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ﻭﺳﺒﺐ ﺍﳌﻮﺿﻮﻉ ﺃﳘﻴﺔ ﰲ ﲤﻬﻴﺪ
ﺍﻟﺒﺤﺚ ﱠﻂﻄﻭﳐ ﺍﺧﺘﻴﺎﺭﻩ
ﻭﻧﻌﻮﺫ ،ﺇﻟﻴﻪ ﻭﻧﺘﻮﺏ ،ﻭﻧﺴﺘﻐﻔﺮﻩ ،ﻭﻧﺴﺘﻌﻴﻨﻪ ،ﳓﻤﺪﻩ ،ﷲ ﺍﳊﻤﺪ ﺇﻥ
،ﻟﻪ ﻣﻀﻞ ﻓﻼ ﺍﷲ ﻳﻬﺪﻩ ﻣﻦ ،ﺃﻋﻤﺎﻟﻨﺎ ﻭﺳﻴﺌﺎﺕ ،ﺃﻧﻔﺴﻨﺎ ﺷﺮﻭﺭ ﻣﻦ ﺑﺎﷲ
ﻻ ﻭﺣـﺪﻩ ﺍﷲ ﺇﻻ ﺇﻟـﻪ ﻻ ﺃﻥ ﻭﺃﺷﻬﺪ ،ﻟﻪ ﻫﺎﺩﻱ ﻓﻼ ﺍﷲ ﻳﻀﻠﻞ ﻭﻣﻦ
ﻧﺒﻴﻨ ﺃﻥ ﻭﺃﺷﻬﺪ ،ﻟﻪ ﺷﺮﻳﻚﻭﺭﺳﻮﻟﻪ ﻋﺒﺪﻩ ﺍﺪﳏﻤ ﺎﻋﻠﻴـﻪ ﺍﷲ ﺻـﻠﻰ ،
ﺍﲑﻛﺜ ﺎﻤﺗﺴﻠﻴ ﻭﺳﻠﻢ..ﺑﻌﺪ ﺃﻣﺎ:
ﻫـﺬﺍ ﰲ ﲔﲦـ ﺮﺟﻮﻫ ﺍﷲ ﺇﱃ ﺍﻟﺪﻋﻮﺓ ﰲ ﺍﳊﻜﻤﺔ ﻣﻮﺿﻮﻉ ﻓﺈﻥ
ﳑـﻦ ﻓﻜﻢ ﻭﺗﺘﻔﺎﻋﻞ؛ ﺍﻟﻨﻔﻮﺱ ﺗﺘﺠﺎﻭﺏ ﻓﻴﻪ ﺍﻟﻔﻘﻪ ﻗﺪﺭ ﻭﻋﻠﻰ ،ﺍﳌﻴﺪﺍﻥ
ﻳـﺘﻤﻜﻦ ﱂ ،ﻣﺘﺸﻌﺒﺔ ﻣﻠﺘﻮﻳﺔ ﻃﺮﻕ ﰲ ﺃﺿﺎﻋﻪ ﺎﻤﺳﻠﻴ ﺎﻴﻧﻘ ﺍﺮﻓﻜ ﳛﻤﻞ
ﳚﻤ ﺃﻥ ﻓﻴﻬﺎﺍﻟﻨـﺎﺱ ﻳﺮﻯ ﻭﻋﻨﺪﻣﺎ ،ﻣﺴﺘﻤﻌﻴﻪ ﺇﱄ ﻟﻴﻮﺻﻠﻪ ﺍﻟﻔﻜﺮ ﻫﺬﺍ ﻊ
ﺍﻟﻔﻜﺮ ﻫﺬﺍ ﻓﻴﺘﻬﻤﻮﻥ ،ﺇﺣﺴﺎﻧﻪ ﻗﺒﻞ ﺍﻟﻈﻦ ﺇﺳﺎﺀﺓ ﻣﻨﻬﻢ ﻳﺴﺒﻖ ﻣﻨﻪ ﺫﻟﻚ
ﺣﺎﻣﻠـﻪ ﰲ ﱠـﺎﻟﺇ ﻟﻴﺴﺎ ﻭﺍﻟﻘﺼﻮﺭ ﺍﻟﻌﺠﺰ ﺃﻥ ﻭﺍﳊﻖ ،ﻭﺍﻟﻘﺼﻮﺭ ﺑﺎﻟﻌﺠﺰ
ﻓﻘﻂ.
ﻫﺬﺍ ﲢﺖ ﻥﻭﺩﹸﺃﻭ ،ﺳﻨﻮﺍﺕ ﻣﻨﺬ ﺍﻷﻣﺮ ﻫﺬﺍ ﰲ ﺃﻓﻜﺮ ﻛﻨﺖ ﻭﻟﻘﺪ
ﺍﻟﻌﻨﻮﺍﻥ:»ﺍﻟﺪﻋﻮﺓ ﰲ ﺍﳊﻜﻤﺔ«ﻫـﻮ ﺁﺧﺮ ﻋﻨﻮﺍﻥ ﻭﲢﺖ ،:»ﺍﳌﻨـﻬﺞ
ﻟﻠﺪﻋﻮﺓ ﺍﻟﻌﻤﻠﻲ«-ﳍﺎ ﻛﺎﻥ ،ﺍﻟﺪﻋﻮﺓ ﰲ ﻋﻤﻠﻴﺔ ﻭﻗﻔﺎﺕ ﻣﻦ ﻩﺪﹶﺟﺃ ﻣﺎ
ﺍﻟﻔﺎﺋﺪﺓ ﻭﺃﻋﻈﻢ ﺍﻷﺛﺮ ﺃﻗﻮﻯ.
ﺃﻥ ﱄ ﻦﻴﺒﺗ ﺃﻥ ﺑﻌﺪ ،ﺍﻷﻭﻝ ﺍﳌﻮﺿﻮﻉ ﰲ ﺍﻟﻜﺘﺎﺑﺔ ﺃﺑﺪﺃ ﺃﻥ ﺭﺃﻳﺖ ﰒ
ﻭﺳـﻠﻢ ﻋﻠﻴﻪ ﺍﷲ ﺻﻠﻰ ﺳﲑﺗﻪ ﺛﻨﺎﻳﺎ ﰲ ﻣﺘﻮﺍﻓﺮﺓ ﺍﻟﻌﻠﻤﻴﺔ ﻭﻣﺎﺩﺗﻪ ﺃﺳﺎﺳﻪ
ﻋﻨ ﻛﺘﺐ ﺍﻟﱵﺍﻟﺸـﺮﻋﻲ ﻟﻔﻘﻬﻬـﺎ ﻭﺩﺍﺭﺱ ،ﳍـﺎ ﺟﺎﻣﻊ ﺑﲔ ﺍﻟﻜﺜﲑ ﻬﺎ
3. ﺍﻟﺪ ﰲ ﺍﳊﻜﻤـﺔﺍﷲ ﺇﱃ ﻋـﻮﺓ ٦
ﻭﺍﻟﺪﻋﻮﻱ.
ﺃﺣـﺎﻭﻝ ﻭﻟﻌﻠﻲ ،ﺍﻟﻴﻮﻡ ﺍﻟﺪﻋﻮﺓ ﻣﻴﺪﺍﻥ ﰲ ﺑﺎﻟﻐﺔ ﺃﳘﻴﺔ ﻭﻟﻠﻤﻮﺿﻮﻉ
ﺍﻟﺘﺎﻟﻴﺔ ﺍﻟﻔﻘﺮﺍﺕ ﰲ ﺍﳌﻮﺿﻮﻉ ﻫﺬﺍ ﺃﳘﻴﺔ ﺃﻭﺟﺰ ﺃﻥ ﻫﻨﺎ:
١-ﺗﻌﺎﱃ ﻗﻮﻟﻪ:ﹶﺔـﻤﹾﻜﺤﹾﻟﺍ ﺕﺆﻳ ﻦﻣﻭ ُﺀﺎﺸﻳ ﻦﻣ ﹶﺔﻤﹾﻜﺤﹾﻟﺍ ﻲﺗﺆﻳ
ﺮﻴﺧ ﻲﺗﹸﻭﺃ ﺪﹶﻘﹶﻓﺍ]ﺁﻳﺔ ،ﺍﻟﺒﻘﺮﺓ ﺳﻮﺭﺓ٢٦٩[ﺍﷲ ﻣﻦ ﺷﻬﺎﺩﺓ ﻓﻬﺬﻩ ؛–
ﻭﺗﻌﺎﱃ ﺳﺒﺤﺎﻧﻪ-»ﻭﺣﺴـﺷﻬﺎﺩﺓ ﻣﻦ ﺎ ﺒﻚ«ﺍﳊﻜﻤـﺔ ﻟﺼﺎﺣﺐ
ﻋﻠﻰ ﻟﻠﺘﻌﺮﻑ ﻱﻗﻮ ﺩﺍﻓﻊ ﻓﻘﻂ ﲟﻔﺮﺩﻫﺎ ﻭﻫﺬﻩ ،ﺍﲑﻛﺜ ﺍﲑﺧ ﺃﻭﰐ ﻗﺪ ﺑﺄﻧﻪ
ﺗﻄﺒﻴﻘﻴﺔ ﺗﻌﺮﻳﻔﻴﺔ ﺩﺭﺍﺳﺔ ﻭﺩﺭﺍﺳﺘﻬﺎ ﻣﻌﻨﺎﻫﺎ.
٢-ﺍﻟﺮﺳﻮﻝ ﺩﻋﻮﺓ ﻫﻲ ﺍﳊﻜﻤﺔ ﻫﺬﻩ ﺇﻥﺍﷲ ﻋﺒﺪ ﻋﻤﻪ ﻻﺑﻦ
ﻋﺒﺎﺱ ﺑﻦ–ﻋﻨﻬﻤﺎ ﺍﷲ ﺭﺿﻲ–ﻗﺎﻝ ﺣﲔ:»ﺍﳊﻜﻤﺔ ﱢﻤﻪﻠﻋ ﺍﻟﻠﻬﻢ«.
ﺍﻟﺒﺨﺎﺭﻱ ﺃﺧﺮﺟﻪ)١(
ﻋﺒـﺎﺱ ﺍﺑﻦ ﻋﻠﻢ ﰲ ﺍﻟﺪﻋﻮﺓ ﻫﺬﻩ ﺃﺛﺮ ﻇﻬﺮ ﻭﻟﻘﺪ ،
–ﻋﻨﻪ ﺍﷲ ﺭﺿﻲ–ﻋﻨﻪ ﻗﺎﻟﻮﺍ ﺣﱴ ﻓﻘﻬﻪ ﻭﰲ:ﺃﻫـﻞ ـﺬﺍ ﲰﻊ ﻟﻮ
ﻷﺳﻠﻤﻮﺍ ﺍﻟﺪﻳﻠﻢ.ﻳﻬﺒـﻬﺎ ﺃﻥ ﺭﺑـﻪ ﺍﻟﺮﺳﻮﻝ ﺩﻋﺎ ﺍﻟﱵ ﺍﳊﻜﻤﺔ ﻫﻲ ﻓﻤﺎ
ﻋﻤﻪ؟ ﻻﺑﻦ!
٣-ﺍﻟﻨ ﺇﻥﻳﺴـﺘﻨﺪ ﺃﻥ ﻳﺮﻳـﺪ ﱞﻞﻭﻛ ،ﺍﳊﻜﻤﺔ ﻋﻦ ﻳﺘﺤﺪﺛﻮﻥ ﺎﺱ
ﲡﻠﻴـﺔ ﻣﻦ ﺪﺑ ﻭﻻ ،ﺎﻤﺣﻜﻴ ﻳﻜﻮﻥ ﺃﻥ ﳛﺮﺹ ﺍﷲ ﺇﱃ ﻓﺎﻟﺪﺍﻋﻲ ﺇﻟﻴﻬﺎ؛
ﻟﻪ ﺍﻷﻣﺮ ﻫﺬﺍ-ﺍﻷﻣـﺮ ﻫﺬﺍ ﲡﻠﻴﺔ ﰲ ﻣﺴﺎﻋﺪﺗﻪ ﺍﻷﻗﻞ ﻋﻠﻰ ﺃﻭ-ﻷﻥ
ﺍﷲ–ﻭﺗﻌﺎﱃ ﺳﺒﺤﺎﻧﻪ–ﺗﻌﺎﱃ ﻗﺎﻝ ﺑﺎﳊﻜﻤﺔ؛ ﺍﷲ ﺇﱃ ﺑﺎﻟﺪﻋﻮﺓ ﺃﻣﺮﻩ:
ﺑﺭ ﹺﻞﹺﻴﺒﺳ ﹶﻰﻟﹺﺇ ﻉﺩﺍﺔﻨﺴﺤﹾﻟﺍ ﺔﹶﻈﻋﻮﻤﹾﻟﺍﻭ ﺔﻤﹾﻜﺤﹾﻟﹺﺎﺑ ﻚ]،ﺍﻟﻨﺤﻞ ﺳﻮﺭﺓ
ﺁﻳﺔ١٢٥.[
)١(ﺍﻟﺒﺨﺎﺭﻱ ﺻﺤﻴﺢ ،ﺍﻟﺒﺨﺎﺭﻱ ﺍﻹﻣﺎﻡ.٤/٢١٧.
4. ﺍﷲ ﺇﱃ ﺍﻟﺪﻋـﻮﺓ ﰲ ﺍﳊﻜﻤـﺔ٧
ﻫـﺬﺍ ﻒﻴﻭﻳﻜ ،ﺗﻌﻠﻴﻤﻪ ﰲ ﺑﺎﳊﻜﻤﺔ ﺍﻟﺪﺍﻋﻲ ﻳﻄﺎﻟﺐ ﻮﺍﳌﺪﻋ ﺇﻥ ﰒ
ﺫﻟﻚ؟ ﰲ ﺍﳊﻖ ﻭﺟﻪ ﻓﺄﻳﻦ ﺎ؛ﻤﺩﺍﺋ ﻟﺼﺎﳊﻪ ﺍﳌﻌﲎ
٤-ﻧﺒﻴﻪ ﻭﺳﻨﺔ ﺍﷲ ﻛﺘﺎﺏ ﰲ ﳎﻤﻞ ﻣﻌﲎ ﺍﳊﻜﻤﺔﻭﺟـﺎﺀﺕ ،
ﻫﺬﺍ ﻭﲡﻠﻲ ﻟﺘﻮﺿﺢ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﺴﻨﺔﻭﺭﺑﻂ ﺍﳌﻮﺍﻗﻒ ﻫﺬﻩ ﻭﲨﻊ ،ﺍﻹﲨﺎﻝ
ﺍﷲ ﺇﱃ ﻟﻠﺪﻋﻮﺓ ﺍﻟﺮﺍﺳﺨﺔ ﺍﳌﻌﺎﱂ ﻭﻳﻀﻊ ،ﺍﻟﻄﺮﻳﻖ ﻳﻨﲑ ﺑﺒﻌﺾ ﺑﻌﻀﻬﺎ–
ﺳﺒﺤﺎﻧﻪ–ﺑﺎﳊﻜﻤﺔ.
٥-ﻷﻧـﻪ ﺍﻟﺪﻋﻮﺓ؛ ﻟﻔﻦ ﺍﻟﻔﻘﺮﻱ ﺍﻟﻌﻤﻮﺩ ﱢﻞﺜﳝ ﺍﳌﻮﺿﻮﻉ ﻫﺬﺍ ﺇﻥ
ﻓﻨﺼﺎﺏ ،ﺍﳌﻮﺍﻗﻒ ﻣﻦ ﻛﺜﲑ ﰲ ﻧﺘﻌﺠﻞ ﺇﻧﻨﺎ ،ﺍﻟﺪﻋﻮﺓ ﻛﻴﻔﻴﺔ ﻋﻠﻰ ﱢﺰﻛﻳﺮ
ﺍﻟﻜ ﺿﻴﻌﻨﺎ ﻷﻧﻨﺎ ﻣﻘﺘﻞ؛ ﰲﻳـﺆﺗﻰ ﻣﻦ ﺃﻥ ﻓﻜﻤﺎ ﺍﳊﻜﻤﺔ؛ ﻓﻀﻴﻌﻨﺎ ﻴﻔﻴﺔ
ﺣﺮﻡ ﻓﻘﺪ ﺍﳊﻜﻤﺔ ﻡﺮﺣ ﻣﻦ ﺇﻥ ﻓﻜﺬﻟﻚ ،ﺍﲑﻛﺜ ﺍﲑﺧ ﺃﻭﰐ ﻓﻘﺪ ﺍﳊﻜﻤﺔ
ﻭﺇﺑـﺮﺍﺯ ﺍﻷﳘﻴﺔ ﻫﺬﻩ ﻋﻠﻰ ﻟﻠﺘﻨﺒﻴﻪ ﳏﺎﻭﻟﺔ ﺍﻟﺒﺤﺚ ﻫﺬﺍ ﻭﰲ ،ﺍﲑﻛﺜ ﺍﲑﺧ
ﺎﻣﻭﺍﻫﺘﻤﺎ ﺍﲑﺗﺬﻛ ﻓﻴﻬﺎ ﻟﻌﻞ ﺍﻟﻮﺍﺟﻬﺔ؛ ﰲ ﳍﺎ.
ﺍﻟـﺪﻋﻮﺓ ﻛﺘﺐ ﻭﻣﻄﺎﻟﻌﺔ ﺍﻷﳘﻴﺔ ﻫﺬﻩ ﺇﺩﺭﺍﻙ ﻣﻨﻄﻠﻖ ﻭﻣﻦﺑﻌـﺪ
ﺍﻟﻌﻨﺎﻳـﺔ ﻣـﻦ ﺣﻘﻪ ﺃﻋﻄﻲ ﺍﳌﻮﺿﻮﻉ ﺃﻥ ﺃﺟﺪ ﱂ ،ﺃﺟﻮﺍﺋﻬﺎ ﰲ ﺍﻟﻌﻴﺶ
،ﺇﺳـﻼﻣﻴﺔ ﺻـﺤﻮﺓ ﻣﻦ ﺍﻷﻳﺎﻡ ﻫﺬﻩ ﰲ ﻧﻌﻴﺸﻪ ﻣﺎ ﻭﲞﺎﺻﺔ ،ﺍﻟﻜﺎﻓﻴﺔ
،ﺍﻟﻨﺒﻮﻳـﺔ ﺑﺎﻟﺴﲑﺓ ﻟﺘﺮﺗﺒﻂ ﻭﺗﻮﺟﻴﻪ؛ ﺗﺮﺷﻴﺪ ﺇﱃ ﲢﺘﺎﺝ ،ﲪﻴﺪﺓ ﻭﺭﺟﻌﺔ
ﻣﻨﻬﺎﺟﻬﺎ ﻋﻠﻰ ﻭﺍﻟﺴﲑ.
ﺑـﻞ ﺍﻟﻨﺒﻮﻳﺔ؛ ﺍﻟﺴﻨﺔ ﻋﻠﻰ ﺍﻟﺒﺤﺚ ﳍﺬﺍ ﻛﺘﺎﺑﱵ ﰲ ﺍﻋﺘﻤﺪﺕ ﻭﻗﺪ
ﻋﻠﻰﺳـﻮﻯ ﳚﻤﻌﻬﺎ ﻻ ﺍﻟﱵ ﺍﻟﻨﺒﻮﻳﺔ ﺍﻟﺴﲑﺓ ﻣﻦ ﺍﳌﺨﺘﻠﻔﺔ ﺍﳌﻮﺍﻗﻒ ﲨﻊ
ﻓـﺎﻟﻘﺮﺁﻥ ﺫﻟﻚ؛ ﺧﻼﻑ ﻇﺎﻫﺮﻫﺎ ﻛﺎﻥ ﻭﺇﻥ ،ﺍﳊﻜﻤﺔ ﻫﻮ ﻭﺍﺣﺪ ﻣﻌﲎ
ﺍﻟﺴـﻨﺔ ﻭﺟـﺎﺀﺕ ،ﺍﻟﻜﱪﻯ ﺍﻟﻘﻮﺍﻋﺪ ﻭﻓﻴﻪ ،ﺍﻷﻭﻝ ﺍﳌﺼﺪﺭ ﻫﻮ ﺍﻟﻜﺮﱘ
5. ﺍﻟﺪ ﰲ ﺍﳊﻜﻤـﺔﺍﷲ ﺇﱃ ﻋـﻮﺓ ٨
ﻫـﺬﺍ ﰲ ﺳـﻠﻜﺖ ﻭﻗـﺪ ،ﺍﻟﻜﺮﱘ ﺍﻟﻘﺮﺁﻥ ﳍﺬﺍ ﺎﻴﻋﻤﻠ ﺎﺣﻭﺷﺮ ﹰﺎﻘﺗﻄﺒﻴ
ﺍﻟﺘﻌﺮﻳ ﺑﲔ ﲨﻊ ﹰﺎﻜﻣﺴﻠ ﺍﻟﺒﺤﺚﻓﺠﻌﻠﺖ ،ﺍﻟﻌﻤﻠﻲ ﻭﺍﻟﺘﻄﺒﻴﻖ ﺍﻟﻨﻈﺮﻱ ﻒ
ﻗﺴﻤﲔ ﺇﱃ ﺎﻣﻣﻘﺴﻮ ﺍﻟﺪﻋﻮﺓ ﰲ ﺍﳊﻜﻤﺔ ﲝﺚ:
ﺃﻭﳍﻤﺎ:ﻭﻣﻔﻬﻮﻣﻬـﺎ ﺍﳊﻜﻤﺔ ﻓﻴﻪ ﻋﺮﻓﺖ ﺇﺫ ﺍﻟﻨﻈﺮﻱ؛ ﺍﻟﺘﻌﺮﻳﻒ ﰲ
ﺍﻟﺪﻋﻮﻱ ﺎﻝﺍ ﻭﰲ ،ﻭﺍﻟﺴﻨﺔ ،ﻭﺍﻟﻘﺮﺁﻥ ،ﺍﻟﻠﻐﺔ ﰲ.
ﺍﻟﺜﺎﱐ ﻭﺍﻟﻘﺴﻢ:ﺍﻟﺮﺳﻮﻝ ﺃﺣﺎﺩﻳﺚ ﺧﻼﳍﺎ ﺗﺘﺒﻌﺖ ﻋﻤﻠﻴﺔ ﺗﻄﺒﻴﻘﺎﺕ
ﳐﺘ ﺻﻮﺭ ﰲ ﺑﻴﻨﻬﺎ ﻭﲨﻌﺖ ،ﻧﻈـﺮﺓ ﻷﻭﻝ ﺑﻌﻀﻬﺎ ﰲ ﻳﺘﺒﺎﺩﺭ ﻗﺪ ﻠﻔﺔ
ﻣﻌـﺎﱐ ﻓﻴﻬﺎ ﺗﺒﺪﻭ ﻓﻴﻬﺎ ﺍﻟﻨﻈﺮ ﳝﻌﻦ ﻭﻋﻨﺪﻣﺎ ،ﻣﺘﻨﺎﻗﻀﺔ ﺑﻞ ﻣﺘﻨﺎﻓﺮﺓ؛ ﺎﺃ
ﻭﺍﺿﺤﺔ ﺟﻠﻴﺔ ﺯﺍﻫﻴﺔ ﺍﻟﺪﻋﻮﻳﺔ ﺍﳊﻜﻤﺔ.
ﺍﻟﺘﺎﱄ ﺍﻟﻨﺤﻮ ﻋﻠﻰ ﺍﻟﺒﺤﺚ ﱠﻂﻄﳐ ﻛﺎﻥ ﻭﻗﺪ:
ﻭﳐﻄـﻂ ﻓﻴـﻪ ﺍﻟﺒﺤﺚ ﺍﺧﺘﻴﺎﺭ ﻭﺳﺒﺐ ﺍﳌﻮﺿﻮﻉ ﺃﳘﻴﺔ ﰲ ﲤﻬﻴﺪ
ﺍﻟﺒﺤﺚ.
ﺍﻷﻭﻝ ﺍﻟﻔﺼﻞ:ﺍﳊﻜﻤ ﻣﻔﻬﻮﻡﺔ
ﻣﺒﺎﺣﺚ ﻭﻓﻴﻪ:
ﺍﻷﻭﻝ:ﻟﻐﺔ ﺍﳊﻜﻤﺔ ﺗﻌﺮﻳﻒ.
ﺍﻟﺜﺎﱐ:ﺍﻟﻨﺒﻮﻳﺔ ﻭﺍﻟﺴﻨﺔ ﺍﻟﻜﺮﱘ ﺍﻟﻘﺮﺁﻥ ﰲ ﺍﳊﻜﻤﺔ.
ﺍﻟﺜﺎﻟﺚ:ﺍﻻﺻﻼﺡ ﰲ ﺍﳊﻜﻤﺔ.
ﺍﻟﺮﺍﺑﻊ:ﺍﷲ ﺇﱃ ﺍﻟﺪﻋﻮﺓ ﳎﺎﻝ ﰲ ﺍﳊﻜﻤﺔ.
6. ﺍﷲ ﺇﱃ ﺍﻟﺪﻋـﻮﺓ ﰲ ﺍﳊﻜﻤـﺔ٩
ﺍﳋﺎﻣﺲ:ﺍﷲ ﺇﱃ ﺍﻟﺪﻋﻮﺓ ﻣﺮﺍﺗﺐ ﰲ ﺍﳊﻜﻤﺔ ﻣﻨﺰﻟﺔ.
ﺍﻟﺜﺎﱐ ﺍﻟﻔﺼﻞ:ﺍﷲ ﺇﱃ ﺍﻟﺪﻋﻮﺓ ﰲ ﺍﳊﻜﻤﺔ ﺗﻄﺒﻴﻘﺎﺕ
ﻭﻣﺒﺎﺣﺚ ﻭﺛﻼﺛﺔ ﲤﻬﻴﺪ ﻓﻴﻪ:
ﲤﻬﻴﺪ:
ﺍﻷﻭﻝ ﺍﳌﺒﺤﺚ:ﺍﳌﺪﻋﻮ ﺑﺎﺧﺘﻼﻑ ﺎﺗﻄﺒﻴﻘﺎ.
ﺍﻟﺜﺎﱐ ﺍﳌﺒﺤﺚ:ﺍﳌﻮﺿﻮﻉ ﻭﺍﺧﺘﻼﻑ ﺎﺗﻄﺒﻴﻘﺎ.
ﺍﻟﺜﺎﻟﺚ ﺍﳌﺒﺤﺚ:ﻭﺍﻟﻈﺮﻭﻑ ﺍﻟﻮﺳﺎﺋﻞ ﺑﺎﺧﺘﻼﻑ ﺎﺗﻄﺒﻴﻘﺎ.
ﺍﳌﺮﺍﺟﻊ ﻭﻓﻬﺎﺭﺱ ﺍﳋﺎﲤﺔ ﰒ.
ﻭﺑﻌﺪ:
ﻣﺘﻮﺍ ﺟﻬﺪ ﻓﻬﻮ ﺍﻟﺒﺤﺚ؛ ﻫﺬﺍ ﰲ ﹰﺎﺌﺷﻴ ﻟﻨﻔﺴﻲ ﻋﻲﺩﺃ ﻻ ﻓﺈﱐﺿـﻊ
ـﻢ ﻳﺸـﻘﻰ ﻻ ﺍﻟﻘﻮﻡ ﻭﻫﻢ ،ﺍﻟﺪﻋﺎﺓ ﺯﻣﺮﺓ ﺇﱃ ﺍﻻﻧﻀﻤﺎﻡ ﺑﻪ ﺃﺭﺩﺕ
ﻭﺑﲔ ،ﺎﻴﺳﻭﻣﺘﺄ ﺎﻳﻣﻘﺘﺪ ﻢﻭ ﺎﺴﺟﻠﻴ ﳍﻢ ﺃﻛﻮﻥ ﺃﻥ ﻭﺣﺴﱯ ،ﺟﻠﻴﺴﻬﻢ
ﻧﺼـﻮﺹ ﺇﻻ ﻫﻲ ﻓﻤﺎ ﺎ؛ﺤﻭﻣﺘﺼﻔ ﺎﺒﻣﻘﻠ ﺍﻟﻌﻄﺮﺓ ﺍﻟﺴﲑﺓ ﺗﻠﻚ ﺭﺣﺎﺏ
،ﺑﺎﺟﺘﻤﺎﻋﻬـﺎ ﹰﻻﲨـﺎ ﻟﺘﺰﺩﺍﺩ ﺑﻴﻨﻬﺎ؛ ﻭﲨﻌﺖ ،ﻭﻫﻨﺎﻙ ﻫﻨﺎ ﻣﻦ ﺎﺃﺧﺬ
،ﺑﺘﺮﺗﻴﺒﻬﺎ ﹰﺎﻘﻭﺗﻨﺎﺳﻣﻨﻪ ﻭﺗﻨﻮﻋﻬﺎ ﺍﳌﻮﺍﻗﻒ ﺍﺧﺘﻼﻑ ﺣﻜﻤﺔ ﻓﺒﺪﺕ،
ﺍﻟﻨﱯ ﻫﺬﺍ ﻋﻈﻤﺔ ﻓﻴﻬﺎ ﻭﺑﺪﺕﻃﺮﻳـﻖ ﻭﺍﺯﺩﺍﺩ ،ﺩﻋﻮﺗـﻪ ﻭﻋﻈﻤﺔ
ﺑﻪ ﺍﻟﺘﺄﺳﻲﺎﺣﻭﻭﺿﻮ ﺇﺿﺎﺀﺓ.
ﻛﻨﺖ ﻭﺇﻥ–ﺍﻟﻘﺎﺭﺉ ﺃﻳﻬﺎ–ﻭﻟـﻪ ،ﺍﷲ ﻣـﻦ ﻓﻬﻮ ﺍﲑﺧ ﺍﺪﻭﺍﺟ
ﻭﻋﺠﺰ ﻗﺼﻮﺭ ﻓﻬﻮ ﺍﻷﺧﺮﻯ ﻛﺎﻧﺖ ﻭﺇﻥ ،ﺍﺮﻭﺁﺧ ﹰﻻﺃﻭ ﻭﺍﻟﺸﻜﺮ ﺍﳊﻤﺪ
ﺃﻥ ﺃﺳﺄﻝ ﻭﺍﷲ ،ﺍﻟﺒﺸﺮ ﻭﺿﻌﻒ،ﻭﻗﺎﺭﺋﻬـﺎ ﻟﻜﺎﺗﺒـﻬﺎ ﻫﺪﻯ ﻓﻴﻬﺎ ﳚﻌﻞ
ﳏﻤﺪ ﻧﺒﻴﻨﺎ ﻋﻠﻰ ﻭﺳﻠﻢ ﺍﷲ ﻭﺻﻠﻰ.
7. ﺍﻟﺪ ