موسوعة حقوق الإنسان في الإسلام PDF

‫ﻣﻮﺳﻮﻋﺔ‬ ‫ﺣﻘﻮق اﻹﻧﺴﺎن ﻓـﻲ اﻹﺳﻼم‬ ١ PDF created with pdfFactory Pro trial version www.pdffactory.com  ٢ PDF created with pdfFactory Pro trial version www.pdffactory.com ...

‫ﻣﻮﺳﻮﻋﺔ‬ ‫ﺣﻘﻮق اﻹﻧﺴﺎن ﻓـﻲ اﻹﺳﻼم‬ ١ PDF created with pdfFactory Pro trial version www.pdffactory.com  ٢ PDF created with pdfFactory Pro trial version www.pdffactory.com  ‫ﻣﻮﺳﻮﻋﺔ‬ ‫ﺣﻘﻮق اﻹﻧﺴﺎن ﻓﻲ اﻹﺳﻼم‬ ‫ﺔ‬‫ﻌ‬‫ﻨ‬‫ﺻ‬ ‫ ﻣﺮﻭﺍﻥ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻘﻴﺴﻲ‬.‫ﺩ‬.‫ﺃ‬ ‫ﻡ‬٢٠٠٥ ‫ ﺁﺫﺍﺭ‬- ‫ﻫـ‬١٤٢٦ ‫ﺼﻔﺭ‬ ٣ PDF created with pdfFactory Pro trial version www.pdffactory.com  ٤ PDF created with pdfFactory Pro trial version www.pdffactory.com  ‫ﺑﺴﻢ ﺍ‪ ‬ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬ ‫ﻣﻘﺪﻣﺔ‬ ‫ﺇﻥﱠ ﺍﳊﻤﺪﷲ ﳓﻤﺪﻩ ﻭﻧﺴﺘﻌﻴﻨﻪ ﻭﻧﺴﺘﻐﻔﺮﻩ‪ ،‬ﻭﻧﻌﻮﺫ ﺑﺎﷲ ﻣﻦ ﺷﺮﻭﺭ ﺃﻧﻔﺴﻨﺎ‬ ‫ﻭﻣﻦ ﺳﻴﺌﺎﺕ ﺃﻋﻤﺎﻟﻨﺎ‪ ،‬ﻣﻦ ﻳﻬﺪﻩ ﺍﷲ ﻓﻼ ﻣﻀ‪‬ﻞ ﻟﻪ‪ ،‬ﻭﻣﻦ ﻳ‪‬ﻀ‪‬ﻠﻞ ﻓﻼ ﻫﺎﺩﻱ ﻟـﻪ‪،‬‬ ‫ﻭﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺣﺪﻩ ﻻﺷﺮﻳﻚ ﻟﻪ‪ ،‬ﻭﺃﺷﻬﺪ ﺃﻥ ﳏﻤﺪﺍﹰ ﻋﺒﺪﻩ ﻭﺭﺳﻮﻟﻪ‪.‬‬ ‫‪ ‬ﻳﺄﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺍﺗﻘﻮﺍ ﺍﷲ ﺣﻖ ﺗﻘﺎﺗﻪ ﻭﻻﲤﻮﺗﻦ ﺇﻻ ﻭﺃﻧﺘﻢ ﻣﺴﻠﻤﻮﻥ‪‬‬ ‫)ﺁﻝ ﻋﻤﺮﺍﻥ‪ (١٠٢ :‬ﻳﺄﻳﻬﺎ ﺍﻟﻨﺎﺱ ﺍﺗﻘﻮﺍ ﺭﺑﻜﻢ ﺍﻟﺬﻱ ﺧﻠﻘﻜﻢ ﻣﻦ ﻧﻔﺲ ﻭﺍﺣﺪﺓ‬ ‫ﻭﺧﻠﻖ ﻣﻨﻬﺎ ﺯﻭﺟﻬﺎ ﻭﺑﺚﹼ ﻣﻨﻬﻤﺎ ﺭﺟﺎﻻﹰ ﻛﺜﲑﺍﹰ ﻭﻧـﺴﺎﺀً‪ ،‬ﻭﺍﺗﻘـﻮﺍ ﺍﷲ ﺍﻟـﺬﻱ‬ ‫ﺗﺴﺎﺀﻟﻮﻥ ﺑﻪ ﻭﺍﻷﺭﺣﺎﻡ‪ ،‬ﺇﻥﹼ ﺍﷲ ﻛﺎﻥ ﻋﻠﻴﻜﻢ ﺭﻗﻴﺒﺎﹰ‪) ‬ﺍﻟﻨﺴﺎﺀ‪ (١ :‬ﻳﺄﻳﻬﺎ ﺍﻟﺬﻳﻦ‬ ‫ﺁﻣﻨﻮﺍ ﺍﺗﻘﻮﺍ ﺍﷲ ﻭﻗﻮﻟﻮﺍ ﻗﻮﻻﹰ ﺳﺪﻳﺪﺍﹰ‪ ،‬ﻳ‪‬ﺼﻠﺢ ﻟﻜﻢ ﺃﻋﻤﺎﻟﻜﻢ ﻭﻳﻐﻔﺮ ﻟﻜﻢ ﺫﻧﻮﺑﻜﻢ‪،‬‬ ‫ﻭﻣﻦ ﻳﻄﻊ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻓﻘﺪ ﻓﺎﺯ ﻓﻮﺯﺍﹰ ﻋﻈﻴﻤﺎﹰ‪) ‬ﺍﻷﺣﺰﺍﺏ‪.(٧١-٧٠ :‬ﻭﺑﻌﺪ‪،‬‬ ‫ﻓﻠﻴﺲ ﻣﻮﺿﻮﻉ ﺣﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﻏﺮﻳﺒﺎﹰ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻓﻤﺎ ﺃﹸﻧﺰﻟﺖ ﺧﺎﲤﺔ‬ ‫ﺍﻟﺸﺮﺍﺋﻊ ﺇﻻ ﻟﻌﺒﺎﺩﺓ ﺍﷲ ﻭﺣﺪﻩ‪ ،‬ﻭﲢﻘﻴﻖ ﻣﺼﺎﱀ ﺍﳋﻠﻖ‪.‬ﺑﻞ ﺇﻥ ﲨﻴﻊ ﺍﻷﺣﻜـﺎﻡ‬ ‫ﺷ‪‬ﺮﻋﺖ ﻟﺘﺤﻘﻴﻖ ﻣﺼﺎﱀ ﺍﻟﻌﺒﺎﺩ ﻭﺩﺭﺀ ﺍﳌﻔﺎﺳﺪ ﻋﻨﻬﻢ‪ ،‬ﻭﺳﻮﺍﺀ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﳌﺼﺎﱀ‬ ‫ﻓﺮﺩﻳﺔ ﺃﻡ ﻋﺎﻣﺔ‪.‬ﻭﻗﺪ ﺍﻧﻌﻘﺪ ﺍﲨﺎﻉ ﺃﺋﻤﺔ ﺍﻟﻔﻘﻪ ﻭﻋﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ ﻋﻠﻰ ﺫﻟـﻚ‪.‬‬ ‫ﻭﻣﻦ ﺃﻗﻮﺍﳍﻢ ﰲ ﺫﻟﻚ ﻗﻮﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴـﺔ ﺭﲪـﻪ ﺍﷲ ﺗﻌـﺎﱃ‪" :‬ﺇﻥ‬ ‫‪٥‬‬ ‫‪PDF created with pdfFactory Pro trial version www.pdffactory.com‬‬  ‫ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺟﺎﺀﺕ ﺑﺘﺤﺼﻴﻞ ﺍﳌﺼﺎﱀ ﻭﺗﻜﻤﻴﻠـﻬﺎ‪ ،‬ﻭﺗﻌﻄﻴـﻞ ﺍﳌﻔﺎﺳـﺪ‬ ‫ﻭﺗﻘﻠﻴﻠﻬﺎ")‪.(1‬‬ ‫ﺇﻥ ﻣﺼﺎﱀ ﺍﳋﻠﻖ ﺗﻘﻮﻡ ﻋﻠﻰ ﺣﻔﻆ ﺍﻟﻀﺮﻭﺭﻳﺎﺕ ﺍﳋﻤﺲ‪ ،‬ﻭﻫﻲ ﺣﻔـﻆ‬ ‫ﺍﻟﺪﻳﻦ ﻭﺍﻟﻨﻔﺲ ﻭﺍﻟﻌﻘﻞ ﻭﺍﻟﻨﺴﻞ ﻭﺍﳌﺎﻝ‪.‬ﻭﻛﻞ ﻣﺎ ﻳﺘﻀﻤﻦ ﺣﻔﻆ ﻫﺬﻩ ﺍﻷﺻـﻮﻝ‬ ‫ﺍﳋﻤﺴﺔ ﻫﻮ ﻣﺼﻠﺤﺔ‪ ،‬ﻭﻛﻞ ﻣﺎ ﻳ‪‬ﻔﻮﺕ ﻫﺬﻩ ﺍﻷﺻﻮﻝ ﺍﳋﻤﺴﺔ ﻓﻬـﻮ ﻣﻔـﺴﺪﺓ‪.‬‬ ‫ﻭﺇﳕﺎ ﻛﺎﻥ ﺣﻔﻆ ﻫﺬﻩ ﺍﻷﺻﻮﻝ ﺿﺮﻭﺭﻳﺎﹰ ﻷﻧﻪ ﻻﺑﺪ ﻣﻨﻬﺎ ﻟﻘﻴﺎﻡ ﻣـﺼﺎﱀ ﺍﻟـﺪﻳﻦ‬ ‫ﻭﺍﻟﺪﻧﻴﺎ‪.‬‬ ‫ﻟﻘﺪ ﺿﻢ ﺍﻻﺳﻼﻡ ﺑﲔ ﺟﻨﺎﺣﻴﻪ )ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ( ﺃﻧﻘﻰ ﻭﺃﺻﺪﻕ ﺻﻮﺭﺓ‬ ‫ﳌﺎ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻜﻮﻥ ﻋﻠﻴﻪ ﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻣﻦ ﺷﺮﻳﻌﺔ ﻭﺍﺟﺘﻤـﺎﻉ‬ ‫ﻭﻋﻠﻢ ﻧﻔﺲ ﻭﺗﺮﺑﻴﺔ ﻭﺳﻴﺎﺳﺔ ﻭﻣﻨﻬﺠﻴﺔ ﺗﺎﺭﳜﻴﺔ ﻭﻋﻠﻢ ﺍﺟﺘﻤﺎﻉ‪ ،...‬ﻭﺗﺮﻙ ﺍﻟﻌﻠﻮﻡ‬ ‫ﺍﻟﻄﺒﻴﻌﻴﺔ ﻟﻺﻧﺴﺎﻥ ﻟﻴﺒﺤﺚ ﻓﻴﻬﺎ ﻭﻳﻜﺘﺸﻒ ﻭﻳﺒﺪﻉ ﺑﻌﺪ ﺃﻥ ﺃﺭﺳﻰ ﻟﻪ ﺃﺧﻼﻗﻬـﺎ‬ ‫ﻭﻣﺒﺎﺩﺋﻬﺎ ﺍﻻﻧﺴﺎﻧﻴﺔ‪.‬ﻟﻜﻨﻪ ﱂ ﻳﺪﻉ ﳍﺬﺍ ﺍﻹﻧـﺴﺎﻥ ﺃﻣـﺮ ﺍﻟﻌﻠـﻮﻡ ﺍﻹﻧـﺴﺎﻧﻴﺔ‬ ‫ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﳋﻄﺮ ﺷﺄ‪‬ﺎ‪.‬ﻭﺇﺫﺍ ﱂ ﻳﻜﻦ ﰲ ﺍﻹﺳﻼﻡ ﺍﻟﺘﺼﻮﺭ ﺍﻟﻮﺣﻴﺪ ﺍﻟﺼﺤﻴﺢ‬ ‫ﳍﺬﻩ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﻓﺄﻳﻦ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺇﺫﻥ!! ﻭﻣﺎ ﺃﹸﻧﺰﻝ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﻻﺟـﺎﺀﺕ‬ ‫ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﺇﻻ ﻟﺘﻌﻄﻲ ﺍﻹﻧﺴﺎﻥ ﻛﻞ ﺧﲑ‪ ،‬ﻓﻼ ﻳﻨﻔﻌﻪ ﺷﻲﺀ ﺳﻮﻯ ﺃﺣﻜﺎﻣﻬﻤﺎ‪،‬‬ ‫ﻭﻻ ﺃﻣﻞ ﻟﻠﺒﺸﺮﻳﺔ ﰲ ﻏﲑﳘﺎ ﻟﻠﻨﺠﺎﺓ ﻣﻦ ﻣﺸﻜﻼ‪‬ﺎ ﺍﳌﺘﺠﺪﺩﺓ‪.‬‬ ‫ﻭﺇﻧﻪ ﳑﺎ ﺣﻔﺰﱐ ﻋﻠﻰ ﺍﻟﻜﺘﺎﺑﺔ ﰲ ﻣﻮﺿﻮﻉ ﺣﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﻹﺳﻼﻡ‪،‬‬ ‫ﻫﻮ ﻛﻮﻧﻪ ﻭﺳﻴﻠﺔ ﺩﻋﻮﻳﺔ ﻧﺎﺟﺤﺔ ﺗﱪﺯ ﻭﺗﺒﲔ ﻟﻌﺪﻳﺪ ﻣﻦ ﺃﻧﺎﺱ ﻫﺬﺍ ﺍﻟﻌﺼﺮ‪،‬‬ ‫ﻭﻻﺳﻴﻤﺎ ﻏﲑ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﳏﺎﺳﻦ ﺍﻹﺳﻼﻡ ﺍﳋﻔﻴﺔ ﻋﻨﻬﻢ‪.‬‬ ‫ﻤﻨﻬﺎﺝ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻭﻴﺔ‪.٣/٢ :‬‬ ‫)‪(1‬‬ ‫‪٦‬‬ ‫‪PDF created with pdfFactory Pro trial version www.pdffactory.com‬‬  ‫ﻟﻘﺪ ‪‬ﺞ ﻋﺪﻳﺪ ﻣﻦ ﺍﻟﺒﺎﺣﺜﲔ ﻭﺍﻟﻜﺘ‪‬ﺎﺏ ﺍﳌﺨﻠﺼﲔ ﻣﻨﻬﺞ ﻣﻘﺎﺭﻧﺔ ﻭﻣﻮﺍﺯﻧﺔ‬ ‫ﺍﻹﺳﻼﻡ ﺑﻐﲑﻩ‪.‬ﻭﻟﺴﺖ ﻣ‪‬ﻨﻜﺮﺍﹰ ﻋﻠﻴﻬﻢ ﺫﻟﻚ‪.‬ﻏﲑ ﺃﻧﲏ ﺃﺭﻯ ﺃﻥ ﻫﺬﺍ ﺃﺳـﻠﻮﺏ‬ ‫ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺼﺤﺒﻪ ﻛﺜﲑ ﻣﻦ ﺍﳊﺬﺭ‪ ،‬ﻛﻲ ﻻﺗﺘﺤﻮﻝ ﺍﳌﻘﺎﺭﻧﺔ ﺇﱃ ﳏﺎﻛﻤﺔ ﻟﻺﺳﻼﻡ‬ ‫–ﻭﻛﺄﻧﻪ ﺍﳌﺘﻬﻢ ﰲ ﻗﻔﺺ ﺍﻟﺪﻓﺎﻉ‪ -‬ﺃﻣﺎﻡ ﺍﻟﺘﺼﻮﺭﺍﺕ ﺍﻷﺧﺮﻯ‪ ،‬ﻭﻻﺳﻴﻤﺎ ﺍﻟﻐﺮﺑﻴـﺔ‬ ‫ﺑﺎﻋﺘﺒﺎﺭﻫﺎ ﺍﻷﺻﻞ ﻭﺍﳌﻘﻴﺎﺱ ﳌﺎ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻜﻮﻥ ﻋﻠﻴﻪ ﺍﳊﻴﺎﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﻓﻴﻨـﺴﺎﻕ‬ ‫ﺑﻌﺾ ﺍﻟﺒﺎﺣﺜﲔ ﺇﻣﺎ ﺇﱃ ﺍﺛﺒﺎﺕ ﺃﻥ ﺍﻹﺳﻼﻡ ﺳﺒﻖ ﻏﲑﻩ ﰲ ﻫﺬﺍ ﺍ‪‬ﺎﻝ ﺃﻭ ﺫﺍﻙ‪ ،‬ﺇﻭ‬ ‫ﺇﺛﺒﺎﺕ ﻣﺴﺎﻭﺍﺓ ﺍﻹﺳﻼﻡ ﺑﻐﲑﻩ ﻣﻦ ﺍﻟﻔﻀﺎﺋﻞ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﺃﻭ ﺫﺍﻙ‪.‬‬ ‫ﻭﰲ ﺧﻀﻢ ﺍﳌﻘﺎﺭﻧﺔ ﻭﺍﳌﻮﺍﺯﻧﺔ ﺑﲔ ﺍﻹﺳﻼﻡ ﻭﻏﲑﻩ ﻳﻀﻴﻊ ﺟﻬـﺪ ﻛـﺜﲑ‬ ‫ﻭﺣﺠﻢ ﻭﺍﺳﻊ ﻛﺒﲑ ﻣﻦ ﺍﻟﻌﻤﻞ ﺍﻟﻌﻠﻤﻲ ﰲ ﺇﺑﺮﺍﺯ ﻣﺴﺎﻭﻯﺀ ﺍﻟﺘﺼﻮﺭﺍﺕ ﺍﻷﺧﺮﻯ‪،‬‬ ‫ﻭﻳﻜﻮﻥ ﺫﻟﻚ ﻋﻠﻰ ﺣﺴﺎﺏ ﺑﻴﺎﻥ ﺍﻹﺳﻼﻡ ﻭﺷﺮﺡ ﻣﻮﺍﻗﻔـﻪ ﻭﺇﻳـﻀﺎﺡ ﻣﻌﺎﳌـﻪ‬ ‫ﻟﻠﻌﺎﳌﲔ‪.‬ﻭﻗﺪ ﻳﺬﻫﺐ ﺍﳊﻤﺎﺱ ﺑﺒﻌﻀﻬﻢ ﺃﺣﻴﺎﻧﺎﹰ ﺇﱃ ﻧﻘﺪ ﺍﻵﺧﺮﻳﻦ ﻧﻘﺪﺍﹰ ﺟﺎﺭﺣـﺎﹰ‬ ‫ﻭﺗﺴﻔﻴﻪ ﺁﺭﺍﺋﻬﻢ ﺗﺴﻔﻴﻬﺎﹰ ﺑﺎﻟﻐﺎﹰ‪ ،‬ﻭﳓﻦ ﰲ ﻏﲎ ﻋﻦ ﻫﺬﺍ ﻛﻠﻪ ﺇﺫﺍ ﺍﺳﺘﻄﻌﻨﺎ ﺃﻥ ﻧﻘﺪﻡ‬ ‫ﻟﻠﻨﺎﺱ ﺍﻹﺳﻼﻡ ﻛﻤﺎ ﻫﻮ‪ ،‬ﻓﻬﺬﻩ ﺧﲑ ﻭﺳﻴﻠﺔ ﻟﻨﻘﺪ ﺍﻵﺧﺮﻳﻦ ﻭﺇﺑﺮﺍﺯ ﻣﺎ ﻫﻢ ﻋﻠﻴـﻪ‬ ‫ﻣﻦ ﻣﺴﺎﻭﻯﺀ ﺩﻭﻥ ﺫﻛﺮﻫﺎ‪ ،‬ﻭﺩﻭﻥ ﺍﳊﺎﺟﺔ ﻟﻠﻤﻮﺍﺯﻧﺔ‪ ،‬ﻭﺑﺎﻟﺘـﺎﱄ ﺩﻭﻥ ﺍﳊﺎﺟـﺔ‬ ‫ﻟﻠﺪﻓﺎﻉ ﻋﻦ ﺍﻹﺳﻼﻡ ﻭﺃﺣﻜﺎﻣﻪ‪ ،‬ﺑﻞ ﺩﻭﻥ ﺍﻟﺘﻐﲏ ﲟﺤﺎﺳﻦ ﺍﻹﺳـﻼﻡ ﻭﺍﻟﺘﻐـﺰﻝ‬ ‫ﲜﻤﺎﻟﻪ‪ ،‬ﻭﺇﳕﺎ ﺑﻌﺮﺽ ﺍﻹﺳﻼﻡ ﻛﻤﺎ ﻫﻮ‪ ،‬ﻭﻛﻔﻰ ﺑﻪ ﳏﺪﺛﺎﹰ ﻋﻦ ﻧﻔـﺴﻪ‪ ،‬ﻭﻛﻔـﻰ‬ ‫ﺑﺂﻳﺎﺕ ﺍﳊﻜﻴﻢ ﻭﺃﺣﺎﺩﻳﺚ ﺭﺳﻮﻟﻪ‪ ‬ﻭﺳﲑﺗﻪ ﻣﻌﱪﺍﹰ ﻋﻦ ﺭﻭﻋﺔ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﻭﺍﺗﻘﺎﻧﻪ‬ ‫ﻭﺃﺣﻜﺎﻣﻪ ﻭﻭﻓﺎﺋﻪ ﻭﺣﺪﻩ ﲝﺎﺟﺎﺕ ﺍﻟﺒﺸﺮﻳﺔ ﻭﺣﻞ ﻣـﺸﻜﻼ‪‬ﺎ‪ ،‬ﻭﻭﺿـﻊ ﺣـﺪ‬ ‫ﳌﻌﺎﻧﺎ‪‬ﺎ‪.‬ﻭﳍﺬﺍ ﱂ ﻳﺘﺒﻊ ﺍﻟﺒﺎﺣﺚ ﰲ ﲝﺜﻪ ﺃﺳﻠﻮﺏ ﺍﳌﻘﺎﺭﻧﺔ ﻭﺍﳌﻮﺍﺯﻧﺔ‪ ،‬ﻭﱂ ﻳـﺄﺕ‬ ‫ﻋﻠﻰ ﺫﻛﺮ ﺍﻟﺘﺼﻮﺭﺍﺕ ﻏﲑ ﺍﻹﺳﻼﻣﻴﺔ ﺇﻻ ﳌﺎﻣﺎﹰ ﰲ ﺍﳌﺪﺧﻞ ﳍﺬﺍ ﺍﻟﺒﺤﺚ‪.‬‬ ‫‪٧‬‬ ‫‪PDF created with pdfFactory Pro trial version www.pdffactory.com‬‬  ‫ﺇﻥ ﻧﻘﺪ ﺍﻵﺧﺮﻳﻦ ﻻﻳﺆﺩﻱ ﺑﺎﻟﻀﺮﻭﺭﺓ ﺇﱃ ﺗﻘﺪﱘ ﺻﻮﺭﺓ ﻛﺎﻣﻠﺔ ﻭﺍﺿـﺤﺔ‬ ‫ﻟﻺﺳﻼﻡ‪.‬ﻏﲑ ﺃﻥ ﺗﻘﺪﱘ ﺻﻮﺭﺓ ﻭﺍﺿﺤﺔ ﻟﻺﺳﻼﻡ ﻳﺘﻀﻤﻦ ﻧﻘﺪﺍﹰ ﻣﻬـﺬﺑﺎﹰ ﻏـﲑ‬ ‫ﻣﺒﺎﺷﺮ ﻟﻠﺘﺼﻮﺭﺍﺕ ﺍﻷﺧﺮﻯ‪.‬ﻓﺎﻷﺷﻴﺎﺀ ﺑﺄﺿﺪﺍﺩﻫﺎ ﺗ‪‬ﻌﺮﻑ‪.‬ﻭﳓـﻦ ﻧﺮﻳـﺪ ﺃﻥ‬ ‫ﻧﻌﺮﻑ ﺳﻴﺌﺎﺕ ﻏﲑﻧﺎ ﲟﻌﺮﻓﺔ ﳏﺎﺳﻦ ﺩﻳﻨﻨﺎ ﻭﺃﺣﻜﺎﻣﻪ‪ ،‬ﻻ ﺃﻥ ﺗ‪‬ﻌﺮﻑ ﳏﺎﺳﻦ ﺩﻳﻨﻨﺎ‬ ‫ﲟﻌﺮﻓﺔ ﺳﻴﺌﺎﺕ ﻏﲑﻧﺎ‪.‬‬ ‫ﻭ‬ ‫ﻛ‬ ‫ﺗ‬ ‫ﺑ‬ ‫ﻩ‬ ‫ﻣﺮﻭﺍﻥ ﺍﺑﺮﺍﻫﻴﻢ ﺍﻟﻘﻴﺴﻲ‬ ‫ﺍﺭﺑﺪ ﰲ ‪ ١٠‬ﺻﻔﺮ ‪١٤٢٦‬ﻫـ‬ ‫ﺍﳌﻮﺍﻓﻖ ‪ ٢٠‬ﻣﺎﺭﺱ ‪٢٠٠٥‬ﻡ‬ ‫‪٨‬‬ ‫‪PDF created with pdfFactory Pro trial version www.pdffactory.com‬‬  ‫ﻣﺪﺧﻞ إﻟﻰ دراﺳﺔ ﺣﻘﻮق اﻹﻧﺴﺎن‬ ‫ﻓﻲ اﻹﺳﻼم‬ ‫ﺣﻘﻮق اﻹﻧﺴﺎن واﻟﻜﺮاﻣﺔ اﻹﻧﺴﺎﻧﯿﺔ‪.‬‬ ‫‪-‬‬ ‫أھﻤﯿﺔ ﺣﻘﻮق اﻹﻧﺴﺎن ﻓﻲ اﻹﺳﻼم‪.‬‬ ‫‪-‬‬ ‫اﻟﺤﺎﺟﺔ ﻟﻠﺒﺤﺚ ﻓﻲ ﺣﻘﻮق اﻹﻧﺴﺎن ﻓﻲ اﻹﺳﻼم‪.‬‬ ‫‪-‬‬ ‫ﺣﻘﻮق اﻹﻧﺴﺎن ﻓﻲ اﻹﺳﻼم‪ :‬اﻟﻤﺼﺎدر‪.‬‬ ‫‪-‬‬ ‫ﺣﻘﻮق اﻹﻧﺴﺎن ﻓﻲ اﻹﺳﻼم‪ :‬اﻟﺴﻤﺎت‪.‬‬ ‫‪-‬‬ ‫ﺣﻘﻮق اﻹﻧﺴﺎن ﻓﻲ اﻹﺳﻼم‪ :‬اﻟﻀﻤﺎﻧﺎت‪.‬‬ ‫‪-‬‬ ‫اﻟﺤﻖ وﺗﻘﺴﯿﻤﺎﺗﮫ‪.‬‬ ‫‪-‬‬ ‫‪٩‬‬ ‫‪PDF created with pdfFactory Pro trial version www.pdffactory.com‬‬  ١٠ PDF created with pdfFactory Pro trial version www.pdffactory.com  ‫ﺣﻘﻮق اﻹﻧﺴﺎن واﻟﻜﺮاﻣﺔ اﻹﻧﺴﺎﻧﯿﺔ‬ ‫ﺃﻥ ﺍﻟﻜﺮﺍﻣﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻫﻲ ﺣﺠﺮ ﺍﻷﺳﺎﺱ ﰲ ﻣﻮﺿﻮﻉ ﺣﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ‪.‬‬ ‫ﺫﻟﻚ ﺃﻥ ﺣﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﻹﺳﻼﻡ ﺗﺼﺪﺭ ﻋﻦ ﻫﺬﺍ ﺍﳌﺒﺪﺃ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻭﺗﻨﻄﻠﻖ ﻣﻦ‬ ‫ﻫﺬﻩ ﺍﻟﻘﻴﻤﺔ ﺍﻷﺳﺎﺱ‪ ،‬ﻓﻈﻠﻢ ﺍﻹﻧﺴﺎﻥ ﺍﻫﺪﺍﺭ ﻟﻜﺮﺍﻣﺘﻪ‪ ،‬ﻭﺇﺫﺍ ﺃﹸﻫـﺪﺭﺕ ﻛﺮﺍﻣﺘـﻪ‬ ‫ﺃﹸﻫﺪﺭﺕ ﺃﻧﺴﺎ ﻧﻴﺘﻪ‪.‬ﻭﻫﺬﻩ ﺍﻟﻜﺮﺍﻣﺔ ﺷﺎﻣﻠﺔ ﻟﻠﺒﺸﺮ ﻛﺎﻓﺔ ﺩﻭﻥ ﺍﺳﺘﺜﻨﺎﺀ‪ ،‬ﺑﻐﺾ ﺍﻟﻨﻈﺮ‬ ‫ﻋﻦ ﻣﻌﺘﻘﺪﺍ‪‬ﻢ ﻭﺃﻟﻮﺍ‪‬ﻢ ﻭﺛﻘﺎﻓﺘﻬﻢ ﻭﺃﻋﻤﺎﺭﻫﻢ ﻭﻣﻮﺍﻗﻌﻬﻢ‪ ،‬ﻭﻫﻲ ﺷﺎﻣﻠﺔ ﳍﻢ ﺃﺣﻴﺎﺀً‬ ‫ﻭﺃﻣﻮﺍﺗﺎﹰ‪.‬ﻭﻗﺪ ﺟﺎﺀ ﺍﻟﻨﺺ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻜﺮﺍﻣﺔ ﺑﺼﻴﻐﺔ ﺍﻟﺘﺤﻘﻴﻖ ﺍﳌﺘﻀﻤﻨﺔ ﻟـ)ﺍﻟﻼﻡ(‬ ‫ﻭ)ﻗﺪ(‪ ،‬ﻭﰲ ﺻﻴﻐﺔ ﺍﻟﺘﻀﻌﻴﻒ ﻟﻠﻔﻌﻞ ﻛﺮ‪‬ﻡ‪ ،‬ﻭﰲ ﺍﻟﺘﻔﻀﻴﻞ‪ ،‬ﻭﺫﻟﻚ ﻛﻠﻪ ﰲ ﻗﻮﻟـﻪ‬ ‫ﺗﻌﺎﱃ‪ :‬ﻭﻟﻘﺪ ﻛﺮﻣﻨﺎ ﺑﲏ ﺁﺩﻡ ﻭﲪﻠﻨﺎﻫﻢ ﰲ ﺍﻟﱪ ﻭﺍﻟﺒﺤـﺮ‪ ،‬ﻭﺭﺯﻗﻨـﺎﻫﻢ ﻣـﻦ‬ ‫ﺍﻟﻄﻴﺒﺎﺕ‪ ،‬ﻭﻓﻀﻠﻨﺎﻫﻢ ﻋﻠﻰ ﻛﺜﲑ ﳑﻦ ﺧﻠﻘﻨﺎ ﺗﻔﻀﻴﻼﹰ‪) ‬ﺍﻹﺳـﺮﺍﺀ‪ (٧٠ :‬ﻭﻫـﺬﺍ‬ ‫ﺗﻜﺮﱘ ﻋﺎﻡ ﺗﻨﺸﺄ ﻋﻨﻪ ﺣﻘﻮﻕ ﺗﺸﻤﻞ ﺑﲏ ﺁﺩﻡ ﻛﻠﻬﻢ‪.‬ﻭﻳﻨﺸﺄ ﻋﻦ ﻫﺬﺍ ﺍﻻﻣﺘﻴـﺎﺯ‬ ‫ﻟﻠﺠﻨﺲ ﺍﻻﻧﺴﺎﱐ ﻣﺴﺆﻭﻟﻴﺎﺕ ﺗﺘﻀﻤﻦ ﺍﻟﻘﻴـﺎﻡ ﲝﻘـﻮﻕ ﺍﻻﻧـﺴﺎﻥ ﻭﺃﺩﺍﺋﻬـﺎ‬ ‫ﳌﺴﺘﺤﻘﻴﻬﺎ‪ ،‬ﻭﺍﻟﻘﻴﺎﻡ ‪‬ﺬﻩ ﺍﳌﺴﺆﻭﻟﻴﺎﺕ ﻳﻨﺸﺄ ﻋﻨﻪ ﺍﻣﺘﻴﺎﺯ ﺁﺧﺮ ﺧﺎﺹ ﲟﻦ ﻳـﺆﺩﻱ‬ ‫ﺣﻘﻮﻕ ﺍﻻﻧﺴﺎﻥ ﻷﺻﺤﺎ‪‬ﺎ ﻫﻮ ﺍﻟﺘﻜﺮﱘ ﺍﳋﺎﺹ‪ ،‬ﺍﻟﺬﻱ ﺳﻴﺄﰐ ﺍﳊـﺪﻳﺚ ﻋﻨـﻪ‬ ‫ﻻﺣﻘﺎﹰ‪.‬‬ ‫ﻗﺎﻝ ﺍﻟﻘﺮﻃﱯ ﺭﲪﻪ ﺍﷲ‪" :‬ﻛﺮ‪‬ﻣﻨﺎ ﺗﻀﻌﻴﻒ ﻛﺮﻡ‪ ،‬ﺃﻱ ﺟﻌﻠﻨﺎ ﳍﻢ ﻛﺮﻣـﺎﹰ‬ ‫ﻭﺷﺮﻓﺎﹰ ﻭﻓﻀﻼﹰ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﻛﺮﻡ ﻧﻔﻲ ﺍﻟﻨﻘﺼﺎﻥ ﻻﻛﺮﻡ ﺍﳌﺎﻝ"")‪.(1‬‬ ‫ﻭﻗﺎﻝ ﺍﻷﻟﻮﺳﻲ ﺭﲪﻪ ﺍﷲ‪" :‬ﻭﻟﻘﺪ ﻛﺮﻣﻨﺎ ﺑﲏ ﺁﺩﻡ‪ :‬ﺃﻱ ﺟﻌﻠﻨﺎﻫﻢ ﻗﺎﻃﺒـﺔ‬ ‫ﺑﺮﻫﻢ ﻭﻓﺎﺟﺮﻫﻢ ﺫﻭﻱ ﻛﺮﻡ ﺃﻱ ﺷﺮﻑ ﻭﳏﺎﺳﻦ ﲨﺔ ﻻﳛﻴﻂ ‪‬ﺎ ﻧﻄﺎﻕ ﺍﳊﺼﺮ‪،‬‬ ‫ﺍﻟﺠﺎﻤﻊ ﻷﺤﻜﺎﻡ ﺍﻟﻘﺭﺁﻥ‪.١٩٠/١٠ :‬‬ ‫)‪(1‬‬ ‫‪١١‬‬ ‫‪PDF created with pdfFactory Pro trial version www.pdffactory.com‬‬  ‫ﻭﻋﻦ ﺍﺑﻦ ﺟﺮﻳﺮ‪ ،‬ﺇﻧﻪ ﺑﺎﻟﺘﺴﻠﻂ ﻋﻠﻰ ﻏﲑﻫﻢ ﻭﺗﺴﺨﲑﻩ ﳍﻢ‪ ،‬ﻭﻋﻦ ﳏﻤﺪ ﺑﻦ ﻛﻌﺐ‬ ‫ﲜﻌﻞ ﳏﻤﺪ‪ ‬ﻣﻨﻬﻢ")‪.(1‬‬ ‫ﻗﺎﻝ ﺳﻴﺪ ﻗﻄﺐ ﺭﲪﻪ ﺍﷲ‪" :‬ﻭﳌﺎ ﻛﺎﻧﺖ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻗﺪ ﺃﻓﺎﺩﺕ ﺍﻟﺘﻜﺮﱘ‬ ‫ﻭﺍﻟﺘﻔﻀﻴﻞ ﻛﺎﻥ ﻻﺑﺪ ﻟﻠﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ ﻟﺌﻼ ﻳﻠﺰﻡ ﺍﻟﺘﻜﺮﺍﺭ ﻓﻘـﺎﻝ ﺍﻟﻌﻠﻤـﺎﺀ‪:‬‬ ‫ﻭﺍﻷﻗﺮﺏ ﰲ ﺫﻟﻚ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﺇﻧﻪ ﺗﻌﺎﱃ ﻓﻀ‪‬ﻞ ﺍﻵﺩﻣﻲ ﻋﻠﻰ ﺳﺎﺋﺮ ﺍﳊﻴﻮﺍﻧﺎﺕ‬ ‫ﺑﺄﻣﻮﺭ ﺧﻠﻘﻴﺔ ﻃﺒﻴﻌﻴﺔ ﺫﺍﺗﻴﺔ ﻣﺜﻞ‪ :‬ﺍﻟﻌﻘﻞ ﻭﺍﻟﻨﻄﻖ ﻭﺍﳋﻂ ﻭﺍﻟﺼﻮﺭﺓ ﺍﳊـﺴﻨﺔ‬ ‫ﻭﺍﻟﻘﺎﻣﺔ ﺍﳌﺪﻳﺪﺓ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺘﻜﺮﱘ‪ ،‬ﺃﻣﺎ ﺍﻟﺘﻔﻀﻴﻞ ﻓﻬﻮ ﺃﻧﻪ ﻋﺰ ﻭﺟﻞ ﻋﺮﺿﻪ‬ ‫ﺑﻮﺍﺳﻄﺔ ﺍﻟﻌﻘﻞ ﻭﺍﻟﻔﻬﻢ ﻻﻛﺘﺴﺎﺏ ﺍﻟﻌﻘﺎﺋﺪ ﺍﳊﻘﺔ ﻭﺍﻷﺧﻼﻕ ﺍﻟﻔﺎﺿﻠﺔ")‪.(2‬‬ ‫ﺇﻥ ﻣﻈﺎﻫﺮ ﺗﻜﺮﱘ ﺍﷲ ﺗﻌﺎﱃ ﻟﻠﺒﺸﺮ ﻛﺎﻓﺔ ﻋﺪﻳﺪﺓ‪:‬‬ ‫ﺧﻠﻖ ﺍﷲ ﺗﻌﺎﱃ ﺍﻹﻧﺴﺎﻥ ﰲ ﺃﺣﺴﻦ ﺗﻘﻮﱘ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪  :‬ﻟﻘـﺪ ﺧﻠﻘﻨـﺎ‬ ‫‪-١‬‬ ‫ﺍﻹﻧﺴﺎﻥ ﰲ ﺃﺣﺴﻦ ﺗﻘﻮﱘ‪) ‬ﺍﻟﺘﲔ‪.(٤ :‬ﻭﺍﻟﺘﻘﻮﱘ ﻫﻮ ﺍﻹﻋﺘﺪﺍﻝ ﻭﺍﺳﺘﻮﺍﺀ‬ ‫ﺍﻟﺸﺒﺎﺏ‪.‬‬ ‫ﻗﺎﻝ ﺍﻟﻘﺮﻃﱯ ﺭﲪﻪ ﺍﷲ‪ " :‬ﰲ ﺃﺣﺴﻦ ﺗﻘﻮﱘ‪ ‬ﻫﻮ ﺍﻋﺘﺪﺍﻟـﻪ ﻭﺍﺳـﺘﻮﺍﺀ‬ ‫ﺷﺒﺎﺑﻪ‪.‬ﻛﺬﺍ ﻗﺎﻝ ﻋﺎﻣﺔ ﺍﳌﻔﺴﺮﻳﻦ ﻭﻫﻮ ﺃﺣﺴﻦ ﻣﺎ ﻳﻜﻮﻥ‪ ،‬ﻷﻧﻪ ﺧﻠﻖ ﻛﻞ ﺷـﻲﺀ‬ ‫ﻣﻨﻜﺒﺎﹰ ﻋﻠﻰ ﻭﺟﻬﻪ‪ ،‬ﻭﺧﻠﻘﻪ ﻫﻮ ﻣﺴﺘﻮﻳﺎﹰ‪ ،‬ﻭﻟﻪ ﻟﺴﺎﻥ ﺫﻟﻖ‪ ،‬ﻭﻳﺪ ﻭﺃﺻﺎﺑﻊ ﻳﻘـﺒﺾ‬ ‫‪‬ﺎ‪.‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﻃﺎﻫﺮ‪ :‬ﻣﺰﻳﻨﺎﹰ ﺑﺎﻟﻌﻘﻞ‪ ،‬ﻣﺆﺩﻳﺎﹰ ﻟﻸﻣﺮ‪ ،‬ﻣﻬـﺬﺑﺎﹰ ﺑـﺎﻟﺘﻤﻴﻴﺰ‪،‬‬ ‫ﻣﺪﻳﺪ ﺍﻟﻘﺎﻣﺔ‪ ،‬ﻳﺘﻨﺎﻭﻝ ﻣﺄﻛﻮﻟﻪ ﺑﻴﺪﻩ‪.‬ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻌﺮﰊ‪ :‬ﻟـﻴﺲ ﷲ ﺗﻌـﺎﱃ ﺧﻠـﻖ‬ ‫ﺃﺣﺴﻦ ﻣﻦ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻓﺈﻥ ﺍﷲ ﺧﻠﻘﻪ ﺣﻴﺎﹰ ﻋﺎﳌﺎﹰ‪ ،‬ﻗﺎﺩﺭﺍﹰ ﻣﺮﻳﺪﺍﹰ ﻣﺘﻜﻠﻤـﺎﹰ‪ ،‬ﲰﻴﻌـﺎﹰ‬ ‫ﺑﺼﲑﺍﹰ‪ ،‬ﻣﺪﺑﺮﺍﹰ‪ ،‬ﺣﻜﻴﻤﺎﹰ‪.‬ﻭﻫﺬﻩ ﺻﻔﺎﺕ ﺍﻟﺮﺏ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻭﻋﻨﻬﺎ ﻋﺒ‪‬ـﺮ ﺑﻌـﺾ‬ ‫ﺍﻟﻌﻠﻤﺎﺀ ﻭﻭﻗﻊ ﺍﻟﺒﻴﺎﻥ ﺑﻘﻮﻟﻪ‪ :‬ﺇﻥ ﺍﷲ ﺧﻠﻖ ﺁﺩﻡ ﻋﻠﻰ ﺻﻮﺭﺗﻪ‪.‬ﻳﻌـﲏ ﻋﻠـﻰ‬ ‫ﺭﻭﺡ ﺍﻟﻤﻌﺎﻨﻲ‪.١١٨ ،١١٧/١٥ :‬‬ ‫)‪(1‬‬ ‫ﻓﻲ ﻅﻼل ﺍﻟﻘﺭﺁﻥ‪.٢٤١/١٥ :‬‬ ‫)‪(2‬‬ ‫‪١٢‬‬ ‫‪PDF created with pdfFactory Pro trial version www.pdffactory.com‬‬  ‫ﺍﻟﺼﻔﺎﺕ ﺍﻟﱵ ﻗﺪﻣﻨﺎ ﺫﻛﺮﻫﺎ‪.‬ﻭﰲ ﺭﻭﺍﻳﺔ‪ " :‬ﻋﻠﻰ ﺻﻮﺭﺓ ﺍﻟﺮﲪﻦ" ﻭﻣـﻦ ﺃﻳـﻦ‬ ‫ﺗﻜﻮﻥ ﻟﻠﺮﲪﻦ ﺻﻮﺭﺓ ﻣﺘﺸﺨﺼﺔ؟ ﻓﻠﻢ ﻳﺒﻖ ﺇﻻﹰ ﺃﻥ ﺗﻜﻮﻥ ﻣﻌﺎﱐ‪.‬ﻭﻛﺎﻥ ﻋﻴﺴﻰ‬ ‫ﺑﻦ ﻣﻮﺳﻰ ﺍﳍﺎﴰﻲ ﳛﺐ ﺯﻭﺟﺘﻪ ﺣﺒﺎﹰ ﺷﺪﻳﺪﺍﹰ‪ ،‬ﻓﻘﺎﻝ ﳍﺎ ﻳﻮﻣﺎﹰ‪ :‬ﺃﻧﺖ ﻃﺎﻟﻖ ﺛﻼﺛـﺎﹰ‬ ‫ﺇﻥ ﱂ ﺗﻜﻮﱐ ﺃﺣﺴﻦ ﻣﻦ ﺍﻟﻘﻤﺮ‪ ،‬ﻓﻨﻬﻀﺖ ﻭﺍﺣﺘﺠﺒﺖ ﻋﻨﻪ ﻭﻗﺎﻟـﺖ‪ :‬ﻃﻠﻘـﺘﲏ!‬ ‫ﻭﺑﺎﺕ ﺑﻠﻴﻠﺔ ﻋﻈﻴﻤﺔ‪ ،‬ﻓﻠﻤﺎ ﺃﺻﺒﺢ ﻏﺪﺍ ﺇﱃ ﺩﺍﺭ ﺍﳌﻨﺼﻮﺭ ﻓﺄﺧﱪﻩ ﺍﳋﱪ‪ ،‬ﻭﺃﻇﻬـﺮ‬ ‫ﻟﻠﻤﻨﺼﻮﺭ ﺟﺰﻋﺎﹰ ﻋﻈﻴﻤﺎﹰ‪ ،‬ﻓﺎﺳﺘﺤﻀﺮ ﺍﻟﻔﻘﻬﺎﺀ ﻭﺍﺳﺘﻔﺘﺎﻫﻢ‪ ،‬ﻓﻘﺎﻝ ﲨﻴﻊ ﻣﻦ ﺣﻀﺮ‪:‬‬ ‫ﻗﺪ ﻃﹸﻠﱢﻘﺖ‪ ،‬ﺇﻻ ﺭﺟﻼﹰ ﻭﺍﺣﺪﺍﹰ ﻣﻦ ﺃﺻﺤﺎﺏ ﺃﰊ ﺣﻨﻴﻔﺔ ﻓﺈﻧﻪ ﻛﺎﻥ ﺳﺎﻛﺘﺎﹰ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ‬ ‫ﺍﳌﻨﺼﻮﺭ‪ :‬ﻣﺎﻟﻚ ﻻﺗﺘﻜﻠﻢ؟ ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﺮﺟﻞ‪ :‬ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ ‪‬ﻭﺍﻟـﺘﲔ‬ ‫ﻭﺍﻟﺰﻳﺘﻮﻥ‪.‬ﻭﻃﻮﺭ ﺳﻴﻨﲔ‪.‬ﻭﻫﺬﺍ ﺍﻟﺒﻠﺪ ﺍﻷﻣﲔ‪.‬ﻟﻘﺪ ﺧﻠﻘﻨﺎ ﺍﻹﻧﺴﺎﻥ ﰲ ﺃﺣـﺴﻦ‬ ‫ﺗﻘﻮﱘ‪.