭﺍﻟﻜﻮﻥ ﻭﺍﳊﻴﺎﺓ‬
‫ﺑﺼﻔﺔ ﻋﺎﻣﺔ‪ ،‬ﺑﺎﻋﺘﺒﺎﺭ ﺃﻥ ﻫﺬﻩ ﺍﳌﺴﻠﻤﺎﺕ ﺍﻟﻮﺟﻮﺩﻳﺔ )ﺍﻷﻧﻄﻮﻟﻮﺟﻴﺔ( ﻭﺍﳌﻌﺮﻓﻴﺔ‬
‫)ﺍﻹﺑﺴﺘﻤﻮﻟﻮﺟﻴﺔ( ﲢﺪﺩ ﺇﱃ ﺣﺪ ﻛﺒﲑ ﺑﻞ ﻭﺗﻜﺎﺩ ﲢﺴﻢ ﺍﻻﻋﺘﺒﺎﺭﺍﺕ ﺍﳌﻨﻬﺠﻴﺔ‬
‫)ﺍﳌﻴﺜﻮﺩﻭﻟﻮﺟﻴﺔ( ﺍﻟﱵ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻠﺘﺰﻡ ‪‬ﺎ ﺍﻟﺒﺎﺣﺚ ﰲ ﲝﺜﻪ ﻷﻱ ﻣﻮﺿﻮﻉ‬
‫ﺟﺰﺋﻲ(‪.‬‬

‫‪-١٥٥-‬‬
‫ﺇﻥ ﺍﻟﺪﺭﺍﺳﺔ ﺍﳌﻨﻈﻤﺔ ﺍﻟﱵ ﺗﺴﺘﻬﺪﻑ ﺑﻠﻮﺭﺓ ﺍﻟﺮﺅﻳﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻷﻱ ﻣﻮﺿﻮﻉ ﻣﺘﺨﺼﺺ ﻣﻦ ﻣﻮﺿﻮﻋﺎﺕ ﺍﻟﻌﻠﻮﻡ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻟﺘﺘﻄﻠﺐ ﺍﻟﻘﻴﺎﻡ ﺑﺎﻹﺟﺮﺍﺀﺍﺕ ﺍﻵﺗﻴﺔ ) ﺣﺴﺐ ﺍﻻﺳﺘﻄﺎﻋﺔ( ﰲ ﺿﻮﺀ ﻧﻮﻉ ﻭﻣﺪﻯ ﺍﳌﻌﺮﻓﺔ ﺍﻟﺴﺎﺑﻘﺔ‬
‫ﻟﻠﺒﺎﺣﺚ ﲟﺼﺎﺩﺭ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻭﻣﻨﺎﻫﺠﻬﺎ‪:‬‬
‫)‪ (١‬ﺍﻟﺒﺤﺚ ﺍﳌﻨﻈﻢ ﻭﺍﻟﻮﺍﻋﻲ ﻋﻦ ﺍﻷﻟﻔﺎﻅ ﻭﺍﻟﺘﻌﺒﲑﺍﺕ ﺍﳌﺘﻀﻤﻨﺔ ﰲ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ‪ ،‬ﺃﻭ ﰲ ﺍﻷﺣﺎﺩﻳﺚ‬
‫ﺍﻟﻨﺒﻮﻳﺔ ﺍﻟﺼﺤﻴﺤﺔ‪ ،‬ﻭﺍﻟﱵ ﻳﺒﺪﻭ ﻟﻠﺒﺎﺣﺚ ﺃ‪‬ﺎ ﺗﺮﺗﺒﻂ ﺑﺎﻟﻈﺎﻫﺮﺓ ﻣﻮﺿﻮﻉ ﺍﻟﺒﺤﺚ‪ ،‬ﺃﻭ ﺑﺒﻌﺾ ﺟﻮﺍﻧﺒﻬﺎ‪،‬‬
‫ﺑﺸﻜﻞ ﻣﺒﺎﺷﺮ ﺃﻭ ﻏﲑ ﻣﺒﺎﺷﺮ‪ ،‬ﻭﳝﻜﻦ ﺍﻟﺘﻘﺎﻁ ﺍﻹﺷﺎﺭﺍﺕ ﺇﱃ ﺗﻠﻚ ﺍﻷﻟﻔﺎﻅ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻭﺍﳊﺪﻳﺜﻴﺔ ﺍﳌﻼﺋﻤﺔ‬
‫ﻣﻦ ﺧﻼﻝ ‪:‬‬
‫‪ -١‬ﻣﺮﺍﺟﻌﺔ ﺍﳌﻜﺎﻧﺰ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳌﺘﺨﺼﺼﺔ ﺍﻟﱵ ﺑﺪﺃﺕ ﺗﻈﻬﺮ ﰲ ﺍﻟﺴﻨﻮﺍﺕ ﺍﻷﺧﲑﺓ‪ ،‬ﻭﺍﻟﱵ ﲢﻮﻯ‬
‫ﺣﺼﺮﺍ ﳌﺼﻄﻠﺤﺎﺕ ﺍﻟﺘﺨﺼﺺ ﻣﻊ ﻣﺎ ﳝﻜﻦ ﺃﻥ ﻳﻘﺎﺑﻠﻬﺎ ﰲ ﺍﻻﺻﻄﻼﺡ ﺍﻹﺳﻼﻣﻲ ‪.‬‬
‫‪ -٢‬ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﺍﳉﻬﻮﺩ ﺍﻟﺘﺄﺻﻴﻠﻴﺔ ﺍﻟﺴﺎﺑﻘﺔ ﺍﻟﱵ ﻗﺎﻡ ‪‬ﺎ ﺍﳌﺸﺘﻐﻠﻮﻥ ﺑﺎﻟﺘﺨﺼﺺ‪.‬‬
‫‪ -٣‬ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﺍﻟﻜﺘﺎﺑﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﺧﺼﻮﺻﺎ ﻣﺎ ﺍﺗﺼﻞ ﻣﻨﻬﺎ ﲟﺎ ﺃﺻﺒﺢ ﻳﻌﺮﻑ ﺑﺎﻟﺜﻘﺎﻓﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺍﻟﱵ ﺗﻨﻈﺮ ﰲ ﻛﻠﻴﺎﺕ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻣﻦ ﻫﻨﺎ ﺗﻜﻮﻥ ﺃﻗﺮﺏ ﻟﺘﻘﺪﱘ ﺍﻷﻃﺮ ﺍﻟﺘﺼﻮﺭﻳﺔ‬
‫ﺍﻟﱵ ﻳﺴﺘﻔﻴﺪ ﻣﻨﻬﺎ ﺍﳌﺸﺘﻐﻠﻮﻥ ﺑﺎﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪.‬‬
‫‪ -٤‬ﺍﻹﻓﺎﺩﺓ ﻣﻦ ﻛﺘﺎﺑﺎﺕ ﻋﻠﻤﺎﺀ ﺍﻹﺳﻼﻡ ﺍﳌﺘﻘﺪﻣﲔ ﳑﻦ ﺍﺷﺘﻬﺮﻭﺍ ﺑﻨﻈﺮﺍ‪‬ﻢ ﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪،‬‬
‫ﻭﳝﻜﻦ ﺍﻻﺳﺘﻌﺎﻧﺔ ﰲ ﻫﺬﺍ ﺍﻟﺼﺪﺩ ﺑﺎﻷﺩﻟﺔ ﺍﳌﺘﺨﺼﺼﺔ ﺍﻟﱵ ﲤﺪ ﺍﻟﺒﺎﺣﺜﲔ ﺑﺈﺷﺎﺭﺍﺕ ﳐﺘﺼﺮﺓ ﺇﱃ‬
‫ﻣﺜﻞ ﺗﻠﻚ ﺍﻟﻜﺘﺎﺑﺎﺕ ﻣﻊ ﺟﻬﻮﺩ ﻟﺘﺤﻠﻴﻠﻬﺎ ﻭﺭﺑﻄﻬﺎ ﲟﺎ ﳝﻜﻦ ﺃﻥ ﻳﻘﺎﺑﻠﻬﺎ ﰲ ﺍﳌﺼﻄﻠﺢ ﺍﳊﺪﻳﺚ‪.‬‬
‫‪ -٥‬ﺍﻟﻘﺮﺍﺀﺓ ﺍﳌﻨﻈﻤﺔ ﻟﻠﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻭﺍﻟﻨﻈﺮ ﰲ ﺍﻷﺑﻮﺍﺏ ﻭﺍﻟﻔﺼﻮﻝ ﺍﳌﻼﺋﻤﺔ ﻣﻦ ﺻﺤﺎﺡ ﺍﻟﺴﻨﺔ‪،‬‬
‫ﻟﻠﺒﺤﺚ ﺍﳌﺴﺘﻘﻞ ﻣﻦ ﺟﺎﻧﺐ ﺍﻟﺒﺎﺣﺚ ﻧﻔﺴﻪ ﻋﻦ ﺍﻷﻟﻔﺎﻅ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻭ ﺍﳊﺪﻳﺜﻴﺔ ﺍﳌﺘﺼﻠﺔ‬
‫ﺑﺎﳌﻮﺿﻮﻉ‪ ،‬ﺃﻭ ﺍﻛﺘﺸﺎﻑ ﺍﻵﻳﺎﺕ ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﳌﺘﻀﻤﻨﺔ ﻟﻠﻤﻌﲎ ﺑﺎﺳﺘﺨﺪﺍﻡ ﺃﻟﻔﺎﻅ ﺃﺧﺮﻯ ﻣﻊ‬
‫ﺭﺻﺪ ﺗﻠﻚ ﺍﻷﻟﻔﺎﻅ‪.‬‬
‫)‪ (٢‬ﺣﺼﺮ ﲨﻴﻊ ﺍﳌﻮﺍﺿﻊ ﺍﻟﱵ ﺍﺳﺘﺨﺪﻣﺖ ﻓﻴﻬﺎ ﺗﻠﻚ ﺍﻷﻟﻔﺎﻅ ﻭﺍﻟﺘﻌﺒﲑﺍﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻭﺍﻟﻨﺒﻮﻳﺔ ﺍﻟﱵ ﰎ ﺍﻟﺘﻘﺎﻃﻬﺎ‪،‬‬
‫ﻭﺫﻟﻚ ﺑﺎﺳﺘﺨﺪﺍﻡ ﻣﻌﺎﺟﻢ ﺃﻟﻔﺎﻅ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﻣﻌﺎﺟﻢ ﺃﻟﻔﺎﻅ ﺍﳊﺪﻳﺚ ﻟﻜﻲ ﻧﻀﻤﻦ ﺃﻻ ﺗﻔﻮﺗﻨﺎ ﺃﻱ‬
‫ﺇﺷﺎﺭﺍﺕ ﻟﺘﻠﻚ ﺍﻷﻟﻔﺎﻅ ﺩﻭﻥ ﻗﺼﺪ‪.‬‬
‫)‪ (٣‬ﺍﻟﻜﺸﻒ ﻋﻦ ﻣﻌﺎﱐ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﳝﺔ ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺸﺮﻳﻔﺔ ﺍﻟﱵ ﻭﺭﺩﺕ ﺗﻠﻚ ﺍﻷﻟﻔﺎﻅ ﰲ ﺳﻴﺎﻗﻬﺎ ﺭﺟﻮﻋﺎ‬
‫ﺇﱃ ﻛﺘﺐ ﺍﻟﺘﻔﺴﲑ ﻭﺍﻟﺸﺮﻭﺡ ﺍﳌﻌﺘﻤﺪﺓ‪ ،‬ﻭﳝﻜﻦ ﺍﻻﺳﺘﻌﺎﻧﺔ ﰲ ﻫﺬﺍ ﺍﻟﺼﺪﺩ ﺑﺎﻟﻜﺸﺎﻓﺎﺕ ﺍﳌﺘﺨﺼﺼﺔ‬

‫‪-١٥٦-‬‬
‫ﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﻟﻸﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ ﺍﻟﺸﺮﻳﻔﺔ‪ ،‬ﻭﺍﻟﱵ ﺗﻀﻢ ﳐﺘﻠﻒ ﺍﻟﺘﻔﺎﺳﲑ ﻭﺍﻟﺸﺮﻭﺡ ﻟﻠﻨﺼﻮﺹ‬
‫ﺍﳌﺘﺼﻠﺔ ﺑﻜﻞ ﻣﻮﺿﻮﻉ ﻣﻦ ﻣﻮﺿﻮﻋﺎﺕ ﺍﻟﺘﺨﺼﺺ‪ ،‬ﻭﺍﻟﱵ ﺑﺪﺃﺕ ﰲ ﺍﻟﻈﻬﻮﺭ ﰲ ﺍﻟﺴﻨﻮﺍﺕ ﺍﻷﺧﲑﺓ‪.‬‬
‫)‪ (٤‬ﺍﻻﺳﺘﻨﺎﺩ ﺇﱃ ﳎﻤﻮﻋﺔ ﺍﻷﻓﻜﺎﺭ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺗﻠﻚ ﺍﻟﺘﻔﺎﺳﲑ ﻭﺍﻟﺸﺮﻭﺡ ﻻﺳﺘﻨﺒﺎﻁ ﺍﳌﻔﺎﻫﻴﻢ ﻭﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﱵ‬
‫ﺗﺼﻒ ﺃﻭ ﺗﻔﺴﺮ ﻣﻮﺿﻮﻉ ﺍﻟﺪﺭﺍﺳﺔ ﺃﻭ ﺗﻀﻊ ﺍﻟﻀﻮﺍﺑﻂ ﺍﳌﻌﻴﺎﺭﻳﺔ ﻋﻠﻴﻪ‪ ،‬ﻭﺫﻟﻚ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﺮﺑﻂ ﺍﳌﻨﻄﻘﻲ‬
‫ﻭﺍﳌﻨﻈﻢ ﺑﲔ ﺍﳌﻌﺎﱐ ﺍﳌﺴﺘﻤﺪﺓ ﻣﻦ ﺗﻠﻚ ﺍﻟﺘﻔﺎﺳﲑ ﻭﺍﻟﺸﺮﻭﺡ‪ .‬ﻭﻣﻦ ﺍﻟﻮﺍﺿﺢ ﺃﻥ ﻫﺬﺍ ﺍﻟﺮﺑﻂ ﺍﳌﻨﻈﻢ ﺳﻴﻘﻮﻡ‬
‫ﻋﻠﻰ ﺃﺳﺎﺱ ﺍﺳﺘﺨﺪﺍﻡ ﺍﻟﻘﻮﺍﻋﺪ ﺍﳌﻨﻄﻘﻴﺔ ﻟﻼﻧﺘﻘﺎﻝ ﻣﻦ ﺍﳌﻘﺪﻣﺎﺕ ﺇﱃ ﺍﻟﻨﺘﺎﺋﺞ‪ ،‬ﻭﻫﻮ ﺑﻄﺒﻴﻌﺔ ﺍﳊﺎﻝ ﻳﺘﻀﻤﻦ‬
‫ﺍﺟﺘﻬﺎﺩﺍ ﺑﺸﺮﻳﺎ ﻣﻦ ﺟﺎﻧﺐ ﺍﻟﺒﺎﺣﺚ‪ ،‬ﻭﻟﻜﻦ ﻣﻦ ﺍﻟﻀﺮﻭﺭﻱ ﺃﻥ ﻧﺸﲑ ﻫﻨﺎ ﺇﱃ ﺿﺮﻭﺭﺓ ﺇﳌﺎﻡ ﺍﻟﺒﺎﺣﺚ‬
‫ﺑﺎﻟﻘﻮﺍﻋﺪ ﺍﻷﺻﻮﻟﻴﺔ ﻭﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻠﻐﻮﻳﺔ ﺍﳌﺘﻌﺎﺭﻑ ﻋﻠﻴﻬﺎ ﰲ ﻓﻬﻢ ﺍﻟﻨﺼﻮﺹ ﺿﻤﺎﻧﺎ ﻟﻌﺪﻡ ﺍﻟﺘﺠﺎﻭﺯ ﻋﻨﺪ‬
‫ﳏﺎﻭﻻﺕ ﺍﻟﺮﺑﻂ ﻭﺍﻻﺳﺘﻨﺒﺎﻁ‪.‬‬
‫)‪ (٥‬ﰲ ﺣﺎﻟﺔ ﺷﻌﻮﺭ ﺍﻟﺒﺎﺣﺚ ﺑﺈﻣﻜﺎﻥ ﺍﺳﺘﻴﻌﺎﺏ ﻧﺼﻮﺹ ﺍﻵﻳﺎﺕ ﺃﻭ ﺍﻷﺣﺎﺩﻳﺚ ﳌﻌﺎﻥ ﻭﻣﻀﺎﻣﲔ ﺃﺧﺮﻯ‬
‫ﺟﺪﻳﺪﺓ ﻏﲑ ﺗﻠﻚ ﺍﻟﱵ ﻭﺭﺩﺕ ﰲ ﺷﺮﻭﺡ ﻭﻛﺘﺎﺑﺎﺕ ﺍﳌﺘﻘﺪﻣﲔ ﻓﻘﺪ ﳝﻜﻦ ﻟﻠﺒﺎﺣﺚ ﺍﳌﺘﻤﻜﻦ ﰲ ﻓﻨﻪ‬
‫ﻭﺍﳌﺘﻤﻜﻦ ﰲ ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ ﻣﻦ ﻣﻨﻬﺠﻴﺔ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﺍﺳﺘﻨﺒﺎﻁ ﻣﻌﺎﻥ ﻭﺃﻓﻜﺎﺭ ﺟﺪﻳﺪﺓ ﻟﻠﻨﺼﻮﺹ‬
‫ﻭﻟﻜﻦ ﻫﺬﺍ ﺍﻷﻣﺮ ﻻ ﳚﻮﺯ ﺇﻻ ﲟﱪﺭﺍﺕ‪ ،‬ﻛﻤﺎ ﺃﻥ ﻋﻠﻴﻪ ﺿﻮﺍﺑﻂ ﻭﳏﺎﺫﻳﺮ‪:‬‬
‫‪ -١‬ﺍﳌﺒـﺮﺭﺍﺕ ‪:‬‬
‫ﺃ ‪ -‬ﺣﺪﻭﺙ ﻣﻌﺎﺭﻑ ﺟﺪﻳﺪﺓ ﱂ ﺗﻜﻦ ﻣﻌﺮﻭﻓﺔ ﰲ ﺯﻣﻦ ﺍﳌﻔﺴﺮﻳﻦ ﻭ ﺍﻟﺸﺮﺍﺡ ﺍﳌﺘﻘﺪﻣﲔ ﺣﻮﻝ ﻇﻮﺍﻫﺮ‬
‫ﻭﻭﻗﺎﺋﻊ ﺗﺘﺴﻢ ﺑﺎﻟﺜﺒﺎﺕ ﺍﻟﻨﺴﱯ‪.‬‬
‫ﺏ ‪ -‬ﻇﻬﻮﺭ ﺣﻮﺍﺩﺙ ﻭﻇﻮﺍﻫﺮ ﺟﺪﻳﺪﺓ ﺗﺘﻄﻠﺐ ﲡﻠﻴﺔ "ﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ" ﺍﻟﺬﻱ ﳛﻜﻤﻬﺎ‪.‬‬

‫‪ -٢‬ﺍﻟﻀﻮﺍﺑﻂ ‪:‬‬
‫ﺃ ‪ -‬ﺍﻟﻌﻠﻢ ﲟﻨﺎﻫﺞ ﺍﻟﺒﺤﺚ ﺍﳌﻌﺘﻤﺪﺓ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ‪ -‬ﻭﻟﻮ ﰲ ﺣﺪﻫﺎ ﺍﻷﺩﱏ ﺍﳌﻘﺒﻮﻝ‪.‬‬
‫ﺏ ‪ -‬ﺍﻟﺘﻄﺒﻴﻖ ﺍﻟﺪﻗﻴﻖ ﳌﻨﺎﻫﺞ ﺍﻟﺒﺤﺚ ﺍﳌﻌﺘﻤﺪﺓ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻟﻼﺳﺘﻨﺒﺎﻁ ﻣﻦ ﺍﻟﻨﺼﻮﺹ ﺃﻭ ﺍﳉﻤﻊ ﺑﻴﻨﻬﺎ‪،‬‬
‫ﻭﺧﺼﻮﺻﺎ ﻣﺎ ﺍﺗﺼﻞ ﻣﻨﻬﺎ ﺑﺎﻟﻘﻮﺍﻋﺪ ﺍﻷﺻﻮﻟﻴﺔ ﺍﻟﻮﺍﺟﺐ ﻣﺮﺍﻋﺎ‪‬ﺎ ﰲ ﺍﻻﺳﺘﻨﺒﺎﻁ ﻣﻦ ﺍﻟﻨﺼﻮﺹ ﻭﻓﻬﻤﻬﺎ‬
‫]ﺃﻣﺜﻠﺔ‪ :‬ﺍﻟﻌﱪﺓ ﺑﻌﻤﻮﻡ ﺍﻟﻠﻔﻆ ﻻ ﲞﺼﻮﺹ ﺍﻟﺴﺒﺐ‪ -‬ﺍﻟﻌﻤﻞ ﺑﺎﳌﻄﻠﻖ ﻋﻠﻰ ﺇﻃﻼﻗﻪ ﺇﻻ ﺑﺪﻟﻴﻞ ﻋﻠﻰ ﺗﻘﻴﻴﺪﻩ ‪-‬‬
‫ﺍﻟﻌﻤﻞ ﺑﺎﻟﻈﺎﻫﺮ ﻭﺍﺟﺐ ﺇﻻ ﺑﺪﻟﻴﻞ ﻳﺼﺮﻓﻪ ﻋﻦ ﻇﺎﻫﺮﻩ ‪ -‬ﺻﻴﻐﺔ ﺍﻷﻣﺮ ﻋﻨﺪ ﺍﻹﻃﻼﻕ ﺗﻘﺘﻀﻰ ﺍﻟﻮﺟﻮﺏ‬
‫ﻭﺍﳌﺒﺎﺩﺭﺓ ﺑﺎﻟﻔﻌﻞ ﺇﻻ ﻟﺪﻟﻴﻞ ﳜﺮﺟﻪ ﻋﻦ ﺫﻟﻚ ﻓﻴﺼﲑ ﺇﱃ ﺍﻟﻨﺪﺏ ﺃﻭ ﺍﻹﺑﺎﺣﺔ ‪ -‬ﻻ ﳚﻮﺯ ﲪﻞ ﺍﻟﻠﻔﻆ ﻋﻠﻰ ﳎﺎﺯﻩ‬
‫ﺇﻻ ﺑﺪﻟﻴﻞ ﺻﺤﻴﺢ ﺃﻱ ﻗﺮﻳﻨﺔ )ﺍﻟﻌﺜﻴﻤﲔ‪ ،[(١٩٨٦ ،‬ﻭﻛﺬﺍ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻠﻴﺔ ]ﻣﻦ ﺃﻣﺜﻠﺘﻬﺎ ‪ :‬ﺍﻷﻣﻮﺭ‬
‫ﲟﻘﺎﺻﺪﻫﺎ ‪ -‬ﺍﻟﻴﻘﲔ ﻻ ﻳﺰﻭﻝ ﺑﺎﻟﺸﻚ ‪ -‬ﺍﳌﺸﻘﺔ ﲡﻠﺐ ﺍﻟﺘﻴﺴﲑ ‪ -‬ﺍﻟﻀﺮﻭﺭﺍﺕ ﺗﺒﻴﺢ ﺍﶈﻈﻮﺭﺍﺕ ‪ -‬ﺍﻟﻀﺮﻭﺭﺓ‬
‫ﺗﻘﺪﺭ ﺑﻘ ‪‬ﺪ ِﺭﻫﺎ ‪ -‬ﺍﳊﺎﺟﺔ ﺗﱰﻝ ﻣﱰﻟﺔ ﺍﻟﻀﺮﻭﺭﺓ ‪ -‬ﻻ ﺿﺮﺭ ﻭﻻ ﺿﺮﺍﺭ ‪ -‬ﺩﺭﺀ ﺍﳌﻔﺴﺪﺓ ﺃﻭﱃ ﻣﻦ ﺟﻠﺐ ﺍﳌﻨﺎﻓﻊ‬

‫‪-١٥٧-‬‬
‫‪ -‬ﻳﺘﺤﻤﻞ ﺍﻟﻀﺮﺭ ﺍﳋﺎﺹ ﻟﺪﻓﻊ ﺿﺮﺭ ﻋﺎﻡ ‪ -‬ﳜﺘﺎﺭ ﺃﻫﻮﻥ ﺍﻟﺸﺮﻳﻦ ‪ -‬ﺍﻟﻀﺮﺭ ﻻ ﻳﺰﺍﻝ ﲟﺜﻠﻪ ‪ -‬ﺍﻟﺘﺼﺮﻑ ﻋﻠﻰ‬
‫ﺍﻟﺮﻋﻴﺔ ﻣﻨﻮﻁ ﺑﺎﳌﺼﻠﺤﺔ ‪ -‬ﻻ ﻳﻨ ﹶﻜﺮ ﺍﳌﺨﺘﻠﻒ ﻓﻴﻪ ﻭﺇﳕﺎ ﻳﻨﻜﺮ ﺍ ﹸﳌﺠﻤﻊ ﻋﻠﻴﻪ ‪ -‬ﺍﻷﺻﻞ ﰲ ﺍﻷﺷﻴﺎﺀ ﺍﻹﺑﺎﺣﺔ‬
‫)ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﻋﻄﻴﺔ‪.[(١٩٨٨ ،‬‬
‫ﺝ ‪ -‬ﻋﺮﺽ ﺍﻟﻨﻈﺮ ﺍﳉﺪﻳﺪ ﰲ ﺍﻟﻨﺼﻮﺹ‪ ،‬ﻋﻠﻰ ﺍﳌﺘﺨﺼﺼﲔ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻟﻠﺘﺄﻛﺪ ﻣﻦ ﺩﺭﺟﺔ ﺩﻗﺔ ﻣﺘﺎﺑﻌﺔ‬
‫ﺍﻻﺳﺘﻨﺒﺎﻁ ﻟﻸﺻﻮﻝ ﺍﳌﺮﻋﻴﺔ ﰲ ﺗﻠﻚ ﺍﻟﻌﻠﻮﻡ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻟﻔﻬﻢ ﺍﻟﺬﻱ ﺗﻮﺻﻞ ﺇﻟﻴﻪ ﺍﻟﺒﺎﺣﺚ ﻟﺘﻠﻚ ﺍﻟﻨﺼﻮﺹ‪.‬‬
‫‪ -٣‬ﺍﶈﺎﺫﻳـﺮ‪:‬‬
‫ﺃ ‪ -‬ﺍﳊﺬﺭ ﻣﻦ ﺍﻻﺳﺘﻨﺎﺩ ﺇﱃ ﺍﳋﻮﺍﻃﺮ ﺃﻭ "ﺍﻟﻨﻈﺮﺍﺕ ﺍﻟﺸﺨﺼﻴﺔ" ﺍﻟﺒﺤﺘﺔ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺃﻭ ﰲ ﺃﺣﺎﺩﻳﺚ‬
‫ﺍﻟﺮﺳﻮﻝ ﻷﻥ ﺍﻟﻨﻈﺮﺍﺕ ﺍﻟﺸﺨﺼﻴﺔ ﻻ ﳝﻜﻦ ﺃﻥ ‪‬ﺗﻠﺰﻡ ﺇﻻ ﺻﺎﺣﺒﻬﺎ ﻭﺣﺪﻩ‪.‬‬
‫ﺏ ‪ -‬ﲡﺎﻭﺯ ﺍﻟﱰﻋﺎﺕ "ﺍﻟﺮﻣﺰﻳﺔ" ﻭﺍﻟﺼﻮﻓﻴﺔ ﺍﻟﱵ ﺗﺴﺘﻬﻮﻱ ﺍﻟﺒﻌﺾ‪ ،‬ﻷﻥ ﺍﻟﻌﱪﺓ ﰲ ﺍﻟﻌﻠﻮﻡ ﻫﻲ ﺑﺎﳌﻌﺎﺭﻑ‬
‫ﺍﻟﻘﺎﺑﻠﺔ ﻟﻠﺘﻌﻤﻴﻢ‪ ،‬ﻭﻷﻥ ﻛﻞ ﺧﺮﻭﺝ ﻋﻦ ﻫﺪﻯ ﺍﳌﺼﻄﻔﻰ  ﰲ ﻓﻬﻢ ﻛﺘﺎﺏ ﺍﷲ ﺇﱃ ‪‬ﻮﳝﺎﺕ ﺍﻟﺼﻮﻓﻴﺔ‬
‫ﻭﺃﺷﺒﺎﻫﻬﻢ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﺆﺩﻯ ﺇﱃ ﺧﲑ ﻣﻬﻤﺎ ﺑﺪﺍ ﻣﻦ ﺭﻗﺘﻪ ﻭﺭﻭﺣﺎﻧﻴﺔ‪.‬‬
‫ﺝ ‪ -‬ﲡﺎﻭﺯ ﺍﻟﱰﻋﺎﺕ ﺍﻟﻠﻔﻈﻴﺔ ﻭﺍﻟﺘﺤﻠﻴﻼﺕ ﺍﻟﻠﻐﻮﻳﺔ ﺍﻟﱵ ﺗﺘﺘﺒﻊ "ﺍﻟﻐﺮﻳﺐ" ﻣﻦ ﺍﻻﺳﺘﺨﺪﺍﻣﺎﺕ ﺍﻟﻘﺎﻣﻮﺳﻴﺔ‬
‫ﻭﺗﺘﺸﺒﺚ ﺑﻪ )ﺩﻭﻥ ﻣﻨﻄﻖ ﺭﺍﺷﺪ( ﰲ ﺗﻔﺴﲑ ﺍﻵﻳﺎﺕ ﻭﺍﻷﺣﺎﺩﻳﺚ‪.‬‬
‫ﺩ ‪ -‬ﻭﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ ﻓﺎﻥ ﻣﻦ ﺍﻟﻀﺮﻭﺭﻱ ﺍﻻﺑﺘﻌﺎﺩ ﻋﻦ ﺍﳌﺴﺎﺭﻋﺔ ﰲ ﺗﻔﺴﲑ ﺍﻷﻟﻔﺎﻅ ﺑﺘﻔﺴﲑﺍﺕ ﳎﺎﺯﻳﺔ‬
‫ﻣﺎﺩﺍﻡ ﻣﻨﻄﻮﻗﻬﺎ ﻳﻮﺣﻰ ﲟﻌﲎ ﻣﺒﺎﺷﺮ ﻣﻘﺒﻮﻝ ‪ -‬ﻭﻋﻨﺪ ﺍﻟﺘﺤﲑ ﺃﻭ ﺍﻟﺘﺮﺩﺩ ﻓﺎﻥ ﺍﻟﱰﺍﻫﺔ ﺍﻟﻌﻠﻤﻴﺔ ﺗﻘﺘﻀﻰ ﺍﻟﺘﻮﻗﻒ ﺇﱃ‬
‫ﺃﻥ ﻳﻔﺘﺢ ﺍﳌﻮﱃ ﲟﺎ ﳚﻠﻮ ﺍﳌﻮﻗﻒ ﺃﻣﺎﻡ ﺍﻟﺒﺎﺣﺜﲔ‪.‬‬
‫ﳊﻜﻤﻴﺔ )ﺇﺻﺪﺍﺭ‬
‫ﻫـ‪ -‬ﺍﳊﺬﺭ ﻣﻦ ﺍﻟﻮﻗﻮﻑ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻋﻨﺪ ﺇﺳﻬﺎﻣﺎﺕ ﺍﻟﻔﻘﻬﺎﺀ ﺫﺍﺕ ﺍﻟﻄﺒﻴﻌﺔ ﺍ ﹸ‬
‫ﺍﻷﺣﻜﺎﻡ ﻋﻠﻰ ﺍﻟﻮﻗﺎﺋﻊ( ﺃﻭ ﺍﻻﻛﺘﻔﺎﺀ ﺑﺬﻟﻚ ﻭﺍﻻﺳﺘﻌﺎﺿﺔ ﺑﻪ ﻋﻦ ﺍﻟﻨﻈﺮ ﺍﻻﳚﺎﰊ ﺍﻟﺘﻔﺼﻴﻠﻲ ﰲ ﺷﺌﻮﻥ ﺍﳊﻴﺎﺓ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﻣﻮﺟﻬﺎ ﻭﺩﺍﻓﻌﺎ ﻟﻠﻔﻌﻞ ﻟﺘﺤﻘﻴﻖ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻷﻥ ﻫﺬﺍ ﺍﻟﻨﻈﺮ ﻓﻴﻤﺎ ﻳﺪﻓﻊ ﻭﺍﻗﻊ‬
‫ﺍﳊﻴﺎﺓ ﺍﳚﺎﺑﻴﺎ ‪-‬ﰲ ﺇﻃﺎﺭ ﺍﻟﺸﺮﻳﻌﺔ‪ -‬ﻳﻘﻊ ﻋﻠﻰ ﻋﺎﺗﻖ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﲟﻔﻬﻮﻣﻬﺎ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﻛﻤﺎ ﻳﻘﻮﻝ‬
‫ﺍﻟﺪﻛﺘﻮﺭ ﻃﻪ ﺍﻟﻌﻠﻮﺍﱐ )‪ (١٩٨٨‬ﻓﺎﻥ "ﺍﻟﻔﻘﻪ ﻣﻦ ﺷﺄﻧﻪ ﺃﻥ ﻳﻨﻈﻢ ﺣﻀﺎﺭﺓ ﻗﺎﻣﺖ‪ ،‬ﻟﻜﻦ ﺃﻥ ﻳﻨﺸﺊ ﺃﻭ ﻳﻮﺟﺪ‬
‫ﺣﻀﺎﺭﺓ ﻓﻠﻴﺲ ﺍﻷﻣﺮ ﻛﺬﻟﻚ‪ ،‬ﻷﻥ ﺍﻟﻔﻘﻪ ﻋﺒﺎﺭﺓ ﻋﻦ ﺿﺒﻂ ﻟﻮﻗﺎﺋﻊ ﻭﻧﻮﺍﺯﻝ ﺗﻜﻮﻥ ﻗﺪ ﺣﺪﺛﺖ‪ ،‬ﻭﺑﻴﺎﻥ ﻭﺟﻪ‬
‫ﺍﳊﻖ ﺃﻭ ﺍﻟﺼﻮﺍﺏ ﻓﻴﻬﺎ ﻣﻦ ﻋﺪﻣﻪ" )ﺹ ‪.(٣٧‬‬
‫)‪ (٦‬ﲢﺪﻳﺪ ﻣﻌﺎﱂ ﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ ﺍﳌﺒﺪﺋﻲ ﳌﻮﺿﻮﻉ ﻟﺪﺭﺍﺳﺔ ﰲ ﺿﻮﺀ ﻣﺎ ﺳﺒﻖ‪ ،‬ﻭﰱ ﺿﻮﺀ ﺍﳌﺴﻠﻤﺎﺕ‬
‫ﺍﻟﻮﺟﻮﺩﻳﺔ )ﺍﻷﻧﻄﻮﻟﻮﺟﻴﺔ(‪ ،‬ﻭﺍﳌﻌﺮﻓﻴﺔ )ﺍﻹﺑﺴﺘﻤﻮﻟﻮﺟﻴﺔ(‪ ،‬ﻭﺍﳌﻨﻬﺠﻴﺔ )ﺍﳌﻴﺜﻮﺩﻭﻟﻮﺟﻴﺔ( ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬
‫)‪ (٧‬ﻋﺮﺽ ﺍﻟﺘﺼﻮﺭ ﺍﳌﺒﺪﺋﻲ ﺍﻟﺬﻱ ﲤﺖ ﺑﻠﻮﺭﺗﻪ ﰲ ﲨﻠﺘﻪ ﻋﻠﻰ ﺍﳌﺘﺨﺼﺼﲔ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻣﻦ ﺫﻭﻯ‬
‫ﺍﻟﺘﻔﻬﻢ ﻟﻘﻀﺎﻳﺎ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺫﻭﻯ ﺍﻟﺘﻌﺎﻃﻒ ﻣﻊ ﻗﻀﺎﻳﺎ ﺍﻟﺘﻮﺟﻴﻪ ﺍﻹﺳﻼﻣﻲ ﻟﺘﻠﻚ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﻭﺫﻟﻚ‬
‫"ﻻﺧﺘﺒﺎﺭ" ﺩﺭﺟﺔ ﻣﻄﺎﺑﻘﺘﻪ ﻟﻠﻔﻬﻢ ﺍﻟﺸﺮﻋﻲ ﺍﻟﺼﺤﻴﺢ ﺑﻮﺟﻪ ﻋﺎﻡ ‪.‬‬

‫‪-١٥٨-‬‬
‫)‪ (٨‬ﺇﺟﺮﺍﺀ ﺍﻟﺘﻌﺪﻳﻼﺕ ﺍﳌﻨﺎﺳﺒﺔ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﺘﺼﻮﺭ ﰲ ﺿﻮﺀ ﺃﻭﺟﻪ ﺍﻟﻨﻘﺪ ﺍﻟﱵ ﻳﺒﺪﻳﻬﺎ ﺍﳌﺘﺨﺼﺼﻮﻥ ﰲ ﺍﻟﻌﻠﻮﻡ‬
‫ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﺧﺼﻮﺻﺎ ﺗﻠﻚ ﺍﻟﱵ ﻳﺘﻔﻖ ﻋﻠﻴﻬﺎ ﺃﻛﺜﺮ ﻣﻦ ﻭﺍﺣﺪ ﻣﻦ ﺃﻭﻟﺌﻚ ﺍﳌﺘﺨﺼﺼﲔ‪ ،‬ﲢﺴﺒﺎ‬
‫ﻟﻼﺣﺘﻤﺎﻻﺕ ‪-‬ﺍﻟﻘﺎﺋﻤﺔ ﺩﺍﺋﻤﺎ‪ -‬ﻟﻮﺟﻮﺩ ﺍﺧﺘﻼﻓﺎﺕ ﰲ ﺍﻟﺮﺃﻱ ﺑﲔ ﺫﻭﻯ ﺍﻻﺟﺘﻬﺎﺩ‪.‬‬
‫)‪ (٩‬ﺻﻴﺎﻏﺔ ﺇﻃﺎﺭ ﺗﺼﻮﺭﻱ ﻣﺘﻤﺎﺳﻚ ‪-‬ﺑﻘﺪﺭ ﺍﻹﻣﻜﺎﻥ‪ -‬ﳝﻜﻦ ﺍﺳﺘﺨﺪﺍﻣﻪ ﰲ ﲢﻘﻴﻖ ﺍﻷﻏﺮﺍﺽ ﺍﻵﺗﻴﺔ ‪:‬‬
‫‪ -١‬ﻟﻴﻜﻮﻥ ﻣﻌﻴﺎﺭﺍ ﻳﺘﻢ ﰲ ﺿﻮﺋﻪ ﻧﻘﺪ ﺇﺳﻬﺎﻣﺎﺕ ﺍﻟﻌﻠﻢ ﺍﳊﺪﻳﺚ‪.‬‬
‫‪ -٢‬ﻟﻴﻜﻮﻥ ﺇﻃﺎﺭﺍ ﻧﻈﺮﻳﺎ ﳝﻜﻦ ﺃﻥ ﻳﺘﺨﺬ ﺃﺳﺎﺳﺎ ﻟﺘﻔﺴﲑ ﺍﳊﻘﺎﺋﻖ ﺍﳉﺰﺋﻴﺔ )ﻛﻤﺎ ﺳﻨﺮﻯ ﻓﻴﻤﺎ ﺑﻌﺪ(‪.‬‬

‫‪@ òr톧a@âìÜÈÛa@wöbnã@åß@ñ…bÐnüa@Z@brÛbq‬‬

‫ﻗﺎﻋﺪﺓ ﺭﻗﻢ )‪(٢‬‬

‫ﺇﻥ ﺃﻱ ﺟﻬﻮﺩ ﺗﺒﺬﻝ ﻻﺳﺘﻨﺒﺎﻁ ﺍﻟﺮﺅﻳﺔ ﺍﻹﺳﻼﻣﻴﺔ ﳌﻮﺿﻮﻉ ﻣﺎ ﺍﻗﺘﺼﺎﺭﺍ ﻋﻠﻰ‬
‫ﺍﳌﺼﺎﺩﺭ ﺍﻟﺸﺮﻋﻴﺔ ﻭﺣﺪﻫﺎ ﻻ ﺗﻌﺪ ﺑﺬﺍ‪‬ﺎ "ﺗﺄﺻﻴﻼ ﺇﺳﻼﻣﻴﺎ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ"‬
‫ﺑﺎﳌﻌﲎ ﺍﻻﺻﻄﻼﺣﻲ‪ ،‬ﻭﺇﳕﺎ ﺗﻌﺘﱪ ﲝﺜﺎ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﺃﻭ ﰲ ﺍﻟﺪﺭﺍﺳﺎﺕ‬
‫ﺍﻹﺳﻼﻣﻴﺔ )ﰲ ﺍﳌﺮﺣﻠﺔ ﺍﳊﺎﻟﻴﺔ ﺍﻟﱵ ﻻﺯﺍﻝ ﺍﻻﻧﻔﺼﺎﻝ ﻓﻴﻬﺎ ﻗﺎﺋﻤﺎ ﺑﲔ ﺍ‪‬ﺎﻟﲔ(‪ ،‬ﺃﻣﺎ‬
‫ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻓﺎﻧﻪ ﻳﺘﻄﻠﺐ ﺇﱃ ﺟﺎﻧﺐ ﺫﻟﻚ‪:‬‬
‫ﺃ ‪ -‬ﺍﺳﺘﺜﻤﺎﺭ ﻣﺎ ﺻﻠﺢ ﻣﻦ ﻣﻌﻄﻴﺎﺕ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻟﺘﻔﺼﻴﻠﻴﺔ ﰲ‬
‫ﺍﳌﻮﺿﻮﻉ ﻭﺇﺩﻣﺎﺟﻪ ﰲ ﻧﺴﻖ ﻣﻌﺮﰲ ﻣﺘﻜﺎﻣﻞ ﲢﺖ ﻣﻈﻠﺔ ﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ‪.‬‬
‫ﺏ ‪ -‬ﺗﻌﺮﻳﺾ ﺣﺼﻴﻠﺔ ﻫﺬﺍ ﺍﻟﺘﻜﺎﻣﻞ ﺑﲔ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‬
‫ﻟﻼﺧﺘﺒﺎﺭ ﺍﳌﻴﺪﺍﱐ ﰲ ﺃﺭﺽ ﺍﻟﻮﺍﻗﻊ‪ ،‬ﻭﺍﻟﺘﺼﺤﻴﺢ ﺍﳌﺴﺘﻤﺮ ﻟﺘﻠﻚ ﺍﳊﺼﻴﻠﺔ ﰲ ﺿﻮﺀ‬
‫ﻧﺘﺎﺋﺞ ﺍﻻﺧﺘﺒﺎﺭ ﺍﻟﻮﺍﻗﻌﻲ‪.‬‬

‫ﻗﺎﻋﺪﺓ ﺭﻗﻢ )‪(٣‬‬

‫ﻳﺘﻄﻠﺐ ﺣﺴﻦ ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻦ ﻧﺘﺎﺋﺞ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﳊﺪﻳﺜﺔ ﰲ ﺇﻃﺎﺭ ﺍﻟﺘﺄﺻﻴﻞ‬
‫ﺍﻹﺳﻼﻣﻲ ﻷﻱ ﻗﻀﻴﺔ ﺟﺰﺋﻴﺔ ﻣﻦ ﺟﺰﺋﻴﺎﺕ ﺍﻟﺘﺨﺼﺺ ﻭﻋﻴﺎ ﻭﺍﺿﺤﺎ ﺑﺎﳌﺴﻠﻤﺎﺕ‬
‫ﺍﳌﻌﺮﻓﻴﺔ ﻭﺍﳌﻨﻬﺠﻴﺔ ﺍﳌﻮﺟﻬﺔ "ﻟﺬﻟﻚ ﺍﻟﺘﺨﺼﺺ" ﺑﺄﺳﺮﻩ‪ ،‬ﻣﻊ ﺍﳌﺮﺍﺟﻌﺔ ﺍﳌﻨﻈﻤﺔ‬
‫ﻭﺍﳌﺘﺄﻧﻴﺔ ﻟﻠﻤﺼﺎﺩﺭ ﺍﻷﺳﺎﺳﻴﺔ ﻟﺬﻟﻚ ﺍﻟﺘﺨﺼﺺ‪ ،‬ﺳﻮﺍﺀ ﻣﻦ ﺣﻴﺚ ﺍﻟﻨﺘﺎﺋﺞ ﺃﻭ‬

‫‪-١٥٩-‬‬
 ‫ﺍﳌﻨﺎﻫﺞ ﺃﻭ ﺍﻟﻈﺮﻭﻑ ﺍﻟﺘﺎﺭﳜﻴﺔ ﺍﻟﱵ ﺃﺛﺮﺕ ﰲ ﺗﻄﻮﺭﻫﺎ ﲨﻴﻌﺎ ﺣﱴ ﻭﺻﻠﺖ ﺇﻟﻴﻨﺎ‬
‫ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺬﻱ ﻧﻌﺮﻓﻪ ﺍﻟﻴﻮﻡ ‪ -‬ﻭﺫﻟﻚ ﻗﺒﻞ ﺍﻻﻧﺘﻘﺎﻝ ﺇﱃ ﺍﻟﺘﻨﺎﻭﻝ ﺍﻟﻨﻘﺪﻱ‬
‫ﻹﺳﻬﺎﻣﺎﺕ ﺍﻟﻌﻠﻢ ﰲ ﺍﳌﻮﺿﻮﻉ ﺍﶈﺪﺩ ﺍﳌﺮﺍﺩ ﺗﺄﺻﻴﻠﻪ ﺇﺳﻼﻣﻴﺎ‪.‬‬

‫)‪ (١‬ﺣﺼﺮ ﺍﻟﻨﻈﺮﻳﺎﺕ ﻭﺍﻟﺘﻌﻤﻴﻤﺎﺕ ﻭﺍﻟﻘﻀﺎﻳﺎ ﻭﺍﳌﻔﺎﻫﻴﻢ ﻭﺍﳌﺼﻄﻠﺤﺎﺕ ﺍﳌﺘﺼﻠﺔ ﺑﺎﳌﻮﺿﻮﻉ ﰲ ﺍﻟﻜﺘﺎﺑﺎﺕ‬
‫ﺍﻟﻌﻠﻤﻴﺔ ﺍﳌﺘﺨﺼﺼﺔ ﺍﻟﱵ ﲤﺜﻞ ﺍﻟﻮﺟﻬﺔ ﺍﻟﺴﺎﺋﺪﺓ ﰲ ﻓﻬﻢ ﺍﳌﻮﺿﻮﻉ ‪ The Paradigm‬ﺑﻜﺎﻓﺔ ﺍﲡﺎﻫﺎ‪‬ﺎ‪ ،‬ﻣﻊ‬
‫ﺍﻟﻮﻋﻲ ﺑﺎﳌﻨﻄﻠﻘﺎﺕ ﺍﻟﱵ ﺗﻨﻄﻠﻖ ﻣﻨﻬﺎ ﻭﺑﺄﺻﻮﳍﺎ ﺍﻟﻔﻜﺮﻳﺔ ﻗﺪﺭ ﺍﻻﺳﺘﻄﺎﻋﺔ‪.‬‬
‫)‪ (٢‬ﺑﺬﻝ ﺟﻬﺪ ﺧﺎﺹ ﻻﺳﺘﻘﺼﺎﺀ ﻭﺟﻬﺎﺕ ﺍﻟﻨﻈﺮ ﺍﻟﻨﻘﺪﻳﺔ ﻭﺍﻵﺭﺍﺀ "ﺍﳌﻨﺸﻘﺔ" ﻭﺍﳌﺨﺎﻟﻔﺔ ﻟﺘﻠﻚ ﺍﻟﻮﺟﻬﺔ‬
‫ﺍﻟﺴﺎﺋﺪﺓ ﻭﺍﻟﺜﺎﺋﺮﺓ ﻋﻠﻴﻬﺎ‪ ،‬ﺣﱴ ﻭﺇﻥ ﻛﺎﻧﺖ ﻻﺗﺰﺍﻝ ﺩﺍﺋﺮﺓ ﰲ ﻓﻠﻚ ﺍﳊﻀﺎﺭﺓ ﺍﻟﻐﺮﺑﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ‪ ،‬ﻷﻥ‬
‫ﺍﻟﻮﺟﻬﺎﺕ ﺍﻟﻨﻘﺪﻳﺔ ﻭﺍﻵﺭﺍﺀ ﺍﳌﻨﺸﻘﺔ ﻋﺎﺩﺓ ﻣﺎ ﺗﻜﺸﻒ ﻋﻦ ﺍﳌﺴﻠﻤﺎﺕ ﺍﻟﻀﻤﻨﻴﺔ ﺍﻟﱵ ﺗﻜﻤﻦ ﻭﺭﺍﺀ ﺍﻟﻮﺟﻬﺔ‬
‫ﺍﻟﺴﺎﺋﺪﺓ ﲟﺎ ﻳﻌﻴﻨﻨﺎ ﻋﻠﻰ ﲡﻨﺐ ﻣﻮﺍﻃﻦ ﺍﻟﺰﻟﻞ ﺇﻥ ﺳﻠﻤﻨﺎ ﲟﺎ ﻳﺒﺪﻭ ﺑﺮﻳﺌﺎ ﻭﻏﲑ ﳏﻤﻞ ﻗﻴﻤﻴﺎ ﻭﻟﻴﺲ ﻛﺬﻟﻚ‬
‫ﻋﻠﻰ ﺍﳊﻘﻴﻘﺔ‪.‬‬
‫)‪ (٣‬ﺇﻟﻘﺎﺀ ﻧﻈﺮﺓ ﻧﻘﺪﻳﺔ ﻓﺎﺣﺼﺔ ﻋﻠﻰ ﻛﻞ ﻣﻦ ﺍﻟﻮﺟﻬﺔ ﺍﻟﺴﺎﺋﺪﺓ ﻭﺍﻟﺘﻮﺟﻬﺎﺕ ﺍﳌﻨﺸﻘﺔ‪ ،‬ﻭﺫﻟﻚ ﰲ ﺿﻮﺀ‬
‫ﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ ﺍﻟﺴﺎﺑﻖ ﺍﻟﺘﻮﺻﻞ ﺇﻟﻴﻪ‪.‬‬
‫)‪ (٤‬ﺍﺳﺘﺜﻤﺎﺭ ﺍﻵﺭﺍﺀ ﺍﻟﻨﻈﺮﻳﺔ ﺍﳌﻨﺸﻘﺔ )ﺍﻟﱵ ﺃﻇﻬﺮﺕ ﺍﳋﱪﺓ ﺃ‪‬ﺎ ﰲ ﺣﺎﻻﺕ ﻛﺜﲑﺓ ﲤﺜﻞ ﺭﺩ ﻓﻌﻞ ﻟﻼﲡﺎﻫﺎﺕ‬
‫ﺍﳌﺎﺩﻳﺔ ﻭﺍﻻﺧﺘﺰﺍﻟﻴﺔ ﺍﻟﱵ ﺍﺻﻄﺒﻎ ‪‬ﺎ ﺍﻟﻌﻠﻢ ﺍﳊﺪﻳﺚ ﰲ ﺍﲡﺎﻫﻪ ﺍﻟﺴﺎﺋﺪ( ﺇﱃ ﺍﳌﺪﻯ ﺍﻟﺬﻱ ﺗﺼﻞ ﺇﻟﻴﻪ –‬
‫ﻭﻟﻜﻦ ﺩﻭﻥ ﺍﻟﺘﻮﻗﻒ ﻋﻨﺪﻩ ﺑﻄﺒﻴﻌﺔ ﺍﳊﺎﻝ ‪ -‬ﻃﺎﳌﺎ ﺃ‪‬ﺎ ﲣﺪﻡ ﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ ﻭﺗﺴﲑ ﰲ ﺍﲡﺎﻫﻪ‬
‫)ﻭﺫﻟﻚ ﺃ‪‬ﺎ ﰲ ﺃﻏﻠﺐ ﺍﻷﺣﻮﺍﻝ ﺗﺘﻮﻗﻒ ﻋﻨﺪ ﻧﻘﻄﺔ ﻣﻌﻴﻨﺔ ﻻ ﺗﻘﻮﻯ ﻋﻠﻰ ﲡﺎﻭﺯﻫﺎ ﺑﺴﺒﺐ ﺍﺭﺗﺒﺎﻁ ﺗﻠﻚ‬
‫ﺍﻵﺭﺍﺀ ﺑﺎﻟﺜﻘﺎﻓﺔ ﺍﻟﱵ ﻧﺒﺘﺖ ﻓﻴﻬﺎ(‪.‬‬
‫)‪ (٥‬ﻓﺮﺯ ﺍﳌﻔﺎﻫﻴﻢ ﻭﺍﻟﺘﻌﻤﻴﻤﺎﺕ ﻭﺍﻷﻃﺮ ﺍﻟﻨﻈﺮﻳﺔ ﻭﻏﺮﺑﻠﺘﻬﺎ ﰲ ﺿﻮﺀ ﻣﺎ ﺳﺒﻖ‪ ،‬ﻭﺍﺳﺘﺒﻘﺎﺀ ﻣﺎ ﻳﺘﻤﺸﻰ ﻣﻨﻬﺎ ﻣﻊ‬
‫ﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﺍﺳﺘﺒﻌﺎﺩ ﻣﺎ ﺑﲎ ﻣﻨﻬﺎ ﻋﻠﻰ ﻣﺴﻠﻤﺎﺕ ﺧﺎﻃﺌﺔ‪.‬‬
‫)‪ (٦‬ﻳﺮﺍﻋﻰ ﺍﳊﺬﺭ ﻣﻦ ﺍﻟﺘﺴﺮﻉ ﺑﺎﺧﺘﻴﺎﺭ ﺇﺣﺪﻯ ﺍﻟﻨﻈﺮﻳﺎﺕ ﺍﻟﱵ ﻳﺮﻯ ﺍﻟﺒﺎﺣﺚ ﺃ‪‬ﺎ "ﺍﻷﻛﺜﺮ ﺍﻗﺘﺮﺍﺑﺎ" ﻣﻦ‬
‫ﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ ﻭﺗﺒﻴﻨﻬﺎ ﻭﻛﺄ‪‬ﺎ ﲤﺜﻞ ‪‬ﺎﻳﺔ ﺍﳌﻄﺎﻑ ﻟﻠﺘﻮﺟﻴﻪ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻷﻥ ﻣﺜﻞ ﻫﺬﺍ ﺍﻻﺧﺘﻴﺎﺭ‬
‫ﻳﺘﺠﺎﻫﻞ ﻋﺎﺩﺓ ﺍﳌﺴﻠﻤﺎﺕ ﺍﻟﱵ ﺑﻨﻴﺖ ﻋﻠﻴﻬﺎ ﻣﺜﻞ ﺗﻠﻚ ﺍﻟﻨﻈﺮﻳﺔ‪ ،‬ﻭﺍﻟﱵ ﻗﺪ ﲣﺘﻠﻒ ﺑﺸﻜﻞ ﺟﻮﻫﺮﻱ ﻋﻦ‬
‫ﺍﳌﺴﻠﻤﺎﺕ ﺍﻟﱵ ﻳﻘﻮﻡ ﻋﻠﻴﻬﺎ ﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ ‪.‬‬

‫‪-١٦٠-‬‬
 ‫ﻗﺎﻋﺪﺓ ﺭﻗﻢ )‪(٤‬‬
‫ﺑﻌﺾ ﻣﻜﻮﻧﺎﺕ ﺍﻟﻌﻠﻮﻡ ﺍﳊﺪﻳﺜﺔ ﺃﻗﺮﺏ ﺑﻄﺒﻴﻌﺘﻬﺎ ﻟﻼﺳﺘﻔﺎﺩﺓ ﻣﻨﻬﺎ ﰲ ﺇﻃﺎﺭ ﺍﻟﻨﻈﺮﺓ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﻣﻦ ﺑﻌﻀﻬﺎ ﺍﻵﺧﺮ‪ ،‬ﻭﻣﺜﺎﻝ ﺫﻟﻚ ﺁﻟﻴﺎﺕ ﺍﻟﻌﻤﻠﻴﺎﺕ ﺍﻟﻨﻔﺴﻴﺔ‬
‫ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﻃﺮﻕ ﺍﻟﺘﺤﻠﻴﻞ ﺍﳌﻨﻬﺠﻲ ﺍﳌﻨﻈﻢ ﻟﻠﻘﻀﺎﻳﺎ ﻭﺍﳌﺸﻜﻼﺕ‪ ،‬ﻭﺃﺩﻭﺍﺕ‬
‫ﲨﻊ ﺍﻟﺒﻴﺎﻧﺎﺕ‪ ،‬ﻭﺃﺩﻭﺍﺕ ﺍﻟﺘﺪﺧﻞ ﺍﳌﻬﲏ ‪ --‬ﻭﻟﻜﻦ ﳑﺎ ﻳﻨﺒﻐﻲ ﻣﻼﺣﻈﺘﻪ ﺃﻥ ﺍﳋﻄﺄ‬
‫ﺍﻟﺬﻱ ﻳﺸﻮﺏ ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻦ ﺗﻠﻚ ﺍﻵﻟﻴﺎﺕ ﺃﻭ ﺍﻷﺩﻭﺍﺕ ﰲ ﺍﳌﻨﻈﻮﺭ ﺍﻟﻐﺮﰊ‬
‫ﺍﻟﺘﻘﻠﻴﺪﻱ ﺇﳕﺎ ﻳﻜﻤﻦ ﻋﺎﺩﺓ ﰲ ﺍﻹﻃﺎﺭ ﺍﻟﻌﺎﻡ ﺍﻟﺬﻱ ﳛﻜﻢ ﺍﺳﺘﺨﺪﺍﻣﻬﺎ‪ ،‬ﻭﺍﻟﺬﻱ‬
‫ﻳﻜﻮﻥ ﻋﺎﺩﺓ ﻧﺎﻗﺼﺎ ﻭﳐﺘﺰﻻ ﻭﲝﺎﺟﺔ ﺇﱃ ﺇﻋﺎﺩﺓ ﺍﻟﻨﻈﺮ ‪.‬‬

‫‪@ òîßý⁄a@òí‰ì–nÛa@Šþa@´i@‰ì’ä½a@ÝßbØnÛa@…b¯g@Z@4bÈia‰‬‬
‫‪@ òr톧a@âìÜÈÛa@åß@ñ†ànŽ½a@ò–zà½a@wöbnäÛa@´ië‬‬

‫)‪ (١‬ﺇﻋﺎﺩﺓ ﺗﺮﺗﻴﺐ ﻭﺇﻋﺎﺩﺓ ﺗﻔﺴﲑ ﺍﳌﺸﺎﻫﺪﺍﺕ ﺍﶈﻘﻘﺔ )ﺍﳊﻘﺎﺋﻖ‪ ،‬ﻭﺍﻟﺘﻌﻤﻴﻤﺎﺕ ﺍﻹﻣﺒﲑﻳﻘﻴﺔ( ﺍﳌﺴﺘﻤﺪﺓ ﻣﻦ‬
‫ﺍﻟﻜﺘﺎﺑﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ ﺍﳊﺪﻳﺜﺔ ﰲ ﺿﻮﺀ ‪:‬‬
‫‪ -١‬ﺍﻷﻃﺮ ﺍﻟﺘﺼﻮﺭﻳﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﱵ ﻳﺘﻢ ﺍﻟﺘﻮﺻﻞ ﺇﻟﻴﻬﺎ‪.‬‬
‫‪ -٢‬ﺍﻷﻃﺮ ﺍﻟﻨﻈﺮﻳﺔ ﺍﳌﺴﺘﻘﺎﺓ ﻣﻦ ﺗﺮﺍﺙ ﺍﻟﻌﻠﻢ ﺍﳊﺪﻳﺚ ﺑﻌﺪ ﺛﺒﻮﺕ ﺍﺗﺴﺎﻗﻬﺎ ﻣﻊ ﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ‪.‬‬
‫)‪ (٢‬ﺻﻴﺎﻏﺔ ﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﻌﻠﻤﻴﺔ ﺍﳌﺆﺻﻠﺔ ﺇﺳﻼﻣﻴﺎ ﰲ ﺷﻜﻞ ﺃﻧﺴﺎﻕ ﺍﺳﺘﻨﺒﺎﻃﻴﺔ ﺗﺴﻤﺢ ﺑﺎﺳﺘﺨﻼﺹ ﻓﺮﻭﺽ‬
‫ﻋﻠﻤﻴﺔ ﺗﻘﺒﻞ ﺍﻻﺧﺘﺒﺎﺭ ﺍﻟﻮﺍﻗﻌﻲ‪ ،‬ﻭﻫﺬﺍ ﺟﻬﺪ ﺇﻧﺸﺎﺋﻲ ﺃﻭ ﺑﻨﺎﺋﻲ ﻳﻘﻮﻡ ﻋﻠﻰ ﺍﻻﻧﺘﻘﺎﻝ ﺍﳌﻨﻄﻘﻲ ﻣﻦ ﺍﳌﻘﺪﻣﺎﺕ‬
‫ﺇﱃ ﺍﻟﻨﺘﺎﺋﺞ ﺑﻄﺮﻳﻖ ﺻﺤﻴﺢ‪ ،‬ﻭﻳﺴﻤﺢ ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ﺑﺎﺳﺘﻨﺒﺎﻁ ﻧﺘﺎﺋﺞ ﺃﺧﺮﻯ ﻣﺸﺘﻘﺔ ﻣﻨﻬﺎ ﻭﻫﻜﺬﺍ‬
‫)ﺃﻧﻈﺮ ﺍﻷﻣﺜﻠﺔ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﻟﻔﺼﻞ ﺍﻟﺴﺎﺩﺱ(‪.‬‬
‫)‪ (٣‬ﺇﻥ ﻛﻮﻥ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺎﺕ ﺍﻟﻌﻤﻠﻴﺔ ﺍﳌﺆﺻﻠﺔ ﺇﺳﻼﻣﻴﺎ "ﻋﻠﻤﻴﺔ" ﻳﻌﲎ‪:‬‬
‫‪ -١‬ﺃﻥ ﺻﺪﻕ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺎﺕ ﻟﻴﺲ ﺃﻣﺮﺍ ﻣﺴﻠﻤﺎ ﺑﻪ ﻋﻠﻰ ﺃﺳﺎﺱ ﻗﺒ‪‬ﻠﻲ ‪ ، A Priori‬ﻭﺃﻥ ﺩﺭﺟﺔ‬
‫ﺻﺪﻗﻬﺎ ﺗﺘﻮﻗﻒ ﺩﺍﺋﻤﺎ ﻋﻠﻰ ﻣﺎ ﻳﺴﻔﺮ ﻋﻨﻪ "ﺍﺧﺘﺒﺎﺭﻫﺎ" ﰲ ﺍﻟﻮﺍﻗﻊ‪.‬‬

‫‪-١٦١-‬‬
‫‪ -٢‬ﺃﻧﻪ ﻻ ﻳﺘﺼﻮﺭ ﺍﻟﺘﻮﺻﻞ ﺇﱃ ﺗﻠﻚ ﺍﻟﻨﻈﺮﻳﺎﺕ ﻣﻊ ﺟﻬﻞ ﺑﺈﺳﻬﺎﻣﺎﺕ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺃﻭ ﲡﺎﻫﻞ‬
‫ﳍﺎ‪.‬‬
‫)‪ (٤‬ﺇﻥ ﻛﻮﻥ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺎﺕ "ﻣﺆﺻﻠﺔ ﺇﺳﻼﻣﻴﺎ" ﻳﻌﲎ‪:‬‬
‫‪ -١‬ﻫﻴﻤﻨﺔ ﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ ﻭﺇﻋﻄﺎﺋﻪ "ﺃﻭﻟﻮﻳﺔ ﻣﻄﻠﻘﺔ" ﰲ ﺗﻔﺴﲑ ﺍﳌﺸﺎﻫﺪﺍﺕ ﺍﳉﺰﺋﻴﺔ ﺍﶈﻘﻘﺔ‪ ،‬ﻭﰱ‬
‫ﺗﻮﺟﻴﻪ ﺍﻟﻔﺮﻭﺽ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﻭﺫﻟﻚ ﰲ ﺣﺎﻟﺔ ﻋﺪﻡ ﻭﺟﻮﺩ ﺃﻃﺮ ﺗﺼﻮﺭﻳﺔ ﺗﻔﺴﲑﻳﺔ ﻣﻨﺎﻓﺴﺔ ﺫﺍﺕ‬
‫ﺑﺎﻝ‪.‬‬
‫‪ -٢‬ﰲ ﺣﺎﻟﺔ ﻭﺟﻮﺩ ﺃﻃﺮ ﺗﻔﺴﲑﻳﺔ ﻣﻨﺎﻓﺴﺔ ‪ :‬ﻓﺈﻥ ﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ ﻳﻌ ﹶﻄﻰ "ﺃﻭﻟﻮﻳﺔ ﻧﺴﺒﻴﺔ" ﻋﻠﻰ‬
‫ﺍﻷﻃﺮ ﺍﳌﺴﺘﻤﺪﺓ ﻣﻦ ﺍﻻﺟﺘﻬﺎﺩ ﺍﻟﺒﺸﺮﻯ ﺍﶈﺾ‪ ،‬ﻟﺰﻳﺎﺩﺓ ﺍﺣﺘﻤﺎﻝ ﺍﻟﺼﺪﻕ ﰲ ﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ‬
‫ﺍﳌﺸﺘﻤﻞ ﻋﻠﻰ ﻣﺎ ﻳﺰﻳﺪ ﻋﻦ ﳎﺮﺩ ﺍﻻﺟﺘﻬﺎﺩ ﺍﻟﺒﺸﺮﻯ ﺍﻟﺬﻱ ﻫﻮ ﻗﺪﺭ ﻣﺸﺘﺮﻙ ﺑﲔ ﺍﻟﻨﻮﻋﲔ ﻣﻦ‬
‫ﺍﻷﻃﺮ‪.‬‬

‫‪@ bîßýg@òÜ•û½a@pbíŠÄäÛa@ŠíìĐmë@‰bjna@Z@4bŽßb‬‬

‫ﻗﺎﻋﺪﺓ ﺭﻗﻢ )‪(٥‬‬

‫ﺍﻟﻨﻈﺮﻳﺎﺕ "ﺍﻟﻌﻠﻤﻴﺔ" ﺍﳌﺘﺨﺼﺼﺔ ﺍﳌﺆﺻﻠﺔ ﺇﺳﻼﻣﻴﺎ ﻭﺇﻥ ﺍﺳﺘﻤﺪﺕ ﻣﺴﻠﻤﺎ‪‬ﺎ ﻭﺃﻃﺮﻫﺎ ﺍﻟﻌﺎﻣﺔ ﻣﻦ‬
‫ﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ ﺇﻻ ﺃ‪‬ﺎ ﻟﻴﺴﺖ ﰲ ﻧﻔﺴﻬﺎ ﻭﺣﻴﺎ ﻣﱰﻻ‪ ،‬ﻭﺇﳕﺎ ﻫﻲ ﻣﺸﺘﻤﻠﺔ ﺑﺎﻟﻀﺮﻭﺭﺓ ﻋﻠﻰ‬
‫ﺍﺟﺘﻬﺎﺩﺍﺕ ﻭﺃﻧﻈﺎﺭ ﺑﺸﺮﻳﺔ ﺿﻤﻦ ﻣﻜﻮﻧﺎ‪‬ﺎ ﺍﻟﺮﺋﻴﺴﻴﺔ ﻭﺫﻟﻚ ﻣﻦ ﺟﻬﺘﲔ‪:‬‬
‫‪ -١‬ﺃﻥ ﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ ﺍﳌﻮﺟﻪ ﻟﺘﻠﻚ ﺍﻟﻨﻈﺮﻳﺎﺕ ﻭﺇﻥ ﺑﲏ ﻋﻠﻰ ﺁﻳﺎﺕ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻜﺮﱘ ﻭﻋﻠﻰ‬
‫ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤﺔ‪ ،‬ﻓﺈﻥ ﺍﻻﺟﺘﻬﺎﺩ ﺍﻟﺒﺸﺮﻯ ﻟﻠﺒﺎﺣﺜﲔ ﻳﺪﺧﻞ ﰲ ﻋﻤﻠﻴﺔ ﺍﻟﺒﻨﺎﺀ ﻫﺬﻩ ﻣﻦ ﻋﺪﺓ‬
‫ﻃﺮﻕ‪:‬‬
‫ﺃ‪ -‬ﺍﻻﺧﺘﻴﺎﺭ ﻣﻦ ﺑﲔ ﺍﻵﻳﺎﺕ ﺃﻭ ﺍﻷﺣﺎﺩﻳﺚ ﳌﺎ ﻳﻈﻨﻪ ﺍﻟﺒﺎﺣﺚ ﻣﺘﺼﻼ ﲟﻮﺿﻮﻉ ﲝﺜﻪ‪ ،‬ﻭﺍﺳﺘﺒﻌﺎﺩ‬
‫ﻣﺎ ﻻ ﻳﻈﻨﻪ ﻣﺘﺼﻼ ﲟﻮﺿﻮﻋﻪ‪.‬‬
‫ﺏ‪ -‬ﺍﻻﺧﺘﻴﺎﺭ ﻣﻦ ﺑﲔ ﺍﻟﺘﻔﺴﲑﺍﺕ ﺍﳌﺨﺘﻠﻔﺔ ﺍﻟﱵ ﺗﺮﺩ ﰲ ﻛﺘﺐ ﺍﻟﺘﻔﺴﲑ ﺍﳌﻌﺘﻤﺪﺓ ﻟﻠﻨﺺ ﺍﻟﻮﺍﺣﺪ‪.‬‬
‫ﺝ‪ -‬ﺍﳉﻬﺪ ﺍﻟﺬﻱ ﻳﺒﺬﻟﻪ ﺍﻟﺒﺎﺣﺚ ﰲ "ﺍﻟﺮﺑﻂ" ﺑﲔ ﺍﻵﻳﺎﺕ ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﻳﺮﺍﻫﺎ ﻣﺘﺼﻠﺔ‬
‫ﲟﻮﺿﻮﻉ ﲝﺜﻪ‪.‬‬
‫‪ -٢‬ﺃﻥ ﺍﳌﺸﺎﻫﺪﺍﺕ ﺍﻟﻮﺍﻗﻌﻴﺔ ﺍﶈﻘﻘﺔ )ﺍﳊﻘﺎﺋﻖ ﺍﻟﻌﻠﻤﻴﺔ ﰲ ﺍﻻﺻﻄﻼﺡ ﺍﻟﺘﻘﻠﻴﺪﻱ( ﺍﻟﱵ ﲢﻮﻳﻬﺎ ﻧﻈﺮﻳﺎﺕ‬
‫ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺇﳕﺎ ﰎ ﺍﻟﺘﻮﺻﻞ ﺇﻟﻴﻬﺎ ﻣﻦ ﺧﻼﻝ ﺩﺭﺍﺳﺎﺕ ﻭﲝﻮﺙ ﻫﻲ ﳏﺎﻭﻻﺕ ﺑﺸﺮﻳﺔ‬

‫‪-١٦٢-‬‬
 ‫ﻟﻼﻗﺘﺮﺍﺏ ﻣﻦ ﺍﳊﻘﻴﻘﺔ ﺇﱃ ﺃﻗﺼﻰ ﻗﺪﺭ ﻣﺴﺘﻄﺎﻉ‪ ،‬ﻭﻟﻜﻨﻬﺎ ﻣﻌﺮﺿﺔ ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ﻟﻠﺘﺄﺛﺮ‬
‫ﺑﻘﺼﻮﺭﻧﺎ ﺍﻟﺒﺸﺮﻯ ﺍﻟﺬﻱ ﻳﺘﺒﺪﻯ ﺃﺳﺎﺳﹰﺎ ﰲ ﺿﻌﻒ ﺍﻹﺟﺮﺍﺀﺍﺕ ﺍﳌﻨﻬﺠﻴﺔ ﻭﰱ ﻗﺼﻮﺭ ﻋﻤﻠﻴﺎﺕ‬
‫ﺍﻟﻘﻴﺎﺱ‪.‬‬

‫ﻳﺘﺮﺗﺐ ﻋﻠﻰ ﺗﻠﻚ ﺍﻟﻘﺎﻋﺪﺓ ﺃﻥ ﺍﻋﺘﺒﺎﺭﺍﺕ "ﺍﻟﻌﻠﻤﻴﺔ" ﺍﳊﻘﺔ ﺗﺘﻄﻠﺐ ﺇﺧﻀﺎﻉ ﻧﺘﺎﺋﺞ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻟﻼﺧﺘﺒﺎﺭ ﺍﳌﻴﺪﺍﱐ ﺍﻟﻮﺍﻗﻌﻲ ﺣﱴ ﻧﺘﻤﻜﻦ ﻣﻦ ﺍﻟﺘﺤﻘﻖ ﻣﻦ ﺻﺤﺔ ﺍﺳﺘﻨﺒﺎﻃﺎﺗﻨﺎ ﺍﻟﺒﺸﺮﻳﺔ ﺍﻟﺘﻔﺼﻴﻠﻴﺔ‪،‬‬
‫ﻭﺣﱴ ﳝﻜﻦ ﺍﻻﺣﺘﻔﺎﻅ ﻟﻠﻌﻠﻢ ﺍﻟﺒﺸﺮﻯ ﲞﺎﺻﻴﺔ ﺍﻟﺘﺼﺤﻴﺢ‪-‬ﺍﻟﺬﺍﰐ ﺍﳌﺴﻠﻢ ﺑﺄ‪‬ﺎ ﻭﺭﺍﺀ ﻛﻞ ﻋﻠﻢ ﺻﺤﻴﺢ )ﻓﻴﻤﺎ‬
‫ﳜﺮﺝ ﻋﻦ ﻧﻄﺎﻕ ﺍﻟﻮﺣﻲ ﺍﳌﱰﻝ ﺍﻟﻴﻘﻴﲏ(‪ ،‬ﻭﺗﺘﻀﻤﻦ ﻋﻤﻠﻴﺔ ﺍﻻﺧﺘﺒﺎﺭ ﻣﺎ ﻳﻠﻲ ‪:‬‬
‫)‪ (١‬ﺍﺳﺘﻨﺒﺎﻁ ﻓﺮﻭﺽ ﻣﺴﺘﻤﺪﺓ ﻣﻦ ﺍﻟﻨﻈﺮﻳﺎﺕ "ﺍﻟﻌﻠﻤﻴﺔ" ﺍﳌﺆﺻﻠﺔ ﺇﺳﻼﻣﻴﺎ ﻭﺍﻟﱵ ﰎ ﺍﻟﺘﻮﺻﻞ ﺇﻟﻴﻬﺎ ﻣﻦ ﺧﻼﻝ‬
‫ﺍﳋﻄﻮﺍﺕ ﺍﻟﺴﺎﺑﻘﺔ )ﻳﻼﺣﻆ ﺃﻥ ﺍﺧﺘﺒﺎﺭ ﻛﻞ ﻓﺮﺽ ﺟﺰﺋﻲ ﺇﳕﺎ ﻫﻮ ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ﺍﺧﺘﺒﺎﺭ ﻟﻠﻨﻈﺮﻳﺔ ﻛﻠﻬﺎ‬
‫ﺑﺪﺭﺟﺔ ﻣﺎ(‪.‬‬
‫)‪ (٢‬ﺍﺧﺘﺒﺎﺭ ﺗﻠﻚ ﺍﻟﻔﺮﻭﺽ ﰲ ﺍﻟﻮﺍﻗﻊ ﲟﻌﻨﺎﻩ ﺍﻟﺸﺎﻣﻞ ‪ Total Reality‬ﺍﻟﺬﻱ ﻳﻀﻢ ﻣﺎ ﻫﻮ ﳏﺴﻮﺱ ﻗﺎﺑﻞ‬
‫ﻣﺒﺎﺷﺮﺓ ﻟﻠﻤﺸﺎﻫﺪﺓ ﺍﳊﺴﻴﺔ‪ ،‬ﻛﻤﺎ ﻳﻀﻢ ﻣﺎ ﻟﻴﺲ ﳏﺴﻮﺳﺎ ﻭﺇﻥ ﻛﺎﻥ ﳝﻜﻦ ﻣﺸﺎﻫﺪﺓ ﺁﺛﺎﺭﻩ ﺑﻄﺮﻳﻘﺔ ﻏﲑ‬
‫ﻣﺒﺎﺷﺮﺓ‪ ،‬ﻭﻳﺘﻄﻠﺐ ﺫﻟﻚ ﺑﺎﻟﻄﺒﻊ ﺑﺬﻝ ﺟﻬﻮﺩ ﻛﺒﲑﺓ ﻻﺑﺘﻜﺎﺭ ﺃﺩﻭﺍﺕ ﻟﻠﺒﺤﺚ ﺫﺍﺕ ﺣﺴﺎﺳﻴﺔ ﻛﺎﻓﻴﺔ‬
‫ﻻﺳﺘﺒﺎﺭ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﺍﻷﺧﲑ ﻣﻦ ﺍﻟﻈﻮﺍﻫﺮ ﻛﻤﺎ ﺳﻨﺮﻯ ﺑﻌﺪ ﻗﻠﻴﻞ‪.‬‬
‫)‪ (٣‬ﺇﺫﺍ ﺛﺒﺘﺖ ﺻﺤﺔ ﺍﻟﻔﺮﻭﺽ ) ﺃﻭ ﺇﺫﺍ ﻓﺸﻠﻨﺎ ﰲ ﺭﻓﻀﻬﺎ ‪ ..‬ﺑﻠﻐﺔ ﺍﻻﺧﺘﺒﺎﺭﺍﺕ ﺍﻹﺣﺼﺎﺋﻴﺔ( ﻓﺈﻥ ﺛﻘﺘﻨﺎ ﰲ‬
‫ﺍﻟﻨﻈﺮﻳﺔ ﺍﳌﺆﺻﻠﺔ ﺇﺳﻼﻣﻴﺎ ﺗﺰﺩﺍﺩ‪.‬‬
‫)‪ (٤‬ﺇﺫﺍ ﱂ ﺗﺜﺒﺖ ﺻﺤﺔ ﺍﻟﻔﺮﻭﺽ ﻓﺎﻧﻪ ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﻀﺮﻭﺭﻱ ﺍﻟﻘﻴﺎﻡ ﺑﺎﳋﻄﻮﺍﺕ ﺍﻵﺗﻴﺔ ﻋﻠﻰ ﺍﻟﺘﺮﺗﻴﺐ‪:‬‬
‫‪ -١‬ﻣﺮﺍﺟﻌﺔ ﺍﻹﺟﺮﺍﺀﺍﺕ ﺍﳌﻨﻬﺠﻴﺔ ﺍﳌﺴﺘﺨﺪﻣﺔ ﰲ ﺍﻟﺒﺤﺚ‪ ،‬ﻭﺧﺼﻮﺻﺎ ﻣﺎ ﺍﺗﺼﻞ ﻣﻨﻬﺎ ﺑﺈﺟﺮﺍﺀﺍﺕ ﺍﻟﻘﻴﺎﺱ‪،‬‬
‫ﻟﻠﺘﺄﻛﺪ ﻣﻦ ﻋﺪﻡ ﺍﻟﻮﻗﻮﻉ ﰲ ﺃﺧﻄﺎﺭ ﺟﻮﻫﺮﻳﺔ‪ ،‬ﻭﻟﻠﺘﺄﻛﺪ ﺃﻳﻀﹰﺎ ﻣﻦ ﻋﺪﻡ ﺍﺳﺘﺨﺪﺍﻡ ﺗﻘﺮﻳﺒﺎﺕ ﻣﻦ ﺍﻟﻨﻤﻮﺫﺝ‬
‫ﺍﳌﺜﺎﱄ ﻟﺘﺼﻤﻴﻢ ﺍﻟﺒﺤﺚ ﺃﻭ ﺍﺧﺘﻴﺎﺭ ﺍﻟﻌﻴﻨﺔ ﻋﻠﻰ ﻭﺟﻪ ﻏﲑ ﻣﻼﺋﻢ ‪ ..‬ﺍﱁ‪.‬‬
‫‪ -٢‬ﺇﺫﺍ ﺛﺒﺖ ﺃﻥ ﺍﻹﺟﺮﺍﺀﺍﺕ ﺍﳌﻨﻬﺠﻴﺔ ﺻﺤﻴﺤﺔ ﲤﺎﻣﺎ ) ﻭﻫﻮ ﺃﻣﺮ ﺷﺪﻳﺪ ﺍﻟﻨﺪﺭﺓ ﺑﻞ ﻗﺪ ﻳﺮﺍﻩ ﺍﻟﺒﻌﺾ‬
‫ﻣﺴﺘﺤﻴﻼ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ( ﻓﺈﻥ ﻋﻠﻰ ﺍﻟﺒﺎﺣﺚ ﻣﺮﺍﺟﻌﺔ "ﺍﺳﺘﻨﺒﺎﻃﺎﺗﻪ" ﻣﻦ ﺍﳌﺼﺎﺩﺭ ﺍﻟﺸﺮﻋﻴﺔ‪،‬‬
‫ﻭﺧﺼﻮﺻﺎ ﻣﺎ ﺍﺗﺼﻞ ﻣﻨﻬﺎ ﺑﺎﺧﺘﻴﺎﺭ ﺍﻟﻨﺼﻮﺹ ﻭﺍﺧﺘﻴﺎﺭ ﺍﻟﺸﺮﻭﺡ‪ ،‬ﻭﻣﺎ ﺍﺗﺼﻞ ﺑﻀﻢ ﺗﻠﻚ ﺍﻟﻨﺼﻮﺹ‬
‫ﻭﺍﻟﺸﺮﻭﺡ ﺇﱃ ﺑﻌﻀﻬﺎ ﻟﻠﺘﻌﺮﻑ ﻋﻠﻰ ﻣﺼﺪﺭ ﺍﳋﻄﺄ ﺃﻭ ﺍﻟﺘﺠﺎﻭﺯ‪ ،‬ﰒ ﺗﻌﺪﻳﻞ ﺍﻹﻃﺎﺭ ﺍﻟﺘﺼﻮﺭﻱ ﰲ ﺿﻮﺀ‬
‫ﺫﻟﻚ ‪.‬‬

‫‪-١٦٣-‬‬
‫)‪ (٥‬ﰲ ﻛﻞ ﺍﻷﺣﻮﺍﻝ ﻓﺎﻧﻪ ﻳﺘﻢ ﺇﻋﺎﺩﺓ ﺇﺟﺮﺍﺀ ﺍﻟﺒﺤﻮﺙ ‪ Replica Studies‬ﻟﻠﺘﺄﻛﺪ ﻣﻦ ﺛﺒﺎﺕ ﺍﻟﻨﺘﺎﺋﺞ )ﻭﺫﻟﻚ‬
‫ﰲ ﺣﺎﻟﺔ ﺛﺒﻮﺕ ﺻﺤﺔ ﺍﻟﻔﺮﻭﺽ(‪ ،‬ﻭﺍﻻﺳﺘﻤﺮﺍﺭ ﰲ ﺇﺟﺮﺍﺀ ﲝﻮﺙ ﺟﺪﻳﺪﺓ ‪‬ﺪﻑ ﺇﻋﺎﺩﺓ ﺗﻘﺪﻳﺮ ﺍﳌﻮﻗﻒ‬
‫ﺑﻌﺪ ﺗﻌﺪﻳﻞ ﺍﻹﺟﺮﺍﺀﺍﺕ ﺍﳌﻨﻬﺠﻴﺔ ﺃﻭ ﺗﻌﺪﻳﻞ ﺍﻷﻃﺮ ﺍﻟﺘﺼﻮﺭﻳﺔ )ﻭﺫﻟﻚ ﰲ ﺣﺎﻟﺔ ﺭﻓﻀﻬﺎ(‪.‬‬

‫ﻗﺎﻋﺪﺓ ﺭﻗﻢ )‪(٦‬‬

‫ﳌﺎ ﻛﺎﻥ ﺍﻟﻜﻮﻥ ﻣﻦ ﺧﻠﻖ ﺇﻟﻪ ﻭﺍﺣﺪ ‪ ،‬ﻫﻮ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺃﻳﻀﹰﺎ ﻣﱰﻝ ﺍﻟﻮﺣﻲ‬
‫ﻓﺎﻧﻪ ﻻ ﳝﻜﻦ ﲢﺖ ﺃﻱ ﻇﺮﻑ ﺃﻥ ﻳﻮﺟﺪ ﺗﻨﺎﻗﺾ ﺑﲔ ﻣﺸﺎﻫﺪﺍﺕ ﳏﻘﻘﺔ ﻭﺍﻗﻌﻴﺎ‬
‫ﻭﺻﺎﺩﻗﺔ ﻭﺑﲔ ﺃﻱ ﻧﺺ ﺷﺮﻋﻲ ﻳﻘﻴﲏ ﺍﻟﺪﻻﻟﺔ ﻳﻘﻴﲏ ﺍﻟﺜﺒﻮﺕ‪.‬‬

‫ﻭﻧﻮﺩ ﺃﻥ ﳔﺘﺘﻢ ﻫﺬﺍ ﺍﻟﻌﺮﺽ ﲟﺠﻤﻮﻋﺔ ﻣﻦ ﺍﳌﻼﺣﻈﺎﺕ ﻭﺍﻻﻋﺘﺒﺎﺭﺍﺕ ﺍﻟﱵ ﻧﻈﻨﻬﺎ ﻣﻜﻤﻠﺔ ﻟﻪ ﻭﺿﺎﺑﻄﺔ ﻋﻠﻴﻪ‪،‬‬
‫ﻭﻫﻰ‪:‬‬
‫)‪ (١‬ﺑﺎﻟﺮﻏﻢ ﻣﻦ ﺃﻥ ﺍﻟﻌﺮﺽ ﺍﻟﺴﺎﺑﻖ ﳌﻜﻮﻧﺎﺕ ﺃﻭ ﺧﻄﻮﺍﺕ ﺃﻭ ﺇﺟﺮﺍﺀﺍﺕ ﻋﻤﻠﻴﺔ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻗﺪ ﻳﻮﺣﻰ ﺑﻮﺟﻮﺩ ﻧﻮﻉ ﻣﻦ ﺍﻟﺘﺴﻠﺴﻞ ﺍﻟﺰﻣﲏ ﺃﻭ ﺍﻟﺘﺮﺗﻴﺐ ﺍﳌﻨﻄﻘﻲ ﻟﺘﻠﻚ ﺍﳋﻄﻮﺍﺕ‪ ،‬ﺇﻻ ﺃﻥ‬
‫ﻫﺬﺍ ﻟﻴﺲ ﺃﻣﺮﺍ ﻻﺯﻣﺎ‪ ،‬ﻓﻮﺍﻗﻊ ﺍﻷﻣﺮ ﺃﻥ ﺗﻔﻜﲑ ﺍﻟﺒﺎﺣﺚ ﰲ ﻛﻞ ﺧﻄﻮﺓ ﺃﻭ ﺟﺎﻧﺐ ﻣﻦ ﺍﳉﻮﺍﻧﺐ ﺍﻟﺴﺎﺑﻘﺔ‬
‫ﻳﻨﺪﺭ ﺃﻥ ﻳﺘﻢ ﰲ ﻣﻌﺰﻝ ﻋﻦ ﺍﻟﺘﻔﻜﲑ ﰲ ﺍﳉﻮﺍﻧﺐ ﻭﺍﳋﻄﻮﺍﺕ ﺍﻷﺧﺮﻯ‪ ،‬ﻭﻳﻠﺰﻡ ﺍﻟﺘﻨﺒﻴﻪ ﻫﻨﺎ ﺇﱃ ﺃﻥ ﺛﺮﺍﺀ‬
‫ﻋﻤﻠﻴﺔ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺗﺸﺎﺑﻚ ﺟﻮﺍﻧﺒﻬﺎ ﻳﺘﻨﺎﰱ ﺑﻄﺒﻴﻌﺘﻪ ﻣﻊ ﻣﺜﻞ ﺫﻟﻚ ﺍﻟﺘﻔﻜﲑ‬
‫ﺍﳋﻄﻰ ﺍﻟﺬﻱ ﻗﺪ ﻳﺘﺼﻮﺭ ﻣﻌﻪ ﺇﻣﻜﺎﻥ ﺍﻟﺴﲑ ﰲ ﺧﻄﻮﺍﺕ ﻣﺘﺘﺎﺑﻌﺔ ﺑﻄﺮﻳﻘﺔ ﺁﻟﻴﺔ‪.‬‬
‫)‪ (٢‬ﻳﻨﺒﻐﻲ ﺍﻟﻨﻈﺮ ﺇﱃ ﺍﻟﻨﻤﻮﺫﺝ ﺍﳌﻌﺮﻭﺽ ﰲ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﻋﻠﻰ ﺃﻧﻪ ﺇﳕﺎ ﻳﻘﺪﻡ ﻣﺆﺷﺮﺍﺕ ﺇﱃ ﺍﻟﻄﺮﻳﻖ ﺍﻟﺬﻱ‬
‫ﺗﺴﲑ ﻓﻴﻪ ﻋﻤﻠﻴﺔ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ "ﺑﺼﻔﺔ ﻋﺎﻣﺔ"‪ ،‬ﻭﱂ ﻳﻘﺼﺪ ﻣﻨﻪ ﺿﺮﻭﺭﺓ ﻗﻴﺎﻡ‬
‫ﺃﻱ ﺑﺎﺣﺚ ﻣﻨﻔﺮﺩ ﺑﺎﺳﺘﻴﻔﺎﺀ ﲨﻴﻊ ﺍﻟﻌﻨﺎﺻﺮ ﻭﺍﳌﻜﻮﻧﺎﺕ ﻭﺍﻹﺟﺮﺍﺀﺍﺕ ﺍﳌﺸﺎﺭ ﺇﻟﻴﻬﺎ ﰲ ﻛﻞ ﻋﻤﻞ ﻋﻠﻤﻲ‬
‫ﻳﻘﻮﻡ ﺑﺈﻧﺘﺎﺟﻪ‪ ،‬ﻭﻣﻦ ﺍﳌﺘﺼﻮﺭ ﺃﻥ ﻳﻘﻮﻡ ﺃﻱ ﺑﺎﺣﺚ ﲞﺪﻣﺔ ﺟﺎﻧﺐ ﺃﻭ ﻋﻨﺼﺮ‪ ،‬ﺃﻭ ﻣﺮﺣﻠﺔ ﺃﻭ ﺃﻛﺜﺮ ‪ -‬ﻛﻠﻴﺎ‬
‫ﺃﻭ ﺟﺰﺋﻴﺎ ‪ -‬ﰲ ﺃﺣﺪ ﲝﻮﺛﻪ‪ ،‬ﻟﻴﺨﺪﻡ ﻏﲑﻩ ﰲ ﲝﺚ ﺁﺧﺮ ﻭﻫﻜﺬﺍ‪ ،‬ﻭﻟﻜﻦ ﺑﺎﻟﺸﺮﻭﻁ ﺍﻵﺗﻴﺔ‪:‬‬
‫‪ -١‬ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺒﺎﺣﺚ ﻭﺍﻋﻴﺎ ﲟﻮﻗﻊ ﺍﻟﻌﻤﻞ ﺍﻟﺬﻱ ﻳﻘﻮﻡ ﺑﻪ ﻭﲟﻮﺿﻌﻪ ﻣﻦ ﻫﺬﻩ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﺘﺄﺻﻴﻠﻴﺔ ﺍﳌﺘﺮﺍﺑﻄﺔ‬
‫ﺍﳊﻠﻘﺎﺕ‪.‬‬

‫‪-١٦٤-‬‬
‫‪ -٢‬ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﺍﻟﻌﻤﻞ ﻗﺎﺑﻼ ﻟﻼﻧﺪﻣﺎﺝ ﻣﻊ ﻏﲑﻩ ﰲ ﺍﳌﻨﻈﻮﻣﺔ ﺍﻟﻜﻠﻴﺔ ﻟﻠﺠﻬﻮﺩ ﺍﻟﺘﺄﺻﻴﻠﻴﺔ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﺒﺎﺣﺚ‬
‫ﺃﻥ ﻳﺸﲑ ﺑﻨﻔﺴﻪ ﺇﱃ ﻧﻘﺎﻁ ﺍﻧﻄﻼﻗﻪ ﻭﺻﻠﺘﻬﺎ ﲟﺎ ﻗﺒﻠﻬﺎ )ﻋﻨﺪ ﻣﺮﺍﺟﻌﺔ ﺃﺩﺑﻴﺎﺕ ﺍﳌﻮﺿﻮﻉ(‪ ،‬ﻭﺇﱃ ﻧﻘﺎﻁ‬
‫ﺍﻧﺘﻬﺎﺋﻪ ﻭﺻﻠﺘﻬﺎ ﺍﳌﺘﻮﻗﻌﺔ ﲟﺎ ﺑﻌﺪﻫﺎ )ﻋﻨﺪﻣﺎ ﻳﺸﲑ ﺇﱃ ﺍﻟﺒﺤﻮﺙ ﺍﳌﺴﺘﻘﺒﻠﻴﺔ(‪.‬‬
‫‪ -٣‬ﺃﻥ ﻳﻠﺘﺰﻡ ﺍﻟﺒﺎﺣﺚ ﰲ ﻋﻤﻠﻪ ﺑﺎﻟﺸﺮﻭﻁ ﻭﺍﻟﻀﻮﺍﺑﻂ ﺍﻟﻌﺎﻣﺔ ﻟﻌﻤﻠﻴﺔ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺬﻱ‬
‫ﻓﺼﻠﻨﺎﻩ ﰲ ﺍﻟﻔﺼﻮﻝ ﺍﻟﺴﺎﺑﻘﺔ‪.‬‬
‫)‪ (٣‬ﺇﻥ ﺍﻟﻨﻤﻮﺫﺝ ﺍﳌﻄﺮﻭﺡ ﰲ ﺍﻟﺼﻔﺤﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ ﻻﺯﺍﻝ ﻳﺸﲑ ﺇﱃ ﺍﻻﲡﺎﻫﺎﺕ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﻭﻻﺯﺍﻝ ﳛﺘﻤﻞ ﺍﻟﻜﺜﲑ‬
‫ﻣﻦ ﺍﻟﺘﻔﺼﻴﻞ ﻭﺍﻟﺘﺤﺪﻳﺪ‪ ،‬ﻭﺍﳍﺪﻑ ﻣﻦ ﻋﺮﺿﻪ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﺴﺘﻮﻯ ﻣﻦ ﺍﻟﺘﺠﺮﻳﺪ ﺃﻣﺮﺍﻥ‪:‬‬
‫‪ -١‬ﻓﺘﺢ ﺍﻟﻄﺮﻳﻖ ﺃﻣﺎﻡ ﺣﻮﺍﺭ ﻋﻠﻤﻲ ﻳﺮ ‪‬ﺷﺪ ﻫﺬﺍ ﺍﻟﺘﻮﺟﻪ ﺍﻟﻌﺎﻡ ﻭﻳﺼﺤﺢ ﻣﺴﺎﺭﻩ‪.‬‬
‫‪ -٢‬ﺗﻄﺒﻴﻖ ﻣﺎ ﻳﺼﺢ ﻣﻦ ﻫﺬﺍ ﺍﻟﻨﻤﻮﺫﺝ ‪ -‬ﺑﻌﺪ ﲤﺤﻴﺼﻪ ﻭﺗﺮﺷﻴﺪﻩ ‪ -‬ﻣﻦ ﺧﻼﻝ ﺟﻬﻮﺩ ﺗﺄﺻﻴﻠﻴﺔ ﻭﺍﻗﻌﻴﺔ ﲤﻸ‬
‫ﻓﺮﺍﻏﺎﺗﻪ ﻭﺗﺜﺮﻯ ﺑﺎﻟﺘﻔﺼﻴﻼﺕ ﻋﻤﻮﻣﻴﺎﺗﻪ‪.‬‬
‫)‪ (٤‬ﻣﻦ ﺍﻟﻮﺍﺿﺢ ﺃﻥ ﻋﻠﻰ ﺍﻟﺒﺎﺣﺜﲔ ﺍﳌﺘﺨﺼﺼﲔ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﳑﻦ ﻳﺮﻳﺪﻭﻥ ﺃﻥ ﻳﺴﻬﻤﻮﺍ ﺑﺸﻜﻞ‬
‫ﻓﻌﺎﻝ ﰲ ﺟﻬﻮﺩ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻟﺘﻠﻚ ﺍﻟﻌﻠﻮﻡ ‪ -‬ﻋﻠﻴﻬﻢ ﺃﻥ ﻳﻌﻴﺪﻭﺍ ﺗﻌﻠﻴﻢ ﺃﻧﻔﺴﻬﻢ ﻻﻛﺘﺴﺎﺏ ﺃﻛﱪ‬
‫ﻗﺪﺭ ﻣﺴﺘﻄﺎﻉ ﻣﻦ ﻣﻌﺎﺭﻑ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﺧﺼﻮﺻﺎ ﻣﺎ ﻛﺎﻥ ﻣﻨﻬﺎ ﻣﻨﻄﹶﻠﻘﺎ ﻟﻠﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﺣﱴ ﺗﻜﻮﻥ ﺇﺳﻬﺎﻣﺎ‪‬ﻢ ﺟﺎﺩﺓ ﻭﺻﺤﻴﺤﺔ ﻣﻦ ﺟﻬﺔ ‪ ،‬ﻭﺣﱴ ﻳﻜﺘﺴﺒﻮﺍ ﺛﻘﺔ ﻭﺗﻌﺎﻭﻥ‬
‫ﺍﳌﺘﺨﺼﺼﲔ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ ﲟﺎ ﻳﺆﺩﻯ ﺑﺈﺫﻥ ﺍﷲ ﺇﱃ ﺗﻀﺎﻓﺮ ﺍﳉﻬﻮﺩ ﳓﻮ ﺗﻮﺣﻴﺪ‬
‫ﺍﻟﻌﻠﻢ ﺍﻹﺳﻼﻣﻲ ﺍﻟﻮﺍﺣﺪ‪.‬‬
‫)‪ (٥‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺒﻌﺾ ﻗﺪ ﻳﺘﻮﻫﻢ ﺃﻥ ﺍﻹﳌﺎﻡ ﺑﺎﳊﺪ ﺍﻷﺩﱏ ﺍﳌﻄﻠﻮﺏ ﻣﻦ ﺗﻠﻚ ﺍﻟﻌﻠﻮﻡ ﺃﻣﺮ ﻣﺴﺘﺤﻴﻞ ﻋﻠﻰ‬
‫ﺍﳌﺘﺨﺼﺺ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻓﻠﻌﻞ ﳑﺎ ﻳﺪﻋﻮ ﻟﻼﻃﻤﺌﻨﺎﻥ ﺃﻥ ﻧﺮﺟﻊ ﺇﱃ ﻣﺎ ﺫﻛﺮﻩ ﺍﻹﻣﺎﻡ ﺍﻟﺮﺍﺯﻱ‬
‫ﰲ ﻣﺼﻨﻔﻪ )ﺍﶈﺼﻮﻝ ﰲ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ( ﻟﻨﺮﻯ ﺃﻧﻪ ﻳﻬﻮﻥ ﺍﻷﻣﺮ ﻋﻠﻰ ﻣﻦ ﻛﺎﻧﺖ ﻟﻪ ﳘﺔ ﰲ ﺍﻷﻣﺮ‪.. ،‬‬
‫ﺇﺫ ﺃﻧﻪ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ ﻳﻘﺪﺭ ﺍﳊﺪ ﺍﻷﺩﱏ ﺍﳌﻄﻠﻮﺏ ﻣﻦ ﺗﻠﻚ ﺍﻟﻌﻠﻮﻡ ﺑﻮﺟﻮﺩ ﺗﺼﻨﻴﻒ ﻣﻌﺘﻤﺪ ﰲ ﻛﻞ‬
‫ﻓﻦ ﳝﻜﻦ ﺍﻟﺮﺟﻮﻉ ﺇﻟﻴﻪ ﻋﻨﺪ ﺍﳊﺎﺟﺔ‪ ،‬ﻣﻊ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻻﻃﻼﻉ ﻋﻠﻴﻪ ﻋﻨﺪ ﺍﻻﺣﺘﻴﺎﺝ ﺇﻟﻴﻪ ﻭﻟﻴﺲ ﺣﻔﻈﻪ‬
‫)ﺍﻹﺳﻨﻮﻱ‪ : ١٩٨١ ،‬ﺹ ‪.(٤٥-٤٤‬‬
‫)‪ (٦‬ﻭﻟﻌﻞ ﻣﻦ ﺍﳌﻔﻴﺪ ﺃﻥ ﻧﺬﻛﺮ ﻫﻨﺎ ﺑﺄﻥ ﲦﺮﺓ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻻ ﳝﻜﻦ ﲢﺼﻴﻠﻬﺎ ﺇﻻ‬
‫ﺑﺈﺧﻼﺹ ﺍﻟﻨﻴﺔ ﷲ ﻋﺰ ﻭﺟﻞ ﰲ ﻃﻠﺐ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻭﺑﺎﻟﺜﻘﺔ ﰲ ﻣﻌﻮﻧﺘﻪ ﺟﻞ ﻭﻋﻼ ﳌﻦ ﻭﺟﻪ ﻭﺟﻬﻪ‬
‫ﺇﱃ ﺍﷲ ﻭﻫﻮ ﳏﺴﻦ‪ ،‬ﻓﻬﺬﺍ ﺍﻟﻌﻤﻞ ﻟﻴﺲ ﺣﺮﻓﺔ ﲢﺘﺮﻑ‪ ،‬ﺃﻭ ﻣﻬﻨﺔ ﲤﺘﻬﻦ‪ ،‬ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺬﻱ ﺍﻋﺘﺪﻧﺎﻩ ﰲ‬
‫ﺇﻃﺎﺭ ﺍﻟﺘﺼﻮﺭ ﺍﻟﻐﺮﰊ ﻟﻠﻮﻇﺎﺋﻒ ﻭﺍﳌﻬﻦ ﻭﺭﻏﻢ ﺃﻧﻪ ﻋﻤﻞ ﻋﻠﻤﻲ ﻣﻦ ﺍﻟﻄﺮﺍﺯ ﺍﻷﻭﻝ ﺇﻻ ﺃﻧﻪ ﺃﻭ ﹰﻻ ﻭﻗﺒﻞ ﻛﻞ‬
‫ﺷﺊ ﻃﺎﻋﺔ ﻭﻗﺮﺑﺔ ﺇﱃ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪ ،‬ﻭﻫﻮ ﻭﺍﺟﺐ ﳓﻮ ﺍﻷﻣﺔ ﺍﻟﱵ ﺑﺪﺃﺕ ﺗﺘﺪﺍﻋﻰ ﺍﻷﻛﻠﺔ ﻋﻠﻴﻬﺎ ﻛﺘﺪﺍﻋﻲ‬

‫‪-١٦٥-‬‬
‫ﺍﻷﻛﻠﺔ ﺇﱃ ﻗﺼﻌﺘﻬﺎ‪ ،‬ﻋﺴﻰ ﺃﻥ ﻳﻜﻮﻥ ﺇﺻﻼﺡ ﻓﻜﺮ ﺍﻷﻣﺔ ﻭﻣﻨﻬﺠﻴﺘﻬﺎ ﺃﺳﺎﺳﹰﺎ ﰲ ﺇﺻﻼﺡ ﺃﺣﻮﺍﳍﺎ‬
‫ﻭﺇﻗﺎﻟﺘﻬﺎ ﻣﻦ ﻋﺜﺮ‪‬ﺎ ‪.‬‬
‫ﻭﻗﻔﺔ ﻋﻨﺪ ﻗﻀﻴﺔ ﺍﻟﺘﺼﻤﻴﻤﺎﺕ ﺍﳌﻨﻬﺠﻴﺔ ﻭﺍﻷﺩﻭﺍﺕ ﺍﻟﺒﺤﺜﻴﺔ‬
‫ﺇﻥ ﻭﺿﻊ ﺍﻷﻣﻮﺭ ﰲ ﻧﺼﺎ‪‬ﺎ ﻣﻦ ﺟﻬﺔ ﺍﺳﺘﻠﻬﺎﻡ ﺍﳌﺼﺎﺩﺭ ﺍﻟﺸﺮﻋﻴﺔ ﰲ ﺗﻮﺟﻴﻪ ﺍﻷﻃﺮ ﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﱵ ﺗﻨﻄﻠﻖ‬
‫ﻣﻨﻬﺎ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ‪ -‬ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺬﻱ ﻗﺪﻣﻨﺎﻩ ‪ -‬ﻻ ﻳﻌﲎ ﺑﺄﻱ ﺣﺎﻝ ﳐﺎﻟﻔﺔ ﺍﻹﺟﺮﺍﺀﺍﺕ ﺍﻟﺼﺤﻴﺤﺔ‬
‫ﻭﺍﻟﻀﻮﺍﺑﻂ ﺍﻟﺴﻠﻴﻤﺔ ﻟﻠﻤﻨﻬﺠﻴﺔ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﻓﻜﻤﺎ ﺫﻛﺮﻧﺎ ﻓﺎﻧﻪ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻘﺒﻞ ﻣﻦ ﺃﻱ ﺑﺎﺣﺚ ﺃﻥ ﻳﻄﺎﻟﺐ ﺩﻭﻥ‬
‫ﺍﺧﺘﺒﺎﺭ ﻭﺍﻗﻌﻲ ‪ -‬ﺑﻘﺒﻮﻝ ﺍﺟﺘﻬﺎﺩﺍﺗﻪ ﰲ ﻓﻬﻢ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ ﻭﺿﻤﻬﺎ ﺇﱃ ﺑﻌﻀﻬﺎ ﰲ‬
‫ﺇﻃﺎﺭ ﻳﻈﻦ ﺃﻧﻪ ﳝﺜﻞ "ﺍﻟﺮﺅﻳﺔ ﺍﻹﺳﻼﻣﻴﺔ" ﺍﻟﺼﺤﻴﺤﺔ ﻟﻠﻤﻮﺿﻮﻉ‪ ،‬ﻷﻧﻨﺎ ﻟﻮ ﻓﻌﻠﻨﺎ ﻟﻜﻨﺎ ﻗﺪ ﺃﺳﻘﻄﻨﺎ ﺃﻭﻝ ﺍﻋﺘﺒﺎﺭ‬
‫ﺗﻌﺘﱪ ﻋﻠﻰ ﺃﺳﺎﺳﻪ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ "ﻋﻠﻮﻣﺎ" ﺇﺫﺍ ﻗﺒﻠﻨﺎ ﻣﺜﻞ ﺗﻠﻚ ﺍﻟﺘﺄﻛﻴﺪﺍﺕ ‪ -‬ﺃﻻ ﻭﻫﻮ "ﺍﻻﺧﺘﺒﺎﺭ ﺍﻟﻮﺍﻗﻌﻲ"‬
‫ﻟﺘﻠﻚ ﺍﻻﺟﺘﻬﺎﺩﺍﺕ ﺍﻟﱵ ﻻ ﲣﺮﺝ ﻋﻦ ﻛﻮ‪‬ﺎ ﻓﺮﻭﺿﺎ ﻳﺘﻄﻠﺐ ﺍﻷﻣﺮ ﺍﻟﺘﺤﻘﻖ ﻣﻦ ﺻﺪﻗﻬﺎ ﺳﻮﺍﺀ ﺑﻄﺮﻳﻘﺔ ﻣﺒﺎﺷﺮﺓ‬
‫ﺃﻭ ﺑﻄﺮﻳﻘﺔ ﻏﲑ ﻣﺒﺎﺷﺮﺓ‪.‬‬
‫ﻗﺪ ﺃﻭﺿﺤﻨﺎ ﻓﻴﻤﺎ ﺳﺒﻖ )ﺧﺎﻣﺴﹰﺎ ﺃﻋﻼﻩ( ﺃﻥ ﻣﻨﻬﺞ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﳌﻨﻄﻠﻖ ﻣﻦ ﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ‬
‫ﻳﺘﻀﻤﻦ ﺍﺧﺘﺒﺎﺭ ﺍﻟﻔﺮﻭﺽ ﰲ "ﺍﻟﻮﺍﻗﻊ ﲟﻌﻨﺎﻩ ﺍﻟﺸﺎﻣﻞ" ﺃﻭ ﺍﻟﻮﺍﻗﻊ ﺍﻟﻜﻠﻰ ‪ Total Reality‬ﺍﳌﺘﻀﻤﻦ ﳌﺎ ﻫﻮ‬
‫ﺇﻣﺒﲑﻳﻘﻲ ﻗﺎﺑﻞ ﻟﻠﻤﻼﺣﻈﺔ ﺍﳊﺴﺒﺔ ﺍﳌﺒﺎﺷﺮﺓ ﻣﻦ ﺟﺎﻧﺐ ﺍﻟﺒﺎﺣﺚ ﻭﳌﺎ ﻫﻮ ﻏﲑ ﺇﻣﺒﲑﻳﻘﻲ ﻻ ﻳﻘﺒﻞ ﺍﳌﻼﺣﻈﺔ‬
‫ﺍﳊﺴﻴﺔ ﺍﳌﺒﺎﺷﺮﺓ ) ﺃﻭ ﻳﻘﺒﻠﻬﺎ ﻭﻟﻜﻦ ﺑﻄﺮﻳﻘﺔ ﻏﲑ ﻣﺒﺎﺷﺮﺓ(‪ ،‬ﻭﻫﺬﺍ ﻳﺜﲑ ﻗﻀﻴﺔ ﺟﻮﻫﺮﻳﺔ ﻭﻻ ﺷﻚ ‪ ،‬ﺣﻮﻝ ﻣﺎ ﺇﺫﺍ‬
‫ﻛﺎﻧﺖ ﺗﺼﻤﻴﻤﺎﺕ ﺍﻟﺒﺤﻮﺙ ﻭﺃﺩﻭﺍﺕ ﲨﻊ ﺍﻟﺒﻴﺎﻧﺎﺕ ﺍﳊﺎﻟﻴﺔ ﻗﺎﺩﺭﺓ ﻋﻠﻰ ﺍﺭﺗﻴﺎﺩ ﻫﺬﻩ ﺍﻵﻓﺎﻕ ﺍﳉﺪﻳﺪﺓ ﺍﻟﱵ‬
‫ﺗﺘﺼﻞ ﺑﺎﳊﻴﺎﺓ ﺍﻟﺪﺍﺧﻠﻴﺔ ﻟﻺﻧﺴﺎﻥ ﰲ ﺃﺩﻕ ﺟﻮﺍﻧﺒﻬﺎ ﻭﺃﻛﺜﺮﻫﺎ ﺣﺴﺎﺳﻴﺔ ﻣﺜﻞ ﺍﻟﻨﻮﺍﺣﻲ ﺍﻟﺮﻭﺣﻴﺔ ﺍﳌﺘﺼﻠﺔ ﺑﻨﻈﺮﺓ‬
‫ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﺍﻟﻌﺎﱂ ‪ ، Worldview‬ﻭﻧﻮﻉ ﺻﻠﺘﻪ ﺑﺮﺑﻪ ﻭﺧﺎﻟﻔﻪ‪ ،‬ﻭﺁﺛﺎﺭ ﺫﻟﻚ ﻛﻠﻪ ﻋﻠﻰ ﺳﻠﻮﻛﻪ‪ ،‬ﻭﻟﻘﺪ ﻛﺎﻥ‬
‫ﻣﻦ ﺍﳌﻤﻜﻦ ﺃﻥ ﲤﺜﻞ ﺗﻠﻚ ﺍﳌﺴﺄﻟﺔ ﻋﻘﺒﺔ ﻛﺄﺩﺍﺀ ﺃﻣﺎﻡ ﺟﻬﻮﺩ ﺍﳌﻬﺘﻤﲔ ﺑﺎﻻﻧﻄﻼﻕ ﻣﻦ ﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ ﰲ‬
‫ﺇﺟﺮﺍﺀ ﺍﻟﺒﺤﻮﺙ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ‪ ،‬ﻭﻟﻜﻦ ﻣﻦ ﺣﺴﻦ ﺍﻟﻄﺎﻟﻊ ﺃﻥ "ﺍﻟﺘﻮﺟﻪ ﺍﳉﺪﻳﺪ ﰲ ﺍﻟﺒﺤﺚ" ‪New‬‬
‫‪ Paradigm Research‬ﻗﺪ ﻗﺪﻡ ﺧﺪﻣﺔ ﺟﻠﻴﻠﺔ ﻟﻠﻌﻠﻢ ﻣﻦ ﺧﻼﻝ ﻣﺮﺍﺟﻌﺘﻪ ﺍﻟﻨﻘﺪﻳﺔ ﻟﻠﺘﺼﻮﺭﺍﺕ ﺍﻟﺘﻘﻠﻴﺪﻳﺔ‬
‫ﻟﻠﻤﻨﻬﺠﻴﺔ‪ ،‬ﰒ ﻣﻦ ﺧﻼﻝ ﺍﺑﺘﻜﺎﺭﻩ ‪‬ﻤﻮﻋﺔ ﻣﻦ ﺍﻷﺩﻭﺍﺕ ﺍﻟﺒﺤﺜﻴﺔ ﺍﳌﺼﻤﻤﺔ ﳋﺪﻣﺔ ﺫﻟﻚ ﺍﻟﺘﻮﺟﻴﻪ ﺍﳉﺪﻳﺪ ‪-‬‬
‫ﻭﻫﺬﺍ ﳛﺘﺎﺝ ﺷﻴﺌﺎ ﻣﻦ ﺍﻟﺘﻔﺼﻴﻞ ‪.‬‬
‫ﺇﻥ ﻣﻌﻈﻢ ﺍﻟﺘﺼﻤﻴﻤﺎﺕ ﺍﻟﺒﺤﺜﻴﺔ ﺍﻟﺘﻘﻠﻴﺪﻳﺔ ﻛﻤﺎ ﻗﺪﻣﻨﺎ ﺗﻨﻄﻠﻖ ﻣﻦ ﻣﺴﻠﻤﺎﺕ ﻭﺿﻌﻴﺔ‪ /‬ﺇﻣﺒﲑﻳﻘﻴﺔ‪ ،‬ﻭﻫﻰ‬
‫ﺑﺎﻟﺘﺎﱄ ﺗﻘﻮﻡ ﻋﻠﻰ ﺍﺳﺘﺨﺪﺍﻡ ﺃﺩﻭﺍﺕ ﻭﻣﻘﺎﻳﻴﺲ "ﻣﻮﺿﻮﻋﻴﺔ" ﺃﻭ ﻓﻠﻨﻘﻞ ﺧﺎﺭﺟﻴﺔ‪ ،‬ﲟﻌﲎ ﺃﻥ ﺃﺣﺪ ﺷﺮﻭﻃﻬﺎ‬
‫ﺍﻟﺮﺋﻴﺴﻴﺔ ﺃﻻ ﻳﻜﻮﻥ ﻟﻠﻤﺒﺤﻮﺙ ﺃﻱ ﺩﻭﺭ ﰲ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﺒﺤﺜﻴﺔ ﺫﺍ‪‬ﺎ‪ ،‬ﻓﺎﳌﺒﺤﻮﺙ ﻳﻔﺘﺮﺽ ﺃﻥ ﻳﻜﻮﻥ ﳎﺮﺩ ﻣﺸﺎﺭﻙ‬
‫ﺳﻠﱯ ﰲ ﺗﻠﻚ ﺍﻟﻌﻤﻠﻴﺔ‪ ،‬ﻭﻛﻠﻤﺎ ﺃﻣﻜﻦ ﺇﺟﺮﺍﺀ ﺍﻟﻘﻴﺎﺱ ﺃﻭ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺍﳌﻼﺣﻈﺎﺕ ﺩﻭﻥ ﻣﺸﺎﺭﻛﺘﻪ ) ﺃﻭ ﺣﱴ‬
‫ﺩﻭﻥ ﻭﻋﻴﻪ ﺑﺎﻟﻌﻤﻠﻴﺔ ﺍﻟﺒﺤﺜﻴﺔ( ﻛﻠﻤﺎ ﻛﺎﻥ ﺫﻟﻚ ﺃﺩﻋﻰ ﻟﺘﺤﻘﻴﻖ ﺍﻟﺪﻗﺔ ﺍﻟﻌﻠﻤﻴﺔ ﰲ ﻧﻈﺮ ﺃﺻﺤﺎﺏ ﻫﺬﺍ ﺍﻟﺘﺼﻮﺭ‪،‬‬

‫‪-١٦٦-‬‬
‫ﻭﳌﺎ ﺃﺑﺪﻯ ﺍﻟﻜﺜﲑﻭﻥ ﺍﻋﺘﺮﺍﺿﺎﺕ ﺃﺧﻼﻗﻴﺔ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﺴﻠﻚ ﺍﻟﺒﺤﺜﻲ ﻓﻘﺪ ﺃﺻﺒﺤﺖ ﻣﺴﺄﻟﺔ ﺇﻋﻼﻡ ﺍﳌﺒﺤﻮﺛﲔ‬
‫ﺑﺄﻫﺪﺍﻑ ﺍﻟﺒﺤﺚ ﻭﻃﻠﺐ ﺗﻌﺎﻭ‪‬ﻢ ﻳﻨﻈﺮ ﳍﺎ ﻋﻠﻰ ﺃ‪‬ﺎ ﺷﺮ ﻻﺑﺪ ﻣﻨﻪ ‪ -‬ﻣﻦ ﻭﺟﻬﺔ ﺍﻟﻨﻈﺮ ﺍﻟﺒﺤﺜﻴﺔ ﺍﳋﺎﻟﺼﺔ ﺃﻭ‬
‫ﺍﻟﻨﻘﻴﺔ‪.‬‬
‫ﻭﻣﻦ ﻫﻨﺎ ﻓﺈﻥ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﺒﺎﺣﺜﲔ ﻗﺪ ﺑﺬﻟﻮﺍ ﺟﻬﻮﺩﺍ ﻛﺒﲑﺓ ﻋﻠﻰ ﻣﺪﻯ ﻗﺮﻥ ﻣﻦ ﺍﻟﺰﻣﺎﻥ ﻟﺒﻠﻮﺭﺓ ﺃﺑﻌﺎﺩ‬
‫ﺍﻟﺘﺼﻤﻴﻤﺎﺕ ﺍﻟﺘﺠﺮﻳﺒﻴﺔ‪ ،‬ﻭﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﺒﻌﺪﻳﺔ‪ ،‬ﻭﲢﺪﻳﺪ ﺍﳌﺨﺎﻃﺮ ﺍﻟﱵ ﻳﺘﻌﺮﺽ ﳍﺎ ﻛﻞ ﺗﺼﻤﻴﻢ ﻣﻦ ﺟﻬﺔ‬
‫ﺍﻟﺼﺪﻕ ﺍﻟﺪﺍﺧﻠﻲ ﻭﺍﳋﺎﺭﺟﻲ‪ ،‬ﻭﺍﺑﺘﻜﺎﺭ ﺍﻷﺳﺎﻟﻴﺐ ﺍﻟﱵ ﲤﻜﻦ ﺍﻟﺒﺎﺣﺜﲔ ﻣﻦ ﲡﺎﻭﺯ ﺗﻠﻚ ﺍﳌﺨﺎﻃﺮ ﺃﻭ ﻋﻠﻰ ﺍﻷﻗﻞ‬
‫ﺣﺴﺎﺏ ﺣﺠﻢ ﺗﺸﻮﻳﻬﻬﺎ ﻟﻠﻨﺘﺎﺋﺞ‪ ،‬ﻭﰱ ﺇﻃﺎﺭ ﺫﻟﻚ ﺃﻳﻀﹰﺎ ﻓﻘﺪ ﺑﺬﻟﺖ ﺟﻬﻮﺩ ﻟﺒﻠﻮﺭﺓ ﺍﳌﻘﺎﻳﻴﺲ ﻭﺃﺩﻭﺍﺕ‬
‫ﺍﳌﻼﺣﻈﺔ ﻭﺻﺤﺎﺋﻒ ﺍﻻﺳﺘﺒﻴﺎﻥ ﻭﻏﲑﻫﺎ ﳑﺎ ﻳﺘﻨﺎﺳﺐ ﻣﻊ ﺗﻠﻚ ﺍﻟﺘﺼﻤﻴﻤﺎﺕ ﻭﻣﻊ ﻧﻮﻉ ﺍﻟﺒﻴﺎﻧﺎﺕ ﺍﻟﱵ ﺗﺘﻄﻠﺐ‬
‫ﺍﻟﺒﺤﻮﺙ ﺍﻹﻣﺒﲑﻳﻘﻴﺔ ﺍﻟﺘﻘﻠﻴﺪﻳﺔ ﲨﻌﻬﺎ‪ ،‬ﻭﻛﻞ ﺗﻠﻚ ﺟﻬﻮﺩ ﺗﺴﺘﺤﻖ ﺍﻟﺘﻘﺪﻳﺮ ﻭﻻ ﺷﻚ ‪.‬‬
‫ﻭﻟﻜﻦ ﺍﻟﺘﻮﺟﻪ ﺍﳉﺪﻳﺪ ﺍﻟﺬﻱ ﺃﺻﺒﺢ ﻳﺘﺒﻨﺎﻩ ﺍﻟﻜﺜﲑﻭﻥ ﻣﻦ ﺍﳌﺸﺘﻐﻠﲔ ﺑﻔﻠﺴﻔﺔ ﺍﻟﻌﻠﻮﻡ ﻣﻨﺬ ﻣﻨﺘﺼﻒ‬
‫ﺍﻟﺴﺒﻌﻴﻨﺎﺕ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﻘﻮﻡ ﻋﻠﻰ ﺇﺩﺭﺍﻙ "ﺍﻟﻘﺼﻮﺭ ﺍﳉﻮﻫﺮﻱ ﻟﻠﺘﻮﺟﻪ ﺍﻟﺘﻘﻠﻴﺪﻱ ﻟﻠﻌﻠﻢ ﻭﻋﺪﻡ ﺇﻣﻜﺎﻥ ﺍﻟﺪﻓﺎﻉ ﻋﻨﻪ"‬
‫)‪ (Polkingorne, 1984:420‬ﻗﺪ ﺃﻋﻄﻰ ﻣﺸﺮﻭﻋﻴﺔ ﻟﺪﺭﺍﺳﺔ ﺍﻹﻧﺴﺎﻥ ﻛﺴﺒﺐ ﻓﺎﻋﻞ ﺑﺬﺍﺗﻪ ‪،Active Agent‬‬
‫ﻣﻨﺸﺊ ﻟﻠﺴﻠﻮﻙ ﻋﻠﻰ ﻣﺴﺘﻮﺍﻩ ﺍﻟﻮﺟﻮﺩﻱ ﺍﻹﻧﺴﺎﱐ‪ ،‬ﻣﻦ ﺧﻼﻝ ﺗﺄﺛﲑ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﻌﻘﻠﻴﺔ ﺍﳌﻌﺮﻓﻴﺔ ﺍﻟﺬﺍﺗﻴﺔ ﺍﻟﱵ ﺗﻮﺟﻪ‬
‫ﺍﳌﺘﻐﲑﺍﺕ ﺍﻷﺩﱏ ﰲ ﺍﻟﺮﺗﺒﺔ ﻛﺎﻟﻌﻮﺍﻣﻞ ﺍﻟﻔﻴﺰﻳﻘﻴﺔ ﻭﺍﻟﻜﻴﻤﻴﺎﺋﻴﺔ‪ ،‬ﻳﻘﻮﻝ ﺩﻭﻧﺎﻟﺪ ﻓﻮﺭﺩ ﰲ ﻫﺬﺍ ﺍﳌﻌﲎ ) ‪Ford,‬‬

‫‪People are active agents of their actions‬‬ ‫‪" (1984:462‬ﺇﻥ ﺍﻟﻨﺎﺱ ﻋﻮﺍﻣﻞ ﻓﺎﻋﻠﺔ ﳏﺪﺛﺔ ﻷﻓﻌﺎﳍﺎ‬
‫ﻭﻣﻦ ﻫﻨﺎ ﻓﺎﻧﻪ ﻟﻔﻬﻢ ﺍﻟﺴﻠﻮﻙ ﺍﻹﻧﺴﺎﱐ ﻻﺑﺪ ﻟﻨﺎ ﻣﻦ ﺃﻥ ﻧﺄﺧﺬ ﰲ ﺍﻻﻋﺘﺒﺎﺭ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﻳﺴﻮﻗﻬﺎ ﺍﻟﻨﺎﺱ‬
‫ﺑﺄﻧﻔﺴﻬﻢ ﻟﺘﱪﻳﺮ ﺃﻓﻌﺎﳍﻢ ﺃﻱ ﻻﺑﺪ ﻣﻦ ﺃﺧﺬ ﻧﻴﺎ‪‬ﻢ ﰲ ﺍﻻﻋﺘﺒﺎﺭ" ‪ ..‬ﻭﳌﺎ ﻛﺎﻥ ﻫﺬﺍ ﻳﺘﻨﺎﰱ ﺑﻄﺒﻴﻌﺔ ﺍﳊﺎﻝ ﻣﻊ‬
‫ﺍﻻﲡﺎﻫﺎﺕ ﺍﻻﺧﺘﺰﺍﻟﻴﺔ ﺍﻟﺘﻘﻠﻴﺪﻳﺔ ‪ Reductionist‬ﺍﻟﱵ ﺗﺮﺩ ﺍﻟﺴﻠﻮﻙ ﺍﻷﻋﻠﻰ ﺇﱃ ﻓﻌﻞ ﺍﻟﻌﻮﺍﻣﻞ ﺍﳌﺎﺩﻳﺔ ﺍﻷﺩﱏ ﻓﺎﻧﻪ‬
‫ﻗﺪ ﺍﻗﺘﻀﻰ ﺇﻋﺎﺩﺓ ﻧﻈﺮ ﺟﻮﻫﺮﻳﺔ ﰲ ﺍﻟﺘﺼﻤﻴﻤﺎﺕ ﺍﻟﺒﺤﺜﻴﺔ ﺍﻟﺘﻘﻠﻴﺪﻳﺔ ﻭﻓﻴﻤﺎ ﻳﺮﺗﺒﻂ ‪‬ﺎ ﻣﻦ ﺃﺩﻭﺍﺕ ﲨﻊ ﺍﻟﺒﻴﺎﻧﺎﺕ‬
‫ﻟﻜﻲ ﺗﺴﺘﺠﻴﺐ ﳌﺘﻄﻠﺒﺎﺕ ﻫﺬﺍ ﺍﻟﺘﻮﺟﻪ ﺍﳉﺪﻳﺪ‪.‬‬
‫ﻭﻟﻘﺪ ﻇﻬﺮ ﺍﲡﺎﻫﺎﻥ ﻭﺍﺿﺤﺎﻥ ﰲ ﻫﺬﺍ ﺍﻟﺼﺪﺩ ﳜﺘﻠﻔﺎﻥ ﰲ ﺍﳌﺪﻯ ﻳﺬﻫﺐ ﺇﻟﻴﻪ ﻛﻞ ﻓﺮﻳﻖ ﻣﻨﻬﻤﺎ ﰲ‬
‫ﺭﻓﺾ ﺍﻟﺘﺼﻤﻴﻤﺎﺕ ﻭﺍﻷﺩﻭﺍﺕ ﺍﻟﺒﺤﺜﻴﺔ ﺍﻟﺘﻘﻠﻴﺪﻳﺔ ﺫﺍﺕ ﺍﻻﳓﻴﺎﺯ ﺍﻟﻮﺿﻌﻲ ﺍﻹﻣﺒﲑﻳﻘﻲ‪ ،‬ﻭﺳﻨﺸﲑ ﻓﻴﻤﺎ ﻳﻠﻲ ﺇﱃ‬
‫ﻣﻮﻗﻒ ﻛﻞ ﻓﺮﻳﻖ ﻭﺍﲡﺎﻫﺎﺗﻪ ﺍﻟﻌﺎﻣﺔ‪:‬‬

‫‪New Paradigm Research‬‬ ‫)‪ (١‬ﺍﻻﲡﺎﻩ ﺍﻷﻭﻝ ‪ :‬ﺍﻟﺘﻮﺟﻪ ﺍﳉﺪﻳﺪ ﰲ ﺍﻟﺒﺤﺚ‬

‫ﻳﻨﺎﺩﻯ ﺃﺻﺤﺎﺏ ﻫﺬﺍ ﺍﻻﲡﺎﻩ ﺑﺎﺳﺘﺒﻌﺎﺩ ﺍﳌﻨﺎﻫﺞ ﺃﻭ ﺍﻟﻄﺮﻕ ﺍﻟﻜﻤﻴﺔ ‪ Methods Quantitative‬ﻭﺇﺣﻼﻝ ﺍﻟﻄﺮﻕ‬
‫ﺍﻟﻜﻴﻔﻴﺔ ‪ Qualitative Methods‬ﳏﻠﻬﺎ‪ ،‬ﻭﻳﺸﻦ ﻫﺆﻻﺀ ﺃﺣﻴﺎﻧﺎ ﻫﺠﻮﻣﺎ ﺷﺪﻳﺪﺍ ﻋﻠﻰ ﻣﻦ ﻳﺴﺘﺨﺪﻣﻮﻥ ﺍﻟﻄﺮﻕ‬
‫ﺍﻟﻜﻤﻴﺔ ﻟﻴﺘﻬﻤﻮﻫﻢ "ﺑﺴﻮﺀ ﺍﻟﻨﻴﺔ ﻭﺑﺘﺒﲏ ﻗﻴﻢ ﻣﻴﻜﺎﻧﻴﻜﻴﺔ‪ ،‬ﻭﺑﺎﻹﻓﻼﺱ ﺍﻟﻔﻠﺴﻔﻲ" )‪(Polkinghorne 1991:106‬‬

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‫ﺃﻭ ﻳﺘﻬﻤﻮﻥ ﻣﻨﺎﻫﺠﻬﻢ "ﺑﺎﻟﺴﻄﺤﻴﺔ ﻭﺿﻌﻒ ﺍﻟﺼﺪﻕ" )‪ (Fry, 1981:146‬ﻭﳛﺒﺬ ﻫﺆﻻﺀ ﺍﺳﺘﺨﺪﺍﻡ ﺍﳌﺪﺍﺧﻞ‬
‫ﺍﻟﻔﻴﻨﻮﻣﻴﻨﻮﻟﻮﺟﻴﺔ ‪ Phenomenological approaches‬ﻭﺍﻟﺘﻔﺴﲑﻳﺔ ‪ Hermeneutical approaches‬ﺍﻟﱵ‬
‫ﻳﺮﻭﻥ ﺃ‪‬ﺎ ﺃﻗﺮﺏ ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﺍﳊﻘﻴﻘﺔ ﻣﻦ ﺧﻼﻝ ﺍﻟﻨﻔﺎﺫ ﺇﱃ "ﺍﳌﻌﺎﱐ" ﺍﻟﱵ ﻳﻀﻔﻴﻬﺎ ﺍﳌﺒﺤﻮﺛﻮﻥ ﻋﻠﻰ ﺍﻟﻮﺍﻗﻊ‬
‫ﻭﻋﻠﻰ ﺳﻠﻮﻛﻬﻢ‪.‬‬
‫ﻭﳝﺜﻞ ﻫﺬﺍ ﺍﻻﲡﺎﻩ ‪ -‬ﻭﺑﺸﻜﻞ ﻣﺘﺸﺪﺩ ‪ -‬ﻛﺘﺎﺏ ﺑﻴﺘﺮ ﺭﻳﺰﻭﻥ ﻭﺟﻮﻥ ﺭﻭﺍﻥ )‪(Reason & Rowan‬‬
‫ﺣﻴﺚ ﲨﻊ ﳏﺮﺭﺍ ﺍﻟﻜﺘﺎﺏ ﺑﲔ ﺩﻓﺘﻴﻪ ﻋﺪﺩﺍ ﻛﺒﲑﺍ ﻣﻦ ﺍﻹﺳﻬﺎﻣﺎﺕ ﺍﻟﱵ ﺗﺼﻒ ﺃﻭ ﺍﻟﱵ ﺗﻄﺒﻖ ﺍﳌﻨﻬﺠﻴﺎﺕ‬
‫ﺍﳉﺪﻳﺪﺓ ﺍﳌﻨﻄﻠﻘﺔ ﻣﻦ ﺫﻟﻚ ﺍﻻﲡﺎﻩ ﺍﻟﻜﻴﻔﻲ ) ﺃﻭ ﺍﻟﱵ ﻳﺮﻯ ﺍﶈﺮﺭﺍﻥ ﺃ‪‬ﺎ ﲡﺎﻭﺯﻩ(‪ ،‬ﻣﺜﻞ ﻣﻨﻬﺠﻴﺔ ﺍﻟﺒﺤﺚ‬
‫ﺑﺎﳌﺸﺎﺭﻛﺔ ‪ ، Participative Research‬ﺍﳌﻨﻬﺠﻴﺔ ﺍﻟﺒﺎﻃﻨﺔ ‪ ، Endogenous Research‬ﺍﳌﻨﻬﺠﻴﺎﺕ‬
‫ﺍﳋﱪﺍﺗﻴﺔ ‪ ، Experiential‬ﻭﺍﳌﻨﻬﺠﻴﺔ ﺍﳊﻮﺍﺭﻳﺔ ‪ ، Dialogical Research‬ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﳌﻨﻬﺠﻴﺎﺕ ﻭﺍﻷﺩﻭﺍﺕ‬
‫ﺍﻟﱵ ﺗﻨﻈﺮ ﰲ ﺍﳉﻮﺍﻧﺐ ﺍﻟﺪﺍﺧﻠﻴﺔ ﻟﻠﺨﱪﺍﺕ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﻟﺬﺍﺗﻴﺔ ﺗﻮﺻﻼ ﺇﱃ ﺗﻌﻤﻴﻤﺎﺕ ﻣﻮﺿﻮﻋﻴﺔ‪ ،‬ﻭﺫﻟﻚ ﺑﺎﻋﺘﺒﺎﺭ‬
‫ﺗﻠﻚ ﺍﳌﻨﻬﺠﻴﺎﺕ ﲤﺜﻞ ﺍﻟﺒﺪﻳﻞ ﺍﻟﺼﺤﻴﺢ ﳌﻨﻬﺠﻴﺎﺕ ﺍﳌﻼﺣﻈﺔ ﻣﻦ ﺍﳋﺎﺭﺝ ﺍﻟﱵ ﺗﻔﺎﺧﺮ ﺑﺎﻻﻟﺘﺰﺍﻡ ﲟﻮﺿﻮﻋﻴﺔ‬
‫ﻣﺰﻋﻮﻣﺔ ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻻ ﺗﺴﺘﻄﻴﻊ ﻓﻴﻪ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺍﳊﻘﻴﻘﺔ ﺍﻟﺪﺍﺧﻠﻴﺔ ﺃﺻﻼ ‪.‬‬

‫‪Methodological Diversity‬‬ ‫)‪ (٢‬ﺍﻻﲡﺎﻩ ﺍﻟﺜﺎﱐ ‪ :‬ﺍﲡﺎﻩ ﺍﻟﺘﻨﻮﻉ ﺍﳌﻨﻬﺠﻲ‬

‫ﻭﻫﻮ ﺍﲡﺎﻩ ﻳﻘﻮﻡ ﻻ ﻋﻠﻰ ﺍﺳﺘﺒﻌﺎﺩ ﺍﳌﻨﺎﻫﺞ ﻭﺍﻟﻄﺮﻕ ﺍﻟﻜﻤﻴﺔ ﻭﻟﻜﻦ ﻋﻠﻰ ﺍﺳﺘﻜﻤﺎﳍﺎ ﺑﺎﻟﻄﺮﻕ ﺍﻟﻜﻴﻔﻴﺔ‬
‫ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺬﻱ ﻳﻐﻄﻰ ﻛﻞ ﺟﻮﺍﻧﺐ ﺍﳊﻘﻴﻘﺔ ﺍﻟﻮﺍﻗﻌﻴﺔ‪ ،‬ﻭﻳﺮﻯ ﺃﺣﺪ ﻣﺆﻳﺪﻱ ﻫﺬﺍ ﺍﻻﲡﺎﻩ ﻭﻫﻮ ﺑﻮﻟﻜﻨﺠﻬﻮﺭﻥ‬
‫ﺃﻥ "ﺍﻟﺴﺒﺐ ﺍﻷﺳﺎﺳﻲ ﰲ ﺣﺎﺟﺘﻨﺎ ﺇﱃ ﺍﻟﺘﻨﻮﻉ ]ﺍﳌﻨﻬﺠﻲ[ ﻫﻮ ﺃﻥ ﻫﻨﺎﻙ ﻣﺴﺎﺋﻞ ﺗﺘﺼﻞ ﺑﺎﳋﱪﺓ ﺍﻟﺒﺸﺮﻳﺔ ﻭﺍﻟﻔﻌﻞ‬
‫ﺍﻟﺒﺸﺮﻯ ﻻ ﳝﻜﻦ ﺍﻟﺘﻮﺻﻞ ﺇﱃ ﺇﺟﺎﺑﺎﺕ ﻋﻨﻬﺎ ﺑﺎﺳﺘﺨﺪﺍﻡ ﺍﻟﻄﺮﻕ ﺍﻟﺘﻘﻠﻴﺪﻳﺔ‪ ،‬ﻭﺇﺿﺎﻓﺔ ﺇﱃ ﺫﻟﻚ ﻓﺈﻥ ﺍﻟﺘﻄﻮﺭﺍﺕ‬
‫ﺍﳊﺪﻳﺜﺔ ﰲ ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻮﻡ‪ ...‬ﺗﺘﻄﻠﺐ ﻗﻴﺎﻡ ﺍﻟﻌﻠﻮﻡ ﺍﳌﻌﻨﻴﺔ ﺑﺪﺭﺍﺳﺔ ﺍﻹﻧﺴﺎﻥ ﺑﺘﺒﲏ ﳎﻤﻮﻋﺔ ﻣﺘﻨﻮﻋﺔ ﻣﻦ ﺍﳌﻨﺎﻫﺞ ﺃﻭ‬
‫ﺍﻟﻄﺮﻕ ﺍﻟﱵ ﺗﻠﺰﻣﻬﺎ ﰲ ﻋﻤﻠﻴﺔ ﺑﻨﺎﺀ ﻗﻮﺍﻋﺪﻫﺎ ﺍﻟﻌﻠﻤﻴﺔ" )‪ (Polkinghorne, 1984:104‬ﻛﻤﺎ ﻳﻀﻴﻒ ﰲ ﻣﻮﺿﻊ‬
‫ﺁﺧﺮ ﻗﻮﻟﻪ " ﺇﻧﻪ ﻻ ﺗﻌﺎﺭﺽ ﻫﻨﺎﻙ ﺑﲔ ﺍﻟﻄﺮﻕ ﺍﻟﻜﻤﻴﺔ ﻭﺍﻟﻜﻴﻔﻴﺔ‪ ،‬ﺑﻞ ﺇ‪‬ﻤﺎ ﻓﻘﻂ ﻧﻮﻋﺎﻥ ﳐﺘﻠﻔﺎﻥ ﻣﻦ ﺍﻟﻄﺮﻕ‬
‫ﺍﻟﺒﺤﺜﻴﺔ‪ ،‬ﻭﳘﺎ ﻳﺸﺘﺮﻛﺎﻥ ﰲ ﺍﻻﻟﺘﺰﺍﻡ ﺑﺘﻄﻮﻳﺮ ﻣﻘﺘﺮﺣﺎﺕ ﻟﺘﺤﺼﻴﻞ ﺍﳌﻌﺮﻓﺔ ﺗﻘﻮﻡ ﻋﻠﻰ ﺍﻟﻔﺤﺺ ﺍﳌﺘﻌﻘﻞ ﻭﺍﳌﺘﺪﺑﺮ‬
‫ﻟﻠﺒﻴﺎﻧﺎﺕ ﺍﻹﻣﺒﲑﻳﻘﻴﺔ ﻭﺗﻌﺮﻳﺾ ﻣﺎ ﻳﺘﻢ ﺍﻟﺘﻮﺻﻞ ﺇﻟﻴﻪ ﻟﻠﻨﻘﺪ ﻭﺍﻻﺧﺘﺒﺎﺭ ﻣﻦ ﺟﺎﻧﺐ ﳎﺘﻤﻊ ﺍﻟﻌﻠﻤﻴﲔ )‪،(P.112‬‬
‫ﻭﺑﻄﺒﻴﻌﺔ ﺍﳊﺎﻝ ﻓﺎﻧﻪ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﻭﺍﺿﺤﺎ ﺃﻥ ﺃﺻﺤﺎﺏ ﺍﻻﲡﺎﻩ ﺍﻟﻜﻴﻔﻲ ﻳﺮﻭﻥ ﺃﻥ ﺍﳌﻌﺎﱐ ﺍﻟﱵ ﻳﻌﺒـﺮ ﻋﻨﻬﺎ‬
‫ﺍﳌﺒﺤﻮﺙ )ﺃﻭ ﺍﻟﺸﺮﻳﻚ ﰲ ﺍﻟﺒﺤﺚ ‪ co-researcher‬ﺣﺴﺐ ﺍﺻﻄﻼﺣﻬﻢ( ﺗﻌﺘﱪ ﺫﺍﺕ ﻭﺟﻮﺩ ﺇﻣﺒﲑﻳﻘﻲ‬
‫ﻭﺍﻗﻌﻲ ﻻ ﻳﻘﻞ ﰲ ﻣﺸﺮﻭﻋﻴﺔ ﺍﻋﺘﺒﺎﺭﻩ ﻫﺪﻓﺎ ﻟﻠﺪﺭﺍﺳﺔ ﺍﻟﻌﻠﻤﻴﺔ ﻋﻦ ﺍﻟﺴﻠﻮﻙ ﺍﳋﺎﺭﺟﻲ‪.‬‬
‫ﻭﰱ ﻫﺬﺍ ﺍﻟﺴﻴﺎﻕ ﻓﺈﻥ ﺟﲑﺟﻦ )‪ (Gergen, 1985:279-273‬ﻗﺪ ﻋﻘﺪ ﻣﻘﺎﺭﻧﺔ ﺑﲔ "ﺍﳌﻨﻬﺠﻴﺔ‬
‫ﺍﻹﻣﺒﲑﻳﻘﻴﺔ ﺍﻟﺘﻘﻠﻴﺪﻳﺔ ﺍﻟﱵ ﺗﻘﻮﻡ ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭ ﺍﳋﱪﺓ ]ﺍﳊﺴﻴﺔ[ ﺍﶈﻚ ﺍﻟﻨﻬﺎﺋﻲ ﻟﻠﻤﻮﺿﻮﻋﻴﺔ‪ ،‬ﺣﻴﺚ ﻳﻘﺎﻝ ﺃﻥ‬

‫‪-١٦٨-‬‬
‫ﺍﻟﻔﺮﻭﺽ ﳝﻜﻦ ﻗﺒﻮﳍﺎ ﺃﻭ ﺩﺣﻀﻬﺎ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﺒﻴﺎﻧﺎﺕ ﺍﳌﺴﺘﻤﺪﺓ ﻣﻦ ﺍﳌﺸﺎﻫﺪﺍﺕ "ﺍﳊﺴﻴﺔ"‪ ،‬ﻭﺑﲔ ﺍﻟﺘﻮﺟﻪ‬
‫ﺍﻟﺒﻨﺎﺋﻲ ‪ constructionism‬ﺍﻟﺬﻱ "ﻳﺜﲑ ﻋﺪﺩﺍ ﻣﻦ ﺍﻟﺘﺴﺎﺅﻻﺕ ﺣﻮﻝ ﻣﺴﺄﻟﺔ ﺍﳌﻔﺎﻫﻴﻢ ﺍﳌﺴﺘﻤﺪﺓ ﻣﻦ ﺍﳋﱪﺓ‬
‫ﻭﻛﺬﻟﻚ ﺣﻮﻝ ﺍﻟﺒﻴﺎﻧﺎﺕ ﺍﳊﺴﻴﺔ‪ ،‬ﻣﺜﻼ ﻣﺎ ﻫﻮ ﺍﻷﺳﺎﺱ ﺍﻟﺬﻱ ﺗﺴﺘﻨﺪ ﺇﻟﻴﻪ ﺗﻠﻚ ﺍﳌﺼﺎﺩﺭ ]ﰲ ﺍﻟﺰﻋﻢ[ ﺑﺄ‪‬ﺎ‬
‫ﺗﻀﻤﻦ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺍﳊﻘﻴﻘﺔ؟ ﺃﻟﻴﺲ ﺗﻘﺮﻳﺮ ﺍﻟﺒﺎﺣﺚ ﻋﻦ ﺧﱪﺗﻪ ﻋﺒﺎﺭﺓ ﻋﻦ ﺑﻨﺎﺀﺍﺕ ﻟﻐﻮﻳﺔ ﻣﻮﺟﻬﺔ ﻭﻣﺘﺸﻜﻠﺔ‬
‫ﺑﺄﻋﺮﺍﻑ ﺍﻟﺘﻮﺍﺻﻞ ﺍﻟﺒﺸﺮﻯ ﺍﳌﺘﺄﺛﺮ ﺑﻈﺮﻭﻓﻪ ﺍﻟﺘﺎﺭﳜﻴﺔ"؟ ﻭﻳﻘﺮﺭ ﺑﻌﺪ ﺫﻟﻚ ﺃﻥ ﺍﻻﲡﺎﻩ ﺍﻟﺒﻨﺎﺋﻲ ﻻ ﻳﻌﺘﺮﻑ ﺑﻔﻜﺮﺓ‬
‫ﺇﺛﺒﺎﺕ ﺍﳊﻖ ﻣﻦ ﺧﻼﻝ ﺍﻟﻄﺮﻕ ﺍﻟﺒﺤﺜﻴﺔ ‪ ، Truth Through Method‬ﻓﻠﻘﺪ "ﺍﻓﺘﺘﻨﺖ ﺍﻟﻌﻠﻮﻡ ﺭﺩﺣﺎ ﻣﻦ‬
‫ﺍﻟﺰﻣﻦ ﺑﻮﻫﻢ ﺃﻥ ﺍﻟﺘﻄﺒﻴﻖ ﺍﻟﺪﺀﻭﺏ ﻟﻠﻄﺮﻕ ﺍﻟﺒﺤﺜﻴﺔ ﻻﺑﺪ ﺃﻥ ﻳﺴﻔﺮ ﻋﻦ ﺣﻘﺎﺋﻖ ﺻﺎﺩﻗﺔ ‪ -‬ﻛﻤﺎ ﻟﻮ ﻛﺎﻧﺖ‬
‫ﺍﻹﺟﺮﺍﺀﺍﺕ ﺍﳌﻨﻬﺠﻴﺔ ﺍﻹﻣﺒﲑﻳﻘﻴﺔ ﲟﺜﺎﺑﺔ ﻣﻔﺮﻣﺔ ﻟﻠﺤﻢ ﻣﻬﻤﺘﻬﺎ ﺗﺼﻨﻴﻊ ﺍﳊﻘﻴﻘﺔ ﻛﺘﺼﻨﻴﻊ ﺍﳌﻔﺮﻣﺔ ﻷﻧﻮﺍﻉ ﺍﳌﻘﺎﻧﻖ‬
‫"ﻭﻳﺸﲑ ﺇﱃ ﺃﻥ ﻋﺪﺩﺍ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻗﺪ ﺃﺛﺒﺘﻮﺍ ﺃﻥ ﻫﺬﺍ ﺍﻻﻓﺘﻨﺎﻥ ﻻ ﻳﻘﻮﻡ ﻋﻠﻰ ﺃﺳﺎﺱ ﻣﻮﺛﻮﻕ‪ ،‬ﻛﻤﺎ ﻭﺟﺪ ﺃﻥ‬
‫ﺫﻟﻚ ﺍﻟﺸﻌﻮﺭ ﺍﻟﺴﺎﺑﻖ ﺑﺎﻷﻣﺎﻥ ]ﻣﻦ ﺧﻼﻝ ﺍﻷﺩﻭﺍﺕ ﻭﺍﻟﻄﺮﻕ[ ﻻ ﻳﻨﻬﺾ ﻋﻠﻰ ﺃﺳﺲ ﻣﺘﻴﻨﺔ"‪.‬‬
‫ﻏﲑ ﺃﻥ ﺟﲑﺟﲔ ﻳﺘﺴﺎﺀﻝ ﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ ﻋﻤﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﻻﲡﺎﻩ ﺍﻟﺒﻨﺎﺋﻲ ﻳﻘﺪﻡ ﻟﻨﺎ ﻣﻌﻴﺎﺭﺍ ﺑﺪﻳﻼ‬
‫ﻟﻠﺼﺪﻕ ﻳﺼﻞ ﻟﻴﻜﻮﻥ ﳏﻜﺎ ﻟﻠﺤﻜﻢ ﲟﻄﺎﺑﻘﺔ ﺍﻟﺒﻴﺎﻧﺎﺕ ﺍﻟﻜﻴﻔﻴﺔ ﻟﻠﻮﺍﻗﻊ‪ ،‬ﻭﻳﺮﻯ ﺃ‪‬ﺎ ﱂ ﺗﻘﺪﻡ ﳏﻜﺎ ﺑﺪﻳﻼ ‪،..‬‬
‫ﻭﻟﻜﻨﻪ ﻳﻌﻮﺩ ﻟﻴﺸﲑ ﺇﱃ ﺃﻥ ﺫﻟﻚ ﻻ ﻳﻌﲎ ﺭﻓﺾ ﺍﻻﲡﺎﻩ ﺍﻟﺒﻨﺎﺋﻲ ﻟﻠﻄﺮﻕ ﺍﻟﺒﺤﺜﻴﺔ ﺍﻟﻼﺯﻣﺔ ﻟﺘﻤﺤﻴﺺ ﺍﻟﻨﺘﺎﺋﺞ‪،‬‬
‫ﻓﺬﻟﻚ ﺍﻻﲡﺎﻩ ﺑﺎﻋﺘﺒﺎﺭﻩ "ﻳﺆﺩﻯ ﺇﱃ ﻓﻬﻢ ﺳﻠﻮﻙ ﺍﻟﻜﺎﺋﻨﺎﺕ]ﺍﻟﺒﺸﺮﻳﺔ[ ‪ ..‬ﻓﺈﻥ ﺍﻟﻄﺮﻕ ﺍﻟﺒﺤﺜﻴﺔ ﳝﻜﻦ ﺃﻥ ﺗﺴﺘﺨﺪﻡ‬
‫ﻟﻠﺘﻮﺻﻞ ﺇﱃ ﺍﻗﺘﺮﺍﺏ ﻣﻦ ﺍﳌﻮﺿﻮﻋﻴﺔ ﺃﻭ ﺇﱃ ﺗﻘﺪﱘ ﺻﻮﺭﺓ ﺇﻳﻀﺎﺣﻴﺔ ﺗﺴﺘﺨﺪﻡ ﻟﻠﺘﻮﺻﻞ ﺇﱃ ﺍﻻﻗﺘﺮﺍﺏ ﻣﻦ‬
‫ﺍﳌﻮﺿﻮﻋﻴﺔ ‪ Objectifications‬ﺃﻭ ﺇﱃ ﺗﻘﺪﱘ ﺻﻮﺭﺓ ﺇﻳﻀﺎﺣﻴﺔ ﺗﺴﺘﺨﺪﻡ ﻟﺰﻳﺎﺩﺓ ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻦ ﺍﻟﻨﺘﺎﺋﺞ ﺍﻟﻌﻤﻠﻴﺔ‬
‫ﻟﻠﺒﺤﺚ‪ ،‬ﻭ‪‬ﺬﺍ ﺍﳌﻌﲎ ﻓﺈﻥ ﺑﺈﻣﻜﺎﻧﻨﺎ ﺍﺳﺘﺨﺪﺍﻡ ﺃﻱ ﻣﻨﻬﺠﻴﺔ ﻃﺎﳌﺎ ﻛﺎﻧﺖ ﲤﻜﻦ ﺍﻟﺒﺎﺣﺚ ﻣﻦ ﺗﺄﻳﻴﺪ ﻣﻮﻗﻔﻪ‪ ،‬ﻓﺈﺫﺍ‬
‫ﻛﺎﻥ ﻟﺒﻌﺾ ﺍﻟﻄﺮﻕ ﺟﺎﺫﺑﻴﺘﻬﺎ ﺍﳌﺴﺘﻤﺪﺓ ﻣﻦ ﺍﺳﺘﺨﺪﺍﻡ ﻋﻴﻨﺎﺕ ﻛﺒﲑﺓ ﻓﺈﻥ ﺍﻟﺒﻌﺾ ﺍﻵﺧﺮ ﻗﺪ ﻳﻜﺘﺴﺐ ﺟﺎﺫﺑﻴﺔ‬
‫ﻣﻦ ﻧﻘﺎﺋﻪ‪ ،‬ﺃﻭ ﻣﻦ ﺣﺴﺎﺳﻴﺘﻪ ﻟﻠﻔﺮﻭﻕ ﺍﻟﺪﻗﻴﻘﺔ‪ ،‬ﺃﻭ ﻣﻦ ﻗﺪﺭﺗﻪ ﻋﻠﻰ ﺍﻟﻨﻔﺎﺫ ﺇﱃ ﺍﻟﻌﻤﻖ" ‪.( P.273) ..‬‬
‫ﺃﻣﺎ ﻓﻮﺭﺩ )‪ (Ford, 1985:464‬ﻓﺎﻧﻪ ﻳﻠﺨﺺ ﺑﻌﺾ ﺁﺭﺍﺀ ﺃﺻﺤﺎﺏ ﺍﻟﺘﻮﺟﻪ ﺍﳉﺪﻳﺪ ﺑﻘﻮﻟﻪ ﺃ‪‬ﻢ ﻳﺮﻭﻥ‬
‫ﺃﻧﻪ "ﲟﻘﺎﺭﻧﺔ ﺍﻟﻨﺘﺎﺋﺞ ﺍﻟﱵ ﻧﺘﺤﺼﻞ ﻋﻠﻴﻬﺎ ﻣﻦ ﻋﺪﺩ ﻣﻦ ﺍﻟﺘﺠﺎﺭﺏ ﺍﻟﱵ ﲡﺮﻯ ﻋﻠﻰ ﺍﻷﻓﺮﺍﺩ ﺃﻭ ﻣﻦ ﺩﺭﺍﺳﺎﺕ‬
‫ﺍﳊﺎﻻﺕ ﳝﻜﻦ ﲢﺪﻳﺪ ﺃﻭﺟﻪ ﺍﻻﺗﻔﺎﻕ ﻭﺃﻭﺟﻪ ﺍﻻﺧﺘﻼﻑ ﺑﲔ ﺍﳊﺎﻻﺕ ﺍﻟﻔﺮﺩﻳﺔ" ﻛﻤﺎ ﻳﺒﲔ ﺃﻥ ﺃﺻﺤﺎﺏ ﻫﺬﺍ‬
‫ﺍﻟﺘﻮﺟﻪ ﻳﺮﻛﺰﻭﻥ ﻋﻠﻰ ﺍﳌﺘﻐﲑﺍﺕ ﺍﻟﱵ ﺗﺘﺼﻞ "ﺑﺎﳋﱪﺍﺕ ﺍﳋﺎﺻﺔ" ﻟﻸﺷﺨﺎﺹ ﺍﻟﺬﻳﻦ ﲡﺮﻯ ﻋﻠﻴﻬﻢ ﺍﻟﺪﺭﺍﺳﺔ‬
‫ﻭﺍﻟﱵ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻼﺣﻈﻬﺎ ﺇﻻ ﻫﻢ ﺃﻧﻔﺴﻬﻢ‪ ،‬ﻭﻟﻜﻦ ﳌﺎ ﻛﺎﻥ ﺍﳌﺒﺤﻮﺛﻮﻥ ﺑﺸﺮﺍ "ﻗﺎﺩﺭﻳﻦ ﻋﻠﻰ ﺗﻮﺟﻴﻪ ﺳﻠﻮﻛﻬﻢ‬
‫‪ Self-directing‬ﻓﺈ‪‬ﻢ ﻳﻘﺮﺭﻭﻥ ﻣﺎﺫﺍ ﻳﻔﺸﻮﻥ ﻭﻣﺎﺫﺍ ﳜﻔﻮﻥ ﻭﻣﺎﺫﺍ ﳛﺮﻓﻮﻥ ﰲ ﺗﻌﺒﲑﻫﻢ ﻋﻦ ﺗﻠﻚ ﺍﳋﱪﺍﺕ‪،‬‬
‫ﻭﳍﺬﺍ ﻓﺈﻥ ﺇﺟﺮﺍﺀﺍﺕ ﲨﻊ ﺍﻟﺒﻴﺎﻧﺎﺕ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﺼﻤﻢ ﻭﺗﻨﻔﺬ ﻛﺠﻬﺪ ﺗﻌﺎﻭﱐ ﺑﲔ ﺍﻟﺒﺎﺣﺚ ﻭﺍﳌﺒﺤﻮﺙ ﺇﺫﺍ ﺃﺭﺩﻧﺎ‬
‫ﺍﳊﺼﻮﻝ ﻋﻠﻰ ﺑﻴﺎﻧﺎﺕ ﺻﺎﺩﻗﺔ"‪.‬‬

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‫ﻭﻳﺒﲔ ﻓﻮﺭﺩ ﺃﻥ ﺍﻟﻨﻈﺮﺓ ﺍﳌﻴﻜﺎﻧﻴﻜﻴﺔ ﺍﻟﺘﻘﻠﻴﺪﻳﺔ ﻟﻺﻧﺴﺎﻥ ﻗﺪ ﺍﺭﺗﺒﻂ ‪‬ﺎ ﻭﺟﻮﺩ ﺍﻫﺘﻤﺎﻡ ﻛﺒﲑ "ﺑﺒﻠﻮﺭﺓ"‬
‫ﻭﺻﻘﻞ ﺍﻟﺘﺼﻤﻴﻤﺎﺕ ﺍﻟﺒﺤﺜﻴﺔ ﻭﺍﻷﺳﺎﻟﻴﺐ ﺍﻹﺣﺼﺎﺋﻴﺔ ﺍﻟﱵ ﺗﻼﺋﻢ ﻫﺬﻩ ﺍﻟﻮﺟﻬﺔ ﺍﳌﻴﻜﺎﻧﻴﻜﻴﺔ" ‪ ..‬ﻓﺮﺃﻳﻨﺎ‬
‫ﺍﻟﺘﺼﻤﻴﻤﺎﺕ ﺍﻟﺘﺠﺮﻳﺒﻴﺔ ﺍﻟﱵ ﲢﺎﻭﻝ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺍﻟﻌﻼﻗﺔ ﺍﻟﺴﺒﺒﻴﺔ ﺑﲔ ﺍﳌﺘﻐﲑ ﺍﳌﺴﺘﻘﻞ ﻭﺍﳌﺘﻐﲑ ﺍﻟﺘﺎﺑﻊ‪ ،‬ﻭﺭﺃﻳﻨﺎ‬
‫ﺍﻫﺘﻤﺎﻣﺎ ﺑﺎﻷﺳﺎﻟﻴﺐ ﺍﻹﺣﺼﺎﺋﻴﺔ ﺍﳌﻼﺋﻤﺔ ﻟﺪﺭﺍﺳﺔ ﺗﻠﻚ ﺍﻟﻌﻼﻗﺔ ﺍﻟﺴﺒﺒﻴﺔ ﻣﺜﻞ ﲢﻠﻴﻞ ﺍﻟﺘﺒﺎﻳﻦ ﺍﳌﺘﻌﺪﺩ‬
‫)‪ ،(MANOVA‬ﻭﳌﺎ ﻛﺎﻧﺖ ﺗﻠﻚ "ﺍﻷﺳﺎﻟﻴﺐ ﺍﻹﺣﺼﺎﺋﻴﺔ ﻗﺪ ﻃﻮﺭﺕ ﰲ ﺍﻷﺻﻞ ﳋﺪﻣﺔ ﺍﻟﺘﻮﺟﻪ ﺍﳌﻴﻜﺎﻧﻴﻜﻲ‬
‫ﻓﺈ‪‬ﺎ ﻗﺪ ﺃﻗﻴﻤﺖ ﻋﻠﻰ ﺃﺳﺎﺱ ﺍﻓﺘﺮﺍﺽ ﺇﻥ ﺍﻟﻌﻼﻗﺎﺕ ﺗﺘﺴﻢ ﺑﺎﳋﻄﻴﺔ ﻭﺍﻟﺘﺠﻤﻴﻌﻴﺔ ﻭﺍﻻﺳﺘﻘﻼﻝ " ‪Linearity,‬‬
‫‪ "additivity, independence‬ﰒ ﻳﺘﺴﺎﺀﻝ ﻋﻤﺎ ﻳﻜﻮﻥ ﻋﻠﻴﻪ ﺍﳊﺎﻝ ﺇﺫﺍ ﻭﺟﺪﻧﺎ ‪ -‬ﻣﺎ ﻭﺟﺪﻩ ﻋﺪﺩ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ‬
‫ﺑﺎﻟﻔﻌﻞ ‪ -‬ﺃﻥ "ﻫﺬﻩ ﺍﻻﻓﺘﺮﺍﺿﺎﺕ ﻻ ﺗﺼ ‪‬ﺪﻕ ﰲ ﺩﺭﺍﺳﺔ ﺍﻟﺒﺸﺮ‪ ،‬ﻓﺈﺫﺍ ﻭﺟﺪﻧﺎ ﻣﺜﻼ ﺃﻥ ﺍﳌﺘﻐﲑﺍﺕ ﻻ ﺗﺪﺧﻞ ﰲ‬
‫ﻋﻼﻗﺎﺕ ﺗﺘﺨﺬ ﺷﻜﻞ ﺳﻼﺳﻞ ﺳﺒﺒﻴﺔ ﺧﻄﻴﺔ ﺑﻞ ﻫﻲ ﺷﺒﻜﺔ ﻣﻦ ﺍﻟﻌﻤﻠﻴﺎﺕ ﺍﻟﺴﺒﺒﻴﺔ ﺍﳌﺘﺒﺎﺩﻟﺔ ‪ "..‬ﻫﻨﺎ ﻻﺑﺪ ﻟﻨﺎ‬
‫ﻣﻦ "ﺗﺼﻤﻴﻤﺎﺕ ﲝﺜﻴﺔ ﳐﺘﻠﻔﺔ ﻭﻃﺮﻕ ﳐﺘﻠﻔﺔ ﻟﻠﻘﻴﺎﺱ ﻭﳕﺎﺫﺝ ﺭﻳﺎﺿﻴﺔ ﳐﺘﻠﻔﺔ ﺗﻼﺋﻢ ﲢﻠﻴﻞ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ‬
‫ﺍﻟﺒﻴﺎﻧﺎﺕ )‪ (P.465‬ﰒ ﻳﻨﺘﻬﻲ ﺇﱃ ﺍﻟﺘﺄﻛﻴﺪ ﻋﻠﻰ ﺃﻧﻪ ﻻﺑﺪ ﻣﻦ ﺍﺧﺘﻴﺎﺭ ﻭﺧﻠﻖ ﻃﺮﻕ ﲝﺜﻴﺔ ﺟﺪﻳﺪﺓ ﺗﻼﺋﻢ ﻃﺒﻴﻌﺔ‬
‫ﺍﻟﻈﺎﻫﺮ ﺍﳌﺪﺭﻭﺳﺔ‪ ،‬ﻭﻳﻘﺮﺭ ﺃﻧﻨﺎ ﻧﻌﻴﺶ "ﻓﺘﺮﺓ ﻣﻦ ﺍﻟﺰﻣﻦ ﺗﺸﻬﺪ ﺗﻄﻮﺭﺍﺕ ﻭﲢﻮﻻﺕ ﻣﺜﲑﺓ ﰲ ﺟﻮﺍﻧﺐ ﻣﺘﻌﺪﺩﺓ‬
‫ﰲ ﳏﻴﻂ ﺍﻟﻌﻠﻢ‪ ،‬ﻏﲑ ﺃﻧﻨﺎ ﻻ ﻧﺴﺘﻄﻴﻊ ﺍﻟﺘﻨﺒﺆ ﲟﺎ ﺳﺘﺴﻔﺮ ﻋﻨﻪ ﺗﻠﻚ ﺍﻟﺘﺤﻮﻻﺕ ‪."..‬‬
‫ﻭﻣﻦ ﺍﻟﻮﺍﺿﺢ ﺃﻥ ﺍﳌﻄﺎﻟﺒﲔ ﺑﺎﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻳﺘﻔﻘﻮﻥ ﲤﺎﻡ ﺍﻻﺗﻔﺎﻕ ﻣﻊ ﺗﺼﻮﺭ‬
‫ﻓﻮﺭﺩ ﻟﻠﻤﻮﻗﻒ ﻓﻴﻤﺎ ﻳﺘﺼﻞ ﺑﺎﻟﺘﺼﻤﻴﻤﺎﺕ ﺍﳌﻨﻬﺠﻴﺔ ﻭﺍﻷﺩﻭﺍﺕ ﺍﻟﺒﺤﺜﻴﺔ ﻭﰱ ﺩﻋﻮﺗﻪ ﺇﱃ ﺑﻠﻮﺭﺓ ﺗﺼﻤﻴﻤﺎﺕ‬
‫ﻭﺃﺩﻭﺍﺕ ﺟﺪﻳﺪﺓ ﻗﺎﺩﺭﺓ ﻋﻠﻰ ﺳﲑ ﺃﻏﻮﺍﺭ ﺍﳉﻮﺍﻧﺐ ﺍﻟﺮﻭﺣﻴﺔ ﻭﺍﳋﱪﺍﺕ ﺍﻟﺬﺍﺗﻴﺔ ﻟﻠﻤﺒﺤﻮﺛﲔ ﺑﻜﻔﺎﺀﺓ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻧﺖ‬
‫ﺍﻟﺘﺼﻤﻴﻤﺎﺕ ﻭﺍﻷﺩﻭﺍﺕ ﺍﻟﺘﻘﻠﻴﺪﻳﺔ ﻗﺪ ﺍﺣﺘﺎﺟﺖ ﻗﺮﻧﺎ ﻣﻦ ﺍﻟﺰﻣﺎﻥ ﻟﺘﺘﺒﻠﻮﺭ ﻭﺗﺼﻞ ﺇﱃ ﺍﳌﺴﺘﻮﻯ ﺍﳊﺎﺿﺮ ﻣﻦ‬
‫ﺍﻟﻀﺒﻂ‪ ،‬ﻓﺈﻧﻨﺎ ﻧﺘﻮﻗﻊ ﺃﻥ ﲢﺘﺎﺝ ﺍﻟﺘﺼﻤﻴﻤﺎﺕ ﻭﺍﻷﺩﻭﺍﺕ ﺍﳉﺪﻳﺪﺓ ﺑﻌﺾ ﺍﻟﻮﻗﺖ ﻟﻴﺘﻢ ﺑﻠﻮﺭ‪‬ﺎ ﻭﺻﻘﻠﻬﺎ ﻋﻠﻰ‬
‫ﺍﻟﻮﺟﻪ ﺍﳌﻄﻠﻮﺏ ‪ ،‬ﻭﻟﻜﻦ ﻫﺬﺍ ﻳﺘﻄﻠﺐ ﺃﻭ ﹰﻻ ﻭﻗﺒﻞ ﻛﻞ ﺷﻲﺀ ﺟﻬﻮﺩﺍ ﲨﺎﻋﻴﺔ ﻭﻣﺆﺳﺴﻴﺔ ﻭﻓﺮﺩﻳﺔ ﻛﺎﻓﻴﺔ ﻳﺘﻢ‬
‫ﻓﻴﻬﺎ ﺗﻜﺮﻳﺲ ﺍﳉﻬﻮﺩ ﻟﺘﺤﻘﻴﻖ ﻫﺬﺍ ﺍﳍﺪﻑ‪.‬‬

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@ òîÇbànuüa@âìÜÈÜÛ@ïßý⁄a@Ýî•dnÛa@݁a†ß
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@ Ýî•dnÛa@ÝjÓ@bß@݁a†ß@Z@ɍbnÛa@Ý–ÐÛa
@ ÝßbØn½a@Ýî•dnÛa@݁a†ß@Z@Š‘bÈÛa@Ý–ÐÛa

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‫‪@ ßb¨a@lbjÛa‬‬
‫‪òîÇbànuüa@âìÜÈÜÛ@ïßý⁄a@Ýî•dnÛa@݁a†ß‬‬

‫ﻟﻘﺪ ﺗﺒﲔ ﻟﻨﺎ ﰲ ﺍﻟﻔﺼﻮﻝ ﺍﻟﺴﺎﺑﻘﺔ ﺃﻥ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﲟﻌﻨﺎﻩ ﺍﳌﺘﻔﻖ ﻋﻠﻴﻪ ﺍﻟﻴﻮﻡ ﻳﺘﻄﻠﺐ‬
‫ﺗﻮﺍﻓﺮ ﺍﻟﺸﺮﻭﻁ ﺍﻟﺜﻼﺛﺔ ﺍﻵﺗﻴﺔ ﳎﺘﻤﻌﺔ ‪:‬‬
‫‪ -١‬ﺍﻻﻧﻄﻼﻕ ﻣﻦ ﺇﺩﺭﺍﻙ ﻭﺍﺿﺢ ﻷﺑﻌﺎﺩ "ﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ" ﻟﻺﻧﺴﺎﻥ ﻭﺍ‪‬ﺘﻤﻊ ﻭﺍﻟﻜﻮﻥ ﺍﳌﻨﺒﺜﻖ ﻣﻦ‬
‫ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻭﳌﺎ ﻳﺘﻀﻤﻨﻪ ﺗﺮﺍﺙ ﺍﻹﺳﻼﻡ ﳑﺎ ﻳﺮﺗﺒﻂ ﺑﺎﻟﺘﺨﺼﺺ‪ ،‬ﻣﻊ ﻧﻈﺮﺓ ﻧﻘﺪﻳﺔ ﻟﻺﺳﻬﺎﻣﺎﺕ ﺍﻟﱵ‬
‫ﺗﻮﺻﻞ ﺇﻟﻴﻬﺎ ﻋﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ ﰲ ﺍﺟﺘﻬﺎﺩﻫﻢ ﺣﻮﻝ ﻗﻀﺎﻳﺎﻩ‪.‬‬
‫‪ -٢‬ﺍﺳﺘﻴﻌﺎﺏ "ﺍﻟﻌﻠﻮﻡ ﺍﳊﺪﻳﺜﺔ" ﰲ ﺃﺭﻗﻰ ﺻﻮﺭﻫﺎ‪ ،‬ﻣﻊ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﻧﻘﺪﻫﺎ‪ ،‬ﻭﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻨﻬﺎ‪ ،‬ﻭﲡﺎﻭﺯﻫﺎ‬
‫ﺑﺸﻜﻞ ﺑﻨﺎﺀ ﻛﻠﻤﺎ ﺍﻗﺘﻀﻰ ﺍﻷﻣﺮ ﺫﻟﻚ‪.‬‬
‫‪ -٣‬ﺇﳚﺎﺩ "ﺗﻜﺎﻣﻞ ﺣﻘﻴﻘﻲ" ﺑﲔ ﻣﻌﻄﻴﺎﺕ ﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ ﻣﻦ ﺟﺎﻧﺐ‪ ،‬ﻭﺑﲔ ﺇﺳﻬﺎﻣﺎﺕ ﺍﻟﻌﻠﻮﻡ ﺍﳊﺪﻳﺜﺔ‬
‫ﻣﻦ ﺟﺎﻧﺐ ﺁﺧﺮ‪ ،‬ﻭﻟﻴﺲ ﳎﺮﺩ ﺍﳉﻤﻊ )ﺃﻭ ﺍﻟﺘﺠﺎﻭﺭ ﺍﳌﻜﺎﱐ( ﺃﻭ ﺣﱴ ﺍﳌﺰﺝ ﻭﺍﳋﻠﻂ ﺑﻴﻨﻬﻤﺎ ﺩﻭﻥ ﺗﻔﺎﻋﻞ‬
‫ﺃﻭ ﻭﺣﺪﺓ ﺣﻘﻴﻘﻴﺔ‪.‬‬

‫ﺗﻠﻚ ﻫﻲ ﺍﻟﺸﺮﻭﻁ ﺍﻟﱵ ﻳﻨﺒﻐﻲ ﺗﻮﺍﻓﺮﻫﺎ ﺇﺫﺍ ﻛﻨﺎ ﻧﺘﺤﺪﺙ ﺣﻘﺎ ﻋﻦ ﺗﺄﺻﻴﻞ ﺇﺳﻼﻣﻲ ﻋﻠﻰ ﺃﻱ ﻭﺟﻪ ﺟﺎﺩ‪ ،‬ﻭﻫﻰ‬
‫ﺷﺮﻭﻁ ﳝﻜﻦ ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ﺃﻥ ﺗﻌﺘﱪ ﻛﺎﳌﻘﻴﺎﺱ ﺃﻭ ﺍﳌﻌﻴﺎﺭ ﺍﻟﺬﻱ ﳝﻜﻦ ﺃﻥ ﺗﻘﺎﺱ ﺑﻪ ﺃﻱ ﺇﺳﻬﺎﻣﺎﺕ ﰲ ﻫﺬﺍ‬
‫ﺍ‪‬ﺎﻝ‪.‬‬
‫ﻭﻣﻦ ﺍﻟﻮﺍﺿﺢ ﺃﻥ ﻫﺬﻩ ﺍﻟﺸﺮﻭﻁ ﺃﻭ ﺍﳌﺘﻄﻠﺒﺎﺕ ﺍﻟﺜﻼﺛﺔ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﺘﻮﺍﻓﺮ "ﳎﺘﻤﻌﺔ" ﻟﻜﻲ ﻳﺼﺢ ﺃﻥ ﳓﻜﻢ ﻋﻠﻰ‬
‫ﺃﻱ ﺟﻬﺪ ﺃﻭ ﺇﺳﻬﺎﻡ ﺑﺄﻧﻪ ﻳﻨﺘﻤﻲ ﺣﻘﺎ ﳌﺎ ﻳﻌﺘﱪ ﻣﻦ ﻗﺒﻴﻞ ﺍﻟﺘـﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ ﲟﻌﻨﺎﻩ ﺍﻟﺼﺤﻴﺢ‪.‬‬
‫ﻭﺑﻄﺒﻴﻌﺔ ﺍﳊﺎﻝ ﻓﺈﻥ ﺗﻮﺍﻓﺮ ﻫﺬﻩ ﺍﻟﺸﺮﻭﻁ ﺍﻟﻨﻤﻮﺫﺟﻴﺔ ﰲ ﺃﻱ ﻋﻤﻞ ﻭﺍﻗﻌﻲ ﳏﺪﺩ ﺇﳕﺎ ﻫﻮ ﺃﻣﺮ ﻏﲑ ﻣﺘﻮﻗﻊ‪ ،‬ﻓﺄﻱ‬
‫ﺇﺳﻬﺎﻡ ﺃﻭ ﻋﻤﻞ ﺑﻌﻴﻨﻪ ﻗﺪ ﻳﻘﺘﺮﺏ ﺃﻭ ﻳﺒﺘﻌﺪ ﻋﻦ ﻫﺬﺍ ﺍﻟﻨﻤﻮﺫﺝ ﺑﺪﺭﺟﺎﺕ ﻣﺘﻔﺎﻭﺗﺔ‪ ،‬ﻓﻘﻴﻤﺔ "ﺍﻟﻨﻤﻮﺫﺝ" ﻻ ﺗﻜﻤﻦ‬
‫ﰲ ﻃﻠﺐ ﲢﻘﻘﻪ ﻛﺎﻣﻼ ﰲ ﺍﻟﻮﺍﻗﻊ‪ ،‬ﻭﺇﳕﺎ ﻗﻴﻤﺘﻪ ﰲ ﺗﻮﺟﻴﻪ ﺍﻷﻋﻤﺎﻝ ﺣﱴ ﺗﺴﲑ ﰲ ﺍﲡﺎﻫﻪ ﻭﺗﻘﺘﺮﺏ ﻣﻨﻪ ﺑﻘﺪﺭ‬
‫ﺍﻹﻣﻜﺎﻥ ﻭﺑﺸﻜﻞ ﺗﺮﺍﻛﻤﻲ‪ ،‬ﻭﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ ﻓﺈﻥ ﺇﺑﺮﺍﺯ ﻣﻌﺎﱂ ﺍﻟﻨﻤﻮﺫﺝ ﻳﻔﻴﺪﻧﺎ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﺴﻠﺒﻴﺔ ﰲ ﺃﻧﻪ‬
‫ﻳﻜﻮﻥ ﲟﺜﺎﺑﺔ ﺟﺮﺱ ﺍﻹﻧﺬﺍﺭ ﺍﻟﺬﻱ ﻳﻨﺒﻪ ﺇﱃ ﺃﻥ ﺍﳉﻬﻮﺩ ﺍﻟﱵ ﺗﺴﲑ ﰲ ﻏﲑ ﺍﲡﺎﻫﻪ )ﺃﻭ ﰲ ﻋﻜﺲ ﺍﻻﲡﺎﻩ( ﻟﻦ‬
‫ﺗﻮﺻﻠﻨﺎ ﺇﱃ ﺍﳍﺪﻑ ‪ --‬ﺑﻔﺮﺽ ﺻﺤﺔ ﺍﻟﻨﻤﻮﺫﺝ ﻃﺒﻌﺎ‪.‬‬

‫‪-١٧٢-‬‬
‫ﻭﺍﻟﻮﺍﻗﻊ ﺃﻥ ﻛﻞ ﻣﻦ ﻳﺮﺍﺟﻊ ﺍﻟﻜﺘﺎﺑﺎﺕ ﻭﺍﻷﻋﻤﺎﻝ ﺍﻟﱵ ﻳﺪﺭﺟﻬﺎ ﺃﺻﺤﺎ‪‬ﺎ ﰲ ﻋﺪﺍﺩ ﺟﻬﻮﺩ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ‬
‫ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺳﻴﻼﺣﻆ ﺃﻥ ﺑﻌﻀﺎ ﻣﻨﻬﺎ ﺗﺘﻮﻓﺮ ﻓﻴﻪ ﺑﺎﻟﻔﻌﻞ ﺗﻠﻚ ﺍﻟﺸﺮﻭﻁ ﺍﻟﺜﻼﺛﺔ ﳎﺘﻤﻌﺔ ﲟﺎ ﳛﻤﻠﻨﺎ ﻋﻠﻰ‬
‫ﺍﻟﻈﻦ ﺃ‪‬ﺎ ﻋﻠﻰ ﺍﻷﻗﻞ ﺗﺴﲑ ﰲ ﺍﻻﲡﺎﻩ ﺍﻟﺼﺤﻴﺢ ‪ -‬ﺳﻮﺍﺀ ﳒﺤﺖ ﰲ ﺫﻟﻚ ﺃﻡ ﱂ ﺗﻨﺠﺢ‪ ،‬ﻛﻤﺎ ﺃﻧﻪ ﺳﻴﻼﺣﻆ ﺃﻥ‬
‫ﺑﻌﺾ ﺍﳉﻬﻮﺩ ﺍﻷﺧﺮﻯ ﻗﺪ ﻳﺘﻮﺍﻓﺮ ﻓﻴﻬﺎ ﺷﺮﻁ ﺃﻭ ﺷﺮﻃﺎﻥ ﻓﻘﻂ ﻣﻦ ﺷﺮﻭﻁ ﺍﻟﺘﺄﺻﻴﻞ ﺍﳊﻖ‪ ،‬ﻭﻫﻨﺎ ﻓﺎﻧﻪ ﻻ ﻳﻜﻮﻥ‬
‫ﺑﻮﺳﻌﻨﺎ ﺇﻻ ﺃﻥ ﳓﻜﻢ ﻋﻠﻰ ﺗﻠﻚ ﺍﶈﺎﻭﻻﺕ ﺑﺄ‪‬ﺎ ﺗﻔﺘﻘﺪ ﺍﻟﻄﺮﻳﻖ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﺃﻭ ﺃ‪‬ﺎ ﺗﺘﻮﻗﻒ ﻋﻨﺪ ﺑﻌﺾ ﻣﺮﺍﺣﻠﻪ‬
‫‪ --‬ﺩﻭﻥ ﺃﻱ ﺇﳛﺎﺀ ﺑﺎﻻﻧﺘﻘﺎﺹ ﻣﻦ ﻗﻴﻤﺘﻬﺎ ﰲ ﺫﺍ‪‬ﺎ‪ :‬ﻓﺎﻟﻜﺜﲑ ﻣﻦ ﺗﻠﻚ ﺍﻷﻋﻤﺎﻝ ﺍﻟﱵ ﺗﻔﺘﻘﺪ ﺷﺮﻃﺎ ﻣﻦ ﺷﺮﻭﻁ‬
‫ﺍﻟﺘﺄﺻﻴﻞ ﺍﳉﻴﺪ ﻗﺪ ﺑﺬﻝ ﻓﻴﻬﺎ ﺟﻬﺪ ﻛﺒﲑ‪ ،‬ﻭﻗﺪ ﺗﻜﻮﻥ ﳍﺎ ﻣﻨﻔﻌﺘﻬﺎ ﺍﻟﱵ ﻻ ﺷﻚ ﻓﻴﻬﺎ‪ ،‬ﻭﻟﻜﻦ ﻫﺬﺍ ﻟﻴﺲ ﻫﻮ ﻣﺎ‬
‫ﻳﻌﻨﻴﻨﺎ ﰲ ﺍﻟﺴﻴﺎﻕ‪ ،‬ﻷﻥ ﺍﻫﺘﻤﺎﻣﻨﺎ ﻣﻨﺼﺐ ﺃﺳﺎﺳﹰﺎ ﻋﻠﻰ ﻣﺴﺄﻟﺔ ﺩﺭﺟﺔ ﻣﺘﺎﺑﻌﺔ ﺗﻠﻚ ﺍﻷﻋﻤﺎﻝ ﻷﻫﺪﺍﻑ ﺍﻟﺘﺄﺻﻴﻞ‪،‬‬
‫ﻭﺍﻟﺴﲑ ﰲ ﺍﻟﻄﺮﻳﻖ ﺍﻟﺼﺤﻴﺢ ﺃﻛﺜﺮ ﻣﻨﻪ ﻋﻠﻰ ﲢﺪﻳﺪ ﻗﻴﻤﺔ ﺍﻷﻋﻤﺎﻝ ﰲ ﺫﺍ‪‬ﺎ ﻭﺑﺎﻟﻨﺴﺒﺔ ﻷﻫﺪﺍﻑ ﺟﺎﻧﺒﻴﺔ ﺃﺧﺮﻯ‬
‫ﻗﺪ ﺗﻜﻮﻥ ﳍﺎ ﻗﻴﻤﺘﻬﺎ ﺍﻟﻜﺒﲑﺓ‪.‬‬
‫ﻭﺑﺘﻄﺒﻴﻖ ﺗﻠﻚ ﺍﻟﻘﻮﺍﻋﺪ ﻋﻠﻰ ﺍﻷﻋﻤﺎﻝ ﻭﺍﻟﻜﺘﺎﺑﺎﺕ ﺍﻟﱵ ﺗﻨﺪﺭﺝ ﻋﺎﺩﺓ ﲢﺖ ﻣﺴﻤﻰ ﺍﻟﺘﺄﺻﻴﻞ ﻳﺘﺒﲔ ﻟﻨﺎ ﺃﻥ‬
‫ﺑﻌﻀﻬﺎ ﻓﻘﻂ ﻛﻤﺎ ﺫﻛﺮﻧﺎ ﻳﺴﺘﺤﻖ ﻫﺬﻩ ﺍﻟﺘﺴﻤﻴﺔ )ﻻﺳﺘﻴﻔﺎﺋﻪ ﻟﻠﺸﺮﻭﻁ ﺍﻟﺜﻼﺛﺔ(‪ ،‬ﻛﻤﺎ ﻳﺘﺒﲔ ﺃﻥ ﺍﻟﺒﻌﺾ ﺍﻵﺧﺮ‬
‫ﻳﻨﺪﺭﺝ ﰲ ﻧﻄﺎﻕ ﻣﺎ ﳝﻜﻦ ﺃﻥ ﻧﺴﻤﻴﻪ ﲜﻬﻮﺩ ﺃﻭ ﻣﺪﺍﺧﻞ "ﻣﺎ ﺩﻭﻥ ﺍﻟﺘﺄﺻﻴﻞ" ﺃﻭ "ﻣﺎ ﻗﺒﻞ ﺍﻟﺘﺄﺻﻴﻞ" ﺃﻭ "ﺷﺒﻪ‬
‫ﺍﻟﺘﺄﺻﻴﻞ" ﻭﺫﻟﻚ ﻟﻌﺪﻡ ﺍﺳﺘﻴﻔﺎﺋﻬﺎ ﻟﺸﺮﻁ ﺃﻭ ﺃﻛﺜﺮ ﻣﻦ ﺗﻠﻚ ﺍﻟﺸﺮﻭﻁ ﺍﻟﺜﻼﺛﺔ ) ﻣﻊ ﻋﺪﻡ ﺍﳌﻤﺎﺭﺍﺓ ﰲ ﺃﻥ ﻫﻨﺎﻙ‬
‫ﺍﻋﺘﺒﺎﺭﺍﺕ ﺃﺧﺮﻯ ﻭﺃﻫﺪﺍﻓﺎ ﺟﺎﻧﺒﻴﺔ ﻗﺪ ﺗﻜﻮﻥ ﳍﺎ ﻭﺟﺎﻫﺘﻬﺎ ﳛﺎﻭﻝ ﺃﺻﺤﺎﺏ ﺗﻠﻚ ﺍﻷﻋﻤﺎﻝ ﲢﻘﻴﻘﻬﺎ ﻛﻤﺎ‬
‫ﺫﻛﺮﻧﺎ(‪.‬‬
‫ﻭﻣﻦ ﻫﻨﺎ ﻓﺎﻧﻪ ﳝﻜﻦ ﻟﻨﺎ ﺃﻥ ﳕﻴﺰ ﺑﻮﺿﻮﺡ ﺑﲔ ﺍﳌﺪﺍﺧﻞ ﺍﳌﺨﺘﻠﻔﺔ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
‫ﺃﻭ ﹰﻻ ‪ :‬ﻣﺪﺍﺧﻞ ﻣﺎ ﻗﺒﻞ ﺍﻟﺘﺄﺻﻴﻞ‪:‬‬
‫)‪ (١‬ﻣﺪﺧﻞ ﺍﳌﻼﺀﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﻴﺔ‪.‬‬
‫)‪ (٢‬ﺍﳌﺪﺧﻞ ﺍﻟﺪﻓﺎﻋﻲ ) ﺃﻭ ﺍﻻﻋﺘﺬﺍﺭﻱ(‬
‫)‪ (٣‬ﻣﺪﺧﻞ "ﺍﻟﺜﻘﺎﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﻌﺎﻣﺔ"‬
‫)‪ (٤‬ﻣﺪﺧﻞ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ "ﻟﻠﻤﺴﻠﻤﲔ ﺧﺎﺻﺔ"‬
‫ﺛﺎﻧﻴﹰﺎ ‪ :‬ﻣﺪﺍﺧﻞ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﺍﳌﺘﻜﺎﻣﻞ ‪:‬‬
‫)‪ (١‬ﺍﳌﺪﺧﻞ ﺍﳉﺰﺋﻲ )ﺍﻟﻘِﻄﺎﻋﻲ(‬
‫)‪ (٢‬ﺍﳌﺪﺧﻞ ﺍﻟﺸﺎﻣﻞ‪.‬‬

‫ﻭﺳﻨﺘﻨﺎﻭﻝ ﰲ ﺍﻟﻔﺼﻠﲔ ﺍﻟﺘﺎﻟﻴﲔ ﻛﻼ ﻣﻦ ﻫﺬﻩ ﺍﳌﺪﺍﺧﻞ ﻭﺗﻠﻚ ﺍﳌﺪﺍﺧﻞ ﺍﻟﻔﺮﻋﻴﺔ ﺑﺸﻲﺀ ﻣﻦ ﺍﻟﺘﻔﺼﻴﻞ‪ ،‬ﺣﻴﺚ‬
‫ﻧﻮﺿﺢ ﻣﻮﻗﻒ ﻛﻞ ﻣﻨﻬﺎ ﻣﻦ ﺣﻴﺚ ﺩﺭﺟﺔ ﺍﻟﻮﻓﺎﺀ ﺑﺸﺮﻭﻁ ﻭﻣﺘﻄﻠﺒﺎﺕ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻛﻤﺎ‬

‫‪-١٧٣-‬‬
‫ﻧﺒﲔ ﺍﳌﺴﻠﻤﺎﺕ ﺍﻟﱵ ﻳﻘﻮﻡ ﻋﻠﻴﻬﺎ ﻛﻞ ﻣﺪﺧﻞ ﻣﻨﻬﺎ‪ ،‬ﰒ ﻧﻀﺮﺏ ﺑﻌﺾ ﺍﻷﻣﺜﻠﺔ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﺍﻟﻮﺍﻗﻌﻴﺔ ﺍﻟﱵ ﺗﺒﻨﺖ‬
‫ﻛﻞ ﻣﺪﺧﻞ ﻣﻦ ﻫﺬﻩ ﺍﳌﺪﺍﺧﻞ ﺍﻟﻔﺮﻋﻴﺔ ﺍﻟﺴﺘﺔ‪.‬‬
‫ﻭﻟﻜﻦ ﻣﻦ ﺍﻟﻀﺮﻭﺭﻱ ﺃﻥ ﻧﺆﻛﺪ ﻫﻨﺎ ﺃﻥ ﺃﻱ ﳏﺎﻭﻟﺔ ﻟﺘﺼﻨﻴﻒ ﺍﻷﻋﻤﺎﻝ ﺍﻟﻌﻠﻤﻴﺔ ﻛﻤﺤﺎﻭﻟﺘﻨﺎ ﻫﺬﻩ ﺇﳕﺎ ﺗﺘﻀﻤﻦ‬
‫ﺑﻄﺒﻴﻌﺘﻬﺎ ﻓﺮﺿﺎ ﺃﻭ ﺇﺳﻘﺎﻃﺎ ﻟﻨﻮﻉ ﻣﻦ ﺍﻻﻧﺘﻈﺎﻡ ﻋﻠﻰ ﻣﺎﺩﺓ ﻭﺍﻗﻌﻴﺔ ﱂ ﺗﻨﻈﻢ ﻧﻔﺴﻬﺎ ﻣﺴﺒﻘﺎ ﻭﻓﻘﺎ ﻷﻧﺴﺎﻗﻨﺎ‬
‫ﺍﻟﺘﺼﻨﻴﻔﻴﺔ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﺈﻥ ﺃﻱ ﺗﺼﻨﻴﻒ ﳛﺘﻤﻞ ﺩﺍﺋﻤﺎ ﺷﻴﺌﺎ ﻣﻦ ﺍﻟﺘﻌﺴﻒ‪ ...‬ﻋﻨﺪﻣﺎ ﳓﺎﻭﻝ ﻣﺜﻼ‪ :‬ﺍﻟﻔﺼﻞ ﺑﲔ‬
‫ﻣﺪﺧﻠﲔ "ﻣﺘﻘﺎﺭﺑﲔ" ﰲ ﻣﺴﻠﻤﺎ‪‬ﻤﺎ ﺍﻷﺳﺎﺳﻴﺔ‪ ،‬ﺃﻭ ﺍﳉﻤﻊ ﺑﲔ ﻣﺪﺧﻠﲔ ﻳﻮﺟﺪ ﻗﺪﺭ ﻣﻦ ﺍﻻﺧﺘﻼﻑ ﺑﲔ‬
‫ﻣﺴﻠﻤﺎ‪‬ﻤﺎ‪ .،‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﺈﻥ ﻗﻴﻤﺔ ﺃﻱ ﺗﺼﻨﻴﻒ ﺇﳕﺎ ﺗﻜﻤﻦ ﰲ ﺇﺿﻔﺎﺀ ﺻﻮﺭﺓ "ﻣﻔﻬﻮﻣﺔ" ﻟﻠﻮﺍﻗﻊ ﻣﻦ ﺧﻼﻝ ﺿﻢ‬
‫ﻣﺘﻔﺮﻗﺎﺗﻪ ﰲ ﺇﻃﺎﺭ ﻋﺪﺩ "ﳏﺪﻭﺩ" ﻣﻦ ﺍﻟﻔﺌﺎﺕ ﺍﻗﺘﺮﺍﺑﺎ ﻣﻦ ﺫﻟﻚ ﺍﻟﻮﺍﻗﻊ ﺑﻘﺪﺭ ﺍﻹﻣﻜﺎﻥ‪ ،‬ﻣﻊ ﺍﺣﺘﻤﺎﻻﺕ ﻗﺎﺋﻤﺔ‬
‫ﺩﺍﺋﻤﺎ ﺑﻮﺟﻮﺩ ﻗﺪﺭ ﻣﻦ ﺍﻟﺘﺪﺍﺧﻞ ﺑﲔ ﻓﺌﺎﺕ ﺍﻟﺘﺼﻨﻴﻒ‪ ،‬ﺃﻭ ﻭﺟﻮﺩ ﳏﺎﻭﻻﺕ ﺗﻨﺒﻮ ﻋﻦ ﺇﻣﻜﺎﻧﻴﺔ ﺗﺼﻨﻴﻔﻬﺎ ﺿﻤﻦ‬
‫ﻓﺌﺎﺕ ﺫﻟﻚ ﺍﻟﻨﺴﻖ ﺍﻟﺘﺼﻨﻴﻔﻲ‪ ،‬ﺃﻭ ﳏﺎﻭﻻﺕ ﺗﺘﻀﻤﻦ ﻋﻨﺎﺻﺮ ﻣﻦ ﺃﺣﺪ ﺍﳌﺪﺍﺧﻞ ﻣﻊ ﻋﻨﺎﺻﺮ ﻣﻦ ﻣﺪﺧﻞ ﺁﺧﺮ ﻣﻊ‬
‫ﺇﻣﻜﺎﻥ ﺍﻋﺘﺒﺎﺭﻫﺎ ﻣﻨﺘﻤﻴﺔ ﺇﱃ ﻓﺌﺎﺕ ﺑﻴﻨﻴﺔ ﺑﲔ ﻓﺌﺎﺕ ﺍﻟﺘﺼﻨﻴﻒ‪.‬‬

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 @ ɍbnÛa@Ý–ÐÛa

Ýî•dnÛa@ÝjÓ@bß@݁a†ß
@ òîÏbÔrÛaë@òîÇbànuüa@òßõý½a@݁†ßZ@4üëc
@ Hð‰aˆnÇüa@ëc@I@ïÇbφÛa@݁†½a@Zbîãbq
@ BòßbÈÛa@òîßý⁄a@òÏbÔrÛaB@݁†ß@ZbrÛbq
@ Bò•b@´à܎àÜÛB@@òîÇbànuüa@âìÜÈÛa@݁†ß@ZbÈia‰

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 ‫‪@ ɍbnÛa@Ý–ÐÛa‬‬
‫‪Ýî•dnÛa@ÝjÓ@bß@݁a†ß‬‬
‫ﻟﻘﺪ ﺗﺒﲔ ﻟﻨﺎ ﺃﻧﻨﺎ ﻧﺴﺘﻄﻴﻊ ﺍﻟﺘﻤﻴﻴﺰ ﺑﲔ ﺃﺭﺑﻌﺔ ﻣﺪﺍﺧﻞ ﳝﻜﻦ ﺃﻥ ﺗﻨﺪﺭﺝ ﺿﻤﻦ ﻣﺪﺍﺧﻞ "ﻣﺎ ﻗﺒﻞ‬
‫ﺍﻟﺘﺄﺻﻴﻞ" ﺃﻭ "ﻣﺎ ﺩﻭﻥ ﺍﻟﺘﺄﺻﻴﻞ" ﺍﻹﺳﻼﻣﻲ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﻟﻘﺪ ﺃﻭﺿﺤﻨﺎ ﻓﻴﻤﺎ ﺳﺒﻖ ﺃﻥ ﻣﺎ ﳚﻤﻊ ﺑﲔ ﻫﺬﻩ‬
‫ﺍﳌﺪﺍﺧﻞ ﻫﻮ ﺍﻓﺘﻘﺎﺩﻫﺎ ﻟﺸﺮﻁ ﺃﻭ ﺃﻛﺜﺮ ﻣﻦ ﺷﺮﻭﻁ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﺍﳊﻖ‪ :‬ﺃﻻ ﻭﻫﻰ ﺍﻻﻧﻄﻼﻕ ﻣﻦ‬
‫"ﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ" ﻟﻺﻧﺴﺎﻥ ﻭﺍ‪‬ﺘﻤﻊ ﻭﺍﻟﻜﻮﻥ‪ ،‬ﰒ ﺍﺳﺘﺜﻤﺎﺭ ﺇﺳﻬﺎﻣﺎﺕ " ﺍﻟﻌﻠﻮﻡ ﺍﳊﺪﻳﺜﺔ" ﰲ ﺃﺭﻗﻰ‬
‫ﺻﻮﺭﻫﺎ ﺑﻌﺪ ﺍﺳﺘﻴﻌﺎ‪‬ﺎ ﻭﻓﻬﻢ ﺍﳌﺴﻠﻤﺎﺕ ﺍﻟﱵ ﺑﻨﻴﺖ ﻋﻠﻴﻬﺎ ﻭﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﲡﺎﻭﺯﻫﺎ‪ ،‬ﰒ ﺇﳚﺎﺩ "ﺗﻜﺎﻣﻞ‬
‫ﺣﻘﻴﻘﻲ‪ ،‬ﺑﲔ ﻣﻌﻄﻴﺎﺕ ﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ ﻭﺇﺳﻬﺎﻣﺎﺕ ﺍﻟﻌﻠﻮﻡ ﺍﳊﺪﻳﺜﺔ ﻋﻠﻰ ﻭﺟﻪ ﻳﻘﺪﻡ ﻓﻴﻪ ﺍﻟﺘﺼﻮﺭ‬
‫ﺍﻹﺳﻼﻣﻲ ﺍﻷﻃﺮ ﻭﺍﳌﻮﺟﻬﺎﺕ ﺍﻟﻜﱪﻯ ﻟﻠﺘﻨﻈﲑ ﻭﺍﳌﻤﺎﺭﺳﺔ‪ ،‬ﻭﺗﻘﺪﻡ ﻓﻴﻪ ﺍﻹﺳﻬﺎﻣﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺘﻔﺼﻴﻼﺕ‬
‫ﺍﶈﻘﻘﺔ ﻭﺍﻗﻌﻴﺎ‪ ،‬ﻣﻊ ﺇﻣﻜﺎﻥ ﺍﻟﺘﻨﻈﲑ ﺍﳉﺰﺋﻲ ﺍﳌﻨﻄﻠﻖ ﻣﻦ ﺗﻠﻚ ﺍﳌﺸﺎﻫﺪﺍﺕ ﺍﻟﻮﺍﻗﻌﻴﺔ ﰲ ﻧﻄﺎﻕ ﺍﻷﻃﺮ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﻭﻓﻴﻤﺎ ﻳﻠﻲ ﻧﺘﻨﺎﻭﻝ ﻛﻞ ﻣﺪﺧﻞ ﻣﻦ ﻫﺬﻩ ﺍﳌﺪﺍﺧﻞ ﺑﺸﻲﺀ ﻣﻦ ﺍﻟﺘﻔﺼﻴﻞ‪.‬‬
‫ﻫﺬﺍ ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻧﻼﺣﻆ ﺃﻥ ﻫﺬﻩ ﺍﳌﺪﺍﺧﻞ ﺗﺘﻔﺎﻭﺕ ﺗﻔﺎﻭﺗﺎ ﻛﺒﲑﺍ ﻣﻦ ﺣﻴﺚ ﺣﺠﻢ ﺍﻫﺘﻤﺎﻡ ﺍﻟﺒﺎﺣﺜﲔ‬
‫ﺑﻜﻞ ﻣﻨﻬﺎ ﻣﻦ ﺟﺎﻧﺐ‪ ،‬ﻭﻣﻦ ﺣﻴﺚ ﺩﺭﺟﺔ ﺗﺪﺍﺧﻞ ﻭﻏﻤﻮﺽ ﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﱵ ﻳﺜﲑﻫﺎ ﻛﻞ ﻣﻨﻬﺎ ﻣﻦ ﺟﺎﻧﺐ ﺁﺧﺮ‪،‬‬
‫ﻣﻊ ﺍﺣﺘﻤﺎﻝ ﻭﺟﻮﺩ ﺑﻌﺾ ﺍﻹﺳﻬﺎﻣﺎﺕ ﺍﻟﻮﺍﻗﻌﻴﺔ ﺍﻟﱵ ﲡﻤﻊ ﺑﲔ ﺧﺼﺎﺋﺺ ﺃﻛﺜﺮ ﻣﻦ ﻣﺪﺧﻞ ﻭﺍﺣﺪ ﰲ ﺍﻟﻮﻗﺖ‬
‫ﺫﺍﺗﻪ ﻛﻤﺎ ﺃﺳﻠﻔﻨﺎ‪.‬‬

‫‪òîÏbÔrÛaë@òîÇbànuüa@òßõý½a@݁†ß@Z@4üëc‬‬
‫ﻳﻘﻮﻡ ﻫﺬﺍ ﺍﳌﺪﺧﻞ ﻋﻠﻰ ﺍﻟﺘﺴﻠﻴﻢ "ﺿﻤﻨﺎ" ﺑﺼﻼﺣﻴﺔ ﻣﻨﺎﻫﺞ ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ ﺍﻟﺘﻘﻠﻴﺪﻳﺔ‪ ،‬ﻭﺳﻼﻣﺔ‬
‫ﺍﻟﻨﻈﺮﻳﺎﺕ ﻭﺍﻟﺘﻌﻤﻴﻤﺎﺕ ﺍﻟﱵ ﰎ ﺍﻟﺘﻮﺻﻞ ﺇﻟﻴﻬﺎ ﺑﺎﺳﺘﺨﺪﺍﻣﻪ‪ ،‬ﻭﺻﻼﺣﻴﺔ ﻧﻈﺮﻳﺎﺕ ﺍﳌﻤﺎﺭﺳﺔ ﺍﳌﺴﺘﻤﺪﺓ ﻣﻨﻬﺎ ﰲ‬
‫ﺟﻮﻫﺮﻫﺎ ﻟﻠﺘﻄﺒﻴﻖ ﰲ ﻛﻞ ﻣﻜﺎﻥ‪ ،‬ﻭﻟﻜﻦ ﻣﻊ ﺃﺧﺬ ﺍﻟﻈﺮﻭﻑ ﺍﶈﻠﻴﺔ ﻭﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺜﻘﺎﻓﻴﺔ ﰲ ﺍﻻﻋﺘﺒﺎﺭ ﺣﱴ ﺗﺘﻼﺀﻡ‬
‫ﳕﺎﺫﺝ ﺍﻟﻌﻠﻢ ﻭﺍﻟﺘﻄﺒﻴﻖ ﻣﻊ ﺍﻟﻮﺍﻗﻊ ﺍﳌﺎﺩﻱ ﻭﺍﻻﺟﺘﻤﺎﻋﻲ ﻭﺍﻟﺜﻘﺎﰲ ﰲ ﺍ‪‬ﺘﻤﻊ ﺍﻟﺬﻱ ﺗﺘﻢ ﻓﻴﻪ ﺍﻟﺒﺤﻮﺙ ﺃﻭ ﺍﳌﻤﺎﺭﺳﺔ‬
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‫ﻭﻳﺘﺮﺍﻭﺡ ﻫﺬﺍ ﺍﳌﺪﺧﻞ ﻣﻦ ﺣﻴﺚ ﺍﳌﺪﻯ ﺍﻟﺬﻱ ﻳﺬﻫﺐ ﺇﻟﻴﻪ ﺃﺻﺤﺎﺑﻪ ﻣﻦ ﺣﻴﺚ ﺣﺪﻭﺩ ﺩﺭﺟﺔ ﺍﳌﻼﺀﻣﺔ‬
‫ﺍﳌﺴﻤﻮﺡ ‪‬ﺎ ﺑﲔ ﻣﻦ ﻳﻜﺘﻔﻮﻥ ﲟﺠﺮﺩ ﺗﻨﻘﻴﺔ ﺍﻟﺸﻮﺍﺋﺐ ﺍﻟﱵ ﺗﺘﻌﺎﺭﺽ ﻣﻊ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭﻣﻦ ﻳﻄﺎﻟﺒﻮﻥ ﺑﺈﳚﺎﺩ‬
‫ﺍﳌﻮﺍﺀﻣﺔ ﺍﻟﻀﺮﻭﺭﻳﺔ ﻭﺍﻟﻼﺯﻣﺔ ﺑﲔ ﺍﻟﻌﻠﻮﻡ ﺃﻭ ﺍﳌﻬﻦ ﻭﺑﲔ ﺍﻟﻨﺴﻴﺞ ﺍﻟﺜﻘﺎﰲ ﺍﻟﺬﻱ ﺗﺘﻢ ﻓﻴﻪ ﺍﻟﺒﺤﻮﺙ ﻭﺍﳌﻤﺎﺭﺳﺔ‪.‬‬

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‫ﻓﻌﻠﻰ ﺍﳌﺴﺘﻮﻯ ﺍﻷﻭﻝ‪ :‬ﻓﺈﻧﻨﺎ ﳒﺪ ﻣﻦ ﻳﻄﺎﻟﺒﻮﻥ ﺑﺘﻨﻘﻴﺔ ﺍﻟﻌﻠﻮﻡ ﻭﺍﳌﺮﺍﺟﻊ ﻭﺍﻟﻜﺘﺎﺑﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﳌﻬﻨﻴﺔ‬
‫ﻣﻦ "ﺍﻟﺸﻮﺍﺋﺐ" ﺍﻟﱵ ﺗﺘﻌﺎﺭﺽ ﻣﻊ ﺍﻟﺸﺮﻳﻌﺔ ﺗﻌﺎﺭﺿﺎ ﺻﺎﺭﺧﺎ‪ ،‬ﻭﺫﻟﻚ ﻋﻠﻰ ﺃﺳﺎﺱ ﺭﻏﺒﺘﻬﻢ ﰲ ﺍﲣﺎﺫ ﺇﺟﺮﺍﺀ‬
‫ﺳﺮﻳﻊ ﻻﺳﺘﺒﻌﺎﺩ ﻣﺎ ﻫﻮ ﺿﺎﺭ ﺣﱴ ﻭﻟﻮ ﱂ ﻳﻜﻦ ﰲ ﺍﻟﻨﻴﺔ ﺑﺬﻝ ﺟﻬﻮﺩ ﺇﳚﺎﺑﻴﺔ ﺃﺧﺮﻯ‪ ،‬ﻭﺫﻟﻚ ﻟﺘﺠﻨﺐ ﺍﻟﻈﻬﻮﺭ‬
‫ﲟﻈﻬﺮ ﺍﻧﻌﺪﺍﻡ ﺍﳊﺴﺎﺳﻴﺔ ﳓﻮ ﻗﻴﻢ ﻭﺛﻘﺎﻓﺔ ﺍ‪‬ﺘﻤﻊ ﺍﻟﺬﻱ ﻳﺘﻢ ﻓﻴﻪ ﺍﻟﺒﺤﺚ ﺃﻭ ﺍﳌﻤﺎﺭﺳﺔ‪.‬‬
‫ﻓﺎﳉﻬﻮﺩ ﺍﻟﱵ ﺗﻘﺘﺼﺮ ﰲ ﺟﻮﻫﺮﻫﺎ ﻋﻠﻰ ﺍﻟﺘﺨﻠﺺ ﳑﺎ ﳜﺎﻟﻒ ﻭﺟﻬﺔ ﺍﻟﻨﻈﺮ ﺍﻹﺳﻼﻣﻴﺔ ﺇﺫﻥ ﺗﻌﺘﱪ ﲟﺜﺎﺑﺔ‬
‫ﺇﺟﺮﺍﺀﺍﺕ "ﻃﻮﺍﺭﺉ" ﻋﺎﺟﻠﺔ‪ ،‬ﺗﺴﺘﺒﻌﺪ ﺍﻟﻀﺮﺭ ﻭﺇﻥ ﱂ ﲢﻘﻖ ﺍﻟﻔﺎﺋﺪﺓ ﺍﻻﳚﺎﺑﻴﺔ‪ ،‬ﻭﳝﺜﻞ ﻫﺬﺍ ﺍﻻﲡﺎﻩ ﻣﺎ ﺟﺎﺀ ﰲ‬
‫ﺗﻘﺮﻳﺮ ﻷﺣﺪ ﺍﻷﻗﺴﺎﻡ ﺍﻟﻌﻠﻤﻴﺔ ﺑﺈﺣﺪﻯ ﺍﳉﺎﻣﻌﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﺣﻴﺚ ﻳﺘﺤﺪﺙ ﻋﻦ "‪..‬ﻣﺮﺍﺟﻌﺔ ﻣﻔﺮﺩﺍﺕ ﺍﳌﻮﺍﺩ‬
‫ﺃﻛﺜﺮ ﻣﻦ ﻣﺮﺓ ﻟﻠﺘﺄﻛﺪ ﻣﻦ ﺧﻠﻮﻫﺎ ﳑﺎ ﻳﺘﻌﺎﺭﺽ ﻣﻊ ﻭﺟﻬﺔ ﺍﻟﻨﻈﺮ ﺍﻹﺳﻼﻣﻴﺔ" )ﻣﺮﻛﺰ ﺍﻟﺒﺤﻮﺙ ‪ .(٤٦ :‬ﻓﻼ‬
‫ﻳﻌﻘﻞ ﻣﺜﻼ ﺃﻥ ﻳﻘﻮﻡ ﺍﻷﺳﺎﺗﺬﺓ ﰲ ﳎﺘﻤﻊ ﻣﺴﻠﻢ ﺑﺘﺪﺭﻳﺲ ﺁﺭﺍﺀ ﻓﺮﻭﻳﺪ ﺍﻟﱵ ﺗﻨﺺ ﻋﻠﻰ ﺃﻥ ﺍﻟﺪﻳﻦ ﻫﻮ ﻧﻮﻉ ﻣﻦ‬
‫ﺍﳌﺮﺽ ﺍﻟﻨﻔﺴﻲ ﺍﻟﻌﺼﺎﰊ ﺍﳉﻤﺎﻋﻲ ﺍﻟﻌﺎﻡ ﰲ ﺍﻟﺒﺸﺮ )‪ .( O'Doherty: 15‬ﻛﻤﺎ ﺃﻧﻪ ﰲ ﳏﻴﻂ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‬
‫ﻻ ﺗﺼﺢ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﻣﺜﻞ ﻣﺎ ﺟﺎﺀ ﰲ ﺃﺣﺪ ﻣﺮﺍﺟﻊ ﺧﺪﻣﺔ ﺍﻟﻔﺮﺩ ﺍﻟﻌﺮﺑﻴﺔ ﺣﻮﻝ ﺍﻟﺰﻋﻢ ﺑﺄﻥ ﺍﻹﺳﻼﻡ ﻟﻦ ﻳﻘﻒ‬
‫ﺣﺎﺋﻼ ﺩﻭﻥ ﺇﺑﺎﺣﺔ ﺍﻟﺘﺒﲏ ﲟﻌﻨﺎﻩ ﺍﻟﻘﺎﻧﻮﱐ ﺍﳌﻌﺮﻭﻑ ﰲ ﺍﻟﻐﺮﺏ ﻷﻥ ﺍﻹﺳﻼﻡ –ﻛﻤﺎ ﺗﺮﻯ ﺍﳌﺆﻟﻔﺔ‪ -‬ﻻ ﻳﻘﻒ‬
‫"ﺣﺎﺋﻼ ﺩﻭﻥ ﺍﻹﺻﻼﺡ ﻭﺩﻭﻥ ﺍﻟﺘﻄﻮﺭ ﺍﳊﺪﻳﺚ ﺑﺪﻟﻴﻞ ﺃﻧﻪ ﱂ ﻳﻘﻒ ﻣﻦ ﻗﺒﻞ ﺣﺎﺋﻼ ﺩﻭﻥ ﺗﻨﻈﻴﻢ ﺍﻟﻨﺴﻞ ﻭﺩﻭﻥ‬
‫ﺳﻔﻮﺭ ﺍﳌﺮﺃﺓ ﻭﺧﺮﻭﺟﻬﺎ ﺇﱃ ﺍﻟﻌﻤﻞ" )!(‪ ،‬ﻭﺫﻟﻚ ﺭﻏﻢ ﺃﻧﻪ ﻣﻌﺮﻭﻑ ﻟﻠﻌﺎﻣﺔ ﻭﺍﳋﺎﺻﺔ ﺃﻥ ﺍﻹﺳﻼﻡ ﻗﺪ ﺣ ‪‬ﺮﻡ‬
‫ﺍﻟﺘﺒﲏ ﲢﺮﳝﺎ ﻗﺎﻃﻌﺎ ﰲ ﻧﻔﺲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﺣﺚ ﺍﳌﺴﻠﻤﲔ ﺑﻜﻞ ﻗﻮﺓ ﻋﻠﻰ ﺭﻋﺎﻳﺔ ﺍﻟﻴﺘﺎﻣﻰ ﺑﻜﻞ ﺳﺒﻴﻞ ‪.‬‬
‫ﺃﻣﺎ ﻋﻠﻰ ﺍﳌﺴﺘﻮﻯ ﺍﻟﺜﺎﱐ‪ :‬ﻓﺈﻥ ﻋﻤﻠﻴﺔ ﺍﳌﻼﺀﻣﺔ ﺗﺘﺨﺬ ﺃﺑﻌﺎﺩﺍ ﺃﻋﻤﻖ ﺑﻜﺜﲑ ﻣﻦ ﳎﺮﺩ ﺗﻨﻘﻴﺔ ﺍﻟﺸﻮﺍﺋﺐ‬
‫ﻭﺍﳌﺨﺎﻟﻔﺎﺕ ﺍﻟﺼﺎﺭﺧﺔ ﻟﻠﺸﺮﻳﻌﺔ‪ ،‬ﻓﻨﺮﻯ ﺍﻟﺒﻌﺾ ﻳﻄﺎﻟﺒﻮﻥ "ﺑﺘﻮﻃﲔ" ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﻣﻬﻦ ﺍﳌﻤﺎﺭﺳﺔ‬
‫ﺍﻹﻧﺴﺎﻧﻴﺔ ﻟﻜﻲ ﺗﺴﺘﺠﻴﺐ ﻟﻮﺍﻗﻊ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻓﺮﺃﻳﻨﺎ ﻣﺜﻼ ﻣﻦ ﻳﺪﻋﻮ ﺇﱃ ﺑﻨﺎﺀ "ﻋﻠﻢ ﻧﻔﺲ ﻭﻃﲏ ‪-‬‬
‫ﺇﻥ ﺟﺎﺯ ﻫﺬﺍ ﺍﳌﺼﻄﻠﺢ ‪ -‬ﻣﺘﻤﻴﺰﺍ ﻋﻦ ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﺍﻟﻐﺮﰊ ﰲ ﺗﻮﺟﻬﺎﺗﻪ ﻭﻗﻮﺍﻧﻴﻨﻪ ﻭﻣﻨﺎﻫﺠﻪ ‪ ..‬ﻭﱂ ﺗﻜﻦ ﻫﺬﻩ‬
‫ﺍﻟﺪﻋﻮﻯ ﺑﺪﻋﺔ ﻓﻘﺪ ﺳﺒﻘﻬﻢ ﺇﻟﻴﻬﺎ ﻋﻠﻤﺎﺀ ﺍﻟﻨﻔﺲ ﰲ ﺍﻟﻴﺎﺑﺎﻥ ﻭﺍﳍﻨﺪ ﻭﺭﻭﻣﺎﻧﻴﺎ ﺍﻟﺬﻳﻦ ﺃﺧﺬﻭﺍ ﻳﺪﻋﻮﻥ ﺇﱃ ﻋﻠﻢ‬
‫ﻧﻔﺲ ﻭﻃﲏ ﰲ ﺑﻼﺩﻫﻢ " )ﻛﻤﺎﻝ ﻣﺮﺳﻰ‪.(٤٤-٤٣ :‬‬
‫ﻭﻳﺘﻮﺍﺯﻯ ﻣﻊ ﻫﺬﺍ ﺍﳌﻄﻠﺐ ﰲ ﳏﻴﻂ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻇﻬﻮﺭ ﺣﺮﻛﺔ ﻗﻮﻳﺔ ﺗﻨﺎﺩﻯ "ﺑﺘﻜﻴﻴﻒ‬
‫ﻭﺗﻄﻮﻳﻊ ﺍﳌﻬﻨﺔ ﺣﺴﺐ ﻇﺮﻭﻑ ﻭﻣﺘﻄﻠﺒﺎﺕ ﺍ‪‬ﺘﻤﻊ ﺍﻟﺬﻱ ﺗﻌﻤﻞ ﻓﻴﻪ ‪) ..‬ﺣﱴ( ﺗﺘﻼﺀﻡ ﺃﻛﺜﺮ ﻣﻊ ﺍﻟﻨﺴﻴﺞ ﺍﻟﺜﻘﺎﰲ‬
‫ﺍﻟﺬﻱ ﺗﻮﺟﺪ ﻓﻴﻪ )ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﻋﺜﻤﺎﻥ ﻭﺁﺧﺮﻭﻥ‪ ،(٢٨٥ : ١٩٨٤ ،‬ﻭﻫﺬﺍ ﻫﻮ ﻣﺎ ﻳﻌﺮﻑ ﺑﺎﲡﺎﻩ "ﺗﻮﻃﲔ‬
‫ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ"‪ ،‬ﻭﺍﻟﺘﻮﻃﲔ ‪‬ﺬﺍ ﺍﳌﻌﲎ –ﻛﻤﺎ ﻳﺮﻯ ﺃﺻﺤﺎﺑﻪ‪ -‬ﻣﻔﻬﻮﻡ ﺑﺮﺍﲨﺎﺗﻰ ﻭﺍﻗﻌﻲ "ﻳﺘﺸﺎﺑﻪ ﻣﻊ‬
‫ﻋﻤﻠﻴﺔ ﺗﻜﻴﻒ ﺍﻟﻜﺎﺋﻦ ﺍﳊﻲ ﻣﻊ ﺑﻴﺌﺘﻪ‪ ،‬ﻓﺎﻟﻜﺎﺋﻦ ﺍﳊﻲ ﺍﻟﺬﻱ ﻻ ﻳﺘﻼﺀﻡ ﻣﻊ ﺑﻴﺌﺘﻪ ﻣﻘﻀﻲ ﻋﻠﻴﻪ ﺑﺎﻟﻔﻨﺎﺀ" )ﻋﺒﺪ‬
‫ﺍﳊﻠﻴﻢ ﺭﺿﺎ‪ ،(١٩٦-١٩٥ :١٩٨٩ ،‬ﻭﻳﻮﺿﺢ ﺻﺎﺣﺐ ﺫﻟﻚ ﺍﻟﺮﺃﻱ ﺍﳌﻨﻄﻖ ﺍﻟﺬﻱ ﺍﻋﺘﻤﺪﻩ ﰲ ﺍﳌﻨﺎﺩﺍﺓ ﲝﺘﻤﻴﺔ‬

‫‪-١٧٧-‬‬
‫ﺗﻮﻃﲔ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻋﻠﻰ ﺃﺳﺎﺱ "ﺍﺧﺘﻼﻑ ﺍﻟﻈﺮﻭﻑ ﺍﻟﺴﻴﺎﺳﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﺑﲔ ﺍﻟﺪﻭﻝ‬
‫ﺍﳌﺘﻘﺪﻣﺔ ﺻﻨﺎﻋﻴﺎ ﻭﺑﲔ ﺍﻟﺪﻭﻝ ﺍﻟﻨﺎﻣﻴﺔ ‪ ..‬ﻭﻫﺬﺍ ﺍﻟﺘﺒﺎﻳﻦ ﰲ ﺍﻟﻨﺴﻴﺞ ﺍﻟﺜﻘﺎﰲ ﻻﺑﺪ ﻭﺃﻥ ﻳﻔﺮﺽ ﻋﻠﻰ ﺍﳋﺪﻣﺔ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻵﺗﻴﺔ ﻣﻦ ﺍﳋﺎﺭﺝ ﺃﻥ ﺗﺘﻌﺮﺽ ﻟﺘﻐﲑ ﳚﻌﻠﻬﺎ ﻣﻨﺴﺠﻤﺔ ﻣﻊ ﺳﺎﺋﺮ ﻣﻜﻮﻧﺎﺕ ﺍﻟﻨﺴﻴﺞ ﺍﻟﺜﻘﺎﰲ‬
‫ﻟﻠﻤﺠﺘﻤﻊ"‪.‬‬
‫ﻭﻣﺜﻞ ﻫﺬﺍ ﺍﳌﻮﻗﻒ ﻳﺮﺷﺢ ﺃﺻﺤﺎﺏ ﻫﺬﺍ ﺍﳌﺪﺧﻞ ﻟﻴﻜﻮﻧﻮﺍ ﺃﻗﺮﺏ ﺍﻟﻨﺎﺱ ﻟﺘﻔﻬﻢ ﻭﺗﻌﻀﻴﺪ ﻓﻜﺮﺓ‬
‫ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻷ‪‬ﺎ ﺗﻌﺘﱪ ﺍﻻﻣﺘﺪﺍﺩ ﺍﻟﻄﺒﻴﻌﻲ ﳌﻮﻗﻔﻬﻢ ﺍﻟﻌﻠﻤﻲ‪ ،‬ﻓﻤﺎ ﺩﺍﻣﻮﺍ ﻗﺪ ﺳﹼﻠﻤﻮﺍ ﺑﺄﻥ ﳑﺎﺭﺳﺔ ﺍﳌﻬﻨﺔ‬
‫ﻻﺑﺪ ﺃﻥ ﺗﻜﻮﻥ ﻣﻨﺴﺠﻤﺔ ﻣﻊ "ﺍﻟﻨﺴﻴﺞ ﺍﻟﺜﻘﺎﰲ" ﻟﻠﻤﺠﺘﻤﻊ ﺍﻟﺬﻱ ﲤﺎﺭﺱ ﻓﻴﻪ‪ ،‬ﻓﺈﻥ ﺍﻹﺳﻼﻡ ﳌﺎ ﻛﺎﻥ ﳝﺜﻞ ﰲ‬
‫ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﺃﻗﻮﻯ ﺍﻟﻌﻨﺎﺻﺮ ﺗﺄﺛﲑﹰﺍ ﻋﻠﻰ "ﺛﻘﺎﻓﺔ" ﺗﻠﻚ ﺍ‪‬ﺘﻤﻌﺎﺕ )ﺳﻮﺍﺀ ﺭﺿﻴﻨﺎ ﺑﺬﻟﻚ ﺃﻡ ﱂ ﻧﺮﺽ(‬
‫ﺑﺴﺒﺐ "ﻃﺒﻴﻌﺘﻪ ﺍﳌﺆﺳﺴﻴﺔ" ﺍﻟﱵ ﳍﺎ ﺭﺅﻳﺘﻬﺎ ﺍﶈﺪﺩﺓ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻜﻞ ﺍﻟﻨﻈﻢ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﰲ ﺍ‪‬ﺘﻤﻊ‪ ،‬ﻓﻼ ﻣﻨﺎﺹ ﻣﻦ‬
‫ﺍﻟﺘﺴﻠﻴﻢ ﺑﺄﻥ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻟﻠﺨﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﰲ ﺍﻟﺪﻭﻝ ﺍﻹﺳﻼﻣﻴﺔ ﻫﻮ ﺍﻟﻄﺮﻳﻖ ﺍﻟﻮﺣﻴﺪ ﺍﻟﺬﻱ ﻳﺸﲑ‬
‫ﺇﻟﻴﻪ ﺑﻮﺿﻮﺡ ﺍﲡﺎﻩ ﺗﻮﻃﲔ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺫﺍﺗﻪ‪.‬‬
‫ﻭﰲ ﺿﻮﺀ ﻣﺎ ﺳﺒﻖ ﻓﺈﻥ ﺍﻟﻮﺍﺿﺢ ﺃﻥ ﺍﳉﻬﻮﺩ ﺍﻟﱵ ﺗﺒﺬﻝ ﰲ ﺇﻃﺎﺭ ﻣﺪﺧﻞ ﺍﳌﻼﺀﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﻴﺔ‬
‫ﻳﻼﺣﻆ ﻋﻠﻴﻬﺎ ﻣﺎ ﻳﻠﻲ ‪:‬‬
‫‪ -١‬ﺃ‪‬ﺎ ﻻ ﺗﻌﺘﱪ ﺑﺬﺍ‪‬ﺎ ﺟﻬﻮﺩﺍ ﻟﻠﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﲟﻌﻨﺎﻩ ﺍﳌﺘﻜﺎﻣﻞ ﻭﺫﻟﻚ ﻟﻸﺳﺒﺎﺏ ﺍﻵﺗﻴﺔ ‪:‬‬
‫ﺃ ‪ -‬ﺃﻥ ﻣﺎ ﻳﺒﺬﻝ ﻣﻦ ﺟﻬﻮﺩ ﻋﻠﻰ ﻣﺴﺘﻮﻯ "ﺗﻨﻘﻴﺔ ﺍﳌﺨﺎﻟﻔﺎﺕ ﺍﻟﺼﺎﺭﺧﺔ ﻟﻠﺸﺮﻳﻌﺔ" ﻟﻴﺲ ﺇﻻ ﺟﻬﺪﺍ‬
‫ﻣﻦ ﺍﻟﻨﻮﻉ ﺍﻟﺴﻠﱯ ﺍﻟﺬﻱ ﻻ ﻳﻨﺸﻰﺀ ﺷﻴﺌﺎ ﺍﳚﺎﺑﻴﺎ ﺟﺪﻳﺪﺍ ﰲ ﺍﲡﺎﻩ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺑﻘﺪﺭ ﻣﺎ ﻳﺰﻳﺢ ﺷﻴﺌﺎ ﺳﻠﺒﻴﺎ ﻣﻦ ﺍﻟﻄﺮﻳﻖ‪.‬‬
‫ﺏ ‪ -‬ﺃﻥ ﻣﺎ ﺑﺬﻝ ﻣﻦ ﺟﻬﻮﺩ "ﻟﻠﻤﻼﺀﻣﺔ ﻣﻊ ﺍﻟﻨﺴﻴﺞ ﺍﻟﺜﻘﺎﰲ" ﻟﻠﻤﺠﺘﻤﻊ ﻣﻦ ﺧﻼﻝ ﻓﻜﺮﺓ ﺍﻟﺘﻮﻃﲔ‬
‫ﺍﻟﱵ ﺗﻘﻒ ﻋﻨﺪ ﺣﺪ ﻣﺮﺍﻋﺎﺓ ﺍﻻﻋﺘﺒﺎﺭﺍﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﻭﺍﻟﺴﻴﺎﺳﻴﺔ‪ ،‬ﻻ ﺗﺴﻬﻢ ﺃﻳﻀﹰﺎ‬
‫ﺇﺳﻬﺎﻣﺎ ﺍﳚﺎﺑﻴﺎ ﻛﺎﻓﻴﺎ ﰲ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ‪ ،‬ﻭﺫﻟﻚ ﻻﻧﻄﻼﻗﻬﺎ ﻣﻦ ﺗﺼﻮﺭ ﻗﻮﻣﻲ ﺃﻭ ﳏﻠﻰ ﻻ ﻣﻦ‬
‫ﺗﺼﻮﺭ ﺇﺳﻼﻣﻲ‪.‬‬
‫‪ -٢‬ﺃﻥ ﻧﻔﻊ ﺗﻠﻚ ﺍﳉﻬﻮﺩ ﳏﺪﻭﺩ ﻭﻣﻮﻗﻮﺕ‪ ،‬ﻭﺃﻧﻪ ﻻﺑﺪ ﻣﻦ ﺍﺳﺘﻜﻤﺎﻝ ﺍﻟﺴﲑ ﰲ ﻧﻔﺲ ﺍﻻﲡﺎﻩ ﺇﱃ ﻣﺪﺍﻩ ﺍﻟﺬﻱ‬
‫ﻻﺑﺪ ﺃﻥ ﻳﻨﺘﻬﻲ ﺇﱃ ﺍﻟﺘﺄﺻﻴﻞ "ﺍﻹﺳﻼﻣﻲ" ﺣﱴ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻟﺘﻠﻚ ﺍﳉﻬﻮﺩ ﻣﺮﺩﻭﺩ ﻣﻼﺋﻢ ﻓﻴﻤﺎ ﻳﺘﺼﻞ‬
‫ﺑﺼﺪﻕ ﺍﻟﻨﻈﺮﻳﺎﺕ ﺃﻭ ﻓﺎﻋﻠﻴﺔ ﺍﳌﻤﺎﺭﺳﺎﺕ‪.‬‬

‫‪-١٧٨-‬‬
 ‫‪@ Hð‰aˆnÇüaI@ïÇbφÛa@݁†½a@Z@4bîãbq‬‬

‫ﻳﻘﻮﻡ ﻫﺬﺍ ﺍﳌﺪﺧﻞ ﻋﻠﻰ ﳏﺎﻭﻟﺔ ﺇﺛﺒﺎﺕ ﺃﻥ ﺍﻹﺳﻼﻡ ﳑﺜﻼ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺍﻟﺴﻨﺔ ﺍﳌﻄﻬﺮﺓ ﺃﻭ ﻓﻴﻤﺎ ﺍﻧﺒﺜﻖ‬
‫ﻋﻨﻬﻤﺎ ﻣﻦ ﺇﺳﻬﺎﻣﺎﺕ ﺍﻟﺴﻠﻒ ﻭﻏﲑﻫﻢ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ ﺍﳌﺘﻘﺪﻣﲔ ﻗﺪ ﻛﺎﻥ ﳍﻢ ﻓﻀﻞ ﺍﻟﺴﺒﻖ ﰲ ﺍﻟﺘﻮﺻﻞ‬
‫ﺇﱃ ﻧﻈﺮﻳﺎﺕ ﻭﻣﻔﺎﻫﻴﻢ ﱂ ﻳﺄﺕ ‪‬ﺎ ﺍﻟﻌﻠﻢ ﺍﳊﺪﻳﺚ ﺇﻻ ﻣﺆﺧﺮﺍﹰ‪ ،‬ﻓﺘﺮﻯ ﺍﻟﺒﺎﺣﺜﲔ ﻳﺒﺬﻟﻮﻥ ﺟﻬﻮﺩﺍ ﻛﺒﲑﺓ ﻻﻧﺘﻘﺎﺀ‬
‫ﺍﻵﻳﺎﺕ ﺃﻭ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ ﺍﻟﱵ ﺗﺪﻋﻢ ﺑﻌﺾ ﺍﳌﻔﺎﻫﻴﻢ ﺃﻭ ﺍﻟﻨﻈﺮﻳﺎﺕ ﺍﳌﺄﻟﻮﻓﺔ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﳊﺪﻳﺜﺔ‪،‬‬
‫ﻣﺘﺼﻮﺭﻳﻦ ﺃ‪‬ﻢ ‪‬ﺬﺍ "ﻳﺪﺍﻓﻌﻮﻥ" ﻋﻦ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻳﺜﺒﺘﻮﻥ ﺻﺤﺔ ﺣﻘﺎﺋﻘﻪ‪ ،‬ﻭﻳﱪﻫﻨﻮﻥ ﻋﻠﻰ ﺗﻔﻮﻗﻪ ﻋﻠﻰ ﺇﺳﻬﺎﻣﺎﺕ‬
‫ﺍﻟﻌﻠﻢ ﺍﻟﻮﺿﻌﻲ ﺍﳊﺪﻳﺚ‪.‬‬
‫ﻭﻗﺪ ﻛﺜﺮ ﺍﺳﺘﺨﺪﺍﻡ ﻫﺬﺍ ﺍﳌﺪﺧﻞ ﺑﺸﻜﻞ ﺧﺎﺹ ﰲ ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﺑﺴﺒﺐ ﺗﻌﺮﺽ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﰲ‬
‫ﺁﻳﺎﺕ ﻋﺪﻳﺪﺓ ﻷﺣﻮﺍﻝ ﺍﻟﻨﻔﺲ ﻭﺃﺣﻮﺍﻝ ﺍﻟﻘﻠﺐ ﻭﺍﻟﻌﻘﻞ ﻭﻣﺎ ﺷﺎ‪‬ﻬﺎ ﻣﻦ ﻣﺼﻄﻠﺤﺎﺕ ﺗﺘﺼﻞ ﺑﺎﳊﻴﺎﺓ ﺍﻟﻨﻔﺴﻴﺔ‬
‫ﻭﺍﻟﺮﻭﺣﻴﺔ‪ ،‬ﻭﻟﻌﻞ ﻣﻦ ﺍﶈﺎﻭﻻﺕ ﺍﻟﻮﺍﺿﺤﺔ ﰲ ﻫﺬﺍ ﺍﻻﲡﺎﻩ ﻣﺎ ﻗﺎﻡ ﺑﻪ ﻋﺰﺕ ﺍﻟﻄﻮﻳﻞ ﻟﻠﺮﺑﻂ ﺑﲔ ﺑﻌﺾ ﺍﻵﻳﺎﺕ‬
‫ﺍﻟﻜﺮﳝﺔ ﻭﺑﻌﺾ ﻣﻔﺎﻫﻴﻢ ﻧﻈﺮﻳﺔ ﺍﻟﺘﺤﻠﻴﻞ ﺍﻟﻨﻔﺴﻲ‪ ،‬ﻣﺴﺎﻭﻳﺎ ﺃﻭ ﳑﺎﺛﻼ ﺑﲔ ﺍﻟﻨﻔﺲ ﺍﻟﻠﻮﺍﻣﺔ ﻭﺍﻷﻧﺎ ﺍﻷﻋﻠﻰ‪ ،‬ﻭﺑﲔ‬
‫ﺍﻟﻨﻔﺲ ﺍﻷﻣﺎﺭﺓ ﺑﺎﻟﺴﻮﺀ ﻭﺑﲔ ﺍﻟﻼﺷﻌﻮﺭ )ﻭﻗﺪ ﻳﻘﺼﺪ ﺍﳍﻮ( ‪ ،‬ﻭﺑﲔ ﺍﻟﻨﻔﺲ ﺍﳌﻄﻤﺌﻨﺔ ﻭﺍﻟﺸﻌﻮﺭ )ﻭﻗﺪ ﻳﻘﺼﺪ‬
‫ﺍﻷﻧﺎ( )ﻓﺆﺍﺩ ﺃﺑﻮ ﺣﻄﺐ ‪.(٤٤-٤٣ : ١٩٨٩‬‬
‫ﻭﻳﻄﻠﻖ ﺍﻟﺪﻛﺘﻮﺭ ﻓﺆﺍﺩ ﺃﺑﻮ ﺣﻄﺐ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﺪﺧﻞ "ﺍﻻﲡﺎﻩ ﺍﻹﺳﻘﺎﻃﻲ"‪ ،‬ﻋﻠﻰ ﺃﺳﺎﺱ ﺃﻥ ﺃﺻﺤﺎﺑﻪ‬
‫ﻳﻘﺮﺃﻭﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻋﻠﻰ ﳓﻮ ﻳﺘﻔﻖ ﻣﻊ ﻭﺟﻬﺘﻬﻢ ﺍﳌﻌﺮﻓﻴﺔ‪ ،‬ﻛﻤﺎ ﺃﻃﻠﻖ ﻋﻠﻴﻪ ﺃﻳﻀﹰﺎ ﺍﲡﺎﻩ " ﺍﻟﺘﺮﲨﺔ ﺍﻟﻔﻮﺭﻳﺔ"‬
‫ﻟﻠﻤﻔﺎﻫﻴﻢ ﺍﻟﻨﻔﺴﻴﺔ ﰲ ﺍﻹﻃﺎﺭ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﻫﺬﺍ ﻳﺘﺸﺎﺑﻪ ﻣﻦ ﻭﺟﻪ ﻭﳜﺘﻠﻒ ﻣﻦ ﻭﺟﻪ ﺁﺧﺮ ﻣﻊ ﻣﺎ ﲰﺎﻩ ﺩ‪ .‬ﻣﺎﻟﻚ‬
‫ﺑﺪﺭﻱ ﺑﺎﲡﺎﻩ "ﺍﳌﺴﺎﻳﺮﺓ" ﻋﻨﺪ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ "ﻳﻜﺘﺒﻮﻥ ﺃﲝﺎﺛﻬﻢ ﻋﻠﻰ ﺃﺳﺎﺱ ﻣﺒﺎﺩﺉ ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﺍﳊﺪﻳﺚ‬
‫ﻭﻧﻈﺮﻳﺎﺗﻪ ﻭﳑﺎﺭﺳﺎﺗﻪ‪ ،‬ﰒ ﻳﺒﺤﺜﻮﻥ ﺑﻌﺪ ﺫﻟﻚ ﻋﻦ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﳍﺎ ﺃﺩﱏ ﺻﻠﺔ ﺳﻄﺤﻴﺔ‬
‫ﲟﻮﺿﻮﻋﺎ‪‬ﻢ ﻓﻴﻨﺜﺮﻭ‪‬ﺎ ﰲ ﺍﻟﺒﺤﺚ ﻫﻨﺎ ﻭﻫﻨﺎﻙ ﰒ ﻳﻘﺪﻣﻮﻧﻪ ﻋﻠﻰ ﺃﻧﻪ ﺗﺄﺻﻴﻞ ﺇﺳﻼﻣﻲ ﻟﻌﻠﻢ ﺍﻟﻨﻔﺲ" )ﺃﺑﻮ ﺣﻄﺐ‬
‫‪ ،(٤٥ :‬ﻓﻮﺟﻪ ﺍﻻﺗﻔﺎﻕ ﺑﲔ ﺍﲡﺎﻩ ﺍﳌﺴﺎﻳﺮﺓ ﻭﺍﻻﲡﺎﻩ ﺍﻹﺳﻘﺎﻃﻲ ﻳﺘﻤﺜﻞ ﰲ ﺍﻧﻄﻼﻗﻬﻤﺎ ﻣﻦ ﻣﻔﺎﻫﻴﻢ ﺍﻟﻌﻠﻮﻡ‬
‫ﺍﳊﺪﻳﺜﺔ ﻭﺗﺪﻋﻴﻤﻬﺎ ﺑﺄﺩﻟﺔ ﺷﺮﻋﻴﺔ‪ ،‬ﻭﻟﻜﻦ ﻭﺟﻪ ﺍﻻﺧﺘﻼﻑ ﻳﻜﻤﻦ ﰲ ﺃﻥ ﺃﺻﺤﺎﺏ ﺍﻻﲡﺎﻩ ﺍﻟﺪﻓﺎﻋﻲ ﻳﻐﻠﺐ ﺃﻥ‬
‫ﻳﻜﻮﻧﻮﺍ ﻣﻦ ﺍﳌﺘﺤﻤﺴﲔ ﻭﺟﺪﺍﻧﻴﺎ ﻟﻼﲡﺎﻩ ﺍﻹﺳﻼﻣﻲ ﺍﻟﺮﺍﻏﺒﲔ ﺑﺼﻔﺔ ﺃﺳﺎﺳﻴﺔ ﰲ ﺩﻋﻢ ﻣﻮﻗﻒ ﺍﻹﺳﻼﻡ ‪ ،‬ﺃﻣﺎ‬
‫ﺃﺻﺤﺎﺏ ﺍﲡﺎﻩ ﺍﳌﺴﺎﻳﺮﺓ ﻓﻬﻢ ﺃﻛﺜﺮ ﺍﻫﺘﻤﺎﻣﺎ ﺑﺎﻻﺳﺘﻤﺮﺍﺭ ﰲ ﺇﻃﺎﺭ ﺍﻟﺘﻮﺟﻬﺎﺕ ﺍﳌﺄﻟﻮﻓﺔ ﻟﻠﻌﻠﻢ ﺍﳊﺪﻳﺚ ‪.‬‬

‫ﻭﻟﻮ ﺃﻧﻨﺎ ﺣﻠﻠﻨﺎ ﺍﳌﺴﻠﻤﺎﺕ ﺍﻟﱵ ﻳﻘﻮﻡ ﻋﻠﻴﻬﺎ ﻫﺬﺍ ﺍﳌﺪﺧﻞ ﻟﻮﺟﺪﻧﺎ ﻣﺎ ﻳﻠﻲ ‪:‬‬
‫‪ -١‬ﻳﺴﻠﻢ ﺃﺻﺤﺎﺏ ﻫﺬﺍ ﺍﳌﺪﺧﻞ "ﺿﻤﻨﺎ" ﺑﺼﺤﺔ "ﻧﻈﺮﻳﺎﺕ" ﺍﻟﻌﻠﻢ ﺍﳊﺪﻳﺚ ﻭﻣﻄﺎﺑﻘﺘﻬﺎ ﻟﻠﻮﺍﻗﻊ ﲟﺎ ﻳﺘﺠﺎﻭﺯ‬
‫ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ‪.‬‬

‫‪-١٧٩-‬‬
‫‪ -٢‬ﻳﺴﻠﻢ ﺃﺻﺤﺎﺏ ﻫﺬﺍ ﺍﳌﺪﺧﻞ ﺑﺄﻥ ﺇﺛﺒﺎﺕ ﺗﻄﺎﺑﻖ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻣﻊ ﺗﻠﻚ ﺍﻟﻨﻈﺮﻳﺎﺕ ﻳﺪﻋﻢ ﻣﻜﺎﻧﺔ‬
‫ﺍﻹﺳﻼﻡ ﻛﺪﻳﻦ‪ ،‬ﻭﻳﺜﺒﺖ ﺃﻧﻪ ﻻ ﻳﺘﻌﺎﺭﺽ ﻣﻊ ﺍﻟﻌﻠﻢ )ﻻﺣﻆ ﻣﺜﻼ ﻣﺎ ﺃﻋﻠﻨﻪ ﺃﺣﺪ ﻣﻦ ﺗﺒﻨﻮﺍ ﻫﺬﺍ ﺍﳌﺪﺧﻞ‪:‬‬
‫ﻟﻴﺲ ﻫﻨﺎﻙ ﺗﻌﺎﺭﺽ ﺇﺫﻥ ﺑﲔ ﺍﻟﻘﺮﺁﻥ ﻭﻋﻠﻢ ﺍﻟﻨﻔﺲ ﰲ ﻧﻈﺮﺓ ﻛﻞ ﻣﻨﻬﻤﺎ ﺇﱃ ﺍﻟﻨﻔﺲ ﺍﻟﺒﺸﺮﻳﺔ( )ﺃﺑﻮ‬
‫ﺣﻄﺐ ‪.(٤٤ :‬‬
‫‪ -٣‬ﻋﺎﺩﺓ ﻣﺎ ﻳﻜﻮﻥ ﺇﺛﺒﺎﺕ ﺍﻟﺘﻄﺎﺑﻖ ﺑﲔ ﻣﻔﺎﻫﻴﻢ ﺍﻟﻌﻠﻢ ﺍﳊﺪﻳﺚ ﻭﺍﻟﻨﺼﻮﺹ ﺗﻄﺎﺑﻘﺎ ﺳﻄﺤﻴﺎ ﻻ ﻳﺘﺴﻢ‬
‫ﺑﺎﻷﺻﺎﻟﺔ‪.‬‬

‫ﻭﻣﻦ ﺍﻟﻮﺍﺿﺢ ﺃﻧﻪ ﻻ ﻳﺴﻌﻨﺎ ﺍﻟﺘﺴﻠﻴﻢ ﺑﺎﳌﺴﻠﻤﺔ ﺍﻷﻭﱃ ﺃﺻﻼ‪ ،‬ﻭﺫﻟﻚ ﻋﻠﻰ ﺃﺳﺎﺱ ﻣﺎ ﻫﻮ ﻣﻌﺮﻭﻑ ﻣﻦ ﺃﻥ‬
‫ﺍﻟﻨﻈﺮﻳﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺇﻥ ﻛﺎﻧﺖ ﻗﺪ ﺗﻨﻄﻮﻱ ﻋﻠﻰ ﺑﻌﺾ ﺍﳊﻘﺎﺋﻖ ﺃﻭ ﺍﻟﺘﻌﻤﻴﻤﺎﺕ ﺍﻹﻣﺒﲑﻳﻘﻴﺔ ﺍﻟﱵ ﰎ ﺍﻟﺘﺤﻘﻖ ﻣﻦ‬
‫ﺻﺪﻗﻬﺎ ﻭﺍﻗﻌﻴﺎ‪ ،‬ﺇﻻ ﺃ‪‬ﺎ ﺗﻀﻢ ﻣﺎ ﻫﻮ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ ﺑﻜﺜﲑ ﳑﺎ ﻻ ﳜﺮﺝ ﻋﻦ ﻛﻮﻧﻪ ﳎﺮﺩ ﻓﺮﻭﺽ ﻭﺃﻃﺮ ﺗﻔﺴﲑﻳﺔ‬
‫ﱂ ﲣﻀﻊ ﺑﻌﺪ ﻟﻠﺘﺤﻘﻖ ﺍﻟﻮﺍﻗﻌﻲ‪ ،‬ﺑﻞ ﺇﻥ ﺑﻌﺾ ﺍﻟﻨﻈﺮﻳﺎﺕ "ﺍﻟﻌﻠﻤﻴﺔ" ﺍﻟﱵ ﺫﺍﻉ ﺻﻴﺘﻬﺎ ﻻ ﺗﻀﻢ ﺇﻻ ﻋﺪﺩﺍ‬
‫ﳏﺪﻭﺩﺍ ﻟﻠﻐﺎﻳﺔ ﳑﺎ ﳝﻜﻦ ﺍﻋﺘﺒﺎﺭﻩ ﺣﻘﺎﺋﻖ ﺃﻭ ﻣﺸﺎﻫﺪﺍﺕ ﳏﻘﻘﺔ ﰲ ﺣﲔ ﺃﻥ ﻣﻌﻈﻢ ﳏﺘﻮﺍﻫﺎ ﺇﳕﺎ ﻫﻮ ﳑﺎ "ﺍﺑﺘﻜﺮﻩ"‬
‫ﺻﺎﺣﺐ ﺍﻟﻨﻈﺮﻳﺔ ﻣﻦ ﺗﻔﺴﲑﺍﺕ ﻣﻦ ﻋﻨﺪﻩ‪ ،‬ﳑﺎ ﳚﻌﻞ "ﺍﻟﻨﻈﺮﻳﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ" ﺑﻄﺒﻴﻌﺘﻬﺎ ﺩﺍﺋﻤﺎ ﳏﻞ ﻧﻈﺮ ﺩﺍﺋﻢ‪ ،‬ﻛﻤﺎ‬
‫ﳚﻌﻠﻬﺎ ﻣﻌﺮﺿﺔ ﺑﺎﺳﺘﻤﺮﺍﺭ ﻟﻠﺘﻌﺪﻳﻞ ﻭﺍﻟﺘﺒﺪﻳﻞ ﺑﻞ ﻟﻠﻄﺮﺡ ﻭﺍﻻﺳﺘﺒﻌﺎﺩ ﰲ ﺣﺎﻻﺕ ﻗﻠﻴﻠﺔ ﺣﻴﺚ ﳛﻞ ﳏﻠﻬﺎ ﻣﺎ ﻫﻮ‬
‫ﺃﻗﺪﺭ ﻣﻨﻬﺎ ﻋﻠﻰ ﺍﻟﺘﻔﺴﲑ‪.‬‬
‫ﻭﺑﻨﺎﺀ ﻋﻠﻰ ﺫﻟﻚ ﻓﺈﻥ ﺍﳌﻘﻮﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺍﻟﱵ ﻳﺴﻠﻢ ‪‬ﺎ ﺃﺻﺤﺎﺏ ﻫﺬﺍ ﺍﳌﺪﺧﻞ ﺗﺘﻬﺎﻭﻯ‪ ،‬ﻓﻤﺤﺎﻭﻻﺕ ﺇﺛﺒﺎﺕ ﺳﺒﻖ‬
‫ﺍﻹﺳﻼﻡ ﻟﻠﺘﻮﺻﻞ ﺇﱃ ﻣﻔﺎﻫﻴﻢ ﻭﻧﻈﺮﻳﺎﺕ ﻟﻴﺴﺖ ﳏﻘﻘﺔ ﻭﻻ ﺻﺤﻴﺤﺔ ﺃﻣﺮ ﻻ ﻳﺪﻋﻢ ﻣﻜﺎﻧﺔ ﺍﻹﺳﻼﻡ ﻭﻻ‬
‫ﻳﺄﰐ ﲞﲑ‪ ،‬ﻷﻧﻪ ﻻ ﻳﻘﺮﺑﻨﺎ ﻣﻦ ﻣﻌﺮﻓﺔ ﺍﳊﻘﻴﻘﺔ‪ .‬ﻏﺎﻳﺔ ﺍﻷﻣﺮ ﺃﻥ ﺃﺻﺤﺎﺏ ﻫﺬﺍ ﺍﳌﺪﺧﻞ ﻗﺪ ﻫﺎﳍﻢ ﺍﻟﺸﻌﻮﺭ ‪‬ﺰﳝﺔ‬
‫ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﺃﻣﺎﻡ ﺍﳊﻀﺎﺭﺓ ﺍﻟﻐﺮﺑﻴﺔ ﺍﳌﺘﻤﻴﺰﺓ ﺑﺈﺳﻬﺎﻣﺎ‪‬ﺎ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻟﺘﻜﻨﻮﻟﻮﺟﻴﺔ ﺍﳌﺘﻘﺪﻣﺔ‪ ،‬ﻭﺃ‪‬ﻢ ﳛﺎﻭﻟﻮﻥ‬
‫ﳏﺎﻭﻟﺔ ﻳﺎﺋﺴﺔ ﻟﻠﺪﻓﺎﻉ ﻋﻦ ﺩﻳﻨﻬﻢ ﺑﻄﺮﻕ ﻟﻴﺴﺖ ﻣﻨﺘﺠﺔ ﳑﺎ ﻳﺆﺩﻯ ﻋﺎﺩﺓ ﺇﱃ ﻋﻜﺲ ﻫﺪﻓﻬﻢ‪.‬‬
‫ﻭﻳﺘﺮﺗﺐ ﻋﻠﻰ ﻣﺎ ﺳﺒﻖ ﻧﺘﻴﺠﺘﺎﻥ ‪:‬‬
‫)‪ (١‬ﺃﻥ ﻧﺸﺮ ﺍﻟﺒﺤﻮﺙ ﺍﳌﻨﻄﻠﻘﺔ ﻣﻦ ﻫﺬﺍ ﺍﳌﺪﺧﻞ ﻗﺪ ﻳﻮﺣﻰ ﻟﻠﺒﻌﺾ ﺃﻥ ﻫﺬﺍ ﺍﻟﻨﻬﺞ ﳛﻘﻖ ﺃﻫﺪﺍﻑ ﺍﻟﺘﺄﺻﻴﻞ‬
‫ﺍﻹﺳﻼﻣﻲ ﰲ ﺣﲔ ﺃﻥ ﺍﻷﻣﺮ ﻟﻴﺲ ﻛﺬﻟﻚ‪.‬‬
‫)‪ (٢‬ﺃﻥ ﺻﺮﻑ ﺍﳉﻬﻮﺩ ﻭﺍﻟﻄﺎﻗﺔ ﰲ ﻫﺬﺍ ﺍﻻﲡﺎﻩ ﻟﻴﺲ ﻣﺜﻤﺮﺍ‪ ،‬ﻭﺃﻥ ﺍﻷ ‪‬ﻭﱃ ﺑﺬﻝ ﺍﳉﻬﻮﺩ ﰲ ﺍﻟﻄﺮﻳﻖ ﺍﻟﺼﺤﻴﺢ‬
‫ﻟﻠﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﺣﱴ ﻟﻮ ﱂ ﺗﻜﻦ ﲦﺮ‪‬ﺎ ﻗﺮﻳﺒﺔ ﺍﻟﺘﻨﺎﻭﻝ‪.‬‬
‫)‪ (٣‬ﺃﻥ ﺍﻟﺴﲑ ﰲ ﻫﺬﺍ ﺍﻻﲡﺎﻩ ﻭﻣﺎ ﻳﺆﺩﻯ ﺇﻟﻴﻪ ﻣﻦ ﺧﻠﻂ ﻭﺗﺸﻮﻳﺶ ﻳﺼﺮﻑ ﺍﻟﺒﺎﺣﺜﲔ ﻣﻦ ﺫﻭﻯ ﺍﻹﺧﻼﺹ‬
‫)ﻭﺇﻥ ﱂ ﻳﻜﻮﻧﻮﺍ ﻣﻦ ﺫﻭﻯ ﺍﻟﺘﻔﻬﻢ ﳊﻘﻴﻘﺔ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﺍﻟﺼﺤﻴﺢ( ﻋﻦ ﺍﻹﺳﻬﺎﻡ ﰲ ﺟﻬﻮﺩ‬
‫ﺍﻟﺘﺄﺻﻴﻞ ﺍﳊﻖ‪.‬‬

‫‪-١٨٠-‬‬
‫)‪ (٤‬ﺃﻥ ﻧﺸﺮ ﺗﻠﻚ ﺍﶈﺎﻭﻻﺕ ﻗﺪ ﻳﺆﺩﻯ ﰲ ﺑﻌﺾ ﺍﳊﺎﻻﺕ ﺍﳌﺘﻄﺮﻓﺔ ﺇﱃ ﺇﻋﻄﺎﺀ ﺍﳌﻌﺎﺭﺿﲔ ﻟﻠﺘﺄﺻﻴﻞ‬
‫ﺍﻹﺳﻼﻣﻲ ﻋﻠﻰ ﺃﺳﺲ ﺃﻳﺪﻳﻮﻟﻮﺟﻴﺔ ﻣﻌﻴﻨﺔ ﺃﺳﻠﺤﺔ ﻳﻬﺎﲨﻮﻥ ‪‬ﺎ ﺟﻬﻮﺩ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﳝﺜﻞ ﻫﺬﺍ‬
‫ﺑﻮﺿﻮﺡ ﻣﺎ ﺟﺎﺀ ﰲ ﻧﻘﺪ ﺃﺣﺪﻫﻢ ﳌﺜﻞ ﺗﻠﻚ ﺍﳉﻬﻮﺩ ﺇﺫ ﻳﻘﻮﻝ "ﱂ ﺗﺘﺠﺎﻭﺯ ﺗﻠﻚ ﺍﶈﺎﻭﻻﺕ ﺣﻘﻴﻘﺔ ﺑﺬﻝ‬
‫ﺟﻬﺪ ﻹﳚﺎﺩ ﺗﻄﺎﺑﻖ ﺑﲔ ﻗﻴﻢ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ‪ ..‬ﻭﺑﲔ ﺍﻟﻘﻴﻢ ﺍﻟﻐﺮﺑﻴﺔ ﻣﻦ ﺟﻬﺔ ‪ ،‬ﻭﺑﻴﻨﻬﺎ ﻭﺑﲔ‬
‫ﺍﻹﺳﻼﻡ ﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ‪ ،‬ﻭﻟﺬﻟﻚ ‪ ..‬ﻫﺰﻣﺖ ﺩﻋﺎﻭﻯ ‪ ..‬ﺍﻷﺳﻠﻤﺔ ﻧﻔﺴﻬﺎ ﺑﻨﻔﺴﻬﺎ )ﳐﺘﺎﺭ ﻋﺠﻮﺑﺔ‪،‬‬
‫‪.(١١٢ : ١٩٨٩‬‬

‫‪@ Bòîßý⁄a@òÏbÔrÛaB@݁†ß@Z@4brÛbq‬‬

‫ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﳉﻬﻮﺩ ﺍﻟﱵ ﺑﺬﻟﺖ ﰲ ﺇﻃﺎﺭ ﺍﳌﺪﺧﻞ ﺍﻟﺴﺎﺑﻖ ﺗﺒﺪﺃ ﻣﻨﻄﻠﻘﺔ ﻣﻦ ﺍﳌﻔﺎﻫﻴﻢ ﻭﺍﻟﻨﻈﺮﻳﺎﺕ ﺍﳊﺪﻳﺜﺔ ﲝﺜﺎ ﻋﻤﺎ‬
‫ﻳﺪﻋﻤﻬﺎ ﻣﻦ ﺍﻟﻨﺼﻮﺹ ﺍﻟﱵ ﺗﺜﺒﺖ ﺃﻥ ﺍﻹﺳﻼﻡ ﻗﺪ ﺳﺒﻖ ﺍﻟﻌﻠﻢ ﺍﳊﺪﻳﺚ ﰲ ﺍﻟﺘﻮﺻﻞ ﺇﻟﻴﻬﺎ‪ ،‬ﻓﺈﻥ ﻫﺬﺍ ﺍﳌﺪﺧﻞ‬
‫ﻋﻠﻰ ﺍﻟﻌﻜﺲ ﻣﻦ ﺫﻟﻚ ﻳﻘﻮﻡ ﻋﻠﻰ ﺃﺳﺎﺱ ﻣﻦ ﻋﺮﺽ ﻣﻔﺎﻫﻴﻢ ﺍﻹﺳﻼﻡ ﻭﺑﺴﻂ ﻣﻮﻗﻔﻪ ﻣﻦ ﺍﻟﻘﻀﺎﻳﺎ ﺍﳌﺘﺼﻠﺔ‬
‫ﺑﺎﻟﺘﺨﺼﺺ ﺍﺳﺘﻨﺒﺎﻃﺎ ﻣﻦ ﺍﳌﺼﺎﺩﺭ ﺍﻟﺸﺮﻋﻴﺔ ﺩﻭﻥ ﺍﻫﺘﻤﺎﻡ ﻳﺬﻛﺮ ﺑﺈﳚﺎﺩ ﺃﻱ "ﺗﻜﺎﻣﻞ ﺣﻘﻴﻘﻲ" ﻣﻊ ﻣﺎ ﺟﺎﺀﺕ‬
‫ﺑﻪ ﺍﻟﻌﻠﻮﻡ ﺍﳊﺪﻳﺜﺔ ﰲ ﻫﺬﺍ ﺍﻟﺸﺄﻥ‪ ،‬ﻭﺃﺻﺤﺎﺏ ﻫﺬﺍ ﺍﻻﲡﺎﻩ ﻳﺘﺼﻮﺭﻭﻥ ﺃ‪‬ﻢ ﺑﺬﻟﻚ ﻳﺪﻋﻤﻮﻥ ﲣﺼﺼﻬﻢ ﻭﻳﺜﺮﻭﻧﻪ‬
‫ﺑﺈﻋﻄﺎﺋﻪ ﻗﺎﻋﺪﺓ ﺷﺮﻋﻴﺔ‪ ،‬ﻭﰲ ﺑﻌﺾ ﺍﳊﺎﻻﺕ ﺍﳌﺘﻄﺮﻓﺔ ﻗﺪ ﻳﺮﻳﺪﻭﻥ ﺃﻥ ﻳﺜﺒﺘﻮﺍ ﺃﻧﻪ ﻻ ﺣﺎﺟﺔ ﻟﺘﺨﺼﺼﻬﻢ ﲟﺎ‬
‫ﺟﺎﺀﺕ ﺑﻪ ﺍﻟﻌﻠﻮﻡ ﺍﳊﺪﻳﺜﺔ ﻷﻥ ﺑﺈﻣﻜﺎ‪‬ﻢ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﺍﻟﺘﺮﺍﺙ ﺍﻹﺳﻼﻣﻲ ﻭﺣﺪﻩ ﰲ ﻫﺬﺍ ﺍ‪‬ﺎﻝ ‪.‬‬
‫ﻓﺘﺮﻯ ﻣﻦ ﻳﻨﻄﻠﻖ ﻣﻦ ﻫﺬﺍ ﺍﳌﺪﺧﻞ ﻳﻌﺎﰿ ﺍﳌﻮﺿﻮﻉ ﺑﻄﺮﻳﻘﺔ ﺷﺒﻴﻬﺔ ﺑﺎﻟﺪﺭﺍﺳﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﺒﺤﺘﺔ‪ ،‬ﻭﻳﺴﺘﻨﺪ‬
‫ﺇﱃ ﻣﺮﺍﺟﻊ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﺃﺳﺎﺳﺎ‪ ،‬ﺑﻨﻔﺲ ﺍﳌﻨﻬﺞ ﻭﻃﺮﻳﻘﺔ ﺍﻟﺘﻨﺎﻭﻝ ﺍﻟﱵ ﳒﺪﻫﺎ ﻋﻨﺪ ﺍﳌﺘﺨﺼﺼﲔ ﰲ ﻣﺎﺩﺓ‬
‫"ﺍﻟﺜﻘﺎﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ" ﺍﻟﱵ ﺗﺪﺭﺱ ﰲ ﺍﳉﺎﻣﻌﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ ﻟﺘﺰﻭﻳﺪ ﺍﻟﻄﻼﺏ ‪-‬ﻛﻤﺎ ﻳﺬﻛﺮ ﺃﺣﺪ ﻣﺮﺍﺟﻌﻬﺎ‪" -‬ﺑﺜﻘﺎﻓﺔ‬
‫ﻧﺎﻓﻌﺔ ﻋﻦ )ﺍﻹﺳﻼﻡ( ﺗﺆﺩﻯ ﺇﱃ ﺗﺮﺳﻴﺦ ﻣﺒﺎﺩﺋﻪ‪ ،‬ﻭﺍﻹﳝﺎﻥ ‪‬ﲟﹸﺜﻠﻪ‪ ،‬ﻭﻓﻬﻢ ﻧﻈﻤﻪ‪ ،‬ﻭﺭﺩ ﺍﻟﺸﺒﻬﺎﺕ ﻋﻨﻪ‪ ،‬ﻭﺇﺣﺒﺎﻁ‬
‫ﺍﳌﻜﺎﺋﺪ ﺍﻟﱵ ﲢﺎﻙ ﺿﺪﻩ ﻣﻦ ﺃﻋﺪﺍﺋﻪ‪ ،‬ﻭﲞﺎﺻﺔ ﰲ ﺍﳌﻀﻤﺎﺭ ﺍﻟﻔﻜﺮﻱ ﻭﺍﻟﺜﻘﺎﰲ‪) "..‬ﻋﻤﺮ ﻋﻮﺩﺓ ﺍﳋﻄﻴﺐ ‪:‬‬
‫‪.(٥ : ١٩٨٦‬‬
‫ﻭﳝﺜﻞ ﻫﺬﺍ ﺍﳌﺪﺧﻞ ﰲ ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﺇﺳﻬﺎﻡ ﳏﻤﺪ ﺭﺷﺎﺩ ﺧﻠﻴﻞ ﻭﻏﲑﻩ ﳑﻦ ﻛﺘﺒﻮﺍ ﰲ ﺇﻃﺎﺭ ﻋﻠﻢ ﺍﻟﻨﻔﺲ‬
‫ﺍﻹﺳﻼﻣﻲ )ﲟﻌﲎ ﺁﺧﺮ ﻏﲑ ﺍﳌﻌﲎ ﺍﻟﺸﺎﺋﻊ( ﺍﻟﺬﻱ ﻳﺮﺍﻩ "ﻳﻬﺪﻑ ﺇﱃ ﺩﺭﺍﺳﺔ ﺍﻟﻨﻔﺲ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺩﺭﺍﺳﺔ ﻣﻜﺘﺒﻴﺔ ﻣﻦ‬
‫ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ ﻭﺍﺟﺘﻬﺎﺩﺍﺕ ﻋﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ ﻋﻠﻰ ﻣﺮ ﺍﻟﻌﺼﻮﺭ‪ ،‬ﻟﺒﻴﺎﻥ ﻣﻮﻗﻒ ﺍﻟﺸﺮﻉ‬
‫ﻣﻨﻬﺎ ﻭﻭﺻﻔﻪ ﻷﺣﻮﺍﳍﺎ ﻭﻃﺒﻴﻌﺘﻬﺎ ‪) "..‬ﻛﻤﺎﻝ ﻣﺮﺳﻰ ‪.(٦٤ :‬‬

‫‪-١٨١-‬‬
‫ﻭﳝﺜﻠﻪ ﰲ ﻧﻄﺎﻕ ﻋﻠﻢ ﺍﻻﺟﺘﻤﺎﻉ ﻣﻌﻈﻢ ﻣﺎ ﺟﺎﺀ ﰲ ﺩﺭﺍﺳﺔ ﻋﻦ " ﺍﻹﺳﻼﻡ ﻭﻋﻠﻢ ﺍﻻﺟﺘﻤﺎﻉ ﺍﻟﻌﺎﺋﻠﻲ"‬
‫ﻟﻠﺪﻛﺘﻮﺭ ﻋﺒﺪ ﺍﻟﺮﺅﻭﻑ ﺍﳉﺮﺩﺍﻭﻯ )‪ (١٩٨٨‬ﺍﻟﺬﻱ ﺑﺪﺃ ﻛﺘﺎﺑﻪ ﺑﺈﺷﺎﺭﺓ ﺗﻮﺣﻲ ﺑﺎﺗﺒﺎﻋﻪ ﳌﺪﺧﻞ ﺍﻟﻌﻠﻮﻡ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ "ﻟﻠﻤﺴﻠﻤﲔ" )ﺹ ﺹ ‪ (١١-١٠‬ﺇﻻ ﺃﻧﻪ ﺍﻧﺘﻬﻰ ﺇﱃ ﺇﺳﻬﺎﻣﺎﺕ ﺷﺒﻴﻬﺔ ﺑﺈﺳﻬﺎﻣﺎﺕ ﻣﺪﺧﻞ‬
‫ﺍﻟﺜﻘﺎﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬
‫ﻛﻤﺎ ﳝﺜﻠﻪ ﰲ ﳏﻴﻂ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻣﺎ ﻗﺪﻣﻪ ﺩ‪ .‬ﻟﺒﻴﺐ ﺍﻟﺴﻌﻴﺪ )‪ (١٩٨٠‬ﰲ ﻛﺘﺎﺑﻪ ﻋﻦ "ﺍﻟﻌﻤﻞ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻲ‪ :‬ﻣﺪﺧﻞ ﺇﻟﻴﻪ ﻭﺩﺭﺍﺳﺔ ﻷﺻﻮﻟﻪ ﺍﻹﺳﻼﻣﻴﺔ" ﺧﺼﻮﺻﺎ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ ﻣﻨﻪ ﲢﺖ ﻋﻨﻮﺍﻥ‬
‫"ﺃﺻﻮﻝ ﺍﻟﻌﻤﻞ ﺍﻻﺟﺘﻤﺎﻋﻲ ﰲ ﺍﻹﺳﻼﻡ" ﺣﻴﺚ ﻳﻘﻮﻡ ﺍﳌﺆﻟﻒ ﺑﺎﺳﺘﻌﺮﺍﺽ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻭﺍﻷﺣﺎﺩﻳﺚ‬
‫ﺍﻟﺸﺮﻳﻔﺔ ﻭﻣﻮﺍﻗﻒ ﺍﻟﺴﻠﻒ ﺍﻟﱵ ﺗﺼﻮﺭ ﻣﻮﻗﻒ ﺍﻹﺳﻼﻡ ﻭﳑﺎﺭﺳﺔ ﺍﳌﺴﻠﻤﲔ ﰲ ﺟﻮﺍﻧﺐ ﻭﳎﺎﻻﺕ ﻣﺘﻌﺪﺩﺓ ﻣﻦ‬
‫ﳎﺎﻻﺕ ﳑﺎﺭﺳﺔ ﺍﳌﻬﻨﺔ‪ ،‬ﺣﻴﺚ ﻋﻘﺪ ﻓﺼﻮﻻ ﻟﻠﺤﺪﻳﺚ ﻋﻦ ﺃﺻﻮﻝ ﺧﺪﻣﺔ ﺍﳉﻤﺎﻋﺔ ﰲ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺃﺻﻮﻝ ﺍﳋﺪﻣﺔ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﰲ ﳎﺎﻻﺕ ﺍﻷﺳﺮﺓ ﻭﺍﻟﻄﻔﻮﻟﺔ‪ ،‬ﻭﺍ‪‬ﺎﻝ ﺍﻟﻄﱯ ﻣﻦ ﻣﻨﻈﻮﺭ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻗﺪ ﺑﺬﻝ ﺍﳌﺆﻟﻒ ﺟﻬﺪﺍ ﻛﺒﲑﺍ‬
‫ﰲ ﲡﻤﻴﻊ ﺍﻟﻨﺼﻮﺹ ﺍﻟﱵ ﺗﻼﺋﻢ ﻛﻞ ﺟﺎﻧﺐ ﻣﻦ ﺗﻠﻚ ﺍﳉﻮﺍﻧﺐ ﺍﳌﺨﺘﺎﺭﺓ‪ ،‬ﻭﻟﻜﻦ ﺩﻭﻥ ﺃﻱ ﳏﺎﻭﻟﺔ ﻟﻠﺮﺑﻂ ﺑﻴﻨﻬﺎ‬
‫ﻭﺑﲔ ﺍﻷﻃﺮ ﺍﳌﺴﺘﻤﺪﺓ ﻣﻦ ﻧﻈﺮﻳﺎﺕ ﺍﳌﻤﺎﺭﺳﺔ ﺍﳊﺪﻳﺜﺔ‪.‬‬
‫ﻭﻗﺪ ﻗﺪﻡ ﺩ‪ .‬ﻋﻠﻰ ﺣﺴﲔ ﺯﻳﺪﺍﻥ ﺩﺭﺍﺳﺔ ﻣﻮﺿﻮﻋﻬﺎ "ﺩﻭﺭ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﰲ ﺍﻟﻌﻤﻞ ﻣﻊ‬
‫ﺍﳌﻨﺤﺮﻓﲔ‪ :‬ﻣﻨﻈﻮﺭ ﺇﺳﻼﻣﻲ" ﺍﺳﺘﻘﻰ ﻓﻴﻬﺎ ﻣﺎﺩﺗﻪ ﻣﻦ ﺍﳌﺼﺎﺩﺭ ﺍﻟﺸﺮﻋﻴﺔ ﻋﻦ ﻗﺼﺪ ﺣﻴﺚ ﻗﺎﻝ " ﳛﺘﻮﻯ ﺍﻹﺳﻼﻡ‬
‫ﻼ ﻭﺗﻔﺴﲑﹰﺍ ﻭﻋﻼﺟﹰﺎ‪ ...‬ﻭﻗﺪ ﺣﺮﺹ ﺍﻟﺒﺎﺣﺚ‬
‫ﻋﻠﻰ ﺗﺼﻮﺭ ﻣﺘﻜﺎﻣﻞ ﻟﻠﺘﻌﺎﻣﻞ ﻣﻊ ﻇﺎﻫﺮﺓ ﺍﻻﳓﺮﺍﻑ ﻭﺻﻔﺎ ﻭﲢﻠﻴ ﹰ‬
‫ﻋﻠﻰ ﺃﻥ ﻳﻘﺘﺼﺮ ﰲ ﺇﻋﺪﺍﺩﻩ ﳍﺬﺍ )ﺍﻟﺒﺤﺚ( ﻋﻠﻰ ﺍﳌﺮﺍﺟﻊ ﺍﻹﺳﻼﻣﻴﺔ ﺣﱴ ﻻ ﻳﻘﻊ ﺃﺳﲑﺍ ﻟﻠﻔﻜﺮ ﺍﻟﻮﺿﻌﻲ‪."..‬‬
‫)‪.(٣ : ١٩٩١‬‬
‫ﻭﺑﺼﻔﺔ ﻋﺎﻣﺔ ﻓﺈﻥ ﺍﳉﻬﻮﺩ ﺍﻟﱵ ﺗﺒﺬﻝ ﰲ ﻧﻄﺎﻕ ﻫﺬﺍ ﺍﳌﺪﺧﻞ ﻭﺇﻥ ﱂ ﺗﺘﺤﻘﻖ ﳍﺎ ﺷﺮﻭﻁ ﺍﻟﺘﺄﺻﻴﻞ‬
‫ﺍﻟﻜﺎﻣﻠﺔ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺬﻱ ﺃﻭﺿﺤﻨﺎﻩ‪ ،‬ﺇﻻ ﺃ‪‬ﺎ ﻃﺎﳌﺎ ﻛﺎﻧﺖ ﺟﻬﻮﺩﺍ ﺟﺎﺩﺓ ﻭﻣﻨﻈﻤﺔ‪ ،‬ﺗﺘﺴﻢ ﺑﺎﻟﺘﻌﻤﻖ ﻭﺍﻟﺒﺼﲑﺓ‬
‫ﻓﺈ‪‬ﺎ ﻭﻻ ﺷﻚ ﺗﻘﺪﻡ ﻣﺎﺩﺓ ﳝﻜﻦ ﻟﻠﺠﻬﻮﺩ ﺍﻟﺘﺄﺻﻴﻠﻴﺔ ﺍﻟﺘﺎﻟﻴﺔ ﺃﻥ ﺗﺴﺘﻔﻴﺪ ﻣﻨﻬﺎ‪ ،‬ﻭﺑﺸﺮﻁ ﺃﻻ ﺗﻮﺣﻲ ﺗﻠﻚ‬
‫ﺍﻟﻜﺘﺎﺑﺎﺕ ﺑﺄ‪‬ﺎ ﺗﻘﺪﻡ ﻧﺘﺎﺟﺎ "ﻣﻜﺘﻤﻼ" ﻣﻦ ﻧﻮﻉ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻷﻥ ﻫﺬﺍ ﺇﻥ ﺣﺪﺙ ﻓﺎﻧﻪ ﳚﺮ‬
‫ﺟﻬﻮﺩ ﺍﻟﺒﺎﺣﺜﲔ ﺍﻵﺧﺮﻳﻦ ﰲ ﻏﲑ ﺍﻻﲡﺎﻩ ﺍﳌﻄﻠﻮﺏ ﻣﻦ ﺟﻬﺔ‪ ،‬ﻛﻤﺎ ﺃﻧﻪ ﻗﺪ ﻳﺆﺩﻯ ﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ ﺇﱃ ﺷﻌﻮﺭ‬
‫ﻏﲑﻫﻢ ﺑﺄﻥ ﻋﻤﻠﻴﺔ ﺍﻟﺘﺄﺻﻴﻞ ﻗﺪ ﺑﻠﻐﺖ ﻣﺪﺍﻫﺎ ﺭﻏﻢ ﺃ‪‬ﺎ ﰲ ﻭﺍﻗﻊ ﺍﻷﻣﺮ ﻻﺯﺍﻟﺖ ﰲ ﺑﺪﺍﻳﺎ‪‬ﺎ ﺍﻷﻭﱃ‪.‬‬
‫ﻭﺇﺫﻥ ﻓﺈﻥ ﺍﳉﻬﻮﺩ ﺍﻟﱵ ﺗﺒﺬﻝ ﻻﺳﺘﺨﻼﺹ ﻣﺎ ﰲ ﺍﳌﺼﺎﺩﺭ ﺍﻟﺸﺮﻋﻴﺔ ﻣﻦ ﻗﻮﺍﻋﺪ ﺃﻭ ﻣﺒﺎﺩﺉ ﻋﺎﻣﺔ ﺃﻭ ﺣﻘﺎﺋﻖ‬
‫ﻣﻘﺮﺭﺓ ﳑﺎ ﻳﺘﺼﻞ ﺑﺎﻟﺘﺨﺼﻴﺺ ﺍﻟﻌﻠﻤﻲ ﺃﻭ ﺍﳌﻬﲏ ﺗﻌﺘﱪ "ﺧﻄﻮﺓ" ﻋﻠﻰ ﺍﻟﻄﺮﻳﻖ ﺇﱃ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻭﺇﻥ ﱂ‬
‫ﺗﻌﺘﱪ ﺗﺄﺻﻴﻼ ﺇﺳﻼﻣﻴﺎ ﺑﺎﳌﻌﲎ ﺍﻟﺸﺎﻣﻞ ‪ -‬ﻓﻬﺬﺍ ﻳﺘﻄﻠﺐ ﺇﺿﺎﻓﺔ ﺇﱃ ﺫﻟﻚ ﺍﺳﺘﻴﻌﺎﺑﺎ ﻛﺎﻓﻴﺎ ﻹﺳﻬﺎﻣﺎﺕ ﺍﻟﻌﻠﻢ‬
‫ﺍﳊﺪﻳﺚ ﻭﺗﻜﺎﻣﻼ ﺑﻴﻨﻬﻤﺎ ﺑﺸﻜﻞ ﺣﻘﻴﻘﻲ ‪.‬‬

‫‪-١٨٢-‬‬
 ‫‪"ò•b@´à܎½a@†äÇB@òîÇbànuüa@âìÜÈÛa@݁†ß@Z@4bÈia‰‬‬

‫ﻳﻘﻮﻡ ﻫﺬﺍ ﺍﳌﺪﺧﻞ ﻋﻠﻰ ﻧﻮﻉ ﻣﻦ ﺍﻟﺘﺴﻠﻴﻢ "ﺍﳌﻌﻠﻦ ﺃﻭ ﺍﻟﻀﻤﲏ" ﺑﺴﻼﻣﺔ ﺍﳌﻨﻬﺞ ﺍﻟﻌﻠﻤﻲ ﺍﻟﺘﻘﻠﻴﺪﻱ ﺍﳌﺴﺘﺨﺪﻡ ﰲ‬
‫ﺍﻟﻮﻗﺖ ﺍﳊﺎﺿﺮ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﺍﻟﺘﺴﻠﻴﻢ ﺑﺼﺤﺔ ﺍﻟﻨﺘﺎﺋﺞ ﺍﻟﱵ ﰎ ﺍﻟﺘﻮﺻﻞ ﺇﻟﻴﻬﺎ ﺑﺎﺳﺘﺨﺪﺍﻣﻪ‪ ،‬ﻭﻟﻜﻦ ﻣﻊ‬
‫ﺍﻻﻗﺘﻨﺎﻉ ﺑﻀﺮﻭﺭﺓ ﺗﻮﺟﻴﻪ ﺟﻬﻮﺩ ﺧﺎﺻﺔ ﻟﺪﺭﺍﺳﺔ ﺳﻠﻮﻙ ﺍﻟﻔﺮﺩ ﺍﳌﺴﻠﻢ ﻭﺍ‪‬ﺘﻤﻊ ﺍﳌﺴﻠﻢ ﺑﺎﻋﺘﺒﺎﺭﻫﺎ ﻓﺌﺎﺕ‬
‫ﻣﺘﻤﻴﺰﺓ ﲞﺼﻮﺻﻴﺘﻬﺎ ﻣﻦ ﺑﲔ ﺍﻟﻔﺌﺎﺕ ﺍﻟﱵ ﺗﺘﻮﱃ ﺗﻠﻚ ﺍﻟﻌﻠﻮﻡ ﺩﺭﺍﺳﺘﻬﺎ‪ ،‬ﲝﻴﺚ ﻳﻨﺸﺄ ﻧﺘﻴﺠﺔ ﳍﺬﺍ ﻓﺮﻉ ﻣﻦ‬
‫ﻓﺮﻭﻉ ﺍﻟﺪﺭﺍﺳﺔ ﰲ ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﻣﺜﻼ ﻳﻨﺼﺐ ﻋﻠﻰ "ﺍﻟﺴﻠﻮﻙ ﺍﻟﺪﻳﲏ ﻟﻺﻧﺴﺎﻥ ﺍﳌﺴﻠﻢ"‪ ،‬ﺃﻭ ﻳﻨﺸﺄ ﻓﺮﻉ ﻟﻌﻠﻢ‬
‫ﺍﻻﺟﺘﻤﺎﻉ ﻳﻨﺼﺐ ﻋﻠﻰ "ﺩﺭﺍﺳﺔ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ"‪ ،‬ﻳﻄﻠﻖ ﻋﻠﻴﻪ ﰲ ﺍﳊﺎﻟﺔ ﺍﻷﻭﱃ "ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﺍﻹﺳﻼﻣﻲ"‬
‫)ﺑﺄﺣﺪ ﺍﳌﻌﺎﱐ ﺍﻟﱵ ﻳﺮﺩ ‪‬ﺎ ﻫﺬﺍ ﺍﻻﺻﻄﻼﺡ ﰲ ﻛﺘﺎﺑﺎﺕ ﻋﻠﻢ ﺍﻟﻨﻔﺲ"‪ ،‬ﻭﰲ ﺍﳊﺎﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ "ﻋﻠﻢ ﺍﻻﺟﺘﻤﺎﻉ‬
‫ﺍﻹﺳﻼﻣﻲ" )ﺑﺄﺣﺪ ﺍﳌﻌﺎﱐ ﺍﳌﺴﺘﺨﺪﻣﺔ ﺃﻳﻀﹰﺎ(‪ .‬ﻭﺃﻣﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻤﻬﻦ ﻓﺈﻥ ﻫﺬﺍ ﺍﳌﺪﺧﻞ ﻳﺘﻤﺜﻞ ﰲ ﺗﻄﺒﻴﻖ ﻃﺮﻕ‬
‫ﻭﻣﻨﻬﺠﻴﺎﺕ ﺍﻟﺘﺪﺧﻞ ﺍﳌﻬﲏ ﺍﳊﺎﻟﻴﺔ ﺩﻭﻥ ﺗﻌﺪﻳﻞ ﻛﺒﲑ ﻭﻟﻜﻦ ﻟﺘﺤﻘﻴﻖ ﺃﻫﺪﺍﻑ ﺍ‪‬ﺘﻤﻊ ﺍﳌﺴﻠﻢ ﰲ ﺇﻃﺎﺭ ﻣﺎ ﺃﺻﺒﺢ‬
‫ﻳﻌﺮﻑ "ﺑﺎﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ" ﰲ ﺑﻌﺾ ﺍﻟﻜﺘﺎﺑﺎﺕ ﺍﳊﺪﻳﺜﺔ‪.‬‬
‫ﻓﺄﻣﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻌﻠﻢ ﺍﻟﻨﻔﺲ ﻓﻠﻌﻞ ﺃﻭﻝ ﻣﻦ ﺩﻋﺎ ﺇﱃ ﺑﻨﺎﺀ "ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﺍﻹﺳﻼﻣﻲ" ‪‬ﺬﺍ ﺍﳌﻀﻤﻮﻥ ﻛﺎﻥ‬
‫ﺩ‪ .‬ﺃﲪﺪ ﻓﺆﺍﺩ ﺍﻷﻫﻮﺍﱐ ﺍﻟﺬﻱ ﺃﺷﺎﺭ ﰲ ﺗﻘﺪﳝﻪ ﻟﻜﺘﺎﺏ ﻋﻦ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻨﻔﺴﻴﺔ ﻋﻨﺪ ﻋﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ ﰲ ﻋﺎﻡ‬
‫‪ ١٩٦٢‬ﺇﱃ ﺃﻧﻨﺎ " ﺇﺫﺍ ﻛﻨﺎ ﺃﻓﺴﺤﻨﺎ ﺍ‪‬ﺎﻝ ﻟﺪﺭﺍﺳﺔ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﺪﻳﻨﻴﺔ ﻧﻔﺴﺎﻧﻴﺎ‪ ،‬ﻓﻼ ﻏﺮﺍﺑﺔ ﺃﻥ ﻧﻘﻮﻝ ﺑﻮﺟﻮﺩ ﻋﻠﻢ‬
‫ﻧﻔﺲ ﺇﺳﻼﻣﻲ ﻛﻤﺎ ﻧﻘﻮﻝ ﺑﻮﺟﻮﺩ ﻋﻠﻢ ﻧﻔﺲ ﻧﺼﺮﺍﱐ ‪ ..‬ﻻﺧﺘﻼﻑ ﺧﺼﺎﺋﺺ ﻛﻞ ﺩﻳﻦ ﻣﻦ ﺍﻷﺩﻳﺎﻥ" )ﻛﻤﺎﻝ‬
‫ﻣﺮﺳﻰ ‪.(٧ - ٦ :‬‬
‫ﻭﻗﺪ ﺃﺷﺎﺭ ﺩ‪ .‬ﻓﺆﺍﺩ ﺃﺑﻮ ﺣﻄﺐ ﰲ ﲢﻠﻴﻠﻪ ﳍﺬﺍ ﺍﻟﺘﻮﺟﻪ )ﺹ ‪ (٤٦‬ﺇﱃ ﺃﻧﻨﺎ ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﻧﺴﺘﺸﻒ ﳑﺎ‬
‫ﻛﺘﺐ ﰲ ﻫﺬﺍ ﺍﻻﲡﺎﻩ ﺍﻟﺪﻋﻮﺓ "ﻟﺒﻨﺎﺀ ﻓﺮﻉ ﻣﻦ ﻓﺮﻭﻉ ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﻳﻬﺘﻢ ﺑﺎﻟﺪﻳﻦ ﺍﻹﺳﻼﻣﻲ ﻛﻤﺎ ‪‬ﺘﻢ ﻓﺮﻭﻋﻪ‬
‫ﺍﻷﺧﺮﻯ ﲟﺠﺎﻻﺕ ﺍﻫﺘﻤﺎﻣﻬﺎ"‪ ،‬ﻛﻤﺎ ﺃﻧﻪ ﺑﻌﺪ ﺃﻥ ﻗﺎﻡ ﲟﺮﺍﺟﻌﺔ ﺑﻌﺾ ﺍﻟﻜﺘﺎﺑﺎﺕ ﺍﻟﱵ ﺳﺎﺭﺕ ﰲ ﻫﺬﺍ ﺍﻻﲡﺎﻩ ﻗﺪ‬
‫ﺑﲔ ﺃﻥ ﺑﻌﻀﻬﺎ ﻳﺬﻛﺮ ﺻﺮﺍﺣﺔ "ﺃﻧﻪ ﻟﻦ ﻳﻄﻤﺢ ﰲ ﺃﻥ ﻳﺴﺘﻨﺒﻂ ﻟﻪ ﻣﻨﻬﺠﺎ ﺟﺪﻳﺪﺍ‪ ،‬ﺇﳕﺎ ﻫﻮ ﻳﺴﺘﻮﺣﻲ ﻟﺬﻟﻚ ﻣﺎ‬
‫ﺍﻧﺘﻬﺠﻪ ﺑﻌﺾ ﺃﺋﻤﺔ ﺍﻟﺒﺤﺚ ﺍﻟﻐﺮﺑﻴﲔ ﻣﻦ ﻣﻨﺎﻫﺞ"‪ ،‬ﻭﻣﻦ ﻫﺬﺍ ﻧﺮﻯ ﺃﻥ ﺍﻟﻘﻀﻴﺔ ﺑﺎﻟﻨﺴﺒﺔ ﻷﺻﺤﺎﺏ ﻫﺬﺍ ﺍﻟﺘﻮﺟﻪ‬
‫ﻻ ﲣﺮﺝ ﻋﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺏ ﻟﺪﺭﺍﺳﺔ ﺍﳋﱪﺓ ﺍﻟﺪﻳﻨﻴﺔ ﻟﻺﻧﺴﺎﻥ ﺑﺎﺳﺘﺨﺪﺍﻡ ﻧﻔﺲ ﻣﻨﺎﻫﺞ ﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﺘﻘﻠﻴﺪﻳﺔ ﰲ ﻋﻠﻢ‬
‫ﺍﻟﻨﻔﺲ ‪.‬‬
‫ﺃﻣﺎ ﰲ ﳏﻴﻂ ﻋﻠﻢ ﺍﻻﺟﺘﻤﺎﻉ ﻓﻘﺪ ﺩﻋﺎ ﺇﻟﻴﺎﺱ ﺑﺎﻳﻮﻧﺲ ﰲ ﺃﺣﺪ ﻛﺘﺎﺑﺎﺗﻪ ﺍﳌﺒﻜﺮﺓ ﺇﱃ ﻣﺎ ﺃﲰﺎﻩ "ﺑﻌﻠﻢ‬
‫ﺍﺟﺘﻤﺎﻉ ﺇﺳﻼﻣﻲ" ﻟﺴﺪ ﺍﻟﻔﺮﺍﻍ ﰲ ﻛﺘﺎﺑﺎﺕ ﻋﻠﻢ ﺍﻻﺟﺘﻤﺎﻉ ﺣﻮﻝ "ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﺃﻭ ‪ ..‬ﻣﻨﻄﻘﺔ ﺍﻟﺜﻘﺎﻓﺔ‬

‫‪-١٨٣-‬‬
‫ﺍﻹﺳﻼﻣﻴﺔ ‪) ..‬ﺣﻴﺚ( ﺃﻥ ﺍﻟﺪﺭﺍﺳﺔ ﺍﳌﻨﻈﻤﺔ ﻟﻺﺳﻼﻡ ﺣﻘﻞ ﻣﻬﻤﻞ ﺇﳘﺎﻻ ﺟﺴﻴﻤﺎ ﰲ ﻋﻠﻢ ﺍﻻﺟﺘﻤﺎﻉ‪ ،‬ﻓﻼ‬
‫ﺗﻜﺎﺩ ﺗﻜﻮﻥ ﻫﻨﺎﻙ ﺩﺭﺍﺳﺔ ﺍﺟﺘﻤﺎﻋﻴﺔ ﻟﻺﺳﻼﻡ ﻭﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ‪ ..‬ﺇﻧﻨﺎ ﰲ ﺣﺎﺟﺔ ﺇﱃ ﻋﻠﻢ ﺍﺟﺘﻤﺎﻉ‬
‫ﺇﺳﻼﻣﻲ ﻣﻦ ﺃﺟﻞ ﻓﻬﻢ ﺍﳌﻌﺘﻘﺪﺍﺕ ﻭﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ" )ﺑﺎﻳﻮﻧﺲ ‪.(٤٤-٤٢ : ١٩٨٤ ،‬‬
‫ﻭﻳﺴﲑ ﺩ‪ .‬ﺯﻛﻰ ﺇﲰﺎﻋﻴﻞ ﰲ ﻧﻔﺲ ﺍﻻﲡﺎﻩ ﺑﻮﺿﻮﺡ ﺇﺫ ﻳﻘﺮﺭ ﺃﻥ "ﻋﻠﻢ ﺍﻻﺟﺘﻤﺎﻉ ﺍﻹﺳﻼﻣﻲ ﻣﻦ‬
‫ﺣﻴﺚ ﻛﻮﻧﻪ ﻋﻠﻤﺎ ﻳﺪﺭﺱ ﺍﻟﻈﻮﺍﻫﺮ ﻭﺍﻟﻨﻈﻢ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺩﺭﺍﺳﺔ ﻭﺻﻔﻴﺔ ﺗﻘﺮﻳﺮﻳﺔ ﺗﻌﱪ ﻋﻤﺎ ﻫﻮ ﻛﺎﺋﻦ ﻣﻦ‬
‫ﺍﻟﻨﻈﻢ‪) ،‬ﺃﻣﺎ( ﻣﻦ ﺣﻴﺚ ﻫﻮ ﺇﺳﻼﻣﻲ ﺍﻻﲡﺎﻩ ﻓﺎﻧﻪ ﻳﺪﺭﺱ ﻫﺬﻩ ﺍﻟﻨﻈﻢ ﻭﺍﻟﻮﻗﺎﺋﻊ ﻣﻦ ﻣﻨﻄﻠﻖ ﺇﺳﻼﻣﻲ ﺍﺟﺘﻤﺎﻋﻲ‬
‫ﺃﻱ ﻣﻦ ﺣﻴﺚ ﺩﺭﺍﺳﺔ ﻫﺬﻩ ﺍﻟﻈﻮﺍﻫﺮ ﻭﺍﻟﻨﻈﻢ ﻭﺍﻟﻌﻼﻗﺎﺕ ﻭﺍﻟﺘﻔﺎﻋﻼﺕ ﺍﻟﻨﺎﺷﺌﺔ ﻋﻦ ﺍﺣﺘﻜﺎﻙ ﺍﳌﺴﻠﻤﲔ ﺑﺒﻌﻀﻬﻢ‬
‫ﺍﻟﺒﻌﺾ ﻭﺑﻐﲑﻫﻢ ﰲ ﻣﻌﺎﻣﻼ‪‬ﻢ ﻭﺿﻤﺎﺋﺮﻫﻢ ﻭﻧﺴﻜﻬﻢ‪ ،‬ﺃﻭ ﺩﺭﺍﺳﺔ ﻧﻈﻤﻬﻢ ﻭﻋﻼﻗﺎ‪‬ﻢ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻣﻊ ﻏﲑ‬
‫ﺍﳌﺴﻠﻤﲔ‪ ،(٢٤: ١٩٨٨) "..‬ﰒ ﺇﻧﻪ ﻳﺆﻛﺪ ﺃﻥ ﻋﻠﻢ ﺍﻻﺟﺘﻤﺎﻉ ﺍﻹﺳﻼﻣﻲ ﻟﻴﺲ ﻋﻠﻤﺎ ﻣﻌﻴﺎﺭﻳﺎ ﻳﺪﺭﺱ ﻣﺎ‬
‫ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ‪ ،‬ﻭﻳﺸﲑ ﺇﱃ ﺃﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﻋﻠﻢ ﺍﻻﺟﺘﻤﺎﻉ ﺍﻟﺪﻳﲏ ﻳﺪﺭﺱ ﺍﻟﻈﺎﻫﺮﺓ ﺍﻟﺪﻳﻨﻴﺔ ﰲ ﻋﻤﻮﻣﻬﺎ ﻓﺈﻥ ﻋﻠﻢ‬
‫ﺍﻻﺟﺘﻤﺎﻉ ﺍﻹﺳﻼﻣﻲ ﻳﻘﺘﺼﺮ ﻋﻠﻰ "ﺍﻟﻈﻮﺍﻫﺮ ﺍﻹﺳﻼﻣﻴﺔ"‪ ،‬ﻭﻳﻘﺮﺭ ﺃﻥ ﻋﻠﻢ ﺍﻻﺟﺘﻤﺎﻉ ﺍﻟﺪﻳﲏ ﻭﻋﻠﻢ ﺍﻻﺟﺘﻤﺎﻉ‬
‫ﺍﻹﺳﻼﻣﻲ ﻛﻼﳘﺎ "ﻻ ﻳﻬﺘﻢ ﺑﺒﻴﺎﻥ ﺃﺛﺮ ﺍﺗﺒﺎﻉ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﺪﻳﻨﻴﺔ ﻭﻣﺰﺍﻳﺎﻫﺎ" )ﺹ‪.(٢٦‬‬
‫ﺃﻣﺎ ﰲ ﳏﻴﻂ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻓﻠﻌﻞ ﺃﻭﻝ ﻣﻦ ﺩﻋﺎ ﻻﺳﺘﺨﺪﺍﻡ ﺍﺻﻄﻼﺡ "ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ" ‪‬ﺬﺍ ﺍﳌﻌﲎ ﺍﶈﺪﺩ ﻫﻮ ‪ .‬ﺩ‪ .‬ﳏﻤﺪ ﺃﲪﺪ ﻋﺒﺪ ﺍﳍﺎﺩﻱ ﰲ ﻛﺘﺎﺑﻪ ‪‬ﺬﺍ ﺍﻟﻌﻨﻮﺍﻥ )‪ (١٩٨٨‬ﺣﻴﺚ‬
‫ﻳﻮﺿﺢ ﻓﻴﻪ ﻫﺪﻓﻪ ﺑﻐﲑ ﺍﻟﺘﺒﺎﺱ ﺣﻴﺚ ﻳﻘﻮﻝ " ﺃﻥ ﻣﺎ ﻧﻘﺼﺪﻩ ﺑﺎﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪ ..‬ﻫﻮ ﺍﺳﺘﺨﺪﺍﻡ‬
‫ﻃﺮﻕ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺫﺍ‪‬ﺎ ﺑﺄﺩﻭﺍ‪‬ﺎ ﻭﺃﺳﺎﻟﻴﺒﻬﺎ ﻭﺗﻜﻨﻴﻜﻬﺎ ﰲ ﲢﻘﻴﻖ ﺃﻫﺪﺍﻑ ﺍﻟﺪﻳﻦ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺃﻱ ﺃ‪‬ﺎ‬
‫ﳎﺎﻝ ﺟﺪﻳﺪ ﻣﻦ ﳎﺎﻻﺕ ﺍﻟﻌﻤﻞ ﺑﺎﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺷﺄﻥ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍ‪‬ﺎﻻﺕ ﺍﻷﺧﺮﻯ" )ﺹ ‪،(٣٣٥‬‬
‫ﻓﻜﺄﻥ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪‬ﺬﺍ ﺍﳌﻌﲎ ﺗﺴﻠﻢ ﺑﺎﻟﻄﺮﻕ ﺍﻟﺘﻘﻠﻴﺪﻳﺔ ﻭﺍﻟﻮﺳﺎﺋﻞ ﺍﻟﺘﻘﻠﻴﺪﻳﺔ ﺍﳊﺎﻟﻴﺔ ﻟﻠﻤﻬﻨﺔ‬
‫ﻭﻟﻜﻨﻬﺎ ﻓﻘﻂ "ﲣﺼﺺ" ﺍﻷﻫﺪﺍﻑ ﺍﳌﻬﻨﻴﺔ ﻣﻦ ﺣﻴﺚ ﺃﻧﻪ ﺗﻮﺟﻬﻬﺎ ﺇﱃ ﺧﺪﻣﺔ ﺃﻫﺪﺍﻑ ﺍ‪‬ﺘﻤﻊ ﺍﳌﺴﻠﻢ‪ ،‬ﻭﰲ ﻫﺬﺍ‬
‫ﺧﺮﻭﺝ ﻣﻦ ﺍﻟﺪﺍﺋﺮﺓ ﺍﻟﻀﻴﻘﺔ "ﻟﻌﻠﻤﻨﺔ" ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻟﱵ ﺳﺎﺩﺕ ﰲ ﺍ‪‬ﺘﻤﻌﺎﺕ ﻏﲑ ﺍﻹﺳﻼﻣﻴﺔ ﺭﺩﺣﺎ‬
‫ﻃﻮﻳﻼ ﻣﻦ ﺍﻟﺰﻣﻦ ﺇﱃ ﺳﻌﺔ ﺍﻻﻟﺘﺰﺍﻡ ﺑﺄﻫﺪﺍﻑ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬
‫ﻭﻣﻦ ﺍﻟﻮﺍﺿﺢ ﺃﻥ ﺍﳉﻬﻮﺩ ﺍﻟﱵ ﺗﺒﺬﻝ ﰲ ﻧﻄﺎﻕ ﻣﺪﺧﻞ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ "ﻋﻨﺪ ﺍﳌﺴﻠﻤﲔ" ﻭﺍﻥ‬
‫ﻛﺎﻧﺖ ﺗﺴﺪ ﻓﺮﺍﻏﺎ ﻻ ﳚ ‪‬ﻤﻞ ﲟﺠﺘﻤﻊ ﻣﺴﻠﻢ ﺃﻥ ﻳﻬﻤﻠﻪ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ‪ ،‬ﺇﻻ ﺃ‪‬ﺎ ﰲ ﺫﺍ‪‬ﺎ ﻻ ﳝﻜﻦ ﺍﻻﻛﺘﻔﺎﺀ‬
‫‪‬ﺎ ﻛﺠﻬﻮﺩ ﲤﺜﻞ "ﺍﻟﺘـﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ" ‪ ..‬ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺑﺎﳌﻔﻬﻮﻡ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻓﻠﻘﺪ ﺭﺃﻳﻨﺎ ﺃﻥ ﻣﻦ ﻛﺘﺒﻮﺍ‬
‫ﰲ ﺇﻃﺎﺭ ﻫﺬﺍ ﺍﳌﺪﺧﻞ ﺇﳕﺎ ﻳﺒﺪﺃﻭﻥ ﺑﺎﻟﺘﺴﻠﻴﻢ ﻋﺎﺩﺓ ﲟﺎ ﻫﻮ ﻣﺘﻌﺎﺭﻑ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﻨﻮﺍﺣﻲ ﺍﳌﻨﻬﺠﻴﺔ ﺃﻭ ﺍﻟﻨﻈﺮﻳﺔ ﰲ‬
‫ﻧﻄﺎﻕ ﺍﻟﺘﺨﺼﺺ ﻭﻟﻜﻨﻬﻢ ﻳﻄﺒﻘﻮ‪‬ﻢ ﰲ ﺩﺭﺍﺳﺔ )ﰲ ﺣﺎﻟﺔ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻨﻈﺮﻳﺔ( ﺃﻭ ﺇﺻﻼﺡ )ﰲ ﺣﺎﻟﺔ ﺍﳌﻬﻦ( ﺍ‪‬ﺘﻤﻊ‬
‫ﺍﳌﺴﻠﻢ‪ ،‬ﺩﻭﻥ ﺑﺬﻝ ﺟﻬﻮﺩ ﺟﺎﺩﺓ ﻹﻋﺎﺩﺓ ﺍﻟﻨﻈﺮ ﻭﺍﳌﺮﺍﺟﻌﺔ ﺍﻟﱵ ﺗﺘﺠﺎﻭﺯ ﺗﻠﻚ ﺍﳌﻨﻄﻠﻘﺎﺕ ﺍﳌﻨﻬﺠﻴﺔ ﺃﻭ ﺍﻟﻨﻈﺮﻳﺔ‬
‫ﺍﻟﺘﻘﻠﻴﺪﻳﺔ ﰲ ﺍﲡﺎﻩ ﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ ﺍﻟﺼﺤﻴﺢ‪.‬‬

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‫ﻭﻟﻜﻨﻨﺎ ﻧﻮﺩ ﺃﻥ ﻧﻔﺮﻕ ﻫﻨﺎ ﺑﲔ ﻣﻮﻗﻔﲔ ﻭﺍﺿﺤﲔ ﳝﻜﻦ ﻣﻼﺣﻈﺘﻬﻤﺎ ﰲ ﺍﻷﻋﻤﺎﻝ ﺍﳌﻨﻄﻠﻘﺔ ﻣﻦ ﻫﺬﺍ‬
‫ﺍﻟﺘﻮﺟﻪ ﻓﻴﻤﺎ ﻳﺘﺼﻞ ﺑﺄﺳﺒﺎﺏ ﺗﺴﻠﻴﻢ ﺃﺻﺤﺎ‪‬ﺎ ﺑﺎﳌﻨﺎﻫﺞ ﻭﺍﳌﻨﻄﻠﻘﺎﺕ ﺍﻟﺘﻘﻠﻴﺪﻳﺔ ﰲ ﺍﻟﺘﺨﺼﺺ‪:‬‬
‫‪ -١‬ﻓﺒﻌﺾ ﺍﻟﻜﺘﺎﺏ ﻳﺴﻠﻤﻮﻥ ﺑﺎﳌﻨﺎﻫﺞ ﻭﺍﳌﻨﻄﻠﻘﺎﺕ ﺍﻟﺘﻘﻠﻴﺪﻳﺔ ﻋﻠﻰ ﺃﺳﺎﺱ ﺃ‪‬ﺎ ﻣﻨﻄﻠﻘﺎﺕ "ﻋﻠﻤﻴﺔ" ﺻﺤﻴﺤﺔ‬
‫"ﻻﺑﺪ" ﻣﻦ ﺍﻻﻟﺘﺰﺍﻡ ‪‬ﺎ‪ ،‬ﻭﺃﻧﻪ ﻻ ﳎﺎﻝ ﻹﻋﺎﺩﺓ ﺍﻟﻨﻈﺮ ﻓﻴﻬﺎ ﻭﻻ ﻣﺸﺮﻭﻋﻴﺔ ﻟﺬﻟﻚ‪ ،‬ﻭﻣﻦ ﺍﻟﻮﺍﺿﺢ ﺃﻧﻪ‬
‫ﻳﺼﻌﺐ ﺗﺼﻨﻴﻒ ﺃﺻﺤﺎﺏ ﻫﺬﺍ ﺍﳌﻮﻗﻒ ﰲ ﻋﺪﺍﺩ ﺃﺻﺤﺎﺏ ﺍﲡﺎﻩ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﺍﳊﻖ‪ ،‬ﻭﻳﺮﺟﻊ‬
‫ﺍﻟﺴﺒﺐ ﰲ ﺇﺻﺪﺍﺭ ﻣﺜﻞ ﺫﻟﻚ ﺍﳊﻜﻢ ﺇﱃ ﺃﻥ ﺍﻟﺘﻨﺎﻭﻝ ﺍﻟﺘﻘﻠﻴﺪﻱ ﳍﺬﻩ ﺍﻟﻌﻠﻮﻡ ﺣﱴ ﻭﺇﻥ ﺍﻧﺼﺐ ﻋﻠﻰ ﳎﺘﻤﻊ‬
‫ﻣﺴﻠﻢ ﻓﺎﻧﻪ ﺳﻴﻜﻮﻥ ﳏﻜﻮﻣﺎ ﺑﺎﻻﲡﺎﻫﺎﺕ ﺍﻟﻔﻜﺮﻳﺔ ﺍﳌﺎﺩﻳﺔ ﻭﺍﻹﻣﺒﲑﻳﻘﻴﺔ ﺍﳌﺘﻄﺮﻓﺔ ﺍﳌﻨﻄﻠﻘﺔ ﻣﻦ ﻧﻈﺮﺓ ﳐﺘﻠﻔﺔ‬
‫ﻟﻺﻧﺴﺎﻥ ﻭﺍﻟﻜﻮﻥ ﻭﺍﳊﻴﺎﺓ ﻭﻟﺮﺳﺎﻟﺔ ﺍﻟﻌﻠﻢ ﻭﻣﻨﻄﻠﻘﺎﺗﻪ ﰲ ﻣﻨﻈﻮﺭﻫﺎ ﺍﻟﺘﻘﻠﻴﺪﻱ "ﺍﻟﻘﺪﱘ"‪ ،‬ﻓﻜﻴﻒ ﳝﻜﻦ‬
‫ﻭﺍﳊﺎﻝ ﻛﺬﻟﻚ ﺃﻥ ﻧﺄﻣﻞ ﰲ ﺍﻧﻌﺘﺎﻕ ﻫﺆﻻﺀ ﻣﻦ ﺇﺳﺎﺭ ﺗﻠﻚ ﺍﻟﺘﺼﻮﺭﺍﺕ ﺍﻟﱵ ﻻ ﺗﻨﻈﺮ ﻟﻠﻔﺮﺩ ﺍﳌﺴﻠﻢ ﺃﻭ‬
‫ﺍ‪‬ﺘﻤﻊ ﺇﻻ ﻛﻤﺎ ﺗﻨﻈﺮ ﺇﱃ ﻋﻴﻨﺔ ﻣﺎﺩﻳﺔ ﻻ ﺻﻠﺔ ﻟﻨﺎ ‪‬ﺎ‪.‬‬
‫ﻭﳑﺎ ﻫﻮ ﺟﺪﻳﺮ ﺑﺎﻟﺬﻛﺮ ﺃﻥ ﺃﺻﺤﺎﺏ ﻫﺬﺍ ﺍﻟﺘﻮﺟﻪ ﻣﺘﻘﺎﺭﺑﻮﻥ ﰲ ﻣﻮﻗﻔﻬﻢ ﺇﱃ ﺣﺪ ﻛﺒﲑ ﻣﻊ ﺃﺻﺤﺎﺏ‬
‫ﻣﺪﺧﻞ ﺍﳌﻼﺀﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﻴﺔ ﻣﻦ ﺍﳌﻨﺎﺩﻳﻦ ﺑﺘﻮﻃﲔ ﺍﻟﻌﻠﻮﻡ ﻭﺍﳌﻬﻦ ﻭﺍﻟﺬﻳﻦ ﻳﺘﻮﻗﻔﻮﻥ ﺩﻭﻥ ﺃﺧﺬ ﺍﻟﻌﻮﺍﻣﻞ‬
‫ﺍﻟﺮﻭﺣﻴﺔ ﻭﺍﻟﺪﻳﻨﻴﺔ ﰲ ﺍﻻﻋﺘﺒﺎﺭ ﻭﻟﻨﻔﺲ ﺍﻷﺳﺒﺎﺏ‪.‬‬
‫‪ -٢‬ﻭﻟﻜﻦ ﺍﻟﺒﻌﺾ ﺍﻵﺧﺮ ﻭﺇﻥ ﻃﺎﻟﺒﻮﺍ ﺑﺪﺭﺍﺳﺎﺕ ﻣﻨﺼﺒﺔ ﻋﻠﻰ ﺍ‪‬ﺘﻤﻊ ﺍﳌﺴﻠﻢ ﺃﻭ ﲟﻤﺎﺭﺳﺎﺕ ﲢﻘﻖ ﺃﻫﺪﺍﻓﻪ ﰲ‬
‫ﺇﻃﺎﺭ ﻓﺮﻉ ﺃﻭ ﳎﺎﻝ ﻟﻠﻌﻠﻢ ﺃﻭ ﺍﳌﻬﻨﺔ ﺍﻟﱵ ﲣﺼﺼﻮﺍ ﻓﻴﻬﺎ ﻓﺈ‪‬ﻢ ﻳﺪﺭﻛﻮﻥ ﺃﳘﻴﺔ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺮﻭﺣﻴﺔ ﻭﺍﻟﺪﻳﻨﻴﺔ‬
‫ﰲ ﺧﺼﻮﺻﻴﺔ ﺗﺄﺛﲑﻫﺎ ﻋﻠﻰ ﺳﻠﻮﻙ ﺍﻟﻔﺮﺩ ﺍﳌﺴﻠﻢ ﻭﺍ‪‬ﺘﻤﻊ ﺍﳌﺴﻠﻢ ‪ ،‬ﻭﻳﻮﺟﻬﻮﻥ ﺟﻬﻮﺩﻫﻢ ﺍﳉﺎﺩﺓ‬
‫ﻟﺪﺭﺍﺳﺘﻬﺎ ﰲ ﺣﺪﻭﺩ ﺍﳌﻤﻜﻦ ‪ ،‬ﻭﻫﻢ ‪‬ﺬﺍ ﳜﺘﻠﻔﻮﻥ ﺑﺸﻜﻞ ﻭﺍﺿﺢ ﻋﻦ ﺃﺻﺤﺎﺏ ﻣﺪﺧﻞ ﺍﳌﻼﺀﻣﺔ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﻴﺔ ﺍﳌﻨﺎﺩﻳﻦ ﺑﺎﻟﺘﻮﻃﲔ ﺍﻟﺬﻳﻦ ﻻ ﻳﺬﻛﺮﻭﻥ ﺣﱴ ﻟﻔﻆ "ﺇﺳﻼﻣﻲ" ﺿﻤﻦ ﺍﻫﺘﻤﺎﻣﺎ‪‬ﻢ‪،‬‬
‫ﻭﻳﻘﺘﺼﺮﻭﻥ ﻋﻠﻰ ﺍﻫﺘﻤﺎﻣﺎﺕ ﺫﺍﺕ ﻃﺒﻴﻌﺔ ﺟﻐﺮﺍﻓﻴﺔ ﻭﺇﻗﻠﻴﻤﻴﺔ ﻭﳏﻠﻴﺔ‪ ،‬ﺃﻭ ﻳﺮﺍﻋﻮﻥ ﺟﻮﺍﻧﺐ ﻣﺎﺩﻳﺔ‬
‫ﻭﺍﺟﺘﻤﺎﻋﻴﺔ ﻭﺛﻘﺎﻓﻴﺔ ﳐﺘﺰﻟﺔ )ﺗﺴﺘﺒﻌﺪ ﺃﻱ ﺇﺷﺎﺭﺓ ﺇﱃ ﺍﻹﺳﻼﻡ( ﻓﻘﻂ‪.‬‬
‫ﻭﻣﻦ ﺍﻟﻮﺍﺿﺢ ﺃﻥ ﺃﺻﺤﺎﺏ ﻫﺬﺍ ﺍﻟﺘﻮﺟﻪ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻋﻠﻰ ﻭﻋﻰ ﻛﺎﻣﻞ ﺑﺄﻥ ﻣﺘﺎﺑﻌﺔ ﻫﺬﺍ ﺍﳌﺪﺧﻞ ﻋﻠﻰ ﻫﺬﺍ‬
‫ﺍﻟﻮﺟﻪ ﻻ ﲣﺮﺝ ﻋﻦ ﻛﻮ‪‬ﺎ ﺃﺣﺪ ﺍﳉﻮﺍﻧﺐ ﺍﳌﻔﻴﺪﺓ ﻭﺑﺸﻜﻞ ﻣﺮﺣﻠﻲ ﻓﻘﻂ ﳓﻮ ﲢﻘﻴﻖ ﺃﻫﺪﺍﻑ ﺍﻟﺘﺄﺻﻴﻞ‬
‫ﺍﻹﺳﻼﻣﻲ ﲟﻌﻨﺎﻩ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﺃﻥ ﻳﺪﺭﻛﻮﺍ ﺃﻧﻪ ﺑﻌﺪ ﲢﻘﻴﻖ ﺟﻬﻮﺩ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﺍﻟﺼﺤﻴﺢ ﻟﺪﺭﺟﺔ ﻛﺎﻓﻴﺔ‬
‫ﻣﻦ ﺍﻟﻨﻀﺞ ﻓﺈﻥ ﻣﺎ ﻳﺘﺮﺗﺐ ﻋﻠﻰ ﺫﻟﻚ ﻣﻦ ﻭﺿﻮﺡ ﺍﻟﺮﺅﻳﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻟﻠﻈﻮﺍﻫﺮ ﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ‬
‫ﻭﻟﻠﻤﻤﺎﺭﺳﺎﺕ ﺍﳌﻨﻄﻠﻘﺔ ﻣﻨﻬﺎ ﺳﻴﻐﻄﻰ ﻭﻳﺘﺠﺎﻭﺯ ﺍﻻﻫﺘﻤﺎﻣﺎﺕ ﺍﶈﺪﻭﺩﺓ ﳍﺬﺍ ﺍﳌﺪﺧﻞ ‪-‬ﻣﺪﺧﻞ ﺍﻟﻌﻠﻮﻡ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ "ﺍﳌﺴﻠﻤﲔ ﺧﺎﺻﺔ"‪ -‬ﺑﻞ ﺇﻥ ﺍﳌﺘﻮﻗﻊ ﻋﻨﺪﺋﺬ ﺃﻥ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻟﺘﻠﻚ ﺍﻟﻌﻠﻮﻡ ﻭﺍﳌﻬﻦ ﻋﻨﺪﻣﺎ‬
‫ﻳﺒﻠﻎ ﻣﺪﺍﻩ ﻓﺎﻧﻪ ﻟﻦ ﻳﻜﻮﻥ ﻗﺎﺩﺭﺍ ﻓﻘﻂ ﻋﻠﻰ ﺗﻔﺴﲑ ﺍﻟﺴﻠﻮﻙ ﻭﺍﻟﻌﻼﻗﺎﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻟﻠﻤﺴﻠﻤﲔ ﻭﰲ ﻧﻄﺎﻕ‬

‫‪-١٨٥-‬‬
‫ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻓﻘﻂ‪ ،‬ﻭﻟﻜﻨﻪ ﺳﻴﺘﺠﺎﻭﺯ ﺫﻟﻚ ﺇﱃ ﺗﻔﺴﲑ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻹﻧﺴﺎﻧﻴﺔ ﰲ ﻛﻞ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﻟﱵ ﺧﻠﻘﻬﺎ‬
‫ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪.‬‬

‫‪-١٨٦-‬‬
 @ Š‘bÈÛa@Ý–ÐÛa
@ ÝßbØn½a@ïßý⁄a@Ýî•dnÛa@݁a†ß
@
@ ïöŒ¦a@Ýî•dnÛa@݁†ß@@Z@4üëc
@

@ Ýßb’Ûa@Ýî•dnÛa@݁†ß@@Zbîãbq

-١٨٧-
 ‫‪@ Š‘bÈÛa@Ý–ÐÛa‬‬
‫‪@ ÝßbØn½a@ïßý⁄a@Ýî•dnÛa@݁a†ß‬‬
‫ﺭﺃﻳﻨﺎ ﻓﻴﻤﺎ ﺳﺒﻖ ﺃﻥ ﺍﳌﺪﺍﺧﻞ ﺍﻟﱵ ﺗﻌﺮﺿﻨﺎ ﳍﺎ ﺣﱴ ﺍﻵﻥ ﻻ ﺗﺘﺤﻘﻖ ﻓﻴﻬﺎ ﺷﺮﻭﻁ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ‬
‫ﻛﺎﻣﻠﺔ‪ ،‬ﻭﻣﻦ ﻫﻨﺎ ﺟﺎﺀﺕ ﺗﺴﻤﻴﺘﻬﺎ ﲟﺪﺍﺧﻞ ﻣﺎ ﻗﺒﻞ ﺍﻟﺘﺄﺻﻴﻞ ﺃﻭ ﻣﺎ ﺩﻭﻥ ﺍﻟﺘﺄﺻﻴﻞ ‪ ،‬ﺑﻘﺼﺪ ﺍﻟﺘﻤﻴﻴﺰ ﺑﻴﻨﻬﺎ ﻭﺑﲔ‬
‫ﺍﳌﺪﺍﺧﻞ ﺍﻟﱵ ﺗﺴﲑ ﰲ ﺍﻻﲡﺎﻩ ﺍﻟﺼﺤﻴﺢ ﻟﻠﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺬﻱ ﻳﻌﻜﺲ ﺍﻟﺘﺼﻮﺭ ﺍﻟﻮﺍﺿﺢ‬
‫ﻟﻠﻤﻔﻬﻮﻡ ﻋﻠﻰ ﺍﻟﺼﻮﺭﺓ ﺍﻟﱵ ﺗﺒﻴﻨﺖ ﻟﻨﺎ ﰲ ﺍﻟﻔﺼﻮﻝ ﺍﻟﺴﺎﺑﻘﺔ‪ ،‬ﻭﺍﻵﻥ ﻓﺈﻥ ﺑﻮﺳﻌﻨﺎ ﺍﻻﻧﺘﻘﺎﻝ ﳌﻨﺎﻗﺸﺔ ﻣﺪﺧﻠﲔ‬
‫ﻳﻨﺘﻤﻴﺎﻥ ﺇﱃ ﻫﺬﻩ ﺍﻟﻔﺌﺔ ﺍﻷﺧﲑﺓ ﻣﻦ ﺍﳌﺪﺍﺧﻞ ﻭﳘﺎ ﺍﳌﺪﺧﻞ ﺍﳉﺰﺋﻲ ﻭﺍﳌﺪﺧﻞ ﺍﻟﺸﺎﻣﻞ‪.‬‬

‫‪ïöŒ¦a@Ýî•dnÛa@݁†ß@@Z@4üëc‬‬

‫ﻳﻘﻮﻡ ﻫﺬﺍ ﺍﳌﺪﺧﻞ ﻋﻠﻰ ﻓﻬﻢ ﺻﺤﻴﺢ ﳌﺘﻄﻠﺒﺎﺕ ﻋﻤﻠﻴﺔ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻣﻦ ﺍﺳﺘﻴﻌﺎﺏ‬
‫ﻭﺍﺳﺘﺜﻤﺎﺭ ﻹﺳﻬﺎﻣﺎﺕ ﺍﻟﻌﻠﻢ ﺍﳊﺪﻳﺚ ﰲ ﺍﻹﻃﺎﺭ ﺍﻟﻌﺎﻡ ﻟﻠﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ ﺍﻟﺼﺤﻴﺢ ﻟﻺﻧﺴﺎﻥ ﻭﻣﻜﺎﻧﻪ ﻣﻦ ﻫﺬﺍ‬
‫ﺍﻟﻮﺟﻮﺩ‪ ،‬ﻣﻊ ﺇﳚﺎﺩ ﺍﻟﺘﻜﺎﻣﻞ ﺍﳊﻘﻴﻘﻲ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﻟﻜﻦ ﻛﻨﺘﻴﺠﺔ ﻟﻠﺸﻌﻮﺭ ﲟﺎ ﻳﺘﻄﻠﺒﻪ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻟﺸﺎﻣﻞ ﻣﻦ‬
‫ﻭﻗﺖ ﻃﻮﻳﻞ ﻭﺟﻬﻮﺩ ﻣﻀﻨﻴﺔ ﲨﺎﻋﻴﺔ ﻭﻣﺆﺳﺴﻴﺔ‪ ،‬ﻓﺈﻥ ﺍﻟﺒﺎﺣﺜﲔ ﺍﳌﻘﺘﻨﻌﲔ ﲟﺘﺎﺑﻌﺔ ﻫﺬﺍ ﺍﳌﺪﺧﻞ ﺍﳌﺘﻜﺎﻣﻞ‬
‫ﻳﻔﻀﻠﻮﻥ ﲡﺰﻱﺀ ﺍﳌﻮﺿﻮﻋﺎﺕ ﻭﺍﻟﻘﻀﺎﻳﺎ ﻭﺍ‪‬ﺎﻻﺕ ﺍﻟﱵ ﻳﺘﻀﻤﻨﻬﺎ ﺍﻟﺘﺨﺼﺺ‪ ،‬ﰒ ﺑﺬﻝ ﺍﳉﻬﻮﺩ ﻟﺘﺄﺻﻴﻞ ﻛﻞ‬
‫ﻣﻨﻬﺎ ﻋﻠﻰ ﺣﺪﺓ ‪ ،‬ﻣﻊ ﻧﻮﻉ ﻣﻦ ﺍﻟﺘﻮﻗﻊ ﺑﺄﻥ ﻫﺬﺍ ﺍﳉﻬﺪ ﺳﻴﺆﺩﻯ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﺇﱃ "ﻣﺎ ﻳﻌﺎﺩﻝ" ﺍﻟﺘﺄﺻﻴﻞ ﺍﻟﺸﺎﻣﻞ‬
‫ﺍﳌﻄﻠﻮﺏ‪.‬‬
‫ﻭﳝﻜﻦ ﺍﻟﺘﻤﺜﻴﻞ ﳍﺬﺍ ﺍﳌﺪﺧﻞ ﲟﺎ ﺟﺎﺀ ﺑﺘﻘﺮﻳﺮ ﺃﺣﺪ ﺍﻷﻗﺴﺎﻡ ﺍﻟﻌﻠﻤﻴﺔ ﰲ ﺇﺣﺪﻯ ﺍﳉﺎﻣﻌﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ‬
‫ﺣﻮﻝ ﻣﻨﻬﺠﻴﺔ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺣﻴﺚ ﺫﻛﺮ ﺿﻤﻦ ﻣﺎ ﺫﻛﺮ ﻣﻦ ﺃﻧﺸﻄﺔ ﺍﻟﺮﺑﻂ ﺑﲔ ﺍﻹﺳﻼﻡ ﻭﻋﻠﻢ ﺍﻟﻨﻔﺲ‬
‫ﺍﳊﺪﻳﺚ ﺃﻥ ﻫﺬﺍ ﺍﻟﺮﺑﻂ ﳝﻜﻦ ﺃﻥ ﻳﺘﺤﻘﻖ ﻋﻦ ﻃﺮﻳﻖ "ﺃﲝﺎﺙ ﳏﺪﺩﺓ ‪ ..‬ﳜﺪﻡ ﻛﻞ ﻣﻨﻬﺎ ﻣﻮﺿﻮﻋﺎ ﻣﻌﻴﻨﺎ ﻳﻌﻤﻞ‬
‫ﻋﻠﻰ ﺍﻟﺮﺑﻂ ﺑﲔ ﺍﳌﺎﺩﺓ ﺍﻟﻌﻠﻤﻴﺔ ﰲ ﳎﺎﻝ ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﻭﺑﲔ ﺍﻹﺳﻼﻡ ‪) "..‬ﻣﺮﻛﺰ ﺍﻟﺒﺤﻮﺙ ‪.(٤٦ :‬‬
‫ﻭﻗﺪ ﺣﺪﺩﺕ ﺍﻟﻠﺠﻨﺔ ﺍﻟﺪﺍﺋﻤﺔ ﻟﻠﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﲜﺎﻣﻌﺔ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺑﻦ ﺳﻌﻮﺩ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﺑﺎﻟﺮﻳﺎﺽ ﻣﺎ ﻳﺰﻳﺪ ﻋﻦ ﲬﺴﲔ ﻣﻮﺿﻮﻋﺎ ﻣﻘﺘﺮﺣﺎ ﺗﻘﻊ ﰲ ﻧﻄﺎﻕ ﺍﻫﺘﻤﺎﻣﺎﺕ ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﻭﻋﻠﻢ‬
‫ﺍﻻﺟﺘﻤﺎﻉ ﻭﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﺘﺮﺑﻴﺔ ﺩﻋﻲ ﻟﻠﻜﺘﺎﺑﺔ ﻓﻴﻬﺎ ﺍﻟﺒﺎﺣﺜﻮﻥ ﺑﺄﻣﻞ ﺃﻥ ﺗﻨﺠﻠﻲ ﻫﺬﻩ ﺍﳉﻬﻮﺩ ﺍﻟﺒﺤﺜﻴﺔ‬
‫ﺍﻟﻔﺮﺩﻳﺔ ﻋﻦ ﺗﺼﻮﺭ ﻋﺎﻡ ﻭﺷﺎﻣﻞ‪.‬‬

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‫ﻭﺗﻌﺘﱪ ﳏﺎﻭﻟﺔ ﲨﺎﻝ ﺳﻠﻄﺎﻥ ﻟﺘﺄﺻﻴﻞ ﻣﻔﻬﻮﻡ "ﻭﻗﺖ ﺍﻟﻔﺮﺍﻍ" )‪ (١٩٩٠‬ﳕﻮﺫﺟﺎ ﻃﻴﺒﺎ ﻟﺘﻄﺒﻴﻖ ﻫﺬﺍ‬
‫ﺍﳌﺪﺧﻞ‪ ،‬ﻓﻘﺪ ﻗﺎﻡ ﺍﻟﺒﺎﺣﺚ ﺑﺎﺳﺘﻘﺼﺎﺀ ﻭﻧﻘﺪ ﺍﻹﺳﻬﺎﻣﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﱵ ﺗﻮﺻﻠﺖ ﺇﻟﻴﻬﺎ ﺍﳊﻀﺎﺭﺓ ﺍﻟﻐﺮﺑﻴﺔ ﺣﻮﻝ‬
‫ﻫﺬﺍ ﺍﳌﻔﻬﻮﻡ‪ ،‬ﰒ ﺍﻧﻄﻠﻖ ﻣﻦ ﻓﻬﻢ ﻭﺍﺿﺢ ﻟﻠﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ ﻟﻺﻧﺴﺎﻥ ﻟﻴﻌﻴﺪ ﺻﻴﺎﻏﺔ ﻫﺬﺍ ﺍﳌﻔﻬﻮﻡ ﻣﻦ ﻣﻨﻄﻠﻖ‬
‫ﺇﺳﻼﻣﻲ ﺑﻄﺮﻳﻘﺔ ﺟﺎﺩﺓ ﻭﻣﺘﻌﻤﻘﺔ‪.‬‬
‫ﻭﺍﳊﻖ ﺃﻥ ﻫﺬﺍ ﺍﳌﺪﺧﻞ ﻳﻠﱯ ﺣﺎﺟﺔ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻻ ﻳﺮﻭﻥ ﰲ ﺍﳌﻴﺪﺍﻥ ﺣﱴ ﺍﻵﻥ ﺟﻬﻮﺩﺍ ﲨﺎﻋﻴﺔ‬
‫ﻭﻣﺆﺳﺴﻴﺔ ﻛﺎﻓﻴﺔ ﻟﺘﺤﻘﻴﻖ ﺃﻫﺪﺍﻑ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﲟﻔﻬﻮﻣﻪ ﺍﻟﺸﺎﻣﻞ‪ ،‬ﻭﻣﻦ ﻫﻨﺎ ﻓﺈ‪‬ﻢ ﻳﻔﻀﻠﻮﻥ ﻓﺘﺢ‬
‫ﺍﻷﺑﻮﺍﺏ ﺃﻣﺎﻡ ﺍﻹﺳﻬﺎﻣﺎﺕ "ﺍﻟﻔﺮﺩﻳﺔ" ﻣﺎﺩﺍﻣﺖ ﻣﻠﺘﺰﻣﺔ ﺑﺎﳌﻔﻬﻮﻡ ﺍﻟﺼﺤﻴﺢ ﻟﻠﺘﺄﺻﻴﻞ‪ ،‬ﺭﻏﻢ ﺍﻹﺩﺭﺍﻙ ﺑﺄﻥ ﻫﺬﻩ‬
‫ﺍﳉﻬﻮﺩ ﺍﻟﻔﺮﺩﻳﺔ ﻻﺑﺪ ﺑﺎﻟﻀﺮﻭﺭﺓ ﺃﻥ ﺗﻜﻮﻥ ﺟﺰﺋﻴﺔ ﺣﱴ ﺗﻜﻮﻥ ﰲ ﻧﻄﺎﻕ ﺍﻹﻣﻜﺎﻥ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺒﺎﺣﺚ ﺍﻟﻔﺮﺩ‪.‬‬
‫ﻭﻟﻜﻦ ﺍﻟﻨﻘﺪ ﺍﻟﺬﻱ ﻳﻮﺟﻪ ﺃﺳﺎﺳﹰﺎ ﺇﱃ ﻫﺬﺍ ﺍﳌﺪﺧﻞ ﺇﳕﺎ ﻳﺪﻭﺭ ﻓﻘﻂ ﺣﻮﻝ ﺍﻟﺘﺴﺎﺅﻝ ﻋﻤﺎ ﺇﺫﺍ ﻛﺎﻥ ﳝﻜﻦ‬
‫ﺍﻟﺘﻮﺻﻞ ﺇﱃ ﺗﺄﺻﻴﻞ ﺣﻘﻴﻘﻲ ﻟﻠﺠﺰﺋﻴﺎﺕ ﻗﺒﻞ ﺍﻟﺘﻮﺻﻞ ﺇﱃ ﺗﺼﻮﺭ ﻣﺘﻜﺎﻣﻞ ﻟﻸﻃﺮ ﺍﻟﻜﻠﻴﺔ ﺍﻟﱵ ﲢﻜﻤﻬﺎ‪ ،‬ﺃﻡ ﺃﻥ‬
‫ﻫﺬﺍ ﺍﻟﺘﻨﺎﻭﻝ ﺍﳉﺰﺋﻲ ﻳﻐﻠﺐ ﺃﻥ ﻳﺆﺩﻯ ﺇﱃ ﻓﻘﺪﺍﻥ ﻟﻼﲡﺎﻩ ﺍﻟﺼﺤﻴﺢ ﺩﻭﻥ ﺃﻣﻞ ﰲ ﺗﺼﺤﻴﺢ ﺍﳌﺴﺎﺭ ﻟﻌﺪﻡ ﻭﺟﻮﺩ‬
‫ﺗﺼﻮﺭ ﻛﻠﻲ ﺷﺎﻣﻞ‪.‬‬
‫ﻭﺑﻠﻐﻪ ﺃﺧﺮﻯ ﻓﺈﻥ ﻋﻤﻠﻴﺔ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﺗﺘﻄﻠﺐ ﺃﻭ ﹰﻻ ﺗﻮﺍﻓﺮ "ﺗﺼﻮﺭ ﺇﺳﻼﻣﻲ ﻭﺍﺿﺢ" ﺣﻮﻝ‬
‫ﺍﻹﻧﺴﺎﻥ ﻭﺍ‪‬ﺘﻤﻊ ﻭﺍﻟﻮﺟﻮﺩ‪ ،‬ﻳﻜﻮﻥ ﲟﺜﺎﺑﺔ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﻌﺮﻳﻀﺔ ﺃﻭ ﺍﻹﻃﺎﺭ ﺍﻷﴰﻞ ﺍﻟﺬﻱ ﳝﻜﻦ ﰲ ﺿﻮﺋﻪ ﺗﻘﻴﻴﻢ‬
‫ﺇﺳﻬﺎﻣﺎﺕ ﺍﻟﻌﻠﻢ ﺍﳊﺪﻳﺚ ﰲ ﻛﻞ ﻣﻮﺿﻮﻋﺎﺕ ﺍﻟﺘﺨﺼﺺ‪ ،‬ﻭﻣﺎ ﱂ ﺗﺘﻮﺍﻓﺮ ﺗﻠﻚ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﻌﺮﻳﻀﺔ ﺃﻭ ﺫﻟﻚ‬
‫ﺍﻹﻃﺎﺭ ﺍﻷﴰﻞ ﻓﺈﻧﻪ ﺳﻴﻜﻮﻥ ﻣﻦ ﺍﻟﺼﻌﺐ ﺇﲤﺎﻡ ﺫﻟﻚ ﺍﻟﺘﻘﻮﱘ ﻋﻠﻰ ﺃﺳﺎﺱ ﻣﺘﻮﺍﺯﻥ ‪ ،‬ﳑﺎ ﻳﻔﺘﺢ ﺍ‪‬ﺎﻝ ﻟﻠﺮﺅﻯ‬
‫ﺍﳉﺰﺋﻴﺔ ﻋﻨﺪ ﻣﻌﺎﳉﺔ ﻛﻞ ﻣﻮﺿﻮﻉ ﺃﻭ ﻗﻀﻴﺔ ﰲ ﻏﻴﺒﺔ ﺫﻟﻚ ﺍﻹﻃﺎﺭ ﺍﻷﴰﻞ‪.‬‬
‫ﻭﻟﻨﻀﺮﺏ ﻣﺜﺎﻻ ﻟﺬﻟﻚ ﲟﻦ ﳛﺎﻭﻝ ﺗﺄﺻﻴﻞ ﳑﺎﺭﺳﺔ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﰲ ﳎﺎﻝ ﺭﻋﺎﻳﺔ ﺍﻷﺣﺪﺍﺙ‬
‫ﻣﺴﺘﺨﺪﻣﺎ ﻣﺪﺧﻞ ﺍﻟﺘﺄﺻﻴﻞ ﺍﳉﺰﺋﻲ‪ ،‬ﻭﻟﻨﻔﺮﺽ ﺃﻧﻪ ﻗﺪ ﺍﲣﺬ ﻛﻨﻘﻄﺔ ﺑﺪﺍﻳﺔ ﻟﺘﺤﻠﻴﻠﻪ ﺍﻻﻧﻄﻼﻕ ﻣﻦ ﻧﻈﺮﺓ ﻟﻠﻄﺒﻴﻌﺔ‬
‫ﺍﻹﻧﺴﺎﻧﻴﺔ ﻣﺜﻼ ﺗﻘﻮﻡ ﻋﻠﻰ ﺃﳘﻴﺔ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺮﻭﺣﻴﺔ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺼﻠﺔ ﺍﻹﻧﺴﺎﻥ ﺑﺮﺑﻪ ﻛﻌﻮﺍﻣﻞ ﺣﺎﲰﺔ ﰲ ﺍﻟﺴﻠﻮﻙ‬
‫ﺍﻟﺴﻮﻱ‪ ،‬ﺃﻭ ﺍﻟﺴﻠﻮﻙ ﺍﳌﻨﺤﺮﻑ ) ﰲ ﺣﺎﻟﺔ ﺍﻋﺘﻼﻝ ﺗﻠﻚ ﺍﻟﺼﻠﺔ(‪ ،‬ﻭﻟﻜﻨﻪ ﱂ ﻳﻨﻄﻠﻖ ﻣﻦ ﻧﻈﺮﻳﺔ ﺷﺎﻣﻠﺔ ﺣﻮﻝ‬
‫ﺍﻟﺴﻠﻮﻙ ﺍﻹﻧﺴﺎﱐ ﰲ ﺳﻮﺍﺋﻪ ﻭﺍﳓﺮﺍﻓﻪ ﻣﻦ ﺍﳌﻨﻈﻮﺭ ﺍﻹﺳﻼﻣﻲ ﲟﺎ ﻛﺎﻥ ﳝﻜﻦ ﺃﻥ ﻳﻀﻊ ﺃﻣﺎﻣﻪ ﺑﻮﺿﻮﺡ ﻣﻮﻗﻊ‬
‫ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺮﻭﺣﻴﺔ ﺑﲔ ﺗﻠﻚ ﺍﻟﻌﻮﺍﻣﻞ‪ ،‬ﻓﺎﻧﻪ ﳝﻜﻦ ﺃﻥ ﻳﺘﻮﺻﻞ ﺇﱃ ﻧﺘﺎﺋﺞ ﻗﺎﺻﺮﺓ ﻧﺘﻴﺠﺔ ﻟﻌﺪﻡ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﺇﻃﺎﺭ‬
‫ﺗﺼﻮﺭﻱ ﺷﺎﻣﻞ‪ ،‬ﻭﻣﻦ ﻫﻨﺎ ﻓﺈﻥ ﺍﳉﻬﺪ ﺍﻟﺬﻱ ﻳﺒﺬﻝ ﺳﻴﻜﻮﻥ ﺟﻬﺪﺍ ﻣﻔﻴﺪﺍ‪ ،‬ﻭﻟﻜﻨﻪ ﺳﻴﻜﻮﻥ ﺟﺰﺋﻴﺎ ﻳﺼﻌﺐ‬
‫ﺿﻤﻪ ﺇﱃ ﻏﲑﻩ ﻟﻠﺘﻮﺻﻞ ﰲ ﺍﻻﲡﺎﻩ ﺍﻟﻌﻜﺴﻲ ﺇﱃ ﺗﺼﻮﺭ ﺷﺎﻣﻞ ﻟﻠﻤﻬﻨﺔ ﻛﻠﻬﺎ ﻣﻦ ﺍﳌﻨﻈﻮﺭ ﺍﻹﺳﻼﻣﻲ‪.‬‬
‫ﻭﻣﻊ ﺫﻟﻚ‪ ،‬ﻓﺈﻥ ﲡﺰﻱﺀ ﺍﳌﺸﻜﻼﺕ ﺍﻟﻜﱪﻯ ﻗﺪ ﻳﺆﺩﻯ ﺇﱃ ﺇﻟﻘﺎﺀ ﺍﻷﺿﻮﺍﺀ ﻋﻠﻰ ﺟﻮﺍﻧﺐ ﻣﻦ ﺗﻠﻚ‬
‫ﺍﳌﺸﻜﻼﺕ ﺗﻜﻮﻥ ﺳﺒﺒﺎ ﰲ ﺇﻧﺎﺭﺓ ﺍﻟﻄﺮﻳﻖ ﺃﻣﺎﻡ ﺍﳌﻮﺍﺟﻬﺔ ﺍﻟﺸﺎﻣﻠﺔ ﻟﻠﻤﺸﻜﻠﺔ‪ ،‬ﻭﻧﻘﺼﺪ ﺑﺬﻟﻚ ﺃﻥ ﻣﻦ ﺍﶈﺘﻤﻞ ﺃﻥ‬
‫ﺗﺆﺩﻯ ﺟﻬﻮﺩ ﺍﻟﺘﺄﺻﻴﻞ ﺍﳉﺰﺋﻲ ﺇﱃ ﻟﻔﺖ ﺍﻷﻧﻈﺎﺭ ﺇﱃ ﺍﻟﻘﻀﺎﻳﺎ ﺫﺍﺕ ﺍﻟﻄﺒﻴﻌﺔ ﺍﻟﺸﺎﻣﻠﺔ ﺍﻟﱵ ﺗﺘﺒﺪﻯ ﺃﻣﺎﻡ ﻛﻞ‬

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‫ﺑﺎﺣﺚ ﰲ ﻣﻮﺿﻮﻉ ﺟﺰﺋﻲ ﻣﻦ ﺯﺍﻭﻳﺔ ﳐﺘﻠﻔﺔ‪ ،‬ﳑﺎ ﻳﺆﺩﻯ ﺇﱃ ﺇﻟﻘﺎﺀ ﺍﻟﻀﻮﺀ ﻋﻠﻰ ﺍﳌﺸﻜﻠﺔ ﺍﻟﺼﻌﺒﺔ ﻓﻴﻴﺴﺮ‬
‫ﻣﻮﺍﺟﻬﺘﻬﺎ‪ ،‬ﻭﻫﺬﺍ ﻳﱪﺭ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﻣﻮﺍﺟﻬﺘﻨﺎ ﻟﻠﻘﻀﺎﻳﺎ ﺷﺪﻳﺪﺓ ﺍﻟﺘﻌﻘﻴﺪ ﻭﺍﻟﺘﺪﺍﺧﻞ ﺍﻟﱵ ﺗﺘﻀﻤﻨﻬﺎ ﻋﻤﻠﻴﺔ ﺍﻟﺘﺄﺻﻴﻞ‬
‫ﺍﻹﺳﻼﻣﻲ ﺑﺎﳌﻌﲎ ﺍﻟﺼﺤﻴﺢ ﻳﻨﺒﻐﻲ ﺃﻻ ﺗﻘﺘﺼﺮ ﻋﻠﻰ ﻣﺪﺧﻞ ﻭﺍﺣﺪ‪ ،‬ﻭﺃﻥ ﺍﺳﺘﺨﺪﺍﻡ ﺍﳌﺪﺧﻠﲔ ﺍﳉﺰﺋﻲ ﻭﺍﻟﺸﺎﻣﻞ‬
‫ﺑﺸﻜﻞ ﻣﺘﺰﺍﻣﻦ ﺃﻭ ﻣﺘﻮﺍﺯ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﺩﻭﺭ ﺇﳚﺎﰊ ﻋﻠﻰ ﻋﻤﻠﻴﺔ ﺍﻟﺘﺄﺻﻴﻞ ﺑﺄﺳﺮﻫﺎ‪.‬‬

‫‪@ Ýßb’Ûa@Ýî•dnÛa@݁†ß@@Z@bîãbq‬‬

‫ﺭﻏﻢ ﺍﺗﻔﺎﻕ ﻫﺬﺍ ﺍﳌﺪﺧﻞ ﻣﻊ ﺍﳌﺪﺧﻞ ﺍﻟﺴﺎﺑﻖ ﻣﻦ ﺣﻴﺚ ﻭﺿﻮﺡ ﺍﻟﺮﺅﻳﺔ ﺑﺎﻟﻨﺴﺒﺔ ﳌﺎ ﻳﻌﺘﱪ ﺗﺄﺻﻴﻼ ﺇﺳﻼﻣﻴﺎ‬
‫ﺑﺎﳌﻌﲎ ﺍﻟﺼﺤﻴﺢ ﺇﻻ ﺃﻧﻪ ﳜﺘﻠﻒ ﻋﻨﻪ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻘﻀﻴﺔ ﺃﺳﺎﺳﻴﺔ ﺗﺘﺼﻞ ﺑﻨﻘﻄﺔ ﺍﻟﺒﺪﺀ ﻭﺃﺳﻠﻮﺏ ﺍﻟﻌﻤﻞ‪ ،‬ﻓﻬﺬﺍ‬
‫ﺍﳌﺪﺧﻞ ﻳﻘﻮﻡ ﻋﻠﻰ ﺿﺮﻭﺭﺓ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﻭﺿﻮﺡ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻸﺳﺎﺳﻴﺎﺕ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ﰲ ﺍﳉﺰﺋﻴﺎﺕ ﻭﺍﻟﺘﻔﺎﺻﻴﻞ‪،‬‬
‫ﲟﻌﲎ ﺃﻧﻪ ﻻﺑﺪ ﻣﻦ ﺑﺬﻝ ﺟﻬﻮﺩ ﻛﺎﻓﻴﺔ ﺃﻭﻻ ﻻﺳﺘﺠﻼﺀ ﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ ﻟﻺﻧﺴﺎﻥ ﻭﺍ‪‬ﺘﻤﻊ ﻭﺍﻟﻮﺟﻮﺩ‪ ،‬ﺍﻟﺬﻱ‬
‫ﺳﻴﻜﻮﻥ ﺑﺪﻭﺭﻩ ﺃﺳﺎﺳﹰﺎ ﻟﻠﻨﻈﺮ ﰲ ﺇﺳﻬﺎﻣﺎﺕ ﺍﻟﻌﻠﻢ ﺍﳊﺪﻳﺚ ﰲ ﲨﻠﺘﻬﺎ ﺃﻳﻀﺎ‪ ،‬ﲟﺎ ﳝﻬﺪ ﺍﻟﻄﺮﻳﻖ ‪-‬ﰲ ﺧﻄﻮﺓ‬
‫ﺗﺎﻟﻴﺔ‪ -‬ﻹﳚﺎﺩ ﺍﻟﺘﻜﺎﻣﻞ ﺑﻴﻨﻬﻤﺎ ﺑﻄﺮﻳﻘﺔ ﺷﺎﻣﻠﺔ ﻭﻣﻨﻄﻘﻴﺔ‪.‬‬
‫ﻭﳌﺎ ﻛﺎﻥ ﻫﺬﺍ ﺍﳌﺪﺧﻞ ﻳﻌﺘﱪ ﲟﺜﺎﺑﺔ ﺍﻟﻨﻤﻮﺫﺝ ﺍﻟﺬﻱ ﻳﻨﺒﻐﻲ ﺍﻟﺴﲑ ﻓﻴﻪ ‪-‬ﻣﻨﻄﻘﻴﺎ‪ -‬ﻟﺘﺤﻘﻴﻖ ﺍﻟﺘﺄﺻﻴﻞ‬
‫ﺍﻟﺸﺎﻣﻞ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻓﻠﻌﻞ ﻣﻦ ﺍﳌﻨﺎﺳﺐ ﺃﻥ ﻧﻘﺪﻡ ﻫﻨﺎ ﺗﺼﻮﺭﺍ ﻟﻠﺨﻄﻮﺍﺕ ﺃﻭ ﺍﳌﺮﺍﺣﻞ ﺍﻟﱵ ﻳﺘﻀﻤﻨﻬﺎ‬
‫ﺳﲑ ﺍﻟﻌﻤﻞ ﻭﻓﻖ ﻫﺬﺍ ﺍﻟﻨﻤﻮﺫﺝ ﻣﻄﺒﻘﺔ ﰲ ﳎﺎﻝ ﳏﺪﺩ ﺑﻌﻴﻨﺔ ﻫﻮ ﳎﺎﻝ ﻋﻠﻢ ﺍﻟﻨﻔﺲ‪ ،‬ﻭﻗﺪ ﻗﺪﻡ ﻫﺬﺍ ﺍﻟﻨﻤﻮﺫﺝ‬
‫ﺃﺣﺪ ﺍﻟﺮﻭﺍﺩ ﰲ ﳎﺎﻝ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻟﻌﻠﻢ ﺍﻟﻨﻔﺲ ﻳﺘﻤﻴﺰ ﺑﺄﻧﻪ ﻳﻨﻄﻠﻖ ﻣﻦ ﻧﻔﺲ ﺍﳌﻨﻄﻠﻘﺎﺕ ﺍﻟﻌﺎﻣﺔ ﻷﺳﻠﻤﺔ‬
‫ﺍﳌﻌﺮﻓﺔ ﻣﻊ ﺗﻄﺒﻴﻘﻬﺎ ﻋﻠﻰ ﻋﻠﻢ ﺍﻟﻨﻔﺲ‪.‬‬
‫ﻟﻘﺪ ﻓﺼﻞ ﺩ‪ .‬ﳏﻤﺪ ﻋﺜﻤﺎﻥ ﳒﺎﰐ ) ﺹ ﺹ ‪ (٣١ - ٨‬ﺍﳋﻄﻮﺍﺕ ﺍﻟﱵ ﻳﻨﺒﻐﻲ ﺃﻥ ﲤﺮ ‪‬ﺎ ﻋﻤﻠﻴﺔ‬
‫ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﰲ ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﺍﻧﻄﻼﻗﺎ ﻣﻦ ﻫﺬﺍ ﺍﳌﺪﺧﻞ ﺍﻟﺸﺎﻣﻞ‪ ،‬ﻭﻓﻴﻤﺎ ﻳﻠﻲ ﻧﻌﺮﺽ ﺗﻠﻚ ﺍﳋﻄﻮﺍﺕ ﻣﻊ‬
‫ﺷﻲﺀ ﻣﻦ ﺍﻟﺘﺼﺮﻑ‪:‬‬
‫‪ -١‬ﺍﻟﺘﻮﺻﻞ ﺇﱃ ﺍﺗﻔﺎﻕ ﻋﻠﻰ ﺍﳌﺴﻠﻤﺎﺕ ﺍﳌﻨﺒﺜﻘﺔ ﻣﻦ ﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ ﺍﻟﺼﺤﻴﺢ ﻟﻠﻜﻮﻥ ﻭﺍﳊﻴﺎﺓ ﻭﺍﻹﻧﺴﺎﻥ‪،‬‬
‫ﻭﺍﻟﱵ ﺗﻌﺘﱪ ﺃﺻﻮﻻ ‪‬ﺘﺪﻱ ‪‬ﺎ ﰲ ﲢﻠﻴﻠﻨﺎ ﺍﻟﻨﻘﺪﻱ ﳌﻮﺿﻮﻋﺎﺕ ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﳌﻌﺮﻓﺔ ﻣﺎ ﳝﻜﻦ ﻗﺒﻮﻟﻪ ﻣﻨﻬﺎ‬
‫ﻭﻣﺎ ﻻ ﳝﻜﻦ ﻗﺒﻮﻟﻪ‪.‬‬
‫‪ -٢‬ﺍﻟﺘﻤﻜﻦ ﻣﻦ ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﺍﳊﺪﻳﺚ ﲤﻜﻨﺎ ﺗﺎﻣﺎ‪ ،‬ﲝﻴﺚ ﻧﻜﻮﻥ ﻋﻠﻰ ﻣﻌﺮﻓﺔ ﺷﺎﻣﻠﺔ ﻭﺩﻗﻴﻘﺔ ﲟﻮﺿﻮﻋﺎﺕ ﻫﺬﺍ‬
‫ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺗﻄﻮﺭﻩ ﺍﻟﺘﺎﺭﳜﻲ‪ ،‬ﻭﻣﻨﺎﻫﺠﻪ ﰲ ﺍﻟﺒﺤﺚ‪ ،‬ﻭﻧﺘﺎﺋﺠﻪ ﻭﻧﻈﺮﻳﺎﺗﻪ‪ ،‬ﻭﺍﳌﺸﻜﻼﺕ ﺍﻟﱵ ﱂ ﲢﺴﻢ ﻓﻴﻪ‬
‫ﺑﻌﺪ‪.‬‬

‫‪-١٩٠-‬‬
‫‪ -٣‬ﺍﻟﺘﻤﻜﻦ ﻣﻦ ﺍﻷﺻﻮﻝ ﻭﺍﳌﺒﺎﺩﺉ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﱵ ﺗﺘﺼﻞ ﲟﻮﺿﻮﻋﺎﺕ ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﺍﻋﺘﻤﺎﺩﺍ ﻋﻠﻰ ﻣﺎ ﺟﺎﺀ ﰲ‬
‫ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﺣﻮﻝ ﺗﻠﻚ ﺍﳌﻮﺿﻮﻋﺎﺕ ﺃﻭ ﳑﺎ ﻳﺮﺗﺒﻂ ‪‬ﺎ‪.‬‬
‫‪ -٤‬ﻣﻌﺮﻓﺔ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻨﻔﺴﻴﺔ ﻋﻨﺪ ﻋﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ ﻭﻧﻘﺪ ﺗﻠﻚ ﺍﻹﺳﻬﺎﻣﺎﺕ ﰲ ﺿﻮﺀ ﺍﻟﺘﺤﻠﻴﻞ ﺍﻟﺘﺎﺭﳜﻲ‬
‫ﺍﻟﺬﻱ ﻗﺪ ﻳﻜﺸﻒ ﻋﻦ ﺍﳌﺼﺎﺩﺭ ﻏﲑ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﱵ ﺗﺄﺛﺮ ‪‬ﺎ ﻫــﺆﻻﺀ ﺍﻟﻌﻠﻤﺎﺀ )ﻣﺼﺎﺩﺭ ﻳﻮﻧﺎﻧﻴﺔ ‪-‬‬
‫ﻫﻨﺪﻳﺔ ‪ -‬ﺻﻮﻓﻴﺔ ‪..‬ﺍﱁ(‪.‬‬
‫‪ -٥‬ﺍﻟﺘﺤﻠﻴﻞ ﺍﻟﻨﻘﺪﻱ ﻹﺳﻬﺎﻣﺎﺕ ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﺍﳊﺪﻳﺚ ﰲ ﺿﻮﺀ ﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ ﺍﻟﺸﺎﻣﻞ ﺍﳌﺸﺎﺭ ﺇﻟﻴﻪ ﰲ‬
‫ﺍﳋﻄﻮﺓ ﺍﻷﻭﱃ‪ ،‬ﻭﰲ ﺿﻮﺀ ﺍﻷﺻﻮﻝ ﻭﺍﳌﺒﺎﺩﺉ ﺍﻹﺳﻼﻣﻴﺔ ﺍﶈﺪﺩﺓ ﺍﳌﺘﺼﻠﺔ ﺑﻌﻠﻢ ﺍﻟﻨﻔﺲ ﺍﳌﺸﺎﺭ ﺇﻟﻴﻬﺎ ﰲ‬
‫ﺍﳋﻄﻮﺓ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﻓﻤﺎ ﺍﺗﻔﻖ ﻣﻊ ﺫﻟﻚ ﺍﻟﺘﺼﻮﺭ ﻭﺗﻠﻚ ﺍﻷﺻﻮﻝ ﺃﺑﻘﻰ ﻋﻠﻴﻪ‪ ،‬ﻭﻣﺎ ﱂ ﻳﺘﻔﻖ ﺃﺧﻀﻊ ﻟﻠﺪﺭﺍﺳﺔ‬
‫‪‬ﺪﻑ ﺗﻌﺪﻳﻠﻪ ﺃﻭ ﺍﺳﺘﺒﻌﺎﺩﻩ‪ ،‬ﻭﺫﻟﻚ ﰲ ﺿﻮﺀ ﺇﺩﺭﺍﻙ ﺍﳌﺴﻠﻤﺎﺕ ﺍﻟﱵ ﺍﺳﺘﻨﺪ ﺇﻟﻴﻬﺎ ﺫﻟﻚ ﺍﻟﻌﻠﻢ ﰲ ﺍﻟﻮﺻﻮﻝ‬
‫ﺇﱃ ﺗﻠﻚ ﺍﻟﻨﺘﺎﺋﺞ‪.‬‬
‫‪ -٦‬ﺇﺟﺮﺍﺀ ﺍﻟﺒﺤﻮﺙ ﺍﻟﻨﻈﺮﻳﺔ ﻭﺍﳌﻴﺪﺍﻧﻴﺔ ﻭﺍﻟﺘﺠﺮﻳﺒﻴﺔ ﰲ ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﰲ ﺿﻮﺀ ﺍﻟﺘﻮﺟﻪ ﺍﻹﺳﻼﻣﻲ ﻟﻺﺿﺎﻓﺔ ﺇﱃ‬
‫ﺍﳌﻌﺎﺭﻑ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺇﺛﺮﺍﺋﻬﺎ ﻣﻦ ﻫﺬﺍ ﺍﳌﻨﻄﻠﻖ‪ ،‬ﲟﺎ ﻳﻀﻴﻒ ﺇﱃ ﺍﻹﺳﻬﺎﻣﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺼﺤﻴﺤﺔ‪ ،‬ﻭﳝﻸ‬
‫ﺍﻟﺜﻐﺮﺍﺕ ﰲ ﺍﳌﻮﺿﻮﻋﺎﺕ ﺍﻟﱵ ﱂ ﺗﻨﺠﺢ ﺇﺳﻬﺎﻣﺎﺕ ﺍﻟﻌﻠﻢ ﺍﻟﺘﻘﻠﻴﺪﻳﺔ ﰲ ﺗﻐﻄﻴﺘﻬﺎ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺼﺤﻴﺢ‪.‬‬
‫‪ -٧‬ﺍﻟﺘﺒﺎﺩﻝ ﺍﻟﻌﻠﻤﻲ ﺑﲔ ﺍﳌﺘﺨﺼﺼﲔ ﰲ ﻋﻠﻢ ﺍﻟﻨﻔﺲ‪ ،‬ﻭﻛﺬﺍ ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﺍﳌﺘﺨﺼﺼﲔ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ‬
‫ﺍﳌﺮﺗﺒﻄﺔ ﲟﻮﺿﻮﻋﻪ ﻋﻠﻰ ﺃﻭﺳﻊ ﻧﻄﺎﻕ ﳑﻜﻦ‪ ،‬ﺿﻤﺎﻧﺎ ﻟﺘﺤﻘﻴﻖ ﻗﺪﺭ ﺿﺮﻭﺭﻱ ﻣﻦ ﺍﳌﻌﺮﻓﺔ ﺍﳌﺸﺘﺮﻛﺔ ﺍﻟﱵ‬
‫ﻳﻨﻄﻠﻖ ﻣﻨﻬﺎ ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ ﺍﳌﺴﺘﻘﺒﻠﻲ ﰲ ﻫﺬﺍ ﺍ‪‬ﺎﻝ‪ ،‬ﺣﱴ ﺗﺘﺤﻘﻖ "ﻭﺣﺪﺓ ﺍﳌﻌﺮﻓﺔ" ﻋﻠﻰ ﺍﳌﺴﺘﻮﻯ‬
‫ﺍﳌﺆﺳﺴﻲ ﻛﻤﺎ ﲢﻘﻘﺖ ﻋﻠﻰ ﺍﳌﺴﺘﻮﻯ ﺍﻟﺒﺤﺜﻲ‪.‬‬
‫‪ -٨‬ﺇﻋﺎﺩﺓ ﺻﻴﺎﻏﺔ ﻣﻮﺿﻮﻋﺎﺕ ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﻣﻦ ﺗﻮﺟﻪ ﺇﺳﻼﻣﻲ‪ ،‬ﻭﺇﻋﺎﺩﺓ ﻛﺘﺎﺑﺔ ﺍﳌﺮﺍﺟﻊ ﻭﺍﻟﻜﺘﺐ ﺍﻟﺪﺭﺍﺳﻴﺔ‬
‫ﻟﺘﻨﻄﻠﻖ ﻣﻦ ﺍﳌﻨﻈﻮﺭ ﺍﻹﺳﻼﻣﻲ‪.‬‬
‫ﻭﺍﳌﺘﺄﻣﻞ ﳍﺬﻩ ﺍﳋﻄﻮﺍﺕ ﻻ ﳝﻠﻚ ﺇﻻ ﺍﻹﻋﺠﺎﺏ ﺍﻟﺸﺪﻳﺪ ﲟﺎ ﺗﺘﻤﻴﺰ ﺑﻪ ﻣﻦ ﻭﺿﻮﺡ ﻭﺗﺴﻠﺴﻞ ﻭﺍﺗﺴﺎﻕ‪ ،‬ﻏﲑ ﺃ‪‬ﺎ‬
‫ﻻ ﺑﺪ ﺃﻳﻀﺎ ﺃﻥ ﺗﻠﻔﺘﻨﺎ ﺇﱃ ﺃ‪‬ﺎ ﺗﺜﲑ ﻋﺪﺩﺍ ﻛﺒﲑﺍ ﻣﻦ ﺍﻟﻘﻀﺎﻳﺎ‪ ،‬ﻭﳓﺘﺎﺝ ﺇﱃ ﺟﻬﻮﺩ ﻣﻀﻨﻴﺔ ﻭﳑﺎﺭﺳﺔ ﻭﺍﻗﻌﻴﺔ ﺣﱴ‬
‫ﻧﺼﻞ ﺇﱃ ﻭﺿﻮﺡ ﺃﻛﱪ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺘﻔﺼﻴﻼﺕ ﺃﺩﺍﺀ ﺍﻟﻌﻤﻞ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﳌﻄﻠﻮﺏ‪.‬‬
‫ﻓﺈﺫﺍ ﻧﻈﺮﻧﺎ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ ﺇﱃ ﺍﳋﻄﻮﺓ ﺍﻷﻭﱃ ﺍﳌﺘﺼﻠﺔ ﺑﺎﻻﺗﻔﺎﻕ ﻋﻠﻰ ﺍﳌﺴﻠﻤﺎﺕ ﺍﻟﱵ ﺗﻌﻜﺲ‬
‫ﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ ﺍﻟﺼﺤﻴﺢ ﻓﺈﻧﻨﺎ ﳒﺪ ﺍﻟﻘﺎﺋﻤﺔ ﺍﻟﱵ ﻗﺪﻣﻬﺎ ﺩ‪ .‬ﳒﺎﰐ )‪ (٢١-٩‬ﺗﺪﻭﺭ ﺣﻮﻝ ﻭﺣﺪﺓ ﺍﳊﻘﻴﻘﺔ‬
‫ﻭﻭﺣﺪﺓ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﻭﺣﻮﻝ ﻃﺒﻴﻌﺔ ﺍﻹﻧﺴﺎﻥ ﺍﳌﺎﺩﻳﺔ ﻭﺍﻟﺮﻭﺣﻴﺔ‪ ،‬ﻭﺣﻮﻝ ﺧﲑﻳﺔ ﺍﻹﻧﺴﺎﻥ ﻭﺣﺮﻳﺔ ﺇﺭﺍﺩﺗﻪ‪ ،‬ﻭﻫﻰ ﻗﺎﺋﻤﺔ‬
‫ﻗﺪ ﻳﺘﻔﻖ ﺍﻟﺒﺎﺣﺜﻮﻥ ﻣﻌﻬﺎ ﻭﻗﺪ ﳜﺘﻠﻔﻮﻥ‪ ،‬ﺳﻮﺍﺀ ﻣﻦ ﺣﻴﺚ ﺍﺳﺘﻴﻌﺎ‪‬ﺎ ﻟﻜﻞ ﺍﳌﺴﻠﻤﺎﺕ ﺍﻟﻀﺮﻭﺭﻳﺔ‪ ،‬ﺃﻭ ﻣﻦ ﺣﻴﺚ‬
‫ﳏﺘﻮﻯ ﻛﻞ ﻣﻨﻬﺎ‪ ،‬ﺃﻭ ﻣﻦ ﺣﻴﺚ ﻋﻼﻗﺘﻬﺎ ﺑﺒﻌﻀﻬﺎ‪ ،‬ﺃﻭ ﻣﻦ ﺣﻴﺚ ﺍﻋﺘﺒﺎﺭ ﺑﻌﻀﻬﺎ ﻓﺮﻭﺿﺎ ﺗﺴﺘﺤﻖ ﺍﻻﺧﺘﺒﺎﺭ‬

‫‪-١٩١-‬‬
‫ﻭﺍﻟﺘﻄﻮﻳﺮ ﺑﺪﻻ ﻣﻦ ﺍﻋﺘﺒﺎﺭﻫﺎ ﻣﺴﻠﻤﺎﺕ ﻻ ﺗﻘﺒﻞ ﺍﻻﺧﺘﺒﺎﺭ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﻘﺎﺋﻤﺔ ﺗﻔﺘﺢ ﺍﻟﺒﺎﺏ ﻭﻻ ﺷﻚ ﺃﻣﺎﻡ ﻣﺰﻳﺪ ﻣﻦ‬
‫ﺍﳉﻬﻮﺩ ﻭﺻﻮﻻ ﺇﱃ ﺃﺭﺿﻴﺔ ﺃﻭﺳﻊ ﻟﻼﺗﻔﺎﻕ ‪.‬‬
‫ﻭﺑﻨﻔﺲ ﺍﻟﻘﻴﺎﺱ ﻓﺈﻥ ﻗﻀﻴﺔ ﲢﺪﻳﺪ ﺍﻷﺻﻮﻝ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﱵ ﺗﻘﺎﺑﻞ ﻣﻮﺿﻮﻋﺎﺕ ﻭﻗﻀﺎﻳﺎ ﻛﻞ ﻋﻠﻢ ﻣﻦ‬
‫ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺃﻭ ﻣﻬﻨﺔ ﻣﻦ ﻣﻬﻦ ﺍﳌﺴﺎﻋﺪﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻟﻴﺴﺖ ﺑﺎﻟﺒﺴﺎﻃﺔ ﺍﻟﱵ ﺗﻈﻬﺮ ﻟﻨﺎ ﻷﻭﻝ ﻭﻫﻠﺔ‪،‬‬
‫ﻓﺎﻟﺒﺎﺣﺚ ﰲ ﺍﻟﺘﺮﺍﺙ ﺍﻹﺳﻼﻣﻲ ﻋﻤﺎ ﻳﻘﺎﺑﻞ ﻣﻮﺿﻮﻋﺎﺕ ﲣﺼﺼﻪ ﻗﺪ ﻳﻜﻮﻥ ﳏﻜﻮﻣﺎ ﺃﻭ ﻋﻠﻰ ﺍﻷﻗﻞ ﻣﺘﺄﺛﺮﺍ ﰲ‬
‫ﲢﺪﻳﺪ ﻧﻄﺎﻕ ﲝﺜﻪ ﺑﺎﳌﻔﺎﻫﻴﻢ ﻭﺍﻷﻃﺮ ﺍﻟﺘﺼﻮﺭﻳﺔ ﺍﳌﺴﺘﻤﺪﺓ ﻣﻦ ﺗﺮﺍﺙ ﺍﻟﻌﻠﻢ ﺍﳊﺪﻳﺚ ﺫﺍﺗﻪ ﺩﻭﻥ ﺃﻥ ﻳﺪﺭﻯ‪ ،‬ﻓﺎﳌﺮﺀ‬
‫ﻻ ﻳﺒﺤﺚ ﻋﻦ ﺷﻲﺀ ﻻ ﻳﻌﺮﻑ ﺣﺪﻭﺩﻩ ﻭﻻ ﻳﺪﺭﻯ ﺷﻴﺌﺎ ﻋﻦ ﻛﻨﻬﻪ‪ ،‬ﻭﺇﳕﺎ ﺍﻷﻛﺜﺮ ﺍﺣﺘﻤﺎﻻ ﺃﻥ ﻳﺴﺘﺮﺷﺪ ﲟﺎ ﻫﻮ‬
‫ﻣﺄﻟﻮﻑ ﻟﺪﻳﻪ ﻣﻦ ﺣﺪﻭﺩ ﻭﻣﻔﺎﻫﻴﻢ‪ ،‬ﳑﺎ ﳚﺮﻩ ﺇﱃ ﻣﺎ ﻳﺮﻳﺪ ﺃﻥ ﻳﺘﺠﻨﺒﻪ ﺩﻭﻥ ﺃﻥ ﻳﻘﺼﺪ‪.‬‬
‫ﺃﻣﺎ ﻋﻦ ﺍﻟﻨﻈﺮﺓ ﺍﻟﻨﻘﺪﻳﺔ ﻹﺳﻬﺎﻣﺎﺕ ﺍﻟﻌﻠﻢ ﺍﳊﺪﻳﺚ ﻓﺈﻥ ﺍﻟﻨﺠﺎﺡ ﻓﻴﻬﺎ ﻳﺘﻮﻗﻒ ﻋﻠﻰ ﺇﺩﺭﺍﻙ ﺍﳌﺴﻠﻤﺎﺕ‬
‫ﻭﺍﻻﻓﺘﺮﺍﺿﺎﺕ ﺍﻟﱵ ﺗﻜﻤﻦ ﻭﺭﺍﺀ ﻛﻞ ﻧﻈﺮﻳﺔ ﻋﻠﻤﻴﺔ ﺃﻛﺜﺮ ﻣﻦ ﳎﺮﺩ ﻣﺮﺍﺟﻌﺔ ﻗﻀﺎﻳﺎ ﺍﻟﻨﻈﺮﻳﺔ ﰲ ﻇﺎﻫﺮﻫﺎ‪ ،‬ﻓﺒﻌﺾ‬
‫ﺍﻟﺒﺎﺣﺜﲔ ﻻ ﻳﺜﻮﺭ ﺷﻜﻬﻢ ﺇﻻ ﻋﻨﺪ ﻣﺼﺎﺩﻓﺔ ﻋﺒﺎﺭﺍﺕ ﺃﻭ ﻗﻀﺎﻳﺎ ﺃﻭ ﺗﻌﻤﻴﻤﺎﺕ ﺗﺘﺠﺎﰲ ﰲ ﻇﺎﻫﺮﻫﺎ ﻣﻊ ﺍﻟﺘﺼﻮﺭ‬
‫ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺃﻣﺎ ﻓﻴﻤﺎ ﻭﺭﺍﺀ ﺫﻟﻚ ﻓﺈ‪‬ﻢ ﻗﺪ ﻳﺘﺼﻮﺭﻭﻥ ﺃﻥ ﺍﻷﻣﺮ ﻻ ﻳﺴﺘﺪﻋﻰ ﻣﺰﻳﺪ ﺗﻨﻘﻴﺐ ‪ ،‬ﻭﻛﻤﺜﺎﻝ ﻋﻠﻰ‬
‫ﺫﻟﻚ ﻓﺈﻧﻨﺎ ﻗﺪ ﺭﺃﻳﻨﺎ ﺑﻌﺾ ﺍﳌﺆﻟﻔﲔ ﻳﻘﺮﺭﻭﻥ ﻣﺜﻼ ﺃﻧﻪ ﻻ ﻓﺮﻕ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﻌﻠﻤﻴﺔ ﺃﻥ ﻧﻨﻈﺮ ﺇﱃ ﺍﻟﺼﺤﺔ ﺍﻟﻨﻔﺴﻴﺔ‬
‫ﻣﻦ ﻣﻨﻈﻮﺭ ﺍﻹﺳﻼﻡ ﺃﻭ ﻣﻦ ﻣﻨﻈﻮﺭ ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﺍﳊﺪﻳﺚ ﻷﻥ ﺍﳍﺪﻑ ﰲ ﺍﻟﻨﺎﺣﻴﺘﲔ ﻭﺍﺣﺪ ﺃﻻ ﻭﻫﻮ ﺳﻌﺎﺩﺓ‬
‫ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﻗﺪ ﻓﺎﺕ ﻫﺆﻻﺀ ﺃﻥ ﻣﻌﲎ ﺍﻟﺴﻌﺎﺩﺓ ﳐﺘﻠﻒ ﺃﺷﺪ ﺍﻻﺧﺘﻼﻑ ﺑﲔ ﺍﳌﻨﻈﻮﺭ ﺍﻟﻌﻠﻤﻲ ﺍﳊﺪﻳﺚ ﺍﳌﻨﻄﻠﻖ‬
‫ﻣﻦ ﺍﳊﻀﺎﺭﺓ ﺍﻟﻐﺮﺑﻴﺔ ﻭﺑﲔ ﺍﳌﻨﻈﻮﺭ ﺍﻹﺳﻼﻣﻲ ﻛﻤﺎ ﺃﻛﺪ ﻋﻠﻰ ﺫﻟﻚ ﺑﻘﻮﺓ ﻏﲑﻫﻢ ﻣﻦ ﺍﻟﺒﺎﺣﺜﲔ‪.‬‬
‫ﺃﻣﺎ ﻋﻦ ﺇﺟﺮﺍﺀ ﺍﻟﺒﺤﻮﺙ ﰲ ﺿﻮﺀ ﺍﻟﺘﻮﺟﻪ ﺍﻹﺳﻼﻣﻲ ﻟﻺﺿﺎﻓﺔ ﺇﱃ ﻣﻌﺮﻓﺘﻨﺎ ﺍﳊﺎﻟﻴﺔ ﺣﻮﻝ ﺍﻹﻧﺴﺎﻥ ﻭ‬
‫ﺍ‪‬ﺘﻤﻊ ﻓﺄﻣﺮ ﳛﺘﺎﺝ ﺇﱃ ﻭﺿﻮﺡ ﻛﺎﻑ ﻓﻴﻤﺎ ﻳﺘﺼﻞ ﺑﺎﻟﻘﻀﺎﻳﺎ ﺍﳌﻨﻬﺠﻴﺔ ﺍﻟﱵ ﻳﺜﲑﻫﺎ‪ ،‬ﻭﻟﻌﻞ ﺃﺧﻄﺮ ﺗﻠﻚ ﺍﻟﻘﻀﺎﻳﺎ‬
‫ﻳﺘﺼﻞ ﺑﻜﻴﻔﻴﺔ ﲢﻘﻴﻖ ﻣﺒﺪﺃ "ﻭﺣﺪﺓ ﺍﳌﻌﺮﻓﺔ" ﺗﺄﺳﻴﺴﺎ ﻋﻠﻰ ﻣﺒﺪﺃ "ﻭﺣﺪﺓ ﺍﳊﻘﻴﻘﺔ" )ﺍﻟﻔﺎﺭﻭﻗﻲ‪-٨٠ :١٩٨٦ ،‬‬
‫‪ (١١٧‬ﺃﻭ ﺍﳉﻤﻊ ﺑﲔ ﻣﻌﻄﻴﺎﺕ ﺍﻟﻮﺣﻲ ﻣﻦ ﺟﻬﺔ ﻭﺍﳌﺸﺎﻫﺪﺍﺕ ﺍﻹﻣﺒﲑﻳﻘﻴﺔ ﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ‪ ،‬ﻓﺎﻟﻨﻈﺎﻡ ﺍﻟﻌﻠﻤﻲ‬
‫ﺍﻟﺘﻘﻠﻴﺪﻱ ﻗﺪ ﻓﺼﻞ ﺑﲔ ﺍﻻﺛﻨﲔ ﻓﺼﻼ ﺗﺎﻣﺎ‪ ،‬ﻭﺍﳌﻄﻠﺐ ﺍﻷﺳﺎﺳﻲ ﻷﺳﻠﻤﺔ ﺍﳌﻌﺮﻓﺔ ﻫﻮ ﺍﳉﻤﻊ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﻗﺪ ﺭﺃﻳﻨﺎ‬
‫ﺑﻌﺾ ﺍﻟﺒﺎﺣﺜﲔ ﳝﺰﺟﻮﻥ ﺑﻴﻨﻬﻤﺎ ﺑﻄﺮﻕ ﻻ ﲢﻘﻖ ﺍﻟﺘﻜﺎﻣﻞ ﺍﻟﺼﺤﻴﺢ ﻓﻴﻤﺎ ﺷﺮﺣﻨﺎﻩ ﻣﻦ ﻣﺪﺍﺧﻞ ﻣﺎ ﻗﺒﻞ ﺍﻟﺘﺄﺻﻴﻞ‪.‬‬
‫ﻭﳑﺎ ﺳﺒﻖ ﻳﺘﺒﲔ ﻟﻨﺎ ﲜﻼﺀ ﺃﻥ ﻫﺬﺍ ﺍﳌﺪﺧﻞ ﺍﻟﺸﺎﻣﻞ ﺗﺘﻮﻓﺮ ﻓﻴﻪ ﲨﻴﻊ ﺍﻟﺸﺮﻭﻁ ﺍﻟﻮﺍﺟﺐ ﺗﻮﺍﻓﺮﻫﺎ ﰲ ﺃﻱ‬
‫ﺟﻬﺪ ﻣﺘﻜﺎﻣﻞ ﻟﻠﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻛﻤﺎ ﻳﺘﺒﲔ ﻟﻨﺎ ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ﺃﻥ ﻫﺬﺍ ﺍﳌﺪﺧﻞ ﻳﺘﻄﻠﺐ ﰲ‬
‫ﺍﻟﻮﺍﻗﻊ ﻣﺎ ﻻ ﻳﻘﻞ ﻋﻦ ﻋﻤﻠﻴﺔ ﺇﻋﺎﺩﺓ ﻧﻈﺮ ﻛﺎﻣﻠﺔ ﻭﺇﻋﺎﺩﺓ ﺑﻨﺎﺀ ﺷﺎﻣﻠﺔ ﻟﻜﻞ ﻋﻠﻢ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‬
‫ﻭﻟﻜﻞ ﻣﻬﻨﺔ ﻣﻦ ﻣﻬﻦ ﺍﳌﺴﺎﻋﺪﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﻣﻦ ﺍﻟﻮﺍﺿﺢ ﺃﻥ ﻫﺬﺍ ﻳﺘﻄﻠﺐ ﺗﻜﺮﻳﺲ ﺍﳉﻬﺪ ﻭﺍﻟﻮﻗﺖ‬

‫‪-١٩٢-‬‬
‫ﻟﺴﻨﻮﺍﺕ ﻭﺳﻨﻮﺍﺕ ﻟﻔﺮﻕ ﻣﻦ ﺍﻟﺒﺎﺣﺜﲔ ﺍﳌﻨﻈﻤﲔ‪ ،‬ﺍﳌﺆﻳﺪﻳﻦ ﺑﺎﻹﻃﺎﺭﺍﺕ ﺍﳌﺆﺳﺴﻴﺔ ﺍﳌﻨﺎﺳﺒﺔ‪ ،‬ﻗﺒﻞ ﺃﻥ ﺗﺒﺪﺃ‬
‫ﲦﺎﺭﻩ ﺍﻟﻄﻴﺒﺔ ﰲ ﺍﻟﻈﻬﻮﺭ ‪.‬‬
‫ﻛﻤﺎ ﺃﻥ ﺍﻟﺴﲑ ﰲ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ ﻳﺘﻄﻠﺐ ﺗﻮﺍﻓﺮ ﺍﻟﺒﺎﺣﺜﲔ ﺍﳌﺘﻀﻠﻌﲔ ﰲ ﻛﻞ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﺍﳊﺪﻳﺜﺔ ﻣﻦ‬
‫ﺟﺎﻧﺐ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻣﻦ ﺟﺎﻧﺐ ﺁﺧﺮ‪ ،‬ﻭﺗﻠﻚ ﻋﻤﻠﺔ ﻧﺎﺩﺭﺓ ﺣﺎﻟﺖ ﺩﻭﻥ ﺇﻧﺘﺎﺟﻬﺎ ﻗﻮﻯ ﺗﺎﺭﳜﻴﺔ ﻭﺩﻭﻟﻴﺔ‬
‫ﻭﺍﺟﺘﻤﺎﻋﻴﺔ ﻋﺪﻳﺪﺓ ﻻ ﳎﺎﻝ ﻟﻮﺻﻒ ﺃﺑﻌﺎﺩﻫﺎ ﰲ ﻫﺬﺍ ﺍﳌﻘﺎﻡ‪ ،‬ﻭﻟﻴﺲ ﺑﺎﻹﻣﻜﺎﻥ ﺗﻮﺍﻓﺮ ﺍﻷﻋﺪﺍﺩ ﺍﳌﻄﻠﻮﺑﺔ ﻣﻦ‬
‫ﻫﺆﻻﺀ ﺍﻟﺒﺎﺣﺜﲔ ﺇﻻ ﺑﺎﺳﺘﺤﺪﺍﺙ ﺑﺮﺍﻣﺞ ﻹﻋﺎﺩﺓ ﺗﺄﻫﻴﻞ ﲨﻴﻊ ﺍﳌﺘﺨﺼﺼﲔ ﰲ ﺍﻟﻔﺮﻭﻉ ﺍﳊﺪﻳﺜﺔ ﻟﻠﻌﻠﻮﻡ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺑﻌﺾ ﺍﳌﺘﺨﺼﺼﲔ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻋﻠﻰ ﺍﻷﻗﻞ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺘﺎﱄ ‪:‬‬
‫‪ -١‬ﺇﺫﺍ ﺗﻔﻬﻢ ﻛﻞ ﻣﺸﺘﻐﻞ ﺑﺎﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﻣﻬﻦ ﺍﳌﺴﺎﻋﺪﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ ﰲ ﺍﻟﺪﻭﻝ ﺍﻹﺳﻼﻣﻴﺔ ﺃﻧﻪ ﱂ ﻳﻌﺪ‬
‫ﺑﺈﻣﻜﺎﻧﻪ ﺃﻥ ﻳﻌﻴﺶ ﻣﻄﻤﺌﻨﺎ ﺭﺍﺿﻰ ﺍﻟﻀﻤﲑ ﺇﱃ ﺃﻧﻪ ﻳﺆﺩﻯ ﻋﻤﻠﻪ ﻛﻤﺎ ﻳﻨﺒﻐﻲ‪ ،‬ﺃﻭ ﺍﻟﺰﻋﻢ ﺑﺄﻧﻪ ﻳﺆﺩﻯ ﻭﺍﺟﺒﻪ‬
‫ﻛﻤﺎ ﳚﺐ ‪ ،‬ﺍﻟﻠﻬﻢ ﺇﻻ ﺇﺫﺍ ﺍﺧﺘﻂ ﻟﻨﻔﺴﻪ ﺧﻄﺔ )ﻻ ﺗﻌﻮﻗﻪ ﻋﻦ ﺃﺩﺍﺀ ﻋﻤﻠﻪ ﺍﻟﻴﻮﻣﻲ( ﺗﻀﻤﻦ ﻟﻪ ﺃﻥ ﻳﻘﻮﻡ‬
‫ﺑﺈﻋﺪﺍﺩ ﻧﻔﺴﻪ )ﰲ ﺣﺪﻭﺩ ﻓﺘﺮﺓ ﺯﻣﻨﻴﺔ ﻣﻌﻘﻮﻟﺔ( ﻟﻺﳌﺎﻡ ﺍﳌﻨﻈﻢ ﲟﻨﺎﺑﻊ ﻭﻃﺮﺍﺋﻖ ﺍﻟﺒﺤﺚ ﰲ ﺍﻟﻌﻠﻮﻡ‬
‫ﺍﻟﺸﺮﻋﻴﺔ ﺑﻄﺮﻳﻘﺔ ﺗﺪﺭﳚﻴﺔ ‪ -‬ﻣﻊ ﺍﻻﺳﺘﻔﺎﺩﺓ ﳑﺎ ﳝﻜﻦ ﺃﻥ ﺗﻮﻓﺮﻩ ﺍﳉﺎﻣﻌﺎﺕ ﻭﺍﳍﻴﺌﺎﺕ ﺍﳌﻬﺘﻤﺔ ﺑﺎﻟﻘﻀﻴﺔ‬
‫ﻣﻦ ﺑﺮﺍﻣﺞ ﻭﺃﻧﺸﻄﺔ ﻣﺴﺎﻋﺪﺓ ﻋﻠﻰ ﺫﻟﻚ‪.‬‬
‫‪ -٢‬ﺇﺫﺍ ﺃﺩﺭﻙ ﺑﻌﺾ ﺍﳌﺸﺘﻐﻠﲔ ﺑﺎﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻋﻠﻰ ﺍﻷﻗﻞ ﺑﺄﻥ ﻭﺍﺟﺒﻬﻢ ﳛﺘﻢ ﻋﻠﻴﻬﻢ ﺍﻹﳌﺎﻡ ﺑﺎﻟﻘﻀﺎﻳﺎ‬
‫ﻭﺍﻟﻨﻈﺮﻳﺎﺕ ﺍﻟﱵ ﻳﻨﻄﻠﻖ ﻣﻨﻬﺎ ﺇﺧﻮﺍ‪‬ﻢ ﺍﳌﺸﺘﻐﻠﻮﻥ ﺑﺎﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﺬﻳﻦ ﻳﻘﻮﻣﻮﻥ ﺑﺘﺨﺮﻳﺞ‬
‫ﺟﻴﻮﺵ ﻣﻦ ﺍﳋﺮﳚﲔ ﺍﻟﺬﻳﻦ ﻳﺘﻮﻟﻮﻥ ﻗﻴﺎﺩﺓ ﳐﺘﻠﻒ ﺍﻷﻧﺸﻄﺔ ﰲ ﳐﺘﻠﻒ ﺟﻮﺍﻧﺐ ﺍﳊﻴﺎﺓ )ﺭﺿﻴﻨﺎ ﺑﺬﻟﻚ ﺃﻡ‬
‫ﱂ ﻧﺮﺽ( ﺣﱴ ﻳﺴﺘﻄﻴﻌﻮﺍ ﺗﻘﺪﱘ ﺍﳌﺸﻮﺭﺓ ﺍﳌﻨﺎﺳﺒﺔ ﳍﺆﻻﺀ ﺍﻟﺰﻣﻼﺀ ﻋﻨﺪ ﺗﻌﺮﺿﻬﻢ ﰲ ﺩﺭﺍﺳﺎ‪‬ﻢ ﺍﻟﻌﻠﻤﻴﺔ‬
‫ﻟﻘﻀﺎﻳﺎ ﺍﳊﻴﺎﺓ ﻭﺍﻟﺘﻨﻈﻴﻤﺎﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻟﱵ ﲤﺲ ﺍﳊﻴﺎﺓ ﺍﻟﻴﻮﻣﻴﺔ ﻟﻠﻤﺴﻠﻢ ﰲ ﻫﺬﺍ ﺍﻟﻌﺼﺮ ﺍﻟﺬﻱ ﻧﻌﻴﺶ‬
‫ﻓﻴﻪ‪.‬‬
‫ﻭﺑﻄﺒﻴﻌﺔ ﺍﳊﺎﻝ ﻓﺈﻥ ﺃﻳﺴﺮ ﺷﻲﺀ ﻳﺴﺘﻄﻴﻌﻪ ﻛﻞ ﻓﺮﻳﻖ ﻫﻮ ﺇﻥ ‪‬ﻳﻌﺮﺽ ﻋﻦ ﺍﻵﺧﺮ ﻭﺃﻥ ﻳﻨﺄﻯ ﲜﺎﻧﺒﻪ‪ ،‬ﻣﺴﺘﺸﻌﺮﺍ‬
‫ﳉﻮﺍﻧﺐ ﺗﻔﻮﻗﻪ ﻭﺭﺍﺿﻴﺎ ﻋﻦ ﻧﻔﺴﻪ‪ ،‬ﻓﺘﻠﻚ ﻣﻘﺘﻀﻴﺎﺕ ﻗﺎﻧﻮﻥ ﺍﻟﻘﺼﻮﺭ ﺍﻟﺬﺍﰐ ﺍﻟﺬﻱ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﺆﺩﻯ ﺇﱃ‬
‫ﺧﲑ‪ ،‬ﻭﺍﳋﺎﺳﺮ ﺍﻟﻮﺣﻴﺪ ﻣﻦ ﻭﺭﺍﺀ ﻫﺬﺍ ﺍﻟﺘﺠﺎﰲ ﻭﺗﻠﻚ ﺍﻟﻘﻄﻴﻌﺔ ﻫﻮ ﳎﺘﻤﻌﺎﺕ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺍﻷﻣﺮ ﻳﺘﻄﻠﺐ ﺗﻮﺍﺿﻊ‬
‫ﻛﻼ ﻣﻦ ﺍﻟﻔﺮﻳﻘﲔ ﷲ ﺟﻞ ﻭﻋﻼ ﰒ ﻹﺧﻮﺍﻧﻪ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺍﻟﺘﻌﺎﻭﻥ ﻋﻠﻰ ﺍﻟﱪ ﻭﺍﻟﺘﻘﻮﻯ ﻋﺴﻰ ﺃﻥ ﻳﻜﺘﺐ ﺍﷲ‬
‫ﺍﻟﺘﻮﻓﻴﻖ ﻟﻜﻞ ﻣﻦ ﺍﻟﻔﺮﻳﻘﲔ ﰲ ﺧﺪﻣﺔ ﺍ‪‬ﺘﻤﻊ ﺍﳌﺴﻠﻢ‪.‬‬
‫ﻭﺭﻏﻢ ﺃﻥ ﺍﳌﺪﺧﻞ ﺍﻟﺸﺎﻣﻞ ﻫﻮ ﲝﻜﻢ ﻃﺒﻴﻌﺘﻪ ﻣﺪﺧﻞ ﻳﺘﻄﻠﺐ ﻋﻤﻼ ﲨﺎﻋﻴﺎ ﻣﻨﻈﻤﺎ ﻭﻣﺪﻋﻤﺎ ﺗﺪﻋﻴﻤﺎ‬
‫ﻣﺆﺳﺴﻴﺎ ﻣﻨﺎﺳﺒﺎ‪ ،‬ﻓﻘﺪ ﺣﺎﻭﻝ ﺍﻟﺒﻌﺾ ﺑﺬﻝ ﺟﻬﻮﺩ ﻓﺮﺩﻳﺔ ﻟﻠﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﺍﳌﻨﻄﻠﻖ ﻣﻦ ﻫﺬﺍ ﺍﳌﻨﻈﻮﺭ‬
‫ﺍﻟﺸﺎﻣﻞ‪ ،‬ﻓﻘﺪ ﺑﺬﻝ ﺍﻟﺪﻛﺘﻮﺭ ﻓﺎﺭﻭﻕ ﺍﻟﺪﺳﻮﻗﻲ )‪ (١٩٨٦‬ﺟﻬﺪﺍ ﻹﳚﺎﺩ ﺗﻜﺎﻣﻞ ﺣﻘﻴﻘﻲ ﻣﻨﺒﺜﻖ ﻣﻦ ﻓﻬﻢ ﻭﺍﺿﺢ‬

‫‪-١٩٣-‬‬
‫ﻟﻠﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ ﻟﻺﻧﺴﺎﻥ ﻭﺍ‪‬ﺘﻤﻊ ﻭﺑﲔ ﻣﻌﻄﻴﺎﺕ ﻋﻠﻢ ﺍﻻﺟﺘﻤﺎﻉ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﺳﻮﺍﺀ ﺍﺗﻔﻘﻨﺎ ﻣﻊ ﻣﺎ ﺗﻮﺻﻞ‬
‫ﺇﻟﻴﻪ ﺍﻟﺪﻛﺘﻮﺭ ﺍﻟﺪﺳﻮﻗﻲ ﻓﻴﻤﺎ ﳝﻜﻦ ﺍﻋﺘﺒﺎﺭﻩ ﳏﺎﻭﻟﺔ ﻟﻠﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻟﻌﻠﻢ ﺍﻻﺟﺘﻤﺎﻉ ﻣﻦ ﺍﳌﻨﻈﻮﺭ ﺍﻟﺸﺎﻣﻞ ﺃﻭ‬
‫ﱂ ﻧﺘﻔﻖ ﻣﻌﻪ ﻓﺈﻥ ﺍﳌﺮﺀ ﻻ ﳝﻠﻚ ﺇﻻ ﺍﺣﺘﺮﺍﻡ ﺃﺻﺎﻟﺔ ﺍﻟﺒﺎﺣﺚ ﻭﻗﻮﺓ ﲤﻜﻨﻪ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻣﻦ ﻧﺎﺣﻴﺔ ﻭﺍﻟﻌﻠﻮﻡ‬
‫ﺍﳊﺪﻳﺜﺔ ﻣﻦ ﻧﺎﺣﻴﺔ ﺃﺧﺮﻯ ﻟﺪﺭﺟﺔ ﻣﻜﻨﺘﻪ ﺑﺴﻬﻮﻟﺔ ﻭﻳﺴﺮ ﻣﻦ ﲡﺎﻭﺯ ﻣﺎ ﺟﺎﺀﺕ ﺑﻪ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﳊﺪﻳﺜﺔ‬
‫ﺣﻴﺜﻤﺎ ﻭﺟﺪﺕ ﺍﳊﺎﺟﺔ ﻟﺬﻟﻚ‪.‬‬
‫ﻛﻤﺎ ﻳﻨﺒﻐﻲ ﺃﻥ ﻧﻨﻮﻩ ﺃﻳﻀﹰﺎ ﲜﻬﺪ ﻓﺮﺩﻯ ﺁﺧﺮ ﻗﺎﻣﺖ ﺑﻪ ﺑﺎﺣﺜﺔ ﻣﺴﻠﻤﺔ ﰲ ﺍﲡﺎﻩ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻟﻠﺨﺪﻣﺔ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﳌﻨﻄﻠﻖ ﻣﻦ ﻫﺬﺍ ﺍﳌﺪﺧﻞ ﺍﻟﺸﺎﻣﻞ ﻫﻲ ﺍﻟﺪﻛﺘﻮﺭﺓ ﻋﻔﺎﻑ ﺍﻟﺪﺑﺎﻍ )‪ (١٩٩٤‬ﺍﻟﱵ ﻗﺎﻣﺖ ﲟﺤﺎﻭﻟﺔ‬
‫ﻻﺳﺘﺠﻼﺀ ﻃﺒﻴﻌﺔ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻧﺘﻌﺎﻣﻞ ﻣﻌﻪ ﰲ ﳏﻴﻂ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﻓﻬﻢ ﺍﻟﺴﻨﻦ ﺍﻟﻨﻔﺴﻴﺔ‬
‫ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻟﱵ ﲢﻜﻢ ﺳﻠﻮﻛﻪ‪ ،‬ﻭﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺗﺼﻮﺭ ﺇﺳﻼﻣﻲ ﺣﻮﻝ ﺃﺳﺒﺎﺏ ﺍﳌﺸﻜﻼﺕ ﺍﻟﻔﺮﺩﻳﺔ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﳌﻨﻄﻠﻘﺔ ﻣﻦ ﺍﳌﻨﻈﻮﺭ ﺍﻹﺳﻼﻣﻲ ﰲ ﺿﻮﺀ ﻫﺬﺍ ﻛﻠﻪ‪ .‬ﻭﺭﻏﻢ ﺃﻥ ﻫﺬﻩ ﳏﺎﻭﻟﺔ ﺷﺪﻳﺪﺓ ﺍﻟﻄﻤﻮﺡ ﰲ‬
‫ﺫﺍ‪‬ﺎ‪ ،‬ﺇﻻ ﺃ‪‬ﺎ ﻗﺪ ﺃﺳﻔﺮﺕ ﻋﻦ ﻭﺿﻊ ﺑﻌﺾ ﺍﳋﻄﻮﻁ ﻋﻠﻰ ﺧﺮﻳﻄﺔ ﺍﻟﺒﺤﺚ ﺍﳌﻨﻄﻠﻘﺔ ﻣﻦ ﻫﺬﺍ ﺍﳌﺪﺧﻞ ﺍﻟﺸﺎﻣﻞ‬
‫ﻟﺘﻜﻮﻥ ﻋﻮﻧﺎ ﻟﻠﺒﺎﺣﺜﲔ ﺍﻟﺬﻳﻦ ﻗﺪ ﻳﺘﻔﻘﻮﻥ ﺃﻭ ﳜﺘﻠﻔﻮﻥ ﻣﻌﻬﺎ ﻋﻠﻰ ﺑﻴﻨﺔ‪.‬‬

‫ﺗﻌﻘﻴــــﺐ‬
‫ﻟﻘﺪ ﺣﺎﻭﻟﻨﺎ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﺍﺳﺘﺨﻼﺹ ﺍﻟﺸﺮﻭﻁ ﺍﻟﻮﺍﺟﺐ ﺗﻮﺍﻓﺮﻫﺎ ﰲ ﺃﻱ ﺟﻬﺪ ﻟﻠﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ‬
‫ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﻃﺒﻘﻨﺎ ﺗﻠﻚ ﺍﻟﺸﺮﻭﻁ ﰲ ﳏﺎﻭﻟﺔ ﻟﻠﺘﻮﺻﻞ ﺇﱃ ﺗﻮﺻﻴﻒ ﺍﳌﺪﺍﺧﻞ ﺍﳌﺨﺘﻠﻔﺔ ﺍﻟﱵ ﺗﻌﻜﺴﻬﺎ ﺍﻟﻜﺘﺎﺑﺎﺕ‬
‫ﺍﳊﺎﻟﻴﺔ ﰲ ﺍﳌﻴﺪﺍﻥ‪ ،‬ﻭﺍﻧﺘﻬﻴﻨﺎ ﺇﱃ ﺗﻘﺴﻴﻢ ﺗﻠﻚ ﺍﳌﺪﺍﺧﻞ ﺇﱃ ﻧﻮﻋﲔ ﺃﻭﳍﻤﺎ ﻣﺪﺍﺧﻞ ﻣﺎ ﻗﺒﻞ ﺍﻟﺘﺄﺻﻴﻞ ﻭﺛﺎﻧﻴﻬﻤﺎ‬
‫ﻣﺪﺍﺧﻞ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﺗﻌﺮﺿﻨﺎ ﺃﺧﲑﺍ ﻟﻠﻤﺴﻠﻤﺎﺕ ﺍﻷﺳﺎﺳﻴﺔ ﺍﻟﱵ ﻳﻘﻮﻡ ﻋﻠﻴﻬﺎ ﻛﻞ ﻣﺪﺧﻞ ﻣﻊ ﻧﻈﺮﺓ‬
‫ﻧﻘﺪﻳﺔ ﺗﻮﺿﺢ ﻣﻜﺎﻧﻪ ﻣﻦ ﻋﻤﻠﻴﺔ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ‪.‬‬
‫ﻭﺍﳌﺄﻣﻮﻝ ﺃﻥ ﺗﺆﺩﻯ ﻫﺬﻩ ﺍﶈﺎﻭﻟﺔ ‪-‬ﻭﻣﺎ ﺗﺜﲑﻩ ﻣﻦ ﻣﻨﺎﻗﺸﺎﺕ‪ -‬ﺇﱃ ﺇﺯﺍﺣﺔ ﺑﻌﺾ ﺍﻟﻌﻘﺒﺎﺕ ﻣﻦ ﻃﺮﻳﻖ‬
‫ﺣﺮﻛﺔ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻣﻦ ﺟﻬﺔ ‪ ،‬ﻛﻤﺎ ﺗﺆﺩﻯ ﺇﱃ ﻭﺿﻊ ﺑﻌﺾ ﺍﻟﻌﻼﻣﺎﺕ ﺍﻟﱵ ﺗﺸﲑ‬
‫ﺇﱃ ﺍﻟﻄﺮﻳﻖ ﺍﻟﺼﺤﻴﺢ ﻟﺘﻠﻚ ﺍﳊﺮﻛﺔ ﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ‪ .‬ﺫﻟﻚ ﺃﻧﻪ ﺇﺫﺍ ﺃﻣﻜﻦ ﺍﻟﺘﻮﺻﻞ ﺇﱃ ﻧﻮﻉ ﻣﻦ ﺍﻻﺗﻔﺎﻕ‬
‫ﺣﻮﻝ ﺍﻟﻄﺒﻴﻌﺔ ﺍﻷﺳﺎﺳﻴﺔ ﻟﻌﻤﻠﻴﺔ ﺍﻟﺘﺄﺻﻴﻞ ﰲ ﺻﻮﺭ‪‬ﺎ ﺍﻟﺼﺤﻴﺤﺔ‪ ،‬ﰒ ﺃﻣﻜﻦ ﺍﻟﺘﻌﺮﻑ ﻋﻠﻰ ﺍﳌﻮﻗﻊ ﺍﶈﺪﺩ ﺍﻟﺬﻱ‬
‫ﻳﺸﻐﻠﻪ ﻛﻞ ﻣﺪﺧﻞ ﻣﻦ ﺍﳌﺪﺍﺧﻞ ﺍﳌﺬﻛﻮﺭﺓ ﺑﺎﻟﻨﺴﺒﺔ ﻟﺘﻠﻚ ﺍﻟﻌﻤﻠﻴﺔ ﻓﻼ ﺷﻚ ﺃﻥ ﻫﺬﺍ ﻳﻌﻄﻰ ﺩﻓﻌﺔ ﻟﻠﺤﺮﻛﺔ ﰲ‬
‫ﺍﻻﲡﺎﻩ ﺍﻟﺼﺤﻴﺢ‪.‬‬
‫ﻟﻘﺪ ﻋﺎﻧﺖ ﺣﺮﻛﺔ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﰲ ﺍﻟﺴﻨﻮﺍﺕ ﺍﻷﺧﲑﺓ ﻣﻦ ﻋﻤﻮﻣﻴﺔ‬
‫ﺍﻟﺘﻨﺎﻭﻝ‪ ،‬ﻭﻗﺪ ﺁﻥ ﺍﻷﻭﺍﻥ ﻟﻠﺒﺤﺚ ﰲ ﺍﻟﺘﺄﺻﻴﻞ‪ ،‬ﻭﺑﺪﺀ ﺍﳌﺴﲑﺓ ﰲ ﺍﻟﻄﺮﻳﻖ ﺍﻟﻄﻮﻳﻞ‪ ،‬ﺑﺪﻻ ﻣﻦ ﺍﻟﺘﻮﻗﻒ ﻋﻨﺪ‬

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‫ﺍﳌﺴﻤﻴﺎﺕ ﺃﻭ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻟﺘﺼﻮﺭﺍﺕ ﻏﲑ ﺍﻟﺼﺤﻴﺤﺔ ﻟﻠﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ‪ .‬ﺇﻧﻨﺎ ﻣﻄﺎﻟﺒﻮﻥ ﲨﻴﻌﺎ ﺍﻟﻴﻮﻡ ﺑﺒﺬﻝ‬
‫ﺃﻗﺼﻰ ﺍﳉﻬﺪ ﻟﻴﺲ ﻓﻘﻂ ﻟﺘﻐﻴﲑ ﻣﻨﺎﻫﺠﻨﺎ ﻭﳑﺎﺭﺳﺘﻨﺎ ﻭﺇﳕﺎ ﻟﺘﻐﻴﲑ ﺃﻧﻔﺴﻨﺎ‪ ،‬ﻭﺗﻌﻠﻢ ﻣﺎ ﻳﻨﺒﻐﻲ ﻟﻨﺎ ﺃﻥ ﻧﺘﻌﻠﻤﻪ ﺣﱴ‬
‫ﻧﺴﺘﻄﻴﻊ ﺍﻹﺳﻬﺎﻡ ﺍﳉﺎﺩ ﻣﻨﻄﻠﻘﲔ ﰲ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ ﺍﳌﺒﺎﺭﻙ ﺍﻟﺬﻱ ﻳﺆﺟﺮ ﺳﺎﻟﻜﻪ ﻋﻠﻰ ﻧﻴﺘﻪ‪ ،‬ﻭﻳﻮﻓﻖ ﺣﺴﺐ ﻇﻨﻪ‬
‫ﺑﺎﷲ ﻭﺣﺴﺐ ﺗﻮﺟﻬﻪ‪ ،‬ﻓﺈﻥ ﰲ ﺫﻟﻚ ﺧﺪﻣﺔ ﺃﻭﻃﺎﻧﻨﺎ ﻭﺧﺪﻣﺔ ﺩﻳﻨﻨﺎ‪ ،‬ﻭﻓﻴﻪ ﻟﻨﺎ ﻛﺄﻓﺮﺍﺩ ﻓﻼﺡ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪.‬‬
‫ﻭﳓﻦ ﺍﻟﻴﻮﻡ ﺑﻔﻀﻞ ﺍﷲ ﳒﺪ ﺍﻟﻌﻮﻥ ﻭﺍﳌﺴﺎﻧﺪﺓ ﻣﻦ ﺍﳉﺎﻣﻌﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻣﻦ ﺍﳍﻴﺌﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﱵ‬
‫ﺑﺪﺃﺕ ﺗﺬﻟﻞ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻟﻌﻘﺒﺎﺕ ﺍﻟﱵ ﻛﺎﻧﺖ ﺗﻮﺍﺟﻬﻨﺎ ﰲ ﺍﳌﺎﺿﻲ‪ ،‬ﻭﻟﻌﻞ ﺗﻠﻚ ﺍﳉﺎﻣﻌﺎﺕ ﻭﺍﳍﻴﺌﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ ﺇﺫ‬
‫ﺗﺪﺭﻙ ﺣﺎﺟﺔ ﺍﳌﺘﺨﺼﺼﲔ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﳊﺪﻳﺜﺔ ﻟﺒﻨﺎﺀ ﻣﻌﺮﻓﺘﻬﻢ ﺍﻟﺸﺮﻋﻴﺔ ﺑﻄﺮﻳﻘﺔ ﻣﺒﺴﻄﺔ ﻭﻟﻜﻨﻬﺎ ﻣﻨﻈﻤﺔ ﺃﻥ‬
‫ﺗﺒﺘﻜﺮ ﻟﺬﻟﻚ ﻣﻦ ﺃﺳﺎﻟﻴﺐ ﺍﻟﺘﻌﻠﻴﻢ‪-‬ﺍﻟﺬﺍﰐ ﻭﻏﲑﻩ ﳑﺎ ﻳﻌﲔ ﺇﺧﻮﺍ‪‬ﻢ ﻋﻠﻰ ﲢﻘﻴﻖ ﻫﺬﺍ ﺍﳍﺪﻑ ﺍﻟﻨﺒﻴﻞ ﺩﻭﻥ ﺃﻥ‬
‫ﻳﺘﻄﻠﺐ ﺫﻟﻚ ﻣﻨﻬﻢ ﺇﳘﺎﻝ ﺃﻋﻤﺎﳍﻢ ﺃﻭ ﺇﻧﻔﺎﻕ ﻣﻌﻈﻢ ﻭﻗﺘﻬﻢ ﰲ ﻣﺘﺎﺑﻌﺔ ﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﺸﺮﻋﻴﺔ ﺑﺎﻟﻄﺮﻕ ﻭﺍﳌﺮﺍﺟﻊ‬
‫ﺍﳌﻌﺘﺎﺩﺓ ﻋﻨﺪ ﺍﳌﺒﺘﺪﺋﲔ‪.‬‬

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‫‪@ lbnØÛa@ò·b‬‬

‫ﺍﳊﻤﺪ ﷲ ﺃﻭ ﹰﻻ ﻭ ﺁﺧﺮﹰﺍ ‪ ..‬ﻟﻪ ﺍﳊﻤﺪ ﲪﺪﹰﺍ ﻛﺜﲑﹰﺍ ﻛﻤﺎ ﻳﻨﺒﻐﻲ ﳉﻼﻝ ﻭﺟﻬﻪ ﻭﻋﻈﻴﻢ ﺳﻠﻄﺎﻧﻪ‪ ،‬ﻧﺴﺄﻟﻪ ﺟﻞ‬
‫ﻭﻋﻼ ﺍﻟﻨﻴﺎﺕ ﻭﺻﻼﺡ ﺍﻷﻋﻤﺎﻝ ‪..‬ﻛﻤﺎ ﻧﺴﺄﻟﻪ ﺣﺴﻦ ﺍﻟﻌﺎﻗﺒﺔ ﰲ ﺍﻷﻣﻮﺭ ﻛﻠﻬﺎ‪..‬‬
‫ﻭﺑﻌﺪ ‪.. ..‬‬
‫ﻓﻠﻘﺪ ﻛﺎﻥ ﺍﳍﺪﻑ ﻣﻦ ﺗﺄﻟﻴﻒ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺃﻥ ﻳﻜﻮﻥ ﻣﺮﺟﻌﺎ ﻣﺘﻜﺎﻣﻼ ﻳﺘﻨﺎﻭﻝ ﻗﻀﻴﺔ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ‬
‫ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺑﻜﺎﻓﺔ ﺟﻮﺍﻧﺒﻬﺎ‪ ،‬ﰲ ﺣﺪﻭﺩ ﻣﻌﺮﻓﺘﻨﺎ ﺍﻟﺮﺍﻫﻨﺔ ﺑﺎﳌﻮﺿﻮﻉ ﺇﱃ ﺍﻟﻴﻮﻡ ﻟﻴﻜﻮﻥ ﺑﲔ ﺃﻳﺪﻱ‬
‫ﺍﻟﺼﺎﺩﻗﲔ ﻣﻦ ﻃﻼﺏ ﺍﻟﻌﻠﻢ ﻭﺍﻟﺒﺎﺣﺜﲔ ﺍﳌﺘﺨﺼﺼﲔ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺑﻜﺎﻓﺔ ﻓﺮﻭﻋﻬﺎ ﺍﻟﻨﻈﺮﻳﺔ‬
‫ﻭﺍﻟﺘﻄﺒﻴﻘﻴﺔ‪ ..‬ﻭﺍﻟﺼﺪﻕ ﺍﳌﻘﺼﻮﺩ ﻫﻨﺎ ﻫﻮ ﺃﻭ ﹰﻻ ﺍﻟﺼﺪﻕ ﻣﻊ ﺍﷲ ‪ ..‬ﺍﻟﺬﻱ ﺑﺪﻭﻧﻪ ﻟﻴﺲ ﻫﻨﺎﻙ ﺇﻻ ﺍﻟﺒﻮﺍﺭ‬
‫ﻭﺍﳋﺴﺮﺍﻥ‪ ،‬ﰒ ﺇﻥ ﺍﻟﺼﺪﻕ ﺍﳌﻘﺼﻮﺩ ﺛﺎﻧﻴﹰﺎ ﻫﻮ ﺍﻟﺼﺪﻕ ﻣﻊ ﺍﻟﺬﺍﺕ ‪ -‬ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﻌﻠﻤﻴﺔ ‪ ..‬ﺍﻟﺬﻱ ﺑﺪﻭﻧﻪ ﻻ‬
‫ﻳﺼﺢ ﻋﻠﻢ ﻭﻻ ﺗﻌﻠﻢ‪ ،‬ﺫﻟﻚ ﺍﻟﺼﺪﻕ ﺍﻟﺬﻱ ﻳﺘﻀﻤﻦ ﺍﻟﺒﺤﺚ ﺍﻟﱰﻳﻪ ﺍﳌﺘﺠﺮﺩ ﻋﻦ ﺍﳊﻘﻴﻘﺔ ‪ ..‬ﺩﻭﻥ ﺻﺪﻭﺩ ‪--‬‬
‫ﻭﻟﻮ ﺗﻨﺎﺀﺕ ﺑﻨﺎ ﺍﳊﻘﻴﻘﺔ ﻋﻤﺎ ﻫﻮ ﻣﺄﻟﻮﻑ ﻭﻣﻄﺮﻭﻕ ﳑﺎ ﻭﺭﺛﻨﺎﻩ ﻋﻦ ﻣﻌﻠﻤﻴﻨﺎ ﺩﻭﻥ ﲤﺤﻴﺺ‪.‬‬
‫ﻭﻟﻘﺪ ﺑﺪﺃﻧﺎ ﰲ ﺍﻟﺒﺎﺏ ﺍﻷﻭﻝ ﺑﻌﺮﺽ ﺳﺮﻳﻊ ﻟﺘﺎﺭﻳﺦ ﺍﻟﺘﻔﻜﲑ ﰲ ﺇﺻﻼﺡ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺻﻮﻻ ﺇﱃ‬
‫ﻓﻜﺮﺓ "ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ"‪ ،‬ﰒ ﺍﲡﻬﻨﺎ ﻟﺘﻘﺪﱘ ﻓﻜﺮﺓ ﻣﺒﺪﺋﻴﺔ ﻋﻦ ﺍﳌﻔﻬﻮﻡ ﺃﺭﺩﻧﺎ ﺃﻥ ﺗﻜﻮﻥ‬
‫ﲤﻬﻴﺪﺍ ﻟﻠﺪﺧﻮﻝ ﰲ ﺟﻮﻫﺮ ﺍﳌﻮﺿﻮﻉ‪ ،‬ﺇﱃ ﺃﻥ ﺗﺒﲔ ﻟﻨﺎ ﺃﻥ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺇﳕﺎ ﻫﻮ‬
‫ﺃﻣﺮ ﻳﺘﻌﻠﻖ ﺃﻭ ﹰﻻ ﻭﻗﺒﻞ ﻛﻞ ﺃﻱ ﺷﻲﺀ "ﺑﺈﺻﻼﺡ ﺍﳌﻨﻬﺞ ﺍﻟﻌﻠﻤﻲ ﻟﻠﺒﺤﺚ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ"‪.‬‬
‫ﻭﻣﻦ ﺃﺟﻞ ﺫﻟﻚ ﻓﺈﻧﻨﺎ ﻗﺪ ﻛﺮﺳﻨﺎ ﺍﻟﺒﺎﺑﲔ ﺍﻟﺘﺎﻟﻴﲔ ﻣﻦ ﺃﺑﻮﺍﺏ ﺍﻟﻜﺘﺎﺏ ﳌﻌﺎﳉﺔ ﻗﻀﻴﺔ "ﺍﳌﻨﻬﺞ ﺍﻟﻌﻠﻤﻲ‬
‫ﻟﻠﺒﺤﺚ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ"‪ ،‬ﻓﺘﻌﺮﺿﻨﺎ ﰲ ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﱐ ﻟﺸﺮﺡ ﺃﺑﻌﺎﺩ ﺍﳌﻨﻈﻮﺭ ﺍﻟﺘﻘﻠﻴﺪﻱ ﳌﻨﻬﺞ ﺍﻟﺒﺤﺚ ﰲ‬
‫ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﲢﻠﻴﻞ ﺃﺳﺴﻪ ﻭﻣﺴﻠﻤﺎﺗﻪ ﺍﻷﻧﻄﻮﻟﻮﺟﻴﺔ ﻭﺍﻹﺑﺴﺘﻤﻮﻟﻮﺟﻴﺔ‪ ،‬ﻭﻧﻘﺪ ﺗﻠﻚ ﺍﻷﺳﺲ‬
‫ﻭﺍﳌﺴﻠﻤﺎﺕ‪ ،‬ﻭﺑﻴﺎﻥ ﺍﻵﺛﺎﺭ ﻭﺍﻟﻨﺘﺎﺋﺞ ﺍﻟﱵ ﺗﺮﺗﺒﺖ ﻋﻠﻰ ﺗﺒﻨﻴﻬﺎ‪ ،‬ﻭﺻﻠﺔ ﺫﻟﻚ ﻛﻠﻪ ﺑﺎﻷﺯﻣﺔ ﺍﻟﺮﺍﻫﻨﺔ ﰲ ﺍﻟﻌﻠﻮﻡ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﰒ ﺣﺎﻭﻟﻨﺎ ﰲ ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ ﲢﺪﻳﺪ ﻣﻌﺎﱂ ﺍﳌﻨﻈﻮﺭ ﺍﻹﺳﻼﻣﻲ "ﺍﻟﺒﺪﻳﻞ" )ﺃﻭ ﺍﳌﻜ ‪‬ﻤﻞ‪ ،‬ﺇﻥ ﺷﺌﺖ(‬
‫ﺍﻟﺬﻱ ﻧﻈﻨﻪ ﻗﺎﺩﺭﺍ ﻋﻠﻰ ﻣﻌﺎﳉﺔ ﺃﻭﺟﻪ ﺍﻟﻘﺼﻮﺭ ﺍﳊﺎﻟﻴﺔ ﰲ ﺍﳌﻨﻬﺞ ﺍﻟﻌﻠﻤﻲ ﺍﳌﺴﺘﺨﺪﻡ ﰲ ﲝﻮﺙ ﺍﻟﻌﻠﻮﻡ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻟﻴﻮﻡ‪.‬‬
‫ﻭﻣﻦ ﻫﻨﺎ ﻓﺈﻥ ﺑﺈﻣﻜﺎﻧﻨﺎ ﺍﻟﻨﻈﺮ ﺇﱃ ﺫﻳﻨﻚ ﺍﻟﺒﺎﺑﲔ ﰲ ﳎﻤﻮﻋﻬﻤﺎ ﻋﻠﻰ ﺃ‪‬ﻤﺎ ﳝﺜﻼﻥ ﳏﺎﻭﻟﺔ ﻟﻠﺘﻮﺻﻞ ﺇﱃ‬
‫ﻣﺎ ﻳﺸﺒﻪ "ﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﻌﺎﻣﺔ ﻟﻠﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ"‪ ،‬ﻛﻤﺎ ﺃﻥ ﺑﺎﻹﻣﻜﺎﻥ ‪ -‬ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ‪-‬‬

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‫ﺍﻟﻨﻈﺮ ﺇﻟﻴﻬﻤﺎ ﻋﻠﻰ ﺃ‪‬ﻤﺎ ﲟﺜﺎﺑﺔ ﺍﻹﻃﺎﺭ ﺍﳌﻌﺮﰲ "ﺍﻹﺑﺴﺘﻤﻮﻟﻮﺟﻲ" ﳌﻨﻬﺠﻴﺔ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ..‬ﻭﺃﺧﲑﺍ ﻓﺎﻧﻪ ﳝﻜﻦ ﺍﻟﻨﻈﺮ ﺇﻟﻴﻬﻤﺎ ﻣﻦ ﺯﺍﻭﻳﺔ ﺛﺎﻟﺜﺔ ﻛﻤﺤﺎﻭﻟﺔ "ﻟﺘﻄﺒﻴﻖ" ﻣﻨﻬﺠﻴﺔ ﺍﻟﺘﺄﺻﻴﻞ‬
‫ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻋﻠﻰ ﻣﻮﺿﻮﻉ ﳏﺪﺩ ﻫﻮ " ﺍﳌﻨﻬﺞ ﺍﻟﻌﻠﻤﻲ ﻟﻠﺒﺤﺚ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ"‪.‬‬
‫ﰒ ﺇﻧﻨﺎ ﻗﺪ ﺣﺎﻭﻟﻨﺎ ﺑﻌﺪ ﺫﻟﻚ ﻭﺿﻊ ﺇﻃﺎﺭ ﺗﻔﺼﻴﻠﻲ ﻳﻀﻢ ﺍﻹﺟﺮﺍﺀﺍﺕ ﺍﳌﻨﻬﺠﻴﺔ ﺍﶈﺪﺩﺓ ﺍﻟﱵ ﳝﻜﻦ ﺃﻥ‬
‫ﻳﺘﺒﻌﻬﺎ ﺍﻟﺒﺎﺣﺚ ﻋﻨﺪ ﳏﺎﻭﻟﺔ ﺗﺄﺻﻴﻞ ﺃﻱ ﻣﻮﺿﻮﻉ ﺃﻭ ﺟﺰﺋﻴﺔ ﻣﻦ ﺟﺰﺋﻴﺎﺕ ﲣﺼﺼﻪ‪ ،‬ﻭﻃﺒﻘﻨﺎ ﻫﺬﺍ ﺍﻹﻃﺎﺭ ﺗﻄﺒﻴﻘﺎ‬
‫ﳏﺪﻭﺩﺍ ﻟﺘﺄﺻﻴﻞ ﻗﻀﻴﺔ ﺗﻔﺴﲑ ﺍﳌﺸﻜﻼﺕ ﺍﻟﻔﺮﺩﻳﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ‪ ..‬ﻟﺘﻜﻮﻥ ﲟﺜﺎﺑﺔ ﻧﻮﻉ ﻣﻦ ﺍﻟﻨﻤﻮﺫﺝ‬
‫ﺍﻻﺳﺘﺮﺷﺎﺩﻱ ﳌﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳﺘﻌﺮﻑ ﺑﻄﺮﻳﻘﺔ ﺗﻘﺮﻳﺒﻴﺔ ﻋﻠﻰ ﺇﺣﺪﻯ ﺍﻟﺼﻮﺭ ﺍﻟﻮﺍﻗﻌﻴﺔ ﺍﳌﻤﻜﻨﺔ ﻟﺘﺄﺻﻴﻞ ﺃﺣﺪ‬
‫ﺍﳌﻮﺿﻮﻋﺎﺕ ﺍﻟﱵ ‪‬ﺘﻢ ‪‬ﺎ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ‪ ،‬ﻭﻧﺆﻛﺪ ﻫﻨﺎ ﺃﻥ ﻫﺬﻩ ﳎﺮﺩ ﳏﺎﻭﻟﺔ ﻣﺒﺪﺋﻴﺔ ﻗﺼﺪ ﻣﻨﻬﺎ ﺍﻹﺷﺎﺭﺓ‬
‫ﻟﻼﲡﺎﻩ ﻷﻛﺜﺮ‪.‬‬
‫ﻭﰲ ﺿﻮﺀ ﻫﺬﺍ ﻛﻠﻪ ﻓﺈﻥ ﻣﻦ ﺍﻟﻮﺍﺿﺢ ﺃﻥ ﺍﳌﻬﻤﺔ ﺍﻷﻭﱃ ﺍﳌﻄﺮﻭﺣﺔ ﺃﻣﺎﻡ ﺍﻟﺒﺎﺣﺜﲔ ﺍﳌﻬﺘﻤﲔ ﺑﺎﻟﺘﺄﺻﻴﻞ‬
‫ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻟﻴﻮﻡ ﺇﳕﺎ ﺗﺘﻤﺜﻞ ﰲ ﺇﺟﺮﺍﺀ ﺍﻟﺒﺤﻮﺙ ﺍﻟﺘﺄﺻﻴﻠﻴﺔ‪ ،‬ﺍﳌﻨﻄﻠﻘﺔ ﻣﻦ ﺍﳌﻨﻬﺠﻴﺔ ﺍﻟﺼﺤﻴﺤﺔ‬
‫ﻟﻠﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻟﺘﻐﻄﻴﺔ ﻣﺴﺎﺣﺔ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺑﺄﺳﺮﻫﺎ‪ ،‬ﻭﺑﻄﺒﻴﻌﺔ ﺍﳊﺎﻝ ﻓﺈﻥ‬
‫ﺍﻟﺘﻘﺪﻡ ﰲ ﲢﻘﻴﻖ ﺃﻫﺪﺍﻑ ﺍﻟﺘﺄﺻﻴﻞ ﻳﺘﻄﻠﺐ ﺗﻮﺍﻓﺮ ﻋﺪﺩ ﻣﻦ ﺍﻟﺸﺮﻭﻁ ﻭﺍﻟﻀﻮﺍﺑﻂ ﳒﺘﺰﺉ ﻣﻨﻬﺎ ﻣﺎ ﻳﻠﻲ‪:‬‬
‫‪ -١‬ﺍﻻﻧﻄﻼﻕ ﻣﻦ ﺑﺮﻧﺎﻣﺞ ﻣﻨﻈﻢ ﻣﺘﺮﺍﺑﻂ ﻟﻠﺒﺤﻮﺙ ﳌﻮﺿﻮﻋﺎﺕ ﻛﻞ ﲣﺼﺺ ﻣﻦ ﺍﻟﺘﺨﺼﺼﺎﺕ ﺃﻭ ﻓﺮﻉ ﻣﻦ‬
‫ﻓﺮﻭﻉ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﺑﺪﻻ ﻣﻦ ﳎﺮﺩ ﺍﻟﻘﻴﺎﻡ ﺑﺒﺤﻮﺙ ﻣﺘﻔﺮﻗﺔ ﻫﻨﺎ ﻭﻫﻨﺎﻙ‪.‬‬
‫‪ -٢‬ﺗﻜﻮﻳﻦ ﻓﺮﻕ ﲝﺜﻴﺔ ﺗﺘﻮﱃ ﺍﻟﻘﻴﺎﻡ ﺑﺎﻟﺒﺤﻮﺙ ﺍﳌﺸﺎﺭ ﺇﻟﻴﻬﺎ ﺑﺸﻜﻞ ﻣﺘﺴﻖ ﻭﻭﻓﻖ ﺧﻄﻂ ﻣﺪﺭﻭﺳﺔ‪.‬‬
‫‪ -٣‬ﺗﻜﻮﻳﻦ ﺍﻟﻜﻮﺍﺩﺭ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﻘﺎﺩﺭﺓ ﻋﻠﻰ ﺍﻹﺳﻬﺎﻡ ﺍﻟﻔﻌﺎﻝ ﰲ ﺟﻬﻮﺩ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‬
‫ﻣﻦ ﺧﻼﻝ ﺑﺮﺍﻣﺞ ﺗﺪﺭﻳﺒﻴﺔ ﻣﻜﺜﻔﺔ ﻭﻣﺼﻤﻤﺔ ﺑﺪﻗﺔ ﻟﺘﺰﻭﻳﺪ ﺗﻠﻚ ﺍﻟﻜﻮﺍﺩﺭ ﺑﺎﳌﻌﺎﺭﻑ ﻭﺍﳌﻬﺎﺭﺍﺕ ﰲ ﳏﻴﻂ‬
‫ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻭﻣﻨﺎﻫﺠﻬﺎ‪.‬‬
‫‪ -٤‬ﺍﻟﺘﻌﺎﻭﻥ ﺍﻟﻮﺛﻴﻖ ﺑﲔ ﺍﳌﺘﺨﺼﺼﲔ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﳌﺘﺨﺼﺼﲔ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻛﻀﻤﺎﻥ‬
‫ﻟﻠﺘﻜﺎﻣﻞ ﺍﳌﻌﺮﰲ ﻟﻸﻣﺔ‪ ،‬ﻭﻛﻀﻤﺎﻥ ﻟﻠﺘﺼﺤﻴﺢ‪-‬ﺍﻟﺬﺍﰐ ﻟﻺﻧﺘﺎﺝ ﺍﻟﻌﻠﻤﻲ ﺍﳌﺆﺻﻞ ﺇﺳﻼﻣﻴﺎ‪.‬‬
‫ﺃﻣﺎ ﺍﳌﻬﻤﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻓﻬﻲ ﻣﻬﻤﺔ ﺍﳌﻤﺎﺭﺳﺔ ﺍﳌﻬﻨﻴﺔ ﺍﳌﻨﻈﻤﺔ ﺍﳌﻨﻄﻠﻘﺔ ﻣﻦ ﺍﳌﻔﺎﻫﻴﻢ ﺍﳌﺆﺻﻠﺔ ﰲ ﻧﻄﺎﻕ ﻣﻬﻦ ﺍﳌﺴﺎﻋﺪﺓ‬
‫ﺍﻹﻧﺴﺎﻧﻴﺔ ﻛﺎﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﻌﻼﺝ ﺍﻟﻨﻔﺴﻲ‪ ،‬ﻓﻬﺬﻩ ﺍﳌﻬﻤﺔ ﻟﻦ ﺗﻔﻴﺪﻧﺎ ﻓﻘﻂ ﰲ ﺑﻠﻮﺭﺓ ﺃﺳﺎﻟﻴﺐ ﺍﻟﺘﺪﺧﻞ‬
‫ﺍﳌﻬﲏ ﺍﳌﻨﻄﻠﻖ ﻣﻦ ﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ ﻭﺣﺴﺐ‪ ،‬ﻭﺇﳕﺎ ﺗﻔﻴﺪ ﺃﻳﻀﹰﺎ ‪ -‬ﻭﺑﻨﻔﺲ ﺍﻟﻘﺪﺭ ﰲ "ﺍﺧﺘﺒﺎﺭ" ﺍﻷﻃﺮ‬
‫ﺍﻟﺘﺼﻮﺭﻳﺔ ﺍﳌﺆﺻﻠﺔ ﺍﺧﺘﺒﺎﺭﺍ ﻣﻴﺪﺍﻧﻴﺎ ﻭﺍﻗﻌﻴﺎ‪ ،‬ﲟﺎ ﻳﺴﺎﻋﺪ ﻋﻠﻰ ﺗﻌﺪﻳﻠﻬﺎ ﻭﺗﻄﻮﻳﺮﻫﺎ ﺑﺎﺳﺘﻤﺮﺍﺭ‪.‬‬

‫ﻭﺍﷲ ﺍﳌﻮﻓﻖ ﻭﺍﳌﺴﺘﻌﺎﻥ‪ ،‬ﻭﻫﻮ ﻧﻌﻢ ﺍﳌﻮﱃ ﻭﻧﻌﻢ ﺍﻟﻨﺼﲑ‬

‫‪-١٩٧-‬‬
 ‫‪@ òîiŠÈÛa@ÉuaŠ½a‬‬
‫@‬
‫)‪ (١‬ﺁﺭﻧﻮﻟﺪ‪ ،‬ﺍﻟﺴﲑ ﺗﻮﻣﺎﺱ ) ‪ (١٨٩٦‬ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﻹﺳﻼﻡ‪ ،‬ﺗﺮﲨﺔ ﺩ‪ .‬ﺣﺴﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺣﺴﻦ ﻭﺯﻣﻼﺅﻩ‬
‫)ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﻣﻜﺘﺒﺔ ﺍﻟﻨﻬﻀﺔ ﺍﳌﺼﺮﻳﺔ‪.(١٩٧٠ ،‬‬
‫)‪ (٢‬ﺃﺑﻮ ﺣﻄﺐ‪ ،‬ﻓﺆﺍﺩ )‪ (١٩٨٩‬ﳓﻮ ﻭﺟﻬﺔ ﺇﺳﻼﻣﻴﺔ ﻟﻌﻠﻢ ﺍﻟﻨﻔﺲ‪ ،‬ﲝﺚ ﻗﺪﻡ ﰲ "ﻧﺪﻭﺓ ﻋﻠﻢ ﺍﻟﻨﻔﺲ" ﺍﻟﱵ‬
‫ﻧﻈﻤﻬﺎ ﺍﳌﻌﻬﺪ ﺍﻟﻌﺎﳌﻲ ﻟﻠﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ ﺑﺎﻟﻘﺎﻫﺮﺓ‪.‬‬
‫)‪ (٣‬ﺃﺑﻮ ﺳﻠﻴﻤﺎﻥ‪ ،‬ﻋﺒﺪ ﺍﳊﻤﻴﺪ )‪ (١٩٩٠‬ﻗﻀﻴﺔ ﺍﳌﻨﻬﺠﻴﺔ ﰲ ﺍﻟﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﲝﻮﺙ ﻭﻣﻨﺎﻗﺸﺎﺕ ﺍﳌﺆﲤﺮ‬
‫ﺍﻟﻌﺎﳌﻲ ﺍﻟﺮﺍﺑﻊ ﻟﻠﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ ‪ ،‬ﺍﳋﺮﻃﻮﻡ ‪ ،‬ﺍﳌﻌﻬﺪ ﺍﻟﻌﺎﱄ ﻟﻠﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ ‪.‬‬
‫)‪ (٤‬ﺃﺑﻮ ﺳﻠﻴﻤﺎﻥ‪ ،‬ﻋﺒﺪ ﺍﳊﻤﻴﺪ )‪ (١٩٩٢‬ﺃﺯﻣﺔ ﺍﻟﻌﻘﻞ ﺍﳌﺴﻠﻢ ) ﺍﻟﺮﻳﺎﺽ‪ :‬ﺍﻟﺪﺍﺭ ﺍﻟﻌﺎﳌﻴﺔ ﻟﻠﻜﺘﺎﺏ‬
‫ﺍﻹﺳﻼﻣﻲ(‪.‬‬
‫)‪ (٥‬ﺃﻏﺮﻭﺱ‪ ،‬ﺭﻭﺑﺮﺕ ‪ ،‬ﺟﻮﺭﺝ ﺳﺘﺎﻧﺴﻴﻮ ) ﺕ ‪ (١٩٨٤ ،١٩٨٩‬ﺍﻟﻌﻠﻢ ﰲ ﻣﻨﻈﻮﺭﻩ ﺍﳉﺪﻳﺪ‪ ،‬ﺗﺮﲨﺔ‬
‫ﻛﻤﺎﻝ ﺧﻼﻳﻠﻲ ) ﺍﻟﻜﻮﻳﺖ‪ :‬ﺍ‪‬ﻠﺲ ﺍﻟﻮﻃﲏ ﻟﻠﺜﻘﺎﻓﺔ ﻭﺍﻟﻔﻨﻮﻥ ﻭﺍﻵﺩﺍﺏ ﺑﺎﻟﻜﻮﻳﺖ(‪.‬‬
‫)‪ (٦‬ﺇﻣﺰﻳﺎﻥ‪ ،‬ﳏﻤﺪ ﳏﻤﺪ ) ‪ (١٩٩٢‬ﻣﻨﻬﺞ ﺍﻟﺒﺤﺚ ﺍﻻﺟﺘﻤﺎﻋﻲ ﺑﲔ ﺍﻟﻮﺿﻌﻴﺔ ﻭﺍﳌﻌﻴﺎﺭﻳﺔ )ﺍﻟﺮﻳﺎﺽ‪ :‬ﺍﻟﺪﺍﺭ‬
‫ﺍﻟﻌﺎﳌﻴﺔ ﻟﻠﻜﺘﺎﺏ ﺍﻹﺳﻼﻣﻲ(‪.‬‬
‫)‪ (٧‬ﺍﻹﺳﻨﻮﻱ‪ ،‬ﲨﺎﻝ ﺍﻟﺪﻳﻦ‪ ،‬ﺍﳌﺘﻮﰱ ‪ ٧٧٢‬ﻫـ )‪ (١٩٨١‬ﺍﻟﺘﻤﻬﻴﺪ ﰲ ﲣﺮﻳﺞ ﺍﻟﻔﺮﻭﻉ ﻋﻠﻰ ﺍﻷﺻﻮﻝ‪،‬‬
‫ﲢﻘﻴﻖ ﺩ‪ .‬ﳏﻤﺪ ﺣﺴﻦ ﻫﻴﺘﻮ‪ ،‬ﻁ‪) ٢‬ﺑﲑﻭﺕ ‪ :‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ(‪.‬‬
‫)‪ (٨‬ﺑﺎﺷﺎ‪ ،‬ﺃﲪﺪ ﻓﺆﺍﺩ )‪ (١٩٨٤‬ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻮﻡ ﺑﻨﻈﺮﺓ ﺇﺳﻼﻣﻴﺔ ) ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﺩﺍﺭ ﺍﳌﻌﺎﺭﻑ(‪.‬‬
‫)‪ (٩‬ﺑﺪﺭﻱ‪ ،‬ﻣﺎﻟﻚ )‪ (١٩٨٧‬ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﺍﳊﺪﻳﺚ ﻣﻦ ﻣﻨﻈﺮ ﺇﺳﻼﻣﻲ‪ ،‬ﲝﺚ ﻗﺪﻡ ﳌﺆﲤﺮ ﻗﻀﺎﻳﺎ ﺍﳌﻨﻬﺠﻴﺔ ﰲ‬
‫ﺍﻟﻌﻠﻮﻡ ﺍﻟﺴﻠﻮﻛﻴﺔ‪ ،‬ﺍﳌﻌﻬﺪ ﺍﻟﻌﺎﳌﻲ ﻟﻠﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ ﺍﳋﺮﻃﻮﻡ‪.‬‬
‫)‪ (١٠‬ﺗﻮﻓﻴﻖ‪ ،‬ﳏﻤﺪ ﳒﻴﺐ )‪ (١٩٨٤‬ﺃﺿﻮﺍﺀ ﻋﻠﻰ ﺍﻟﺮﻋﺎﻳﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﰲ ﺍﻹﺳﻼﻡ ‪) ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﺍﻷﳒﻠﻮ(‪.‬‬
‫)‪ (١١‬ﺧﻀﺮ‪ ،‬ﺃﲪﺪ ﺇﺑﺮﺍﻫﻴﻢ )‪١٩٩١‬ﺃ ( " ﻫﻞ ﲢﺘﺎﺝ ﺑﻼﺩﻧﺎ ﺇﱃ ﻋﻠﻤﺎﺀ ﺍﺟﺘﻤﺎﻉ؟"‪ ،‬ﺍﻟﺒﻴﺎﻥ‪ ،‬ﺍﻟﻌﺪﺩ ‪ ،٤٥‬ﺹ‬
‫ﺹ ‪.٢٧-١٩‬‬
‫)‪ (١٢‬ﺧﻀﺮ‪ ،‬ﺃﲪﺪ ﺇﺑﺮﺍﻫﻴﻢ )‪١٩٩١‬ﺏ ( " ﻫﻞ ﲢﺘﺎﺝ ﺑﻼﺩﻧﺎ ﺇﱃ ﻋﻠﻤﺎﺀ ﺍﺟﺘﻤﺎﻉ؟"‪ ،‬ﺍﻟﺒﻴﺎﻥ‪ ،‬ﺍﻟﻌﺪﺩ ‪،٤٦‬‬
‫ﺹ ﺹ ‪.٤٣-٣٧‬‬
‫)‪ (١٣‬ﺧﻠﻴﻞ‪ ،‬ﻋﻤﺎﺩ ﺍﻟﺪﻳﻦ )‪ (١٩٩٠‬ﻣﺪﺧﻞ ﺇﱃ ﺇﺳﻼﻣﻴﺔ ﺍﳌﻌﺮﻓﺔ )ﺍﳌﻌﻬﺪ ﺍﻟﻌﺎﳌﻲ ﻟﻠﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ(‪.‬‬

‫‪-١٩٨-‬‬
‫)‪ (١٤‬ﺍﻟﺪﺑﺎﻍ‪ ،‬ﻋﻔﺎﻑ ﺇﺑﺮﺍﻫﻴﻢ )‪ (١٩٨٩‬ﺍﳌﻨﻈﻮﺭ ﺍﻹﺳﻼﻣﻲ ﳌﻤﺎﺭﺳﺔ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﺧﻄﺔ ﲝﺚ‬
‫ﺍﻟﺪﻛﺘﻮﺭﺍﻩ‪ ،‬ﻣﻘﺪﻣﺔ ﺇﱃ ﻛﻠﻴﺔ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻟﻠﺒﻨﺎﺕ ﺑﺎﻟﺮﻳﺎﺽ‪.‬‬
‫)‪ (١٥‬ﺍﻟﺪﺑﺎﻍ‪ ،‬ﻋﻔﺎﻑ ﺇﺑﺮﺍﻫﻴﻢ )‪١٩٩١‬ﺃ( ﺍﳌﻨﻈﻮﺭ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻄﺒﻴﻌﺔ ﺍﻟﺒﺸﺮﻳﺔ ‪ ،‬ﲝﺚ ﻣﻘﺪﻡ ﻟﻨﺪﻭﺓ ﺍﻟﺘﺄﺻﻴﻞ‬
‫ﺍﻹﺳﻼﻣﻲ ﻟﻠﺨﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ )ﺍﳌﻌﻬﺪ ﺍﻟﻌﺎﳌﻲ ﻟﻠﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ ﺑﺎﻟﻘﺎﻫﺮﺓ‪ ١٤١٢ ،‬ﻫـ(‪.‬‬
‫)‪ (١٦‬ﺍﻟﺪﺑﺎﻍ‪ ،‬ﻋﻔﺎﻑ ﺇﺑﺮﺍﻫﻴﻢ )‪١٩٩١‬ﺏ( ﺍﳌﻨﻈﻮﺭ ﺍﻹﺳﻼﻣﻲ ﻟﺘﻔﺴﲑ ﺍﳌﺸﻜﻼﺕ ﺍﻟﻔﺮﺩﻳﺔ‪ ،‬ﲝﺚ ﻣﻘﺪﻡ‬
‫ﻟﻨﺪﻭﺓ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻟﻠﺨﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ )ﺍﳌﻌﻬﺪ ﺍﻟﻌﺎﳌﻲ ﻟﻠﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ ﺑﺎﻟﻘﺎﻫﺮﺓ‪١٤١٢ ،‬‬
‫ﻫـ(‪.‬‬
‫)‪ (١٧‬ﺍﻟﺪﻣﻨﻬﻮﺭﻱ‪ ،‬ﻋﺒﺪ ﺍﻟﺴﺘﺎﺭ )‪ (١٩٨٠‬ﺩﺭﺍﺳﺔ ﲡﺮﻳﺒﻴﺔ ﻹﻣﻜﺎﻧﻴﺎﺕ ﺍﻹﻓﺎﺩﺓ ﻣﻦ ﻧﻈﺎﻡ ﺍﻟﺘﺤﻜﻴﻢ‬
‫ﺍﻹﺳﻼﻣﻲ ﺑﲔ ﺍﻟﺰﻭﺟﲔ ﰲ ﻋﻼﺝ ﺍﳌﺸﻜﻠﺔ ﺍﻷﺳﺮﻳﺔ‪ ،‬ﺭﺳﺎﻟﺔ ﺩﻛﺘﻮﺭﺍﻩ ﻏﲑ ﻣﻨﺸﻮﺭﺓ‪ ،‬ﻛﻠﻴﺔ ﺍﳋﺪﻣﺔ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﲜﺎﻣﻌﺔ ﺣﻠﻮﺍﻥ‪.‬‬
‫)‪ (١٨‬ﺭﺟﺐ‪ ،‬ﺇﺑﺮﺍﻫﻴﻢ ﻋﺒﺪ ﺍﻟﺮﲪﻦ )‪ (١٩٦٣‬ﺍﻟﺘﻮﺟﻴﻪ ﺍﻟﺪﻳﲏ ﰲ ﻣﺆﺳﺴﺎﺕ ﺭﻋﺎﻳﺔ ﺍﻟﺸﺒﺎﺏ‪ ،‬ﲝﺚ ﻣﻘﺪﻡ‬
‫ﳌﺪﺭﺳﺔ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺑﺎﻟﻘﺎﻫﺮﺓ ﻏﲑ ﻣﻨﺸﻮﺭ‪.‬‬
‫)‪ (١٩‬ﺭﺟﺐ‪ ،‬ﺇﺑﺮﺍﻫﻴﻢ ﻋﺒﺪ ﺍﻟﺮﲪﻦ )‪" (١٩٨٠‬ﺍﻹﺳﻼﻡ ﻭﺍﻟﺘﻨﻤﻴﺔ" ﰲ ﻛﺘﺎﺏ ﳕﺎﺫﺝ ﻭﻧﻈﺮﻳﺎﺕ ﺗﻨﻈﻴﻢ ﺍ‪‬ﺘﻤﻊ‬
‫‪ :‬ﺇﺑﺮﺍﻫﻴﻢ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺭﺟﺐ )ﳏﺮﺭ( )ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﺩﺍﺭ ﺍﻟﺜﻘﺎﻓﺔ ‪.(١٩٨٣ ،‬‬
‫)‪ (٢٠‬ﺭﺟﺐ‪ ،‬ﺇﺑﺮﺍﻫﻴﻢ ﻋﺒﺪ ﺍﻟﺮﲪﻦ )‪ (١٩٨١‬ﳓﻮ ﺗﺄﺻﻴﻞ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﰲ ﺍﻟﺪﻭﻝ ﺍﻟﻨﺎﻣﻴﺔ‪ :‬ﻭﺭﻗﺔ‬
‫ﻣﻘﺪﻣﺔ ﺇﱃ ﺍﳌﺆﲤﺮ ﺍﻟﺪﻭﱄ ﺍﻟﺴﺎﺩﺱ ﻟﻺﺣﺼﺎﺀ ﻭﺍﳊﺎﺳﺐ ﺍﻵﱄ ﻭﺍﻟﺒﺤﻮﺙ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﺪﳝﻮﺟﺮﺍﻓﻴﺔ‪،‬‬
‫ﺍﻟﻘﺎﻫﺮﺓ‪.‬‬
‫)‪ (٢١‬ﺭﺟﺐ‪ ،‬ﺇﺑﺮﺍﻫﻴﻢ ﻋﺒﺪ ﺍﻟﺮﲪﻦ )‪ (١٩٩١‬ﺷﺮﻭﺩ ﺍﻟﺬﻫﻦ ﺃﺛﻨﺎﺀ ﺍﻟﺼﻼﺓ‪ ،‬ﺍﳌﺸﻜﻠﺔ ﻭﺍﳊﻞ )ﺩﺍﺭ ﻋﺎﱂ‬
‫ﺍﻟﻜﺘﺐ‪ :‬ﺍﻟﺮﻳﺎﺽ(‪.‬‬
‫)‪ (٢٢‬ﺭﺟﺐ ‪ ،‬ﺇﺑﺮﺍﻫﻴﻢ ﻋﺒﺪ ﺍﻟﺮﲪﻦ )‪ (١٩٩١‬ﺍﳌﻨﻬﺞ ﺍﻟﻌﻠﻤﻲ ﻟﻠﺒﺤﺚ ﻣﻦ ﻭﺟﻬﺔ ﺇﺳﻼﻣﻴﺔ‪ ،‬ﻧﺪﻭﺓ ﺍﻟﺘﺄﺻﻴﻞ‬
‫ﺍﻹﺳﻼﻣﻲ ﻟﻠﺨﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﺍﳌﻌﻬﺪ ﺍﻟﻌﺎﳌﻲ ﻟﻠﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ ﺑﺎﻟﻘﺎﻫﺮﺓ‪.‬‬
‫)‪ (٢٣‬ﺭﺟﺐ‪ ،‬ﺇﺑﺮﺍﻫﻴﻢ ﻋﺒﺪ ﺍﻟﺮﲪﻦ )‪ (١٩٩٢‬ﻣﺪﺧﻞ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﺍﳌﺴﻠﻢ‬
‫ﺍﳌﻌﺎﺻﺮ‪ ،‬ﺍﻟﻌﺪﺩ ‪ ،٦٣‬ﺹ ﺹ ‪.٩٧ - ٤٣‬‬
‫)‪ (٢٤‬ﺭﺟﺐ‪ ،‬ﺇﺑﺮﺍﻫﻴﻢ ﻋﺒﺪ ﺍﻟﺮﲪﻦ )‪ (١٩٩٢‬ﺍﻟﺘﻮﺟﻴﻪ ﺍﻹﺳﻼﻣﻲ ﻟﻠﺨﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ :‬ﲝﺚ ﻣﻘﺪﻡ ﺇﱃ‬
‫ﻣﺆﲤﺮ ﺍﻟﺘﻮﺟﻴﻪ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ‪ ،‬ﺭﺍﺑﻄﺔ ﺍﳉﺎﻣﻌﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺟﺎﻣﻌﺔ ﺍﻷﺯﻫﺮ‪.‬‬
‫)‪ (٢٥‬ﺭﻣﺰﻱ‪ ،‬ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﻫﺎﺷﻢ )‪ ١٩٨٤‬ﺃ( ﺍﻟﻨﻈﺮﻳﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﻓﻠﺴﻔﺔ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‬
‫ﻭﺍﻟﺘﺮﺑﻮﻳﺔ )ﺍﻟﺪﻭﺣﺔ‪ :‬ﺩﺍﺭ ﺍﻟﺜﻘﺎﻓﺔ(‪.‬‬

‫‪-١٩٩-‬‬
‫)‪ (٢٦‬ﺭﻣﺰﻱ‪ ،‬ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﻫﺎﺷﻢ )‪١٩٨٤‬ﺏ( ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻹﻧﺴﺎﻧﻴﺔ ﰲ ﻣﻴﺰﺍﻥ ﺍﻟﺮﺅﻳﺔ ﺍﻹﺳﻼﻣﻴﺔ )ﺍﻟﺪﻭﺣﺔ‪:‬‬
‫ﺩﺍﺭ ﺍﻟﺜﻘﺎﻓﺔ(‪.‬‬
‫)‪ (٢٧‬ﺯﻳﺪﺍﻥ‪ ،‬ﻋﻠﻰ ﺣﺴﲔ )‪ (١١٩١‬ﺩﻭﺭ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﰲ ﺍﻟﻌﻤﻞ ﻣﻊ ﺍﳌﻨﺤﺮﻓﲔ‪ :‬ﻣﻨﻈﻮﺭ ﺇﺳﻼﻣﻲ ‪،‬‬
‫ﲝﺚ ﻣﻘﺪﻡ ﻟﻨﺪﻭﺓ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻟﻠﺨﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ )ﺍﳌﻌﻬﺪ ﺍﻟﻌﺎﳌﻲ ﻟﻠﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ ‪،‬‬
‫ﺍﻟﻘﺎﻫﺮﺓ(‪.‬‬
‫)‪ (٢٨‬ﺍﻟﺴﻌﻴﺪ‪ ،‬ﻟﺒﻴﺐ )‪" (١٩٤٩‬ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﰲ ﺍﻹﺳﻼﻡ "‪ ،‬ﳎﻠﺔ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﺍﻟﻌﺪﺩ ﺍﻟﺴﻨﻮﻱ ﺍﳌﻤﺘﺎﺯ‪.‬‬
‫)‪ (٢٩‬ﺍﻟﺴﻌﻴﺪ‪ ،‬ﻟﺒﻴﺐ )‪ " (١٩٥٢‬ﺗﻨﻈﻴﻢ ﺍﻹﺣﺴﺎﻥ ﰲ ﺍﻹﺳﻼﻡ"‪ ،‬ﳎﻠﺔ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﺍﻟﻌﺪﺩ ﺍﻟﺴﻨﻮﻱ ﺍﳌﻤﺘﺎﺯ‪.‬‬
‫)‪ (٣٠‬ﺍﻟﺴﻌﻴﺪ‪ ،‬ﻟﺒﻴﺐ )‪ (١٩٨٠‬ﺍﻟﻌﻤﻞ ﺍﻻﺟﺘﻤﺎﻋﻲ‪ :‬ﻣﺪﺧﻞ ﺇﻟﻴﻪ ﻭﺩﺭﺍﺳﺔ ﻷﺻﻮﻟﻪ ﺍﻹﺳﻼﻣﻴﺔ‪) ،‬ﺟﺪﺓ‪ :‬ﺩﺍﺭ‬
‫ﻋﻜﺎﻅ(‪.‬‬
‫)‪ (٣١‬ﺍﻟﺸﺎﻃﱯ‪ ،‬ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻣﻮﺳﻰ )ﺍﳌﺘﻮﰱ ‪٧٩٠‬ﻫـ(‪ :‬ﺍﳌﻮﺍﻓﻘﺎﺕ ﰲ ﺃﺻﻮﻝ ﺍﻷﺣﻜﺎﻡ ﺝ‪٢‬‬
‫)ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﻟﻠﻄﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺮ(‪.‬‬
‫)‪ (٣٢‬ﺍﻟﺼﻨﻴﻊ‪ ،‬ﺻﺎﱀ ﺇﺑﺮﺍﻫﻴﻢ )‪ (١٩٨٩‬ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﻣﺴﺘﻮﻯ ﺍﻟﺘﺪﻳﻦ ﻭﺍﻟﺴﻠﻮﻙ ﺍﻹﺟﺮﺍﻣﻲ‪ ،‬ﺭﺳﺎﻟﺔ ﺩﻛﺘﻮﺭﺍﻩ‬
‫ﻏﲑ ﻣﻨﺸﻮﺭﺓ ‪ ،‬ﻛﻠﻴﺔ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﲜﺎﻣﻌﺔ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺑﻦ ﺳﻌﻮﺩ ﺍﻹﺳﻼﻣﻴﺔ ﺑﺎﻟﺮﻳﺎﺽ‪.‬‬
‫)‪ (٣٣‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﺍﻟﻄﺎﻫﺮ )‪ (١٩٨٧‬ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ )ﺗﻮﻧﺲ‪ :‬ﺍﻟﺸﺮﻛﺔ ﺍﻟﺘﻮﻧﺴﻴﺔ ﻟﻠﺘﻮﺯﻳﻊ(‪.‬‬
‫)‪ (٣٤‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﺍﻟﻄﺎﻫﺮ )‪ (١٩٨٤‬ﺗﻔﺴﲑ ﺍﻟﺘﺤﺮﻳﺮ ﻭﺍﻟﺘﻨﻮﻳﺮ )ﺗﻮﻧﺲ‪ :‬ﺍﻟﺪﺍﺭ ﺍﻟﺘﻮﻧﺴﻴﺔ ﻟﻠﻨﺸﺮ(‪.‬‬
‫)‪ (٣٥‬ﻋﺒﺪ ﺍﳊﻠﻴﻢ‪ ،‬ﺃﲪﺪ ﺍﳌﻬﺪﻱ )‪" (١٩٨٧‬ﳓﻮ ﺻﻴﻐﺔ ﺇﺳﻼﻣﻴﺔ ﻟﻠﺒﺤﺚ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻭﺍﻟﺘﺮﺑﻮﻱ "ﺭﺳﺎﻟﺔ‬
‫ﺍﳋﻠﻴﺞ ﺍﻟﻌﺮﰊ‪ ،‬ﺍ‪‬ﻠﺪ ‪ ،٨‬ﺍﻟﻌﺪﺩ ‪.٢٣‬‬
‫)‪ (٣٦‬ﻋﺒﺪ ﺍﻟﺼﻤﺪ‪ ،‬ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﻋﺜﻤﺎﻥ‪ ،‬ﻭﺁﺧﺮﻭﻥ )‪ (١٩٨٤‬ﻣﻘﺪﻣﺔ ﰲ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ )ﺍﻟﻘﺎﻫﺮﺓ‪:‬‬
‫ﺍﻷﳒﻠﻮ(‬
‫)‪ (٣٧‬ﻋﺒﺪ ﺍﻟﻌﺎﻝ‪ ،‬ﻋﺒﺪ ﺍﳊﻠﻴﻢ ﺭﺿﺎ )‪ (١٩٨٩‬ﻗﻀﺎﻳﺎ ﻣﺘﻀﺎﺭﺑﺔ ﰲ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﺍﻟﻜﺘﺎﺏ ﺍﻟﺴﻨﻮﻱ‬
‫ﺍﻷﻭﻝ ﰲ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﺇﺷﺮﺍﻑ ﺩ‪ .‬ﻋﺒﺪ ﺍﳌﻨﻌﻢ ﺷﻮﻗﻲ )ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﻣﻜﺘﺒﺔ ﺍﻟﻨﻬﻀﺔ ﺍﳌﺼﺮﻳﺔ(‪.‬‬
‫)‪ (٣٨‬ﻋﺒﺪ ﺍﻟﻠﻄﻴﻒ ‪ ،‬ﺭﺷﺎﺩ ﺃﲪﺪ )‪ (١٩٩١‬ﺍﳌﻨﻈﻢ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻳﻘﺪﻡ ﺍﳌﺸﻮﺭﺓ ﺍﳌﻬﻨﻴﺔ ﻹﺣﺪﻯ ﻣﻨﻈﻤﺎﺕ‬
‫ﺍﻟﻌﻤﻞ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺍﳌﺮﻛﺰ ﺍﻟﻌﺮﰊ ﻟﻠﺪﺭﺍﺳﺎﺕ ﺍﻷﻣﻨﻴﺔ ﻭﺍﻟﺘﺪﺭﻳﺐ ﺑﺎﻟﺮﻳﺎﺽ‪.‬‬
‫)‪ (٣٩‬ﻋﺒﺪ ﺍﳍﺎﺩﻱ‪ ،‬ﳏﻤﺪ ﺃﲪﺪ )‪ (١٩٨٨‬ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ) ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﻣﻜﺘﺒﺔ ﻭﻫﺒﺔ(‪.‬‬
‫)‪ (٤٠‬ﻋﺒﺪ ﺍﳍﺎﺩﻱ‪ ،‬ﳏﻤﺪ ﺃﲪﺪ )‪ (١٩٩١‬ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﰲ ﳎﺎﻝ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﲝﺚ ﻗﺪﻡ ﻟﻨﺪﻭﺓ‬
‫ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻟﻠﺨﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﺍﳌﻌﻬﺪ ﺍﻟﻌﺎﳌﻲ ﻟﻠﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ ﺑﺎﻟﻘﺎﻫﺮﺓ‪.‬‬
‫)‪ (٤١‬ﺍﻟﻌﺜﻴﻤﲔ‪ ،‬ﳏﻤﺪ ﺻﺎﱀ )‪ (١٩٨٦‬ﺍﻷﺻﻮﻝ ﻣﻦ ﻋﻠﻢ ﺍﻷﺻﻮﻝ ) ﺑﲑﻭﺕ ‪ :‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ(‪.‬‬

‫‪-٢٠٠-‬‬
 ‫)‪ (٤٢‬ﻋﻄﻴﺔ‪ ،‬ﲨﺎﻝ ﺍﻟﺪﻳﻦ )‪ (١٩٨٧‬ﺍﻟﺘﻨﻈﲑ ﺍﻟﻔﻘﻬﻲ ) ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﻣﻄﺒﻌﺔ ﺍﳌﺪﻳﻨﺔ(‪.‬‬
‫)‪ (٤٣‬ﻋﻄﻴﺔ‪ ،‬ﲨﺎﻝ ﺍﻟﺪﻳﻦ )‪ (١٩٨٨‬ﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﻌﺎﻣﺔ ﻟﻠﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ )ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﻣﻄﺒﻌﺔ ﺍﳌﺪﻳﻨﺔ(‪.‬‬
‫)‪ (٤٤‬ﺍﻟﻌﻠﻮﺍﱐ‪ ،‬ﻃﻪ ﺟﺎﺑﺮ )‪ (١٩٨٨‬ﺇﺳﻼﻣﻴﺔ ﺍﳌﻌﺮﻓﺔ‪ :‬ﳏﺎﺿﺮﺍﺕ ﺩﻭﺭﺓ ﺍﺳﺘﺮﺍﺳﺒﻮﺭﺝ )ﺍﳌﻌﻬﺪ ﺍﻟﻌﺎﳌﻲ ﻟﻠﻔﻜﺮ‬
‫ﺍﻹﺳﻼﻣﻲ ﺑﺎﻟﻘﺎﻫﺮﺓ(‪.‬‬
‫)‪ (٤٥‬ﻋﻴﺴﻰ‪ ،‬ﳏﻤﺪ ﺭﻓﻘﻲ )‪" (١٩٨٦‬ﳓﻮ ﺃﺳﻠﻤﺔ ﻋﻠﻢ ﺍﻟﻨﻔﺲ"‪ ،‬ﺍﳌﺴﻠﻢ ﺍﳌﻌﺎﺻﺮ‪ ،‬ﺍﻟﻌﺪﺩ ‪ ،٤٦‬ﺹ ﺹ ‪٣١‬‬
‫‪. ٥٦ -‬‬
‫)‪ (٤٦‬ﺍﻟﻔﺎﺭﻭﻗﻲ‪ ،‬ﺇﲰﺎﻋﻴﻞ ﺭﺍﺟﻲ )‪" (١٩٨٠‬ﺻﻴﺎﻏﺔ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺻﻴﺎﻏﺔ ﺇﺳﻼﻣﻴﺔ"‪ ،‬ﺍﳌﺴﻠﻢ ﺍﳌﻌﺎﺻﺮ‪،‬‬
‫ﺍﻟﻌﺪﺩ ‪ ،٢٠‬ﺹ ﺹ ‪. ٤١ - ٣٥‬‬
‫)‪ (٤٧‬ﺍﻟﻔﺎﺭﻭﻗﻲ‪ ،‬ﺇﲰﺎﻋﻴﻞ ﺭﺍﺟﻲ )‪" (١٩٨٢‬ﺃﺳﻠﻤﺔ ﺍﳌﻌﺮﻓﺔ"‪ ،‬ﺍﳌﺴﻠﻢ ﺍﳌﻌﺎﺻﺮ‪ ،‬ﺍﻟﻌﺪﺩ ‪ ،٣٢‬ﺹ ﺹ ‪- ٩‬‬
‫‪.٢٣‬‬
‫)‪ (٤٨‬ﺍﻟﻔﺎﺭﻭﻗﻲ‪ ،‬ﺇﲰﺎﻋﻴﻞ ﺭﺍﺟﻲ ‪ ،‬ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺃﺑﻮ ﺳﻠﻴﻤﺎﻥ )‪ (١٩٨٦‬ﺇﺳﻼﻣﻴﺔ ﺍﳌﻌﺮﻓﺔ ‪) ،‬ﻭﺍﺷﻨﻄﻮﻥ‪:‬‬
‫ﺍﳌﻌﻬﺪ ﺍﻟﻌﺎﳌﻲ ﻟﻠﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ( ‪.‬‬
‫)‪ (٤٩‬ﻛﻮﻫﻦ‪ ،‬ﺗﻮﻣﺎﺱ )‪ (١٩٨٦‬ﺑﻨﻴﺔ ﺍﻟﺜﻮﺭﺍﺕ ﺍﻟﻌﻠﻤﻴﺔ )‪ ،(١٩٧٠‬ﺗﺮﲨﺔ ﻋﻠﻰ ﻧﻌﻤﺔ ) ﺑﲑﻭﺕ ‪ :‬ﺩﺍﺭ‬
‫ﺍﳊﺪﺍﺛﺔ(‪.‬‬
‫)‪ (٥٠‬ﺍﳌﺒﺎﺭﻙ‪ ،‬ﳏﻤﺪ )‪" (١٩٧٧‬ﳓﻮ ﺻﻴﺎﻏﺔ ﺇﺳﻼﻣﻴﺔ ﻟﻌﻠﻢ ﺍﻻﺟﺘﻤﺎﻉ"‪ ،‬ﺍﳌﺴﻠﻢ ﺍﳌﻌﺎﺻﺮ‪ ،‬ﺍﻟﻌﺪﺩ ‪ ،١٢‬ﺹ‬
‫ﺹ ‪.٤٤-١٥‬‬
‫)‪ (٥١‬ﺍﳌﺨﺘﺎﺭﻱ‪ ،‬ﺃﲪﺪ )‪" (١٩٨٥‬ﳓﻮ ﻋﻠﻢ ﺍﺟﺘﻤﺎﻉ ﺇﺳﻼﻣﻲ"‪ ،‬ﺍﳌﺴﻠﻢ ﺍﳌﻌﺎﺻﺮ‪ ،‬ﺍﻟﻌﺪﺩ ‪ ،٤٣‬ﺹ ﺹ‬
‫‪.٥٤-٣٩‬‬
‫)‪ (٥٢‬ﻣﺮﻛﺰ ﺍﻟﺒﺤﻮﺙ ﲜﺎﻣﻌﺔ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺑﻦ ﺳﻌﻮﺩ ﺍﻹﺳﻼﻣﻴﺔ )‪١٤٠٧‬ﻫـ( ﻧﺪﻭﺓ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ‬
‫ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ :‬ﺃﻭﺭﺍﻕ ﺍﻟﻌﻤﻞ‪ ،‬ﺍﻟﺮﻳﺎﺽ‪.‬‬
‫)‪ (٥٣‬ﻣﺮﻛﺰ ﺍﻟﺒﺤﻮﺙ ﲜﺎﻣﻌﺔ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺑﻦ ﺳﻌﻮﺩ ﺍﻹﺳﻼﻣﻴﺔ )‪ (١٩٩٣‬ﻣﻔﻬﻮﻡ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ‬
‫ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﺗﻌﺮﻳﻒ ﻣﻌﺮﻭﺽ ﻋﻠﻰ ﺍﻟﻨﺪﻭﺓ ﺍﻟﱵ ﻋﻘﺪﺕ ﺣﻮﻝ ﻣﻔﻬﻮﻡ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ‬
‫ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﺍﻟﺮﻳﺎﺽ‪.‬‬
‫)‪ (٥٤‬ﺍﳌﻌﻬﺪ ﺍﻟﻌﺎﳌﻲ ﻟﻠﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ )‪ (١٩٨٦‬ﺇﺳﻼﻣﻴﺔ ﺍﳌﻌﺮﻓﺔ )ﻭﺍﺷﻨﻄﻮﻥ‪ :‬ﺍﳌﻌﻬﺪ ﺍﻟﻌﺎﳌﻲ ﻟﻠﻔﻜﺮ‬
‫ﺍﻹﺳﻼﻣﻲ(‪.‬‬
‫)‪ (٥٥‬ﳒﺎﰐ‪ ،‬ﳏﻤﺪ ﻋﺜﻤﺎﻥ )‪" (١٩٩٠‬ﻣﻨﻬﺞ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻟﻌﻠﻢ ﺍﻟﻨﻔﺲ"‪ ،‬ﺍﳌﺴﻠﻢ ﺍﳌﻌﺎﺻﺮ‪ ،‬ﺍﻟﻌﺪﺩ ‪،٥٧‬‬
‫ﺹ ﺹ ‪. ٤٥-٢١‬‬

‫‪-٢٠١-‬‬
‫)‪ (٥٦‬ﻧﻈﺎﻣﻲ‪ ،‬ﳏﻤﺪ ﺃﺳﻌﺪ )‪ (١٩٩٠‬ﻣﻠﺨﺺ ﲝﺚ ﺗﺄﺻﻴﻞ ﺍﳌﻨﻬﺞ ﺍﻟﻌﻠﻤﻲ؟ ﻧﻌﻢ ﻭﻟﻜﻦ ﺃﻳﻦ؟" ﻣﻠﺨﺼﺎﺕ‬
‫ﲝﻮﺙ ﻧﺪﻭﺓ ﺍﳌﻨﻬﺠﻴﺔ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﻛﻠﻴﺔ ﺍﻵﺩﺍﺏ ﺟﺎﻣﻌﺔ ﺍﳌﻠﻚ ﺳﻌﻮﺩ‪.‬‬
‫)‪ (٥٧‬ﻧﻮﻳﺮﺓ‪ ،‬ﻓﺆﺍﺩ ﻋﺒﺪ ﺍﷲ )‪ (١٩٦٠‬ﺍﻹﺳﻼﻡ ﻭﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ )ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﻭﺯﺍﺭﺓ ﺍﻟﻌﻤﻞ ﻭﺍﻟﺸﺌﻮﻥ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ(‪.‬‬
‫)‪ (٥٨‬ﻳﺎﳉﻦ‪ ،‬ﻣﻘﺪﺍﺩ )‪١٩٩٣‬ﺃ( ﺃﻫﻢ ﻣﻌﺎﱂ ﻣﻨﻬﺞ ﺍﻟﺘﻮﺟﻴﻪ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ‪ ،‬ﻭﺭﻗﺔ ﻏﲑ ﻣﻨﺸﻮﺭﺓ‪.‬‬
‫)‪ (٥٩‬ﻳﺎﳉﻦ‪ ،‬ﻣﻘﺪﺍﺩ )‪١٩٩٣‬ﺏ( ﻣﻔﻬﻮﻡ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﺭﻗﺔ ﻣﻘﺪﻣﺔ ﺇﱃ ﻧﺪﻭﺓ‬
‫ﻣﻔﻬﻮﻡ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ‪ ،‬ﺫﻱ ﺍﳊﺠﺔ ‪ ،١٤١٣‬ﻋﻤﺎﺩﺓ ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ ﺟﺎﻣﻌﺔ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺑﻦ‬
‫ﺳﻌﻮﺩ ﺍﻹﺳﻼﻣﻴﺔ ﺑﺎﻟﺮﻳﺎﺽ‪.‬‬
‫)‪ (٦٠‬ﻳﻮﻧﺲ‪ ،‬ﺍﻟﻔﺎﺭﻭﻕ ﺯﻛﻰ )‪ (١٩٩١‬ﺳﻴﺎﺳﺔ ﺍﻟﺮﻋﺎﻳﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻣﻦ ﻣﻨﻈﻮﺭ ﺇﺳﻼﻣﻲ‪ ،‬ﲝﺚ ﻗﺪﻡ ﺇﱃ‬
‫ﻧﺪﻭﺓ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻹﺳﻼﻣﻲ ﻟﻠﺨﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﺍﳌﻌﻬﺪ ﺍﻟﻌﺎﳌﻲ ﻟﻠﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪.‬‬

‫‪-٢٠٢-‬‬
 BIBLKIOGRAPHY

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