‫ﺍﳌﻤﻠﻜﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ‬

‫ﻭﺯﺍﺭﺓ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﻌﺎﱄ‬

‫ﺟﺎﻣﻌﺔ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺑﻦ ﺳﻌﻮﺩ ﺍﻹﺳﻼﻣﻴﺔ‬
‫ﻛﻠﻴﺔ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬
‫ﻗﺴﻢ ﺍﻟﻌﻘﻴﺪﺓ ﻭﺍﳌﺬﺍﻫﺐ ﺍﳌﻌﺎﺻﺮﺓ‬

‫ﺍﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ‬
‫ﺩﺭﺍﺳﺔ ﻋﻘﺪﻳﺔ‬

‫رﺳﺎﻟﺔ ﻣﺎﺟﺴﺘﯿﺮ ﻓﻲ اﻟﻌﻘﯿﺪة واﻟﻤﺬاھﺐ اﻟﻤﻌﺎﺻﺮة‬

‫ﺗﻘﺪﱘ ﺍﻟﻄﺎﻟﺒﺔ‬
‫ﺭﱘ ﺑﻨﺖ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳋﻀﲑ‬

‫ﺇﺷﺮﺍﻑ ﺍﻷﺳﺘﺎﺫ ﺍﻟﺪﻛﺘﻮﺭ‬

‫ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﻌﻠﻲ‬
‫ﺍﻷﺳﺘﺎﺫ ﰲ ﻗﺴﻢ ﺍﻟﻌﻘﻴﺪﺓ ﻭﺍﳌﺬﺍﻫﺐ ﺍﳌﻌﺎﺻﺮﺓ‬

‫ﺍﻟﻌﺎﻡ‬
‫‪١٤٣٥ -١٤٣٤‬ﻫ‬
‫ﺍﳌﻘﺪﻣﺔ‬
‫ﻭﺗﺸﺘﻤﻞ ﻋﻠﻰ‪:‬‬
‫ﺃﳘﻴﺔ ﺍﳌﻮﺿﻮﻉ‪ ،‬ﻭﺃﺳﺒﺎﺏ ﺍﺧﺘﻴﺎﺭﻩ‪.‬‬
‫ﻫﺪﻑ ﺍﳌﻮﺿﻮﻉ‪ ،‬ﻭﺍﶈﺎﻭﺭ ﺍﻟﱵ ﺗﻨﺎﻭﳍﺎ‪.‬‬
‫ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ‪.‬‬
‫ﺧﻄﺔ ﺍﻟﺒﺤﺚ‪.‬‬
‫ﻣﻨﻬﺞ ﺍﻟﺒﺤﺚ‪.‬‬
‫ﺷﻜﺮ ﻭﺗﻘﺪﻳﺮ‪.‬‬
 ‫اﻟﻤﻘﺪﻣﺔ‬
‫‪٤‬‬
‫ﺇﻥ ﺍﳊﻤﺪ ﷲ ﳓﻤﺪﻩ‪ ،‬ﻭﻧﺴﺘﻌﻴﻨﻪ ﻭﻧﺴﺘﻐﻔﺮﻩ‪ ،‬ﻭﻧﻌﻮﺫ ﺑﺎﷲ ﻣﻦ ﺷﺮﻭﺭ ﺃﻧﻔﺴﻨﺎ‪ ،‬ﻭﻣﻦ ﺳﻴﺌﺎﺕ‬
‫ﺃﻋﻤﺎﻟﻨﺎ‪ ،‬ﻣﻦ ﻳﻬﺪﻩ ﺍﷲ ﻓﻼ ﻣﻀﻞ ﻟﻪ‪ ،‬ﻭﻣﻦ ﻳﻀﻠﻞ ﻓﻼ ﻫﺎﺩﻱ ﻟﻪ‪ ،‬ﻭﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺣﺪﻩ‬
‫ﻻ ﺷﺮﻳﻚ ﻟﻪ‪ ،‬ﻭﺃﺷﻬﺪ ﺃﻥ ﳏﻤﺪ‪‬ﺍ ‪ ‬ﻋﺒﺪﻩ ﻭﺭﺳﻮﻟﻪ‪.‬‬
‫﴿‪# " !﴿ ،(١)﴾? > = < ; : 9 8 7 6 5 4‬‬
‫‪7 6 5 4 3 21 0 / . - , + * ) ( ' & % $‬‬
‫‪ ~ } | { z y x w v u﴿ ،(٢)﴾> = < ; : 98‬‬
‫¡‪.(٣)﴾® ¬«ª©¨ § ¦¥¤£¢‬‬

‫ﺃﻣﺎ ﺑﻌﺪ‪:‬‬
‫ﻓﺈﻥ ﺧﲑ ﺍﳊﺪﻳﺚ ﻛﺘﺎﺏ ﺍﷲ‪ ،‬ﻭﺧﲑ ﺍﳍﺪﻱ ﻫﺪﻱ ﳏﻤﺪ ‪ ،‬ﻭﺷﺮ ﺍﻷﻣﻮﺭ ﳏﺪﺛﺎ‪‬ﺎ‪ ،‬ﻭﻛﻞ‬
‫ﳏﺪﺛﺔ ﺑﺪﻋﺔ‪ ،‬ﻭﻛﻞ ﺑﺪﻋﺔ ﺿﻼﻟﺔ‪ ،‬ﻭﻛﻞ ﺿﻼﻟﺔ ﰲ ﺍﻟﻨﺎﺭ‪.‬‬
‫ﺇﻥ ﺍﻹﻧﺴﺎﻥ ﳎﺒﻮﻝ ﻋﻠﻰ ﺍﻟﺘﻄﻠﻊ ﻟﻠﻤﺴﺘﻘﺒﻞ‪ ،‬ﻭﻣﺘﺸﻮﻕ ﳌﻌﺮﻓﺔ ﺃﺣﺪﺍﺛﻪ‪ ،‬ﻭﻗﺪ ﻛﺜﺮ ﰲ ﺍﻵﻭﻧﺔ‬
‫ﺍﻷﺧﲑﺓ ﻋﻨﺎﻳﺔ ﺍﻟﻨﺎﺱ ﺑﺪﺭﺍﺳﺎﺕ ﺍﳌﺴﺘﻘﺒﻞ ﰲ ﺷﱴ ﺍ‪‬ﺎﻻﺕ‪ ،‬ﻭﺃﻗﺎﻣﺖ ﺍﳌﺮﺍﻛﺰ ﺍﻟﻔﻜﺮﻳﺔ ﻋﺪﺩ‪‬ﺍ ﻣﻦ‬
‫ﺍﻟﺒﺤﻮﺙ ﶈﺎﻭﻟﺔ ﺍﺳﺘﺸﺮﺍﻑ ﻣﺎ ﻗﺪ ﳛﻤﻠﻪ ﺍﳌﺴﺘﻘﺒﻞ‪ ،‬ﻭﺃﺧﺮﺝ ﻛﺜﲑ ﻣﻦ ﺍﳌﻔﻜﺮﻳﻦ ﻧﻈﺮﻳﺎﺕ‬
‫ﺍﺳﺘﺸﺮﺍﻓﻴﺔ ﻛﺎﻥ ﳍﺎ ﺻﺪ‪‬ﻯ ﻭﺍﺳﻊ ﰲ ﺍﻟﻌﺎﱂ ﻛﻠﻪ‪ ،‬ﻭﻇﻬﺮﺕ ﻗﻮﺍﻧﲔ ﻓﻠﺴﻔﻴﺔ ﺯﻋﻢ ﺃﺻﺤﺎ‪‬ﺎ ﺃﻥ‬
‫ﺗﻌﻠﻤﻬﺎ ﻭﺍﻹﳝﺎﻥ ‪‬ﺎ ﻳ‪‬ﺪ‪‬ﻟﱡﻚ ﻋﻠﻰ ﻣﺴﺘﻘﺒﻞ ﺃﻳﺎﻣﻚ!‪ ،‬ﺑﻞ ﻳﺼﻨﻊ ﻟﻚ ﺍﳌﺴﺘﻘﺒﻞ ﺻ‪‬ﻨﻌ‪‬ﺎ!!‪.‬‬
‫ﻭﻫﻨﺎ ﻳﻘﻒ ﺍﳌﺴﻠﻢ ﺃﻣﺎﻡ ﻫﺬﺍ ﺍﻟﻜﻢ‪ ‬ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﻭﺍﻷﲝﺎﺙ ﻭﺍﻟﻨﻈﺮﻳﺎﺕ ﻭﺍﻟﻘﻮﺍﻧﲔ‪ ،‬ﻫﻞ ﻳﻘﺒﻠﻬﺎ‬
‫ﺑﺈﻃﻼﻕ؟ ﺃﻡ ﻳﺮﺩﻫﺎ ﺑﺈﻃﻼﻕ؟ ﻭﻛﻴﻒ ﻳﻮﺍﺟﻪ ﺍﳌﺴﻠﻢ ﻫﺬﻩ ﺍﻷﲝﺎﺙ ﻭﺍﻟﻨﻈﺮﻳﺎﺕ ﻋﻨﺪﻣﺎ ﺗﺼﺎﺩﻡ‬
‫ﺍﻟﺜﻮﺍﺑﺖ ﺍﻟﻌﻘﺪﻳﺔ ﺍﳌﺘﻴﻨﺔ ﻟﺪﻳﻪ؟ ﻓﻴﺘﺴﺎﺀﻝ ﰲ ﺣﲑﺓ‪ ،‬ﻫﻞ ﲤﺲ ﺷﻴﺌﹰﺎ ﻣﻦ ﻋﻘﻴﺪﺓ ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ؟ ﻫﻞ‬
‫ﲣﺎﻟﻒ ﺍﻻﻋﺘﻘﺎﺩ ﺑﻌﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﻟﻠﻐﻴﺐ؟ ﰒ ﻣﺎ ﺣﻘﻴﻘﺔ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺎﺕ ﻭﺍﻟﻘﻮﺍﻧﲔ ﺍﻻﺳﺘﺸﺮﺍﻓﻴﺔ؟‬
‫ﻭﻣﺎ ﻣﺪﻯ ﺻﺤﺘﻬﺎ ﻭﻧﻔﻌﻬﺎ؟ ﻭﻣﺎ ﺍﳌﻨﻬﺞ ﺍﳌﹸﺘﺒﻊ ﳌﻦ ﺃﺭﺍﺩ ﺍﻟﺘﻄﻠﻊ ﰲ ﺃﻣﻮﺭ ﺍﳌﺴﺘﻘﺒﻞ ﻣﻦ ﺍﳌﺴﻠﻤﲔ؟‬
‫ﻭﻛﻴﻒ ﻳ‪‬ﻌﺪ‪ ‬ﺍﳌﺴﻠﻢ ﻧﻔﺴﻪ ﻻﺳﺘﻘﺒﺎﻝ ﻣﺎ ﳛﻤﻠﻪ ﺍﳌﺴﺘﻘﺒﻞ ﺃﻳ‪‬ﺎ ﻛﺎﻥ؟‬

‫)‪ (١‬ﺁﻝ ﻋﻤﺮﺍﻥ‪.(١٠٢) :‬‬

‫)‪ (٢‬ﺍﻟﻨﺴﺎﺀ‪.(١) :‬‬
‫)‪ (٣‬ﺍﻷﺣﺰﺍﺏ‪.(٧١ - ٧٠) :‬‬
 ‫اﻟﻤﻘﺪﻣﺔ‬
‫‪٥‬‬
‫ﻫﺬﻩ ﺍﻷﺳﺌﻠﺔ ﻭﺍﻹﺷﻜﺎﻻﺕ ﻫﻲ ﻣﺎ ﺭﻏﺒﺖ ﺍﻹﺟﺎﺑﺔ ﻋﻨﻬﺎ‪ ،‬ﻣﺴﺘﻌﻴﻨﺔ ﺑﺎﷲ ﺗﻌﺎﱃ ﺑﻌﺪ‬
‫ﺍﻻﺳﺘﺸﺎﺭﺓ ﻭﺍﻻﺳﺘﺨﺎﺭﺓ ﰲ ﻣﻮﺿﻮﻋﻲ ﻫﺬﺍ ﺍﻟﺬﻱ ﺗﻘﺪﻣﺖ ﺑﻪ ﻟﻘﺴﻢ ﺍﻟﻌﻘﻴﺪﺓ ﻭﺍﳌﺬﺍﻫﺐ ﺍﳌﻌﺎﺻﺮﺓ‬
‫ﺑﻜﻠﻴﺔ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‪ ،‬ﲜﺎﻣﻌﺔ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺑﻦ ﺳﻌﻮﺩ ﺍﻹﺳﻼﻣﻴﺔ ﻟﻨﻴﻞ ﺩﺭﺟﺔ ﺍﳌﺎﺟﺴﺘﲑ‪ ،‬ﻭﻗﺪ‬
‫ﺃﲰﻴﺘﻪ‪:‬‬
‫ﺍﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ‬
‫ﺩﺭﺍﺳﺔ ﻋﻘﺪﻳﺔ‬
‫ﺳﺎﺋﻠ ﹰﺔ ﺍﻟﻌﻠﻲ ﺍﻟﻘﺪﻳﺮ ﺃﻥ ﻳﺮﺯﻗﲏ ﺍﻹﺧﻼﺹ ﻭﺍﻟﺴﺪﺍﺩ ﻭﺃﻥ ﳚﻌﻞ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺣﺠﺔ ﱄ‪ ،‬ﻻ‬
‫ﺣﺠﺔ ﻋﻠﻲ‪.‬‬

‫ﺃﻫﻤﻴﺔ ﺍﻟﻤﻭﻀﻭﻉ ﻭﺃﺴﺒﺎﺏ ﺍﺨﺘﻴﺎﺭﻩ‪:‬‬

‫ﳝﻜﻦ ﺇﲨﺎﻝ ﺃﳘﻴﺔ ﺍﳌﻮﺿﻮﻉ ﻭﺃﺳﺒﺎﺏ ﺍﺧﺘﻴﺎﺭﻩ ﰲ ﺍﻟﻨﻘﺎﻁ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
‫‪ -١‬ﻣﻦ ﻣﻨﻄﻠﻖ ﻭﻟﻊ ﺍﻹﻧﺴﺎﻥ ﺑﺎﻟﺘﻄﻠﻊ ﻋﻠﻰ ﺍﳌﺴﺘﻘﺒﻞ‪ ،‬ﻓﻘﺪ ﺍﺳﺘﺨﺪﻡ ﻭﺳﺎﺋﻞ ﻋﺪ‪‬ﺓ؛ ﻟﻴﺴﺘﺸﺮﻑ‬
‫‪‬ﺎ ﺍﳌﺴﺘﻘﺒﻞ‪ ،‬ﻣﻨﻬﺎ ﻣﺎ ﻳﻘﺪﺡ ﰲ ﻋﻘﻴﺪﺓ ﺍﳌﺴﻠﻢ‪ ،‬ﻭﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﻳ‪‬ﺒﲔ ﻣﺎ ﻳﺸﺮﻉ ﻭﻣﺎ ﻻ‬
‫ﻳ‪‬ﺸﺮﻉ ﻣﻦ ﻫﺬﻩ ﺍﻟﻮﺳﺎﺋﻞ‪.‬‬
‫‪ -٢‬ﺃﻥ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﻳﻜﺸﻒ ﺯﻳﻒ ﻭﺑﻄﻼﻥ ﺑﻌﺾ ﺍﻟﻨﻈﺮﻳﺎﺕ ﺍﻻﺳﺘﺸﺮﺍﻓﻴﺔ ﺍﻟﱵ ﺃﺣﺪﺛﺖ‬
‫ﺿﺠﺔ ﺇﻋﻼﻣﻴﺔ ﻋﺎﳌﻴﺔ‪ ،‬ﻭﻣﺎ ﺍﻧﻄﻮﺕ ﻋﻠﻴﻪ ﻣﻦ ﺃﻏﺮﺍﺽ ﺧﻔﻴﺔ‪ ،‬ﺗﺸﻮ‪‬ﻩ ﺻﻮﺭﺓ ﺍﻹﺳﻼﻡ‪.‬‬
‫‪ -٣‬ﺍﻋﺘﻘﺎﺩ ﺑﻌﺾ ﺍﳌﺴﻠﻤﲔ ﺃﻥ ﻋﻠﻢ ﺍﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ ﻳﻘﺪﺡ ﰲ ﺍﻟﻌﻘﻴﺪﺓ؛ ﻷﻥ ﻓﻴﻪ ﺍﺩﻋﺎﺀً‬
‫ﻟﻌﻠﻢ ﺍﻟﻐﻴﺐ؛ ﻭﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﻳﺜﺒﺖ ﺃﻥ ﻫﺬﺍ ﺍﻻﻋﺘﻘﺎﺩ ﻟﻴﺲ ﻋﻠﻰ ﺇﻃﻼﻗﻪ‪.‬‬
‫‪ -٤‬ﺿﺮﻭﺭﺓ ﺇﳚﺎﺩ ﺗﺄﺻﻴﻞ ﻋﻘﺪﻱ ﳚﻠﱢﻲ ﺍﻟﺮﻭﺍﺑﻂ ﺑﲔ ﺍﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ ﻭﺍﻟﻌﻘﺎﺋﺪ ﺍﻹﺳﻼﻣﻴﺔ‪،‬‬
‫ﻛﻌﻠﻢ ﺍﻟﻐﻴﺐ‪ ،‬ﻭﺍﻟﺘﻮﻛﻞ‪ ،‬ﻭﺍﻟﺮﺟﺎﺀ ﻭﺍﳋﻮﻑ ﻭﺍﶈﺒﺔ‪ ،‬ﻭﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ‪ ،‬ﻭﺍﻻﻋﺘﻘﺎﺩ ﺑﺎﻟﻴﻮﻡ‬
‫ﺍﻵﺧﺮ‪.‬‬
‫‪ -٥‬ﺃﳘﻴﺔ ﺇﻟﻘﺎﺀ ﺍﻟﻀﻮﺀ ﻋﻠﻰ ﻋﻠﻢ ﺍﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ‪ ،‬ﺑﺎﻋﺘﺒﺎﺭﻩ ﻟﻐﺔ ﺍﻟﻌﺼﺮ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﺍﻟﺬﻱ‬
‫ﻳﺘﻄﻠﺐ ﻭﻋﻴ‪‬ﺎ ﺻﺤﻴﺤ‪‬ﺎ ﻣﻦ ﻗﺒﻞ ﺃﺑﻨﺎﺀ ﺍﻹﺳﻼﻡ‪ ،‬ﻳﻮﺍﻛﺐ ﲨﻴﻊ ﺍﻟﺘﻄﻮﺭﺍﺕ ﻭﺍﻷﲝﺎﺙ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﻭﺍﻟﻌﻤﻞ ﺑﺈﳚﺎﺑﻴﺔ ﳉﲏ ﻣﺎ ﳛﻤﻠﻪ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﻣﻦ ﻣﻨﺎﻓﻊ‪ ‬ﺟ‪‬ﻤ‪‬ﺔٍ ﺇﺫﺍ ﻭ‪‬ﺟ‪‬ﻪ ﻭﺟﻬﺔ‬
‫ﺷﺮﻋﻴﺔ ﺻﺤﻴﺤﺔ‪ ،‬ﺗﻨﺄﻯ ﺑﻪ ﻋﻦ ﺍﻟﺘﺨﺮﺻﺎﺕ ﻭﺍﻷﻭﻫﺎﻡ ﺍﳌﻨﺤﺮﻓﺔ ﺍﻟﻔﺎﺳﺪﺓ‪.‬‬
‫‪ -٦‬ﺃﻥ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﱂ ﻳ‪‬ﻌﻂِ ﻋﻠﻢ ﺍﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ ﻣﺎ ﻳﺴﺘﺤﻘﻪ ﻣﻦ ﻋﻨﺎﻳﺔ ﻭﺍﻫﺘﻤﺎﻡ؛ ﳑﺎ‬
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‫ﺟﻌﻠﻪ ﻳﺴﺘﻘﻲ ﺍﻷﲝﺎﺙ ﻭﺍﻟﻨﻈﺮﻳﺎﺕ ﺍﻻﺳﺘﺸﺮﺍﻓﻴﺔ ﻣﻦ ﺍﻟﺸﺮﻕ ﺃﻭ ﺍﻟﻐﺮﺏ‪ ،‬ﻭﻫﻨﺎ ﺗﻜﻤﻦ‬
‫ﺍﳋﻄﻮﺭﺓ‪ ،‬ﻭﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﻳﻠﻔﺖ ﺍﻻﻧﺘﺒﺎﻩ ﺇﱃ ﺿﺮﻭﺭﺓ ﺍﻟﻨﻈﺮ ﺑﻌﲔ ﻣﺘﺒﺼﺮﺓ ﳌﺎ ﻳ‪‬ﺴﺘﻘﻰ ﻣﻦ‬
‫ﻭﺍﻓﺪﺍﺕ ﻓﻜﺮﻳﺔ‪ ،‬ﻭﻋﺮﺿﻬﺎ ﻋﻠﻰ ﻣﺴﻠﱠﻤﺎﺕ ﺍﻟﺸﺮﻉ‪.‬‬
‫‪ -٧‬ﺃﻥ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﻣﻊ ﺃﳘﻴﺘﻪ ﱂ ﻳﺪﺭﺱ ﺩﺭﺍﺳﺔ ﻋﻘﺪﻳﺔ ﻣﻦ ﻗﺒﻞﹸ ‪ -‬ﺣﺴﺐ ﻋﻠﻤﻲ ‪.-‬‬

‫ﻫﺩﻑ ﺍﻟﻤﻭﻀﻭﻉ ﻭﺍﻟﻤﺤﺎﻭﺭ ﺍﻟﺘﻲ ﺘﻨﺎﻭﻟﻬﺎ‪:‬‬

‫ﻳﻬﺪﻑ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺇﱃ ﺩﺭﺍﺳﺔ ﻋﻠﻢ ﺍﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ ﺩﺭﺍﺳﺔ ﻋﻘﺪﻳﺔ ﺗﺸﻤﻞ ﻣﺎﻫﻴﺘﻪ‪،‬‬
‫ﻭﺃﻗﺴﺎﻣﻪ‪ ،‬ﻭﻧﺸﺄﺗﻪ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻷﺻﻮﻝ ﺍﻟﻌﻘﺪﻳﺔ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺎﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ ﻟﺪﻯ ﺍﳌﺴﻠﻤﲔ‬
‫ﻭﻏﲑﻫﻢ‪ ،‬ﻭﺍﻟﻮﺳﺎﺋﻞ ﺍﳌﺸﺮﻭﻋﺔ ﻭﻏﲑ ﺍﳌﺸﺮﻭﻋﺔ ﰲ ﺍﻟﺘﻄﻠﻊ ﻟﻠﻤﺴﺘﻘﺒﻞ‪ ،‬ﻭﺃﺷﻬﺮ ﺍﻟﻨﻈﺮﻳﺎﺕ ﻭﺍﻟﻘﻮﺍﻧﲔ‬
‫ﺍﻻﺳﺘﺸﺮﺍﻓﻴﺔ ﻭﲢﻠﻴﻠﻬﺎ‪ ،‬ﺑﻌﺮﺽ ﻣﺎ ﺍﻧﻄﻮﺕ ﻋﻠﻴﻪ ﻣﻦ ﻣﺰﺍﻋﻢ‪ ‬ﻭﺃﺑﺎﻃﻴﻞ‪ ،‬ﻟﺘﺘﻀﺢ ﺑﺬﻟﻚ ﺍﻟﻮﺟﻬﺔ‬
‫ﺍﻟﺼﺤﻴﺤﺔ ﳌﻌﺮﻓﺔ ﻣﺎ ﻳﻘﺒﻞ ﻭﻣﺎ ﻻ ﻳﻘﺒﻞ ﺣﻮﻝ ﻫﺬﺍ ﺍﻟﻌِﻠﻢ؛ ﻟﻴﺘﺒﲔ ﺑﺬﻟﻚ ﺃﳘﻴﺘﻪ ﻭﺁﺛﺎﺭﻩ‪.‬‬

‫ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﺴﺎﺒﻘﺔ‪:‬‬
‫ﱂ ﺃﺟﺪ ﺑﻌﺪ ﺍﻟﺒﺤﺚ ﺩﺭﺍﺳﺔ ﻋﻘﺪﻳﺔ ﺗﻨﺎﻭﻟﺖ ﻣﻮﺿﻮﻉ ﺍﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ‪ ،‬ﻭﺇﳕﺎ ﻛﺎﻥ ﻫﻨﺎﻙ‬
‫ﺩﺭﺍﺳﺎﺕ ﰲ ﻋﻠﻢ ﺍﳌﺴﺘﻘﺒﻞ ﺑﺸﻜﻞ ﻋﺎﻡ‪ ،‬ﺃﻭ ﰲ ﺟﺎﻧﺐ ﻻ ﳜﺺ ﺍﻟﻌﻘﻴﺪﺓ‪ ،‬ﻭﻣﻦ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺎﺕ‪:‬‬
‫‪ -١‬ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﳌﺴﺘﻘﺒﻠﻴﺔ ﻭﺃﳘﻴﺘﻬﺎ ﻟﻠﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ‪ :‬ﺭﺳﺎﻟﺔ ﻣﺎﺟﺴﺘﲑ‪ ،‬ﻣﻦ ﺇﻋﺪﺍﺩ‪:‬‬
‫ﻋﺒﺪ ﺍﷲ ﺑﻦ ﳏﻤﺪ ﺍﳌﺪﻳﻔﺮ‪ ،‬ﺇﺷﺮﺍﻑ‪ :‬ﺩ‪ .‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﳉﻮﻳﱪ‪ ،‬ﺍﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ ‪ -‬ﺟﺎﻣﻌﺔ‬
‫ﻃﻴﺒﺔ ‪١٤٢٧ -‬ﻫ‪ ،‬ﻭﺑﻌﺪ ﺍﻟﻨﻈﺮ ﰲ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﺍﺗﻀﺢ ﻣﺎ ﻳﻠﻲ‪:‬‬
‫ﺃ‪ -‬ﺃﻥ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ ﺗﻨﺎﻭﻟﺖ ﺍﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ ﻣﻦ ﺟﺎﻧﺐ ﺩ‪‬ﻋﻮﻱ‪ ،‬ﻭﱂ ﺗﺘﻄﺮﻕ‬
‫ﻟﻌﻼﻗﺔ ﺍﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ ﺑﺎﻟﻌﻘﻴﺪﺓ ﺇﻻ ﰲ ﺃﺭﺑﻊ ﻋﺸﺮﺓ ﺻﻔﺤﺔ ﻓﻘﻂ‪.‬‬
‫ﺏ‪ -‬ﺃ‪‬ﺎ ﱂ ﺗﺪﺭﺱ ﺃﻳ‪‬ﺎ ﻣﻦ ﺍﻟﻨﻈﺮﻳﺎﺕ ﺍﻻﺳﺘﺸﺮﺍﻓﻴﺔ ﺍﻟﱵ ﺗﻨﺎﻭﳍﺎ ﻫﺬﺍ ﺍﻟﺒﺤﺚ‪.‬‬
‫‪ -٢‬ﺍﻟﺘﻨﺒﺆ ﺑﺎﻟﻐﻴﺐ ﻋﻨﺪ ﺍﻟﻔﻼﺳﻔﺔ ﺍﳌﻨﺘﺴﺒﲔ ﺇﱃ ﺍﻹﺳﻼﻡ‪- :‬ﺩﺭﺍﺳﺔ ﻧﻘﺪﻳﺔ ﰲ ﺿﻮﺀ ﻋﻘﻴﺪﺓ‬
‫ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ‪ -‬ﺭﺳﺎﻟﺔ ﺩﻛﺘﻮﺭﺍﻩ ﻣﻦ ﺇﻋﺪﺍﺩ‪ :‬ﺩ‪ .‬ﺣﻴﺎﺓ ﺑﻨﺖ ﺳﻌﻴﺪ ﺑﺎﺃﺧﻀﺮ‪ ،‬ﻣﻜﺔ‬
‫ﺍﳌﻜﺮﻣﺔ ‪ -‬ﺟﺎﻣﻌﺔ ﺃﻡ ﺍﻟﻘﺮﻯ ‪١٤٢٠ -‬ﻫ‪ ،‬ﺇﺷﺮﺍﻑ‪ :‬ﺃ‪ .‬ﺩ‪ .‬ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ ﻣﺰﺭﻭﻋﺔ‪،‬‬
‫ﻭﺑﻌﺪ ﺍﻟﻨﻈﺮ ﻓﻴﻬﺎ ﺍﺗﻀﺢ ﺃ‪‬ﺎ ﺗﻨﺎﻭﻟﺖ ﺍﻟﻐﻴﺐ ﺑﺸﻜﻞ ﻋﺎﻡ‪ ،‬ﻭﱂ ﺗﺘﺨﺼﺺ ﰲ ﺩﺭﺍﺳﺔ ﺍﻟﻐﻴﺐ‬
‫ﺍﳌﺴﺘﻘﺒﻠﻲ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺍﺧﺘﺺ ﺑﻪ ﻫﺬﺍ ﺍﻟﺒﺤﺚ‪ ،‬ﻛﻤﺎ ﺃ‪‬ﺎ ﱂ ﺗﺘﻨﺎﻭﻝ ﺍﻟﻨﻈﺮﻳﺎﺕ ﺍﻻﺳﺘﺸﺮﺍﻓﻴﺔ‪،‬‬
‫ﺃﻭ ﻋﻠﻢ ﺍﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ‪.‬‬
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‫‪ -٣‬ﺍﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ‪ :‬ﺭﺳﺎﻟﺔ ﻣﺎﺟﺴﺘﲑ ﻣﻦ ﺇﻋﺪﺍﺩ‪ :‬ﻓﻬﻤﻲ ﺇﺳﻼﻡ‬
‫ﺟﻴﻮﺍﻧﺘﻮ‪ ،‬ﺇﺷﺮﺍﻑ‪ :‬ﺩ‪ .‬ﺣﻴﺪﺭ ﺑﻦ ﺃﲪﺪ ﺍﻟﺼﺎﻓﺢ‪ ،‬ﺍﻟﻴﻤﻦ‪ ،‬ﺟﺎﻣﻌﺔ ﺍﻹﳝﺎﻥ ‪١٤٢٥‬ﻫ‪ ،‬ﻭﻗﺪ‬
‫ﺍﺳﺘﻔﺪﺕ ﻛﺜﲑ‪‬ﺍ ﻣﻨﻬﺎ ﺇﻻ ﺃ‪‬ﺎ ﲣﺼﺼﺖ ﺑﺪﺭﺍﺳﺔ ﻋﻠﻢ ﺍﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ ﻣﻦ ﺟﺎﻧﺐ‬
‫ﻭﺭﻭﺩﻩ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻭﱂ ﺗﺘﻄﺮﻕ ﻟﻠﻨﻈﺮﻳﺎﺕ ﺍﻻﺳﺘﺸﺮﺍﻓﻴﺔ‪.‬‬
‫‪ -٤‬ﺇﻃﻼﻟﺔ ﻋﻠﻰ ﺩﺭﺍﺳﺎﺕ ﺍﳌﺴﺘﻘﺒﻞ‪ :‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺻﺎﱀ ﺍﳌﺸﻴﻘﺢ‪ ،‬ﻭﻫﻲ ﺩﺭﺍﺳﺔ ﻃﺒﻌﺖ‬
‫ﻋﺎﻡ‪١٤١٨‬ﻫ‪ ،‬ﲢﺪﺙ ﻓﻴﻬﺎ ﺍﳌﺆﻟﻒ ﻋﻦ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﳌﺴﺘﻘﺒﻠﻴﺔ ﻭﺃﳘﻴﺘﻬﺎ ﻭﻋﻠﻤﺎﺋﻬﺎ‪ ،‬ﻭﻋﺮﺽ‬
‫ﻟﺒﻌﺾ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﳌﺴﺘﻘﺒﻠﻴﺔ‪ ،‬ﻭﻗﺪ ﺗﻨﺎﻭﻝ ﻓﻴﻬﺎ ﻣﺸﺮﻭﻋﻴﺔ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﳌﺴﺘﻘﺒﻠﻴﺔ ﺑﺸﻜﻞ‬
‫ﻣﺒﺴﻂ‪ ،‬ﻓﻬﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ ﱂ ﺗﺘﻄﺮﻕ ﻟﻸﺻﻮﻝ ﺍﻟﻌﻘﺪﻳﺔ ﻟﻼﺳﺘﺸﺮﺍﻑ‪ ،‬ﺃﻭ ﻃﺮﻗﻪ‪ ،‬ﺃﻭ ﻧﻈﺮﻳﺎﺗﻪ‬
‫ﺍﻟﱵ ﺗﻨﺎﻭﳍﺎ ﻫﺬﺍ ﺍﻟﺒﺤﺚ‪.‬‬

‫ﺨﻁﺔ ﺍﻟﺒﺤﺙ‪:‬‬
‫ﻭﺗﺘﻜﻮﻥ ﺍﳋﻄﺔ ﻣﻦ‪ :‬ﻣﻘﺪﻣﺔ‪ ،‬ﻭﲤﻬﻴﺪ‪ ،‬ﻭﺛﻼﺛﺔ ﺃﺑﻮﺍﺏ‪ ،‬ﻭﺧﺎﲤﺔ‪ ،‬ﻭﻓﻬﺎﺭﺱ‪.‬‬
‫ﺍﳌﻘﺪﻣﺔ‪ :‬ﻭﲢﺘﻮﻱ ﻋﻠﻰ‪ :‬ﺃﳘﻴﺔ ﺍﳌﻮﺿﻮﻉ‪ ،‬ﻭﺃﺳﺒﺎﺏ ﺍﺧﺘﻴﺎﺭﻩ‪ ،‬ﻭﻫﺪﻓﻪ‪ ،‬ﻭﺍﻟﺪﺭﺍﺳـﺎﺕ ﺍﻟـﺴﺎﺑﻘﺔ‪،‬‬
‫ﻭﺧﻄﺔ ﺍﻟﺒﺤﺚ‪ ،‬ﻭﻣﻨﻬﺞ ﺇﻋﺪﺍﺩﻩ‪.‬‬
‫ﲤﻬﻴﺪ‪ :‬ﻭﳛﺘﻮﻱ ﻋﻠﻰ‪ :‬ﻣﻌﲎ ﺍﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ ﻟﻐﺔ ﻭﺍﺻﻄﻼﺣﺎ‪ ،‬ﻭﺃﻗﺴﺎﻡ ﻋﻠﻮﻡ ﺍﳌﺴﺘﻘﺒﻞ‪.‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻷﻭﻝ‪) :‬ﺍﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ( ﻧﺸﺄﺗﻪ‪ ،‬ﻭﻣﻔﻬﻮﻣﻪ‪ ،‬ﻭﺃﺻﻮﻟﻪ ﺍﻟﻌﻘﺪﻳﺔ‪:‬‬
‫ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ‪ :‬ﻧﺸﺄﺓ ﺍﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ‪.‬‬
‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ‪ :‬ﻣﻔﻬﻮﻡ ﺍﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ‪.‬‬
‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻷﺻﻮﻝ ﺍﻟﻌﻘﺪﻳﺔ ﻻﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ ﻋﻨﺪ ﺍﳌﺴﻠﻤﲔ‪:‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻷﻭ‪‬ﻝ‪ :‬ﻋﻘﻴﺪﺓ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻐﻴﺐ‪ ،‬ﻭﺍﺳﺘﺌﺜﺎﺭ ﻋﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﺑﻪ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ‪ :‬ﻋﻘﻴﺪﺓ ﺍﳋﻮﻑ ﻭﺍﻟﺮﺟﺎﺀ ﻭﺍﶈﺒﺔ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻋﻘﻴﺪﺓ ﺍﻟﺘﻮﻛﻞ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ‪ :‬ﻋﻘﻴﺪﺓ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻴﻮﻡ ﺍﻵﺧﺮ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﳋﺎﻣﺲ‪ :‬ﻋﻘﻴﺪﺓ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ‪.‬‬
‫ﺍﻟﻔﺼﻞ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻷﺻﻮﻝ ﺍﻟﻌﻘﺪﻳﺔ ﻻﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ ﻋﻨﺪ ﻏﲑ ﺍﳌﺴﻠﻤﲔ‪.‬‬
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‫ﺍﻟﻔﺼﻞ ﺍﳋﺎﻣﺲ‪ :‬ﺣﻜﻢ ﺍﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ‪.‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻧﻲ‪ :‬ﻃﺮﻕ ﺍﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ ﺍﳌﺸﺮﻭﻋﺔ ﻭﻏﲑ ﺍﳌﺸﺮﻭﻋﺔ‪:‬‬
‫ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ‪ :‬ﻃﺮﻕ ﺍﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ ﺍﳌﺸﺮﻭﻋﺔ‪:‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﺍﻟﻮﺣﻲ ﲟﺎ ﺍﺣﺘﻮﻯ ﻣﻦ ﺃﺧﺒﺎﺭ ﻣﺒﺸﺮﺓ ﻭﳏﺬﺭﺓ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ‪ :‬ﺍﻟﻨﻈﺮ ﺇﱃ ﺍﻟﺴﻨﻦ ﺍﻟﻜﻮﻧﻴﺔ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻮﺳﺎﺋﻞ ﺍﻟﺘﺠﺮﻳﺒﻴﺔ ﺍﻟﻌﻠﻤﻴﺔ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺮﺅﻳﺎ ﺍﻟﺼﺎﳊﺔ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﳋﺎﻣﺲ‪ :‬ﺍﻟﻔﺮﺍﺳﺔ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻻﺳﺘﺨﺎﺭﺓ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﺘﻔﺎﺅﻝ‪.‬‬
‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ‪ :‬ﻃﺮﻕ ﺍﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ ﻏﲑ ﺍﳌﺸﺮﻭﻋﺔ‪:‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﺍﻟﻜﻬﺎﻧﺔ‪ ،‬ﺣﻜﻤﻬﺎ ﻭﺻﻮﺭﻫﺎ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ‪ :‬ﺍﻟﻌﺮﺍﻓﺔ‪ ،‬ﺣﻜﻤﻬﺎ ﻭﺻﻮﺭﻫﺎ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﺘﻨﺠﻴﻢ‪ ،‬ﺣﻜﻤﻪ ﻭﺻﻮﺭﻩ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺴﺤﺮ‪ ،‬ﺣﻜﻤﻪ ﻭﺻﻮﺭﻩ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﳋﺎﻣﺲ‪ :‬ﺍﳋﻂ ﺑﺎﻟﺮﻣﻞ ﻭﻗﺮﺍﺀﺓ ﺍﻟﻜﻒ ﻭﺍﻟﻔﻨﺠﺎﻥ‪ ،‬ﺣﻜﻤﻬﺎ ﻭﺻﻮﺭﻫﺎ‪.‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻧﻈﺮﻳﺎﺕ ﺍﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ‪ ،‬ﻭﻣﺎ ﺗﻌﻠﻖ ‪‬ﺎ ﻣﻦ ﻗﻮﺍﻧﲔ ﻓﻠﺴﻔﻴﺔ‪:‬‬
‫ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ‪ :‬ﻧﻈﺮﻳﺔ ‪‬ﺎﻳﺔ ﺍﻟﺘﺎﺭﻳﺦ‪:‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﺣﻘﻴﻘﺘﻬﺎ‪ ،‬ﻭﻣﺎ ﻳﺘﻌﻠﻖ ‪‬ﺎ ﻣﻦ ﻧﻈﺮﻳﺎﺕ ﺃﺧﺮﻯ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ‪ :‬ﻧﺸﺄ‪‬ﺎ‪ ،‬ﻭﻇﻬﻮﺭﻫﺎ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺭﺍﺋﺪ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺔ ﻭﺩﻭﺍﻓﻌﻪ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺁﺛﺎﺭﻫﺎ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﳋﺎﻣﺲ‪ :‬ﻧﻘﺪ ﺍﻟﻨﻈﺮﻳﺔ‪ ،‬ﻭﺑﻴﺎﻥ ﻣﻮﻗﻒ ﺍﳌﺴﻠﻢ ﻣﻨﻬﺎ‪.‬‬
‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ‪ :‬ﻧﻈﺮﻳﺔ ﺻِﺪﺍﻡ ﺍﳊﻀﺎﺭﺍﺕ‪:‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﲤﻬﻴﺪ ﰲ ﺃﻧﻮﺍﻉ ﺍﳊﻀﺎﺭﺍﺕ‪ ،‬ﻭﺗﺎﺭﳜﻬﺎ ﺇﲨﺎﻻ‪.‬‬
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‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ‪ :‬ﻣﻔﻬﻮﻡ ﻧﻈﺮﻳﺔ ﺻﺪﺍﻡ ﺍﳊﻀﺎﺭﺍﺕ‪ ،‬ﻭﺣﻘﻴﻘﺘﻬﺎ‪.‬‬
‫ﺍﻟﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻫﺪﺍﻓﻬﺎ‪ ،‬ﻭﺁﺛﺎﺭﻫﺎ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ‪ :‬ﻧﻘﺪ ﺍﻟﻨﻈﺮﻳﺔ‪ ،‬ﻭﺑﻴﺎﻥ ﻣﻮﻗﻒ ﺍﳌﺴﻠﻢ ﻣﻨﻬﺎ‪.‬‬
‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻗﺎﻧﻮﻥ ﺍﳉﺬﺏ‪:‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﺣﻘﻴﻘﺔ ﻫﺬﺍ ﺍﻟﻘﺎﻧﻮﻥ‪ ،‬ﻭﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻪ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ‪ :‬ﻧﺸﺄﺗﻪ‪ ،‬ﻭﻇﻬﻮﺭﻩ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻫﺪﺍﻓﻪ‪ ،‬ﻭﺁﺛﺎﺭﻩ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ‪ :‬ﻧﻘﺪ ﻗﺎﻧﻮﻥ ﺍﳉﺬﺏ‪ ،‬ﻭﺑﻴﺎﻥ ﻣﻮﻗﻒ ﺍﳌﺴﻠﻢ ﻣﻨﻪ‪.‬‬
‫ﺍﻟﻔﺼﻞ ﺍﻟﺮﺍﺑﻊ‪ :‬ﻧﻈﺮﻳﺎﺕ ﺍﻻﻗﺘﺼﺎﺩﻳﲔ ﺣﻮﻝ ﺍﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ‪:‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﺃﳘﻴﺔ ﺍﻟﻨﻈﺮﻳﺎﺕ ﺍﻻﺳﺘﺸﺮﺍﻓﻴﺔ ﻟﺪﻯ ﺍﻻﻗﺘﺼﺎﺩﻳﲔ‪ ،‬ﻭﻣﺪﻯ ﻧﻔﻌﻬﺎ‬
‫ﻟﻠﻤﺴﻠﻤﲔ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ‪ :‬ﳕﺎﺫﺝ ﻟﺒﻌﺾ ﻧﻈﺮﻳﺎﺕ ﺍﻻﻗﺘﺼﺎﺩﻳﲔ‪.‬‬
‫ﺍﳋﺎﲤﺔ‪ :‬ﻭﻓﻴﻬﺎ ﺃﻫﻢ ﺍﻟﻨﺘﺎﺋﺞ‪ ،‬ﻭﺍﻟﺘﻮﺻﻴﺎﺕ‪.‬‬
‫ﺍﻟﻔﻬﺎﺭﺱ ﺍﻟﻼﺯﻣﺔ‪ :‬ﻭﺗﺸﻤﻞ ﺍﻟﻔﻬﺎﺭﺱ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
‫‪ (١‬ﻓﻬﺮﺱ ﺍﻵﻳﺎﺕ‪.‬‬
‫‪ (٢‬ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﻭﺍﻵﺛﺎﺭ‪.‬‬
‫‪ (٣‬ﻓﻬﺮﺱ ﺍﻷﻋﻼﻡ ﺍﳌﺘﺮﺟﻢ ﳍﻢ‪.‬‬
‫‪ (٤‬ﻓﻬﺮﺱ ﺍﻷﺩﻳﺎﻥ‪ ،‬ﻭﺍﻟﻔﺮﻕ‪.‬‬
‫‪ (٥‬ﻓﻬﺮﺱ ﺍﳌﺼﺎﺩﺭ ﻭﺍﳌﺮﺍﺟﻊ‪.‬‬
‫‪ (٦‬ﻓﻬﺮﺱ ﺍﳌﻮﺿﻮﻋﺎﺕ‪.‬‬

‫ﻤﻨﻬﺞ ﺍﻟﺒﺤﺙ‪:‬‬
‫ﺍﺳﺘﺨﺪﻣﺖ ﰲ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺍﳌﻨﻬﺞ ﺍﻻﺳﺘﻘﺮﺍﺋﻲ ﻭﺍﻟﺘﺤﻠﻴﻠﻲ ﺍﻟﻮﺻﻔﻲ ﻭﺍﻟﻨﻘﺪﻱ ﺍﻟﺬﻱ ﳝﺮ‬
‫ﺑﺎﳋﻄﻮﺍﺕ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
‫‪ -١‬ﺩﺭﺍﺳﺔ ﻣﺴﺎﺋﻞ ﻣﻮﺿﻮﻉ ﺍﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ‪ ،‬ﻭﺑﻴﺎﻥ ﺣﻜﻢ ﻛﻞ ﻃﺮﻳﻘﺔ‪ ،‬ﻭﻣﺎ ﻭﺍﻓﻖ ﺍﻟﺸﺮﻉ‬
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‫ﻭﻣﺎ ﺧﺎﻟﻔﻪ ﰲ ﻛﺘﺐ ﺍﳌﺴﻠﻤﲔ ﻭﻏﲑﻫﻢ ﰲ ﺿﻮﺀ ﻋﻘﻴﺪﺓ‪ ،‬ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ‪.‬‬
‫‪ -٢‬ﺍﺳﺘﻘﺮﺍﺀ ﺍﻟﻨﻈﺮﻳﺎﺕ ﺍﻻﺳﺘﺸﺮﺍﻓﻴﺔ‪ ،‬ﻭﺗﺮﺗﻴﺒﻬﺎ ﻛﻤﺎ ﰲ ﺧﻄﺔ ﺍﻟﺒﺤﺚ‪.‬‬
‫‪ -٣‬ﲢﻠﻴﻞ ﻛﻞ ﻧﻈﺮﻳﺔ‪ ،‬ﻭﻋﺮﺿﻬﺎ‪.‬‬
‫‪ -٤‬ﻧﻘﺪ ﻣﺎ ﳛﺘﺎﺝ ﺇﱃ ﻧﻘﺪ ﻣﻦ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺎﺕ‪.‬‬
‫‪ -٥‬ﺗﻮﺛﻴﻖ ﺍﻟﻨﻈﺮﻳﺎﺕ ﻭﺍﻷﻗﻮﺍﻝ ﺑﺬﻛﺮ ﺃﺻﺤﺎ‪‬ﺎ‪.‬‬
‫‪ -٦‬ﻋﺰﻭ ﺍﻵﻳﺎﺕ ﺇﱃ ﺳﻮﺭﻫﺎ ﻭﺃﺭﻗﺎﻡ ﺁﻳﺎ‪‬ﺎ‪ ،‬ﺑﺬﻛﺮ ﺍﺳﻢ ﺍﻟﺴﻮﺭﺓ ﻭﺭﻗﻢ ﺍﻵﻳﺔ‪ ،‬ﻭﺗﻘﻴﻴﺪ ﺫﻟﻚ ﺃﺳﻔﻞ‬
‫ﺍﻟﺼﻔﺤﺔ‪.‬‬
‫‪ -٧‬ﲣﺮﻳﺞ ﺍﻷﺣﺎﺩﻳﺚ ﻭﺍﻵﺛﺎﺭ ﻭﺑﻴﺎﻥ ﺩﺭﺟﺘﻬﺎ ﻣﻦ ﻛﻼﻡ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﺇﻻ ﺇﻥ ﻭﺭﺩ ﺍﳊـﺪﻳﺚ ﰲ‬
‫ﺍﻟﺼﺤﻴﺤﲔ ﺃﻭ ﺃﺣﺪﳘﺎ‪ ،‬ﻓﺈﱐ ﺃﻛﺘﻔﻲ ﺑﺘﺨﺮﳚﻪ ﻣﻨﻬﻤﺎ‪.‬‬
‫‪ -٨‬ﺍﻟﺘﺮﲨﺔ ﻟﻸﻋﻼﻡ ﻭﺍﳌﻔﻜﺮﻳﻦ ﺍﻟﺬﻳﻦ ﻳﺮِﺩ ﺫﻛﺮﻫﻢ ﰲ ﺍﻟﺒﺤﺚ‪ ،‬ﻋﺪﺍ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺮﺳﻞ ﻭﺍﳋﻠﻔـﺎﺀ‬
‫ﺍﻷﺭﺑﻌﺔ‪.‬‬
‫‪ -٩‬ﺗﻌﺮﻳﻒ ﻣﺎ ﳛﺘﺎﺝ ﺇﱃ ﺗﻌﺮﻳﻒ ﻣﻦ ﺍﳌﺼﻄﻠﺤﺎﺕ‪.‬‬
‫‪ -١٠‬ﺷﺮﺡ ﻏﺮﻳﺐ ﺍﻟﻠﻐﺔ‪.‬‬
‫‪ -١١‬ﻭﺿﻊ ﺍﻟﻔﻬﺎﺭﺱ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﻼﺯﻣﺔ ﻟﻠﺒﺤﺚ‪.‬‬
‫ﻫﺬﺍ ﻭﻗﺪ ﻭﺍﺟﻬﺖ‪ ‬ﺃﺛﻨﺎﺀ ﺇﻋﺪﺍﺩﻱ ﳍﺬﺍ ﺍﻟﺒﺤﺚ ﻋﺪﺩ‪‬ﺍ ﻣﻦ ﺍﻟﺼﻌﻮﺑﺎﺕ‪ ،‬ﺑﻴﺪ ﺃﻥ ﻛﺜﲑ‪‬ﺍ ﻣﻨﻬﺎ‬
‫ﺻﻌﻮﺑﺎﺕ ﻳﺘﻄﻠﺒﻬﺎ ﺇﻋﺪﺍﺩ ﺃﻱ ﲝﺚ ﻣﻦ ﺍﻟﺒﺤﻮﺙ‪ ،‬ﻛﺠﻤﻊ ﺍﳌﺼﺎﺩﺭ‪ ،‬ﻭﺗﻮﺛﻴﻖ ﺍﻷﻗﻮﺍﻝ‪ ،‬ﻭﲣﺮﻳﺞ‬
‫ﺍﻷﺣﺎﺩﻳﺚ‪ ،‬ﺇﻻ ﺃﻥ ﺑﻌﺾ ﺍﻟﺼﻌﻮﺑﺎﺕ ﺗﻄﻠﱠﺐ ﻣﺰﻳﺪ‪‬ﺍ ﻣﻦ ﺍﻟﻮﻗﺖ ﻭﺍﳉﻬﺪ‪ ،‬ﻭﺍﻟﱵ ﻟﻮﻻ ﺗﻮﻓﻴﻖ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﳌﺎ ﲡﺎﻭﺯ‪‬ﺎ‪ ،‬ﻓﻠﻪ ﺳﺒﺤﺎﻧﻪ ﺍﳊﻤﺪ ﻭﺍﳌﻨﺔ‪ ،‬ﻭﻣﻦ ﻫﺬﻩ ﺍﻟﺼﻌﻮﺑﺎﺕ‪:‬‬
‫‪ -١‬ﻧﺪﺭﺓ ﺍﻟﻜﺘﺎﺑﺎﺕ ﺣﻮﻝ ﺍﻟﺮﺑﻂ ﺑﲔ ﻋﻠﻢ ﺍﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ ﻭﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺍﻟﺘﺄﺻﻴﻞ‬
‫ﺍﻟﺸﺮﻋﻲ ﻟﻪ‪.‬‬
‫‪ -٢‬ﻧﺪﺭﺓ ﺍﻟﻜﺘﺎﺑﺎﺕ ﺍﻟﱵ ﺗﻨﺎﻭﻟﺖ ﺍﻟﻨﻈﺮﻳﺎﺕ ﻭﺍﻟﻘﻮﺍﻧﲔ ﺍﻻﺳﺘﺸﺮﺍﻓﻴﺔ ﺳﻮﺍﺀٌ ﺃﻛﺎﻥ ﺫﻟﻚ ﰲ‬
‫ﺍﻟﻌﺮﺽ ﺃﻡ ﻛﺎﻥ ﰲ ﺍﻟﻨﻘﺪ؛ ﻟﻜﻮ‪‬ﺎ ﻧﻈﺮﻳﺎﺕ ﻣﻌﺎﺻﺮﺓ ﻭﺣﺪﻳﺜﺔ‪.‬‬
‫‪ -٣‬ﻧﺪﺭﺓ ﺍﳌﺼﺎﺩﺭ ﻓﻴﻤﺎ ﺍﺳﺘﺠﺪ ﻣﻦ ﻃﺮﻕ ﺍﻻﺳﺘﺸﺮﺍﻑ ﺍﳌﻌﺎﺻﺮﺓ‪.‬‬
 ‫اﻟﻤﻘﺪﻣﺔ‬
‫‪١١‬‬
‫ﺸﻜﺭ ﻭﺘﻘﺩﻴﺭ‪:‬‬
‫﴿& ' ( )﴾)‪Ë Ê É È Ç Æ Å Ä Ã Â Á﴿ ،(١‬‬
‫‪،(٣)﴾Ù Ø × Ö ÕÔ Ó Ò Ñ Ð ÏÎ Í Ì Ë Ê É﴿ ،(٢)﴾Ì‬‬
‫﴿! " ‪N﴿ ،(٤)﴾2 1 0 /. - , + * ) ( ' & % $ #‬‬
‫‪.(٥)﴾UT SR Q PO‬‬
‫ﺍﻟﻠﻬﻢ ﻟﻚ ﺍﳊﻤﺪ‪ ،‬ﻋﺪﺩ ﺧﻠﻘﻚ‪ ،‬ﻭﺭﺿﺎ ﻧﻔﺴﻚ‪ ،‬ﻭﺯﻧﺔ ﻋﺮﺷﻚ‪ ،‬ﻭﻣﺪﺍﺩ ﻛﻠﻤﺎﺗﻚ‪ ،‬ﺍﻟﻠﻬﻢ‬
‫ﻟﻚ ﺍﳊﻤﺪ ﲪﺪ‪‬ﺍ ﻛﺜﲑ‪‬ﺍ ﻃﻴﺒ‪‬ﺎ ﻣﺒﺎﺭﻛﹰﺎ ﻓﻴﻪ‪ ،‬ﻛﻤﺎ ﲢﺐ ﻭﺗﺮﺿﻰ‪.‬‬
‫ﺍﳊﻤﺪ ﷲ ﻋﺪﺩ ﻣﺎ ﺧﻠﻖ‪ ،‬ﻭﺍﳊﻤﺪ ﷲ ﻣﻞﺀ ﻣﺎ ﺧﻠﻖ‪ ،‬ﻭﺍﳊﻤﺪ ﷲ ﻋﺪﺩ ﻣﺎ ﰲ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﻣﺎ‬
‫ﰲ ﺍﻷﺭﺽ‪ ،‬ﻭﺍﳊﻤﺪ ﷲ ﻋﺪﺩ ﻣﺎ ﺃﺣﺼﻰ ﻛﺘﺎﺑﻪ‪ ،‬ﻭﺍﳊﻤﺪ ﷲ ﻣﻞﺀ ﻣﺎ ﺃﺣﺼﻰ ﻛﺘﺎﺑﻪ‪ ،‬ﻭﺍﳊﻤﺪ ﷲ‬
‫ﻋﺪﺩ ﻛﻞ ﺷﻲﺀ‪ ،‬ﻭﺍﳊﻤﺪ ﷲ ﻣﻞﺀ ﻛﻞ ﺷﻲﺀ‪ ،‬ﺃﺑﻮﺀ ﻟﻚ ﺭﰊ ﺑﻨﻌﻤﺘﻚ‪ ،‬ﻭﺃﻋﺘﺮﻑ ﺑﻔﻀﻠﻚ‪ ،‬ﻣﺎ ﰊ‬
‫ﻣﻦ ﻧﻌﻤﺔ ﻓﻤﻨﻚ ﻭﺣﺪﻙ ﻻ ﺷﺮﻳﻚ ﻟﻚ‪.‬‬
‫ﺃﲪﺪﻙ ﺭﰊ ﻋﻠﻰ ﺍﻟﺘﻮﻓﻴﻖ ﻭﺍﻟﺘﻴﺴﲑ ﻭﺍﻹﲤﺎﻡ‪ ،‬ﻭﺃﺳﺄﻟﻚ ﺭﰊ ﺍﻟﻘﺒﻮﻝ ﻭﺍﻟﻌﻔﻮ ﺍﻟﻐﻔﺮﺍﻥ‪.‬‬
‫ﰒ ﺍﻟﺸﻜﺮ ﻭﺍﻟﻌﺮﻓﺎﻥ ﳌﻬﺠﺔ ﺍﻟﻔﺆﺍﺩ‪ ،‬ﻭﺍﻟِﺪ‪‬ﻱ‪ ‬ﺍﻟﻜﺮﳝﲔ‪) ،‬ﺭ‪‬ﺏ‪ ‬ﺍﺭ‪‬ﺣ‪‬ﻤ‪‬ﻬ‪‬ﻤ‪‬ﺎ ﻛﹶﻤ‪‬ﺎ ﺭ‪‬ﺑ‪‬ﻴ‪‬ﺎﻧِﻲ ﺻ‪‬ﻐِﲑ‪‬ﺍ(‪،‬‬
‫ﻭﺃﺟﺰﻝ ﳍﻤﺎ ﻳﺎ ﺭﺏ ﻣﻦ ﺍﻟﻌﻄﺎﻳﺎ ﻣﺎ ﻟﻴﺲ ﰲ ﺍﳊﺴﺒﺎﻥ‪ ،‬ﻭﺃﻋﻨ‪‬ﻲ ﻳﺎ ﺭﺏ ﻋﻠﻰ ﺑﺮ‪‬ﳘﺎ ﻭﺍﻹﺣﺴﺎﻥ‪،‬‬
‫ﻛﻤﺎ ﺃﺷﻜﺮ ﺭﻓﻴﻖ ﺍﻟﺪﺭﺏ ﺯﻭﺟﻲ ﺍﻟﻜﺮﱘ ﳏﻤﺪ ﺍﻟﺜﻨﻴﺎﻥ ﺍﻟﺬﻱ ﺻﱪ ﻭﺻﺎﺑﺮ‪ ،‬ﻭﻭﻗﻒ ﺇﱃ ﺟﻮﺍﺭﻱ‬
‫ﻃﻴﻠﺔ ﺃﻳﺎﻡ ﲝﺜﻲ‪ ،‬ﻭﲢﻤﻞ ﻣﻌﻲ ﻣﺸﻘﺔ ﻫﺬﺍ ﺍﻟﺒﺤﺚ‪ ،‬ﻓﺠﺰﺍﻩ ﺍﷲ ﻋﲏ ﺧﲑ‪‬ﺍ‪ ،‬ﰒ ﺇﱃ ﺯﻫﺮﺗِﻲ ﻭﻗﺮﺓِ‬
‫ﻋﻴﲏ ﺑ‪‬ﻨ‪‬ﻴ‪‬ﱵ )ﻟﲔ( ﺃﺻﻠﺤﻬﺎ ﺍﷲ‪ ،‬ﺍﻟﱵ ﻃﺎﳌﺎ ﺍﻧﺸﻐﻠﺖ ﻋﻨﻬﺎ‪ ،‬ﻭﺍﻗﺘﻄﻌﺖ ﻣﻦ ﻭﻗﺘﻬﺎ ﺍﻟﻜﺜﲑ‪.‬‬
‫ﻛﻤﺎ ﺃﺗﻘﺪﻡ ﺑﺎﻟﺸﻜﺮ ﻟﻔﻀﻴﻠﺔ ﺍﻷﺳﺘﺎﺫ ﺩ‪ .‬ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﻌﻠﻲ‪ ،‬ﺃﺛﺎﺑﻪ ﺍﷲ‪ ،‬ﺍﻟﺬﻱ‬
‫ﺃﺷﺮﻑ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺒﺤﺚ‪ ،‬ﻭﺑﺬﻝ ﱄ ﻣﻦ ﻭﻗﺘﻪ ﻭﺗﻮﺟﻴﻬﻪ ﺍﻟﻜﺜﲑ‪ ،‬ﻛﻤﺎ ﺃﺗﻘﺪﻡ ﲜﺰﻳﻞ ﺍﻟﺸﻜﺮ‬

‫)‪ (١‬ﺍﻟﻔﺎﲢﺔ‪.(٢) :‬‬

‫)‪ (٢‬ﺍﻷﻋﺮﺍﻑ‪.(٤٣) :‬‬
‫)‪ (٣‬ﺍﻟﻘﺼﺺ‪.(٧٠) :‬‬
‫)‪ (٤‬ﺳﺒﺄ‪.(١) :‬‬
‫)‪ (٥‬ﺍﳉﺎﺛﻴﺔ‪.(٣٦) :‬‬
 ‫اﻟﻤﻘﺪﻣﺔ‬
‫‪١٢‬‬
‫ﻭﺍﻟﺪﻋﺎﺀ ﻟﻜﻞ ﻣﻦ ﺃﻋﺎﻧﲏ ﻭﻭﺟﻬﲏ ﻣﻦ ﺍﻷﺳﺎﺗﺬﺓ ﻭﺍﻷﺳﺘﺎﺫﺍﺕ‪ ،‬ﻭﺃﺧﺺ ﺑﺬﻟﻚ ﺍﻟﺪﻛﺘﻮﺭﺓ‪ :‬ﻓﻮﺯ‬
‫ﻛﺮﺩﻱ ﻭﻓﻘﻬﺎ ﺍﷲ‪.‬‬
‫ﻭﺧﺘﺎﻣ‪‬ﺎ…ﺃﲪﺪ ﺍﷲ ﻋﻠﻰ ﺗﻮﻓﻴﻘﻪ ﻭﺗﻴﺴﲑﻩ‪ ،‬ﻓﻤﺎ ﺗﻮﻓﻴﻘﻲ ﺇﻻ ﺑﺎﷲ‪ ،‬ﻭﺃﺳﺘﻐﻔﺮﻩ ﺳﺒﺤﺎﻧﻪ ﻓﻤﺎ‬
‫ﻛﺎﻥ ﻣﻦ ﺧﻄﺄ ﻓﻤﻦ ﻧﻔﺴﻲ ﻭﺍﻟﺸﻴﻄﺎﻥ‪.‬‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ‬
‫ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ‪ ،‬ﻭﻣﻦ ﺍﺳﱳ‪ ‬ﺑﺴﻨﺘﻪ‬
‫ﺇﱃ ﻳﻮﻡ ﺍﻟﺪﻳﻦ‪.‬‬
 ‫ﺍﻟﺘﻤﻬﻴﺪ‬
‫ﻤﻌﻨﻰ ﺍﺴﺘﺸﺭﺍﻑ ﺍﻟﻤﺴﺘﻘﺒل‪ ،‬ﻭﺃﻗﺴﺎﻡ ﻋﻠﻭﻤﻪ‬
‫ﻭﳛﺘﻮﻱ ﻋﻠﻰ‪:‬‬
‫ﻣﻌﲎ ﺍﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ ﻟﻐﺔ‪.‬‬
‫ﻣﻌﲎ ﺍﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ ﺍﺻﻄﻼﺣ‪‬ﺎ‪.‬‬
‫ﺃﻗﺴﺎﻡ ﻋﻠﻮﻡ ﺍﳌﺴﺘﻘﺒﻞ‪.‬‬
 ‫اﻟﺘﻤﮭﯿﺪ‪ :‬ﻣﻌﻨﻰ اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ وأﻗﺴﺎم ﻋﻠﻮﻣﮫ‬
‫‪١٤‬‬
‫ﻤﻌﻨﻰ ﺍﺴﺘﺸﺭﺍﻑ ﺍﻟﻤﺴﺘﻘﺒل )ﻟﻐﺔ(‪:‬‬
‫ﺍﻻﺳﺘﺸﺮﺍﻑ‪:‬‬
‫ﺍﻟﺸﺮﻑ ﻣﺼﺪﺭ ﺍﻟﺸﺮﻳﻒ ﻣﻦ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺍﻟﺸﺮﻑ ﻣﺎ ﻋﻼ ﻣﻦ ﺍﻷﺭﺽ‪ ،‬ﻭﻫﻮ ﺭﻓﻊ ﺍﻟﺮﺃﺱ ﻷﺟﻞ‬
‫ﺍﻟﻨﻈﺮ)‪.(١‬‬
‫ﻭﺍﺳﺘﺸﺮﺍﻑ ﺍﻟﻌﲔ ﻭﺍﻷﺫﻥ ﺳﻼﻣﺘﻬﺎ ﻣﻦ ﺍﻵﻓﺎﺕ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﻮ ﻣﻦ ﺍﻟﺸﺮﻓﺔ‪ ،‬ﻭﻫﻲ ﺧﻴﺎﺭ ﺍﳌﺎﻝ‪،‬‬
‫ﻭﺍﺳﺘﺸﺮﻓﻪ ﻭﺿﻊ ﻳﺪﻩ ﻋﻠﻰ ﺣﺎﺟﺒﻪ ﻟﻴﺴﺘﻈﻞ ﻣﻦ ﺍﻟﺸﻤﺲ ﺣﱴ ﻳﺒﺼﺮﻩ ﻭﻳﺴﺘﺒﻴﻨﻪ‪.‬‬
‫ﻭﰲ ﺣﺪﻳﺚ ﺃﰊ ﻃﻠﺤﺔ‪ :‬ﺃﻧﻪ ﻛﺎﻥ ﺣﺴﻦ ﺍﻟﺮﻣﻲ‪ ،‬ﻓﻜﺎﻥ ﺇﺫﺍ ﺭﻣﻰ ﺍﺳﺘﺸﺮﻓﻪ ﺍﻟﻨﱯ ‪‬‬
‫ﻟﻴﻨﻈﺮ ﺇﱃ ﻣﻮﺍﻗﻊ ﻧﺒﻠﻪ)‪ ،(٢‬ﺃﻱ ﳛﻘﻖ ﻧﻈﺮﻩ ﻭﻳﻄﻠﻊ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﻟﺸﺮﻑ ﺍﻟﻨﻈﺮ ﻣﻦ ﻣﻜﺎﻥ ﻣﺮﺗﻔﻊ ﻟﺰﻳﺎﺩﺓ‬
‫ﺍﻹﺩﺭﺍﻙ ﻭﺍﻹﺑﺼﺎﺭ‪ ،‬ﻭﰲ ﺣﺪﻳﺚ ﺃﰊ ﻋﺒﻴﺪﺓ ‪ ‬ﻗﺎﻝ ﻟﻌﻤﺮ ‪ ‬ﳌﺎ ﻗﺪﻡ ﺍﻟﺸﺎﻡ ﻭﺧﺮﺝ ﺃﻫﻠﻪ‬
‫ﻳﺴﺘﻘﺒﻠﻮﻧﻪ‪)) :‬ﻣﺎ ﻳﺴﺮﻧِﻲ ﺃﻥ ﺃﻫﻞ ﻫﺬﺍ ﺍﻟﺒﻠﺪ ﺍﺳﺘﺸﺮﻓﻮﻙ(()‪ ،(٣‬ﺃﻱ ﺧﺮﺟﻮﺍ ﺇﱃ ﻟﻘﺎﺋﻚ؛ ﻭﺇﳕﺎ ﻗﺎﻝ‬
‫ﺫﻟﻚ ﻷﻥ ﻋﻤﺮ ﻣﺎ ﺗﺰﻳﺎ ﺑﺰﻱ ﺍﻷﻣﺮﺍﺀ ﻓﺨﺸﻲ ﺃﻻﱠ ﻳﺴﺘﻌﻈﻤﻮﻩ‪.‬‬
‫ﻭﰲ ﺣﺪﻳﺚ ﺍﻟﻔﱳ‪)) :‬ﻣﻦ ﺗﺸﺮﻑ ﳍﺎ ﺗﺴﺘﺸﺮﻓﻪ(()‪.(٤‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻷﻋﺮﺍﰊ)‪ :(٥‬ﺍﺳﺘﺸﺮﻓﲏ ﺣﻘﻲ ﺃﻱ‪ :‬ﻇﻠﻤﲏ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻟﺮﻗﺎﻉ)‪:(٦‬‬

‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻌﲔ‪ ،(٢٥٢ /٦) ،‬ﻣﺎﺩﺓ ﺷﺮﻑ‪.‬‬

‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ‪ ،‬ﻙ‪ :‬ﺍﳉﻬﺎﺩ ﻭﺍﻟﺴﲑ‪ ،‬ﺏ‪ :‬ﺍ‪‬ﻦ ﻭﻣﻦ ﻳﺘﺘﺮﺱ ﺑﺘﺮﺱ ﺻﺎﺣﺒﻪ )‪.(٢٧٤٦ /١٠٦٣ /٣‬‬
‫)‪ (٣‬ﺫﻛﺮﻩ ﺍﳊﺎﻛﻢ ﰲ ﻣﺴﺘﺪﺭﻛﻪ‪ ،‬ﻙ‪ :‬ﺍﻹﳝﺎﻥ‪ ،‬ﺏ‪ :‬ﺍﻹﳝﺎﻥ )‪ (٢٠٧ /١٣٠ /١‬ﻭﺍﳌﻨﺬﺭﻱ ﰲ ﺍﻟﺘﺮﻏﻴـﺐ ﻭﺍﻟﺘﺮﻫﻴـﺐ‪ ،‬ﻙ‪:‬‬
‫ﺍﻷﺩﺏ‪ ،‬ﺏ‪ :‬ﺍﻟﺘﺮﻏﻴﺐ ﰲ ﺍﻟﺘﻮﺍﺿﻊ )‪ ،(٣٥١ /٣‬ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﱐ ﰲ ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ )‪.(١١٨ /١‬‬
‫)‪ (٤‬ﺃﺧﺮﺟﻪ ﺍﻟﺸﻴﺨﺎﻥ‪ ،‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻙ‪ :‬ﺍﻟﻔﱳ‪ ،‬ﺏ‪ :‬ﺗﻜﻮﻥ ﻓﺘﻨﺔ ﺍﻟﻘﺎﻋﺪ ﻓﻴﻬﺎ ﺧـﲑ ﻣـﻦ ﺍﻟﻘـﺎﺋﻢ )‪،(٦٦٧٠ /٢٥٩٤ /٦‬‬
‫ﻭﻣﺴﻠﻢ‪ ،‬ﻙ‪ :‬ﺍﻟﻔﱳ ﻭﺃﺷﺮﺍﻁ ﺍﻟﺴﺎﻋﺔ‪ ،‬ﺏ‪ :‬ﻧﺰﻭﻝ ﺍﻟﻔﱳ ﻛﻤﻮﺍﻗﻊ ﺍﻟﻘﻄﺮ )‪.(٢٨٨٦ /٢٢١١ /٤‬‬
‫)‪ (٥‬ﺍﺑﻦ ﺍﻷﻋﺮﺍﰊ‪ :‬ﺇﻣﺎﻡ ﺍﻟﻠﻐﺔ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﺯﻳﺎﺩ ﺍﻷﻋﺮﺍﰊ ﺍﳍﺎﴰﻲ ﻣﻮﻻﻫﻢ ﺍﻷﺣﻮﻝ ﺍﻟﻨﺴﺎﺑﺔ‪ ،‬ﻳﺮﻭﻱ ﻋـﻦ ﻣﻌﺎﻭﻳـﺔ‬
‫ﺍﻟﻀﺮﻳﺮ ﻭﺍﻟﻘﺎﺳﻢ ﺑﻦ ﻣﻌﻦ‪ ،‬ﻭﺃﰊ ﺍﳊﺴﲔ ﺍﻟﻜﺴﺎﺋﻲ‪ ،‬ﻭﻋﻨﻪ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳊﺮﰊ ﻭﻋﺜﻤﺎﻥ ﺍﻟﺪﺍﺭﻣﻲ ﻭﺛﻌﻠﺐ‪ ،‬ﻭﺃﺑـﻮ ﺷـﻌﻴﺐ‬
‫ﺍﳊﺮﺍﱐ‪ ،‬ﻭﴰﺮ ﺑﻦ ﲪﺪﻭﻳﻪ ﻭﺁﺧﺮﻭﻥ‪ ،‬ﻭﻟﺪ ﺑﺎﻟﻜﻮﻓﺔ ﺳﻨﺔ ﲬﺴﲔ ﻭﻣﺎﺋﺔ‪ ،‬ﻟﻪ ﻣﺼﻨﻔﺎﺕ ﺃﺩﺑﻴﺔ ﻛﺜﲑﺓ‪ ،‬ﻭﺗـﺎﺭﻳﺦ ﺍﻟﻘﺒﺎﺋـﻞ‬
‫ﻭﻛﺎﻥ ﺻﺎﺣﺐ ﺳ‪‬ﻨﺔ ﻭﺍﺗﺒﺎﻉ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﻣﺎﺕ ﰲ ﺛﺎﻟﺚ ﻋﺸﺮ ﺷﻌﺒﺎﻥ ﺳﻨﺔ ﺇﺣﺪﻯ ﻭﺛﻼﺛﲔ ﻭﻣﺎﺋﺘﲔ )ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨـﺒﻼﺀ‪،‬‬
‫‪.(٦٨٨ – ٦٨٧ /١٠‬‬
‫)‪ (٦‬ﻋﺪﻱ ﺑﻦ ﺯﻳﺪ ﺍﻟﻌﺎﻣﻠﻲ‪ ،‬ﺍﻟﺸﺎﻋﺮ ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺍﻟﺮﻗﺎﻉ‪ ،‬ﻣﻦ ﺣﺎﺿﺮﺓ ﺍﻟﺸﻌﺮﺍﺀ ﻻ ﻣﻦ ﺑﺎﺩﻳﺘﻬﻢ‪ ،‬ﻣـﺪﺡ ﺍﻟﻮﻟﻴـﺪ ﻭﻫﺠـﺎ‬
‫ﺟﺮﻳﺮ‪‬ﺍ‪ ،‬ﻭﻛﺎﻥ ﻣﻘﺪﻣ‪‬ﺎ ﻋﻨﺪ ﺑﲏ ﺃﻣﻴﺔ ﺧﺎﺻ‪‬ﺎ ﺑﺎﻟﻮﻟﻴﺪ‪ ،‬ﺗﻮﰲ ﰲ ﺣﺪﻭﺩ ﺍﻟﻌﺸﺮ ﻭﺍﳌﺎﺋﺔ‪) .‬ﺍﻟﻮﺍﰲ ﺑﺎﻟﻮﻓﻴﺎﺕ ‪.(٣٥٠ /١٩‬‬
 ‫اﻟﺘﻤﮭﯿﺪ‪ :‬ﻣﻌﻨﻰ اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ وأﻗﺴﺎم ﻋﻠﻮﻣﮫ‬
‫‪١٥‬‬
‫ﻏــﲑ ﻣﺴﺘــﺸﺮﻑ ﻭﻻ ﻣﻈﻠــﻮﻡ‬ ‫ـﻴﻬﻢ‬
‫ـﺎﻭﺭ ﻓـ‬
‫ـﺾ ﺍ‪‬ـ‬
‫ـﺪ ﳜﻔـ‬
‫ﻭﻟﻘـ‬
‫ﻗﺎﻝ‪ :‬ﻏﲑ ﻣﺴﺘﺸﺮﻑ ﺃﻱ‪ :‬ﻏﲑ ﻣﻈﻠﻮﻡ‪.‬‬
‫ﻭﺍﻟﺘﺸﺮﻑ ﺍﻟﺘﻌﻴﲔ‪ ،‬ﻭﺍﻹﺷﺮﺍﻑ ﺍﳊﺮﺹ ﻭﺍﻟﻄﻤﻊ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﻣﺸﺮﻑ ﻋﻠﻴﻨﺎ ﺃﻱ ﻣﺸﻔﻖ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻟﻠﻴﺚ)‪ :(١‬ﺍﺳﺘﺸﺮﻓﺖ ﺍﻟﺸﻲﺀ ﺇﺫﺍ ﺭﻓﻌﺖ‪ ‬ﺭﺃﺳﻚ ﺃﻭ ﺑﺼﺮﻙ ﺗﻨﻈﺮ ﺇﻟﻴﻪ‪ ،‬ﻭﰲ ﺍﳊﺪﻳﺚ‪:‬‬
‫))ﻻ ﻳﻨﺘﻬﺐ ‪‬ﺒﺔ ﺫﺍﺕ ﺷﺮﻑ ﻭﻫﻮ ﻣﺆﻣﻦ(()‪ ،(٢‬ﺃﻱ ﺫﺍﺕ ﻗﺪﺭ ﻭﻗﻴﻤﺔ ﻭﺭﻓﻌﺔ ﻳﺮﻓﻊ ﺍﻟﻨﺎﺱ‬
‫ﺃﺑﺼﺎﺭﻫﻢ ﻟﻠﻨﻈﺮ ﺇﻟﻴﻬﺎ ﻭﻳﺴﺘﺸﺮﻓﻮ‪‬ﺎ)‪.(٣‬‬
‫ﻳﺘﺒﲔ ﳑﺎ ﺳﺒﻖ ﺃﻥ ﺍﻻﺳﺘﺸﺮﺍﻑ ﻟﻐﺔ‪ :‬ﲟﻌﲎ ﺍﻟﻌﻠﻮ ﻭﺍﻻﺭﺗﻔﺎﻉ‪ ،‬ﻭﺍﻟﺴﻼﻣﺔ ﻣﻦ ﺍﻵﻓﺎﺕ‪ ،‬ﻭﺍﻟﻨﻈﺮ‬
‫ﻣﻦ ﺍﳌﻜﺎﻥ ﺍﳌﺮﺗﻔﻊ‪ ،‬ﻭﻳﺄﰐ ﲟﻌﲎ ﺍﻟﻈﻠﻢ ﻭﺍﻟﺘﻌﻴﲔ‪ ،‬ﻭﺍﳊﺮﺹ ﻭﺍﻟﺸﻔﻘﺔ ﻛﻤﺎ ﺳﺒﻖ ﺫﻛﺮﻩ‪.‬‬
‫ﺍﳌﺴﺘﻘﺒﻞ‪:‬‬
‫ﺍﻻﺳﺘﻘﺒﺎﻝ ﲟﻌﲎ‪ :‬ﺍﻹﻗﺒﺎﻝ ﻭﺍﶈﺎﺫﺍﺓ ﺑﺎﻟﻮﺟﻪ ﻭﻫﻮ ﺿﺪ ﺍﻻﺳﺘﺪﺑﺎﺭ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﺃﹶﻓﹾﻌﻞﹸ ﺫﻟﻚ ﻓﻴﻤﺎ‬
‫ﺃﺳﺘﻘﺒﻞ‪ :‬ﺃﻱ ﰲ ﺍﻷﻳﺎﻡ ﺍﻟﻘﺎﺩﻣﺔ‪ ،‬ﻭﻓﻼﻥ ﻗﺒﺎﻟﱵ‪ :‬ﺃﻱ ﻣﺴﺘﻘﺒﻠﻲ‪.‬‬
‫ﻭﻗﻮﻟﻪ ‪)) :‬ﻻ ﺗﺴﺘﻘﺒﻠﻮﺍ ﺍﻟﺸﻬﺮ ﺍﺳﺘﻘﺒﺎﻻﹰ(()‪ ،(٤‬ﻳﻘﻮﻝ ﻻ ﺗﻘﺪﻣﻮﺍ ﺭﻣﻀﺎﻥ ﺑﺼﻴﺎﻡ ﻗﺒﻠﻪ)‪.(٥‬‬
‫ﻭﻗﻮﺍﺑﻞ ﺍﻷﻣﺮ‪ :‬ﺃﻭﺍﺋﻠﻪ ﻭﺣﺪﺛﺎﻧﻪ‪ ،‬ﻭﺍﻟﻘﺒﺎﻟﺔ‪ :‬ﺍﻟﻠﻴﻠﺔ ﺍﳌﻘﺒﻠﺔ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺁﺗﻴﻚ ﺍﻟﻘﺎﺑﻠﺔ)‪.(٦‬‬

‫)‪ (١‬ﺍﻟﻠﻴﺚ ﺑﻦ ﺳﻌﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﻔﻬﻤﻲ ﺃﺑﻮ ﺍﳊﺎﺭﺙ ﺍﳌﺼﺮﻱ‪ ،‬ﺃﺣﺪ ﺍﻷﻋﻼﻡ‪ ،‬ﻛﺎﻥ ﻓﻘﻴﻬﺎ ﻋﺮﰊ ﺍﻟﻠﺴﺎﻥ ﳛﺴﻦ ﺍﻟﻘـﺮﺁﻥ‬
‫ﻭﺍﻟﻨﺤﻮ‪ ،‬ﻭﳛﻔﻆ ﺍﳊﺪﻳﺚ ﻭﺍﻟﺸﻌﺮ‪ ،‬ﺣﺴﻦ ﺍﳌﺬﺍﻛﺮﺓ‪ ،‬ﻭﻟﺪ ﺳﻨﺔ ﺃﺭﺑﻊ ﻭﺗﺴﻌﲔ‪ ،‬ﻭﻣﺎﺕ ﰲ ﺷﻌﺒﺎﻥ ﺳﻨﺔ ﲬـﺲ ﻭﺳـﺒﻌﲔ‬
‫ﻭﻣﺎﺋﺔ )ﻃﺒﻘﺎﺕ ﺍﳊﻔﺎﻅ ‪.(١٠٢ – ١٠١ /١‬‬
‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺍﻟﺸﻴﺨﺎﻥ‪ ،‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻙ‪ :‬ﺍﻷﺷﺮﺑﺔ ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ﴿ :‬ﺇِﻧ‪‬ﻤ‪‬ـﺎ ﺍﻟﹾﺨ‪‬ﻤ‪‬ـﺮ‪ ‬ﻭ‪‬ﺍﻟﹾﻤ‪‬ﻴ‪‬ـﺴِﺮ‪ ‬ﻭ‪‬ﺍﻷَﻧـﺼ‪‬ﺎﺏ‪ . . .‬ﺍﻵﻳـﺔ﴾‬
‫)‪ ،(٥٢٥٦ /٢١٢٠ /٥‬ﻭﻣﺴﻠﻢ‪ ،‬ﻙ‪ :‬ﺍﻹﳝﺎﻥ‪ ،‬ﺏ‪ :‬ﺑﻴﺎﻥ ﻧﻘﺼﺎﻥ ﺍﻹﳝﺎﻥ ﺑﺎﳌﻌﺎﺻﻲ )‪.(٥٧ /٧٧ /١‬‬
‫)‪ (٣‬ﻳﻨﻈﺮ‪ :‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ﻣﺎﺩﺓ )ﺷﺮﻑ( )‪.(١٧٢ – ١٧١ /٩‬‬
‫)‪ (٤‬ﺃﺧﺮﺟﻪ ﺍﻟﻨﺴﺎﺋﻲ‪ ،‬ﻙ‪ :‬ﺍﻟﺼﻴﺎﻡ‪ ،‬ﺏ‪ :‬ﺫﻛﺮ ﺍﻻﺧﺘﻼﻑ ﻋﻠﻰ ﻣﻨﺼﻮﺭ ﰲ ﺣﺪﻳﺚ ﺭﺑﻌﻲ ﻓﻴﻪ )‪ ،(٢١٢٩/١٣٦/٤‬ﻭﺃﲪﺪ ﰲ‬
‫ﻣﺴﻨﺪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺎﺱ )‪ ،(١٩٨٥/٢٢٦/١‬ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﱐ ﰲ ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ )‪.(١٩١٧/٥٤٩/٤‬‬
‫)‪ (٥‬ﻳﻨﻈﺮ‪ :‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ )‪.(٥٣٨ /٥٣٧ /١١‬‬
‫)‪ (٦‬ﻳﻨﻈﺮ‪ :‬ﺗﺎﺝ ﺍﻟﻌﺮﻭﺱ )‪ ،(٢١٣ – ٢٠٨ /٣٠‬ﻣﺎﺩﺓ )ﻗﺒﻞ(‪.‬‬
 ‫اﻟﺘﻤﮭﯿﺪ‪ :‬ﻣﻌﻨﻰ اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ وأﻗﺴﺎم ﻋﻠﻮﻣﮫ‬
‫‪١٦‬‬
‫ﻤﻌﻨﻰ ﺍﺴﺘﺸﺭﺍﻑ ﺍﻟﻤﺴﺘﻘﺒل )ﺍﺼﻁﻼﺤ‪‬ﺎ(‪:‬‬
‫ﻫﻨﺎﻙ ﺗﻌﺮﻳﻔﺎﺕ ﻛﺜﲑﺓ ﻳﺬﻛﺮﻫﺎ ﺍﳌﻔﻜﺮﻭﻥ ﻭﺍﳌﺘﺨﺼﺼﻮﻥ ﳌﻌﲎ ﺍﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ‪ ،‬ﻣﻨﻬﺎ‬
‫ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ‪:‬‬
‫ﺗﻌﺮﻳﻒ ﺩ‪ .‬ﺍﳌﻬﺪﻱ ﺍﳌﻨﺠﺮﺓ)‪:(١‬‬
‫»ﻣﻨﻬﺞ ﻳﺴﻤﺢ ﺑﺪﺭﺍﺳﺔ ﺍﻟﺘﻄﻮﺭﺍﺕ ﺍﳌﺨﺘﻠﻔﺔ ﺍﶈﺘﻤﻠﺔ ﻟﻮﺿﻊ ﻣﻌﲔ‪ ،‬ﰲ ﻭﻗﺖ ﳏﺪﺩ‪ ،‬ﻭﺗﻄﺒﻴﻖ‬
‫ﻧﺘﺎﺋﺞ ﻫﺬﺍ ﺍﻟﻘﺮﺍﺭ ﺃﻭ ﺫﺍﻙ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺘﻄﻮﺭﺍﺕ‪ ،‬ﻭﻳﺘﻤﻴﺰ ﻣﻨﻬﺠﻬﺎ ﺑﺎﻟﺸﻤﻮﻟﻴﺔ‪ ،‬ﻭﺗﻌﺪﺩ ﺍﻟﺘﺨﺼﺺ‬
‫ﻭﺍﻟﺴﻠﻮﻙ ﺍﻟﺪﺍﺋﻢ ﻟﺴﺒﻴﻞ ﻣﻔﺘﻮﺡ‪ ،‬ﻳﻌﺘﻤﺪ ﺍﻟﺘﻔﻜﲑ‪ ‬ﻓﻴﻪ ﻋﻠﻰ ﺩﺭﺍﺳﺔ ﺧﻴﺎﺭﺍﺕ ﻭﺑﺪﺍﺋﻞ«)‪.(٢‬‬
‫ﺗﻌﺮﻳﻔﹶﺎ ﻫﺎﱐ ﻋﺒﺪ ﺍﳌﻨﻌﻢ ﺧﻼﹼﻑ)‪:(٣‬‬
‫ﺍﻟﺘﻌﺮﻳﻒ ﺍﻷﻭ‪‬ﻝ‪» :‬ﺃﻧﻪ ﻣﻨﻬﺞ ﻋﻠﻤﻲ ﻭﻋﻤﻠﻲ‪ ،‬ﳏﻮﺭﻩ ﺍﻟﻮﻋﻲ ﺑﺄﺛﺮ ﺍﻟﺘﺮﺍﻛﻢ ﺍﻟﺰﻣﲏ ﰲ ﺗﺸﻜﻴﻞ‬
‫ﺃﻭ ﺇﻋﺎﺩﺓ ﺗﺸﻜﻴﻞ ﺃﺑﻌﺎﺩ ﻭﺃﺣﺠﺎﻡ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﺃﻭ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﺃﻭ ﺍﻟﻄﺒﻴﻌﻴﺔ ﻣﻮﺿﻊ‬
‫ﺍﻟﺮﺻﺪ‪ ،‬ﻭﺫﻟﻚ ﻋﻠﻰ ﺿﻮﺀ ﻋﺪﺩ ﻣﻦ ﺍﻻﻓﺘﺮﺍﺿﺎﺕ ﺍﳌﺨﺘﻠﻔﺔ‪ ،‬ﺍﻟﱵ ﻳﺆﺩﻱ ﻛﻞ ﻣﻨﻬﺎ ﺇﱃ ﻧﺘﺎﺋﺞ ﰲ‬
‫ﺍﲡﺎﻩ ﻣﻌﲔ ﺧﻼﻝ ﻓﺘﺮﺓ ﺯﻣﻨﻴﺔ ﻣﻌﻴﻨﺔ‪.‬‬
‫ﻓﺎﳌﺴﺘﻘﺒﻠﻴﺔ ﺇﺫﻥ ﻣﻨﻬﺞ ﻟﻠﺘﻔﻜﲑ ﻭﺍﻟﺘﻘﺪﻳﺮ‪ ،‬ﻭﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻷﺯﻣﻨﺔ ﺍﻟﻘﺎﺩﻣﺔ‪ ،‬ﻭﻟﻴﺴﺖ ﻣﻌﺮﻓﺔ‬
‫ﻣﻮﺿﻮﻋﻴﺔ ﻣﻄﻠﻘﺔ ﲝﻘﺎﺋﻖ ﺍﳌﺴﺘﻘﺒﻞ«)‪.(٤‬‬
‫ﺍﻟﺘﻌﺮﻳﻒ ﺍﻟﺜﺎﱐ‪» :‬ﺍﳌﺴﺘﻘﺒﻠﻴﺔ ‪‬ﺬﺍ ﺍﳌﻔﻬﻮﻡ ﻫﻲ ﻋﻠﻢ )ﺍﳊﻜﻢ( ﻭ)ﺍﻻﻋﺘﺒﺎﺭ( ﻭ)ﺍﻟﺘﻤﻴﻴﺰ(‬

‫)‪ (١‬ﺍﳌﻬﺪﻱ ﺍﳌﻨﺠﺮﺓ‪ :‬ﻣﻦ ﻣﻮﺍﻟﻴﺪ ‪ ١٣‬ﻣﺎﺭﺱ ‪١٩٣٣‬ﻡ ﺑﺎﻟﺮﺑﺎﻁ‪ ،‬ﺗﺎﺑﻊ ﺩﺭﺍﺳﺘﻪ ﺍﻟﺜﺎﻧﻮﻳﺔ ﺑﺜﺎﻧﻮﻳﺔ ﻟﻮﻃﻲ‪ ،‬ﻭﺫﻫـﺐ ﻟﻠﻮﻻﻳـﺎﺕ‬
‫ﺍﳌﺘﺤﺪﺓ ﺳﻨﺔ ‪١٩٤٨‬ﻡ ﳌﺘﺎﺑﻌﺔ ﺩﺭﺍﺳﺘﻪ ﺣﻴﺚ ﺍﻟﺘﺤﻖ ﲜﺎﻣﻌﺔ ﻛﻮﺭﻧﻴﻞ‪ ،‬ﻭﺍﻧﺘﻘﻞ ﺑﻌﺪ ﺫﻟﻚ ﺇﱃ ﻣﺪﺭﺳﺔ ﻟﻨﺪﻥ ﻟﻼﻗﺘﺼﺎﺩﻳﺎﺕ‬
‫ﻭﺍﻟﻌﻠﻮﻡ ﺍﻟﺴﻴﺎﺳﻴﺔ ﺍﻟﺘﺎﺑﻌﺔ ﳉﺎﻣﻌﺔ ﻟﻨﺪﻥ ﺧﻼﻝ ﺍﻟﻔﺘﺮﺓ ﻣﺎ ﺑﲔ ‪١٩٥٤‬ﻡ – ‪ ١٩٥٧‬ﻡ‪ ،‬ﺣﻴﺚ ﺣﺼﻞ ﻋﻠﻰ ﺍﻟـﺪﻛﺘﻮﺭﺍﻩ ﰲ‬
‫ﺍﻟﻌﻠﻮﻡ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﻭﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺪﻭﻟﻴﺔ‪ ،‬ﺍﻟﺘﺤﻖ ﻋﻠﻰ ﺃﺛﺮﻫﺎ ﲜﺎﻣﻌﺔ ﳏﻤﺪ ﺍﳋﺎﻣﺲ ﻛﺄﺳﺘﺎﺫ ﳏﺎﺿﺮ ﺑﻜﻠﻴﺔ ﺍﳊﻘﻮﻕ‪ ،‬ﻛﻤـﺎ‬
‫ﺷﻐﻞ ﻋﺪﺓ ﻣﻨﺎﺻﺐ ﺩﻭﻟﻴﺔ ﻋ‪‬ﻠﻴﺎ ﲟﻨﻈﻤﺔ )ﺍﻟﻴﻮﻧﺴﻜﻮ(‪ ،‬ﻭ)ﻫﻴﺌﺔ ﺍﻷﻣﻢ ﺍﳌﺘﺤﺪﺓ(‪) .‬ﺍﳊﺮﺏ ﺍﳋﻀﺎﺭﻳﺔ ﺍﻷﻭﱃ ﺹ‪.(٤٧٩ :‬‬
‫)‪ (٢‬ﺍﳊﺮﺏ ﺍﳊﻀﺎﺭﻳﺔ ﺍﻷﻭﱃ )ﺹ‪.(٢٩٦ :‬‬
‫)‪ (٣‬ﻫﺎﱐ ﻋﺒﺪ ﺍﳌﻨﻌﻢ ﺧﻼﹼﻑ‪ :‬ﻣﺴﺎﻋﺪ ﻭﺯﻳﺮ ﺍﳋﺎﺭﺟﻴﺔ ﺍﻟﺴﺎﺑﻖ ﻟﻠﺸﺆﻭﻥ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﻣﻨﺪﻭﺏ ﻣﺼﺮ ﻟﺪﻯ ﺍﳉﺎﻣﻌـﺔ ﺍﻟﻌﺮﺑﻴـﺔ‪،‬‬
‫ﻭﺳﻔﲑ ﺳﺎﺑﻖ ﳌﺼﺮ ﰲ ﻟﻴﺒﻴﺎ‪ ،‬ﺷﺎﻋﺮ ﻟﻪ ﻋﺪﺓ ﳎﻤﻮﻋﺎﺕ ﺷﻌﺮﻳﺔ ﻣﻨﻬﺎ‪) :‬ﺃﻏﺎﺭﻳﺪ ﺍﻟﻌﻤﺮ ﻭﺍﻟﺴﺮ( ﻭﻫﻮ ﳒﻞ ﻟﻸﺩﻳﺐ ﺍﳌﺴﺘﺸﺎﺭ‬
‫ﻋﺒﺪ ﺍﳌﻨﻌﻢ ﺧﻼﹶﻑ‪:‬‬
‫)ﺍﻷﻫﺮﺍﻡ ‪(www. ahram. org -‬‬
‫)‪ (٤‬ﺍﳌﺴﺘﻘﺒﻠﻴﺔ ﻭﺍ‪‬ﺘﻤﻊ ﺍﳌﺼﺮﻱ )ﺹ‪.(٤٠ :‬‬
 ‫اﻟﺘﻤﮭﯿﺪ‪ :‬ﻣﻌﻨﻰ اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ وأﻗﺴﺎم ﻋﻠﻮﻣﮫ‬
‫‪١٧‬‬
‫ﻭ)ﺍﻻﺧﺘﻴﺎﺭ(‪ ،‬ﺍﳊﻜﻢ ﻋﻠﻰ ﺍﳌﺎﺿﻲ‪ ،‬ﻭﺍﻻﻋﺘﺒﺎﺭ ﺑﺘﺠﺎﺭﺑﻪ‪ ،‬ﻭﺍﻟﺘﻤﻴﻴﺰ ﺑﲔ ﺑﺪﺍﺋﻞ ﺍﳌﻤﻜﻦ ﻭﺍﳌﺴﺘﺤﻴﻞ‬
‫ﰲ ﺍﳌﺴﺘﻘﺒﻞ«)‪.(١‬‬
‫ﻭﻳﻼﺣﻆ ﰲ ﺍﻟﺘﻌﺮﻳﻒ ﺃﻧﻪ ﱂ ﻳﺒﲔ ﻣﻌﲎ )ﺍﻻﺧﺘﻴﺎﺭ(؛ ﻭﻟﻌﻠﻪ ﺃﺭﺍﺩ ﺑﻪ ﺍﺧﺘﻴﺎﺭ ﻣﺎ ﻳﻨﺎﺳﺐ‬
‫ﺍﳌﺴﺘﻘﺒﻞ ﳑﺎ ﲤﻴ‪‬ﺰ ﻣﻦ ﺍﻟﺒﺪﺍﺋﻞ ﺍﳌﻤﻜﻨﺔ‪.‬‬
‫ﺗﻌﺮﻳﻒ ﺩ‪ .‬ﺣﺴﻦ ﺃﺑﺸﺮ ﺍﻟﻄﻴﺐ)‪:(٢‬‬
‫ﻳﻘﻮﻝ‪» :‬ﺇﻥ ﺍﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ ﰲ ﺇﻃﺎﺭ ﻫﺬﻩ ﺍﻟﺘﺤﻮﻻﺕ ﻭﺍﻟﺘﻐﲑﺍﺕ ﺍﳌﺘﺰﺍﻳﺪﺓ ﻳﻌﲏ‬
‫ﺑﺎﻟﻀﺮﻭﺭﺓ ﺍﻟﺪﺭﺍﺳﺔ‪ ،‬ﻭﺍﻟﻌﻨﺎﻳﺔ ﺑﺎﳊﺼﻴﻠﺔ ﺍﻟﺘﺮﺍﻛﻤﻴﺔ ﻟﻸﺣﺪﺍﺙ ﻭﺍﻟﺘﻐﲑﺍﺕ ﺍﻟﻨﺎﺑﻌﺔ ﻣﻦ ﺍ‪‬ﺘﻤﻊ‪ ،‬ﺃﻭ‬
‫ﺍﻟﻮﺍﻓﺪﺓ ﺇﻟﻴﻪ‪ ،‬ﻭﳏﺎﻭﻟﺔ ﺍﺑﺘﻜﺎﺭ ﻭﺇﺑﺪﺍﻉ ﻣﺴﺘﻘﺒﻠﻴﺎﺕ ﺑﺪﻳﻠﺔ ﳑﻜﻨﺔ ﺍﻟﺘﺤﻘﻴﻖ«)‪.(٣‬‬
‫ﺗﻌﺮﻳﻔﺎﺕ ﺇﺩﻭﺍﺭﺩ ﻛﻮﺭﻧﻴﺶ ﻭﻣﻦ ﻣﻌﻪ)‪:(٤‬‬
‫ﺫﻛﺮﻭﺍ ﻟﻪ ﺗﻌﺮﻳﻔﲔ‪:‬‬
‫ﺍﻟﺘﻌﺮﻳﻒ ﺍﻷﻭﻝ‪» :‬ﺍﳌﺴﺘﻘﺒﻠﻴﺔ ﺗﻘﺒﺲ ﺍﳊﻘﻴﻘﺔ ﺍﻟﺘﺎﺭﳜﻴﺔ ﻭﺍﳌﻌﺮﻓﺔ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﻭﺗﻀﻴﻒ ﺇﻟﻴﻬﻤﺎ‬
‫ﺍﻟﻘﻴﻢ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﺍﳋﻴﺎﻝ؛ ﻟﺘﺸﻜﻞﹶ ﺻﻮﺭ‪‬ﺍ ﳌﺎ ﻗﺪ ﳛﺪﺙ ﻣﺴﺘﻘﺒﻼﹰ‪ ،‬ﻓﻬﻲ ﻋﻠﻢ ﺣﺬﺭ ﻳﺪﺭﺝ‪ ،‬ﺇ‪‬ﺎ‬
‫ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﺬﻱ ﻳﺴﻌﻰ ﻟﻠﺘﻄﻠﱡﻊ ﺇﱃ ﺍﻷﻣﺎﻡ ﺑﺪﻝ ﺍﻟﻨﻈﺮ ﺇﱃ ﺍﳋﻠﻒ«)‪.(٥‬‬
‫ﺍﻟﺘﻌﺮﻳﻒ ﺍﻟﺜﺎﱐ‪» :‬ﺃ‪‬ﺎ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﺘﻄﺒﻴﻘﻲ‪ ،‬ﻓﻬﻲ ﺗﻨﺸﻂ ﻭﺗﺘﻘﻮﻯ ﺣﻴﺚ ﻳﺘﻮﻗﻒ ﺍﻟﺘﺎﺭﻳﺦ‪،‬‬
‫ﻭﺍﳌﺴﺘﻘﺒﻠﻴﻮﻥ ﻻ ﻳﻘﻨﻌﻮﻥ ﲟﺠﺮﺩ ﻓﻬﻢ ﻣﺎ ﺣﺪﺙ ﰲ ﺍﳌﺎﺿﻲ‪ ،‬ﻓﻬﻢ ﻳﺮﻳﺪﻭﻥ ﺃﻥ ﻳﺴﺘﺨﺪﻣﻮﺍ ﻣﻌﺮﻓﺘﻬﻢ‬

‫)‪ (١‬ﺍﳌﺴﺘﻘﺒﻠﻴﺔ ﻭﺍ‪‬ﺘﻤﻊ ﺍﳌﺼﺮﻱ )ﺹ‪.(١٨٤ :‬‬

‫)‪ (٢‬ﺣﺴﻦ ﺃﺑﺸﺮ ﺍﻟﻄﻴﺐ‪ :‬ﻛﺎﺗﺐ ﻭﺃﺩﻳﺐ ﺳﻮﺩﺍﱐ‪ ،‬ﺣﺼﻞ ﻋﻠﻰ ﺑﻜﺎﻟﻮﺭﻳﻮﺱ ﺁﺩﺍﺏ ﻣﻦ ﺟﺎﻣﻌﺔ ﺍﳋﺮﻃﻮﻡ ﺳﻨﺔ ‪١٩٦٤‬ﻡ‪ ،‬ﰒ‬
‫ﻣﺎﺟﺴﺘﲑ ﺍﻹﺩﺍﺭﺓ ﺍﻟﻌﺎﻣﺔ ﺟﺎﻣﻌﺔ ﺑﻴﺘﺴﱪﺝ ﺑﺎﻟﻮﻻﻳﺎﺕ ﺍﳌﺘﺤﺪﺓ ﺳﻨﺔ ‪١٩٦٧‬ﻡ‪ ،‬ﰒ ﺩﻛﺘﻮﺭﺍﻩ ﰲ ﺍﻹﺩﺍﺭﺓ ﺍﻟﻌﺎﻣـﺔ ﺟﺎﻣﻌـﺔ‬
‫ﺟﻮﺭﺝ ﻭﺍﺷﻨﻄﻦ ﺳﻨﺔ ‪١٩٧٨‬ﻡ‪ ،‬ﻋﻤﻞ ﻣﺴﺘﺸﺎﺭ‪‬ﺍ ﺛﻘﺎﻓﻴ‪‬ﺎ ﺑﺴﻔﺎﺭﺓ ﺍﻟﺴﻮﺩﺍﻥ ﻋﺎﻡ ‪١٩٧‬ﻡ – ‪١٩٧٨‬ﻡ ﺑﻮﺍﺷﻨﻄﻦ‪ ،‬ﻭﰲ ﻋﺎﻡ‬
‫‪١٩٨٤‬ﻡ – ‪١٩٨٥‬ﻡ ﻋﻤﻞ ﻭﺯﻳﺮ‪‬ﺍ ﻟﻠﺘﻨﻤﻴﺔ ﺍﻹﺩﺍﺭﻳﺔ ﺑﺮﺋﺎﺳﺔ ﲨﻬﻮﺭﻳﺔ ﺍﻟﺴﻮﺩﺍﻥ‪) .‬ﺍﻟﺪﻭﻟﺔ ﺍﻟﻌﺼﺮﻳﺔ‪ ،‬ﺻﻔﺤﺔ ﺍﻟﻐﻼﻑ(‪.‬‬
‫)‪ (٣‬ﺍﻟﺪﻭﻟﺔ ﺍﻟﻌﺼﺮﻳﺔ )ﺹ‪.(٢٤ -٢٣ :‬‬
‫)‪ (٤‬ﺇﺩﻭﺍﺭﺩ ﻛﻮﺭﻧﻴﺶ‪ :‬ﻣﺆﺳﺲ ﲨﻌﻴﺔ ﺍﳌﺴﺘﻘﺒﻞ ﺍﻟﻌﺎﳌﻴﺔ‪ ،‬ﻭﳏﺮﺭ ﳎﻠﺔ ﺍﳌﺴﺘﻘﺒﻠﻲ‪ ،‬ﻋﻤﻞ ﻣﺴﺘﺸﺎﺭ‪‬ﺍ ﻟﺜﻼﺛﺔ ﺭﺅﺳﺎﺀ ﰲ ﺍﻟﻮﻻﻳﺎﺕ‬
‫ﺍﳌﺘﺤﺪﺓ‪ ،‬ﺷﺎﺭﻙ ﰲ ﲢﺮﻳﺮ ﺗﻘﺮﻳﺮ ﻟﻠﺒﻴﺖ ﺍﻷﺑﻴﺾ ﻋﻦ ﺍﻷﻫﺪﺍﻑ ﺍﻟﻮﻃﻨﻴﺔ‪ ،‬ﻋﻤﻞ ﻛﺮﺋﻴﺲ ﺍﳌﺴﺘﻘـﺼﲔ ﰲ ﺩﺭﺍﺳـﺔ ﻋـﻦ‬
‫ﺍﻻﺳﺘﺸﺮﺍﻑ‪ ،‬ﻣﻦ ﻛﺘﺒﻪ‪ :‬ﻣﻨﺎﻫﺞ ﺍﺳﺘﻜﺸﺎﻑ ﺍﳌﺴﺘﻘﺒﻞ‪ ،‬ﺍﳌﺴﺘﻘﺒﻠﻴﺔ )ﺍﻻﺳﺘﺸﺮﺍﻑ ﻣﻨﺎﻫﺞ ﺍﺳﺘﻜﺸﺎﻑ ﺍﳌﺴﺘﻘﺒﻞ ‪ -‬ﻏﻼﻑ‬
‫ﺍﻟﻜﺘﺎﺏ ‪.(-‬‬
‫)‪ (٥‬ﺍﳌﺴﺘﻘﺒﻠﻴﺔ ﻣﻘﺪﻣﺔ ﰲ ﻓﻦ ﻭﻋﻠﻢ ﻓﻬﻢ ﻭﺑﻨﺎﺀ ﻋﺎﱂ ﺍﻟﻐﺪ )ﺹ‪.(١٠٤ :‬‬
 ‫اﻟﺘﻤﮭﯿﺪ‪ :‬ﻣﻌﻨﻰ اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ وأﻗﺴﺎم ﻋﻠﻮﻣﮫ‬
‫‪١٨‬‬
‫ﻟﺘﻨﻤﻴﺔ ﻓﻬﻢ ﺍﺣﺘﻤﺎﻻﺕ ﺍﳌﺴﺘﻘﺒﻞ‪ ،‬ﻭﻳﺆﻛﺪﻭﻥ ﺃﻥ ﺍﳌﺴﺘﻘﺒﻞ ﻻ ﺍﳌﺎﺿﻲ ﻫﻮ ﺑﺆﺭﺓ ﺍﻟﻔﻌﻞ ﺍﻹﻧﺴﺎﱐ‪،‬‬
‫ﻭﺃﻥ ﻗﻴﻤﺔ ﺍﳌﺎﺿﻲ ﻫﻲ ﺇﻣﻜﺎﻥ ﺍﺳﺘﺨﺪﺍﻣﻪ ﻹﻧﺎﺭﺓ ﺍﳌﺴﺘﻘﺒﻞ«)‪.(١‬‬
‫ﺍﻟﺘﻌﺮﻳﻒ ﺍﳌﺨﺘﺎﺭ‪:‬‬
‫ﺃﺭﻯ ﺃﻥ ﻳﻘﺎﻝ ﰲ ﺗﻌﺮﻳﻒ ﺍﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ‪:‬‬
‫ﺇﻧﻪ ﺟﻬﺪ ﺍﺳﺘﻄﻼﻋﻲ ﺑﺎﻷﺳﺎﺱ‪ ،‬ﻳﺘﺴﻊ ﻟﺮﺅﻯ ﻣﺴﺘﻘﺒﻠﻴﺔ ﻣﺘﺒﺎﻳﻨﺔ‪ ،‬ﻭﻳﺴﻌﻰ ﻻﺳﺘﻜﺸﺎﻑ‬
‫ﺍﻟﻌﻼﻗﺎﺕ ﺑﲔ ﺍﻷﺷﻴﺎﺀ ﻭﺍﻟﻨﻈﻢ ﻭﺍﻷﻧﺴﺎﻕ ﺍﻟﻜﻠﻴﺔ ﻭﺍﻟﻔﺮﻋﻴﺔ‪ ،‬ﻭﺍﻟﱵ ﺗﺸﻤﻞ ﺍﳌﻌﺎﱂ ﺍﻟﺮﺋﻴﺴﺔ ﻷﻭﺿﺎﻉ‬
‫ﳎﺘﻤﻊٍ ﻣﺎ‪ ،‬ﺃﻭ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍ‪‬ﺘﻤﻌﺎﺕ ﻋﱪ ﻓﺘﺮﺓ ﻣﻘﺒﻠﺔ ‪ -‬ﳏﺪﺩﺓ ﺃﻭ ﻏﲑ ﳏﺪﺩﺓ ‪ -‬ﻭﺗﻨﻄﻠﻖ ﻣﻦ‬
‫ﺑﻌﺾ ﺍﻻﻓﺘﺮﺍﺿﺎﺕ ﺍﳋﺎﺻﺔ ﺣﻮﻝ ﺍﳌﺎﺿﻲ ﻭﺍﳊﺎﺿﺮ‪ ،‬ﻭﺃﺛﺮ ﺩﺧﻮﻝ ﻋﻨﺎﺻﺮ ﻣﺴﺘﻘﺒﻠﻴﺔ ﻋﻠﻰ‬
‫ﺍ‪‬ﺘﻤﻊ)‪.(٢‬‬

‫)‪ (١‬ﺍﳌﺴﺘﻘﺒﻠﻴﺔ ﻣﻘﺪﻣﺔ ﰲ ﻓﻦ ﻭﻋﻠﻢ ﻓﻬﻢ ﻭﺑﻨﺎﺀ ﻋﺎﱂ ﺍﻟﻐﺪ )ﺹ‪.(٢٠٥ :‬‬
‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﻣﻘﺎﻝ‪) :‬ﺍﳉﻬﻮﺩ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﳎﺎﻝ ﺍﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ(‪ ،‬ﳎﻠﺔ ﻋﺎﱂ ﺍﻟﻔﻜﺮ )ﺍﻟﻌﺪﺩ‪١٩٨٧ :‬ﻡ(‪ ،‬ﺻـﻮﺭ ﺍﳌـﺴﺘﻘﺒﻞ‬
‫ﺍﻟﻌﺮﰊ )ﺹ‪.(٢٣ :‬‬
 ‫اﻟﺘﻤﮭﯿﺪ‪ :‬ﻣﻌﻨﻰ اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ وأﻗﺴﺎم ﻋﻠﻮﻣﮫ‬
‫‪١٩‬‬
‫ﺃﻗﺴﺎﻡ ﻋﻠﻭﻡ ﺍﻟﻤﺴﺘﻘﺒل‪:‬‬
‫ﺇﻥ ﻣﺎ ﳛﺪﺙ ﰲ ﺍﳌﺴﺘﻘﺒﻞ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻤﺴﻠﻢ ﻳﻨﻘﺴﻢ ﺇﱃ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ‪:‬‬
‫ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ‪ :‬ﺍﳌﺴﺘﻘﺒﻞ ﺍﻟﻴﻘﻴﲏ‪:‬‬
‫ﻭﻫﻮ ﺍﳌﺴﺘﻘﺒﻞ ﺍﻟﺬﻱ ﻋ‪‬ﻠِﻢ‪ ‬ﻭﻗﻮﻋﻪ ﻳﻘﻴﻨ‪‬ﺎ ﺑﺈﺧﺒﺎﺭ ﺍﷲ ‪ ‬ﻭﺭﺳﻮﻟﻪ ‪ ،‬ﻛﺄﺷﺮﺍﻁ ﺍﻟﺴﺎﻋﺔ‬
‫ﺍﻟﺼﻐﺮﻯ ﻭﻣﻨﻬﺎ‪) :‬ﺿﻴﺎﻉ ﺍﻷﻣﺎﻧﺔ‪ ،‬ﻭﻓﺸﻮ ﺍﳉﻬﻞ‪ ،‬ﻭﻛﺜﺮﺓ ﺍﻟﻔﱳ‪ ،‬ﻭﺗﻘﺎﺭﺏ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﻭﻛﺜﺮﺓ‬
‫ﺍﻟﺰﻻﺯﻝ‪ ،‬ﻭﻫﺪﻡ ﺍﻟﻜﻌﺒﺔ‪ ،‬ﻭﻇﻬﻮﺭ ﺍﳌﻬﺪﻱ( … ﻭﻏﲑﻫﺎ‪.‬‬
‫ﻭﺃﺷﺮﺍﻁ ﺍﻟﺴﺎﻋﺔ ﺍﻟﻜﱪﻯ ﻭﻣﻨﻬﺎ‪) :‬ﻇﻬﻮﺭ ﺍﳌﺴﻴﺢ ﺍﻟﺪﺟﺎﻝ‪ ،‬ﻭﻧـﺰﻭﻝ ﻋﻴﺴﻰ ‪،‬‬
‫ﻭﺧﺮﻭﺝ ﻳﺄﺟﻮﺝ ﻭﻣﺄﺟﻮﺝ‪ ،‬ﻭﺍﻟﺪﺧﺎﻥ‪ ،‬ﻭﺍﻟﺪﺍﺑﺔ‪ ،‬ﻭﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ ﻣﻦ ﻣﻐﺮ‪‬ﺎ…( ﻭﻏﲑ ﻫﺬﻩ‬
‫ﺍﻟﻌﻼﻣﺎﺕ ﳑﺎ ﻫﻮ ﻣﺒﺴﻮﻁ ﰲ ﻛﺘﺐ ﺍﻟﻌﻠﻢ‪.‬‬
‫ﻭﳑﺎ ﻋ‪‬ﻠِﻢ‪ ‬ﻳﻘﻴﻨ‪‬ﺎ ﻭﺃﹸﻣِﺮ‪‬ﻧﺎ ﺑﺎﻹﳝﺎﻥ ﺑﻪ ﻗﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ‪ ،‬ﻭﺑﻌﺚ ﺍﳌﺨﻠﻮﻗﺎﺕ‪ ،‬ﻭﺍﳊﺴﺎﺏ ﻭﺍﳉﺰﺍﺀ‪،‬‬
‫ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺃﻣﻮﺭ ﺍﻟﻐﻴﺐ‪ ،‬ﻓﻬﺬﻩ ﺃﻣﻮﺭ ﻭﺍﻗﻌﺔ ﻻ ﳏﺎﻟﺔ ﻛﻤﺎ ﺃﺧﱪ ﺑﺬﻟﻚ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻭﻣﻦ‬
‫ﺷﻜﻚ ﰲ ﻭﻗﻮﻉ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﰲ ﺍﳌﺴﺘﻘﺒﻞ ﻓﻠﲑﺍﺟﻊ ﺇﳝﺎﻧﻪ ﻓﻘﺪ ﺃﺻﺎﺑﻪ ﻋ‪‬ﻄﻞ…!‬
‫ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ‪ :‬ﺍﳌﺴﺘﻘﺒﻞ ﺍﳌﺘﻮﻗﻊ ﺍﻟﻈﲏ‪:‬‬
‫ﻭﻫﻮ ﻣﺎ ﻳﺘﻮﻗﻊ ﺣﺼﻮﻟﻪ ﺑﺎﻟﻘﺮﺍﺋﻦ ﻭﺍﳌﺆﺷﺮﺍﺕ‪ ،‬ﻭﻫﺬﺍ ﻇﻦ ﻗﺪ ﻳﻘﻊ ﻭﻗﺪ ﻻ ﻳﻘﻊ‪ ،‬ﻭﻫﻮ ﳏﻞ‬
‫ﺩﺭﺍﺳﺔ )ﺍﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ(‪ ،‬ﻭﺃﻣﺜﻠﺔ ﺫﻟﻚ ﻛﺜﲑﺓ ﻣﻨﻬﺎ‪ :‬ﺗﻮﻗﻊ ﺗﺪﻫﻮﺭ ﺍﻗﺘﺼﺎﺩ ﺑﻠﺪ ﻣﻦ ﺍﻟﺒﻠﺪﺍﻥ؛‬
‫ﻧﺘﻴﺠﺔ ﳌﺎ ﺃﺻﺎ‪‬ﺎ ﻣﻦ ﻛﻮﺍﺭﺙ ﻃﺒﻴﻌﻴﺔ‪ ،‬ﺃﻭ ﺇﺿﺮﺍﺑﺎﺕ ﻋ‪‬ﻤ‪‬ﺎﻟﻴﺔ‪.‬‬
‫ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻣﻮﺭ ﻣﻔﺎﺟﺌﺔ‪:‬‬
‫ﻭﻫﺬﻩ ﻗﺪ ﻻ ﺗﻜﻮﻥ ﳍﺎ ﻣﺆﺷﺮﺍﺕ ﻭﻻ ﻗﺮﺍﺋﻦ ﺑﻞ ﲢﺪﺙ ﻓﺠﺄﺓ‪ ،‬ﻓﻼﺑﺪ ﻣﻦ ﺍﻟﺜﺒﺎﺕ ﻋﻨﺪ‬
‫ﻭﻗﻮﻋﻬﺎ ﺍﻋﺘﻤﺎﺩ‪‬ﺍ ﻋﻠﻰ ﺍﻹﳝﺎﻥ ﺑﺎﷲ ‪ ،‬ﻭﻋﻠﻰ ﻣﺎ ﺃﻋﺪ ﺍﻟﻌﺒﺪ ﺑﻪ ﻧﻔﺴﻪ ﳌﻮﺍﺟﻬﺘﻬﺎ ﻣﻦ ﺧﻼﻝ‬
‫ﺍﻟﺘﻮﻛﻞ ﻭﺻﺪﻕ ﺍﻻﻟﺘﺠﺎﺀ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ)‪.(١‬‬
‫ﻭﻣﺜﺎﳍﺎ ﺍﻟﻜﻮﺍﺭﺙ ﺍﻟﻄﺒﻴﻌﻴﺔ ﺍﳌﻔﺎﺟﺌﺔ‪ ،‬ﻛﺎﻟﺰﻻﺯﻝ‪ ،‬ﻭﺍﳊﺮﺍﺋﻖ‪ ،‬ﻭﺍﻟﻔﻴﻀﺎﻧﺎﺕ‪.‬‬

‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﻣﻘﺎﻝ ﻟﻠﺸﻴﺦ‪ :‬ﺩ‪ .‬ﳏﻤﺪ ﺍﳌﻨﺠﺪ ﻋﻠﻰ ﺷﺒﻜﺔ ﺍﻹﻧﺘﺮﻧﺖ ﺑﻌﻨﻮﺍﻥ‪) :‬ﻴﺌﺔ ﺍﻟﻨﻔﻮﺱ ﻷﺣﺪﺍﺙ ﺍﳌﺴﺘﻘﺒﻞ( ﰲ ﻋﺪﺓ ﻣﻮﺍﻗﻊ‬
‫ﺇﺳﻼﻣﻴﺔ ﻣﻨﻬﺎ‪.(www. islamdoor. com) :‬‬
 ‫ﺍﻟﺒﺎﺏ ﺍﻷﻭﻝ‬
‫ﺍﺴﺘﺸﺭﺍﻑ ﺍﻟﻤﺴﺘﻘﺒل‬
‫ﻨﺸﺄﺘﻪ‪ ،‬ﻭﻤﻔﻬﻭﻤﻪ‪ ،‬ﻭﺃﺼﻭﻟﻪ ﺍﻟﻌﻘﺩﻴﺔ‬
‫ﻭﳛﺘﻮﻱ ﻋﻠﻰ ﺍﻟﻔﺼﻮﻝ ﺍﻵﺗﻴﺔ‪:‬‬
‫ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ‪ :‬ﻧﺸﺄﺓ ﺍﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ‪.‬‬
‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ‪ :‬ﻣﻔﻬﻮﻡ ﺍﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ‪.‬‬
‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻷﺻﻮﻝ ﺍﻟﻌﻘﺪﻳﺔ ﻻﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ ﻋﻨﺪ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﻳﺸﺘﻤﻞ ﻋﻠﻰ‪:‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﻋﻘﻴﺪﺓ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻐﻴﺐ‪ ،‬ﻭﺍﺳﺘﺌﺜﺎﺭ ﻋﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﺑﻪ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ‪ :‬ﻋﻘﻴﺪﺓ ﺍﳋﻮﻑ‪ ،‬ﻭﺍﻟﺮﺟﺎﺀ‪ ،‬ﻭﺍﶈﺒﺔ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻋﻘﻴﺪﺓ ﺍﻟﺘﻮﻛﻞ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ‪ :‬ﻋﻘﻴﺪﺓ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻴﻮﻡ ﺍﻵﺧﺮ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﳋﺎﻣﺲ‪ :‬ﻋﻘﻴﺪﺓ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻘﺪﺭ‪.‬‬
‫ﺍﻟﻔﺼﻞ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻷﺻﻮﻝ ﺍﻟﻌﻘﺪﻳﺔ ﻻﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ ﻋﻨﺪ ﻏﲑ ﺍﳌﺴﻠﻤﲔ‪.‬‬
‫ﺍﻟﻔﺼﻞ ﺍﳋﺎﻣﺲ‪ :‬ﺣﻜﻢ ﺍﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ‪.‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪٢١‬‬
‫ﺍﻟﻔﺼل ﺍﻷﻭل‪ :‬ﻨﺸﺄﺓ ﺍﺴﺘﺸﺭﺍﻑ ﺍﻟﻤﺴﺘﻘﺒل‪:‬‬
‫ﻟﻘﺪ ﻛﺮ‪‬ﻡ ﺍﷲ ‪ ‬ﺍﻹﻧﺴﺎﻥ ﺑﺎﻟﻌﻘﻞ ﺍﳌﻤﻴﺰ ﺍﻟﺬﻱ ﻳﺴﻌﻰ ﰲ ﺃﻣﺮ ﺣﺎﺿﺮﻩ‪ ،‬ﻭﻳﺘﺸﻮ‪‬ﻑ ﻟﺘﺪﺑﲑ‬
‫ﻏﺪﻩ‪ ،‬ﻓﺄﺻﺒﺢ ﺷﻐﻮﻓﹰﺎ ﺑﻄﺒﻌﻪ ﳌﻌﺮﻓﺔ ﺃﺣﺪﺍﺙ ﺍﳌﺴﺘﻘﺒﻞ‪ ،‬ﻭﺳﱪ ﺃﻏﻮﺍﺭﻩ ﺑﻜﻞ ﻣﺎ ﺃﻭﰐ ﻣﻦ ﻭﺳﺎﺋﻞ‪.‬‬
‫ﻳﻘﻮﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ)‪ - (١‬ﺭﲪﻪ ﺍﷲ ‪» :-‬ﺍﻟﻨﻔﺲ ﳍﺎ ﺷﺮﻑ ﺇﱃ ﺍﻟﺘﻄﻠﱡﻊ ﻋﻠﻰ ﺍﳊﻮﺍﺩﺙ ﻗﺒﻞ‬
‫ﻭﻗﻮﻋﻬﺎ«)‪.(٢‬‬
‫ﻓﺎﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ ﻟﻴﺲ ﻋﻠﻤ‪‬ﺎ ﺣﺪﻳﺜﹰﺎ‪ ،‬ﺑﻞ ﻗﺪﱘ ﻗﺪﻡ ﺍﻟﺒﺸﺮﻳﺔ‪ ،‬ﻓﻬﺬﺍ ﺃﺑﻮ ﺍﻟﺒﺸﺮ ﺁﺩﻡ ‪‬‬
‫ﱂ ﻳﺄﻛﻞ ﻣﻦ ﺍﻟﺸﺠﺮﺓ ﺍﻟﱵ ‪‬ﺎﻩ ﺍﷲ ﺃﻥ ﻳﺄﻛﻞ ﻣﻨﻬﺎ ﺇﻻ ﻋﻨﺪﻣﺎ ﻭﺳﻮﺱ ﻟﻪ ﺇﺑﻠﻴﺲ ﺑﺄ‪‬ﺎ ﺷﺠﺮﺓ ﺍﳋﻠﺪ‬
‫ﻭﺍﳌﻠﻚ ﺍﻟﺬﻱ ﻻ ﻳﻨﻘﻄﻊ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪n m l k j i h g﴿ :‬‬
‫‪ ،(٣)﴾s r q p o‬ﻓﻠﻮ ﻛﺎﻧﺖ ﺷﺠﺮﺓ ﻛﻜﻞ ﺍﻷﺷﺠﺎﺭ ﻟﻜﺎﻥ ﻓﻴﻤﺎ ﺃﻧﻌﻢ ﺍﷲ ﻋﻠﻴﻪ ﰲ‬
‫ﺍﳉﻨﺔ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻷﺷﺠﺎﺭ ﻏﻨﻴﺔ ﻋﻦ ﻫﺬﻩ ﺍﻟﺸﺠﺮﺓ‪ ،‬ﻭﻟﻜﻦ ﳌﹼﺎ ﺣﻠﻒ ﺇﺑﻠﻴﺲ ﺍﻟﻠﻌﲔ ﺑﺄ‪‬ﺎ ﺷﺠﺮﺓ‬
‫ﺍﳋﻠﻮﺩ ﺍﻟﺬﻱ ﻻ ﻳﻨﻘﻄﻊ ﺣﺮﺹ ﺁﺩﻡ ‪ ‬ﻋﻠﻴﻬﺎ ﻟﺘﺸﻮ‪‬ﻓﻪ ﻷﻣﺮ ﻣﺴﺘﻘﺒﻠﻪ‪ ،‬ﻓﻠﻢ ﻳﻜﻔِﻪ ﻣﺎ ﻫﻮ ﻓﻴﻪ ﻣﻦ‬
‫ﺍﻟﻨﻌﻴﻢ‪.‬‬
‫ﻳﻘﻮﻝ ﺍﺑﻦ ﺧﻠﺪﻭﻥ)‪» :(٤‬ﺍﻋﻠﻢ ﺃﻥ ﻣﻦ ﺧﻮﺍﺹ ﺍﻟﻨﻔﻮﺱ ﺍﻟﺒﺸﺮﻳﺔ ﺍﻟﺘﺸﻮﻕ ﺇﱃ ﻋﻮﺍﻗﺐ‬
‫ﺃﻣﻮﺭﻫﻢ‪ ،‬ﻭﻋﻠﻢ ﻣﺎ ﳛﺪﺙ ﳍﻢ ﻣﻦ ﺣﻴﺎﺓ ﻭﻣﻮﺕ‪ ،‬ﻭﺧﲑ ﻭﺷﺮ‪ ،‬ﺳﻴﻤﺎ ﺍﳊﻮﺍﺩﺙ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﻛﻤﻌﺮﻓﺔ‬
‫ﻣﺎ ﺑﻘﻲ ﻣﻦ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﻣﻌﺮﻓﺔ ﻣﺪﺩ ﺍﻟﺪﻭﻝ ﺃﻭ ﺗﻔﺎﻭ‪‬ﺎ‪ ،‬ﻭﺍﻟﺘﻄﻠﻊ ﺇﱃ ﻫﺬﺍ ﻃﺒﻴﻌﺔ ﳎﺒﻮﻟﻮﻥ ﻋﻠﻴﻬﺎ؛‬
‫ﻭﻟﺬﻟﻚ ﲡﺪ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ﻳﺘﺸﻮﻗﻮﻥ ﺇﱃ ﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﺫﻟﻚ ﰲ ﺍﳌﻨﺎﻡ‪ ،‬ﻭﺍﻷﺧﺒﺎﺭ ﻣﻦ ﺍﻟﻜﻬﺎﻥ‬

‫)‪ (١‬ﺍﺑﻦ ﺍﻟﻘﻴﻢ‪ :‬ﺍﻹﻣﺎﻡ ﺍﻟﻌﻼﹼﻣﺔ ﴰﺲ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﺃﻳﻮﺏ ﺍﻟﺰﺭﻋﻲ ﺇﻣﺎﻡ ﺍﳉﻮﺯﻳﺔ ﻭﺍﺑﻦ ﻗﻴﻤﻬﺎ‪ ،‬ﻭﻟﺪ ﺳﻨﺔ ﺇﺣﺪﻯ‬
‫ﻭﺗﺴﻌﲔ ﻭﺳﺘﻤﺎﺋﺔ‪ ،‬ﲰﻊ ﺍﳊﺪﻳﺚ ﻭﺍﺷﺘﻐﻞ ﺑﺎﻟﻌﻠﻢ ﻭﺑﺮﻉ ﰲ ﻋﻠﻮﻡ ﻣﺘﻌﺪﺩﺓ ﻭﻻ ﺳﻴﻤﺎ ﻋﻠﻢ ﺍﻟﺘﻔﺴﲑ ﻭﺍﳊﺪﻳﺚ‪ ،‬ﻻﺯﻡ ﺷﻴﺦ‬
‫ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﳌﱠﺎ ﻋﺎﺩ ﻣﻦ ﺍﻟﺪﻳﺎﺭ ﺍﳌﺼﺮﻳﺔ ﺇﱃ ﺃﻥ ﻣﺎﺕ‪ ،‬ﻓﺄﺧﺬ ﻋﻨﻪ ﻋﻠﻤ‪‬ﺎ ﲨ‪‬ﺎ ﻛﺎﻥ ﺣﺴﻦ ﺍﻟﻘﺮﺍﺀﺓ ﻭﺍﳋﻠـﻖ ﻋﺎﺑـﺪ‪‬ﺍ‬
‫ﺧﻴ‪‬ﺮ‪‬ﺍ‪ ،‬ﺗﻮﰲ ﰲ ﺛﺎﻟﺚ ﻋﺸﺮ ﺭﺟﺐ ﺳﻨﺔ ﺇﺣﺪﻯ ﻭﲬﺴﲔ ﻭﺳﺒﻌﻤﺎﺋﺔ )ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ ‪.(٢٣٥ – ٢٣٤ /١٤‬‬
‫)‪ (٢‬ﻣﻔﺘﺎﺡ ﺩﺍﺭ ﺍﻟﺴﻌﺎﺩﺓ )‪.(١٣٩ /٢‬‬
‫)‪ (٣‬ﻃﻪ )‪.(١٢٠‬‬
‫)‪ (٤‬ﺍﺑﻦ ﺧﻠﺪﻭﻥ‪ :‬ﺃﺑﻮ ﺯﻳﺪ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺧﻠﺪﻭﻥ ﺍﻹﺷﺒﻴﻠﻲ ﺍﳌﻐﺰﻱ ﺍﳊﻀﺮﻣﻲ‪ ،‬ﺍﻟﻔﻴﻠﺴﻮﻑ ﺍﳌﺆﺭﺥ‪ ،‬ﻭﻟﺪ ﺳـﻨﺔ‬
‫‪٧٢٢‬ﻫ‪ ،‬ﻭﺗﻮﰲ ﰲ ﺍﻟﻘﺎﻫﺮﺓ ﺳﻨﺔ ‪٨٠٦‬ﻫ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺳﻨﺔ ‪ ٨٠٨‬ﻫ‪ ،‬ﺻﺎﺣﺐ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﺸﻬﲑ ﺍﳌﻌﺮﻭﻑ ﺑﺘﺎﺭﻳﺦ ﺍﺑﻦ ﺧﻠﺪﻭﻥ‬
‫ﻭﺍﲰﻪ‪ :‬ﺍﻟﻌﱪ ﻭﺩﻳﻮﺍﻥ ﺍﳌﺒﺘﺪﺃ ﻭﺍﳋﱪ ﰲ ﺃﻳﺎﻡ ﺍﻟﻌﺮﺏ ﻭﺍﻟﻌﺠﻢ ﻭﺍﻟﱪﺑﺮ ﻭﻣﻦ ﻋﺎﺻﺮﻫﻢ ﻣﻦ ﺫﻭﻱ ﺍﻟﺴﻠﻄﺎﻥ ﺍﻷﻛﱪ )ﺩﺍﺋـﺮﺓ‬
‫ﺍﳌﻌﺎﺭﻑ‪ ،‬ﺑﻄﺮﺱ ﺍﻟﺒﺴﺘﺎﱐ‪.(٤٦٧ – ٤٦٠ ،‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪٢٢‬‬
‫ﳌﻦ ﻗﺼﺪﻫﻢ ﲟﺜﻞ ﺫﻟﻚ ﻣﻦ ﺍﳌﻠﻮﻙ ﻭﺍﻟﺴﻮﻗﺔ ﻣﻌﺮﻭﻓﺔ‪ ،‬ﻭﻟﻘﺪ ﳒﺪ ﰲ ﺍﳌﺪﻥ ﺻﻨﻔﲔ ﻣﻦ ﺍﻟﻨﺎﺱ‬
‫ﻳﻨﺘﺤﻠﻮﻥ ﺍﳌﻌﺎﺵ ﻣﻦ ﺫﻟﻚ ﻟﻌﻠﻤﻬﻢ ﲝﺮﺹ ﺍﻟﻨﺎﺱ ﻋﻠﻴﻪ‪ ،‬ﻓﻴﻨﺘﺼﺒﻮﻥ ﳍﻢ ﰲ ﺍﻟﻄﺮﻗﺎﺕ ﻭﺍﻟﺪﻛﺎﻛﲔ‬
‫ﻳﺘﻌﺮﺿﻮﻥ ﳌﻦ ﻳﺴﺄﳍﻢ ﻋﻨﻪ ﻓﺘﻐﺪﻭ ﻋﻠﻴﻬﻢ ﻭﺗﺮﻭﺡ ﻧﺴﻮﺍﻥ ﺍﳌﺪﻳﻨﺔ ﻭﺻﺒﻴﺎ‪‬ﺎ‪ ،‬ﻭﻛﺜﲑ ﻣﻦ ﺿﻌﻔﺎﺀ‬
‫ﺍﻟﻌﻘﻮﻝ ﻳﺴﺘﻜﺸﻔﻮﻥ ﻋﻮﺍﻗﺐ ﺃﻣﺮﻫﻢ ﰲ ﺍﻟﻜﺴﺐ ﻭﺍﳉﺎﻩ ﻭﺍﳌﻌﺎﺵ‪ ،‬ﻭﺍﳌﻌﺎﺷﺮﺓ ﻭﺍﻟﻌﺪﺍﻭﺓ ﻭﺃﻣﺜﺎﻝ‬
‫ﺫﻟﻚ«)‪.(١‬‬
‫ﻭﻳﻘﻮﻝ ﻣﺴﻜﻮﻳﻪ)‪» :(٢‬ﺍﻹﻧﺴﺎﻥ ﻣﺘﻄﻠﻊ ﺇﱃ ﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﻛﺎﺋﻨﺎﺕ ﺍﻷﻣﻮﺭ ﻭﻣﺴﺘﻘﺒﻼ‪‬ﺎ‬
‫ﻭﻣﻐﻴﺒﺎ‪‬ﺎ…ﻓﻬﻮ ﺑﺎﻟﻄﺒﻊ ﻳﺘﺸﻮﻓﻬﺎ ﻭﻳﺮﻭﻡ ﻣﻌﺮﻓﺘﻬﺎ‪ ،‬ﻋﻠﻰ ﻗﺪﺭ ﺍﺳﺘﻄﺎﻋﺘﻪ ﻭﲝﺴﺐ ﻃﺎﻗﺘﻪ‪ ،‬ﻓﺮﲟﺎ‬
‫ﺃﻣﻜﻨﻪ ﺍﻟﺘﻮﺻﻞ ﺇﱃ ﺑﻌﻀﻬﺎ ﺑﻄﺒﻴﻌﺔ ﻣﻮﺍﻓﻘﺔ ﰲ ﺭﺃﻱ ﺻﺎﺋﺐ‪ ،‬ﻭﺣﺪﺱ ﻭﺗﻜﻬﻦ ﰲ ﺍﻷﻣﻮﺭ ﻻ ﻳﻜﺎﺩ‬
‫ﳜﻄﺊ ﻓﻴﻬﺎ«)‪.(٣‬‬
‫ﺃﻣﺎ ﺑﺪﺍﻳﺔ ﺍﻟﺘﺪﻭﻳﻦ ﰲ ﺍﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ ﻓﻘﺪ ﻇﻬﺮﺕ ﰲ ﺍﻟﻜﺘﺎﺑﺎﺕ ﺍﻟﻘﺎﺋﻤﺔ ﺃﺳﺎﺳ‪‬ﺎ ﻋﻠﻰ‬
‫)‪(٤‬‬
‫ﺍﳋﻴﺎﻝ‪ ،‬ﻭﺍﳌﺘﻤﺜﻠﺔ ﺑﻜﺘﺎﺑﺎﺕ )ﺍﳌﺪﻥ ﺍﻟﻔﺎﺿﻠﺔ( ﻭ)ﺍﻟﻘﺼﺺ ﺍﻟﻌﻠﻤﻲ(‪ ،‬ﻭﺃﺷﻬﺮﻫﺎ ﻛﺘﺎﺑﺎﺕ ﺃﻓﻼﻃﻮﻥ‬
‫ﰲ ﻛﺘﺎﺑﻪ )ﺍﳉﻤﻬﻮﺭﻳﺔ(‪ ،‬ﻓﻘﺪ ﺍﻫﺘﻤﺖ ﻛﺘﺎﺑﺎﺗﻪ ﺑﺎﻟﻘﻀﺎﻳﺎ ﺍﻟﺴﻴﺎﺳﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻣ‪‬ﺤﺎﻭِﻟﺔﹰ‬
‫ﺍﺳﺘﺨﻼﺹ ﺑﻌﺾ ﺍﻟﺪﺭﻭﺱ ﺍﳌﺴﺘﻔﺎﺩﺓ ﻣﻦ ﺍﳍﺰﳝﺔ ﺍﻟﺴﺎﺣﻘﺔ ﺍﻟﱵ ﻣ‪‬ﻨﻴﺖ ‪‬ﺎ ﺃﺛﻴﻨﺎ ﺁﻧﺬﺍﻙ‪ ،‬ﻓﻘﺪ ﻛﺘﺐ‬
‫ﺃﻓﻼﻃﻮﻥ )ﺍﳉﻤﻬﻮﺭﻳﺔ( ﰲ ﻓﺘﺮﺓ ﺗﺪﻫﻮﺭ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﻴﻮﻧﺎﱐ‪ ،‬ﻭﺿﻌﻒ ﺍﳌﺪﻥ ﺍﳌﺴﺘﻘﻠﺔ‪ ،‬ﺑﺘﺄﺛﲑ ﺍﻟﺼﺮﺍﻉ‬
‫ﺍﻟﻄﻮﻳﻞ ﻭﺍﳌﻨﺎﺯﻋﺎﺕ ﺍﻟﺪﺍﺧﻠﻴﺔ‪ ،‬ﻭﻛﺎﻧﺖ ﲤﺜﻞ ﺭﺩﺓ ﻓﻌﻞ ﻣﻀﺎﺩﺓ ﻟﻼﲡﺎﻫﺎﺕ ﺍﻟﺮﺋﻴﺴﺔ ﻟﻠﻔﻜﺮ‬
‫ﺍﻟﻔﻠﺴﻔﻲ ﰲ ﻋﺼﺮﻩ‪ ،‬ﺇﺫ ﺁﻣﻦ ﺑﻀﺮﻭﺭﺓ ﺍﻹﻟﺰﺍﻡ ﺍﻷﺧﻼﻗﻲ‪ ،‬ﻭﺑﻌﺪﻡ ﺍﳌﺴﺎﻭﺍﺓ ﻭﺍﻟﺴﻠﻄﺔ‪ ،‬ﻭﺑﺎﻟﻘﻮﺍﻧﲔ‬

‫)‪ (١‬ﻣﻘﺪﻣﺔ ﺍﺑﻦ ﺧﻠﺪﻭﻥ )ﺹ‪.(٣٣٠ /١ :‬‬

‫)‪ (٢‬ﺃﲪﺪ ﺑﻦ ﻳﻌﻘﻮﺏ ﺍﳌﻠﻘﺐ )ﻣﺴﻜﻮﻳﻪ(‪ ،‬ﺃﺑﻮ ﻋﻠﻲ ﺍﳋﺎﺯﻥ‪ ،‬ﻭﻟﺪ ﺳﻨﺔ ‪٣٢٥‬ﻫ‪ ،‬ﻭﺗﻮﰲ ﻓﻴﻤﺎ ﺫﻛﺮﻩ ﳛﲕ ﺑﻦ ﻣﻨﺪﻩ ﰲ ﺗﺎﺳـﻊ‬
‫ﺻﻔﺮ ﺳﻨﺔ ‪٤٢١‬ﻫ‪ ،‬ﺫﻛﻲ ﺣﺴﻦ ﺍﻟﺸﻌﺮ‪ ،‬ﻧﻘﻲ ﺍﻟﻠﻔﻆ‪ ،‬ﻛﺎﻥ ﳎﻮﺳﻴ‪‬ﺎ ﻓﺄﺳﻠﻢ‪ ،‬ﻭﻛﺎﻥ ﻋﺎﺭﻓﹰﺎ ﺑﻌﻠﻮﻡ ﺍﻷﻭﺍﺋﻞ ﻣﻌﺮﻓﺔ ﺟﻴـﺪﺓ‬
‫)ﻣﻌﺠﻢ ﺍﻷﺩﺑﺎﺀ‪.(٦ /٢ ،‬‬
‫)‪ (٣‬ﺍﳍﻮﺍﻣﻞ ﻭﺍﻟﺸﻮﺍﻣﻞ )ﺹ‪.(٢٠٢ :‬‬
‫)‪ (٤‬ﺃﻓﻼﻃﻮﻥ‪ :‬ﻓﻴﻠﺴﻮﻑ ﻣﻦ ﺃﺷﻬﺮ ﻓﻼﺳﻔﺔ ﺍﻟﻴﻮﻧﺎﻥ‪ ،‬ﻭﻟﺪ ﰲ ﺃﺛﻴﻨﺎ ﳓﻮ ﺳﻨﺔ ‪٤٣٠‬ﻕ‪ .‬ﻡ‪ ،‬ﻭﺗﻮﰲ ﳓﻮ ﺳﻨﺔ ‪٢٤٨‬ﻕ‪ .‬ﻡ‪ ،‬ﻋـﻦ‬
‫‪ ٨١‬ﺳﻨﺔ‪ ،‬ﻛﺎﻥ ﺛﺎﻗﺐ ﺍﻟﻔﻜﺮ ﻏﺰﻳﺮ ﺍﳌﺎﺩﺓ‪ ،‬ﻭﺍﺳﻊ ﺍﻟﻌﻘﻞ ﳌﺎ ﺑﻠﻎ ﺍﻟﻌﺸﺮﻳﻦ ﻣﻦ ﻋﻤﺮﻩ ﺗﺘﻠﻤﺬ ﻟﺴﻘﺮﺍﻁ ﻓﺒﻘﻲ ﻋﻨﺪﻩ ﻣﻮﺍﻇﺒ‪‬ـﺎ‬
‫ﻋﻠﻰ ﺍﻻﺟﺘﻬﺎﺩ‪ ،‬ﻭﺃﺳﺎﺱ ﺍﻟﻔﻠﺴﻔﺔ ﺍﻷﻓﻼﻃﻮﻧﻴﺔ ﺍﻷﻓﻜﺎﺭ‪ ،‬ﺎ ﺍﺭﺗﻘﻰ ﺇﱃ ﺍﳋﺎﻟﻖ‪ ،‬ﻭﺃﻥ ﺍﷲ ﺍﺗﺒﻊ ﰲ ﺗﺮﻛﻴﺐ ﺍﻟﻌﺎﱂ ﻣﺒﺪﺃ ﻭﻫﻮ‬
‫ﻭﺟﻮﺏ ﻋﻤﻞ ﺍﻷﺣﺴﻦ‪ ،‬ﻭﻓﺼﻞ ﺍﷲ ﺍﻟﻌﻨﺎﺻﺮ ﺍﻷﺭﺑﻌﺔ ﻭﺃﺧﺮﺝ ﻣﻨﻬﺎ ﺍﻟﺘﺮﺍﺏ ﻭﺍﳌﺎﺀ ﻭﺍﳍﻮﺍﺀ ﻭﺍﻟﻨﺎﺭ )ﺩﺍﺋﺮﺓ ﺍﳌﻌﺎﺭﻑ ‪– ٦٣‬‬
‫‪.(٦٧‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪٢٣‬‬
‫ﺍﻟﺼﺎﺭﻣﺔ ﻭﺍﻟﺘﻨﻈﻴﻤﺎﺕ ﺍﻟﺜﺎﺑﺘﺔ)‪.(١‬‬
‫ﻭﻫﻨﺎ ﻗﺪ ﻳﺘﺒﺎﺩﺭ ﺗﺴﺎﺅﻝ ﻣﻔﺎﺩﻩ‪ :‬ﻣﺎ ﻋﻼﻗﺔ ﻣﺎ ﺫﻛﺮﻩ ﺃﻓﻼﻃﻮﻥ ﺑﺎﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ؟!‬
‫ﻭﳚﺎﺏ ﻋﻦ ﻫﺬﺍ‪ :‬ﺑﺄﻥ ﻛﺘﺎﺑﺎﺕ ﺃﻓﻼﻃﻮﻥ ﻭﻣﺜﻴﻼ‪‬ﺎ ﻫﻲ ﳏﺎﻭﻻﺕ ﺗﺘﺠﻪ ﺇﱃ ﺍﳌﺴﺘﻘﺒﻞ‪ ،‬ﺭﺍﲰﺔﹰ‬
‫ﺻ‪‬ﻮﺭﺓ ﻋﺎﱂ ﻣﺜﺎﱄ ﻳﺴﻮﺩﻩ ﺍﳋﲑ ﻭﺍﻟﺴﻌﺎﺩﺓ ﻭﺍﻟﻜﻤﺎﻝ‪ ،‬ﺍﻟﻐﺎﻳﺔ ﻣﻨﻪ ﺣﺚ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺍﻛﺘﺴﺎﺏ ﻣﺎ‬
‫ﺃﻣﻜﻦ ﻣﻦ ﺻﻔﺎﺕ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﳌﺜﺎﻟﻴﺔ ﺍﳌﹸﺘﺨﻴ‪‬ﻠﺔ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻋﻠﻰ ﺍﻟﺴﻌﻲ ﺍﳌﺴﺘﻘﺒﻠﻲ ﻓﻜﺮ‪‬ﺍ ﻭﻋﻤﻼﹰ)‪.(٢‬‬
‫ﻭﻣﻦ ﺍﻟﻜﺘﺎﺑﺎﺕ ﺃﻳﻀ‪‬ﺎ ﻣﺎ ﺟﺎﺀ ﰲ )ﺁﺭﺍﺀ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ﺍﻟﻔﺎﺿﻠﺔ( ﻷﰊ ﻧﺼﺮ ﳏﻤﺪ ﺍﻟﻔﺎﺭﺍﰊ)‪،(٣‬‬
‫ﻭﻛﺬﻟﻚ )ﺍﳌﺪﻳﻨﺔ ﺍﻟﻔﺎﺿﻠﺔ( ﻟﺘﻮﻣﺎﺱ ﻣﻮﺭ)‪.(٤‬‬
‫ﺃﻣﺎ ﻗﺼﺺ ﺍﳋﻴﺎﻝ ﺍﻟﻌﻠﻤﻲ ﻓﻜﺎﻥ ﻣﻦ ﺃﺷﻬﺮﻫﺎ )ﺭﺣﻠﺔ ﻣﻦ ﺍﻷﺭﺽ ﺇﱃ ﺍﻟﻘﻤﺮ( ﻟﻠﻔﺮﻧﺴﻲ‬
‫ﺟﻮﻝ ﻓﲑﻝ)‪ ،(٥‬ﻭ)ﺁﻟﺔ ﺍﻟﺰﻣﻦ( ﻟﻺﳒﻠﻴﺰﻱ ﻫﺮﺑﺮﺕ ﺟﻮﺭﺝ ﻭﻳﻠﺰ)‪…(٦‬ﻭﻏﲑﻫﺎ‪.‬‬
‫ﺃﻣﺎ ﺍﻟﺒﺪﺍﻳﺔ ﺍﻟﻌﻠﻤﻴﺔ ﻻﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ ﻓﻘﺪ ﺍﺧﺘﻠﻔﺖ ﺍﻵﺭﺍﺀ ﺣﻮﳍﺎ‪ ،‬ﺇﺫ ﻳﺮﻯ ﺑﻌﺾ‬
‫ﺍﻟﺒﺎﺣﺜﲔ ﺃ‪‬ﺎ ﺗﺮﺟﻊ ﺇﱃ ‪‬ﺎﻳﺔ ﺍﻟﻘﺮﻥ ﺍﳋﺎﻣﺲ ﻋﺸﺮ ﺍﳌﻴﻼﺩﻱ ﺍﻟﺬﻱ ﺷﻬﺪ ﻇﻬﻮﺭ ﻛﺘﺎﺏ ﺗﻮﻣﺎﺱ‬

‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﺪﻳﻨﺔ ﺍﻟﻔﺎﺿﻠﺔ ﻋﱪ ﺍﻟﺘﺎﺭﻳﺦ )ﺹ‪.(٣٢ – ٣٠ :‬‬

‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﳓﻦ ﻭﺍﳌﺴﺘﻘﺒﻞ )ﺹ‪.(٧٧ -٧٦ :‬‬
‫)‪ (٣‬ﺃﺑﻮ ﻧﺼﺮ ﳏﻤﺪ ﺍﻟﻔﺎﺭﺍﰊ‪ :‬ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻃﺮﺧﺎﻥ ﺑﻦ ﺃﻭﺯﻟﻎ ﺍﻟﻔﺎﺭﺍﰊ ﺃﺑﻮ ﻧﺼﺮ‪ ،‬ﻭﻳﻌﺮﻑ ﺑـ)ﺍﳌﻌﻠﻢ ﺍﻟﺜﺎﱐ( ﻟـﺸﺮﺣﻪ‬
‫ﻣﺆﻟﻔﺎﺕ )ﺃﺭﺳﻄﻮ( ﺍﳌﻌﻠﻢ ﺍﻷﻭﻝ‪ ،‬ﻭﻟﻌﻠﻮ ﻛﻌﺒﻪ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻔﻠﺴﻔﻴﺔ ﻭﻟﺪ ﰲ ‪٢٦٠‬ﻫ‪ ،‬ﻭﺗﻮﰲ ﰲ ‪٣٩٩‬ﻫ‪ ،‬ﻛﺎﻥ ﻣﻦ ﺃﺯﻫـﺪ‬
‫ﺍﻟﻨﺎﺱ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﻻ ﳛﻔﻞ ﺑﺄﻣﺮ ﻣﻜﺘﺴﺐ ﻭﻻ ﻣﺴﻜﻦ )ﻣﺪﺍﺧﻞ ﺍﳌﺆﻟﻔﲔ ﻭﺍﻷﻋﻼﻡ ﺍﻟﻌﺮﺏ ﺣـﱴ ﻋـﺎﻡ ‪١٢١٥‬ﻫ‪ ،‬ﺹ‪:‬‬
‫‪.(١١١٣ – ١١١٢‬‬
‫)‪ (٤‬ﺗﻮﻣﺎﺱ ﻣﻮﺭ‪ :‬ﻗﺎﺋﺪ ﺳﻴﺎﺳﻲ‪ ،‬ﻭﻣﺆﻟﻒ ﺇﳒﻠﻴﺰﻱ‪ ،‬ﻭﻟﺪ ﰲ ﻣﺪﻳﻨﺔ ﻟﻨﺪﻥ ﻋﺎﻡ ‪١٤٧٨‬ﻡ‪ ،‬ﺗﻠﻘﻰ ﺗﻌﻠﻴﻤﻪ ﰲ ﻣﺪﺭﺳﺔ ﺍﻟﻘـﺪﻳﺲ‬
‫ﺃﻧﺘﻮﱐ‪ ،‬ﺃﺻﺒﺢ ﳏﺎﻣﻴ‪‬ﺎ ﻋﺎﻡ ‪١٥٠١‬ﻡ‪ ،‬ﻋ‪‬ﲔ ﻛﻨﺎﺋﺐ ﳌﺪﻳﻨﺔ ﻟﻨﺪﻥ ﻣﻦ ‪١٥١٠‬ﻡ – ﺇﱃ ‪١٥١٨‬ﻡ‪ ،‬ﻟـﻪ ﻣﺆﻟﻔـﺎﺕ ﻣﻨـﻬﺎ‪:‬‬
‫)ﺍﳌﻘﻄﻮﻋﺔ ﺍﻟﻼﺫﻋﺔ(‪) ،‬ﺗﺎﺭﻳﺦ ﺍﳌﻠﻚ ﺭﻳﺘﺸﺎﺭﺩ ﺍﻟﺜﺎﻟﺚ(‪) ،‬ﺍﻟﻴﻮﺗﻮﺑﻴﺎ( ﰲ ﻋﺎﻡ ‪١٥٣٤‬ﻡ‪ ،‬ﺍ‪‬ﻢ ﺑﺎﳋﻴﺎﻧﺔ ﺍﻟﻌﻈﻤﻰ ﻓـﺴﺠﻦ ﰲ‬
‫ﺑﺮﺝ ﻟﻨﺪﻥ ﻭﰎ ﺇﻋﺪﺍﻣﻪ ﰲ ‪١٥٣٥‬ﻡ )ﺍﳌﻮﺳﻮﻋﺔ ﺍﳊﺮﺓ – ﻭﻳﻜﻴﺒﻴﺪﻳﺎ(‪.‬‬
‫)‪ (٥‬ﺟﻮﻝ ﻓﲑﻝ‪ :‬ﻛﺎﺗﺐ ﻓﺮﻧﺴﻲ ﻣﻦ ﺍﻟﻘﺮﻥ ﺍﻟﺘﺎﺳﻊ ﻋﺸﺮ‪ ،‬ﻳﻌﺘﱪ ﻣﻦ ﻣﺆﺳﺴﻲ ﺃﺩﺏ ﺍﳋﻴـﺎﻝ ﺍﻟﻌﻠﻤـﻲ‪ ،‬ﰲ ﻋـﺎﻡ ‪١٨٨٨‬ﻡ‬
‫ﺍﻧﺘﺨﺐ ﻛﻌﻀﻮ ﰲ ﺍ‪‬ﻠﺲ ﺍﻟﺒﻠﺪﻱ‪ ،‬ﻭﺧﺪﻡ ﻓﻴﻪ ﲬﺲ ﻋﺸﺮﺓ ﺳﻨﺔ‪ ،‬ﺃﺻﻴﺐ ﲟﺮﺽ ﺍﻟﺴﻜﺮ ﻭﺗﻮﰲ ﻳﻮﻡ ‪ ٢٤‬ﻣـﺎﺭﺱ ﻋـﺎﻡ‬
‫‪١٩٠٥‬ﻡ )ﺍﳌﻮﺳﻮﻋﺔ ﺍﳊﺮﺓ – ﻭﻳﻜﻴﺒﻴﺪﻳﺎ(‪.‬‬
‫)‪ (٦‬ﻫﺮﺑﺮﺕ ﺟﻮﺭﺝ ﻭﻳﻠﺰ‪ :‬ﻳﻌﺘﱪ ﻣﻦ ﻣﺆﺳﺴﻲ ﺃﺩﺏ ﺍﳋﻴﺎﻝ ﺍﻟﻌﻠﻤﻲ‪ ،‬ﻭﻟﺪ ﰲ ﻣﻘﺎﻃﻌﺔ ﻛﻨﺖ ﰲ ﺇﳒﻠﺘﺮﺍ‪ ،‬ﱂ ﻳﻜﻤـﻞ ﺗﻌﻠﻴﻤـﻪ‬
‫ﺍﳌﺪﺭﺳﻲ ﺑﻌﺪ ﺇﻓﻼﺱ ﻭﺍﻟﺪﻩ‪ ،‬ﻭﰲ ﻋﺎﻡ ‪١٨٨٩‬ﻡ ﺑﺪﺃ ﺩﺭﺍﺳﺘﻪ ﰲ ﻣﺪﺭﺳﺔ )ﻣﻴﺪ ﻫﲑﺳﺖ(‪ ،‬ﻭﻣﻊ ﺍﻟﻮﻗﺖ ﻓﻘـﺪ ﺍﻫﺘﻤﺎﻣـﻪ‬
‫ﺑﺎﻟﺪﺭﺍﺳﺔ ﻭﺗﺮﻙ ﺍﻟﺘﻌﻠﻴﻢ‪ ،‬ﺍﻧﻀﻢ ﺇﱃ ﺍﳉﻤﻌﻴﺔ ﺍﻟﻐﺎﺑﻴﺔ ﰲ ﻟﻨﺪﻥ‪ ،‬ﺗﻮﰲ ﰲ ‪ ١٣‬ﺃﻏﺴﻄﺲ ‪١٩٤٦‬ﻡ )ﺍﳌﻮﺳـﻮﻋﺔ ﺍﳊـﺮﺓ –‬
‫ﻭﻳﻜﻴﺒﻴﺪﻳﺎ(‪.‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪٢٤‬‬
‫ﻣﻮﺭ‪ ،‬ﺍﳌﻌﺮﻭﻑ ﺑﺎﺳﻢ )ﺍﻟﻴﻮﺗﻮﺑﻴﺎ(‪ ،‬ﻭﺍﻟﺬﻱ ﻃﺮﺡ ﻓﻴﻪ ﺗﺼﻮﺭ‪‬ﺍ ﻣﺴﺘﻘﺒﻠﻴ‪‬ﺎ ‪‬ﺘﻤﻊ ﻣﺜﺎﱄ ﻳﻨﻌﻢ ﺑﺎﻷﻣﻦ‬
‫ﻭﺍﻟﻌﺪﻝ‪ ،‬ﻭﳜﻠﻮ ﻣﻦ ﻛﺎﻓﺔ ﺃﺷﻜﺎﻝ ﺍﻻﺿﻄﻬﺎﺩ ﻭﺍﻷﻧﺎﻧﻴﺔ‪ ،‬ﰒ ﺗﻼﻩ ﰲ ‪‬ﺎﻳﺔ ﺍﻟﻘﺮﻥ ﺍﻟﺴﺎﺩﺱ ﻋﺸﺮ‬
‫ﻭﺣﱴ ﺍﻟﺴﺎﺑﻊ ﻋﺸﺮ ﻛﺘﺎﺏ ﺍﻟﻔﻴﻠﺴﻮﻑ ﺍﻹﳒﻠﻴﺰﻱ ﺍﻟﺸﻬﲑ ﻓﺮﺍﻧﺴﻴﺲ ﺑﻴﻜﻮﻥ)‪ ،(١‬ﺍﳌﻌﺮﻭﻑ ﺑﺎﺳﻢ‬
‫)ﺃﻃﻠﻨﻄﺎ ﺍﳉﺪﻳﺪﺓ(‪ ،‬ﻭﻫﻮ ﻳﻄﺮﺡ ﺭﺅﻳﺔ ﻣﺴﺘﻘﺒﻠﻴﺔ ﻟﻠﻌﺎﱂ ﻣﻦ ﺧﻼﻝ ﺗﺼﻮﺭﻩ ‪‬ﺘﻤﻊ ﺟﺪﻳﺪ ﻳﻌﺘﻤﺪ‬
‫ﻋﻠﻰ ﺍﻟﻌﻠﻢ ﻛﻮﺳﻴﻠﺔ ﺃﺳﺎﺳﻴﺔ ﻟﺘﻐﻴﲑ ﺍﻟﻌﺎﱂ‪.‬‬
‫ﰲ ﺣﲔ ﻳﻌﺰﻭ ﺑﻌﻀﻬﻢ ﺃﻭﻝ ﳏﺎﻭﻟﺔ ﻻﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ ﻋﻠﻰ ﺃﺳﺲ ﻋﻠﻤﻴﺔ ﺇﱃ ﺍﻟﻘﺮﻥ‬
‫ﺍﻟﺘﺎﺳﻊ ﻋﺸﺮ ﺍﻟﺬﻱ ﺷﻬﺪ ﻧﺒﻮﺀﺓ ﺍﻹﳒﻠﻴﺰﻱ ﺗﻮﻣﺎﺱ ﻣﺎﻟﺘﻮﺱ)‪ ،(٢‬ﰲ ﺩﺭﺍﺳﺘﻪ ﻋﻦ ﳕﻮ ﺍﻟﺴﻜﺎﻥ‪،‬‬
‫ﻭﺍﻟﱵ ﺍﺗﺴﻤﺖ ﺑﺎﻟﺘﺸﺎﺅﻡ ﺑﺴﺒﺐ ﺍﻟﺘﻨﺎﻗﺾ ﺍﻻﺟﺘﻤﺎﻋﻲ ﺍﻟﻨﺎﺗﺞ ﻋﻦ ﺍﻟﺜﻮﺭﺓ ﺍﻟﺼﻨﺎﻋﻴﺔ‪ ،‬ﺍﳌﺘﻤﺜﻞ ﰲ‬
‫ﺗﺰﺍﻳﺪ ﺃﻋﺪﺍﺩ ﺍﻟﻔﻘﺮﺍﺀ؛ ﳑﺎ ﻳﺆﺩﻱ ﺇﱃ ﺻﺮﺍﻉ ﻃﺒﻘﻲ ﰲ ﻇﻞ ﺳﻴﻄﺮﺓ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺮﺃﲰﺎﻟﻴﺔ ﰲ ﺍ‪‬ﺘﻤﻊ‬
‫ﺍﻟﱪﻳﻄﺎﱐ ﺁﻧﺬﺍﻙ‪ ،‬ﻭﺗﻮﻗﻊ ﻣﺎﻟﺘﻮﺱ ﺃﻥ ﺗﺘﻢ ﺍﻟﺴﻴﻄﺮﺓ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺼﺮﺍﻉ ﻋﻦ ﻃﺮﻳﻖ ﺍﻷﻭﺑﺌﺔ‬
‫ﻭﺍ‪‬ﺎﻋﺎﺕ ﻭﺍﳊﺮﻭﺏ ﺍﻟﱵ ﺗﺘﻮﱃ ﺗﺼﻔﻴﺔ ﺍﻟﻔﻘﺮﺍﺀ‪ ،‬ﻭﺇﻳﻘﺎﻑ ﺗﺰﺍﻳﺪﻫﻢ ﺍﻟﺬﻱ ﻳﻬﺪﺩ ﻣﺼﺎﱀ ﺍﻟﻔﺌﺎﺕ‬
‫ﺍﻟﱵ ﺗﺘﺤﻜﻢ ﰲ ﻣﺼﺎﺩﺭ ﺍﻹﻧﺘﺎﺝ‪ ،‬ﻭﺍﻟﺜﻮﺭﺓ ﻭﺍﻟﻨﻔﻮﺫ ﺍﻟﺴﻴﺎﺳﻲ)‪.(٣‬‬
‫»ﻭﻣﻦ ﺍﳉﺪﻳﺮ ﺑﺎﻟﺬﻛﺮ ﺃﻥ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﳌﺴﺘﻘﺒﻠﻴﺔ ﺑﺪﺃﺕ ﲢﻈﻰ ﺑﺎﻻﻫﺘﻤﺎﻡ ﻭﺍﻻﻧﺘﺸﺎﺭ ﻭﺗﺘﺠﻪ‬
‫ﺑﻌﻴﺪ‪‬ﺍ ﻋﻦ ﺍﳉﺰﺋﻴﺔ ﰲ ﺗﺼﻮﺭﻫﺎ ﻟﻠﻤﺴﺘﻘﺒﻞ ﻣﻊ ﺑﺪﺀ ﺍﻟﺴﺘﻴﻨﻴﺎﺕ‪ ،‬ﺣﻴﺚ ﺷﻬﺪﺕ ﻫﺬﻩ ﺍﳊﻘﺒﺔ ﻇﻬﻮﺭ‬
‫ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻟﺪﺭﺍﺳﺎﺕ‪ ،‬ﻣﻦ ﺧﻼﻝ ﺍﳊﺮﺹ ﻋﻠﻰ ﺗﻮﻓﲑ ﻗﺎﻋﺪﺓٍ ﺃﻋﺮﺽ ﻟﻠﻤﻌﻠﻮﻣﺎﺕ‪ ،‬ﻭﺧﻠﻔﻴﺔ‬
‫ﺃﻃﻮﻝ ﰲ ﺍﻟﻨﺸﺎﻁ ﺍﻟﺘﺨﻄﻴﻄﻲ«)‪.(٤‬‬
‫ﻭﰲ ﻋﺎﻡ ‪١٩٤٦‬ﻡ ﺃﺧﺬﺕ ﺩﺭﺍﺳﺎﺕ ﺍﳌﺴﺘﻘﺒﻞ ﻣﺴﺎﺭ‪‬ﺍ ﺁﺧﺮ‪ ،‬ﻓﻠﻢ ﺗﻌﺪ ﻗﺎﺋﻤﺔ ﻋﻠﻰ ﺍﻟﺘﺪﻭﻳﻦ‬

‫)‪ (١‬ﻓﺮﺍﻧﺴﻴﺲ ﺑﻴﻜﻮﻥ‪ :‬ﻓﻴﻠﺴﻮﻑ ﻭﺭﺟﻞ ﺩﻭﻟﺔ ﻭﻛﺎﺗﺐ ﺇﳒﻠﻴﺰﻱ ﻣﻌﺮﻭﻑ ﺑﻘﻴﺎﺩﺗﻪ ﻟﻠﺜﻮﺭﺓ ﺍﻟﻌﻠﻤﻴﺔ ﻋﻦ ﻃﺮﻳﻖ ﻓﻠﺴﻔﺔ ﺟﺪﻳـﺪﺓ‬
‫ﻗﺎﺋﻤﺔ ﻋﻠﻰ ﺍﳌﻼﺣﻈﺔ ﻭﺍﻟﺘﺠﺮﻳﺐ‪ ،‬ﻣﻦ ﺍﻟﺮﻭﺍﺩ ﺍﻟﺬﻳﻦ ﺍﻧﺘﺒﻬﻮﺍ ﺇﱃ ﻏﻴﺎﺏ ﺟﺪﻭﻯ ﺍﳌﻨﻄﻖ ﺍﻷﺭﺳﻄﻲ‪ ،‬ﺁﻣﻦ ﺑﺎﻟﻌﻠﻢ ﻭﻗﺪﺭﺗـﻪ‬
‫ﻋﻠﻰ ﲢﺴﲔ ﺃﻃﻮﺍﻝ ﺍﻟﺒﺸﺮ‪ ،‬ﺗﻮﰲ ﰲ ‪ ١٩‬ﺃﺑﺮﻳﻞ ‪١٦٢٦‬ﻡ )ﺍﳌﻮﺳﻮﻋﺔ ﺍﳊﺮﺓ – ﻭﻳﻜﻴﺒﻴﺪﻳﺎ(‪.‬‬
‫)‪ (٢‬ﺗﻮﻣﺎﺱ ﻣﺎﻟﺘﻮﺱ‪ :‬ﺑﺎﺣﺚ ﺳﻜﺎﱐ ﻭﺍﻗﺘﺼﺎﺩﻱ ﺳﻴﺎﺳﻲ ﺇﳒﻠﻴﺰﻱ‪ ،‬ﻣﺸﻬﻮﺭ ﺑﻨﻈﺮﻳﺎﺗﻪ ﺍﳌﺆﺛﺮﺓ ﺣـﻮﻝ ﺍﻟﺘﻜـﺎﺛﺮ ﺍﻟـﺴﻜﺎﱐ‪،‬‬
‫ﲣﺼﺺ ﰲ ﺍﻟﺮﻳﺎﺿﻴﺎﺕ‪ ،‬ﺣﺼﻞ ﻋﻠﻰ ﻟﻘﺐ ﺍﳌﺎﺳﺘﺮ‪ ،‬ﻓﺮﺽ ﻧﻈﺮﻳﺘﻪ ﰲ ﺍﻟﺴﻜﺎﻥ ﻋﻠﻰ ﻋﻠﻢ ﺍﻻﻗﺘﺼﺎﺩ ﻋﻨـﺪﻣﺎ ﺃﺷـﺎﺭ ﺇﱃ‬
‫ﻭﺟﻮﺩ ﻋﺎﻣﻞ ﳚﺐ ﺩﺭﺍﺳﺘﻪ ﺇﱃ ﺟﺎﻧﺐ ﺍﻹﻧﺘﺎﺝ ﻭﺍﻟﺘﻮﺯﻳﻊ ﻭﺍﻟﺘﺒﺎﺩﻝ‪ ،‬ﺗﻮﰲ ﰲ ‪ ٢٩‬ﺩﻳﺴﻤﱪ ‪١٨٣٤‬ﻡ )ﺍﳌﻮﺳﻮﻋﺔ ﺍﳊﺮﺓ ‪-‬‬
‫ﻭﻳﻜﻴﺒﻴﺪﻳﺎ(‪.‬‬
‫)‪ (٣‬ﻳﻨﻈﺮ‪ :‬ﻣﻘﺎﻝ )ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﳌﺴﺘﻘﺒﻠﻴﺔ ﺍﻹﺷﻜﺎﻟﻴﺎﺕ ﻭﺍﻵﻓﺎﻕ( ﳎﻠﺔ ﻋﺎﱂ ﺍﻟﻔﻜﺮ ﺍﻟﻌﺪﺩ ﺍﻟﺜﺎﻟﺚ‪١٩٨٧ ،‬ﻡ‪) ،‬ﺹ‪.(٩٦٤ :‬‬
‫)‪ (٤‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪) ،‬ﺹ‪.(٩٦٦ :‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪٢٥‬‬
‫ﺍﻟﺬﻱ ﻳﻌﺘﻤﺪ ﰲ ﺃﺳﺎﺳﻪ ﻋﻠﻰ ﺁﺭﺍﺀ ﺷﺨﺼﻴﺔ‪ ،‬ﻭﺗﺼﻮﺭﺍﺕ ﻓﺮﺩﻳﺔ‪ ،‬ﻭﺇﳕﺎ ﺃﺻﺒﺤﺖ ﺗﺘﺠﻪ ﺇﱃ ﺍﻟﻌﻤﻞ‬
‫ﺍﳌﺆﺳﺴﺎﰐ ﺍﳉﻤﺎﻋﻲ‪ ،‬ﻓﻔﻲ ﻫﺬﺍ ﺍﻟﻌﺎﻡ ﺃﻧﺸﺄ ﺳﻼﺡ ﺍﳉﻮ ﺍﻷﻣﺮﻳﻜﻲ ﻣﺆﺳﺴﺔ )ﺭﺍﻧﺪ ‪،(١)(RAND‬‬
‫ﻭﻋﻬﺪ ‪‬ﺎ ﺇﱃ ﺷﺮﻛﺔ )ﺩﻭﻏﻼﺱ( ﻟﺒﻨﺎﺀ ﺍﻟﻄﺎﺋﺮﺍﺕ‪ ،‬ﻭﻗﺪ ﺣﺸﺪﺕ ﻟﻪ ﻫﺬﻩ ﺍﻟﺸﺮﻛﺔ ﻓﺮﻳﻘﹰﺎ ﻣﻦ‬
‫ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﺘﻜﻨﻮﻟﻮﺟﻴﲔ ﻭﻏﲑﻫﻢ ﻣﻦ ﺍﳋﱪﺍﺀ؛ ﻟﺘﺰﻭﻳﺪ ﺳﻼﺡ ﺍﳉﻮ ﺍﻷﻣﺮﻳﻜﻲ ﻭﺳﻮﺍﻩ ﻣﻦ ﺍﻷﺟﻬﺰﺓ‬
‫ﺍﻟﻌﺴﻜﺮﻳﺔ ﺑﺎﻟﺒﺤﻮﺙ ﺍﳌﺘﺼﻠﺔ ﺑﺘﻄﻮﻳﺮ ﺍﻷﺳﻠﺤﺔ ﺍﻻﺳﺘﺮﺍﺗﻴﺠﻴﺔ ﺍﳊﺮﺑﻴﺔ‪ ،‬ﻭﺑﻌﺪ ﺛﻼﺙ ﺳﻨﻮﺍﺕ ﺍﺳﺘﻘﻞ‬
‫ﻫﺬﺍ ﺍﳌﺸﺮﻭﻉ ﻭﺍﻧﺘﻈﻢ ﰲ ﻫﻴﺌﺔ ﺧﺎﺻﺔ ﺳ‪‬ﺠﻠﺖ ﰲ ﻭﻻﻳﺔ ﻛﺎﻟﻴﻔﻮﺭﻧﻴﺎ‪ ،‬ﻭﺃﺻﺒﺤﺖ ﺑﺴﻌﺔ ﺍﻫﺘﻤﺎﻣﻬﺎ‬
‫ﻭﻏﺰﺍﺭﺓ ﺇﻧﺘﺎﺟﻬﺎ ﻣﻦ ﺃﻫﻢ ﺍﳍﻴﺌﺎﺕ ﰲ ﺍﻟﻮﻻﻳﺎﺕ ﺍﳌﺘﺤﺪﺓ ﺍﻟﱵ ﺗ‪‬ﻌﲎ ﺑﺎﻟﺘﻄﻮﻳﺮ ﻭﺍﻻﺳﺘﻄﻼﻉ‬
‫ﻭﺍﻟﺘﺨﻄﻴﻂ ﰲ ﺍﻟﺸﺆﻭﻥ ﺍﻟﻌﺴﻜﺮﻳﺔ ﻭﺳﻮﺍﻫﺎ‪ ،‬ﻭﻣﺜﻼﹰ ﳛﺘﺬﻯ ﰲ ﺍﻟﺒﻠﺪﺍﻥ ﺍﻷﺧﺮﻯ)‪.(٢‬‬
‫ﻭﻛﺎﻥ ﺍﳍﺪﻑ ﺍﳌﻌﻠﻦ ﻣﻦ ﻫﺬﻩ ﺍﳌﺆﺳﺴﺔ ﻫﻮ ﺗﻌﺰﻳﺰ ﻭﺗﻨﻤﻴﺔ ﺍﻟﻐﺎﻳﺎﺕ ﺍﳋﲑﻳﺔ ﻭﺍﻟﺘﻌﻠﻴﻤﻴﺔ‪،‬‬
‫ﻭﺍﻟﻌﻠﻤﻴﺔ ﺍﳌﻜﺮﺳﺔ ﻛﻠﻴ‪‬ﺎ ﻟﻠﺮﻓﺎﻩ ﺍﻟﻌﺎﻡ‪ ،‬ﻭﺃﻣﻦ ﺍﻟﻮﻻﻳﺎﺕ ﺍﳌﺘﺤﺪﺓ‪ ،‬ﻭﺑﺬﻟﻚ ﲢﻮﻟﺖ ﺭﺍﻧﺪ ﻣﻦ ﳎﺮﺩ‬
‫ﻣﺆﺳﺴﺔ ﺗﺪﺭﺱ ﻧﻈﻢ ﺍﻷﺳﻠﺤﺔ ﻭﺍﳌﺨﻄﻄﺎﺕ ﺍﳊﺮﺑﻴﺔ ﺇﱃ ﺍﺳﺘﻜﺸﺎﻑ ﺳﻴﺎﺳﺔ ﺍﻷﻣﺔ ﻭﲢﺮ‪‬ﻳﻬﺎ)‪.(٣‬‬
‫»ﻭﻣﻊ ﻣﺮﻭﺭ ﺍﻟﻮﻗﺖ ﺃﺻﺒﺢ ﺍﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ ﳘﹼﺎ ﻳﺸﻐﻞ ﺑﺎﻝ ﺍﳌﻨﻈﻤﺎﺕ ﺍﻟﺪﻭﻟﻴﺔ‪ ،‬ﻭﺍﳌﻌﺎﻫﺪ‬
‫ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﻭﺍﻟﺸﺮﻛﺎﺕ ﺍﳌﺘﻌﺪﺩﺓ ﺍﳉﻨﺴﻴﺔ ﻋﻼﻭﺓ ﻋﻠﻰ ﺍﳊﻜﻮﻣﺎﺕ ﻣﻨﻔﺮﺩﺓ ﺃﻭ ﺑﺼﻮﺭﺓ ﲨﺎﻋﻴﺔ«)‪.(٤‬‬
‫ﻭﻗﺪ ﲤﻴﺰﺕ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﳌﺴﺘﻘﺒﻠﻴﺔ ﺧﻼﻝ ﺣﻘﺒﱵ ﺍﻟﺴﺘﻴﻨﺎﺕ ﻭﺍﻟﺴﺒﻌﻴﻨﺎﺕ ﺑﺜﻼﺙ ﲰﺎﺕ ﺭﺋﻴﺴﺔ‬
‫ﻫﻲ‪:‬‬
‫‪ (١‬ﺍﻋﺘﻤﺎﺩﻫﺎ ﻋﻠﻰ ﺍﳉﻬﺪ ﺍﳉﻤﺎﻋﻲ‪ ،‬ﻭﻣﺎ ﻳﺴﻤﻰ ﺑﻔﺮﻕ ﺍﻟﺒﺤﺚ ﺍﳌﺘﻜﺎﻣﻠﺔ ﺍﻟﱵ ﺗﺴﺘﻨﺪ ﺇﱃ ﲤﻮﻳﻞ‬
‫ﺣﻜﻮﻣﻲ‪ ،‬ﺃﻭ ﺩﻭﱄ ﺃﻭ ﻣﺆﺳﺴﺎﺕ ﺭﺃﲰﺎﻟﻴﺔ‪.‬‬

‫)‪) (١‬ﺭﺍﻧﺪ ‪ (RAND‬ﺃﻛﱪ ﻣﺮﻛﺰ ﻓﻜﺮﻱ ﰲ ﺍﻟﻌﺎﱂ‪ ،‬ﻣﻘﺮﻫﺎ ﻭﻻﻳﺔ ﻛﺎﻟﻴﻔﻮﺭﻧﻴﺎ ﺍﻷﻣﺮﻳﻜﻴﺔ‪ ،‬ﺗﻘﻮﻡ ﲜﻤﻊ ﺃﻛﱪ ﻗﺪﺭ ﻣﻦ‬
‫ﺍﳌﻌﻠﻮﻣﺎﺕ ﻭﺇﻋﺪﺍﺩ ﺍﻟﺘﻘﺎﺭﻳﺮ ﻭﺍﻷﲝﺎﺙ ﺍﻟﱵ ﺗﺮﻛﺰ ﻋﻠﻰ ﻗﻀﺎﻳﺎ ﺍﻷﻣﻦ ﺍﻟﻘﻮﻣﻲ ﺍﻷﻣﺮﻳﻜﻲ ﰲ ﺍﻟﺪﺍﺧﻞ ﻭﺍﳋﺎﺭﺝ‪ ،‬ﻭﺗﻌﺘﱪ‬
‫ﺃﺣﺪ ﺍﳌﺆﺳﺴﺎﺕ ﺍﻟﻔﻜﺮﻳﺔ ﺍﳌﺆﺛﺮﺓ ﺑﺸﻜﻞ ﻛﺒﲑ ﻋﻠﻰ ﺍﳊﻜﻮﻣﺔ ﺍﻷﻣﺮﻳﻜﻴﺔ‪ ،‬ﻛﻤﺎ ﺗﺮﺗﺒﻂ ﺑﻌﻼﻗﺎﺕ ﲝﺜﻴﺔ ﻣﻊ ﻭﻛﺎﻟﺔ‬
‫ﺍﳌﺨﺎﺑﺮﺍﺕ ﻭﻣﻜﺘﺐ ﺍﻟﺘﺤﻘﻴﻘﺎﺕ ﺍﻟﻔﺪﺭﺍﱄ‪ ،‬ﻭﺗﺼﺐ ﺃﻛﺜﺮ ﺩﺭﺍﺳﺎ‪‬ﺎ ﰲ ﻣﻮﺍﺟﻬﺔ ﺍﻹﺳﻼﻡ ﻭﺍﳌﺴﻠﻤﲔ )ﺍﺳﺘﺮﺍﺗﻴﺠﻴﺎﺕ ﻏﺮﺑﻴﺔ‬
‫ﻻﺣﺘﻮﺍﺀ ﺍﻹﺳﻼﻡ ‪ -‬ﻗﺮﺍﺀﺓ ﰲ ﺗﻘﺮﻳﺮ ﺭﺍﻧﺪ ‪ -٢٠٠٧‬ﺹ‪.(٧ :‬‬
‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﳓﻦ ﻭﺍﳌﺴﺘﻘﺒﻞ‪) ،‬ﺹ‪.(٨٨ – ٨٧ :‬‬
‫)‪ (٣‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﺴﺘﻘﺒﻠﻴﺔ ﻣﻘﺪﻣﺔ ﰲ ﻓﻦ ﻭﻋﻠﻢ ﻓﻬﻢ ﻭﺑﻨﺎﺀ ﻋﺎﱂ ﺍﻟﻐﺪ )ﺹ‪.(١٧٢ – ١٧١ :‬‬
‫)‪ (٤‬ﻣﻘﺎﻝ‪) :‬ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﳌﺴﺘﻘﺒﻠﻴﺔ‪ ،‬ﺍﻹﺷﻜﺎﻟﻴﺎﺕ ﻭﺍﻵﻓﺎﻕ( ﳎﻠﺔ ﻋﺎﱂ ﺍﻟﻔﻜﺮ‪ ،‬ﺍﻟﻌﺪﺩ ﺍﻟﺜﺎﻟﺚ‪١٩٨٧ ،‬ﻡ )ﺹ‪.(٩٦٦ :‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪٢٦‬‬
‫‪ (٢‬ﻋﺎﳌﻴﺔ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺎﺕ ﻭﻇﻬﻮﺭ ﻣﺎ ﻳﺴﻤﻰ ﺑﺎﻟﻨﻤﺎﺫﺝ ﺍﻟﻌﺎﳌﻴﺔ ﰲ ﲝﻮﺙ ﺍﳌﺴﺘﻘﺒﻞ‪.‬‬
‫‪ (٣‬ﺍﻻﻫﺘﻤﺎﻡ ﺑﺘﺄﺻﻴﻞ ﺍﻷﺳﺲ ﺍﳌﻨﻬﺠﻴﺔ ﻟﻠﺪﺭﺍﺳﺎﺕ ﺍﳌﺴﺘﻘﺒﻠﻴﺔ‪ ،‬ﻣﻦ ﺧﻼﻝ ﺗﻮﻇﻴﻒ ﺍﻟﺘﺮﺍﺙ‬
‫ﺍﳌﻨﻬﺠﻲ ﻟﻠﻤﻌﺮﻓﺔ ﺍﻟﻌﻠﻤﻴﺔ ﰲ ﺷﱴ ﻣﻴﺎﺩﻳﻨﻬﺎ ﺍﻟﻄﺒﻴﻌﻴﺔ ﻭﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﺮﻳﺎﺿﻴﺔ‪،‬‬
‫ﻭﺍﻻﺳﺘﻌﺎﻧﺔ ﺑﺎﳌﻨﻬﺞ ﺍﻟﺘﻜﺎﻣﻠﻲ‪ ،‬ﻭﺍﻷﺩﻭﺍﺕ ﺍﻟﺒﺤﺜﻴﺔ ﺍﻟﱵ ﺗﻜﻔﻞ ﺃﻛﱪ ﻗﺪﺭ ﻣﻦ ﺍﳌﻮﺿﻮﻋﻴﺔ ﻭﺍﻟﺪﻗﺔ‬
‫ﰲ ﲢﺪﻳﺪ ﺃﻃﺮ ﻭﻣﺴﺘﻮﻳﺎﺕ ﺍﻟﺘﺤﻠﻴﻞ ﰲ ﺍﻟﺒﺤﻮﺙ ﺍﳌﺴﺘﻘﺒﻠﻴﺔ‪.‬‬
‫ﻭﻗﺪ ﺑﻠﻎ ﻋﺪﺩ ﺍﳌﺆﺳﺴﺎﺕ ﺍﳌﻬﺘﻤﺔ ﺑﺎﻟﺪﺭﺍﺳﺎﺕ ﺍﳌﺴﺘﻘﺒﻠﻴﺔ ﰲ ﺍﻟﻮﻻﻳﺎﺕ ﺍﳌﺘﺤﺪﺓ ﺍﻷﻣﺮﻳﻜﻴﺔ‬
‫ﻓﻘﻂ ﺳﺘﻤﺎﺋﺔ ﻣﺆﺳﺴﺔ ﰲ ﻋﺎﻡ ‪١٩٦٧‬ﻡ‪ ،‬ﻛﻤﺎ ﺍﻧﻔﺮﺩﺕ ﺍﻟﺴﻮﻳﺪ ﰲ ﻋﺎﻡ ‪١٩٧٣‬ﻡ ﺑﺈﻧﺸﺎﺀ ﻭﺯﺍﺭﺓ‬
‫ﻟﻠﻤﺴﺘﻘﺒﻞ ﺗﺎﺑﻌﺔ ﻟﺮﺋﺎﺳﺔ ﺍﻟﻮﺯﺭﺍﺀ)‪.(١‬‬
‫ﻭﻫﻜﺬﺍ ﺃﺧﺬﺕ ﺗﺘﻄﻮﺭ ﺩﺭﺍﺳﺎﺕ ﺍﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ ﻋﺎﻣ‪‬ﺎ ﺑﻌﺪ ﻋﺎﻡ‪ ،‬ﳏﺎﻭِﻟﺔﹰ ﺭﺳﻢ ﺻﻮﺭﺓ‬
‫ﺟﺪﻳﺪﺓ ﳐﺘﻠﻔﹰﺎ ﺑﻌﻀﻬﺎ ﻋﻦ ﺑﻌﺾ ﻟﺴﻴﺎﺳﺎﺕ ﺍﻷﻣﻢ‪ ،‬ﻭﺗﻄﻮﺭﺍﺕ ﺍﻟﻌﺎﱂ ﰲ ﺷﱴ ﺍﳌﻴﺎﺩﻳﻦ‪.‬‬

‫)‪ (١‬ﻣﻘﺎﻝ‪) :‬ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﳌﺴﺘﻘﺒﻠﻴﺔ‪ ،‬ﺍﻹﺷﻜﺎﻟﻴﺎﺕ ﻭﺍﻵﻓﺎﻕ( ﳎﻠﺔ ﻋﺎﱂ ﺍﻟﻔﻜﺮ‪ ،‬ﺍﻟﻌـﺪﺩ ﺍﻟﺜﺎﻟـﺚ‪١٩٨٧ ،‬ﻡ )ﺹ‪– ٩٦٦ :‬‬
‫‪.(٩٦٧‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪٢٧‬‬
‫ﺍﻟﻔﺼل ﺍﻟﺜﺎﻨﻲ‪ :‬ﻤﻔﻬﻭﻡ ﺍﺴﺘﺸﺭﺍﻑ ﺍﻟﻤﺴﺘﻘﺒل‪:‬‬
‫ﻗﺪ ﻳﻌﲏ ﻣﻔﻬﻮﻡ ﺍﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ ﻟﻠﻮﻫﻠﺔ ﺍﻷﻭﱃ ﺍﳋﻴﺎﻝ ﺍﻟﻮﺍﺳﻊ ﻭﺍﻟﺘﺨﻄﻴﻂ ﺍﳌﺴﺒﻖ‪،‬‬
‫ﻭﺍﻟﺘﺤﺮﻱ ﺍﻟﺪﻗﻴﻖ ﻟﻸﺣﺪﺍﺙ ﺍﳌﺴﺘﻘﺒﻠﻴﺔ‪ ،‬ﻛﻤﺎ ﳛﻤﻞ ﰲ ﻃﻴﺎﺗﻪ ﻣﻌﲎ ﺍﻟﻨﻈﺮ ﺍﻟﺒﻌﻴﺪ ﻭﺍﻟﺜﺎﻗﺐ‬
‫ﻷﺣﺪﺍﺙ ﺍﳌﺎﺿﻲ ﻭﺍﳊﺎﺿﺮ ﺑﻐﻴﺔ ﺍﻟﺘﻮﺻﻞ ﻷﺣﺪﺍﺙ ﺍﳌﺴﺘﻘﺒﻞ‪ ،‬ﺃﻭ ﻗﺪ ﳛﻤﻞ ‪-‬ﻋﻨﺪ ﺑﻌﻀﻬﻢ‪ -‬ﻣﻌﲎ‬
‫ﺍﻟﻔﺄﻝ ﺍﳊﺴﻦ‪ ،‬ﺃﻭ ﺍﻟﺘﻄﻴ‪‬ﺮ ﺍﳌﺸﺆﻭﻡ ﻟﻠﻤﺴﺘﻘﺒﻞ ﺍﻟﻘﺎﺩﻡ‪ ،‬ﺃﻭ ﺍﺳﺘﺤﻀﺎﺭ ﺍﻟﻐﻴﺐ ﻭﻗﺮﺍﺀﺗﻪ‪ ،‬ﺃﻭ ﺍﻟﺘﻜﻬ‪‬ﻦ‬
‫ﻟﻼﻃﻼﻉ ﻋﻠﻰ ﺃﺣﺪﺍﺙ ﺍﳌﺴﺘﻘﺒﻞ‪.‬‬
‫ﻓﻜﻞ ﻫﺬﻩ ﺍﳌﻔﺎﻫﻴﻢ ﺗﺪﻭﺭ ﺣﻮﻝ ﻣﻌﲎ ﺍﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ‪ ،‬ﻟﻜﻨﻬﺎ ﱂ ﺗﺼﻞ ﺇﱃ ﺍﳌﻌﲎ‬
‫ﺍﻟﻜﺎﻣﻞ ﻭﺍﳌﻔﻬﻮﻡ ﺍﻟﺪﻗﻴﻖ ﳌﻘﺼﻮﺩ ﺍﻻﺳﺘﺸﺮﺍﻑ‪ ،‬ﻭﺿﻮﺍﺑﻄﻪ ﺍﻟﱵ ﲤﻴﺰﻩ ﻋﻦ ﻏﲑﻩ ﻣﻦ ﻫﺬﻩ ﺍﳌﻔﺎﻫﻴﻢ‬
‫ﺍﻟﺴﺎﺑﻘﺔ ﺃﻭ ﻏﲑﻫﺎ‪.‬‬
‫ﻓﻤﻔﻬﻮﻡ ﺍﻻﺳﺘﺸﺮﺍﻑ ﻛﻤﺎ ﺫﻛﺮ ﰲ ﺗﻌﺮﻳﻔﻪ ﻫﻮ ﺟﻬﺪ ﺍﺳﺘﻄﻼﻋﻲ ﻳﺘﺴﻊ ﻟﺮﺅﻯ ﻣﺴﺘﻘﺒﻠﻴﺔ‬
‫ﻣﺘﺒﺎﻳﻨﺔ‪ ،‬ﻳﺴﻌﻰ ﻻﺳﺘﻜﺸﺎﻑ ﺍﻟﻌﻼﻗﺎﺕ ﺑﲔ ﺍﻷﺷﻴﺎﺀ ﻭﺍﻟﻨﻈﻢ ﻭﺍﻷﻧﺴﺎﻕ ﺍﻟﻜﻠﻴﺔ ﻭﺍﻟﻔﺮﻋﻴﺔ‪ ،‬ﻭﺍﻟﱵ‬
‫ﺗﺸﻤﻞ ﺍﳌﻌﺎﱂ ﺍﻟﺮﺋﻴﺴﺔ ﻷﻭﺿﺎﻉ ﳎﺘﻤﻊٍ ﻣﺎ‪ ،‬ﺃﻭ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍ‪‬ﺘﻤﻌﺎﺕ ﻋﱪ ﻓﺘﺮﺓ ﻣﻘﺒﻠﺔ ‪-‬ﳏﺪﺩﺓ ﺃﻭ‬
‫ﻏﲑ ﳏﺪﺩﺓ‪ -‬ﻭﺗﻨﻄﻠﻖ ﻣﻦ ﺑﻌﺾ ﺍﻻﻓﺘﺮﺍﺿﺎﺕ ﺍﳋﺎﺻﺔ ﺣﻮﻝ ﺍﳌﺎﺿﻲ ﻭﺍﳊﺎﺿﺮ‪ ،‬ﻭﺃﺛﺮ ﺩﺧﻮﻝ‬
‫ﻋﻨﺎﺻﺮ ﻣﺴﺘﻘﺒﻠﻴﺔ ﻋﻠﻰ ﺍ‪‬ﺘﻤﻊ)‪.(١‬‬
‫ﻓﺎﻻﺳﺘﺸﺮﺍﻑ ﺣﺘﻤ‪‬ﺎ ﳜﺘﻠﻒ ﻋﻦ ﺍﳋﻴﺎﻝ ﺍﳌﻄﻠﻖ‪ ،‬ﻓﻠﻴﺲ ﻫﻮ ﻓﻠﺴﻔﺎﺕ ﻭﺷﻄﺤﺎﺕ ﺗﺘﻌﺪﻯ‬
‫ﲟﺪﺍﻫﺎ )ﺍﻟﻼ ﻣﻌﻘﻮﻝ( ﻭ)ﺍﻟﻼ ﳑﻜﻦ(‪ ،‬ﺑﻞ ﻫﻲ ﺩﺭﺍﺳﺎﺕ ﻋﻠﻤﻴﺔ ﻭﺍﻗﻌﻴﺔ ﻣﻮﺛﻘﺔ ﻭﻣﻀﺒﻮﻃﺔ‪.‬‬
‫ﻛﻤﺎ ﳜﺘﻠﻒ ﻋﻦ ﺍﻟﺘﺨﻄﻴﻂ؛ ﻷﻥ ﺍﻻﺳﺘﺸﺮﺍﻑ ﻳ‪‬ﻌﲎ ﺑﻮﺿﻊ ﺍﻻﺣﺘﻤﺎﻻﺕ ﳌﺎ ﺳﻴﻜﻮﻥ ﰲ‬
‫ﺍﳌﺴﺘﻘﺒﻞ‪ ،‬ﻓﻬﻮ ﺍﺳﺘﻘﺮﺍﺀ ﻟﻈﺎﻫﺮﺓ ﻣﻌﻴﻨﺔ ﰲ ﺍﳌﺎﺿﻲ ﻭﻣﻼﺣﻈﺔ ﻣﺘﻐﲑﺍ‪‬ﺎ ﺍﳊﺎﺿﺮﺓ‪ ،‬ﻭﺍﻟﺮﺑﻂ ﺑﻴﻨﻬﻤﺎ‬
‫ﻭﺑﲔ ﺃﳕﺎﻁ ﺃﺣﺪﺍﺙ ﺍﳌﺴﺘﻘﺒﻞ ﺍﻟﺘﻐﻴ‪‬ﺮﻳﺔ؛ ﺇﺫﻥ ﻫﻮ ﺇﻧﺬﺍﺭ ﻣﺒﻜﺮ ﻭﺍﻛﺘﺸﺎﻑ ﻟﻠﻤﺸﺎﻛﻞ ﻗﺒﻞ ﻭﻗﻮﻋﻬﺎ‪،‬‬
‫ﺃﻣﺎ ﺍﻟﺘﺨﻄﻴﻂ ﻓﻬﻮ ﻣ‪‬ﻌﲏ‪ ‬ﺑﺘﺤﺪﻳﺪ ﻫﺪﻑ ﻣﺴﺒﻖ ﻭﳏﺎﻭﻟﺔ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻴﻪ)‪.(٢‬‬
‫ﻓﺎﻻﺳﺘﺸﺮﺍﻑ ﻳﻌﺪ‪ ‬ﻋﺎﻣﻼﹰ ﻣﺴﺎﻋﺪ‪‬ﺍ ﰲ ﺗﻮﺟﻴﻪ ﺍﻟﺘﺨﻄﻴﻂ‪ ،‬ﻭﻫﺬﺍ ﺍﻻﺧﺘﻼﻑ ﺑﲔ ﺍﻻﺳﺘﺸﺮﺍﻑ‬

‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﻣﻘﺎﻝ‪) :‬ﺍﳉﻬﻮﺩ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﳎﺎﻝ ﺍﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ( ﳎﻠﺔ ﻋﺎﱂ ﺍﻟﻔﻜﺮ‪ ،‬ﺍﻟﻌﺪﺩ ﺍﻟﺜﺎﻟﺚ ‪١٩٨٧‬ﻡ‪ ،‬ﺻﻮﺭ ﺍﳌﺴﺘﻘﺒﻞ‬
‫ﺍﻟﻌﺮﰊ )ﺹ‪.(٢٣ :‬‬
‫)‪ (٢‬ﺩﺭﺍﺳﺎﺕ ﺍﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ ﻭﺃﳘﻴﺘﻬﺎ ﻟﻸﻣﺔ‪ ،‬ﻣﻘﺎﻝ ﻟﻠﺪﻛﺘﻮﺭ‪ :‬ﺳﺎﻣﻲ ﺳﻌﻴﺪ ﺣﺒﻴـﺐ‪ ،‬ﺻـﺤﻴﻔﺔ ﺍﳌﺪﻳﻨـﺔ )ﺍﻟﻌـﺪﺩ‪:‬‬
‫‪.(١٧٥٦٩‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪٢٨‬‬
‫ﻭﺍﻟﺘﺨﻄﻴﻂ ﻳﱪﺯ ﺃﳘﻴﺔ ﺍﻻﺳﺘﺸﺮﺍﻑ ﻟﻠﺪﺭﺍﺳﺎﺕ‪ ،‬ﻭﺍﳌﺮﺍﻛﺰ ﺍﻟﱵ ﺗﻌﲎ ﺑﺎﻟﺘﺨﻄﻴﻂ ﰲ ﻛﺎﻓﺔ ﺍ‪‬ﺎﻻﺕ‪.‬‬
‫ﻓﻤﻌﲎ ﺃﻥ ﺍﻻﺳﺘﺸﺮﺍﻑ )ﺟﻬﺪ ﺍﺳﺘﻄﻼﻋﻲ ﻳﺘﺴﻊ ﻟﺮﺅﻯ ﻣﺴﺘﻘﺒﻠﻴﻪ ﻣﺘﺒﺎﻳﻨﺔ( ﺃﻱ ﺃﻧﻪ ﻗﺎﺋﻢ ﻋﻠﻰ‬
‫ﺑﺬﻝ ﺍﻟﻄﺎﻗﺔ ﰲ ﺍﻟﺘﻄﻠﹼﻊ ﺇﱃ ﺍﻵﺭﺍﺀ ﺍﳌﺴﺘﻘﺒﻠﻴﺔ ﺍﳌﺨﺘﻠﻔﺔ‪ ،‬ﻭﻟﻴﺲ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﻣﻌﻠﻮﻣﺎﺕ ﺳﺎﺑﻘﺔ‬
‫ﻭﻣﻦ ﰒ ﺗﻄﻮﻳﺮﻫﺎ ﻓﻘﻂ‪.‬‬
‫ﻭﺃﻣﺎ ﺃﻧﻪ )ﻳﺴﻌﻰ ﻻﺳﺘﻜﺸﺎﻑ ﺍﻟﻌﻼﻗﺎﺕ ﺑﲔ ﺍﻷﺷﻴﺎﺀ ﻭﺍﻟﻨ‪‬ﻈﻢ ﻭﺍﻷﻧﺴﺎﻕ ﺍﻟﻜﻠﻴﺔ ﺍﻟﱵ ﺗﺸﻤﻞ‬
‫ﺍﳌﻌﺎﱂ ﺍﻟﺮﺋﻴﺴﺔ ﻷﻭﺿﺎﻉ ﳎﺘﻤﻊٍ ﻣﺎ‪ ،‬ﺃﻭ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍ‪‬ﺘﻤﻌﺎﺕ( ﺃﻱ ﺃﻥ ﻏﺎﻳﺔ ﺍﻻﺳﺘﺸﺮﺍﻑ‬
‫ﺍﻟﻜﺸﻒ ﻋﻦ ﺍﻟﻔﺮﺿﻴﺎﺕ ﻭﺍﻻﺣﺘﻤﺎﻻﺕ ﺍﻟﱵ ﺗﺴﲑ ﻋﻠﻴﻬﺎ ﺍﻟﻨ‪‬ﻈﻢ‪ ،‬ﻭﺍﻟﻄﺮﻕ‪ ،‬ﻭﺍﻟﻌﻼﻗﺎﺕ ﰲ ﺷﱴ‬
‫ﺍ‪‬ﺎﻻﺕ ﻋﻠﻰ ﺗﻨﻮ‪‬ﻉ ﺍ‪‬ﺘﻤﻌﺎﺕ‪.‬‬
‫ﻭﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺍﻻﺳﺘﺸﺮﺍﻑ ﻳﻜﻮﻥ ﰲ ﻓﺘﺮﺓ ﻣﻘﺒﻠﺔ ﳏﺪﺩﺓ ﺃﻭ ﻏﲑ ﳏﺪﺩﺓ ﻳ‪‬ﺨﺮﺝ ﺑﺬﻟﻚ‬
‫ﺍﻻﻛﺘﺸﺎﻓﺎﺕ ﻭﺍﻟﻨﻈﺮﻳﺎﺕ ﰲ ﺍﻷﺯﻣﺎﻥ ﺍﳌﺎﺿﻴﺔ ﻭﺍﳊﺎﺿﺮﺓ‪ ،‬ﻓﻬﻮ ﳜﺘﺺ ﲟﺎ ﻳﺴﺘﻘﺒﻞ ﻣﻦ ﺍﻟﺰﻣﺎﻥ ﺇﻥ‬
‫ﻛﺎﻥ ﳏﺪﺩ‪‬ﺍ؛ ﻷﻥ ﺑﻌﺾ ﺍﻟﻨﻈﺮﻳﺎﺕ ﺍﻻﺳﺘﺸﺮﺍﻓﻴﺔ ﲢﺪﺩ ﻣﺪﺓ ﺯﻣﻨﻴﺔ ﻣﻘﺒﻠﻪ ﻛﻌﺸﺮﻳﻦ ﺳﻨﺔ ﻣﺜﻼﹰ‪ ،‬ﺃﻭ‬
‫ﺍﻟﻘﺮﻥ ﺍﳌﻘﺒﻞ‪ ،‬ﺃﻭ ﻏﲑ ﳏﺪﺩ‪ ،‬ﻓﻘﺪ ﻳﻄﻠﻖ )ﺑﺎﻟﺰﻣﻦ ﺍﻟﻘﺎﺩﻡ( ﺩﻭﻥ ﺗﻘﻴﻴﺪ ﺑﺰﻣﻦ ﻣﻌﲔ‪ ،‬ﻭﻛﻮﻥ ﻫﺬﻩ‬
‫ﺍﻟﺮﺅﻯ ﻭﺍﻻﺳﺘﻜﺸﺎﻓﺎﺕ )ﺗﻨﻄﻠﻖ ﻣﻦ ﺑﻌﺾ ﺍﻻﻓﺘﺮﺍﺿﺎﺕ( ﻓﺈﻥ ﻫﺬﺍ ﻳﻌﺪ‪ ‬ﺷﻌﻠﺔ ﺍﻟﺒﺤﺚ ﰲ‬
‫ﺍﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ )ﺍﻟﻔﺮﺿﻴﺔ ﻭﺍﻻﺣﺘﻤﺎﻝ( ﻭﻟﻴﺲ ﺍﳉﺰﻡ‪.‬‬
‫ﻭﻛﻮﻥ ﻫﺬﻩ ﺍﻻﻓﺘﺮﺍﺿﺎﺕ ﺣﻮﻝ ﺍﳌﺎﺿﻲ ﻭﺍﳊﺎﺿﺮ ﻭﺃﺛﺮ ﺩﺧﻮﻝ ﻋﻨﺎﺻﺮ ﻣﺴﺘﻘﺒﻠﻴﺔ ﻋﻠﻰ‬
‫ﺍ‪‬ﺘﻤﻊ‪ ،‬ﻓﻬﺬﺍ ﻳﻌﲏ ﺃﻥ ﺍﻟﻔﺮﺿﻴﺎﺕ ﺍﳌﺴﺘﺨﺪﻣﺔ ﺍﺳﺘﻤﺪﺕ ﻣﻦ ﺳﻨﻦ ﻭﲡﺎﺭﺏ ﻣﺎﺿﻴﺔ ﻭﺣﺎﺿﺮﺓ‪ ،‬ﻗﺪ‬
‫ﻳﻜﻮﻥ ﳍﺎ ﺃﺛﺮ ﻋﻠﻰ ﻋﻨﺎﺻﺮ ﺍﳌﺴﺘﻘﺒﻞ‪ ،‬ﻛﻤﺎ ﺃﻧﻪ ﻳﺼﻒ ﺣﺎﻝ ﺍ‪‬ﺘﻤﻊ ﺑﻌﺪ ﺩﺧﻮﻝ ﻋﻨﺎﺻﺮ ﺍﳌﺴﺘﻘﺒﻞ‬
‫ﺍﳌﻔﺘﺮﺿﺔ ﻋﻠﻴﻪ‪.‬‬
‫ﻓﻴﺘﻀﺢ ﺑﺬﻟﻚ ﺃﻥ ﻣﻔﻬﻮﻡ ﺍﻻﺳﺘﺸﺮﺍﻑ ﺗﻮﻇﻴﻒ ﻣﺘﻐﲑﺍﺕ ﻗﺎﺑﻠﺔ ﻷ ﹾﻥ ﺗﺘﺄﺛﺮ ﺑﺴﻴﺎﺳﺔ ﺍﻟﺘﻐﻴﲑ‬
‫ﻟﻘﻀﺎﻳﺎ ﳎﺘﻤﻌﻴﺔ ﺟﻮﻫﺮﻳﺔ‪ ،‬ﺍﻋﺘﻤﺎﺩ‪‬ﺍ ﻋﻠﻰ ﺍﻟﺒﺤﺚ ﰲ ﺍﳌﺎﺿﻲ ﻭﺍﳊﺎﺿﺮ‪.‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪٢٩‬‬
‫ﺍﻟﻔﺼل ﺍﻟﺜﺎﻟﺙ‪ :‬ﺍﻷﺼﻭل ﺍﻟﻌﻘﺩﻴﺔ ﻻﺴﺘﺸﺭﺍﻑ ﺍﻟﻤﺴﺘﻘﺒل ﻋﻨﺩ‬
‫ﺍﻟﻤﺴﻠﻤﻴﻥ‪:‬‬
‫ﺘﻤﻬﻴﺩ‪:‬‬
‫ﺇﻥ ﺍﻟﻨـﺰﻋﺔ ﺍﻟﺪﻳﻨﻴﺔ ﻓﻄﺮﺓ ﻣﺘﺄﺻﻠﺔ ﰲ ﺍﻟﻨﻔﺲ ﺍﻟﺒﺸﺮﻳﺔ‪ ،‬ﻓﻠﻢ ﺗ‪‬ﺨﻞﹸ ﺃﻣﺔ ﻣﻦ ﺍﻷﻣﻢ ﰲ ﺍﻟﻘﺪﱘ ﺃﻭ‬
‫ﺍﳊﺪﻳﺚ ﺭﻏﻢ ﺗﻔﺎﻭ‪‬ﺎ ﰲ ﻣﺪﺍﺭﺝ ﺍﻟﺮﻗﻲ‪ ،‬ﻭﻣﺮﺍﺗﺐ ﺍﳍﻤﺠﻴﺔ ﻣﻦ ﺇﺷﺎﻋﺔ ﻣﺒﺪﺃ ﺍﻟﺘﺪﻳﻦ)‪ ،(١‬ﻭﺇﻥ‬
‫ﺃﻇﻬﺮﺕ ﺧﻼﻑ ﺫﻟﻚ ﻇﺎﻫﺮ‪‬ﺍ‪ ،‬ﺇﻻ ﺃﻥ ﻣﺎ ﺗﻀﻤﺮﻩ ﰲ ﺍﻟﺒﺎﻃﻦ ﻻﺑﺪ ﺃﻥ ﻳﻨﻄﻖ ﺑﺄﻥ ﻟﻠﻮﺟﻮﺩ ﻣ‪‬ﻮﺟِﺪ‪‬ﺍ‬
‫ﻭﻟﻠﺨ‪‬ﻠﻖ ﺧﺎﻟﻘﹰﺎ‪ ،‬ﻓﺠﺤﻮﺩ ﺍﳋﺎﻟﻖ ﻻ ﻳﻌﺪﻭ ﻛﻮﻧﻪ ﺍﺳﺘﻜﺒﺎﺭ‪‬ﺍ ﻭﺗﻌﺎﻟﻴ‪‬ﺎ ﻋﻠﻰ ﺣﻘﻴﻘﺔ ﻳﻘﻴﻨﻴﺔ ﻣﻀﻤﺮﺓ‪،‬‬
‫ﻗﺎﻝ ‪.(٢)﴾'&% $#"!﴿ :‬‬
‫ﻭﺍﻟﺘﺴﻠﻴﻢ ﳌﺒﺪﺃ ﺍﻟﺘﺪﻳﻦ ﻳﻘﺘﻀﻲ ﻋﻠﻰ ﺻﺎﺣﺒﻪ ﺍﻹﺩﺍﻧﺔ ﲜﻤﻠﺔ ﻣﻦ ﺍﳌﺒﺎﺩﺉ ﺍﻋﺘﻘﺎﺩ‪‬ﺍ ﻭﻋﻤﻼﹰ‪ ،‬ﻭﻫﺬﻩ‬
‫ﺍﳌﺒﺎﺩﺉ ﺍﻻﻋﺘﻘﺎﺩﻳﺔ ﻭﺍﻟﻌﻤﻠﻴﺔ ﻻ ﻳﻨﻔﻚ ﺑﻌﻀﻬﺎ ﻋﻦ ﺑﻌﺾ‪ ،‬ﻓﺎﻟﻌﻘﺎﺋﺪ ﺍﻟﱵ ﻳﺼﺪﻕ ‪‬ﺎ ﺍﳌﺮﺀ ﻭﻳﺪﻳﻦ ‪‬ﺎ‬
‫ﻻﺑﺪ ﺃﻥ ﺗﻨﻌﻜﺲ ﻋﻠﻰ ﻭﺍﻗﻌﻪ ﺍﻟﻌﻤﻠﻲ‪ ،‬ﻭﺷﺨﺼﻴﺘﻪ‪ ،‬ﻭﻗﻨﺎﻋﺎﺗﻪ‪ ،‬ﻭﺇﻻ ﺃﺻﺒﺤﺖ ﳎﺮﺩ ﺗﺼﻮﺭﺍﺕ ﻫﺸﺔ‬
‫ﻣﺘﻘﻠﺒﺔ ﻻ ﺗﺴﺘﻘﺮ ﻋﻠﻰ ﻣﺒﺪﺃ ﺃﻭ ﻫﺪﻑ‪ ،‬ﻳﻘﻮﻝ ﺗﻌﺎﱃ‪£ ¢¡ ~ } |﴿ :‬‬
‫‪.(٣)﴾°¯®¬« ª© ¨§¦¥¤‬‬
‫ﻭﻫﺬﻩ ﺍﻟﻌﻘﺎﺋﺪ »ﺇﻥ ﻛﺎﻧﺖ ﻣﻮﺍﻓﻘﺔ ﳌﺎ ﺑﻌﺚ ﺍﷲ ﺑﻪ ﺭﺳﻠﻪ ﻭﺃﻧـﺰﻝ ﺑﻪ ﻛﺘﺒﻪ‪ ،‬ﻓﻬﻲ ﺻﺤﻴﺤﺔ‬
‫ﺳﻠﻴﻤﺔ‪ ،‬ﲢﺼﻞ ‪‬ﺎ ﺍﻟﻨﺠﺎﺓ ﻣﻦ ﻋﺬﺍﺏ ﺍﷲ ﻭﺍﻟﺴﻌﺎﺩﺓ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﳐﺎﻟﻔﺔ ﳌﺎ‬
‫ﺃﺭﺳﻞ ﺍﷲ ﺑﻪ ﺭﺳﻠﻪ ﻭﺃﻧـﺰﻝ ﺑﻪ ﻛﺘﺒﻪ ﻓﻬﻲ ﻋﻘﺎﺋﺪ ﺗﻮﺟﺐ ﻷﺻﺤﺎ‪‬ﺎ ﺍﻟﻌﺬﺍﺏ ﻭﺍﻟﺸﻘﺎﺀ ﰲ ﺍﻟﺪﻧﻴﺎ‬
‫ﻭﺍﻵﺧﺮﺓ«)‪ ،(٤‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ä ã â á à ß Þ Ý Ü﴿ :‬‬
‫‪ ،(٥)﴾ëê éèç æ å‬ﻓﻬﺬﻩ ﺍﻟﻌﺮﻭﺓ ﺍﻟﻮﺛﻘﻰ ﻗﺎﺋﺪﺓ ﳌﻦ ﲤﺴﻚ ‪‬ﺎ ﺇﱃ ﺍﻟﺼﻼﺡ ﰲ ﺍﳊﺎﻝ‪،‬‬
‫ﻭﺍﻟﻔﻼﺡ ﰲ ﺍﳌﺂﻝ ﻗﺎﻝ ﺗﻌﺎﱃ‪- , + * ) ( ' & %$ # " !﴿ :‬‬

‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺪﻳﻦ )ﺹ‪.(٨١ :‬‬

‫)‪ (٢‬ﺍﻟﻨﻤﻞ‪.(١٤) :‬‬
‫)‪ (٣‬ﺍﳊﺠﺮﺍﺕ‪.(١٥) :‬‬
‫)‪ (٤‬ﺍﻹﺭﺷﺎﺩ ﺇﱃ ﺻﺤﻴﺢ ﺍﻻﻋﺘﻘﺎﺩ )ﺹ‪.(١٠ :‬‬
‫)‪ (٥‬ﺍﻟﺒﻘﺮﺓ‪.(٢٥٦) :‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪٣٠‬‬
‫‪ ،(١)﴾2 1 0 / .‬ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪` _ ^ ] \ [ Z Y﴿ :‬‬
‫‪ ،(٢)﴾k j i h g f ed c b a‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫﴿¡‪.(٣)﴾®¬ « ª© ¨§ ¦¥ ¤£ ¢‬‬
‫ﻭﻣﻦ ﻟﻮﺍﺯﻡ ﺍﻟﺘﻤﺴﻚ ‪‬ﺬﻩ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺼﺤﻴﺤﺔ ﺗﻌﻠﱡﻤﻬﺎ‪ ،‬ﻭﻣﻌﺮﻓﺔ ﺃﺻﻮﳍﺎ ﻭﻗﻮﺍﻋﺪﻫﺎ؛ ﻟﻴﺘﻢ‬
‫ﺑﺬﻟﻚ ﺷﺪ ﺍﻟﻮﺛﺎﻕ ‪‬ﺎ ﺣﱴ ﻻ ﺗﻨﻔﺼﻢ ﻓﻴﻨﻘﻄﻊ ‪‬ﺬﺍ ﺍﻻﻧﻔﺼﺎﻡ ﻛﻞ ﺧﲑ ﻭﺑﺮﻛﺔ‪ ،‬ﻭﺳﻌﺎﺩﺓ ﰲ ﺍﻟﺪﻧﻴﺎ‬
‫ﻭﺍﻵﺧﺮﺓ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪.(٤)﴾ã âáà ßÞ Ý Ü﴿ :‬‬
‫ﻭﻗﺪ ﺍﺟﺘﻬﺪ ﻋﻠﻤﺎﺀ ﺍﻹﺳﻼﻡ ‪ -‬ﺭﲪﻬﻢ ﺍﷲ ‪ -‬ﻟﺘﺄﺻﻴﻠﻬﺎ ﻭﺿﺒﻄﻬﺎ‪ ،‬ﻣﺴﺘﻤﺪﻳﻦ ﻫﺬﺍ ﺍﻟﺘﺄﺻﻴﻞ‬
‫ﻣﻦ ﻧﺼﻮﺹ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﺭﺍﲰﲔ ﺑﺬﻟﻚ ﻣﻨﻬﺎﺟ‪‬ﺎ ﻭﺍﺿﺤ‪‬ﺎ ﺷﺎﻓﻴ‪‬ﺎ‪ ،‬ﺃﺻﺒﺢ ﺭﻣﺰ‪‬ﺍ ﻟﻌﺰ ﻫﺬﻩ ﺍﻷﻣﺔ‬
‫ﻭﺳﺆﺩﺩﻫﺎ‪.‬‬
‫ﻭﻣﻦ ﻫﺬﺍ ﺍﳌﻨﻄﻠﻖ ﻓﺎﻟﺒﺤﺚ ﰲ ﺃﻣﻮﺭ ﺍﳌﺴﺘﻘﺒﻞ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻺﻧﺴﺎﻥ ﺍﳌﺴﻠﻢ ﱂ ﻳﺄﺕ ﻣﻦ ﻓﺮﺍﻍ‪،‬‬
‫ﺑﻞ ﻟﻪ ﺃﺻﻮﻝ ﺛﺎﺑﺘﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﱵ ﺟﺎﺀﺕ ﺷﺎﻣﻠﺔ ﻣﺴﺘﻮﻓﻴﺔ ﳉﻤﻴﻊ ﺣﺎﺟﺎﺕ ﺍﻟﻨﻔﺲ‬
‫ﺍﻟﺒﺸﺮﻳﺔ‪ ،‬ﻭﺍﻟﱵ ﻣﻨﻬﺎ ﺍﻟﺘﻄﻠﻊ ﻷﻣﺮ ﺍﳌﺴﺘﻘﺒﻞ ﻭﺍﻟﺘﺸﻮﻕ ﳌﻌﺮﻓﺔ ﺃﺣﺪﺍﺛﻪ‪.‬‬
‫ﻭﻫﺬﺍ ﺍﻟﻔﺼﻞ ﻳﻮﺿﺢ ﻣﺎ ﳜﺘﺺ ﺑﺎﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ ﻣﻦ ﺃﺻﻮﻝ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﻣﺎ‬
‫ﻓﻴﻬﺎ ﻣﻦ ﺿﻮﺍﺑﻂ ﻭﳏﺘﺮﺯﺍﺕ‪.‬‬

‫)‪ (١‬ﺍﻟﺒﻘﺮﺓ‪.(٣٨) :‬‬

‫)‪ (٢‬ﺍﻟﻨﺤﻞ‪.(٩٧) :‬‬
‫)‪ (٣‬ﺍﻟﺰﻣﺮ‪.(٦٥) :‬‬
‫)‪ (٤‬ﳏﻤﺪ‪.(١٩) :‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪٣١‬‬
‫ﺍﻟﻤﺒﺤﺙ ﺍﻷﻭ‪‬ل‪ :‬ﻋﻘﻴﺩﺓ ﺍﻹﻴﻤﺎﻥ ﺒﺎﻟﻐﻴﺏ‪ ،‬ﻭﺍﺴﺘﺌﺜﺎﺭ ﻋﻠﻡ ﺍﷲ ﺘﻌﺎﻟﻰ ﺒﻪ‪:‬‬
‫ﻭﻳﺸﺘﻤﻞ ﻋﻠﻰ ﺃﺭﺑﻌﺔ ﻣﻄﺎﻟﺐ‪:‬‬

‫ﺍﻟﻤﻁﻠﺏ ﺍﻷﻭل‪ :‬ﺘﻌﺭﻴﻑ ﻋﻘﻴﺩﺓ ﺍﻹﻴﻤﺎﻥ ﺒﺎﻟﻐﻴﺏ‪:‬‬

‫ﺍﻟﻐﻴﺐ ﰲ ﺍﻟﻠﻐﺔ‪:‬‬
‫ﻳﺄﰐ ﲟﻌﲎ ﺍﻟﺸﻚ‪ ،‬ﻭﺍﻟﺴﺘﺮ‪ ،‬ﻭﻣﺎ ﻏﺎﺏ ﻋﻦ ﺍﻟﻌﲔ‪ ،‬ﻭﻫﻮ ﻛﺬﻟﻚ ﺍﳌﻮﺿﻊ‪ ‬ﺍﻟﺬﻱ ﻻ ﻳﺪﺭﻯ ﻣﺎ‬
‫ﻭﺭﺍﺀﻩ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ ،(١)﴾/ . -﴿ :‬ﺃﻱ ﲟﺎ ﻏﺎﺏ ﻋﻨﻬﻢ ﳑﺎ ﺃﺧﱪﻫﻢ ﺑﻪ ﺍﻟﻨﱯ ‪ ‬ﻣﻦ ﺃﻣﺮ‬
‫ﺍﻟﺒﻌﺚ ﻭﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ‪ ،‬ﻭﺍﻟﻐِﻴﺒﺔ ﻣﻦ ﺍﻻﻏﺘﻴﺎﺏ ﺇﺫﺍ ﻭﻗﻊ ﺍﻟﺮﺟﻞ ﰲ ﺃﺧﻴﻪ‪ ،‬ﻭﻫﻮ ﺃﻥ ﻳﺘﻜﻠﻢ ﺧﻠﻒ‬
‫ﺇﻧﺴﺎﻥ ﻏﺎﺋﺐ ﺑﺴﻮﺀ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻓﻴﻪ ﺻﺪﻗﹰﺎ ﻓﻬﻮ ﻏﻴﺒﺔ‪ ،‬ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻓﻬﻮ ‪‬ﺘﺎﻥ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪/﴿ :‬‬
‫‪ ،(٢)﴾2 1 0‬ﻭﺍﻟﻐﻴﺎﺑﺔ‪ :‬ﻗﻌﺮ ﺍﻟﺒﺌﺮ ﻭﻣﻬﺒﻂ ﺍﻷﺭﺽ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪} | {﴿ :‬‬
‫~﴾)‪ (٣‬ﺃﻱ ﻗﻌﺮ ﺍﻟﺒﺌﺮ)‪.(٤‬‬
‫ﺍﻟﻐﻴﺐ ﰲ ﺍﻟﺸﺮﻉ‪:‬‬
‫»ﻫﻮ ﻣﺎ ﻻ ﻳﻘﻊ ﲢﺖ ﺍﳊﻮﺍﺱ‪ ،‬ﻭﻻ ﺗﻘﺘﻀﻴﻪ ﺑﺪﺍﻳﺔ ﺍﻟﻌﻘﻮﻝ‪ ،‬ﻭﺇﳕﺎ ﻳﻌﻠﻢ ﲞﱪ ﺍﻷﻧﺒﻴﺎﺀ ‪-‬ﻋﻠﻴﻬﻢ‬
‫ﺍﻟﺴﻼﻡ‪ -‬ﻭﺑﺪﻓﻌﻪ ﻳﻘﻊ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺍﺳﻢ ﺍﻹﳊﺎﺩ«)‪.(٥‬‬
‫ﻭﻳﺆﺧﺬ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﻌﺮﻳﻒ ﻗﻴﺪ‪) ‬ﻭﻻ ﺗﻘﺘﻀﻴﻪ ﺑﺪﺍﻳﺔ ﺍﻟﻌﻘﻮﻝ( ﺃﻱ ﺃﻥ ﺍﳌﻌﺮﻓﺔ ﺍﻟﺒﺪﻳﻬﻴﺔ ﻻ‬
‫ﺗﺪﺧﻞ ﰲ ﺍﻟﻐﻴﺐ‪ ،‬ﻭﻫﺬﺍ ﺧﻄﺄ‪ ،‬ﻓﻤﻌﺮﻓﺔ ﺍﷲ ﺗﻌﺎﱃ ﻭﺍﻹﳝﺎﻥ ﺑﻮﺟﻮﺩﻩ ﺃﻣﺮ ﺑ‪‬ﺪ‪‬ﻫِﻲ‪ ،‬ﻭﻫﻮ ﺃﺻﻞ‬
‫ﺍﻹﳝﺎﻥ ﻭﺃﻋﻈﻢ ﺃﻣﻮﺭ ﺍﻟﻐﻴﺐ ﺍﻟﺘﻌﺒﺪﻳﺔ)‪.(٦‬‬
‫ﻭﻫﻨﺎﻙ ﺗﻌﺮﻳﻒ ﺁﺧﺮ ﺃﻛﺜﺮ ﺩﻗﺔ ﻭﲨﻌ‪‬ﺎ ﳌﺴﺎﺋﻞ ﺍﻟﻐﻴﺐ ﻭﻫﻮ ﺃﻧﻪ‪» :‬ﻣﺎ ﻏﺎﺏ ﻋﻦ ﺍﳊﺲ‪،‬‬

‫)‪ (١‬ﺍﻟﺒﻘﺮﺓ‪.(٣) :‬‬

‫)‪ (٢‬ﺍﳊﺠﺮﺍﺕ‪.(١٢) :‬‬
‫)‪ (٣‬ﻳﻮﺳﻒ‪.(١٠) :‬‬
‫)‪ (٤‬ﻳﻨﻈﺮ‪ :‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ )‪ ،(٦٥٦ - ٦٥٤ /١‬ﺬﻳﺐ ﺍﻟﻠﻐﺔ )‪ ،(١٨٢ /٨‬ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ )‪ ،(٢٣ /١‬ﺗـﺎﺝ ﺍﻟﻌـﺮﻭﺱ‬
‫)‪ ،(٥٠٢ - ٥٠٠ /٣‬ﻣﺎﺩﺓ )ﻏﻴﺐ(‪.‬‬
‫)‪ (٥‬ﻣﻔﺮﺩﺍﺕ ﺃﻟﻔﺎﻅ ﺍﻟﻘﺮﺁﻥ )ﺹ‪.(٦١٧ :‬‬
‫)‪ (٦‬ﻳﻨﻈﺮ‪ :‬ﺃﺻﻮﻝ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻐﻴﺐ )ﺹ‪.(٢٧ :‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪٣٢‬‬
‫ﻭﺃﺩﺭﻛﻪ ﺍﻹﻧﺴﺎﻥ ﺑﺘﺤﻠﻴﻠﻪ ﺍﻟﻔﻜﺮﻱ‪ ،‬ﺃﻭ ﺑﺎﳋﱪ ﺍﻟﻴﻘﻴﲏ ﻋﻦ ﺍﷲ ﺗﻌﺎﱃ ﻭﺭﺳﻮﻟﻪ ‪ ،‬ﺃﻭ ﻳﺒﻘﻰ ﺳﺮ‪‬ﺍ‬
‫ﻣﻜﺘﻮﻣ‪‬ﺎ ﻳﻌﺠﺰ ﺍﻹﻧﺴﺎﻥ ﻋﻦ ﺇﺩﺭﺍﻛﻪ‪ ،‬ﻭﻻ ﻳﻌﻠﻤﻪ ﺇﻻ ﺍﻟﻠﻄﻴﻒ ﺍﳋﺒﲑ«)‪.(١‬‬
‫ﻭﺍﻟﺬﻱ ﳚﺐ ﻋﻠﻰ ﺍﳌﺴﻠﻢ ﺍﻹﳝﺎﻥ ﺑﻪ ﻣﻦ ﺃﻣﻮﺭ ﺍﻟﻐﻴﺐ ﻫﻮ ﻣﺎ ﺟﺎﺀ ﺑﻪ ﺍﻟﻮﺣﻲ ﺍﻟﺼﺎﺩﻕ‪،‬‬
‫ﻭﲨﻴﻊ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﺗﺮﺟﻊ ﺇﱃ ﺃﺭﻛﺎﻥ ﺍﻹﳝﺎﻥ ﺍﻟﺴﺘﺔ ﺍﻟﱵ ﺟﻌﻠﻬﺎ ﺍﻟﻨﱯ ‪ ‬ﺗﻌﺮﻳﻔﹰﺎ ﻟﻺﳝﺎﻥ ﰲ‬
‫ﺣﺪﻳﺚ ﺟﱪﻳﻞ ﺍﳌﺸﻬﻮﺭ)‪ ،(٢‬ﻭﻓﻴﻪ‪…)) :‬ﻓﺄﺧﱪﱐ ﻋﻦ ﺍﻹﳝﺎﻥ‪ ،‬ﻗﺎﻝ‪ :‬ﺃﻥ ﺗﺆﻣﻦ ﺑﺎﷲ‪ ،‬ﻭﻣﻼﺋﻜﺘﻪ‪،‬‬
‫ﻭﻛﺘﺒﻪ‪ ،‬ﻭﺭﺳﻠﻪ‪ ،‬ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ‪ ،‬ﻭﺗﺆﻣﻦ ﺑﺎﻟﻘﺪﺭ ﺧﲑﻩ ﻭﺷﺮﻩ…((‪.‬‬
‫ﻭﻣﻦ ﺍﳌﺨﺎﻟﻔﺎﺕ ﰲ ﻫﺬﺍ ﺍﻷﺻﻞ ﻣﺎ ﻭﻗﻊ ﻓﻴﻪ ﺍﻟﻔﻼﺳﻔﺔ ﻗﺪﳝ‪‬ﺎ ﻭﺣﺪﻳﺜﹰﺎ؛ ﺣﻴﺚ ﺟﻌﻠﻮﺍ ﺍﻟﻐﻴﺐ‬
‫ﻣﻘﺎﺑﻼﹰ ﻟﻠﻤﺤﺴﻮﺱ ﻭﻫﺬﺍ ﻣﻨﻬﺞ ﻣﻨﺤﺮﻑ‪ ،‬ﻓﺎﻟﺬﻱ ﻳﻘﺎﺑﻞ ﺍﻟﻐﻴﺐ ﻫﻮ ﺍﻟﺸﻬﺎﺩﺓ ﻭﻟﻴﺲ ﺍﶈﺴﻮﺱ‪،‬‬
‫ﻓﺎﻟﻔﺮﻕ ﺑﲔ ﺍﻟﻐﻴﺐ ﻭﺍﻟﺸﻬﺎﺩﺓ ﻟﻴﺲ ﻫﻮ ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﶈﺴﻮﺱ ﻭﺍﳌﻌﻘﻮﻝ ﻛﻤﺎ ﻗﺎﻟﻮﺍ‪ ،‬ﻓﻘﺪ ﺟﻌﻠﻮﺍ‬
‫ﺍﶈﺴﻮﺱ ﻣﺸﻬﻮﺩ‪‬ﺍ ﻭﻗﺎﺑﻠﻮﻩ ﺑﺎﻟﻮﺟﻮﺩ ﺍﻟﻌﻘﻠﻲ‪ ،‬ﻭﺯﻋﻤﻮﺍ ﺃﻥ ﻫﺬﺍ ﺍﻟﻮﺟﻮﺩ ﺍﻟﻌﻘﻠﻲ ﻫﻮ ﺍﻟﻐﻴﺐ ﺍﻟﺬﻱ‬
‫ﺃﺧﱪﺕ ﺑﻪ ﺍﻟﺮﺳﻞ!‬
‫ﻓﺎﻟﻐﻴﺐ ﻟﻴﺲ ﳎﺮﺩ ﺗﺼﻮﺭﺍﺕ ﻋﻘﻠﻴﺔ ﻏﲑ ﻣﻮﺟﻮﺩﺓ‪ ،‬ﻓﺎﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ ﻏﻴﺐ ﻭﻫﻲ ﻣﻮﺟﻮﺩﺓ‬
‫ﳐﻠﻮﻗﺔ ﺍﻵﻥ‪ ،‬ﻭﻛﺬﺍ ﺍﳌﻼﺋﻜﺔ ﻭﺍﻟﻜﺮﺳﻲ ﻭﺍﻟﻌﺮﺵ ﻭﻏﲑﻫﺎ‪ ،‬ﻭﺃﻋﻈﻢ ﻣﻨﻬﺎ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ‪ ‬ﻓﻬﻮ‬
‫ﻣﻮﺟﻮﺩ‪ ‬ﻟﻪ ﺫﺍﺕ ﻭﺻﻔﺎﺕ ﻗﺎﺋﻤﺔ ﺑﻪ ﻋﻠﻰ ﺍﳊﻘﻴﻘﺔ‪ ،‬ﺗﻠﻴﻖ ﲜﻼﻟﻪ ﻭﻋﻈﻤﺘﻪ‪.‬‬
‫ﻓﻤﻌﺘﻘﺪ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﰲ ﺍﻟﻐﻴﺐ‪ :‬ﺃﻥ ﻟﻪ ﺣﻘﻴﻘﺔﹰ ﳚﺐ ﺍﻹﳝﺎﻥ ‪‬ﺎ‪ ،‬ﻣﻊ ﺗﻔﻮﻳﺾ‬
‫ﻛﻴﻔﻴﺘﻬﺎ ﷲ ‪.(٣)‬‬

‫ﺍﻟﻤﻁﻠﺏ ﺍﻟﺜﺎﻨﻲ‪ :‬ﻤﻨﺯﻟﺔ ﻋﻘﻴﺩﺓ ﺍﻹﻴﻤﺎﻥ ﺒﺎﻟﻐﻴﺏ‪ ،‬ﻭﺍﺭﺘﺒﺎﻁﻬﺎ ﺒﺎﺴﺘﺸﺭﺍﻑ‬

‫ﺍﻟﻤﺴﺘﻘﺒل‪:‬‬
‫ﺧﻠﻖ ﺍﷲ ﺗﻌﺎﱃ ﺍﻹﻧﺴﺎﻥ ﻭﺟﻌﻞ ﻟﻪ ﻋﻘﻼﹰ ﻣﻔﻜﺮ‪‬ﺍ ﺷﻐﻮﻓﹰﺎ‪ ،‬ﻻ ﻳﺴﺘﻘﺮ ﻭﻻ ﻳﻄﻤﺌﻦ ﺣﱴ ﻳﻬﺘﺪﻱ‬
‫ﺇﱃ ﺃﺻﻞ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﻭﻣﺒﺪﺋﻪ‪ ،‬ﻭﻧﺸﺄﺓ ﺍﻹﻧﺴﺎﻥ ﻭﺧﻠﻘﻪ‪ ،‬ﻭﻣﺎ ﻳﻨﺘﻈﺮﻩ ﰲ ﻣﻌﺎﺩﻩ ﻭﺁﺧﺮﺗﻪ‪ ،‬ﻓﻬﺪﻯ‬
‫ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ ﺑﺘﻤﺎﻡ ﺣﻜﻤﺘﻪ ﻭﻋﻠﻤﻪ ﻣﻦ ﺁﻣﻦ ﻣﻦ ﺧﻠﻘﻪ ﺇﱃ ﺃﺻﻞ ﻣﺘﲔ ﻳﺮﻗﻰ ﺑﺎﻹﻧﺴﺎﻥ ﻣﻦ ﻋﺎﱂ‬

‫)‪ (١‬ﺭﺣﻠﺔ ﻋﱪ ﺍﻟﻐﻴﺐ )ﺹ‪. .(٢٥ :‬‬

‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺍﻟﺸﻴﺨﺎﻥ‪ ،‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻙ‪ :‬ﺍﻹﳝﺎﻥ‪ ،‬ﺏ‪ :‬ﺳﺆﺍﻝ ﺟﱪﻳﻞ ﺍﻟﻨﱯ ‪ ،(٥٠ /٢٧ /١) ‬ﻭﻣﺴﻠﻢ‪ ،‬ﻙ‪ :‬ﺍﻹﳝـﺎﻥ‪ ،‬ﺏ‪:‬‬
‫ﺑﻴﺎﻥ ﺍﻹﳝﺎﻥ ﻭﺍﻹﺳﻼﻡ ﻭﺍﻹﺣﺴﺎﻥ )‪.(٨ /٢٦ /١‬‬
‫)‪ (٣‬ﻳﻨﻈﺮ‪ :‬ﺃﺻﻮﻝ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻐﻴﺐ )ﺹ‪.(٢٩ - ٢٨ :‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪٣٣‬‬
‫ﺍﶈﺴﻮﺳﺎﺕ ﻭﺍﳌﺎﺩﻳﺎﺕ ﺇﱃ ﻋﺎﱂ ﺍﻟﻐﻴﺐ‪ ،‬ﻣﺘﻠﻤﺴ‪‬ﺎ ﺑﺬﻟﻚ ﺣﺎﺟﺔ ﺍﻟﻨﻔﺲ ﺍﻟﺒﺸﺮﻳﺔ ﺍﳌﻔﻄﻮﺭﺓ ﻋﻠﻰ‬
‫ﺣﺐ ﻣﻌﺮﻓﺔ ﺍﻟﻐﻴﺐ؛ ﻟﻴﺤﻘﻖ ﺑﺬﻟﻚ ﺃﲰﻰ ﻣﺮﺍﺗﺐ ﺍﻟﻌﺒﻮﺩﻳﺔ ﷲ ﺗﻌﺎﱃ‪ ،‬ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪# " !﴿ :‬‬
‫‪: 9 8 7 6 5 4 3 2 1 0 / . - , + * )( '& % $‬‬
‫; <=> ? @‪ ،(١)﴾K J IHG F EDC BA‬ﻓﻼ ﻫﺪﺍﻳﺔ ﻭﻻ ﻓﻼﺡ‬
‫ﻟﻠﻌﺒﺪ ﺇﻻﹼ ﺑﺘﺴﻠﻴﻢ ﻋﻘﻠﻪ ﻭﺇﺩﺭﺍﻛﻪ ﳌﺎ ﺃﻃﻠﻌﻪ ﻋﻠﻴﻪ ﻋﻼﱠﻡ ﺍﻟﻐﻴﻮﺏ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﺣﱴ ﻳﺼﺒﺢ ﻋﺎﱂ ﺍﻟﻐﻴﺐ‬
‫ﻋﻨﺪﻩ ﻛﺄﻧﻪ ﻋﺎﱂ ﺷﻬﺎﺩﺓ‪.‬‬
‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪Z Y X W V U T S R Q﴿ :‬‬
‫[ \]^ _ `‪.(٢)﴾a‬‬
‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪Â Á À ¿ ¾ ½ ¼ » º ¹ ¸ ¶ µ´ ³ ² ± °﴿ :‬‬
‫‪Ô ÓÒ Ñ Ð Ï Î ÍÌ Ë Ê É È Ç Æ Å ÄÃ‬‬
‫‪.(٣)﴾ÖÕ‬‬
‫ﻭﺑﺸﺮ ﺍﷲ ﻣﻦ ﺁﻣﻦ ﺑﺎﻟﻐﻴﺐ ﲟﻐﻔﺮﺓ ﺍﻟﺬﻧﻮﺏ‪ ،‬ﻭﺩﺧﻮﻝ ﺟﻨﺔ ﺍﳋﻠﺪ ﰲ ﺍﻵﻳﺎﺕ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫﴿ ¡ ‪ ،(٤)﴾¬ « ª © ¨§ ¦ ¥ ¤ £ ¢‬ﻭﻗﻮﻟﻪ‬
‫ﺗﻌﺎﱃ‪è ç æ å ä ã â á à ß Þ Ý Ü Û Ú Ù﴿ :‬‬
‫‪.(٥)﴾ôóñðï î íì ëêé‬‬
‫ﻭﺍﻹﳝﺎﻥ ﺑﺎﻟﻐﻴﺐ ﺃﻋﻠﻰ ﻣﺮﺍﺗﺐ ﺍﻹﳝﺎﻥ ﻭﺃﻓﻀﻠﻬﺎ؛ ﻷﻧﻪ ﻗﻮﺍﻡ ﻫﺬﺍ ﺍﻟﺪﻳﻦ‪ ،‬ﻓﺠﻤﻴﻊ ﻣﺎ ﺃﺗﻰ ﺑﻪ‬
‫ﺍﻟﺮﺳﻞ ﻛﺎﻥ ﰲ ﻳﻮﻡ ﻣﻦ ﺍﻷﻳﺎﻡ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺒﺸﺮ ﻋﺎﻟﹶﻢ‪ ‬ﻏﻴﺐ ﱂ ﻳﺼﻞ ﺇﻟﻴﻪ ﻋﻠﻤﻬﻢ‪ ،‬ﻭﺑﺈﺭﺳﺎﻝ ﺍﻟﺮﺳﻞ‬
‫ﻭﺇﻧﺰﺍﻝ ﺍﻟﻜﺘﺐ ﻳﻜﻮﻥ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻐﻴﺐ ﺃﺳﺎﺱ ﺍﻹﳝﺎﻥ‪ ،‬ﻓﻼ ﻳﺴﻤﻰ ﻣﺆﻣﻨ‪‬ﺎ ﺇﻻ ﻣﻦ ﺁﻣﻦ ﺑﺄﻥ ﻟﻠﺨﻠﻖ‬

‫)‪ (١‬ﺍﻟﺒﻘﺮﺓ‪.(٥ -١) :‬‬

‫)‪ (٢‬ﺍﻷﻧﺒﻴﺎﺀ‪.(٤٩ – ٤٨) :‬‬
‫)‪ (٣‬ﻓﺎﻃﺮ‪.(١٨) :‬‬
‫)‪ (٤‬ﻳﺲ‪.(١١) :‬‬
‫)‪ (٥‬ﻕ‪.(٣٥ – ٣٢) :‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪٣٤‬‬
‫ﺧﺎﻟﻘﹰﺎ ﻭﻫﺬﺍ )ﻏﻴﺐ(‪ ،‬ﻭﻻ ﻳﺴﻤﻰ ﻣﺆﻣﻨ‪‬ﺎ ﺇﻻ ﻣﻦ ﺁﻣﻦ ﺑﺄﻥ ﻟﻠﺨﻠﻖ ﻣﺒﺪﺃﹰ ﻭﻣﻌﺎﺩ‪‬ﺍ ﻭﻫﺬﺍ )ﻏﻴﺐ(‪ ،‬ﻭﻻ‬
‫ﻳﺴﻤﻰ ﻣﺆﻣﻨ‪‬ﺎ ﺇﻻ ﻣﻦ ﺁﻣﻦ ﺑﺄﻥ ﻟﻸﻋﻤﺎﻝ ﺣﺴﺎﺑ‪‬ﺎ ﻭﺟﺰﺍﺀً ﻭﻫﺬﺍ )ﻏﻴﺐ(‪.‬‬
‫ﻓﻼ ﻳﺴﻤﻰ ﻣﺆﻣﻨ‪‬ﺎ ﺇﻻ ﻣﻦ ﺁﻣﻦ ﺑﺎﻟﻐﻴﺐ ﺇﲨﺎﻻﹰ ﺩﻭﻥ ﺗﻔﺼﻴﻞ‪ ،‬ﺇﺫ ﻟﻮ ﻛﺎﻥ ﺍﻹﳝﺎﻥ ﻭﺍﺟﺒ‪‬ﺎ ﻋﻠﻰ‬
‫ﺍﻟﺘﻔﺼﻴﻞ ﳌﺎ ﺩﺧﻞ ﺃﻛﺜﺮ ﺍﻷﻣﺔ ﺍﳉﻨﺔ ﺇﻻ ﺑﻌﻠﻢ ﻛﻌﻠﻢ ﺍﻟﻨﱯ ‪ ‬ﻭﻛﺒﺎﺭ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﻓﺈﻥ‬
‫ﺃﻛﺜﺮ ﺍﻷﻣﺔ ﻻ ﻳﺴﺘﻄﻴﻌﻮﻥ ﻫﺬﻩ ﺍﳌﻌﺮﻓﺔ؛ ﻭﳍﺬﺍ ﻛﺎﻥ ﺍﻟﺼﻮﺍﺏ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﺃﻥ ﺍﻟﻘﺪﺭ‬
‫ﺍﻟﺬﻱ ﻳﺜﺒﺖ ﺑﻪ ﻟﻠﻌﺒﺪ ﻭﺻﻒ ﺍﻹﺳﻼﻡ ﻫﻮ ﲢﻘﻴﻖ ﺃﺻﻞ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻫﻮ )ﺍﻹﳝﺎﻥ ﺍ‪‬ﻤﻞ(‪.‬‬
‫ﻳﻘﻮﻝ ﺍﺑﻦ ﺃﰊ ﺍﻟﻌﺰ)‪ (١‬ﰲ ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ‪» :‬ﻭﻻ ﺭﻳﺐ ﺃﻧﻪ ﳚﺐ ﻋﻠﻰ ﻛﻞ ﺃﺣﺪ ﺃﻥ ﻳﺆﻣﻦ ﲟﺎ‬
‫ﺟﺎﺀ ﺑﻪ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﺇﳝﺎﻧ‪‬ﺎ ﻋﺎﻣ‪‬ﺎ ﳎﻤﻼﹰ‪ ،‬ﻭﻻ ﺭﻳﺐ ﺃﻥ ﻣﻌﺮﻓﺔ ﻣﺎ ﺟﺎﺀ ﺑﻪ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﻋﻠﻰ‬
‫ﺍﻟﺘﻔﺼﻴﻞ ﻓﺮﺽ ﻋﻠﻰ ﺍﻟﻜﻔﺎﻳﺔ‪ ،‬ﻓﺈﻥ ﺫﻟﻚ ﺩﺍﺧﻞ ﰲ ﺗﺒﻠﻴﻎ ﻣﺎ ﺑﻌﺚ ﺍﷲ ﺑﻪ ﺭﺳﻮﻟﻪ ‪ ،‬ﻭﺩﺍﺧﻞ ﰲ‬
‫ﺗﺪﺑﺮ ﺍﻟﻘﺮﺁﻥ ﻭﻋﻘﻠﻪ ﻭﻓﻬﻤﻪ‪ ،‬ﻭﻋﻠﻢ ﺍﻟﻜﺘﺎﺏ ﻭﺍﳊﻜﻤﺔ‪ ،‬ﻭﺣﻔﻆ ﺍﻟﺬﻛﺮ‪ ،‬ﻭﺍﻟﺪﻋﺎﺀ ﺇﱃ ﺳﺒﻴﻞ ﺍﻟﺮﺏ‬
‫ﺑﺎﳊﻜﻤﺔ ﻭﺍﳌﻮﻋﻈﺔ ﺍﳊﺴﻨﺔ‪ ،‬ﻭﺍ‪‬ﺎﺩﻟﺔ ﺑﺎﻟﱵ ﻫﻲ ﺃﺣﺴﻦ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ ﳑﺎ ﺃﻭﺟﺒﻪ ﺍﷲ ﻋﻠﻰ ﺍﳌﺆﻣﻨﲔ‪،‬‬
‫ﻓﻬﻮ ﻭﺍﺟﺐ ﻋﻠﻰ ﺍﻟﻜﻔﺎﻳﺔ ﻣﻨﻬﻢ‪.‬‬
‫ﻭﺃﻣﺎ ﻣﺎ ﳚﺐ ﻋﻠﻰ ﺃﻋﻴﺎ‪‬ﻢ‪ ،‬ﻓﻬﺬﺍ ﻳﺘﻨﻮﻉ ﺑﺘﻨﻮﻉ ﻗﺪﺭﻫﻢ‪ ،‬ﻭﺣﺎﺟﺘﻬﻢ ﻭﻣﻌﺮﻓﺘﻬﻢ‪ ،‬ﻭﻣﺎ ﺃﻣﺮ ﺑﻪ‬
‫ﺃﻋﻴﺎ‪‬ﻢ‪ ،‬ﻭﻻ ﳚﺐ ﻋﻠﻰ ﺍﻟﻌﺎﺟﺰ ﻋﻦ ﲰﺎﻉ ﺑﻌﺾ ﺍﻟﻌﻠﻢ‪ ،‬ﺃﻭ ﻋﻦ ﻓﻬﻢ ﺩﻗﻴﻘﺔ ﻣﺎ ﳚﺐ ﻋﻠﻰ ﺍﻟﻘﺎﺩﺭ‬
‫ﻋﻠﻰ ﺫﻟﻚ«)‪.(٢‬‬
‫ﻭﳑﺎ ﻳﺪﻝ ﻋﻠﻰ ﻣﻨـﺰﻟﺔ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻐﻴﺐ ﺃﻳﻀ‪‬ﺎ ﺣﺪﻳﺚ ﺃﰊ ﲨﻌﺔ ‪ ‬ﻗﺎﻝ‪)) :‬ﺗﻐﺪﻳﻨﺎ ﻣﻊ‬
‫ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻭﻣﻌﻨﺎ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﺑﻦ ﺍﳉﺮﺍﺡ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ :‬ﺃﺣﺪ‪ ‬ﺧﲑ ﻣﻨﺎ؟ ﺃﺳﻠﻤﻨﺎ ﻣﻌﻚ‬
‫ﻭﺟﺎﻫﺪﻧﺎ ﻣﻌﻚ‪ .‬ﻗﺎﻝ‪ :‬ﻧﻌﻢ‪ ،‬ﻗﻮﻡ ﻳﻜﻮﻧﻮﻥ ﻣﻦ ﺑﻌﺪﻛﻢ ﻳﺆﻣﻨﻮﻥ ﰊ ﻭﱂ ﻳﺮﻭﱐ(()‪.(٣‬‬

‫)‪ (١‬ﺍﺑﻦ ﺃﰊ ﺍﻟﻌﺰ‪ :‬ﻋﻠﻲ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺍﻟﻌﺰ ﺍﻟﺪﻣﺸﻘﻲ ﻋﻼﺀ ﺍﻟﺪﻳﻦ ﺍﳊﻨﻔﻲ‪ ،‬ﻭﻟﺪ ﺳﻨﺔ ‪٧٣١‬ﻫ‪ ،‬ﺗﻮﰱ ﺳـﻨﺔ‬
‫‪٧٩٢‬ﻫ‪ ،‬ﻣﻦ ﻣﺼﻨﻔﺎﺗﻪ‪ :‬ﺍﻟﺘﻨﺒﻴﻪ ﻋﻠﻰ ﻣﺸﻜﻼﺕ ﺍﳍﺪﺍﻳﺔ‪ ،‬ﺍﻟﻨﻮﺭ ﺍﻟﻼﻣﻊ ﻓﻴﻤﺎ ﻳﻌﻤﻞ ﺑﻪ ﰲ ﺍﳉـﺎﻣﻊ )ﻛـﺸﻒ ﺍﻟﻈﻨـﻮﻥ‪،‬‬
‫‪.(٧٢٦ /٥‬‬
‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻄﺤﺎﻭﻳﺔ )ﺹ‪.(١١٢ - ١١١ :‬‬
‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ ﰲ ﻣﺴﻨﺪ ﺃﰊ ﲨﻌﺔ ﺣﺒﻴﺐ ﺑﻦ ﺳﺒﺎﻉ ‪ (١٧٠١٨ /١٠٦ /٤) ‬ﻭﺍﳊﺎﻛﻢ ﰲ ﺍﳌـﺴﺘﺪﺭﻙ ﻙ‪ :‬ﻣﻌﺮﻓـﺔ‬
‫ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﺏ‪ :‬ﺫﻛﺮ ﻓﻀﺎﺋﻞ ﺍﻷﻣﺔ ﺑﻌﺪ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘـﺎﺑﻌﲔ )‪ (٦٩٩٢ /٩٥ /٤‬ﻭﺻـﺤﺤﻪ ﺍﻷﻟﺒـﺎﱐ ﰲ ﺍﻟﺴﻠـﺴﻠﺔ‬
‫ﺍﻟﺼﺤﻴﺤﺔ )‪.(٩٠٧ /٧‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
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‫ﻓﻘﺪ ﺃﻋﻄﻰ ﺍﷲ ﺗﻌﺎﱃ ﺃﻣﺘﻪ ﺑﻌﺪ ﻋﻬﺪ ﻧﺒﻴﻪ ‪ ‬ﻫﺬﻩ ﺍﳋﲑﻳﺔ ﺑﺈﳝﺎ‪‬ﻢ ﺑﺎﻟﻐﻴﺐ ﺍﻟﺬﻱ ﺻﺪ‪‬ﻗﻮﺍ ﺑﻪ‬
‫ﻭﱂ ﻳ‪‬ﺸﺎﻫﺪﻭﻩ‪ ،‬ﺑﻴﻨﻤﺎ ﻗﺪ ﺷﻬﺪﻩ ﺃﺻﺤﺎﺏ ﺍﻟﻨﱯ ‪ ‬ﻣﻦ ﻗﺒﻞ ﻋ‪‬ﻴﺎﻧ‪‬ﺎ‪ ،‬ﻓﻤﻨـﺰﻟﺔ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻐﻴﺐ ﻣﻦ‬
‫ﺍﻟﺪﻳﻦ ﻋﻈﻴﻤﺔ‪ ،‬ﻓﻬﻮ ﺃﺳﺎﺱ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻟﺐ ﺍﻟﻌﻘﻴﺪﺓ‪ ،‬ﻭﻓﻄﺮﺓ ﺍﻟﺒﺸﺮﻳﺔ ﺍﻟﺴﻮﻳﺔ‪.‬‬
‫ﰒ ﺇﻥ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻐﻴﺐ ﺃﺻﻞ ﻋﻘﺪﻱ‪ ،‬ﻭﺭﻛﻦ ﺇﳝﺎﱐ ﻣﺘﲔ‪ ،‬ﻭﻣﻘﺘﻀ‪‬ﻰ ﻋﻈﻴﻢ ﻣﻦ ﻣﻘﺘﻀﻴﺎﺕ‬
‫ﺇﺧﻼﺹ ﺍﻟﻌﺒﻮﺩﻳﺔ ﺍﻟﱵ ﺧﻠﻖ ﺍﷲ ﺍﳋﻠﻖ ﻟﺘﺤﻘﻴﻘﻬﺎ‪ ،‬ﻭﻣﻦ ﺟﺎﻧﺐ ﺁﺧﺮ ﻓﺎﳌﺴﺘﻘﺒﻞ ﺍﻟﺬﻱ ﳛﺎﻭﻝ‬
‫ﺍﻹﻧﺴﺎﻥ ﺍﺳﺘﺸﺮﺍﻓﻪ ﻳﻌﺪ ﺃﻣﺮ‪‬ﺍ ﻏﻴﺒﻴ‪‬ﺎ ﱂ ﺗﺪﺭﻛﻪ ﺣﻮﺍﺳﻪ‪ ،‬ﺇﺫﻥ ﻻﺑﺪ ﻟﻜﻞ ﻣﻦ ﺃﺭﺍﺩ ﺍﺳﺘﺸﺮﺍﻑ‬
‫ﺍﳌﺴﺘﻘﺒﻞ ﺃﻥ ﻳﺴﺘﻘﻲ ﳕﺎﺫﺟﻪ ﺍﻻﺳﺘﺸﺮﺍﻓﻴﺔ ﻭﺗﻄﻠﻌﺎﺗﻪ ﺍﳌﺴﺘﻘﺒﻠﻴﺔ ﺑﻨﺎﺀً ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻌﻘﻴﺪﺓ‪ ،‬ﻓﺎﷲ ‪‬‬
‫ﻣﻊ ﻛﻮﻧﻪ ﺟﻌﻞ ﺃﺳﺒﺎﺑ‪‬ﺎ ﻭﺳﻨﻨ‪‬ﺎ ﻭﻃﺮﻗﹰﺎ ﻳﺘﻄﻠﱠﻊ ‪‬ﺎ ﺍﳌﺴﻠﻢ ﻋﻠﻰ ﺑﻌﺾ ﺃﻣﻮﺭ ﻣﺴﺘﻘﺒﻠﻪ‪ ،‬ﺇﻻﹼ ﺃﻥ ﺍﳉﺰﻡ‬
‫ﺑﺘﺤﻘﻖ ﻫﺬﺍ ﺍﻟﺘﻄﻠﻊ ﻭﻣﻌﺮﻓﺔ ﺗﻔﺎﺻﻴﻞ ﺃﺣﺪﺍﺛﻪ ﻏﲑ ﳑﻜﻦ ﻷﻱ ﺃﺣﺪ ﻛﺎﺋﻨ‪‬ﺎ ﻣﻦ ﻛﺎﻥ‪ ،‬ﻓﻤﻦ ﺍﺩ‪‬ﻋﻰ‬
‫ﺫﻟﻚ ﻓﻘﺪ ﺃﻋﻈﻢ ﻋﻠﻰ ﺍﷲ ﺍﻟﻔﺮﻳﺔ‪ ،‬ﻭﺗﻌﺪ‪‬ﻯ ﻋﻠﻰ ﺻﻔﺔ ﻋﻈﻴﻤﺔ ﺍﺧﺘﺺ ﺍﷲ ‪‬ﺎ‪ ،‬ﻭﻫﻲ )ﻋﻠﻢ ﺍﻟﻐﻴﺐ(‬
‫ﻓﻼ ﻳ‪‬ﻌﺪ‪ ‬ﺗﻄﻠﻌﻪ ﻭﺍﺳﺘﺸﺮﺍﻓﻪ ﻫﺬﺍ ﺇﻻﹼ ﺍﻓﺘﺮﺍﺀً ﻭﺩﺟﻼﹰ‪ ،‬ﻣﻬﻤﺎ ﻭﺿﻊ ﻟﻪ ﻣﻦ ﻣﺆﻛﺪﺍﺕ‪ ،‬ﻭﺑﺮﺍﻫﲔ‬
‫ﻭﻋﻼﻣﺎﺕ‪.‬‬

‫ﺍﻟﻤﻁﻠﺏ ﺍﻟﺜﺎﻟﺙ‪ :‬ﺃﻗﺴﺎﻡ ﺍﻟﻐﻴﺏ‪:‬‬

‫ﻳ‪‬ﻘﺴ‪‬ﻢ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻐﻴﺐ ﺇﱃ ﺃﻗﺴﺎﻡ ﻣﺘﻌﺪﺩﺓ ﺑﺎﻋﺘﺒﺎﺭﺍﺕ ﻣﺘﺒﺎﻳﻨﺔ‪ ،‬ﲣﺘﻠﻒ ﻣﻦ ﻋﺎﻟِﻢ ﻵﺧﺮ‪ ،‬ﻓﻤﻨﻬﻢ‬
‫ﻣﻦ ﻳﺪﺧﻞ ﻗﺴﻤ‪‬ﺎ ﻣﻦ ﺃﻗﺴﺎﻣﻪ ﺑﺎﻋﺘﺒﺎﺭ ﻣﻌﲔ‪ ،‬ﻭﺍﻵﺧﺮ ﳜﺮﺟﻪ ﻻﻋﺘﺒﺎﺭ ﻣﻌﲔ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﺸﺮﺡ‬
‫ﻭﻳ‪‬ﻔﺼ‪‬ﻞ)‪…(١‬ﻭﻣﻨﻬﺎ ﻫﺬﺍ ﺍﻟﺘﻘﺴﻴﻢ‪:‬‬
‫ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ‪ :‬ﺍﻟﻐﻴﺐ ﺍﳊﻘﻴﻘﻲ ﺃﻭ ﺍﳌﻄﻠﻖ‪:‬‬
‫»ﻭﻫﻮ ﻣﺎ ﻳﻐﻴﺐ ﻋﻦ ﺍﳊﻮﺍﺱ ﻭﺍﻟﻌﻘﻮﻝ ﻣﻌ‪‬ﺎ‪ ،‬ﻭﻻ ﻳﻌﻠﻤﻪ ﺇﻻ ﺍﷲ ‪ ،‬ﻓﻬﻮ ﳏﺠﻮﺏ ﻋﻦ‬
‫ﺍﳋﻠﻖ ﲨﻴﻌ‪‬ﺎ‪ ،‬ﻭﻻ ﳝﻜﻦ ﳌﺨﻠﻮﻕ ﺃﻥ ﻳﻌﻠﻤﻪ«)‪ ،(٢‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﻐﻴﺐ ﺍﻟﺬﻱ ﺗﺘﻨﺎﻭﻟﻪ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ‪،‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪ ،(٣)﴾@ ? > = < ; : 9 8 7﴿ :‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪¿ ¾﴿ :‬‬

‫)‪ (١‬ﺗﻘﺴﻴﻤﺎﺕ ﺍﻟﻐﻴﺐ‪ ،‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺘﻨﺒﺆ ﺑﺎﻟﻐﻴﺐ ﻋﻨﺪ ﺍﻟﻔﻼﺳﻔﺔ ﺍﳌﻨﺘﺴﺒﲔ ﺇﱃ ﺍﻹﺳﻼﻡ )ﺹ‪ ،(٩٧ - ٩٢ :‬ﺃﺻـﻮﻝ ﺍﻹﳝـﺎﻥ‬
‫ﺑﺎﻟﻐﻴﺐ )ﺹ‪.(٦٩ - ٤٧ :‬‬
‫)‪ (٢‬ﻋﺎﱂ ﺍﻟﻐﻴﺐ ﻭﺍﻟﺸﻬﺎﺩﺓ ﰲ ﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ )ﺹ‪.(٧٨ :‬‬
‫)‪ (٣‬ﺍﻟﻨﻤﻞ‪.(٦٥) :‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪٣٦‬‬
‫‪Ô Ó Ò Ñ Ð Ï Î Í Ì ËÊ É È Ç Æ Å Ä Ã Â Á À‬‬
‫‪.(١)﴾Þ ÝÜ ÛÚÙ Ø× Ö Õ‬‬
‫ﻭﻫﺬﺍ ﺍﻟﻘﺴﻢ ﻟﻪ ﻧﻮﻋﺎﻥ‪:‬‬
‫ﺍﻟﻨﻮﻉ ﺍﻷﻭﻝ‪ :‬ﻣﺎ ﺃﺧﱪ ﺍﷲ ﺗﻌﺎﱃ ﺑﺄﻧﻪ ﻗﺪ ﻛﺘﻤﻪ ﻋﻦ ﺧﻠﻘﻪ ﲨﻴﻌ‪‬ﺎ‪ ،‬ﻭﻣﻨﻬﻢ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﻼﺋﻜﺔ‬
‫ﺑﻨﺺ ﺻﺮﻳﺢ‪ ،‬ﻣﺜﺎﻟﻪ‪ :‬ﻋﻠﻢ ﻗﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ‪ ،‬ﻭﻋﻠﻢ ﻣﻔﺎﺗﺢ ﺍﻟﻐﻴﺐ ﺍﳌﺬﻛﻮﺭﺓ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪¾ ½﴿ :‬‬
‫¿ ‪Ñ Ð ÏÎ Í Ì Ë Ê É ÈÇ Æ Å Ä Ã Â Á À‬‬
‫‪.(٢)﴾ÚÙØ ×ÖÕÔÓ Ò‬‬
‫ﻭﻣﺎ ﺟﺎﺀ ﰲ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ‪ -‬ﻋﻦ ﺍﻟﻨﱯ ‪ ‬ﻗﺎﻝ‪)) :‬ﻣﻔﺎﺗﻴﺢ ﺍﻟﻐﻴﺐ‬
‫ﲬﺲ ﻻ ﻳﻌﻠﻤﻬﻦ ﺇﻻ ﺍﷲ‪ ،‬ﻻ ﻳﻌﻠﻢ ﻣﺎ ﺗﻐﻴﺾ ﺍﻷﺭﺣﺎﻡ ﺇﻻ ﺍﷲ‪ ،‬ﻭﻻ ﻳﻌﻠﻢ ﻣﺎ ﰲ ﻏﺪ ﺇﻻ ﺍﷲ‪ ،‬ﻭﻻ‬
‫ﻳﻌﻠﻢ ﻣﱴ ﻳﺄﰐ ﺍﳌﻄﺮ ﺃﺣﺪ ﺇﻻ ﺍﷲ‪ ،‬ﻭﻻ ﺗﺪﺭﻱ ﻧﻔﺲ ﺑﺄﻱ ﺃﺭﺽ ﲤﻮﺕ ﺇﻻ ﺍﷲ‪ ،‬ﻭﻻ ﻳﻌﻠﻢ ﻣﱴ ﺗﻘﻮﻡ‬
‫ﺍﻟﺴﺎﻋﺔ ﺇﻻ ﺍﷲ(()‪.(٣‬‬
‫ﻭﻣﻔﺎﺗﻴﺢ ﺍﻟﻐﻴﺐ ﻫﺬﻩ ﻛﺬﹶﺏ‪ ‬ﻣﻦ ﺍﺩﻋﻰ ﻣﻌﺮﻓﺘﻪ ﺑﺸﻲﺀ ﻣﻨﻬﺎ؛ ﻓﻬﻲ ﳐﺘﺼﺔ ﺑﺎﷲ ‪.(٤)‬‬
‫ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﱐ‪» :‬ﻣﺎ ﱂ ﻳﺮﺩ ﻓﻴﻪ ﻧﺺ ﺻﺮﻳﺢ ﰲ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻗﺪ ﻛﺘﻤﻪ ﻋﻦ ﺍﳋﻠﻖ ﲨﻴﻌ‪‬ﺎ‪ ،‬ﻓﻠﻪ‬
‫‪ ‬ﺃﻥ ﻳ‪‬ﻄﹾﻠِﻊ ﻣﻦ ﻳﺸﺎﺀ ﻣﻦ ﺭﺳﻠﻪ ﻋﻠﻰ ﻣﺎ ﺷﺎﺀ ﻣﻨﻪ‪ ،‬ﻭﻻ ﻳ‪‬ﻄﻠﻊ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﺃﺣﺪ‪‬ﺍ ﻏﲑ ﺍﻟﺮﺳﻞ‬
‫ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ«)‪.(٥‬‬
‫ﻭﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻫﻮ ﺍﳌﺸﺎﺭ ﺇﻟﻴﻪ ﰲ ﻗﻮﻟﻪ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ‪ÍÌË Ê ÉÈ Ç﴿ :‬‬
‫‪ ،(٦)﴾Ó Ò Ñ Ð Ï Î‬ﻭﻗﻮﻟﻪ ‪£ ¢ ¡  ~ } | { z y﴿ :‬‬

‫)‪ (١‬ﺍﻷﻧﻌﺎﻡ‪.(٥٩) :‬‬

‫)‪ (٢‬ﻟﻘﻤﺎﻥ‪.(٣٤) :‬‬
‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ‪ ،‬ﻙ‪ :‬ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺏ‪ :‬ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪ ﴿ :‬ﻋ‪‬ﺎﻟِﻢ‪ ‬ﺍﻟﹾﻐ‪‬ﻴ‪‬ﺐِ ﻓﹶﻼﹶ ﻳ‪‬ﻈﹾﻬِﺮ‪ ‬ﻋ‪‬ﻠﹶـﻰ ﻏﹶﻴ‪‬ﺒِـﻪِ ﺃﹶﺣ‪‬ـﺪ‪‬ﺍ ﴾‬
‫)‪.(٦٩٤٤ /٢٦٨٧ /٦‬‬
‫)‪ (٤‬ﻳﻨﻈﺮ‪ :‬ﻋﺎﱂ ﺍﻟﻐﻴﺐ ﻭﺍﻟﺸﻬﺎﺩﺓ )ﺹ‪.(٧٩-٧٨ :‬‬
‫)‪ (٥‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪) ،‬ﺹ‪.(٨٠ :‬‬
‫)‪ (٦‬ﺍﳉﻦ‪.(٢٧-٢٦) :‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪٣٧‬‬
‫‪.(١)﴾¸¶ µ´ ³²± °¯ ® ¬« ª© ¨§ ¦ ¥¤‬‬
‫ﻭﻫﻮ ﺃﻳﻀ‪‬ﺎ ﻣﺎ ﺃﻃﹾﻠﻊ ﻋﻠﻴﻪ ﺑﻌﺾ ﺃﻧﺒﻴﺎﺋﻪ ﻭﺭﺳﻠﻪ‪ ،‬ﻛﻤﺎ ﺟﺎﺀ ﰲ ﻗﺼﺔ ﻳﻮﺳﻒ ‪ ‬ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫﴿‪ ،(٢)﴾Ñ Ð Ï Î Í Ì Ë Ê É È Ç‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ ﰲ ﻗﺼﺔ‬
‫ﻋﻴﺴﻰ ‪.(٣)﴾po nmlk j﴿ :‬‬
‫ﻭﻛﺬﻟﻚ ﻣﺎ ﺃﻃﻠﻊ ﺍﷲٌ ﺭﺳﻮﻟﹶﻪ ‪ ‬ﻋﻠﻴﻪ ﻣﻦ ﺃﺧﺒﺎﺭ ﺍﻟﻔﺘﻮﺣﺎﺕ ﺍﻟﱵ ﺳﺘﻘﻊ‪ ،‬ﻭﺍﺳﺘﺸﻬﺎﺩ ﺑﻌﺾ‬
‫ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻭﻋﻼﻣﺎﺕ ﺍﻟﺴﺎﻋﺔ ﻭﻏﲑﻫﺎ)‪.(٤‬‬
‫ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ‪ :‬ﺍﻟﻐﻴﺐ ﺍﻹﺿﺎﰲ ﺃﻭ ﺍﻟﻨﺴﱯ ﺃﻭ ﺍﳌﻘﻴﺪ‪:‬‬
‫ﻭﻫﻮ ﻣﺎ ﻏﺎﺏ ﻋﻠﻤﻪ ﻋﻦ ﺑﻌﺾ ﺍﳌﺨﻠﻮﻗﲔ ﺩﻭﻥ ﺑﻌﺾ‪ ،‬ﺃﻭ ﻏﺎﺏ ﻋﻨﻬﻢ ﰲ ﺣﺎﻝ ﺩﻭﻥ ﺣﺎﻝ‪،‬‬
‫ﲝﻴﺚ ﳝﻜﻦ ﺍﻟﺘﻌﺮﻳﻒ ﺑﻪ ﰲ ﺍﻟﺪﻧﻴﺎ ﺇﻣﺎ ﳎﻤﻼﹰ ﺑﺼﻮﺭﺓ ﻣﻄﻠﻘﺔ‪ ،‬ﺃﻭ ﺑﺸﺮﻭﻁ ﻭﺍﺳﺘﻌﺪﺍﺩﺍﺕ ﻟﺬﻟﻚ)‪.(٥‬‬

‫ﻭﻫﺬﺍ ﺍﻟﺘﻘﺴﻴﻢ ﻟﻪ ﻋﺪﺓ ﺃﻧﻮﺍﻉ‪:‬‬

‫ﺍﻟﻨﻮﻉ ﺍﻷﻭﻝ‪:‬‬
‫ﻧﻮﻉ ﻳﻌﻠﻤﻪ ﺑﻌﺾ ﺍﳌﺨﻠﻮﻗﺎﺕ ﺩﻭﻥ ﻏﲑﻫﻢ ﻣﻦ ﺍﳌﺨﻠﻮﻗﺎﺕ ﺍﻷﺧﺮﻯ‪ ،‬ﺳﻮﺍﺀ ﻣﻦ ﺍﻹﻧﺲ ﺃﻭ‬
‫ﺍﳉﻦ ﺃﻭ ﺍﳌﻼﺋﻜﺔ)‪ ،(٦‬ﻓﺎﻹﻧﺲ ﻳﺘﻔﺎﻭﺗﻮﻥ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ ﰲ ﻣﻘﺪﺍﺭ ﺍﻟﻌﻠﻢ ﻭﻃﺒﻴﻌﺘﻪ‪ ،‬ﻓﻌﻠﻢ ﺍﻷﻧﺒﻴﺎﺀ ﻟﻴﺲ‬
‫ﻛﻌﻠﻢ ﺑﻘﻴﺔ ﺍﻟﺒﺸﺮ ﻭﻋﻠﻢ ﺍﻟﻌﻠﻤﺎﺀ ﻟﻴﺲ ﻛﻌﻠﻢ ﻋﺎﻣﺔ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﳉﻦ ﻳﻌﻠﻤﻮﻥ ﺃﺷﻴﺎﺀ ﻻ‬
‫ﻳﻌﻠﻤﻬﺎ ﺍﻹﻧﺲ‪ ،‬ﻭﺃﻳﻀ‪‬ﺎ ﺍﳌﻼﺋﻜﺔ ﳍﻢ ﻣﻦ ﺍﳋﺼﺎﺋﺺ ﺍﻟﻌﻠﻤﻴﺔ ﻣﺎ ﻟﻴﺲ ﻟﻐﲑﻫﻢ‪.‬‬
‫ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﱐ‪:‬‬
‫»ﺃﻥ ﻳﻐﻴﺐ ﺍﻟﺸﻲﺀ ﻋﻦ ﺣﻮﺍﺳﻚ‪ ،‬ﻭﻟﻜﻦ ﻳﺘﻨﺎﻭﻟﻪ ﻏﲑﻙ ﺑﺎﳌﺸﺎﻫﺪﺓ ﻛﺎﻟﻌﻠﻢ ﺑﺎﻷﻗﻄﺎﺭ ﺍﻟﻨﺎﺋﻴﺔ‪،‬‬