(1) ‬‬ ‫ﻭﻳﺸﻤﻞ ﺗﻜﺮﱘ ﺍﷲ ﺗﻌﺎﱃ ﻟﻺﻧﺴﺎﻥ ﲟﻜﺮﻣﺔ ﺍﻹﺑﺪﺍﻉ ﺍﳋﻠﻘﻲ ﺍﻟﺘـﺴﻮﻳﺔ ﰲ‬ ‫ﺍﳋﻠﻖ ﺍﻟﱵ ﺗﻀﻤﻨﻬﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ ‬ﻓﺈﺫﺍ ﺳﻮﻳﺘﻪ ﻭﻧﻔﺨﺖ ﻓﻴﻪ ﻣﻦ ﺭﻭﺣﻲ‪) ‬ﺍﳊﺠﺮ‪:‬‬ ‫‪.(٢٩‬ﻓﺎﻟﺘﺴﻮﻳﺔ ﺗﺸﻤﻞ ﻛﻞ ﺷﻲﺀ ﺣﺴﻦ‪ :‬ﻣﻦ ﺣﺴﻦ ﺍﻟﺼﻮﺭﺓ‪ ،‬ﻭﺷﻖ ﺍﻟـﺴﻤﻊ‬ ‫ﻭﺍﻟﺒﺼﺮ‪ ،‬ﻭﺍﻋﺘﺪﺍﻝ ﺍﻟﻘﺎﻣﺔ ﻭﺍﳌﻨﺎﺳﺒﺔ ﺑﲔ ﺍﻷﻋﻀﺎﺀ ﻭﺍﺧﺘﺼﺎﺻﻪ ﺑﺎﻟﻌﻘـﻞ ﻭﺍﻹﺭﺍﺩﺓ‬ ‫ﻭﺍﻟﻘﺼﺪ‪ ،‬ﻭﻗﻠﺒﻪ ﻭﻣﺸﺎﻋﺮﻩ ﻭﺣﻮﺍﺳﻪ‪.‬ﻓﻜﻤﺎ ﻧﺮﻯ –ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ‪ -‬ﺗﻜﺮﱘ ﺍﷲ‬ ‫ﺗﻌﺎﱃ ﻟﻺﻧﺴﺎﻥ ﺑﺮﺿﺎﻋﺘﻪ ﻣﻦ ﺻﺪﺭ ﺃﻣﻪ‪ ،‬ﲞﻼﻑ ﺑﻘﻴﺔ ﺍﳌﺨﻠﻮﻗﺎﺕ‪ ،‬ﻓﺈﻧﻨﺎ ﻛﺬﻟﻚ‬ ‫ﻧﺸﻬﺪ ﰲ ﺣﻮﺍﺳﻪ ﻭﻋﻮﺍﻃﻔﻪ ﻭﻣﺸﺎﻋﺮﻩ ﻭﺍﻧﻔﻌﺎﻻﺗﻪ ﺗﻔﻮﻗﻬـﺎ ﻋﻠـﻰ ﻣﺜﻴﻼ‪‬ـﺎ ﰲ‬ ‫ﺍﳌﺨﻠﻮﻗﺎﺕ ﺍﻷﺧﺮﻯ‪.‬‬ ‫ﺧﻠﻖ ﺍﷲ ﺗﻌﺎﱃ ﺁﺩﻡ ﺃﺑﺎ ﺍﻟﺒﺸﺮ ﺑﻴﺪﻳﻪ ﺳﺒﺤﺎﻧﻪ ﺗﻜﺮﳝﺎﹰ ﻟﻪ ﻗﺎﻝ ﺗﻌﺎﱃ ‪‬ﻣـﺎ‬ ‫‪-٢‬‬ ‫ﻣﻨﻌﻚ ﺃﻥ ﺗﺴﺠﺪ ﳌﺎ ﺧﻠﻘﺖ ﺑﻴﺪﻱ‪) ‬ﺹ‪ ،(٧٥ :‬ﻓﺎﳌﻌﲎ ﻣﺎ ﻣﻨﻌﻚ ﻳـﺎ‬ ‫ﺇﺑﻠﻴﺲ ﺃﻥ ﺗﺴﺠﺪ ﳌﻦ ﻛﺮ‪‬ﻣﺘﻪ ﻭﺧﻠﻘﺘﻪ ﺑﻴﺪﻱ‪.‬‬ ‫ﺍﻟﺠﺎﻤﻊ ﻷﺤﻜﺎﻡ ﺍﻟﻘﺭﺁﻥ‪.٧٧/٢٠ :‬‬ ‫)‪(1‬‬ ‫‪١٣‬‬ ‫‪PDF created with pdfFactory Pro trial version www.pdffactory.com‬‬  ‫ﺇﺿﺎﻓﺔ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﺮﻭﺡ‪ ،‬ﺍﻟﱵ ﺧﻠﻘﻬﺎ ﰲ ﺁﺩﻡ ﺃﰊ ﺍﻟﺒﺸﺮ‪ ،‬ﺇﻟﻴﻪ ﺳـﺒﺤﺎﻧﻪ‬ ‫‪-٣‬‬ ‫ﺗﺸﺮﻳﻔﺎﹰ ﻷﺩﻡ ﻭﺗﻜﺮﳝﺎﹰ‪.‬ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﺇﺿﺎﻓﺔ ﺍﳌﺨﻠﻮﻕ ﺇﱃ ﺍﳋﺎﻟﻖ ﻳ‪‬ﺮﺍﺩ ‪‬ﺎ‬ ‫ﲣﺼﻴﺺ ﺍﳌﻀﺎﻑ ﻭﺗﺸﺮﻳﻔﻪ ﻭﲤﻴﻴﺰﻩ ﻋﻦ ﻏﲑﻩ‪.‬ﻗﺎﻝ ﺗﻌﺎﱃ ‪ ‬ﻓﺈﺫﺍ ﺳﻮﻳﺘﻪ‬ ‫ﻭﻧﻔﺨﺖ ﻓﻴﻪ ﻣﻦ ﺭﻭﺣﻲ‪) ‬ﺍﳊﺠﺮ‪.(٢٩ :‬‬ ‫ﺃﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﻼﺋﻜﺔ ﻭﺇﺑﻠﻴﺲ ﺑﺎﻟﺴﺠﻮﺩ ﻵﺩﻡ ﲟﺠﺮﺩ ﺧﻠﻖ ﺍﻟﺮﻭﺡ ﻓﻴﻪ‪،‬‬ ‫‪-٤‬‬ ‫ﻗﺎﻝ ﺗﻌﺎﱃ ‪‬ﻓﺈﺫﺍ ﺳﻮﻳﺘﻪ ﻭﻧﻔﺨﺖ ﻓﻴﻪ ﻣﻦ ﺭﻭﺣﻲ ﻓﻘﻌﻮﺍ ﻟﻪ ﺳـﺎﺟﺪﻳﻦ‪‬‬ ‫)ﺍﳊﺠﺮ‪.(٢٩ :‬‬ ‫ﺍﺧﺘﺼﺎﺹ ﺍﻷﺭﺽ –ﻭﻫﻲ ﻣﻮﻃﻦ ﺍﻹﻧﺴﺎﻥ ﻭﻣﺴﺘﻘﺮﻩ‪ -‬ﲟﺰﺍﻳﺎ ﻭﺧﺼﺎﺋﺺ‬ ‫‪-٥‬‬ ‫ﻟﻴﺴﺖ ﰲ ﻏﲑﻫﺎ ﻣﻦ ﺍﻷﺟﺮﺍﻡ ﻭﺍﻟﻜﻮﺍﻛﺐ ﻭﺍﻟﻨﺠﻮﻡ‪ ،‬ﲤﺎﻣﺎﹰ ﻛﻤﺎ ﺍﺧﺘﺺ‬ ‫ﺳﺎﻛﻨﻬﺎ ﲞﺼﺎﺋﺺ ﻟﻴﺴﺖ ﻟﻐﲑﻩ ﻣﻦ ﺍﳌﺨﻠﻮﻗﺎﺕ ﻭﻗﺪ ﺗﺄﻛﺪ ﻟﺪﻯ ﻋﻠﻤﺎﺀ‬ ‫ﺍﻟﻄﺒﻴﻌﺔ ﺃﻥ ﻛﻞ ﺷﻲﺀ ﰲ ﺍﻷﺭﺽ ﻭﺍﻷﺟﺮﺍﻡ ﺍﻟﺴﻤﺎﻭﻳﺔ ﻭﺍ‪‬ﺮﺍﺕ ﻧﻌﻤـﺔ‬ ‫ﻟﻺﻧﺴﺎﻥ ﺑﻮﺟﻪ ﺃﻭ ﺑﺂﺧﺮ‪.‬ﻭﻳﻨﻘﻠﻨﺎ ﻫﺬﺍ ﺇﱃ ﻣﻈﻬﺮ ﺁﺧﺮ ﻣـﻦ ﻣﻈـﺎﻫﺮ‬ ‫ﺍﻟﺘﻜﺮﱘ ﺍﻹﳍﻲ ﻭﻫﻮ ﺍﻟﺘﻤﻜﲔ‪.‬‬ ‫ﺍﻟﺘﻤﻜﲔ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ :‬ﻭﻟﻘﺪ ﻣﻜﻨﺎﻛﻢ ﰲ ﺍﻷﺭﺽ ﻭﺟﻌﻠﻨﺎ ﻟﻜـﻢ ﻓﻴﻬـﺎ‬ ‫‪-٦‬‬ ‫ﻣﻌﺎﻳﺶ ﻗﻠﻴﻼﹰ ﻣﺎ ﺗﺸﻜﺮﻭﻥ‪) ‬ﺍﻷﻋﺮﺍﻑ‪ (١٠ :‬ﻓﻤـﻦ ﺃﺑـﺮﺯ ﻣﻈـﺎﻫﺮ‬ ‫ﺍﻟﺘﺸﺮﻳﻒ ﺍﻹﳍﻲ ﻟﻺﻧﺴﺎﻥ ﻫﺬﺍ ﺍﳌﺨﻠﻮﻕ ﺍﻟﺼﻐﲑ ﺃﻥ ﺳﺨ‪‬ﺮ ﺍﷲ ﺗﻌﺎﱃ ﻟـﻪ‬ ‫ﻛﻞ ﻫﺬﻩ ﺍﻟﻘﻮﻯ ﺍﳌﺎﺩﻳﺔ ﺩﺍﺧﻞ ﺍﻷﺭﺽ ﻭﺧﺎﺭﺟﻬﺎ‪.‬ﻭﻟﻔﻆ "ﺍﻟﺘـﺴﺨﲑ"‬ ‫ﺍﻟﺬﻱ ﻭﺭﺩ ﻣﺮﺍﺭﺍﹰ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻳﻔﻴﺪ ﰲ ﻭﻗﺖ ﻭﺍﺣﺪ ﻣﻌﻨﻴﲔ ﺍﻷﻭﻝ‪:‬‬ ‫ﺍﻟﺘﺬﻟﻴﻞ ﻭﺟﻌﻞﹾ ﺍﻷﺭﺽ ﺗﺴﺘﺠﻴﺐ ﻟﺘﺄﺛﲑ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﺃﳍﻤﻪ ﺍﷲ ﺗﻌـﺎﱃ‬ ‫ﻛﻴﻔﻴﺔ ﺍﻟﺘﺄﺛﲑ ﻓﻴﻬﺎ‪.‬ﻭﺍﻟﺜﺎﱐ‪ :‬ﺍﻟﻨﻔﻊ ﻭﺍﻹﻓﺎﺩﺓ ﻣﻨﻬﺎ‪.‬ﻭ ﻫﺬﺍ ﺍﻟﺘﻤﻜﲔ ﺇﳕـﺎ‬ ‫ﻫﻮ ﻛﻲ ﺗﺘﻢ ﺍﳌﻬﻤﺔ ﺍﻟﱵ ﺧﻠﻖ ﺍﷲ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺃﺟﻠﻬﺎ ﻋﻠﻰ ﺃﰎ ﻭﺟـﻪ‪،‬‬ ‫ﻭﻫﻲ ﺍﻻﺳﺘﺨﻼﻑ ﻭﺍﺳﺘﻌﻤﺎﺭ ﺍﻷﺭﺽ ﻭﻓﻖ ﺍﳌﻨﻬﺞ ﺍﻹﳍﻲ‪.‬‬ ‫‪١٤‬‬ ‫‪PDF created with pdfFactory Pro trial version www.pdffactory.com‬‬  ‫ﺍﻻﺳﺘﺨﻼﻑ‪ :‬ﻓﻘﺪ ﻛﺎﻥ ﺍﻻﺳﺘﺨﻼﻑ ﰲ ﺍﻷﺭﺽ ﻭﺍﺳـﺘﻌﻤﺎﺭﻫﺎ ﻭﻓـﻖ‬ ‫‪-٧‬‬ ‫ﺍﳌﻨﻬﺞ ﺍﻹﳍﻲ ﻭﲝﺪﻭﺩ ﺍﻻﻧﻀﺒﺎﻁ ﻭﻓﻘﻪ ﺍﻟﻐﺎﻳﺔ ﺍﻟﱵ ﺧﻠﻖ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﻜﻮﻥ‬ ‫ﻭﺍﻹﻧﺴﺎﻥ ﻣﻌﺎﹰ ﻣﻦ ﺃﺟﻠﻬﺎ‪ ،‬ﻣﻬﻤﺔ ﺗﺘﻌﺎﻗﺐ ﺍﻷﺟﻴﺎﻝ ﻋﻠﻰ ﺍﻟﻘﻴﺎﻡ ‪‬ﺎ‪ ،‬ﻛﻤﺎ‬ ‫ﻗﺎﻝ ﺗﻌﺎﱃ‪ :‬ﺇﱐ ﺟﺎﻋﻞ ﰲ ﺍﻷﺭﺽ ﺧﻠﻴﻔﺔ‪) ‬ﺍﻟﺒﻘﺮﺓ‪ (٣٠ :‬ﺃﻱ ﻗﻮﻣـﺎﹰ‬ ‫ﳜﻠﻒ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎﹰ ﺟﻴﻼﹰ ﺑﻌﺪ ﺟﻴﻞ‪.‬ﻭﻟﺘﺤﻘﻴﻖ ﻫﺬﻩ ﺍﳌﻬﻤـﺔ ﻋﻠـﻰ‬ ‫ﻭﺟﻬﻬﺎ ﺍﻷﻛﻤﻞ ﺧﻠﻖ ﺍﷲ ﺗﻌﺎﱃ ﻟﻺﻧﺴﺎﻥ ﻋﻘﻼﹰ‪ ،‬ﻭﺃﺭﺳﻞ ﺭﺳﻼﹰ‪ ،‬ﻭﺃﻧﺰﻝ‬ ‫ﻛﺘﺒﺎﹰ‪ ،‬ﻭﺷﺮﺍﺋﻊ ﻟﺘﻨﺘﻈﻢ ﺣﻴﺎﺓ ﺍﻹﻧﺴﺎﻥ ﻭﻓﻘﺎﹰ ﳍﺎ‪.‬ﻭﻫﺬﻩ ﻛﻠﻬﺎ ﻣﻦ ﻣﻈﺎﻫﺮ‬ ‫ﺍﻟﺘﻜﺮﱘ ﺍﻟﻌﺎﻡ‪.‬‬ ‫ﺗﻌﻠﻴﻢ ﺍﷲ ﺗﻌﺎﱃ ﺁﺩﻡ ﺍﻷﲰﺎﺀ ﻛﻠﻬﺎ‪ ،‬ﺃﻱ ﺃﲰﺎﺀ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﻭﻓﻀﻠﻪ ﺳـﺒﺤﺎﻧﻪ‬ ‫‪-٨‬‬ ‫ﻭﺗﻌﺎﱃ ﻋﻠﻰ ﺍﳌﻼﺋﻜﺔ ‪‬ﺬﺍ ﺍﳋﺼﻮﺹ‪.‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ :‬ﻭﻋﻠﻢ ﺁﺩﻡ ﺍﻷﲰـﺎﺀ‬ ‫ﻛﻠﻬﺎ ﰒ ﻋﺮﺿﻬﻢ ﻋﻠﻰ ﺍﳌﻼﺋﻜﺔ ﻓﻘﺎﻝ ﺃﻧﺒﺆﱐ ﺑﺄﲰﺎﺀ ﻫـﺆﻻﺀ ﺇﻥ ﻛﻨـﺘﻢ‬ ‫ﺻﺎﺩﻗﲔ‪.‬ﻗﺎﻟﻮﺍ ﺳﺒﺤﺎﻧﻚ ﻻﻋﻠﻢ ﻟﻨﺎ ﺇﻻ ﻣﺎ ﻋﻠﻤﺘﻨﺎ ﺇﻧﻚ ﺃﻧـﺖ ﺍﻟﻌﻠـﻴﻢ‬ ‫ﺍﳊﻜﻴﻢ‪ ،‬ﻗﺎﻝ ﻳﺎ ﺁﺩﻡ ﺃﻧﺒﺌﻬﻢ ﺑﺄﲰﺎﺋﻬﻢ ﻓﻠﻤﺎ ﺃﻧﺒﺄﻫﻢ ﺑﺄﲰﺎﺋﻬﻢ ﻗﺎﻝ ﺃﱂ ﺃﻗﻞ‬ ‫ﻟﻜﻢ ﺇﱐ ﺃﻋﻠﻢ ﻏﻴﺐ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﻭﺃﻋﻠﻢ ﻣﺎ ﺗﺒﺪﻭﻥ ﻭﻣﺎ ﻛﻨـﺘﻢ‬ ‫ﺗﻜﺘﻤﻮﻥ‪) ‬ﺍﻟﺒﻘﺮﺓ‪.(٣٣-٣١ :‬‬ ‫ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪" :‬ﻫﻲ ﻫﺬﻩ ﺍﻷﲰﺎﺀ ﺍﻟﱵ ﻳﺘﻌﺎﺭﻑ ‪‬ﺎ‬ ‫ﺍﻟﻨﺎﺱ ﻣﻦ ﺇﻧﺴﺎﻥ ﻭﺩﺍﺑﺔ ﻭﺃﺭﺽ ﻭﲝﺮ ﻭﺳﻬﻞ ﻭﺟﺒﻞ ﻭﲪﺎﺭ ﻭﺃﺷﺒﺎﻩ ﺫﻟﻚ")‪.(1‬‬ ‫ﻟﻘﺪ ﻭﻫﺐ ﺍﷲ ﺗﻌﺎﱃ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻌﻠﻢ ﻟﻴﺴﺘﻄﻴﻊ ﺑـﻪ ﺍﻟﻨﻈـﺮ ﰲ ﺍﻷﺷـﻴﺎﺀ‬ ‫ﻭﺍﻟﺘﺼﺮﻑ ﻋﻠﻰ ﻫﻮﺍﻩ ﻓﻌﻠﹼﻤﻪ ﺃﲰﺎﺀ ﺍﻷﺷﻴﺎﺀ ﻛﻠﻬﺎ‪".‬ﻭﺍﻷﲰﺎﺀ ﻫـﻲ ﺍﻟﻌﺒـﺎﺭﺍﺕ‬ ‫ﺍﳌﻮﺿﺤﺔ ﻷﲰﺎ ﺍﳌﺴﻤﻴﺎﺕ ﻋﻠﻰ ﻣﺎ ﻗﺎﻝ ﺑﻪ ﺃﻛﺜﺮ ﺍﻟﻌﻠﻤﺎﺀ ﻭﻗﺪ ﺃﻛﺪ ﺍﷲ ﻋﻠـﻢ ﺁﺩﻡ‬ ‫ﺗﺄﻛﻴﺪﺍﹰ ﻋﺎﻣﺎﹰ ﰲ ﻗﻮﻟﻪ‪ :‬ﺍﻷﲰﺎﺀ ﻛﻠﻬﺎ‪ ‬ﻭﻛﻞ ﺗﻔﻴﺪ ﺍﻟﻌﻤﻮﻡ ﻛﻤﺎ ﺗﻔﻴﺪ ﻣﺰﻳﺔ ﺍﻟﻌﻠﻢ‪،‬‬ ‫ﺍﺒﻥ ﻜﺜﻴﺭ‪ ،‬ﺒﺩﺍﻴﺔ ﺍﻟﺨﻠﻕ‪ ،‬ﺹ ‪.١٥٧‬‬ ‫)‪(1‬‬ ‫‪١٥‬‬ ‫‪PDF created with pdfFactory Pro trial version www.pdffactory.com‬‬  ‫ﻭﺃﻧﻪ ﺷﺮﻁ ﰲ ﺍﳋﻼﻓﺔ‪ ،‬ﻭﺃﻥ ﺁﺩﻡ ﻣﻔﻀﻞ ﻋﻠﻰ ﺍﳌﻼﺋﻜﺔ‪ ،‬ﻭﻟﺬﻟﻚ ﻗـﺎﻝ ﺑﻌـﺾ‬ ‫ﺍﻟﻌﻠﻤﺎﺀ‪ :‬ﳌﺎ ﺃﺭﺍﺩ ﺍﷲ ﺇﻇﻬﺎﺭ ﻓﻀﻞ ﺁﺩﻡ ﻋﻠﻰ ﺍﳌﻼﺋﻜﺔ ﱂ ﻳﻈﻬﺮﻩ ﺇﻻ ﺑﺎﻟﻌﻠﻢ‪ ،‬ﻓﻠـﻮ‬ ‫ﻛﺎﻥ ﺷﻲﺀ ﺃﺷﺮﻑ ﻣﻦ ﺍﻟﻌﻠﻢ ﻛﺎﻥ ﺇﻇﻬﺎﺭ ﻓﻀﻠﻪ ﺑﺬﻟﻚ ﺍﻟﺸﻲﺀ ﻻ ﺑﺎﻟﻌﻠﻢ‪ ،‬ﻭﻣـﻦ‬ ‫ﰒ ﺃﻣﺮ ﺍﷲ ﺍﳌﻼﺋﻜﺔ ﺑﺎﻟﺴﺠﻮﺩ ﻵﺩﻡ ﻷﺟﻞ ﻓﻀﻴﻠﺔ ﺍﻟﻌﻠﻢ")‪.(1‬‬ ‫‪ -٩‬ﻭﻣﻦ ﺃﻋﻈﻢ ﻣﻈﺎﻫﺮ ﺗﻜﺮﱘ ﺍﷲ ﻟﻠﺠﻨﺲ ﺍﻟﺒﺸﺮﻱ‪ ،‬ﺑـﻞ ﺃﻋﻈﻤﻬـﺎ ﻋﻠـﻰ‬ ‫ﺍﻹﻃﻼﻕ ﺇﻛﺮﺍﻡ ﺍﻻﻧﺴﺎﻥ ﺑﻜﻠﻤﺎﺕ ﺍﷲ ﺍﻟﺸﺮﻋﻴﺔ ﻋﱪ ﺇﺭﺳﺎﻝ ﺍﻟﺮﺳﻞ ﻭﺇﻧﺰﺍﻝ‬ ‫ﺍﻟﺸﺮﺍﺋﻊ ﺗﺒﲔ ﳍﻢ ﻃﺮﻳﻖ ﺍﻟﺴﻌﺎﺩﺓ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪ ،‬ﻭﺗﺒﲔ ﳍﻢ ﺃﺳـﺒﺎﺏ‬ ‫ﺍﻟﻨﺠﺎﺡ ﰲ ﻣﻬﻤﺔ ﺍﻻﺳﺘﺨﻼﻑ ﻭﺍﻻﺳﺘﻌﻤﺎﺭ‪.‬ﻭﻗـﺪ ﻛﺎﻧـﺖ ﺍﻟـﺸﺮﻳﻌﺔ‬ ‫ﺍﻹﺳﻼﻣﻴﺔ ﺑﺼﻴﻐﺘﻬﺎ ﺍﻟﻨﻬﺎﺋﻴﺔ ﺍﳋﺎﲤﺔ ﺃﻋﻈﻢ ﻫﺬﻩ ﺍﻟﺸﺮﺍﺋﻊ‪.‬ﻓﺒﻬﺎ ﻭﲟﺎ ﻗﺒﻠﻬﺎ‬ ‫ﻣﻦ ﺍﻟﺸﺮﺍﺋﻊ ﺍﻟﺴﻤﺎﻭﻳﺔ ﺍﺗﻀﺤﺖ ﺍﳊﻘﻮﻕ ﻭﺑ‪‬ﻴﻨﺖ ﻭﻓﹸـﺼﻠﺖ‪.‬ﻭﻛﺎﻧـﺖ‬ ‫ﺃﻋﻈﻢ ﻏﺎﻳﺎﺕ ﺍﻟﻮﺣﻲ ﺗﻮﺣﻴﺪ ﺍﳋﺎﻟﻖ ﻭﺍﻟﻌﺪﻝ ﺑﲔ ﺍﳋﻠﻖ‪.‬ﻭﰲ ﺣﲔ ﻛـﺎﻥ‬ ‫ﻣﺼﺪﺭ ﺍﻟﺘﺸﺮﻳﻊ ﻭﻣﺼﺪﺭ ﺣﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﳌﻨﻈﻮﺭ ﻏـﲑ ﺍﻻﺳـﻼﻣﻲ‬ ‫ﻭﺍﻟﻔﻠﺴﻔﺎﺕ ﺍﻟﻮﺿﻌﻴﺔ ﺇﺭﺍﺩﺓ ﺑﺸﺮﻳﺔ ﻓﻘﺪ ﻛﺎﻥ ﰲ ﺍﻹﺳﻼﻡ ﻭﺣﻴﺎﹰ ﻻﻳﺄﺗﻴـﻪ‬ ‫ﺍﻟﺒﺎﻃﻞ ﺃﻭ ﺍﻟﻈﻠﻢ ﻣﻦ ﺑﲔ ﻳﺪﻳﻪ ﻭﻻ ﻣﻦ ﺧﻠﻔﻪ‪ ،‬ﻓﻜﺎﻥ ﺃﻋﻈﻢ ﺗﻜﺮﱘ ﺇﳍـﻲ‬ ‫ﻟﻺﻧﺴﺎﻥ ﺃﻥ ﺣﺎﻝ ﺑﻴﻨﻪ ﻭﺑﲔ ﺃﻥ ﻳ‪‬ﺸﺮﻉ ﻟﻪ ﺇﻧﺴﺎﻥ ﻣﺜﻠﻪ‪.‬‬ ‫ﻭﻫﻜﺬﺍ ﺍﻧﺴﺠﻤﺖ ﻭﺍﻟﺘﻘﺖ ﻛﻠﻤﺎﺕ ﺍﷲ ﺍﻟﻜﻮﻧﻴﺔ ﻣﻊ ﻛﻠﻤﺎﺗﻪ ﺍﻟﺸﺮﻋﻴﺔ ﰲ‬ ‫ﺗﻜﺮﱘ ﺍﻹﻧﺴﺎﻥ‪.‬ﻓﻜﻤﺎ ﺳﺨﺮ ﺍﷲ ﺗﻌﺎﱃ ﻟﻪ ﺍﻟﻜﻮﻥ ﻭﺧﻠﻘﻪ ﰲ ﺃﺣـﺴﻦ ﺗﻘـﻮﱘ‬ ‫ﻭﺳﻮ‪‬ﺍﻩ ﻭﻓﻘﺎﹰ ﻟﻜﻠﻤﺎﺗﻪ ﺍﻟﻜﻮﻧﻴﺔ‪ ،‬ﻓﺈﻧﻪ ﺃﻛﺮﻣﻪ ﺑﺈﻧﺰﺍﻝ ﺍﻟﺸﺮﺍﺋﻊ ﻭﺑﻴﺎﻥ ﺍﳊﻘﻮﻕ ﻭﻓﻘﺎﹰ‬ ‫ﻟﻜﻠﻤﺎﺗﻪ ﺍﻟﺸﺮﻋﻴﺔ‪.‬ﻭﻛﻤﺎ ﺃﻥ ﻛﺮﺍﻣﺔ ﺍﻹﻧﺴﺎﻥ ﻭﺣﻘﻮﻗﻪ ﻻﻳﻨﻔﺼﻼﻥ‪ ،‬ﻓﺈﻥ ﻛﺮﺍﻣﺘﻪ‬ ‫ﻭﺍﻟﻘﺎﻧﻮﻥ ﺍﻟﺬﻱ ﳛﻜﻢ ﺣﻴﺎﺗﻪ ﻭﺗﺼﺮﻓﺎﺗﻪ ﻻﻳﻨﻔﺼﻼﻥ ﺃﻳﻀﺎﹰ‪.‬ﻓﻜﺮﺍﻣـﺔ ﺍﻹﻧـﺴﺎﻥ‬ ‫ﻭﺣﻘﻮﻗﻪ ﻣﺮﺗﺒﻄﺎﻥ ﺍﺭﺗﺒﺎﻃﺎﹰ ﻋﻀﻮﻳﺎﹰ ﺑﺎﻟﺘﺰﺍﻡ ﺍﻷﻓﺮﺍﺩ ﻭﺍﻷﻣﻢ ﺑﺸﺮﻉ ﺍﷲ ﻭﺇﻗﺎﻣﺘﻪ ﰲ‬ ‫ﺍﻷﺭﺽ‪.‬ﻓﻬﺬﺍ ﺍﻟﺸﺮﻉ ﻫﻮ ﺍﻟﺬﻱ ﺣﺮ‪‬ﻡ ﻛﻞ ﻣﻈﺎﻫﺮ ﺍﻟﻔﺼﻞ ﻭﺍﻟﺘﻤﻴﻴﺰ ﺍﻟﻌﻨـﺼﺮﻱ‬ ‫ﻓﺘﺢ ﺍﻟﺒﻴﺎﻥ ﻓﻲ ﻤﻘﺎﺼﺩ ﺍﻟﻘﺭﺁﻥ‪.١٠٦/١ :‬‬ ‫)‪(1‬‬ ‫‪١٦‬‬ ‫‪PDF created with pdfFactory Pro trial version www.pdffactory.com‬‬  ‫ﻭﺍﻟﻌﺼﺒﻴﺔ ﻭﺍﻹﻗﻠﻴﻤﻴﺔ ﻭﺍﻟﻘﻮﻣﻴﺔ‪.‬ﻭﻫﺬﺍ ﺍﻟﺸﺮﻉ ﻫﻮ ﺍﻟﺬﻱ ﻣﻨﻊ ﺍﻟـﺸﺘﻢ ﻭﺍﻟﺘﻌـﻴﲑ‬ ‫ﻭﺍﻟﺴﺨﺮﻳﺔ ﻭﺍﻻﺳﺘﻬﺰﺍﺀ ﻭﺍﻟﺘﻨﺎﺑﺰ ﺑﺎﻷﻟﻘﺎﺏ ﺣﻔﻈﺎﹰ ﻟﻠﻜﺮﺍﻣﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ‬ ‫ﺣﻔﻆ ﺣﻖ ﺍﳊﻴﺎﺓ ﻭﺍﳌﻠﻜﻴﺔ ﻭﻏﲑﳘﺎ‪ ،‬ﻭﺳﺎﻭﻯ ﺑﲔ ﺍﻟﻔﻘﺮﺍﺀ ﻭﺍﻷﻏﻨﻴﺎﺀ‪ ،‬ﻭﱂ ﳚﻌـﻞ‬ ‫ﺍﻋﺘﻨﺎﻕ ﺍﻹﺳﻼﻡ ﺳﺒﺒﺎﹰ ﳊﺮﻣﺎﻥ ﻏﲑ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺣﻘﻮﻗﻬﻢ‪.‬ﻭﻫﻮ ﺍﻟﺬﻱ ﺣﺮ‪‬ﻡ ﻛﻞ‬ ‫ﻋﻤﻞ ﻳ‪‬ﻬﲔ ﺍﻹﻧﺴﺎﻥ ﻭﻳ‪‬ﺤﻂ ﻣﻦ ﻛﺮﺍﻣﺘﻪ ﻛﺎﻟﻌﻤﻞ ﺑﺎﻟﺪﻋﺎﺭﺓ ﻭﺍﻟﺘﺼﻮﻳﺮ ﺍﳉﻨـﺴﻲ‬ ‫ﺍﻹﺑﺎﺣﻲ‪.‬ﻭﻫﺬﺍ ﻟﻴﺲ ﺳﻮﻯ ﻏﻴﺾ ﻣﻦ ﻓﻴﺾ ﻣﻦ ﺍﻷﻣﺜﻠﺔ ﺍﻟﱵ ﺗ‪‬ـﺒﲔ ﺍﻟﻌﻼﻗـﺔ‬ ‫ﺍﻟﻮﺛﻴﻘﺔ ﺑﲔ ﺍﻟﻜﺮﺍﻣﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﺣﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺟﻬﺔ‪ ،‬ﻭﺑﲔ ﻃﺒﻴﻌﺔ ﺍﻟﻘﺎﻧﻮﻥ‬ ‫ﻭﺍﻟﺸﺮﻳﻌﺔ ﺍﻟﱵ ﲢﻜﻢ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ‪.‬ﺃﻫﻲ ﺷﺮﻳﻌﺔ ﲰﺎﻭﻳـﺔ ﻛﺎﻣﻠـﺔ‬ ‫ﻣﻨﺼﻔﺔ ﺃﻡ ﺷﺮﻳﻌﺔ ﻭﺿﻌﻴﺔ ﻧﺎﻗﺼﺔ ﻣ‪‬ﺠﺤﻔﺔ‪.‬‬ ‫‪ -١٠‬ﻭﻣﻦ ﻣﻈﺎﻫﺮ ﺍﻟﺘﻜﺮﱘ ﺍﻟﻌﺎﻡ ﻟﻠﺠﻨﺲ ﺍﻟﺒﺸﺮﻱ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﱂ ﻳ‪‬ﺠﱪ ﺃﺣﺪﹰﺍ‬ ‫ﻣﻦ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﻃﺎﻋﺘﻪ‪ ،‬ﻭﱂ ﳚﻌﻠﻬﻢ ﻣﺴﲑﻳﻦ ﰲ ﺫﻟﻚ‪ ،‬ﺑﻞ ﺧﻴ‪‬ﺮﻫﻢ ﺑـﲔ‬ ‫ﺍﻟﻄﺎﻋﺎﺕ ﻭﺍﳌﻌﺎﺻﻲ‪ ،‬ﻭﻳ‪‬ﻌﺪ ﻫﺬﺍ ﻧﻮﻋﺎﹰ ﻣﻦ ﺍﻟﺘﻜﺮﱘ ﻟﻺﺭﺍﺩﺓ ﺍﻹﻧـﺴﺎﻧﻴﺔ‪.‬‬ ‫ﻭﺍﻟﺘﺨﻴﲑ ﺑﲔ ﺍﻟﻄﺎﻋﺔ ﻭﺍﳌﻌﺼﻴﺔ ﲣﻴﲑ ﻳﺘﺮﺗﺐ ﻋﻠﻴﻪ ﻣﺴﺆﻭﻟﻴﺎﺕ‪.‬ﻭﻫـﺬﺍ‬ ‫ﻣﻈﻬﺮ ﺁﺧﺮ ﻣﻦ ﻣﻈﺎﻫﺮ ﺍﻟﺘﻜﺮﱘ ﻓﻤﻦ ﻳ‪‬ﺨﻴ‪‬ﺮ ﻟﻴﺲ ﻛﻤﻦ ﻻﻳ‪‬ﺨﻴ‪‬ﺮ‪ ،‬ﻭﻣـﻦ‬ ‫ﻳ‪‬ﻜﻠﹼﻒ ﲟﺴﺆﻭﻟﻴﺎﺕ ﻻﻳﺴﺘﻮﻱ ﻫﻮ ﻭﻣﻦ ﻻﻳ‪‬ﻜﻠﹶّﻒ ﲟﺴﺆﻭﻟﻴﺔ‪.‬‬ ‫‪ -١١‬ﻭﻣﻦ ﻣﻈﺎﻫﺮ ﺗﻜﺮﱘ ﺍﻟﻨﺎﺱ ﻋﺎﻣﺔ ﺩﻋﻮﺓ ﺍﷲ ﺗﻌـﺎﱃ ﻋﺒـﺎﺩﻩ ﻟﺘﻮﺣﻴـﺪﻩ‪،‬‬ ‫ﻭﺍﻟﺘﺄﻛﻴﺪ ﻋﻠﻰ ﺍﳌﺴﺆﻭﻟﻴﺔ ﺍﳌﺒﺎﺷﺮﺓ ﺑﲔ ﺍﻟﻌﺒﺪ ﻭﺭﺑﻪ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧـﺮﺓ‪.‬‬ ‫ﻓﻔﻲ ﺍﻟﺪﻧﻴﺎ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻐﺎﻳﺔ ﻣﻦ ﻭﺟﻮﺩ ﺍﻹﻧﺴﺎﻥ ﻭﳏﻴﺎﻩ ﻭﳑﺎﺗﻪ ﻫﻲ‬ ‫ﺍﻟﻐﺎﻳﺔ ﺍﻟﱵ ﺧﻠﻖ ﺍﻟﻜﻮﻥ ﻛﻠﻪ ﻭﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ ﻣﻦ ﺃﺟﻠﻬﺎ‪ ،‬ﻭﻫﻲ ﺍﻟﺘﻮﺣﻴـﺪ‬ ‫ﻭﺍﻟﻄﺎﻋﺔ‪ ،‬ﻭﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻘﺼﺪ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﻛﻠﻬﺎ ﺭﺿـﺎ ﺍﷲ ﺳـﺒﺤﺎﻧﻪ‬ ‫ﻭﺣﺪﻩ‪ ،‬ﻭﺃﻥ ﺗﻜﻮﻥ ﺍﻷﻋﻤﺎﻝ ﻛﻠﻬﺎ ﻭﻓﻖ ﻣﻨﻬﺞ ﺍﷲ ﻭﺣﺪﻩ‪.‬ﻭﰲ ﺍﻵﺧﺮﺓ‬ ‫ﻓﺈﻥ ﻣﺎﻟﻚ ﻳﻮﻡ ﺍﻟﺪﻳﻦ ﻫﻮ ﺍﷲ ﻭﺣﺪﻩ ‪‬ﺇﻥ ﻛـﻞ ﻣـﻦ ﰲ ﺍﻟـﺴﻤﻮﺍﺕ‬ ‫‪١٧‬‬ ‫‪PDF created with pdfFactory Pro trial version www.pdffactory.com‬‬  ‫ﻭﺍﻷﺭﺽ ﺇﻻ ﺁﰐ ﺍﻟﺮﲪﻦ ﻋﺒﺪﺍﹰ‪.‬ﻟﻘﺪ ﺃﺣﺼﺎﻫﻢ ﻭﻋﺪ‪‬ﻫﻢ ﻋﺪﺍﹰ‪ ،‬ﻭﻛﻠـﻬﻢ‬ ‫ﺁﺗﻴﺔ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻓﺮﺩﺍﹰ‪) ‬ﻣﺮﱘ‪.(٩٥-٩٣ :‬‬ ‫ﻭﰲ ﺍﻟﺘﺄﻛﻴﺪ ﻋﻠﻰ ﺃﻥ ﺗﻌﺎﻣﻞ ﺍﻹﻧﺴﺎﻥ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﻣﺒﺎﺷﺮﺓ ﻣـﻊ ﺍﷲ‬ ‫ﻭﺣﺪﻩ ﻗﺼﺪﺍﹰ ﻭﻋﻤﻼﹰ ﺑﺎﳌﻨﻬﺞ ﺍﻹﳍﻲ ﺃﳝﺎ ﺗﻜﺮﱘ ﻟﻺﻧﺴﺎﻥ‪.‬ﻓﻘﺪ ﻛﺮ‪‬ﻡ ﺍﷲ ﺗﻌـﺎﱃ‬ ‫ﺍﻹﻧﺴﺎﻥ ﺑﺄﻥ ﺟﻌﻞ ﻧﻔﺴﻪ ﺳﺒﺤﺎﻧﻪ ﻣﻦ ﻳﻨﺒﻐﻲ ﻟﻺﻧﺴﺎﻥ ﺃﻥ ﻳ‪‬ﺘﻌﺎﻣﻞ ﻣﻌﻪ‪ ،‬ﻭﱂ ﳚﻌﻞ‬ ‫ﺍﻟﻨﺎﺱ ﻭﺍﳌﺨﻠﻮﻗﺎﺕ ﺍﻷﺧﺮﻯ ﺳﻮﻯ ﳏﻞ ﻟﻠﺘﻌﺎﻣﻞ ﺑﲔ ﺍﻟﻌﺒﺪ ﻭﺭﺑـﻪ‪ ،‬ﻻﻃﺮﻓـﺎﹰ ﰲ‬ ‫ﺫﻟﻚ ﺍﻟﺘﻌﺎﻣﻞ‪ ،‬ﻭﺃﻱ ﺭﻗﻲ ﲟﺴﺘﻮﻯ ﺍﻹﻧﺴﺎﻥ ﺃﻋﻈﻢ ﻣﻦ ﺫﻟﻚ‪.‬‬ ‫ﻭﳍﺬﺍ ﻣﻦ ﺍﳊﺴﻨﺎﺕ ﻭﺍﻹﳚﺎﺑﻴﺎﺕ ﻣﺎ ﻻﻳﻌﻠﻢ ﺑﻪ ﺇﻻ ﺍﷲ ﻭﺣﺪﻩ‪.‬ﻓﺄﻱ ﺧﲑ‬ ‫ﻟﻠﺒﺸﺮﻳﺔ ﺃﻋﻈﻢ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﺍﳊﻖ ﺳﺒﺤﺎﻧﻪ ﻫﻮ ﺍﻟﻐﺎﻳﺔ ﻣﻦ ﻛﻞ ﻋﻤﻞ ﺑـﺸﺮﻱ!!‬ ‫ﻭﺃﻱ ﻧﻔﻊ ﺃﻋﻢ ﻟﻠﻨﺎﺱ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﻛﺘﺎﺑﻪ ﺍﳌﱰﱠﻝ ﺍﻟﻜﺎﻣﻞ ﺍﳌﻜﻤ‪‬ﻞ ﺍﻟﺬﻱ ﻳﻔـﻴﺾ‬ ‫ﻋﺪﻻﹰ ﻭﺇﺣﺴﺎﻧﺎﹰ ﻭﺧﲑﺍﹰ ﻫﻮ ﺍﳊﺎﻛﻢ ﻷﻓﻌﺎﻝ ﺍﻟﻌﺒﺎﺩ ﻭﺗﺼﺮﻓﺎ‪‬ﻢ ﳓﻮ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎﹰ‪.‬‬ ‫ﻭﻟﺌﻦ ﺃﺭﺍﺩ ﺍﻟﺒﺎﺣﺚ ﺃﻥ ﻳﻨﺼﻒ ﰲ ﺷﺮﺡ ﺇﱃ ﻣﻈﺎﻫﺮ ﺗﻜﺮﱘ ﺍﷲ ﻟﻺﻧﺴﺎﻥ‬ ‫ﰲ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ﺍﳌﱰﻝ ﻋﻠﻰ ﳏﻤﺪ‪ ‬ﻻﺣﺘﺎﺝ ﺇﱃ ﳎﻠﺪﺍﺕ‪.‬ﻭﺳﻴﻈﻬﺮ ﻟﻨﺎ ﻛﺜﲑ‬ ‫ﻣﻦ ﺫﻟﻚ ﻋﻨﺪ ﲝﺚ ﺣﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﻹﺳﻼﻡ‪.‬‬ ‫ﺣﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﺑﲔ ﺍﻟﺘﻜﺮﱘ ﺍﻟﻌﺎﻡ ﻭﺍﻟﺘﻜﺮﱘ ﺍﳋﺎﺹ‪:‬‬ ‫ﻭﺍﳌﺮﺍﺩ ﺑﺎﻟﺘﻜﺮﱘ ﺍﳋﺎﺹ ﺗﻜﺮﱘ ﺍﷲ ﻟﻌﺒﺎﺩﻩ ﺍﳌﺆﻣﻨﲔ‪.‬ﻭﻗﺪ ﲨﻊ ﺍﷲ ﺗﻌﺎﱃ‬ ‫ﺑﲔ ﺍﻟﺘﻜﺮﳝﲔ ﺍﻟﻌﺎﻡ ﻭﺍﳋﺎﺹ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﻟﻘﺪ ﺧﻠﻘﻨﺎ ﺍﻹﻧﺴﺎﻥ ﰲ ﺃﺣﺴﻦ ﺗﻘﻮﱘ‬ ‫ﰒ ﺭﺩﺩﻧﺎﻩ ﺃﺳﻔﻞ ﺳﺎﻓﻠﲔ ﺇﻻ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻭﻋﻤﻠﻮﺍ ﺍﻟﺼﺎﳊﺎﺕ ﻓﻠﻬﻢ ﺃﺟـﺮ ﻏـﲑ‬ ‫ﳑﻨﻮﻥ‪) ‬ﺍﻟﺘﲔ‪.(٥-٤ :‬ﻭﺍﻟﺘﻜﺮﱘ ﺍﻟﻌﺎﻡ ﻫﻮ ﻋﻄﺎﺀ ﺍﻟﺮﺑﻮﺑﻴﺔ ﰲ ﻫـﺬﻩ ﺍﻟـﺪﻧﻴﺎ‪،‬‬ ‫ﻭﺍﻟﺘﻜﺮﱘ ﺍﳋﺎﺹ ﻫﻮ ﻋﻄﺎﺀ ﺍﻷﻟﻮﻫﻴﺔ ﻟﻌﺒﺎﺩﻩ ﺍﳌﺘﻘﲔ ﰲ ﺍﻵﺧﺮﺓ‪.‬ﻭﺍﻟﺘﻜﺮﱘ ﺍﻟﻌـﺎﻡ‬ ‫ﺇﳕﺎ ﻫﻮ ﻟﻠﺒﺸﺮ ﺑﻮﺻﻔﻬﻢ ﺑﺸﺮﺍﹰ‪ ،‬ﺑﻐﺾ ﺍﻟﻨﻈﺮ ﻋﻦ ﺃﻓﻌﺎﳍﻢ‪.‬ﺻﺤﻴﺢ ﺃﻥ ﲦﺔ ﻋﻼﻗﺔ‬ ‫‪١٨‬‬ ‫‪PDF created with pdfFactory Pro trial version www.pdffactory.com‬‬  ‫ﺑﲔ ﺗﻜﺮﱘ ﺍﷲ ﻟﻠﺒﺸﺮ ﻭﺑﲔ ﲢﻤﻴﻠﻬﻢ ﻣﺴﺆﻭﻟﻴﺔ ﺍﻟﻌﺒﺎﺩﺓ ﻭﺍﻟﻘﻴﺎﻡ ﺑﺄﻋﺒﺎﺀ ﺍﻟﺘﻮﺣﻴـﺪ‪.‬‬ ‫ﻟﻜﻦ ﻋﺪﻡ ﻗﻴﺎﻡ ﺃﻛﺜﺮﻫﻢ ﺑﺎﳌﺴﺆﻭﻟﻴﺎﺕ ﺍﳌﻨﺎﻃﺔ ‪‬ﻢ ﻭﺍﻟﱵ ﺧ‪‬ﻠﻘﻮﺍ ﻣﻦ ﺃﺟﻠﻬﺎ ﻟـﻴﺲ‬ ‫ﻣﱪﺭﺍﹰ ﳌﻨﻌﻬﻢ ﺣﻘﻮﻗﻬﻢ‪ ،‬ﻏﲑ ﺃ‪‬ﻢ ﻻﻳﺴﺘﺤﻘﻮﻥ ﺍﻟﺘﻜﺮﱘ ﺍﳋـﺎﺹ ﰲ ﺍﻵﺧـﺮﺓ‪،‬‬ ‫ﻭﺍﻟﺬﻳﻦ ﻳﺴﺘﺤﻘﻮﻧﻪ ﻫﻢ ﻣﻦ ﻳﻘﻮﻣﻮﻥ ﷲ ﺗﻌﺎﱃ ﲝﻘﻪ ﻭﻳﺆﺗﻮﻥ ﺍﻵﺧﺮﻳﻦ ﺣﻘﻮﻗﻬﻢ‪،‬‬ ‫ﺃﻱ ﺃﻫﻞ ﺍﻟﺘﻮﺣﻴﺪ ﺍﻟﺬﻳﻦ ﻳﻘﻴﻤﻮﻥ ﺷﺮﻉ ﺍﷲ ﻭﻳﻠﺘﺰﻣﻮﻥ ﺑﺄﺣﻜﺎﻣﻪ‪.‬ﻓﻤﻦ ﺧﻼﳍـﻢ‬ ‫ﻭﺣﺪﻫﻢ ﻳﺄﺧﺬ ﺍﻵﺧﺮﻭﻥ ﺣﻘﻮﻗﻬﻢ‪.‬‬ ‫ﻭﺍﻟﺘﻜﺮﱘ ﺍﻟﻌﺎﻡ ﻛﻮﱐ ﻣﺮﺗﺒﻂ ﺑﺎﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﺃﻣﺎ ﺍﻟﺘﻜﺮﱘ ﺍﳋﺎﺹ ﻓﻬﻮ ﺷﺮﻋﻲ‬ ‫ﻣﺮﺗﺒﻂ ﺑﺎﻹﺳﻼﻡ‪ ،‬ﻭﻻﻳﺘﻢ ﺇﻻ ﺑﺄﻥ ﻳ‪‬ﻜﺮ‪‬ﻡ ﺍﻹﻧﺴﺎﻥ ﻧﻔﺴﻪ‪ ،‬ﺑﺄﻥ ﻳﻌﺒﺪ ﺍﷲ ﻭﺣـﺪﻩ‪،‬‬ ‫ﻭﻻﳜﻀﻊ ﳌﺨﻠﻮﻕ ﻣﺜﻠﻪ‪.‬ﻭﻟﺬﺍ ﺍﺭﺗﺒﻂ ﺍﻟﺘﻮﺣﻴﺪ ﺑﺈﻧﺴﺎﻧﻴﺔ ﺍﻹﻧﺴﺎﻥ ﻭﺗﻨﺎﺳﺐ ﻣﻌﻬﺎ‬ ‫ﺗﻨﺎﺳﺒﺎﹰ ﻃﺮﺩﻳﺎﹰ‪ ،‬ﻓﻜﻠﻤﺎ ﻛﺎﻥ ﺗﺼﻮﺭ ﺍﻟﺘﻮﺣﻴﺪ ﻟﺪﻯ ﺍﻹﻧﺴﺎﻥ ﺃﴰﻞ ﻭﺗﻔﺎﻋﻠﻪ ﻣﻌـﻪ‬ ‫ﺃﻛﻤﻞ ﻛﻠﻤﺎ ﻛﺎﻧﺖ ﺇﻧﺴﺎﻧﻴﺘﻪ ﺃﲰﻰ ﻭﺃﺭﻗﻰ‪.‬ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﲦﺔ ﻋﻼﻗﺔ ﻭﺍﺿﺤﺔ ﻗﻮﻳﺔ‬ ‫ﺑﲔ ﺍﻟﻜﺮﺍﻣﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻓﺜﻤﺔ ﻋﻼﻗﺔ ﻗﻮﻳﺔ ﺃﺧﺮﻯ ﺑﲔ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺣﻘﻮﻕ‬ ‫ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻓﻜﻠﻤﺎ ﻛﺎﻥ ﺍﻹﻟﺘﺰﺍﻡ ﲝﻘﻮﻕ ﺍﻟﺘﻮﺣﻴﺪ ﺃﻋﻈﻢ ﻛﺎﻥ ﲢﻘﻖ ﺍﻟﻌﺪﻝ ﺃﻭﻛـﺪ‬ ‫ﻣﻦ ﺍﳌﻠﺘﺰﻡ ﺑﻪ ﳓﻮ ﺍﻵﺧﺮﻳﻦ ﻭﻣﻦ ﻟﻪ ‪‬ﻢ ﺻﻠﺔ‪ ،‬ﻭﺍﻟﻌﻜﺲ ﺻﺤﻴﺢ ﻓﻜﻠﻤﺎ ﻛـﺎﻥ‬ ‫ﺍﻟﺸﺮﻙ ﺑﺎﷲ ﺗﻌﺎﱃ ﻛﺎﻥ ﻇﻠﻢ ﺍﻹﻧﺴﺎﻥ ﻟﻨﻔﺴﻪ‪ ،‬ﻭﻇﻠﻤﻪ ﻟﻶﺧﺮﻳﻦ‪ ،‬ﺫﻟﻚ ﺃﻧـﻪ ﺇﺫﺍ‬ ‫ﻛﺎﻥ ﺍﻹﻧﺴﺎﻥ ﻟﻨﻔﺴﻪ ﻇﻠﻮﻣﺎﹰ‪ ،‬ﻓﺈﻧﻪ ﻟﻶﺧﺮﻳﻦ ﺃﻇﻠﻢ‪.‬‬ ‫ﺇﻥ ﻣﻈﺎﻫﺮ ﺍﻟﺘﻜﺮﱘ ﺍﻟﻌﺎﻡ ﺍﻟﱵ ﺫﻛﺮ ﻣﻨﻬﺎ ﺷﻲﺀ ﻳﺴﲑ ﺁﻧﻔﺎﹰ ﻣﻦ ﺇﺳﺠﺎﺩ ﺍﷲ‬ ‫ﺍﳌﻼﺋﻜﺔ ﻵﺩﻡ‪ ،‬ﻭﻣﻦ ﺗﺴﺨﲑ ﺍﻷﺭﺽ‪ ،‬ﻭ ﻣﻦ‪ ،...‬ﻭﻣﻦ ‪...‬ﻫﻲ ﻧِﻌﻢ ﻣﻦ ﺣﻘﻬﺎ‬ ‫ﺃﻥ ﺗ‪‬ﺸﻜﺮ ﺑﺎﻻﻋﺘﺮﺍﻑ ‪‬ﺎ ﻭﺍﻟﻘﻴﺎﻡ ﲟﺎ ﺃﻭﺟﺒﻪ ﺍﷲ ﻣﻦ ﺗﻮﺣﻴﺪﻩ ﻭﻃﺎﻋﺘـﻪ ﻭﺇﻧﻔـﺎﺫ‬ ‫ﺷﺮﻳﻌﺘﻪ ﺍﻟﱵ ﺗﻘﺘﻀﻲ ﺍﻟﻌﺪﻝ ﻭﺇﻳﺼﺎﻝ ﺍﳊﻘﻮﻕ ﻷﺻـﺤﺎ‪‬ﺎ ﻭﺍﻟﻘﻴـﺎﻡ ﺑﺎﻟﻘـﺴﻂ‪،‬‬ ‫ﻭﺑﺬﻟﻚ ﻭﺣﺪﻩ ﻳﺴﺘﺤﻖ ﺍﻟﻌﺒﺪ ﺗﻜﺮﱘ ﺍﷲ ﺍﳋﺎﺹ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪.‬‬ ‫‪١٩‬‬ ‫‪PDF created with pdfFactory Pro trial version www.pdffactory.com‬‬  ‫ﺃﳘﻴﺔ ﺣﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﻹﺳﻼﻡ‬ ‫ﻛﺎﻥ ﺍﷲ ﺗﻌﺎﱃ ﻭﱂ ﻳﻜﻦ ﺷﻲﺀ ﺳﻮﺍﻩ‪.‬ﻛﺎﻥ ﻭﻻﻳﺰﺍﻝ ﻣﺘﺼﻔﺎﹰ ﺑـﺼﻔﺎﺕ‬ ‫ﺍﻟﻜﻤﺎﻝ ﺍﳌﻄﻠﻖ‪.‬ﻛﺎﻥ ﻏﻔﻮﺭﺍﹰ‪ ،‬ﻭﱂ ﻳﻜﻦ ﻫﻨﺎﻙ ﻣﻦ ﻳﻐﻔﺮ ﻟﻪ‪ ،‬ﻭﻛﺎﻥ ﺭﺣﻴﻤﺎﹰ‪ ،‬ﻭﱂ‬ ‫ﻳﻜﻦ ﻫﻨﺎﻙ ﻣﻦ ﻳﺮﲪﻪ‪.‬ﻭﻛﺎﻥ ﻛﺮﳝﺎﹰ ﻭﻋﻔﻮﺍﹰ ﻭﳏﺴﻨﺎﹰ‪ ،‬ﻭﱂ ﻳﻜﻦ ﻫﻨﺎﻙ ﻣﻦ ﺍﳋﻠﻖ‬ ‫ﻣﻦ ﻳﻜﺮﻣﻪ ﻭﻳﻌﻔﻮ ﻋﻨﻪ‪ ،‬ﻭﳛﺴﻦ ﺇﻟﻴﻪ‪.‬ﻭﻟﻜﻤﺎﻟﻪ ﺍﻟﻼﻣﺘﻨﺎﻫﻲ ﻭﺍﻟﻼﳏﺪﻭﺩ ﺃﺣـﺐ‬ ‫ﺳﺒﺤﺎﻧﻪ ﺃﻥ ﻳﺮﻯ ﺁﺛﺎﺭ ﺻﻔﺎﺕ ﻛﻤﺎﻟﻪ‪ ،‬ﻓﺨﻠﻖ ﺍﳉﻦ ﻭﺍﻹﻧﺲ‪ ،‬ﻭﺧﻴ‪‬ـﺮﻫﻢ ﺑـﲔ‬ ‫ﺍﻟﻄﺎﻋﺔ ﻭﺍﳌﻌﺼﻴﺔ ﻟﻴﺴﺄﻟﻮﻩ ﻓﻴﻌﻄﻴﻬﻢ‪ ،‬ﻷﻧﻪ ﳛﺐ ﺃﻥ ﻳ‪‬ﻌﻄﻲ‪ ،‬ﻭﻟﻴﺴﺘﻐﻔﺮﻭﻩ ﻓﻴﻐﻔـﺮ‬ ‫ﳍﻢ‪ ،‬ﻷﻧﻪ ﳛﺐ ﺃﻥ ﻳﻐﻔﺮ ﻭﻫﻜﺬﺍ‪.‬‬ ‫ﻟﻘﺪ ﺧﻠﻖ ﺍﷲ ﺗﻌﺎﱃ ﺍﳉﻦ ﻭﺍﻹﻧﺲ‪ ،‬ﻭﺧﻠﻖ ﳍﻢ ﺍﻟﻜﻮﻥ ﻭﻣﺎ ﻓﻴﻪ‪ ،‬ﻭﺧﻠـﻖ‬ ‫ﳍﻢ ﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ‪.‬ﺃﻣﺎ ﺍﳉﻦ ﻓﻜﺎﻧﻮﺍ ﺧﻠﻘﺎﹰ ﺧﻔﻴﺎﹰ‪ ،‬ﻓﻜﺎﻧﺖ ﺍﻟﺪﻧﻴﺎ ﻭﻣﺎ ﻓﻴﻬﺎ ﻟﻺﻧﺲ‪.‬‬ ‫ﻭﻫﻜﺬﺍ ﺍﲢﺪﺕ ﻏﺎﻳﺘﺎ ﺧﻠﻖ ﺍﳉﻦ ﻭﺍﻹﻧﺲ‪ ،‬ﻭﺧﻠﻖ ﺍﻟﻜﻮﻥ ﻟﻐﺎﻳﺔ ﻭﺍﺣـﺪﺓ ﻫـﻲ‬ ‫ﺗﻮﺣﻴﺪ ﺍﷲ ﻭﻋﺒﺎﺩﺗﻪ ﻭﻃﺎﻋﺘﻪ‪.‬ﻭﻗﺪ ﺍﺭﺗﺒﻄﺖ ﻛﺮﺍﻣﺔ ﺍﻹﻧﺴﺎﻥ ﻭﺣﻘﻮﻗـﻪ ‪‬ـﺬﻩ‬ ‫ﺍﻟﻐﺎﻳﺔ‪ ،‬ﻓﻬﻮ ﳐﻠﻮﻕ ﻟﻐﺎﻳﺔ ﻧﺒﻴﻠﺔ ﻋﻈﻴﻤﺔ ﻭﱂ ﳚﻌﻞ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﻜﻮﻥ ﻟﻪ ﻹﺩﺭﺍﻙ ﻫﺬﻩ‬ ‫ﺍﻟﻐﺎﻳﺔ ﻭﺍﻟﻘﻴﺎﻡ ‪‬ﺬﻩ ﺍﳌﻬﻤﺔ ﻭﺣﺴﺐ‪ ،‬ﺑﻞ ﺟﻌﻞ ﻟﻪ ﺣﻘﻮﻗﺎﹰ ﺗﻌﻴﻨﻪ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺗﺴﻬﻞ ﻟﻪ‬ ‫ﻣﻬﻤﺘﻪ‪.‬ﻓﺎﺭﺗﺒﻄﺖ ﺣﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﺑﻪ ﻣﻨـﺬ ﺧﻠﻘـﻪ‪ ،‬ﻭﺃﻭﳍـﺎ ﺣﺮﻳـﺔ ﺍﻹﺭﺍﺩﺓ‬ ‫ﻭﺍﻻﺧﺘﻴﺎﺭ‪.‬ﻓﻜﺎﻧﺖ ﻫﺬﻩ ﺍﳊﻘﻮﻕ ﻋﻠﻰ ﻋﻼﻗﺔ ﻭﺛﻴﻘﺔ ﻋﻀﻮﻳﺔ ﻣﺘﻴﻨـﺔ ﺑﺎﳌﻬﻤـﺔ‬ ‫ﺍﻟﻌﻈﻤﻰ ﺍﻟﱵ ﺧﻠﻖ ﺍﷲ ﻣﻦ ﺃﺟﻠﻬﺎ ﺍﻟﻜﻮﻥ‪.‬‬ ‫ﻭﻟﺌﻦ ﺻﺪﺭ ﺧﻠﻖ ﺍﻟﻜﻮﻥ ﻭﺍﳉﻦ ﻭﺍﻹﻧﺴﺎﻥ ﻋـﻦ ﻛﻠﻤـﺎﺕ ﺍﷲ ﺗﻌـﺎﱃ‬ ‫ﺍﻟﻜﻮﻧﻴﺔ ﺭﲪﺔ ﻭﻟﻄﻔﺎﹰ ﻭﻛﺮﻣﺎﹰ‪ ،‬ﻓﻘﺪ ﺻﺪﺭ ﻋﻨﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﳍﻤﺎ ﻣﻦ ﻛﻠﻤﺎﺗـﻪ‬ ‫ﺍﻟﺸﺮﻋﻴﺔ ﻣﺎ ﻫﻮ ﺃﻋﻈﻢ ﺭﲪﺔﹰ ﻭﻟﻄﻔﺎﹰ ﻭﻛﺮﻣﺎﹰ‪.‬ﻓﺄﺭﺳﻞ ﺍﻟﺮﺳﻞ ﻭﺃﻧﺰﻝ ﺍﻟﺸﺮﺍﺋﻊ ﺍﻟﱵ‬ ‫ﱂ ﺗﺄﺕ ﻻﺑﺘﻼﺀ ﺍﻟﺜﻘﻠﲔ ﻭﺍﺧﺘﺒﺎﺭﳘﺎ ﻭﺣﺴﺐ‪ ،‬ﺑﻞ ﺟﺎﺀﺕ ﺃﻳﻀﺎﹰ ﻟﺘﻨﻈﻢ ﺍ‪‬ﺘﻤـﻊ‬ ‫ﺍﻹﻧﺴﺎﱐ ﻛﻲ ﻳﺆﺩﻱ ﺭﺳﺎﻟﺘﻪ‪ ،‬ﻭﰲ ﻣﻘﺪﻣﺔ ﺃﻭﻟﻮﻳﺎﺕ ﺫﻟﻚ ﺍﻟﻨﺺ ﻋﻠﻰ ﺍﳊﻘـﻮﻕ‬ ‫ﻭﲪﺎﻳﺘﻬﺎ ﳑﺎ ﻳﺆﺩﻱ ﺇﱃ ﲢﻘﻴﻖ ﺍﳌﺼﺎﱀ‪.‬ﻓﻼ ﺣﻜﻢ ﺷﺮﻋﻲ ﺇﻻ ﻭﻳ‪‬ﺮﺍﺩ ﺑﻪ ﺟﻠـﺐ‬ ‫‪٢٠‬‬ ‫‪PDF created with pdfFactory Pro trial version www.pdffactory.com‬‬  ‫ﻣﻨﻔﻌﺔ ﻟﻺﻧﺴﺎﻥ ﺃﻭ ﺩﻓﻊ ﻣﻔﺴﺪﺓ ﻋﻨﻪ ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺍﻟﻐﺎﻳﺔ ﺍﻷﺳﺎﺱ ﻣﻦ ﺗﺸﺮﻳﻊ ﻛﻞ‬ ‫ﺣﻜﻢ ﻭﻫﻲ ﺍﻻﺑﺘﻼﺀ ﻭﺍﻻﺧﺘﺒﺎﺭ‪.‬‬ ‫ﻭﻟﺌﻦ ﻛﺎﻧﺖ ﺷﺮﻳﻌﺔ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﻜﺎﻣﻠﺔ ﻗﺪ ﺻﺪﺭﺕ ﻋﻦ ﺻﻔﺎﺗﻪ ﺍﻟﻜﺎﻣﻠﺔ‪،‬‬ ‫ﻓﺈﻥ ﺃﻋﻈﻢ ﻣﺎ ﻛﺎﻥ ﰲ ﻫﺬﻩ ﺍﻟﺸﺮﻳﻌﺔ ﺗﻮﺣﻴﺪﻩ ﺳﺒﺤﺎﻧﻪ ﺍﻟﺬﻱ ﺍﻗﺘﻀﻰ ﺇﻗﺎﻣﺔ ﺍﻟﻌﺪﻝ‬ ‫ﰲ ﺍﻷﺭﺽ ﺃﻱ ﺍﻳﺼﺎﻝ ﺍﳊﻘﻮﻕ ﺇﱃ ﻣﺴﺘﺤﻘﻴﻬﺎ ﻭﺃﺻﺤﺎ‪‬ﺎ‪ ،‬ﻓﻜﺎﻥ ﺍﻟﻌﺪﻝ ﻗﻴﻤـﺔ‬ ‫ﻋﻈﻴﻤﺔ ﻣﻦ ﻗﻴﻢ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻣﺒﺪﺃ ﺃﺳﺎﺳﻴﺎﹰ ﻣﻦ ﻣﺒﺎﺩﺋﻪ‪ ،‬ﻓﺠﺎﺀﺕ ﺍﻵﻳﺎﺕ ﺍﻟﻌﺪﻳﺪﺍﺕ‬ ‫ﺗﺆﻛﺪ ﻋﻠﻴﻪ‪.‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ :‬ﻭﺇﺫﺍ ﺣﻜﻤﺘﻢ ﺑﲔ ﺍﻟﻨـﺎﺱ ﺃﻥ ﲢﻜﻤـﻮﺍ ﺑﺎﻟﻌـﺪﻝ‪‬‬ ‫)ﺍﻟﻨﺴﺎﺀ‪ (٥٨ :‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪ :‬ﻭﺇﺫﺍ ﻗﻠﺘﻢ ﻓﺎﻋﺪﻟﻮﺍ‪) ‬ﺍﻷﻧﻌـﺎﻡ‪.(١٥٢ :‬ﻭﻗـﺎﻝ‬ ‫ﺗﻌﺎﱃ‪ :‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻛﻮﻧﻮﺍ ﻗﻮﺍﻣﲔ ﺑﺎﻟﻘﺴﻂ‪) ‬ﺍﻟﻨﺴﺎﺀ‪.(١٣٥ :‬ﻭﻗﺎﻝ‬ ‫ﺗﻌﺎﱃ‪ :‬ﺇﻥ ﺍﷲ ﻳﺄﻣﺮ ﺑﺎﻟﻌﺪﻝ ﻭﺍﻹﺣـﺴﺎﻥ‪) ‬ﺍﻟﻨﺤـﻞ‪ (٩٠ :‬ﻭﻗـﺎﻝ ﺗﻌـﺎﱃ‪:‬‬ ‫‪‬ﻭﻻﳚﺮﻣﻨﻜﻢ ﺷﻨﺂﻥ ﻗﻮﻡ ﻋﻠﻰ ﺃﻻ ﺗﻌﺪﻟﻮﺍ ﺍﻋﺪﻟﻮﺍ ﻫﻮ ﺃﻗﺮﺏ ﻟﻠﺘﻘﻮﻯ‪) ‬ﺍﳌﺎﺋﺪﺓ‪:‬‬ ‫‪.(٨٠‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ ‪‬ﺇﻥ ﺍﷲ ﻳﺄﻣﺮﻛﻢ ﺃﻥ ﺗﺆﺩﻭﺍ ﺍﻷﻣﺎﻧﺎﺕ ﺇﱃ ﺃﻫﻠﻬﺎ‪) ‬ﺍﻟﻨـﺴﺎﺀ‪:‬‬ ‫‪.(٥٨‬‬ ‫ﻭﻟﺌﻦ ﻛﺎﻥ ﺍﻟﻌﺪﻝ‪ ،‬ﻭﻫﻮ ﺇﻳﻔﺎﺀ ﺍﳊﻘﻮﻕ ﻷﺻﺤﺎ‪‬ﺎ‪ ،‬ﺃﻋﻈﻢ ﻗﻴﻢ ﺍﻹﺳـﻼﻡ‬ ‫ﺑﻌﺪ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻓﺈﻥ ﺍﻟﻈﻠﻢ‪ ،‬ﻭﻫﻮ ﻣﻨﻊ ﺍﳊﻘﻮﻕ ﻋﻦ ﺃﺻﺤﺎ‪‬ﺎ‪ ،‬ﻣﻦ ﺃﺳﻮﺃ ﺍﻷﻓﻌـﺎﻝ‬ ‫ﺑﻌﺪ ﺍﻟﺸﺮﻙ ﻓﻘﺎﻝ‪" ‬ﺍﺗﻘﻮﺍ ﺍﻟﻈﻠﻢ‪ ،‬ﻓﺈﻥ ﺍﻟﻈﻠﻢ ﻇﻠﻤﺎﺕ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ")‪ (1‬ﻭﻗـﺎﻝ‪:‬‬ ‫"ﺍﺗﻘﻮﺍ ﺩﻋﻮﺓ ﺍﳌﻈﻠﻮﻡ ﻓﺈ‪‬ﺎ ﺗ‪‬ﺤﻤﻞ ﻋﻠﻰ ﺍﻟﻐﻤﺎﻡ‪ ،‬ﻳﻘـﻮﻝ ﺍﷲ ﻭﻋـﺰﰐ ﻭﺟـﻼﱄ‬ ‫ﻷﻧﺼﺮﻧﻚ ﻭﻟﻮ ﺑﻌﺪ ﺣﲔ")‪ (2‬ﻭﻗﺎﻝ‪" :‬ﺍﺗﻘﻮﺍ ﺩﻋﻮﺓ ﺍﳌﻈﻠﻮﻡ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻛﺎﻓﺮﺍﹰ‪ ،‬ﻓﺈﻧﻪ‬ ‫ﻟﻴﺲ ﺩﻭ‪‬ﺎ ﺣﺠﺎﺏ")‪ (3‬ﻭﻗﺎﻝ‪" :‬ﺇﻥ ﺍﷲ ﺗﻌﺎﱃ ﻟﻴﻤﻠﻲ ﻟﻠﻈﺎﱂ‪ ،‬ﺣﱴ ﺇﺫﺍ ﺃﺧـﺬﻩ ﱂ‬ ‫ﻤﺴﻠﻡ )‪ ،(٢٥٧٨‬ﺃﺤﻤﺩ )‪.(٥٦٢٩‬‬ ‫)‪(1‬‬ ‫ﺍﻟﻤﻌﺠﻡ ﺍﻟﻜﺒﻴﺭ ﻟﻠﻁﺒﺭﺍﻨﻲ )‪ ،(٣٧١٨‬ﺍﻟﺼﺤﻴﺤﺔ )‪.(٨٧٠‬‬ ‫)‪(2‬‬ ‫ﺃﺤﻤﺩ )‪ ،(١٢١٤٠‬ﺍﻟﺼﺤﻴﺤﺔ )‪.(٧٦٧‬‬ ‫)‪(3‬‬ ‫‪٢١‬‬ ‫‪PDF created with pdfFactory Pro trial version www.pdffactory.com‬‬  ‫ﻳ‪‬ﻔﻠﺘﻪ")‪ ،(1‬ﻭﻗﺎﻝ‪" : ‬ﻭﺇﱐ ﻷﺭﺟﻮ ﺃﻥ ﺃﻟﻘﻰ ﺍﷲ ﻭﻻﻳﻄﻠﺒﲏ ﺃﺣﺪ‪ ‬ﲟﻈﻠﻤﺔ ﻇﻠﻤﺘﻬﺎ‬ ‫ﺇﻳﺎﻩ ﰲ ﺩﻡ ﻭﻻ ﻣﺎﻝ")‪ ،(2‬ﻭﻗﺎﻝ‪" :‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﻳﺎ ﻋﺒﺎﺩﻱ ﺇﱐ ﺣﺮﻣـﺖ ﺍﻟﻈﻠـﻢ‬ ‫ﻋﻠﻰ ﻧﻔﺴﻲ ﻭﺟﻌﻠﺘﻪ ﳏﺮﻣﺎﹰ ﺑﻴﻨﻜﻢ ﻓﻼ ﺗﻈﺎﳌﻮﺍ")‪ ،(3‬ﻭﻗﺎﻝ‪" ‬ﻣﻦ ﺃﻋـﺎﻥ ﻋﻠـﻰ‬ ‫ﺧﺼﻮﻣﺔ ﺑﻈﻠﻢ ﱂ ﻳﺰﻝ ﰲ ﺳﺨﻂ ﺍﷲ ﺣﱴ ﻳﻨـﺰﻉ")‪ ،(4‬ﻭﻗﺎﻝ‪" :‬ﻣـﻦ ﺿـﺮﺏ‬ ‫ﺑﺴﻮﻁ ﻇﻠﻤﺎﹰ ﺍﻗﺘﺺ ﻣﻨﻪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ")‪ ،(5‬ﻭﻗﺎﻝ‪" :‬ﻣﺜﻞ ﺍﻟﺬﻱ ﻳ‪‬ﻌﲔ ﻗﻮﻣﻪ ﻋﻠﻰ ﻏﲑ‬ ‫ﺍﳊﻖ‪ ،‬ﻣﺜﻞ ﺑﻌﲑ ﺗﺮﺩﻯ ﻭﻫﻮ ﳚﺮ‪ ‬ﺑﺬﻧﺒﻪ")‪ (6‬ﻭﻗﺎﻝ‪" :‬ﻻﺿﺮﺭ ﻭﻻﺿﺮﺍﺭ")‪.(7‬‬ ‫ﺇﻥ ﺍﻟﻨﺎﻇﺮ ﰲ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻨﺒﻮﻳﺔ ﺍﻟﺸﺮﻳﻔﺔ ﻳﺮﻯ ﻣﺪﻯ ﺧﻄﻮﺭﺓ ﺍﻟﻈﻠﻢ‪.‬ﻓﻬﺬﺍ‬ ‫ﺍﻟﺮﺳﻮﻝ‪ ‬ﻳﺮﺟﻮ ﺭﺑﻪ ﺃﻥ ﻳﻠﻘﺎﻩ ﺩﻭﻥ ﺃﻥ ﻳﻄﻠﺒﻪ ﺃﺣﺪ ﲟﻈﻠﻤﺔ ﻛﻤـﺎ ﺃﻥ ﺃﻟﻔـﺎﻅ‬ ‫"ﺍﻟﻈﻠﻢ" ﻭ "ﺍﳌﻈﻠﻮﻡ" ﺟﺎﺀﺕ ﻋﺎﻣﺔ ﻟﺘﺸﻤﻞ ﻛﻞ ﺃﻧﻮﺍﻉ ﺍﻟﻈﻠﻢ‪ ،‬ﻭﺗﻨﻄﺒﻖ ﻋﻠﻰ ﻛﻞ‬ ‫ﻣﻈﻠﻮﻡ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻛﺎﻓﺮﺍﹰ‪ ،‬ﺑﻞ ﺟﺎﺀ ﺍﻟﻨﺺ ﻋﻠﻰ ﺫﻟﻚ‪.‬ﻭﻛﺎﻥ ﺍﻷﻣﺮ ﺃﻋﻈﻢ ﻣـﻦ‬ ‫ﻫﺬﺍ ﻛﻠﻪ‪ ،‬ﻓﻠﻮ ﺃﺧﺬ ﺃﺣﺪ ﻣﺎﻝ ﺍﻣﺮﻯﺀ ﺩﻭﻥ ﺃﻥ ﻳﻌﺘﺮﺽ ﺍﳌﺄﺧﻮﺫ ﻣﻨﻪ‪ ،‬ﻭﱂ ﻳﻜـﻦ‬ ‫ﺑﻄﺒﻴﺐ ﻧﻔﺲ ﻣﻨﻪ ﻛﺎﻥ ﻇﻠﻤﺎﹰ‪.‬‬ ‫ﻭﻇﻠﻢ ﺍﻹﻧﺴﺎﻥ ﻟﻺﻧﺴﺎﻥ ﺑﻌﺪﻡ ﺇﻳﻔﺎﺋﻪ ﺣﻘﺎﹰ ﻟﻪ ﻣﻦ ﺍﳊﻘﻮﻕ ﺃﻋﻈﻢ ﻣﻦ ﻇﻠﻢ‬ ‫ﺍﻹﻧﺴﺎﻥ ﻧﻔﺴﻪ ﻓﻴﻤﺎ ﺑﻴﻨﻪ ﻭﺑﲔ ﺭﺑﻪ ﺇﻻ ﺍﻟﺸﺮﻙ‪.‬ﻓﻈﻠﻢ ﺍﻹﻧﺴﺎﻥ ﻏﲑﻩ ﻭﺍﻟـﺸﺮﻙ‬ ‫ﻳﻠﺘﻘﻴﺎﻥ ﰲ ﺃﻥ ﺍﷲ ﻻﻳﻐﻔﺮﳘﺎ‪.‬ﻗﺎﻝ‪" : ‬ﺍﻟﻈﻠﻢ ﺛﻼﺛﺔ‪ ،‬ﻓﻈﻠﻢ ﻻﻳﻐﻔﺮﻩ ﺍﷲ‪ ،‬ﻭﻇﻠﻢ‬ ‫ﻳﻐﻔﺮﻩ‪ ،‬ﻭﻇﻠﻢ ﻻﻳﺘﺮﻛﻪ‪.‬ﻓﺄﻣﺎ ﺍﻟﻈﻠﻢ ﺍﻟﺬﻱ ﻻﻳﻐﻔﺮﻩ ﺍﷲ ﻓﺎﻟﺸﺮﻙ‪ ،‬ﻗﺎﻝ ﺍﷲ‪ :‬ﺇﻥ‬ ‫ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٤٤٠٩‬ﻤﺴﻠﻡ )‪.(٢٥٨٣‬‬ ‫)‪(1‬‬ ‫ﺃﺤﻤﺩ )‪ ،(١٢١٨١‬ﺼﺤﻴﺢ ﺃﺒﻲ ﺩﺍﻭﺩ )‪.(٣٤٥١‬‬ ‫)‪(2‬‬ ‫ﻤﺴﻠﻡ )‪.(٢٥٧٧‬‬ ‫)‪(3‬‬ ‫ﺍﺒﻥ ﻤﺎﺠﺔ )‪ ،(٢٣٢٠‬ﺍﻟﺼﺤﻴﺤﺔ )‪.(٤٣٨‬‬ ‫)‪(4‬‬ ‫ﺍﻟﺒﻴﻬﻘﻲ )‪ ،(١٦٤٣٦‬ﺍﻟﺼﺤﻴﺤﺔ )‪.(٢٣٥٢‬‬ ‫)‪(5‬‬ ‫ﺍﻟﺒﻴﻬﻘﻲ )‪ ،(٢١٦٨٠‬ﺼﺤﻴﺢ ﺍﻟﺠﺎﻤﻊ )‪.(٥٨٣٨‬‬ ‫)‪(6‬‬ ‫ﻤﺎﻟﻙ )‪ ،(١٤٦١‬ﺃﺤﻤﺩ )‪ ،(٢٨٦٢‬ﺍﺒﻥ ﻤﺎﺠﻪ )‪.(٢٣٤٠‬‬ ‫)‪(7‬‬ ‫‪٢٢‬‬ ‫‪PDF created with pdfFactory Pro trial version www.pdffactory.com‬‬  ‫ﺍﻟﺸﺮﻙ ﻟﻈﻠﻢ ﻋﻈﻴﻢ‪) ‬ﻟﻘﻤﺎﻥ‪.(١٣ :‬ﻭﺃﻣﺎ ﺍﻟﻈﻠﻢ ﺍﻟﺬﻱ ﻳﻐﻔﺮﻩ ﻓﻈﻠـﻢ ﺍﻟﻌﺒـﺎﺩ‬ ‫ﺃﻧﻔﺴﻬﻢ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﺭ‪‬ﻢ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻈﻠﻢ ﺍﻟﺬﻱ ﻻﻳﺘﺮﻛﻪ ﺍﷲ ﻓﻈﻠـﻢ ﺍﻟﻌﺒـﺎﺩ‬ ‫ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎﹰ ﺣﱴ ﻳ‪‬ﺪﻳﺮ )ﺃﻱ ﺗﻔﻴﺾ( ﻟﺒﻌﻀﻬﻢ ﻣﻦ ﺑﻌﺾ")‪.(1‬ﻭﻣﻦ ﻫﻨﺎ ﺟـﺎﺀ‬ ‫ﺍﳊﺾ ﺍﻟﻨﺒﻮﻱ ﻟﻜﻞ ﻣﻦ ﻇﻠﻢ ﺃﻥ ﻳﺘﺨﻠﺺ ﻣﻦ ﺗﺒﻌﺎﺕ ﻇﻠﻤﻪ ﻓﻮﺭﺍﹰ‪.‬ﻗﺎﻝ‪" : ‬ﻣﻦ‬ ‫ﻛﺎﻧﺖ ﻷﺧﻴﻪ ﻋﻨﺪﻩ ﻣﻈﻠﻤﺔ ﻣﻦ ﻋِﺮﺽٍ ﺃﻭ ﻣﺎﻝ‪ ،‬ﻓﻠﻴﺘﺤﻠﻠﻪ ﺍﻟﻴﻮﻡ‪ ،‬ﻗﺒﻞ ﺃﻥ ﻳﺆ‪‬ﺧـﺬ‬ ‫ﻣﻨﻪ ﻳﻮﻡ ﻻ ﺩﻳﻨﺎﺭ ﻭﻻﺩﺭﻫﻢ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻟﻪ ﻋﻤﻞ ﺻﺎﱀ‪ ،‬ﺃﹸﺧﺬ ﻣﻨﻪ ﺑﻘﺪﺭ ﻣﻈﻠﻤﺘﻪ‪،‬‬ ‫ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻟﻪ ﻋﻤﻞ‪ ،‬ﺃﹸﺧﺬ ﻣﻦ ﺳﻴﺌﺎﺕ ﺻﺎﺣﺒﻪ ﻓﹸﺠﻌﻠﺖ ﻋﻠﻴﻪ")‪.(2‬‬ ‫ﻭﻟﺌﻦ ﻛﺎﻥ ﺍﷲ ﺗﻌﺎﱃ ﻫﻮ ﺍﻟﺘﻮﺍﺏ‪ ،‬ﺍﻟﺬﻱ ﻳﺘﻮﺏ ﻣﺮﺓ ﺑﻌﺪ ﺃﹸﺧﺮﻯ‪ ،‬ﻟـﻴﺲ‬ ‫ﻟﺘﻮﺑﺘﻪ ﻋﻠﻰ ﻋﺒﺎﺩ ﺣﺪﻭﺩ‪ ،‬ﻭﺳﻌﺖ ﺗﻮﺑﺘﻪ ﻛﻞ ﺫﻧﻮﺏ ﻋﺒﺎﺩﻩ‪ ،‬ﻭﻫﻮ "ﺃﺷﺪ ﻓﺮﺣـﺎﹰ‬ ‫)‪(3‬‬ ‫ﺑﺘﻮﺑﺔ ﻋﺒﺪﻩ ﻣـﻦ ﺃﺣﺪﻛﻢ ﺇﺫﺍ ﺳﻘﻂ ﻋﻠﻴـﻪ ﺑﻌﲑﻩ‪ ،‬ﻗﺪ ﺃﺿﻠﻪ ﺑﺄﺭﺽ ﻓـﻼﻩ"‬ ‫ﻭﻗﺎﻝ‪" :‬ﻗـﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪ :‬ﻳﺎ ﺍﺑﻦ ﺁﺩﻡ‪ ،‬ﻗﻢ ﺇﱄﹼ ﺃﻣﺶ ﺇﻟﻴﻚ‪ ،‬ﻭﺍﻣﺶ ﺇﱄﹼ ﺃﹸﻫﺮﻭﻝ‬ ‫ﺇﻟﻴﻚ")‪.(4‬‬ ‫ﻓﻬﺬﻩ ﺍﻟﻨﺼﻮﺹ ﻭﺇﻥ ﻛﺎﻧﺖ ﺗﺆﻛﺪ ﺳﻌﺔ ﻭﻋﻈﻤﺔ ﺗﻮﺑﺔ ﺍﷲ ﺗﻌـﺎﱃ ﺑـﻼ‬ ‫ﺣﺪﻭﺩ‪ ،‬ﻓﺈﻥ ﺣﻘﻮﻕ ﺍﻻﻧﺴﺎﻥ ﻻﺗﻨﺪﺭﺝ ﲢﺘﻬﺎ‪ ،‬ﻭﻻﲤﺖ ﳍﺎ ﺑﺼﻠﺔ ﺣـﱴ ﺗ‪‬ـﺆﺩﻯ‬ ‫ﻷﺻﺤﺎ‪‬ﺎ‪ ،‬ﺑﻐﺾ ﺍﻟﻨﻈﺮ ﻋﻦ ﺩﻳﻨﻬﻢ ﻭﺟﻨﺴﻬﻢ ﻭﻟﻮ‪‬ﻢ‪.‬ﻓﺈﻥ ﺣﻘﻮﻕ ﺍﻵﺩﻣـﻴﲔ‬ ‫ﻻﺗﺴﻘﻂ ﺑﺎﻟﺘﻮﺑﺔ ﻣﺎ ﱂ ﺗ‪‬ﺮﺩ ﺍﳌﻈﺎﱂ ﻷﺻﺤﺎ‪‬ﺎ‪ ،‬ﻛﻤﺎ ﺃﻧﻪ ﻻﻳﻐﻔﺮﻫـﺎ ﺍﻟﺒـﺎﺭﻱ ﺇﻻ‬ ‫ﲟﻐﻔﺮﺓ ﺻﺎﺣﺒﻬﺎ‪ ،‬ﻭﻻﻳ‪‬ﺴﻘﻄﻬﺎ ﺇﻻ ﺑﺈﺳﻘﺎﻃﻪ‪.‬ﻟﺬﺍ ﻛﺎﻥ ﻣﻦ ﺷـﺮﻭﻁ ﺍﻟﺘﻮﺑـﺔ ﺭﺩ‬ ‫ﺍﳌﻈﺎﱂ ﺇﱃ ﺃﺭﺑﺎ‪‬ﺎ ﰒ ﻭﺭﺛﺘﻬﻢ ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ –ﺭﲪﻪ ﺍﷲ‪" :-‬ﻭﻣﻈـﺎﱂ ﺍﻟﻌﺒـﺎﺩ‬ ‫ﺃﺒﻭ ﺩﺍﻭﺩ ﺍﻟﻁﻴﺎﻟﺴﻲ )‪ ،(٦٠/٢‬ﺍﻟﺤﻠﻴﺔ )‪ ،(٣٠٩/٦‬ﺍﻟﺼﺤﻴﺤﺔ )‪.(١٩٢٧‬‬ ‫)‪(1‬‬ ‫ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٢٣١٧‬ﺃﺤﻤﺩ )‪.(١٠١٩٥‬‬ ‫)‪(2‬‬ ‫ﺃﺤﻤﺩ )‪ ،(١٧٩٥٥‬ﻤﺴﻠﻡ )‪.(٢٧٤٧‬‬ ‫)‪(3‬‬ ‫ﺃﺤﻤﺩ )‪ ،(١٥٤٩٥‬ﺍﻟﺼﺤﻴﺤﺔ )‪.(٢٢٨٧‬‬ ‫)‪(4‬‬ ‫‪٢٣‬‬ ‫‪PDF created with pdfFactory Pro trial version www.pdffactory.com‬‬  ‫ﻻﺗﺴﻘﻂ ﲟﺠﺮﺩ ﺍﺳﺘﻐﻔﺎﺭ ﺍﻟﻌﺒﺪ‪ ،‬ﺑﻞ ﻳ‪‬ﻮﻓﻴﻬﻢ ﺍﷲ ﻣﻦ ﺣﺴﻨﺎﺕ ﺍﻟﻈـﺎﱂ ﺃﻭ ﻣـﻦ‬ ‫ﻋﻨﺪﻩ")‪.(1‬‬ ‫ﻭﳑﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﳘﻴﺔ ﺣﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﻹﺳﻼﻡ ﺃﻧﻪ ﺣـﱴ ﺍﳊﻘـﻮﻕ‬ ‫ﺍﳌﺸﺘﺮﻛﺔ ﻳﱭ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻭﺍﻟﻌﺒﺎﺩ ﺃﻭ ﺑﲔ ﺍﻟﺼﺎﱀ ﺍﻟﻌﺎﻡ ﻭﺍﻟﺼﺎﱀ ﺍﳋﺎﺹ‬ ‫ﻛﺤﺪ ﺍﻟﻘﺬﻑ ﻭﺍﻟﻘﺼﺎﺹ ﻻﺑﺪ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﻌﻔﻮ ﻭﺍﻹﺑﺮﺍﺀ ﺃﻭ ﺍﻹﺳﺘﻴﻔﺎﺀ‪ ،‬ﻭﻛﻼﳘﺎ‬ ‫ﻳﻌﻮﺩ ﺇﱃ ﺇﺭﺍﺩﺓ ﺍﳌﻈﻠﻮﻡ ﻭﺣﻘﻪ ﰲ ﺍﻟﻘﺮﺍﺭ‪.‬ﺑﻞ "ﺇﻥ ﺍﻟﺘﻌﺰﻳﺮﺍﺕ‪ ،‬ﻭﻫﻲ ﺍﻟﻌﻘﻮﺑـﺎﺕ‬ ‫ﻋﻠﻰ ﻣﺎ ﱂ ﻳﺮﺩ ﺑﻪ ﻧﺺ ﻻﺗﺴﻘﻂ ﺇﻥ ﻛﺎﻧﺖ ﺣﻘﺎﹰ ﺧﺎﻟﺼﺎﹰ ﻟﻠﻔﺮﺩ ﺃﻭ ﻛـﺎﻥ ﻓﻴﻬـﺎ‬ ‫ﺣﻘﻪ ﻫﻮ ﺍﻟﻐﺎﻟﺐ ﻛﺎﻟﺸﺘﻢ ﻭﺍﻟﺴﺐ ﻭﺍﻟﻀﺮﺏ ﺑﻐﲑ ﺣﻖ ﻭﺍﻟﺘﺰﻭﻳﺮ ﻭﺷﻬﺎﺩﺓ ﺍﻟﺰﻭﺭ‬ ‫ﻭﳓﻮﻫﺎ ﳑﺎ ﻳﺘﻮﻗﻒ ﻋﻠﻰ ﺍﻻﺩﻋﺎﺀ ﺍﻟﺸﺨﺼﻲ‪ ،‬ﻓﻼ ﻳﺴﻘﻂ ﺑﺎﻟﺘﻮﺑﺔ ﻛﻤﺎ ﻻﻳـﺴﻘﻂ‬ ‫ﺑﻌﻔﻮ ﺍﻟﻘﺎﺿﻲ‪ ،‬ﺇﻻ ﺃﻥ ﻳﺼﻔﺢ ﺍﳌﻌﺘﺪﻯ ﻋﻠﻴﻪ")‪.(2‬‬ ‫ﻭﳉﻼﻟﻪ ﺧﻄﺮ ﺣﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﻭﻋﻈﻴﻢ ﺷﺄ‪‬ﺎ ﺟﺎﺀﺕ ﺍﻟﻨﺼﻮﺹ ﲢـﺬﺭ‬ ‫ﺍﻟﻮﻻﺓ –ﲟﺎ ﳍﻢ ﻣﻦ ﺳﻠﻄﺔ ﻋﻠﻰ ﺍﻟﺮﻋﻴﺔ‪ ،‬ﻭﳌﺎ ﳍـﻢ ﻣـﻦ ﺍﻣﺘﻴـﺎﺯﺍﺕ ﺍﻟﻄﺎﻋـﺔ‬ ‫ﻭﺍﳋﻀﻮﻉ‪ ،‬ﻭﳌﺎ ﻋﻠﻴﻬﻢ ﻣﻦ ﻣﺴﺆﻭﻟﻴﺔ ﺇﻗﺎﻣﺔ ﺍﻟﻌﺪﻝ ﺑﲔ ﺍﻟﻨﺎﺱ‪ -‬ﻣﻦ ﻇﻠﻢ ﺍﻟﺮﻋﻴـﺔ‬ ‫ﺃﻭ ﻣﻦ ﺗﺮﻛﻬﻢ ﻳﻈﻠﻢ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ‪ ،‬ﻓﻘﺎﻝ‪" :‬ﻣﺎ ﻣﻦ ﺃﻣﲑ ﻋـﺸﺮﺓ‪ ،‬ﺇﻻ ﻭﻫـﻮ‬ ‫ﻳ‪‬ﻮﺗﻰ ﺑﻪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻣﻐﻠﻮﻻﹰ‪ ،‬ﺣﱴ ﻳﻔﻜﻪ ﺍﻟﻌﺪﻝ ﺃﻭ ﻳﻮﺑﻘﻪ ﺍﳉﻮﺭ")‪ ،(3‬ﻭﻗﺎﻝ‪" :‬ﻣﺎ‬ ‫ﻣﻦ ﺃﻣﲑ ﻋﺸﺮﺓ ﺇﻻ ﻳﺆﺗﻰ ﺑﻪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻭﻳﺪﻩ ﻣﻐﻠﻮﻟﺔ ﺇﱃ ﻋﻨﻘﻪ")‪.(4‬ﻭﻗﺎﻝ‪" :‬ﻣـﺎ‬ ‫ﻣﻦ ﺃﻣﲑ ﻳﻠﻲ ﺃﻣﺮ ﺍﳌﺴﻠﻤﲔ ﰒ ﻻﳚﻬﺪ ﳍـﻢ ﻭﻳﻨـﺼﺢ‪ ،‬ﺇﻻ ﱂ ﻳـﺪﺧﻞ ﻣﻌﻬـﻢ‬ ‫ﺍﳉﻨﺔ")‪.(5‬ﻭﻗﺎﻝ‪" :‬ﻣﺎ ﻣﻦ ﺇﻣﺎﻡ ﺃﻭ ﻭﺍﻝ ﻳ‪‬ﻐﻠﻖ ﺑﺎﺑﻪ ﺩﻭﻥ ﺫﻭﻱ ﺍﳊﺎﺟـﺔ ﻭﺍﳋﻠـﺔ‬ ‫ﺍﺒﻥ ﺘﻴﻤﻴﺔ‪ ،‬ﻤﺨﺘﺼﺭ ﺍﻟﻔﺘﺎﻭﻯ‪ ،‬ﺹ ‪.٤٦٥‬‬ ‫)‪(1‬‬ ‫ﻭﻫﺒﻪ ﺍﻟﺯﺤﻴﻠﻲ‪ ،‬ﺍﻟﻔﻘﻪ ﺍﻹﺴﻼﻤﻲ‪ ،‬ﻭﺃﺩﻟﺘﻪ‪.٥٥٧٣/٧ :‬‬ ‫)‪(2‬‬ ‫ﺍﻟﺒﻴﻬﻘﻲ )‪ ،(٥٤٤٦‬ﺍﻟﺼﺤﻴﺤﺔ )‪.(٣٤٩‬‬ ‫)‪(3‬‬ ‫ﺍﻟﺒﻴﻬﻘﻲ )‪ ،(٢٠٧٩٥‬ﺼﺤﻴﺢ ﺍﻟﺠﺎﻤﻊ )‪.(٥٦٩٦‬‬ ‫)‪(4‬‬ ‫ﻤﺴﻠﻡ )‪.(١٤٢‬‬ ‫)‪(5‬‬ ‫‪٢٤‬‬ ‫‪PDF created with pdfFactory Pro trial version www.pdffactory.com‬‬  ‫ﻭﺍﳌﺴﻜﻨﺔ ﺇﻻ ﺃﻏﻠﻖ ﺍﷲ ﺃﺑﻮﺍﺏ ﺍﻟﺴﻤﺎﺀ ﺩﻭﻥ ﺧ‪‬ﻠﺘﻪ ﻭﺣﺎﺟﺘﻪ ﻭﻣﺴﻜﻨﺘﻪ")‪.(1‬ﻭﻗﺎﻝ‪:‬‬ ‫"ﻟﻴﻮﺩﻥﹼ ﺭﺟﻞ ﺃﻧﻪ ﺧﺮ‪ ‬ﻣﻦ ﻋﻨﺪ ﺍﻟﺜﺮﻳﺎ‪ ،‬ﻭﺃﻧﻪ ﱂ ﻳﻞ ﻣﻦ ﺃﻣﺮ ﺍﻟﻨﺎﺱ ﺷﻴﺌﺎﹰ")‪ ،(2‬ﻭﻗﺎﻝ‪:‬‬ ‫"ﻻﺑﺪ ﻣﻦ ﺍﻟﻌﺮﻳﻒ‪ ،‬ﻭﺍﻟﻌﺮﻳﻒ ﰲ ﺍﻟﻨﺎﺭ")‪.(3‬ﻭﺍﻟﻌﺮﻳﻒ ﻫﻮ ﺍﻟﺬﻱ ﻳﻠﻲ ﺃﻣﻮﺭ ﻗﺒﻴﻠـﺔ‬ ‫ﺃﻭ ﲨﺎﻋﺔ ﻣﻦ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻛﻮﻧﻪ ﰲ ﺍﻟﻨﺎﺭ ﻣﻘﻴﺪ ﺑﻮﺟﻮﺩ ﺍﻟﻈﻠﻢ ﻣﻨﻪ‪.‬ﻭﻗﺎﻝ‪" :‬ﻣﺎ ﻣﻦ‬ ‫ﺭﺟﻞ ﻳﻠﻲ ﺃﻣﺮ ﻋﺸﺮﺓ ﻓﻤﺎ ﻓﻮﻕ ﺫﻟﻚ‪ ،‬ﺇﻻ ﺃﺗﻰ ﺍﷲ ﻣﻐﻠﻮﻻﹰ ﻳﺪﻩ ﺇﱃ ﻋﻨﻘﻪ‪ ،‬ﻓﻜـﻪ‬ ‫ﺑـﺮﻩ ﺃﻭ ﺃﻭﺛﻘﻪ ﺃﲦﻪ‪ ،‬ﺃﻭﳍﺎ ﻣﻼﻣﻪ‪ ،‬ﻭﺃﻭﺳﻄﻬﺎ ﻧﺪﺍﻣﺔ‪ ،‬ﻭﺁﺧﺮﻫـﺎ ﺧـﺰﻱ ﻳـﻮﻡ‬ ‫ﺍﻟﻘﻴﺎﻣﺔ")‪.(4‬‬ ‫ﻫﺬﻩ ﺍﻟﻨﺼﻮﺹ ﻭﺃﻣﺜﺎﳍﺎ ﲢﺬﺭ ﺍﻟﻮﻻﺓ ﻣﻦ ﺍﻟﻈﻠﻢ‪.‬ﻭﺃﻭﻝ ﺃﺳـﺒﺎﺏ ﻇﻠـﻢ‬ ‫ﺍﻟﻮﻻﺓ ﺗﺒﺆﻫﻢ ﻟﻠﻮﻻﻳﺔ ﺩﻭﻥ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﺃﻛﻔﺎﺀً ﳍﺎ‪ ،‬ﻓﻴﻜﻮﻥ ﺍﻟﻈﻠﻢ ﻣﻨﻬﻢ ﺃﻣﺮﺍﹰ ﻻﺑﺪ‬ ‫ﻣﻨﻪ‪.‬ﺃﻣﺎ ﺍﻹﻣﺎﻡ ﺍﳌﹸﻘﺴﻂ ﻓﻘﺪ ﻗﺎﻝ ﻋﻨﻪ‪" :‬ﺛﻼﺛﺔ ﻻﻳﺮﺩ ﺍﷲ ﺩﻋﺎﺀﻫﻢ‪ :‬ﺍﻟﺬﺍﻛﺮ ﺍﷲ‬ ‫ﻛﺜﲑﺍﹰ‪ ،‬ﻭﺍﳌﻈﻠﻮﻡ‪ ،‬ﻭﺍﻹﻣﺎﻡ ﺍﳌﻘﺴﻂ")‪.(5‬‬ ‫ﻭﺍﻟﻨﺼﻮﺹ ﺁﻧﻔﺔ ﺍﻟﺬﻛﺮ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺧﺎﺻﺔ ﺑﺎﻟﻮﻻﺓ ﺇﻻ ﺃﻥ ﺍﻟﻈﻠﻢ ﻗـﺪ‬ ‫ﻳﺄﰐ ﻣﻦ ﺍﻟﺮﻋﺎﺓ ﲨﻊ ﺭﺍﻉٍ‪ ،‬ﻭﻟﻴﺲ ﻛﻞ ﺭﺍﻉ ﻭﺍﻝٍ‪ ،‬ﻭﺇﻥ ﻛـﺎﻥ ﻛـﻞ ﻭﺍﻝٍ ﺭﺍﻉ‪.‬‬ ‫ﻓﺠﺎﺀﺕ ﺍﻟﻨﺼﻮﺹ ﲢﺬﺭ ﻣﻦ ﺍﻟﻈﻠﻢ ﻋﻠﻰ ﻣﺴﺘﻮﻳﺎﺗﻪ ﺍﳌﺨﺘﻠﻔﺔ ﺑﲔ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﻘﺎﻝ‪:‬‬ ‫"ﺃﳝﺎ ﺭﺍﻉ ﻏﺶ ﺭﻋﻴﺘﻪ ﻓﻬﻮ ﰲ ﺍﻟﻨﺎﺭ")‪.(6‬ﻭﻗﺎﻝ‪" :‬ﺇﻥ ﺍﷲ ﺗﻌﺎﱃ ﺳﺎﺋﻞ ﻛـﻞ ﺭﺍﻉ‬ ‫ﻋﻤﺎ ﺍﺳﺘﺮﻋﺎﻩ‪ ،‬ﺃﺣﻔﻆ ﺫﻟﻚ ﺃﻡ ﺿﻴﻌﻪ ﺣﱴ ﻳﺴﺄﻝ ﺍﻟﺮﺟﻞ ﻋﻦ ﺃﻫﻞ ﺑﻴﺘﻪ")‪.(7‬‬ ‫ﺃﺤﻤﺩ )‪ ،(١٧٥٧٢‬ﺍﻟﺘﺭﻤﺫﻱ )‪ ،(١٣٣٢‬ﺍﻟﺼﺤﻴﺤﺔ )‪.(٦٢٩‬‬ ‫)‪(1‬‬ ‫ﺍﻟﺤﺎﻜﻡ )‪ ،(٧٠١٥‬ﺍﻟﺼﺤﻴﺤﻪ )‪.(٣٦١‬‬ ‫)‪(2‬‬ ‫ﺍﻷﻟﺒﺎﻨﻲ‪ ،‬ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ‪.(١٤١٧) ،‬‬ ‫)‪(3‬‬ ‫ﺃﺤﻤﺩ )‪ ،(٢١٧٩٧‬ﺍﻟﺼﺤﻴﺤﺔ )‪.(٣٤٩‬‬ ‫)‪(4‬‬ ‫ﺸﻌﺏ ﺍﻹﻴﻤﺎﻥ )‪ ،(٥٨٨‬ﺍﻟﺼﺤﻴﺤﺔ )‪.(١٢١١‬‬ ‫)‪(5‬‬ ‫ﻤﻌﺠﻡ ﺍﻟﻁﺒﺭﺍﻨﻲ ﺍﻟﻜﺒﻴﺭ )‪ ،(٥٣٣‬ﺼﺤﻴﺢ ﺍﻟﺠﺎﻤﻊ )‪.(٢٧١٣‬‬ ‫)‪(6‬‬ ‫ﺼﺤﻴﺢ ﺍﺒﻥ ﺤﺒﺎﻥ )‪ ،(٤٤٩٣‬ﺴﻨﻥ ﺍﻟﺴﻨﺎﺌﻲ ﺍﻟﻜﺒﺭﻯ )‪ ،(٩١٧٤‬ﺍﻟﺼﺤﻴﺤﻪ )‪.(١٦٣٦‬‬ ‫)‪(7‬‬ ‫‪٢٥‬‬ ‫‪PDF created with pdfFactory Pro trial version www.pdffactory.com‬‬  ‫ﻭﻟﻴﺲ ﺍﻷﻣﺮ ﺍﳌﻄﻠﻮﺏ ﺇﻗﺎﻣﺔ ﺍﻟﻌﺪﻝ ﺑﲔ ﺍﻟﺮﻋﻴﺔ ﻋﻠﻰ ﻛﺎﻓﺔ ﺍﳌـﺴﺘﻮﻳﺎﺕ‪:‬‬ ‫ﺍﻷﻣﺔ ﻭﺍﳊﻲ ﻭﺍﻷﺳﺮﺓ ﻭﺍﻟﻔﺮﻳﻖ‪ ،‬ﻭﺇﻳﺼﺎﻝ ﺍﳊﻖ ﺇﱃ ﻛﻞ ﺫﻱ ﺣﻖ ﺑﻞ ﺍﳌﻄﻠـﻮﺏ‬ ‫ﺃﻳﻀﺎﹰ ﺍﻟﺮﻓﻖ ﻭﺍﻟﻠﻄﻒ ﻓﻘﺎﻝ‪" : ‬ﺇﻥ ﺷﺮ‪ ‬ﺍﻟﺮﻋﺎﺀِ ﺍﳊﹸﻄﻤ‪‬ﺔ")‪ (1‬ﻭﻫﻮ ﺍﻟﻌﻨﻴﻒ‪.‬‬ ‫ﺇﻥ ﻣﻨﻊ ﺍﳊﻘﻮﻕ ﻋﻦ ﺫﻭﻳﻬﺎ ﺃﻭ ﻣﻄﻠﻬﻢ ﺇﻳﺎﻫﺎ ﻳﻌﲏ ﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﺣـﻮﺍﻓﺰ‬ ‫ﺍﳋﲑ ﻓﻴﻬﻢ‪ ،‬ﻓﻠﻠﻤﻈﻠﻮﻡ ﻧﻔﺴﻴﺔ ﲢﻮﻝ ﺩﻭﻥ ﺇﺧﻼﺻﻪ ﻭﻋﻄﺎﺋﻪ‪.‬ﻭﺍﻟﺸﻌﻮﺭ ﺑﺎﳌﺮﺍﺭﺓ‬ ‫ﻻﳝﻨﻊ ﺍﳋﲑ ﻭﺣﺴﺐ‪ ،‬ﺑﻞ ﻳﺆﺩﻱ ﺇﱃ ﺍﻟﺸﺮ‪.‬ﻭﻟﻠﺪﻭﺍﻓﻊ ﺍﻟﻨﻔﺴﻴﺔ ﺩﻭﺭ ﻛـﺒﲑ ﰲ‬ ‫ﺣﻴﺎﺓ ﺍﻹﻧﺴﺎﻥ ﻳﻔﻮﻕ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﻷﺣﻴﺎﻥ ﺍﻟﺪﻭﺭ ﺍﻟﺬﻱ ﺗﻠﻌﺒﻪ ﺍﻟﺪﻭﺍﻓﻊ ﺍﳊﻴﻮﻳـﺔ‬ ‫ﻛﺎﳉﻮﻉ ﻭﺍﻟﻌﻄﺶ ﻭﺍﳊﺎﺟﺔ ﺇﱃ ﺍﳍﻮﺍﺀ‪ ،‬ﻭﺍﻟﱵ ﺗﻌﺪ ﺳﻬﻠﺔ ﺍﻹﺷﺒﺎﻉ ﺇﱃ ﺣﺪ ﻣـﺎ‪.‬‬ ‫ﻭﺷﻌﻮﺭ ﺍﻟﻔﺮﺩ ﺑﺎﺳﺘﻴﻔﺎﺋﻪ ﻛﺎﻣﻞ ﺣﻘﻮﻗﻪ ﻳﻄﻠﻖ ﻃﺎﻗﺎﺗﻪ ﻭﺇﻣﻜﺎﻧﺎﺗﻪ ﻋﻠﻰ ﺍﳌﺴﺘﻮﻳﺎﺕ‬ ‫ﻛﺎﻓﺔ ﻟﻺﺑﺪﺍﻉ ﻭﺍﻹﳒﺎﺯ‪.‬ﻭﺍﻹﻧﺴﺎﻥ ﻫﻮ ﺍﻟﻌﻨﺼﺮ ﺍﳊﺎﺳﻢ ﰲ ﺍﳊﻴﺎﺓ ﺇﻥ ﺳﻠﻤﺎﹰ ﻭﺇﻥ‬ ‫ﺣﺮﺑﺎﹰ‪.‬ﻓﻔﻲ ﺍﻟﺴﻠﻢ ﻳﺘﻮﻗﻒ ﻣﺪﻯ ﲢﻘﻴﻖ ﺍﻟﺘﻨﻤﻴﺔ ﻷﻫﺪﺍﻓﻬﺎ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺍﻟـﺬﻱ‬ ‫ﻫﻮ ﻏﺎﻳﺘﻬﺎ ﻭﻭﺳﻴﻠﺘﻬﺎ ﰲ ﺁﻥ ﻭﺍﺣﺪ‪.‬ﻭﰲ ﺍﳊﺮﺏ ﻳﻈﻞ ﺍﻹﻧﺴﺎﻥ ﻫـﻮ ﺍﻟﻌﺎﻣـﻞ‬ ‫ﺍﳊﺎﺳﻢ ﰲ ﺗﻘﺮﻳﺮ ﻧﺘﺎﺋﺞ ﺍﳌﻌﺎﺭﻙ ﻣﻬﻤﺎ ﺑﻠﻐﺖ ﺗﻘﻨﻴﺎﺕ ﺍﳊﺮﺏ ﻣﻦ ﺗﻄﻮﺭ ﻭﺗﻔﻮﻕ‪.‬‬ ‫ﻭﺍﻹﻧﺴﺎﻥ ﻭﺇﻥ ﻛﺎﻥ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻟﻄﺎﻗـﺎﺕ ﻭﺍﻟﻘـﺪﺭﺍﺕ‪ ،‬ﺇﻻ ﺃﻥ ﺍﺳـﺘﻐﻼﻝ‬ ‫ﺍﻣﻜﺎﻧﺎﺗﻪ ﺃﻣﺜﻞ ﺍﺳﺘﻐﻼﻝ ﻻﻳﺘﺤﻘﻖ ﺇﻻ ﺑﺮﺿﺎﻩ ﻭﺍﺧﺘﻴﺎﺭﻩ ﻭﺳﻌﻴﻪ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﻻﳝﻜﻦ‬ ‫ﺃﻥ ﻳﺘﻢ ﰲ ﻇﻞ ﺍﻟﻈﻠﻢ ﺃﻭ ﺍﻟﺸﻌﻮﺭ ﺑﺎﻟﻈﻠﻢ ﻭﺑﺄﻧﻪ ﻣﺴﻠﻮﺏ ﺍﳊﻘﻮﻕ‪.‬‬ ‫ﻭﻋﻼﻗﺔ ﺣﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﺑﺄﻣﻦ ﺍ‪‬ﺘﻤﻊ ﻋﻼﻗﺔ ﺗﻌـﺎﻧﻖ ﻭﺗـﺮﺍﺑﻂ‪ ،‬ﻓـﺈﺫﺍ‬ ‫ﺍﺣﺘﺮﻣﺖ ﺍﳊﻘﻮﻕ ﺍﻹﻧﺴﺎﻧﻴﺔ ﲢﻘﻖ ﺍﻷﻣﻦ‪ ،‬ﻭﺇﺫﺍ ﺃﹸﻫﺪﺭﺕ ﺿﺎﻉ ﺍﻷﻣﻦ ﻣﻦ ﺍﻷﻓﺮﺍﺩ‬ ‫ﻭﻣﻦ ﺍ‪‬ﺘﻤﻊ‪.‬‬ ‫ﻭﳑﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﳘﻴﺔ ﺣﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﻹﺳﻼﻡ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺍﻟﻔﻘﻬﺎﺀ‬ ‫ﺍﳌﺴﻠﻤﻮﻥ ﻣﻦ ﺃﻥ ﻟﺼﺎﺣﺐ ﺍﳊﻖ ﺍﻥ ﻳﺴﺘﻮﰲ ﺣﻘﻪ ﺑﻜﻞ ﺍﻟﻮﺳـﺎﺋﻞ ﺍﳌـﺸﺮﻭﻋﺔ‪.‬‬ ‫ﻤﺴﻠﻡ )‪.(١٨٣٠‬‬ ‫)‪(1‬‬ ‫‪٢٦‬‬ ‫‪PDF created with pdfFactory Pro trial version www.pdffactory.com‬‬  ‫"ﻭﺍﺳﺘﻴﻔﺎﺅﻩ ﻳﻜﻮﻥ ﺑﺄﺧﺬﻩ ﻣﻦ ﺍﳌﻜﻠﻒ ﺑﻪ ﺑﺎﺧﺘﻴﺎﺭﻩ ﻭﺭﺿﺎﻩ‪ ،‬ﻓﺈﻥ ﺍﻣﺘﻨـﻊ ﻣـﻦ‬ ‫ﺗﺴﻠﻴﻤﻪ‪ :‬ﻓﺈﻥ ﻛﺎﻥ ﺍﳌﻮﺟﻮﺩ ﲢﺖ ﻳﺪﻩ ﻋﲔ ﺍﳊـﻖ ﻛﺎﳌﻐـﺼﻮﺏ ﻭﺍﳌـﺴﺮﻭﻕ‬ ‫ﻭﺍﻟﻮﺩﻳﻌﺔ‪ ،‬ﺃﻭ ﺟﻨﺲ ﺍﳊﻖ ﻛﺄﻣﺜﺎﻝ ﺍﻟﻌﲔ ﺍﳌﻐﺼﻮﺑﺔ ﻋﻨﺪ ﻫﻼﻛﻬﺎ‪ ،‬ﻭﱂ ﻳﺘﺮﺗـﺐ‬ ‫ﻋﻠﻰ ﺃﺧﺬﻩ ﻣﻦ ﻗﺒﻞ ﺻﺎﺣﺐ ﺍﳊﻖ ﻧﻔﺴﻪ ﻓﺘﻨﺔ ﺃﻭ ﺿﺮﺭ ﰲ ﺍﳊﺎﻟﺘﲔ ﺃﺧﺬﻩ‪.‬ﻭﺑﲔ‬ ‫ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺧﻼﻑ‪ ،‬ﻓﺎﳌﺸﻬﻮﺭ ﻋﻨﺪ ﺍﳌﺎﻟﻜﻴﺔ ﻭﺍﳊﻨﺎﺑﻠﺔ ﺃﻥ ﺻـﺎﺣﺐ‬ ‫ﺍﳊﻖ ﻳﺴﺘﻮﻓﻴﻪ ﺑﻮﺍﺳﻄﺔ ﺍﻟﻘﻀﺎﺀ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻴﺔ‪ :‬ﻟﺼﺎﺣﺐ ﺍﳊﻖ ﺍﺳﺘﻴﻔﺎﺀ ﺣﻘـﻪ‬ ‫ﺑﻨﻔﺴﻪ ﺑﺄﻱ ﻃﺮﻳﻖ‪ ،‬ﺳﻮﺍﺀ ﺃﻛﺎﻥ ﻣﻦ ﺟﻨﺲ ﺣﻘﻪ‪ ،‬ﺃﻡ ﻣﻦ ﻏﲑ ﺟﻨـﺴﻪ‪ ،‬ﻟﻘﻮﻟـﻪ‬ ‫ﺗﻌﺎﱃ‪ :‬ﻭﺟﺰﺍﺀ ﺳﻴﺌﺔ ﺳﻴﺌﺔ ﻣﺜﻠﻬﺎ‪) ‬ﺍﻟﺸﻮﺭﻯ‪ ،(٤٠ :‬ﻭ ‪‬ﻭﺇﻥ ﻋﺎﻗﺒﺘﻢ ﻓﻌـﺎﻗﺒﻮﺍ‬ ‫ﲟﺜﻞ ﻣﺎ ﻋﻮﻗﺒﺘﻢ ﺑﻪ‪) ‬ﺍﻟﻨﺤﻞ‪ (١٢٦ :‬ﻭﺍﳌﺜﻠﻴﺔ ﻟﻴﺴﺖ ﻣﻦ ﻛﻞ ﻭﺟـﻪ‪ ،‬ﻭﺇﳕـﺎ ﰲ‬ ‫ﺍﳌﺎﻝ‪.‬ﻭﻭﺍﻓﻖ ﺍﳊﻨﻔﻴﺔ ﻋﻠﻰ ﺭﺃﻱ ﺍﻟﺸﺎﻓﻌﻴﺔ ﻓﻴﻤﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﳌﺄﺧﻮﺫ ﻣﻦ ﺟﻨﺲ ﺣﻘﻪ‬ ‫ﻻ ﻣﻦ ﻏﲑﻩ‪ ،‬ﻭﺍﳌﻔﱴ ﺑﻪ ﺍﻟﻴﻮﻡ ﻛﻤﺎ ﻗﺎﻝ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ ﺟﻮﺍﺯ ﺍﻷﺧﺬ ﻣـﻦ ﺟـﻨﺲ‬ ‫ﺍﳊﻖ ﺃﻭ ﻣﻦ ﻏﲑﻩ‪ ،‬ﻟﻔﺴﺎﺩ ﺍﻟﺬﻣﻢ ﻭﺍﳌﻤﺎﻃﻠﺔ ﰲ ﻭﻓﺎﺀ ﺍﻟﺪﻳﻮﻥ‪.‬‬ ‫ﻭﻳ‪‬ﻼﺣﻆ ﺃﻥ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺍﳌﺴﻤﻰ ﻓﻘﻬﺎﹰ "ﺍﻟﻈﻔﺮ ﺑﺎﳊﻖ" ﻣﻦ ﺃﻫﻢ ﺃﺣﻜﺎﻡ‬ ‫ﺍﳌﻌﺎﻣﻼﺕ ﺍﻟﱵ ﻳﻔﺮﻕ ﻓﻴﻬﺎ ﺑﲔ ﺍﻷﺣﻜـﺎﻡ ﺍﻟﻘـﻀﺎﺋﻴﺔ ﻭﺍﻷﺣﻜـﺎﻡ ﺍﻟﺪﻳﺎﻧﻴـﺔ‪.‬‬ ‫ﻭﺍﳋﻼﺻﺔ‪ :‬ﺃﻥ ﻣﻦ ﻭﺟﺪ ﻋﲔ ﺣﻘﻪ ﻋﻨﺪ ﺁﺧﺮ ﻣﺎﻻﹰ ﺃﻭ ﺳﻠﻌﺎﹰ ﻭﻛﺎﻥ ﳑـﺎﻃﻼﹰ ﰲ‬ ‫ﺭﺩﻩ ﺃﻭ ﺟﺎﺣﺪﺍﹰ ﺍﻟﺪﻳﻦ‪ ،‬ﻓﻴﺒﺎﺡ ﻟﻪ ﺑﺎﺗﻔﺎﻕ ﺍﻟﻔﻘﻬﺎﺀ ﺃﺧﺬﻩ ﺩﻳﺎﻧﺔ ﻻﻗﻀﺎﺀ ﻟﻠﻀﺮﻭﺭﺓ‪.‬‬ ‫ﻟﻘﺪ ﻗﺮﺭﺕ ﺍﻟﺸﺮﻳﻌﺔ ﲪﺎﻳﺔ ﺍﳊﻖ ﻟﺼﺎﺣﺒﻪ ﻣﻦ ﺃﻱ ﺍﻋﺘﺪﺍﺀ ﺑﺄﻧﻮﺍﻉ ﳐﺘﻠﻔﺔ‬ ‫ﻣﻦ ﺍﳌﺆﻳﺪﺍﺕ ﻣﻨﻬﺎ ﺍﳌﺴﺆﻭﻟﻴﺔ ﺃﻣﺎﻡ ﺍﷲ‪ ،‬ﻭﺍﳌـﺴﺆﻭﻟﻴﺔ ﺍﳌﺪﻧﻴـﺔ‪ ،‬ﻭﺗﻘﺮﻳـﺮ ﺣـﻖ‬ ‫ﺍﻟﺘﻘﺎﺿﻲ‪ ،‬ﻭﻫﻜﺬﺍ ﲪﺖ ﺍﻟﺸﺮﻳﻌﺔ ﻛﻞ ﺃﻧﻮﺍﻉ ﺍﳊﻘﻮﻕ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﳌﺪﻧﻴﺔ‪ ،‬ﺍﳋﺎﺻـﺔ‬ ‫ﻭﺍﻟﻌﺎﻣﺔ ﺑﺎﺣﺘﺮﺍﻡ ﺍﳊﻖ ﻟﺼﺎﺣﺒﻪ‪ ،‬ﻭﻋﺪﻡ ﺍﻻﻋﺘﺪﺍﺀ ﻋﻠﻴﻪ‪ ،‬ﻭﲟﻌﺎﻗﺒﺔ ﺍﳌﻌﺘﺪﻱ")‪.(1‬‬ ‫ﻭﻫﺒﻪ ﺍﻟﺯﺤﻴﻠﻲ‪ ،‬ﺍﻟﻔﻘﻪ ﺍﻹﺴﻼﻤﻲ ﻭﺃﺩﻟﺘﻪ‪.٢٨٦٠-٢٨٥٦/٤ :‬‬ ‫)‪(1‬‬ ‫‪٢٧‬‬ ‫‪PDF created with pdfFactory Pro trial version www.pdffactory.com‬‬  ‫ﻭﻧﺴﻮﻕ –ﺧﺘﺎﻣﺎﹰ‪ -‬ﻣﻦ ﺍﻷﺩﻟﺔ ﻋﻠﻰ ﺃﳘﻴﺔ ﺣﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﻹﺳﻼﻡ ﻣﺎ‬ ‫ﺟﺎﺀ ﻋﻦ ﺍﺑﻦ ﻗﻴﻢ ﺍﳉﻮﺯﻳﺔ –ﺭﲪﻪ ﺍﷲ‪ -‬ﰲ ﺑﻴﺎﻧﻪ ﻟﻸﻗﻼﻡ ﺍﻟﱵ ﻓﻴﻬﺎ ﻣﺼﺎﱀ ﺍﻟﻌﺎﱂ‪.‬‬ ‫ﻓﻘﺪ ﺑﻴ‪‬ﻦ ﺭﺗﺐ ﺍﻷﻗﻼﻡ‪ ،‬ﻭﺑﻴ‪‬ﻦ ﻛﻴﻒ ﺃﻥ ﺑﻌﻀﻬﺎ ﺣﺎﻛﻢ ﻋﻠﻰ ﺑﻌﺾ‪ ،‬ﻭﺃﻥ ﺍﻷﻗﻼﻡ‬ ‫ﺍﻟﱵ ﺗﺘﻌﻠﻖ ﲝﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﲬﺴﺔ ﻭﻫﻲ ﺍﻟﺜﺎﻟﺚ ﻭﺍﳋﺎﻣﺲ ﻭﺍﻟﺴﺎﺩﺱ ﻭﺍﻟـﺴﺎﺑﻊ‬ ‫ﻭﺍﻟﺜﺎﻣﻦ ﻛﻤﺎ ﻳﺄﰐ‪:‬‬ ‫ﺛﺎﻟﺜﺎﹰ‪ :‬ﻗﻠﻢ ﺍﻟﺘﻮﻗﻴﻊ ﻋﻦ ﺍﷲ ﻭﺭﺳﻮﻟﻪ‪ ،‬ﻭﻫﻮ ﻗﻠﻢ ﺍﻟﻔﻘﻬﺎﺀ ﻭﺍﳌﺘﻔﻘﻬﲔ ﻭﻫﺬﺍ ﺍﻟﻘﻠـﻢ‬ ‫ﺃﻳﻀﺎﹰ ﺣﺎﻛﻤﺎﹰ ﻏﲑ ﳏﻜﻮﻡ ﻋﻠﻴﻪ‪ ،‬ﻓﺈﻟﻴﻪ ﺍﻟﺘﺤـﺎﻛﻢ ﰲ ﺍﻷﻣـﻮﺍﻝ ﻭﺍﻟـﺪﻣﺎﺀ‬ ‫ﻭﺍﻟﻔﺮﻭﺝ‪.‬‬ ‫ﺧﺎﻣﺴﺎﹰ‪ :‬ﺍﻟﺘﻮﻗﻴﻊ ﻋﻦ ﺍﳌﻠﻮﻙ ﻭﻧﻮﺍ‪‬ﻢ ﻭﺳﻴﺎﺳﺔ ﺍﳌﻠﻚ‪ ،‬ﻓﺈﻥ ﺻـﻠﺤﺖ ﺃﻗﻼﻣﻬـﻢ‬ ‫ﺻﻠﺤﺖ ﺍﳌﻤﻠﻜﺔ‪ ،‬ﻭﺇﻥ ﻓﺴﺪﺕ ﺃﻗﻼﻣﻬﻢ ﻓﺴﺪﺕ ﺍﳌﻤﻠﻜﺔ‪.‬‬ ‫ﺳﺎﺩﺳﺎﹰ‪ :‬ﻗﻠﻢ ﺍﳊﺴﺎﺏ ﻭﻫﻮ ﺍﻟﺬﻱ ﻧ‪‬ﻀﺒﻂ ﺑﻪ ﺍﻷﻣﻮﺍﻝ ﻭﻣﺴﺘﺨﺮﺟﻬﺎ ﻭﻣﺼﺮﻭﻓﻬﺎ‪،‬‬ ‫ﻓﺈﺫﺍ ﻛﺬﺏ ﻭﻇﻠﻢ ﻓﺴﺪ ﺃﻣﺮ ﺍﳌﻤﻠﻜﺔ‪.‬‬ ‫ﺳﺎﺑﻌﺎﹰ‪ :‬ﻗﻠﻢ ﺍﳊﻜﻢ ﺍﻟﺬﻱ ﺗﺜﺒﺖ ﺑﻪ ﺍﳊﻘﻮﻕ ﻭﺗﻨﻔﺬ ﺑﻪ ﺍﻟﻘﻀﺎﻳﺎ ﻭﺗ‪‬ﺮﺍﻕ ﺑﻪ ﺍﻟـﺪﻣﺎﺀ‬ ‫ﻭﻳﻘﻄﻊ ﺍﳋﺼﻮﻣﺎﺕ‪ ،‬ﻭﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﺘﻮﻗﻴﻊ ﻋﻦ ﺍﷲ ﻋﻤﻮﻡ ﻭﺧﺼﻮﺹ ﻭﻫـﻮ‬ ‫ﻗﺎﺋﻢ ﺑﺎﻟﺼﺪﻕ ﻭﺍﻟﻌﺪﻝ‪.‬‬ ‫ﺛﺎﻣﻨﺎﹰ‪ :‬ﻗﻠﻢ ﺍﻟﺸﻬﺎﺩﺓ ﺍﻟﺬﻱ ﺗ‪‬ﺤﻔﻆ ﺑﻪ ﺍﳊﻘﻮﻕ ﻭﺗ‪‬ﺼﺎﻥ ﺑﻪ ﻋﻦ ﺍﻹﺿﺎﻋﺔ ﻭﲢﻮﻝ ﺑﲔ‬ ‫ﺍﻟﻔﺎﺟﺮ ﻭﺇﻧﻜﺎﺭﻩ)‪.(1‬‬ ‫ﺇﻥ ﻛﺘﺎﺏ ﺍﻹﺳﻼﻡ ﺍﻟﻌﻈﻴﻢ ﻫﻮ ﻛﺘﺎﺏ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪ ،‬ﻭﻫﻮ – ﺇﻥ ﺟﺎﺯ‪-‬‬ ‫ﻟﻠﺒﺎﺣﺚ ﺃﻥ ﻳﺼﻔﻪ ﺑﺄﻧﻪ ﻛﺘﺎﺏ ﺻﻔﺎﺕ ﻭﺣﻘﻮﻕ‪ :‬ﺻﻔﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﻭﺣﻘﻮﻗـﻪ‪،‬‬ ‫ﻭﺻﻔﺎﺕ ﺍﻹﻧﺴﺎﻥ ﺑﻌﺎﻣﺔ ﻭﺣﻘﻮﻗﻪ‪ ،‬ﻭﺻﻔﺎﺕ ﺍﳌﺆﻣﻨﲔ ﻭﺣﻘـﻮﻗﻬﻢ‪ ،‬ﻭﺻـﻔﺎﺕ‬ ‫ﺍﻟﺘﺒﻴﺎﻥ ﻓﻲ ﺃﻗﺴﺎﻡ ﺍﻟﻘﺭﺃﻥ‪ ،‬ﺒﺘﺼﺭﻑ ‪.١٣٢-١٢٩‬‬ ‫)‪(1‬‬ ‫‪٢٨‬‬ ‫‪PDF created with pdfFactory Pro trial version www.pdffactory.com‬‬  ‫ﺍﻟﻜﻔﺎﺭ ﻭﺍﳌﻨﺎﻓﻘﲔ ﻭﻣﺎ ﻳﺴﺘﺤﻘﻮﻧﻪ ﻭﻧﻔﺲ ﺍﻟﺸﻲﺀ ﻳﻘﺎﻝ ﻋﻦ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳـﺔ‪.‬ﻭﺇﻥ‬ ‫ﺩﻝﱠ ﻫﺬﺍ ﻋﻠﻰ ﺷﻲﺀ ﻓﺈﳕﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﳘﻴﺔ ﻣﻌﺮﻓﺔ ﺍﳊﻘﻮﻕ ﻭﺃﳘﻴﺔ ﺃﺩﺍﺋﻬﺎ‪.‬‬ ‫ﺍﳊﺎﺟﺔ ﻟﻠﺒﺤﺚ ﰲ ﺣﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﻹﺳﻼﻡ‬ ‫ﻫﻞ ﻳ‪‬ﻌﺪ‪ ‬ﺍﻟﺒﺤﺚ ﰲ ﺣﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﻹﺳﻼﻡ ﻟﻮﻧﺎﹰ ﻣﻦ ﺃﻟﻮﺍﻥ ﺍﻟﺘﺮﻑ‬ ‫ﺍﻟﻔﻜﺮﻱ ﺍﻟﺬﻱ ﻻﺣﺎﺟﺔ ﻟﻸﻣﺔ ﺇﻟﻴﻪ؟ ﺃﻡ ﻫﻮ ﺿﺮﻭﺭﺓ ﺗﻘﺘﻀﻴﻬﺎ ﺃﺳﺒﺎﺏ ﻭﻇـﺮﻭﻑ‬ ‫ﻣﻌﻴﻨﺔ؟ ﻭﻫﻞ ﻓﻴﻤﺎ ﻳﺄﰐ ﻣﱪﺭﺍﺕ ﻛﺎﻓﻴﺔ ﺗﺪﻋﻢ ﺍﻟﺪﻋﻮﻯ ﺑﻀﺮﻭﺭﺓ ﺍﻟﺒﺤﺚ ﳎـﺪﺩﺍﹰ‬ ‫ﲝﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﻹﺳﻼﻡ؟‬ ‫ﺃﻭﻻﹰ‪ :‬ﺍﻟﻈﻠﻢ ﺍﻟﺬﻱ ﺗﺴﺒﺒﻪ ﺍﳍﺠﻤﺔ ﺍﻟﻘﺎﺩﻣﺔ ﻣﻦ ﺃﻭﺳﺎﻁ ﻏﺮﺑﻴﺔ ﺿﺪ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺿﺪ‬ ‫ﺍﳌﺴﻠﻤﲔ ﻓﻴﻤﺎ ﳜﺺ ﺣﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﺍﺳﺘﻌﻤﺎﳍﻢ ﻫﺬﻩ ﺍﳌـﺴﺄﻟﺔ ﻹﻳـﺬﺍﺀ‬ ‫ﺍﳌﺴﻠﻤﲔ ﻭﺧﻠﻖ ﺍﻟﻔﱳ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ‪.‬ﻓﻘﺪ ﻏﺪﺕ ﻣﺴﺄﻟﺔ ﺣﻘـﻮﻕ ﺍﻹﻧـﺴﺎﻥ‬ ‫ﺳﺒﺒﺎﹰ ﻟﻺﺑﺘﺰﺍﺯ ﺍﻟﺴﻴﺎﺳﻲ‪ ،‬ﻭﺍﻟﻀﻐﻂ ﻋﻠﻰ ﺍﻟﺸﻌﻮﺏ ﻭﺍﻷﻧﻈﻤﺔ ﺍﳊﺎﻛﻤـﺔ ﰲ‬ ‫ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪.‬‬ ‫ﺛﺎﻧﻴﺎﹰ‪ :‬ﺍﻹﺩﻋﺎﺀ ﻭﺍﻟﺘﺒﺎﻫﻲ ﺩﻭﻥ ﻭﺟﻪ ﺣﻖ ﻣﻦ ﻋﺪﻳﺪ ﻣﻦ ﺍﻟﻐﺮﺑﻴﲔ ﲟﺎ ﻟﺪﻳﻬﻢ ﻣـﻦ‬ ‫ﺗﺼﻮﺭ ﺣﻮﻝ ﺣﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﺍﻟﺰﻋﻢ ﺑﺄ‪‬ﻢ ﺍﻟﻮﺣﻴﺪﻭﻥ ﺍﻟـﺬﻳﻦ ﳛﻤﻮ‪‬ـﺎ‬ ‫ﻭﻳﺪﺍﻓﻌﻮﻥ ﻋﻨﻬﺎ‪ ،‬ﻭﺃ‪‬ﻢ ﻭﺣﺪﻫﻢ ﺍﻟﺬﻱ ﻳﺘﻤﺘﻌﻮﻥ ‪‬ﺎ‪.‬ﻓﺎﻟﺒﺤﺚ ﺍﻟﻌﻠﻤـﻲ ﰲ‬ ‫ﻣﺴﺄﻟﺔ ﺣﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﻭﻻﺳﻴﻤﺎ ﰲ ﺿﻮﺀ ﺍﻟﻨﺼﻮﺹ ﺍﻟﺼﺤﻴﺤﺔ‪ ،‬ﻭﳑﺎﺭﺳﺎﺕ‬ ‫ﺍﳌﺴﻠﻤﲔ ﺍﻟﻨﺎﺻﻌﺔ ﺍﻟﻄﻮﻳﻠﺔ ﻋﻠﻰ ﻣﺮ ﺍﻟﺘﺎﺭﻳﺦ ﺳﺘﺠ‪‬ﻠﻲ ﺍﻷﻣﺮ ﻟﻠﻨﺎﺱ ﻛﺎﻓـﺔ‪،‬‬ ‫ﻭﺳﺘﻈﻬﺮ ﺍﻟﺮﺍﻋﻲ ﺍﻟﻔﻌﻠﻲ ﳍﺬﻩ ﺍﳊﻘﻮﻕ‪ ،‬ﻭﺳﺘﻔﻮﺕ ﻋﻠﻰ ﺍﻟﻈﺎﳌﲔ ﳍﺬﺍ ﺍﻟﺪﻳﻦ‬ ‫ﻓﺮﺻﺔ ﺍﻟﺘﻐﺮﻳﺮ ﺑﺎﳉﺎﻫﻠﲔ ﻭﻓﺮﺻﺔ ﺍﳌﺰﺍﻳﺪﺓ ﺑﺎﻋﺘﺒﺎﺭﻫﻢ ﺃﺻﺤﺎﺏ ﻗﻀﻴﺔ ﺣﻘﻮﻕ‬ ‫ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﺃﻥ ﻣﻦ ﺳﻮﺍﻫﻢ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﺗﺒﻌﺎﹰ ﳍﻢ ﻭﻟﺘﺼﻮﺭﺍ‪‬ﻢ ﻋﻦ ﻫﺬﻩ‬ ‫ﺍﳌﺴﺄﻟﺔ‪.‬‬ ‫‪٢٩‬‬ ‫‪PDF created with pdfFactory Pro trial version www.pdffactory.com‬‬  ‫ﺛﺎﻟﺜﺎﹰ‪ :‬ﲡﻠﻴﺔ ﺻﻮﺭﺓ ﺣﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﻟﺪﻯ ﻋﺪﻳﺪ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺍﻟـﺬﻳﻦ ﲰﻤﺘـﻬﻢ‬ ‫ﺍﻟﺪﻋﺎﻳﺔ ﺍﻟﻐﺮﺑﻴﺔ ﻭﲰﻤﻬﻢ ﺍﻟﺰﻋﻢ ﺑﻌﺪﻡ ﻭﺟﻮﺩ ﺗﺼﻮﺭ ﺷﺎﻣﻞ ﻭﺳﻠﻴﻢ ﳊﻘـﻮﻕ‬ ‫ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﻹﺳﻼﻡ‪.‬ﺑﻞ ﻭﺳﻴﻈﻬﺮ ﳍﻢ ﻣﺪﻯ ﺗﻔﻌﻴﻞ ﻫﺬﺍ ﺍﻟﺘـﺼﻮﺭ ﻋـﱪ‬ ‫ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﻄﻮﻳﻞ ﻟﻠﻤﺴﻠﻤﲔ‪ ،‬ﻭﺳﺒﻘﻬﻢ ﻟﻠﻌﺎﱂ ﻛﻠﻪ ﰲ ﻫﺬﺍ ﺍﳌﻴﺪﺍﻥ‪.‬‬ ‫ﺭﺍﺑﻌﺎﹰ‪ :‬ﺇﻥ ﰲ ﻋﺮﺽ ﺗﺼﻮﺭ ﺷﺎﻣﻞ ﳊﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﻹﺳﻼﻡ ﺩﻋـﻮﺓ ﻟﻐـﲑ‬ ‫ﺍﳌﺴﻠﻤﲔ ﺇﱃ ﺩﺧﻮﻝ ﺍﻹﺳﻼﻡ ﻭﺍﻋﺘﻨﺎﻗﻪ‪.‬ﻭﻟﻄﺎﳌﺎ ﻛـﺎﻥ ﺍﻟﺘـﺰﺍﻡ ﺍﻹﺳـﻼﻡ‬ ‫ﻭﺍﳌﺴﻠﻤﲔ ﲝﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﻋﱪ ﺍﳌﺎﺿﻲ ﺍﻟﻄﻮﻳﻞ ﺳـﺒﺒﺎﹰ ﰲ ﺩﺧـﻮﻝ ﺃﻣـﻢ‬ ‫ﻭﺷﻌﻮﺏ ﻋﺪﻳﺪﺓ ﻃﻮﺍﻋﻴﺔ ﰲ ﺍﻹﺳﻼﻡ‪.‬ﻭﻟﻌﻞ ﻣﻦ ﺃﻫﻢ ﺩﻭﺍﻓـﻊ ﺍﻟﻐـﺮﺑﻴﲔ‬ ‫ﻟﺘﺸﻮﻳﻪ ﺻﻮﺭﺓ ﺣﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﻹﺳﻼﻡ ﺻﺪ ﻏﲑ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺃﺑﻨـﺎﺀ‬ ‫ﺟﻠﺪ‪‬ﻢ‪ ،‬ﻭﻣﻦ ﺍﻷﻣﻢ ﻭﺍﻟﺸﻌﻮﺏ ﺍﻷﺧﺮﻯ ﻋﻦ ﺍﻹﺳﻼﻡ‪ ،‬ﻻﺳﻴﻤﺎ ﰲ ﻋـﺼﺮ‬ ‫ﻏﺪﺍ ﺍﻟﻌﺎﱂ ﻓﻴﻪ ﻗﺮﻳﺔ ﺻﻐﲑﺓ ﻋﱪ ﺍﻻﻧﺘﺮﻧﺖ ﻭﻭﺳﺎﺋﻞ ﺍﻻﺗﺼﺎﻝ ﻭﺍﳌﻮﺍﺻـﻼﺕ‬ ‫ﺍﳊﺪﻳﺜﺔ‪ ،‬ﺍﻟﱵ ﺳﻬﻠﺖ ﺗﻮﺍﺻﻞ ﺃﻣﻢ ﺍﻟﻌﺎﱂ ﺑﺒﻌﻀﻬﺎ ﺑﻌﻀﺎﹰ ﺛﻘﺎﻓﻴﺎﹰ ﻭﻓﻜﺮﻳﺎﹰ‪.‬ﻭﰲ‬ ‫ﻭﻗﺖ ﻳﺰﺩﺍﺩ ﻓﻴﻪ ﺳﻌﻲ ﺍﻟﺸﻌﻮﺏ ﻭﲝﺜﻬﺎ ﻋﻦ ﻣﻨﻘﺬ ﳜﻠﺼﻬﻢ ﻣـﻦ ﺃﺯﻣـﺎ‪‬ﻢ‬ ‫ﺍﻟﺮﻭﺣﻴﺔ ﻭﻣﻦ ﻣﺸﻜﻼ‪‬ﻢ ﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻻﻗﺘـﺼﺎﺩﻳﺔ ﺍﻟﻌﺪﻳـﺪﺓ‪.‬‬ ‫ﻭﻳﺘﻄﻠﺐ ﻫﺬﺍ ﻣﻨﺎ ﻣﺰﻳﺪﺍﹰ ﻣﻦ ﺍﻟﺒﺤﺚ ﰲ ﺣﻘﻮﻕ ﺍﻹﻧـﺴﺎﻥ ﰲ ﺍﻹﺳـﻼﻡ‪،‬‬ ‫ﻭﺗﺮﲨﺔ ﻭﻧﺸﺮ ﻣﺜﻞ ﻫﺬﻩ ﺍﻷﲝﺎﺙ ﺑﲔ ﺃﹸﻣﻢ ﺍﻟﺪﻧﻴﺎ‪.‬‬ ‫ﺧﺎﻣﺴﺎﹰ‪ :‬ﺇﻥ ﻭﺿﻮﺡ ﺻﻮﺭﺓ ﺣﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﻹﺳﻼﻡ ﻭﺗﻄﺒﻴﻘﺎ‪‬ﺎ ﻟﺪﻯ ﻋﺪﻳﺪ‬ ‫ﻣﻦ ﺍﳌﺴﻠﻤﲔ –ﺍﻟﺬﻳﻦ ﺣﺎﻝ ﺍﳉﻬﻞ ﺑﺪﻳﻨﻬﻢ ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﺍﻟﺼﻮﺭﺓ ﺍﻟـﺼﺤﻴﺤﺔ‬ ‫ﺍﻟﻨﻘﻴﺔ ﳊﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﻹﺳﻼﻡ‪ -‬ﺧﻄﻮﺓ ﻋﻠﻰ ﺍﻟﻄﺮﻳﻖ ﺇﱃ ﺍﻹﻣﺎﻡ ﳓـﻮ‬ ‫ﺍﻟﺘﻨﻤﻴﺔ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻟﺸﺎﻣﻠﺔ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪.‬ﻓﺎﻹﻧـﺴﺎﻥ‬ ‫ﻫﻮ ﺃﻫﻢ ﻋﻨﺎﺻﺮ ﺍﻟﺘﻨﻤﻴﺔ‪ ،‬ﻭﺍﺳﺘﺨﺮﺍﺝ ﻃﺎﻗﺎﺗﻪ ﺍﻟﻜﺎﻣﻨﺔ ﻭﺇﺑﺪﺍﻋﻪ ﻻﳝﻜـﻦ ﺃﻥ‬ ‫ﻳﺘﻢ ﲟﻌﺰﻝ ﻋﻦ ﺍﻧﺘﻤﺎﺋﻪ ﻷﻣﺘﻪ ﻭﻭﻃﻨﻪ‪ ،‬ﻭﻫﺬﺍ ﺑﺪﻭﺭﻩ ﻻ ﺑﺪ ﻟﻪ ﻣـﻦ ﻣﻌﺮﻓـﺔ‬ ‫ﺍﻷﻓﺮﺍﺩ ﳊﻘﻮﻗﻬﻢ‪ ،‬ﻭﺑﺪﻭﻥ ﺫﻟﻚ ﻻﳝﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﻫﻨﺎﻙ ‪‬ﻀﺔ‪.‬ﻛﻤـﺎ ﺃﻥ‬ ‫‪٣٠‬‬ ‫‪PDF created with pdfFactory Pro trial version www.pdffactory.com‬‬  ‫ﺣﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﺿﺮﻭﺭﺓ ﻟﺘﻤﺎﺳﻚ ﺍﳉﺒﻬﺔ ﺍﻟﺪﺍﺧﻠﻴـﺔ ﺿـﺪ ﺃﻱ ﻋـﺪﻭﺍﻥ‬ ‫ﺧﺎﺭﺟﻲ‪ ،‬ﻓﺎﻹﻧﺴﺎﻥ ﺍ‪‬ﺮﺩ ﻣﻦ ﺣﻘﻮﻗﻪ ﻏﲑ ﻣﻨﺘﻢٍ ﻷﻣﺘﻪ ﻭﺩﻭﻟﺘﻪ‪.‬ﻭﺍ‪‬ﺘﻤـﻊ‬ ‫ﺍﻟﺬﻱ ﻳﻨﻌﺪﻡ ﺃﻭ ﻳﻀﻤﺤﻞ ﻓﻴﻪ ﺍﻷﺧﺬ ﲝﻘﻮﻕ ﺍﻹﻧـﺴﺎﻥ ﻫـﻮ ﳎﺘﻤـﻊ –‬ ‫ﻭﻻﺭﻳﺐ‪ -‬ﻏﲑ ﻣﺘﻀﺎﻣﻦ ﻣﻊ ﺑﻌﻀﻪ ﺑﻌﻀﺎﹰ‪ ،‬ﻻﰲ ﻭﻗﺖ ﺍﻟﺴﻠﻢ ﻭﻻ ﰲ ﻭﻗﺖ‬ ‫ﺍﳊﺮﺏ‪.‬ﻛﻤﺎ ﺃﻧﻪ ﳎﺘﻤﻊ ﺿﻌﻴﻒ ﺃﻣﺎﻡ ﺍﻟﺸﺎﺋﻌﺎﺕ ﺍﳍﺪﺍﻣﺔ‪.‬ﻭﺍﳌﻈﻠﻮﻡ ﺍ‪‬ﺮﺩ‬ ‫ﻣﻦ ﺣﻘﻮﻗﻪ ﺃﻭ ﻏﲑ ﺍﳌﻈﻠﻮﻡ ﺍﻟﺬﻱ ﻳﺘﻮﻫﻢ ﺍﻟﻈﻠﻢ ﻻﳝﻜﻦ ﺃﻥ ﻳﻜـﻮﻥ ﻟﺒﻨـﺔ‬ ‫ﺻﺎﳊﺔ ﰲ ﳎﺘﻤﻌﻪ ﻭﻗﺖ ﺍﻟﺴﻠﻢ ﻳﻌﻄﻲ ﻭﻳﺰﻭﺩ ﺃﻣﺘﻪ ﺑﺎﻟﺘﻨﻤﻴﺔ ﻭﺍﻟﺒﻨﺎﺀ‪ ،‬ﻛﻤﺎ ﺃﻧﻪ‬ ‫ﻳﺴﺘﺤﻴﻞ ﺃﻥ ﻳﻜﻮﻥ ﻣﺪﺍﻓﻌﺎﹰ ﺻﺎﺩﻗﺎﹰ ﻋﻨﻬﺎ ﻭﻗﺖ ﺍﳊﺮﺏ‪.‬ﻭﻣﻌﺮﻓﺔ ﺍﻹﻧـﺴﺎﻥ‬ ‫ﲝﻘﻮﻗﻪ ﺧﻄﻮﺓ ﺃﺳﺎﺱ ﳊﺼﻮﻟﻪ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺍﻟﺒﺤﺚ ﰲ ﺣﻘـﻮﻕ ﺍﻹﻧـﺴ?