‫)‪ (١‬ﺁﻝ ﻋﻤﺮﺍﻥ‪.(١٧٩) :‬‬

‫)‪ (٢‬ﻳﻮﺳﻒ‪.(٣٧) :‬‬
‫)‪ (٣‬ﺁﻝ ﻋﻤﺮﺍﻥ‪.(٤٩) :‬‬
‫)‪ (٤‬ﻳﻨﻈﺮ‪ :‬ﻋﺎﱂ ﺍﻟﻐﻴﺐ ﻭﺍﻟﺸﻬﺎﺩﺓ )ﺹ‪.(٨١ :‬‬
‫)‪ (٥‬ﻳﻨﻈﺮ‪ :‬ﺩﺭﺀ ﺍﻟﺘﻌﺎﺭﺽ )‪ ،(٧٣ /٥‬ﻋﺎﱂ ﺍﻟﻐﻴﺐ ﻭﺍﻟﺸﻬﺎﺩﺓ )ﺹ‪ ،(٧٥ :‬ﺍﻹﳝﺎﻥ ﺑﺎﻟﻐﻴﺐ )ﺹ‪.(٣٢ :‬‬
‫)‪ (٦‬ﻳﻨﻈﺮ‪ :‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ )‪.(١١٠ /١٦‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪٣٨‬‬
‫ﻭﺍﻟﻄﺒﻘﺎﺕ ﺍﻷﺭﺿﻴﺔ‪ ،‬ﻭﺍﻷﺟﻬﺰﺓ ﺍﻟﺪﺍﺧﻠﻴﺔ ﻟﻺﻧﺴﺎﻥ ﻭﺍﳊﻴﻮﺍﻥ؛ ﻓﻬﺬﺍ ﻏﻴﺐ ﺑﺎﻟﻨﺴﺒﺔ ﻟﺒﻌﺾ ﺍﳋﻠﻖ‬
‫ﺩﻭﻥ ﺑﻌﺾ‪ ،‬ﻭﻗﺪ ﻳﻌﻠﻤﻪ ﺍﻟﻐﺎﺋﺐ ﻋﻨﻪ ﺑﺴﻤﺎﻉ ﺃﺧﺒﺎﺭﻩ ﺍﳌﺘﻮﺍﺗﺮﺓ ﻋﻤ‪‬ﻦ ﺷﺎﻫﺪﻩ ﻭﻋﻠﻤﻪ‪ ،‬ﻓﻴﻤﻜﻦ‬
‫ﻣﻌﺮﻓﺔ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻄﻠﻘﹰﺎ‪ ،‬ﻭﻋﻨﺪﺋﺬ ﻻ ﻳﻜﻮﻥ ﻏﻴﺒ‪‬ﺎ‪ ،‬ﺃﻱ ﺑﻌﺪ ﻫﺬﻩ ﺍﳌﻌﺮﻓﺔ«)‪.(١‬‬
‫ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﻟﺚ‪:‬‬
‫ﻫﻮ ﻣﺎ ﻏﺎﺏ ﻋﻦ ﳏﺴﻮﺱ ﺍﻟﻨﺎﺱ ﲨﻴﻌ‪‬ﺎ‪ ،‬ﻟﻜﻦ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﻟﺪﻳﻪ ﺍﺳﺘﻌﺪﺍﺩﺍﺕ ﻭﺷﺮﻭﻁ ﲤﻜﻨﻪ‬
‫ﻣﻦ ﺍﻟﻌﻠﻢ ﺑﻪ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﺒﺤﺚ ﻭﺍﻻﻛﺘﺸﺎﻑ‪ ،‬ﻛﺎﻟﻘﻮﺍﻧﲔ ﺍﻟﻜﻮﻧﻴﺔ ﻭﺍﻟﻜﻮﺍﻛﺐ ﺍﻟﺴﻤﺎﻭﻳﺔ ﺍﻟﱵ‬
‫﴿‪f e d‬‬ ‫ﻗﺎﻝ ﺍﷲ ﻓﻴﻬﺎ‪ ،(٢)﴾> = <﴿ :‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪:‬‬
‫‪ ،(٣)﴾g‬ﻭﻫﺬﻩ ﺍﻟﺸﺮﻭﻁ ﻭﺍﻷﺳﺒﺎﺏ ﺇﻣﺎ ﺃﻥ ﺗﻌﻠﻢ ﺑﺎﻟﺘﺠﺮﺑﺔ ﻭﺍﳌﻘﺎﻳﺴﺔ ﻛﻌﻠﻢ ﻣﺎ ﺳﻴﻘﻊ ﰲ‬
‫ﺍﻟﻌﺎﻡِ ﺍﳌﻘﺒﻞ ﻣﻦ ﺍﻟﻜﺴﻮﻑ ﻭﺍﳋﺴﻮﻑ‪ ،‬ﻭﺇﻣﺎ ﺑﺎﻻﺳﺘﺪﻻﻻﺕ ﺍﳌﻘﺒﻠﺔ ﻛﻌﻠﻢ ﺣﻴﺎﺓ ﺍﳉﻨﲔ ﲝﺮﻛﺘﻪ‪،‬‬
‫ﻭﻋﻠﻰ ﻋﻘﻞ ﺍﻟﺮﺟﻞ ﲟﻨﻄﻘﻪ)‪.(٤‬‬
‫ﺍﻟﻨﻮﻉ ﺍﻟﺮﺍﺑﻊ‪:‬‬
‫ﺃﻥ ﻳﻐﻴﺐ ﺍﻟﺸﻲﺀ ﻋﻦ ﺍﳊﻮﺍﺱ‪ ،‬ﻭﻻ ﳝﻜﻦ ﺍﻟﺘﻌﺮﻳﻒ ﺑﻪ ﰲ ﺍﻟﺪﻧﻴﺎ ﲝﺎﻝ ﻣﻦ ﺍﻷﺣﻮﺍﻝ‪،‬‬
‫ﻻﺧﺘﻼﻑ ﻃﺒﻴﻌﺘﻪ‪ ،‬ﻛﺎﳊﻴﺎﺓ ﺍﻟﱪﺯﺧﻴﺔ ﻭﻣﺎ ﻓﻴﻬﺎ‪ ،‬ﻓﻬﺬﺍ ﻏﻴﺐ ﻻ ﻧﺴﺘﻄﻴﻊ ﻣﻌﺮﻓﺘﻪ‪ ،‬ﻟﻜﻦ ﻧﻌﻘﻞ ﺧﱪﻩ‬
‫ﺍﻟﺼﺎﺩﻕ‪ ،‬ﻭﻻ ﻳﻌﺮﻓﻪ ﺇﻻ ﻣﻦ ﻳﻌﻴﺶ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ﺍﻟﱪﺯﺧﻴﺔ)‪.(٥‬‬
‫ﺍﻟﻨﻮﻉ ﺍﳋﺎﻣﺲ‪:‬‬
‫ﺃﻥ ﻳﻐﻴﺐ ﺍﻟﺸﻲﺀ ﻋﻦ ﺣﻮﺍﺳﻨﺎ‪ ،‬ﻭﻟﻜﻦ ﳝﻜﻦ ﺍﻟﺘﻌﺮﻳﻒ ﺑﻪ ﰲ ﺍﻟﺪﻧﻴﺎ ﻋﻠﻰ ﻭﺟﻪ ﳎﻤﻞ‪ ،‬ﻭﻣﻦ‬
‫ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﺎ ﺃﺧﱪﻧﺎ ﺑﻪ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﻧﻌﻴﻢ ﺍﳉﻨﺔ ﻭﻋﺬﺍﺏ ﺍﻟﻨﺎﺭ‪ ،‬ﻓﻘﺪ ﺃﺧﱪﻧﺎ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﰲ‬
‫ﺍﳉﻨﺔ ﻗﺼﻮﺭ‪‬ﺍ ﻭﻃﻴﻮﺭ‪‬ﺍ‪ ،‬ﻭﻋﺴﻼﹰ ﻭﻟﺒﻨ‪‬ﺎ‪ ،‬ﻭﻓﺎﻛﻬﺔﹰ ﻭﺣﺮﻳﺮ‪‬ﺍ‪ ،‬ﻓﻬﻲ ﺗﻮﺍﻓﻖ ﻣﺎ ﰲ ﺍﻟﺪﻧﻴﺎ ﰲ ﺍﻻﺳﻢ ﻓﻘﻂ‪،‬‬

‫)‪ (١‬ﻋﺎﱂ ﺍﻟﻐﻴﺐ ﻭﺍﻟﺸﻬﺎﺩﺓ )‪.(٧٦-٧٥‬‬

‫)‪ (٢‬ﺍﻷﻧﻌﺎﻡ‪.(٩٦) :‬‬
‫)‪ (٣‬ﺍﻹﺳﺮﺍﺀ‪.(١٢) :‬‬
‫)‪ (٤‬ﻳﻨﻈﺮ‪ :‬ﺩﺭﺀ ﺍﻟﺘﻌﺎﺭﺽ )‪ ،(٧٣ /٥‬ﻋﺎﱂ ﺍﻟﻐﻴﺐ ﻭﺍﻟﺸﻬﺎﺩﺓ )ﺹ‪ ،(٧٧ :‬ﺍﻹﳝﺎﻥ ﺑﺎﻟﻐﻴﺐ )ﺹ‪.(٣٢ :‬‬
‫)‪ (٥‬ﻳﻨﻈﺮ‪ :‬ﺩﺭﺀ ﺍﻟﺘﻌﺎﺭﺽ )‪ ،(٧٣ /٥‬ﻋﺎﱂ ﺍﻟﻐﻴﺐ ﻭﺍﻟﺸﻬﺎﺩﺓ )ﺹ‪.(٧٦ :‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪٣٩‬‬
‫ﻟﻜﻦ ﻻ ﻳﻌﻠﻢ ﺣﻘﻴﻘﺘﻬﺎ ﺇﻻ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻓﻬﻲ ﻏﻴﺐ ﻋﻠﻤﻨﺎﻩ ﺑﺸﻜﻞ ﳎﻤﻞ ﺩﻭﻥ ﺗﻔﺼﻴﻞ)‪.(١‬‬
‫ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺗﻘﺴﻴﻢ ﺍﻟﻐﻴﺐ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﺰﻣﺎﻥ‪:‬‬
‫ﻭﻫﺬﺍ ﺍﻟﻘﺴﻢ ﻳﻨﺪﺭﺝ ﲢﺘﻪ ﺛﻼﺛﺔ ﺃﻧﻮﺍﻉ‪:‬‬
‫ﺍﻟﻨﻮﻉ ﺍﻷﻭﻝ‪ :‬ﺍﻟﻐﻴﺐ ﺍﳌﺎﺿﻲ‪:‬‬
‫ﻭﻫﻮ ﻣﺎ ﺃﹸﺧﱪ ﻋﻨﻪ ﻣﻦ ﺃﺣﺪﺍﺙ ﺍﻟﺰﻣﺎﻥ ﺍﳌﺎﺿﻲ ﻣﻦ ﺑﺪﺍﻳﺔ ﺍﳋﻠﻴﻘﺔ ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪ ،‬ﻣﻦ ﻗﺼﺺ‬
‫ﺍﻷﻣﻢ ﻭﺍﻷﻧﺒﻴﺎﺀ ﺍﻟﺴﺎﺑﻘﲔ ﻭﺍﻟﱵ ﱂ ﻧﺸﻬﺪﻫﺎ‪ ،‬ﻭﻣﻦ ﻫﺬﺍ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪¢ ¡  ~ }﴿ :‬‬
‫‪ ،(٢)﴾¨ § ¦ ¥ ¤ £‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪% $ # " !﴿ :‬‬
‫& ' ( ) * ‪ ،(٣)﴾. - , +‬ﻭﻛﺬﻟﻚ ﻣﺎ ﻣﻀﻰ ﻣﻦ ﻋﺎﱂ ﺍﳉﻦ‬
‫ﻭﺍﳌﻼﺋﻜﺔ‪ ،‬ﻓﻜﻞ ﺫﻟﻚ ﻣﻦ ﻏﻴﺐ ﺍﳌﺎﺿﻲ ﺃﻳ‪‬ﺎ ﻛﺎﻥ‪ ،‬ﺳﻮﺍﺀ ﺃﻛﺎﻥ ﻏﻴﺒ‪‬ﺎ ﻣﻄﻠﻘﹰﺎ ﻛﻌﻠﻤﻨﺎ ﲞﻠﻖ ﺍﳉﻦ‬
‫ﻭﺍﳌﻼﺋﻜﺔ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ ﻣﻦ ﻋﺎﱂ ﻗﺒﻞ ﻭﺟﻮﺩ ﺍﻟﺒﺸﺮ‪ ،‬ﺃﻡ ﻣﺎ ﻛﺎﻥ ﻏﻴﺒ‪‬ﺎ ﻧﺴﺒﻴ‪‬ﺎ ﻛﻘﺼﺺ ﺍﻟﺴﺎﺑﻘﲔ‬
‫ﺑﺎﻟﻨﺴﺒﺔ ﻟﻼﺣﻘﲔ)‪.(٤‬‬
‫ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﱐ‪ :‬ﺍﻟﻐﻴﺐ ﺍﳊﺎﺿﺮ‪:‬‬
‫ﻭﻫﻮ ﻣﺎ ﻏﺎﺏ ﻋﻨﺎ ﰲ ﺯﻣﺎﻧﻨﺎ‪ ،‬ﺳﻮﺍﺀ ﺃﻛﺎﻥ ﻣﻄﻠﻘﹰﺎ ﻛﻌﻠﻤﻨﺎ ﺑﺎﺳﺘﻮﺍﺀ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﻋﺮﺷﻪ‪،‬‬
‫ﻭﺑﻌﺎﱂ ﺍﳌﻼﺋﻜﺔ ﺍﻟﻜﺮﺍﻡ ﺍﻟﻜﺎﺗﺒﲔ‪ ،‬ﻭﻭﺟﻮﺩ ﺍﳉﺎﻥ‪ ،‬ﻭﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ‪ ،‬ﻓﻜﻞ ﺫﻟﻚ ﻏﻴﺐ ﻋﻨﺎ ﺣﺎﺿﺮ‪‬‬
‫ﺍﻵﻥ ﰲ ﺯﻣﺎﻧﻨﺎ‪ ،‬ﺃﻡ ﻛﺎﻥ ﻧﺴﺒﻴ‪‬ﺎ ﻓﻤﺎ ﳚﺮﻱ ﺍﻵﻥ ﰲ ﺃﻗﻄﺎﺭ ﺍﻷﺭﺽ ﻏﻴﺐ ﺣﺎﺿﺮ‪ ،‬ﻗﺪ ﻳﻐﻴﺐ ﻋﻠﻰ‬
‫ﺃﺣﺪ ﺩﻭﻥ ﺃﺣﺪ‪ ،‬ﻭﻫﺬﺍ ﳝﻜﻦ ﻣﻌﺮﻓﺘﻪ ﺑﻮﺳﺎﺋﻞ ﺍﻹﻋﻼﻡ ﺍﻟﱵ ﺗﻨﻘﻞ ﻣﺒﺎﺷﺮﺓ)‪.(٥‬‬
‫ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻐﻴﺐ ﺍﳌﺴﺘﻘﺒﻞ‪:‬‬
‫ﻭﻫﻮ ﻛﻞ ﻣﺎ ﻳﻜﻮﻥ ﰲ ﻣﺴﺘﻘﺒﻞ ﺍﻷﻳﺎﻡ ﺳﻮﺍﺀ ﺃﻛﺎﻥ ﻣﻄﻠﻘﹰﺎ ﻻ ﻳﻌﻠﻤﻪ ﺇﻻ ﺍﷲ ‪ ،‬ﻛﻮﻗﺖ‬
‫ﺍﻟﺴﺎﻋﺔ‪ ،‬ﻭﺍﻷﺟﻞ‪ ،‬ﻭﺳﺎﺋﺮ ﻣﻔﺎﺗﺢ ﺍﻟﻐﻴﺐ ﺍﳋﻤﺴﺔ‪ ،‬ﺃﻡ ﻧﺴﺒﻴ‪‬ﺎ ﻛﺄﻥ ﻳﻜﻮﻥ ﻏﻴﺐ ﻣﺴﺘﻘﺒﻞ ﻟﻌﺼﺮ ﻣﻦ‬

‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺩﺭﺀ ﺍﻟﺘﻌﺎﺭﺽ )‪ ،(٧٣ /٥‬ﻋﺎﱂ ﺍﻟﻐﻴﺐ ﻭﺍﻟﺸﻬﺎﺩﺓ )ﺹ‪.(٧٦ :‬‬
‫)‪ (٢‬ﺍﻟﺮﻭﻡ‪.(٣-٢) :‬‬
‫)‪ (٣‬ﻏﺎﻓﺮ‪.(٧٨) :‬‬
‫)‪ (٤‬ﻳﻨﻈﺮ‪ :‬ﺍﻹﳝﺎﻥ ﺑﺎﻟﻐﻴﺐ )ﺹ‪.(٣٣ :‬‬
‫)‪ (٥‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ )ﺹ‪.(٣٣ :‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪٤٠‬‬
‫ﺍﻟﻌﺼﻮﺭ‪ ،‬ﺑﻴﻨﻤﺎ ﻫﻮ ﺣﺎﺿﺮ ﻣﻌﺎﺵ ﻟﻐﲑﻫﻢ‪ ،‬ﻣﺎﺿﻴ‪‬ﺎ ﻵﺧﺮﻳﻦ ﻣﻦ ﺑﻌﺪﻫﻢ‪ ،‬ﻭﻣﺜﺎﻟﻪ ﺇﺧﺒﺎﺭ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﻷﻧﺒﻴﺎﺋﻪ ﺑﺒﻌﺜﺔ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ‪ ‬ﻗﺒﻞ ﺑﻌﺜﺘﻪ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻳﺪﻭﺭ ﺍﳊﺪﻳﺚ ﰲ ﻓﺼﻮﻝ ﺍﻟﺒﺤﺚ‬
‫ﺍﻟﺘﺎﻟﻴﺔ ﻟﺒﻴﺎﻥ ﺍﻟﻄﺮﻕ ﺍﳌﻮﺻﻠﺔ ﺇﱃ ﻣﻌﺮﻓﺘﻪ‪ ،‬ﻭﺣﻜﻤﻬﺎ ﻭﻏﲑ ﺫﻟﻚ)‪.(١‬‬

‫ﺍﻟﻤﻁﻠﺏ ﺍﻟﺭﺍﺒﻊ‪ :‬ﺁﺜﺎﺭ ﻭﺜﻤﺭﺍﺕ ﺍﻹﻴﻤﺎﻥ ﺒﺎﻟﻐﻴﺏ‪:‬‬

‫ﺍﻹﻧﺴﺎﻥ ﺑﻄﺒﻴﻌﺘﻪ ﻳﺘﺄﺛﺮ ﻭﻳﺆﺛﺮ ﻓﻴﻤﻦ ﺣﻮﻟﻪ‪ ،‬ﻭﳑﺎ ﻻ ﺷﻚ ﻓﻴﻪ ﺃﻥ ﻟﻼﻋﺘﻘﺎﺩ ﺍﻟﺒﺎﻃﻦ ﺃﺛﺮ‪‬ﺍ ﻋﻈﻴﻤ‪‬ﺎ‬
‫ﻋﻠﻰ ﺳﻠﻮﻙ ﺍﻹﻧﺴﺎﻥ ﻭﻣﺒﺎﺩﺋﻪ ﻭﺗﺼﻮﺭﺍﺗﻪ‪ ،‬ﻓﺴﻠﻮﻙ ﺍﻹﻧﺴﺎﻥ ﻣﺎ ﻫﻮ ﺇﻻ ﻧﺘﺎﺝ ﺗﺮﺍﻛﻤﻲ ﳌﺎ ﻃﹸﺒﻊ ﻋﻠﻰ‬
‫ﻗﻠﺒﻪ ﻣﻦ ﻣﻌﺘﻘﺪﺍﺕ‪ ،‬ﻭﺍﳌﺴﻠﻢ ﻻﺑﺪ ﺃﻥ ﻳﺘﺄﺛﺮ ﲟﺪﻯ ﺍﻋﺘﻘﺎﺩﻩ ﺑﻮﺟﻮﺩ ﻏﻴﺐ‪ ،‬ﻭﺑﺈﳝﺎﻧﻪ ﺑﺄﻥ ﻫﺬﺍ ﺍﻟﻐﻴﺐ‬
‫ﻻ ﻳﻌﻠﻤﻪ ﺇﻻ ﺍﷲ ﻭﺣﺪﻩ‪ ،‬ﻭﲝﺴﺐ ﻗﻮﺓ ﺇﳝﺎﻥ ﺍﳌﺴﻠﻢ ‪‬ﺬﺍ ﺍﻟﻐﻴﺐ ﻳﺄﰐ ﺍﻷﺛﺮ ﻭﺍﺿﺤ‪‬ﺎ ﰲ ﺣﻴﺎﺗﻪ‬
‫ﺍﻟﻔﺮﺩﻳﺔ ﻭﺍﳉﻤﺎﻋﻴﺔ‪ ،‬ﺳﻌﺎﺩﺓﹰ ﻭﻃﻤﺄﻧﻴﻨﺔﹰ ﻭﻫﻨﺎﺀً‪.‬‬
‫ﻭﻣﻦ ﻫﺬﻩ ﺍﻵﺛﺎﺭ‪:‬‬
‫‪ (١‬ﺃﻥ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻐﻴﺐ ﻳﺪﻋﻮ ﺇﱃ ﻣﻌﺮﻓﺔ ﺍﷲ ﺗﻌﺎﱃ ﻭﺗﻮﺣﻴﺪﻩ‪ ،‬ﻭﺍﻟﺒﺤﺚ ﰲ ﺃﲰﺎﺋﻪ ﻭﺻﻔﺎﺗﻪ‪ ،‬ﻓﻬﺬﺍ‬
‫ﺃﻋﻈﻢ ﻏﻴﺐ ﻓﻄﺮﻱ ﻻ ﻳﺘﻮﺻﻞ ﺇﱃ ﻣﻌﺮﻓﺘﻪ ﺇﻻ ﲞﱪ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪7 6﴿ :‬‬
‫‪J IH GF E DC B A @ ? > = < ; : 9 8‬‬
‫‪\[ZYXWVUTSRQPON MLK‬‬
‫] ^_ ` ‪ ،(٢)﴾c b a‬ﻓﺎﻟﻮﺣﻲ ﺟﺎﺀ ﺑﺄﻧﻪ ﺗﻌﺎﱃ ﲰﻴﻊ ﺑﺼﲑ‪ ،‬ﻋﻠﻴﻢ ﻗﺪﻳﺮ‬
‫ﻣﺴﺘﻮٍ ﻋﻠﻰ ﻋﺮﺷﻪ‪ ،‬ﻟﻴﺲ ﻛﻤﺜﻠﻪ ﺷﻲﺀ‪ ،‬ﻓﻤﻬﻤﺎ ﲝﺚ ﺍﻹﻧﺴﺎﻥ ﻓﻠﻦ ﻳﺼﻞ ﻋﻘﻠﻪ ﺍﻟﻘﺎﺻﺮ ﺇﱃ‬
‫ﺍﻹﺣﺎﻃﺔ ﺑﻪ ﺗﻌﺎﱃ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ ،(٣)﴾7 6 5 43 2 1﴿ :‬ﻭﻗﺎﻝ‬
‫ﺳﺒﺤﺎﻧﻪ‪ ،(٤)﴾> = < ;: 9 8 7 6 5﴿ :‬ﻓﻤﻌﺮﻓﺔ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﺑﺄﲰﺎﺋﻪ ﻭﺻﻔﺎﺗﻪ‪ ،‬ﻭﺇﻓﺮﺍﺩﻩ ﺑﺎﻟﺘﻮﺣﻴﺪ ﻣﻦ ﺃﻫﻢ ﺣﻘﺎﺋﻖ ﺍﻟﻐﻴﺐ ﻭﺃﹶﺟ‪‬ﻞﱢ ﻣﻄﺎﻟﺒﻪ؛ ﻷﻥ‬

‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺍﻹﳝﺎﻥ ﺑﺎﻟﻐﻴﺐ )ﺹ‪.(٣٣ :‬‬

‫)‪ (٢‬ﺍﻷﻋﺮﺍﻑ‪.(١٧٣-١٧٢) :‬‬
‫)‪ (٣‬ﺍﻟﺸﻮﺭﻯ‪.(١١) :‬‬
‫)‪ (٤‬ﺍﻷﻧﻌﺎﻡ‪.(١٠٣) :‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪٤١‬‬
‫ﺍﻟﻘﻠﻮﺏ ﳎﺒﻮﻟﺔ ﻋﻠﻰ ﻃﻠﺐ ﻫﺬﻩ ﺍﳌﻌﺮﻓﺔ ﻣﺸﺘﺎﻗﺔ ﺇﻟﻴﻬﺎ؛ ﻟﺬﻟﻚ ﻓﺼ‪‬ﻠﻬﺎ ﺍﷲ ﰲ ﺍﻟﻮﺣﻲ)‪ ،(١‬ﻭﻣﻨﻊ‬
‫ﻣﻦ ﺍﻟﻄﻤﻊ ﻭﺍﻟﺘﻤﺎﺩﻱ ﰲ ﺍﻟﺒﺤﺚ ﻋﻦ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ؛ ﺣﱴ ﻻ ﻳﻘﻊ ﺍﳌﺴﻠﻢ ﰲ ﺿﻼﻻﺕ‬
‫ﺍﻟﺘﺤﺮﻳﻒ ﺃﻭ ﺍﻟﺘﻤﺜﻴﻞ‪ ،‬ﺃﻭ ﺍﻟﺘﺸﺒﻴﻪ ﺃﻭ ﺍﻟﺘﻌﻄﻴﻞ ﺍﳌﻮﻗﻌﺔ ﰲ ﺍﻟﺸﺮﻙ ﺑﻪ ﺗﻌﺎﱃ‪.‬‬
‫‪ (٢‬ﺃﻥ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻐﻴﺐ ﻣﻦ ﻣﻮﺟﺒﺎﺕ ﺗﺼﺪﻳﻖ ﻧﺒﻮﺓ ﳏﻤﺪ ‪ (٢)‬ﻳﻘﻮﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ)‪ - (٣‬ﺭﲪﻪ ﺍﷲ ‪-‬‬
‫‪» :‬ﻓﺈﻧﻪ ﺇﺫﺍ ﺛﺒﺘﺖ ﻧﺒﻮﺓ ﳏﻤﺪ ‪ ‬ﺑﻘﻴﺎﻡ ﺍﳌﻌﺠﺰﺓ ﻭﺟﺐ ﺍﻟﺘﺼﺪﻳﻖ ﻋﻠﻰ ﻣﺎ ﺃﻧﺒﺄﻫﻢ ﻋﻨﻪ ﻣﻦ‬
‫ﺍﻟﻐﻴﻮﺏ«)‪.(٤‬‬
‫‪ (٣‬ﺃﻥ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻐﻴﺐ ﺃﻭﺻﻞ ﺍﳌﺆﻣﻦ ﺇﱃ ﻣﻌﺮﻓﺔ ﺃﺻﻞ ﺍﻟﻜﻮﻥ ﻭﻧﺸﺄﺓ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﺗﺴﺨﲑ ﺍﻟﻜﻮﻥ‬
‫ﻟﻪ‪ ،‬ﻭﺍﻟﻐﺎﻳﺔ ﻣﻦ ﺍﳋﻠﻖ‪ ،‬ﻭﻣﺼﲑ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﻭ‪‬ﺎﻳﺘﻪ)‪ (٥‬ﻗﺎﻝ ﺗﻌﺎﱃ‪» º ¹ ¸ ¶﴿ :‬‬
‫¼ ½ ¾ ¿ ‪ ،(٦)﴾À‬ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪' & % $ # " !﴿ :‬‬
‫()*‪9876543210/.-,+‬‬
‫‪GFEDCBA@?>=<;:‬‬
‫‪ ،(٧)﴾K J I H‬ﻓﺎﳌﺆﻣﻦ ﺑﺎﻟﻐﻴﺐ ﻻ ﻳﺘﺸﺘﺖ ﺗﻔﻜﲑﻩ ﰲ ﳏﺎﻭﻟﺔ ﺍﻟﺘﻮﺻﻞ ﺇﱃ‬
‫ﻣﻌﺮﻓﺔ ﻛﻴﻒ ﺑﺪﺃ ﺍﻟﻜﻮﻥ ﻭﻛﻴﻒ ﻳﻨﺘﻬﻲ؟ ﻭﻛﻴﻒ ﺧﻠﻘﻪ ﺍﷲ؟ ﻭﻣﺎ ﺳﺮ‪ ‬ﺗﺴﺨﲑ ﺍﻟﻜﻮﻥ‬
‫ﻟﻺﻧﺴﺎﻥ؟ ﰒ ﻛﻴﻒ ﻫﻲ ﺍﻟﻨﻬﺎﻳﺔ؟؛ ﻷﻧﻪ ﻭﺻﻞ ‪‬ﺬﺍ ﺍﻹﳝﺎﻥ ﺇﱃ ﻣﻌﺮﻓﺔ ﻳﻘﻴﻨﻴﺔ ﺗﻐﻨﻴﻪ ﻋﻦ ﺍﻟﺘﺨﺒﻂ‬

‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺃﺻﻮﻝ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻐﻴﺐ )ﺹ‪.(٣٤٩-٣٣٣ :‬‬

‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺘﻨﺒﺆ ﺑﺎﻟﻐﻴﺐ ﻋﻨﺪ ﺍﻟﻔﻼﺳﻔﺔ ﺍﳌﻨﺘﺴﺒﲔ ﺇﱃ ﺍﻹﺳﻼﻡ )ﺹ‪.(٨٣ :‬‬
‫)‪ (٣‬ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ :‬ﺗﻘﻲ ﺍﻟﺪﻳﻦ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺃﲪﺪ ﺑﻦ ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ ﻋﺒﺪ ﺍﳊﻠﻴﻢ ﺑﻦ ﳎﺪ ﺍﻟﺪﻳﻦ ﺃﰊ ﺍﻟﱪﻛﺎﺕ ﺍﳊـﺮﺍﱐ‪ ،‬ﻭﻟـﺪ ﰲ‬
‫ﻋﺎﺷﺮ ﺭﺑﻴﻊ ﺍﻷﻭﻝ ﺳﻨﺔ ﺇﺣﺪﻯ ﻭﺳﺘﲔ ﻭﺳﺘﻤﺎﺋﺔ‪ ،‬ﲰﻊ ﻣﻦ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﺪﺍﺋﻢ‪ ،‬ﻭﺍﺑﻦ ﺃﰊ ﺍﻟﻴﺴﺮ‪ ،‬ﻭﺍﺑﻦ ﺍﻟـﺼﲑﰲ‪ ،‬ﻭﺧﻠـﻖ‬
‫ﻛﺜﲑ‪ ،‬ﻧﻈﺮ ﰲ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻌﻠﻞ ﻭﺻﺎﺭ ﻣﻦ ﺃﺋﻤﺔ ﺍﻟﻨﻘﺪ‪ ،‬ﻭﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻷﺛﺮ ﻣﻊ ﺍﻟﺘﺪﻳﻦ ﻭﺍﻟﻨﺒﺎﻟﺔ ﻭﺍﻟﺬﻛﺮ ﻭﺍﻟـﺼﻴﺎﻧﺔ‪ ،‬ﺗـﻮﰲ‬
‫ﻣﻌﺘﻘﻠﹰﺎ ﺑﻘﻠﻌﺔ ﺩﻣﺸﻖ ﺑﻌﺪ ﻣﺮﺿﻪ ﰲ ﻟﻴﻠﺔ ﺍﻻﺛﻨﲔ ﺍﻟﻌﺸﺮﻳﻦ ﻣﻦ ﺫﻱ ﺍﻟﻘﻌﺪﺓ ﺳﻨﺔ ﲦﺎﻥ ﻭﻋﺸﺮﻳﻦ ﻭﺳﺒﻌﻤﺎﺋﺔ )ﺛﻼﺙ ﺗـﺮﺍﺟﻢ‬
‫ﻧﻔﻴﺴﺔ ﻟﻸﺋﻤﺔ ﺍﻷﻋﻼﻡ‪ ،‬ﺹ‪.(٢٧-٢١ :‬‬
‫)‪ (٤‬ﺩﺭﺀ ﺍﻟﺘﻌﺎﺭﺽ )‪.(٣٥٢ /٨‬‬
‫)‪ (٥‬ﻳﻨﻈﺮ‪ :‬ﺃﺻﻮﻝ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻐﻴﺐ ﻭﺁﺛﺎﺭﻩ )ﺹ‪ ٣٥٦ :‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ(‪.‬‬
‫)‪ (٦‬ﺍﻟﻨﺤﻞ‪.(٤٠) :‬‬
‫)‪ (٧‬ﺍﻟﺒﻘﺮﺓ‪.(١٦٤) :‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪٤٢‬‬
‫ﰲ ﻣﺘﺎﻫﺎﺕ ﺍﻷﻓﻜﺎﺭ ﺍﳌﻨﺤﺮﻓﺔ‪ ،‬ﻭﺍﻟﻌﻠﻮﻡ ﺍﳌﻀﻠﻠﺔ‪ ،‬ﻭﺍﻟﻌﻘﺎﺋﺪ ﺍﻟﺒﺎﻃﻠﺔ ﻋﻦ ﻫﺬﻩ ﺍﳊﻘﺎﺋﻖ‪ ،‬ﻓﻬﻮ‬
‫ﻳﻌﻤﻞ ﻷﻧﻪ ﻋ‪‬ﻠِﻢ‪ ‬ﺃﻥ ﺍﷲ ﺧﻠﻘﻪ ﻷﺟﻞ ﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪G F E D C﴿ :‬‬
‫‪ ،(١)﴾H‬ﻭﻳﺘﻔﻜﺮ ﰲ ﺍﻟﻜﻮﻥ؛ ﻷﻧﻪ ﻭﺻﻞ ﺇﱃ ﻋﻠﻢ ﺍﻟﻴﻘﲔ ﺑﺄﻧﻪ ﱂ ﳜﻠﻖ ﻋﺒﺜﹰﺎ ﻭﻻ ﻫﺒﺎﺀً‪،‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪o n m l k j i h g f e﴿ :‬‬
‫‪.(٢)﴾yxw vuts r qp‬‬
‫‪ (٤‬ﺍﻟﻄﻤﺄﻧﻴﻨﺔ ﻭﺍﻟﺴﻜﻴﻨﺔ‪ ،‬ﻓﺎﳌﺆﻣﻦ ﺑﺎﻟﻐﻴﺐ ﻳﻌﻠﻢ ﺃﻥ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﻟﻴﺴﺖ ﺍﻟﻨﻬﺎﻳﺔ‪ ،‬ﻓﻴﻄﻤﺌﻦ ﻭﻳﻬﺪﺃ‬
‫ﻣﻬﻤﺎ ﺃﺻﺎﺑﻪ ﻓﻴﻬﺎ ﻣﻦ ﻣﺼﺎﺋﺐ)‪ ،(٣‬ﻗﺎﻝ ﺗﻌﺎﱃ‪' & % $ # " !﴿ :‬‬
‫( ) * ‪ ،(٤)﴾+‬ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪. - , + * )﴿ :‬‬
‫‪.(٥)﴾4 321 0/‬‬
‫‪ (٥‬ﺃﻥ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻐﻴﺐ ﺃﺳﺎﺱ ﺍﻟﺮﻗﻲ ﺍﻹﻧﺴﺎﱐ ﻭﺍﻟﻌﻠﻤﻲ)‪ ،(٦‬ﻓﺈﻥ »ﺍﻟﺘﻨﻜﺮ ﳍﺬﺍ ﺍﻹﳝﺎﻥ ﻓﻮﻕ ﻛﻮﻧﻪ‬
‫ﺇﳊﺎﺩ‪‬ﺍ ﻓﻬﻮ ﻋﺎﺋﻖ ﺃﻣﺎﻡ ﺍﻟﺘﻘﺪﻡ ﺍﻟﻌﻠﻤﻲ؛ ﺇﺫ ﻟﻮ ﺟﺎﺀ ﻛﻞ ﻋﺎﱂ ﻭﺗﻨﻜﺮ ﻟﻜﻞ ﺍ‪‬ﻬﻮﺩﺍﺕ ﺍﻟﺒﺸﺮﻳﺔ‬
‫ﺍﻟﱵ ﺳﺒﻖ ﺇﻟﻴﻬﺎ ﺃﺳﻼﻓﻪ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻭﺃﺭﺍﺩ ﺃﻥ ﻳﻌﻴﺪ ﺍﻷﻣﺮ ﺍﻟﻌﻠﻤﻲ ﺟﺬﻋ‪‬ﺎ‪ ،‬ﻭﺃﻥ ﻳﻌﻴﺪ ﺍﻟﺘﺠﺎﺭﺏ‬
‫ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺴﺎﺑﻘﺔ ﻟﻴﻜﺮﺭﻫﺎ ﻭﻳﺘﺜﺒﺖ ﻣﻦ ﺻﺤﺘﻬﺎ‪ ،‬ﻓﺈﻧﻪ ﺳﻴﺒﺪﺃ ﻣﻦ ﺍﻟﺼﻔﺮ ﻭﻻ ﺷﻚ…ﻭﻟﻜﻦ‬
‫ﺍﻟﻮﺍﻗﻊ ﺍﻟﻌﻠﻤﻲ ﻟﻠﻌﻠﻤﺎﺀ ﺧﻼﻑ ﺫﻟﻚ‪ ،‬ﻓﺤﱴ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻳﺘﻨﻜﺮﻭﻥ ﻟﻌﺎﻟﹶﻢِ ﺍﻟﻐﻴﺐ ﺍﻟﺬﻱ ﺟﺎﺀ‬
‫ﺍﳋﱪ ﺍﻟﺼﺎﺩﻕ ﻋﻨﻪ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﳒﺪﻫﻢ ﰲ ﻭﺍﻗﻌﻬﻢ ﳝﻴﻠﻮﻥ ﺇﱃ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻐﻴﺐ ﰲ ﳎﺎﻝ‬
‫ﺍﻟﻌﻠﻢ‪ ،‬ﻓﻤﻦ ﺍﻟﺬﻱ ﺭﺃﻯ ﺑﺄﻡ ﻋﻴﻨﻴﻪ ﺃﻭ ﲜﻬﺎﺯ ﻣﻦ ﺍﻷﺟﻬﺰﺓ ﺃﻥ ﺍﻟﺬﺭﺓ ‪‬ﺎ ﻧﻮﺍﺓ ﻭﺣﻮﳍﺎ‬
‫ﺇﻟﻜﺘﺮﻭﻧﺎﺕ ﺗﺪﻭﺭ ﺣﻮﳍﺎ ﺑﺴﺮﻋﺔ ﻣﻌﻴﻨﺔ؟! ﻓﻬﺬﺍ ﺇﳝﺎﻥ ﺑﺎﻟﻐﻴﺐ«)‪.(٧‬‬

‫)‪ (١‬ﺍﻟﺬﺍﺭﻳﺎﺕ‪.(٥٦) :‬‬

‫)‪ (٢‬ﺁﻝ ﻋﻤﺮﺍﻥ‪.(١٩١) :‬‬
‫)‪ (٣‬ﻳﻨﻈﺮ‪ :‬ﺍﻹﳝﺎﻥ ﺑﺎﻟﻐﻴﺐ )ﺹ‪.(١٤٦ :‬‬
‫)‪ (٤‬ﺍﻷﻧﻌﺎﻡ‪.(٨٢) :‬‬
‫)‪ (٥‬ﻗﺮﻳﺶ‪.(٤-٣) :‬‬
‫)‪ (٦‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺘﻨﺒﺆ ﺑﺎﻟﻐﻴﺐ ﻋﻨﺪ ﺍﻟﻔﻼﺳﻔﺔ ﺍﳌﻨﺘﺴﺒﲔ ﺇﱃ ﺍﻹﺳﻼﻡ )ﺹ‪.(٩٠ :‬‬
‫)‪ (٧‬ﻋﺎﱂ ﺍﻟﻐﻴﺐ ﻭﺍﻟﺸﻬﺎﺩﺓ ﰲ ﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ )ﺹ‪.(٦٨ :‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪٤٣‬‬
‫‪ (٦‬ﺃﻥ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻐﻴﺐ ﻳﻬﺪﻱ ﺇﱃ ﺍﻟﺪﻳﻦ ﺍﳊﻖ‪ ،‬ﻭﺍﻟﻌﺒﺎﺩﺓ ﺍﻟﺼﺤﻴﺤﺔ ﺍﻟﻘﺎﺋﻤﺔ ﻋﻠﻰ ﺍﻹﺧﻼﺹ‬
‫ﻭﺍﳌﺘﺎﺑﻌﺔ‪ ،‬ﻓﻠﻦ ﻳﻬﺘﺪﻱ‪ ‬ﺃﺣﺪ ﺇﱃ ﺍﻟﺪﻳﻦ ﺍﳊﻖ ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ ﻣﺆﻣﻨ‪‬ﺎ ﺑﺎﻟﻐﻴﺐ‪ ،‬ﰒ ﻟﻦ ﺗﻜﻮﻥ ﻋﺒﺎﺩﺗﻪ‬
‫ﺧﺎﻟﺼﺔ ﻣﻮﺍﻓﻘﺔ ﻟﻠﺸﺮﻉ ﺇﻻ ﺑﻌﺪ ﺇﳝﺎﻧﻪ ﺑﺎﻟﻐﻴﺐ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪I H G F E D﴿ :‬‬
‫‪ ،(١)﴾N M L K J‬ﻓﻤﻦ ﺧﱪ ﺍﻟﻮﺣﻲ ﻳﻌﺮﻑ ﺍﳌﺆﻣﻦ ﺃﻥﹾ ﻻ ﺧﺎﻟﻖ ﻭﻻ‬
‫ﺭﺍﺯﻕ ﻭﻻ ﻣﺪﺑﺮ ﻋﻠﻰ ﺍﳊﻘﻴﻘﺔ ﺇﻻ ﺍﷲ‪ ،‬ﻓﻴﻌﺒﺪﻩ ﺳﺒﺤﺎﻧﻪ ﻣﺆﻣﻨ‪‬ﺎ ﳐﻠﺼ‪‬ﺎ ﻣﺘﺎﺑﻌ‪‬ﺎ)‪.(٢‬‬
‫‪ (٧‬ﺃﻥ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻐﻴﺐ ﻋﺎﻣﻞ ﻣﻬﻢ ﰲ ﺇﺻﻼﺡ ﺍﻹﻧﺴﺎﻥ ﺍﳌﺆﻣﻦ‪ ،‬ﻭﻣﻦ ﺫﻟﻚ ﺇﺻﻼﺡ ﺑﺪﻧﻪ‬
‫ﻭﻧﻔﺴﻪ)‪ ،(٣‬ﻓﻘﺪ ﺗﻀﻤﻦ ﺧﱪ ﺍﻟﻐﻴﺐ ﺍﻟﺜﺎﺑﺖ ﰲ ﺍﻟﻮﺣﻲ ﺍﳌﻌﺼﻮﻡ ﻛﺘﺎﺑ‪‬ﺎ ﻭﺳﻨﺔ ﺍﻟﺪﻋﻮﺓﹶ ﺇﱃ ﻛﻞ‬
‫ﻣﺎ ﻳﺼﻠﺢ ﺍﻟﺒﺪﻥ ﻭﺍﻟﻨﻔﺲ‪ ،‬ﻭﳑﺎ ﺟﺎﺀ ﰲ ﺇﺻﻼﺡ ﺍﻟﺒﺪﻥ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﻷﻛﻞ ﻋﻠﻰ ﻗﺪﺭ ﺍﳊﺎﺟﺔ‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪ ،(٤)﴾, + * )﴿ :‬ﺃﻣﺎ ﻣﺎ ﺟﺎﺀ ﰲ ﺇﺻﻼﺡ ﺍﻟﻨﻔﺲ ﺃﻥ ﺍﻟﺸﺮﻳﻌﺔ‬
‫ﺟﺎﺀﺕ ﺑﻌﺒﺎﺩﺍﺕ ﺗ‪‬ﻌﲔ ﺍﳌﺆﻣﻦ ﻋﻠﻰ ﺗﺰﻛﻴﺔ ﻧﻔﺴﻪ ﻭﺇﺻﻼﺣﻬﺎ ﻭﻣﻨﻬﺎ ﺍﻟﺼﻼﺓ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫﴿´‪.(٥)﴾º ¹¸ ¶µ‬‬
‫‪ (٨‬ﺃﻥ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻐﻴﺐ ﻋﺎﻣﻞ ﻣﻬﻢ ﰲ ﺇﺻﻼﺡ ﺍ‪‬ﺘﻤﻊ ﺍﻹﻧﺴﺎﱐ‪ ،‬ﻓﻘﺪ ﺷﻜﱠﻞ ﳎﺘﻤﻌ‪‬ﺎ ﻳﺘﺼﻒ‬
‫ﺑﺎﻟﺘﻜﺎﻣﻞ ﺍﳋﻠﻘﻲ‪ ،‬ﻭﺍﻻﻟﺘﺰﺍﻡ ﻭﺍﳌﺮﺍﻗﺒﺔ ﺍﻟﺬﺍﺗﻴﺔ‪ ،‬ﻭﺗﻜﻮﻳﻦ ﺭﻭﺡ ﺍﳌﺒﺎﺩﺭﺓ ﻭﺍﻟﻌﻤﻞ‪ ،‬ﻭﲪﺎﻳﺔ ﺍ‪‬ﺘﻤﻊ‬
‫ﻣﻦ ﺍﻟﻔﺴﺎﺩ ﻭﺍﻻﳓﻼﻝ)‪ ،(٦‬ﻭﻣﻦ ﺫﻟﻚ ﻣﺎ ﺩﻋﺎ ﺇﻟﻴﻪ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﺇﺻﻼﺡ ﻟﻸﺧﻼﻕ‪ ،‬ﻛﻘﻮﻟﻪ‬
‫ﺗﻌﺎﱃ‪À ¿ ¾ ½ ¼ » º ¹ ¸ ¶ µ ´ ³ ²﴿ :‬‬

‫)‪ (١‬ﺍﻟﻨﺤﻞ‪.(٣٦) :‬‬

‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﺃﺻﻮﻝ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻐﻴﺐ )ﺹ‪ ٤٨٥ :‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ(‪.‬‬
‫)‪ (٣‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ )ﺹ‪ ٥١٠ :‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ(‪.‬‬
‫)‪ (٤‬ﺍﻷﻋﺮﺍﻑ‪.(٣١) :‬‬
‫)‪ (٥‬ﺍﻟﻌﻨﻜﺒﻮﺕ‪.(٤٥) :‬‬
‫)‪ (٦‬ﻳﻨﻈﺮ‪ :‬ﺃﺻﻮﻝ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻐﻴﺐ )ﺹ‪.(٥٤٠-٥٣٢ :‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪٤٤‬‬
‫‪ ،(١)﴾Ä Ã Â Á‬ﻭﻛﺬﻟﻚ ﻣﺎ ﺩﻋﺖ ﺇﻟﻴﻪ ﺳﻨﺔ ﺍﳌﺼﻄﻔﻰ ‪ ،‬ﻛﻘﻮﻟﻪ‪)) :‬ﻣﻦ ﻛﺎﻥ‬
‫ﻳﺆﻣﻦ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻓﻠﻴﻜﺮﻡ ﺿﻴﻔﻪ(()‪.(٢‬‬
‫ﻭﺑﻌﺪ…ﻓﻬﺬﻩ ﻧﺒﺬﺓ ﻋﻦ ﺑﻌﺾ ﺍﻵﺛﺎﺭ ﻟﻌﻘﻴﺪﺓ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻐﻴﺐ ﻭﻟﻴﺴﺖ ﺣﺼﺮ‪‬ﺍ ﳍﺎ‪ ،‬ﻓﺈﻥ ﺃﺛﺮ‬
‫ﻫﺬﻩ ﺍﻟﻌﻘﻴﺪﺓ ﺷﺎﻣﻞ ﻟﻜﺎﻓﺔ ﺟﻮﺍﻧﺐ ﺍﳊﻴﺎﺓ‪ ،‬ﳑﺎ ﻳﺼﻌﺐ ﺣﺼﺮﻩ ﻭﺍﻹﳌﺎﻡ ﺑﻪ ﻟﻜﻨﻬﺎ ﺇﺷﺎﺭﺍﺕ ﺗﺒﲔ‬
‫ﻗﻮﺓ ﺍﻷﺛﺮ‪ ،‬ﻭﺃﳘﻴﺔ ﺍﳌﺆﺛﺮ‪.‬‬

‫)‪ (١‬ﺍﻟﺒﻘﺮﺓ‪.(٢٦٤) :‬‬

‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺍﻟﺸﻴﺨﺎﻥ‪ ،‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻙ‪ :‬ﺍﻷﺩﺏ‪ ،‬ﺏ‪ :‬ﺻﻨﻊ ﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﺘﻜﻠﻒ ﻟﻠﻀﻴﻒ )‪ ،(٥٧٨٥ /٢٢٧٣ /٥‬ﻭﻣﺴﻠﻢ‪ ،‬ﻙ‪:‬‬
‫ﺍﻹﳝﺎﻥ‪ ،‬ﺏ‪ :‬ﺍﳊﺚ ﻋﻠﻰ ﺇﻛﺮﺍﻡ ﺍﳉﺎﺭ ﻭﺍﻟﻀﻴﻒ )‪.(٤٧ /٦٨ /١‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪٤٥‬‬
‫ﺍﻟﻤﺒﺤﺙ ﺍﻟﺜﺎﻨﻲ‪ :‬ﻋﻘﻴﺩﺓ ﺍﻟﺨﻭﻑ ﻭﺍﻟﺭﺠﺎﺀ ﻭﺍﻟﻤﺤﺒﺔ‪:‬‬
‫ﻭﻳﺸﺘﻤﻞ ﻋﻠﻰ ﻣﻄﻠﺒﲔ‪:‬‬

‫ﺍﻟﻤﻁﻠﺏ ﺍﻷﻭل‪ :‬ﺘﻌﺭﻴﻑ ﻋﻘﻴﺩﺓ ﺍﻟﺨﻭﻑ‪ ،‬ﻭﺍﻟﺭﺠﺎﺀ‪ ،‬ﻭﺍﻟﻤﺤﺒﺔ‪ ،‬ﻭﺃﻗﺴﺎﻤﻬﺎ‬

‫ﻭﺁﺜﺎﺭﻫﺎ‪:‬‬
‫ﺍﳋﻮﻑ ﻟﻐﺔ‪:‬‬
‫ﺍﳋﻮﻑ ﰲ ﺍﻟﻠﻐﺔ ﺍﻟﻔﺰﻉ)‪ ،(١‬ﻭﻣﻨﻪ ﺍﻟﺘﺨﻮ‪‬ﻑ ﻭﺍﻟﺘﻨﻘﱡﺺ)‪.(٢‬‬
‫ﺍﳋﻮﻑ ﺍﺻﻄﻼﺣ‪‬ﺎ‪:‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﻗﺪﺍﻣﺔ ﺍﳌﻘﺪﺳﻲ)‪» :(٣‬ﺍﳋﻮﻑ ﻋﺒﺎﺭﺓ ﻋﻦ ﺗﺄﱂ ﺍﻟﻘﻠﺐ ﻭﺍﺣﺘﺮﺍﻗﻪ؛ ﺑﺴﺒﺐ ﺗﻮﻗﻊ‬
‫ﻣﻜﺮﻭﻩ ﰲ ﺍﻻﺳﺘﻘﺒﺎﻝ«)‪.(٤‬‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﳉﻨﻴﺪ)‪» :(٥‬ﺍﳋﻮﻑ ﺗﻮﻗﻊ ﺍﻟﻌﻘﻮﺑﺔ ﻋﻠﻰ ﳎﺎﺭﻱ ﺍﻷﻧﻔﺎﺱ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﳋﻮﻑ‬
‫ﺍﺿﻄﺮﺍﺏ ﺍﻟﻘﻠﺐ ﻭﺣﺮﻛﺘﻪ ﻣﻦ ﺗﺬﻛﺮ ﺍﳌﺨﻮﻑ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﳋﻮﻑ ﻫﺮﺏ ﺍﻟﻘﻠﺐ ﻣﻦ ﺣﻠﻮﻝ ﺍﳌﻜﺮﻭﻩ‬
‫ﻋﻨﺪ ﺍﺳﺘﺸﻌﺎﺭﻩ«)‪.(٦‬‬
‫ﻭﺍﳋﺸﻴﺔ ﺃﺧﺺ ﻣﻦ ﺍﳋﻮﻑ‪ ،‬ﻓﻮ‪‬ﺻِﻒ‪ ‬ﺎ ﺍﻟﻌﻠﻤﺎﺀ ﻻﺧﺘﺼﺎﺻﻬﻢ ﺑﺎﳌﻌﺮﻓﺔ ﻗﺎﻝ ﺗﻌﺎﱃ‪¯﴿ :‬‬
‫‪ ،(٧)﴾´ ³² ±°‬ﻭﻗﺎﻝ ‪)) :‬ﺇﱐ ﻷﻋﻠﻤﻬﻢ ﺑﺎﷲ ﻭﺃﺷﺪﻫﻢ ﻟﻪ ﺧﺸﻴﺔ(()‪.(٨‬‬

‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ )‪ .(٩٩ /٩‬ﻣﺎﺩﺓ‪) :‬ﺧﻮﻑ(‪.‬‬

‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﻣﻌﺠﻢ ﻣﻘﺎﻳﻴﺲ ﺍﻟﻠﻐﺔ )‪ (٢٣٠ /٢‬ﻣﺎﺩﺓ‪) :‬ﺧﻮﻑ(‪.‬‬
‫)‪ (٣‬ﺍﺑﻦ ﻗﺪﺍﻣﺔ ﺍﳌﻘﺪﺳﻲ‪ :‬ﺷﺮﻑ ﺍﻟﺪﻳﻦ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺃﲪﺪ ﺑﻦ ﻗﺎﺿﻲ ﺍﻟﻘﻀﺎﺓ‪ ،‬ﺷﺮﻑ ﺍﻟﺪﻳﻦ ﺃﰊ ﺍﻟﻔﻀﻞ ﺍﳊﺴﻦ ﺑﻦ ﺍﳋﻄﻴـﺐ‬
‫ﺷﺮﻑ ﺍﻟﺪﻳﻦ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺃﰊ ﻋﻤﺮ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻗﺪﺍﻣﺔ ﺍﳌﻘﺪﺳﻲ ﺍﳊﻨﺒﻠﻲ‪ ،‬ﻭﻟـﺪ ﰲ‬
‫ﺗﺎﺳﻊ ﺷﻌﺒﺎﻥ ﺳﻨﺔ ﺛﻼﺙ ﻭﺗﺴﻌﲔ ﻭﺳﺘﻤﺎﺋﺔ‪ ،‬ﻭﺗﻮﰲ ﺭﲪﻪ ﺍﷲ ﺛﺎﻟﺚ ﻋﺸﺮ ﺭﺟﺐ ﺳﻨﺔ ﺇﺣﺪﻯ ﻭﺳﺒﻌﲔ ﻭﺳـﺒﻌﻤﺎﺋﺔ‪ ،‬ﻭﱄ‬
‫ﺍﻟﻘﻀﺎﺀ ﺳﻨﺔ ﺳﺒﻊ ﻭﺳﺘﲔ ﻭﺳﺒﻌﻤﺎﺋﺔ‪ ،‬ﻣﻦ ﻣﺼﻨﻔﺎﺗﻪ‪ :‬ﻛﺘﺎﺏ ﺍﻟﻔﺎﺋﻖ ﰲ ﺍﳌﺬﻫﺐ‪ ،‬ﺻﺤﺐ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻭﲰﻊ ﻣﻨﻪ ﻭﺗﻔﻘﻪ ﺑـﻪ‬
‫)ﺍﻟﺮﺩ ﺍﻟﻮﺍﻓﺮ ‪.(٧٧ /١‬‬
‫)‪ (٤‬ﻣﻨﻬﺎﺝ ﺍﻟﻘﺎﺻﺪﻳﻦ )ﺹ‪.(٣٣٧ :‬‬
‫)‪ (٥‬ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﳉﻨﻴﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺍﳉﻨﻴﺪ ﺍﳋﺰﺍﺯ ﺍﻟﻘﻮﺍﺭﻳﺮﻱ ﺍﻟﺰﺍﻫﺪ‪ ،‬ﺃﺻﻠﻪ ﻣﻦ ‪‬ﺎﻭﻧﺪ ﻭﻣﻮﻟﺪﻩ ﻭﻧﺸﺄﺗﻪ ﰲ ﺍﻟﻌﺮﺍﻕ‪ ،‬ﺗﻔﻘـﻪ‬
‫ﻋﻠﻰ ﺃﰊ ﺛﻮﺭ ﺻﺎﺣﺐ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺑﻞ ﻛﺎﻥ ﻓﻘﻴﻬ‪‬ﺎ ﻋﻠﻰ ﻣﺬﻫﺐ ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ ﺳﺒﻊ ﻭﺗـﺴﻌﲔ‬
‫ﻭﻗﻴﻞ ﺳﻨﺔ ﲦﺎﻥ ﻭﺗﺴﻌﲔ )ﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ ‪.(٣٧٤ /١‬‬
‫)‪ (٦‬ﻣﺪﺍﺭﺝ ﺍﻟﺴﺎﻟﻜﲔ )‪.(٥١٢ /١‬‬
‫)‪ (٧‬ﻓﺎﻃﺮ‪.(٢٨) :‬‬
‫)‪ (٨‬ﺃﺧﺮﺟﻪ ﺍﻟﺸﻴﺨﺎﻥ‪ ،‬ﺍﻟﺒﺨﺎﺭﻱ ﻙ‪ :‬ﺍﻷﺩﺏ‪ ،‬ﺏ‪ :‬ﻣﻦ ﱂ ﻳﻮﺍﺟﻪ ﺍﻟﻨﺎﺱ ﺑﺎﻟﻌﺘـﺎﺏ )‪ ،(٥٧٥٠ /٢٢٦٣ /٥‬ﻭﻣـﺴﻠﻢ ﻙ‪:‬‬
‫ﺍﻟﻔﻀﺎﺋﻞ‪ ،‬ﺏ‪ :‬ﻋﻠﻤﻪ ‪ ‬ﺑﺎﷲ ﺗﻌﺎﱃ ﻭﺷﺪﺓ ﺧﺸﻴﺘﻪ )‪.(٢٣٥٦ /١٨٢٩ /٤‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪٤٦‬‬
‫ﺃﻗﺴﺎﻡ ﺍﳋﻮﻑ‪:‬‬
‫ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ‪ :‬ﺧﻮﻑ ﺍﻟﺴﺮ‪ ،‬ﻭﻫﻮ ﺃﻥ ﳜﺎﻑ ﻣﻦ ﻏﲑ ﺍﷲ ﺃﻥ ﻳﺼﻴﺒﻪ ﺑﺸﻲﺀ ﻻ ﻳﻘﺪﺭ ﻋﻠﻴﻪ ﺇﻻ‬
‫ﺍﷲ‪ ،‬ﻭﻫﻮ ﺧﻮﻑ ﺍﻟﺘﻌﺒﺪ‪ ،‬ﻛﺄﻥ ﻳﺼﻴﺒﻪ ﲟﺮﺽ ﺃﻭ ﻓﻘﺮ ﺃﻭ ﻗﺘﻞ ﻭﳓﻮ ﺫﻟﻚ‪ ،‬ﺳﻮﺍﺀ ﺃﹶﺩ‪‬ﻋ‪‬ﻰ ﺃﻥ ﺫﻟﻚ‬
‫ﻛﺮﺍﻣﺔ ﻟﻠﻤﺨﻮﻑ ﺑﺎﻟﺸﻔﺎﻋﺔ ﺃﻡ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻻﺳﺘﻘﻼﻝ‪ ،‬ﻓﻬﺬﺍ ﺍﳋﻮﻑ ﻻ ﳚﻮﺯ ﺗﻌﻠﻘﻪ ﺑﻐﲑ ﺍﷲ‬
‫ﺃﺻﻼﹰ؛ ﻷﻥ ﻫﺬﺍ ﻣﻦ ﻟﻮﺍﺯﻡ ﺍﻹﳍﻴﺔ‪ ،‬ﻓﻤﻦ ﺍﲣﺬ ﻣﻊ ﺍﷲ ﻧﺪ‪‬ﺍ ﳜﺎﻓﻪ ﻫﺬﺍ ﺍﳋﻮﻑ ﻓﻬﻮ ﻣﺸﺮﻙ‪ ،‬ﻭﻫﺬﺍ‬
‫ﺍﳋﻮﻑ ﻫﻮ ﺧﻮﻑ ﺍﳌﺸﺮﻛﲔ ﺍﻟﺬﻱ ﻳﻌﺘﻘﺪﻭﻧﻪ ﰲ ﺃﺻﻨﺎﻣﻬﻢ ﻭﺁﳍﺘﻬﻢ؛ ﻭﳍﺬﺍ ﳜﻮ‪‬ﻓﻮﻥ ‪‬ﺎ ﺃﻭﻟﻴﺎﺀ‬
‫ﺍﻟﺮﲪﻦ ﻛﻤﺎ ﺧﻮ‪‬ﻓﻮﺍ ﺇﺑﺮﺍﻫﻴﻢ ‪ ‬ﻓﻘﺎﻝ ﳍﻢ‪º¹ ¸ ¶ µ ´ ³ ² ± ° ¯﴿ :‬‬
‫» ¼ ½ ¾ ¿‪É È Ç Æ Å Ä Ã Â Á À‬‬
‫‪Ú Ù Ø× Ö Õ Ô ÓÒ Ñ Ð Ï Î Í Ì Ë Ê‬‬
‫‪ ،(١)﴾Û‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪.(٢)﴾\ [ZY﴿ :‬‬
‫ﻭﻫﺬﺍ ﺍﻟﻘﺴﻢ ﻫﻮ ﻭﺍﻗﻊ ﻋ‪‬ﺒ‪‬ﺎﺩ ﺍﻟﻘﺒﻮﺭ ﺍﻟﻴﻮﻡ‪ ،‬ﻓﻘﺪ ﺻﺮﻓﻮﺍ ﺧﻮﻓﻬﻢ ﻟﺼﺎﺣﺐ ﺍﻟﻘﱪ ﻭﻗﺪ‪‬ﻣﻮﻩ ﻋﻠﻰ‬
‫ﺧﻮﻑ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻓﻼ ﳝﲔ ﺃﻋﻈﻢ ﻋﻨﺪﻫﻢ ﺇﻻ ﺍﻟﻴﻤﲔ ﺑﺼﺎﺣﺐ ﺍﻟﻘﱪ ﺻﺪﻗﹰﺎ ﻭﺇﺧﻼﺻ‪‬ﺎ‪ ،‬ﻭﻻ‬
‫ﻛﺸﻒ ﻟﻈﻠﻢ ﺃﺻﺎ‪‬ﻢ ﺇﻻ ﺑﺎﻟﻠﺠﻮﺀ ﻟﺼﺎﺣﺐ ﺍﻟﻘﱪ ﺍﺳﺘﻌﺎﻧﺔﹰ ﻭﺗﻌﻮﺫﹰﺍ)‪.(٣‬‬
‫ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ‪ :‬ﺍﳋﻮﻑ ﺍﶈﻤﻮﺩ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺣﺠﺰ ﻋﻦ ﺍﻟﻮﻗﻮﻉ ﰲ ﻣﻌﺎﺻﻲ ﺍﷲ ﻓﻴﺘﻘﻲ ﺍﻟﻌﺒﺪ ‪‬ﺬﺍ‬
‫ﺍﳋﻮﻑ ﻭﻋﻴﺪ ﺍﷲ ﺍﻟﺬﻱ ﺗﻮﻋﺪ ﺑﻪ ﺍﻟﻌﺼﺎﺓ‪ ،‬ﻭﻫﺬﺍ ﺍﳋﻮﻑ ﻣﻦ ﺃﻋﻠﻰ ﻣﺮﺍﺗﺐ ﺍﻹﳝﺎﻥ‪ ،‬ﻭﻧﺴﺒﺔ‬
‫ﺍﳋﻮﻑ ﺍﻷﻭﻝ ﺇﻟﻴﻪ ﻛﻨﺴﺒﺔ ﺍﻹﺳﻼﻡ ﺇﱃ ﺍﻹﺣﺴﺎﻥ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻗﺎﻝ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻓﻴﻪ‪m l﴿ :‬‬
‫‪ ،(٤)﴾q pon‬ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪.(٦)(٥)﴾CB A @ ?﴿ :‬‬

‫)‪ (١‬ﺍﻷﻧﻌﺎﻡ‪.(٨١-٨٠) :‬‬

‫)‪ (٢‬ﺍﻟﺰﻣﺮ‪.(٣٦) :‬‬
‫)‪ (٣‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ )‪.(٤٢٧-٤٢٦ /١‬‬
‫)‪ (٤‬ﺇﺑﺮﺍﻫﻴﻢ‪.(١٤) :‬‬
‫)‪ (٥‬ﺍﻟﺮﲪﻦ‪.(٤٦) :‬‬
‫)‪ (٦‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ )‪.(٤٢٧/١‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪٤٧‬‬
‫ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﳋﻮﻑ ﺍﻟﻄﱠﺒ‪‬ﻌﻲ ﻛﺎﳋﻮﻑ ﻣﻦ ﺍﻟﻌﺪﻭ‪ ،‬ﺃﻭ ﺍﻟﺴﺒﺎﻉ‪ ،‬ﺃﻭ ﺍﳍﺪﻡ‪ ،‬ﺃﻭ ﺍﻟﻐﺮﻕ ﻭﳓﻮ‬
‫ﺫﻟﻚ؛ ﻓﻬﺬﺍ ﺍﳋﻮﻑ ﺟِﺒﻠﺔﹲ ﺑﺸﺮﻳﺔ ﻟﻴﺲ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﻓﻴﻬﺎ ﺫﻡ ﻭﻻ ﺇﰒ)‪ ،(١‬ﻭﻫﻮ ﺍﻟﺬﻱ ﺫﻛﺮﻩ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﻋﻦ ﻣﻮﺳﻰ ‪ ‬ﰲ ﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ ﴿‪.(٢)﴾Ý Ü Û Ú‬‬
‫ﺍﻟﻘﺴﻢ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﳋﻮﻑ ﺍﶈﺮ‪‬ﻡ‪ ،‬ﻭﻫﻮ ﺍﳋﻮﻑ ﺍﳌﺎﻧﻊ ﻣﻦ ﻓﻌﻞ ﻭﺍﺟﺐ ﻣﻦ ﻏﲑ ﻋﺬﺭ‪ ،‬ﻛﺘﺮﻙ ﺍﻷﻣﺮ‬
‫ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ﺃﻭ ﺍﳉﻬﺎﺩ‪ ،‬ﻭﺍﳋﻮﻑ ﺍﳌﺎﻧﻊ ﻣﻦ ﺗﺮﻙ ﳏﺮﻡ ﻛﻌﺪﻡ ﺗﺮﻙ ﺍﳌﻌﺎﺻﻲ‬
‫ﺇﺭﺿﺎﺀ ﻟﻠﻨﺎﺱ‪ ،‬ﻭﳑﺎ ﻭﺭﺩ ﰲ ﻫﺬﺍ ﻭﻗﻠﻴﻞ ﺃﻥ ﻳ‪‬ﺘ‪‬ﻔﹶﻄﱠﻦ ﻟﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪S R Q P O N﴿ :‬‬
‫‪ ،(٣)﴾\ [ Z Y X W V U T‬ﻓﻘﺪ ﺳﻮ‪‬ﻯ ﺑﲔ ﻋﺬﺍﺏ ﺍﷲ ﻭﻓﺘﻨﺔ ﺍﻟﻨﺎﺱ ﰲ‬
‫ﺍﳊﺚ ﻭﺍﻟﺰﺟﺮ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻨﻮﻉ ﳏﺮﻡ ﻟﻜﻨﻪ ﻻ ﻳﺼﻞ ﺇﱃ ﺣﺪ ﺍﻟﺸﺮﻙ)‪.(٤‬‬
‫ﺍﻟﻘﺴﻢ ﺍﳋﺎﻣﺲ‪ :‬ﺍﳋﻮﻑ ﺍﻟﻮﺍﺟﺐ‪ ،‬ﻛﺎﳋﻮﻑ ﻣﻦ ﺍﳌﻜﻮﺙ ﰲ ﺃﺭﺽ ﺍﻟﻮﺑﺎﺀ‪ ،‬ﻓﻘﺪ ﺃﹸﻣِﺮﻧﺎ ﺑﺎﻟﻔﺮﺍﺭ‬
‫ﻣﻦ ﺃﺭﺽ ﺍﻟﻮﺑﺎﺀ ﺣﱴ ﻻ ﺗﺼﻴﺐ ﺃﺟﺴﺎﻣﻨﺎ ﺍﻷﻣﺮﺍﺽ ﻭﺍﻷﺳﻘﺎﻡ)‪ ،(٥‬ﻭﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ ﺣﺪﻳﺚ‪:‬‬
‫))ﻓﺮ ﻣﻦ ﺍ‪‬ﺬﻭﻡ ﻛﻤﺎ ﺗﻔﺮ ﻣﻦ ﺍﻷﺳﺪ(()‪.(٦‬‬
‫ﺁﺛﺎﺭ ﺍﳋﻮﻑ ﺍﶈﻤﻮﺩ ﻭﲦﺮﺍﺗﻪ‪:‬‬
‫‪ -١‬ﻳﻈﻬﺮ ﺃﺛﺮ ﺍﳋﻮﻑ ﻋﻠﻰ ﺍﳉﻮﺍﺭﺡ‪ ،‬ﺑﻜﻔﻬﺎ ﻋﻦ ﺍﳌﻌﺎﺻﻲ ﻭﺇﻟﺰﺍﻣﻬﺎ ﺑﺎﻟﻄﺎﻋﺎﺕ‪ ،‬ﺗﻼﻓﻴ‪‬ﺎ ﳌﺎ‬
‫ﻣﻀﻰ ﻭﺍﺳﺘﻌﺪﺍﺩ‪‬ﺍ ﻟﻠﻤﺴﺘﻘﺒﻞ)‪.(٧‬‬
‫‪ -٢‬ﺗﻄﻬﲑ ﺍﻟﻘﻠﺐ ﺑﺎﻟﺬﻝ ﻭﺍﻻﺳﺘﻜﺎﻧﺔ ﻭﻣﻔﺎﺭﻗﺔ ﺍﻟﻜِﺒ‪‬ﺮ ﻭﺍﳊﺴﺪ ﻭﺍﳊﻘﺪ؛ ﻻﻧﺸﻐﺎﻟﻪ ﺑﺎﳌﺮﺍﻗﺒﺔ ﻭﺍﶈﺎﺳﺒﺔ‬
‫ﻭﺍ‪‬ﺎﻫﺪﺓ‪ ،‬ﻭﺗﻘﺎﺱ ﻗﻮﺓ ﺍﳋﻮﻑ ﲝﺴﺐ ﻗﻮﺓ ﺍﶈﺎﺳﺒﺔ‪ ،‬ﻓﻜﻠﻤﺎ ﺯﺍﺩﺕ ﺍﶈﺎﺳﺒﺔ ﺯﺍﺩ ﺍﳋﻮﻑ)‪.(٨‬‬

‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ )‪. .(٤٢٨ /١‬‬

‫)‪ (٢‬ﺍﻟﻘﺼﺺ‪.(٢١) :‬‬
‫)‪ (٣‬ﺍﻟﻌﻨﻜﺒﻮﺕ‪.(١٠) :‬‬
‫)‪ (٤‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻔﺮﻭﻕ )‪.(٣٥١-٣٥٠ /٤‬‬
‫)‪ (٥‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ )‪.(٣٥١ /٤‬‬
‫)‪ (٦‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻙ‪ :‬ﺍﻟﻄﺐ‪ ،‬ﺏ‪ :‬ﺍﳉﺬﺍﻡ )‪.(٥٣٨٠ /٣١٥٨ /٥‬‬
‫)‪ (٧‬ﻳﻨﻈﺮ‪ :‬ﻣﻨﻬﺎﺝ ﺍﻟﻘﺎﺻﺪﻳﻦ )ﺹ‪.(٣٣٨ :‬‬
‫)‪ (٨‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ )ﺹ‪.(٣٣٩ :‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪٤٨‬‬
‫‪ -٣‬ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺫﻛﺮ ﺍﷲ ﺗﻌﺎﱃ ﻭﺍﻟﺘﻔﻜﺮ ﰲ ﺁﻳﺎﺗﻪ‪ ،‬ﻭﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪¿ ¾﴿ :‬‬
‫‪.(١)﴾À‬‬
‫‪ -٤‬ﲢﻘﻖ ﺍﻟﺮﺿﺎ ﻟﻠﻌﺒﺪ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪ ،‬ﻭﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺭﺿﺎ ﺍﷲ ﺗﻌﺎﱃ ﻛﻤﺎ ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪:‬‬
‫﴿‪» ،(٢)﴾7 6 5 4 32 1 0 / .‬ﻓﻤﻘﺎﻡ ﺭﺿﺎﻩ ﺳﺒﺤﺎﻧﻪ ﻋﻨﻬﻢ ﺃﻋﻈﻢ‬
‫ﳑﺎ ﺃﻭﺗﻮﻩ ﻣﻦ ﺍﻟﻨﻌﻴﻢ ﺍﳌﻘﻴﻢ‪ ،‬ﻭﺭﺿﻮﺍ ﻋﻨﻪ ﻓﻴﻤﺎ ﻣﻨﺤﻬﻢ ﻣﻦ ﺍﻟﻔﻀﻞ ﺍﻟﻌﻤﻴﻢ‪ ،‬ﻭﻫﺬﺍ ﺍﳉﺰﺍﺀ‬
‫ﺣﺎﺻﻞ ﳌﻦ ﺧﺸﻲ ﺍﷲ ﻭﺍﺗﻘﺎﻩ ﺣﻖ ﺗﻘﻮﺍﻩ ﻭﻋﺒﺪﻩ ﻛﺄﻧﻪ ﻳﺮﺍﻩ«)‪.(٣‬‬
‫‪-٥‬ﻛﺒﺢ ﲨﺎﺡ ﺍﻟﻨﻔﺲ ﻋﻦ ﺍﺗﺒﺎﻉ ﺍﳍﻮﻯ‪ ،‬ﻭﺍﻹﻏﺮﺍﻕ ﰲ ﺍﳌﻠﺬﺍﺕ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪¾ ½ ¼﴿ :‬‬
‫¿ ‪ ،(٤)﴾É ÈÇÆ Å ÄÃ ÂÁÀ‬ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻵﺛﺎﺭ ﻭﺍﻟﺜﻤﺮﺍﺕ‪.‬‬

‫ﺍﻟﺮﺟﺎﺀ ﻟﻐﺔ‪:‬‬
‫ﺍﻟﺮﺟﺎﺀ ﺿﺪ ﺍﻟﻴﺄﺱ‪ ،‬ﻭﻣﻨﻪ ﺍﻟﺘﺮﺟﻲ ﻭﺍﻻﺭﲡﺎﺀ ﻭﺍﻟﺘﺮﺟﻴﺔ‪ ،‬ﻓﻜﻠﻬﺎ ﲟﻌﲎ ﺍﻟﺮﺟﺎﺀ‪ ،‬ﻭﺍﻹﺭﺟﺎﺀ‪:‬‬
‫ﺍﻟﺘﺄﺧﲑ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺃﺭﺟﻴﺖ ﺍﻷﻣﺮ ﻭﺃﺭﺟﺄﺗﻪ‪ ،‬ﻭﺍﳌﺮﺟِﺌﺔ‪ :‬ﻃﺎﺋﻔﺔ ﻣﻦ ﺃﻫﻞ ﺍﻻﻋﺘﻘﺎﺩ؛ ﲰ‪‬ﻮﺍ ﺑﺬﻟﻚ‬
‫ﻟﺘﻘﺪﳝﻬﻢ ﺍﻟﻘﻮﻝ ﻭﺇﺭﺟﺎﺋﻬﻢ ﺍﻟﻌﻤﻞ)‪.(٥‬‬
‫ﺍﻟﺮﺟﺎﺀ ﺍﺻﻄﻼﺣ‪‬ﺎ‪:‬‬
‫ﻫﻨﺎﻙ ﺗﻌﺮﻳﻔﺎﺕ ﻛﺜﲑﺓ ﻟﻠﺮﺟﺎﺀ ﻣﻨﻬﺎ‪ :‬ﺃﻧﻪ ﻇﻦ ﻳﻘﺘﻀﻲ ﺣﺼﻮﻝ ﻣﺎ ﻓﻴﻪ ﻣ‪‬ﺴﺮ‪‬ﺓ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﻮ ﺗ‪‬ﺮﻗﱡﺐ‬
‫ﺍﻻﻧﺘﻔﺎﻉ ﲟﺎ ﺗﻘﺪﻡ ﻟﻪ ﺳﺒﺐ ﻣﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﻌﻠﻖ ﺍﻟﻘﻠﺐ ﲝﺼﻮﻝ ﳏﺒﻮﺏ ﻣﺴﺘﻘﺒﻼﹰ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﻮ ﺍﻟﻄﻤﻊ‬
‫ﰲ ﳑﻜﻦ ﺍﳊﺼﻮﻝ‪ ،‬ﲞﻼﻑ ﺍﻟﺘﻤﲏ ﻓﺈﻧﻪ ﻳﻜﻮﻥ ﰲ ﺍﳌﻤﻜﻦ ﻭﺍﳌﺴﺘﺤﻴﻞ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﻮ ﺣﺎﺩٍ ﳛﺪﻭ‬
‫ﺍﻟﻘﻠﻮﺏ ﺇﱃ ﺑﻼﺩ ﺍﶈﺒﻮﺏ‪ ،‬ﻭﻫﻮ ﺍﷲ ﻭﺍﻟﺪﺍﺭ ﺍﻵﺧﺮﺓ ﻭﻳﻄﻴﺐ ﻟﻪ ﺍﻟﺴﲑ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﻮ ﺍﻻﺳﺘﺒﺸﺎﺭ ﲜﻮﺩ‬
‫ﻭﻓﻀﻞ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ‪ ،‬ﻭﺍﻻﺭﺗﻴﺎﺡ ﳌﻄﺎﻟﻌﺔ ﻛﺮﻣﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﻮ ﺍﻟﺜﻘﺔ ﲜﻮﺩ ﺍﻟﺮﺏ ﺗﻌﺎﱃ)‪.(٦‬‬

‫)‪ (١‬ﺍﻷﻋﻠﻰ‪.(١٠) :‬‬

‫)‪ (٢‬ﺍﻟﺒﻴﻨﺔ‪.(٨) :‬‬
‫)‪ (٣‬ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ )‪.(٥٣٩ /٤‬‬
‫)‪ (٤‬ﺍﻟﻨﺎﺯﻋﺎﺕ‪.(٤٠) :‬‬
‫)‪ (٥‬ﻳﻨﻈﺮ‪ :‬ﺗﺎﺝ ﺍﻟﻌﺮﻭﺱ )‪ (١٣١-١٢٧ /٣٨‬ﻣﺎﺩﺓ )ﺭﺟﻮ(‪.‬‬
‫)‪ (٦‬ﻳﻨﻈﺮ‪ :‬ﻣﺪﺍﺭﺝ ﺍﻟﺴﺎﻟﻜﲔ )‪.(٣٥ /٢‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪٤٩‬‬
‫ﻭﻣﻦ ﻣﻌﺎﱐ ﺍﻟﺮﺟﺎﺀ‪ :‬ﺍﻟﺮﻏﺒﺔ ﻓﻴﻤﺎ ﻋﻨﺪ ﺍﷲ ‪ ‬ﻣﻦ ﺍﻟﺜﻮﺍﺏ ﻗﺎﻝ ﺗﻌﺎﱃ‪¹ ¸﴿ :‬‬
‫‪ ،(١)﴾Ã Â Á ¿ ¾ ½ ¼ » º‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫﴿¶¸ ‪.(٢)﴾¹‬‬
‫ﻭﰲ ﺍﳊﺪﻳﺚ‪)) :‬ﻭﻓﻮ‪‬ﺿﺖ ﺃﻣﺮﻱ ﺇﻟﻴﻚ‪ ،‬ﻭﺃﳉﺄﺕ ﻇﻬﺮﻱ ﺇﻟﻴﻚ‪ ،‬ﺭﻏﺒﺔ ﻭﺭﻫﺒﺔ‬
‫ﺇﻟﻴﻚ(()‪.(٤)،(٣‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ)‪ - (٥‬ﺭﲪﻪ ﺍﷲ ‪» :-‬ﻭﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻟﺮﻏﺒﺔ ﻭﺍﻟﺮﺟﺎﺀ ﺃﻥ ﺍﻟﺮﺟﺎﺀ ﻃﻤﻊ‪ ،‬ﻭﺍﻟﺮﻏﺒﺔ‬
‫ﻃﻠﺐ ﻓﻬﻲ ﲦﺮﺓ ﺍﻟﺮﺟﺎﺀ‪ ،‬ﻓﺈﻧﻪ ﺇﺫﺍ ﺭﺟﺎ ﺍﻟﺸﻲﺀ ﻃﻠﺒﻪ‪ ،‬ﻭﺍﻟﺮﻏﺒﺔ ﻣﻦ ﺍﻟﺮﺟﺎﺀ ﻛﺎﳍﺮﺏ ﻣﻦ ﺍﳋﻮﻑ‪،‬‬
‫ﻓﻤﻦ ﺭﺟﺎ ﺷﻴﺌﹰﺎ ﻃﻠﺒﻪ ﻭﺭﻏﺐ ﻓﻴﻪ‪ ،‬ﻭﻣﻦ ﺧﺎﻑ ﺷﻴﺌﹰﺎ ﻫﺮﺏ ﻣﻨﻪ‪ ،‬ﻭﺍﳌﻘﺼﻮﺩ ﺃﻥ ﺍﻟﺮﺍﺟﻲ ﻃﺎﻟﺐ‪،‬‬
‫ﻭﺍﳋﺎﺋﻒ ﻫﺎﺭﺏ«)‪ ،(٦‬ﻭﺍﻟﺮﺟﺎﺀ ﺍﳌﺘﻀﻤﻦ ﻟﻠﺬﻝ ﻭﺍﳋﻀﻮﻉ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﷲ ‪ ،‬ﻭﺻﺮﻓﻪ ﻟﻐﲑ ﺍﷲ‬
‫ﺷﺮﻙ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪è ç æ å ä ã â áà ß ÞÝ Ü Û Ú Ù Ø × Ö﴿ :‬‬
‫‪ ،(٧)﴾î í ì ë ê é‬ﻓﻘﻮﻟﻪ‪ ﴾é è ç﴿ :‬ﻳﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﻻﺑﺪ ﰲ ﺍﻟﺮﺟﺎﺀ‬
‫ﻣﻦ ﺍﳉﺪ ﻭﺍﻟﻌﻤﻞ‪ ،‬ﻭﺣﺴﻦ ﺍﻟﺘﻮﻛﻞ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻭﺇﻻﱠ ﻛﺎﻥ ﲤﻨﻴ‪‬ﺎ ﻭﻏﺮﻭﺭ‪‬ﺍ)‪.(٨‬‬
‫ﺃﻗﺴﺎﻡ ﺍﻟﺮﺟﺎﺀ‪:‬‬
‫ﻟﻠﺮﺟﺎﺀ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ‪ :‬ﻗﺴﻤﺎﻥ ﳏﻤﻮﺩﺍﻥ‪ ،‬ﻭﺍﻟﺜﺎﻟﺚ ﻣﺬﻣﻮﻡ‪:‬‬
‫ﻓﺎﻷﻭ‪‬ﻝ‪ :‬ﺭﺟﺎﺀ ﻋﺒﺪٍ ﺃﻃﺎﻉ ﺍﷲ ﻭﺍﺗﺒﻊ ﺭﺿﻮﺍﻧﻪ‪ ،‬ﻭﻛﻒ ﻋﻦ ﻣﻌﺼﻴﺘﻪ‪ ،‬ﻓﻬﻮ ﺭﺍ ٍ‬
‫ﺝ ﻟﺜﻮﺍﺏ ﺍﷲ‬
‫ﻭﺭﲪﺘﻪ‪.‬‬

‫)‪ (١‬ﺍﻷﻧﺒﻴﺎﺀ‪.(٩٠) :‬‬

‫)‪ (٢‬ﺍﻟﺸﺮﺡ‪.(٨) :‬‬
‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺍﻟﺸﻴﺨﺎﻥ‪ :‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻙ‪ :‬ﺍﻟﻮﺿﻮﺀ‪ ،‬ﺏ‪ :‬ﻓﻀﻞ ﻣﻦ ﺑﺎﺕ ﻋﻠﻰ ﺍﻟﻮﺿﻮﺀ )‪ ،(٢٤٤ /٩٧ /١‬ﻭﻣﺴﻠﻢ‪ ،‬ﻙ‪ :‬ﺍﻟﺬﻛﺮ‬
‫ﻭﺍﻟﺪﻋﺎﺀ‪ ،‬ﺏ‪ :‬ﻣﺎ ﻳﻘﻮﻝ ﻋﻨﺪ ﺍﻟﻨﻮﻡ ﻭﺃﺧﺬ ﺍﳌﻀﺠﻊ )‪.(٢٧١٠ /٢٠٨٢ /٤‬‬
‫)‪ (٤‬ﻳﻨﻈﺮ‪ :‬ﺃﻋﻤﺎﻝ ﺍﻟﻘﻠﻮﺏ ﺣﻘﻴﻘﺘﻬﺎ ﻭﺃﺣﻜﺎﻣﻬﺎ )ﺹ‪.(٢٢٩ :‬‬
‫)‪ (٥‬ﺳﺒﻘﺖ ﺗﺮﲨﺘﻪ ﰲ ﺍﻟﺼﻔﺤﺔ ﺭﻗﻢ ]‪.[٢١‬‬
‫)‪ (٦‬ﻣﺪﺍﺭﺝ ﺍﻟﺴﺎﻟﻜﲔ )‪.(٥٦-٥٥ /٢‬‬
‫)‪ (٧‬ﺍﻟﻜﻬﻒ‪.(١١٠) :‬‬
‫)‪ (٨‬ﻳﻨﻈﺮ‪ :‬ﻣﺪﺍﺭﺝ ﺍﻟﺴﺎﻟﻜﲔ )‪.(٣٥ /٢‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪٥٠‬‬
‫ﻭﺍﻟﺜﺎﱐ‪ :‬ﺭﺟﺎﺀ ﻋﺒﺪٍ ﺃﺫﻧﺐ ﺫﻧﻮﺑ‪‬ﺎ ﰒ ﺗﺎﺏ ﻣﻨﻬﺎ ﻭﺍﺳﺘﻐﻔﺮ‪ ،‬ﻓﻬﻮ ﺭﺍﺝٍ ﳌﻐﻔﺮﺓ ﺍﷲ ﻭﻋﻔﻮﻩ ﻭﺇﺣﺴﺎﻧﻪ‬
‫ﻭﺗﻔﻀﻠﻪ‪.‬‬
‫ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﳌﺬﻣﻮﻡ‪ ،‬ﻭﻫﻮ ﺭﺟﺎﺀ ﻋﺒﺪٍ ﺃﺳﺮﻑ ﺑﺎﳌﻌﺎﺻﻲ ﻭﻓﺮ‪‬ﻁ ﰲ ﺍﳋﻄﺎﻳﺎ‪ ،‬ﻓﻬﻮ ﻳﺮﺟﻮ ﺍﷲ ﺑﻼ ﻋﻤﻞ‬
‫ﻭﻻ ﺗﻮﺑﺔ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺮﺟﺎﺀ ﺍﻟﻜﺎﺫﺏ‪ ،‬ﻭﺍﻟﺘﻤﲏ ﺍﳌﻐﺮﻭﺭ)‪.(١‬‬
‫ﺁﺛﺎﺭ ﺍﻟﺮﺟﺎﺀ ﺍﶈﻤﻮﺩ ﻭﲦﺮﺍﺗﻪ‪:‬‬
‫ﳝﻜﻦ ﺇﲨﺎﻝ ﺑﻌﺾ ﺁﺛﺎﺭ ﺍﻟﺮﺟﺎﺀ ﻭﲦﺮﺍﺗﻪ ﲟﺎ ﻳﻠﻲ‪:‬‬
‫‪ -١‬ﺇﳍﺎﻡ ﺍﻟﻌﺒﺪ ﺍﻟﺮﺍﺟﻲ ﺍﻟﺸﻜﺮ ﻟﺘﻤﺎﻡ ﺍﻟﻨﻌﻤﺔ)‪.(٢‬‬
‫‪ -٢‬ﲣﻔﻴﻒ ﺣﺪﻩ ﺍﳋﻮﻑ ﻟﺪﻯ ﺍﻟﻌﺒﺪ ﺣﱴ ﻻ ﻳﻔﻀﻲ ﺑﻪ ﺇﱃ ﺍﻟﻴﺄﺱ ﻭﺍﻟﻘﻨﻮﻁ)‪.(٣‬‬
‫‪ -٣‬ﺇﻇﻬﺎﺭ ﺍﻟﻌﺒﻮﺩﻳﺔ ﻭﺍﻟﻔﺎﻗﺔ ﻭﺍﳊﺎﺟﺔ ﷲ ﺗﻌﺎﱃ)‪.(٤‬‬
‫‪ -٤‬ﺍﻟﺘﺨﻠﹼﺺ ﻣﻦ ﻏﻀﺐ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻓﻤﻦ ﱂ ﻳﺴﺄﻝ ﺍﷲ ﻳﻐﻀﺐ ﻋﻠﻴﻪ ﻛﻤﺎ ﰲ ﺍﳊﺪﻳﺚ‪)) :‬ﻣﻦ‬
‫ﱂ ﻳﺴﺄﻝ ﺍﷲ ﻳﻐﻀﺐ ﻋﻠﻴﻪ(()‪ ،(٥‬ﻭﺍﻟﺮﺟﺎﺀ ﺳﺆﺍﻝ ﻭﻃﻠﺐ‪ ،‬ﻓﻤﻦ ﱂ ﻳ‪‬ﺮﺝ‪ ‬ﺍﷲ ﻳﻐﻀﺐ ﻋﻠﻴﻪ)‪.(٦‬‬
‫‪ -٥‬ﺃﻥ ﺍﻟﺮﺟﺎﺀ ﺑﺎﻋﺚ ﻋﻠﻰ ﺇﺣﺴﺎﻥ ﺍﻟﻌﻤﻞ ﻭﺍﻻﺟﺘﻬﺎﺩ ﻓﻴﻪ‪ ،‬ﻓﻠﻮﻻ ﺃﻥ ﺍﻟﻌﺒﺪ ﻳﺮﺟﻮ ﺑﻌﻤﻠﻪ ﺍﻟﺜﻮﺍﺏ‬
‫ﻭﺃﻣﻦ ﺍﻟﻌﻘﺎﺏ ﳌﺎ ﺍﺟﺘﻬﺪ ﰲ ﺍﻟﻌﻤﻞ ﻭﺍﻟﻄﻠﺐ)‪.(٧‬‬
‫‪ -٦‬ﺃﻥ ﺍﻟﺮﺟﺎﺀ ﳚﻠﺐ ﳏﺒﺔ ﺍﻟﻌﺒﺪ ﷲ؛ ﻓﺈﻧﻪ ﻛﻠﻤﺎ ﺍﺷﺘﺪ ﺭﺟﺎﺅﻩ ﻭﺣﺼﻞ ﻟﻪ ﻣﺎ ﻳﺮﺟﻮﻩ ﻛﺎﻥ ﺫﻟﻚ‬
‫ﺟﺎﻟﺒ‪‬ﺎ ﻟﻠﻤﺤﺒﺔ ﺑﺎﻋﺜﹰﺎ ﻟﺘﻌﻠﻴﻖ ﺍﻟﻘﻠﺐ ﺑﺎﷲ ﺳﺒﺤﺎﻧﻪ)‪.(٨‬‬
‫‪ -٧‬ﺃﻥ ﺍﻟﺮﺟﺎﺀ ﻳﺰﻳﺪ ﻣﻦ ﻣﻌﺮﻓﺔ ﺍﻟﻌﺒﺪ ﺑﺄﲰﺎﺀ ﺍﷲ ﻭﺻﻔﺎﺗﻪ‪ ،‬ﻭﺍﻟﺘﻌﻠﻖ ‪‬ﺎ ﻭﻓﻬﻢ ﻣﻌﺎﻧﻴﻬﺎ ﻭﺍﻟﺘﻌﺒﺪ‬

‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﻣﺪﺍﺭﺝ ﺍﻟﺴﺎﻟﻜﲔ )‪.(٣٦ /٢‬‬

‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ )‪.(٣٦ /٢‬‬
‫)‪ (٣‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ )‪.(٣٧ /٢‬‬
‫)‪ (٤‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ )‪.(٥٠ /٢‬‬
‫)‪ (٥‬ﺃﺧﺮﺟــﻪ ﺃﲪــﺪ ﰲ ﻣــﺴﻨﺪ ﺃﰊ ﻫﺮﻳــﺮﺓ ‪ ،(٩٦٩٩ /٤٤٢ /٢) ‬ﻭﺍﳊــﺎﻛﻢ ﰲ ﺍﳌــﺴﺘﺪﺭﻙ ﻙ‪ :‬ﺍﻟــﺪﻋﺎﺀ‬
‫)‪ ،(١٨٠٧ /٦٦٨ /١‬ﻭﻗﺎﻝ ﺍﻷﻟﺒﺎﱐ‪ :‬ﻭﻫﻮ ﺣﺪﻳﺚ ﺣﺴﻦ )ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ ‪.(٢٦٥٤ /٦‬‬
‫)‪ (٦‬ﻳﻨﻈﺮ‪ :‬ﻣﺪﺍﺭﺝ ﺍﻟﺴﺎﻟﻜﲔ )‪.(٥٠ /٢‬‬
‫)‪ (٧‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ )‪.(٥٠ /٢‬‬
‫)‪ (٨‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ )‪ ،(٥٠ /٢‬ﺃﻋﻤﺎﻝ ﺍﻟﻘﻠﻮﺏ ﺣﻘﻴﻘﺘﻬﺎ ﻭﺃﺣﻜﺎﻣﻬﺎ )ﺹ‪.(٢٣٣ :‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪٥١‬‬
‫‪‬ﺎ؛ ﻓﺈﺫﺍ ﻋﺮﻑ ﺍﻟﻌﺒﺪ ﺃﻥ ﺍﷲ ﺭﺣﻴﻢ ﻭﺩﻭﺩ‪ ،‬ﺣﻠﻴﻢ ﻛﺮﱘ‪ ،‬ﺭﺟﺎﻩ ‪‬ﺬﻩ ﺍﻷﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ)‪.(١‬‬
‫‪ -٨‬ﺍﺳﺘﻠﺰﺍﻡ ﺍﻟﺮﺟﺎﺀ ﻟﻠﺨﻮﻑ‪ ،‬ﻭﺍﺳﺘﻠﺰﺍﻡ ﺍﳋﻮﻑ ﻟﻠﺮﺟﺎﺀ‪ ،‬ﻓﻜﻞ ﺭﺍﺝٍ ﺧﺎﺋﻒ‪ ‬ﻭﻛﻞ ﺧﺎﺋﻒ ﺭﺍﺝٍ‬
‫ﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ،(٢)﴾5 4 3 2 1 0﴿ :‬ﻗﺎﻝ ﻛﺜﲑ ﻣﻦ ﺍﳌﻔﺴﺮﻳﻦ‪ :‬ﺍﳌﻌﲎ‪:‬‬
‫ﻣﺎﻟﻜﻢ ﻻ ﲣﺎﻓﻮﻥ ﷲ ﻋﻈﻤﺔ؟‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﺍﻟﺮﺟﺎﺀ ﲟﻌﲎ ﺍﳋﻮﻑ)‪.(٣‬‬
‫‪ -٩‬ﺃﻥ ﺣﺼﻮﻝ ﺍﳌﺮﺟﻮ ﻟﻠﻌﺒﺪ ﺃﻟﻄﻒ ﻣﻦ ﺣﺼﻮﻝ ﻣﺎ ﱂ ﻳﺮﺟﻪ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺳﺮ‪ ‬ﺩﻭﺭﺍﻥ ﺍﻟﻌﺒﺪ ﰲ‬
‫ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﺑﲔ ﺍﻟﺮﺟﺎﺀ ﻭﺍﳋﻮﻑ‪ ،‬ﻓﻌﻠﻰ ﻗﺪﺭ ﺭﺟﺎﺋﻬﻢ ﻭﺧﻮﻓﻬﻢ ﻳﻜﻮﻥ ﻓﺮﺣﻬﻢ ﻳﻮﻡ‬
‫ﺍﻟﻘﻴﺎﻣﺔ)‪.(٤‬‬
‫‪ -١٠‬ﺗﻌﻠﻖ ﺍﻟﻘﻠﺐ ﺑﺬﻛﺮ ﺍﷲ ﺗﻌﺎﱃ ﻭﺗﺮﻗﺐ ﻓﻀﻠﻪ‪ ،‬ﻭﺩﻭﺍﻡ ﺍﻻﻟﺘﻔﺎﺕ ﺇﻟﻴﻪ)‪.(٥‬‬
‫ﻭﻫﻨﺎﻙ ﻏﲑ ﻫﺬﻩ ﺍﻵﺛﺎﺭ ﻭﺍﻟﺜﻤﺮﺍﺕ‪.‬‬
‫ﺍﶈﺒﺔ ﻟﻐﺔ‪:‬‬
‫ﺍﳊﺐ ﻧﻘﻴﺾ ﺍﻟﺒﻐﺾ‪ ،‬ﻭﺗﻄﻠﻖ ﻋﻠﻰ ﻋﺪﺓ ﻣﻌﺎﻥٍ‪:‬‬
‫• ﺍﻻﻣﺘﻼﺀ ﻭﺍﻻﺭﺗﻮﺍﺀ‪ ،‬ﻭﻣﻨﻪ ﻗﻮﻝ‪) :‬ﺣﺒ‪‬ﺐ ﺍﻟﺮﺟﻞ( ﺍﻣﺘﻸ ﺭﻳﺎ‪.‬‬
‫• ﺍﻟﺘﻮﺩﺩ‪ ،‬ﻭﻣﻨﻪ ﻗﻮﻝ‪) :‬ﲢﺒﺐ ﺇﻟﻴﻪ( ﺃﻱ ﺗﻮﺩﺩ‪.‬‬
‫• ﺍﻟﺜﺒﺎﺕ ﻭﺍﻻﻟﺘﺼﺎﻕ‪ ،‬ﻭﻣﻨﻪ ﻗﻮﻝ‪) :‬ﻭﺃﺣﺐ ﺍﻟﺒﻌﲑ( ﺃﻱ ﺑﺮﻙ ﻓﻠﻢ ﻳﺜﺮ‪ ،‬ﻭﺛﺒﺖ ﰲ ﺍﻷﺭﺽ‪ ،‬ﻭﺍﻟﺘﺼﻖ‬
‫‪‬ﺎ ﻓﻠﻢ ﻳﻘﻢ‪.‬‬
‫• ﺍﻟﺒ‪‬ﺮﺀ ﻣﻦ ﻛﻞ ﻣﺮﺽ‪ ،‬ﻭﻣﻨﻪ ﻗﻮﻝ‪) :‬ﺃﺣﺐ‪ ‬ﻓﻼﻥ( ﺇﺫﺍ ﺑﺮﺃ ﻣﻦ ﻣﺮﺿﻪ)‪.(٦‬‬
‫ﺍﶈﺒﺔ ﺷﺮﻋ‪‬ﺎ‪:‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺃﰊ ﺍﻟﻌﺰ ﺍﳊﻨﻔﻲ)‪ - (٧‬ﺭﲪﻪ ﺍﷲ ‪ -‬ﰲ ﺷﺮﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ‪» :‬ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﰲ ﲢﺪﻳﺪ‬

‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﻣﺪﺍﺭﺝ ﺍﻟﺴﺎﻟﻜﲔ )‪.(٥٠ /٢‬‬

‫)‪ (٢‬ﻧﻮﺡ‪.(١٣) :‬‬
‫)‪ (٣‬ﻳﻨﻈﺮ‪ :‬ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺍﻥ )‪ ،(٣٠٣ /١٨‬ﺗﻔﺴﲑ ﺍﻟﺒﻐﻮﻱ )‪ ،(٣٩٨ /٤‬ﺗﻴﺴﲑ ﺍﻟﻜﺮﱘ ﺍﻟﺮﲪﻦ )‪.(٨٨٩ /١‬‬
‫)‪ (٤‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ )‪.(٥١ /٢‬‬
‫)‪ (٥‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ )‪.(٥١ /٢‬‬
‫)‪ (٦‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻌﲔ‪ ،(٣١ /٣) :‬ﺗﺎﺝ ﺍﻟﻌﺮﻭﺱ‪ (٢٢١-٢١٤ /٢) :‬ﻣﺎﺩﺓ )ﺣﺒﺐ(‪.‬‬
‫)‪ (٧‬ﺳﺒﻘﺖ ﺗﺮﲨﺘﻪ ﰲ ﺍﻟﺼﻔﺤﺔ ﺭﻗﻢ ]‪.[٣٤‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪٥٢‬‬
‫ﺍﶈﺒﺔ ﻋﻠﻰ ﺃﻗﻮﺍﻝ‪ ،‬ﳓﻮ ﺛﻼﺛﲔ ﻗﻮﻻﹰ‪ ،‬ﻭﻻ ﲢﺪ ﺍﶈﺒﺔ ﲝﺪ ﺃﻭﺿﺢ ﻣﻨﻬﺎ‪ ،‬ﻓﺎﳊﺪﻭﺩ ﻻ ﺗﺰﻳﺪﻫﺎ ﺇﻻ‬
‫ﺧﻔﺎﺀً ﻭﺟﻔﺎﺀً‪ ،‬ﻭﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﺍﻟﻮﺍﺿﺤﺔ ﻻ ﲢﺘﺎﺝ ﺇﱃ ﲢﺪﻳﺪ‪ ،‬ﻛﺎﳌﺎﺀ‪ ،‬ﻭﺍﳍﻮﺍﺀ‪ ،‬ﻭﺍﻟﺘﺮﺍﺏ‪،‬‬
‫ﻭﺍﳉﻮﻉ‪ ،‬ﻭﺍﻟﺸﺒﻊ ﻭﳓﻮ ﺫﻟﻚ«)‪.(١‬‬
‫ﻭﻗﺪ ﺫﻛﺮ ﺍﺑﻦ ﺍﻟﻘﻴﻢ)‪ - (٢‬ﺭﲪﻪ ﺍﷲ ‪ -‬ﺛﻼﺛﲔ ﺗﻌﺮﻳﻔﹰﺎ ﻟﻠﻤﺤﺒﺔ ﻭﺭﺩ‪ ‬ﻋﻠﻴﻬﺎ ﺑﺄﻥ ﺃﻛﺜﺮﻫﺎ ﻣﺘﻌﻠﻖ‬
‫ﲝﻜﻢ ﺍﶈﺒﺔ‪ ،‬ﻭﺁﺛﺎﺭﻫﺎ‪ ،‬ﻭﲦﺎﺭﻫﺎ‪ ،‬ﻭﺷﻮﺍﻫﺪﻫﺎ‪ ،‬ﻭﺣﻘﻮﻗﻬﺎ‪ ،‬ﻭﻣﻮﺟﺒﺎ‪‬ﺎ‪ ،‬ﻭﻣﻘﺘﻀﻴﺎ‪‬ﺎ‪.‬‬
‫ﻭﻣﻦ ﺗﻠﻚ ﺍﻟﺘﻌﺮﻳﻔﺎﺕ‪:‬‬
‫‪ (١‬ﻗﻴﻞ‪ :‬ﺍﶈﺒﺔ ﻫﻲ ﺍﳌﻴﻞ ﺍﻟﺪﺍﺋﻢ ﺑﺎﻟﻘﻠﺐ ﺍﳍﺎﺋﻢ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﰲ ﺍﻟﺮﺩ ﻋﻠﻴﻪ‪ :‬ﺇﻥ ﻫﺬﺍ ﺍﳊﺪ ﻻ ﲤﻴﻴﺰ‬
‫ﻓﻴﻪ ﺑﲔ ﺍﶈﺒﺔ ﺍﳋﺎﺻﺔ ﻭﺍﳌﺸﺘﺮﻛﺔ‪ ،‬ﻭﺍﻟﺼﺤﻴﺤﺔ ﻭﺍﳌﻌﻠﻮﻟﺔ‪.‬‬
‫‪ (٢‬ﺇﻳﺜﺎﺭ ﺍﶈﺒﻮﺏ ﻋﻠﻰ ﲨﻴﻊ ﺍﳌﺼﺤﻮﺏ‪ ،‬ﻭﻗﺎﻝ ﰲ ﺍﻟﺮﺩ ﻋﻠﻴﻪ‪ :‬ﻭﻫﺬﺍ ﺣﻜﻢ ﻣﻦ ﺃﺣﻜﺎﻡ ﺍﶈﺒﺔ‪،‬‬
‫ﻭﺃﺛﺮ ﻣﻦ ﺁﺛﺎﺭﻫﺎ‪.‬‬
‫‪ (٣‬ﻣﻮﺍﻓﻘﺔ ﺍﳊﺒﻴﺐ ﰲ ﺍﳌﺸﻬﺪ ﻭﺍﳌﻐﻴﺐ‪ ،‬ﻭﻗﺎﻝ ﰲ ﺍﻟﺮﺩ ﻋﻠﻴﻪ‪ :‬ﺇﻧﻪ ﻣﻦ ﻣﻮﺟﺒﺎﺕ ﺍﶈﺒﺔ ﻭﻣﻘﺘﻀﻴﺎ‪‬ﺎ‪،‬‬
‫ﻭﻫﻮ ﺃﻛﻤﻞ ﻣﻦ ﺍﳊﺪﻳﻦ ﻗﺒﻠﻪ؛ ﻓﺈﻧﻪ ﻳﺘﻨﺎﻭﻝ ﺍﶈﺒﺔ ﺍﻟﺼﺎﺩﻗﺔ ﺍﻟﺼﺤﻴﺤﺔ‪ ،‬ﲞﻼﻑ ﳎﺮﺩ ﺍﳌﻴﻞ‬
‫ﻭﺍﻹﻳﺜﺎﺭ ﺑﺎﻹﺭﺍﺩﺓ‪ ،‬ﻓﺈﻧﻪ ﱂ ﺗﺼﺤﺒﻪ ﻣﻮﺍﻓﻘﺔ‪ ،‬ﻓﻤﺤﺒﺘﻪ ﻣﻌﻠﻮﻟﺔ‪.‬‬
‫‪ (٤‬ﳏﻮ ﺍﳊﺐ ﻟﺼﻔﺎﺗﻪ ﻭﺇﺛﺒﺎﺕ ﺍﶈﺒﻮﺏ ﻟﺬﺍﺗﻪ‪ ،‬ﻭﻗﺎﻝ ﰲ ﺍﻟﺮﺩ ﻋﻠﻴﻪ‪ :‬ﺇﻧﻪ ﻣﻦ ﺃﺣﻜﺎﻡ ﺍﻟﻔﻨﺎﺀ ﰲ ﺍﶈﺒﺔ‬
‫ﺃﻥ ﺗﻨﻤﺤﻲ ﺻﻔﺎﺕ ﺍﶈﺐ ﻭﺗﻔﲎ ﰲ ﺻﻔﺎﺕ ﳏﺒﻮﺑﺔ ﻭﺫﺍﺗﻪ‪ ،‬ﻭﻫﺬﺍ ﻳﺴﺘﺪﻋﻲ ﺑﻴﺎﻧ‪‬ﺎ ﺃﰎ ﻣﻦ ﻫﺬﺍ‬
‫ﻻ ﻳﺪﺭﻛﻪ ﺇﻻ ﻣﻦ ﺃﻓﻨﺎﻩ ﻭﺍﺭﺩ ﺍﶈﺒﺔ ﻋﻨﻪ‪ ،‬ﻭﺃﺧﺬﻩ ﻣﻨﻪ)‪ (٣‬ﻭﻏﲑ ﺫﻟﻚ ﳑﺎ ﺫﻛﺮ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬
‫ﻭﺳﺒﺐ ﻫﺬﺍ ﺍﻻﺧﺘﻼﻑ ﰲ ﺗﻌﺮﻳﻒ ﺍﶈﺒﺔ ﻳﺮﺟﻊ ﺇﱃ ﺃﻥ »ﺍﻟﺸﻲﺀ ﺇﺫﺍ ﻛﺎﻥ ﰲ ﺍﻷﻣﻮﺭ‬
‫ﺍﻟﻮﺟﺪﺍﻧﻴﺔ ﺍﻟﺬﻭﻗﻴﺔ ﺍﻟﱵ ﺗ‪‬ﻌﻠﻢ ﺑﺂﺛﺎﺭﻫﺎ ﻭﻋﻼﻣﺎ‪‬ﺎ‪ ،‬ﻭﻛﺎﻥ ﳑﺎ ﻳﻘﻊ ﻓﻴﻪ ﺍﻟﺘﻔﺎﻭﺕ ﺑﺎﻟﺸﺪﺓ ﻭﺍﻟﻀﻌﻒ‪،‬‬
‫ﻭﻛﺎﻥ ﻟﻪ ﻟﻮﺍﺯﻡ ﻭﺁﺛﺎﺭ ﻭﻋﻼﻣﺎﺕ ﻣﺘﻌﺪﺩﺓ‪ ،‬ﺍﺧﺘﻠﻔﺖ ﺍﻟﻌﺒﺎﺭﺍﺕ ﻋﻨﻪ ﲝﺴﺐ ﺍﺧﺘﻼﻑ ﻫﺬﻩ‬
‫ﺍﻷﺷﻴﺎﺀ‪ ،‬ﻭﻫﺬﺍ ﺷﺄﻥ ﺍﶈﺒﺔ‪ ،‬ﻓﺈ‪‬ﺎ ﻟﻴﺴﺖ ﲝﻘﻴﻘﺔ ﻣﻌﺎﻧﻴﻬﺎ ﺗﺮﻯ ﺑﺎﻷﺑﺼﺎﺭ ﻓﻴﺸﺘﺮﻙ ﺍﻟﻮﺍﺻﻔﻮﻥ ﳍﺎ ﰲ‬
‫ﺍﻟﺼﻔﺔ‪ ،‬ﻭﻫﻲ ﰲ ﻧﻔﺴﻬﺎ ﻣﺘﻔﺎﻭﺗﺔ ﺃﻋﻈﻢ ﺗﻔﺎﻭﺕ ﻛﻤﺎ ﺑﲔ ﺍﻟﻌﻼﻗﺔ ﺍﻟﱵ ﻫﻲ ﺗﻌﻠﻖ ﺍﻟﻘﻠﺐ ﺑﺎﶈﺒﻮﺏ‪،‬‬

‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻄﺤﺎﻭﻳﺔ )‪.(٢٤٩ /١‬‬

‫)‪ (٢‬ﺳﺒﻘﺖ ﺗﺮﲨﺘﻪ ﰲ ﺍﻟﺼﻔﺤﺔ ﺭﻗﻢ ]‪.[٢١‬‬
‫)‪ (٣‬ﻳﻨﻈﺮ‪ :‬ﻣﺪﺍﺭﺝ ﺍﻟﺴﺎﻟﻜﲔ )‪ ،(١٢ /٣‬ﺃﻋﻤﺎﻝ ﺍﻟﻘﻠﻮﺏ )ﺹ‪.(١٨١ :‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪٥٣‬‬
‫ﻭﺍﳋﻠﺔ ﺍﻟﱵ ﻫﻲ ﺃﻋﻠﻰ ﻣﺮﺍﺗﺐ ﺍﳊﺐ‪ ،‬ﻭﺑﻴﻨﻬﻤﺎ ﺩﺭﺟﺎﺕ ﻣﺘﻔﺎﻭﺗﺔ ﺗﻔﺎﻭﺕ ﻻ ﻳﻨﺤﺼﺮ‪ ،‬ﻭﳍﺎ ﺁﺛﺎﺭ‬
‫ﺗﻮﺟﺒﻬﺎ ﻭﻋﻼﻣﺎﺕ ﺗﺪﻝ ﻋﻠﻴﻬﺎ‪ ،‬ﻓﻜﻞﱞ ﺃﺩﺭﻙ ﺑﻌﺾ ﻋﻼﻣﺎ‪‬ﺎ ﻓﻌﱪ ﲝﺴﺐ ﻣﺎ ﺃﺩﺭﻛﻪ‪ ،‬ﻭﻫﻲ ﻭﺭﺍﺀ‬
‫ﺫﻟﻚ ﻛﻠﻪ ﻟﻴﺲ ﺍﲰﻬﺎ ﻛﻤﺴﻤﺎﻫﺎ‪ ،‬ﻭﻻ ﻟﻔﻈﻬﺎ ﻣﺒﲔ ﳌﻌﻨﺎﻫﺎ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﺳﻢ ﺍﳌﺼﻴﺒﺔ ﻭﺍﻟﺒﻠﻴﺔ‪،‬‬
‫ﻭﺍﻟﺸﺪﺓ ﻭﺍﻷﱂ‪ ،‬ﺇﳕﺎ ﺗﺪﻝ ﺃﲰﺎﺅﻫﺎ ﻋﻠﻴﻬﺎ ﻧﻮﻉ ﺩﻻﻟﺔ ﻻ ﺗﻜﺸﻒ ﺣﻘﻴﻘﺘﻬﺎ‪ ،‬ﻭﻻ ﺗ‪‬ﻌﻠﻢ ﺣﻘﻴﻘﺘﻬﺎ ﺇﻻ‬
‫ﺑﺬﻭﻗﻬﺎ ﻭﻭﺟﻮﺩﻫﺎ‪ ،‬ﻭﻓﺮﻕ ﺑﲔ ﺍﻟﺬﻭﻕ ﻭﺍﻟﻮﺟﻮﺩ‪ ،‬ﻭﺑﲔ ﺍﻟﺘﺼﻮ‪‬ﺭ ﻭﺍﻟﻌﻠﻢ‪ ،‬ﻓﺎﳊﺪﻭﺩ ﻭﺍﻟﺮﺳﻮﻡ ﺍﻟﱵ‬
‫ﻗﻴﻠﺖ ﰲ ﺍﶈﺒﺔ ﺻﺤﻴﺤﺔ ﻏﲑ ﻭﺍﻓﻴﺔ ﲝﻘﻴﻘﺘﻬﺎ‪ ،‬ﺑﻞ ﻫﻲ ﺇﺷﺎﺭﺍﺕ ﻭﻋﻼﻣﺎﺕ ﻭﺗﻨﺒﻴﻬﺎﺕ«)‪.(١‬‬
‫ﺃﻗﺴﺎﻡ ﺍﶈﺒﺔ)‪:(٢‬‬
‫ﻟﻘﺪ ﻗﺴﻢ ﺍﻟﻌﻠﻤﺎﺀ ‪ -‬ﺭﲪﻬﻢ ﺍﷲ ‪ -‬ﺍﶈﺒﺔ ﺇﲨﺎﻻﹰ ﺇﱃ ﻗﺴﻤﲔ ﻛﻤﺎ ﻳﻠﻲ‪:‬‬
‫ﺍﻟﻘﺴﻢ ﺍﻷﻭ‪‬ﻝ‪ :‬ﳏﺒﺔ ﻣﺸﺘﺮﻛﺔ ﻭﻫﻲ ﺃﺭﺑﻌﺔ ﺃﻧﻮﺍﻉ‪:‬‬
‫‪ -١‬ﳏﺒﺔ ﻃﹶﺒ‪‬ﻌﻴﺔ‪ :‬ﻭﻫﻲ ﻣﻴﻞ ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﻣﺎ ﻳﻼﺋﻢ ﻃﺒﻌﻪ‪ ،‬ﻛﻤﺤﺒﺔ ﺍﻟﻈﻤﺂﻥ ﻟﻠﻤﺎﺀ‪ ،‬ﻭﺍﳉﺎﺋﻊ‬
‫ﻟﻠﻄﻌﺎﻡ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ‪ ،‬ﻭﻫﺬﻩ ﻻ ﺗﺴﺘﻠﺰﻡ ﺍﻟﺘﻌﻈﻴﻢ‪.‬‬
‫‪ -٢‬ﳏﺒﺔ ﺭﲪﺔ ﻭﺇﺷﻔﺎﻕ‪ :‬ﻛﻤﺤﺒﺔ ﺍﻟﻮﺍﻟﺪ ﻟﻮﻟﺪﻩ ﻭﳓﻮﻩ‪ ،‬ﻭﻫﺬﻩ ﺃﻳﻀ‪‬ﺎ ﻻ ﺗﺴﺘﻠﺰﻡ ﺍﻟﺘﻌﻈﻴﻢ‪.‬‬
‫‪ -٣‬ﳏﺒﺔ ﺇﺟﻼﻝ ﻭﺗﻘﺪﻳﺮ‪ :‬ﻛﻤﺤﺒﺔ ﺍﻟﻮﻟﺪ ﻟﻮﺍﻟﺪﻩ‪ ،‬ﻭﳏﺒﺔ ﺍﳌﺘﻌﻠﻢ ﳌﻌﻠﻤﻪ‪.‬‬
‫‪ -٤‬ﳏﺒﺔ ﺃﻧﺲ ﻭﺃﻟﻒ‪ :‬ﻭﻫﻲ ﳏﺒﺔ ﺍﳌﺸﺘﺮﻛﲔ ﰲ ﺻﻨﺎﻋﺔ ﺃﻭ ﻋﻠﻢ ﺃﻭ ﲡﺎﺭﺓ ﺃﻭ ﺳﻔﺮ ﺑﻌﻀﻬﻢ‬
‫ﺑﻌﻀ‪‬ﺎ‪ ،‬ﻛﻤﺤﺒﺔ ﺍﻹﺧﻮﺓ ﺑﻌﻀﻬﻢ ﺑﻌﻀ‪‬ﺎ‪ ،‬ﻭﻫﺬﻩ ﺍﻷﻧﻮﺍﻉ ﻟﻴﺲ ﻓﻴﻬﺎ ﺗﻌﻈﻴﻢ‪ ،‬ﻭﺑﺬﻟﻚ ﻻ‬
‫ﺗﻜﻮﻥ ﺷﺮﻛﹰﺎ ﰲ ﳏﺒﺔ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻭﳍﺬﺍ ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﳛﺐ ﺃﺻﺤﺎﺑﻪ ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫﴿‪z y x w v u t s r q p‬‬
‫{|}~ ﴾)‪.(٣‬‬
‫ﻓﺄﻧﻮﺍﻉ ﺍﶈﺒﺔ ﻫﺬﻩ ﻣﺒﺎﺣﺔ ﺇﻻ ﺇﺫﺍ ﺍﻗﺘﺮﻥ ‪‬ﺎ ﻣﺎ ﻳﻘﺘﻀﻲ ﺍﻟﺘﻌﺒﺪ‪ ،‬ﻓﺘﺼﺒﺢ ﺣﻴﻨﺌﺬٍ ﻋﺒﺎﺩﺓ ﻭﺍﺟﺒﺔ‪،‬‬
‫ﻛﻤﺤﺒﺔ ﺍﻟﻌﺒﺪ ﻟﻮﺍﻟﺪﻩ‪ ،‬ﻓﻬﻲ ﰲ ﺃﺳﺎﺳﻬﺎ ﳏﺒﺔ ﺍﺣﺘﺮﺍﻡ ﻭﺇﺟﻼﻝ‪ ،‬ﻓﺈﺫﺍ ﻗﺼﺪ ‪‬ﺎ ﳏﺒﺔ ﺍﻟﺘﻌﺒﺪ ﻣﻊ ﳏﺒﺔ‬

‫)‪ (١‬ﻃﺮﻳﻖ ﺍﳍﺠﺮﺗﲔ )ﺹ‪.(٤٤٠ :‬‬

‫)‪ (٢‬ﲨﻊ ﻫﺬﻩ ﺍﻷﻗﺴﺎﻡ ﻭﻋﻠﻖ ﻋﻠﻴﻬﺎ ﺩ‪ .‬ﺳﻬﻞ ﺍﻟﻌﺘﻴﱯ ﰲ ﺭﺳﺎﻟﺘﻪ‪ :‬ﺃﻋﻤﺎﻝ ﺍﻟﻘﻠﻮﺏ )ﺹ‪ ،(١٨٤ :‬ﻣﻌﺘﻤﺪ‪‬ﺍ ﰲ ﲨﻌﻪ ﻋﻠﻰ ﻋﺪﺓ‬
‫ﻣﺼﺎﺩﺭ ﻣﻨﻬﺎ‪ :‬ﻃﺮﻳﻖ ﺍﳍﺠﺮﺗﲔ )ﺹ‪ ،(٤٤٠ :‬ﺗﻴﺴﲑ ﺍﻟﻌﺰﻳﺰ ﺍﳊﻤﻴﺪ )‪.(٤١١ /١‬‬
‫)‪ (٣‬ﺁﻝ ﻋﻤﺮﺍﻥ‪.(١٤) :‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪٥٤‬‬
‫ﺍﻹﺟﻼﻝ ﺻﺎﺭﺕ ﻋﺒﺎﺩﺓ ﺑﺮ‪ ‬ﻟﻮﺍﻟﺪﻩ‪ ،‬ﻭﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ ﻗﻮﻟﻪ ‪)) :‬ﺇﳕﺎ ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺎﺕ‪ ،‬ﻭﺇﳕﺎ‬
‫ﻟﻜﻞ ﺍﻣﺮﺉ ﻣﺎ ﻧﻮﻯ(()‪.(١‬‬
‫ﻭﺗﻜﻮﻥ ﻫﺬﻩ ﺍﶈﺒﺔ ﻣﺬﻣﻮﻣﺔ ﺇﺫﺍ ﺯﺍﺩﺕ ﻋﻦ ﺣﺪﻫﺎ‪ ،‬ﻭﺃﺷﻐﻠﺖ ﻋﻦ ﻃﺎﻋﺔ ﺍﷲ ﻭﺫﻛﺮﻩ ﻭﳏﺒﺘﻪ‪،‬‬
‫ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪S R Q P O N M L K﴿ :‬‬
‫‪^]\[ZYXWVUT‬‬
‫_ `‪.(٢)﴾lk ji hgfed cb a‬‬
‫ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ‪ :‬ﺍﶈﺒﺔ ﺍﳋﺎﺻﺔ ﺍﻟﱵ ﻻ ﳚﻮﺯ ﺻﺮﻓﻬﺎ ﺇﻻ ﷲ ‪ ،‬ﻭﻫﻲ ﳏﺒﺔ ﺍﻟﺘﻌﺒﺪ ﻭﺍﻟﺬﻝ‪ ،‬ﻭﺍﻟﺘﻌﻈﻴﻢ‬
‫ﻭﻛﻤﺎﻝ ﺍﻟﻄﺎﻋﺔ‪ ،‬ﻭﺇﺧﻼﺻﻬﺎ ﻫﻮ ﺃﺻﻞ ﺍﻹﳝﺎﻥ ﻭﻟﺐ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ)‪ - (٣‬ﺭﲪﻪ ﺍﷲ ‪:-‬‬
‫»ﻓﻤﺤﺒﺘﻪ ﺗﻌﺎﱃ‪ ،‬ﺑﻞ ﻛﻮﻧﻪ ﺃﺣﺐ ﺇﱃ ﺍﻟﻌﺒﺪ ﻣﻦ ﻛﻞ ﻣﺎ ﺳﻮﺍﻩ ﻋﻠﻰ ﺍﻹﻃﻼﻕ ﻣﻦ ﺃﻋﻈﻢ ﻭﺍﺟﺒﺎﺕ‬
‫ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺃﻛﱪ ﺃﺻﻮﻟﻪ ﻭﺃﺟﻞ ﻗﻮﺍﻋﺪﻩ‪ ،‬ﻭﻣﻦ ﺃﺣﺐ ﻣﻌﻪ ﳐﻠﻮﻗﹰﺎ ﻣﺜﻞ ﻣﺎ ﳛﺒﻪ‪ ،‬ﻓﻬﻮ ﻣﻦ ﺍﻟﺸﺮﻙ‬
‫ﺍﻟﺬﻱ ﻻ ﻳﻐﻔﺮ ﻟﺼﺎﺣﺒﻪ ﻭﻻ ﻳﻘﺒﻞ ﻣﻌﻪ ﻋﻤﻞ«)‪.(٤‬‬
‫ﺁﺛﺎﺭ ﺍﶈﺒﺔ ﺍﳋﺎﺻﺔ ﻭﲦﺮﺍ‪‬ﺎ‪:‬‬
‫ﻭﳝﻜﻦ ﺇﲨﺎﻝ ﺑﻌﺾ ﺁﺛﺎﺭ ﻭﲦﺮﺍﺕ ﺍﶈﺒﺔ ﲟﺎ ﻳﻠﻲ‪:‬‬
‫‪ -١‬ﺍﻟﺘﺴﺪﻳﺪ ﻟﻠﻌﺒﺪ ﺑﻔﻌﻞ ﻣﺎ ﻳ‪‬ﺮﺿﻲ ﺍﷲ‪ ،‬ﻭﺍﺟﺘﻨﺎﺏ ﻣﺎ ﻳ‪‬ﻐﻀﺐ ﺍﷲ‪ ،‬ﻭﺍﺳﺘﺠﺎﺑﺔ ﺍﻟﺪﻋﺎﺀ‪ ،‬ﻗﺎﻝ‬
‫ﺗﻌﺎﱃ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﻘﺪﺳﻲ ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﺃﺑﻮ ﻫﺮﻳﺮﺓ ‪)) :‬ﻭﻣﺎ ﺗﻘﺮﺏ ﺇﱄ ﻋﺒﺪﻱ ﺑﺸﻲﺀ‬
‫ﺃﺣﺐ ﺇﱄ ﳑﺎ ﺍﻓﺘﺮﺿﺖ ﻋﻠﻴﻪ‪ ،‬ﻭﻣﺎ ﻳﺰﺍﻝ ﻋﺒﺪﻱ ﻳﺘﻘﺮﺏ ﺇﱄ ﺑﺎﻟﻨﻮﺍﻓﻞ ﺣﱴ ﺃﺣﺒﻪ‪ ،‬ﻓﺈﺫﺍ‬
‫ﺃﺣﺒﺒﺘﻪ‪ ،‬ﻛﻨﺖ ﲰﻌﻪ ﺍﻟﺬﻱ ﻳﺴﻤﻊ ﺑﻪ‪ ،‬ﻭﺑﺼﺮﻩ ﺍﻟﺬﻱ ﻳﺒﺼﺮ ﺑﻪ ﻭﻳﺪﻩ ﺍﻟﱵ ﻳﺒﻄﺶ ‪‬ﺎ ﻭﺭﺟﻠﻪ‬
‫ﺍﻟﱵ ﳝﺸﻲ ‪‬ﺎ‪ ،‬ﻭﺇﻥ ﺳﺄﻟﲏ ﻷﻋﻄﻴﻨ‪‬ﻪ‪ ،‬ﻭﻟﺌﻦ ﺍﺳﺘﻌﺎﺫﱐ ﻷﻋﻴﺬﻧ‪‬ﻪ(()‪.(٥‬‬

‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺸﻴﺨﺎﻥ‪ ،‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻙ‪ :‬ﺍﻹﳝﺎﻥ‪ ،‬ﺏ‪ :‬ﻣﺎ ﺟﺎﺀ ﺃﻥ ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺔ )‪ (٥٤ /٣٠ /٣‬ﻭﻣﺴﻠﻢ‪ ،‬ﻙ‪ :‬ﺍﻹﻣﺎﺭﺓ‪ ،‬ﺏ‪:‬‬
‫ﻗﻮﻟﻪ ‪) :‬ﺇﳕﺎ ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺔ( )‪.(١٩٠٧ /١٥١٦ /٣‬‬
‫)‪ (٢‬ﺍﻟﺘﻮﺑﺔ‪.(٢٤) :‬‬
‫)‪ (٣‬ﺳﺒﻘﺖ ﺗﺮﲨﺘﻪ ﰲ ﺍﻟﺼﻔﺤﺔ ﺭﻗﻢ ]‪.[٢١‬‬
‫)‪ (٤‬ﺇﻏﺎﺛﺔ ﺍﻟﻠﻬﻔﺎﻥ )‪.(١٩٦ /٢‬‬
‫)‪ (٥‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ‪ ،‬ﻙ‪ :‬ﺍﻟﺮﻗﺎﻕ‪ ،‬ﺏ‪ :‬ﺍﻟﺘﻮﺍﺿﻊ )‪.(٦١٣٧ /٢٣٨٤ /٥‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪٥٥‬‬
‫‪ -٢‬ﻭﺿﻊ ﺍﻟﻘﺒﻮﻝ ﻟﻠﻌﺒﺪ ﰲ ﺍﻷﺭﺽ‪ ،‬ﻗﺎﻝ ‪)) :‬ﺇﺫﺍ ﺃﺣﺐ ﺍﷲ ﺍﻟﻌﺒﺪ‪ ‬ﻧﺎﺩﻯ ﺟﱪﻳﻞﹶ ﺇﻥ ﺍﷲ ﳛﺐ‬
‫ﻓﻼﻧ‪‬ﺎ ﻓﺄﺣﺒﻪ‪ ،‬ﻓﻴﺤﺒﻪ ﺟﱪﻳﻞﹸ‪ ،‬ﻓﻴﻨﺎﺩﻱ ﺟﱪﻳﻞﹸ ﰲ ﺃﻫﻞ ﺍﻟﺴﻤﺎﺀ‪ :‬ﺇﻥ ﺍﷲ ﳛﺐ ﻓﻼﻧ‪‬ﺎ ﻓﺄﺣﺒﻮﻩ‪،‬‬
‫ﻓﻴﺤﺒﻪ ﺃﻫﻞ ﺍﻟﺴﻤﺎﺀ‪ ،‬ﰒ ﻳﻮﺿﻊ ﻟﻪ ﺍﻟﻘﺒﻮﻝ ﰲ ﺃﻫﻞ ﺍﻷﺭﺽ(()‪.(١‬‬
‫‪ -٣‬ﺍﺗﺒﺎﻉ ﺍﷲ ﺗﻌﺎﱃ ﻭﺭﺳﻮﻟﻪ ‪ ‬ﻭﺗﻘﺪﱘ ﺃﻭﺍﻣﺮﳘﺎ ﻋﻠﻰ ﻛﻞ ﺍﻷﻭﺍﻣﺮ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪@ ? >﴿ :‬‬
‫‪.(٢)﴾LK JIHG FE DC BA‬‬
‫‪ -٤‬ﺍﺳﺘﻴﻼﺀ ﺫﻛﺮ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﻗﻠﺐ ﺍﳌﺆﻣﻦ ﻭﻃﺮﺩ ﺍﻟﻮﺳﺎﻭﺱ ﻭﺍﻟﻐﻔﻠﺔ ﻋﻦ ﺍﷲ ﺗﻌﺎﱃ)‪.(٣‬‬
‫‪ -٥‬ﺍﻟﺘﺴﻠﻲ ﻋﻦ ﺍﳌﺼﺎﺋﺐ‪ ،‬ﻓﺎﳌﺆﻣﻦ ﳚﺪ ﰲ ﻟﺬﺓ ﺣﺒﻪ ﷲ ﺗﻌﺎﱃ ﻣﺎ ﻳﻨﺴﻴﻪ ﺍﳌﺼﺎﺋﺐ ﻭﺍﻷﻛﺪﺍﺭ)‪.(٤‬‬
‫‪ -٦‬ﺍﻟﻨﻈﺮ ﻭﺍﻟﺘﻔﻜﺮ ﰲ ﺁﻳﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﻭﺍﻻﻋﺘﺒﺎﺭ ﺑﺂﻳﺎﺗﻪ ﺍﳌﺸﻬﻮﺩﺓ ﻭﺍﳌﺴﻤﻮﻋﺔ)‪.(٥‬‬
‫‪ -٧‬ﺍﻟﺘﻌﺒﺪ ﷲ ﺗﻌﺎﱃ ﰲ ﺍﳋﻼﺀ‪ ،‬ﻭﻭﻗﺖ ﺍﻟﻨـﺰﻭﻝ ﺍﻹﳍﻲ ﻭﻣﻨﺎﺟﺎﺗﻪ)‪.(٦‬‬
‫‪ -٨‬ﳎﺎﻟﺴﺔ ﺍﻟﺼﺎﳊﲔ ﻭﺍﻟﻨﻔﺮﺓ ﻣﻦ ﳎﺎﻟﺲ ﺍﻟﺴﻮﺀ)‪.(٧‬‬

‫ﺍﻟﻤﻁﻠﺏ ﺍﻟﺜﺎﻨﻲ‪ :‬ﻤﻨﺯﻟﺔ ﻋﻘﻴﺩﺓ ﺍﻟﺨﻭﻑ ﻭﺍﻟﺭﺠﺎﺀ ﻭﺍﻟﻤﺤﺒﺔ‪ ،‬ﻭﺍﺭﺘﺒﺎﻁﻬﺎ‬

‫ﺒﺎﺴﺘﺸﺭﺍﻑ ﺍﻟﻤﺴﺘﻘﺒل‪:‬‬
‫ﺇﻥ ﻣﻦ ﺃﻋﻈﻢ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺍﻟﱵ ﺃﻭﺟﺒﻬﺎ ﺍﷲ ﻋﻠﻰ ﻋﺒﺎﺩﻩ ﺍﳋﻮﻑ‪ ‬ﻭﺍﻟﺮﺟﺎﺀ ﻭﺍﶈﺒﺔ‪ ،‬ﻭﻫﻲ ﻣﻦ‬
‫ﻋﺒﺎﺩﺍﺕ ﺍﻟﻘﻠﻮﺏ ﺍﻟﱵ ﺗﺘﺒﻌﻬﺎ ﻋﺒﺎﺩﺍﺕ ﺍﳉﻮﺍﺭﺡ‪ ،‬ﻭﺍﻟﱵ ﻻ ﻳﺴﺘﻘﻴﻢ ﺇﳝﺎﻥ ﺍﻟﻌﺒﺪ ﺇﻻ ‪‬ﺎ‪ ،‬ﻓﻌﻦ ﺃﻧﺲ‬
‫‪ ‬ﻋﻦ ﺍﻟﻨﱯ ‪ ‬ﻗﺎﻝ‪)) :‬ﻻ ﻳﺴﺘﻘﻴﻢ ﺇﳝﺎﻥ ﻋﺒﺪ ﺣﱴ ﻳﺴﺘﻘﻴﻢ ﻗﻠﺒﻪ(()‪.(٨‬‬
‫ﻓﻌﻤﻞ ﺍﻟﻘﻠﺐ ﺃﺳﺎﺱ ﻟﺼﻼﺡ ﺑﻘﻴﺔ ﺍﻷﻋﻤﺎﻝ ﻛﻤﺎ ﻗﺎﻝ ‪)) :‬ﺇﻥ ﰲ ﺍﳉﺴﺪ ﻣﻀﻐﺔﹰ ﺇﺫﺍ‬

‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ‪ ،‬ﻙ‪ :‬ﺑﺪﺀ ﺍﳋﻠﻖ‪ ،‬ﺏ‪ :‬ﺫﻛﺮ ﺍﳌﻼﺋﻜﺔ )‪.(٣٠٣٧ /١١٧٥ /٣‬‬
‫)‪ (٢‬ﺁﻝ ﻋﻤﺮﺍﻥ )‪.(٣١‬‬
‫)‪ (٣‬ﻳﻨﻈﺮ‪ :‬ﻣﺪﺍﺭﺝ ﺍﻟﺴﺎﻟﻜﲔ )‪.(٣٦ /٣‬‬
‫)‪ (٤‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ )‪.(٣٦ /٣‬‬
‫)‪ (٥‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ )‪.(٣٦ /٣‬‬
‫)‪ (٦‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ )‪.(١٧ /٣‬‬
‫)‪ (٧‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ )‪.(١٨ /٣‬‬
‫)‪ (٨‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ ﰲ ﻣﺴﻨﺪ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ )‪ ،(١٣٠٧١ /١٩٨ /٣‬ﻭﺍﻟﻄﱪﺍﱐ ﰲ ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ )‪(١٠٥٥٣ /٢٢٧ /١٠‬‬
‫ﻭﺣﺴ‪‬ﻨﻪ ﺍﻷﻟﺒﺎﱐ ﰲ ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ )ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ ‪.(٨٢٢ /٦‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪٥٦‬‬
‫ﺻﻠﺤﺖ ﺻﻠﺢ ﺍﳉﺴﺪ ﻛﻠﻪ‪ ،‬ﻭﺇﺫ ﻓﺴﺪﺕ ﻓﺴﺪ ﺍﳉﺴﺪ ﻛﻠﻪ‪ ،‬ﺃﻻ ﻭﻫﻲ ﺍﻟﻘﻠﺐ(()‪.(١‬‬
‫ﻭﻫﺬﻩ ﺍﻟﻌﺒﺎﺩﺍﺕ )ﺍﳋﻮﻑ ﻭﺍﻟﺮﺟﺎﺀ ﻭﺍﶈﺒﺔ( ﺗﺒﻌﺚ ﻋﻠﻰ ﺻﺎﱀ ﺍﻷﻋﻤﺎﻝ ﻭﺃﻓﻀﻠﻬﺎ‪ ،‬ﻭﺗﺰﺟﺮ‬
‫ﻣﻦ ﺳﻴﺌﻬﺎ ﻭﺃﻗﺒﺤﻬﺎ‪ ،‬ﻭﺗﺰﻫ‪‬ﺪ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﻓﻨﺎﺋﻬﺎ‪ ،‬ﻭﺗﺮﻏﺐ ﰲ ﺍﻵﺧﺮﺓ ﻭﺑﻘﺎﺋﻬﺎ‪ ،‬ﻓﺎﳋﻮﻑ ﺣﺎﺟﺰ ﻋﻦ‬
‫ﺍﶈﺮ‪‬ﻣﺎﺕ ﺑﺎﻋﺚ ﻟﻠﻬﻤﻢ ﺍﻟﻌﺎﻟﻴﺎﺕ‪ ،‬ﻭﺍﻟﺮﺟﺎﺀ ﻗﺎﺋﺪ ﻟﻌﻤﻞ ﺍﻟﺼﺎﳊﺎﺕ‪ ،‬ﺳﺎﺋﻖ ﻟﺮﺿﺎ ﺭﺏ ﺍﻟﱪﻳﺎﺕ‪،‬‬
‫ﻭﺍﶈﺒﺔ ﻣﻴﺰﺍﻥ ﺍﻻﻋﺘﺪﺍﻝ ﺑﲔ ﺍﻟﺮﺟﺎﺀ ﻭﺍﳋﻮﻑ‪ ،‬ﻓﺎﻟﺬﻱ ﻳﺮﺟﻮ ﺍﷲ ﻣ‪‬ﺘ‪‬ﺒﻌ‪‬ﺎ ﻟﻠﺸﻬﻮﺍﺕ ﺗﺎﺭﻛﹰﺎ‬
‫ﻟﻠﻮﺍﺟﺒﺎﺕ‪ ،‬ﻗﺪ ﺃﻣﻦ ﻣﻜﺮ ﺍﷲ‪ ،‬ﻛﺎﻥ ﺭﺟﺎﺅﻩ ﻏﲑ ﻣ‪‬ﻌﺘﺪﻝٍ ﲟﺤﺒﺔ ﺍﷲ ﺗﻌﺎﱃ؛ ﺇﺫ ﻟﻮ ﻛﺎﻥ ﳏﺒ‪‬ﺎ ﷲ‬
‫ﺗﻌﺎﱃ ﺻﺪﻕ ﺍﶈﺒﺔ ﳌﺎ ﺃﻓﺮﻁ ﰲ ﺍﻟﺮﺟﺎﺀ ﻓﻮﻗﻊ ﰲ ﺍﻟﺒﻼﺀ‪ ،‬ﻭﺍﻟﺬﻱ ﳜﺎﻓﻪ ﻳﺎﺋﺴ‪‬ﺎ ﻗﺎﻧﻄﹰﺎ ﻣﻦ ﺭﲪﺘﻪ ﺗﻌﺎﱃ‬
‫ﻛﺎﻥ ﺧﻮﻓﻪ ﺃﻳﻀ‪‬ﺎ ﻏﲑ ﻣ‪‬ﻌﺘﺪﻝٍ ﲟﺤﺒﺔ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﺇﺫ ﻟﻮ ﻛﺎﻥ ﻣ‪‬ﺤﺒ‪‬ﺎ ﷲ ﺻﺪﻕ ﺍﶈﺒﺔ ﻟﺒﻘﻲ ﺭﺟﺎﺅﻩ‬
‫ﻣﺘﻌﻠﻘﹰﺎ ﺑﻘﻠﺒﻪ ﻣﻬﻤﺎ ﺑﻠﻎ ﳘﻪ ﻭﺿﻨﻜﻪ‪.‬‬
‫ﻭﻗﺪ ﺃﻣﺮ ﺍﷲ ﺑﺎﳋﻮﻑ ﻣﻨﻪ‪ ،‬ﻭ‪‬ﻰ ﻋﻦ ﺍﳋﻮﻑ ﻣﻦ ﻏﲑﻩ‪ ،‬ﻓﻘﺎﻝ ﺳﺒﺤﺎﻧﻪ‪3 2﴿ :‬‬
‫‪ ،(٢)﴾<;:987654‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪k j﴿ :‬‬
‫‪.(٣)﴾r qpo nml‬‬
‫ﻭﻭﻋﺪ ﺳﺒﺤﺎﻧﻪ ﲜﺰﻳﻞ ﺍﻟﺜﻮﺍﺏ ﳌﻦ ﺍﺳﺘﺸﻌﺮ ﻣﻘﺎﻡ ﺍﷲ ﺗﻌﺎﱃ ﺑﺈﺧﻼﺹ ﺍﳋﻮﻑ ﻟﻪ‪ ،‬ﻓﻘﺎﻝ‪:‬‬
‫﴿¼ ½¾¿ ‪.(٤)﴾É È ÇÆ Å Ä ÃÂÁÀ‬‬
‫ﻭﻋﻦ ﻋﺎﺋﺸﺔ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ‪ -‬ﻗﺎﻟﺖ‪ :‬ﺳﺄﻟﺖ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻋﻦ ﻫﺬﻩ ﺍﻵﻳﺔ‪!﴿ :‬‬
‫" ‪ ،(٥)﴾& % $ #‬ﻗﺎﻟﺖ ﻋﺎﺋﺸﺔ‪ :‬ﻫﻢ ﺍﻟﺬﻳﻦ ﻳﺸﺮﺑﻮﻥ ﺍﳋﻤﺮ ﻭﻳﺴﺮﻗﻮﻥ‪ ،‬ﻗﺎﻝ‪)) :‬ﻻ ﻳﺎ‬
‫ﺑﻨﺖ ﺍﻟﺼﺪﻳﻖ ﻭﻟﻜﻨﻬﻢ ﺍﻟﺬﻳﻦ ﻳﺼﻮﻣﻮﻥ ﻭﻳﺘﺼﺪﻗﻮﻥ ﻭﻫﻢ ﳜﺎﻓﻮﻥ ﺃﻻﱠ ﻳﻘﺒﻞ ﻣﻨﻬﻢ‪ ،‬ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ‬

‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺸﻴﺨﺎﻥ‪ ،‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻙ‪ :‬ﺍﻹﳝﺎﻥ‪ ،‬ﺏ‪ :‬ﻓﻀﻞ ﻣﻦ ﺍﺳﺘﱪﺃ ﻟﺪﻳﻨﻪ )‪ ،(٥٢ /٢٨ /١‬ﻭﻣﺴﻠﻢ ﻙ‪ :‬ﺍﳌـﺴﺎﻗﺎﺓ‪ ،‬ﺏ‪:‬‬
‫ﺃﺧﺬ ﺍﳊﻼﻝ ﻭﺗﺮﻙ ﺍﻟﺸﺒﻬﺎﺕ )‪.(١٥٩٩ /١٢٢١ /٣‬‬
‫)‪ (٢‬ﺁﻝ ﻋﻤﺮﺍﻥ‪.(١٧٥) :‬‬
‫)‪ (٣‬ﺍﳌﺎﺋﺪﺓ‪.(٤٤) :‬‬
‫)‪ (٤‬ﺍﻟﻨﺎﺯﻋﺎﺕ‪.(٤١-٤٠) :‬‬
‫)‪ (٥‬ﺍﳌﺆﻣﻨﻮﻥ‪.(٦٠) :‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪٥٧‬‬
‫ﻳﺴﺎﺭﻋﻮﻥ ﰲ ﺍﳋﲑﺍﺕ(()‪.(١‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪» (٢)-‬ﺍﳋﻮﻑ ﻋﻼﻣﺔ ﺻﺤﺔ ﺍﻹﳝﺎﻥ‪ ،‬ﻭﺗﺮﺣﻠﻪ ﻣﻦ ﺍﻟﻘﻠﺐ ﻋﻼﻣﺔ‬
‫ﺗﺮﺣ‪‬ﻞ ﺍﻹﳝﺎﻥ ﻣﻨﻪ«)‪.(٣‬‬
‫ﻓﺎﳋﻮﻑ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﺭﺃﺱ ﻛﻞ ﺧﲑ‪ ،‬ﻓﻤﻦ ﱂ ﳜﺶ ﺍﷲ ﺗﻌﺎﱃ ﱂ ﻳﻨﺘﻪ ﻋﻦ ﻣﻌﺼﻴﺘﻪ‪ ،‬ﻓﻴﻀﻞﱡ‬
‫ﻭﻳﺸﻘﻰ‪ ،‬ﻭﱂ ﻳﺘﻤﺜﻞ ﺃﻣﺮﻩ ﻓﻴﺴﻌﺪ ﻭﻳﺮﺿﻰ)‪.(٤‬‬
‫ﻭﻳﻼﺯﻡ ﺍﳋﻮﻑ ﻣﻦ ﺍﷲ ﺭﺟﺎﺅﻩ ﻭﺍﺑﺘﻐﺎﺀ ﻓﻀﻠﻪ ﻭﺛﻮﺍﺑﻪ‪ ،‬ﻓﻘﺪ ﺃﻣﺮ ﺳﺒﺤﺎﻧﻪ ﺑﻪ ﻭﺑﲔ ﺃﻧﻪ ﻋﺒﺎﺩﺓ‬
‫ﻻ ﺗﺼﺮﻑ ﺇﻻ ﷲ ﺗﻌﺎﱃ‪ ،‬ﻓﻤﻦ ﻋﻠﱠﻖ ﺭﺟﺎﺀﻩ ﺑﻐﲑ ﺍﷲ ﺗﻌﺎﱃ ﻓﻘﺪ ﺃﺷﺮﻙ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪Ø × Ö﴿ :‬‬
‫‪í ì ë ê é è ç æ å ä ã â áà ß Þ Ý Ü Û Ú Ù‬‬
‫‪.(٥)﴾î‬‬
‫ﻭﺑﻴ‪‬ﻦ ﺳﺒﺤﺎﻧﻪ ﺃﻥ ﺍﻟﺮﺟﺎﺀ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﺑﻌﺪ ﺗﻘﺪﱘ ﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ‪ ،‬ﻭﻻ ﻳﻜﻮﻥ ﺑﺪﻭﻧﻪ‪ ،‬ﻗﺎﻝ‬
‫ﺳﺒﺤﺎﻧﻪ‪Ç Æ Å Ä Ã Â Á À ¿ ¾ ½ ¼﴿ :‬‬
‫‪ ،(٦)﴾Ë Ê É È‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪¦ ¥ ¤ £ ¢ ¡ ﴿ :‬‬
‫§ ¨© ‪.(٧)﴾± °¯®¬ «ª‬‬
‫ﻭﻗﺎﻝ ‪)) :‬ﺃﻧﺎ ﻋﻨﺪ ﻇﻦ ﻋﺒﺪﻱ ﰊ‪ ،‬ﻭﺃﻧﺎ ﻣﻌﻪ ﺇﺫﺍ ﺫﻛﺮﱐ(()‪.(٨‬‬
‫ﻭﺃﻛﻤﻞ ﺃﺣﻮﺍﻝ ﺍﻟﻌﺒﺪ ﺍﻋﺘﺪﺍﻝ ﺍﻟﺮﺟﺎﺀ ﻭﺍﳋﻮﻑ ﻭﻏﻠﺒﺔ ﺍﳊﺐ؛ ﻓﺎﶈﺒﺔ ﻫﻲ ﺍﳌﺮﻛﺐ)‪ (٩‬ﺍﻟﺬﻱ‬
‫ﻳﻘﻮﺩ ﺇﱃ ﺑﺮ ﺍﻷﻣﺎﻥ ﺍﻟﺬﻱ ﻻ ﺧﻮﻑ ﻓﻴﻪ‪ ،‬ﻭﺍﻻﻃﻤﺌﻨﺎﻥ ﺍﻟﺬﻱ ﻻ ﻳﺄﺱ‪ ‬ﻣﻌﻪ‪ ،‬ﻳﻘﻮﻝ ﺗﻌﺎﱃ ﰲ ﻣﻌﺮﺽ‬

‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻣﺎﺟﻪ ﻙ‪ :‬ﺍﻟﺰﻫﺪ‪ ،‬ﺏ‪ :‬ﺍﻟﺘﻮﻗﻲ ﻋﻦ ﺍﻟﻌﻤﻞ )‪ ،(٤١٩٨ /١٤٠٤ /٢‬ﻭﺍﻟﺘﺮﻣﺬﻱ ﻙ‪ :‬ﺗﻔﺴﲑ ﺍﻟﻘـﺮﺁﻥ ﻋـﻦ‬
‫ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﺏ‪ :‬ﻭﻣﻦ ﺳﻮﺭﺓ ﺍﻟﻨﻮﺭ )‪ (٣١٧٥ /٣٢٧ /٥‬ﻗﺎﻝ ﺍﻷﻟﺒﺎﱐ‪ :‬ﻭﺇﺳﻨﺎﺩ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ﺭﺟﺎﻟﻪ ﻛﻠﻬﻢ ﺛﻘﺎﺕ‪،‬‬
‫ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﺍﳊﺎﻛﻢ‪ :‬ﺻﺤﻴﺢ ﺍﻹﺳﻨﺎﺩ‪ ،‬ﻭﻭﺍﻓﻘﻪ ﺍﻟﺬﻫﱯ )ﺳﻠﺴﻠﺔ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤﺔ ‪.(٣٠٥ /٣٠٤ /١‬‬
‫)‪ (٢‬ﺳﺒﻘﺖ ﺗﺮﲨﺘﻪ ﰲ ﺍﻟﺼﻔﺤﺔ ﺭﻗﻢ ]‪.[٢١‬‬
‫)‪ (٣‬ﻣﺪﺍﺭﺝ ﺍﻟﺴﺎﻟﻜﲔ )‪.(٥١٥ /١‬‬
‫)‪ (٤‬ﻳﻨﻈﺮ‪ :‬ﺗﻴﺴﲑ ﺍﻟﻜﺮﱘ ﺍﻟﺮﲪﻦ )‪.(١١٤ /١‬‬
‫)‪ (٥‬ﺍﻟﻜﻬﻒ‪.(١١٠) :‬‬
‫)‪ (٦‬ﻓﺎﻃﺮ‪.(٢٩) :‬‬
‫)‪ (٧‬ﺍﻟﺒﻘﺮﺓ‪.(٢١٨) :‬‬
‫)‪ (٨‬ﺃﺧﺮﺟﻪ ﺍﻟﺸﻴﺨﺎﻥ‪ ،‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻙ‪ :‬ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺏ‪ :‬ﻣﺎ ﻳﺬﻛﺮ ﰲ ﺍﻟﺬﺍﺕ ﻭﺍﻟﻨﻌﻮﺕ ﻭﺃﲰـﺎﺀ ﺍﷲ )‪،(٦٩٧٠ /٢٦٩٤ /٦‬‬
‫ﻭﻣﺴﻠﻢ ﻙ‪ :‬ﺍﻟﺬﻛﺮ ﻭﺍﻟﺪﻋﺎﺀ‪ ،‬ﺏ‪ :‬ﺍﳊﺚ ﻋﻠﻰ ﺫﻛﺮ ﺍﷲ ﺗﻌﺎﱃ )‪.(٢٦٧٥ /٢٠٦١ /٤‬‬
‫)‪ (٩‬ﻳﻨﻈﺮ‪ :‬ﻣﺪﺍﺭﺝ ﺍﻟﺴﺎﻟﻜﲔ )‪.(٥١٧ /١‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪٥٨‬‬
‫ﺛﻨﺎﺋﻪ ﻋﻠﻰ ﻋﺒﺎﺩﻩ ﰲ ﺃﻓﻀﻞ ﺃﺣﻮﺍﳍﻢ ﺣﲔ ﲨﻌﻮﺍ ﺑﲔ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺍﻟﻘﻠﺒﻴﺔ )ﺍﳋﻮﻑ ﻭﺍﻟﺮﺟﺎﺀ‬
‫ﻭﺍﶈﺒﺔ(‪¶ µ ´ ³ ² ± ° ¯ ® ¬ « ª © ¨ §﴿ :‬‬
‫¸ ‪Æ Å ÄÃ Â Á À ¿ ¾ ½ ¼ » º ¹‬‬
‫‪ (١)﴾É È Ç‬ﻳﻘﻮﻝ ‪ ‬ﺃﻳﻬﺎ ﺍﳌﺸﺮﻛﻮﻥ ﺍﺩﻋﻮﺍ ﺍﻟﺬﻳﻦ ﺗﺰﻋﻤﻮﻥ ﺃ‪‬ﻢ ﺁﳍﺔ ﻟﻜﻢ ﻣﻦ ﺩﻭﻥ ﺍﷲ‬
‫ﺗﻌﺒﺪﻭ‪‬ﻢ ﻭﺗﺘﻘﺮﺑﻮﻥ ﺇﻟﻴﻬﻢ‪ ،‬ﺧﻮﻓﹰﺎ ﻣﻨﻬﻢ ﻭﺭﺟﺎﺀً ﻓﻴﻤﺎ ﻋﻨﺪﻫﻢ ﻭﳏﺒﺔ ﳍﻢ‪ ،‬ﻓﺎﻧﻈﺮﻭﺍ ﻣﺎﺫﺍ ﳝﻠﻜﻮﻥ‬
‫ﻣﻦ ﻧﻔﻊ ﺃﻭ ﺿﺮ‪ ،‬ﻫﻞ ﻛﺸﻔﻮﺍ ﻋﻨﻜﻢ ﺿﺮ‪‬ﺍ؟! ﻫﻞ ﺣﻮ‪‬ﻟﻮﺍ ﻟﻜﻢ ﺭﺯﻗﹰﺎ؟! ﺇﳕﺎ ﺍﻟﻌﺒﻮﺩﻳﺔ ﺍﳊﻘﺔ ﰲ‬
‫ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﺻﺮﻓﻮﺍ ﻋﺒﺎﺩ‪‬ﻢ ﺧﺎﻟﺼﺔ ﷲ ﺗﻌﺎﱃ‪ ،‬ﺭﺟﺎﺀ ﺭﲪﺘﻪ ﻭﺧﻮﻑ ﻋﻘﺎﺑﻪ‪ ،‬ﻓﺎﺗﻀﺢ ﺑﺬﻟﻚ‬
‫ﺻﺪﻕ ﺍﶈﺒﺔ ﻭﺇﺧﻼﺹ ﺍﻟﻌﺒﻮﺩﻳﺔ ﻭﺗﻌﻈﻴﻢ ﺍﳋﺎﻟﻖ ‪.‬‬
‫»ﻓﺎﻟﻘﻠﺐ ﰲ ﺳﲑﻩ ﺇﱃ ﺍﷲ ‪ ‬ﲟﻨـﺰﻟﺔ ﺍﻟﻄﺎﺋﺮ‪ ،‬ﻓﺎﶈﺒﺔ ﺭﺃﺳﻪ ﻭﺍﳋﻮﻑ ﻭﺍﻟﺮﺟﺎﺀ ﺟﻨﺎﺣﺎﻩ‪،‬‬
‫ﻓﻤﱴ ﺳﻠﻢ ﺍﻟﺮﺃﺱ ﻭﺍﳉﻨﺎﺣﺎﻥ ﻓﺎﻟﻄﲑ ﺟﻴﺪ ﺍﻟﻄﲑﺍﻥ‪ ،‬ﻭﻣﱴ ﻗﻄﻊ ﺍﻟﺮﺃﺱ ﻣﺎﺕ ﺍﻟﻄﺎﺋﺮ‪ ،‬ﻭﻣﱴ ﻓﻘﺪ‬
‫ﺍﳉﻨﺎﺣﺎﻥ ﻓﻬﻮ ﻋﺮﺿﺔ ﻟﻜﻞ ﺻﺎﺋﺪ ﻭﻛﺎﺳﺮ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﺴﻠﻒ ﺍﺳﺘﺤﺒﻮﺍ ﺃﻥ ﻳﻘﻮﻯ ﰲ ﺍﻟﺼﺤﺔ ﺟﻨﺎﺡ‬
‫ﺍﳋﻮﻑ ﻋﻠﻰ ﺟﻨﺎﺡ ﺍﻟﺮﺟﺎﺀ‪ ،‬ﻭﻋﻨﺪ ﺍﳋﺮﻭﺝ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﻳﻘﻮﻯ ﺟﻨﺎﺡ ﺍﻟﺮﺟﺎﺀ ﻋﻠﻰ ﺟﻨﺎﺡ‬
‫ﺍﳋﻮﻑ«)‪.(٢‬‬
‫ﻭﻫﻜﺬﺍ ﻳﺘﺒﲔ ﺃﻥ ﻋﻠﻰ ﺍﻟﻌﺒﺪ ﺃﻥ ﺗﻜﻮﻥ ﺣﺎﻟﻪ ﺩﺍﺋﺮﺓ ﺑﲔ ﺍﳋﻮﻑ ﻭﺍﻟﺮﺟﺎﺀ؛ ﻷﻥ ﺣﻘﻴﻘﺔ ﺍﻹﳝﺎﻥ‬
‫ﺩﺍﺋﺮﺓ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﻗﺪ ﺩﻝ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﺍﳋﺼﻮﺹ ﻓﻘﺎﻝ ﺗﻌﺎﱃ‪$ # " !﴿ :‬‬
‫‪ ،(٣)﴾* ) ( ' & %‬ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪¼ » º ¹ ¸ ¶﴿ :‬‬
‫½ ¾ ¿ ‪ ،(٤)﴾É È Ç Æ Å ÄÃ Â Á À‬ﻭﻗﺪ ﻛﺎﻥ‬
‫ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻳﺆﺩﺏ ﺃﺻﺤﺎﺑﻪ ﺑﺄﺩﺏ ﺍﻟﺘﺨﻮﻳﻒ ﺇﻥ ﻏﻠﺐ ﻋﻠﻴﻬﻢ ﺟﺎﻧﺐ ﺍﳌﻴﻞ ﻭﺍﳌﺨﺎﻟﻔﺔ‪،‬‬
‫ﻓﻴﺬﻛﺮﻫﻢ ﺑﺄﻣﺜﺎﻝِ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ،(٥)﴾G F E D C B A @﴿ :‬ﻭﺑﺄﺩﺏ ﺍﻟﺮﺟﺎﺀ‬

‫)‪ (١‬ﺍﻹﺳﺮﺍﺀ‪.(٥٧-٥٦) :‬‬

‫)‪ (٢‬ﻣﺪﺍﺭﺝ ﺍﻟﺴﺎﻟﻜﲔ )‪.(٥١٧ /١‬‬
‫)‪ (٣‬ﺍﳌﺆﻣﻨﻮﻥ‪.(٦٠-٥٧) :‬‬
‫)‪ (٤‬ﺍﻹﺳﺮﺍﺀ‪.(٥٧) :‬‬
‫)‪ (٥‬ﺍﻹﺳﺮﺍﺀ‪.(١٠) :‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪٥٩‬‬
‫ﺇﻥ ﻏﻠﺐ ﻋﻠﻴﻬﻢ ﺍﻟﺘﺸﺪﻳﺪ ﻭﺍﻟﻘﻨﻮﻁ‪ ،‬ﻓﻴﺬﻛﺮﻫﻢ ﺑﺄﻣﺜﺎﻝِ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪wv u﴿ :‬‬
‫‪.(١)﴾~ }|{ zyx‬‬
‫ﻓﺈﺫﺍ ﺛﺒﺖ ﻫﺬﺍ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﻣﻌﺎﱐ ﺁﻳﺎﺗﻪ‪ ،‬ﻭﻣﻦ ﺃﺩﺏ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻣﻊ ﺻﺤﺎﺑﺘﻪ‬
‫ﻓﻌﻠﻰ ﺍﳌﻜﻠﻒ ﺍﻟﻌﻤﻞ ﻭﻓﻖ ﻫﺬﺍ ﺍﻷﺩﺏ)‪.(٢‬‬
‫ﻭﺗﺘﺠﻠﻰ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺧﻮﻑ ﺍﷲ ﺗﻌﺎﱃ ﻭﺍﻟﺘﻄﻠﱡﻊ ﻟﻠﻤﺴﺘﻘﺒﻞ ﰲ ﺃﻥ ﺍﻟﻨﺎﺱ ﺑﻄﺒﻴﻌﺘﻬﻢ ﳜﺎﻓﻮﻥ‬
‫ﺍ‪‬ﻬﻮﻝ‪ ،‬ﻭﻫﺬﺍ ﺍﳋﻮﻑ ﺇﺫﺍ ﺍﻧﻄﻠﻖ ﻣﻦ ﻗﻠﺐٍ ﻣﺆﻣﻦ ﳜﺎﻑ ﺍﷲ ﺗﻌﺎﱃ ﻓﺴﻴﻜﻮﻥ ﺧﻮﻓﹰﺎ ﻃﺒ‪‬ﻌﻴ‪‬ﺎ ﳛﺚ‬
‫ﺻﺎﺣﺒﻪ ﻋﻠﻰ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﺭﺳﻢ ﺍﳌﺴﺘﻘﺒﻞ ﻭﻓﻖ ﻣﺎ ﺷﺮﻋﻪ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﺃﻣﺎ ﺇﺫﺍ ﺍﻧﻄﻠﻖ ﻣﻦ ﻗﻠﺐ ﻻ ﳜﺎﻑ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﻭﻻ ﳜﺸﻰ ﻋﻘﺎﺑﻪ‪ ،‬ﻓﺴﻴﻜﻮﻥ ﺧﻮﻓﹰﺎ ﻣﺬﻣﻮﻣ‪‬ﺎ ﻳ‪‬ﺠﺮ‪ ‬ﺻﺎﺣﺒﻪ ﺇﱃ ﺍﳌﻬﺎﻟﻚ؛ ﻷﻥ ﺧﻮﻓﻪ ﻋﻠﻰ‬
‫ﻣﺴﺘﻘﺒﻠﻪ ﺳﻴﺘﻤﻜﻦ ﻣﻦ ﻗﻠﺒﻪ ﻭﻟﻦ ﻳﻄﻤﺌﻦ ﺣﱴ ﻳﻬﺘﺪﻱ ﳌﻌﺮﻓﺔ ﻣﺎ ﻳﻨﺘﻈﺮﻩ ﰲ ﻗﺎﺑﻞ ﺍﻷﻳﺎﻡ ﺑﺄﻱ ﻭﺳﻴﻠﺔ‬
‫ﻭﺇﻥ ﻛﺎﻧﺖ ﳏﺮﻣﺔ ﻛﺎﻟﻜﻬﺎﻧﺔ ﺃﻭ ﺍﻟﻌﺮﺍﻓﺔ ﺃﻭ ﺍﻟﺘﻨﺠﻴﻢ ﺃﻭ ﻏﲑﻫﺎ‪ ،‬ﻛﺬﻟﻚ ﻓﺈﻥ ﺧﻮﻑ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﻳﻮﻗﻆ ﰲ ﻗﻠﺐ ﺍﳌﺆﻣﻦ ﻋﻈﻤﺔ ﺍﳋﺎﻟﻖ ﺳﺒﺤﺎﻧﻪ ﻭﻛﻤﺎﻝ ﻗﺪﺭﺗﻪ‪ ،‬ﻭﻫﻮﺍﻥﹶ ﺧﻠﻘﻪ ﻣﻦ ﺩﻭﻧﻪ‪ ،‬ﳑﺎ ﻳﻮﺭﺙ‬
‫ﺍﻻﻃﻤﺌﻨﺎﻥ ﻭﺍﻟﺴﻜﻮﻥ ﳌﺎ ﺳﻴﺼﻴﺐ ﺍﳌﺆﻣﻦ ﰲ ﺍﳌﺴﺘﻘﺒﻞ‪.‬‬
‫ﺃﻣﺎ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻌﻼﻗﺔ ﺍﻟﺮﺟﺎﺀ ﺑﺎﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ ﻓﺈﻥ ﻣﻦ ﻣﻌﺎﱐ ﺍﻟﺮﺟﺎﺀ ﺗﻌﻠﱡﻖ‪ ‬ﺍﻟﻘﻠﺐ‬
‫ﲝﺼﻮﻝ ﳏﺒﻮﺏ ﻣﺴﺘﻘﺒﻼﹰ‪ ،‬ﻓﺎﻟﺮﺟﺎﺀ ﺩﻭﻣ‪‬ﺎ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﻷﻣﺮ ﻣﺴﺘﻘﺒﻠﻲ؛ ﻷﻥ ﻣﺎ ﻣﻀﻰ ﺍﻧﻘﻄﻊ‬
‫ﺍﻟﺮﺟﺎﺀ ﻓﻴﻪ‪ ،‬ﻭﻛﺬﻟﻚ ﻓﺈﻥ ﺍﻟﺮﺟﺎﺀ ﺩﺍﻓﻊ ﻗﻮﻱ ﻟﻠﻤﺆﻣﻦ ﰲ ﺃﻥ ﻳﺘﻄﻠﻊ ﳌﺴﺘﻘﺒﻠﻪ؛ ﻷﻥ ﻣﻦ ﻳﺮﺟﻮ ﺍﷲ‬
‫ﺳﺒﺤﺎﻧﻪ ﻳﻌﻠﻢ ﻋﻠﻢ ﺍﻟﻴﻘﲔ ﺃﻥ ﻣﻦ ﻳﺮﺟﻮﻩ ﻗﺎﺩﺭ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻗﺎﺩﺭ ﻋﻠﻰ ﺃﻥ ﻳﺒﺪﻝ‬
‫ﺍﳋﻮﻑ ﺃﻣﻨ‪‬ﺎ‪ ،‬ﻭﺍﳊﺰﻥ ﻓﺮﺣ‪‬ﺎ‪ ،‬ﻭﺍﻟﻀﻴﻖ ﻓﺮﺟ‪‬ﺎ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﻫﺬﻩ ﺣﺎﻝ ﺍﳌﺮﺟﻮ ﺳﺒﺤﺎﻧﻪ ﻓﻠﻦ ﻳﺘﺨﻠﻞ‬
‫ﻗﻠﺐ ﺍﻟﺮﺍﺟﻲ ﻳﺄﺱ ﺃﻭ ﻗﻨﻮﻁ ﻷﻣﺮ ﺣﺎﺿﺮﻩ ﺃﻭ ﻣﺴﺘﻘﺒﻠﻪ‪ ،‬ﺑﻞ ﺳﻴﻜﻮﻥ ﺫﻟﻚ ﺩﺍﻓﻌ‪‬ﺎ ﻟﻪ ﻟﻠﻌﻤﻞ ﻭﺍﻟﺴﲑ‬
‫ﲞﻄﹰﺎ ﻭﺍﺛﻘﺔ‪ ،‬ﳛﺪﻭﻩ ﺍﻷﻣﻞ ﻭﺣﺴﻦ ﺍﻟﻌﻤﻞ‪.‬‬
‫ﻭﺍﶈﺒﺔ ﺑﺮﻫﺎﻥ ﻟﻠﺨﻮﻑ ﻭﺍﻟﺮﺟﺎﺀ‪ ،‬ﻓﺎﻟﺬﻱ ﳛﺐ ﺍﷲ ﺗﻌﺎﱃ ﺇﻥ ﺧﺎﻑ ﺷﻴﺌﹰﺎ ﺃﻣ‪‬ﻨﻪ ﺍﷲ ﻣﻨﻪ ﳊﺒﻪ‬
‫ﻟﻪ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﺬﻱ ﳛﺒﻪ ﺗﻌﺎﱃ ﺇﻥ ﺭﺟﺎ ﺷﻴﺌﹰﺎ ﺃﻋﻄﺎﻩ ﺍﷲ ﻣﺮﺟﻮ‪‬ﻩ ﳊﺒﻪ ﻟﻪ‪ ،‬ﻭﺩﻟﻴﻞ ﺫﻟﻚ ﺍﳊﺪﻳﺚ‬
‫ﺍﻟﻘﺪﺳﻲ ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﺃﺑﻮ ﻫﺮﻳﺮﺓ ‪)) :‬ﻭﻣﺎ ﺗﻘﺮﺏ ﺇﱄ ﻋﺒﺪﻱ ﺑﺸﻲﺀ ﺃﺣﺐ ﺇﱄ ﳑﺎ ﺍﻓﺘﺮﺿﺖ‬

‫)‪ (١‬ﺍﻟﺰﻣﺮ‪.(٥٣) :‬‬

‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﻮﺍﻓﻘﺎﺕ )‪.(٣٦٦ /٣‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪٦٠‬‬
‫ﻋﻠﻴﻪ‪ ،‬ﻭﻣﺎ ﻳﺰﺍﻝ ﻋﺒﺪﻱ ﻳﺘﻘﺮﺏ ﺇﱄ ﺑﺎﻟﻨﻮﺍﻓﻞ ﺣﱴ ﺃﺣﺒﻪ‪ ،‬ﻓﺈﺫﺍ ﺃﺣﺒﺒﺘﻪ‪ ،‬ﻛﻨﺖ ﲰﻌﻪ ﺍﻟﺬﻱ ﻳﺴﻤﻊ‬
‫ﺑﻪ‪ ،‬ﻭﺑﺼﺮﻩ ﺍﻟﺬﻱ ﻳﺒﺼﺮ ﺑﻪ ﻭﻳﺪﻩ ﺍﻟﱵ ﻳﺒﻄﺶ ‪‬ﺎ ﻭﺭﺟﻠﻪ ﺍﻟﱵ ﳝﺸﻲ ‪‬ﺎ‪ ،‬ﻭﺇﻥ ﺳﺄﻟﲏ ﻷﻋﻄﻴﻨ‪‬ﻪ‪،‬‬
‫ﻭﻟﺌﻦ ﺍﺳﺘﻌﺎﺫﱐ ﻷﻋﻴﺬﻧ‪‬ﻪ(()‪.(١‬‬
‫ﻓﺎﳌﺆﻣﻦ ﺍﶈﺐ ﻋﻨﺪ ﺗﻄﻠﹼﻌﻪ ﳌﺴﺘﻘﺒﻠﻪ ﻳﻌﻠﻢ ﺃﻥ ﺍﷲ ﻗﺪ ﻋﺎﻫﺪ ﺑﺄﻥ ﻣﻦ ﺃﺣﺒﻪ ﺗﻌﺎﱃ ﻭﺗﻘﺮﺏ ﺇﻟﻴﻪ‬
‫ﲟﺤﺒﻮﺑﺎﺗﻪ ﺃﻋﻄﺎﻩ ﻣﺎ ﻳﺴﺄﻟﻪ ﻭﻳﺮﺟﻮﻩ‪ ،‬ﻭﺃﻣ‪‬ﻨﻪ ﳑﺎ ﳜﺎﻓﻪ ﻭﳜﺸﺎﻩ‪ ،‬ﻓﻬﺬﻩ ﺍﻟﻌﻘﻴﺪﺓ ﺗﺮﰊ ﰲ ﻧﻔﺲ ﺍﳌﺆﻣﻦ‬
‫ﺍﳊﺮﺹ ﻋﻠﻰ ﺍﻟﺘﻘﺮﺏ ﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﺍﻟﺘﻮﺩﺩ ﺇﻟﻴﻪ ﺑﺎﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ﻭﺍﻟﺴﻌﻲ ﻟﻨﻴﻞ ﻣﺮﺿﺎﺗﻪ‪.‬‬
‫ﺃﺳﺄﻝ ﺍﷲ ﲟﻨﻪ ﻭﻛﺮﻣﻪ ﺃﻥ ﻳﺒﻠﻐﻨﺎ ﺣﺒﻪ‪ ،‬ﻭﺣﺐ ﻣﻦ ﳛﺒﻪ‪ ،‬ﻭﺣﺐ ﻛﻞ ﻋﻤﻞ ﻳﻘﺮﺑﻨﺎ ﺇﱃ ﺣﺒﻪ‪.‬‬

‫)‪ (١‬ﺳﺒﻖ ﲣﺮﳚﻪ ﰲ ﺍﻟﺼﻔﺤﺔ ﺭﻗﻢ ]‪.[٥٤‬‬

 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪٦١‬‬
‫ﺍﻟﻤﺒﺤﺙ ﺍﻟﺜﺎﻟﺙ‪ :‬ﻋﻘﻴﺩﺓ ﺍﻟﺘﻭﻜل‪:‬‬
‫ﻭﻳﺸﺘﻤﻞ ﻋﻠﻰ ﺃﺭﺑﻌﺔ ﻣﻄﺎﻟﺐ‪:‬‬

‫ﺍﻟﻤﻁﻠﺏ ﺍﻷﻭل‪ :‬ﺘﻌﺭﻴﻑ ﺍﻟﺘﻭﻜل‪ ،‬ﻟﻐﺔ ﻭﺍﺼﻁﻼﺤ‪‬ﺎ‪:‬‬

‫ﺍﻟﺘﻮﻛﻞ ﻟﻐﺔ‪:‬‬
‫ﺍﻟﺘﻮﻛﻞ ﻣﻦ ﻣﺎﺩﺓ )ﻭﻛﻞ( ﻭﻳﺮﺩ ﻋﻠﻰ ﻋﺪﺓ ﻣﻌﺎﻥٍ ﻣﻨﻬﺎ‪:‬‬
‫• ﺍﻻﺳﺘﺴﻼﻡ‪ ،‬ﻳﻘﺎﻝ‪) :‬ﺗﻮﻛﻠﺖ ﻋﻠﻴﻪ ﻭﺍﺗﻜﻞ( ﺃﻱ ﺍﺳﺘﺴﻠﻢ‪.‬‬
‫• ﺍﻻﻟﺘﺠﺎﺀ ﻭﺍﻻﻋﺘﻤﺎﺩ‪ ،‬ﻳﻘﺎﻝ‪) :‬ﻭﻛﻠﺖ ﺃﻣﺮﻱ ﺇﱃ ﻓﻼﻥ( ﺃﻱ ﺍﻋﺘﻤﺪﺕ ﻋﻠﻴﻪ‪.‬‬
‫• ﺍﻟﻜﻔﺎﻳﺔ ﻭﺍﻟﺜﻘﺔ‪ ،‬ﻳﻘﺎﻝ‪) :‬ﻭﻛﻞ ﻓﻼﻥ ﻓﻼﻧ‪‬ﺎ( ﺇﺫﺍ ﺍﺳﺘﻜﻔﺎﻩ ﺃﻣﺮﻩ ﺛﻘﺔ ﺑﻜﻔﺎﻳﺘﻪ‪.‬‬
‫• ﺍﳊﻔﻆ‪ ،‬ﻳﻘﺎﻝ‪) :‬ﺍﻟﻮﻛﻴﻞ( ﺃﻱ ﺍﳊﺎﻓﻆ‪.‬‬
‫• ﺍﻟﻜﻔﺎﻟﺔ‪) :‬ﺍﻟﻮﻛﻴﻞ( ﺍﻟﻜﺎﻓﻞ‪ ،‬ﻓﻮﻛﻴﻞ ﺍﻟﺮﺟﻞ ﻫﻮ ﺍﻟﺬﻱ ﻳﻘﻮﻡ ﺑﺄﻣﺮﻩ؛ ﻭﲰﻲ ﺑﺬﻟﻚ ﻷﻥ ﻣﻮﻛﻠﻪ‬
‫ﻗﺪ ﻭﻛﻞ ﺇﻟﻴﻪ ﺍﻟﻘﻴﺎﻡ ﺑﺄﻣﺮﻩ‪ ،‬ﻓﻬﻮ ﻣﻮﻛﻮﻝ ﺇﻟﻴﻪ ﺍﻷﻣﺮ‪.‬‬
‫ﻭﺍﻟﺘﻮﻛﻞ‪ :‬ﺇﻇﻬﺎﺭ ﺍﻟﻌﺠﺰ ﻭﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﺍﻟﻐﲑ‪ ،‬ﻭﺍﻟﻮﻛﻴﻞ ﰲ ﺻﻔﺔ ﺍﷲ ‪ ‬ﺍﻟﺬﻱ ﺗﻮﻛﻞ‬
‫ﺑﺎﻟﻘﻴﺎﻡ ﲜﻤﻴﻊ ﻣﺎ ﺧﻠﻖ ﺳﺒﺤﺎﻧﻪ)‪.(١‬‬
‫ﺍﻟﺘﻮﻛﻞ ﺍﺻﻄﻼﺣ‪‬ﺎ‪:‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ‪)) :‬ﻫﻮ ﺍﻟﺜﻘﺔ ﺑﺎﷲ ﺗﻌﺎﱃ(()‪ ،(٢‬ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﲪﺪ)‪ - (٣‬ﺭﲪﻪ ﺍﷲ ‪» :-‬ﻫﻮ‬
‫ﻗﻄﻊ ﺍﻻﺳﺘﺸﺮﺍﻑ ﺑﺎﻹﻳﺎﺱ ﻣﻦ ﺍﳋﻠﻖ«)‪ ،(٤‬ﻭﻗﺎﻝ‪» :‬ﻭﲨﻠﺔ ﺍﻟﺘﻮﻛﻞ ﺗﻔﻮﻳﺾ ﺍﻷﻣﺮ ﺇﱃ ﺍﷲ ﺟﻞ‬
‫ﺛﻨﺎﺅﻩ ﻭﺍﻟﺜﻘﺔ ﺑﻪ«)‪.(٥‬‬

‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ )‪ ،(٧٣٤ /١١‬ﺬﻳﺐ ﺍﻟﻠﻐﺔ )‪ ،(٢٠٣ /١٠‬ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ )‪ (٣٠٦ /١‬ﻣﺎﺩﺓ )ﻭﻛﻞ(‪.‬‬
‫)‪ (٢‬ﺯﺍﺩ ﺍﳌﺴﲑ )‪.(٤٥٠ /١‬‬
‫)‪ (٣‬ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ﺑﻦ ﻫﻼﻝ ﺑﻦ ﺃﺳﺪ ﺍﻟﺸﻴﺒﺎﱐ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﳌﺮﻭﺯﻱ‪ ،‬ﰒ ﺍﻟﺒﻐﺪﺍﺩﻱ‪ ،‬ﻭﻟﺪ ﰲ ﺑﻐﺪﺍﺩ ﺳـﻨﺔ ﺃﺭﺑـﻊ‬
‫ﻭﺳﺘﲔ ﻭﻣﺎﺋﺔ‪ ،‬ﻣﺎﺕ ﺃﺑﻮﻩ ﻭﻫﻮ ﻃﻔﻞ ﻓﻮﻟﻴﺘﻪ ﺃﻣﻪ‪ ،‬ﻃﺎﻑ ﺍﻟﺒﻼﺩ ﰲ ﻃﻠﺐ ﺍﻟﻌﻠﻢ‪ ،‬ﺩﻋﻲ ﺇﱃ ﺍﻟﻘﻮﻝ ﲞﻠـﻖ ﺍﻟﻘـﺮﺁﻥ ﺃﻳـﺎﻡ‬
‫ﺍﳌﻌﺘﺼﻢ ﻓﺎﻣﺘﻨﻊ ﻭﺃﺻﺮ ﻋﻠﻰ ﺍﻣﺘﻨﺎﻋﻪ ﺭﻏﻢ ﺍﳊﺒﺲ ﻭﺍﻟﺘﻌﺬﻳﺐ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ ﺇﺣﺪﻯ ﻭﺃﺭﺑﻌﲔ ﻭﻣـﺎﺋﺘﲔ )‪‬ـﺬﻳﺐ ﺍﻟﻜﻤـﺎﻝ‬
‫‪.(٤٦٦-٤٣٧ /١‬‬
‫)‪ (٤‬ﻃﺒﻘﺎﺕ ﺍﳊﻨﺎﺑﻠﺔ )‪.(٥٥٦ /٢‬‬
‫)‪ (٥‬ﺷﻌﺐ ﺍ ﻹﳝﺎﻥ )‪.(٥٧ /٢‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪٦٢‬‬
‫ﻭﻗﺎﻝ ﻋﻠﻲ ﺑﻦ ﺃﲪﺪ ﺍﻟﺒﻮﺷﻨﺠﻲ)‪» :(١‬ﻫﻮ ﺍﻟﺘﱪﺋﺔ ﻣﻦ ﺣﻮﻟﻚ ﻭﻗﻮﺗﻚ‪ ،‬ﻭﺣﻮﻝ ﻣﺜﻠﻚ ﻭﻗﻮﺓ‬
‫ﻣﺜﻠﻚ«)‪.(٢‬‬
‫ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺩﺍﻭﺩ ﺍﳋﺮﻳﱯ)‪» :(٣‬ﺃﺭﻯ ﺍﻟﺘﻮﻛﻞ ﺣﺴﻦ ﺍﻟﻈﻦ ﺑﺎﷲ«)‪ ،(٤‬ﻭﻗﺎﻝ ﺷﻘﻴﻖ ﺑﻦ‬
‫ﺇﺑﺮﺍﻫﻴﻢ)‪» :(٥‬ﺍﻟﺘﻮﻛﻞ ﻃﻤﺄﻧﻴﻨﺔ ﺍﻟﻘﻠﺐ ﲟﻮﻋﻮﺩ ﺍﷲ ‪.(٦)«‬‬
‫ﻭﺃﻓﻀﻞ ﻣﺎ ﻗﻴﻞ ﰲ ﺗﻌﺮﻳﻒ ﺍﻟﺘﻮﻛﻞ ﺃﻧﻪ‪» :‬ﺣﺎﻝ ﻟﻠﻘﻠﺐ ﻳﻨﺸﺄ ﻋﻦ ﻣﻌﺮﻓﺔ ﺑﺎﷲ‪ ،‬ﻭﺍﻹﳝﺎﻥ‬
‫ﺑﺘﻔﺮﺩﻩ ﺑﺎﳋﻠﻖ ﻭﺍﻟﺘﺪﺑﲑ‪ ،‬ﻭﺍﻟﻀﺮ ﻭﺍﻟﻨﻔﻊ‪ ،‬ﻭﺍﻟﻌﻄﺎﺀ ﻭﺍﳌﻨﻊ‪ ،‬ﻭﺃﻧﻪ ﻣﺎ ﺷﺎﺀ ﻛﺎﻥ ﻭﺇﻥ ﱂ ﻳﺸﺄ ﺍﻟﻨﺎﺱ‪،‬‬
‫ﻭﻣﺎ ﱂ ﻳﺸﺄ ﱂ ﻳﻜﻦ ﻭﺇﻥ ﺷﺎﺀ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﻴﻮﺟﺐ ﻟﻪ ﻫﺬﺍ ﺍﻋﺘﻤﺎﺩ‪‬ﺍ ﻋﻠﻴﻪ ﻭﺗﻔﻮﻳﻀ‪‬ﺎ ﺇﻟﻴﻪ ﻭﻃﻤﺄﻧﻴﻨﺔ ﺑﻪ‬
‫ﻭﺛﻘﺔ ﺑﻪ‪ ،‬ﻭﻳﻘﻴﻨ‪‬ﺎ ﺑﻜﻔﺎﻳﺘﻪ ﻟِﻤﺎ ﺗﻮﻛﻞ ﻋﻠﻴﻪ ﻓﻴﻪ«)‪.(٧‬‬

‫ﺍﻟﻤﻁﻠﺏ ﺍﻟﺜﺎﻨﻲ‪ :‬ﻤﻨﺯﻟﺔ ﺍﻟﺘﻭﻜل‪ ،‬ﻭﺍﺭﺘﺒﺎﻁﻪ ﺒﺎ ﺴﺘﺸﺭﺍﻑ ﺍﻟﻤﺴﺘﻘﺒل‪:‬‬

‫ﺍﻟﺘﻮﻛﻞ ﻓﺮﻳﻀﺔ ﻗﻠﺒﻴﺔ‪ ،‬ﻭﻋﺒﺎﺩﺓ ﻣﻦ ﺃﻋﻈﻢ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺍﻟﱵ ﳚﺐ ﺇﺧﻼﺻﻬﺎ ﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﺍﻟﺘﻮﻛﻞ‬
‫ﺃﻋﻠﻰ ﻣﻘﺎﻣﺎﺕ ﺍﻟﺘﻮﺣﻴﺪ؛ ﳌﺎ ﻳﻨﺸﺄ ﻋﻨﻪ ﻣﻦ ﺃﻋﻤﺎﻝ ﺻﺎﳊﺔ‪ ،‬ﻭﻫﻮ ﺷﺮﻁ ﻭﻋﻼﻣﺔ ﻟﻺﳝﺎﻥ‪ ،‬ﻳﻘﻮﻝ‬
‫ﺗﻌﺎﱃ‪ ،(٨)﴾Ô Ó Ò Ñ Ð Ï﴿ :‬ﻭﻗﺎﻝ ‪m l k j i h g﴿ :‬‬
‫‪ ،(٩)﴾r q p o n‬ﻓﺪﻟﺖ ﺍﻵﻳﺎﺕ ﻋﻠﻰ ﺍﻧﺘﻔﺎﺀ ﺍﻹﳝﺎﻥ ﻭﺍﻹﺳﻼﻡ ﻋﻤ‪‬ﻦ ﱂ ﻳﺘﻮﻛﻞ‬

‫)‪ (١‬ﻋﻠﻲ ﺑﻦ ﺃﲪﺪ ﺍﻟﺒﻮﺷﻨﺠﻲ‪ :‬ﺃﺑﻮ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺍﳊﺴﲔ ﺍﻟﺒﻮﺷﻨﺠﻲ‪ ،‬ﺳﻜﻦ ﻧﻴﺴﺎﺑﻮﺭ‪ ،‬ﻟﻪ‪ :‬ﺍﻟﺒﻴﺎﻥ ﺍﻟـﺸﺎﰲ ﰲ‬
‫ﺍﳌﻌﺎﺭﻑ ﻭﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻭﺍﻟﻔﺘﻮﺓ ﻭﺍﻟﺘﺠﺮﻳﺪ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ ﲦﺎﻥ ﻭﺃﺭﺑﻌﲔ ﻭﺛﻼﲦﺎﺋﺔ )ﺣﻠﻴﺔ ﺍﻷﻭﻟﻴﺎﺀ ‪.(٣٧٩ /١٠‬‬
‫)‪ (٢‬ﺷﻌﺐ ﺍﻹﳝﺎﻥ )‪.(٩٩ /٢‬‬
‫)‪ (٣‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺩﺍﻭﺩ ﺑﻦ ﻋﺎﻣﺮ ﺑﻦ ﺭﺑﻴﻊ‪ ،‬ﺍﻹﻣﺎﻡ ﺍﳊﺎﻓﻆ‪ ،‬ﻭﻟﺪ ﺳﻨﺔ ﺳﺖ ﻭﻋﺸﺮﻳﻦ ﻭﻣﺎﺋﺔ ﻗﻄﻊ ﺍﳊﺪﻳﺚ ﻗﺒﻞ ﻣﻮﺗﻪ ﺑـﺄﻋﻮﺍﻡ‪،‬‬
‫ﻣﺎﺕ ﺳﻨﺔ ﺛﻼﺙ ﻋﺸﺮﺓ ﻭﻣﺎﺋﺘﲔ )ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ ‪.(٣٥٢-٣٤٦ /٩‬‬
‫)‪ (٤‬ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ )‪.(٣٤٩ /٩‬‬
‫)‪ (٥‬ﺷﻘﻴﻖ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺃﺑﻮ ﻋﻠﻲ ﺍﻟﺒﻠﺨﻲ‪ ،‬ﻛﺎﻥ ﻣﻦ ﻛﺒﺎﺭ ﺍ‪‬ﺎﻫﺪﻳﻦ‪ ،‬ﻣﻦ ﺃﺷﻬﺮ ﺷﻴﻮﺥ ﺧﺮﺍﺳﺎﻥ ﰲ ﺍﻟﺘﻮﻛﻞ ﻭﻣﻨﻪ ﻭﻗﻊ ﺃﻫـﻞ‬
‫ﺧﺮﺍﺳﺎﻥ ﺇﱃ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ‪ ،‬ﺍﺳﺘﺸﻬﺪ ﰲ ﻏﺰﻭﺓ ﻛﻮﻻﻥ ﺳﻨﺔ ﺃﺭﺑﻊ ﻭﺗﺴﻌﲔ ﻭﻣﺎﺋﺔ )ﻣﻴﺰﺍﻥ ﺍﻻﻋﺘـﺪﺍﻝ ‪-٣٤٩-٣٤٨ /٣‬‬
‫ﻓﻮﺍﺕ ﺍﻟﻮﻓﻴﺎﺕ ‪.(٤٨٥ /١‬‬
‫)‪ (٦‬ﺷﻌﺐ ﺍﻹﳝﺎﻥ )‪.(٩٨ /٢‬‬
‫)‪ (٧‬ﻣﺪﺍﺭﺝ ﺍﻟﺴﺎﻟﻜﲔ )‪.(٨٢ /١‬‬
‫)‪ (٨‬ﺍﳌﺎﺋﺪﺓ‪.(٢٣) :‬‬
‫)‪ (٩‬ﻳﻮﻧﺲ‪.(٨٤) :‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪٦٣‬‬
‫ﻋﻠﻰ ﺍﷲ‪ ،‬ﺃﻭ ﺗﻮﻛﻞ ﻋﻠﻰ ﻏﲑﻩ‪ ،‬ﻓﻴﻤﺎ ﻻ ﻳﻘﺪﺭ ﻋﻠﻴﻪ ﺇﻻ ﻫﻮ‪ ،‬ﻛﺄﺻﺤﺎﺏ ﺍﻟﻘﺒﻮﺭ ﻭﺍﻷﺿﺮﺣﺔ‬
‫ﻭﺳﺎﺋﺮ ﺍﻟﻄﻮﺍﻏﻴﺖ‪.‬‬
‫ﻓﺎﻟﺘﻮﻛﻞ ﻟﻴﺲ ﻗﻮﻻﹰ ﺑﺎﻟﻠﺴﺎﻥ‪ ،‬ﺃﻭ ﻋﻤﻼﹰ ﺑﺎﳉﻮﺍﺭﺡ ﻓﺤﺴﺐ‪ ،‬ﺑﻞ ﺇﳝﺎﻥ ﻭﻳﻘﲔ ﻭﻋﻤﻞ ﻭﺳﺒﺐ؛‬
‫ﻟﺬﻟﻚ ﺟﻌﻞ ﺍﻟﻘﺮﺁﻥ ﺍﻟﺘﻮﻛﻞ ﺻﻔﺔ ﺃﺳﺎﺳﻴﺔ ﰲ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻓﻘﺎﻝ ‪: 9 8 7﴿ :‬‬
‫; <=>? @ ‪.(١)﴾GFE DCB A‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ)‪ - (٢‬ﺭﲪﻪ ﺍﷲ ‪» -‬ﻗﻮ‪‬ﺓ ﺍﻟﺘﻮﻛﻞ ﻭﺿﻌﻔﻪ ﲝﺴﺐ ﻗﻮﺓ ﺍﻹﳝﺎﻥ ﻭﺿﻌﻔﻪ‪ ،‬ﻭﻛﻠﻤﺎ‬
‫ﻗﻮﻱ ﺇﳝﺎﻥ ﺍﻟﻌﺒﺪ ﻛﺎﻥ ﺗﻮﻛﻠﻪ ﺃﻗﻮﻯ‪ ،‬ﻭﺇﺫﺍ ﺿﻌﻒ ﺍﻹﳝﺎﻥ ﺿﻌﻒ ﺍﻟﺘﻮﻛﻞ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺘﻮﻛﻞ‬
‫ﺿﻌﻴﻔﹰﺎ ﻓﻬﻮ ﺩﻟﻴﻞ ﻋﻠﻰ ﺿﻌﻒ ﺍﻹﳝﺎﻥ ﻭﻻ ﺑﺪ«)‪.(٣‬‬
‫ﻭﻗﺪ ﲨﻊ ﺍﷲ ﺑﲔ ﺍﻟﺘﻮﻛﻞ ﻭﺍﳍﺪﺍﻳﺔ ﻓﻘﺎﻝ ﺳﺒﺤﺎﻧﻪ‪G F E D C B A﴿ :‬‬
‫‪ ،(٤)﴾I H‬ﻓﺪﻝﹼ ﻋﻠﻰ ﺃﻥ ﺍﳍﺪﺍﻳﺔ ﺗﻮﺟﺐ ﲤﺎﻡ ﺍﻟﺘﻮﻛﻞ‪.‬‬
‫ﻛﻤﺎ ﲨﻊ ﺑﲔ ﺍﻟﺘﻮﻛﻞ ﻭﺍﻟﺘﻘﻮﻯ ﻭﺟﻌﻠﻪ ﺳﺒﺒ‪‬ﺎ ﻟﻠﻜﻔﺎﻳﺔ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪nm l k j﴿ :‬‬
‫‪ ،(٥)﴾| { z y x w vu t s r q p o‬ﻭﲨﻊ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﺼﱪ‬
‫ﰲ ﻋﺪﺓ ﺁﻳﺎﺕ ﻣﻨﻬﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪E DCB A@ ? >= <﴿ :‬‬
‫‪ ،(٦)﴾S R Q P ON M L K JI H G F‬ﻭﻗﻮﻟﻪ‬
‫ﺳﺒﺤﺎﻧﻪ‪b a ` _ ^ ] \ [ Z Y X W V﴿ :‬‬
‫‪.(٧)﴾mlk jih g fe dc‬‬
‫ﻓﺪﻝ ﺫﻟﻚ ﻋﻠﻰ ﻋﻈﻢ ﻣﻨـﺰﻟﺔ ﺍﻟﺘﻮﻛﻞ‪ ،‬ﻭﺃ‪‬ﺎ ﻻ ﺗﻘﻞ ﻋﻦ ﻣﻨـﺰﻟﺔ ﺍﻟﺼﱪ ﻭﺃﳘﻴﺘﻪ‪ ،‬ﻭﻋﻠﻰ ﺃﻧﻪ‬

‫)‪ (١‬ﺍﻷﻧﻔﺎﻝ‪.(٢) :‬‬

‫)‪ (٢‬ﺳﺒﻘﺖ ﺗﺮﲨﺘﻪ ﰲ ﺍﻟﺼﻔﺤﺔ ﺭﻗﻢ ]‪.[٢١‬‬
‫)‪ (٣‬ﻃﺮﻳﻖ ﺍﳍﺠﺮﺗﲔ )ﺹ‪.(٣٨٦ :‬‬
‫)‪ (٤‬ﺇﺑﺮﺍﻫﻴﻢ‪.(١٢) :‬‬
‫)‪ (٥‬ﺍﻟﻄﻼﻕ‪.(٣-٢) :‬‬
‫)‪ (٦‬ﺇﺑﺮﺍﻫﻴﻢ‪.(١٢-١١) :‬‬
‫)‪ (٧‬ﺍﻟﻌﻨﻜﺒﻮﺕ‪.(٥٩-٥٨) :‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪٦٤‬‬
‫ﻟﻴﺲ ﺃﻣﺮ‪‬ﺍ ﺳﻠﺒﻴ‪‬ﺎ ﻛﻤﺎ ﻳﻈﻨﻪ ﺑﻌﺾ ﺍﳉﻬﻠﺔ‪ ،‬ﺇﳕﺎ ﻫﻮ ﺃﻣﺮ ﺇﳚﺎﰊ‪ ،‬ﻭﺩﺍﻓﻊ ﻋﻤﻠﻲ ﻟﻸﺧﺬ ﺑﺎﻷﺳﺒﺎﺏ)‪.(١‬‬
‫ﻭﳑﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﳘﻴﺔ ﺍﻟﺘﻮﻛﻞ‪ ،‬ﺍﻷﻣﺮ ﺍﻟﺼﺮﻳﺢ ﻟﻠﻨﱯ ‪ ‬ﺑﺎﻟﺘﻮﻛﻞ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺗﺴﻌﺔ‬
‫ﻣﻮﺍﺿﻊ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ)‪ ،(٢‬ﻭﰲ ﺫﻟﻚ ﺃﻣﺮ ﻟﻌﺒﺎﺩﻩ ﺍﳌﺆﻣﻨﲔ ﺑﺎﻟﺘﺒﻊ‪ ،‬ﻭﻣﻦ ﻫﺬﻩ ﺍﳌﻮﺍﺿﻊ ﻗﻮﻟﻪ‬
‫ﺗﻌﺎﱃ‪: 9 87 6 5 4 3 2 1 0 /. - , + * )﴿ :‬‬
‫; < = > ?@ ‪ ،(٣)﴾J I H G FE D C B A‬ﻭﻣﻊ ﺍﻷﻣﺮ‬
‫ﺑﺎﻟﺘﻮﻛﻞ ﻋﻠﻴﻪ ‪ ،‬ﻓﻘﺪ ‪‬ﻰ ﻋﻦ ﺿﺪﻩ‪ ،‬ﻓﻘﺎﻝ ﺗﻌﺎﱃ‪= < ; : 9 8﴿ :‬‬
‫> ?@ ‪.(٤)﴾CBA‬‬
‫ﻭﻗﺪ ﺃﻣﺮ ﺍﻷﻧﺒﻴﺎﺀُ ‪ -‬ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ‪ -‬ﺃﺗﺒﺎﻋ‪‬ﻬﻢ ﻭﺃﻗﻮﺍﻣﻬﻢ ﺑﺎﻟﺘﻮﻛﻞ ﻭﺍﻟﻠﺠﻮﺀ ﺇﻟﻴﻪ ﺳﺒﺤﺎﻧﻪ‪،‬‬
‫ﺧﺼﻮﺻ‪‬ﺎ ﺣﺎﻝ ﺍﻟﻌﺰﻡ ﻭﺍﻟﺸﺪﺓ؛ ﻟﻴﻜﻮﻥ ﺫﻟﻚ ﻣﺜﺒﺘ‪‬ﺎ ﳍﻢ ﺃﻣﺎﻡ ﺍﻷﻋﺪﺍﺀ‪ ،‬ﻭﻣﻦ ﺫﻟﻚ ﻣﺎ ﻗﺎﻟﻪ ﺍﷲ‬
‫‪‬ﻋﻦ ﻣﻮﺳﻰ ‪ ‬ﳐﺎﻃﺒ‪‬ﺎ ﻗﻮﻣﻪ‪r q p o n m l k j i h g﴿ :‬‬
‫‪.(٥)﴾}|{zy xw vut s‬‬
‫ﻭﻗﺪ ﺻﺮ‪‬ﺡ ﺍﻷﻧﺒﻴﺎﺀ ﺍﻟﺴﺎﺑﻘﻮﻥ ﺑﺘﺤﻘﻴﻘﻬﻢ ﺍﻟﺘﻮﻛﻞ‪ ،‬ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﻋﻦ ﻧﻮﺡ ‪:‬‬

‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺘﻮﻛﻞ ﻋﻠﻰ ﺍﷲ ﻭﻋﻼﻗﺘﻪ ﺑﺎﻷﺳﺒﺎﺏ )‪.(٧٦-٧١‬‬

‫)‪ (٢‬ﻭﻫﺬﻩ ﺍﳌﻮﺍﺿﻊ ﻫﻲ‪:‬‬
‫‪ -١‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‪.(٨١) :‬‬
‫‪ -٢‬ﺳﻮﺭﺓ ﺍﻷﻧﻔﺎﻝ‪.(٦١) :‬‬
‫‪ -٣‬ﺳﻮﺭﺓ ﻫﻮﺩ‪.(١٢٣) :‬‬
‫‪ -٤‬ﺳﻮﺭﺓ ﺍﻟﻔﺮﻗﺎﻥ‪.(٥٨) :‬‬
‫‪ - ٥‬ﺳﻮﺭﺓ ﺍﻟﺸﻌﺮﺍﺀ‪.(٢١٩ – ٢١٦) :‬‬
‫‪ -٦‬ﺳﻮﺭﺓ ﺍﻟﻨﻤﻞ‪.(٧٩) :‬‬
‫‪ -٨‬ﺳﻮﺭﺓ ﺍﻷﺣﺰﺍﺏ‪.(٣) :‬‬
‫‪ -٩‬ﺳﻮﺭﺓ ﺍﻷﺣﺰﺍﺏ‪.(٤٨) :‬‬
‫)‪ (٣‬ﺁﻝ ﻋﻤﺮﺍﻥ‪.(١٥٩) :‬‬
‫)‪ (٤‬ﺍﻹﺳﺮﺍﺀ‪.(٢) :‬‬
‫)‪ (٥‬ﻳﻮﻧﺲ‪.(٨٥ -٨٤) :‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪٦٥‬‬
‫﴿‪ ،(١)﴾7 6 5 4 3 2‬ﻭﻗﺎﻝ ﻋﻦ ﻫﻮﺩ ‪? > = <﴿ :‬‬
‫@ ‪ ،(٢)﴾O N M L K JI H G F E D C BA‬ﻭﻗﺎﻝ ﻟﻨﺒﻴﻨﺎ ﺍﳋﺎﰎ ﳏﻤﺪ‬
‫‪.(٣)﴾FE DC B A@ ?>= <﴿ :‬‬
‫ﻓﻬﺬﻩ ﺍﻷﻭﺍﻣﺮ ﺍﻹﳍﻴﺔ ﻷﻓﻀﻞ ﺍﳋﻠﻖ ﻭﺃﺷﺮﻑ ﺍﻷﻧﺒﻴﺎﺀ ‪ -‬ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ‪ -‬ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﳘﻴﺔ‬
‫ﺍﻟﺘﻮﻛﻞ ﻋﻠﻰ ﺍﷲ‪ ،‬ﻭﺍﻓﺘﻘﺎﺭ ﺍﻟﻌﺒﺪ ﻣﻬﻤﺎ ﻋﻠﺖ ﻣﻜﺎﻧﺘﻪ ﻟﺘﺴﺪﻳﺪ ﺍﷲ ﻭﺇﻋﺎﻧﺘﻪ‪ ،‬ﻓﺎﻟﻌﺒﺪ ﻣﻬﻤﺎ ﺑﻠﻎ ﻣﻦ ﻗﻮﺓ‬
‫ﻭﲤﻜﲔ ﻣﻔﺘﻘﺮ ﺇﱃ ﺭﻛﻦ ﻣﺘﲔ ﻳﻔﻮ‪‬ﺽ ﺇﻟﻴﻪ ﺃﻣﺮﻩ‪ ،‬ﻭﻳﻠﻮﺫ ﺑﻪ ﺟﺎﻟﺒ‪‬ﺎ ﺑﺬﻟﻚ ﻣﺎ ﻳﻨﻔﻌﻪ‪ ،‬ﺩﺍﻓﻌ‪‬ﺎ ﻣﺎ ﻳﺴﻮﺀﻩ‬
‫ﻭﻳﻀﺮﻩ‪ ،‬ﻭﻟﻴﺲ ﺃﺣﺪ ﻣﻦ ﺍﳌﺨﻠﻮﻗﲔ ﻟﻪ ﻛﻤﺎﻝ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﺇﳕﺎ ﺍﻟﻘﺪﺭﺓ ﻛﻞﹼ ﺍﻟﻘﺪﺭﺓ ﻟﺪﻯ‬
‫ﺍﳋﺎﻟﻖ ‪ ‬ﻓﻬﻮ ﺍﻟﺬﻱ ﺧﻠﻖ ﻭﺻﻮ‪‬ﺭ‪ ،‬ﻭﺭﺯﻕ ﻭﻣﻨﻊ‪ ،‬ﻭﻫﺪﻯ ﻭﺃﺿﻞ ﻭﺣﺪﻩ ﺩﻭﻥ ﻣﺎ ﺳﻮﺍﻩ‪ ،‬ﻗﺎﻝ‬
‫ﺗﻌﺎﱃ‪GFEDCBA@?>=<;:987﴿ :‬‬
‫‪ ،(٤)﴾SRQPONMLKJIH‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﳌﺨﻠﻮﻕ ‪‬ﺬﻩ‬
‫ﺍﳌﺜﺎﺑﺔ ﻣﻦ ﺍﻟﻌﺠﺰ ﻭﺍﻻﻓﺘﻘﺎﺭ ﷲ ﺳﺒﺤﺎﻧﻪ ﻓﻼ ﻳﺼﺢ ﺃﻥ ﻳﺘﻮﻛﻞ ﻋﻠﻰ ﳐﻠﻮﻕ ﻣﺜﻠﻪ؛ ﻷﻥ ﺣﺎﻟﺘﻬﻢ ﰲ‬
‫ﺍﻟﻌﺠﺰ ﻭﺍﺣﺪﺓ‪ ،‬ﻓﻮﺟﺐ ﺃﻻﱠ ﻳﺘﻮﻛﻞ ﺇﻻ ﻋﻠﻰ ﺍﻟﻐﲏ ﺍﳊﻤﻴﺪ ﺍﻟﺬﻱ ﻟﻪ ﻣﻠﻚ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ)‪ - (٥‬ﺭﲪﻪ ﺍﷲ ‪» :-‬ﳌﺎ ﻛﺎﻥ ﺍﻷﻣﺮ ﻛﻠﻪ ﷲ ‪ ،‬ﻭﻟﻴﺲ ﻟﻠﻌﺒﺪ ﻓﻴﻪ ﺷﻲﺀ ﺃﻟﺒﺘﺔ‬
‫ﻛﺎﻥ ﺗﻮﻛﻠﻪ ﻋﻠﻰ ﺍﷲ ﺗﺴﻠﻴﻢ‪ ‬ﺍﻷﻣﺮ ﺇﱃ ﻣﻦ ﻫﻮ ﻟﻪ‪ ،‬ﻭﻋﺰﻝﹶ ﻧﻔﺴﻪ ﻋﻦ ﻣﻨﺎﺯﻋﺎﺕ ﻣﺎﻟﻜﻪ‪ ،‬ﻭﺍﻋﺘﻤﺎﺩﻩ‬
‫ﻋﻠﻴﻪ ﻓﻴﻪ‪ ،‬ﻭﺧﺮﻭﺟﻪ ﻋﻦ ﺗﺼﺮﻓﻪ ﺑﻨﻔﺴﻪ ﻭﺣﻮﻟﻪ ﻭﻗﻮﺗﻪ ﻭﻛﻮﻧﻪ ﺑﻪ‪ ،‬ﺇﱃ ﺗﺼﺮﻓﻪ ﺑﺮﺑﻪ ﻭﻛﻮﻧﻪ ﺑﻪ‬
‫ﺳﺒﺤﺎﻧﻪ ﺩﻭﻥ ﻧﻔﺴﻪ‪ ،‬ﻭﻫﺬﺍ ﻣﻘﺼﻮﺩ ﺍﻟﺘﻮﻛﻞ«)‪ ،(٦‬ﻓﻜﻞ ﺗﻮﻛﱡﻞﱟ ﻋﻠﻰ ﻏﲑ ﺍﷲ ﻓﻬﻮ ﺧﺬﻻﻥ‬
‫ﻭﻧﺪﺍﻣﺔ‪ ،‬ﻻ ﻧﻔﻊ ﻓﻴﻪ ﻭﻻ ﺇﳝﺎﻥ ﻭﻻ ﺳﻼﻣﺔ‪ ،‬ﻭﻛﻞ ﺗﻌﻠﻖ ﺑﻐﲑ ﺍﷲ ﻓﻬﻮ ﺃﺳﺎﺱ ﺍﻟﺸﺮﻙ ﻭﻗﺎﻋﺪﺗﻪ ﺍﻟﱵ‬
‫ﺑﲏ ﻋﻠﻴﻬﺎ)‪.(٧‬‬

‫)‪ (١‬ﻳﻮﻧﺲ‪.(٧١) :‬‬

‫)‪ (٢‬ﻫﻮﺩ‪.(٥٦) :‬‬
‫)‪ (٣‬ﺍﻟﺮﻋﺪ‪.(٣٠) :‬‬
‫)‪ (٤‬ﺍﻟﻌﻨﻜﺒﻮﺕ‪.(١٧) :‬‬
‫)‪ (٥‬ﺳﺒﻘﺖ ﺗﺮﲨﺘﻪ ﰲ ﺍﻟﺼﻔﺤﺔ ﺭﻗﻢ ]‪.[٢١‬‬
‫)‪ (٦‬ﻣﺪﺍﺭﺝ ﺍﻟﺴﺎﻟﻜﲔ )‪.(١٢٩ /٢‬‬
‫)‪ (٧‬ﻳﻨﻈﺮ‪ :‬ﻣﺪﺍﺭﺝ ﺍﻟﺴﺎﻟﻜﲔ )‪ ،(٤٥٨ /١‬ﺍﻟﺘﻮﻛﻞ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻭﻋﻼﻗﺘﻪ ﺑﺎﻷﺳﺒﺎﺏ )ﻣﻦ ‪.(١٠٠ -٧٦‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪٦٦‬‬
‫ﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ)‪ - (١‬ﺭﲪﻪ ﺍﷲ ‪» :-‬ﻣﺎ ﻋﻠﹼﻖ ﺍﻟﻌﺒﺪ ﺭﺟﺎﺀﻩ ﻭﺗﻮﻛﻠﻪ ﺑﻐﲑ ﺍﷲ ﺇﻻ‬
‫ﺧﺎﺏ ﻣﻦ ﺗﻠﻚ ﺍﳉﻬﺔ‪ ،‬ﻭﻻ ﺍﺳﺘﻨﺼﺮ ﺑﻐﲑ ﺍﷲ ﺇﻻ ﺧﺬﻝ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪D C﴿ :‬‬
‫‪ ،(٢)﴾R Q PO N ML K J I H G F E‬ﻭﻫﺬﺍﻥ‬
‫ﺍﻟﻮﺟﻬﺎﻥ ﰲ ﺍﳌﺨﻠﻮﻗﺎﺕ ﻧﻈﲑ ﺍﻟﻌﺒﺎﺩﺓ ﻭﺍﻻﺳﺘﻌﺎﻧﺔ ﰲ ﺍﳌﺨﻠﻮﻕ‪ ،‬ﻓﻠﻤﺎ ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪3 2﴿ :‬‬
‫)‪(٣‬‬
‫ﻛﺎﻥ ﺻﻼﺡ ﺍﻟﻌﺒﺪ ﰲ ﻋﺒﺎﺩﺓ ﺍﷲ ﻭﺍﺳﺘﻌﺎﻧﺘﻪ‪ ،‬ﻭﻛﺎﻥ ﰲ ﻋﺒﺎﺩﺓ ﻣﺎ ﺳﻮﺍﻩ‬ ‫‪﴾5 4‬‬
‫ﻭﺍﻻﺳﺘﻌﺎﻧﺔ ﲟﺎ ﺳﻮﺍﻩ ﻣﻀﺮﺗ‪‬ﻪ ﻭﻫﻼﻛﻪ ﻭﻓﺴﺎﺩﻩ«)‪.(٤‬‬
‫ﻭﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻌﻘﻴﺪﺓ ﺍﳌﺘﻴﻨﺔ ﺗﺮﺑ‪‬ﻰ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻓﻜﺎﻧﻮﺍ ﻳﺘﻌﻔﻔﻮﻥ ﻋﻦ ﺍﻟﺴﺆﺍﻝ‬
‫ﻭﺍﻻﺳﺘﻌﺎﻧﺔ ﺑﺎﻟﻨﺎﺱ ﻭﻟﻮ ﰲ ﺃﻫﻮﻥ ﺍﻷﻣﻮﺭ)‪ ،(٥‬ﻓﻌﻦ ﻋﻮﻑ ﺑﻦ ﻣﺎﻟﻚ ﺍﻷﺷﺠﻌﻲ ‪‬ﻗﺎﻝ‪)) :‬ﻛﻨﺎ‬
‫ﻋﻨﺪ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﺗﺴﻌﺔ ﺃﻭ ﲦﺎﻧﻴﺔ ﺃﻭ ﺳﺒﻌﺔ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺃﻻ ﺗﺒﺎﻳﻌﻮﻥ ﺭﺳﻮﻝ ﺍﷲ ‪‬؟ ﻓﺒﺴﻄﻨﺎ ﺃﻳﺪﻳﻨﺎ‪،‬‬
‫ﻭﻗﻠﻨﺎ‪ :‬ﻗﺪ ﺑﺎﻳﻌﻨﺎﻙ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻓﻌﻼﻡ ﻧﺒﺎﻳﻌﻚ؟ ﻓﻘﺎﻝ‪ :‬ﺃﻥ ﺗﻌﺒﺪﻭﺍ ﺍﷲ ﻭﻻ ﺗﺸﺮﻛﻮﺍ ﺑﻪ ﺷﻴﺌﹰﺎ‪،‬‬
‫ﻭﺍﻟﺼﻠﻮﺍﺕ ﺍﳋﻤﺲ‪ ،‬ﻭﺗﻄﻴﻌﻮﺍ ‪ -‬ﻭﺃﺳﺮ‪ ‬ﻛﻠﻤﺔ ﺧﻔﻴﺔ ‪ -‬ﻭﻻ ﺗﺴﺄﻟﻮﺍ ﺍﻟﻨﺎﺱ ﺷﻴﺌﹰﺎ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﻠﻘﺪ ﺭﺃﻳﺖ‬
‫ﺑﻌﺾ ﺃﻭﻟﺌﻚ ﺍﻟﻨﻔﺮ ﻳﺴﻘﻂ ﺳﻮﻁ ﺃﺣﺪﻫﻢ ﻓﻤﺎ ﻳﺴﺄﻝ ﺃﺣﺪ‪‬ﺍ ﺃﻥ ﻳﻨﺎﻭﻟﻪ ﺇﻳﺎﻩ(()‪.(٦‬‬
‫ﻫﺬﺍ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﲟﻨـﺰﻟﺔ ﺍﻟﺘﻮﻛﻞ‪ ،‬ﺃﻣﺎ ﻋﻦ ﻋﻼﻗﺘﻪ ﺑﺎﻻﺳﺘﺸﺮﺍﻑ ﻓﺈﻥ ﺍﻟﺘﻄﻠﻊ ﻷﻣﻮﺭ ﺍﳌﺴﺘﻘﺒﻞ‬
‫ﺃﻳ‪‬ﺎ ﻛﺎﻧﺖ‪ ،‬ﻭﻣﻬﻤﺎ ﺑﻠﻐﺖ ﻻ ﳝﻠﻚ ﺍﻹﻧﺴﺎﻥ ﺍﻹﺣﺎﻃﺔ ﺍﻟﻜﺎﻣﻠﺔ ﺍﻟﺪﻗﻴﻘﺔ ﺑﺘﻔﺎﺻﻴﻠﻬﺎ؛ ﻭﺫﻟﻚ ﻟﻌﺠﺰﻩ‬
‫ﻭﺍﻓﺘﻘﺎﺭﻩ ﻟﺮﺏ ﺍﻟﻌﺰﺓ ﻭﺍﳉﻼﻝ‪ ،‬ﺻﺎﺣﺐ ﺍﻟﻜﻤﺎﻝ ﺍﻷﻭﺣﺪ ﺍﻟﺬﻱ ﻟﻪ ﻋﻠﻢ ﺍﻟﻐﻴﺐ ﺳـﺒﺤﺎﻧﻪ‪ ،‬ﻭﺇﺫﺍ‬
‫ﻛﺎﻥ ﺍﻟﻌﺒﺪ ‪‬ﺬﻩ ﺍﳌﻨـﺰﻟﺔ ﻣﻦ ﺍﻻﺣﺘﻴﺎﺝ ﻭﺍﻟﺬﻝ ﻟﻠﺨﺎﻟﻖ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻓﻼﺑﺪ ﻟﻪ ﻣﻦ ﺭﻛﻦ ﺷﺪﻳﺪ ﳝﻠﻚ‬
‫ﺍﻟﻌﻠﻢ ﻭﺍﻟﻘﺪﺭﺓ ﻭﺍﻹﺣﺎﻃﺔ؛ ﻟﻴﻮﻛﻞ ﺇﻟﻴﻪ ﻣﺎ ﺃﳘﻪ ﻣﻦ ﲨﻴﻊ ﺃﻣﻮﺭﻩ‪ ،‬ﻭﺃﳘﻬﺎ ﻣﺎ ﻳﺸﻐﻞ ﺑﺎﻟﻪ ﻣﻦ ﺃﻣﻮﺭ‬
‫ﻏﺪﻩ ﻭﻣﺎ ﻳﻨﺘﻈﺮﻩ ﻣﻦ ﺧﲑ ﺃﻭ ﺷﺮ‪ ،‬ﻓﺈﺫﺍ ﺃﻭﻛﻞ ﻫﺬﺍ ﺍﳍﻢ ﷲ ﻭﺣﺪﻩ ﺍﻃﻤﺌﻦ ﺑﺄﻥ ﻣﺎ ﺳﻴﺼﻴﺒﻪ ﻫﻮ ﻣﻦ‬
‫ﻋﻨﺪ ﺍﷲ ﻭﺣﺪﻩ‪ ،‬ﺍﻟﻌﺎﱂ ﺑﻪ ﻓﻼ ﻳﻨﺪﻓﻊ ﺑﻔﻄﺮﺗﻪ ﰲ ﲝﺚ ﺍﳌﺴﺘﻘﺒﻞ ﻓﻴﻤﺎ ﱂ ﻳﺸﺮﻋﻪ ﺍﷲ ﻣﻦ ﺧﺮﺍﻓﺎﺕِ‬

‫)‪ (١‬ﺳﺒﻘﺖ ﺗﺮﲨﺘﻪ ﰲ ﺍﻟﺼﻔﺤﺔ ﺭﻗﻢ ]‪.[٤١‬‬

‫)‪ (٢‬ﻣﺮﱘ‪.(٨٢-٨١) :‬‬
‫)‪ (٣‬ﺍﻟﻔﺎﲢﺔ‪.(٥) :‬‬
‫)‪ (٤‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ )‪.(٢٩ /١‬‬
‫)‪ (٥‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺘﻮﻛﻞ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻭﻋﻼﻗﺘﻪ ﺑﺎﻷﺳﺒﺎﺏ )ﺹ‪.(١٠١ :‬‬
‫)‪ (٦‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ‪ ،‬ﻙ‪ :‬ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺏ‪ :‬ﻛﺮﺍﻫﻴﺔ ﺍﳌﺴﺄﻟﺔ ﻟﻠﻨﺎﺱ )‪.(١٠٤٣ /٧٢١ /٢‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪٦٧‬‬
‫ﻣﻨﺠﻢٍ ﺃﻭ ﻋﺮﺍﻑ‪ ،‬ﺃﻭ ﺳﺤﺮ ﺳﺎﺣﺮ‪ ،‬ﺃﻭ ﻧﻈﺮﻳﺎﺕ ﻣﻔﻜﺮ ﺑﺎﻃﻠﺔ ﻓﺎﺳﺪﺓ‪ ،‬ﻓﺈﺧﻼﺹ ﺍﻟﺘﻮﻛﻞ ﷲ ﺗﻌﺎﱃ‬
‫ﺻﻤﺎﻡ ﺃﻣﺎﻥ ﳌﺴﺘﺸﺮﻑ ﺍﳌﺴﺘﻘﺒﻞ ﰲ ﺃﻥ ﻳﻘﻊ ﰲ ﺍﶈﺮﻣﺎﺕ ﺃﻭ ﺍﻟﺸﺮﻛﻴﺎﺕ‪ ،‬ﻛﻤﺎ ﺃﻧﻪ ﺩﺍﻓﻊ ﻟﻠﺒﺤﺚ‬
‫ﰲ ﻃﺮﻕ ﺍﻻﺳﺘﺸﺮﺍﻑ ﺍﻟﺼﺤﻴﺤﺔ ﺍﻟﻨﺎﻓﻌﺔ؛ ﻷﻥ ﺍﻟﺘﻮﻛﻞ ﳜﺘﻠﻒ ﲤﺎﻣ‪‬ﺎ ﻋﻦ ﺍﻟﺘﻮﺍﻛﻞ ﺍﻟﺬﻱ ﻳـﺆﺩﻱ‬
‫ﺑﺼﺎﺣﺒﻪ ﺇﱃ ﺃﻥ ﻳﺘﻘﺎﻋﺲ ﰲ ﺗﺪﺑﲑ ﺃﻣﺮ ﻏﺪﻩ‪ ،‬ﻓﻼ ﳛﻤﻲ ﻧﻔﺴﻪ ﻣﻦ ﻣﻔﺎﺟﺂﺕ ﺍﻟﻐﺪ ﺍﻟـﱵ ﻛـﺎﻥ‬
‫ﺑﺈﻣﻜﺎﻧﻪ ﺍﺳﺘﻐﻼﳍﺎ ﻟﺼﺎﳊﻪ‪.‬‬

‫ﺍﻟﻤﻁﻠﺏ ﺍﻟﺜﺎﻟﺙ‪ :‬ﺩﺭﺠﺎﺕ ﺍﻟﺘﻭﻜل‪ ،‬ﻭﺃﻗﺴﺎﻤﻪ ﻭﻋﻼﻗﺘﻪ ﺒﺎﻷﺴﺒﺎﺏ‪ ،‬ﻭﻤﻭﺍﻗﻑ‬

‫ﺍﻟﻨﺎﺱ ﻤﻨﻬﺎ‪:‬‬
‫ﺩﺭﺟﺎﺕ ﺍﻟﺘﻮﻛﻞ‪:‬‬
‫ﺫﻛﺮ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺍﻟﻘﻴﻢ)‪ - (١‬ﺭﲪﻪ ﺍﷲ ‪ -‬ﰲ ﻣﺪﺍﺭﺝ ﺍﻟﺴﺎﻟﻜﲔ ﲦﺎﱐﹶ ﺩﺭﺟﺎﺕ ﻟﻠﺘﻮﻛﻞ‪:‬‬
‫ﻓﺄﻭﳍﺎ‪ :‬ﺍﳌﻌﺮﻓﺔ ﻭﺍﻟﻌﻠﻢ ﺑﺎﷲ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻭﺑﺼﻔﺎﺗﻪ‪ ،‬ﻭﻗﺪﺭﺗﻪ‪ ،‬ﻭﻛﻔﺎﻳﺘﻪ ﻭﻋﻠﻤﻪ‪ ،‬ﻭﺇﺣﺎﻃﺘﻪ‪ ،‬ﻭﻣﺸﻴﺌﺘﻪ‪،‬‬
‫ﻭﻗﺪﺭﺗﻪ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻭﻗﻴﻮﻣﻴﺘﻪ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﺪﺭﺟﺔ ﺃﻭﻝ ﻣﺮﺣﻠﺔ ﰲ ﻣﻘﺎﻡ ﺍﻟﺘﻮﻛﻞ‪ ،‬ﻓﻼ ﻳﺼﺢ ﺍﻟﺘﻮﻛﻞ ﻣﻦ‬
‫ﺟﺎﻫﻞ ﺑﺸﻲﺀ ﻣﻦ ﻫﺬﻩ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﺃﻭ ﻣﻦ ﻧﺎﻑٍ ﳍﺎ‪ ،‬ﺑﻞ ﻻﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﺃﻫﻞ ﺍﻹﺛﺒﺎﺕ ﻭﺍﻟﻌﻠﻢ‬
‫ﺍﻟﻴﻘﲔ‪.‬‬
‫ﺛﺎﻧﻴﻬﺎ‪ :‬ﺍﻹﺛﺒﺎﺕ ﻟﻸﺳﺒﺎﺏ ﻭﺍﳌﺴﺒﺒﺎﺕ؛ ﻷﻥ ﺍﻟﺘﻮﻛﻞ ﻣﻦ ﺃﻗﻮﻯ ﺍﻷﺳﺒﺎﺏ ﰲ ﺣﺼﻮﻝ ﺍﳌﺘﻮﻛﻞ ﻓﻴﻪ‪،‬‬
‫ﰒ ﻫﻮ ﻋﺒﻮﺩﻳﺔ ﷲ ﺗﻌﺎﱃ‪ ،‬ﻓﻬﻮ ﻛﺎﻟﺪﻋﺎﺀ ﺍﻟﺬﻱ ﺟﻌﻠﻪ ﺍﷲ ﺳﺒﺒﺎ ﰲ ﺣﺼﻮﻝ ﺍﳌﺪﻋﻮ ﺑﻪ‪ ،‬ﻓﻤﻦ ﺃﻧﻜﺮ‬
‫ﺍﻷﺳﺒﺎﺏ ﱂ ﻳﺴﺘﻘﻢ ﻣﻨﻪ ﺍﻟﺘﻮﻛﻞ‪ ،‬ﻭﻟﻜﻦ ﻣﻦ ﲤﺎﻡ ﺍﻟﺘﻮﻛﻞ ﻋﺪﻡ ﺍﻟﺮﻛﻮﻥ ﺇﱃ ﺍﻷﺳﺒﺎﺏ ﻭﻗﻄﻊ‬
‫ﻋﻼﻗﺔ ﺍﻟﻘﻠﺐ ‪‬ﺎ‪.‬‬
‫ﺛﺎﻟﺜﻬﺎ‪ :‬ﺭﺳﻮﺥ ﺍﻟﻘﻠﺐ ﰲ ﻣﻘﺎﻡ ﺗﻮﺣﻴﺪ ﺍﻟﺘﻮﻛﻞ‪ ،‬ﻓﻼ ﻳﺴﺘﻘﻴﻢ ﺗﻮﻛﻞ ﺍﻟﻌﺒﺪ ﺣﱴ ﳜﻠﺺ ﺍﻟﺘﻮﻛﻞ ﷲ‬
‫ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻓﻤﺎ ﺩﺍﻡ ﻗﻠﺒﻪ ﻣﺘﻌﻠﻘﹰﺎ ﺑﻐﲑ ﺍﷲ ﺗﻌﺎﱃ ﻓﺘﻮﻛﻠﻪ ﻣﻌﻠﻮﻝ ﻣﻨﻘﻮﺹ‪ ،‬ﻭﻣﻦ ﻫﻨﺎ ﻇﻦ ﻣﻦ ﻇﻦ ﺃﻥ‬
‫ﺍﻟﺘﻮﻛﻞ ﻻ ﻳﺼﺢ ﺇﻻ ﺑﺮﻓﺾ ﺍﻷﺳﺒﺎﺏ‪ ،‬ﻭﻫﺬﺍ ﺣﻖ‪ ،‬ﻟﻜﻦ ﺭﻓﻀﻬﺎ ﻳﻜﻮﻥ ﻋﻦ ﺍﻟﻘﻠﺐ ﻻ ﻋﻦ‬
‫ﺍﳉﻮﺍﺭﺡ‪ ،‬ﻓﺎﻟﺘﻮﻛﻞ ﻻ ﻳﺘﻢ ﺇﻻ ﺑﺮﻓﺾ ﺍﻷﺳﺒﺎﺏ ﻋﻦ ﺍﻟﻘﻠﺐ ﻭﺗﻌﻠﻖ ﺍﳉﻮﺍﺭﺡ ‪‬ﺎ‪ ،‬ﻓﻴﻜﻮﻥ ﻣﻨﻘﻄﻌ‪‬ﺎ‬
‫ﻣﻨﻬﺎ ﻣﺘﺼﻼﹰ ‪‬ﺎ‪.‬‬

‫)‪ (١‬ﺳﺒﻘﺖ ﺗﺮﲨﺘﻪ ﰲ ﺍﻟﺼﻔﺤﺔ ﺭﻗﻢ ]‪.[٢١‬‬

 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪٦٨‬‬
‫ﺭﺍﺑﻌﻬﺎ‪ :‬ﺍﻋﺘﻤﺎﺩ ﺍﻟﻘﻠﺐ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﺍﻻﺳﺘﻌﺎﻧﺔ ﺑﻪ ﻭﺳﻜﻮﻧﻪ ﻭﺍﺭﺗﻴﺎﺣﻪ ﻭﺛﺒﺎﺗﻪ ﺇﻟﻴﻪ ﻓﻼ‬
‫ﻳﻀﻄﺮﺏ ﺑﺈﻗﺒﺎﻝ ﺍﻷﺳﺒﺎﺏ‪ ،‬ﺃﻭ ﺇﺩﺑﺎﺭﻫﺎ؛ ﻷﻥ ﺍﻋﺘﻤﺎﺩﻩ ﻋﻠﻰ ﺍﷲ ﻗﺪ ﺣﺼﻨ‪‬ﻪ ﻣﻦ ﺧﻮﻓﻬﺎ ﻭﺭﺟﺎﺋﻬﺎ‪.‬‬
‫ﺧﺎﻣﺴﻬﺎ‪ :‬ﺣﺴﻦ ﺍﻟﻈﻦ ﺑﺎﷲ ﺗﻌﺎﱃ‪ ،‬ﻓﻌﻠﻰ ﻗﺪﺭ ﺣﺴﻦ ﻇﻦ ﺍﻟﻌﺒﺪ ﺑﺎﷲ ﻭﺭﺟﺎﺋﻪ ﻟﻪ ﻳﻜﻮﻥ ﺗﻮﻛﻠﻪ‬
‫ﻋﻠﻴﻪ‪ ،‬ﻓﺤﺴﻦ ﺍﻟﻈﻦ ﺩﺍﻓﻊ ﺇﱃ ﺍﻟﺘﻮﻛﻞ ﻋﻠﻰ ﺍﷲ؛ ﺇﺫ ﻻ ﻳﺘﺼﻮﺭ ﺍﻟﺘﻮﻛﻞ ﻋﻠﻰ ﻣﻦ ﺳﺎﺀ ﻇﻨ‪‬ﻚ ﺑﻪ ﻭﻻ‬
‫ﻋﻠﻰ ﻣﻦ ﻻ ﺗﺮﺟﻮﻩ‪.‬‬
‫ﺳﺎﺩﺳﻬﺎ‪ :‬ﺍﺳﺘﺴﻼﻡ ﺍﻟﻘﻠﺐ ﷲ‪ ،‬ﻭﺍﳒﺬﺍﺏ ﺩﻭﺍﻋﻴﻪ ﺇﻟﻴﻪ‪ ،‬ﻭﻗﻄﻊ ﻣﻨﺎﺯﻋﺎﺗﻪ ﻋﻨﻪ‪ ،‬ﻭﻫﺬﺍ ﰲ ﻏﲑ ﺑﺎﺏ‬
‫ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ ﺑﻞ ﻓﻴﻤﺎ ﻳﻔﻌﻠﻪ ﺍﷲ ﻻ ﻓﻴﻤﺎ ﺃﻣﺮ ﺑﻔﻌﻠﻪ)‪ ،(١‬ﻓﺎﻻﺳﺘﻄﺎﻋﺔ ﺑﻴﺪ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻻ ﺑﻴﺪ‬
‫ﺍﻟﻌﺒﺪ‪ ،‬ﻓﺈﻥ ﱂ ﻳﻌﻄﻪ ﺇﻳﺎﻫﺎ ﻓﻬﻮ ﻋﺎﺟﺰ‪ ،‬ﻓﺈﻥ ﺷﺎﺀ ﺛﺒﻄﻪ ﻭﺃﻗﻌﺪﻩ ﻣﻊ ﺍﻟﻘﺎﻋﺪﻳﻦ)‪ ،(٢‬ﻛﻤﺎ ﻗﺎﻝ ﻓﻴﻤﻦ‬
‫ﻣﻨﻌﻪ ﺍﻟﺘﻮﻓﻴﻖ‪¨ § ¦ ¥ ¤ £ ¢ ¡  ﴿ :‬‬
‫©﴾)‪.(٣‬‬
‫ﺳﺎﺑﻌﻬﺎ‪ :‬ﺍﻟﺘﻔﻮﻳﺾ‪ ،‬ﻭﻫﻮ ﺭﻭﺡ ﺍﻟﺘﻮﻛﻞ ﻭﺣﻘﻴﻘﺘﻪ‪ ،‬ﻭﻫﻮ ﺇﻟﻘﺎﺀ ﺍﻷﻣﻮﺭ ﻛﻠﻬﺎ ﺇﱃ ﺍﷲ ﻭﺇﻧـﺰﺍﳍﺎ ﺑﻪ‬
‫ﻃﻠﺒ‪‬ﺎ ﻭﺍﺧﺘﻴﺎﺭ‪‬ﺍ‪ ،‬ﻻ ﻛﺮﻫﺎ ﻭﺍﺿﻄﺮﺍﺭ‪‬ﺍ‪ ،‬ﻟﺘﻤﺎﻡ ﻋﻠﻤﻪ ﻭﻳﻘﻴﻨﻪ ﺑﺄﻥ ﺗﺪﺑﲑ ﺍﷲ ﺗﻌﺎﱃ ﺧﲑ ﻟﻪ ﻣﻦ ﺗﺪﺑﲑﻩ‬
‫ﻟﻨﻔﺴﻪ‪ ،‬ﻭﻗﻴﺎﻣﻪ ﲟﺼﺎﳊﻪ ﻭﺗﻮﻟﻴﻪ ﳍﺎ ﺧﲑ ﻣﻦ ﻗﻴﺎﻣﻪ ﻫﻮ ﲟﺼﺎﱀ ﻧﻔﺴﻪ ﻭﺗﻮﻟﻴﻪ ﳍﺎ‪ ،‬ﻭﲤﺎﻡ ﻋﻠﻤﻪ‬
‫ﺑﻜﻤﺎﻝ ﻋﻠﻢ ﻣﻦ ﻓﻮﺽ ﺇﻟﻴﻪ ﺃﻣﺮﻩ ﻭﻛﻤﺎﻝ ﻗﺪﺭﺗﻪ ﻭﺷﻔﻘﺘﻪ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻓﻬﻮ ﺭﺍﺽٍ ﲟﺎ ﻗﻀﻰ ﻟﻪ ﺍﷲ‪،‬‬
‫ﻭﺇﻥ ﺭﺃﻯ ﺧﻼﻑ ﺫﻟﻚ؛ ﻷﻧﻪ ﻳﻌﻠﻢ ﺃﻧﻪ ﺧﲑ ﻟﻪ‪ ،‬ﻓﺈﻥ ﺍﳌﺘﻮﻛﻞ ﻣﻔﻮ‪‬ﺽ ﻭﺯﻳﺎﺩﺓ؛ ﻷﻥ ﻣﻌﻪ ﻣﻦ ﻋﻤﻞ‬
‫ﺍﻟﻘﻠﺐ ﻣﺎ ﻟﻴﺲ ﻣﻊ ﺍﳌﻔﻮ‪‬ﺽ‪.‬‬
‫ﺛﺎﻣﻨﻬﺎ‪ :‬ﺍﻟﺮﺿﺎ ﲟﺎ ﻗﺪﺭﻩ ﺍﷲ ﻟﻠﻤﺘﻮﻛﻞ‪ ،‬ﻓﺈﻥ ﺍﳌﺘﻮﻛﻞ ﺇﺫﺍ ﺗﻮﻛﻞ ﺣﻖ ﺍﻟﺘﻮﻛﻞ ﺭﺿﻲ ﲟﺎ ﻳﻔﻌﻠﻪ‬
‫ﻭﻛﻴﻠﻪ‪ ،‬ﻓﻤﻦ ﺗﻮﻛﻞ ﻋﻠﻰ ﺍﷲ ﻗﺒﻞ ﺍﻟﻔﻌﻞ ﻭﺭﺿﻲ ﺑﺎﳌﻘﻀﻲ ﻟﻪ ﺑﻌﺪ ﺍﻟﻔﻌﻞ ﻓﻘﺪ ﻗﺎﻡ ﺑﺎﻟﻌﺒﻮﺩﻳﺔ‪ ،‬ﻭﻫﺬﺍ‬
‫ﻫﻮ ﻣﻌﲎ ﻗﻮﻝ ﺍﻟﻨﱯ ‪ ‬ﰲ ﺩﻋﺎﺀ ﺍﻻﺳﺘﺨﺎﺭﺓ‪)) :‬ﺍﻟﻠﻬﻢ ﺇﱐ ﺃﺳﺘﺨﲑﻙ ﺑﻌﻠﻤﻚ‪ ،‬ﻭﺃﺳﺘﻘﺪﺭﻙ‬
‫ﺑﻘﺪﺭﺗﻚ‪ ،‬ﻭﺃﺳﺄﻟﻚ ﻣﻦ ﻓﻀﻠﻚ ﺍﻟﻌﻈﻴﻢ(()‪ ،(٤‬ﻓﻘﺪ ﺍﺷﺘﻤﻞ ﻫﺬﺍ ﺍﻟﺪﻋﺎﺀ ﻋﻠﻰ ﺣﻘﺎﺋﻖ ﺇﳝﺎﻧﻴﺔ‬

‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﻣﺪﺍﺭﺝ ﺍﻟﺴﺎﻟﻜﲔ )‪.(١٢٢ /٢‬‬

‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺘﻮﻛﻞ ﺣﻘﻴﻘﺘﻪ ﻭﺃﻧﻮﺍﻋﻪ ﻭﻣﻘﺎﻣﺎﺗﻪ ﻭﲦﺎﺭﻩ )ﺹ‪.(٣٧ :‬‬
‫)‪ (٣‬ﺍﻟﺘﻮﺑﺔ‪.(٤٦) :‬‬
‫)‪ (٤‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ‪ ،‬ﻙ‪ :‬ﺍﻟﺪﻋﻮﺍﺕ‪ ،‬ﺏ‪ :‬ﺍﻟﺪﻋﺎﺀ ﻋﻨﺪ ﺍﻻﺳﺘﺨﺎﺭﺓ )‪.(١١٠٩ /٣٩١ /١‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪٦٩‬‬
‫ﻭﻣﻌﺎﺭﻑ ﺇﳍﻴﺔ‪ ،‬ﻭﺍﻟﱵ ﻣﻦ ﲨﻠﺘﻬﺎ ﺍﻟﺘﻮﻛﻞ ﻭﺍﻟﺘﻔﻮﻳﺾ ﻗﺒﻞ ﻭﻗﻮﻉ ﺍﳌﻘﺪﻭﺭ‪ ،‬ﻭﺍﻟﺮﺿﺎ ﺑﻌﺪﻩ‪ ،‬ﻭﻫﻮ‬
‫ﲦﺮﺓ ﺍﻟﺘﻮﻛﻞ‪ ،‬ﻭﺍﻟﺘﻔﻮﻳﺾ ﻋﻼﻣﺔ ﺻﺤﺘﻪ‪ ،‬ﻓﺈﻥ ﱂ ﻳﺮﺽ‪ ‬ﲟﺎ ﻗﹸﻀﻲ ﻟﻪ ﻓﺘﻔﻮﻳﻀﻪ ﻣﻌﻠﻮﻝ ﻓﺎﺳﺪ‪.‬‬
‫ﻭﺑﺎﺳﺘﻜﻤﺎﻝ ﻫﺬﻩ ﺍﻟﺪﺭﺟﺎﺕ ﺍﻟﺜﻤﺎﻧِﻲ‪ ‬ﻳﺴﺘﻜﻤﻞ ﺍﻟﻌﺒﺪ ﻣﻘﺎﻡ ﺍﻟﺘﻮﻛﻞ ﻭﺗﺜﺒﺖ ﻗﺪﻣﻪ ﻓﻴﻪ)‪.(١‬‬
‫ﺃﻗﺴﺎﻡ ﺍﻟﺘﻮﻛﻞ‪:‬‬
‫ﻳﻨﻘﺴﻢ ﺍﻟﺘﻮﻛﻞ ﲝﺴﺐ ﺍﳌﺘﻮﻛﱠﻞ ﻋﻠﻴﻪ ﺇﱃ ﻗﺴﻤﲔ‪:‬‬
‫‪ -١‬ﺍﻟﺘﻮﻛﻞ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬
‫‪ -٢‬ﺍﻟﺘﻮﻛﻞ ﻋﻠﻰ ﻏﲑ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬
‫ﺃﻭﻻﹰ‪ :‬ﺍﻟﺘﻮﻛﻞ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ‪:‬‬
‫ﻭﻳﻨﻘﺴﻢ ﺇﱃ ﺃﺭﺑﻌﺔ ﺃﻗﺴﺎﻡ‪:‬‬
‫ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ‪ :‬ﺍﻟﺘﻮﻛﻞ ﻋﻠﻰ ﺍﷲ ﰲ ﺻﻼﺡ ﺍﻟﻨﻔﺲ‪ ،‬ﻭﻫﺪﺍﻳﺘﻬﺎ‪ ،‬ﻭﺍﺳﺘﻘﺎﻣﺘﻬﺎ ﻋﻠﻰ ﺍﻟﺪﻳﻦ‬
‫ﻭﺍﻹﺧﻼﺹ ﷲ ﺗﻌﺎﱃ‪.‬‬
‫ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ‪ :‬ﺍﻟﺘﻮﻛﻞ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺇﺻﻼﺡ ﺍﻟﻨﻔﺲ ﺇﺿﺎﻓﺔ ﻋﻠﻰ ﺇﺻﻼﺡ ﺍﻷﺭﺽ ﻭﺩﻓﻊ‬
‫ﺍﻟﻔﺴﺎﺩ ﻭﺟﻬﺎﺩ ﺍﻷﻋﺪﺍﺀ‪ ،‬ﻭﺇﺻﻼﺡ ﺃﺣﻮﺍﻝ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﻗﻤﻊ ﺍﻟﺒﺪﻉ‪ ،‬ﻭﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ‬
‫ﻋﻦ ﺍﳌﻨﻜﺮ‪ ،‬ﻭﺇﻗﺎﻣﺔ ﺩﻳﻦ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﻫﺬﺍ ﺃﻋﻈﻢ ﺃﻗﺴﺎﻡ ﺍﻟﺘﻮﻛﻞ ﻭﺃﺷﺮﻓﻬﺎ‪ ،‬ﻭﺃﻧﻔﻌﻬﺎ‪ ،‬ﻭﻫﻮ ﺗﻮﻛﻞ‬
‫ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﻭﻭﺭﺛﺘﻬﻢ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻭﺍﻟﺼﺎﳊﲔ)‪.(٢‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪/ . - , + * ) ( ' & % $ # " !﴿ :‬‬
‫‪A @ ? > = < ;: 9 8 7 6 5 4 3 2 10‬‬
‫‪R Q P ON M L K JI H G F E D C B‬‬
‫‪.(٣)﴾S‬‬

‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﻣﺪﺍﺭﺝ ﺍﻟﺴﺎﻟﻜﲔ )‪.(١٢٢ /٢‬‬

‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﺗﻴﺴﲑ ﺍﻟﻜﺮﱘ ﺍﻟﺮﲪﻦ )‪ ،(٤٢٣ /٢‬ﺍﻟﺘﻮﻛﻞ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻭﻋﻼﻗﺘﻪ ﺑﺎﻷﺳﺒﺎﺏ )ﺹ‪.(١٥٣ :‬‬
‫)‪ (٣‬ﺇﺑﺮﺍﻫﻴﻢ‪.(١٢-١١) :‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪٧٠‬‬
‫ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺗﻮﻛﻞ ﻋﻠﻰ ﺍﷲ ﰲ ﻗﻀﺎﺀ ﺍﳊﻮﺍﺋﺞ ﺍﻟﺪﻧﻴﻮﻳﺔ‪ ،‬ﻭﺩﻓﻊ ﺍﳌﺼﺎﺋﺐ ﻭﺍﳌﻜﺮﻭﻫﺎﺕ‪،‬‬
‫ﻛﺎﻟﺘﻮﻛﻞ ﻋﻠﻰ ﺍﷲ ﰲ ﺣﺼﻮﻝ ﺍﻟﺮﺯﻕ‪ ،‬ﻭﺍﻟﻮﻟﺪ‪ ،‬ﻭﺍﻟﻌﺎﻓﻴﺔ‪ ،‬ﻭﻏﲑﻫﺎ ﻣﻦ ﺣﻮﺍﺋﺞ ﺍﻟﺪﻧﻴﺎ)‪.(١‬‬
‫ﺍﻟﻘﺴﻢ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺘﻮﻛﻞ ﻋﻠﻰ ﺍﷲ ﰲ ﺟﻠﺐ ﺍﶈﺮﻣﺎﺕ‪ ،‬ﺃﻭ ﺩﻓﻊ ﺍﳌﺄﻣﻮﺭﺍﺕ)‪» ،(٢‬ﻓﺈﻥ ﺃﺻﺤﺎﺏ‬
‫ﻫﺬﻩ ﺍﳌﻄﺎﻟﺐ ﻻ ﻳﻨﺎﻟﻮ‪‬ﺎ ﻏﺎﻟﺒ‪‬ﺎ ﺇﻻ ﺑﺎﺳﺘﻌﺎﻧﺘﻬﻢ ﺑﺎﷲ‪ ،‬ﻭﺗﻮﻛﻠﻬﻢ ﻋﻠﻴﻪ‪ ،‬ﺑﻞ ﻗﺪ ﻳﻜﻮﻥ ﺗﻮﻛﻠﻬﻢ‬
‫ﺃﻗﻮﻯ ﻣﻦ ﺗﻮﻛﻞ ﻛﺜﲑ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﻄﺎﻋﺎﺕ؛ ﻭﳍﺬﺍ ﻳﻠﻘﻮﻥ ﺃﻧﻔﺴﻬﻢ ﰲ ﺍﳌﺘﺎﻟﻒ ﻭﺍﳌﻬﺎﻟﻚ‬
‫ﻣﻌﺘﻤﺪﻳﻦ ﻋﻠﻰ ﺍﷲ ﺃﻥ ﻳﺴﻠﻤﻬﻢ ﻭﻳﻈﻔﺮﻫﻢ ﲟﻄﺎﻟﺒﻬﻢ«)‪ ،(٣‬ﻓﺄﺻﺤﺎﺏ ﻫﺬﺍ ﺍﻟﺘﻮﻛﻞ‪ ،‬ﺁﲦﻮﻥ ﺑﻪ‪ ،‬ﻭﺇﻥ‬
‫ﺣﺼﻞ ﻣﻄﻠﻮ‪‬ﻢ‪ ،‬ﻭﻫﻮ ﺍﻟﻐﺎﻟﺐ‪ ،‬ﻭﻫﺬﺍ ﻇﺎﻫﺮ ﰲ ﺃﺻﺤﺎﺏ ﺍﳌﻌﺎﺻﻲ ﺍﻟﻨﺎﲡﺔ ﻋﻦ ﺗﺄﻭﻳﻞ ﻓﺎﺳﺪ‪ ،‬ﺃﻭ‬
‫ﺷﺒﻬﺔ ﻣﻀﻠﺔ)‪.(٤‬‬
‫ﺛﺎﻧﻴ‪‬ﺎ‪ :‬ﺍﻟﺘﻮﻛﻞ ﻋﻠﻰ ﻏﲑ ﺍﷲ ﺗﻌﺎﱃ‪:‬‬
‫ﻭﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻳﻨﻘﺴﻢ ﺇﱃ ﻗﺴﻤﲔ‪:‬‬
‫ﺃ‪ -‬ﺍﻟﺘﻮﻛﻞ ﺍﻟﺸﺮﻛﻲ‪:‬‬
‫ﻭﻫﻮ ﻋﻠﻰ ﻧﻮﻋﲔ ﺃﻳﻀ‪‬ﺎ‪:‬‬
‫ﺍﻟﻨﻮﻉ ﺍﻷﻭﻝ‪ :‬ﺍﻟﺘﻮﻛﻞ ﻋﻠﻰ ﻏﲑ ﺍﷲ ‪ ‬ﻓﻴﻤﺎ ﻻ ﻳﻘﺪﺭ ﻋﻠﻴﻪ ﺇﻻ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻛﻤﻦ ﻳﺘﻮﻛﻞ‬
‫ﻋﻠﻰ ﺍﻷﻣﻮﺍﺕ ﻭﺍﻟﻄﻮﺍﻏﻴﺖ ﰲ ﲢﻘﻴﻖ ﺍﻟﺮﺯﻕ ﻭﺍﻟﻨﺼﺮ‪ ،‬ﻭﺩﻓﻊ ﺍﻟﺸﺮﻭﺭ ﻭﺟﻠﺐ ﺍﳌﺼﺎﱀ‪ ،‬ﻓﻬﺬﺍ‬
‫ﺷﺮﻙ ﺃﻛﱪ‪ ،‬ﻭﻳﺴﻤﻰ ﺗﻮﻛﻞ ﺍﻟﺴﺮ)‪.(٥‬‬
‫ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﱐ‪ :‬ﺍﻟﺘﻮﻛﻞ ﻋﻠﻰ ﻏﲑ ﺍﷲ ‪ ‬ﰲ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﻳﻘﺪﺭ ﻋﻠﻴﻬﺎ ﻏﲑ ﺍﷲ‪ ،‬ﻭﻫﺬﺍ ﺷﺮﻙ‬
‫ﺃﺻﻐﺮ)‪ ،(٦‬ﻛﺎﻟﺘﻮﻛﻞ ﻋﻠﻰ ﺻﺎﺣﺐ ﺟﺎﻩ‪ ،‬ﺃﻭ ﺳﻠﻄﺎﻥ ﻗﺎﺩﺭ ﻋﻠﻰ ﺍﻟﺘﺴﺒﺐ ﰲ ﺍﻟﺮﺯﻕ‪ ،‬ﺃﻭ ﺩﻓﻊ‬

‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺘﻮﻛﻞ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻭﻋﻼﻗﺘﻪ ﺑﺎﻷﺳﺒﺎﺏ )ﺹ‪.(١٥٤ :‬‬

‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ )ﺹ‪.(١٥٤ :‬‬
‫)‪ (٣‬ﻣﺪﺍﺭﺝ ﺍﻟﺴﺎﻟﻜﲔ )‪.(١١٤ /٢‬‬
‫)‪ (٤‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺘﻮﻛﻞ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻭﻋﻼﻗﺘﻪ ﺑﺎﻷﺳﺒﺎﺏ )ﺹ‪.(١٥٥ :‬‬
‫)‪ (٥‬ﻳﻨﻈﺮ‪ :‬ﺗﻴﺴﲑ ﺍﻟﻌﺰﻳﺰ ﺍﳊﻤﻴﺪ )ﺹ‪ ،(٤١٩ :‬ﺍﻟﺘﻮﻛﻞ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻭﻋﻼﻗﺘﻪ ﺑﺎﻷﺳﺒﺎﺏ )ﺹ‪.(١٥٦ :‬‬
‫)‪ (٦‬ﻳﻨﻈﺮ‪ :‬ﺗﻴﺴﲑ ﺍﻟﻌﺰﻳﺰ ﺍﳊﻤﻴﺪ )ﺹ‪ ،(٤٠ :‬ﺍﻟﺘﻮﻛﻞ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻭﻋﻼﻗﺘﻪ ﺑﺎﻷﺳﺒﺎﺏ )ﺹ‪.(١٥٧ :‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪٧١‬‬
‫ﺍﻷﺫﻯ‪ ،‬ﻓﻬﺬﺍ ﻧﻮﻉ ﺷﺮﻙ ﺧﻔﻲ)‪» ،(١‬ﺃﻣﺎ ﻟﻮ ﺍﲣﺬﻩ ﺑﺎﻋﺘﺒﺎﺭ ﺃﻧﻪ ﺳﺒﺐ‪ ،‬ﻭﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻫﻮ‬
‫ﺍﻟﺬﻱ ﻗﺪ‪‬ﺭ ﺫﻟﻚ ﻋﻠﻰ ﻳﺪﻩ؛ ﻓﺈﻥ ﺫﻟﻚ ﻻ ﺑﺄﺱ ﺑﻪ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﻟﻠﻤﺘﻮﻛﻞ ﻋﻠﻴﻪ ﺃﺛﺮ ﺻﺤﻴﺢ ﰲ‬
‫ﺣﺼﻮﻟﻪ«)‪.(٢‬‬
‫ﺏ‪ -‬ﺍﻟﺘﻮﻛﻞ ﺍﳉﺎﺋﺰ‪:‬‬
‫ﻭﻫﻲ ﺃﻥ ﻳﻮﻛﻞ ﺍﻹﻧﺴﺎﻥ ﻏﲑﻩ ﰲ ﺃﻣﺮ ﻣﻦ ﺃﻣﻮﺭﻩ ﺍﻟﱵ ﻳﻘﺪﺭ ﻋﻠﻴﻬﺎ ﺍﳌﻮﻛﹶﻞ)‪ ،(٣‬ﻭﻫﻲ ﰲ‬
‫ﺍﻟﺸﺮﻉ‪» :‬ﺇﻗﺎﻣﺔ ﺍﻟﺸﺨﺺ ﻏﲑﻩ ﻣﻘﺎﻡ ﻧﻔﺴﻪ ﻣﻄﻠﻘﹰﺎ ﺃﻭ ﻣﻘﻴﺪ‪‬ﺍ«)‪.(٤‬‬
‫ﻓﻬﺬﻩ ﺍﻟﻮﻛﺎﻟﺔ ﺟﺎﺋﺰﺓ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﺍﻹﲨﺎﻉ)‪ ،(٥‬ﻗﺎﻝ ﺗﻌﺎﱃ‪،(٦)﴾v u﴿ :‬‬
‫ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪ ،(٧)﴾´³ ²± ° ¯﴿ :‬ﻭﻗﺪ ﻭﻛﻞ ﺭﺳﻮﻝ ﺍﷲ ‪‬‬
‫ﺍﻟﺼﺤﺎﺑﺔ ‪ ‬ﲝﻔﻆ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻛﻤﺎ ﻭﻛﻞ ﺃﺑﺎ ﻫﺮﻳﺮﺓ ‪ ‬ﺣﻴﺚ ﻗﺎﻝ‪)) :‬ﻭﻛﻠﲏ ﺭﺳﻮﻝ ﺍﷲ ‪‬‬
‫ﲝﻔﻆ ﺯﻛﺎﺓ ﺭﻣﻀﺎﻥ(()‪ ،(٨‬ﻛﻤﺎ ﻭﻛﻞ ﺍﻟﺼﺤﺎﺑﺔﹶ ﰲ ﺇﺛﺒﺎﺕ ﺍﳊﺪﻭﺩ ﻭﺇﻗﺎﻣﺘﻬﺎ ﻛﻤﺎ ﰲ ﺣﺪﻳﺚ‬
‫ﺃﹸﻧﻴﺲ ‪ ‬ﻋﻦ ﺍﻟﻨﱯ ‪ ‬ﻗﺎﻝ‪)) :‬ﻭﺍﻏﺪ‪ ‬ﻳﺎ ﺃﹸﻧﻴﺲ ﺇﱃ ﺍﻣﺮﺃﺓ ﻫﺬﺍ ﻓﺈﻥ ﺍﻋﺘﺮﻓﺖ ﻓﺎﺭﲨﻬﺎ(()‪،(٩‬‬
‫ﻛﺬﻟﻚ ﻭﻛﻠﱠﻬﻢ ﰲ ﻗﺒﻮﻝ ﺍﻟﻨﻜﺎﺡ ﻭﺍﻟﺼﺪﻗﺔ ﻭﻏﲑﻫﺎ‪.‬‬
‫ﻋﻼﻗﺔ ﺍﻟﺘﻮﻛﻞ ﺑﺎﻷﺳﺒﺎﺏ ﻭﻣﻮﺍﻗﻒ ﺍﻟﻨﺎﺱ ﻣﻨﻬﺎ‪:‬‬
‫ﺇﻥ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﺘﻮﻛﻞ ﻭﺍﻷﺳﺒﺎﺏ ﻋﻼﻗﺔ ﺗﻜﺎﻣﻠﻴﺔ‪ ،‬ﻓﻜﻞ ﻣﻨﻬﺎ ﻣﻜﻤﻞ ﻟﻶﺧﺮ‪ ،‬ﻓﻼ ﻳﺼﺢ‬
‫ﺍﻟﺘﻮﻛﻞ ﺑﻼ ﺑﺬﻝ ﻟﻠﺴﺒﺐ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﺍﻟﺴﺒﺐ ﻭﺍﻟﺮﻛﻮﻥ ﺇﻟﻴﻪ ﻻ ﻳﻌﺪ ﺗﻮﻛﻼﹰ ﺃﻟﺒﺘﺔ‪،‬‬

‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺗﻴﺴﲑ ﺍﻟﻌﺰﻳﺰ ﺍﳊﻤﻴﺪ )ﺹ‪.(٤١٩ :‬‬

‫)‪ (٢‬ﺍﻟﺘﻮﻛﻞ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻭﻋﻼﻗﺘﻪ ﺑﺎﻷﺳﺒﺎﺏ )ﺹ‪.(١٥٨ :‬‬
‫)‪ (٣‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ )ﺹ‪.(١٥٩ :‬‬
‫)‪ (٤‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪.(٤٧٩ /٤‬‬
‫)‪ (٥‬ﻳﻨﻈﺮ‪ :‬ﻣﻨﺎﺭ ﺍﻟﺴﺒﻴﻞ )‪.(٣٦٣ /١‬‬
‫)‪ (٦‬ﺍﻟﺘﻮﺑﺔ‪.(٦٠) :‬‬
‫)‪ (٧‬ﺍﻟﻜﻬﻒ‪.(١٩) :‬‬
‫ﻼ ﻓﺘﺮﻙ ﺍﻟﻮﻛﻴﻞ ﺷﻴﺌﹰﺎ ﻓﺄﺟﺎﺯﻩ ﺍﳌﻮﻛـﻞ ﻓﻬـﻮ ﺟـﺎﺋﺰ‬
‫)‪ (٨‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ‪ ،‬ﻙ‪ :‬ﺍﻟﻮﻛﺎﻟﺔ‪ ،‬ﺏ‪ :‬ﺇﺫﺍ ﻭﻛﻞ ﺭﺟ ﹰ‬
‫)‪.(٢١٨٧ /٨١٢ /٢‬‬
‫)‪ (٩‬ﺃﺧﺮﺟﻪ ﺍﻟﺸﻴﺨﺎﻥ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻙ‪ :‬ﺍﻟﻮﻛﺎﻟﺔ‪ ،‬ﺏ‪ :‬ﺍﻟﻮﻛﺎﻟﺔ ﰲ ﺍﳊﺪﻭﺩ )‪ ،(٢١٩ /٨١٣ /٢‬ﻭﺳﻠﻢ ﻙ‪ :‬ﺍﳊﺪﻭﺩ‪ ،‬ﺏ‪ :‬ﻣـﻦ‬
‫ﺍﻋﺘﺮﻑ ﻋﻠﻰ ﻧﻔﺴﻪ ﺑﺎﻟﺰﱏ )‪.(١٦٩٧ /١٣٢٤ /٣‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪٧٢‬‬
‫ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﻮﺣﻴﺪ ﺗﺆﻛﺪ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻌﻼﻗﺔ ﻭﺗﺪﻋﻮ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﲢﺬﺭ ﻣﻦ ﺍﻹﺧﻼﻝ ‪‬ﺎ‪ ،‬ﻭﻗﺪ ﺍﺧﺘﻠﻒ‬
‫ﺍﻟﻨﺎﺱ ﰲ ﻣﻮﻗﻔﻬﻢ ﻣﻦ ﺍﻷﺳﺒﺎﺏ ﻭﻋﻼﻗﺘﻬﺎ ﺑﺎﻟﺘﻮﻛﻞ ﻋﻠﻰ ﻋﺪﺓ ﻣﺬﺍﻫﺐ ﺇﳚﺎﺯﻫﺎ ﻛﺎﻟﺘﺎﱄ‪:‬‬
‫ﺃﻭﻻﹰ‪ :‬ﺍﻻﻟﺘﻔﺎﺕ ﺇﱃ ﺍﻷﺳﺒﺎﺏ ﺑﺎﻟﻜﻠﻴﺔ ﻭﺍﻋﺘﻤﺎﺩ ﺍﻟﻘﻠﺐ ﻭﺍﳉﻮﺍﺭﺡ ﻋﻠﻴﻬﺎ ﻣﻦ ﻏﲑ ﻧﻈﺮ ﺇﱃ ﻣﺴﺒﺒﻬﺎ‪،‬‬
‫ﻭﻫﻮ ﻣﺬﻫﺐ ﺍﳌﺎﺩﻳﲔ)‪ ،(١‬ﻭﺍﻟﻌﻘﻼﻧﻴﲔ)‪ ،(٢‬ﻗﺪﳝ‪‬ﺎ ﻭﺣﺪﻳﺜﹰﺎ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺮﺃﻱ ﺃﻃﻠﻖ ﻋﻠﻴﻪ ﺍﻟﻌﻠﻤﺎﺀ ﺃﻧﻪ‬
‫)ﺷﺮﻙ ﰲ ﺍﻟﺘﻮﺣﻴﺪ(؛ ﻷﻥ ﺃﺻﺤﺎﺑﻪ ﺍﲣﺬﻭﺍ ﺷﺮﻳﻜﹰﺎ ﷲ ﰲ ﺍﻷﺳﺒﺎﺏ ﻓﺠﻌﻠﻮﻫﺎ ﻣﻮﺟﻮﺩﺓ ﺑﻨﻔﺴﻬﺎ‬
‫ﺿﺎﺭﺓ ﻧﺎﻓﻌﺔ ﻋﻠﻰ ﺍﻻﺳﺘﻘﻼﻝ‪ ،‬ﻓﺨﺎﻟﻔﻮﺍ ﺑﺬﻟﻚ ﺍﻟﺸﺮﻉ ﻭﺍﳊﺲ‪ ،‬ﻓﻘﺪ ﺩﻝ ﺍﻟﺸﺮﻉ ﻋﻠﻰ ﺃﻧﻪ ﻻ‬
‫ﺧﺎﻟﻖ ﺇﻻ ﺍﷲ‪ ،‬ﻛﻤﺎ ﺃﻧ‪‬ﺎ ﻧﻌﻠﻢ ﺑﺎﻟﺸﺎﻫﺪ ﺍﶈﺴﻮﺱ ﺃﻥ ﺍﻷﺳﺒﺎﺏ ﻗﺪ ﺗﺘﺨﻠﻒ ﻋﻦ ﻣﺴﺒﺒﺎ‪‬ﺎ ﺑﺈﺫﻥ ﺍﷲ‪،‬‬
‫ﻛﻤﺎ ﺣﺼﻞ ﰲ ﲣﻠﻒ ﺇﺣﺮﺍﻕ ﺍﻟﻨﺎﺭ ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳋﻠﻴﻞ ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ª © ¨ §﴿ :‬‬
‫« ¬® ¯﴾)‪.(٤)(٣‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﺍﻹﻋﺮﺍﺽ ﻋﻦ ﺍﻷﺳﺒﺎﺏ ﺑﺎﻟﻜﻠﻴﺔ‪ ،‬ﻓﺄﺻﺤﺎﺏ ﻫﺬﺍ ﺍﳌﺬﻫﺐ ﻻ ﻳﺮﻭﻥ ﲢﻘﻴﻖ ﺍﻟﺘﻮﻛﻞ ﺇﻻ‬
‫ﺑﺎﻹﻋﺮﺍﺽ ﺍﻟﺘﺎﻡ ﻋﻦ ﺍﻷﺳﺒﺎﺏ؛ ﻷﻥ ﺍﻻﻟﺘﻔﺎﺕ ﺇﻟﻴﻬﺎ ‪-‬ﰲ ﺯﻋﻤﻬﻢ‪ -‬ﻣﻨﺎﻑٍ ﳊﻘﻴﻘﺔ ﺍﻟﺘﻮﻛﻞ‪ ،‬ﻭﻫﻮ‬

‫)‪ (١‬ﺍﳌﺎﺩﻳﺔ‪ :‬ﻫﻲ ﺍﻟﻨـﺰﻋﺔ ﺍﻟﻘﺎﺋﻠﺔ‪ :‬ﺇﻥ ﻛﻞ ﻣﺎ ﻫﻮ ﻣﻮﺟﻮﺩ ﻣﺎﺩﻱ‪ ،‬ﺑﺰﻋﻢ ﺃ‪‬ﺎ ﺍﳊﻘﻴﻘﺔ ﺍﻟﻮﺣﻴﺪﺓ ﺍﻟﻘﺎﺩﺭﺓ ﻋﻠﻰ ﺗﻔـﺴﲑ ﺍﳊﻴـﺎﺓ‬
‫ﻭﺍﻟﺴﻠﻮﻙ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﺈﻥ ﺍﳌﻔﻬﻮﻡ ﺍﳌﺎﺩﻱ ﻟﻠﻜﺎﺋﻨﺎﺕ ﺍﳊﻴﺔ ﺃ‪‬ﺎ ﻟﻴﺴﺖ ﻛﺎﺋﻨﺎﺕ ﺛﻨﺎﺋﻴﺔ ﻣﺮﻛﺒﺔ ﻣﻦ ﺟـﺴﻢ ﻣـﺎﺩﻱ ﻭﺭﻭﺡ‬
‫ﻻﻣﺎﺩﻳﺔ‪ ،‬ﺇﳕﺎ ﻫﻲ ﺟﺴﻤﻴﺔ ﰲ ﻃﺒﻴﻌﺘﻬﺎ ﺗﺘﻜﻮﻥ ﻣﻦ ﺟﺰﻳﺌﺎﺕ ﻻ ﺗﻘﺒﻞ ﺍﻟﻘﺴﻤﺔ ﺃﻭ ﺍﻟﻔﻨﺎﺀ‪ ،‬ﻭﻟـﺬﻟﻚ ﻓـﺈﻥ ﻧﻈـﺮ‪‬ﻢ ﺇﱃ‬
‫ﺍﻷﺧﻼﻕ ﻧﻈﺮﺓ ﻣﺎﺩﻳﺔ ﻧﻔﻌﻴﺔ‪ ،‬ﻓﻤﺎ ﺣﻘﻖ ﺍﳌﺼﻠﺤﺔ ﻓﻬﻮ ﺧﻠﻖ ﻓﺎﺿﻞ ﻭﻣﺎ ﻻ ﳛﻘﻘﻬﺎ ﻓﻬﻮ ﻣﺮﺫﻭﻝ‪ ،‬ﻭﻻ ﺗﻌﺘﺮﻑ ﺍﳌﺎﺩﻳـﺔ ﺇﻻ‬
‫ﲟﺎ ﺗﺜﺒﺘﻪ ﺍﻟﺘﺠﺮﺑﺔ ﻓﻘﻂ‪ ،‬ﻭﺗﻨﻜﺮ ﺩﻭﺭ ﺍﻟﻮﺣﻲ ﻭﺍﳌﻌﺘﻘﺪﺍﺕ‪ ،‬ﻭﺗﺘﻀﺢ ﺑﺼﻤﺎﺕ ﻫﺬﺍ ﺍﳌﺬﻫﺐ ﰲ ﻋﻘﻴﺪﺓ ﺍﳌﻼﺣـﺪﺓ‪ ،‬ﻛﻤـﺎ‬
‫ﺃﻓﺮﺯﺕ ﻋﺪﺩ‪‬ﺍ ﻣﻦ ﺍﳌﺬﺍﻫﺐ ﺍﻟﻔﻠﺴﻔﻴﺔ ﻭﺍﻟﺴﻴﺎﺳﻴﺔ ﻣﺜﻞ‪ :‬ﺍﻟﻮﺿﻌﻴﺔ ﻭﺍﻟﻮﺟﻮﺩﻳﺔ ﻭﺍﳌﺎﺭﻛﺴﻴﺔ )ﻣﺬﺍﻫﺐ ﻓﻜﺮﻳﺔ ﻣﻌﺎﺻﺮﺓ‪ ،‬ﺹ‪:‬‬
‫‪ ،٢٧٠-٢٦٨‬ﻗﺮﺍﺀﺍﺕ ﺩﻳﻨﻴﺔ ﰲ ﻗﻀﺎﻳﺎ ﻣﻌﺎﺻﺮﺓ‪ ،‬ﺹ‪ ،٢٠٢ :‬ﺍﳌﻮﺳﻮﻋﺔ ﺍﳌﻴﺴﺮﺓ ﰲ ﺍﻷﺩﻳﺎﻥ ﻭﺍﳌـﺬﺍﻫﺐ ﻭﺍﻷﺣـﺰﺍﺏ‬
‫ﺍﳌﻌﺎﺻﺮﺓ ‪.(١١٣٨-١١٣٧ /٢‬‬
‫)‪ (٢‬ﺍﻟﻌﻘﻼﻧﻴﺔ‪ :‬ﻣﺬﻫﺐ ﻓﻜﺮﻱ ﻓﻠﺴﻔﻲ ﻳﺰﻋﻢ ﺃﻥ ﺍﻻﺳﺘﺪﻻﻝ ﺍﻟﻌﻘﻠﻲ ﻫﻮ ﺍﻟﻄﺮﻳﻖ ﺍﻟﻮﺣﻴﺪ ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﻣﻌﺮﻓﺔ ﻃﺒﻴﻌﺔ ﺍﻟﻜـﻮﻥ‬
‫ﻭﺍﻟﻮﺟﻮﺩ‪ ،‬ﺩﻭﻥ ﺍﻻﺳﺘﻨﺎﺩ ﺇﱃ ﺍﻟﻮﺣﻲ ﺃﻭ ﺧﻮﺍﺭﻕ ﺍﻟﻌﺎﺩﺍﺕ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺍﻟﻌﻘﺎﺋﺪ ﺍﻟﺪﻳﻨﻴﺔ ﻳﻨﺒﻐﻲ ﺃﻥ ﲣﺘﱪ ﲟﻌﻴﺎﺭ ﻋﻘﻠﻲ‪ ،‬ﻭﻫﻨـﺎ‬
‫ﺗﻜﻤﻦ ﻋﻠﻠﻪ ﺍﻟﱵ ﲡﻌﻠﻪ ﻣﻨﺎﻭﺋﹰﺎ ﻟﻴﺲ ﻓﻘﻂ ﻟﻠﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺑﻞ ﺃﻳﻀ‪‬ﺎ ﻟﻜﻞ ﺩﻳﻦ ﲰﺎﻭﻱ )ﻣﺬﺍﻫﺐ ﻓﻜﺮﻳﺔ ﻣﻌﺎﺻـﺮﺓ ﺹ‪:‬‬
‫‪ ،٥٠٢-٥٠٠‬ﺍﳌﻮﺳﻮﻋﺔ ﺍﳌﻴﺴﺮﺓ ﰲ ﺍﻷﺩﻳﺎﻥ ﻭﺍﳌﺬﺍﻫﺐ ﺍﳌﻌﺎﺻﺮﺓ ‪.(٧٩٧ /٢‬‬
‫)‪ (٣‬ﺍﻷﻧﺒﻴﺎﺀ‪.(٦٩) :‬‬
‫)‪ (٤‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺘﻮﻛﻞ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻭﻋﻼﻗﺘﻪ ﺑﺎﻷﺳﺒﺎﺏ )ﺹ‪.(١٦٦ – ١٦٥ :‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪٧٣‬‬
‫ﻣﺬﻫﺐ ﺍﻟﺼﻮﻓﻴﺔ)‪ ،(١‬ﻓﻬﻢ ﻳﺘﺮﻛﻮﻥ ﺍﻟﺘﻜﺴﺐ ﻭﺍﻟﻌﻤﻞ‪ ،‬ﻭﺍﻟﺘﺰﻭﺩ ﰲ ﺍﻟﺴﻔﺮ ﻭﺍﻟﻄﻌﺎﻡ؛ ﻻﻋﺘﻘﺎﺩﻫﻢ‬
‫ﺃﻥ ﺫﻟﻚ ﳐﺎﻟﻒ ﻟﻠﺘﻮﻛﻞ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺣ‪‬ﻜﹶﻢ‪ ‬ﻋﻠﻴﻪ ﺍﻟﻌﻠﻤﺎﺀ ﺑﺄﻧﻪ ﻗﺪﺡ ﰲ ﺍﻟﺸﺮﻉ؛ ﻷﻥ ﺍﷲ ﺃﻣﺮﻧﺎ‬
‫ﺑﺎﲣﺎﺫ ﺍﻷﺳﺒﺎﺏ ﻭﺭﺗ‪‬ﺐ ﻋﻠﻴﻬﺎ ﺍﻟﺜﻮﺍﺏ ﻭﺍﻟﻌﻘﺎﺏ ﻓﻤﻦ ﺗﺮﻙ ﺍﻟﺘﻜﺴﺐ ﻭﻗﻊ ﰲ ﺍﳌﻌﺼﻴﺔ‪ ،‬ﻭﳐﺎﻟﻔﺔ‬
‫ﺷﺮﻉ ﺍﷲ ﺗﻌﺎﱃ)‪.(٢‬‬
‫ﺛﺎﻟﺜﹰﺎ‪ :‬ﻧﻔﻲ ﺗﺄﺛﲑ ﺍﻷﺳﺒﺎﺏ ﺑﺎﻟﻜﻠﻴﺔ‪ ،‬ﻓﺄﺻﺤﺎﺏ ﻫﺬﺍ ﺍﳌﺬﻫﺐ ﻻ ﻳﺆﻣﻨﻮﻥ ﺑﺄﻥ ﰲ ﺍﻷﺳﺒﺎﺏ ﻗﻮ‪‬ﻯ‬
‫ﳑﻜﻨﺔ ﻣﺆﺛﺮﺓ‪ ،‬ﻭﻫﺬﺍ ﻣﺬﻫﺐ ﺍﻟﻘﺪﺭﻳﺔ)‪ (٣‬ﺍﳉﱪﻳﺔ)‪ ،(٤‬ﻭﻗﺪ ﻭﺻﻒ ﺍﻟﻌﻠﻤﺎﺀ ﻫﺬﺍ ﺍﳌﺬﻫﺐ ﺑﺄﻧﻪ ﻧﻘﺺ‬
‫ﰲ ﺍﻟﻌﻘﻞ‪ ،‬ﻓﻬﻞ ﻳﺘﺼﻮ‪‬ﺭ ﻧﻔﻲ ﺍﻷﺳﺒﺎﺏ ﻭﻫﻲ ﻣﺸﺎﻫﺪﺓ ﳏﺴﻮﺳﺔ؟! ﻓﻬﻮ ﻣﺬﻫﺐ ﻓﺎﺳﺪ ﳐﺎﻟﻒ‬
‫ﻟﻠﺸﺮﻉ ﻭﺍﻟﻌﻘﻞ ﻭﺍﳊﺲ)‪.(٥‬‬

‫)‪ (١‬ﺍﻟﺼﻮﻓﻴﺔ‪ :‬ﻋﻘﻴﺪﺓ ﺑﺎﻃﻨﻴﺔ ﺗﺪﻋﻮ ﺇﱃ ﺍﻟﺰﻫﺪ ﻭﺷﺪﺓ ﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﻳﺘﻮﺧﻰ ﺃﺻﺤﺎ‪‬ﺎ ﺗﺮﺑﻴﺔ ﺍﻟﻨﻔﺲ ﻭﺍﻟﺴﻤﻮ ‪‬ﺎ ﺑﻐﻴﺔ ﺍﻟﻮﺻـﻮﻝ ﺇﱃ‬
‫ﻣﻌﺮﻓﺔ ﺍﷲ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﻜﺸﻒ‪ ،‬ﻭﻫﻮ ﻋﻨﺪﻫﻢ ﺭﻓﻊ ﺍﳊﺠﺐ ﻭﺍﻻﲢﺎﺩ ﻣﻊ ﺍﳋﺎﻟﻖ ﺳﺒﺤﺎﻧﻪ؛ ﻟﻴﻌﻠﻢ ﺻﺎﺣﺐ ﺍﻟﻜﺸﻒ ﻛـﻞ‬
‫ﻣﺎ ﳚﺮﻱ ﰲ ﺍﻟﻜﻮﻥ‪ ،‬ﺃﻭ ﻳﻜﺸﻒ ﻋﻦ ﻣﻌﺎﻥٍ ﺟﺪﻳﺪﺓ ﻟﻠﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻭﺃﺻﺤﺎ‪‬ﺎ ﺗﺪﺍﺧﻠﺖ ﻃﺮﻳﻘﺘﻬﻢ ﻣـﻊ ﺍﻟﻔﻠـﺴﻔﺎﺕ‬
‫ﺍﻟﻮﺛﻨﻴﺔ ﺍﳍﻨﺪﻳﺔ ﻭﺍﻟﻔﺎﺭﺳﻴﺔ ﻭﺍﻟﻴﻮﻧﺎﻧﻴﺔ‪ ،‬ﻭﻣﻦ ﻋﻘﺎﺋﺪﻫﻢ ﺳﻘﻮﻁ ﺍﻟﺘﻌﺒﺪﺍﺕ ﻭﺍﻟﺘﻜﺎﻟﻴﻒ ﻋﻤ‪‬ﻦ ﻭﺻﻞ ﻏﺎﻳﺔ ﺍﻟﻄﺮﻳﻖ ﻭﺣـﺼﻞ‬
‫ﻋﻠﻰ ﺍﻟﻴﻘﲔ ﺑﺰﻋﻤﻬﻢ‪ ،‬ﻭﺍﺩﻋﺎﺀ ﻭﻻﻳﺔ ﺍﷲ ﻭﺗﻔﻀﻴﻞ ﺍﻟﻮﱄ‪ ،‬ﻋﻠﻰ ﺍﻟﻨﱯ ‪ ‬ﻭﺍﻟﺘﻌﺒﺪ ﺑﺎﻟﺒﺪﻉ ﻭﺍﻟﻀﻼﻻﺕ ﻭﺍﻟﻐﻠﻮ ﰲ ﺭﺳـﻮﻝ‬
‫ﺍﷲ ‪) ‬ﺃﺻﻮﻝ ﺍﻟﻔﺮﻕ ﻭﺍﻷﺩﻳﺎﻥ ﻭﺍﳌﺬﺍﻫﺐ ﺍﻟﻔﻜﺮﻳﺔ ﺹ‪ ،٦٦-٦٥ :‬ﺍﳌﻮﺳﻮﻋﺔ ﺍﳌﻴﺴﺮﺓ ﰲ ﺍﻷﺩﻳﺎﻥ ﻭﺍﳌﺬﺍﻫﺐ ﺍﳌﻌﺎﺻﺮﺓ‬
‫‪.(٢٤٩ /١‬‬
‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺘﻮﻛﻞ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻭﻋﻼﻗﺘﻪ ﺑﺎﻷﺳﺒﺎﺏ )ﺹ‪.(١٧٥-١٦٦ :‬‬
‫)‪ (٣‬ﺍﻟﻘﺪﺭﻳﺔ‪ :‬ﺇﺣﺪﻯ ﺍﻟﻔﺮﻕ ﺍﻟﻜﻼﻣﻴﺔ ﺍﳌﻨﺘﺴﺒﺔ ﺇﱃ ﺍﻹﺳﻼﻡ‪ ،‬ﺫﺍﺕ ﺍﳌﻔﺎﻫﻴﻢ ﻭﺍﻵﺭﺍﺀ ﺍﻻﻋﺘﻘﺎﺩﻳﺔ ﺍﳋﺎﻃﺌﺔ ﰲ ﻣﻔﻬﻮﻡ ﺍﻟﻘـﺪﺭ‪ ،‬ﺇﺫ‬
‫ﻗﺎﻟﻮﺍ ﺑﺈﺳﻨﺎﺩ ﺃﻓﻌﺎﻝ ﺍﻟﻌﺒﺎﺩ ﺇﱃ ﻗﺪﺭ‪‬ﻢ‪ ،‬ﻭﺃﻧﻪ ﻟﻴﺲ ﷲ ‪-‬ﺗﻌﺎﱃ ﻋﻦ ﻗﻮﳍﻢ‪ -‬ﺩﺧﻞ ﰲ ﺫﻟﻚ ﻭﻻ ﻗـﺪﺭﺓ‪ ،‬ﻭﻻ ﻣـﺸﻴﺌﺔ ﻭﻻ‬
‫ﻗﻀﺎﺀ‪ ،‬ﻛﻤﺎ ﺃﻧﻜﺮﻭﺍ ﻋﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﻭﻗﺪ ﻭﺟﺪﺕ ﻃﺎﺋﻔﺔ ﻣﻨﻬﻢ ﺗﺜﺒﺖ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻜﺘﺎﺑﺔ‪ ،‬ﻭﺗﻨﻜﺮ ﺍﳌﺸﻴﺌﺔ ﻭﻋﻠﻰ ﺫﻟﻚ‬
‫ﺍﳌﻌﺘﺰﻟﺔ ﻭﻋﺎﻣﺔ ﺍﻟﺸﻴﻌﺔ )ﺗﺎﺭﻳﺦ ﺍﳌﺬﺍﻫﺐ ﺍﻹﺳﻼﻣﻴﺔ ﺹ‪ ،٢٧٣ :‬ﺃﺻﻮﻝ ﺍﻟﻔﺮﻕ ﻭﺍﻷﺩﻳﺎﻥ ﻭﺍﳌﺬﺍﻫﺐ ﺍﻟﻔﻜﺮﻳـﺔ ﺹ‪،٢١ :‬‬
‫ﺍﳌﻮﺳﻮﻋﺔ ﺍﳌﻴﺴﺮﺓ ﰲ ﺍﻷﺩﻳﺎﻥ ﻭﺍﳌﺬﺍﻫﺐ ﻭﺍﻷﺣﺰﺍﺏ ﺍﳌﻌﺎﺻﺮﺓ ‪.(١١١٤ /٢‬‬
‫)‪ (٤‬ﺍﳉﱪﻳﺔ‪ :‬ﻫﻢ ﺍﻟﺬﻳﻦ ﻳﺴﻠﺒﻮﻥ ﺍﺧﺘﻴﺎﺭ ﺍﻟﻌﺒﺪ ﻭﻳﻘﻮﻟﻮﻥ‪ :‬ﺇﻧﻪ ﳎﺒﻮﺭ ﻋﻠﻰ ﻓﻌﻠﻪ‪ ،‬ﻓﻤﻨﻬﻢ ﻣﺘﻮﺳﻄﺔ ﻳﺴﻨﺪﻭﻥ ﺍﻟﻔﻌﻞ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﻭﻳﺜﺒﺘﻮﻥ ﻟﻠﻌﺒﺪ ﻛﺴﺒ‪‬ﺎ‪ ،‬ﻭﺧﺎﻟﺼﺔ ﻻ ﺗﺜﺒﺖ ﻟﻠﻌﺒﺪ ﺷﻴﺌﹰﺎ ﻛﺎﳉﻬﻤﻴﺔ ﺃﺗﺒﺎﻉ ﺍﳉﻬﻢ ﺑﻦ ﺻﻔﻮﺍﻥ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻻ ﻗﺪﺭﺓ ﻟﻠﻌﺒﺪ ﺃﺻـﻠﹰﺎ‬
‫ﻭﺍﷲ‪ -‬ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻋﻦ ﻗﻮﳍﻢ ‪ -‬ﻻ ﻳﻌﻠﻢ ﺍﻟﺸﻲﺀ ﻗﺒﻞ ﻭﻗﻮﻋﻪ ﻭﻋﻠﻤﻪ ﺣﺎﺩﺙ‪ ،‬ﻭﻭﺍﻓﻘﻮﺍ ﺍﳌﻌﺘﺰﻟﺔ ﰲ ﻧﻔـﻲ ﺍﻟﺮﺅﻳـﺔ‪،‬‬
‫ﻭﺧﻠﻖ ﺍﻟﻜﻼﻡ‪ ،‬ﻭﺇﳚﺎﺏ ﺍﳌﻌﺮﻓﺔ ﺑﺎﻟﻌﻘﻞ‪ ،‬ﻭﻫﻢ ﺍﳉﻬﻤﻴﺔ ﻭﻗﺮﻳﺐ ﻣﻨﻬﻢ ﰲ ﺫﻟﻚ ﺍﻷﺷﻌﺮﻳﺔ )ﻟﻮﺍﻣﻊ ﺍﻷﻧﻮﺍﺭ ﺍﻟﺒﻬﻴﺔ ‪،٨٣ /١‬‬
‫ﺍﻟﺘﻌﺮﻳﻔﺎﺕ ﺹ‪ ،١٠١ /١ :‬ﺃﺻﻮﻝ ﺍﻟﻔﺮﻕ ﻭﺍﻷﺩﻳﺎﻥ ﻭﺍﳌﺬﺍﻫﺐ ﺍﻟﻔﻜﺮﻳﺔ ﺹ‪.(٢١ :‬‬
‫)‪ (٥‬ﻳﻨﻈﺮ‪ :‬ﻣﺪﺍﺭﺝ ﺍﻟﺴﺎﻟﻜﲔ )‪. .(٤٩٧ /٣‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪٧٤‬‬
‫ﺭﺍﺑﻌﺎ‪ :‬ﻗﻴﺎﻡ ﺍﳉﻮﺍﺭﺡ ﺑﺎﻷﺳﺒﺎﺏ ﻭﺍﻋﺘﻤﺎﺩ ﺍﻟﻘﻠﺐ ﻋﻠﻰ ﻣﺴﺒﺐ ﺍﻷﺳﺒﺎﺏ ‪ ‬ﻭﻫﺬﺍ ﻫﻮ ﻣﺬﻫﺐ‬
‫ﺍﻟﺘﻮﺳﻂ‪ ،‬ﻓﻴﺜﺒﺖ ﻟﻸﺳﺒﺎﺏ ﺗﺄﺛﲑ‪‬ﺍ ﻟﻜﻦ ﻻ ﺑﺬﺍ‪‬ﺎ‪ ،‬ﺑﻞ ﲟﺎ ﺃﻭﺩﻋﻪ ﺍﷲ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﻘﻮﻯ ﻭﻫﻲ ﲢﺖ‬
‫ﻣﺸﻴﺌﺘﻪ ﻭﻗﺪﺭﺗﻪ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻓﺈﻥ ﺷﺎﺀ ﻣﻨﻌﻬﺎ ﻣﻦ ﺍﻟﺘﺴﺒﺐ ﻭﺇﻥ ﺷﺎﺀ ﺃﻃﻠﻘﻬﺎ‪ ،‬ﻭﻫﻮ ﻣﺬﻫﺐ ﺃﻫﻞ‬
‫ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ‪ ،‬ﻭﻫﻮ ﺍﳊﻖ ﺍﻟﺬﻱ ﺩﻟﺖ ﻋﻠﻴﻪ ﻧﺼﻮﺹ ﺍﻟﺸﺮﻉ ﻭﺑﺪﺍﺋﻪ ﺍﻟﻌﻘﻮﻝ)‪.(١‬‬
‫ﻭﳌﺬﻫﺐ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﰲ ﻫﺬﺍ ﺍﻟﺮﺃﻱ ﺃﺩﻟﺔ ﻛﺜﲑﺓ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻣﻨﻬﺎ ﻗﻮﻟﻪ‬
‫ﺗﻌﺎﱃ‪µ ´ ³ ² ± ° ¯ ® ¬ « ª © ¨﴿ :‬‬
‫¶﴾)‪ ،(٢‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪A @ ? > = < ; : 9 8﴿ :‬‬
‫‪.(٣)﴾F ED CB‬‬
‫ﻓﻬﺬﻩ ﺍﻵﻳﺎﺕ ﺃﻣﺮ ﺻﺮﻳﺢ ﺑﺎﲣﺎﺫ ﺍﻷﺳﺒﺎﺏ‪ ،‬ﻭﻣﻦ ﺍﻟﺴﻨﺔ ﺣﺪﻳﺚ ﺍﳌﻘﺪﺍﻡ ﺑﻦ ﻣﻌﺪﻳﻜﺮﺏ ﻋﻦ‬
‫ﺍﻟﻨﱯ ‪ ‬ﻗﺎﻝ‪)) :‬ﻣﺎ ﺃﻛﻞ ﺃﺣﺪ ﻃﻌﺎﻣ‪‬ﺎ ﻗﻂ ﺧﲑ‪‬ﺍ ﻣﻦ ﺃﻥ ﻳﺄﻛﻞ ﻣﻦ ﻋﻤﻞ ﻳﺪﻩ‪ ،‬ﻭﺇﻥ ﻧﱯ ﺍﷲ ﺩﺍﻭﺩ‬
‫‪ ‬ﻛﺎﻥ ﻳﺄﻛﻞ ﻣﻦ ﻋﻤﻞ ﻳﺪﻩ(()‪.(٤‬‬
‫ﻛﺬﻟﻚ ﺣﺪﻳﺚ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ‪ ‬ﻋﻦ ﺍﻟﻨﱯ ‪ ‬ﻗﺎﻝ‪)) :‬ﻟﻮ ﺃﻧﻜﻢ ﺗﻮﻛﻠﻮﻥ ﻋﻠﻰ ﺍﷲ ﺣﻖ‬
‫ﺍﻟﺘﻮﻛﻞ ﻟﺮﺯﻗﻜﻢ ﻛﻤﺎ ﻳﺮﺯﻕ ﺍﻟﻄﲑ‪ ،‬ﺗﻐﺪﻭ ﲬﺎﺻ‪‬ﺎ‪ ،‬ﻭﺗﻌﻮﺩ ﺑﻄﺎﻧ‪‬ﺎ(()‪ ،(٥‬ﻗﺎﻝ ﺃﺑﻮ ﺣﺎﰎ ﺍﻟﺮﺍﺯﻱ)‪:(٦‬‬
‫»ﻭﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺃﺻﻞ ﰲ ﺍﻟﺘﻮﻛﻞ‪ ،‬ﻭﺃﻧﻪ ﻣﻦ ﺃﻋﻈﻢ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﻳﺴﺘﺠﻠﺐ ‪‬ﺎ ﺍﻟﺮﺯﻕ«)‪.(٧‬‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﺘﻮﻛﻞ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻭﻋﻼﻗﺘﻪ ﺑﺎﻷﺳﺒﺎﺏ )ﺹ‪.(١٧٨ :‬‬

‫)‪ (٢‬ﺍﻷﻧﻔﺎﻝ‪.(٦٠) :‬‬
‫)‪ (٣‬ﺍﳉﻤﻌﺔ‪.(١٠) :‬‬
‫)‪ (٤‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ‪ ،‬ﻙ‪ :‬ﺍﻟﺒﻴﻮﻉ‪ ،‬ﺏ‪ :‬ﻛﺴﺐ ﺍﻟﺮﺟﻞ ﻭﻋﻤﻠﻪ )‪.(١٩٦٦ /٧٣٠ /٢‬‬
‫)‪ (٥‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ ﰲ ﻣﺴﻨﺪ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ‪ ،(٢٠٥ /٣٠ /١) ‬ﻭﺍﻟﺘﺮﻣﺬﻱ ﻙ‪ :‬ﺍﻟﺰﻫﺪ‪ ،‬ﺏ‪ :‬ﰲ ﺍﻟﺘﻮﻛـﻞ ﻋﻠـﻰ ﺍﷲ‬
‫ﺗﻌﺎﱃ )‪ (٢٣٤٤ /٥٧٣ /٤‬ﻗﺎﻝ ﺍﻷﻟﺒﺎﱐ‪ :‬ﺻﺤﻴﺢ ﻋﻠﻰ ﺷﺮﻁ ﻣﺴﻠﻢ )ﺍﻟﺴﻠﺴﺔ ﺍﻟﺼﺤﻴﺤﺔ ‪.(٣١٠ /١‬‬
‫)‪ (٦‬ﳏﻤﺪ ﺑﻦ ﺇﺩﺭﻳﺲ ﺑﻦ ﺍﳌﻨﺬﺭ ﺑﻦ ﺩﺍﻭﺩ ﺑﻦ ﻣﻬﺮﺍﻥ ﺃﺑﻮ ﺣﺎﰎ ﺍﳊﻨﻈﻠﻲ ﺍﻟﺮﺍﺯﻱ‪ ،‬ﺃﺣﺪ ﺍﻷﺋﻤﺔ ﺍﻷﺣﻔﺎﻅ‪ .‬ﺍﻷﺛﺒﺎﺕ ﺍﻟﻌـﺎﺭﻓﲔ‬
‫ﺑﻌﻠﻞ ﺍﳊﺪﻳﺚ ﻭﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ‪ ،‬ﲰﻊ ﺍﻟﻜﺜﲑ ﻭﻃﺎﻑ ﺍﻷﻣﺼﺎﺭ‪ ،‬ﻗﺪﻡ ﺑﻐﺪﺍﺩ ﻭﺣﺪ‪‬ﺙ ‪‬ﺎ ﺗﻮﰲ ﺳـﻨﺔ ﺳـﺒﻊ ﻭﺳـﺒﻌﲔ‬
‫ﻭﻣﺎﺋﺘﲔ )ﺗﺎﺭﻳﺦ ﺑﻐﺪﺍﺩ ‪.(٧٤ /٢‬‬
‫)‪ (٧‬ﺟﺎﻣﻊ ﺍﻟﻌﻠﻮﻡ ﻭﺍﳊﻜﻢ )‪.(٤٣٦ /١‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪٧٥‬‬
‫ﺍﻟﻤﻁﻠﺏ ﺍﻟﺜﺎﻟﺙ‪ :‬ﺁﺜﺎﺭ ﻭﺜﻤﺭﺍﺕ ﺍﻟﺘﻭﻜل‪:‬‬
‫ﻟﻠﺘﻮﻛﻞ ﺁﺛﺎﺭ ﻭﲦﺮﺍﺕ ﻋﻈﻴﻤﺔ ﻭﻣﺘﻌﺪﺩﺓ ﺃﺫﻛﺮ ﻣﻨﻬﺎ‪:‬‬
‫‪ -١‬ﺍﻟﺘﻮﻛﻞ ﺑﺮﻫﺎﻥ ﺍﻹﳝﺎﻥ‪ ،‬ﻓﻤﻦ ﺃﻋﻈﻢ ﲦﺮﺍﺕ ﺍﻟﺘﻮﻛﻞ ﲢﻘﻴﻖ ﺍﻹﳝﺎﻥ ﻗﺎﻝ ﺗﻌﺎﱃ‪Ð Ï﴿ :‬‬
‫‪ ،(١)﴾Ô Ó Ò Ñ‬ﻓﺎﻟﺘﻮﻛﻞ ﺷﺮﻁ ﻭﻻﺯﻡ ﻣﻦ ﻟﻮﺍﺯﻡ ﺍﻹﳝﺎﻥ‪ ،‬ﻓﻬﻤﺎ ﻣﺘﻼﺯﻣﺎﻥ‬
‫ﻻ ﺍﻧﻔﻜﺎﻙ ﺑﻴﻨﻬﻤﺎ)‪.(٢‬‬
‫‪ -٢‬ﲢﻘﻴﻖ ﺍﻟﻜﻔﺎﻳﺔ ﻟﻠﻤﺘﻮﻛﻞ)‪ ،(٣‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ ،(٤)﴾| { z y x w﴿ :‬ﻓﻤﻦ ﺍﻋﺘﻤﺪ‬
‫ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺟﻠﺐ ﻣﺎ ﻳﻨﻔﻌﻪ ﻭﺩﻓﻊ ﻣﺎ ﻳﻀﺮﻩ‪ ،‬ﻭﻭﺛﻖ ﺑﻪ ﰲ ﺗﺴﻬﻴﻞ ﺫﻟﻚ ﻓﺈﻥ ﺍﷲ‬
‫ﻛﺎﻓﻴﻪ‪ ،‬ﻓﻤﺎ ﻣﻦ ﺷﻲﺀ ﺃﻗﺮﺏ ﺇﱃ ﺍﻟﻌﺒﺪ ﻣﻦ ﻛﻔﺎﻟﺔ ﺍﻟﻐﲏ ﺍﻟﻌﺰﻳﺰ ‪.(٥)‬‬
‫‪ -٣‬ﻳﻮﺭﺙ ﺍﻟﻔﻮﺯ ﲟﺤﺒﺔ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪ ،(٦)﴾JI H G﴿ :‬ﻓﻬﺬﻩ ﺍﻟﺜﻤﺮﺓ ﻫﻲ‬
‫ﻏﺎﻳﺔ ﺍﻟﺸﺮﻑ ﻭﻛﻤﺎﻝ ﺍﻟﻔﻀﻴﻠﺔ‪ ،‬ﻓﺈﺫﺍ ﺃﺣﺐ ﺍﷲ ﺍﻟﻌﺒﺪ ﻭﻓﻘﻪ ﻟﻌﻤﻞ ﺍﻟﻄﺎﻋﺎﺕ‪ ،‬ﻭﺍﺟﺘﻨﺎﺏ‬
‫ﺍﶈﺮﻣﺎﺕ)‪ ،(٧‬ﻛﻤﺎ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﻘﺪﺳﻲ ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﺃﺑﻮ ﻫﺮﻳﺮﺓ ‪)) :‬ﻭﻣﺎ ﺗﻘﺮﺏ ﺇﱄ‬
‫ﻋﺒﺪﻱ ﺑﺸﻲﺀ ﺃﺣﺐ ﺇﱄ ﳑﺎ ﺍﻓﺘﺮﺿﺖ ﻋﻠﻴﻪ ﻭﻣﺎ ﻳﺰﺍﻝ ﻋﺒﺪﻱ ﻳﺘﻘﺮﺏ ﺇﱄ ﺑﺎﻟﻨﻮﺍﻓﻞ ﺣﱴ‬
‫ﺃﺣﺒﻪ‪ ،‬ﻓﺈﺫﺍ ﺃﺣﺒﺒﺘﻪ ﻛﻨﺖ ﲰﻌﻪ ﺍﻟﺬﻱ ﻳﺴﻤﻊ ﺑﻪ‪ ،‬ﻭﺑﺼﺮﻩ ﺍﻟﺬﻱ ﻳﺒﺼﺮ ﺑﻪ‪ ،‬ﻭﻳﺪﻩ ﺍﻟﱵ ﻳﺒﻄﺶ‬
‫‪‬ﺎ‪ ،‬ﻭﺭﺟﻠﻪ ﺍﻟﱵ ﳝﺸﻲ ‪‬ﺎ‪ ،‬ﻭﺇﻥ ﺳﺄﻟﲏ ﻷﻋﻄﻴﻨ‪‬ﻪ‪ ،‬ﻭﺇﻥ ﺍﺳﺘﻌﺎﺫﱐ ﻷﻋﻴﺬﻧ‪‬ﻪ(()‪.(٨‬‬
‫‪ -٤‬ﻳﻮﺭﺙ ﺍﻟﻄﻤﺄﻧﻴﻨﺔ ﻭﺍﻟﺴﻜﻴﻨﺔ‪ ،‬ﻓﹶﻤِﻦ ﺃﻇﻬﺮ ﲦﺎﺭ ﺍﻟﺘﻮﻛﻞ ﻣﺎ ﻳ‪‬ﺤﺴ‪‬ﻪ ﺍﳌﺆﻣﻦ ﻣﻦ ﺭﺍﺣﺔ ﰲ ﻧﻔﺴﻪ‪،‬‬
‫ﻭﻃﻤﺄﻧﻴﻨﺔ ﰲ ﻗﻠﺒﻪ؛ ﻟﻌﻠﻤﻪ ﻭﻳﻘﻴﻨﻪ ﺑﺄﻥ ﻣﻦ ﺳﻠﹼﻢ ﻭﻓﻮ‪‬ﺽ ﻟﻪ ﺃﻣﺮﻩ ﻫﻮ ﺍﻟﻘﺎﺩﺭ ﺍﻟﺬﻱ ﻟﻪ ﻣﻠﻚ‬

‫)‪ (١‬ﺍﳌﺎﺋﺪﺓ‪.(٢٣) :‬‬

‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺘﻮﻛﻞ ﺣﻘﻴﻘﺔ ﻭﺃﻧﻮﺍﻋﻪ ﻭﻣﻘﺎﻣﺎﺗﻪ ﻭﲦﺎﺭﻩ )ﺹ‪ ،(٩٦ :‬ﺍﻟﺘﻮﻛﻞ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻭﻋﻼﻗﺘﻪ ﺑﺎﻷﺳﺒﺎﺏ )ﺹ‪.(١٠٩ :‬‬
‫)‪ (٣‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺘﻮﻛﻞ ﺣﻘﻴﻘﺘﻪ ﻭﺃﻧﻮﺍﻋﻪ ﻭﻣﻘﺎﻣﺎﺗﻪ ﻭﲦﺎﺭﻩ )ﺹ‪ ،(٩٦ :‬ﺍﻟﺘﻮﻛﻞ ﻋﻠﻰ ﺍﷲ ﺗﻌـﺎﱃ ﻭﻋﻼﻗﺘـﻪ ﺑﺎﻷﺳـﺒﺎﺏ )ﺹ‪:‬‬
‫‪.(١١١‬‬
‫)‪ (٤‬ﺍﻟﻄﻼﻕ‪.(٣) :‬‬
‫)‪ (٥‬ﻳﻨﻈﺮ‪ :‬ﺗﻴﺴﲑ ﺍﻟﻜﺮﱘ ﺍﻟﺮﲪﻦ )‪.(٨٦٩ /١‬‬
‫)‪ (٦‬ﺁﻝ ﻋﻤﺮﺍﻥ‪.(١٥٩) :‬‬
‫)‪ (٧‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺘﻮﻛﻞ ﺣﻘﻴﻘﺘﻪ ﻭﺃﻧﻮﺍﻋﻪ ﻭﻣﻘﺎﻣﺎﺗﻪ ﻭﲦﺎﺭﻩ )ﺹ‪ ،(٩٢ :‬ﺍﻟﺘﻮﻛﻞ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻭﻋﻼﻗﺘﻪ ﺑﺎﻷﺳﺒﺎﺏ )ﺹ‪-١٢٠ :‬‬
‫‪.(١٢١‬‬
‫)‪ (٨‬ﺳﺒﻖ ﲣﺮﳚﻪ ﰲ ﺍﻟﺼﻔﺤﺔ ﺭﻗﻢ ]‪.[٥٤‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪٧٦‬‬
‫ﻛﻞ ﺷﻲﺀ‪ ،‬ﺍﻟﻌﺎﱂ ﲟﺎ ﻳﺼﻠﺤﻪ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪،(١)﴾8 7 6 5 4 32 1 0﴿ :‬‬
‫ﻓﻼ ﺟﺰﻉ ﺑﻌﺪ ﺫﻟﻚ ﻭﻻ ﻗﻠﻖ‪ ،‬ﻓﺈﻥ ﺍﶈﺬﻭﺭ ﺍﳌﺨﻮﻑ ﺇﻥ ﱂ ﻳ‪‬ﻘﺪ‪‬ﺭ ﻓﻼ ﺳﺒﻴﻞ ﺇﱃ ﻭﻗﻮﻋﻪ‪ ،‬ﻭﺇﻥ‬
‫ﻗﹸﺪ‪‬ﺭ ﻓﻼ ﺳﺒﻴﻞ ﺇﱃ ﺻﺮﻓﻪ‪ ،‬ﻓﺎﻷﻣﺮ ﻛﻠﻪ ﷲ)‪.(٢‬‬
‫‪ -٥‬ﻣﻦ ﺃﻗﻮﻯ ﺍﻷﺳﺒﺎﺏ ﰲ ﺟﻠﺐ ﺍﳌﻨﺎﻓﻊ ﻭﺩﻓﻊ ﺍﳌﻀﺎﺭ‪ ،‬ﻓﺎﻟﺘﻮﻛﻞ ﻏﲑ ﺃﻧﻪ ﻋﺒﺎﺩﺓ ﻗﻠﺒﻴﺔ ﻳﺜﺎﺏ‬
‫ﻋﻠﻴﻬﺎ ﺍﻟﻌﺒﺪ‪ ،‬ﻓﺈ‪‬ﺎ ﺃﻳﻀ‪‬ﺎ ﺳﺒﺐ ﻟﺘﺤﻘﻴﻖ ﺍﳌﻨﻔﻌﺔ ﻭﺩﻓﻊ ﺍﳌﻀﺮ‪‬ﺓ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ)‪ - (٣‬ﺭﲪﻪ ﺍﷲ‬
‫‪» :-‬ﻭﺍﻟﺘﻮﻛﻞ ﻣﻦ ﺃﻗﻮﻯ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﻳﺪﻓﻊ ‪‬ﺎ ﺍﻟﻌﺒﺪ ﻣﺎ ﻻ ﻳﻄﻴﻖ ﻣﻦ ﺃﺫﻯ ﺍﳋﻠﻖ‬
‫ﻭﻇﻠﻤﻬﻢ ﻭﻋﺪﻭﺍ‪‬ﻢ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺃﻗﻮﻯ ﺍﻷﺳﺒﺎﺏ ﰲ ﺫﻟﻚ‪ ،‬ﻓﺈﻥ ﺍﷲ ﺣﺴﺒﻪ ﺃﻱ‪ :‬ﻛﺎﻓﻴﻪ‬
‫ﻭﻭﺍﻗﻴﻪ‪ ،‬ﻓﻼ ﻣﻄﻤﻊ ﻓﻴﻪ ﻟﻌﺪﻭ ﻳﻀﺮﻩ‪ ،‬ﺇﻻ ﺃﺫﻯ ﻻ ﺑﺪ ﻣﻨﻪ‪ ،‬ﻛﺎﳊﺮ ﻭﺍﻟﱪﺩ‪ ،‬ﻭﺍﳉﻮﻉ ﻭﺍﻟﻌﻄﺶ‪،‬‬
‫ﻭﺃﻣﺎ ﺃﻥ ﻳﻀﺮﻩ ﲟﺎ ﻳﺒﻠﻎ ﻣﻨﻪ ﻣﺮﺍﺩﻩ ﻓﻼ ﻳﻜﻮﻥ ﺃﺑﺪ‪‬ﺍ«)‪ ،(٤‬ﻭﺍﻟﻮﺍﻗﻊ ﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ ﻛﻤﺎ ﰲ‬
‫ﻗﺼﺔ ﺇﺑﺮﺍﻫﻴﻢ ‪ ‬ﺣﲔ ﺃﻟﻘﻲ ﰲ ﺍﻟﻨﺎﺭ‪ ،‬ﻭﻛﺬﻟﻚ ﺣﺪﻳﺚ ﺟﺎﺑﺮ‪ :‬ﺃﻧﻪ ﻏﺰﺍ ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ‬
‫‪ ‬ﻏﺰﻭﺓ ﻗﺒﻞ ﳒﺪ‪ ،‬ﻓﻠﻤﺎ ﻗﻔﻞ ﺍﻟﻨﱯ ‪ ‬ﻗﻔﻞ ﻣﻌﻪ ﻭﺃﺩﺭﻛﺘﻬﻢ ﺍﻟﻘﺎﺋﻠﺔ ﻳﻮﻣ‪‬ﺎ ﻳﻌﲏ ﰲ ﻭﺍﺩ ﻛﺜﲑ‬
‫ﺍﻟﻌﻀﺎﺓ)‪ ،(٥‬ﻓﻨـﺰﻝ ﺍﻟﻨﱯ ‪ ‬ﻭﺗﻔﺮ‪‬ﻕ ﺍﻟﻨﺎﺱ ﻣﻦ ﺍﻟﻌﻀﺎﺓ ﻳﺴﺘﻈﻠﻮﻥ ﺑﺎﻟﺸﺠﺮ‪ ،‬ﻭﻧﺰﻝ ﺍﻟﻨﱯ ‪‬‬
‫ﲢﺖ ﻇﻞ ﺷﺠﺮﺓ ﻣﻌﻠﻖ ‪‬ﺎ ﺳﻴﻔﻪ‪ ،‬ﻗﺎﻝ ﺟﺎﺑﺮ‪ :‬ﻓﻨﻤﻨﺎ ﻧﻮﻣﺔ ﰒ ﺇﺫﺍ ﺍﻟﻨﱯ ‪ ‬ﻳﺪﻋﻮﻧﺎ ﻓﺄﺟﺒﻨﺎﻩ‬
‫ﻓﺈﺫﺍ ﻋﻨﺪﻩ ﺃﻋﺮﺍﰊ)‪ (٦‬ﺟﺎﻟﺲ ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪)) :‬ﺇﻥ ﻫﺬﺍ ﺍﺧﺘﺮﻁ ﺳﻴﻔﻲ ﻭﺃﻧﺎ ﻧﺎﺋﻢ‬
‫ﻓﺎﺳﺘﻴﻘﻈﺖ‪ ،‬ﻭﻫﻮ ﰲ ﻳﺪﻩ ﺻﻠﺘﺎ)‪ (٧‬ﻓﻘﺎﻝ‪ :‬ﻣﻦ ﳝﻨﻌﻚ ﻣﲏ؟ ﻓﻘﻠﺖ‪ :‬ﺍﷲ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻣﻦ ﳝﻨﻌﻚ‬
‫ﻣﲏ؟ ﻓﻘﻠﺖ‪ :‬ﺍﷲ‪ ،‬ﻗﺎﻝ‪ :‬ﻣﻦ ﳝﻨﻌﻚ ﻣﲏ؟ ﻓﻘﻠﺖ‪ :‬ﺍﷲ‪ ،‬ﻓﺸﺎﻡ)‪ (٨‬ﺍﻟﺴﻴﻒ ﻭﺟﻠﺲ ﻭﱂ ﻳﻌﺎﻗﺒﻪ‬
‫ﺍﻟﻨﱯ ‪ ‬ﻭﻗﺪ ﻓﻌﻞ ﺫﻟﻚ(()‪ ،(٩‬ﻓﻬﺬﺍ ﺍﳊﺪﻳﺚ ﻭﻏﲑﻩ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﲢﻘﻴﻖ ﺍﻟﺘﻮﻛﻞ ﻋﻠﻰ ﺍﷲ‬

‫)‪ (١‬ﺍﻟﻨﻤﻞ‪.(٧٩) :‬‬

‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺘﻮﻛﻞ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻭﻋﻼﻗﺘﻪ ﺑﺎﻷﺳﺒﺎﺏ )ﺹ‪.(١١٠ :‬‬
‫)‪ (٣‬ﺳﺒﻘﺖ ﺗﺮﲨﺘﻪ ﰲ ﺍﻟﺼﻔﺤﺔ ﺭﻗﻢ ]‪.[٢١‬‬
‫)‪ (٤‬ﺑﺪﺍﺋﻊ ﺍﻟﻔﻮﺍﺋﺪ )‪.(٤٦٥ /٢‬‬
‫)‪ (٥‬ﺍﻟﻌﻀﺎﻩ‪ :‬ﻫﻮ ﺑﺎﻟﻌﲔ ﺍﳌﻬﻤﻠﺔ ﻭﺍﻟﻀﺎﺀ ﺍﳌﻌﺠﻤﺔ‪ ،‬ﻛﻞ ﺷﺠﺮﺓ ﺫﺍﺕ ﺷﻮﻙ )ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﻣﺴﻠﻢ ‪.(٤٤ /١٥‬‬
‫)‪ (٦‬ﺃﻋﺮﺍﰊ‪ :‬ﻫﻮ ﻏﻮﺙ ﺑﻦ ﺍ ﳊﺎﺭﺙ )ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﻣﺴﻠﻢ ‪.(٤٥ /١٥‬‬
‫)‪ (٧‬ﺻﻠﺘ‪‬ﺎ‪ :‬ﺃﻱ ﻣﺴﻠﻮﻻﹰ )ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﻣﺴﻠﻢ ‪.(٤٥ /١٥‬‬
‫)‪ (٨‬ﻓﺸﺎﻡ‪ :‬ﺃﻱ ﻏﻤﺪﻩ ﻭﺭﺩﻩ ﰲ ﻏﻤﺪﻩ )ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﻣﺴﻠﻢ ‪.(٤٥ /١٥‬‬
‫)‪ (٩‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ ﻙ‪ :‬ﺍﳉﻬﺎﺩ‪ ،‬ﺏ‪ :‬ﻣﻦ ﻋﻠﻖ ﺳﻴﻔﻪ ﺑﺎﻟﺸﺠﺮ )‪.(٢٧٥٣ /١٠٦٥ /٣‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪٧٧‬‬
‫ﺗﻌﺎﱃ ﳑﺎ ﻳﻌﺼﻢ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺍﻷﻋﺪﺍﺀ‪ ،‬ﻭﳚﻠﺐ ﻟﻪ ﺍﳌﻨﺎﻓﻊ‪.‬‬
‫‪ -٦‬ﺃﻧﻪ ﺳﺒﺐ ﻟﻠﻨﺼﺮ ﻭﺍﻟﺘﻤﻜﲔ‪ ،‬ﻭﺭﺩ‪ ‬ﻛﻴﺪ ﺍﻷﻋﺪﺍﺀ)‪ ،(١‬ﻗﺎﻝ ﺗﻌﺎﱃ‪Ì Ë Ê É È﴿ :‬‬
‫‪!ÙØ×ÖÕ ÔÓÒÑÐÏÎÍ‬‬
‫" ‪ ،(٢)﴾0 / . - ,+ * ) ( ' & % $ #‬ﻓﻔﻲ‬
‫ﻫﺬﻩ ﺍﻵﻳﺔ ﺩﻻﻟﺔ ﻋﻠﻰ ﺃﻥ ﻋﺰﻡ ﺍﻟﺘﻮﻛﻞ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﺃﻋﻈﻢ ﺃﺳﺒﺎﺏ ﺍﻟﻨﺼﺮ‪ ،‬ﻭﺭﺩ‪ ‬ﻛﻴﺪ‬
‫ﺍﻷﻋﺪﺍﺀ‪ ،‬ﻭﻳﻘﻮﻝ ‪ ‬ﰲ ﺁﻳﺎﺕ ﺃﺧﺮﻯ ﺩﻻﻟﺔ ﻋﻠﻰ ﲦﺮﺓ ﺍﻟﻨﺼﺮ ﰲ ﺍﻟﺘﻮﻛﻞ‪N M L﴿ :‬‬
‫‪^ ] \ [Z Y X W V U T S RQ P O‬‬
‫_﴾)‪.(٣‬‬
‫‪ -٧‬ﺃﻧﻪ ﻳﻘﻮﻱ ﺍﻟﻌﺰﳝﺔ ﻭﺍﻟﺜﺒﺎﺕ ﻋﻠﻰ ﺍﻷﻣﺮ)‪ ،(٤‬ﻗﺎﻝ ﺗﻌﺎﱃ‪6 5 4 3 2 1 0﴿ :‬‬
‫‪I H G F E D C B A @ ? > = < ; : 9 87‬‬
‫‪ ،(٥)﴾J‬ﻓﻔﻲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺩﻻﻟﺔ ﻋﻠﻰ ﺃﻥ ﺍﻟﺘﻮﻛﻞ ﻳﺜﻤﺮ ﻟﺼﺎﺣﺒﻪ ﺛﺒﺎﺗ‪‬ﺎ ﻋﻠﻰ ﻣﺎ ﺍﺧﺘﺎﺭ‬
‫ﻣﻦ ﺃﻣﺮ‪ ،‬ﻭﻋﺰﻡ ﻋﻠﻰ ﺇﲤﺎﻣﻪ‪.‬‬
‫‪ - ٨‬ﻳﻘﻲ ﻣﻦ ﺗﺴﻠﹼﻂ ﺍﻟﺸﻴﻄﺎﻥ)‪ ،(٦‬ﻗﺎﻝ ‪utsr qpo nm﴿ :‬‬
‫‪¥¤£¢¡~}|{zyxwv‬‬
‫¦§¨©‪ ،(٧)﴾ª‬ﻓﻬﺬﻩ ﺍﻵﻳﺔ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﻣﻦ ﺣﻘﻖ ﺍﻟﺘﻮﻛﻞ ﻓﻘﺪ ﺳﻠﱠﻤﻪ ﺍﷲ‬
‫ﻣﻦ ﺗﺴﻠﹼﻂ ﺍﻟﺸﻴﻄﺎﻥ‪ ،‬ﻭﺃﻥ ﺳﺒﺐ ﻫﺬﺍ ﺍﻟﺘﺴﻠﻂ ﻫﻮ ﺗﻮﱄ ﺍﻟﺸﻴﻄﺎﻥ ﻭﺍﲣﺎﺫﻩ ﺷﺮﻳﻜﹰﺎ ﻣﻦ ﺩﻭﻥ ﺍﷲ‪.‬‬

‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺘﻮﻛﻞ ﺣﻘﻴﻘﺘﻪ ﻭﺃﻧﻮﺍﻋﻪ ﻭﻣﻘﺎﻣﺎﺗﻪ ﻭﲦﺎﺭﻩ )ﺹ‪ ،(٩٥ :‬ﺍﻟﺘﻮﻛﻞ ﻋﻠﻰ ﺍﷲ ﺗﻌـﺎﱃ ﻭﻋﻼﻗﺘـﻪ ﺑﺎﻷﺳـﺒﺎﺏ )ﺹ‪:‬‬
‫‪.(١٣٠‬‬
‫)‪ (٢‬ﺁﻝ ﻋﻤﺮﺍﻥ‪.(١٧٤-١٧٣) :‬‬
‫)‪ (٣‬ﺁﻝ ﻋﻤﺮﺍﻥ‪.(١٦٠) :‬‬
‫)‪ (٤‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺘﻮﻛﻞ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻭﻋﻼﻗﺘﻪ ﺑﺎﻷﺳﺒﺎﺏ )ﺹ‪.(١٣٠ :‬‬
‫)‪ (٥‬ﺁﻝ ﻋﻤﺮﺍﻥ‪.(١٥٩) :‬‬
‫)‪ (٦‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺘﻮﻛﻞ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻭﻋﻼﻗﺘﻪ ﺑﺎﻷﺳﺒﺎﺏ )ﺹ‪.(٣٧ :‬‬
‫)‪ (٧‬ﺍﻟﻨﺤﻞ‪.(١٠٠-٩٨) :‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪٧٨‬‬
‫‪ -٩‬ﻳﻮﺭﺙ ﺍﻟﺮﺯﻕ‪ ،‬ﻗﺎﻝ ‪w vu t s r q p o n m l k j﴿ :‬‬
‫‪ ،(١)﴾| { z y x‬ﻓﻤﻦ ﺳﻌﻰ ﻟﺘﺤﺼﻴﻞ ﺭﺯﻗﻪ ﻣﻮﻛﻼﹰ ﺃﻣﺮﻩ ﷲ ﻋﻠﻰ ﺗﻘﻮ‪‬ﻯ‬
‫ﻭﺍﺟﺘﻨﺎﺏٍ ﳌﺎ ﺣﺮﻡ ﺍﷲ ﻓﺈﻧﻪ ﻳﺮﺙ ﺑﺬﻟﻚ ﻭﺍﺳﻊ ﺍﻟﺮﺯﻕ ﻭﺃﻃﻴﺒﻪ‪ ،‬ﻭﺃﻫﻨﺄﻩ ﺑﻔﻀﻠﻪ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻭﳑﺎ‬
‫ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﺘﻮﻛﻞ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﺃﻋﻈﻢ ﺃﺳﺒﺎﺏ ﺍﳌﻜﺎﺳﺐ‪ ،‬ﻭﲢﺼﻴﻞ ﺍﻷﺭﺯﺍﻕ ﻣﺎ‬
‫ﺭﻭﺍﻩ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ‪ ‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪)) :‬ﻟﻮ ﺃﻧﻜﻢ ﺗﻮﻛﻠﺘﻢ ﻋﻠﻰ ﺍﷲ ﺣﻖ‬
‫ﺗﻮﻛﻠﻪ ﻟﺮﺯﻗﻜﻢ ﻛﻤﺎ ﻳﺮﺯﻕ ﺍﻟﻄﲑ‪ ،‬ﺗﻐﺪﻭ ﲬﺎﺻ‪‬ﺎ ﻭﺗﺮﻭﺡ ﺑﻄﺎﻧ‪‬ﺎ(()‪.(٢‬‬
‫‪ -١٠‬ﺳﺒﺐ ﻟﺪﺧﻮﻝ ﺍﳉﻨﺔ ﺑﻐﲑ ﺣﺴﺎﺏ‪ ،‬ﻭﺍﻷﺻﻞ ﰲ ﻫﺬﺍ ﺣﺪﻳﺚ ﻋﻤﺮﺍﻥ ﺑﻦ ﺣﺼﲔ ‪ ‬ﻋﻦ‬
‫ﺭﺳﻮﻝ ﺍﷲ ‪ - ‬ﻗﺎﻝ‪)) :‬ﻳﺪﺧﻞ ﺍﳉﻨﺔ ﻣﻦ ﺃﻣﱵ ﺳﺒﻌﻮﻥ ﺃﻟﻔﹰﺎ ﺑﻐﲑ ﺣﺴﺎﺏ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﻣﻦ ﻫﻢ‬
‫ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ؟ ﻗﺎﻝ‪ :‬ﻫﻢ ﺍﻟﺬﻳﻦ ﻻ ﻳﻜﺘﻮﻭﻥ‪ ،‬ﻭﻻ ﻳﺴﺘﺮﻗﻮﻥ‪ ،‬ﻭﻋﻠﻰ ﺭ‪‬ﻢ ﻳﺘﻮﻛﻠﻮﻥ‪ ،‬ﻓﻘﺎﻡ‬
‫ﻋﻜﺎﺷﺔ ﻓﻘﺎﻝ‪ :‬ﺍﺩﻉ ﺍﷲ ﺃﻥ ﳚﻌﻠﲏ ﻣﻨﻬﻢ‪ ،‬ﻗﺎﻝ‪ :‬ﺃﻧﺖ ﻣﻨﻬﻢ‪ ،‬ﻗﺎﻝ ﻓﻘﺎﻡ ﺭﺟﻞ ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﻧﱯ‬
‫ﺍﷲ ﺍﺩﻉ ﺍﷲ ﺃﻥ ﳚﻌﻠﲏ ﻣﻨﻬﻢ‪ ،‬ﻗﺎﻝ‪ :‬ﺳﺒﻘﻚ ‪‬ﺎ ﻋﻜﺎﺷﺔ(()‪ ،(٣‬ﻭﻗﺪ ﺟﺎﺀ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬
‫ﺃﻳﻀ‪‬ﺎ ﻣﺎ ﻳﺸﲑ ﺇﱃ ﺫﻟﻚ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪[ Z Y X W V﴿ :‬‬
‫\ ] ^ _ ` ‪l k j i h g f e dc b a‬‬
‫)‪(٤‬‬
‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ÎÍ Ì Ë Ê É È Ç Æ Å Ä Ã Â﴿ :‬‬ ‫‪﴾m‬‬
‫‪.(٥)﴾ÛÚ ÙØ× ÖÕÔ ÓÒÑÐÏ‬‬
‫ﻭﺑﻌﺪ‪…‬ﻓﻬﺬﻩ ﺑﻌﺾ ﺍﻵﺛﺎﺭ ﻟﻌﻘﻴﺪﺓ ﺍﻟﺘﻮﻛﻞ ﻭﺍﻟﱵ ﲡﻠﱠﺖ ﻓﻴﻬﺎ ﻋﻈﻤﺔ ﻫﺬﻩ ﺍﻟﻌﻘﻴﺪﺓ‪ ،‬ﻭﺷﺪﺓ‬
‫ﺃﺛﺮﻫﺎ ﻋﻠﻰ ﺍﳌﺆﻣﻦ‪.‬‬
‫ﻭﺍﷲَ ﺳﺒﺤﺎﻧﻪ ﺃﺳﺄﻝ ﺃﻥ ﳚﻌﻠﻨﺎ ﻣﻦ ﻋﺒﺎﺩﻩ ﺍﳌﺘﻮﻛﻠﲔ ﻋﻠﻴﻪ ﺣﺴﻦ ﺍﻟﺘﻮﻛﻞ‪.‬‬

‫)‪ (١‬ﺍﻟﻄﻼﻕ‪.(٣-٢) :‬‬

‫)‪ (٢‬ﺳﺒﻖ ﲣﺮﳚﻪ ﰲ ﺍﻟﺼﻔﺤﺔ ﺭﻗﻢ ]‪.[٧٤‬‬
‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺍﻟﺸﻴﺨﺎﻥ‪ ،‬ﺍﻟﺒﺨﺎﺭﻱ ﻙ‪ :‬ﺍﻟﻄﺐ‪ ،‬ﺏ‪ :‬ﻣﻦ ﺍﻛﺘﻮﻯ ﺃﻭ ﻛﻮﻯ ﻏﲑﻩ )‪ ،(٥٣٧٨ /٢١٥٧ /٥‬ﻭﻣﺴﻠﻢ ﻙ‪ :‬ﺍﻹﳝﺎﻥ‪،‬‬
‫ﺏ‪ :‬ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺩﺧﻮﻝ ﻃﻮﺍﺋﻒ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺍﳉﻨﺔ ﺑﻐﲑ ﺣﺴﺎﺏ ﻭﻻ ﻋﺬﺍﺏ )‪.(٢١٨ /١٩٨ /١‬‬
‫)‪ (٤‬ﺍﻟﻌﻨﻜﺒﻮﺕ‪.(٥٩-٥٨) :‬‬
‫)‪ (٥‬ﺍﻟﻨﺤﻞ‪.(٤٢-٤١) :‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪٧٩‬‬
‫ﺍﻟﻤﺒﺤﺙ ﺍﻟﺭﺍﺒﻊ‪ :‬ﻋﻘﻴﺩﺓ ﺍﻹﻴﻤﺎﻥ ﺒﺎﻟﻴﻭﻡ ﺍﻵﺨﺭ‪:‬‬
‫ﻭﻳﺸﺘﻤﻞ ﻋﻠﻰ ﺃﺭﺑﻌﺔ ﻣﻄﺎﻟﺐ‪:‬‬

‫ﺍﻟﻤﻁﻠﺏ ﺍﻷﻭل‪ :‬ﺘﻌﺭﻴﻑ ﺍﻟﻴﻭﻡ ﺍﻵﺨﺭ ﻟﻐﺔ ﻭﺍﺼﻁﻼﺤ‪‬ﺎ‪:‬‬

‫ﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻟﻐﺔ‪:‬‬
‫ﺍﻟﻴﻮﻡ‪ :‬ﻣﻌﺮﻭﻑ ﻣﻘﺪﺍﺭﻩ ﻣﻦ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ ﺇﱃ ﻏﺮﻭ‪‬ﺎ‪ ،‬ﻭﺍﳉﻤﻊ ﺃﻳﺎﻡ)‪.(١‬‬
‫ﺍﻵﺧِﺮ‪ :‬ﰲ ﺃﲰﺎﺀ ﺍﷲ ﺗﻌﺎﱃ )ﺍﻵﺧِﺮ( ﻭ)ﺍﳌﺆﺧ‪‬ﺮ( ﻓﺎﻵﺧﺮ‪ :‬ﻫﻮ ﺍﻟﺒﺎﻗﻲ ﺑﻌﺪ ﻓﻨﺎﺀ ﺧﻠﻘﻪ‪،‬‬
‫ﻭﺍﳌﺆﺧﺮ‪ :‬ﻫﻮ ﺍﻟﺬﻱ ﻳﺆﺧﺮ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﻓﻴﻀﻌﻬﺎ ﰲ ﻣﻮﺍﺿﻌﻬﺎ‪ ،‬ﻭﻫﻮ ﺿﺪ ﺍﳌﻘﺪﻡ)‪.(٢‬‬
‫ﻭﺍﻵﺧِﺮ ﺧﻼﻑ ﺍﻷﻭﻝ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ ،﴾ËÊ É È Ç Æ﴿ :‬ﻭﺍﻵﺧِﺮﺓ ﻣﻘﺎﺑﻞ‬
‫ﺍﻷﻭﱃ‪ ،‬ﻭﺩﺍﺭ ﺍﳊﻴﺎﺓ ﺑﻌﺪ ﺍﳌﻮﺕ)‪.(٣‬‬
‫ﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﺍﺻﻄﻼﺣ‪‬ﺎ‪:‬‬
‫ﻫﻮ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ؛ ﻭﲰﻲ ﺑﺎﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻷﻧﻪ ﺍﻟﻴﻮﻡ ﺍﻟﺬﻱ ﻻ ﻳﻮﻡ ﺑﻌﺪﻩ)‪ ،(٤‬ﻭﺍﻟﻘﻴﺎﻣﺔ ﺗﺒﺪﺃ ﻣﻦ‬
‫ﻣﻮﺕ ﺍﻹﻧﺴﺎﻥ ﻭﺗﺴﻤﻰ )ﺍﻟﻘﻴﺎﻣﺔ ﺍﻟﺼﻐﺮﻯ(‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﻛﺜﲑ)‪ -(٥‬ﺭﲪﻪ ﺍﷲ ‪» :-‬ﻣﻦ ﻣﺎﺕ ﻓﻘﺪ‬
‫ﺩﺧﻞ ﰲ ﺣﻜﻢ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﺑﻌﺾ ﺍﻟﻨﺎﺱ ﻳﻘﻮﻝ‪ :‬ﻣﻦ ﻣﺎﺕ ﻓﻘﺪ ﻗﺎﻣﺖ ﻗﻴﺎﻣﺘﻪ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻜﻼﻡ ‪‬ﺬﺍ‬
‫ﺍﳌﻌﲎ ﺻﺤﻴﺢ«)‪.(٦‬‬
‫ﻭﳝﺮ ﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﲟﺮﺍﺣﻞ ﻣﺘﺘﺎﺑﻌﺔ‪ ،‬ﺑﺪﺍﻳﺔﹰ ﺑﺎﳌﻮﺕ ﻭﺃﺷﺮﺍﻁ ﺍﻟﺴﺎﻋﺔ‪ ،‬ﰒ ﺍﻟﺒﻌﺚ ﻣﻦ ﺍﻟﻘﺒﻮﺭ‪ ،‬ﰒ‬
‫ﺍﶈﺎﺳﺒﺔ ﻋﻠﻰ ﺍﻷﻋﻤﺎﻝ‪ ،‬ﰒ ﺍ‪‬ﺎﺯﺍﺓ ﻋﻠﻴﻬﺎ‪ ،‬ﰒ ﺍﺳﺘﻘﺮﺍﺭ ﺃﻫﻞ ﺍﳉﻨﺔ ﰲ ﻣﻨﺎﺯﳍﻢ‪ ،‬ﻭﺃﻫﻞ ﺍﻟﻨﺎﺭ ﰲ‬
‫ﻣﻨﺎﺯﳍﻢ‪ ،‬ﻭﻳﺘﺨﻠﻠﻪ ﺃﺣﺪﺍﺙ ﻋﻈﻴﻤﺔ ﻭﺃﻫﻮﺍﻝ ﻳﻌﺠﺰ ﺍﻟﻌﻘﻞ ﻋﻦ ﺇﺩﺭﺍﻛﻬﺎ‪.‬‬

‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ )‪ ،(٢٤٩ /١٢‬ﺗﺎﺝ ﺍﻟﻌﺮﻭﺱ )‪ (١٤٣ /٣٤‬ﻣﺎﺩﺓ )ﻳﻮﻡ(‪.‬‬
‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ )‪ (١١٢ /٤‬ﻣﺎﺩﺓ )ﺁﺧﺮ(‪.‬‬
‫)‪ (٣‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﻌﺠﻢ ﺍﻟﻮﺳﻴﻂ )‪ (٩ /١‬ﻣﺎﺩﺓ )ﺃﺧﺮ(‪.‬‬
‫)‪ (٤‬ﻳﻨﻈﺮ‪ :‬ﺟﺎﻣﻊ ﺍﻟﺒﻴﺎﻥ )‪.(١١٧ /١‬‬
‫)‪ (٥‬ﻫﻮ ﺍﻹﻣﺎﻡ ﺍﳊﺎﻓﻆ ﺃﺑﻮ ﺍﻟﻔﺪﺍﺀ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻛﺜﲑ ﺑﻦ ﺿﻮ ﺑﻦ ﻛﺜﲑ ﺑﻦ ﺩﺭﻉ‪ ،‬ﺍﻟﻘﺮﺷﻲ ﻣﻦ ﺑﲏ ﺣﺼﻠﺔ‪ ،‬ﻭﻟﺪ ﺳﻨﺔ ﺇﺣﺪﻯ‬
‫ﻭﺳﺒﻌﻤﺎﺋﺔ‪ ،‬ﺩﺭﺱ ﻋﻠﻰ ﺍﻟﺸﻴﺦ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﳏﻤﺪ ﺍﻟﱪﺯﺍﱄ‪ ،‬ﻭﺍﻟﺸﻴﺦ ﻳﻮﺳﻒ ﺍﳌﺰﻱ‪ ،‬ﻭﺍﳊﺎﻓﻆ ﺍﻟﻘﻼﻧﺴﻲ ﻭﻏﲑﻫﻢ‪ ،‬ﺗﻮﰲ‬
‫ﺳﻨﺔ ‪٧٧٤‬ﻫ‪) .‬ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ ‪.(٤٨-٢٢/١٤‬‬
‫)‪ (٦‬ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ )‪.(٣٣ /١٩‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪٨٠‬‬
‫ﺍﻟﻤﻁﻠﺏ ﺍﻟﺜﺎﻨﻲ‪ :‬ﻤﻨﺯﻟﺔ ﻋﻘﻴﺩﺓ ﺍﻹﻴﻤﺎﻥ ﺒﺎﻟﻴﻭﻡ ﺍﻵﺨﺭ‪ ،‬ﻭﺍﺭﺘﺒﺎﻁﻬﺎ ﺒﺎﺴﺘﺸﺭﺍﻑ‬
‫ﺍﻟﻤﺴﺘﻘﺒل‪:‬‬
‫ﺇﻥ ﺍﷲ ‪ ‬ﱂ ﳜﻠﻘﻨﺎ ﻋﺒﺜﹰﺎ‪ ،‬ﻓﻘﺪ ﺟﻌﻞ ﻟﻜﻞ ﺷﻲﺀ ﺃﺟﻼﹰ ﳏﺘﻮﻣ‪‬ﺎ ﻳﻨﺘﻬﻲ ﺇﻟﻴﻪ‪ ،‬ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻫﻮ‬
‫‪‬ﺎﻳﺔ ﺍﳊﻴﺎﺓ ﺍﻟﻜﻮﻧﻴﺔ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﺭﺽ‪ ،‬ﻳﺒﻌﺚ ﺍﷲ ﻓﻴﻪ ﺍﳋﻠﻖ ﻭﳛﺎﺳﺒﻬﻢ ﻋﻠﻰ ﺃﻋﻤﺎﳍﻢ‪ ،‬ﻭﻫﺬﺍ ﻣﻦ‬
‫ﻣﻘﺘﻀﻰ ﺣﻜﻤﺘﻪ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻭﲤﺎﻡ ﻋﺪﻟﻪ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻓﻘﺪ ﺟﻌﻞ ﻟﻠﻤﻈﻠﻮﻣﲔ ﻳﻮﻣ‪‬ﺎ ﻳﻘﺘﺼﻮﻥ ﻓﻴﻪ‬
‫ﳑﻦ ﻇﻠﻤﻬﻢ‪ ،‬ﻭﻟﻠﻤﻔﺴﺪﻳﻦ ﻳﻮﻣ‪‬ﺎ ﻳﻨﺎﻟﻮﻥ ﻓﻴﻪ ﺟﺰﺍﺀ ﺇﻓﺴﺎﺩﻫﻢ‪ ،‬ﻓﻬﻞ ﻳﺴﺘﻮﻱ ﻣﻦ ﺁﻣﻦ ﻭﻣﻦ ﻛﻔﺮ؟!‪،‬‬
‫ﻭﻫﻞ ﻳﺴﺘﻮﻱ ﻣﻦ ﺃﺣﺴﻦ ﻭﻣﻦ ﺃﺳﺎﺀ؟!‪ ،‬ﻭﻫﻞ ﻳﺴﺘﻮﻱ ﻣﻦ ﻋﻤﻞ ﻭﻣﻦ ﱂ ﻳﻌﻤﻞ؟! ﻻ ﻭﺍﷲ ﻻ‬
‫ﻳﺴﺘﻮﻭﻥ‪ ،‬ﺇﳕﺎ ﻳﺆﺧﺮﻫﻢ ﻟﻴﻮﻡ ﺗﺸﺨﺺ ﻓﻴﻪ ﺍﻷﺑﺼﺎﺭ‪.‬‬
‫ﻳﻘﻮﻝ ﺳﺒﺤﺎﻧﻪ‪ ،(١)﴾¦ ¥ ¤ £ ¢ ¡  ~﴿ :‬ﻭﻳﻘﻮﻝ ‪:‬‬
‫﴿! " ‪5 4 3 2 1 0 / . -, + * ) (' & % $ #‬‬
‫‪ ،(٢)﴾@ ? > = < ; : 9 8 7 6‬ﻭﻳﻘﻮﻝ ﺟﻞ ﰲ‬
‫ﻋﻼﻩ‪½ ¼ » º ¹ ¸ ¶ µ ´ ³ ² ±﴿ :‬‬
‫¾ ¿‪ ،(٣)﴾Ã Â Á À‬ﻓﻬﺬﻩ ﺍﻵﻳﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ ﻭﻏﲑﻫﺎ ﳑﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﳊﻴﺎﺓ‬
‫ﺍﻟﺪﻧﻴﺎ ﻟﻴﺴﺖ ‪‬ﺎﻳﺔ ﺍﳌﻄﺎﻑ‪ ،‬ﻟﻜﻨﻬﺎ ﺑﺎﻟﻨﺴﺒﺔ ﳌﻦ ﻻ ﻳﺆﻣﻦ ﺑﺎﻟﻴﻮﻡ ﺍﻵﺧﺮ ﺗﻌﺪ‪ ‬ﻓﺮﺻﺘﻪ ﺍﻟﺜﻤﻴﻨﺔ ﻟﻴﺤﻘﻖ‬
‫ﻓﻴﻬﺎ ﻛﻞ ﻃﻤﻮﺣﺎﺗﻪ ﻭﺃﻫﺪﺍﻓﻪ ﻭﻟﺬﺍﺋﺬﻩ‪ ،‬ﻟﻜﻦ ﻋﻨﺪﻣﺎ ﻳﺪﺧﻞ ﺍﻹﳝﺎﻥ ﻗﻠﺒﻪ ﻳﻮﻗﻦ ﺃﻥ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﻣﺎ‬
‫ﻫﻲ ﺇﻻ ﻣﺮﺣﻠﺔ ﻋﺒﻮﺭ‪ ،‬ﻭﺟﺴﺮ ﻳﻮﺻﻞ ﳊﻴﺎﺓ ﺍﻻﺳﺘﻘﺮﺍﺭ ﺍﻷﺑﺪﻱ‪ ،‬ﻓﻠﻴﺴﺖ ﻓﺮﺻﺘﻪ ﺍﻟﻮﺣﻴﺪﺓ ﰲ‬
‫ﺍﻟﺘﻤﺘﻊ ﻭ‪‬ﺎﻳﺔ ﺍﻟﻄﻤﻮﺡ‪ ،‬ﺑﻞ ﻫﻲ ﻓﺮﺻﺘﻪ ﺍﻟﻮﺣﻴﺪﺓ ﻟﻠﻌﻤﻞ ﻭﺍﻹﳝﺎﻥ ﺍﻟﺼﺎﺩﻕ‪ ،‬ﻓﺮﺻﺘﻪ ﺍﻟﻮﺣﻴﺪﺓ‬
‫ﻟﻠﻔﻮﺯ ﺑﺼﺎﺩﻕ ﺍﻟﻮﻋﺪ ﻭﺍﻟﻨﺠﺎﺓ ﻣﻦ ﻋﻈﻴﻢ ﺍﻟﻮﻋﻴﺪ‪ ،‬ﻓﺎﳌﺆﻣﻦ ﺍﻟﺼﺎﺩﻕ ﻗﺪ ﺣﺴﻢ ﺃﻣﺮﻩ ﰲ ﺍﻟﺪﻧﻴﺎ‪،‬‬
‫ﻓﻜﻞ ﻧﻌﻴﻢ ﰲ ﺍﻟﺪﻧﻴﺎ ﻻ ﻳﻘﺎﺱ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻨﻌﻴﻢ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﻛﻞ ﻋﺬﺍﺏ ﻓﻴﻬﺎ ﻻ ﻳﻘﺎﺱ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻌﺬﺍﺏ‬
‫ﺍﻵﺧﺮﺓ‪.‬‬
‫ﻭﺍﻹﳝﺎﻥ ﺑﺎﻟﻴﻮﻡ ﺍﻵﺧﺮ ﺭﻛﻦ ﻣﻦ ﺃﺭﻛﺎﻥ ﺍﻹﳝﺎﻥ ﺍﻟﱵ ﻻ ﻳﺴﺘﻘﻴﻢ ﺇﳝﺎﻥ ﺍﻟﻌﺒﺪ ﺇﻻ ‪‬ﺎ‪ ،‬ﻓﻤﻦ‬

‫)‪ (١‬ﺍﳌﺆﻣﻨﻮﻥ‪.(١١٥) :‬‬

‫)‪ (٢‬ﺹ‪.(٢٨-٢٧) :‬‬
‫)‪ (٣‬ﺍﳉﺎﺛﻴﺔ‪.(٢١) :‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪٨١‬‬
‫ﻛﺬﹼﺏ ‪‬ﺬﺍ ﺍﻟﻴﻮﻡ ﻓﻘﺪ ﺍﺳﺘﺤﻖ ﺍﳋﻠﻮﺩ ﰲ ﻧﺎﺭ ﺟﻬﻨﻢ ﻭﺑﺌﺲ ﺍﳌﺼﲑ‪ ،‬ﻳﻘﻮﻝ ﺳﺒﺤﺎﻧﻪ ﻋﻠﻰ ﻟﺴﺎﻥ‬
‫ﺍﳌﺸﺮﻛﲔ ﺍﳌﻨﻜﺮﻳﻦ ﳍﺬﺍ ﺍﻟﻴﻮﻡ‪J I H GF E D C B A @ ? > = < ;﴿ :‬‬
‫‪ ،(١)﴾Q P O N ML K‬ﻭﻳﻘﻮﻝ ﺳﺒﺤﺎﻧﻪ‪،(٢)﴾; : 9 8 7 6 5 4 3﴿ :‬‬
‫ﻓﻤﻦ ﺃﻧﻜﺮ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﻏﺮﻕ ﰲ ﺷﻬﻮﺍﺕ ﺍﻟﺪﻧﻴﺎ ﻭﻣﻠﺬﺍ‪‬ﺎ‪ ،‬ﻭﺳﻄﺎ ﻋﻠﻰ ﺣﻖ ﺍﻟﻀﻌﻴﻒ ﺑﻼ ﻣﺒﺎﻻﺓ‪،‬‬
‫ﻭﺗﻌﺎﱃ ﻋﻠﻰ ﻛﻞ ﻧﻈﺎﻡ‪ ،‬ﻭﺣﻜﻢ ﻛﺎﻟﻮﺣﺶ ﺍﻟﻜﺎﺳﺮ‪.‬‬
‫ﻭﳑﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﳘﻴﺔ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﳎﻴﺌﻪ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﺮﺗﺒﻄﹰﺎ ﺑﺎﻹﳝﺎﻥ ﺑﺎﳋﺎﻟﻖ ﺍﻟﻌﻈﻴﻢ ‪‬‬
‫ﺣﻴﺚ ﻳﻘﻮﻝ ﺳﺒﺤﺎﻧﻪ‪. - , + * ) ( ' & % $ # "﴿ :‬‬
‫‪ ،(٣)﴾0 /‬ﻭﻳﻘﻮﻝ ﺳﺒﺤﺎﻧﻪ‪j ih g f e d c b a `﴿ :‬‬
‫‪.(٤)﴾p o nm l k‬‬
‫ﻭﺃﻳﻀ‪‬ﺎ ﳑﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﳘﻴﺔ ﻫﺬﺍ ﺍﻟﺮﻛﻦ ﻛﺜﺮﺓ ﺫﻛﺮﻩ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻓﻼ ﻧﻜﺎﺩ ﳕﺮ ﺑﺴﻮﺭﺓ‬
‫ﻣﻦ ﺳﻮﺭ ﺍﻟﻘﺮﺁﻥ ﺇﻻ ﻛﺎﻥ ﺃﻛﺜﺮ ﺁﻳﺎ‪‬ﺎ ﻳﺘﺤﺪﺙ ﻋﻦ ﺍﻹﳝﺎﻥ ‪‬ﺬﺍ ﺍﻟﻴﻮﻡ ﻭﺃﻫﻮﺍﻟﻪ‪ ،‬ﻭﺣﺎﻝ ﺍﻟﻨﺎﺱ ﻓﻴﻪ‬
‫ﻭﻣﻦ ﺫﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪0 / . - , + * ) ( ' & % $ # " !﴿ :‬‬
‫‪ ،(٥)﴾< ; : 98 7 6 54 3 2 1‬ﻭﻳﻘﻮﻝ ﺳﺒﺤﺎﻧﻪ‪Z﴿ :‬‬
‫[ \] ^ _ `‪n m lk j ih g fe dc ba‬‬
‫‪ ،(٦)﴾p o‬ﻭﻛﺬﻟﻚ ﻛﺜﺮﺓ ﺫﻛﺮﻩ ﰲ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﻛﻤﺎ ﺟﺎﺀ ﰲ ﻗﻮﻟﻪ ‪)) :‬ﻻ ﳛﻞ ﻻﻣﺮﺃﺓ‬
‫ﺗﺆﻣﻦ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﺃﻥ ﺗﺴﺎﻓﺮ ﻣﺴﲑﺓ ﻳﻮﻡ ﻭﻟﻴﻠﺔ ﺇﻻ ﻣﻊ ﺫﻱ ﳏﺮﻡ(()‪.(٧‬‬

‫)‪ (١‬ﺍﳉﺎﺛﻴﺔ‪.(٢٤) :‬‬

‫)‪ (٢‬ﺍﻷﻧﻌﺎﻡ‪.(٢٩) :‬‬
‫)‪ (٣‬ﺍﻟﺒﻘﺮﺓ‪.(١٧٧) :‬‬
‫)‪ (٤‬ﺍﻟﻄﻼﻕ‪.(٢) :‬‬
‫)‪ (٥‬ﺁﻝ ﻋﻤﺮﺍﻥ‪.(٣٠) :‬‬
‫)‪ (٦‬ﺍﻟﻘﻴﺎﻣﺔ‪.(٤-١) :‬‬
‫)‪ (٧‬ﺃﺧﺮﺟﻪ ﺍﻟﺸﻴﺨﺎﻥ‪ ،‬ﺍﻟﺒﺨﺎﺭﻱ ﻙ‪ :‬ﺍﻟﻜﺴﻮﻑ‪ ،‬ﺏ‪ :‬ﰲ ﻛﻢ ﺗﻘﺼﺮ ﺍﻟﺼﻼﺓ )‪ ،(١٠٣٨ /٣٦٩ /١‬ﻭﻣﺴﻠﻢ‪ ،‬ﻙ‪ :‬ﺍﳊـﺞ‪،‬‬
‫ﺏ‪ :‬ﺳﻔﺮ ﺍﳌﺮﺃﺓ ﻣﻊ ﳏﺮﻡ ﺇﱃ ﺣﺞ ﻭﻋﻤﺮﺓ )‪.(١٣٣٨ /٩٧٥ /٢‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪٨٢‬‬
‫ﻭﻗﺪ ﺟﺎﺀ ﺫﻛﺮ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﰲ ﺍﻟﻘﺮﺁﻥ ﺑﺄﲰﺎﺀٍ ﻣﺘﻌﺪﺩﺓ ﺩﻻﻟﺔ ﻋﻠﻰ ﻋﻈﻴﻢ ﺷﺄﻧﻪ ﻭﻣﻜﺎﻧﺘﻪ‪،‬‬
‫ﻭﻭﺟﻮﺏ ﺍﻹﳝﺎﻥ ﺑﻪ‪ ،‬ﻭﺍﻻﺳﺘﻌﺪﺍﺩ ﻟﻪ‪ ،‬ﻓﻤﻦ ﻫﺬﻩ ﺍﻷﲰﺎﺀ‪:‬‬
‫‪ -١‬ﺍﻟﺴﺎﻋﺔ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪.(١)﴾& %$ #" !﴿ :‬‬
‫‪ -٢‬ﻳﻮﻡ ﺍﻟﺪﻳﻦ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪.(٢)﴾1 0 / .﴿ :‬‬
‫‪ -٣‬ﺍﻟﺪﺍﺭ ﺍﻵﺧﺮﺓ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪0 / .- , + * ) (﴿ :‬‬
‫‪.(٣)﴾1‬‬
‫‪ -٤‬ﺩﺍﺭ ﺍﻟﻘﺮﺍﺭ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪.(٤)﴾¶ µ ´³ ² ±﴿ :‬‬
‫‪ -٥‬ﻳﻮﻡ ﺍﻟﻔﺼﻞ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪.(٥)﴾Æ ÅÄÃ ÂÁ À ¿﴿ :‬‬
‫‪ -٦‬ﻳﻮﻡ ﺍﳊﺴﺎﺏ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪.(٦)﴾~ }| { z y﴿ :‬‬
‫‪ -٧‬ﺍﻟﻄﺎﻣﺔ ﺍﻟﻜﱪﻯ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪.(٧)﴾¡ ~ } |﴿ :‬‬
‫‪ -٨‬ﻳﻮﻡ ﺍﳋﻠﻮﺩ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪.(٨)﴾î í ì ëêé è﴿ :‬‬
‫ﻭﻏﲑ ﻫﺬﻩ ﺍﻷﲰﺎﺀ ﳑﺎ ﺫﻛﺮ ﰲ ﻛﺘﺎﺏ ﺍﷲ‪.‬‬
‫ﺃﻣﺎ ﻋﻼﻗﺔ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻭﺍﺭﺗﺒﺎﻃﻪ ﺑﺎﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ ﻓﺘﺘﺠﻠﻰ ﰲ ﺇﻋﻄﺎﺀ ﺍﻟﻌﻘﻴﺪﺓ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﻟﻠﻤﺆﻣﻦ ﺗﺼﻮﺭﺍﺕ ﻟﺒﻌﺾ ﺃﺣﺪﺍﺙ ﺍﳌﺴﺘﻘﺒﻞ ﻣﻦ ﺧﻼﻝ ﻣﺎ ﺃﺧﱪ ﺑﻪ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ ﻋﻦ‬
‫ﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ‪ ،‬ﻓﻬﺬﺍ ﺍﻟﺘﺼﻮﺭ ﻭﺗﻠﻚ ﺍﻷﺧﺒﺎﺭ ﺍﺧﺘﺼﺮﺕ ﻋﻠﻰ ﺍﳌﺆﻣﻦ ﻃﺮﻗﹰﺎ ﻛﺜﲑﺓ ﰲ ﺍﻟﺒﺤﺚ ﻋﻦ‬
‫ﺍﳌﺴﺘﻘﺒﻞ‪ ،‬ﻓﻼ ﳛﺎﺭ ﻭﻻ ﻳﺘﺨﺒﻂ‪ ،‬ﻭﻻ ﳚﺎﻧﺐ ﺍﻟﺼﻮﺍﺏ ﰲ ﲝﺜﻪ‪ ،‬ﻓﺄﻱ ﻋﻤﻠﻴﺔ ﺍﺳﺘﺸﺮﺍﻑ ﻳﻘﻮﻡ ‪‬ﺎ‬

‫)‪ (١‬ﻏﺎﻓﺮ‪.(٥٩) :‬‬

‫)‪ (٢‬ﺍﻟﻔﺎﲢﺔ‪.(٣) :‬‬
‫)‪ (٣‬ﺍﻟﻌﻨﻜﺒﻮﺕ‪.(٦٤) :‬‬
‫)‪ (٤‬ﻏﺎﻓﺮ‪.(٣٩) :‬‬
‫)‪ (٥‬ﺍﻟﺼﺎﻓﺎﺕ‪.(٢١) :‬‬
‫)‪ (٦‬ﺹ‪.(٥٣) :‬‬
‫)‪ (٧‬ﺍﻟﻨﺎﺯﻋﺎﺕ‪.(٣٤) :‬‬
‫)‪ (٨‬ﻕ‪.(٣٤) :‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪٨٣‬‬
‫ﻻﺑﺪ ﺃﻥ ﻳﻌﺮﺿﻬﺎ ﻋﻠﻰ ﻣﺎ ﻟﺪﻳﻪ ﻣﻦ ﺃﺧﺒﺎﺭ ﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ‪ ،‬ﻓﺈﻥ ﺧﺎﻟﻔﺘﻬﺎ ﻋﻠﻢ ﺃﻧﻪ ﻋﻠﻰ ﺧﻄﺄ‪ ،‬ﻭﺇﻥ‬
‫ﻭﺍﻓﻘﺘﻬﺎ ﺃﻭ ﻋﻠﻰ ﺍﻷﻗﻞ ﱂ ﲣﺎﻟﻔﻬﺎ ﺩﻝ ﺫﻟﻚ ﻋﻠﻰ ﺻﺤﺔ ﺍﺳﺘﺸﺮﺍﻓﻪ‪ ،‬ﻓﺄﺧﺒﺎﺭ ﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﺗﻌﺪ ﺩﻟﻴﻼﹰ‬
‫ﻳﻘﻴﺲ ﻋﻠﻴﻪ ﺍﳌﺴﺘﺸﺮﻑ ﺃﲝﺎﺛﻪ ﻭﻧﻈﺮﻳﺎﺗﻪ‪ ،‬ﻛﻤﺎ ﺃ‪‬ﺎ ﲢﻤﻲ ﻣﻦ ﺍﻟﺘﺸﺘﺖ ﻭﺍﻟﺘﻴﻪ ﺍﻟﺬﻱ ﻳﻌﺎﱐ ﻣﻨﻪ‬
‫ﺍﳌﻨﻜﺮﻭﻥ ﻟﻠﻴﻮﻡ ﺍﻵﺧﺮ‪ ،‬ﻓﺎﻟﻔﻄﺮﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻛﻤﺎ ﺳﺒﻖ ﺫﻛﺮﻩ ﻻﺑﺪ ﻭﺃﻥ ﺗﻠﺢ ﺑﺎﻟﺒﺤﺚ ﻋﻦ ﺍﻟﻐﺪ‪،‬‬
‫ﻭﺍﳌﹸﻨﻜِﺮ ﻟﻠﻴﻮﻡ ﺍﻵﺧﺮ ﳚﺪ ﻧﻔﺴﻪ ﰲ ﻓﺮﺍﻍ ﺭﻭﺣﻲ ﻭﲣﺒﻂ ﺩﺍﺋﻢ؛ ﻟﻔﻘﺪﺍﻧﻪ ﻫﺬﺍ ﺍﻷﺻﻞ ﺍﻟﻌﻘﺪﻱ ﺍﻟﺬﻱ‬
‫ﻳﻨﲑ ﻟﻪ ﺍﻟﻄﺮﻳﻖ ﰲ ﺍﻟﺒﺤﺚ ﻋﻦ ﺍﻟﻐﺪ‪ ،‬ﻭﳝﻨﻊ ﻋﻨﻪ ﺍﳋﺮﺍﻓﺎﺕ ﻭﺍﻷﺳﺎﻃﲑ ﺍﻟﱵ ﻻ ﺗﺰﻳﺪﻩ ﺇﻻ ﺣﲑﺓﹰ‬
‫ﻭﻏﻤﻮﺿ‪‬ﺎ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺍﳌﺆﻣﻦ ﻳﻜﻮﻥ ﻋﻠﻰ ﻳﻘﲔ ﺗﺎﻡ ﰲ ﺃﻥ ﺃﺧﺒﺎﺭ ﺍﳌﺴﺘﻘﺒﻞ ﺍﻟﱵ ﺍﺳﺘﻘﺎﻫﺎ ﳑﺎ ﻳﻌﺘﻘﺪﻩ‬
‫ﰲ ﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﺃﺧﺒﺎﺭ ﺻﺤﻴﺤﺔ ﺛﺎﺑﺘﺔ؛ ﻷ‪‬ﺎ ﻣﻦ ﻋﻨﺪ ﻋﻼﻡِ ﺍﻟﻐﻴﻮﺏ‪ ،‬ﺍﻟﻌﺎﱂِ ﺑﺄﻣﺮ ﺍﳌﺎﺿﻲ ﻭﺍﳊﺎﺿﺮ‬
‫ﻭﺍﳌﺴﺘﻘﺒﻞ‪ ،‬ﺍﻟﺬﻱ ﺃﺣﺎﻁ ﻋﻠﻤﻪ ﺑﻜﻞ ﺷﻲﺀ‪ ،‬ﻭﻟﻴﺴﺖ ﺃﺧﺒﺎﺭ‪‬ﺍ ﻣﻐﻠﻮﻃﺔ ﺃﻭ ﻣﺸﻜﻮﻛﹰﺎ ﻓﻴﻬﺎ ﻛﺄﺧﺒﺎﺭ‬
‫ﺍﻟﻜﻬﺎﻥ ﻭﺍﻟﻌﺮﺍﻓﲔ‪ ،‬ﻭﺍﳌﻨﺠﻤﲔ ﻭﻏﲑﻫﻢ ﳑﻦ ﻳﺪ‪‬ﻋﻲ ﻋﻠﻢ ﺍﻟﻐﻴﺐ‪.‬‬

‫ﺍﻟﻤﻁﻠﺏ ﺍﻟﺜﺎﻟﺙ‪ :‬ﻤﺭﺍﺤل ﺍﻟﻴﻭﻡ ﺍﻵﺨﺭ ﻭﺃﺩﻟﺘﻬﺎ‪:‬‬

‫ﻟﻘﺪ ﺗﻌﺪﺩﺕ ﻣﺮﺍﺣﻞ ﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ‪ ،‬ﻳﺴﺒﻘﻬﺎ ﻛﺬﻟﻚ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻟﻌﻼﻣﺎﺕ ﺍﳌﺸﲑﺓ ﺇﱃ ﻗﺮﺑﻪ‪،‬‬
‫ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺷﺪﺓ ﻛﺮﺏ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﻭﻋﻈﻴﻢ ﻫﻮﻟﻪ‪ ،‬ﻭﻃﻮﻝ ﻭﻗﺘﻪ‪ ،‬ﻓﻬﻮ ﻳﻮﻡ ﻋﺼﻴﺐ‪ ،‬ﻓﺰﻋﻪ‬
‫ﺭﻫﻴﺐ‪ ،‬ﻳﺪﻙ ﺍﳉﺒﺎﻝ ﻭﻳﻨﺴﻔﻬﺎ‪ ،‬ﻭﻳﺸﻖ ﺍﻷﺭﺽ ﻭﻳﺒﺪﳍﺎ‪ ،‬ﺍﻟﻜﻞ ﻳﻨﺘﻈﺮ ﻓﻴﻪ ﺍﻟﻔﺮﺝ ﻭﻳﻄﻠﺐ ﺍﻟﺮﲪﺔ‬
‫ﻣﻦ ﺍﻟﻌﺰﻳﺰ ﺍﻟﻐﻔﺎﺭ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﳌﺮﺍﺣﻞ ﺗﻌﺪ ﻟﺪﻯ ﺍﳌﺴﻠﻢ ﻣﺴﺘﻘﺒﻼﹰ ﻳﻘﻴﻨﻴ‪‬ﺎ ﻻ ﻳ‪‬ﺸﻚ‪ ‬ﰲ ﻭﻗﻮﻋﻪ‪ ،‬ﻓﻬﻮ ﺛﺎﺑﺖ ﻣﺘﺤﻘﻖ‬
‫ﺍﻟﻮﻗﻮﻉ ﺑﺎﻷﺩﻟﺔ ﺍﻟﺼﺤﻴﺤﺔ ﺍﻟﺼﺮﳛﺔ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻭﺳﻨﺔ ﺭﺳﻮﻟﻪ ‪‬؛ ﻟﺬﺍ ﻛﺎﻥ ﻟﺰﺍﻣ‪‬ﺎ ﺇﻃﺎﻟﺔ‬
‫ﺍﻟﺒﺤﺚ ﻓﻴﻬﺎ ﻭﺩﺭﺍﺳﺘﻬﺎ ﻟﻜﻮ‪‬ﺎ ﺃﻫﻢ ﺟﻮﺍﻧﺐ ﺍﻻﺳﺘﺸﺮﺍﻑ‪ ،‬ﻭﺍﻟﱵ ﻛﻔﺎﻧﺎ ﺍﷲ ﺗﻌﺎﱃ ﲝﺜﻬﺎ ﻭﺍﻟﺘﻨﻘﻴﺐ‬
‫ﻋﻨﻬﺎ ﲟﺎ ﺃﻭﺣﻰ ﺇﻟﻴﻨﺎ ﺑﻪ ﻋﻨﻬﺎ‪.‬‬
‫ﻭﻗﺪ ﺍﺟﺘﻬﺪ ﻛﺜﲑ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺗﺮﺗﻴﺐ ﺑﻌﺾ ﻫﺬﻩ ﺍﳌﺮﺍﺣﻞ‪ ،‬ﺇﻻ ﺃﻥ ﻫﺬﻩ ﺍﻻﺟﺘﻬﺎﺩﺍﺕ ﻻ‬
‫ﳝﻜﻦ ﺍﳉﺰﻡ ‪‬ﺎ ﻭﺍﻋﺘﻤﺎﺩﻫﺎ؛ ﻷﻥ ﻣﺮﺍﺣﻞ ﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻣﻦ ﺃﻣﻮﺭ ﺍﻟﻐﻴﺐ ﺍﻟﱵ ﲢﺘﺎﺝ ﰲ ﺇﺛﺒﺎ‪‬ﺎ ﺇﱃ‬
‫ﺻﺮﺍﺣﺔ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻟﻜﻦ ﺃﲨﻊ ﻣﺎ ﻗﻴﻞ ﰲ ﺗﺮﺗﻴﺐ ﻫﺬﻩ ﺍﳌﺮﺍﺣﻞ ‪ -‬ﻭﺍﷲ ﺗﻌﺎﱃ ﺃﻋﻠﻢ ‪ -‬ﺃ‪‬ﺎ‬
‫ﻋﻠﻰ ﺍﻟﻨﺤﻮ ﺍﻟﺘﺎﱄ‪:‬‬
‫‪ -١‬ﺍﳌﻮﺕ‪.‬‬
‫‪ -٢‬ﺍﻟﺴﺎﻋﺔ ﻭﺃﺷﺮﺍﻃﻬﺎ‪.‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪٨٤‬‬
‫‪ -٣‬ﺍﻟﻨﻔﺦ ﰲ ﺍﻟﺼﻮﺭ‪.‬‬
‫‪ -٤‬ﺍﻟﺒﻌﺚ ﻭﺍﳊﺸﺮ‪.‬‬
‫‪ -٥‬ﺍﳊﻮﺽ‪.‬‬
‫‪ -٦‬ﺍﻟﺸﻔﺎﻋﺔ‪.‬‬
‫‪ -٧‬ﺍﻟﻌﺮﺽ ﻭﺗﻄﺎﻳﺮ ﺍﻟﺼﺤﻒ‪.‬‬
‫‪ -٨‬ﺍﳊﺴﺎﺏ‪.‬‬
‫‪ - ٩‬ﺍﳌﻴﺰﺍﻥ‪.‬‬
‫‪ -١٠‬ﺍﻟﺼﺮﺍﻁ‪.‬‬
‫‪ -١١‬ﺍﳉﻨﺔ ﺃﻭ ﺍﻟﻨﺎﺭ)‪.(١‬‬
‫ﺍﳌﺮﺣﻠﺔ ﺍﻷﻭﱃ‪ :‬ﺍﳌﻮﺕ‪:‬‬
‫ﺍﳌﻮﺕ ‪‬ﺎﻳﺔ ﺣﺘﻤﻴﺔ ﻟﻜﻞ ﺣﻲ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻓﻼ ﳎﺎﻝ ﻹﻧﻜﺎﺭﻩ ﺃﻭ ﺍﻟﺘﺸﻜﻴﻚ ﰲ ﻭﻗﻮﻋﻪ‪،‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪ ،(٢)﴾o n m l kj i h g f ed c b a﴿ :‬ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪:‬‬
‫﴿‪ ،(٣)﴾Y X W V U T S R Q P O‬ﻭﰲ ﺍﻟﺼﺤﻴﺢ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ‪ ‬ﺃﻥ‬
‫ﺍﻟﻨﱯ ‪ ‬ﻛﺎﻥ ﻳﻘﻮﻝ‪)) :‬ﺃﻋﻮﺫ ﺑﻌﺰﺗﻚ ﺍﻟﺬﻱ ﻻ ﺇﻟﻪ ﺇﻻ ﺃﻧﺖ‪ ،‬ﺍﻟﺬﻱ ﻻ ﳝﻮﺕ ﻭﺍﳉﻦ ﻭﺍﻹﻧﺲ‬
‫ﳝﻮﺗﻮﻥ(()‪.(٤‬‬
‫ﻭﺃﻳ‪‬ﺎ ﻛﺎﻥ ﺳﺒﺐ ﺍﳌﻮﺕ ﻓﻼﺑﺪ ﺃﻥ ﻳﺬﻭﻕ ﺍﳌﻴﺖ ﺳﻜﺮﺍﺗﻪ ﻭﺷﺪﺗﻪ‪ ،‬ﻗﺎﻝ ‪D C﴿ :‬‬
‫‪ ،(٥)﴾L KJ I H GFE‬ﻭﻟﻮ ﻛﺎﻥ ﺃﺣﺪ‪ ‬ﻧﺎﺟﻴ‪‬ﺎ ﻣﻦ ﻫﺬﻩ ﺍﻟﺴﻜﺮﺍﺕ ﻟﻨﺠﺎ ﻣﻨﻬﺎ ﺭﺳﻮﻝ‬

‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺟﺎﻣﻊ ﺍﻟﺪﺭﻭﺱ ﺍﻟﻌﻘﺪﻳﺔ ﰲ ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻄﺤﺎﻭﻳﺔ )‪.(١٧١-١٦٩ /٣‬‬
‫)‪ (٢‬ﺍﻟﻘﺼﺺ‪.(٨٨) :‬‬
‫)‪ (٣‬ﺍﻟﺮﲪﻦ‪.(٢٧-٢٦) :‬‬
‫)‪ (٤‬ﺃﺧﺮﺟﻪ ﺍﻟﺸﻴﺨﺎﻥ‪ :‬ﺍﻟﺒﺨﺎﺭﻱ ﻙ‪ :‬ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺏ‪ :‬ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ﴿ :‬ﻭﻫ‪‬ـﻮ‪ ‬ﺍﻟﹾﻌ‪‬ﺰِﻳـﺰ‪ ‬ﺍﻟﹾﺤ‪‬ﻜِـﻴﻢ ﴾ )‪(٦٩٤٨ /٢٦٨٨ /٦‬‬
‫ﻭﻣﺴﻠﻢ ﻙ‪ :‬ﺍﻟﺬﻛﺮ ﻭﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﺘﻮﺑﺔ ﻭﺍﻻﺳﺘﻐﻔﺎﺭ‪ ،‬ﺏ‪ :‬ﺍﻟﺘﻌﻮﺫ ﻣـﻦ ﺷـﺮ ﻣـﺎ ﻋﻤـﻞ ﻭﻣـﻦ ﺷـﺮ ﻣـﺎ ﱂ ﻳ‪‬ﻌﻤـﻞ‬
‫)‪.(٢٧١٧ /٢٠٨٦ /٤‬‬
‫)‪ (٥‬ﻕ‪.(١٩) :‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪٨٥‬‬
‫)‪(١‬‬
‫ﺍﷲ ‪ ،‬ﻓﻘﺪ ﻋﺎﱏ ﻣﻨﻬﺎ ﺻﻠﻮﺍﺕ ﺭﰊ ﻭﺳﻼﻣﻪ ﻋﻠﻴﻪ‪ ،‬ﻓﻔﻲ ﻣﺮﺽ ﻣﻮﺗﻪ ﻛﺎﻥ ﺑﲔ ﻳﺪﻳﻪ ﺭﻛﻮﺓ‬
‫ﺃﻭ ﻋﻠﺒﺔ ﻓﻴﻬﺎ ﻣﺎﺀ ﻓﺠﻌﻞ ﻳﺪﺧﻞ ﻳﺪﻩ ﰲ ﺍﳌﺎﺀ ﻓﻴﻤﺴﺢ ‪‬ﺎ ﻭﺟﻬﻪ‪ ،‬ﻭﻳﻘﻮﻝ‪)) :‬ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﺇﻥ‬
‫ﻟﻠﻤﻮﺕ ﻟﺴﻜﺮﺍﺕٍ(()‪.(٢‬‬
‫ﻭﻭﻗﺖ ﺍﳌﻮﺕ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﻐﻴﺒﻴﺔ ﺍﻟﱵ ﺍﻧﻔﺮﺩ ﺑﻌﻠﻤﻬﺎ ﻋﻼﱠﻡ ﺍﻟﻐﻴﻮﺏ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫﴿½ ¾ ¿ ‪ÏÎ Í Ì Ë Ê É ÈÇ Æ Å Ä Ã Â Á À‬‬
‫‪.(٣)﴾Ú ÙØ×ÖÕ ÔÓ ÒÑ Ð‬‬
‫ﻭﻗﺪ ﺩﻟﺖ ﺍﻟﻨﺼﻮﺹ ﺍﳌﺘﻮﺍﺗﺮﺓ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻋﻠﻰ ﺳﺆﺍﻝ ﺍﳌﻠﻜﲔ ﰲ ﺍﻟﻘﱪ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ‬
‫ﺗﻌﺎﱃ‪J I HG F E D C B A @ ? > =﴿ :‬‬
‫‪ ،(٤)﴾P O N M LK‬ﻓﺎﻹﳝﺎﻥ ﺑﺴﺆﺍﻝ ﺍﳌﻠﻜﲔ ﻭﺍﺟﺐ ﻭﺍﻋﺘﻘﺎﺩ ﺛﺒﻮﺗﻪ ﻻﺯﻡ‪ ،‬ﻟﻜﻦ‬
‫ﻛﻴﻔﻴﺔ ﺍﻟﺴﺆﺍﻝ ﻭﺻﻮﺭﺗﻪ ﻟﻴﺲ ﻟﻠﻌﻘﻞ ﺇﺣﺎﻃﺔ ‪‬ﺎ‪ ،‬ﻓﺈﻋﺎﺩﺓ ﺍﻟﺮﻭﺡ ﻟﻠﺠﺴﺪ ﰲ ﺍﻟﻘﱪ ﻟﻴﺲ ﻋﻠﻰ‬
‫ﺍﻟﻮﺟﻪ ﺍﳌﻌﻬﻮﺩ ﰲ ﺍﻟﺪﻧﻴﺎ)‪ ،(٥‬ﻭﺍﻟﻔﺘﺮﺓ ﺍﻟﱵ ﻳﺒﻘﻰ ﻓﻴﻬﺎ ﺍﳌﻴﺖ ﰲ ﻗﱪﻩ ﺗﺴﻤﻰ )ﺣﻴﺎﺓ ﺍﻟﱪﺯﺥ(‪ ،‬ﻭﻫﻲ‬
‫ﺍﻟﻔﺘﺮﺓ ﺍﻟﱵ ﳛﺼﻞ ﻓﻴﻬﺎ ﺍﻟﻌﺬﺍﺏ ﺃﻭ ﺍﻟﻨﻌﻴﻢ ﻟﻠﻤﻴﺖ)‪ ،(٦‬ﻭﻫﺬﺍ ﺍﻟﻌﺬﺍﺏ ﺃﻭ ﺍﻟﻨﻌﻴﻢ ﺩﻟﻴﻠﻪ ﻣﺎ ﺫﻛﺮﻩ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﻣﻦ ﻋﺮﺽ ﺍﻟﻨﺎﺭ ﺑﺂﻝ ﻓﺮﻋﻮﻥ ﻏﺪﻭ‪‬ﺍ ﻭﻋﺸﻴ‪‬ﺎ ﺟﺰﺍﺀ ﺳﻴﺌﺎﺕ ﻣﺎ ﻋﻤﻠﻮﺍ‪ ،‬ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪:‬‬
‫﴿‪q p o n m l k j i h g f e d c b‬‬
‫‪.(٧)﴾{ z yx wv utsr‬‬
‫ﻳﻘﻮﻝ ﺍﺑﻦ ﺃﰊ ﺍﻟﻌﺰ)‪ - (٨‬ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ‪» :-‬ﻭﺍﻋﻠﻢ ﺃﻥ ﻋﺬﺍﺏ ﺍﻟﻘﱪ ﻫﻮ ﻋﺬﺍﺏ ﺍﻟﱪﺯﺥ‪،‬‬
‫ﻓﻜﻞ ﻣﻦ ﻣﺎﺕ ﻭﻫﻮ ﻣﺴﺘﺤﻖ ﻟﻠﻌﺬﺍﺏ ﻧﺎﻟﻪ ﻧﺼﻴﺒﻪ ﻣﻨﻪ‪ ،‬ﻗﹸﱪ ﺃﻭ ﱂ ﻳﻘﱪ ﺃﻛﻠﺘﻪ ﺍﻟﺴﺒﺎﻉ ﺃﻭ ﺍﺣﺘﺮﻕ‬

‫)‪ (١‬ﺍﻟﺮﻛﻮﺓ‪ :‬ﺇﻧﺎﺀ ﺻﻐﲑ ﻣﻦ ﺟﻠﺪ ﻳ‪‬ﺸﺮﺏ ﻓﻴﻪ ﺍﳌﺎﺀ‪ ،‬ﻭﺍﳉﻤﻊ ﺭﻛﺎﺀ )ﺍﻟﻨﻬﺎﻳﺔ ﰲ ﻏﺮﻳﺐ ﺍﳊﺪﻳﺚ ﻭﺍﻷﺛﺮ ‪.(٢٦١ /٢‬‬
‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ‪ ،‬ﻙ‪ :‬ﺍﻟﺮﻗﺎﻕ ﺏ‪ :‬ﺳﻜﺮﺍﺕ ﺍﳌﻮﺕ )‪.(٦١٤٥ /٢٣٨٧ /٥‬‬
‫)‪ (٣‬ﻟﻘﻤﺎﻥ‪.(٣٤) :‬‬
‫)‪ (٤‬ﺇﺑﺮﺍﻫﻴﻢ‪.(٢٧) :‬‬
‫)‪ (٥‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻄﺤﺎﻭﻳﺔ )‪. .(٦٠٩ /٢‬‬
‫)‪ (٦‬ﻳﻨﻈﺮ‪ :‬ﺍﻹﳝﺎﻥ ﺑﺎﻟﻴﻮﻡ ﺍﻵﺧﺮ )‪. .(٢١٠‬‬
‫)‪ (٧‬ﻏﺎﻓﺮ‪.(٤٦ – ٤٥) :‬‬
‫)‪ (٨‬ﺳﺒﻘﺖ ﺗﺮﲨﺘﻪ ﰲ ﺍﻟﺼﻔﺤﺔ ﺭﻗﻢ ]‪.[٣٤‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪٨٦‬‬
‫ﺣﱴ ﺻﺎﺭ ﺭﻣﺎﺩ‪‬ﺍ ﻭﻧ‪‬ﺴﻒ ﰲ ﺍﳍﻮﺍﺀ‪ ،‬ﺃﻭ ﺻﻠﺐ ﺃﻭ ﻏﺮﻕ ﰲ ﺍﻟﺒﺤﺮ‪ ،‬ﻭﺻﻞ ﺇﱃ ﺭﻭﺣﻪ ﻭﺑﺪﻧﻪ ﻣﻦ‬
‫ﺍﻟﻌﺬﺍﺏ ﻣﺎ ﻳﺼﻞ ﺇﱃ ﺍﳌﻘﺒﻮﺭ«)‪.(١‬‬
‫ﻭﳑﺎ ﻭﺭﺩ ﰲ ﺍﻟﺴﻨﺔ ﺩﺍﻻ‪ ‬ﻋﻠﻰ ﻋﺬﺍﺏ ﺍﻟﻘﱪ ﺣﺪﻳﺚ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ‪ ‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪‬‬
‫ﻗﺎﻝ‪)) :‬ﺇﻥ ﺍﻟﻌﺒﺪ ﺇﺫﺍ ﻭﺿﻊ ﰲ ﻗﱪﻩ ﻭﺗﻮﱃ ﻋﻨﻪ ﺃﺻﺤﺎﺑﻪ‪ ،‬ﺇﻧﻪ ﻟﻴﺴﻤﻊ ﻗﺮﻉ ﻧﻌﺎﳍﻢ‪ ،‬ﺃﺗﺎﻩ ﻣﻠﻜﺎﻥ‬
‫ﻓﻴﻘﻌﺪﺍﻧﻪ ﻓﻴﻘﻮﻻﻥ ﻣﺎ ﻛﻨﺖ ﺗﻘﻮﻝ ﰲ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﳏﻤﺪ ‪‬؟ ﻓﺄﻣﺎ ﺍﳌﺆﻣﻦ ﻓﻴﻘﻮﻝ‪ :‬ﺃﺷﻬﺪ ﺃﻧﻪ‬
‫ﻋﺒﺪ ﺍﷲ ﻭﺭﺳﻮﻟﻪ‪ ،‬ﻓﻴ‪‬ﻘﺎﻝ ﻟﻪ‪ :‬ﺍﻧﻈﺮ ﺇﱃ ﻣﻘﻌﺪﻙ ﻣﻦ ﺍﻟﻨﺎﺭ ﻗﺪ ﺃﺑﺪﻟﻚ ﺍﷲ ﺑﻪ ﻣﻘﻌﺪ‪‬ﺍ ﻣﻦ ﺍﳉﻨﺔ‪،‬‬
‫ﻓﲑﺍﳘﺎ ﲨﻴﻌ‪‬ﺎ‪ ،‬ﻗﺎﻝ ﻗﺘﺎﺩﺓ‪ :‬ﻭﺫﻛﺮ ﻟﻨﺎ ﺃﻧﻪ ﻳ‪‬ﻔﺴﺢ ﻟﻪ ﰲ ﻗﱪﻩ‪ ،‬ﰒ ﺭﺟﻊ ﺇﱃ ﺣﺪﻳﺚ ﺃﻧﺲ ﻗﺎﻝ‪ :‬ﻭﺃﻣﺎ‬
‫ﺍﳌﻨﺎﻓﻖ ﻭﺍﻟﻜﺎﻓﺮ ﻓﻴﻘﺎﻝ ﻟﻪ‪ :‬ﻣﺎ ﻛﻨﺖ ﺗﻘﻮﻝ ﰲ ﻫﺬﺍ ﺍﻟﺮﺟﻞ؟ ﻓﻴﻘﻮﻝ‪ :‬ﻻ ﺃﺩﺭﻱ‪ ،‬ﻛﻨﺖ ﺃﻗﻮﻝ ﻣﺎ‬
‫ﻳﻘﻮﻝ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﻴﻘﺎﻝ‪ :‬ﻻ ﺩﺭﻳﺖ ﻭﻻ ﺗﻠﻴﺖ‪ ،‬ﻭﻳ‪‬ﻀﺮﺏ ﲟﻄﺎﺭﻕ ﻣﻦ ﺣﺪﻳﺪ ﺿﺮﺑﺔ‪ ،‬ﻓﻴﺼﻴﺢ ﺻﻴﺤﺔ‬
‫ﻳﺴﻤﻌﻬﺎ ﻣﻦ ﻳﻠﻴﻪ ﻏﲑ ﺍﻟﺜﻘﻠﲔ(()‪.(٢‬‬
‫ﻭﻗﺪ ﺃﻧﻜﺮﺕ ﺑﻌﺾ ﺍﻟﻄﻮﺍﺋﻒ ﻭﺍﳌﺬﺍﻫﺐ ﻭﻗﻮﻉ ﻋﺬﺍﺏ ﺍﻟﻘﱪ ﻓﻤﻤﻦ ﺃﻧﻜﺮﻩ ﺍﳌﻼﺣﺪﺓ)‪ ،(٣‬ﻭﻣﻦ‬
‫ﲤﺬﻫﺐ ﲟﺬﻫﺐ ﺍﻟﻔﻼﺳﻔﺔ)‪ ،(٤‬ﻣﻦ ﺍﻹﺳﻼﻣﻴﲔ ﻭﺣﺠﺘﻬﻢ‪ :‬ﺃﻥ ﻋﺬﺍﺏ ﺍﻟﻘﱪ ﻟﻴﺲ ﻟﻪ ﺣﻘﻴﻘﺔ‪ ،‬ﻭﺃ‪‬ﻢ‬
‫ﺇﺫﺍ ﻛﺸﻔﻮﺍ ﺍﻟﻘﺒﻮﺭ ﻻ ﳚﺪﻭﻥ ﻓﻴﻬﺎ ﻣﻼﺋﻜﺔ ﻭﻻ ﺣﻴﺎﺕ‪ ،‬ﻭﻻ ﻧﲑﺍﻥ ﻭﻻ ﺷﻴﺌﹰﺎ ﳑﺎ ﺫﻛﺮ ﰲ ﻋﺬﺍﺏ‬
‫ﺍﻟﻘﺒﻮﺭ)‪.(٥‬‬

‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻄﺤﺎﻭﻳﺔ )‪.(٦١١-٦١٠ /٢‬‬

‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺍﻟﺸﻴﺨﺎﻥ‪ ،‬ﺍﻟﺒﺨﺎﺭﻱ ﻙ‪ :‬ﺍﳉﻨﺎﺋﺰ‪ ،‬ﺏ‪ :‬ﻣﺎ ﺟﺎﺀ ﰲ ﻋﺬﺍﺏ ﺍﻟﻘﱪ )‪ ،(١٣٠٨ /٤٦٢ /١‬ﻭﻣﺴﻠﻢ ﻙ‪ :‬ﺍﳉﻨﺔ ﻭﺻﻔﺔ‬
‫ﻧﻌﻴﻤﻬﺎ ﻭﺃﻫﻠﻬﺎ‪ ،‬ﺏ‪ :‬ﻋﺮﺽ ﻣﻘﻌﺪ ﺍﳌﻴﺖ ﻣﻦ ﺍﳉﻨﺔ ﺃﻭ ﺍﻟﻨﺎﺭ )‪.(٢٨٧٠ /٢٢٠١ /٤‬‬
‫)‪ (٣‬ﺍﻹﳊﺎﺩ‪ :‬ﻣﺬﻫﺐ ﻓﻠﺴﻔﻲ ﻳﻘﻮﻡ ﻋﻠﻰ ﺇﻧﻜﺎﺭ ﻭﺟﻮﺩ ﺍﷲ‪ ،‬ﻭﺃﻥ ﺍﻟﻜﻮﻥ ﻭﺟﺪ ﺑﻼ ﺧﺎﻟﻖ‪ ،‬ﻭﺃﻥ ﺍﳌﺎﺩﺓ ﺃﺯﻟﻴﺔ ﺃﺑﺪﻳﺔ ﻭﻫﻲ ﺍﳋﺎﻟﻖ‬
‫ﻭﺍﳌﺨﻠﻮﻕ‪ ،‬ﻭﻣﻦ ﺃﺑﺮﺯ ﺃﻋﻼﻡ ﺍﻹﳊﺎﺩ‪ :‬ﺍﻟﻴﻬﻮﺩﻱ )ﻛﺎﺭﻝ ﻣﺎﺭﻛﺲ(‪ ،‬ﻣﻦ ﻣﻌﺘﻘﺪﺍﺕ ﺍﻹﳊﺎﺩ ﺇﻧﻜﺎﺭ ﻣﻌﺠـﺰﺍﺕ ﺍﻷﻧﺒﻴـﺎﺀ‪،‬‬
‫ﻭﻋﺪﻡ ﺍﻻﻋﺘﺮﺍﻑ ﺑﺎﳌﻔﺎﻫﻴﻢ ﺍﻷﺧﻼﻗﻴﺔ )ﺃﺻﻮﻝ ﺍﻟﻔﺮﻕ ﻭﺍﻷﺩﻳﺎﻥ ﺹ‪ ،١٢٨-١٢٥ :‬ﺍﳌﻮﺳـﻮﻋﺔ ﺍﳌﻴـﺴﺮﺓ ﰲ ﺍﻷﺩﻳـﺎﻥ‬
‫ﻭﺍﳌﺬﺍﻫﺐ ﺍﳌﻌﺎﺻﺮﺓ ‪.(٨٠٥-٨٠٣ /٢‬‬
‫)‪ (٤‬ﺍﻟﻔﻠﺴﻔﺔ‪ :‬ﻛﻠﻤﺔ ﻳﻮﻧﺎﻧﻴﺔ ﻣﺮﻛﺒﺔ ﻣﻦ ﻛﻠﻤﺘﲔ )ﻓﻴﻼ( ﲟﻌﲎ ﺍﶈﺒﺔ ﻭ)ﺳﻮﻓﻴﺎ( ﻭﻣﻌﻨﺎﻫﺎ ﺍﳊﻜﻤﺔ ﻭﻣﺬﻫﺒﻬﻢ ﺃﻥ ﺍﷲ ‪ ‬ﻭﺟﻮﺩ‬
‫ﳎﺮﺩ ﻻ ﻣﺎﻫﻴﺔ ﻟﻪ ﻭﻻ ﺣﻘﻴﻘﺔ‪ ،‬ﻓﻼ ﻳﻌﻠﻢ ﺍﳉﺰﺋﻴﺎﺕ ﺑﺄﻋﻴﻨﻬﺎ‪ ،‬ﻭﻟﻴﺲ ﲟﻔﻌﻮﻝ ﻭﻻ ﳐﻠﻮﻕ ﻭﻻ ﻣﻘﺪﻭﺭ ﻋﻠﻴﻪ‪ ،‬ﻭﻳﻨﻔﻮﻥ ﻋﻨـﻪ‬
‫ﺳﺎﺋﺮ ﺍﻟﺼﻔﺎﺕ‪ ،‬ﻭﻻ ﻳﺆﻣﻨﻮﻥ ﺑﺎﻟﻜﺘﺐ ﻭﻻ ﺑﺎﻟﻴﻮﻡ ﺍﻵﺧﺮ )ﺍﳌﻠﻞ ﻭﺍﻟﻨﺤﻞ ‪ ،٤-٣ /٢‬ﺍﳌﻮﺳـﻮﻋﺔ ﺍﳌﻴـﺴﺮﺓ ﰲ ﺍﻷﺩﻳـﺎﻥ‬
‫ﻭﺍﳌﺬﺍﻫﺐ ﺍﳌﻌﺎﺻﺮﺓ ‪.(١١٠٨ /٢‬‬
‫)‪ (٥‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺘﺬﻛﺮﺓ )‪.(٢١٧ /١‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪٨٧‬‬
‫ﻭﺃﻧﻜﺮﻩ ﺃﻳﻀ‪‬ﺎ ﺍﳋﻮﺍﺭﺝ)‪ ،(١‬ﻭﺑﻌﺾ ﺍﳌﻌﺘﺰﻟﺔ)‪ ،(٢‬ﻭﻣﻦ ﻭﺍﻓﻘﻬﻢ‪ ،‬ﻭﺧﺎﻟﻔﻬﻢ ﰲ ﺫﻟﻚ ﺃﻛﺜﺮ‬
‫ﺍﳌﻌﺘﺰﻟﺔ‪ ،‬ﻭﲨﻴﻊ ﺃﻫﻞ ﺍﻟﺴﻨﺔ)‪.(٣‬‬
‫ﺍ ﳌﺮﺣﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺍﻟﺴﺎﻋﺔ ﻭﺃﺷﺮﺍﻃﻬﺎ‪:‬‬
‫ﺍﻹﳝﺎﻥ ﺑﻘﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ ﻣﻦ ﺃﻋﻈﻢ ﺃﻣﻮﺭ ﺍﻟﻐﻴﺐ ﺍﻟﱵ ﳚﺐ ﺍﻹﳝﺎﻥ ‪‬ﺎ‪ ،‬ﻭﻗﺪ ﺃﺧﱪﺕ ﻧﺼﻮﺹ‬
‫ﺍﻟﻮﺣﻴﲔ ﲢﻘﻖ ﻭﻗﻮﻋﻬﺎ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪* ) ( ' & % $ # " !﴿ :‬‬
‫‪ ،(٤)﴾+‬ﺑﻞ ﺩﻟﱠﺖ ﺑﻌﺾ ﺍﻟﻨﺼﻮﺹ ﻋﻠﻰ ﺍﻗﺘﺮﺍ‪‬ﺎ ﻭﺩﻧﻮ ﺃﺟﻠﻬﺎ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ‪|﴿ :‬‬
‫} ~ ﴾)‪ ،(٥‬ﻭﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ‪' & % $ # " !﴿ :‬‬
‫( ) * ‪ ،(٦)﴾3 2 1 0 / . - , +‬ﻭﺟﺎﺀ ﰲ ﺣﺪﻳﺚ ﺳﻬﻞ‬
‫‪ ‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪)) :‬ﺑﻌﺜﺖ ﺃﻧﺎ ﻭﺍﻟﺴﺎﻋﺔ ﻛﻬﺎﺗﲔ‪ ،‬ﻭﻳﺸﲑ ﺑﺄﹸﺻﺒﻌﻴﻪ ﻓﻴﻤﺪﳘﺎ(()‪،(٧‬‬
‫ﻓﺒﻌﺜﺔ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ‪ ‬ﺗﻌﺪ ﻣﻦ ﻋﻼﻣﺎﺕ ﻗﺮﺏ ﺍﻟﺴﺎﻋﺔ‪ ،‬ﻛﻤﺎ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺍﻟﻨﱯ ‪ ‬ﰲ ﻗﺒﺾ‬

‫)‪ (١‬ﺍﳋﻮﺍﺭﺝ‪ :‬ﻣﻦ ﺃﻭﺍﺋﻞ ﺍﻟﻔﺮﻕ ﺍﻟﱵ ﻇﻬﺮﺕ ﰲ ﺗﺎﺭﻳﺦ ﺍﻹﺳﻼﻡ‪ ،‬ﻳﻌﺘﻤﺪ ﻣﺬﻫﺒﻬﻢ ﻋﻠﻰ ﺍﳋﺮﻭﺝ ﻋﻠﻰ ﺍﻹﻣﺎﻡ ﺍﳊﻖ ﻭﺗﻜﻔـﲑ‬
‫ﻣﺮﺗﻜﺐ ﺍﻟﻜﺒﲑﺓ‪ ،‬ﻭﺍﺳﺘﺤﻼﻝ ﻗﺘﻞ ﺍﳌﺴﻠﻤﲔ ﻭﺗﻜﻔﲑ ﺑﻌﺾ ﺍﻟﺼﺤﺎﺑﺔ )ﺗﺎﺭﻳﺦ ﺍﳌﺬﺍﻫﺐ ﺍﻹﺳﻼﻣﻴﺔ ‪ ،٢٧٢-٢٧١‬ﺃﺻﻮﻝ‬
‫ﺍﻟﻔﺮﻕ ﻭﺍﻷﺩﻳﺎﻥ ﺹ‪.(٢٩ :‬‬
‫)‪ (٢‬ﺍﳌﻌﺘﺰﻟﺔ‪ :‬ﻓﺮﻗﺔ ﺇﺳﻼﻣﻴﺔ ﻧﺸﺄﺕ ﰲ ﺃﻭﺍﺧﺮ ﺍﻟﻌﺼﺮ ﺍﻷﻣﻮﻱ‪ ،‬ﺍﻋﺘﻤﺪﺕ ﻋﻠﻰ ﺍﻟﻌﻘﻞ ﺍ‪‬ﺮﺩ ﰲ ﻓﻬﻢ ﺍﻟﻌﻘﻴـﺪﺓ؛ ﳑـﺎ ﺃﺩﻯ ﺇﱃ‬
‫ﺍﳓﺮﺍﻓﻬﺎ‪ ،‬ﻣﻦ ﺃﺑﺮﺯ ﻣﻌﺘﻘﺪﺍ‪‬ﺎ‪ :‬ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺍﻹﻧﺴﺎﻥ ﳐﺘﺎﺭ ﺑﺸﻜﻞ ﻣﻄﻠﻖ‪ ،‬ﳍﻢ ﺃﺻﻮﻝ ﲬﺴﺔ ﰲ ﺍﻻﻋﺘﻘﺎﺩ ﻫﻲ‪:‬‬
‫‪ -١‬ﺍﻟﺘﻮﺣﻴﺪ ﻭﻗﺪ ﺑﻨﻮﺍ ﻋﻠﻴﻪ ﻋﻘﺎﺋﺪ ﺑﺎﻃﻠﺔ‪ ،‬ﻣﻨﻬﺎ ﺍﺳﺘﺤﺎﻟﺔ ﺭﺅﻳﺔ ﺍﷲ‪ ،‬ﻭﻧﻔﻲ ﺍﻟﺼﻔﺎﺕ ﻋﻨﻪ ‪.‬‬
‫‪ -٢‬ﺍﻟﻌﺪﻝ‪ ،‬ﻭﻳﻘﺼﺪﻭﻥ ﺑﻪ ﺃﻥ ﺍﷲ ﻻ ﳜﻠﻖ ﺃﻓﻌﺎﻝ ﺍﻟﻌﺒﺎﺩ‪.‬‬
‫‪ -٣‬ﺍﻟﻮﻋﺪ ﻭﺍﻟﻮﻋﻴﺪ‪ ،‬ﻭﻳﻘﺼﺪﻭﻥ ﺑﻪ ﺃﻥ ﺍﷲ ﻻ ﻳﻐﻔﺮ ﳌﺮﺗﻜﺐ ﺍﻟﻜﺒﲑﺓ ﺇﻻ ﺃﻥ ﻳﺘﻮﺏ‪.‬‬
‫‪ -٤‬ﺍﳌﻨـﺰﻟﺔ ﺑﲔ ﺍﳌﻨـﺰﻟﺘﲔ‪ :‬ﻭﺗﻌﲏ ﺃﻥ ﻣﺮﺗﻜﺐ ﺍﻟﻜﺒﲑﺓ ﰲ ﻣﻨـﺰﻟﺔ ﺑﲔ ﺍﻹﳝﺎﻥ ﻭﺍﻟﻜﻔﺮ‪.‬‬
‫‪ -٥‬ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ‪ :‬ﻭﻳﻌﻨﻮﻥ ﺑﻪ ﻭﺟﻮﺏ ﺍﳋﺮﻭﺝ ﻋﻠﻰ ﺍﳊﺎﻛﻢ ﺇﺫﺍ ﺧﺎﻟﻒ )ﺍﳌﻠﻞ ﻭﺍﻟﻨﺤﻞ ‪،٤٦ /١‬‬
‫ﺃﺻﻮﻝ ﺍﻟﻔﺮﻕ ﻭﺍﻷﺩﻳﺎﻥ ‪.(٤٦ -٤٣‬‬
‫)‪ (٣‬ﻳﻨﻈﺮ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪.(٢٣٣ /٣‬‬
‫)‪ (٤‬ﻏﺎﻓﺮ‪.(٥٩) :‬‬
‫)‪ (٥‬ﺍﻟﻘﻤﺮ‪.(١) :‬‬
‫)‪ (٦‬ﺍﻷﻧﺒﻴﺎﺀ‪.(٢-١) :‬‬
‫)‪ (٧‬ﺃﺧﺮﺟﻪ ﺍﻟﺸﻴﺨﺎﻥ ﺍﻟﺒﺨﺎﺭﻱ ﻙ‪ :‬ﺍﻟﺮﻗﺎﻕ‪ ،‬ﺏ‪ :‬ﻗﻮﻝ ﺍﻟﻨﱯ ‪ :‬ﺑﻌﺜﺖ ﺃﻧﺎ ﻭﺍﻟـﺴﺎﻋﺔ ﻛﻬـﺎﺗﲔ )‪(٦١٣٨ /٢٣٨٥ /٥‬‬
‫ﻭﻣﺴﻠﻢ ﻙ‪ :‬ﺍﻟﻔﱳ‪ ،‬ﺏ‪ :‬ﻗﺮﺏ ﺍﻟﺴﺎﻋﺔ )‪.(٢٩٥١ /٢٢٦٩ /٤‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪٨٨‬‬
‫ﺃﹸﺻﺒﻌﻴﻪ ﺇﺷﺎﺭﺓ ﻟﻠﻘﺮﺏ ﻭﺍﻟﺘﺘﺎﺑﻊ‪.‬‬
‫ﻭﻗﺪ ﺃﺧﻔﻰ ﺍﷲ ‪ ‬ﻭﻗﺖ ﺍﻟﺴﺎﻋﺔ‪ ،‬ﻭﰲ ﺫﻟﻚ ﺣﻜﻤﺔ ﺗﺘﻌﻠﻖ ﺑﺼﻼﺡ ﺍﻟﻌﺒﺎﺩ؛ ﻷﻥ ﺍﻟﻌﺒﺪ ﺇﺫﺍ‬
‫ﺍﺳﺘﻴﻘﻦ ﻭﻗﻮﻉ ﺷﻲﺀ ﰲ ﺍﳌﺴﺘﻘﺒﻞ ﻟﻜﻨﻪ ﻻ ﻳﻌﻠﻢ ﲢﺪﻳﺪ ﻭﻗﺘﻪ ﺟﻌﻠﻪ ﺫﻟﻚ ﻣﺘﺮﻗﺒ‪‬ﺎ ﻣﺴﺘﻌﺪ‪‬ﺍ ﻗﺒﻞ‬
‫ﺣﻠﻮﻟﻪ ﺑﺰﻣﻦ)‪.(١‬‬
‫ﻓﻤﻦ ﺯﻋﻢ ﺃﻥ ﺍﻟﺴﺎﻋﺔ ﺳﺘﻘﻊ ﰲ ﻋﺎﻡ ﺑﻌﻴﻨﻪ ﻓﻘﺪ ﺃﻋﻈﻢ ﻋﻠﻰ ﺍﷲ ﺍﻟﻔﺮﻳﺔ‪ ،‬ﺇﺫ ﻟﻮ ﻛﺎﻥ ﻷﺣﺪ‬
‫ﺇﺣﺎﻃﺔ ﺑﻮﻗﺘﻬﺎ ﻟﻜﺎﻥ ﻟﻨﺒﻴﻨﺎ ‪ ‬ﻭﳉﱪﻳﻞ ‪ ‬ﺍﻟﺴﺒﻖ ﰲ ﺫﻟﻚ‪ ،‬ﻟﻜﻦ ﺍﷲ ‪ -‬ﺟﻞ ﻭﻋﻼ ‪ -‬ﺃﺭﺷﺪﻧﺎ‬
‫ﺇﱃ ﺑﻌﺾ ﺍﻷﺷﺮﺍﻁ ﻭﺍﻟﻌﻼﻣﺎﺕ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﻗﺮﺏ ﻭﻗﺘﻬﺎ ﰲ ﺃﺣﺎﺩﻳﺚ ﻛﺜﲑﺓ ﻭﺭﺩ ﻓﻴﻬﺎ ﺗﻌﺪﺍﺩ‬
‫ﳉﻤﻠﺔ ﻣﻦ ﺃﺷﺮﺍﻁ ﺍﻟﺴﺎﻋﺔ‪ ،‬ﻭﻣﻨﻬﺎ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ ‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻗﺎﻝ‪)) :‬ﻻ ﺗﻘﻮﻡ‬
‫ﺍﻟﺴﺎﻋﺔ ﺣﱴ ﺗﻘﺘﺘﻞ ﻓﺌﺘﺎﻥ ﻋﻈﻴﻤﺘﺎﻥ‪ ،‬ﻳﻜﻮﻥ ﺑﻴﻨﻬﻤﺎ ﻣﻘﺘﻠﺔ ﻋﻈﻴﻤﺔ ﺩﻋﻮ‪‬ﻤﺎ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﺣﱴ ﻳ‪‬ﺒﻌﺚ‬
‫ﺩﺟ‪‬ﺎﻟﻮﻥ ﻛﺬﹼﺍﺑﻮﻥ ﻗﺮﻳﺐ ﻣﻦ ﺛﻼﺛﲔ‪ ،‬ﻛﻠﻬﻢ ﻳﺰﻋﻢ ﺃﻧﻪ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻭﺣﱴ ﻳ‪‬ﻘﺒﺾ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺗﻜﺜﺮ‬
‫ﺍﻟﺰﻻﺯﻝ‪ ،‬ﻭﻳﺘﻘﺎﺭﺏ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﻭﺗﻈﻬﺮ ﺍﻟﻔﱳ‪ ،‬ﻭﻳﻜﺜﺮ ﺍﳍﺮﺝ ﻭﻫﻮ ﺍﻟﻘﺘﻞ‪ ،‬ﻭﺣﱴ ﻳﻜﺜﺮ ﻓﻴﻜﻢ ﺍﳌﺎﻝ‬
‫ﻓﻴﻔﻴﺾ‪ ،‬ﺣﱴ ﻳﻬﻢ)‪ (٢‬ﺭﺏ ﺍﳌﺎﻝ ﻣﻦ ﻳﻘﺒﻞ ﺻﺪﻗﺘﻪ‪ ،‬ﻭﺣﱴ ﻳﻌﺮﺿﻪ ﻓﻴﻘﻮﻝ ﺍﻟﺬﻱ ﻳﻌﺮﺿﻪ ﻋﻠﻴﻪ ﻻ‬
‫ﺇﺭﺏ)‪ (٣‬ﱄ ﺑﻪ‪ ،‬ﻭﺣﱴ ﻳﺘﻄﺎﻭﻝ ﺍﻟﻨﺎﺱ ﰲ ﺍﻟﺒﻨﻴﺎﻥ‪ ،‬ﻭﺣﱴ ﳝﺮ ﺍﻟﺮﺟﻞ ﺑﻘﱪ ﺍﻟﺮﺟﻞ ﻓﻴﻘﻮﻝ‪ :‬ﻳﺎ ﻟﻴﺘﲏ‬
‫ﻣﻜﺎﻧﻪ‪ ،‬ﻭﺣﱴ ﺗﻄﻠﻊ ﺍﻟﺸﻤﺲ ﻣﻦ ﻣﻐﺮ‪‬ﺎ؛ ﻓﺈﺫﺍ ﻃﻠﻌﺖ ﻭﺭﺁﻫﺎ ﺍﻟﻨﺎﺱ ﻳﻌﲏ ﺁﻣﻨﻮﺍ ﺃﲨﻌﻮﻥ ﺑﺬﻟﻚ‬
‫ﺣﻴﺚ ﴿ ‪ ،(٤)﴾B A @ ? > = < ; : 9 8 7 6 5‬ﻭﻟﺘﻘﻮﻣﻦ ﺍﻟﺴﺎﻋﺔ‬
‫ﻭﻗﺪ ﻧﺸﺮ ﺍﻟﺮﺟﻼﻥ ﺛﻮ‪‬ﻤﺎ ﺑﻴﻨﻬﻤﺎ ﻓﻼ ﻳﺘﺒﺎﻳﻌﺎﻧﻪ ﻭﻻ ﻳﻄﻮﻳﺎﻧﻪ‪ ،‬ﻭﻟﺘﻘﻮﻣﻦ ﺍﻟﺴﺎﻋﺔ ﻭﻗﺪ ﺍﻧﺼﺮﻑ‬
‫ﺍﻟﺮﺟﻞ ﺑﻠﱭ ﻟﻘﺤﺘﻪ)‪ (٥‬ﻓﻼ ﻳﻄﻌﻤﻪ‪ ،‬ﻭﻟﺘﻘﻮﻣﻦ ﺍﻟﺴﺎﻋﺔ ﻭﻫﻮ ﻳﻠﻴﻂ)‪ (٦‬ﺣﻮﺿﻪ ﻓﻼ ﻳﺴﻘﻲ ﻓﻴﻪ‪،‬‬

‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻌﻘﻴﺪﺓ ﰲ ﺿﻮﺀ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ‪ -‬ﺍﻟﻘﻴﺎﻣﺔ ﺍﻟﺼﻐﺮﻯ ‪)-‬ﺹ‪.(١٢٦ :‬‬
‫)‪ (٢‬ﻳﻬﻢ‪ :‬ﺃﻱ ﻣﺎ ﻳﺸﻐﻞ ﺍﻟﻘﻠﺐ ﻣﻦ ﺃﻣﺮ ﻳﻬﻢ ﺑﻪ )ﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﺉ ‪.(٢٧٢ /٨‬‬
‫)‪ (٣‬ﺃﻱ ﻻ ﺣﺎﺟﺔ ﱄ ﻓﻴﻪ )ﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﺉ ‪.(٢٧٢ /٨‬‬
‫)‪ (٤‬ﺍﻷﻧﻌﺎﻡ‪.(١٥٨) :‬‬
‫)‪ (٥‬ﺑﻜﺴﺮ ﺍﻟﻼﻡ ﻭﻫﻲ ﺍﻟﻨﺎﻗﺔ ﺍﳊﻠﻮﺏ )ﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﺉ ‪.(٩٢ /٢٣‬‬
‫)‪ (٦‬ﻳﻠﻴﻂ‪ :‬ﻳﻘﺎﻝ‪ :‬ﺃﻻﻁ ﺣﻮﺿﻪ ﺇﺫﺍ ﺳﺪﺭﻩ ﺃﻱ ﲨﻊ ﺣﺠﺎﺭﻩ ﻓﺼﲑﻫﺎ ﻛﺎﳊﻮﺽ‪ ،‬ﰒ ﺳﺪ ﻣﺎ ﺑﻴﻨﻬﺎ ﻣﻦ ﺍﻟﻔﹸﺮﺝ ﺑﺎﳌﺪﺭ ﻭﳓـﻮﻩ‬
‫ﻟﻴﻨﺤﺒﺲ ﺍﳌﺎﺀ )ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪.(٣٥٧ /١١‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪٨٩‬‬
‫ﻭﻟﺘﻘﻮﻣﻦ ﺍﻟﺴﺎﻋﺔ ﻭﻗﺪ ﺭﻓﻊ ﺃﹶﻛﻠﺘﻪ ﺇﱃ ﻓﻴﻪ ﻓﻼ ﻳﻄﻌﻤﻬﺎ(()‪ ،(١‬ﻭﻛﺬﻟﻚ ﺣﺪﻳﺚ ﻋﻮﻑ ﺑﻦ ﻣﺎﻟﻚ‬
‫‪ ‬ﻗﺎﻝ‪ :‬ﺃﺗﻴﺖ ﺍﻟﻨﱯ ‪ ‬ﰲ ﻏﺰﻭﺓ ﺗﺒﻮﻙ ﻭﻫﻮ ﰲ ﻗﺒﺔ ﻣﻦ ﺃﺩﻡ)‪ (٢‬ﻓﻘﺎﻝ‪)) :‬ﺍﻋﺪﺩ ﺳﺘ‪‬ﺎ ﺑﲔ ﻳﺪﻱ‬
‫ﺍﻟﺴﺎﻋﺔ‪ ،‬ﻣﻮﺗِﻲ‪ ،‬ﰒ ﻓﺘﺢ ﺑﻴﺖ ﺍﳌﻘﺪﺱ‪ ،‬ﰒ ﻣﻮﺗﺎﻥ ﻳﺄﺧﺬ ﻓﻴﻜﻢ ﻛﻘﻌﺎﺹ)‪ (٣‬ﺍﻟﻐﻨﻢ‪ ،‬ﰒ ﺍﺳﺘﻔﺎﺿﺔ‬
‫ﺍﳌﺎﻝ ﺣﱴ ﻳ‪‬ﻌﻄﻰ ﺍﻟﺮﺟﻞ ﻣﺎﺋﺔ ﺩﻳﻨﺎﺭ ﻓﻴﻈﻞ ﺳﺎﺧﻄﹰﺎ‪ ،‬ﰒ ﻓﺘﻨﺔ ﻻ ﻳﺒﻘﻰ ﺑﻴﺖ ﻣﻦ ﺍﻟﻌﺮﺏ ﺇﻻ ﺩﺧﻠﺘﻪ‪،‬‬
‫ﰒ ﻫﺪﻧﺔ ﺗﻜﻮﻥ ﺑﻴﻨﻜﻢ ﻭﺑﲔ ﺑﲏ ﺍﻷﺻﻔﺮ ﻓﻴﻐﺪﺭﻭﻥ ﻓﻴﺄﺗﻮﻧﻜﻢ ﲢﺖ ﲦﺎﻧﲔ ﻏﺎﻳﺔ)‪ (٤‬ﲢﺖ ﻛﻞ ﻏﺎﻳﺔ‬
‫ﺍﺛﻨﺎ ﻋﺸﺮ ﺃﻟﻔﹰﺎ(()‪.(٥‬‬
‫ﻓﻬﺬﺍﻥ ﺍﳊﺪﻳﺜﺎﻥ ﰲ ﺃﺷﺮﺍﻁ ﺍﻟﺴﺎﻋﺔ ﺍﻟﺼﻐﺮﻯ‪ ،‬ﺃﻣﺎ ﺃﺷﺮﺍﻃﻬﺎ ﺍﻟﻜﱪﻯ ﻓﻘﺪ ﻭﺭﺩﺕ ﰲ ﺣﺪﻳﺚ‬
‫ﺣﺬﻳﻔﺔ ﺑﻦ ﺃﹸﺳﻴﺪ ﺍﻟﻐﻔﺎﺭﻱ ‪ ‬ﻗﺎﻝ‪)) :‬ﺍﻃﹼﻠﻊ ﺍﻟﻨﱯ ‪ ‬ﻋﻠﻴﻨﺎ ﻭﳓﻦ ﻧﺘﺬﺍﻛﺮ ﻓﻘﺎﻝ‪ :‬ﻣﺎ ﺗﺬﺍﻛﺮﻭﻥ؟‬
‫ﻗﺎﻟﻮﺍ‪ :‬ﻧﺬﻛﺮ ﺍﻟﺴﺎﻋﺔ‪ ،‬ﻗﺎﻝ‪ :‬ﺇ‪‬ﺎ ﻟﻦ ﺗﻘﻮﻡ ﺣﱴ ﺗﺮﻭﻥ ﻗﺒﻠﻬﺎ ﻋﺸﺮ ﺁﻳﺎﺕ؛ ﻓﺬﻛﺮ ﺍﻟﺪﺧ‪‬ﺎﻥ‪،‬‬
‫ﻭﺍﻟﺪﺟ‪‬ﺎﻝ‪ ،‬ﻭﺍﻟﺪ‪‬ﺍﺑﺔ‪ ،‬ﻭﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ ﻣﻦ ﻣﻐﺮ‪‬ﺎ‪ ،‬ﻭﻧﺰﻭﻝ ﻋﻴﺴﻰ ﺑﻦ ﻣﺮﱘ ‪ ،‬ﻭﻳﺄﺟﻮﺝ‬
‫ﻭﻣﺄﺟﻮﺝ‪ ،‬ﻭﺛﻼﺛﺔ ﺧﺴﻮﻑ ﺧﺴﻒ ﺑﺎﳌﺸﺮﻕ ﻭﺧﺴﻒ ﺑﺎﳌﻐﺮﺏ ﻭﺧﺴﻒ ﲜﺰﻳﺮﺓ ﺍﻟﻌﺮﺏ‪ ،‬ﻭﺁﺧﺮ‬
‫ﺫﻟﻚ ﻧﺎﺭ ﲣﺮﺝ ﻣﻦ ﺍﻟﻴﻤﻦ ﺗﻄﺮﺩ ﺍﻟﻨﺎﺱ ﺇﱃ ﳏﺸﺮﻫﻢ(()‪.(٦‬‬
‫ﻓﻬﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﻭﻏﲑﻫﺎ ﳑﺎ ﻭﺭﺩ ﰲ ﺫﻛﺮ ﺃﺷﺮﺍﻁ ﺍﻟﺴﺎﻋﺔ ﻗﺪ ﲨﻊ ﺍﻟﻌﻠﻤﺎﺀ ‪ -‬ﺭﲪﻬﻢ ﺍﷲ ‪-‬‬
‫ﻣﺎ ﺟﺎﺀ ﻓﻴﻬﺎ ﻣﻦ ﺃﺷﺮﺍﻁ ﻭﻗﺴﻤﻮﻫﺎ ﺇﱃ ﻗﺴﻤﲔ‪:‬‬
‫ﺍﻷﻭﻝ‪ :‬ﺃﺷﺮﺍﻁ ﺍﻟﺴﺎﻋﺔ ﺍﻟﺼﻐﺮﻯ‪:‬‬
‫ﻭﻳﻘﺼﺪ ‪‬ﺎ ﻋﻼﻣﺎﺕ ﺍﻟﺴﺎﻋﺔ ﺍﻟﱵ ﻭﻗﻌﺖ ﻭﺍﻧﻘﻀﺖ‪ ،‬ﺃﻭ ﺍﻟﱵ ﻭﻗﻌﺖ ﻭﻻ ﺗﺰﺍﻝ ﻣﺴﺘﻤﺮﺓ‪ ،‬ﻭﻗﺪ‬
‫ﻳﺘﻜﺮﺭ ﻭﻗﻮﻋﻬﺎ‪ ،‬ﺃﻭ ﺍﻟﱵ ﱂ ﺗﻘﻊ ﺑﻌﺪ‪.‬‬

‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺸﻴﺨﺎﻥ ﺍﻟﺒﺨﺎﺭﻱ ﻙ‪ :‬ﺍﻟﻔﱳ‪ ،‬ﺏ‪ :‬ﺧﺮﻭﺝ ﺍﻟﻨﺎﺭ )‪ (٦٧٠٤ /٢٦٠٥ /٦‬ﻭﻣﺴﻠﻢ ﻙ‪ :‬ﺍﻟﻔﱳ ﻭﺃﺷﺮﺍﻁ ﺍﻟﺴﺎﻋﺔ‪،‬‬
‫ﺏ‪ :‬ﻗﺮﺏ ﺍﻟﺴﺎﻋﺔ )‪.(٢٩٥٤ /٢٢٧٠ /٤‬‬
‫)‪ (٢‬ﺍﻟﻘﺒﺔ‪ :‬ﻛﻞ ﺑﻨﺎﺀ ﻣﺪﻭﺭ‪ ،‬ﻭﺍﳉﻤﻊ ﻗﺒﺎﺏ‪ ،‬ﻭﺍﻷﺩﻡ‪ :‬ﺍﳉﻠﺪ ﺍﳌﺪﺑﻮﻍ )ﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﺉ ‪.(٩٩ /١٥‬‬
‫)‪ (٣‬ﻛﻘﻌﺎﺹ ﺍﻟﻐﻨﻢ‪ :‬ﺩﺍﺀ ﻳﺄﺧﺬ ﺍﻟﺪﻭﺍﺏ ﻓﻴﺴﻴﻞ ﻣﻦ ﺃﻧﻮﻓﻬﺎ ﺷﻲﺀ‪ ،‬ﻓﺘﻤﻮﺕ ﻓﺠﺄﺓ )ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪.(٢٧٨ /٦‬‬
‫)‪ (٤‬ﻏﺎﻳﺔ‪ :‬ﺍﻟﺮﺍﻳﺔ ﺗﺮﻓﻊ ﻟﺮﺅﺳﺎﺀ ﺍﳉﻴﺶ )ﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ‪.(١٠٠ /١٥‬‬
‫)‪ (٥‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ ﻙ‪ :‬ﺍﳉﻬﺎﺩ ﻭﺍﻟﺴﲑ‪ ،‬ﺏ‪ :‬ﻣﺎ ﳛﺬﺭ ﻣﻦ ﺍﻟﻐﺪﺭ )‪.(٣٠٠٥ /١١٥٩ /٣‬‬
‫)‪ (٦‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﻙ‪ :‬ﺍﻟﻔﱳ ﻭﺃﺷﺮﺍﻁ ﺍﻟﺴﺎﻋﺔ‪ ،‬ﺏ‪ :‬ﰲ ﺍﻵﻳﺎﺕ ﺍﻟﱵ ﺗﻜﻮﻥ ﻗﺒﻞ ﻗﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ )‪.(٢٩٠١ /٢٢٢٥ /٤‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪٩٠‬‬
‫ﺍﻟﺜﺎﱐ‪ :‬ﺃﺷﺮﺍﻁ ﺍﻟﺴﺎﻋﺔ ﺍﻟﻜﱪﻯ‪:‬‬
‫»ﻭﻫﻲ ﺍﻷﻣﻮﺭ ﺍﻟﻌﻈﺎﻡ ﺍﻟﱵ ﺗﻈﻬﺮ ﻗﺮﺏ ﻗﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ‪ ،‬ﻭﺗﻜﻮﻥ ﻏﲑ ﻣﻌﺘﺎﺩﺓ ﺍﻟﻮﻗﻮﻉ«)‪.(١‬‬
‫ﻭﺳﺄﺫﻛﺮ ﻫﻨﺎ ﺑﻌﻀ‪‬ﺎ ﻣﻦ ﻫﺬﻩ ﺍﻟﻌﻼﻣﺎﺕ ﺑﺈﳚﺎﺯ)‪:(٢‬‬
‫ﻣﻦ ﺃﺷﺮﺍﻁ ﺍﻟﺴﺎﻋﺔ ﺍﻟﺼﻐﺮﻯ‪:‬‬
‫‪ - ١‬ﺑﻌﺜﺔ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﻭﻭﻓﺎﺗﻪ‪.‬‬
‫‪ - ٢‬ﺍﻧﺸﻘﺎﻕ ﺍﻟﻘﻤﺮ‪.‬‬
‫‪ - ٣‬ﻧﺎﺭ ﺍﳊﺠﺎﺯ ﺍﻟﱵ ﺃﺿﺎﺀﺕ ﺃﻋﻨﺎﻕ ﺍﻹﺑﻞ ﺑﺒﺼﺮﻯ‪.‬‬
‫‪ - ٤‬ﺗﻮﻗﻒ ﺍﳉﺰﻳﺔ ﻭﺍﳋﺮﺍﺝ‪.‬‬
‫‪ - ٥‬ﺍﻟﻔﺘﻮﺣﺎﺕ ﻭﺍﳊﺮﻭﺏ‪.‬‬
‫‪ - ٦‬ﺧﺮﻭﺝ ﺍﻟﺪﺟ‪‬ﺎﻟﲔ ﺃﺩﻋﻴﺎﺀ ﺍﻟﻨﺒﻮﺓ‪.‬‬
‫‪ - ٧‬ﺍﻟﻔﱳ‪.‬‬
‫‪ - ٨‬ﺇﺳﻨﺎﺩ ﺍﻷﻣﺮ ﺇﱃ ﻏﲑ ﺃﻫﻠﻪ‪.‬‬
‫‪ - ٩‬ﻓﺴﺎﺩ ﺍﳌﺴﻠﻤﲔ‪.‬‬
‫‪ -١٠‬ﻭﻻﺩﺓ ﺍﻷﻣﺔ ﺭﺑﺘﻬﺎ‪ ،‬ﻭﺗﻄﺎﻭﻝ ﺍﳊﻔﺎﺓ ﺍﻟﻌﺮﺍﺓ ﺭﻋﺎﺓ ﺍﻟﺸﺎﺓ ﰲ ﺍﻟﺒﻨﻴﺎﻥ‪.‬‬
‫‪ -١١‬ﺗﺪﺍﻋﻲ ﺍﻷﻣﻢ ﻋﻠﻰ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬
‫‪ -١٢‬ﺍﺳﺘﻔﺎﺿﺔ ﺍﳌﺎﻝ‪.‬‬
‫‪ -١٣‬ﺍﳋﺴﻒ‪ ،‬ﻭﺍﻟﻘﺬﻑ‪ ،‬ﻭﺍﳌﺴﺦ ﺍﻟﺬﻱ ﻳﻌﺎﻗﺐ ﺍﷲ ﺑﻪ ﺃﻗﻮﺍﻣ‪‬ﺎ ﻣﻦ ﻫﺬﻩ ﺍﻷﻣﺔ‪.‬‬
‫‪ -١٤‬ﺗﺴﻠﻴﻢ ﺍﳋﺎﺻﺔ‪ ،‬ﻭﻓﺸﻮ ﺍﻟﺘﺠﺎﺭﺓ ﻭﻗﻄﻊ ﺍﻷﺭﺣﺎﻡ‪.‬‬
‫‪ -١٥‬ﺷﺮﻃﺔ ﺁﺧﺮ ﺍﻟﺰﻣﺎﻥ ﺍﻟﺬﻳﻦ ﳚﻠﺪﻭﻥ ﺍﻟﻨﺎﺱ‪.‬‬
‫‪ -١٦‬ﺍﻧﺘﻔﺎﺥ ﺍﻷﻫﻠﺔ‪.‬‬
‫‪ -١٧‬ﺇﺧﺮﺍﺝ ﺍﻷﺭﺽ ﻛﻨﻮﺯﻫﺎ‪.‬‬

‫)‪ (١‬ﺃﺷﺮﺍﻁ ﺍﻟﺴﺎﻋﺔ )ﺹ‪.(٧٧ :‬‬

‫)‪ (٢‬ﻟﻼﺳﺘﺰﺍﺩﺓ ﰲ ﻣﻮﺿﻮﻉ ﺃﺷﺮﺍﻁ ﺍﻟﺴﺎﻋﺔ ﻳﺮﺟﻊ ﺇﱃ ﺑﻌﺾ ﺍﳌﺮﺍﺟﻊ ﺍﳌﺘﺨﺼﺼﺔ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻭﻣﻦ ﺃﺷـﻬﺮﻫﺎ‪) :‬ﺍﻟﺒﺪﺍﻳـﺔ‬
‫ﻭﺍﻟﻨﻬﺎﻳﺔ ﻻﺑﻦ ﻛﺜﲑ(‪) ،‬ﺍﻹﺷﺎﻋﺔ ﻷﺷﺮﺍﻁ ﺍﻟﺴﺎﻋﺔ‪ ،‬ﳏﻤﺪ ﺍﻟﺒﺰﺭﳒﻲ(‪) ،‬ﺇﲢﺎﻑ ﺍﳉﻤﺎﻋﺔ‪ ،‬ﲪﻮﺩ ﺍﻟﺘـﻮﳚﺮﻱ(‪) ،‬ﺃﺷـﺮﺍﻁ‬
‫ﺍﻟﺴﺎﻋﺔ‪ ،‬ﻳﻮﺳﻒ ﺍﻟﻮﺍﺑﻞ(‪) ،‬ﺍﻟﻌﻘﻴﺪﺓ ﰲ ﺿﻮﺀ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻋﻤﺮ ﺍﻷﺷﻘﺮ(…ﻭﻏﲑﻫﺎ‪.‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪٩١‬‬
‫‪ -١٨‬ﺧﺮﻭﺝ ﺍﳌﻬﺪﻱ…ﻭﻏﲑﻫﺎ‪.‬‬
‫ﻣﻦ ﺃﺷﺮﺍﻁ ﺍﻟﺴﺎﻋﺔ ﺍﻟﻜﱪﻯ‪:‬‬
‫‪ -١‬ﺍﻟﺪﺧﺎﻥ‪.‬‬
‫‪ -٢‬ﺧﺮﻭﺝ ﺍﻟﺪﺟ‪‬ﺎﻝ‪.‬‬
‫‪ -٣‬ﻧﺰﻭﻝ ﻋﻴﺴﻰ ‪.‬‬
‫‪ -٤‬ﺧﺮﻭﺝ ﻳﺄﺟﻮﺝ ﻭﻣﺄﺟﻮﺝ‪.‬‬
‫‪ -٥‬ﻫﺪﻡ ﺍﻟﻜﻌﺒﺔ‪.‬‬
‫‪ -٦‬ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ ﻣﻦ ﻣﻐﺮ‪‬ﺎ‪.‬‬
‫‪ -٧‬ﺧﺮﻭﺝ ﺍﻟﺪﺍﺑ‪‬ﺔ‪.‬‬
‫‪ -٨‬ﺍﻟﻨﺎﺭ ﺍﻟﱵ ﲢﺸﺮ ﺍﻟﻨﺎﺱ‪.‬‬
‫ﺍﳌﺮﺣﻠﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺍﻟﻨﻔﺦ ﰲ ﺍﻟﺼﻮﺭ‪:‬‬
‫ﺇﻥ ﺍﳊﻴﺎﺓ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﺭﺽ ﺗﺴﲑ ﰲ ﻧﺴﻖ ﻋﺠﻴﺐ ﻳﺪﺑ‪‬ﺮﻩ ﺧﺎﻟﻖ ﺍﻟﻜﻮﻥ ‪ ،‬ﻭﺣﻴﻨﻤﺎ ﻳﺄﺫﻥ‬
‫ﺍﳌﹸﺪﺑ‪‬ﺮ ﺳﺒﺤﺎﻧﻪ ﺑﺄﻥ ﺗﻨﺘﻬﻲ ﺍﳊﻴﺎﺓ ﻳﺄﻣﺮ ﻣﻼﺋﻜﺘﻪ ﺑﺎﻟﻨﻔﺦ ﰲ ﺍﻟﺼﻮﺭ‪ ،‬ﻭﻗﺪ ﻋﺮ‪‬ﻓﻪ ﺍﻟﻨﱯ ‪ ‬ﰲ ﺣﺪﻳﺚ‬
‫ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ‪ ‬ﻗﺎﻝ‪)) :‬ﺟﺎﺀ ﺃﻋﺮﺍﰊ ﺇﱃ ﺍﻟﻨﱯ ‪ ‬ﻓﻘﺎﻝ‪ :‬ﻣﺎ ﺍﻟﺼﻮﺭ؟ ﻗﺎﻝ‪:‬‬
‫ﺍﻟﺼﻮﺭ ﻗﺮﻥ ﻳﻨﻔﺦ ﻓﻴﻪ(()‪.(١‬‬
‫ﻭﺍﻟﻨﻔﺦ ﰲ ﺍﻟﺼﻮﺭ ﻳﺼﻌﻖ ﺑﻪ ﻛﻞ ﻣﻦ ﰲ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﺇﻻ ﻣﻦ ﺍﺳﺘﺜﻨﺎﻩ ﺍﷲ ﻣﻦ ﻫﺬﺍ‬
‫ﺍﻟﺼﻌﻖ‪ ،‬ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪0 /. - , + * ) ( ' & % $ # " !﴿ :‬‬
‫‪ ،(٢)﴾76 54 3 2 1‬ﻭﺍﻻﺳﺘﺜﻨﺎﺀ ﻣﻦ ﺍﻟﺼﻌﻖ ﻳﻌﺪ ﻣﻦ ﺍﻟﻌﻠﻢ ﺍﻟﻐﻴﱯ ﺍﻟﺬﻱ ﺗﻔﺮ‪‬ﺩ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﺑﻌﻠﻤﻪ‪ ،‬ﻓﻠﻢ ﻳﻄﻠﻊ ﻋﻠﻴﻪ ﺃﺣﺪ‪ ،‬ﺣﱴ ﻧﺒﻴﻪ ‪ ‬ﻓﻔﻲ ﺍﻟﺼﺤﻴﺢ ﺃﻥ ﺍﻟﻨﱯ ‪ ‬ﻗﺎﻝ‪)) :‬ﺇﻥ‬
‫ﺍﻟﻨﺎﺱ ﻳ‪‬ﺼﻌﻘﻮﻥ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻓﺄﻛﻮﻥ ﺃﻭﻝ ﻣﻦ ﻳ‪‬ﻔِﻴﻖ ﻓﺄﺟﺪ ﻣﻮﺳﻰ ﺁﺧﺬﹰﺍ ﺑﺴﺎﻕ ﺍﻟﻌﺮﺵ‪ ،‬ﻓﻼ‬

‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ﻙ‪ :‬ﺻﻔﺔ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺍﻟﺮﻗﺎﺋﻖ ﻭﺍﻟﻮﺭﻉ‪ ،‬ﺏ‪ :‬ﻣﺎ ﺟﺎﺀ ﰲ ﺷﺄﻥ ﺍﻟﺼﻮﺭ )‪ (٢٤٣٠ /٦٢٠ /٤‬ﻭﺍﺑﻦ ﺣﺒﺎﻥ‪،‬‬
‫ﺏ‪ :‬ﺇﺧﺒﺎﺭ ﺍﻟﻨﱯ ‪ ‬ﻋﻦ ﺍﻟﺒﻌﺚ‪ ،‬ﺫﻛﺮ ﺍﻷﺧﺒﺎﺭ ﻋﻦ ﻭﺻﻒ ﺍﻟﺼﻮﺭ ﺍﻟﺬﻱ ﻳﻨﻔﺦ ﻓﻴﻪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ )‪(٧٣١٢ /٣٠٣ /١٦‬‬
‫ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﱐ ﰲ ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ )‪.(١٠٨٠ /٣‬‬
‫)‪ (٢‬ﺍﻟﺰﻣﺮ‪.(٦٨) :‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪٩٢‬‬
‫ﺃﺩﺭﻱ ﻫﻞ ﺃﻓﺎﻕ ﻗﺒﻠﻲ ﺃﻡ ﻛﺎﻥ ﳑﻦ ﺍﺳﺘﺜﻨﺎﻩ ﺍﷲ(()‪.(١‬‬
‫ﻓﺈﺫﺍ ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﺗﻮﻗﻒ ﰲ ﻣﻮﺳﻰ ‪ ‬ﻭﱂ ﳚﺰﻡ ﺑﺪﺧﻮﻟﻪ ﻓﻴﻤﻦ ﺍﺳﺘﺜﻨﺎﻩ ﺍﷲ‪،‬‬
‫ﻓﻠﻴﺲ ﻷﺻﺤﺎﺏ ﺍﻟﻌﻠﻢ ﺍﻟﻘﺎﺻﺮ ﻣﻦ ﺳﺎﺋﺮ ﺍﻟﺒﺸﺮ ﺃﻥ ﻳﻌﻠﻤﻮﺍ ﺑﺬﻟﻚ!)‪.(٢‬‬
‫ﻭﺍﺧﺘﻠﻒ ﰲ ﻋﺪﺩ ﺍﻟﻨﻔﺨﺎﺕ‪ ،‬ﻓﻘﻴﻞ‪ :‬ﺛﻼﺙﹲ‪ ،‬ﻧﻔﺨﺔ ﺍﻟﻔﺰﻉ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ‪À ¿ ¾﴿ :‬‬
‫‪ ،(٣)﴾Ð Ï Î ÍÌ Ë Ê É È Ç Æ Å Ä Ã Â Á‬ﻭﻧﻔﺨﺔ ﺍﻟﺼﻌﻖ‪،‬‬
‫ﻭﻧﻔﺨﺔ ﺍﻟﺒﻌﺚ‪ ،‬ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ‪- , + * ) ( ' & % $ # " !﴿ :‬‬
‫‪ ،(٤)﴾7 6 5 4 3 2 1 0 /.‬ﻭﻗﻴﻞ‪ :‬ﺇ‪‬ﻤﺎ ﻧﻔﺨﺘﺎﻥ‪ ،‬ﻓﺘﻜﻮﻥ ﻧﻔﺨﺔ ﺍﻟﻔﺰﻉ ﻫﻲ‬
‫ﻧﻔﺨﺔ ﺍﻟﺼﻌﻖ؛ ﻷﻥ ﺍﳌﻐﺎﻳﺮﺓ ﻻ ﻳﻠﺰﻡ ﻣﻨﻬﺎ ﺃﻥ ﳛﺼﻼ ﻣﻌ‪‬ﺎ ﰲ ﺍﻟﻨﻔﺨﺔ ﺍﻷﻭﱃ)‪.(٥‬‬
‫ﻭﺍﻟﺼﺤﻴﺢ ‪ -‬ﻭﺍﷲ ﺃﻋﻠﻢ ‪ -‬ﺃ‪‬ﻤﺎ ﻧﻔﺨﺘﺎﻥ ﻓﻘﺪ ﺟﺎﺀﺕ ﺍﻷﺣﺎﺩﻳﺚ ﻣﺼﺮﺣﺔ ﺑﺎﻟﻨﻔﺨﺘﲔ ﻓﻔﻲ‬
‫ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ ‬ﻋﻦ ﺍﻟﻨﱯ ‪ ‬ﻗﺎﻝ‪)) :‬ﻣﺎ ﺑﲔ ﺍﻟﻨﻔﺨﺘﲔ ﺃﺭﺑﻌﻮﻥ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻳﺎ ﺃﺑﺎ ﻫﺮﻳﺮﺓ‬
‫ﺃﺭﺑﻌﻮﻥ ﻳﻮﻣ‪‬ﺎ؟ ﻗﺎﻝ‪ :‬ﺃﺑﻴﺖ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﺃﺭﺑﻌﻮﻥ ﺷﻬﺮ‪‬ﺍ؟ ﻗﺎﻝ ﺃﺑﻴﺖ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﺃﺭﺑﻌﻮﻥ ﺳﻨﺔ؟ ﻗﺎﻝ‪:‬‬
‫ﺃﺑﻴﺖ(()‪.(٦‬‬
‫ﺍﳌﺮﺣﻠﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﺍﻟﺒﻌﺚ ﻭﺍﳊﺸﺮ‪:‬‬
‫ﻭﺑﻌﺪ ﺍﻟﻨﻔﺨﺔ ﺍﻷﻭﱃ ﰲ ﺍﻟﺼﻮﺭ ﻳﺒﻌﺚ ﺍﷲ ‪ ‬ﺍﻷﺟﺴﺎﺩ ﻣﻦ ﺑﺎﻃﻦ ﺍﻷﺭﺽ ﻛﻤﺎ ﻳﻨﺒﺖ‬
‫ﺍﻟﻨﺒﺎﺕ‪ ،‬ﺍﻟﺬﻱ ﻛﺎﻥ ﰲ ﺍﻟﺴﺎﺑﻖ ﺑﺬﻭﺭ ﺻﻐﲑﺓ ﰲ ﺑﺎﻃﻦ ﺍﻷﺭﺽ ﻓﺈﺫﺍ ﺃﻧﺰﻝ ﻋﻠﻴﻬﺎ ﺍﳌﺎﺀ ﲢﺮﻛﺖ ﻓﻴﻬﺎ‬
‫ﺍﳊﻴﺎﺓ ﻭﳕﺖ ﺟﺬﻭﺭﻫﺎ ﻭﺳﻴﻘﺎ‪‬ﺎ ﺇﱃ ﺃﻥ ﺗﻜﺘﻤﻞ ﻳﺎﻧﻌﺔ ﺑﺜﻤﺎﺭﻫﺎ‪ ،‬ﻳﻘﻮﻝ ‪ ‬ﻣ‪‬ﺸﺒﻬ‪‬ﺎ ﺇﻧﺒﺎﺕ ﺍﻟﻨﺒﺎﺕ‬

‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺸﻴﺨﺎﻥ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻙ‪ :‬ﺍﳋﺼﻮﻣﺎﺕ ﺏ‪ :‬ﻣﺎ ﻳﺬﻛﺮ ﰲ ﺍﻷﺷﺨﺎﺹ ﻭﺍﳌﻼﺯﻣﺔ ﻭﺍﳋﺼﻮﻣﺔ ﺑﲔ ﺍﳌﺴﻠﻢ ﻭﺍﻟﻴﻬﻮﺩﻱ‬
‫)‪ (٢٢٨٠ /٨٤٩ /٢‬ﻭﻣﺴﻠﻢ‪ ،‬ﻙ‪ :‬ﺍﻟﻔﻀﺎﺋﻞ ﺏ‪ :‬ﻓﻀﺎﺋﻞ ﻣﻮﺳﻰ ‪.(٢٣٧٣ /١٨٤٤ /٤) ‬‬
‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ )‪.(٢٦١ /٤‬‬
‫)‪ (٣‬ﺍﻟﻨﻤﻞ‪.(٨٧) :‬‬
‫)‪ (٤‬ﺍﻟﺰﻣﺮ‪.(٦٨) :‬‬
‫)‪ (٥‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺘﺬﻛﺮﺓ )‪.(٣١١ /١‬‬
‫)‪ (٦‬ﺃﺧﺮﺟﻪ ﺍﻟﺸﻴﺨﺎﻥ‪ ،‬ﺍﻟﺒﺨﺎﺭﻱ ﻙ‪ :‬ﺍﻟﺘﻔﺴﲑ‪ ،‬ﺏ‪ :‬ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ﴿ :‬ﻭ‪‬ﻧ‪‬ﻔِﺦ‪ ‬ﻓِﻲ ﺍﻟﺼ‪‬ﻮﺭِ ﻓﹶﺼ‪‬ﻌِﻖ‪ ‬ﻣ‪‬ﻦ ﻓِﻲ ﺍﻟﺴ‪‬ﻤ‪‬ﺎﻭ‪‬ﺍﺕِ ﻭ‪‬ﻣ‪‬ﻦ ﻓِـﻲ‬
‫ﺍﻷَﺭ‪‬ﺽِ ﺇِﻻﱠ ﻣ‪‬ﻦ ﺷ‪‬ﺎﺀ ﺍﻟﻠﱠﻪ‪ ‬ﺛﹸﻢ‪ ‬ﻧ‪‬ﻔِﺦ‪ ‬ﻓِﻴﻪِ ﺃﹸﺧ‪‬ﺮ‪‬ﻯ ﻓﹶﺈِﺫﹶﺍ ﻫ‪‬ﻢ ﻗِﻴ‪‬ﺎﻡ‪ ‬ﻳ‪‬ﻨﻈﹸﺮ‪‬ﻭﻥ ﴾ )‪ ،(٤٥٣٦ /١٨١٣ /٤‬ﻭﻣـﺴﻠﻢ‪ :‬ﻙ‪ :‬ﺍﻟﻔـﱳ‬
‫ﻭﺃﺷﺮﺍﻁ ﺍﻟﺴﺎﻋﺔ‪ ،‬ﺏ‪ :‬ﻣﺎ ﺑﲔ ﺍﻟﻨﻔﺨﺘﲔ )‪.(٢٩٥٥ /٢٢٧٠ /٤‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪٩٣‬‬
‫ﺑﺒﻌﺚ ﺍﻷﺟﺴﺎﺩ ﻳﻮﻡ ﺍﳌﻌﺎﺩ‪Á À ¿ ¾½ ¼ » º ¹ ¸ ¶ µ﴿ :‬‬
‫‪Ó Ò Ñ Ð ÏÎ Í Ì Ë Ê É È Ç Æ Å Ä Ã Â‬‬
‫‪ (١)﴾Ô‬ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪¦ ¥ ¤ £ ¢ ¡  ~ } | { z﴿ :‬‬
‫§ ¨ ©‪ ،(٢)﴾¬ « ª‬ﻭﻟﻘﺪ ﺟﺎﺀ ﻣﻌﲎ ﺍﻟﺒﻌﺚ ﰲ ﺍﻟﻘﺮﺁﻥ ﺑﻠﻔﻆ ﺁﺧﺮ ﻣﺮﺍﺩﻑ ﻭﻫﻮ‬
‫ﺍﻟﻨﺸﻮﺭ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ‪ ،(٣)﴾z y x w﴿ :‬ﺃﻱ ﺑﻌﺜﻪ ﺑﻌﺪ ﻣﻮﺗﻪ)‪» ،(٤‬ﻳ‪‬ﻘﺎﻝ‪ :‬ﻧﺸﺮ ﺍﳌﻴﺖ ﻳﻨﺸﺮ‬
‫ﻧﺸﻮﺭ‪‬ﺍ ﺇﺫﺍ ﻋﺎﺵ ﺑﻌﺪ ﺍﳌﻮﺕ ﻭﺃﻧﺸﺮﻩ ﺍﷲ ﺃﻱ ﺃﺣﻴﺎﻩ«)‪.(٥‬‬
‫ﻭﻛﻤﺎ ﺃﻧﺸﺄ ﺍﷲ ﺗﻌﺎﱃ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﻧﻄﻔﻪ ﺗﺘﺤﻮﻝ ﺑﻌﺪ ﺫﻟﻚ ﺇﱃ ﻋﻠﻘﺔ‪ ،‬ﰒ ﺇﱃ ﻣﻀﻐﺔ‪ ،‬ﰒ‬
‫ﺗﺼﲑ ﻋﻈﺎﻣ‪‬ﺎ‪ ،‬ﰒ ﺗ‪‬ﻜﺴﻰ ﻫﺬﻩ ﺍﻟﻌﻈﺎﻡ ﳊﻤ‪‬ﺎ ﺇﱃ ﺃﻥ ﻳﻨﺘﻬﻲ ﺧﻠﻘﹰﺎ ﺳﻮﻳ‪‬ﺎ ﺟ‪‬ﻤ‪‬ﻠﻪ ﺍﷲ ﺑﻌﻈﻴﻢ ﺍﻟﺼﻔﺎﺕ‬
‫ﻭﺃﻛﺮﻡ ﺍﳌﻬﻤﺎﺕ‪ ،‬ﻳﻘﻮﻝ ﺗﻌﺎﱃ‪g f e d c b a ` _ ^ ] \﴿ :‬‬
‫‪{ z y x wvu t s r q po n m l k j i h‬‬
‫| } ~  ¡ ‪« ª © ¨ § ¦¥ ¤ £ ¢‬‬
‫¬ ® ¯ ‪¾ ½ ¼ » º ¹ ¸¶ µ ´ ³ ² ± °‬‬
‫¿‪*)('&% $# "!ÇÆÅÄÃÂÁÀ‬‬
‫‪ ،(٦)﴾: 9 8 7 6 5 4 3 2 1 0 / . - , +‬ﻓﻜﻤﺎ ﺃﻧﺸﺄﻩ‬
‫ﺳﺒﺤﺎﻧﻪ ﻫﺬﻩ ﺍﻟﻨﺸﺄﺓ ﻓﺈﻧﻪ ﺑﻌﺪ ﺍﻟﺒﻌﺚ ﻳﻨﺸﺌﻪ ﻧﺸﺄﺓﹰ ﺃﺧﺮﻯ ﲣﺘﻠﻒ ﻋﻦ ﺍﻟﻨﺸﺄﺓ ﺍﻷﻭﱃ ﰲ ﺃﺳﺎﺱ‬
‫ﺧﻠﻘﻬﺎ‪ ،‬ﻓﻬﻲ ﺗﻨﺸﺄ ﻣﻦ )ﻋﺠﺐ ﺍﻟﺬﻧﺐ()‪ ،(٧‬ﻛﻤﺎ ﰲ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ ‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ‬

‫)‪ (١‬ﺍﻷﻋﺮﺍﻑ‪.(٥٧) :‬‬

‫)‪ (٢‬ﻓﺎﻃﺮ‪.(٩) :‬‬
‫)‪ (٣‬ﻋﺒﺲ‪.(٢٢) :‬‬
‫)‪ (٤‬ﻳﻨﻈﺮ‪ :‬ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ )‪.(٤٧٣ /٤‬‬
‫)‪ (٥‬ﺍﻟﻨﻬﺎﻳﺔ ﰲ ﻏﺮﻳﺐ ﺍﳊﺪﻳﺚ ﻭﺍﻷﺛﺮ )‪.(٥٣ /٥‬‬
‫)‪ (٦‬ﺍﳊﺞ‪.(٧-٥) :‬‬
‫)‪ (٧‬ﻋ‪‬ﺠ‪‬ﺐ‪ ‬ﺍﻟﺬﻧﺐ‪ :‬ﻋﻈﻢ ﻟﻄﻴﻒ ﰲ ﺃﺻﻞ ﺍﻟﺼﻠﺐ‪ ،‬ﻭﻫﻮ ﺭﺃﺱ ﺍﻟﻌﺼﻌﺺ‪ ،‬ﻭﻫﻮ ﻣﻜﺎﻥ ﺭﺃﺱ ﺍﻟﺬﻧﺐ ﻣـﻦ ﺫﻭﺍﺕ ﺍﻷﺭﺑـﻊ‬
‫)ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪.(٥٥٢ /٨‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪٩٤‬‬
‫ﺍﷲ ‪)) :‬ﻟﻴﺲ ﻣﻦ ﺍﻹﻧﺴﺎﻥ ﺷﻲﺀ ﺇﻻ ﻳﺒﻠﻰ‪ ،‬ﺇﻻ ﻋﻈﻤ‪‬ﺎ ﻭﺍﺣﺪ‪‬ﺍ ﻭﻫﻮ ﻋﺠﺐ ﺍﻟﺬﻧﺐ‪ ،‬ﻭﻣﻨﻪ‬
‫ﻳﺮﻛﺐ ﺍﳋﻠﻖ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ(()‪ ،(١‬ﻭﲣﺘﻠﻒ ﻋﻨﻬﺎ ﺃﻳﻀ‪‬ﺎ ﰲ ﺻﻔﺎ‪‬ﺎ‪ ،‬ﻓﺎﻟﻨﺸﺄﺓ ﺍﻷﻭﱃ ﻓﺎﻧﻴﺔ‪ ،‬ﻭﺍﻟﺜﺎﻧﻴﺔ‬
‫ﺑﺎﻗﻴﺔ ﻻ ﺗﻔﲎ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻷﻭﱃ ﻣﻌﺮﺿﺔ ﻟﻶﻓﺎﺕ ﻭﺍﻟﻔﺴﺎﺩ‪ ،‬ﻭﺍﻟﺜﺎﻧﻴﺔ ﻳﺴﻠﻤﻬﺎ ﺍﷲ ﻣﻦ ﺍﻵﻓﺎﺕ‬
‫ﻭﺍﻟﻔﺴﺎﺩ‪ ،‬ﻭﺫﻟﻚ ﻷﻫﻞ ﺍﳉﻨﺔ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺍﻟﺜﺎﻧﻴﺔ ﻓﻴﻤﺎ ﳜﺺ ﺃﻫﻞ ﺍﳉﻨﺔ ﻛﺬﻟﻚ ﻓﺈ‪‬ﻢ ﻳﺪﺧﻠﻮ‪‬ﺎ ﻋﻠﻰ‬
‫ﺻﻮﺭﺓ ﺃﺑﻴﻬﻢ ﺁﺩﻡ ‪ ‬ﺑﻄﻮﻝ ﺳﺘﲔ ﺫﺭﺍﻋ‪‬ﺎ)‪ ،(٢‬ﻭﺩﻟﻴﻞ ﺫﻟﻚ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ ‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ‬
‫ﺭﺳﻮﻝ ﺍﷲ ‪)) :‬ﺇﻥ ﺃﻭﻝ ﺯﻣﺮﺓ ﻳﺪﺧﻠﻮﻥ ﺍﳉﻨﺔ ﻭﺫﻛﺮ ﻣﻦ ﺻﻔﺎ‪‬ﻢ‪ :‬ﻋﻠﻰ ﺧﻠﻖ ﺭﺟﻞ ﻭﺍﺣﺪ‬
‫ﻋﻠﻰ ﺻﻮﺭﺓ ﺃﺑﻴﻬﻢ ﺁﺩﻡ ﺳﺘﻮﻥ ﺫﺭﺍﻋ‪‬ﺎ ﰲ ﺍﻟﺴﻤﺎﺀ(()‪.(٣‬‬
‫ﻭﻗﺪ ﺧﺺ ﺍﷲ ﺗﻌﺎﱃ ﻧﺒﻴﻪ ‪ ‬ﺑﺄﻥ ﺟﻌﻠﻪ ﺃﻭﻝ ﻣﻦ ﻳﺒﻌﺚ ﻭﺗﻨﺸﻖ ﻋﻨﻪ ﺍﻷﺭﺽ‪ ،‬ﻭﺩﻟﻴﻞ ﺫﻟﻚ‬
‫ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ ‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪)) :‬ﺃﻧﺎ ﺳﻴﺪ ﻭﻟﺪ ﺁﺩﻡ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻭﺃﻭﻝ ﻣﻦ‬
‫ﻳﻨﺸﻖ ﻋﻨﻪ ﺍﻟﻘﱪ‪ ،‬ﻭﺃﻭﻝ ﺷﺎﻓﻊ‪ ،‬ﻭﺃﻭﻝ ﻣﺸﻔﻊ(()‪.(٤‬‬
‫ﻭﻣﻊ ﻛﻞ ﻫﺬﻩ ﺍﻷﺩﻟﺔ ﻭﺍﻟﱪﺍﻫﲔ ﻋﻠﻰ ﲢﻘﻖ ﻭﻗﻮﻉ ﺍﻟﺒﻌﺚ ﻭﻭﺟﻮﺏ ﺍﻹﳝﺎﻥ ﺑﻪ ﱂ ﻳﺴﻠﻢ ﻣﻦ‬
‫ﻭﻗﻮﻉ ﺍﻹﻧﻜﺎﺭ ﻓﻴﻪ ﻣﻦ ﻗﺒﻞ ﻃﻮﺍﺋﻒ ﻭﻣﻠﻞ ﺷﱴ ﻗﺪﳝ‪‬ﺎ ﻭﺣﺪﻳﺜﹰﺎ‪ ،‬ﻭﻗﺪ ﺟﺎﺀ ﺍﻟﻘﺮﺁﻥ ﻣﺒﻴﻨ‪‬ﺎ ﻫﺬﺍ‬
‫ﺍﻻﳓﺮﺍﻑ ﺑﺎﻟﺬﻡ ﻭﺍﻹﻧﻜﺎﺭ ﻭﺍﻟﺘﻬﺪﻳﺪ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪µ ´ ³ ² ± ° ¯ ®﴿ :‬‬
‫¶ ¸ ‪ÈÇ Æ Å Äà  Á À ¿¾ ½ ¼ » º¹‬‬
‫‪ ،(٥)﴾Ë Ê É‬ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪? > = < ; : 9 8 7 6 5 4 3﴿ :‬‬
‫@‪.(٦)﴾RQPON M LKJ I HGFEDCB A‬‬

‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺸﻴﺨﺎﻥ‪ ،‬ﺍﻟﺒﺨﺎﺭﻱ ﻙ‪ :‬ﺍﻟﺘﻔﺴﲑ‪ ،‬ﺏ‪ :‬ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ﴿ :‬ﻳ‪‬ـﻮ‪‬ﻡ‪ ‬ﻳ‪‬ـﻨﻔﹶﺦ‪ ‬ﻓِـﻲ ﺍﻟـﺼ‪‬ﻮﺭِ ﻓﹶﺘ‪‬ـﺄﹾﺗ‪‬ﻮﻥﹶ ﺃﹶﻓﹾﻮ‪‬ﺍﺟ‪‬ـﺎ ﴾‬
‫)‪ (٤٦٥١ /١٨٨١ /٤‬ﻭﻣﺴﻠﻢ‪ ،‬ﻙ‪ :‬ﺍﻟﻔﱳ ﻭﺃﺷﺮﺍﻁ ﺍﻟﺴﺎﻋﺔ ﺏ‪ :‬ﻣﺎ ﺑﲔ ﺍﻟﻨﻔﺨﺘﲔ‪.(٢٩٥٥ /٢٢٧٠ /٤) ،‬‬
‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻄﺤﺎﻭﻳﺔ )‪.(٦٢٨-٦٢٦ /٢‬‬
‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺍﻟﺸﻴﺨﺎﻥ‪ ،‬ﺍﻟﺒﺨﺎﺭﻱ ﻙ‪ :‬ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﺏ‪ :‬ﺧﻠﻖ ﺁﺩﻡ ‪ ‬ﻭﺫﺭﻳﺘﻪ )‪ (٣١٤٩ /١٢١٠ /٢‬ﻭﻣـﺴﻠﻢ ﻙ‪ :‬ﺍﳉﻨـﺔ‬
‫ﻭﺻﻔﻪ ﻧﻌﻴﻤﻬﺎ ﻭﺃﻫﻠﻬﺎ‪ ،‬ﺏ‪ :‬ﺃﻭﻝ ﺯﻣﺮﺓ ﺗﺪﺧﻞ ﺍﳉﻨﺔ )‪.(٢٨٣٤ /٢١٧٩ /٤‬‬
‫)‪ (٤‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ‪ ،‬ﻙ‪ :‬ﺍﻟﻔﻀﺎﺋﻞ‪ ،‬ﺏ‪ :‬ﺗﻔﻀﻴﻞ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ‪ ‬ﻋﻠﻰ ﲨﻴﻊ ﺍﳋﻼﺋﻖ )‪.(٢٢٧٨ /١٧٨٢ /٤‬‬
‫)‪ (٥‬ﺍﻟﺮﻋﺪ‪.(٥) :‬‬
‫)‪ (٦‬ﺍﻷﻧﻌﺎﻡ‪.(٣٠-٢٩) :‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪٩٥‬‬
‫ﻭﺃﺻﻨﺎﻑ ﺍﳌﻨﻜﺮﻳﻦ ﻟﻠﺒﻌﺚ ﺗﻌﺪﺩﺕ ﻭﻣﻨﻬﺎ‪:‬‬
‫ﺍﳌﻼﺣﺪﺓ ﺍﻟﺬﻳﻦ ﺃﻧﻜﺮﻭﺍ ﻭﺟﻮﺩ ﺍﳋﺎﻟﻖ ﻓﺠﺎﺀ ﺇﻧﻜﺎﺭﻫﻢ ﻟﻠﺒﻌﺚ ﻓﺮﻋ‪‬ﺎ ﻋﻨﻪ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﺸﺮﻛﻮ‬
‫ﺍﻟﻌﺮﺏ ﺍﻟﺬﻳﻦ ﺍﻋﺘﺮﻓﻮﺍ ﺑﻮﺟﻮﺩ ﺍﳋﺎﻟﻖ ﻟﻜﻨﻬﻢ ﻛﺬﺑﻮﺍ ﺑﺎﻟﺒﻌﺚ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﻔﻼﺳﻔﺔ‪ ،‬ﻭﺍﻟﺪﻫﺮﻳﺔ)‪،(١‬‬
‫ﻭﺍﻟﺸﻴﻮﻋﻴﻮﻥ)‪ ،(٢‬ﻭﻏﲑﻫﻢ)‪.(٣‬‬
‫ﻭﻳﻌﻘﺐ ﺍﻟﺒﻌﺚ ﺣﺸﺮ ﺍﻟﻨﺎﺱ ﻟﻠﺤﺴﺎﺏ‪ ،‬ﻭﻫﻮ ﻣﻮﻗﻒ ﺭﻫﻴﺐ ﳐﻴﻒ‪ ،‬ﺍﻟﻨﺎﺱ ﻣﻦ ﻫﻮﻟﻪ ﻛﺄ‪‬ﻢ‬
‫ﺳﻜﺎﺭﻯ ﻣﻦ ﺍﻟﻌﺬﺍﺏ ﻭﺍﻟﻔﺰﻉ‪ ،‬ﻳﺮﻭﻥ ﻓﻴﻪ ﺗﺸﻘﻖ ﺍﻷﺭﺽ‪ ،‬ﻭﺗﺴﻴﲑ ﺍﳉﺒﺎﻝ‪ ،‬ﻳﻘﻮﻝ ﺳﺒﺤﺎﻧﻪ ﻭﺍﺻﻔﹰﺎ‬
‫ﻫﺬﺍ ﺍﳌﻮﻗﻒ‪ ،(٤)﴾¢ ¡  ~ }| { z y x﴿ :‬ﻭﻳﻘﻮﻝ ﺳﺒﺤﺎﻧﻪ‪:‬‬
‫﴿‪ ،(٥)﴾: 9 8 7 6 5 4 3 2 1 0‬ﻭﻗﺪ ﺩﻟﺖ ﻧﺼﻮﺹ‬
‫ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻋﻠﻰ ﺻﻔﺔ ﺍﳊﺸﺮ‪ ،‬ﻭﻣﻨﻬﺎ ﺃﻥ ﺍﻟﻨﺎﺱ ﳛﺸﺮﻭﻥ ﺣ‪‬ﻔﺎﺓ ﻋﺮﺍﺓ ﻏﺮﻻﹰ‪ ،‬ﻛﻤﺎ ﰲ ﺣﺪﻳﺚ‬
‫ﺍﺑﻦ ﻋﺒﺎﺱ ‪ ‬ﺃﻥ ﺍﻟﻨﱯ ‪ ‬ﻗﺎﻝ‪)) :‬ﺇﻧﻜﻢ ﳏﺸﻮﺭﻭﻥ ﺣﻔﺎﺓ ﻋﺮﺍﺓ ﻏﺮﻻﹰ)‪ ،(٦‬ﰒ ﻗﺮﺃ‪@ ? ﴿ :‬‬
‫‪.(( (٨)،(٧)﴾ J IHG FED CB A‬‬
‫ﰒ ﻳ‪‬ﻜﺴﻰ ﺍﻟﻌﺒﺎﺩ ﻛﻞﹲ ﻋﻠﻰ ﺣﺴﺐ ﺣﺎﻟﻪ ﻭﺃﻭﻝ ﻣﻦ ﻳ‪‬ﻜﺴﻰ ﻣﻨﻬﻢ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳋﻠﻴﻞ ‪،‬‬
‫ﻭﺩﻟﻴﻞ ﺫﻟﻚ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ‪ ‬ﺍﳌﺘﻘﺪﻡ ﻭﻓﻴﻪ‪)) :‬ﺇﻥ ﺃﻭﻝ ﺍﳋﻼﺋﻖ ﻳ‪‬ﻜﺴﻰ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺇﺑﺮﺍﻫﻴﻢ‬

‫)‪ (١‬ﺍﻟﺪﻫﺮﻳﺔ‪ :‬ﻫﻢ ﺍﻟﻘﺎﺋﻠﻮﻥ‪ :‬ﺃﻻﱠ ﺩﺍﺭ ﺇﻻ ﺍﻟﺪﺍﺭ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﳝﻮﺕ ﻗﻮﻡ ﻭﻳﻌﻴﺶ ﺁﺧﺮﻭﻥ‪ ،‬ﻭﻣﺎ ﰒﹼ ﻣﻌﺎﺩ ﻭﻻ ﻗﻴﺎﻣﺔ‪ ،‬ﻭﻳﻌﺘﻘـﺪﻭﻥ ﺃﻥ‬
‫ﰲ ﻛﻞ ﺳﺘﺔ ﻭﺛﻼﺛﲔ ﺃﻟﻒ ﺳﻨﺔ ﻳﻌﻮﺩ ﻛﻞ ﺷﻲﺀ ﺇﱃ ﻣﺎ ﻛﺎﻥ ﻋﻠﻴﻪ‪ ،‬ﻭﺯﻋﻤﻮﺍ ﺃﻥ ﻫﺬﺍ ﻗﺪ ﺗﻜﺮﺭ ﻣﺮﺍﺕ ﻻ ﺗﺘﻨـﺎﻫﻰ ﻭﻗـﺪ‬
‫ﺫﻛﺮﻫﻢ ﺍﻟﻘﺮﺁﻥ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪] ﴾ F E D C B A @ ? > = < ;﴿ :‬ﺍﳉﺎﺛﻴﺔ‪) [٢٤ :‬ﺗﻔﺴﲑ ﺍﻟﻘـﺮﺁﻥ‬
‫ﺍﻟﻌﻈﻴﻢ ‪.(١٥١ /٤‬‬
‫)‪ (٢‬ﺍﻟﺸﻴﻮﻋﻴﺔ‪ :‬ﻣﺬﻫﺐ ﻓﻜﺮﻱ ﻳﻘﻮﻡ ﻋﻠﻰ ﺍﻹﳊﺎﺩ‪ ،‬ﻭﺃﻥ ﺍﳌﺎﺩﺓ ﻫﻲ ﺃﺳﺎﺱ ﻛﻞ ﺷﻲﺀ‪ ،‬ﻭﺗﻔﺴﲑ ﺍﻟﺘﺎﺭﻳﺦ ﺑﺼﺮﺍﻉ ﺍﻟﻄﺒﻘـﺎﺕ‪،‬‬
‫ﻇﻬﺮﺕ ﰲ ﺃﳌﺎﻧﻴﺎ ﻋﻠﻰ ﻳﺪ ﻛﺎﺭﻝ ﻣﺎﺭﻛﺲ ﻭﺇﳒﻠﺰ‪ ،‬ﺗﻨﻜﺮ ﺍﻟﻐﻴﺒﻴﺎﺕ ﻭﲢﺎﺭﺏ ﺍﻷﺩﻳﺎﻥ ﻭﺍﳌﻠﻜﻴﺔ ﺍﻟﻔﺮﺩﻳـﺔ‪ ،‬ﻭﺗﻌﺘﻘـﺪ ﺃﻥ ﻻ‬
‫ﺁﺧﺮﺓ ﻭﻻ ﻋﻘﺎﺏ ﻭﻻ ﺛﻮﺍﺏ‪ ،‬ﻭﺗﻨﻜﺮ ﻛﺬﻟﻚ ﺍﻟﺮﻭﺍﺑﻂ ﺍﻷﺳﺮﻳﺔ )ﺍﳌﺬﺍﻫﺐ ﺍﳌﻌﺎﺻﺮﺓ ﻭﻣﻮﻗﻒ ﺍﻹﺳﻼﻡ ﻣﻨﻬﺎ ﺹ‪،١٥١ :‬‬
‫ﺃﺻﻮﻝ ﺍﻟﻔﺮﻕ ﻭﺍﻷﺩﻳﺎﻥ ﺹ‪.(١٣١ :‬‬
‫)‪ (٣‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻄﺤﺎﻭﻳﺔ )‪ ،(٦٢١-٦١٩ /٢‬ﺍﻟﻘﻴﺎﻣﺔ ﺍﻟﻜﱪﻯ )‪.(٦٢-٦١‬‬
‫)‪ (٤‬ﻕ‪.(٤٤) :‬‬
‫)‪ (٥‬ﺍﻟﻜﻬﻒ‪.(٤٧) :‬‬
‫)‪ (٦‬ﺃﻱ ﻏﲑ ﳐﺘﻮﻧﲔ )ﺍﻟﺘﺬﻛﺮﺓ ‪.(٣٥٢ /١‬‬
‫)‪ (٧‬ﺍﻷﻧﺒﻴﺎﺀ‪.(١٠٤) :‬‬
‫)‪ (٨‬ﺃﺧﺮﺟﻪ ﺍﻟﺸﻴﺨﺎﻥ ﺍﻟﺒﺨﺎﺭﻱ ﻙ‪ :‬ﺍﻟﺮﻗﺎﻕ‪ ،‬ﺏ‪ :‬ﻛﻴﻒ ﺍﳊﺸﺮ )‪ (٦١٦١ /٢٣٩١ /٥‬ﻭﻣﺴﻠﻢ ﻙ‪ :‬ﺍﳉﻨﺔ ﻭﺻﻔﺔ ﻧﻌﻴﻤﻬـﺎ‬
‫ﻭﺃﻫﻠﻬﺎ ﺏ‪ :‬ﻓﻨﺎﺀ ﺍﻟﺪﻧﻴﺎ ﻭﺑﻴﺎﻥ ﺍﳊﺸﺮ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ )‪.(٢٨٥٩ /٢١٩٤ /٤‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪٩٦‬‬
‫ﺍﳋﻠﻴﻞ(()‪ ،(١‬ﻭﻗﺪ ﻋﻠﻞ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﺗﻘﺪﱘ ﺇﺑﺮﺍﻫﻴﻢ ‪ ‬ﺑﺎﻟﻜﺴﻮﺓ ﻻﺣﺘﻤﺎﻝ ﺃﻧﻪ ﻛﺎﻥ ﺃﺷﺪ‬
‫ﺍﻟﻨﺎﺱ ﺧﺸﻴﺔ ﷲ ﺗﻌﺎﱃ‪ ،‬ﻓﺘﻌﺠﻞ ﻟﻪ ﺍﻟﻜﺴﻮﺓ ﻟﻴﻄﻤﺌﻦ ﻗﻠﺒﻪ‪ ،‬ﺃﻭ ﻻﺣﺘﻤﺎﻝ ﺃﻧﻪ ﻛﺎﻥ ﻳﺒﺎﻟﻎ ﰲ ﺍﻟﺴﺘﺮ‬
‫ﰲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﺣﻴﺚ ﺇﻧﻪ ﺃﻭﻝ ﻣﻦ ﺃﻣﺮ ﺑﻠﺒﺲ ﺍﻟﺴﺮﺍﻭﻳﻞ ﺇﺫﺍ ﺻﻠﻰ ﻣﺒﺎﻟﻐﺔ ﰲ ﺍﻟﺴﺘﺮ‪ ،‬ﻓﺠﻮﺯﻱ ﻣﻦ‬
‫ﺟﻨﺲ ﻋﻤﻠﻪ‪ ،‬ﺃﻭ ﻻﺣﺘﻤﺎﻝ ﺃﻧﻪ ﺣﲔ ﺃﹸﻟﻘﻲ ﰲ ﺍﻟﻨﺎﺭ ﺟ‪‬ﺮ‪‬ﺩ ﻭﻧﺰﻋﺖ ﻋﻨﻪ ﺛﻴﺎﺑﻪ ﻋﻠﻰ ﺃﻋﲔ ﺍﻟﻨﺎﺱ‬
‫ﻓﻴﺠﺎﺯﻯ ﻋﻠﻰ ﺻﱪﻩ ﺑﺄﻥ ﻳﻘﺪﻡ ﺑﺎﻟﻜﺴﻮﺓ)‪.(٢‬‬
‫ﻭﻣﻮﻗﻒ ﺍﳊﺸﺮ ﺗﻈﻬﺮ ﻓﻴﻪ ﻋﻈﻤﺔ ﺍﳋﺎﻟﻖ ﻭﻗﺪﺭﺗﻪ ﺣﻴﺚ ﻳ‪‬ﺤﺼﻲ ﺳﺒﺤﺎﻧﻪ ﲨﻴﻊ ﺍﳋﻼﺋﻖ‬
‫ﺍﻹﻧﺲ ﻭﺍﳉﻦ ﻭﺍﳌﻼﺋﻜﺔ‪ ،‬ﻭﺣﱴ ﺍﻟﺒﻬﺎﺋﻢ ﻓﻼ ﻳ‪‬ﻐﺎﺩﺭ ﻣﻨﻬﻢ ﺃﺣﺪ‪‬ﺍ‪ ،‬ﻳﻘﻮﻝ ﺳﺒﺤﺎﻧﻪ‪1 0﴿ :‬‬
‫‪ ،(٣)﴾: 9 8 7 6 5 4 3 2‬ﻭﻳﻘﻮﻝ ﺗﻌﺎﱃ‪G F E D C﴿ :‬‬
‫‪.(٤)﴾ZYX W VU T S R QP ON ML KJ IH‬‬
‫ﻭﻳﻘﻒ ﺍﻟﻨﺎﺱ ﺑﻌﺪ ﺣﺸﺮﻫﻢ ﻣﻮﻗﻔﹰﺎ ﻋﻈﻴﻤ‪‬ﺎ‪ ،‬ﻳﻔﺮ ﻓﻴﻪ ﺍﳊﺒﻴﺐ ﻣﻦ ﺣﺒﻴﺒﻪ ﻭﺍﻟﻘﺮﻳﺐ ﻣﻦ ﻗﺮﻳﺒﻪ‪،‬‬
‫ﻗﻠﻮ‪‬ﻢ ﻣﻨﺸﻐﻠﺔ‪ ،‬ﻭﺃﺑﺼﺎﺭﻫﻢ ﺷﺎﺧﺼﺔ‪ ،‬ﺍﻟﺸﻤﺲ ﻓﻮﻕ ﺭﺅﻭﺳﻬﻢ‪ ،‬ﻭﺍﻟﻌﺮﻕ ﻳﺒﻠﻎ ﺑﻜﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ‬
‫ﻋﻠﻰ ﻗﺪﺭ ﻋﻤﻠﻪ‪ ،‬ﻳﻨﺘﻈﺮﻭﻥ ﻓﺼﻞ ﺍﻟﻘﻀﺎﺀ‪ ،‬ﻳﺘﺬﻛﺮﻭﻥ ﺳﻌﻴﻬﻢ ﻭﻳﻨﺘﻈﺮﻭﻥ ﻣﺼﲑﻫﻢ‪ ،‬ﻳﻘﻮﻝ ﺗﻌﺎﱃ‬
‫ﻭﺍﺻﻔﹰﺎ ﺣﺎﻝ ﺍﻟﻨﺎﺱ ﰲ ﺍﳌﻮﻗﻒ‪: 98 7 6 5 4 3 2 1﴿ :‬‬
‫; < = > ? @﴾)‪ ،(٥‬ﻭﻳﻘﻮﻝ ﺳﺒﺤﺎﻧﻪ‪Ó Ò Ñ Ð Ï Î Í Ì﴿ :‬‬
‫‪å äã â á à ßÞ Ý Ü Û Ú Ù Ø × Ö Õ Ô‬‬
‫‪.(٦)﴾ì ëêéè ç æ‬‬
‫ﻛﻤﺎ ﺟﺎﺀ ﻭﺻﻒ ﺫﻟﻚ ﺍﳌﻮﻗﻒ ﰲ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ ‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻗﺎﻝ‪)) :‬ﻳﻌﺮﻕ‬
‫ﺍﻟﻨﺎﺱ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﺣﱴ ﻳﺬﻫﺐ ﻋﺮﻗﻬﻢ ﰲ ﺍﻷﺭﺽ ﺳﺒﻌﲔ ﺫﺭﺍﻋ‪‬ﺎ‪ ،‬ﻭﻳﻠﺠﻤﻬﻢ)‪ (٧‬ﺣﱴ ﻳﺒﻠﻎ‬

‫)‪ (١‬ﻧﻔﺲ ﲣﺮﻳﺞ ﺍﳊﺪﻳﺚ ﺍﻟﺴﺎﺑﻖ‪.‬‬

‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺘﺬﻛﺮﺓ )‪.(٣٥٤-٣٥٣ /١‬‬
‫)‪ (٣‬ﺍﻟﻜﻬﻒ‪.(٤٧) :‬‬
‫)‪ (٤‬ﺍﻷﻧﻌﺎﻡ‪.(٣٨) :‬‬
‫)‪ (٥‬ﻏﺎﻓﺮ‪.(١٨) :‬‬
‫)‪ (٦‬ﻋﺒﺲ‪.(٤١-٣٤) :‬‬
‫)‪ (٧‬ﻳﻠﺠﻤﻬﻢ‪ :‬ﺑﻀﻢ ﺍﻟﻴﺎﺀ ﻣﻦ ﺃﳉﻤﻪ ﺍﳌﺎﺀ ﺇﳉﺎﻣ‪‬ﺎ ﺇﺫﺍ ﺑﻠﻎ ﻓﺎﻩ )ﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﺉ ‪.(١١١ /٢٣‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪٩٧‬‬
‫ﺁﺫﺍ‪‬ﻢ(()‪ ،(١‬ﻭﺃﻳﻀ‪‬ﺎ ﺣﺪﻳﺚ ﻋﺪﻱ ﺑﻦ ﺣﺎﰎ ‪ ‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ‪ ‬ﻗﺎﻝ‪)) :‬ﰒ ﻟﻴﻘﻔﻦ ﺃﺣﺪﻛﻢ ﺑﲔ‬
‫ﻳﺪﻱ ﺍﷲ ﻟﻴﺲ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻪ ﺣﺠﺎﺏ ﻭﻻ ﺗﺮﲨﺎﻥ ﻳﺘﺮﺟﻢ ﻟﻪ‪ ،‬ﰒ ﻟﻴﻘﻮﻟﻦ ﻟﻪ‪ :‬ﱂ ﺃﻭﺗِﻚ ﻣﺎﻻﹰ؟ ﻓﻠﻴﻘﻮﻟﻦ‪:‬‬
‫ﺑﻠﻰ‪ ،‬ﰒ ﻟﻴﻘﻮﻟﻦ ﺃﱂ ﺃﹸﺭﺳﻞ ﺇﻟﻴﻚ ﺭﺳﻮﻻﹰ؟ ﻓﻠﻴﻘﻮﻟﻦ‪ :‬ﺑﻠﻰ‪ ،‬ﻓﻴﻨﻈﺮ ﻋﻦ ﳝﻴﻨﻪ ﻓﻼ ﻳﺮﻯ ﺇﻻ ﺍﻟﻨﺎﺭ‪ ،‬ﰒ‬
‫ﻳﻨﻈﺮ ﻋﻦ ﴰﺎﻟﻪ ﻓﻼ ﻳﺮﻯ ﺇﻻ ﺍﻟﻨﺎﺭ‪ ،‬ﻓﻠﻴﺘ‪‬ﻘﻴ‪‬ﻦ ﺃﺣﺪﻛﻢ ﺍﻟﻨﺎﺭ ﻭﻟﻮ ﺑﺸﻖ ﲤﺮﺓ‪ ،‬ﻓﺈﻥ ﱂ ﳚﺪ ﻓﺒﻜﻠﻤﺔ‬
‫ﻃﻴﺒﺔ(()‪.(٢‬‬
‫ﺍﳌﺮﺣﻠﺔ ﺍﳋﺎﻣﺴﺔ‪ :‬ﺍﳊﻮﺽ‪:‬‬
‫ﻟﻘﺪ ﺃﻛﺮﻡ ﺍﷲ ‪ ‬ﻧﺒﻴﻪ ﳏﻤﺪ ‪ ‬ﲜﻤﻠﺔ ﻣﻦ ﺍﻟﻜﺮﺍﻣﺎﺕ‪ ،‬ﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﰲ ﺍﻟﺪﻧﻴﺎ ﻛﺘﻈﻠﻴﻞ‬
‫ﺍﻟﻐﻤﺎﻡ ﻟﻪ‪ ،‬ﻭﺣﻨﲔ ﺍﳉﺬﻉ‪ ،‬ﻭﺩﺭ‪ ‬ﺍﻟﻀﺮﻉ‪ ،‬ﻭﺳﻼﻡ ﺍﳊﺠﺮ ﻭﺍﻟﺸﺠﺮ ﻋﻠﻴﻪ‪ ،‬ﻭﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﰲ ﺍﻵﺧﺮﺓ‬
‫ﻛﺎﻟﺸﻔﺎﻋﺔ ﻷﻣﺘﻪ‪ ،‬ﻭﺇﻛﺮﺍﻣﻪ ﺑﺎﳊﻮﺽ ﺍﳌﻮﺭﻭﺩ ﺍﻟﺬﻱ ﻳﺮﺗﻮﻱ ﻣﻨﻪ ﻣﻦ ﺍﺗﺒﻊ ‪‬ﺠﻪ ﻭﺳﺎﺭ ﻋﻠﻰ ﺳﻨﺘﻪ‬
‫‪ -‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ‪ ،-‬ﻭﺣﻮﺽ ﺍﻟﻨﱯ ‪ ‬ﺟﻌﻠﻪ ﺍﷲ ﺭﲪﺔ ﻟﻌﺒﺎﺩﻩ ﺍﳌﺘﻘﲔ‪ ،‬ﻣﻦ ﺷﺮﺏ ﻣﻨﻪ ﱂ‬
‫ﻳﻈﻤﺄ ﺃﺑﺪ‪‬ﺍ‪.‬‬
‫ﻭﺍﳊﻮﺽ ﱂ ﻳﺮﺩ ﺫﻛﺮﻩ ﰲ ﺍﻟﻘﺮﺁﻥ ﺻﺮﺍﺣﺔ‪ ،‬ﺇﻻ ﺃﻥ ﺍﻟﺒﻌﺾ ﺟﻌﻠﻪ ﲟﻌﲎ ﺍﻟﻜﻮﺛﺮ ﺍﻟﻮﺍﺭﺩ ﰲ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ،(٣)﴾X W V﴿ :‬ﺃﻣﺎ ﺫﻛﺮﻩ ﰲ ﺍﻟﺴﻨﺔ ﻓﻘﺪ ﺑﻠﻎ ﺣﺪ‬
‫ﺍﻟﺘﻮﺍﺗﺮ)‪ ،(٤‬ﻭﻣﻦ ﺫﻟﻚ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ ‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪)) :‬ﻳﺮﺩ ﻋﻠﻲ‪ ‬ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‬
‫ﺭﻫﻂ)‪ (٥‬ﻣﻦ ﺃﺻﺤﺎﰊ ﻓﻴ‪‬ﺠ‪‬ﻠﹶﻮﻥ)‪(٦‬ﻋﻦ ﺍﳊﻮﺽ‪ ،‬ﻓﺄﻗﻮﻝ‪ :‬ﻳﺎ ﺭﺏ ﺃﺻﺤﺎﰊ‪ ،‬ﻓﻴﻘﻮﻝ‪ :‬ﺇﻧﻚ ﻻ ﻋﻠﻢ‬
‫ﻟﻚ ﲟﺎ ﺃﺣﺪﺛﻮﺍ ﺑﻌﺪﻙ‪ ،‬ﺇ‪‬ﻢ ﺍﺭﺗﺪ‪‬ﻭﺍ ﻋﻠﻰ ﺃﺩﺑﺎﺭﻫﻢ ﺍﻟﻘﻬﻘﺮﻯ)‪.(٨)(( (٧‬‬
‫ﻭﻗﺪ ﺟﺎﺀﺕ ﺍﻷﺧﺒﺎﺭ ﺑﺬﻛﺮ ﻭﺻﻒ ﻫﺬﺍ ﺍﳊﻮﺽ ﺑﺄﻥ ﻣﺎﺀﻩ ﺃﺷﺪ ﺑﻴﺎﺿ‪‬ﺎ ﻣﻦ ﺍﻟﻠﱭ‪ ،‬ﻭﺃﺣﻠﻰ‬

‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ ﻙ‪ :‬ﺍﻟﺮﻗﺎﻕ‪ ،‬ﺏ‪ :‬ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ﴿ :‬ﹶﺃﻻﹶ ﻳ‪‬ﻈﹸﻦ‪ ‬ﺃﹸﻭﻟﹶﺌِﻚ‪ ‬ﺃﹶﻧ‪‬ﻬ‪‬ﻢ ﻣ‪‬ﺒ‪‬ﻌ‪‬ﻮﺛﹸﻮﻥ ‪ ‬ﻟِﻴ‪‬ﻮ‪‬ﻡٍ ﻋ‪‬ﻈِـﻴﻢ‪‬‬
‫ﻳ‪‬ﻮ‪‬ﻡ‪ ‬ﻳ‪‬ﻘﹸﻮﻡ‪ ‬ﺍﻟﻨ‪‬ﺎﺱ‪ ‬ﻟِﺮ‪‬ﺏ‪ ‬ﺍﻟﹾﻌ‪‬ﺎﻟﹶﻤِﲔ ﴾ )‪.(٦١٦٧ /٢٢٩٣ /٥‬‬
‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ ﻙ‪ :‬ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺏ‪ :‬ﺍﻟﺼﺪﻗﺔ ﻗﺒﻞ ﺍﻟﺮﺩ )‪.(١٣٤٧ /٥١٢ /٢‬‬
‫)‪ (٣‬ﺍﻟﻜﻮﺛﺮ‪.(١) :‬‬
‫)‪ (٤‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪.(٥٣ /١٥‬‬
‫)‪ (٥‬ﺭﻫﻂ‪ :‬ﺍﻟﺮﻫﻂ ﻣﻦ ﺍﻟﺮﺟﺎﻝ ﻣﺎ ﺩﻭﻥ ﺍﻟﻌﺸﺮﺓ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﱃ ﺍﻷﺭﺑﻌﲔ ﻭﻻ ﻳﻜﻮﻥ ﻓﻴﻬﻢ ﺍﻣﺮﺃﺓ‪) .‬ﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﺉ ‪.(١٤١ /٢٣‬‬
‫)‪ (٦‬ﻳ‪‬ﺠ‪‬ﻠﹶﻮﻥ‪ :‬ﺃﻱ ﻳ‪‬ﺼﺮﻓﻮﻥ )ﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﺉ ‪.(١٤١ /٢٣‬‬
‫)‪ (٧‬ﺍﻟﻘﻬﻘﺮﻯ‪ :‬ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﺧﻠﻒ )ﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﺉ ‪.(١٤١ /٢٣‬‬
‫)‪ (٨‬ﺃﺧﺮﺟﻪ ﺍﻟﺸﻴﺨﺎﻥ‪ ،‬ﺍﻟﺒﺨﺎﺭﻱ ﻙ‪ :‬ﺍﻟﺮﻗـﺎﻕ‪ ،‬ﺏ‪ :‬ﰲ ﺍﳊـﻮﺽ ﻭﻗـﻮﻝ ﺍﷲ ﺗﻌـﺎﱃ‪ ﴿ :‬ﺇِﻧ‪‬ـﺎ ﺃﹶﻋ‪‬ﻄﹶﻴ‪‬ﻨ‪‬ـﺎﻙ‪ ‬ﺍﻟﹾﻜﹶـﻮ‪‬ﺛﹶﺮ ﴾‬
‫)‪ (٦٢١٣ /٢٤٠٧ /٥‬ﻭﻣﺴﻠﻢ ﻙ‪ :‬ﺍﻟﻔﻀﺎﺋﻞ‪ ،‬ﺏ‪ :‬ﺇﺛﺒﺎﺕ ﺣﻮﺽ ﻧﺒﻴﻨﺎ ‪ ‬ﻭﺻﻔﺎﺗﻪ )‪.(٢٢٩٧ /١٧٩٦ /٤‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪٩٨‬‬
‫ﻣﻦ ﺍﻟﻌﺴﻞ‪ ،‬ﻭﺃﺑﺮﺩ ﻣﻦ ﺍﻟﺜﻠﺞ‪ ،‬ﻭﺃﻃﻴﺐ ﺭﳛ‪‬ﺎ ﻣﻦ ﺍﳌﺴﻚ‪ ،‬ﻭﻋﺮﺿﻪ ﻭﻃﻮﻟﻪ ﺳﻮﺍﺀ)‪ ،(١‬ﻭﻣﻦ ﻫﺬﻩ‬
‫ﺍﻷﺧﺒﺎﺭ ﺣﺪﻳﺚ ﺳﻬﻞ ﺑﻦ ﺳﻌﺪ ‪ ‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺍﻟﻨﱯ ‪)) :‬ﺇﱐ ﻓﺮﻃﻜﻢ)‪ (٢‬ﻋﻠﻰ ﺍﳊﻮﺽ ﻣﻦ ﻣﺮ‪‬‬
‫ﻋﻠﻲ‪ ‬ﺷﺮﺏ‪ ،‬ﻭﻣﻦ ﺷﺮﺏ ﱂ ﻳﻈﻤﺄ ﺃﺑﺪ‪‬ﺍ(()‪ ،(٣‬ﻭﻛﺬﻟﻚ ﺣﺪﻳﺚ ﺛﻮﺑﺎﻥ ‪ ‬ﺃﻥ ﺍﻟﻨﱯ ‪ ‬ﻗﺎﻝ‪:‬‬
‫))ﺇﱐ ﻟﺒﻌﻘﺮ)‪ (٤‬ﺣﻮﺿﻲ ﺃﺫﻭﺩ)‪ (٥‬ﺍﻟﻨﺎﺱ ﻷﻫﻞ ﺍﻟﻴﻤﻦ ﺃﺿﺮﺏ ﺑﻌﺼﺎﻱ ﺣﱴ ﻳﺮﻓﺾ ﻋﻠﻴﻬﻢ‪ ،‬ﻓﺴ‪‬ﺌﻞ‬
‫ﻋﻦ ﻋﺮﺿﻪ ﻓﻘﺎﻝ‪ :‬ﻣﻦ ﻣﻘﺎﻣﻲ ﺇﱃ ﻋﻤ‪‬ﺎﻥ‪ ،‬ﻭﺳﺌﻞ ﻋﻦ ﺷﺮﺍﺑﻪ ﻓﻘﺎﻝ‪ :‬ﺃﺷﺪ ﺑﻴﺎﺿ‪‬ﺎ ﻣﻦ ﺍﻟﻠﱭ‪ ،‬ﻭﺃﺣﻠﻰ‬
‫ﻣﻦ ﺍﻟﻌﺴﻞ ﻳﻐﺖ)‪ (٦‬ﻓﻴﻪ ﻣﻴﺰﺍﺑﺎﻥ)‪ (٧‬ﳝﺪﺍﻧﻪ ﻣﻦ ﺍﳉﻨﺔ ﺃﺣﺪﳘﺎ ﻣﻦ ﺫﻫﺐ ﻭﺍﻵﺧﺮ ﻣﻦ ﻭﺭﻕ(()‪.(٨‬‬
‫ﻭﺃﻳﻀ‪‬ﺎ ﻗﻮﻟﻪ ‪)) :‬ﺇﻥ ﺃﻣﺎﻣﻜﻢ ﺣﻮﺿ‪‬ﺎ ﻛﻤﺎ ﺑﲔ ﺟﺮﺑﺎﺀ ﻭﺃﺫﺭﺡ)‪ ،(٩‬ﻓﻴﻪ ﺃﺑﺎﺭﻳﻖ ﻛﻨﺠﻮﻡ‬
‫ﺍﻟﺴﻤﺎﺀ‪ ،‬ﻣﻦ ﻭﺭﺩﻩ ﻓﺸﺮﺏ ﻣﻨﻪ ﱂ ﻳﻈﻤﺄ ﺑﻌﺪﻫﺎ ﺃﺑﺪ‪‬ﺍ(()‪.(١٠‬‬
‫ﺃﻣﺎ ﻣﺴﺎﻓﺔ ﺍﳊﻮﺽ ﻓﻘﺪ ﻭﺭﺩ ﻓﻴﻬﺎ ﺃﺣﺎﺩﻳﺚ ﻛﺜﲑﺓ ﻓﻴﻬﺎ ﺍﺧﺘﻼﻑ‪ ،‬ﻭﺑﻌﺾ ﻣﻦ ﺍﻟﺘﺒﺎﻳﻦ ﺍﻟﺬﻱ‬
‫ﺯﻋﻢ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﺃﻧﻪ ﻳﻘﺪﺡ ﻓﻴﻬﺎ؛ ﻷ‪‬ﺎ ﻣﺘﻨﺎﻗﻀﺔ ﻣﺘﻌﺎﺭﺿﺔ)‪ ،(١١‬ﻓﻤﻦ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﻣﺎ ﺣﺪﺩ‬
‫)‪(١٣‬‬
‫ﺍﳌﺴﺎﻓﺔ ﺃ‪‬ﺎ ﻣﺎ ﺑﲔ ﺃﻳﻠﺔ ﺇﱃ ﺻﻨﻌﺎﺀ ﻛﻘﻮﻟﻪ ‪)) :‬ﺇﻥ ﻗﺪﺭ ﺣﻮﺿﻲ ﻛﻤﺎ ﺑﲔ ﺃﻳﻠﺔ)‪ (١٢‬ﻭﺻﻨﻌﺎﺀ‬

‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻄﺤﺎﻭﻳﺔ )‪.(٣٤٧ /١‬‬

‫)‪ (٢‬ﻓﺮﻃﻜﻢ‪ :‬ﺳﺎﺑﻘﻜﻢ ﺇﻟﻴﻪ ﻛﺎﳌﻬﻴﺊ ﻟﻪ )ﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﺉ ‪.(١٥٧ /٨‬‬
‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺍﻟـﺸﻴﺨﺎﻥ ﺍﻟﺒﺨـﺎﺭﻱ ﻙ‪ :‬ﺍﻟﺮﻗـﺎﻕ‪ ،‬ﺏ‪ :‬ﰲ ﺍﳊـﻮﺽ ﻭﻗﻮﻟـﻪ ﺗﻌـﺎﱃ‪ ﴿ :‬ﺇِﻧ‪‬ـﺎ ﺃﹶﻋ‪‬ﻄﹶﻴ‪‬ﻨ‪‬ـﺎﻙ‪ ‬ﺍﻟﹾﻜﹶـﻮ‪‬ﺛﹶﺮ ﴾‬
‫)‪ ،(٦٢١٢ /٢٤٠٦ /٥‬ﻭﻣﺴﻠﻢ ﻙ‪ :‬ﺍﻟﻔﻀﺎﺋﻞ‪ ،‬ﺏ‪ :‬ﺇﺛﺒﺎﺕ ﺣﻮﺽ ﻧﺒﻴﻨﺎ ‪ ‬ﻭﺻﻔﺘﻪ )‪.(٢٢٩٠ /١٧٩٣ /٤‬‬
‫)‪ (٤‬ﻋﻘﺮ‪ :‬ﻫﻮ ﻣﻮﻗﻒ ﺍﻹﺑﻞ ﻣﻦ ﺍﳊﻮﺽ ﺇﺫﺍ ﻭﺭﺩﺗﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﺆﺧﺮﻩ )ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪.(٦٢ /١٥‬‬
‫)‪ (٥‬ﺃﺫﻭﺩ‪ :‬ﺃﻃﺮﺩ ﺍﻟﻨﺎﺱ ﻋﻨﻪ ﻏﲑ ﺃﻫﻞ ﺍﻟﻴﻤﻦ‪ ،‬ﻭﻫﺬﻩ ﻛﺮﺍﻣﺔ ﻷﻫﻞ ﺍﻟﻴﻤﻦ ﰲ ﺗﻘﺪﳝﻬﻢ ﰲ ﺍﻟﺸﺮﺏ ﻣﻨﻪ )ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠـﻰ‬
‫ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪.(٦٢ /١٥‬‬
‫)‪ (٦‬ﻳﻐﺖ‪ :‬ﻳﺪﻓﻖ ﻓﻴﻪ ﺍﳌﺎﺀ )ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪.(٦٢ /١٥‬‬
‫)‪ (٧‬ﺍﳌﻴﺰﺍﺏ‪ :‬ﻫﻮ ﺍﳌﺜﻌﺐ‪ ،‬ﻓﺎﺭﺳﻲ ﻣﻌﺮﺏ )ﺍﻟﺼﺤﺎﺡ ‪.(٢٣٢ /١‬‬
‫)‪ (٨‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﻙ‪ :‬ﺍﻟﻔﻀﺎﺋﻞ ﺏ‪ :‬ﺇﺛﺒﺎﺕ ﺣﻮﺽ ﻧﺒﻴﻨﺎ ‪ ‬ﻭﺻﻔﺘﻪ )‪.(٢٣٠١ /١٧٩٩ /٤‬‬
‫)‪ (٩‬ﺟﺮﺑﺎﺀ‪ ،‬ﻭﺃﺫﺭﺡ‪ :‬ﻗﺮﻳﺘﺎﻥ ﺑﺎﻟﺸﺎﻡ ﺑﻴﻨﻬﻤﺎ ﻣﺴﲑﺓ ﺛﻼﺙ ﻟﻴﺎﻝ )ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﻣﺴﻠﻢ ‪.(٥٧ /١٥‬‬
‫)‪ (١٠‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﻙ‪ :‬ﺍﻟﻔﻀﺎﺋﻞ‪ ،‬ﺏ‪ :‬ﺇﺛﺒﺎﺕ ﺣﻮﺽ ﻧﺒﻴﻨﺎ ‪.(٢٢٩٩ /١٧٩٨ /٤) ‬‬
‫)‪ (١١‬ﻳﻨﻈﺮ‪ :‬ﺍﳊﻴﺎﺓ ﺍﻵﺧﺮﺓ )‪.(١٤٣٣ /٣‬‬
‫)‪ (١٢‬ﺃﻳﻠﺔ‪ :‬ﻣﺪﻳﻨﺔ ﺑﻄﺮﻑ ﲝﺮ ﺍﻟﻘﻠﺰﻡ ﻣﻦ ﻃﺮﻑ ﺍﻟﺸﺎﻡ‪ ،‬ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺍﳌﺪﻳﻨﺔ ﳓﻮ ﺍﻟﺸﻬﺮ ﺑـﺴﲑ ﺍﻷﺛﻘـﺎﻝ )ﻓـﺘﺢ ﺍﻟﺒـﺎﺭﻱ‬
‫‪.(٤٧١-٤٧٠ /١١‬‬
‫)‪ (١٣‬ﻗﻴﺪﺕ ‪‬ﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﺑﺎﻟﻴﻤﻦ ﺍﺣﺘﺮﺍﺯ‪‬ﺍ ﻣﻦ ﺻﻨﻌﺎﺀ ﺍﻟﱵ ﺑﺎﻟﺸﺎﻡ ﻭﺍﻷﺻﻞ ﻓﻴﻬﺎ ﺻﻨﻌﺎﺀ ﺍﻟﻴﻤﻦ )ﻓﺘﺢ ﺍﻟﺒـﺎﺭﻱ ‪-٤٧٠ /١١‬‬
‫‪.(٤٧١‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪٩٩‬‬
‫ﻣﻦ ﺍﻟﻴﻤﻦ ﻭﺇﻥ ﻓﻴﻪ ﻣﻦ ﺍﻷﺑﺎﺭﻳﻖ ﻛﻌﺪﺩ ﳒﻮﻡ ﺍﻟﺴﻤﺎﺀ(()‪ ،(١‬ﻭﻣﻨﻬﺎ ﻣﺎ ﺣﺪﺩﻫﺎ ﻛﻤﺎ ﺑﲔ ﺍﳌﺪﻳﻨﺔ‬
‫ﻭﺻﻨﻌﺎﺀ‪ ،‬ﻛﺮﻭﺍﻳﺔ ﺣﺎﺭﺛﺔ ﺑﻦ ﻭﻫﺐ ﺣﻴﺚ ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺍﻟﻨﱯ ‪ ‬ﺫﻛﺮ ﺍﳊﻮﺽ ﻓﻘﺎﻝ‪)) :‬ﻛﻤﺎ ﺑﲔ‬
‫ﺍﳌﺪﻳﻨﺔ ﻭﺻﻨﻌﺎﺀ(()‪.(٢‬‬
‫ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﳌﺨﺘﻠﻔﺔ ﰲ ﲢﺪﻳﺪ ﺍﳌﺴﺎﻓﺔ‪.‬‬
‫ﻭﻗﺪ ﺍﺟﺘﻬﺪ ﺍﻟﻌﻠﻤﺎﺀ ﻟﻠﺠﻤﻊ ﺑﲔ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻟﺘﻤﺎﻡ ﺍﻟﻴﻘﲔ ﺃﻥ ﺧﱪ ﺍﻟﺼﺎﺩﻕ ‪ ‬ﻟﻴﺲ ﻓﻴﻪ‬
‫ﺍﺧﺘﻼﻑ ﺃﻭ ﺍﺿﻄﺮﺍﺏ‪ ،‬ﻭﻣﻦ ﺫﻟﻚ ﺃﻥ ﺍﺧﺘﻼﻑ ﺍﻷﻟﻔﺎﻅ ﻟﻴﺲ ﺍﳌﻘﺼﻮﺩ ﻣﻨﻪ ﺍﻟﺘﺤﺪﻳﺪ‪ ،‬ﺇﳕﺎ ﺿﺮﺏ‬
‫ﻟﻜﻞ ﻃﺎﺋﻔﺔ ﲟﺎ ﻛﺎﻧﺖ ﺗﻌﺮﻑ ﻣﻦ ﻣﺴﺎﻓﺎﺕ‪ ،‬ﻓﻴﻘﻮﻝ ﻷﻫﻞ ﺍﻟﺸﺎﻡ‪ :‬ﻣﺎ ﺑﲔ ﺟﺮﺑﺎﺀ ﻭﺃﺫﺭﺡ‪ ،‬ﻭﻷﻫﻞ‬
‫ﺍﻟﻴﻤﻦ‪ :‬ﻣﻦ ﺻﻨﻌﺎﺀ ﺇﱃ ﻋﺪﻥ‪ ،‬ﻭﻫﺬﺍ ﻟﻠﺪﻻﻟﺔ ﻭﺍﻹﺷﺎﺭﺓ ﺇﱃ ﺃﻧﻪ ﺣﻮﺽ ﻛﺒﲑ ﻣﺘﺴﻊ ﺍﳉﻮﺍﻧﺐ)‪.(٣‬‬
‫ﻭﻣﻊ ﻣﺎ ﺫﻛﺮ ﻣﻦ ﺃﺣﺎﺩﻳﺚ ﻛﺜﲑﺓ ﺻﺤﻴﺤﺔ ﺻﺮﳛﺔ ﰲ ﺇﺛﺒﺎﺕ ﺍﳊﻮﺽ ﺇﻻ ﺃﻧﻪ ﱂ ﻳﺴﻠﻢ ﻣﻦ‬
‫ﺍﻹﻧﻜﺎﺭ‪ ،‬ﻓﻘﺪ ﺃﻧﻜﺮﺗﻪ ﻓﺮﻕ ﻋﺪﺓ ﻣﻨﻬﺎ ﺍﳌﻌﺘﺰﻟﺔ‪ ،‬ﻭﺍﳋﻮﺍﺭﺝ)‪ ،(٤‬ﻭﻟﻴﺲ ﳍﻢ ﰲ ﺇﻧﻜﺎﺭﻫﻢ ﺫﻟﻚ ﺣﺠﺔ‬
‫ﻭﻻ ﺑﺮﻫﺎﻥ‪ ،‬ﺇﻻ ﺯﻳﻎ ﻭﺍﺗﺒﺎﻉ ﻫﻮﻯ!‪.‬‬
‫ﺍﳌﺮﺣﻠﺔ ﺍﻟﺴﺎﺩﺳﺔ‪ :‬ﺍﻟﺸﻔﺎﻋﺔ‪:‬‬
‫ﺇﻥ ﻣﻦ ﺣﻜﻤﺔ ﺍﷲ ﺗﻌﺎﱃ ﻭﺳﻌﺔ ﺭﲪﺘﻪ ﺗﻔﻀﻠﻪ ﻋﻠﻰ ﻋﺒﺎﺩﻩ ﰲ ﺍﳌﻮﻗﻒ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﺣﲔ ﻳﺒﻠﻎ ‪‬ﻢ‬
‫ﺍﳍﻮﻝ ﻭﺍﻟﻔﺰﻉ ﻣﺒﻠﻐﻪ‪ ،‬ﻭﺗﺪﻧﻮ ﻣﻨﻬﻢ ﺍﻟﺸﻤﺲ ﻓﻴﻐﺮﻗﻮﻥ ﰲ ﻋﺮﻗﻬﻢ‪ ،‬ﻋﻨﺪﻫﺎ ﻳﻜﺮﻣﻬﻢ ﺍﷲ ﺗﻌﺎﱃ ﺑﺸﻔﺎﻋﺔ‬
‫ﻧﺒﻴﻪ ‪ ،‬ﻳﻘﻮﻝ ‪PONMLKJI HGFED C﴿ :‬‬
‫‪ ،(٥)﴾Q‬ﻭﻳﻘﻮﻝ ‪ ،(٦)﴾¯®¬«ª©¨§¦¥¤£﴿ :‬ﻭﺷﻔﺎﻋﺔ‬
‫ﺍﻟﻨﱯ ‪ ‬ﻣﻦ ﺃﻋﻈﻢ ﺍﻟﺪﻻﺋﻞ ﻋﻠﻰ ﻋﻠﻮ ﻣﻨـﺰﻟﺘﻪ‪ ،‬ﻭﺭﻓﻌﺔ ﺩﺭﺟﺘﻪ‪ ،‬ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺣﺪﻳﺜﻪ ‪:‬‬

‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟـﺸﻴﺨﺎﻥ ﺍﻟﺒﺨـﺎﺭﻱ ﻙ‪ :‬ﺍﻟﺮﻗـﺎﻕ‪ ،‬ﺏ‪ :‬ﰲ ﺍﳊـﻮﺽ ﻭﻗﻮﻟـﻪ ﺗﻌـﺎﱃ‪ ﴿ :‬ﺇِﻧ‪‬ـﺎ ﺃﹶﻋ‪‬ﻄﹶﻴ‪‬ﻨ‪‬ـﺎﻙ‪ ‬ﺍﻟﹾﻜﹶـﻮ‪‬ﺛﹶﺮ ﴾‬
‫)‪ (٦٢٠٩ /٢٤٠٥ /٥‬ﻭﻣﺴﻠﻢ ﻙ‪ :‬ﺍﻟﻔﻀﺎﺋﻞ ﺏ‪ :‬ﰲ ﺇﺛﺒﺎﺕ ﺣﻮﺽ ﻧﺒﻴﻨﺎ ‪ ‬ﻭﺻﻔﺘﻪ )‪.(٢٣٠٣ /١٨٠٠ /٤‬‬
‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺍﻟﺸﻴﺨﺎﻥ‪ ،‬ﺍﻟﺒﺨـﺎﺭﻱ ﻙ‪ :‬ﺍﻟﺮﻗـﺎﻕ‪ ،‬ﺏ‪ :‬ﰲ ﺍﳊـﻮﺽ ﻭﻗﻮﻟـﻪ ﺗﻌـﺎﱃ‪ ﴿ :‬ﺇِﻧ‪‬ـﺎ ﺃﹶﻋ‪‬ﻄﹶﻴ‪‬ﻨ‪‬ـﺎﻙ‪ ‬ﺍﻟﹾﻜﹶـﻮ‪‬ﺛﹶﺮ ﴾‬
‫)‪ (٦٢١٩ /٢٤٠٨ /٥‬ﻭﻣﺴﻠﻢ ﻙ‪ :‬ﺍﻟﻔﻀﺎﺋﻞ ﺏ‪ :‬ﺇﺛﺒﺎﺕ ﺣﻮﺽ ﻧﺒﻴﻨﺎ ‪ ‬ﻭﺻﻔﺘﻪ )‪.(٢٣٠٣ /١٨٠١ /٤‬‬
‫)‪ (٣‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺘﺬﻛﺮﺓ )‪.(١٢٥ /٢‬‬
‫)‪ (٤‬ﻳﻨﻈﺮ‪ :‬ﻟﻮﺍﻣﻊ ﺍﻷﻧﻮﺍﺭ )‪ ،(٢٠٢ /٢‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪.(٤٦٧ /١١‬‬
‫)‪ (٥‬ﺍﻷﻧﺒﻴﺎﺀ‪.(٢٨) :‬‬
‫)‪ (٦‬ﻃﻪ‪.(١٠٩) :‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪١٠٠‬‬
‫))ﺃﹸﻋﻄﻴﺖ ﲬﺴ‪‬ﺎ ﱂ ﻳﻌﻄﻬﻦ ﺃﺣﺪ ﻣﻦ ﻗﺒﻠﻲ‪- ،‬ﻭﺫﻛﺮ ﻣﻨﻬﺎ‪ -‬ﻭﺃﹸﻋﻄﻴﺖ ﺍﻟﺸﻔﺎﻋﺔ(()‪.(١‬‬
‫ﻭﻗﺪ ﻭﺭﺩ ﺫﻛﺮ ﺍﻟﺸﻔﺎﻋﺔ ﻛﺜﲑ‪‬ﺍ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﺇﻻﹼ ﺃﻥ ﺍﳌﹸﻄﱠﻠﻊ ﻋﻠﻰ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﻟﻠﻮﻫﻠﺔ‬
‫ﺍﻷﻭﱃ ﻳﻠﻤﺲ ﻓﻴﻬﺎ ﺗﻌﺎﺭﺿ‪‬ﺎ‪ ،‬ﻟﻜﻦ ﻫﺬﺍ ﺍﻟﺘﻌﺎﺭﺽ ﻇﺎﻫﺮﻱ‪ ‬ﻓﻘﻂ‪ ،‬ﻓﻘﺪ ﺟﺎﺀﺕ ﺑﻌﺾ ﺍﻵﻳﺎﺕ‬
‫ﺑﺈﺛﺒﺎﺕ ﺍﻟﺸﻔﺎﻋﺔ ﻭﲢﻘﻖ ﻭﻗﻮﻋﻬﺎ ﰲ ﻣﻜﺎﻥ ﺧﺎﺹ ﻭﳉﻤﺎﻋﺔ ﺧﺎﺻﺔ‪ ،‬ﻭﺑﻌﻀﻬﺎ ﺟﺎﺀﺕ ﺑﻨﻔﻲ‬
‫ﺍﻟﺸﻔﺎﻋﺔ ﺃﻳﻀ‪‬ﺎ ﰲ ﻣﻜﺎﻥ ﺧﺎﺹ ﻭﳉﻤﺎﻋﺔ ﺧﺎﺻﺔ‪ ،‬ﻓﻬﺬﺍ ﺍﻟﺘﺨﺼﻴﺺ ﻳ‪‬ﺠﻠﱢﻲ ﺍﻟﺘﻌﺎﺭﺽ ﺍﳌﻠﻤﻮﺱ ﻭﻻ‬
‫ﺷﻚ‪ ،‬ﻓﻤﻦ ﺍﻵﻳﺎﺕ ﺍﳌﺜﺒﺘﺔ ﻟﻠﺸﻔﺎﻋﺔ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ،(٢)﴾²± ° ¯ ® ¬ « ª﴿ :‬ﻭﻗﻮﻟﻪ‬
‫ﺳﺒﺤﺎﻧﻪ‪.(٣)﴾¯® ¬«ª ©¨ § ¦¥ ¤£﴿ :‬‬
‫ﻭﻣﻦ ﺍﻵﻳﺎﺕ ﰲ ﻧﻔﻲ ﺍﻟﺸﻔﺎﻋﺔ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪Ë Ê É È Ç Æ Å Ä Ã Â﴿ :‬‬
‫‪ ،(٤)﴾Ô Ó Ò Ñ Ð Ï Î Í Ì‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪C B A @﴿ :‬‬
‫‪X WV U T S R Q P O NM L K J I H G F E D‬‬
‫‪.(٥)﴾Y‬‬
‫ﻓﻴﺘﻀﺢ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ ﻭﻏﲑﻫﺎ ﺇﺛﺒﺎﺕ ﺍﻟﺸﻔﺎﻋﺔ ﳌﻦ ﻛﺎﻥ ﻋﻠﻰ ﺍﻟﺘﻮﺣﻴﺪ ﺍﳋﺎﻟﺺ‪،‬‬
‫ﻭﻃﻠﺐ ﺍﻟﺸﻔﺎﻋﺔ ﻣﻦ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺑﺸﺮﻃﲔ‪:‬‬
‫ﺍﻷﻭﻝ‪ :‬ﺭﺿﺎ ﺍﷲ ﺗﻌﺎﱃ ﻋﻦ ﺍﳌﺸﻔﻮﻉ ﻟﻪ؛ )ﻟﻜﻮﻧﻪ ﻣﻦ ﺃﻫﻞ ﺍﻟﺘﻮﺣﻴﺪ(‪.‬‬
‫ﻭﺍﻟﺜﺎﱐ‪ :‬ﺇﺫﻥ ﺍﷲ ﺗﻌﺎﱃ ﻟﻠﺸﺎﻓﻊ ﺃﻥ ﻳﺸﻔﻊ‪ ،‬ﻭﺩﻟﻴﻞ ﺫﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪¦ ¥ ¤ £﴿ :‬‬
‫§ ¨© ‪.(٦)﴾¯ ®¬«ª‬‬
‫ﻭﻫﺬﻩ ﺍﻟﺸﻔﺎﻋﺔ ﺍﳌﺜﺒﺘﺔ ﳍﺎ ﺃﻧﻮﺍﻉ‪ ،‬ﺃﻋﻈﻤﻬﺎ )ﺍﻟﺸﻔﺎﻋﺔ ﺍﻟﻌﻈﻤﻰ( ﻭﻫﻲ ﺍﳌﻘﺎﻡ ﺍﶈﻤﻮﺩ)‪ ،(٧‬ﺍﻟﺬﻱ‬

‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ‪ ،‬ﻙ‪ :‬ﺍﻟﺘﻴﻤﻢ‪ ،‬ﺏ‪ :‬ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪ ﴿ :‬ﻓﹶﻠﹶﻢ‪ ‬ﺗ‪‬ﺠِﺪ‪‬ﻭﺍﹾ ﻣ‪‬ﺎﺀ ﻓﹶﺘ‪‬ﻴ‪‬ﻤ‪‬ﻤ‪‬ﻮﺍﹾ ﺻ‪‬ﻌِﻴﺪ‪‬ﺍ ﻃﹶﻴ‪‬ﺒ‪‬ﺎ ﻓﹶﺎﻣ‪‬ـﺴ‪‬ﺤ‪‬ﻮﺍﹾ‬
‫ﺑِﻮ‪‬ﺟ‪‬ﻮﻫِﻜﹸﻢ‪ ‬ﻭ‪‬ﺃﹶﻳ‪‬ﺪِﻳﻜﹸﻢ ﻣ‪‬ﻨ‪‬ﻪ‪.(٣٢٨ /١٢٨ /١) ﴾ ‬‬
‫)‪ (٢‬ﺍﻟﺒﻘﺮﺓ‪.(٢٥٥) :‬‬
‫)‪ (٣‬ﻃﻪ‪.(١٠٩) :‬‬
‫)‪ (٤‬ﺍﻟﺒﻘﺮﺓ‪.(٤٨) :‬‬
‫)‪ (٥‬ﺍﻟﺴﺠﺪﺓ‪.(٤) :‬‬
‫)‪ (٦‬ﻃﻪ‪.(١٠٩) :‬‬
‫)‪ (٧‬ﻳﻨﻈﺮ‪ :‬ﺍﻹﳝﺎﻥ ﺑﺎﻟﻴﻮﻡ ﺍﻵﺧﺮ )ﻓﻘﻪ ﺍﻟﻘﺪﻭﻡ ﻋﻠﻰ ﺍﷲ ‪) (‬ﺹ‪.(١٣١ :‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪١٠١‬‬
‫ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﻓﻴﻪ‪ ،(١)﴾X W V U T S﴿ :‬ﻭﻫﻲ ﺣﲔ ﻳﺒﻠﻎ ﺍﻟﻜﺮﺏ ﻭﻳﺸﺘﺪ‬
‫ﺍﳋﻄﺐ ﰲ ﺍﳌﻮﻗﻒ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻓﻴﻠﻬﻢ ﺍﷲ ﺑﻌﺾ ﻋﺒﺎﺩﻩ ﻃﻠﺐ ﺍﻟﺸﻔﺎﻋﺔ ﻣﻦ ﺍﻟﺮﺳﻞ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﻟﻔﺼﻞ ﺍﻟﻘﻀﺎﺀ ﻭﺇﺭﺍﺣﺘﻬﻢ ﳑﺎ ﻫﻢ ﻓﻴﻪ‪ ،‬ﻓﻴﺒﺪﺅﻭﻥ ﺑﻄﻠﺒﻬﺎ ﻣﻦ ﺁﺩﻡ ‪ ،‬ﰒ ﻣﻦ ﻧﻮﺡ‪ ،‬ﰒ ﻣﻦ‬
‫ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﰒ ﻣﻦ ﻣﻮﺳﻰ‪ ،‬ﰒ ﻣﻦ ﻋﻴﺴﻰ ‪ -‬ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ‪ -‬ﻭﻛﻠﻬﻢ ﻳﻌﺘﺬﺭ ﻭﻳﻘﻮﻝ‪ :‬ﻋﻠﻴﻜﻢ‬
‫ﺑﻔﻼﻥ‪ ،‬ﻓﺈﻧﻪ ﻛﺬﺍ ﻭﻛﺬﺍ‪ ،‬ﺇﱃ ﺃﻥ ﻳﻨﺘﻬﻮﺍ ﺇﱃ ﳏﻤﺪ ‪ ‬ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ ‬ﰲ‬
‫ﺍﻟﺼﺤﻴﺤﲔ‪…)) :‬ﻓﻴﺄﺗﻮﻥ ﳏﻤﺪ‪‬ﺍ ‪ ‬ﻓﻴﻘﻮﻟﻮﻥ‪ :‬ﻳﺎ ﳏﻤﺪ ﺃﻧﺖ ﺭﺳﻮﻝ ﺍﷲ ﻭﺧﺎﰎ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﻗﺪ‬
‫ﻏﻔﺮ ﺍﷲ ﻟﻚ ﻣﺎ ﺗﻘﺪﻡ ﻣﻦ ﺫﻧﺒﻚ ﻭﻣﺎ ﺗﺄﺧﺮ‪ ،‬ﺍﺷﻔﻊ ﻟﻨﺎ ﺇﱃ ﺭﺑﻚ‪ ،‬ﺃﻻ ﺗﺮﻯ ﺇﱃ ﻣﺎ ﳓﻦ ﻓﻴﻪ؟‬
‫ﻓﺄﻧﻄﻠﻖ ﻓﺂﰐ ﲢﺖ ﺍﻟﻌﺮﺵ ﻓﺄﻗﻊ ﺳﺎﺟﺪ‪‬ﺍ ﻟﺮﰊ ‪ ،‬ﰒ ﻳﻔﺘﺢ ﺍﷲ ﻋﻠﻲ ﻣﻦ ﳏﺎﻣﺪﻩ ﻭﺣﺴﻦ ﺍﻟﺜﻨﺎﺀ‬
‫ﻋﻠﻴﻪ ﺷﻴﺌﹰﺎ ﱂ ﻳﻔﺘﺤﻪ ﻋﻠﻰ ﺃﺣﺪ ﻗﺒﻠﻲ‪ ،‬ﰒ ﻳﻘﺎﻝ‪ :‬ﻳﺎ ﳏﻤﺪ‪ ،‬ﺍﺭﻓﻊ ﺭﺃﺳﻚ‪ ،‬ﻭﺳﻞ ﺗﻌﻂ‪ ،‬ﻭﺍﺷﻔﻊ‬
‫ﺗﺸﻔﻊ‪ ،‬ﻓﺄﺭﻓﻊ ﺭﺃﺳﻲ ﻓﺄﻗﻮﻝ‪ :‬ﺃﻣﱵ ﻳﺎ ﺭﺏ‪ ،‬ﺃﻣﱵ ﻳﺎ ﺭﺏ(()‪.(٢‬‬
‫ﻭﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﺸﻔﺎﻋﺔ ﺍﳌﺜﺒﺘﺔ ﻛﺬﻟﻚ‪ :‬ﺍﻟﺸﻔﺎﻋﺔ ﰲ ﺩﺧﻮﻝ ﺍﳌﺆﻣﻨﲔ ﺍﳉﻨﺔ‪ ،‬ﻭﺍﻟﺸﻔﺎﻋﺔ ﻟﺮﻓﻊ‬
‫ﺩﺭﺟﺎﺕ ﺃﻫﻞ ﺍﳉﻨﺔ‪ ،‬ﻭﺍﻟﺸﻔﺎﻋﺔ ﻟﻘﻮﻡ ﺍﺳﺘﺤﻘﻮﺍ ﺍﻟﻨﺎﺭ ﺃﻻﹼ ﻳﺪﺧﻠﻮﻫﺎ‪ ،‬ﻭﺍﻟﺸﻔﺎﻋﺔ ﰲ ﺃﻫﻞ ﺍﻟﻜﺒﺎﺋﺮ‪،‬‬
‫ﻭﺷﻔﺎﻋﺔ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﻟﻌﻤﻪ ﺃﰉ ﻃﺎﻟﺐ ﰲ ﲣﻔﻴﻒ ﺍﻟﻌﺬﺍﺏ ﻋﻨﻪ ﻭﻏﲑﻫﺎ…ﳑﺎ ﻫﻮ ﻣﺒﺴﻮﻁ ﰲ‬
‫ﻛﺘﺐ ﺍﻟﻌﻠﻢ‪.‬‬
‫ﺃﻣﺎ ﺭﺃﻱ ﺍﻟﻔﺮﻕ ﺍﻷﺧﺮﻯ ﰲ ﻣﺴﺄﻟﺔ ﺍﻟﺸﻔﺎﻋﺔ‪ ،‬ﻓﻤﺨﺎﻟﻒ ﳌﺬﻫﺐ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ‪ ،‬ﻓﻘﺪ‬
‫ﺃﻧﻜﺮﺕ ﺍﳌﻌﺘﺰﻟﺔ‪ ،‬ﻭﺍﳋﻮﺍﺭﺝ‪ ،‬ﺍﻟﺸﻔﺎﻋﺔﹶ ﻷﻫﻞ ﺍﻟﻜﺒﺎﺋﺮ ﰲ ﺍﳋﺮﻭﺝ ﻣﻦ ﺍﻟﻨﺎﺭ‪ ،‬ﻓﻘﺎﻟﻮﺍ‪ :‬ﺇﻥ ﻣﻦ ﻳﺪﺧﻞ‬
‫ﺍﻟﻨﺎﺭ ﻻ ﳜﺮﺝ ﻣﻨﻬﺎ ﺃﺑﺪ‪‬ﺍ‪ ،‬ﺃﻣﺎ ﺍﳉﻬﻤﻴﺔ)‪ (٣‬ﻓﺄﻧﻜﺮﻭﺍ ﺍﻟﺸﻔﺎﻋﺔ ﻣﻄﻠﻘﹰﺎ‪ ،‬ﻭﻗﺎﻟﺖ ﺍﳌﺮﺟﺌﺔ)‪ :(١‬ﺇﻥ‬

‫)‪ (١‬ﺍﻹﺳﺮﺍﺀ‪.(٧٩) :‬‬

‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺍﻟﺸﻴﺨﺎﻥ ﺍﻟﺒﺨﺎﺭﻱ ﻙ‪ :‬ﺍﻟﺘﻔﺴﲑ‪ ،‬ﺏ‪ :‬ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ﴿ :‬ﻭ‪ ‬ﻋﻠﱠﻢ‪ ‬ﺁﺩ‪‬ﻡ‪ ‬ﺍﻷَﺳ‪‬ﻤ‪‬ﺎﺀ ﻛﹸﻠﱠﻬ‪‬ـﺎ ﴾ )‪،(٤٢٠٦ /١٦٢٤ /٤‬‬
‫ﻭﻣﺴﻠﻢ ﻙ‪ :‬ﺍﻹﳝﺎﻥ‪ ،‬ﺏ‪ :‬ﺃﺩﱏ ﺃﻫﻞ ﺍﳉﻨﺔ ﻣﻨـﺰﻟﺔ ﻓﻴﻬﺎ )‪.(١٩٣ /١٨٠ /١‬‬
‫)‪ (٣‬ﺍﳉﻬﻤﻴﺔ‪ :‬ﺇﺣﺪﻯ ﺍﻟﻔﺮﻕ ﺍﻟﻜﻼﻣﻴﺔ ﺍﳌﻨﺘﺴﺒﺔ ﻟﻺﺳﻼﻡ‪ ،‬ﺗﻨﺴﺐ ﺇﱃ ﺍﳉﻬﻢ ﺑﻦ ﺻﻔﻮﺍﻥ ﻭﻫﻲ ﻋﻠﻰ ﺩﺭﺟﺎﺕ‪:‬‬
‫‪ - ١‬ﺟﻬﻤﻴﺔ ﻏﺎﻟﻴﺔ‪ ،‬ﻳﻨﻔﻮﻥ ﺍﻷﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ‪.‬‬
‫‪ -٢‬ﺍﳌﻌﺘﺰﻟﺔ‪ ،‬ﻭﳓﻮﻫﻢ ﺍﻟﺬﻳﻦ ﻳﻘﺮﻭﻥ ﺑﺄﲰﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﻟﻜﻨﻬﻢ ﻳﻨﻔﻮﻥ ﺻﻔﺎﺗﻪ‪.‬‬
‫‪ -٣‬ﺃﻛﺜﺮ ﺍﻟﻔﺮﻕ ﺍﻟﻜﻼﻣﻴﺔ ﻭﻃﺎﺋﻔﺔ ﻣﻦ ﺃﻫﻞ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻳﻦ ﻳﻘﺮﻭﻥ ﺑﺄﲰﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﻭﺻﻔﺎﺗﻪ ﺑﺎﳉﻤﻠـﺔ‪ ،‬ﻟﻜﻨـﻬﻢ‬
‫ﻳﺮﺩﻭﻥ ﻃﺎﺋﻔﺔ ﻣﻦ ﺍﻷﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ ﺍﳋﱪﻳﺔ ﻭﻏﲑ ﺍﳋﱪﻳﺔ ﻭﻳﺆﻭﻟﻮ‪‬ﺎ )ﺍﳌﻠﻞ ﻭﺍﻟﻨﺤﻞ ‪ ،٨٨ -٨٦ /١‬ﺍﳌﻮﺳﻮﻋﺔ‬
‫ﺍﳌﻴﺴﺮﺓ ﰲ ﺍﻷﺩﻳﺎﻥ ﻭﺍﳌﺬﺍﻫﺐ ﺍﳌﻌﺎﺻﺮﺓ ‪.(١٠٤١-١٠٤٠ /٢‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪١٠٢‬‬
‫ﺍﻟﺸﻔﺎﻋﺔ ﻻ ﺣﺎﺟﺔ ﺇﻟﻴﻬﺎ؛ ﻷﻧﻪ ﻻ ﻳﻀﺮ ﻣﻊ ﺍﻹﳝﺎﻥ ﻣﻌﺼﻴﺔ‪ ،‬ﻭﻻ ﻳﻨﻔﻊ ﻣﻊ ﺍﻟﻜﻔﺮ ﻃﺎﻋﺔ ‪ -‬ﺑﺰﻋﻤﻬﻢ‬
‫ﺍﻟﻔﺎﺳﺪ ‪ ،-‬ﺃﻣﺎ ﺍﻟﺸﻴﻌﺔ)‪ (٢‬ﻓﻘﺪ ﲡﺎﻭﺯﻭﺍ ﺍﳊﺪ ﰲ ﺇﺛﺒﺎ‪‬ﺎ ﻓﺨﺮﺟﻮﺍ ﻋﻦ ﺍﳊﻖ‪ ،‬ﻭﺫﻫﺒﻮﺍ ﺇﱃ ﺃﻥ ﻵﻝ‬
‫ﺍﻟﺒﻴﺖ ﻭﺧﺼﻮﺻ‪‬ﺎ ﻋﻠﻴ‪‬ﺎ ‪ ‬ﻭﺃﻭﻻﺩﻩ ﻣﻦ ﻓﺎﻃﻤﺔ ﺃﲨﻌﲔ ﺃﻥ ﳍﻢ ﻣﻄﻠﻖ‪ ‬ﺍﳊﻖ ﰲ ﺍﻟﺸﻔﺎﻋﺔ ﻓﻼ ﺗ‪‬ﺮ‪‬ﺩ‪‬‬
‫ﺷﻔﺎﻋﺘﻬﻢ!!)‪.(٣‬‬
‫ﺍﳌﺮﺣﻠﺔ ﺍﻟﺴﺎﺑﻌﺔ‪ :‬ﺍﻟﻌﺮﺽ ﻭﺗﻄﺎﻳﺮ ﺍﻟﺼﺤﻒ‪:‬‬
‫ﺛﺒﺖ ﻛﻤﺎ ﺳﺒﻖ ﺑﻴﺎﻧﻪ ﺃﻥ ﺍﷲ ‪ ‬ﺑﻌﺪ ﺇﺫﻧﻪ ﻟﻠﻨﱯ ‪ ‬ﺑﺎﻟﺸﻔﺎﻋﺔ ﺍﻟﻌ‪‬ﻈﻤﻰ ﻟﻔﺼﻞ ﺍﻟﻘﻀﺎﺀ‪،‬‬
‫ﻳﻨـﺰﻝ ﻧﺰﻭﻻﹰ ﻳﻠﻴﻖ ﲜﻼﻝ ﻋﻈﻤﺘﻪ‪ ،‬ﻓﺘ‪‬ﻌﺮﺽ ﻋﻠﻴﻪ ﺃﻋﻤﺎﻝ ﺍﻟﻌﺒﺎﺩ ﻟﻴ‪‬ﺤﺎﺳﺒﻬﻢ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻗﺪ ﺛﺒﺖ‬
‫ﻋﺮﺽ ﺍﻷﻋﻤﺎﻝ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﺑﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻓﻤﻦ ﺍﻟﻘﺮﺁﻥ ﻗﻮﻟﻪ ‪a﴿ :‬‬
‫‪ ،(٤)﴾f ed c b‬ﻭﻳﻘﻮﻝ ‪DC B A@ ? > = <﴿ :‬‬
‫‪ ،(٥)﴾L K J I H G FE‬ﻭﻣﻦ ﺍﻟﺴﻨﺔ ﺣﺪﻳﺚ ﺟﺮﻳﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ‪ ‬ﻗﺎﻝ‪)) :‬ﻛﻨﺎ‬
‫ﺟﻠﻮﺳ‪‬ﺎ ﻋﻨﺪ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻭﻫﻮ ﻳﻨﻈﺮ ﺇﱃ ﺍﻟﻘﻤﺮ ﻟﻴﻠﺔ ﺍﻟﺒﺪﺭ ﻓﻘﺎﻝ‪ :‬ﺃﻣﺎ ﺇﻧﻜﻢ ﺳﺘﻌﺮﺿﻮﻥ ﻋﻠﻰ‬

‫)‪ (١‬ﺍﳌﺮﺟﺌﺔ‪ :‬ﺇﺣﺪﻯ ﺍﻟﻔﺮﻕ ﺍﻟﻜﻼﻣﻴﺔ ﺍﳌﻨﺘﺴﺒﺔ ﻟﻺﺳﻼﻡ‪ ،‬ﺇﲨﺎﻝ ﺍﻟﻔﺮﻕ ﺍﳌﺘﺄﺛﺮﺓ ‪‬ﺎ‪:‬‬
‫‪ -١‬ﻣﻦ ﻗﺎﻝ‪ :‬ﺇﻥ ﺍﻹﳝﺎﻥ ﺗﺼﺪﻳﻖ ﺑﺎﻟﻘﻠﺐ ﻭﻗﻮﻝ ﺑﺎﻟﻠﺴﺎﻥ‪ ،‬ﻭﻫﻢ ﻣﺮﺟﺌﺔ ﺍﻟﻔﻘﻬﺎﺀ‪.‬‬
‫‪ -٢‬ﻣﻦ ﻗﺎﻝ‪ :‬ﺇﻥ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻠﺴﺎﻥ ﻓﻘﻂ‪ ،‬ﻭﻫﻢ ﺍﻟﻜﺮﺍﻣﻴﺔ‪.‬‬
‫‪ -٣‬ﻣﻦ ﻗﺎﻝ‪ :‬ﺇﻥ ﺍﻹﳝﺎﻥ ﻫﻮ ﺍﻟﺘﺼﺪﻳﻖ‪ ،‬ﻭﻫﻮ ﺃﺑﻮ ﻣﻨﺼﻮﺭ ﺍﳌﺎﺗﺮﻳﺪﻱ ﻭﻣﻦ ﻭﺍﻓﻘﻪ ﻣﻦ ﺍﻷﺷﺎﻋﺮﺓ‪.‬‬
‫‪ -٤‬ﻣﻦ ﻏﺎﱃ ﻓﻴﻬﻢ ﻭﻗﺎﻝ‪ :‬ﺇﻧﻪ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﺍﳉﻬﻢ ﺑﻦ ﺻﻔﻮﺍﻥ )ﺍﳌﻠﻞ ﻭﺍﻟﻨﺤﻞ ‪ ،١٣٩ /١‬ﺍﳌﻮﺳﻮﻋﺔ ﺍﳌﻴـﺴﺮﺓ‬
‫ﰲ ﺍﻷﺩﻳﺎﻥ ﻭﺍﳌﺬﺍﻫﺐ ﺍﳌﻌﺎﺻﺮﺓ ‪.(١١٤٤-١١٤٣ /٢‬‬
‫)‪ (٢‬ﺍﻟﺸﻴﻌﺔ‪ :‬ﻓﺮﻗﺔ ﺗﻨﺘﺴﺐ ﺇﱃ ﺍﻹﺳﻼﻡ‪ ،‬ﺯﻋﻢ ﺃﺻﺤﺎ‪‬ﺎ ﺃﻥ ﻋﻠﻴ‪‬ﺎ ‪ ‬ﻫﻮ ﺍﻷﺣﻖ ﰲ ﻭﺭﺍﺛﺔ ﺍﳋﻼﻓﺔ‪ ،‬ﻳﻌﺘﻘـﺪﻭﻥ ﺍﻟﻌـﺼﻤﺔ ﰲ‬
‫ﺃﺋﻤﺔ ﺃﻫﻞ ﺍﻟﺒﻴﺖ‪ ،‬ﻛﻤﺎ ﳚﻮﺯﻭﻥ ﺧﻮﺍﺭﻕ ﺍﻟﻌﺎﺩﺍﺕ ﻋﻠﻰ ﻳﺪ ﺍﻹﻣﺎﻡ‪ ،‬ﻳﺮﻭﻥ ﺃﻥ ﻣﺘﻌﺔ ﺍﻟﻨﺴﺎﺀ ﺧﲑ ﺍﻟﻌﺒﺎﺩﺍﺕ‪ ،‬ﻳﺘﱪﺅﻭﻥ ﻣـﻦ‬
‫ﺍﳋﻠﻔﺎﺀ ﺍﻟﺜﻼﺛﺔ ﺃﰊ ﺑﻜﺮ‪ ،‬ﻭﻋﻤﺮ‪ ،‬ﻭﻋﺜﻤﺎﻥ‪ ،‬ﻭﻳﻨﻌﺘﻮ‪‬ﻢ ﺑﺄﻗﺒﺢ ﺍﻟﺼﻔﺎﺕ‪ ،‬ﻳﻐﺎﻟﻮﻥ ﰲ ﺷﺨﺼﻴﺔ ﻋﻠﻲ ﺑـﻦ ﺃﰊ ﻃﺎﻟـﺐ ‪‬‬
‫ﻭﻣﻨﻬﻢ ﻣﻦ ﺭﻓﻌﻪ ﺇﱃ ﻣﺮﺗﺒﺔ ﺍﻷﻟﻮﻫﻴﺔ ﻛﻔﺮﻗﺔ ﺍﻟﺴﺒﺌﻴﺔ ﻣﻦ ﺍﻟﺸﻴﻌﺔ )ﺃﺻﻮﻝ ﺍﻟﻔﺮﻕ ﻭﺍﻷﺩﻳﺎﻥ ﺹ‪ ،٤٠ :‬ﺗـﺎﺭﻳﺦ ﺍﳌـﺬﺍﻫﺐ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﺹ‪ ،٢٦٦ :‬ﺍﳌﻮﺳﻮﻋﺔ ﺍﳌﻴﺴﺮﺓ ﰲ ﺍﻷﺩﻳﺎﻥ ﻭﺍﳌﺬﺍﻫﺐ ﺍﳌﻌﺎﺻﺮﺓ ‪.(٥٥-٥١ /١‬‬
‫)‪ (٣‬ﻳﻨﻈﺮ‪ :‬ﺍﳊﻴﺎﺓ ﺍﻵﺧﺮﺓ )‪.(٣٥٩-٣٥٢ /١‬‬
‫)‪ (٤‬ﺍﳊﺎﻗﺔ‪.(١٨) :‬‬
‫)‪ (٥‬ﺍﻟﻜﻬﻒ‪.(٤٨) :‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪١٠٣‬‬
‫ﺭﺑﻜﻢ ﻓﺘﺮﻭﻧﻪ ﻛﻤﺎ ﺗﺮﻭﻥ ﻫﺬﺍ ﺍﻟﻘﻤﺮ ﻻ ﺗ‪‬ﻀﺎﻣ‪‬ﻮﻥ)‪ (١‬ﰲ ﺭﺅﻳﺘﻪ‪ ،‬ﻓﺈﻥ ﺍﺳﺘﻄﻌﺘﻢ ﺃﻻﱠ ﺗﻐﻠﺒﻮﺍ ﻋﻠﻰ‬
‫ﺻﻼﺓ ﻗﺒﻞ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ ﻭﻗﺒﻞ ﻏﺮﻭ‪‬ﺎ ﻓﺎﻓﻌﻠﻮﺍ‪ ،‬ﰒ ﻗﺮﺃ ﻫﺬﻩ ﺍﻵﻳﺔ‪] \ [ Z ﴿ :‬‬
‫^_ `‪.(٣)(( (٢)﴾ a‬‬
‫ﻭﻗﺪ ﻭﻗﻊ ﺍﻻﺧﺘﻼﻑ ﺑﲔ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺻﻔﺔ ﺍﻟﻌﺮﺽ ﻭﺣﺎﻟﺔ ﺍﳋﻠﻖ ﰲ ﺍﻟﻌﺮﺽ‪ ،‬ﻫﻞ ﻳﻌﺮﺿﻮﻥ‬
‫ﺻﻔ‪‬ﺎ ﻭﺍﺣﺪ‪‬ﺍ ﺃﻭ ﺻﻔﻮﻓﹰﺎ؟ ﻭﻫﻞ ﺗ‪‬ﻌﺮﺽ ﺍﻷﻣﻢ ﲨﻴﻌﻬﻢ‪ ،‬ﻣﺴﻠﻤﻬﻢ ﻭﻛﺎﻓﺮﻫﻢ‪ ،‬ﺟﻨ‪‬ﻬﻢ ﻭﺇﻧﺴﻬﻢ‪،‬‬
‫ﻭﺣﱴ ﺍﻟﺴﺒﻌﲔ ﺃﻟﻒ ﺍﻟﺬﻳﻦ ﻭﺭﺩ ﺍﻟﻨﺺ ﺑﺪﺧﻮﳍﻢ ﺍﳉﻨﺔ ﺑﻐﲑ ﺣﺴﺎﺏ ﻭﻻ ﻋﻘﺎﺏ؟…ﻭﺍﻟﺬﻱ‬
‫ﻳﻈﻬﺮ ﺃﻥ ﺍﻟﻨﺼﻮﺹ ﲢﺘﻤﻞ ﻛﻼ ﺍﻟﻘﻮﻟﲔ ﻟﻌﺪﻡ ﻭﺟﻮﺩ ﺍﻟﻨﺺ)‪.(٤‬‬
‫ﻭﺍﳋﻠﻖ ﰲ ﻋﺮﺿﻬﻢ ﻳﺘﻔﺎﻭﺗﻮﻥ ﺗﻔﺎﻭﺗ‪‬ﺎ ﻋﻈﻴﻤ‪‬ﺎ‪ ،‬ﻓﺎﳌﺆﻣﻦ ﻳﻌﺮﺽ ﻋﻠﻰ ﺍﷲ ﰲ ﺳﺘﺮ ﻭﺗﻴﺴﲑ‪ ،‬ﺃﻣﺎ‬
‫ﺍﻟﻜﺎﻓﺮ ﻓﻴ‪‬ﻨﺎﻗﺶ ﺍﳊﺴﺎﺏ‪ ،‬ﻭﺗﻠﻌﻨﻪ ﺍﳌﻼﺋﻜﺔ ﻋﻠﻰ ﺭﺅﻭﺱ ﺍﻷﺷﻬﺎﺩ ﻗﺎﺋﻠﺔ ﳍﻢ‪Æ Å﴿ :‬‬
‫‪.(٦)،(٥)﴾ÏÎ ÍÌË ÊÉÈ Ç‬‬
‫ﻭﺑﻌﺪ ﺃﻥ ﻳ‪‬ﻌﺮﺽ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﺗ‪‬ﻌﺮﺽ ﺃﻋﻤﺎﳍﻢ‪ ،‬ﻳﺸﺎﺀ ﺍﷲ ‪ ‬ﻟﻜﻤﺎﻝ ﻋﺪﻟﻪ‬
‫ﻭﺣﻜﻤﺘﻪ ﺃﻥ ﻳ‪‬ﻘﺮ‪ ‬ﺍﻟﻌﺒﺎﺩ ﺑﺄﻋﻤﺎﳍﻢ ﺍﳌﺴﺠﻠﺔ ﰲ ﺍﻟﺼ‪‬ﺤﻒ ﺍﻟﱵ ﺗﺘﻄﺎﻳﺮ ﺑﻌﺪ ﺍﻟﻌﺮﺽ‪ ،‬ﻓﺈﻣﺎ ﺁﺧﺬ‬
‫ﻛﺘﺎﺑﻪ ﺑﻴﻤﻴﻨﻪ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪ ،(٧)﴾p o n m l k j i h﴿ :‬ﻭﺇﻣﺎ‬
‫ﺁﺧﺬ ﻛﺘﺎﺑﻪ ﺑﺸﻤﺎﻟﻪ‪ ،‬ﻛﻤﺎ ﺫﻛﺮ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﰲ ﻗﻮﻟﻪ‪¸ ¶ µ ´ ³ ² ± ° ¯﴿ :‬‬

‫)‪ (١‬ﻻ ﺗ‪‬ﻀﺎﻣ‪‬ﻮﻥ‪ :‬ﻣﻦ ﺍﻟﻀﻴﻢ ﻭﻫﻮ ﺍﻟﺘﻌﺐ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺃﻱ ﻻ ﻳ‪‬ﻀﺎﻡ ﺑﻌﻀﻜﻢ ﺑﻌﻀ‪‬ﺎ ﻛﻤﺎ ﺗﻔﻌﻠﻪ ﺍﻟﻨﺎﺱ ﰲ ﻃﻠﺐ ﺍﻟﺸﻲﺀ ﺍﳋﻔـﻲ‬
‫ﺍﻟﺬﻱ ﻻ ﻳﺴﻬﻞ ﺩﺭﻛﻪ ﻓﻴﺘﺰﺍﲪﻮﻥ ﻋﻨﺪﻩ‪ ،‬ﻳﺮﻳﺪ ﺃﻥ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﻭﺍﺩﻉ ﻣﻜﺎﻧﻪ ﻻ ﻳﻨﺎﺯﻋﻪ ﰲ ﺭﺅﻳﺘـﻪ ﺃﺣـﺪ )ﻋﻤـﺪﺓ‬
‫ﺍﻟﻘﺎﺭﺉ ‪.(٤٢-٤١ /٥‬‬
‫)‪ (٢‬ﻃﻪ‪.(١٣٠) :‬‬
‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺍﻟﺸﻴﺨﺎﻥ‪ ،‬ﺍﻟﺒﺨﺎﺭﻱ ﻙ‪ :‬ﻣﻮﺍﻗﻴﺖ ﺍﻟﺼﻼﺓ ﺏ‪ :‬ﻓﻀﻞ ﺻﻼﺓ ﺍﻟﻌﺼﺮ )‪ (٥٢٩ /٢٠٣ /١‬ﻭﻣﺴﻠﻢ ﻙ‪ :‬ﺍﳌـﺴﺎﺟﺪ‬
‫ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ‪ ،‬ﺏ‪ :‬ﻓﻀﻞ ﺻﻼﺓ ﺍﻟﺼﺒﺢ ﻭﺍﶈﺎﻓﻈﺔ ﻋﻠﻴﻬﺎ )‪.(٦٣٣ /٤٤٠ /١‬‬
‫)‪ (٤‬ﻳﻨﻈﺮ‪ :‬ﺍﳊﻴﺎﺓ ﺍﻵﺧﺮﺓ )‪.(٨٣٦ – ٨٢٩ /٢‬‬
‫)‪ (٥‬ﻫﻮﺩ‪.(١٨) :‬‬
‫)‪ (٦‬ﻳﻨﻈﺮ‪ :‬ﺍﳊﻴﺎﺓ ﺍﻵﺧﺮﺓ )‪.(٨٣٦ /٢‬‬
‫)‪ (٧‬ﺍﳊﺎﻗﺔ‪.(١٩) :‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪١٠٤‬‬
‫‪ ،(١)﴾¹‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﻌﻄﻰ ﻛﺘﺎﺑﻪ ﻭﺭﺍﺀ ﻇﻬﺮﻩ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪_ ^ ] \ [ Z﴿ :‬‬
‫`‪.(٢)﴾c b a‬‬
‫ﻭﻫﺬﻩ ﺍﳍﻴﺌﺎﺕ ﻷﺧﺬ ﺍﻟﺼﺤﻒ ﻭﺇﻥ ﻛﺎﻧﺖ ﺗﺒﺪﻭ ﰲ ﺍﻟﻈﺎﻫﺮ ﺃ‪‬ﺎ ﺛﻼﺙ‪ ،‬ﻟﻜﻨﻬﺎ ﰲ ﺍﳊﻘﻴﻘﺔ‬
‫ﺣﺎﻟﺘﺎﻥ‪ ،‬ﻭﺍﳊﺎﻟﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻭﻫﻲ )ﺇﻳﺘﺎﺀ ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﻭﺭﺍﺀ ﻇﻬﺮﻩ( ﻓﻘﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﻛﻴﻔﻴﺘﻬﺎ‬
‫ﻟﻜﻦ ﻧﺘﺎﺝ ﻫﺬﺍ ﺍﳋﻼﻑ ﻭﺍﺣﺪ ﻭﻫﻮ ﺗﺎﺑﻊ ﻟﻠﺤﺎﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﺃﻱ ﻳﺄﺧﺬﻩ ﺑﺸﻤﺎﻟﻪ ﻟﻜﻦ ﻣﻦ ﻭﺭﺍﺀ‬
‫ﻇﻬﺮﻩ)‪.(٣‬‬
‫ﺍﳌﺮﺣﻠﺔ ﺍﻟﺜﺎﻣﻨﺔ‪ :‬ﺍﳊﺴﺎﺏ‪:‬‬
‫ﺇﻥ ﻣﻦ ﲤﺎﻡ ﺍﻟﻌﺪﻝ ﻭﺇﺣﻘﺎﻕ ﺍﳊﻖ ﺇﻗﺎﻣﺔ ﺍﳊﺠﺔ ﻭﺍﻟﺒﻴﻨﺔ ﻋﻠﻰ ﺍﶈﻜﻮﻡ ﻗﺒﻞ ﺇﺻﺪﺍﺭ ﺍﳊﻜﻢ‬
‫ﻋﻠﻴﻪ‪ ،‬ﻓﻤﻦ ﺣ‪‬ﻜِﻢ‪ ‬ﻋﻠﻴﻪ ﲝﻜﻢ ﺩﻭﻥ ﳏﺎﻛﻤﺔ ﺗ‪‬ﺒﲔ ﺇﻗﺮﺍﺭﻩ ﻭﺗ‪‬ﻘﻴﻢ ﺍﳊﺠﺔ ﻋﻠﻴﻪ‪ ،‬ﻓﻘﺪ ﻭﻗﻊ ﻋﻠﻴﻪ ﻇﻠﻢ‬
‫ﻭﺍﻋﺘﺪﺍﺀ ﻻ ﻳﺮﻓﻌﻪ ﺇﻻ ﻋﺪﻝ )ﺍﶈﺎﺳﺒﺔ ﻭﺍﶈﺎﻛﻤﺔ(‪ ،‬ﻫﺬﺍ ﰲ ﺃﺣﻜﺎﻡ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﷲ ﺍﳌﺜﻞ ﺍﻷﻋﻠﻰ‬
‫ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻓﺎﷲ ﺗﻌﺎﱃ ﺃﺣﻜﻢ ﺍﳊﺎﻛﻤﲔ‪ ،‬ﻭﺍﻟﻌﺪﻝ ﻣﻦ ﺃﹶﺟﻞﱢ ﺻﻔﺎﺗﻪ ﺗﺒﺎﺭﻙ ﻭﺗﻘﺪﺱ‪ ،‬ﻷﺟﻞ ﺫﻟﻚ‬
‫ﺍﻗﺘﻀﺖ ﺣﻜﻤﺘﻪ ﺳﺒﺤﺎﻧﻪ ﻭﲤﺎﻡ ﻋﺪﻟﻪ ﺃﻥ ﻳﻘﻴﻢ ﺍﳊﺴﺎﺏ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﻟﻴﻤﻴﺰ ﺍﳋﺒﻴﺚ ﻣﻦ ﺍﻟﻄﻴﺐ‪،‬‬
‫ﻭﺍﳌﹸﺤﺴﻦ ﻣﻦ ﺍﳌﹸﺴﻲﺀ‪ ،‬ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪º ¹ ¸ ¶ µ ´ ³ ² ±﴿ :‬‬
‫» ¼ ½ ¾ ¿‪È Ç Æ Å Ä Ã Â Á À‬‬
‫‪.(٤)﴾Ñ Ð Ï ÎÍÌ ËÊ É‬‬
‫ﻭﻗﺪ ﻭﺭﺩ ﺫﻛﺮ ﺍﳊﺴﺎﺏ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﰲ ﻣﻮﺍﺿﻊ ﻛﺜﲑﺓ؛ ﻭﺫﻟﻚ ﻳﺪﻝ ﻋﻠﻰ ﺃﳘﻴﺘﻪ‬
‫ﻭﻭﺟﻮﺏ ﺍﻻﺳﺘﻌﺪﺍﺩ ﻟﻪ‪ ،‬ﻭﻳﺴﺮﻩ ﻭﺳﺮﻋﺘﻪ ﻋﻠﻰ ﺍﷲ ‪ ‬ﻛﻤﺎ ﻗﺎﻝ ﺟﻞ ﻭﻋﻠﻰ‪¦ ¥ ¤£ ¢﴿ :‬‬
‫§ ¨﴾)‪ ،(٥‬ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪- , +* ) ( '& % $ # " !﴿ :‬‬

‫)‪ (١‬ﺍﳊﺎﻗﺔ‪.(٢٥) :‬‬

‫)‪ (٢‬ﺍﻻﻧﺸﻘﺎﻕ‪.(١١-١٠) :‬‬
‫)‪ (٣‬ﻳﻨﻈﺮ‪ :‬ﺍﳊﻴﺎﺓ ﺍﻵﺧﺮﺓ )‪.(٨٧٤-٨٧٣ /٢‬‬
‫)‪ (٤‬ﺍﳉﺎﺛﻴﺔ‪.(٢٢-٢١) :‬‬
‫)‪ (٥‬ﺍﳌﺎﺋﺪﺓ‪.(٤) :‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪١٠٥‬‬
‫‪.(١)﴾/.‬‬
‫ﻭﺍﻟﻨﺎﺱ ﰲ ﺍﳊﺴﺎﺏ ﻋﻠﻰ ﺃﺻﻨﺎﻑ ﻭﻃﻮﺍﺋﻒ ﻣﺘﻔﺮﻗﺔ؛ ﻓﻤﻨﻬﻢ ﻣﻦ ﻳ‪‬ﺤﺎﺳﺐ ﺣﺴﺎﺑ‪‬ﺎ ﻳﺴﲑ‪‬ﺍ‪،‬‬
‫ﻭﻣﻨﻬﻢ ﻣﻦ ﳛﺎﺳﺐ ﺣﺴﺎﺑ‪‬ﺎ ﻋﺴﲑ‪‬ﺍ ﺷﺪﻳﺪ‪‬ﺍ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﺪﺧﻞ ﺍﳉﻨﺔ ﺑﻐﲑ ﺣﺴﺎﺏ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻣﻦ‬
‫ﺍﳌﺆﻣﻨﲔ ﻣﻦ ﻳﺪﺧﻞ ﺍﳉﻨﺔ ﺑﻐﲑ ﺣﺴﺎﺏ‪ ،‬ﻓﻼ ﻳﺒﻌﺪ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﻜﻔﺎﺭ ﻣﻦ ﻫﻮ ﺃﺩﱏ ﺇﱃ ﻏﻀﺐ‬
‫ﺍﷲ‪ ،‬ﻓﻴﺪﺧﻠﻪ ﺍﻟﻨﺎﺭ ﺑﻐﲑ ﺣﺴﺎﺏ)‪.(٢‬‬
‫ﺃﻣﺎ ﺃﺻﻨﺎﻑ ﺍﻟﻨﺎﺱ ﰲ ﺍﻹﺟﺎﺑﺔ ﻋﻠﻰ ﺍﶈﺎﺳﺒﺔ ﻭﺍﳌﹸﺴﺎﺀﻟﺔ ﻓﻘﺪ ﺛﺒﺖ ﺃﻥ ﺍﷲ ‪ ‬ﻳﻘﺮﺭ ﻋﺒﺎﺩﻩ‬
‫ﺑﺄﻋﻤﺎﳍﻢ ﻓﻴﻘﻮﻝ ﺳﺒﺤﺎﻧﻪ‪ :‬ﺃﺗﻌﺮﻑ ﺫﻧﺐ ﻛﺬﺍ؟ ﺃﺗﻌﺮﻑ ﺫﻧﺐ ﻛﺬﺍ؟ ﻓﺎﳌﺆﻣﻦ ﻳ‪‬ﻘﺮ‪ ‬ﻭﻳﻌﺘﺮﻑ‪ ،‬ﺃﻣﺎ‬
‫ﺍﻟﻜﺎﻓﺮ ﻓﻴ‪‬ﻨﻜﺮ ﻭﳚﺎﺩﻝ ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺣﺪﻳﺚ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ‪ ‬ﻗﺎﻝ‪ :‬ﻛﻨﺖ ﺁﺧﺬ ﺑﻴﺪ ﺍﺑﻦ ﻋﻤﺮ‬
‫ﺇﺫ ﻋ‪‬ﺮ‪‬ﺽ ﻟﻪ ﺭﺟﻞ ﻓﻘﺎﻝ‪ :‬ﻛﻴﻒ ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻳﻘﻮﻝ ﰲ ﺍﻟﻨﺠﻮﻯ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ؟‪ ،‬ﻓﻘﺎﻝ‪:‬‬
‫ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻳﻘﻮﻝ‪)) :‬ﺇﻥ ﺍﷲ ‪ ‬ﻳ‪‬ﺪﱐ ﺍﳌﺆﻣﻦ ﻓﻴﻀﻊ ﻋﻠﻴﻪ ﻛﻨﻔﻪ ﻭﻳﺴﺘﺮﻩ ﻣﻦ ﺍﻟﻨﺎﺱ‬
‫ﻭﻳﻘﺮﺭﻩ ﺑﺬﻧﻮﺑﻪ ﻭﻳﻘﻮﻝ ﻟﻪ‪ :‬ﺃﺗﻌﺮﻑ ﺫﻧﺐ ﻛﺬﺍ؟ ﺃﺗﻌﺮﻑ ﺫﻧﺐ ﻛﺬﺍ؟ ﺣﱴ ﺇﺫﺍ ﻗﺮﺭﻩ ﺑﺬﻧﻮﺑﻪ ﻭﺭﺃﻯ‬
‫ﰲ ﻧﻔﺴﻪ ﺃﻧﻪ ﻗﺪ ﻫﻠﻚ ﻗﺎﻝ‪ :‬ﻓﺈﱐ ﺳﺘﺮ‪‬ﺎ ﻋﻠﻴﻚ ﰲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺇﱐ ﺃﻏﻔﺮﻫﺎ ﻟﻚ ﺍﻟﻴﻮﻡ‪ ،‬ﰒ ﻳ‪‬ﻌﻄﻰ‬
‫ﻛﺘﺎﺏ ﺣﺴﻨﺎﺗﻪ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻜﻔﺎﺭ ﻭﺍﳌﻨﺎﻓﻘﻮﻥ ﻓﻴﻘﻮﻝ ﺍﻷﺷﻬﺎﺩ‪ËÊ É È ÇÆ Å ﴿ :‬‬
‫‪.(٤)(( (٣)﴾Ð ÏÎÍ Ì‬‬
‫ﻭﻣﻊ ﺗﻘﺮﻳﺮ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻟﻠﻌﺒﺎﺩ ﺑﺬﻧﻮ‪‬ﻢ ﺇﻻ ﺃ‪‬ﻢ ﻻ ﻳﻜﺎﺩﻭﻥ ﻳﻌﺘﺮﻓﻮﻥ ﲟﺎ ﻧﺴﺐ ﺇﻟﻴﻬﻢ ﻣﻦ‬
‫ﺃﻋﻤﺎﻝ‪ ،‬ﻟﻜﻦ ﺍﷲ ﺗﻌﺎﱃ ﺟﻌﻞ ﻋﻠﻴﻬﻢ ﺷﻬﻮﺩ‪‬ﺍ ﻣﻦ ﺃﻧﻔﺴﻬﻢ ﻻ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺭﺩ ﺷﻬﺎﺩ‪‬ﻢ‪ ،‬ﻭﻫﺆﻻﺀ‬
‫ﺍﻟﺸﻬﻮﺩ ﻫﻢ ﺃﻋﻀﺎﺀ ﺍﻹﻧﺴﺎﻥ ﻭﺟﻮﺍﺭﺣﻪ ﻣﻦ ﺃﻳﺪٍ ﻭﺃﺭﺟﻞٍ ﻭﺟﻠﻮﺩٍ ﻭﲰﻊٍ ﻭﺑﺼﺮٍ ﻭﺃﻓﻮﺍﻩ‪ ،‬ﻳﻘﻮﻝ‬
‫ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ‪! Ù Ø × Ö Õ Ô Ó Ò Ñ Ð Ï Î Í﴿ :‬‬
‫" ‪3 2 1 0 / . - , + * ) ( ' &% $ #‬‬
‫‪E D CB A@?> =<; :9 87 65 4‬‬

‫)‪ (١‬ﻏﺎﻓﺮ‪.(١٧) :‬‬

‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺘﺬﻛﺮﺓ )‪.(٩٤ /٢‬‬
‫)‪ (٣‬ﻫﻮﺩ‪.(١٨) :‬‬
‫)‪ (٤‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ ﻙ‪ :‬ﺍﻷﺩﺏ‪ ،‬ﺏ‪ :‬ﺳﺘﺮ ﺍﳌﺆﻣﻦ ﻋﻠﻰ ﻧﻔﺴﻪ )‪.(٥٧٢٢ /٢٢٥٤ /٥‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪١٠٦‬‬
‫‪ ،(١)﴾H G F‬ﻓﻬﺬﻩ ﺍﳉﻮﺍﺭﺡ ﺍﻟﱵ ﻛﺎﻧﺖ ﰲ ﺍﻟﺪﻧﻴﺎ ﻣﻠﻜﹰﺎ ﻟﻺﻧﺴﺎﻥ ﻳ‪‬ﺼﺮ‪‬ﻓﻬﺎ ﻛﻴﻔﻤﺎ ﺷﺎﺀ‪،‬‬
‫ﻭﻳﺴﺘﻌﻤﻠﻬﺎ ﺇﻣﺎ ﰲ ﻃﺮﻳﻖ ﺍﳋﲑ ﺃﻭ ﰲ ﻃﺮﻳﻖ ﺍﻟﺸﺮ‪ ،‬ﰲ ﻳﻮﻡ ﺍﳊﺴﺎﺏ ﺗﺘﺤﻮﻝ ﺇﱃ ﺷﻬﻮﺩ ﻧﺎﻃﻘﺔ‬
‫ﺑﻜﻞ ﻣﺎ ﺍﻗﺘﺮﻓﺖ ﺣﺴﺒﻤﺎ ﺻﺮﻓﻬﺎ ﺻﺎﺣﺒﻬﺎ‪ ،‬ﻓﻼ ﻳﺴﺘﻄﻴﻊ ﺣﻴﻨﺌﺬٍ ﺍﻟﻄﻌﻦ ﰲ ﺷﻬﺎﺩ‪‬ﺎ ﻭﻻ ﺍﳉﺪﺍﻝ‬
‫ﻭﻻ ﺍﻹﻧﻜﺎﺭ‪.‬‬
‫ﻭﻗﺪ ﺟﺎﺀ ﰲ ﺍﻟﺴﻨﺔ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ ﻛﻤﺎ ﰲ ﺣﺪﻳﺚ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ‪ ‬ﻗﺎﻝ‪ :‬ﻛﻨﺎ ﻋﻨﺪ‬
‫ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻓﻀﺤﻚ ﻓﻘﺎﻝ‪)) :‬ﻫﻞ ﺗﺪﺭﻭﻥ ﻣﻢ ﺃﺿﺤﻚ؟ ﻗﺎﻝ‪ :‬ﻗﻠﻨﺎ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺃﻋﻠﻢ‪ ،‬ﻗﺎﻝ‪:‬‬
‫ﻣﻦ ﳐﺎﻃﺒﺔ ﺍﻟﻌﺒﺪ ﺭﺑﻪ‪ ،‬ﻳﻘﻮﻝ‪ :‬ﻳﺎ ﺭﺏ ﺃﱂ ﲡﺮﱐ ﻣﻦ ﺍﻟﻈﻠﻢ ﻗﺎﻝ‪ :‬ﻳﻘﻮﻝ‪ :‬ﺑﻠﻰ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﻴﻘﻮﻝ‪ :‬ﻓﺈﱐ‬
‫ﻻ ﺃﺟﻴﺰ ﻋﻠﻰ ﻧﻔﺴﻲ ﺇﻻ ﺷﺎﻫﺪ‪‬ﺍ ﻣﲏ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﻴﻘﻮﻝ‪ :‬ﻛﻔﻰ ﺑﻨﻔﺴﻚ ﺍﻟﻴﻮﻡ ﻋﻠﻴﻚ ﺷﻬﻴﺪ‪‬ﺍ‪ ،‬ﻭﺑﺎﻟﻜﺮﺍﻡ‬
‫ﺍﻟﻜﺎﺗﺒﲔ ﺷﻬﻮﺩ‪‬ﺍ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﻴﺨﺘﻢ ﻋﻠﻰ ﻓﻴﻪ ﻓﻴﻘﺎﻝ ﻷﺭﻛﺎﻧﻪ‪ :‬ﺍﻧﻄﻘﻲ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺘﻨﻄﻖ ﺑﺄﻋﻤﺎﻟﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﰒ‬
‫ﻳ‪‬ﺨﻠﻰ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﻜﻼﻡ ﻗﺎﻝ‪ :‬ﻓﻴﻘﻮﻝ‪ :‬ﺑ‪‬ﻌﺪ‪‬ﺍ ﻟﻜﹸﻦ‪ ‬ﻭﺳﺤﻘﹰﺎ ﻓﻌﻨﻜﻦ ﻛﻨﺖ ﺃﹸﻧﺎﺿﻞ(()‪.(٢‬‬
‫ﻭﻗﺪ ﺫﻛﺮ ﺍﷲ ‪ ‬ﺷﻬﺎﺩﺓ ﺍﻷﺭﺽ ﻛﺬﻟﻚ ﲟﺎ ﻋﻤﻞ ﺍﻟﻨﺎﺱ ﻋﻠﻴﻬﺎ‪ ،‬ﻳﻘﻮﻝ ‪: 9﴿ :‬‬
‫;<=>?@‪IHGFE DCBA‬‬
‫‪.(٣)﴾N MLK J‬‬
‫ﺍﳌﺮﺣﻠﺔ ﺍﻟﺘﺎﺳﻌﺔ‪ :‬ﺍﳌﻴﺰﺍﻥ‪:‬‬
‫ﻭﺑﻌﺪ ﺃﻥ ﻳﻌﺪ ﺍﷲ ‪ ‬ﰲ ﻣﻮﻗﻒ ﺍﳊﺴﺎﺏ ﺃﻋﻤﺎﻝ ﺍﻟﻌﺒﺎﺩ ﻋﻠﻴﻬﻢ ﻭﻳﻘﺮﺭﻫﻢ ‪‬ﺎ‪ ،‬ﻳﻨﺼﺐ‬
‫ﺳﺒﺤﺎﻧﻪ ﺍﳌﻴﺰﺍﻥ ﻹﻇﻬﺎﺭ ﻣﻘﺎﺩﻳﺮ ﺍﻷﻋﻤﺎﻝ‪ ،‬ﻭﻗﺪ ﺩﻟﺖ ﻧﺼﻮﺹ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻋﻠﻰ ﺇﺛﺒﺎﺗﻪ‪ ،‬ﻛﻤﺎ‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪G F E D CB A @ ? > = < ; :﴿ :‬‬
‫‪ ،(٤)﴾O N M LK J I H‬ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪m l kj i h﴿ :‬‬
‫‪{zyxwvutsrqpon‬‬

‫)‪ (١‬ﻓﺼﻠﺖ‪.(٢٢-٢٠) :‬‬

‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﻙ‪ :‬ﺍﻟﺰﻫﺪ ﻭﺍﻟﺮﻗﺎﻕ‪ ،‬ﺑﺪﻭﻥ ﺫﻛﺮ ﺍﺳﻢ ﺍﻟﺒﺎﺏ )‪.(٢٩٦٩ /٢٢٨٠ /٤‬‬
‫)‪ (٣‬ﺍﻟﺰﻟﺰﻟﺔ‪.(٥-١) :‬‬
‫)‪ (٤‬ﺍﻷﻧﺒﻴﺎﺀ‪.(٤٧) :‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪١٠٧‬‬
‫|}﴾)‪.(١‬‬
‫ﻭﻣﻦ ﺍﻟﺴﻨﺔ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ ‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪)) :‬ﻛﻠﻤﺘﺎﻥ ﺣﺒﻴﺒﺘﺎﻥ ﺇﱃ ﺍﻟﺮﲪﻦ‪،‬‬
‫ﺧﻔﻴﻔﺘﺎﻥ ﻋﻠﻰ ﺍﻟﻠﺴﺎﻥ‪ ،‬ﺛﻘﻴﻠﺘﺎﻥ ﰲ ﺍﳌﻴﺰﺍﻥ‪ ،‬ﺳﺒﺤﺎﻥ ﺍﷲ ﻭﲝﻤﺪﻩ‪ ،‬ﺳﺒﺤﺎﻥ ﺍﷲ ﺍﻟﻌﻈﻴﻢ(()‪.(٢‬‬
‫ﻓﻜﻤﺎ ﺃﻥ ﺍﳊﺴﺎﺏ ﻣﻦ ﻋﻼﻣﺎﺕ ﻭﺩﻻﻻﺕ ﻋﺪﻝ ﺍﷲ ‪ ‬ﻓﺈﻥ ﺍﳌﻴﺰﺍﻥ ﻛﺬﻟﻚ؛ ﻟﻴﻌﻠﻢ‬
‫ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻣﺎ ﻳﻌﻤﻞ ﻣﻦ ﻛﺒﲑﺓ ﺃﻭ ﺻﻐﲑﺓ ﻻ ﺗﻀﻴﻊ ﺃﻣﺎﻡ ﻋﺪﻝ ﺍﳋﺎﻟﻖ ‪.‬‬
‫ﻭﻳﻮﺻﻒ ﺍﳌﻴﺰﺍﻥ ﺑﺄﻥ ﻟﻪ ﻛﻔﺘﲔ ﺣﺴﻴﺘﲔ‪ ،‬ﻟﻜﻦ ﻛﻴﻔﻴﺔ ﻫﺬﻩ ﺍﻟﺼﻔﺔ ﺗﻌﺪ ﻣﻦ ﻋﻠﻢ ﺍﻟﻐﻴﺐ‬
‫ﺍﻟﺬﻱ ﺍﺳﺘﺄﺛﺮ ﺍﷲ ﺑﻪ‪ ،‬ﻭﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ ﺣﺪﻳﺚ ﺍﻟﺒﻄﺎﻗﺔ ﺍﳌﺸﻬﻮﺭ ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ‬
‫ﺑﻦ ﺍﻟﻌﺎﺹ ‪ ‬ﻭﻓﻴﻪ‪…)) :‬ﻓﺘﻮﺿﻊ ﺍﻟﺴﺠﻼﺕ ﰲ ﻛﻔﻪ ﻭﺍﻟﺒﻄﺎﻗﺔ ﰲ ﻛﻔﺔ‪ ،‬ﻓﻄﺎﺷﺖ ﺍﻟﺴﺠﻼﺕ‬
‫ﻭﺛﻘﻠﺖ ﺍﻟﺒﻄﺎﻗﺔ‪ ،‬ﻓﻼ ﻳﺜﻘﻞ ﻣﻊ ﺍﺳﻢ ﺍﷲ ﺷﻲﺀ(()‪.(٣‬‬
‫ﻳﻘﻮﻝ ﺍﺑﻦ ﺃﰊ ﺍﻟﻌﺰ)‪ - (٤‬ﺭﲪﻪ ﺍﷲ ‪» :-‬ﻭﺍﻟﺬﻱ ﺩﻟﺖ ﻋﻠﻴﻪ ﺍﻟﺴﻨﺔ ﺃﻥ ﻣﻴﺰﺍﻥ ﺍﻷﻋﻤﺎﻝ ﻟﻪ‬
‫ﻛﻔﺘﺎﻥ ﺣﺴﻴﺘﺎﻥ ﻣﺸﺎﻫﺪﺗﺎﻥ«)‪.(٥‬‬
‫ﻭﻗﺪ ﺭ‪‬ﻭﻳﺖ ﺁﺛﺎﺭ‪ ‬ﻛﺜﲑﺓ ﺑﻌﻀﻬﺎ ﰲ ﺛﺒﻮﺕ ﻭﺯﻥ ﺍﻟﻌﺒﺪ‪ ،‬ﻭﺑﻌﻀﻬﺎ ﰲ ﺛﺒﻮﺕ ﻭﺯﻥ ﺍﻟﻌﻤﻞ‪،‬‬
‫ﻭﺑﻌﻀﻬﺎ ﰲ ﺛﺒﻮﺕ ﻭﺯﻥ ﺻﺤﺎﺋﻒ ﺍﻷﻋﻤﺎﻝ‪ ،‬ﻭﻣﻦ ﺍﻵﺛﺎﺭ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﻭﺯﻥ ﺍﻟﻌﺒﺪ ﺣﺪﻳﺚ ﺃﰊ‬
‫ﻫﺮﻳﺮﺓ ‪ ‬ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻗﺎﻝ‪)) :‬ﺇﻧﻪ ﻟﻴﺄﰐ ﺍﻟﺮﺟﻞ ﺍﻟﻌﻈﻴﻢ ﺍﻟﺴﻤﲔ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻻ ﻳﺰﻥ ﻋﻨﺪ‬
‫ﺍﷲ ﺟﻨﺎﺡ ﺑﻌﻮﺿﺔ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺍﻗﺮﺅﻭﺍ ﺇﻥ ﺷﺌﺘﻢ‪.(١)(( (٦)﴾¤ £ ¢ ¡ ~ } ﴿ :‬‬

‫)‪ (١‬ﺍﻷﻋﺮﺍﻑ‪.(٩-٨) :‬‬

‫ـﺎﱃ‪ ﴿ :‬ﻭ‪‬ﻧ‪ ‬ـﻀ‪‬ﻊ‪ ‬ﺍﻟﹾﻤ‪ ‬ـﻮ‪‬ﺍﺯِﻳﻦ‪ ‬ﺍﻟﹾﻘِ ـﺴ‪‬ﻂﹶ ﴾‬
‫ـﻮﻝ ﺍﷲ ﺗﻌـ‬
‫ـﺪ‪ ،‬ﺏ‪ :‬ﻗـ‬
‫ـﺎﺭﻱ ﻙ‪ :‬ﺍﻟﺘﻮﺣﻴـ‬
‫ـﺸﻴﺨﺎﻥ‪ ،‬ﺍﻟﺒﺨـ‬‫ـﻪ ﺍﻟـ‬
‫)‪ (٢‬ﺃﺧﺮﺟـ‬
‫)‪ (٧١٢٤ /٢٧٤٩ /٦‬ﻭﻣﺴﻠﻢ ﻙ‪ :‬ﺍﻟﺬﻛﺮ ﻭﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﺘﻮﺑﺔ ﻭﺍﻻﺳﺘﻐﻔﺎﺭ‪ ،‬ﺏ‪ :‬ﻓﻀﻞ ﺍﻟﺘـﻬﻠﻴﻞ ﻭﺍﻟﺘـﺴﺒﻴﺢ ﻭﺍﻟـﺪﻋﺎﺀ‬
‫)‪.(٢٦٩٤ /٢٠٧٢ /٤‬‬
‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ﻙ‪ :‬ﺍﻹﳝﺎﻥ‪ ،‬ﺏ‪ :‬ﻣﺎ ﺟﺎﺀ ﻓﻴﻤﻦ ﳝﻮﺕ ﻭﻫﻮ ﻳﺸﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ )‪ ،(٢٦٣٩ /٢٤ /٥‬ﻭﺍﳊﺎﻛﻢ ﰲ‬
‫ﺍﳌﺴﺘﺪﺭﻙ ﻙ‪ :‬ﺍﻹﳝﺎﻥ )‪ (٩ /٤٦ /١‬ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﱐ ﰲ ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ )‪.(١٣٥ /١‬‬
‫)‪ (٤‬ﺳﺒﻘﺖ ﺗﺮﲨﺘﻪ ﰲ ﺍﻟﺼﻔﺤﺔ ﺭﻗﻢ ]‪.[٣٤‬‬
‫)‪ (٥‬ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻄﺤﺎﻭﻳﺔ )‪.(٦٣٦ /٢‬‬
‫)‪ (٦‬ﺍﻟﻜﻬﻒ‪.(١٠٥) :‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪١٠٨‬‬
‫ﻭﻣﻦ ﺍﻵﺛﺎﺭ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﻭﺯﻥ ﺍﻟﻌﻤﻞ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ ‬ﺍﻟﺬﻱ ﺳﺒﻖ ﺫﻛﺮﻩ ﺃﻥ ﺍﻟﻨﱯ ‪‬‬
‫ﻗﺎﻝ‪)) :‬ﻛﻠﻤﺘﺎﻥ ﺧﻔﻴﻔﺘﺎﻥ ﻋﻠﻰ ﺍﻟﻠﺴﺎﻥ ﺣﺒﻴﺒﺘﺎﻥ ﺇﱃ ﺍﻟﺮﲪﻦ‪ ،‬ﺛﻘﻴﻠﺘﺎﻥ ﰲ ﺍﳌﻴﺰﺍﻥ‪ ،‬ﺳﺒﺤﺎﻥ ﺍﷲ‬
‫ﻭﲝﻤﺪﻩ‪ ،‬ﺳﺒﺤﺎﻥ ﺍﷲ ﺍﻟﻌﻈﻴﻢ(()‪.(٢‬‬
‫ﺃﻣﺎ ﻣﺎ ﺩﻝ ﻋﻠﻰ ﻭﺯﻥ ﺻﺤﺎﺋﻒ ﺍﻷﻋﻤﺎﻝ ﻓﻤﻨﻬﺎ ﺍﳊﺪﻳﺚ ﺍﳌﻌﺮﻭﻑ ﻋﻨﺪ ﺍﻟﻌﻠﻤﺎﺀ ﲝﺪﻳﺚ‬
‫ﺍﻟﺒﻄﺎﻗﺔ‪ ،‬ﻭﺍﻟﺬﻱ ﺳﺒﻖ ﺫﻛﺮﻩ ﻭﻓﻴﻪ‪)) :‬ﻗﺎﻝ‪ :‬ﻓﺘﻮﺿﻊ ﺍﻟﺴﺠﻼﺕ ﰲ ﻛﻔﺔ ﻭﺍﻟﺒﻄﺎﻗﺔ ﰲ ﻛﻔﺔ‪،‬‬
‫ﻓﻄﺎﺷﺖ ﺍﻟﺴﺠﻼﺕ ﻭﺛﻘﻠﺖ ﺍﻟﺒﻄﺎﻗﺔ ﻓﻼ ﻳﺜﻘﻞ ﻣﻊ ﺍﺳﻢ ﺍﷲ ﺷﻲﺀ(()‪.(٣‬‬
‫ﻭﳝﻜﻦ ﺍﳉﻤﻊ ﺑﲔ ﻫﺬﻩ ﺍﻵﺛﺎﺭ ﺑﺄﻥ ﻳﻜﻮﻥ ﺍﻟﻮﺯﻥ ﺗﺎﺭﺓ ﻟﻠﻌﺒﺪ‪ ،‬ﻭﺗﺎﺭﺓ ﻟﻌﻤﻠﻪ‪ ،‬ﻭﺗﺎﺭﺓ ﻟﺼﺤﺎﺋﻒ‬
‫ﺍﻷﻋﻤﺎﻝ)‪.(٤‬‬
‫ﻭﺃﻧﻜﺮﺕ ﺑﻌﺾ ﺍﻟﻔﺮﻕ ﺍﳌﻴﺰﺍﻥ ﻭﻣﻨﻬﻢ ﺍﳌﻌﺘﺰﻟﺔ‪ ،‬ﻭﺣﺠﺘﻬﻢ ﺃﻥ ﺍﻷﻋﻤﺎﻝ ﺃﻋﺮﺍﺽ ﻻ ﺗﻮﺯﻥ؛‬
‫ﻷ‪‬ﺎ ﻻ ﺗﻮﺻﻒ ﺑﺎﳋﻔﺔ ﺃﻭ ﺍﻟﺜﻘﻞ‪ ،‬ﻭﺍﷲ ﺗﻌﺎﱃ ﻋﺎﱂ ﲟﻘﺪﺍﺭﻫﺎ‪ ،‬ﻓﻼ ﻓﺎﺋﺪﺓ ﻓﻴﻪ)‪.(٥‬‬
‫ﻛﻤﺎ ﺃﻧﻜﺮﺗﻪ ﺍﳌﺮﺟﺌﺔ‪ ،‬ﻭﺍﳋﻮﺍﺭﺝ‪ ،‬ﻭﺍﳉﻬﻤﻴﺔ)‪.(٦‬‬
‫ﺍﳌﺮﺣﻠﺔ ﺍﻟﻌﺎﺷﺮﺓ‪ :‬ﺍﻟﺼﺮﺍﻁ‪:‬‬
‫ﺇﻥ ﻧﻮﺭ ﺍﻹﳝﺎﻥ ﻳﺴﻄﻊ ﺑﻔﻀﻞ ﺍﷲ ﻟﻠﻤﺆﻣﻦ ﰲ ﺩﻧﻴﺎﻩ ﻭﺁﺧﺮﺗﻪ‪ ،‬ﻓﻔﻲ ﺩﻧﻴﺎﻩ ﻳﻀﻲﺀ ﻟﻪ ﻃﺮﻳﻖ‬
‫ﺍﳍﺪﺍﻳﺔ‪ ،‬ﻓﻼ ﺗﺬﻫﺐ ﻧﻔﺴﻪ ﺣﲑﺓﹰ ﻭﺷﺘﺎﺗ‪‬ﺎ‪ ،‬ﻭﰲ ﺍﻵﺧﺮﺓ ﻳ‪‬ﻀﻲﺀ ﻟﻪ ﺍﻟﺼﺮﺍﻁ ﺍﻟﺬﻱ ﻳﻨﺼﺒﻪ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﻋﻠﻰ ﻣﱳ ﺟﻬﻨﻢ‪ ،‬ﻓﻼ ﻳﻘﻊ ﰲ ﺍﻟﻨﺎﺭ ‪-‬ﺃﻋﺎﺫﻧﺎ ﺍﷲ ﻣﻨﻬﺎ‪ -‬ﻳﻘﻮﻝ ﺗﻌﺎﱃ ﻭﺍﺻﻔﹰﺎ ﺍﻟﺼﺮﺍﻁ ﻭﺍﻟﻨﻮﺭ ﺍﻟﺬﻱ‬
‫ﻳﻀﻲﺀ ﻟﻠﻤﺆﻣﻦ ﻃﺮﻳﻘﻪ ﻋﻠﻴﻪ‪+ * ) ( ' & % $ # " !﴿ :‬‬
‫‪= < ; : 9 8 7 6 5 4 32 1 0 / . - ,‬‬

‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺸﻴﺨﺎﻥ ﺍﻟﺒﺨﺎﺭﻱ ﻙ‪ :‬ﺍﻟﺘﻔﺴﲑ‪ ،‬ﺏ‪ :‬ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ﴿ :‬ﺃﹸﻭﹶﻟﺌِﻚ‪ ‬ﺍﻟﱠﺬِﻳﻦ‪ ‬ﻛﹶﻔﹶﺮ‪‬ﻭﺍ ﺑِﺂﻳ‪‬ﺎﺕِ ﺭ‪‬ﺑ‪‬ﻬِﻢ‪ ‬ﻭ‪‬ﻟِﻘﹶﺎﺋِـﻪِ ﻓﹶﺤ‪‬ﺒِﻄﹶـ ‪‬‬
‫ﺖ‬
‫ﺃﹶﻋ‪‬ﻤ‪‬ﺎﻟﹸﻬ‪‬ﻢ‪ (٤٤٥٢ /١٧٥٩ /٤) ﴾ ‬ﻭﻣﺴﻠﻢ‪ ،‬ﻙ‪ :‬ﺻﻔﺔ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺍﳉﻨﺔ ﻭﺍﻟﻨـﺎﺭ‪ ،‬ﺏ‪ :‬ﺑـﺪﻭﻥ ﺫﻛـﺮ ﺍﺳـﻢ ﺍﻟﺒـﺎﺏ‬
‫)‪.(٢٧٨٥ /٢١٤٧ /٤‬‬
‫)‪ (٢‬ﺍﳊﺪﻳﺚ ﺳﺒﻖ ﲣﺮﳚﻪ ﰲ ﺍﻟﺼﻔﺤﺔ ﺭﻗﻢ ]‪.[١٠٧‬‬
‫)‪ (٣‬ﺍﳊﺪﻳﺚ ﺳﺒﻖ ﲣﺮﳚﻪ ﰲ ﺍﻟﺼﻔﺤﺔ ﺭﻗﻢ ]‪.[١٠٧‬‬
‫)‪ (٤‬ﻳﻨﻈﺮ‪ :‬ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ )‪ ،(٢٠٣ /٢‬ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻄﺤﺎﻭﻳﺔ )‪.(٦٣٩ /٢‬‬
‫)‪ (٥‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﻮﺍﻗﻒ )‪ ،(٥٢٤ /٣‬ﺍﻟﺘﺬﻛﺮﺓ )‪.(١٤٠ /٢‬‬
‫)‪ (٦‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻐﻨﻴﺔ )‪ ،(٧٢ /١‬ﻭﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ )ﺹ‪.(٢٤٥ :‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪١٠٩‬‬
‫>?@ ‪P ONM L K JI HGFE DCB A‬‬
‫‪ ،(١)﴾S R Q‬ﻓﺎﷲ ﺗﻌﺎﱃ ﳜﱪ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺃﻥ ﺍﳌﺆﻣﻨﲔ ﰲ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺣﲔ ﻳﻜﻮﻥ ﺍﻟﻨﺎﺱ‬
‫ﰲ ﺍﻟﻈﻠﻤﺔ ﻭﻳﻨﺼﺐ ﺍﻟﺼﺮﺍﻁ ﻋﻠﻰ ﻣﱳ ﺟﻬﻨﻢ‪ ،‬ﺣﻴﻨﺌﺬ ﻳﻨﲑ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﻄﺮﻳﻖ ﻋﻠﻰ ﺍﻟﺼﺮﺍﻁ‬
‫ﻟﻠﻤﺆﻣﻨﲔ ﻣﻦ ﺑﲔ ﺃﻳﺪﻳﻬﻢ ﻭﺑﺄﳝﺎ‪‬ﻢ‪ ،‬ﻛﻞﱞ ﻳﻀﺎﺀ ﻟﻪ ﻋﻠﻰ ﺣﺴﺐ ﺇﳝﺎﻧﻪ)‪.(٢‬‬
‫ﻭﻗﺪ ﺟﺎﺀ ﺫﻛﺮ ﺍﻟﺼﺮﺍﻁ ﻭﻭﺻﻔﻪ ﰲ ﺍﻟﺴﻨﺔ ﻛﺬﻟﻚ ﻛﻤﺎ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﻄﻮﻳﻞ ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﺃﺑﻮ‬
‫ﻫﺮﻳﺮﺓ ‪ ‬ﻭﻓﻴﻪ‪…)) :‬ﻓﻴ‪‬ﻀﺮﺏ ﺍﻟﺼﺮﺍﻁ ﺑﲔ ﻇﻬﺮﺍﱐ ﺟﻬﻨﻢ ﻓﺄﻛﻮﻥ ﺃﻭﻝ ﻣﻦ ﳚﻮﺯ ﻣﻦ ﺍﻟﺮﺳﻞ‬
‫ﺑﺄﻣﺘﻪ‪ ،‬ﻭﻻ ﻳﺘﻜﻠﻢ ﻳﻮﻣﺌﺬ ﺃﺣﺪ ﺇﻻ ﺍﻟﺮﺳﻞ‪ ،‬ﻭﻛﻼﻡ ﺍﻟﺮﺳﻞ ﻳﻮﻣﺌﺬ ﺍﻟﻠﻬﻢ ﺳﻠﻢ ﺳﻠﻢ‪ ،‬ﻭﰲ ﺟﻬﻨﻢ‬
‫ﻛﻼﻟﻴﺐ)‪ (٣‬ﻣﺜﻞ ﺷﻮﻙ ﺍﻟﺴﻌﺪﺍﻥ)‪ ،(٤‬ﻫﻞ ﺭﺃﻳﺘﻢ ﺷﻮﻙ ﺍﻟﺴﻌﺪﺍﻥ؟ ﻗﺎﻟﻮﺍ‪ :‬ﻧﻌﻢ ﻗﺎﻝ‪ :‬ﻓﺈ‪‬ﺎ ﻣﺜﻞ ﺷﻮﻙ‬
‫)‪(٥‬‬
‫ﺍﻟﺴﻌﺪﺍﻥ ﻏﲑ ﺃﻧﻪ ﻻ ﻳﻌﻠﻢ ﻗﺪﺭ ﻋﻈﻤﻬﺎ ﺇﻻ ﺍﷲ‪ ،‬ﲣﻄﻒ ﺍﻟﻨﺎﺱ ﺑﺄﻋﻤﺎﳍﻢ‪ ،‬ﻓﻤﻨﻬﻢ ﻣﻦ ﻳﻮﺑﻖ‬
‫ﺑﻌﻤﻠﻪ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﳜﺮﺩﻝ)‪ (٦‬ﰒ ﻳﻨﺠﻮ…ﺍﳊﺪﻳﺚ(()‪.(٧‬‬
‫ﻭﺇﺿﺎﻓﺔ ﺇﱃ ﻣﺎ ﺫﻛﺮ ﻣﻦ ﺻﻔﺎﺕ ﺍﻟﺼﺮﺍﻁ ﻣﻦ ﺃﻥ ﺣﻮﻟﻪ ﻛﻼﻟﻴﺐ ﻣﺜﻞ ﺷﻮﻙ ﺍﻟﺴﻌﺪﺍﻥ‪ ،‬ﻓﻘﺪ‬
‫ﺛﺒﺖ ﻣﻦ ﺻﻔﺎﺗﻪ ﺃﻳﻀ‪‬ﺎ ﺃﻧﻪ ﺃﺩﻕ ﻣﻦ ﺍﻟﺸﻌﺮﺓ‪ ،‬ﻭﺃﺣﺪ ﻣﻦ ﺍﻟﺴﻴﻒ‪ ،‬ﻓﻌﻦ ﺃﰊ ﺳﻌﻴﺪ ‪)) :‬ﺑﻠﻐﲏ ﺃﻥ‬
‫ﺍﳉﺴﺮ ﺃﺩﻕ ﻣﻦ ﺍﻟﺸﻌﺮﺓ‪ ،‬ﻭﺃﺣﺪ ﻣﻦ ﺍﻟﺴﻴﻒ(()‪.(٨‬‬
‫ﺃﻣﺎ ﻣﺴﺎﻓﺔ ﺍﻟﺼﺮﺍﻁ ﻭﻣﻘﺪﺍﺭﻩ ﻭﺯﻣﻨﻪ ﻓﻘﺪ ﻭﺭﺩ ﻓﻴﻬﺎ ﺃﻗﻮﺍﻝ ﻷﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﺇﻻ ﺃﻥ ﻫﺬﺍ ﺍﻷﻣﺮ‬
‫ﺍﻟﻐﻴﱯ ﻻ ﻳﺜﺒﺖ ﺇﻻ ﺑﻨﺺ ﺻﺤﻴﺢ ﻋﻦ ﺍﻟﻨﱯ ‪.‬‬
‫ﻭﻗﺪ ﺃﻧﻜﺮ ﺍﳌﻌﺘﺰﻟﺔ ﺍﻟﺼﺮﺍﻁ ﻭﺍﺣﺘﺠﻮﺍ ﻹﻧﻜﺎﺭﻫﻢ ﺑﺄﻧﻪ ﻻ ﳝﻜﻦ ﻋﺒﻮﺭﻩ ﻭﺇﻥ ﺃﻣﻜﻦ ﻓﻔﻴﻪ‬
‫ﺗﻌﺬﻳﺐ ﻭﻻ ﻋﺬﺍﺏ ﻋﻠﻰ ﺍﳌﺆﻣﻨﲔ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻭﺇﳕﺎ ﺍﳌﺮﺍﺩ ﺑﻪ ﻃﺮﻳﻖ ﺍﳉﻨﺔ ﺍﳌﺸﺎﺭ ﺇﻟﻴﻪ ﰲ ﻗﻮﻟﻪ‬

‫)‪ (١‬ﺍﳊﺪﻳﺪ‪.(١٣-١٢) :‬‬

‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ )‪ ،(٣٠٩ /٤‬ﺗﻴﺴﲑ ﺍﻟﻜﺮﱘ ﺍﻟﺮﲪﻦ ﰲ ﺗﻔﺴﲑ ﻛﻼﻡ ﺍﳌﻨﺎﻥ )‪.(٨٣٩ /١‬‬
‫)‪ (٣‬ﻛﻼﻟﻴﺐ‪ :‬ﲨﻊ ﻛﻠﹼﻮﺏ‪ ،‬ﻭﻫﻮ ﺣﺪﻳﺪﺓ ﻣﻘﻄﻮﻓﺔ ﻛﺎﳋﻄﺎﻑ )ﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﺉ ‪.(٨٥ /٦‬‬
‫)‪ (٤‬ﺷﻮﻙ ﺍﻟﺴﻌﺪﺍﻥ‪ :‬ﲨﻊ ﺳﻌﺪﺍﻧﺔ‪ ،‬ﻭﻫﻮ ﻧﺒﺎﺕ ﺫﻭ ﺷﻮﻙ ﻳﻀﺮﺏ ﺑﻪ ﺍﳌﺜﻞ ﰲ ﻃﻴﺐ ﻣﺮﻋﺎﻩ )ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪.(٤٥٣ /١١‬‬
‫)‪ (٥‬ﺃﻱ ﲟﻌﲎ ﺍﳍﻼﻙ )ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪.(٤٥٤ /١١‬‬
‫)‪ (٦‬ﺍﳌﺨﺮﺩﻝ‪ :‬ﺍﳌﺮﻣﻲ ﺍﳌﺼﺮﻭﻉ‪ ،‬ﻭﺍﳌﻌﲎ‪ :‬ﺃﻧﻪ ﺗﻘﻄﻌﻪ ﻛﻼﻟﻴﺐ ﺍﻟﺼﺮﺍﻁ ﺣﱴ ﻳﻬﻮﻱ ﺇﱃ ﺍﻟﻨﺎﺭ )ﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﺉ ‪.(٨٥ /٦‬‬
‫)‪ (٧‬ﺃﺧﺮﺟﻪ ﺍﻟﺸﻴﺨﺎﻥ‪ ،‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻙ‪ :‬ﺻﻔﺔ ﺍﻟﺼﻼﺓ‪ ،‬ﺏ‪ :‬ﻓﻀﻞ ﺍﻟﺴﺠﻮﺩ )‪ (٧٧٣ /٢٧٨ /١‬ﻭﻣـﺴﻠﻢ ﻙ‪ :‬ﺍﻹﳝـﺎﻥ ﺏ‪:‬‬
‫ﻣﻌﺮﻓﺔ ﻃﺮﻳﻖ ﺍﻟﺮﺅﻳﺔ )‪.(١٧٣ /١٦٩ /١‬‬
‫)‪ (٨‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ‪ ،‬ﻙ‪ :‬ﺍﻹﳝﺎﻥ‪ ،‬ﺏ‪ :‬ﻣﻌﺮﻓﺔ ﻃﺮﻳﻖ ﺍﻟﺮﺅﻳﺔ )‪.(١٨٣ /١٧٠ /١‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪١١٠‬‬
‫ﺗﻌﺎﱃ‪ ،(١)﴾} | {﴿ :‬ﻭﻃﺮﻳﻖ ﺍﻟﻨﺎﺭ ﺍﳌﺸﺎﺭ ﺇﻟﻴﻪ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ‪Õ Ô Ó﴿ :‬‬
‫‪ ،(٣)،(٢)﴾× Ö‬ﻭﺇﻧﻜﺎﺭﻫﻢ ﻫﺬﺍ ﻣﺮﺩﻭﺩ ﲟﺎ ﺻﺢ ﻣﻦ ﺍﻷﺧﺒﺎﺭ ﻭﻭﺟﻮﺏ ﺍﻹﳝﺎﻥ ‪‬ﺎ‪ ،‬ﻭﻋﻈﻴﻢ‬
‫ﻗﺪﺭﺓ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﺬﻱ ﻻ ﻳﻌﺠﺰﻩ ﺃﻥ ﳝﺴﻚ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺆﻣﻦ ﻭﻳﺴﻬﻞ ﻋﺒﻮﺭﻩ ﻋﻠﻴﻪ)‪.(٤‬‬
‫ﻭﻗﺪ ﺃﻧﻜﺮﺗﻪ ﻛﺬﻟﻚ ﺍﳉﻬﻤﻴﺔ ﺑﻼ ﺣﺠﺔ ﻭﻻ ﺑﺮﻫﺎﻥ)‪.(٥‬‬
‫ﻣﺴﺄﻟﺔ )ﻭﺭﻭﺩ ﺍﻟﻨﺎﺭ( ﻭﻫﻞ ﻳﻘﺼﺪ ﺑﻪ ﺍﳌﺮﻭﺭ ﻋﻠﻰ ﺍﻟﺼﺮﺍﻁ؟‬
‫ﺍﺧﺘﻠﻔﺖ ﺃﻗﻮﺍﻝ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﻣﻌﲎ )ﻭﺭﻭﺩ ﺍﻟﻨﺎﺭ( ﺍﳌﺬﻛﻮﺭ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪Z Y X W﴿ :‬‬
‫[ \ ] ^ _ ` ‪ ،(٦)﴾i h g f e dc b a‬ﻓﻘﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺍﻟﻮﺭﻭﺩ‬
‫ﲟﻌﲎ ﺍﻟﺪﺧﻮﻝ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻫﻮ ﺍﳌﺮﻭﺭ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻫﻮ ﺍﻟﺪﺧﻮﻝ ﻟﻜﻨﻪ ﻋﻦ ﺍﻟﻜﻔﺎﺭ‬
‫ﺩﻭﻥ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺑﻞ ﺍﻟﻮﺭﻭﺩ ﻋﺎﻡ‪ ‬ﻟﻜﻞ ﻣﺆﻣﻦ ﻭﻛﺎﻓﺮ‪ ،‬ﻏﲑ ﺃﻥ ﻭﺭﻭﺩ ﺍﳌﺆﻣﻦ ﺍﳌﺮﻭﺭ‪،‬‬
‫ﻭﻭﺭﻭﺩ ﺍﻟﻜﺎﻓﺮ ﺍﻟﺪﺧﻮﻝ‪ ،‬ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ ﻭﺭﻭﺩ ﺍﳌﺆﻣﻦ ﻣﺎ ﻳﺼﻴﺒﻪ ﰲ ﺍﻟﺪﻧﻴﺎ ﻣﻦ ﲪﻰ ﺃﻭ ﻣﺮﺽ‪،‬‬
‫ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻳﺮﺩﻫﺎ ﺍﳉﻤﻴﻊ ﰒ ﻳﺼﺪﺭ ﻋﻨﻬﺎ ﺍﳌﺆﻣﻨﻮﻥ ﺑﺄﻋﻤﺎﳍﻢ‪ ،‬ﻭﺃﺻﺢ ﺍﻷﻗﻮﺍﻝ ﻭﺃﻗﺮ‪‬ﺎ‬
‫ﻟﺘﺼﺮﻳﺢ ﺍﻵﻳﺔ ‪ -‬ﻭﺍﷲ ﺃﻋﻠﻢ ‪ -‬ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺍﻟﻮﺭﻭﺩ ﻫﻮ ﺍﳌﺮﻭﺭ ﻋﻠﻰ ﺍﻟﺼﺮﺍﻁ‪ ،‬ﻓﺎﻟﻮﺭﻭﺩ ﻳﻜﻮﻥ‬
‫ﻟﻠﻤﺆﻣﻨﲔ ﻭﻟﻠﻜﻔﺎﺭ‪ ،‬ﻓﻴﺼﺪﺭ ﻋﻨﻬﺎ ﺍﳌﺆﻣﻨﻮﻥ ﺑﻨﺠﺎﺓ ﺍﷲ‪ ،‬ﻭﻳﻬﻮﻱ ﻓﻴﻬﺎ ﺍﻟﻜﻔﺎﺭ ﺑﻌﻘﺎﺏ ﺍﷲ)‪.(٧‬‬
‫ﺍﳌﺮﺣﻠﺔ ﺍﳊﺎﺩﻳﺔ ﻋﺸﺮﺓ‪ :‬ﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ‪:‬‬
‫ﻭﺑﻌﺪ ﺃﻥ ﳝﺮ ﺍﻟﻌﺒﺎﺩ ﲜﻤﻴﻊ ﺍﳌﺮﺍﺣﻞ ﺍﻟﺴﺎﺑﻘﺔ‪ ،‬ﻳﺴﺘﻘﺮ ‪‬ﻢ ﺍﳌﻘﺎﻡ ﺇﱃ ﺁﺧﺮ ﻫﺬﻩ ﺍﳌﺮﺍﺣﻞ ﰲ ﺩﺍﺭ‬
‫ﺍﳋﻠﻮﺩ ﺍﻷﺑﺪﻱ‪ ،‬ﻛﻞﱞ ﻳ‪‬ﺠﺎﺯﻯ ﲟﺎ ﻋﻤﻞ‪ ،‬ﺇﻥ ﺧﲑ‪‬ﺍ ﻓﺨﲑ ﻭﺇﻥ ﺷﺮ‪‬ﺍ ﻓﺸﺮ‪ ،‬ﻳﻘﻮﻝ ‪Ï Î﴿ :‬‬

‫)‪ (١‬ﳏﻤﺪ‪.(٥) :‬‬

‫)‪ (٢‬ﺍﻟﺼﺎﻓﺎﺕ‪.(٢٣) :‬‬
‫)‪ (٣‬ﻳﻨﻈﺮ‪ :‬ﻟﻮﺍﻣﻊ ﺍﻷﻧﻮﺍﺭ ﺍﻟﺒﻬﻴﺔ )‪.(١٩٣-١٩٢ /٢‬‬
‫)‪ (٤‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺘﺬﻛﺮﺓ )‪.(١٧٠ /٢‬‬
‫)‪ (٥‬ﻳﻨﻈﺮ‪ :‬ﺍﳊﻴﺎﺓ ﺍﻵﺧﺮﺓ ﻣﺎ ﺑﲔ ﺍﻟﺒﻌﺚ ﺇﱃ ﺩﺧﻮﻝ ﺍﳉﻨﺔ ﺃﻭ ﺍﻟﻨﺎﺭ )‪.(١٢٨٢ /٣‬‬
‫)‪ (٦‬ﻣﺮﱘ‪.(٧١-٧٠) :‬‬
‫)‪ (٧‬ﻳﻨﻈﺮ‪ :‬ﺟﺎﻣﻊ ﺍﻟﺒﻴﺎﻥ )‪ ،(١١٢-١٠٨ /١٦‬ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ )‪ ،(٣٤٤ /٣‬ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻄﺤﺎﻭﻳﺔ )‪.(٦٣٤-٦٣٣ /٢‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪١١١‬‬
‫‪.(١)﴾à ßÞÝÜ Û ÚÙØ×ÖÕ Ô Ó ÒÑ Ð‬‬
‫ﻭﻳﻘﻮﻝ ‪v ut s r q p o n m l k﴿ :‬‬
‫‪ ،(٢)﴾x w‬ﻭﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ ﺧﻠﻘﻬﻤﺎ ﺍﷲ ﻗﺒﻞ ﺍﳋﻠﻖ ﻭﺧﻠﻖ ﳍﻤﺎ ﺃﻫﻼﹰ‪ ،‬ﻓﻜﻞﱞ ﻋﺎﻣﻞ ﲟﺎ ﻫﻮ‬
‫ﺃﻫﻠﻪ‪ ،‬ﻭﺟﻌﻠﻬﻤﺎ ﺧﺎﻟﺪﺗﲔ ﻻ ﺗﻔﻨﻴﺎﻥ ﻭﻻ ﺗﺒﻴﺪﺍﻥ ﺷﺎﻫﺪﺗﲔ ﻋﻠﻰ ﻋﻈﻴﻢ ﻋﺪﻟﻪ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻭﺟﻼﻟﺔ‬
‫ﻗﺪﺭﺗﻪ ﻭﺷﺄﻧﻪ)‪.(٣‬‬
‫ﻭﺩﻻﻟﺔ ﺫﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﻋﻦ ﺍﳉﻨﺔ‪ ،(٤)﴾q p o n m﴿ :‬ﻭﻋﻦ ﺍﻟﻨﺎﺭ‪:‬‬
‫﴿‪ ،(٥)﴾Ì Ë‬ﻭﻣﻦ ﺍﻟﺴﻨﺔ ﺣﺪﻳﺚ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ‪ ‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻗﺎﻝ‪)) :‬ﺇﻥ‬
‫ﺃﺣﺪﻛﻢ ﺇﺫﺍ ﻣﺎﺕ ﻋ‪‬ﺮﺽ ﻋﻠﻴﻪ ﻣﻘﻌﺪﻩ ﺑﺎﻟﻐﺪﺍﺓ ﻭﺍﻟﻌﺸﻲ‪ ،‬ﺇﻥ ﻛﺎﻥ ﻣﻦ ﺃﻫﻞ ﺍﳉﻨﺔ ﻓﻤﻦ ﺃﻫﻞ ﺍﳉﻨﺔ‪،‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﻣﻦ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﻓﻤﻦ ﺃﻫﻞ ﺍﻟﻨﺎﺭ‪ ،‬ﻓﻴ‪‬ﻘﺎﻝ‪ :‬ﻫﺬﺍ ﻣﻘﻌﺪﻙ ﺣﱴ ﻳﺒﻌﺜﻚ ﺍﷲ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ(()‪،(٦‬‬
‫ﻭﻛﺬﻟﻚ ﺣﺪﻳﺚ ﺃﻧﺲ ‪…)) :‬ﻭﺍﱘ ﺍﻟﺬﻱ ﻧﻔﺴﻲ ﺑﻴﺪﻩ ﻟﻮ ﺭﺃﻳﺘﻢ ﻣﺎ ﺭﺃﻳﺖ ﻟﻀﺤﻜﺘﻢ ﻗﻠﻴﻼﹰ‬
‫ﻭﻟﺒﻜﻴﺘﻢ ﻛﺜﲑ‪‬ﺍ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﻘﻠﻨﺎ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻭﻣﺎ ﺭﺃﻳﺖ؟ ﻗﺎﻝ‪ :‬ﺭﺃﻳﺖ ﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ(()‪.(٧‬‬
‫ﻭﺩﻟﻴﻞ ﺧﻠﻮﺩ ﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ ‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺍﻟﻨﱯ ‪)) ‬ﻳﻘﺎﻝ ﻷﻫﻞ ﺍﳉﻨﺔ‪:‬‬
‫ﻳﺎ ﺃﻫﻞ ﺍﳉﻨﺔ ﺧﻠﻮﺩ ﻻ ﻣﻮﺕ‪ ،‬ﻭﻷﻫﻞ ﺍﻟﻨﺎﺭ‪ :‬ﻳﺎ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﺧﻠﻮﺩ ﻻ ﻣﻮﺕ(()‪.(٨‬‬
‫ﻭﺍﷲ ﺗﻌﺎﱃ ﻟﺘﻤﺎﻡ ﺣﻜﻤﺘﻪ ﻭﻋﻈﻴﻢ ﻋﺪﻟﻪ ﻭﺭﲪﺘﻪ ﺟﻌﻞ ﺍﳉﻨﺔ ﻣﺴﺘﻘﺮ‪‬ﺍ ﳌﻦ ﺃﻃﺎﻉ ﻭﺃﺧﻠﺺ‬

‫)‪ (١‬ﻫﻮﺩ‪.(١٠٨) :‬‬

‫)‪ (٢‬ﺍﻟﺒﻘﺮﺓ‪.(٨١) :‬‬
‫)‪ (٣‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻄﺤﺎﻭﻳﺔ )‪.(٦٤١ /٢‬‬
‫)‪ (٤‬ﺍﳊﺪﻳﺪ‪.(٢١) :‬‬
‫)‪ (٥‬ﺁﻝ ﻋﻤﺮﺍﻥ‪.(١٣١) :‬‬
‫)‪ (٦‬ﺃﺧﺮﺟﻪ ﺍﻟﺸﻴﺨﺎﻥ‪ ،‬ﺍﻟﺒﺨﺎﺭﻱ ﻙ‪ :‬ﺍﳉﻨﺎﺋﺰ‪ ،‬ﺏ‪ :‬ﺍﳌﻴﺖ ﻳﻌﺮﺽ ﻋﻠﻴﻪ ﺑﺎﻟﻐﺪﺍﺓ ﻭﺍﻟﻌﺸﻲ )‪ (١٣١٣ /٤٦٤ /١‬ﻭﻣـﺴﻠﻢ ﻙ‪:‬‬
‫ﺍﳉﻨﺔ ﻭﺻﻔﺔ ﻧﻌﻴﻤﻬﺎ ﻭﺃﻫﻠﻬﺎ ﺏ‪ :‬ﻋﺮﺽ ﻣﻘﻌﺪ ﺍﳌﻴﺖ ﻣﻦ ﺍﳉﻨﺔ ﺃﻭ ﺍﻟﻨـﺎﺭ ﻭﺇﺛﺒـﺎﺕ ﻋـﺬﺍﺏ ﺍﻟﻘـﱪ ﻭﺍﻟﺘﻌـﻮﺫ ﻣﻨـﻪ‬
‫)‪.(٢٨٦٦ /٢١٩٩ /٤‬‬
‫)‪ (٧‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﻙ‪ :‬ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿـﻊ ﺍﻟـﺼﻼﺓ‪ ،‬ﺏ‪ :‬ﲢـﺮﱘ ﺳـﺒﻖ ﺍﻹﻣـﺎﻡ ﺑﺮﻛـﻮﻉ ﺃﻭ ﺳـﺠﻮﺩ ﻭﳓﻮﳘـﺎ‬
‫)‪.(٤٢٦ /٣٢٠ /١‬‬
‫)‪ (٨‬ﺃﺧﺮﺟﻪ ﺍﻟﺸﻴﺨﺎﻥ‪ ،‬ﺍﻟﺒﺨﺎﺭﻱ ﻙ‪ :‬ﺍﻟﺮﻗﺎﻕ‪ ،‬ﺏ‪ :‬ﻳﺪﺧﻞ ﺍﳉﻨﺔ ﺳﺒﻌﻮﻥ ﺃﻟﻔﹰﺎ ﺑﻐﲑ ﺣﺴﺎﺏ )‪ (٦١٧٩ /٢٣٩٧ /٥‬ﻭﻣﺴﻠﻢ‬
‫ﻙ‪ :‬ﺍﳉﻨﺔ ﻭﺻﻔﺔ ﻧﻌﻴﻤﻬﺎ ﻭﺃﻫﻠﻬﺎ‪ ،‬ﺏ‪ :‬ﺍﻟﻨﺎﺭ ﻳﺪﺧﻠﻬﺎ ﺍﳉﺒﺎﺭﻭﻥ ﻭﺍﳉﻨﺔ ﻳﺪﺧﻠﻬﺎ ﺍﻟﻀﻌﻔﺎﺀ )‪.(٢٨٥٠ /٢١٨٩ /٤‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪١١٢‬‬
‫ﺍﻟﻌﺒﺎﺩﺓ ﷲ ﻭﺣﺪﺓ‪ ،‬ﻭﲰ‪‬ﺎﻫﺎ ﰲ ﻛﺘﺎﺑﻪ ﺑﺄﲰﺎﺀٍ ﻋﺪﺓ ﻣﻨﻬﺎ‪ :‬ﺟﻨﺔ ﺍﻟﻔﺮﺩﻭﺱ‪ ،‬ﻭﺟﻨﺔ ﻋﺪﻥ‪ ،‬ﻭﺩﺍﺭ‬
‫ﺍﳌﻘﺎﻣﺔ‪ ،‬ﻭﺩﺍﺭ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﺟﻨﺔ ﺍﳌﺄﻭﻯ‪ ،‬ﻭﺩﺍﺭ ﺍﳋﻠﻮﺩ…ﻭﻏﲑﻫﺎ‪.‬‬
‫ﻭﻛﻞ ﻭﺻﻒ ﺫﹸﻛﺮ ﰲ ﺍﻟﻘﺮﺁﻥ ﺃﻭ ﰲ ﺍﻟﺴﻨﺔ ﻟﻠﺠﻨﺔ ﺇﳕﺎ ﻫﻮ ﻭﺻﻒ ﺗﻘﺮﻳﱯ‪ ،‬ﻭﺇﻻ ﻓﺈﻥ ﻧﻌﻴﻤﻬﺎ‬
‫ﻻ ﳜﻄﺮ ﺑﺒﺎﻝ‪ ،‬ﻭﻻ ﳝﻜﻦ ﺗﺼﻮ‪‬ﺭﻩ ﲝﺎﻝ‪ ،‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻓﻴﻤﺎ ﻳﺮﻭﻳﻪ ﻋﻦ ﺍﷲ ﺗﻌﺎﱃ‪:‬‬
‫))ﺃﻋﺪﺩﺕ ﻟﻌﺒﺎﺩﻱ ﺍﻟﺼﺎﳊﲔ ﻣﺎ ﻻ ﻋﲔ ﺭﺃﺕ ﻭﻻ ﺃﺫﻥ ﲰﻌﺖ ﻭﻻ ﺧﻄﺮ ﻋﻠﻰ ﻗﻠﺐ ﺑﺸﺮ‪،‬‬
‫ﻓﺎﻗﺮﺅﻭﺍ ﺇﻥ ﺷﺌﺘﻢ‪ ،(١)(( ﴾x w v u t s r q p﴿ :‬ﻭﻗﺪ ﺃﰎ ﺍﷲ ﻧﻌﻴﻢ ﺃﻫﻞ ﺍﳉﻨﺔ‬
‫ﺑﺼﻔﺎﺀ ﻧﻔﻮﺳﻬﻢ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ‪ ،‬ﻓﻠﻴﺲ ﺑﲔ ﺃﻫﻞ ﺍﳉﻨﺔ ﻏﻞ ﻭﻻ ﻣﻈﺎﱂ؛ ﺇﳕﺎ ﻳﺪﺧﻠﻮ‪‬ﺎ ﻭﻗﺪ ﺧﻠﺼﺖ‬
‫ﻗﻠﻮ‪‬ﻢ ﻭﻃﻬﺮﺕ ﻧﻔﻮﺳﻬﻢ ﻋﻤ‪‬ﺎ ﻛﺪ‪‬ﺭﻫﺎ ﻣﻦ ﺣﻘﻮﻕ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﻓﻘﺒﻞ ﺩﺧﻮﻝ ﺍﳌﺆﻣﻨﲔ ﺟﻨﺎﺕ ﺍﻟﻨﻌﻴﻢ‬
‫ﻳﻘﻔﻮﻥ ﻋﻠﻰ ﻗﻨﻄﺮﺓ ﺑﲔ ﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ ﻳ‪‬ﻬﺬﱠﺑﻮﻥ ﻓﻴﻬﺎ‪ ،‬ﻓﻴﻘﺘﺺ ﻟﺒﻌﻀﻬﻢ ﻣﻦ ﺑﻌﺾ‪ ،‬ﻓﻔﻲ ﺣﺪﻳﺚ ﺃﰊ‬
‫ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ ‪ ‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪)) :‬ﳜﻠﺺ ﺍﳌﺆﻣﻨﻮﻥ ﻣﻦ ﺍﻟﻨﺎﺭ ﻓﻴﺤﺒﺴﻮﻥ ﻋﻠﻰ‬
‫ﻗﻨﻄﺮﺓ ﺑﲔ ﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ ﻓﻴﻘﺘﺺ ﻟﺒﻌﻀﻬﻢ ﻣﻦ ﺑﻌﺾ ﻣﻈﺎﱂ ﻛﺎﻧﺖ ﺑﻴﻨﻬﻢ ﰲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﺣﱴ ﺇﺫﺍ ﻫ‪‬ﺬﱢﺑﻮﺍ‬
‫ﻭﻧ‪‬ﻘﱡﻮﺍ ﺃﹸﺫﻥ ﳍﻢ ﰲ ﺩﺧﻮﻝ ﺍﳉﻨﺔ‪ ،‬ﻓﻮﺍﻟﺬﻱ ﻧﻔﺲ ﳏﻤﺪ ﺑﻴﺪﻩ ﻷﺣﺪﻫﻢ ﺃﻫﺪﻯ ﲟﻨـﺰﻟﻪ ﰲ ﺍﳉﻨﺔ ﻣﻨﻪ‬
‫ﲟﻨـﺰﻟﻪ ﻛﺎﻥ ﰲ ﺍﻟﺪﻧﻴﺎ(()‪ ،(٢‬ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﰲ ﺍﻟﻘﻨﻄﺮﺓ‪ ،‬ﻓﻘﻴﻞ‪ :‬ﻫﻲ ﻃﺮﻑ ﺍﻟﺼﺮﺍﻁ ﳑﺎ ﻳﻠﻲ ﺍﳉﻨﺔ‪،‬‬
‫ﻭﻗﻴﻞ‪ :‬ﺇ‪‬ﺎ ﺻﺮﺍﻁ ﺁﺧﺮ)‪.(٣‬‬
‫ﻭﻗﺪ ﻭﺭﺩ ﰲ ﻭﺻﻒ ﺍﳉﻨﺔ ﻭﺃﺣﻮﺍﻝ ﺃﻫﻠﻬﺎ ﺁﻳﺎﺕ ﻭﺃﺣﺎﺩﻳﺚ ﻛﺜﲑﺓ ﻻ ﻳﺘﺴﻊ ﺍﳌﻘﺎﻡ ﻟﺬﻛﺮﻫﺎ‪،‬‬
‫ﻟﻜﻦ ﺣﺴﺐ ﺃﻫﻞ ﺍﳉﻨﺔ ﻧﻌﻴﻤ‪‬ﺎ ﺣﻠﻮﻝ ﺍﻟﻐﻔﺮﺍﻥ‪ ،‬ﻭﲤﺎﻡ ﺍﻟﺮﺿﻮﺍﻥ‪ ،‬ﻭﺍﻟﺘﻠﺬﺫ ﺑﺎﻟﻨﻈﺮ ﻟﺮﺏ ﺍﻟﻌﺰﺓ‬
‫ﻭﺍﳉﻼﻝ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻓﻘﺪ ﺛﺒﺖ ﺫﻟﻚ ﰲ ﻧﺼﻮﺹ ﺻﺮﳛﺔ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻣﻨﻬﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪:‬‬
‫﴿) * ‪ ،(٤)﴾/ . - , +‬ﻭﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ‪( ' &% $ # "﴿ :‬‬
‫) * ‪ ،(٥)﴾4 3 2 10 / . -, +‬ﻓﺎﻟﺰﻳﺎﺩﺓ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺟﺎﺀ ﺗﻔﺴﲑﻫﺎ‬

‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺸﻴﺨﺎﻥ‪ ،‬ﺍﻟﺒﺨﺎﺭﻱ ﻙ‪ :‬ﺑﺪﺀ ﺍﳋﻠﻖ‪ ،‬ﺏ‪ :‬ﻣﺎ ﺟﺎﺀ ﰲ ﺻﻔﺔ ﺍﳉﻨﺔ ﻭﺃ‪‬ﺎ ﳐﻠﻮﻗﺔ )‪ (٣٠٧٢ /١١٨٥ /٣‬ﻭﻣـﺴﻠﻢ‬
‫ﻙ‪ :‬ﺍﳉﻨﺔ ﻭﺻﻔﺔ ﻧﻌﻴﻤﻬﺎ ﻭﺃﻫﻠﻬﺎ‪ ،‬ﺏ‪ :‬ﺑﺪﻭﻥ ﺫﻛﺮ ﺍﻟﺒﺎﺏ )‪.(٢٨٢٤ /٢١٧٤ /٤‬‬
‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ ﻙ‪ :‬ﺍﻟﺮﻗﺎﻕ‪ ،‬ﺏ‪ :‬ﺍﻟﻘﺼﺎﺹ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ )‪.(٦١٧٠ /٢٣٩٤ /٥‬‬
‫)‪ (٣‬ﻳﻨﻈﺮ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪.(٣٩٩ /١١‬‬
‫)‪ (٤‬ﺍﻟﻘﻴﺎﻣﺔ‪.(٢٣-٢٢) :‬‬
‫)‪ (٥‬ﻳﻮﻧﺲ‪.(٢٦) :‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪١١٣‬‬
‫ﰲ ﺍﻟﺴﻨﺔ ﺣﻴﺚ ﻗﺎﻝ ‪)) :‬ﺇﺫﺍ ﺩﺧﻞ ﺃﻫﻞ ﺍﳉﻨﺔ ﺍﳉﻨﺔ ﻳﻘﻮﻝ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ‪ :‬ﺗﺮﻳﺪﻭﻥ ﺷﻴﺌﹰﺎ‬
‫ﺃﺯﻳﺪﻛﻢ ﻓﻴﻘﻮﻟﻮﻥ‪ :‬ﺃﱂ ﺗﺒﻴﺾ ﻭﺟﻮﻫﻨﺎ؟ ﺃﱂ ﺗﺪﺧﻠﻨﺎ ﺍﳉﻨﺔ ﻭﺗﻨﺠﻴﻨﺎ ﻣﻦ ﺍﻟﻨﺎﺭ؟ ﻗﺎﻝ‪ :‬ﻓﻴﻜﺸﻒ‬
‫ﺍﳊﺠﺎﺏ ﻓﻤﺎ ﺃﻋﻄﻮﺍ ﺷﻴﺌﹰﺎ ﺃﺣﺐ ﺇﻟﻴﻬﻢ ﻣﻦ ﺍﻟﻨﻈﺮ ﺇﱃ ﺭ‪‬ﻢ ‪ ،‬ﰒ ﺗﻼ ﻫﺬﻩ ﺍﻵﻳﺔ‪"﴿ :‬‬
‫‪ ،(١)(( ﴾&% $ #‬ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺑﻌﺾ ﺍﻵﻳﺎﺕ ﺇﺛﺒﺎﺕ ﻣﻼﻗﺎﺓ ﺍﳌﺆﻣﻨﲔ ﷲ ﺗﻌﺎﱃ‬
‫ﻛﻘﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ‪ ،(٢)﴾Å Ä ÃÂ Á À ¿ ¾﴿ :‬ﻭﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ‪:‬‬
‫﴿! " ‪ ،(٣)﴾) ( ' & %$ #‬ﻭﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺼﺮﳛﺔ ﰲ ﺭﺅﻳﺔ ﺍﳌﺆﻣﻨﲔ ﷲ‬
‫ﺗﻌﺎﱃ ﻣﺎ ﺟﺎﺀ ﰲ ﺣﺪﻳﺚ ﺟﺮﻳﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ‪ ‬ﻗﺎﻝ‪ :‬ﻛﻨ‪‬ﺎ ﺟﻠﻮﺳ‪‬ﺎ ﻟﻴﻠﺔ ﻣﻊ ﺍﻟﻨﱯ ‪ ‬ﻓﻨﻈﺮ ﺇﱃ‬
‫ﺍﻟﻘﻤﺮ ﻟﻴﻠﺔ ﺃﺭﺑﻊ ﻋﺸﺮﺓ ﻓﻘﺎﻝ‪)) :‬ﺇﻧﻜﻢ ﺳﺘﺮﻭﻥ ﺭﺑﻜﻢ ﻛﻤﺎ ﺗﺮﻭﻥ ﻫﺬﺍ ﻻ ﺗ‪‬ﻀﺎﻣ‪‬ﻮﻥ ﰲ ﺭﺅﻳﺘﻪ‪ ،‬ﻓﺈﻥ‬
‫ﺍﺳﺘﻄﻌﺘﻢ ﺃﻥ ﻻ ﺗ‪‬ﻐﻠﺒﻮﺍ ﻋﻠﻰ ﺻﻼﺓ ﻗﺒﻞ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ ﻭﻗﺒﻞ ﻏﺮﻭ‪‬ﺎ ﻓﺎﻓﻌﻠﻮﺍ‪ ،‬ﰒ ﻗﺮﺃ‪Q﴿ :‬‬
‫‪.(٤)(( ﴾X WV UT S R‬‬
‫ﺣﻴﻨﺌﺬٍ ﻳﺒﻠﻎ ﺍﻟﻔﺮﺡ ﺑﺎﳌﺆﻣﻨﲔ ﺃﻋﻈﻢ ﻣﺒﻠﻎ‪ ،‬ﻓﻜﻴﻒ ﻻ ﻳﻔﺮﺣﻮﻥ ﻭﻗﺪ ﺣﻄﻮﺍ ﺭﻛﺎ‪‬ﻢ ﰲ ﺟﻨﺔ‬
‫ﺍﳋﻠﺪ‪ ،‬ﻓﻼ ﻫﻢ‪ ‬ﻳﻨﻐ‪‬ﺺ ﺩﺍﺭﻫﻢ‪ ،‬ﻭﻻ ﺯﻭﺍﻝ ﻳﻜﺪﺭ ﻋﻴﺸﻬﻢ‪ ،‬ﺩﺍﺭ ﺍﻟﺮﺿﻮﺍﻥ ﺍﻟﱵ ﻣﻦ ﺩﺧﻠﻬﺎ ﺭﺿﻲ‬
‫ﻭﱂ ﻳﺴﺨﻂ‪ ،‬ﻭﻧﻌﻢ ﻭﱂ ﻳﺒﺄﺱ‪ ،‬ﻭﻓﻮﻕ ﻫﺬﺍ ﳛﻞ ﺑﻪ ﺭﺿﺎ ﺍﻟﺮﲪﻦ‪ ،‬ﻭﻳﺘﻤﺘﻊ ﺑﻨﻮﺭ ﻭﺟﻬﻪ ﺍﻟﻌﻈﻴﻢ ﺳﺒﺤﺎﻧﻪ‪.‬‬
‫ﻓﺬﻟﻚ ﺍﻟﻨﻌﻴﻢ ﻻ ﳝﻠﻜﻮﻥ ﺃﻣﺎﻣﻪ ﺇﻻ ﺃﻥ ﺗﻠﻬﺞ ﺃﻟﺴﻨﺘﻬﻢ ﺑﺎﳊﻤﺪ ﻟﺮﺏ ﺍﻟﻌﺎﳌﲔ ﺳﺒﺤﺎﻧﻪ‪:‬‬
‫﴿‪k j i h g f e d c b a ` _ ^ ] \ [ Z‬‬
‫‪.(٥)﴾ts rq po nm l‬‬
‫ﻭﻛﻤﺎ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﺑﻌﺪﻟﻪ ﻭﺭﲪﺘﻪ ﺟﻌﻞ ﺍﳉﻨﺔ ﺟﺰﺍﺀً ﻟﻠﻤﺆﻣﻨﲔ ﺍﳌﺘﻘﲔ‪ ،‬ﻓﺈﻧﻪ ﻛﺬﻟﻚ ﺑﻌﺪﻟﻪ‬

‫)‪ (١‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﻙ‪ :‬ﺍﻹﳝﺎﻥ‪ ،‬ﺏ‪ :‬ﺇﺛﺒﺎﺕ ﺭﺅﻳﺔ ﺍﳌﺆﻣﻨﲔ ﰲ ﺍﻵﺧﺮﺓ ﺭ‪‬ﻢ ‪.(١٨١ /١٦٣ /١) ‬‬
‫)‪ (٢‬ﺍﻟﺒﻘﺮﺓ‪.(٢٢٣) :‬‬
‫)‪ (٣‬ﺍﻷﺣﺰﺍﺏ‪.(٤٤) :‬‬
‫)‪ (٤‬ﺃﺧﺮﺟﻪ ﺍﻟﺸﻴﺨﺎﻥ ﺍﻟﺒﺨﺎﺭﻱ ﻙ‪ :‬ﺍﻟﺘﻔﺴﲑ‪ ،‬ﺏ‪ :‬ﺗﻔﺴﲑ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ﴿ :‬ﻭ‪‬ﺳ‪‬ﺒ‪‬ﺢ‪ ‬ﺑِﺤ‪‬ﻤ‪‬ﺪِ ﺭ‪‬ﺑ‪‬ﻚ‪ ‬ﻗﹶﺒ‪‬ﻞﹶ ﻃﹸﻠﹸﻮﻉِ ﺍﻟـﺸ‪‬ﻤ‪‬ﺲِ ﻭ‪‬ﻗﹶﺒ‪‬ـ ﹶﻞ‬
‫ﺍﻟﹾﻐ‪‬ﺮ‪‬ﻭﺏ ﴾ )‪ ،(٤٥٧٠ /١٨٣٦ /٤‬ﻭﻣﺴﻠﻢ ﻙ‪ :‬ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ‪ ،‬ﺏ‪ :‬ﻓﻀﻞ ﺻـﻼﰐ ﺍﻟـﺼﺒﺢ ﻭﺍﻟﻌـﺼﺮ‬
‫ﻭﺍﶈﺎﻓﻈﺔ ﻋﻠﻴﻬﻤﺎ )‪.(٦٣٣ /٤٣٩ /١‬‬
‫)‪ (٥‬ﻓﺎﻃﺮ‪.(٣٥-٣٤) :‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪١١٤‬‬
‫ﻭﺣﻜﻤﺘﻪ ﺟﻌﻞ ﺍﻟﻨﺎﺭ ﻣﺴﺘﻘﺮ‪‬ﺍ ﻭﺟﺰﺍﺀً ﳌﻦ ﻋﺼﻰ ﻭﺗﻜﱪ ﻋﻦ ﻋﺒﺎﺩﺓ ﺍﷲ ﻭﺣﺪﻩ‪ ،‬ﻳﻘﻮﻝ ﺳﺒﺤﺎﻧﻪ‪:‬‬
‫﴿‪]\ [ Z Y X W V UT S R Q P O N‬‬
‫^ _ ` ‪ ،(١)﴾a‬ﻭﻳﻘﻮﻝ ﺗﻌﺎﱃ‪ÔÓ Ò Ñ Ð Ï Î﴿ :‬‬
‫‪ ،(٢)﴾Ö Õ‬ﻭﻗﺪ ﲰ‪‬ﻰ ﺍﷲ ﺍﻟﻨﺎﺭ ﰲ ﻛﺘﺎﺑﻪ ﺑﺄﲰﺎﺀٍ ﻣﺘﻌﺪﺩﺓ ﻣﻨﻬﺎ‪ :‬ﻟﻈﻰ‪ ،‬ﻭﺍﻟﺴﻌﲑ‪ ،‬ﻭﺟﻬﻨﻢ‪،‬‬
‫ﻭﺍﳍﺎﻭﻳﺔ‪ ،‬ﻭﺍﳊﹸﻄﻤﺔ‪ ،‬ﻭﺍﳉﺤﻴﻢ‪.‬‬
‫ﺃﻣﺎ ﻭﺻﻒ ﺍﻟﻨﺎﺭ ﻓﺠﺎﺀ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﰲ ﺁﻳﺎﺕ ﻭﺃﺣﺎﺩﻳﺚ ﻛﺜﲑﺓ ﻭﺻﻔﹰﺎ ﺃﻟﻴﻤ‪‬ﺎ ﺷﺪﻳﺪ‪‬ﺍ‪،‬‬
‫ﻳﻘﺮﻉ ﺍﻟﻘﻠﻮﺏ ﻭﻳ‪‬ﺪﻣﻊ ﺍﻷﻋﲔ ﺧﻮﻓﹰﺎ ﻭﺭﻋﺒ‪‬ﺎ‪ ،‬ﻓﺎﻹﻧﺴﺎﻥ ﻟﻄﺎﳌﺎ ﺧﺸﻲ ﻭﺍﺣﺘﻤﻰ ﻣﻦ ﻧﺎﺭ ﺍﻟﺪﻧﻴﺎ ﺍﻟﱵ‬
‫ﻳ‪‬ﺤﺲ‪ ‬ﺣﺮ‪‬ﻫﺎ ﻭﻳﻌﻠﻢ ﻓﺘ‪‬ﻜﻬﺎ‪ ،‬ﻓﻜﻴﻒ ﺇﺫﺍ ﻋ‪‬ﻠِﻢ‪ ‬ﺃ‪‬ﺎ ﺟﺰﺀ ﻣﻦ ﺳﺒﻌﲔ ﺟﺰﺀًﺍ ﻣﻦ ﻧﺎﺭ ﺍﻵﺧﺮﺓ ﻛﻤﺎ ﰲ‬
‫ﺍﳊﺪﻳﺚ‪)) :‬ﻧﺎﺭﻛﻢ ﺟﺰﺀ ﻣﻦ ﺳﺒﻌﲔ ﺟﺰﺀًﺍ ﻣﻦ ﻧﺎﺭ ﺟﻬﻨﻢ‪ ،‬ﻗﻴﻞ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺇﻥ ﻛﺎﻧﺖ ﻟﻜﺎﻓﻴﺔ‪،‬‬
‫ﻗﺎﻝ‪ :‬ﻓﹸﻀ‪‬ﻠﺖ ﻋﻠﻴﻬﻦ ﺑﺘﺴﻌﺔ ﻭﺳﺘﲔ ﺟﺰﺀًﺍ ﻛﻠﻬﻦ ﻣﺜﻞ ﺣﺮ‪‬ﻫﺎ(()‪.(٣‬‬

‫)‪ (١‬ﺍﻟﻜﻬﻒ‪.(٢٩) :‬‬

‫)‪ (٢‬ﺍﻟﺒﻘﺮﺓ‪.(٢٤) :‬‬
‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻙ‪ :‬ﺑﺪﺀ ﺍﳋﻠﻖ‪ ،‬ﺏ‪ :‬ﺻﻔﺔ ﺍﻟﻨﺎﺭ ﻭﺃ‪‬ﺎ ﳐﻠﻮﻗﺔ )‪.(٣٠٩٢ /١١٩١ /٣‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪١١٥‬‬
‫ﻭﻗﺪ ﺃﻧﻜﺮ ﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ ﻓﺮﻕ ﻭﻃﻮﺍﺋﻒ ﺷﱴ ﻣﻨﻬﺎ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ‪ :‬ﺍﳌﻼﺣﺪﺓ‪ ،‬ﻭﺑﻌﺾ‬
‫ﺍﻟﻔﺮﻕ ﺍﻟﺒﺎﻃﻨﻴﺔ ﻛﺎﻟﺪﺭﻭﺯ)‪ ،(١‬ﻭﺍﻟﺒﺎﺑﻴﺔ)‪ ،(٢‬ﻭﻛﺬﻟﻚ ﺑﻌﺾ ﺃﺗﺒﺎﻉ ﺍﻟﺪﻳﺎﻧﺎﺕ ﺍﻟﺸﺮﻗﻴﺔ‪ ،‬ﻭﻣﻨﻬﻢ‬
‫ﺍﻟﻄﺎﻭﻳﻮﻥ)‪ ،(٣‬ﻭﺍﻟﻜﻨﻔﻮﺷﻴﻮﻥ)‪…(٤‬ﻭﻏﲑﻫﻢ‪.‬‬

‫ﺍﻟﻤﻁﻠﺏ ﺍﻟﺭﺍﺒﻊ‪ :‬ﺁﺜﺎﺭ ﻭﺜﻤﺭﺍﺕ ﺍﻹﻴﻤﺎﻥ ﺒﺎﻟﻴﻭﻡ ﺍﻵﺨﺭ‪:‬‬

‫ﺗﺘﺨﻠﺺ ﺁﺛﺎﺭ ﻭﲦﺮﺍﺕ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻴﻮﻡ ﺍﻵﺧﺮ ﰲ ﺍﻟﻨﻘﺎﻁ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
‫‪ -١‬ﺃﻥ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻭﻣﺎ ﻓﻴﻪ ﻣﻦ ﻣﺮﺍﺣﻞ ﻣﺘﺘﺎﺑﻌﺔ ﻳﺮﺳﻢ ﻟﻠﻤﺆﻣﻦ ﺻﻮﺭﺓ ﻷﺣﺪﺍﺙ‬
‫ﻣﺴﺘﻘﺒﻠﻪ ﺍﻟﻘﺎﺩﻡ‪ ،‬ﳑﺎ ﻳﺰﻳﺪﻩ ﺍﻃﻤﺌﻨﺎﻧ‪‬ﺎ ﻭﺛﺒﺎﺗ‪‬ﺎ‪ ،‬ﻓﻼ ﻳﺘﺸﺘﺖ ﰲ ﺍﻟﺒﺤﺚ‪ ،‬ﻓﻘﺪ ﻛﻔﺎﻩ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﺫﻟﻚ ﲟﺎ ﺃﻭﺟﺒﻪ ﻋﻠﻴﻪ ﻣﻦ ﺇﳝﺎﻥ ﺑﺎﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻭﻣﺎ ﻓﻴﻪ ﻣﻦ ﺃﺣﺪﺍﺙ‪.‬‬
‫‪ -٢‬ﺃﻥ ﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻣﻦ ﺃﻋﻈﻢ ﺍﳌﻈﺎﻫﺮ ﻋﻠﻰ ﻋﺪﻝ ﺍﷲ ﻭﺣﻜﻤﺘﻪ‪ ،‬ﺇﺫ ﺟﻌﻞ ﺳﺒﺤﺎﻧﻪ ﻟﻺﻧﺴﺎﻥ‬
‫ﻳﻮﻣ‪‬ﺎ ﻳ‪‬ﺤﺎﺳﺐ ﻓﻴﻪ ﻋﻠﻰ ﺃﻋﻤﺎﻟﻪ‪ ،‬ﻭﳚﺎﺯﻯ ‪‬ﺎ‪ ،‬ﺇﻥ ﺧﲑ‪‬ﺍ ﻓﺨﲑ ﻭﺇﻥ ﺷﺮ‪‬ﺍ ﻓﺸﺮ‪ ،‬ﻭﻳﻘﺘﺺ‬

‫)‪ (١‬ﺍﻟﺪﺭﻭﺯ‪ :‬ﻓﺮﻗﺔ ﺑﺎﻃﻨﻴﺔ‪ ،‬ﺗﺆﻟﻪ ﺍﳋﻠﻴﻔﺔ ﺍﻟﻔﺎﻃﻤﻲ ﺍﳊﺎﻛﻢ ﺑﺄﻣﺮ ﺍﷲ‪ ،‬ﻋﻘﺎﺋﺪﻫﺎ ﺧﻠﻴﻂ ﻣﻦ ﻋﺪﺓ ﺃﺩﻳﺎﻥ ﻭﺃﻓﻜﺎﺭ‪ ،‬ﺃﺑﺮﺯﻫﺎ ﺇﻧﻜـﺎﺭ‬
‫ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺮﺳﻞ‪ ،‬ﺍﻻﻋﺘﻘﺎﺩ ﺑﺄﻥ ﺩﻳﺎﻧﺘﻬﻢ ﻧﺴﺨﺖ ﻛﻞ ﻣﺎ ﻗﺒﻠﻬﺎ‪ ،‬ﻳﻘﻮﻟﻮﻥ ﺑﺘﻨﺎﺳﺦ ﺍﻷﺭﻭﺍﺡ‪ ،‬ﻭﻳﻨﻜﺮﻭﻥ ﺍﳉﻨـﺔ ﻭﺍﻟﻨـﺎﺭ‪،‬‬
‫ﻭﺍﻟﺜﻮﺍﺏ ﻭﺍﻟﻌﻘﺎﺏ ﺍﻷﺧﺮﻭﻳﲔ )ﺍﻟﻌﻘﺎﺋﺪ ﺍﻟﻔﻠﺴﻔﻴﺔ ﺍﳌﺸﺘﺮﻛﺔ ﺑﲔ ﺍﻟﻔﺮﻕ ﺍﻟﺒﺎﻃﻨﻴـﺔ‪ ،‬ﺹ‪ ،٥٤ -٥٢ :‬ﺃﺻـﻮﻝ ﺍﻟﻔـﺮﻕ‬
‫ﻭﺍﻷﺩﻳﺎﻥ‪ ،‬ﺹ‪.(٨١ - ٨٠ :‬‬
‫)‪ (٢‬ﺍﻟﺒﺎﺑﻴﺔ‪ :‬ﺣﺮﻛﺔ ﻧﺒﻌﺖ ﻣﻦ ﺍﳌﺬﻫﺐ ﺍﻟﺸﻴﻌﻲ ﺍﻟﺸﻴﺨﻲ‪ ،‬ﺃﺳﺴﻬﺎ ﺍﳌﲑﺯﺍ ﻋﻠﻲ ﳏﻤﺪ ﺭﺿﺎ ﺍﻟـﺸﲑﺍﺯﻱ‪ ،‬ﻳﻌﺘﻘـﺪ ﺃﺗﺒﺎﻋﻬـﺎ‬
‫ﺑﺎﳊﻠﻮﻝ‪ ،‬ﻭﺍﻻﲢﺎﺩ‪ ،‬ﻭﺍﻟﺘﻨﺎﺳﺦ‪ ،‬ﻭﺧﻠﻮﺩ ﺍﻟﻜﺎﺋﻨﺎﺕ‪ ،‬ﻭﺃﻥ ﺍﻟﺜﻮﺍﺏ ﻭﺍﻟﻌﻘﺎﺏ ﺇﳕﺎ ﻳﻜﻮﻧﺎﻥ ﻟﻸﺭﻭﺍﺡ ﻓﻘﻂ‪ ،‬ﻳﻮﺍﻓﻘﻮﻥ ﺍﻟﻴﻬـﻮﺩ‬
‫ﻭﺍﻟﻨﺼﺎﺭﻯ ﰲ ﺍﻟﻘﻮﻝ ﺑﺼﻠﺐ ﺍﳌﺴﻴﺢ‪ ،‬ﻭﻳﺆﻭﻟﻮﻥ ﺍﻟﻘﺮﺁﻥ ﺑﺘﺄﻭﻳﻼﺕ ﺑﺎﻃﻨﻴﺔ‪ ،‬ﻭﻳﻨﻜﺮﻭﻥ ﻣﻌﺠـﺰﺍﺕ ﺍﻷﻧﺒﻴـﺎﺀ‪ ،‬ﻭﺣﻘﻴﻘـﺔ‬
‫ﺍﳌﻼﺋﻜﺔ‪ ،‬ﻭﺍﳉﻦ‪ ،‬ﻭﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ )ﺍﻟﻌﻘﺎﺋﺪ ﺍﻟﻔﻠﺴﻔﻴﺔ ﺍﳌﺸﺘﺮﻛﺔ ﺑﲔ ﺍﻟﻔﺮﻕ ﺍﻟﺒﺎﻃﻨﻴﺔ‪ ،‬ﺹ‪ ،٥٤ -٥٢ :‬ﺍﳌﺬﺍﻫﺐ ﺍﳌﻌﺎﺻـﺮﺓ‬
‫ﻭﻣﻮﻗﻒ ﺍﻹﺳﻼﻡ ﻣﻨﻬﺎ‪ ،‬ﺹ‪.(٢٨٤ - ٢٧٣ :‬‬
‫)‪ (٣‬ﺍﻟﻄﺎﻭﻳﺔ‪ :‬ﺇﺣﺪﻯ ﺃﻛﱪ ﺍﻟﺪﻳﺎﻧﺎﺕ ﺍﻟﺼﻴﻨﻴﺔ ﺍﻟﻘﺪﳝﺔ‪ ،‬ﺗﻘﻮﻡ ﻋﻠﻰ ﻓﻜﺮﺓ ﺍﻟﻌﻮﺩﺓ ﺇﱃ ﺍﳊﻴﺎﺓ ﺍﻟﻄﺒﻴﻌﻴﺔ ﻭﺍﻟﻮﻗﻮﻑ ﻣﻮﻗﻔﹰﺎ ﺳﻠﺒﻴ‪‬ﺎ ﻣﻦ‬
‫ﺍﳊﻀﺎﺭﺓ ﻭﺍﳌﺪﻧﻴﺔ‪ ،‬ﺍﻹﻟﻪ ﻟﺪﻳﻬﻢ ﻟﻴﺲ ﺑﺼﻮﺕ ﻭﻻ ﺻﻮﺭﺓ‪ ،‬ﺃﺑﺪﻱ ﻻ ﻳﻔﲎ‪ ،‬ﻭﺟﻮﺩﻩ ﺳﺎﺑﻖ‪ ،‬ﻳﺆﻣﻨﻮﻥ ﺑـﺎﳊﻠﻮﻝ ﻭﻭﺣـﺪﺓ‬
‫ﺍﻟﻮﺟﻮﺩ‪ ،‬ﻳﻬﺎﲨﻮﻥ ﺍﻟﺸﺮﺍﺋﻊ ﻭﺍﻟﻘﻮﺍﻧﲔ ﻭﺍﻟﻌﻠﻢ‪ ،‬ﻟﻴﺲ ﻟﺪﻳﻬﻢ ﺑﻌﺚ ﻭﻻ ﺣﺴﺎﺏ‪ ،‬ﺇﳕﺎ ﻳﻜﺎﻓﺄ ﺍﶈﺴﻦ ﺑﺎﻟـﺼﺤﺔ ﻭﻃـﻮﻝ‬
‫ﺍﻟﻌﻤﺮ‪ ،‬ﺑﻴﻨﻤﺎ ﳚﺎﺯﻯ ﺍﳌﺴﻲﺀ ﺑﺎﳌﺮﺽ ﻭﺍﳌﻮﺕ ﺍﳌﺒﻜﺮ‪) .‬ﺍﻟﺪﻳﺎﻧﺎﺕ ﺍﻟﻮﺿﻌﻴﺔ ﺍﳊﻴﺔ ﰲ ﺍﻟـﺸﺮﻗﲔ ﺍﻷﺩﱏ ﻭﺍﻷﻗـﺼﻰ‪ ،‬ﺹ‪:‬‬
‫‪ ،٢٦٨‬ﺍﳌﻮﺳﻮﻋﺔ ﺍﳌﻴﺴﺮﺓ ﰲ ﺍﻷﺩﻳﺎﻥ ﻭﺍﳌﺬﺍﻫﺐ ﻭﺍﻷﺣﺰﺍﺏ ﺍﳌﻌﺎﺻﺮﺓ ‪.(٧٣٨ – ٧٣٥ /١‬‬
‫)‪ (٤‬ﺍﻟﻜﻨﻔﻮﺷﻴﺔ‪ :‬ﺩﻳﺎﻧﺔ ﺗﺮﺟﻊ ﺇﱃ ﺍﻟﻔﻠﻴﺴﻮﻑ )ﻛﻮﻧﻔﻮﺷﻴﻮﺱ( ﻭﺗﻌﺪ ﺩﻳﺎﻧﺔ ﺃﻫﻞ ﺍﻟﺼﲔ‪ ،‬ﺗﻘﻮﻡ ﻋﻠﻰ ﻋﺒﺎﺩﺓ ﺇﻟﻪ ﺍﻟﺴﻤﺎﺀ ﺃﻭ ﺍﻹﻟﻪ‬
‫ﺍﻷﻋﻈﻢ‪ ،‬ﻭﺗﻘﺪﻳﺲ ﺍﳌﻼﺋﻜﺔ‪ ،‬ﻭﻋﺒﺎﺩﺓ ﺃﺭﻭﺍﺡ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺟﺪﺍﺩ‪ ،‬ﻭﺇﻧﻜﺎﺭ ﺍﻟﺒﻌﺚ ﻭﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ‪ ،‬ﻓﺎﻟﺜﻮﺍﺏ ﻋﻨﺪﻫﻢ ﺩﻧﻴـﻮﻱ‬
‫ﻓﻘﻂ‪) .‬ﻣﻘﺎﺭﻧﺎﺕ ﺍﻷﺩﻳﺎﻥ‪ ،‬ﺹ‪ ،١٠٠ - ٨٠ :‬ﺍﳌﻮﺳﻮﻋﺔ ﺍﳌﻴﺴﺮﺓ ﰲ ﺍﻷﺩﻳﺎﻥ ﻭﺍﳌﺬﺍﻫﺐ ﻭﺍﻷﺣﺰﺍﺏ ﺍﳌﻌﺎﺻﺮﺓ ‪٧٤٨ /١‬‬
‫‪.(٧٥٣ -‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪١١٦‬‬
‫ﺍﳌﻈﻠﻮﻡ ﻓﻴﻪ ﳑﻦ ﻇﻠﻤﻪ‪ ،‬ﻭﻳ‪‬ﻌﻄﻰ ﻛﻞ ﺫﻱ ﺣﻖ ﺣﻘﻪ‪ ،‬ﻓﻼ ﻇﻠﻢ ﰲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ‪ ،‬ﺇﳕﺎ ﻳﻮﰱ‬
‫ﺍﻟﺼﺎﺑﺮﻭﻥ ﺃﺟﺮﻫﻢ ﺑﻐﲑ ﺣﺴﺎﺏ‪.‬‬
‫‪ -٣‬ﺃﻥ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻳﻘﻮﻱ ﻟﺪﻯ ﺍﳌﺆﻣﻦ ﺍﻟﻴﻘﲔ‪ ‬ﺑﻌﻈﻴﻢ ﻗﺪﺭﺓ ﺍﳋﺎﻟﻖ ‪ -‬ﺟﻞ ﻭﻋﻼ ‪-‬‬
‫ﻓﺈﺫﺍ ﺁﻣﻦ ﺍﻹﻧﺴﺎﻥ ﺑﺄﻫﻮﺍﻝ ﺍﻟﻘﻴﺎﻣﺔ ﻭﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺃﻣﻮﺭ ﻋﻈﺎﻡ ﻭﺭﺩﺕ ‪‬ﺎ ﺃﺧﺒﺎﺭ ﺍﻟﻜﺘﺎﺏ‬
‫ﻭﺍﻟﺴﻨﺔ‪ ،‬ﺃﻳﻘﻦ ﺃﻥ ﺍﳌﹸﺨﺒِﺮ ‪ -‬ﺳﺒﺤﺎﻧﻪ ‪ -‬ﻋﻈﻴﻢ ﺍﻟﻘﺪﺭﺓ ﻭﺍﳉﱪﻭﺕ‪ ،‬ﻻ ﻳﻌﺠﺰﻩ ﺷﻲﺀ ﰲ‬
‫ﺍﻷﺭﺽ ﻭﻻ ﰲ ﺍﻟﺴﻤﺎﺀ)‪.(١‬‬
‫‪ -٤‬ﺃﻥ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻳﺰﻳﺪ ﻣﻦ ﺧﺸﻴﺔ ﺍﻹﻧﺴﺎﻥ ﻟﺮﺑﻪ‪ ،‬ﳑﺎ ﻳﺪﻓﻌﻪ ﻟﻠﻘﻴﺎﻡ ﺑﺎﻟﺘﺰﺍﻣﺎﺗﻪ ﻣﻦ‬
‫ﺃﻋﻤﺎﻝ ﺻﺎﳊﺔ‪ ،‬ﻭﻳﺮﺩﻋﻪ ﻋﻦ ﳐﺎﻟﻔﺘﻪ ﺃﻣﺮ ﺍﷲ ﺗﻌﺎﱃ؛ ﻟﺬﺍ ﻓﺎﳌﹸﻨﻜِﺮ ﻟﻠﻴﻮﻡ ﺍﻵﺧﺮ ﻻ ﻳﺮﺩﻋﻪ ﺭﺍﺩﻉ‬
‫ﻋﻦ ﺷﻬﻮﺍﺕ ﻧﻔﺴﻪ‪ ،‬ﻭﻻ ﻳﻀﺒﻂ ﺳﻠﻮﻛﻪ ﺿﺎﺑﻂ ﻟﻌﺪﻡ ﺧﺸﻴﺘﻪ ﻣﻦ ﺍﷲ)‪.(٢‬‬
‫‪ -٥‬ﺃﻥ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻳﺰﻫ‪‬ﺪ ﰲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﻳﺮﻏﹼﺐ ﰲ ﺍﻵﺧﺮﺓ‪ ،‬ﻓﻬﻲ ﺩﺍﺭ ﺍﻟﺒﻘﺎﺀ‪ ،‬ﻓﻜﻞ ﻧﻌﻴﻢ‬
‫ﻗﺒﻠﻬﺎ ﻳﻨﻐﺼ‪‬ﻪ ﻳﻘﲔ ﺍﻟﺰﻭﺍﻝ‪.‬‬
‫‪ -٦‬ﺃﻧﻪ ﳌﹼﺎ ﻛﺎﻥ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻭﲢﻘﻖ ﻭﻗﻮﻋﻪ ﺣﺎﻓﺰ‪‬ﺍ ﻟﻠﻤﺆﻣﻦ ﻟﻼﺟﺘﻬﺎﺩ ﰲ ﺍﻟﺒﺬﻝ‬
‫ﻭﺍﻟﻌﻤﻞ‪ ،‬ﺃﺧﻔﻰ ﺍﷲ ‪ ‬ﻣﻮﻋﺪ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﻓﻼ ﻳﺄﰐ ﺇﻻ ﺑﻐﺘﺔ ﻟﻴﺪﻭﻡ ﺃﺛﺮﻩ ﰲ ﺣﻴﺎﺓ ﺍﳌﺆﻣﻦ‬
‫ﻛﻠﻬﺎ‪.‬‬

‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺍﻹﳝﺎﻥ ﺑﺎﻟﻴﻮﻡ ﺍﻵﺧﺮ )ﺹ‪.(١٠٧:‬‬

‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ )‪.(١٠٨-١٠٧‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪١١٧‬‬
‫ﺍﻟﻤﺒﺤﺙ ﺍﻟﺨﺎﻤﺱ‪ :‬ﻋﻘﻴﺩﺓ ﺍﻹﻴﻤﺎﻥ ﺒﺎﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺩﺭ‪:‬‬
‫ﻭﻳﺸﺘﻤﻞ ﻋﻠﻰ ﺃﺭﺑﻌﺔ ﻣﻄﺎﻟﺐ‪:‬‬

‫ﺍﻟﻤﻁﻠﺏ ﺍﻷﻭل‪ :‬ﺘﻌﺭﻴﻑ ﻋﻘﻴﺩﺓ ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺩﺭ‪:‬‬

‫ﺍﻟﻘﻀﺎﺀ ﻟﻐﺔ‪:‬‬
‫ﻳﻄﻠﻖ ﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﻣﻌﺎﻥٍ ﻣﺘﻌﺪﺩﺓ‪ ،‬ﻣﻨﻬﺎ ﺃﻧﻪ‪:‬‬
‫‪ -١‬ﻳﻄﻠﻖ ﻋﻠﻰ ﺍﻟﻔﺼﻞ ﰲ ﺍﳊﻜﻢ‪ ،‬ﻭﻣﻨﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪،(١)﴾ª© ¨ § ¦ ¥﴿ :‬‬
‫ﺃﻱ ﻟﻔﺼﻞ ﺑﻴﻨﻬﻢ‪.‬‬
‫‪ -٢‬ﻳﻄﻠﻖ ﻋﻠﻰ ﻗﻀﺎﺀ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻣﻨﻪ ﻗﻮﳍﻢ‪» :‬ﻗﻀﻰ ﻓﻼﻥ ﺩﻳﻨﻪ« ﺃﻱ ﺩﻓﻌﻪ ﺇﱃ ﺻﺎﺣﺒﻪ‪.‬‬
‫‪ -٣‬ﻳﻜﻮﻥ ﲟﻌﲎ ﺍﻟﺼﻨﻊ ﻭﺍﻟﺘﻘﺪﻳﺮ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﻗﻀﻰ ﺍﻟﺸﻲﺀ ﺇﺫﺍ ﺻﻨﻌﻪ ﻭﻗﺪ‪‬ﺭﻩ‪ ،‬ﻭﻣﻨﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪:‬‬
‫﴿! "‪ ،(٢)﴾%$ #‬ﺃﻱ ﺧﻠﻘﻬﻦ ﻭﺻﻨﻌﻬﻦ‪.‬‬
‫‪ -٤‬ﻭﻣﻨﻪ ﺍﻟﻘﻀﺎﺀ ﺍﳌﻘﺮﻭﻥ ﺑﺎﻟﻘﺪﺭ‪ ،‬ﻭﳘﺎ ﺃﻣﺮﺍﻥ ﻣﺘﻼﺯﻣﺎﻥ ﻻ ﻳﻨﻔﻚ ﺃﺣﺪﳘﺎ ﻋﻦ ﺍﻵﺧﺮ؛ ﻷﻥ‬
‫ﺍﻟﻘﺪﺭ ﺃﺳﺎﺱ‪ ،‬ﻭﺍﻟﻘﻀﺎﺀ ﺑﻨﺎﺀ‪ ،‬ﻓﻤﻦ ﻓﺼﻞ ﺑﻴﻨﻬﻤﺎ ﻓﻘﺪ ﻫﺪﻡ ﺍﻟﺒﻨﺎﺀ)‪.(٣‬‬
‫ﺍﻟﻘﺪﺭ ﻟﻐﺔ‪:‬‬
‫ﻳﻄﻠﻖ ﻋﻠﻰ ﻋﺪﺓ ﻣﻌﺎﻥٍ ﰲ ﺍﻟﻠﻐﺔ ﻣﻨﻬﺎ‪:‬‬
‫‪ -١‬ﺍﻟﻘﻀﺎﺀ ﻭﺍﳊﻜﻢ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻳﻘﺪﺭﻩ ﺍﷲ ‪ ‬ﻣﻦ ﺍﻟﻘﻀﺎﺀ ﻭﳛﻜﻢ ﺑﻪ ﻣﻦ ﺍﻷﻣﻮﺭ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫﴿! "‪ ،(٤)﴾% $ #‬ﺃﻱ ﺍﳊﻜﻢ‪.‬‬
‫‪ -٢‬ﺍﻟﻘﻮﺓ ﻭﺍﻟﻐﲎ‪ ،‬ﻭﻣﻨﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ،(٥)﴾E D CBA @﴿ :‬ﺃﻱ ﻗﺎﺩﺭ‪.‬‬
‫‪ -٣‬ﺍﳌﻮﻋﺪ‪ ،‬ﻭﻣﻨﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ،(٦)﴾dc ba `﴿ :‬ﺃﻱ ﻋﻠﻰ ﻣﻮﻋﺪ‪.‬‬

‫)‪ (١‬ﺍﻟﺸﻮﺭﻯ‪.(١٤) :‬‬

‫)‪ (٢‬ﻓﺼﻠﺖ‪.(١٢) :‬‬
‫)‪ (٣‬ﻳﻨﻈﺮ‪ :‬ﺗﺎﺝ ﺍﻟﻌﺮﻭﺱ )‪ ،(٣١٣-٣١٠ /٣٩‬ﺍﳌﻌﺠﻢ ﺍﻟﻮﺳﻴﻂ )‪ ،(٧٤٢ /٢‬ﻣﻌﺠﻢ ﻣﻘﺎﻳﻴﺲ ﺍﻟﻠﻐﺔ )‪ (٩٩ /٥‬ﻣﺎﺩﺓ )ﻗﻀﻰ(‪.‬‬
‫)‪ (٤‬ﺍﻟﻘﺪﺭ‪.(١) :‬‬
‫)‪ (٥‬ﺍﻟﻘﻤﺮ‪.(٥٥) :‬‬
‫)‪ (٦‬ﻃﻪ‪.(٤٠) :‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪١١٨‬‬
‫‪ -٤‬ﺍﳉﻬﺪ ﻭﺍﻟﻄﺎﻗﺔ‪ ،‬ﻭﻣﻨﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ،(١)﴾¦ ¥ ¤£ ¢ ¡﴿ :‬ﺃﻱ ﻃﺎﻗﺘﻪ)‪.(٢‬‬
‫ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ ﺷﺮﻋ‪‬ﺎ‪:‬‬
‫»ﻫﻮ ﺗﻘﺪﻳﺮ ﺍﷲ ﺗﻌﺎﱃ ﺍﻷﺷﻴﺎﺀ ﰲ ﺍﻟﻘﺪﻡ‪ ،‬ﻭﻋﻠﻤﻪ ‪-‬ﺳﺒﺤﺎﻧﻪ‪ -‬ﺃ‪‬ﺎ ﺳﺘﻘﻊ ﰲ ﺃﻭﻗﺎﺕ ﻣﻌﻠﻮﻣﺔ‬
‫ﻋﻨﺪﻩ‪ ،‬ﻭﻋﻠﻰ ﺻﻔﺎﺕ ﳐﺼﻮﺻﺔ ﻭﻛﺘﺎﺑﺘﻪ ‪-‬ﺳﺒﺤﺎﻧﻪ‪ -‬ﻟﺬﻟﻚ ﻭﻣﺸﻴﺌﺘﻪ ﻟﻪ‪ ،‬ﻭﻭﻗﻮﻋﻬﺎ ﻋﻠﻰ ﺣﺴﺐ‬
‫ﻣﺎ ﻗﺪﺭﻫﺎ ﻭﺧﻠﻘﻪ ﳍﺎ«)‪.(٣‬‬
‫ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ‪:‬‬
‫ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﻣﺴﺄﻟﺔ ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ ﻋﻠﻰ ﻗﻮﻟﲔ‪:‬‬
‫ﺍﻷﻭﻝ‪ :‬ﻗﺎﻟﻮﺍ‪ :‬ﺇﻧﻪ ﻻ ﻓﺮﻕ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻓﻜﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﲟﻌﲎ ﺍﻵﺧﺮ‪.‬‬
‫ﺍﻟﺜﺎﱐ‪ :‬ﻗﺎﻟﻮﺍ‪ :‬ﺑﺎﻟﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ ﻭﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺍﻟﺘﻤﻴﻴﺰ ﺑﻴﻨﻬﻤﺎ ﻋﻠﻰ ﺃﻗﻮﺍﻝ‪.‬‬
‫ﻭﺧﻼﺻﺔ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻭﺍﻟﺮﺍﺟﺢ ﻓﻴﻬﺎ‪:‬‬
‫ﺃﻧﻪ ﻻ ﻓﺮﻕ ﺑﻴﻨﻬﻤﺎ ﻟﻌﺪﺓ ﺃﺳﺒﺎﺏ‪:‬‬
‫‪ -١‬ﺃﻥ ﺍﻟﺬﻳﻦ ﻓﺮﻗﻮﺍ ﺑﻴﻨﻬﻤﺎ ﻟﻴﺲ ﳍﻢ ﺩﻟﻴﻞ ﻭﺍﺿﺢ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻳﻔﺼﻞ ﰲ ﺍﻟﻘﻀﻴﺔ‪.‬‬
‫‪ -٢‬ﺃﻧﻪ ﻋﻨﺪ ﺇﻃﻼﻕ ﺃﺣﺪﳘﺎ ﻳﺸﻤﻞ ﺍﻵﺧﺮ‪ ،‬ﻭﻫﺬﺍ ﻳﻮﺣﻲ ﺃﻧﻪ ﻻ ﻓﺮﻕ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﺈﻥ‬
‫ﺍﳋﻼﻑ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻻ ﻓﺎﺋﺪﺓ ﻓﻴﻪ)‪.(٤‬‬

‫ﺍﻟﻤﻁﻠﺏ ﺍﻟﺜﺎﻨﻲ‪ :‬ﻤﻨﺯﻟﺔ ﻋﻘﻴﺩﺓ ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺩﺭ‪ ،‬ﻭﺍﺭﺘﺒﺎﻁﻬﺎ ﺒﺎﺴﺘﺸﺭﺍﻑ‬

‫ﺍﻟﻤﺴﺘﻘﺒل‪:‬‬
‫ﺇﻥ ﻟﻌﻘﻴﺪﺓ ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ ﺃﳘﻴﺔ ﺑﺎﻟﻐﺔ ﻟﻠﻌﺒﺪ ﺍﳌﺆﻣﻦ‪ ،‬ﻓﻬﻲ ﲢﺘﻞ ﺍﻟﺮﻛﻦ ﺍﻟﺴﺎﺩﺱ ﻣﻦ ﺃﺭﻛﺎﻥ‬
‫ﺍﻹﳝﺎﻥ‪ ،‬ﺑﻌﺪ ﺍﻹﳝﺎﻥ ﺑﺎﷲ‪ ،‬ﻭﻣﻼﺋﻜﺘﻪ‪ ،‬ﻭﻛﺘﺒﻪ‪ ،‬ﻭﺭﺳﻠﻪ‪ ،‬ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ‪ ،‬ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﺍﻟﺮﻛﻦ ﻻ ﻳﺘﻢ‬
‫ﺍﻟﺒﻨﺎﺀ ﺑﻨﻘﺼﺎﻧﻪ‪ ،‬ﻓﻼ ﺇﳝﺎﻥ ﳌﻦ ﱂ ﻳﺆﻣﻦ ‪‬ﺬﺍ ﺍﻟﺮﻛﻦ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻭﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ ﺣﺪﻳﺚ ﺟﱪﻳﻞ‬

‫)‪ (١‬ﺍﻟﺒﻘﺮﺓ‪.(٢٣٦) :‬‬

‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ )‪ ،(٧٩-٧٤ /٥‬ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ )‪ ،(٢١٩ /١‬ﺍﻷﻓﻌـﺎﻝ )‪ (٣٩ /٢‬ﺍﻟﻌـﲔ )‪ (١١٣ /٥‬ﻣـﺎﺩﺓ‬
‫)ﻗﺪﺭ(‪. .‬‬
‫)‪ (٣‬ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ ﰲ ﺿﻮﺀ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﻣﺬﺍﻫﺐ ﺍﻟﻨﺎﺱ ﻓﻴﻪ )ﺹ‪.(٣٠ :‬‬
‫)‪ (٤‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ )ﺹ‪.(٣٣-٣٠ :‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪١١٩‬‬
‫ﺍﳌﺸﻬﻮﺭ ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪ -‬ﻋﻦ ﺃﺑﻴﻪ ‪ -‬ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ‪ -‬‬
‫ﻭﻓﻴﻪ ﻗﺎﻝ‪)) :‬ﻓﺄﺧﱪﱐ ﻋﻦ ﺍﻹﳝﺎﻥ ﻗﺎﻝ‪ :‬ﺃﻥ ﺗﺆﻣﻦ ﺑﺎﷲ‪ ،‬ﻭﻣﻼﺋﻜﺘﻪ‪ ،‬ﻭﻛﺘﺒﻪ‪ ،‬ﻭﺭﺳﻠﻪ‪ ،‬ﻭﺍﻟﻴﻮﻡ‬
‫ﺍﻵﺧﺮ‪ ،‬ﻭﺗﺆﻣﻦ ﺑﺎﻟﻘﺪﺭ ﺧﲑﻩ ﻭﺷﺮﻩ‪ ،‬ﻗﺎﻝ‪ :‬ﺻﺪﻗﺖ…(()‪.(١‬‬
‫ﻭﳑﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﳘﻴﺔ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ ﻛﺜﺮﺓ ﻭﺭﻭﺩﻩ ﰲ ﻧﺼﻮﺹ ﺍﻟﺸﺮﻉ‪:‬‬
‫ﻓﻤﻤﺎ ﺟﺎﺀ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ،(٢)﴾â á à ß Þ﴿ :‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪:‬‬
‫﴿‪ ،(٣)﴾¦ ¥ ¤ £ ¢ ¡ ~ } | { z y‬ﻭﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ‪) ( '﴿ :‬‬
‫*‪.(٤)﴾2 10/ .- ,+‬‬
‫ﻭﻣﻦ ﺍﻟﺴﻨﺔ ﺣﺪﻳﺚ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ‪ -‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪:‬‬
‫))ﻻ ﻳﺆﻣﻦ ﻋﺒﺪ ﺣﱴ ﻳﺆﻣﻦ ﺑﺎﻟﻘﻀﺎﺀ ﺧﲑﻩ ﻭﺷﺮﻩ‪ ،‬ﺣﱴ ﻳﻌﻠﻢ ﺃﻥ ﻣﺎ ﺃﺻﺎﺑﻪ ﱂ ﻳﻜﻦ ﻟﻴﺨﻄﺌﻪ‪ ،‬ﻭﺃﻥ‬
‫ﻣﺎ ﺃﺧﻄﺄﻩ ﱂ ﻳﻜﻦ ﻟﻴﺼﻴﺒﻪ(()‪.(٥‬‬
‫ﻭﺣﺪﻳﺚ ﻃﺎﻭﺱ)‪ (٦‬ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﺃﺩﺭﻛﺖ ﻧﺎﺳ‪‬ﺎ ﻣﻦ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻳﻘﻮﻟﻮﻥ‪ :‬ﻛﻞ‬
‫ﺷﻲﺀ ﺑﻘﺪﺭ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﲰﻌﺖ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ‪ -‬ﻳﻘﻮﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪:‬‬
‫))ﻛﻞ ﺷﻲﺀ ﺑﻘﺪﺭ ﺣﱴ ﺍﻟﻌﺠﺰ ﻭﺍﻟﻜﻴﺲ)‪ ،(٧‬ﺃﻭ ﺍﻟﻜﻴﺲ ﻭﺍﻟﻌﺠﺰ(()‪.(٨‬‬

‫)‪ (١‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ‪ ،‬ﻙ‪ :‬ﺍﻹﳝﺎﻥ‪ ،‬ﺏ‪ :‬ﺑﻴﺎﻥ ﺍﻹﳝﺎﻥ ﻭﺍﻹﺳﻼﻡ ﻭﺍﻹﺣﺴﺎﻥ‪.(٨ /٣٦ /١) ،‬‬
‫)‪ (٢‬ﺍﻟﻘﻤﺮ‪.(٤٩) :‬‬
‫)‪ (٣‬ﺍﻷﺣﺰﺍﺏ‪.(٣٨) :‬‬
‫)‪ (٤‬ﺍﳌﺮﺳﻼﺕ‪.(٢٣-٢١) :‬‬
‫)‪ (٥‬ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﻙ‪ :‬ﺍﻟﻘﺪﺭ‪ ،‬ﺏ‪ :‬ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻘﺪﺭ ﺧﲑﻩ ﻭﺷﺮﻩ )‪ ،(٨ /٤٥١ /٤‬ﻭﺍﻟﻄﱪﺍﱐ ﰲ ﺍﻟﻜﺒﲑ‪ ،‬ﺏ‪:‬‬
‫ﻣﻦ ﺍﲰﻪ ﺳﻬﻞ )‪ ،(٥٩٠٠ /١٧٢ /٦‬ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﱐ ﰲ ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ )‪. .(٢٤٣٩ /٥‬‬
‫)‪ (٦‬ﻃﺎﻭﺱ ﺑﻦ ﻛﻴﺴﺎﻥ ﺍﻟﻴﻤﺎﱐ ﺍﳍﻤﺪﺍﱐ‪ ،‬ﻛﻨﻴﺘﻪ ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‪ ،‬ﺭﻭﻯ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﻭﺍﺑﻦ ﻋﺒﺎﺱ ‪ ‬ﻛﺎﻥ ﻣﻦ ﻋﺒﺎﺩ ﺃﻫﻞ‬
‫ﺍﻟﻴﻤﻦ ﻭﻣﻦ ﻓﻘﻬﺎﺋﻬﻢ ﻭﻣﻦ ﺳﺎﺩﺍﺕ ﺍﻟﺘﺎﺑﻌﲔ‪ ،‬ﺭﻭﻯ ﻋﻨﻪ ﻋﻤﺮﻭ ﺑﻦ ﺩﻳﻨﺎﺭ‪ ،‬ﻣﺮﺽ ﲟﲎ ﻭﻣﺎﺕ ﲟﻜﺔ ﺳﻨﺔ ﺇﺣﺪﻯ ﻭﻣﺎﺋﺔ ﻗﺒﻞ‬
‫ﺍﻟﺘﺮﻭﻳﺔ ﺑﻴﻮﻡ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻧﻪ ﻣﺎﺕ ﺳﻨﺔ ﺳﺖ ﻭﻣﺎﺋﺔ‪ ،‬ﻭﻛﺎﻥ ﻃﺎﻭﺱ ﻗﺪ ﺣﺞ ﺃﺭﺑﻌﲔ ﺣﺠﺔ ﻭﻛﺎﻥ ﻣﺴﺘﺠﺎﺏ ﺍﻟﺪﻋﻮﺓ ﻓﻴﻤـﺎ‬
‫ﻗﻴﻞ )ﺍﻟﺜﻘﺎﺕ‪.(٣٩١ /٤ ،‬‬
‫)‪ (٧‬ﺍﻟﻜﹶﻴ‪‬ﺲ‪ :‬ﺿﺪ ﺍﻟﻌﺠﺰ‪ ،‬ﻭﻫﻮ ﺍﻟﻨﺸﺎﻁ ﻭﺍﳊﺬﻕ ﺑﺎﻷﻣﻮﺭ‪ ،‬ﻭﻣﻌﻨﺎﻩ ﺃﻥ ﺍﻟﻌﺎﺟﺰ ﻗﺪ ﻗﺪ‪‬ﺭ ﻋﺠﺰﻩ‪ ،‬ﻭﺍﻟﻜﻴ‪‬ﺲ ﻗﺪ ﻗـﺪ‪‬ﺭ ﻛﻴ‪‬ـﺴﻪ‬
‫)ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﻣﺴﻠﻢ‪.(٢٠٥ /١٦ ،‬‬
‫)‪ (٨‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ‪ ،‬ﻙ‪ :‬ﺍﻟﻘﺪﺭ‪ ،‬ﺏ‪ :‬ﻛﻞ ﺷﻲﺀ ﺑﻘﺪﺭ )‪.(٢٦٥٥ /٢٠٤٥ /٤‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪١٢٠‬‬
‫ﻭﻏﲑ ﺫﻟﻚ ﳑﺎ ﻭﺭﺩ ﰲ ﺫﻛﺮ ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ ﻛﺜﲑ‪.‬‬
‫ﻭﳑﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﳘﻴﺔ ﻫﺬﺍ ﺍﻟﺮﻛﻦ ﺍﺭﺗﺒﺎﻃﻪ ﺑﻨﺸﺄﺓ ﺍﻟﻜﻮﻥ ﻭﺧﻠﻖ ﺍﻟﻜﺎﺋﻨﺎﺕ ﻓﺄﻭﻝ ﻣﺎ ﺧﻠﻖ ﺍﷲ‬
‫ﺍﻟﻘﻠﻢ‪ ،‬ﻗﺎﻝ ﻟﻪ ﺍﷲ‪ :‬ﺍﻛﺘﺐ ﻗﺎﻝ‪ :‬ﻭﻣﺎﺫﺍ ﺃﻛﺘﺐ؟ ﻗﺎﻝ‪ :‬ﺍﻛﺘﺐ ﻣﺎ ﻫﻮ ﻛﺎﺋﻦ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ)‪.(١‬‬
‫ﻓﺎﻹﳝﺎﻥ ﺑﺎﻟﻘﺪﺭ ﻟﻴﺲ ﺃﻣﺮ‪‬ﺍ ﺣﺎﺩﺛﹰﺎ‪ ،‬ﻭﻟﻴﺲ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻘﻀﺎﺀ ﳐﺘﺼ‪‬ﺎ ‪‬ﺬﻩ ﺍﻷﻣﺔ ﻓﺤﺴﺐ‪ ،‬ﺑﻞ‬
‫ﻛﺎﻥ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻘﺪﺭ ﻣﺘﺄﺻﻼﹰ ﻟﺪﻯ ﺃﻧﺒﻴﺎﺀ ﺍﷲ ﺍﻟﺴﺎﺑﻘﲔ‪ ،‬ﻓﻘﺪ ﺟﺎﺀ ﰲ ﻗﺼﺔ ﻧﻮﺡ ‪ ‬ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪:‬‬
‫﴿‪w v u t s r q p o n m l k j i h‬‬
‫‪¯®¬ «ª©¨ §¦¥ ¤£¢¡ ~ }|{ zy x‬‬
‫‪ ،(٢)﴾µ ´ ³ ² ±°‬ﻓﻘﻮﻝ ﻧﻮﺡ ‪،(٣)﴾± ° ¯ ® ¬ « ª ﴿ :‬‬
‫ﺩﻟﻴﻞ ﺻﺮﻳﺢ ﻋﻠﻰ ﺗﺄﺻﻞ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ ﰲ ﻗﻠﺐ ﻧﻮﺡ ‪ ،‬ﻓﻘﺪ ﺃﺭﺟﻊ ﺳﺒﺐ ﻫﺪﺍﻳﺔ‬
‫ﻗﻮﻣﻪ ﺇﱃ ﺇﺭﺍﺩﺓ ﺍﷲ ﻭﻗﻀﺎﺋﻪ ﳍﻢ‪.‬‬
‫ﻭﺃﻳﻀ‪‬ﺎ ﻣﺎ ﺟﺎﺀ ﰲ ﻗﺼﺔ ﻣﻮﺳﻰ ‪ ،‬ﺣﻴﺚ ﻗﺎﻝ ﺗﻌﺎﱃ ﰲ ﻣﻌﺮﺽ ﻗﺼﺘﻪ‪¬ «﴿ :‬‬
‫® ¯ ‪Á À ¿¾ ½ ¼ » º ¹ ¸ ¶ µ ´ ³ ²± °‬‬
‫‪Ø ×Ö Õ Ô Ó Ò ÑÐ Ï Î Í Ì Ë Ê É È Ç Æ ÅÄ Ã Â‬‬
‫‪.(٤)﴾Ú Ù‬‬
‫ﻭﻛﺬﻟﻚ ﻓﺈﻥ ﺃﳘﻴﺔ ﻫﺬﺍ ﺍﻟﺮﻛﻦ ﺗﺮﺟﻊ ﺇﱃ ﺍﺭﺗﺒﺎﻃﻪ ﺍﳌﺒﺎﺷﺮ ﺑﺎﻹﳝﺎﻥ ﺑﺎﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﻋﻈﻴﻢ‬
‫ﺃﲰﺎﺋﻪ ﻭﺻﻔﺎﺗﻪ ﺍﳊﺴﲎ ﺍﻟﱵ ﻣﻨﻬﺎ‪ :‬ﺍﻹﺭﺍﺩﺓ‪ ،‬ﻭﺍﻟﻘﺪﺭﺓ‪ ،‬ﻭﺍﻟﻌﻠﻢ‪ ،‬ﻭﺍﳋﻠﻖ)‪.(٥‬‬
‫ﻭﻻ ﺷﻚ ﰲ ﺃﻥ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ ﻳﻌﺪ ﻣﻘﻴﺎﺳ‪‬ﺎ ﳌﻌﺮﻓﺔ ﻗﻮﺓ ﺍﻹﳝﺎﻥ ﺑﺎﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﻣﺪﻯ‬

‫)‪ (١‬ﺃﺻﻞ ﻫﺬﺍ ﺣﺪﻳﺚ ﺭﻭﺍﻩ ﺍﳊﺎﻛﻢ ﰲ ﺍﳌﺴﺘﺪﺭﻙ ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ‪ -‬ﻗـﺎﻝ‪)) :‬ﺇﻥ ﺃﻭﻝ ﺷـﻲﺀ‬
‫ﺧﻠﻘﻪ ﺍﷲ ﺍﻟﻘﻠﻢ ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﺍﻛﺘﺐ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻭﻣﺎ ﺃﻛﺘﺐ؟ ﻓﻘﺎﻝ‪ :‬ﺍﻟﻘﺪﺭ‪ ،‬ﻓﺠﺮﻯ ﻣﻦ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﲟﺎ ﻫﻮ ﻛﺎﺋﻦ ﺇﱃ ﺃﻥ ﺗﻘـﻮﻡ‬
‫ﺍﻟﺴﺎﻋﺔ(( ﻙ‪ :‬ﺍﻟﺘﻔﺴﲑ )‪ ،(٣٨٤٠ /٥٤٠ /٢‬ﻭﺍﻟﺒﻴﻬﻘـﻲ ﰲ ﺍﻟـﺴﻨﻦ ﺍﻟﻜـﱪﻯ ﻙ‪ :‬ﺍﻟـﺴﲑ‪ ،‬ﺏ‪ :‬ﻣﺒﺘـﺪﺃ ﺍﳋﻠـﻖ‬
‫)‪ ،(١٧٤٨٢ /٣ /٩‬ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﱐ ﰲ ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ )‪.(١٣٣ /١‬‬
‫)‪ (٢‬ﻫﻮﺩ‪.(٣٤-٣٢) :‬‬
‫)‪ (٣‬ﻫﻮﺩ‪.(٣٤) :‬‬
‫)‪ (٤‬ﺍﻷﻋﺮﺍﻑ‪.(١٥٥) :‬‬
‫)‪ (٥‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ ﰲ ﺿﻮﺀ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﻣﺬﺍﻫﺐ ﺍﻟﻨﺎﺱ ﻓﻴﻪ )ﺹ‪.(٦١ :‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪١٢١‬‬
‫ﺗﻌﻠﻖ ﻗﻠﺐ ﺍﻹﻧﺴﺎﻥ ﺑﺮﺑﻪ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻓﻬﻮ ﺍﻣﺘﺤﺎﻥ ﺩﻗﻴﻖ ﻧﺘﻴﺠﺘﻪ ﺍﻟﻨﺠﺎﺡ ﺃﻭ ﺍﻟﻔﺸﻞ ﰲ ﻗﻮﺓ ﺍﻹﳝﺎﻥ‬
‫ﻭﺻﺪﻕ ﺍﻟﻴﻘﲔ ﺑﺎﷲ ﺳﺒﺤﺎﻧﻪ؛ ﻭﺫﻟﻚ ﻷﻥ ﺍﻟﻘﺪﺭ ﻓﻴﻪ ﻛﺜﲑ ﻣﻦ ﺍﻻﺳﺘﻔﻬﺎﻣﺎﺕ ﻭﺍﻟﺘﺴﺎﺅﻻﺕ‬
‫ﺍﻟﻮﺍﺳﻌﺔ ﳌﻦ ﺃﻃﻠﻖ ﻟﻌﻘﻠﻪ ﺍﶈﺪﻭﺩ ﺍﻟﻌﻨﺎﻥ‪ ،‬ﻭﻫﺬﺍ ﺳﺒﺐ ﻛﺜﺮﺓ ﺍﺧﺘﻼﻑ ﺍﻟﻨﺎﺱ ﻭﺗﻮﺳﻊ ﻣﺬﺍﻫﺒﻬﻢ‬
‫ﻓﻴﻪ‪.‬‬
‫ﻭﺍﻟﻘﺪﺭ ﻣﻊ ﻫﺬﻩ ﺍﻷﳘﻴﺔ ﺍﻟﻜﱪﻯ ﻭﺍﳌﻜﺎﻧﺔ ﺍﻟﻌﻈﻤﻰ‪ ،‬ﱂ ﻳﺮﺩ ﺫﻛﺮﻩ ﺻﺮﳛ‪‬ﺎ ﰲ ﻭﺟﻮﺏ ﺍﻹﳝﺎﻥ‬
‫ﺑﻪ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﻊ ﺑﻘﻴﺔ ﺍﻷﺭﻛﺎﻥ؛ ﻭﺫﻟﻚ ﻟﻜﻮﻧﻪ ﺩﺍﺧﻼﹰ ﰲ ﺭﻛﻦ ﺍﻹﳝﺎﻥ ﺑﺎﷲ ﻭﻣﻠﺘﺼﻘﹰﺎ ﺑﻪ‪،‬‬
‫ﺑﻞ ﻫﻮ ﺟﺰﺀ ﻣﻨﻪ‪ ،‬ﻭﻫﺬﺍ ﺍﻻﻟﺘﺼﺎﻕ ﻻ ﻳﻌﺪﻭ ﻛﻮﻧﻪ ﺩﻻﻟﺔ ﻣﻦ ﺩﻻﻻﺕ ﺃﳘﻴﺔ ﻭﻋﻈﻢ ﻣﻨـﺰﻟﺘﻪ)‪.(١‬‬
‫ﺃﻣﺎ ﺍﺭﺗﺒﺎﻁ ﻋﻘﻴﺪﺓ ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ ﺑﺎﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ ﻓﺈﻥ ﺍﻟﻘﺪﺭ ﻧﻈﺎﻡ ﺍﷲ ﰲ ﻫﺬﺍ‬
‫ﺍﻟﻜﻮﻥ‪ ،‬ﻭﻓﻌﻞ ﺍﻹﻧﺴﺎﻥ ﻫﻮ ﲨﻠﺔ ﻣﻦ ﻫﺬﺍ ﺍﻟﻨﻈﺎﻡ ﻭﺃﺩﺍﺓ ﻣﻦ ﺃﺩﻭﺍﺗﻪ‪ ،‬ﻭﺍﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ ﻓﻌﻞ‬
‫ﻭﻛﺴﺐ ﺑﺸﺮﻱ‪ ،‬ﻓﺒﺬﻟﻚ ﻳﻜﻮﻥ ﺍﻻﺳﺘﺸﺮﺍﻑ ﺻﻮﺭﺓ ﻣﻦ ﺻﻮﺭ ﺃﻗﺪﺍﺭ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻫﺬﺍ‬
‫ﺍﻟﻜﻮﻥ)‪.(٢‬‬
‫ﻭﻣﻦ ﺍﳌﻔﺎﻫﻴﻢ ﺍﳌﻐﻠﻮﻃﺔ ﺃﻥ ﺍﻟﺒﺤﺚ ﰲ ﺍﳌﺴﺘﻘﺒﻞ ﻓﻴﻪ ﺍﻋﺘﺪﺍﺀ ﻭﳐﺎﻟﻔﺔ ﻟﻌﻘﻴﺪﺓ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻘﻀﺎﺀ‬
‫ﻭﺍﻟﻘﺪﺭ‪ ،‬ﻭﺍﳋﻄﺄ ﰲ ﻫﺬﺍ ﺍﳌﻔﻬﻮﻡ ﻟﻴﺲ ﲜﺪﻳﺪ‪ ،‬ﻓﻄﺎﳌﺎ ﺯﻟﺖ ﺃﻗﺪﺍﻡ ﻭﺍﺧﺘﻠﻄﺖ ﺃﻓﻬﺎﻡ ﺑﺴﺒﺐ ﺍﳉﻬﻞ‬
‫ﻭﻗﺼﻮﺭ ﺍﻹﺩﺭﺍﻙ ﻟﻠﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻘﺪﺭ ﻭﺍﻟﺴﺒﺐ ﻭﺍﻟﱵ ﻣﻦ ﺻﻮﺭﻫﺎ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻘﺪﺭ ﻭﺍﺳﺘﺸﺮﺍﻑ‬
‫ﺍﳌﺴﺘﻘﺒﻞ‪ ،‬ﻓﻨﺤﻦ ﻣﻄﺎﻟﺒﻮﻥ ﺷﺮﻋ‪‬ﺎ ﺑﺒﺬﻝ ﺍﻟﺴﺒﺐ‪ ،‬ﻭﻣﺪﺍﻓﻌﺔ ﺍﻟﻘﺪﺭ ﺑﺎﻟﻘﺪﺭ‪ ،‬ﻓﻜﻤﺎ ﺃﻥ ﺍﳌﺮﺽ ﻗﺪﺭ‬
‫ﻓﺈﻧﻨﺎ ﻧﺪﻓﻌﻪ ﺑﺎﻟﺪﻭﺍﺀ‪ ،‬ﻭﻫﻮ ﺃﻳﻀ‪‬ﺎ ﻗﺪﺭ ﻣﻦ ﺃﻗﺪﺍﺭ ﺍﷲ‪ ،‬ﻭﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ ﺣﺪﻳﺚ ﺍﻟﻨﱯ‪ ‬ﺣﲔ ﻗﻴﻞ‬
‫ﻟﻪ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺃﺭﺃﻳﺖ ﺃﺩﻭﻳﺔ ﻧﺘﺪﺍﻭﻯ ‪‬ﺎ‪ ،‬ﻭﺭﻗﻰ ﻧﺴﺘﺮﻗﻲ ‪‬ﺎ‪ ،‬ﻭﺗﻘﻰ ﻧﺘﻘﻴﻬﺎ ﻫﻞ ﺗﺮﺩ ﻣﻦ ﻗﺪﺭ‬
‫ﺍﷲ ﺷﻴﺌﹰﺎ؟ ﻗﺎﻝ ‪)) :‬ﻫﻲ ﻣﻦ ﻗﺪﺭ ﺍﷲ(()‪ ،(٣‬ﺃﻱ ﺃﻥ ﻣﺪﺍﻓﻌﺔ ﺍﻟﻘﺪﺭ ﻫﻮ ﻧﻔﺴﻪ ﻣﻘﺪﺭ ﻣﻦ ﺍﷲ‬
‫ﺗﻌﺎﱃ‪.‬‬
‫ﻭﻣﺪﺍﻓﻌﺔ ﺍﻷﻗﺪﺍﺭ ﻋﻠﻰ ﻧﻮﻋﲔ‪:‬‬
‫ﺍﻷﻭﻝ‪ :‬ﻣﺪﺍﻓﻌﺔ ﺃﻗﺪﺍﺭ ﲢﻘﻘﺖ ﺃﺳﺒﺎﺏ ﻭﻗﻮﻋﻬﺎ ﻭﱂ ﺗﻘﻊ ﺑﺄﻗﺪﺍﺭ ﺗﺪﻓﻌﻬﺎ‪ ،‬ﻛﻤﺪﺍﻓﻌﺔ ﻋﺪﻭ‪ ‬ﻣﻐﲑ‬

‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ ﰲ ﺿﻮﺀ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﻣﺬﺍﻫﺐ ﺍﻟﻨﺎﺱ ﻓﻴﻪ )ﺹ‪.(٦٣-٦٢ :‬‬
‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﻣﺼﺎﳊﺔ ﺍﳌﺴﺘﻘﺒﻞ‪ ،‬ﳎﻠﺔ ﺍﻟﺘﻔﺎﻫﻢ‪ ،‬ﺍﻟﻌﺪﺩ ﺍﻟﻌﺸﺮﻳﻦ ‪٢٠٠٨ /٤ /٢٣ -‬ﻡ‪. .‬‬
‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﻙ‪ :‬ﺍﻟﻄﺐ‪ ،‬ﺏ‪ :‬ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﺮﻗﻰ ﻭﺍﻷﺩﻭﻳﺔ )‪ ،(٢٠٦٥ /٣٩٩ /٤‬ﺃﲪﺪ ﰲ ﻣﺴﻨﺪ ﺃﰊ ﺧﺰﺍﻣﺔ ‪‬‬
‫)‪ (١٥٥١٠ /٤٢١ /٣‬ﻭﺣﺴﻨﻪ ﺍﻷﻟﺒﺎﱐ ﰲ ﺻﺤﻴﺢ ﺍﳉﺎﻣﻊ )‪. .(٢٩٣٠ /١‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪١٢٢‬‬
‫ﺑﺎﻹﻋﺪﺍﺩ ﻟﻪ‪ ،‬ﻭﺇﱃ ﻫﺬﺍ ﻳﺸﲑ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪¬ « ª © ¨﴿ :‬‬
‫®…﴾)‪ ،(١‬ﻭﻣﻦ ﺻﻮﺭ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻋﻠﻢ ﺍﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ‪.‬‬
‫ﺍﻟﺜﺎﱐ‪ :‬ﻣﺪﺍﻓﻌﺔ ﺃﻗﺪﺍﺭ ﻗﺪ ﻭﻗﻌﺖ ﺑﺄﻗﺪﺍﺭ ﺗﺪﻓﻌﻬﺎ‪ ،‬ﻛﻤﺪﺍﻓﻌﺔ ﺍﳌﺮﺽ ﺑﺎﻟﺪﻭﺍﺀ‪ ،‬ﻭﺍﳉﻮﻉ ﺑﺎﻟﻐﺬﺍﺀ‪،‬‬
‫ﻭﺇﻟﻴﻪ ﻳﺸﲑ ﻗﻮﻟﻪ ‪)) :‬ﺗﺪﺍﻭﻭﺍ ﻋﺒﺎﺩ ﺍﷲ‪ ،‬ﻓﺈﻥ ﺍﷲ ﱂ ﻳﻀﻊ ﺩﺍﺀ ﺇﻻ ﻭﺿﻊ ﻟﻪ ﺩﻭﺍﺀ‪ ،‬ﻏﲑ‬
‫ﺩﺍﺀ ﻭﺍﺣﺪ ﻗﺎﻟﻮﺍ‪ :‬ﻣﺎ ﻫﻮ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ؟ ﻗﺎﻝ‪ :‬ﺍﳍﺮﻡ(()‪.(٢‬‬
‫ﺃﻣﺎ ﺍﻟﻘﻌﻮﺩ ﻋﻦ ﻣﺪﺍﻓﻌﺔ ﺍﻷﻗﺪﺍﺭ ﻣﻊ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻴﻬﺎ ﻓﻬﻲ ﻣﻦ ﺍﻟﻌﺠﺰ ﺍﻟﺬﻱ ‪‬ﻴﻨﺎ ﻋﻨﻪ ﻛﻤﺎ ﰲ‬
‫ﻗﻮﻟﻪ ‪)) :‬ﺍﳌﺆﻣﻦ ﺍﻟﻘﻮﻱ ﺧﲑ ﻭﺃﺣﺐ ﺇﱃ ﺍﷲ ﻣﻦ ﺍﳌﺆﻣﻦ ﺍﻟﻀﻌﻴﻒ ﻭﰲ ﻛﻞ ﺧﲑ‪ ،‬ﺍﺣﺮﺹ ﻋﻠﻰ‬
‫ﻣﺎ ﻳﻨﻔﻌﻚ ﻭﺍﺳﺘﻌﻦ ﺑﺎﷲ ﻭﻻ ﺗﻌﺠﺰ‪ ،‬ﻭﺇﻥ ﺃﺻﺎﺑﻚ ﺷﻲﺀ ﻓﻼ ﺗﻘﻞ‪ :‬ﻟﻮ ﺃﱐ ﻓﻌﻠﺖ ﻛﺬﺍ ﻭﻛﺬﺍ‪،‬‬
‫ﻭﻟﻜﻦ ﻗﻞ‪ :‬ﻗﺪ‪‬ﺭ ﺍﷲ ﻭﻣﺎ ﺷﺎﺀ ﻓﻌﻞ‪ ،‬ﻓﺈﻥ ﻟﻮ ﺗﻔﺘﺢ ﻋﻤﻞ ﺍﻟﺸﻴﻄﺎﻥ(()‪.(٣‬‬
‫ﻓﺎﻟﺘﺼﻮﺭ ﺍﳋﺎﻃﺊ ﺑﺄﻥ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ ﳝﻨﻊ ﻣﻦ ﺍﻟﺒﺤﺚ ﻭﺍﻟﻨﻈﺮ ﰲ ﻋﻮﺍﻗﺐ ﺍﻷﻣﻮﺭ‬
‫ﻭﺍﳉﺰﻡ ﻭﺍﳊﺮﺹ ﻋﻠﻰ ﺍﳋﲑ ﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻘﻒ ﺣﺎﺋﻼﹰ ﺃﻣﺎﻡ ﺍﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ ﻭﺟﲏ ﻣﺎ ﻓﻴﻪ ﻣﻦ‬
‫ﺧﲑﺍﺕ ﻭﻣﻨﺎﻓﻊ‪.‬‬

‫ﺍﻟﻤﻁﻠﺏ ﺍﻟﺜﺎﻟﺙ‪ :‬ﻤﺭﺍﺘﺏ ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺩﺭ‪:‬‬

‫ﺩﻝ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻋﻠﻰ ﺃﻥ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ ﻟﻪ ﺃﺭﺑﻊ ﻣﺮﺍﺗﺐ‪ ،‬ﻣﻦ ﱂ ﻳﺆﻣﻦ ‪‬ﺎ ﱂ‬
‫ﻳﺆﻣﻦ ﺑﺎﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ‪ ،‬ﻭﻫﻲ‪:‬‬
‫ﺍﳌﺮﺗﺒﺔ ﺍﻷﻭﱃ‪ :‬ﻋﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﺑﺎﻷﺷﻴﺎﺀ ﻗﺒﻞ ﻭﻗﻮﻋﻬﺎ‪ ،‬ﻓﻌﻠﻢ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻣﺎ ﻛﺎﻥ‪ ،‬ﻭﻣﺎ ﺳﻴﻜﻮﻥ‪،‬‬
‫ﻭﻣﺎ ﱂ ﻳﻜﻦ ﻟﻮ ﻛﺎﻥ ﻛﻴﻒ ﻳﻜﻮﻥ‪ ،‬ﻭﻋﻠﻢ ﺍﻟﺮﺯﻕ ﻭﺍﻷﺟﻞ‪ ،‬ﻭﺍﻟﻌﻤﻞ‪ ،‬ﻭﺍﻟﺸﻘﺎﺀ ﻭﺍﻟﺴﻌﺎﺩﺓ‪ ،‬ﻭﻋﻠﻢ‬
‫ﺃﻫﻞ ﺍﳉﻨﺔ ﻭﺃﻫﻞ ﺍﻟﻨﺎﺭ‪ ،‬ﻭﻫﺬﻩ ﺍﳌﺮﺗﺒﺔ ﺍﺗﻔﻖ ﻋﻠﻴﻬﺎ ﺍﻟﺼﺤﺎﺑﺔ ﺍﻟﻜﺮﺍﻡ ‪ ‬ﻭﻣﻦ ﺗﺒﻌﻬﻢ ﻣﻦ ﺍﻷﻣﺔ‪،‬‬
‫ﻭﺧﺎﻟﻔﻬﻢ ﰲ ﺫﻟﻚ ﺍﻟﻘﺪﺭﻳﺔ)‪ ،(٤‬ﻭﻳﺪﻝ ﻋﻠﻰ ﻫﺬﻩ ﺍﳌﺮﺗﺒﺔ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪" !﴿ :‬‬

‫)‪ (١‬ﺍﻷﻧﻔﺎﻝ‪.(٦٠) :‬‬

‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻣﺎﺟﻪ ﻙ‪ :‬ﺍﻟﻄﺐ‪ ،‬ﺏ‪ :‬ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﺩﺍﺀ ﺇﻻ ﺃﻧﺰﻝ ﻟﻪ ﺷﻔﺎﺀ )‪ (٣٤٣٦ /١١٣٧ /٢‬ﻭﺍﺑﻦ ﺣﺒﺎﻥ ﻙ‪ :‬ﺍﻟﻄﺐ‪،‬‬
‫ﺫﻛﺮ ﺍﻷﻣﺮ ﺑﺎﻟﺘﺪﺍﻭﻱ )‪ ،(٦٠٦١ /٤٢٦ /١٣‬ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﱐ ﰲ ﺻﺤﻴﺢ ﺍﳉﺎﻣﻊ )‪. .(٢٩٣٠ /١‬‬
‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ‪ ،‬ﻙ‪ :‬ﺍﻟﻘﺪﺭ‪ ،‬ﺏ‪ :‬ﰲ ﺍﻷﻣﺮ ﺑﺎﻟﻘﻮﺓ ﻭﺗﺮﻙ ﺍﻟﻌﺠﺰ‪.(٢٦٦٤ /٢٠٥٢ /٤) ،‬‬
‫)‪ (٤‬ﻳﻨﻈﺮ‪ :‬ﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ‪) ،‬ﺹ‪ ،(٢٩ :‬ﻣﻌﺎﺭﺝ ﺍﻟﻘﺒﻮﻝ‪.(٩٢٠ /٣) ،‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪١٢٣‬‬
‫‪2 1 0 / . - , + *) ( ' & % $ #‬‬
‫‪ ،(١)﴾> = < ; : 9 87 6 5 4 3‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪â á à﴿ :‬‬
‫‪ ،(٢)﴾í ì ë ê é è ç æ å ä ã‬ﻭﻣﻦ ﺍﻟﺴﻨﺔ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ‬ﻗﺎﻝ‪:‬‬
‫))ﺳﺌﻞ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻋﻦ ﺃﻭﻻﺩ ﺍﳌﺸﺮﻛﲔ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺍﷲ ﺇﺫ ﺧﻠﻘﻬﻢ ﺃﻋﻠﻢ ﲟﺎ ﻛﺎﻧﻮﺍ ﻋﺎﻣﻠﲔ(()‪،(٣‬‬
‫ﻭﺣﺪﻳﺚ ﻋﻤﺮﺍﻥ ﺑﻦ ﺣﺼﲔ ‪ ‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺟﻞ‪)) :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺃﻋﻠﻢ ﺃﻫﻞ ﺍﳉﻨﺔ ﻣﻦ ﺃﻫﻞ‬
‫ﺍﻟﻨﺎﺭ؟‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻧﻌﻢ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﻔﻴﻢ ﻳﻌﻤﻞ ﺍﻟﻌﺎﻣﻠﻮﻥ؟ ﻗﺎﻝ‪ :‬ﻛﻞ ﻣﻴﺴﺮ ﳌﺎ ﺧﻠﻖ ﻟﻪ(()‪.(٤‬‬
‫ﺍﳌﺮﺗﺒﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺍﻹﳝﺎﻥ ﺑﻜﺘﺎﺑﺔ ﺍﷲ ﺗﻌﺎﱃ ﻣﻘﺎﺩﻳﺮ ﻛﻞ ﺷﻲﺀ)‪ ،(٥‬ﻭﺍﻷﺩﻟﺔ ﻋﻠﻰ ﻫﺬﻩ ﺍﳌﺮﺗﺒﺔ ﻣﻦ‬
‫ﺍﻟﻘﺮﺁﻥ ﻛﺜﲑﺓ ﺟﺪ‪‬ﺍ ﻣﻨﻬﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪} | { zy x w v u t s r q﴿ :‬‬
‫~ ¡ ‪ ،(٦)﴾¥ ¤ £ ¢‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪Ã Â Á À ¿ ¾ ½ ¼ » º﴿ :‬‬
‫‪Ö Õ Ô Ó Ò Ñ Ð Ï ÎÍ Ì Ë Ê É È Ç Æ Å Ä‬‬
‫× ‪ ،(٧)﴾ä ã â á à ß Þ Ý Ü Û Ú Ù Ø‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪R Q P﴿ :‬‬
‫‪ ،(٨)﴾VU T S‬ﻭﳑﺎ ﺟﺎﺀ ﰲ ﺍﻟﺴﻨﺔ ﺩﺍﻻ‪ ‬ﻋﻠﻰ ﻫﺬﻩ ﺍﳌﺮﺗﺒﺔ ﺣﺪﻳﺚ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ‪‬‬
‫ﻗﺎﻝ‪ :‬ﻛﻨﺎ ﺟﻠﻮﺳ‪‬ﺎ ﻣﻊ ﺍﻟﻨﱯ ‪ ‬ﻭﻣﻌﻪ ﻋﻮﺩ ﻳﻨﻜﺖ ﰲ ﺍﻷﺭﺽ‪ ،‬ﻭﻗﺎﻝ‪)) :‬ﻣﺎ ﻣﻨﻜﻢ ﻣﻦ ﺃﺣﺪ ﺇﻻ‬
‫ﻗﺪ ﻛﹸﺘﺐ ﻣﻘﻌﺪﻩ ﻣﻦ ﺍﻟﻨﺎﺭ ﺃﻭ ﻣﻦ ﺍﳉﻨﺔ‪ ،‬ﻓﻘﺎﻝ ﺭﺟﻞ ﻣﻦ ﺍﻟﻘﻮﻡ‪ :‬ﺃﻻ ﻧﺘﻜﻞ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ؟ ﻗﺎﻝ‪:‬‬

‫)‪ (١‬ﺍﻟﺒﻘﺮﺓ‪.(٣٠) :‬‬

‫)‪ (٢‬ﺍﻟﻄﻼﻕ‪.(١٢) :‬‬
‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ‪ ،‬ﻙ‪ :‬ﺍﳉﻨﺎﺋﺰ‪ ،‬ﺏ‪ :‬ﻣﺎ ﻗﻴﻞ ﰲ ﺃﻭﻻﺩ ﺍﳌﺸﺮﻛﲔ‪.(١٣١٧ /٤٦٥ /١) ،‬‬
‫)‪ (٤‬ﺃﺧﺮﺟﻪ ﺍﻟـﺸﻴﺨﺎﻥ‪ ،‬ﺍﻟﺒﺨـﺎﺭﻱ‪ ،‬ﻙ‪ :‬ﺍﻟﺘﻮﺣﻴـﺪ‪ ،‬ﺏ‪ :‬ﻗﻮﻟـﻪ ﺗﻌـﺎﱃ‪ ﴿ :‬ﻭ‪‬ﻟﹶﻘﹶـﺪ‪ ‬ﻳ‪‬ـﺴ‪‬ﺮ‪‬ﻧ‪‬ﺎ ﺍﻟﹾﻘﹸـﺮ‪‬ﺁﻥﹶ ﻟِﻠـﺬﱢﻛﹾﺮِ ﴾‬
‫)‪ ،(٧١١٢ /٢٧٤٥ /٦‬ﻭﻣﺴﻠﻢ‪ ،‬ﻙ‪ :‬ﺍﻟﻘﺪﺭ‪ ،‬ﺏ‪ :‬ﻛﻴﻔﻴﺔ ﺧﻠﻖ ﺍﻵﺩﻣﻲ ﰲ ﺑﻄﻦ ﺃﻣﻪ‪.(٢٦٤٩ /٢٠٤١ /٤) ،‬‬
‫)‪ (٥‬ﺍﻧﻈﺮ ﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ‪.(٢٩ /١) ،‬‬
‫)‪ (٦‬ﺍﳊﺞ‪.(٧٠) :‬‬
‫)‪ (٧‬ﻳﻮﻧﺲ‪.(٦١) :‬‬
‫)‪ (٨‬ﺍﻷﻧﻌﺎﻡ‪.(٣٨) :‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪١٢٤‬‬
‫ﻻ‪ ،‬ﺍﻋﻤﻠﻮﺍ ﻓﻜﻞ ﻣﻴﺴﺮ‪ ،‬ﰒ ﻗﺮﺃ‪ ،(١)((﴾z y x w﴿ :‬ﻭﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ‪ -‬ﺭﺿﻲ ﺍﷲ‬
‫ﻋﻨﻬﻤﺎ ‪ -‬ﻗﺎﻝ‪ :‬ﻛﻨﺖ ﺧﻠﻒ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻳﻮﻣ‪‬ﺎ ﻓﻘﺎﻝ‪)) :‬ﻳﺎ ﻏﻼﻡ ﺇﱐ ﺃﹸﻋﻠﻤﻚ ﻛﻠﻤﺎﺕ‪ ،‬ﺍﺣﻔﻆ‬
‫ﺍﷲ ﳛﻔﻈﻚ‪ ،‬ﺍﺣﻔﻆ ﺍﷲ ﲡﺪﻩ ﲡﺎﻫﻚ‪ ،‬ﺇﺫﺍ ﺳﺄﻟﺖ ﻓﺎﺳﺄﻝ ﺍﷲ‪ ،‬ﻭﺇﺫﺍ ﺍﺳﺘﻌﻨﺖ ﻓﺎﺳﺘﻌﻦ ﺑﺎﷲ‪،‬‬
‫ﻭﺍﻋﻠﻢ ﺃﻥ ﺍﻷﻣﺔ ﻟﻮ ﺍﺟﺘﻤﻌﺖ ﻋﻠﻰ ﺃﻥ ﻳﻨﻔﻌﻮﻙ ﺑﺸﻲﺀ ﱂ ﻳﻨﻔﻌﻮﻙ ﺇﻻ ﺑﺸﻲﺀ ﻗﺪ ﻛﺘﺒﻪ ﺍﷲ ﻟﻚ‪،‬‬
‫ﻭﻟﻮ ﺍﺟﺘﻤﻌﻮﺍ ﻋﻠﻰ ﺃﻥ ﻳﻀﺮﻭﻙ ﺑﺸﻲﺀ ﱂ ﻳﻀﺮﻭﻙ ﺇﻻ ﺑﺸﻲﺀ ﻗﺪ ﻛﺘﺒﻪ ﺍﷲ ﻋﻠﻴﻚ‪ ،‬ﺭﻓﻌﺖ ﺍﻷﻗﻼﻡ‬
‫ﻭﺟﻔﺖ ﺍﻟﺼﺤﻒ(()‪.(٢‬‬
‫ﻭﻗﺪ ﺧﺎﻟﻒ ﰲ ﻫﺬﻩ ﺍﳌﺮﺗﺒﺔ ﺃﻳﻀ‪‬ﺎ ﻏﻼﺓ ﺍﻟﻘﺪﺭﻳﺔ ﺍﻷﻭﺍﺋﻞ‪ ،‬ﺍﻟﺬﻳﻦ ﺯﻋﻤﻮﺍ ﺃﻥ ﺍﷲ ‪ -‬ﺗﻌﺎﱃ ﻋﻤﺎ‬
‫ﻳﻘﻮﻟﻮﻥ ‪ -‬ﻻ ﻳﻌﻠﻢ ﺍﻷﺷﻴﺎﺀ ﻗﺒﻞ ﻭﺟﻮﺩﻫﺎ‪ ،‬ﻭﱂ ﻳﻘﺪﺭﻫﺎ ﻗﺒﻞ ﻭﻗﻮﻋﻬﺎ ﻓﻀﻼﹰ ﻋﻦ ﻛﺘﺎﺑﺘﻬﺎ‪ ،‬ﻭﻗﻮﳍﻢ‬
‫ﻫﺬﺍ ﻛﻔﺮ ﺑﺎﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﳍﺬﺍ ﻛﻔﹼﺮﻫﻢ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻭﻣﻨﻜﺮﻭ ﻫﺎﺗﲔ ﺍﳌﺮﺗﺒﺘﲔ ﺍﻟﻴﻮﻡ ﻗﻠﻴﻞ)‪.(٣‬‬
‫ﺍﳌﺮﺗﺒﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﻭﻫﻲ ﻣﺮﺗﺒﺔ ﺍﳌﺸﻴﺌﺔ ﻭﺍﻟﻘﺪﺭﺓ‪ ،‬ﻭﻫﺬﻩ ﺍﳌﺮﺗﺒﺔ ﺩﻝ ﻋﻠﻴﻬﺎ ﺇﲨﺎﻉ ﺍﻟﺮﺳﻞ ﻣﻦ ﺃﻭﳍﻢ ﺇﱃ‬
‫ﺁﺧﺮﻫﻢ‪ ،‬ﻭﲨﻴﻊ ﺍﻟﻜﺘﺐ ﺍﳌﻨـﺰﻟﺔ‪ ،‬ﻭﺩﻻﻟﺔ ﺍﻟﻌﻘﻞ ﻭﺍﻟﻔﻄﺮﺓ‪ ،‬ﻓﻤﺎ ﺷﺎﺀ ﺍﷲ ﻛﺎﻥ‪ ،‬ﻭﻣﺎ ﱂ ﻳﺸﺄ ﳌﻦ‬
‫ﻳﻜﻦ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻭﱂ ﳜﺎﻟﻒ ﰲ ﻫﺬﻩ ﺍﳌﺮﺗﺒﺔ ﺇﻻ ﺍﻟﻔﻼﺳﻔﺔ)‪ ،(٤‬ﻭﺃﺗﺒﺎﻋﻬﻢ ﳑﻦ ﻧﻔﻰ ﻣﺸﻴﺌﺔ ﺍﷲ ﺑﺎﻟﻜﻠﻴﺔ‬
‫ﻓﺠﻮﺯﻭﺍ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﺍﻟﻮﺟﻮﺩ ﻣﺎ ﻻ ﻳﺸﺎﺀ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻭﺃﻥ ﻳﺸﺎﺀ ﻣﺎ ﻻ ﻳﻜﻮﻥ‪ ،‬ﻭﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ‬
‫ﻳﺮﺩﺍﻥ ﺑﺘﻜﺬﻳﺒﻬﻢ‪ ،‬ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ‪F E D C B A @ ? > = < ;﴿ :‬‬
‫‪Y X W V U T S R Q PO N M L K J I H G‬‬
‫‪ ،(٥)﴾Z‬ﻭﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ‪ ،(٦)﴾Y X W V U T﴿ :‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪9﴿ :‬‬
‫‪K J I HG F E D C B A @ ? > = < ; :‬‬

‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺸﻴﺨﺎﻥ‪ ،‬ﺍﻟﺒﺨـﺎﺭﻱ‪ ،‬ﻙ‪ :‬ﺍﻟﻘـﺪﺭ‪ ،‬ﺑـﺎﺏ‪ :‬ﻗﻮﻟـﻪ ﺗﻌـﺎﱃ‪ ﴿ :‬ﻭ‪‬ﻟﹶﻘﹶـﺪ‪ ‬ﻳ‪‬ـﺴ‪‬ﺮ‪‬ﻧ‪‬ﺎ ﺍﻟﹾﻘﹸـﺮ‪‬ﺁﻥﹶ ﻟِﻠـﺬﱢﻛﹾﺮِ ﴾ ‪،‬‬
‫)‪ ،(٦٢٣١ /٢٤٣٥ /٦‬ﻭﻣﺴﻠﻢ‪ ،‬ﻙ‪ :‬ﺍﻟﻘﺪﺭ‪ ،‬ﺏ‪ :‬ﻛﻴﻔﻴﺔ ﺧﻠﻖ ﺍﻵﺩﻣﻲ ﰲ ﺑﻄﻦ ﺃﻣﻪ‪.(٢٦٤٧ /٢٠٤٠ /٤) ،‬‬
‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ ﰲ ﻣﺴﻨﺪ ﺍﺑﻦ ﻋﺒﺎﺱ ‪ ،(٢٦٦٩ /٢٩٣ /١) ‬ﻭﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﻙ‪ :‬ﺻﻔﺔ ﺍﻟﻘﻴﺎﻣـﺔ‪(٢٥١٦ /٦٦٧ /٤) ،‬‬
‫ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﱐ ﰲ ﺻﺤﻴﺢ ﺍﳉﺎﻣﻊ )‪.(٧٩٥٧ /٢‬‬
‫)‪ (٣‬ﺍﻧﻈﺮ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ )ﺹ‪ (١٦٤ :‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ )‪.(٥٦ /٨‬‬
‫)‪ (٤‬ﻳﻨﻈﺮ‪ :‬ﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ )ﺹ‪ ،(٤٣ :‬ﻣﻌﺎﺭﺝ ﺍﻟﻘﺒﻮﻝ )‪.(٩٤٠ /٣‬‬
‫)‪ (٥‬ﺍﻟﺒﻘﺮﺓ‪.(٢٥٣) :‬‬
‫)‪ (٦‬ﺁﻝ ﻋﻤﺮﺍﻥ‪.(٤٠) :‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪١٢٥‬‬
‫‪ ،(١)﴾Q P O NM L‬ﻭﻗﻮﻟﻪ ‪)) :‬ﺍﺷﻔﻌﻮﺍ ﺗﺆﺟﺮﻭﺍ‪ ،‬ﻭﻳﻘﻀﻲ ﺍﷲ ﻋﻠﻰ ﻟﺴﺎﻥ ﻧﺒﻴﻪ‬
‫ﻣﺎ ﻳﺸﺎﺀ(()‪.(٢‬‬
‫ﻛﻤﺎ ﺧﺎﻟﻒ ﰲ ﺫﻟﻚ ﻧﻔﺎﺓ ﻣﺸﻴﺌﺔ ﺃﻓﻌﺎﻝ ﺍﻟﻌﺒﺎﺩ ﻭﻫﻢ ﺍﻟﻘﺪﺭﻳﺔ‪ ،‬ﻭﻳﺮﺩ ﻋﻠﻴﻬﻢ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪:‬‬
‫﴿‪ ،(٣)﴾NM L K J I H‬ﻓﺄﺧﱪ ﺳﺒﺤﺎﻧﻪ ﺃﻥ ﻟﻠﻌﺒﺪ ﻣﺸﻴﺌﺔﹰ ﻭﺍﺧﺘﻴﺎﺭ‪‬ﺍ‪ ،‬ﻟﻜﻨﻬﺎ ﻻ ﺗﻜﻮﻥ‬
‫ﺇﻻ ﺑﻌﺪ ﻣﺸﻴﺌﺘﻪ ﺳﺒﺤﺎﻧﻪ‪.‬‬
‫ﺍﳌﺮﺗﺒﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﻭﻫﻲ ﻣﺮﺗﺒﺔ ﺧﻠﻖ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺍﻷﻋﻤﺎﻝ ﻭﺗﻜﻮﻳﻨﻪ ﻭﺇﳚﺎﺩﻩ ﳍﺎ‪ ،‬ﻭﻫﺬﻩ ﺃﻳﻀ‪‬ﺎ ﻣﺮﺗﺒ ﹲﺔ‬
‫ﻣﺘﻔﻖ‪ ‬ﻋﻠﻴﻬﺎ ﺑﲔ ﺍﻟﺮﺳﻞ‪-‬ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ‪ -‬ﻭﻋﻠﻴﻬﺎ ﺍﺗﻔﻘﺖ ﺍﻟﻜﺘﺐ ﺍﻹﳍﻴﺔ ﻭﺍﻟﻔﻄﺮ ﻭﺍﻟﻌﻘﻮﻝ‬
‫ﻭﺍﻻﻋﺘﺒﺎﺭ‪ ،‬ﻭﺧﺎﻟﻒ ﰲ ﺫﻟﻚ ﺍﻟﻘﺪﺭﻳﺔ‪ ،‬ﻓﺄﺧﺮﺟﺖ ﻃﺎﻋﺎﺕ ﺍﳌﻼﺋﻜﺔ ﻭﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺮﺳﻞ ﻭﺍﳌﺆﻣﻨﲔ‪،‬‬
‫ﻭﻫﻲ ﺃﺷﺮﻑ ﻣﺎ ﰲ ﺍﻟﻌﺎﱂ ﻋﻦ ﺭﺑﻮﺑﻴﺘﻪ ﻭﺗﻜﻮﻳﻨﻪ ﻭﻣﺸﻴﺌﺘﻪ‪ ،‬ﺑﻞ ﺟﻌﻠﻮﻫﻢ ﻫﻢ ﺍﳋﺎﻟﻘﲔ ﳍﺎ‪ ،‬ﻭﻻ‬
‫ﺗﻌﻠﻖ ﳍﺎ ﲟﺸﻴﺌﺘﻪ ﻭﻻ ﺗﺪﺧﻞ ﲢﺖ ﻗﺪﺭﺗﻪ‪ ،‬ﻭﺯﻋﻤﻮﺍ ﺃﻥ ﺍﷲ ﻻ ﻳﻘﺪﺭ ﺃﻥ ﻳﻬﺪﻱ ﺿﺎﻻ‪ ،‬ﻭﻻ ﻳ‪‬ﻀِﻞ‬
‫ﻣﻬﺘﺪﻳ‪‬ﺎ)‪.(٤‬‬
‫ﻭﻳﺪﻝ ﻋﻠﻰ ﺑﻄﻼﻥ ﻗﻮﳍﻢ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿_ ` ‪،(٥)﴾h g f e d cb a‬‬
‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ،(٦)﴾ª © ¨ §﴿ :‬ﻭﻣﻦ ﺍﻟﺴﻨﺔ ﺣﺪﻳﺚ ﺃﰊ ﻣﻮﺳﻰ ﺍﻷﺷﻌﺮﻱ ‪‬‬
‫ﻗﺎﻝ‪ :‬ﻛﻨﺎ ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﰲ ﻏﺰﺍﺓ ﻓﺠﻌﻠﻨﺎ ﻻ ﻧﺼﻌﺪ ﺷﺮﻓﹰﺎ ﻭﻻ ﻧﻌﻠﻮ ﺷﺮﻓﹰﺎ ﻭﻻ ‪‬ﺒﻂ ﰲ ﻭﺍﺩٍ‬
‫ﺇﻻ ﺭﻓﻌﻨﺎ ﺃﺻﻮﺍﺗﻨﺎ ﺑﺎﻟﺘﻜﺒﲑ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺪﻧﺎ ﻣﻨ‪‬ﺎ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻓﻘﺎﻝ‪)) :‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﺍﺭﺑﻌﻮﺍ)‪ (٧‬ﻋﻠﻰ‬
‫ﺃﻧﻔﺴﻜﻢ ﻓﺈﻧﻜﻢ ﻻ ﺗﺪﻋﻮﻥ ﺃﺻﻢ‪ ‬ﻭﻻ ﻏﺎﺋﺒ‪‬ﺎ‪ ،‬ﺇﳕﺎ ﺗﺪﻋﻮﻥ ﲰﻌﻴ‪‬ﺎ ﺑﺼﲑ‪‬ﺍ‪ ،‬ﰒ ﻗﺎﻝ‪ :‬ﻳﺎ ﻋﺒﺪ ﺍﷲ ﺑﻦ‬

‫)‪ (١‬ﺍﻷﻧﻌﺎﻡ‪.(١١٢) :‬‬

‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻙ‪ :‬ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺏ‪ :‬ﺍﻟﺘﺤﺮﻳﺾ ﻋﻠﻰ ﺍﻟﺼﺪﻗﺔ ﻭﺍﻟﺸﻔﺎﻋﺔ ﻓﻴﻬﺎ‪.(١٣٦٤ /٥١٨ /٢) ،‬‬
‫)‪ (٣‬ﺍﻹﻧﺴﺎﻥ‪.(٣٠) :‬‬
‫)‪ (٤‬ﻳﻨﻈﺮ‪ :‬ﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ )ﺹ‪.(٤٩ :‬‬
‫)‪ (٥‬ﺍﻟﺰﻣﺮ‪.(٦١) :‬‬
‫)‪ (٦‬ﺍﳌﺆﻣﻨﻮﻥ‪.(١٤) :‬‬
‫)‪ (٧‬ﺍﺭﺑﻌﻮﺍ‪ :‬ﺃﻱ ﺍﺭﻓﻘﻮﺍ ﺑﺄﻧﻔﺴﻜﻢ‪ ،‬ﻭﺍﺧﻔﻀﻮﺍ ﺃﺻﻮﺍﺗﻜﻢ )ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﻣﺴﻠﻢ‪.(٢٧-٢٦ /١٧ ،‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪١٢٦‬‬
‫ﻗﻴﺲ ﺃﻻ ﺃﻋﻠﻤﻚ ﻛﻠﻤﺔ ﻫﻲ ﻛﻨـﺰ ﻣﻦ ﻛﻨﻮﺯ ﺍﳉﻨﺔ‪ ،‬ﻻ ﺣﻮﻝ ﻭﻻ ﻗﻮﺓ ﺇﻻ ﺑﺎﷲ(()‪.(١‬‬
‫ﻓﻬﺬﺍ ﺍﳊﺪﻳﺚ ﻳﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﺻﺎﻧﻊ ﻭﻻ ﺧﺎﻟﻖ ﻭﻻ ﻣﺎﻟﻚ ﳊﻮﻝ ﺍﻟﻌﺒﺪ ﻭﻗﻮﺗﻪ ﺇﻻ ﺍﷲ‪ ،‬ﻭﻻ‬
‫ﺣﺮﻛﺔ ﻭﻻ ﺍﺳﺘﻄﺎﻋﺔ ﻭﻻ ﺣﻴﻠﺔ ﺇﻻ ﲟﺸﻴﺌﺔ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﻗﻴﻞ ﻣﻌﻨﺎﻩ‪ :‬ﻻ ﺣﻮﻝ ﰲ ﺩﻓﻊ ﺷﺮ ﻭﻻ ﻗﻮﺓ‬
‫ﰲ ﲢﺼﻴﻞ ﺧﲑ ﺇﻻ ﺑﺎﷲ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺣﻮﻝ ﻋﻨﺪ ﻣﻌﺼﻴﺔ ﺍﷲ ﺇﻻ ﺑﻌﺼﻤﺘﻪ‪ ،‬ﻭﻻ ﻗﻮﺓ ﻋﻠﻰ ﻃﺎﻋﺔ ﺍﷲ‬
‫ﺇﻻ ﲟﻌﻮﻧﺘﻪ)‪.(٢‬‬
‫ﻓﺄﻓﻌﺎﻝ ﺍﻟﻌﺒﺎﺩ ﻣﻀﺎﻓﺔ ﺇﻟﻴﻬﻢ ﺇﺿﺎﻓﺔ ﻓﻌﻞ ﻭﻛﺴﺐ‪ ،‬ﻭﻫﺬﺍ ﻻ ﻳﻨﻔﻲ ﺇﺿﺎﻓﺘﻬﺎ ﺇﻟﻴﻪ ﺳﺒﺤﺎﻧﻪ ﺧﻠﻘﹰﺎ‬
‫ﻭﻣﺸﻴﺌﺔ‪ ،‬ﻓﻬﻮ ﺳﺒﺤﺎﻧﻪ ﺍﻟﺬﻱ ﺷﺎﺀﻫﺎ ﻭﺧﻠﻘﻬﺎ‪ ،‬ﻭﻫﻢ ﺍﻟﺬﻳﻦ ﻓﻌﻠﻮﻫﺎ ﻭﻛﺴﺒﻮﻫﺎ ﺣﻘﻴﻘﺔ‪ ،‬ﻓﻠﻮ ﱂ‬
‫ﺗﻜﻦ ﻣﻀﺎﻓﺔ ﺇﱃ ﻣﺸﻴﺌﺘﻪ ﻭﻗﺪﺭﺗﻪ ﻭﺧﻠﻘﻪ ﻻﺳﺘﺤﺎﻝ ﻭﻗﻮﻋﻬﺎ ﻣﻨﻬﻢ؛ ﺇﺫ ﺍﻟﻌﺒﺎﺩ ﺃﻋﺠﺰ ﻭﺃﺿﻌﻒ ﻣﻦ‬
‫ﺃﻥ ﻳﻔﻌﻠﻮﺍ ﻣﺎ ﱂ ﻳﺸﺄﹾ ﺍﷲ ﻭﱂ ﻳﻘﺪﺭ ﻋﻠﻴﻪ)‪.(٣‬‬

‫ﺍﻟﻤﻁﻠﺏ ﺍﻟﺭﺍﺒﻊ‪ :‬ﺁﺜﺎﺭ ﻭﺜﻤﺭﺍﺕ ﺍﻹﻴﻤﺎﻥ ﺒﺎﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺩﺭ‪:‬‬

‫ﻟﻺﳝﺎﻥ ﺑﺎﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ ﺁﺛﺎﺭ ﻋﻈﻴﻤﺔ ﻋﻠﻰ ﺍﻟﻔﺮﺩ ﻭﺍ‪‬ﺘﻤﻊ‪ ،‬ﺇﲨﺎﳍﺎ ﰲ ﺍﻟﻨﻘﺎﻁ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
‫‪ -١‬ﺃﻥ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ ﻣﻦ ﺃﻗﻮﻯ ﺍﳊﻮﺍﻓﺰ ﻟﻠﻌﻤﻞ ﻭﺍﻹﻗﺪﺍﻡ ﻋﻠﻰ ﻋﻈﺎﺋﻢ ﺍﻷﻣﻮﺭ ﺑﺜﺒﺎﺕ‬
‫ﻭﻳﻘﲔ‪ ،‬ﻻ ﻛﻤﺎ ﻳﺪﻋﻰ ﺍﳌﻠﺤﺪﻭﻥ ﻭﻳﺮﻭﺟﻮﻥ ﻟﻪ ﺑﺄﻧﻪ ﺳﺒﺐ ﻟﺘﺨﻠﻒ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ؛ ﻷﻧﻪ‬
‫ﻳﺪﻋﻮ ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﺍﻟﺘﻌﻠﻞ ﺑﺎﳌﻜﺘﻮﺏ ﻓﻴﻜﺴﻞ ﻭﻻ ﻳﻨﻬﺾ ﻟﻠﻌﻤﻞ ﻭﺍﻹﻗﺪﺍﻡ‪ ،‬ﺑﻞ ﺇﻥ ﺳﺒﺐ‬
‫ﺫﻟﻚ ﻋﻠﻰ ﺍﻟﻌﻜﺲ ﲤﺎﻣ‪‬ﺎ‪ ،‬ﻓﻬﻮ ﺍﳉﻬﻞ ﺑﻌﻘﻴﺪﺓ ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ‪ ،‬ﻭﺫﻟﻚ ﺣﲔ ﻓﻬﻤﻮﺍ ﺃﻥ ﻣﻌﲎ‬
‫ﺍﻟﻘﺪﺭ ﺍﻟﺘﺴﻠﻴﻢ ﳌﺎ ﻳﻘﺪﺭﻩ ﺍﷲ ﺑﺎﻟﻘﻌﻮﺩ ﻭﺍﻟﺘﻘﺎﻋﺲ ﻋﻦ ﺗﻐﻴﲑ ﻣﺎ ﺃﺻﺎﺏ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﻓﻘﺮ‬
‫ﻭﺟﻬﻞ ﻭﻣﺮﺽ؛ ﻷﻥ ﻛﻞ ﺫﻟﻚ ﻣﻘﺪﺭ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﻓﻼ ﻳﻨﺒﻐﻲ ﻣﻘﺎﻭﻣﺘﻪ‪ ،‬ﻓﻬﺬﺍ ﺍﻟﻔﻬﻢ‬
‫ﺍﳌﻨﺤﺮﻑ ﻟﻴﺲ ﻋﻴﺒ‪‬ﺎ ﰲ ﺍﻹﺳﻼﻡ ﺇﳕﺎ ﻫﻮ ﻋﻴﺐ ﻓﻴﻤﻦ ﻓﻬﻢ ﻫﺬﺍ ﺍﻟﻔﻬﻢ‪ ،‬ﻓﺎﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ‬
‫ﳑﻠﻮﺀﺍﻥ ﺑﺎﻷﻭﺍﻣﺮ ﻭﺍﻟﺘﻮﺟﻴﻬﺎﺕ ﻟﻺﻧﺴﺎﻥ ﺃﻥ ﻳﻌﻤﻞ ﺍﻟﺼﺎﳊﺎﺕ‪ ،‬ﻭﻳﻄﻠﺐ ﺍﻟﺮﺯﻕ ﻭﺍﻟﻌﻠﻢ‪،‬‬
‫ﻭﻳﻌﻤﺮ ﺍﻷﺭﺽ ﻭﻳﺄﺧﺬ ﺑﺎﻷﺳﺒﺎﺏ‪ ،‬ﻣﻊ ﺍﻟﺘﻮﻛﻞ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ)‪ ،(٤‬ﻓﺼﺎﺣﺐ ﺍﻹﳝﺎﻥ‬

‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺸﻴﺨﺎﻥ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻙ‪ :‬ﺍﻟﻘﺪﺭ‪ ،‬ﺏ‪ :‬ﻻ ﺣﻮﻝ ﻭﻻ ﻗـﻮﺓ ﺇﻻ ﺑـﺎﷲ‪ ،(٦٢٣٦ /٢٤٣٧ /٦) ،‬ﻭﻣـﺴﻠﻢ‪ ،‬ﻙ‪:‬‬
‫ﺍﻟﺬﻛﺮ‪ ،‬ﺏ‪ :‬ﺍﺳﺘﺤﺒﺎﺏ ﺧﻔﺾ ﺍﻟﺼﻮﺕ ﺑﺎﻟﺬﻛﺮ ﻭﺍﻟﺪﻋﺎﺀ‪.(٢٧٠٤ /٢٠٧٦ /٤) ،‬‬
‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﻣﺴﻠﻢ )‪.(٢٧-٢٦ /١٧‬‬
‫)‪ (٣‬ﻳﻨﻈﺮ‪ :‬ﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ )ﺹ‪.(٥٤ :‬‬
‫)‪ (٤‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﻣﺬﺍﻫﺐ ﺍﻟﻨﺎﺱ ﻓﻴﻪ )ﺹ‪.(٢٩٤-٢٩٣ :‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪١٢٧‬‬
‫ﺍﻟﺼﺤﻴﺢ ﺑﺎﻟﻘﺪﺭ ﻳﻨﺎﺯﻉ ﺍﻟﻘﺪﺭ ﺑﺎﻟﻘﺪﺭ‪ ،‬ﻓﺎﳌﺴﻠﻢ ﻣﻄﺎﻟﺐ ﺑﺄﺧﺬ ﺍﻟﻮﻗﺎﻳﺔ ﻣﻦ ﺍﶈﺬﻭﺭ ﻟﺌﻼ ﻳﻘﻊ‪،‬‬
‫ﻭﻳﺮﻓﻌﻪ ﻭﻳﺪﻓﻌﻪ ﺇﺫﺍ ﻭﻗﻊ‪ ،‬ﻭﻟﻴﺲ ﰲ ﻫﺬﻩ ﺍﻟﻮﻗﺎﻳﺔ ﻭﻣﺒﺎﺷﺮﺓ ﺃﺳﺒﺎ‪‬ﺎ ﻣﻨﺎﻗﻀﺔ ﻟﻺﳝﺎﻥ ﺑﺎﻟﻘﺪﺭ‪،‬‬
‫ﻭﺇﳕﺎ ﺃﺧﺬ ﺑﻘﺪﺭ ﳌﻨﻊ ﻗﺪﺭ)‪ ،(١‬ﻛﻤﺎ ﻓﻌﻞ ﺍﳋﻠﻴﻔﺔ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ‪ ‬ﻋﻨﺪﻣﺎ ﻭﺻﻞ ﺇﱃ‬
‫ﻣﺸﺎﺭﻑ ﺍﻟﺸﺎﻡ ﻭﻋﻠﻢ ﺑﻨـﺰﻭﻝ ﺍﻟﻄﺎﻋﻮﻥ ﻓﻴﻪ ﻭﻫﻢ‪ ‬ﺑﺎﻟﺮﺟﻮﻉ ﻓﻘﺎﻝ ﻟﻪ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﺑﻦ ﺍﳉﺮﺍﺡ‬
‫‪)) :‬ﺃﻓﺮﺍﺭ ﻣﻦ ﻗﺪﺭ ﺍﷲ؟‪ ،‬ﻓﻘﺎﻝ ﻋﻤﺮ‪ :‬ﻟﻮ ﻏﲑﻙ ﻗﺎﳍﺎ ﻳﺎ ﺃﺑﺎ ﻋﺒﻴﺪﺓ‪ ،‬ﻧﻌﻢ ﻧﻔﺮ ﻣﻦ ﻗﺪﺭ ﺍﷲ‬
‫ﺇﱃ ﻗﺪﺭ ﺍﷲ(()‪.(٢‬‬
‫‪ -٢‬ﺃﻥ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻘﺪﺭ ﺩﺍﻓﻊ ﻗﻮﻱ ﻟﻼﺳﺘﻌﺎﻧﺔ ﺑﺎﷲ‪ ،‬ﻓﺈﻥ ﺍﻟﻌﺒﺪ ﺍﳌﺆﻣﻦ ﺇﺫﺍ ﻋﻠﻢ ﺃﻥ ﺍﻷﻣﺮ ﻛﻠﻪ ﺑﻴﺪ‬
‫ﺍﷲ ﺧﻠﻘﹰﺎ ﻭﻣﺸﻴﺌﺔ ﻭﺗﻘﺪﻳﺮ‪‬ﺍ‪ ،‬ﻓﺎﳌﺴﺘﻌﺎﻥ ﻋﻠﻰ ﺣﺼﻮﻝ ﺍﳌﺮﺍﺩ ﻫﻮ ﺍﷲ ﻭﺣﺪﻩ ﺩﻭﻥ ﻏﲑﻩ؛‬
‫ﻭﻟﺬﻟﻚ ﻛﺎﻧﺖ ﻓﺎﲢﺔ ﺍﻟﻜﺘﺎﺏ ﺩﻟﻴﻼﹰ ﻋﻠﻰ ﺫﻟﻚ ﻭﻻ ﺻﺤﺔ ﻟﺼﻼﺓ ﺇﻻ ‪‬ﺎ‪ ،‬ﻳﻘﻮﻝ ﺳﺒﺤﺎﻧﻪ‪:‬‬
‫﴿‪ ،(٣)﴾5 4 3 2‬ﻓﺈﺫﺍ ﺍﺳﺘﻌﺎﻥ ﺍﻟﻌﺒﺪ ﺑﺎﷲ ﻭﺑﺎﺷﺮ ﺍﻟﺴﺒﺐ ﻭﺣﺼﻞ ﻣﺮﺍﺩﻩ‬
‫ﻓﻬﺬﺍ ﻣﻦ ﻓﻀﻞ ﺍﷲ‪ ،‬ﻭﺇﻥ ﱂ ﳛﺼﻞ ﻣﺮﺍﺩﻩ ﱂ ﻳﻴﺄﺱ ﻓﻘﺪ ﻳﻜﻮﻥ ﰲ ﺗﺄﺧﲑ ﺫﻟﻚ ﺧﲑ‪ ‬ﻻ ﻳﻌﻠﻤﻪ‬
‫ﺇﻻ ﺍﷲ‪ ،‬ﻓﻌﻠﻴﻪ ﺑﺎﻟﺴﻌﻲ ﻭﻋﺪﻡ ﺍﻟﻌﺠﺰ‪ ،‬ﻭﻻ ﻳﻘﻞ‪ :‬ﻟﻮ ﺃﱐ ﻓﻌﻠﺖ ﻛﺬﺍ ﻟﻜﺎﻥ ﻛﺬﺍ؛ ﻓﺈﻥ )ﻟﻮ(‬
‫ﺑﺎﺏ ﻣﻦ ﺃﺑﻮﺍﺏ ﺍﻟﺸﻴﻄﺎﻥ)‪ ،(٤‬ﻓﻘﺪ ﺟﺎﺀ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ‪)) :‬ﺍﳌﺆﻣﻦ ﺍﻟﻘﻮﻱ ﺧﲑ ﻭﺃﺣﺐ‬
‫ﺇﱃ ﺍﷲ ﻣﻦ ﺍﳌﺆﻣﻦ ﺍﻟﻀﻌﻴﻒ‪ ،‬ﻭﰲ ﻛﻞ ﺧﲑ‪ ،‬ﺍﺣﺮﺹ ﻋﻠﻰ ﻣﺎ ﻳﻨﻔﻌﻚ ﻭﺍﺳﺘﻌﻦ ﺑﺎﷲ ﻭﻻ‬
‫ﺗﻌﺠﺰ‪ ،‬ﻭﺇﻥ ﺃﺻﺎﺑﻚ ﺷﻲﺀ ﻓﻼ ﺗﻘﻞ‪ :‬ﻟﻮ ﺃﱐ ﻓﻌﻠﺖ ﻟﻜﺎﻥ ﻛﺬﺍ ﻭﻛﺬﺍ‪ ،‬ﻭﻟﻜﻦ ﻗﻞ‪ :‬ﻗﺪ‪‬ﺭ ﺍﷲ‬
‫ﻭﻣﺎ ﺷﺎﺀ ﻓﻌﻞ؛ ﻓﺈﻥ ﻟﻮ ﺗﻔﺘﺢ ﻋﻤﻞ ﺍﻟﺸﻴﻄﺎﻥ(()‪.(٥‬‬
‫‪ -٣‬ﺃﻥ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻘﺪﺭ ﻳﻘﻲ ﺍﻟﻨﻔﺲ ﻣﻦ ﺍﳊﺴﺪ ﻭﺍﻷﺣﻘﺎﺩ‪ ،‬ﻓﺎﳌﺆﻣﻦ ﻳﻌﻠﻢ ﺃﻥ ﻛﻞ ﻋﻄﻴﺔ ﺃﹸﻧﻌﻢ ‪‬ﺎ‬
‫ﻋﻠﻰ ﻏﲑﻩ ﻣﻦ ﺍﻟﻨﺎﺱ ﺇﳕﺎ ﻫﻲ ﻣﻘﺪﺭﺓ ﻟﻪ ﻣﻦ ﺍﷲ‪ ،‬ﻓﻼ ﳛﺴﺪ ﻏﲑﻩ ﻋﻠﻰ ﻣﺎ ﺁﺗﺎﻩ ﺍﷲ ﻣﻦ‬
‫ﻓﻀﻞ‪ ،‬ﺑﻞ ﻳﺮﺿﻰ ﲟﺎ ﻗﺪﺭﻩ ﺍﷲ ﻟﻪ ﻓﺈﻥ ﺣﺼ‪‬ﻞ ﺧﲑ‪‬ﺍ ﲪﺪ ﺍﷲ ﻭﺷﻜﺮﻩ ﻋﻠﻰ ﺍﻟﻨﻌﻤﺔ‪ ،‬ﻭﺇﻥ ﱂ‬

‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ ﻭﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﳛﺘﺞ ﺑﺎﻟﻘﺪﺭ )ﺹ‪.(٣٠-٢٩ :‬‬
‫)‪ (٢‬ﺍﻟﻘﺼﺔ ﰲ ﺍﻟﺼﺤﻴﺤﲔ‪ ،‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻙ‪ :‬ﺍﻟﻄﺐ‪ ،‬ﺏ‪ :‬ﻣﺎ ﻳﺬﻛﺮ ﰲ ﺍﻟﻄـﺎﻋﻮﻥ‪ ،(٥٣٩٧ /٢١٦٣ /٥) ،‬ﻭﻣـﺴﻠﻢ‪ ،‬ﻙ‪:‬‬
‫ﺍﻟﺴﻼﻡ‪ ،‬ﺏ‪ :‬ﺍﻟﻄﺎﻋﻮﻥ ﻭﺍﻟﻄﲑﺓ ﻭﺍﻟﻜﻬﺎﻧﺔ ﻭﳓﻮﻫﺎ‪.(٢٢١٩ /١٧٤٢ /٤) ،‬‬
‫)‪ (٣‬ﺍﻟﻔﺎﲢﺔ‪.(٥) :‬‬
‫)‪ (٤‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ ﻭﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﳛﺘﺞ ﺑﺎﻟﻘﺪﺭ )ﺹ‪.(٣٠-٢٩ :‬‬
‫)‪ (٥‬ﺳﺒﻖ ﲣﺮﳚﻪ ﰲ ﺍﻟﺼﻔﺤﺔ ﺭﻗﻢ ]‪.[١٢٢‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪١٢٨‬‬
‫ﻳﻌﻂﹶ ﺻﱪ ﻭﺳﺄﻝ ﺍﷲ ﻣﻦ ﻓﻀﻠﻪ‪ ،‬ﻭﱂ ﻳﻠﺘﻔﺖ ﺇﱃ ﻣﺎ ﰲ ﺃﻳﺪﻱ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﺈﳝﺎﻧﻪ ﺑﺎﻟﻘﺪﺭ ﻳﻄﻴ‪‬ﺐ‬
‫ﻧﻔﺴﻪ‪ ،‬ﻭﻳﺼﻔﻲ ﻗﻠﺒﻪ ﻣﻦ ﺍﻷﺣﻘﺎﺩ‪.‬‬
‫‪ -٤‬ﺃﻥ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ ﻳﻌﺼﻢ ﺍﳌﺆﻣﻦ ﻣﻦ ﺍﻟﺒﻄﺮ ﻭﺍﻟﻄﻐﻴﺎﻥ ﺇﻥ ﺃﺻﺎﺑﻪ ﺍﳋﲑ‪ ،‬ﻟﻌﻠﻤﻪ ﺑﺄﻥ‬
‫ﻫﺬﺍ ﺍﳋﲑ ﺇﳕﺎ ﺟﺎﺀﻩ ﺑﻔﻀﻞ ﺍﷲ ﻭﻗﻀﺎﺀ ﺍﷲ ﻭﻗﺪﺭﻩ‪ ،‬ﻓﻠﻴﺲ ﻟﻪ ﰲ ﺫﻟﻚ ﺣﻮﻝ ﻭﻻ ﻗﻮﺓ)‪.(١‬‬
‫‪ -٥‬ﺃﻥ ﺍﳌﺆﻣﻦ ﺑﺎﻟﻘﺪﺭ ﻳﻮﻗﻦ ﺑﺄﻥ ﺍﻵﺟﺎﻝ ﻣﻘﺪﺭﺓ ﻻ ﺗﺘﻘﺪﻡ ﻭﻻ ﺗﺘﺄﺧﺮ ﳊﻈﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﰲ ﺫﻟﻚ‬
‫ﺑﺎﻋﺚ ﻟﻪ ﻋﻠﻰ ﺍﻟﺸﺠﺎﻋﺔ ﻭﺍﻹﻗﺪﺍﻡ ﰲ ﻣﻮﺍﺟﻬﺔ ﺍﻟﺸﺪﺍﺋﺪ ﻭﺍﻟﻌﺰﻡ ﻋﻠﻰ ﺍﻟﺜﺒﺎﺕ ﰲ ﺍﻟﻘﺘﺎﻝ‬
‫ﻭﺍﳉﻬﺎﺩ)‪.(٢‬‬
‫ﻫﺬﺍ ﻣﺎ ﺗﻴﺴﺮ ﺑﻴﺎﻧﻪ ﻣﻦ ﺁﺛﺎﺭ ﻭﲦﺮﺍﺕ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻘﺪﺭ‪ ،‬ﻭﺇﻻ ﻓﻬﻲ ﻛﺜﲑﺓ ﳏﺴﻮﺳﺔ ﳌﻦ ﺃﻃﺎﻝ‬
‫ﺍﻟﻨﻈﺮ ﻭﺍﻟﺘﻔﻜﺮ…ﻭﺑﺎﷲ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ ﰲ ﺿﻮﺀ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﻣﺬﺍﻫﺐ ﺍﻟﻨﺎﺱ ﻓﻴﻪ )ﺹ‪.(٢٩٦ :‬‬
‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪) ،‬ﺹ‪.(٢٩٧ :‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪١٢٩‬‬
‫ﺍﻟﻔﺼل ﺍﻟﺭﺍﺒﻊ‪ :‬ﺍﻷﺼﻭل ﺍﻟﻌﻘﺩﻴﺔ ﻻﺴﺘﺸﺭﺍﻑ ﺍﻟﻤﺴﺘﻘﺒل ﻋﻨﺩ ﻏﻴﺭ‬
‫ﺍﻟﻤﺴﻠﻤﻴﻥ‪:‬‬
‫ﻟﻘﺪ ﺧﻠﻖ ﺍﷲ ﺍﻹﻧﺴﺎﻥ ﻭﻓﻄﺮﻩ ﻋﻠﻰ ﺇﺧﻼﺹ ﺍﻟﻌﺒﻮﺩﻳﺔ ﷲ ﺗﻌﺎﱃ‪ ،‬ﻓﺎﻷﺻﻞ ﰲ ﺍﻟﺒﺸﺮﻳﺔ ﻫﻮ‬
‫ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﳍﺪﺍﻳﺔ‪ ،‬ﺃﻣﺎ ﺍﻻﳓﺮﺍﻑ ﻓﻬﻮ ﺃﻣﺮ ﻃﺎﺭﺉ‪ ،‬ﻳﻘﻮﻝ ﺗﻌﺎﱃ‪S R Q P O N﴿ :‬‬
‫‪.(١)﴾a` _^ ] \[ZYX WVUT‬‬
‫ﻭﺃﻛﺜﺮ ﻣﻦ ﺃﺷﺮﻙ ﻭﻋﺒﺪ ﺍﻵﳍﺔ ﻣﻊ ﺍﷲ ﺇﳕﺎ ﻋﺒﺪﻫﺎ ﻻﻋﺘﻘﺎﺩﻩ ﺃ‪‬ﺎ ﺗﻘﺮﺏ ﻭﺗﺸﻔﻊ ﻋﻨﺪ ﺍﷲ‬
‫ﺗﻌﺎﱃ‪ ،‬ﻻ ﻋﻠﻰ ﺃ‪‬ﺎ ﺷﺎﺭﻛﺘﻪ ﰲ ﺍﻟﺮﺑﻮﺑﻴﺔ ﻳﻘﻮﻝ ﺳﺒﺤﺎﻧﻪ‪w v u t s r﴿ :‬‬
‫‪¨ § ¦ ¥ ¤ £ ¢ ¡ ~ } | { z y x‬‬
‫©‪.(٢)﴾² ± °¯®¬« ª‬‬
‫ﻭﻣﻨﻬﻢ ﻣﻦ ﻋﺒﺪ ﺍﻵﳍﺔ ﻋﻠﻰ ﺃ‪‬ﺎ ﺻﻮﺭ ﻟﻠﺼﺎﳊﲔ‪ ،‬ﺃﻭ ﺍﳌﻼﺋﻜﺔ‪ ،‬ﺃﻭ ﺃﻥ ﺍﷲ ﳛﻞ ﻓﻴﻬﺎ‪ ،‬ﻭﺑﺬﻟﻚ‬
‫ﳚﻌﻠﻮﻥ ﻟﻪ ﺷﻴﺌﹰﺎ ﻣﻦ ﺻﻔﺎﺕ ﺍﻷﻟﻮﻫﻴﺔ‪ ،‬ﻛﺎﻋﺘﻘﺎﺩ ﺃ‪‬ﺎ ﺗﻨﺒﺌﻬﻢ ﺑﺸﻲﺀ ﻣﻦ ﺍﻟﻐﻴﺐ‪ ،‬ﻭﻟﹶﺤِﻖ ﻫﺬﺍ‬
‫ﺍﻻﳓﺮﺍﻑ ﻛﺜﲑ ﻣﻦ ﺍﳋﺮﺍﻓﺎﺕ‪ ،‬ﻭﺍﻻﻋﺘﻘﺎﺩﺍﺕ‪ ،‬ﻭﺍﻷﺳﺎﻃﲑ ﻭﺍﻟﺘﻨﺒﺆﺍﺕ‪.‬‬
‫ﻭﺇﻧﻪ ﳌﱠﺎ ﻛﺎﻧﺖ ﺍﳌﻠﻞ ﺷﱴ‪ ،‬ﻭﺍﻻﳓﺮﺍﻓﺎﺕ ﻋﻦ ﺍﻟﺘﻮﺣﻴﺪ ﳜﺘﻠﻒ ﺑﻌﻀﻬﺎ ﻋﻦ ﺑﻌﺾ‪ ،‬ﻓﻼ ﳝﻜﻦ‬
‫ﲨﻊ ﺃﺻﻮﻝ ﻭﺍﺣﺪﺓ ﺗﻨﻄﺒﻖ ﻋﻠﻰ ﲨﻴﻊ ﻋﻘﺎﺋﺪ ﻏﲑ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻟﻜﻦ ﺑﺎﻹﻣﻜﺎﻥ ﺃﻥ ﻳﻜﻮﻥ ﻟﻜﻞ ﺃﺻﻞ‬
‫ﻋﻘﺪﻱ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻷﺩﻳﺎﻥ ﺍﻟﺪﺍﺧﻠﺔ ﻓﻴﻪ‪ ،‬ﻓﻔﻲ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﺑﻴﺎﻥ ﻟﺒﻌﺾ ﺍﻷﺻﻮﻝ ﺍﻟﻌﻘﺪﻳﺔ ﻟﺪﻯ‬
‫ﻏﲑ ﺍﳌﺴﻠﻤﲔ ﰲ ﻧﻈﺮ‪‬ﻢ ﻻﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ‪ ،‬ﻭﻻ ﺃﺩ‪‬ﻋﻲ ﲤﺎﻡ ﺍﻹﺣﺎﻃﺔ ‪‬ﺬﺍ ﺍﳉﺎﻧﺐ‪ ،‬ﻓﻬﻮ‬
‫ﻭﺍﺳﻊ ﻣﺘﺸﻌﺐ ﱂ ﳛﻆﹶ ‪-‬ﺣﺴﺐ ﻋﻠﻤﻲ ﲜﻤﻊ ﻋﻠﻤﻲ‪ -‬ﻣﻨﻬﺠﻲ ﻣﻦ ﻗﺒﻞ‪ ،‬ﺇﳕﺎ ﻫﻮ ﻣﺒﺴﻮﻁ ﻣﺘﻨﺎﺛﺮ‬
‫ﰲ ﻛﺘﺐ ﺃﻫﻞ ﺍﳌﻠﻞ ﻭﺍﻷﻫﻮﺍﺀ ﻋﻠﻰ ﻛﺜﺮ‪‬ﻢ‪.‬‬
‫ﻭﳝﻜﻦ ﺇﲨﺎﻝ ﻫﺬﻩ ﺍﻷﺻﻮﻝ ﰲ ﻧﻘﺎﻁ ﻫﻲ‪:‬‬
‫‪ -١‬ﺇﻧﻜﺎﺭ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ ﻭﺍﻟﺜﻮﺍﺏ ﻭﺍﻟﻌﻘﺎﺏ‪ ،‬ﻭﻫﺬﺍ ﺍﻷﺻﻞ ﻳﻨﺪﺭﺝ ﲢﺘﻪ ﻛﺜﲑ ﻣﻦ‬
‫ﺃﺻﺤﺎﺏ ﺍﳌﻠﻞ ﻭﺍﻟﻨﺤﻞ‪ ،‬ﻭﺃﺷﺪ‪‬ﻫﺎ ﺇﻧﻜﺎﺭ‪‬ﺍ ﺃﺻﺤﺎﺏ ﺍﳌﺬﺍﻫﺐ ﺍﻹﳊﺎﺩﻳﺔ‪ ،‬ﻛﺄﺻﺤﺎﺏ ﻣﺬﻫﺐ‬

‫)‪ (١‬ﺍﻟﺒﻘﺮﺓ‪.(٢١٣) :‬‬

‫)‪ (٢‬ﻳﻮﻧﺲ‪.(١٨) :‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪١٣٠‬‬
‫ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ)‪ (١‬ﻭﻣﺬﻫﺐ ﺍﻟﻮﺟﻮﺩﻳﺔ)‪ ،(٢‬ﻭﺍﻟﻌ‪‬ﺪﻣﻴﺔ)‪ (٣‬ﻭﺍﻟﺸﻴﻮﻋﻴﺔ‪ ،‬ﻭﺍﻟﻌ‪‬ﻠﻤﺎﻧﻴﺔ)‪ ،(٤‬ﻭﻛﺬﻟﻚ‬
‫ﻳﻨﺪﺭﺝ ﰲ ﻫﺬﺍ ﺍﻷﺻﻞ ﺑﻌﺾ ﺃﺻﺤﺎﺏ ﺍﻟﺪﻳﺎﻧﺎﺕ ﺍﻟﺸﺮﻗﻴﺔ ﻛﺎﻟﻄﺎﻭﻳﺔ‪ ،‬ﻭﺍﻟﻜﻨﻔﻮﺷﻴﻮﺳﻴﺔ‪،‬‬
‫ﻭﺍﳌﻬﺎﺭﻳﺸﻴﺔ)‪ ،(٥‬ﻭﺃﻳﻀ‪‬ﺎ ﻳﺘﺒﻌﻬﻢ ﰲ ﻫﺬﺍ ﺍﻹﻧﻜﺎﺭ ﺑﻌﺾ ﻓﺮﻕ ﺍﻟﺒﺎﻃﻨﻴﺔ ﻛﺎﻟﻘﺮﺍﻣﻄﺔ)‪ ،(٦‬ﻓﻬﺬﻩ‬
‫ﺍﻟﻔﺮﻕ ﺗﺸﺘﺮﻙ ﰲ ﺃﺻﻞ ﺛﺎﺑﺖ ﰲ ﻧﻈﺮ‪‬ﺎ ﻟﻠﻤﺴﺘﻘﺒﻞ‪ ،‬ﻭﻫﻮ ﺇﻧﻜﺎﺭ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺍﻟﺒﻌﺚ‪ ،‬ﻭﺑﺬﻟﻚ‬
‫ﻻ ﻳﻌﺘﺮﻓﻮﻥ ﺑﺄﻥ ﻟﻸﻋﻤﺎﻝ ﺛﻮﺍﺑ‪‬ﺎ ﺃﻭ ﻋﻘﺎﺑ‪‬ﺎ‪ ،‬ﻓﺎﳊﻴﺎﺓ ﻋﻨﺪﻫﻢ ﻋﻤﻞ ﺁﻧِﻲ ﺣﺎﺿﺮ‪ ،‬ﳑﺎ ﻗﺎﺩﻫﻢ ﺇﱃ‬

‫)‪ (١‬ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ‪ :‬ﻣﺬﻫﺐ ﻳﻘﻮﻝ ﺑﺄﻥ ﺍﷲ ﻭﺍﻟﻄﺒﻴﻌﺔ ﺣﻘﻴﻘﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﺃﻥ ﺍﷲ ﻫﻮ ﺍﻟﻮﺟﻮﺩ ﺍﳊﻖ‪ ،‬ﻭﻳﻌﺘﱪﻭﻧﻪ – ﺗﻌـﺎﱃ ﺍﷲ‬
‫ﻋﻤ‪‬ﺎ ﻳﻘﻮﻟﻮﻥ ﻋﻠﻮ‪‬ﺍ ﻛﺒﲑ‪‬ﺍ – ﺻﻮﺭﺓ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳌﺨﻠﻮﻕ‪ ،‬ﺃﻣﺎ ﳎﻤﻮﻉ ﺍﳌﻈﺎﻫﺮ ﺍﳌﺎﺩﻳﺔ ﻓﻬﻲ ﺗﻌﻠﻦ ﻋﻦ ﻭﺟـﻮﺩ ﺍﷲ ﺩﻭﻥ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﳍﺎ ﻭﺟﻮﺩ ﻗﺎﺋﻢ ﺑﺬﺍﺗﻪ‪) .‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ‪ ،١٤٠ /٢‬ﺍﳌﻌﺠﻢ ﺍﻟﻔﻠﺴﻔﻲ ﳌﺮﺍﺩ ﻭﻫﺒﻪ‪ ،‬ﺹ‪.(٦٨١ :‬‬
‫)‪ (٢‬ﺍﻟﻮﺟﻮﺩﻳﺔ‪ :‬ﺍﲡﺎﻩ ﻓﻠﺴﻔﻲ ﻳﻐﻠﻮ ﰲ ﻗﻴﻤﺔ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﻳﺒﺎﻟﻎ ﰲ ﺍﻟﺘﺄﻛﻴﺪ ﻋﻠﻰ ﺗﻔﺮﺩﻩ‪ ،‬ﻭﺃﻧﻪ ﺻﺎﺣﺐ ﺗﻔﻜﲑ ﻭﺣﺮﻳـﺔ ﻭﺇﺭﺍﺩﺓ‬
‫ﻭﺍﺧﺘﻴﺎﺭ‪ ،‬ﻭﻻ ﳛﺘﺎﺝ ﺇﱃ ﻣﻮﺟﻪ‪ ،‬ﻭﻫﻲ ﻓﻠﺴﻔﺔ ﻋﻦ ﺍﻟﺬﺍﺕ ﺃﻛﺜﺮ ﻣﻨﻬﺎ ﻓﻠﺴﻔﺔ ﻋﻦ ﺍﳌﻮﺿﻮﻉ‪ ،‬ﻭﺗﻌﺪ ﲨﻠﺔ ﻣﻦ ﺍﻻﲡﺎﻫـﺎﺕ‬
‫ﻭﺍﻷﻓﻜﺎﺭ ﺍﳌﺘﺒﺎﻳﻨﺔ ﺍﻟﱵ ﺗﺘﻌﻠﻖ ﺑﺎﳊﻴﺎﺓ ﻭﺍﳌﻮﺕ ﻭﺍﳌﻌﺎﻧﺎﺓ ﻭﺍﻷﱂ‪ ،‬ﻭﻟﻴﺴﺖ ﻧﻈﺮﻳﺔ ﻓﻠﺴﻔﻴﺔ ﻭﺍﺿﺤﺔ ﺍﳌﻌـﺎﱂ؛ ﻭﻧﻈـﺮ‪‬ﺍ ﳍـﺬﺍ‬
‫ﺍﻻﺿﻄﺮﺍﺏ ﻭﺍﻟﺘﺬﺑﺬﺏ ﱂ ﺗﺴﺘﻄﻊ ﺇﱃ ﺍﻵﻥ ﺃﻥ ﺗﺄﺧﺬ ﻣﻜﺎ‪‬ﺎ ﺑﲔ ﺍﻟﻌﻘﺎﺋﺪ ﻭﺍﻷﻓﻜﺎﺭ‪) .‬ﺃﺻﻮﻝ ﺍﻟﻔـﺮﻕ ﻭﺍﻷﺩﻳـﺎﻥ ﺹ‪:‬‬
‫‪ ،١٣٩ -١٣٦‬ﺍﳌﺬﺍﻫﺐ ﺍﳌﻌﺎﺻﺮﺓ ﻭﻣﻮﻗﻒ ﺍﻹﺳﻼﻡ ﻣﻨـﻬﺎ ﺹ‪ ،٢٤٢ - ٢١٥ :‬ﺍﳌﻮﺳـﻮﻋﺔ ﺍﳌﻴـﺴﺮﺓ ﰲ ﺍﻷﺩﻳـﺎﻥ‬
‫ﻭﺍﳌﺬﺍﻫﺐ ﻭﺍﻷﺣﺰﺍﺏ ﺍﳌﻌﺎﺻﺮﺓ‪ /٢ ،‬ﺹ‪.(٨١٨ :‬‬
‫)‪ (٣‬ﺍﻟﻌﺪﻣﻴﺔ‪ :‬ﻣﺬﻫﺐ ﺃﺩﰊ ﻭﻓﻠﺴﻔﻲ ﻣﻠﺤﺪ‪ ،‬ﺍﻫﺘﻢ ﺑﺎﻟﻌﺪﻡ ﺑﺎﻋﺘﺒﺎﺭﻩ ﺍﻟﻮﺟﻪ ﺍﻵﺧﺮ ﻟﻠﻮﺟﻮﺩ ﺑﻞ ﻫﻮ ‪‬ﺎﻳﺔ ﺍﻟﻮﺟﻮﺩ‪ ،‬ﻭﺑﻪ ﻧﻌـﺮﻑ‬
‫ﺣﻘﻴﻘﻴﺔ ﺍﳊﻴﺎﺓ ﺑﻌﻴﺪ‪‬ﺍ ﻋﻦ ﺍﻟﻨﻈﺮﺓ ﺍﳌﺜﺎﻟﻴﺔ ﻭﺍﻟﻨﻈﺮﺓ ﺍﻟﻮﺍﻗﻌﻴﺔ ﺍﻟﺴﻄﺤﻴﺔ )ﺍﳌﺬﺍﻫﺐ ﺍﻟﻮﺟﻮﺩﻳﺔ ﺹ‪ ،١٣٥ -١٣١ :‬ﺍﳌﻮﺳﻮﻋﺔ‬
‫ﺍﳌﻴﺴﺮﺓ ﰲ ﺍﻷﺩﻳﺎﻥ ﻭﺍﳌﺬﺍﻫﺐ ﻭﺍﻷﺣﺰﺍﺏ ﺍﳌﻌﺎﺻﺮﺓ‪ /٢ ،‬ﺹ‪.(٨٧٨ :‬‬
‫)‪ (٤‬ﺍﻟﻌﻠﻤﺎﻧﻴﺔ‪ :‬ﻫﻲ ﺩﻋﻮﺓ ﺇﱃ ﺇﻗﺎﻣﺔ ﺍﳊﻴﺎﺓ ﻋﻠﻰ ﺍﻟﻌﻠﻢ ﺍﻟﻮﺿﻌﻲ ﻭﺍﻟﻌﻘﻞ‪ ،‬ﻭﻣﺮﺍﻋﺎﺓ ﺍﳌﺼﻠﺤﺔ ﺑﻌﻴﺪ‪‬ﺍ ﻋـﻦ ﺍﻟـﺪﻳﻦ‪ ،‬ﻭﺗﻌـﲏ ﰲ‬
‫ﺟﺎﻧﺒﻬﺎ ﺍﻟﺴﻴﺎﺳﻲ ﺑﺎﻟﺬﺍﺕ ﺍﻟﻼﺩﻳﻨﻴﺔ ﰲ ﺍﳊﻜﻢ‪ ،‬ﻭﻫﻲ ﺍﺻﻄﻼﺡ ﻻ ﺻﻠﺔ ﻟﻪ ﺑﻜﻠﻤﺔ ﺍﻟﻌﻠﻢ ﻭﻗﺪ ﻇﻬﺮﺕ ﰲ ﺃﻭﺭﻭﺑـﺎ ﻣﻨـﺬ‬
‫ﺍﻟﻘﺮﻥ ﺍﻟﺴﺎﺑﻊ ﻋﺸﺮ‪ ،‬ﻭﺍﻧﺘﻘﻠﺖ ﺇﱃ ﺍﻟﺸﺮﻕ ﰲ ﺑﺪﺍﻳﺔ ﺍﻟﻘﺮﻥ ﺍﻟﺘﺎﺳﻊ ﻋﺸﺮ؛ ﻭﻗﺪ ﺍﺧﺘﲑﺕ ﻛﻠﻤﺔ ﻋﻠﻤﺎﻧﻴﺔ ﻷ‪‬ﺎ ﺃﻗﻞ ﺇﺛـﺎﺭﺓ‬
‫ﻣﻦ ﻛﻠﻤﺔ ﻻﺩﻳﻨﻴﺔ‪ ،‬ﺍﳌﻮﺳﻮﻋﺔ ﺍﳌﻴﺴﺮﺓ ﰲ ﺍﻷﺩﻳﺎﻥ ﻭﺍﳌﺬﺍﻫﺐ ﻭﺍﻷﺣﺰﺍﺏ ﺍﳌﻌﺎﺻﺮﺓ‪ /٢ ،‬ﺹ‪.(٦٧٩ :‬‬
‫)‪ (٥‬ﺍﳌﻬﺎﺭﻳﺸﻴﺔ‪ :‬ﳓﻠﺔ ﻫﻨﺪﻭﺳﻴﺔ ﺩﻫﺮﻳﺔ ﻣﻠﺤﺪﺓ‪ ،‬ﺗﺪﻋﻮ ﺇﱃ ﻃﻘﻮﺱ ﻛﻬﻨﻮﺗﻴﺔ‪ ،‬ﻣﻦ ﺍﻟﺘﺄﻣﻞ ﺍﻟﺘﺼﺎﻋﺪﻱ )ﺍﻟﺘﺠـﺎﻭﺯﻱ(؛ ﺑﻐﻴـﺔ‬
‫ﲢﺼﻴﻞ ﺍﻟﺴﻌﺎﺩﺓ ﺍﻟﺮﻭﺣﻴﺔ‪ ،‬ﻭﻫﻨﺎﻙ ﺩﻻﺋﻞ ﺗﺸﲑ ﺇﱃ ﺻﻠﺘﻬﺎ ﺑﺎﳌﺎﺳﻮﻧﻴﺔ ﻭﺍﻟﺼﻬﻴﻮﻧﻴﺔ‪) .‬ﺍﳌﻮﺳـﻮﻋﺔ ﺍﳌﻴـﺴﺮﺓ ﰲ ﺍﻷﺩﻳـﺎﻥ‬
‫ﻭﺍﳌﺬﺍﻫﺐ ﻭﺍﻷﺣﺰﺍﺏ ﺍﳌﻌﺎﺻﺮﺓ‪ /٢‬ﺹ‪ ،٧٧١ :‬ﺍﳌﻬﺎﺭﻳﺸﻴﺔ ﺍﻟﻮﺟﻪ ﺍﻵﺧﺮ ﻟﻠﻬﻨﺪﻭﺳـﻴﺔ ‪ -‬ﻣﻮﻗـﻊ ﻣﺮﻛـﺰ ﺍﻟﺘﺄﺻـﻴﻞ‬
‫ﻟﻠﺪﺭﺍﺳﺎﺕ ﻭﺍﻟﺒﺤﻮﺙ ‪.(-‬‬
‫)‪ (٦‬ﺍﻟﻘﺮﺍﻣﻄﺔ‪ :‬ﺣﺮﻛﺔ ﺑﺎﻃﻨﻴﺔ ﻫﺪﺍﻣﺔ‪ ،‬ﺗﻨﺘﺴﺐ ﺇﱃ ﲪﺪﺍﻥ ﺑﻦ ﺍﻷﺷﻌﺚ‪ ،‬ﻭﻳﻠﻘﺐ ﺑﻘﺮﻣﻂ ﻟﻘﺼﺮ ﻗﺎﻣﺘﻪ‪ ،‬ﺍﻋﺘﻤـﺪﺕ ﺍﻟﺘﻨﻈـﻴﻢ‬
‫ﺍﻟﺴﺮﻱ ﺍﻟﻌﺴﻜﺮﻱ‪ ،‬ﻭﻛﺎﻥ ﻇﺎﻫﺮﻫﺎ ﺍﻟﺘﺸﻴﻊ ﻵﻝ ﺍﻟﺒﻴﺖ ﻭﺍﻻﻧﺘﺴﺎﺏ ﺇﱃ ﳏﻤﺪ ﺑﻦ ﺟﻌﻔﺮ ﺍﻟﺼﺎﺩﻕ‪ ،‬ﻟﻜﻦ ﺣﻘﻴﻘﺘﻬﺎ ﺍﻹﳊﺎﺩ‬
‫ﻭﺍﻹﺑﺎﺣﻴﺔ‪ ،‬ﻭﻫﺪﻡ ﺍﻷﺧﻼﻕ‪ ،‬ﻭﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﺍﻟﺪﻭﻟﺔ ﺍﻹﺳﻼﻣﻴﺔ )ﺗﺎﺭﻳﺦ ﺍﳉﻤﻌﻴﺎﺕ ﺍﻟﺴﺮﻳﺔ ﻭﺍﳊﺮﻛﺎﺕ ﺍﳍﺪﺍﻣﺔ ﰲ ﺍﳌﺸﺮﻕ‬
‫ﺹ‪ ،٤٢-٣٦ :‬ﺍﳌﻮﺳﻮﻋﺔ ﺍﳌﻴﺴﺮﺓ ﰲ ﺍﻷﺩﻳﺎﻥ ﻭﺍﳌﺬﺍﻫﺐ ﺍﳌﻌﺎﺻﺮﺓ‪.(٣٧٨ /١ ،‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪١٣١‬‬
‫ﺍﻟﺘﻴﻪ ﻭﻗﺼﻮﺭ ﺍﻟﻨﻈﺮ‪ ،‬ﻭﺍﻻﻧﻐﻤﺎﺱ ﰲ ﺍﳌﻠﺬﺍﺕ ﻭﺍﻟﺸﻬﻮﺍﺕ‪.‬‬
‫‪ -٢‬ﺍﻻﻋﺘﻘﺎﺩ ﺑﻴﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺑﺘﺄﻭﻳﻼﺕ ﺑﺎﻃﻠﺔ‪ ،‬ﻛﺘﺄﻭﻳﻠﻪ ﺑﻈﻬﻮﺭ ﺷﺨﺼﻴﺎﺕ ﻣﻘﺪﺳﺔ‪ ،‬ﻛﺎﻋﺘﻘﺎﺩ‬
‫ﺍﻟﺪﺭﻭﺯ ﺃﻥ ﺍﻟﻘﻴﺎﻣﺔ ﺗﻜﻮﻥ ﺑﺮﺟﻌﺔ ﺍﳊﺎﻛﻢ ﺑﺄﻣﺮ ﺍﷲ)‪ (١‬ﺍﻟﺬﻱ ﻳﻘﻮﻡ ﺑﺘﺤﻄﻴﻢ )ﺍﻷﺿﺪﺍﺩ(‪ ،‬ﻭﻫﻢ‬
‫ﺍﻷﻧﺒﻴﺎﺀ ﺍﻟﺬﻳﻦ ﻫﻢ ﺃﺿﺪﺍﺩ ﺍﻟﺘﻮﺣﻴﺪ ‪-‬ﺑﺰﻋﻤﻬﻢ‪ ،-‬ﻭﻳﻬﺪﻡ ﺍﻟﻜﻌﺒﺔ ﻭﻳﻨﺼﺮ ﻣﺮﻳﺪﻳﻪ ﲜﻴﻮﺵ‬
‫ﺟﺮ‪‬ﺍﺭﺓ‪ ،‬ﻓﻴﻜﻮﻥ ﺍﻟﻌﺎﱂ ﻛﻠﻪ ﲢﺖ ﺣﻜﻤﻪ)‪ ،(٢‬ﻭﻛﺎﻋﺘﻘﺎﺩ ﺍﻟﺒﻮﺫﻳﲔ)‪ (٣‬ﺑﺮﺟﻌﺔ ﺑﻮﺫﺍ)‪ (٤‬ﺛﺎﻧﻴﺔ ﺇﱃ‬
‫ﺍﻷﺭﺽ؛ ﻟﻴﻌﻴﺪ ﺍﻟﺴﻼﻡ ﻭﺍﻟﱪﻛﺔ ﻓﻴﻬﺎ)‪ ،(٥‬ﻭﻛﺬﻟﻚ ﺗﺄﻭﻳﻞ ﺍﻟﻘﻴﺎﻣﺔ ﻋﻨﺪ ﺍﻟﺒﻬﺎﺋﻴﺔ)‪ (٦‬ﺑﻈﻬﻮﺭ‬
‫ﺍﻟﺒﻬﺎﺀ‪ ،‬ﻓﺼﺮﻓﻮﺍ ﻛﻞ ﻗﻴﺎﻣﺔ ﺃﻧﺒﺄ ‪‬ﺎ ﺍﻷﻧﺒﻴﺎﺀ ﺇﱃ ﺑﻌﺚ ﺍﻟﺒﻬﺎﺀ)‪ ،(٧‬ﻭﺩﻋﻮﺗﻪ)‪ ،(٨‬ﻭﻛﻤﺎ ﻳﻌﺘﻘﺪ‬
‫ﺍﻟﻴﺰﻳﺪﻳﺔ)‪ (٩‬ﺃﻥ ﺍﳊﺸﺮ ﻭﺍﻟﻨﺸﺮ ﺑﻌﺪ ﺍﳌﻮﺕ ﺳﻴﻜﻮﻥ ﺑﲔ ﻳﺪﻱ ﺍﻟﺸﻴﺦ ﻋﺪﻱ ﺍﻟﺬﻱ ﺳﻴﺤﺎﺳﺐ‬

‫)‪ (١‬ﺍﳊﺎﻛﻢ ﺑﺄﻣﺮ ﺍﷲ‪ :‬ﻫﻮ ﺃﺑﻮ ﻋﻠﻲ ﺍﳌﻨﺼﻮﺭ ﺑﻦ ﺍﻟﻌﺰﻳﺰ ﺑﺎﷲ ﺑﻦ ﺍﳌﻌﺰ ﻟﺪﻳﻦ ﺍﷲ ﺍﻟﻔﺎﻃﻤﻲ ﺍﳌﻠﻘﺐ ﺑﺎﳊﺎﻛﻢ ﺑـﺄﻣﺮ ﺍﷲ‪ ،‬ﻛـﺎﻥ‬
‫ﺷﺎﺫ‪‬ﺍ ﰲ ﻓﻜﺮﻩ ﻭﺳﻠﻮﻛﻪ ﻭﺗﺼﺮﻓﺎﺗﻪ‪ ،‬ﺷﺪﻳﺪ ﺍﻟﻘﺴﻮﺓ ﻭﺍﻟﺘﻨﺎﻗﺾ ﻭﺍﳊﻘﺪ ﻋﻠﻰ ﺍﻟﻨﺎﺱ‪ ،‬ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﻘﺘـﻞ ﻭﺍﻟﺘﻌـﺬﻳﺐ ﺩﻭﻥ‬
‫ﺃﺳﺒﺎﺏ ﺗﺪﻋﻮ ﻟﺬﻟﻚ‪ ،‬ﻗﺘﻞ ﺳﻨﺔ ‪٤١١‬ﻫ ‪١٠٢١ -‬ﻡ‪) .‬ﺍﻟﺪﻳﺎﻧﺔ ﺍﻟﺪﺭﺯﻳﺔ‪ ،‬ﺹ‪ ٢٢ :‬ﺍﳌﻮﺳـﻮﻋﺔ ﺍﳌﻴـﺴﺮﺓ ﰲ ﺍﻷﺩﻳـﺎﻥ‬
‫ﻭﺍﳌﺬﺍﻫﺐ ﻭﺍﻷﺣﺰﺍﺏ ﺍﳌﻌﺎﺻﺮﺓ‪ /١ ،‬ﺹ‪.(٣٩٧ :‬‬
‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺪﻳﺎﻧﺔ ﺍﻟﺪﺭﺯﻳﺔ‪) ،‬ﺹ‪.(٢١ :‬‬
‫)‪ (٣‬ﺍﻟﺒﻮﺫﻳﺔ‪ :‬ﻓﻠﺴﻔﺔ ﻭﺿﻌﻴﺔ ﺍﻧﺘﺤﻠﺖ ﺍﻟﺼﺒﻐﺔ ﺍﻟﺪﻳﻨﻴﺔ‪ ،‬ﻭﻗﺪ ﻇﻬﺮﺕ ﰲ ﺍﳍﻨﺪ ﺑﻌﺪ ﺍﻟﺪﻳﺎﻧﺔ ﺍﻟﱪﳘﻴﺔ ﺍﳍﻨﺪﻭﺳﻴﺔ‪ ،‬ﻭﻫﻲ ﺗﻌﺪ ﻧﻈﺎﻣ‪‬ﺎ‬
‫ﺃﺧﻼﻗﻴ‪‬ﺎ ﻭﻣﺬﻫﺒ‪‬ﺎ ﻓﻜﺮﻳ‪‬ﺎ ﻣﺒﻨﻴ‪‬ﺎ ﻋﻠﻰ ﻧﻈﺮﻳﺎﺕ ﻓﻠﺴﻔﻴﺔ )ﻣﻘﺎﺭﻧﺎﺕ ﺍﻷﺩﻳﺎﻥ ﺹ‪ ،٧٩ -٥٣ :‬ﺃﺻﻮﻝ ﺍﻟﻔﺮﻕ ﻭﺍﻷﺩﻳﺎﻥ‪ ،‬ﺹ‪:‬‬
‫‪.(١٠٩ - ١٠٨‬‬
‫)‪ (٤‬ﺑﻮﺫﺍ‪ :‬ﺗﻌﲏ ﺍﻟﻌﺎﱂ ﻭﻳﻠﻘﺐ ﺃﻳﻀ‪‬ﺎ )ﺑﺴﻜﻴﺎﻣﻮﱐ( ﻭﻣﻌﻨﺎﻩ ﺍﳌﻌﺘﻜﻒ‪ ،‬ﻧﺸﺄ ﺑﻮﺫﺍ ﻣﺘﺮﻓﹰﺎ ﰲ ﺍﻟﻨﻌﻴﻢ‪ ،‬ﻭﳌﺎ ﺑﻠﻎ ﺍﻟﺴﺎﺩﺳﺔ ﻭﺍﻟﻌﺸﺮﻳﻦ‬
‫ﻫﺠﺮ ﺯﻭﺟﺘﻪ ﻣﻨﺼﺮﻓﹰﺎ ﺇﱃ ﺍﻟﺰﻫﺪ ﻭﺍﻟﺘﻘﺸﻒ ﻭﺍﻟﺘﺄﻣﻞ ﰲ ﺍﻟﻜﻮﻥ‪ ،‬ﻭﺃﺧﺬ ﻳﺘﻔﻨﻦ ﰲ ﺗﻌﺬﻳﺐ ﻧﻔﺴﻪ‪ ،‬ﰒ ﺩﻋﺎ ﺇﱃ ﺗﺒﲏ ﻭﺟﻬـﺔ‬
‫ﻧﻈﺮﻩ ﰲ ﺍﻟﺘﻌﺒﺪ )ﺃﺻﻮﻝ ﺍﻟﻔﺮﻕ ﻭﺍﻷﺩﻳﺎﻥ‪ ،‬ﺹ‪ ،١٠٨ :‬ﺍﳌﻮﺳﻮﻋﺔ ﺍﳌﻴﺴﺮﺓ ﰲ ﺍﻷﺩﻳﺎﻥ ﻭﺍﳌﺬﺍﻫﺐ ﻭﺍﻷﺣﺰﺍﺏ ﺍﳌﻌﺎﺻـﺮﺓ‪،‬‬
‫‪ /٢‬ﺹ‪.(٧٥٨ :‬‬
‫)‪ (٥‬ﻳﻨﻈﺮ‪ :‬ﻣﻘﺎﺭﻧﺎﺕ ﺍﻷﺩﻳﺎﻥ )ﺹ‪.(٦١ :‬‬
‫)‪ (٦‬ﺍﻟﺒﻬﺎﺋﻴﺔ‪ :‬ﺣﺮﻛﺔ ﻧﺒﻌﺖ ﻣﻦ ﺍﳌﺬﻫﺐ ﺍﻟﺸﻴﻌﻲ ﺍﻟﺸﻴﺨﻲ‪ ،‬ﲢﺖ ﺭﻋﺎﻳﺔ ﺍﻻﺳﺘﻌﻤﺎﺭ ﺍﻟﺮﻭﺳﻲ ﻭﺍﻟﻴﻬﻮﺩﻳﺔ ﺍﻟﻌﺎﳌﻴﺔ ﻭﺍﻻﺳـﺘﻌﻤﺎﺭ‬
‫ﺍﻹﳒﻠﻴﺰﻱ؛ ‪‬ﺪﻑ ﺇﻓﺴﺎﺩ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻳﻘﻮﻟﻮﻥ ﺑﺎﳊﻠﻮﻝ ﻭﺍﻻﲢﺎﺩ ﻭﺍﻟﺘﻨﺎﺳﺦ ﻭﺧﻠﻮﺩ ﺍﻟﻜﺎﺋﻨﺎﺕ )ﺍﻟﻌﻘﺎﺋﺪ ﺍﻟﻔﻠﺴﻔﻴﺔ‬
‫ﺍﳌﺸﺘﺮﻛﺔ ﺑﲔ ﺍﻟﻔﺮﻕ ﺍﻟﺒﺎﻃﻨﻴﺔ‪ ،‬ﺹ‪ ،٥٤ - ٥٢ :‬ﺍﳌﺬﺍﻫﺐ ﺍﳌﻌﺎﺻﺮﺓ ﻭﻣﻮﻗﻒ ﺍﻹﺳﻼﻡ ﻣﻨﻬﺎ‪ ،‬ﺹ‪.(٢٨٤ - ٢٧٣ :‬‬
‫)‪ (٧‬ﺍﻟﺒﻬﺎﺀ‪ :‬ﻫﻮ ﺍﳌﲑﺯﺍ ﻋﻠﻲ ﳏﻤﺪ ﺭﺿﺎ ﺍﻟﺸﲑﺍﺯﻱ ﺍﻟﺬﻱ ﺍﺩﻋﻰ ﺃﻧﻪ ﺍﳌﻬﺪﻱ ﺍﳌﻨﺘﻈﺮ‪ ،‬ﻭﺍﻟﺒﺎﺏ ﺍﳌﻮﺻﻞ ﺇﱃ ﺍﳊﻘﻴﻘـﺔ ﺍﻹﳍﻴـﺔ‪،‬‬
‫ﻭﺍﻟﺬﻱ ﺳﻴﻈﻬﺮ ﺑﻌﺪ ﻭﻓﺎﺓ ﺇﻣﺎﻡ ﺍﻟﺸﻴﺨﻴﺔ )ﺍﻟﺮﺷﱵ( )ﺍﻟﻌﻘﺎﺋﺪ ﺍﻟﻔﻠﺴﻔﻴﺔ ﺍﳌﺸﺘﺮﻛﺔ ﺑﲔ ﺍﻟﻔﺮﻕ ﺍﻟﺒﺎﻃﻨﻴﺔ‪ ،‬ﺹ‪ ،٥٣ :‬ﺍﳌﻮﺳﻮﻋﺔ‬
‫ﺍﳌﻴﺴﺮﺓ ﰲ ﺍﻷﺩﻳﺎﻥ ﻭﺍﳌﺬﺍﻫﺐ ﻭﺍﻷﺣﺰﺍﺏ ﺍﳌﻌﺎﺻﺮﺓ‪ /١ ،‬ﺹ‪.(٤٠٩ :‬‬
‫)‪ (٨‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺒﻬﺎﺋﻴﺔ ﻭﻣﻮﻗﻒ ﺍﻹﺳﻼﻡ ﻣﻨﻬﺎ )ﺹ‪.(٢٠٥ :‬‬
‫)‪ (٩‬ﺍﻟﻴﺰﻳﺪﻳﺔ‪ :‬ﻓﺮﻗﺔ ﺑﺎﻃﻨﻴﺔ‪ ،‬ﻧﺸﺄﺕ ﺇﺛﺮ ﺍ‪‬ﻴﺎﺭ ﺍﻟﺪﻭﻟﺔ ﺍﻷﻣﻮﻳﺔ‪ ،‬ﻟﺪﻳﻬﺎ ﺍﻋﺘﻘﺎﺩﺍﺕ ﻣﻨﺤﺮﻓﺔ ﻛﺘﻘﺪﻳﺲ ﻳﺰﻳﺪ ﺑﻦ ﻣﻌﺎﻭﻳﺔ‪ ،‬ﻭﺇﺑﻠﻴﺲ‬
‫ﺍﻟﺬﻱ ﻳﻄﻠﻘﻮﻥ ﻋﻠﻴﻪ )ﻃﺎﻭﺱ ﻣﻠﻚ( ﻭﻋﺰﺍﺯﻳﻞ‪ ،‬ﻭﺍﺭﺗﻴﺎﺩ ﺍﳌﺮﺍﻗﺪ ﻭﺍﻷﺿﺮﺣﺔ‪ ،‬ﻭﳍﻢ ﻋﻘﻴﺪﺓ ﺧﺎﺻﺔ ﰲ ﻛﻞ ﺭﻛﻦ ﻣﻦ ﺃﺭﻛﺎﻥ‬
‫=‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪١٣٢‬‬
‫ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻳﺄﺧﺬ ﲨﺎﻋﺘﻪ ﻭﻳﺪﺧﻠﻬﻢ ﺍﳉﻨﺔ)‪.(١‬‬
‫‪ -٣‬ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﺍﻟﺘﻨﺒﺆﺍﺕ ﻭﺍﻧﺘﻈﺎﺭ ﲢﻘﻘﻬﺎ‪ ،‬ﻛﻤﺎ ﰲ ﺗﻨﺒﺆﺍﺕ ﺍﳌﻼﺣﻢ ﺍﻟﻜﱪﻯ ﻟﺪﻯ ﺍﻟﻴﻬﻮﺩ‬
‫ﻭﺍﻟﻨﺼﺎﺭﻯ)‪ ،(٢‬ﻭﻛﻤﺎ ﰲ ﺍﻟﺘﻨﺒﺆﺍﺕ ﺍﳌﺴﻤﺎﺓ )ﺳﺎﻭﺳﺎﻛﻲ( ﻋﻨﺪ ﺍﻟﺴﻴﺨﻴﺔ)‪ ،(٣‬ﻭﺍﻟﱵ ﺗﺪﻭﺭ‬
‫ﺣﻮﻝ ﺍﻻﻧﻘﻼﺑﺎﺕ ﰲ ﺍﳊﻜﻢ ﺍﻟﻘﺎﺋﻢ‪ ،‬ﻭﳎﻲﺀ ﳐﻠﺺ ﻳﻨﺸﺮ ﺍﻟﺴﻴﺨﻴﺔ ﰲ ﲨﻴﻊ ﺃﳓﺎﺀ ﺍﻟﻌﺎﱂ)‪.(٤‬‬
‫‪ -٤‬ﺍﻻﻋﺘﻤﺎﺩ ﰲ ﺍﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ ﻋﻠﻰ ﻃﺮﻕ ﻭﺃﺳﺎﻟﻴﺐ ﻣﻌﻴﻨﺔ ﻗﺎﺋﻤﺔ ﻋﻠﻰ ﺍﻟﺪﺟﻞ‪ ،‬ﻭﺍﻟﻮﻫﻢ‪،‬‬
‫ﻭﺍﻟﺘﺨﻴﻴﻞ‪ ،‬ﻛﺎﳌﻜﺎﺷﻔﺔ)‪ ،(٥‬ﻭﲢﻀﲑ ﺍﻷﺭﻭﺍﺡ)‪ (٦‬ﻋﻨﺪ ﺑﻌﺾ ﺍﻟﺼﻮﻓﻴﺔ‪ ،‬ﻭﺃﺻﺤﺎﺏ ﻣﺬﻫﺐ‬
‫ﺍﻟﺮﻭﺣﻴﺔ ﺍﳊﺪﻳﺜﺔ)‪ ،(٧‬ﻭﻛﺬﻟﻚ ﺍﻟﺘﺄﻣﻞ ﰲ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻟﻨﺠﻮﻡ‪ ،‬ﻭﺑﻌﺾ ﺍﳊﺴﺎﺑﺎﺕ ﺍﻟﻔﻠﻜﻴﺔ‪،‬‬
‫ﻭﺍﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ ﻋﻦ ﻃﺮﻳﻘﻬﺎ ﻛﻤﺎ ﻋﻨﺪ ﺍﻟﺼﺎﺑﺌﺔ ﺍﳌﻨﺪﺍﺋﻴﲔ)‪.(٨‬‬

‫ﺍﻹﺳﻼﻡ )ﺍﻟﻴﺰﻳﺪﻳﺔ‪ ،‬ﺃﺣﻮﺍﳍﻢ ﻭﻣﻌﺘﻘﺪﺍ‪‬ﻢ‪ ،‬ﺹ‪ ،٦٣-٢٧ :‬ﺍﳌﻮﺳﻮﻋﺔ ﺍﳌﻴﺴﺮﺓ ﰲ ﺍﻷﺩﻳﺎﻥ ﻭﺍﳌﺬﺍﻫﺐ ﻭﺍﻷﺣﺰﺍﺏ ﺍﳌﻌﺎﺻﺮﺓ‬
‫‪.(٣٧٦-٣٧١ /١‬‬
‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻴﺰﻳﺪﻳﺔ‪ ،‬ﺃﺣﻮﺍﳍﻢ ﻭﻣﻌﺘﻘﺪﺍ‪‬ﻢ )ﺹ‪.(٥٧ -٥٦ :‬‬
‫)‪ (٢‬ﺳﻴﺄﰐ ﺗﻔﺼﻴﻠﻬﺎ ﰲ ﺍﳌﺒﺤﺚ ﺍﻟﺴﺎﺩﺱ ﻣﻦ ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ ﻟﻠﺒﺎﺏ ﺍﻟﺜﺎﱐ ﰲ ﺍﻟﺼﻔﺤﺔ ﺭﻗﻢ ]‪.[١٧٢‬‬
‫)‪ (٣‬ﺍﻟﺴﻴﺨﻴﺔ‪ :‬ﲨﺎﻋﺔ ﺩﻳﻨﻴﺔ ﻣﻦ ﺍﳍﻨﻮﺩ ﻳﺪﻋﻮﻥ ﺇﱃ ﺩﻳﻦ ﺟﺪﻳﺪ ﻳﺰﻋﻤﻮﻥ ﺃﻥ ﻓﻴﻪ ﺷﻴﺌﹰﺎ ﻣﻦ ﺍﻟﺪﻳﺎﻧﺘﲔ ﺍﻹﺳـﻼﻣﻴﺔ ﻭﺍﳍﻨﺪﻭﺳـﻴﺔ‬
‫ﲢﺖ ﺷﻌﺎﺭ )ﻻ ﻫﻨﺪﻭﺱ ﻭﻻ ﻣﺴﻠﻤﻮﻥ(‪ ،‬ﻳﺆﻣﻨﻮﻥ ﺑﺄﻥ ﺇﻣﺎﻣﻬﻢ )ﻛﻮﺭﻭ( ﻳﺘﻮﺳﻂ ﺑﲔ ﺍﻟﺮﺏ ﻭﺍﳋﻠﻖ ﻭﻗﺪ ﻋﺎﺩ‪‬ﻭﺍ ﺍﳌﺴﻠﻤﲔ‬
‫ﻭﺍﳍﻨﺪﻭﺱ ﻣﻊ ﺍﻻﺣﺘﻔﺎﻅ ﺑﺎﻟﻮﻻﺀ ﺍﻟﺸﺪﻳﺪ ﻟﻠﱪﻳﻄﺎﻧﻴﲔ )ﺃﺻﻮﻝ ﺍﻟﻔﺮﻕ ﻭﺍﻷﺩﻳﺎﻥ‪ ،‬ﺹ‪ ،١١٢ :‬ﺍﳌﻮﺳـﻮﻋﺔ ﺍﳌﻴـﺴﺮﺓ ﰲ‬
‫ﺍﻷﺩﻳﺎﻥ ﻭﺍﳌﺬﺍﻫﺐ ﻭﺍﻷﺣﺰﺍﺏ ﺍﳌﻌﺎﺻﺮﺓ‪ /٢ ،‬ﺹ‪.(٧٦٤ :‬‬
‫)‪ (٤‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﻮﺳﻮﻋﺔ ﺍﳌﻴﺴﺮﺓ ﰲ ﺍﻷﺩﻳﺎﻥ ﻭﺍﳌﺬﺍﻫﺐ ﻭﺍﻷﺣﺰﺍﺏ ﺍﳌﻌﺎﺻﺮﺓ‪ /٢) ،‬ﺹ‪.(٧٦٦ :‬‬
‫)‪ (٥‬ﺍﳌﻜﺎﺷﻔﺔ‪ :‬ﻫﻲ ﺍﻻﻃﻼﻉ ﻋﻠﻰ ﻣﺎ ﻭﺭﺍﺀ ﺍﳊﺠﺎﺏ ﻣﻦ ﺍﳌﻌﺎﱐ ﺍﻟﻐﻴﺒﻴﺔ ﻭﺍﻷﻣﻮﺭ ﺍﳊﻘﻴﻘﻴـﺔ ﻭﺟـﻮﺩ‪‬ﺍ ﻭﺷـﻬﻮﺩ‪‬ﺍ )ﻣﻌﺠـﻢ‬
‫ﻣﺼﻄﻠﺤﺎﺕ ﺍﻟﺼﻮﻓﻴﺔ‪ ،‬ﺹ‪.(٢٢٥ :‬‬
‫)‪ (٦‬ﲢﻀﲑ ﺍﻷﺭﻭﺍﺡ‪ :‬ﻫﻮ ﻋﻠﻢ ﻳﺒﺤﺚ ﰲ ﻛﻴﻔﻴﺔ ﺣﻀﻮﺭ ﺃﺭﻭﺍﺡ ﺍﻷﻣﻮﺍﺕ – ﻛﻤﺎ ﻳﺰﻋﻤﻮﻥ – ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﻮﺳﻴﻂ ﺍﻟﺮﻭﺣﻲ‬
‫ﻟﺸﺮﺡ ﺣﻘﺎﺋﻖ ﺍﻟﻮﺟﻮﺩ‪ ،‬ﻭﻻ ﺑﺪ ﻟﻨﺠﺎﺡ ﲢﻀﲑ ﺃﻱ ﺭﻭﺡ ﻣﻦ ﻭﺟﻮﺩ ﻭﺳﻴﻂ ﺭﻭﺣﻲ‪ -‬ﻛﻤﺎ ﻳﺪﻋﻮﻥ ‪ -‬ﻳﺘﻤﻴﺰ ﺑـﺸﻔﺎﻓﻴﺔ‬
‫ﻋﺎﻟﻴﺔ ﲤﻜﻨﻪ ﻣﻦ ﺍﻟﺘﻮﺳﻂ ﺑﲔ ﺍﻟﻌﺎﱂ ﺍﻟﺬﻱ ﻧﻌﻴﺸﻪ ﻭﺍﻟﻌﻮﺍﱂ ﺍﻟﺮﻭﺣﻴﺔ ﺍﻟﱵ ﲢﻴﻂ ﺑﻨﺎ ﻭﻻ ﻧﺸﻌﺮ ‪‬ﺎ‪ ،‬ﻭﻻ ﻳﺸﺘﺮﻁ ﰲ ﺍﻟﻮﺳﻴﻂ‬
‫ﺍﻟﺪﻳﻦ ﺃﻭ ﺍﻟﻌﻘﻴﺪﺓ ﻋﻤﻮﻣ‪‬ﺎ‪ ،‬ﻭﻣﻦ ﺍﳌﻤﻜﻦ ﻟﻜﻞ ﺇﻧﺴﺎﻥ ﺃﻥ ﻳﻜﻮﻥ ﻭﺳﻴﻄﹰﺎ ﺇﱃ ﺣﺪ ﻣﺎ‪ ،‬ﻛﻤﺎ ﳝﻜﻦ ﻟﻠﻮﺳﻴﻂ ﺃﻥ ﻳﺮﻯ ﺃﻛﺜـﺮ‬
‫ﻣﻦ ﺷﺨﺺ ﰲ ﻭﻗﺖ ﻭﺍﺣﺪ ﺑﻞ ﻭﺭﺅﻳﺔ ﺍﳌﺎﺿﻲ ﻭﺍﳌﺴﺘﻘﺒﻞ‪ ،‬ﻭﻛﺬﻟﻚ ﲰﺎﻉ ﺃﺻﻮﺍﺕ ﺃﺭﻭﺍﺡ ﻧﺎﺻﺤﺔ ﺃﻭ ﳏﺬﺭﺓ ﺃﻭ ﻣﻌﻠﻤﺔ‪،‬‬
‫ﻭﻛﺬﻟﻚ ﻣﻌﺮﻓﺔ ﺃﺣﻮﺍﻝ ﺷﺨﺺ ﻻ ﺗﺮﺑﻄﻪ ﺑﻪ ﻋﻼﻗﺔ ﺳﺎﺑﻘﺔ ﺳﻮﺍﺀٌ ﺃﻛﺎﻥ ﺣﻴ‪‬ﺎ ﺃﻡ ﻣﻴﺘ‪‬ﺎ ﲟﺠﺮﺩ ﺍﻹﻣﺴﺎﻙ ﺑﺄﺣـﺪ ﻣﺘﻌﻠﻘﺎﺗـﻪ‪،‬‬
‫ﻓﺘﺤﻀﲑ ﺍﻷﺭﻭﺍﺡ ﻣﺎ ﻫﻮ ﺇﻻ ﺗﻌﻠﻖ ﺑﺸﻴﺎﻃﲔ ﺍﳉﻦ ﻳﻮﺣﻲ ﺑﻌﻀﻬﻢ ﺇﱃ ﺑﻌﺾ ﺯﺧﺮﻑ ﺍﻟﻘﻮﻝ ﻏﺮﻭﺭ‪‬ﺍ )ﺍﳌﻌﺠﻢ ﺍﻟﻔﻠـﺴﻔﻲ‬
‫ﶈﻤﺪ ﺃﺑﻮ ﺯﻫﺮﺓ‪ ،‬ﺹ‪ ،٢٨٠ :‬ﺍﻟﺘﻨﺒﺆ ﺑﺎﻟﻐﻴﺐ ﻋﻨﺪ ﺍﻟﻔﻼﺳﻔﺔ ﺍﳌﻨﺘﺴﺒﲔ ﺇﱃ ﺍﻹﺳﻼﻡ‪ ،‬ﺹ‪.(٢٣٩ :‬‬
‫)‪ (٧‬ﺍﻟﺮﻭﺣﻴﺔ ﺍﳊﺪﻳﺜﺔ‪ :‬ﺩﻋﻮﺓ ﻫﺪﺍﻣﺔ ﻭﺣﺮﻛﺔ ﻣﻐﺮﺿﺔ ﻣﺒﻨﻴﺔ ﻋﻠﻰ ﺍﻟﺸﻌﻮﺫﺓ‪ ،‬ﺗﺪ‪‬ﻋﻲ ﺍﺳﺘﺤﻀﺎﺭ ﺃﺭﻭﺍﺡ ﺍﳌﻮﺗﻰ ﺑﺄﺳﺎﻟﻴﺐ ﻋﻠﻤﻴﺔ‬
‫ﻭ‪‬ﺪﻑ ﺇﱃ ﺍﻟﺘﺸﻜﻴﻚ ﰲ ﺍﻷﺩﻳﺎﻥ ﻭﺍﻟﻌﻘﺎﺋﺪ‪ ،‬ﻭﺗﺒﺸﺮ ﺑﺪﻳﻦ ﺟﺪﻳﺪ‪ ،‬ﻭﺗﻠﺒﺲ ﻟﻜﻞ ﺣﺎﻟﺔ ﻟﺒﺎﺳﻬﺎ )ﺍﻟﺮﻭﺣﻴﺔ ﺍﳊﺪﻳﺜﺔ ﺩﻋـﻮﺓ‬
‫ﻫﺪﺍﻣﺔ‪ ،‬ﺹ‪ ،٦٥ - ٣٨ :‬ﺍﳌﻮﺳﻮﻋﺔ ﺍﳌﻴﺴﺮﺓ ﰲ ﺍﻷﺩﻳﺎﻥ ﻭﺍﳌﺬﺍﻫﺐ ﻭﺍﻷﺣﺰﺍﺏ ﺍﳌﻌﺎﺻﺮﺓ‪ /٢ ،‬ﺹ‪.(٨٣٦ :‬‬
‫)‪ (٨‬ﺍﳌﻨﺪﺍﺋﻴﲔ‪ :‬ﻫﻲ ﻃﺎﺋﻔﺔ ﺍﻟﺼﺎﺑﺌﺔ ﺍﻟﻮﺣﻴﺪﺓ ﺍﻟﺒﺎﻗﻴﺔ ﺇﱃ ﺍﻟﻴﻮﻡ‪ ،‬ﻭﺍﻟﱵ ﺗﻌﺪ ﳛﲕ ‪ ‬ﻧﺒﻴ‪‬ﺎ ﳍﺎ‪ ،‬ﻳﻘﺪ‪‬ﺱ ﺃﺻـﺤﺎ‪‬ﺎ ﺍﻟﻜﻮﺍﻛـﺐ‬
‫ﻭﺍﻟﻨﺠﻮﻡ ﻭﻳﻌﻈﻤﻮ‪‬ﺎ‪ ،‬ﻭﻳﻌﺪ ﺍﻻﲡﺎﻩ ﳓﻮ ﳒﻢ ﺍﻟﻘﻄﺐ ﺍﻟﺸﻤﺎﱄ ﻭﻛﺬﻟﻚ ﺍﻟﺘﻌﻤﻴﺪ ﰲ ﺍﳌﻴﺎﻩ ﺍﳉﺎﺭﻳﺔ ﻣﻦ ﺃﻫﻢ ﻣﻌـﺎﱂ ﻫـﺬﻩ‬
‫ﺍﻟﺪﻳﺎﻧﺔ ﺍﻟﱵ ﳚﻴﺰ ﺃﻏﻠﺐ ﻓﻘﻬﺎﺀ ﺍﳌﺴﻠﻤﲔ ﺃﺧﺬ ﺍﳉﺰﻳﺔ ﻣﻦ ﻣﻌﺘﻨﻘﻴﻬﺎ ﺃﺳﻮﺓ ﺑﺎﻟﻜﺘﺎﺑﻴﲔ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ )ﺍﻟـﺼﺎﺑﺌﺔ ﰲ‬
‫=‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪١٣٣‬‬
‫ﺍﻟﻔﺼل ﺍﻟﺨﺎﻤﺱ‪ :‬ﺤﻜﻡ ﺍﺴﺘﺸﺭﺍﻑ ﺍﻟﻤﺴﺘﻘﺒل‪:‬‬
‫ﺟﺎﺀ ﺍﻹﺳﻼﻡ ﺑﺮﺳﺎﻟﺔ ﺧﺎﻟﺪﺓ‪ ،‬ﺃﺻﻠﺤﺖ ﻣﺎﺿﻲ‪ ‬ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺣﺎﺿﺮﻫﺎ‪ ،‬ﻭﺑﻨﺖ ﻗﻮﺍﻋﺪ‬
‫ﻣﻨﻬﺠﻴﺔ ﳌﺴﺘﻘﺒﻠﻬﺎ‪ ،‬ﻓﻬﻲ ﲝﻖ ﺻﺎﳊﺔ ﻟﻜﻞ ﺯﻣﺎﻥ ﻭﻣﻜﺎﻥ‪ ،‬ﱂ ﺗﻘﺘﺼﺮ ﻧﻈﺮ‪‬ﺎ ﺣﻮﻝ ﺭﻓﺎﻫﻴﺔ‬
‫ﺍﻹﻧﺴﺎﻥ ﺍﳌﺘﺠﺮﺩ ﻋﻦ ﲰﻮ ﺍﻟﺮﻭﺡ ﻭﺍﻟﻔﻜﺮ ﻭﺍﻟﺘﻄﻠﱡﻊ‪ ،‬ﺑﻞ ﺇﻥ ﻣﺪﺍﺭﻫﺎ ﺍﺑﺘﻐﺎﺀ ﻭﺟﻪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﻐﻔﱠﺎﺭ‬
‫ﺍﻟﻮﺍﺣﺪ ﺍﻟﻘﻬ‪‬ﺎﺭ ﻋﺎﱂ ﺍﻷﺳﺮﺍﺭ‪ ،‬ﺍﻟﺬﻱ ﺟﻌﻞ ﻟﻜﻞ ﺷﻲﺀٍ ﻗﺪﺭ‪‬ﺍ‪ ،‬ﻭﺍﻟﺬﻱ ﻛﻤﺎ ﺃﻣﺮ ﺑﺎﻟﺘﻮﻛﻞ‬
‫ﻭﺍﻻﻧﻄﺮﺍﺡ ﻋﻠﻴﻪ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻓﺈﻧﻪ ﺑﺎﳌﻘﺎﺑﻞ ﺫﻡ ﺍﻟﺘﻘﺎﻋﺲ‪ ،‬ﻭﺗﺮﻙ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﺃﻣﺮ ﺑﺎﻟﺴﻌﻲ ﻭﺍﳉﺪ‪.‬‬
‫ﻭﺃﻣﺮﻩ ﺑﺎﻟﺴﻌﻲ ﱂ ﻳﻘﺘﺼﺮ ﻋﻠﻰ ﺍﻟﺰﻣﻦ ﺍﳊﺎﺿﺮ ﻓﻘﻂ‪ ،‬ﺑﻞ ﺃﻣﺮ ﺑﺎﻟﺴﻌﻲ ﻟﻠﻤﺎﺿﻲ ﺑﺎﻟﺪﻋﺎﺀ‬
‫ﻟﻸﻣﻮﺍﺕ ﻭﻧﻔﻌﻬﻢ ﺑﺎﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ‪ ،‬ﻭﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ ﻣﺎ ﺟﺎﺀ ﰲ ﺣﺪﻳﺚ ﺳﻌﺪ ﺑﻦ ﻋﺒﺎﺩﺓ ‪:‬‬
‫))ﺣﲔ ﺗﻮﻓﻴﺖ ﺃﻣﻪ ﻭﻫﻮ ﻏﺎﺋﺐ ﻋﻨﻬﺎ ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﺇﻥ ﺃﻣﻲ ﺗﻮﻓﻴﺖ ﻭﺃﻧﺎ ﻏﺎﺋﺐ ﻋﻨﻬﺎ‬
‫)‪(١‬‬
‫ﺃﻳﻨﻔﻌﻬﺎ ﺷﻲﺀ ﺇﻥ ﺗﺼﺪﻗﺖ ﺑﻪ ﻋﻨﻬﺎ‪ ،‬ﻗﺎﻝ‪ :‬ﻧﻌﻢ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺈﱐ ﺃﺷﻬﺪﻙ ﺃﻥ ﺣﺎﺋﻄﻲ ﺍﳌﺨﺮﺍﻑ‬
‫ﺻﺪﻗﺔ ﻋﻠﻴﻬﺎ(()‪ ،(٢‬ﻭﻛﺬﻟﻚ ﺍﻟﺴﻌﻲ ﺑﺎﻟﺘﻔﻜﺮ ﰲ ﺣﺎﻝ ﺍﻷﻣﻢ ﺍﻟﺴﺎﺑﻘﺔ ﻟﻠﻌﻈﺔ ﻭﺍﻻﻋﺘﺒﺎﺭ‪ ،‬ﻭﺃﻣﺮ‬
‫ﺃﻳﻀ‪‬ﺎ ﺑﺎﻟﺴﻌﻲ ﻟﻠﺤﺎﺿﺮ‪ ،‬ﻓﺬﻡ‪ ‬ﺍﻻﺳﺘﺴﻼﻡ ﻟﻠﻄﻮﺍﻏﻴﺖ‪ ،‬ﻭﺃﻣﺮ ﺑﺎﳉﻬﺎﺩ ﻭﺫﻡ ﺍﻟﻌﺠﺰ ﻭﺍﻟﻜﺴﻞ ﻳﻘﻮﻝ‬
‫ﺳﺒﺤﺎﻧﻪ‪ ،(٣)﴾K J I H G F E D﴿ :‬ﺃﻱ ﺍﺳﻌﻮﺍ ﰲ ﺃﺭﺽ ﺍﷲ‬
‫ﻟﺘﺤﻘﻴﻖ ﺍﻟﻌﺒﺎﺩﺓ ﺍﳋﺎﻟﺼﺔ ﻟﻪ ﻭﺣﺪﻩ ﻭﻻ ﺗﺴﺘﺴﻠﻤﻮﺍ‪ ،‬ﻭﺃﻣﺮ ﻛﺬﻟﻚ ﺑﺎﻟﺴﻌﻲ ﻟﻠﻤﺴﺘﻘﺒﻞ ﻓﺪﻋﺎ ﺇﱃ‬
‫ﺍﻟﺘﺰﻭﺩ ﻟﻠﺪﺍﺭ ﺍﻵﺧﺮﺓ ﺑﺎﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ‪ ،‬ﻳﻘﻮﻝ ﺳﺒﺤﺎﻧﻪ‪& % $ # "﴿ :‬‬
‫' ()*‪.(٤)﴾,+‬‬
‫ﻛﻤﺎ ﺩﻋﺎ ﺇﱃ ﺍﻟﺘﺰﻭﺩ ﻟﻠﻤﺴﺘﻘﺒﻞ ﻟﻴﺲ ﻋﻠﻰ ﺍﳌﺴﺘﻮﻯ ﺍﻟﻔﺮﺩﻱ ﻓﺤﺴﺐ‪ ،‬ﺑﻞ ﺩﻋﺎ ﺇﱃ ﺍﻻﻫﺘﻤﺎﻡ‬

‫ﺣﺎﺿﺮﻫﻢ ﻭﻣﺎﺿﻴﻬﻢ‪ ،‬ﺹ‪ ،٥١ - ٤١ :‬ﺍﳌﻮﺳﻮﻋﺔ ﺍﳌﻴﺴﺮﺓ ﰲ ﺍﻷﺩﻳﺎﻥ ﻭﺍﳌـﺬﺍﻫﺐ ﻭﺍﻷﺣـﺰﺍﺏ ﺍﳌﻌﺎﺻـﺮﺓ‪ /٢ ،‬ﺹ‪:‬‬
‫‪.(٧١٤‬‬
‫)‪ (١‬ﺍﳌﺨﺮﺍﻑ‪ :‬ﺍﺳﻢ ﻟﻠﺤﺎﺋﻂ‪ ،‬ﻭﺍﳌﺨﺮﺍﻑ ﺑﻔﺘﺢ ﺍﳌﻴﻢ ﲨﺎﻋﺔ ﺍﻟﻨﺨﻞ‪ ،‬ﻭﺑﻜﺴﺮﻫﺎ ﺍﻟﺰﻧﺒﻴﻞ ﺍﻟﺬﻱ ﳜﺘﺮﻑ ﻓﻴﻪ ﺍﻟﺜﻤـﺎﺭ )ﻋﻤـﺪﺓ‬
‫ﺍﻟﻘﺎﺭﺉ‪.(٥٢ /١٤ ،‬‬
‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺍﻟﺸﻴﺨﺎﻥ‪ ،‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻙ‪ :‬ﺍﻟﻮﺻﺎﻳﺎ‪ ،‬ﺏ‪ :‬ﺇﺫﺍ ﻗـﺎﻝ‪ :‬ﺩﺍﺭﻱ ﺻـﺪﻗﺔ ﷲ‪ (٢٦٠٥ /١٠١٣ /٣) ،‬ﻭﻣـﺴﻠﻢ ﻙ‪:‬‬
‫ﺍﻟﻮﺻﻴﺔ‪ ،‬ﺏ‪ :‬ﻭﺻﻮﻝ ﺛﻮﺍﺏ ﺍﻟﺼﺪﻗﺎﺕ ﺇﱃ ﺍﳌﻴﺖ )‪.(١٠٠٤ /١٢٥٤ /٣‬‬
‫)‪ (٣‬ﺍﻟﻌﻨﻜﺒﻮﺕ‪.(٥٦) :‬‬
‫)‪ (٤‬ﺁﻝ ﻋﻤﺮﺍﻥ‪.(١٣٣) :‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪١٣٤‬‬
‫ﲟﺴﺘﻘﺒﻞ ﺍﻷﺟﻴﺎﻝ ﺍﻟﻘﺎﺩﻣﺔ‪ ،‬ﻳﻘﻮﻝ ﺗﻌﺎﱃ‪L K J I H G F E D﴿ :‬‬
‫‪ ،(١)﴾R Q P O N M‬ﻭﻫﺬﺍ ﺍﻟﺴﻌﻲ ﺍﳌﺴﺘﻘﺒﻠﻲ ﺩﻟﹼﺖ ﻋﻠﻴﻪ ﳕﺎﺫﺝ ﻛﺜﲑﺓ‬
‫ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻭﺳﲑ ﺳﻠﻒ ﺍﻷﻣﺔ‪ ،‬ﻣﻨﻬﺎ ﻣﺎ ﺫﻛﺮﻩ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻗﺼﺔ ﻳﻮﺳﻒ ‪ ‬ﻭﻧﻈﺮﺗﻪ‬
‫ﺍﳌﺴﺘﻘﺒﻠﻴﺔ ﲡﺎﻩ ﺭﺅﻳﺎ ﺍﳌﻠﻚ‪ ،‬ﻓﻠﻢ ﻳﻜﺘﻒِ ﺑﺘﻌﺒﲑﻫﺎ ﺇﳕﺎ ﻗﺎﻡ ﺑﺘﺤﻠﻴﻞ ﺍﻟﻮﺿﻊ ﺍﳌﺴﺘﻘﺒﻠﻲ ﻭﻭﺿﻊ ﺧﻄﺔ‬
‫ﺍﺳﺘﺒﺎﻗﻴﺔ ﲢﻤﻲ ﻣﻦ ﺍﻟﻮﻗﻮﻉ ﰲ ﺍﻟﻜﻮﺍﺭﺙ‪ ،‬ﻳﻘﻮﻝ ﺗﻌﺎﱃ‪T S R Q P O N﴿ :‬‬
‫‪ji h gf edcba ` _ ^ ] \ [Z Y X WV U‬‬
‫‪ ،(٢)﴾w v u t s r q p o n m l k‬ﻓﺘﺤﻠﻴﻞ ﻳﻮﺳﻒ ‪ ‬ﺃﻥ‬
‫ﻣﺴﺘﻘﺒﻞ ﻣﺼﺮ ﺳﻴﻤﺮ ﲟﺠﺎﻋﺔ ﺑﻌﺪ ﺳﺒﻊ ﺳﻨﲔ؛ ﻟﺬﻟﻚ ﺍﺣﺘﺎﻁ ﳍﻢ ﺃﻥ ﻳ‪‬ﺒﻘﻮﺍ ﺍﳊﺐ ﰲ ﺳﻨﺒﻠﻪ ﺇﻻﹼ ﻣﺎ‬
‫ﻳﻜﻔﻲ ﻟﺘﻐﺬﻳﺔ ﺍﻟﻘﻮﻡ ﺣﱴ ﺇﺫﺍ ﺃﺟﺪﺑﺖ ﺍﻷﺭﺽ ﴿]^_ ` ‪ ﴾cb a‬ﺗﺄﻛﻞ ﻫﺬﻩ ﺍﻟﺸﺪﺍﺩ‬
‫ﻣﺎ ﺍﺣﺘﺎﻃﻮﺍ ﲣﺰﻳﻨﻪ ﻣﻦ ﻗﺒﻞ ﴿‪ ،﴾g f e d‬ﻓﻬﺬﺍ ﺍﻟﺘﺼﺮﻑ ﻣﻦ ﻧﱯ ﺍﷲ ﻳﻮﺳﻒ ‪‬‬
‫ﳕﻮﺫﺝ ﻋﻤﻠﻲ ﻻﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ‪.‬‬
‫ﻭﻣﻦ ﺫﻟﻚ ﺃﻳﻀ‪‬ﺎ ﻣﺎ ﺟﺎﺀ ﰲ ﺃﻣﺮ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﺑﺈﺣﺼﺎﺀ ﻋﺪﺩ ﺍﳌﺴﻠﻤﲔ ﰲ ﺍﳌﺪﻳﻨﺔ؛ ﻟﻴﺴﺘﺸﺮﻑ‬
‫ﻣﺪﻯ ﻗﺪﺭ‪‬ﻢ ﻋﻠﻰ ﻣﻮﺍﺟﻬﺔ ﻋﺪﻭﻫﻢ)‪ ،(٣‬ﻗﺎﻝ ‪)) :‬ﺍﻛﺘﺒﻮﺍ ﱄ ﻣﻦ ﺗﻠﻔﻆ ﺑﺎﻹﺳﻼﻡ ﻣﻦ ﺍﻟﻨﺎﺱ‪،‬‬
‫ﻓﻜﺘﺒﻨﺎ ﻟﻪ ﺃﻟﻔﹰﺎ ﻭﲬﺴﻤﺎﺋﺔ‪ ،‬ﺭﺟﻞ ﻓﻘﻠﻨﺎ‪ :‬ﳔﺎﻑ ﻭﳓﻦ ﺃﻟﻒ ﻭﲬﺴﻤﺎﺋﺔ‪ ،‬ﻓﻠﻘﺪ ﺭﺃﻳﺘﻨﺎ ﺍﺑﺘﻠﻴﻨﺎ ﺣﱴ ﺇﻥ‬
‫ﺍﻟﺮﺟﻞ ﻟﻴﺼﻠﻲ ﻭﺣﺪﻩ ﻭﻫﻮ ﺧﺎﺋﻒ(()‪.(٤‬‬
‫ﻭﻗﺪ ‪‬ﺞ ﺳﻠﻒ ﺍﻷﻣﺔ ﻣﻨﻬﺞ ﺍﻟﺘﻄﻠﹼﻊ ﻟﻠﻤﺴﺘﻘﺒﻞ ﻛﺬﻟﻚ‪ ،‬ﻓﻔﻲ ﺧﻼﻓﺔ ﺍﻟﺼﺪ‪‬ﻳﻖ ‪ ‬ﺑﻌﺪﻣﺎ‬
‫ﺍﺳﺘﺸﻬﺪ ﻋﺪﺩ ﻛﺒﲑ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺍﻟﻘﱡﺮﺍﺀ ﰲ ﻳﻮﻡ ﺍﻟﻴﻤﺎﻣﺔ)‪ ،(٥‬ﻭﺧﺸﻲ ﺍﻟﺼﺤﺎﺑﺔ ‪ -‬ﺭﺿﻮﺍﻥ ﺍﷲ‬

‫)‪ (١‬ﺍﻟﻨﺴﺎﺀ‪.(٩) :‬‬

‫)‪ (٢‬ﻳﻮﺳﻒ‪.(٤٩-٤٧) :‬‬
‫)‪ (٣‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﳌﺴﺘﻘﺒﻠﻴﺔ ﻭﺃﳘﻴﺘﻬﺎ ﻟﻠﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺭﺳﺎﻟﺔ ﻣﺎﺟﺴﺘﲑ )ﺹ‪.(٤٢٣ :‬‬
‫)‪ (٤‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻙ‪ :‬ﺍﳉﻬﺎﺩ ﻭﺍﻟﺴﲑ‪ ،‬ﺏ‪ :‬ﻛﺘﺎﺑﺔ ﺍﻹﻣﺎﻡ ﺍﻟﻨﺎﺱ )‪.(٢٨٩٥ /١١١٤ /٣‬‬
‫)‪ (٥‬ﻭﻗﻌﺖ ﻣﻌﺮﻛﺔ ﺍﻟﻴﻤﺎﻣﺔ ﰲ ﺍﻟﺴﻨﺔ ﺍﳊﺎﺩﻳﺔ ﻋﺸﺮﺓ ﻣﻦ ﺍﳍﺠﺮﺓ‪ ،‬ﰲ ﻋﻬﺪ ﺃﰊ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ‪ ‬ﻭﻫﻲ ﺇﺣـﺪﻯ ﺣـﺮﻭﺏ‬
‫ﺍﻟﺮﺩﺓ‪ ،‬ﻭﻛﺎﻧﺖ ﺑﺴﺒﺐ ﺍﺭﺗﺪﺍﺩ ﺑﲏ ﺣﻨﻴﻔﺔ‪ ،‬ﻭﺗﻨﺒﺆ ﻣﺴﻴﻠﻤﺔ ﺍﳊﻨﻔﻲ ﺍﻟﺬﻱ ﺍﺩ‪‬ﻋﻰ ﺃﻥ ﺍﻟﻨﱯ ‪ ‬ﻗﺪ ﺃﺷﺮﻛﻪ ﰲ ﺍﻷﻣﺮ‪ ،‬ﻭﻗـﺪ‬
‫ﺍﻧﺘﺼﺮ ﺍﳌﺴﻠﻤﻮﻥ ﻓﻴﻬﺎ‪ ،‬ﻭﺍﺳﺘﺸﻬﺪ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺃﻟﻒ ﻭﻣﺎﺋﺘﺎ ﺷﻬﻴﺪ )ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ‪.(٣٢٣ /٦ ،‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪١٣٥‬‬
‫ﻋﻠﻴﻬﻢ ‪ -‬ﺫﻫﺎﺏ ﻛﺜﲑ ﻣﻦ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻓﺎﺗﻔﻘﻮﺍ ﻋﻠﻰ ﲨﻊ ﺍﻟﻘﺮﺁﻥ؛ ﻷ‪‬ﻢ ﺍﺳﺘﺸﺮﻓﻮﺍ ﻣﻮﺕ ﻛﺜﲑ ﻣﻦ‬
‫ﻗﺮ‪‬ﺍﺀ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﰒ ﺍﺳﺘﻤﺮ ﺍﻟﺘﻄﻠﻊ ﻟﻠﻤﺴﺘﻘﺒﻞ ﺑﻨﻈﺮﺓ ﺛﺎﻗﺒﺔ ﻣﻨﻬﺠ‪‬ﺎ ﻟﻠﺘﺎﺑﻌﲔ ‪ -‬ﺭﲪﻬﻢ ﺍﷲ ‪ -‬ﻭﺫﻟﻚ ﰲ‬
‫ﺗﺪﻭﻳﻦ ﺍﻟﺴﻨﺔ ﰲ ﻋﻬﺪ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪.(١)-‬‬
‫ﻛﺬﻟﻚ ﻓﺈﻥ ﻣﻦ ﺃﺻﻮﻝ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻟﻜﱪﻯ ﺍﻟﱵ ﺍﺳﺘﻨﺒﻄﻬﺎ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﻧﺼﻮﺹ ﺍﻟﺸﺮﻉ ﺍﻋﺘﺒﺎﺭ‬
‫ﺍﳌﺂﻻﺕ)‪ ،(٢‬ﻭﻫﻮ ﻣﻦ ﺃﻋﻈﻢ ﺍﻷﺻﻮﻝ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻟﱵ ﺗﺪﻝ ﻋﻠﻰ ﻟﺰﻭﻡ ﺍﻟﻨﻈﺮ ﰲ ﺍﳌﺴﺘﻘﺒﻞ‬
‫ﻭﻣﺮﺍﻋﺎﺗﻪ)‪ ،(٣‬ﻓﻬﻮ ﻧﻮﻉ ﻣﻦ ﺍﳌﻮﺍﺯﻧﺔ ﺑﲔ ﺍﻟﺪﻟﻴﻞ ﺍﻟﺸﺮﻋﻲ ﻭﻧﺘﺎﺋﺠﻪ ﺍﳌﺴﺘﻘﺒﻠﻴﺔ ﻣﻦ ﻣﺼﺎﱀ ﺃﻭ‬
‫ﻣﻔﺎﺳﺪ)‪.(٤‬‬
‫ﻓﻬﺬﻩ ﺍﻟﻨﻤﺎﺫﺝ ﺍﳌﺸﺮﻗﺔ ﻟﻠﺘﻄﻠﹼﻊ ﻟﻠﻤﺴﺘﻘﺒﻞ ﺩﻻﻟﺔ ﻭﺍﺿﺤﺔ ﻋﻠﻰ ﻣﺸﺮﻭﻋﻴﺔ ﺍﺳﺘﺸﺮﺍﻑ‬
‫ﺍﳌﺴﺘﻘﺒﻞ‪ ،‬ﻭﺃﻧﻪ ﻣﻨﻬﺞ ﺭﺑ‪‬ﺎﱐ ﺩﻋﺎ ﺇﻟﻴﻪ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﻫﻮ ﺍﺧﺘﻴﺎﺭ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ ﻣﻦ ﻫﺬﻩ‬
‫ﺍﻷﻣﺔ‪.‬‬
‫ﻭﻻ ﺗﻌﺎﺭﺽ ﺑﲔ ﻫﺬﺍ ﺍﳌﻨﻬﺞ ﻭﺑﲔ ﺍﺧﺘﺼﺎﺹ ﺍﷲ ﺗﻌﺎﱃ ﺑﻌﻠﻢ ﺍﻟﻐﻴﺐ ﻭﻣﺎ ﳚﺐ ﻋﻠﻰ ﺍﳌﺴﻠﻢ‬
‫ﲡﺎﻩ ﺍﳌﺴﺘﻘﺒﻞ ﻣﻦ ﺇﳝﺎﻥ ﺑﺎﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ‪ ،‬ﻭﺍﻟﺘﺴﻠﻴﻢ ﻭﺍﻟﺘﻮﻛﻞ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻓﻘﺪ ﻇﻦ‪ ‬ﻛﺜﲑ ﻣﻦ‬
‫ﺍﳌﺴﻠﻤﲔ ﺃﻥ ﺍﳌﺴﺘﻘﺒﻞ ﳎﺎﻝ ﳏﻈﻮﺭ ﻭﻣﻘﻔﻞ ﲤﺎﻣ‪‬ﺎ‪ ،‬ﻻ ﻳﻨﺒﻐﻲ ﺍﳊﺪﻳﺚ ﻓﻴﻪ ﻭﻻ ﺩﺭﺍﺳﺘﻪ ﺃﻭ ﲝﺜﻪ‪،‬‬
‫ﻭﻫﺬﺍ ﺍﻟﻈﻦ ﺇﳕﺎ ﺟﺎﺀ ﺑﻨﺎﺀً ﻋﻠﻰ ﻋﺪﻡ ﺍﻹﺣﺎﻃﺔ ﺍﻟﻜﺎﻣﻠﺔ ﲝﺪﻭﺩ ﺍﻟﻐﻴﺐ ﺍﻟﱵ ﻻ ﳝﻜﻦ ﲡﺎﻭﺯﻫﺎ‪،‬‬
‫ﻭﺍﻟﻘﺼﻮﺭ ﰲ ﻓﻬﻢ ﻋﻘﻴﺪﺓ ﺍﻟﺘﻮﻛﻞ‪ ،‬ﻭﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ)‪.(٥‬‬
‫ﻓﺎﻹﳝﺎﻥ ﺑﺎﻟﻐﻴﺐ ﻭﺍﺟﺐ ﻭﺍﺩﻋﺎﺀ ﻣﻌﺮﻓﺔ ﺷﻲﺀ ﻣﻦ ﺃﻣﻮﺭ ﺍﻟﻐﻴﺐ ﺍﻟﱵ ﻫﻲ ﻣﻦ ﺧﺼﺎﺋﺺ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﳏﺮﻡ؛ ﻟﻘﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ‪D C B A@ ? > = < ; : 9 8 7﴿ :‬‬

‫)‪ (١‬ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﻣﺮﻭﺍﻥ ﺑﻦ ﺍﳊﻜﻢ ﺑﻦ ﺃﰊ ﺍﻟﻌﺎﺹ ﺑﻦ ﺃﻣﻴﺔ ﺑﻦ ﻋﺒﺪ ﴰﺲ ﺍﻟﻘﺮﺷﻲ ﺍﻷﻣﻮﻱ‪ ،‬ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﺃﻣﻪ ﺃﻡ‬
‫ﻋﺎﺻﻢ ﺑﻨﺖ ﻋﺎﺻﻢ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ‪ ،‬ﻭﻟﺪ ﺳﻨﺔ ‪٦٣‬ﻫ‪ ،‬ﻛﺎﻥ ﺛﻘﺔ ﻣﺄﻣﻮﻧ‪‬ﺎ‪ ،‬ﻟﻪ ﻓﻘﻪ ﻭﻋﻠـﻢ ﻭﻭﺭﻉ‪ ،‬ﻭﺭﻭﻯ ﺣـﺪﻳﺜﹰﺎ‬
‫ﻛﺜﲑ‪‬ﺍ‪ ،‬ﻛﺎﻥ ﺇﻣﺎﻡ ﻋﺪﻝ‪ ،‬ﻣﻨﺎﻗﺒﻪ ﻭﻓﻀﺎﺋﻠﻪ ﻛﺜﲑﺓ ﺟﺪ‪‬ﺍ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ ‪١٠١‬ﻫ )‪‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ‪.(٤١٩ /٧ ،‬‬
‫)‪ (٢‬ﻣﺂﻻﺕ ﺍﻷﻓﻌﺎﻝ‪ :‬ﻫﻮ ﺍﻻﻋﺘﺪﺍﺩ ﲟﺎ ﺗﻔﻀﻲ ﺇﻟﻴﻪ ﺍﻷﺣﻜﺎﻡ ﻋﻨﺪ ﺗﻄﺒﻴﻘﻬﺎ ﲟﺎ ﻳﻮﺍﻓﻖ ﻣﻘﺎﺻﺪ ﺍﻟﺘﺸﺮﻳﻊ )ﺍﻋﺘﺒﺎﺭ ﻣﺂﻻﺕ ﺍﻷﻓﻌﺎﻝ‬
‫ﻭﺃﺛﺮﻫﺎ ﺍﻟﻔﻘﻬﻲ‪.(٣٣ /١ ،‬‬
‫)‪ (٣‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ )ﺹ‪.(٨١ /١ :‬‬
‫)‪ (٤‬ﻳﻨﻈﺮ‪ :‬ﻣﺼﺎﳊﺔ ﺍﳌﺴﺘﻘﺒﻞ‪ ،‬ﳎﻠﺔ ﺍﻟﺘﻔﺎﻫﻢ‪ ،‬ﺍﻟﻌﺪﺩ ‪٢٠٠٨ ،٢٠‬ﻡ‪.‬‬
‫)‪ (٥‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻮﺟﻮﺩ ﺑﲔ ﺍﻟﺴﺒﺒﻴﺔ ﻭﺍﻟﻨﻈﺎﻡ )ﺹ‪.(٨ :‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪١٣٦‬‬
‫‪ ،(١)﴾E‬ﻭﻗﺪ ﺳﺒﻖ ﺗﻔﺼﻴﻞ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻐﻴﺐ ﻭﺑﻴﺎﻥ ﺃﻥ ﺍﻟﻐﻴﺐ ﺍﳌﻄﻠﻖ ﳏﺠﻮﺏ ﻋﻦ ﺍﳋﻠﻖ‬
‫ﲨﻴﻌ‪‬ﺎ‪ ،‬ﺇﻻ ﻣﺎ ﺃﻃﻠﻌﻪ ﺍﷲ ﻋﻠﻰ ﻣﻦ ﺷﺎﺀ ﻣﻦ ﺭﺳﻠﻪ ‪ -‬ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ‪.-‬‬
‫ﺃﻣﺎ ﻣﺎ ﻋﺪﺍﻩ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻐﻴﻮﺏ ﻓﻬﻲ ﳑﺎ ﻣﻜﱠﻦ ﺍﷲ ﺍﻹﻧﺴﺎﻥ ﺍﻻﻃﻼﻉ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺃﺑﺎﺡ ﻟﻪ‬
‫ﺍﺳﺘﻜﺸﺎﻓﻬﺎ ﻭﲝﺜﻬﺎ‪ ،‬ﻭﻣﻨﻬﺎ ﺩﺭﺍﺳﺔ ﻭﺍﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ؛ ﻓﻬﻮ ﻧﻮﻉ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻐﻴﻮﺏ ﺍﻟﱵ ﺃﺑﺎﺡ‬
‫ﺍﷲ ﻟﻺﻧﺴﺎﻥ ﺍﻻﻃﻼﻉ ﻋﻠﻴﻬﺎ‪ ،‬ﻓﻤﺎ ﱂ ﻳﺪﻝ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﲢﺮﳝﻪ ﻓﺎﻷﺻﻞ ﻓﻴﻪ ﺍﻹﺑﺎﺣﺔ‪ ،‬ﺑﻞ ﺇﻧﻪ ﳑﺎ‬
‫ﻭﺭﺩ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺍﻟﻌﻤﻞ ﺑﻪ ﻛﻤﺎ ﺗﻘﺪﻡ‪ ،‬ﺇﻻ ﺃﻥ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻟﻪ ﻃﺮﻕ ﻭﻭﺳﺎﺋﻞ ﺗﻨﻮﻋﺖ ﺑﲔ ﻃﺮﻕ‬
‫ﳏﺮﻣﺔ ﺩﻝ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺍﳌﻨﻊ ﻣﻨﻬﺎ‪ ،‬ﻭﻃﺮﻕ ﺟﺎﺋﺰﺓ ﺃﺑﺎﺣﻬﺎ ﺍﻟﺸﺮﻉ)‪.(٢‬‬
‫ﻓﻌﻠﻢ ﺍﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ ﻳﺪﻭﺭ ﺣﻜﻤﻪ ﺣﺴﺐ ﺍﻟﻄﺮﻳﻘﺔ ﺍﳌﺴﺘﺨﺪﻣﺔ ﰲ ﺍﻟﺘﻮﺻﻞ ﺇﻟﻴﻪ‪ ،‬ﻓﺈﻥ‬
‫ﻛﺎﻧﺖ ﻣﺒﺎﺣﺔ ﻓﻼ ﺑﺄﺱ ﻓﻴﻪ‪ ،‬ﺑﻞ ﻗﺪ ﻳﻜﻮﻥ ﻣﻨﺪﻭﺑ‪‬ﺎ ﻣﺴﺘﺤﺒ‪‬ﺎ ﺇﺫﺍ ﺃﹸﺭﻳﺪ ﺑﻪ ﻧﻔﻊ‪ ‬ﻟﻺﺳﻼﻡ ﻭﺍﳌﺴﻠﻤﲔ‪،‬‬
‫ﺃﻣﺎ ﺇﻥ ﻛﺎﻧﺖ ﺍﻟﻄﺮﻳﻘﺔ ﳏﺮﻣﺔ ﻓﻬﻮ ﺍﺳﺘﺸﺮﺍﻑ ﻣﺬﻣﻮﻡ ﳏﺮﻡ‪ ،‬ﻭﺍﻟﻐﺎﻟﺐ ﻋﻠﻰ ﺍﻟﻄﺮﻕ ﺍﶈﺮﻣﺔ ﺃ‪‬ﺎ ﳑﺎ‬
‫ﻻ ﻧﻔﻊ ﻓﻴﻪ ﰲ ﺍﻷﺻﻞ؛ ﻻﻋﺘﻤﺎﺩﻩ ﻋﻠﻰ ﺍﻟﺘﺨﺮ‪‬ﺹ ﻭﺍﻷﻭﻫﺎﻡ ﺍﻟﺒﺎﻃﻠﺔ‪.‬‬
‫ﺃﻣﺎ ﺇﻥ ﻛﺎﻥ ﺍﻻﺳﺘﺸﺮﺍﻑ ﺑﻨﻈﺮﻳﺎﺕ ﻓﻠﺴﻔﻴﺔ ﻓﻴﻨﻈﺮ ﻓﻴﻬﺎ‪ ،‬ﻓﺈﻥ ﻛﺎﻧﺖ ﻻ ﺗﺆﺩﻱ ﺇﱃ ﻧﺘﺎﺋﺞ‬
‫ﻣﻘﺒﻮﻟﺔ ﻧﺎﻓﻌﺔ‪ ،‬ﺃﻭ ﺟﺰﻡ ﺑﺘﺤﻘﻘﻬﺎ‪ ،‬ﺃﻭ ﻛﺎﻥ ﻭﺭﺍﺀﻫﺎ ﺃﻫﺪﺍﻑ ﻣﻐﺮﺿﺔ‪ ،‬ﺃﻭ ﻧﻮﺍﻳﺎ ﺧﺒﻴﺜﺔ ‪‬ﺮﺩ ﻟﻔﺖ‬
‫ﺍﻻﻧﺘﺒﺎﻩ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﺍﻧﺘﻈﺎﺭ ﲢﻘﻘﻬﺎ ﻓﻼ ﺗﻘﺒﻞ ﺃﻟﺒﺘﺔ‪ ،‬ﺇﻣﺎ ﺇﻥ ﻛﺎﻧﺖ ﻧﻈﺮﻳﺎﺕ ﺗﺴﺘﻘﺮﺉ ﺍﳌﺴﺘﻘﺒﻞ ﺑﺸﻜﻞ‬
‫ﻇﲏ‪ ،‬ﺃﻱ ﻟﻴﺴﺖ ﺟﺎﺯﻣﺔ‪ ،‬ﻭﻛﺎﻧﺖ ﻣﻮﺿﻮﻋﻴﺔ‪ ،‬ﻭﻧﺎﻓﻌﺔ‪ ،‬ﻭﺻﺮﳛﺔ‪ ،‬ﻓﺘﻘﺒﻞ ﻭﺗﻌﺘﱪ ﳕﺎﺫﺝ ﺟﻴﺪﺓ‬
‫ﻻﻋﺘﻤﺎﺩﻫﺎ‪.‬‬
‫ﻭﺍﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ ﺑﻄﺮﻗﻪ ﺍﳌﺒﺎﺣﺔ ﻻ ﳜﺎﻟﻒ ﺍﻟﺘﻮﻛﻞ؛ ﻷﻥ ﻣﻦ ﺃﻋﻈﻢ ﺃﺭﻛﺎﻥ ﺍﻟﺘﻮﻛﻞ‬
‫ﺇﺛﺒﺎﺕ‪ ‬ﺍﻷﺳﺒﺎﺏ ﻭﺍﳌﺴﺒﺒﺎﺕ‪ ،‬ﻓﻤﻦ ﻋﺎﺭﺽ ﺍﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ ﲝﺠﺔ ﺃﻧﻪ ﳜﺎﻟﻒ ﺍﻟﺘﻮﻛﻞ‪ ،‬ﻓﻘﺪ‬
‫ﻋﺎﺭﺽ ﺍﻟﻌﻤﻞ ﺑﺎﻷﺳﺒﺎﺏ؛ ﻷﻥ ﺍﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ ﺑﻄﺮﻗﻪ ﺍﳌﺒﺎﺣﺔ ﻣﺎ ﻫﻮ ﺇﻻ ﻋﻤﻞ ﺑﺎﻟﺴﺒﺐ‬
‫ﺍﻟﺬﻱ ﺟﻌﻠﻪ ﺍﷲ ﻣﺆﺛﺮ‪‬ﺍ ﺑﻘﺪﺭﺗﻪ ﻭﺣﻜﻤﺘﻪ ﺳﺒﺤﺎﻧﻪ‪.‬‬
‫ﻛﻤﺎ ﺃﻧﻪ ﻻ ﳜﺎﻟﻒ ﺍﻻﻋﺘﻘﺎﺩ ﺑﺎﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ؛ ﻓﺈﻥ ﺍﳌﺆﻣﻦ ﺑﺎﻟﻘﻀﺎﺀ ﺇﺫﺍ ﻋﻠﻢ ﺃﻥ ﺍﳌﺴﺘﻘﺒﻞ ﺃﻳ‪‬ﺎ‬
‫ﻛﺎﻥ ﻣﻘﺪﺭ‪ ‬ﻣﻦ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻓﻠﻮﻻ ﺃﻥ ﺍﷲ ﻗﻀﻰ ﰲ ﺳﺎﺑﻖ ﻋﻠﻤﻪ ﺍﻃﻼﻋﻪ ﻟﺒﻌﺾ ﻋﺒﺎﺩﻩ ﻋﻠﻰ‬

‫)‪ (١‬ﺍﻟﻨﻤﻞ‪.(٦٥) :‬‬

‫)‪ (٢‬ﺳﻴﺄﰐ ﺑﻴﺎ‪‬ﺎ ﰲ ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﱐ ﺇﻥ ﺷﺎﺀ ﺍﷲ‪.‬‬
 ‫اﻷول‪ :‬اﻷول‪ :‬اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﮫ وﻣﻔﮭﻮﻣﮫ وأﺻﻮﻟﮫ اﻟﻌﻘﺪﯾﺔ‬
‫‪١٣٧‬‬
‫ﺑﻌﺾ ﺃﻣﻮﺭ ﺍﻟﻐﻴﺐ‪ ،‬ﻭﺳﻨﻦ ﺍﻟﻜﻮﻥ ﻭﺗﺴﺨﲑ ﺑﻌﺾ ﺧﻠﻘﻪ ﻟﻠﺒﺤﺚ ﰲ ﺃﻣﻮﺭ ﺍﳌﺴﺘﻘﺒﻞ ﻭﺩﺭﺍﺳﺘﻬﺎ‪،‬‬
‫ﳌﺎ ﺍﺳﺘﻄﺎﻉ ﺃﺣﺪ ﺃﻥ ﻳﺒﺤﺚ ﺃﻭ ﻳﺴﺘﻨﺒﻂ ﺍﻟﺴﻨﻦ ﻭﻳﺪﺭﺱ ﺍﳌﺴﺘﻘﺒﻞ‪ ،‬ﻓﻼ ﺣﻮﻝ ﻭﻻ ﻗﻮﺓ ﻭﻻ ﲤﻜﲔ‬
‫ﺇﻻ ﺑﺎﷲ ﺍﻟﻌﻠﻲ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻓﺎﻹﻧﺴﺎﻥ ﺿﻌﻴﻒ ﺇﻻ ﺑﺎﷲ‪ ،‬ﻣﻔﺘﻘﺮ ﻟﻌﻮﻧﻪ ﻭﺗﻮﻓﻴﻘﻪ ﰲ ﻛﻞ ﺃﻣﻮﺭﻩ‪ ،‬ﰒ ﺇﻥ‬
‫ﺍﻹﻧﺴﺎﻥ ﺇﺫﺍ ﺁﻣﻦ ﺃﻥ ﻣﺎ ﺳﻴﻘﻊ ﰲ ﻣﺴﺘﻘﺒﻠﻪ ﻫﻮ ﺍﺧﺘﻴﺎﺭ ﺍﷲ ﻭﻗﻀﺎﺅﻩ ﺍﻃﻤﺄﻥﱠ ﻭﺍﺳﺘﻘﺮﺕ ﻧﻔﺴﻪ؛ ﻷﻥ‬
‫ﺍﷲ ﻻ ﻳﻘﺪﺭ ﺇﻻ ﺧﲑ‪‬ﺍ‪ ،‬ﻭﻻ ﳜﺘﺎﺭ ﺇﻻ ﺻﺎﳊﹰﺎ‪ ،‬ﻓﻠﻮ ﺩﻟﹼﻪ ﻋﻠﻤﻪ ﺑﺎﳌﺴﺘﻘﺒﻞ ﻭﺍﺳﺘﺸﺮﺍﻓﻪ ﻟﻪ ﺑﺎﺣﺘﻤﺎﻝ‬
‫ﻭﻗﻮﻉ ﺍﳌﺼﺎﺋﺐ ﻭﺍﻟﻜﻮﺍﺭﺙ ﻓﻼ ﺣﻴﻠﺔ ﻟﻪ ﺇﻻ ﺑﺎﻟﺘﺴﻠﻴﻢ ﻭﺍﻟﺮﺿﺎ‪ ،‬ﻓﻬﺬﺍ ﻗﻀﺎﺀ ﺍﷲ ﻭﻻ ﺭﺍﺩ ﻟﻪ ﻟﻜﻦ‬
‫ﻗﺪ ﻳﻬﺘﺪﻱ ﺇﱃ ﺍﻟﻌﻤﻞ ﺑﺄﺳﺒﺎﺏ ﲣﻔﻒ ﺃﻭ ﺗﻨﺠﻲ ﺑﺈﺫﻥ ﺍﷲ ﳑﺎ ﺍﺳﺘﺸﺮﻓﻪ‪.‬‬
 ‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻧﻲ‬
‫ﻁﺭﻕ ﺍﺴﺘﺸﺭﺍﻑ ﺍﻟﻤﺴﺘﻘﺒل ﺍﻟﻤﺸﺭﻭﻋﺔ‪ ،‬ﻭﻏﻴﺭ ﺍﻟﻤﺸﺭﻭﻋﺔ‬
‫ﻭﻳﺸﺘﻤﻞ ﻋﻠﻰ ﻓﺼﻠﲔ‪:‬‬
‫ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ‪ :‬ﻃﺮﻕ ﺍﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ ﺍﳌﺸﺮﻭﻋﺔ‪ ،‬ﻭﻓﻴﻪ ﺳﺒﻌﺔ ﻣﺒﺎﺣﺚ‪:‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﺍﻟﻮﺣﻲ ﲟﺎ ﺍﺣﺘﻮﻯ ﻣﻦ ﺃﺧﺒﺎﺭ ﻣﺒﺸﺮﺓ ﻭﻣ‪‬ﺤﺬﱢﺭﺓ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ‪ :‬ﺍﻟﻨﻈﺮ ﺇﱃ ﺍﻟﺴﻨﻦ ﺍﻟﻜﻮﻧﻴﺔ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻮﺳﺎﺋﻞ ﺍﻟﺘﺠﺮﻳﺒﻴﺔ ﻭﺍﻟﻌﻠﻤﻴﺔ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺮﺅﻳﺎ ﺍﻟﺼﺎﳊﺔ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﳋﺎﻣﺲ‪ :‬ﺍﻟﻔﺮﺍﺳﺔ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻻﺳﺘﺨﺎﺭﺓ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﺘﻔﺎﺅﻝ‪.‬‬
‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ‪ :‬ﻃﺮﻕ ﺍﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ ﻏﲑ ﺍﳌﺸﺮﻭﻋﺔ‪ ،‬ﻭﻓﻴﻪ ﲬﺴﺔ ﻣﺒﺎﺣﺚ‪:‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﺍﻟﻜﻬﺎﻧﺔ‪ ،‬ﺣﻜﻤﻬﺎ ﻭﺻﻮﺭﻫﺎ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ‪ :‬ﺍﻟﻌﺮﺍﻓﺔ‪ ،‬ﺣﻜﻤﻬﺎ ﻭﺻﻮﺭﻫﺎ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﺘﻨﺠﻴﻢ‪ ،‬ﺣﻜﻤﻪ ﻭﺻﻮﺭﻩ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺴﺤﺮ‪ ،‬ﺣﻜﻤﻪ ﻭﺻﻮﺭﻩ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﳋﺎﻣﺲ‪ :‬ﺍﳋﻂ ﺑﺎﻟﺮﻣﻞ‪ ،‬ﻭﻗﺮﺍﺀﺓ ﺍﻟﻜﻒ ﻭﺍﻟﻔﻨﺠﺎﻥ‪ ،‬ﺣﻜﻤﻬﺎ ﻭﺻﻮﺭﻫﺎ‪.‬‬
 ‫اﻟﺒﺎب اﻟﺜﺎﻧﻲ‪ :‬ﻃﺮق اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ اﻟﻤﺸﺮوﻋﺔ وﻏﯿﺮ اﻟﻤﺸﺮوﻋﺔ‬
‫‪١٣٩‬‬
‫ﺍﻟﻔﺼل ﺍﻷﻭل‪ :‬ﻁﺭﻕ ﺍﺴﺘﺸﺭﺍﻑ ﺍﻟﻤﺴﺘﻘﺒل ﺍﻟﻤﺸﺭﻭﻋﺔ‪:‬‬
‫ﻭﻓﻴﻪ ﺳﺒﻌﺔ ﻣﺒﺎﺣﺚ‪:‬‬

‫ﺍﻟﻤﺒﺤﺙ ﺍﻷﻭل‪ :‬ﺍﻟﻭﺤﻲ ﺒﻤﺎ ﺍﺤﺘﻭﻯ ﻤﻥ ﺃﺨﺒﺎﺭ ﻤﺒﺸﺭﺓ‪ ،‬ﻭﻤﺤﺫﱢﺭﺓ‪:‬‬

‫ﻭﻓﻴﻪ ﺃﺭﺑﻌﺔ ﻣﻄﺎﻟﺐ‪:‬‬

‫ﺍﻟﻤﻁﻠﺏ ﺍﻷﻭل‪ :‬ﺘﻌﺭﻴﻑ ﺍﻟﻭﺤﻲ ﻟﻐﺔ ﻭﺍﺼﻁﻼﺤ‪‬ﺎ‪:‬‬

‫ﺇﻥ ﻣﻦ ﻋﻈﻴﻢ ﺍﻟﻌﻄﺎﻳﺎ ﻣﻦ ﺭﺏ ﺍﻟﱪﺍﻳﺎ ‪ ‬ﺇﺧﺮﺍﺝ ﺍﳋﻠﻖ ﻣﻦ ﺍﻟﻀﻼﻟﺔ‪ ،‬ﻭﺗﺒﻴﲔ ﺳ‪‬ﺒﻞ ﺍﳍﺪﺍﻳﺔ؛‬
‫ﻟﺘﺤﻘﻴﻖ ﺍﻟﻌﺒﻮﺩﻳﺔ ﺍﳊﻘﺔ ﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﻃﺮﻳﻖ ﺫﻟﻚ ﻭﺣﻲ ﺃﻧﺒﺄ ﺑﻪ ﻣﻦ ﺑﻌﺚ ﻣﻦ ﺃﻧﺒﻴﺎﺋﻪ ‪ -‬ﻋﻠﻴﻬﻢ‬
‫ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ ،-‬ﻓﺠﺎﺀ ﻫﺬﺍ ﺍﻟﻮﺣﻲ ﻧﱪﺍﺳ‪‬ﺎ ﻳﻀﻲﺀ ﻟﻠﺨﻠﻖ ﲨﻴﻊ ﻣﺎ ﻳﻨﻔﻌﻬﻢ ﰲ ﺃﻣﻮﺭ ﺩﻳﻨﻬﻢ‬
‫ﻭﺩﻧﻴﺎﻫﻢ‪ ،‬ﻓﻼ ﺧﲑ ﺇﻻ ﺃﺭﺷﺪ ﺇﻟﻴﻪ ﻭﻻ ﺷﺮ ﺇﻻ ﺣﺬﱠﺭ ﻣﻨﻪ‪.‬‬
‫ﻭﺍﻟﻮﺣﻲ ﰲ ﺍﻟﻠﻐﺔ ﻳﻄﻠﻖ ﻋﻠﻰ ﻋﺪﺓ ﻣﻌﺎﻥٍ ﻣﻨﻬﺎ‪:‬‬
‫‪ -١‬ﺍﻹﺷﺎﺭﺓ‪.‬‬
‫‪ -٢‬ﺍﻟﺮﺳﺎﻟﺔ‪.‬‬
‫‪ -٣‬ﺍﻟﻜﻼﻡ ﺍﳋﻔﻲ‪.‬‬
‫‪ -٤‬ﺍﻹﳍﺎﻡ‪.‬‬
‫‪ -٥‬ﺍﻟﺒﻌﺚ)‪.(١‬‬
‫ﺃﻣﺎ ﰲ ﺍﻻﺻﻄﻼﺡ ﻓﺎﻟﻮﺣﻲ ﻫﻮ‪» :‬ﻣﺎ ﻳﻮﺣﻲ ﺍﷲ ﺇﱃ ﻧﱯ ﻣﻦ ﺃﻧﺒﻴﺎﺋﻪ‪ ،‬ﻓﻴﺜﺒﺘﻪ ﰲ ﻗﻠﺒﻪ ﻓﻴﺘﻜﻠﻢ‬
‫ﺑﻪ‪ ،‬ﻭﻳﻜﺘﺒﻪ‪ ،‬ﻭﻫﻮ ﻛﻼﻡ ﺍﷲ‪ .‬ﻭﻣﻨﻪ ﻣﺎ ﻻ ﻳﺘﻜﻠﻢ ﺑﻪ‪ ،‬ﻭﻻ ﻳﻜﺘﺒﻪ ﺃﺣﺪ‪ ،‬ﻭﻻ ﻳﺄﻣﺮ ﺑﻜﺘﺎﺑﺘﻪ‪ ،‬ﻭﻟﻜﻨﻪ‬
‫ﻳ‪‬ﺤﺪ‪‬ﺙ ﺑﻪ ﺍﻟﻨﺎﺱ ﺣﺪﻳﺜﹰﺎ‪ ،‬ﻭﻳﺒﲔ ﳍﻢ ﺃﻥ ﺍﷲ ﺃﻣﺮﻩ ﺃﻥ ﻳﺒﻴﻨﻪ ﻟﻠﻨﺎﺱ ﻭﻳﺒﻠﻐﻬﻢ ﺇﻳﺎﻩ«)‪.(٢‬‬

‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ )‪ ،(٣٧٩ /١٥‬ﺗﺎﺝ ﺍﻟﻌﺮﻭﺱ )‪ ،(١٧١ /٤٠‬ﺍﻟﻌﲔ )‪ (٣٢٠ /٣‬ﻣﺎﺩﺓ )ﻭﺣﻲ(‪.‬‬
‫)‪ (٢‬ﺍﻹﺗﻘﺎﻥ ﰲ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ )‪.(٢٩٧ /١‬‬
 ‫اﻟﺒﺎب اﻟﺜﺎﻧﻲ‪ :‬ﻃﺮق اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ اﻟﻤﺸﺮوﻋﺔ وﻏﯿﺮ اﻟﻤﺸﺮوﻋﺔ‬
‫‪١٤٠‬‬
‫ﺍﻟﻤﻁﻠﺏ ﺍﻟﺜﺎﻨﻲ‪ :‬ﺃﻗﺴﺎﻡ ﺍﻟﻭﺤﻲ‪:‬‬
‫ﻳﻨﻘﺴﻢ ﺍﻟﻮﺣﻲ ﺇﱃ ﻗﺴﻤﲔ‪:‬‬
‫ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ‪ :‬ﻭﺣﻲ ﺛﺒﺘﺖ ﻋﺼﻤﺘﻪ ﻭﻫﻮ ﻋﻠﻰ ﻗﺴﻤﲔ‪:‬‬
‫ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ‪ :‬ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪» :‬ﻭﻫﻮ ﻛﻼﻡ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﻨـﺰﻝ ﻋﻠﻰ ﺧﺎﰎ ﺃﻧﺒﻴﺎﺋﻪ ﳏﻤﺪ ‪‬‬
‫ﺑﻠﻔﻈﻪ ﻭﻣﻌﻨﺎﻩ‪ ،‬ﺍﳌﻨﻘﻮﻝ ﺑﺎﻟﺘﻮﺍﺗﺮ‪ ،‬ﺍﳌﻔﻴﺪ ﻟﻠﻘﻄﻊ ﻭﺍﻟﻴﻘﲔ‪ ،‬ﺍﳌﻜﺘﻮﺏ ﰲ ﺍﳌﺼﺎﺣﻒ ﻣﻦ ﺃﻭﻝ ﺳﻮﺭﺓ‬
‫ﺍﻟﻔﺎﲢﺔ ﺇﱃ ﺁﺧﺮ ﺳﻮﺭﺓ ﺍﻟﻨﺎﺱ«)‪.(١‬‬
‫ﻭﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﻦ ﺍﳌﻌﺠﺰﺍﺕ ﺍﻟﻌﻈﻴﻤﺔ ﺍﻟﱵ ﺍﺣﺘﻮﺕ ﺑﻴﺎﻧ‪‬ﺎ ﻭﻫﺪ‪‬ﻯ ﻭﺷﻔﺎﺀً ﻭﻋﺒﺎﺩﺓﹰ ﺍﻣﱳ‪ ‬ﺍﷲ‬
‫‪‬ﺎ ﻋﻠﻰ ﻋﺒﺎﺩﻩ‪ ،‬ﻭﺣ‪‬ﻔِﻈﻬﺎ ﻣﻦ ﺍﻟﺘﺤﺮﻳﻒ ﻭﺍﻟﺘﺒﺪﻳﻞ‪ ،‬ﻭﺍﻟﺰﻳﺎﺩﺓ ﻭﺍﻟﻨﻘﺺ‪ ،‬ﻳﻘﻮﻝ ﺳﺒﺤﺎﻧﻪ‪h g﴿ :‬‬
‫‪ ،(٢)﴾m l k j i‬ﻭﻳﻘﻮﻝ ﺗﻌﺎﱃ‪h g f e d c b a ` _﴿ :‬‬
‫‪.(٣)﴾p onmlk j i‬‬
‫ﺍﻟﺜﺎﱐ‪ :‬ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﻭﻫﻲ ﻛﻞ ﻣﺎ ﺃﹸﺿﻴﻒ ﺇﱃ ﺍﻟﻨﱯ ‪ ‬ﻣﻦ ﻗﻮﻝ ﺃﻭ ﻓﻌﻞ‪ ،‬ﺃﻭ ﺗﻘﺮﻳﺮ ﺃﻭ ﺻﻔﺔ‬
‫ﺧ‪‬ﻠﻘﻴﺔ ﺃﻭ ﺧ‪‬ﻠﻘﻴﺔ)‪ ،(٤‬ﻭﻗﺪ ﺣﻮﺕ ﺍﻟﺴﻨﺔ ﻛﺜﲑ‪‬ﺍ ﻣﻦ ﺍﳌﻌﺠﺰﺍﺕ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺻﺪﻕ ﻧﺒﻮﺓ ﳏﻤﺪ ‪،‬‬
‫ﻛﻤﺎ ﺃ‪‬ﺎ ﺑﻴﻨﺖ ﻛﺜﲑ‪‬ﺍ ﳑﺎ ﺃﹸﲨﻞ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻓﺠﺎﺀﺕ ﻣﺸﺘﺮﻛﺔ ﻣﻊ ﺍﻟﻘﺮﺁﻥ ﳍﺪﺍﻳﺔ ﺍﻟﺒﺸﺮﻳﺔ‬
‫ﻣﻦ ﺿﻼﻝ ﺍﳉﻬﻞ ﻭﺍﻟﺸﺮﻙ ﺇﱃ ﻧﻮﺭ ﺍﻟﻌﻠﻢ ﻭﺍﻹﳝﺎﻥ‪ ،‬ﻳﻘﻮﻝ ﺗﻌﺎﱃ‪º ¹ ¸ ¶ µ ´﴿ :‬‬
‫»¼½¾¿‪ÆÅÄÃÂÁÀ‬‬
‫‪.(٥)﴾Í ÌËÊ ÉÈ Ç‬‬
‫ﻓﺎﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ ﲤﻴﺰﺕ ﻋﻦ ﻏﲑﻫﺎ ﻣﻦ ﺃﻗﺴﺎﻡ ﺍﻟﻮﺣﻲ ﺑﺄ‪‬ﺎ ﻣﻜﻔﻮﻟﺔ ﺍﳊﻔﻆ ﻣﻦ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪،‬‬
‫ﺑﺎﻗﻴﺔ ﻋﻠﻰ ﺃﺻﻠﻬﺎ‪ ،‬ﻭﻫﻲ ﻣﻦ ﺃﺻﺢ ﺍﳌﺼﺎﺩﺭ ﺍﻟﱵ ﳝﻜﻦ ﻟﻠﻤﺴﻠﻢ ﺃﻥ ﻳﺴﺘﺸﺮﻑ ‪‬ﺎ ﻣﺴﺘﻘﺒﻠﻪ؛ ﳌﺎ‬
‫ﺍﺣﺘﻮﺕ ﻣﻦ ﺃﺧﺒﺎﺭ ﻣﺒﺸﺮﺓ ﻭﳏﺬﺭﺓ ﺳﻴﺄﰐ ﺑﻴﺎ‪‬ﺎ ‪ -‬ﺑﺈﺫﻥ ﺍﷲ ‪.-‬‬

‫)‪ (١‬ﺍﳌﺪﺧﻞ ﻟﺪﺭﺍﺳﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ )ﺹ‪.(٦ :‬‬

‫)‪ (٢‬ﺍﳊﺠﺮ‪.(٩) :‬‬
‫)‪ (٣‬ﻓﺼﻠﺖ‪.(٤٢-٤١) :‬‬
‫)‪ (٤‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺴﻨﺔ ﻭﻣﻜﺎﻧﺘﻬﺎ ﰲ ﺍﻟﺘﺸﺮﻳﻊ ﺍﻹﺳﻼﻣﻲ )ﺹ‪.(٤٧ :‬‬
‫)‪ (٥‬ﺁﻝ ﻋﻤﺮﺍﻥ‪.(٦٤) :‬‬
 ‫اﻟﺒﺎب اﻟﺜﺎﻧﻲ‪ :‬ﻃﺮق اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ اﻟﻤﺸﺮوﻋﺔ وﻏﯿﺮ اﻟﻤﺸﺮوﻋﺔ‬
‫‪١٤١‬‬
‫ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ‪ :‬ﻭﺣﻲ ﺍﺧﺘﻠﻂ ﺃﻛﺜﺮﻩ)‪:(١‬‬
‫ﺇﻥ ﻣﻦ ﺃﻗﺴﺎﻡ ﺍﻟﻮﺣﻲ ﻣﺎ ﱂ ﺗﺜﺒﺖ ﻋﺼﻤﺘﻪ؛ ﻻﺧﺘﻼﻃﻪ ﺑﻐﲑﻩ‪ ،‬ﻭﺛﺒﻮﺕ ﲢﺮﻳﻒ ﺃﻛﺜﺮﻩ‪ ،‬ﺇﻣﺎ‬
‫ﺑﺰﻳﺎﺩﺓ‪ ،‬ﺃﻭ ﻧﻘﺺ‪ ،‬ﺃﻭ ﺗﺒﺪﻳﻞ‪.‬‬
‫ﻭﻳﻘﻊ ﰲ ﲬﺴﺔ ﺃﻗﺴﺎﻡ ﻫﻲ‪:‬‬
‫ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ‪ :‬ﺃﻗﻮﺍﻝ ﺍﻟﺼﺤﺎﺑﺔ ‪ ‬ﰲ ﺍﻷﻣﻮﺭ ﺍﻟﻐﻴﺒﻴﺔ‪:‬‬
‫ﺃﻗﻮﺍﻝ ﺍﻟﺼﺤﺎﺑﺔ ‪ ‬ﰲ ﺃﻣﻮﺭ ﺍﻟﻐﻴﺐ ﻭﺇﻥ ﻛﺎﻧﺖ ﺻﺎﺩﺭﺓ ﻋﻦ ﻏﲑ ﻣﻌﺼﻮﻡ؛ ﺇﻻ ﺃ‪‬ﺎ ﺗﻌﺪ‬
‫ﺣﺠﺔ ﰲ ﺑﺎﺏ ﺍﻟﻌﻤﻠﻴﺎﺕ ﻭﺍﻻﻋﺘﻘﺎﺩﺍﺕ ﺇﺫﺍ ﺃﲨﻌﻮﺍ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻳﻜﻮﻥ ﻫﺬﺍ ﻣﻦ ﺑﺎﺏ ﺗﻀﺎﻓﺮ ﺍﻷﺩﻟﺔ‬
‫ﻭﺗﻌﺎﺿﺪﻫﺎ)‪ ،(٢‬ﻭﻳﺸﺘﺮﻁ ﻓﻴﻬﺎ ﺃﻥ ﺗﺼﺢ ﻧﺴﺒﺘﻬﺎ ﺇﻟﻴﻬﻢ ﺃﻭ ﺇﱃ ﺃﺣﺪﻫﻢ‪ ،‬ﻭﺃﻻﱠ ﲣﺎﻟﻒ ﻣﺎ ﺭﻭﻱ ﻋﻦ‬
‫ﻏﲑﻫﻢ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻭﻻ ﺗﻌﺎﺭﺽ ﺷﻴﺌﹰﺎ ﳑﺎ ﺛﺒﺖ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﻭﺳﻨﺔ ﺭﺳﻮﻟﻪ ‪.(٣)‬‬
‫ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ‪ :‬ﺍﻟﻜﺘﺐ ﺍﳌﻘﺪﺳﺔ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ‪:‬‬
‫ﺗﻌﺪ ﻛﺘﺐ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﺍﳌﻘﺪﺳﺔ ﻣﻦ ﻣﺼﺎﺩﺭ ﺍﻟﻮﺣﻲ ﺍﳌﺨﺘﻠﻄﺔ‪ ،‬ﻭﺗﺸﻤﻞ ﻛﺘﺐ ﺍﻟﻴﻬﻮﺩ‬
‫)ﺍﻟﺘﻮﺭﺍﺓ ‪ -‬ﺍﻟﺰﺑﻮﺭ ‪ -‬ﺃﺳﻔﺎﺭ ﺍﻟﻌﻬﺪ ﺍﻟﻘﺪﱘ ‪ -‬ﺍﻟﺘﻠﻤﻮﺩ(‪ ،‬ﻭﻛﺘﺐ ﺍﻟﻨﺼﺎﺭﻯ )ﺍﻟﻌﻬﺪ ﺍﻟﻘﺪﱘ ‪ -‬ﺍﻟﻌﻬﺪ‬
‫ﺍﳉﺪﻳﺪ(‪ ،‬ﻓﻬﺬﻩ ﺍﻟﻜﺘﺐ ﻟﻴﺴﺖ ﻫﻲ ﻣﺎ ﺃﻧﺰﻟﻪ ﺍﷲ ﻋﻠﻰ ﺃﻧﺒﻴﺎﺋﻪ ﻗﺒﻞ ﺑﻌﺜﺔ ﺍﻟﻨﱯ ‪‬؛ ﻷ‪‬ﺎ ﻣﻦ ﻛﻼﻡ‬
‫ﺍﻷﺗﺒﺎﻉ ﻭﺧﻴﺎﻻﺕ ﺍﻷﺣﺒﺎﺭ ﻭﺍﻟﺮﻫﺒﺎﻥ‪ ،‬ﻭﻗﺪ ﺃﻏﻨﺎﻧﺎ ﺍﷲ ﻋﻨﻬﺎ ﺑﻜﺘﺎﺑﻪ ﺍﻟﻌﺰﻳﺰ‪ ،‬ﻓﺠﺎﺀ ﻧﺎﺳﺨ‪‬ﺎ ﺧﺎﲤﹰﺎ‬
‫ﻟﻜﻞ ﻣﺎ ﻗﺒﻠﻪ‪ ،‬ﻭﺍﻟﻜﺘﺐ ﺍﳌﺘﺪﺍﻭﻟﺔ ﺍﻟﻴﻮﻡ ﰲ ﺃﻳﺪﻱ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻻ ﺗﺼﻠﺢ ﻷﻥ ﺗﻜﻮﻥ ﻛﺘﺐ ﻭﺣﻲ‬
‫ﻣﻘﺪﺳﺔ‪ ،‬ﻭﺫﻟﻚ ﻟﻌﺪﻡ ﺛﺒﻮﺕ ﻧﺴﺒﺔ ﻣﺎ ﻓﻴﻬﺎ ﺇﱃ ﻧﱯ ﻋ‪‬ﻠِﻢ ﺻﺪﻗﻪ‪ ،‬ﻭﱂ ﺗﺜﺒﺖ ﺑﻄﺮﻳﻖ ﻗﻄﻌﻲ ﻣﻦ ﻏﲑ‬
‫ﻣﻈﻨﺔ ﻛﺬﺏ‪ ،‬ﻛﻤﺎ ﺃﻥ ﻓﻴﻬﺎ ﺗﻨﺎﻗﻀ‪‬ﺎ ﻭﺍﺿﻄﺮﺍﺑ‪‬ﺎ ﰲ ﺃﺻﻠﻬﺎ ﻭﻣﻊ ﺃﺻﻞ ﺍﻟﺘﻮﺣﻴﺪ ﺍﻟﺬﻱ ﻫﻮ ﺩﻳﻦ ﺍﷲ‬
‫ﳉﻤﻴﻊ ﺍﻷﻣﻢ)‪.(٤‬‬
‫ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺎﺕ‪:‬‬
‫ﲨﻊ ﺇﺳﺮﺍﺋﻴﻠﻴﺔ‪ ،‬ﻧﺴﺒﺔ ﺇﱃ ﺇﺳﺮﺍﺋﻴﻞ ﻭﻫﻮ ﺍﺳﻢ ﻟﻴﻌﻘﻮﺏ ‪ ،‬ﻭﻳﻘﺼﺪ ‪‬ﺎ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﻟﱵ‬

‫)‪ (١‬ﻟﻠﺘﻮﺳﻊ‪ :‬ﻳﻨﻈﺮ‪ :‬ﺃﺻﻮﻝ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻐﻴﺐ ﻭﺁﺛﺎﺭﻩ )ﺹ‪.(١٦٤-١٣٣ :‬‬

‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﻣﻨﻬﺞ ﺍﻻﺳﺘﺪﻻﻝ ﻋﻠﻰ ﻣﺴﺎﺋﻞ ﺍﻻﻋﺘﻘﺎﺩ )ﺹ‪.(١٥٤ :‬‬
‫)‪ (٣‬ﻳﻨﻈﺮ‪ :‬ﺃﺻﻮﻝ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻐﻴﺐ ﻭﺁﺛﺎﺭﻩ )ﺹ‪.(١٤٠ :‬‬
‫)‪ (٤‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ )ﺹ‪.(١٤٦-١٤١ :‬‬
 ‫اﻟﺒﺎب اﻟﺜﺎﻧﻲ‪ :‬ﻃﺮق اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ اﻟﻤﺸﺮوﻋﺔ وﻏﯿﺮ اﻟﻤﺸﺮوﻋﺔ‬
‫‪١٤٢‬‬
‫ﺯﺧﺮﺕ ‪‬ﺎ ﻛﺘﺐ ﺍﻟﺘﻔﺴﲑ ﻭﺍﻟﺘﺎﺭﻳﺦ‪ ،‬ﻭﺍﻟﻘﺼﺺ ﻭﺍﳌﻮﺍﻋﻆ‪ ،‬ﻭﻫﻲ ﰲ ﺍﻷﺻﻞ ﻧﺎﺑﻌﺔ ﻣﻦ ﻛﺘﺐ‬
‫ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ‪ ،‬ﻓﻬﺬﻩ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺎﺕ ﺇﻥ ﻛﺎﻥ ﻓﻴﻬﺎ ﺣﻖ ﻓﻔﻴﻬﺎ ﺑﺎﻃﻞ ﻛﺜﲑ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻓﻴﻬﺎ‬
‫ﺻﺪﻕ ﻓﻔﻴﻬﺎ ﻛﺬﺏ ﺻﺮﺍﺡ)‪.(١‬‬
‫ﻭﺗﻌﺪ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺎﺕ ﺃﻋﻈﻢ ﺧﻄﺮٍ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﻛﺘﺐ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻧﻔﺴﻬﺎ؛ ﻻﺧﺘﻼﻃﻬﺎ‬
‫ﺑﺘﺮﺍﺙ ﺍﳌﺴﻠﻤﲔ ﻛﺎﻟﺘﻔﺴﲑ ﻭﺍﳊﺪﻳﺚ ﻭﺍﻟﺘﺎﺭﻳﺦ؛ ﻟﺬﻟﻚ ﻓﻼ ﻳﺼﺪﻕ ﻣﻦ ﺃﺧﺒﺎﺭ ﻫﺬﻩ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺎﺕ‬
‫ﺇﻻ ﻣﺎ ﺛﺒﺖ ﺻﺪﻗﻪ ﻭﻛﺎﻥ ﻣﻮﺍﻓﻘﹰﺎ ﳌﺎ ﺟﺎﺀ ﰲ ﺍﻟﻮﺣﻲ‪ ،‬ﺃﻣﺎ ﻣﺎ ﺛﺒﺖ ﻛﺬﺑﻪ ﻓﲑﻭﻯ ﻋﻠﻰ ﻭﺟﻪ‬
‫ﺍﻟﺘﺤﺬﻳﺮ ﻣﻨﻪ‪ ،‬ﻭﺑﺬﻟﻚ ﻓﻼ ﺗﻌﺪ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺎﺕ ﻭﺣﻴ‪‬ﺎ ﻣﻌﺼﻮﻣ‪‬ﺎ ﻳﺆﺧﺬ ﺧﱪﻫﺎ ﻋﻠﻰ ﻭﺟﻪ‬
‫ﺍﻹﻃﻼﻕ)‪.(٢‬‬
‫ﺍﻟﻘﺴﻢ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻵﺛﺎﺭ ﺍﻟﻮﺍﺭﺩﺓ ﻋﻦ ﺍﻟﺘﺎﺑﻌﲔ ﺃﻭ ﺃﺣﺪ ﺃﺋﻤﺔ ﺍﻟﺴﻨﺔ ‪ -‬ﺭﲪﻬﻢ ﺍﷲ ‪:-‬‬
‫ﻣﺎ ﻭﺭﺩ ﻋﻦ ﺍﻟﺘﺎﺑﻌﲔ ﺃﻭ ﺃﺣﺪ ﺃﺋﻤﺔ ﺍﻟﺴﻨﺔ ‪ -‬ﺭﲪﻬﻢ ﺍﷲ ‪ -‬ﻻ ﻳﻘﺒﻞ ﺑﺈﻃﻼﻕ‪ ،‬ﺑﻞ ﻻﺑﺪ ﻣﻦ‬
‫ﺍﻟﺘﺜﺒﺖ ﻓﻴﻪ‪ ،‬ﻓﺈﺫﺍ ﺃﲨﻌﻮﺍ ﻋﻠﻴﻪ ﻭﻛﺎﻥ ﳑﺎ ﺗﻠﻘﺘﻪ ﺍﻟﺼﺤﺎﺑﺔ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻓﻼ ﺷﻚ ﰲ ﺃﻧﻪ ﻳﻌﺪ‬
‫ﺣﺠﺔ‪ ،‬ﺃﻣﺎ ﻣﺎ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻪ ﻓﻼ ﻳﻜﻮﻥ ﻗﻮﻝ ﺑﻌﻀﻬﻢ ﺣﺠﺔ ﻋﻠﻰ ﺑﻌﺾ ﻭﻋﻠﻰ ﻣﻦ ﺑﻌﺪﻫﻢ)‪ ،(٣‬ﻓﺈﻥ‬
‫ﻣﻦ ﻋﺮﻑ ﺟﻴﻞ ﺍﻟﺘﺎﺑﻌﲔ ﻋﺮﻑ ﺃ‪‬ﻢ ﱂ ﻳﻜﻮﻧﻮﺍ ﳑﻦ ﻳﺘﻌﻤﺪﻭﻥ ﺍﻟﻜﺬﺏ ﰲ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﺇﳕﺎ ﳜﺎﻑ‬
‫ﻋﻠﻰ ﺍﻟﻮﺍﺣﺪ ﻣﻦ ﺍﻟﻐﻠﻂ؛ ﻓﺈﻥ ﺍﻟﻐﻠﻂ ﻭﺍﻟﻨﺴﻴﺎﻥ ﻛﺜﲑ‪‬ﺍ ﻣﺎ ﻳﻌﺮِﺽ ﻟﻺﻧﺴﺎﻥ)‪.(٤‬‬
‫ﺍﻟﻘﺴﻢ ﺍﳋﺎﻣﺲ‪ :‬ﺇﳍﺎﻡ ﺍﻷﻭﻟﻴﺎﺀ‪:‬‬
‫ﺇﳍﺎﻡ)‪ (٥‬ﺍﻷﻭﻟﻴﺎﺀ ﻳﻌﺪ ﻣﻦ ﺍﻷﺧﺒﺎﺭ ﻏﲑ ﺍﳌﻌﺼﻮﻣﺔ‪ ،‬ﻓﻼ ﻳ‪‬ﻘﺒﻞ ﺑﺈﻃﻼﻕ ﻭﻻ ﻳﺮﺩ ﺑﺈﻃﻼﻕ‪ ،‬ﺑﻞ ﻻ‬
‫ﺑﺪ ﻟﻘﺒﻮﻟﻪ ﻣﻦ ﺷﺮﻭﻁ ﰲ ﺫﺍﺕ ﻣﻦ ﻳﻠﻬﻢ‪ ،‬ﻭﰲ ﺫﺍﺕ ﺍﳋﱪ ﺍﳌﻠﻘﻰ ﺇﻟﻴﻪ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ)‪ - (٦‬ﺭﲪﻪ ﺍﷲ ‪»:-‬ﻭﺍﻟﺬﻳﻦ ﺃﻧﻜﺮﻭﺍ ﻛﻮﻥ ﺍﻹﳍﺎﻡ ﻃﺮﻳﻘﹰﺎ ﻋﻠﻰ ﺍﻹﻃﻼﻕ‬

‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺎﺕ ﻭﺍﳌﻮﺿﻮﻋﺎﺕ ﰲ ﻛﺘﺐ ﺍﻟﺘﻔﺴﲑ )‪.(١٣-١٢‬‬

‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﺃﺻﻮﻝ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻐﻴﺐ ﻭﺁﺛﺎﺭﻩ )‪.(١٥١-١٥٠‬‬
‫)‪ (٣‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ )ﺹ‪.(١٥٧ :‬‬
‫)‪ (٤‬ﻳﻨﻈﺮ‪ :‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ﻻﺑﻦ ﺗﻴﻤﻴﺔ )‪.(٣٥٠ /٣‬‬
‫)‪ (٥‬ﺍﻹﳍﺎﻡ‪ :‬ﻣﺎ ﻳﻠﻘﻰ ﰲ ﺍﻟﺮﻭﻉ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﺎ ﻭﻗﻊ ﰲ ﺍﻟﻘﻠﺐ ﻣﻦ ﻋﻠﻢ‪ ،‬ﻭﻫﻮ ﺃﻥ ﻳﻠﻘﻲ ﺍﷲ ﰲ ﺍﻟﻨﻔﺲ ﺃﻣﺮ‪‬ﺍ ﻳﺒﻌﺜﻪ ﻋﻠﻰ ﺍﻟﻔﻌـﻞ ﺃﻭ‬
‫ﺍﻟﺘﺮﻙ )ﺍﻟﺘﻌﺮﻳﻔﺎﺕ ﺹ‪ ،٣٢ :‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ‪.(٥٥٥ /١٢‬‬
‫)‪ (٦‬ﺳﺒﻘﺖ ﺗﺮﲨﺘﻪ ﰲ ﺍﻟﺼﻔﺤﺔ ﺭﻗﻢ ]‪.[٤١‬‬
 ‫اﻟﺒﺎب اﻟﺜﺎﻧﻲ‪ :‬ﻃﺮق اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ اﻟﻤﺸﺮوﻋﺔ وﻏﯿﺮ اﻟﻤﺸﺮوﻋﺔ‬
‫‪١٤٣‬‬
‫ﺃﺧﻄﺆﻭﺍ‪ ،‬ﻛﻤﺎ ﺃﺧﻄﺄ ﺍﻟﺬﻳﻦ ﺟﻌﻠﻮﻩ ﻃﺮﻳﻘﹰﺎ ﺷﺮﻋﻴ‪‬ﺎ ﻋﻠﻰ ﺍﻹﻃﻼﻕ«)‪.(١‬‬
‫ﻓﻼ ﺑﺪ ﻟﻘﺒﻮﻝ ﺧﱪ ﺍﻹﳍﺎﻡ ﺃﻻﱠ ﻳﺘﻌﺎﺭﺽ ﻣﻊ ﻣﺎ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻭﺃﻥ ﻳﻔﻴﺪ ﻣﻌﺮﻓﺔ‪،‬‬
‫ﻭﻳﻜﻮﻥ ﲟﺜﺎﺑﺔ ﺍﻹﺷﺎﺭﺍﺕ ﻭﺍﻟﺘﻨﺒﻴﻬﺎﺕ)‪.(٢‬‬

‫ﺍﻟﻤﻁﻠﺏ ﺍﻟﺜﺎﻟﺙ‪ :‬ﻨﻤﺎﺫﺝ ﻷﺨﺒﺎﺭ ﻤﺒﺸﱢﺭﺓ‪:‬‬

‫ﻟﻘﺪ ﺯﺧﺮﺕ ﻧﺼﻮﺹ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﺑﺄﺧﺒﺎﺭ ﻣﺒﺸﺮﺓ ﺗ‪‬ﺤﻘﻖ ﺑﻌﻀﻬﺎ ﻭﻻ ﻳﺰﺍﻝ ﺍﻟﺒﻌﺾ‬
‫ﻣ‪‬ﻨﺘﻈﺮ‪‬ﺍ‪ ،‬ﻫﻲ ﻟﻠﻤﺴﻠﻢ ﻭﻋﺪ ﺻﺎﺩﻕ ﻭﺑﺸﺮﻯ ﺗ‪‬ﺮ‪‬ﺗ‪‬ﻘﺐ‪ ،‬ﻭﻣﻦ ﺫﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪Å ÄÃ Â﴿ :‬‬
‫‪ ،(٣)﴾Ì Ë ÊÉ È Ç Æ‬ﻓﻬﺬﻩ ﺍﻵﻳﺔ ﺧﱪ ﺻﺎﺩﻕ ﳏﺒﻮﺏ ﻟﻠﻤﺆﻣﻨﲔ‪ ،‬ﺑﺘﺤﻘﻖ ﺍﻟﻨﺼﺮ‬
‫ﻭﺍﻟﺘﻤﻜﲔ ﻋﻠﻰ ﺍﻷﻋﺪﺍﺀ ﻭﺗﻌﺠﻴﻞ ﺍﻟﻔﺘﺢ)‪ ،(٤‬ﻭﻫﻲ ﺃﻣﺮ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻟﻨﺒﻴﻪ ‪ ‬ﺑﺈﺑﻼﻍ ﺍﳌﺆﻣﻨﲔ‬
‫ﺑﺎﳌﺴﺘﻘﺒﻞ ﺍﳌﹸﺒﺸﺮ ﳍﻢ‪ ،‬ﻭﻣﻦ ﺍﻷﺧﺒﺎﺭ ﺍﳌﺒﺸﺮﺓ ﻣﺎ ﻭﺭﺩ ﰲ ﺍﻟﺴﻨﺔ ﻣﻦ ﺍﻧﺘﺼﺎﺭ ﻟﻠﻤﺴﻠﻤﲔ ﻋﻠﻰ‬
‫ﺍﻟﻴﻬﻮﺩ‪ ،‬ﻓﻌﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋ‪‬ﻤﺮ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ‪ -‬ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻳﻘﻮﻝ‪:‬‬
‫))ﺗﻘﺎﺗﻠﻜﻢ ﺍﻟﻴﻬﻮﺩ ﻓﺘﺴﻠﻄﻮﻥ ﻋﻠﻴﻬﻢ‪ ،‬ﰒ ﻳﻘﻮﻝ ﺍﳊﺠﺮ ﻳﺎ ﻣﺴﻠﻢ ﻫﺬﺍ ﻳﻬﻮﺩﻱ ﻭﺭﺍﺋﻲ ﻓﺎﻗﺘﻠﻪ(()‪.(٥‬‬
‫ﻓﻬﺬﺍ ﺍﳊﺪﻳﺚ ﻓﻴﻪ ﺑﺸﺎﺭﺓ ﲞﱪ ﺳﻴﻘﻊ ﻋﻨﺪ ﻧﺰﻭﻝ ﻋﻴﺴﻰ ‪ ‬ﻣﻦ ﻗﺘﺎﻝ ﻟﻠﻴﻬﻮﺩ ﻭﺇﻧﻄﺎﻕ‬
‫ﺍﳊﺠﺮ‪ ،‬ﻹﻇﻬﺎﺭ ﻣﻮﺍﺿﻊ ﺍﺧﺘﻔﺎﺋﻬﻢ)‪.(٦‬‬
‫ﻭﻛﺬﻟﻚ ﳑﺎ ﻭﺭﺩ ﻣﻦ ﺍﻷﺧﺒﺎﺭ ﺍﳌﺒﺸﺮﺓ ﻣﺎ ﺟﺎﺀ ﺣﻮﻝ ﺍﺗﺴﺎﻉ ﺩﻭﻟﺔ ﺍﻹﺳﻼﻡ ﻭﺍﻟﺘﻤﻜﲔ ﳍﺎ ﰲ‬
‫ﺍﻷﺭﺽ‪ ،‬ﻓﻔﻲ ﺣﺪﻳﺚ ﺛﻮﺑﺎﻥ ‪ ‬ﺃﻥ ﺍﻟﻨﱯ ‪ ‬ﻗﺎﻝ‪)) :‬ﺇﻥ ﺍﷲ ﺯﻭﻯ ﱄ ﺍﻷﺭﺽ‪ ،‬ﻓﺮﺃﻳﺖ ﻣﺸﺎﺭﻗﻬﺎ‬
‫ﻭﻣﻐﺎﺭ‪‬ﺎ‪ ،‬ﻭﺇﻥ ﺃﻣﱵ ﺳﻴﺒﻠﻎ ﻣﻠﻜﻬﺎ ﻣﺎ ﺯﻭﻯ ﱄ ﻣﻨﻬﺎ‪ ،‬ﻭﺃﹸﻋﻄﻴﺖ ﺍﻟﻜﻨـﺰﻳﻦ ﺍﻷﲪﺮ‬

‫)‪ (١‬ﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﺍﺑﻦ ﺗﻴﻤﻴﺔ )‪.(٤٧٣ /١٠‬‬

‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﺃﺻﻮﻝ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻐﻴﺐ ﻭﺁﺛﺎﺭﻩ )ﺹ‪.(١٦١ :‬‬
‫)‪ (٣‬ﺍﻟﺼﻒ‪.(١٣) :‬‬
‫)‪ (٤‬ﻳﻨﻈﺮ‪ :‬ﺟﺎﻣﻊ ﺍﻟﺒﻴﺎﻥ ﻋﻦ ﺗﺄﻭﻳﻞ ﺃﻱ ﺍﻟﻘﺮﺁﻥ )‪.(٩١-٩٠ /٢٨‬‬
‫)‪ (٥‬ﺃﺧﺮﺟﻪ ﺍﻟﺸﻴﺨﺎﻥ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻙ‪ :‬ﺍﳌﻨﺎﻗﺐ‪ ،‬ﺏ‪ :‬ﻋﻼﻣﺎﺕ ﺍﻟﻨﺒﻮﺓ ﰲ ﺍﻹﺳﻼﻡ )‪ ،(٣٣٩٨ /١٣١٦ /٣‬ﻭﻣﺴﻠﻢ ﻙ‪ :‬ﺍﻟﻔﱳ‬
‫ﻭﺃﺷﺮﺍﻁ ﺍﻟﺴﺎﻋﺔ ﺏ‪ :‬ﻻ ﺗﻘﻮﻡ ﺍﻟﺴﺎﻋﺔ ﺣﱴ ﳝﺮ ﺍﻟﺮﺟﻞ ﺑﻘﱪ ﺍﻟﺮﺟﻞ ﻓﻴﺘﺴﲎ ﺃﻥ ﻳﻜﻮﻥ ﻣﻜـﺎﻥ ﺍﳌﻴـﺖ ﻣـﻦ ﺍﻟـﺒﻼﺀ‬
‫)‪.(٢٩٢١ /٢٢٣٩ /٤‬‬
‫)‪ (٦‬ﻳﻨﻈﺮ‪ :‬ﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﺉ )‪.(١٩٩ /١٤‬‬
 ‫اﻟﺒﺎب اﻟﺜﺎﻧﻲ‪ :‬ﻃﺮق اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ اﻟﻤﺸﺮوﻋﺔ وﻏﯿﺮ اﻟﻤﺸﺮوﻋﺔ‬
‫‪١٤٤‬‬
‫ﻭﺍﻷﺑﻴﺾ(()‪ ،(١‬ﻓﻬﺬﺍ ﺍﳊﺪﻳﺚ ﺧﱪ ﻣ‪‬ﺒﺸ‪‬ﺮ ﺑﺘﻤﻜﲔ ﺩﻭﻟﺔ ﺍﻹﺳﻼﻡ ﻭﻛﺜﺮﺓ ﺧﲑﺍ‪‬ﺎ ﻭﺗﻮﺳﻊ ﺭﻗﻌﺘﻬﺎ‪.‬‬
‫ﻭﻣﻦ ﺍﻷﺧﺒﺎﺭ ﺍﳌﺒﺸﺮﺓ ﺃﻳﻀ‪‬ﺎ ﻣﺎ ﺟﺎﺀ ﻋﻦ ﻓﻴﺾ ﺍﳌﺎﻝ ﻭﻋﺪﻡ ﻗﺒﻮﻝ ﺍﻟﺼﺪﻗﺔ ﰲ ﺣﺪﻳﺚ ﺍﻟﻨﱯ‬
‫‪ ‬ﺣﻴﺚ ﻗﺎﻝ‪)) :‬ﺗﺼﺪﻗﻮﺍ؛ ﻓﺈﻧﻪ ﻳﺄﰐ ﻋﻠﻴﻜﻢ ﺯﻣﺎﻥ ﳝﺸﻲ ﺍﻟﺮﺟﻞ ﺑﺼﺪﻗﺘﻪ ﻓﻼ ﳚﺪ ﻣﻦ ﻳﻘﺒﻠﻬﺎ‪،‬‬
‫ﻳﻘﻮﻝ ﺍﻟﺮﺟﻞ‪ :‬ﻟﻮ ﺟﺌﺖ ‪‬ﺎ ﺑﺎﻷﻣﺲ ﻟﻘﺒﻠﺘﻬﺎ‪ ،‬ﻓﺄﻣﺎ ﺍﻟﻴﻮﻡ ﻓﻼ ﺣﺎﺟﺔ ﱄ ‪‬ﺎ(()‪.(٢‬‬

‫ﺍﻟﻤﻁﻠﺏ ﺍﻟﺭﺍﺒﻊ‪ :‬ﻨﻤﺎﺫﺝ ﻷﺨﺒﺎﺭ ﻤ‪‬ﺤﺫﱢﺭﺓ‪:‬‬

‫ﺟﺎﺀﺕ ﺍﻷﺧﺒﺎﺭ ﺍﳌﹸﺤﺬﹼﺭﺓ ﰲ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ؛ ﻟﺘﻜﻮﻥ ﺩﺍﻓﻌ‪‬ﺎ ﻟﻠﻮﻗﺎﻳﺔ ﻣﻦ ﺷﺮﻭﺭﻫﺎ‪ ،‬ﻭﻟﻴﺲ ‪‬ﻮﻳ ﹰ‬
‫ﻼ‬
‫ﺃﻭ ﺇﻗﻨﺎﻃﹰﺎ ﻟﻠﻤﺴﻠﻤﲔ؛ ﻓﺎﻟﻐﺮﺽ ﻣﻨﻬﺎ ﺗﺬﻛﲑ ﺍﳌﺴﻠﻤﲔ ﺑﺎﻟﻌﻮﺩﺓ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﻭﺍﻟﺘﻤﺴﻚ ﲝﺒﻞ‬
‫ﺍﻟﻨﺠﺎﺓ ﻋﻨﺪ ﻭﻗﻮﻉ ﻫﺬﻩ ﺍﻷﺧﺒﺎﺭ‪ ،‬ﺍﻟﱵ ﺗ‪‬ﻤﺜﹼﻞ ﺃﻛﺜﺮﻫﺎ ﰲ ﺍﻟﻔﱳ ﺍﻟﱵ ﻫﻲ ﻣﻦ ﺳﻨﻦ ﺍﳊﻴﺎﺓ‪.‬‬
‫ﻭﻣﻦ ﺫﻟﻚ ﻣﺎ ﺟﺎﺀ ﰲ ﺣﺪﻳﺚ ﺯﻳﻨﺐ ﺑﻨﺖ ﺟﺤﺶ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ‪ -‬ﺃﻥ ﺍﻟﻨﱯ ‪ ‬ﺩﺧﻞ‬
‫ﻋﻠﻴﻬﺎ ﻓﹶﺰِﻋ‪‬ﺎ ﻳﻘﻮﻝ‪)) :‬ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﻳﻞ ﻟﻠﻌﺮﺏ ﻣﻦ ﺷﺮ ﻗﺪ ﺍﻗﺘﺮﺏ‪ ،‬ﻓﹸﺘﺢ ﺍﻟﻴﻮﻡ ﻣﻦ ﺭﺩﻡ ﻳﺄﺟﻮﺝ‬
‫ﻭﻣﺄﺟﻮﺝ ﻣﺜﻞ ﻫﺬﻩ‪ ،‬ﻭﺣﻠﻖ ﺑﺈﺻﺒﻌﻪ ﺍﻹ‪‬ﺎﻡ ﻭﺍﻟﱵ ﺗﻠﻴﻬﺎ‪ ،‬ﻗﺎﻟﺖ ﺯﻳﻨﺐ ﺑﻨﺖ ﺟﺤﺶ‪ :‬ﻓﻘﻠﺖ‪ :‬ﻳﺎ‬
‫ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﺃ‪‬ﻠﻚ ﻭﻓﻴﻬﺎ ﺍﻟﺼﺎﳊﻮﻥ؟ ﻗﺎﻝ‪ :‬ﻧﻌﻢ ﺇﺫﺍ ﻛﺜﺮ ﺍﳋﺒﺚ(()‪ ،(٣‬ﻓﻬﺬﺍ ﺍﳊﺪﻳﺚ ﻳﻮﺭﺩ ﺧ‪‬ﱪ‪‬ﺍ‬
‫ﻭﻫﻮ ﺍﻗﺘﺮﺍﺏ ﻓﺘﺢ ﺭﺩﻡ ﻳﺄﺟﻮﺝ ﻭﻣﺄﺟﻮﺝ ﺑﺴﺒﺐ ﻛﺜﺮﺓ ﺍﳋﺒﺚ ﺑﲔ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻓﻬﻮ ﲢﺬﻳﺮ‬
‫ﻟﻠﻤﺴﻠﻤﲔ ﺑﺄﻥ ﺍﳍﻼﻙ ﺍﻟﻌﺎﻡ ﻗﺪ ﳛﺼﻞ ﻭﺇﻥ ﻛﺎﻥ ﻫﻨﺎﻙ ﺻﺎﳊﻮﻥ ﻭﺫﻟﻚ ﺑﺴﺒﺐ ﻛﺜﺮﺓ ﺍﳋﺒﺚ‬
‫ﻭﻓﺸﻮ ﺍﳌﻌﺎﺻﻲ)‪.(٤‬‬
‫ﻛﺬﻟﻚ ﻣﻦ ﺍﻷﺧﺒﺎﺭ ﺍﳌﹸﺤﺬﹼﺭﺓ ﻣﺎ ﺟﺎﺀ ﰲ ﺧﱪ ﺗﻈﺎﻫﺮ ﺍﻟﻔﱳ ﰲ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ ‬ﺃﻥ‬
‫ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻗﺎﻝ‪)) :‬ﺑﺎﺩﺭﻭﺍ ﺑﺎﻷﻋﻤﺎﻝ ﻓﺘﻨ‪‬ﺎ ﻛﻘﻄﻊ ﺍﻟﻠﻴﻞ ﺍﳌﻈﻠﻢ‪ ،‬ﻳﺼﺒﺢ ﺍﻟﺮﺟﻞ ﻣﺆﻣﻨ‪‬ﺎ ﻭﳝﺴﻲ‬
‫ﻛﺎﻓﺮ‪‬ﺍ‪ ،‬ﺃﻭ ﳝﺴﻲ ﻣﺆﻣﻨ‪‬ﺎ ﻭﻳﺼﺒﺢ ﻛﺎﻓﺮ‪‬ﺍ‪ ،‬ﻳﺒﻴﻊ ﺩﻳﻨﻪ ﺑﻌﺮﺽ ﻣﻦ ﺍﻟﺪﻧﻴﺎ(()‪ ،(٥‬ﻓﻬﺬﺍ ﺍﳊﺪﻳﺚ ﺧﱪ‬

‫)‪ (١‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ‪ ،‬ﻙ‪ :‬ﺍﻟﻔﱳ ﻭﺃﺷﺮﺍﻁ ﺍﻟﺴﺎﻋﺔ‪ ،‬ﺏ‪ :‬ﻫﻼﻙ ﻫﺬﻩ ﺍﻷﻣﺔ ﺑﻌﻀﻬﻢ ﺑﺒﻌﺾ )‪.(٢٨٨٩ /٢٢١٥ /٤‬‬
‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺍﻟﺸﻴﺨﺎﻥ‪ :‬ﺍﻟﺒﺨﺎﺭﻱ ﻙ‪ :‬ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺏ‪ :‬ﺍﻟﺼﺪﻗﺔ ﻗﺒﻞ ﺍﻟﺮﺩ )‪ ،(١٣٤٥ /٥١٢ /٢‬ﻭﻣـﺴﻠﻢ ﻙ‪ :‬ﺍﻟﺰﻛـﺎﺓ‪ ،‬ﺏ‪:‬‬
‫ﺍﻟﺘﺮﻏﻴﺐ ﰲ ﺍﻟﺼﺪﻗﺔ ﻗﺒﻞ ﺃﻻ ﻳﻮﺟﺪ ﻣﻦ ﻳﻘﺒﻠﻬﺎ )‪.(١٠١١ /٧٠٠ /٢‬‬
‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺍﻟﺸﻴﺨﺎﻥ‪ ،‬ﺍﻟﺒﺨﺎﺭﻱ ﻙ‪ :‬ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﺏ‪ :‬ﻗﺼﺔ ﻳﺄﺟﻮﺝ ﻭﻣﺄﺟﻮﺝ )‪ ،(٣١٦٨ /١٢٢١ /٣‬ﻭﻣـﺴﻠﻢ ﻙ‪ :‬ﺍﻟﻔـﱳ‬
‫ﻭﺃﺷﺮﺍﻁ ﺍﻟﺴﺎﻋﺔ ﺏ‪ :‬ﺍﻗﺘﺮﺍﺏ ﺍﻟﻔﱳ ﻭﻓﺘﺢ ﺭﺩﻡ ﻳﺄﺟﻮﺝ ﻭﻣﺄﺟﻮﺝ )‪.(٢٨٨٠ /٢٢٠٨ /٤‬‬
‫)‪ (٤‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪.(٤ /١٨‬‬
‫)‪ (٥‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﻙ‪ :‬ﺍﻹﳝﺎﻥ‪ ،‬ﺏ‪ :‬ﺍﳊﺚ ﻋﻠﻰ ﺍﳌﺒﺎﺩﺭﺓ ﺑﺎﻷﻋﻤﺎﻝ ﻗﺒﻞ ﺗﻈﺎﻫﺮ ﺍﻟﻔﱳ )‪.(١١٨ /١١٠ /١‬‬
 ‫اﻟﺒﺎب اﻟﺜﺎﻧﻲ‪ :‬ﻃﺮق اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ اﻟﻤﺸﺮوﻋﺔ وﻏﯿﺮ اﻟﻤﺸﺮوﻋﺔ‬
‫‪١٤٥‬‬
‫ﳛﺬﺭ ﻣﻦ ﺗﻈﺎﻫﺮ ﺍﻟﻔﱳ ﰲ ﺁﺧﺮ ﺍﻟﺰﻣﺎﻥ ﻭﻳﺼﻒ ﺣﺎﻝ ﺍﻟﻨﺎﺱ ﻓﻴﻬﺎ ﺑﺄﻧﻪ ﻳﺼﺒﺢ ﻣﺆﻣﻨ‪‬ﺎ ﻭﳝﺴﻲ ﻛﺎﻓﺮ‪‬ﺍ‬
‫ﺃﻭ ﳝﺴﻲ ﻣﺆﻣﻨ‪‬ﺎ ﰒ ﻳﺼﺒﺢ ﻛﺎﻓﺮ‪‬ﺍ ﺩﻻﻟﺔﹰ ﻋﻠﻰ ﺷﺪﺓ ﺗﻠﻚ ﺍﻟﻔﱳ ﻭﺗﺮﺍﻛﻤﻬﺎ‪ ،‬ﻭﻓﻴﻪ ﺣﺚ ﻋﻠﻰ ﺍﳌﺒﺎﺩﺭﺓ‬
‫ﺇﱃ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ ﻗﺒﻞ ﺍﻻﻧﺸﻐﺎﻝ ‪‬ﺬﻩ ﺍﻟﻔﱳ)‪.(١‬‬

‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪.(١٣٣ /٢‬‬

 ‫اﻟﺒﺎب اﻟﺜﺎﻧﻲ‪ :‬ﻃﺮق اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ اﻟﻤﺸﺮوﻋﺔ وﻏﯿﺮ اﻟﻤﺸﺮوﻋﺔ‬
‫‪١٤٦‬‬
‫ﺍﻟﻤﺒﺤﺙ ﺍﻟﺜﺎﻨﻲ‪ :‬ﺍﻟﻨﻅﺭ ﺇﻟﻰ ﺍﻟﺴﻨﻥ ﺍﻟﻜﻭﻨﻴﺔ‪:‬‬
‫ﻭﻓﻴﻪ ﻣﻄﻠﺒﺎﻥ‪:‬‬

‫ﺍﻟﻤﻁﻠﺏ ﺍﻷﻭل‪ :‬ﻤﻌﻨﻰ ﺍﻟﻨﻅﺭ ﺇﻟﻰ ﺍﻟﺴﻨﻥ ﺍﻟﻜﻭﻨﻴﺔ‪:‬‬

‫ﺍﳊﻴﺎﺓ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﺭﺽ ﻻ ﲡﺮﻱ ﻋﺒﺜﹰﺎ‪ ،‬ﻭﻻ ﺗﺘﺤﻘﻖ ﺣﻮﺍﺩﺛﻬﺎ ﺟ‪‬ﺰﺍﻓﹰﺎ‪ ،‬ﺑﻞ ﻫﻲ ﳏﻜﻮﻣﺔ‬
‫ﺑﻨﻈﺎﻡ ﳛﺪﺩ ﻭﻳﻀﺒﻂ ﲢﺮﻛﺎﺕ ﺍﳌﺨﻠﻮﻗﺎﺕ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻨﻈﺎﻡ ﺩﻗﻴﻖ ﻭﺛﺎﺑﺖ ﻭﻣﺴﺘﻤﺮ ﻭﻋﺎﻡ ﻭﻣﻄﺮﺩ)‪،(١‬‬
‫ﻋﺒ‪‬ﺮ ﺍﻟﻘﺮﺁﻥ ﻋﻨﻪ ﺑـ)ﺍﻟﺴﻨﻦ( ﰲ ﻣﻮﺍﺿﻊ ﻛﺜﲑﺓ ﻣﻨﻬﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪É È Ç Æ Å﴿ :‬‬
‫‪ ،(٢)﴾Ò ÑÐ Ï Î ÍÌ Ë Ê‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪l kj ih g f﴿ :‬‬
‫‪ ،(٣)﴾s r q p o n m‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪¿ ¾ ½ ¼ ﴿ :‬‬
‫‪.(٤)﴾ÍÌ ËÊÉ È Ç ÆÅÄ Ã ÂÁÀ‬‬
‫ﻓﺈﺫﺍ ﻋﺮﻓﻨﺎ ﺍﻟﺴﻨﻦ ﺍﻟﻜﻮﻧﻴﺔ ﺑﺪﺭﺍﺳﺔ ﺃﻧﻮﺍﻋﻬﺎ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻓﺈﻧﻨﺎ ﺑﻼ ﺷﻚ ﻛﻮ‪‬ﻧ‪‬ﺎ‬
‫‪‬ﺎ ﻃﺮﻳﻘﺔ ﻧﺴﺘﺸﺮﻑ ‪‬ﺎ ﻣﺴﺘﻘﺒﻠﻨﺎ‪.‬‬
‫ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﻮﻧﻴﺔ ﺗﻄﻠﻖ ﰲ ﺍﻟﻠﻐﺔ ﻋﻠﻰ ﻋﺪﺓ ﻣﻌﺎﻥٍ ﻣﻨﻬﺎ‪:‬‬
‫‪ -١‬ﺍﻟﻄﺮﻳﻖ ﺍﻟﻘﻮﱘ‪.‬‬
‫‪ -٢‬ﺍﺑﺘﺪﺍﺀ ﻋﻤﻞ ﻳﻘﻮﻡ ﺑﻪ ﻣﻦ ﺑﻌﺪﻩ‪.‬‬
‫‪ -٣‬ﺍﳌﺜﺎﻝ ﺍﻟﻮﺍﺣﺪ‪.‬‬
‫‪ -٤‬ﺍﻟﺘﺒﻴﲔ)‪.(٥‬‬
‫ﺃﻣﺎ ﰲ ﺍﻻﺻﻄﻼﺡ ﻓﻬﻲ‪ :‬ﺍﻟﻄﺮﻳﻘﺔ ﺍﻹﳍﻴﺔ ﺍﻟﻘﻮﳝﺔ ﺍﳌﺘﺒﻌﺔ ﰲ ﻧﻈﺎﻡ ﺍﻟﻜﻮﻥ ﺍﶈﻜﻢ‪ ،‬ﻭﰲ ﻣﻌﺎﻣﻠﺔ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﻟﻠﺒﺸﺮ ﺑﻨﺎﺀ ﻋﻠﻰ ﺳﻠﻮﻛﻬﻢ ﻭﺃﻓﻌﺎﳍﻢ‪ ،‬ﻭﻣﺪﻯ ﺍﺗﺒﺎﻋﻬﻢ ﻟﺸﺮﻉ ﺍﷲ ﻭﺃﻧﺒﻴﺎﺋﻪ‪ ،‬ﻭﻣﺎ ﻳﺘﺮﺗﺐ‬

‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺴﻨﻦ ﺍﻹﳍﻴﺔ ﰲ ﺍﻷﻣﻢ ﻭﺍﳉﻤﺎﻋﺎﺕ ﻭﺍﻷﻓﺮﺍﺩ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ )‪.(١٦ – ٧‬‬
‫)‪ (٢‬ﺍﻷﺣﺰﺍﺏ‪.(٦٢) :‬‬
‫)‪ (٣‬ﺁﻝ ﻋﻤﺮﺍﻥ‪.(١٣٧) :‬‬
‫)‪ (٤‬ﻓﺎﻃﺮ‪.(٤٣) :‬‬
‫)‪ (٥‬ﻳﻨﻈﺮ‪ :‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ )‪ ،(٢٢٥ /١٣‬ﺗﺎﺝ ﺍﻟﻌﺮﻭﺱ )‪ ،(٢٢٨ /٣٥‬ﻣﺎﺩﺓ )ﺳﻨﻦ(‪.‬‬
 ‫اﻟﺒﺎب اﻟﺜﺎﻧﻲ‪ :‬ﻃﺮق اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ اﻟﻤﺸﺮوﻋﺔ وﻏﯿﺮ اﻟﻤﺸﺮوﻋﺔ‬
‫‪١٤٧‬‬
‫ﻋﻠﻰ ﺫﻟﻚ ﻣﻦ ﻧﺘﺎﺋﺞ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ)‪.(١‬‬
‫ﻓﺎﻟﻨﻈﺮ ﰲ ﺍﻟﺴﻨﻦ ﺍﻟﻜﻮﻧﻴﺔ ﻳﻌﲏ ﺩﺭﺍﺳﺘﻬﺎ ﻭﺗﺘﺒﻌﻬﺎ‪ ،‬ﻭﺍﺳﺘﻨﺒﺎﻁ ﺃﺩﻟﺘﻬﺎ ﻭﻧﺘﺎﺋﺠﻬﺎ ﻭﻋﻮﺍﻗﺒﻬﺎ‪.‬‬

‫ﺍﻟﻤﻁﻠﺏ ﺍﻟﺜﺎﻨﻲ‪ :‬ﺃﻤﺜﻠﺔ ﻋﻠﻰ ﺍﻟﺴﻨﻥ ﺍﻟﻜﻭﻨﻴﺔ ﻭﺃﺩﻟﺘﻬﺎ‪:‬‬

‫ﺍﻟﺴﻨﻦ ﺍﻟﻜﻮﻧﻴﺔ ﻻ ﺃﺣﺪ ﻳﺴﺘﻄﻴﻊ ﺗﻐﻴﲑ ﺷﻲﺀٍ ﻣﻨﻬﺎ‪ ،‬ﻓﻬﻲ ﺛﺎﺑﺘﺔ‪ ،‬ﻭﺃﺣﻜﺎﻣﻬﺎ ﺳﺎﺭﻳﺔ ﻋﻠﻰ ﲨﻴﻊ‬
‫ﺍﳊﻮﺍﺩﺙ ﻭﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﱵ ﲢﻜﻤﻬﺎ‪ ،‬ﻭﺩﻟﻴﻞ ﺫﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪É È ÇÆ Å Ä Ã Â﴿ :‬‬
‫‪ ،(٢)﴾Ì Ë Ê‬ﺇﻻ ﺃﻥ ﺍﷲ ﺃﻋﻄﻰ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻘﺪﺭﺓ ﺇﱃ ﺍﻟﺘﻮﺻﻞ ﺇﱃ ﺗﻔﺎﺻﻴﻞ ﻫﺬﻩ ﺍﻟﺴﻨﻦ ﻋﻦ‬
‫ﻃﺮﻳﻖ ﺍﳌﺸﺎﻫﺪﺓ ﻭﺍﻟﻨﻈﺮ‪ ،‬ﻭﺍﻟﺘﺄﻣﻞ ﻭﺍﺳﺘﺨﻼﺹ ﺍﻟﻨﺘﺎﺋﺞ)‪ ،(٣‬ﻳﻘﻮﻝ ﺗﻌﺎﱃ‪¸ ¶ µ﴿ :‬‬
‫‪Ä ÃÂ Á À ¿ ¾ ½ ¼ » º ¹‬‬
‫‪.(٤)﴾Å‬‬
‫ﻛﻤﺎ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﺃﺭﺷﺪ ﺇﱃ ﻛﺜﲑ ﻣﻦ ﻫﺬﻩ ﺍﻟﺴﻨﻦ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﺑﻄﺮﻳﻘﺔ ﻣﺒﺎﺷﺮﺓ‬
‫ﺑﺬﻛﺮ ﻟﻔﻆ )ﺍﻟﺴﻨﺔ(‪ ،‬ﻭﺑﻄﺮﻳﻘﺔ ﻏﲑ ﻣﺒﺎﺷﺮﺓ ﻛﺄﻥ ﻳﻌﱪ ﻋﻦ ﺳﻨﺘﻪ ﺑﺘﺼﻮﻳﺮ ﻧﺘﻴﺠﺔ ﻣﻌﻴﻨﺔ ﺑﻨﺎﺀ ﻋﻠﻰ‬
‫ﻭﺻﻒ ﻣﻌﲔ ﺃﻭ ﺳﺒﺐ ﺃﻭ ﺷﺮﻁ ﻣﻌﻴﻨﲔ)‪ ،(٥‬ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ‪¸¶ µ´ ³﴿ :‬‬
‫‪.(٦)﴾» º¹‬‬

‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ )‪ ،(٢٣ /١‬ﺍﻟﺴﻨﻦ ﺍﻹﳍﻴﺔ ﰲ ﺍﻷﻣﻢ ﻭﺍﳉﻤﺎﻋﺎﺕ ﻭﺍﻷﻓﺮﺍﺩ ﰲ ﺍﻟﺸﺮﻳﻌﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ )ﺹ‪.(١٣ :‬‬
‫)‪ (٢‬ﻓﺎﻃﺮ‪.(٤٣) :‬‬
‫)‪ (٣‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺴﻨﻦ ﺍﻹﳍﻴﺔ ﰲ ﺍﻷﻣﻢ ﻭﺍﳉﻤﺎﻋﺎﺕ )ﺹ‪.(١٠ :‬‬
‫)‪ (٤‬ﺍﻟﻨﺤﻞ‪.(٧٨) :‬‬
‫)‪ (٥‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺴﻨﻦ ﺍﻹﳍﻴﺔ ﰲ ﺍﻷﻣﻢ ﻭﺍﳉﻤﺎﻋﺎﺕ )ﺹ‪.(١٦ :‬‬
‫)‪ (٦‬ﺍﻷﻋﺮﺍﻑ‪.(١٠١) :‬‬
 ‫اﻟﺒﺎب اﻟﺜﺎﻧﻲ‪ :‬ﻃﺮق اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ اﻟﻤﺸﺮوﻋﺔ وﻏﯿﺮ اﻟﻤﺸﺮوﻋﺔ‬
‫‪١٤٨‬‬
‫ﻣﻦ ﺃﻣﺜﻠﺔ ﻫﺬﻩ ﺍﻟﺴﻨﻦ‪:‬‬
‫ﺳﻨﺔ ﺍﻟﺘﺪﺍﻭﻝ‪ :‬ﻫﻲ ﻣﺪﺍﻭﻟﺔ ﺍﷲ ﺗﻌﺎﱃ ﻷﺣﻮﺍﻝ ﺍﻟﻨﺎﺱ ﻣﻦ ﺷﺪ‪‬ﺓ ﺇﱃ ﺭﺧﺎﺀ‪ ،‬ﺃﻭ ﻣﻦ ﺭﺧﺎﺀ ﺇﱃ‬
‫ﺷﺪﺓ‪ ،‬ﻭﻣﻦ ﻧﺼﺮ ﺇﱃ ﻫﺰﳝﺔ ﺃﻭ ﺍﻟﻌﻜﺲ‪ ،‬ﺃﻭ ﺍﻧﺘﻘﺎﻝ ﺷﻌﻠﺔ ﺍﳊﻀﺎﺭﺓ ﻣﻦ ﺃﻣﺔ ﺇﱃ ﺃﻣﺔ ﺃﺧﺮﻯ)‪.(١‬‬
‫ﻳﻘﻮﻝ ﺗﻌﺎﱃ‪» º ¹ ¸ ¶ µ ´ ³ ² ± °﴿ :‬‬
‫¼½¾ ¿‪.(٢)﴾ÁÀ‬‬
‫ﺳﻨﺔ ﺍﻻﺑﺘﻼﺀ‪ :‬ﻫﻲ ﺍﳊﻮﺍﺩﺙ ﺍﻟﱵ ﺗﻨـﺰﻝ ﺑﺎﻹﻧﺴﺎﻥ ﰲ ﺍﻟﺸﺪﺓ ﺃﻭ ﺍﻟﺮﺧﺎﺀ؛ ﻟﻐﺮﺽ ﺍﻻﺧﺘﺒﺎﺭ‬
‫ﻭﺍﻻﻣﺘﺤﺎﻥ)‪ ،(٣‬ﻳﻘﻮﻝ ﺗﻌﺎﱃ‪.(٤)﴾ÔÓ Ò Ñ﴿ :‬‬
‫ﺳﻨﺔ ﺍﻟﺘﺪﺍﻓﻊ‪ :‬ﺍﻟﺘﺪﺍﻓﻊ ﺑﲔ ﺍﳊﻖ ﻭﺍﻟﺒﺎﻃﻞ ﻳﻌﲏ ﺗﻨﺤﻴﺔ ﺃﺣﺪﳘﺎ ﺃﻭ ﺇﺯﺍﻟﺘﻪ ﻭﳏﻮﻩ ﺑﺎﻟﻘﻮﺓ ﻋﻨﺪ‬
‫ﺍﻻﻗﺘﻀﺎﺀ)‪ ،(٥‬ﻭﺍﻟﺘﺪﺍﻓﻊ ﻣﻦ ﻣﻈﺎﻫﺮ ﺭﲪﺔ ﺍﷲ‪ ،‬ﻓﺒﻪ ﻳﻈﻬﺮ ﺍﳊﻖ ﻭﻳﻌﻠﻮ ﺍﳋﲑ)‪ ،(٦‬ﻳﻘﻮﻝ ﺗﻌﺎﱃ‪:‬‬
‫﴿¡ ‪.(٧)﴾¨§¦¥ ¤ £¢‬‬
‫ﺳﻨﺔ ﺍﳉﺰﺍﺀ ﻣﻦ ﺟﻨﺲ ﺍﻟﻌﻤﻞ‪ :‬ﻫﺬﻩ ﺍﻟﺴﻨﺔ ﻣﺴﺘﻨﺒﻄﺔ ﻣﻦ ﻛﺜﲑ ﻣﻦ ﻧﺼﻮﺹ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪،‬‬
‫ﻭﺗﻌﲏ ﺃﻥ ﺟﺰﺍﺀ ﺍﻟﻌﻤﻞ ﻳﻜﻮﻥ ﳑﺎﺛﻼﹰ ﳉﻨﺲ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﻣﻦ ﺧﲑ ﺃﻭ ﺷﺮ‪ ،‬ﻓﻤﻦ ﺳﺘﺮ ﻣﺴﻠﻤ‪‬ﺎ ﺳﺘﺮﻩ‬
‫ﺍﷲ‪ ،‬ﻭﻣﻦ ﻧﻔﱠﺲ ﻋﻦ ﻣﺴﻠﻢ ﻛﺮﺑﺔ ﻣﻦ ﻛﺮﺏ ﺍﻟﺪﻧﻴﺎ ﻧﻔﱠﺲ ﺍﷲ ﻋﻨﻪ ﻣﻦ ﻛﺮﺏ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻭﻣﻦ‬
‫ﺗﺘﺒﻊ ﻋﻮﺭﺓ ﺃﺧﻴﻪ ﺗﺘﺒﻊ ﺍﷲ ﻋﻮﺭﺗﻪ‪ ،‬ﻓﻬﺬﻩ ﺍﻟﺴﻨﺔ ﺗﻌﲏ ﺇﳊﺎﻕ ﺍﻟﻨﻈﲑ ﺑﻨﻈﲑﻩ‪ ،‬ﻭﺍﻋﺘﺒﺎﺭ ﺍﳌﺜﻞ ﺑﺎﳌﺜﻞ)‪،(٨‬‬

‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺴﻨﻦ ﺍﻹﳍﻴﺔ ﰲ ﻗﻴﺎﻡ ﺍﻷﻣﻢ ﻭﺳﻘﻮﻃﻬﺎ )ﺹ‪ ،(١٣ :‬ﺍﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ ‪ -‬ﺭﺳﺎﻟﺔ ﻣﺎﺟﺴﺘﲑ‬
‫‪) -‬ﺹ‪.(١٥١ :‬‬
‫)‪ (٢‬ﺁﻝ ﻋﻤﺮﺍﻥ‪.(١٤٠) :‬‬
‫)‪ (٣‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺴﻨﻦ ﺍﻹﳍﻴﺔ ﰲ ﺍﻷﻣﻢ ﻭﺍﳉﻤﺎﻋﺎﺕ ﻭﺍﻷﻓﺮﺍﺩ )ﺹ‪.(٨١ :‬‬
‫)‪ (٤‬ﺍﻷﻧﺒﻴﺎﺀ‪.(٣٥) :‬‬
‫)‪ (٥‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺴﻨﻦ ﺍﻹﳍﻴﺔ ﰲ ﺍﻷﻣﻢ ﻭﺍﳉﻤﺎﻋﺎﺕ ﻭﺍﻷﻓﺮﺍﺩ )ﺹ‪.(٤٥ :‬‬
‫)‪ (٦‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺴﻨﻦ ﺍﻹﳍﻴﺔ ﰲ ﻗﻴﺎﻡ ﺍﻷﻣﻢ ﻭﺳﻘﻮﻃﻬﺎ )ﺹ‪.(٦٠ :‬‬
‫)‪ (٧‬ﺍﻟﺒﻘﺮﺓ‪.(٢٥١) :‬‬
‫)‪ (٨‬ﻳﻨﻈﺮ‪ :‬ﺇﻋﻼﻡ ﺍﳌﻮﻗﻌﲔ )‪.(١٩٦ /١‬‬
 ‫اﻟﺒﺎب اﻟﺜﺎﻧﻲ‪ :‬ﻃﺮق اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ اﻟﻤﺸﺮوﻋﺔ وﻏﯿﺮ اﻟﻤﺸﺮوﻋﺔ‬
‫‪١٤٩‬‬
‫ﻭﻣﻦ ﺍﻟﻨﺼﻮﺹ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺴﻨﺔ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪¿ ¾ ½ ¼ »﴿ :‬‬
‫‪ ،(١)﴾À‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪.(٢)﴾¾ ½ ¼» º ¹ ¸﴿ :‬‬
‫ﻓﻬﺬﻩ ﺍﻟﺴﻨﻦ ﻭﻏﲑﻫﺎ ﺇﺫﺍ ﺗﺘﺒﻌﻬﺎ ﺍﻹﻧﺴﺎﻥ ﺑﺪﺭﺍﺳﺔ ﺃﺣﻮﺍﳍﺎ ﻭﻣﺴﺒﺒﺎ‪‬ﺎ ﻭﻧﺘﺎﺋﺠﻬﺎ‪ ،‬ﻓﺈ‪‬ﺎ ﺗﺪﻟﱡﻪ‬
‫ﺑﻼ ﺷﻚ ﻋﻠﻰ ﺑﻌﺾ ﻣﺎ ﻳ‪‬ﻜﻨ‪‬ﻪ ﺍﳌﺴﺘﻘﺒﻞ ﻣﻦ ﺃﺣﺪﺍﺙ ﺑﻄﺮﻳﻖ ﺍﻻﻋﺘﺒﺎﺭ ﻭﺍﻟﻨﻈﺮ ﰲ ﺍﻷﻭﺻﺎﻑ‪.‬‬

‫)‪ (١‬ﺍﻟﺒﻘﺮﺓ‪.(١٥٢) :‬‬

‫)‪ (٢‬ﻏﺎﻓﺮ‪.(٤٠) :‬‬
 ‫اﻟﺒﺎب اﻟﺜﺎﻧﻲ‪ :‬ﻃﺮق اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ اﻟﻤﺸﺮوﻋﺔ وﻏﯿﺮ اﻟﻤﺸﺮوﻋﺔ‬
‫‪١٥٠‬‬
‫ﺍﻟﻤﺒﺤﺙ ﺍﻟﺜﺎﻟﺙ‪ :‬ﺍﻟﻭﺴﺎﺌل ﺍﻟﺘﺠﺭﻴﺒﻴﺔ ﻭﺍﻟﻌﻠﻤﻴﺔ‪:‬‬
‫ﻟﻘﺪ ﺟﺎﺀ ﺍﻹﺳﻼﻡ ﺩﺍﻋﻴ‪‬ﺎ ﺇﱃ ﺍﻟﻌﻠﻢ‪ ،‬ﻧﺎﺑﺬﹰﺍ ﺍﻟﺘﺨﺒﻂ ﻭﺍﳉﻬﻞ‪ ،‬ﻓﻜﺎﻥ ﺃﻭﻝ ﻣﺎ ﻧﺰﻝ ﺑﻪ ﺍﻟﻘﺮﺁﻥ‬
‫ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﻟﻌﻠﻢ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪X W V U T S R Q P O N M L K﴿ :‬‬
‫‪ ،(١)﴾c b a ` _ ^ ] \ [ Z Y‬ﻭﺩﻋﻮﺓ ﺍﻹﺳﻼﻡ ﺇﱃ ﺍﻟﻌﻠﻢ ﻻ ﲣﺘﺺ ﺑﺎﻟﻌﻠﻢ‬
‫ﺍﻟﺸﺮﻋﻲ ﻓﺤﺴﺐ‪ ،‬ﺑﻞ ﺗﺸﻤﻞ ﻛﻞ ﻋﻠﻢ ﻓﻴﻪ ﻧﻔﻊ ﻟﻺﺳﻼﻡ ﻭﺍﳌﺴﻠﻤﲔ‪ ،‬ﻣﻦ ﻋﻠﻮﻡ ﻧﻈﺮﻳﺔ‪ ،‬ﺃﻭ‬
‫ﺗﻄﺒﻴﻘﻴﺔ ﲡﺮﻳﺒﻴﺔ‪ ،‬ﻗﺎﺋﻤﺔ ﻋﻠﻰ ﺍﳌﻼﺣﻈﺔ ﻭﺍﻻﺳﺘﻜﺸﺎﻑ ﻓﻤﺎ ﺃﺛﺒﺘﺖ ﺍﻟﺘﺠﺮﺑﺔ ﻧﻔﻌﻪ ﻓﻬﻮ ﻣﻄﻠﻮﺏ‬
‫ﺷﺮﻋ‪‬ﺎ‪ ،‬ﻭﻣﺎ ﺃﺛﺒﺘﺖ ﺿﺮﺭﻩ ﻓﻬﻮ ﻣﺮﻓﻮﺽ ﻣﻨﻬﻲ ﻋﻨﻪ ﺷﺮﻋ‪‬ﺎ‪ ،‬ﻭﻗﺪ ﺟﺎﺀﺕ ﺃﺣﺎﺩﻳﺚ ﻛﺜﲑﺓ ﻟﻠﺪﻻﻟﺔ‬
‫ﻋﻠﻰ ﺇﻗﺮﺍﺭ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﻭﻣﻨﻬﺎ ﺃﻥ ﺍﻟﻨﱯ ‪ ‬ﻣﺮ‪ ‬ﺑﻘﻮﻡ ﻳ‪‬ﻠﻘﱢﺤﻮﻥ ﻓﻘﺎﻝ‪)) :‬ﻟﻮ ﱂ ﺗﻔﻌﻠﻮﺍ‬
‫ﻟﹶﺼ‪‬ﻠﹸﺢ ﻗﺎﻝ‪ :‬ﻓﺨﺮﺝ ﺷﻴﺼ‪‬ﺎ‪ ،‬ﻓﻤﺮ ‪‬ﻢ ﻓﻘﺎﻝ‪ :‬ﻣﺎ ﻟﻨﺨﻠﻜﻢ؟ ﻗﺎﻟﻮﺍ‪ :‬ﻗﻠﺖ ﻛﺬﺍ ﻭﻛﺬﺍ‪ ،‬ﻗﺎﻝ‪ :‬ﺃﻧﺘﻢ‬
‫ﺃﻋﻠﻢ ﺑﺄﻣﺮ ﺩﻧﻴﺎﻛﻢ(()‪ ،(٢‬ﻓﻬﺬﺍ ﺍﳊﺪﻳﺚ ﻓﻴﻪ ﺇﻗﺮﺍﺭ ﺑﺎﻟﻌﻠﻢ ﺍﻟﺘﺠﺮﻳﱯ ﻭﺫﻟﻚ ﰲ ﻗﻮﻟﻪ ‪) :‬ﺃﻧﺘﻢ ﺃﻋﻠﻢ‬
‫ﺑﺄﻣﺮ ﺩﻧﻴﺎﻛﻢ( ﺃﻱ ﺃﻧﺘﻢ ﺃﻛﺜﺮ ﺩﺭﺍﻳﺔ ﲟﺎ ﲤﺎﺭﺳﻮﻥ ﻣﻦ ﲡﺎﺭﺏ ﻭﻋﻠﻮﻡ ﺩﻧﻴﻮﻳﺔ‪ ،‬ﺗﺴﺘﺨﻠﺼﻮﻥ ﻣﻨﻬﺎ ﻣﺎ‬
‫ﻳﻨﻔﻌﻜﻢ ﰲ ﺃﻣﻮﺭ ﻣﻌﺎﺷﻜﻢ‪.‬‬
‫ﻭﺇﻧﻪ ﳌﹼﺎ ﻛﺎﻥ ﺍﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ ﻋﻠﻢ ﻳﺘﺪﺍﺧﻞ ﺑﺸﱴ ﺍﳉﻮﺍﻧﺐ ﺍﻟﺴﻴﺎﺳﻴﺔ ﻭﺍﻻﻗﺘﺼﺎﺩﻳﺔ‪،‬‬
‫ﻭﺍﻟﻌﺴﻜﺮﻳﺔ‪ ،‬ﻭﺍﻟﺘﻌﻠﻴﻤﻴﺔ‪ ،‬ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﺍﻟﺘﻜﻨﻮﻟﻮﺟﻴﺔ ﻭﻏﲑﻫﺎ‪ ،‬ﻓﺒﻨﺎﺀً ﻋﻠﻰ ﺫﻟﻚ ﺳﺘﺘﻨﻮﻉ‬
‫ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻟﺘﺠﺎﺭﺏ ﺍﻻﺳﺘﺸﺮﺍﻓﻴﺔ ﺣﺴﺐ ﻫﺬﺍ ﺍﻟﺘﺪﺍﺧﻞ‪ ،‬ﻓﻘﺪ ﺃﺻﺒﺢ ﺍﺳﺘﺸﺮﺍﻑ‬
‫ﺍﳌﺴﺘﻘﺒﻞ ﻋﻠﻤ‪‬ﺎ ﻭﻓﻨ‪‬ﺎ ﻣﺘﺨﺼﺼ‪‬ﺎ ﻟﻪ ﻣﻨﺎﻫﺠﻪ ﻭﺃﺳﺎﻟﻴﺒﻪ‪ ،‬ﻭﺃﳕﺎﻃﻪ ﺍﶈﺪﺩﺓ‪.‬‬
‫ﻭﻗﺪ ﲢﺪﺩﺕ ﺃﳕﺎﻁ ﺍﻟﺒﺤﺚ ﰲ ﺍﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ ﻋﻠﻰ ﺃﺭﺑﻌﺔ ﺟﻮﺍﻧﺐ ﺭﺋﻴﺴﺔ ﻫﻲ‪:‬‬
‫ﺍﳉﺎﻧﺐ ﺍﻷﻭﻝ‪ :‬ﺍﻟﻨﻤﻂ ﺍﳊﺪﺳﻲ‪ :‬ﻫﺬﺍ ﺍﻟﻨﻤﻂ ﻳﻘﻮﻡ ﻋﻠﻰ ﺍﳋﱪﺓ ﺍﻟﺬﺍﺗﻴﺔ ﻟﻠﺒﺎﺣﺚ‪ ،‬ﺣﻴﺚ ﳛﺎﻭﻝ‬
‫ﺍﻟﺘﻌﺮﻑ ﻋﻠﻰ ﺍﻟﺘﻔﺎﻋﻼﺕ ﻭﺍﻟﺘﺸﺎﺑﻜﺎﺕ ﺍﻟﱵ ﺗﺆﺩﻱ ﺇﱃ ﺻﻮﺭﺓ ﻣﻌﻴﻨﺔ ﻳﺘﻮﻗﻌﻬﺎ ﺍﻟﺒﺎﺣﺚ ﺳﻠﻔﹰﺎ ﺩﻭﻥ‬
‫ﺃﻥ ﻳﺪﻋﻲ ﺇﺛﺒﺎ‪‬ﺎ‪ ،‬ﻓﻬﻮ ﳕﻂ ﻳ‪‬ﻘﺪ‪‬ﺭ ﻓﻴﻪ ﺍﻟﺒﺎﺣﺚ ﻣﺎ ﻳﺮﺍﻩ ﻣﻦ ﺃﻓﻜﺎﺭ ﻭﻧﻈﺮﻳﺎﺕ‪ ،‬ﳝﻜﻦ ﺃﻥ ﺗﻠﺨﺺ ﺃﻭ‬
‫ﺗﻌﱪ ﻋﻦ ﻣﺼﺎﱀ ﳏﺪﺩﺓ‪.‬‬

‫)‪ (١‬ﺍﻟﻌﻠﻖ! )‪.(٣ -١‬‬

‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ‪ ،‬ﻙ‪ :‬ﺍﻟﻔﻀﺎﺋﻞ‪ ،‬ﺏ‪ :‬ﻭﺟﻮﺏ ﺍﻣﺘﺜﺎﻝ ﻣﺎ ﻗﺎﻟﻪ ﺷﺮﻋ‪‬ﺎ ﺩﻭﻥ ﻣﺎ ﺫﻛﺮﻩ ‪ ‬ﻣﻦ ﻣﻌﺎﻳﺶ ﺍﻟﺪﻧﻴﺎ ﻋﻠـﻰ ﺳـﺒﻴﻞ‬
‫ﺍﻟﺮﺃﻱ )‪.(٢٣٦٣ /١٨٣٦ /٤‬‬
 ‫اﻟﺒﺎب اﻟﺜﺎﻧﻲ‪ :‬ﻃﺮق اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ اﻟﻤﺸﺮوﻋﺔ وﻏﯿﺮ اﻟﻤﺸﺮوﻋﺔ‬
‫‪١٥١‬‬
‫ﺍﳉﺎﻧﺐ ﺍﻟﺜﺎﱐ‪ :‬ﺍﻟﻨﻤﻂ ﺍﻻﺳﺘﻄﻼﻋﻲ )ﺍﻻﺳﺘﻜﺸﺎﰲ(‪ :‬ﻫﺬﺍ ﺍﻟﻨﻤﻂ ﻳﻬﺪﻑ ﺇﱃ ﺍﺳﺘﻜﺸﺎﻑ ﺻﻮﺭﺓ‬
‫ﺍﳌﺴﺘﻘﺒﻞ ﺍﳌﺘﻮﻗﻊ‪ ،‬ﺃﻭ ﺍﶈﺘﻤﻞ‪ ،‬ﺃﻭ ﺍﳌﻤﻜﻦ ﲢﻘﻴﻘﻪ ﻋﻦ ﻃﺮﻳﻖ ﳕﻮﺫﺝ ﺻﺮﻳﺢ ﻟﻠﻌﻼﻗﺎﺕ‬
‫ﻭﺍﻟﺘﺸﺎﺑﻜﺎﺕ‪ ،‬ﻭﻫﻮ ﺃﻛﺜﺮ ﻣﻮﺿﻮﻋﻴﺔ ﻣﻦ ﺍﻟﻨﻤﻂ ﺍﻟﺴﺎﺑﻖ؛ ﻷﻧﻪ ﻳﻌﺘﻤﺪ ﻋﻠﻰ ﻗﺎﻋﺪﺓ ﻣﻦ ﺍﻟﺒﻴﺎﻧﺎﺕ‪،‬‬
‫ﻭﺍﳌﻌﻠﻮﻣﺎﺕ ﺫﺍﺕ ﺍﻟﻄﺎﺑﻊ ﺍﻟﻜﻴﻔﻲ‪ ،‬ﻭﺍﻟﻜﻤﻲ‪‬؛ ﳑﺎ ﻳﺴﺘﻠﺰﻡ ﺍﻻﺳﺘﻌﺎﻧﺔ ﺑﺄﺳﺎﻟﻴﺐ ﺍﻟﺘﺤﻠﻴﻞ ﺍﻟﺮﻳﺎﺿﻴﺔ‪،‬‬
‫ﻭﺍﻹﺣﺼﺎﺋﻴﺔ‪ ،‬ﻭﺃﺳﻠﻮﺏ ﲢﻠﻴﻞ ﺍﻟﻨﻈﻢ ﻭﲝﻮﺙ ﺍﻟﻌﻤﻠﻴﺎﺕ‪.‬‬
‫ﺍﳉﺎﻧﺐ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻨﻤﻂ ﺍﳌﻌﻴﺎﺭﻱ )ﺍﻻﺳﺘﻬﺪﺍﰲ(‪ :‬ﻫﺬﺍ ﺍﻟﻨﻤﻂ ﻳﻨﻄﻠﻖ ﻣﻦ ﺍﻟﺘﻮﺟﻪ ﺍﻟﺬﺍﰐ ﻟﻠﺒﺎﺣﺚ‪،‬‬
‫ﻟﻜﻨﻪ ﻳﺴﺘﻔﻴﺪ ﻣﻦ ﳐﺘﻠﻒ ﺍﻹﺿﺎﻓﺎﺕ ﺍﳌﻨﻬﺠﻴﺔ ﺍﻟﱵ ﺍﺳﺘﺤﺪﺛﺘﻬﺎ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺘﺠﺮﻳﺒﻴﺔ ﺍﻟﺘﻄﺒﻴﻘﻴﺔ‪ ،‬ﻣﻊ‬
‫ﻋﺪﻡ ﺇﻏﻔﺎﻝ ﺍﳋﱪﺍﺕ‪ ،‬ﻭﺍﻻﺳﺘﺒﺼﺎﺭﺍﺕ‪ ،‬ﻭﻳﺘﻤﻴﺰ ﻫﺬﺍ ﺍﻟﻨﻤﻂ ﺑﺎﻟﺘﺪﺍﺧﻞ ﺍﻟﻮﺍﻋﻲ ﻣﻦ ﺃﺟﻞ ﺗﻐﻴﲑ‬
‫ﺍﳌﺴﺎﺭﺍﺕ ﺍﳌﺴﺘﻘﺒﻠﻴﺔ ﻟﻠﻈﻮﺍﻫﺮ ﺍﳌﺪﺭﻭﺳﺔ ﰲ ﺿﻮﺀ ﺃﻫﺪﺍﻑ ﳏﺪﺩﺓ ﺳﻠﻔﹰﺎ‪.‬‬
‫ﺍﳉﺎﻧﺐ ﺍﻟﺮﺍﺑﻊ‪ :‬ﳕﻂ ﺍﻷﻧﺴﺎﻕ ﺍﻟﻜﻠﻴﺔ‪ :‬ﻫﺬﺍ ﺍﻟﻨﻤﻂ ﳚﻤﻊ ﺑﲔ ﺍﻟﻨﻤﻂ ﺍﻻﺳﺘﻄﻼﻋﻲ‬
‫)ﺍﻻﺳﺘﺸﻜﺎﰲ(‪ ،‬ﻭﺍﳌﻌﻴﺎﺭﻱ )ﺍﻻﺳﺘﻬﺪﺍﰲ(‪ ،‬ﺣﻴﺚ ﻳﻌﺘﻤﺪ ﻋﻠﻰ ﺍﻟﺘﻔﺎﻋﻞ ﺑﲔ ﻣﺎﺿﻲ ﺍﻟﻈﺎﻫﺮﺓ‬
‫ﺍﳌﺪﺭﻭﺳﺔ‪ ،‬ﻭﻻ ﻳﺘﺠﺎﻫﻞ ﺍﻷﺳﺒﺎﺏ ﺍﳌﻮﺿﻮﻋﻴﺔ ﺍﻟﱵ ﺗﻔﺮﺽ ﻧﻔﺴﻬﺎ)‪.(١‬‬

‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﳌﺴﺘﻘﺒﻠﻴﺔ )ﻣﻨﻈﻮﺭ ﺗﺮﺑﻮﻱ( )ﺹ‪ ،(٥٢-٥١ :‬ﺃﺳﺎﻟﻴﺐ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﳌﺴﺘﻘﺒﻠﻴﺔ )ﺹ‪.(٧٧-٧٦ :‬‬
 ‫اﻟﺒﺎب اﻟﺜﺎﻧﻲ‪ :‬ﻃﺮق اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ اﻟﻤﺸﺮوﻋﺔ وﻏﯿﺮ اﻟﻤﺸﺮوﻋﺔ‬
‫‪١٥٢‬‬
‫ﺍﻟﻤﺒﺤﺙ ﺍﻟﺭﺍﺒﻊ‪ :‬ﺍﻟﺭﺅﻴﺎ ﺍﻟﺼﺎﻟﺤﺔ‪:‬‬
‫ﺇﻥ ﻣﻦ ﲨﻠﺔ ﻧﻌﻢ ﺍﷲ ﻋﻠﻰ ﻋﺒﺎﺩﻩ ﺍﻟﺮﺅﻳﺎ ﺍﻟﺼﺎﳊﺔ ﳌﺎ ﲢﻤﻠﻪ ﻣﻦ ﺑﺸﺎﺭﺓ ﻟﻠﻤﺘﻘﲔ‪ ،‬ﻭﺗﻨﺒﻴﻪ‬
‫ﻟﻠﻐﺎﻓﻠﲔ‪ ،‬ﻭﺣﺠﺔ ﻋﻠﻰ ﺍﳌﻌﺎﻧﺪﻳﻦ‪ ،‬ﻭﻧﺬﻳﺮ ﻟﻠﻤﻌﺮﺿﲔ)‪.(١‬‬
‫ﻓﺎﻟﺮﺅﻳﺎ ﺍﻟﺼﺎﳊﺔ ﻣﻦ ﺑﻘﺎﻳﺎ ﺍﻟﻨﺒﻮﺓ ﺍﻟﱵ ﻗﺎﻝ ﻋﻨﻬﺎ ﺍﻟﺮﺳﻮﻝ ‪)) :‬ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ‪ ،‬ﺇﻧﻪ ﱂ ﻳﺒﻖ ﻣﻦ‬
‫ﻣﺒﺸﺮﺍﺕ ﺍﻟﻨﺒﻮﺓ ﺇﻻ ﺍﻟﺮﺅﻳﺎ ﺍﻟﺼﺎﳊﺔ ﻳﺮﺍﻫﺎ ﺍﳌﺴﻠﻢ‪ ،‬ﺃﻭ ﺗ‪‬ﺮﻯ ﻟﻪ(()‪.(٢‬‬
‫ﻭﺍﻟﺮﺅﻳﺎ ﰲ ﺍﻟﻠﻐﺔ‪ :‬ﻣﺎ ﻳ‪‬ﺮﻯ ﰲ ﺍﳌﻨﺎﻡ)‪.(٣‬‬
‫ﺃﻣﺎ ﰲ ﺍﻻﺻﻄﻼﺡ‪ :‬ﻓﻬﻲ »ﺃﻣﺜﺎﻝ ﻣﻀﺮﻭﺑﺔ ﻳﻀﺮ‪‬ﺎ ﺍﳌﻠﻚ ﺍﻟﺬﻱ ﻗﺪ ﻭﻛﻠﻪ ﺍﷲ ﺑﺎﻟﺮﺅﻳﺎ؛‬
‫ﻟﻴﺴﺘﺪﻝ ﺍﻟﺮﺍﺋﻲ ﲟﺎ ﺿﺮﺏ ﻟﻪ ﻣﻦ ﺍﳌﺜﻞ ﻋﻠﻰ ﻧﻈﲑﻩ ﻭﻳﻌﱪ ﻣﻨﻪ ﺇﱃ ﺷﺒﻬﻪ«)‪.(٤‬‬
‫ﻭﺍﻟﺮﺅﻳﺎ ﻣﺮﺍﺩﻓﺔ ﻟﻠﺤﻠﻢ؛ ﺇﻻ ﺃﻥ ﺍﳊﻠﻢ ﻏﻠﺐ ﻋﻠﻰ ﻣﺎ ﻳﺮﺍﻩ ﺍﻟﻨﺎﺋﻢ ﻣﻦ ﺍﻟﺸﺮ‪ ،‬ﻭﺍﻟﺮﺅﻳﺎ ﻋﻠﻰ ﻣﺎ‬
‫ﻳﺮﺍﻩ ﻣﻦ ﺍﳋﲑ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺘﻔﺮﻳﻖ ﻣﻦ ﺳﻨﻦ ﺍﻟﺸﺎﺭﻉ ﻟﻠﻔﺼﻞ ﺑﲔ ﺍﳊﻖ ﻭﺍﻟﺒﺎﻃﻞ‪ ،‬ﻓﻜﺄﻧﻪ ﻛﺮﻩ ﺃﻥ‬
‫ﻳﺴﻤﻰ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺍﷲ ﻭﻣﺎ ﻛﺎﻥ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﺑﺎﺳﻢ ﻭﺍﺣﺪ)‪.(٥‬‬
‫ﻭﻫﺬﺍ ﺍﻟﺘﻔﺮﻳﻖ ﻭﺭﺩ ﰲ ﺣﺪﻳﺚ ﻟﻠﻨﱯ ‪ ‬ﻗﺎﻝ‪)) :‬ﺍﻟﺮﺅﻳﺎ ﺍﻟﺼﺎﺩﻗﺔ ﻣﻦ ﺍﷲ‪ ،‬ﻭﺍﳊﻠﻢ ﻣﻦ‬
‫ﺍﻟﺸﻴﻄﺎﻥ(()‪.(٦‬‬
‫ﻭﺍﻟﺮﺅﻳﺎ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ ﻭﺭﺩ ﺫﻛﺮﻫﺎ ﰲ ﺍﻟﺴﻨﺔ ﰲ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ ‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ‬
‫ﺭﺳﻮﻝ ﺍﷲ ‪)) :‬ﻭﺍﻟﺮﺅﻳﺎ ﺛﻼﺛﺔ‪ ،‬ﻓﺮﺅﻳﺎ ﺻﺎﳊﺔ ﺑﺸﺮﻯ ﻣﻦ ﺍﷲ‪ ،‬ﻭﺭﺅﻳﺎ ﲢﺰﻳﻦ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ‪،‬‬
‫ﻭﺭﺅﻳﺎ ﻣﺎ ﳛﺪﺙ ﺍﳌﺮﺀ ﻧﻔﺴﻪ‪ ،‬ﻓﺈﻥ ﺭﺃﻯ ﺃﺣﺪﻛﻢ ﻣﺎ ﻳﻜﺮﻩ ﻓﻠﻴﺼﻞﱢ ﻭﻻ ﳛﺪﺙ ‪‬ﺎ ﺍﻟﻨﺎﺱ(()‪.(٧‬‬
‫ﻭﻣﻌﲎ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺃﻥ ﺍﻟﻨﺎﺱ ﰲ ﺍﻟﺮﺅﻳﺎ ﻋﻠﻰ ﺛﻼﺙ ﺩﺭﺟﺎﺕ‪:‬‬

‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺮﺅﻯ ﻭﺍﻷﺣﻼﻡ ﰲ ﺳﻨﻪ ﻫﺎﺩﻱ ﺍﻷﻧﺎﻡ )ﺹ‪.(١٨ :‬‬

‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺍﻟﺸﻴﺨﺎﻥ‪ ،‬ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﺍﻟﺘﻌﺒﲑ‪ ،‬ﺏ‪ :‬ﺍﳌﺒﺸﺮﺍﺕ )‪ (٦٥٨٨ /٢٥٦٤ /٦‬ﻭﻣﺴﻠﻢ‪ ،‬ﻙ‪ :‬ﺍﻟﺼﻼﺓ‪ ،‬ﺏ‪ :‬ﺍﻟﻨﻬﻲ ﻋـﻦ‬
‫ﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ﰲ ﺍﻟﺮﻛﻮﻉ ﻭﺍﻟﺴﺠﻮﺩ )‪.(٤٧٩ /٣٤٨ /١‬‬
‫)‪ (٣‬ﻳﻨﻈﺮ‪ :‬ﺗﺎﺝ ﺍﻟﻌﺮﻭﺱ )‪ (١٠٦ /٣٨‬ﻣﺎﺩﺓ )ﺭﺃﻯ(‪.‬‬
‫)‪ (٤‬ﺇﻋﻼﻡ ﺍﳌﻮﻗﻌﲔ )‪.(١٩٥ /١‬‬
‫)‪ (٥‬ﻳﻨﻈﺮ‪ :‬ﳏﺎﺳﻦ ﺍﻟﺘﺄﻭﻳﻞ )‪.(٣٥٤٦ /٩‬‬
‫)‪ (٦‬ﺃﺧﺮﺟﻪ ﺍﻟﺸﻴﺨﺎﻥ‪ ،‬ﺍﻟﺒﺨﺎﺭﻱ ﻙ‪ :‬ﺍﻟﺘﻌﺒﲑ‪ ،‬ﺏ‪ :‬ﺍﻟﺮﺅﻳﺎ ﻣﻦ ﺍﷲ )‪ ،(٢٥٦٣ /٦‬ﻭﻣﺴﻠﻢ‪ ،‬ﻙ‪ :‬ﺍﻟﺮﺅﻳﺎ‪ ،‬ﺑﺪﻭﻥ ﺫﻛﺮ ﺍﻟﺒـﺎﺏ‬
‫)‪.(٢٢٦١ /١٧٧١ /٤‬‬
‫)‪ (٧‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ‪ ،‬ﻙ‪ :‬ﺍﻟﺮﺅﻳﺎ‪ ،‬ﺑﺪﻭﻥ ﺫﻛﺮ ﺍﻟﺒﺎﺏ )‪.(٢٢٦٣ /١٧٧٣ /٤‬‬
 ‫اﻟﺒﺎب اﻟﺜﺎﻧﻲ‪ :‬ﻃﺮق اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ اﻟﻤﺸﺮوﻋﺔ وﻏﯿﺮ اﻟﻤﺸﺮوﻋﺔ‬
‫‪١٥٣‬‬
‫»ﺍﻷﻧﺒﻴﺎﺀ ﻭﺭﺅﻳﺎﻫﻢ ﻛﻠﻬﺎ ﺻﺪﻕ‪ ،‬ﻭﻗﺪ ﻳﻘﻊ ﻓﻴﻬﺎ ﻣﺎ ﳛﺘﺎﺝ ﺇﱃ ﺗﻌﺒﲑ‪ ،‬ﻭﺍﻟﺼﺎﳊﻮﻥ‪ ،‬ﻭﺍﻷﻏﻠﺐ‬
‫ﻋﻠﻰ ﺭﺅﻳﺎﻫﻢ ﺍﻟﺼﺪﻕ‪ ،‬ﻭﻗﺪ ﻳﻘﻊ ﻓﻴﻬﺎ ﻣﺎ ﻻ ﳛﺘﺎﺝ ﺇﱃ ﺗﻌﺒﲑ ﻭﻣﻦ ﻋﺪﺍﻫﻢ ﻳﻘﻊ ﰲ ﺭﺅﻳﺎﻫﻢ‬
‫ﺍﻟﺼﺪﻕ ﻭﺍﻷﺿﻐﺎﺙ‪ ،‬ﻭﻫﻲ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ ﻣﺴﺘﻮﺭﻭﻥ‪ ،‬ﻓﺎﻟﻐﺎﻟﺐ ﺍﺳﺘﻮﺍﺀ ﺍﳊﺎﻝ ﰲ ﺣﻘﻬﻢ‪،‬‬
‫ﻭﻓﺴﻘﻪ ﻭﺍﻟﻐﺎﻟﺐ ﻋﻠﻰ ﺭﺅﻳﺎﻫﻢ ﺍﻷﺿﻐﺎﺙ ﻭﻳﻘﻞ ﻓﻴﻬﺎ ﺍﻟﺼﺪﻕ‪ ،‬ﻭﻛﻔﺎﺭ ﻭﻳﻨﺪﺭ ﰲ ﺭﺅﻳﺎﻫﻢ ﺍﻟﺼﺪﻕ‬
‫ﺟﺪ‪‬ﺍ«)‪.(١‬‬
‫ﻭﺍﻟﺮﺅﻳﺎ ﺍﻟﺼﺎﳊﺔ ﻛﻤﺎ ﺗﻘﺪﻡ ﺃ‪‬ﺎ ﻣﻦ ﺑﻘﺎﻳﺎ ﺍﻟﻨﺒﻮﺓ ﻓﻀﻮﺍﺑﻂ ﺍﻟﻌﻤﻞ ‪‬ﺎ ﳏﺪﺩﺓ ﺑﺄﻥ ﺗﻜﻮﻥ‬
‫ﻣﻮﺍﻓﻘﺔ ﻟﻠﺸﺮﻉ؛ ﻷ‪‬ﺎ ﻻ ﺗﻜﻮﻥ ﻭﺣﻴ‪‬ﺎ ﻣﻌﺼﻮﻣ‪‬ﺎ ﺇﻻ ﺇﺫﺍ ﻛﺎﻧﺖ ﻣﻦ ﺭﺅﻳﺎ ﺍﻷﻧﺒﻴﺎﺀ ‪ -‬ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ‬
‫‪ -‬ﻭﲟﻮﺕ ﺍﻷﻧﺒﻴﺎﺀ ﺍﻧﻘﻄﻌﺖ ﺍﻟﺮﺅﻯ ﺍﳌﻌﺼﻮﻣﺔ‪ ،‬ﻟﻜﻦ ﻣﺎ ﻋﺪﺍﻫﺎ ﻣﻦ ﺭﺅﻯ ﺍﻟﺼﺎﳊﲔ‪ ،‬ﻓﺈ‪‬ﺎ ﺗﻌﺮﺽ‬
‫ﻋﻠﻰ ﻣﺎ ﺟﺎﺀ ﺑﻪ ﺍﻟﺸﺮﻉ؛ ﻓﺈﻥ ﻭﺍﻓﻘﺘﻪ ﻳﺴﺘﺄﻧﺲ ‪‬ﺎ ﻭﻻ ﻳﺒﲎ ﻋﻠﻴﻬﺎ ﺣﻜﻢ ﺃﻭ ﺗﺸﺮﻳﻊ‪ ،‬ﻭﺇﻥ ﱂ‬
‫ﺗﻮﺍﻓﻘﻬﺎ ﻓﺈ‪‬ﺎ ﺗﺮﺩ ﻭﻻ ﺗﻘﺒﻞ ﻣﻄﻠﻘﺎ‪.‬‬
‫ﻭﺗﻌﺒﲑ ﺍﻟﺮﺅﻳﺎ ﻟﻴﺲ ﺭﲨ‪‬ﺎ ﺑﺎﻟﻐﻴﺐ ﻛﻤﺎ ﻳﻈﻦ ﺑﻌﺾ ﺍﻟﻨﺎﺱ‪ ،‬ﻟﻜﻨﻪ ﻋﻠﻢ ﺻﺤﻴﺢ ﺩﻝ ﻋﻠﻰ‬
‫ﺻﺤﺘﻪ ﻛﺘﺎﺏ ﺍﷲ ﻭﺳﻨﺔ ﺭﺳﻮﻟﻪ ‪ ،‬ﻓﻤﻦ ﻛﺘﺎﺏ ﺍﷲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪4 3 2﴿ :‬‬
‫‪ ،(٢)﴾8 7 6 5‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪¸ ¶ µ ´ ³ ² ± °﴿ :‬‬
‫‪ ،(٣)﴾¹‬ﻓﺎﳌﺮﺍﺩ ﺑﺘﺄﻭﻳﻞ ﺍﻷﺣﺎﺩﻳﺚ ﺃﻱ ﺗﻌﺒﲑ ﺍﻟﺮﺅﻳﺎ‪.‬‬
‫ﻭﻣﻦ ﺍﻟﺴﻨﺔ ﺣﺪﻳﺚ ﲰﺮﺓ ﺑﻦ ﺟﻨﺪﺏ ‪ ‬ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﳑﺎ ﻳﻜﺜﺮ ﺃﻥ ﻳﻘﻮﻝ‬
‫ﻷﺻﺤﺎﺑﻪ‪)) :‬ﻫﻞ ﺭﺃﻯ ﺃﺣﺪ ﻣﻨﻜﻢ ﻣﻦ ﺭﺅﻳﺎ؟ ﻗﺎﻝ‪ :‬ﻓﻴﻘﺺ ﻋﻠﻴﻪ ﻣﺎ ﺷﺎﺀ ﺍﷲ ﺃﻥ ﻳﻘﺺ(()‪ ،(٤‬ﻓﻬﺬﺍ‬
‫ﺍﳊﺪﻳﺚ ﻓﻴﻪ ﺍﺳﺘﺤﺒﺎﺏ ﺍﻟﺴﺆﺍﻝ ﻋﻦ ﺍﻟﺮﺅﻳﺎ)‪.(٥‬‬
‫ﻭﻗﺪ ﺫﻛﺮ ﺍﻟﻌﻠﻤﺎﺀ ﺑﻌﺾ ﺍﻟﻘﻮﺍﻋﺪ ﻭﺍﻟﺪﻻﻻﺕ ﺍﻟﱵ ﳝﻜﻦ ‪‬ﺎ ﻣﻌﺮﻓﺔ ﺗﺄﻭﻳﻞ ﺍﻟﺮﺅﻳﺎ‪ ،‬ﻭﻣﻦ ﺫﻟﻚ‬
‫ﻣﺎ ﺫﻛﺮﻩ ﺍﺑﻦ ﺍﻟﻘﻴﻢ)‪ - (٦‬ﺭﲪﻪ ﺍﷲ ‪ -‬ﺣﻴﺚ ﻗﺎﻝ‪» :‬ﻗﺪ ﺿﺮﺏ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺍﻷﻣﺜﺎﻝ ﻭﺻﺮﻓﻬﺎ‬

‫)‪ (١‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪.(٣٦٢ /١٢‬‬

‫)‪ (٢‬ﻳﻮﺳﻒ‪.(٦) :‬‬
‫)‪ (٣‬ﻳﻮﺳﻒ‪.(١٠١) :‬‬
‫)‪ (٤‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻙ‪ :‬ﺍﻟﺮﺅﻳﺎ‪ ،‬ﺏ‪ :‬ﻣﺎ ﻗﻴﻞ ﰲ ﺃﻭﻻﺩ ﺍﳌﺸﺮﻛﲔ )‪.(١٣٢٠ /٤٦٦ /١‬‬
‫)‪ (٥‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪.(٣٥ /١٥‬‬
‫)‪ (٦‬ﺳﺒﻖ ﺍﻟﺘﻌﺮﻳﻒ ﺑﻪ ﰲ ﺍﻟﺼﻔﺤﺔ ﺭﻗﻢ ]‪.[٢١‬‬
 ‫اﻟﺒﺎب اﻟﺜﺎﻧﻲ‪ :‬ﻃﺮق اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ اﻟﻤﺸﺮوﻋﺔ وﻏﯿﺮ اﻟﻤﺸﺮوﻋﺔ‬
‫‪١٥٤‬‬
‫ﻗﺪﺭ‪‬ﺍ ﻭﺷﺮﻋ‪‬ﺎ‪ ،‬ﻭﻳﻘﻈﺔ ﻭﻣﻨﺎﻣ‪‬ﺎ‪ ،‬ﻭﺩﻝ ﻋﺒﺎﺩﻩ ﻋﻠﻰ ﺍﻻﻋﺘﺒﺎﺭ ﺑﺬﻟﻚ‪ ،‬ﻭﻋﺒﻮﺭﻫﻢ ﻣﻦ ﺷﻲﺀ ﺇﱃ ﻧﻈﲑﻩ‪،‬‬
‫ﻭﺍﺳﺘﺪﻻﳍﻢ ﺑﺎﻟﻨﻈﲑ ﻋﻠﻰ ﻧﻈﲑﻩ؛ ﺑﻞ ﻫﺬﺍ ﺃﻫﻞ ﻋﺒﺎﺭﺓ ﺍﻟﺮﺅﻳﺎ ﺍﻟﱵ ﻫﻲ ﺟﺰﺀ ﻣﻦ ﺃﺟﺰﺍﺀ ﺍﻟﻨﺒﻮﺓ ﻭﻧﻮﻉ‬
‫ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻮﺣﻲ‪ ،‬ﻓﺈ‪‬ﺎ ﻣﺒﻨﻴﺔ ﻋﻠﻰ ﺍﻟﻘﻴﺎﺱ ﻭﺍﻟﺘﻤﺜﻴﻞ‪ ،‬ﻭﺍﻋﺘﺒﺎﺭ ﺍﳌﻌﻘﻮﻝ ﺑﺎﶈﺴﻮﺱ«)‪.(١‬‬
‫ﻭﻫﻜﺬﺍ ﻓﻘﺪ ﺗﺒﲔ ﺃﻥ ﺍﻟﺮﺅﻳﺎ ﺍﻟﺼﺎﳊﺔ ﻣﻦ ﺍﻟﺪﻻﻻﺕ ﺍﳌﺒﺸﺮﺓ ﺃﻭ ﺍﶈﺬﹼﺭﺓ ﻷﻣﻮﺭ ﺍﻟﻐﻴﺐ‬
‫ﺑﺄﻧﻮﺍﻋﻪ‪ ،‬ﻭﻣﻨﻪ ﺍﻟﻐﻴﺐ ﺍﳌﺴﺘﻘﺒﻠﻲ‪ ،‬ﻭﺑﺬﻟﻚ ﻓﻬﻲ ﻣﻦ ﺍﻟﻮﺳﺎﺋﻞ ﺍﻟﱵ ﺗﺴﺎﻋﺪ ﺍﳌﺴﻠﻢ ﻋﻠﻰ ﺍﺳﺘﺸﺮﺍﻑ‬
‫ﺍﳌﺴﺘﻘﺒﻞ‪.‬‬

‫)‪ (١‬ﺇﻋﻼﻡ ﺍﳌﻮﻗﻌﲔ )‪.(١٩٠ /١‬‬

 ‫اﻟﺒﺎب اﻟﺜﺎﻧﻲ‪ :‬ﻃﺮق اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ اﻟﻤﺸﺮوﻋﺔ وﻏﯿﺮ اﻟﻤﺸﺮوﻋﺔ‬
‫‪١٥٥‬‬
‫ﺍﻟﻤﺒﺤﺙ ﺍﻟﺨﺎﻤﺱ‪ :‬ﺍﻟﻔِﺭﺍﺴﺔ‪:‬‬
‫ﺇﻥ ﳑﺎ ﻳﻌﲔ ﺍﳌﺴﻠﻢ ﻋﻠﻰ ﺍﺳﺘﺸﺮﺍﻑ ﻣﺴﺘﻘﺒﻠﻪ ﻣﺎ ﻳﻬﺒﻪ ﺍﷲ ﻟﺒﻌﺾ ﻋﺒﺎﺩﻩ ﻣﻦ ﻇﻦ ﺭﺍﺟﺢ‪،‬‬
‫ﻭﺗﻮﺳﻢ ﺑﻄﺮﻳﻖ ﺍﻟﺴﻤﺎﺕ ﻭﺍﳌﻼﻣﺢ‪ ،‬ﺃﻭ ﺍﳌﻨﻄﻖ ﻭﺍﳊﺪﻳﺚ‪ ،‬ﻭﻫﺬﻩ ﺍﳌﻮﻫﺒﺔ ﺍﻟﺮﺑﺎﻧﻴﺔ ﻫﻲ )ﺍﻟﻔﺮﺍﺳﺔ(‬
‫ﺍﻟﱵ ﺃﺷﺎﺭ ﺇﻟﻴﻬﺎ ﺍﻟﻘﺮﺁﻥ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ،(١)﴾* ) ( '﴿ :‬ﻭﻫﻲ ﺍﻟﱵ ﺫﻛﺮﻫﺎ ﺍﻟﻨﱯ‬
‫‪ ‬ﰲ ﻗﻮﻟﻪ‪)) :‬ﺇﻥ ﷲ ﻋﺒﺎﺩ‪‬ﺍ ﻳﻌﺮﻓﻮﻥ ﺍﻟﻨﺎﺱ ﺑﺎﻟﺘﻮﺳﻢ(()‪.(٢‬‬
‫ﻭﺍﻟﻔِﺮﺍﺳﺔ ﰲ ﺍﻟﻠﻐﺔ‪» :‬ﺑﻜﺴﺮ ﺍﻟﻔﺎﺀ ﺍﻻﺳﻢ ﻣﻦ ﻗﻮﻟﻚ‪ :‬ﺗﻔﺮ‪‬ﺳﺖ ﻓﻴﻪ ﺧﲑ‪‬ﺍ‪ ،‬ﻭﺗﻔﺮﺱ ﻓﻴﻪ ﺍﻟﺸﻲﺀ‬
‫ﺗﻮﲰﻪ«)‪ ،(٣‬ﻭﺗﺄﰐ ﲟﻌﲎ ﺇﺩﺭﺍﻙ ﺑﺎﻃﻦ ﺍﻟﺸﻲﺀ ﺑﺎﻟﻈﻦ ﺍﻟﺼﺎﺋﺐ)‪.(٤‬‬
‫ﺃﻣﺎ ﰲ ﺍﻻﺻﻄﻼﺡ‪» :‬ﻓﻬﻲ ﻧﻮﺭ ﻳﻘﺬﻓﻪ ﺍﷲ ﰲ ﺍﻟﻘﻠﺐ ﻳ‪‬ﻔﺮ‪‬ﻕ ﺑﻪ ﺑﲔ ﺍﳊﻖ ﻭﺍﻟﺒﺎﻃﻞ‪ ،‬ﻭﺍﻟﺼﺎﺩﻕ‬
‫ﻭﺍﻟﻜﺎﺫﺏ«)‪.(٥‬‬
‫ﻭﺍﻟﻔﺮﺍﺳﺔ ﺃﻧﻮﺍﻉ ﺛﻼﺛﺔ ﻫﻲ‪:‬‬
‫ﺍﻷﻭﻝ‪ :‬ﻓﺮﺍﺳﺔ ﺇﳝﺎﻧﻴﺔ‪ ،‬ﻭﺳﺒﺒﻬﺎ ﻧﻮﺭ ﻳﻘﺬﻓﻪ ﺍﷲ ﰲ ﻗﻠﺐ ﺍﻟﻌﺒﺪ ﻋﻠﻰ ﺣﺴﺐ ﻗﻮﺓ ﺇﳝﺎﻧﻪ‪ ،‬ﻓﻤﻦ ﻛﺎﻥ‬
‫ﺃﻗﻮﻯ ﺇﳝﺎﻧ‪‬ﺎ ﻛﺎﻥ ﺃﺣﺪ‪ ‬ﻓﺮﺍﺳﺔ‪.‬‬
‫ﺍﻟﺜﺎﱐ‪ :‬ﻓﺮﺍﺳﺔ ﺭﻳﺎﺿﻴﺔ‪ ،‬ﻭﻫﻲ ﺍﻟﱵ ﲢﺼﻞ ﺑﺘﺠﺮ‪‬ﺩ ﺍﻟﻨﻔﺲ ﻋﻦ ﺍﻟﻌﻮﺍﺋﻖ ﺑﻄﺮﻳﻖ ﺍﳉﻮﻉ ﻭﺍﻟﺴﻬﺮ‬
‫ﻭﺍﻟﺘﺨﻠﻲ‪ ،‬ﻓﻴﻜﻮﻥ ﳍﺎ ﻓﺮﺍﺳﺔ ﲝﺴﺐ ﲡﺮ‪‬ﺩﻫﺎ‪ ،‬ﻭﻫﻲ ﻣﺸﺘﺮﻛﺔ ﺑﲔ ﺍﳌﺆﻣﻦ ﻭﺍﻟﻜﺎﻓﺮ‪ ،‬ﻓﻼ ﺗﺪﻝ ﻋﻠﻰ‬
‫ﺇﳝﺎﻥ ﺃﻭ ﻭﻻﻳﺔ‪ ،‬ﻭﻻ ﺗﻜﺸﻒ ﻋﻦ ﺣﻖ ﻧﺎﻓﻊ ﺃﻭ ﻃﺮﻳﻖ ﻣﺴﺘﻘﻴﻢ‪.‬‬

‫)‪ (١‬ﳏﻤﺪ‪.(٣٠) :‬‬

‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺍﻟﻄﱪﺍﱐ ﰲ ﺍﻷﻭﺳﻂ‪ ،‬ﺏ‪ :‬ﻣﻦ ﺍﲰﻪ ﺇﺑﺮﺍﻫﻴﻢ )‪ ،(٢٩٣٥ /٢٧٠ /٣‬ﻭﺍﳍﻴﺜﻤﻲ ﰲ ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ﻙ‪ :‬ﺍﻟﺰﻫﺪ‪ ،‬ﺏ‪:‬‬
‫ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﻔﺮﺍﺳﺔ )‪ (٢٦٨ /١٠‬ﻭﺣﺴﻨﻪ ﺍﻷﻟﺒﺎﱐ ﰲ ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ )‪.(١٦٩٣ /٤‬‬
‫)‪ (٣‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ )‪ ،(١٦٠ /٦‬ﻣﺎﺩﺓ )ﻓﺮﺱ(‪.‬‬
‫)‪ (٤‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﻌﺠﻢ ﺍﻟﻮﺳﻴﻂ )‪ ،(٦٨١ /٢‬ﻣﺎﺩﺓ )ﻓﺮﺱ(‪.‬‬
‫)‪ (٥‬ﻣﺪﺍﺭﺝ ﺍﻟﺴﺎﻟﻜﲔ )‪.(١٢٩ /١‬‬
 ‫اﻟﺒﺎب اﻟﺜﺎﻧﻲ‪ :‬ﻃﺮق اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ اﻟﻤﺸﺮوﻋﺔ وﻏﯿﺮ اﻟﻤﺸﺮوﻋﺔ‬
‫‪١٥٦‬‬
‫ﺍﻟﺜﺎﻟﺚ‪ :‬ﻓﺮﺍﺳﺔ ﺧ‪‬ﻠﻘﻴﺔ‪ ،‬ﻭﻫﻲ ﺍﻻﺳﺘﺪﻻﻝ ﺑﺎﳋﹶﻠﻖ ﻋﻠﻰ ﺍﳋﹸﻠﻖ ﳌﺎ ﺑﻴﻨﻬﻤﺎ ﻣﻦ ﺍﻻﺭﺗﺒﺎﻁ ﺍﻟﺬﻱ‬
‫ﺍﻗﺘﻀﺘﻪ ﺣﻜﻤﺔ ﺍﷲ‪ ،‬ﻛﺎﻻﺳﺘﺪﻻﻝ ﺑﺼﻐﺮ ﺍﻟﺮﺃﺱ ﺍﳋﺎﺭﺝ ﻋﻦ ﺍﻟﻌﺎﺩﺓ ﻋﻠﻰ ﺻﻐﺮ ﺍﻟﻌﻘﻞ‪ ،‬ﻭﺳﻌﺔ‬
‫ﺍﻟﺼﺪﺭ ﻋﻠﻰ ﺳﻌﺔ ﺍﳋﹸﻠﻖ)‪ ،(١‬ﻭﳓﻮ ﺫﻟﻚ‪.‬‬
‫ﻭﺑﺬﻟﻚ ﺗﻜﻮﻥ ﺍﻟﻔﺮﺍﺳﺔ ﺍﻹﳝﺎﻧﻴﺔ ﻣﻦ ﺍﻟﻄﺮﻕ ﺍﳌﺸﺮﻭﻋﺔ ﻟﻠﺘﻄﻠﻊ ﻋﻠﻰ ﺃﻣﻮﺭ ﺍﳌﺴﺘﻘﺒﻞ‪.‬‬

‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻄﺤﺎﻭﻳﺔ )‪.(٧٦٠ – ٧٥٩ /٢‬‬

 ‫اﻟﺒﺎب اﻟﺜﺎﻧﻲ‪ :‬ﻃﺮق اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ اﻟﻤﺸﺮوﻋﺔ وﻏﯿﺮ اﻟﻤﺸﺮوﻋﺔ‬
‫‪١٥٧‬‬
‫ﺍﻟﻤﺒﺤﺙ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻻﺴﺘﺨﺎﺭﺓ‪:‬‬
‫ﺇﻥ ﻣﻦ ﲤﺎﻡ ﺍﻟﺘﻮﻛﻞ ﻋﻠﻰ ﺍﷲ ﻭﺗﻔﻮﻳﻀﻪ ﻭﲢﻘﻴﻖ ﺍﻟﻌﺒﻮﺩﻳﺔ ﻟﻪ ﺍﻟﻠﺠﻮﺀَ ﺇﻟﻴﻪ ﺳﺒﺤﺎﻧﻪ ﰲ ﺍﺧﺘﻴﺎﺭ‬
‫ﺍﻷﻓﻀﻞ‪ ،‬ﻭﻗﺪ ﺷﺮﻉ ﺍﷲ ﺗﻌﺎﱃ ﻋﺒﺎﺩﺓﹰ ﳐﺼﻮﺻﺔ ﻟﺬﻟﻚ ﻫﻲ ﺻﻼﺓ ﺍﻻﺳﺘﺨﺎﺭﺓ‪ ،‬ﻓﻬﻲ ﻣﻦ ﺃﻳﺴﺮ‬
‫ﺍﻟﻄﺮﻕ ﺍﳌﺴﺎﻋﺪﺓ ﻋﻠﻰ ﺍﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ‪ ،‬ﻟﻴﻄﻤﺌﻦ ﺍﳌﺴﻠﻢ ﻭ‪‬ﻨﺄ ﻧﻔﺴﻪ ﺑﺄﻥ ﻣﺎ ﺍﺧﺘﺎﺭﻩ ﺍﷲ ﻟﻪ ﻫﻮ‬
‫ﺧﲑ ﻻ ﳏﺎﻟﺔ‪ ،‬ﻓﻘﺪ ﺍﺳﺘﺨﺎﺭ ﰲ ﺃﻣﺮﻩ ﻋﻼﻡ ﺍﻟﻐﻴﻮﺏ ﺳﺒﺤﺎﻧﻪ‪.‬‬
‫ﺍﻻﺳﺘﺨﺎﺭﺓ ﰲ ﺍﻟﻠﻐﺔ‪:‬‬
‫ﻃﻠﺐ ﺍﳋﲑ ﰲ ﺍﻟﺸﻲﺀ‪ ،‬ﻭﺳﺆﺍﻝ ﺧﲑ ﺍﻷﻣﺮﻳﻦ)‪.(١‬‬
‫ﺍﻻﺳﺘﺨﺎﺭﺓ ﰲ ﺍﻻﺻﻄﻼﺡ‪:‬‬
‫»ﻫﻲ ﺩﻋﺎﺀ ﺍﳋﲑ ﰲ ﺍﻟﺸﻲﺀ ﻣﻦ ﺍﷲ ‪.(٢)«‬‬
‫ﻭﺻﻼﺓ ﺍﻻﺳﺘﺨﺎﺭﺓ ﻭﺭﺩ ﰲ ﻛﻴﻔﻴﺘﻬﺎ ﺣﺪﻳﺚ ﳐﺼﻮﺹ ﺭﻭﺍﻩ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ‪ -‬ﺭﺿﻲ ﺍﷲ‬
‫ﻋﻨﻬﻤﺎ ‪ -‬ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻳﻌﻠﻤﻨﺎ ﺍﻻﺳﺘﺨﺎﺭﺓ ﰲ ﺍﻷﻣﻮﺭ ﻛﻠﻬﺎ ﻛﻤﺎ ﻳﻌﻠﻤﻨﺎ ﺍﻟﺴﻮﺭﺓ ﻣﻦ‬
‫ﺍﻟﻘﺮﺁﻥ ﻳﻘﻮﻝ‪)) :‬ﺇﺫﺍ ﻫﻢ‪ ‬ﺃﺣﺪﻛﻢ ﺑﺎﻷﻣﺮ ﻓﻠﲑﻛﻊ ﺭﻛﻌﺘﲔ ﻣﻦ ﻏﲑ ﺍﻟﻔﺮﻳﻀﺔ‪ ،‬ﰒ ﻟﻴﻘﻞ‪ :‬ﺍﻟﻠﻬﻢ ﺇﱐ‬
‫ﺃﺳﺘﺨﲑﻙ ﺑﻌﻠﻤﻚ ﻭﺃﺳﺘﻘﺪﺭﻙ ﺑﻘﺪﺭﺗﻚ‪ ،‬ﻭﺃﺳﺄﻟﻚ ﻣﻦ ﻓﻀﻠﻚ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻓﺈﻧﻚ ﺗﻘﺪﺭ ﻭﻻ ﺃﻗﺪﺭ‪،‬‬
‫ﻭﺗﻌﻠﻢ ﻭﻻ ﺃﻋﻠﻢ‪ ،‬ﻭﺃﻧﺖ ﻋﻼﹼﻡ ﺍﻟﻐﻴﻮﺏ‪ ،‬ﺍﻟﻠﻬﻢ ﺇﻥ ﻛﻨﺖ ﺗﻌﻠﻢ ﺃﻥ ﻫﺬﺍ ﺍﻷﻣﺮ ﺧﲑ ﱄ ﰲ ﺩﻳﲏ‪،‬‬
‫ﻭﻣﻌﺎﺷﻲ‪ ،‬ﻭﻋﺎﻗﺒﺔ ﺃﻣﺮﻱ‪ ،‬ﺃﻭ ﻗﺎﻝ‪ :‬ﻋﺎﺟﻞ ﺃﻣﺮﻱ ﻭﺁﺟﻠﻪ‪ ،‬ﻓﺎﻗﺪﺭﻩ ﱄ ﻭﻳﺴﺮﻩ ﱄ‪ ،‬ﰒ ﺑﺎﺭﻙ ﱄ ﻓﻴﻪ‪،‬‬
‫ﻭﺇﻥ ﻛﻨﺖ ﺗﻌﻠﻢ ﺃﻥ ﻫﺬﺍ ﺍﻷﻣﺮ ﺷﺮ ﱄ ﰲ ﺩﻳﲏ‪ ،‬ﻭﻣﻌﺎﺷﻲ‪ ،‬ﻭﻋﺎﻗﺒﺔ ﺃﻣﺮﻱ‪ ،‬ﺃﻭ ﻗﺎﻝ‪ :‬ﰲ ﻋﺎﺟﻞ‬
‫ﺃﻣﺮﻱ ﻭﺁﺟﻠﻪ‪ ،‬ﻓﺎﺻﺮﻓﻪ ﻋﲏ‪ ،‬ﻭﺍﺻﺮﻓﲏ ﻋﻨﻪ‪ ،‬ﻭﺍﻗﺪﺭ ﱄ ﺍﳋﲑ ﺣﻴﺚ ﻛﺎﻥ ﰒ ﺃﺭﺿﲏ ﺑﻪ ﻗﺎﻝ‪:‬‬
‫ﻭﻳﺴﻤﻲ ﺣﺎﺟﺘﻪ(()‪.(٣‬‬
‫ﻓﻬﺬﺍ ﺍﳊﺪﻳﺚ ﻗﻮﻝ ﻓﺼﻞ ﰲ ﻛﻴﻔﻴﺔ ﺃﺩﺍﺀ ﺻﻼﺓ ﺍﻻﺳﺘﺨﺎﺭﺓ‪ ،‬ﻭﺑﻴﺎﻥ ﺃ‪‬ﺎ ﻻ ﺗﻜﻮﻥ ﰲ ﺻﻼﺓ‬
‫ﺍﻟﻔﺮﻳﻀﺔ‪ ،‬ﻭﺃﻥ ﺍﻟﺪﻋﺎﺀ ﻳﻜﻮﻥ ﺑﻌﺪ ‪‬ﺎﻳﺔ ﺃﺩﺍﺀ ﺍﻟﺮﻛﻌﺘﲔ‪ ،‬ﻟﻘﻮﻟﻪ‪))  :‬ﻓﻠﲑﻛﻊ ﺭﻛﻌﺘﲔ ﻣﻦ ﻏﲑ‬
‫ﺍﻟﻔﺮﻳﻀﺔ ﰒ ﻟﻴﻘﻞ…((‪.‬‬

‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ )‪ ،(٢٢٦ /٤‬ﻣﻌﺠﻢ ﻣﻘﺎﻳﻴﺲ ﺍﻟﻠﻐﺔ )‪ (٢٦٢ /٢‬ﻣﺎﺩﺓ )ﺧﲑ(‪.‬‬
‫)‪ (٢‬ﺻﻼﺓ ﺍﻻﺳﺘﺨﺎﺭﺓ )ﺹ‪.(٨٠ :‬‬
‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻙ‪ :‬ﺍﻟﻜﺴﻮﻑ‪ ،‬ﺏ‪ :‬ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﺘﻄﻮﻉ )‪.(١١٠٩ /٣٩١ /١‬‬
 ‫اﻟﺒﺎب اﻟﺜﺎﻧﻲ‪ :‬ﻃﺮق اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ اﻟﻤﺸﺮوﻋﺔ وﻏﯿﺮ اﻟﻤﺸﺮوﻋﺔ‬
‫‪١٥٨‬‬
‫ﻭﻳﺸﺘﺮﻁ ﻟﺼﻼﺓ ﺍﻻﺳﺘﺨﺎﺭﺓ ﻣﺎ ﻳﺸﺘﺮﻁ ﻟﻠﺼﻠﻮﺍﺕ ﺍﳌﻔﺮﻭﺿﺔ ﻣﻦ ﻃﻬﺎﺭﺓ ﻭﺍﺳﺘﻘﺒﺎﻝ ﻟﻠﻘﺒﻠﺔ‪،‬‬
‫ﻭﺧﺸﻮﻉ‪ ،‬ﻭﺣﻀﻮﺭ ﻗﻠﺐ‪ ،‬ﻛﻤﺎ ﻳﺸﺘﺮﻁ ﳍﺎ ﺃﻥ ﻳﻜﻮﻥ ﺍﻷﻣﺮ ﺍﳌﺴﺘﺸﺎﺭ ﻓﻴﻪ ﻣ‪‬ﺒﺎﺣ‪‬ﺎ‪ ،‬ﻓﻼ ﺗﺼﺢ‬
‫ﺍﻻﺳﺘﺨﺎﺭﺓ ﻓﻴﻤﺎ ﺣﺮﻡ ﺍﷲ ﻛﻘﻄﻴﻌﺔ ﺭﺣﻢ‪ ،‬ﺃﻭ ﺑﻴﻊ ﺭﺑﺎ ﺃﻭ ﻏﲑﻩ)‪.(١‬‬

‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺻﻼﺓ ﺍﻻﺳﺘﺨﺎﺭﺓ )ﺹ‪.(١٥ – ١٤ :‬‬

 ‫اﻟﺒﺎب اﻟﺜﺎﻧﻲ‪ :‬ﻃﺮق اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ اﻟﻤﺸﺮوﻋﺔ وﻏﯿﺮ اﻟﻤﺸﺮوﻋﺔ‬
‫‪١٥٩‬‬
‫ﺍﻟﻤﺒﺤﺙ ﺍﻟﺴﺎﺒﻊ‪ :‬ﺍﻟﺘﻔﺎﺅل‪:‬‬
‫ﺇﻥ ﻣﻦ ﺃﻋﻈﻢ ﺃﻋﻤﺎﻝ ﺍﻟﻘﻠﻮﺏ ﺣﺴﻦ ﺍﻟﻈﻦ ﺑﺎﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﺍﻟﺜﻘﺔ ﺑﻌﻈﻴﻢ ﻓﻀﻠﻪ ﻭﻭﺍﺳﻊ ﺭﲪﺘﻪ‪،‬‬
‫ﻭﻣﻦ ﻣﻈﺎﻫﺮ ﺣﺴﻦ ﺍﻟﻈﻦ ﺑﺎﷲ ﺳﺒﺤﺎﻧﻪ ﺍﻟﻔﺄﻝ ﺍﳊﺴﻦ‪ ،‬ﺍﻟﺬﻱ ﻳﺮﺳﻢ ﺻﻮﺭﺓﹰ ﺣﺴﻨﺔ ﻟﻠﻤﺴﺘﻘﺒﻞ‬
‫ﻣﻬﻤﺎ ﻛﺎﻧﺖ‪ ،‬ﻭﻫﻮ ﺳﻨﺔﹲ ﻧﺒﻮﻳﺔ ﰲ ﺍﻟﻨﻈﺮ ﻟﻠﻤﺴﺘﻘﺒﻞ‪ ،‬ﻓﻘﺪ ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻳﻌﺠﺒﻪ ﺍﻟﻔﺄﻝ‪ ،‬ﻛﻤﺎ‬
‫ﻭﺭﺩ ﰲ ﺣﺪﻳﺚ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ‪ ‬ﻋﻦ ﺍﻟﻨﱯ ‪ ‬ﻗﺎﻝ‪)) :‬ﻻ ﻋﺪﻭﻯ ﻭﻻ ﻃﲑﺓ‪ ،‬ﻭﻳﻌﺠﺒﲏ ﺍﻟﻔﺄﻝ‪،‬‬
‫ﻗﺎﻟﻮﺍ‪ :‬ﻭﻣﺎ ﺍﻟﻔﺄﻝ؟ ﻗﺎﻝ‪ :‬ﺍﻟﻜﻠﻤﺔ ﺍﻟﻄﻴﺒﺔ(()‪.(١‬‬
‫ﻓﻘﻮﻟﻪ ‪) :‬ﻻ ﻋﺪﻭﻯ ﻭﻻ ﻃﲑﺓ(‪ :‬ﺍﻟﻌﺪﻭﻯ ﺍﻧﺘﻘﺎﻝ ﺍﳌﺮﺽ ﻣﻦ ﺍﳌﺮﻳﺾ ﺇﱃ ﺍﻟﺼﺤﻴﺢ‪،‬‬
‫ﻭﺍﻟﻄﲑﺓ ﺍﻟﺘﺸﺎﺅﻡ ﲟﺮﺋﻲ‪ ،‬ﺃﻭ ﻣﺴﻤﻮﻉ‪ ،‬ﺃﻭ ﻣﻌﻠﻮﻡ‪ ،‬ﻭﻗﻮﻟﻪ ‪) :‬ﻭﻳﻌﺠﺒﲏ ﺍﻟﻔﺄﻝ(‪ :‬ﺃﻱ ﻳﺴﺮﱐ‪،‬‬
‫ﻭﺍﻟﻔﺄﻝ ﻣ‪‬ﺒﻴ‪‬ﻦ‪ ‬ﺑﻘﻮﻟﻪ ‪) :‬ﺍﻟﻜﻠﻤﺔ ﺍﻟﻄﻴﺒﺔ(‪ ،‬ﻓﺎﻟﻜﻠﻤﺔ ﺍﻟﻄﻴﺒﺔ ﺗﻌﺠﺒﻪ ‪‬؛ ﳌﺎ ﻓﻴﻬﺎ ﻣﻦ ﺇﺩﺧﺎﻝ‬
‫ﺍﻟﺴﺮﻭﺭ ﻋﻠﻰ ﺍﻟﻨﻔﺲ ﻭﺍﻻﻧﺒﺴﺎﻁ‪ ،‬ﻭﺍﳌﻀﻲ ﻗﺪﻣ‪‬ﺎ ﳌﺎ ﻳﺴﻌﻰ ﺇﻟﻴﻪ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﺍﻟﻔﺄﻝ ﺷﺒﻴﻪ ﺑﺎﻟﻄﲑﺓ ﻣﻦ‬
‫ﺣﻴﺚ ﺍﻹﻗﺪﺍﻡ‪ ،‬ﻓﺈﻧﻪ ﻳﺰﻳﺪ ﺍﻹﻧﺴﺎﻥ ﻧﺸﺎﻃﹰﺎ‪ ،‬ﻭﺇﻗﺪﺍﻣ‪‬ﺎ ﻓﻴﻤﺎ ﻳﻮﺟﻪ ﺇﻟﻴﻪ‪ ،‬ﻓﻬﻮ ﻳﺸﺒﻪ ﺍﻟﻄﲑﺓ ﻣﻦ ﻫﺬﺍ‬
‫ﺍﻟﻮﺟﻪ‪ ،‬ﻟﻜﻦ ﺍﻟﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ ﺃﻥ ﺍﻟﻄﲑﺓ ﺗﻮﺟﺐ ﺗﻌﻠﻖ ﺍﻹﻧﺴﺎﻥ ﺑﺎﳌﺘﻄﲑ ﺑﻪ‪ ،‬ﻭﺗﻀﻌﻒ ﺗﻮﻛﻠﻪ ﻋﻠﻰ‬
‫ﺍﷲ‪ ،‬ﻭﺗﻘﺘﻀﻲ ﺭﺟﻮﻋﻪ ﻋﻤ‪‬ﺎ ﻫﻢ ﺑﻪ ﻣﻦ ﺃﺟﻞ ﻣﺎ ﺭﺃﻯ‪ ،‬ﻓﺎﻟﺸﺒﻪ ﺑﻴﻨﻬﻤﺎ ﻫﻮ ﺍﻟﺘﺄﺛﲑ ﰲ ﻛﻞ ﻣﻨﻬﻤﺎ‪،‬‬
‫ﻟﻜﻦ ﺍﻟﻔﺄﻝ ﻳﺰﻳﺪﻩ ﻗﻮﺓﹰ ﻭﺛﺒﺎﺗ‪‬ﺎ ﻭﻧﺸﺎﻃﹰﺎ)‪.(٢‬‬
‫ﻛﻤﺎ ﺃﻥ ﺍﻟﻔﺄﻝ ﻳﻜﻮﻥ ﻓﻴﻤﺎ ﻳﺴﺮ ﻭﻓﻴﻤﺎ ﻻ ﻳﺴﺮ ﻭﺍﻟﻐﺎﻟﺐ ﰲ ﺍﻟﺴﺮﻭﺭ‪ ،‬ﺃﻣﺎ ﺍﻟﻄﲑﺓ ﻓﻼ ﺗﻜﻮﻥ‬
‫ﺇﻻ ﻓﻴﻤﺎ ﻳﺴﻮﺀ‪ ،‬ﻓﻔﻴﻬﺎ ﺳﻮﺀ ﻇﻦ ﻭﺗﻮﻗﻊ ﺑﻼﺀ‪ ،‬ﻭﻣﻦ ﺃﻣﺜﻠﺔ ﺍﻟﻔﺄﻝ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﻟﻠﺸﺨﺺ ﻣﺮﻳﺾ‬
‫ﻓﻴﺘﻔﺎﺀﻝ ﲟﺎ ﻳﺴﻤﻌﻪ‪ ،‬ﻓﻴﺴﻤﻊ ﻣﻦ ﻳﻘﻮﻝ‪ :‬ﻳﺎ ﺳﺎﱂ‪ ،‬ﻓﻴﺘﻔﺎﺀﻝ ﺑﺴﻼﻣﺘﻪ ﻣﻦ ﺍﳌﺮﺽ‪ ،‬ﻭﻣﻦ ﺃﻣﺜﻠﺔ‬
‫ﺍﻟﻄﲑﺓ‪ :‬ﻣﺎ ﻛﺎﻥ ﻳﻔﻌﻠﻪ ﺍﻟﻌﺮﺏ ﻗﺪﳝ‪‬ﺎ ﺣﻴﺚ ﻛﺎﻧﻮﺍ ﻳﺘﻄﲑﻭﻥ ﺑﺎﻟﻄﻴﻮﺭ ﻓﺈﻥ ﺃﺧﺬﺕ ﺫﺍﺕ ﺍﻟﻴﻤﲔ‬
‫ﺗﱪﻛﻮﺍ ﻭﻣﻀﻮﺍ ﰲ ﺳﻔﺮﻫﻢ ﻭﺣﻮﺍﺋﺠﻬﻢ‪ ،‬ﻭﺇﻥ ﺃﺧﺬﺕ ﺫﺍﺕ ﺍﻟﺸﻤﺎﻝ ﺭﺟﻌﻮﺍ ﻋﻦ ﺳﻔﺮﻫﻢ‬
‫ﻭﺣﺎﺟﺘﻬﻢ ﻭﺗﺸﺎﺀﻣﻮﺍ ‪‬ﺎ)‪.(٣‬‬

‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺸﻴﺨﺎﻥ‪ ،‬ﺍﻟﺒﺨﺎﺭﻱ ﻙ‪ :‬ﺍﻟﻄﺐ‪ ،‬ﺏ‪ :‬ﺍﻟﻔﺄﻝ )‪ ،(٥٤٢٣ /٢١٧١ /٥‬ﻭﻣﺴﻠﻢ ﻙ‪ :‬ﺍﻹﺳﻼﻡ‪ ،‬ﺏ‪ :‬ﺍﻟﻄﲑﺓ ﻭﺍﻟﻔﺄﻝ‬
‫ﻭﻣﺎ ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﺸﺆﻡ )‪.(٢٢٢٤ /١٧٤٦ /٤‬‬
‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪.(٢١٩-٢١٨ /١٤‬‬
‫)‪ (٣‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ )‪.(٢١٩-٢١٨ /١٤‬‬
 ‫اﻟﺒﺎب اﻟﺜﺎﻧﻲ‪ :‬ﻃﺮق اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ اﻟﻤﺸﺮوﻋﺔ وﻏﯿﺮ اﻟﻤﺸﺮوﻋﺔ‬
‫‪١٦٠‬‬
‫ﺍﻟﺘﻄﲑ ﻣﻨﺎﻑٍ ﻟﻠﺘﻮﺣﻴﺪ ﻷﻣﺮﻳﻦ ﳘﺎ‪:‬‬
‫»ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﺍﳌﺘﻄﲑ ﻗﻄﻊ ﺗﻮﻛﻠﻪ ﻋﻠﻰ ﺍﷲ‪ ،‬ﻭﺍﻋﺘﻤﺪ ﻋﻠﻰ ﻏﲑﻩ‪.‬‬
‫ﺍﻟﺜﺎﱐ‪ :‬ﺃﻧﻪ ﺗﻌﻠﻖ ﺑﺄﻣﺮ ﻻ ﺣﻘﻴﻘﺔ ﻟﻪ‪ ،‬ﻓﺄﻱ ﺭﺍﺑﻄﺔ ﺑﲔ ﻫﺬﺍ ﺍﻷﻣﺮ ﻭﺑﲔ ﻣﺎ ﳛﺼﻞ ﻟﻚ‪ ،‬ﻭﻫﺬﺍ ﻻ‬
‫ﺷﻚ ﺃﻧﻪ ﳜﻞ ﺑﺎﻟﺘﻮﺣﻴﺪ؛ ﻷﻥ ﺍﻟﺘﻮﺣﻴﺪ ﻋﺒﺎﺩﺓ ﻭﺍﺳﺘﻌﺎﻧﺔ«)‪ ،(١‬ﻗﺎﻝ ﺗﻌﺎﱃ‪4 3 2﴿ :‬‬
‫‪ ،(٢)﴾5‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪.(٣)﴾ji h﴿ :‬‬
‫ﻓﺎﻟﻔﺄﻝ ﻻ ﻳﻜﺸﻒ ﺷﻴﺌﹰﺎ ﻋﻤ‪‬ﺎ ﻳ‪‬ﻜﻨ‪‬ﻪ ﺍﳌﺴﺘﻘﺒﻞ‪ ،‬ﻟﻜﻨﻪ ﻳﻌﻄﻲ ﺍﻟﻨﻔﺲ ﺍﺳﺘﺒﺸﺎﺭ‪‬ﺍ ﺃﻭ ﺩﺍﻓﻌ‪‬ﺎ ﻟﻠﻌﻤﻞ‬
‫ﺑﺘﻮﻗﻊ ﺍﻷﺣﺴﻦ‪ ،‬ﻓﺈﺫﺍ ﺗﻔﺎﺀﻝ ﺍﻟﺸﺨﺺ ﺑﺸﻲﺀ‪ ،‬ﻓﺈﻥ ﺫﻟﻚ ﻳﺪﻓﻌﻪ ﻟﻴﺴﺘﺸﺮﻑ ﻣﺴﺘﻘﺒﻼﹰ ﻣﺸﺮﻗﹰﺎ‬
‫ﺣﺴﻨ‪‬ﺎ‪.‬‬

‫)‪ (١‬ﺍﻟﻘﻮﻝ ﺍﳌﻔﻴﺪ ﻋﻠﻰ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ )‪.(٧٨-٧٧ /٢‬‬

‫)‪ (٢‬ﺍﻟﻔﺎﲢﺔ‪.(٤) :‬‬
‫)‪ (٣‬ﻫﻮﺩ‪.(١٢٣) :‬‬
 ‫اﻟﺒﺎب اﻟﺜﺎﻧﻲ‪ :‬ﻃﺮق اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ اﻟﻤﺸﺮوﻋﺔ وﻏﯿﺮ اﻟﻤﺸﺮوﻋﺔ‬
‫‪١٦١‬‬
‫ﺍﻟﻔﺼل ﺍﻟﺜﺎﻨﻲ‪ :‬ﻁﺭﻕ ﺍﺴﺘﺸﺭﺍﻑ ﺍﻟﻤﺴﺘﻘﺒل ﻏﻴﺭ ﺍﻟﻤﺸﺭﻭﻋﺔ‪:‬‬
‫ﻭﻓﻴﻪ ﺳﺘﺔ ﻣﺒﺎﺣﺚ‪:‬‬

‫ﺍﻟﻤﺒﺤﺙ ﺍﻷﻭل‪ :‬ﺍﻟﻜﻬﺎﻨﺔ‪ ،‬ﺤﻜﻤﻬﺎ ﻭﺼﻭﺭﻫﺎ‪:‬‬

‫ﺗﻌﺪ ﺍﻟﻜﻬﺎﻧﺔ ﻣﻦ ﺃﻋﻢ ﻃﺮﻕ ﺍﻻﺳﺘﺸﺮﺍﻑ ﻏﲑ ﺍﳌﺸﺮﻭﻋﺔ‪ ،‬ﻭﺃﺑﺮﺯﻫﺎ ﻭﺃﻛﺜﺮﻫﺎ ﺍﻧﺘﺸﺎﺭ‪‬ﺍ ﻭﺗﻨﻮﻋ‪‬ﺎ‬
‫ﰲ ﺍﻟﺼﻮﺭ ﻭﺍﻷﺳﺎﻟﻴﺐ‪ ،‬ﻓﻘﺪ ﻋﺮﻓﺖ ﺍﻟﻜﻬﺎﻧﺔ ﻭﺗﻔﺸﺖ ﻟﺪﻯ ﺍﻟﻌﺮﺏ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﻛﻄﺮﻳﻘﺔ ﳌﻌﺮﻓﺔ‬
‫ﺍﻟﻐﻴﺐ ﻭﺍﻟﺘﻨﺒﺆ ﺑﻪ‪ ،‬ﻭﻣﺎ ﺯﺍﻟﺖ ﺻﻮﺭﻫﺎ ﺗﺘﺠﺪﺩ ﻋﱪ ﺍﻟﻌﺼﻮﺭ ﻭﻗﺪ ﺗﺘﻠﺒﺲ ﺑﺎﺩﻋﺎﺀﺍﺕ ﻋﻠﻤﻴﺔ)‪.(١‬‬
‫ﺍﻟﻜﻬﺎﻧﺔ ﰲ ﺍﻟﻠﻐﺔ‪:‬‬
‫ﻣﺼﺪﺭ ﻛﻬﻦ‪ :‬ﺃﻱ ﻗﻀﻰ ﻟﻪ ﺑﺎﻟﻐﻴﺐ)‪.(٢‬‬
‫ﻭﺗﻄﻠﻖ ﻋﻠﻰ ﻛﻞ ﻣﻦ ﻳﺘﻌﺎﻃﻰ ﻋﻠﻤ‪‬ﺎ ﺩﻗﻴﻘﹰﺎ)‪.(٣‬‬
‫ﺍﻟﻜﻬﺎﻧﺔ ﰲ ﺍﻻﺻﻄﻼﺡ‪:‬‬
‫ﺍﻟﻜﺎﻫﻦ‪ :‬ﻫﻮ ﻣﻦ ﻳﺪﻋﻲ ﻋﻠﻢ ﺍﻟﻐﻴﺐ‪ ،‬ﻛﺄﻥ ﳜﱪ ﲟﺎ ﺳﻴﻘﻊ ﰲ ﺍﻷﺭﺽ)‪ ،(٤‬ﻭﻳﺘﻌﺎﻃﻰ ﺍﻷﺧﺒﺎﺭ‬
‫ﻋﻦ ﺍﻟﻜﺎﺋﻨﺎﺕ ﰲ ﻣﺴﺘﻘﺒﻞ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﻭﻳﺪﻋﻲ ﻣﻌﺮﻓﺔ ﺍﻷﺳﺮﺍﺭ)‪.(٥‬‬
‫ﻭﺣﻜﻢ ﺍﻟﻜﻬﺎﻧﺔ ﰲ ﺍﻟﺸﺮﻉ ﻇﺎﻫﺮ‪ ،‬ﻓﻘﺪ ﺩﻟﺖ ﻧﺼﻮﺹ ﻛﺜﲑﺓ ﻋﻠﻰ ﺫﻣﻬﺎ ﻭﳐﺎﻟﻔﺘﻬﺎ ﻟﻠﻌﻘﻴﺪﺓ‬
‫ﺍﻟﺼﺤﻴﺤﺔ‪ ،‬ﻭﺍﻟﱵ ﻣﻦ ﺃﺻﻮﳍﺎ ﺍﺳﺘﺌﺜﺎﺭ ﺍﷲ ﺗﻌﺎﱃ ﻭﺣﺪﻩ ﲟﻌﺮﻓﺔ ﺍﻟﻐﻴﺐ‪ ،‬ﻭﻣﻦ ﻧﺼﻮﺹ ﺫﻡ ﺍﻟﺸﺮﻉ‬
‫ﻟﻠﻜﻬﺎﻧﺔ ﺣﺪﻳﺚ ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﺍﳊﻜﻢ ﺍﻟﺴﻠﻤﻲ ‪ ‬ﻗﺎﻝ‪ :‬ﻗﻠﺖ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﺃﻣﻮﺭ‪‬ﺍ ﻛﻨﺎ ﻧﺼﻨﻌﻬﺎ‬
‫ﰲ ﺍﳉﺎﻫﻠﻴﺔ‪ ،‬ﻛﻨﺎ ﻧﺄﰐ ﺍﻟﻜﻬﺎﻥ‪ ،‬ﻗﺎﻝ‪)) :‬ﻓﻼ ﺗﺄﺗﻮﺍ ﺍﻟﻜﻬﺎﻥ(()‪.(٦‬‬
‫ﻭﻛﺬﻟﻚ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ‪-‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ‪ -‬ﻗﺎﻟﺖ‪ :‬ﺳﺄﻝ ﻧﺎﺱ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻋﻦ ﺍﻟﻜﻬﺎﻥ‬
‫ﻓﻘﺎﻝ‪)) :‬ﻟﻴﺲ ﺑﺸﻲﺀ((‪ ،‬ﺃﻭ ))ﻟﻴﺴﻮﺍ ﺑﺸﻲﺀ((‪ ،‬ﻓﻘﺎﻟﻮﺍ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﺇ‪‬ﻢ ﳛﺪﺛﻮﻧﻨﺎ ﺃﺣﻴﺎﻧ‪‬ﺎ‬

‫)‪ (١‬ﻓﻤﻦ ﺍﻻﺩﻋﺎﺀﺍﺕ ﺍﻟﱵ ﺗﺘﺴﺘﺮ ‪‬ﺎ‪) :‬ﻋﻠﻢ ﺍﻟﻄﺎﻗﺔ( ﺑﺄﻧﻮﺍﻋﻪ ﺍﳌﺨﺘﻠﻔﺔ‪ ،‬ﺃﻭ )ﲢﻠﻴﻞ ﺍﻟﺸﺨﺼﻴﺔ( ﺃﻭ ﻏﲑﻫﺎ ﻣﻦ ﺗﻄﺒﻴﻘﺎﺕ‪ ،‬ﻳﻨﻈﺮ‪:‬‬
‫ﺃﺻﻮﻝ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻐﻴﺐ ﻭﺁﺛﺎﺭﻩ )ﺹ‪.(١٩٤ :‬‬
‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ )‪ (٣٦٣ /١٣‬ﻣﺎﺩﺓ‪) :‬ﻛﻬﻦ(‪.‬‬
‫)‪ (٣‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﻌﺠﻢ ﺍﻟﻮﺳﻴﻂ )‪ (٨٠٣ /٢‬ﻣﺎﺩﺓ‪) :‬ﻛﻬﻦ(‪.‬‬
‫)‪ (٤‬ﻳﻨﻈﺮ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪.(٢١٦ /١٠‬‬
‫)‪ (٥‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻨﻬﺎﻳﺔ ﰲ ﻏﺮﻳﺐ ﺍﻷﺛﺮ )‪.(٢١٤ /٤‬‬
‫)‪ (٦‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ‪ ،‬ﻙ‪ :‬ﺍﻟﺴﻼﻡ‪ ،‬ﺏ‪ :‬ﲢﺮﱘ ﺍﻟﻜﻬﺎﻧﺔ ﻭﺇﺗﻴﺎﻥ ﺍﻟﻜﻬﺎﻥ )‪.(٥٣٧ /١٧٤٨ /٤‬‬
 ‫اﻟﺒﺎب اﻟﺜﺎﻧﻲ‪ :‬ﻃﺮق اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ اﻟﻤﺸﺮوﻋﺔ وﻏﯿﺮ اﻟﻤﺸﺮوﻋﺔ‬
‫‪١٦٢‬‬
‫ﺑﺸﻲﺀ ﻓﻴﻜﻮﻥ ﺣﻘ‪‬ﺎ‪ ،‬ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪)) :‬ﺗﻠﻚ ﺍﻟﻜﻠﻤﺔ ﻣﻦ ﺍﳊﻖ ﳜﻄﻔﻬﺎ ﺍﳉﲏ ﻓﻴ‪‬ﻘﹸﺮ‪‬ﻫﺎ ﰲ‬
‫ﺃﺫﻥ ﻭﻟﻴﻪ‪ ،‬ﻓﻴﺨﻠﻄﻮﻥ ﻣﻌﻬﺎ ﻣﺎﺋﺔ ﻛﺬﺑﺔ(()‪.(١‬‬
‫ﻓﻬﺬﺍ ﺍﳊﺪﻳﺚ ﻳﺒﲔ ﺃﻥ ﻗﻮﻝ ﺍﻟﻜﺎﻫﻦ ﻟﻴﺲ ﺑﺸﻲﺀ ﻳ‪‬ﻌﺘﻤﺪ ﻋﻠﻴﻪ ﻛﻘﻮﻝ ﺍﻟﻨﱯ ‪ ‬ﺍﻟﺬﻱ ﳜﱪ‬
‫ﻋﻦ ﺍﻟﻮﺣﻲ‪ ،‬ﻭﺃﻥ ﺇﺻﺎﺑﺔ ﺍﻟﻜﺎﻫﻦ ﺃﺣﻴﺎﻧ‪‬ﺎ ﺇﳕﺎ ﻫﻲ ﻷﻥ ﺍﳉﲏ ﻳﻠﻘﻲ ﺇﻟﻴﻪ ﺍﻟﻜﻠﻤﺔ ﺍﻟﱵ ﻳﺴﻤﻌﻬﺎ‬
‫ﺍﺳﺘﺮﺍﻗﹰﺎ ﻣﻦ ﺍﳌﻼﺋﻜﺔ‪ ،‬ﻓﻴﻜﺬﺏ ﻋﻠﻴﻬﺎ ﺃﻛﺎﺫﻳﺐ ﺯﺍﺋﺪﺓ ﻓﺮﲟﺎ ﺃﺻﺎﺏ ﻧﺎﺩﺭ‪‬ﺍ ﻭﺧﻄﺆﻩ ﺍﻟﻐﺎﻟﺐ)‪،(٢‬‬
‫ﻭﻛﺬﻟﻚ ﻗﻮﻟﻪ ‪)) :‬ﻣﻦ ﺃﺗﻰ ﻛﺎﻫﻨ‪‬ﺎ ﺃﻭ ﻋﺮﺍﻓﹰﺎ ﻓﺼﺪﻗﻪ ﲟﺎ ﻳﻘﻮﻝ ﻓﻘﺪ ﻛﻔﺮ ﲟﺎ ﺃﻧﺰﻝ ﻋﻠﻰ‬
‫ﳏﻤﺪ(()‪ ،(٣‬ﺃﻳﻀ‪‬ﺎ ﻣﺎ ﺟﺎﺀ ﰲ ﻗﻮﻟﻪ ‪)) :‬ﻣﻦ ﺃﺗﻰ ﻋﺮﺍﻓﹰﺎ ﻓﺴﺄﻟﻪ ﻋﻦ ﺷﻲﺀ ﱂ ﺗﻘﺒﻞ ﻟﻪ ﺻﻼﺓ‬
‫ﺃﺭﺑﻌﲔ ﻟﻴﻠﺔ(()‪ ،(٤‬ﻓﻬﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﻳﺘﱭ ﻓﻴﻬﺎ ﺣﻜﻢ ﺍﻟﻜﻬﺎﻧﺔ‪ ،‬ﻓﻤﻦ ﺃﺗﻰ ﻛﺎﻫﻨﺎ ﻓﺼﺪﻗﻪ ﻓﺤﻜﻤﻪ‬
‫ﺍﻟﻜﻔﺮ ﺍﳌﺨﺮﺝ ﻣﻦ ﺍﳌﻠﺔ‪ ،‬ﻭﻣﻦ ﺃﺗﻰ ﺍﻟﻜﺎﻫﻦ ﻭﺳﺄﻟﻪ ﻭﱂ ﻳﺼﺪﻗﻪ ﻓﺤﻜﻤﻪ ﻋﺪﻡ ﻗﺒﻮﻝ ﺻﻼﺗﻪ ﺃﺭﺑﻌﲔ‬
‫ﻳﻮﻣﺎ‪ ،‬ﻭﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﺬﻡ ﻭﺍﻟﻮﻋﻴﺪ ﻣﺎ ﳚﻌﻞ ﺍﻟﻜﻬﺎﻧﺔ ﻃﺮﻳﻘﺔ ﻏﲑ ﻣﺸﺮﻭﻋﺔ ﻳﺘﻮﺻﻞ‬
‫‪‬ﺎ ﺇﱃ ﻣﻌﺮﻓﺔ ﺃﻣﻮﺭ ﺍﳌﺴﺘﻘﺒﻞ‪.‬‬
‫ﺃﻣﺎ ﺻﻮﺭ ﺍﻟﻜﻬﺎﻧﺔ ﻓﻼ ﺣﺼﺮ ﳍﺎ‪ ،‬ﻭﻣﻦ ﺃﳘﻬﺎ‪:‬‬
‫‪ -١‬ﺍﻟﻌﺮﺍﻓﺔ‪.‬‬
‫‪ -٢‬ﺍﻟﺘﻨﺠﻴﻢ‪.‬‬
‫‪ -٣‬ﺍﳋﻂ ﺑﺎﻟﺮﻣﻞ‪.‬‬
‫‪ -٤‬ﻗﺮﺍﺀﺓ ﺍﻟﻜﻒ ﻭﺍﻟﻔﻨﺠﺎﻥ)‪.(٥‬‬
‫‪ -٥‬ﻣﺎ ﻳﺴﻤﻰ ﺑـ)ﺍﻟﻔﺮﺍﺳﺔ ﺍﻟﺘﻜﻬﻨﻴﺔ()‪.(٦‬‬

‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻙ‪ :‬ﺍﻟﻄﺐ‪ ،‬ﺏ‪ :‬ﺍﻟﻜﻬﺎﻧﺔ )‪.(٥٤٢٩ /٢١٧٣ /٥‬‬
‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪.(٢٢٠ – ٢١٩ /١٠‬‬
‫ـﺎﻫﻦ‬
‫ـﺐ‪ ،‬ﺏ‪ :‬ﰲ ﺍﻟﻜـ‬
‫ـﻮ ﺩﺍﻭﺩ ﻙ‪ :‬ﺍﻟﻄـ‬
‫ـﺮﺓ ‪ (٩٥٣٢ /٤٢٩ /٢) ‬ﻭﺃﺑـ‬ ‫ـﺴﻨﺪ ﺃﰊ ﻫﺮﻳـ‬‫ـﺪ ﰲ ﻣـ‬‫ـﻪ ﺃﲪـ‬‫)‪ (٣‬ﺃﺧﺮﺟـ‬
‫)‪ (٣٩٠٤ /١٥ /٤‬ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﱐ ﰲ ﺻﺤﻴﺢ ﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻫﻴﺐ ﻙ‪ :‬ﺍﻟﺘﻮﺑﺔ ﻭﺍﻟﺰﻫﺪ )ﺹ‪.(١١١٣ - ١١١٢ :‬‬
‫)‪ (٤‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ‪ ،‬ﻙ‪ :‬ﺍﻟﺴﻼﻡ‪ ،‬ﺏ‪ :‬ﲢﺮﱘ ﺍﻟﻜﻬﺎﻧﺔ ﻭﺇﺗﻴﺎﻥ ﺍﻟﻜﺎﻫﻦ )‪.(٢٢٣٠ /١٧٥١ /٤‬‬
‫)‪ (٥‬ﺳﻴﺄﰐ ﺗﻔﺼﻴﻞ ﺍﻟﺘﻨﺠﻴﻢ ﻭﺍﳋﻂ ﺑﺎﻟﺮﻣﻞ ﻭﻗﺮﺍﺀﺓ ﺍﻟﻜﻒ ﻭﺍﻟﻔﻨﺠﺎﻥ ﰲ ﺍﳌﺒﺎﺣﺚ ﺍﻟﺘﺎﻟﻴﺔ ﻣـﻦ ﻃـﺮﻕ ﺍﻻﺳﺘـﺸﺮﺍﻑ ﻏـﲑ‬
‫ﺍﳌﺸﺮﻭﻋﺔ‪.‬‬
‫)‪ (٦‬ﺍﻟﻔﺮﺍﺳﺔ ﺍﻟﺘﻜﻬﻨﻴﺔ‪ :‬ﻫﻲ ﺻﻮﺭﺓ ﻣﻦ ﺻﻮﺭ ﺍﻟﻜﻬﺎﻧﺔ‪ ،‬ﻳﺘﺴﺘﺮ ﺃﺻﺤﺎ‪‬ﺎ ﲢﺖ ﺍﺳﻢ ﺍﻟﻔﺮﺍﺳﺔ‪ ،‬ﻓﻮﺻﻔﻬﺎ ﺑﺎﻟﺘﻜﻬﻨﻴﺔ ﺇﳕـﺎ ﻫـﻮ‬
‫ﻟﺘﻤﻴﻴﺰﻫﺎ ﻋﻦ ﺍﻟﻔﺮﺍﺳﺔ ﻭﺍﻟﺘﻮﺳﻢ ﺍﻟﻮﻫﱯ ﺍﻟﺬﻱ ﺳﺒﻖ ﺑﻴﺎﻧﻪ ﰲ ﻃﺮﻕ ﺍﻻﺳﺘﺸﺮﺍﻑ ﺍﳌﺸﺮﻭﻋﺔ‪ ،‬ﻓﺎﻟﻔﺮﺍﺳﺔ ﺍﻟﺘﻜﻬﻨﻴﺔ ﺍﳓـﺮﻑ‬
‫=‬
 ‫اﻟﺒﺎب اﻟﺜﺎﻧﻲ‪ :‬ﻃﺮق اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ اﻟﻤﺸﺮوﻋﺔ وﻏﯿﺮ اﻟﻤﺸﺮوﻋﺔ‬
‫‪١٦٣‬‬
‫‪ -٦‬ﻋﻠﻢ ﺍﳊﺮﻭﻑ)‪.(١‬‬
‫‪ - ٧‬ﲢﻀﲑ ﺍﻷﺭﻭﺍﺡ‪.‬‬
‫‪ -٨‬ﺍﻟﱪﺍﺳﻴﻜﻴﻮﻟﻮﺟﻲ)‪.(٢‬‬
‫‪ -٩‬ﻃﺎﻗﺔ ﺍﻟﺒﻨﺪﻭﻝ)‪.(٣‬‬

‫ﻣﻔﻬﻮﻣﻬﺎ ﺇﱃ ﺍﻟﺘﻨﺒﺆ ﺑﺎﻟﻐﻴﺐ ﺍﺳﺘﺪﻻﻻﹰ ﺑﺎﳋﻄﻮﻁ ﺍﳌﻮﺟﻮﺩﺓ ﰲ ﺍﻷﻛﻒ ﻭﺍﻷﻗﺪﺍﻡ ﻭﺍﳉﺒﺎﻩ ﲝﺴﺐ ﺍﻟﺘﻘﺎﻃﻊ ﻭﺍﻟﺘﺒﺎﻳﻦ ﻭﺍﻟﻄﻮﻝ‬
‫ﻭﺍﻟﻌﺮﺽ ﻭﺍﻟﻘﺼﺮ‪ ،‬ﻋﻠﻰ ﺃﺣﻮﺍﻝ ﺍﻟﻨﺎﺱ ﻭﺍﻟﺴﻌﺎﺩﺓ ﻭﺍﻟﺸﻘﺎﻭﺓ ﻭﺍﻟﻐﲎ ﻭﺍﻟﻔﻘﺮ ﻭﻣﺎ ﺷﺎ‪‬ﻪ‪ ،‬ﻭﺯﻋﻢ ﻋﻼﻗﺔ ﺳﺮﻳﺔ ﺑﲔ ﺍﻷﻟـﻮﺍﻥ‬
‫ﻭﺍﻷﺷﻜﺎﻝ ﻭﺍﻷﻣﺰﺟﺔ ﻭﺍﻷﺧﻼﻕ‪ ،‬ﻭﺃﻥ ﻫﺬﻩ ﺍﻟﻌﻼﻗﺎﺕ ﺗﻨﺒﺊ ﻋﻦ ﺍﳌﺴﺘﻘﺒﻞ ﻭﺍﳌﺎﺿﻲ ﺃﻭ ﺍﻻﺳـﺘﺪﻻﻝ ﲞـﻂ ﺍﻟـﺸﺨﺺ‬
‫ﻭﺗﻮﻗﻴﻌﻪ ﻋﻠﻰ ﻣﺎﺿﻴﻪ ﺃﻭ ﻣﺴﺘﻘﺒﻠﻪ ﻣﻦ ﺳﻌﺪ ﻭﳓﺲ‪ ،‬ﻓﺨﻠﻄﻮﺍ ﺑﲔ ﺍﻟﻔﺮﺍﺳﺔ ﻭﺍﻟﺘﻮﻗﻊ ﻭﺍﻟﺘﺨﺮﺹ‪ ،‬ﻭﺃﺻـﺒﺤﺖ ﺍﻟﻔﺮﺍﺳـﺔ‬
‫ﺍﳊﺪﻳﺜﺔ ﻣﻦ ﻋﻠﻮﻡ ﺍﻟﺸﻌﻮﺫﺓ ﻭﺍﻟﻜﻬﺎﻧﺔ )ﺃﺻﻮﻝ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻐﻴﺐ ﻭﺁﺛﺎﺭﻩ ﺹ‪.(١٩٢ :‬‬
‫)‪ (١‬ﻋﻠﻢ ﺍﳊﺮﻭﻑ‪ :‬ﻳﻄﻠﻖ ﻋﻠﻴﻪ ﻋﻠﻢ ﺍﻷﺳﺮﺍﺭ‪ ،‬ﻭﻣﻮﺿﻮﻋﻪ ﺍﳊﺮﻭﻑ ﺍﳍﺠﺎﺋﻴﺔ‪ ،‬ﻭﻫﻮ ﻣﺒﲏ ﻋﻠﻰ ﺧﻮﺍﺹ ﻣﺰﻋﻮﻣﺔ ﻟﻠﺤـﺮﻭﻑ‪،‬‬
‫ﺇﻓﺮﺍﺩ‪‬ﺍ ﻭﺗﺮﻛﻴﺒ‪‬ﺎ‪ ،‬ﲝﺴﺐ ﻣﻌﺘﻘﺪﻫﻢ ﺃﻥ ﻟﻠﺤﺮﻭﻑ ﺟﺴﻤ‪‬ﺎ ﻭﺭﻭﺣ‪‬ﺎ ﻭﻧﻔﺴ‪‬ﺎ ﻭﻗﻠﺒ‪‬ﺎ ﻭﻋﻘﻠﹰﺎ ﻭﻗﻮﺓ ﻛﻠﻴﺔ ﻭﻗﻮﺓ ﻃﺒﻴﻌﻴﺔ )ﻃﺎﻗـﺔ(‬
‫ﺗﺘﻌﻠﻖ ﲞﻮﺍﺹ ﺍﳊﺮﻭﻑ‪ ،‬ﻓﻴﺰﻋﻢ ﺃﻫﻞ ﻫﺬﻩ ﺍﻟﻌﻠﻮﻡ ﺃ‪‬ﻢ ﳝﺰﺟﻮﻥ ﻗﻮﻯ ﺍﳊﺮﻭﻑ ﻭﺍﻟﻜﻠﻤﺎﺕ ﺑﻘﻮﻯ ﺍﻟﻜﻮﺍﻛﺐ ﻓﲑﺷـﺪﻫﻢ‬
‫ﻫﺬﺍ ﺍﳌﺰﺝ ‪ -‬ﺑﺰﻋﻤﻬﻢ ‪ -‬ﺇﱃ ﺍﳌﻐﻴﺒﺎﺕ ﻭﻳﺪﳍﻢ ﻋﻠﻰ ﺍﳌﻘﺪﺭﺍﺕ )ﺃﺻﻮﻝ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻐﻴﺐ ﻭﺁﺛﺎﺭﻩ ﺹ‪.(١٩٢ :‬‬
‫)‪ (٢‬ﺍﻟﱪﺍﺳﻴﻜﻴﻮﻟﻮﺟﻲ‪ :‬ﻳﺪﻋﻲ ﻣﺮﻭﺟﻮ ﺍﻟﱪﺍﺳﻴﻜﻴﻮﻟﻮﺟﻲ ﺃ‪‬ﺎ ﳎﺮﺩ ﺃﻣﻮﺭ ﺧﺎﺭﻗﺔ ﻟﻠﻌﺎﺩﺓ ﱂ ﻳ‪‬ﺘﻮﺻﻞ ﺇﱃ ﺗﻔﺴﲑﻫﺎ‪ ،‬ﻭﱂ ﻳﻜـﻦ‬
‫ﻃﺮﻳﻖ ﲢﺼﻴﻠﻬﺎ ﻣﺘﺎﺣ‪‬ﺎ ﻓﻴﻤﺎ ﺳﺒﻖ‪ ،‬ﻓﻬﻲ ﺇﳕﺎ ﲢﺪﺙ ﲟﻠﻜﺔ ﺃﻭ ﻗﻮﺓ ﻣﻦ ﻗﻮﻯ ﺍﻟﻨﻔﺲ‪ ،‬ﻗﺪ ﺗﻈﻬﺮ ﻋﻨﺪ ﺷـﺨﺺ ﻛﻤﻮﻫﺒـﺔ‬
‫ﻓﻄﺮﻳﺔ‪ ،‬ﻛﻤﺎ ﳝﻜﻦ ﻷﻱ ﺃﺣﺪ ﺍﻛﺘﺴﺎ‪‬ﺎ ﺃﻭ ﺗﻨﻤﻴﺘﻬﺎ ﺑﺎﻟﺘﺪﺭﻳﺐ‪ ،‬ﻭﺃﻭﻝ ﻃﺮﻳﻖ ﻟﺬﻟﻚ ﺗﻐﻴﻴﺐ ﺍﻟﻌﻘﻞ ﺣﱴ ﻻ ﻳﺮﻓﺾ ﻫـﺬﻩ‬
‫ﺍﻟﻔﻜﺮﺓ‪ ،‬ﻭﻫﻮ ﺫﺍﺕ ﻣﺎ ﻛﺎﻥ ﻳﻔﻌﻠﻪ ﺍﻟﻜﻬ‪‬ﺎﻥ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻳﻌﻤﺪﻭﻥ ﻏﺎﻟﺒ‪‬ﺎ ﺇﱃ ﺗﻐﻴﻴﺐ ﺍﻟﻮﻋﻲ‪ ،‬ﺑﺎﺳـﺘﺪﺍﻣﺔ ﺍﻟﻨﻈـﺮ ﻓﻴﻤـﺎ‬
‫ﻳﺴﺘﺨﺪﻣﻮﻥ ﻣﻦ ﺍﳌﺮﺍﻳﺎ ﺃﻭ ﺍﳌﺎﺀ ﻭﳓﻮﻩ‪ ،‬ﺃﻭ ﺗﺮﺩﻳﺪ ﺳﺠﻌﻬﻢ ﺣﱴ ﻳﻐﻴﺐ ﻭﻋﻴﻬﻢ ﻭﻳﺄﺗﻴﻬﻢ ﺷﻴﻄﺎ‪‬ﻢ ﻓﻴﺨﱪﻫﻢ ﺑﺄﻣﺮ ﻣﻐﻴـﺐ‬
‫)ﺃﺻﻮﻝ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻐﻴﺐ ﻭﺁﺛﺎﺭﻩ ﺹ‪.(١٩٩-١٩٨ :‬‬
‫)‪ (٣‬ﻃﺎﻗﺔ ﺍﻟﺒﻨﺪﻭﻝ‪ :‬ﻫﻲ ﻃﺮﻳﻘﺔ ﻟﻠﻤﻌﺮﻓﺔ ﺍﳌﻐﻴﺒﺔ ﺗﻌﺘﻤﺪ ﺍﺳﺘﺨﺪﺍﻡ ﺁﻟﺔ ﻣﺘﺄﺭﺟﺤﺔ ﺗﻮﺿﻊ ﻓﻮﻕ ﺭﺃﺱ ﺍﻟﺸﺨﺺ‪ ،‬ﺃﻭ ﻓﻮﻕ ﺑﻄﻨﻪ ﺃﻭ‬
‫ﻏﲑ ﺫﻟﻚ‪ ،‬ﰒ ﻳﻨﻈﺮ ﺇﻟﻴﻪ ﻭﲝﺴﺐ ﺍﲡﺎﻩ ﺩﻭﺭﺍﻧﻪ ﻭﻋﺪﺩ ﺍﻟﺪﻭﺭﺍﺕ ﻳﻜﻮﻥ ﺍﳋﱪ ﻋﻦ ﻧﻮﻉ ﺟﻨﲔ ﺍﻣﺮﺃﺓ ﺣﺎﻣـﻞ‪ ،‬ﺃﻭ ﻧـﻮﻉ‬
‫ﺍﳌﺮﺽ ﺃﻭ ﻭﻗﺘﻪ‪ ،‬ﺃﻭ ﺻﻼﺣﻴﺔ ﻣﻬﻨﺔ ﳌﺴﺘﻘﺒﻞ ﺇﻧﺴﺎﻥ ﺃﻭ ﻓﺴﺎﺩﻫﺎ‪ ،‬ﺃﻭ ﳒﺎﺡ ﺳﻔﺮ ﺃﻭ ﲡﺎﺭﺓ ﻭﳓﻮ ﺫﻟﻚ )ﺃﺻـﻮﻝ ﺍﻹﳝـﺎﻥ‬
‫ﺑﺎﻟﻐﻴﺐ ﻭﺁﺛﺎﺭﻩ ﺹ‪.(١٩٤ :‬‬
 ‫اﻟﺒﺎب اﻟﺜﺎﻧﻲ‪ :‬ﻃﺮق اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ اﻟﻤﺸﺮوﻋﺔ وﻏﯿﺮ اﻟﻤﺸﺮوﻋﺔ‬
‫‪١٦٤‬‬
‫ﺍﻟﻤﺒﺤﺙ ﺍﻟﺜﺎﻨﻲ‪ :‬ﺍﻟﻌﺭﺍﻓﺔ‪ ،‬ﺤﻜﻤﻬﺎ‪ ،‬ﻭﺼﻭﺭﻫﺎ‪:‬‬
‫ﺗﺪﺧﻞ ﺍﻟﻌﺮﺍﻓﺔ ﰲ ﺑﺎﺏ ﻃﺮﻕ ﺍﻻﺳﺘﺸﺮﺍﻑ ﻏﲑ ﺍﳌﺸﺮﻭﻋﺔ‪ ،‬ﻟﻜﻮ‪‬ﺎ ﺍﺩﻋﺎﺀ ﻟﻠﻤﻌﺮﻓﺔ ﺍﳌﺴﺘﻘﺒﻠﻴﺔ‬
‫ﺑﻄﺮﻳﻖ ﺍﻟﻈﻦ ﻭﺍﻟﺘﺨﻤﲔ ﻭﺍﻟﺪﺟﻞ ﺍﻟﺬﻱ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﺑﻪ ﻣﻦ ﺳﻠﻄﺎﻥ‪ ،‬ﻭﳌﺨﺎﻟﻔﺘﻬﺎ ﺃﺻﻮﻝ ﺍﻹﳝﺎﻥ‪،‬‬
‫ﻭﻟﺘﻌﻠﻴﻖ ﺍﻹﻧﺴﺎﻥ ﺑﺄﻣﻮﺭ ﻻ ﺣﻘﻴﻘﺔ ﳍﺎ ﺷﺮﻋ‪‬ﺎ ﻭﻻ ﻋﻘﻼﹰ‪.‬‬
‫ﺍﻟﻌ‪‬ﺮﺍﻓﺔ ﰲ ﺍﻟﻠﻐﺔ‪:‬‬
‫ﺍﻟﻌﺮﺍﻑ ﺍﺳﻢ ﻟﻠﺤﺎﺯﻱ ﻭﺍﻟﻜﺎﻫﻦ‪ ،‬ﻛﻤﺎ ﻳﻄﻠﻖ ﻋﻠﻰ ﺍﻟﻄﺒﻴﺐ‪ ،‬ﻭﺍﻟﻌﺮﻳﻒ‪ :‬ﺍﻟﻘﻴﻢ ﻭﺍﻟﺴﻴﺪ‬
‫ﳌﻌﺮﻓﺘﻪ ﺑﺴﻴﺎﺳﺔ ﺍﻟﻘﻮﻡ)‪.(١‬‬
‫ﺍﻟﻌ‪‬ﺮﺍﻓﺔ ﰲ ﺍﻻﺻﻄﻼﺡ‪:‬‬
‫ﻫﻲ ﻣﺎ ﺍﺳﺘ‪‬ﻨِﺪ ﰲ ﻣﻌﺮﻓﺘﻪ ﺇﱃ ﻇﻦ ﻭﲣﻤﲔ ﻭﺣﺪﺱ‪ ،‬ﺑﺄﻥ ﻳﺪﻋﻲ ﺷﺨﺺ ﺃﻧﻪ ﻳﻌﺮﻑ ﺃﻣﻮﺭ‪‬ﺍ ﻣﻦ‬
‫ﺍﻟﻐﻴﺐ‪ ،‬ﲟﻘﺪﻣﺎﺕ ﻭﺃﺳﺒﺎﺏ ﻳﺴﺘﺪﻝ ‪‬ﺎ ﻋﻠﻰ ﻣﻮﺍﻗﻌﻬﺎ)‪.(٢‬‬
‫ﻭﺣﻜﻢ ﺍﻟﻌﺮﺍﻓﺔ ﰲ ﺍﻟﺸﺮﻉ ﻇﺎﻫﺮ ﺍﻟﺬﻡ ﻭﺍﻟﺘﺤﺮﱘ؛ ﻷﻥ ﻓﻴﻬﺎ ﺍﺩﻋﺎﺀً ﻟﻌﻠﻢ ﺍﻟﻐﻴﺐ ﺍﻟﺬﻱ ﺍﺳﺘﺄﺛﺮ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﺑﻌﻠﻤﻪ‪ ،‬ﻭﻗﺪ ﻭﺭﺩ ﻭﺻﻒ ﻣﻦ ﺃﺗﻰ ﺍﻟﻌﺮﺍﻑ ﺑﺎﻟﻜﻔﺮ ﰲ ﻗﻮﻟﻪ ‪)) :‬ﻣﻦ ﺃﺗﻰ ﻛﺎﻫﻨ‪‬ﺎ ﺃﻭ‬
‫ﻋﺮﺍﻓﹰﺎ ﻓﺼﺪﻗﻪ ﲟﺎ ﻳﻘﻮﻝ ﻓﻘﺪ ﻛﻔﺮ ﲟﺎ ﺃﻧﺰﻝ ﻋﻠﻰ ﳏﻤﺪ(()‪ ،(٣‬ﻭﻛﺬﻟﻚ ﺗﻮﻋ‪‬ﺪ ﻣﻦ ﺃﺗﻰ ﺍﻟﻌﺮ‪‬ﺍﻑ ﺑﺄﻻﱠ‬
‫ﺗﻘﺒﻞ ﺻﻼﺗﻪ ﺃﺭﺑﻌﲔ ﻟﻴﻠﺔ ﰲ ﻗﻮﻟﻪ ‪)) ‬ﻣﻦ ﺃﺗﻰ ﻋﺮﺍﻓﹰﺎ ﻓﺴﺄﻟﻪ ﻋﻦ ﺷﻲﺀ ﱂ ﺗﻘﺒﻞ ﻟﻪ ﺻﻼﺓ ﺃﺭﺑﻌﲔ‬
‫ﻟﻴﻠﺔ(()‪.(٤‬‬
‫ﻓﺈﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻮﻋﻴﺪ ﻭﺍﳊﻜﻢ ﺑﺎﻟﻜﻔﺮ ﳌﻦ ﺃﺗﻰ ﺍﻟﻌ‪‬ﺮﺍﻑ‪ ،‬ﻓﺈﻥ ﺍﻟﻌ‪‬ﺮﺍﻑ ﻧﻔﺴﻪ ﺃﻭﱃ ﺑﺬﻟﻚ‪.‬‬
‫ﺃﻣﺎ ﺻﻮﺭ ﺍﻟﻌﺮﺍﻓﺔ ﻓﻜﺜﲑﺓ‪ ،‬ﻣﻨﻬﺎ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ‪:‬‬
‫‪ -١‬ﻗﺮﺍﺀﺓ ﺍﻟﺰﻫﺮ)‪.(٥‬‬

‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ )‪ ،(٢٣٨ /٩‬ﺍﳌﻌﺠﻢ ﺍﻟﻮﺳﻴﻂ )‪ (٥٩٥ /٢‬ﻣﺎﺩﺓ )ﻋ‪‬ﺮﻑ‪.(‬‬
‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻨﻬﺎﻳﺔ ﰲ ﻏﺮﻳﺐ ﺍﳊﺪﻳﺚ ﻭﺍﻷﺛﺮ )‪ ،(٢١٥ /٤‬ﺍﻟﺘﻨﺒﺆ ﺑﺎﻟﻐﻴﺐ ﻋﻨﺪ ﺍﻟﻔﻼﺳﻔﺔ ﺍﳌﻨﺘﺴﺒﲔ ﻟﻺﺳﻼﻡ )ﺹ‪.(٢٢٣ :‬‬
‫)‪ (٣‬ﺳﺒﻖ ﲣﺮﳚﻪ ﰲ ﺍﻟﺼﻔﺤﺔ ﺭﻗﻢ ]‪.[١٦٢‬‬
‫)‪ (٤‬ﺳﺒﻖ ﲣﺮﳚﻪ ﰲ ﺍﻟﺼﻔﺤﺔ ﺭﻗﻢ ]‪.[١٦٢‬‬
‫)‪ (٥‬ﻗﺮﺍﺀﺓ ﺍﻟﺰﻫﺮ‪ :‬ﻭﻫﻮ ﻋﺒﺎﺭﺓ ﻋﻦ ﺣﺠﺮ ﻣﻜﻌﺐ ﺍﻟﺸﻜﻞ ﻣﺮﺳﻮﻡ ﰲ ﺟﻬﺎﺗﻪ ﺍﻟﺴﺖ ﺃﺭﻗﺎﻡ ﻣﻦ ﻭﺍﺣﺪ ﺇﱃ ﺳﺘﺔ‪ ،‬ﻭﻫﻮ ﻣﻌﺮﻭﻑ‬
‫ﺑـ)ﺯﻫﺮ ﻟﻌﺒﺔ ﺍﻟﻄﺎﻭﻟﺔ(‪ ،‬ﺣﻴﺚ ﻳﻠﻘﻰ ﻫﺬﺍ ﺍﻟﺰﻫﺮ ﺿﻤﻦ ﺩﺍﺋﺮﺓ‪ ،‬ﻓﺈﻥ ﺍﺳﺘﻘﺮ ‪‬ﺎ‪ ،‬ﻳﻘﺮﺃ ﺍﻟﺮﻗﻢ ﺍﻟﻈﺎﻫﺮ ﻣﻦ ﺟﻬﺘﻪ ﺍﻟﻌﻠﻴـﺎ‪ ،‬ﰒ‬
‫=‬
 ‫اﻟﺒﺎب اﻟﺜﺎﻧﻲ‪ :‬ﻃﺮق اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ اﻟﻤﺸﺮوﻋﺔ وﻏﯿﺮ اﻟﻤﺸﺮوﻋﺔ‬
‫‪١٦٥‬‬
‫‪ -٢‬ﻭﻗﺮﺍﺀﺓ ﺍﻟﻔﻨﺠﺎﻥ)‪.(١‬‬
‫‪ -٣‬ﺍﻟﻀﺮﺏ ﺑﺎﳊﺼﻰ)‪.(٢‬‬
‫‪ -٤‬ﺣﺴﺎﺏ ﺍﻟﻄﺎﻟﻊ)‪.(٣‬‬
‫‪ -٥‬ﺍﳋﻂ ﺑﺎﻟﺮﻣﻞ)‪…(٤‬ﻭﻏﲑﻫﺎ‪.‬‬

‫ﻳﻌﻤﺪ ﺇﱃ ﺗﻔﺴﲑ ﺍﻟﺮﻗﻢ ﲝﺴﺐ ﻣﺎ ﺗﻘﺘﻀﻲ ﺑﻪ ﺟﺪﺍﻭﻝ ﺍﻟﻜﻮﺍﻛﺐ ﺍﳌﺘﻮﻓﺮﺓ ﻟﺪﻳﻬﻢ‪ ،‬ﻭﺇﻥ ﺍﺳﺘﻘﺮ ﺍﻟﺰﻫﺮ ﺧﺎﺭﺝ ﺍﻟﺪﺍﺋﺮﺓ ﻓﺈﻥ‬
‫ﺍﻟﺸﺨﺺ ‪ -‬ﺑﺰﻋﻤﻬﻢ ‪ -‬ﺳﻴﺼﺎﺩﻑ ﺷﻘﺎﻗﹰﺎ ﻋﻤ‪‬ﺎ ﻗﺮﻳﺐ!! )ﻳﻨﻈﺮ‪ :‬ﺍﻟﺘﺤﺼﲔ ﻣﻦ ﻛﻴﺪ ﺍﻟﺸﻴﺎﻃﲔ ﺹ‪.(٤٠ :‬‬
‫)‪ (١‬ﺳﻴﺄﰐ ﺗﻔﺼﻴﻠﻪ ﰲ ﺍﳌﺒﺤﺚ ﺍﻟﺘﺎﱄ‪.‬‬
‫)‪ (٢‬ﺍﻟﻀﺮﺏ ﺑﺎﳊﺼﻰ‪ :‬ﻭﻫﻮ ﺭﻣﻲ ﻋﺪﺩ ﻣﻦ ﺍﳊﺼﻴﺎﺕ ﻏﲑ ﳏﺪﺩ‪ ،‬ﺃﻭ ﻣﻦ ﺍﻟﻮ‪‬ﺩ‪‬ﻉ ﰲ ﺯﺍﻭﻳﺔ ﰒ ﻳﺸﺮﻉ ﺍﻟﻌ‪‬ـﺮﺍﻑ ﺑﺎﺳـﺘﻌﺎﺩ‪‬ﺎ‬
‫ﺣﺼﺎﺗﲔ ﺣﺼﺎﺗﲔ ﻣﺜﻠﹰﺎ‪ ،‬ﺃﻭ ﺛﻼﺛﺔ ﺛﻼﺛﺔ‪ ،‬ﰒ ﻳﻨﻈﺮ ﻣﺎ ﺗﺒﻘﻰ ﻣﻨﻬﺎ ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺷﻔﻌ‪‬ﺎ ﺩﻝ ﺫﻟﻚ ﻋﻠﻰ ﺣﺴﻦ ﺍﻟﻄﺎﻟﻊ‬
‫ﻭﺇﻥ ﻛﺎﻥ ﻭﺗﺮ‪‬ﺍ ﺩﻝ ﻋﻠﻰ ﺳﻮﺋﻪ! ‪ ،‬ﻭﺫﻟﻚ ﻛﻠﻪ ﻣﻦ ﺍﻟﻌﺮﺍﻓﺔ ﺑﺎﻟﺘﺨﻤﲔ‪ ،‬ﻓﺈﻥ ﺃﺻﺎﺑﺖ ﺃﺣﻴﺎﻧ‪‬ﺎ ﻓﻬﻮ ﻣـﻦ ﺑـﺎﺏ ﺍﳌـﺼﺎﺩﻓﺔ‬
‫)ﻳﻨﻈﺮ‪ :‬ﺍﻟﺘﺤﺼﲔ ﻣﻦ ﻛﻴﺪ ﺍﻟﺸﻴﺎﻃﲔ ﺹ‪.(٤٢ :‬‬
‫)‪ (٣‬ﺣﺴﺎﺏ ﺍﻟﻄﺎﻟﻊ‪ :‬ﻭﻫﻮ ﺍﺩﻋﺎﺀ ﻣﻌﺮﻓﺔ ﺣﺼﻮﻝ ﺍﻟﺴﻌﺎﺩﺓ ﺃﻭ ﺍﻟﺸﻘﺎﺀ ﻟﺸﺨﺺٍ ﻣﺎ ﺑﻄﺮﻳﻖ ﻣﻌﺮﻓﺔ ﺍﲰﻪ ﺃﻭ ﺍﺳﻢ ﺃﻣﻪ‪ ،‬ﻭﻣﻌﺮﻓـﺔ‬
‫ﻣﺎ ﳝﺜﻠﻪ ﳎﻤﻮﻉ ﺍﻻﲰﲔ ﻣﻦ ﺍﻷﻋﺪﺍﺩ‪ ،‬ﲝﺴﺐ ﺣﺴﺎﺏ ﺍﳉﹸﻤ‪‬ﻞ )ﺃﲜﺪ ﻫﻮﺯ…( ﻭﺑﻌﺪ ﲨﻊ ﺗﻠﻚ ﺍﻷﻋﺪﺍﺩ ﻓﺈ‪‬ـﺎ ﺗﻘـﺴﻢ‬
‫ﻋﻠﻰ ﺃﻋﺪﺍﺩ ﺍﻷﺑﺮﺍﺝ ﺍﻻﺛﲎ ﻋﺸﺮ ﺍﳌﻌﺮﻭﻓﺔ )ﺃﻭ ﳍﺎ ﺍﳊﻤﻞ ﻭﺁﺧﺮﻫﺎ ﺍﳊﻮﺕ( ﻭﻣﻦ ﰒ ﻗﺴﻤﺘﻬﺎ ﻋﻠﻰ )‪ (١٢‬ﻟﻴﻨﻈﺮ ﺍﻟﻌـﺮ‪‬ﺍﻑ‬
‫ﺑﻌﺪﻫﺎ ﺑﺎﻗﻲ ﺍﻟﻘﺴﻤﺔ‪ ،‬ﻓﺒﺤﺴﺐ ﻫﺬﺍ ﺍﻟﺒﺎﻗﻲ ﻳﻨﻈﺮ ﰲ ﺟﺪﻭﻝ ﻟﺪﻳﻪ ﻣﻄﺎﺑﻖ ﻟﺘﺮﻗﻴﻢ ﺑﺎﻗﻲ ﺍﻟﻘﺴﻤﺔ‪ ،‬ﻓﻴﺨﱪﻩ ﺑﻄﺎﻟﻌﻪ ﻭﺣﻈـﻪ‪،‬‬
‫ﻓﻬﺬﻩ ﺍﻟﺼﻮﺭﺓ ﻓﻴﻬﺎ ﺗﺪﺍﺧﻞ ﺑﲔ ﺍﻟﻌﺮﺍﻓﺔ ﻭﺍﻟﺘﻨﺠﻴﻢ )ﻳﻨﻈﺮ‪ :‬ﺍﻟﺘﺤﺼﲔ ﻣﻦ ﻛﻴﺪ ﺍﻟﺸﻴﺎﻃﲔ ﺹ‪.(٤٤ :‬‬
‫)‪ (٤‬ﺳﻴﺄﰐ ﺗﻔﺼﻴﻠﻪ ﰲ ﺍﳌﺒﺤﺚ ﺍﻟﺘﺎﱄ‪.‬‬
 ‫اﻟﺒﺎب اﻟﺜﺎﻧﻲ‪ :‬ﻃﺮق اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ اﻟﻤﺸﺮوﻋﺔ وﻏﯿﺮ اﻟﻤﺸﺮوﻋﺔ‬
‫‪١٦٦‬‬
‫ﺍﻟﻤﺒﺤﺙ ﺍﻟﺜﺎﻟﺙ‪ :‬ﺍﻟﺘﻨﺠﻴﻡ‪ ،‬ﺤﻜﻤﻪ‪ ،‬ﻭﺼﻭﺭﻩ‪:‬‬
‫ﻳ‪‬ﻌﺪ‪ ‬ﺍﻟﺘﻨﺠﻴﻢ ﻣﻦ ﺃﻗﺪﻡ ﺍﻟﻄﺮﻕ ﻏﲑ ﺍﳌﺸﺮﻭﻋﺔ ﰲ ﺍﻟﺘﻨﺒﺆ ﺑﺎﳌﺴﺘﻘﺒﻞ ﻓﺎﻻﻋﺘﻘﺎﺩ ﺑﺘﺄﺛﲑ ﺍﻟﻨﺠﻮﻡ‬
‫ﻭﺗﻌﻈﻴﻤﻬﺎ ﻭﻇﻦ ﺍﻟﺴﻌﻮﺩ ﻭﺍﻟﻨﺤﻮﺱ ﻓﻴﻬﺎ ﺷﺮﻙ ﻗﺪﱘ‪ ،‬ﺍﻧﺘﺸﺮ ﰲ ﻃﻮﺍﺋﻒ ﻭﻣﻠﻞ ﺷﱴ ﻛﺎﻟﻔﻼﺳﻔﺔ‪،‬‬
‫ﻭﺍ‪‬ﻮﺱ)‪ (١‬ﻭﻏﲑﻫﻢ‪ ،‬ﻭﻣﺎ ﺯﺍﻟﺖ ﻫﺬﻩ ﺍﻟﻄﻮﺍﺋﻒ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﻟﻌﺼﻮﺭ ﺗﺪﻋﻮ ﺇﱃ ﻫﺬﺍ ﺍﻟﺸﺮﻙ‪،‬‬
‫ﻭﺗﺸﺠﻊ ﻋﻠﻰ ﺗﻌﻠﻢ ﻫﺬﻩ ﺍﻟﺼﻨﺎﻋﺔ‪ ،‬ﻭﺇﻗﻨﺎﻉ ﺍﻟﻨﺎﺱ ﺑﺄﻥ ﻫﺬﺍ ﺍﻟﺴﺨﻒ ﻋﻠﻢ ﻭﺣﻖ‪ ،‬ﻭﺻﺤﺎﺋﻒ‬
‫ﻏﻴﺐ‪.‬‬
‫ﺍﻟﺘﻨﺠﻴﻢ ﻟﻐﺔ‪:‬‬
‫ﺍﻟﺘﻨﺠﻴﻢ ﰲ ﻣﻌﻨﺎﻩ ﺍﻟﻠﻐﻮﻱ‪ :‬ﻣﺄﺧﻮﺫ ﻣﻦ ﺍﻟﻨﺠﻢ‪ ،‬ﻭﻫﻮ ﺍﻟﻜﻮﻛﺐ‪ ،‬ﻭﺍﳌﻨﺠﻢ ﻭﺍﳌﹸﺘ‪‬ﻨﺠﻢ ﺍﻟﺬﻱ‬
‫ﻳﻨﻈﺮ ﰲ ﺍﻟﻨﺠﻮﻡ ﳛﺴﺐ ﻣﻮﺍﻗﻴﺘﻬﺎ ﻭﺳﲑﻫﺎ)‪.(٢‬‬
‫ﺍﻟﺘﻨﺠﻴﻢ ﺍﺻﻄﻼﺣﺎ‪:‬‬
‫ﺃﻣﺎ ﻣﻌﻨﺎﻩ ﰲ ﺍﻻﺻﻄﻼﺡ‪ :‬ﻓﻬﻮ ﺍﻻﺳﺘﺪﻻﻝ ﻋﻠﻰ ﺍﳊﻮﺍﺩﺙ ﺍﻷﺭﺿﻴﺔ ﺍﻟﱵ ﱂ ﺗﻘﻊ‪ ،‬ﻭﺳﺘﻘﻊ ﰲ‬
‫ﻣﺴﺘﻘﺒﻞ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﻛﺄﻭﻗﺎﺕ ﻫﺒﻮﺏ ﺍﻟﺮﻳﺎﺡ‪ ،‬ﻭﳎﻲﺀ ﺍﳌﻄﺮ ﻭﺗﻐﻴ‪‬ﺮ ﺍﻷﺳﻌﺎﺭ‪ ،‬ﻭﺳﻌﺎﺩﺓ ﺍﳌﺮﺀ‪ ،‬ﺃﻭ‬
‫ﺷﻘﺎﺋﻪ ﺑﺎﻷﺣﻮﺍﻝ ﺍﻟﻔﻠﻜﻴﺔ ﻣﻦ ﺟﺮﻱ ﺍﻟﻜﻮﺍﻛﺐ‪ ،‬ﺃﻭ ﺍﺟﺘﻤﺎﻋﻬﺎ‪ ،‬ﻭﺍﺩ‪‬ﻋﺎﺀ ﺃﻥ ﻟﻸﺣﻮﺍﻝ ﺍﻟﻔﻠﻜﻴﺔ‬
‫ﺗﺄﺛﲑ‪‬ﺍ ﰲ ﺍﻟﺴﻔﻠﻴﺎﺕ)‪.(٣‬‬
‫ﻭﺣﻜﻢ ﺍﻟﺘﻨﺠﻴﻢ ﰲ ﺍﻟﺸﺮﻉ ﻓﻴﻪ ﺗﻔﺼﻴﻞ؛ ﻷﻥ ﻋﻠﻢ ﺍﻟﻨﺠﻮﻡ ﻭﺍﻟﻌﻤﻞ ﺑﻪ ﻋﻠﻰ ﻧﻮﻋﲔ ﳘﺎ‪:‬‬
‫ﺍﻟﻨﻮﻉ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺍﻟﺘﺄﺛﲑ ﻭﻫﻮ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ ﻫﻲ‪:‬‬
‫ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ‪ :‬ﺍﻋﺘﻘﺎﺩ ﺗﺄﺛﲑ ﻫﺬﻩ ﺍﻟﻨﺠﻮﻡ‪ ،‬ﻭﺧﻠﻘﻬﺎ ﻟﻠﺤﻮﺍﺩﺙ‪ ،‬ﻓﻬﺬﺍ ﺷﺮﻙ ﳐﺮﺝ ﻣﻦ ﺍﳌﻠﺔ؛ ﻷﻥ‬
‫ﺻﺎﺣﺐ ﻫﺬﺍ ﺍﻻﻋﺘﻘﺎﺩ ﺟﻌﻞ ﺍﳌﺨﻠﻮﻕ ﺧﺎﻟﻘﹰﺎ‪ ،‬ﻭﺍﻋﺘﻘﺪ ﺧﻠﻖ ﺍﻟﻨﺠﻮﻡ ﻭﺗﺄﺛﲑﻫﺎ ﰲ ﺍﳊﻮﺍﺩﺙ‪.‬‬

‫)‪ (١‬ﺍ‪‬ﻮﺱ‪ :‬ﺩﻳﺎﻧﺔ ﻭﺛﻨﻴﺔ ﺛﻨﻮﻳﺔ ﺗﻘﻮﻝ ﺑﺈﳍﲔ‪ ،‬ﺃﺣﺪﳘﺎ ﺇﻟﻪ ﺍﻟﻨﻮﺭ ﻭﺍﻵﺧﺮ ﺇﻟﻪ ﺍﻟﻈﻠﻤﺔ‪ ،‬ﻭﺑﻴﻨﻬﻤﺎ ﺻﺮﺍﻉ ﺩﺍﺋﻢ ﺇﱃ ﻗﻴﺎﻡ ﺍﻟـﺴﺎﻋﺔ‪،‬‬
‫ﺍﻟﱵ ﺗﻘﻮﻡ ﺣﺴﺐ ﺯﻋﻤﻬﻢ ﻧﺘﻴﺠﺔ ﺍﻧﺘﺼﺎﺭ ﺇﻟﻪ ﺍﻟﻨﻮﺭ ﻋﻠﻰ ﺇﻟﻪ ﺍﻟﻈﻠﻤﺔ )ﺍﳌﻠﻞ ﻭﺍﻟﻨﺤﻞ ‪ ،٢٣٣ /١‬ﺍﳌﻮﺳـﻮﻋﺔ ﺍﳌﻴـﺴﺮﺓ ﰲ‬
‫ﺍﻷﺩﻳﺎﻥ ﻭﺍﳌﺬﺍﻫﺐ ﺍﳌﻌﺎﺻﺮﺓ ‪.(١١٣٩ /٢‬‬
‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ )‪ ،(٥٦٩ /١٢‬ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ )‪ (٢٧٠ /١‬ﻣﺎﺩﺓ )ﳒﻢ(‪.‬‬
‫)‪ (٣‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﻟﺴﻨﺔ )‪ ،(١٨٣ /١٢‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ﻟﺸﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﲤﻴﻤﺔ )‪.(١٩٢ /٣٥‬‬
 ‫اﻟﺒﺎب اﻟﺜﺎﻧﻲ‪ :‬ﻃﺮق اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ اﻟﻤﺸﺮوﻋﺔ وﻏﯿﺮ اﻟﻤﺸﺮوﻋﺔ‬
‫‪١٦٧‬‬
‫ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﻳﺴﺘﺪﻝ ﲝﺮﻛﺎ‪‬ﺎ ﻭﺗﻨﻘﻼ‪‬ﺎ ﻋﻠﻰ ﻣﺎ ﳛﺪﺙ ﰲ ﺍﳌﺴﺘﻘﺒﻞ ﻛﺄﻥ ﻳﺴﺘﺪﻝ ﻋﻠﻰ‬
‫ﻣﺮﺽ‪ ،‬ﺃﻭ ﺭﺯﻕ‪ ،‬ﺃﻭ ﻏﲑﻩ ﺑﺴﺒﺐ ﺣﺮﻛﺔ ﳒﻢ‪ ،‬ﺃﻭ ﻣﻮﺍﻓﻘﺔ ﺗﺎﺭﻳﺦ ﻭﻻﺩﺓ ﺍﻟﺸﺨﺺ ﻟﻄﻠﻮﻉ ﳒﻢ‬
‫ﻣﻌﲔ‪ ،‬ﻓﻬﺬﺍ ﺍﻟﻘﺴﻢ ﻫﻮ ﺍﳌﺘﻌﻠﻖ ﺑﻄﺮﻕ ﺍﻻﺳﺘﺸﺮﺍﻑ ﻏﲑ ﺍﳌﺸﺮﻭﻋﺔ؛ ﻷﻧﻪ ﺍﺩﻋﺎﺀ ﻋﻠﻢ ﻏﻴﺐ‬
‫ﻣﺴﺘﻘﺒﻠﻲ‪ ،‬ﻭﺍﺩﻋﺎﺀ ﻋﻠﻢ ﺍﻟﻐﻴﺐ ﻛﻔﺮ ﳐﺮﺝ ﻣﻦ ﺍﳌﻠﺔ؛ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ‪< ; : 9 8 7﴿ :‬‬
‫= >? @‪.(١)﴾F EDC B A‬‬
‫ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻥ ﻳﻌﺘﻘﺪ ﺃ‪‬ﺎ ﺳﺒﺐ ﳊﺪﻭﺙ ﺍﳋﲑ ﻭﺍﻟﺸﺮ‪ ،‬ﺃﻱ ﺃﻧﻪ ﺇﺫﺍ ﻭﻗﻊ ﺷﻲﺀ ﻧﺴﺒﻪ ﺇﱃ‬
‫ﺍﻟﻨﺠﻮﻡ‪ ،‬ﻓﻬﺬﺍ ﺷﺮﻙ ﺃﺻﻐﺮ‪ ،‬ﻷﻧﻪ ﺃﺿﺎﻑ ﺍﳊﻮﺍﺩﺙ ﺇﱃ ﻣﺎ ﻟﻴﺲ ﺳﺒﺒ‪‬ﺎ ﳍﺎ ﺷﺮﻋ‪‬ﺎ ﻭﻻﺣﺴ‪‬ﺎ‪.‬‬
‫ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﱐ‪ :‬ﻋﻠﻢ ﺍﻟﺘﺴﻴﲑ‪ ،‬ﺑﺄﻥ ﻳﺴﺘﺪﻝ ﺑﺴﲑﻫﺎ ﻋﻠﻰ ﺷﻲﺀ ﻣﺎ‪ ،‬ﻓﻬﺬﺍ ﻋﻠﻰ ﻗﺴﻤﲔ‪:‬‬
‫ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﻳﺴﺘﺪﻝ ﺑﺴﲑﻫﺎ ﻋﻠﻰ ﺍﳌﺼﺎﱀ ﺍﻟﺪﻳﻨﻴﺔ‪ ،‬ﻓﻬﺬﺍ ﻣﻄﻠﻮﺏ ﻭﺇﺫﺍ ﻛﺎﻥ ﻋﻠﻰ ﻣﺼﻠﺤﺔ‬
‫ﺩﻳﻨﻴﺔ ﻭﺍﺟﺒﺔ ﻓﻬﻮ ﻭﺍﺟﺐ‪ ،‬ﻛﺎﻻﺳﺘﺪﻻﻝ ‪‬ﺎ ﻋﻠﻰ ﺍﻟﻘﺒﻠﺔ ﻭﻏﲑﻫﺎ‪.‬‬
‫ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﻳﺴﺘﺪﻝ ‪‬ﺎ ﻋﻠﻰ ﻣﺼﺎﱀ ﺩﻧﻴﻮﻳﺔ‪ ،‬ﻓﻬﺬﺍ ﺟﺎﺋﺰ ﻛﺄﻥ ﻳﺴﺘﺪﻝ ‪‬ﺎ ﻋﻠﻰ ﺍﳉﻬﺎﺕ‪،‬‬
‫ﻭﺍﻟﻔﺼﻮﻝ)‪.(٢‬‬
‫ﻣﻦ ﺻﻮﺭ ﺍﻟﺘﻨﺠﻴﻢ‪:‬‬
‫‪ -١‬ﻋﻠﻢ ﺍﳊﺮﻭﻑ)‪.(٣‬‬
‫‪ -٢‬ﻣﺎ ﻳﺴﻤﻰ ﺍﻷﺑﺮﺍﺝ‪ ،‬ﺃﻭ ﺍﳊﻆ ﻭﺍﻷﺑﺮﺍﺝ)‪.(٤‬‬
‫‪ -٣‬ﻣﺎ ﻳﺴﻤﻰ ﺍﳋﻂ ﺑﺎﻟﺮﻣﻞ)‪….(٥‬ﻭﻏﲑﻫﺎ‪.‬‬

‫)‪ (١‬ﺍﻟﻨﻤﻞ‪.(٦٥) :‬‬

‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﻭﺭﺳﺎﺋﻞ ﺍﻟﺸﻴﺦ ﺍﺑﻦ ﻋﺜﻴﻤﲔ‪ -‬ﺭﲪﻪ ﺍﷲ – )‪.(١٨٨ – ١٨٧ /٢‬‬
‫)‪ (٣‬ﺳﺒﻖ ﺑﻴﺎﻧﻪ ﰲ ﻣﺒﺤﺚ ﺍﻟﻜﻬﺎﻧﺔ ﻭﺫﹸﻛﺮ ﻫﻨﺎ ﻻﺭﺗﺒﺎﻃﻪ ﺑﺎﻟﺘﻨﺠﻴﻢ ﻛﺼﻮﺭﺓ ﻣﻦ ﺻﻮﺭﻩ‪.‬‬
‫)‪ (٤‬ﺍﻷﺑﺮﺍﺝ‪ :‬ﻭﻫﻲ ﺻﻮﺭﺓ ﻣﻨﺘﺸﺮﺓ ﰲ ﻭﺳﺎﺋﻞ ﺍﻹﻋﻼﻡ ﺣﻴﺚ ﻳﺮﺑﻄﻮﻥ ﺑﲔ ﻣﻮﻟﺪ ﺍﻹﻧﺴﺎﻥ ﻭﺍﻟﻨﺠﻮﻡ ﺍﳌﺮﺋﻴﺔ ﺑﺎﻟﻌﲔ ﺍﳌﻌﺮﻭﻓـﺔ‬
‫ﺑـ)ﺍﻷﺑﺮﺍﺝ(‪ ،‬ﻭﻫﻲ ﺍﺛﻨﺎ ﻋﺸﺮ ﺑﺮﺟ‪‬ﺎ ﲢﻤﻞ ﺃﲰﺎﺀ ﺣﻴﻮﺍﻧﺎﺕ ﻭﺃﺷﻴﺎﺀ ﻭﺷﺨﺼﻴﺎﺕ‪ ،‬ﻣﺜﻞ‪ :‬ﺑﺮﺝ ﺍﳉﺪﻱ ‪ -‬ﺍﻟـﺴﺮﻃﺎﻥ ‪-‬‬
‫ﺍﻷﺳﺪ…ﻭﻏﲑﻫﺎ‪ ،‬ﻓﻴﺠﻌﻠﻮﻥ ﻟﻜﻞ ﺗﺎﺭﻳﺦ ﻣﻦ ﻫﺬﻩ ﺍﻷﺑﺮﺍﺝ ﺻﻔﺎﺕ ﻣﻌﻴﻨﺔ ﳌﻦ ﻳﻮﻟﺪ ‪‬ﺬﺍ ﺍﻟﺘﺎﺭﻳﺦ‪ ،‬ﰒ ﻳﺰﻋﻤﻮﻥ ﺃﻥ ﺃﺣﺪﺍﺛﹰﺎ‬
‫ﺳﺘﺤﺼﻞ ﻟﻜﻞ ﻣﻦ ﻭﺍﻓﻖ ﻣﻮﻟﺪﻩ ﻫﺬﺍ ﺍﻟﱪﺝ ﺃﻭ ﺫﺍﻙ‪ ،‬ﻛﻘﻮﳍﻢ‪ :‬ﺃﺻﺤﺎﺏ ﺑﺮﺝ ﺍﳉﺪﻱ ﺳﻴﻮﺍﻓﻘﻮﻥ ﺃﻳﺎﻣ‪‬ﺎ ﺗﻌﻴـﺴﺔ ﻣﻘﺒﻠـﺔ‬
‫ﺑﺴﺒﺐ ﺃﻣﺮﺍﺽ – ﻣﺼﺎﺋﺐ…‬
‫)‪ (٥‬ﺳﻴﺄﰐ ﺑﻴﺎﻧﻪ ﺑﺎﻟﺘﻔﺼﻴﻞ ﰲ ﺍﳌﺒﺤﺚ ﺍﳋﺎﻣﺲ‪.‬‬
 ‫اﻟﺒﺎب اﻟﺜﺎﻧﻲ‪ :‬ﻃﺮق اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ اﻟﻤﺸﺮوﻋﺔ وﻏﯿﺮ اﻟﻤﺸﺮوﻋﺔ‬
‫‪١٦٨‬‬
‫ﺍﻟﻤﺒﺤﺙ ﺍﻟﺭﺍﺒﻊ‪ :‬ﺍﻟﺴﺤﺭ‪ ،‬ﺤﻜﻤﻪ‪ ،‬ﻭﺼﻭﺭﻩ‪:‬‬
‫ﺇﻥ ﻣﻦ ﻋﻮﺍﻗﺐ ﺍﻟﻀﻼﻝ ﻭﺍﻟﺒﻌﺪ ﻋﻦ ﺟﻨﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ ﺗﺮﻋﺮﻉ ﺍﻟﺴﺤﺮ ﻭﺍﻧﺘﺸﺎﺭﻩ ﺑﲔ‬
‫ﺍﻟﺸﻌﻮﺏ‪ ،‬ﺇﺫ ﻟﻴﺲ ﻣﻦ ﻗﻮﻡ ﻭﻻ ﺃﻣﺔ ﺍﺑﺘﻌﺪﺕ ﻋﻦ ﺍﳊﻖ ﻭﺿﻠﺖ ﺇﻻ ﺃﻓﺴﺪﻫﺎ ﺍﻟﺸﻴﻄﺎﻥ ﺑﻌﻠﻢ‬
‫ﺍﻟﺴﺤﺮ ﻭﺍﺑﺘﻼﻫﺎ ﺑﻪ‪ ،‬ﻭﺍﻟﺴﺤﺮ ﻻ ﳜﻠﻮ ﻣﻦ ﺍﻻﺳﺘﻌﺎﻧﺔ ﺑﺎﻟﺸﻴﺎﻃﲔ ﺍﻟﱵ ﲣﱪ ﺑﺸﻲﺀ ﻣﻦ ﺃﻣﻮﺭ‬
‫ﺍﻟﻐﻴﺐ‪ ،‬ﻭﻣﻦ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﻳﺪﺧﻞ ﺍﻟﺴﺤﺮ ﰲ ﻃﺮﻕ ﺍﻻﺳﺘﺸﺮﺍﻑ ﻏﲑ ﺍﳌﺸﺮﻭﻋﺔ‪.‬‬
‫ﻓﺎﻟﺴﺎﺣﺮ ﺑﺎﺳﺘﻌﺎﻧﺘﻪ ﺑﺎﻟﺸﻴﺎﻃﲔ ﻗﺪ ﻳﺴﺘﺸﺮﻑ ﻣﻦ ﺃﻣﻮﺭ ﺍﳌﺴﺘﻘﺒﻞ ﻣﺎ ﻳﺪ‪‬ﻋﻲ ﺣﺼﻮﻟﻪ‪.‬‬
‫ﺍﻟﺴﺤﺮ ﰲ ﺍﻟﻠﻐﺔ‪:‬‬
‫ﻳﻌﺮ‪‬ﻑ ﺑﺄﻧﻪ ﻛﻞ ﻣﺎ ﻟﻄﻒ ﻣﺄﺧﺬﻩ ﻭﺩﻕ‪ ،‬ﻭﺃﺻﻠﻪ ﺻﺮﻑ ﺍﻟﺸﻲﺀ ﻋﻦ ﺣﻘﻴﻘﺘﻪ ﺇﱃ ﻏﲑﻩ)‪.(١‬‬
‫ﺍﻟﺴﺤﺮ ﰲ ﺍﻻﺻﻄﻼﺡ‪:‬‬
‫ﺍﻟﺴﺤﺮ ﰲ ﺍﻻﺻﻄﻼﺡ ﻋﻘﺪ ﻭﺭﻗﻰ ﻭﻛﻼﻡ ﻳﺘﻜﻠﻢ ﺑﻪ‪ ،‬ﺃﻭ ﻳﻜﺘﺒﻪ ﻣﺘﻘﺮﺑ‪‬ﺎ ﻓﻴﻪ ﺇﱃ ﺍﻟﺸﻴﻄﺎﻥ‪،‬‬
‫ﻓﻴﻌﻤﻞ ﺷﻴﺌﹰﺎ ﺧﺎﺭﻗﹰﺎ ﻟﻠﻌﺎﺩﺓ‪ ،‬ﺻﺎﺩﺭ‪‬ﺍ ﻋﻦ ﻧﻔﺲ ﺷﺮﻳﺮﺓ ﻳﺆﺛﺮ ﰲ ﺑﺪﻥ ﺍﳌﺴﺤﻮﺭ‪ ،‬ﺃﻭ ﻗﻠﺒﻪ‪ ،‬ﺃﻭ ﻋﻘﻠﻪ‬
‫ﻣﻦ ﻏﲑ ﻣﺒﺎﺷﺮﺓ ﻟﻪ‪ ،‬ﻭﻟﻪ ﺣﻘﻴﻘﺔ‪ ،‬ﻓﻤﻨﻪ ﻣﺎ ﻳﻘﺘﻞ‪ ،‬ﻭﻣﺎ ﳝﺮﺽ‪ ،‬ﻭﻣﺎ ﻳﻔﺮﻕ ﺑﲔ ﺍﳌﺮﺀ ﻭﺯﻭﺟﻪ‪ ،‬ﺃﻭ‬
‫ﳛﺒﺐ ﺑﲔ ﺍﺛﻨﲔ)‪.(٢‬‬
‫ﻭﺣﻜﻢ ﺍﻟﺴﺤﺮ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﻇﺎﻫﺮ ﻭﻭﺍﺿﺢ ﺍﻟﺘﺤﺮﱘ ﻭﺍﻹﻧﻜﺎﺭ؛ ﳌﺎ ﻓﻴﻪ ﻣﻦ ﺍﺳﺘﻌﺎﻧﺔ‬
‫ﺑﺎﻟﺸﻴﺎﻃﲔ‪ ،‬ﻭﺍﺩﻋﺎﺀ ﻟﻌﻠﻢ ﺍﻟﻐﻴﺐ ﻭﺇﻓﺴﺎﺩ ﻟﻠﺒﺸﺮﻳﺔ‪ ،‬ﻭﺩﻟﻴﻞ ﲢﺮﳝﻪ ﻭﺃﻧﻪ ﻛﻔﺮ ﺑﺎﷲ ﺗﻌﺎﱃ ﺟﺎﺀ ﺑﻨﺺ‬
‫ﺍﻟﻘﺮﺁﻥ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪, + * ) (' & % $ # " !﴿ :‬‬
‫‪: 98 7 6 5 4 3 2 1 0 / . -‬‬
‫; < = > ? @ ‪L K J I H G F ED C B A‬‬
‫‪_ ^] \ [ Z Y XW V U T S R Q P O NM‬‬
‫` ‪q p on m l k j ih g f e d c b a‬‬

‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ )‪ ،(٣٤٨ /٤‬ﺗﺎﺝ ﺍﻟﻌﺮﻭﺱ )‪ (٥١٤ /١١‬ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ )‪ (١٢٢ /١‬ﻣﺎﺩﺓ )ﺳﺤﺮ(‪.‬‬
‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﻐﲏ )‪ ،(٣٤ /٩‬ﺇﺭﺷﺎﺩ ﺍﻟﺴﺎﺭﻱ )‪.(٤٠١ /٨‬‬
 ‫اﻟﺒﺎب اﻟﺜﺎﻧﻲ‪ :‬ﻃﺮق اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ اﻟﻤﺸﺮوﻋﺔ وﻏﯿﺮ اﻟﻤﺸﺮوﻋﺔ‬
‫‪١٦٩‬‬
‫‪ ،(١)﴾r‬ﻓﻘﺪ ﺃﻭﺿﺢ ﺳﺒﺤﺎﻧﻪ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺣﻜﻢ ﺍﻟﺴﺤﺮ ﻭﺗﻌﻠﻴﻤﻪ ﻭﺗﻌﻠﻤﻪ‪ ،‬ﻭﺃﻧﻪ ﻛﻔﺮ‬
‫ﺑﺎﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﻓﺘﻨﺔ ﻭﺿﺮﺭ ﻻ ﻧﻔﻊ ﻓﻴﻪ‪ ،‬ﻭﺻﻮﺭ ﺍﻟﺴﺤﺮ ﻛﺜﲑﺓ ﻣﺘﺸﻌﺒﺔ‪ ،‬ﺑﺎﻟﻐﺔ ﺍﳋﻔﺎﺀ ﻭﺍﻟﺪﻗﺔ ﻭﻣﻨﻬﺎ‬
‫ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ‪:‬‬
‫‪ -١‬ﺳﺤﺮ ﺍﻟﻄﻼﺳﻢ ﺃﻭ ﺍﻟﻄﻠﺴﻤﺎﺕ)‪.(٢‬‬
‫‪ -٢‬ﺳﺤﺮ ﺍﻷﻭﻓﺎﻕ)‪.(٣‬‬
‫‪ -٣‬ﺍﻟﻨﲑﳒﺎﺕ)‪.(٤‬‬
‫‪ -٤‬ﺍﻟﻘﻤﺮﺓ)‪…(٥‬ﻭﻏﲑﻫﺎ‪.‬‬

‫)‪ (١‬ﺍﻟﺒﻘﺮﺓ‪.(١٠٢) :‬‬

‫)‪ (٢‬ﺳﺤﺮ ﺍﻟﻄﻼﺳﻢ ﺃﻭ ﺍﻟﻄﻠﺴﻤﺎﺕ‪ :‬ﻫﻮ ﻋﺒﺎﺭﺓ ﻋﻦ ﲣﺮﻳﺞ ﺃﺭﻭﺍﺡ ﺍﻟﻨﺠﻮﻡ ‪ -‬ﺑﺰﻋﻤﻬﻢ ‪ -‬ﻭﺍﻟﱵ ﻫﻲ ﰲ ﺍﳊﻘﻴﻘﺔ ﺍﻟـﺸﻴﺎﻃﲔ‪،‬‬
‫ﻭﲣﺮﳚﻬﺎ ﺑﺎﻟﻘﻮﺓ ﺍﳌﻨﻔﻌﻠﺔ ﺍﻷﺭﺿﻴﺔ ﻹﺣﺪﺍﺙ ﻣﺎ ﳜﺎﻟﻒ ﺍﻟﻌﺎﺩﺓ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﻳﻌﺘﻘﺪ ﺃﺻـﺤﺎ‪‬ﺎ ﺑﺈﳍﻴـﺔ ﺍﻟﻜﻮﺍﻛـﺐ‪،‬‬
‫ﻓﻴ‪‬ﺴﺘﺨﺪﻡ ﻓﻴﻬﺎ ﺭﻗﻰ ﻋﺒﺎﺭﺓ ﻋﻦ ﺗﻀﺮﻉ ﻟﻠﻜﻮﺍﻛﺐ )ﻣﻮﻗﻒ ﺍﻹﺳﻼﻡ ﻣﻦ ﺍﻟﺴﺤﺮ ﺹ‪.(٢٦١ – ٢٥٦ :‬‬
‫)‪ (٣‬ﺳﺤﺮ ﺍﻷﻭﻓﺎﻕ‪ :‬ﻭﻫﻮ ﻋﺒﺎﺭﺓ ﻋﻦ ﺗﺼﺮﻑ ﺍﻟﻨﻔﻮﺱ ﺍﻟﺮﺑﺎﻧﻴﺔ ﰲ ﻋﺎﱂ ﺍﻟﻄﺒﻴﻌﺔ ﺑﺎﻷﲰﺎﺀ ﺍﳊﺴﲎ‪ -‬ﺑﺰﻋﻤﻬﻢ ‪ -‬ﻭﺍﻟﻜﻠﻤـﺎﺕ‬
‫ﺍﻹﳍﻴﺔ ﺍﻟﻨﺎﺷﺌﺔ ﻋﻦ ﺍﳊﺮﻭﻑ ﺍﶈﻴﻄﺔ ﺑﺎﻷﺳﺮﺍﺭ‪ ،‬ﻭﺗﻜﺘﺐ ﺍﻷﻭﻓﺎﻕ ﲟﻮﺍﺩ ﳐﺘﻠﻔﺔ ﺗﻨﺎﺳﺐ ﻛﻞ ﻋﻤﻞ‪ ،‬ﻓﺄﻋﻤﺎﻝ ﺍﳋﲑ ﺗﻜﺘـﺐ‬
‫ﺑﺄﻧﻮﺍﻉ ﺍﻟﻄﻴﺐ ﻛﺎﳌﺴﻚ ﻭﺍﻟﻮﺭﺩ‪ ،‬ﻭﺃﻋﻤﺎﻝ ﺍﻟﺸﺮ ﺗﻜﺘﺐ ﺑﺎﳊﺪﻳﺪ ﻭﺍﻟﺮﺻﺎﺹ )ﻣﻮﻗﻒ ﺍﻹﺳﻼﻡ ﻣﻦ ﺍﻟـﺴﺤﺮ ﺹ‪٢٧٤ :‬‬
‫– ‪.(٢٧٥‬‬
‫)‪ (٤‬ﺍﻟﻨﲑﳒﺎﺕ‪ :‬ﻭﻫﻮ ﺳﺤﺮ ﻳﻌﺘﻤﺪ ﻋﻠﻰ ﺻﻨﻊ ﺃﺧﻼﻁ ﻣﻦ ﺍﻷﻋﻀﺎﺀ ﺍﻟﺒﺸﺮﻳﺔ ﲟﻘﺎﺩﻳﺮ ﻣﻌﻴﻨﺔ ﲣﺮﺝ ﺑﻄﺮﻳﻘﺔ ﳐﺼﻮﺻﺔ ﻋﻠـﻰ ﺃﻥ‬
‫ﻟﻜﻞ ﻋﻀﻮ ﺃﺛﺮ‪‬ﺍ ﳐﺼﻮﺻ‪‬ﺎ ﻣﻦ ﻋﻼﺝ ﺃﻭ ﲰﻮﻡ ﺃﻭ ﻏﲑﻩ )ﻣﻮﻗﻒ ﺍﻹﺳﻼﻡ ﻣﻦ ﺍﻟﺴﺤﺮ ﺹ‪.(٢٨٠ – ٢٧٩ :‬‬
‫)‪ (٥‬ﺍﻟﻘﻤﺮﺓ‪ :‬ﻭﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﻳﺘﺨﺬ ﻣﻨﻬﺎ ﺍﻟﺴﺎﺣﺮ ﺷﻴﻄﺎﻧﺎ ﻋﻀﺪﺍ ﻳﻌﺎﻭﻧﻪ ﻓﻴﻤﺎ ﻳﻔﻌﻞ‪ ،‬ﻋﻠﻰ ﺃﻥ ﻳﻘﺪﻡ ﺍﻟـﺴﺎﺣﺮ ﻟـﻪ ﺍﻟـﻮﻻﺀ‬
‫ﻭﺍﻟﺘﻌﻈﻴﻢ ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ‪ ،‬ﻭﻫﻮ ﺳﺤﺮ ﻋﻠﻰ ﺍﳊﻘﻴﻘﺔ‪ ،‬ﻳﻮﻗﻊ ﻣﺰﻳﺪ‪‬ﺍ ﻣﻦ ﺍﻟﺘﺨﻴﻴﻞ ﻋﻠﻰ ﺍﻟﻨﺎﻇﺮ ﳓﻮ ﻃﻌـﻦ ﺑـﺴﻜﲔ‪ ،‬ﺃﻭ ﺑﺘـﺮ‬
‫ﻷﺻﺒﻊ‪ ،‬ﺃﻭ ﻧﺸﺮ ﳉﺴﺪ ﲟﻨﺸﺎﺭ‪ ،‬ﺃﻭ ﺭﻓﻊ ﰲ ﺍﳍﻮﺍﺀ )ﺍﻟﺘﺤﺼﲔ ﻣﻦ ﻛﻴﺪ ﺍﻟﺸﻴﺎﻃﲔ ﺹ‪.(٧٢ – ٧١ :‬‬
 ‫اﻟﺒﺎب اﻟﺜﺎﻧﻲ‪ :‬ﻃﺮق اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ اﻟﻤﺸﺮوﻋﺔ وﻏﯿﺮ اﻟﻤﺸﺮوﻋﺔ‬
‫‪١٧٠‬‬
‫ﺍﻟﻤﺒﺤﺙ ﺍﻟﺨﺎﻤﺱ‪ :‬ﺍﻟﺨﻁ ﺒﺎﻟﺭﻤل‪ ،‬ﻭﻗﺭﺍﺀﺓ ﺍﻟﻜﻑ ﻭﺍﻟﻔﻨﺠﺎﻥ‪ ،‬ﺤﻜﻤﻬﺎ‪،‬‬
‫ﻭﺼﻭﺭﻫﺎ‪:‬‬
‫ﺇﻥ ﻃﺮﻳﻘﺔ ﺍﻻﺳﺘﺸﺮﺍﻑ ﻏﲑ ﺍﳌﺸﺮﻭﻋﺔ ﻟﹶﻤ‪‬ﺎ ﻛﺎﻧﺖ ﻣﺒﻨﻴﺔ ﻋﻠﻰ ﺍﻟﻀﻼﻝ ﻭﺍﻟﻮﻫﻢ‪ ،‬ﻭﺍﻟﺸﻌﻮﺫﺓ‬
‫ﻭﺍﻻﺳﺘﻌﺎﻧﺔ ﺑﺎﻟﺸﻴﺎﻃﲔ ﰲ ﺑﻌﺾ ﺍﻷﺣﻴﺎﻥ‪ ،‬ﻓﺈ‪‬ﺎ ﻣﺘﺪﺍﺧﻠﺔ ﺃﺷﺪ ﺍﻟﺘﺪﺍﺧﻞ ﲟﺎ ﻳﻠﺘﺒﺲ ﻋﻠﻰ ﻣﻦ ﺃﺭﺍﺩ‬
‫ﺍﻟﺘﻔﺼﻴﻞ ﻓﻴﻬﺎ‪ ،‬ﺃﻫﻲ ﻣﻦ ﺑﺎﺏ ﺍﻟﻜﻬﺎﻧﺔ؟ ﺃﻡ ﺍﻟﻌﺮﺍﻓﺔ؟ ﺃﻡ ﺍﻟﺴﺤﺮ؟ ﺃﻡ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺃﺻﻮﻝ ﺍﻟﻄﺮﻕ‬
‫ﻏﲑ ﺍﻟﺸﺮﻋﻴﺔ ﻟﻠﺘﻮﺻﻞ ﺇﱃ ﺍﻟﻐﻴﺐ ﺃﻳ‪‬ﺎ ﻛﺎﻥ؟‪ ،‬ﻓﻬﺬﺍ ﺍﻟﺘﺪﺍﺧﻞ ﻭﺍﻟﺘﺸﻌﺐ ﻭﺍﻗﻊ ﰲ ﺑﻌﺾ ﺍﻟﺼﻮﺭ‬
‫ﻭﺍﻟﱵ ﻣﻨﻬﺎ ﺍﳋﻂ ﺑﺎﻟﺮﻣﻞ‪ ،‬ﻭﻗﺮﺍﺀﺓ ﺍﻟﻜﻒ ﻭﺍﻟﻔﻨﺠﺎﻥ‪ ،‬ﻭﻏﲑﻫﺎ‪.‬‬
‫ﻓﺎﳋﻂ ﺑﺎﻟﺮﻣﻞ ﺗﺎﺭﺓ ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﻌﺮﺍﻓﺔ ﺍﶈﺮﻣﺔ‪ ،‬ﻭﺗﺎﺭﺓ ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﻜﻬﺎﻧﺔ ﺍﻟﺸﺮﻛﻴﺔ‪ ،‬ﻭﺗﻔﺼﻴﻞ‬
‫ﺫﻟﻚ ﺃﻥ ﺍﳌﻘﺼﻮﺩ ﺑﺎﳋﻂ ﺑﺎﻟﺮﻣﻞ ﺃﻥ ﻳﻘﻮﻡ ﺍﳋﻄﺎﻁ ﺑﺮﺳﻢ ﺧﻄﻮﻁ ﻛﺜﲑﺓ ﻣﺘﻔﺮﻗﺔ ﻋﻠﻰ ﺃﺭﺽ ﻟﻴﻨﺔ‪،‬‬
‫ﻳﺮﲰﻬﺎ ﲞﻔﺔ ﺑﺎﻟﻐﺔ ﻭﻋﺠﻠﺔ ﻣﺘﻌﻤﺪﺓ‪ ،‬ﻓﻼ ﻳ‪‬ﻌﺮﻑ ﻋﺪﺩﻫﺎ ﰒ ﳝﺤﻮﻫﺎ ﺧﻄﲔ ﺧﻄﲔ‪ ،‬ﻓﺈﻥ ﺑﻘﻲ‬
‫ﺧﻄﺎﻥ ﻣﺜﻼﹰ ﻛﺎﻥ ﺫﻟﻚ ﻋﻼﻣﺔ ﺍﻟﻨﺠﺎﺡ‪ ،‬ﻭﺇﻥ ﺗﺒﻘﻰ ﺧﻂ ﻭﺍﺣﺪ ﻓﻬﻮ ﺩﻟﻴﻞ ﺍﻟﺘﻌﺎﺳﺔ ﻭﺍﳊﺮﻣﺎﻥ)‪.(١‬‬
‫ﻓﻬﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺗﻌﺪ ﻣﻦ ﺍﻟﻌﺮﺍﻓﺔ ﺍﶈﺮﻣﺔ‪ ،‬ﻭﺇﻥ ﺍﺳﺘﻌﺎﻥ ﻓﻴﻬﺎ ﺑﺎﻟﺸﻴﺎﻃﲔ ﻛﺎﻧﺖ ﻛﻬﺎﻧﺔ ﺷﺮﻛﻴﺔ‪.‬‬
‫ﺃﻣﺎ ﺍﻟﻀﺮﺏ ﺑﺎﻟﺮﻣﻞ ﻓﻬﻮ ﺩﺍﺧﻞ ﰲ ﺍﻟﺘﻨﺠﻴﻢ ﺣﻴﺚ ﺻﻮﺭﺗﻪ ﺭﺳﻢ ﺧﻄﻮﻁ ﻭﻧﻘﺎﻁ‪ ،‬ﺗ‪‬ﺠﻤﻊ‬
‫ﻭﻳﺴﺘﺨﺮﺝ ﻣﻦ ﻋﺪﺩﻫﺎ ﲨﻠﺔ‪ ،‬ﻳﺴﺘﺪﻝ ‪‬ﺎ ﻋﻠﻰ ﺑﺮﺝ ﺷﺨﺺٍ ﻣﺎ‪ ،‬ﻓﻴﻘﺮﺃ ﺍﻟﻀﺎﺭﺏ ﺑﻌﺪﻫﺎ ﰲ‬
‫ﺟﺪﺍﻭﻝ ﻟﺪﻳﻪ‪ ،‬ﻭﻳﻨﻈﺮ ﰲ ﺍﳉﺪﻭﻝ ﺍﳌﺨﺘﺺ ﺑﺬﻟﻚ ﺍﻟﱪﺝ‪ ،‬ﻟﻴﺼﻞ ﺇﱃ ﻣﺎ ﻳ‪‬ﻜِﻨ‪‬ﻪ ﺍﳌﺴﺘﻘﺒﻞ ﻣﻦ ﺳﻌﺪ‬
‫ﺃﻭ ﳓﺲ)‪.(٢‬‬
‫ﻓﺤﻜﻢ ﺍﳋﻂ ﺑﺎﻟﺮﻣﻞ ﻣﺒﲏ ﻋﻠﻰ ﺻﻮﺭﺗﻪ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺍﺩﻋﺎﺀ ﻟﻌﻠﻢ ﺍﻟﻐﻴﺐ ﺑﺪﻻﻻﺕ ﻭﻣﻘﺪﻣﺎﺕ‬
‫ﻓﻬﻮ ﻋﺮﺍﻓﺔ ﳏﺮﻣﺔ)‪ ،(٣‬ﻭﺇﻥ ﻛﺎﻥ ﻓﻴﻪ ﺍﺳﺘﻌﺎﻧﺔ ﺑﺎﻟﺸﻴﺎﻃﲔ ﻓﻬﻮ ﻛﻬﺎﻧﺔ ﺷﺮﻛﻴﺔ)‪ ،(٤‬ﻭﺇﻥ ﺩﺧﻞ ﻓﻴﻪ‬
‫ﻧﻈﺮ ﰲ ﺍﻷﺑﺮﺍﺝ ﻭﺍﻟﻨﺠﻮﻡ ﻓﺤﻜﻤﻪ ﺣﻜﻢ ﺍﻟﺘﻨﺠﻴﻢ ﺍﶈﺮﻡ)‪.(٥‬‬
‫ﺃﻣﺎ ﻗﺮﺍﺀﺓ ﺍﻟﻜﻒ ﻓﻬﻮ »ﻋﻠﻢ ﺑﺎﺣﺚ ﻋﻦ ﺍﻻﺳﺘﺪﻻﻝ ﺑﺎﳋﻄﻮﻁ ﺍﳌﻮﺟﻮﺩﺓ ﰲ ﻛﻒ ﺍﻹﻧﺴﺎﻥ‪،‬‬

‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﻣﻌﺎﱂ ﺍﻟﺴﻨﻦ )‪ ،(٣٧٤ /٢‬ﺷﺮﺡ ﺍﻟﺴﻨﺔ )‪.(١٨٤ /١٢‬‬

‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺘﺤﺼﲔ ﻣﻦ ﻛﻴﺪ ﺍﻟﺸﻴﺎﻃﲔ )ﺹ‪.(٤٣ :‬‬
‫)‪ (٣‬ﺳﺒﻖ ﺑﻴﺎﻥ ﺣﻜﻢ ﺍﻟﻌﺮﺍﻓﺔ ﺑﺎﻷﺩﻟﺔ ﰲ ﺍﻟﺼﻔﺤﺔ ﺭﻗﻢ ]‪.[١٦٤‬‬
‫)‪ (٤‬ﺳﺒﻖ ﺑﻴﺎﻥ ﺣﻜﻢ ﺍﻟﻜﻬﺎﻧﺔ ﺑﺎﻷﺩﻟﺔ ﰲ ﺍﻟﺼﻔﺤﺔ ﺭﻗﻢ ]‪.[١٦١‬‬
‫)‪ (٥‬ﺳﺒﻖ ﺑﻴﺎﻥ ﺣﻜﻢ ﺍﻟﺘﻨﺠﻴﻢ ﰲ ﺍﻟﺼﻔﺤﺔ ﺭﻗﻢ ]‪.[١٦٦‬‬
 ‫اﻟﺒﺎب اﻟﺜﺎﻧﻲ‪ :‬ﻃﺮق اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ اﻟﻤﺸﺮوﻋﺔ وﻏﯿﺮ اﻟﻤﺸﺮوﻋﺔ‬
‫‪١٧١‬‬
‫ﻭﻗﺪﻣﻪ‪ ،‬ﻭﺟﺒﻬﺘﻪ ﲝﺴﺐ ﺍﻟﺘﻘﺎﻃﻊ‪ ،‬ﻭﺍﻟﺘﺒﺎﻳﻦ‪ ،‬ﻭﺍﻟﻄﻮﻝ ﻭﺍﻟﻌﺮﺽ‪ ،‬ﻭﺍﻟﻘﺼﺮ‪ ،‬ﻭﺳﻌﺔ ﺍﻟﻔﹸﺮﺟﺔ ﺍﻟﻜﺎﺋﻨﺔ‬
‫ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﺿﻴﻘﻬﺎ ﻋﻠﻰ ﺃﺣﻮﺍﻟﻪ‪ ،‬ﻛﻄﻮﻝ ﻋﻤﺮﻩ ﻭﻗﺼﺮﻩ‪ ،‬ﻭﺳﻌﺎﺩﺗﻪ ﻭﺷﻘﺎﻭﺗﻪ‪ ،‬ﻭﻏﻨﺎﻩ ﻭﻓﻘﺮﻩ«)‪.(١‬‬
‫ﻭﻳﺴﻤﻰ ﻛﺬﻟﻚ )ﻋﻠﻢ ﺍﻷﺳﺎﺭﻳﺮ( ﻭﻫﻮ ﻗﺎﺋﻢ ﻋﻠﻰ ﺍﺩﻋﺎﺀ ﻋﻠﻢ ﺍﻟﻐﻴﺐ ﲟﺠﺮﺩ ﺍﳊﺪﺱ‪،‬‬
‫ﻭﺍﻟﺘﺨﻤﲔ‪ ،‬ﻭﺍﻟﺪﺟﻞ‪ ،‬ﻓﻬﻮ ﺩﺍﺧﻞ ﰲ ﺣﻜﻢ ﺍﻟﻌﺮﺍﻓﺔ ﺍﶈﺮﻣﺔ‪ ،‬ﺃﻣﺎ ﻣﺎ ﻳﺴﻤﻰ )ﻗﺮﺍﺀﺓ ﺍﻟﻔﻨﺠﺎﻥ( ﻓﻬﻮ‬
‫ﺍﺩﻋﺎﺀ ﻭﺟﻮﺩ ﻋﻼﻗﺔ ﺑﲔ ﺑﻘﺎﻳﺎ ﺃﺛﺮ ﺍﻟﻘﻬﻮﺓ ﰲ ﻓﻨﺠﺎﻥ ﺍﻟﺸﺨﺺ ﺑﻌﺪ ﺷﺮ‪‬ﺎ‪ ،‬ﻭﺑﲔ ﺣﺎﺿﺮﻩ ﺃﻭ‬
‫ﻣﺴﺘﻘﺒﻠﻪ‪ ،‬ﻭﺻﻮﺭ‪‬ﺎ ﺃﻥ ﻳﻘﻮﻡ ﻗﺎﺭﺉ ﺍﻟﻔﻨﺠﺎﻥ ﺑﺈﺩﺍﺭﺓ ﺍﻟﻔﻨﺠﺎﻥ ﺑﺎﻟﻴﺪ ﺍﻟﻴﺴﺮﻯ ﻣﺮﺍﺕ‪ ،‬ﻭﻣﻦ ﰒ ﻳﻘﻠﺒﻪ‬
‫ﻋﻠﻰ ﺣﺎﻓﺘﻪ ﻭﻳﺮﻓﻌﻪ ﺑﻌﺪ ﻣﺪﺓ‪ ،‬ﻟﲑﺑﻂ ﺑﲔ ﻣﺎ ﻳﻌﺮﻓﻪ ﻣﻦ ﺭﻣﻮﺯ ﻭﻣﺎ ﺑﻘﻰ ﻣﻦ ﺁﺛﺎﺭ ﺍﻟﻘﻬﻮﺓ‪ ،‬ﻓﻤﺜﻼﹰ ﺇﻥ‬
‫ﻇﻬﺮ ﺷﻜﻞ ﻳﺸﺒﻪ ﺍﳊﺼﺎﻥ ﻓﻬﻮ ﺇﺷﺎﺭﺓ ﻋﻠﻰ ﻗﺪﻭﻡ ﺍﻟﺰﻭﺝ ﳌﻦ ﺷﺮﺑﺖ ﺍﻟﻔﻨﺠﺎﻥ ﺇﻥ ﻛﺎﻧﺖ ﻋﺰﺑﺎﺀ‪،‬‬
‫ﻭﻛﺬﻟﻚ ﺇﻥ ﻇﻬﺮ ﻣﺎ ﻳﺸﺒﻪ ﺍﻟﺪﺟﺎﺟﺔ ﻣﺜﻼﹰ ﻓﻬﻮ ﺩﻻﻟﺔ ﻋﻠﻰ ﺍﻹﳒﺎﺏ)‪ ،(٢‬ﻭﻏﲑﻫﺎ ﻣﻦ ﺃﺑﺎﻃﻴﻞ ﻣﺎ‬
‫ﺃﻧﺰﻝ ﺍﷲ ‪‬ﺎ ﻣﻦ ﺳﻠﻄﺎﻥ‪.‬‬
‫ﻓﻘﺮﺍﺀﺓ ﺍﻟﻔﻨﺠﺎﻥ ﺗﻘﻮﻡ ﻛﺬﻟﻚ ﻋﻠﻰ ﺍﳊﺪﺱ ﻭﺍﻟﺘﺨﻤﲔ‪ ،‬ﻭﺍﻟﻈﻦ ﻭﺍﻟﺪﺟﻞ‪ ،‬ﻓﻬﻲ ﰲ ﺣﻜﻢ‬
‫ﺍﻟﻌﺮﺍﻓﺔ ﺍﶈﺮﻣﺔ ﻛﺬﻟﻚ‪.‬‬

‫)‪ (١‬ﺃﲜﺪ ﺍﻟﻌﻠﻮﻡ )‪.(٥٢ /٢‬‬

‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺘﺤﺼﲔ ﻣﻦ ﻛﻴﺪ ﺍﻟﺸﻴﺎﻃﲔ )ﺹ‪.(٤١ – ٤٠ :‬‬
 ‫اﻟﺒﺎب اﻟﺜﺎﻧﻲ‪ :‬ﻃﺮق اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ اﻟﻤﺸﺮوﻋﺔ وﻏﯿﺮ اﻟﻤﺸﺮوﻋﺔ‬
‫‪١٧٢‬‬
‫ﺍﻟﻤﺒﺤﺙ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﺴﺘﺸﺭﺍﻑ ﺍﻟﻤﺴﺘﻘﺒل ﻓﻲ ﺍﻟﻌﻬﺩ ﺍﻟﻘﺩﻴﻡ‪ ،‬ﻭﺍﻟﻌﻬﺩ‬
‫ﺍﻟﺠﺩﻴﺩ‪:‬‬
‫ﻟﻘﺪ ﺃﻧﺰﻝ ﺍﷲ ﺍﻟﻘﺮﺁﻥ ﺟﺎﻣﻌ‪‬ﺎ ﻣﻬﻴﻤﻨ‪‬ﺎ‪ ،‬ﻧﺎﺳﺨ‪‬ﺎ ﻣﺼﺪ‪‬ﻗﹰﺎ ﳌﺎ ﻗﺒﻠﻪ ﻣﻦ ﺍﻟﻜﺘﺐ‪ ،‬ﻳﻘﻮﻝ ﺗﻌﺎﱃ‪:‬‬
‫﴿! " ‪0 / . - , + * ) ( ' & % $ #‬‬
‫‪.(١)﴾;:9 8 7654 3 21‬‬
‫ﻓﻠﻢ ﻳﺒﻖ ﻣﻦ ﻛﺘﺐ ﺍﻟﺸﺮﺍﺋﻊ ﺍﻟﺴﺎﺑﻘﺔ ﻗﺒﻞ ﺍﻹﺳﻼﻡ ﺇﻻ ﺑﻌﺾ ﺍﻟﻮﺣﻲ ﺍﻟﺬﻱ ﺣ‪‬ﺮ‪‬ﻑ ﺃﻛﺜﺮﻩ‪،‬‬
‫ﻓﻠﻢ ﺗﻌﺪ ﻧﺼﻮﺻﻪ ﻣﻌﺼﻮﻣﺔ ﻳ‪‬ﺘﻠﻘﻰ ﻣﻨﻬﺎ ﻋﻠﻢ ﺃﻭ ﺧﱪ‪ ،‬ﺇﳕﺎ ﻫﻲ ﺧﻴﺎﻻﺕ ﺃﺗﺒﺎﻉ‪ ،‬ﻭﺃﻭﻫﺎﻡ ﺃﺣﺒﺎﺭ‪،‬‬
‫ﺃﻏﻨﺎﻧﺎ ﺍﷲ ﻋﻨﻬﺎ ﺑﻜﺘﺎﺑﻪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﺬﻱ ﻻ ﻳﺄﺗﻴﻪ ﺍﻟﺒﺎﻃﻞ ﻣﻦ ﺑﲔ ﻳﺪﻳﻪ ﻭﻻ ﻣﻦ ﺧﻠﻔﻪ‪ ،‬ﻭﺑﺬﻟﻚ ﻓﺈﻥ ﻣﺎ‬
‫ﻭﺟﺪ ﰲ ﻛﺘﺐ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﺃﺧﺒﺎﺭ ﻓﻼ ﺗﻌﺪ ﻃﺮﻳﻘﹰﺎ ﺷﺮﻋﻴ‪‬ﺎ ﻻﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ‪ ،‬ﻭﻻ ﳝﻜﻦ‬
‫ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻴﻬﺎ ﻭﺩﺭﺍﺳﺘﻬﺎ ﻭﺍﻧﺘﻈﺎﺭ ﲢﻘﻘﻬﺎ‪ ،‬ﻭﻫﺬﺍ ﺍﳌﺒﺤﺚ ﻓﻴﻪ ﺫﻛﺮ ﻟﺒﻌﺾ ﺍﻷﻣﺜﻠﺔ ﺍﻟﻮﺍﺭﺩﺓ ﰲ‬
‫ﻛﺘﺐ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﺣﻮﻝ ﺍﳌﺴﺘﻘﺒﻞ ﻭﺃﺣﺪﺍﺛﻪ‪ ،‬ﻭﺍﻟﱵ ﻳﻨﺘﻈﺮﻫﺎ ﺍﳌﻐﻀﻮﺏ ﻋﻠﻴﻬﻢ ﻭﺍﻟﻀﺎﻟﹼﻮﻥ ﺑﺸﻐﻒ‬
‫ﻣﻨﻘﻄﻊ ﺍﻟﻨﻈﲑ!!‪.‬‬
‫ﺍﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ ﰲ ﺍﻟﻌﻬﺪ ﺍﻟﻘﺪﱘ‪:‬‬
‫ﺗﺸﲑ ﺃﺳﻔﺎﺭ ﺍﻟﻌﻬﺪ ﺍﻟﻘﺪﱘ ﺇﱃ ﲨﻠﺔ ﻣﻦ ﺍﻷﺣﺪﺍﺙ ﻭﺍﻟﻨﺒﻮﺀﺍﺕ ﺍﳌﺴﺘﻘﺒﻠﻴﺔ ﻭﻣﻨﻬﺎ‪:‬‬
‫ﺃ‪ -‬ﻣﻠﺤﻤﺔ ﻏﻀﺐ ﺍﻟﺮﺏ‪ ،‬ﺃﻭ ﻳﻮﻡ ﺳﺨﻂ ﺍﻟﺮﺏ‪:‬‬
‫ﻭﻫﺬﻩ ﺍﳌﻠﺤﻤﺔ ﻭﺭﺩ ﰲ ﻛﺜﲑ ﻣﻦ ﻛﺘﺐ ﺍﻟﻴﻬﻮﺩ ﺃﻥ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﺳﻴﺼﻴﺒﻬﻢ ﺑﻼﺀ ﻭﺷﺪﺓ‪،‬‬
‫ﺑﺴﺒﺐ ﺫﻧﻮ‪‬ﻢ ﻭﻋﺪﻡ ﺗﻮﺑﺘﻬﻢ‪ ،‬ﻭﺳﻔﻜﻬﻢ ﻟﻠﺪﻣﺎﺀ ﻭﻇﻠﻤﻬﻢ ﻟﻠﻀﻌﻔﺎﺀ‪ ،‬ﻭﺣﺪﺩﻭﺍ ﳍﺎ ﻭﻗﺘ‪‬ﺎ‪ ،‬ﻭﻫﻮ ﺑﻌﺪ‬
‫ﺍﺟﺘﻤﺎﻋﻬﻢ ﰲ ﻓﻠﺴﻄﲔ ﻭﺇﻗﺎﻣﺘﻬﻢ ﻟﺪﻭﻟﺘﻬﻢ ﻓﻴﻬﺎ‪ ،‬ﳑﺎ ﺳﻴﺆﺩﻱ ﺇﱃ ﳏﺎﺻﺮﺓ ﺍﻷﻣﻢ ﳍﻢ ﻭﻗﻀﺎﺋﻬﺎ‬
‫ﻋﻠﻰ ﺩﻭﻟﺘﻬﻢ‪ ،‬ﻭﺗﺸﺘﻴﺘﻬﻢ ﰲ ﺍﻟﺒﻮﺍﺩﻱ ﻭﺇﺫﻻﳍﻢ)‪.(٢‬‬
‫ﺃﻣﺎ ﻣﺎ ﻳﻨﺘﺞ ﻣﻦ ﻫﺬﻩ ﺍﳌﻠﺤﻤﺔ ﻓﻔﻴﻪ ﺧﻼﻑ‪ ،‬ﳝﻜﻦ ﺍﳉﻤﻊ ﺑﻴﻨﻪ ﺑﺄﻥ ﻳ‪‬ﻘﺎﻝ‪ :‬ﺇﻥ ﺍﻟﻴﻬﻮﺩ‬
‫ﺳﻴﻨﻘﺴﻤﻮﻥ ﰲ ﻳﻮﻡ ﺍﻟﻐﻀﺐ ﺇﱃ ﺃﻗﺴﺎﻡ‪ ،‬ﻓﺒﻌﻀﻬﻢ ﳝﻮﺕ ﻣﻦ ﺍﳉﻮﻉ ﻭﺍﻷﻭﺑﺌﺔ‪ ،‬ﻭﺑﻌﻀﻬﻢ ﻳﻘﺘﻠﻮﻥ‬
‫ﺑﺎﻟﺴﻴﻒ‪ ،‬ﻭﺑﻌﻀﻬﻢ ﻳﻨﺠﻮﻥ ﻣﻦ ﺍﳌﻮﺕ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻘﺴﻢ ﺍﻷﺧﲑ ﻳﻌﺘﻘﺪ ﺍﻟﻴﻬﻮﺩ ﺑﻈﻬﻮﺭ ﺍﳌﺴﻴﺢ‬

‫)‪ (١‬ﺍﻟﺒﻘﺮﺓ‪.(٨٩) :‬‬

‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﺍﻷﻣﺎﻧﺎﺕ ﻭﺍﻻﻋﺘﻘﺎﺩﺍﺕ )ﺹ‪.(٢٤٥-٢٤١ :‬‬
 ‫اﻟﺒﺎب اﻟﺜﺎﻧﻲ‪ :‬ﻃﺮق اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ اﻟﻤﺸﺮوﻋﺔ وﻏﯿﺮ اﻟﻤﺸﺮوﻋﺔ‬
‫‪١٧٣‬‬
‫ﺍﳌﺨﻠﹼﺺ ﻓﻴﻬﻢ ﺑﻌﺪ ﺃﻥ ﻳﺘﻮﺑﻮﺍ ﻣﻦ ﺫﻧﻮ‪‬ﻢ ﻭﳚﺘﻤﻊ ﴰﻠﻬﻢ)‪.(١‬‬
‫ﺏ‪ -‬ﻣﻠﺤﻤﺔ ﺟﻮﺝ ﻭﻣﺎﺟﻮﺝ‪:‬‬
‫ﻳﻌﺘﻘﺪ ﺍﻟﻴﻬﻮﺩ ﺑﻮﻗﻮﻉ ﻣﻠﺤﻤﺔ ﺟﻮﺝ ﻭﻣﺎﺟﻮﺝ ﰲ ﺁﺧﺮ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﺑﻌﺪ ﻇﻬﻮﺭ ﺍﳌﺴﻴﺢ ﺍﳌﺨﻠﹼﺺ‪،‬‬
‫ﻭﻗﺪ ﺍﺿﻄﺮﺑﺖ ﻭﺗﻨﺎﻗﻀﺖ ﻧﺼﻮﺹ ﺃﺳﻔﺎﺭ ﺍﻟﻌﻬﺪ ﺍﻟﻘﺪﱘ ﰲ ﺍﳌﺮﺍﺩ ﺑـ)ﺟﻮﺝ ﻭﻣﺎﺟﻮﺝ(‪ ،‬ﻓﻤﺮﺓﹰ‬
‫ﺗﻌﺪﻫﺎ ﺃﺭﺿ‪‬ﺎ ﻭﻣﺮﺓ ﺗﻌﺪ‪‬ﻫﺎ ﺭﺋﻴﺴ‪‬ﺎ ﻟﺸﻌﺐ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﺮﺅﻳﺔ ﺍﻟﻴﻬﻮﺩﻳﺔ ﺍﳌﻀﻄﺮﺑﺔ ﺗﻌﺎﺭﺽ ﺍﻟﺮﺅﻳﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﻮﺍﺿﺤﺔ ﺑﺎﻋﺘﺒﺎﺭ ﻳﺄﺟﻮﺝ ﻭﻣﺄﺟﻮﺝ ﺃﹸﻣﺘﲔ ﻣﺆﺫﻳﺘﲔ ﲣﺮﺟﺎﻥ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﰲ ﺁﺧﺮ‬
‫ﺍﻟﺰﻣﺎﻥ‪.‬‬
‫ﻭﺍﻋﺘﻘﺎﺩ ﺃﺳﻔﺎﺭ ﺍﻟﻌﻬﺪ ﺍﻟﻘﺪﱘ ﰲ ﺟﻮﺝ ﻭﻣﺎﺟﻮﺝ‪ ،‬ﺃﻧﻪ ﺳﻴﻄﻤﻊ ﰲ ﺳﻠﺐ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﻋﻨﺪﻣﺎ‬
‫ﺗﺴﺘﻘﺮ ﺃﺣﻮﺍﳍﻢ ﻭﺗﻄﻤﺌﻦ ﺃﻣﻮﺭﻫﻢ‪ ،‬ﻟﻜﻦ ﺍﻟﺮﺏ ﺳﻴﻨﺘﺼﺮ ﳍﻢ ﺑﺄﻥ ﳚﻌﻞ ﺟﻴﻮﺵ ﺟﻮﺝ ﻭﻣﺎﺟﻮﺝ‬
‫ﺻﻨﻔﲔ‪ ،‬ﺍﻟﺼﻨﻒ ﺍﻷﻭﻝ ﻳﻬﻠﻜﻪ ﺍﻟﺮﺏ ﺑﺎﻵﻓﺎﺕ‪ ،‬ﺃﻣﺎ ﺍﻟﺼﻨﻒ ﺍﻟﺜﺎﱐ ﻓﻴﺼﻠﺢ ﺣﺎﳍﻢ ﻭﻳﺒﻘﻴﻬﻢ ﺍﻟﺮﺏ؛‬
‫ﻟﻴﺪﺧﻠﻮﺍ ﰲ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻳﺘﻔﺮﻏﻮﺍ ﳋﺪﻣﺔ ﺇﺳﺮﺍﺋﻴﻞ)‪.(٢‬‬
‫ﺝ‪ -‬ﺍﳌﻠﻚ ﺍﻷﻟﻔﻲ ﻋﻨﺪ ﺍﻟﻴﻬﻮﺩ‪:‬‬
‫ﻛﺬﻟﻚ ﻣﻦ ﻧﺒﻮﺀﺍﺕ ﺃﺳﻔﺎﺭ ﺍﻟﻌﻬﺪ ﺍﻟﻘﺪﱘ ﰲ ﺁﺧﺮ ﺍﻟﺰﻣﺎﻥ ﻓﺮﺩﻭﺱ ﺃﺭﺿﻲ‪ ،‬ﻭﺳﻌﺎﺩﺓ ﻳﻨﻌﻢ ‪‬ﺎ‬
‫ﺍﻟﻴﻬﻮﺩ‪ ،‬ﺑﻘﻴﺎﺩﺓ ﺍﳌﺴﻴﺢ ﺍﳌﺨﻠﺺ ﻷﻟﻒ ﻋﺎﻡ ﻳ‪‬ﻌ‪‬ﻢ‪ ‬ﻓﻴﻬﺎ ﺍﻟﻔﺮﺡ ﻭﺍﻟﺴﺮﻭﺭ‪ ،‬ﻭﺍﻟﺮﺧﺎﺀ ﻭﺍﳍﻴﻤﻨﺔ ﻋﻠﻰ‬
‫ﺍﻟﻌﺎﱂ)‪.(٣‬‬
‫ﻫﺬﻩ ﺍﻟﻨﺒﻮﺀﺍﺕ ﺃﺣﺪﺛﺖ ﻟﺪﻯ ﺍﻟﻴﻬﻮﺩ ﻧﻈﺮﺓ ﻣﺘﺄﺛﺮﺓ ﲟﺴﺘﻘﺒﻞ ﻣ‪‬ﻌﺎﺩٍ ﻟﻸﻣﻢ ﺍﻷﺧﺮﻯ‪ ،‬ﻣﺴﺘﻤﺮ‬
‫ﺍﻟﺼﺮﺍﻉ ﺣﱴ ﺣﺪﻭﺙ ﺍﻟﻨﺼﺮ ﻭﺍﻟﺘﻤﻜﲔ ﳍﻢ ﰲ ﺍﻷﺭﺽ!‪.‬‬
‫ﺍﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ ﰲ ﺍﻟﻌﻬﺪ ﺍﳉﺪﻳﺪ‪:‬‬
‫ﻳﻌﺘﻘﺪ ﺑﻌﺾ ﺍﻟﻨﺼﺎﺭﻯ )ﺍﻟﱪﻭﺗﺴﺘﺎﻧﺖ()‪ (٤‬ﺃﻥ ﺍﻟﻌﺎﱂ ﺳﻴﺸﻬﺪ ﺃﺣﺪﺍﺛﹰﺎ ﻭﻣﻼﺣﻢ ﻋﻈﻴﻤﺔ‪ ،‬ﺇﻻ‬

‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﻣﻼﺣﻢ ﺁﺧﺮ ﺍﻟﺰﻣﺎﻥ ﻋﻨﺪ ﺍﳌﺴﻠﻤﲔ ﻭﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻭﺁﺛﺎﺭﻫﺎ ﺍﻟﻔﻜﺮﻳﺔ )ﺹ‪.(٣٢٠ :‬‬
‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪) :‬ﺹ‪.(٣٢٦-٣٢٢ :‬‬
‫)‪ (٣‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪) :‬ﺹ‪.(٣٣٠ :‬‬
‫)‪ (٤‬ﺍﻟﱪﻭﺗﺴﺘﺎﻧﺖ‪ :‬ﻓﺮﻗﺔ ﻣﻦ ﺍﻟﻨﺼﺎﺭﻯ ﺍﺣﺘﺠﻮﺍ ﻋﻠﻰ ﺍﻟﻜﻨﻴﺴﺔ ﺍﻟﻐﺮﺑﻴﺔ ﺑﺎﺳـﻢ ﺍﻹﳒﻴـﻞ ﻭﺍﻟﻌﻘـﻞ‪ ،‬ﻭﺗـﺴﻤﻰ ﻛﻨﻴـﺴﺘﻬﻢ‬
‫ﺑﺎﻟﱪﻭﺗﺴﺘﺎﻧﺘﻴﺔ‪ ،‬ﺇﺫ ﻳﻌﺘﺮﺿﻮﻥ ﻋﻠﻰ ﻛﻞ ﺃﻣﺮ ﳜﺎﻟﻒ ﺍﻟﻜﺘﺎﺏ ﻭﺧﻼﺹ ﺃﻧﻔﺴﻬﻢ‪ ،‬ﻭﺗﺴﻤﻰ ﺑﺎﻹﳒﻴﻠﻴﺔ ﺃﻳـﻀ‪‬ﺎ ﺇﺫ ﻳﺘﺒﻌـﻮﻥ‬
‫ﺍﻹﳒﻴﻞ ﺩﻭﻥ ﺳﻮﺍﻩ‪ ،‬ﻭﻣﻌﲎ ﺑﺮﻭﺗﺴﺘﻨﺖ ﺃﻱ ﳏﺘﺞ‪ ،‬ﻭﻳﻌﺘﻘﺪﻭﻥ ﺃﻥ ﻟﻜﻞ ﻗﺎﺩﺭ ﺍﳊﻖ ﻋﻠﻰ ﻓﻬﻤـﻪ‪ ،‬ﻓﺎﻟﻜـﻞ ﻣﺘـﺴﺎﻭﻭﻥ‬
‫=‬
 ‫اﻟﺒﺎب اﻟﺜﺎﻧﻲ‪ :‬ﻃﺮق اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ اﻟﻤﺸﺮوﻋﺔ وﻏﯿﺮ اﻟﻤﺸﺮوﻋﺔ‬
‫‪١٧٤‬‬
‫ﺃ‪‬ﻢ ﳐﺘﻠﻔﻮﻥ ﻣﺘﻌﺎﺭﺿﻮﻥ ﰲ ﻋﺪﺩﻫﺎ ﻭﺗﻔﺼﻴﻼ‪‬ﺎ ﻭﺗﺮﺗﻴﺒﻬﺎ؛ ﻭﺫﻟﻚ ﺭﺍﺟﻊ ﻟﻜﺜﺮﺓ ﻓِﺮﻗﻬﻢ‬
‫ﻭﻣﺬﺍﻫﺒﻬﻢ‪ ،‬ﻭﻫﺬﺍ ﺑﻴﺎﻥ ﳌﺎ ﺗﺮﻛﺰ ﻋﻠﻴﻪ ﺍﳊﺪﻳﺚ ﺣﻮﻝ ﻧﺒﻮﺀﺍﺕ ﺍﳌﺴﺘﻘﺒﻞ ﰲ ﺃﺳﻔﺎﺭﻫﻢ‪:‬‬
‫ﺃ‪ -‬ﻣﻠﺤﻤﺔ ﻫﺮﳎﺪﻭﻥ‪:‬‬
‫ﻫﺮﳎﺪﻭﻥ ﺍﺳﻢ ﻋﱪﻱ ﻣﻌﻨﺎﻩ ﺟﺒﻞ ﺃﻭ ﺗﻞ ﳎﺪ‪‬ﻭ‪ ،‬ﻭﻫﻮ ﻋﺒﺎﺭﺓ ﻋﻦ ﻣﻮﺿﻊ ﻳﻘﻊ ﰲ ﺑﺮﺝ ﻋﺎﻣﺮ‬
‫ﺑﻔﻠﺴﻄﲔ ﻭﻳﻘﻊ ﻋﻠﻰ ﺑﻌﺪ ﻋﺸﺮﻳﻦ ﻣﻴﻼﹰ ﺟﻨﻮﺏ ﺷﺮﻕ ﺣﻴﻔﺎ‪ ،‬ﻭﺍﻋﺘﻘﺎﺩ ﺑﻌﺾ ﺍﻟﻨﺼﺎﺭﻯ ﰲ ﻫﺬﺍ‬
‫ﺍﳌﻮﻗﻊ ﺃﻧﻪ ﺳﻴﺘﺤﻮﻝ ﺇﱃ ﺳﺎﺣﺔ ﺣﺮﺏ ﻧﻮﻭﻳﺔ ﺃﻭ ﺫﺭﻳﺔ‪ ،‬ﻳﺘﻢ ﻓﻴﻬﺎ ﺇﺑﺎﺩﺓ ﻛﻞ ﻣﻦ ﱂ ﻳﺆﻣﻦ ﺑﺎﳌﺴﻴﺢ‬
‫ﺭﺑ‪‬ﺎ ﻣ‪‬ﺨﻠﹼﺼ‪‬ﺎ‪ ،‬ﻭﺗﻜﺘﺴﺐ ﻣﻠﺤﻤﺔ ﻫﺮﳎﺪﻭﻥ ﺃﳘﻴﺔ ﺑﺎﻟﻐﺔ ﻟﺪﻯ ﺑﻌﺾ ﻃﻮﺍﺋﻒ ﺍﻟﱪﻭﺗﺴﺘﺎﻧﺖ؛‬
‫ﻻﻋﺘﻘﺎﺩﻫﻢ ﺑﺘﻮﻗﻒ ﺍ‪‬ﻲﺀ ﺍﻟﺜﺎﱐ ﻟﻠﻤﺴﻴﺢ ﺑﻮﻗﻮﻋﻬﺎ)‪.(١‬‬
‫ﺏ‪ -‬ﺍﳌﻠﻚ ﺍﻷﻟﻔﻲ ﻭﻣﻠﺤﻤﺔ ﺟﻮﺝ ﻭﻣﺎﺟﻮﺝ‪:‬‬
‫ﻳﻌﺘﻘﺪ ﺑﻌﺾ ﺍﻟﻨﺼﺎﺭﻯ ﺃﻥ ﻗﻀﺎﺀ ﺍﳌﺴﻴﺢ ﻋﻠﻰ ﺃﻋﺪﺍﺋﻪ ﰲ )ﻫﺮﳎﺪﻭﻥ( ﻳ‪‬ﺨﻠﹼﺺ ﺍﻷﺭﺽ ﻣﻦ‬
‫ﺍﻷﺷﺮﺍﺭ‪ ،‬ﻭﻳ‪‬ﺨﻀﻊ ﺍﻟﻌﺎﱂ ﻛﻠﹼﻪ ﳊﻜﻢ ﺍﻟﺮﺏ ﺍﻟﺬﻱ ﻳﺴﺘﻤﺮ ﻣﺪﺓ ﺃﻟﻒ ﺳﻨﺔ‪ ،‬ﻭﺑﻌﺪ ﺍﻷﻟﻒ ﺳﻨﺔ ﺳﻴ‪‬ﻄﻠﻖ‬
‫ﺍﻟﺸﻴﻄﺎﻥ ﻟﻴ‪‬ﻀﻞ ﺍﻷﻣﻢ ﻭﺧﺼﻮﺻ‪‬ﺎ )ﺟﻮﺝ ﻭﻣﺎﺟﻮﺝ()‪ ،(٢‬ﻭﻳﻬﻴﺌﻬﻢ ﳍﺠﻮﻡ ﺟﺪﻳﺪ ﻋﻠﻰ ﳑﻠﻜﺔ ﺍﳌﺴﻴﺢ‪،‬‬
‫ﺣﻴﺚ ﻳﻠﻘﻮﻥ ﺣﺘﻔﻬﻢ ﻟﺘﺒﺪﺃ ﺩﻳﻨﻮﻧﺔ ﺍﻷﻣﻮﺍﺕ ﻭﺍﻟﻨﻌﻴﻢ ﺍﳌﻘﻴﻢ ﳊﺮﺏ ﺍﳌﺴﻴﺢ ﻭﻗﺪﻳﺴﻴﻪ)‪.(٣‬‬
‫ﻭﻫﺬﻩ ﺍﻟﻨﺒﻮﺀﺍﺕ ﻟﺪﻯ ﺍﻟﻨﺼﺎﺭﻯ ﺷﻐﻠﺖ ﺣﻴﺰ‪‬ﺍ ﻛﺒﲑ‪‬ﺍ ﻣﻦ ﺍﻻﻫﺘﻤﺎﻡ؛ ﳑﺎ ﺃﺩﻯ ﺇﱃ ﺗﺸﺠﻴﻌﻬﻢ‬
‫ﻟﻘﻴﺎﻡ ﺩﻭﻟﺔ ﻳﻬﻮﺩﻳﺔ ﰲ ﻓﻠﺴﻄﲔ؛ ﻟﺘﻌﺠﻴﻞ ﳎﻲﺀ ﺍﳌﺴﻴﺢ ﺍﳌﹸﺨﻠﹼﺺ ﺑﺰﻋﻤﻬﻢ…!!‬

‫ﻣﺴﺆﻭﻟﻮﻥ ﺃﻣﺎﻣﻪ )ﳏﺎﺿﺮﺍﺕ ﰲ ﺍﻟﻨﺼﺮﺍﻧﻴﺔ‪ ،‬ﺹ‪ ،٢١٣ -٢٠٤ :‬ﺍﳌﻮﺳﻮﻋﺔ ﺍﳌﻴﺴﺮﺓ ﰲ ﺍﻷﺩﻳﺎﻥ ﻭﺍﳌـﺬﺍﻫﺐ ﺍﳌﻌﺎﺻـﺮﺓ‬
‫‪.(٦١٥ /٢‬‬
‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﻣﻼﺣﻢ ﺁﺧﺮ ﺍﻟﺰﻣﺎﻥ ﻋﻨﺪ ﺍﳌﺴﻠﻤﲔ ﻭﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ )ﺹ‪.(٣٧٢-٣٧٠ :‬‬
‫)‪ (٢‬ﺟﻮﺝ ﻭﻣﺎﺟﻮﺝ‪ :‬ﺍﺧﺘﻠﻒ ﺍﻟﻨﺼﺎﺭﻯ ﺣﻮﻝ ﺍﳌﺮﺍﺩ ﲜﻮﺝ ﻭﻣﺎﺟﻮﺝ ﻋﻠﻰ ﺃﻗﻮﺍﻝ ﻣﻨﻬﺎ‪ - :‬ﺃ‪‬ﻢ ﺍﻟـﺬﻳﻦ ﻭﻟـﺪﻭﺍ ﰲ ﺍﳌﻠـﻚ‬
‫ﺍﻷﻟﻔﻲ ﻭﺃﺫﻋﻨﻮﺍ ﺻﻮﺭﻳ‪‬ﺎ ﻟﻠﻤﺴﻴﺢ‪ - ،‬ﺃ‪‬ﻢ ﻛﻞ ﻗﻮﻯ ﺍﻟﺒﺸﺮ ﺍﻟﱵ ﲡﺘﻤﻊ ﶈﺎﺭﺑﺔ ﺍﳌﺴﻴﺢ‪ - ،‬ﺃ‪‬ﻢ ﺩﻭﻟﺔ ﺭﻭﺳـﻴﺎ‪ - ،‬ﺃ‪‬ـﻢ‬
‫ﻣﺴﻠﻤﻮ ﺍﳉﻤﻬﻮﺭﻳﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﱵ ﺍﺳﺘﻘﻠﺖ ﻋﻦ ﺍﻻﲢﺎﺩ ﺍﻟﺴﻮﻓﻴﱵ…ﻭﻏﲑﻫﺎ )ﻣﻼﺣﻢ ﺁﺧﺮ ﺍﻟﺰﻣﺎﻥ ﻋﻨـﺪ ﺍﳌـﺴﻠﻤﲔ‬
‫ﻭﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺹ‪.(٣٩٤ :‬‬
‫)‪ (٣‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪) ،‬ﺹ‪.(٣٩١ :‬‬
 ‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ‬
‫ﻨﻅﺭﻴﺎﺕ ﺍﺴﺘﺸﺭﺍﻑ ﺍﻟﻤﺴﺘﻘﺒل ﻭﻗﻭﺍﻨﻴﻨﻬﺎ ﺍﻟﻔﻠﺴﻔﻴﺔ‬
‫ﻭﻳﺸﺘﻤﻞ ﻋﻠﻰ ﺃﺭﺑﻌﺔ ﻓﺼﻮﻝ‪:‬‬
‫ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ‪ :‬ﻧﻈﺮﻳﺔ ‪‬ﺎﻳﺔ ﺍﻟﺘﺎﺭﻳﺦ‪ ،‬ﻭﻳﺸﺘﻤﻞ ﻋﻠﻰ ﲬﺴﺔ ﻣﺒﺎﺣﺚ‪:‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﺣﻘﻴﻘﺘﻬﺎ‪ ،‬ﻭﻣﺎ ﻳﺘﻌﻠﻖ ‪‬ﺎ ﻣﻦ ﻧﻈﺮﻳﺎﺕ ﺃﺧﺮﻯ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ‪ :‬ﻧﺸﺄ‪‬ﺎ‪ ،‬ﻭﻇﻬﻮﺭﻫﺎ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺭﺍﺋﺪ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺔ‪ ،‬ﻭﺩﻭﺍﻓﻌﻪ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺁﺛﺎﺭﻫﺎ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﳋﺎﻣﺲ‪ :‬ﻧﻘﺪ ﺍﻟﻨﻈﺮﻳﺔ‪ ،‬ﻭﺑﻴﺎﻥ ﻣﻮﻗﻒ ﺍﳌﺴﻠﻢ ﻣﻨﻬﺎ‪.‬‬
‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ‪ :‬ﻧﻈﺮﻳﺔ ﺻﺪﺍﻡ ﺍﳊﻀﺎﺭﺍﺕ‪ ،‬ﻭﻳﺸﺘﻤﻞ ﻋﻠﻰ ﺃﺭﺑﻌﺔ ﻣﺒﺎﺣﺚ‪:‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﲤﻬﻴﺪ ﰲ ﺃﻧﻮﺍﻉ ﺍﳊﻀﺎﺭﺍﺕ‪ ،‬ﻭﺗﺎﺭﳜﻬﺎ ﺇﲨﺎﻻ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ‪ :‬ﻣﻔﻬﻮﻡ ﻧﻈﺮﻳﺔ ﺻﺪﺍﻡ ﺍﳊﻀﺎﺭﺍﺕ‪ ،‬ﻭﺣﻘﻴﻘﺘﻬﺎ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻫﺪﺍﻓﻬﺎ‪ ،‬ﻭﺁﺛﺎﺭﻫﺎ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ‪ :‬ﻧﻘﺪ ﺍﻟﻨﻈﺮﻳﺔ‪ ،‬ﻭﺑﻴﺎﻥ ﻣﻮﻗﻒ ﺍﳌﺴﻠﻢ ﻣﻨﻬﺎ‪.‬‬
‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻗﺎﻧﻮﻥ ﺍﳉﺬﺏ‪ ،‬ﻭﻳﺸﺘﻤﻞ ﻋﻠﻰ ﺃﺭﺑﻌﺔ ﻣﺒﺎﺣﺚ‪:‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﺣﻘﻴﻘﺔ ﻫﺬﺍ ﺍﻟﻘﺎﻧﻮﻥ‪ ،‬ﻭﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻪ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ‪ :‬ﻧﺸﺄﺗﻪ‪ ،‬ﻭﻇﻬﻮﺭﻩ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻫﺪﺍﻓﻪ‪ ،‬ﻭﺁﺛﺎﺭﻩ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ‪ :‬ﻧﻘﺪ ﻗﺎﻧﻮﻥ ﺍﳉﺬﺏ‪ ،‬ﻭﺑﻴﺎﻥ ﻣﻮﻗﻒ ﺍﳌﺴﻠﻢ ﻣﻨﻪ‪.‬‬
‫ﺍﻟﻔﺼﻞ ﺍﻟﺮﺍﺑﻊ‪ :‬ﻧﻈﺮﻳﺎﺕ ﺍﻻﻗﺘﺼﺎﺩﻳﲔ ﺣﻮﻝ ﺍﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ‪ ،‬ﻭﻳﺸﺘﻤﻞ ﻋﻠﻰ‬
‫ﻣﺒﺤﺜﲔ‪:‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﺃﳘﻴﺔ ﺍﻟﻨﻈﺮﻳﺎﺕ ﺍﻻﺳﺘﺸﺮﺍﻓﻴﺔ ﻟﺪﻯ ﺍﻻﻗﺘﺼﺎﺩﻳﲔ‪ ،‬ﻭﻣﺪﻯ ﻧﻔﻌﻬﺎ‬
‫ﻟﻠﻤﺴﻠﻤﲔ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ‪ :‬ﳕﺎﺫﺝ ﻟﺒﻌﺾ ﻧﻈﺮﻳﺎﺕ ﺍﻻﻗﺘﺼﺎﺩﻳﲔ‪.‬‬
 ‫اﻟﺒﺎب اﻟﺜﺎﻟﺚ‪ :‬ﻧﻈﺮﯾﺎت اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ وﻗﻮاﻧﯿﻨﮭﺎ اﻟﻔﻠﺴﻔﯿﺔ‬
‫‪١٧٦‬‬
‫ﺍﻟﻔﺼل ﺍﻷﻭل‪ :‬ﻨﻅﺭﻴﺔ ﻨﻬﺎﻴﺔ ﺍﻟﺘﺎﺭﻴﺦ‪:‬‬
‫ﻭﻳﺸﺘﻤﻞ ﻋﻠﻰ ﲬﺴﺔ ﻣﺒﺎﺣﺚ‪:‬‬

‫ﺍﻟﻤﺒﺤﺙ ﺍﻷﻭل‪ :‬ﺤﻘﻴﻘﺘﻬﺎ‪ ،‬ﻭﻤﺎ ﻴﺘﻌﻠﻕ ﺒﻬﺎ ﻤﻥ ﻨﻅﺭﻴﺎﺕ ﺃﺨﺭﻯ‪:‬‬

‫ﺗﺘﻠﺨﺺ ﻧﻈﺮﻳﺔ )‪‬ﺎﻳﺔ ﺍﻟﺘﺎﺭﻳﺦ( ﻟﻠﻤﻔﻜﺮ ﺍﻷﻣﺮﻳﻜﻲ ﻓﺮﺍﻧﺴﻴﺲ ﻓﻮﻛﻮﻳﺎﻣﺎ ﰲ ﺍﻹﻋﻼﻥ ﺑﺄﻥ‬
‫ﺍﻟﺘﺎﺭﻳﺦ ﻗﺪ ﺍﻧﺘﻬﻰ ﰲ ﺍﻧﺘﺼﺎﺭ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ)‪ (١‬ﺍﻟﻠﻴﱪﺍﻟﻴﺔ)‪ ،(٢‬ﺑﺎﻋﺘﺒﺎﺭ ﺫﻟﻚ ﻳ‪‬ﺸﻜﱢﻞ ﺍﳌﻌﲎ ﺍﻷﲰﻰ‬
‫ﻟﻠﺘﺎﺭﻳﺦ)‪.(٣‬‬
‫ﻭﻗﺪ ﺗﻀﻤﻨﺖ ﺃﻃﺮﻭﺣﺎﺕ ﻓﻮﻛﻮﻳﺎﻣﺎ ﺣﻮﻝ )‪‬ﺎﻳﺔ ﺍﻟﺘﺎﺭﻳﺦ( ﺍﺩﻋﺎﺀﺍﺕ ﺃﺧﺮﻯ ﻻ ﳝﻜﻦ‬
‫ﺇﻏﻔﺎﳍﺎ‪ ،‬ﺣﻴﺚ ﺃﻛﱠﺪ ﻋﻠﻴﻬﺎ ﰲ ﻛﺘﺒﻪ ﻭﻣﻘﺎﻻﺗﻪ ﻭﻣﻨﻬﺎ‪:‬‬
‫ﺃ‪ -‬ﺃﻥ ﺃﻛﱪ ﻋﺎﺋﻖ ﻟﻠﺤﺪﺍﺛﺔ)‪ ،(٤‬ﻭﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ ﻫﻮ ﺍﻹﺳﻼﻣﻴﻮﻥ ﺍﳌﺘﻄﺮﻓﻮﻥ؛ ﻟﻌﺪﻡ ﺗﻘﺒﻠﻬﻢ ﻷﻱ‬
‫ﺗﻨﻮ‪‬ﻉ ﻭﺃﻱ ﺧﻼﻑ ﰲ ﺍﻟﺮﺃﻱ)‪.(٥‬‬
‫ﺏ‪ -‬ﺃﻥ ﺍﺧﺘﻴﺎﺭﻩ ﻟﻠﺪﳝﻘﺮﺍﻃﻴﺔ ﺍﻟﻠﻴﱪﺍﻟﻴﺔ ﻟﺘﻤﺜﻞ ﺍﳋﻴﺎﺭ ﺍﻟﻮﺣﻴﺪ ﻟﻨﻬﺎﻳﺔ ﺍﻟﺘﺎﺭﻳﺦ ﻛﺎﻥ ﺑﺴﺒﺐ‬
‫ﻋﺪﻡ ﻭﺟﻮﺩ ﺑﺪﺍﺋﻞ ﻗﻮﻳﺔ ﰲ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﳊﺪﻳﺜﺔ ﻋﻠﻰ ﺍﻷﻗﻞ)‪.(٦‬‬

‫)‪ (١‬ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ‪ :‬ﻛﻠﻤﺔ ﻣﺸﺘﻘﺔ ﻣﻦ ﻟﻔﻈﺘﲔ ﻳﻮﻧﺎﻧﻴﺘﲔ )ﺩﳝﻮ( ﻭﺗﻌﲏ ﺍﻟﺸﻌﺐ‪) ،‬ﻗﺮﺍﻃﻴﺔ( ﻭﺗﻌﲏ ﺳﻠﻄﺔ‪ ،‬ﻓﻴﻜﻮﻥ ﺍﳌﻌﲎ‪ :‬ﺍﳊﻜﻢ‬
‫ﺍﻟﺬﻱ ﺗﻜﻮﻥ ﻓﻴﻪ ﺍﻟﺴﻠﻄﺔ ﻟﻠﺸﻌﺐ‪ ،‬ﻭﺗﻄﻠﻖ ﻋﻠﻰ ﻧﻈﺎﻡ ﺍﳊﻜﻢ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﻓﻴﻪ ﺍﻟﺸﻌﺐ ﺭﻗﻴﺒ‪‬ﺎ ﻋﻠﻰ ﺃﻋﻤـﺎﻝ ﺍﳊﻜﻮﻣـﺔ‬
‫ﺑﻮﺍﺳﻄﺔ ﺍ‪‬ﺎﻟﺲ ﺍﻟﻨﻴﺎﺑﻴﺔ‪ ،‬ﻭﻳﻜﻮﻥ ﻟﻨﻮﺍﺏ ﺍﻷﻣﺔ ﺳﻠﻄﺔ ﺇﺻﺪﺍﺭ ﺍﻟﻘﻮﺍﻧﲔ‪ ،‬ﻓﻬﻲ ﺗﻠﻐﻲ ﺳﻴﺎﺩﺓ ﺍﳋﺎﻟﻖ ﺟﻞ ﻭﻋﻼ ﻭﺣﻘـﻪ ﰲ‬
‫ﺍﻟﺘﺸﺮﻳﻊ ﺍﳌﻄﻠﻖ )ﻣﺬﺍﻫﺐ ﻓﻜﺮﻳﺔ ﻣﻌﺎﺻﺮﺓ‪ ،‬ﺹ‪ ،١٧٨ :‬ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ ﰲ ﺍﻹﺳﻼﻡ‪ ،‬ﺹ‪ ،٧ :‬ﺍﳌﻮﺳﻮﻋﺔ ﺍﳌﻴﺴﺮﺓ ﰲ ﺍﻷﺩﻳﺎﻥ‬
‫ﻭﺍﳌﺬﺍﻫﺐ ﻭﺍﻷﺣﺰﺍﺏ ﺍﳌﻌﺎﺻﺮﺓ ‪.(١٠٥٦ /٢‬‬
‫)‪ (٢‬ﺍﻟﻠﻴﱪﺍﻟﻴﺔ‪ :‬ﻣﺬﻫﺐ ﻓﻜﺮﻱ ﻳﺮﻛﺰ ﻋﻠﻰ ﺍﳊﺮﻳﺔ ﺍﻟﻔﺮﺩﻳﺔ‪ ،‬ﻭﻳﺮﻯ ﻭﺟﻮﺏ ﺍﺣﺘﺮﺍﻡ ﺍﺳﺘﻘﻼﻝ ﺍﻷﻓﺮﺍﺩ‪ ،‬ﻭﻳﻌﺘﻘـﺪ ﺃﻥ ﻭﻇﻴﻔـﺔ‬
‫ﺍﻟﺪﻭﻟﺔ ﺍﻷﺳﺎﺳﻴﺔ ﻫﻲ ﲪﺎﻳﺔ ﺣﺮﻳﺎﺕ ﺍﳌﻮﺍﻃﻦ‪ ،‬ﻭﻳﻘﻮﻡ ﻋﻠﻰ ﺃﺳﺎﺱ ﻋﻠﻤﺎﱐ ﻳﻌﻈﻢ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﻳﻘﺮﺭ ﺃﻥ ﻭﺣـﺪﺓ ﺍﻟـﺪﻳﻦ‬
‫ﻟﻴﺴﺖ ﺿﺮﻭﺭﻳﺔ ﻟﻠﺘﻨﻈﻴﻢ ﺍﻻﺟﺘﻤﺎﻋﻲ )ﺣﻘﻴﻘﺔ ﺍﻟﻠﻴﱪﺍﻟﻴﺔ ﻭﻣﻮﻗﻒ ﺍﻹﺳﻼﻡ ﻣﻨﻬﺎ ﺹ‪ ،١٠ :‬ﺍﳌﻌﺠﻢ ﺍﻟﻔﻠﺴﻔﻲ ﻟﻠـﺪﻛﺘﻮﺭ‪:‬‬
‫ﲨﻴﻞ ﺻﻠﻴﺒﺎ‪.(٤٦٥ /١ ،‬‬
‫)‪ (٣‬ﻳﻨﻈﺮ‪ :‬ﻣﺴﺘﻘﺒﻞ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺪﻭﻟﻴﺔ ﻣﻦ ﺻﺮﺍﻉ ﺍﳊﻀﺎﺭﺍﺕ ﺇﱃ ﺃﻧﺴﻨﺔ ﺍﳊﻀﺎﺭﺓ ﻭﺛﻘﺎﻓﺔ ﺍﻟﺴﻼﻡ )ﺹ‪.(٥٠‬‬
‫)‪ (٤‬ﺍﳊﺪﺍﺛﺔ‪ :‬ﻣﺬﻫﺐ ﻓﻜﺮﻱ ﻏﺮﰊ ﻭﻟﺪ ﻭﻧﺸﺄ ﰲ ﺍﻟﻐﺮﺏ‪ ،‬ﰒ ﻧﻘﻞ ﺇﱃ ﺑﻼﺩ ﺍﻟﻌﺮﺏ‪ ،‬ﻋﻠﻰ ﻳﺪ ﺷﻌﺮﺍﺀ ﺍﳌﻬﺠﺮ‪ ،‬ﻭﲨﺎﻋﺔ ﺃﺑﻮﻟﻮ‪،‬‬
‫ﻳﻬﺪﻑ ﺇﱃ ﺇﻟﻐﺎﺀ ﻣﺼﺎﺩﺭ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﲢﻄﻴﻢ ﺍﻟﻘﻴﻢ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﻷﺧﻼﻗﻴﺔ ﻭﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﻭﻧﺸﺮ ﺍﻹﺑﺎﺣﻴﺔ ﻭﺍﻟﻔﻮﺿﻰ )ﺍﳊﺪﺍﺛـﺔ ﰲ‬
‫ﻣﻴﺰﺍﻥ ﺍﻹﺳﻼﻡ ﺹ‪.(٣٣ - ١٧ :‬‬
‫)‪ (٥‬ﻳﻨﻈﺮ‪ :‬ﻣﺮﺍﺟﻌﺎﺕ ﰲ ﻧﻈﺮﻳﺔ ﺻﺮﺍﻉ ﺍﳊﻀﺎﺭﺍﺕ )ﺹ‪.(٨٤‬‬
‫)‪ (٦‬ﻳﻨﻈﺮ‪ :‬ﺎﻳﺔ ﺍﻟﺘﺎﺭﻳﺦ ﲢﺖ ﳎﻬﺮ ﺍﻟﻔﻜﺮ ﺍﻟﻌﺮﰊ )ﺹ‪.(٣٦‬‬
 ‫اﻟﺒﺎب اﻟﺜﺎﻟﺚ‪ :‬ﻧﻈﺮﯾﺎت اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ وﻗﻮاﻧﯿﻨﮭﺎ اﻟﻔﻠﺴﻔﯿﺔ‬
‫‪١٧٧‬‬
‫ﺝ‪ -‬ﺃﻥ ﺍﻟﺘﻄﻮﺭﺍﺕ ﺍﻷﺧﲑﺓ ﰲ ﺃﻋﻘﺎﺏ ﻫﺠﻤﺎﺕ ﺍﳊﺎﺩﻱ ﻋﺸﺮ ﻣﻦ ﺳﺒﺘﻤﱪ ﺑﻠﻎ ﺣﺎﻓﺔ‬
‫ﺍﳌﻮﺍﺟﻬﺔ ﻭﺍﻻﻋﺘﺮﺍﺽ ﺍﻟﺒﺎﺋﺲ ﻣﻦ ﻗﺒﻞ ﺍﻹﺳﻼﻡ ﻟﻠﺤﺪﺍﺛﺔ ﺍﻟﻐﺮﺑﻴﺔ)‪.(١‬‬
‫ﺩ‪ -‬ﻳﻌﺘﱪ ﻓﻮﻛﻮﻳﺎﻣﺎ )ﺍﳉﻬﺎﺩ( ﺩﻋﺎﻳﺎﺕ ﻭﺷﻌﺎﺭﺍﺕ ﻃﺎﺋﻔﻴﺔ‪ ،‬ﺇﺳﻼﻣﻴﺔ ‪‬ﺪﺩ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ‬
‫ﺍﻟﻐﺮﺑﻴﺔ)‪.(٢‬‬
‫ﻫ‪ -‬ﻳﺬﻫﺐ ﻓﻮﻛﻮﻳﺎﻣﺎ ﺇﱃ ﺃﻥ ﺍﻹﺳﻼﻡ ﻻ ﳝﺜﻞ ‪‬ﺠ‪‬ﺎ ﺣﻀﺎﺭﻳ‪‬ﺎ ﻭﻻ ﲢﺪﻳ‪‬ﺎ ﺣﻘﻴﻘﻴ‪‬ﺎ ﰲ ﻫﺬﺍ‬
‫ﺍﻟﻌﺎﱂ‪ ،‬ﻓﻬﻮ ﻳﻔﺘﻘﺪ ﺇﱃ ﺍﳉﺎﺫﺑﻴﺔ ﰲ ﺧﺎﺭﺝ ﳏﻴﻂ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ)‪.(٣‬‬
‫ﻭ‪ -‬ﺗﺼﻮﻳﺮﻩ ﺑﺄﻥ ﻣﺸﻜﻠﺔ ﺍﻹﺳﻼﻡ ﻫﻲ ﰲ ﺍﻟﺘﺒﺎﺳﻪ ﻣﻊ ﺍﻟﺴﻴﺎﺳﺔ ﻭﺣﺎﺟﺘﻪ ﺇﱃ ﻓﺼﻞ ﺍﻟﺪﻳﻦ‬
‫ﻋﻦ ﺍﻟﺴﻴﺎﺳﺔ‪ ،‬ﻋﻠﻰ ﻏﺮﺍﺭ ﻣﺎ ﺣﺪﺙ ﰲ ﺃﻭﺭﺑﺎ)‪.(٤‬‬
‫ﻭﻫﺬﻩ ﺑﻌﺾ ﺍﻟﻨﺼﻮﺹ ﻣﻦ ﻛﺘﺎﺑﺎﺕ ﻓﻮﻛﻮﻳﺎﻣﺎ ﺗﺪﻟﻞ ﻋﻠﻰ ﻣﻘﻮﻻﺗﻪ‪:‬‬
‫ﻳﻘﻮﻝ ﺣﻮﻝ ﻧﻈﺮﻳﺘﻪ ﰲ ﺍﻧﺘﺼﺎﺭ ﺍﻟﻠﻴﱪﺍﻟﻴﺔ‪» :‬ﺃﻣﺎ ﺍﻟﻴﻮﻡ ﺑﻴﻨﻤﺎ ﳓﻦ ﺑﺎﻟﻀﺒﻂ ﰲ ﻣﺴﺘﻘﺒﻞ‬
‫ﺃﺟﺪﺍﺩﻧﺎ‪ ،‬ﻓﻤﻦ ﺍﻟﺼﻌﺐ ﻋﻠﻴﻨﺎ ﺑﺎﻟﻌﻜﺲ ﺃﻥ ﻧﺘﺼﻮﺭ ﻋﺎﳌﹰﺎ ﻳﻜﻮﻥ ﺃﻓﻀﻞ ﺟﺬﺭﻳ‪‬ﺎ ﻣﻦ ﻋﺎﳌﻨﺎ‪ ،‬ﺃﻭ‬
‫ﻣﺴﺘﻘﺒﻼﹰ ﻻ ﻳﻜﻮﻥ ﺑﺸﻜﻞ ﺃﺳﺎﺳﻲ ﺩﳝﻘﺮﺍﻃﻴ‪‬ﺎ ﻭﺭﺃﲰﺎﻟﻴ‪‬ﺎ«)‪ (٥‬ﻭﻳﻘﻮﻝ‪» :‬ﻭﺑﺎﻻﺧﺘﺼﺎﺭ ﻫﻨﺎﻙ ﻣﺎ‬
‫ﻳﺸﺒﻪ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﺸﻤﻮﱄ ﻟﻠﺒﺸﺮﻳﺔ ﺑﺎﲡﺎﻩ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ ﺍﻟﻠﻴﱪﺍﻟﻴﺔ«)‪.(٦‬‬
‫ﻭﻳﻘﻮﻝ ﻣﺆﻛﺪ‪‬ﺍ ﻷﻃﺮﻭﺣﺘﻪ ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ‪» :‬ﺳﻮﻑ ﻻ ﻳﺒﻘﻰ ﰲ ‪‬ﺎﻳﺔ ﺍﻟﺘﺎﺭﻳﺦ ﺃﻱ ﻣﻨﺎﻓﺲ‬
‫ﺣﻘﻴﻘﻲ ﻟﻠﺪﳝﻘﺮﺍﻃﻴﺔ ﺍﻟﻠﻴﱪﺍﻟﻴﺔ«)‪.(٧‬‬
‫ﻭﻳﻘﻮﻝ ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ ﻣﺘﺤﺪﻳ‪‬ﺎ ﺍﻧﺘﺸﺎﺭ ﺍﻹﺳﻼﻡ‪» :‬ﻭﺑﺎﻟﺮﻏﻢ ﻣﻦ ﺍﻟﻘﻮﺓ ﺍﻟﱵ ﺃﺑﺪﺍﻫﺎ ﺍﻹﺳﻼﻡ‬
‫ﰲ ﲡﺪﺩﻩ ﺍﳊﺎﱄ‪ ،‬ﺇﻻ ﺃﻥ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﻻ ﻳﺒﺪﻭ ﺃﻧﻪ ﳝﺎﺭﺱ ﺃﻱ ﺟﺎﺫﺑﻴﺔ ﺧﺎﺭﺝ ﺍﻷﺻﻘﺎﻉ ﺍﻟﱵ ﻛﺎﻧﺖ‬
‫ﺇﺳﻼﻣﻴﺔ ﺛﻘﺎﻓﻴ‪‬ﺎ ﻣﻨﺬ ﺑﺪﺍﻳﺎ‪‬ﺎ‪ ،‬ﻓﻘﺪ ﻭﻟﱠﻰ ﺯﻣﻦ ﺍﻟﻐﺰﻭ ﺍﻟﺜﻘﺎﰲ ﻟﻺﺳﻼﻡ ﻛﻤﺎ ﻳﺒﺪﻭ‪ ،‬ﺇﻧﻪ ﻳﺴﺘﻄﻴﻊ‬

‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﻣﺮﺍﺟﻌﺎﺕ ﰲ ﻧﻈﺮﻳﺔ ﺻﺮﺍﻉ ﺍﳊﻀﺎﺭﺍﺕ )ﺹ‪.(٨٦-٨٤ :‬‬

‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ )ﺹ‪.(٩٥ :‬‬
‫)‪ (٣‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﺴﺄﻟﺔ ﺍﳊﻀﺎﺭﻳﺔ‪ ،‬ﻛﻴﻒ ﻧﺒﺘﻜﺮ ﻣﺴﺘﻘﺒﻠﻨﺎ ﰲ ﻋﺎﱂ ﻣﺘﻐﲑ؟ )ﺹ‪.(١٢٥ :‬‬
‫)‪ (٤‬ﻳﻨﻈﺮ‪ :‬ﺎﻳﺔ ﺍﻟﺘﺎﺭﻳﺦ ﲢﺖ ﳎﻬﺮ ﺍﻟﻔﻜﺮ ﺍﻟﻌﺮﰊ )ﺹ‪.(٩٦ :‬‬
‫)‪ (٥‬ﺎﻳﺔ ﺍﻟﺘﺎﺭﻳﺦ ﻭﺍﻹﻧﺴﺎﻥ ﺍﻷﺧﲑ )ﺹ‪.(٧٢‬‬
‫)‪ (٦‬ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ )ﺹ‪.(٧٣ :‬‬
‫)‪ (٧‬ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ )ﺹ‪.(٢٥٠ :‬‬
 ‫اﻟﺒﺎب اﻟﺜﺎﻟﺚ‪ :‬ﻧﻈﺮﯾﺎت اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ وﻗﻮاﻧﯿﻨﮭﺎ اﻟﻔﻠﺴﻔﯿﺔ‬
‫‪١٧٨‬‬
‫ﺍﺳﺘﻌﺎﺩﺓ ﺑﻠﺪﺍﻥ ﻓﻠﺘﺖ ﻣﻨﻪ ﻟﻔﺘﺮﺓ‪ ،‬ﻭﻟﻜﻨﻪ ﻻ ﻳﻘﺪﻡ ﺃﺑﺪ‪‬ﺍ ﺍﻹﻏﺮﺍﺀﺍﺕ ﻟﺸﺒﻴﺒﺔ ﺑﺮﻟﲔ‪ ،‬ﻃﻮﻛﻴﻮ‪ ،‬ﺑﺎﺭﻳﺲ‪،‬‬
‫ﺃﻭ ﻣﻮﺳﻜﻮ ﺇﺫﺍ ﻛﺎﻥ ﻫﻨﺎﻙ ﻣﻠﻴﺎﺭ ﻣﻦ ﺍﻟﻨﺎﺱ ﺗﻘﺮﻳﺒ‪‬ﺎ ﻳﻨﺘﻤﻮﻥ ﻟﻠﺜﻘﺎﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ )ﺃﻱ ﲬﺲ ﺳﻜﺎﻥ‬
‫ﺍﻟﻌﺎﱂ( ﻓﺈ‪‬ﻢ ﻟﻦ ﻳﺘﻤﻜﻨﻮﺍ ﻣﻦ ﻣﻨﺎﻓﺴﺔ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ ﺍﻟﻠﻴﱪﺍﻟﻴﺔ ﰲ ﻋﻘﺮ ﺩﺍﺭﻫﺎ ﰲ ﳎﺎﻝ ﺍﻷﻓﻜﺎﺭ«)‪.(١‬‬
‫ﻭﻳﻘﻮﻝ ﺃﻳﻀ‪‬ﺎ‪» :‬ﻭﺇﺫﺍ ﱂ ﻳﻈﻬﺮ ﺃﻱ ﺑﺪﻳﻞ ﻟﻠﺪﳝﻘﺮﺍﻃﻴﺔ ﺍﻟﻠﻴﱪﺍﻟﻴﺔ ﻗﺎﺑﻞ ﻟﻠﺤﻴﺎﺓ‪ ،‬ﻭﺇﺫﺍ ﱂ ﻳﻌﺒ‪‬ﺮ‬
‫ﺍﻟﻨﺎﺱ ﺍﻟﺬﻳﻦ ﻳﻌﻴﺸﻮﻥ ﰲ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺎﺕ ﺍﻟﻠﻴﱪﺍﻟﻴﺔ ﻋﻦ ﺃﻱ ﺍﺳﺘﻴﺎﺀ ﺟﺬﺭﻱ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﲝﻴﺎ‪‬ﻢ‪،‬‬
‫ﻋﻨﺪﻫﺎ ﻧﺴﺘﻄﻴﻊ ﺍﻟﻘﻮﻝ‪ :‬ﺇﻥ ﺍﳊﻮﺍﺭ ﻗﺪ ﻭﺻﻞ ﺇﱃ ﻧﺘﻴﺠﺘﻪ ﺍﻟﻨﻬﺎﺋﻴﺔ ﺍﳊﺎﲰﺔ‪ ،‬ﻓﻌﻠﻰ ﺍﻟﻔﻴﻠﺴﻮﻑ‬
‫ﺍﳌﺆﺭ‪‬ﺥ ﺃﻥ ﻳﻘﺒﻞ ﺑﺎﻟﺘﻔﻮﻕ ﻭﺍﻟﻐﺎﺋﻴﺔ ﺍﻟﻠﺬﻳﻦِ ﺗﻄﻠﺒﻬﻤﺎ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ ﺍﻟﻠﻴﱪﺍﻟﻴﺔ ﻟﻨﻔﺴﻬﺎ‪ ،‬ﺇﻥ ﺗﺎﺭﻳﺦ ﺍﻟﻌﺎﱂ‬
‫ﻫﻮ ﳏﻜﻤﺔ ﺍﻟﻌﺎﱂ«)‪.(٢‬‬
‫)‪(٣‬‬
‫ﺃﻣﺎ ﺍﻟﻨﻈﺮﻳﺎﺕ ﺍﻷﺧﺮﻯ ﺍﳌﺘﻌﻠﻘﺔ ﺑﻨﻈﺮﻳﺔ ‪‬ﺎﻳﺔ ﺍﻟﺘﺎﺭﻳﺦ ﻓﺄﳘﻬﺎ ﻧﻈﺮﻳﺔ ﺻﺎﻣﻮﻳﻞ ﻫﻨﺘﺠﺘﻮﻥ‬
‫ﺣﻮﻝ ﺻﺪﺍﻡ ﺍﳊﻀﺎﺭﺍﺕ‪ ،‬ﺍﻟﱵ ﻳﺮﻯ ﻓﻴﻬﺎ ﺃﻥ ﺍﳌﺴﺘﻘﺒﻞ ﺍﻟﺘﺎﺭﳜﻲ ﺳﻴﺸﻬﺪ ﺻﺪﺍﻣ‪‬ﺎ ﻋﻨﻴﻔﹰﺎ ﺑﲔ‬
‫ﺍﳊﻀﺎﺭﺍﺕ)‪ ،(٤‬ﻓﻬﻲ ﺗﺸﺘﺮﻙ ﻣﻊ ﻧﻈﺮﻳﺔ ‪‬ﺎﻳﺔ ﺍﻟﺘﺎﺭﻳﺦ ﰲ ﻛﻮ‪‬ﺎ ﻧﻈﺮﻳﺔ ﺍﺳﺘﺸﺮﺍﻓﻴﺔ‪ ،‬ﻭﻛﺬﻟﻚ ﰲ‬
‫ﻣﻀﻤﻮﻥ ﺍﻟﻨﻈﺮﻳﺔ ﻭﺟﻮﻫﺮﻫﺎ ﺍﻷﺳﺎﺳﻲ ﻭﻫﻮ ﺍﺩ‪‬ﻋﺎﺀ ﺍﻟﺘﻔﻮ‪‬ﻕ ﺍﳌﺘﺄﺻﻞ ﻭﺍﳌﺴﺘﻤﺮ ﰲ ﺍﻟﻐﺮﺏ‪ ،‬ﻭﺧﺪﻣﺔ‬
‫ﺳﻴﺎﺳﺔ ﺍﳍﻴﻤﻨﺔ ﺍﻟﻐﺮﺑﻴﺔ ﺍﻟﻌﺎﳌﻴﺔ)‪.(٥‬‬
‫ﻭﻛﺬﻟﻚ ﻣﻦ ﺍﻟﻨﻈﺮﻳﺎﺕ ﺍﳌﺘﻌﻠﻘﺔ ﺑﻨﻈﺮﻳﺔ ‪‬ﺎﻳﺔ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﻔﻠﺴﻔﻴﺔ ﺍﻟﱵ ﺃﻃﻠﻘﻬﺎ ﺇﳝﺎﻧﻮﻳﻞ‬
‫ﻛﻨﻂ)‪ ،(٦‬ﻭﺍﻟﱵ ﺗﺬﻫﺐ ﺇﱃ ﺍﻻﻋﺘﻘﺎﺩ ﺑﻮﺟﻮﺩ ﺣﺮﻛﺔ ﻣﻨﺘﻈﻤﺔ ﰲ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻹﻧﺴﺎﱐ ﺗﺘﺪﺭﺝ ﺑﺒﻂﺀ‬
‫ﳓﻮ ﻏﺎﻳﺔ ﺗﻜﻤﻦ ﰲ ﲢﻘﻴﻖ ﺍﳊﺮﻳﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﻓﻬﻮ ﻳﺪﻋﻮ ﺇﱃ ﲢﻘﻴﻖ ﺣﻜﻮﻣﺔ ﻋﺎﳌﻴﺔ ﺳﻠﻄﺘﻬﺎ ﺍﻟﻌﻠﻴﺎ‬
‫ﺍﻟﻘﺎﻧﻮﻥ ﻭﺍﻟﻌﺪﺍﻟﺔ ﻭﺍﳊﺮﻳﺔ‪ ،‬ﻛﻤﺎ ﻃﺎﻟﺐ ﺑﻮﺿﻊ ﺩﺳﺘﻮﺭ ﻋﺎﳌﻲ ﻳﻀﻤﻦ ﺍﻟﺴﻼﻡ ﺑﲔ ﺍﻷﻣﻢ)‪.(٧‬‬

‫)‪ (١‬ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ )ﺹ‪.(٧١ :‬‬

‫)‪ (٢‬ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ )ﺹ‪.(١٤٥ :‬‬
‫)‪ (٣‬ﺳﺘﺘﻢ ﺍﻟﺘﺮﲨﺔ ﻟﻪ ﺑﺎﻟﺘﻔﺼﻴﻞ ﰲ ﺍﻟﻔﺼﻞ ﺍﻟﻘﺎﺩﻡ‪.‬‬
‫)‪ (٤‬ﺳﻴﺘﻢ ﺍﻟﺘﻌﺮﻳﻒ ﺑﻨﻈﺮﻳﺔ )ﺻﺪﺍﻡ ﺍﳊﻀﺎﺭﺍﺕ( ﻭﻣﻨﺎﻗﺸﺘﻬﺎ ﰲ ﺍﻟﻔﺼﻞ ﺍﻟﺘﺎﱄ‪.‬‬
‫)‪ (٥‬ﻳﻨﻈﺮ‪ :‬ﻣﺮﺍﺟﻌﺎﺕ ﰲ ﻧﻈﺮﻳﺔ ﺻﺮﺍﻉ ﺍﳊﻀﺎﺭﺍﺕ )ﺹ‪.(١٩٢ -١٩١ :‬‬
‫)‪ (٦‬ﺇﳝﺎﻧﻮﻳﻞ ﻛﻨﻂ‪ :‬ﻓﻴﻠﺴﻮﻑ ﺃﳌﺎﱐ‪ ،‬ﻭﻟﺪ ﺳﻨﺔ ‪١٧٢٤‬ﻡ‪ ،‬ﻭﺗﻮﰲ ﺳﻨﺔ ‪١٨٠٤‬ﻡ‪ ،‬ﻣﺆﻟﻒ ﻧﻘﺪ ﺍﻟﻌﻘﻞ ﺍﳋﺎﻟﺺ‪ ،‬ﻭﻧﻘﺪ ﺍﻟﻌﻘـﻞ‬
‫ﺍﻟﻌﻠﻤﻲ‪ ،‬ﻣﺜﺎﱄ ﺍﻟﻨـﺰﻋﺔ‪ ،‬ﻭﻳﺮﻯ ﺃﻥ ﺍﻷﺷﻴﺎﺀ ﻻ ﺗﻮﺟﺪ ﻛﻈﻮﺍﻫﺮ‪ ،‬ﻭﻟﻜﻨﻬﺎ ﺗﻮﺟﺪ ﻛﺄﺷﻜﺎﻝ ﻳﻌﻴﻬﺎ ﺍﳊﺲ )ﻋﺎﱂ ﺑﻼ ﻳﻬﻮﺩ‪،‬‬
‫ﺹ‪.(٧٧ :‬‬
‫)‪ (٧‬ﻳﻨﻈﺮ‪ :‬ﻣﺴﺘﻘﺒﻞ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺪﻭﻟﻴﺔ ﻣﻦ ﺻﺮﺍﻉ ﺍﳊﻀﺎﺭﺍﺕ ﺇﱃ ﺃﻧﺴﻨﺔ ﺍﳊﻀﺎﺭﺓ ﻭﺛﻘﺎﻓﺔ ﺍﻟﺴﻼﻡ )ﺹ‪.(٥٤ :‬‬
 ‫اﻟﺒﺎب اﻟﺜﺎﻟﺚ‪ :‬ﻧﻈﺮﯾﺎت اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ وﻗﻮاﻧﯿﻨﮭﺎ اﻟﻔﻠﺴﻔﯿﺔ‬
‫‪١٧٩‬‬
‫ﻛﻤﺎ ﻳﺘﻌﻠﻖ ﺑﻨﻈﺮﻳﺔ ﻓﻮﻛﻮﻳﺎﻣﺎ ﻧﻈﺮﻳﺔ ﻫﻴﺠﻞ)‪ ،(١‬ﺍﻟﱵ ﺗﺮﻯ ﺃﻥ ﺍﻟﺘﺎﺭﻳﺦ ﻳﺼﻞ ﺍﻟﺬﺭﻭﺓ ﰲ ﳊﻈﺔ‬
‫ﻳﻨﺘﺼﺮ ﻓﻴﻬﺎ ﺍﻟﺸﻜﻞ ﺍﻟﻌﻘﻼﱐ ﺍﻟﺬﻱ ﳚﺴ‪‬ﺪ ﺭﻭﺡ ﺍﻟﻌﻘﻞ‪ ،‬ﻭﻳﺮﻯ ﺃﻥ ﺍﻟﺪﻭﻟﺔ ﺍﻟﻠﻴﱪﺍﻟﻴﺔ ﻫﻲ ﺃﻓﻀﻞ‬
‫ﺍﳌﺮﺍﺣﻞ ﺍﻟﺘﺎﺭﳜﻴﺔ ﲤﺜﻴﻼﹰ ﻟﻨﻈﺮﻳﺘﻪ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺟﻌﻠﻬﺎ ﺧﺎﻟﺪﺓ؛ ﻷ‪‬ﺎ ﺳﺘﺴﻤﺢ ﻟﻸﻓﺮﺍﺩ ﺑﺎﻟﻮﻋﻲ ﺑﺄﻧﻔﺴﻬﻢ‬
‫ﻛﺄﻋﻀﺎﺀ ﺃﺣﺮﺍﺭ ﺩﺍﺧﻞ ﺍ‪‬ﺘﻤﻊ)‪.(٢‬‬
‫ﻭﻣﻦ ﺍﻟﻨﻈﺮﻳﺎﺕ ﺍﳌﺘﻌﻠﻘﺔ ﻛﺬﻟﻚ ﺑﻨﻈﺮﻳﺔ ‪‬ﺎﻳﺔ ﺍﻟﺘﺎﺭﻳﺦ ﻧﻈﺮﻳﺔ ﻛﻮﺟﻴﻴﻒ)‪ (٣‬ﺍﻟﺬﻱ ﻗﺎﻝ ﺑﺎﻟﺪﻭﻟﺔ‬
‫ﺍﳌﺘﺠﺎﻧﺴﺔ ﺍﻟﱵ ﲢﻤﻞ ﺣﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻌﺎﻣﺔ ﺑﺎﳊﺮﻳﺔ ﻭﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ)‪.(٤‬‬

‫)‪ (١‬ﻫﻴﺠﻞ‪ :‬ﻓﻴﻠﺴﻮﻑ ﺃﳌﺎﱐ‪ ،‬ﻭﻟﺪ ﰲ ﺷﺘﻮﲡﺎﺭﺕ ﺑﺄﳌﺎﻧﻴﺎ ﻭﺍﻟﺘﺤﻖ ﲜﺎﻣﻌﺔ ﺗﻮﺑﻴﻨﺠﻦ‪ ،‬ﻋﻤﻞ ﺃﺳﺘﺎﺫﹰﺍ ﻟﻠﻔﻠﺴﻔﺔ ﰲ ﺟﺎﻣﻌﺔ ﺑـﺮﻟﲔ‬
‫ﻣﻨﺬ ﻋﺎﻡ ‪١٨١٨‬ﻡ ﺣﱴ ﻭﻓﺎﺗﻪ‪ ،‬ﻳﻌﺘﱪ ﺃﻛﺜﺮ ﻓﻼﺳﻔﺔ ﺍﻷﳌﺎﻥ ﺗﺄﺛﲑ‪‬ﺍ ﰲ ﺍﳌﺬﺍﻫﺐ ﺍﻟﻔﻠﺴﻔﻴﺔ ﺍﳊﺪﻳﺜﺔ )ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﻌﺎﳌﻴﺔ‬
‫)‪.(٣٠٥ /٢٦‬‬
‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﻣﺴﺘﻘﺒﻞ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺪﻭﻟﻴﺔ )ﺹ‪ ،(٥٤ :‬ﺻﺪﺍﻡ ﺍﳊﻀﺎﺭﺍﺕ‪ ،‬ﻧﺼﻮﺹ ﻧﻘﺪﻳـﺔ ﰲ ﺍﳌﻨـﻬﺞ ﻭﺍﳌـﻀﻤﻮﻥ ﳌﻘﻮﻟـﺔ‬
‫ﻫﻨﺘﺠﺘﻮﻥ )ﺹ‪.(٢٢٨ :‬‬
‫)‪ (٣‬ﻛﻮﺟﻴﻴﻒ‪ :‬ﻭﻟﺪ ﰲ ﻣﻮﺳﻜﻮ ﻋﺎﻡ ‪١٩٠٢‬ﻡ‪ ،‬ﻭﺗﻮﰲ ﻋﺎﻡ ‪١٩٦٨‬ﻡ‪ ،‬ﺩﺭﺱ ﺍﻟﻔﻠﺴﻔﺔ‪ ،‬ﻭﻟﻘﺐ ﺑـ )ﻓﻴﻠـﺴﻮﻑ ﺍﻟﺮﻏﺒـﺔ(؛‬
‫ﻭﺫﻟﻚ ﻷﻧﻪ ﺟﻌﻞ ﻣﻦ ﺍﻟﺮﻏﺒﺔ ﻣﻔﻬﻮﻣ‪‬ﺎ ﺭﺋﻴﺴ‪‬ﺎ ﻳﻔﺴﺮ ﻣﻦ ﺧﻼﻟﻪ ﲨﻴﻊ ﺍﻟﻈﻮﺍﻫﺮ‪ ،‬ﻳﺮﻯ ﺃﻥ ﻭﻋﻲ ﺍﻹﻧﺴﺎﻥ ﺑﺬﺍﺗﻪ ﳛـﺼﻞ ﰲ‬
‫ﺍﻟﻠﺤﻈﺔ ﺍﻟﱵ ﻳﺘﻠﻔﻆ ﻓﻴﻬﺎ ﺍﻹﻧﺴﺎﻥ ﺑﻜﻠﻤﺔ )ﺃﻧﺎ( )ﻛﻮﺟﻴﻴﻒ ﻓﻴﻠﺴﻮﻑ ﺍﻟﺮﻏﺒﺔ‪ ،‬ﳎﻠﺔ ﻧﺰﻭﻯ‪ ،‬ﺍﻟﻌﺪﺩ ‪.(٦٧‬‬
‫)‪ (٤‬ﻳﻨﻈﺮ‪ :‬ﺻﺪﺍﻡ ﺍﳊﻀﺎﺭﺍﺕ‪ ،‬ﻧﺼﻮﺹ ﻧﻘﺪﻳﺔ ﰲ ﺍﳌﻨﻬﺞ ﻭﺍﳌﻀﻤﻮﻥ ﳌﻘﻮﻟﺔ ﻫﻨﺘﺠﺘﻮﻥ )ﺹ‪.(٢٢٨ :‬‬
 ‫اﻟﺒﺎب اﻟﺜﺎﻟﺚ‪ :‬ﻧﻈﺮﯾﺎت اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ وﻗﻮاﻧﯿﻨﮭﺎ اﻟﻔﻠﺴﻔﯿﺔ‬
‫‪١٨٠‬‬
‫ﺍﻟﻤﺒﺤﺙ ﺍﻟﺜﺎﻨﻲ‪ :‬ﻨﺸﺄﺘﻬﺎ‪ ،‬ﻭﻅﻬﻭﺭﻫﺎ‪:‬‬
‫ﺇﻥ ﻓﻜﺮﺓ )‪‬ﺎﻳﺔ ﺍﻟﺘﺎﺭﻳﺦ( ﺗﻌﺪ ﻃﺮﺣ‪‬ﺎ ﺇﺣﻴﺎﺋﻴ‪‬ﺎ ﻭﺑﻌﹰﺜﺎ ﻭﺍﺟﺘﺮﺍﺭ‪‬ﺍ ﳌﻘﻮﻻﺕ ﺩﻳﻨﻴﺔ ﻭﻓﻠﺴﻔﻴﺔ ﻗﺪﳝﺔ‬
‫ﻭﺣﺪﻳﺜﺔ ﻟﻔﻜﺮﺓ ﺍﻟﻨﻬﺎﻳﺔ‪ ،‬ﻓﻬﻲ ﻣﻦ ﺍﳌﺴﺎﺋﻞ ﺍﳊﺘﻤﻴﺔ ﺍﳌﺘﺄﺻﻠﺔ ﰲ ﺍﳌﻌﺘﻘﺪ ﺍﻟﺪﻳﲏ ﺍﻟﺬﻱ ﻳﺮﺑﻂ ﺍﻹﻧﺴﺎﻥ‬
‫ﺑﺎﳌﺼﲑ ﺍﶈﺘﻮﻡ‪ ،‬ﻓﻘﺪ ﻭﺭﺩﺕ ﻓﻜﺮﺓ ﺍﻟﻔﻨﺎﺀ ﰲ ﻛﻞ ﺍﻟﺪﻳﺎﻧﺎﺕ ﺍﻟﺴﻤﺎﻭﻳﺔ‪ ،‬ﻭﲨﻴﻊ ﺍﳌﻌﺘﻘﺪﺍﺕ‬
‫ﺍﻟﻔﻠﺴﻔﻴﺔ ﻭﺍﻷﺩﻳﺎﻥ ﺍﻟﻮﺿﻌﻴﺔ)‪.(١‬‬
‫ﻓﻔﻲ ﺍﻹﺳﻼﻡ ﺭﺑﻄﺖ ﺍﻟﻨﻬﺎﻳﺔ ﺑﺮﻛﻦ ﻣﻦ ﺃﺭﻛﺎﻥ ﺍﻹﳝﺎﻥ ﻭﻫﻮ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻴﻮﻡ ﺍﻵﺧﺮ ﺍﳌﺘﺠﺴﺪ‬
‫ﰲ ﺩﻻﻟﺔ ﻣﻔﻬﻮﻡ ﺍﻟﺴﺎﻋﺔ ﺍﻟﱵ ﻻ ﺭﻳﺐ ﻓﻴﻬﺎ‪ ،‬ﻳﻘﻮﻝ ﺗﻌﺎﱃ‪y xw v u t s r﴿ :‬‬
‫‪ ،(٢)﴾z‬ﻭﰲ ﺍﻟﻴﻬﻮﺩﻳﺔ ﻭﺍﻟﻨﺼﺮﺍﻧﻴﺔ ﻛﺬﻟﻚ ﺇﺛﺒﺎﺕ ﻟﻠﻔﻨﺎﺀ‪ ،‬ﻭﺫﻟﻚ ﲟﺎ ﻭﺭﺩ ﰲ ﺍﻟﻘﺮﺁﻥ‬
‫ﻋﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﰲ ﺍﺩﻋﺎﺋﻬﻢ ﺑﺎﺧﺘﺼﺎﺹ ﺩﺧﻮﻝ ﺍﳉﻨﺔ ﻋﻠﻰ ﻣﻦ ﻛﺎﻥ ﻳﻬﻮﺩﻳ‪‬ﺎ ﺃﻭ ﻧﺼﺮﺍﻧﻴ‪‬ﺎ‪،‬‬
‫ﻓﻤﻘﻮﻟﺘﻬﻢ ﻫﺬﻩ ﺩﻟﻴﻞ ﻋﻠﻰ ﺇﺛﺒﺎ‪‬ﻢ ﻟﻠﻔﻨﺎﺀ‪ ،‬ﻳﻘﻮﻝ ﺗﻌﺎﱃ‪¿ ¾ ½ ¼ » º ¹﴿ :‬‬
‫‪،(٣)﴾Ì Ë Ê É È Ç ÆÅ Ä ÃÂ Á À‬‬
‫ﻭﻛﺬﻟﻚ ﻭﺭﺩﺕ ﻓﻜﺮﺓ ‪‬ﺎﻳﺔ ﺍﻟﺘﺎﺭﻳﺦ ﰲ ﻏﲑ ﺍﻷﺩﻳﺎﻥ ﺍﻟﺴﻤﺎﻭﻳﺔ ﻣﻦ ﻣﻌﺘﻘﺪﺍﺕ ﻭﻧﻈﺮﻳﺎﺕ ﻛﻤﻌﺘﻘﺪ‬
‫ﺍﻟﺸﻴﻌﺔ ﰲ )ﻋﻘﻴﺪﺓ ﺍﳌﻬﺪﻭﻳﺔ( ﺍﻟﻘﺎﺋﻠﺔ ﲞﺮﻭﺝ ﺍﻹﻣﺎﻡ ﺍﳌﻬﺪﻱ‪ ،‬ﻭﻣﻞﺀ ﺍﻷﺭﺽ ﻋﺪ ﹰﻻ ﻛﻤﺎ ﻣﻠﺌﺖ‬
‫ﺟﻮﺭ‪‬ﺍ ﻗﺒﻞ ﺍﻟﻔﻨﺎﺀ ﺍﻷﺧﲑ‪ ،‬ﻭﰲ ﺍﻟﻔﻠﺴﻔﺎﺕ ﺍﻟﻘﺪﳝﺔ ﳒﺪ ﺯﺭﺍﺩﺷﺖ)‪ (٤‬ﻳﺼﻮ‪‬ﺭ ‪‬ﺎﻳﺔ ﺍﻟﺘﺎﺭﻳﺦ ﰲ‬
‫ﺗﺼﺎﺭﻉ ﺍﳋﲑ ﻭﺍﻟﺸﺮ ﻭﺍﻧﺘﺼﺎﺭ ﺍﳋﲑ‪ ،‬ﻭﰲ ﺍﻟﻘﺮﻭﻥ ﺍﻟﻘﺮﻳﺒﺔ ﺍﳌﺎﺿﻴﺔ ﻛﺬﻟﻚ ﺃﺛﲑﺕ ﻣﻘﻮﻻﺕ ﻓﻠﺴﻔﻴﺔ‬

‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﻧﻈﺮﻳﺔ ‪‬ﺎﻳﺔ ﺍﻟﺘﺎﺭﻳﺦ ﻭﻣﻮﻗﻌﻬﺎ ﰲ ﺇﻃﺎﺭ ﺗﻮﺟﻬﺎﺕ ﺍﻟﺴﻴﺎﺳﺔ ﺍﻷﻣﺮﻳﻜﻴﺔ )ﺹ‪.(٣١ :‬‬
‫)‪ (٢‬ﻳﻮﻧﺲ‪.(٤٩) :‬‬
‫)‪ (٣‬ﺍﻟﺒﻘﺮﺓ‪.(١١١) :‬‬
‫)‪ (٤‬ﻭﻟﺪ ﺯﺭﺍﺩﺷﺖ ﺣﺴﺐ ﺃﻗﺮﺏ ﺍﻟﺘﻘﺪﻳﺮﺍﺕ ﻋﺎﻡ ‪٥٥١‬ﻕ‪ .‬ﻡ‪ ،‬ﻭﳌﺎ ﺑﻠﻎ ﺍﻟﺜﻼﺛﲔ ﺑﺪﺃ ﻳﻌﺘﺰﻝ ﺍﻟﻨﺎﺱ ﻣﺘﺄﻣﻼﹰ ﻳﺮﺍﻗـﺐ ﺣﺮﻛـﺔ‬
‫ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ‪ ،‬ﻭﻳﻔﻜﺮ ﰲ ﺧﻠﻖ ﺍﻟﻜﻮﻥ ﻭﺃﺳﺒﺎﺏ ﺍﻟﺸﺮﻭﺭ ﻭﺍﳌﺼﺎﺋﺐ‪ ،‬ﺣﱴ ﺗﻮﺻﻞ ﺇﱃ ﺗﻔﺴﲑ ﺍﻟﺼﺮﺍﻉ ﺑﲔ ﺍﳋﲑ ﻭﺍﻟﺸﺮ‪،‬‬
‫ﺣﻴﻨﻬﺎ ﻗﺮﺭ ﺗﺮﻙ ﺍﳋﻠﻮﺓ‪ ،‬ﻭﺩﻋﻮﺓ ﻗﻮﻣﻪ ﺇﱃ ﻋﺒﺎﺩﺓ ﺍﻹﻟﻪ )ﺁﻫﻮﺭﺍﻣﺰﺩﺍ( ﻭﺗﺮﻙ ﻋﺒﺎﺩﺓ ﺍﻷﺻﻨﺎﻡ ﻭﺍﻟﻜﻮﺍﻛـﺐ‪ ،‬ﻭﺍﻟـﺪﻋﻮﺓ ﺇﱃ‬
‫ﺍﻟﺼﺪﻕ ﻭﺍﻟﺘﻄﻬﺮ ﻭﺍﻹﺣﺴﺎﻥ ﻭﺍﻷﻣﺎﻧﺔ ﻭﺍﻟﺘﻌﺎﻭﻥ‪ ،‬ﻭﻳﻌﺘﱪ ﺯﺭﺍﺩﺷﺖ ﻣﺆﺳﺲ ﺍﻟﺪﻳﺎﻧﺔ ﺍﻟﺰﺭﺍﺩﺷﺘﻴﺔ ﺇﺣﺪﻯ ﻓـﺮﻕ ﺍﻟﺪﻳﺎﻧـﺔ‬
‫ﺍ‪‬ﻮﺳﻴﺔ ﺍﻟﻮﺛﻨﻴﺔ‪ ،‬ﻭﻛﺎﻧﺖ ﻭﻓﺎﺗﻪ ﰲ ‪٦٢٨‬ﻕ‪ .‬ﻡ )ﺍﳌﻠﻞ ﻭﺍﻟﻨﺤﻞ ‪ ،٢٣٨-٢٣٧ /١‬ﺯﺭﺍﺩﺷﺖ ﻭﺍﻟﺪﻳﺎﻧﺔ ﺍﻟﺰﺭﺍﺩﺷـﺘﻴﺔ ﺹ‪:‬‬
‫‪.(٦٣ -٣٥‬‬
 ‫اﻟﺒﺎب اﻟﺜﺎﻟﺚ‪ :‬ﻧﻈﺮﯾﺎت اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ وﻗﻮاﻧﯿﻨﮭﺎ اﻟﻔﻠﺴﻔﯿﺔ‬
‫‪١٨١‬‬
‫ﺗﺘﻨﺒﺄ ﺑﻨﻬﺎﻳﺎﺕ ﳏﺘﻤﻠﺔ ﻣﻨﻬﺎ‪ :‬ﻣﺎ ﺫﻛﺮ ﺳﺒﻠﻨﺠﺮ)‪ (١‬ﺍﻟﺬﻱ ﺗﻨﺒﺄ ﰲ ﻛﺘﺎﺑﻪ ﺳﻘﻮﻁ ﺍﻟﻐﺮﺏ ﺑﻨﻬﺎﻳﺔ ﺍﻟﻌﺎﱂ‬
‫ﺍﻟﻐﺮﰊ ﺣﻀﺎﺭﻳ‪‬ﺎ‪ ،‬ﻭﻛﺬﻟﻚ ﻓﻠﺴﻔﺔ ‪‬ﺎﻳﺔ ﺍﻟﺘﺎﺭﻳﺦ ﻟﺪﻯ ﻫﻴﺠﻞ ﺍﻷﳌﺎﱐ)‪ ،(٢‬ﺍﻟﺬﻱ ﺣﻜﻢ ﻋﻠﻰ ﺍﻟﺘﺎﺭﻳﺦ‬
‫ﺑﻨﻬﺎﻳﺘﻪ ﻋﺎﻡ ‪١٨٠٦‬ﻡ‪ ،‬ﺇﺛﺮ ﺩﺣﺮ ﺍﻟﻘﻮﺍﺕ ﺍﻟﱪﻭﺳﻴﺔ ﻣﻦ ﻗﺒﻞ ﻧﺎﺑﻠﻴﻮﻥ ﺑﻮﻧﺎﺑﺮﺕ)‪ ،(٣‬ﻭﲢﻘﻴﻖ ﻣﺎ‬
‫ﻳﺴﻤﻰ ﺑﺎﳌﻮﺍﻃﻨﺔ ﺍﻟﻌﺎﳌﻴﺔ‪ ،‬ﻭﺃﻳﻀ‪‬ﺎ ﻣﺎ ﺭﻭ‪‬ﺟﻪ ﻛﺎﺭﻝ ﻣﺎﺭﻛﺲ)‪ (٤‬ﰲ ﺃﻥ ﺍﻟﺘﺎﺭﻳﺦ ﺳﻴﺼﻞ ‪‬ﺎﻳﺘﻪ‬
‫ﺑﺘﺤﻘﻴﻖ ﺍﻟﻴﻮﺗﻮﺑﻴﺎ ﺍﻟﺸﻴﻮﻋﻴﺔ‪ ،‬ﻭﻛﺬﻟﻚ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﻋﺎﱂ ﺍﻻﺟﺘﻤﺎﻉ ﺍﻷﳌﺎﱐ ﻣﺎﻛﺲ ﻓﻴﱪ)‪ (٥‬ﻣﻦ‬
‫ﺃﻥ ﺍﻷﺧﻼﻕ ﺍﻟﱪﻭﺗﺴﻨﺘﻴﺔ ﻫﻲ ﺭﻭﺡ ﺍﻟﺮﺃﲰﺎﻟﻴﺔ‪ ،‬ﻭﺃﻥ ﺍﻟﺮﺃﲰﺎﻟﻴﺔ ﻫﻲ ‪‬ﺎﻳﺔ ﺍﻟﺘﺎﺭﻳﺦ)‪.(٦‬‬
‫ﻫﺬﺍ ﺍﻟﺘﺪﺭﺝ ﺍﻟﺘﺎﺭﳜﻲ ﻟﻔﻜﺮﺓ ‪‬ﺎﻳﺔ ﺍﻟﺘﺎﺭﻳﺦ ﺳﻬ‪‬ﻞ ﻣﻦ ﺗﻘﺒﻞ ﻧﻈﺮﻳﺔ ﻓﻮﻛﻮﻳﺎﻣﺎ‪ ،‬ﻭﺯﺍﺩﻫﺎ ﺗﻘﺒﻼﹰ‪،‬‬
‫ﻛﺬﻟﻚ ﺍﻟﺪﻋﺎﻳﺔ ﺍﳌﻜﺜﻔﺔ ﰲ ﻭﺳﺎﺋﻞ ﺍﻹﻋﻼﻡ ﺍﻟﺮﺃﲰﺎﻟﻴﺔ ﺍﻟﱵ ﻛﺎﻥ ﻭﺭﺍﺀﻫﺎ ﺍﻟﻨﻔﻮﺫ ﺍﻟﺴﻴﺎﺳﻲ‪ ،‬ﻭﺳﻠﻄﺔ‬
‫ﺍﳌﺎﻝ ﺍﻟﻌﺎﻡ ﺍﻟﱵ ﱂ ﺗﺘﻮﻓﺮ ﻷﻱ ﻣﻔﻜﺮ ﺃﻭ ﻣﺆﺭﺥ ﰲ ﺍﻷﻭﺳﺎﻁ ﺍﻟﺴﻴﺎﺳﻴﺔ ﺃﻭ ﺍﻟﺜﻘﺎﻓﻴﺔ ﻛﻤﺎ ﺣﻈﻲ ﺑﻪ‬
‫ﻓﻮﻛﻮﻳﺎﻣﺎ)‪ ،(٧‬ﻛﺬﻟﻚ ﺯﺍﺩ ﺗﻘﺒﻠﻬﺎ ﺑﺴﺒﺐ ﻣﻮﺟﺔ ﺍﻟﺘﺤﻮﻝ ﺍﻟﺪﳝﻘﺮﺍﻃﻲ ﺍﻟﻠﻴﱪﺍﱄ ﰲ ﺃﳓﺎﺀ ﺍﻟﻌﺎﱂ‪،‬‬
‫ﺣﻴﺚ ﺷﻬﺪ ﺍﻟﻘﺮﻥ ﺍﻟﻌﺸﺮﻭﻥ ﻣﻮﺟﺔ ﻣﻦ ﺍﻟﺘﺤﻮﻝ ﳓﻮ ﺍﻟﻠﻴﱪﺍﻟﻴﺔ ﻭﺍﻻﻗﺘﺼﺎﺩ ﺍﳊﺮ‪ ،‬ﺧﺎﺻﺔ ﻋﻘﺐ‬

‫)‪ (١‬ﺳﺒﻠﻨﺠﺮ‪ :‬ﻓﻴﻠﺴﻮﻑ ﺃﳌﺎﱐ ﻳﺮﻯ ﰲ ﻛﺘﺎﺑﻪ )ﺍﺿﻤﺤﻼﻝ ﺍﻟﻐﺮﺏ( ﺃﻥ ﻣﻔﺘﺎﺡ ﺍﻟﺘـﺎﺭﻳﺦ ﻫـﻮ ﻗـﺎﻧﻮﻥ ﺍ‪‬ﺘﻤﻌـﺎﺕ‪ ،‬ﻭﺃﻥ‬
‫ﺍﳊﻀﺎﺭﺍﺕ ﺗﺮﺗﻘﻲ ﻭﺗﻀﻤﺤﻞ ﻋﻠﻰ ﺩﻭﺭﺍﺕ‪ ،‬ﻛﺎﻥ ﻳﻌﺘﻤﺪ ﻋﻠﻰ ﺍﻟﺘﺨﻤﲔ ﻭﺍﻟﻔﺮﺍﺳﺔ ﺃﻛﺜﺮ ﻣﻦ ﺍﻋﺘﻤﺎﺩﻩ ﻋﻠﻰ ﺍﻷﺳـﻠﻮﺏ‬
‫ﺍﻟﺘﺎﺭﳜﻲ ﺍﻟﺪﻗﻴﻖ )ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﻌﺎﳌﻴﺔ )‪.(١٣٧-١٣٦ /١٢‬‬
‫)‪ (٢‬ﺳﺒﻖ ﺍﻟﺘﻌﺮﻳﻒ ﺑﻪ ﰲ ﺍﻟﺼﻔﺤﺔ ﺭﻗﻢ ]‪.[١٧٩‬‬
‫)‪ (٣‬ﻧﺎﺑﻠﻴﻮﻥ ﺑﻮﻧﺎﺑﺮﺕ‪ :‬ﻗﺎﺋﺪ ﻋﺴﻜﺮﻱ ﻓﺮﻧﺴﻲ ﺗﻮ‪‬ﺝ ﻧﻔﺴﻪ ﺇﻣﱪﺍﻃﻮﺭ‪‬ﺍ ﻟﻔﺮﻧﺴﺎ ﻋﺎﻡ ‪١٧٩٩‬ﻡ‪ ،‬ﻭﻗﺪ ﻣﺜـﻞ ﺃﺷـﻬﺮ ﻋﺒﻘﺮﻳـﺔ‬
‫ﻋﺴﻜﺮﻳﺔ ﰲ ﺯﻣﻨﻪ‪ ،‬ﻭﻳﻌﺪ ﺃﺷﻬﺮ ﻣﻦ ﺗﻘﻠﺪ ﺭﺗﺒﺔ ﻟﻮﺍﺀ ﰲ ﺍﻟﺘﺎﺭﻳﺦ‪ ،‬ﻭﻗﺪ ﻛﻮ‪‬ﻥ ﺇﻣﱪﺍﻃﻮﺭﻳﺔ ﺿﻤﺖ ﻣﻌﻈﻢ ﻏـﺮﰊ ﺃﻭﺭﻭﺑـﺎ‬
‫ﻭﻭﺳﻄﻬﺎ )ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﻌﺎﳌﻴﺔ )‪.(١٠- ٩ /٢٥‬‬
‫)‪ (٤‬ﻛﺎﺭﻝ ﻣﺎﺭﻛﺲ‪ :‬ﻓﻴﻠﺴﻮﻑ ﺃﳌﺎﱐ ﻭﺍﺟﺘﻤﺎﻋﻲ ﻭﺛﻮﺭﻱ ﳏﺘﺮﻑ‪ ،‬ﻛﺎﻥ ﺍﳌﺆﺳﺲ ﺍﻟﺮﺋﻴﺲ ﳊـﺮﻛﺘﲔ ﲨـﺎﻫﲑﻳﺘﲔ ﳘـﺎ‪:‬‬
‫ﺍﻻﺷﺘﺮﺍﻛﻴﺔ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ ﻭﺍﻟﺸﻴﻮﻋﻴﺔ ﺍﻟﺜﻮﺭﻳﺔ‪ ،‬ﻭﻟﺪ ﰲ ﺇﻗﻠﻴﻢ ﺗﺮﻳﺮ ﻋﺎﻡ ‪١٨١٨‬ﻡ‪ ،‬ﺍﻟﺘﺤﻖ ﺑﺎﳉﺎﻣﻌﺔ ﻋﺎﻡ ‪١٨٣٥‬ﻡ ﻟﺪﺭﺍﺳـﺔ‬
‫ﺍﻟﻘﺎﻧﻮﻥ‪ ،‬ﺣﺼﻞ ﻋﻠﻰ ﺍﻟﺪﻛﺘﻮﺭﺍﻩ ﰲ ﺍﻟﻔﻠﺴﻔﺔ ﻣﻦ ﺟﺎﻣﻌﺔ ﺟﻴﻨﺎ‪ ،‬ﻳﻄﻠﻖ ﻋﻠﻰ ﻧﻈﺮﻳﺘﻪ ﺃﺣﻴﺎﻧ‪‬ﺎ ﺍﺳﻢ )ﺍﳌﺎﺩﻳﺔ ﺍﳉﺪﻟﻴﺔ( ﻭﻫـﻲ‬
‫ﺫﺍﺕ ﻣﻔﺎﻫﻴﻢ ﺻﻌﺒﺔ ﻭﻏﺎﻣﻀﺔ‪ ،‬ﻭﻳﺮﺗﻜﺰ ﺃﺳﺎﺱ ﺍﳌﺎﺭﻛﺴﻴﺔ ﻋﻠﻰ ﺃﻥ ﺍﻻﺷﺘﺮﺍﻛﻴﺔ ﺃﻣﺮ ﺣﺘﻤﻲ‪ ،‬ﻭﺃﻥ ﺍﻟﺮﺃﲰﺎﻟﻴﺔ ﳏﻜﻮﻡ ﻋﻠﻴﻬﺎ‬
‫ﺑﺎﻟﻔﺸﻞ )ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﻌﺎﳌﻴﺔ ‪.(٦٢ /٢٢‬‬
‫)‪ (٥‬ﻣﺎﻛﺲ ﻓﻴﱪ‪ :‬ﻋﺎﱂ ﺍﺟﺘﻤﺎﻉ ﺃﳌﺎﱐ‪ ،‬ﻭﻟﺪ ﰲ ‪١٨٦٤‬ﻡ‪ ،‬ﺗﻌﺪﺩﺕ ﻣﻨﺎﻫﺠﻪ ﺇﻻ ﺃﻧﻪ ﺑﺮﺯ ﰲ ﻓﻜﺮ ﺍﳊﺪﺍﺛﺔ‪ ،‬ﻓﻘﺪ ﺍﻗﺘـﺮﻥ ﺍﲰـﻪ‬
‫ﺑﺎﻟﺜﻮﺭﺓ ﺍﻟﺼﻨﺎﻋﻴﺔ ﻭﺗﺪﺍﻋﻴﺎ‪‬ﺎ‪ ،‬ﻭﻛﺎﻧﺖ ﻣﺆﻟﻔﺎﺗﻪ ﻃﺮﺣ‪‬ﺎ ﻷﺳﺌﻠﺔ ﺃﻛﺜﺮ ﴰﻮﻟﹰﺎ ﻋﻦ ﻣﺴﺘﻘﺒﻞ ﺍ‪‬ﺘﻤﻌﺎﺕ ﻭﻭﺿـﻊ ﺍﻹﻧـﺴﺎﻥ‬
‫ﺍﳊﺪﻳﺚ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ ‪١٩٢٠‬ﻡ )‪ -‬ﻣﺎﻛﺲ ﻓﻴﱪ‪ ،-‬ﺹ‪.(١٧ - ١٥ :‬‬
‫)‪ (٦‬ﻳﻨﻈﺮ‪ :‬ﺎﻳﺔ ﺍﻟﺘﺎﺭﻳﺦ ﺃﻡ ﺑﺪﺍﻳﺔ ﺗﺪﺍﻋﻲ ﺍﻹﻣﱪﺍﻃﻮﺭﻳﺔ ﺍﻷﻣﺮﻳﻜﻴﺔ؟! ‪ ،‬ﳎﻠﺔ ﻓﻜﺮ ﻭﻧﻘﺪ ﺍﻟﻌﺪﺩ ‪٢٠٠٧) ،٩١‬ﻡ(‪.‬‬
‫)‪ (٧‬ﻳﻨﻈﺮ‪ :‬ﺣﻮﻝ ﻣﺴﺄﻟﺔ ‪‬ﺎﻳﺔ ﺍﻟﺘﺎﺭﻳﺦ‪ ،‬ﺗﺄﻣﻼﺕ ﰲ ﺃﻃﺮﻭﺣﺔ ﻓﻮﻛﻮﻳﺎﻣﺎ‪ ،‬ﳎﻠﺔ ﻓﻜﺮ ﻭﻧﻘﺪ ﺍﻟﻌﺪﺩ ‪٢٠٠١) ،٤٤‬ﻡ(‪.‬‬
 ‫اﻟﺒﺎب اﻟﺜﺎﻟﺚ‪ :‬ﻧﻈﺮﯾﺎت اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ وﻗﻮاﻧﯿﻨﮭﺎ اﻟﻔﻠﺴﻔﯿﺔ‬
‫‪١٨٢‬‬
‫ﺍﳊﺮﺏ ﺍﻟﻌﺎﳌﻴﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﺍﻟﱵ ﻛﺎﻥ ﻟﺘﻘﻠﺼﺎ‪‬ﺎ ﻭﻧﺘﺎﺋﺠﻬﺎ ﺃﺛﺮ ﻛﺒﲑ ﰲ ﺇﺣﺪﺍﺙ ﲢﻮﻻﺕ ﺩﳝﻘﺮﺍﻃﻴﺔ ﰲ‬
‫ﻋﺪﺩ ﻣﺘﺰﺍﻳﺪ ﻣﻦ ﺍﻟﺪﻭﻝ‪ ،‬ﺣﱴ ﺑﻠﻎ ﻋﺪﺩ ﺍﻟﺪﻭﻝ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ ﰲ ﺑﺪﺍﻳﺔ ﺍﻟﺴﺘﻴﻨﻴﺎﺕ ﺳﺘ‪‬ﺎ ﻭﺛﻼﺛﲔ‬
‫ﺩﻭﻟﺔ‪ ،‬ﺑﻌﺪ ﺃﻥ ﻛﺎﻥ ﻋﺪﺩ ﻫﺬﻩ ﺍﻟﺪﻭﻝ ﰲ ﺍﻷﺭﺑﻌﻴﻨﻴﺎﺕ ﺍﺛﻨﱵ ﻋﺸﺮﺓ ﺩﻭﻟﺔ ﻓﻘﻂ‪ ،‬ﻛﻤﺎ ﺃﻧﻪ ﳑﺎ ﺯﺍﺩﻫﺎ‬
‫ﺗﻘﺒﻼﹰ ﺍ‪‬ﻴﺎﺭ ﺍﻟﻨﻈﺎﻡ ﺍﻟﺪﻭﱄ ﺍﻟﻘﺪﱘ‪ ،‬ﻭﺑﺮﻭﺯ ﻣﻼﻣﺢ ﻧﻈﺎﻡ ﻋﺎﳌﻲ ﺟﺪﻳﺪ؛ ﻓﺎﻟﺘﺤﻮﻻﺕ ﺍﻟﱵ ﺷﻬﺪﻫﺎ‬
‫ﺍﻻﲢﺎﺩ ﺍﻟﺴﻮﻓﻴﱵ ﻭﺍﻟﱵ ﺍﻧﺘﻬﺖ ﺑﺘﻔﻜﻜﻪ ﻭﺍ‪‬ﻴﺎﺭﻩ ﺃﺳﻬﻤﺖ ﰲ ﻭﺿﻊ ﺍﻷﺳﺎﺱ ﻟﱪﻭﺯ ﻧﻈﺎﻡ ﻋﺎﳌﻲ‬
‫ﺟﺪﻳﺪ‪ ،‬ﻭﻛﺬﻟﻚ ﻗﻴﺎﻡ ﺍﻷﺣﺰﺍﺏ ﺍﻟﺸﻴﻮﻋﻴﺔ ﺑﺘﺒﲏ ﺍﻟﺘﻌﺪﺩﻳﺔ ﺍﻟﺴﻴﺎﺳﻴﺔ‪ ،‬ﻭﺃﺷﻜﺎﻝ ﻣﻦ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ‬
‫ﺍﻟﻠﻴﱪﺍﻟﻴﺔ ﻭﺍﻻﻗﺘﺼﺎﺩ ﺍﳊﺮ ﻋﻠﻰ ﺍﻟﺼﻌﻴﺪ ﺍﻟﺪﺍﺧﻠﻲ‪ ،‬ﻭﺍﲡﺎﻫﻬﺎ ﳓﻮ ﺍﻻﻧﻔﺘﺎﺡ ﻋﻠﻰ ﺍﳌﻌﺴﻜﺮ ﺍﻟﻐﺮﰊ)‪.(١‬‬
‫ﻭﻗﺪ ﺑﺪﺃ ﻇﻬﻮﺭ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺔ ﰲ ﳏﺎﺿﺮﺓ ﺃﻟﻘﺎﻫﺎ‪ ،‬ﻓﺮﺍﻧﺴﻴﺲ ﻓﻮﻛﻮﻳﺎﻣﺎ‪ ،‬ﰲ ﺟﺎﻣﻌﺔ ﺷﻴﻜﺎﻏﻮ‬
‫ﺳﻨﺔ ‪١٩٨٨‬ﻡ ‪١٩٨٩ -‬ﻡ‪ ،‬ﰒ ﲢﻮﻟﺖ ﺇﱃ ﻣﻘﺎﻟﺔ ﰲ ﳎﻠﺔ )ﺍﳌﺼﻠﺤﺔ ﺍﻟﻘﻮﻣﻴﺔ( ﺻﻴﻒ ﺳﻨﺔ‬
‫‪١٩٨٩‬ﻡ‪ ،‬ﻓﺈﱃ ﻛﺘﺎﺏ ﺳﺠﺎﱄ ﻧﻘﻞ ﺇﱃ ﺍﻟﻌﺮﺑﻴﺔ ﻣﺮﺗﲔ‪ ،‬ﻭﺍﺣﺪﺓ ﺑﻌﻨﻮﺍﻥ )‪‬ﺎﻳﺔ ﺍﻟﺘﺎﺭﻳﺦ ﻭﺍﻹﻧﺴﺎﻥ‬
‫ﺍﻷﺧﲑ( ﻭﺍﻟﺜﺎﻧﻴﺔ ﺑﻌﻨﻮﺍﻥ )‪‬ﺎﻳﺔ ﺍﻟﺘﺎﺭﻳﺦ(‪ ،‬ﻭﺍﻷﻭﱃ ﻫﻲ ﺍﻷﻗﺮﺏ ﻟﻸﺻﻞ‪ ،‬ﻭﺍﻟﻜﺘﺎﺏ ﻋﺒﺎﺭﺓ ﻋﻦ ﺑﻴﺎﻥ‬
‫ﺍﺳﺘﺮﺍﺗﻴﺠﻲ ﻟﻠﻨﻈﺎﻡ ﺍﻟﻌﺎﳌﻲ ﺍﳉﺪﻳﺪ ﺑﻨﻤﻮﺫﺟﻪ ﺍﻷﻣﺮﻳﻜﻲ)‪ ،(٢‬ﻃﻮ‪‬ﺭ ﻓﻴﻪ ﻓﻮﻛﻮﻳﺎﻣﺎ ﲢﻠﻴﻼﺗﻪ‬
‫ﻭﻓﺮﺿﻴﺎﺗﻪ‪ ،‬ﻭﻋﺰﺯﻫﺎ ﺑﻨﺴﻖ ﻣﻦ ﺍﻷﻓﻜﺎﺭ ﺍﻟﻔﻠﺴﻔﻴﺔ ﻭﺍﻟﺴﻴﺎﺳﻴﺔ؛ ﻟﻴﻜﻮﻥ ﺗﻔﺴﲑ‪‬ﺍ ﻟﻮﺿﻊ ﺍﻟﻌﺎﱂ ﰲ‬
‫ﺍﳌﺴﺘﻘﺒﻞ‪ ،‬ﻭﻗﺪ ﻇﻬﺮ ﺍﻟﻜﺘﺎﺏ ﰲ ﺃﻛﺜﺮ ﻣﻦ ﻋﺸﺮﻳﻦ ﺇﺻﺪﺍﺭ‪‬ﺍ ﳐﺘﻠﻔﹰﺎ‪ ،‬ﻭﻛﺎﻥ ﰲ ﻗﺎﺋﻤﺔ ﺃﻛﺜﺮ ﺍﻟﻜﺘﺐ‬
‫ﻣﺒﻴﻌ‪‬ﺎ ﻭﺃﻭﺳﻌﻬﺎ ﺷﻬﺮﺓ ﻋﺎﳌﻴﺔ)‪.(٣‬‬

‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﻧﻈﺮﻳﺔ ‪‬ﺎﻳﺔ ﺍﻟﺘﺎﺭﻳﺦ ﻭﻣﻮﻗﻌﻬﺎ ﰲ ﺇﻃﺎﺭ ﺗﻮﺟﻬﺎﺕ ﺍﻟﺴﻴﺎﺳﺔ ﺍﻷﻣﺮﻳﻜﻴﺔ )ﺹ‪.(٤٦ - ٤٤ :‬‬
‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﺻﺪﺍﻡ ﺍﳊﻀﺎﺭﺍﺕ‪ ،‬ﻧﺼﻮﺹ ﻧﻘﺪﻳﺔ ﰲ ﺍﳌﻨﻬﺞ ﻭﺍﳌﻀﻤﻮﻥ ﳌﻘﻮﻟﺔ ﻫﻨﺘﺠﺘﻮﻥ )ﺹ‪.(٣٤٠ :‬‬
‫)‪ (٣‬ﻳﻨﻈﺮ‪ :‬ﻣﺴﺘﻘﺒﻞ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺪﻭﻟﻴﺔ ﻣﻦ ﺻﺮﺍﻉ ﺍﳊﻀﺎﺭﺍﺕ ﺇﱃ ﺃﻧﺴﻨﺔ ﺍﳊﻀﺎﺭﺓ ﻭﺛﻘﺎﻓﺔ ﺍﻟﺴﻼﻡ )ﺹ‪ ،(٥٠ :‬ﺎﻳﺔ ﺍﻟﺘﺎﺭﻳﺦ‬
‫ﲢﺖ ﳎﻬﺮ ﺍﻟﻔﻜﺮ ﺍﻟﻌﺮﰊ )ﺹ‪.(٥٤ :‬‬
 ‫اﻟﺒﺎب اﻟﺜﺎﻟﺚ‪ :‬ﻧﻈﺮﯾﺎت اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ وﻗﻮاﻧﯿﻨﮭﺎ اﻟﻔﻠﺴﻔﯿﺔ‬
‫‪١٨٣‬‬
‫ﺍﻟﻤﺒﺤﺙ ﺍﻟﺜﺎﻟﺙ‪ :‬ﺭﺍﺌﺩ ﻫﺫﻩ ﺍﻟﻨﻅﺭﻴﺔ‪ ،‬ﻭﺩﻭﺍﻓﻌﻪ‪:‬‬
‫ﺭﺍﺋﺪ ﻧﻈﺮﻳﺔ )‪‬ﺎﻳﺔ ﺍﻟﺘﺎﺭﻳﺦ( ﻫﻮ ﺍﻷﻣﺮﻳﻜﻲ ﻣﻦ ﺃﺻﻞ ﻳﺎﺑﺎﱐ ﻓﺮﺍﻧﺴﻴﺲ ﻓﻮﻛﻮﻳﺎﻣﺎ ﻣﻦ ﻣﻮﺍﻟﻴﺪ‬
‫ﻋﺎﻡ ‪١٩٥٢‬ﻡ ﺑﺸﻴﻜﺎﻏﻮ‪ ،‬ﻷﺑﻮﻳﻦ ﻳﺎﺑﺎﻧﻴﲔ ﻣﻬﺎﺟﺮﻳﻦ‪ ،‬ﺣﺼﻞ ﻋﻠﻰ ﺩﺭﺟﺔ ﺍﻟﺒﻜﺎﻟﻮﺭﻳﻮﺱ ﰲ‬
‫ﺍﻵﺩﺍﺏ ﻣﻦ ﺟﺎﻣﻌﺔ ﻛﻮﺭﻧﻴﻞ‪ ،‬ﻭﺣﺼﻞ ﻋﻠﻰ ﺩﺭﺟﺔ ﺍﻟﺪﻛﺘﻮﺭﺍﻩ ﰲ ﺍﻟﻔﻠﺴﻔﺔ ﺍﻟﺴﻴﺎﺳﻴﺔ ﻣﻦ ﺟﺎﻣﻌﺔ‬
‫ﻫﺎﺭﻓﺮﺩ‪ ،‬ﺷﻐﻞ ﻣﻨﺼﺐ ﻋﻀﻮ ﻗﺴﻢ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺴﻴﺎﺳﻴﺔ ﲟﺆﺳﺴﺔ )ﺭﺍﻧﺪ(‪ ،‬ﺃﻛﱪ ﺍﳌﺆﺳﺴﺎﺕ ﺍﻟﺒﺤﺜﻴﺔ‬
‫ﺍﻟﻌﺎﳌﻴﺔ‪.‬‬
‫ﺍﺧﺘﲑ ﻋﻀﻮ‪‬ﺍ ﰲ ﳎﻠﺲ ﺇﻋﺪﺍﺩ ﺍﻟﺴﻴﺎﺳﺎﺕ ﰲ ﻋﺎﻣﻲ‪١٩٨١‬ﻡ ‪١٩٨٢ -‬ﻡ ﺑﺼﻔﺘﻪ ﻋﻀﻮ‪‬ﺍ‬
‫ﻧﻈﺎﻣﻴ‪‬ﺎ ﻣﺘﺨﺼﺼ‪‬ﺎ ﰲ ﺷﺆﻭﻥ ﺍﻟﺸﺮﻕ ﺍﻷﻭﺳﻂ‪ ،‬ﻛﻤﺎ ﺍﺧﺘﲑ ﻋﻀﻮ‪‬ﺍ ﰲ ﳎﻠﺲ ﺇﻋﺪﺍﺩ ﺍﻟﺴﻴﺎﺳﺎﺕ‬
‫ﻋﺎﻡ ‪١٩٨٩‬ﻡ‪ ،‬ﺑﺼﻔﺘﻪ ﻧﺎﺋﺐ ﻣﺪﻳﺮ ﺍﻟﺸﺆﻭﻥ ﺍﻟﻌﺴﻜﺮﻳﺔ ﻭﺍﻟﺴﻴﺎﺳﻴﺔ ﺍﻷﻭﺭﻭﺑﻴﺔ‪.‬‬
‫ﻋ‪‬ﲔ ﺃﺳﺘﺎﺫﹰﺍ ﻟﻠﺴﻴﺎﺳﺔ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﲜﺎﻣﻌﺔ ﺟﻮﺭﺝ ﻣﺎﺳﻮﻥ‪ ،‬ﻭﻣﺪﻳﺮ ﺑﺮﻧﺎﻣﺞ ﺍﳌﻌﻬﺪ ﻟﻠﺘﺠﺎﺭﺓ‬
‫ﺍﻟﺪﻭﻟﻴﺔ ﻭﺍﻟﺴﻴﺎﺳﺎﺕ ﺍﳌﺮﺗﺒﻄﺔ ‪‬ﺎ‪ ،‬ﻛﻤﺎ ﺃﻧﻪ ﻋﻀﻮ ﰲ ﺍﳉﻤﻌﻴﺔ ﺍﻷﻣﺮﻳﻜﻴﺔ ﻟﺘﻄﻮﻳﺮ ﺍﻟﺪﺭﺍﺳﺎﺕ‬
‫ﺍﻟﺴﻼﻓﻴﺔ‪ ،‬ﻭﻋﻀﻮ ﰲ ﳎﻠﺲ ﺍﻟﻌﻼﻗﺎﺕ ﺍﳋﺎﺭﺟﻴﺔ ﺍﻷﻣﺮﻳﻜﻲ‪.‬‬
‫ﻣﻦ ﺃﻫﻢ ﻛﺘﺒﻪ‪:‬‬
‫• ﻛﺘﺎﺏ )‪‬ﺎﻳﺔ ﺍﻟﺘﺎﺭﻳﺦ ﻭﺍﻹﻧﺴﺎﻥ ﺍﻷﺧﲑ( ﻭﻫﻮ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻱ ﺍﺣﺘﻮﻯ ﻋﻠﻰ ﻧﻈﺮﻳﺘﻪ ﰲ ‪‬ﺎﻳﺔ‬
‫ﺍﻟﺘﺎﺭﻳﺦ‪.‬‬
‫• ﻛﺘﺎﺏ‪) :‬ﺍﻟﺜﻘﺔ ‪ -‬ﺍﻟﻔﻀﺎﺋﻞ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﲢﻘﻴﻖ ﺍﻻﺯﺩﻫﺎﺭ(‪.‬‬
‫• ﻛﺘﺎﺏ‪) :‬ﺍﻻﻧﺸﻘﺎﻕ ﺍﻟﻜﺒﲑ‪ -‬ﺍﻟﻄﺒﻴﻌﺔ ﺍﻟﺒﺸﺮﻳﺔ ﻭﺇﻋﺎﺩﺓ ﺑﻨﺎﺀ ﺍﻟﻨﻈﺎﻡ ﺍﻻﺟﺘﻤﺎﻋﻲ(‪.‬‬
‫• ﻛﺘﺎﺏ‪) :‬ﻣﺴﺘﻘﺒﻠﻨﺎ ﺑﻌﺪ ﺍﳊﻴﺎﺓ ﺍﻟﺒﺸﺮﻳﺔ ﻧﺘﺎﺋﺞ ﺍﻟﺜﻮﺭﺓ ﺍﻟﺒﻴﻮﺗﻜﻨﻮﳉﻴﺔ(‪.‬‬
‫• ﻛﺘﺎﺏ‪) :‬ﺑﻨﺎﺀ ﺍﻟﺪﻭﻝ ‪ -‬ﺍﳊﻜﻮﻣﺔ ﻭﺍﻟﻨﻈﺎﻡ ﺍﻟﻌﺎﳌﻲ ﰲ ﺍﻟﻘﺮﻥ ﺍﻟﻮﺍﺣﺪ ﻭﺍﻟﻌﺸﺮﻳﻦ(‪.‬‬
‫ﺗﻨﺎﻭﻟﺖ ﻛﺘﺎﺑﺎﺕ ﻓﻮﻛﻮﻳﺎﻣﺎ ﺍﻟﻘﻀﺎﻳﺎ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺎﻟﺪﳝﻘﺮﺍﻃﻴﺔ ﻭﺍﻻﻗﺘﺼﺎﺩ ﺍﻟﺴﻴﺎﺳﻲ ﺍﻟﺪﻭﱄ‪،‬‬
‫ﻭﺩﻭﺭ ﺍﻟﺜﻘﺎﻓﺔ ﻭﺍﻟﺮﺃﲰﺎﻟﻴﺔ)‪.(١‬‬
‫ﻫﺬﻩ ﻧﺒﺬﺓ ﻟﻠﺘﻌﺮﻳﻒ ﺑﺼﺎﺣﺐ ﻧﻈﺮﻳﺔ )‪‬ﺎﻳﺔ ﺍﻟﺘﺎﺭﻳﺦ( ﻭﺍﻟﱵ ﻫﻲ ﻣﻦ ﺍﻟﻨﻈﺮﻳﺎﺕ ﺍﻟﻔﻠﺴﻔﻴﺔ‬

‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺎﻳﺔ ﺍﻟﺘﺎﺭﻳﺦ ﲢﺖ ﳎﻬﺮ ﺍﻟﻔﻜﺮ ﺍﻟﻌﺮﰊ )ﺹ‪ ،(٥٤-٥٣ :‬ﻧﻈﺮﻳﺔ ‪‬ﺎﻳﺔ ﺍﻟﺘﺎﺭﻳﺦ ﻭﻣﻮﻗﻌﻬـﺎ ﰲ ﺇﻃـﺎﺭ ﺗﻮﺟﻬـﺎﺕ‬
‫ﺍﻟﺴﻴﺎﺳﺔ ﺍﻷﻣﺮﻳﻜﻴﺔ )ﺹ‪.(٤٨ :‬‬
 ‫اﻟﺒﺎب اﻟﺜﺎﻟﺚ‪ :‬ﻧﻈﺮﯾﺎت اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ وﻗﻮاﻧﯿﻨﮭﺎ اﻟﻔﻠﺴﻔﯿﺔ‬
‫‪١٨٤‬‬
‫ﺍﻻﺳﺘﺸﺮﺍﻓﻴﺔ ﺍﳌﻐﺮﺿﺔ‪ ،‬ﻭﺍﳌﺪﻓﻮﻋﺔ ﺑﺪﻭﺍﻓﻊ ﺧﻔﻴﺔ ﻣﻦ ﺃﺑﺮﺯﻫﺎ‪:‬‬
‫‪ (١‬ﺍﻻﻧﺘﻤﺎﺀﺍﺕ ﺍﻟﺴﻴﺎﺳﻴﺔ ﻟﺼﺎﺣﺐ ﺍﻟﻨﻈﺮﻳﺔ )ﻓﺮﺍﻧﺴﻴﺲ ﻓﻮﻛﻮﻳﺎﻣﺎ( ﺣﻴﺚ ﺗﺮﺑﻄﻪ ﺻﻼﺕ ﻭﺛﻴﻘﺔ ﻭﻗﺪﳝﺔ‬
‫ﺑﻐﻼﺓ ﺍﶈﺎﻓﻈﲔ ﺍﻟﺼﻬﺎﻳﻨﺔ ﺍﻟﺬﻳﻦ ﻳﺪﻳﺮﻭﻥ ﺍﻟﺴﻴﺎﺳﺔ ﺍﻷﻣﺮﻳﻜﻴﺔ ﻣﻦ ﺧﻼﻝ ﻣﻮﺍﻗﻌﻬﻢ ﺍﻟﻌﻠﻴﺎ ﰲ ﺍﻹﺩﺍﺭﺓ‬
‫ﺍﻷﻣﺮﻳﻜﻴﺔ)‪ ،(١‬ﻓﻨﻈﺮﻳﺔ ﻓﻮﻛﻮﻳﺎﻣﺎ ﲣﺪﻡ ﻫﺬﻩ ﺍﻟﺮﺍﺑﻄﺔ ﺍﻟﻘﻮﻳﺔ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﶈﺎﻓﻈﲔ ﺍﳉﺪﺩ ﻭﻫﺬﺍ ﻭﺍﺿﺢ‬
‫ﻭﻣﻠﻤﻮﺱ ﻣﻦ ﺧﻼﻝ ﺇﺷﺎﺩﺗﻪ ﺑﺎﳌﺬﻫﺐ ﺍﻟﻠﻴﱪﺍﱄ‪ ،‬ﻭﻫﻮ ﺍﳌﺬﻫﺐ ﺍﻟﺬﻱ ﺗﻨﺘﻬﺠﻪ ﺍﻟﺴﻴﺎﺳﺔ ﺍﻷﻣﺮﻳﻜﻴﺔ‪،‬‬
‫ﻭﻫﺬﻩ ﺍﻹﺷﺎﺩﺓ ﻣﻦ ﻗﺒﻞ ﻓﻮﻛﻮﻳﺎﻣﺎ ﻟﻠﻤﺬﻫﺐ ﺍﻟﻠﻴﱪﺍﱄ ﻭﺇﻏﻼﻗﻪ ﻟﻠﺘﺎﺭﻳﺦ ﻣﻘﺘﺼﺮ‪‬ﺍ ﻋﻠﻴﻪ ﰲ ﻭﺟﻪ ﺃﻱ‬
‫ﻣﺬﻫﺐ ﺁﺧﺮ‪ ،‬ﻣ‪‬ﺨﺎﻟﻔﹰﺎ ﰲ ﺫﻟﻚ ﺣﻘﺎﺋﻖ ﻛﺜﲑﺓ ﻟﻴﺲ ﻫﺬﺍ ﻣﻮﺿﻌﻬﺎ…ﺇﳕﺎ ﻳﻬﺪﻑ ﺇﱃ ﻓﺮﺽ ﺍﳍﻴﻤﻨﺔ‬
‫ﺍﻷﻣﺮﻳﻜﻴﺔ ﻋﻠﻰ ﲨﻴﻊ ﺍﻟﻌﺎﱂ‪ ،‬ﻭﲢﻘﻴﻖ ﻏﺎﻳﺎ‪‬ﺎ ﰲ ﺗﻔﺮﻳﻎ ﺍﻹﺳﻼﻡ ﻣﻦ ﳏﺘﻮﺍﻩ ﺍﻟﺴﻴﺎﺳﻲ ﻋﻦ ﻃﺮﻳﻖ‬
‫ﺗﺼﻮﻳﺮ ﻣﺸﻜﻠﺔ ﺍﻹﺳﻼﻡ ﰲ ﺍﻻﻟﺘﺒﺎﺱ ﻣﻊ ﺍﻟﺴﻴﺎﺳﺔ‪ ،‬ﻭﺍﳌﻨﺎﺩﺍﺓ ﺑﻔﺼﻞ ﺍﻟﺪﻳﻦ ﻋﻦ ﺍﻟﺴﻴﺎﺳﺔ ﻋﻠﻰ ﻏﺮﺍﺭ ﻣﺎ‬
‫ﺣﺪﺙ ﰲ ﺃﻭﺭﻭﺑﺎ)‪.(٢‬‬
‫‪ (٢‬ﻭﻣﻦ ﺩﻭﺍﻓﻊ ﻓﻮﻛﻮﻳﺎﻣﺎ ﻛﺬﻟﻚ ﺍﳋﻮﻑ ﻣﻦ ﻭﻗﻮﻉ ﺃﺳﻠﺤﺔ ﺩﻣﺎﺭ ﺷﺎﻣﻞ ﰲ ﻳﺪ ﲨﺎﻋﺎﺕ ﺻﻐﲑﺓ‬
‫ﻭﺇﺳﻼﻣﻴﺔ ‪ -‬ﻋﻠﻰ ﺣﺪ ﺗﻌﺒﲑﻩ ‪ ،-‬ﺗﺴﺘﻄﻴﻊ ﻣﻦ ﺧﻼﳍﺎ ﲢﻘﻴﻖ ﺩﻣﺎﺭ ﻛﺒﲑ ﻟﻠﻘﻮﻯ ﺍﻟﻜﱪﻯ‪،‬‬
‫ﻭﻛﺬﻟﻚ ﺍﳋﻮﻑ ﻣﻦ ﺗﻨﺎﻣﻲ ﺍﻷﻗﻠﻴﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺃﻭﺭﻭﺑﺎ ﻭﺭﻭﺳﻴﺎ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﻬﺪﺩ ﺑﻄﺒﻴﻌﺔ‬
‫ﺍﳊﺎﻝ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ ﺍﻟﻠﻴﱪﺍﻟﻴﺔ)‪.(٣‬‬
‫‪ (٣‬ﺗﻄﻮﻳﻖ ﺃﻱ ﺟﻬﻮﺩ ﺗﻨﻈﲑﻳﺔ ﺃﻭ ﺗﻄﻠﻌﺎﺕ ﺍﺳﺘﺮﺍﺗﻴﺠﻴﺔ ﻣﻮﺿﻮﻋﻴﺔ ﳓﻮ ﺻﻴﺎﻏﺔ ﻣﺴﺘﻘﺒﻞ ﻣﻨﺸﻮﺩ‪،‬‬
‫ﻋﺪﺍ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺔ)‪.(٤‬‬
‫‪ (٤‬ﻛﻤﺎ ﻻ ﳜﻔﻰ ﺃﻥ ﻣﻦ ﺃﻇﻬﺮ ﺍﻟﺪﻭﺍﻓﻊ ﻟﺪﻯ ﻓﻮﻛﻮﻳﺎﻣﺎ ﰲ ﺃﻃﺮﻭﺣﺘﻪ ﺍﻻﺳﺘﺸﺮﺍﻓﻴﺔ ﻫﻮ ﺇﺛﺎﺭﺓ‬
‫ﺍﳊﺴﺎﺳﻴﺔ ﺍﻟﻐﺮﺑﻴﺔ ﲡﺎﻩ ﺍﳊﻀﺎﺭﺍﺕ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﻻ ﺳﻴﻤﺎ ﺍﻹﺳﻼﻣﻴﺔ)‪.(٥‬‬

‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺎﻳﺔ ﺍﻟﺘﺎﺭﻳﺦ‪ ،‬ﲢﺖ ﳎﻬﺮ ﺍﻟﻔﻜﺮ ﺍﻟﻌﺮﰊ )ﺹ‪.(٨ :‬‬
‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ )ﺹ‪.(٩٦ :‬‬
‫)‪ (٣‬ﻳﻨﻈﺮ‪ :‬ﻧﺺ ﻣﻘﺎﺑﻠﺔ ﺃﺟﺮﺍﻫﺎ )ﺗﻘﺮﻳﺮ ﻭﺍﺷﻨﻄﻦ( ﻣﻊ ﻓﺮﺍﻧﺴﻴﺲ ﻓﻮﻛﻮﻳﺎﻣﺎ ﳌﻌﺮﻓﺔ ﺭﺃﻳﻪ ﰲ ﺍﻟﺼﺪﺍﻡ ﺑﲔ ﺍﻹﺳـﻼﻡ ﻭﺍﻟﻐـﺮﺏ‬
‫ﻭﻧﺸﺮﻫﺎ ﻣﻠﺤﻖ )ﺍﻟﺮﺳﺎﻟﺔ( ﺑﺼﺤﻴﻔﺔ ﺍﳌﺪﻳﻨﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ ﺑﺘﺎﺭﻳﺦ ‪١٤٢٦ /٣ /١٣‬ﻫ ﺍﳌﻮﺍﻓﻖ ‪ ٢٢‬ﺃﺑﺮﻳﻞ ‪٢٠٠٥‬ﻡ‪.‬‬
‫)‪ (٤‬ﻳﻨﻈﺮ‪ :‬ﺣﻮﺍﺭ ﺍﳊﻀﺎﺭﺍﺕ‪ ،‬ﺇﺷﻜﺎﻟﻴﺔ ﺍﻟﺘﺼﺎﺩﻡ ﻭﺁﻓﺎﻕ ﺍﳊﻮﺍﺭ )ﺹ‪.(٤٣ :‬‬
‫)‪ (٥‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ )ﺹ‪.(٤٤ :‬‬
 ‫اﻟﺒﺎب اﻟﺜﺎﻟﺚ‪ :‬ﻧﻈﺮﯾﺎت اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ وﻗﻮاﻧﯿﻨﮭﺎ اﻟﻔﻠﺴﻔﯿﺔ‬
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‫ﺍﻟﻤﺒﺤﺙ ﺍﻟﺭﺍﺒﻊ‪ :‬ﺁﺜﺎﺭﻫﺎ‪:‬‬
‫ﺇﻥ ﺃﻃﺮﻭﺣﺔ )‪‬ﺎﻳﺔ ﺍﻟﺘﺎﺭﻳﺦ( ﲟﻀﻤﻮﻥ ﻓﻜﺮ‪‬ﺎ ﰲ ﺃﻥ‪ :‬ﺍﻟﺘﺎﺭﻳﺦ ﺍﻧﺘﻬﻰ!‪ ،‬ﻭﺃﻥ ‪‬ﺎﻳﺘﻪ ﲤﺜﻠﺖ ﰲ‬
‫ﺍﻧﺘﺼﺎﺭ ﺍﻟﻠﻴﱪﺍﻟﻴﺔ‪ ،‬ﻗﺪ ﻫﺰ‪‬ﺕ ﺍﻟﻜﺜﲑﻳﻦ ﰲ ﺍﻟﺸﺮﻕ ﻭﰲ ﺍﻟﻐﺮﺏ ﻋﻠﻰ ﺣﺪ‪ ‬ﺳﻮﺍﺀ‪ ،‬ﻭﺍﺳﺘﺪﻋﺖ ﻛﺜﲑ‪‬ﺍ‬
‫ﻣﻦ ﺍﻟﺮﺩﻭﺩ ﺍﳌﺘﻤﺜﻠﺔ ﰲ ﺍﳊﻮﺍﺭﺍﺕ ﻭﺍﻟﺘﻌﻠﻴﻘﺎﺕ ﻭﺍﻟﺴﺠﺎﻻﺕ ﻭﺍﻻﻧﺘﻘﺎﺩﺍﺕ ﻭﺍﳌﻨﺎﻗﺸﺎﺕ ﺍﻟﻮﺍﺳﻌﺔ ﰲ‬
‫ﺍﻷﻭﺳﺎﻁ ﺍﻟﻔﻜﺮﻳﺔ ﺍﻟﻌﺎﳌﻴﺔ‪ ،‬ﻭﺳﺮﻋﺎﻥ ﻣﺎ ﺍﺣﺘﻠﺖ ﻫﺬﻩ ﺍﳌﻘﺎﻟﺔ ﺍﻟﻌﻨﺎﻭﻳﻦ ﺍﻟﺮﺋﻴﺴﺔ ﰲ ﺍ‪‬ﻼﺕ‬
‫ﺍﻷﻣﺮﻳﻜﻴﺔ‪ ،‬ﻣﺜﻞ ﺍﻟﺘﺎﱘ ﻭﺍﻟﻨﻴﻮﺯﻭﻳﻚ ﻭﻏﲑﻫﺎ‪ ،‬ﻭﻗﺪ ﺗﺒﺎﻳﻨﺖ ﺭﺩﻭﺩ ﺍﻟﻔﻌﻞ ﺣﻮﳍﺎ ﺑﲔ ﻣﺆﻳﺪ ﻭﻣﻌﺎﺭﺽ‬
‫ﻭﻣﺘﺤﻔﻆ ﺣﱴ ﺍﻟﻴﻮﻡ)‪.(١‬‬
‫ﻭﻣﻦ ﺃﻇﻬﺮ ﺍﻵﺛﺎﺭ ﺍﻟﱵ ﺗﺮﻛﺘﻬﺎ ﻧﻈﺮﻳﺔ )‪‬ﺎﻳﺔ ﺍﻟﺘﺎﺭﻳﺦ( ﺍﲣﺎﺫﻫﺎ ﻣﺴﻮﻏﹰﺎ ﻓﻜﺮﻳ‪‬ﺎ ﻣﻼﺋﻤ‪‬ﺎ ﻟﻠﺴﻴﺎﺳﺔ‬
‫ﺍﻷﻣﺮﻳﻜﻴﺔ ﰲ ﺍﲡﺎﻫﻬﺎ ﳓﻮ ﻧﺸﺮ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ ﰲ ﺍﻟﻌﺎﱂ ﰲ ﺃﻭﺍﺧﺮ ﺍﻟﺜﻤﺎﻧﻴﻨﺎﺕ‪ ،‬ﺑﺰﻋﻢ ﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ‬
‫ﺍﳊﺮﻭﺏ‪ ،‬ﻭﺿﻤﺎﻥ ﺍﺳﺘﻘﺮﺍﺭ ﺍﻟﻌﺎﱂ ﺳﻴﺎﺳﻴ‪‬ﺎ‪.‬‬
‫ﻓﻬﺬﺍ ﺍﳌﺴﻮ‪‬ﻍ ﺍﻟﺬﻱ ﻭﺟﺪﺗﻪ ﺍﻟﺴﻴﺎﺳﺔ ﺍﻷﻣﺮﻳﻜﻴﺔ ﰲ ﻧﻈﺮﻳﺔ )‪‬ﺎﻳﺔ ﺍﻟﺘﺎﺭﻳﺦ( ﻳﻌﻄﻲ ﺍﻧﻄﺒﺎﻋ‪‬ﺎ‬
‫ﻣﺮﳛ‪‬ﺎ ﺧﺼﻮﺻ‪‬ﺎ ﻟﻠﺸﻌﺐ ﺍﻷﻣﺮﻳﻜﻲ‪ ،‬ﻭﺫﻟﻚ ﺑﺄﻥ ﺍﻟﻘﺮﺍﺭﺍﺕ ﺍﻟﺴﻴﺎﺳﻴﺔ ﺍﻟﱵ ﺗﻨﺘﻬﺠﻬﺎ ﺍﳊﻜﻮﻣﺔ‬
‫ﺍﻷﻣﺮﻳﻜﻴﺔ ﱂ ﺗﺄﺕِ ﻣﻦ ﻓﺮﺍﻍ‪ ،‬ﺇﳕﺎ ﺍﺳﺘﻘﺘﻬﺎ ﻣﻦ ﻧﻈﺮﻳﺎﺕ ﻣﺪﺭﻭﺳﺔ ﳌﻨﻈﺮﻳﻦ ﻣﺮﻣﻮﻗﲔ ﻓﻠﺴﻔﻴ‪‬ﺎ‪،‬‬
‫ﻭﻫﺬﺍ ﻣﺎ ﺟﻌﻞ ﻟﻨﻈﺮﻳﺔ ﻓﻮﻛﻮﻳﺎﻣﺎ ﺍﻟﻘﺒﻮﻝ ﺍﻟﻮﺍﺳﻊ ﻟﺪﻯ ﺍ‪‬ﺘﻤﻊ ﺍﻷﻣﺮﻳﻜﻲ ﲞﺎﺻﺔ‪.‬‬
‫ﻛﻤﺎ ﺃﻥ ﻣﻦ ﺍﻵﺛﺎﺭ ﺍﻟﻮﺍﺿﺤﺔ ﻭﺍﻟﱵ ﺟﺎﺀﺕ ﺑﺼﻔﺘﻬﺎ ﺭﺩﺓ ﻓﻌﻞ ﻟﻨﻈﺮﻳﺔ ﻓﻮﻛﻮﻳﺎﻣﺎ ﻫﻲ ﻧﻈﺮﻳﺔ‬
‫ﺍﳌﻔﻜﺮ )ﺻﺎﻣﻮﻳﻞ ﻫﻨﺘﺠﺘﻮﻥ( ﺣﻮﻝ ﺻﺮﺍﻉ ﺍﳊﻀﺎﺭﺍﺕ)‪.(٢‬‬
‫ﻭﺍﻟﱵ ﺗﺘﺰﻋﻢ ﻓﻜﺮﺓ ﺍﻟﺼﺪﺍﻡ ﺍﳊﻀﺎﺭﻱ ﺍﻟﺬﻱ ﺳﻴﻨﺸﺄ ﻧﺘﻴﺠﺔ )ﻟﻔﺮﺽ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ ﻭﺍﻟﱵ ﻫﻲ‬
‫ﻣﻀﻤﻮﻥ ﻧﻈﺮﻳﺔ ﻓﻮﻛﻮﻳﺎﻣﺎ( ﻋﻠﻰ ﺍﻟﺪﻭﻝ ﻏﲑ ﺍﳌﻌﺘﺮﻓﺔ ‪‬ﺎ ﻛﻨﻈﺎﻡ ﺳﻴﺎﺳﻲ‪.‬‬
‫ﻓﻨﻈﺮﻳﺔ ﺍﻟﺼﺪﺍﻡ ﻫﻲ ﲟﺜﺎﺑﺔ ﺍﻟﻨﺘﻴﺠﺔ ﺍﳊﺘﻤﻴﺔ ﻟﻨﻈﺮﻳﺔ )ﻓﻮﻛﻮﻳﺎﻣﺎ( ﰲ ﻓﺮﺽ ﺍﳍﻴﻤﻨﺔ ﺍﻟﻠﻴﱪﺍﻟﻴﺔ)‪.(٣‬‬

‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺎﻳﺔ ﺍﻟﺘﺎﺭﻳﺦ ﻭﻣﻮﻗﻌﻬﺎ ﰲ ﺇﻃﺎﺭ ﺗﻮﺟﻬﺎﺕ ﺍﻟﺴﻴﺎﺳﺔ ﺍﻷﻣﺮﻳﻜﻴﺔ )ﺹ‪.(٧١ :‬‬
‫)‪ (٢‬ﺳﻴﺘﻢ ﺍﳊﺪﻳﺚ ﻋﻨﻬﺎ ﺑﺎﻟﺘﻔﺼﻴﻞ ﰲ ﺍﻟﻔﺼﻞ ﺍﻟﻘﺎﺩﻡ‪.‬‬
‫)‪ (٣‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﺴﺘﻘﺒﻞ ﺍﻹﻧﺴﺎﱐ )ﻗﺮﺍﺀﺓ ﰲ ﻃﺮﻭﺣﺎﺕ ﺛﻼﺙ(‪ ،‬ﳎﻠﺔ ﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﺍﻟﻌﺪﺩ ‪٢٠١٢ ١٥‬ﻡ‪.‬‬
 ‫اﻟﺒﺎب اﻟﺜﺎﻟﺚ‪ :‬ﻧﻈﺮﯾﺎت اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ وﻗﻮاﻧﯿﻨﮭﺎ اﻟﻔﻠﺴﻔﯿﺔ‬
‫‪١٨٦‬‬
‫ﺍﻟﻤﺒﺤﺙ ﺍﻟﺨﺎﻤﺱ‪ :‬ﻨﻘﺩ ﺍﻟﻨﻅﺭﻴﺔ‪ ،‬ﻭﺒﻴﺎﻥ ﻤﻭﻗﻑ ﺍﻟﻤﺴﻠﻡ ﻤﻨﻬﺎ‪:‬‬
‫ﺇﻧﻪ ﳌﹼﺎ ﻛﺎﻥ ﻟﻨﻈﺮﻳﺔ )‪‬ﺎﻳﺔ ﺍﻟﺘﺎﺭﻳﺦ( ﻫﺬﺍ ﺍﻟﺼﻴﺖ ﺍﻟﻮﺍﺳﻊ ﻟﺪﻯ ﻛﺜﲑ ﻣﻦ ﺍﳌﻔﻜﺮﻳﻦ‪،‬‬
‫ﻭﺍﻟﺴﻴﺎﺳﻴﲔ‪ ،‬ﻭﺣﱴ ﺍﻟﻘﹸﺮ‪‬ﺍﺀ ﺍﻟﻌﺎﺩﻳﲔ‪ ،‬ﻟﺘﻌﻠﻘﻬﺎ ﺑﻔﻜﺮﺓ ﻣﺜﲑﺓ ﻟﻠﺠﺪﻝ ﰲ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻹﻧﺴﺎﱐ‪ ،‬ﻛﺎﻥ‬
‫ﻟﺰﺍﻣ‪‬ﺎ ﻋﻠﻰ ﺍﳌﺴﻠﻢ ﺃﻥ ﻳﻨﻈﺮ ﺇﻟﻴﻬﺎ ﻧﻈﺮﺓ ﻧﺎﻗﺪﺓ ﻓﺎﺣﺼﺔ؛ ﻟﻴﻌﻠﻢ ﻣﺎ ﺍﻧﻄﻮﺕ ﻋﻠﻴﻪ ﻣﻦ ﺃﻓﻜﺎﺭ ﻣﻐﺮﺿﺔ‪،‬‬
‫ﺗﺸﻮ‪‬ﺵ ﺍﻟﺮﺅﻳﺔ ﺍﻟﺸﺮﻋﻴﺔ ﻟﺪﺭﺍﺳﺔ ﺍﳌﺴﺘﻘﺒﻞ ﻭﺍﺳﺘﺸﺮﺍﻓﻪ‪ ،‬ﻭﻫﺬﺍ ﺍﳌﺒﺤﺚ ﻳﻮﺟﺰ ﰲ ﻧﻘﺎﻁ ﺃﻫﻢ‬
‫ﺍﻻﻧﺘﻘﺎﺩﺍﺕ ﻋﻠﻰ ﻧﻈﺮﻳﺔ )‪‬ﺎﻳﺔ ﺍﻟﺘﺎﺭﻳﺦ( ﻟﻔﺮﺍﻧﺴﻴﺲ ﻓﻮﻛﻮﻳﺎﻣﺎ‪:‬‬
‫‪ (١‬ﺃﻥ ﺍﻟﻄﺎﺑﻊ ﺍﻟﻌﺎﻡ ﻟﻨﻈﺮﻳﺔ )‪‬ﺎﻳﺔ ﺍﻟﺘﺎﺭﻳﺦ( ﻫﻮ ﺍﳊﺘﻤﻴﺔ‪ ،‬ﻭﺑﺬﻟﻚ ﲣﺮﺝ ﻣﻦ ﺩﺍﺋﺮﺓ ﺍﻟﻨﻈﺮﻳﺎﺕ‬
‫ﺍﻻﺳﺘﺸﺮﺍﻓﻴﺔ ﺍﳌﻘﺒﻮﻟﺔ ﺷﺮﻋ‪‬ﺎ؛ ﻟﺘﻌﺪﻳﻬﺎ ﻋﻠﻰ ﺃﺻﻞ ﻣﻦ ﺃﺻﻮﻝ ﺍﻟﺸﺮﻉ ﻭﻫﻮ‪) :‬ﺍﺳﺘﺌﺜﺎﺭ ﻋﻠﻢ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﺑﺎﻟﻐﻴﺐ ﻭﺣﺪﻩ(‪ ،‬ﻳﻘﻮﻝ ﺗﻌﺎﱃ‪،(١)﴾@ ? > = < ; : 9 8 7﴿ :‬‬
‫ﻓﺄﻱ ﻧﻈﺮﻳﺔ ﻣﻬﻤﺎ ﺗﻮﺳﻊ ﺍﳉﺪﻝ ﺣﻮﳍﺎ ﻭﺗﻌﺪﺩﺕ ﺍﻷﲝﺎﺙ ﻭﺍﻟﺪﺭﺍﺳﺎﺕ ﻟﺘﺄﻛﻴﺪﻫﺎ‪ ،‬ﻻ ﺗﻌﺪﻭ‬
‫ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺇﻻ ﺃﻥ ﺗﻜﻮﻥ ﻇﻨ‪‬ﺎ ﳛﺘﻤﻞ ﺍﳋﻄﺄ ﻛﻤﺎ ﳛﺘﻤﻞ ﺍﻟﺼﻮﺍﺏ‪ ،‬ﻭﺍﳊﺘﻤﻴﺔ‬
‫ﲣﺎﻟﻒ ﻫﺬﺍ ﺍﳌﻨﻬﺞ ﺍﻹﺳﻼﻣﻲ ﺍﻷﺻﻴﻞ‪.‬‬
‫‪ (٢‬ﺃﻥ ﺭﺅﻳﺔ ﻓﻮﻛﻮﻳﺎﻣﺎ ﻟﻠﺘﺎﺭﻳﺦ ﺗﺮﲰﻪ ﰲ ﺧﻂ ﻟﻪ ﺑﺪﺍﻳﺔ ﻭ‪‬ﺎﻳﺔ ﻭﺍﳊﻘﻴﻘﺔ ﻟﻴﺴﺖ ﻛﺬﻟﻚ؛ ﻷﻥ‬
‫ﺍﻟﺘﺎﺭﻳﺦ ﻟﻴﺲ ﰲ ﻛﻞ ﺃﺣﻮﺍﻟﻪ ﻳﺘﻘﺪﻡ ﺇﳕﺎ ﻫﻮ ﻳﺪﻭﺭ ﰲ ﺷﻜﻞ ﺩﺍﺋﺮﺓ‪ ،‬ﻓﻘﺪ ﻳﺘﺮﺍﺟﻊ ﺣﻴﻨ‪‬ﺎ ﻭﻳﺘﻘﺪﻡ‬
‫ﺃﺣﻴﺎﻧ‪‬ﺎ‪ ،‬ﻓﻬﻮ ﻣﺘﺪﺣﺮﺝ ﰲ ﻣﺮﺍﺣﻠﻪ‪ ،‬ﻭﻗﺪ ﻋﺒ‪‬ﺮ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻋﻦ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ‪:‬‬
‫﴿‪ ،(٢)﴾´ ³ ² ± °‬ﻓﺎﻷﻳﺎﻡ ﺩﻭﻝ)‪ ،(٣‬ﻭﺃﺑﺴﻂ ﻣﺜﺎﻝ ﻋﻠﻰ ﺫﻟﻚ ﻗﻴﺎﻡ‬
‫ﺍﻟﺪﻭﻝ ﻭﺍ‪‬ﻴﺎﺭﻫﺎ‪ ،‬ﻓﻠﻮ ﻛﺎﻥ ﺍﻟﺘﺎﺭﻳﺦ ﺗﻘﺪﻣﻴ‪‬ﺎ ﻓﺤﺴﺐ‪ ،‬ﳌﺎ ‪‬ﻀﺖ ﺩﻭﻝ ﺳﺒﻖ ﳍﺎ ﺍﻻ‪‬ﻴﺎﺭ‪،‬‬
‫ﻭﻓﻮﻛﻮﻳﺎﻣﺎ ﻳﺮﻯ ﰲ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ ﺍﻟﻠﻴﱪﺍﻟﻴﺔ ‪‬ﺎﻳﺔ ﺗﻄﻮﺭ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﺮﺅﻳﺔ ﺗﻨﺴﻒ ﺃﻓﻜﺎﺭ‬
‫ﺍﻟﺘﻄﻮﺭ ﻭﺍﻟﺘﺄﻗﻠﻢ‪ ،‬ﻭﺍﻟﺘﺒﻠﻮﺭ ﻭﺍﻟﺘﻔﺎﻋﻞ ﺍﻟﱵ ﺗﺜﺒﺖ ﺻﺤﺘﻬﺎ ﻋﻠﻰ ﻣﺪﻯ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻹﻧﺴﺎﱐ‪ ،‬ﻛﻤﺎ‬
‫ﺃﻥ ﺍﻟﻨﻬﺎﻳﺔ ﺍﳌﺮﺳﻮﻣﺔ ﻟﺪﻯ ﻓﻮﻛﻮﻳﺎﻣﺎ ‪‬ﺎﻳﺔ ﻻ ﺗﺘﻨﺎﺳﺐ ﻣﻊ ﺍﻟﺒﻘﺎﺀ‪ ،‬ﻓﻘﺪ ﺃﺛﺒﺘﺖ ﺍﻟﻠﻴﱪﺍﻟﻴﺔ‬

‫)‪ (١‬ﺍﻟﻨﻤﻞ‪.(٦٥) :‬‬

‫)‪ (٢‬ﺁﻝ ﻋﻤﺮﺍﻥ‪.(١٤٠) :‬‬
‫)‪ (٣‬ﻳﻨﻈﺮ‪ :‬ﻣﻬﻠﹰﺎ ﻫﻨﺘﺠﺘﻮﻥ‪ ،‬ﻣﻬﻠﹰﺎ ﻓﻮﻛﻮﻳﺎﻣﺎ )ﺹ‪.(٧٨ :‬‬
 ‫اﻟﺒﺎب اﻟﺜﺎﻟﺚ‪ :‬ﻧﻈﺮﯾﺎت اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ وﻗﻮاﻧﯿﻨﮭﺎ اﻟﻔﻠﺴﻔﯿﺔ‬
‫‪١٨٧‬‬
‫ﻋﺠﺰﻫﺎ ﻋﻦ ﺍﻟﺴﻴﻄﺮﺓ ﻋﻠﻰ ﺃﺑﺴﻂ ﺍﳌﺸﻜﻼﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻛﺘﻔﻜﻚ ﺍﻷﺳﺮﺓ‪ ،‬ﻭﺍﳌﺨﺪﺭﺍﺕ‪،‬‬
‫ﻭﺍﻟﺸﺬﻭﺫ ﺍﳉﻨﺴﻲ ﻭﻏﲑﻫﺎ‪.‬‬
‫‪ (٣‬ﻳﺆﺧﺬ ﻋﻠﻰ ﻓﻮﻛﻮﻳﺎﻣﺎ ﰲ ﺁﺭﺍﺋﻪ ﺍﻟﺘﺴﺮﻉ ﰲ ﺇﻋﻄﺎﺀ ﺃﺣﻜﺎﻡ ﺟﺎﺯﻣﺔ؛ ﳑﺎ ﻳﺪﻓﻌﻪ ﺇﱃ ﺗﻐﻴﲑ ﺑﻌﺾ‬
‫ﺃﻓﻜﺎﺭﻩ ﻭﺇﻋﺎﺩﺓ ﺍﻟﻨﻈﺮ ﻓﻴﻬﺎ‪ ،‬ﻭﻣﺜﺎﻝ ﺫﻟﻚ‪ :‬ﺃﻧﻪ ﺍﺧﺘﺎﺭ ﺍﻟﻨﻤﻮﺫﺝ ﺍﻷﻣﺮﻳﻜﻲ ﻟﻴﻜﻮﻥ ﺍﻷﻛﺜﺮ‬
‫ﺗﻔﻮﻗﹰﺎ ﻭﺍﳌﺴﺘﺤﻖ ﻟﺘﻤﺜﻴﻞ ﺍﻟﻠﻴﱪﺍﻟﻴﺔ ﺍﻟﱵ ﺃﺷﺎﺩ ‪‬ﺎ ﰲ ﻧﻈﺮﻳﺘﻪ )‪‬ﺎﻳﺔ ﺍﻟﺘﺎﺭﻳﺦ(‪ ،‬ﺇﻻ ﺃﻧﻪ ﻋﺎﺩ‬
‫ﻟﻴﻮﺟﻪ ﻟﻪ ﺍﻟﻨﻘﺪ ﻭﻳﻄﺮﺡ ﺛﻐﺮﺍﺗﻪ ﰲ ﻛﺘﺎﺑﻪ‪) :‬ﺍﻟﺜﻘﺔ()‪.(١‬‬
‫‪ (٤‬ﺃﻥ ﻓﻮﻛﻮﻳﺎﻣﺎ ﻋﻨﺪﻣﺎ ﺃﺷﺎﺩ ﺑﺎﳌﺬﻫﺐ ﺍﻟﻠﻴﱪﺍﱄ ﻭﺩﻟﻞ ﻋﻠﻰ ﺳﻴﺎﺩﺗﻪ ﰲ ﺍﳌﺴﺘﻘﺒﻞ‪ ،‬ﻗﺪ ﺃﻏﻔﻞ ﺃﻭ‬
‫ﺑﺎﻷﺣﺮﻯ ﺗﻐﺎﻓﻞ ﻋﻦ ﻋﻮﺩﺓ ﳎﺘﻤﻌﺎﺕ ﻛﺜﲑﺓ ﰲ ﺍﻟﻌﺎﱂ ﺇﱃ ﺍﻟﺪﻳﻦ ﺑﻘﻮﺓ‪ ،‬ﻭﻋﻠﻰ ﺍﻷﺧﺺ‬
‫ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻓﻼ ﻧ‪‬ﺴﻠﱢﻢ ﺃﻥ ﺍﻹﺳﻼﻡ ﻻ ﳚﺪ ﺟﺎﺫﺑﻴﺔ ﻟﺪﻯ ﻛﺜﲑ ﻣﻦ ﺍ‪‬ﺘﻤﻌﺎﺕ‬
‫ﺍﻷﻭﺭﻭﺑﻴﺔ ﻭﺍﻷﻣﺮﻳﻜﻴﺔ ﻛﻤﺎ ﻳﺪﻋﻲ ﻓﻮﻛﻮﻳﺎﻣﺎ‪ ،‬ﻭﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ ﻛﺜﺮﺓ ﺍﻟﺪﺍﺧﻠﲔ ﻣﻨﻬﻢ ﰲ‬
‫ﺍﻹﺳﻼﻡ‪ ،‬ﺧﺼﻮﺻ‪‬ﺎ ﺑﻌﺪ ﺃﺣﺪﺍﺙ ﺍﳊﺎﺩﻱ ﻋﺸﺮ ﻣﻦ ﺳﺒﺘﻤﱪ‪ ،‬ﻭﻣﺎ ﻳﺼﺮﺡ ﺑﻪ ﻛﺜﲑ ﻣﻦ ﻋﻘﻼﺀ‬
‫ﺍﻟﻐﺮﺏ ﻭﻣﻨﺼﻔﻴﻬﻢ ﺍﻟﺬﻳﻦ ﺩﺭﺳﻮﺍ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﺴﻌﻲ ﺍﻟﺪﺅﻭﺏ ﰲ ﺍ‪‬ﺘﻤﻌﺎﺕ‬
‫ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻷﺳﻠﻤﺔ ﻫﻴﺎﻛﻠﻬﺎ ﺍﻟﺴﻴﺎﺳﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﺍﻟﱵ ﺑﻼ ﺷﻚ ﺳﺘﻮﺍﺟﻪ‬
‫ﲨﻮﺡ ﺍﻟﻠﻴﱪﺍﻟﻴﺔ ﺍﻟﻐﺮﺑﻴﺔ؛ ﳑﺎ ﻳﻔﺸﻞ ﻧﻈﺮﻳﺔ ﻓﻮﻛﻮﻳﺎﻣﺎ ﺍﻻﺳﺘﺸﺮﺍﻓﻴﺔ)‪.(٢‬‬
‫‪ (٥‬ﺃﻥ ﺍﺧﺘﻴﺎﺭ ﻓﻮﻛﻮﻳﺎﻣﺎ ﻟﻠﻤﺬﻫﺐ ﺍﻟﻠﻴﱪﺍﱄ ﻟﻴﻤﺜﻞ ﺍﻟﻨﻬﺎﻳﺔ ﺍﻟﺘﺎﺭﳜﻴﺔ ﳍﺬﺍ ﺍﻟﻌﺎﱂ ﺇﳕﺎ ﻛﺎﻥ ﻻﻋﺘﻘﺎﺩﻩ‬
‫ﺑﻨﺠﺎﺡ ﺍﻟﻠﻴﱪﺍﻟﻴﺔ ﰲ ﺣﻞ ﺍﻟﺘﻨﺎﻗﻀﺎﺕ ﻭﺍﻹﺷﻜﺎﻻﺕ ﺍﻟﻜﱪﻯ ﰲ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺣﺴﺐ ﺭﺃﻳﻪ‪ ،‬ﻋﻦ‬
‫ﻃﺮﻳﻖ ﺍﻟﺮﻓﺎﻩ ﺍﻻﻗﺘﺼﺎﺩﻱ‪ ،‬ﻭﺍﻻﺳﺘﻘﺮﺍﺭ ﺍﻟﺴﻴﺎﺳﻲ ﻭﺍﻟﻘﺪﺭﺓ ﺍﻟﺘﻜﻨﻮﻟﻮﺟﻴﺔ ﺍﻟﻔﺎﺋﻘﺔ‪ ،‬ﺇﻻ ﺃﻥ‬
‫ﻣﻌﺎﳉﺔ ﺍﻟﻠﻴﱪﺍﻟﻴﺔ ﳍﺬﻩ ﺍﻹﺷﻜﺎﻻﺕ ﻛﺎﻧﺖ ﻋﻠﻰ ﺣﺴﺎﺏ ﺇﺷﻜﺎﻻﺕ ﺃﺧﺮﻯ ﺃﺷﺪ ﻓﺘﻜﹰﺎ‬
‫ﺑﺎ‪‬ﺘﻤﻊ‪ ،‬ﺗﺘﻤﺜﻞ ﰲ ﺍﺭﺗﻔﺎﻉ ﻣﻌﺪﻻﺕ ﺍﻟﺒﻄﺎﻟﺔ‪ ،‬ﻭﺍﺯﺩﻳﺎﺩ ﺣﺪﺓ ﺍﻟﺘﻔﺎﻭﺕ ﺍﻟﻄﺒﻘﻲ‪ ،‬ﻭﺗﻨﺎﻣﻲ‬
‫ﻣﻌﺪﻻﺕ ﺍﳉﺮﳝﺔ‪ ،‬ﻭﺍﻧﺘﺸﺎﺭ ﺍﳌﺨﺪﺭﺍﺕ‪ ،‬ﻭﺗﻔﻜﻚ ﺍﻷﺳﺮﺓ ﻭﻏﲑﻫﺎ‪ ،‬ﻭﻫﺬﺍ ﻳﺜﺒﺖ ﻓﺸﻞ ﺍﺧﺘﻴﺎﺭ‬
‫ﻓﻮﻛﻮﻳﺎﻣﺎ ﻟﻠﻤﺬﻫﺐ ﺍﻟﻠﻴﱪﺍﱄ ﻟﻴ‪‬ﻜﻮ‪‬ﻥ ﺍﳌﺴﺘﻘﺒﻞ ﺍﻟﺴﺎﺋﺪ ﰲ ﺍ‪‬ﺘﻤﻌﺎﺕ)‪.(٣‬‬

‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﺴﺄﻟﺔ ﺍﳊﻀﺎﺭﻳﺔ‪ ،‬ﻛﻴﻒ ﻧﺒﺘﻜﺮ ﻣﺴﺘﻘﺒﻠﻨﺎ ﰲ ﻋﺎﱂ ﻣﺘﻐﲑ؟ )ﺹ‪.(١٢٥ :‬‬
‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﺻﺪﺍﻡ ﺍﳊﻀﺎﺭﺍﺕ‪ ،‬ﻧﺼﻮﺹ ﻧﻘﺪﻳﺔ ﰲ ﺍﳌﻨﻬﺞ ﻭﺍﳌﻀﻤﻮﻥ ﳌﻘﻮﻟﺔ ﻫﻨﺘﺠﺘﻮﻥ )ﺹ‪.(٢٣٢ – ٢٣١ :‬‬
‫)‪ (٣‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ )ﺹ‪.(٢٣٢ :‬‬
 ‫اﻟﺒﺎب اﻟﺜﺎﻟﺚ‪ :‬ﻧﻈﺮﯾﺎت اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ وﻗﻮاﻧﯿﻨﮭﺎ اﻟﻔﻠﺴﻔﯿﺔ‬
‫‪١٨٨‬‬
‫‪ (٦‬ﺃﻥ ﺗﺼﻨﻴﻒ ﻓﻮﻛﻮﻳﺎﻣﺎ ﻟﻠﺠﻬﺎﺩ ﺑﺄﻧﻪ ﺩﻋﺎﻳﺎﺕ ﻭﺷﻌﺎﺭﺍﺕ ﻃﺎﺋﻔﻴﺔ ﺇﳕﺎ ﻳﻬﺪﻑ ﺇﱃ ﺍﳊﻂ ﻣﻦ‬
‫ﻗﻴﻤﺔ ﺍﳉﻬﺎﺩ‪ ،‬ﻭﺇﺷﻌﺎﻝ ﺍﻟﻔﺘﻨﺔ ﺍﻟﻄﺎﺋﻔﻴﺔ ﻟﺘﺼﻮﻳﺮ ﺩﻓﺎﻉ ﺍﳌﺴﻠﻤﲔ ﻋﻦ ﺃﻧﻔﺴﻬﻢ ﻭﻗﻴﺎﻣﻬﻢ ﺑﻔﺮﻳﻀﺔ‬
‫ﺩﻳﻨﻴﺔ ﺑﺄﻧﻪ ﻋﺪﻭﺍﻧﻴﺔ ﻭﺩﻣﻮﻳﺔ‪ ،‬ﻭﺍﳊﻖ ﺃﻥ ﺍﳉﻬﺎﺩ ﺫﺭﻭﺓ ﺳﻨﺎﻡ ﺍﻹﺳﻼﻡ ﺍﻟﺬﻱ ﺑﻪ ﻗﺎﻡ‪ ،‬ﺷﺮﻋﻪ ﺍﷲ‬
‫ﻋﻠﻰ ﺍﻟﻜﻔﺎﻳﺔ ﻹﻋﻼﺀ ﻛﻠﻤﺔ ﺍﷲ‪ ،‬ﻳﻘﻮﻝ ﺗﻌﺎﱃ‪.(١)﴾…%$ #" !﴿ :‬‬

‫‪ (٧‬ﺃﻥ ﺃﻃﺮﻭﺣﺔ )‪‬ﺎﻳﺔ ﺍﻟﺘﺎﺭﻳﺦ( ﻟﻔﻮﻛﻮﻳﺎﻣﺎ ﺗﻔﺘﻘﺮ ﺇﱃ ﺍﳌﻌﲎ ﺍﻟﺘﺎﺭﳜﻲ ﺍﻟﺸﺎﻣﻞ‪ ،‬ﻓﻬﻮ ﱂ ﻳﺄﺧﺬ‬
‫ﺍﻟﺘﺎﺭﻳﺦ ﺑﺼﻔﺘﻪ ﻭﺣﺪﺓ ﲢﻠﻴﻞ ﺃﻭ ﻣﺪﺓ ﺯﻣﻨﻴﺔ ﻃﻮﻳﻠﺔ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﻣﻨﺒﻊ ﺍﳋﻠﻞ ﰲ ﻧﻈﺮﻳﺘﻪ‪ ،‬ﻓﻼ‬
‫ﺃﺣﺪ ﻳﻨﻔﻲ ﺣﻘﻴﻘﺔ ﺍﻧﺘﺼﺎﺭ ﺍﻟﻠﻴﱪﺍﻟﻴﺔ ﺍﳊﺎﻟﻴﺔ ﺇﱃ ﺣﺪ ﻣﺎ‪ ،‬ﻟﻜﻦ ﺍﻟﺴﺆﺍﻝ ﺍﻷﻫﻢ‪ :‬ﻫﻞ ﻫﺬﺍ‬
‫ﺍﻻﻧﺘﺼﺎﺭ ﻣﻄﻠﻖ ﻭﺩﺍﺋﻢ‪ ،‬ﻭﺷﺎﻣﻞ ﳉﻤﻴﻊ ﺍ‪‬ﺘﻤﻌﺎﺕ؟!)‪.(٢‬‬
‫‪ (٨‬ﺃﻥ ﺍﻟﺘﺎﺭﻳﺦ ﺣِﺮﺍﻙ ﺇﻧﺴﺎﱐ ﻻ ﻳﻨﺘﻬﻲ ﺇﻻ ﺑﻘﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ‪ ،‬ﻭﺯﻋﻢ‪ ‬ﻓﻮﻛﻮﻳﺎﻣﺎ ﺃﻥ ﺍﻟﺘﺎﺭﻳﺦ ﺳﻴﺘﻮﻗﻒ‬
‫ﻣﺴﺘﻘﺒﻼﹰ ﻋﻠﻰ ﺍﻧﺘﺼﺎﺭ ﺍﻟﻠﻴﱪﺍﻟﻴﺔ ﺯﻋﻢ‪ ‬ﺑﺎﻃﻞ ﳐﺎﻟﻒ ﳍﺬﺍ ﺍﳊِﺮﺍﻙ ﺍﻟﺪﺍﺋﻢ‪ ،‬ﻓﻤﺎ ﺩﺍﻣﺖ ﺍﳊﻴﺎﺓ‬
‫ﺍﻹﻧﺴﺎﻧﻴﺔ ﻗﺎﺋﻤﺔ ﻋﻠﻰ ﻭﺟﻪ ﺍﻷﺭﺽ ﻓﻠﻦ ﻳﻨﺘﻬﻲ‪ ‬ﺍﻟﺘﺎﺭﻳﺦ)‪.(٣‬‬
‫‪ (٩‬ﺃﻥ ﻛﺘﺎﺑﺎﺕ ﻓﻮﻛﻮﻳﺎﻣﺎ ﺇﳕﺎ ﻫﻲ ﻣﻮﺍﻗﻒ ﲤﻠﻴﻬﺎ ﺗﺮﺍﻛﻤﺎﺕ ﻋﻘﺪﻳﺔ ﻭﻧﻔﺴﻴﺔ‪ ،‬ﺗﻔﺘﻘﺮ ﺇﱃ‬
‫ﺍﳌﻮﺿﻮﻋﻴﺔ ﻭﺍﳊﻴﺎﺩﻳﺔ‪ ،‬ﻳﻈﻬﺮ ﺫﻟﻚ ﺟﻠﻴ‪‬ﺎ ﰲ ﻓﺮﺽ ﻣﺬﻫﺐ ﺍﻟﻠﻴﱪﺍﻟﻴﺔ ﻟﻴﻤﺜﻞ ‪‬ﺎﻳﺔ ﺍﻟﺘﺎﺭﻳﺦ‪،‬‬
‫ﺍﻋﺘﻤﺎﺩ‪‬ﺍ ﻋﻠﻰ ﻣﺎ ﻳﻨﺘﻤﻲ ﺇﻟﻴﻪ ﻓﻮﻛﻮﻳﺎﻣﺎ ﻣﻦ ﺳﻴﻄﺮﺓ ﳌﺬﻫﺐ ﺍﻟﻠﻴﱪﺍﻟﻴﺔ ﻋﻠﻰ ﺍ‪‬ﺘﻤﻊ ﺍﶈﻴﻂ ﺑﻪ‪،‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﳎﺘﻤﻌﻪ ﻫﺬﺍ ﻫﻮ ﺃﺷﺪ ﻣﻦ ﺫﺍﻕ ﻭﻳﻼﺕ ﺍﻟﻠﻴﱪﺍﻟﻴﺔ ﻭﺍﳓﻄﺎﻁ ﺃﻓﻜﺎﺭﻫﺎ‪ ،‬ﺇﻻ ﺃﻥ ﺳﻴﻄﺮﺓ‬
‫ﻋﻘﺪﺓ )ﺍﻷﻧﺎ( ﰲ ﻧﻔﺴﻴﺘﻪ ﻭﺗﻔﻜﲑﻩ ﲡﻌﻠﻪ ﻳﻐﻤﺾ ﻋﻴﻨﻪ ﻭﻻ ﻳﺮﻯ ﺇﻻ ﻣﺎ ﺗﺘﻐﲎ ﺑﻪ ﺍﻟﻠﻴﱪﺍﻟﻴﺔ ﻣﻦ‬
‫ﺣﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﻭﺣﺮﻳﺔ ﺍﻟﺸﻌﻮﺏ)‪.(٤‬‬
‫‪ (١٠‬ﺃﻥ ﻣﻨﺎﺩﺍﺓ ﻓﻮﻛﻮﻳﺎﻣﺎ ﻟﻔﺼﻞ ﺍﻟﺪﻳﻦ ﻋﻦ ﺍﻟﺴﻴﺎﺳﺔ ﻭﺗﺼﻮﻳﺮﻩ ﺑﺄﻥ ﻣﺸﻜﻠﺔ ﺍﻹﺳﻼﻡ ﻫﻲ ﰲ‬
‫ﺍﻟﺘﺒﺎﺳﻪ ﻣﻊ ﺍﻟﺴﻴﺎﺳﺔ‪ ،‬ﻻ ﻳﻌﺪﻭ ﻛﻮﻧﻪ ﳏﺎﻭﻟﺔ ﻗﺬﺭﺓ ﻟﺘﻔﺮﻳﻎ ﺍﻹﺳﻼﻡ ﻣﻦ ﳏﺘﻮﺍﻩ ﺍﻟﺴﻴﺎﺳﻲ‪ ،‬ﻋﻠﻰ‬

‫)‪ (١‬ﺍﻟﻨﺴﺎﺀ‪.(٩٥) :‬‬

‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﺎﻳﺔ ﺍﻟﺘﺎﺭﻳﺦ‪ ،‬ﲢﺖ ﳎﻬﺮ ﺍﻟﻔﻜﺮ ﺍﻟﻌﺮﰊ )ﺹ‪.(٢٠٣ :‬‬
‫)‪ (٣‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ )ﺹ‪.(٢١٩ – ٢١٨ :‬‬
‫)‪ (٤‬ﻳﻨﻈﺮ‪ :‬ﻣﻬﻠﹰﺎ ﻫﻨﺘﺠﺘﻮﻥ‪ ،‬ﻣﻬﻠﹰﺎ ﻓﻮﻛﻮﻳﺎﻣﺎ )ﺹ‪.(٩-٨ :‬‬
 ‫اﻟﺒﺎب اﻟﺜﺎﻟﺚ‪ :‬ﻧﻈﺮﯾﺎت اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ وﻗﻮاﻧﯿﻨﮭﺎ اﻟﻔﻠﺴﻔﯿﺔ‬
‫‪١٨٩‬‬
‫ﻏﺮﺍﺭ ﻣﺎ ﺣﺪﺙ ﰲ ﺃﻭﺭﺑﺎ‪ ،‬ﻭﻫﻮ ﺑﺎﻟﻄﺒﻊ ﻣﺎ ﻳﻮﺍﻓﻖ ﻫﻮﻯ ﺍﻹﺩﺍﺭﺓ ﺍﻷﻣﺮﻳﻜﻴﺔ ﺑﺼﻔﺘﻬﺎ ﻣ‪‬ﻠﹾﻬﻤ‪‬ﺎ‬
‫ﺭﻭﺣﻴ‪‬ﺎ ﻟﻔﻮﻛﻮﻳﺎﻣﺎ ﰲ ﺗﻮﺟﻬﺎﺗﻪ ﻭﺁﺭﺍﺋﻪ)‪.(١‬‬
‫‪ (١١‬ﺃﻧﻪ ﻣﻦ ﺍﻻﻓﺘﺮﺍﺀ ﺍﻟﻔﺎﺿﺢ ﺍﳌﺨﺎﻟﻒ ﻟﻠﺤﻘﻴﻘﺔ ﻭﺍﻟﻮﺍﻗﻊ ﺍﻟﺰﻋﻢ ﺑﺄﻥ ﺍﻷﻗﻠﻴﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﰲ‬
‫ﺃﻭﺭﺑﺎ ﻭﺃﻣﺮﻳﻜﺎ ﲤﺜﻞ ‪‬ﺪﻳﺪ‪‬ﺍ ﻟﻠﻤﺠﺘﻤﻌﺎﺕ ﺍﻟﻠﻴﱪﺍﻟﻴﺔ؛ ﻷ‪‬ﺎ ﲝﻤﺪ ﺍﷲ ﺗﻘﺪﻡ ﺃﳕﻮﺫﺟ‪‬ﺎ ﻧﺎﺩﺭ‪‬ﺍ‬
‫ﻟﻠﺘﻌﺎﻳﺶ ﻣﻊ ﺍﻵﺧﺮ‪ ،‬ﻭﺍﻻﻧﻀﺒﺎﻁ ﺑﺎﻟﻘﻮﺍﻧﲔ ﺍﻟﻌﺎﻣﺔ ﻟﻸﻧﻈﻤﺔ ﺍﳌﺪﻧﻴﺔ‪ ،‬ﻓﺎﻷﻗﻠﻴﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﰲ‬
‫ﺃﻭﺭﺑﺎ ﻭﺃﻣﺮﻳﻜﺎ ﲤﺜﻞ ﺃﺭﻭﻉ ﺍﻟﻨﻤﺎﺫﺝ ﻟﻠﺒﻌﺪ ﻋﻦ ﺍﳉﺮﳝﺔ ﻭﺍﻷﺧﻼﻗﻴﺎﺕ ﺍﻟﺴﻴﺌﺔ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺍﻟﺪﻳﻦ‬
‫ﺍﻹﺳﻼﻣﻲ ﻫﻮ ﺍﻟﺪﻳﻦ ﺍﻷﻛﺜﺮ ﺍﻧﺘﺸﺎﺭ‪‬ﺍ ﰲ ﺃﻭﺭﺑﺎ ﻭﺃﻣﺮﻳﻜﺎ ﻛﻤﺎ ﺑﻴﻨ‪‬ﺎ ﺳﺎﺑﻘﹰﺎ)‪.(٢‬‬
‫ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺔ ﲢﻤﻞ ﻛﻞ ﻫﺬﻩ ﺍﻻﻧﺘﻘﺎﺩﺍﺕ ﺍﳋﻄﲑﺓ ﻭﺍﳌﻐﺮﺿﺔ‪ ،‬ﻓﻼﺷﻚ ﰲ‬
‫ﺃ‪‬ﺎ ﻧﻈﺮﻳﺔ ﻓﺎﺳﺪﺓ‪ ،‬ﺗﻮﺣﻲ ﰲ ﻇﺎﻫﺮﻫﺎ ﺍﻟﺘﻄﻠﻊ ﻟﻠﻤﺴﺘﻘﺒﻞ ﻟﻠﻔﺖ ﺍﻻﻧﺘﺒﺎﻩ ﺇﻟﻴﻬﺎ ﻭﳏﺎﻭﻟﺔ ﺗﻘﺮﻳﺒﻬﺎ‬
‫ﻟﻠﻤﺘﻠﻘﲔ‪ ،‬ﻟﻜﻨﻬﺎ ﳏﺎﻭﻟﺔ ﺑﺎﺋﺴﺔ ﻭﻧﺘﻨﺔ‪ ،‬ﺗﻔﻮﺡ ﻣﻨﻬﺎ ﺭﺍﺋﺤﺔ ﺍﳊﻘﺪ‪ ،‬ﻭﺍﻟﻜﺮﺍﻫﻴﺔ ﻟﻺﺳﻼﻡ‬
‫ﻭﺍﳌﺴﻠﻤﲔ‪.‬‬

‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺎﻳﺔ ﺍﻟﺘﺎﺭﻳﺦ ﲢﺖ ﳎﻬﺮ ﺍﻟﻔﻜﺮ ﺍﻟﻌﺮﰊ )ﺹ‪. .(٩٦ :‬‬
‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ )ﺹ‪. .(٣٩ - ٣٨ :‬‬
 ‫اﻟﺒﺎب اﻟﺜﺎﻟﺚ‪ :‬ﻧﻈﺮﯾﺎت اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ وﻗﻮاﻧﯿﻨﮭﺎ اﻟﻔﻠﺴﻔﯿﺔ‬
‫‪١٩٠‬‬
‫ﺍﻟﻔﺼل ﺍﻟﺜﺎﻨﻲ‪ :‬ﻨﻅﺭﻴﺔ ﺼِﺩﺍﻡ ﺍﻟﺤﻀﺎﺭﺍﺕ‪:‬‬
‫ﻭﻳﺸﺘﻤﻞ ﻋﻠﻰ ﺃﺭﺑﻌﺔ ﻣﺒﺎﺣﺚ‪:‬‬

‫ﺍﻟﻤﺒﺤﺙ ﺍﻷﻭل‪ :‬ﺘﻤﻬﻴﺩ ﻓﻲ ﺃﻨﻭﺍﻉ ﺍﻟﺤﻀﺎﺭﺍﺕ‪ ،‬ﻭﺘﺎﺭﻴﺨﻬﺎ ﺇﺠﻤﺎﻻﹰ‪:‬‬

‫ﻟﻘﺪ ﻣﺮﺕ ﺍﻟﺒﺸﺮﻳﺔ ﻋﱪ ﺗﺎﺭﳜﻬﺎ ﺍﻟﻄﻮﻳﻞ ﲟﺮﺍﺣﻞ ﻣﺘﻌﺪﺩﺓ ﺍﺗﺴﻤﺖ ﻛﻞ ﻣﺮﺣﻠﺔ ﺑﺴﻤﺎﺕ‬
‫ﻭﲢﻮﻻﺕ ﺟﺬﺭﻳﺔ‪ ،‬ﺭﲰﺖ ﻣﻌﺎﱂ ﻭﺻﻔﺎﺕٍ ﺃﺻﺒﺤﺖ ﺩﻻﺋﻞ ﳌﺎ ﻳﺴﻤﻰ ﺑـ)ﺍﳊﻀﺎﺭﺓ(‪ ،‬ﻓﺎﳊﻀﺎﺭﺓ‬
‫ﺗﻌﺘﱪ ﻣﻔﺼﻼﹰ ﺟﻮﻫﺮﻳ‪‬ﺎ ﻟﻜﻞ ﺃﻣﺔ ﻣﻦ ﺍﻷﻣﻢ‪ ،‬ﺫﻟﻚ ﻭﺇﻥ ﻛﺎﻧﺖ ﺗﺘﺸﺎﺑﻪ ﺑﻌﺾ ﺍﻟﺸﻲﺀ‪ ،‬ﺇﻻ ﺃﻥ ﻟﻜﻞ‬
‫ﺣﻀﺎﺭﺓ ﻣﺎ ﳝﻴﺰﻫﺎ ﻋﻦ ﺍﻷﺧﺮﻯ ﻛﻤ‪‬ﺎ ﻭﻧﻮﻋ‪‬ﺎ ﰲ ﺍﻹﻧﺘﺎﺝ ﻭﺍﻟﺘﻄﻮﺭ‪.‬‬
‫ﺗﻌﺮﻳﻒ ﺍﳊﻀﺎﺭﺓ ﻟﻐﺔ‪:‬‬
‫ﺍﳊﻀﺎﺭﺓ ﰲ ﺗﻌﺮﻳﻔﻬﺎ ﺍﻟﻠﻐﻮﻱ‪ :‬ﺗﺄﰐ ﲟﻌﲎ ﺍﳊﻀﺮ ﺧﻼﻑ ﺍﻟﺒﺪﻭ‪ ،‬ﻭﺍﳊﻀﺎﺭﺓ ﺍﻹﻗﺎﻣﺔ ﰲ‬
‫ﺍﳊﻀﺮ‪ ،‬ﻭﺍﳊﺎﺿﺮﺓ ﻫﻲ ﺍﳌﺪﻥ ﻭﺍﻟﻘﺮﻯ ﻭﺍﻟﺮﻳﻒ)‪.(١‬‬
‫ﺗﻌﺮﻳﻒ ﺍﳊﻀﺎﺭﺓ ﺍﺻﻄﻼﺣﺎ‪:‬‬
‫ﺃﻣﺎ ﺇﻃﻼﻗﻬﺎ ﺍﻻﺻﻄﻼﺣﻲ‪ :‬ﻓﻘﺪ ﺃﻃﻠﻖ ﻋﻠﻴﻬﺎ ﺃﻫﻞ ﺍﻻﺧﺘﺼﺎﺹ ﺇﻃﻼﻗﺎﺕ ﻣﺘﻌﺪﺩﺓ‪ ،‬ﻣﻨﻬﺎ ﻣﺎ‬
‫ﺫﻛﺮﻩ ﺍﺑﻦ ﺧﻠﺪﻭﻥ)‪ (٢‬ﰲ ﻣﻘﺪﻣﺘﻪ ﺑﺄ‪‬ﺎ‪» :‬ﺗﻔﻨﻦ ﰲ ﺍﻟﺘﺮﻑ‪ ،‬ﻭﺇﺣﻜﺎﻡ ﺍﻟﺼﻨﺎﺋﻊ ﺍﳌﺴﺘﻌﻤﻠﺔ ﰲ‬
‫ﻭﺟﻮﻫﻪ ﻭﻣﺬﺍﻫﺒﻪ«)‪.(٣‬‬
‫ﻭﻛﺬﻟﻚ ﻣﺎ ﺫﻛﺮﻩ ﻭﻝ ﺩﻳﻮﺭﺍﻧﺖ)‪ (٤‬ﺣﻴﺚ ﻳﻘﻮﻝ‪» :‬ﺇﻥ ﺍﳊﻀﺎﺭﺓ ﻧﻈﺎﻡ ﺍﺟﺘﻤﺎﻋﻲ ﻳﻌﲔ‬
‫ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﺍﻟﺰﻳﺎﺩﺓ ﻣﻦ ﺇﻧﺘﺎﺟﻪ ﺍﻟﺜﻘﺎﰲ«)‪.(٥‬‬
‫ﺃﻣﺎ ﺃﻟﱪﺕ ﺃﺷﻨﻴﺘﺴﺮ)‪ ،(٦‬ﻓﲑﻯ ﺃﻥ ﺍﳊﻀﺎﺭﺓ ﻻ ﺗﻨﺼﺮﻑ ﰲ ﻣﻌﻨﺎﻫﺎ ﺇﱃ ﺍﻟﺘﻘﺪﻡ ﺍﳌﺎﺩﻱ‬

‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ )‪ ،(١٩٧ /٤‬ﺗﺎﺝ ﺍﻟﻌﺮﻭﺱ )‪ ،(٣٩ /١١‬ﺍﻟﻌﲔ )‪ (١٠١ /٣‬ﻣﺎﺩﺓ )ﺣﻀﺮ(‪.‬‬
‫)‪ (٢‬ﺳﺒﻖ ﺍﻟﺘﻌﺮﻳﻒ ﺑﻪ ﰲ ﺍﻟﺼﻔﺤﺔ ﺭﻗﻢ ]‪.[٢١‬‬
‫)‪ (٣‬ﻣﻘﺪﻣﺔ ﺍﺑﻦ ﺧﻠﺪﻭﻥ )‪.(١٧٣/١‬‬
‫)‪ (٤‬ﻭﻝ ﺩﻳﻮﺭﺍﻧﺖ‪ :‬ﻭﻟﺪ ﻋﺎﻡ ‪١٨٨٥‬ﻡ‪ ،‬ﻣﻦ ﺃﺑﻮﻳﻦ ﻛﻨﺪﻳﲔ ﻭﺗﻠﻘﻰ ﺍﻟﻌﻠﻢ ﰲ ﺃﻣﺮﻳﻜﺎ ﻭﻋﺎﺵ ‪‬ﺎ‪ ،‬ﺣﺼﻞ ﻋﻠﻰ ﺍﻟﺪﻛﺘﻮﺭﺍﻩ ﻋﺎﻡ‬
‫‪ ١٩١٧‬ﻡ‪ ،‬ﻭﺍﺷﺘﻐﻞ ﺑﺎﻟﺘﺪﺭﻳﺲ ﻭﻃﺎﻑ ﺍﻟﻌﺎﱂ ﻭﻛﺘﺐ ﻗﺼﺔ ﺍﻟﻔﻠﺴﻔﺔ‪ ،‬ﻭﻗﺼﺔ ﺍﳊﻀﺎﺭﺓ )ﻋﺎﱂ ﺑﻼ ﻳﻬﻮﺩ‪ ،‬ﺹ‪.(٢١ :‬‬
‫)‪ (٥‬ﻳﻨﻈﺮ‪ :‬ﻗﺼﺔ ﺍﳊﻀﺎﺭﺓ )ﺹ‪.(٣ :‬‬
‫)‪ (٦‬ﺃﻟﱪﺕ ﺃﺷﻨﻴﺘﺴﺮ‪ :‬ﻫﻮ ﻓﻴﻠﺴﻮﻑ ﺃﺧﻼﻗﻲ ﻭﻣﺮﺷﺪ ﺭﻭﺣﻲ‪ ،‬ﻭﻟﺪ ﺳﻨﺔ ‪١٨٧٥‬ﻡ‪ ،‬ﳌﺎ ﺍﻟﺘﺤﻖ ﺑﺎﳉﺎﻣﻌﺔ ﲣﺼﺺ ﰲ ﺍﻟﻔﻠـﺴﻔﺔ‬
‫ﻭﺍﻟﻼﻫﻮﺕ‪ ،‬ﰒ ﺣﺼﻞ ﻋﻠﻰ ﺍﻟﺪﻛﺘﻮﺭﺍﻩ ﰲ ﺭﺳﺎﻟﺔ ﺑﻌﻨﻮﺍﻥ‪) :‬ﻓﻠﺴﻔﺔ ﺍﻟﺪﻳﻦ ﻋﻨﺪ ﻛﻨﺖ(‪ ،‬ﺗـﻮﱃ ﺍﻟﺘـﺪﺭﻳﺲ ﰲ ﺟﺎﻣﻌﺘـﻪ‬
‫=‬
 ‫اﻟﺒﺎب اﻟﺜﺎﻟﺚ‪ :‬ﻧﻈﺮﯾﺎت اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ وﻗﻮاﻧﯿﻨﮭﺎ اﻟﻔﻠﺴﻔﯿﺔ‬
‫‪١٩١‬‬
‫ﻭﺍﳌﻌﺎﺭﻑ ﺍﻟﻌﻠﻤﻴﺔ ﻓﺤﺴﺐ‪ ،‬ﺇﳕﺎ ﺟﻮﻫﺮ ﺍﳊﻀﺎﺭﺓ ﻫﻮ »ﺍﻟﺘﻘﺪﻡ ﺍﻟﺮﻭﺣﻲ ﻟﻸﻓﺮﺍﺩ ﻭﺍﳉﻤﺎﻫﲑ ﻋﻠﻰ‬
‫ﺍﻟﺴﻮﺍﺀ«)‪.(١‬‬
‫ﻭﻳﺘﻀﺢ ﻣﻦ ﺗﻌﺮﻳﻒ ﺍﳊﻀﺎﺭﺓ ﺃ‪‬ﺎ ﻛﻴﺎﻥ ﺛﻘﺎﰲ ﳝﻴﺰ ﻛﻞ ﳎﻤﻮﻋﺔ ﻋﻦ ﺍﻷﺧﺮﻯ‪ ،‬ﻓﻬﻲ ﺃﻋﻠﻰ‬
‫ﲡﻤﻊ ﺛﻘﺎﰲ‪ ،‬ﻭﺃﻭﺳﻊ ﻣﺴﺘﻮﻯ ﻟﻠﻬﻮﻳﺔ‪ ،‬ﻭﻗﺪ ﺗﺘﻀﻤﻦ ﺍﳊﻀﺎﺭﺍﺕ ﻋﺪﺩ‪‬ﺍ ﻛﺒﲑ‪‬ﺍ ﻣﻦ ﺍﻟﻨﺎﺱ‪ ،‬ﻛﻤﺎ ﻫﻮ‬
‫ﺍﳊﺎﻝ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﻟﺼﲔ‪ ،‬ﺃﻭ ﻋﺪﺩ‪‬ﺍ ﳏﺪﻭﺩ‪‬ﺍ ﻛﻤﺎ ﻫﻮ ﺣﺎﻝ ﺳﻜﺎﻥ ﺟﺰﺭ ﺍﻟﻜﺎﺭﻳﱯ‪ ،‬ﻛﻤﺎ ﺃﻥ‬
‫ﺍﳊﻀﺎﺭﺍﺕ ﲤﺘﺰﺝ ﻭﺗﺘﺪﺍﺧﻞ‪ ،‬ﻭﻗﺪ ﺗﺘﻀﻤﻦ ﺣﻀﺎﺭﺍﺕ ﻓﺮﻋﻴﺔ‪ ،‬ﻭﻫﻲ ﺃﻳﻀ‪‬ﺎ ﺗﺰﺩﻫﺮ ﻭﺗﻨﻬﺎﺭ‪،‬‬
‫ﻭﺗﻨﻘﺴﻢ ﻭﺗﻨﺪﻣﺞ ﻭﲣﺘﻔﻲ)‪.(٢‬‬
‫ﺇﻧﻨﺎ ﻋﻨﺪﻣﺎ ﳓﺎﻭﻝ ﲢﺪﻳﺪ ﺍﻟﺒﺪﺍﻳﺔ ﺍﻟﺘﺎﺭﳜﻴﺔ ﻟﻠﺤﻀﺎﺭﺓ ﻓﻼ ﺑﺪ ﺃﻥ ﻧﺮﺑﻄﻬﺎ ﺑﺎﻟﻮﺟﻮﺩ ﺍﻹﻧﺴﺎﱐ‪،‬‬
‫ﻓﻼ ﺣﻀﺎﺭﺓ ﺑﺪﻭﻥ ﺑﺸﺮ‪ ،‬ﻭﺑﺬﻟﻚ ﻳﻜﻮﻥ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﺪﻗﻴﻖ ﻟﺒﺪﺀ ﺍﳊﻀﺎﺭﺓ ﻫﻮ ﻭﺟﻮﺩ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ‬
‫ﻫﺬﻩ ﺍﻷﺭﺽ‪ ،‬ﻓﺂﺩﻡ ‪ ‬ﻳ‪‬ﻌﺪ ﺍﳌﺆﺳﺲ ﺍﻷﻭﻝ ﻟﻠﺤﻀﺎﺭﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﻭﺇﻥ ﺍﺩﻋﻰ ﺍﻟﺒﻌﺾ ﺃﻥ ﺁﺩﻡ‬
‫‪ ‬ﻋﺎﺵ ﰲ ﻋﺼﺮ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺒﺪﺍﺋﻲ‪ ،‬ﺇﻻ ﺃﻥ ﻫﺬﺍ ﺍﻻﺩﻋﺎﺀ ﻳﺮﺩﻩ ﺍﺷﺘﻤﺎﻝ ﻣﻔﻬﻮﻡ ﺍﳊﻀﺎﺭﺓ ﻋﻠﻰ‬
‫ﺟﻮﺍﻧﺐ ﻣﺘﻌﺪﺩﺓ ﻣﻨﻬﺎ ﺍﳌﺎﺩﻱ ﺍﻟﺬﻱ ﳜﺪﻡ ﺍﳉﺴﺪ‪ ،‬ﻭﺍﻻﺟﺘﻤﺎﻋﻲ ﺍﻟﺬﻱ ﳜﺪﻡ ﺍﻟﻨﻈﺎﻡ ﻭﺍﻟﻌﺪﻝ‪،‬‬
‫ﻭﺍﳊﻖ ﻭﺍﻧﺘﺸﺎﺭ ﺍﻟﻔﻀﺎﺋﻞ‪ ،‬ﻭﺍﻟﺮﻭﺣﻲ ﺍﻟﺬﻱ ﳜﺪﻡ ﻃﻤﺄﻧﻴﻨﺔ ﺍﻟﺮﻭﺡ ﻭﺳﻜﻮ‪‬ﺎ‪ ،‬ﻭﻛﻞ ﻫﺬﻩ ﺍﳉﻮﺍﻧﺐ‬
‫ﲢﻘﻘﺖ ﰲ ﻋﺼﺮ ﺁﺩﻡ ‪ ،(٣)‬ﻓﻘﺪ ﺳﺨ‪‬ﺮ ﺍﷲ ﻟﻪ ﺍﳌﺎﺩﺓ ﻭﺃﻋﻄﺎﻩ ﺍﻟﻌﻘﻞ‪ ،‬ﻭﺃﻭﺻﻰ ﺇﻟﻴﻪ ﺑﻌﺒﺎﺩﺓ‬
‫ﺍﻟﻮﺍﺣﺪ ﺍﻷﺣﺪ‪ ،‬ﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪xw v u t s r q p o﴿ :‬‬
‫‪¬« ª © ¨ § ¦ ¥ ¤ £ ¢ ¡  ~ } | { zy‬‬
‫® ¯‪.(٤)﴾°‬‬
‫ﻓﺎﳊﻀﺎﺭﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻗﺪﳝﺔ ﻗﺪﻡ ﺍﻟﺒﺸﺮﻳﺔ‪ ،‬ﻭﺃﺯﻟﻴﺔ ﻛﺬﻟﻚ ﻣﺎ ﺩﺍﻣﺖ ﺣﻴﺎﺓ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﻭﺟﻪ‬
‫ﺍﻟﺒﺴﻴﻄﺔ‪ ،‬ﻓﺎﻹﻧﺴﺎﻥ ﻣﺪﱐ ﺑﻄﺒﻌﻪ‪ ،‬ﻭﻣﺪﻧﻴﺘﻪ ﻫﺬﻩ ﻣﻦ ﻋﻮﺍﻣﻞ ﺗﻄﻮﺭ ﺣﻀﺎﺭﺗﻪ‪ ،‬ﻫﺬﺍ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ‬

‫ﺍﻷﺻﻠﻴﺔ ﻣﺪﺭﺳ‪‬ﺎ ﻟﻠﻔﻠﺴﻔﺔ‪ ،‬ﻭﻭﺍﻋﻈﹰﺎ ﰲ ﻛﻨﻴﺴﺔ ﺍﻟﻘﺪﻳﺲ ﻧﻴﻘﻮﻻ‪ ،‬ﺗﻮﰲ ﺳـﻨﺔ ‪١٩٦٥‬ﻡ )ﻓﻠـﺴﻔﺔ ﺍﳊـﻀﺎﺭﺓ‪ ،‬ﺗـﺼﺪﻳﺮ‬
‫ﺍﻟﻜﺘﺎﺏ(‪.‬‬
‫)‪ (١‬ﻓﻠﺴﻔﺔ ﺍﳊﻀﺎﺭﺓ )ﺹ‪.(٣٤‬‬
‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻐﺮﺏ ﻭﺑﻘﻴﺔ ﺍﻟﻌﺎﱂ ﺑﲔ ﺻﺪﺍﻡ ﺍﳊﻀﺎﺭﺍﺕ ﻭﺣﻮﺍﺭﻫﺎ )‪.(١٣-١٢‬‬
‫)‪ (٣‬ﻳﻨﻈﺮ‪ :‬ﻣﱴ ﺑﺪﺃﺕ ﺍﳊﻀﺎﺭﺓ؟ ‪ ،‬ﺟﺮﻳﺪﺓ ﺍﻟﺒﻼﺩ ﺍﻟﻌﺪﺩ )‪٢٠٠١ /٥ /٢١‬ﻡ(‪.‬‬
‫)‪ (٤‬ﺍﳌﺎﺋﺪﺓ‪.(٢٩-٢٨) :‬‬
 ‫اﻟﺒﺎب اﻟﺜﺎﻟﺚ‪ :‬ﻧﻈﺮﯾﺎت اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ وﻗﻮاﻧﯿﻨﮭﺎ اﻟﻔﻠﺴﻔﯿﺔ‬
‫‪١٩٢‬‬
‫ﺑﺘﺎﺭﻳﺦ ﺍﳊﻀﺎﺭﺓ‪ ،‬ﺃﻣﺎ ﺃﻧﻮﺍﻉ ﺍﳊﻀﺎﺭﺍﺕ ﺍﻟﱵ ﺳﺎﺩﺕ ﰲ ﺍﻟﺘﺎﺭﻳﺦ ﻓﻘﺪ ﺗﻨﻮﻋﺖ ﲝﺴﺐ ﻣﻮﺍﻗﻌﻬﺎ‬
‫ﻭﺷﻌﻮ‪‬ﺎ ﻭﻋﻘﺎﺋﺪﻫﺎ‪ ،‬ﻭﻣﻦ ﺃﺷﻬﺮﻫﺎ ﻣﺎ ﻳﻠﻲ‪:‬‬
‫ﺃﻭﻻﹰ‪ :‬ﺣﻀﺎﺭﺓ ﺑﻼﺩ ﻣﺎﺑﲔ ﺍﻟﻨﻬﺮﻳﻦ‪:‬‬
‫ﲤﺜﻞ ﺣﻀﺎﺭﺓ ﺑﻼﺩ ﻣﺎ ﺑﲔ ﺍﻟﻨﻬﺮﻳﻦ ﻭﺍﺣﺪﺓ ﻣﻦ ﺃﻋﺮﻕ ﺍﳊﻀﺎﺭﺍﺕ‪ ،‬ﻭﺃﻏﻨﺎﻫﺎ ﺑﺎﳌﻨﺠﺰﺍﺕ‪ ،‬ﻳﺪﻝ‬
‫ﻋﻠﻰ ﺫﻟﻚ ﻛﺜﺮﺓ ﻣﺎ ﺧﻠﻔﺘﻪ ﻣﻦ ﺁﺛﺎﺭ ﺗﻮﺣﻲ ﺑﺄﻥ ﺍﻹﻧﺴﺎﻥ ﻭﺟﺪ ﰲ ﻫﺬﻩ ﺍﻟﺒﻘﻌﺔ ﻣﻨﺬ ﻋﺼﻮﺭ ﻣﻐﺮﻗﺔ‬
‫ﰲ ﺍﻟﻘﺪﻡ‪ ،‬ﻭﻗﺪ ﻛﺎﻧﺖ ﺳﻔﻮﺡ ﺍﳉﺒﺎﻝ ﻭﺣﻮﺽ ﺩﺟﻠﺔ ﴰﺎﻝ ﺍﻟﻌﺮﺍﻕ ﻣﺮﻛﺰ‪‬ﺍ ﻻﺳﺘﻴﻄﺎﻥ ﺍﳌﺰﺍﺭﻋﲔ‬
‫ﻭﺍﻟﺮﻋﺎﺓ ﺍﻟﺬﻳﻦ ﻋﺎﺷﻮﺍ ﰲ ﻗﺮﻯ ﺻﻐﲑﺓ ﻻ ﺗﺰﻳﺪ ﲡﻤﻌﺎ‪‬ﻢ ﻓﻴﻬﺎ ﻋﻦ ﺍﻟﻌﺸﲑﺓ‪ ،‬ﺃﻭ ﺍﻟﻘﺒﻴﻠﺔ ﺍﳌﺘﻮﺳﻄﺔ‪،‬‬
‫ﰒ ﺑﻌﺪ ﺃﻟﻔﻲ ﺳﻨﺔ ﺗﻘﺮﻳﺒ‪‬ﺎ ﻇﻬﺮ ﳎﺘﻤﻊ ﻣﻨﻈﻢ ﻳﻨﻘﺴﻢ ﺑﲔ ﺩﻭﻳﻼﺕ ﻭﻣﺪﻥ ﻣﺘﻌﺪﺩﺓ‪ ،‬ﻭﺑﺪﺃ ﰲ ﺫﻟﻚ‬
‫ﺍﻟﻌﺼﺮ ﺍﻛﺘﺸﺎﻑ ﺍﻟﻜﺘﺎﺑﺔ‪ ،‬ﻭﺗﻄﻮﺭﺕ ﻓﻴﻪ ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﻨﺤﺖ ﺑﺪﺭﺟﺔ ﻋﺎﻟﻴﺔ)‪ ،(١‬ﻭﻣﻦ ﺃﻫﻢ ﻣﺎ ﳝﻴﺰ‬
‫ﺣﻀﺎﺭﺓ ﺑﻼﺩ ﻣﺎﺑﲔ ﺍﻟﻨﻬﺮﻳﻦ ﻫﻮ ﺍﺣﺘﺮﺍﻓﻬﺎ ﻟﺴﻴﺎﺩﺓ ﺍﻟﻘﺎﻧﻮﻥ‪ ،‬ﻛﻤﺎ ﺑﺮﻉ ﺳﻜﺎ‪‬ﺎ ﺑﺎﻵﺩﺍﺏ ﺣﻴﺚ‬
‫ﺩﻭﻧﻮﺍ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻟﺮﻭﺍﺋﻊ ﺍﻷﺩﺑﻴﺔ)‪.(٢‬‬
‫ﺃﻣﺎ ﺍﳌﻼﻣﺢ ﺍﻟﺪﻳﻨﻴﺔ ﰲ ﻫﺬﻩ ﺍﳊﻀﺎﺭﺓ ﻓﻘﺪ ﲤﺜﻠﺖ ﰲ ﺗﻌﺪﺩ ﺍﻵﳍﺔ)‪.(٣‬‬
‫ﺛﺎﻧﻴ‪‬ﺎ‪ :‬ﺣﻀﺎﺭﺓ ﻭﺍﺩﻱ ﺍﻟﻨﻴﻞ )ﺍﻟﻔﺮﻋﻮﻧﻴﺔ(‪:‬‬
‫ﻟﻘﺪ ﻭﺻﻠﺖ ﺣﻀﺎﺭﺓ ﻭﺍﺩﻱ ﺍﻟﻨﻴﻞ ﺇﱃ ﻣﺮﺣﻠﺔ ﺣﻀﺎﺭﻳﺔ ﻣﺘﻄﻮﺭﺓ ﺟﺪ‪‬ﺍ‪ ،‬ﺣﻴ‪‬ﺮﺕ ﺁﺛﺎﺭﻫﺎ ﻛﺜﲑ‪‬ﺍ ﻣﻦ‬
‫ﺍﻟﻌﻠﻤﺎﺀ ﺣﱴ ﻭﻗﺘﻨﺎ ﺍﳊﺎﺿﺮ‪ ،‬ﻭﻣﻦ ﻣﻈﺎﻫﺮ ﺗﻄﻮﺭﻫﺎ ﺗﻨﻈﻴﻢ ﺍﻟﺮﻱ‪ ،‬ﺣﻴﺚ ﺍﺳﺘﻄﺎﻉ ﺳﻜﺎﻥ ﻭﺍﺩﻱ ﺍﻟﻨﻴﻞ‬
‫ﻭﻫﻢ ﺍﳌﺼﺮﻳﻮﻥ ﻣﻦ ﲢﻮﻳﻞ ﳎﺮﻯ ‪‬ﺮ ﺍﻟﻨﻴﻞ ﳓﻮ ﺍﻟﺪﻟﺘﺎ ﲝﻴﺚ ﻭﻓﹼﺮﺕ ﺃﺭﺍﺿﻲ‪ ‬ﺯﺭﺍﻋﻴﺔ ﺃﻛﱪ ﻭﺃﺿﺨﻢ؛ ﳑﺎ‬
‫ﺟﻌﻞ ﳍﺬﺍ ﺍﻟﻨﻬﺮ ﺑﺎﻟﻎ ﺍﻷﺛﺮ ﰲ ﺣﻴﺎ‪‬ﻢ ﺑﺸﻜﻞ ﻋﺎﻡ ﻟﺪﺭﺟﺔ ﺃ‪‬ﻢ ﺍﲣﺬﻭﻩ ﺁﳍﺔ ﺗﻌﺒﺪ‪ ،‬ﻭﻣﻦ ﻣﻈﺎﻫﺮ ﲤﻴﺰ‬
‫ﺣﻀﺎﺭﺓ ﻭﺍﺩﻱ ﺍﻟﻨﻴﻞ ﺑﻨﺎﺀ ﺍﻷﻫﺮﺍﻣﺎﺕ ﺍﻟﱵ ﺑﻘﻴﺖ ﺷﺎﻫﺪ‪‬ﺍ ﺣﱴ ﺍﻟﻴﻮﻡ ﻋﻠﻰ ﺣﻘﻴﻘﺔ ﻭﺟﻮﺩ ﻫﺬﻩ ﺍﳊﻀﺎﺭﺓ‪،‬‬
‫ﻭﻛﺬﻟﻚ ﲤﻴﺰﺕ ﺑﺎﻟﻌﻨﺎﻳﺔ ﺍﻟﻔﺎﺋﻘﺔ ﺑﺎﻟﻄﺐ ﺣﻴﺚ ﺍﺯﺩﻫﺮﺕ ﺻﻨﺎﻋﺔ ﺍﻷﺩﻭﻳﺔ ﻭﺗﻔﺮ‪‬ﻋﺖ ﺧﺼﺎﺋﺺ ﺍﻟﻄﺐ ﰲ‬
‫ﺷﱴ ﺍﻟﻔﺮﻭﻉ‪ ،‬ﻛﺬﻟﻚ ﺍﺧﺘﺮﻉ ﺳﻜﺎﻥ ﻭﺍﺩﻱ ﺍﻟﻨﻴﻞ ﻭﻫﻢ ﺍﳌﺼﺮﻳﻮﻥ )ﻭﺭﻕ ﺍﻟﱪﺩﻱ(‪ ،‬ﻭﻫﻮ ﻣﺎﺩﺓ ﺗﺼﻨﻊ‬
‫ﻣﻦ ﻟﺐ ﺍﻟﺴﻴﻘﺎﻥ ﺍﻟﻄﻮﻳﻠﺔ ﻟﻨﺒﺎﺕ ﺍﻟﱪﺩﻱ‪ ،‬ﳑﺎ ﳚﻌﻠﻪ ﺻﺎﳊﹰﺎ ﻟﻠﻜﺘﺎﺑﺔ‪.‬‬

‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺗﺎﺭﻳﺦ ﺍﳊﻀﺎﺭﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ )‪.(٧٥-٧٣‬‬

‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ )ﺹ‪.(٨١ :‬‬
‫)‪ (٣‬ﻳﻨﻈﺮ‪ :‬ﻣﻮﺳﻮﻋﺔ ﺍﳊﻀﺎﺭﺍﺕ ﺍﻟﻘﺪﳝﺔ ﻭﺍﳊﺪﻳﺜﺔ ﻭﺗﺎﺭﻳﺦ ﺍﻷﻣﻢ )ﺹ‪.(١٤٤ :‬‬
 ‫اﻟﺒﺎب اﻟﺜﺎﻟﺚ‪ :‬ﻧﻈﺮﯾﺎت اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ وﻗﻮاﻧﯿﻨﮭﺎ اﻟﻔﻠﺴﻔﯿﺔ‬
‫‪١٩٣‬‬
‫ﺃﻣﺎ ﺍﻻﻋﺘﻘﺎﺩ ﺍﻟﺪﻳﲏ ﺍﻟﺴﺎﺋﺪ ﰲ ﻫﺬﻩ ﺍﳊﻀﺎﺭﺓ ﻓﻘﺪ ﻛﺎﻥ ﺍﻟﺸﺮﻙ ﻭﻋﺒﺎﺩﺓ ﺍﻟﻄﺒﻴﻌﺔ‪ ،‬ﻛﻤﺎ‬
‫ﺭﺍﺟﺖ ﺍﻟﻜﻬﺎﻧﺔ‪ ،‬ﻭﺍﻻﻋﺘﻘﺎﺩ ﺑﺎﳊﻴﺎﺓ ﺍﻷﺧﺮﻯ ﺑﻌﺪ ﺍﳌﻮﺕ ﺍﻟﺬﻱ ﺩﻓﻌﻬﻢ ﺇﱃ ﺑﻨﺎﺀ ﺍﻷﻫﺮﺍﻣﺎﺕ‬
‫ﻭﺍﻷﺿﺮﺣﺔ)‪.(١‬‬
‫ﺛﺎﻟﺜﹰﺎ‪ :‬ﺣﻀﺎﺭﺓ ﺑﻼﺩ ﺍﻟﺸﺎﻡ‪:‬‬
‫ﻟﻘﺪ ﺃﺳﻬﻤﺖ ﺣﻀﺎﺭﺓ ﺑﻼﺩ ﺍﻟﺸﺎﻡ ﲟﻨﺠﺰﺍﺕ ﻣﺎﺩﻳﺔ ﻭﻣﻌﻨﻮﻳﺔ ﲤﻴﺰﺕ ‪‬ﺎ‪ ،‬ﻭﻣﻦ ﻫﺬﻩ ﺍﳌﻨﺠﺰﺍﺕ‬
‫ﺍﺧﺘﺮﺍﻉ ﺍﻟﻜﺘﺎﺑﺔ ﻭﺍﳊﺮﻭﻑ ﺍﻷﲜﺪﻳﺔ‪ ،‬ﻭﺗﻘﺪﻣﻬﺎ ﺍﻟﺘﺪﺭﳚﻲ ﺍﻟﺬﻱ ﺳﺎﻫﻢ ﰲ ﺍﻟﺘﻄﻮﺭ ﺍﻻﺟﺘﻤﺎﻋﻲ‬
‫ﻭﺍﻟﺜﻘﺎﰲ‪ ،‬ﻭﻛﺬﻟﻚ ﻣﻦ ﻣﻨﺠﺰﺍ‪‬ﺎ ﻗﻴﺎﻡ ﺍﳊﺮﻛﺔ ﺍﻟﺘﺠﺎﺭﻳﺔ ﻭﺍﺯﺩﻫﺎﺭﻫﺎ؛ ﳑﺎ ﺟﻌﻠﻬﺎ ﻭﺳﻴﻄﹰﺎ ﺑﲔ‬
‫ﺍﳊﻀﺎﺭﺍﺕ‪ ،‬ﻭﺳﺎﻋﺪ ﻋﻠﻰ ﻗﻴﺎﻡ ﺍﻟﺘﺠﺎﺭﺓ ﲤﻴﺰ ﺍﳌﻮﻗﻊ ﺍﳉﻐﺮﺍﰲ‪ ،‬ﻭﻭﺟﻮﺩ ﻃﺮﻕ ﺑﺮﻳﺔ ﻭﲝﺮﻳﺔ‪،‬‬
‫ﻭﻭﺟﻮﺩ ﻗﻮﺓ ﺃﻣﻨﻴﺔ ﺗﻀﻤﻦ ﺳﻼﻣﺔ ﺍﻟﺒﻀﺎﺋﻊ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺑﻼﺩ ﺍﻟﺸﺎﻡ ﺗﻌﺪ ﻣﻬﺪ‪‬ﺍ ﻟﺪﻳﺎﻧﺎﺕ ﺍﻟﺘﻮﺣﻴﺪ‬
‫ﺍﻷﻭﱃ ﰲ ﺣﲔ ﺑﻘﻲ ﺍﻟﻌﺎﱂ ﺍﶈﻴﻂ ‪‬ﺎ ﻭﺛﻨﻴ‪‬ﺎ‪ ،‬ﻭﺗﻌﻮﺩ ﺑﺪﺍﻳﺎﺕ ﺍﻟﺘﻮﺣﻴﺪ ﰲ ﺑﻼﺩ ﺍﻟﺸﺎﻡ ﺇﱃ ﻫﺠﺮﺓ ﻧﱯ‬
‫ﺍﷲ ﺇﺑﺮﺍﻫﻴﻢ ‪ ‬ﺇﻟﻴﻬﺎ ﻓﺮﺍﺭ‪‬ﺍ ﺑﺪﻳﻨﻪ ﻣﻦ ﺑﻼﺩ ﻗﻮﻣﻪ)‪.(٢‬‬
‫ﺭﺍﺑﻌ‪‬ﺎ‪ :‬ﺍﳊﻀﺎﺭﺓ ﺍﻟﻴﻮﻧﺎﻧﻴﺔ‪:‬‬
‫ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﻴﻮﻧﺎﱐ ﻫﻮ ﺳﺠﻞ ﻟﻠﻤﺪﻥ ﺍﳌﺴﺘﻘﻠﺔ ﺍﳌﺘﻨﺎﺛﺮﺓ ﰲ ﺃﺭﺟﺎﺀ ﺟﺰﺭ ﻭﺷﻮﺍﻃﺊ ﺍﻟﺒﺤﺮ ﺍﻷﺑﻴﺾ‬
‫ﺍﳌﺘﻮﺳﻂ‪ ،‬ﻭﲤﻴﺰﺕ ﺑﺎﻟﻌﺪﻳﺪ ﻣﻦ ﺍﳌﻤﻴﺰﺍﺕ ﺍﻟﱵ ﲤﻴﺰﻫﺎ ﻋﻦ ﻏﲑﻫﺎ‪ ،‬ﻭﻣﻦ ﺃﻫﻢ ﻫﺬﻩ ﺍﳌﻤﻴﺰﺍﺕ ﺍﻟﻨﻈﺎﻡ‬
‫ﺍﻟﺴﻴﺎﺳﻲ ﺍﻟﻘﺎﺋﻢ ﻋﻠﻰ ﺩﻭﻟﺔ ﺍﳌﺪﻳﻨﺔ ﺣﻴﺚ ﺗﻌﲏ ﻟﺪﻯ ﺍﻟﻴﻮﻧﺎﻧﻴﲔ ﺗﻮﻃﲔ ﺍﻟﺸﻌﺐ ﺣﻮﻝ ﺍﻷﻣﻮﺭ‬
‫ﺍﳉﻮﻫﺮﻳﺔ ﳊﻴﺎﺓ ﺍﳌﻮﺍﻃﻦ ﻭﺍﻟﱵ ﻻ ﻏﲎ ﻟﻪ ﻋﻨﻬﺎ)‪ ،(٣‬ﺃﻱ ﺗﻮﻃﲔ ﺍﻟﺸﻌﺐ ﰲ ﻣﺪﻥ ﻫﻲ ﲝﺪ ﺫﺍ‪‬ﺎ‬
‫ﺩﻭﻟﺔ ﰲ ﺣﻜﻤﻬﺎ ﺍﻟﺴﻴﺎﺳﻲ ﻭﺍﻻﺟﺘﻤﺎﻋﻲ‪ ،‬ﻓﻤﻦ ﻳﻌﺶ ﺧﺎﺭﺝ ﻫﺬﻩ ﺍﳌﺪﻥ ﻳﺒﻖ‪ ‬ﻣﺸﺘﺘ‪‬ﺎ ﻣﻨﻌﺰﻻﹰ ﻻ‬
‫ﻳﺴﺘﻄﻴﻊ ﻟﻌﺐ ﺩﻭﺭ ﺳﻴﺎﺳﻲ ﺃﻭ ﻋﺴﻜﺮﻱ‪.‬‬
‫ﻭﺩﻭﻟﺔ ﺍﳌﺪﻳﻨﺔ ﳍﺎ ﻣﻦ ﺍﳋﺼﻮﺻﻴﺔ ﻣﺎ ﳚﻌﻠﻬﺎ ﺗﺘﺨﺬ ﺁﳍﺔ ﺧﺎﺻﺔ ‪‬ﺎ ﻋﻦ ﻏﲑﻫﺎ ﻣﻦ ﺍﳌﺪﻥ‪،‬‬
‫ﻓﻴﻜﻮﻥ ﻟﻜﻞ ﻣﺪﻳﻨﺔ ﻃﻘﻮﺱ ﺩﻳﻨﻴﺔ ﳐﺘﻠﻔﺔ ﻋﻦ ﻏﲑﻫﺎ‪ ،‬ﻛﺬﻟﻚ ﻳﻘﻮﻡ ﺍﻟﻨﻈﺎﻡ ﺍﻟﺴﻴﺎﺳﻲ ﰲ ﺍﳊﻀﺎﺭﺓ‬
‫ﺍﻟﻴﻮﻧﺎﻧﻴﺔ ﻋﻠﻰ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ ﺍﻟﱵ ﻫﻲ ﺷﻜﻞ ﻣﻦ ﺃﺷﻜﺎﻝ ﺍﳊﻜﻢ‪ ،‬ﻭﺗﻌﲏ ﺣﻜﻢ ﺍﻟﺸﻌﺐ ﺍﻟﻘﺎﺋﻢ ﻋﻠﻰ‬

‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﻣﻮﺳﻮﻋﺔ ﺍﳊﻀﺎﺭﺍﺕ ﺍﻟﻘﺪﳝﺔ ﻭﺍﳊﺪﻳﺜﺔ ﻭﺗﺎﺭﻳﺦ ﺍﻷﻣﻢ )‪ ،(٢٠٨-٢٠٧‬ﺗﺎﺭﻳﺦ ﺍﳊﻀﺎﺭﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ )‪.(٩٣-٨٧‬‬
‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﺗﺎﺭﻳﺦ ﺍﳊﻀﺎﺭﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ )‪.(٩٨-٩٤‬‬
‫)‪ (٣‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ )‪.(١١٠-١٠٦‬‬
 ‫اﻟﺒﺎب اﻟﺜﺎﻟﺚ‪ :‬ﻧﻈﺮﯾﺎت اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ وﻗﻮاﻧﯿﻨﮭﺎ اﻟﻔﻠﺴﻔﯿﺔ‬
‫‪١٩٤‬‬
‫ﺩﻋﺎﺋﻢ ﺣﺮﻳﺔ ﺍﻟﻔﺮﺩ‪ ،‬ﻭﺍﳌﺴﺎﻭﺍﺓ ﺑﲔ ﺍﻷﻓﺮﺍﺩ‪ ،‬ﻛﺬﻟﻚ ﺍﺷﺘﻬﺮﺕ ﺍﳊﻀﺎﺭﺓ ﺍﻟﻴﻮﻧﺎﻧﻴﺔ ﺑﺎﻟﻔﻨﻮﻥ‬
‫ﻭﺍﻟﻔﻠﺴﻔﺔ)‪.(١‬‬
‫ﺧﺎﻣﺴ‪‬ﺎ‪ :‬ﺍﳊﻀﺎﺭﺓ ﺍﻟﺮﻭﻣﺎﻧﻴﺔ‪:‬‬
‫ﻳﻨﺘﻤﻲ ﺍﻟﺸﻌﺐ ﰲ ﺍﳊﻀﺎﺭﺓ ﺍﻟﺮﻭﻣﺎﻧﻴﺔ ﺇﱃ ﺃﺻﻮﻝ ﳐﺘﻠﻔﺔ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻣﺘﺤﺪ ﰲ ﺍﻟﻐﺮﺽ؛ ﳑﺎ‬
‫ﺟﻌﻠﻪ ﻳﻨﺘﺞ ﺣﻀﺎﺭﺓ ﺃﺳﻬﻤﺖ ﰲ ﺑﻨﺎﺀ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﺗﻄﻮﺭﻫﺎ‪ ،‬ﻭﻗﺪ ﻛﺎﻥ ﺍ‪‬ﺘﻤﻊ ﺍﻟﺮﻭﻣﺎﱐ ﻃﺒﻘﻴ‪‬ﺎ‬
‫ﺍﻧﻌﺰﺍﻟﻴ‪‬ﺎ‪ ،‬ﻭﻧﻈﺎﻡ ﺍﳊﻜﻢ ﻓﻴﻪ ﻣﻠﻜﻲ‪ ،‬ﻓﺎﳌﹶﻠِﻚ ﻫﻮ ﺍﻟﺴﻠﻄﺔ ﺍﻟﺘﻨﻔﻴﺬﻳﺔ ﻏﲑ ﺍﶈﺪﺩﺓ‪ ،‬ﻭﲤﻴﺰﺕ ﺍﳊﻀﺎﺭﺓ‬
‫ﺍﻟﺮﻭﻣﺎﻧﻴﺔ ﺑﺈﳒﺎﺯﺍﺕ ﻣﺘﻌﺪﺩﺓ ﻣﻨﻬﺎ ﺗﻄﻮﺭ ﺍﳌﻮﺍﺻﻼﺕ‪ ،‬ﻓﻘﺪ ﺍﻫﺘﻢ ﺍﻟﺮﻭﻣﺎﻥ ﺑﺘﻌﺒﻴﺪ ﺍﻟﻄﺮﻕ ﻭﺍﻻﻫﺘﻤﺎﻡ‬
‫‪‬ﺎ ﻭﺫﻟﻚ ﻟﺘﺤﻘﻴﻖ ﺃﻫﺪﺍﻑ ﻋﺴﻜﺮﻳﺔ‪ ،‬ﻭﺇﺩﺍﺭﻳﺔ‪ ،‬ﻭﺳﻴﺎﺳﻴﺔ‪ ،‬ﻭﺍﻗﺘﺼﺎﺩﻳﺔ‪ ،‬ﺃﻣﺎ ﺍﳌﻌﺘﻘﺪﺍﺕ ﺍﻟﺪﻳﻨﻴﺔ‬
‫ﺍﻟﺴﺎﺋﺪﺓ ﻓﺘﻤﺜﻠﺖ ﰲ ﺍﻋﺘﻘﺎﺩﺍﺕ ﺑﻮﺟﻮﺩ ﺑﻌﺾ ﺍﻟﻘﻮﻯ ﺍﳋﻔﻴﺔ ﺍﻟﱵ ﺗﺘﺤﻜﻢ ﲝﻴﺎﺓ ﺍﻟﺒﺸﺮ ﰲ ﺃﺩﻕ‬
‫ﺗﻔﺎﺻﻴﻠﻬﺎ)‪.(٢‬‬
‫ﺳﺎﺩﺳ‪‬ﺎ‪ :‬ﺍﳊﻀﺎﺭﺓ ﺍﻟﺼﻴﻨﻴﺔ‪:‬‬
‫ﻛﺎﻧﺖ ﺑﺪﺍﻳﺔ ﺍﻟﻮﺟﻮﺩ ﺍﻟﺒﺸﺮﻱ ﰲ ﺍﻟﺼﲔ ﰲ ﺣﻮﺍﱄ ﻋﺎﻡ ‪ ١٢‬ﻕ‪ .‬ﻡ‪ ،‬ﺃﻣﺎ ﺍﻟﻜﺜﺎﻓﺔ ﺍﻟﺴﻜﺎﻧﻴﺔ‬
‫ﰲ ﺃﺭﺽ ﺍﻟﺼﲔ ﻭﺍﳊﻀﺎﺭﺓ ﺍﻟﱵ ﺗﺮﻛﺖ ﺁﺛﺎﺭﻫﺎ ﻓﻘﺪ ﻛﺎﻧﺖ ﻣﻊ ﺍﻟﻌﺎﻡ ‪٢٥٠٠‬ﻕ‪ .‬ﻡ‪ ،‬ﺣﻴﺚ ﺑﺮﺯﺕ‬
‫ﺁﻻﻑ ﺍﻟﻘﺮﻯ ﻭﺍﻟﺘﺠﻤﻌﺎﺕ ﺍﻟﺴﻜﺎﻧﻴﺔ ﰲ ﺍﺟﺘﻤﺎﻋﺎﺕ ﺗﻌﺘﻤﺪ ﺍﻟﺮﻋﻲ ﻭﺍﻟﺰﺭﺍﻋﺔ‪ ،‬ﻭﺃﺑﺮﺯ ﻣﻼﻣﺢ ﻫﺬﺍ‬
‫ﺍﻟﻌﻬﺪ ﻫﻮ ﻭﺿﻊ ﺍﻟﺘﺸﺮﻳﻌﺎﺕ ﻭﺍﻟﻘﻮﺍﻧﲔ‪ ،‬ﻭﺍﺷﺘﻬﺮﺕ ﰲ ﻫﺬﻩ ﺍﳊﻘﺒﺔ ﺍﳌﺪﺍﺭﺱ ﺍﻟﻔﻠﺴﻔﻴﺔ ﻭﻣﺮﺍﻛﺰ‬
‫ﺍﻟﻌﻠﻮﻡ‪ ،‬ﻭﺃﺻﻞ ﺍﻟﻜﺎﺋﻨﺎﺕ ﻋﻨﺪ ﺍﻟﺼﻴﻨﻴﲔ ﻳﺮﺟﻊ ﺇﱃ ﻋﻨﺎﺻﺮ ﲬﺴﺔ ﻫﻲ‪ :‬ﺍﳌﺎﺀ‪ ،‬ﻭﺍﻟﺘﺮﺑﺔ‪ ،‬ﻭﺍﻟﻨﺎﺭ‪،‬‬
‫ﻭﺍﳌﻌﺪﻥ‪ ،‬ﻭﺍﳋﺸﺐ‪ ،‬ﻭﺍﳉﺎﻧﺐ ﺍﳌﺎﻭﺭﺍﺋﻲ ﺍﻟﻮﺣﻴﺪ ﺍﻟﺬﻱ ﺍﻫﺘﻤﻮﺍ ﺑﻪ ﻫﻮ ﻧﻈﺮﻳﺔ ﺍﻟﻘﻮﺗﲔ ﺍﻷﺳﺎﺳﻴﺘﲔ‪،‬‬
‫ﻭﳘﺎ ﺍﻟﲔ ﻭﺍﻟﻴﺎﻧﺞ‪ ،‬ﻭﻗﺪ ﻇﻬﺮ ﻫﺬﺍﻥ ﺍﳌﺼﻄﻠﺤﺎﻥ ﰲ ﺍﻟﻘﺮﻥ ﺍﻟﺮﺍﺑﻊ ﻗﺒﻞ ﺍﳌﻴﻼﺩ‪ ،‬ﻭﺍﻟﻴﺎﻧﺞ ﳛﺘﻮﻱ‬
‫ﻋﻨﺼﺮ ﺍﻟﺬﻛﻮﺭﺓ ﻭﻫﻮ ﻋﻨﺼﺮ ﺇﳚﺎﰊ ﻣﻨﺘﺞ ﻭﻓﻌﺎﻝ‪ ،‬ﺃﻣﺎ ﺍﻟﲔ ﻓﻴﺤﺘﻮﻱ ﻋﻨﺼﺮ ﺍﻷﻧﻮﺛﺔ‪ ،‬ﻭﻫﻮ ﻋﻨﺼﺮ‬
‫ﺳﻠﱯ ﻟﺼﻴﻖ ﺑﺎﻷﺭﺿﻴﺎﺕ‪ ،‬ﻭﻣﻦ ﻳﺮﺍﺟﻊ ﺍﻟﻔﻠﺴﻔﺔ ﺍﻟﺼﻴﻨﻴﺔ ﰲ ﻣﻌﻈﻢ ﻣﺪﺍﺭﺳﻬﺎ ﻳﺴﺘﻨﺘﺞ ﺃ‪‬ﺎ ﺩﻋﺖ‬

‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺗﺎﺭﻳﺦ ﺍﳊﻀﺎﺭﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ )‪.(١١٠-١٠٦‬‬

‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﻣﻮﺳﻮﻋﺔ ﺍﳊﻀﺎﺭﺍﺕ ﺍﻟﻘﺪﳝﺔ ﻭﺍﳊﺪﻳﺜﺔ ﻭﺗﺎﺭﻳﺦ ﺍﻷﻣﻢ )‪ ،(٣٦١ - ٣٥٧‬ﺗﺎﺭﻳﺦ ﺍﳊـﻀﺎﺭﺓ ﺍﻹﻧـﺴﺎﻧﻴﺔ )‪-١٢٠‬‬
‫‪.(١٢٥‬‬
 ‫اﻟﺒﺎب اﻟﺜﺎﻟﺚ‪ :‬ﻧﻈﺮﯾﺎت اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ وﻗﻮاﻧﯿﻨﮭﺎ اﻟﻔﻠﺴﻔﯿﺔ‬
‫‪١٩٥‬‬
‫ﺇﱃ ﺍﳊﺮﻳﺔ‪ ،‬ﻭﺃﻥ ﻳﺘﺨﻠﻰ ﺍﻹﻧﺴﺎﻥ ﻋﻦ ﺍﳌﻄﺎﻟﺐ ﺍﻟﺪﻧﻴﻮﻳﺔ)‪.(١‬‬
‫ﺳﺎﺑﻌ‪‬ﺎ‪ :‬ﺍﳊﻀﺎﺭﺓ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ‪:‬‬
‫ﻟﻘﺪ ﺟﺎﺀ ﺍﻹﺳﻼﻡ ﻓﺄﺧﺮﺝ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻣﻦ ﻇﻠﻤﺎﺕ ﺍﻟﺸﺮﻙ ﺇﱃ ﻧﻮﺭ ﺍﳍﺪﺍﻳﺔ‪ ،‬ﻭﺣﻮ‪‬ﻝ ﺍﳊﻀﺎﺭﺓ‬
‫ﺇﱃ ﻣﺴﺎﺭﺍﺕ ﻣﺘﻄﻮﺭﺓ ﰲ ﺷﱴ ﺍ‪‬ﺎﻻﺕ‪ ،‬ﺍﻟﺪﻳﻨﻴﺔ‪ ،‬ﻭﺍﻟﺴﻴﺎﺳﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﺍﻻﻗﺘﺼﺎﺩﻳﺔ‪،‬‬
‫ﻭﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﻓﻜﺎﻧﺖ ﺍﳊﻀﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺃﻭﻝ ﺣﻀﺎﺭﺓ ﺗﺪﻋﻮ ﺇﱃ ﺣﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﻭﺍﳌﺴﺎﻭﺍﺓ‪،‬‬
‫ﻭﲢﺮﱘ ﺍﻟﻈﻠﻢ ﻭﺍﻻﺿﻄﻬﺎﺩ‪ ،‬ﻓﺄﳒﺰﺕ ﰲ ﻓﺘﺮﺓ ﻗﺼﲑﺓ ﺟﺪ‪‬ﺍ ﻣﺎ ﻋﺠﺰﺕ ﻋﻦ ﺇﳒﺎﺯﻩ ﺑﻘﻴﺔ‬
‫ﺍﳊﻀﺎﺭﺍﺕ‪.‬‬
‫ﻭﺍﺭﺗﺒﻄﺖ ﺍﳊﻀﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺑﺎﻟﻌﺮﺑﻴﺔ ﺍﺭﺗﺒﺎﻃﹰﺎ ﻭﺛﻴﻘﹰﺎ‪ ،‬ﻓﺎﻟﻌﺮﺑﻴﺔ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺤﺎﺿﺮﺓ ﺍﻹﺳﻼﻣﻴﺔ‬
‫ﺗﻌﺪ‪ ‬ﻣﺎﺩﺓ ﺍﻹﺳﻼﻡ‪ ،‬ﻓﺒﻬﺎ ﻧﺰﻝ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻣﻦ ﺃﻫﻠﻬﺎ ﺍﺻﻄﻔﻰ ﺍﷲ ﺧﲑ ﺍﻟﺒﺸﺮ‪ -‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ‬
‫ﻭﺍﻟﺴﻼﻡ ‪ ،-‬ﻭﻗﺪ ﻛﺎﻥ ﻟﻠﻌﺮﺏ ﻗﺒﻞ ﺍﻹﺳﻼﻡ ﺇﺳﻬﺎﻣﺎﺕ ﻻ ﺗﻨﻜﺮ ﰲ ﺗﻜﻮﻳﻦ ﺍﳊﻀﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ‪،‬‬
‫ﻛﺄﻧﻮﺍﻉ ﺍﻟﻌﻠﻮﻡ ﻭﺍﻟﻔﻨﻮﻥ ﰲ ﺍﻟﺸﻌﺮ ﻭﺍﻷﻣﺜﺎﻝ ﻭﺍﳊِﻜﹶﻢ‪ ،‬ﻭﺍﻟﻘﺼﺺ‪ ،‬ﻭﺍﳋﻄﺎﺑﺔ‪ ،‬ﻭﻋﻠﻢ ﺍﻟﻨﺠﻮﻡ‪،‬‬
‫ﻭﺍﻟﻄﺐ‪ ،‬ﻭﺍﻟﻔﺮﺍﺳﺔ‪ ،‬ﺇﻻ ﺃﻥ ﺃﻋﻈﻢ ﻣﻜﻮﻧﲔ ﻟﻠﺤﻀﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ ﳘﺎ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﺍﻟﻠﺬﻳﻦِ ﺟﺎﺀ‬
‫‪‬ﻤﺎ ﻭﺣﻲ ﺍﻹﺳﻼﻡ ﻭﺭﺳﺎﻟﺘﻪ ﺍﳋﺎﻟﺪﺓ ﺍﻟﱵ ﺟﺎﺀﺕ ﻟﻠﺜﻘﻠﲔ‪ ،‬ﻭﻟﻌﻤﻮﻡ ﺍﻟﺒﺸﺮ ﻋﻠﻰ ﺍﺧﺘﻼﻑ ﻟﻐﺎ‪‬ﻢ‬
‫ﻭﺃﺟﻨﺎﺳﻬﻢ ﻭﺃﻟﻮﺍ‪‬ﻢ‪ ،‬ﻭﻓﻴﻬﻤﺎ ﺃﻫﻢ ﻣﻘﻮﻣﺎﺕ ﺍﳊﻀﺎﺭﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻣﻦ ﺩﻋﻮﺓ ﺇﱃ ﺍﻟﺘﻔﻜﺮ ﻭﺍﻟﺘﺄﻣﻞ‪،‬‬
‫ﻭﺍﻟﺒﺤﺚ ﻭﺍﻟﻌﻠﻢ‪ ،‬ﻭﺩﻟﻴﻞ ﺫﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ،(٢)﴾3 2 1 0﴿ :‬ﻭﻳﻘﻮﻝ ﺳﺒﺤﺎﻧﻪ‪Ú﴿ :‬‬
‫‪ ،(٣)﴾ç æ å ä ãâ á à ß Þ Ý Ü Û‬ﻭﻣﻨﺬ ﺍﻟﺰﻣﻦ ﺍﳌﺒﻜﺮ ﻟﻨﺸﺄﺓ‬
‫ﺍﳊﻀﺎﺭﺓ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺍﻧﺸﻐﻞ ﺍﻟﻌﺮﺏ ﺍﳌﺴﻠﻤﻮﻥ ﺑﻮﺿﻊ ﺃﺳﺲ ﺛﻘﺎﻓﺔ ﻋﺮﺑﻴﺔ ﺇﺳﻼﻣﻴﺔ‪،‬‬
‫ﻓﻈﻬﺮﺕ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳌﺘﻤﺜﻠﺔ ﰲ ﺍﻟﻘﺮﺍﺀﺍﺕ ﻭﺍﻟﺘﻔﺴﲑ‪ ،‬ﻭﺍﻟﻔﺮﺍﺋﺾ‪ ،‬ﻭﺍﳊﺪﻳﺚ‪ ،‬ﻭﺍﻟﻔﻘﻪ‪،‬‬
‫ﻭﺍﻟﻠﻐﺔ‪ ،‬ﻭﺍﻷﺧﺒﺎﺭ‪ ،‬ﻭﺍﻷﻧﺴﺎﺏ‪ ،‬ﻭﺍﻟﻄﺐ‪ ،‬ﻭﺍﳉﱪ‪ ،‬ﻭﺍﻟﻜﻴﻤﻴﺎﺀ‪ ،‬ﻭﺍﻟﻔﻠﻚ… ﻭﻏﲑﻫﺎ)‪.(٤‬‬

‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﻣﻮﺳﻮﻋﺔ ﺍﳊﻀﺎﺭﺍﺕ ﺍﻟﻘﺪﳝﺔ )‪.(٢٦٦ -٢٦٤‬‬

‫)‪ (٢‬ﻃﻪ‪.(١٤) :‬‬
‫)‪ (٣‬ﺍ‪‬ﺎﺩﻟﺔ‪.(١١) :‬‬
‫)‪ (٤‬ﻳﻨﻈﺮ‪ :‬ﺗﺎﺭﻳﺦ ﺍﳊﻀﺎﺭﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ )ﺹ‪.(١٣٠:‬‬
 ‫اﻟﺒﺎب اﻟﺜﺎﻟﺚ‪ :‬ﻧﻈﺮﯾﺎت اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ وﻗﻮاﻧﯿﻨﮭﺎ اﻟﻔﻠﺴﻔﯿﺔ‬
‫‪١٩٦‬‬
‫ﺍﻟﻤﺒﺤﺙ ﺍﻟﺜﺎﻨﻲ‪ :‬ﻤﻔﻬﻭﻡ ﻨﻅﺭﻴﺔ ﺼﺩﺍﻡ ﺍﻟﺤﻀﺎﺭﺍﺕ‪ ،‬ﻭﺤﻘﻴﻘﺘﻬﺎ‪:‬‬
‫ﺑﻌﺪ ‪‬ﺎﻳﺔ ﺍﳊﺮﺏ ﺍﻟﺒﺎﺭﺩﺓ)‪ (١‬ﰲ ﺃﻭﺍﺋﻞ ﺍﻟﺘﺴﻌﻴﻨﺎﺕ‪ ،‬ﺩﺃﺏ ﻋﺪﺩ ﻣﻦ ﺍﳌﻔﻜﺮﻳﻦ ﺇﱃ ﺍﻟﺘﻨﻈﲑ ﺣﻮﻝ‬
‫ﺍﳌﺴﺘﻘﺒﻞ ﻭﺃﺣﻮﺍﻝ ﺍﻟﺴﻴﺎﺳﺎﺕ ﺍﻟﺪﻭﻟﻴﺔ‪ ،‬ﺍﻟﱵ ﺗﺮﺳﻢ ﺻﻮﺭﺓ ﲢﺪﺩ ﺍﻟﻀﻮﺍﺑﻂ ﺍﻻﺳﺘﺮﺍﺗﻴﺠﻴﺔ‬
‫ﻭﺍﻟﻌﺴﻜﺮﻳﺔ ﻟﻠﻤﺮﺣﻠﺔ ﺍﻟﻘﺎﺩﻣﺔ‪ ،‬ﻭﻗﺪ ﺑﺮﺯ ﻣﻦ ﻫﺬﻩ ﺍﻟﺘﻨﻈﲑﺍﺕ ﺃﻃﺮﻭﺣﺔ‪) ،‬ﺻﺪﺍﻡ ﺍﳊﻀﺎﺭﺍﺕ(‬
‫ﻟﻠﱪﻭﻓﻴﺴﻮﺭ‪ :‬ﺻﺎﻣﻮﻳﻞ ﻫﻨﺘﺠﻮﻥ‪.‬‬
‫ﻣﻦ ﻫﻮ ﺻﺎﻣﻮﻳﻞ ﻫﻨﺘﺠﻮﻥ ﺻﺎﺣﺐ ﻧﻈﺮﻳﺔ )ﺻﺪﺍﻡ ﺍﳊﻀﺎﺭﺍﺕ(؟‪:‬‬
‫ﻫﻮ ﺑﺮﻭﻓﻴﺴﻮﺭ ﺃﻣﺮﻳﻜﻲ ﻣﻦ ﺃﺻﻞ ﻳﻬﻮﺩﻱ‪ ،‬ﲣﺮ‪‬ﺝ ﻣﻦ ﺟﺎﻣﻌﺔ ﺷﻴﻜﺎﻏﻮ ﻭﻫﺎﺭﻓﺮﺩ‪ ،‬ﻭﻫﻮ ﺃﺣﺪ‬
‫ﺭﻭ‪‬ﺍﺩ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺴﻴﺎﺳﻴﺔ ﺍﳌﻘﺎﺭﻧﺔ‪ ،‬ﻋﻤﻞ ﻣﺴﺘﺸﺎﺭ‪‬ﺍ ﺃﻭ ﳏﺎﻓﻈﹰﺎ ﺟﺪﻳﺪ‪‬ﺍ ﳌﺨﺘﻠﻒ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﲔ‪ ،‬ﻭﻛﺎﻥ‬
‫ﻋﻀﻮ‪‬ﺍ ﰲ ﳎﻠﺲ ﺍﻟﻌﻼﻗﺎﺕ ﺍﳋﺎﺭﺟﻴﺔ ﻟﻠﺠﻨﺔ ﺍﻟﺜﻼﺛﻴﺔ‪ ،‬ﻭﺗﺮﺃﺱ ﺍﳉﻤﻌﻴﺔ ﺍﻷﻣﺮﻳﻜﻴﺔ ﻟﻠﻌﻠﻮﻡ ﺍﻟﺴﻴﺎﺳﻴﺔ‪،‬‬
‫ﻭﻟﻪ ﻣﻜﺎﻧﺔ ﻣﺮﻣﻮﻗﺔ ﰲ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻻﺳﺘﺮﺍﺗﻴﺠﻴﺔ‪ ،‬ﺣﻴﺚ ﻛﺎﻥ ﺇﱃ ﻭﻗﺖ ﻗﺮﻳﺐ ﺭﺋﻴﺴ‪‬ﺎ ﻷﻛﺎﺩﳝﻴﺔ‬
‫ﻫﺎﺭﻓﺮﺩ ﻟﻠﺪﺭﺍﺳﺎﺕ ﺍﻟﺪﻭﻟﻴﺔ ﻭﺍﻹﻗﻠﻴﻤﻴﺔ‪ ،‬ﻛﻤﺎ ﻛﺎﻥ ﻣﺴﺘﺸﺎﺭ‪‬ﺍ ‪‬ﻤﻮﻋﺔ ﻣﻦ ﺍﻟﻮﻛﺎﻻﺕ ﺍﳊﻜﻮﻣﻴﺔ‬
‫ﻟﻠﻮﻻﻳﺎﺕ ﺍﳌﺘﺤﺪﺓ‪ ،‬ﻭﻣﻨﺴﻘﹰﺎ ﳋﻄﺔ ﺍﻷﻣﻦ ﰲ ﳎﻠﺲ ﺍﻷﻣﻦ ﺍﻟﻘﻮﻣﻲ‪ ،‬ﻭﻗﺪ ﺍﺷﺘﻐﻞ ﰲ ﻣﺎ ﺑﲔ ﻋﺎﻡ‬
‫‪١٩٥٩‬ﻭﻋﺎﻡ ‪١٩٦٢‬ﻡ ﲟﻌﻬﺪ ﺩﺭﺍﺳﺎﺕ ﺍﳊﺮﺏ ﻭﺍﻟﺴﻼﻡ ﲜﺎﻣﻌﺔ ﻛﻮﻟﻮﻣﺒﻴﺎ‪ ،‬ﻭﻛﺎﻥ ﺃﺣﺪ‬
‫ﺍﳌﺆﺳﺴﲔ ﻟﻠﻤﺠﻠﺔ ﺍﻷﻣﺮﻳﻜﻴﺔ )ﺍﻟﺴﻴﺎﺳﺔ ﺍﳋﺎﺭﺟﻴﺔ( ﰲ ﺑﺪﺍﻳﺔ ﺍﻟﺴﺒﻌﻴﻨﺎﺕ‪ ،‬ﻭﺃﹸﺳﻨﺪ ﺇﻟﻴﻪ ﻣﺎ ﺑﲔ ﻋﺎﻡ‬
‫‪١٩٧٧‬ﻡ ﻭﻋﺎﻡ ‪١٩٧٨‬ﻡ ﻣﺴﺆﻭﻟﻴﺔ ﻗﺴﻢ ﺍﻟﺘﺤﻠﻴﻞ ﻭﺍﻻﺳﺘﺸﺮﺍﻑ ﲟﺠﻠﺲ ﺍﻷﻣﻦ ﺍﻟﻘﻮﻣﻲ‪ ،‬ﻭﺃﺻﺒﺢ‬
‫ﻣﺪﻳﺮ‪‬ﺍ ﳌﻌﻬﺪ ﺟﻮﻥ ﺃﻭﻟﲔ‪ ،‬ﻭﻫﻮ ﻛﺬﻟﻚ ﻣﻦ ﻣﺆﺳﺴﻲ ﺩﻭﺭﻳﺔ )ﻓﻮﺭﻳﻦ ﺑﻮﻟﻴﺴﻲ(‪) ،‬ﺍﻟﺴﻴﺎﺳﺔ‬
‫ﺍﳋﺎﺭﺟﻴﺔ(‪ ،‬ﻭﻟﺪ ﰲ ‪ ١٨‬ﺃﺑﺮﻳﻞ ﺳﻨﺔ ‪١٩٢٧‬ﻡ ﻭﺗﻮﰲ ﰲ ‪ ٢٤‬ﺩﻳﺴﻤﱪ ‪٢٠٠٨‬ﻡ)‪.(٢‬‬

‫)‪ (١‬ﺍﳊﺮﺏ ﺍﻟﺒﺎﺭﺩﺓ‪ :‬ﻣﺼﻄﻠﺢ ﻳﺸﺎﺭ ﺑﻪ ﺇﱃ ﺍﻟﺘﻨﺎﻓﺲ ﺍﳊﺎﺩ ﺍﻟﺬﻱ ﻛﺎﻥ ﻗﺎﺋﻤ‪‬ﺎ ﺑﲔ ﺍﻟﺪﻭﻝ ﺍﻟﺸﻴﻮﻋﻴﺔ ﻭﺍﻟﺪﻭﻝ ﺍﻟﻐﺮﺑﻴﺔ ﰲ ﺍﻟﻔﺘـﺮﺓ‬
‫ﻣﻦ ‪‬ﺎﻳﺔ ﺍﳊﺮﺏ ﺍﻟﻌﺎﳌﻴﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻭﺣﱴ ‪‬ﺎﻳﺔ ﺍﻟﺜﻤﺎﻧﻴﻨﺎﺕ ﻣﻦ ﺍﻟﻘﺮﻥ ﺍﻟﻌﺸﺮﻳﻦ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﺘﻨﺎﻓﺲ ﻓﻴﻬﺎ ﺑﲔ ﺍﲢﺎﺩ ﺍﳉﻤﻬﻮﺭﻳﺎﺕ‬
‫ﺍﻻﺷﺘﺮﺍﻛﻴﺔ ﺍﻟﺴﻮﻓﻴﺘﻴﺔ )ﺳﺎﺑﻘﹰﺎ( ﻭﺣﻠﻔﺎﺋﻪ ﺍﻟﺸﻴﻮﻋﻴﲔ ﺍﻟﺬﻳﻦ ﻋﺮﻓﻮﺍ ﺑﺎﻟﻜﺘﻠﺔ ﺍﻟﺸﺮﻗﻴﺔ‪ ،‬ﻭﰲ ﺍﻟﻄﺮﻑ ﺍﳌﻘﺎﺑﻞ ﻛﺎﻧﺖ ﺍﻟﻮﻻﻳﺎﺕ‬
‫ﺍﳌﺘﺤﺪﺓ ﻭﺣﻠﻔﺎﺅﻫﺎ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﻮﻥ ﺍﻟﺬﻳﻦ ﺳ‪‬ﻤ‪‬ﻮﺍ ﺑﺎﻟﻜﺘﻠﺔ ﺍﻟﻐﺮﺑﻴﺔ‪ ،‬ﻭﰎ ﺧﻼﻟﻪ ﺍﺳﺘﺨﺪﺍﻡ ﻛﻞ ﺍﻟﻮﺳـﺎﺋﻞ ﻋـﺪﺍ ﺍﳌﻮﺍﺟﻬـﺔ‬
‫ﺍﻟﻌﺴﻜﺮﻳﺔ ﺍﳌﺒﺎﺷﺮﺓ )ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﻌﺎﳌﻴﺔ ‪.(١٧٨ /٩‬‬
‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﻣﺮﺍﺟﻌﺎﺕ ﰲ ﻧﻈﺮﻳﺔ ﺻﺮﺍﻉ ﺍﳊﻀﺎﺭﺍﺕ )ﺹ‪ ،(١٨٨‬ﺣﻮﻝ ﺻﺮﺍﻉ ﺍﳊﻀﺎﺭﺍﺕ )ﺹ‪ ،(٦ :‬ﻗـﻀﺎﻳﺎ ﰲ ﺍﻟﻔﻜـﺮ‬
‫ﺍﳌﻌﺎﺻﺮ )ﺹ‪ ،(٩٣ :‬ﺻﺪﺍﻡ ﺍﳊﻀﺎﺭﺍﺕ ﻧﺼﻮﺹ ﻧﻘﺪﻳﺔ ﰲ ﺍﳌﻨﻬﺞ ﻭﺍﳌﻀﻤﻮﻥ ﳌﻘﻮﻟﺔ )ﻫﻨﺘﺠﺘﻮﻥ( )ﺹ‪.(١٠٤ :‬‬
 ‫اﻟﺒﺎب اﻟﺜﺎﻟﺚ‪ :‬ﻧﻈﺮﯾﺎت اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ وﻗﻮاﻧﯿﻨﮭﺎ اﻟﻔﻠﺴﻔﯿﺔ‬
‫‪١٩٧‬‬
‫ﻛﻴﻒ ﻧﺸﺄﺕ ﻧﻈﺮﻳﺔ )ﺻﺪﺍﻡ ﺍﳊﻀﺎﺭﺍﺕ( ﻭﻣﺎ ﻣﻀﻤﻮ‪‬ﺎ؟‪:‬‬
‫ﻧﻈﺮﻳﺔ )ﺻﺪﺍﻡ ﺍﳊﻀﺎﺭﺍﺕ( ﻫﻲ ﰲ ﺍﻷﺻﻞ ﻣﻘﺎﻟﺔ ﻧﺸﺮﻫﺎ ﻫﻨﺘﺠﺘﻮﻥ ﰲ ﳎﻠﺔ )ﺷﺆﻭﻥ‬
‫ﺧﺎﺭﺟﻴﺔ( ﺍﻷﻣﺮﻳﻜﻴﺔ ﰲ ﻋﺪﺩﻫﺎ ﺍﳌﺆﺭﺥ ﺑﺼﻴﻒ ‪١٩٩٣‬ﻡ‪ ،‬ﻭﻫﻲ ﳎﻠﺔ ﻣﻌﺮﻭﻓﺔ ﺑﻘﺮ‪‬ﺎ ﻣﻦ ﻣﺮﺍﻛﺰ‬
‫ﺻﻨﻊ ﺍﻟﻘﺮﺍﺭ ﺑﺎﻟﻮﻻﻳﺎﺕ ﺍﳌﺘﺤﺪﺓ ﺍﻷﻣﺮﻳﻜﻴﺔ‪ ،‬ﻭﺑﻌﺪ ﺻﺪﻭﺭ ﻣﻘﺎﻟﺔ ﻫﻨﺘﺠﺘﻮﻥ ﺃﺛﺎﺭﺕ ﺣﻮﳍﺎ ﺿﺠﺔ‬
‫ﻻ ﻳﺰﺍﻝ ﺻﺪﺍﻫﺎ ﻳﺘﺮﺩﺩ ﺣﱴ ﺍﻟﻴﻮﻡ‪ ،‬ﺇﻻ ﺃﻥ ﺭﺟﻊ ﻫﺬﺍ ﺍﻟﺼﺪﻯ ﺃﺧﺬ ﺷﻜﻼﹰ ﺟﺪﻳﺪ‪‬ﺍ ﺑﺈﺻﺪﺍﺭ ﻛﺘﺎﺏ‬
‫)ﺻﺪﺍﻡ ﺍﳊﻀﺎﺭﺍﺕ( ﻭﺍﻟﺬﻱ ﻳﻘﻊ ﰲ ‪ ٣٦٧‬ﺻﻔﺤﺔ ﻣﻦ ﺍﻟﻘﻄﻊ ﺍﳌﺘﻮﺳﻂ‪ ،‬ﻭﻳﺘﻜﻮﻥ ﻣﻦ ﺍﺛﲏ ﻋﺸﺮ‬
‫ﻓﺼﻼﹰ ﺗﺘﻮﺯﻉ ﻋﻠﻰ ﲬﺴﺔ ﺃﻗﺴﺎﻡ)‪ ،(١‬ﻭﺿﻊ ﻫﻨﺘﺠﺘﻮﻥ ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ ﻣﻦ ﺍﻟﺪﺭﺍﺳﺔ ﲢﺖ ﻋﻨﻮﺍﻥ‬
‫)ﻋﺎﱂ ﺍﳊﻀﺎﺭﺍﺕ(‪ ،‬ﻭﻳﻘﻊ ﺍﻟﻘﺴﻢ ﰲ ﺛﻼﺛﺔ ﻓﺼﻮﻝ‪ ،‬ﻳﺘﺤﺪﺙ ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ ﻓﻴﻬﺎ ﻋﻦ ﺍﻟﻌﺼﺮ‬
‫ﺍﳉﺪﻳﺪ ﻭﺍﻟﺴﻴﺎﺳﺔ ﺍﻟﻌﺎﳌﻴﺔ‪ ،‬ﻭﻳﺘﺤﺪﺙ ﰲ ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ ﻋﻦ ﺍﳊﻀﺎﺭﺍﺕ ﰲ ﺍﻟﺘﺎﺭﻳﺦ ﻭﰲ ﻭﻗﺘﻨﺎ‬
‫ﺍﳊﺎﱄ‪ ،‬ﺃﻣﺎ ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟﺚ ﻓﺠﻌﻠﻪ ﻋﻦ ﺍﻟﺘﻤﺪﻥ ﻭﺍﻟﺘﺤﺪﻳﺚ ﺍﻟﻐﺮﰊ‪ ،‬ﻭﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ ﺟﺎﺀ ﺑﻌﻨﻮﺍﻥ‬
‫)ﺍﻟﺘﻮﺍﺯﻥ ﺍﳌﺘﻐﲑ ﺑﲔ ﺍﳊﻀﺎﺭﺍﺕ( ﻭﺟﻌﻠﻪ ﰲ ﻓﺼﻠﲔ‪ ،‬ﺍﻷﻭﻝ ﲢﺪﺙ ﻓﻴﻪ ﻋﻦ ﺍﻟﻘﻮﺓ ﻭﺍﻟﺜﻘﺎﻓﺔ ﻭﻫﻴﻤﻨﺔ‬
‫ﺍﻟﻐﺮﺏ‪ ،‬ﻭﺍﻟﺜﺎﱐ ﺟﺎﺀ ﺍﳊﺪﻳﺚ ﻓﻴﻪ ﻋﻦ ﺍﻻﻗﺘﺼﺎﺩﻳﺎﺕ ﻭﺍﳊﻀﺎﺭﺍﺕ ﺍﳌﺘﺤﺪﻳﺔ‪ ،‬ﺃﻣﺎ ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻟﺚ‬
‫ﻣﻦ ﻛﺘﺎﺑﻪ ﻓﺠﺎﺀ ﺑﻌﻨﻮﺍﻥ‪) :‬ﺑﺮﻭﺯ ﻧﻈﺎﻡ ﺍﳊﻀﺎﺭﺍﺕ( ﰲ ﻓﺼﻠﲔ‪ ،‬ﺍﻷﻭﻝ ﻣﻨﻬﺎ ﲢﺪﺙ ﻋﻦ ﺇﻋﺎﺩﺓ‬
‫ﺍﻟﺘﺸﻜﻴﻞ ﺍﻟﺜﻘﺎﰲ ﻭﺑﻨﻴﺔ ﺍﳊﻀﺎﺭﺍﺕ‪ ،‬ﻭﺍﻟﺜﺎﱐ ﲢﺪﺙ ﻓﻴﻪ ﻋﻦ ﺍﻟﺪﻭﻝ ﺍﳌﺘﻤﺮﻛﺰﺓ‪ ،‬ﺃﻣﺎ ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻟﺚ‬
‫ﻭﻫﻮ ﺍﻷﻃﻮﻝ ﰲ ﻛﺘﺎﺑﻪ ﻓﺠﺎﺀ ﰲ ﺃﺭﺑﻌﺔ ﻓﺼﻮﻝ‪ ،‬ﺍﻷﻭﻝ ﲢﺪﺙ ﻓﻴﻪ ﻋﻦ ﻗﻀﺎﻳﺎ ﺣﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ‬
‫ﻭﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ‪ ،‬ﻭﺍﻧﺘﺸﺎﺭ ﺍﻷﺳﻠﺤﺔ ﻭﺍﳍﺠﺮﺓ‪ ،‬ﻭﺍﻟﺜﺎﱐ ﺟﺎﺀ ﺍﳊﺪﻳﺚ ﻓﻴﻪ ﻋﻦ ﺍﻟﺴﻴﺎﺳﺎﺕ ﺍﻟﻌﺎﳌﻴﺔ‬
‫ﻟﻠﺤﻀﺎﺭﺍﺕ‪ ،‬ﺃﻣﺎ ﺍﻟﺜﺎﻟﺚ ﻓﺘﺤﺪﺙ ﻓﻴﻪ ﻋﻦ ﺧﻂ ﺍﻟﺼﺪﻉ ﻭﺣﺪﻭﺩ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺍﻟﺮﺍﺑﻊ ﺟﺎﺀ ﰲ‬
‫‪‬ﻮﺽ ﺍﻟﻮﻋﻲ ﺍﳊﻀﺎﺭﻱ‪ ،‬ﺃﻣﺎ ﺍﻟﻘﺴﻢ ﺍﳋﺎﻣﺲ ﻭﺍﻷﺧﲑ ﻓﺘﺤﺪﺙ ﻋﻦ ﺍﻟﻘﻮﺍﺳﻢ ﺍﳌﺸﺘﺮﻛﺔ‬
‫ﻟﻠﺤﻀﺎﺭﺓ‪ ،‬ﻭﻗﺪ ﺗﺮﲨﺖ ﻧﻈﺮﻳﺔ ﺻﺎﻣﻮﻳﻞ ﻫﻨﺘﺠﺘﻮﻥ ﺇﱃ ﺍﻟﻌﺮﺑﻴﺔ ﻭﻧ‪‬ﺸﺮﺕ ﰲ ﻋﺪﺩ ﻣﻦ ﺍ‪‬ﻼﺕ‬
‫ﻣﻨﻬﺎ‪ :‬ﳎﻠﺔ ﺍﻟﺴﻴﺎﺳﺔ ﺍﻟﺪﻭﻟﻴﺔ – ﻣﺼﺮ‪ -‬ﺍﻟﻌﺪﺩ ‪ ،١١٦‬ﺃﺑﺮﻳﻞ ‪١٩٩٤‬ﻡ‪ ،‬ﻭﻛﺬﺍ ﳎﻠﺔ ﺍﳊﺮﺱ ﺍﻟﻮﻃﲏ‬
‫ﺍﻟﺴﻌﻮﺩﻱ ﻋﺪﺩ ‪ ،١٦٥-١٦٤‬ﻭﺟﺮﻳﺪﺓ ﺍﻟﺮﺍﺋﺪ ﺍﳍﻨﺪﻳﺔ‪ ،‬ﻭﳎﻠﺔ ﺍﳍﻼﻝ ﺍﳌﺼﺮﻳﺔ ﻋﺪﺩ ﺃﻏﺴﻄﺲ‬
‫‪١٩٩٣‬ﻡ‪ ،‬ﻭﻗﺪ ﺗﺒﻠﻮﺭﺕ ﻓﻜﺮﺓ ﺍﻟﻨﻈﺮﻳﺔ ﺣﱴ ﺻﺪﺭﺕ ﰲ ﻛﺘﺎﺏ ﻋﺎﻡ ‪١٩٩٦‬ﻡ‪ ،‬ﻭﺍﻟﺬﻱ ﺗﺮﲨﻪ‬
‫ﻣﺆﺧﺮ‪‬ﺍ ﺇﱃ ﺍﻟﻌﺮﺑﻴﺔ ﺩ‪ .‬ﺻﻼﺡ ﻗﻨﺼﻮﻩ‪ ،‬ﺩﺍﺭ ﺳﻄﻮﺭ ﺑﺎﻟﻘﺎﻫﺮﺓ ‪١٩٩٨‬ﻡ‪ ،‬ﻭﻛﺬﺍ ﺩ‪ .‬ﻣﺎﻟﻚ ﻋﺒﻴﺪ ﺃﺑﻮ‬

‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺻﺪﺍﻡ ﺍﳊﻀﺎﺭﺍﺕ‪ ،‬ﻧﺼﻮﺹ ﻧﻘﺪﻳﺔ ﰲ ﺍﳌﻨﻬﺞ ﻭﺍﳌﻀﻤﻮﻥ ﳌﻘﻮﻟﺔ ﻫﻨﺘﺠﺘﻮﻥ )ﺹ‪.(٢٧٧‬‬
 ‫اﻟﺒﺎب اﻟﺜﺎﻟﺚ‪ :‬ﻧﻈﺮﯾﺎت اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ وﻗﻮاﻧﯿﻨﮭﺎ اﻟﻔﻠﺴﻔﯿﺔ‬
‫‪١٩٨‬‬
‫ﺷﻬﻴﻮﻩ‪ ،‬ﻭﺩ‪ .‬ﳏﻤﻮﺩ ﺧﻠﻒ‪ ،‬ﺍﻟﺪﺍﺭ ﺍﳉﻤﺎﻫﲑﻳﺔ ﻟﻠﻨﺸﺮ ﻭﺍﻟﺘﻮﺯﻳﻊ ﺑﻠﻴﺒﻴﺎ‪١٩٩٩ ،‬ﻡ)‪.(١‬‬
‫ﻭﺗﺘﻠﺨﺺ ﻧﻈﺮﻳﺔ )ﺻﺪﺍﻡ ﺍﳊﻀﺎﺭﺍﺕ( ﰲ‪ :‬ﺃﻥ ﺍ‪‬ﺘﻤﻊ ﺍﻟﺪﻭﱄ ﻳﺴﲑ ﰲ ﺍﲡﺎﻩ ﺍﻟﺘﻬﻴﻜﻞ ﻋﻠﻰ‬
‫ﺃﺳﺎﺱ ﺍﳊﻀﺎﺭﺍﺕ‪ ،‬ﺍﻟﱵ ﺳﺘﺼﺒﺢ ﺍﻟﻌﺎﻣﻞ ﺍﳉﺪﻳﺪ ﺍﻟﺬﻱ ﺳﻴﺘﺤﻜﻢ ﰲ ﺻﲑﻭﺭﺓ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺪﻭﻟﻴﺔ‪،‬‬
‫ﻭﺍﻟﺼﺮﺍﻋﺎﺕ ﺍﻟﺴﻴﺎﺳﻴﺔ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﺈﻥ ﺍﻟﻌﺎﱂ ﻳﺴﲑ ﺑﺎﲡﺎﻩ ﺣﺮﺏ ﺣﻀﺎﺭﻳﺔ‪ ،‬ﻭﺻﺮﺍﻋﺎﺕ ﺛﻘﺎﻓﻴﺔ‬
‫ﺗﺘﺼﺎﺩﻡ ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ‪ ،‬ﻭﻗﺪ ﺭﻛﹼﺰ ﻫﻨﺘﺠﺘﻮﻥ ﻭﺑﺸﻜﻞ ﻻﻓﺖ ﻋﻠﻰ ﺍﻟﺼﺪﺍﻡ ﺍﳊﻀﺎﺭﻱ ﺑﲔ ﺍﻹﺳﻼﻡ‬
‫ﻭﺍﻟﻐﺮﺏ‪ ،‬ﻭﺍﻟﺬﻱ ﺳﻴﻜﻮﻥ ﺃﻛﺜﺮ ﺍﻟﺼﺮﺍﻋﺎﺕ ﺣﺪ‪‬ﺓ ﻭﺩﻣﻮﻳﺔ)‪.(٢‬‬
‫ﻭﻫﻜﺬﺍ ﻓﺈﻥ ﻧﻈﺮﻳﺔ ﻫﻨﺘﺠﺘﻮﻥ ﺗﻌﺪ ﲟﺜﺎﺑﺔ ﺻﻴﺎﻏﺔ ﺟﺪﻳﺪﺓ ﺗﺮﺳﻢ ﻣﺴﺘﻘﺒﻞ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺪﻭﻟﻴﺔ‪،‬‬
‫ﻓﺘﻄﻮﻉ ﺍﻟﻌﺎﻣﻞ ﺍﻟﺪﻳﲏ ﻛﻤﺤﺮﻙ ﻟﻠﺼﺮﺍﻋﺎﺕ ﺍﻟﺴﻴﺎﺳﻴﺔ‪.‬‬
‫ﻭﻫﺬﺍ ﻧﺺ ﻣﻘﺘﻄﻊ ﻣﻦ ﺑﻌﺾ ﻣﻘﻮﻻﺕ ﻫﻨﺘﺠﺘﻮﻥ‪ ،‬ﻳﻘﻮﻝ‪» :‬ﻭﺍﻟﻐﺮﺽ ﺍﻟﺬﻱ ﺃﻗﺪﺳﻪ ﻫﻮ ﺃﻥ‬
‫ﺍﳌﺼﺪﺭ ﺍﻷﺳﺎﺳﻲ ﻟﻠﻨـﺰﺍﻋﺎﺕ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳉﺪﻳﺪ ﻟﻦ ﻳﻜﻮﻥ ﻣﺼﺪﺭ‪‬ﺍ ﺍﻳﺪﻭﻟﻮﺟﻴ‪‬ﺎ ﺃﻭ ﺍﻗﺘﺼﺎﺩﻳ‪‬ﺎ‬
‫ﰲ ﺍﶈﻞ ﺍﻷﻭﻝ‪ ،‬ﻓﺎﻻﻧﻘﺴﺎﻣﺎﺕ ﺍﻟﻜﱪﻯ ﺑﲔ ﺍﻟﺒﺸﺮ ﺳﺘﻜﻮﻥ ﺛﻘﺎﻓﻴﺔ‪ ،‬ﻭﺍﳌﺼﺪﺭ ﺍﳌﺴﻴﻄﺮ ﻟﻠﻨـﺰﺍﻉ‬
‫ﺳﻴﻜﻮﻥ ﻣﺼﺪﺭ‪‬ﺍ ﺛﻘﺎﻓﻴ‪‬ﺎ‪ ،‬ﻭﺳﺘﻈﻞ ﺍﻟﺪﻭﻝ ﻭﺍﻷﻣﻢ ﻫﻲ ﺃﻗﻮﻯ ﺍﻟﻼﻋﺒﲔ ﰲ ﺍﻟﺸﺆﻭﻥ ﺍﻟﺪﻭﻟﻴﺔ‪ ،‬ﻟﻜﻦ‬
‫ﺍﻟﻨـﺰﺍﻋﺎﺕ ﺍﻷﺳﺎﺳﻴﺔ ﰲ ﺍﻟﺴﻴﺎﺳﺎﺕ ﺍﻟﻌﺎﳌﻴﺔ ﺳﺘﺤﺪﺙ ﺑﲔ ﺃﻣﻢ ﻭﳎﻤﻮﻋﺎﺕ ﳍﺎ ﺣﻀﺎﺭﺍﺕ‬
‫ﳐﺘﻠﻔﺔ‪ ،‬ﻭﺳﻴﺴﻴﻄﺮ ﺍﻟﺼﺪﺍﻡ ﺑﲔ ﺍﳊﻀﺎﺭﺍﺕ ﻋﻠﻰ ﺍﻟﺴﻴﺎﺳﺎﺕ ﺍﻟﺪﻭﻟﻴﺔ‪ ،‬ﺫﻟﻚ ﺃﻥ ﺍﳋﻄﻮﻁ ﺍﻟﻔﺎﺻﻠﺔ‬
‫ﺑﲔ ﺍﳊﻀﺎﺭﺍﺕ ﺳﺘﻜﻮﻥ ﻫﻲ ﺧﻄﻮﻁ ﺍﳌﻌﺎﺭﻙ ﰲ ﺍﳌﺴﺘﻘﺒﻞ«)‪.(٣‬‬
‫ﻭﺻﻴﺎﻏﺔ ﻫﻨﺘﺠﺘﻮﻥ ﺍﳊﻀﺎﺭﻳﺔ ﻟﻠﻌﺎﱂ ﲡﻌﻞ ﺍﻟﺘﻔﺎﻋﻞ ﺍﳌﺴﺘﻘﺒﻠﻲ ﺑﲔ ﲦﺎﻧِﻲ ﺃﻭ ﺗﺴﻊ ﺣﻀﺎﺭﺍﺕ‬
‫ﻛﺒﲑﺓ ﺗﺸﻤﻞ‪:‬‬
‫• ﺍﳊﻀﺎﺭﺓ ﺍﻟﻐﺮﺑﻴﺔ)‪.(٤‬‬

‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺣﻮﺍﺭ ﺍﳊﻀﺎﺭﺍﺕ‪ ،‬ﺇﺷﻜﺎﻟﻴﺔ ﺍﻟﺘﺼﺎﺩﻡ ﻭﺁﻓﺎﺕ ﺍﳊﻮﺍﺭ )ﺹ‪.(٨٤‬‬

‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﻣﺴﺘﻘﺒﻞ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺪﻭﻟﻴﺔ ﻣﻦ ﺻﺮﺍﻉ ﺍﳊﻀﺎﺭﺍﺕ ﺇﱃ ﺃﻧﺴﻨﺔ ﺍﳊﻀﺎﺭﺓ ﻭﺛﻘﺎﻓﺔ ﺍﻟﺴﻼﻡ )ﺹ‪ ،(١٤‬ﺣﻮﻝ ﺻﺮﺍﻋﺎﺕ‬
‫ﺍﳊﻀﺎﺭﺍﺕ )ﺹ‪.(١٣-١٢‬‬
‫)‪ (٣‬ﻳﻨﻈﺮ‪ :‬ﺻﺮﺍﻉ ﺍﳊﻀﺎﺭﺍﺕ )ﺹ‪ ،(٢٥‬ﺻﺪﺍﻡ ﺍﳊﻀﺎﺭﺍﺕ‪ ،‬ﻧﺼﻮﺹ ﻧﻘﺪﻳﺔ ﰲ ﺍﳌﻨـﻬﺞ ﻭﺍﳌـﻀﻤﻮﻥ ﳌﻘﻮﻟـﺔ ﻫﻨﺘﺠﺘـﻮﻥ‬
‫)ﺹ‪.(١٤-١٣‬‬
‫)‪ (٤‬ﺍﳊﻀﺎﺭﺓ ﺍﻟﻐﺮﺑﻴﺔ‪ :‬ﺑﺮﺯﺕ ﻣﻨﺬ ‪ ٧٠٠‬ﺳﻨﺔ ﻗﺒﻞ ﻣﻴﻼﺩ ﺍﳌﺴﻴﺢ ‪ ،‬ﻏﺎﻟﺒ‪‬ﺎ ﻣﺎ ﻳﻨﻈﺮ ﺇﻟﻴﻬﺎ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﺃ‪‬ﺎ ﻣﻜﻮﻧﺔ ﻣـﻦ‬
‫ﺛﻼﺛﺔ ﻋﻨﺎﺻﺮ ﺭﺋﻴﺴﺔ‪ :‬ﻫﻲ ﺃﻭﺭﻭﺑﺎ‪ ،‬ﻭﺃﻣﺮﻳﻜﺎ ﺍﻟﺸﻤﺎﻟﻴﺔ‪ ،‬ﻭﺃﻣﺮﻳﻜﺎ ﺍﻟﻼﺗﻴﻨﻴﺔ )ﺍﻧﻈﺮ ﺻﺮﺍﻉ ﺍﻟﺴﻴﻄﺮﺓ ﺍﻹﺳﺘﺮﺍﺗﻴﺠﻴﺔ ﻭﺻـﺮﺍﻉ‬
‫ﺍﳊﻀﺎﺭﺍﺕ ﺹ‪.(٧٣ :‬‬
 ‫اﻟﺒﺎب اﻟﺜﺎﻟﺚ‪ :‬ﻧﻈﺮﯾﺎت اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ وﻗﻮاﻧﯿﻨﮭﺎ اﻟﻔﻠﺴﻔﯿﺔ‬
‫‪١٩٩‬‬
‫• ﻭﺍﻷﻣﺮﻳﻜﻴﺔ ﺍﻟﻼﺗﻴﻨﻴﺔ)‪.(١‬‬
‫• ﻭﺍﻟﺼﻴﻨﻴﺔ ﺍﻟﻜﻨﻔﻮﺷﻴﻮﺳﻴﺔ)‪.(٢‬‬
‫• ﻭﺍﻟﻴﺎﺑﺎﻧﻴﺔ)‪.(٣‬‬
‫• ﻭﺍﻹﺳﻼﻣﻴﺔ‪.‬‬
‫• ﻭﺍﳍﻨﺪﻳﺔ)‪.(٤‬‬
‫• ﻭﺍﻷﺭﺛﻮﺫﻛﺴﻴﺔ)‪.(٥‬‬
‫• ﻭﺭﲟﺎ ﺍﻷﻓﺮﻳﻘﻴﺔ)‪.(٦‬‬

‫)‪ (١‬ﺍﻷﻣﺮﻳﻜﻴﺔ ﺍﻟﻼﺗﻴﻨﻴﺔ‪ :‬ﳍﺎ ﻫﻮﻳﺔ ﲤﻴﺰﻫﺎ ﻋﻦ ﺍﻟﻐﺮﺏ‪ ،‬ﻓﺒﺎﻟﺮﻏﻢ ﻣﻦ ﺃ‪‬ﺎ ﻭﻟﻴﺪﺓ ﺍﳊﻀﺎﺭﺓ ﺍﻷﻭﺭﻭﺑﻴﺔ‪ ،‬ﺇﻻ ﺃ‪‬ﺎ ﺗﻄﻮﺭﺕ ﻭﺳﻠﻜﺖ‬
‫ﻃﺮﻳﻘﹰﺎ ﳐﺘﻠﻔﹰﺎ ﺟﺪ‪‬ﺍ ﻋﻦ ﺃﻭﺭﻭﺑﺎ ﻭﺃﻣﺮﻳﻜﺎ ﺍﻟﺸﻤﺎﻟﻴﺔ )ﻳﻨﻈﺮ‪ :‬ﻧﻈﺮﻳﺎﺕ ﺍﻟﺴﻴﻄﺮﺓ ﺍﻻﺳﺘﺮﺍﺗﻴﺠﻴﺔ ﻭﺻـﺮﺍﻉ ﺍﳊـﻀﺎﺭﺍﺕ ﺹ‪:‬‬
‫‪.(٧٣‬‬
‫)‪ (٢‬ﺍﻟﻜﻨﻔﻮﺷﻴﻮﺳﻴﺔ‪ :‬ﻛﻞ ﺍﻟﺒﺎﺣﺜﲔ ﻳﻌﺘﺮﻓﻮﻥ ﺑﻮﺟﻮﺩ ﺣﻀﺎﺭﺓ ﺻﻴﻨﻴﺔ ﻭﺍﺣﺪﺓ ﻣﺘﻤﻴﺰﺓ ﻳﻌﻮﺩ ﺗﺎﺭﳜﻬـﺎ ﺇﱃ ‪١٥٠٠‬ﻋـﺎﻡ ﻗﺒـﻞ‬
‫ﺍﳌﻴﻼﺩ‪ ،‬ﻋﻠﻰ ﺍﻷﻗﻞ‪ ،‬ﺃﻭ ﺣﻀﺎﺭﺗﲔ ﺻﻴﻨﻴﺘﲔ‪ ،‬ﺇﺣﺪﺍﳘﺎ ﺗﺘﺒﻊ ﺍﻷﺧﺮﻯ ﰲ ﺍﻟﻘﺮﻭﻥ ﺍﻷﻭﱃ ﻟﻠﻤﺮﺣﻠﺔ ﺃﻭ ﺍﻟﻌﺼﺮ ﺍﳌـﺴﻴﺤﻲ‪،‬‬
‫ﻭﻗﺪ ﺃﻃﻠﻖ ﻫﻨﺘﺠﺘﻮﻥ ﻋﻠﻴﻬﺎ ﺍﺳﻢ ﺍﳊﻀﺎﺭﺓ ﺍﻟﻜﻨﻔﻮﺷﻴﻮﺳﻴﺔ ﻣﺮﻛﺒ‪‬ﺎ ﺭﺋﻴﺴﻴ‪‬ﺎ ﰲ ﺍﳊﻀﺎﺭﺓ ﺍﻟﺼﻴﻨﻴﺔ‪ ،‬ﺇﻥ ﺍﺻﻄﻼﺡ )ﺻـﻴﲏ(‬
‫ﺍﻟﺬﻱ ﺑﺪﺃ ﻳﺴﺘﻌﻤﻞ ﻣﻦ ﻗﺒﻞ ﺑﻌﺾ ﺍﻟﺒﺎﺣﺜﲔ ﻳﺼﻒ ﺗﻘﺮﻳﺒ‪‬ﺎ ﺍﻟﺜﻘﺎﻓﺔ ﺍﳌﺸﺘﺮﻛﺔ ﰲ ﺍﻟﺼﲔ‪ ،‬ﻭﺛﻘﺎﻓﺔ ﺍﳉﻤﺎﻋﺎﺕ ﺍﻟـﺼﻴﻨﻴﺔ ﰲ‬
‫ﺟﻨﻮﺏ ﺷﺮﻕ ﺁﺳﻴﺎ ﻭﻣﻨﺎﻃﻖ ﺃﺧﺮﻯ ﺧﺎﺭﺝ ﺍﻟﺼﲔ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﺜﻘﺎﻓﺎﺕ ﺍﻟﻘﺮﻳﺒﺔ ﻣﻨﻬﺎ ﰲ ﻓﻴﺘﻨﺎﻡ ﻭﻛﻮﺭﻳﺎ )ﻳﻨﻈﺮ‪ :‬ﻧﻈﺮﻳﺎﺕ‬
‫ﺍﻟﺴﻴﻄﺮﺓ ﺍﻻﺳﺘﺮﺍﺗﻴﺠﻴﺔ ﻭﺻﺮﺍﻉ ﺍﳊﻀﺎﺭﺍﺕ ﺹ‪.(٧٤ - ٧٣ :‬‬
‫)‪ (٣‬ﺍﻟﻴﺎﺑﺎﻧﻴﺔ‪ :‬ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﳚﻤﻊ ﺑﲔ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻴﺎﺑﺎﻧﻴﺔ ﻭﺍﻟﺼﻴﻨﻴﺔ ﲢﺖ ﻋﻨﻮﺍﻥ )ﺣﻀﺎﺭﺓ ﺍﻟﺸﺮﻕ ﺍﻷﻗﺼﻰ( ﻭﺑﻌﻀﻬﻢ ﻳﻌﺘﺮﻓﻮﻥ‬
‫ﺑﺎﻟﻴﺎﺑﺎﻥ ﻛﺤﻀﺎﺭﺓ ﻭﺍﺣﺪﺓ ﻣﺘﻤﻴﺰﺓ‪ ،‬ﻭﺍﻟﱵ ﻛﺎﻧﺖ ﻭﻟﻴﺪﺓ ﺍﳊﻀﺎﺭﺓ ﺍﻟﺼﻴﻨﻴﺔ‪ ،‬ﻭﻗﺪ ﻇﻬﺮﺕ ﺧﻼﻝ ﺍﻟﻔﺘﺮﺓ ﻣﺎ ﺑـﲔ ‪- ١٠٠‬‬
‫‪ ٤٠٠‬ﻕ‪ .‬ﻡ )ﻳﻨﻈﺮ‪ :‬ﻧﻈﺮﻳﺎﺕ ﺍﻟﺴﻴﻄﺮﺓ ﺍﻹﺳﺘﺮﺍﺗﻴﺠﻴﺔ ﻭﺻﺮﺍﻉ ﺍﳊﻀﺎﺭﺍﺕ ﺹ‪.(٧٤ :‬‬
‫)‪ (٤‬ﺍﳍﻨﺪﻳﺔ‪ :‬ﻭﺟﺪﺕ ﰲ ﺷﺒﻪ ﺍﻟﻘﺎﺭﺓ ﺍﳍﻨﺪﻳﺔ ﻣﻨﺬ ‪١٥٠٠‬ﻋﺎﻡ ﻕ‪ .‬ﻡ ﻋﻠﻰ ﺍﻷﻗﻞ‪ ،‬ﻭﻫﺬﻩ ﻏﺎﻟﺒ‪‬ﺎ ﻣﺎ ﻳﺘﻢ ﺍﻹﺷﺎﺭﺓ ﺇﻟﻴﻬﺎ ﻋﻠﻰ ﺃ‪‬ـﺎ‬
‫ﻫﻨﺪﻳﺔ ﺃﻭ ﻫﻨﺪﻭﻛﻴﺔ ﺃﻭ ﻫﻨﺪﻭﺳﻴﺔ‪ ،‬ﻓﺈﻥ ﺍﳍﻨﺪﻭﺳﻴﺔ ﺍﻋﺘﱪﺕ ﺃﺳﺎﺳﻴﺔ ﰲ ﺛﻘﺎﻓﺔ ﺷﺒﻪ ﺍﻟﻘﺎﺭﺓ ﻣﻨﺬ ﺍﻷﻟﻒ ﺍﻟﺜﺎﻧﻴﺔ ﺑﻌﺪ ﻣـﻴﻼﺩ‬
‫ﺍﳌﺴﻴﺢ‪ ،‬ﺃﻛﺜﺮ ﻣﻨﻬﺎ ﻛﺪﻳﺎﻧﺔ ﺃﻭ ﻧﻈﺎﻡ ﺍﺟﺘﻤﺎﻋﻲ‪ ،‬ﻭﻗﺪ ﺍﺳﺘﻤﺮﺕ ﻛﺬﻟﻚ ﺧﻼﻝ ﺍﻟﻌﺼﺮ ﺍﳊﺪﻳﺚ‪ ،‬ﺣﱴ ﺑـﺎﻟﺮﻏﻢ ﻣـﻦ ﺃﻥ‬
‫ﺍﳍﻨﺪ ‪‬ﺎ ﲨﺎﻋﺔ ﺇﺳﻼﻣﻴﺔ ﺫﺍﺕ ﺃﳘﻴﺔ )ﻳﻨﻈﺮ‪ :‬ﻧﻈﺮﻳﺎﺕ ﺍﻟﺴﻴﻄﺮﺓ ﺍﻹﺳﺘﺮﺍﺗﻴﺠﻴﺔ ﻭﺻﺮﺍﻉ ﺍﳊﻀﺎﺭﺍﺕ ﺹ‪.(٧٤ :‬‬
‫)‪ (٥‬ﺍﻷﺭﺛﻮﺫﻛﺴﻴﺔ‪ :‬ﻋﺪﺩ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻳﻔﺮﻗﻮﻥ ﺑﲔ ﺣﻀﺎﺭﺓ ﺃﺭﺛﻮﺫﻛﺴﻴﺔ ﻣﻨﻔﺼﻠﺔ ﲤﺮﻛﺰﺕ ﰲ ﺭﻭﺳـﻴﺎ‪ ،‬ﻭﺣـﻀﺎﺭﺓ ﺍﻟﻌـﺎﱂ‬
‫ﺍﳌﺴﻴﺤﻲ ﺍﻟﻐﺮﰊ ﻛﻨﺘﺎﺝ ﻟﻠﻨﺴﺐ ﺍﻟﺒﻴﺰﻧﻄﻲ‪ ،‬ﻛﺪﻳﻦ ﻣﻨﻔﺮﺩ )ﻳﻨﻈﺮ‪ :‬ﻧﻈﺮﻳﺎﺕ ﺍﻟﺴﻴﻄﺮﺓ ﺍﻹﺳﺘﺮﺍﺗﻴﺠﻴﺔ ﻭﺻﺮﺍﻉ ﺍﳊـﻀﺎﺭﺍﺕ‬
‫ﺹ‪.(٧٥ :‬‬
‫)‪ (٦‬ﺍﻷﻓﺮﻳﻘﻴﺔ‪ :‬ﻣﻌﻈﻢ ﻋﻠﻤﺎﺀ ﺍﳊﻀﺎﺭﺍﺕ ﻻ ﻳﻌﺘﺮﻓﻮﻥ ﲝﻀﺎﺭﺓ ﺇﻓﺮﻳﻘﻴﺔ ﻣﺘﻤﻴﺰﺓ‪ ،‬ﴰﺎﻝ ﺍﻟﻘﺎﺭﺓ ﺍﻷﻓﺮﻳﻘﻴﺔ ﻭﺷـﺮﻗﻬﺎ ﺍﻟـﺴﺎﺣﻠﻲ‬
‫ﻳﻨﺘﻤﻲ ﺇﱃ ﺍﳊﻀﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺗﺎﺭﳜﻴ‪‬ﺎ‪ ،‬ﻛﻮﻧﺖ ﺃﺛﻴﻮﺑﻴﺎ ﺣﻀﺎﺭ‪‬ﺎ ﺍﳋﺎﺻﺔ ‪‬ﺎ‪ ،‬ﻭﰲ ﺍﳌﻨﺎﻃﻖ ﺍﻷﺧﺮﻯ ﻛـﺎﻥ ﺍﻻﺳـﺘﻌﻤﺎﺭ‬
‫ﺍﻷﻭﺭﻭﰊ ﻭﺍﳌﺴﺘﻮﻃﻨﻮﻥ ﺍﻷﻭﺭﻭﺑﻴﻮﻥ ﻗﺪ ﺟﻠﺒﻮﺍ ﻋﻨﺎﺻﺮ ﻣﻦ ﺍﳊﻀﺎﺭﺓ ﺍﻟﻐﺮﺑﻴﺔ‪ ،‬ﻭﰲ ﲨﻴﻊ ﻣﻨﺎﻃﻖ ﺃﻓﺮﻳﻘﻴﺎ ﺗﻨﺘﺸﺮ ﺍﳍﻮﻳـﺎﺕ‬
‫=‬
 ‫اﻟﺒﺎب اﻟﺜﺎﻟﺚ‪ :‬ﻧﻈﺮﯾﺎت اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ وﻗﻮاﻧﯿﻨﮭﺎ اﻟﻔﻠﺴﻔﯿﺔ‬
‫‪٢٠٠‬‬
‫ﻛﻤﺎ ﺃﻥ ﻧﻈﺮﻳﺔ ﻫﻨﺘﺠﺘﻮﻥ ﲢﻤﻞ ﰲ ﻃﻴﺎ‪‬ﺎ ﺇﺷﺎﺭﺍﺕ ﺇﱃ ﺍﻟﺼﻠﺔ ﺑﲔ ﺍﻟﺒﻠﺪﺍﻥ ﺍﻹﺳﻼﻣﻴﺔ‬
‫ﻭﺍﻟﻜﻨﻔﻮﺷﻴﻮﺳﻴﺔ‪ ،‬ﻭﺍﻟﱵ ﺟﻌﻠﻬﺎ ﲟﺜﺎﺑﺔ ﺍﻟﺘﺤﺪﻱ ﳌﺼﺎﱀ ﺍﻟﻘﻴﻢ ﻭﺍﻟﻘﻮﺓ ﺍﻟﻐﺮﺑﻴﺔ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﺼﻠﺔ ﺗﺘﺒﻠﻮﺭ‬
‫ﻋﻦ ﻃﺮﻳﻖ ﺗﻨﻤﻴﺔ ﺍﻟﻘﻮﻯ ﺍﻟﻌﺴﻜﺮﻳﺔ ﻭﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﻭﺍﻟﺴﻴﺎﺳﻴﺔ)‪.(١‬‬
‫ﺃﻣﺎ ﺗﻌﻠﻴﻼﺕ ﻫﻨﺘﺠﺘﻮﻥ ﺍﻟﱵ ﻭﺿﻌﻬﺎ ﺇﺟﺎﺑﺔ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺔ ﻭﻣﺎ ﲢﻤﻠﻪ ﻣﻦ ﺗﻨﺒﺆﺍﺕ ﻓﺈﲨﺎﳍﺎ‬
‫ﻛﺎﻟﺘﺎﱄ‪:‬‬
‫‪ (١‬ﺃﻥ ﻗﺎﻋﺪﺓ ﺍﻻﺧﺘﻼﻑ ﺍﳉﻮﻫﺮﻳﺔ ﺑﲔ ﺍﻟﺒﺸﺮ ﰲ ﺍﻧﺘﻤﺎﺀﺍ‪‬ﻢ ﻫﻲ ﺍﳊﻀﺎﺭﺓ ﳌﺎ ﺗﺸﺘﻤﻞ ﻋﻠﻴﻪ ﻣﻦ‬
‫ﺃﻗﻮﻯ ﺍﳍﻮﻳﺎﺕ ﺍﻟﺪﻳﻨﻴﺔ‪ ،‬ﻭﺍﻟﺜﻘﺎﻓﻴﺔ‪ ،‬ﻭﺍﻟﻌﺎﺩﺍﺕ‪ ،‬ﻭﺍﻟﺘﺎﺭﻳﺦ ﺍﳌﺸﺘﺮﻙ‪ ،‬ﻓﺘﺼﺒﺢ ﺍﳊﻀﺎﺭﺓ ﺑﺬﻟﻚ‬
‫ﺃﻛﺜﺮ ﺣﺪ‪‬ﺓ ﻣﻦ ﺍﻟﺘﻤﺎﻳﺰﺍﺕ ﺍﻷﻳﺪﻳﻮﻟﻮﺟﻴﺔ)‪ ،(٢‬ﻭﺍﻟﺴﻴﺎﺳﻴﺔ؛ ﳑﺎ ﳚﻌﻠﻬﺎ ﺗﻮﻟﱢﺪ ﺃﻃﻮﻝ ﺍﻟﻨـﺰﺍﻋﺎﺕ‬
‫ﻭﺃﻛﺜﺮﻫﺎ ﻋﻨﻔﹰﺎ)‪ ،(٣‬ﻳﻘﻮﻝ ﰲ ﻛﺘﺎﺑﻪ )ﺍﻟﺼﺪﺍﻡ(‪» :‬ﻭﺇﻥﱠ ﺍﻟﻄﺮﺡ ﺍﻟﺮﺋﻴﺲ ﳍﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻫﻮ ﺃﻥ‬
‫ﺍﻟﺜﻘﺎﻓﺔ ﺃﻭ ﺍﳍﻮﻳﺔ ﺍﻟﺜﻘﺎﻓﻴﺔ‪ ،‬ﻭﺍﻟﱵ ﻫﻲ ﰲ ﺃﻭﺳﻊ ﻣﻌﺎﻧﻴﻬﺎ ﺍﳍﻮﻳﺔ ﺍﳊﻀﺎﺭﻳﺔ‪ ،‬ﻫﻲ ﺍﻟﱵ ﺗﺸﻜﻞ‬
‫ﳕﺎﺫﺝ ﺍﻟﺘﻤﺎﺳﻚ ﻭﺍﻟﺘﻔﻜﻚ‪ ،‬ﻭﺍﻟﺼﺮﺍﻉ ﰲ ﻋﺎﱂ ﻣﺎ ﺑﻌﺪ ﺍﳊﺮﺏ ﺍﻟﺒﺎﺭﺩﺓ«)‪.(٤‬‬
‫‪ (٢‬ﺃﻥ ﺍﻟﺘﻘﺎﺭﺏ ﻭﺍﻟﺘﻔﺎﻋﻞ ﻋﱪ ﺍﳊﻀﺎﺭﺍﺕ ﺍﳌﺨﺘﻠﻔﺔ ﺟﻠﱠﻰ ﻛﺜﲑ‪‬ﺍ ﻣﻦ ﺍﻻﺧﺘﻼﻓﺎﺕ ﺑﲔ ﺍﳊﻀﺎﺭﺍﺕ‪،‬‬
‫ﻭﺯﺍﺩ ﻣﻦ ﺍﻟﺸﻌﻮﺭ ﺑﺎﻻﻧﺘﻤﺎﺀ ﺍﳊﻀﺎﺭﻱ ﺩﺍﺧﻞ ﺍﳊﻀﺎﺭﺓ ﺍﻟﻮﺍﺣﺪﺓ‪ ،‬ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﻋﺰﺯ ﺍﻟﻌﺪﻭﺍﻥ‬
‫ﺑﻴﻨﻬﺎ)‪ ،(٥‬ﻳﻘﻮﻝ ﰲ ﻫﺬﺍ ﺍﻟﺸﺄﻥ‪» :‬ﻫﻨﺎﻙ ﺍﻻﻓﺘﺮﺍﺽ ﺑﺄﻥ ﺗﺰﺍﻳﺪ ﺍﻟﺘﻔﺎﻋﻞ ﺑﲔ ﺍﻟﺸﻌﻮﺏ ﻫﻮ ﻋﻠﻰ‬
‫ﻭﺟﻪ ﺍﻟﻌﻤﻮﻡ ﺛﻘﺎﻓﺔ ﻋﺎﳌﻴﺔ ﻣﺸﺘﺮﻛﺔ‪ ،‬ﺇﻥ ﺍﻟﺘﺤﺴﻴﻨﺎﺕ ﰲ ﺗﻘﻨﻴﺔ ﺍﻻﻧﺘﻘﺎﻝ ﻭﺍﻻﺗﺼﺎﻻﺕ ﻗﺪ‬

‫ﺍﻟﻘﺒﻠﻴﺔ‪ ،‬ﻭﺗﺸﺘﺪ ﺣﺪﺓ‪ ،‬ﻏﲑ ﺃﻥ ﺍﻹﻓﺮﻳﻘﻴﲔ ﻫﻢ ﺃﻳﻀ‪‬ﺎ ﻳﻄﻮﺭﻭﻥ ﺑﺸﻜﻞ ﻣﺘﺰﺍﻳﺪ ﻧﻮﻋ‪‬ﺎ ﻣﻦ ﺍﳍﻮﻳﺔ ﺍﻹﻓﺮﻳﻘﻴﺔ )ﻳﻨﻈﺮ‪ :‬ﻧﻈﺮﻳـﺎﺕ‬
‫ﺍﻟﺴﻴﻄﺮﺓ ﺍﻻﺳﺘﺮﺍﺗﻴﺠﻴﺔ ﻭﺻﺮﺍﻉ ﺍﳊﻀﺎﺭﺍﺕ ﺹ‪.(٧٥ :‬‬
‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺻﺪﺍﻡ ﺍﳊﻀﺎﺭﺍﺕ‪ ،‬ﻧﺼﻮﺹ ﻧﻘﺪﻳﺔ ﰲ ﺍﳌﻨﻬﺞ ﻭﺍﳌﻀﻤﻮﻥ ﳌﻘﻮﻟﺔ ﻫﻨﺘﺠﺘﻮﻥ )ﺹ‪.(٤٦-٤٥ :‬‬
‫)‪ (٢‬ﺃﻳﺪﻳﻮﻟﻮﺟﻴﺎ‪ :‬ﻛﻠﻤﺔ ﻳﻮﻧﺎﻧﻴﺔ ﺗﺘﻜﻮﻥ ﻣﻦ ﻣﻘﻄﻌﲔ‪ ،‬ﺍﻷﻭﻝ )ﺍﻟﻔﻜﺮﺓ(‪ ،‬ﻭﺍﻟﺜﺎﱐ )ﺍﻟﻌﻠﻢ(‪ ،‬ﻓﻴﻜﻮﻥ ﺍﳌﻌﲎ‪) :‬ﻋﻠـﻢ ﺍﻷﻓﻜـﺎﺭ(‪،‬‬
‫ﻓﻬﻮ ﺍﻟﻌﻠﻢ ﺍﻟﺬﻱ ﻳﻬﺘﻢ ﺑﺪﺭﺍﺳﺔ ﺍﻷﻓﻜﺎﺭ ﻭﺍﻟﺘﺼﻮﺭﺍﺕ‪ ،‬ﻭﻣﺎ ﻳﺬﻫﺐ ﺇﻟﻴﻪ ﺍﻟﺪﻳﻦ ﰲ ﺷﺆﻭﻥ ﺍﻟﻮﺟﻮﺩ ﻭﺍﻟﻜـﻮﻥ ﻭﺍﻹﻧـﺴﺎﻥ‬
‫ﻭﺍﳊﻴﺎﺓ )ﺍﻟﻨﻈﺮﻳﺔ ﻭﺍﳌﻨﻬﺞ ﰲ ﻋﻠﻢ ﺍﻻﺟﺘﻤﺎﻉ‪ ،‬ﺹ‪ ،٣ :‬ﺍﳌﻮﺳﻮﻋﺔ ﺍﳌﻴﺴﺮﺓ ﰲ ﺍﻷﺩﻳﺎﻥ ﻭﺍﳌﺬﺍﻫﺐ ﻭﺍﻷﺣﺰﺍﺏ ﺍﳌﻌﺎﺻـﺮﺓ‬
‫‪.(٩٨٠ /٢‬‬
‫)‪ (٣‬ﻳﻨﻈﺮ‪ :‬ﺣﻮﻝ ﺻﺮﺍﻉ ﺍﳊﻀﺎﺭﺍﺕ )ﺹ‪ ،(٣١ :‬ﻣﺴﺘﻘﺒﻞ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺪﻭﻟﻴﺔ ﻣﻦ ﺻﺮﺍﻉ ﺍﳊﻀﺎﺭﺍﺕ ﺇﱃ ﺃﻧﺴﻨﺔ ﺍﳊـﻀﺎﺭﺓ‬
‫ﻭﺛﻘﺎﻓﺔ ﺍﻟﺴﻼﻡ )ﺹ‪ ،(١٦ :‬ﺻﺪﺍﻡ ﺍﳊﻀﺎﺭﺍﺕ‪ ،‬ﻧﺼﻮﺹ ﻧﻘﺪﻳﺔ )ﺹ‪.(٢٩٦ :‬‬
‫)‪ (٤‬ﺻﺪﺍﻡ ﺍﳊﻀﺎﺭﺍﺕ )ﺹ‪.(٧١ :‬‬
‫)‪ (٥‬ﻳﻨﻈﺮ‪ :‬ﻣﺴﺘﻘﺒﻞ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺪﻭﻟﻴﺔ )ﺹ‪ ،(١٦ :‬ﺣﻮﻝ ﺻﺮﺍﻉ ﺍﳊﻀﺎﺭﺍﺕ )ﺹ‪.(٣١ :‬‬
 ‫اﻟﺒﺎب اﻟﺜﺎﻟﺚ‪ :‬ﻧﻈﺮﯾﺎت اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ وﻗﻮاﻧﯿﻨﮭﺎ اﻟﻔﻠﺴﻔﯿﺔ‬
‫‪٢٠١‬‬
‫ﺳﻬﻠﺖ ﻭﻗﻠﻠﺖ ﺗﻜﻠﻔﺔ ﲢﺮ‪‬ﻙ ﺍﳌﺎﻝ ﻭﺍﻟﺴﻠﻊ ﻭﺍﻟﻨﺎﺱ‪ ،‬ﻭﺍﻷﻓﻜﺎﺭ ﻭﺍﻟﺘﺼﻮﺭﺍﺕ ﺣﻮﻝ ﺍﻟﻌﺎﱂ‪ ،‬ﻏﲑ‬
‫ﺃﻧﻪ ﻣﻊ ﺫﻟﻚ‪ ،‬ﻳﻮﺟﺪ ﻛﺜﲑ ﻣﻦ ﺍﻟﺸﻚ ﺣﻮﻝ ﺗﺄﺛﲑ ﻫﺬﻩ ﺍﳊﺮﻛﺔ ﺍﳌﺘﺰﺍﻳﺪﺓ‪ ،‬ﻫﻞ ﺗﺆﺩﻱ ﺯﻳﺎﺩﺓ ﺃﻭ‬
‫ﻧﻘﺼﺎﻥ ﺍﻟﺘﺠﺎﺭﺓ ﺇﱃ ﺍﺣﺘﻤﺎﻟﻴﺔ ﺍﻟﺼﺮﺍﻉ؟ ﺇﻥ ﺍﻻﻓﺘﺮﺍﺽ ﺑﺄ‪‬ﺎ ﺗﻘﻠﺺ ﺍﺣﺘﻤﺎﻟﻴﺔ ﺍﳊﺮﺏ ﺑﲔ‬
‫ﺍﻟﺸﻌﻮﺏ‪ ،‬ﻋﻨﺪ ﺃﺩﱏ ﻣﺴﺘﻮﻯ ﱂ ﺗﺜﺒﺖ ﺑﻌﺪ‪ ،‬ﻭﺇﻥ ﻛﺜﲑ‪‬ﺍ ﻣﻦ ﺍﻟﱪﺍﻫﲔ ﺗﺪﻋﻢ ﺍﻟﻌﻜﺲ«)‪.(١‬‬
‫‪ (٣‬ﻳﻌﺘﻘﺪ ﻫﻨﺘﺠﺘﻮﻥ ﺃﻥ ﺍﳌﺴﺘﻘﺒﻞ ﺳﻴﺸﻬﺪ ﺗﺮﺍﺟﻌ‪‬ﺎ ﻟﺪﻭﺭ ﺍﻟﺪﻭﻟﺔ ﻛﻤﺼﺪﺭ ﻟﻠﻬﻮﻳﺔ ﻭﺍﺿﻄﺮﺍﺑ‪‬ﺎ‬
‫ﻟﻼﻧﺘﻤﺎﺀﺍﺕ ﺍﻟﺜﻘﺎﻓﻴﺔ ﺍﻟﻘﺪﳝﺔ ﺍﻟﱵ ﻓﺘﺤﺖ ﺑﺎﺑ‪‬ﺎ ﳌﻞﺀ ﺍﻟﻔﺮﺍﻍ ﺑﺈﺣﻴﺎﺀ ﺍﻷﺻﻮﻟﻴﺔ)‪ (٢‬ﺍﻟﺪﻳﻨﻴﺔ ﺍﻟﱵ‬
‫ﺗﺸﻜﻞ ﻗﻮﺓ ﻣﺮﻛﺰﻳﺔ ﻟﺘﻨﻤﻴﺔ ﺍﻟﻔﻮﺍﺭﻕ ﺑﲔ ﺍﻟﺸﻌﻮﺏ)‪ ،(٣‬ﻳﻘﻮﻝ ﰲ ﻛﺘﺎﺑﻪ‪» :‬ﺇﻥ ﺍ‪‬ﻴﺎﺭ ﺍﻟﻨﻈﺎﻡ‬
‫ﻭﺍ‪‬ﺘﻤﻊ ﺍﳌﺪﱐ ﳜﻠﻖ ﻓﺮﺍﻏﺎﺕ ﺗﺴﺪ‪‬ﻫﺎ ﺍﳉﻤﺎﻋﺎﺕ ﺍﻟﺪﻳﻨﻴﺔ ﺍﻟﱵ ﻏﺎﻟﺒ‪‬ﺎ ﻣﺎ ﺗﻜﻮﻥ ﺃﺻﻮﻟﻴﺔ«)‪.(٤‬‬
‫‪ (٤‬ﺗﻨﺎﻣﻲ ﺍﻟﺸﻌﻮﺭ ﺑﺎﻟﺘﻤﺎﻳﺰ ﺍﻟﺜﻘﺎﰲ ﻭﺍﳊﻨﲔ ﻟﻠﻌﻮﺩﺓ ﺇﱃ ﺍﳉﺬﻭﺭ ﺍﳊﻀﺎﺭﻳﺔ ﻟﺪﻯ ﺍﻟﺜﻘﺎﻓﺎﺕ ﺍﻟﱵ‬
‫ﺍﻛﺘﺴﺤﻬﺎ ﺍﻟﺘﻐﺮﻳﺐ‪ ،‬ﻭﻳ‪‬ﻤﺜﹼﻞ ﻋﻠﻰ ﺫﻟﻚ ﺑﺎﲡﺎﻫﺎﺕ ﻋﻮﺩﺓ ﺍﻟﻴﺎﺑﺎﻥ ﺇﱃ ﺃﺻﻮﳍﺎ ﺍﻵﺳﻴﻮﻳﺔ‪ ،‬ﻭﺇﺣﻴﺎﺀ‬
‫ﺍﻟﺜﻘﺎﻓﺔ ﺍﳍﻨﺪﻭﺳﻴﺔ ﰲ ﺍﳍﻨﺪ‪ ،‬ﻭﺍﳉﺪﻝ ﺍﻟﻌﻨﻴﻒ ﺣﻮﻝ ﺍﻟﺘﻐﺮﻳﺐ ﰲ ﺭﻭﺳﻴﺎ)‪ ،(٥‬ﻳﻘﻮﻝ ﰲ ﻫﺬﺍ‬
‫ﺍﳋﺼﻮﺹ‪» :‬ﺇﻥ ﺍﻷﺻﺎﻟﺔ ﺃﻭ ﺍﻟﻌﻮﺩﺓ ﺇﱃ ﺍﳌﻮﺭﻭﺙ ﺻﺎﺭﺕ ﻧﻈﺎﻣ‪‬ﺎ ﻳﻮﻣﻴ‪‬ﺎ ﻋﱪ ﺍﻟﻌﺎﱂ ﻏﲑ ﺍﻟﻐﺮﰊ‬
‫ﰲ ﺍﻟﺜﻤﺎﻧﻴﻨﺎﺕ ﻭﺍﻟﺘﺴﻌﻴﻨﺎﺕ«)‪.(٦‬‬
‫‪ (٥‬ﺃﻥ ﺗﻨﺎﻣﻲ ﺍﻟﻨـﺰﻋﺔ ﺍﻹﻗﻠﻴﻤﻴﺔ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﺍﻟﻨﺎﺟﺤﺔ ﻳﺪﻋﻢ ﺍﻟﻮﻋﻲ ﺑﺎﳊﻀﺎﺭﺓ‪ ،‬ﻓﺎﻷﻗﺎﻟﻴﻢ‬
‫ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﻗﺪ ﻻ ﺗﻨﺘﺞ ﺇﻻ ﻋﻨﺪﻣﺎ ﺗﻀﺮﺏ ﲜﺬﻭﺭﻫﺎ ﰲ ﺣﻀﺎﺭﺓ ﻣﺸﺘﺮﻛﺔ‪ ،‬ﻓﺎﻻﻧﺪﻣﺎﺝ‬

‫)‪ (١‬ﺻﺪﺍﻡ ﺍﳊﻀﺎﺭﺍﺕ )ﺹ‪.(١٤٥-١٤٤ :‬‬

‫)‪ (٢‬ﺍﻷﺻﻮﻟﻴﺔ‪ :‬ﻣﺼﻄﻠﺢ ﺃﺳﻘﻄﺘﻪ ﻭﺳﺎﺋﻞ ﺍﻹﻋﻼﻡ ﺍﻟﻐﺮﺑﻴﺔ ﻇﹸﻠﻤ‪‬ﺎ ﻭﻋﺪﻭﺍﻧ‪‬ﺎ ﻋﻠﻰ ﺗﻴﺎﺭ ﺍﻟﺼﺤﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﻟﻠﺤﺪ ﻣﻦ ﺍﻧﺘـﺸﺎﺭﻩ‪،‬‬
‫ﻓﻬﻮ ﰲ ﺍﻷﺻﻞ ﻣﺼﻄﻠﺢ ﻧﺸﺄ ﻭﺗﺮﻋﺮﻉ ﰲ ﺍﻟﻐﺮﺏ‪ ،‬ﺇﺫ ﻳﻌﲏ ﰲ ﺑﻴﺌﺘﻪ ﺍﻷﺻﻠﻴﺔ‪ :‬ﻓﺮﻗﺔ ﻣﻦ ﺍﻟﱪﻭﺗﺴﺘﻨﺖ ﺗـﺆﻣﻦ ﺑﺎﻟﻌـﺼﻤﺔ‬
‫ﺍﳊﺮﻓﻴﺔ ﻟﻜﻞ ﻛﻠﻤﺔ ﰲ ﺍﻟﻜﺘﺎﺏ ﺍﳌﻘﺪﺱ‪ ،‬ﻭﻳﺪﻋﻲ ﺃﻓﺮﺍﺩﻫﺎ ﺍﻟﺘﻠﻘﻲ ﺍﳌﺒﺎﺷﺮ ﻋﻦ ﺍﷲ‪ ،‬ﻭﻳ‪‬ﻌﺎﺩﻭﻥ ﺍﻟﻌﻘﻞ ﻭﺍﻟﺘﻔﻜﲑ ﺍﻟﻌﻠﻤـﻲ‪،‬‬
‫ﻭﳝﻴﻠﻮﻥ ﺇﱃ ﺍﺳﺘﺨﺪﺍﻡ ﺍﻟﻌﻨﻒ ﻟﻔﺮﺽ ﻫﺬﻩ ﺍﳌﻌﺘﻘﺪﺍﺕ ﺍﻟﻔﺎﺳﺪﺓ‪ ،‬ﻓﻔﻲ ﺇﻃﻼﻗﻪ ﻋﻠﻰ ﺗﻴﺎﺭ ﺍﻟﺼﺤﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺗﺪﺑﲑ ﻣﺎﻛﺮ؛‬
‫ﻟﺘﻨﻔﲑ ﺍﻟﺸﻌﻮﺏ ﻣﻦ ﺗﻴﺎﺭ ﺍﻟﺼﺤﻮﺓ‪ ،‬ﻭﺇﻛﺴﺎﺑﻪ ﺻﻮﺭﺓ ﺍﻟﻌﻨﻒ‪ ،‬ﻭﺍﺳﺘﺪﻋﺎﺀ ﺍﻟﺴﻠﻄﺎﺕ ﺍﻟﺴﻴﺎﺳﻴﺔ ﻋﻠﻴﻪ )ﻣﻌﺠـﻢ ﺍﳌﻨـﺎﻫﻲ‬
‫ﺍﻟﻠﻔﻈﻴﺔ ﺹ‪.(١٠٧ -١٠٢ :‬‬
‫)‪ (٣‬ﻳﻨﻈﺮ‪ :‬ﻣﺴﺘﻘﺒﻞ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺪﻭﻟﻴﺔ )ﺹ‪ ،(١٦ :‬ﺣﻮﻝ ﺻﺮﺍﻉ ﺍﳊﻀﺎﺭﺍﺕ )ﺹ‪.(٣٢-٣١ :‬‬
‫)‪ (٤‬ﺻﺪﺍﻡ ﺍﳊﻀﺎﺭﺍﺕ )ﺹ‪.(١٩٦ :‬‬
‫)‪ (٥‬ﻳﻨﻈﺮ‪ :‬ﻣﺴﺘﻘﺒﻞ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺪﻭﻟﻴﺔ )ﺹ‪ ،(١٦ :‬ﺣﻮﻝ ﺻﺮﺍﻉ ﺍﳊﻀﺎﺭﺍﺕ )ﺹ‪.(٣٢ :‬‬
‫)‪ (٦‬ﺻﺪﺍﻡ ﺍﳊﻀﺎﺭﺍﺕ )ﺹ‪.(١٨٧ :‬‬
 ‫اﻟﺒﺎب اﻟﺜﺎﻟﺚ‪ :‬ﻧﻈﺮﯾﺎت اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ وﻗﻮاﻧﯿﻨﮭﺎ اﻟﻔﻠﺴﻔﯿﺔ‬
‫‪٢٠٢‬‬
‫ﺍﻻﻗﺘﺼﺎﺩﻱ ﻟﻪ ﻋﻼﻗﺔ ﻣﺒﺎﺷﺮﺓ ﲟﻔﻬﻮﻡ ﺍﻟﺘﻤﺎﺳﻚ ﺍﻟﺜﻘﺎﰲ)‪ ،(١‬ﻳﻘﻮﻝ ﰲ ﻛﺘﺎﺑﻪ‪» :‬ﻓﺎﳌﻨﻈﻤﺎﺕ‬
‫ﺫﺍﺕ ﺍﳊﻀﺎﺭﺓ ﺍﻟﻮﺍﺣﺪﺓ ﺗﻔﻌﻞ ﺃﺷﻴﺎﺀ ﺃﻛﺜﺮ‪ ،‬ﻭﻫﻲ ﺃﻛﺜﺮ ﳒﺎﺣ‪‬ﺎ ﻣﻦ ﺍﳌﻨﻈﻤﺎﺕ ﺫﺍﺕ ﺍﳊﻀﺎﺭﺍﺕ‬
‫ﺍﳌﺘﻌﺪﺩﺓ«)‪.(٢‬‬
‫‪ (٦‬ﻳﻌﺘﻘﺪ ﻫﻨﺘﺠﺘﻮﻥ ﺃﻥ ﺍﻟﺘﺰﺍﻳﺪ ﺍﻟﺪﳝﻐﺮﺍﰲ)‪ (٣‬ﺍﻟﻜﺒﲑ ﻟﻠﻤﺴﻠﻤﲔ ﻭﲞﺎﺻﺔ ﺍﻟﻔﺌﺔ ﺍﻟﺸﺎﺑﺔ‪ ،‬ﻭﺍﻟﱵ‬
‫ﺗﺸﻜﻞ ﺫﺧﲑﺓ ﻣﻬﻤﺔ ﰲ ﺍﻟﺼﺮﺍﻋﺎﺕ‪ ،‬ﺳﺘﺰﻳﺪ ﻣﻦ ﺣﺪﺓ ﺍﻟﻨـﺰﺍﻋﺎﺕ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﻭﺑﺎﻗﻲ‬
‫ﺍﻟﺸﻌﻮﺏ‪ ،‬ﻛﺬﻟﻚ ﻓﺈﻥ ﺍﻟﺘﻀﺨﻢ ﺍﻟﺪﳝﻮﻏﺮﺍﰲ ﻟﺪﻯ ﺍﳊﻀﺎﺭﺍﺕ ﻏﲑ ﺍﻟﻐﺮﺑﻴﺔ ﺳﻴﺆﺩﻱ ﺇﱃ‬
‫ﺿﻐﻮﻃﺎﺕ ﻋﻠﻰ ﺍﻟﻐﺮﺏ ﺍﻟﻀﻌﻴﻒ ﺳﻜﺎﻧﻴ‪‬ﺎ‪ ،‬ﻭﺫﻟﻚ ﻋﻦ ﻃﺮﻳﻖ ﺍﳍﺠﺮﺓ؛ ﳑﺎ ﻳﻬﺪﺩ ﺍﳍﻮﻳﺔ‬
‫ﺍﻟﻮﻃﻨﻴﺔ ﻟﻠﺸﻌﻮﺏ ﺍﻟﻐﺮﺑﻴﺔ)‪.(٤‬‬
‫ﻓﻬﺬﻩ ﺍﻟﺘﻌﻠﻴﻼﺕ ﺍﻟﱵ ﺳﺎﻗﻬﺎ ﻫﻨﺘﺠﺘﻮﻥ ﺇﳕﺎ ﺗﺪﻭﺭ ﺣﻮﻝ ﳏﻮﺭ ﻭﺍﺣﺪ ﻫﻮ ﺗﺼﺎﻋﺪ‬
‫ﺍﳋﺼﻮﺻﻴﺎﺕ ﺍﳊﻀﺎﺭﻳﺔ ﻭﺍﻟﺜﻘﺎﻓﻴﺔ ﻭﺍﻟﺪﻳﻨﻴﺔ‪ ،‬ﻛﺪﻻﻟﺔ ﻋﻠﻰ ﺇﻧﺬﺍﺭ ﺑﺼﺪﺍﻡ ﺣﻀﺎﺭﻱ‪.‬‬
‫ﻭﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺗﺮﻛﻴﺰ ﻫﻨﺘﺠﺘﻮﻥ ﻋﻠﻰ ﺍﻟﺼﺪﺍﻡ ﺍﳊﻀﺎﺭﻱ ﺑﲔ ﺍﻹﺳﻼﻡ ﻭﺍﻟﻐﺮﺏ ﻓﺈﻧﻪ ﻗﺪ ﺟﺎﺀ‬
‫ﻧﺘﻴﺠﺔ ﺇﻃﻼﻕ ﺃﺣﻜﺎﻡ ﻣﺴﺒﻘﺔ ﻭﻣﺘﻬﺎﻓﺘﺔ ﻋﻠﻰ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺍﻟﱵ ﻫﻲ ﰲ ﺍﻷﺳﺎﺱ ﻣﺴﺘﻬﻠﻜﺔ ﻣﻦ ﻗﺒﻞ‬
‫ﺍﻹﻋﻼﻡ‪ ،‬ﺪﻑ ﺍﻟﺘﺮﻫﻴﺐ ﻭﺍﻟﺘﺨﻮﻳﻒ ﻣﻦ ﺍﻹﺳﻼﻡ ﻭﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﲢﻤﻴﻠﻬﻢ ﺳﺒﺐ ﺍﻟﺼﺪﺍﻡ ﺑﲔ‬
‫ﺍﳊﻀﺎﺭﺍﺕ‪ ،‬ﻭﻣﻦ ﻫﺬﻩ ﺍﻷﺣﻜﺎﻡ ﺍﻟﱵ ﺃﻃﻠﻘﻬﺎ ﻫﻨﺘﺠﺘﻮﻥ ﺟ‪‬ﺰﺍﻓﹰﺎ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ﻭﺍﻟﱵ ﲪﻠﺘﻬﺎ ﺳﻄﻮﺭ‬
‫ﻛﺘﺎﺑﻪ‪) :‬ﺻﺪﺍﻡ ﺍﳊﻀﺎﺭﺍﺕ(‪:‬‬
‫‪ (١‬ﺃﻥ ﺍﳊﻀﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺳﺒﺐ ﻟﻔﺸﻞ ﺍﻷﻧﻈﻤﺔ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ ﰲ ﻣﻌﻈﻢ ﺩﻭﻝ ﺍﻟﻌﺎﱂ‬
‫ﺍﻹﺳﻼﻣﻲ‪.‬‬
‫‪ (٢‬ﺻﻌﻮﺑﺔ ﺗﻌﺎﻳﺶ ﺍﳌﺴﻠﻤﲔ ﻣﻊ ﻏﲑﻫﻢ ﺑﺴﺒﺐ ﺇﳝﺎ‪‬ﻢ ﺑﻌﻘﻴﺪﺓ ﺍﻟﻮﻻﺀ ﻭﺍﻟﱪﺍﺀ‪.‬‬
‫‪ (٣‬ﺗﻮﺭﻁ ﺍﳌﺴﻠﻤﲔ ﺑﺄﻋﻤﺎﻝ ﻋﻨﻒ ﻣﻊ ﺍﳉﻤﺎﻋﺎﺕ ﻭﺍﳊﻀﺎﺭﺍﺕ ﺍﳌﺨﺘﻠﻔﺔ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﺸﻌﻮﺏ‬
‫ﺍﳌﻨﺘﻤﻴﺔ ﺇﱃ ﺣﻀﺎﺭﺍﺕ ﺃﺧﺮﻯ‪ ،‬ﻓﻬﻮ ﻳﺮﻯ ﺃﻥ ﺍﻹﺳﻼﻡ ﺩﻳﻦ ﺩﻣﻮﻱ ﻋﻨﻴﻒ؛ ﺑﺴﺒﺐ ﻧﺼﻮﺹ‬

‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﻣﺴﺘﻘﺒﻞ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺪﻭﻟﻴﺔ )ﺹ‪ ،(١٧ :‬ﺣﻮﻝ ﺻﺮﺍﻉ ﺍﳊﻀﺎﺭﺍﺕ )ﺹ‪.(٣٤-٣٣ :‬‬
‫)‪ (٢‬ﺻﺪﺍﻡ ﺍﳊﻀﺎﺭﺍﺕ )ﺹ‪.(٢٤٧ :‬‬
‫)‪ (٣‬ﺍﻟﺘﺰﺍﻳﺪ ﺍﻟﺪﳝﻐﺮﺍﰲ‪ :‬ﺍﻟﺪﳝﻐﺮﺍﻓﻴﺎ‪ :‬ﻫﻮ ﻋﻠﻢ ﺍﻹﺣﺼﺎﺀ ﺍﻟﺴﻜﺎﱐ‪ ،‬ﻭﺍﻟﺘﺰﺍﻳﺪ ﺍﻟﺪﳝﻐﺮﺍﰲ ﺃﻱ ﺗﺰﺍﻳﺪ ﰲ ﺇﺣـﺼﺎﺀﺍﺕ ﺍﻟـﺴﻜﺎﻥ‬
‫)ﻣﺪﺧﻞ ﻟﺪﺭﺍﺳﺔ ﺍﻟﺪﳝﻐﺮﺍﻓﻴﺎ‪ ،‬ﺹ‪.(٨ :‬‬
‫)‪ (٤‬ﻳﻨﻈﺮ‪ :‬ﻣﺴﺘﻘﺒﻞ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺪﻭﻟﻴﺔ )ﺹ‪ ،(١٨ :‬ﺣﻮﻝ ﺻﺮﺍﻉ ﺍﳊﻀﺎﺭﺍﺕ )ﺹ‪.(٣٨-٣٤ :‬‬
 ‫اﻟﺒﺎب اﻟﺜﺎﻟﺚ‪ :‬ﻧﻈﺮﯾﺎت اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ وﻗﻮاﻧﯿﻨﮭﺎ اﻟﻔﻠﺴﻔﯿﺔ‬
‫‪٢٠٣‬‬
‫ﺍﳉﻬﺎﺩ ﺍﳌﻘﺪﺱ ﺍﻟﱵ ﳛﺘﻮﻱ ﻋﻠﻴﻬﺎ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ‪.‬‬
‫‪ (٤‬ﻫ‪‬ﻮ‪‬ﺱ ﺍﳌﺴﻠﻤﲔ ﺑﺘﻔﻮﻕ ﺛﻘﺎﻓﺘﻬﻢ‪ ،‬ﻭﺿﻌﻒ ﻗﻮ‪‬ﻢ ﳑﺎ ﻳﻨﺒﺊ ﲝﺮﺏ ﺑﺎﺭﺩﺓ ﺟﺪﻳﺪﺓ ﺑﲔ‬
‫ﺍﻹﺳﻼﻡ ﻭﺍﻟﻐﺮﺏ)‪.(١‬‬
‫‪ (٥‬ﻏﻴﺎﺏ ﻗﻴﺎﺩﺓ ﺩﻭﻟﺔ ﺭﺍﺋﺪﺓ ﻟﺘﻮﺣﻴﺪ ﺍﳌﺴﻠﻤﲔ‪.‬‬
‫‪ (٦‬ﺃﻥ ﻟﻠﻤﺴﻠﻤﲔ ﺟﺬﻭﺭ‪‬ﺍ ﺗﺎﺭﳜﻴﺔ ﺻﺪﺍﻣﻴﺔ ﻣﻊ ﺑﺎﻗﻲ ﺍﳊﻀﺎﺭﺍﺕ‪.‬‬
‫‪ (٧‬ﺍﻓﺘﻘﺎﺩ ﺍﻹﺳﻼﻡ ﻟﻼﻧﺴﺠﺎﻡ ﻭﺍﻟﺘﻤﺎﺳﻚ ﰲ ﺍﳍﻮﻳﺔ؛ ﳑﺎ ﻳﺆﺩﻱ ﺇﱃ ﺻﺪﺍﻣﺎﺕ ﺣﻀﺎﺭﻳﺔ ﺑﻴﻨﻪ‬
‫ﻭﺑﲔ ﺑﺎﻗﻲ ﺍﳊﻀﺎﺭﺍﺕ)‪.(٢‬‬
‫ﻫﺬﺍ ﺑﺎﺧﺘﺼﺎﺭ ﻣﺎ ﺍﻧﻄﻮﺕ ﻋﻠﻴﻪ ﻧﻈﺮﻳﺔ ﻫﻨﺘﺠﺘﻮﻥ ﻣﻦ ﺗﻮﺟﻬﺎﺕ ﻭﻣﻔﺎﻫﻴﻢ ﻣﻐﺮﺿﺔ ﺑﺎﻃﻠﺔ‪.‬‬

‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺣﻮﻝ ﺻﺮﺍﻉ ﺍﳊﻀﺎﺭﺍﺕ )ﺹ‪ ،(٢٣-٢٢ :‬ﺻﺪﺍﻡ ﺍﳊﻀﺎﺭﺍﺕ )ﺹ‪.(٤٥٢-٤٤٩ :‬‬
‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﺣﻮﻝ ﺻﺮﺍﻉ ﺍﳊﻀﺎﺭﺍﺕ )ﺹ‪ ،(٣٨ :‬ﺻﺪﺍﻡ ﺍﳊﻀﺎﺭﺍﺕ )ﺹ‪.(٤٤٠ :‬‬
 ‫اﻟﺒﺎب اﻟﺜﺎﻟﺚ‪ :‬ﻧﻈﺮﯾﺎت اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ وﻗﻮاﻧﯿﻨﮭﺎ اﻟﻔﻠﺴﻔﯿﺔ‬
‫‪٢٠٤‬‬
‫ﺍﻟﻤﺒﺤﺙ ﺍﻟﺜﺎﻟﺙ‪ :‬ﺃﻫﺩﺍﻓﻬﺎ ﻭﺁﺜﺎﺭﻫﺎ‪:‬‬
‫ﺇﻥ ﺍﻟﻨﻈﺮﻳﺎﺕ ﺍﻻﺳﺘﺸﺮﺍﻓﻴﺔ ﳍﺎ ﻣﻦ ﺍﻷﳘﻴﺔ ﻭﺍﳋﻄﻮﺭﺓ ﻣﺎ ﳚﻌﻠﻬﺎ ﺗﺘﻌﺪﻯ ﳎﺮﺩ ﺍﻟﺪﺭﺍﺳﺔ‬
‫ﺍﳌﺴﺘﻘﺒﻠﻴﺔ‪ ،‬ﻭﺍﻟﻮﺻﻒ ﺍﻟﺘﻨﺒ‪‬ﺌِﻲ‪ ‬ﻟﻠﻤﺴﺘﻘﺒﻞ ﺇﱃ ﲢﻘﻴﻖ ﻛﺜﲑ ﻣﻦ ﺍﻷﻫﺪﺍﻑ ﺍﳌﺪﺭﻭﺳﺔ ﻭﺍﳌﺨﻄﻄﺔ ﰲ ﺷﱴ‬
‫ﺍ‪‬ﺎﻻﺕ ﺍﻟﺴﻴﺎﺳﻴﺔ‪ ،‬ﻭﺍﻟﻔﻜﺮﻳﺔ‪ ،‬ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﻭﻏﲑﻫﺎ‪ ،‬ﺑﻞ ﺗﺴﻬﻢ ﺇﱃ ﺣﺪ ﺑﻌﻴﺪ ﰲ ﺗﻘﺮﻳﺮ‬
‫ﺳﻠﻮﻙ ﺍﻟﻔﺮﺩ ﰲ ﺍ‪‬ﺘﻤﻌﺎﺕ ﻭﻧﻈﺮﻳﺔ )ﺻﺪﺍﻡ ﺍﳊﻀﺎﺭﺍﺕ( ﲝﻜﻢ ﺃﻥ ﺭﺍﺋﺪﻫﺎ ﻫﻮ ﳐﻄﻂ ﺍﺳﺘﺮﺍﺗﻴﺠﻲ‬
‫ﻭﻣ‪‬ﻨﻈﱢﺮ ﳐﺎﺑﺮﺍﰐ ﻟﻪ ﺍﻋﺘﺒﺎﺭﻩ ﻋﻨﺪ ﺻ‪‬ﻨ‪‬ﺎﻉ ﺍﻟﻘﺮﺍﺭ ﺍﻟﻐﺮﰊ‪ ،‬ﻓﻘﺪ ﺟﺎﺀﺕ ﻧﻈﺮﻳﺘﻪ ﻣﻮﺍﻓﻘﺔ ﻷﻫﻮﺍﺀ ﺍﻟﻐﺮﺏ‬
‫ﻭﺃﺣﻼﻣﻪ ﺍﳌﺮﺳﻮﻣﺔ ﰲ ﺍﻟﺴﻴﻄﺮﺓ ﻋﻠﻰ ﺍﻟﻌﺎﱂ‪ ،‬ﻭﺑﺴﻂ ﺍﻟﻨﻔﻮﺫ ﺑﺄﻱ‪ ‬ﺷﻜﻞ ﻭﺃﻱ‪ ‬ﻃﺮﻳﻘﺔ‪.‬‬
‫ﻭﺑﺎﻟﻨﻈﺮ ﰲ ﺧﻼﺻﺔ ﺃﻫﺪﺍﻑ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺔ ﻳﺘﻀﺢ ﺃ‪‬ﺎ ﺗﻨﻄﻮﻱ ﻋﻠﻰ ﻧﻮﺍﻳﺎ ﺳﻴﺌﺔ‪ ،‬ﻭﺑﻄﺎﺋﻦ‬
‫ﺧﺒﻴﺜﺔ ﺗﻔﻮﺡ ﺭﺍﺋﺤﺘﻬﺎ ﺑﲔ ﺛﻨﺎﻳﺎ ﺳﻄﻮﺭ ﻛﺘﺎﺑﻪ )ﺻﺪﺍﻡ ﺍﳊﻀﺎﺭﺍﺕ( ﻭﺇﲨﺎﳍﺎ ﻛﺘﺎﱄ‪:‬‬
‫‪ (١‬ﻛﺴﺮ ﺷﻮﻛﺔ ﺍﳊﻀﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺍﳊﻀﺎﺭﺓ ﺍﻟﺼﻴﻨﻴﺔ ﺍﻟﻜﻨﻔﻮﺷﻴﻮﺳﻴﺔ؛ ﻷ‪‬ﺎ ﰲ ﻧﻈﺮﻩ ﲤﺜﻞ‬
‫ﺍﻟﺘﺤﺪﻱ ﺍﻷﺻﻌﺐ ﺃﻣﺎﻡ ﺍﳊﻀﺎﺭﺓ ﺍﻟﻐﺮﺑﻴﺔ‪ ،‬ﰒ ﺍﺣﺘﻮﺍﺀ ﺑﻘﻴﺔ ﺍﳊﻀﺎﺭﺍﺕ ﻏﲑ ﺍﻟﻐﺮﺑﻴﺔ ﺍﻟﱵ ﳒﺤﺖ‬
‫ﰲ ﲢﺪﻳﺚ ﳎﺘﻤﻌﺎ‪‬ﺎ ﰲ ﺷﱴ ﺍ‪‬ﺎﻻﺕ؛ ﻭﺫﻟﻚ ﻟﻴﺘﺤﻘﻖ ﻟﻠﻐﺮﺏ ﺍﻻﻧﺘﺼﺎﺭ ﺍﻷﻋﻈﻢ ﰲ ﻫﺬﺍ‬
‫ﺍﻟﺼﺮﺍﻉ‪ ،‬ﻭﻳﺘﻔﺮﺩ ﺑﺎﻟﻘﻮﺓ ﻭﺍﳍﻴﻤﻨﺔ)‪.(١‬‬
‫‪ (٢‬ﰲ ﺻﻴﺎﻏﺔ )ﻫﻨﺘﺠﺘﻮﻥ( ﻟﻨﻈﺮﻳﺘﻪ ﺍﺳﺘﻌﻤﻞ ﺃﺳﻠﻮﺑ‪‬ﺎ ﻣﺎﻛﺮ‪‬ﺍ ﻳﻬﺪﻑ ﺇﱃ ﺗﺄﺟﻴﻞ ﺍﻟﻨﻘﺪ ﻭﺍﻟﻨﻈﺮ ﻓﻴﻬﺎ‪،‬‬
‫ﻭﺫﻟﻚ ﻋﱪ ﺍﺳﺘﺨﺪﺍﻡ ﻟﻔﻆ )ﻓﺮﺿﻴﺔ(‪ ،‬ﰒ ﲢﻮﻳﻞ ﺍﻟﻔﺮﺿﻴﺔ ﺇﱃ ﲨﻠﺔ )ﺣﻘﺎﺋﻖ(‪ ،‬ﻳﺘﻢ ﺗﻘﺮﻳﺮﻫﺎ‬
‫ﺑﺎﻷﻣﺜﻠﺔ ﺍﻟﱵ ﺗﻐﲏ ﻋﻦ ﺍﻟﺘﺤﻠﻴﻞ‪ ،‬ﻭﺗﻘﻮﻡ ﻣﻘﺎﻡ ﺍﻟﺪﻟﻴﻞ)‪.(٢‬‬
‫‪ (٣‬ﺃﻥ ﻧﻈﺮﻳﺔ )ﺻﺪﺍﻡ ﺍﳊﻀﺎﺭﺍﺕ( ﻓﻴﻬﺎ ﺷﺪ ﻻﻧﺘﺒﺎﻩ ﺍﻟﺸﻌﻮﺏ ﺣﱴ ﺗﺘﺸﺒﺚ ﺑﺎﳋﺼﻮﻣﺔ ﺍﻟﱵ ﻳﺪ‪‬ﻋﻰ‬
‫ﺃ‪‬ﺎ ﻣﺘﺤﻘﻘﺔ ﺍﻟﻮﻗﻮﻉ ﻣﺴﺘﻘﺒﻼﹰ؛ ﳑﺎ ﻳ‪‬ﻔﺴﺢ ﺍ‪‬ﺎﻝ ﻷﺻﺤﺎﺏ ﺍﳌﺼﺎﱀ ﰲ ﺍﻹﺩﺍﺭﺓ ﺍﻟﻐﺮﺑﻴﺔ ﻹﺩﺍﺭﺓ‬
‫ﺷﺆﻭ‪‬ﻢ ﻭﺇﺩﺍﺭﺓ ﺍﻟﻌﺎﱂ ﺍﳌﻤﺰﻕ‪ ،‬ﻓﻬﻲ ﺗ‪‬ﻤﺰ‪‬ﻕ ﺍﻟﻌﺎﱂ ﻟﺘﺴﻮﺩ ﺑﻌﺪﺋﺬٍ)‪.(٣‬‬
‫‪ (٤‬ﺍﻟﺮﻏﺒﺔ ﺍﻟﻮﺍﺿﺤﺔ ﻟﺪﻯ )ﺻﺎﻣﻮﻳﻞ ﻫﻨﺘﺠﺘﻮﻥ( ﺑﻔﺘﺢ ﺟﺒﻬﺔ ﺻﺮﺍﻉ ﺧﺎﺻﺔ ﺑﲔ ﺍﻟﻐﺮﺏ‬
‫ﻭﺍﻹﺳﻼﻡ‪ ،‬ﻳﻘﻮﻝ ﺍﳌﻔﻜﺮ ﺇﺩﻭﺍﺭﺩ ﺳﻌﻴﺪ)‪» :(٤‬ﺇﻥ ﻫﻨﺘﺠﺘﻮﻥ ﻳﺮﻳﺪ ﺃﻥ ﻳﻨﺘﻬﻲ ﻋﺎﳌﻨﺎ ﺇﱃ ﺣﺎﻟﺔ‬
‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺣﻮﺍﺭ ﺍﳊﻀﺎﺭﺍﺕ‪ ،‬ﺇﺷﻜﺎﻟﻴﺔ ﺍﻟﺘﺼﺎﺩﻡ ﻭﺁﻓﺎﻕ ﺍﳊﻮﺍﺭ )ﺹ‪.(١٤ :‬‬
‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﻗﻀﺎﻳﺎ ﰲ ﺍﻟﻔﻜﺮ ﺍﳌﻌﺎﺻﺮ )ﺹ‪.(٩٤ :‬‬
‫)‪ (٣‬ﻳﻨﻈﺮ‪ :‬ﺻﺪﺍﻡ ﺍﳊﻀﺎﺭﺍﺕ‪ ،‬ﻧﺼﻮﺹ ﻧﻘﺪﻳﺔ ﰲ ﺍﳌﻨﻬﺞ ﻭﺍﳌﻀﻤﻮﻥ ﳌﻘﻮﻟﺔ ﻫﻨﺘﺠﺘﻮﻥ )ﺹ‪.(٣٣٢ :‬‬
‫)‪ (٤‬ﺇﺩﻭﺍﺭﺩ ﺳﻌﻴﺪ‪ :‬ﻭﻟﺪ ﰲ ﺍﻟﻘﺪﺱ ﻋﺎﻡ ‪١٩٣٥‬ﻡ‪ ،‬ﻫﺎﺟﺮ ﺇﱃ ﺍﻟﻮﻻﻳﺎﺕ ﺍﳌﺘﺤﺪﺓ ﺍﻷﻣﺮﻳﻜﻴﺔ‪ ،‬ﻭﺃﰎ ﺩﺭﺍﺳﺘﻪ ﺍﳉﺎﻣﻌﻴﺔ ﻫﻨﺎﻙ‪ ،‬ﻭﺣـﺼﻞ ﻋﻠـﻰ‬
‫ﺩﺭﺟﺔ ﺍﻟﺪﻛﺘﻮﺭﺍﻩ ﻣﻦ ﺟﺎﻣﻌﺔ ﻫﺎﺭﻓﺮﺩ‪ ،‬ﻋﻤﻞ ﺃﺳﺘﺎﺫﹰﺍ ﻟﻸﺩﺏ ﺍﳌﻘﺎﺭﻥ ﰲ ﺟﺎﻣﻌﺔ ﻛﻮﻟﻮﻣﺒﻴﺎ ﺍﻷﻣﺮﻳﻜﻴﺔ‪ ،‬ﻣﻦ ﻣﺆﻟﻔﺎﺗـﻪ‪ :‬ﺍﻻﺳﺘـﺸﺮﺍﻕ ‪-‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﻔﻠﺴﻄﻴﻨﻴﺔ ‪ -‬ﺗﻐﻄﻴﺔ ﺍﻹﺳﻼﻡ )ﺇﺿﺎﺀﺍﺕ ﻋﻠﻰ ﻛﺘﺎﺏ ﺍﻻﺳﺘﺸﺮﺍﻕ ﻹﺩﻭﺍﺭﺩ ﺳﻌﻴﺪ ﺹ‪.(١١ :‬‬
 ‫اﻟﺒﺎب اﻟﺜﺎﻟﺚ‪ :‬ﻧﻈﺮﯾﺎت اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ وﻗﻮاﻧﯿﻨﮭﺎ اﻟﻔﻠﺴﻔﯿﺔ‬
‫‪٢٠٥‬‬
‫ﺻﺮﺍﻉ…ﺇﻧﻪ ﻳﺴﻌﻰ ﺇﱃ ﺗﺪﺑﲑ ﻣﺸﻜﻠﺔ ﺑﲔ ﺍﻟﻐﺮﺏ ﻭﺍﻟﻼﻏﺮﺏ‪ ،‬ﻭﰲ ﻫﺬﺍ ﺍﻟﺴﻴﺎﻕ ﻫﻨﺎﻙ‬
‫ﺍﻫﺘﻤﺎﻡ ﻭﺍﺿﺢ ﺑﺎﻟﺮﻏﺒﺔ ﰲ ﻓﺘﺢ ﻣﻌﺮﻛﺔ ﻣﻊ ﺍﻹﺳﻼﻡ«)‪.(١‬‬
‫‪ (٥‬ﻳﻬﺪﻑ ﻫﻨﺘﺠﺘﻮﻥ ﻣﻦ ﻧﻈﺮﻳﺔ ﺍﻟﺼﺮﺍﻉ ﺇﱃ ﺍﳊﻔﺎﻅ ﻋﻠﻰ ﺍﻟﺘﻔﻮﻕ ﺍﻟﻌﺴﻜﺮﻱ ﻭﺍﻟﺘﺮﺍﺟﻊ ﻋﻦ‬
‫ﺳﻴﺎﺳﺔ ﲣﻔﻴﻒ ﺍﻟﻘﺪﺭﺍﺕ ﺍﻟﻌﺴﻜﺮﻳﺔ ﺍﻟﻐﺮﺑﻴﺔ‪ ،‬ﲢﺴﺒ‪‬ﺎ ﻟﻮﻗﻮﻉ ﺍﻟﺼﺮﺍﻉ ﺍﳌﺮﺗﻘﺐ ‪-‬ﺣﺴﺐ‬
‫ﺯﻋﻤﻪ‪ ،-‬ﳑﺎ ﻳﻮﺍﻓﻖ ﻣﺼﺎﱀ ﺍﻹﺩﺍﺭﺓ ﺍﻟﻐﺮﺑﻴﺔ ﺍﻟﱵ ﺗﺘﺒﲎ ﻧﻈﺮﻳﺎﺗﻪ ﻭﺍﺳﺘﺮﺍﺗﻴﺠﻴﺎﺗﻪ)‪.(٢‬‬
‫‪ (٦‬ﺣﺸﺪ ﻫﺎﻟﺔ ﻣﻦ ﺍﻟﺘﺤﺪﻳﺎﺕ ﺍﻟﻮﳘﻴﺔ ﻹﻋﻄﺎﺀ ﻧﻈﺮﻳﺘﻪ ﻧﻮﻋ‪‬ﺎ ﻣﻦ ﺍﳌﻌﻘﻮﻟﻴﺔ‪ ،‬ﻭﺫﻟﻚ ﰲ ﺻﻴﺎﻏﺔ‬
‫ﺍﻹﺳﻼﻡ ﺑﻘﺎﻟﺐ ﺍﺳﺘﻔﺰﺍﺯﻱ ﻳﻬﺪﺩ ﺍﻟﻌﺎﱂ ﻋﻠﻰ ﺍﺧﺘﻼﻑ ﺍﻧﺘﻤﺎﺀﺍﺗﻪ ﺍﳊﻀﺎﺭﻳﺔ)‪.(٣‬‬
‫‪ (٧‬ﺍﺳﺘﺌﻤﺎﻥ ﺟﺎﻧﺐ ﺍﻟﻜﻴﺎﻥ ﺍﻟﺼﻬﻴﻮﱐ ﺍﻟﺬﻱ ﳛﻈﻰ ﺑﺎﻟﻮﻻﺀ ﺍﳌﻄﻠﻖ ﻟﺪﻯ )ﻫﻨﺘﺠﺘﻮﻥ( ﻣﻦ ﺧﻄﺮ‬
‫ﺃﻱ ﻣﻮﺍﺟﻬﺔ ﺣﻀﺎﺭﻳﺔ ﻣﻊ ﺍﻟﻌﺮﺏ ﻭﺍﳌﺴﻠﻤﲔ‪ ،‬ﻋﻦ ﻃﺮﻳﻖ ﺍﺳﺘﺤﺜﺎﺙ ﺍﳉﻬﻮﺩ ﺍﻟﻐﺮﺑﻴﺔ ﺍﳌﺆﺳﺴﻴﺔ‬
‫ﻟﺘﻌﻮﻳﻖ ﺣﺮﻛﺔ ﺍﻟﺼﺤﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺍﻟﱵ ﺟﻌﻠﻬﺎ ﰲ ﻧﻈﺮﻳﺘﻪ ﺍﳋﻄﺮ ﺍﳊﻘﻴﻘﻲ ﺍﻟﺬﻱ ﻳﻬﺪﺩ ﺍﻟﻨﻈﺎﻡ‬
‫ﺍﻟﻌﺎﳌﻲ ﺍﳉﺪﻳﺪ)‪.(٤‬‬
‫ﻭﺑﻌﺪ ﺃﻥ ﲡﻠﹼﺖ ﺃﻫﺪﺍﻑ ﻧﻈﺮﻳﺔ )ﺻﺪﺍﻡ ﺍﳊﻀﺎﺭﺍﺕ( ﻭﺍﺗﻀﺤﺖ ﺧﻄﻮﺭ‪‬ﺎ ﻭﻃﻮﻝ ﻧ‪‬ﻔﹶﺴِﻬﺎ ﰲ‬
‫ﺍﻟﺘﺨﻄﻴﻂ ﻭﺍﳌﻜﺮ‪ ،‬ﺃﻻ ﳚﻌﻠﻨﺎ ﺫﻟﻚ ﻧﺘﺤﻠﻰ ﺑﺎﻟﺼﱪ‪ ،‬ﻭﻧﺪﻗﻖ ﺍﻟﻨﻈﺮ ﻓﻴﻤﺎ ﻳﺼﻠﻨﺎ ﻣﻦ ﻧﻈﺮﻳﺎﺕ‬
‫ﻣﺴﻘﺒﻠﻴﺔ؟!‪.‬‬
‫ﻓﻬﺬﻩ ﺍﻷﻫﺪﺍﻑ ﺍﳌﺪﺭﻭﺳﺔ ﺁﺗﺖ ﺑﻌﺾ ﺃﹸﻛﻠﻬﺎ ﰲ ﺁﺛﺎﺭ ﲡﻠﺖ ﰲ ﺗﺄﺟﻴﺞ ﺃﺷﻜﺎﻝ ﺳﻮﺀ ﺍﻟﺘﻔﺎﻫﻢ‬
‫ﺑﲔ ﺍﻟﺸﻌﻮﺏ‪ ،‬ﻭﺑﺚ ﺍﻟﻜﺮﺍﻫﻴﺔ‪ ،‬ﻭﻋﺪﻡ ﺍﻟﺘﺴﺎﻣﺢ‪ ،‬ﻓﻌﻨﺪﻣﺎ ﳜﺘﺼﺮ )ﻫﻨﺘﺠﺘﻮﻥ( ﺍﳌﺴﺘﻘﺒﻞ ﰲ )ﺻﺪﺍﻡ‬
‫ﺍﳊﻀﺎﺭﺍﺕ( ﺩﻭﻥ ﻓﺴﺤﺔ ﻟﻠﺤﻮﺍﺭ‪ ،‬ﻭﺣﻖ ﻟﻠﻔﺮﺩ ﰲ ﺍﻟﺘﻌﺒﲑ ﻓﻬﻮ ﳛﺒﺴﻨﺎ ﰲ ﳕﻮﺫﺝ ﻭﺍﺣﺪ‪ ،‬ﻭﻳ‪‬ﺮﻏﻤﻨﺎ‬
‫ﻋﻠﻰ ﺍﻟﺘﻔﻜﲑ ﰲ ﻣﺴﺘﻘﺒﻞ ﻗﺎﺋﻢ ﻋﻠﻰ ﺍﳌﻮﺍﺟﻬﺎﺕ ﺍﻟﺘﺎﺑﻌﺔ ﻟﻠﻬﻮﻳﺔ‪ ،‬ﻭﺍﻟﺪﻳﻦ‪ ،‬ﻭﺍﻟﺜﻘﺎﻓﺔ‪ ،‬ﻭﻳﻄﻤﺲ‬
‫ﺃﺷﻜﺎﻝ ﺍﻟﺘﻔﺎﻋﻞ‪ ،‬ﺳﻮﺍﺀ ﺃﻛﺎﻥ ﺑﻄﺮﻳﻖ ﺍﻟﺘﻘﻨﻴﺎﺕ ﺃﻡ ﺍﳌﺒﺎﺩﻻﺕ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ‪ ،‬ﺃﻭ ﺍﳌﺎﻟﻴﺔ‪ ،‬ﻭﺣﺮﻛﻴﺔ‬
‫ﺍﻷﻓﺮﺍﺩ ﰲ ﺍﻟﻌﺎﱂ‪ ،‬ﻓﻨﻈﺮﻳﺘﻪ ﺑﺬﻟﻚ ﺗﻌﺪ ﺷﻜﻼﹰ ﻣﻦ ﺃﺷﻜﺎﻝ ﺍﻹﺭﻫﺎﺏ ﺍﻟﺬﻱ ﻳﻨﺒﻐﻲ ﻣﻮﺍﺟﻬﺘﻪ)‪.(٥‬‬

‫)‪ (١‬ﻣﺴﺘﻘﺒﻞ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺪﻭﻟﻴﺔ )ﺹ‪.(١٤٧ :‬‬

‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﺣﻮﻝ ﺻﺮﺍﻉ ﺍﳊﻀﺎﺭﺍﺕ )ﺹ‪.(٤٤ :‬‬
‫)‪ (٣‬ﻳﻨﻈﺮ‪ :‬ﺣﻮﺍﺭ ﺍﳊﻀﺎﺭﺍﺕ )ﺹ‪.(١٠٦ :‬‬
‫)‪ (٤‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ )ﺹ‪.(٢٣٨ :‬‬
‫)‪ (٥‬ﻳﻨﻈﺮ‪ :‬ﻣﺮﺍﺟﻌﺎﺕ ﰲ ﻧﻈﺮﻳﺔ ﺻﺮﺍﻉ ﺍﳊﻀﺎﺭﺍﺕ )ﺹ‪.(١٢٦ :‬‬
 ‫اﻟﺒﺎب اﻟﺜﺎﻟﺚ‪ :‬ﻧﻈﺮﯾﺎت اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ وﻗﻮاﻧﯿﻨﮭﺎ اﻟﻔﻠﺴﻔﯿﺔ‬
‫‪٢٠٦‬‬
‫ﻭﻗﺪ ﺃﺛﱠﺮﺕ ﻧﻈﺮﻳﺔ )ﺻﺪﺍﻡ ﺍﳊﻀﺎﺭﺍﺕ( ﰲ ﻛﺘﺎﺑﺎﺕ ﻭﻣﻘﺎﻻﺕ ﺍﳌﻔﻜﺮﻳﻦ‪ ،‬ﻭﺫﻟﻚ‬
‫ﺑﺎﺳﺘﺪﺭﺍﺟﻬﻢ ﺇﱃ ﺳﺠﺎﻝ ﱂ ﻳﻘﻒ‪ ،‬ﺗﻨﺎﻭﻝ ﺣﻮﺍﺭﺍﺕ‪ ،‬ﻭﺗﻌﻠﻴﻘﺎﺕ‪ ،‬ﻭﻧﺪﻭﺍﺕ ﰲ ﺻﺤﻒ ﻭﳎﻼﺕ‪،‬‬
‫ﻭﻣﺮﺍﻛﺰ‪ ،‬ﻭﳏﺎﻓﻞ ﺛﻘﺎﻓﻴﺔ‪ ،‬ﻭﻋﻠﻤﻴﺔ ﰲ ﻛﻞ ﺃﳓﺎﺀ ﺍﻟﻌﺎﱂ‪ ،‬ﻭﻗﺪ ﺣﻈﻴﺖ ﰲ ﺍﻟﻌﺎﳌﲔ ﺍﻟﻌﺮﰊ‬
‫ﻭﺍﻹﺳﻼﻣﻲ ﺑﺎﻫﺘﻤﺎﻡ ﻭﺍﺳﻊ)‪.(١‬‬
‫ﰒ ﺟﺎﺀﺕ ﺃﺣﺪﺍﺙ ‪١١‬ﻣﻦ ﺃﻳﻠﻮﻝ‪ /‬ﺳﺒﺘﻤﱪ ﻋﺎﻡ ‪٢٠٠١‬ﻡ‪ ،‬ﻭﺃﻋﺎﺩﺕ ﺃﻃﺮﻭﺣﺔ )ﺻﺪﺍﻡ‬
‫ﺍﳊﻀﺎﺭﺍﺕ( ﺇﱃ ﻭﺍﺟﻬﺔ ﺍﻟﻨﻘﺎﺵ‪ ،‬ﺑﺎﻋﺘﻘﺎﺩ ﲢﻘﹼﻘﻬﺎ ﻟﺪﻯ ﻛﺜﲑ ﻣﻦ ﺍﳌﻔﻜﺮﻳﻦ؛ ﻟﺬﻟﻚ ﰎ ﺍﻟﺘﺮﻭﻳﺞ ﳍﺎ‬
‫ﻋﻠﻰ ﺃﺑﻌﺪ ﻣﺪﻯ ﻣﻦ ﻃﺮﻑ ﺍﻟﺘﻴﺎﺭﺍﺕ ﻭﺍﳊﺮﻛﺎﺕ ﺍﻟﻌﻨﺼﺮﻳﺔ ﰲ ﻛﻞ ﺍﻟﺪﻳﺎﻧﺎﺕ ﻭﺍﻟﺜﻘﺎﻓﺎﺕ)‪.(٢‬‬
‫ﻛﻤﺎ ﺃ‪‬ﺎ ﺃﺻﺒﺤﺖ ﺣﺎﻓﺰ‪‬ﺍ ﻳﺸﺪ ﺃﻏﻠﺐ ﺍﳌﻔﻜﺮﻳﻦ ﻭﺍﳌﺨﻄﻄﲔ ﺍﻻﺳﺘﺮﺍﺗﻴﺠﻴﲔ ﻟﻠﺒﺤﺚ ﻋﻦ‬
‫ﻣﻌﺎﻳﲑ ﺟﺪﻳﺪﺓ؛ ﻟﺘﺤﺪﻳﺪ ﺍﻟﺮﺅﻳﺔ ﺍﳌﺴﺘﻘﺒﻠﻴﺔ ﳌﺎ ﻫﻮ ﻗﺎﺩﻡ‪.‬‬
‫ﺑﻞ ﺇﻥ ﲨﺎﻋﺔ ﻣﻦ ﺍﳌﻔﻜﺮﻳﻦ‪ ،‬ﻭﺍﳌﺜﻘﻔﲔ‪ ،‬ﻭﺍﳌﺮﺍﻛﺰ ﺍﻟﺴﻴﺎﺳﻴﺔ ﰲ ﺍﻟﻮﻻﻳﺎﺕ ﺍﳌﺘﺤﺪﺓ‪ ،‬ﻭﺃﻭﺭﻭﺑﺎ‬
‫ﺗﺒﻨ‪‬ﺖ ﻓﻜﺮﺓ ﺍﻟﺼﺪﺍﻡ ﺍﳊﻀﺎﺭﻱ ﺑﺎﻋﺘﺒﺎﺭﻩ ﺃﻣﺮ‪‬ﺍ ﺣﺘﻤﻴ‪‬ﺎ‪ ،‬ﻭﺍﲡﻬﺖ ﻛﺜﲑ ﻣﻦ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻻﺳﺘﻘﺮﺍﺋﻴﺔ‬
‫ﺍﳊﺪﻳﺜﺔ ﺇﱃ ﲢﺪﻳﺪ ﺃﻭﺟﻪ ﺍﻟﺼﺮﺍﻉ ﺍﳌﺘﺤﻜﻢ ﰲ ﺳﲑ ﺍﻟﻌﺎﱂ)‪.(٣‬‬
‫ﻭﻟﻘﺪ ﺃﺛﺮﺕ ﻧﻈﺮﻳﺔ )ﺻﺪﺍﻡ ﺍﳊﻀﺎﺭﺍﺕ( ﰲ ﺗﻮﺟﻴﻪ ﺍﻟﺮﺃﻱ ﺍﻟﻌﺎﻡ ﺍﻟﻐﺮﰊ ﻭﺟﻬﺔ ﻣﻐﻠﻮﻃﺔ؛‬
‫ﻟﻜﻮ‪‬ﺎ ﺟﺎﺀﺕ ﻣﻮﺟﻬﺔ ﻟﻠﻘﺎﺭﺉ ﺍﻟﻐﺮﰊ ﻋﻠﻰ ﺍﳋﺼﻮﺹ)‪.(٤‬‬

‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺻﺪﺍﻡ ﺍﳊﻀﺎﺭﺍﺕ‪ ،‬ﻧﺼﻮﺹ ﻧﻘﺪﻳﺔ ﰲ ﺍﳌﻨﻬﺞ ﻭﺍﳌﻀﻤﻮﻥ ﳌﻘﻮﻟﺔ ﻫﻨﺘﺠﺘﻮﻥ )ﺹ‪.(٣٧٩ :‬‬
‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﻣﺴﺘﻘﺒﻞ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺪﻭﻟﻴﺔ )ﺹ‪.(٢٠-١٢ :‬‬
‫)‪ (٣‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ )ﺹ‪.(٨١-٧٩ :‬‬
‫)‪ (٤‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ )ﺹ‪.(١٧٦ :‬‬
 ‫اﻟﺒﺎب اﻟﺜﺎﻟﺚ‪ :‬ﻧﻈﺮﯾﺎت اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ وﻗﻮاﻧﯿﻨﮭﺎ اﻟﻔﻠﺴﻔﯿﺔ‬
‫‪٢٠٧‬‬
‫ﺍﻟﻤﺒﺤﺙ ﺍﻟﺭﺍﺒﻊ‪ :‬ﻨﻘﺩ ﺍﻟﻨﻅﺭﻴﺔ‪ ،‬ﻭﺒﻴﺎﻥ ﻤﻭﻗﻑ ﺍﻟﻤﺴﻠﻡ ﻤﻨﻬﺎ‪:‬‬
‫ﻟﻘﺪ ﺟﺎﺀﺕ ﻧﻈﺮﻳﺔ )ﺻﺪﺍﻡ ﺍﳊﻀﺎﺭﺍﺕ( ﻣﺜﲑﺓﹰ ﻭﺟﺪﻟﻴﺔ؛ ﳑﺎ ﺟﻌﻠﻬﺎ ﲢﻈﻰ ﺑﺎﻻﻫﺘﻤﺎﻡ ﺍﻟﻮﺍﺳﻊ‬
‫ﻟﺪﻯ ﻛﺜﲑ ﻣﻦ ﺍﳌﻔﻜﺮﻳﻦ‪ ،‬ﻭﺣﱴ ﺍﻟﻘﹸﺮ‪‬ﺍﺀ ﺍﻟﺒ‪‬ﺴﻄﺎﺀ‪ ،‬ﻭﻫﺬﻩ ﺍﻹﺛﺎﺭﺓ ﻻ ﲣﻠﻮ ﻣﻦ ﻏﻤﻮﺽ ﻭﺍﺿﻄﺮﺍﺏ‬
‫ﺃﺛﺎﺭ ﻛﺜﲑ‪‬ﺍ ﻣﻦ ﺍﻟﻠﺒﺲ ﺣﻮﻝ ﻣﻨﻬﺠﻴﺘﻬﺎ ﻭﺭﺅﻳﺘﻬﺎ ﺍﻟﺘﺤﻠﻴﻠﻴﺔ‪ ،‬ﻭﰲ ﻫﺬﺍ ﺍﳌﺒﺤﺚ ﺇﺛﺎﺭﺓ ﻟﺒﻌﺾ ﺍﻟﻨﻘﺎﻁ‬
‫ﺍﻟﻨﻘﺪﻳﺔ ﳍﺬﻩ ﺍﻟﻨﻈﺮﻳﺔ‪:‬‬
‫ﺃﻭﻻﻫﺎ‪ :‬ﺃﻥ ﺃﺷﺪ ﻭﺃﺧﻄﺮ ﻣﺎ ﻳﻨﺘﻘﺪ ﺑﻪ ﻋﻠﻰ ﻧﻈﺮﻳﺔ )ﺻﺪﺍﻡ ﺍﳊﻀﺎﺭﺍﺕ( ﻟﺼﺎﻣﻮﻳﻞ ﻫﻨﺘﺠﺘﻮﻥ ﻫﻮ‬
‫ﻃﺎﺑﻌﻬﺎ )ﺍﳊﺘﻤﻲ(‪ ،‬ﺍﻟﺬﻱ ﳜﺮﺟﻬﺎ ﺑﺬﻟﻚ ﻣﻦ ﺩﺍﺋﺮﺓ ﺍﻟﻨﻈﺮﻳﺎﺕ ﺍﻻﺳﺘﺸﺮﺍﻓﻴﺔ ﺍﳌﻘﺒﻮﻟﺔ ﻟﻨﺎ‬
‫ﻛﻤﺴﻠﻤﲔ‪ ،‬ﻭﺫﻟﻚ ﻟﺘﻌﺪ‪‬ﻳﻬﺎ ﻋﻠﻰ ﺃﻛﱪ ﺍﳌﹸﺴﻠﱠﻤﺎﺕ ﺍﻟﻌ‪‬ﻘﺪﻳﺔ ﺍﻷﺻﻮﻟﻴﺔ ﻭﻫﻲ )ﺍﺳﺘﺌﺜﺎﺭ ﺍﷲ ‪ ‬ﺑﻌﻠﻢ‬
‫ﺍﻟﻐﻴﺐ ﺩﻭﻥ ﻏﲑﻩ( ﻓﻘﺪ ﺃﺛﺒﺘﺖ ﻧﺼﻮﺹ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﺃﻥ ﺍﻟﻐﻴﺐ ﺍﳌﻄﻠﻖ ﻻ ﻳﻌﻠﻤﻪ ﺇﻻﱠ ﺍﷲ ﺗﻌﺎﱃ‪،‬‬
‫ﻭﺍﺩ‪‬ﻋﺎﺀ ﺍﳊﺘﻤﻴﺔ ﰲ ﲢﻘﻖ ﺍﻟﻨﻈﺮﻳﺎﺕ ﺍﻻﺳﺘﺸﺮﺍﻓﻴﺔ ﻳﻌﺪ ﻣﻦ ﺍﺩ‪‬ﻋﺎﺀ ﻋﻠﻢ ﺍﻟﻐﻴﺐ ﺍﳌﻄﻠﻖ‪ ،‬ﺍﻟﺬﻱ ﻻ‬
‫ﻳﻌﻠﻤﻪ ﺇﻻ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﺩﻟﻴﻞ ﺫﻟﻚ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪= < ; : 9 8 7﴿ :‬‬
‫> ? @﴾)‪ ،(١‬ﺃﻣﺎ ﻣﻦ ﺍﻟﺴﻨﺔ ﻓﺤﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ ‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪)) :‬ﻣﻔﺎﺗﻴﺢ‬
‫ﺍﻟﻐﻴﺐ ﲬﺲ ﻻ ﻳﻌﻠﻤﻬﻦ ﺇﻻ ﺍﷲ‪ ،‬ﻻ ﻳﻌﻠﻢ ﻣﺎ ﺗﻐﻴﺾ ﺍﻷﺭﺣﺎﻡ ﺇﻻ ﺍﷲ‪ ،‬ﻭﻻ ﻳﻌﻠﻢ ﻣﺎ ﰲ ﻏﺪ ﺇﻻ‬
‫ﺍﷲ‪ ،‬ﻭﻻ ﻳﻌﻠﻢ ﻣﱴ ﻳﺄﰐ ﺍﳌﻄﺮ ﺃﺣﺪ ﺇﻻ ﺍﷲ‪ ،‬ﻭﻻ ﺗﺪﺭﻱ ﻧﻔﺲ ﺑﺄﻱ ﺃﺭﺽ ﲤﻮﺕ ﺇﻻ ﺍﷲ‪ ،‬ﻭﻻ ﻳﻌﻠﻢ‬
‫ﻣﱴ ﺗﻘﻮﻡ ﺍﻟﺴﺎﻋﺔ ﺇﻻ ﺍﷲ(( ﰒ ﻗﺮﺃ‪ÈÇ Æ Å Ä Ã Â Á À ¿ ¾ ½﴿ :‬‬
‫‪.(٢)((﴾Ú ÙØ× ÖÕ ÔÓ Ò ÑÐÏÎ ÍÌË ÊÉ‬‬
‫ﺛﺎﻧﻴﺘﻬﺎ‪ :‬ﺍﻻﻧﺘﻘﺎﺋﻴﺔ ﻭﺍﻟﺘﺠﺎﻭﺯ ﰲ ﺗﻘﺪﱘ ﺍﻷﻣﺜﻠﺔ‪ ،‬ﻓﻘﺪ ﺟﺎﺀﺕ ﻧﻈﺮﻳﺔ )ﺻﺪﺍﻡ ﺍﳊﻀﺎﺭﺍﺕ( ﻟﺘﻌﻜﺲ‬
‫ﺑﻌﺾ ﺍﻻﺩﻋﺎﺀﺍﺕ‪ ،‬ﻭﲡﺎﻫﻠﺖ ﺍﻟﻮﻗﺎﺋﻊ ﺍﳌﻀﺎﺩﺓ ﳍﺎ ﻓﻬﻨﺘﺠﺘﻮﻥ ﻳﺆﻛﺪ ﻓﻴﻬﺎ ﻋﻠﻰ ﺃﻥ ﻟﻺﺳﻼﻡ‬
‫)ﺣﺪﻭﺩ‪‬ﺍ ﺩﻣﻮﻳﺔ( ﺩﻭﻥ ﺑﺎﻗﻲ ﺍﳊﻀﺎﺭﺍﺕ‪ ،‬ﻣﻊ ﺃﻧﻪ ﰲ ﺍﻟﻮﺍﻗﻊ ﲡﺎﻫﻞ ﺍﳊﺪﻭﺩ ﺍﻟﺪﻣﻮﻳﺔ ﻟﻠﻨﺼﺮﺍﻧﻴﺔ ﰲ‬
‫ﺍﻟﺒﻠﻘﺎﻥ‪ ،‬ﻭﺍﳊﺪﻭﺩ ﺍﻟﺪﻣﻮﻳﺔ ﻛﺬﻟﻚ ﻟﻠﻬﻨﺪﻭﺳﻴﺔ)‪ (٣‬ﰲ ﻛﺸﻤﲑ ﻭﺳﲑﻳﻼﻧﻜﺎ…ﻭﻏﲑﳘﺎ)‪.(١‬‬

‫)‪ (١‬ﺍﻟﻨﻤﻞ‪.(٦٥) :‬‬

‫)‪ (٢‬ﺍﳊﺪﻳﺚ ﺳﺒﻖ ﲣﺮﳚﻪ ﰲ ﺍﻟﺼﻔﺤﺔ ﺭﻗﻢ ]‪.[٣٦‬‬
‫)‪ (٣‬ﺍﳍﻨﺪﻭﺳﻴﺔ‪ :‬ﺩﻳﺎﻧﺔ ﻭﺛﻨﻴﺔ‪ ،‬ﻋﺒﺎﺭﺓ ﻋﻦ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻟﻌﻘﺎﺋﺪ ﻭﺍﻷﻓﻜﺎﺭ ﻭﺍﻟﺘﻘﺎﻟﻴﺪ‪ ،‬ﻣﺮﺕ ﲟﺮﺍﺣﻞ ﺗﺎﺭﳜﻴﺔ ﻛﺜﲑﺓ‪ ،‬ﻭﺗﻔﺮﻋـﺖ‬
‫ﻣﻨﻬﺎ ﺩﻳﺎﻧﺎﺕ ﻣﺴﺘﻘﻠﺔ‪ ،‬ﺃﻫﻢ ﻋﻘﺎﺋﺪﻫﺎ ﺗﻨﺎﺳﺦ ﺍﻷﺭﻭﺍﺡ‪ ،‬ﻭﺇﻧﻜﺎﺭ ﺍﻟﻮﺣﻲ‪ ،‬ﻭﺍﻻﲢﺎﺩ ﺑـ)ﺍﻟﱪﺍﳘﺎ( ﻭﻫﻮ ﺍﳋﺎﻟﻖ‪ ،‬ﲢﺮﱘ ﺃﻛﻞ‬
‫=‬
 ‫اﻟﺒﺎب اﻟﺜﺎﻟﺚ‪ :‬ﻧﻈﺮﯾﺎت اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ وﻗﻮاﻧﯿﻨﮭﺎ اﻟﻔﻠﺴﻔﯿﺔ‬
‫‪٢٠٨‬‬
‫ﺛﺎﻟﺜﺘﻬﺎ‪ :‬ﺃﻥ ﻧﻈﺮﻳﺔ )ﺻﺪﺍﻡ ﺍﳊﻀﺎﺭﺍﺕ( ﺗﻌﺪ ﲟﺜﺎﺑﺔ ﺣﺼﺎﺭ ﻳﻄﻮ‪‬ﻑ ﺃﻱ ﺟﻬﻮﺩ ﺗﻨﻈﲑﻳﺔ‪ ،‬ﺃﻭ‬
‫ﺗﻄﻠﻌﺎﺕ ﺍﺳﺘﺮﺍﺗﻴﺠﻴﺔ ﳐﻠﺼﺔ ﳓﻮ ﺻﻴﺎﻏﺔ ﻣﺴﺘﻘﺒﻞ ﻣﺸﺮﻕ‪ ،‬ﻓﻘﺪ ﺍﺑﺘﺪﻋﺖ ﻋﺪﻭ‪‬ﺍ ﺟﺪﻳﺪ‪‬ﺍ ﻳﻘﻬﺮ‬
‫ﺍﻟﺸﻌﻮﺭ ﻭﻳﺜﲑ ﺍﳊﺴﺎﺳﻴﺔ ﺍﻟﺼ‪‬ﺪﺍﻣﻴﺔ)‪.(٢‬‬
‫ﺭﺍﺑﻌﺘﻬﺎ‪ :‬ﺍﻓﺘﻘﺎﺭ ﺍﻟﱪﺍﻫﲔ ﺍﻟﱵ ﻳ‪‬ﺴﺘﺪﻝ ‪‬ﺎ ﰲ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺔ ﻟﻘﻮﺍﻋﺪ ﺍﻹﺣﺼﺎﺀ ﺍﻷﺳﺎﺳﻴﺔ‪ ،‬ﻣﺜﺎﻝ‬
‫ﺫﻟﻚ‪ :‬ﻣﺎ ﺫﻛﺮﻩ ﻫﻨﺘﺠﺘﻮﻥ ﰲ ﺃﻥ ﻣﺎ ﻳﻘﺎﺭﺏ ﲬﺴﲔ ﺑﺎﳌﺎﺋﺔ ﻣﻦ ﲨﻴﻊ ﺍﻟﺼﺪﺍﻣﺎﺕ ﺍﳌﺴﻠﺤﺔ ﰲ‬
‫ﺍﻟﻮﻗﺖ ﺍﳊﺎﺿﺮ ﺗﻌﻮﺩ ﺇﱃ ﺧﻠﻔﻴﺎﺕ ﺍﻟﺼﺪﻉ ﺍﻟﺜﻘﺎﰲ‪ ،‬ﰲ ﺣﲔ ﺃﻥ ﺍﻹﺣﺼﺎﺋﻴﺎﺕ ﺗﺬﻛﺮ ﺧﻼﻑ‬
‫ﺫﻟﻚ‪ ،‬ﻓﻠﻮ ﻧﻈﺮﻧﺎ ﺇﱃ ﺇﺣﺼﺎﺋﻴﺔ ﻣﻌﻬﺪ ﻫﺎﻳﺪﻟﱪﻍ)‪ (٣‬ﳊﺮﻭﺏ ﻭﻧﺰﺍﻋﺎﺕ ﻋﺎﻡ ‪١٩٩٦‬ﻡ‪ ،‬ﻟﻮﺟﺪﻧﺎ ﺃﻥ‬
‫ﻫﺬﺍ ﺍﳌﻌﻬﺪ ﻗﺪ ﺃﺣﺼﻰ ﰲ ﻫﺬﻩ ﺍﻟﺴﻨﺔ ﳎﻤﻮﻋﺔ )‪ (٢٧‬ﺣﺮﺑ‪‬ﺎ ﻭﺃﺯﻣﺔ ﻋﻨﻴﻔﺔ ﺳﺒﺒﺖ ﺍﳌﻮﺕ ﻟﻠﻨﺎﺱ ﻣﻦ‬
‫ﺧﻼﻝ ﺍﻻﺳﺘﻌﻤﺎﻝ ﺍﳌﻨﻈﻢ ﻟﻠﻌﻨﻒ‪ ،‬ﻭﻗﻊ ﺗﺴﻌﺔ ﻣﻨﻬﺎ ﻓﻘﻂ ﰲ ﺧﻄﻮﻁ ﺍﻟﺼﺪﻉ ﺍﻟﺜﻘﺎﰲ ﻭﺍﳊﻀﺎﺭﻱ‪،‬‬
‫ﻭﻗﺪ ﻭﻗﻊ ﺍﻟﻌﺪﺩ ﺍﻷﻛﱪ ﻣﻨﻬﺎ ﻭﻫﻮ ﲦﺎﻧﻴﺔ ﻋﺸﺮ ﺑﲔ ﺃﻃﺮﺍﻑ ﻣﺘﻨﺎﺯﻋﺔ ﺗﻨﺘﻤﻲ ﻟﻠﺜﻘﺎﻓﺔ ﻧﻔﺴﻬﺎ)‪.(٤‬‬
‫ﺧﺎﻣﺴﺘﻬﺎ‪ :‬ﺍﳋﻠﻞ ﺍﳌﻨﻬﺠﻲ ﰲ ﲢﺪﻳﺪ ﺍﳌﻌﺎﻳﲑ ﻭﺍﳌﻔﺎﻫﻴﻢ‪ ،‬ﻭﺫﻟﻚ ﰲ ﺗﺼﻨﻴﻒ ﺍﳊﻀﺎﺭﺍﺕ ﰲ ﻫﺬﻩ‬
‫ﺍﻟﻨﻈﺮﻳﺔ‪ ،‬ﻓﻬﻨﺘﺠﺘﻮﻥ ﱂ ﻳﺼﻨﻒ ﺍﳊﻀﺎﺭﺍﺕ ﺑﺎﺳﺘﺨﺪﺍﻡ ﻣﻌﻴﺎﺭ ﻭﺍﺣﺪ‪ ،‬ﺇﳕﺎ ﺟﻌﻞ ﺍﻟﺘﺼﻨﻴﻒ ﻋﻠﻰ‬
‫ﺣﺴﺐ ﻣﻌﺎﻳﲑ ﳐﺘﻠﻔﺔ‪ ،‬ﻓﺎﳊﻀﺎﺭﺓ ﺍﻟﻐﺮﺑﻴﺔ ﻧﺴﺒﻬﺎ ﺇﱃ ﺍﻟﻐﺮﺏ ﻭﻫﻮ ﺗﺼﻨﻴﻒ ﺟﻐﺮﺍﰲ‪،‬‬
‫ﻭﺍﻟﻜﻨﻔﻮﺷﻴﻮﺳﻴﺔ ﻧﺴﺒﺔ ﺇﱃ ﻓﻴﻠﺴﻮﻑ ﺍﻟﺼﲔ ﻛﻮﻧﻔﻮﺷﻴﻮﺱ‪ ،‬ﻭﺍﻟﻴﺎﺑﺎﻧﻴﺔ ﻧﺴﺒﺔ ﺇﱃ ﺑﻼﺩ ﺍﻟﻴﺎﺑﺎﻥ‪،‬‬
‫ﻭﺍﳍﻨﺪﻭﺳﻴﺔ ﺇﱃ ﺑﻼﺩ ﺍﳍﻨﺪ‪ ،‬ﻭﺍﻷﺭﺛﻮﺫﻛﺴﻴﺔ ﻧﺴﺒﺔ ﺇﱃ ﻋﺮﻕ ﻭﺩﻳﻦ‪ ،‬ﻭﺍﻷﻓﺮﻳﻘﻴﺔ ﻧﺴﺒﺔ ﺇﱃ ﺍﻟﻘﺎﺭﺓ‬
‫ﺍﻷﻓﺮﻳﻘﻴﺔ‪ ،‬ﻭﺍﻷﺳﻮﺃ ﺃﻧﻪ ﱂ ﻳﺴﺘﺨﺪﻡ ﺍﻟﺪﻳﺎﻧﺔ ﺑﺼﻔﺘﻬﺎ ﻣﻌﻴﺎﺭ‪‬ﺍ ﻟﻠﺘﺼﻨﻴﻒ ﺇﻻ ﻋﻨﺪﻣﺎ ﺟﺎﺀ ﻋﻠﻰ ﺫﻛﺮ‬

‫ﺍﳊﻴﻮﺍﻥ ﻟﻴﺘﺼﻒ ﺍﻹﻧﺴﺎﻥ ﺑﺎﻟﺮﻭﺣﺎﻧﻴﺔ‪ ،‬ﻳﺘﻌﻠﻤﻮﻥ ﺍﻟﺴﺤﺮ ﻭﺍﻟﺸﻌﻮﺫﺓ‪ ،‬ﻭﻳﻘﺪﺳﻮﻥ ﺍﻷﺑﻘﺎﺭ )ﺃﺻﻮﻝ ﺍﻟﻔﺮﻕ ﻭﺍﻷﺩﻳـﺎﻥ‪ ،‬ﺹ‪:‬‬
‫‪ ،١٠٣ -١٠١‬ﺍﳌﻮﺳﻮﻋﺔ ﺍﳌﻴﺴﺮﺓ ﰲ ﺍﻷﺩﻳﺎﻥ ﻭﺍﳌﺬﺍﻫﺐ ﺍﳌﻌﺎﺻﺮﺓ‪.(٧٢٤ /٢‬‬
‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺣﻮﻝ ﺻﺮﺍﻉ ﺍﳊﻀﺎﺭﺍﺕ )ﺹ‪.(٦٣-٦٢ :‬‬
‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﺣﻮﺍﺭ ﺍﳊﻀﺎﺭﺍﺕ ﺇﺷﻜﺎﻟﻴﺔ ﺍﻟﺘﺼﺎﺩﻡ ﻭﺁﻓﺎﻕ ﺍﳊﻮﺍﺭ )ﺹ‪.(٤٣ – ٤٢ :‬‬
‫)‪ (٣‬ﻣﻌﻬﺪ ﻫﺎﻳﺪﻟﱪﻍ‪ :‬ﻫﻮ ﺃﺣﺪ ﺍﳌﻨﺸﺂﺕ ﺍﻟﱵ ﺗﺴﺠﻞ ﺍﳌﻨﺎﺯﻋﺎﺕ ﺍﻟﻌﻨﻴﻔﺔ ﺇﺣﺼﺎﺋﻴ‪‬ﺎ ﺑﺸﻜﻞ ﻣﻨﻈﻢ )ﺗﻌﺎﻳﺶ ﺍﻟﺜﻘﺎﻓﺎﺕ‪ ،‬ﻣﺸﺮﻭﻉ‬
‫ﻣﻀﺎﺩ ﳍﻨﺘﺠﺘﻮﻥ‪ ،‬ﺹ‪.(١٠٤ :‬‬
‫)‪ (٤‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ )ﺹ‪.(١٠٥ – ١٠٤ :‬‬
 ‫اﻟﺒﺎب اﻟﺜﺎﻟﺚ‪ :‬ﻧﻈﺮﯾﺎت اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ وﻗﻮاﻧﯿﻨﮭﺎ اﻟﻔﻠﺴﻔﯿﺔ‬
‫‪٢٠٩‬‬
‫ﺍﳊﻀﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﻛﺬﻟﻚ ﺳﻜﻮﺗﻪ ﻋﻦ ﺍﻟﺪﻳﺎﻧﺔ ﺍﻟﻴﻬﻮﺩﻳﺔ ﺑﺎﻟﺮﻏﻢ ﻣﻦ ﺗﺄﻛﻴﺪﻩ ﺑﺄﻥ ﺍﻟﺪﻳﺎﻧﺔ‬
‫ﻋﻨﺼﺮ ﺃﺳﺎﺱ ﻟﻠﺘﻤﻴﻴﺰ ﺑﲔ ﺍﳊﻀﺎﺭﺍﺕ)‪.(١‬‬
‫ﺳﺎﺩﺳﺘﻬﺎ‪ :‬ﺃﻥ ﻧﻈﺮﻳﺔ )ﺻﺪﺍﻡ ﺍﳊﻀﺎﺭﺍﺕ( ﻻ ﻳ‪‬ﻌﺘﻤﺪ ﻋﻠﻴﻬﺎ ﻟﺘﻨﺎﻗﻀﻬﺎ ﻣﻊ ﺍﻷﺩﻟﺔ ﺍﻟﺘﺎﺭﳜﻴﺔ‬
‫ﻭﺍﳌﻌﺎﺻﺮﺓ‪ ،‬ﻓﻘﺪ ﺃﺛﺒﺖ ﺍﻟﺘﺎﺭﻳﺦ ﺃﻥ ﺍﻻﺧﺘﻼﻓﺎﺕ ﺍﻟﺜﻘﺎﻓﻴﺔ ﻻ ﺗﺴﺒﺐ ﺣﺮﻭﺑ‪‬ﺎ ﲝﺪ ﺫﺍ‪‬ﺎ‪ ،‬ﻣﺜﻠﻤﺎ ﺃﻥ‬
‫ﺃﻭﺟﻪ ﺍﻟﺸﺒﻪ ﺍﻟﺜﻘﺎﰲ ﻻ ﺗﻀﻤﻦ ﺍﻟﺘﻨﺎﻏﻢ ﻭﺍﻻﻧﺴﺠﺎﻡ‪ ،‬ﻓﺎﳊﻀﺎﺭﺍﺕ ﻗﺪ ﺗﺘﺼﺎﺩﻡ ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ‪ ،‬ﻟﻜﻨﻬﺎ ﰲ‬
‫ﺍﳉﺰﺀ ﺍﻷﻛﱪ ﻣﻦ ﺍﻟﺘﺎﺭﻳﺦ ﺗﺘﻔﺎﻋﻞ‪ ،‬ﻭﻳﺘﻌﺎﻳﺶ ﺑﻌﻀﻬﺎ ﻣﻊ ﺑﻌﺾ)‪.(٢‬‬
‫ﺳﺎﺑﻌﺘﻬﺎ‪ :‬ﺃﻥ ﻧﻈﺮﻳﺔ )ﺻﺪﺍﻡ ﺍﳊﻀﺎﺭﺍﺕ( ﺍﻋﺘﻤﺪﺕ ﲢﻠﻴﻼﹰ ﻏﲑ ﻭﺍﻗﻌﻲ ﻳﻐﻔﻞ ﺍﻟﺪﻭﺭ ﺍﻟﻔﻌ‪‬ﺎﻝ ﺍﻟﺬﻱ‬
‫ﺗﻠﻌﺒﻪ ﺍﻟﺪﻭﻟﺔ ﰲ ﺳﺎﺣﺔ ﺍﻟﺼﺮﺍﻉ ﻭﺍﻟﺘﻔﺎﻋﻞ)‪.(٣‬‬
‫ﺛﺎﻣﻨﺘﻬﺎ‪ :‬ﺃﻥ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺔ ﻓﻴﻬﺎ ﺗﻌﺪ‪ ‬ﻭﺗﺰﻳﻴﻒ‪ ‬ﻟﻠﺤﻘﺎﺋﻖ‪ ،‬ﻭﻣﻦ ﺫﻟﻚ ﻭﺿﻊ ﺍﳌﺴﻠﻤﲔ ﰲ ﻣﻮﻗﻊ‬
‫ﻫﺠﻮﻡ ﺩﻣﻮﻱ ﻋﻨﻴﻒ‪ ،‬ﻭﺍﻟﻮﺍﻗﻊ ﺃﻥ ﺍﳌﺴﻠﻤﲔ ﻫﻢ ﰲ ﻣﻮﻗﻊ ﺩﻓﺎﻋﻲ‪ ،‬ﻓﻤﻌﻈﻢ ﺍﻟﻨـﺰﺍﻋﺎﺕ ﺑﲔ‬
‫ﺍﳌﺴﻠﻤﲔ ﻭﻏﲑﻫﻢ ﺗﻜﻮﻥ ﺩﻓﺎﻋ‪‬ﺎ ﻋﻦ ﺩﻳﻨﻬﻢ ﻭﻣﺎ ﻳﻌﺎﻧﻮﻥ ﻣﻦ ﺍﺿﻄﻬﺎﺩ)‪.(٤‬‬
‫ﺃﻣﺎ ﻣﻮﻗﻒ ﺍﳌﺴﻠﻢ ﲡﺎﻩ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺔ ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻟﻨﻈﺮﻳﺎﺕ ﺍﻻﺳﺘﺸﺮﺍﻓﻴﺔ ﺍﳌﺘﻬﺎﻓﺘﺔ ﻭﺍﳌﻐﺮﺿﺔ‪،‬‬
‫ﻓﻼ ﻳﻨﺒﻐﻲ ﺃﻥ ﲤﺮ ﻋﻠﻴﻪ ﲟﺠﺮﺩ ﻧﻔﻴﻬﺎ‪ ،‬ﻭﻋﺪﻡ ﺇﻋﻤﺎﳍﺎ‪ ،‬ﻭﺑﻴﺎﻥ ﻧﻘﺎﻁ ﺿﻌﻔﻬﺎ ﻓﺤﺴﺐ‪ ،‬ﻭﺃﻋﲏ ﺑﺬﻟﻚ‬
‫ﻭﺟﻮﺏ ﺍﺳﺘﺨﺪﺍﻡ ﺍﻟﺒﺪﻳﻞ ﺍﻹﺳﻼﻣﻲ ﻟﻔﻠﺴﻔﺔ ﺍﻟﺼﺪﺍﻡ ﻭﻫﻲ )ﺳﻨﺔ ﺍﻟﺘﺪﺍﻓﻊ ﺑﲔ ﺍﳊﻀﺎﺭﺍﺕ(‪ ،‬ﻓﻬﺬﺍ‬
‫ﺍﻟﺘﺪﺍﻓﻊ ﻫﻮ ﺣِﺮﺍﻙ ﺍﺟﺘﻤﺎﻋﻲ ﻭﺛﻘﺎﰲ ﻭﺣﻀﺎﺭﻱ‪ ،‬ﻳﻌﻴﺪ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﳊﻀﺎﺭﺍﺕ ﺇﱃ ﺩﺭﺟﺔ ﺍﻟﺘﻮﺍﺯﻥ‬
‫ﻭﺗﺒﺎﺩﻝ ﺍﳌﺼﺎﱀ‪ ،‬ﻭﺍﻟﺘﺪﺍﻓﻊ ﺳ‪‬ﻨ‪‬ﺔﹲ ﺇﳍﻴﺔ ﺛﺎﺑﺘﺔ ﺑﲔ ﺍﻷﻓﻜﺎﺭ ﻭﺍﻟﺸﺮﺍﺋﻊ‪ ،‬ﻭﺍﳌﻠﻞ ﻭﺍﻷﻗﻮﺍﻡ ﻭﺍﳊﻀﺎﺭﺍﺕ‪،‬‬
‫ﻋﻠﱠﻤﻨﺎ ﺍﻟﺸﺎﺭﻉ ﺍﳊﻜﻴﻢ ﻣﻌﺎﳌﻪ ﻭﺁﻟﻴﺎﺗﻪ ﺣﻴﺚ ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪` _^ ] \ [ Z﴿ :‬‬
‫‪rqponmlkjihgfedcba‬‬

‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻄﺮﻳﻖ ﺇﱃ ﺻﺪﺍﻡ ﺍﳊﻀﺎﺭﺍﺕ )ﺹ‪ ،(٢٣٣ – ٢٣٢ :‬ﺣﻮﺍﺭ ﺍﳊﻀﺎﺭﺍﺕ‪ ،‬ﺍﶈـﺪﺩﺍﺕ ﻭﺍﻟـﻀﻮﺍﺑﻂ ﰲ ﺿـﻮﺀ‬
‫ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ )ﺹ‪.(٣١ :‬‬
‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﺻﺪﺍﻡ ﺍﳊﻀﺎﺭﺍﺕ‪ ،‬ﻧﺼﻮﺹ ﻧﻘﺪﻳﺔ ﰲ ﺍﳌﻨﻬﺞ ﻭﺍﳌﻀﻤﻮﻥ ﳌﻘﻮﻟﺔ ﻫﻨﺘﺠﺘﻮﻥ )ﺹ‪.(٢٠١ – ١٧٩ :‬‬
‫)‪ (٣‬ﻳﻨﻈﺮ‪ :‬ﺣﻮﻝ ﺻﺮﺍﻉ ﺍﳊﻀﺎﺭﺍﺕ )ﺹ‪.(٧٣ :‬‬
‫)‪ (٤‬ﻳﻨﻈﺮ‪ :‬ﻣﺴﺘﻘﺒﻞ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺪﻭﻟﻴﺔ )ﺹ‪.(٢٣ :‬‬
 ‫اﻟﺒﺎب اﻟﺜﺎﻟﺚ‪ :‬ﻧﻈﺮﯾﺎت اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ وﻗﻮاﻧﯿﻨﮭﺎ اﻟﻔﻠﺴﻔﯿﺔ‬
‫‪٢١٠‬‬
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‫§ ¨ © ‪» ،(٢)﴾¯ ® ¬ « ª‬ﺃﻱ ﻟﻮﻻ ﺩﻓﻊ ﺍﷲ‬
‫ﺍﻟﻨﺎﺱ ﲜﻨﻮﺩ ﺍﳌﺴﻠﻤﲔ ﻟﻐﻠﺐ ﺍﳌﺸﺮﻛﻮﻥ ﻋﻠﻰ ﺍﻷﺭﺽ‪ ،‬ﻓﻘﺘﻠﻮﺍ ﺍﳌﺆﻣﻨﲔ ﻭﺧﺮﺑﻮﺍ ﺍﳌﺴﺎﺟﺪ ﻭﺍﻟﺒﻼﺩ‪،‬‬
‫ﻭﻗﺎﻝ ﺳﺎﺋﺮ ﺍﳌﻔﺴﺮﻳﻦ‪ :‬ﻟﻮﻻ ﺩﻓﻊ ﺍﷲ ﺑﺎﳌﺆﻣﻨﲔ ﻭﺍﻷﺑﺮﺍﺭ ﻋﻦ ﺍﻟﻜﻔﺎﺭ ﻭﺍﻟﻔﺠﺎﺭ ﳍﻠﻜﺖ ﺍﻷﺭﺽ ﲟﻦ‬
‫ﻓﻴﻬﺎ‪ ،‬ﻭﻟﻜﻦ ﺍﷲ ﻳﺪﻓﻊ ﺑﺎﳌﺆﻣﻦ ﻋﻦ ﺍﻟﻜﺎﻓﺮ ﻭﺑﺎﻟﺼﺎﱀ ﻋﻦ ﺍﻟﻔﺎﺟﺮ«)‪ ،(٣‬ﻓﻐﺎﻳﺔ ﺍﻟﺘﺪﺍﻓﻊ ﻫﻲ ﻋﻤﺎﺭﺓ‬
‫ﺍﻷﺭﺽ‪ ،‬ﻭﺩﻓﻊ ﺍﻷﺳﻮﺃ ﳉﻠﺐ ﺍﻷﺻﻠﺢ‪ ،‬ﻋﻜﺲ ﻣﺎ ﻳﺮﺍﻩ ﻫﻨﺘﺠﺘﻮﻥ ﻣﻦ ﺍﻟﺼﺮﺍﻉ ﻭﺍﻟﺘﺼﺎﺩﻡ)‪.(٤‬‬
‫ﻓﺎﻟﺼﺮﺍﻉ ﺍﳊﻀﺎﺭﻱ ﻭﻧﻘﻴﻀﻪ ‪ -‬ﺍﻟﺴﻜﻮﻥ ﺍﳊﻀﺎﺭﻱ‪ -‬ﻟﻴﺲ ﺳﺒﻴﻞﹶ ﺗﻘﺪﻡ ﻭﺇﺻﻼﺡ‪ ،‬ﺇﳕﺎ‬
‫ﺳﺒﻴﻞ ﺍﻟﺘﻘﺪﻡ ﻫﻮ ﺍﻟﻮﺳﻄﻴﺔ ﻭﺍﻟﺘﺪﺍﻓﻊ‪ ،‬ﻭﺍﻟﺘﻨﺎﻓﺲ ﻭﺍﻟﺘﺴﺎﺑﻖ ﻋﻠﻰ ﻃﺮﻳﻖ ﺍﳋﲑ)‪.(٥‬‬
‫ﻭﺍﻟﺘﺪﺍﻓﻊ ﺍﳊﻀﺎﺭﻱ ﰲ ﺍﳌﺴﺘﻘﺒﻞ ﻻ ﳝﻜﻦ ﺇﻧﻜﺎﺭﻩ‪ ،‬ﻓﻬﻮ ﺛﺎﺑﺖ ﻣﻌﻠﻮﻡ ﰲ ﺍﻟﻨﺼﻮﺹ ﺍﻟﱵ‬
‫ﲢﺪﺛﺖ ﻋﻦ ﻭﻗﻮﻉ ﺍﳌﻼﺣﻢ ﺍﻟﻜﱪﻯ ﰲ ﺁﺧﺮ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﻛﻤﺎ ﺃﻥ ﻣﻦ ﺳﻨﻦ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﺘﺪﺍﻭﻝ ﺑﲔ‬
‫ﺍﳊﻀﺎﺭﺍﺕ‪ ،‬ﻟﻜﻦ ﺍﻹﻗﺮﺍﺭ ﲝﺘﻤﻴﺔ ﺍﻟﺘﺪﺍﻓﻊ ﻭﺳﻨﻴﺔ ﺍﻟﺘﺪﺍﻭﻝ ﻻ ﻳﻌﲏ ﺍﻹﻗﺮﺍﺭ ﺑﺼﺪﺍﻡ ﺑﲔ ﺍﳊﻀﺎﺭﺍﺕ‪،‬‬
‫ﺑﻞ ﺍﳌﺮﺍﺩ ﺃﻥ ﺗﺪﺍﻓﻌ‪‬ﺎ ﻳﻘﻊ ﺑﻴﻨﻬﺎ ﻫﻮ ﻣﻦ ﺳﻨﺔ ﺍﷲ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ‪ ،‬ﻭﻟﻴﺲ ﻛﻤﺎ ﺻﻮﺭﻩ ﻫﻨﺘﺠﺘﻮﻥ ﻣﻦ‬
‫ﻋﺪﺍﻭﺓ ﺍﻹﺳﻼﻡ ﻟﻠﺤﻀﺎﺭﺍﺕ‪ ،‬ﻭﻭﺿﻌﻪ ﰲ ﻣﻮﺿﻊ ﺍﳍﺠﻮﻡ ﺍﻟﺪﻣﻮﻱ!)‪ ،(٦‬ﻛﻤﺎ ﺃﻥ ﺍﻟﺘﺪﺍﻓﻊ ﺍﻟﺬﻱ‬
‫ﻗﺮﺭﺗﻪ ﻧﺼﻮﺹ ﺍﻟﺸﺮﻉ ﳝﻨﻊ ﻓﺴﺎﺩ ﺍﻷﺭﺽ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻔﺴﺎﺩ ﻫﻮ ﻣﻈﻬﺮ ﻣﻦ ﻣﻈﺎﻫﺮ ﺍﻟﺼﺪﺍﻡ‪ ،‬ﻓﻤﺼﲑ‬
‫ﺍﳊﻀﺎﺭﺍﺕ ﻋﱪ ﺍﻟﺘﺎﺭﻳﺦ ﻛﻠﻪ ﱂ ﻳﻜﻦ ﺻﺪﺍﻣ‪‬ﺎ‪ ،‬ﻟﻜﻨﻪ ﰲ ﺍﳊﻘﻴﻘﺔ ﺗﺪﺍﻓﻊ ﻳﺴﲑ ﰲ ﺍﻻﲡﺎﻩ ﺍﻟﺼﺎﻋﺪ‬
‫ﺇﱃ ﺍﻻﺯﺩﻫﺎﺭ ﻭﺍﻟﺮﻗﻲ ﺑﺎﻹﻧﺴﺎﻥ)‪.(٧‬‬
‫ﻛﺬﻟﻚ ﻣﻦ ﺍﻟﺒﺪﺍﺋﻞ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳌﺸﺮﻭﻋﺔ ﻟﻨﻈﺮﻳﺔ )ﺻﺪﺍﻡ ﺍﳊﻀﺎﺭﺍﺕ( ﻓﺮﻳﻀﺔ )ﺍﳊﻮﺍﺭ( ﺍﻟﱵ‬
‫ﺷﺮﻋﻬﺎ ﺍﷲ ﲟﻨﻄﻠﻖ ﺍﻟﺮﻓﻖ ﻭﺍﻟﻠﲔ‪ ،‬ﻭﺍ‪‬ﺎﺩﻟﺔ ﺑﺎﻟﱵ ﻫﻲ ﺃﺣﺴﻦ‪ ،‬ﻳﻘﻮﻝ ‪y x w v﴿ :‬‬

‫)‪ (١‬ﻓﺼﻠﺖ‪ :‬ﺍﻵﻳﺔ )‪.(٣٥- ٣٤‬‬

‫)‪ (٢‬ﺍﻟﺒﻘﺮﺓ‪ :‬ﺍﻵﻳﺔ )‪.(٢٥١‬‬
‫)‪ (٣‬ﻳﻨﻈﺮ‪ :‬ﺗﻔﺴﲑ ﺍﻟﺒﻐﻮﻱ )‪.(٢٣٥ /١‬‬
‫)‪ (٤‬ﻳﻨﻈﺮ‪ :‬ﺣﻮﺍﺭ ﺍﳊﻀﺎﺭﺍﺕ ﺍﶈﺪﺩﺍﺕ ﻭﺍﻟﻀﻮﺍﺑﻂ ﰲ ﺿﻮﺀ ﻭﺍﻟﺴﻨﺔ )ﺹ‪.(٢٣ :‬‬
‫)‪ (٥‬ﻳﻨﻈﺮ‪ :‬ﺣﻮﺍﺭ ﺍﳊﻀﺎﺭﺍﺕ ﺇﺷﻜﺎﻟﻴﺔ ﺍﻟﺘﺼﺎﺩﻡ‪ ،‬ﻭﺁﻓﺎﻕ ﺍﳊﻮﺍﺭ )ﺹ‪.(١٨ - ١٦ :‬‬
‫)‪ (٦‬ﻳﻨﻈﺮ‪ :‬ﺣﻮﺍﺭ ﺍﳊﻀﺎﺭﺍﺕ‪ ،‬ﺍﶈﺪﺩﺍﺕ ﻭﺍﻟﻀﻮﺍﺑﻂ )ﺹ‪.(٣٢-٣١ :‬‬
‫)‪ (٧‬ﻳﻨﻈﺮ‪ :‬ﺻﺮﺍﻉ ﺍﳊﻀﺎﺭﺍﺕ ﰲ ﺍﳌﻔﻬﻮﻡ ﺍﻹﺳﻼﻣﻲ )ﺹ‪.(٢١-٢٠ :‬‬
 ‫اﻟﺒﺎب اﻟﺜﺎﻟﺚ‪ :‬ﻧﻈﺮﯾﺎت اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ وﻗﻮاﻧﯿﻨﮭﺎ اﻟﻔﻠﺴﻔﯿﺔ‬
‫‪٢١١‬‬
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‫®¯‪.(١)﴾°‬‬
‫ﻭﻣﻊ ﻛﻮﻥ ﺍﳊﻮﺍﺭ ﻳﻌﺪ‪ ‬ﺑﺪﻳﻼﹰ ﺷﺮﻋﻴ‪‬ﺎ ﻟﻔﻠﺴﻔﺔ ﺍﻟﺼﺪﺍﻡ‪ ،‬ﻓﺈﻥ ﺫﻟﻚ ﻻ ﻳﻌﲏ ﲝﺎﻝ ﻣﻦ ﺍﻷﺣﻮﺍﻝ‬
‫ﺍﳊﻮﺍﺭ ﺍﻟﺬﻱ ﻳﻘﻮﻡ ﻋﻠﻰ ﻭﺣﺪﺓ ﺍﻷﺩﻳﺎﻥ‪ ،‬ﻭﺗﺬﻭﻳﺒﻬﺎ ﰲ ﺍﳍﻮﻳﺔ‪ ،‬ﻭﺍﳉﻤﻊ ﺑﲔ ﺍﳌﺘﻨﺎﻗﻀﺎﺕ ﻛﺎﻟﻜﻔﺮ‬
‫ﻭﺍﻹﳝﺎﻥ‪ ،‬ﻭﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﺸﺮﻙ‪ ،‬ﻓﺬﻟﻚ ﺣﻮﺍﺭ ﳓﻦ ﰲ ﻏﲎ ﻋﻨﻪ‪ ،‬ﻭﻻﺷﻚ ﰲ ﺃﻥ ﺍﻹﺳﻼﻡ ﺃﻗﻮﻯ ﻣﻦ‬
‫ﺍﻻﻧﺼﻬﺎﺭ ﰲ ﳍﻴﺐ )ﻭﺣﺪﺓ ﺍﻷﺩﻳﺎﻥ()‪ (٢‬ﺍﻟﺬﻱ ﻳﻬﺪﻑ ﺇﱃ ﺇﺯﺍﻟﺔ ﺍﻟﻔﺮﻭﻕ ﻭﺍﻻﺧﺘﻼﻓﺎﺕ ﺍﻟﻌﻘﺪﻳﺔ‬
‫ﻭﺍﻟﺸﻌﺎﺋﺮﻳﺔ‪ ،‬ﻭﲤﻴﻴﻊ ﺧﺼﺎﺋﺺ ﺍﻷﺩﻳﺎﻥ‪.‬‬
‫ﻓﺎﳊﻮﺍﺭ ﺑﲔ ﺍﻷﺩﻳﺎﻥ ﻣﻦ ﺍﳌﺼﻄﻠﺤﺎﺕ ﺍ‪‬ﻤﻠﺔ ﺍﻟﱵ ﲢﻤﻞ ﻣﻌﻨ‪‬ﻰ ﺣﻘ‪‬ﺎ‪ ،‬ﻭﺁﺧﺮ ﺑﺎﻃﻼﹰ‪ ،‬ﻓﻼﺑﺪ‬
‫ﻣﻦ ﺍﻻﺳﺘﻔﺼﺎﻝ ﻋﻨﺪ ﺇﻃﻼﻗﻪ)‪.(٣‬‬
‫ﻭﺑﻨﺎﺀ ﻋﻠﻰ ﺫﻟﻚ ﻧﺴﺘﻄﻴﻊ ﺍﻟﻘﻮﻝ‪ :‬ﺇﻥ ﺍﳊﻮﺍﺭ ﺍﳌﻄﻠﻮﺏ ﻫﻮ ﻛﻞ ﺣﻮﺍﺭ ﳜﺪﻡ ﺍﻷﻫﺪﺍﻑ ﺍﻟﱵ‬
‫ﺷﺮﻋﻬﺎ ﺍﷲ ﻣﻦ ﺩﻋﻮﺓ ﻟﻐﲑ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﳎﺎﺩﻟﺘﻬﻢ‪ ،‬ﻭﺑﻴﺎﻥ ﻣﺎ ﻫﻢ ﻋﻠﻴﻪ ﻣﻦ ﺑﺎﻃﻞ‪ ،‬ﻭﺭﺩ ﺷﺒﻬﺎ‪‬ﻢ‪،‬‬
‫ﻭﺗﺜﺒﻴﺖ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺇﻇﻬﺎﺭ ﻋﺰﺓ ﺍﻹﺳﻼﻡ ﻭﻧﺼﺮﺗﻪ)‪.(٤‬‬
‫ﻭﺍﳊﻮﺍﺭ ﰲ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻳﻨﻄﻠﻖ ﻣﻦ ﻣﺒﺪﺃ ﺍﻹﻗﺮﺍﺭ ﺑﺎﻟﺘﻨﻮﻉ ﻭﺍﻟﺘﻌﺪﺩ ﺍﻟﺜﻘﺎﰲ‪ ،‬ﻭﺍﻟﻔﻜﺮﻱ‬
‫ﻭﺍﻟﻠﻐﻮﻱ‪ ،‬ﻭﻳﺘﺴﻢ ﺑﻌﺪﻡ ﺍﳌﻔﺎﺿﻠﺔ ﺑﲔ ﺍﻟﻨﺎﺱ ﰲ ﺍﻟﻠﻮﻥ ﺃﻭ ﺍﳉﻨﺲ‪ ،‬ﺃﻭ ﺍﻷﺻﻞ ﺃﻭ ﺍﻟﻘﺒﻴﻠﺔ‪ ،‬ﺃﻭ‬

‫)‪ (١‬ﺍﻟﻨﺤﻞ‪.(١٢٥) :‬‬

‫)‪ (٢‬ﻭﺣﺪﺓ ﺍﻷﺩﻳﺎﻥ‪ :‬ﺩﻋﻮﺓ ﻗﺪﳝﺔ ﺍﻟﻨﺸﺄﺓ ﺣﺪﻳﺜﺔ ﺍﻟﺸﻌﺎﺭﺍﺕ‪ ،‬ﻓﻘﺪ ﺍﺳﺘﺨﺪﻣﻬﺎ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﰲ ﻋﻬﺪ ﺍﻟﻨﱯ ‪ ،‬ﻭﻳﺪﻝ‬
‫ﻋﻠﻰ ﺫﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪k j i h g f e d c b a ` _ ^﴿ :‬‬
‫‪] ﴾l‬ﺍﻟﺒﻘﺮﺓ‪ ، [١٠٩ :‬ﰒ ﺗﻠﻘﺎﻫﺎ ﺩﻋﺎﺓ ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ ﻣﻦ ﺍﳌﻨﺘﺴﺒﲔ ﻟﻺﺳﻼﻡ ﻣﻦ ﻣﻼﺣﺪﺓ ﺍﳌﺘﺼﻮﻓﺔ ﻭﻏﻼﺓ‬
‫ﺍﻟﺮﺍﻓﻀﺔ‪ ،‬ﺣﱴ ﺗﺒﻨﺘﻬﺎ ﺍﳌﺎﺳﻮﻧﻴﺔ‪ ،‬ﻭﰲ ﻇﻞ ﺍﻟﻨﻈﺎﻡ ﺍﻟﻌﺎﳌﻲ ﺍﳉﺪﻳﺪ ﺃﺧﺬﺕ ﺗﺘﻠﺒﺲ ﺑﺸﻌﺎﺭﺍﺕ ﺣﺪﻳﺜﺔ ﻣﺜﻞ‪ :‬ﺍﻟﺪﻋﻮﺓ ﺇﱃ‬
‫ﺍﻟﺘﻘﺮﻳﺐ ﺑﲔ ﺍﻷﺩﻳﺎﻥ‪ ،‬ﻧﺒﺬ ﺍﻟﺘﻌﺼﺐ ﺍﻟﺪﻳﲏ‪ ،‬ﺍﻹﺧﺎﺀ ﺍﻟﺪﻳﲏ‪ ،‬ﳎﻤﻊ ﺍﻷﺩﻳﺎﻥ‪ ،‬ﻭﺣﺪﺓ ﺍﻷﺩﻳﺎﻥ‪ ،‬ﻭﻏﲑﻫﺎ‪ ،‬ﻭﻣﻦ ﺃﻫﺪﺍﻓﻬﺎ‪:‬‬
‫ﻛﺴﺮ ﺣﺎﺟﺰ ﺍﻟﻮﻻﺀ ﻭﺍﻟﱪﺍﺀ‪ ،‬ﻭﺇﺑﻄﺎﻝ ﺃﺣﻜﺎﻡ ﺍﻹﺳﻼﻡ ﺍﳌﻔﺮﻭﺿﺔ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﺃﻣﺎﻡ ﺍﻟﻜﺎﻓﺮﻳﻦ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ‬
‫ﻭﻏﲑﻫﻢ‪ ،‬ﻛﻒ ﺍﳌﺴﻠﻤﲔ ﻋﻦ ﺍﳉﻬﺎﺩ ﻭﻏﲑﻫﺎ )ﺍﻹﺑﻄﺎﻝ ﻟﻨﻈﺮﻳﺔ ﺍﳋﻠﻂ ﺑﲔ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ﻭﻏﲑﻩ ﻣﻦ ﺍﻷﺩﻳﺎﻥ ﺹ‪- ١٦ :‬‬
‫‪.(٢٣‬‬
‫)‪ (٣‬ﻳﻨﻈﺮ‪ :‬ﺍﳊﻮﺍﺭ ﺑﲔ ﺍﻷﺩﻳﺎﻥ‪ ،‬ﺣﻘﻴﻘﺘﻪ ﻭﺃﻧﻮﺍﻋﻪ‪ ،‬ﻣﻮﻗﻊ ﺷﺒﻜﺔ ﺍﻷﻟﻮﻛﺔ ‪/http:/ / www. alukah. net‬‬
‫)‪ (٤‬ﻳﻨﻈﺮ‪ :‬ﺣﻮﺍﺭ ﺍﳊﻀﺎﺭﺍﺕ ﺍﶈﺪﺩﺍﺕ ﻭﺍﻟﻀﻮﺍﺑﻂ ﰲ ﺿﻮﺀ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ )ﺹ‪.(٩٢ :‬‬
 ‫اﻟﺒﺎب اﻟﺜﺎﻟﺚ‪ :‬ﻧﻈﺮﯾﺎت اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ وﻗﻮاﻧﯿﻨﮭﺎ اﻟﻔﻠﺴﻔﯿﺔ‬
‫‪٢١٢‬‬
‫ﺍﻟﻌِﺮﻕ)‪.(١‬‬
‫ﻭﻫﺬﻩ ﺍﳌﺒﺎﺩﺉ ﻭﺍﻟﺴﻤﺎﺕ ﻗﺮﺭﻫﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺟﻌﻠﻬﺎ ﻣﻦ ﺩﻭﺍﻓﻊ ﺍﻟﺘﻌﺎﺭﻑ ﺑﲔ ﺍﻟﺸﻌﻮﺏ‬
‫ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪R Q PO N M L K J I H G F E﴿ :‬‬
‫‪ (٢)﴾Z Y X W VU T S‬ﻭﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ‪r q p on m l k j﴿ :‬‬
‫‪.(٣)﴾} |{zy xw vut s‬‬
‫ﻭﺑﺬﻟﻚ ﻳﺘﺒﲔ ﺃﻥ ﻧﻈﺮﻳﺔ )ﺻﺪﺍﻡ ﺍﳊﻀﺎﺭﺍﺕ( ﻟﺼﺎﻣﻮﻳﻞ ﻫﻨﺘﺠﺘﻮﻥ ﺗﻌﺪ‪ ‬ﻣﻦ ﺍﻟﻨﻈﺮﻳﺎﺕ‬
‫ﺍﻻﺳﺘﺸﺮﺍﻓﻴﺔ ﺍﳌﺮﻓﻮﺿﺔ؛ ﳌﺎ ﺍﻧﻄﻮﺕ ﻋﻠﻴﻪ ﻣﻦ ﺍ‪‬ﺎﻣﺎﺕ ﻣﻐﺮﺿﺔ‪ ،‬ﻭﺗﺸﻮﻳﻪ ﻟﻠﺤﻘﺎﺋﻖ‪ ،‬ﻭﺇﻓﺴﺎﺩ ﻟﻠﻨﻈﺮﺓ‬
‫ﺍﳌﺴﺘﻘﺒﻠﻴﺔ )ﺍﻟﻌﻠﻤﻴﺔ( ﺍﳌﺘﺰﻧﺔ‪.‬‬

‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ )ﺹ‪.(٦٠ :‬‬

‫)‪ (٢‬ﺍﳊﺠﺮﺍﺕ‪.(١٣) :‬‬
‫)‪ (٣‬ﺍﳌﺎﺋﺪﺓ‪.(٤٨) :‬‬
 ‫اﻟﺒﺎب اﻟﺜﺎﻟﺚ‪ :‬ﻧﻈﺮﯾﺎت اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ وﻗﻮاﻧﯿﻨﮭﺎ اﻟﻔﻠﺴﻔﯿﺔ‬
‫‪٢١٣‬‬
‫ﺍﻟﻔﺼل ﺍﻟﺜﺎﻟﺙ‪ :‬ﻗﺎﻨﻭﻥ ﺍﻟﺠﺫﺏ‪:‬‬
‫ﻭﻓﻴﻪ ﺃﺭﺑﻌﺔ ﻣﺒﺎﺣﺚ‪:‬‬
‫ﺍﻟﻤﺒﺤﺙ ﺍﻷﻭل‪ :‬ﺤﻘﻴﻘﺔ ﻫﺫﺍ ﺍﻟﻘﺎﻨﻭﻥ‪ ،‬ﻭﻤﺎ ﻴﺘﻌﻠﻕ ﺒﻪ‪:‬‬
‫ﻗﺎﻧﻮﻥ ﺍﳉﺬﺏ ﻛﻤﺎ ﻳ‪‬ﻌﺮ‪‬ﻓﻪ ﺃﻧﺼﺎﺭﻩ‪ :‬ﻫﻮ »ﻗﺎﻧﻮﻥ ﻳﻨﺺ ﻋﻠﻰ ﺃﻥ ﺍﻟﺸﺒﻴﻪ‪ ‬ﳚﺬﺏ ﺇﻟﻴﻪ ﺷﺒﻴﻬ‪‬ﻪ‪،‬‬
‫ﻭﺃﻥ ﺃﻓﻜﺎﺭﻙ ﺍﳊﺎﻟﻴﺔ ﺗﺸﻜﻞ ﺣﻴﺎﺗﻚ ﺍﳌﺴﺘﻘﺒﻠﻴﺔ‪ ،‬ﻓﻤﺎ ﺗﺮﻛﺰ ﻋﻠﻴﻪ ﻏﺎﻟﺒ‪‬ﺎ ﺃﻭ ﺗﻔﻜﺮ ﻓﻴﻪ ﺳﻮﻑ ﻳﻈﻬﺮ‬
‫ﰲ ﺣﻴﺎﺗﻚ«)‪.(١‬‬
‫ﻓﻬﻮ ﻛﻤﺎ ﻳﺪ‪‬ﻋﻮﻥ‪ :‬ﻗﺎﻧﻮﻥ ﻛﻮﱐ ﻳ‪‬ﻤﻜﱢﻦ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺍﺟﺘﺬﺍﺏ ﻛﻞ ﻣﺎ ﻳﺮﻳﺪﻩ ﻣﻦ ﺍﳊﻴﺎﺓ‪،‬‬
‫ﺍﻟﺼﺤﺔ‪ ،‬ﺍﻟﺴﻌﺎﺩﺓ‪ ،‬ﺍﻟﺜﺮﻭﺓ‪ ،‬ﺍﳊﺐ…ﺇﱃ ﻧﻔﺴﻪ‪ ،‬ﻭﻳﻔﺴﺮﻭﻥ ﺫﻟﻚ ﺑﺄﻥ ﺗﺮﻛﻴﺰ ﺍﻟﺸﺨﺺ ﻋﻠﻰ ﺷﻲﺀ‬
‫ﻣﻌﲔ ﻳﺮﻳﺪﻩ‪ ،‬ﻳﺒﻌﺚ ﺇﻟﻴﻪ ﺫﺑﺬﺑﺎﺕ ﻣﻦ ﻃﺎﻗﺘﻪ ﺗﺆﺩﻱ ﺇﱃ ﺣﺼﻮﻟﻪ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﺸﻲﺀ)‪ ،(٢‬ﻭﻟﻴﺲ‬
‫ﺍﳌﻘﺼﻮﺩ ‪‬ﺬﺍ ﺍﻟﻘﺎﻧﻮﻥ ﺍﻟﺘﺤﻔﻴﺰ‪ ‬ﻭﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﻟﺘﻔﺎﺅﻝ‪ ،‬ﺃﻭ ﻣﻌﻨ‪‬ﻰ ﳎﺎﺯﻳ‪‬ﺎ ﻏﲑ ﺣﻘﻴﻘﻲ‪ ،‬ﲟﻌﲎ ﺃﻥ‬
‫ﺍﻟﺸﺨﺺ ﺇﺫﺍ ﻏﻴ‪‬ﺮ ﻣﻦ ﺃﻓﻜﺎﺭﻩ ﺍﻟﺴﻠﺒﻴﺔ ﺇﱃ ﺃﻓﻜﺎﺭ ﺇﳚﺎﺑﻴﺔ ﻓﺈﻧﻪ ﺳﻴﺸﻌﺮ ﺑﺎﺭﺗﻴﺎﺡ‪ ،‬ﻭﺃﻥ ﻫﺬﻩ ﺍﻷﻓﻜﺎﺭ‬
‫ﺳﺘﻜﻮﻥ ﻣﺼﺪﺭ ﺩﺍﻓﻌﻴﺔ ﻭﺇﳍﺎﻡ‪ ،‬ﲟﻌﲎ ﺃﻧﻪ ﺇﺫﺍ ﻓﻜﺮ ﺑﺎﻟﻨﺠﺎﺡ‪ ،‬ﻓﺈﻧﻪ ﺳﻴﺒﺎﺩﺭ ﺇﱃ ﺍﻻﺳﺘﺬﻛﺎﺭ ﺍﳉﻴﺪ ﳑﺎ‬
‫ﳚﻌﻞ ﺃﺩﺍﺀﻩ ﺃﻓﻀﻞ ﰲ ﺍﻻﺧﺘﺒﺎﺭ‪ ،‬ﻟﻴﺤﺼﻞ ﻋﻠﻰ ﺍﻟﻨﺠﺎﺡ ﻓﻠﻴﺲ ﻫﺬﺍ ﻫﻮ ﺍﳌﻘﺼﻮﺩ‪ ،‬ﺑﻞ ﺇﻥ ﻣﺎ ﻳﺪ‪‬ﻋﻴﻪ‬
‫ﺃﺻﺤﺎﺏ ﻗﺎﻧﻮﻥ ﺍﳉﺬﺏ ﺃﻧﻪ ﺣﻘﻴﻘﺔ ﻳﻘﻴﻨﻴﺔ ﺗﺆﺛﺮ ﻣﺎﺩﻳ‪‬ﺎ ﰲ ﳏﻴﻂ ﻣﻦ ﻳﻌﻤﻞ ‪‬ﺬﺍ ﺍﻟﻘﺎﻧﻮﻥ‪ ،‬ﻭﲡﺬﺏ‬
‫ﺇﻟﻴﻪ ﺍﳋﲑ ﺃﻭ ﺍﻟﺸﺮ ﺑﺸﻜﻞ ﻣﺎﺩﻱ ﳏﺴﻮﺱ ﻣﻦ ﺧﻼﻝ ﺍﻷﻓﻜﺎﺭ‪ ،‬ﰒ ﺇﻥ ﺃﻧﺼﺎﺭ ﻗﺎﻧﻮﻥ ﺍﳉﺬﺏ‬
‫ﻳﺪ‪‬ﻋﻮﻥ ﺃﻧﻪ ﰲ ﺣﺎﻟﺔ ﻓﺎﻋﻠﻴﺔ ﺩﺍﺋﻤﺔ‪ ،‬ﻭﻟﻴﺲ ﺷﺮﻃﹰﺎ ﺃﻥ ﺗﺆﻣﻦ ﺑﻪ ﺃﻭ ﺗﻔﻬﻤﻪ ﻟﻴﺒﺪﺃ ﺑﺎﻟﻌﻤﻞ‪ ،‬ﺑﻞ ﻫﻮ ﰲ‬
‫ﺣﺎﻝ ﻋﻤﻞ ﺩﺍﺋﻢ‪ ،‬ﻟﻜﻨﻚ ﺣﲔ ﺗﺼﲑ ﻭﺍﻋﻴ‪‬ﺎ ‪‬ﺬﺍ ﺍﻟﻘﺎﻧﻮﻥ ‪-‬ﺑﺰﻋﻤﻬﻢ‪ -‬ﺗﺼﺒﺢ ﻭﺍﻋﻴ‪‬ﺎ ﲟﺪﻯ ﻗﻮﺗﻚ‬
‫ﺍﻟﱵ ﻻ ﺗﺼﺪﻕ!)‪.(٣‬‬

‫)‪ (١‬ﺍﻟﺴﺮ )ﺹ‪.(٢٥ :‬‬

‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺴﺮ‪ ،‬ﻭﻗﺎﻧﻮﻥ ﺍﳉﺬﺏ‪ ،‬ﻣﻘﺎﻝ‪ :‬ﺩ‪ .‬ﻓﻮﺯ ﺯﻛﺮﻱ‪ ،‬ﻣﻮﻗﻊ ﺍﻟﻔﻜﺮ ﺍﻟﻌﻘـﺪﻱ ﺍﻟﻮﺍﻓـﺪ ﻭﻣﻨﻬﺠﻴـﺔ ﺍﻟﺘﻌﺎﻣـﻞ ﻣﻌـﻪ‬
‫)‪(http:/ / www. alfowz. com‬‬
‫)‪ (٣‬ﻳﻨﻈﺮ‪ :‬ﺧﺮﺍﻓﺔ ﺍﻟﺴﺮ )ﺹ‪.(٤٥-٢٩ :‬‬
 ‫اﻟﺒﺎب اﻟﺜﺎﻟﺚ‪ :‬ﻧﻈﺮﯾﺎت اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ وﻗﻮاﻧﯿﻨﮭﺎ اﻟﻔﻠﺴﻔﯿﺔ‬
‫‪٢١٤‬‬
‫ﺑﻌﺾ ﺍﻟﻨﺼﻮﺹ ﻣﻦ ﻛﺘﺎﺑﺎﺕ ﺍﳌﺮﻭﺟﲔ ﳍﺬﺍ ﺍﻟﻘﺎﻧﻮﻥ‪:‬‬
‫ﺗﻘﻮﻝ ﺭﻭﻧﺪﺍ ﺑﺎﻳﺮﻥ)‪» :(١‬ﻫﻞ ﺳﺒﻖ ﻟﻚ ﺃﻥ ﻓﻜﺮﺕ ﰲ ﺷﻲﺀ ﻟﺴﺖ ﺭﺍﺿﻴ‪‬ﺎ ﻋﻨﻪ‪ ،‬ﻭﻛﻠﻤﺎ‬
‫ﻓﻜﺮﺕ ﺑﺸﺄﻧﻪ ﺳﺎﺀ ﺍﳊﺎﻝ؛ ﺫﻟﻚ ﻷﻧﻚ ﻋﻨﺪﻣﺎ ﺗﻔﻜﺮ ﰲ ﻓﻜﺮﺓ ﻭﺍﺣﺪﺓ ﺑﺸﻜﻞ ﺩﺍﺋﻢ ﻓﺈﻥ ﻗﺎﻧﻮﻥ‬
‫ﺍﳉﺬﺏ ﻋﻠﻰ ﺍﻟﻔﻮﺭ ﳚﻠﺐ ﺍﳌﺰﻳﺪ ﻣﻦ ﺍﻷﻓﻜﺎﺭ ﺍﻟﺒﻐﻴﻀﺔ ﺍﻟﺸﺒﻴﻬﺔ ﺇﻟﻴﻚ؛ ﲝﻴﺚ ﻳﺒﺪﻭ ﺃﻥ ﺍﻟﻮﺿﻊ‬
‫ﻳﺰﺩﺍﺩ ﺳﻮﺀًﺍ‪ ،‬ﻭﻛﻠﻤﺎ ﻣﻨﺤﺖ ﺍﻷﻣﺮ ﻣﺰﻳﺪ‪‬ﺍ ﻣﻦ ﺍﻟﺘﻔﻜﲑ ﺯﺍﺩ ﺍﻧﺰﻋﺎﺟﻚ ﻭﺿﻴﻘﺘﻚ«)‪.(٢‬‬
‫ﻭﺗﻘﻮﻝ ﺃﻳﻀ‪‬ﺎ‪» :‬ﺇﺫﺍ ﺍﺳﺘﻄﻌﺖ ﺃﻥ ﺗﻔﻜﺮ ﺑﺸﺄﻥ ﻣﺎ ﺗﺮﻳﺪﻩ ﰲ ﻋﻘﻠﻚ‪ ،‬ﻭﲡﻌﻞ ﻣﻨﻪ ﻓﻜﺮﺗﻚ‬
‫ﺍﳌﻬﻴﻤﻨﺔ‪ ،‬ﺳﻮﻑ ﲢﻘﻘﻪ ﻛﻮﺍﻗﻊ ﰲ ﺣﻴﺎﺗﻚ«)‪.(٣‬‬
‫ﻭﻳﻘﻮﻝ ﺻﻼﺡ ﺍﻟﺮﺍﺷﺪ)‪ (٤‬ﰲ ﻛﺘﺎﺑﻪ‪ :‬ﻗﺎﻧﻮﻥ ﺍﳉﺬﺏ‪» :‬ﻟﻮ ﺃﻥ ﺷﺨﺼ‪‬ﺎ ﻛﺎﻥ ﻃﻮﺍﻝ ﺣﻴﺎﺗﻪ‬
‫ﻣﺪِﻳﻨ‪‬ﺎ‪ ،‬ﻭﻫﻮ ﺩﺍﺋﻢ ﺍﻟﺘﻔﻜﲑ ﰲ ﺍﻟﺪﻳﻮﻥ ﻓﻘﺪ ﻛﺎﻥ ﳚﺬﺏ ﺍﻟﺪﻳﻮﻥ ﺩﺍﺋﻤ‪‬ﺎ«)‪.(٥‬‬

‫)‪ (١‬ﺭﻭﻧﺪﺍ ﺑﺎﻳﺮﻥ‪ :‬ﻛﺎﺗﺒﺔ ﻭﻣﻨﺘﺠﺔ ﺃﻓﻼﻡ ﺗﻠﻔﺰﻳﻮﻧﻴﺔ‪ ،‬ﻭﻟﺪﺕ ﺳﻨﺔ ‪١٩٥٥‬ﻡ‪ ،‬ﻭﻗﺪ ﻋﺮﻓﺖ ﻣﻦ ﺧﻼﻝ ﻋﻤﻠﻬﺎ ﺍﻷﺷﻬﺮ )ﺍﻟـﺴﺮ(‬
‫ﺍﻟﺬﻱ ﺃﻭﺻﻠﻬﺎ ﻟﺘﻜﻮﻥ ﻣﻦ ﺿﻤﻦ ﻗﺎﺋﻤﺔ )ﺍﳌﺎﺋﺔ ﺷﺨﺺ ﺍﻷﻛﺜﺮ ﺗﺄﺛﲑ‪‬ﺍ ﰲ ﺍﻟﻌﺎﱂ( ﲝﺴﺐ ﺗﻘﺪﻳﺮ ﳎﻠﺔ ﺍﻟﺘﺎﳝﺰ ﻟﻌﺎﻡ ‪٢٠٠٧‬ﻡ‬
‫)ﻳﻨﻈﺮ‪ :‬ﺧﺮﺍﻓﺔ ﺍﻟﺴﺮ‪ ،‬ﺹ‪.(٣٠ :‬‬
‫)‪ (٢‬ﺍﻟﺴﺮ )ﺹ‪.(٨ :‬‬
‫)‪ (٣‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ )ﺹ‪.(٩ :‬‬
‫)‪ (٤‬ﺻﻼﺡ ﺍﻟﺮﺍﺷﺪ‪ :‬ﻭﻟﺪ ﰲ ﺍﻟﻜﻮﻳﺖ ﺳﻨﺔ ‪١٩٦٩‬ﻡ‪ ،‬ﻣﺆﻫﻼﺗﻪ‪ :‬ﺩﻛﺘﻮﺭﺍﻩ ﺍﻟﻔﻠﺴﻔﺔ ﰲ ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﺍﻹﺩﺭﺍﻛـﻲ‪ ،‬ﻣﺎﺟـﺴﺘﲑ‬
‫ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ‪ -‬ﺑﺎﻛﺴﺘﺎﻥ ‪ -‬ﺑﻜﺎﻟﻮﺭﻳﻮﺱ ﻋﻠﻢ ﺍﻻﺟﺘﻤﺎﻉ ‪ -‬ﺍﻟﻮﻻﻳﺎﺕ ﺍﳌﺘﺤﺪﺓ ‪ -‬ﻟﻪ ﻋﺪﺓ ﺇﺻﺪﺍﺭﺍﺕ ﻣﻨـﻬﺎ‪:‬‬
‫ﻋﻠﻰ ﺃﺑﻮﺍﺏ ﺍﳌﻠﺤﻤﺔ ‪ -‬ﻗﺎﻧﻮﻥ ﺍﳉﺬﺏ ‪ -‬ﻛﻴﻒ ﲣﻄﻂ ﳊﻴﺎﺗﻚ ‪ -‬ﻭﻗﻔﺔ ﻣﻊ ﺍﻟﺬﺍﺕ…ﻭﻏﲑﻫﺎ )ﺍﳌﻮﺳـﻮﻋﺔ ﺍﳊـﺮﺓ ‪-‬‬
‫ﻭﻳﻜﻴﺒﻴﺪﻳﺎ‪(http:/ / ar. wikipedia. org -‬‬
‫)‪ (٥‬ﻗﺎﻧﻮﻥ ﺍﳉﺬﺏ )ﺹ‪.(٨٦ :‬‬
 ‫اﻟﺒﺎب اﻟﺜﺎﻟﺚ‪ :‬ﻧﻈﺮﯾﺎت اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ وﻗﻮاﻧﯿﻨﮭﺎ اﻟﻔﻠﺴﻔﯿﺔ‬
‫‪٢١٥‬‬
‫ﺍﻟﻤﺒﺤﺙ ﺍﻟﺜﺎﻨﻲ‪ :‬ﻨﺸﺄﺘﻪ‪ ،‬ﻭﻅﻬﻭﺭﻩ‪:‬‬
‫ﻟﻘﺪ ﻛﺎﻧﺖ ﻧﺸﺄﺓ ﻗﺎﻧﻮﻥ ﺍﳉﺬﺏ ﺣﻴﻨﻤﺎ ﻗﺎﻡ ﺍﳌﺆﻟﻒ‪) :‬ﻭﻟﻴﻢ ﻭﺍﻛﺮ ﺃﺗﻜﻨﺴﻮﻥ()‪ (١‬ﺑﺘﺄﻟﻴﻒ‬
‫ﻛﺘﺎﺏ ﺃﲰﺎﻩ‪) :‬ﺫﺑﺬﺑﺎﺕ ﺍﻟﻔﻜﺮ ﺃﻭ ﻗﺎﻧﻮﻥ ﺍﳉﺬﺏ ﰲ ﻋﺎﱂ ﺍﻟﻔﻜﺮ(‪ ،‬ﻭﻛﺎﻥ ﺫﻟﻚ ﻋﺎﻡ ‪١٩٠٦‬ﻡ‪ ،‬ﰒ‬
‫ﺃﹸﻋﻴﺪﺕ ﻃﺒﺎﻋﺘﻪ ﻣﺘﺰﺍﻣﻨ‪‬ﺎ ﻣﻊ ﻓﻠﻢ ﺗﻌﻠﻴﻤﻲ ﻭﺛﺎﺋﻘﻲ ﻇﻬﺮ ﻋﻠﻰ ﺑﻌﺾ ﺍﻟﻔﻀﺎﺋﻴﺎﺕ ﻳﺪﻋﻰ )ﺍﻟﺴﺮ(‪،‬‬
‫ﻭﻫﻮ ﺍﺳﻢ ﻟﻜﺘﺎﺏ ﺗﻀﻤﻦ ﻃﺮﺣ‪‬ﺎ ﻟﻘﺎﻧﻮﻥ ﺍﳉﺬﺏ ﻟﻠﻜﺎﺗﺒﺔ ﺍﻷﺳﺘﺮﺍﻟﻴﺔ‪) :‬ﺭﻭﻧﺪﺍ ﺑﺎﻳﺮﻥ()‪ ،(٢‬ﻭﺍﻟﺬﻱ‬
‫ﺣﻘﻖ ﻭﻻ ﻳﺰﺍﻝ ﻣﺒﻴﻌﺎﺕ ﻫﺎﺋﻠﺔ ﺑﻠﻐﺖ ﻣﻼﻳﲔ ﺍﻟﻨ‪‬ﺴﺦ ﻭﺗ‪‬ﺼﺪ‪‬ﺭ ﻗﻮﺍﺋﻢ ﺍﻟﻜﺘﺐ ﺍﻷﻓﻀﻞ ﻣﺒﻴﻌ‪‬ﺎ ﰲ‬
‫ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﻟﻐﺮﺑﻴﺔ‪ ،‬ﻭﺣﻈﻲ ﲝﻔﺎﻭﺓ ﺇﻋﻼﻣﻴﺔ ﻛﺒﲑﺓ؛ ﳑﺎ ﺃﺩ‪‬ﻯ ﺇﱃ ﺗﺒﲏ ﻓﻜﺮﺗﻪ ﻭﺗﺪﺭﻳﺴﻬﺎ ﰲ ﺃﻭﺭﻭﺑﺎ‬
‫ﻭﺃﻣﺮﻳﻜﺎ ﻣﻦ ﻗِﺒ‪‬ﻞ ﻣﻨﺘﺠﻴﻬﺎ ﻭﻣﺴﻮﻗﻴﻬﺎ ﺍﻷﺻﻠﻴﲔ ﺃﻓﺮﺍﺩ ﺍﳊﺮﻛﺎﺕ ﺍﳌﹸﺘﺒﻨﻴﺔ ﻟﻠﻔﻜﺮ ﺍﻟﺒﺎﻃﲏ ﰲ ﺍﻟﻐﺮﺏ‬
‫)‪(٤‬‬
‫ﻣﺜﻞ ﺣﺮﻛﺔ )ﺍﻟﻨﻴﻮﺇﻳﻴﺞ( ﻭ)ﺍﻟﻨﻴﻮﺛﻮﺕ()‪ ،(٣‬ﻭﻛﺬﻟﻚ ﺗﺪﺭﻳﺒﻬﺎ ﰲ ﺍﳌﻌﺎﻫﺪ ﻣﺜﻞ ﻣﻌﻬﺪ )ﺇﻳﺴﺎﻟﻦ(‬
‫ﺑﻜﺎﻟﻴﻔﻮﺭﻧﻴﺎ‪.‬‬
‫ﻭﻗﺪ ﻛﺎﻧﺖ ﺗﺮﲨﺔ ﻛﺘﺎﺏ ﺍﻟﺴﺮ ﺇﱃ ﺍﻟﻌﺮﺑﻴﺔ ﻣﻔﺘﺎﺡ ﺍﻟﺒﺎﺏ ﻻﻧﺘﺸﺎﺭﻩ ﰲ ﺍﻟﺒﻠﺪﺍﻥ ﺍﻹﺳﻼﻣﻴﺔ‬
‫ﻭﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻛﺬﻟﻚ ﺯﺍﺩ ﺍﻧﺘﺸﺎﺭﻩ ﺑﻌﺪ ﺍﳊﻤﻼﺕ ﺍﻟﺪﻋﺎﺋﻴﺔ ﺍﻟﱵ ﺗﺸﻮ‪‬ﻕ ﺍﳊﺼﻮﻝ ﻋﻠﻴﻪ ﻛﻘﻮﻝ ﺑﻌﺾ‬

‫)‪ (١‬ﻭﻟﻴﻢ ﻭﺍﻛﺮ ﺃﺗﻜﻨﺴﻮﻥ‪ :‬ﻭﻟﺪ ﰲ ﻋﺎﻡ ‪١٨٦٢‬ﻡ‪ ،‬ﻋﻤﻞ ﳏﺎﻣﻴ‪‬ﺎ ﻟﺪﻯ ﻫﻴﺌﺔ ﺍﶈﺎﻣﲔ ﰲ ﻭﻻﻳﺔ ﺑﻨﺴﻠﻔﺎﻧﻴﺎ‪ ،‬ﺑﺪﺃ ﺑﻜﺘﺎﺑﺔ ﻣﻘﺎﻻﺕ‬
‫ﻋﻦ ﺍﳊﻘﺎﺋﻖ ﺑﺎﺳﻢ )ﺍﻟﻌﻠﻮﻡ ﺍﻟﻌﻘﻠﻴﺔ(‪ ،‬ﻭﻧﺸﺮﻫﺎ ﰲ ﺩﻭﺭﻳﺔ ﺍﻟﻔﻜﺮ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﰲ ﻋﺎﻡ ‪١٨٩٠‬ﻡ‪ ،‬ﺃﺻﺒﺤﺖ ﺷﻴﻜﺎﻏﻮ ﻣﺮﻛﺰ‪‬ﺍ‬
‫ﺭﺋﻴﺴ‪‬ﺎ ﻟﻠﻔﻜﺮ ﺍﳉﺪﻳﺪ‪ ،‬ﳑﺎ ﺩﻋﺎ ﻭﻟﻴﻢ ﻟﻼﻧﺘﻘﺎﻝ ﺇﻟﻴﻬﺎ ﻟﻴﺼﺒﺢ ﺍﳌﺮﻭﺝ ﺍﻟﻨﺸﻂ ﻟﻠﺤﺮﻛﺔ ﻛﻤﺤﺮﺭ ﻭﻛﺎﺗﺐ‪ ،‬ﻭﺗﻄﻮﺭﺕ ﺃﻋﻤﺎﻟﻪ‬
‫ﰲ ﺍﻟﻜﺘﺎﺑﺔ ﺇﱃ ﺍﻟﻜﺘﺎﺑﺔ ﻋﻦ ﺍﻟﺴﺤﺮ‪ ،‬ﻭﺍﻟﺘﻨﺠﻴﻢ‪ ،‬ﻭﺍﻟﻌﺮﺍﻓﺔ ﰒ ﻧﺸﺮ ﺍﳌﻔﺎﻫﻴﻢ ﺍﻟﺸﺮﻗﻴﺔ‪ ،‬ﺗﻮﰲ ﻋﺎﻡ ‪١٨٦٢‬ﻡ )ﺍﳌﻮﺳﻮﻋﺔ ﺍﳊﺮﺓ‬
‫– ﻭﻳﻜﻴﺒﻴﺪﻳﺎ‪(http:/ / ar. wikipedia. org -‬‬
‫)‪ (٢‬ﺳﺒﻘﺖ ﺗﺮﲨﺘﻬﺎ ﰲ ﺍﻟﺼﻔﺤﺔ ﺭﻗﻢ ]‪.[٢١٤‬‬
‫)‪ (٣‬ﺍﻟﻨﻴﻮﺇﻳﻴﺞ ﻭﺍﻟﻨﻴﻮﺛﻮﺕ‪ :‬ﻫﻲ ﺣﺮﻛﺎﺕ ﺑﺎﻃﻨﻴﺔ ﺗﻘﺪﻡ ﻓﻜﺮﻫﺎ ﻟﻠﻨﺎﺱ ﻋﻠﻰ ﺃﻧﻪ ﻧﻈﺎﻡ ﺍﺳﺘﺸﻔﺎﺀ ﺫﻫﲏ ﻟﻠﺠﺴﺪ ﻭﺍﻟﻌﻘﻞ ﻭﺍﻟﺮﻭﺡ؛‬
‫ﻭﻟﺬﺍ ﺗﺒﻨ‪‬ﺖ ﻫﺬﻩ ﺍﳊﺮﻛﺎﺕ ﺗﻌﻠﻴﻢ ﺍﻟﻨﺎﺱ ﻭﺗﺪﺭﻳﺒﻬﻢ ﻋﻠﻰ ﳑﺎﺭﺳﺎﺕ ﺗﻌﻤ‪‬ﻖ ﺍﻻﻋﺘﻘﺎﺩ ﺑﺄﻟﻮﻫﻴﺔ ﺍﻹﻧـﺴﺎﻥ ﻭﻗﺪﺭﺍﺗـﻪ ﻏـﲑ‬
‫ﺍﳌﺘﻨﺎﻫﻴﺔ‪ ،‬ﻣﻦ ﺧﻼﻝ ﺍﻟﺘﻔﻜﲑ ﺍﳋﻼﱠﻕ‪ ،‬ﻭﺍﻻﻣﺘﺜﺎﻝ ﻟﺼﻮﺕ ﺍﻟﻘﻮﺓ ﺍﻟﺒﺎﻃﻨﺔ ﻭﺍﻟﻜﺎﻣﻨﺔ ﺍﳌﻮﺟﻮﺩﺓ ﻓﻴﻪ‪ ،‬ﻭﺍﻟﱵ ﻫﻲ ﻣﺼﺪﺭ ﺇﳍﺎﻣﻪ‬
‫ﻭﻗﻮﺗﻪ ﻭﺻﺤﺘﻪ ﻭﺳﻌﺎﺩﺗﻪ‪ ،‬ﻭﺍﻟﱵ ﻫﻲ ﺟﺰﺀ ﻣﻦ ﺍﻟﻮﺍﺣﺪ ﺍﻷﲰﻰ ﻏﲑ ﺍﳌﺘﻨﺎﻫﻲ ‪ -‬ﲝﺴﺐ ﺗﻌﺒﲑﺍ‪‬ﻢ ﻭﻣﻌﺘﻘﺪﺍ‪‬ﻢ ‪)-‬ﺍﻟـﺴﺮ‪،‬‬
‫ﻭﻗﺎﻧﻮﻥ ﺍﳉﺬﺏ‪ ،‬ﻣﻘﺎﻝ‪ :‬ﺩ‪ .‬ﻓﻮﺯﻛﺮﺩﻱ‪ ،‬ﻣﻮﻗﻊ ﺍﻟﻔﻜﺮ ﺍﻟﻌﻘﺪﻱ ﺍﻟﻮﺍﻓﺪ ﻭﻣﻨﻬﺠﻴﺔ ﺍﻟﺘﻌﺎﻣـﻞ ﻣﻌـﻪ‪http:/ / www .‬‬
‫‪.(alfowz. co‬‬
‫)‪ (٤‬ﺇﻳﺴﺎﻟﻦ‪ :‬ﻳﻌﺘﱪ ﻣﻌﻬﺪ ﺇﻳﺴﺎﻟﻦ ﺑﻜﺎﻟﻴﻔﻮﺭﻧﻴﺎ ﺃﳕﻮﺫﺟ‪‬ﺎ ﻟﻠﺘﻠﻔﻴﻖ ﺑﲔ ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﺍﻹﻧﺴﺎﱐ ﻭﻣﺮﺍﻛﺰ ﺍﻟﺘﻨﻤﻴـﺔ ﺍﻟﺬﺍﺗﻴـﺔ‪ ،‬ﻣـﻊ‬
‫ﺇﺿﺎﻓﺎﺕ ﺭﻭﺣﺎﻧﻴﺔ ﺷﺮﻗﻴﺔ )ﻳﻨﻈﺮ‪ :‬ﺍﻟﺘﻄﺒﻴﻘﺎﺕ ﺍﳌﻌﺎﺻﺮﺓ ﻟﻔﻠﺴﻔﺔ ﺍﻻﺳﺘﺸﻔﺎﺀ ﺍﻟﺸﺮﻗﻴﺔ ‪ -‬ﺩﺭﺍﺳﺔ ﻋﻘﺪﻳـﺔ ‪ -‬ﺹ‪- ٢٨٠ :‬‬
‫‪.(٢٨١‬‬
 ‫اﻟﺒﺎب اﻟﺜﺎﻟﺚ‪ :‬ﻧﻈﺮﯾﺎت اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ وﻗﻮاﻧﯿﻨﮭﺎ اﻟﻔﻠﺴﻔﯿﺔ‬
‫‪٢١٦‬‬
‫ﺍﻹﻋﻼﻧﺎﺕ‪ :‬ﺇﻧﻪ ﺳﺮ ﻋﻈﻴﻢ ﻏﻴ‪‬ﺮ ﺣﻴﺎﺓ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺟﺤﲔ‪ ،‬ﻭﺯﺍﺩ ﺗﻘﺒﻠﻪ ﻛﺬﻟﻚ ﺑﺴﺒﺐ ﻣﻼﻣﺴﺘﻪ‬
‫ﳌﺸﺎﻋﺮ ﺣﺴﺎﺳﺔ ﰲ ﻧﻔﻮﺱ ﺍﻟﻨﺎﺱ؛ ﻓﻬﻮ ﻳﻘﺪﻡ ﳍﻢ ﻣﺎ ﻳﺸﺘﻬﻮﻥ ﻭﻳﻄﻤﺤﻮﻥ ﺇﻟﻴﻪ ﰲ ﻗﻮﺍﻟﺐ ﺟﺎﻫﺰﺓ‬
‫ﺑﻼ ﻋﻤﻞ ﺃﻭ ﺟﻬﺪ‪ ،‬ﺑﻞ ﳎﺮﺩ ﺗﻔﻜﲑ ﻭﺗﺄﻣ‪‬ﻞ)‪.(١‬‬
‫ﻭﻣﻦ ﺃﻛﺜﺮ ﺍﻟﺪﺍﻋﲔ ﻟﻪ ﻭﺍﳌﺮﻭﺟﲔ ﻟﻔﻜﺮﺗﻪ ﰲ ﺍﻟﻮﻃﻦ ﺍﻟﻌﺮﰊ ﻫﻮ ﺩ‪ .‬ﺻﻼﺡ ﺍﻟﺮﺍﺷﺪ)‪،(٢‬‬
‫ﻭﺍﻟﺬﻱ ﺃﺻﺪﺭ ﻛﺘﺎﺑ‪‬ﺎ ﳛﻤﻞ ﻋﻨﻮﺍﻥ ﻫﺬﺍ ﺍﻟﻘﺎﻧﻮﻥ ﻭﻳﺒﺸﺮ ﺑﻪ‪ ،‬ﻛﻤﺎ ﺃﻧﻪ ﻳﺮﺃﺱ ﺇﺩﺍﺭﺓ ﻣﺮﻛﺰ ﺍﻟﺮﺍﺷﺪ‪،‬‬
‫ﻭﻫﻮ ﻣﻦ ﺍﳌﺮﺍﻛﺰ ﺍﳌﺘﺨﺼﺼﺔ ﺑﺈﻗﺎﻣﺔ ﺩﻭﺭﺍﺕ ﺗﺪﺭﻳﺒﻴﺔ ﻣﻦ ﺿﻤﻨﻬﺎ ﺩﻭﺭﺍﺕ ﻟﺘﻌﻠﻴﻢ ﻗﺎﻧﻮﻥ ﺍﳉﺬﺏ‪.‬‬

‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺧﺮﺍﻓﺔ ﺍﻟﺴﺮ )ﺹ‪ ،(٣١- ٣٠ :‬ﺍﻟﺴﺮ‪ ،‬ﻭﻗﺎﻧﻮﻥ ﺍﳉﺬﺏ‪) ،‬ﻣﻘﺎﻝ‪ :‬ﺩ‪ .‬ﻓﻮﺯﻛﺮﺩﻱ‪ ،‬ﻣﻮﻗﻊ ﺍﻟﻔﻜﺮ ﺍﻟﻌﻘﺪﻱ ﺍﻟﻮﺍﻓـﺪ‬
‫ﻭﻣﻨﻬﺠﻴﺔ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻌﻪ‪(http:/ / www. alfowz .‬‬
‫)‪ (٢‬ﺳﺒﻘﺖ ﺗﺮﲨﺘﻪ ﰲ ﺍﻟﺼﻔﺤﺔ ﺭﻗﻢ ]‪.[٢١٤‬‬
 ‫اﻟﺒﺎب اﻟﺜﺎﻟﺚ‪ :‬ﻧﻈﺮﯾﺎت اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ وﻗﻮاﻧﯿﻨﮭﺎ اﻟﻔﻠﺴﻔﯿﺔ‬
‫‪٢١٧‬‬
‫ﺍﻟﻤﺒﺤﺙ ﺍﻟﺜﺎﻟﺙ‪ :‬ﺃﻫﺩﺍﻓﻪ‪ ،‬ﻭﺁﺜﺎﺭﻩ‪:‬‬
‫ﻗﺎﻧﻮﻥ ﺍﳉﺬﺏ ﲝﺴﺐ ﻣﺎ ﺭﻭ‪‬ﺟﺖ ﻟﻪ ﺍﻟﺪﻋﺎﻳﺎﺕ ﺍﻹﻋﻼﻣﻴﺔ ﻳﻬﺪﻑ ﻛﻤﺎ ﻳﺪﻋﻲ ﺃﺗﺒﺎﻋﻪ ﺇﱃ‬
‫ﺭﻓﻊ ﺍﳌﻌﻨﻮﻳﺎﺕ‪ ،‬ﻭﲢﻔﻴﺰ ﺍﻟﻘﺪﺭﺍﺕ‪ ،‬ﻭﻛﺴﺮ ﺍﳊﻮﺍﺟﺰ ﺍﻟﱵ ﺗﻌﻴﻖ ﺍﻧﺘﺸﺎﺭ ﺍﳌﻮﺍﻫﺐ‪ ،‬ﻭﺇﻃﻼﻕ ﺍﻟﻘﻮﺓ‬
‫ﺍﻟﻜﺎﻣﻨﺔ ﰲ ﺩﺍﺧﻞ ﻛﻞ ﺷﺨﺺ‪ ،‬ﺇﻻ ﺃﻥ ﻫﺬﻩ ﺍﻷﻫﺪﺍﻑ ﻫﻲ ﺃﻫﺪﺍﻑ ﻇﺎﻫﺮﻳﺔ ﲢﺴﻴﻨﻴﺔ‪ ،‬ﺗﺴﺘﺠﺪﻱ‬
‫ﻣﻦ ﺍﳌﺘﻠﻘﻲ ﺍﻻﺳﺘﺴﻼﻡ‪ ،‬ﻭﻏﺾ ﺍﻟﻄﺮﻑ ﻋﻦ ﻏﻴﺎﺏ ﺍﻟﱪﺍﻫﲔ ﻭﺍﻷﺩﻟﺔ‪ ،‬ﻓﻔﻜﺮﺓ ﻗﺎﻧﻮﻥ ﺍﳉﺬﺏ ﻻ‬
‫ﺗﻄﻠﺐ ﻣﻦ ﺍﳌﺘﻠﻘﻲ ﺇﻻ ﺍﻹﳝﺎﻥ ‪‬ﺎ ﻛﻤﺎ ﻫﻲ‪ ،‬ﺣﱴ ﻳﺘﻨﺎﺯﻝ ﻭﻳﺮﺿﺦ ﻟﻸﻫﺪﺍﻑ ﺍﻟﻜﺎﻣﻨﺔ ﻭﺍﳊﻘﻴﻘﻴﺔ‬
‫ﳍﺬﺍ ﺍﻟﻘﺎﻧﻮﻥ ﺍﳌﺴﻘﻄﺔ ﰲ ﻋﻘﻴﺪﺓ ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ )‪ (١‬ﺍﻟﱵ ﻫﻲ ﺃﺻﻞ ﺍﻟﻔﻠﺴﻔﺔ ﺍﻟﺸﺮﻗﻴﺔ ﺣﻴﺚ ﺗ‪‬ﺤﻤ‪‬ﻞ‬
‫ﻫﺬﻩ ﺍﻟﻌﻘﻴﺪﺓ ﺻﺎﺣﺒﻬﺎ ﺍﳌﺴﺆﻭﻟﻴﺔ ﺍﻟﻜﺎﻣﻠﺔ ﻋﻤﺎ ﳛﺪﺙ ﻟﻪ ﰲ ﺍﳊﺎﺿﺮ ﺃﻭ ﺍﳌﺴﺘﻘﺒﻞ‪ ،‬ﻛﻤﺎ ﲤﻜﻨﻪ ﻣﻦ‬
‫ﺍﻟﺘﺤﻜﻢ ﺍﻟﺘﺎﻡ ﺑﺎﳌﺴﺘﻘﺒﻞ‪ ،‬ﻭﻣﺎ ﺳﻴﺤﺪﺙ ﻓﻴﻪ‪ ،‬ﻓﻤﻨﺒﻊ ﻫﺬﻩ ﺍﻟﻌﻘﻴﺪﺓ ﻫﻮ ﺍﻻﻋﺘﻘﺎﺩ ﺑﺎﻟﻄﺒﻴﻌﺔ ﺍﻹﳍﻴﺔ‬
‫ﻟﻺﻧﺴﺎﻥ‪ ،‬ﻭﺃﻧﻪ ﲡﺴﻴﺪ ﻟﻺﻟﻪ ‪-‬ﺗﻌﺎﱃ ﺍﷲ ﻋﻤﺎ ﻳﻘﻮﻝ ﺍﻟﻈﺎﳌﻮﻥ ﻋﻠﻮ‪‬ﺍ ﻛﺒﲑ‪‬ﺍ‪.(٢)-‬‬
‫ﻭﻫﺬﺍ ﻭﺍﺿﺢ ﻇﺎﻫﺮ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺼﻮﺹ ﺍﻟﱵ ﺍﺣﺘﻮﺍﻫﺎ ﻛﺘﺎﺏ ﺍﻟﺴﺮ ﺍﳌﺘﻀﻤﻦ ﻟﻘﺎﻧﻮﻥ‬
‫ﺍﳉﺬﺏ‪ ،‬ﻭﻣﻦ ﻫﺬﻩ ﺍﻟﻨﺼﻮﺹ‪» :‬ﻛﻴﻒ ﳝﻜﻦ ﻟﻜﻞ ﻫﺬﺍ ﺃﻥ ﳚﻌﻠﻚ ﻛﺎﺋﻨ‪‬ﺎ ﺭﻭﺣﻴ‪‬ﺎ‪ ،‬ﺑﺎﻟﻨﺴﺒﺔ ﱄ‪،‬‬
‫ﻓﺈﻥ ﺇﺟﺎﺑﺔ ﺫﻟﻚ ﺍﻟﺴﺆﺍﻝ ﻫﻲ ﺃﺣﺪ ﺃﻫﻢ ﺃﺟﺰﺍﺀ ﺗﻌﺎﻟﻴﻢ )ﺍﻟﺴﺮ( ﻭﺃﻛﺜﺮﻫﺎ ﻣﻐﺰﻯ‪ ،‬ﺇﻧﻚ ﻃﺎﻗﺔ‪،‬‬
‫ﻭﺍﻟﻄﺎﻗﺔ ﻻ ﺗﻔﲎ ﻭﻻ ﺗﺴﺘﺤﺪﺙ‪ ،‬ﺍﻟﻄﺎﻗﺔ ﺗﻐﲑ ﺷﻜﻠﻬﺎ ﻭﺣﺴﺐ‪ ،‬ﻭﻫﺬﺍ ﻳﺼﺪﻕ ﻋﻠﻴﻚ! ﻫﺬﺍ ﻫﻮ‬
‫ﺟﻮﻫﺮﻙ ﺍﳊﻘﻴﻘﻲ ﻃﺎﻗﺘﻚ ﺍﳋﺎﻟﺼﺔ ﻟﻄﺎﳌﺎ ﻭﺟﺪﺕ ﺩﺍﺋﻤ‪‬ﺎ‪ ،‬ﻭﺳﻮﻑ ﺗﻮﺟﺪ ﺇﱃ ﺍﻷﺑﺪ‪ ،‬ﻻ ﻳ‪‬ﻤﻜﻦ‬
‫ﺃﺑﺪ‪‬ﺍ ﺃﻻ ﺗﻮﺟﺪ‪ ،‬ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﻋﻤﻴﻖ‪ ،‬ﺃﻧﺖ ﺗﻌﻠﻢ ﺫﻟﻚ‪ ،‬ﻫﻞ ﳝﻜﻨﻚ ﲣﻴﻞ ﻋﺪﻡ ﻭﺟﻮﺩﻙ‪ ،‬ﻓﻌﻠﻰ‬
‫ﺍﻟﺮﻏﻢ ﻣﻦ ﻛﻞ ﺷﻲﺀ ﻗﺪ ﺭﺃﻳﺘﻪ ﻭﻋﺸﺘﻪ ﰲ ﺣﻴﺎﺗﻚ‪ ،‬ﻫﻞ ﳝﻜﻨﻚ ﲣﻴ‪‬ﻞ ﻋﺪﻡ ﻭﺟﻮﺩﻙ؟ ﻻ ﳝﻜﻦ‬
‫ﲣﻴﻞ ﺫﻟﻚ؛ ﻷﻧﻪ ﻣﺴﺘﺤﻴﻞ‪ ،‬ﺇﻧﻚ ﻃﺎﻗﺔ ﺃﺑﺪﻳﺔ«)‪.(٣‬‬
‫ﻓﺎﻟﻘﻮﻝ ﺑﺄﻥ ﺍﻹﻧﺴﺎﻥ ﻃﺎﻗﺔ ﻻ ﺗ‪‬ﺴﺘﺤ‪‬ﺪ‪‬ﺙ‪ ،‬ﺃﻱ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﺃﺯﱄ‪ ،‬ﻭﺫﻟﻚ ﻧﻔﻲ ﻟﻠﺨﻠﻖ ﺃﻱ ﺃﻧﻪ‬
‫ﱂ ﻳ‪‬ﺨﻠﻖ‪ ،‬ﻭﺍﷲ ﺗﻌﺎﱃ ﻳﻘﻮﻝ‪ ،(٤)﴾b a ` _﴿ :‬ﻭﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺍﻹﻧﺴﺎﻥ ﻻ ﻳﻔﲎ ﺃﻳﻀ‪‬ﺎ‬

‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺧﺮﺍﻓﺔ ﺍﻟﺴﺮ )ﺹ‪.(٦٠-٤٠ :‬‬

‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺴﺮ‪ ،‬ﻭﻗﺎﻧﻮﻥ ﺍﳉﺬﺏ‪ ،‬ﻣﻘﺎﻝ‪ :‬ﺩ‪ .‬ﻓﻮﺯ ﻛﺮﺩﻱ‪ ،‬ﻣﻮﻗﻊ ﺍﻟﻔﻜﺮ ﺍﻟﻌﻘﺪﻱ ﺍﻟﻮﺍﻓﺪ ﻭﻣﻨﻬﺠﻴﺔ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻌﻪ‪.‬‬
‫‪http:/ / www. alfowz. co‬‬
‫)‪ (٣‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺴﺮ )ﺹ‪.(١٥٩ :‬‬
‫)‪ (٤‬ﺍﻟﺰﻣﺮ‪.(٦٢) :‬‬
 ‫اﻟﺒﺎب اﻟﺜﺎﻟﺚ‪ :‬ﻧﻈﺮﯾﺎت اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ وﻗﻮاﻧﯿﻨﮭﺎ اﻟﻔﻠﺴﻔﯿﺔ‬
‫‪٢١٨‬‬
‫ﻧﻔﻲ ﻟﻔﻨﺎﺀ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﺍﷲ ﺗﻌﺎﱃ ﻳﻘﻮﻝ‪ ،(١)﴾R Q P O﴿ :‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻹﻧﺴﺎﻥ ﱂ ﻳ‪‬ﺨﻠﻖ‪ ،‬ﻭﻟﻦ‬
‫ﻳﻔﲎ‪ ،‬ﻓﺎﻟﻨﺘﻴﺠﺔ ﺇﺫﻥ ﺃﻧﻪ ﺧﺎﻟﻖ‪ ،‬ﻭﻫﺬﺍ ﻧﻔﺲ ﺍﻟﻘﻮﻝ ﺑﻮﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ ‪ -‬ﺗﻌﺎﱃ ﺍﷲ ﻭﺗﻘﺪ‪‬ﺱ‬
‫ﺳﺒﺤﺎﻧﻪ‪.-‬‬
‫ﻭﻣﻦ ﺍﻷﻫﺪﺍﻑ ﺍﻟﻜﺎﻣﻨﺔ ﰲ ﻫﺬﺍ ﺍﻟﻘﺎﻧﻮﻥ ﺃﻳﻀ‪‬ﺎ ﺇﺳﻘﺎﻁ ﻣﻌﺘﻨﻘﻪ ﰲ ﺇﻧﻜﺎﺭ ﺍﻟﻘﺪﺭ‪ ،‬ﻳﻘﻮﻝ‬
‫ﺩ‪ .‬ﺻﻼﺡ ﺍﻟﺮﺍﺷﺪ ﰲ ﻛﺘﺎﺑﻪ‪) :‬ﻗﺎﻧﻮﻥ ﺍﳉﺬﺏ(‪» :‬ﺇﻧﻪ ﰲ ﻫﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ﻳﺘﻢ ﺍﻻﻃﻼﻉ ﻋﻠﻰ ﺍﻟﻨﺘﺎﺋﺞ‪،‬‬
‫ﻭﻣﻦ ﺍﻟﻨﺘﺎﺋﺞ ﺗ‪‬ﻌﺮﻑ ﺍﻟﻘﻨﺎﻋﺎﺕ ﺍﻟﱵ ﺗﺴﺒﺒﺖ ﰲ ﺫﻟﻚ‪ ،‬ﻳﻌﲏ ﻋﻨﺪﻣﺎ ﻳﻜﻮﻥ ﺍﻹﻧﺴﺎﻥ ﻓﻘﲑ‪‬ﺍ‪ ،‬ﻓﺈﻥ‬
‫ﺍﻟﺴﺒﺐ ﻟﻴﺲ ﺷﻴﺌﹰﺎ ﺁﺧﺮ ﻏﲑ ﺃﻧﻪ ﺍﺧﺘﻴﺎﺭﻩ‪ ،‬ﻭﻛﻞ ﻣﺮﻳﺾ ﻭﻛﻞ ﻏﲑ ﻧﺎﺟﺢ ﻭﻫﻜﺬﺍ«)‪.(٢‬‬
‫ﻓﻘﺎﻧﻮﻥ ﺍﳉﺬﺏ ﻳﻨﻜﺮ ﺃﻥ ﺳﺒﺐ ﺍﻟﻔﻘﺮ‪ ،‬ﺃﻭ ﺍﳌﺮﺽ‪ ،‬ﺃﻭ ﺍﻟﻔﺸﻞ ﰲ ﺍﳊﻴﺎﺓ ﻫﻮ ﺑﺘﻘﺪﻳﺮ ﺍﷲ ‪‬‬
‫ﺑﻞ ﺍﳌﺘﺴﺒﺐ ﻟﻴﺲ ﺷﻴﺌﹰﺎ ﺁﺧﺮ ﻏﲑ ﺍﺧﺘﻴﺎﺭ ﺍﻹﻧﺴﺎﻥ ﻟﻨﻔﺴﻪ‪.‬‬
‫ﻛﺬﻟﻚ ﻣﺎ ﺟﺎﺀ ﰲ ﻛﺘﺎﺏ ﺍﻟﺴﺮ‪» :‬ﺃﻧﺖ ﲤﺘﻠﻚ ﺍﻻﺧﺘﻴﺎﺭ ﺍﻵﻥ‪ ،‬ﻫﻞ ﺗﺮﻳﺪ ﺃﻥ ﺗﻌﺘﻘﺪ ﺃﻥ ﺍﳊﻆ‬
‫ﻫﻮ ﺍﻟﺬﻱ ﻳﺆﺩﻱ ﺇﱃ ﺍﻷﺣﺪﺍﺙ ﺍﻟﺴﻴﺌﺔ ﺍﻟﱵ ﳝﻜﻨﻬﺎ ﺃﻥ ﲢﺪﺙ ﻟﻚ ﰲ ﺃﻱ ﻭﻗﺖ؟‪ ،‬ﻫﻞ ﺗﺮﻳﺪ ﺃﻥ‬
‫ﺗﻌﺘﻘﺪ ﺃﻧﻚ ﻗﺪ ﺗﻮﺟﺪ ﰲ ﺍﳌﻜﺎﻥ ﻏﲑ ﺍﳌﻨﺎﺳﺐ ﰲ ﺍﻟﺘﻮﻗﻴﺖ ﻏﲑ ﺍﳌﻨﺎﺳﺐ؟ ﻭﺃﻧﻪ ﻻ ﺣﻴﻠﺔ ﻭﻻ ﺳﻠﻄﺔ‬
‫ﻟﻚ ﻋﻠﻰ ﺍﻟﻈﺮﻭﻑ؟ ﺃﻡ ﺃﻧﻚ ﺗﺮﻳﺪ ﺃﻥ ﺗﺆﻣﻦ ﻭﺃﻥ ﺗﻜﻮﻥ ﻣﺘﺄﻛﺪ‪‬ﺍ ﻣﻦ ﺃﻥ ﲡﺮﺑﺔ ﺣﻴﺎﺗﻚ ﺑﲔ ﻳﺪﻳﻚ‬
‫ﺃﻧﺖ ﻭﻻ ﺷﻲﺀ ﻏﲑ ﻛﻞ ﺧﲑ ﺳﻴﺄﰐ ﺇﱃ ﺣﻴﺎﺗﻚ ﻷﻧﻚ ﻫﻜﺬﺍ ﺗﻔﻜﺮ؟! ﺇﻧﻚ ﲤﺘﻠﻚ ﺣﻖ ﺍﻻﺧﺘﻴﺎﺭ‪،‬‬
‫ﻭﺃﻳ‪‬ﺎ ﻛﺎﻥ ﻣﺎ ﺍﺧﺘﺮﺕ ﺃﻥ ﺗﻔﻜﺮ ﻓﻴﻪ ﻓﺴﻮﻑ ﻳﻜﻮﻥ ﻫﻮ ﲡﺮﺑﺔ ﺣﻴﺎﺗﻚ«)‪.(٣‬‬
‫ﻓﻬﺬﺍ ﺍﻟﻨﺺ ﻳﻔﺘﺢ ﺃﻣﺎﻡ ﺍﻟﻘﺎﺭﺉ ﺍﺧﺘﻴﺎﺭ ﻣﺎ ﻳﺮﻳﺪ ﺍﳊﺼﻮﻝ ﻋﻠﻴﻪ ﻓﻘﻂ ﻣﻦ ﺧﻼﻝ ﺍﻟﺘﻔﻜﲑ‪،‬‬
‫ﻓﺒﻤﺠﺮﺩ ﺍﻟﺘﻔﻜﲑ ﲢﺼﻞ ﻋﻠﻰ ﺍﻟﺴﻌﺎﺩﺓ ﺃﻭ ﺍﻟﺸﻘﺎﺀ‪ ،‬ﻓﻼ ﻗﺪﺭ ﻳﺘﺼﻞ ﲟﺎ ﳛﺪﺙ ﺃﻭ ﲟﺎ ﺳﻴﺤﺪﺙ‬
‫ﻟﻚ‪.‬‬
‫ﻓﻘﺎﻧﻮﻥ ﺍﳉﺬﺏ ﻛﻤﺎ ﺗﻘﺪﻡ ﺑﻴﺎﻧﻪ‪ ،‬ﻟﻪ ﻣﻦ ﺍﻷﺛﺮ ﻋﻠﻰ ﻣﻌﺘﻘﺪﻳﻪ ﰲ ﺇﻓﺴﺎﺩ ﺩﻳﻨﻬﻢ ﺑﺎﻟﺸﺮﻙ ﰲ‬
‫ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ‪ ،‬ﻭﺟﻌﻞ ﺍﳌﺨﻠﻮﻕ ﻣﺘﺼﻔﹰﺎ ﺑﺼﻔﺎﺕ ﺍﳋﺎﻟﻖ ﻣﺘﺤﺪ‪‬ﺍ ﻣﻌﻪ‪ ،‬ﻭﺑﺈﻧﻜﺎﺭ ﺍﻟﻘﺪﺭ‪ ،‬ﻭﺑﺄﻥ‬
‫ﺍﻟﻌﺒﺪ ﳜﻠﻖ ﻗﺪﺭﻩ ﻋﱪ ﻃﺎﻗﺔ ﺟﺬﺏ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﻜﻮﻥ ﻣﻦ ﺣﻮﻟﻪ‪.‬‬

‫)‪ (١‬ﺍﻟﺮﲪﻦ‪.(٢٦) :‬‬

‫)‪ (٢‬ﻗﺎﻧﻮﻥ ﺍﳉﺬﺏ )ﺹ‪.(٨٠ :‬‬
‫)‪ (٣‬ﺍﻟﺴﺮ )ﺹ‪.(٢٨ :‬‬
 ‫اﻟﺒﺎب اﻟﺜﺎﻟﺚ‪ :‬ﻧﻈﺮﯾﺎت اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ وﻗﻮاﻧﯿﻨﮭﺎ اﻟﻔﻠﺴﻔﯿﺔ‬
‫‪٢١٩‬‬
‫ﻭﱂ ﻳﺘﻮﻗﻒ ﺃﺛﺮ ﻗﺎﻧﻮﻥ ﺍﳉﺬﺏ ﻋﻠﻰ ﺇﻓﺴﺎﺩ ﺍﻟﺪﻳﻦ‪ ،‬ﺑﻞ ﺃﻓﺴﺪ ﺍﳋﹸﻠﻖ ﻭﺍﻟﺴﻠﻮﻙ؛ ﻭﺫﻟﻚ ﺃﻧﻪ‬
‫ﻳﺮﺑ‪‬ﻲ ﻋﻠﻰ ﺍﻷﻧﺎﻧﻴﺔ‪ ،‬ﻭﺗﻌﻈﻴﻢ ﺷﺄﻥ ﺍﻟﺬﺍﺕ‪ ،‬ﻭﲢﻘﲑ ﺍﻟﺒﺬﻝ ﻭﺍﻹﻳﺜﺎﺭ)‪ (١‬ﻛﻤﺎ ﺟﺎﺀ ﰲ ﻛﺘﺎﺏ ﺍﻟﺴﺮ‪:‬‬
‫»ﻭﺇﺫﺍ ﻛﻨﺖ ﺗﺴﺘﻤﻊ ﺇﱃ ﺷﻜﻮﻯ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻭﺗﺮﻛﺰ ﻋﻠﻰ ﺫﻟﻚ ﻭﺗﺒﺪﻱ ﺍﻟﺘﻌﺎﻃﻒ ﻭﺍﻻﺗﻔﺎﻕ‬
‫ﻣﻌﻬﻢ‪ ،‬ﻓﻔﻲ ﺗﻠﻚ ﺍﻟﻠﺤﻈﺔ ﺃﻧﺖ ﲡﺬﺏ ﺇﻟﻴﻚ ﺍﳌﺰﻳﺪ ﻣﻦ ﺍﳌﻮﺍﻗﻒ ﺍﻟﱵ ﲡﻌﻠﻚ ﺗﺸﻜﻮ«)‪.(٢‬‬
‫ﻓﺸﺘﺎﻥ ﺑﲔ ﻫﺬﺍ ﺍﻟﻘﺎﻧﻮﻥ ﻭﺑﲔ ﻣﺎ ﺭﺳﻢ ﺍﷲ ﻟﻠﻤﺆﻣﻦ ﰲ ﻧﺼﻮﺹ ﺍﻟﻮﺣﻲ ﻣﻦ ﺃﲰﻰ ﺍﻷﺧﻼﻕ‬
‫ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﻣﻦ ﺑﺬﻝ ﻭﻋﻄﺎﺀ ﻭﺇﻳﺜﺎﺭ‪ ،‬ﻳﻘﻮﻝ ﺗﻌﺎﱃ‪¿ ¾ ½ ¼ » º ¹ ¸﴿ :‬‬
‫‪ÐÏ Î Í Ì Ë Ê É È Ç Æ Å Ä Ã Â Á À‬‬
‫‪ ،(٣)﴾× Ö Õ Ô Ó Ò Ñ‬ﻭﻳﻘﻮﻝ ‪)) :‬ﻻ ﻳﺆﻣﻦ ﺃﺣﺪﻛﻢ ﺣﱴ‬
‫ﳛﺐ ﻷﺧﻴﻪ ﻣﺎ ﳛﺐ ﻟﻨﻔﺴﻪ(()‪.(٤‬‬
‫ﻀﺎ ﻳﻨﻤﻲ ﺍﻟﻜﺴﻞ ﻭﺍﻟﻘﻌﻮﺩ‪ ،‬ﺍﻧﺘﻈﺎﺭ‪‬ﺍ ﳌﺎ ﻳﺄﰐ‬‫ﻭﺇﻓﺴﺎﺩ ﺍﻟﺴﻠﻮﻙ ﰲ ﻫﺬﺍ ﺍﻟﻘﺎﻧﻮﻥ ﻇﺎﻫﺮ‪ ،‬ﻓﻬﻮ ﺃﻳ ‪‬‬
‫ﺑﻪ ﺍﳉﺬﺏ ﺍﳌﻮﻋﻮﺩ‪ ،‬ﻓﻤﺎ ﻋﻠﻴﻚ ﺇﻻ ﺃﻥ ﺗﻄﻠﺐ ﰒ ﺗﺆﻣﻦ ﰒ ﺗﺘﻠﻘﻰ!)‪.(٥‬‬

‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺧﺮﺍﻓﺔ ﺍﻟﺴﺮ )ﺹ‪.(١١٣- ١١١ :‬‬

‫)‪ (٢‬ﺍﻟﺴﺮ )ﺹ‪.(١٧ :‬‬
‫)‪ (٣‬ﺍﳊﺸﺮ‪.(٩) :‬‬
‫)‪ (٤‬ﺃﺧﺮﺟﻪ ﺍﻟﺸﻴﺨﺎﻥ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻙ‪ :‬ﺍﻹﳝﺎﻥ‪ ،‬ﺏ‪ :‬ﻣﻦ ﺍﻹﳝﺎﻥ ﺃﻥ ﳛﺐ ﻷﺧﻴﻪ ﻣﺎ ﳛﺐ ﻟﻨﻔﺴﻪ )‪ ،(١٣ /١٤ /١‬ﻭﻣﺴﻠﻢ ﻙ‪:‬‬
‫ﺍﻹﳝﺎﻥ‪ ،‬ﺏ‪ :‬ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﻣﻦ ﺧﺼﺎﻝ ﺍﻹﳝﺎﻥ ﺃﻥ ﳛﺐ ﻷﺧﻴﻪ ﺍﳌﺴﻠﻢ ﻣﺎ ﳛﺐ ﻟﻨﻔﺴﻪ ﻣﻦ ﺍﳋﲑ )‪.(٤٥ /٦٨ /١‬‬
‫)‪ (٥‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺴﺮ )ﺹ‪.(٦١-٤٥ :‬‬
 ‫اﻟﺒﺎب اﻟﺜﺎﻟﺚ‪ :‬ﻧﻈﺮﯾﺎت اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ وﻗﻮاﻧﯿﻨﮭﺎ اﻟﻔﻠﺴﻔﯿﺔ‬
‫‪٢٢٠‬‬
‫ﺍﻟﻤﺒﺤﺙ ﺍﻟﺭﺍﺒﻊ‪ :‬ﺍﻟﺭﺩ ﻋﻠﻴﻪ‪ ،‬ﻭﻤﻭﻗﻑ ﺍﻟﻤﺴﻠﻡ ﻤﻨﻪ‪:‬‬
‫ﻗﺎﻧﻮﻥ ﺍﳉﺬﺏ ﻣﻦ ﺍﻟﻘﻮﺍﻧﲔ ﺍﻟﻔﻠﺴﻔﻴﺔ ﺍﻟﱵ ﺗ‪‬ﺒ‪‬ﻴ‪‬ﻦ ﻣﻦ ﺃﻫﺪﺍﻓﻪ ﻭﺁﺛﺎﺭﻩ ﻣﺎ ﻻ ﻳﺪﻉ ﳎﺎﻻﹰ ﻟﻠﺸﻚ‬
‫ﰲ ﺃﻧﻪ ﻗﺎﻧﻮﻥ ﻣﻔﺴﺪ ﻟﻺﳝﺎﻥ‪ ،‬ﻭﺍﺿﺢ ﺍﻟﺒﻄﻼﻥ‪ ،‬ﻗﺎﺋﻢ ﻋﻠﻰ ﺍﻟﺘﻮﻫﻢ‪ ،‬ﻭﻣﻨﺎﻗﻀﺔ ﺍﻷﺳﺒﺎﺏ‪ ،‬ﻭﺇﻥ ﺗﻠﺒﺲ‬
‫ﺑﻠﺒﻮﺱ ﺍﻟﻌﻠﻢ ﺑﺈﻳﺮﺍﺩ ﻣﺼﻄﻠﺤﺎﺕ ﺇﳛﺎﺋﻴﺔ ﺃﻣﺜﺎﻝ‪) :‬ﺗﺮﺩﺩﺍﺕ( )ﺫﺑﺬﺑﺎﺕ( ‪)-‬ﻃﺎﻗﺔ(‪-‬‬
‫)ﻣﻮﺟﺎﺕ(…ﻭﻏﲑﻫﺎ)‪.(١‬‬
‫ﻓﻬﺬﻩ ﺍﻟﺪﻋﺎﻭﻯ ﻻ ﺗﻘﺒﻠﻬﺎ ﺍﻟﻌﻘﻮﻝ ﺍﻟﺼﺤﻴﺤﺔ ﺍﻟﺴﻠﻴﻤﺔ ﻣﻦ ﻏﺒﺶ ﺍﻟﺒﺎﻃﻞ ﻭﻇﻠﻤﺎﺕ ﺍﳉﻬﻞ؛‬
‫ﻟﻌﺪﻡ ﻗﻴﺎﻡ ﺍﻟﱪﻫﺎﻥ ﻋﻠﻰ ﺻﺤﺘﻬﺎ‪ ،‬ﻭﺍﷲ ﺗﻌﺎﱃ ﻳﻘﻮﻝ ﴿‪Ë Ê É È Ç‬‬
‫‪.(٢)﴾Ì‬‬
‫ﻓﺄﻳﻦ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﲦﺔ ﻣﻮﺟﺎﺕٍ ﻛﻬﺮﻭﻣﻐﻨﺎﻃﻴﺴﻴﺔ ﺗﻨﻄﻠﻖ ﻣﻦ ﻋﻘﻮﻝ ﺍﻟﺒﺸﺮ ﻭﺗﺘﻨﺎﻏﻢ ﻣﻊ‬
‫ﻣﻮﺟﺎﺕ ﺍﻟﻜﻮﻥ ﺑﺴﺒﺐ ﺗﻮﺍﻓﻖ ﳚﻤﻊ ﺑﲔ ﻫﺬﻩ ﺍﳌﻮﺟﺎﺕ‪ ،‬ﻟﻴﺴﺘﺠﻠﺐ ﳍﻢ ﻣﺮﺍﺩﻫﻢ ﻭﻳﺴﺘﺸﺮﻑ ﳍﻢ‬
‫ﻣﺴﺘﻘﺒﻠﻬﻢ؟!‪.‬‬
‫ﻓﻬﺬﺍ ﺍﻟﻘﺎﻧﻮﻥ ﻛﻤﺎ ﺃﻧﻪ ﻣﻔﺴﺪ ﻟﻠﻌﻘﻴﺪﺓ‪ ،‬ﻭﺳﻴﺊ ﺍﻷﺛﺮ‪ ،‬ﻭﱂ ﺗﺜﺒﺖ ﺻﺤﺘﻪ؛ ﻓﺈﻧﻪ ﳐﺎﻟﻒ‬
‫ﻟﻠﺸﺮﻉ‪ ،‬ﻭﺍﻟﻮﺍﻗﻊ‪ ،‬ﻓﻤﺨﺎﻟﻔﺘﻪ ﻟﻠﻮﺍﻗﻊ ﻳﺜﺒﺘﻬﺎ ﺍﻟﻘﺮﺁﻥ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪© ¨ § ¦﴿ :‬‬
‫‪،(٣)﴾» º ¹ ¸ ¶ µ ´³ ² ± ° ¯ ® ¬ « ª‬‬
‫ﻓﻜﻴﻒ ﻳﺪﻋﻲ ﻗﺎﻧﻮﻥ ﺍﳉﺬﺏ ﲢﻘﻖ ﻣﺎ ﻳﻔﻜﺮ ﻓﻴﻪ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﻫﺬﻩ ﺍﻵﻳﺔ ﺫﻛﺮﺕ ﺃﻥ ﻣﻦ ﺍﻟﺮﺳﻞ ﻣﻦ‬
‫ﺗﺒﺎﺩﺭ ﺇﱃ ﺗﻔﻜﲑﻫﻢ ﺑﺄﻥ ﺍﷲ ﻟﻦ ﻳﻨﺼﺮﻫﻢ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﺟﺎﺀ ﺍﻟﻨﺼﺮ‪ ،‬ﺃﻣﺎ ﳐﺎﻟﻔﺘﻪ ﻟﻠﺸﺮﻉ ﻓﺈﻥ‬
‫ﺍﻟﺸﺮﻳﻌﺔ ﺑﻴ‪‬ﻨﺖ ﺃﻥ ﻣﺎ ﻳﺘﺮﺩﺩ ﰲ ﻧﻔﺲ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺃﻓﻜﺎﺭ ﺣﺴﻨﺔ ﺃﻭ ﺳﻴﺌﺔ ﻓﺈﻧﻪ ﻻ ﻳﺆﺍﺧﺬ ﻭﻻ‬
‫ﻳ‪‬ﺤﺎﺳﺐ ‪‬ﺎ‪ ،‬ﻣﺎ ﱂ ﻳﻨﺘﺞ ﻋﻦ ﺫﻟﻚ ﻋﻤﻞ‪ ،‬ﻳﻘﻮﻝ ‪)) :‬ﺇﻥ ﺍﷲ ﲡﺎﻭﺯ ﻋﻦ ﺃﻣﱵ ﻣﺎ ﻭﺳﻮﺳﺖ ﺑﻪ‬
‫ﺻﺪﺭﻭﻫﺎ ﻣﺎ ﱂ ﺗﻌﻤﻞ ﺃﻭ ﺗﺘﻜﻠﻢ(()‪ .(٤‬ﻭﺃﺻﺤﺎﺏ ﺍﳉﺬﺏ ﻳﺪ‪‬ﻋﻮﻥ ﺃﻥ ﺍﳋﻮﺍﻃﺮ ﺳﺒﺐ ﳊﺼﻮﻝ‬

‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺧﺮﺍﻓﺔ ﺍﻟﺴﺮ )ﺹ‪.(٦٦ :‬‬

‫)‪ (٢‬ﺍﻟﺒﻘﺮﺓ‪.(١١١) :‬‬
‫)‪ (٣‬ﻳﻮﺳﻒ‪.(١١٠) :‬‬
‫)‪ (٤‬ﺃﺧﺮﺟﻪ ﺍﻟﺸﻴﺨﺎﻥ‪ ،‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻙ‪ :‬ﺍﻟﻌﺘﻖ‪ ،‬ﺏ‪ :‬ﺍﳋﻄﺄ ﻭﺍﻟﻨﺴﻴﺎﻥ ﰲ ﺍﻟﻌﺘﺎﻕ ﻭﺍﻟﻄﻼﻕ )‪ ،(٢٣٩١ /٨٩٤ /٢‬ﻭﻣـﺴﻠﻢ‪،‬‬
‫ﻙ‪ :‬ﺍﻹﳝﺎﻥ‪ ،‬ﺏ‪ :‬ﲡﺎﻭﺯ ﺍﷲ ﺗﻌﺎﱃ ﻋﻦ ﺣﺪﻳﺚ ﺍﻟﻨﻔﺲ ﻭﺍﳋﻮﺍﻃﺮ )‪.(١٢٧٨ /١١٦ /١‬‬
 ‫اﻟﺒﺎب اﻟﺜﺎﻟﺚ‪ :‬ﻧﻈﺮﯾﺎت اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ وﻗﻮاﻧﯿﻨﮭﺎ اﻟﻔﻠﺴﻔﯿﺔ‬
‫‪٢٢١‬‬
‫ﺍﳊﻮﺍﺩﺙ ﺃﻳ‪‬ﺎ ﻛﺎﻧﺖ)‪.(١‬‬
‫ﻭﻣﻦ ﳐﺎﻟﻔﺘﻪ ﻟﻠﺸﺮﻉ ﺃﻳﻀ‪‬ﺎ ﺃﻧﻪ ﻗﺎﺋﻢ ﻋﻠﻰ ﺗﻌﻈﻴﻢ ﻗﺪﺭ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﺟﻌﻠﻪ ﺳﻴﺪ‪‬ﺍ ﻟﻠﻜﻮﻥ ﻛﻤﺎ‬
‫ﺟﺎﺀ ﰲ ﻛﺘﺎﺏ ﺍﻟﺴﺮ‪» :‬ﺳﻮﻑ ﻳﻌﻤﺪ ﺍﻟﺴﻜﻮﻥ ﺇﱃ ﺇﻋﺎﺩﺓ ﺗﺮﺗﻴﺐ ﺫﺍﺗﻪ ﻟﻴﺠﻌﻞ ﺍﻷﻣﺮ ﳑﻜﻦ‬
‫ﺍﳊﺪﻭﺙ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻚ«)‪ ،(٢‬ﻭﺍﷲ ﺗﻌﺎﱃ ﻳﻘﻮﻝ‪~ } | {z y x w v u﴿ :‬‬
‫﴾)‪ ،(٣‬ﻓﺎﻟﻌﺒﺪ ﰲ ﲨﻴﻊ ﺃﺣﻮﺍﻟﻪ ﻣﻔﺘﻘﺮ ﺇﱃ ﺧﺎﻟﻘﻪ ﳏﺘﺎﺝ ﺇﱃ ﻋﻮﻧﻪ‪.‬‬
‫ﻭﻳ‪‬ﺮﺩ‪ ‬ﻋﻠﻰ ﺃﺗﺒﺎﻉ ﻭﺩﻋﺎﺓ ﻫﺬﺍ ﺍﻟﻘﺎﻧﻮﻥ ﺑﺮﺩﻭﺩ ﻣﻦ ﺃﻳﺴﺮﻫﺎ ﻭﺃﻛﺜﺮﻫﺎ ﺇﻓﺤﺎﻣ‪‬ﺎ ﺃﻥ ﻳ‪‬ﻘﺎﻝ‪ :‬ﻣﺎ‬
‫ﺣﺎﻟﻜﻢ ﻳﺎ ﺃﺗﺒﺎﻉ )ﻗﺎﻧﻮﻥ ﺍﳉﺬﺏ(؟ ﻫﻞ ﺣﻘﻖ ﻫﺬﺍ ﺍﻟﻘﺎﻧﻮﻥ ﺃﻣﺎﻧﻴﻜﻢ؟‪ ،‬ﻫﻞ ﺩﻓﻊ ﻋﻨﻜﻢ ﻛﻞ ﺿﻴﻖ‬
‫ﻭﺑﻼﺀ؟!‪ ،‬ﰒ ﺇﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻘﺎﻧﻮﻥ ﺳﻴﺠﺬﺏ ﻟﻜﻢ ﻛﻞ ﻣﺎ ﺗﺮﻳﺪﻭﻥ‪ ،‬ﻓﻬﺎ ﳓﻦ ﺃﻣﺎﻣﻜﻢ ﺍﺟﺬﺑﻮﺍ ﻟﻨﺎ‬
‫ﺍﻟﻘﻨﺎﻋﺔ ﻭﺍﻟﺘﺼﺪﻳﻖ ﺑﻪ!!‪ ،‬ﺃﺧﺮﺳِﻮﺍ ﺃﻟﺴﻨﺘﻨﺎ ﻋﻦ ﺍﻟﺮﺩ ﻋﻠﻴﻪ ﻭﺑﻴﺎﻥ ﺑﻄﻼﻧﻪ!!)‪.(٤‬‬
‫ﺃﻣ‪‬ﺎ ﻣﻮﻗﻒ ﺍﳌﺴﻠﻢ ﲡﺎﻩ ﻫﺬﺍ ﺍﻟﻘﺎﻧﻮﻥ ﻓﻬﻮ ﻛﻤﻮﻗﻔﻪ ﻣﻦ ﺃﻱ ﻭﺍﻓﺪ ﻓﻜﺮﻱ‪ ،‬ﻓﻼ ﺑﺪ ﻣﻦ ﻋﺮﺽ‬
‫ﻫﺬﺍ ﺍﻟﻮﺍﻓﺪ ﻋﻠﻰ ﻣﺴﻠﻤﺎﺕ ﺍﻟﺸﺮﻉ‪ ،‬ﻓﺈﻥ ﻭﺍﻓﻘﻬﺎ ﻭﱂ ﳜﺎﻟﻒ ﺃﻳ‪‬ﺎ ﻣﻦ ﺃﺭﻛﺎﻥ ﺍﻟﺪﻳﻦ ﻭﺷﻌﺎﺋﺮﻩ ﻭﺛﺒﺖ‬
‫ﻧﻔﻌﻬﺎ‪ ،‬ﻓﻼ ﺑﺄﺱ ﻣﻦ ﺍﻻﻧﺘﻔﺎﻉ ‪‬ﺎ‪ ،‬ﻭﺇﻥ ﺧﺎﻟﻔﻬﺎ ﻛﻤﺎ ﻫﻮ ﺍﻟﻮﺿﻊ ﻣﻊ ﻫﺬﺍ ﺍﻟﻘﺎﻧﻮﻥ ﰲ ﺇﻧﻜﺎﺭﻩ‬
‫ﻟﻠﻘﺪﺭ‪ ،‬ﻭﺍﻟﺘﻠﻮﺙ ﺑﻌﻘﻴﺪﺓ ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ‪ ،‬ﻭﻧﻔﻲ ﺍﻷﺳﺒﺎﺏ ﻭﻣﺼﺎﺩﻣﺔ ﺍﻟﺸﺮﻉ‪ ،‬ﻓﻼ ﺃﺳﻠﻢ‪ ‬ﻟﻠﻤﺮﺀ‬
‫ﻣﻦ ﻧﻔﻴﻪ ﻭﺍﳊﺬﺭ ﻣﻨﻪ‪ ،‬ﻭﺍﻟﺘﻨﺒ‪‬ﻪ ﻣﻦ ﺍﻻﺳﺘﺮﺳﺎﻝ ﰲ ﺍﳋﻮﺽ ﻓﻴﻪ‪ ،‬ﰒ ﺍﻟﺘﺤﺬﻳﺮ ﻣﻨﻪ ﻭﺍﻟﺮﺩ ﻋﻠﻴﻪ ﻣﺎ‬
‫ﺃﻣﻜﻦ‪.‬‬
‫ﻭﻗﺪ ﻇﻦ ﻓﺮﻳﻖ ﺃﻥ ﻣﻌﺎﺭﺿﺔ ﻫﺬﻩ ﺍﻟﻀﻼﻟﺔ ﺗﺸﺪﺩ‪ ‬ﻭﻣﺒﺎﻟﻐﺔ‪ ،‬ﻓﻤﺎﻝ ﺇﱃ ﺍﻟﻔﻜﺮﺓ ﺍﻋﺘﻘﺎﺩ‪‬ﺍ ﻣﻦ ﺃﻧﻪ‬
‫ﻭﺳﻂ ﺑﲔ ﻣﻐﺎﻟﲔ ﻭﻣﺘﺴﺎﻫﻠﲔ ﻭﻟﻴﺲ ﲦﺔ ﻏﻠﻮ‪ ،‬ﻭﺇﳕﺎ ﻓﺮﻳﻖ ﻋﺮﻑ ﺣﻘﻴﻘﺘﻬﺎ ﻭﺃﺻﻞ ﻓﻠﺴﻔﺘﻬﺎ ﻓﺤﺬﱠﺭ‬
‫ﻣﻨﻬﺎ‪ ،‬ﻭﻓﺮﻳﻖ ﺗﺒﻨ‪‬ﻰ ﻓﻠﺴﻔﺘﻬﺎ ﻭﺍﻧﺴﺎﻕ ﻣﻊ ﺑﺮﻳﻘﻬﺎ‪.‬‬
‫ﻭﻗﺪ ﺣﺎﻭﻝ ﺑﻌﺾ ﻣﻦ ﻣﺎﻝ ﺇﱃ ﻗﺎﻧﻮﻥ ﺍﳉﺬﺏ ﺃﺳﻠﻤﺘﻪ ﻟﻴﻤﻜﻦ ﺗﻘﺒﻠﻪ ﻭﺗﻘﺮﻳﺒﻪ ﻟﻠﻤﺴﻠﻤﲔ‬
‫ﻭﺍﺳﺘﺪﻟﻮﺍ ﺑﺄﺩﻟﺔ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ)‪ ،(٥‬ﻭﻣﻦ ﻫﺬﻩ ﺍﻷﺩﻟﺔ ﻣﺎ ﻳﻠﻲ‪:‬‬

‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺧﺮﺍﻓﺔ ﺍﻟﺴﺮ )ﺹ‪.(١٢٧ – ١١٧ :‬‬

‫)‪ (٢‬ﺍﻟﺴﺮ‪) :‬ﺹ‪.(٥١ :‬‬
‫)‪ (٣‬ﻓﺎﻃﺮ‪.(١٥) :‬‬
‫)‪ (٤‬ﻳﻨﻈﺮ‪ :‬ﺧﺮﺍﻓﺔ ﺍﻟﺴﺮ )ﺹ‪.(٧٩ – ٦٥ :‬‬
‫)‪ (٥‬ﻭﻣﻨﻬﻢ ﺩ‪ .‬ﺻﻼﺡ ﺍﻟﺮﺍﺷﺪ ﰲ ﻛﺘﺎﺑﻪ‪) :‬ﻗﺎﻧﻮﻥ ﺍﳉﺬﺏ( ﻭﺑﻌﺾ ﺇﺻﺪﺍﺭﺍﺗﻪ ﺍﻟﺴﻤﻌﻴﺔ‪.‬‬
 ‫اﻟﺒﺎب اﻟﺜﺎﻟﺚ‪ :‬ﻧﻈﺮﯾﺎت اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ وﻗﻮاﻧﯿﻨﮭﺎ اﻟﻔﻠﺴﻔﯿﺔ‬
‫‪٢٢٢‬‬
‫‪ (١‬ﺍﺳﺘﺪﻟﻮﺍ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ‪æ å äã â á à ß Þ ÝÜ Û Ú Ù Ø ×﴿ :‬‬
‫‪ ،(١)﴾ç‬ﻗﺎﻟﻮﺍ‪» :‬ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺣﺪﻳﺚ ﻣﻮﺟ‪‬ﻪ ﺇﱃ ﺍﻟﻨﱯ‪ ‬ﻣﺒﺎﺷﺮﺓ‪ ،‬ﺑﺄﻥ ﻣﺎ ﳛﺼﻞ ﻟﻚ‬
‫ﻳﺎ ﳏﻤﺪ ﻓﺒﺴﺒﺒﻚ‪ ،‬ﺃﻧﺖ ﺟﻠﺒﺘﻪ ﻟﻨﻔﺴﻚ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻟﻠﻨﱯ ‪ ‬ﻓﻐﲑﻩ ﺃﻭﱃ«)‪.(٢‬‬
‫ﻭﳚﺎﺏ ﻋﻠﻰ ﺍﺳﺘﺪﻻﳍﻢ ‪‬ﺬﻩ ﺍﻵﻳﺔ‪ :‬ﺃﻥ ﺍﻵﻳﺔ ﺗﻨﺺ ﻋﻠﻰ ﺃﻥ ﺍﳊﺴﻨﺔ ﻣﻦ ﺍﷲ ﰲ ﻗﻮﻟﻪ‬
‫ﺗﻌﺎﱃ‪ ،﴾ÝÜ Û Ú Ù Ø ×﴿ :‬ﻭﺍﻟﻘﺎﻧﻮﻥ ﻳﻨﺺ ﻋﻠﻰ ﺃﻥ ﺍﻟﻜﻞ ﻣﻦ ﺣﺴﻦ ﻭﺳﲕﺀ ﻳﻜﻮﻥ‬
‫ﳏﻼ‪ ‬ﻟﻠﺠﺬﺏ‪ ،‬ﻭﻛﺬﻟﻚ ﻓﻘﺪ ﺩﻟﺖ ﺃﺩﻟﺔ ﺃﺧﺮﻯ ﻋﻠﻰ ﺃﻥ ﺍﻟﻜﻞ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﻳﻘﻮﻝ ﺗﻌﺎﱃ‪:‬‬
‫﴿¸ ‪Ë Ê É ÈÇ Æ Å Ä Ã Â Á À¿ ¾ ½ ¼ » º ¹‬‬
‫‪.(٤)(٣)﴾ÕÔ ÓÒÑ ÐÏ ÎÍ Ì‬‬
‫‪ (٢‬ﻛﺬﻟﻚ ﺍﺳﺘﺪﻟﻮﺍ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ ﰲ ﻗﺼﺔ ﻳﻮﺳﻒ ‪T S RQ P O N M﴿ :‬‬
‫‪ ،(٥)﴾a ` _ ^ ] \[ Z YX W V U‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪w﴿ :‬‬
‫‪« ª © ¨§ ¦ ¥ ¤ £ ¢ ¡ ~ }| { z y x‬‬
‫¬﴾)‪.(٦‬‬
‫ﻗﺎﻟﻮﺍ‪ :‬ﺇﻥ ﻳﻌﻘﻮﺏ ‪ ‬ﰲ ﺍﻵﻳﺔ ﺍﻷﻭﱃ ﺍﻗﺘﺼﺮ ﻋﻠﻰ ﺫﻛﺮ ﺍﻟﺼﱪ ﺍﳉﻤﻴﻞ ﻓﻠﻢ ﳚﺬﺏ‬
‫ﻳﻮﺳﻒ ﺇﻟﻴﻪ‪ ،‬ﺃﻣﺎ ﰲ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻓﻘﺪ ﺟﺬﺏ ﻳﻮﺳﻒ ﻭﺇﺧﻮﺗﻪ؛ ﻷﻧﻪ ﻇﻦ ﻭﻓﻜﺮ ﺑﺬﻟﻚ ﰲ‬
‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪.(٧)﴾§ ¦¥¤ £ ¢﴿ :‬‬
‫ﻭﻳ‪‬ﺠﺎﺏ ﻋﻠﻰ ﺍﺳﺘﺪﻻﳍﻢ ﻫﺬﺍ‪ :‬ﺃﻥ ﻫﺬﺍ ﺍﺳﺘﺪﻻﻝ ﺑﺎﻃﻞ ﻓﻤﺎ ﺣﺼﻞ ﻟﻴﻌﻘﻮﺏ ‪ ‬ﻫﻮ‬
‫ﺍﺑﺘﻼﺀ ﻭﺍﻗﻊ ﺑﺘﻘﺪﻳﺮ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻓﺄﻳﻦ ﺍﻟﺘﻔﻜﲑ ﺍﻟﺴﻠﱯ ﰲ ﻗﻮﻝ ﻳﻌﻘﻮﺏ‪] \[ Z﴿ :‬‬

‫)‪ (١‬ﺍﻟﻨﺴﺎﺀ‪.(٧٩) :‬‬

‫)‪ (٢‬ﻗﺎﻧﻮﻥ ﺍﳉﺬﺏ )ﺹ‪.(٤٧‬‬
‫)‪ (٣‬ﺍﻟﻨﺴﺎﺀ‪.(٧٨) :‬‬
‫)‪ (٤‬ﻳﻨﻈﺮ‪ :‬ﺧﺮﺍﻓﺔ ﺍﻟﺴﺮ )ﺹ‪.(١٤٧ :‬‬
‫)‪ (٥‬ﻳﻮﺳﻒ‪.(١٨) :‬‬
‫)‪ (٦‬ﻳﻮﺳﻒ‪.(٨٣) :‬‬
‫)‪ (٧‬ﻳﻨﻈﺮ‪ :‬ﻗﺎﻧﻮﻥ ﺍﳉﺬﺏ )ﺹ‪ ،(٤٩ :‬ﺧﺮﺍﻓﺔ ﺍﻟﺴﺮ )ﺹ‪.(١٤٩ :‬‬
 ‫اﻟﺒﺎب اﻟﺜﺎﻟﺚ‪ :‬ﻧﻈﺮﯾﺎت اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ وﻗﻮاﻧﯿﻨﮭﺎ اﻟﻔﻠﺴﻔﯿﺔ‬
‫‪٢٢٣‬‬
‫^ _ ` ‪﴾a‬؟ ﺑﻞ ﻫﻮ ﺩﻋﺎﺀ ﻣﻦ ﻳﻌﻘﻮﺏ ‪ ‬ﺃﻥ ﻳﻠﻬﻤﻪ ﺍﷲ ﺍﻟﺼﱪ ﻭﻳﻌﻴﻨﻪ ﻋﻠﻰ‬
‫ﺗﻘﺒ‪‬ﻞِ ﻓﻘﺪِ ﻳﻮﺳﻒ ‪ ،‬ﰒ ﺃﻳﻦ ﺍﻟﻌﻼﻗﺔ ﺍﳉﺎﺫﺑﺔ ﺑﲔ ﺍﻟﺘﺼﻮﻳﺮ ﺍﻟﺬﻫﲏ ﻭﺍﳊﺪﺙ ﺍﻟﻜﻮﱐ ﰲ‬
‫ﻗﻮﻟﻪ ﰲ ﺍﻵﻳﺔ ﺍﻷﺧﺮﻯ‪﴾§ ¦ ¥ ¤ £ ¢﴿ :‬؟ ﺑﻞ ﻫﻮ ﻛﻤﺎ ﰲ ﺍﻵﻳﺔ ﺍﻷﻭﱃ‬
‫ﺩﻋﺎﺀ ﻭﺭﺟﺎﺀ)‪.(١‬‬
‫‪ (٣‬ﻭﻣﻦ ﺃﺩﻟﺘﻬﻢ ﺍﺳﺘﺪﻻﳍﻢ ﺑﻘﻮﻝ ﺍﻟﻨﱯ ‪)) :‬ﺇﳕﺎ ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺎﺕ‪ ،‬ﻭﺇﳕﺎ ﻟﻜﻞ ﺍﻣﺮﺉ ﻣﺎ‬
‫ﻧﻮﻯ(()‪.(٢‬‬
‫ﻗﺎﻟﻮﺍ‪ :‬ﺇﻥ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻟﻪ ﻣﻌﻨﻴﺎﻥ‪ ،‬ﻣﻌﲎ ﻋﺎﻡ‪ :‬ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﻳﺆﺟﺮ ﲝﺴﺐ ﻧﻴﺘﻪ‪ ،‬ﻭﻣﻌﲎ‬
‫ﻋﻤﻴﻖ‪ :‬ﻭﻫﻮ ﺃﻥ ﺍﻷﻋﻤﺎﻝ ﺗﺘﺤﻘﻖ ﺑﺎﻟﻨﻴﺔ ﺃﻱ ﺃﻥ ﺍﻟﺬﻱ ﺗﻨﻮﻳﻪ ﻳﺄﺗﻴﻚ)‪.(٣‬‬
‫ﻭﻳ‪‬ﺠﺎﺏ ﻋﻦ ﺍﺳﺘﺪﻻﳍﻢ‪ :‬ﺑﺄﻥ ﻗﻮﻟﻜﻢ‪ :‬ﺇﻥ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻟﻪ ﻣﻌﲎ ﻋﺎﻡ ﻭﺁﺧﺮ ﻋﻤﻴﻖ‪ ،‬ﻓﻬﻮ ﻣﻦ‬
‫ﺟﻨﺲ ﺍﳌﻌﺮﻓﺔ ﺍﻟﺒﺎﻃﻨﻴﺔ)‪ (٤‬ﺍﻟﻘﺎﺋﻤﺔ ﻋﻠﻰ ﻋﻘﻴﺪﺓ ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ‪ ،‬ﻭﺍﳊﻠﻮﻝ‪ ،‬ﻭﺍﻻﲢﺎﺩ‪ ،‬ﻓﻠﻴﺲ‬
‫ﻟﻠﺤﺪﻳﺚ ﺇﻻ ﻣﻌﲎ ﻭﺍﺣﺪ ﻭﻫﻮ ﺃﻥ »ﺍﻷﻋﻤﺎﻝ ﲢﺴﺐ ﺑﻨﻴﺔ‪ ،‬ﻭﻻ ﲢﺴﺐ ﺇﺫﺍ ﻛﺎﻧﺖ ﺑﻼ ﻧﻴﺔ«)‪،(٥‬‬
‫ﻓﻘﻮﻝ ﺍﻟﻨﱯ ‪) :‬ﻟﻜﻞ ﺍﻣﺮﺉ ﻣﺎ ﻧﻮﻯ( ﺃﻥ ﻟﻜﻞ ﺍﻣﺮﺉ ﺃﺟﺮ‪‬ﺍ ﲝﺴﺐ ﻧﻴﺘﻪ‪ ،‬ﻭﱂ ﻳﻘﻞ‪ :‬ﺃﻥ ﺍﻟﻌﺒﺪ‬
‫ﻳﺘﺤﻘﻖ ﻟﻪ ﻣﻘﺼﻮﺩ ﻧﻴﺘﻪ‪ ،‬ﻓﻤﻦ ﻧﻮﻯ ﺍﻟﻐﲎ ﻓﺈﻧﻪ ﺳﻴﻐﺘﲏ ﻭﺇﻥ ﱂ ﻳﻌﻤﻞ‪ ،‬ﻭﻣﻦ ﻧﻮﻯ ﺍﻟﻮﻟﺪ ﻓﺈﻧﻪ‬
‫ﺳﲑﺯﻕ ﻭﻟﻮ ﱂ ﻳﺘﺰﻭﺝ!)‪.(٦‬‬

‫)‪ (١‬ﻳﻨﻈﺮ‪ :‬ﺧﺮﺍﻓﺔ ﺍﻟﺴﺮ )ﺹ‪.(١٥٠-١٤٩ :‬‬

‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺍﻟﺸﻴﺨﺎﻥ‪ ،‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻙ‪ :‬ﺍﻟﻌﺘﻖ‪ ،‬ﺏ‪ :‬ﺍﳋﻄﺄ ﻭﺍﻟﻨﺴﻴﺎﻥ ﰲ ﺍﻟﻌﺘﺎﻗﺔ ﻭﳓﻮﻩ )‪ ،(٢٣٩٢ /٨٩٤ /٢‬ﻭﻣـﺴﻠﻢ‪ ،‬ﻙ‪:‬‬
‫ﺍﻹﻣﺎﺭﺓ‪ ،‬ﺏ‪ :‬ﻗﻮﻟﻪ ‪) :‬ﺇﳕﺎ ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺔ( )‪.(١٩٠٧ /١٥١٥ /٣‬‬
‫)‪ (٣‬ﻳﻨﻈﺮ‪ :‬ﻗﺎﻧﻮﻥ ﺍﳉﺬﺏ )ﺹ‪.(٨٨ :‬‬
‫)‪ (٤‬ﺍﻟﺒﺎﻃﻨﻴﺔ‪ :‬ﺃﺻﻞ ﻫﺬﻩ ﺍﻟﺘﺴﻤﻴﺔ ﻣﺒﲏ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺍﳊﻘﺎﺋﻖ ﳍﺎ ﻇﺎﻫﺮ ﻭﺑﺎﻃﻦ‪ ،‬ﻭﺃﻥ ﺍﻟﻈﺎﻫﺮ ﺭﻣـﻮﺯ ﻭﺇﺷـﺎﺭﺍﺕ ﻳﻘـﻒ‬
‫ﻋﻨﺪﻫﺎ ﺍﻟﻌﻮﺍﻡ‪ ،‬ﺃﻣﺎ ﺍﳋﻮﺍﺹ ﻓﻴﻨﻔﺬﻭﻥ ‪‬ﺎ ﺇﱃ ﺍﻟﺒﺎﻃﻦ ﺍﻟﺬﻱ ﻻ ﻳﻌﺮﻓﻪ ﺳﻮﺍﻫﻢ‪ ،‬ﻓﻬﻲ ﻋﻠﻢ ﺑﺄﺳﺮﺍﺭ ﺍﳊﻘـﺎﺋﻖ ﺍﻟﻮﺟﻮﺩﻳـﺔ‪،‬‬
‫ﻭﻳﺮﻯ ﺍﻟﺒﺎﻃﻨﻴﻮﻥ ﻣﻦ ﺍﻟﻔﻼﺳﻔﺔ ﺃﻥ ﺍﻟﻌﻘﻞ ﺍﻟﺒﺸﺮﻱ ﻗﺎﺩﺭ ﻋﻠﻰ ﻣﻌﺮﻓﺔ ﺍﳊﻘﺎﺋﻖ )ﺍﻹﳍﻴﺔ( ﲟﺎ ﻳﻔﻴﺾ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﻌﻘﻞ ﺍﻟﻜﻠـﻲ‬
‫)ﺃﺻﻮﻝ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻐﻴﺐ ﻭﺁﺛﺎﺭﻩ‪ ،‬ﺹ‪.(١٧٠ :‬‬
‫)‪ (٥‬ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﻣﺴﻠﻢ )‪.(٥٤ /١٣‬‬
‫)‪ (٦‬ﻳﻨﻈﺮ‪ :‬ﺧﺮﺍﻓﺔ ﺍﻟﺴﺮ )ﺹ‪.(١٥٦ :‬‬
 ‫اﻟﺒﺎب اﻟﺜﺎﻟﺚ‪ :‬ﻧﻈﺮﯾﺎت اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ وﻗﻮاﻧﯿﻨﮭﺎ اﻟﻔﻠﺴﻔﯿﺔ‬
‫‪٢٢٤‬‬
‫ﺍﻟﻔﺼل ﺍﻟﺭﺍﺒﻊ‪ :‬ﻨﻅﺭﻴﺎﺕ ﺍﻻﻗﺘﺼﺎﺩﻴﻴﻥ ﺤﻭل ﺍﺴﺘﺸﺭﺍﻑ ﺍﻟﻤﺴﺘﻘﺒل‪:‬‬
‫ﻭﻓﻴﻪ ﻣﺒﺤﺜﺎﻥ‪:‬‬

‫ﺍﻟﻤﺒﺤﺙ ﺍﻷﻭل‪ :‬ﺃﻫﻤﻴﺔ ﺍﻟﻨﻅﺭﻴﺎﺕ ﺍﻻﺴﺘﺸﺭﺍﻓﻴﺔ ﻟﺩﻯ ﺍﻻﻗﺘﺼﺎﺩﻴﻴﻥ ﻭﻤﺩﻯ‬

‫ﻨﻔﻌﻬﺎ ﻟﻠﻤﺴﻠﻤﻴﻥ‪:‬‬
‫ﻟﻘﺪ ﺳﺨ‪‬ﺮ ﺍﷲ ﻟﻺﻧﺴﺎﻥ ﰲ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ﲨﻴﻊ ﺍﻟﺴﺒﻞ ﺍﻟﱵ ﺗﻜﻔﻞ ﻟﻪ ﺍﻟﺒﻘﺎﺀ‪ ،‬ﻭﻓﻀ‪‬ﻠﻪ ﻋﻠﻰ ﻛﺜﲑ‬
‫ﻣﻦ ﳐﻠﻮﻗﺎﺗﻪ‪ ،‬ﻭﻣﻦ ﻫﺬﻩ ﺍﻟﺴﺒﻞ ﺍﻟﻌﻴﺶ ﺍﳌﺎﺩﻱ ﺍﻟﻜﺮﱘ‪ ،‬ﺍﻟﻘﺎﺋﻢ ﻋﻠﻰ ﺍﻟﻌﻤﻞ ﻭﺍﻟﻜﺴﺐ‪.‬‬
‫ﻭﺍﻹﺳﻼﻡ ﺟﺎﺀ ﺿﺎﺑﻄﹰﺎ ﻣﻮﺟﻬ‪‬ﺎ ﻟﻄﺮﻕ ﺍﻟﻌﻤﻞ ﺣﺎﺛ‪‬ﺎ ﻋﻠﻰ ﺍﻟﺴﻌﻲ ﰲ ﻃﻠﺐ ﺍﻟﺮﺯﻕ ﺍﳊﻼﻝ‪،‬‬
‫ﺩﺍﻋﻴ‪‬ﺎ ﺇﱃ ﺍﳊﻔﺎﻅ ﻋﻠﻰ ﺍﳌﺎﻝ ﻛﻀﺮﻭﺭﺓ ﻣﻦ ﺍﻟﻀﺮﻭﺭﺍﺕ ﺍﳋﻤﺲ)‪ ،(١‬ﺍﻟﱵ ﺗﻜﻔﱠﻞ ﲝﻔﻈﻬﺎ ﻭﺍﻟﻌﻨﺎﻳﺔ‬
‫‪‬ﺎ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ ،(٢)﴾¶ µ ´ ³ ² ± °﴿ :‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪M﴿ :‬‬
‫‪.(٣)﴾Z YXW V UTS RQPO N‬‬
‫ﻭﻗﺪ ﺃﻭﱃ ﺍﻹﺳﻼﻡ ﺍﳌﺎﻝ ﻋﻨﺎﻳﺔ ﺧﺎﺻﺔ ﺑﺎﻋﺘﺒﺎﺭﻩ ﺃﺣﺪ ﻣﻘﻮﻣﺎﺕ ﺍﻟﻘﻮﺓ ﺍﻟﱵ ﳚﺐ ﺗﻮﻓﺮﻫﺎ‬
‫ﻟﻠﺪﻓﺎﻉ ﻋﻦ ﺍﳊﻖ ﻭﺩﺣﺾ ﺍﻟﺒﺎﻃﻞ‪ ،‬ﻳﻘﻮﻝ ﺗﻌﺎﱃ‪¯ ® ¬ « ª © ¨﴿ :‬‬
‫‪ ،(٤)﴾¶ µ ´ ³ ² ± °‬ﻭﻳﻘﻮﻝ ‪)) :‬ﺍﳌﺆﻣﻦ ﺍﻟﻘﻮﻱ ﺧﲑ ﻭﺃﺣﺐ‬
‫ﺇﱃ ﺍﷲ ﻣﻦ ﺍﳌﺆﻣﻦ ﺍﻟﻀﻌﻴﻒ(()‪.(٥‬‬
‫ﻭﻳﺪﻝ ﻋﻠﻰ ﺃﳘﻴﺔ ﺍﳊﻔﺎﻅ ﻋﻠﻰ ﺗﻨﻤﻴﺔ ﺍﳉﺎﻧﺐ ﺍﻻﻗﺘﺼﺎﺩﻱ ﻭﺍﻟﻨﻬﻮﺽ ﺑﻪ ﺑﻄﺮﻳﻖ ﺍﻟﺘﻄﻠﻊ‬
‫ﻭﺍﻟﺘﺸﻮ‪‬ﻑ ﻟﻠﻤﺴﺘﻘﺒﻞ ﻣﺎ ﻗﺎﻡ ﺑﻪ ﻧﱯ ﺍﷲ ﻳﻮﺳﻒ ‪ ‬ﰲ ﻗﺼﺘﻪ ﻣﻊ ﺃﺣﺪﺍﺙ ﺍﻟﺮﺅﻳﺎ ﺍﻟﱵ ﻋﱪﻫﺎ‬
‫ﺑﻮﻗﻮﻉ ﺍﳉﺪﺏ ﰲ ﻣﺼﺮ‪ ،‬ﻭﻣﺎ ﻗﺪﻣﻪ ﻣﻦ ﺣﻠﻮﻝ ﻋﻤﻠﻴﺔ ﺃﺩﺕ ﺇﱃ ﺍﳊﻤﺎﻳﺔ ﻣﻦ ﻛﺎﺭﺛﺔ ﺍﻗﺘﺼﺎﺩﻳﺔ ﻗﺪ‬
‫ﲢﺪﺙ ﰲ ﺍﳌﺴﺘﻘﺒﻞ‪ ،‬ﻳﻘﻮﻝ ﺗﻌﺎﱃ ﰲ ﻭﺻﻒ ﺍﺳﺘﺸﺮﺍﻑ ﻳﻮﺳﻒ ‪9 8 7﴿ :‬‬

‫)‪ (١‬ﺍﻟﻀﺮﻭﺭﺍﺕ ﺍﳋﻤﺲ‪ :‬ﻫﻲ ﺍﻟﻀﺮﻭﺭﺍﺕ ﺍﻟﱵ ﺟﺎﺀﺕ ﺍﻟﺸﺮﻳﻌﺔ ﺑﺮﻋﺎﻳﺘﻬﺎ ﻭﺍﶈﺎﻓﻈﺔ ﻋﻠﻴﻬـﺎ‪ ،‬ﻭﺍﳌﻌﺮﻭﻓـﺔ ﻋﻨـﺪ ﺍﻟﻌﻠﻤـﺎﺀ‬
‫ﺑـ)ﺍﻟﻀﺮﻭﺭﻳﺎﺕ ﺍﳋﻤﺲ(‪ ،‬ﻭﻫﻲ‪ :‬ﺍﻟﺪﻳﻦ ‪ -‬ﺍﻟﻨﻔﺲ ‪ -‬ﺍﻟﻌﺮﺽ ‪ -‬ﺍﳌﺎﻝ ‪ -‬ﺍﻟﻌﻘﻞ‪.‬‬
‫)‪ (٢‬ﺍﻟﺘﻮﺑﺔ‪.(١٠٥) :‬‬
‫)‪ (٣‬ﺍﻟﺒﻘﺮﺓ‪.(١٧٢) :‬‬
‫)‪ (٤‬ﺍﻷﻧﻔﺎﻝ‪.(٦) :‬‬
‫)‪ (٥‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ‪ ،‬ﻙ‪ :‬ﺍﻟﻘﺪﺭ‪ ،‬ﺏ‪ :‬ﰲ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺗـﺮﻙ ﺍﻟﻌﺠـﺰ ﻭﺍﻻﺳـﺘﻌﺎﻧﺔ ﺑـﺎﷲ ﻭﺗﻔـﻮﻳﺾ ﺍﳌﻘـﺎﺩﻳﺮ ﷲ‬
‫)‪.(٢٦٦٤ /٢٠٥٢ /٤‬‬
 ‫اﻟﺒﺎب اﻟﺜﺎﻟﺚ‪ :‬ﻧﻈﺮﯾﺎت اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ وﻗﻮاﻧﯿﻨﮭﺎ اﻟﻔﻠﺴﻔﯿﺔ‬
‫‪٢٢٥‬‬
‫‪HGFEDCBA@?>=<;:‬‬
‫‪ZYXWVUTSRQPONMLKJI‬‬
‫[\]^_`‪ponmlkjihgfedcba‬‬
‫‪.(١)﴾wvutsr q‬‬
‫ﻓﻴﻮﺳﻒ ‪ ‬ﱂ ﻳﻜﺘﻒِ ﺑﺘﻌﺒﲑ ﺍﻟﺮﺅﻳﺎ ﻓﺤﺴﺐ‪ ،‬ﺇﳕﺎ ﻗﺪ‪‬ﻡ ﻧﻈﺮﺗﻪ ﳊﻞﱟ ﳚﻨﺐ ﻗﻮﻣﻪ ﺍﻟﻮﻗﻮﻉ‬
‫ﰲ ﻛﺎﺭﺛﺔ ﺍﻗﺘﺼﺎﺩﻳﺔ‪.‬‬
‫ﻭﻣﻦ ﺍﳌﻨﻬﺠﻴﺎﺕ ﺍﻟﱵ ﺭﲰﻬﺎ ﺍﻹﺳﻼﻡ ﻻﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ ﺍﻻﻗﺘﺼﺎﺩﻱ ﻣﺎ ﻛﺎﻥ ﻳﻔﻌﻠﻪ ﺍﻟﻨﱯ‬
‫‪ ‬ﻣﻦ ﺍﺩﺧﺎﺭ ﻧﻔﻘﺔ ﺍﻟﻌﺎﻡ ﻷﻫﻠﻪ‪ ،‬ﻓﻘﺪ ﺟﺎﺀ ﰲ ﺣﺪﻳﺚ ﻋﻤﺮ ‪ ‬ﺃﻧﻪ ﻗﺎﻝ‪)) :‬ﻛﺎﻧﺖ ﺃﻣﻮﺍﻝ ﺑﲏ‬
‫ﺍﻟﻨﻀﲑ ﳑﺎ ﺃﻓﺎﺀ ﺍﷲ ﻋﻠﻰ ﺭﺳﻮﻟﻪ ‪ ،‬ﳑﺎ ﱂ ﻳﻮﺟﻒ ﺍﳌﺴﻠﻤﻮﻥ ﻋﻠﻴﻪ ﲞﻴﻞ ﻭﻻ ﺭﻛﺎﺏ‪ ،‬ﻓﻜﺎﻧﺖ‬
‫ﻟﺮﺳﻮﻝ ﺍﷲ ‪ ‬ﺧﺎﺻﺔ‪ ،‬ﻭﻛﺎﻥ ﻳﻨﻔﻖ ﻋﻠﻰ ﺃﻫﻠﻪ ﻧﻔﻘﺔ ﺳﻨﺘﻪ‪ ،‬ﰒ ﳚﻌﻞ ﻣﺎ ﺑﻘﻲ ﰲ ﺍﻟﺴﻼﺡ‬
‫ﻭﺍﻟﻜﺮﺍﻉ)‪ (٢‬ﻋﺪ‪‬ﺓ ﰲ ﺳﺒﻴﻞ ﺍﷲ(()‪.(٣‬‬
‫»ﻓﻔﻲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺟﻮﺍﺯ ﺍﺩﺧﺎﺭ ﻗﻮﺕ ﺳﻨﺔ‪ ،‬ﻭﺟﻮﺍﺯ ﺍﻻﺩﺧﺎﺭ ﻟﻠﻌﻴﺎﻝ‪ ،‬ﻭﺃﻥ ﻫﺬﺍ ﻻ ﻳﻘﺪﺡ‬
‫ﰲ ﺍﻟﺘﻮﻛﻞ«)‪.(٤‬‬
‫ﻭﻛﺬﻟﻚ ﻣﺎ ﺟﺎﺀ ﰲ ﺣﺪﻳﺚ ﺳﻌﺪ ﺑﻦ ﺃﰊ ﻭﻗﺎﺹ ‪ ‬ﻋﻨﺪﻣﺎ ﺟﺎﺀﻩ ﺍﻟﻨﱯ ‪ ‬ﻳﻌﻮﺩﻩ ﰲ‬
‫ﻣﺮﺿﻪ ﻭﻗﺎﻝ ﻟﻪ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺃﻭﺻﻲ ﲟﺎﱄ ﻛﻠﻪ؟ ﻗﺎﻝ‪)) :‬ﻻ‪ ،‬ﻗﻠﺖ‪ :‬ﻓﺎﻟﺸﻄﺮ‪ ،‬ﻗﺎﻝ‪ :‬ﻻ‪ ،‬ﻗﺎﻝ‪:‬‬
‫ﺍﻟﺜﻠﺚ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺎﻟﺜﻠﺚ ﻭﺍﻟﺜﻠﺚ ﻛﺜﲑ‪ ،‬ﺇﻧﻚ ﺇﻥ ﺗﺪﻉ ﻭﺭﺛﺘﻚ ﺃﻏﻨﻴﺎﺀ ﺧﲑ ﻣﻦ ﺃﻥ ﺗﺪﻋﻬﻢ ﻋﺎﻟﺔ‬
‫ﻳﺘﻜﻔﻔﻮﻥ ﺍﻟﻨﺎﺱ ﰲ ﺃﻳﺪﻳﻬﻢ(()‪.(٥‬‬
‫ﻓﺎﳌﺴﻠﻢ ﰲ ﻧﻈﺮﺗﻪ ﻟﻠﻤﺴﺘﻘﺒﻞ ﻻ ﺑﺪ ﺃﻥ ﻳﻨﻄﻠﻖ ﻣﻦ ﻣﻨﻄﻠﻖ ﺍﻹﳚﺎﺑﻴﺔ ﻭﺍﻟﺘﻔﺎﻋﻞ ﻣﻊ ﺍﻷﺣﺪﺍﺙ‬
‫ﲜﻤﻴﻊ ﺟﻮﺍﻧﺒﻬﺎ‪ ،‬ﻓﻴﺄﺧﺬ ﻣﻦ ﺍﻟﻨﻈﺮﻳﺎﺕ ﺍﳉﺎﺩ‪‬ﺓ ﺍﳌﺪﺭﻭﺳﺔ ﻣﺎ ﻳﻔﻴﺪﻩ ﰲ ﺗﻨﻤﻴﺔ ﺍﻗﺘﺼﺎﺩﻩ ﻭﺍﳊﻔﺎﻅ‬

‫)‪ (١‬ﻳﻮﺳﻒ‪.(٤٩ - ٤٦) :‬‬

‫)‪ (٢‬ﺍﻟﻜﺮﺍﻉ‪ :‬ﺍﺳﻢ ﻟﻠﺨﻴﻞ )ﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﺉ‪.(١٨٥ /١ ،‬‬
‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻙ‪ :‬ﺍﳉﻬﺎﺩ ﻭﺍﻟﺴﲑ‪ ،‬ﺏ‪ :‬ﺍﳌِﺠ‪‬ﻦ ﻭﻣﻦ ﻳﺘﺘﺮﺱ ﺑﺘﺮﺱ ﺻﺎﺣﺒﻪ )‪.(٢٧٤٨ /١٠٦٣ /٣‬‬
‫)‪ (٤‬ﺍﳌﻨﻬﺎﺝ )‪.(٧٠/١٢‬‬
‫)‪ (٥‬ﺃﺧﺮﺟﻪ ﺍﻟﺸﻴﺨﺎﻥ‪ ،‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻙ‪ :‬ﺍﻟﻮﺻـﺎﻳﺎ‪ ،‬ﺏ‪ :‬ﺃﻥ ﻳﺘـﺮﻙ ﻭﺭﺛﺘـﻪ ﺃﻏﻨﻴـﺎﺀ ﺧـﲑ ﻣـﻦ ﺃﻥ ﻳﺘﻜﻔﻔـﻮﺍ ﺍﻟﻨـﺎﺱ‬
‫)‪ ،(٢٥٩١ /١٠٠٦ /٣‬ﻭﻣﺴﻠﻢ ﻙ‪ :‬ﺍﻟﻮﺻﻴﺔ‪ ،‬ﺏ‪ :‬ﺍﻟﻮﺻﻴﺔ ﺑﺎﻟﺜﻠﺚ )‪.(١٦٢٨ /١٢٥٢ /٣‬‬
 ‫اﻟﺒﺎب اﻟﺜﺎﻟﺚ‪ :‬ﻧﻈﺮﯾﺎت اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ وﻗﻮاﻧﯿﻨﮭﺎ اﻟﻔﻠﺴﻔﯿﺔ‬
‫‪٢٢٦‬‬
‫ﻋﻠﻴﻪ؛ ﻷﻥ ﺍﻓﺘﻘﺎﺭ ﺍﳉﻮﺍﻧﺐ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﻟﻼﺳﺘﺸﺮﺍﻑ ﻳﺆﺩﻱ ﻏﺎﻟﺒ‪‬ﺎ ﺇﱃ ﺍ‪‬ﻴﺎﺭ ﻭﻓﺸﻞ ﺃﻏﻠﺐ‬
‫ﺍﳌﺸﺎﺭﻳﻊ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ‪ ،‬ﻓﺎﻻﺳﺘﺸﺮﺍﻑ ﻣﻬﻢ ﰲ ﺗﻔﺎﺩﻱ ﻛﺜﲑ ﻣﻦ ﺍﻟﻜﻮﺍﺭﺙ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ‪ ،‬ﻛﻤﺎ ﺃﻧﻪ‬
‫ﻳﻔﻴﺪ ﰲ ﺍﺳﺘﻐﻼﻝ ﻣﺎ ﻗﺪ ﻳﺘﺎﺡ ﻣﻦ ﻓﺮﺹ ﻟﻠﻨﻬﻮﺽ ﺑﺎﻻﻗﺘﺼﺎﺩ‪.‬‬
‫ﻭﻣﻦ ﺍﻷﻣﺜﻠﺔ ﺍﳊﻴﺔ ﻋﻠﻰ ﺍﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ ﺍﻻﻗﺘﺼﺎﺩﻱ ﻣﺎ ﻳﺘﺤﺪﺙ ﻋﻨﻪ ﻛﺜﲑ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ‬
‫ﺣﻮﻝ ﺍﻷﺳﺎﻟﻴﺐ ﺍﻟﺘﻘﻨﻴﺔ ﺍﳊﺪﻳﺜﺔ ﺍﻟﱵ ﻗﺪ‪‬ﻣﺖ ﻧﻔﻌ‪‬ﺎ ﻛﺒﲑ‪‬ﺍ ﻟﻼﻗﺘﺼﺎﺩ ﺍﻟﻌﺎﳌﻲ ﻛﻜﻞ ﰲ ﺍﻟﻮﻗﺖ‬
‫ﺍﳊﺎﺿﺮ‪ ،‬ﻭﺍﻟﱵ ﻳ‪‬ﺴﺘﺸﺮﻑ ﺃﻥ ﺗﻘﺪﻡ ﻧﻔﻌ‪‬ﺎ ﰲ ﺍﳌﺴﺘﻘﺒﻞ ﻭﻫﻲ ﺗﻘﻨﻴﺔ )ﺍﻟﻨﺎﻧﻮ()‪ ،(١‬ﺍﻟﱵ ﲤﺘﻠﻚ ﻗﺪﺭﺓ‬
‫ﻛﺒﲑﺓ ﻋﻠﻰ ﺷﻖ ﺍﻟﻄﺮﻕ ﳉﻠﺐ ﻣﻨﺎﻓﻊ ﺿﺨﻤﺔ ﺗﻨﻬﺾ ﺑﺎﻻﻗﺘﺼﺎﺩ‪ ،‬ﻭﺍﻟﱵ ﳚﺐ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ‬
‫ﺍﻟﻌﻨﺎﻳﺔ ‪‬ﺎ‪ ،‬ﻓﻬﻲ ﻟﻐﺔ ﺍﳌﺴﺘﻘﺒﻞ ﺍﳌﺎﺩﻱ ﺍﻟﻨﺎﻃﻘﺔ ﲜﻤﻴﻊ ﳎﺎﻻﺗﻪ ﺍﻟﻄﺒﻴﺔ‪ ،‬ﻭﺍﻟﻐﺬﺍﺋﻴﺔ‪ ،‬ﻭﺍﻟﺘﻜﻨﻮﻟﻮﺟﻴﺔ‪،‬‬
‫ﻭﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﺑﺸﻜﻞ ﻋﺎﻡ؛ ﻟﺬﻟﻚ ﺗﺘﻄﻠﻊ ﻛﺜﲑ ﻣﻦ ﺍﻟﺪﻭﻝ ﻟﺒﻨﺎﺀ ﻣﺴﺘﻘﺒﻠﻬﺎ ﺍﳌﺎﺩﻱ ﻭﺍﻟﺘﺴﺎﺑﻖ ﻹﻧﺸﺎﺀ‬
‫ﻣﺮﺍﻛﺰ ﻷﲝﺎﺙ )ﺍﻟﻨﺎﻧﻮ( ﻓﻘﺪ ﺗﻨﺒﺄ ﺍﻟﻌﻠﻤﺎﺀ ﲟﺴﺘﻘﺒﻞ ﻭﺍﻋﺪ ﳍﺬﻩ ﺍﻟﺘﻘﻨﻴﺔ ﺍﻟﱵ ﺑﺪﺃﺕ ﺑﺸﻜﻞ ﺣﻘﻴﻘﻲ‬
‫ﻋﺎﻡ ‪١٩٩٠‬ﻡ‪ ،‬ﻭﺍﻟﱵ ﺑﺎﺗﺖ ﺍﻟﺪﻭﻝ ﺍﻟﺼﻨﺎﻋﻴﺔ ﺗﻀﺦ ﺍﳌﻼﻳﲔ ﻣﻦ ﺍﻷﻣﻮﺍﻝ ﻣﻦ ﺃﺟﻞ ﺗﻄﻮﻳﺮﻫﺎ‪.‬‬
‫ﻓﻬﺬﻩ ﺍﻟﺘﻘﻨﻴﺔ ﺍﻟﻮﺍﻋﺪﺓ ﺗﺒﺸﺮ ﺑﻘﻔﺰﺓ ﻫﺎﺋﻠﺔ ﰲ ﲨﻴﻊ ﻓﺮﻭﻉ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﻭﻳﺮﻯ ﺍﻟﻌﻠﻤﺎﺀ ﺃ‪‬ﺎ ﺳﺘﻠﻘﻲ‬
‫ﺑﻈﻼﳍﺎ ﻋﻠﻰ ﻛﺎﻓﺔ ﺍ‪‬ﺎﻻﺕ ﻭﻣﻨﻬﺎ ﺍﻻﻗﺘﺼﺎﺩ ﺍﻟﻌﺎﳌﻲ)‪.(٢‬‬

‫)‪ (١‬ﺍﻟﻨﺎﻧﻮ‪ :‬ﻫﻲ ﺗﻘﻨﻴﺔ ﺍﳌﻮﺍﺩ ﺍﳌﺘﻨﺎﻫﻴﺔ ﰲ ﺍﻟﺼﻐﺮ‪ ،‬ﻭﻫﻲ ﺗﻘﻨﻴﺎﺕ ﺗﺼﻨﻊ ﻋﻠﻰ ﺃﺻﻐﺮ ﻭﺣﺪﺓ ﻗﻴﺎﺱ )ﺗﻘﻨﻴﺔ ﺍﻟﻨﺎﻧﻮ‪ ،‬ﺍﻟﻮﺍﻗﻊ ﻭﺍﻟﻨﻈﺮﺓ‬
‫ﺍﳌﺴﺘﻘﺒﻠﻴﺔ‪ ،‬ﺹ‪.(١ :‬‬
‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪) ،‬ﺹ‪.(١٠-١ :‬‬
 ‫اﻟﺒﺎب اﻟﺜﺎﻟﺚ‪ :‬ﻧﻈﺮﯾﺎت اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ وﻗﻮاﻧﯿﻨﮭﺎ اﻟﻔﻠﺴﻔﯿﺔ‬
‫‪٢٢٧‬‬
‫ﺍﻟﻤﺒﺤﺙ ﺍﻟﺜﺎﻨﻲ‪ :‬ﻨﻤﺎﺫﺝ ﻟﺒﻌﺽ ﻨﻅﺭﻴﺎﺕ ﺍﻻﻗﺘﺼﺎﺩﻴﻴﻥ ﺤﻭل ﺍﺴﺘﺸﺭﺍﻑ‬
‫ﺍﻟﻤﺴﺘﻘﺒل‪:‬‬
‫ﻟﻘﺪ ﻇﻬﺮ ﻋﻠﻰ ﺍﻟﺴﺎﺣﺔ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﻈﺮﻳﺎﺕ ﻭﺍﻷﲝﺎﺙ ﺍﻟﱵ ﺗﻌﲎ ﺑﺪﺭﺍﺳﺔ‬
‫ﺍﳌﺴﺘﻘﺒﻞ‪ ،‬ﻭﻫﻲ ﻋﻠﻰ ﻧﻮﻋﲔ؛ ﻧﻮﻉ ﻳﺒﺤﺚ ﺍﳌﺴﺘﻘﺒﻞ ﺑﻄﺮﻕ ﻋﻤﻠﻴﺔ ﻣﺜﻞ‪ :‬ﺩﺭﺍﺳﺎﺕ ﺍﻹﺣﺼﺎﺀ‬
‫ﺍﻻﻗﺘﺼﺎﺩﻱ)‪ ،(١‬ﻭﺩﺭﺍﺳﺎﺕ ﺍﳉﺪﻭﻯ)‪ (٢‬ﻭﻏﲑﻫﺎ‪ ،‬ﻭﻣﻨﻬﺎ ﻣﺎ ﻳﻌﺪ‪ ‬ﺗﻨﻈﲑ‪‬ﺍ ﻓﻠﺴﻔﻴ‪‬ﺎ ﻳﺴﺘﻘﺮﺉ ﳎﺎﻻﺕ‬
‫ﺍﻻﻗﺘﺼﺎﺩ ﻭﺍﻟﻌﻤﻞ ﺍﳌﺨﺘﻠﻔﺔ‪ ،‬ﻭﻣﻨﻬﺎ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ‪ :‬ﻧﻈﺮﻳﺔ )ﺃﻟﻔﲔ ﺗﻮﻓﻠﺮ()‪ ،(٣‬ﻭﺍﻟﱵ ﺃﺣﺪﺛﺖ‬
‫ﺻﺪ‪‬ﻯ ﻭﺍﺳﻌ‪‬ﺎ ﻟﺪﻯ ﺍﳌﻬﺘﻤﲔ ﺑﻌﻠﻢ ﺍﳌﺴﺘﻘﺒﻞ ﻋﺎﻣﺔ‪ ،‬ﻭﺍﳌﺨﺘﺼﲔ ﺑﺎﳌﺴﺘﻘﺒﻞ ﺍﻻﻗﺘﺼﺎﺩﻱ ﺑﺎﻟﺘﺤﺪﻳﺪ‪،‬‬
‫ﻭﻛﺎﻥ ﻓﺤﻮﻯ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺔ ﺃﻥ ﻣﻌﺎﻳﲑ ﺍﻟﻘﻮﺓ ﻭﺍﻟﺴﻠﻄﺔ ﻣﻦ ﺍﳌﺮﺟﺢ ﺃﻥ ﺗﺘﺠﻪ ﰲ ﺍﳌﺴﺘﻘﺒﻞ ﺇﱃ ﻗﻮﺓ‬
‫ﺍﳌﻌﺮﻓﺔ‪ ،‬ﻭﺗﺼﺒﺢ ﻭﺍﻗﻌ‪‬ﺎ ﻣﻘﺮﺭ‪‬ﺍ ﺑﻌﺪ ﺃﻥ ﻛﺎﻧﺖ ﻗﺪ ﲢﻮﻟﺖ ﻣﻦ ﺍﻟﻘﻮﺓ ﺍﻟﺰﺭﺍﻋﻴﺔ ﰒ ﺍﻟﻘﻮﺓ ﺍﻟﺼﻨﺎﻋﻴﺔ‪،‬‬
‫ﻭﺃﻥ ﻗﻮﺓ ﺍﳌﻌﺮﻓﺔ ﺳﺘﻜﻮﻥ ﲟﺜﺎﺑﺔ ﺍﻟﺼﺪﻣﺔ ﳌﻦ ﱂ ﻳﺘﻬﻴﺄ ﳍﺎ ﻣﻦ ﻗﺒﻞ)‪.(٤‬‬
‫ﻭﻧﻈﺮﻳﺔ ﺗﻮﻓﻠﺮ ﻛﺎﻥ ﳍﺎ ﺃﻛﱪ ﺗﺄﺛﲑ ﰲ ﺍﺳﺘﺮﺍﺗﻴﺠﻴﺎﺕ ﺍﻟﺸﺮﻛﺎﺕ ﻭﺍﳌﺴﺆﻭﻟﲔ ﺍﻟﺴﻴﺎﺳﻴﲔ؛‬
‫ﻭﺫﻟﻚ ﻷﻥ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺔ ﻛﺸﻔﺖ ﻋﻦ ﻣﻌﲎ ﺍﻟﺘﺤﻮﻝ ﺍﳊﺎﺿﺮ ﻭﺍﳌﺴﺘﻘﺒﻠﻲ‪ ،‬ﻭﻛﺎﻥ ﻣﻦ ﺃﺑﺮﺯ‬
‫ﺍﻟﻨﻤﺎﺫﺝ ﻵﺛﺎﺭﻫﺎ ﺍﻃﻼﻉ ﻛﺜﲑ ﻣﻦ ﻗﺎﺩﺓ ﺍﳉﻴﺶ ﺍﻟﱪﻱ ﺍﻷﻣﺮﻳﻜﻲ ﻭﺗﻘﺒﻠﻬﻢ ﳍﺎ‪ ،‬ﻭﺗﺄﻛﻴﺪﻫﻢ ﻋﻠﻰ‬
‫ﺃﳘﻴﺘﻬﺎ ﺣﻴﺚ ﻗﺎﻣﻮﺍ ﲟﻨﺎﻗﺸﺘﻬﺎ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ)‪.(٥‬‬
‫ﻓﻨﻈﺮﻳﺔ ﺃﻟﻔﲔ ﺗﻮﻓﻠﺮ ﺗﺴﺘﺸﺮﻑ ﻣﺴﺘﻘﺒﻞ ﺍﻻﻗﺘﺼﺎﺩ ﺍﻟﻌﺎﳌﻲ ﺇﱃ ﻣﺎ ﻳﺴﻤﻰ ﺑـ)ﺍﻗﺘﺼﺎﺩ‬

‫)‪ (١‬ﺩﺭﺍﺳﺎﺕ ﺍﻹﺣﺼﺎﺀ ﺍﻻﻗﺘﺼﺎﺩﻱ‪ :‬ﻫﻮ ﳎﻤﻮﻋﺔ ﺍﻟﻨﻈﺮﻳﺎﺕ ﻭﺍﻟﻄﺮﻕ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﱵ ﺗﺒﺤﺚ ﰲ ﲨﻊ ﺍﻟﺒﻴﺎﻧـﺎﺕ ﺍﻻﻗﺘـﺼﺎﺩﻳﺔ‬
‫ﻭﻋﺮﺿﻬﺎ ﻭﲢﻠﻴﻠﻬﺎ‪ ،‬ﻭﺍﺳﺘﺨﺪﺍﻡ ﺍﻟﻨﺘﺎﺋﺞ ﰲ ﺍﻟﺘﻨﺒﺆ ﺃﻭ ﺍﻟﺘﻘﺮﻳﺮ‪ ،‬ﻭﺍﲣﺎﺫ ﺍﻟﻘﺮﺍﺭ )ﻣﺒﺎﺩﺉ ﺍﻹﺣﺼﺎﺀ‪ ،‬ﺹ‪.(١٣ :‬‬
‫)‪ (٢‬ﺩﺭﺍﺳﺎﺕ ﺍﳉﺪﻭﻯ‪ :‬ﻫﻲ ﳎﻤﻮﻋﺔ ﺍﻷﺳﺎﻟﻴﺐ ﺍﻟﱵ ﺗﺴﺘﺨﺪﻡ ﳉﻤﻊ ﺍﻟﺒﻴﺎﻧﺎﺕ ﻭﲢﻠﻴﻠﻬﺎ‪ ،‬ﻭﺍﻟﻮﺻﻮﻝ ﺇﱃ ﻧﺘﺎﺋﺞ ﲢﺪﺩ ﺻﻼﺣﻴﺔ‬
‫ﺍﳌﺸﺮﻭﻉ ﻣﺴﺘﻘﺒﻠﹰﺎ )ﺩﺭﺍﺳﺎﺕ ﺍﳉﺪﻭﻯ‪ ،‬ﺹ‪.(٩ :‬‬
‫)‪ (٣‬ﺃﻟﻔﲔ ﺗﻮﻓﻠﺮ‪ :‬ﻭﻟﺪ ﰲ ﺃﻣﺮﻳﻜﺎ ﻋﺎﻡ ‪١٩٢٨‬ﻡ‪ ،‬ﺍﻛﺘﺸﻒ ﺍﳌﺎﺭﻛﺴﻴﺔ ﻭﺗﺒﻨﺎﻫﺎ ﻟﻌﺸﺮﻳﻦ ﻋﺎﻣ‪‬ﺎ ﻭﺃﺛﺮﺕ ﻓﻴـﻪ‪ ،‬ﺑـﺪﺃ ﻛﺘﺎﺑﺎﺗـﻪ‬
‫ﲟﻘﺎﻻﺕ ﰲ ﺍﻟﺼﺤﺎﻓﺔ ﰲ ﳎﺎﻻﺕ ﳐﺘﻠﻔﺔ‪ ،‬ﻭﰲ ﻋﺎﻡ ‪١٩٥٠‬ﻡ ﺃﺻﺒﺢ ﻣﺮﺍﺳﻠﹰﺎ ﻟﻠﺼﺤﺎﻓﺔ ﰲ ﻭﺍﺷﻨﻄﻦ ﻟﺘﻐﻄﻴـﺔ ﺃﺣـﺪﺍﺙ‬
‫ﺍﻟﺒﻴﺖ ﺍﻷﺑﻴﺾ‪ ،‬ﺑﲔ ﻋﺎﻡ ‪١٩٦٥‬ﻡ – ‪١٩٦٦‬ﻡ ﻧﺎﻝ ﻛﺮﺳﻲ ﺍﻟﺘﺪﺭﻳﺲ ﰲ ﻋﻠﻢ ﺍﺟﺘﻤﺎﻉ ﺍﳌﺴﺘﻘﺒﻞ‪ ،‬ﺃﻫﻢ ﻣﺆﻟﻔﺎﺗﻪ‪ :‬ﺻﺪﻣﺔ‬
‫ﺍﳌﺴﺘﻘﺒﻞ ‪-‬ﺣﻀﺎﺭﺓ ﺍﳌﻮﺟﺔ ﺍﻟﺜﺎﻟﺜﺔ ‪ -‬ﺧﺮﺍﺋﻂ ﺍﳌﺴﺘﻘﺒﻞ ‪ -‬ﲢﻮﻝ ﺍﻟﺴﻠﻄﺔ ‪-‬ﺍﳊﺮﺏ ﻭﺍﳊﺮﺏ ﺍﳌﻀﺎﺩﺓ‪) .‬ﺣﺎﺿـﺮ ﺍﻟﻌـﺎﱂ‬
‫ﺍﳌﻌﺎﺻﺮ ﻭﻣﺴﺘﻘﺒﻠﻨﺎ‪ ،‬ﺹ‪.(٦٣-٦١ :‬‬
‫)‪ (٤‬ﻳﻨﻈﺮ‪ :‬ﺇﻧﺸﺎﺀ ﺣﻀﺎﺭﺓ ﺟﺪﻳﺪﺓ‪ ،‬ﺳﻴﺎﺳﺔ ﺍﳌﻮﺟﺔ ﺍﻟﺜﺎﻟﺜﺔ )ﺹ‪.(١٧ :‬‬
‫)‪ (٥‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ )ﺹ‪.(١٣ :‬‬
 ‫اﻟﺒﺎب اﻟﺜﺎﻟﺚ‪ :‬ﻧﻈﺮﯾﺎت اﺳﺘﺸﺮاف اﻟﻤﺴﺘﻘﺒﻞ وﻗﻮاﻧﯿﻨﮭﺎ اﻟﻔﻠﺴﻔﯿﺔ‬
‫‪٢٢٨‬‬
‫ﺍﳌﻌﺮﻓﺔ()‪ ،(١‬ﺑﺎﻋﺘﺒﺎﺭﻩ ﻣﻦ ﺃﻋﻈﻢ ﺍﳌﺼﺎﺩﺭ ﺗﻨﻮﻋ‪‬ﺎ ﻭﺃﻛﺜﺮﻫﺎ ﺍﺳﺘﺨﺪﺍﻣ‪‬ﺎ‪ ،‬ﻓﺒﻬﺎ ﺗﻨﺼﺮﻑ ﺍﻷﻣﻢ ﻋﻦ‬
‫ﺍﻟﺘﺤﺪﻳﺎﺕ ﺍﻟﱵ ﻗﺪ ﺗﺴﺘﻠﺰﻡ ﺍﺳﺘﺨﺪﺍﻡ ﺍﻟﻌﻨﻒ ﺃﻭ ﺍﻟﺜﺮﻭﺓ‪ ،‬ﻛﻤﺎ ﺃ‪‬ﺎ ﺗﻌﺪ ﻭﺳﻴﻠﺔ ﻓﻌﺎﻟﺔ ﻹﻗﻨﺎﻉ‬
‫ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻭﻫﻲ ﺃﻳﻀ‪‬ﺎ ﻣﺼﺪﺭ ﺛﺮﻭﺓ ﻋﻤﻼﻕ ﻻ ﻳﻨﻀﺐ‪ ،‬ﻓﻬﻲ ﺑﻨﻈﺮ ﺗﻮﻓﻠﺮ ﻣﻔﺘﺎﺡ ﺍﻟﺴﻠﻄﺔ‬
‫ﺍﳌﺴﺘﻘﺒﻠﻴﺔ)‪.(٢‬‬

‫)‪ (١‬ﺍﻗﺘﺼﺎﺩ ﺍﳌﻌﺮﻓﺔ‪ :‬ﻫﻮ ﺍﻻﻗﺘﺼﺎﺩ ﺍﳌﺒﲏ ﺃﺳﺎﺳ‪‬ﺎ ﻋﻠﻰ ﺇﻧﺘﺎﺝ ﺍﳌﻌﺮﻓﺔ ﻭﻧﺸﺮﻫﺎ ﻭﺍﺳﺘﺨﺪﺍﻣﻬﺎ ﻛﻤﺤﺮﻙ ﺃﺳﺎﺳﻲ ﻟﻠﺘﻄﻮﺭ ﻭﲢﺼﻴﻞ‬
‫ﺍﻟﺜﺮﻭﺍﺕ ﻭﺍﻟﻌﻤﺎﻟﺔ ﻋﱪ ﺍﻟﻘﻄﺎﻋﺎﺕ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﻛﺎﻓﺔ )ﺍﻗﺘﺼﺎﺩ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﺹ‪.(١١٧ :‬‬
‫)‪ (٢‬ﻳﻨﻈﺮ‪ :‬ﺣﺎﺿﺮ ﺍﻟﻌﺎﱂ ﺍﳌﻌﺎﺻﺮ ﻭﻣﺴﺘﻘﺒﻠﻨﺎ )ﺹ‪.(١٩٣-١١٢ :‬‬
‫ﺍﳋﺎﲤﺔ‬
‫ﻭﺗﺸﺘﻤﻞ ﻋﻠﻰ‪:‬‬
‫‪ (١‬ﺃﻫﻢ ﺍﻟﻨﺘﺎﺋﺞ‪.‬‬
‫‪ (٢‬ﺃﻫﻢ ﺍﻟﺘﻮﺻﻴﺎﺕ‪.‬‬
 ‫اﻟﺨﺎﺗﻤﺔ‬
‫‪٢٣٠‬‬
‫ﰲ ﺧﺘﺎﻡ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﳝﻜﻦ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﺃﻫﻢ ﺍﻟﻨﺘﺎﺋﺞ ﻭﺍﻟﺘﻮﺻﻴﺎﺕ ﺍﻟﱵ ﰎ ﺍﻟﺘﻮﺻﻞ ﺇﻟﻴﻬﺎ‬
‫ﻭﺑﻴﺎ‪‬ﺎ ﻋﻠﻰ ﺍﻟﻨﺤﻮ ﺍﻟﺘﺎﱄ‪:‬‬
‫ﺃﻫﻡ ﺍﻟﻨﺘﺎﺌﺞ‪:‬‬
‫‪ -١‬ﺃﻥ ﺍﻟﺘﻄﻠﻊ ﻷﻣﻮﺭ ﺍﳌﺴﺘﻘﺒﻞ ﻭﳏﺎﻭﻟﺔ ﻛﺸﻒ ﺧﻔﺎﻳﺎﻩ ﻫﻮ ﻓﻄﺮﺓ ﺇﻧﺴﺎﻧﻴﺔ‪ ،‬ﻓﻼ ﻳ‪‬ﺴﺘﻨﻜﺮ ﺷﻐﻒ‬
‫ﺍﻟﻨﺎﺱ ﰲ ﺍﻟﺒﺤﺚ ﻋﻦ ﺫﻟﻚ‪.‬‬
‫‪ -٢‬ﺃﻥ ﺍﻟﻌﻠﻢ ﺑﺎﳌﺴﺘﻘﺒﻞ ﻋﻠﻰ ﺍﻹﻃﻼﻕ ﻭﺍﻟﺘﻔﺼﻴﻞ ﻫﻮ ﻣﻦ ﺧﺼﺎﺋﺺ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﻻ ﻳﻄﻠﻌﻪ ﺇﻻ‬
‫ﻋﻠﻰ ﻣﻦ ﺍﺭﺗﻀﺎﻩ ﻣﻦ ﺭﺳﻠﻪ‪ ،‬ﻓﻤﻦ ﺍﺩ‪‬ﻋﻰ ﺫﻟﻚ ﻓﻘﺪ ﺃﻋﻈﻢ ﻋﻠﻰ ﺍﷲ ﺍﻟﻔﺮﻳﺔ ﻭﺗﻌﺪ‪‬ﻯ ﻋﻠﻰ‬
‫ﺻﻔﺔ ﻣﻦ ﺻﻔﺎﺕ ﺍﳋﺎﻟﻖ ‪ -‬ﺟﻞ ﻭﻋﻼ ‪ -‬ﻓﻬﻮ ﺁﰒ ﺑﻔﻌﻠﻪ‪ ،‬ﻛﺎﺫﺏ ﰲ ﻗﻮﻟﻪ‪.‬‬
‫‪ -٣‬ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺟﺎﺀﺕ ﺻﺎﳊﺔ ﻟﻜﻞ ﺯﻣﺎﻥ‪ ،‬ﻭﻣﻜﺎﻥ ﻭﻣﺴﺘﻮﻓﻴﺔ ﳉﻤﻴﻊ ﺣﺎﺟﺎﺕ ﺍﻟﻨﻔﺲ‬
‫ﺍﻟﺒﺸﺮﻳﺔ‪ ،‬ﻭﻣﻦ ﺫﻟﻚ ﻣﻮﺍﻓﻘﺔ ﺃﺻﻮﳍﺎ ﻟﻠﺒﺤﺚ ﰲ ﺍﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ‪.‬‬
‫‪ -٤‬ﺃﻥ ﺍﻟﺒﺤﺚ ﰲ ﺍﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ ﻳ‪‬ﻠﺢ ﻋﻠﻰ ﺍﳌﺴﻠﻢ ﺑﺪﺭﺍﺳﺔ ﺍﻷﺻﻮﻝ ﺍﻟﻌﻘﺪﻳﺔ ﺍﳌﺘﻌﻠﻘﺔ ﺑﻪ‬
‫ﻛﺎﻹﳝﺎﻥ ﺑﺎﻟﻐﻴﺐ‪ ،‬ﻭﺍﻟﺘﻮﻛﻞ‪ ،‬ﻭﺍﻟﺮﺟﺎﺀ‪ ،‬ﻭﺍﶈﺒﺔ‪ ،‬ﻭﺍﳋﻮﻑ‪ ،‬ﻭﺍﻟﻘﺪﺭ‪ ،‬ﻭﺃﺣﻮﺍﻝ ﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ؛‬
‫ﻷﻥ ﺩﺭﺍﺳﺘﻬﺎ ﺗﻀﺒﻂ ﻫﺬﺍ ﺍﻻﺳﺘﺸﺮﺍﻑ ﻓﻼ ﻳﻨﺤﺮﻑ ﺑﻪ ﺍﳉﻬﻞ ﺇﱃ ﺍﻟﺘﻤﺎﺩﻱ ﰲ ﺍﻟﺒﺤﺚ ﻓﻴﻤﺎ‬
‫ﻻ ﳚﻮﺯ ﻟﻪ ﲝﺜﻪ‪ ،‬ﺃﻭ ﺍﻟﺘﻘﺎﻋﺲ ﻋﻦ ﺍﻻﺳﺘﺸﺮﺍﻑ ﻇﻨ‪‬ﺎ ﺃﻧﻪ ﳝﺲ ﺷﻴﺌﹰﺎ ﻣﻦ ﻫﺬﻩ ﺍﻷﺻﻮﻝ ﺩﻭﻥ‬
‫ﻭﻋﻲ ﲟﺎ ﻳﺸﺮﻉ ﻭﻣﺎ ﻻ ﻳﺸﺮﻉ‪.‬‬
‫‪ -٥‬ﺗﻨﻮ‪‬ﻉ ﻭﺍﺧﺘﻼﻑ ﻧﻈﺮﺓ ﺃﺻﺤﺎﺏ ﺍﻟﺪﻳﺎﻧﺎﺕ ﻣﻦ ﻏﲑ ﺍﳌﺴﻠﻤﲔ ﻟﻠﻤﺴﺘﻘﺒﻞ‪ ،‬ﻛﻞ ﻣﻠﺔ ﳍﺎ ﺃﺻﻞ‬
‫ﻋﻘﺪﻱ ﺗﺒﲏ ﻋﻠﻴﻪ ﺗﻄﻠﻌﺎ‪‬ﺎ ﺍﳌﺴﺘﻘﺒﻠﻴﺔ‪.‬‬
‫‪ -٦‬ﺃﻥ ﺍﻟﻨﻈﺮﻳﺎﺕ ﺍﻻﺳﺘﺸﺮﺍﻓﻴﺔ ﳍﺎ ﻣﻦ ﺍﻷﳘﻴﺔ ﻭﺍﳋﻄﻮﺭﺓ ﻣﺎ ﳚﻌﻠﻬﺎ ﺗﺘﻌﺪﻯ ﳎﺮﺩ ﺍﻟﺪﺭﺍﺳﺔ‬
‫ﺍﳌﺴﺘﻘﺒﻠﻴﺔ‪ ،‬ﻭﺍﻟﻮﺻﻒ ﺍﻟﺘﻨﺒ‪‬ﺌِﻲ‪ ‬ﻟﻠﻤﺴﺘﻘﺒﻞ ﺇﱃ ﲢﻘﻴﻖ ﻛﺜﲑ ﻣﻦ ﺍﻷﻫﺪﺍﻑ ﺍﳌﺪﺭﻭﺳﺔ‪ ،‬ﻭﻫﻮ‬
‫ﻣﺎ ﲡﻠﻰ ﰲ ﻧﻈﺮﻳﺔ )‪‬ﺎﻳﺔ ﺍﻟﺘﺎﺭﻳﺦ( ﻭ)ﺻﺪﺍﻡ ﺍﳊﻀﺎﺭﺍﺕ(‪.‬‬
‫‪ -٧‬ﺑﻄﻼﻥ ﻧﻈﺮﻳﺔ )‪‬ﺎﻳﺔ ﺍﻟﺘﺎﺭﻳﺦ( ﻟﻔﺮﺍﻧﺴﻴﺲ ﻓﻮﻛﺎﻳﺎﻣﺎ‪ ،‬ﺍﻟﱵ ﻳﺪ‪‬ﻋﻲ ﻓﻴﻬﺎ ﺃﻥ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻧﺘﻬﻰ‬
‫ﺑﺎﻧﺘﺼﺎﺭ ﺍﻟﻠﻴﱪﺍﻟﻴﺔ‪ ،‬ﻭﺧﻄﺄ ﻗﺒﻮﳍﺎ ﻛﻨﻈﺮﻳﺔ ﺍﺳﺘﺸﺮﺍﻓﻴﺔ؛ ﻭﺫﻟﻚ ﳌﺎ ﺍﺗﻀﺢ ﻓﻴﻬﺎ ﻣﻦ ﺃﺧﻄﺎﺀ‪،‬‬
‫ﳐﺎﻟﻔﺔ ﻟﻠﻌﻘﻴﺪﺓ ﻛﺎﺩﻋﺎﺀ ﺍﳊﺘﻤﻴﺔ‪ ،‬ﻭﻣﺎ ﺍﻧﻄﻮﺕ ﻋﻠﻴﻪ ﻛﺘﺎﺑﺎﺕ ﺻﺎﺣﺒﻬﺎ ﻣﻦ ﺃﻏﺮﺍﺽ ﺳﻴﺎﺳﻴﺔ‬
‫ﻭﺗﺰﻳﻴﻒ ﻟﻠﺤﻘﺎﺋﻖ‪ ،‬ﺪﻑ ﺇﱃ ﺗﺸﻮﻳﻪ ﺍﻹﺳﻼﻡ‪.‬‬
‫‪ -٨‬ﻇﻬﺮ ﻣﻦ ﺧﻼﻝ ﺍﻟﺒﺤﺚ ﺍﻷﻫﺪﺍﻑ ﺍﻟﻜﺎﻣﻨﺔ ﻭﺭﺍﺀ ﺇﻃﻼﻕ ﺻﺎﻣﻮﻳﻞ ﻫﻨﺘﺠﺘﻮﻥ ﻟﻨﻈﺮﻳﺔ ﺻﺪﺍﻡ‬
 ‫اﻟﺨﺎﺗﻤﺔ‬
‫‪٢٣١‬‬
‫ﺍﳊﻀﺎﺭﺍﺕ؛ ﳑﺎ ﻳﺆﻛﺪ ﻋﻠﻰ ﺃ‪‬ﺎ ﻧﻈﺮﻳﺔ ﺍﺳﺘﺸﺮﺍﻓﻴﺔ ﺧﺎﻃﺌﺔ‪ ،‬ﺗﺆﺟﺞ ﺍﻟﺼﺮﺍﻉ‪ ،‬ﻭﲣﺎﻟﻒ ﺳﻨﺔ‬
‫ﺍﻟﺘﺪﺍﻓﻊ ﺍﻹﳍﻴﺔ‪.‬‬
‫‪ -٩‬ﺧﻄﻮﺭﺓ ﺍﲣﺎﺫ ﻗﺎﻧﻮﻥ ﺍﳉﺬﺏ ﻛﻮﺳﻴﻠﺔ ﻻﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ؛ ﻭﺫﻟﻚ ﳌﺎ ﰲ ﻫﺬﺍ ﺍﻟﻘﺎﻧﻮﻥ ﻣﻦ‬
‫ﳐﺎﻟﻔﺎﺕ ﻋﻘﺪﻳﺔ ﻣﻦ ﺗﻠﻮ‪‬ﺙ ﺑﻌﻘﻴﺪﺓ ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ ﻭﺇﻧﻜﺎﺭ ﺍﻟﻘﺪﺭ‪ ،‬ﻭﺇﻓﺴﺎﺩ ﺍﳋﹸﻠﻖ ﻭﺍﻟﺴﻠﻮﻙ‪.‬‬
‫‪ -١٠‬ﺃﳘﻴﺔ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﳌﺴﺘﻘﺒﻠﻴﺔ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺎﳉﺎﻧﺐ ﺍﻻﻗﺘﺼﺎﺩﻱ ﺑﺼﻔﺘﻪ ﺃﻫﻢ ﺟﻮﺍﻧﺐ‬
‫ﺍﻻﺳﺘﺸﺮﺍﻑ ﺍﻟﱵ ﳝﻜﻦ ﻟﻠﻤﺴﻠﻤﲔ ﺍﻟﻌﻨﺎﻳﺔ ‪‬ﺎ ﻭﺗﻄﻮﻳﺮﻫﺎ‪.‬‬
‫ﺃﻫﻡ ﺍﻟﺘﻭﺼﻴﺎﺕ‪:‬‬
‫‪ -١‬ﺃﻭﺻﻲ ﲟﺰﻳﺪ ﻣﻦ ﺍﻟﻌﻨﺎﻳﺔ ﲜﺎﻧﺐ ﺍﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ ﰲ ﺷﱴ ﺍ‪‬ﺎﻻﺕ‪ ،‬ﻓﻬﻮ ﳎﺎﻝ ﻧﺎﺷﺊ‪،‬‬
‫ﺁﺧﺬ ﰲ ﺍﻟﺘﻄﻮﺭ‪ ،‬ﻭﻟﻪ ﻓﺎﺋﺪﺓ ﻻ ﺗﻨﻜﺮ‪ ،‬ﻓﻔﻲ ﻫﺬﻩ ﺍﻟﻌﻨﺎﻳﺔ ﺇﺑﺮﺍﺯ ﻟﺼﻼﺣﻴﺔ ﺍﻹﺳﻼﻡ ﻟﻜﻞ ﺯﻣﺎﻥ‬
‫ﻭﻣﻜﺎﻥ‪ ،‬ﻭﺩﻓﻊ ﺗﻮﻫﻢ ﳐﺎﻟﻔﺔ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﻟﻠﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺍﻟﻮﻗﻮﻑ ﰲ ﻭﺟﻪ ﺃﻱ ﺩﺭﺍﺳﺔ‬
‫ﺍﺳﺘﺸﺮﺍﻓﻴﺔ ﻗﺪ ﺗﻜﻮﻥ ﻣﻐﺮﺿﺔ‪ ،‬ﻓﻼ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻈﻞ ﺍ‪‬ﺘﻤﻊ ﺍﳌﺴﻠﻢ ﰲ ﻭﺿﻊ ﺍﳌﺘﻠﻘﻲ ﻓﻘﻂ؛‬
‫ﻷﻥ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﻭﺟﺪ ﻣﻦ ﺍﻟﺪﻭﻝ ﺍﻟﻐﺮﺑﻴﺔ ﺃﻛﱪ ﻋﻨﺎﻳﺔ ﻭﺍﻫﺘﻤﺎﻡ‪ ،‬ﻓﺈﻥ ﺃﳘﻞ ﺍﳌﺴﻠﻤﻮﻥ ﺩﺭﺍﺳﺘﻪ‬
‫ﻓﻠﻦ ﻳﺒﺪﻋﻮﺍ ﺷﻴﺌﹰﺎ‪ ،‬ﺑﻞ ﺳﻴﻈﻠﻮﻥ ﻣﺘﻠﻘﲔ ﻓﻘﻂ‪ ،‬ﻭﺗﻠﻘﻴﻬﻢ ﺣﺘﻤ‪‬ﺎ ﺳﻴﺆﺛﺮ ﰲ ﺗﻘﺒﻠﻬﻢ ﻟﺒﻌﺾ‬
‫ﺍﻟﻨﻈﺮﻳﺎﺕ ﺍﻟﱵ ﻗﺪ ﺗﻜﻮﻥ ﺧﺎﻃﺌﺔ ﺃﻭ ﻣﻔﺴﺪﺓ ﻟﻠﺪﻳﻦ ﺃﻭ ﻋﺪﳝﺔ ﺍﻟﻨﻔﻊ‪.‬‬
‫‪ -٢‬ﻳﻨﺒﻐﻲ ﺍﻟﻌﻨﺎﻳﺔ ﲟﺎ ﻳﻄﺮﺡ ﻣﻦ ﺟﻬﻮﺩ ﺍﺳﺘﺸﺮﺍﻓﻴﺔ ﻋﺎﳌﻴﺔ ﰲ ﺷﱴ ﺍ‪‬ﺎﻻﺕ ﻭﺍﻻﺳﺘﻔﺎﺩﺓ ﳑﺎ ﻓﻴﻬﺎ‪،‬‬
‫ﻭﺍﻟﻨﻈﺮ ﺇﻟﻴﻬﺎ ﺑﻨﻈﺮﺓٍ ﻧﺎﻗﺪﺓ ﻣﻮﺿﻮﻋﻴﺔ‪ ،‬ﺗﺒﲔ ﻣﺎ ﻳﺸﺮﻉ ﻭﻣﺎ ﻻ ﻳﺸﺮﻉ ﻭﻣﺎ ﻳﻨﻔﻊ ﻭﻣﺎ ﻻ ﻳﻨﻔﻊ‬
‫ﻭﺫﻟﻚ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﺒﺤﻮﺙ ﻭﺍﳌﺆﲤﺮﺍﺕ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻟﻔﻜﺮﻳﺔ‪.‬‬
‫‪ -٣‬ﺿﺮﻭﺭﺓ ﺍﻻﻫﺘﻤﺎﻡ ﺑﺪﺭﺍﺳﺔ ﺍﻟﺴﻨﻦ ﺍﻹﳍﻴﺔ؛ ﺑﺎﻋﺘﺒﺎﺭﻫﺎ ﺃﺣﺪ ﺟﻮﺍﻧﺐ ﺍﻻﺳﺘﺸﺮﺍﻑ‪ ،‬ﻭﺍﻟﱵ ﻣﻦ‪‬‬
‫ﺍﷲ ﻋﻠﻴﻨﺎ ﺑﺄﻥ ﺃﺷﺎﺭ ﺇﻟﻴﻬﺎ ﰲ ﻛﺜﲑ ﻣﻦ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻭﳚﺐ ﺃﻥ ﺗﺮﺑﻂ ﻫﺬﻩ‬
‫ﺍﻟﺪﺭﺍﺳﺎﺕ ﺑﺎﻟﻮﺍﻗﻊ ﺍﳌﻌﺎﺻﺮ‪.‬‬
‫ﻭﺧﺘﺎﻣ‪‬ﺎ ﺃﲪﺪ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﻣﺎ ﻭﻓﻖ ﻭﻳﺴﺮ‪ ،‬ﻭﺃﺳﺘﻐﻔﺮﻩ ﳌﺎ ﺯﻝ ﺑﻪ ﺍﻟﻘﻠﻢ ﺃﻭ ﻗﺼﺮ ﺑﻪ ﺍﻟﻔﻬﻢ‪.‬‬

‫ﻭﺃﺻﻠﻲ ﻭﺃﺳﻠﻢ ﻋﻠﻰ ﺃﺷﺮﻑ ﺍﳋﻠﻖ‬

‫ﻧﺒﻴﻨﺎ ﳏﻤﺪ‬
‫ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺃﲨﻌﲔ‪.‬‬
‫ﺍﻟﻔﻬﺎﺭﺱ ﺍﻟﻌﺎﻣﺔ‬
‫ﻭﺗﺸﺘﻤﻞ ﻋﻠﻰ‪:‬‬
‫‪ (١‬ﻓﻬﺮﺱ ﺍﻵﻳﺎﺕ‪.‬‬
‫‪ (٢‬ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﻭﺍﻵﺛﺎﺭ‪.‬‬
‫‪ (٣‬ﻓﻬﺮﺱ ﺍﻷﻋﻼﻡ ﺍﳌﺘﺮﺟﻢ ﳍﻢ‪.‬‬
‫‪ (٤‬ﻓﻬﺮﺱ ﺍﻷﺩﻳﺎﻥ‪ ،‬ﻭﺍﻟﻔﺮﻕ‪.‬‬
‫‪ (٥‬ﻓﻬﺮﺱ ﺍﳌﺼﺎﺩﺭ ﻭﺍﳌﺮﺍﺟﻊ‪.‬‬
‫‪ (٦‬ﻓﻬﺮﺱ ﺍﳌﻮﺿﻮﻋﺎﺕ‪.‬‬
 ‫ﻓﮭﺮس اﻵﯾﺎت‬
‫‪٢٣٣‬‬
‫ﻓﻬﺭﺱ ﺍﻵﻴﺎﺕ‬
‫ﺍﻟﺼﻔﺤﺔ‬ ‫ﺭﻗﻤﻬﺎ‬ ‫ﺍﻵﻳﺔ‬ ‫ﺍﻟﺴﻮﺭﺓ‬
‫‪١١‬‬ ‫‪٢‬‬ ‫﴿& '( )﴾‬ ‫ﺍﻟﻔﺎﲢﺔ‬
‫‪٨٢‬‬ ‫‪٣‬‬ ‫﴿‪﴾1 0/ .‬‬ ‫ﺍﻟﻔﺎﲢﺔ‬
‫‪١٦٠‬‬ ‫‪٤‬‬ ‫﴿‪﴾54 3 2‬‬ ‫ﺍﻟﻔﺎﲢﺔ‬
‫‪١٢٧ ،٦٦‬‬ ‫‪٥‬‬ ‫﴿‪﴾54 3 2‬‬ ‫ﺍﻟﻔﺎﲢﺔ‬
‫‪٣٣ ،٣١‬‬ ‫‪١‬ـ‪٥‬‬ ‫﴿! " ‪- , + * )( '& % $ #‬‬ ‫ﺍﻟﺒﻘﺮﺓ‬
‫‪76543210 /.‬‬
‫‪DCBA@?>=< ;:98‬‬
‫‪﴾K J IHG F E‬‬
‫‪١١٤‬‬ ‫‪٢٤‬‬ ‫﴿‪Õ ÔÓ Ò Ñ Ð Ï Î‬‬ ‫ﺍﻟﺒﻘﺮﺓ‬
‫‪﴾Ö‬‬
‫‪١٢٢‬‬ ‫‪٣٠‬‬ ‫﴿! " ‪( ' & % $ #‬‬ ‫ﺍﻟﺒﻘﺮﺓ‬
‫)* ‪1 0 / . - , +‬‬
‫‪: 9 87 6 5 4 3 2‬‬
‫; < = >﴾‬
‫‪٢٩‬‬ ‫‪٣٨‬‬ ‫﴿! " ‪* ) ( ' & %$ #‬‬ ‫ﺍﻟﺒﻘﺮﺓ‬
‫‪﴾2 10 /.- , +‬‬
‫‪١٠٠‬‬ ‫‪٤٨‬‬ ‫﴿‪Ì Ë Ê É È Ç Æ Å Ä Ã Â‬‬ ‫ﺍﻟﺒﻘﺮﺓ‬
‫‪﴾ÔÓÒÑ ÐÏÎÍ‬‬
‫‪١١١‬‬ ‫‪٨١‬‬ ‫﴿‪q p o n m l k‬‬ ‫ﺍﻟﺒﻘﺮﺓ‬
‫‪﴾xw vut sr‬‬
 ‫ﻓﮭﺮس اﻵﯾﺎت‬
‫‪٢٣٤‬‬
‫ﺍﻟﺼﻔﺤﺔ‬ ‫ﺭﻗﻤﻬﺎ‬ ‫ﺍﻵﻳﺔ‬ ‫ﺍﻟﺴﻮﺭﺓ‬
‫‪١٧٢‬‬ ‫‪٨٩‬‬ ‫﴿! " ‪) ( ' & % $ #‬‬ ‫ﺍﻟﺒﻘﺮﺓ‬
‫*‪10/.-,+‬‬
‫‪: 9 8 76 5 4 3 2‬‬
‫;﴾‬
‫‪١٦٨‬‬ ‫‪١٠٢‬‬ ‫﴿! " ‪) (' & % $ #‬‬ ‫ﺍﻟﺒﻘﺮﺓ‬
‫* ‪. - , +‬‬
‫‪543210/‬‬
‫‪? > = < ; : 98 7 6‬‬
‫@ ‪H G F ED C B A‬‬
‫‪Q P O NM L K J I‬‬
‫‪[ Z Y XW V U T S R‬‬
‫\ ]^ _ ` ‪e d c b a‬‬
‫‪m l k j ih g f‬‬
‫‪﴾rqpon‬‬
‫‪٢٢٠ ،١٨٠‬‬ ‫‪١١١‬‬ ‫﴿‪Á À ¿ ¾ ½ ¼ » º ¹‬‬ ‫ﺍﻟﺒﻘﺮﺓ‬
‫‪Ê É È Ç ÆÅ Ä ÃÂ‬‬
‫‪﴾ÌË‬‬
‫‪١٤٩‬‬ ‫‪١٥٢‬‬ ‫﴿» ¼½ ¾¿ ‪﴾À‬‬ ‫ﺍﻟﺒﻘﺮﺓ‬
‫‪٤١‬‬ ‫‪١٦٤‬‬ ‫﴿! " ‪' & % $ #‬‬ ‫ﺍﻟﺒﻘﺮﺓ‬
‫()*‪0/.-,+‬‬
‫‪;:987654321‬‬
 ‫ﻓﮭﺮس اﻵﯾﺎت‬
‫‪٢٣٥‬‬
‫ﺍﻟﺼﻔﺤﺔ‬ ‫ﺭﻗﻤﻬﺎ‬ ‫ﺍﻵﻳﺔ‬ ‫ﺍﻟﺴﻮﺭﺓ‬
‫<=>?@‪CBA‬‬
‫‪IHGFED‬‬
‫‪﴾K J‬‬
‫‪٢٢٤‬‬ ‫‪١٧٢‬‬ ‫﴿‪T S R Q P O N M‬‬ ‫ﺍﻟﺒﻘﺮﺓ‬
‫‪﴾ZY XWV U‬‬
‫‪٨١‬‬ ‫‪١٧٧‬‬ ‫﴿" ‪*)( ' & % $ #‬‬ ‫ﺍﻟﺒﻘﺮﺓ‬
‫‪﴾0 /. - , +‬‬
‫‪١٢٩‬‬ ‫‪٢١٣‬‬ ‫﴿‪U T S R Q P O N‬‬ ‫ﺍﻟﺒﻘﺮﺓ‬
‫‪]\ [ Z YX W V‬‬
‫^_ `‪﴾a‬‬
‫‪٥٧‬‬ ‫‪٢١٨‬‬ ‫﴿ ¡ ‪¦ ¥ ¤ £ ¢‬‬ ‫ﺍﻟﺒﻘﺮﺓ‬
‫§ ¨ © ‪° ¯ ®¬ « ª‬‬
‫‪﴾±‬‬
‫‪١١٣‬‬ ‫‪٢٢٣‬‬ ‫﴿¾ ¿ ‪Ä Ã Â Á À‬‬ ‫ﺍﻟﺒﻘﺮﺓ‬
‫‪﴾Å‬‬
‫‪١١٨‬‬ ‫‪٢٣٦‬‬ ‫﴿¡ ‪﴾¦ ¥ ¤ £¢‬‬ ‫ﺍﻟﺒﻘﺮﺓ‬
‫‪٢١٠ ،١٤٨‬‬ ‫‪٢٥١‬‬ ‫﴿¡ ‪¦ ¥ ¤ £ ¢‬‬ ‫ﺍﻟﺒﻘﺮﺓ‬
‫§¨﴾‬
‫‪١٢٤‬‬ ‫‪٢٥٣‬‬ ‫﴿; < = > ? @ ‪D C B A‬‬ ‫ﺍﻟﺒﻘﺮﺓ‬
‫‪LKJIHGFE‬‬
‫‪W V U T S R Q PO N M‬‬
 ‫ﻓﮭﺮس اﻵﯾﺎت‬
‫‪٢٣٦‬‬
‫ﺍﻟﺼﻔﺤﺔ‬ ‫ﺭﻗﻤﻬﺎ‬ ‫ﺍﻵﻳﺔ‬ ‫ﺍﻟﺴﻮﺭﺓ‬
‫‪﴾Z Y X‬‬
‫‪١٠٠‬‬ ‫‪٢٥٥‬‬ ‫﴿‪﴾²± ° ¯® ¬ « ª‬‬ ‫ﺍﻟﺒﻘﺮﺓ‬
‫‪٢٩‬‬ ‫‪٢٥٦‬‬ ‫﴿‪á à ß Þ Ý Ü‬‬ ‫ﺍﻟﺒﻘﺮﺓ‬
‫‪﴾ë ê é èçæ å ä ãâ‬‬
‫‪٤٣‬‬ ‫‪٢٦٤‬‬ ‫﴿‪¹ ¸ ¶ µ ´ ³ ²‬‬ ‫ﺍﻟﺒﻘﺮﺓ‬
‫‪ÂÁÀ¿¾½¼»º‬‬
‫‪﴾Ä Ã‬‬
‫‪٥٣‬‬ ‫‪١٤‬‬ ‫ﺁﻝ ﻋﻤﺮﺍﻥ ﴿‪v u t s r q p‬‬
‫‪|{ z y x w‬‬
‫}~ ﴾‬
‫‪٨١‬‬ ‫‪٣٠‬‬ ‫ﺁﻝ ﻋﻤﺮﺍﻥ ﴿! " ‪* ) ( ' & % $ #‬‬
‫‪54 3 2 1 0 / . - , +‬‬
‫‪﴾< ; : 987 6‬‬
‫‪٥٥‬‬ ‫‪٣١‬‬ ‫ﺁﻝ ﻋﻤﺮﺍﻥ ﴿> ? @ ‪G F E D C B A‬‬
‫‪﴾L KJ IH‬‬
‫‪١٢٤‬‬ ‫‪٤٠‬‬ ‫ﺁﻝ ﻋﻤﺮﺍﻥ ﴿‪﴾Y X WV U T‬‬
‫‪٣٧‬‬ ‫‪٤٩‬‬ ‫ﺁﻝ ﻋﻤﺮﺍﻥ ﴿‪﴾po nmlk j‬‬
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‫‪ËÊÉÈÇÆÅ‬‬
‫‪﴾Í Ì‬‬
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‫‪٢٣٧‬‬
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‫‪٤‬‬ ‫‪١٠٢‬‬ ‫ﺁﻝ ﻋﻤﺮﺍﻥ ﴿‪= < ; : 9 8 7 6 5 4‬‬
‫> ?﴾‬
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‫‪١٣٣‬‬ ‫‪١٣٣‬‬ ‫ﺁﻝ ﻋﻤﺮﺍﻥ ﴿" ‪( ' & % $ #‬‬
‫)* ‪﴾,+‬‬
‫‪١٤٦‬‬ ‫‪١٣٧‬‬ ‫ﺁﻝ ﻋﻤﺮﺍﻥ ﴿‪m l k j i h g f‬‬
‫‪﴾s r qpo n‬‬
‫‪١٨٦ ،١٤٨‬‬ ‫‪١٤٠‬‬ ‫ﺁﻝ ﻋﻤﺮﺍﻥ ﴿‪¶ µ ´ ³ ² ± °‬‬
‫¸ ‪À ¿ ¾ ½¼ » º ¹‬‬
‫‪﴾Á‬‬
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‫‪٧٧‬‬ ‫‪< ; : 9 87 6 5 4‬‬
‫= > ?@ ‪H G FE D C B A‬‬
‫‪﴾J I‬‬
‫‪٧٧‬‬ ‫‪١٦٠‬‬ ‫ﺁﻝ ﻋﻤﺮﺍﻥ ﴿‪V U T S RQ P O N M L‬‬
‫‪﴾_^] \[ZY XW‬‬
‫‪٧٧‬‬ ‫ﺁﻝ ﻋﻤﺮﺍﻥ ﴿‪١٧٣ Ð Ï Î Í Ì Ë Ê É È‬ـ‪١٧٤‬‬
‫‪×ÖÕÔÓÒÑ‬‬
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‫‪٢٣٨‬‬
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‫‪٥٦‬‬ ‫‪١٧٥‬‬ ‫ﺁﻝ ﻋﻤﺮﺍﻥ ﴿‪9 87 6 5 4 3 2‬‬
‫‪﴾< ; :‬‬
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‫‪° ¯ ® ¬ « ª © ¨§ ¦ ¥‬‬
‫‪﴾¸¶ µ´ ³²±‬‬
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‫‪sr q pon ml‬‬
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‫‪5 4 3 21 0 / . - , +‬‬
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١٩١ ٢٩‫ـ‬٢٨ x w v u t s r q p o﴿ ‫ﺍﳌﺎﺋﺪﺓ‬
£ ¢ ¡  ~ } | { zy
® ¬« ª © ¨ § ¦ ¥ ¤
﴾° ¯
٥٦ ٤٤ o n m l k j﴿ ‫ﺍﳌﺎﺋﺪﺓ‬
﴾r q p
٢١٢ ٤٨ r q p on m l k j﴿ ‫ﺍﳌﺎﺋﺪﺓ‬
{z y x w v u t s
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٩٤ ،٨١ ٢٩ = < ; : 9 8 7 6 5 4 3﴿ ‫ﺍﻷﻧﻌﺎﻡ‬
J I HG F E D CB A @ ? >
﴾R Q P ON M LK
١٢٣ ،٩٦ ٣٨ M L K J I H G F E D C﴿ ‫ﺍﻷﻧﻌﺎﻡ‬
Y X W VU T S R Q P ON
﴾Z
٣٥ ٥٩ È Ç Æ ÅÄ Ã Â Á À ¿ ¾﴿ ‫ﺍﻷﻧﻌﺎﻡ‬
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ÝÜÛÚÙØ×ÖÕÔÓ
﴾Þ
٤٦ ٨١‫ـ‬٨٠ º¹ ¸ ¶ µ ´ ³ ² ± ° ¯﴿ ‫ﺍﻷﻧﻌﺎﻡ‬
à  Á À¿ ¾ ½ ¼ »
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‫‪٢٤٠‬‬
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‫‪ÊÉÈÇÆÅÄ‬‬
‫‪Ô ÓÒ Ñ Ð Ï Î Í Ì Ë‬‬
‫‪﴾ÛÚ ÙØ×Ö Õ‬‬
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‫‪٤٠‬‬ ‫‪١٠٣‬‬ ‫﴿‪< ; : 9 8 7 6 5‬‬ ‫ﺍﻷﻧﻌﺎﻡ‬
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‫‪١٢٤‬‬ ‫‪١١٢‬‬ ‫﴿‪? > = < ; : 9‬‬ ‫ﺍﻷﻧﻌﺎﻡ‬
‫@ ‪I HG F E D C B A‬‬
‫‪﴾Q P ONML K J‬‬
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‫‪﴾Ì Ë‬‬
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﴾ÔÓ
١٤٧ ١٠١ ¹ ¸ ¶ µ ´ ³﴿ ‫ﺍﻷﻋﺮﺍﻑ‬
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١٢٠ ١٥٥ ³ ²± ° ¯ ® ¬ «﴿ ‫ﺍﻷﻋﺮﺍﻑ‬
½¼ »º ¹¸¶ µ´
É È Ç Æ ÅÄ Ã Â Á À ¿¾
Õ Ô Ó Ò ÑÐ Ï Î Í Ì Ë Ê
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٤٠ ١٧٣‫ـ‬١٧٢ > = < ; : 9 8 7 6﴿ ‫ﺍﻷﻋﺮﺍﻑ‬
IH GF E DC B A @ ?
SRQPONMLKJ
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٦٣ ٢ > = < ; : 9 8 7﴿ ‫ﺍﻷﻧﻔﺎﻝ‬
FEDCBA@?
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﴾¶µ´ ³ ²±
١٢٢ ،٧٤ ٦٠ ° ¯ ® ¬ « ª © ¨﴿ ‫ﺍﻷﻧﻔﺎﻝ‬
﴾¶µ´ ³ ²±
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‫ﺍﻟﺼﻔﺤﺔ‬ ‫ﺭﻗﻤﻬﺎ‬ ‫ﺍﻵﻳﺔ‬ ‫ﺍﻟﺴﻮﺭﺓ‬
٥٤ ٢٤ P O N M L K﴿ ‫ﺍﻟﺘﻮﺑﺔ‬
U T S R Q
[Z Y X WV
cba`_^]\
k j i h gf e d
﴾l
٦٨ ٤٦ ¥¤£¢¡﴿ ‫ﺍﻟﺘﻮﺑﺔ‬
﴾© ¨§ ¦
٧١ ٦٠ ﴾v u﴿ ‫ﺍﻟﺘﻮﺑﺔ‬
٢٢٤ ١٠٥ ﴾¶µ´³ ²±°﴿ ‫ﺍﻟﺘﻮﺑﺔ‬
١٢٩ ١٨ y x w v u t s r﴿ ‫ﻳﻮﻧﺲ‬
¢ ¡ ~ } | { z
«ª©¨§¦¥¤£
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١١٢ ٢٦ * ) ( ' &% $ # "﴿ ‫ﻳﻮﻧﺲ‬
﴾4 3 2 10/ .-, +
١٨٠ ٤٩ ﴾zy xw v ut s r﴿ ‫ﻳﻮﻧﺲ‬
١٢٣ ٦١ Ä Ã Â Á À ¿ ¾ ½ ¼ » º﴿ ‫ﻳﻮﻧﺲ‬
Ï ÎÍ Ì Ë Ê É È Ç Æ Å
ÙØ×ÖÕÔÓÒÑÐ
﴾ä ãâ áà ß Þ Ý ÜÛÚ
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‫ﺍﻟﺼﻔﺤﺔ‬ ‫ﺭﻗﻤﻬﺎ‬ ‫ﺍﻵﻳﺔ‬ ‫ﺍﻟﺴﻮﺭﺓ‬
٦٥ ٧١ ﴾7 6 5 4 3 2﴿ ‫ﻳﻮﻧﺲ‬
٦٤ ،٦٢ ٨٤ q p o n m l k j i h g﴿ ‫ﻳﻮﻧﺲ‬
{zyxwv ut sr
﴾}|
١٠٥ ،١٠٣ ١٨ Î Í Ì Ë ÊÉ È Ç Æ Å ﴿ ‫ﻫﻮﺩ‬
﴾Ï
١٢٠ ٣٤‫ـ‬٣٢ o n m l k j i h﴿ ‫ﻫﻮﺩ‬
yxw vuts rq p
¥¤£¢¡~}|{z
³² ±° ¯ ® ¬ « ª © ¨ § ¦
﴾µ ´
٦٥ ٥٦ H G F E D C B A @ ? > = <﴿ ‫ﻫﻮﺩ‬
﴾ON M LK JI
١١٠ ١٠٨ Ö Õ Ô Ó Ò Ñ Ð Ï Î﴿ ‫ﻫﻮﺩ‬
﴾à ßÞ ÝÜ Û Ú ÙØ×
١٦٠ ١٢٣ ﴾jih﴿ ‫ﻫﻮﺩ‬
١٥٣ ٦ ﴾8 76 5432﴿ ‫ﻳﻮﺳﻒ‬
٣١ ١٠ ﴾~ }| {﴿ ‫ﻳﻮﺳﻒ‬
٢٢٢ ١٨ V U T S RQ P O N M﴿ ‫ﻳﻮﺳﻒ‬
` _ ^ ] \[ Z YX W
﴾a
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‫ﺍﻟﺼﻔﺤﺔ‬ ‫ﺭﻗﻤﻬﺎ‬ ‫ﺍﻵﻳﺔ‬ ‫ﺍﻟﺴﻮﺭﺓ‬
٣٧ ٣٧ Ï Î Í Ì Ë Ê É È Ç﴿ ‫ﻳﻮﺳﻒ‬
﴾Ñ Ð
٢٢٤ ٤٩‫ـ‬٤٦ > = < ; : 9 8 7﴿ ‫ﻳﻮﺳﻒ‬
EDCBA@?
NMLKJIHGF
WV UTSR QPO
cba`_^]\[ZYX
onm lkji hgfe d
﴾w vu t s rq p
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a`_^]\[ZYXW
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٢٢٢ ٨٣ ¢ ¡ ~ }| { z y x w﴿ ‫ﻳﻮﺳﻒ‬
« ª © ¨§ ¦ ¥ ¤ £
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١٥٣ ١٠١ ¸ ¶ µ ´ ³ ² ± °﴿ ‫ﻳﻮﺳﻒ‬
﴾¹
٢٢٠ ١١٠ ® ¬ « ª © ¨ § ¦﴿ ‫ﻳﻮﺳﻒ‬
º ¹ ¸ ¶ µ ´³ ² ± ° ¯
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‫ﺍﻟﺼﻔﺤﺔ‬ ‫ﺭﻗﻤﻬﺎ‬ ‫ﺍﻵﻳﺔ‬ ‫ﺍﻟﺴﻮﺭﺓ‬
٩٤ ٥ ¶ µ ´ ³ ² ± ° ¯ ®﴿ ‫ﺍﻟﺮﻋﺪ‬
À ¿¾ ½ ¼ » º¹ ¸
Ê É È Ç Æ Å ÄÃ Â Á
﴾Ë
٦٥ ٣٠ E D C B A @ ? > = <﴿ ‫ﺍﻟﺮﻋﺪ‬
﴾F
٦٩ ،٦٣ ١٢‫ـ‬١١ ) ( ' & % $ # " !﴿ ‫ﺇﺑﺮﺍﻫﻴﻢ‬
5 4 3 2 10 / . - , + *
> = < ;: 9 8 7 6
GFEDCBA@?
Q P ON M L K JI H
﴾S R
٦٣ ١٢ H G F E D C B A﴿ ‫ﺇﺑﺮﺍﻫﻴﻢ‬
﴾I
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٨٥ ٢٧ D C B A @ ? > =﴿ ‫ﺇﺑﺮﺍﻫﻴﻢ‬
LK J I HG F E
﴾P O N M
١٤٠ ٩ ﴾m l kj ihg﴿ ‫ﺍﳊﺠﺮ‬
٣١ ١٢ ﴾21 0 /﴿ ‫ﺍﳊﺠﺮﺍﺕ‬
٢١٢ ١٣ M L K J I H G F E﴿ ‫ﺍﳊﺠﺮﺍﺕ‬
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‫ﺍﻟﺼﻔﺤﺔ‬ ‫ﺭﻗﻤﻬﺎ‬ ‫ﺍﻵﻳﺔ‬ ‫ﺍﻟﺴﻮﺭﺓ‬
Y X W VU T S R Q PO N
﴾Z
٢٩ ١٥ ¤ £ ¢¡  ~ } |﴿ ‫ﺍﳊﺠﺮﺍﺕ‬
¬« ª © ¨ § ¦ ¥
﴾°¯®
٤٣ ٣٦ L K J I H G F E D﴿ ‫ﺍﻟﻨﺤﻞ‬
﴾N M
٤١ ٤٠ ﴾À ¿ ¾ ½ ¼ »º ¹¸ ¶﴿ ‫ﺍﻟﻨﺤﻞ‬
٧٨ ٤٢‫ـ‬٤١ Ë Ê É È Ç Æ Å Ä Ã Â﴿ ‫ﺍﻟﻨﺤﻞ‬
Õ Ô Ó ÒÑ Ð Ï ÎÍ Ì
﴾Û Ú Ù Ø× Ö
١٤٧ ٧٨ ¼ » º ¹ ¸ ¶ µ﴿ ‫ﺍﻟﻨﺤﻞ‬
Ä ÃÂ Á À ¿ ¾ ½
﴾Å
٣٠ ٩٧ a ` _ ^ ] \ [ Z Y﴿ ‫ﺍﻟﻨﺤﻞ‬
h g f ed c b
﴾k j i
٧٧ ١٠٠‫ـ‬٩٨ t s r q p o n m﴿ ‫ﺍﻟﻨﺤﻞ‬
~}|{zyxwvu
¦¥ ¤ £ ¢ ¡ 
﴾ª©¨§
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‫‪٢٤٧‬‬
‫ﺍﻟﺼﻔﺤﺔ‬ ‫ﺭﻗﻤﻬﺎ‬ ‫ﺍﻵﻳﺔ‬ ‫ﺍﻟﺴﻮﺭﺓ‬
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‫~  ¡ ‪¨ § ¦ ¥ ¤ £¢‬‬
‫© ‪﴾°¯ ® ¬«ª‬‬
‫‪٦٤‬‬ ‫‪٢‬‬ ‫﴿‪> = < ; : 9 8‬‬ ‫ﺍﻹﺳﺮﺍﺀ‬
‫? @‪﴾C B A‬‬
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T S R Q P O NM L K J I H
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٢٠٩ ٣٥‫ـ‬٣٤ c b a ` _^ ] \ [ Z﴿ ‫ﻓﺼﻠﺖ‬
mlkji hg fed
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١١٩ ٤٩ ﴾â á à ß Þ﴿ ‫ﺍﻟﻘﻤﺮ‬
١١٧ ٥٥ ﴾E DC B A@﴿ ‫ﺍﻟﻘﻤﺮ‬
٢١٨ ،٨٤ ٢٧‫ـ‬٢٦ X W V U T S R Q P O﴿ ‫ﺍﻟﺮﲪﻦ‬
﴾Y
٤٦ ٤٦ ﴾C B A @?﴿ ‫ﺍﻟﺮﲪﻦ‬
١٠٨ ١٣‫ـ‬١٢ ( ' & % $ # " !﴿ ‫ﺍﳊﺪﻳﺪ‬
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‫ﺍﻟﺼﻔﺤﺔ‬ ‫ﺭﻗﻤﻬﺎ‬ ‫ﺍﻵﻳﺔ‬ ‫ﺍﻟﺴﻮﺭﺓ‬
MLKJIHGFED
﴾S RQ P O N
١١١ ٢١ ﴾q po n m﴿ ‫ﺍﳊﺪﻳﺪ‬
١٩٥ ١١ ãâ áà ß Þ Ý Ü Û Ú﴿ ‫ﺎﺩﻟﺔ‬‫ﺍ‬
﴾ç æå ä
٢١٩ ٩ ¿ ¾ ½ ¼ » º ¹ ¸﴿ ‫ﺍﳊﺸﺮ‬
ÈÇÆÅÄÃÂ ÁÀ
Ò Ñ ÐÏ Î Í Ì Ë Ê É
﴾×Ö ÕÔÓ
١٤٣ ١٣ ﴾Ì ËÊÉÈ Ç Æ Å ÄÃ Â﴿ ‫ﺍﻟﺼﻒ‬
٧٤ ١٠ ? > = < ; : 9 8﴿ ‫ﺍﳉﻤﻌﺔ‬
﴾FED C BA @
٦٣ ٣‫ـ‬٢ t s r q p o n m l k j﴿ ‫ﺍﻟﻄﻼﻕ‬
﴾|{ zyx w vu
،٧٥ ،٧٨ ٣‫ـ‬٢ gfedcba`﴿ ‫ﺍﻟﻄﻼﻕ‬
٨١ s r q p o n m l k j ih
﴾| { zy x w vu t
١٢٣ ١٢ ë ê é è ç æ å ä ã â á à﴿ ‫ﺍﻟﻄﻼﻕ‬
﴾íì
١٠٢ ١٨ ﴾fed c ba﴿ ‫ﺍﳊﺎﻗﺔ‬
١٠٣ ١٩ ﴾p on m lk j i h﴿ ‫ﺍﳊﺎﻗﺔ‬
 ‫ﻓﮭﺮس اﻵﯾﺎت‬
‫‪٢٥٨‬‬
‫ﺍﻟﺼﻔﺤﺔ‬ ‫ﺭﻗﻤﻬﺎ‬ ‫ﺍﻵﻳﺔ‬ ‫ﺍﻟﺴﻮﺭﺓ‬
‫‪١٠٣‬‬ ‫‪٢٥‬‬ ‫﴿¯ ‪﴾¹ ¸ ¶ µ´ ³ ²±°‬‬ ‫ﺍﳊﺎﻗﺔ‬
‫‪٥١‬‬ ‫‪١٣‬‬ ‫﴿‪﴾5 4 3 2 1 0‬‬ ‫ﻧﻮﺡ‬
‫‪٣٦‬‬ ‫‪٢٦‬ـ‪٢٧‬‬ ‫﴿‪Ð Ï Î Í Ì Ë Ê É È Ç‬‬ ‫ﺍﳉﻦ‬
‫‪﴾ÓÒ Ñ‬‬
‫‪٨١‬‬ ‫‪١‬ـ‪٤‬‬ ‫﴿‪c b a ` _ ^ ] \ [ Z‬‬ ‫ﺍﻟﻘﻴﺎﻣﺔ‬
‫‪nm lkj i hg f ed‬‬
‫‪﴾p o‬‬
‫‪١١٢‬‬ ‫‪٢٢‬ـ‪٢٣‬‬ ‫﴿) *‪﴾/. -, +‬‬ ‫ﺍﻟﻘﻴﺎﻣﺔ‬
‫‪١٢٥‬‬ ‫‪٣٠‬‬ ‫﴿‪﴾NM LK JI H‬‬ ‫ﺍﻹﻧﺴﺎﻥ‬
‫‪١١٩‬‬ ‫‪٢١‬ـ‪٢٣‬‬ ‫ﺍﳌﺮﺳﻼﺕ ﴿' ( ) * ‪1 0 / . - , +‬‬
‫‪﴾2‬‬
‫‪٨٢‬‬ ‫‪٣٤‬‬ ‫ﺍﻟﻨﺎﺯﻋﺎﺕ ﴿|} ~ ¡﴾‬
‫‪٥٦ ،٤٨‬‬ ‫‪٤٠‬ـ‪٤١‬‬ ‫ﺍﻟﻨﺎﺯﻋﺎﺕ ﴿¼ ½ ¾ ¿ ‪Æ Å Ä Ã Â Á À‬‬
‫‪﴾É È Ç‬‬
‫‪٩٣‬‬ ‫‪٢٢‬‬ ‫﴿‪﴾z y x w‬‬ ‫ﻋﺒﺲ‬
‫‪٩٦‬‬ ‫‪٣٤‬ـ‪٤١‬‬ ‫﴿‪Ö Õ Ô Ó Ò Ñ Ð Ï Î Í Ì‬‬ ‫ﻋﺒﺲ‬
‫× ‪áà ßÞ ÝÜ ÛÚÙØ‬‬
‫‪êéèçæåäãâ‬‬
‫‪﴾ì ë‬‬
‫‪١٠٤‬‬ ‫‪١٠‬ـ‪١١‬‬ ‫ﺍﻻﻧﺸﻘﺎﻕ ﴿‪﴾c ba `_ ^ ] \ [ Z‬‬
‫‪٤٨‬‬ ‫‪١٠‬‬ ‫﴿¾ ¿ ‪﴾À‬‬ ‫ﺍﻷﻋﻠﻰ‬
 ‫ﻓﮭﺮس اﻵﯾﺎت‬
‫‪٢٥٩‬‬
‫ﺍﻟﺼﻔﺤﺔ‬ ‫ﺭﻗﻤﻬﺎ‬ ‫ﺍﻵﻳﺔ‬ ‫ﺍﻟﺴﻮﺭﺓ‬
‫‪٤٩‬‬ ‫‪٨‬‬ ‫﴿¶ ¸ ‪﴾¹‬‬ ‫ﺍﻟﺸﺮﺡ‬
‫‪١٥٠‬‬ ‫‪١‬ـ‪٣‬‬ ‫﴿‪V U T S R Q P O N M L K‬‬ ‫ﺍﻟﻌﻠﻖ‬
‫‪ba` _^]\[ZYX W‬‬
‫‪﴾c‬‬
‫‪١١٧‬‬ ‫‪١‬‬ ‫﴿! " ‪﴾% $ #‬‬ ‫ﺍﻟﻘﺪﺭ‬
‫‪٤٨‬‬ ‫‪٨‬‬ ‫﴿‪﴾7 65 4 321 0/ .‬‬ ‫ﺍﻟﺒﻴﻨﺔ‬
‫‪١٠٦‬‬ ‫‪١‬ـ‪٥‬‬ ‫﴿‪? > = < ; : 9‬‬ ‫ﺍﻟﺰﻟﺰﻟﺔ‬
‫@‪HGFEDCBA‬‬
‫‪﴾N MLK J I‬‬
‫‪٤٢‬‬ ‫‪٣‬ـ‪٤‬‬ ‫﴿) * ‪/ . - , +‬‬ ‫ﻗﺮﻳﺶ‬
‫‪﴾4 32 1 0‬‬
‫‪٩٧‬‬ ‫‪١‬‬ ‫﴿‪﴾X WV‬‬ ‫ﺍﻟﻜﻮﺛﺮ‬
 ‫ﻓﮭﺮس اﻷﺣﺎدﯾﺚ واﻵﺛﺎر‬
‫‪٢٦٠‬‬
‫ﻓﻬﺭﺱ ﺍﻷﺤﺎﺩﻴﺙ ﻭﺍﻵﺜﺎﺭ‬
‫ﺍﻟﺼﻔﺤﺔ‬ ‫ﻃﺮﻑ ﺍﳊﺪﻳﺚ ﺃﻭ ﺍﻷﺛﺮ‬ ‫ﻡ‬
‫‪٥٥‬‬ ‫ﺇﺫﺍ ﺃﺣﺐ ﺍﷲ ﺍﻟﻌﺒﺪ‪ ‬ﻧﺎﺩﻯ ﺟﱪﻳﻞﹶ ﺇﻥ ﺍﷲ ﳛﺐ ﻓﻼﻧ‪‬ﺎ ﻓﺄﺣﺒﻪ…‬ ‫‪١‬‬
‫‪١١٣‬‬ ‫ﺇﺫﺍ ﺩﺧﻞ ﺃﻫﻞ ﺍﳉﻨﺔ ﺍﳉﻨﺔ ﻳﻘﻮﻝ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ‪ :‬ﺗﺮﻳﺪﻭﻥ ﺷﻴﺌﹰﺎ‬ ‫‪٢‬‬
‫ﺃﺯﻳﺪﻛﻢ…‬
‫‪١٥٧‬‬ ‫ﺇﺫﺍ ﻫﻢ‪ ‬ﺃﺣﺪﻛﻢ ﺑﺎﻷﻣﺮ ﻓﻠﲑﻛﻊ ﺭﻛﻌﺘﲔ ﻣﻦ ﻏﲑ ﺍﻟﻔﺮﻳﻀﺔ…‬ ‫‪٣‬‬
‫‪١٢٥‬‬ ‫ﺍﺷﻔﻌﻮﺍ ﺗﺆﺟﺮﻭﺍ‪ ،‬ﻭﻳﻘﻀﻲ ﺍﷲ ﻋﻠﻰ ﻟﺴﺎﻥ ﻧﺒﻴﻪ ﻣﺎ ﻳﺸﺎﺀ…‬ ‫‪٤‬‬
‫‪٨٩‬‬ ‫ﺍﻃﹼﻠﻊ ﺍﻟﻨﱯ ‪ ‬ﻋﻠﻴﻨﺎ ﻭﳓﻦ ﻧﺘﺬﺍﻛﺮ ﻓﻘﺎﻝ‪ :‬ﻣﺎ ﺗﺬﺍﻛﺮﻭﻥ؟ ﻗﺎﻟﻮﺍ‪:‬‬ ‫‪٥‬‬
‫ﻧﺬﻛﺮ ﺍﻟﺴﺎﻋﺔ…‬
‫‪٨٩‬‬ ‫ﺍﻋﺪﺩ ﺳﺘ‪‬ﺎ ﺑﲔ ﻳﺪﻱ ﺍﻟﺴﺎﻋﺔ‪ ،‬ﻣﻮﺗِﻲ‪ ،‬ﰒ ﻓﺘﺢ ﺑﻴﺖ ﺍﳌﻘﺪﺱ…‬ ‫‪٦‬‬
‫‪١١٢‬‬ ‫ﺃﻋﺪﺩﺕ ﻟﻌﺒﺎﺩﻱ ﺍﻟﺼﺎﳊﲔ ﻣﺎ ﻻ ﻋﲔ ﺭﺃﺕ ﻭﻻ ﺃﺫﻥ ﲰﻌﺖ…‬ ‫‪٧‬‬
‫‪١٠٠‬‬ ‫ﺃﹸﻋﻄﻴﺖ ﲬﺴ‪‬ﺎ ﱂ ﻳﻌﻄﻬﻦ ﺃﺣﺪ ﻣﻦ ﻗﺒﻠﻲ…‬ ‫‪٨‬‬
‫‪٨٤‬‬ ‫ﺃﻋﻮﺫ ﺑﻌﺰﺗﻚ ﺍﻟﺬﻱ ﻻ ﺇﻟﻪ ﺇﻻ ﺃﻧﺖ‪ ،‬ﺍﻟﺬﻱ ﻻ ﳝﻮﺕ…‬ ‫‪٩‬‬
‫‪١٢٧‬‬ ‫‪ ١٠‬ﺃﻓﺮﺍﺭ ﻣﻦ ﻗﺪﺭ ﺍﷲ؟‪ ،‬ﻓﻘﺎﻝ ﻋﻤﺮ‪ :‬ﻟﻮ ﻏﲑﻙ ﻗﺎﳍﺎ ﻳﺎ ﺃﺑﺎ ﻋﺒﻴﺪﺓ…‬
‫‪١٣٤‬‬ ‫‪ ١١‬ﺍﻛﺘﺒﻮﺍ ﱄ ﻣﻦ ﺗﻠﻔﻆ ﺑﺎﻹﺳﻼﻡ ﻣﻦ ﺍﻟﻨﺎﺱ…‬
‫‪١١١‬‬ ‫‪ ١٢‬ﺇﻥ ﺃﺣﺪﻛﻢ ﺇﺫﺍ ﻣﺎﺕ ﻋ‪‬ﺮﺽ ﻋﻠﻴﻪ ﻣﻘﻌﺪﻩ ﺑﺎﻟﻐﺪﺍﺓ ﻭﺍﻟﻌﺸﻲ…‬
‫‪٨٦‬‬ ‫‪ ١٣‬ﺇﻥ ﺍﻟﻌﺒﺪ ﺇﺫﺍ ﻭﺿﻊ ﰲ ﻗﱪﻩ ﻭﺗﻮﱃ ﻋﻨﻪ ﺃﺻﺤﺎﺑﻪ‪ ،‬ﺇﻧﻪ ﻟﻴﺴﻤﻊ ﻗﺮﻉ‬
‫ﻧﻌﺎﳍﻢ…‬
‫‪١٠٥‬‬ ‫‪ ١٤‬ﺇﻥ ﺍﷲ ‪ ‬ﻳ‪‬ﺪﱐ ﺍﳌﺆﻣﻦ ﻓﻴﻀﻊ ﻋﻠﻴﻪ ﻛﻨﻔﻪ ﻭﻳﺴﺘﺮﻩ ﻣﻦ ﺍﻟﻨﺎﺱ‬
‫ﻭﻳﻘﺮﺭﻩ ﺑﺬﻧﻮﺑﻪ…‬
‫‪٢٢٠‬‬ ‫‪ ١٥‬ﺇﻥ ﺍﷲ ﲡﺎﻭﺯ ﻋﻦ ﺃﻣﱵ ﻣﺎ ﻭﺳﻮﺳﺖ ﺑﻪ ﺻﺪﺭﻭﻫﺎ ﻣﺎ ﱂ ﺗﻌﻤﻞ…‬
‫‪١٤٣‬‬ ‫‪ ١٦‬ﺇﻥ ﺍﷲ ﺯﻭﻯ ﱄ ﺍﻷﺭﺽ‪ ،‬ﻓﺮﺃﻳﺖ ﻣﺸﺎﺭﻗﻬﺎ ﻭﻣﻐﺎﺭ‪‬ﺎ…‬
‫‪٩١‬‬ ‫‪ ١٧‬ﺇﻥ ﺍﻟﻨﺎﺱ ﻳ‪‬ﺼﻌﻘﻮﻥ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻓﺄﻛﻮﻥ ﺃﻭﻝ ﻣﻦ ﻳ‪‬ﻔِﻴﻖ…‬
‫‪٩٨‬‬ ‫‪ ١٨‬ﺇﻥ ﺃﻣﺎﻣﻜﻢ ﺣﻮﺿ‪‬ﺎ ﻛﻤﺎ ﺑﲔ ﺟﺮﺑﺎﺀ ﻭﺃﺫﺭﺡ…‬
‫‪٩٥‬‬ ‫‪ ١٩‬ﺇﻥ ﺃﻭﻝ ﺍﳋﻼﺋﻖ ﻳ‪‬ﻜﺴﻰ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳋﻠﻴﻞ…‬
 ‫ﻓﮭﺮس اﻷﺣﺎدﯾﺚ واﻵﺛﺎر‬
‫‪٢٦١‬‬
‫ﺍﻟﺼﻔﺤﺔ‬ ‫ﻃﺮﻑ ﺍﳊﺪﻳﺚ ﺃﻭ ﺍﻷﺛﺮ‬ ‫ﻡ‬
‫‪٩٤‬‬ ‫‪ ٢٠‬ﺇﻥ ﺃﻭﻝ ﺯﻣﺮﺓ ﻳﺪﺧﻠﻮﻥ ﺍﳉﻨﺔ ﻭﺫﻛﺮ ﻣﻦ ﺻﻔﺎ‪‬ﻢ‪ :‬ﻋﻠﻰ ﺧﻠﻖ ﺭﺟﻞ‬
‫ﻭﺍﺣﺪ…‬
‫‪١٢٠‬‬ ‫‪ ٢١‬ﺇﻥ ﺃﻭﻝ ﺷﻲﺀ ﺧﻠﻘﻪ ﺍﷲ ﺍﻟﻘﻠﻢ ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﺍﻛﺘﺐ…‬
‫‪٥٥‬‬ ‫‪ ٢٢‬ﺇﻥ ﰲ ﺍﳉﺴﺪ ﻣﻀﻐﺔﹰ ﺇﺫﺍ ﺻﻠﺤﺖ ﺻﻠﺢ ﺍﳉﺴﺪ ﻛﻠﻪ…‬
‫‪٩٨‬‬ ‫‪ ٢٣‬ﺇﻥ ﻗﺪﺭ ﺣﻮﺿﻲ ﻛﻤﺎ ﺑﲔ ﺃﻳﻠﺔ ﻭﺻﻨﻌﺎﺀ ﻣﻦ ﺍﻟﻴﻤﻦ…‬
‫‪١٥٥‬‬ ‫‪ ٢٤‬ﺇﻥ ﷲ ﻋﺒﺎﺩ‪‬ﺍ ﻳﻌﺮﻓﻮﻥ ﺍﻟﻨﺎﺱ ﺑﺎﻟﺘﻮﺳﻢ…‬
‫‪٧٦‬‬ ‫‪ ٢٥‬ﺇﻥ ﻫﺬﺍ ﺍﺧﺘﺮﻁ ﺳﻴﻔﻲ ﻭﺃﻧﺎ ﻧﺎﺋﻢ ﻓﺎﺳﺘﻴﻘﻈﺖ…‬
‫‪٩٤‬‬ ‫‪ ٢٦‬ﺃﻧﺎ ﺳﻴﺪ ﻭﻟﺪ ﺁﺩﻡ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻭﺃﻭﻝ ﻣﻦ ﻳﻨﺸﻖ ﻋﻨﻪ ﺍﻟﻘﱪ…‬
‫‪٥٧‬‬ ‫‪ ٢٧‬ﺃﻧﺎ ﻋﻨﺪ ﻇﻦ ﻋﺒﺪﻱ ﰊ‪ ،‬ﻭﺃﻧﺎ ﻣﻌﻪ ﺇﺫﺍ ﺫﻛﺮﱐ…‬
‫‪١١٣‬‬ ‫‪ ٢٨‬ﺇﻧﻜﻢ ﺳﺘﺮﻭﻥ ﺭﺑﻜﻢ ﻛﻤﺎ ﺗﺮﻭﻥ ﻫﺬﺍ ﻻ ﺗ‪‬ﻀﺎﻣ‪‬ﻮﻥ ﰲ ﺭﺅﻳﺘﻪ…‬
‫‪٩٥‬‬ ‫‪ ٢٩‬ﺇﻧﻜﻢ ﳏﺸﻮﺭﻭﻥ ﺣﻔﺎﺓ ﻋﺮﺍﺓ ﻏﺮﻻﹰ…‬
‫‪٢٢٣ ،٥٤‬‬ ‫‪ ٣٠‬ﺇﳕﺎ ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺎﺕ‪ ،‬ﻭﺇﳕﺎ ﻟﻜﻞ ﺍﻣﺮﺉ ﻣﺎ ﻧﻮﻯ…‬
‫‪١٠٧‬‬ ‫‪ ٣١‬ﺇﻧﻪ ﻟﻴﺄﰐ ﺍﻟﺮﺟﻞ ﺍﻟﻌﻈﻴﻢ ﺍﻟﺴﻤﲔ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻻ ﻳﺰﻥ ﻋﻨﺪ ﺍﷲ‬
‫ﺟﻨﺎﺡ ﺑﻌﻮﺿﺔ…‬
‫‪٩٨‬‬ ‫‪ ٣٢‬ﺇﱐ ﻓﺮﻃﻜﻢ ﻋﻠﻰ ﺍﳊﻮﺽ ﻣﻦ ﻣﺮ‪ ‬ﻋﻠﻲ‪ ‬ﺷﺮﺏ…‬
‫‪٤٥‬‬ ‫‪ ٣٣‬ﺇﱐ ﻷﻋﻠﻤﻬﻢ ﺑﺎﷲ ﻭﺃﺷﺪﻫﻢ ﻟﻪ ﺧﺸﻴﺔ…‬
‫‪٩٨‬‬ ‫‪ ٣٤‬ﺇﱐ ﻟﺒﻌﻘﺮ ﺣﻮﺿﻲ ﺃﺫﻭﺩ ﺍﻟﻨﺎﺱ ﻷﻫﻞ ﺍﻟﻴﻤﻦ…‬
‫‪١٥٢‬‬ ‫‪ ٣٥‬ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ‪ ،‬ﺇﻧﻪ ﱂ ﻳﺒﻖ ﻣﻦ ﻣﺒﺸﺮﺍﺕ ﺍﻟﻨﺒﻮﺓ ﺇﻻ ﺍﻟﺮﺅﻳﺎ ﺍﻟﺼﺎﳊﺔ…‬
‫‪١٤٤‬‬ ‫‪ ٣٦‬ﺑﺎﺩﺭﻭﺍ ﺑﺎﻷﻋﻤﺎﻝ ﻓﺘﻨ‪‬ﺎ ﻛﻘﻄﻊ ﺍﻟﻠﻴﻞ ﺍﳌﻈﻠﻢ‪ ،‬ﻳﺼﺒﺢ ﺍﻟﺮﺟﻞ ﻣﺆﻣﻨ‪‬ﺎ‬
‫ﻭﳝﺴﻲ ﻛﺎﻓﺮ‪‬ﺍ…‬
‫‪٨٧‬‬ ‫‪ ٣٧‬ﺑﻌﺜﺖ ﺃﻧﺎ ﻭﺍﻟﺴﺎﻋﺔ ﻛﻬﺎﺗﲔ‪ ،‬ﻭﻳﺸﲑ ﺑﺄﹸﺻﺒﻌﻴﻪ ﻓﻴﻤﺪﳘﺎ…‬
‫‪١٠٩‬‬ ‫‪ ٣٨‬ﺑﻠﻐﲏ ﺃﻥ ﺍﳉﺴﺮ ﺃﺩﻕ ﻣﻦ ﺍﻟﺸﻌﺮﺓ‪ ،‬ﻭﺃﺣﺪ ﻣﻦ ﺍﻟﺴﻴﻒ…‬
‫‪١٢٢‬‬ ‫‪ ٣٩‬ﺗﺪﺍﻭﻭﺍ ﻋﺒﺎﺩ ﺍﷲ‪ ،‬ﻓﺈﻥ ﺍﷲ ﱂ ﻳﻀﻊ ﺩﺍﺀ ﺇﻻ ﻭﺿﻊ ﻟﻪ ﺩﻭﺍﺀ…‬
‫‪١٤٤‬‬ ‫‪ ٤٠‬ﺗﺼﺪﻗﻮﺍ؛ ﻓﺈﻧﻪ ﻳﺄﰐ ﻋﻠﻴﻜﻢ ﺯﻣﺎﻥ ﳝﺸﻲ ﺍﻟﺮﺟﻞ ﺑﺼﺪﻗﺘﻪ ﻓﻼ ﳚﺪ‬
 ‫ﻓﮭﺮس اﻷﺣﺎدﯾﺚ واﻵﺛﺎر‬
‫‪٢٦٢‬‬
‫ﺍﻟﺼﻔﺤﺔ‬ ‫ﻃﺮﻑ ﺍﳊﺪﻳﺚ ﺃﻭ ﺍﻷﺛﺮ‬ ‫ﻡ‬
‫ﻣﻦ ﻳﻘﺒﻠﻬﺎ…‬
‫‪٣٤‬‬ ‫‪ ٤١‬ﺗﻐﺪﻳﻨﺎ ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻭﻣﻌﻨﺎ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﺑﻦ ﺍﳉﺮﺍﺡ…‬
‫‪١٤٣‬‬ ‫‪ ٤٢‬ﺗﻘﺎﺗﻠﻜﻢ ﺍﻟﻴﻬﻮﺩ ﻓﺘﺴﻠﻄﻮﻥ ﻋﻠﻴﻬﻢ…‬
‫‪١٦٢‬‬ ‫‪ ٤٣‬ﺗﻠﻚ ﺍﻟﻜﻠﻤﺔ ﻣﻦ ﺍﳊﻖ ﳜﻄﻔﻬﺎ ﺍﳉﲏ ﻓﻴ‪‬ﻘﹸﺮ‪‬ﻫﺎ ﰲ ﺃﺫﻥ ﻭﻟﻴﻪ…‬
‫‪٩٧‬‬ ‫‪ ٤٤‬ﰒ ﻟﻴﻘﻔﻦ ﺃﺣﺪﻛﻢ ﺑﲔ ﻳﺪﻱ ﺍﷲ ﻟﻴﺲ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻪ ﺣﺠﺎﺏ ﻭﻻ‬
‫ﺗﺮﲨﺎﻥ ﻳﺘﺮﺟﻢ ﻟﻪ…‬
‫‪٩١‬‬ ‫‪ ٤٥‬ﺟﺎﺀ ﺃﻋﺮﺍﰊ ﺇﱃ ﺍﻟﻨﱯ ‪ ‬ﻓﻘﺎﻝ‪ :‬ﻣﺎ ﺍﻟﺼﻮﺭ؟ ﻗﺎﻝ‪ :‬ﺍﻟﺼﻮﺭ ﻗﺮﻥ‬
‫ﻳﻨﻔﺦ ﻓﻴﻪ…‬
‫‪١٣٣‬‬ ‫‪ ٤٦‬ﺣﲔ ﺗﻮﻓﻴﺖ ﺃﻣﻪ ﻭﻫﻮ ﻏﺎﺋﺐ ﻋﻨﻬﺎ ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﺇﻥ ﺃﻣﻲ‬
‫ﺗﻮﻓﻴﺖ ﻭﺃﻧﺎ ﻏﺎﺋﺐ ﻋﻨﻬﺎ ﺃﻳﻨﻔﻌﻬﺎ ﺷﻲﺀ ﺇﻥ ﺗﺼﺪﻗﺖ ﺑﻪ ﻋﻨﻬﺎ…‬
‫‪١٥٢‬‬ ‫‪ ٤٧‬ﺍﻟﺮﺅﻳﺎ ﺍﻟﺼﺎﺩﻗﺔ ﻣﻦ ﺍﷲ‪ ،‬ﻭﺍﳊﻠﻢ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ…‬
‫‪١٢٣‬‬ ‫‪ ٤٨‬ﺳﺌﻞ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻋﻦ ﺃﻭﻻﺩ ﺍﳌﺸﺮﻛﲔ…‬
‫‪١١٩ ،٣٢‬‬ ‫‪ ٤٩‬ﻓﺄﺧﱪﱐ ﻋﻦ ﺍﻹﳝﺎﻥ‪ ،‬ﻗﺎﻝ‪ :‬ﺃﻥ ﺗﺆﻣﻦ ﺑﺎﷲ‪ ،‬ﻭﻣﻼﺋﻜﺘﻪ…‬
‫‪١٠٧‬‬ ‫‪ ٥٠‬ﻓﺘﻮﺿﻊ ﺍﻟﺴﺠﻼﺕ ﰲ ﻛﻔﻪ ﻭﺍﻟﺒﻄﺎﻗﺔ ﰲ ﻛﻔﺔ…‬
‫‪٤٧‬‬ ‫‪ ٥١‬ﻓﺮ ﻣﻦ ﺍ‪‬ﺬﻭﻡ ﻛﻤﺎ ﺗﻔﺮ ﻣﻦ ﺍﻷﺳﺪ…‬
‫‪١٦١‬‬ ‫‪ ٥٢‬ﻓﻼ ﺗﺄﺗﻮﺍ ﺍﻟﻜﻬﺎﻥ…‬
‫‪١٥٧‬‬ ‫‪ ٥٣‬ﻓﻠﲑﻛﻊ ﺭﻛﻌﺘﲔ ﻣﻦ ﻏﲑ ﺍﻟﻔﺮﻳﻀﺔ ﰒ ﻟﻴﻘﻞ…‬
‫‪١٠١‬‬ ‫‪ ٥٤‬ﻓﻴﺄﺗﻮﻥ ﳏﻤﺪ‪‬ﺍ ‪ ‬ﻓﻴﻘﻮﻟﻮﻥ‪ :‬ﻳﺎ ﳏﻤﺪ ﺃﻧﺖ ﺭﺳﻮﻝ ﺍﷲ ﻭﺧﺎﰎ‬
‫ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﻗﺪ ﻏﻔﺮ ﺍﷲ ﻟﻚ ﻣﺎ ﺗﻘﺪﻡ ﻣﻦ ﺫﻧﺒﻚ ﻭﻣﺎ ﺗﺄﺧﺮ‪ ،‬ﺍﺷﻔﻊ ﻟﻨﺎ‬
‫ﺇﱃ ﺭﺑﻚ…‬
‫‪١٠٩‬‬ ‫‪ ٥٥‬ﻓﻴ‪‬ﻀﺮﺏ ﺍﻟﺼﺮﺍﻁ ﺑﲔ ﻇﻬﺮﺍﱐ ﺟﻬﻨﻢ ﻓﺄﻛﻮﻥ ﺃﻭﻝ ﻣﻦ ﳚﻮﺯ ﻣﻦ‬
‫ﺍﻟﺮﺳﻞ ﺑﺄﻣﺘﻪ…‬
 ‫ﻓﮭﺮس اﻷﺣﺎدﯾﺚ واﻵﺛﺎر‬
‫‪٢٦٣‬‬
‫ﺍﻟﺼﻔﺤﺔ‬ ‫ﻃﺮﻑ ﺍﳊﺪﻳﺚ ﺃﻭ ﺍﻷﺛﺮ‬ ‫ﻡ‬
‫‪٢٢٥‬‬ ‫‪ ٥٦‬ﻗﺎﻝ‪ :‬ﻓﺎﻟﺜﻠﺚ ﻭﺍﻟﺜﻠﺚ ﻛﺜﲑ‪ ،‬ﺇﻧﻚ ﺇﻥ ﺗﺪﻉ ﻭﺭﺛﺘﻚ ﺃﻏﻨﻴﺎﺀ ﺧﲑ ﻣﻦ‬
‫ﺃﻥ ﺗﺪﻋﻬﻢ ﻋﺎﻟﺔ ﻳﺘﻜﻔﻔﻮﻥ ﺍﻟﻨﺎﺱ…‬
‫‪٢٢٥‬‬ ‫‪ ٥٧‬ﻛﺎﻧﺖ ﺃﻣﻮﺍﻝ ﺑﲏ ﺍﻟﻨﻀﲑ ﳑﺎ ﺃﻓﺎﺀ ﺍﷲ ﻋﻠﻰ ﺭﺳﻮﻟﻪ ‪…،‬‬
‫‪١١٩‬‬ ‫‪ ٥٨‬ﻛﻞ ﺷﻲﺀ ﺑﻘﺪﺭ ﺣﱴ ﺍﻟﻌﺠﺰ ﻭﺍﻟﻜﻴﺲ…‬
‫‪١٠٨ ،١٠٧‬‬ ‫‪ ٥٩‬ﻛﻠﻤﺘﺎﻥ ﺣﺒﻴﺒﺘﺎﻥ ﺇﱃ ﺍﻟﺮﲪﻦ‪ ،‬ﺧﻔﻴﻔﺘﺎﻥ ﻋﻠﻰ ﺍﻟﻠﺴﺎﻥ…‬
‫‪٩٩‬‬ ‫‪ ٦٠‬ﻛﻤﺎ ﺑﲔ ﺍﳌﺪﻳﻨﺔ ﻭﺻﻨﻌﺎﺀ…‬
‫‪١٠٢‬‬ ‫‪ ٦١‬ﻛﻨﺎ ﺟﻠﻮﺳ‪‬ﺎ ﻋﻨﺪ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻭﻫﻮ ﻳﻨﻈﺮ ﺇﱃ ﺍﻟﻘﻤﺮ ﻟﻴﻠﺔ‬
‫ﺍﻟﺒﺪﺭ…‬
‫‪٦٦‬‬ ‫‪ ٦٢‬ﻛﻨﺎ ﻋﻨﺪ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﺗﺴﻌﺔ ﺃﻭ ﲦﺎﻧﻴﺔ ﺃﻭ ﺳﺒﻌﺔ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺃﻻ‬
‫ﺗﺒﺎﻳﻌﻮﻥ ﺭﺳﻮﻝ ﺍﷲ ‪‬؟…‬
‫‪٨٥‬‬ ‫‪ ٦٣‬ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﺇﻥ ﻟﻠﻤﻮﺕ ﻟﺴﻜﺮﺍﺕٍ…‬
‫‪١٤٤‬‬ ‫‪ ٦٤‬ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﻳﻞ ﻟﻠﻌﺮﺏ ﻣﻦ ﺷﺮ ﻗﺪ ﺍﻗﺘﺮﺏ…‬
‫‪١٥‬‬ ‫‪ ٦٥‬ﻻ ﺗﺴﺘﻘﺒﻠﻮﺍ ﺍﻟﺸﻬﺮ ﺍﺳﺘﻘﺒﺎﻻﹰ…‬
‫‪٨٨‬‬ ‫‪ ٦٦‬ﻻ ﺗﻘﻮﻡ ﺍﻟﺴﺎﻋﺔ ﺣﱴ ﺗﻘﺘﺘﻞ ﻓﺌﺘﺎﻥ ﻋﻈﻴﻤﺘﺎﻥ‪ ،‬ﻳﻜﻮﻥ ﺑﻴﻨﻬﻤﺎ ﻣﻘﺘﻠﺔ‬
‫ﻋﻈﻴﻤﺔ ﺩﻋﻮ‪‬ﻤﺎ ﻭﺍﺣﺪﺓ…‬
‫‪١٥٩‬‬ ‫‪ ٦٧‬ﻻ ﻋﺪﻭﻯ ﻭﻻ ﻃﲑﺓ‪ ،‬ﻭﻳﻌﺠﺒﲏ ﺍﻟﻔﺄﻝ…‬
‫‪٢١٩‬‬ ‫‪ ٦٨‬ﻻ ﻳﺆﻣﻦ ﺃﺣﺪﻛﻢ ﺣﱴ ﳛﺐ ﻷﺧﻴﻪ ﻣﺎ ﳛﺐ ﻟﻨﻔﺴﻪ…‬
‫‪١١٩‬‬ ‫‪ ٦٩‬ﻻ ﻳﺆﻣﻦ ﻋﺒﺪ ﺣﱴ ﻳﺆﻣﻦ ﺑﺎﻟﻘﻀﺎﺀ ﺧﲑﻩ ﻭﺷﺮﻩ…‬
‫‪٥٦‬‬ ‫‪ ٧٠‬ﻻ ﻳﺎ ﺑﻨﺖ ﺍﻟﺼﺪﻳﻖ ﻭﻟﻜﻨﻬﻢ ﺍﻟﺬﻳﻦ ﻳﺼﻮﻣﻮﻥ ﻭﻳﺘﺼﺪﻗﻮﻥ ﻭﻫﻢ‬
‫ﳜﺎﻓﻮﻥ ﺃﻻﱠ ﻳﻘﺒﻞ ﻣﻨﻬﻢ…‬
‫‪٨١‬‬ ‫‪ ٧١‬ﻻ ﳛﻞ ﻻﻣﺮﺃﺓ ﺗﺆﻣﻦ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﺃﻥ ﺗﺴﺎﻓﺮ ﻣﺴﲑﺓ ﻳﻮﻡ‬
‫ﻭﻟﻴﻠﺔ ﺇﻻ ﻣﻊ ﺫﻱ ﳏﺮﻡ…‬
‫‪٥٥‬‬ ‫‪ ٧٢‬ﻻ ﻳﺴﺘﻘﻴﻢ ﺇﳝﺎﻥ ﻋﺒﺪ ﺣﱴ ﻳﺴﺘﻘﻴﻢ ﻗﻠﺒﻪ…‬
‫‪١٥‬‬ ‫‪ ٧٣‬ﻻ ﻳﻨﺘﻬﺐ ‪‬ﺒﺔ ﺫﺍﺕ ﺷﺮﻑ ﻭﻫﻮ ﻣﺆﻣﻦ…‬
 ‫ﻓﮭﺮس اﻷﺣﺎدﯾﺚ واﻵﺛﺎر‬
‫‪٢٦٤‬‬
‫ﺍﻟﺼﻔﺤﺔ‬ ‫ﻃﺮﻑ ﺍﳊﺪﻳﺚ ﺃﻭ ﺍﻷﺛﺮ‬ ‫ﻡ‬
‫‪٦٨‬‬ ‫‪ ٧٤‬ﺍﻟﻠﻬﻢ ﺇﱐ ﺃﺳﺘﺨﲑﻙ ﺑﻌﻠﻤﻚ‪ ،‬ﻭﺃﺳﺘﻘﺪﺭﻙ ﺑﻘﺪﺭﺗﻚ…‬
‫‪٧٨ ،٧٤‬‬ ‫‪ ٧٥‬ﻟﻮ ﺃﻧﻜﻢ ﺗﻮﻛﻠﻮﻥ ﻋﻠﻰ ﺍﷲ ﺣﻖ ﺍﻟﺘﻮﻛﻞ ﻟﺮﺯﻗﻜﻢ ﻛﻤﺎ ﻳﺮﺯﻕ‬
‫ﺍﻟﻄﲑ…‬
‫‪١٥٠‬‬ ‫‪ ٧٦‬ﻟﻮ ﱂ ﺗﻔﻌﻠﻮﺍ ﻟﹶﺼ‪‬ﻠﹸﺢ ﻗﺎﻝ‪ :‬ﻓﺨﺮﺝ ﺷﻴﺼ‪‬ﺎ…‬
‫‪١٦١‬‬ ‫‪ ٧٧‬ﻟﻴﺲ ﺑﺸﻲﺀ…‬
‫‪٩٤‬‬ ‫‪ ٧٨‬ﻟﻴﺲ ﻣﻦ ﺍﻹﻧﺴﺎﻥ ﺷﻲﺀ ﺇﻻ ﻳﺒﻠﻰ‪ ،‬ﺇﻻ ﻋﻈﻤ‪‬ﺎ ﻭﺍﺣﺪ‪‬ﺍ…‬
‫‪١٦١‬‬ ‫‪ ٧٩‬ﻟﻴﺴﻮﺍ ﺑﺸﻲﺀ…‬
‫‪١٢٢‬‬ ‫‪ ٨٠‬ﺍﳌﺆﻣﻦ ﺍﻟﻘﻮﻱ ﺧﲑ ﻭﺃﺣﺐ ﺇﱃ ﺍﷲ ﻣﻦ ﺍﳌﺆﻣﻦ ﺍﻟﻀﻌﻴﻒ ﻭﰲ ﻛﻞ‬
‫ﺧﲑ…‬
‫‪٢٢٤ ،١٢٧‬‬ ‫‪ ٨١‬ﺍﳌﺆﻣﻦ ﺍﻟﻘﻮﻱ ﺧﲑ ﻭﺃﺣﺐ ﺇﱃ ﺍﷲ ﻣﻦ ﺍﳌﺆﻣﻦ ﺍﻟﻀﻌﻴﻒ…‬
‫‪٧٤‬‬ ‫‪ ٨٢‬ﻣﺎ ﺃﻛﻞ ﺃﺣﺪ ﻃﻌﺎﻣ‪‬ﺎ ﻗﻂ ﺧﲑ‪‬ﺍ ﻣﻦ ﺃﻥ ﻳﺄﻛﻞ ﻣﻦ ﻋﻤﻞ ﻳﺪﻩ…‬
‫‪٩٢‬‬ ‫‪ ٨٣‬ﻣﺎ ﺑﲔ ﺍﻟﻨﻔﺨﺘﲔ ﺃﺭﺑﻌﻮﻥ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻳﺎ ﺃﺑﺎ ﻫﺮﻳﺮﺓ ﺃﺭﺑﻌﻮﻥ ﻳﻮﻣ‪‬ﺎ؟…‬
‫‪١٢٣‬‬ ‫‪ ٨٤‬ﻣﺎ ﻣﻨﻜﻢ ﻣﻦ ﺃﺣﺪ ﺇﻻ ﻗﺪ ﻛﹸﺘﺐ ﻣﻘﻌﺪﻩ ﻣﻦ ﺍﻟﻨﺎﺭ ﺃﻭ ﻣﻦ ﺍﳉﻨﺔ…‬
‫‪١٤‬‬ ‫‪ ٨٥‬ﻣﺎ ﻳﺴﺮﻧِﻲ ﺃﻥ ﺃﻫﻞ ﻫﺬﺍ ﺍﻟﺒﻠﺪ ﺍﺳﺘﺸﺮﻓﻮﻙ…‬
‫‪٢٠٧ ،٣٦‬‬ ‫‪ ٨٦‬ﻣﻔﺎﺗﻴﺢ ﺍﻟﻐﻴﺐ ﲬﺲ ﻻ ﻳﻌﻠﻤﻬﻦ ﺇﻻ ﺍﷲ‪ ،‬ﻻ ﻳﻌﻠﻢ ﻣﺎ ﺗﻐﻴﺾ‬
‫ﺍﻷﺭﺣﺎﻡ ﺇﻻ ﺍﷲ…‬
‫‪١٦٤ ،١٦٢‬‬ ‫‪ ٨٧‬ﻣﻦ ﺃﺗﻰ ﻋﺮﺍﻓﹰﺎ ﻓﺴﺄﻟﻪ ﻋﻦ ﺷﻲﺀ ﱂ ﺗﻘﺒﻞ ﻟﻪ ﺻﻼﺓ ﺃﺭﺑﻌﲔ ﻟﻴﻠﺔ…‬
‫‪١٦٢‬‬ ‫‪ ٨٨‬ﻣﻦ ﺃﺗﻰ ﻛﺎﻫﻨ‪‬ﺎ ﺃﻭ ﻋﺮﺍﻓﹰﺎ ﻓﺼﺪﻗﻪ ﲟﺎ ﻳﻘﻮﻝ ﻓﻘﺪ ﻛﻔﺮ ﲟﺎ ﺃﻧﺰﻝ ﻋﻠﻰ‬
‫ﳏﻤﺪ…‬
‫‪١٦٤‬‬ ‫‪ ٨٩‬ﻣﻦ ﺃﺗﻰ ﻛﺎﻫﻨ‪‬ﺎ ﺃﻭ ﻋﺮﺍﻓﹰﺎ ﻓﺼﺪﻗﻪ ﲟﺎ ﻳﻘﻮﻝ ﻓﻘﺪ ﻛﻔﺮ ﲟﺎ ﺃﻧﺰﻝ ﻋﻠﻰ‬
‫ﳏﻤﺪ…‬
‫‪١٤‬‬ ‫‪ ٩٠‬ﻣﻦ ﺗﺸﺮﻑ ﳍﺎ ﺗﺴﺘﺸﺮﻓﻪ…‬
‫‪٤٣‬‬ ‫‪ ٩١‬ﻣﻦ ﻛﺎﻥ ﻳﺆﻣﻦ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻓﻠﻴﻜﺮﻡ ﺿﻴﻔﻪ…‬
‫‪٥٠‬‬ ‫‪ ٩٢‬ﻣﻦ ﱂ ﻳﺴﺄﻝ ﺍﷲ ﻳﻐﻀﺐ ﻋﻠﻴﻪ…‬
 ‫ﻓﮭﺮس اﻷﺣﺎدﯾﺚ واﻵﺛﺎر‬
‫‪٢٦٥‬‬
‫ﺍﻟﺼﻔﺤﺔ‬ ‫ﻃﺮﻑ ﺍﳊﺪﻳﺚ ﺃﻭ ﺍﻷﺛﺮ‬ ‫ﻡ‬
‫‪١١٤‬‬ ‫‪ ٩٣‬ﻧﺎﺭﻛﻢ ﺟﺰﺀ ﻣﻦ ﺳﺒﻌﲔ ﺟﺰﺀًﺍ ﻣﻦ ﻧﺎﺭ ﺟﻬﻨﻢ…‬
‫‪١٠٦‬‬ ‫‪ ٩٤‬ﻫﻞ ﺗﺪﺭﻭﻥ ﻣﻢ ﺃﺿﺤﻚ؟ ﻗﺎﻝ‪ :‬ﻗﻠﻨﺎ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺃﻋﻠﻢ…‬
‫‪١٥٣‬‬ ‫‪ ٩٥‬ﻫﻞ ﺭﺃﻯ ﺃﺣﺪ ﻣﻨﻜﻢ ﻣﻦ ﺭﺅﻳﺎ؟…‬
‫‪٦١‬‬ ‫‪ ٩٦‬ﻫﻮ ﺍﻟﺜﻘﺔ ﺑﺎﷲ ﺗﻌﺎﱃ…‬
‫‪١٢١‬‬ ‫‪ ٩٧‬ﻫﻲ ﻣﻦ ﻗﺪﺭ ﺍﷲ…‬
‫‪٧١‬‬ ‫‪ ٩٨‬ﻭﺍﻏﺪ‪ ‬ﻳﺎ ﺃﹸﻧﻴﺲ ﺇﱃ ﺍﻣﺮﺃﺓ ﻫﺬﺍ ﻓﺈﻥ ﺍﻋﺘﺮﻓﺖ ﻓﺎﺭﲨﻬﺎ…‬
‫‪١٥٢‬‬ ‫‪ ٩٩‬ﻭﺍﻟﺮﺅﻳﺎ ﺛﻼﺛﺔ‪ ،‬ﻓﺮﺅﻳﺎ ﺻﺎﳊﺔ ﺑﺸﺮﻯ ﻣﻦ ﺍﷲ‪ ،‬ﻭﺭﺅﻳﺎ ﲢﺰﻳﻦ ﻣﻦ‬
‫ﺍﻟﺸﻴﻄﺎﻥ…‬
‫‪١١١‬‬ ‫‪ ١٠٠‬ﻭﺍﱘ ﺍﻟﺬﻱ ﻧﻔﺴﻲ ﺑﻴﺪﻩ ﻟﻮ ﺭﺃﻳﺘﻢ ﻣﺎ ﺭﺃﻳﺖ ﻟﻀﺤﻜﺘﻢ ﻗﻠﻴﻼﹰ ﻭﻟﺒﻜﻴﺘﻢ‬
‫ﻛﺜﲑ‪‬ﺍ…‬
‫‪٤٩‬‬ ‫‪ ١٠١‬ﻭﻓﻮ‪‬ﺿﺖ ﺃﻣﺮﻱ ﺇﻟﻴﻚ‪ ،‬ﻭﺃﳉﺄﺕ ﻇﻬﺮﻱ ﺇﻟﻴﻚ…‬
‫‪٧١‬‬ ‫‪ ١٠٢‬ﻭﻛﻠﲏ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﲝﻔﻆ ﺯﻛﺎﺓ ﺭﻣﻀﺎﻥ…‬
‫‪٧٥ ،٥٩ ،٥٤‬‬ ‫‪ ١٠٣‬ﻭﻣﺎ ﺗﻘﺮﺏ ﺇﱄ ﻋﺒﺪﻱ ﺑﺸﻲﺀ ﺃﺣﺐ ﺇﱄ ﳑﺎ ﺍﻓﺘﺮﺿﺖ ﻋﻠﻴﻪ…‬
‫‪١٢٥‬‬ ‫‪ ١٠٤‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﺍﺭﺑﻌﻮﺍ ﻋﻠﻰ ﺃﻧﻔﺴﻜﻢ ﻓﺈﻧﻜﻢ ﻻ ﺗﺪﻋﻮﻥ ﺃﺻﻢ‪ ‬ﻭﻻ‬
‫ﻏﺎﺋﺒ‪‬ﺎ…‬
‫‪١٢٣‬‬ ‫‪ ١٠٥‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺃﻋﻠﻢ ﺃﻫﻞ ﺍﳉﻨﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻨﺎﺭ؟…‬
‫‪١٢٤‬‬ ‫‪ ١٠٦‬ﻳﺎ ﻏﻼﻡ ﺇﱐ ﺃﹸﻋﻠﻤﻚ ﻛﻠﻤﺎﺕ‪ ،‬ﺍﺣﻔﻆ ﺍﷲ ﳛﻔﻈﻚ…‬
‫‪١١٢‬‬ ‫‪ ١٠٧‬ﳜﻠﺺ ﺍﳌﺆﻣﻨﻮﻥ ﻣﻦ ﺍﻟﻨﺎﺭ ﻓﻴﺤﺒﺴﻮﻥ ﻋﻠﻰ ﻗﻨﻄﺮﺓ ﺑﲔ ﺍﳉﻨﺔ‬
‫ﻭﺍﻟﻨﺎﺭ…‬
‫‪٧٨‬‬ ‫‪ ١٠٨‬ﻳﺪﺧﻞ ﺍﳉﻨﺔ ﻣﻦ ﺃﻣﱵ ﺳﺒﻌﻮﻥ ﺃﻟﻔﹰﺎ ﺑﻐﲑ ﺣﺴﺎﺏ…‬
‫‪٩٧‬‬ ‫‪ ١٠٩‬ﻳﺮﺩ ﻋﻠﻲ‪ ‬ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺭﻫﻂ ﻣﻦ ﺃﺻﺤﺎﰊ ﻓﻴ‪‬ﺠ‪‬ﻠﹶﻮﻥ…‬
‫‪٩٦‬‬ ‫‪ ١١٠‬ﻳﻌﺮﻕ ﺍﻟﻨﺎﺱ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﺣﱴ ﻳﺬﻫﺐ ﻋﺮﻗﻬﻢ ﰲ ﺍﻷﺭﺽ ﺳﺒﻌﲔ‬
‫ﺫﺭﺍﻋ‪‬ﺎ…‬
‫‪١١١‬‬ ‫‪ ١١١‬ﻳﻘﺎﻝ ﻷﻫﻞ ﺍﳉﻨﺔ‪ :‬ﻳﺎ ﺃﻫﻞ ﺍﳉﻨﺔ ﺧﻠﻮﺩ ﻻ ﻣﻮﺕ…‬
 ‫ﻓﮭﺮس اﻷﻋﻼم اﻟﻤﺘﺮﺟﻢ ﻟﮭﻢ‬
‫‪٢٦٦‬‬
‫ﻓﻬﺭﺱ ﺍﻷﻋﻼﻡ ﺍﻟﻤﺘﺭﺠﻡ ﻟﻬﻡ‬
‫ﺍﻟﺼﻔﺤﺔ‬ ‫ﺍﻟﻌ‪‬ﻠﹶﻢ‬ ‫ﻡ‬
‫‪٤١‬‬ ‫ﺃﲪﺪ ﺑﻦ ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ ﻋﺒﺪ ﺍﳊﻠﻴﻢ ﺑﻦ ﳎﺪ ﺍﻟﺪﻳﻦ )ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺗﻘﻲ‬ ‫‪١‬‬
‫ﺍﻟﺪﻳﻦ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ(‬
‫‪٤٥‬‬ ‫ﺃﲪﺪ ﺑﻦ ﻗﺎﺿﻲ ﺍﻟﻘﻀﺎﺓ )ﺍﺑﻦ ﻗﺪﺍﻣﺔ ﺍﳌﻘﺪﺳﻲ‪ ،‬ﺷﺮﻑ ﺍﻟﺪﻳﻦ ﺃﺑﻮ‬ ‫‪٢‬‬
‫ﺍﻟﻌﺒﺎﺱ(‬
‫‪٦١‬‬ ‫ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ﺑﻦ ﻫﻼﻝ ﺑﻦ ﺃﺳﺪ ﺍﻟﺸﻴﺒﺎﱐ‬ ‫‪٣‬‬
‫‪٢٢‬‬ ‫ﺃﲪﺪ ﺑﻦ ﻳﻌﻘﻮﺏ ﺍﳌﻠﻘﺐ )ﻣﺴﻜﻮﻳﻪ(‬ ‫‪٤‬‬
‫‪٢٠٤‬‬ ‫ﺇﺩﻭﺍﺭﺩ ﺳﻌﻴﺪ‬ ‫‪٥‬‬
‫‪١٧‬‬ ‫ﺇﺩﻭﺍﺭﺩ ﻛﻮﺭﻧﻴﺶ‬ ‫‪٦‬‬
‫‪٧٩‬‬ ‫ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻛﺜﲑ ﺑﻦ ﺿﻮ ﺑﻦ ﻛﺜﲑ ﺑﻦ ﺩﺭﻉ )ﺃﺑﻮ ﺍﻟﻔﺪﺍﺀ(‬ ‫‪٧‬‬
‫‪٢٢‬‬ ‫ﺃﻓﻼﻃﻮﻥ‬ ‫‪٨‬‬
‫‪١٩٠‬‬ ‫ﺃﻟﱪﺕ ﺃﺷﻨﻴﺘﺴﺮ‬ ‫‪٩‬‬
‫‪٢٢٧‬‬ ‫‪ ١٠‬ﺃﻟﻔﲔ ﺗﻮﻓﻠﺮ‬
‫‪١٧٨‬‬ ‫‪ ١١‬ﺇﳝﺎﻧﻮﻳﻞ ﻛﻨﻂ‬
‫‪١٣١‬‬ ‫‪ ١٢‬ﺑﻮﺫﺍ‬
‫‪٢٤‬‬ ‫‪ ١٣‬ﺗﻮﻣﺎﺱ ﻣﺎﻟﺘﻮﺱ‬
‫‪٢٣‬‬ ‫‪ ١٤‬ﺗﻮﻣﺎﺱ ﻣﻮﺭ‬
‫‪٤٥‬‬ ‫‪ ١٥‬ﺍﳉﻨﻴﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺍﳉﻨﻴﺪ ﺍﳋﺰﺍﺯ ﺍﻟﻘﻮﺍﺭﻳﺮﻱ )ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ(‬
‫‪٢٣‬‬ ‫‪ ١٦‬ﺟﻮﻝ ﻓﲑﻝ‬
‫‪١٣١‬‬ ‫‪ ١٧‬ﺍﳊﺎﻛﻢ ﺑﺄﻣﺮ ﺍﷲ‬
‫‪١٧‬‬ ‫‪ ١٨‬ﺣﺴﻦ ﺃﺑﺸﺮ ﺍﻟﻄﻴﺐ‬
‫‪٢١٤‬‬ ‫‪ ١٩‬ﺭﻭﻧﺪﺍ ﺑﺎﻳﺮﻥ‬
‫‪١٨٠‬‬ ‫‪ ٢٠‬ﺯﺭﺍﺩﺷﺖ‬
‫‪١٨١‬‬ ‫‪ ٢١‬ﺳﺒﻠﻨﺠﺮ‬
 ‫ﻓﮭﺮس اﻷﻋﻼم اﻟﻤﺘﺮﺟﻢ ﻟﮭﻢ‬
‫‪٢٦٧‬‬
‫ﺍﻟﺼﻔﺤﺔ‬ ‫ﺍﻟﻌ‪‬ﻠﹶﻢ‬ ‫ﻡ‬
‫‪٦٢‬‬ ‫‪ ٢٢‬ﺷﻘﻴﻖ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺃﺑﻮ ﻋﻠﻲ ﺍﻟﺒﻠﺨﻲ‬
‫‪٢١٤‬‬ ‫‪ ٢٣‬ﺻﻼﺡ ﺍﻟﺮﺍﺷﺪ‬
‫‪١١٩‬‬ ‫‪ ٢٤‬ﻃﺎﻭﺱ ﺑﻦ ﻛﻴﺴﺎﻥ ﺍﻟﻴﻤﺎﱐ ﺍﳍﻤﺪﺍﱐ‬
‫‪٢١‬‬ ‫‪ ٢٥‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺧﻠﺪﻭﻥ )ﺍﺑﻦ ﺧﻠﺪﻭﻥ‪ ،‬ﺃﺑﻮ ﺯﻳﺪ(‬
‫‪١٤‬‬ ‫‪ ٢٦‬ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﺯﻳﺎﺩ ﺍﻷﻋﺮﺍﰊ )ﺍﺑﻦ ﺍﻷﻋﺮﺍﰊ(‬
‫‪٦٢‬‬ ‫‪ ٢٧‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺩﺍﻭﺩ ﺑﻦ ﻋﺎﻣﺮ ﺑﻦ ﺭﺑﻴﻊ‬
‫‪١٤‬‬ ‫‪ ٢٨‬ﻋﺪﻱ ﺑﻦ ﺯﻳﺪ ﺍﻟﻌﺎﻣﻠﻲ )ﺍﺑﻦ ﺍﻟﺮﻗﺎﻉ(‬
‫‪٦٢‬‬ ‫‪ ٢٩‬ﻋﻠﻲ ﺑﻦ ﺃﲪﺪ ﺍﻟﺒﻮﺷﻨﺠﻲ‬
‫‪٣٤‬‬ ‫‪ ٣٠‬ﻋﻠﻲ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺍﻟﻌﺰ )ﺍﺑﻦ ﺃﰊ ﺍﻟﻌﺰ(‬
‫‪١٣٥‬‬ ‫‪ ٣١‬ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﻣﺮﻭﺍﻥ ﺑﻦ ﺍﳊﻜﻢ ﺑﻦ ﺃﰊ ﺍﻟﻌﺎﺹ ﺑﻦ ﺃﻣﻴﺔ‬
‫‪٢٤‬‬ ‫‪ ٣٢‬ﻓﺮﺍﻧﺴﻴﺲ ﺑﻴﻜﻮﻥ‬
‫‪١٨١‬‬ ‫‪ ٣٣‬ﻛﺎﺭﻝ ﻣﺎﺭﻛﺲ‬
‫‪١٧٩‬‬ ‫‪ ٣٤‬ﻛﻮﺟﻴﻴﻒ‬
‫‪١٥‬‬ ‫‪ ٣٥‬ﺍﻟﻠﻴﺚ ﺑﻦ ﺳﻌﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﻔﻬﻤﻲ ﺃﺑﻮ ﺍﳊﺎﺭﺙ‬
‫‪١٨١‬‬ ‫‪ ٣٦‬ﻣﺎﻛﺲ ﻓﻴﱪ‬
‫‪٢١‬‬ ‫‪ ٣٧‬ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﺃﻳﻮﺏ ﺍﻟﺰﺭﻋﻲ ﺇﻣﺎﻡ ﺍﳉﻮﺯﻳﺔ )ﺍﺑﻦ ﺍﻟﻘﻴﻢ(‬
‫‪٧٤‬‬ ‫‪ ٣٨‬ﳏﻤﺪ ﺑﻦ ﺇﺩﺭﻳﺲ ﺑﻦ ﺍﳌﻨﺬﺭ ﺑﻦ ﺩﺍﻭﺩ ﺑﻦ ﻣﻬﺮﺍﻥ ﺃﺑﻮ ﺣﺎﰎ ﺍﳊﻨﻈﻠﻲ‬
‫ﺍﻟﺮﺍﺯﻱ‬
‫‪٢٣‬‬ ‫‪ ٣٩‬ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻃﺮﺧﺎﻥ ﺑﻦ ﺃﻭﺯﻟﻎ‬
‫‪١٦‬‬ ‫‪ ٤٠‬ﺍﳌﻬﺪﻱ ﺍﳌﻨﺠﺮﺓ‬
‫‪١٣١‬‬ ‫‪ ٤١‬ﺍﳌﲑﺯﺍ ﻋﻠﻲ ﳏﻤﺪ ﺭﺿﺎ ﺍﻟﺸﲑﺍﺯﻱ )ﺍﻟﺒﻬﺎﺀ(‬
‫‪١٨١‬‬ ‫‪ ٤٢‬ﻧﺎﺑﻠﻴﻮﻥ ﺑﻮﻧﺎﺑﺮﺕ‬
‫‪١٦‬‬ ‫‪ ٤٣‬ﻫﺎﱐ ﻋﺒﺪ ﺍﳌﻨﻌﻢ ﺧﻼﹼﻑ‬
‫‪٢٣‬‬ ‫‪ ٤٤‬ﻫﺮﺑﺮﺕ ﺟﻮﺭﺝ ﻭﻳﻠﺰ‬
 ‫ﻓﮭﺮس اﻷﻋﻼم اﻟﻤﺘﺮﺟﻢ ﻟﮭﻢ‬
‫‪٢٦٨‬‬
‫ﺍﻟﺼﻔﺤﺔ‬ ‫ﺍﻟﻌ‪‬ﻠﹶﻢ‬ ‫ﻡ‬
‫‪١٧٩‬‬ ‫‪ ٤٥‬ﻫﻴﺠﻞ‬
‫‪١٩٠‬‬ ‫‪ ٤٦‬ﻭﻝ ﺩﻳﻮﺭﺍﻧﺖ‬
‫‪٢١٥‬‬ ‫‪ ٤٧‬ﻭﻟﻴﻢ ﻭﺍﻛﺮ ﺃﺗﻜﻨﺴﻮﻥ‬
 ‫ﻓﮭﺮس اﻷدﯾﺎن‪ ،‬واﻟﻔﺮق‬
‫‪٢٦٩‬‬
‫ﻓﻬﺭﺱ ﺍﻷﺩﻴﺎﻥ‪ ،‬ﻭﺍﻟﻔﺭﻕ‬
‫ﺍﻟﺼﻔﺤﺔ‬ ‫ﺍﻟﻔﺮﻗﺔ‪/‬ﺍﻟﻄﺎﺋﻔﺔ‬ ‫ﻡ‬
‫‪١٩٩‬‬ ‫ﺍﻷﺭﺛﻮﺫﻛﺴﻴﺔ‬ ‫‪١‬‬
‫‪٢٠١‬‬ ‫ﺍﻷﺻﻮﻟﻴﺔ‬ ‫‪٢‬‬
‫‪١٩٩‬‬ ‫ﺍﻷﻓﺮﻳﻘﻴﺔ‬ ‫‪٣‬‬
‫‪٨٦‬‬ ‫ﺍﻹﳊﺎﺩ‬ ‫‪٤‬‬
‫‪٢١٥‬‬ ‫ﺇﻳﺴﺎﻟﻦ‬ ‫‪٥‬‬
‫‪١١٥‬‬ ‫ﺍﻟﺒﺎﺑﻴﺔ‬ ‫‪٦‬‬
‫‪٢٢٣‬‬ ‫ﺍﻟﺒﺎﻃﻨﻴﺔ‬ ‫‪٧‬‬
‫‪١٧٣‬‬ ‫ﺍﻟﱪﻭﺗﺴﺘﺎﻧﺖ‬ ‫‪٨‬‬
‫‪١٣١‬‬ ‫ﺍﻟﺒﻬﺎﺋﻴﺔ‬ ‫‪٩‬‬
‫‪١٣١‬‬ ‫ﺍﻟﺒﻮﺫﻳﺔ‬ ‫‪١٠‬‬
‫‪٧٣‬‬ ‫ﺍﳉﱪﻳﺔ‬ ‫‪١١‬‬
‫‪١٠١‬‬ ‫ﺍﳉﻬﻤﻴﺔ‬ ‫‪١٢‬‬
‫‪١٧٤‬‬ ‫ﺟﻮﺝ ﻭﻣﺎﺟﻮﺝ‬ ‫‪١٣‬‬
‫‪١٧٦‬‬ ‫ﺍﳊﺪﺍﺛﺔ‬ ‫‪١٤‬‬
‫‪٨٧‬‬ ‫ﺍﳋﻮﺍﺭﺝ‬ ‫‪١٥‬‬
‫‪١١٥‬‬ ‫ﺍﻟﺪﺭﻭﺯ‬ ‫‪١٦‬‬
‫‪٩٥‬‬ ‫ﺍﻟﺪﻫﺮﻳﺔ‬ ‫‪١٧‬‬
‫‪١٧٦‬‬ ‫ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ‬ ‫‪١٨‬‬
‫‪٢٥‬‬ ‫‪RAND‬‬ ‫ﺭﺍﻧﺪ‬ ‫‪١٩‬‬
‫‪١٣٢‬‬ ‫ﺍﻟﺮﻭﺣﻴﺔ ﺍﳊﺪﻳﺜﺔ‬ ‫‪٢٠‬‬
‫‪١٣٢‬‬ ‫ﺍﻟﺴﻴﺨﻴﺔ‬ ‫‪٢١‬‬
‫‪١٠٢‬‬ ‫ﺍﻟﺸﻴﻌﺔ‬ ‫‪٢٢‬‬
‫‪٩٥‬‬ ‫ﺍﻟﺸﻴﻮﻋﻴﺔ‬ ‫‪٢٣‬‬
 ‫ﻓﮭﺮس اﻷدﯾﺎن‪ ،‬واﻟﻔﺮق‬
‫‪٢٧٠‬‬
‫ﺍﻟﺼﻔﺤﺔ‬ ‫ﺍﻟﻔﺮﻗﺔ‪/‬ﺍﻟﻄﺎﺋﻔﺔ‬ ‫ﻡ‬
‫‪٧٣‬‬ ‫ﺍﻟﺼﻮﻓﻴﺔ‬ ‫‪٢٤‬‬
‫‪١١٥‬‬ ‫ﺍﻟﻄﺎﻭﻳﺔ‬ ‫‪٢٥‬‬
‫‪١٣٠‬‬ ‫ﺍﻟﻌﺪﻣﻴﺔ‬ ‫‪٢٦‬‬
‫‪٧٢‬‬ ‫ﺍﻟﻌﻘﻼﻧﻴﺔ‬ ‫‪٢٧‬‬
‫‪١٣٠‬‬ ‫ﺍﻟﻌﻠﻤﺎﻧﻴﺔ‬ ‫‪٢٨‬‬
‫‪١٦٢‬‬ ‫ﺍﻟﻔﺮﺍﺳﺔ ﺍﻟﺘﻜﻬﻨﻴﺔ‬ ‫‪٢٩‬‬
‫‪٨٦‬‬ ‫ﺍﻟﻔﻠﺴﻔﺔ‬ ‫‪٣٠‬‬
‫‪٧٣‬‬ ‫ﺍﻟﻘﺪﺭﻳﺔ‬ ‫‪٣١‬‬
‫‪١٣٠‬‬ ‫ﺍﻟﻘﺮﺍﻣﻄﺔ‬ ‫‪٣٢‬‬
‫‪١١٥‬‬ ‫ﺍﻟﻜﻨﻔﻮﺷﻴﺔ‬ ‫‪٣٣‬‬
‫‪١٩٩‬‬ ‫ﺍﻟﻜﻨﻔﻮﺷﻴﻮﺳﻴﺔ‬ ‫‪٣٤‬‬
‫‪١٧٦‬‬ ‫ﺍﻟﻠﻴﱪﺍﻟﻴﺔ‬ ‫‪٣٥‬‬
‫‪٧٢‬‬ ‫ﺍﳌﺎﺩﻳﺔ‬ ‫‪٣٦‬‬
‫‪١٦٦‬‬ ‫ﺍ‪‬ﻮﺱ‬ ‫‪٣٧‬‬
‫‪١٠٢‬‬ ‫ﺍﳌﺮﺟﺌﺔ‬ ‫‪٣٨‬‬
‫‪٨٧‬‬ ‫ﺍﳌﻌﺘﺰﻟﺔ‬ ‫‪٣٩‬‬
‫‪١٣٢‬‬ ‫ﺍﳌﻨﺪﺍﺋﻴﲔ‬ ‫‪٤٠‬‬
‫‪١٣٠‬‬ ‫ﺍﳌﻬﺎﺭﻳﺸﻴﺔ‬ ‫‪٤١‬‬
‫‪٢١٥‬‬ ‫ﺍﻟﻨﻴﻮﺇﻳﻴﺞ ﻭﺍﻟﻨﻴﻮﺛﻮﺕ‬ ‫‪٤٢‬‬
‫‪٢٠٧‬‬ ‫ﺍﳍﻨﺪﻭﺳﻴﺔ‬ ‫‪٤٣‬‬
‫‪١٩٩‬‬ ‫ﺍﳍﻨﺪﻳﺔ‬ ‫‪٤٤‬‬
‫‪١٣٠‬‬ ‫ﺍﻟﻮﺟﻮﺩﻳﺔ‬ ‫‪٤٥‬‬
‫‪٢١١‬‬ ‫ﻭﺣﺪﺓ ﺍﻷﺩﻳﺎﻥ‬ ‫‪٤٦‬‬
‫‪١٣٠‬‬ ‫ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ‬ ‫‪٤٧‬‬
 ‫ﻓﮭﺮس اﻷدﯾﺎن‪ ،‬واﻟﻔﺮق‬
‫‪٢٧١‬‬
‫ﺍﻟﺼﻔﺤﺔ‬ ‫ﺍﻟﻔﺮﻗﺔ‪/‬ﺍﻟﻄﺎﺋﻔﺔ‬ ‫ﻡ‬
‫‪١٩٩‬‬ ‫ﺍﻟﻴﺎﺑﺎﻧﻴﺔ‬ ‫‪٤٨‬‬
‫‪١٣١‬‬ ‫ﺍﻟﻴﺰﻳﺪﻳﺔ‬ ‫‪٤٩‬‬
 ‫ﻓﮭﺮس اﻟﻤﺼﺎدر واﻟﻤﺮاﺟﻊ‬
‫‪٢٧٢‬‬
‫ﻓﻬﺭﺱ ﺍﻟﻤﺼﺎﺩﺭ ﻭﺍﻟﻤﺭﺍﺠﻊ‬
‫ﺃﻭﻻ‪ :‬ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﺍﳌﺼﺎﺩﺭ ﻭﺍﳌﺮﺍﺟﻊ‪:‬‬
‫‪ -١‬ﺃﲜﺪ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻮﺷﻲ ﺍﳌﺮﻗﻮﻡ ﰲ ﺑﻴﺎﻥ ﺃﺣﻮﺍﻝ ﺍﻟﻌﻠﻮﻡ‪ :‬ﻟﺼﺪﻳﻖ ﺣﺴﻦ ﺍﻟﻘﻨﻮﺟﻲ‪ ،‬ﺩﺍﺭ‬
‫ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪١٩٧٨ ،‬ﻡ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﻋﺒﺪ ﺍﳉﺒﺎﺭ ﺯﻛﺎﺭ‪.‬‬

‫‪ -٢‬ﺍﻹﺑﻄﺎﻝ ﻟﻨﻈﺮﻳﺔ ﺍﳋﻠﻂ ﺑﲔ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ﻭﻏﲑﻩ ﻣﻦ ﺍﻷﺩﻳﺎﻥ‪ :‬ﻟﺒﻜﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺃﺑﻮ‬
‫ﺯﻳﺪ‪ ،‬ﺩﺍﺭ ﺍﻟﻌﺎﺻﻤﺔ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ‪١٤١٧ ،‬ﻫ‪.‬‬

‫‪ -٣‬ﺍﻹﺗﻘﺎﻥ ﰲ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‪ :‬ﳉﻼﻝ ﺍﻟﺪﻳﻦ ﺍﻟﺴﻴﻮﻃﻲ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﻣﺮﻛﺰ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ‪،‬‬
‫ﻃﺒﺎﻋﺔ ﳎﻤﻊ ﺍﳌﻠﻚ ﻓﻬﺪ ﻟﻄﺒﺎﻋﺔ ﺍﳌﺼﺤﻒ ﺍﻟﺸﺮﻳﻒ‪ ،‬ﻋﺎﻡ ‪١٤٢٦‬ﻫ‪.‬‬

‫‪ -٤‬ﺇﺭﺷﺎﺩ ﺍﻟﺴﺎﺭﻱ ﻟﺸﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﻟﺸﻬﺎﺏ ﺍﻟﺪﻳﻦ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺍﳋﻄﻴﺐ‬
‫ﺍﻟﻘﺴﻄﻼﱐ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺴﺎﺩﺳﺔ‪ ،‬ﻃﺒﻌﺔ ﺍﳌﻄﺒﻌﺔ ﺍﻟﻜﱪﻯ ﺍﻷﻣﲑﻳﺔ ﺑﺒﻮﻻﻕ‪ ،‬ﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ ﻁ‪.‬‬

‫‪ -٥‬ﺍﻹﺭﺷﺎﺩ ﺇﱃ ﺻﺤﻴﺢ ﺍﻻﻋﺘﻘﺎﺩ‪ :‬ﻟﻠﺪﻛﺘﻮﺭ ﺻﺎﱀ ﺑﻦ ﻓﻮﺯﺍﻥ ﺍﻟﻔﻮﺯﺍﻥ‪ ،‬ﺩﺍﺭ ﺑﻦ ﺍﳉﻮﺯﻱ‪،‬‬

‫ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻣﻨﺔ‪١٤٢٣ ،‬ﻫ‪.‬‬

‫‪ -٦‬ﺃﺳﺎﻟﻴﺐ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﳌﺴﺘﻘﺒﻠﻴﺔ‪ :‬ﻟﻄﺎﺭﻕ ﻋﺎﻣﺮ‪ ،‬ﺩﺍﺭ ﺍﻟﻴﺎﺯﻭﺭﻱ‪ ،‬ﺍﻷﺭﺩﻥ‪ ،‬ﻋﻤ‪‬ﺎﻥ‪-‬‬

‫‪٢٠٠٨‬ﻡ‪.‬‬

‫‪ -٧‬ﺍﺳﺘﺮﺍﺗﻴﺠﻴﺎﺕ ﻏﺮﺑﻴﺔ ﻻﺣﺘﻮﺍﺀ ﺍﻹﺳﻼﻡ‪ :‬ﻗﺮﺍﺀﺓ ﰲ ﺗﻘﺮﻳﺮ ﺭﺍﻧﺪ ‪٢٠٠٧‬ﻡ‪ ،‬ﺩ‪ .‬ﺑﺎﺳﻢ‬
‫ﺧﻔﺎﺟﻲ‪ ،‬ﺍﳌﺮﻛﺰ ﺍﻟﻌﺮﰊ ﻟﻠﺪﺭﺍﺳﺎﺕ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﻣﺼﺮ‪ ،‬ﺍﻟﺴﻨﺔ ﺍﻷﻭﱃ‪١٤٢٨ ،‬ﻫ‪-‬‬
‫‪٢٠٠٧‬ﻡ‪.‬‬

‫‪ -٨‬ﺍﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ‪ :‬ﺭﺳﺎﻟﺔ ﻣﺎﺟﺴﺘﲑ‪ ،‬ﺇﻋﺪﺍﺩ‪ :‬ﻓﻬﻤﻲ ﺇﺳﻼﻡ‬

‫ﺟﻴﻮﺍﻧﺘﻮ‪ ،‬ﺟﺎﻣﻌﺔ ﺍﻹﳝﺎﻥ‪ ،‬ﺍﻟﻴﻤﻦ‪١٤٢٥ ،‬ﻫ ‪٢٠٠٤ -‬ﻡ‪.‬‬
 ‫ﻓﮭﺮس اﻟﻤﺼﺎدر واﻟﻤﺮاﺟﻊ‬
‫‪٢٧٣‬‬
‫‪ -٩‬ﺍﻻﺳﺘﺸﺮﺍﻑ‪ ،‬ﻣﻨﺎﻫﺞ ﺍﺳﺘﻜﺸﺎﻑ ﺍﳌﺴﺘﻘﺒﻞ‪ :‬ﺇﺩﻭﺍﺭﺩ ﻛﻮﺭﻧﻴﺶ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﺣﺴﻦ‬
‫ﺍﻟﺸﺮﻳﻒ‪ ،‬ﺍﻟﺪﺍﺭ ﺍﻟﻌﺮﺑﻴﺔ ﻟﻠﻌﻠﻮﻡ‪٢٠٠٧ ،‬ﻡ‪.‬‬

‫‪ -١٠‬ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺎﺕ ﻭﺍﳌﻮﺿﻮﻋﺎﺕ ﰲ ﻛﺘﺐ ﺍﻟﺘﻔﺴﲑ‪ :‬ﶈﻤﺪ ﺃﺑﻮ ﺷﻬﺒﻪ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﻟﺴﻨﺔ‪ ،‬ﺍﻟﻄﺒﻌﺔ‬
‫ﺍﻟﺮﺍﺑﻌﺔ‪١٤٠٨ ،‬ﻫ‪.‬‬

‫‪ -١١‬ﺃﺻﻮﻝ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻐﻴﺐ ﻭﺁﺛﺎﺭﻩ‪ :‬ﺩ‪ .‬ﻓﻮﺯ ﺑﻨﺖ ﻋﺒﺪ ﺍﻟﻠﻄﻴﻒ ﺍﻟﻜﺮﺩﻱ‪ ،‬ﺩﺍﺭ ﺍﻟﻘﺎﺳﻢ‪،‬‬
‫ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ ‪١٤٢٩‬ﻫ‪٢٠٠٨-‬ﻡ‪.‬‬

‫‪ -١٢‬ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‪ :‬ﻷﰊ ﻣﻨﺼﻮﺭ ﻋﺒﺪ ﺍﻟﻘﺎﻫﺮ ﺍﻟﺒﻐﺪﺍﺩﻱ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻨﻮﻥ ﺍﻟﺘﺮﻛﻴﺔ ﺇﺳﻄﻨﺒﻮﻝ ﺍﻟﻄﺒﻌﺔ‬
‫ﺍﻷﻭﱃ‪١٣٤٦ ،‬ﻫ ‪١٩٢٨ -‬ﻡ‪.‬‬

‫‪ -١٣‬ﺃﺻﻮﻝ ﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ :‬ﻟﺰﻳﻨﺐ ﻋﻄﻴﺔ ﳏﻤﺪ‪ ،‬ﺩﺍﺭ ﺍﻟﻮﻓﺎﺀ‪ ،‬ﻣﺼﺮ‪،‬‬
‫ﺍﳌﻨﺼﻮﺭﺓ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ‪١٤١٦ ،‬ﻫ‪١٩٩٥-‬ﻡ‪.‬‬

‫‪ -١٤‬ﺃﺻﻮﻝ ﺍﻟﻔﺮﻕ ﻭﺍﻷﺩﻳﺎﻥ ﻭﺍﳌﺬﺍﻫﺐ ﺍﻟﻔﻜﺮﻳﺔ‪ :‬ﻟﻠﺪﻛﺘﻮﺭ ﺳﻔﺮ ﺍﳊﻮﺍﱄ‪ ،‬ﻣﺮﻛﺰ ﺍﻟﺒﺤﻮﺙ‬
‫ﻭﺍﻟﺪﺭﺍﺳﺎﺕ ‪١٤٣١‬ﻫ ‪٢٠١٠ -‬ﻡ‪.‬‬

‫‪ -١٥‬ﺇﺿﺎﺀﺍﺕ ﻋﻠﻰ ﻛﺘﺎﺏ ﺍﻻﺳﺘﺸﺮﺍﻑ ﻹﺩﻭﺍﺭﺩ ﺳﻌﻴﺪ‪ :‬ﻟﺒﺎﻗﺮ ﺑﺮﻱ‪ ،‬ﺩﺍﺭ ﺍﳍﺎﺩﻱ‪ ،‬ﺑﲑﻭﺕ‪،‬‬
‫ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ‪١٤٢٢ ،‬ﻫ‪٢٠٠٢ -‬ﻡ‪.‬‬

‫‪ -١٦‬ﺍﻋﺘﺒﺎﺭ ﻣﺂﻻﺕ ﺍﻷﻓﻌﺎﻝ ﻭﺃﺛﺮﻫﺎ ﺍﻟﻔﻘﻬﻲ‪ :‬ﻟﻠﺪﻛﺘﻮﺭ‪ :‬ﻭﻟﻴﺪ ﺍﳊﺴﲔ‪ ،‬ﺩﺍﺭ ﺍﻟﺘﺪﻣﺮﻳﺔ‪،‬‬
‫ﺍﻟﺮﻳﺎﺽ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ‪١٤٢٩ ،‬ﻫ‪٢٠٠٨-‬ﻡ‪.‬‬

‫‪ -١٧‬ﺇﻋﻼﻡ ﺍﳌﻮﻗﻌﲔ ﻋﻦ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪ :‬ﻻﺑﻦ ﺍﻟﻘﻴﻢ‪ ،‬ﺃﰊ ﻋﺒﺪ ﺍﷲ ﴰﺲ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺑﻦ ﺃﰊ‬
‫ﺑﻜﺮ ﺑﻦ ﺃﻳﻮﺏ ﺍﻟﺰﺭﻋﻲ ﺍﻟﺪﻣﺸﻘﻲ‪ ،‬ﺩﺍﺭ ﺍﳉﻴﻞ‪ ،‬ﺑﲑﻭﺕ‪١٩٧٣ ،‬ﻡ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﻃﻪ‬
‫ﻋﺒﺪ ﺍﻟﺮﺅﻭﻑ ﺳﻌﺪ‪.‬‬
 ‫ﻓﮭﺮس اﻟﻤﺼﺎدر واﻟﻤﺮاﺟﻊ‬
‫‪٢٧٤‬‬
‫‪ -١٨‬ﺃﻋﻤﺎﻝ ﺍﻟﻘﻠﻮﺏ ﺣﻘﻴﻘﺘﻬﺎ ﻭﺃﺣﻜﺎﻣﻬﺎ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﻭﻋﻨﺪ ﳐﺎﻟﻔﻴﻬﻢ‪:‬‬
‫ﻟﺴﻬﻞ ﺑﻦ ﺭﻓﺎﻉ ﺍﻟﻌﺘﻴﱯ‪ ،‬ﺟﺎﻣﻌﺔ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺑﻦ ﻣﺴﻌﻮﺩ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻋﻤﺎﺩﺓ ﺍﻟﺒﺤﺚ‬
‫ﺍﻟﻌﻠﻤﻲ ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ‪١٤٢٦ ،‬ﻫ‪.‬‬

‫‪ -١٩‬ﺇﻏﺎﺛﺔ ﺍﻟﻠﻬﻔﺎﻥ ﻣﻦ ﻣﺼﺎﺋﺪ ﺍﻟﺸﻴﻄﺎﻥ‪ :‬ﻻﺑﻦ ﺍﻟﻘﻴﻢ‪ ،‬ﺃﰊ ﻋﺒﺪ ﺍﷲ ﴰﺲ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺑﻦ ﺃﰊ‬
‫ﺑﻜﺮ ﺑﻦ ﺃﻳﻮﺏ ﺍﻟﺰﺭﻋﻲ ﺍﻟﺪﻣﺸﻘﻲ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ – ﺑﲑﻭﺕ – ‪١٣٩٥‬ﻫ ‪١٩٧٥ -‬ﻡ‪،‬‬
‫ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﳏﻤﺪ ﺣﺎﻣﺪ ﺍﻟﻔﻘﻲ‪.‬‬

‫‪ -٢٠‬ﺍﻗﺘﺼﺎﺩ ﺍﳌﻌﺮﻓﺔ‪ :‬ﻟﺮﲝﻲ ﻋﻠﻴﺎﻥ‪ ،‬ﺩﺍﺭ ﺻﻔﺎﺀ‪ ،‬ﺍﻷﺭﺩﻥ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ‪١٤٣٣ ،‬ﻫ‪-‬‬
‫‪٢٠١٢‬ﻡ‪.‬‬

‫‪ -٢١‬ﺍﻷﻣﺎﻧﺎﺕ ﻭﺍﻻﻋﺘﻘﺎﺩﺍﺕ‪ :‬ﻟﺴﻌﺪﻳﺎ ﺍﻟﻔﻴﻮﻣﻲ‪ ،‬ﺑﺪﻭﻥ ﺩﺍﺭ ﻧﺸﺮ ﻭﺗﺎﺭﻳﺦ ﻁ‪.‬‬

‫‪ -٢٢‬ﺇﻧﺸﺎﺀ ﺣﻀﺎﺭﺓ ﺟﺪﻳﺪﺓ‪ ،‬ﺳﻴﺎﺳﺔ ﺍﳌﻮﺟﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﻷﻟﻔﲔ ﻭﻫﻨﻴﺪﻱ ﺗﻮﻓﻠﺮ‪ ،‬ﺗﺮﲨﺔ‪ :‬ﺣﺎﻓﻆ‬
‫ﺍﳉﻤﺎﱄ‪ ،‬ﻣﻦ ﻣﻨﺸﻮﺭﺍﺕ ﺍﲢﺎﺩ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﺏ‪١٩٩٨ ،‬ﻡ‪.‬‬

‫‪ -٢٣‬ﺍﻹﳝﺎﻥ ﺑﺎﻟﻐﻴﺐ‪ :‬ﻟﺒﺴﺎﻡ ﺳﻼﻣﺔ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﳌﻨﺎﺭ‪ ،‬ﺍﻷﺩﺭﻥ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ ‪١٤٠٣‬ﻫ‪-‬‬
‫‪١٩٨٣‬ﻡ‪.‬‬

‫‪ -٢٤‬ﺍﻹﳝﺎﻥ ﺑﺎﻟﻴﻮﻡ ﺍﻵﺧﺮ)ﻓﻘﻪ ﺍﻟﻘﺪﻭﻡ ﻋﻠﻰ ﺍﷲ ﺟﻞ ﺟﻼﻟﻪ(‪ :‬ﻟﻠﺪﻛﺘﻮﺭ‪ :‬ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ‬

‫ﺍﻟﺼﻼﰊ‪ ،‬ﺍﳌﻜﺘﺒﺔ ﺍﻟﻌﺼﺮﻳﺔ‪ ،‬ﺻﻴﺪﺍ – ﺑﲑﻭﺕ – ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ‪١٤٣٢ ،‬ﻫ ‪٢٠١١ -‬ﻡ‪.‬‬

‫‪ -٢٥‬ﺍﻹﳝﺎﻥ ﺑﺎﻟﻴﻮﻡ ﺍﻵﺧﺮ‪ :‬ﻟﻌﺒﺪ ﺍﻟﺴﻼﻡ ﺍﻟﺘﻮﳒﻲ‪ ،‬ﲨﻌﻴﺔ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﻌﺎﳌﻴﺔ‪،‬‬
‫ﻃﺮﺍﺑﻠﺲ‪ -‬ﻟﻴﺒﻴﺎ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ‪١٩٩٠ ،‬ﻡ‪.‬‬

‫‪ -٢٦‬ﺑﺪﺍﺋﻊ ﺍﻟﻔﻮﺍﺋﺪ‪ :‬ﻻﺑﻦ ﺍﻟﻘﻴﻢ‪ ،‬ﺃﰊ ﻋﺒﺪ ﺍﷲ ﴰﺲ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﺃﻳﻮﺏ‬
‫ﺍﻟﺰﺭﻋﻲ ﺍﻟﺪﻣﺸﻘﻲ‪ ،‬ﻣﻜﺘﺒﺔ ﻧﺰﺍﺭ ﻣﺼﻄﻔﻲ ﺍﻟﺒﺎﺯ ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ‪١٤١٦ ،‬ﻫ ‪١٩٩٦ -‬ﻡ‬
‫ﲢﻘﻴﻖ‪ :‬ﻫﺸﺎﻡ ﻋﻄﺎ‪ ،‬ﻋﺎﺩﻝ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺍﻟﻌﺪﻭﻱ‪ ،‬ﺃﺷﺮﻑ ﺃﲪﺪ‪.‬‬
 ‫ﻓﮭﺮس اﻟﻤﺼﺎدر واﻟﻤﺮاﺟﻊ‬
‫‪٢٧٥‬‬
‫‪ -٢٧‬ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ‪ :‬ﻹﲰﺎﻋﻴﻞ ﺑﻦ ﻛﺜﲑ ﺍﻟﻘﺮﺷﻲ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﳌﻌﺎﺭﻑ – ﺑﲑﻭﺕ – ﺑﺪﻭﻥ‬
‫ﺗﺎﺭﻳﺦ ﻁ‪.‬‬

‫‪ -٢٨‬ﺍﻟﺒﻬﺎﺋﻴﺔ ﻭﻣﻮﻗﻒ ﺍﻹﺳﻼﻡ ﻣﻨﻬﺎ‪ :‬ﻟﻠﺪﻛﺘﻮﺭ‪ :‬ﺩﺧﻴﻞ ﺑﻦ ﳏﻤﻮﺩ ﺍﻷﺯﻭﺭﻱ‪ ،‬ﻓﻬﺮﺳﺔ ﻣﻜﺘﺒﺔ‬
‫ﺍﳌﻠﻚ ﻓﻬﺪ ﺍﻟﻮﻃﻨﻴﺔ‪١٤٣١ ،‬ﻫ‪.‬‬

‫‪ -٢٩‬ﺗﺎﺝ ﺍﻟﻌﺮﻭﺱ ﻣﻦ ﺟﻮﺍﻫﺮ ﺍﻟﻘﺎﻣﻮﺱ‪ :‬ﶈﻤﺪ ﺑﻦ ﻣﺮﺗﻀﻲ ﺍﳊﺴﻴﲏ ﺍﻟﺰﺑﻴﺪﻱ‪ ،‬ﺩﺍﺭ ﺍﳍﺪﺍﻳﺔ‪،‬‬
‫ﲢﻘﻴﻖ‪ :‬ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﶈﻘﻘﲔ‪ ،‬ﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ ﻁ‪.‬‬

‫‪ -٣٠‬ﺗﺎﺭﻳﺦ ﺍﳉﻤﻌﻴﺎﺕ ﺍﻟﺴﺮﻳﺔ ﻭﺍﳊﺮﻛﺎﺕ ﺍﳍﺪﺍﻣﺔ ﰲ ﺍﳌﺸﺮﻕ‪ :‬ﶈﻤﺪ ﻋﺒﺪ ﺍﷲ ﻋﻨﺎﻥ‪ ،‬ﺩﺍﺭ ﺃﻡ‬
‫ﺍﻟﺒﻨﲔ‪ ،‬ﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ ﻁ‪.‬‬

‫‪ -٣١‬ﺗﺎﺭﻳﺦ ﺍﳊﻀﺎﺭﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ :‬ﻤﻮﻋﺔ ﻣﻦ ﺍﳌﺆﻟﻔﲔ‪ -١ :‬ﳏﻤﺪ ﺧﺮﻳﺴﺎﺕ‪-٢ .‬ﻋﺼﺎﻡ‬

‫ﻫﺰﺍﳝﻪ‪-٣ .‬ﳏﻤﺪ ﳏﺎﻓﻈﺔ‪ .‬ﺩﺍﺭ ﺍﻟﻜﻨﺪﻱ‪ ،‬ﺇﺭﺑﺪ‪ .‬ﺍﻷﺭﺩﻥ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ‪١٩٩٩ ،‬ﻡ‪.‬‬

‫‪ -٣٢‬ﺗﺎﺭﻳﺦ ﺍﳌﺬﺍﻫﺐ ﺍﻹﺳﻼﻣﻴﺔ‪ :‬ﶈﻤﺪ ﺃﺑﻮ ﺯﻫﺮﺓ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺍﻟﻌﺮﰊ‪ ،‬ﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ ﻁ‪.‬‬

‫‪ -٣٣‬ﺗﺎﺭﻳﺦ ﺑﻐﺪﺍﺩ‪ :‬ﻷﲪﺪ ﺑﻦ ﻋﻠﻲ ﺍﻟﺒﻐﺪﺍﺩﻱ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ‬
‫ﻁ‪.‬‬

‫‪ -٣٤‬ﺍﻟﺘﺤﺼﲔ ﻣﻦ ﻛﻴﺪ ﺍﻟﺸﻴﺎﻃﲔ‪ :‬ﻟﻠﺪﻛﺘﻮﺭ ﺧﺎﻟﺪ ﺍﳉﺮﻳﺴﻲ‪ ،‬ﻣﺆﺳﺴﺔ ﺍﳉﺮﻳﺴﻲ‪ ،‬ﺍﻟﺮﻳﺎﺽ‪،‬‬

‫ﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ ﻁ‪.‬‬

‫‪ -٣٥‬ﺍﻟﺘﺬﻛﺮﺓ ﰲ ﺃﺣﻮﺍﻝ ﺍﳌﻮﺗﻰ ﻭﺃﻣﻮﺭ ﺍﻵﺧﺮﺓ‪ :‬ﻟﻺﻣﺎﻡ ﴰﺲ ﺍﻟﺪﻳﻦ ﺃﰊ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ‬
‫ﺃﲪﺪ ﺍﻟﻘﺮﻃﱯ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﻳﻮﺳﻒ ﺑﺪﻭﻱ‪ ،‬ﺩﺍﺭ ﺍﺑﻦ ﻛﺜﲑ‪ ،‬ﺩﻣﺸﻖ – ﺑﲑﻭﺕ – ﺍﻟﻄﺒﻌﺔ‬
‫ﺍﻟﺜﺎﻧﻴﺔ‪١٤٢٩ ،‬ﻫ‪٢٠٠٨-‬ﻡ‪.‬‬

‫‪ -٣٦‬ﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻫﻴﺐ ﻣﻦ ﺍﳊﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ‪ :‬ﻟﻌﺒﺪ ﺍﻟﻌﻈﻴﻢ ﺑﻦ ﻋﺒﺪ ﺍﻟﻘﻮﻱ ﺍﳌﻨﺬﺭﻱ ﺩﺍﺭ‬
‫ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪١٤١٧ ،‬ﻫ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﺇﺑﺮﺍﻫﻴﻢ ﴰﺲ ﺍﻟﺪﻳﻦ‪.‬‬
 ‫ﻓﮭﺮس اﻟﻤﺼﺎدر واﻟﻤﺮاﺟﻊ‬
‫‪٢٧٦‬‬
‫‪ -٣٧‬ﺍﻟﺘﻄﺒﻴﻘﺎﺕ ﺍﳌﻌﺎﺻﺮﺓ ﻟﻔﻠﺴﻔﺔ ﺍﻻﺳﺘﺸﻔﺎﺀ ﺍﻟﺸﺮﻗﻴﺔ‪) ،‬ﺩﺭﺍﺳﺔ ﻋﻘﺪﻳﺔ(‪ :‬ﳍﻴﻔﺎﺀ ﺑﻨﺖ ﻧﺎﺻﺮ‬
‫ﺍﻟﺮﺷﻴﺪ‪ ،‬ﻓﻬﺮﺱ ﻣﻜﺘﺒﺔ ﺍﳌﻠﻚ ﻓﻬﺪ ﺍﻟﻮﻃﻨﻴﺔ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ‪١٤٣٢ ،‬ﻫ‪٢٠١١-‬ﻡ‪.‬‬

‫‪ -٣٨‬ﺗﻌﺎﻳﺶ ﺍﻟﺜﻘﺎﻓﺎﺕ‪ ،‬ﻣﺸﺮﻭﻉ ﻣﻀﺎﺩ ﳍﻨﺘﺠﺘﻮﻥ‪ :‬ﳍﺎﺭﺍﻟﺪﻣﻮﻟﻠﺮ‪ ،‬ﺗﺮﲨﺔ‪ :‬ﺩ‪ .‬ﺇﺑﺮﺍﻫﻴﻢ ﺃﺑﻮ‬
‫ﻫﺸﻬﺶ‪ .‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﳉﺪﻳﺪ ﺍﳌﺘﺤﺪﺓ‪ ،‬ﺑﲑﻭﺕ‪٢٠٠٥ ،‬ﻡ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ‪.‬‬

‫‪ -٣٩‬ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ‪ :‬ﻹﲰﺎﻋﻴﻞ ﻋﻤﺮ ﺑﻦ ﻛﺜﲑ ﺍﻟﺪﻣﺸﻘﻲ ﺃﰊ ﺍﻟﻔﺪﺍﺀ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪،‬‬
‫ﺑﲑﻭﺕ‪١٤٠١ ،‬ﻫ‪.‬‬

‫‪ -٤٠‬ﺗﻘﻨﻴﺔ ﺍﻟﻨﺎﻧﻮ‪ ،‬ﺍﻟﻮﺍﻗﻊ ﻭﺍﻟﻨﻈﺮﺓ ﺍﳌﺴﺘﻘﺒﻠﻴﺔ‪ :‬ﶈﻤﺪ ﻣﺴﻠﻢ‪ ،‬ﻭﺃﲪﺪ ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﻭﻋﻠﻲ‬
‫‪‬ﻜﻠﻲ‪ ،‬ﺍﻟﻨﺸﺮ ﺍﻟﻌﻠﻤﻲ ﻭﺍﳌﻄﺎﺑﻊ ﺍﻟﺘﺎﺑﻌﺔ ﳉﺎﻣﻌﺔ ﺍﳌﻠﻚ ﺳﻌﻮﺩ‪١٤٣١ ،‬ﻫ‪.‬‬

‫‪ -٤١‬ﺍﻟﺘﻨﺒﺆ ﺑﺎﻟﻐﻴﺐ ﻋﻨﺪ ﺍﻟﻔﻼﺳﻔﺔ ﺍﳌﻨﺘﺴﺒﲔ ﺇﱃ ﺍﻹﺳﻼﻡ‪) :‬ﺭﺳﺎﻟﺔ ﺩﻛﺘﻮﺭﺍﻩ(‪ ،‬ﺇﻋﺪﺍﺩ‪ :‬ﺣﻴﺎﺓ‬
‫ﺑﻨﺖ ﺳﻌﻴﺪ ﺑﺎﺃﺧﻀﺮ‪ ،‬ﺟﺎﻣﻌﺔ ﺃﻡ ﺍﻟﻘﺮﻯ‪ ،‬ﻛﻠﻴﺔ ﺍﻟﺪﻋﻮﺓ ﻭﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‪١٤٢٠ ،‬ﻫ‪-‬‬
‫‪٢٠٠٠‬ﻡ‪.‬‬

‫‪ -٤٢‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ‪ :‬ﻷﲪﺪ ﺑﻦ ﻋﻠﻲ ﺍﻟﻌﺴﻘﻼﱐ ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﺑﲑﻭﺕ ‪١٤٠٤‬ﻫ‬
‫‪١٩٨٤ -‬ﻡ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ‪.‬‬

‫‪ -٤٣‬ﺬﻳﺐ ﺍﻟﻜﻤﺎﻝ‪ :‬ﻟﻴﻮﺳﻒ ﺑﻦ ﺍﻟﺰﻛﻲ ﺍﳌﺰﻱ‪ ،‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﺑﲑﻭﺕ ‪١٤٠٠‬ﻫ‪-‬‬
‫‪١٩٨٠‬ﻡ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﺩ‪ .‬ﺑﺸﺎﺭ ﻣﻌﺮﻭﻑ‪.‬‬

‫‪ -٤٤‬ﺬﻳﺐ ﺍﻟﻠﻐﺔ‪ :‬ﻷﰊ ﻣﻨﺼﻮﺭ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺍﻷﺯﻫﺮﻱ‪ ،‬ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﰊ‪،‬‬
‫ﺑﲑﻭﺕ‪٢٠٠١-‬ﻡ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﳏﻤﺪ ﻋﻮﺽ ﻣﺮﻋﺐ‪.‬‬

‫‪ -٤٥‬ﺍﻟﺘﻮﻛﻞ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻭﻋﻼﻗﺘﻪ ﺑﺎﻷﺳﺒﺎﺏ‪ :‬ﻟﻠﺪﻛﺘﻮﺭ‪ :‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﺍﻟﺪﻣﻴﺠﻲ‪ ،‬ﺩﺍﺭ‬
‫ﺍﻟﻮﻃﻦ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ‪١٤٢١ ،‬ﻫ ‪٢٠٠٠-‬ﻡ‪.‬‬

‫‪ -٤٦‬ﺍﻟﺘﻮﻛﻞ‪ ،‬ﺣﻘﻴﻘﺘﻪ ﻭﺃﻧﻮﺍﻋﻪ ﻭﻣﻘﺎﻣﺎﺗﻪ ﻭﲦﺎﺭﻩ‪ :‬ﻟﻌﻠﻲ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻣﻮﺳﻰ‪ ،‬ﻣﻜﺘﺒﺔ‬
‫ﺍﻟﺴﻌﻴﺪ‪١٤٢٢ ،‬ﻫ ‪٢٠٠١ -‬ﻡ‪.‬‬
 ‫ﻓﮭﺮس اﻟﻤﺼﺎدر واﻟﻤﺮاﺟﻊ‬
‫‪٢٧٧‬‬
‫‪ -٤٧‬ﺗﻴﺴﲑ ﺍﻟﻌﺰﻳﺰ ﺍﳊﻤﻴﺪ ﰲ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‪ :‬ﻟﺴﻠﻴﻤﺎﻥ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﳏﻤﺪ ﺑﻦ‬
‫ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﻟﺮﻳﺎﺽ ﺍﳊﺪﻳﺜﺔ‪ ،‬ﺍﻟﺮﻳﺎﺽ‪ ،‬ﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ ﻁ‪.‬‬

‫‪ -٤٨‬ﺗﻴﺴﲑ ﺍﻟﻜﺮﱘ ﺍﻟﺮﲪﻦ ﰲ ﺗﻔﺴﲑ ﻛﻼﻡ ﺍﳌﻨﺎﻥ‪ :‬ﻟﻌﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻧﺎﺻﺮ ﺍﻟﺴﻌﺪﻱ‪ ،‬ﻣﺆﺳﺴﺔ‬
‫ﺍﻟﺮﺳﺎﻟﺔ – ﺑﲑﻭﺕ ‪١٤٢١ -‬ﻫ ‪٢٠٠٠ -‬ﻡ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﳏﻤﺪ ﺑﻦ ﺻﺎﱀ ﺑﻦ ﻋﺜﻴﻤﲔ‪.‬‬

‫‪ -٤٩‬ﺍﻟﺜﻘﺎﺕ‪ :‬ﶈﻤﺪ ﺑﻦ ﺣﺒﺎﻥ ﺑﻦ ﺃﲪﺪ ﺍﻟﺒﺴﱵ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ‪١٣٩٥‬ﻫ ‪١٩٧٥ -‬ﻡ‪ ،‬ﺍﻟﻄﺒﻌﺔ‬
‫ﺍﻷﻭﱃ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﺷﺮﻑ ﺍﻟﺪﻳﻦ ﺃﲪﺪ‪.‬‬

‫‪ -٥٠‬ﺛﻼﺙ ﺗﺮﺍﺟﻢ ﻧﻔﻴﺴﺔ ﻟﻸﺋﻤﺔ ﺍﻷﻋﻼﻡ‪ ،‬ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ ،‬ﻭﺍﳊﺎﻓﻆ ﺍﻟﱪﺯﺍﱄ‪ ،‬ﻭﺍﳊﺎﻓﻆ ﺍﳌﺰﻱ‪:‬‬
‫ﻟﻠﺤﺎﻓﻆ ﺍﻹﻣﺎﻡ ﴰﺲ ﺍﻟﺪﻳﻦ ﺍﻟﺬﻫﱯ‪ ،‬ﺩﺍﺭ ﺍﺑﻦ ﺍﻷﺛﲑ‪ ،‬ﺍﻟﻜﻮﻳﺖ‪١٤١٥ ،‬ﻫ‪١٩٩٥ -‬ﻡ‪.‬‬

‫‪ -٥١‬ﺟﺎﻣﻊ ﺍﻟﺒﻴﺎﻥ ﻋﻦ ﺗﺄﻭﻳﻞ ﺁﻱ ﺍﻟﻘﺮﺁﻥ‪ :‬ﶈﻤﺪ ﺑﻦ ﺟﺮﻳﺮ ﺑﻦ ﻳﺰﻳﺪ ﺍﻟﻄﱪﻱ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‬
‫ﺍﻟﻌﺮﰊ‪ ،‬ﺑﲑﻭﺕ‪١٤٠٥ ،‬ﻫ‪.‬‬

‫‪ -٥٢‬ﺟﺎﻣﻊ ﺍﻟﺪﺭﻭﺱ ﺍﻟﻌﻘﺪﻳﺔ ﰲ ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻄﺤ‪‬ﺎﻭﻳﺔ‪ :‬ﺷﺮﺡ ﺃﺻﺤﺎﺏ ﺍﻟﻔﻀﻴﻠﺔ‪:‬‬

‫‪-١‬ﻋﻠﻲ ﺑﻦ ﺃﰊ ﺍﻟﻌﺰ ﺍﳊﻨﻔﻲ‪- .‬ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻣﺎﻧﻊ‪- .‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻧﺎﺻﺮ‬
‫ﺍﻟﱪ‪‬ﺍﻙ‪- .‬ﺻﺎﱀ ﺑﻦ ﻓﻮﺯﺍﻥ ﺍﻟﻔﻮﺯﺍﻥ‪- .‬ﺻﺎﱀ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺁﻝ ﺍﻟﺸﻴﺦ‪ ،‬ﺇﻋﺪﺍﺩ ﻣﺮﻛﺰ‬
‫ﺍﻟﻌﺮﻭﺓ ﺍﻟﻮﺛﻘﻰ ﻟﻠﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ ﻭﲢﻘﻴﻖ ﺍﻟﺘﺮﺍﺙ‪ ،‬ﺩﺍﺭ ﺍﺑﻦ ﺣﺰﻡ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ‪،‬‬
‫‪١٤٣٠‬ﻫ ‪٢٠٠٩ -‬ﻡ‪.‬‬

‫‪ -٥٣‬ﺍﳉﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ ﺍﳌﺨﺘﺼﺮ‪ :‬ﶈﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺩﺍﺭ ﺍﺑﻦ ﻛﺜﲑ ﺍﻟﻴﻤﺎﻣﺔ‪،‬‬
‫ﺑﲑﻭﺕ‪١٤٠٧ ،‬ﻫ ‪١٩٨٧ -‬ﻡ‪ .‬ﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ ،‬ﲢﻘﻴﻖ ﺩ‪ .‬ﻣﺼﻄﻔﻰ ﺩﻳﺐ ﺍﻟﺒﻐﺎ‪.‬‬

‫‪ -٥٤‬ﺍﳉﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ‪ :‬ﻷﲪﺪ ﺑﻦ ﻋﻴﺴﻲ ﺃﰊ ﻋﻴﺴﻲ ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﺩﺍﺭ ﺇﺣﻴﺎﺀ‬
‫ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﰊ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﺃﲪﺪ ﳏﻤﺪ ﺷﺎﻛﺮ ﻭﺁﺧﺮﻭﻥ‪ ،‬ﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ ﻁ‪.‬‬
 ‫ﻓﮭﺮس اﻟﻤﺼﺎدر واﻟﻤﺮاﺟﻊ‬
‫‪٢٧٨‬‬
‫‪ -٥٥‬ﺟﺎﻣﻊ ﺍﻟﻌﻠﻮﻡ ﻭﺍﳊﻜﻢ ﰲ ﺷﺮﺡ ﲬﺴﲔ ﺣﺪﻳﺜﹰﺎ ﻣﻦ ﺟﻮﺍﻣﻊ ﺍﻟﻜﻠﻢ‪ :‬ﻟﻌﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ‬
‫ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ ﺍﻟﺒﻐﺪﺍﺩﻱ‪ ،‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﺑﲑﻭﺕ‪١٤١٧ ،‬ﻫ‪١٩٩٧ -‬ﻡ‪ ،‬ﲢﻘﻴﻖ‪:‬‬
‫ﺷﻌﻴﺐ ﺍﻷﺭﻧﺎﺅﻭﻁ‪ ،‬ﻭﺇﺑﺮﺍﻫﻴﻢ ﺑﺎﺟﺲ‪.‬‬

‫‪ -٥٦‬ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ‪ :‬ﻷﰊ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺍﻷﻧﺼﺎﺭﻱ ﺍﻟﻘﺮﻃﱯ‪ ،‬ﺩﺍﺭ ﺍﻟﺸﻌﺐ‬
‫– ﺍﻟﻘﺎﻫﺮﺓ – ﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ ﻁ‪.‬‬

‫‪ -٥٧‬ﺣﺎﺿﺮ ﺍﻟﻌﺎﱂ ﺍﳌﻌﺎﺻﺮ ﻭﻣﺴﺘﻘﺒﻠﻨﺎ‪ :‬ﻟﺒﺘﻮﻝ ﺭﺿﺎ ﻋﺒﺎﺱ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ‪٢٠١٠ ،‬ﻡ‪ ،‬ﺩﺍﺭ‬
‫ﺩﺟﻠﻪ‪ ،‬ﻋﻤ‪‬ﺎﻥ‪.‬‬

‫‪ -٥٨‬ﺍﳊﺪﺍﺛﺔ ﰲ ﻣﻴﺰﺍﻥ ﺍﻹﺳﻼﻡ‪ :‬ﻟﻠﺪﻛﺘﻮﺭ ﻋﻮﺽ ﺍﻟﻘﺮﱐ‪ ،‬ﻫﺠﺮ ﻟﻠﻄﺒﺎﻋﺔ ﻭﺍﻟﺘﻮﺯﻳﻊ‪ ،‬ﺍﻟﻄﺒﻌﺔ‬
‫ﺍﻷﻭﱃ‪١٤٠٨ ،‬ﻫ‪١٩٨٨-‬ﻡ‪.‬‬

‫‪ -٥٩‬ﺍﳊﺮﺏ ﺍﳊﻀﺎﺭﻳﺔ ﺍﻷﻭﱃ‪ :‬ﻟﻠﻤﻬﺪﻱ ﺍﳌﻨﺠﺮﺓ‪ ،‬ﺍﳌﺮﻛﺰ ﺍﻟﺜﻘﺎﰲ‪ ،‬ﺍﻟﺪﺍﺭ ﺍﻟﺒﻴﻀﺎﺀ‪ ،‬ﺍﳌﻐﺮﺏ‪،‬‬
‫ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻣﻨﺔ‪٢٠٠٥ ،‬ﻡ‪.‬‬

‫‪ -٦٠‬ﺣﻘﻴﻘﺔ ﺍﻟﻠﻴﱪﺍﻟﻴﺔ ﻭﻣﻮﻗﻒ ﺍﻹﺳﻼﻡ ﻣﻨﻬﺎ‪ :‬ﻟﻠﺪﻛﺘﻮﺭ ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ ﺍﻟﺴﻠﻤﻲ‪ ،‬ﻣﺮﻛﺰ‬
‫ﺍﻟﺘﺄﺻﻴﻞ ﻟﻠﺪﺭﺍﺳﺎﺕ ﻭﺍﻟﺒﺤﻮﺙ‪١٤٣٢ ،‬ﻫ ‪٢٠١١-‬ﻡ‪.‬‬

‫‪ -٦١‬ﺣﻠﻴﺔ ﺍﻷﻭﻟﻴﺎﺀ ﻭﻃﺒﻘﺎﺕ ﺍﻷﺻﻔﻴﺎﺀ‪ :‬ﻷﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻷﺻﺒﻬﺎﱐ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﰊ‪،‬‬
‫ﺑﲑﻭﺕ‪١٤٠٥ ،‬ﻫ‪.‬‬

‫‪ -٦٢‬ﺣﻮﺍﺭ ﺍﳊﻀﺎﺭﺍﺕ ) ﺍﶈﺪﺩﺍﺕ ﻭﺍﻟﻀﻮﺍﺑﻂ ﰲ ﺿﻮﺀ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ(‪ :‬ﻟﻠﺪﻛﺘﻮﺭ ﻓﻬﺪ‬

‫ﺍﻟﺴﻨﻴﺪﻱ ﻛﺮﺳﻲ ﺍﻷﻣﲑ ﺳﻠﻄﺎﻥ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻟﻠﺪﺭﺍﺳﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ‬
‫‪١٤٣١‬ﻫ‪.‬‬

‫‪ -٦٣‬ﺣﻮﺍﺭ ﺍﳊﻀﺎﺭﺍﺕ‪ ،‬ﺇﺷﻜﺎﻟﻴﺔ ﺍﻟﺘﺼﺎﺩﻡ ﻭﺁﻓﺎﻕ ﺍﳊﻮﺍﺭ‪ :‬ﻟﻌﻄﻴﺔ ﻓﺘﺤﻲ ﺍﻟﻮﻳﺸﻲ‪ ،‬ﻣﻜﺘﺒﺔ‬
‫ﺍﳌﻨﺎﺭ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ‪١٤٢٢ ،‬ﻫ ‪٢٠٠١ -‬ﻡ‪.‬‬

‫‪ -٦٤‬ﺣﻮﻝ ﺻﺮﺍﻉ ﺍﳊﻀﺎﺭﺍﺕ‪ :‬ﶈﻤﺪ ﺳﻌﺪﻱ‪ ،‬ﺩﺍﺭ ﺃﻓﺮﻳﻘﻴﺎ ﺍﻟﺸﺮﻕ ﺍﳌﻐﺮﺏ‪٢٠٠٦ ،‬ﻡ‪.‬‬
 ‫ﻓﮭﺮس اﻟﻤﺼﺎدر واﻟﻤﺮاﺟﻊ‬
‫‪٢٧٩‬‬
‫‪ -٦٥‬ﺍﳊﻴﺎﺓ ﺍﻵﺧﺮﺓ ﻣﺎ ﺑﲔ ﺍﻟﺒﻌﺚ ﺇﱃ ﺩﺧﻮﻝ ﺍﳉﻨﺔ ﺃﻭ ﺍﻟﻨﺎﺭ‪ :‬ﻟﻐﺎﻟﺐ ﺑﻦ ﻋﻠﻲ ﻋﻮﺍﺟﻲ‪،‬‬
‫ﺍﳌﻜﺘﺒﺔ ﺍﻟﻌﺼﺮﻳﺔ ﺍﻟﺬﻫﺒﻴﺔ‪ ،‬ﺟﺪﺓ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ‪١٤٢١ ،‬ﻫ‪٢٠٠٠-‬ﻡ‪.‬‬

‫‪ -٦٦‬ﺧﺮﺍﻓﺔ ﺍﻟﺴﺮ‪ :‬ﻟﻌﺒﺪ ﺍﷲ ﺍﻟﻌﺠﲑﻱ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ‪١٤٣٠ ،‬ﻫ ‪٢٠٠٩ -‬ﻡ‪ ،‬ﻓﻬﺮﺱ ﻣﻜﺘﺒﺔ‬
‫ﺍﳌﻠﻚ ﻓﻬﺪ ﺍﻟﻮﻃﻨﻴﺔ‪.‬‬

‫‪ -٦٧‬ﺩﺍﺋﺮﺓ ﺍﳌﻌﺎﺭﻑ‪ :‬ﻟﺒﻄﺮﺱ ﺍﻟﺒﺴﺘﺎﱐ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﺑﲑﻭﺕ – ﻟﺒﻨﺎﻥ – ‪١٨٧٨‬ﻡ‪.‬‬

‫‪ -٦٨‬ﺩﺭﺀ ﺗﻌﺎﺭﺽ ﺍﻟﻌﻘﻞ ﻭﺍﻟﻨﻘﻞ‪ :‬ﻟﺘﻘﻲ ﺍﻟﺪﻳﻦ ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﺑﻦ ﻋﺒﺪ ﺍﳊﻠﻴﻢ ﺑﻦ‬
‫ﺗﻴﻤﻴﺔ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ – ‪١٤١٧‬ﻫ‪١٩٩٧-‬ﻡ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﻋﺒﺪ ﺍﻟﻠﻄﻴﻒ‬
‫ﻋﺒﺪ ﺍﻟﺮﲪﻦ‪.‬‬

‫‪ -٦٩‬ﺩﺭﺍﺳﺎﺕ ﺍﳉﺪﻭﻯ‪ :‬ﻷﲪﺪ ﺟﻼﻝ‪١٤٠٦ ،‬ﻫ ‪١٩٨٥ -‬ﻡ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺍﻟﻌﺮﰊ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪.‬‬

‫‪ -٧٠‬ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﳌﺴﺘﻘﺒﻠﻴﺔ )ﻣﻨﻈﻮﺭ ﺗﺮﺑﻮﻱ(‪ :‬ﻟﻔﺎﺭﻭﻕ ﻓﻠﻴﻪ ﻭﺃﲪﺪ ﺍﻟﺰﻛﻲ‪ ،‬ﺩﺍﺭ ﺍﳌﺴﲑﺓ‪،‬‬
‫ﺍﻷﺭﺩﻥ‪ ،‬ﻋﻤ‪‬ﺎﻥ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ‪١٤٢٤ ،‬ﻫ‪٢٠٠٣-‬ﻡ‪.‬‬

‫‪ -٧١‬ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﳌﺴﺘﻘﺒﻠﻴﺔ ﻭﺃﳘﻴﺘﻬﺎ ﻟﻠﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ )ﺭﺳﺎﻟﺔ ﻣﺎﺟﺴﺘﲑ(‪ :‬ﻟﻌﺒﺪ ﺍﷲ ﺑﻦ‬

‫ﳏﻤﺪ ﺍﳌﺪﻳﻔﺮ‪ ،‬ﺟﺎﻣﻌﺔ ﻃﻴﺒﺔ‪١٤٢٧ ،‬ﻫ‪ ،‬ﺇﺷﺮﺍﻑ‪ :‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﳉﻮﻳﱪ‪.‬‬

‫‪ -٧٢‬ﺍﻟﺪﻭﻟﺔ ﺍﳌﺼﺮﻳﺔ‪ :‬ﺩ‪ .‬ﺣﺴﻦ ﺃﺑﺸﺮ ﺍﻟﻄﻴﺐ‪ ،‬ﺍﻟﺪﺍﺭ ﺍﻟﺜﻘﺎﻓﻴﺔ ﻟﻠﻨﺸﺮ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪٢٠٠٠ ،‬ﻡ‪.‬‬

‫‪ -٧٣‬ﺍﻟﺪﻳﺎﻧﺎﺕ ﺍﻟﻮﺿﻌﻴﺔ ﺍﳊﻴﺔ ﰲ ﺍﻟﺸﺮﻗﲔ ﺍﻷﺩﱏ ﻭﺍﻷﻗﺼﻰ‪ :‬ﶈﻤﺪ ﺍﻟﻌﺮﻳﱯ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‬
‫ﺍﻟﻠﺒﻨﺎﱐ‪١٩٩٥ ،‬ﻡ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ‪.‬‬

‫‪ -٧٤‬ﺍﻟﺪﻳﺎﻧﺔ ﺍﻟﺪﺭﺯﻳﺔ‪ :‬ﳉﺒﺎﺭﺓ ﺍﻟﱪﻏﻮﺛﻲ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﻟﻨﺎﻓﺬﺓ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ‪٢٠٠٩ ،‬ﻡ‪.‬‬

‫‪ -٧٥‬ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ ﰲ ﺍﻹﺳﻼﻡ‪ :‬ﻟﻌﺒﺎﺱ ﺍﻟﻌﻘﺎﺩ‪ ،‬ﺍﳌﻜﺘﺒﺔ ﺍﻟﻌﺼﺮﻳﺔ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ ﻁ‪.‬‬

‫‪ -٧٦‬ﺍﻟﺪﻳﻦ‪ ،‬ﲝﻮﺙ ﳑﻬﺪﺓ ﻟﺪﺭﺍﺳﺔ ﺗﺎﺭﻳﺦ ﺍﻷﺩﻳﺎﻥ‪ :‬ﺩ‪ .‬ﳏﻤﺪ ﺩﺭﺍﺯ‪ ،‬ﺩﺍﺭ ﺍﻟﻘﻠﻢ‪ ،‬ﺍﻟﻄﺒﻌﺔ‬
‫ﺍﻟﺜﺎﻧﻴﺔ‪١٣٩٠ ،‬ﻫ ‪١٩٧٠-‬ﻡ‪.‬‬
 ‫ﻓﮭﺮس اﻟﻤﺼﺎدر واﻟﻤﺮاﺟﻊ‬
‫‪٢٨٠‬‬
‫‪ -٧٧‬ﺍﻟﺮﺅﻯ ﻭﺍﻷﺣﻼﻡ ﰲ ﺳﻨﺔ ﻫﺎﺩﻱ ﺍﻷﻧﺎﻡ‪ :‬ﻷﲪﺪ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺍﻟﻌﺮﻳﲏ‪ ،‬ﺩﺍﺭ ﺍﻟﻮﻃﻦ‪،‬‬
‫ﺍﻟﺮﻳﺎﺽ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ‪١٤١٧ ،‬ﻫ‪.‬‬

‫‪ -٧٨‬ﺭﺣﻠﺔ ﻋﱪ ﺍﻟﻐﻴﺐ‪ :‬ﻟﻌﺒﺪ ﺍﻟﻜﺮﱘ ﻋﺜﻤﺎﻥ‪ ،‬ﺩﺍﺭ ﺍﻟﺴﻼﻡ‪١٤٠٥ ،‬ﻫ‪١٩٨٥-‬ﻡ‪.‬‬

‫‪ -٧٩‬ﺍﻟﺮﺩ ﺍﻟﻮﺍﻓﺮ‪ :‬ﶈﻤﺪ ﺑﻦ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ ﺍﻟﺪﻣﺸﻘﻲ‪ ،‬ﺍﳌﻜﺘﺐ ﺍﻹﺳﻼﻣﻲ‪ -‬ﺑﲑﻭﺕ‬
‫– ‪١٣٩٣‬ﻫ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﺯﻫﲑ ﺍﻟﺸﺎﻭﻳﺶ‪.‬‬

‫‪ -٨٠‬ﺍﻟﺮﻭﺣﻴﺔ ﺍﳊﺪﻳﺜﺔ ﺩﻋﻮﺓ ﻫﺪﺍﻣﺔ‪ :‬ﻟﻠﺪﻛﺘﻮﺭ‪ :‬ﳏﻤﺪ ﳏﻤﺪ ﺣﺴﲔ‪ ،‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﺑﺪﻭﻥ‬
‫ﺗﺎﺭﻳﺦ ﻁ‪.‬‬

‫‪ -٨١‬ﺯﺍﺩ ﺍﳌﺴﲑ ﰲ ﻋﻠﻢ ﺍﻟﺘﻔﺴﲑ‪ :‬ﻟﻌﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﻠﻲ ﺍﳉﻮﺯﻱ‪ ،‬ﺍﳌﻜﺘﺐ ﺍﻹﺳﻼﻣﻲ‬
‫ﺑﲑﻭﺕ‪١٤٠٤ ،‬ﻫ‪.‬‬

‫‪ -٨٢‬ﺯﺭﺍﺩﺷﺖ ﻭﺍﻟﺪﻳﺎﻧﺔ ﺍﻟﺰﺭﺍﺩﺷﺘﻴﺔ‪ :‬ﻟﻔﺎﺭﺱ ﻋﺜﻤﺎﻥ‪ ،‬ﺩﺍﺭ ﺍﶈﺒﺔ‪ ،‬ﺩﻣﺸﻖ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ‪،‬‬
‫‪٢٠٠٢‬ﻡ‪.‬‬

‫‪ -٨٣‬ﺍﻟﺴﺮ‪ :‬ﻟﺮﻭﻧﺪﺍ ﺑﺎﻳﺮﻥ‪ ،‬ﺗﺮﲨﺔ‪ :‬ﻣﻜﺘﺒﺔ ﺟﺮﻳﺮ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ‪٢٠١٠ ،‬ﻡ‪ ،‬ﻃﺒﺎﻋﺔ ﻣﻜﺘﺒﺔ‬
‫ﺟﺮﻳﺮ‪ ،‬ﺍﻟﺮﻳﺎﺽ‪.‬‬

‫‪ -٨٤‬ﺳﻠﺴﻠﺔ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤﺔ ﻭﺷﻲﺀ ﻣﻦ ﻓﻘﻬﻬﺎ ﻭﻓﻮﺍﺋﺪﻫﺎ‪ :‬ﶈﻤﺪ ﺑﻦ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ‬

‫ﺍﻷﻟﺒﺎﱐ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﳌﻌﺎﺭﻑ ﺍﻟﺮﻳﺎﺽ‪١٤١٥ ،‬ﻫ ‪١٩٩٥ -‬ﻡ‪.‬‬

‫‪ -٨٥‬ﺍﻟﺴﻨﺔ ﻭﻣﻜﺎﻧﺘﻬﺎ ﰲ ﺍﻟﺘﺸﺮﻳﻊ ﺍﻹﺳﻼﻣﻲ‪ :‬ﳌﺼﻄﻔﻲ ﺍﻟﺴﺒﺎﻋﻲ‪ ،‬ﺩﺍﺭ ﺍﻟﻮﺭﺍﻕ‪ ،‬ﺍﻟﻄﺒﻌﺔ‬

‫ﺍﻟﺜﺎﻧﻴﺔ‪٢٠٠٠ ،‬ﻡ‪.‬‬

‫‪ -٨٦‬ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ‪ :‬ﻷﲪﺪ ﺑﻦ ﻳﺰﻳﺪ ﺍﻟﻘﺰﻭﻳﲏ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﳏﻤﺪ ﻓﺆﺍﺩ ﻋﺒﺪ‬
‫ﺍﻟﺒﺎﻗﻲ‪ ،‬ﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ ﻁ‪.‬‬

‫‪ -٨٧‬ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ‪ :‬ﶈﻤﺪ ﺑﻦ ﻳﺰﻳﺪ ﺍﻟﻘﺰﻭﻳﲏ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ ﻁ ﲢﻘﻴﻖ‪:‬‬
‫ﳏﻤﺪ ﻓﺆﺍﺩ ﻋﺒﺪ ﺍﻟﺒﺎﻗﻲ‪.‬‬
 ‫ﻓﮭﺮس اﻟﻤﺼﺎدر واﻟﻤﺮاﺟﻊ‬
‫‪٢٨١‬‬
‫‪ -٨٨‬ﺍﻟﺴﻨﻦ ﺍﻹﳍﻴﺔ ﰲ ﺍﻷﻣﻢ ﻭﺍﳉﻤﺎﻋﺎﺕ ﻭﺍﻷﻓﺮﺍﺩ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ :‬ﻟﻠﺪﻛﺘﻮﺭ‪:‬‬
‫ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺯﻳﺪﺍﻥ‪ ،‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﻟﺒﻨﺎﻥ – ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ‪١٤١٧ ،‬ﻫ‪١٩٩٦-‬ﻡ‪.‬‬

‫‪ -٨٩‬ﺍﻟﺴﻨﻦ ﺍﻹﳍﻴﺔ ﰲ ﻗﻴﺎﻡ ﺍﻷﻣﻢ ﻭﺳﻘﻮﻃﻬﺎ‪ :‬ﻟﻔﺘﺤﻲ ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ‪ ،‬ﺩﺍﺭ ﺍﻟﻨﺸﺮ ﻟﻠﺠﺎﻣﻌﺎﺕ‪،‬‬
‫ﺍﻟﻘﺎﻫﺮﺓ‪١٤٢٩ ،‬ﻫ‪٢٠٠٨-‬ﻡ‪.‬‬

‫‪ -٩٠‬ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ‪ :‬ﻷﲪﺪ ﺑﻦ ﺍﳊﺴﲔ ﺍﻟﺒﻴﻬﻘﻲ‪ ،‬ﻣﻜﺘﺒﺔ ﺩﺍﺭ ﺍﻟﺒﺎﺯ‪ ،‬ﻣﻜﺔ‪١٤١٤ ،‬ﻫ‬
‫‪١٩٩٤‬ﻡ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﳏﻤﺪ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ‪ /‬ﻋﻄﺎ‪.‬‬

‫‪ -٩١‬ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ‪ :‬ﻷﲪﺪ ﺑﻦ ﺷﻌﻴﺐ ﺍﻟﻨﺴﺎﺋﻲ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪١٤١١ ،‬ﻫ‪-‬‬
‫‪١٩٩١‬ﻡ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﺩ‪ .‬ﻋﺒﺪ ﺍﻟﻐﻔﺎﺭ ﺍﻟﺒﻨﺪﺍﺭﻱ‪ ،‬ﺳﻴﺪ ﺣﺴﻦ‪.‬‬

‫‪ -٩٢‬ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ‪ :‬ﶈﻤﺪ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻋﺜﻤﺎﻥ ﺑﻦ ﻗﺎﳝﺎﺯ ﺍﻟﺬﻫﱯ‪ ،‬ﺃﰊ ﻋﺒﺪ ﺍﷲ ﻣﺆﺳﺴﺔ‬
‫ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﺑﲑﻭﺕ‪١٤١٣ ،‬ﻫ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺘﺎﺳﻌﺔ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﺷﻌﻴﺐ ﺍﻷﺭﻧﺎﺅﻭﻁ‪ ،‬ﳏﻤﺪ ﻧﻌﻴﻢ‬
‫ﺍﻟﻌﺮﻗﺴﻮﺳﻲ‪.‬‬

‫‪ -٩٣‬ﺷﺮﺡ ﺍﻟﺴﻨﺔ‪ :‬ﻟﻠﺤﺴﻦ ﺑﻦ ﻣﺴﻌﻮﺩ ﺍﻟﺒﻐﻮﻱ‪ ،‬ﺍﳌﻜﺘﺐ ﺍﻹﺳﻼﻣﻲ – ﺩﻣﺸﻖ – ‪١٤٠٣‬ﻫ‪-‬‬

‫‪١٩٨٣‬ﻡ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﺷﻌﻴﺐ ﺍﻷﺭﻧﺎﺅﻭﻁ‪ ،‬ﳏﻤﺪ ﺯﻫﲑ ﺍﻟﺸﺎﻭﻳﺶ‪.‬‬

‫‪ -٩٤‬ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻄﺤﺎﻭﻳﺔ‪ :‬ﻟﻺﻣﺎﻡ ﺍﻟﻘﺎﺿﻲ ﻋﻠﻲ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺍﻟﻌﺰ‬

‫ﺍﻟﺪﻣﺸﻘﻲ‪ -‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ‪١٤٢٢ ،‬ﻫ‪٢٠٠١-‬ﻡ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﺩ‪ .‬ﻋﺒﺪ ﺍﷲ‬
‫ﺍﻟﺘﺮﻛﻲ‪ ،‬ﺷﻌﻴﺐ ﺍﻷﺭﻧﺎﺅﻭﻁ‪.‬‬

‫‪ -٩٥‬ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ :‬ﻷﰊ ﺯﻛﺮﻳﺎ ﳛﲕ ﺑﻦ ﺷﺮﻑ ﺑﻦ ﻣﺮﻱ ﺍﻟﻨﻮﻭﻱ‪ ،‬ﺩﺍﺭ‬
‫ﺇﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﰊ‪ ،‬ﺑﲑﻭﺕ‪١٣٩٢ ،‬ﻫ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ‪.‬‬

‫‪ -٩٦‬ﺷﻌﺐ ﺍﻹﳝﺎﻥ‪ :‬ﻷﰊ ﺑﻜﺮ ﺃﲪﺪ ﺍﻟﺒﻴﻬﻘﻲ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪١٤١٠ ،‬ﻫ ﲢﻘﻴﻖ‪:‬‬
‫ﳏﻤﺪ ﺯﻏﻠﻮﻝ‪.‬‬
 ‫ﻓﮭﺮس اﻟﻤﺼﺎدر واﻟﻤﺮاﺟﻊ‬
‫‪٢٨٢‬‬
‫‪ -٩٧‬ﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﰲ ﻣﺴﺎﺋﻞ ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ ﻭﺍﳊﻜﻤﺔ ﻭﺍﻟﺘﻌﻠﻴﻞ‪ :‬ﻻﺑﻦ ﺍﻟﻘﻴﻢ‪ ،‬ﺃﰊ ﻋﺒﺪ ﺍﷲ‬
‫ﴰﺲ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﺃﻳﻮﺏ ﺍﻟﺰﺭﻋﻲ ﺍﻟﺪﻣﺸﻘﻲ‪ ،‬ﺍﺑﻦ ﺍﻟﻘﻴﻢ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‬
‫ﺑﲑﻭﺕ‪١٣٩٨ ،‬ﻫ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﳏﻤﺪ ﺑﺪﺭ ﺍﻟﺪﻳﻦ ﺍﳊﻠﱯ‪.‬‬

‫‪ -٩٨‬ﺍﻟﺼﺎﺑﺌﺔ ﰲ ﺣﺎﺿﺮﻫﻢ ﻭﻣﺎﺿﻴﻬﻢ‪ :‬ﻟﻌﺒﺪ ﺍﻟﺮﺯﺍﻕ ﺍﳊﺴﲏ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ ،‬ﻣﻄﺒﻌﺔ ﺍﻟﻌﺮﻓﺎﻥ‪،‬‬
‫ﻟﺒﻨﺎﻥ‪١٣٨٢ ،‬ﻫ‪١٩٦٣-‬ﻡ‪.‬‬

‫‪ -٩٩‬ﺍﻟﺼﺤﺎﺡ ﺗﺎﺝ ﺍﻟﻠﻐﺔ ﻭﺻﺤﺎﺡ ﺍﻟﻌﺮﺑﻴﺔ‪ :‬ﻹﲰﺎﻋﻴﻞ ﺍﳉﻮﻫﺮﻱ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﺃﲪﺪ ﺍﻟﻌﻄﺎﺭ‪،‬‬
‫ﺑﺪﻭﻥ ﺩﺍﺭ ﺍﻟﻨﺸﺮ ﺃﻭ ﺗﺎﺭﻳﺦ ﻁ‪.‬‬

‫‪ -١٠٠‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ﺑﺘﺮﺗﻴﺐ ﺍﺑﻦ ﺑﻠﺒﺎﻥ‪ :‬ﶈﻤﺪ ﺑﻦ ﺣﺒﺎﻥ ﺍﻟﺘﻤﻴﻤﻲ ﺍﻟﺒﺴﱵ ﻣﺆﺳﺴﺔ‬
‫ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﺑﲑﻭﺕ‪١٤١٤ ،‬ﻫ ‪١٩٩٣ -‬ﻡ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﺷﻌﻴﺐ ﺍﻷﺭﻧﺎﺅﻭﻁ‪.‬‬

‫‪ -١٠١‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ :‬ﳌﺴﻠﻢ ﺑﻦ ﺍﳊﺠﺎﺝ ﺃﰊ ﺍﳊﺴﲔ ﺍﻟﻘﺸﲑﻱ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ‪ ،‬ﺩﺍﺭ ﺇﺣﻴﺎﺀ‬

‫ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﰊ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﳏﻤﺪ ﻓﺆﺍﺩ ﻋﺒﺪ ﺍﻟﺒﺎﻗﻲ‪.‬‬

‫‪ -١٠٢‬ﺻﺪﺍﻡ ﺍﳊﻀﺎﺭﺍﺕ )ﻧﺼﻮﺹ ﻧﻘﺪﻳﺔ ﰲ ﺍﳌﻨﻬﺞ ﻭﺍﳌﻀﻤﻮﻥ ﳌﻘﻮﻟﺔ ﻫﻨﺘﺠﺘﻮﻥ(‪ :‬ﺍﳌﺮﻛﺰ‬

‫ﺍﻻﺳﺘﺸﺎﺭﻱ ﻟﻠﺪﺭﺍﺳﺎﺕ ﻭﺍﻟﺘﻮﺛﻴﻖ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ‪١٩٩٩ ،‬ﻡ – ﺑﲑﻭﺕ ‪.-‬‬

‫‪ -١٠٣‬ﺻﺮﺍﻉ ﺍﳊﻀﺎﺭﺍﺕ ﰲ ﺍﳌﻔﻬﻮﻡ ﺍﻹﺳﻼﻣﻲ‪ :‬ﻟﻌﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﺘﻮﳚﺮﻱ‪ ،‬ﻣﻨﺸﻮﺭﺍﺕ ﺍﳌﻨﻈﻤﺔ‬

‫ﺍﻹﺳﻼﻣﻴﺔ ﻟﻠﺘﺮﺑﻴﺔ ﻭﺍﻟﻌﻠﻮﻡ ﻭﺍﻟﺜﻘﺎﻓﺔ‪١٤٢٣ ،‬ﻫ ‪٢٠٠٢ -‬ﻡ‪.‬‬

‫‪ -١٠٤‬ﺻﻼﺓ ﺍﻻﺳﺘﺨﺎﺭﺓ‪ :‬ﻟﻌﺼﺎﻡ ﻳﻮﺳﻒ‪ ،‬ﺩﺍﺭ ﻣﺸﺎﺭﻑ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ‪٢٠٠٩ ،‬ﻡ‪.‬‬

‫‪ -١٠٥‬ﺻﻮﺭ ﺍﳌﺴﺘﻘﺒﻞ ﺍﻟﻌﺮﰊ‪ :‬ﺩ‪ .‬ﺇﺑﺮﺍﻫﻴﻢ ﺳﻌﺪ ﺍﻟﺪﻳﻦ‪ ،‬ﺩ‪ .‬ﺇﲰﺎﻋﻴﻞ ﺻﱪﻱ ﻋﺒﺪ ﺍﷲ‪ ،‬ﺩ‪ .‬ﻋﻠﻲ‬
‫ﻧﺼ‪‬ﺎﺭ‪ ،‬ﺩ‪ .‬ﳏﻤﻮﺩ ﻋﺒﺪ ﺍﻟﻔﻀﻴﻞ‪ ،‬ﻣﺮﻛﺰ ﺩﺭﺍﺳﺎﺕ ﺍﻟﻮﺣﺪﺓ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻣﺸﺮﻭﻉ ﺍﳌﺴﺘﻘﺒﻼﺕ‬
‫ﺍﻟﺒﺪﻳﻠﺔ ﺟﺎﻣﻌﺔ ﺍﻷﻣﻢ ﺍﳌﺘﺤﺪﺓ‪ ،‬ﻣﻨﺘﺪﻯ ﺍﻟﻌﺎﱂ ﺍﻟﺜﺎﻟﺚ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﻟﺸﺮﻕ ﺍﻷﻭﺳﻂ‪ ،‬ﺍﻟﻄﺒﻌﺔ‬
‫ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻳﻨﺎﻳﺮ ‪١٩٨٥‬ﻡ‪.‬‬
 ‫ﻓﮭﺮس اﻟﻤﺼﺎدر واﻟﻤﺮاﺟﻊ‬
‫‪٢٨٣‬‬
‫‪ -١٠٦‬ﻃﺒﻘﺎﺕ ﺍﳊﻔﺎﻅ‪ :‬ﻟﻌﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﰊ ﺑﻜﺮ ﺍﻟﺴﻴﻮﻃﻲ ﺃﰊ ﺍﻟﻔﻀﻞ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻲ‪،‬‬
‫ﺑﲑﻭﺕ‪١٤٠٣ ،‬ﻫ‪ .‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ‪.‬‬

‫‪ -١٠٧‬ﻃﺒﻘﺎﺕ ﺍﳊﻨﺎﺑﻠﺔ‪ :‬ﻟﻠﻘﺎﺿﻲ ﳏﻤﺪ ﺑﻦ ﺃﰊ ﻳﻌﻠﻰ ﺍﻟﻔﺮ‪‬ﺍﺀ ﺍﻟﺒﻐﺪﺍﺩﻱ ﺍﳊﻨﺒﻠﻲ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﺩ‪.‬‬
‫ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﻌﺜﻴﻤﲔ‪١٤١٩ ،‬ﻫ‪١٩٩٩-‬ﻡ‪ ،‬ﻃﺒﺎﻋﺔ ﺍﻷﻣﺎﻧﺔ ﺍﻟﻌﺎﻣﺔ ﻟﻼﺣﺘﻔﺎﻝ ﲟﺮﻭﺭ ﻣﺎﺋﺔ‬
‫ﻋﺎﻡ ﻋﻠﻰ ﺗﺄﺳﻴﺲ ﺍﳌﻤﻠﻜﺔ‪.‬‬

‫‪ -١٠٨‬ﻃﺮﻳﻖ ﺍﳍﺠﺮﺗﲔ ﻭﺑﺎﺏ ﺍﻟﺴﻌﺎﺩﺗﲔ‪ :‬ﻻﺑﻦ ﺍﻟﻘﻴﻢ‪ ،‬ﺃﰊ ﻋﺒﺪ ﺍﷲ ﴰﺲ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺑﻦ ﺃﰊ‬
‫ﺑﻜﺮ ﺑﻦ ﺃﻳﻮﺏ ﺍﻟﺰﺭﻋﻲ ﺍﻟﺪﻣﺸﻘﻲ‪ ،‬ﺩﺍﺭ ﺍﺑﻦ ﺍﻟﻘﻴﻢ‪ ،‬ﺍﻟﺪﻣﺎﻡ ‪١٤١٤‬ﻫ‪١٩٩٤-‬ﻡ‪ ،‬ﲢﻘﻴﻖ‪:‬‬
‫ﻋﻤﺮ ﺑﻦ ﳏﻤﻮﺩ ﺃﰊ ﻋﻤﺮ‪.‬‬

‫‪ -١٠٩‬ﺍﻟﻄﺮﻳﻖ ﺇﱃ ﺻﺪﺍﻡ ﺍﳊﻀﺎﺭﺍﺕ‪ :‬ﻷﻧﻮﺭ ﺯﻧﺎﰐ‪ .‬ﻣﻜﺘﺒﺔ ﺍﻹﳒﻠﻮ ﺍﳌﺼﺮﻳﺔ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪،‬‬

‫‪٢٠٠٦‬ﻡ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ‪.‬‬

‫‪ -١١٠‬ﻋﺎﱂ ﺍﻟﻐﻴﺐ ﻭﺍﻟﺸﻬﺎﺩﺓ ﰲ ﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ‪ :‬ﻟﻌﺜﻤﺎﻥ ﺿﻤﲑﻳﺔ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﻟﺴﻮﺍﺩﻱ‪،‬‬

‫ﺟﺪﺓ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ‪١٤١٠ ،‬ﻫ‪١٩٨٩-‬ﻡ‪.‬‬

‫‪ -١١١‬ﻋﺎﱂ ﺑﻼﺩ ﻳﻬﻮﺩ‪ :‬ﻟﻌﺒﺪ ﺍﳌﻨﻌﻢ ﺍﳊﻔﲏ‪ ،‬ﺩﺍﺭ ﺍﻟﺮﺷﺎﺩ ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ‪١٤١٢ ،‬ﻫ‪-‬‬
‫‪١٩٩٢‬ﻡ‪.‬‬

‫‪ -١١٢‬ﺍﻟﻌﻘﺎﺋﺪ ﺍﻟﻔﻠﺴﻔﻴﺔ ﺍﳌﺸﺘﺮﻛﺔ ﺑﲔ ﺍﻟﻔﺮﻕ ﺍﻟﺒﺎﻃﻨﻴﺔ‪ :‬ﶈﻤﺪ ﺳﺎﱂ ﺃﻗﺪﻳﺮ‪ ،‬ﻣﻜﺘﺒﺔ ﻣﺪﺑﻮﱄ‪،‬‬
‫‪٢٠٠٦‬ﻡ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ‪.‬‬

‫‪ -١١٣‬ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺳﻄﻴﺔ‪ :‬ﻷﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﳊﻠﻴﻢ ﺑﻦ ﺗﻴﻤﻴﺔ ﺍﳊﺮﺍﱐ ﺍﻟﺮﺋﺎﺳﺔ ﺍﻟﻌﺎﻣﺔ ﻹﺩﺍﺭﺍﺕ‬
‫ﺍﻟﺒﺤﻮﺙ ﻭﺍﻹﻓﺘﺎﺀ‪ ،‬ﺍﻟﺮﻳﺎﺽ‪١٤١٢ ،‬ﻫ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﳏﻤﺪ ﺑﻦ ﻣﺎﻧﻊ‪.‬‬

‫‪ -١١٤‬ﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﺉ ﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﻟﺒﺪﺭ ﺍﻟﺪﻳﻦ ﳏﻤﻮﺩ ﺑﻦ ﺃﲪﺪ ﺍﻟﻌﻴﲏ‪ ،‬ﺩﺍﺭ ﺇﺣﻴﺎﺀ‬
‫ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﰊ – ﺑﲑﻭﺕ ﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ ﻁ‪.‬‬
 ‫ﻓﮭﺮس اﻟﻤﺼﺎدر واﻟﻤﺮاﺟﻊ‬
‫‪٢٨٤‬‬
‫‪ -١١٥‬ﺍﻟﻌﲔ‪ :‬ﻟﻠﺨﻠﻴﻞ ﺑﻦ ﺃﲪﺪ ﺍﻟﻔﺮﺍﻫﻴﺪﻱ‪ ،‬ﺩﺍﺭ ﻭﻣﻜﺘﺒﺔ ﺍﳍﻼﻝ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﺩ‪ .‬ﻣﻬﺪﻱ ﺍﳌﺨﺰﻭﻣﻲ‪،‬‬
‫ﺩ‪ .‬ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺴﺎﻣﺮﺍﺋﻲ‪ ،‬ﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ ﻁ‪.‬‬

‫‪ -١١٦‬ﺍﻟﻐﺮﺏ ﻭﺑﻘﻴﺔ ﺍﻟﻌﺎﱂ ﺑﲔ ﺻﺪﺍﻡ ﺍﳊﻀﺎﺭﺍﺕ ﻭﺣﻮﺍﺭﻫﺎ‪ :‬ﻤﻮﻋﺔ ﻣﻦ ﺍﳌﺆﻟﻔﲔ‪:‬‬

‫‪-١‬ﺻﺎﻣﻮﻳﻞ ﻫﻨﺘﺠﺘﻮﻥ‪-٢ .‬ﻛﻴﺸﻮﺭﻱ ﳏﺒﻮﺑﺎﱐ‪-٣ .‬ﺟﲔ ﻛﲑﻛﺒﺎﺗﺮﻳﻚ‪-٤ .‬ﻟﻴﻮ ﺑﻴﻨﺎﻥ‪.‬‬
‫‪-٥‬ﻭﺟﻴﻪ ﻛﻮﺛﺮﺍﱐ‪-٦ .‬ﳏﺠﻮﺏ ﻋﻤﺮ‪-٧ .‬ﺣﺴﻦ ﺍﻟﺘﺮﺍﰊ‪-٨ .‬ﻓﺆﺍﺩ ﻋﺠﻤﻲ‪-٩ .‬ﻓﺮﻳﺘﺰ‬
‫ﺳﺘﻴﺒﺎﻥ‪-١٠ .‬ﻋﺼﺎﻡ ﺍﻟﻌﺎﻣﺮﻱ‪-١١ .‬ﺳﻮﱘ ﺍﻟﻌﺰﻱ‪-١٢ .‬ﳏﻤﺪ ﺧﺎﲤﻲ‪ .‬ﺑﺪﻭﻥ ﻧﺎﺷﺮ ﺃﻭ‬
‫ﺗﺎﺭﻳﺦ ﻃﺒﺎﻋﺔ‪.‬‬

‫‪ -١١٧‬ﺍﻟﻐﻨﻴﺔ ﻟﻄﺎﻟﱯ ﻃﺮﻳﻖ ﺍﳊﻖ ﻋﺰ ﻭﺟﻞ‪ :‬ﻟﻌﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺑﻦ ﺃﰊ ﺻﺎﱀ ﺍﳉﻴﻼﱐ‪ ،‬ﺩﺍﺭ ﺍﳉﻴﻞ‪،‬‬
‫ﺑﲑﻭﺕ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ‪١٤٢٠ ،‬ﻫ ‪١٩٩٩ -‬ﻡ‪.‬‬

‫‪ -١١٨‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﻷﲪﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺣﺠﺮ ﺃﰊ ﺍﻟﻔﻀﻞ ﺍﻟﻌﺴﻘﻼﱐ‬
‫ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﳏﺐ ﺍﻟﺪﻳﻦ ﺍﳋﻄﻴﺐ‪ ،‬ﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ ﻁ‪.‬‬

‫‪ -١١٩‬ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ﺍﳉﺎﻣﻊ ﺑﲔ ﻓﲏ‪ ‬ﺍﻟﺮﻭﺍﻳﺔ ﻭﺍﻟﺪﺭﺍﻳﺔ ﻣﻦ ﻋﻠﻢ ﺍﻟﺘﻔﺴﲑ‪ :‬ﶈﻤﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ‬
‫ﳏﻤﺪ ﺍﻟﺸﻮﻛﺎﱐ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﺑﲑﻭﺕ – ﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ ﻁ‪.‬‬

‫‪ -١٢٠‬ﺍﻟﻔﺮﻭﻕ‪ :‬ﻟﺸﻬﺎﺏ ﺍﻟﺪﻳﻦ ﺃﰊ ﺍﻟﻌﺒﺎﺱ ﺃﲪﺪ ﺑﻦ ﺇﺩﺭﻳﺲ ﺍﳌﺼﺮﻱ ﺍﳌﺎﻟﻜﻲ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﻋﻤﺮ‬
‫ﺣﺴﻦ ﺍﻟﻘﻴﺎﻡ‪ ،‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ‪١٤٢٤ ،‬ﻫ‪.‬‬

‫‪ -١٢١‬ﻓﻠﺴﻔﺔ ﺍﳊﻀﺎﺭﺓ‪ :‬ﻷﻟﱪﺕ ﺍﺷﻔﻴﺘﺴﺮ‪ ،‬ﺗﺮﲨﺔ‪ :‬ﺩ‪ .‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﺪﻭﻱ‪ ،‬ﺩﺍﺭ ﺍﻷﻧﺪﻟﺲ‬
‫‪١٤٠٠‬ﻫ ‪١٩٨٠ -‬ﻡ ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ‪.‬‬

‫‪ -١٢٢‬ﻓﻮﺍﺕ ﺍﻟﻮﻓﻴﺎﺕ‪ :‬ﶈﻤﺪ ﺑﻦ ﺷﺎﻛﺮ ﺍﻟﻜﺘﱯ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪٢٠٠٠ ،‬ﻡ‬
‫ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﻋﻠﻲ ﳏﻤﺪ‪ ،‬ﻭﻋﺎﺩﻝ ﻋﺒﺪ ﺍﳌﻮﺟﻮﺩ‪.‬‬

‫‪ -١٢٣‬ﻗﺎﻧﻮﻥ ﺍﳉﺬﺏ‪ :‬ﻟﺼﻼﺡ ﺍﻟﺮﺍﺷﺪ‪ ،‬ﺍﻟﺮﺍﻳﺔ ﻟﻠﻨﺸﺮ ﻭﺍﻟﺘﻮﺯﻳﻊ‪٢٠١٠ ،‬ﻡ‪.‬‬

 ‫ﻓﮭﺮس اﻟﻤﺼﺎدر واﻟﻤﺮاﺟﻊ‬
‫‪٢٨٥‬‬
‫‪ -١٢٤‬ﻗﺮﺍﺀﺍﺕ ﺩﻳﻨﻴﺔ ﰲ ﻗﻀﺎﻳﺎ ﺛﻘﺎﻓﻴﺔ ﻣﻌﺎﺻﺮﺓ‪ :‬ﳊﺴﺎﻥ ﳏﻤﻮﺩ ﻋﺒﺪ ﺍﷲ‪ ،‬ﺩﺍﺭ ﺍﳍﺎﺩﻱ‪ ،‬ﺍﻟﻄﺒﻌﺔ‬
‫ﺍﻷﻭﱃ ‪١٤٣٠‬ﻫ ‪٢٠٠٩ -‬ﻡ‪.‬‬

‫‪ -١٢٥‬ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ ﰲ ﺿﻮﺀ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﻣﺬﺍﻫﺐ ﺍﻟﻨﺎﺱ ﻓﻴﻪ‪ :‬ﻟﻌﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺻﺎﱀ‬
‫ﺍﶈﻤﻮﺩ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ‪١٤١٨ ،‬ﻫ ‪١٩٩٧ -‬ﻡ‪ ،‬ﺩﺍﺭ ﺍﻟﻮﻃﻦ‪.‬‬

‫‪ -١٢٦‬ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ ﻭﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﳛﺘﺞ ﺑﺎﻟﻘﺪﺭ‪ :‬ﻷﰊ ﺑﻜﺮ ﺃﲪﺪ ﺑﻦ ﺍﳊﺴﲔ ﺍﻟﺒﻴﻬﻘﻲ‬
‫ﻣﻜﺘﺒﺔ ﺍﻟﺴﻨﺔ‪١٩٨٩ ،‬ﻡ‪.‬‬

‫‪ -١٢٧‬ﻗﻀﺎﻳﺎ ﰲ ﺍﻟﻔﻜﺮ ﺍﳌﻌﺎﺻﺮ‪ :‬ﶈﻤﺪ ﻋﺎﺑﺪ ﺍﳉﺎﺑﺮﻱ‪ ،‬ﻣﺮﻛﺰ ﺩﺭﺍﺳﺎﺕ ﺍﻟﻮﺣﺪﺓ ﺍﻟﻌﺮﺑﻴﺔ‪،‬‬
‫ﺑﲑﻭﺕ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ‪١٩٩٧ ،‬ﻡ‪.‬‬

‫‪ -١٢٨‬ﺍﻟﻘﻮﻝ ﺍﳌﻔﻴﺪ ﻋﻠﻰ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‪ :‬ﻟﻠﺸﻴﺦ ﳏﻤﺪ ﺑﻦ ﺻﺎﱀ ﺍﻟﻌﺜﻴﻤﲔ‪ ،‬ﲣﺮﻳﺞ ﻭﺇﺷﺮﺍﻑ‪:‬‬
‫ﺩ‪ .‬ﺳﻠﻴﻤﺎﻥ ﺃﺑﺎ ﺍﳋﻴﻞ‪ ،‬ﺩ‪ .‬ﺧﺎﻟﺪ ﺍﳌﺸﻴﻘﺢ‪ ،‬ﺩﺍﺭ ﺍﻟﻌﺎﺻﻤﺔ ‪١٤١٥‬ﻫ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ‪.‬‬

‫‪ -١٢٩‬ﺍﻟﻘﻴﺎﻣﺔ ﺍﻟﺼﻐﺮﻯ‪ :‬ﻟﻌﻤﺮ ﺳﻠﻴﻤﺎﻥ ﺍﻷﺷﻘﺮ‪ ،‬ﺩﺍﺭ ﺍﻟﻨﻔﺎﺋﺲ‪ ،‬ﺍﻷﺭﺩﻥ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺮﺍﺑﻌﺔ ﻋﺸﺮﺓ‪،‬‬
‫‪١٤٢٧‬ﻫ‪٢٠٠٧-‬ﻡ‪.‬‬

‫‪ -١٣٠‬ﺍﻟﻘﻴﺎﻣﺔ ﺍﻟﻜﱪﻯ‪ :‬ﻟﻌﻤﺮ ﺍﻷﺷﻘﺮ‪ ،‬ﺩﺍﺭ ﺍﻟﻨﻔﺎﺋﺲ‪ ،‬ﺍﻷﺭﺩﻥ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻋﺸﺮﺓ‪،‬‬
‫‪١٤٢٣‬ﻫ‪٢٠٠٤-‬ﻡ‪.‬‬

‫‪ -١٣١‬ﻛﺸﻒ ﺍﻟﻈﻨﻮﻥ ﻋﻦ ﺃﺳﺎﻣﻲ ﺍﻟﻜﺘﺐ ﻭﺍﻟﻔﻨﻮﻥ‪ :‬ﳊﺎﺟﻲ ﺧﻠﻴﻔﺔ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ – ﺑﲑﻭﺕ–‬
‫‪١٤٠٢‬ﻫ ‪١٩٨٢-‬ﻡ‪.‬‬

‫‪ -١٣٢‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪ :‬ﶈﻤﺪ ﺑﻦ ﻣﻜﺮﻡ ﺑﻦ ﻣﻨﻈﻮﺭ ﺍﻹﻓﺮﻳﻘﻲ ﺍﳌﺼﺮﻱ‪ ،‬ﺩﺍﺭ ﺻﺎﺩﺭ‪ ،‬ﺑﲑﻭﺕ‪،‬‬
‫ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ‪ ،‬ﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ ﻁ‪.‬‬

‫‪ -١٣٣‬ﻟﻮﺍﻣﻊ ﺍﻷﻧﻮﺍﺭ ﺍﻟﺒﻬﻴﺔ ﻭﺳﻮﺍﻃﻊ ﺍﻷﺳﺮﺍﺭ ﺍﻷﺛﺮﻳﺔ‪ :‬ﶈﻤﺪ ﺑﻦ ﺃﲪﺪ ﺍﻟﺴﻔﺎﺭﻳﲏ‪ ،‬ﺑﺪﻭﻥ‬
‫ﺗﺎﺭﻳﺦ ﻁ‪.‬‬
 ‫ﻓﮭﺮس اﻟﻤﺼﺎدر واﻟﻤﺮاﺟﻊ‬
‫‪٢٨٦‬‬
‫‪ -١٣٤‬ﻣﺎﻛﺲ ﻓﻴﱪ‪ :‬ﻟﻠﻮﺭﺍﻥ ﻓﻠﻮﺭﻱ‪ ،‬ﺗﺮﲨﺔ‪ :‬ﳏﻤﺪ ﻋﻠﻲ ﻣﻘﻠﺪ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﳉﺪﻳﺪ ﺍﻟﻄﺒﻌﺔ‬
‫ﺍﻷﻭﱃ ‪٢٠٠٨‬ﻡ‪.‬‬

‫‪ -١٣٥‬ﻣﺒﺎﺩﺉ ﺍﻹﺣﺼﺎﺀ‪ :‬ﻷﲪﺪ ﻋﺒﺪ ﺍﻟﺴﻤﻴﻊ ﻃﺒ‪‬ﻴﺔ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ‪١٤٢٩ ،‬ﻫ ‪٢٠٠٨ -‬ﻡ‪ ،‬ﺩﺍﺭ‬
‫ﺍﻟﺒﺪﺍﻳﺔ – ﻋﻤﺎﻥ‪.‬‬

‫‪ -١٣٦‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ‪ :‬ﻟﺸﻴﺦ ﺍﻹﺳﻼﻡ ﺗﻘﻲ ﺍﻟﺪﻳﻦ ﺃﲪﺪ ﺑﻦ ﺗﻴﻤﻴﺔ ﺍﳊﺮ‪‬ﺍﱐ‪ ،‬ﺍﻋﺘﲎ ﺑﻪ ﻭﺧﺮﺝ‬
‫ﺃﺣﺎﺩﻳﺜﻪ‪ :‬ﻋﺎﻣﺮ ﺍﳉﺰﺍﺭ‪ ،‬ﺃﻧﻮﺭ ﺍﻟﺒﺎﺯ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﻟﻌﺒﻴﻜﺎﻥ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ‪١٤١٩ ،‬ﻫ‪-‬‬
‫‪١٩٩٨‬ﻡ‪.‬‬

‫‪ -١٣٧‬ﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﻭﺭﺳﺎﺋﻞ ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺑﻦ ﺻﺎﱀ ﺍﻟﻌﺜﻴﻤﲔ‪ :‬ﲨﻊ ﻭﺗﺮﺗﻴﺐ‪ :‬ﻓﻬﺪ‬
‫ﺑﻦ ﻧﺎﺻﺮ ﺍﻟﺴﻠﻴﻤﺎﻥ‪ ،‬ﺩﺍﺭ ﺍﻟﻮﻃﻦ‪ ،‬ﺍﻟﺮﻳﺎﺽ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ‪١٤٠٧ ،‬ﻫ‪.‬‬

‫‪ -١٣٨‬ﳏﺎﺿﺮﺍﺕ ﰲ ﺍﻟﻨﺼﺮﺍﻧﻴﺔ‪ :‬ﶈﻤﺪ ﺃﺑﻮ ﺯﻫﺮﺓ‪ ،‬ﻃﺒﺎﻋﺔ ﺍﻟﺮﺋﺎﺳﺔ ﺍﻟﻌﺎﻣﺔ ﻹﺩﺍﺭﺍﺕ ﺍﻟﺒﺤﻮﺙ‬
‫ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻹﻓﺘﺎﺀ ﻭﺍﻟﺪﻋﻮﺓ ﻭﺍﻹﺭﺷﺎﺩ‪ ،‬ﺍﻟﺮﻳﺎﺽ‪١٤٠٤ ،‬ﻫ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺮﺍﺑﻌﺔ‪.‬‬

‫‪ -١٣٩‬ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ‪ :‬ﶈﻤﺪ ﺑﻦ ﺃﰊ ﺑﻜﺮ ﺍﻟﺮﺍﺯﻱ‪ ،‬ﻣﻜﺘﺒﺔ ﻟﺒﻨﺎﻥ‪ ،‬ﺑﲑﻭﺕ – ‪١٤١٥‬ﻫ‪-‬‬

‫‪١٩٩٥‬ﻡ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﳏﻤﻮﺩ ﺧﺎﻃﺮ‪.‬‬

‫‪ -١٤٠‬ﻣﺪﺍﺧﻞ ﺍﳌﺆﻟﻔﲔ ﻭﺍﻷﻋﻼﻡ ﺍﻟﻌﺮﺏ ﺣﱴ ﻋﺎﻡ ‪١٢١٥‬ﻫ‪ :‬ﻟﻔﻜﺮﻱ ﺯﻛﻲ ﺍﳉﺰﺍﺭ‪،‬‬

‫ﻣﻄﺒﻮﻋﺎﺕ ﻣﻜﺘﺒﺔ ﺍﳌﻠﻚ ﻓﻬﺪ ﺍﻟﻮﻃﻨﻴﺔ‪١٤١٥ ،‬ﻫ‪.‬‬

‫‪ -١٤١‬ﻣﺪﺍﺭﺝ ﺍﻟﺴﺎﻟﻜﲔ ﺑﲔ ﻣﻨﺎﺯﻝ ﺇﻳﺎﻙ ﻧﻌﺒﺪ ﻭﺇﻳﺎﻙ ﻧﺴﺘﻌﲔ‪ :‬ﻻﺑﻦ ﺍﻟﻘﻴﻢ‪ ،‬ﺃﰊ ﻋﺒﺪ ﺍﷲ ﴰﺲ‬
‫ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﺃﻳﻮﺏ ﺍﻟﺰﺭﻋﻲ ﺍﻟﺪﻣﺸﻘﻲ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﰊ‪ ،‬ﺑﲑﻭﺕ‬
‫‪١٣٩٣‬ﻫ‪١٩٧٣-‬ﻡ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﳏﻤﺪ ﺣﺎﻣﺪ ﺍﻟﻔﻘﻲ‪.‬‬

‫‪ -١٤٢‬ﻣﺪﺧﻞ ﻟﺪﺭﺍﺳﺔ ﺍﻟﺪﳝﻐﺮﺍﻓﻴﺎ ﻭﺟﻐﺮﺍﻓﻴﺔ ﺍﻟﺴﻜﺎﻥ‪ :‬ﶈﻤﺪ ﺑﻮ ﻣﻌﻴﺰ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ‪،‬‬

‫‪١٤١٢‬ﻫ ‪١٩٩٢ -‬ﻡ‪ ،‬ﻣﻄﺒﻌﺔ ﺍﻟﻨﺠﺎﺡ‪ ،‬ﺍﻟﺪﺍﺭ ﺍﻟﺒﻴﻀﺎﺀ‪.‬‬
 ‫ﻓﮭﺮس اﻟﻤﺼﺎدر واﻟﻤﺮاﺟﻊ‬
‫‪٢٨٧‬‬
‫‪ -١٤٣‬ﺍﳌﺪﺧﻞ ﻟﺪﺭﺍﺳﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ :‬ﶈﻤﺪ ﺃﺑﻮ ﺷﻬﺒﻪ‪ ،‬ﺩﺍﺭ ﺍﻟﻠﻮﺍﺀ‪ ،‬ﺍﻟﺮﻳﺎﺽ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ‪،‬‬
‫‪١٤٠٧‬ﻫ‪١٩٨٧ -‬ﻡ‪.‬‬

‫‪ -١٤٤‬ﺍﳌﺪﻳﻨﺔ ﺍﻟﻔﺎﺿﻠﺔ ﻋﱪ ﺍﻟﺘﺎﺭﻳﺦ‪ :‬ﳌﺎﺭﻳﺎ ﻟﻮﻳﺰﺍﺑﺮﻧﲑﻱ‪ ،‬ﺗﺮﲨﺔ‪ :‬ﺩ‪ .‬ﻋﻄﻴﺎﺕ ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ‪ ،‬ﻋﺎﱂ‬
‫ﺍﳌﻌﺮﻓﺔ‪ ،‬ﺍﻟﻜﻮﻳﺖ‪١٩٩٧ ،‬ﻡ‪.‬‬

‫‪ -١٤٥‬ﺍﳌﺬﺍﻫﺐ ﺍﳌﻌﺎﺻﺮﺓ ﻭﻣﻮﻗﻒ ﺍﻹﺳﻼﻡ ﻣﻨﻬﺎ‪ :‬ﻟﻌﺒﺪ ﺍﻟﺮﲪﻦ ﻋﻤﲑﺓ‪ ،‬ﺩﺍﺭ ﺍﳉﻴﻞ‪ ،‬ﺑﲑﻭﺕ‪،‬‬
‫‪١٤٢٦‬ﻫ ‪٢٠٠٥ -‬ﻡ‪.‬‬

‫‪ -١٤٦‬ﺍﳌﺬﺍﻫﺐ ﺍﻟﻮﺟﻮﺩﻳﺔ‪ :‬ﻟﺮﳚﻴﺲ ﺟﻮﻟﻴﻔﻴﻪ‪ ،‬ﺗﺮﲨﺔ‪ :‬ﻓﺆﺍﺩ ﻛﺎﻣﻞ‪ ،‬ﺩﺍﺭ ﺍﻵﺩﺍﺏ‪ ،‬ﺑﲑﻭﺕ‪،‬‬
‫ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ‪١٩٨٨ ،‬ﻡ‪.‬‬

‫‪ -١٤٧‬ﻣﺬﺍﻫﺐ ﻓﻜﺮﻳﺔ ﻣﻌﺎﺻﺮﺓ‪ :‬ﶈﻤﺪ ﻗﻄﺐ‪ ،‬ﺩﺍﺭ ﺍﻟﺸﺮﻭﻕ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ‪،‬‬
‫‪١٤٠٣‬ﻫ‪١٩٨٣-‬ﻡ‪.‬‬

‫‪ -١٤٨‬ﻣﺮﺍﺟﻌﺎﺕ ﰲ ﻧﻈﺮﻳﺔ ﺻﺮﺍﻉ ﺍﳊﻀﺎﺭﺍﺕ‪ :‬ﶈﻤﺪ ﻣﻌﺘﺼﻢ‪ ،‬ﺇﺷﺮﺍﻑ ﺍﳌﺼﻄﻔﻰ ﺍﻟﺸﺎﺫﱄ –‬

‫ﻟﻴﺰﺍ ﻏﺎﺭﻭﻥ‪ ،‬ﻛﻠﻴﺔ ﺍﻵﺩﺍﺏ ﺑﺎﻟﺮﺑﺎﻁ‪ ،‬ﻣﻄﺒﻌﺔ ﺍﻟﻨﺠﺎﺡ ﺍﳉﺪﻳﺪﺓ – ﺍﻟﺪﺍﺭ ﺍﻟﺒﻴﻀﺎﺀ‪،‬‬
‫‪١٤٢٦‬ﻫ‪٢٠٠٥-‬ﻡ‪.‬‬

‫‪ -١٤٩‬ﺍﳌﺴﺄﻟﺔ ﺍﳊﻀﺎﺭﻳﺔ‪ ،‬ﻛﻴﻒ ﻧﺒﺘﻜﺮ ﻣﺴﺘﻘﺒﻠﻨﺎ ﰲ ﻋﺎﱂ ﻣﺘﻐﲑ؟‪ :‬ﻟﺰﻛﻲ ﺍﳌﻴﻼﺩ‪ ،‬ﺍﳌﺮﻛﺰ ﺍﻟﺜﻘﺎﰲ‬
‫ﺍﻟﻌﺮﰊ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ‪١٩٩٩ ،‬ﻡ‪ ،‬ﺍﻟﺪﺍﺭ ﺍﻟﺒﻴﻀﺎﺀ‪.‬‬

‫‪ -١٥٠‬ﺍﳌﺴﺘﺪﺭﻙ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺤﲔ‪ :‬ﻷﰊ ﻋﺒﺪ ﺍﷲ‪ ،‬ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﳊﺎﻛﻢ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ‪،‬‬
‫ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪١٤١١ ،‬ﻫ‪١٩٩٠-‬ﻡ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﻣﺼﻄﻔﻲ‬
‫ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﻋﻄﺎ‪.‬‬

‫‪ -١٥١‬ﻣﺴﺘﻘﺒﻞ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺪﻭﻟﻴﺔ ﻣﻦ ﺻﺮﺍﻉ ﺍﳊﻀﺎﺭﺍﺕ ﺇﱃ ﺃﻧﺴﻨﺔ ﺍﳊﻀﺎﺭﺓ ﻭﺛﻘﺎﻓﺔ‬

‫ﺍﻟﺴﻼﻡ‪ :‬ﶈﻤﺪ ﺳﻌﺪﻱ‪ ،‬ﻣﺮﻛﺰ ﺩﺭﺍﺳﺎﺕ ﺍﻟﻮﺣﺪﺓ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ‪٢٠٠٦ ،‬ﻡ‪،‬‬
‫ﺑﲑﻭﺕ‪.‬‬
 ‫ﻓﮭﺮس اﻟﻤﺼﺎدر واﻟﻤﺮاﺟﻊ‬
‫‪٢٨٨‬‬
‫‪ -١٥٢‬ﺍﳌﺴﺘﻘﺒﻠﻴﺔ ﻭﺍ‪‬ﺘﻤﻊ ﺍﳌﺼﺮﻱ‪ :‬ﳍﺎﱐ ﻋﺒﺪ ﺍﳌﻨﻌﻢ ﺧﻼﹼﻑ‪ ،‬ﺩﺍﺭ ﺍﳍﻼﻝ‪١٤٠٦ ،‬ﻫ‪.‬‬

‫‪ -١٥٣‬ﺍﳌﺴﺘﻘﺒﻠﻴﺔ‪ ،‬ﻣﻘﺪﻣﺔ ﰲ ﻓﻦ ﻭﻋﻠﻢ ﻓﻬﻢ ﻭﺑﻨﺎﺀ ﻋﺎﱂ ﺍﻟﻐﺪ‪ :‬ﺇﺩﻭﺍﺭﺩ ﻛﻮﺭﻧﻴﺶ ﻭﺃﻋﻀﺎﺀ‬
‫ﲨﻌﻴﺔ ﺍﳌﺴﺘﻘﺒﻞ ﺍﻟﻌﺎﳌﻴﺔ ﻭﻫﻴﺌﺘﻬﺎ ﺍﻹﺩﺍﺭﻳﺔ‪ ،‬ﺗﺮﲨﺔ‪ :‬ﳏﻤﻮﺩ ﻓﻼﺣﻪ‪ ،‬ﻣﻨﺸﻮﺭﺍﺕ ﻭﺯﺍﺭﺓ‬
‫ﺍﻟﺜﻘﺎﻓﺔ ﰲ ﺍﳉﻤﻬﻮﺭﻳﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻮﺭﻳﺔ – ﺩﻣﺸﻖ – ‪١٩٩٤‬ﻡ‪.‬‬

‫‪ -١٥٤‬ﻣﺴﻨﺪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪ :‬ﻷﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﺍﻟﺸﻴﺒﺎﱐ ﻣﺆﺳﺴﺔ ﻗﺮﻃﺒﺔ‪ ،‬ﻣﺼﺮ‪ ،‬ﺑﺪﻭﻥ‬
‫ﺗﺎﺭﻳﺦ ﻁ‪.‬‬

‫‪ -١٥٥‬ﻣﻌﺎﺭﺝ ﺍﻟﻘﺒﻮﻝ ﺑﺸﺮﺡ ﺳﻠﻢ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﻋﻠﻢ ﺍﻷﺻﻮﻝ‪ :‬ﳊﺎﻓﻆ ﺑﻦ ﺃﲪﺪ ﺍﳊﻜﻤﻲ‪،‬‬
‫ﺩﺍﺭ ﺍﺑﻦ ﺍﻟﻘﻴﻢ – ﺍﻟﺪﻣﺎﻡ‪١٤١٠ ،‬ﻫ‪١٩٩٠-‬ﻡ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﻋﻤﺮ ﺑﻦ ﳏﻤﻮﺩ‬
‫ﺃﰊ ﻋﻤﺮ‪.‬‬

‫‪ -١٥٦‬ﻣﻌﺎﱂ ﺍﻟﺘﱰﻳﻞ‪ :‬ﻷﰊ ﳏﻤﺪ ﺍﳊﺴﲔ ﺑﻦ ﻣﺴﻌﻮﺩ ﺍﻟﺒﻐﻮﻱ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﺑﲑﻭﺕ ﲢﻘﻴﻖ‪:‬‬
‫ﺧﺎﻟﺪ ﺍﻟﻌﻚ‪ ،‬ﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ ﻁ‪.‬‬

‫‪ -١٥٧‬ﻣﻌﺎﱂ ﺍﻟﺘﱰﻳﻞ‪ :‬ﻟﻠﺤﺴﲔ ﺑﻦ ﻣﺴﻌﻮﺩ ﺍﻟﺒﻐﻮﻱ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﺑﲑﻭﺕ ﲢﻘﻴﻖ‪ :‬ﺧﺎﻟﺪ ﺍﻟﻌﻚ‪،‬‬
‫ﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ ﻁ‪.‬‬

‫‪ -١٥٨‬ﻣﻌﺠﻢ ﺍﻷﺩﺑﺎﺀ ﺃﻭ ﺇﺭﺷﺎﺩ ﺍﻷﺭﻳﺐ ﺇﱃ ﻣﻌﺮﻓﺔ ﺍﻷﺩﻳﺐ‪ :‬ﻟﻴﺎﻗﻮﺕ ﺍﳊﻤﻮﻱ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ‬
‫ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪١٤١١ ،‬ﻫ ‪١٩٩١ -‬ﻡ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ‪.‬‬

‫‪ -١٥٩‬ﻣﻌﺠﻢ ﺍﻷﻓﻌﺎﻝ ﺍﳌﺘﻌﺪﻳﺔ ﲝﺮﻑ‪ :‬ﳌﻮﺳﻰ ﺑﻦ ﳏﻤﺪ ﺍﻷﲪﺪﻱ‪ ،‬ﺑﺪﻭﻥ ﻧﺎﺷﺮ ﻭﺗﺎﺭﻳﺦ ﻁ‪.‬‬

‫‪ -١٦٠‬ﻣﻌﺠﻢ ﺍﻟﺘﻌﺮﻳﻔﺎﺕ‪ :‬ﻟﻌﻠﻲ ﺑﻦ ﳏﻤﺪ ﺍﻟﺴﻴﺪ ﺍﻟﺸﺮﻳﻒ ﺍﳉﺮﺟﺎﱐ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﳏﻤﺪ ﺍﳌﻨﺸﺎﻭﻱ‪،‬‬
‫ﺩﺍﺭ ﺍﻟﻔﻀﻴﻠﺔ ﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ ﻁ‪.‬‬

‫‪ -١٦١‬ﺍﳌﻌﺠﻢ ﺍﻟﻔﻠﺴﻔﻲ‪ :‬ﳉﻤﻴﻞ ﺻﻠﻴﺒﺎ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻠﺒﻨﺎﱐ‪١٩٨٣ ،‬ﻡ‪.‬‬

‫‪ -١٦٢‬ﺍﳌﻌﺠﻢ ﺍﻟﻔﻠﺴﻔﻲ‪ :‬ﳌﺮﺍﺩ ﻭﻫﺒﺔ‪ ،‬ﺩﺍﺭ ﻗﺒﺎﺀ ﺍﳊﺪﻳﺜﺔ‪٢٠٠٧ ،‬ﻡ‪.‬‬

‫‪ -١٦٣‬ﺍﳌﻌﺠﻢ ﺍﻟﻔﻠﺴﻔﻲ‪ :‬ﳌﺮﺍﺩ ﻭﻫﺒﺔ‪ ،‬ﺩﺍﺭ ﻗﺒﺎﺀ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪٢٠٠٧ ،‬ﻡ‪.‬‬

 ‫ﻓﮭﺮس اﻟﻤﺼﺎدر واﻟﻤﺮاﺟﻊ‬
‫‪٢٨٩‬‬
‫‪ -١٦٤‬ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ‪ :‬ﻟﺴﻠﻴﻤﺎﻥ ﺑﻦ ﺃﲪﺪ ﺍﻟﻄﱪﺍﱐ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﻟﺰﻫﺮﺍﺀ‪ ،‬ﺍﳌﻮﺻﻞ ‪١٤٠٤‬ﻫ‪-‬‬
‫‪١٩٨٣‬ﻡ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﲪﺪﻱ ﺍﻟﺴﻠﻔﻲ‪.‬‬

‫‪ -١٦٥‬ﻣﻌﺠﻢ ﺍﳌﻨﺎﻫﻲ ﺍﻟﻠﻔﻈﻴﺔ‪ :‬ﻟﺒﻜﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺃﺑﻮ ﺯﻳﺪ‪ ،‬ﺩﺍﺭ ﺍﻟﻌﺎﺻﻤﺔ‪ ،‬ﺍﻟﺮﻳﺎﺽ‪ ،‬ﺍﻟﻄﺒﻌﺔ‬
‫ﺍﻟﺜﺎﻟﺜﺔ‪١٤١٧ ،‬ﻫ‪١٩٩٦ -‬ﻡ‪.‬‬

‫‪ -١٦٦‬ﺍﳌﻌﺠﻢ ﺍﻟﻮﺳﻴﻂ‪ :‬ﻷﲪﺪ ﺍﻟﺰﻳﺎﺕ‪ ،‬ﻭﺇﺑﺮﺍﻫﻴﻢ ﻣﺼﻄﻔﻰ‪ ،‬ﻭﺣﺎﻣﺪ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﻭﳏﻤﺪ‬
‫ﺍﻟﻨﺠﺎﺭ‪ ،‬ﺩﺍﺭ ﺍﻟﺪﻋﻮﺓ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﳎﻤﻊ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ ﻁ‪.‬‬

‫‪ -١٦٧‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ ﺍﻟﺼﻮﻓﻴﺔ‪ :‬ﻟﻠﺪﻛﺘﻮﺭ‪ :‬ﻋﺒﺪ ﺍﳌﻨﻌﻢ ﺍﳊﻔﲏ‪ ،‬ﺩﺍﺭ ﺍﳌﺴﲑﺓ‪ ،‬ﺑﲑﻭﺕ‪،‬‬
‫ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ‪١٤٠٧ ،‬ﻫ‪١٩٨٧-‬ﻡ‪.‬‬

‫‪ -١٦٨‬ﻣﻌﺠﻢ ﻣﻘﺎﻳﻴﺲ ﺍﻟﻠﻐﺔ‪ :‬ﻷﰊ ﺍﳊﺴﲔ ﺃﲪﺪ ﺑﻦ ﻓﺎﺭﺱ ﺑﻦ ﺯﻛﺮﻳﺎ‪ ،‬ﺩﺍﺭ ﺍﳉﻴﻞ‪ ،‬ﺑﲑﻭﺕ‪-‬‬
‫ﻟﺒﻨﺎﻥ‪١٤٢٠ -‬ﻫ‪١٩٩٩-‬ﻡ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﳏﻤﺪ ﻫﺎﺭﻭﻥ‪.‬‬

‫‪ -١٦٩‬ﺍﳌﻐﲏ ﰲ ﻓﻘﻪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﺍﻟﺸﻴﺒﺎﱐ‪ :‬ﻟﻌﺒﺪ ﺍﷲ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻗﺪﺍﻣﺔ ﺍﳌﻘﺪﺳﻲ‪،‬‬
‫ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﺑﲑﻭﺕ‪١٤٠٥ ،‬ﻫ ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ‪.‬‬

‫‪ -١٧٠‬ﻣﻔﺘﺎﺡ ﺩﺍﺭ ﺍﻟﺴﻌﺎﺩﺓ ﻭﻣﻨﺸﻮﺭ ﻭﻻﻳﺔ ﺍﻟﻌﻠﻢ ﻭﺍﻹﺭﺍﺩﺓ‪ :‬ﶈﻤﺪ ﺑﻦ ﺃﰊ ﺑﻜﺮ ﺍﻟﺰﺭﻋﻲ ﺍﺑﻦ‬
‫ﺍﻟﻘﻴﻢ – ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ ﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ ﻁ‪.‬‬

‫‪ -١٧١‬ﻣﻔﺮﺩﺍﺕ ﺃﻟﻔﺎﻅ ﺍﻟﻘﺮﺁﻥ‪ :‬ﻟﻠﺮﺍﻏﺐ ﺍﻷﺻﻔﻬﺎﱐ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﺻﻔﻮﺍﻥ ﺩﺍﻭﺩﻱ‪ ،‬ﺩﺍﺭ ﺍﻟﻘﻠﻢ‪،‬‬
‫ﺩﻣﺸﻖ – ﺍﻟﺪﺍﺭ ﺍﻟﺸﺎﻣﻴﺔ – ﺑﲑﻭﺕ – ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ‪١٤١٨ ،‬ﻫ‪١٩٩٧-‬ﻡ‪.‬‬

‫‪ -١٧٢‬ﻣﻘﺎﺭﻧﺎﺕ ﺍﻷﺩﻳﺎﻥ )ﺍﻟﺪﻳﺎﻧﺎﺕ ﺍﻟﻘﺪﳝﺔ(‪ :‬ﶈﻤﺪ ﺃﺑﻮ ﺯﻫﺮﺓ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺍﻟﻌﺮﰊ‪ ،‬ﺑﺪﻭﻥ‬
‫ﺗﺎﺭﻳﺦ ﻁ‪.‬‬

‫‪ -١٧٣‬ﻣﻘﺪﻣﺔ ﺍﺑﻦ ﺧﻠﺪﻭﻥ‪ :‬ﻟﻌﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺧﻠﺪﻭﻥ ﺍﳊﻀﺮﻣﻲ‪ ،‬ﺩﺍﺭ ﺍﻟﻘﻠﻢ ﺑﲑﻭﺕ‪،‬‬
‫‪١٩٨٤‬ﻡ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﳋﺎﻣﺴﺔ‪.‬‬
 ‫ﻓﮭﺮس اﻟﻤﺼﺎدر واﻟﻤﺮاﺟﻊ‬
‫‪٢٩٠‬‬
‫‪ -١٧٤‬ﻣﻼﺣﻢ ﺁﺧﺮ ﺍﻟﺰﻣﺎﻥ ﻋﻨﺪ ﺍﳌﺴﻠﻤﲔ ﻭﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻭﺁﺛﺎﺭﻫﺎ ﺍﻟﻔﻜﺮﻳﺔ‪ :‬ﻟﻠﺪﻛﺘﻮﺭ ﻳﺎﺳﺮ‬
‫ﺍﻷﲪﺪﻱ‪ ،‬ﻣﺮﻛﺰ ﺍﻟﺒﻴﺎﻥ ﻟﻠﺒﺤﻮﺙ ﻭﺍﻟﺪﺭﺍﺳﺎﺕ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ‪١٤٣٢ ،‬ﻫ‪.‬‬

‫‪ -١٧٥‬ﺍﳌﻠﻞ ﻭﺍﻟﻨﺤﻞ‪ :‬ﶈﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﳊﻜﻴﻢ ﺍﻟﺸﻬﺮ ﺳﺘﺎﱐ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ – ﺑﲑﻭﺕ ‪١٤٠٤‬ﻫ‪،‬‬
‫ﲢﻘﻴﻖ‪ :‬ﶈﻤﺪ ﺳﻴﺪ ﻛﻴﻼﱐ‪.‬‬

‫‪ -١٧٦‬ﻣﻨﺎﺭ ﺍﻟﺴﺒﻴﻞ ﰲ ﺷﺮﺡ ﺍﻟﺪﻟﻴﻞ‪ :‬ﻹﺑﺮﺍﻫﻴﻢ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺳﺎﱂ ﺑﻦ ﺿﻮﻳﺎﻥ‪ ،‬ﻣﻜﺘﺒﺔ‬

‫ﺍﳌﻌﺎﺭﻑ‪ ،‬ﺍﻟﺮﻳﺎﺽ‪١٤٠٥ ،‬ﻫ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﻋﺼﺎﻡ ﺍﻟﻘﻠﻌﺠﻲ‪.‬‬

‫‪ -١٧٧‬ﻣﻨﻬﺎﺝ ﺍﻟﻘﺎﺻﺪﻳﻦ ﻭﻣﻔﻴﺪ ﺍﻟﺼﺎﺩﻗﲔ‪ :‬ﻟﻌﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺍﳉﻮﺯﻱ‪ ،‬ﺩﺍﺭ ﺍﻟﺘﻮﻓﻴﻖ‪،‬‬
‫ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ‪٢٠١٠ ،‬ﻡ‪.‬‬

‫‪ -١٧٨‬ﻣﻨﻬﺞ ﺍﻻﺳﺘﺪﻻﻝ ﻋﻠﻰ ﻣﺴﺎﺋﻞ ﺍﻻﻋﺘﻘﺎﺩ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ‪ :‬ﻟﻌﺜﻤﺎﻥ ﺑﻦ ﻋﻠﻲ‬
‫ﺣﺴﻦ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﻟﺮﺷﺪ‪ ،‬ﺍﻟﺮﻳﺎﺽ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﳋﺎﻣﺴﺔ ‪١٤٢٧‬ﻫ‪٢٠٠٦-‬ﻡ‪.‬‬

‫‪ -١٧٩‬ﻣﻬﻼﹰ ﻫﻨﺘﺠﺘﻮﻥ‪ ،‬ﻣﻬﻼﹰ ﻓﻮﻛﻮﻳﺎﻣﺎ‪ :‬ﺇﻋﺪﺍﺩ‪ :‬ﺍﳌﺮﻛﺰ ﺍﻟﻌﺎﳌﻲ ﻟﻼﺳﺘﺸﺎﺭﺍﺕ ﺍﻻﺳﺘﺮﺍﺗﻴﺠﻴﺔ‪،‬‬

‫ﻣﻜﺘﺒﺔ ﺍﻟﻌﺒﻴﻜﺎﻥ‪١٤٢٥ ،‬ﻫ‪.‬‬

‫‪ -١٨٠‬ﺍﳌﻮﺍﻓﻘﺎﺕ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ :‬ﻹﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻣﻮﺳﻰ ﺍﳌﺎﻟﻜﻲ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ – ﺑﲑﻭﺕ –‬

‫ﲢﻘﻴﻖ‪ :‬ﻋﺒﺪ ﺍﷲ ﺩﺭﺍﺯ‪ ،‬ﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ ﻁ‪.‬‬

‫‪ -١٨١‬ﻣﻮﺳﻮﻋﺔ ﺍﳊﻀﺎﺭﺍﺕ ﺍﻟﻘﺪﳝﺔ ﻭﺍﳊﺪﻳﺜﺔ ﻭﺗﺎﺭﻳﺦ ﺍﻷﻣﻢ‪ :‬ﶈﻤﻮﺩ ﺷﺎﻛﺮ‪ ،‬ﺩﺍﺭ ﺃﺳﺎﻣﺔ‪،‬‬
‫ﺍﻷﺭﺩﻥ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ ‪٢٠٠٢‬ﻡ‪.‬‬

‫‪ -١٨٢‬ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﻌﺎﳌﻴﺔ‪ :‬ﻣﺆﺳﺴﺔ ﺃﻋﻤﺎﻝ ﺍﳌﻮﺳﻮﻋﺔ ﻟﻠﻨﺸﺮ ﻭﺍﻟﺘﻮﺯﻳﻊ‪ ،‬ﺍﻟﺮﻳﺎﺽ‪،‬‬

‫‪١٤١٦‬ﻫ‪١٩٩٦-‬ﻡ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ‪.‬‬

‫‪ -١٨٣‬ﺍﳌﻮﺳﻮﻋﺔ ﺍﳌﻴﺴﺮﺓ ﰲ ﺍﻷﺩﻳﺎﻥ ﻭﺍﳌﺬﺍﻫﺐ ﻭﺍﻷﺣﺰﺍﺏ ﺍﳌﻌﺎﺻﺮﺓ‪ :‬ﳌﺎﻧﻊ ﺑﻦ ﲪﺎﺩ ﺍﳉﻬﲏ‪،‬‬

‫ﺩﺍﺭ ﺍﻟﻨﺪﻭﺓ ﻟﻠﻨﺸﺮ‪٢٠٠٨ ،‬ﻡ‪.‬‬
 ‫ﻓﮭﺮس اﻟﻤﺼﺎدر واﻟﻤﺮاﺟﻊ‬
‫‪٢٩١‬‬
‫‪ -١٨٤‬ﻣﻮﻗﻒ ﺍﻹﺳﻼﻡ ﻣﻦ ﺍﻟﺴﺤﺮ‪ :‬ﳊﻴﺎﺓ ﺑﻨﺖ ﺳﻌﻴﺪ ﺑﺎﺃﺧﻀﺮ‪ ،‬ﺩﺍﺭ ﺍ‪‬ﺘﻤﻊ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ‪،‬‬
‫‪١٤١٥‬ﻫ‪١٩٥-‬ﻡ‪.‬‬

‫‪ -١٨٥‬ﻣﻴﺰﺍﻥ ﺍﻻﻋﺘﺪﺍﻝ ﰲ ﻧﻘﺪ ﺍﻟﺮﺟﺎﻝ‪ :‬ﶈﻤﺪ ﺑﻦ ﺃﲪﺪ ﺍﻟﺬﻫﱯ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ﺑﲑﻭﺕ‪،‬‬
‫‪١٩٩٥‬ﻡ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﻋﻠﻲ ﳏﻤﺪ ﻋﻮﺽ‪ ،‬ﻋﺎﺩﻝ ﻋﺒﺪ ﺍﳌﻮﺟﻮﺩ‪.‬‬

‫‪ -١٨٦‬ﳓﻦ ﻭﺍﳌﺴﺘﻘﺒﻞ‪ :‬ﻟﻘﺴﻄﻨﻄﲔ ﺯﺭﻳﻖ‪ ،‬ﺩﺍﺭ ﺍﻟﻌﻠﻢ ﻟﻠﻤﻼﻳﲔ‪١٩٨٠ ،‬ﻡ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ‪.‬‬

‫‪ -١٨٧‬ﻧﻈﺮﻳﺎﺕ ﺍﻟﺴﻴﻄﺮﺓ ﺍﻻﺳﺘﺮﺍﺗﻴﺠﻴﺔ ﻭﺻﺮﺍﻉ ﺍﳊﻀﺎﺭﺍﺕ‪ :‬ﻟﻌﺒﺎﺱ ﻏﺎﱄ ﺍﳊﺪﻳﺜﻲ‪ ،‬ﺩﺍﺭ‬

‫ﺃﺳﺎﻣﺔ‪ ،‬ﺍﻷﺭﺩﻥ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ‪٢٠٠٤ ،‬ﻡ‪.‬‬

‫‪ -١٨٨‬ﻧﻈﺮﻳﺔ ‪‬ﺎﻳﺔ ﺍﻟﺘﺎﺭﻳﺦ ﻭﻣﻮﻗﻌﻬﺎ ﰲ ﺇﻃﺎﺭ ﺗﻮﺟﻬﺎﺕ ﺍﻟﺴﻴﺎﺳﺔ ﺍﻷﻣﺮﻳﻜﻴﺔ ﰲ ﻇﻞ ﺍﻟﻨﻈﺎﻡ‬

‫ﺍﻟﻌﺎﳌﻲ ﺍﳉﺪﻳﺪ‪ :‬ﶈﻤﺪ ﺍﻟﻨﻘﻴﺪ‪ ،‬ﻣﺮﻛﺰ ﺍﻹﻣﺎﺭﺍﺕ ﻟﻠﺪﺭﺍﺳﺎﺕ ﻭﺍﻟﺒﺤﻮﺙ ﺍﻻﺳﺘﺮﺍﺗﻴﺠﻴﺔ‪،‬‬
‫ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ ‪٢٠٠٧‬ﻡ‪ ،‬ﺃﺑﻮ ﻇﱯ‪.‬‬

‫‪ -١٨٩‬ﺍﻟﻨﻈﺮﻳﺔ ﻭﺍﳌﻨﻬﺞ ﰲ ﻋﻠﻢ ﺍﻻﺟﺘﻤﺎﻉ‪ :‬ﻷﲪﺪ ﺃﻧﻮﺭ‪ ،‬ﺑﺪﻭﻥ ﻧﺎﺷﺮ ﻭﺗﺎﺭﻳﺦ ﻁ‪.‬‬

‫‪ -١٩٠‬ﺎﻳﺔ ﺍﻟﺘﺎﺭﻳﺦ ﲢﺖ ﳎﻬﺮ ﺍﻟﻔﻜﺮ ﺍﻟﻐﺮﰊ‪ :‬ﻟﻌﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻗﺎﺳﻢ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﻟﻌﺒﻴﻜﺎﻥ‪ ،‬ﺍﻟﺮﻳﺎﺽ‪،‬‬
‫ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ‪١٤٢٨ ،‬ﻫ‪٢٠٠٧-‬ﻡ‪.‬‬

‫‪ -١٩١‬ﺍﻟﻨﻬﺎﻳﺔ ﰲ ﻏﺮﻳﺐ ﺍﳊﺪﻳﺚ ﻭﺍﻷﺛﺮ‪ :‬ﻷﰊ ﺍﻟﺴﻌﺎﺩﺍﺕ ﺍﳌﺒﺎﺭﻙ ﺑﻦ ﳏﻤﺪ ﺍﳉﺰﺭﻱ‪ ،‬ﺍﳌﻜﺘﺒﺔ‬
‫ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪١٣٩٩ ،‬ﻫ‪١٩٩٧-‬ﻡ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﻃﺎﻫﺮ ﺍﻟﺰﺍﻭﻱ‪ ،‬ﳏﻤﻮﺩ ﺍﻟﻄﻨﺎﺣﻲ‪.‬‬

‫‪ -١٩٢‬ﺍﳍﻮﺍﻣﻞ ﻭﺍﻟﺸﻮﺍﻣﻞ‪ :‬ﻷﰊ ﺣﻴﺎﻥ ﺍﻟﺘﻮﺣﻴﺪﻱ ﻭﻣﺴﻜﻮﻳﻪ ﻣﻄﺒﻌﺔ ﳉﻨﺔ ﺍﻟﺘﺄﻟﻴﻒ ﻭﺍﻟﺘﺮﲨﺔ‬
‫ﻭﺍﻟﻨﺸﺮ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪١٣٧٠ ،‬ﻫ ‪١٩٥١ -‬ﻡ‪.‬‬

‫‪ -١٩٣‬ﺍﻟﻮﺍﰲ ﺑﺎﻟﻮﻓﻴﺎﺕ‪ :‬ﻟﺼﻼﺡ ﺍﻟﺪﻳﻦ ﺧﻠﻴﻞ ﺑﻦ ﺃﻳﺒﻚ ﺍﻟﺼﻔﺪﻱ‪ ،‬ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ‪ ،‬ﺑﲑﻭﺕ‪،‬‬
‫‪١٤٢٠‬ﻫ ‪٢٠٠٠ -‬ﻡ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﺃﲪﺪ ﺍﻷﺭﻧﺎﺅﻭﻁ ﻭﺗﺮﻛﻲ ﻣﺼﻄﻔﻲ‪.‬‬

‫‪ -١٩٤‬ﺍﻟﻮﺟﻮﺩ ﺑﲔ ﺍﻟﺴﺒﺒﻴﺔ ﻭﺍﻟﻨﻈﺎﻡ‪ :‬ﻹﻟﻴﺎﺱ ﺑﻠﻜﺎ‪ ،‬ﺍﳌﻌﻬﺪ ﺍﻟﻌﺎﳌﻲ ﻟﻠﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺍﻟﻄﺒﻌﺔ‬
‫ﺍﻷﻭﱃ‪١٤٢٩ ،‬ﻫ‪٢٠٠٩-‬ﻡ‪.‬‬
 ‫ﻓﮭﺮس اﻟﻤﺼﺎدر واﻟﻤﺮاﺟﻊ‬
‫‪٢٩٢‬‬
‫‪ -١٩٥‬ﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ ﻭﺃﻧﺒﺎﺀ ﺃﺑﻨﺎﺀ ﺍﻟﺰﻣﺎﻥ‪ :‬ﻷﰊ ﺍﻟﻌﺒﺎﺱ ﴰﺲ ﺍﻟﺪﻳﻦ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺃﰊ‬
‫ﺑﻜﺮ ﺑﻦ ﺧﻠﻜﺎﻥ‪ ،‬ﺩﺍﺭ ﺍﻟﺜﻘﺎﻓﺔ‪ ،‬ﻟﺒﻨﺎﻥ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﺇﺣﺴﺎﻥ ﻋﺒﺎﺱ‪.‬‬

‫‪ -١٩٦‬ﺍﻟﻴﺰﻳﺪﻳﺔ ﺃﺣﻮﺍﳍﻢ ﻭﻣﻌﺘﻘﺪﺍ‪‬ﻢ‪ :‬ﻟﺴﺎﻣﻲ ﺳﻌﻴﺪ ﺍﻷﲪﺪ‪ ،‬ﺳﺎﻋﺪﺕ ﺟﺎﻣﻌﺔ ﺑﻐﺪﺍﺩ ﻋﻠﻰ‬
‫ﻧﺸﺮﻩ‪١٩٧١ ،‬ﻡ‪.‬‬
 ‫ﻓﮭﺮس اﻟﻤﺼﺎدر واﻟﻤﺮاﺟﻊ‬
‫‪٢٩٣‬‬
‫ﺛﺎﻟﺜﺎ‪ :‬ﺍﻟﺼﺤﻒ‪:‬‬
‫‪ -١‬ﺟﺮﻳﺪﺓ ﺍﻟﺒﻼﺩ ﻣﱴ ﺑﺪﺃﺕ ﺍﳊﻀﺎﺭﺓ؟‪ :‬ﻧﺪﱘ ﺍﻟﻨﺤﺎﺱ‪ ،‬ﺍﻟﻌﺪﺩ )‪٢٠٠١ /٥ /٢١‬ﻡ(‪.‬‬
‫‪ -٢‬ﺻﺤﻴﻔﺔ ﺍﻷﻫﺮﺍﻡ ﺍﻹﻟﻜﺘﺮﻭﻧﻴﺔ‪ :‬ﻣﻘﺎﻝ‪ :‬ﺍﻟﺴﻔﲑ ﻫﺎﱐ ﺧﻼﹼﻑ ﺳﻮﺯﻱ ﺍﳉﻨﻴﺪﻱ‪ ،‬ﺇﺑﺮﻳﻞ‬
‫‪٢٠١٠‬ﻡ‪ ،‬ﺍﻟﻌﺪﺩ‪.(٢٤) :‬‬
‫‪ -٣‬ﺻﺤﻴﻔﺔ ﺍﳌﺪﻳﻨﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ‪ :‬ﻣﻘﺎﺑﻠﺔ ﺃﺟﺮﺍﻫﺎ ﺗﻘﺮﻳﺮ ﻭﺍﺷﻨﻄﻦ ﻣﻊ ﻓﺮﺍﻧﺴﻴﺲ ﻓﻮﻛﻮﻳﺎﻣﺎ‬
‫ﳌﻌﺮﻓﺔ ﺭﺃﻳﻪ ﰲ ﺍﻟﺼﺪﺍﻡ ﺑﲔ ﺍﻹﺳﻼﻡ ﻭﺍﻟﻐﺮﺏ‪ ،‬ﻭﻧﺸﺮﻫﺎ ﻣﻠﺤﻖ ﺍﻟﺮﺳﺎﻟﺔ ﺑﺘﺎﺭﻳﺦ‬
‫‪١٤٢٦ /٠٣ /١٣‬ﻫ‪ ،‬ﺍﳌﻮﺍﻓﻖ ‪٢٢‬ﺃﺑﺮﻳﻞ ‪٢٠٠٥‬ﻡ‪.‬‬
‫‪ -٤‬ﺻﺤﻴﻔﺔ ﺍﳌﺪﻳﻨﺔ‪ ،‬ﺩﺭﺍﺳﺎﺕ ﺍﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ‪ ،‬ﻭﺃﳘﻴﺘﻬﺎ ﻟﻸﻣﺔ‪ :‬ﺩ‪ .‬ﺳﺎﻣﻲ ﺳﻌﻴﺪ‬
‫ﺣﺒﻴﺐ‪ ،‬ﺍﻟﻌﺪﺩ )‪٢٠٠٩ /١٢ /٢٦ ،(١٧٥٦٩‬ﻡ‪.‬‬
‫‪ -٥‬ﳎﻠﺔ ﺍﻟﺘﻔﺎﻫﻢ‪ :‬ﻣﺼﺎﳊﺔ ﺍﳌﺴﺘﻘﺒﻞ‪ ،‬ﺍﻟﻌﺪﺩ ﺍﻟﻌﺸﺮﻳﻦ‪٢٠٠٨ /٠٤ /٢٣ ،‬ﻡ‪ ،‬ﺇﻟﻴﺎﺱ ﺑﻠﻜﺎ‪.‬‬
‫‪ -٦‬ﳎﻠﺔ ﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻟﺘﺎﺑﻌﺔ ﳉﺎﻣﻌﺔ ﺳﻄﻴﻒ ﺑﺎﳉﺰﺍﺋﺮ‪ ،‬ﺍﳌﺴﺘﻘﺒﻞ‬
‫ﺍﻹﻧﺴﺎﱐ‪ :‬ﻗﺮﺍﺀﺓ ﰲ ﻃﺮﻭﺣﺎﺕ ﺛﻼﺙ‪ ،‬ﻟﻠﻄﺎﻫﺮ ﺳﻌﻮﺩ‪ ،‬ﺍﻟﻌﺪﺩ )‪ (١٥‬ﻳﻮﻟﻴﻮ ‪٢٠١٢‬ﻡ‪.‬‬
‫‪ -٧‬ﳎﻠﺔ ﻋﺎﱂ ﺍﻟﻔﻜﺮ‪ :‬ﺃ‪ -‬ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﳌﺴﺘﻘﺒﻠﻴﺔ ﺍﻹﺷﻜﺎﻟﻴﺎﺕ ﻭﺍﻵﻓﺎﻕ‪ ،‬ﻋﻮﺍﻃﻒ‬
‫ﻋﺒﺪ ﺍﻟﺮﲪﻦ‪ ،‬ﺍﻟﻌﺪﺩ ﺍﻟﺜﺎﻟﺚ ‪١٩٨٧‬ﻡ‪ .‬ﺏ‪ -‬ﺍﳉﻬﻮﺩ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﳎﺎﻝ ﺍﺳﺘﺸﺮﺍﻑ‬
‫ﺍﳌﺴﺘﻘﺒﻞ ﻧﻈﺮﺓ ﺗﻘﻮﳝﻴﺔ‪ ،‬ﳏﻤﻮﺩ ﻋﺒﺪ ﺍﻟﻔﻀﻴﻞ‪.‬‬
‫‪ -٨‬ﳎﻠﺔ ﻋﺎﱂ ﺍﻟﻔﻜﺮ‪ ،‬ﺍﳉﻬﻮﺩ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﳎﺎﻝ ﺍﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ ﻧﻈﺮﺓ ﺗﻘﻮﳝﻴﺔ‪ :‬ﶈﻤﻮﺩ‬
‫ﻋﺒﺪ ﺍﻟﻔﻀﻴﻞ‪ ،‬ﺍﻟﻌﺪﺩ ﺍﻟﺜﺎﻟﺚ‪١٩٨٧ :‬ﻡ‪.‬‬
‫‪ -٩‬ﳎﻠﺔ ﻓﻜﺮ ﻭﻧﻘﺪ‪ ،‬ﺣﻮﻝ ﻣﺴﺄﻟﺔ ‪‬ﺎﻳﺔ ﺍﻟﺘﺎﺭﻳﺦ‪ ،‬ﺗﺄﻣﻼﺕ ﰲ ﺃﻃﺮﻭﺣﺔ ﻓﻮﻛﺎﻳﺎﻣﺎ‪ :‬ﺇﺑﺮﺍﻫﻴﻢ‬
‫ﺍﻟﻘﺎﺩﺭﻱ‪ ،‬ﺍﻟﻌﺪﺩ )‪ ،(٤٤‬ﺩﻳﺴﻤﱪ ‪٢٠٠١‬ﻡ‪.‬‬
‫‪ -١٠‬ﳎﻠﺔ ﻓﻜﺮ ﻭﻧﻘﺪ‪ ،‬ﺎﻳﺔ ﺍﻟﺘﺎﺭﻳﺦ ﺃﻡ ﺑﺪﺍﻳﺔ ﺗﺪﺍﻋﻲ ﺍﻹﻣﱪﺍﻃﻮﺭﻳﺔ ﺍﻷﻣﺮﻳﻜﻴﺔ؟‪ :‬ﻣﻮﻻﻱ‬
‫ﻣﺼﻄﻔﻲ ﺍﻟﱪﺟﺎﻭﻱ‪ ،‬ﺍﻟﻌﺪﺩ )‪ ،(٩١‬ﺃﻛﺘﻮﺑﺮ‪٢٠٠٧ ،‬ﻡ‪.‬‬
‫‪ -١١‬ﳎﻠﺔ ﻧﺰﻭﻯ‪ :‬ﻛﻮﺟﻴﻴﻒ ﻓﻴﻠﺴﻮﻑ ﺍﻟﺮﻏﺒﺔ‪ ،‬ﻟﻌﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻮﻣﺴﻬﻮﱄ‪ ،‬ﺍﻟﻌﺪﺩ )‪،(٦٧‬‬
‫‪٢٠١١ /٠٨ /٢٤‬ﻡ‪.‬‬
 ‫ﻓﮭﺮس اﻟﻤﺼﺎدر واﻟﻤﺮاﺟﻊ‬
‫‪٢٩٤‬‬

‫ﺭﺍﺑﻌﺎ‪ :‬ﺍﳌﻮﺍﻗﻊ ﺍﻹﻟﻜﺘﺮﻭﻧﻴﺔ‪:‬‬

‫‪ -١‬ﺍﳌﻮﺳﻮﻋﺔ ﺍﳊﺮﺓ‪ ،‬ﻭﻳﻜﻴﺒﻴﺪﻳﺎ‪.‬‬
‫‪ -٢‬ﻣﻮﻗﻊ ﺷﺒﻜﺔ ﺍﻷﻟﻮﻛﺔ )ﺍﳊﻮﺍﺭ ﺑﲔ ﺍﻷﺩﻳﺎﻥ ﺣﻘﻴﻘﺘﻪ ﻭﺃﻧﻮﺍﻋﻪ(‪:‬‬
‫‪www. alakah. net.‬‬

‫‪ -٣‬ﻣﻮﻗﻊ ﺍﻟﺼﻮﺗﻴﺎﺕ ﻭﺍﳌﺮﺋﻴﺎﺕ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻴﺌﺔ ﺍﻟﻨﻔﻮﺱ ﻷﺣﺪﺍﺙ ﺍﳌﺴﺘﻘﺒﻞ‪:‬‬

‫‪www. islam door. Com.‬‬

‫‪ -٤‬ﻣﻮﻗﻊ ﺍﻟﻔﻜﺮ ﺍﻟﻌﻘﺪﻱ ﺍﻟﻮﺍﻓﺪ ﻭﻣﻨﻬﺠﻴﺔ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻌﻪ )ﺍﻟﺴﺮ ﻭﻗﺎﻧﻮﻥ ﺍﳉﺬﺏ(‪:‬‬
‫‪www. alfowz. com.‬‬

‫‪ -٥‬ﻣﻮﻗﻊ ﻣﺮﻛﺰ ﺍﻟﺘﺄﺻﻴﻞ ﻟﻠﺪﺭﺍﺳﺎﺕ ﻭﺍﻟﺒﺤﻮﺙ‪.‬‬

 ‫ﻓﮭﺮس اﻟﻤﻮﺿﻮﻋﺎت‬
‫‪٢٩٥‬‬
‫ﻓﻬﺭﺱ ﺍﻟﻤﻭﻀﻭﻋﺎﺕ‬
‫اﻟﻤﻘﺪﻣﺔ‪٣ ........................................................................... :‬‬
‫ﺃﳘﻴﺔ ﺍﳌﻮﺿﻮﻉ ﻭﺃﺳﺒﺎﺏ ﺍﺧﺘﻴﺎﺭﻩ ‪٥ .....................................................‬‬
‫ﻫﺪﻑ ﺍﳌﻮﺿﻮﻉ ﻭﺍﶈﺎﻭﺭ ﺍﻟﱵ ﺗﻨﺎﻭﳍﺎ ‪٦ ..................................................‬‬
‫ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ‪٦ ..................................................................‬‬
‫ﺧﻄﺔ ﺍﻟﺒﺤﺚ ‪٧ ......................................................................‬‬
‫ﻣﻨﻬﺞ ﺍﻟﺒﺤﺚ ‪٩ ......................................................................‬‬
‫ﺷﻜﺮ ﻭﺗﻘﺪﻳﺮ ‪١١ ....................................................................‬‬
‫اﻟﺘﻤﮭﯿﺪ‪ :‬ﻣﻌﲎ ﺍﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ‪ ،‬ﻭﺃﻗﺴﺎﻡ ﻋﻠﻮﻣﻪ ‪١٣ .....................................‬‬
‫ﻣﻌﲎ ﺍﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ )ﻟﻐﺔ( ‪١٤ ....................................................‬‬
‫ﻣﻌﲎ ﺍﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ )ﺍﺻﻄﻼﺣ‪‬ﺎ( ‪١٦ ..............................................‬‬
‫ﺃﻗﺴﺎﻡ ﻋﻠﻮﻡ ﺍﳌﺴﺘﻘﺒﻞ‪١٩ ..............................................................‬‬
‫اﻟﺒﺎب اﻷول‪ :‬ﺍﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ‪ :‬ﻧﺸﺄﺗﻪ‪ ،‬ﻭﻣﻔﻬﻮﻣﻪ‪ ،‬ﻭﺃﺻﻮﻟﻪ ﺍﻟﻌﻘﺪﻳﺔ ‪٢٠ ....................‬‬
‫ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ‪ :‬ﻧﺸﺄﺓ ﺍﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ ‪٢١ ............................................‬‬
‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ‪ :‬ﻣﻔﻬﻮﻡ ﺍﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ ‪٢٧ ...........................................‬‬
‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻷﺻﻮﻝ ﺍﻟﻌﻘﺪﻳﺔ ﻻﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ ﻋﻨﺪ ﺍﳌﺴﻠﻤﲔ ‪٢٩ ....................‬‬
‫ﲤﻬﻴﺪ ‪٢٩ ...........................................................................‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻷﻭ‪‬ﻝ‪ :‬ﻋﻘﻴﺪﺓ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻐﻴﺐ‪ ،‬ﻭﺍﺳﺘﺌﺜﺎﺭ ﻋﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﺑﻪ ‪٣١ ......................‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ‪ :‬ﺗﻌﺮﻳﻒ ﻋﻘﻴﺪﺓ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻐﻴﺐ ‪٣١ ........................................‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﱐ‪ :‬ﻣﱰﻟﺔ ﻋﻘﻴﺪﺓ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻐﻴﺐ‪ ،‬ﻭﺍﺭﺗﺒﺎﻃﻬﺎ ﺑﺎﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ ‪٣٢ .............‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻗﺴﺎﻡ ﺍﻟﻐﻴﺐ ‪٣٥ ......................................................‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺁﺛﺎﺭ ﻭﲦﺮﺍﺕ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻐﻴﺐ ‪٤٠ ..........................................‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ‪ :‬ﻋﻘﻴﺪﺓ ﺍﳋﻮﻑ ﻭﺍﻟﺮﺟﺎﺀ ﻭﺍﶈﺒﺔ ‪٤٥ ........................................‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ‪ :‬ﺗﻌﺮﻳﻒ ﻋﻘﻴﺪﺓ ﺍﳋﻮﻑ‪ ،‬ﻭﺍﻟﺮﺟﺎﺀ‪ ،‬ﻭﺍﶈﺒﺔ‪ ،‬ﻭﺃﻗﺴﺎﻣﻬﺎ ﻭﺁﺛﺎﺭﻫﺎ ‪٤٥ .............‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﱐ‪ :‬ﻣﱰﻟﺔ ﻋﻘﻴﺪﺓ ﺍﳋﻮﻑ ﻭﺍﻟﺮﺟﺎﺀ ﻭﺍﶈﺒﺔ‪ ،‬ﻭﺍﺭﺗﺒﺎﻃﻬﺎ ﺑﺎﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ ‪٥٥ ......‬‬
 ‫ﻓﮭﺮس اﻟﻤﻮﺿﻮﻋﺎت‬
‫‪٢٩٦‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻋﻘﻴﺪﺓ ﺍﻟﺘﻮﻛﻞ‪٦١ .....................................................‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ‪ :‬ﺗﻌﺮﻳﻒ ﺍﻟﺘﻮﻛﻞ‪ ،‬ﻟﻐﺔ ﻭﺍﺻﻄﻼﺣ‪‬ﺎ ‪٦١ .....................................‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﱐ‪ :‬ﻣﱰﻟﺔ ﺍﻟﺘﻮﻛﻞ‪ ،‬ﻭﺍﺭﺗﺒﺎﻃﻪ ﺑﺎﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ ‪٦٢ ...........................‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺩﺭﺟﺎﺕ ﺍﻟﺘﻮﻛﻞ‪ ،‬ﻭﺃﻗﺴﺎﻣﻪ ﻭﻋﻼﻗﺘﻪ ﺑﺎﻷﺳﺒﺎﺏ‪ ،‬ﻭﻣﻮﺍﻗﻒ ﺍﻟﻨﺎﺱ ﻣﻨﻬﺎ ‪٦٧ .....‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺁﺛﺎﺭ ﻭﲦﺮﺍﺕ ﺍﻟﺘﻮﻛﻞ ‪٧٥ ...............................................‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ‪ :‬ﻋﻘﻴﺪﺓ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻴﻮﻡ ﺍﻵﺧﺮ ‪٧٩ ..........................................‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ‪ :‬ﺗﻌﺮﻳﻒ ﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻟﻐﺔ ﻭﺍﺻﻄﻼﺣ‪‬ﺎ ‪٧٩ ...................................‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﱐ‪ :‬ﻣﱰﻟﺔ ﻋﻘﻴﺪﺓ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻴﻮﻡ ﺍﻵﺧﺮ‪ ،‬ﻭﺍﺭﺗﺒﺎﻃﻬﺎ ﺑﺎﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ‪٨٠ .........‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻣﺮﺍﺣﻞ ﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻭﺃﺩﻟﺘﻬﺎ ‪٨٣ .........................................‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺁﺛﺎﺭ ﻭﲦﺮﺍﺕ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻴﻮﻡ ﺍﻵﺧﺮ ‪١١٥....................................‬‬
‫ﺍﳌﺒﺤﺚ ﺍﳋﺎﻣﺲ‪ :‬ﻋﻘﻴﺪﺓ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ ‪١١٧....................................‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ‪ :‬ﺗﻌﺮﻳﻒ ﻋﻘﻴﺪﺓ ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ ‪١١٧.......................................‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﱐ‪ :‬ﻣﱰﻟﺔ ﻋﻘﻴﺪﺓ ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ‪ ،‬ﻭﺍﺭﺗﺒﺎﻃﻬﺎ ﺑﺎﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ ‪١١٨............‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻣﺮﺍﺗﺐ ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ ‪١٢٢.............................................‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺁﺛﺎﺭ ﻭﲦﺮﺍﺕ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ ‪١٢٦.................................‬‬
‫ﺍﻟﻔﺼﻞ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻷﺻﻮﻝ ﺍﻟﻌﻘﺪﻳﺔ ﻻﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ ﻋﻨﺪ ﻏﲑ ﺍﳌﺴﻠﻤﲔ‪١٢٩................‬‬
‫ﺍﻟﻔﺼﻞ ﺍﳋﺎﻣﺲ‪ :‬ﺣﻜﻢ ﺍﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ ‪١٣٣.........................................‬‬
‫اﻟﺒﺎب اﻟﺜﺎﻧﻲ‪ :‬ﻃﺮﻕ ﺍﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ ﺍﳌﺸﺮﻭﻋﺔ‪ ،‬ﻭﻏﲑ ﺍﳌﺸﺮﻭﻋﺔ ‪١٣٨.....................‬‬
‫ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ‪ :‬ﻃﺮﻕ ﺍﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ ﺍﳌﺸﺮﻭﻋﺔ ‪١٣٩..................................‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﺍﻟﻮﺣﻲ ﲟﺎ ﺍﺣﺘﻮﻯ ﻣﻦ ﺃﺧﺒﺎﺭ ﻣﺒﺸﺮﺓ‪ ،‬ﻭﳏﺬﱢﺭﺓ ‪١٣٩.........................‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ‪ :‬ﺗﻌﺮﻳﻒ ﺍﻟﻮﺣﻲ ﻟﻐﺔ ﻭﺍﺻﻄﻼﺣ‪‬ﺎ ‪١٣٩......................................‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﱐ‪ :‬ﺃﻗﺴﺎﻡ ﺍﻟﻮﺣﻲ ‪١٤٠......................................................‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﻟﺚ‪ :‬ﳕﺎﺫﺝ ﻷﺧﺒﺎﺭ ﻣﺒﺸ‪‬ﺮﺓ ‪١٤٣..............................................‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺮﺍﺑﻊ‪ :‬ﳕﺎﺫﺝ ﻷﺧﺒﺎﺭ ﻣ‪‬ﺤﺬﱢﺭﺓ ‪١٤٤..............................................‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ‪ :‬ﺍﻟﻨﻈﺮ ﺇﱃ ﺍﻟﺴﻨﻦ ﺍﻟﻜﻮﻧﻴﺔ ‪١٤٦............................................‬‬
 ‫ﻓﮭﺮس اﻟﻤﻮﺿﻮﻋﺎت‬
‫‪٢٩٧‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ‪ :‬ﻣﻌﲎ ﺍﻟﻨﻈﺮ ﺇﱃ ﺍﻟﺴﻨﻦ ﺍﻟﻜﻮﻧﻴﺔ ‪١٤٦.......................................‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﱐ‪ :‬ﺃﻣﺜﻠﺔ ﻋﻠﻰ ﺍﻟﺴﻨﻦ ﺍﻟﻜﻮﻧﻴﺔ ﻭﺃﺩﻟﺘﻬﺎ ‪١٤٧....................................‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻮﺳﺎﺋﻞ ﺍﻟﺘﺠﺮﻳﺒﻴﺔ ﻭﺍﻟﻌﻠﻤﻴﺔ ‪١٥٠........................................‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺮﺅﻳﺎ ﺍﻟﺼﺎﳊﺔ ‪١٥٢....................................................‬‬
‫ﺍﳌﺒﺤﺚ ﺍﳋﺎﻣﺲ‪ :‬ﺍﻟﻔِﺮﺍﺳﺔ ‪١٥٥........................................................‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻻﺳﺘﺨﺎﺭﺓ ‪١٥٧.....................................................‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﺘﻔﺎﺅﻝ ‪١٥٩.........................................................‬‬
‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ‪ :‬ﻃﺮﻕ ﺍﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ ﻏﲑ ﺍﳌﺸﺮﻭﻋﺔ ‪١٦١...............................‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﺍﻟﻜﻬﺎﻧﺔ‪ ،‬ﺣﻜﻤﻬﺎ ﻭﺻﻮﺭﻫﺎ ‪١٦١.........................................‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ‪ :‬ﺍﻟﻌﺮﺍﻓﺔ‪ ،‬ﺣﻜﻤﻬﺎ‪ ،‬ﻭﺻﻮﺭﻫﺎ ‪١٦٤.........................................‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﺘﻨﺠﻴﻢ‪ ،‬ﺣﻜﻤﻪ‪ ،‬ﻭﺻﻮﺭﻩ ‪١٦٦.........................................‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺴﺤﺮ‪ ،‬ﺣﻜﻤﻪ‪ ،‬ﻭﺻﻮﺭﻩ ‪١٦٨...........................................‬‬
‫ﺍﳌﺒﺤﺚ ﺍﳋﺎﻣﺲ‪ :‬ﺍﳋﻂ ﺑﺎﻟﺮﻣﻞ‪ ،‬ﻭﻗﺮﺍﺀﺓ ﺍﻟﻜﻒ ﻭﺍﻟﻔﻨﺠﺎﻥ‪ ،‬ﺣﻜﻤﻬﺎ‪ ،‬ﻭﺻﻮﺭﻫﺎ‪١٧٠...........‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ ﰲ ﺍﻟﻌﻬﺪ ﺍﻟﻘﺪﱘ‪ ،‬ﻭﺍﻟﻌﻬﺪ ﺍﳉﺪﻳﺪ ‪١٧٢................‬‬
‫اﻟﺒﺎب اﻟﺜﺎﻟﺚ‪ :‬ﻧﻈﺮﻳﺎﺕ ﺍﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ ﻭﻗﻮﺍﻧﻴﻨﻬﺎ ﺍﻟﻔﻠﺴﻔﻴﺔ ‪١٧٥.........................‬‬
‫ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ‪ :‬ﻧﻈﺮﻳﺔ ‪‬ﺎﻳﺔ ﺍﻟﺘﺎﺭﻳﺦ ‪١٧٦.................................................‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﺣﻘﻴﻘﺘﻬﺎ‪ ،‬ﻭﻣﺎ ﻳﺘﻌﻠﻖ ‪‬ﺎ ﻣﻦ ﻧﻈﺮﻳﺎﺕ ﺃﺧﺮﻯ ‪١٧٦..........................‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ‪ :‬ﻧﺸﺄ‪‬ﺎ‪ ،‬ﻭﻇﻬﻮﺭﻫﺎ ‪١٨٠.................................................‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺭﺍﺋﺪ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺔ‪ ،‬ﻭﺩﻭﺍﻓﻌﻪ ‪١٨٣........................................‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺁﺛﺎﺭﻫﺎ ‪١٨٥...........................................................‬‬
‫ﺍﳌﺒﺤﺚ ﺍﳋﺎﻣﺲ‪ :‬ﻧﻘﺪ ﺍﻟﻨﻈﺮﻳﺔ‪ ،‬ﻭﺑﻴﺎﻥ ﻣﻮﻗﻒ ﺍﳌﺴﻠﻢ ﻣﻨﻬﺎ ‪١٨٦.............................‬‬
‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ‪ :‬ﻧﻈﺮﻳﺔ ﺻِﺪﺍﻡ ﺍﳊﻀﺎﺭﺍﺕ ‪١٩٠.............................................‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﲤﻬﻴﺪ ﰲ ﺃﻧﻮﺍﻉ ﺍﳊﻀﺎﺭﺍﺕ‪ ،‬ﻭﺗﺎﺭﳜﻬﺎ ﺇﲨﺎﻻﹰ ‪١٩٠..........................‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ‪ :‬ﻣﻔﻬﻮﻡ ﻧﻈﺮﻳﺔ ﺻﺪﺍﻡ ﺍﳊﻀﺎﺭﺍﺕ‪ ،‬ﻭﺣﻘﻴﻘﺘﻬﺎ ‪١٩٦...........................‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻫﺪﺍﻓﻬﺎ ﻭﺁﺛﺎﺭﻫﺎ ‪٢٠٤..................................................‬‬
 ‫ﻓﮭﺮس اﻟﻤﻮﺿﻮﻋﺎت‬
‫‪٢٩٨‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ‪ :‬ﻧﻘﺪ ﺍﻟﻨﻈﺮﻳﺔ‪ ،‬ﻭﺑﻴﺎﻥ ﻣﻮﻗﻒ ﺍﳌﺴﻠﻢ ﻣﻨﻬﺎ ‪٢٠٧...............................‬‬
‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻗﺎﻧﻮﻥ ﺍﳉﺬﺏ ‪٢١٣.....................................................‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﺣﻘﻴﻘﺔ ﻫﺬﺍ ﺍﻟﻘﺎﻧﻮﻥ‪ ،‬ﻭﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻪ ‪٢١٣...................................‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ‪ :‬ﻧﺸﺄﺗﻪ‪ ،‬ﻭﻇﻬﻮﺭﻩ ‪٢١٥...................................................‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻫﺪﺍﻓﻪ‪ ،‬ﻭﺁﺛﺎﺭﻩ ‪٢١٧...................................................‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺮﺩ ﻋﻠﻴﻪ‪ ،‬ﻭﻣﻮﻗﻒ ﺍﳌﺴﻠﻢ ﻣﻨﻪ ‪٢٢٠......................................‬‬
‫ﺍﻟﻔﺼﻞ ﺍﻟﺮﺍﺑﻊ‪ :‬ﻧﻈﺮﻳﺎﺕ ﺍﻻﻗﺘﺼﺎﺩﻳﲔ ﺣﻮﻝ ﺍﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ ‪٢٢٤.......................‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﺃﳘﻴﺔ ﺍﻟﻨﻈﺮﻳﺎﺕ ﺍﻻﺳﺘﺸﺮﺍﻓﻴﺔ ﻟﺪﻯ ﺍﻻﻗﺘﺼﺎﺩﻳﲔ ﻭﻣﺪﻯ ﻧﻔﻌﻬﺎ ﻟﻠﻤﺴﻠﻤﲔ ‪٢٢٤..‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ‪ :‬ﳕﺎﺫﺝ ﻟﺒﻌﺾ ﻧﻈﺮﻳﺎﺕ ﺍﻻﻗﺘﺼﺎﺩﻳﲔ ﺣﻮﻝ ﺍﺳﺘﺸﺮﺍﻑ ﺍﳌﺴﺘﻘﺒﻞ ‪٢٢٧...........‬‬
‫اﻟﺨﺎﺗﻤﺔ‪٢٢٩......................................................................... :‬‬
‫ﺃﻫﻢ ﺍﻟﻨﺘﺎﺋﺞ ‪٢٣٠.....................................................................‬‬
‫ﺃﻫﻢ ﺍﻟﺘﻮﺻﻴﺎﺕ ‪٢٣١..................................................................‬‬
‫اﻟﻔﮭﺎرس اﻟﻌﺎﻣﺔ‪٢٣٢................................................................ :‬‬
‫ﻓﻬﺮﺱ ﺍﻵﻳﺎﺕ ‪٢٣٣...................................................................‬‬
‫ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﻭﺍﻵﺛﺎﺭ ‪٢٦٠.........................................................‬‬
‫ﻓﻬﺮﺱ ﺍﻷﻋﻼﻡ ﺍﳌﺘﺮﺟﻢ ﳍﻢ ‪٢٦٦.......................................................‬‬
‫ﻓﻬﺮﺱ ﺍﻷﺩﻳﺎﻥ‪ ،‬ﻭﺍﻟﻔﺮﻕ ‪٢٦٩..........................................................‬‬
‫ﻓﻬﺮﺱ ﺍﳌﺼﺎﺩﺭ ﻭﺍﳌﺮﺍﺟﻊ ‪٢٧٢..........................................................‬‬
‫ﻓﻬﺮﺱ ﺍﳌﻮﺿﻮﻋﺎﺕ ‪٢٩٥..............................................................‬‬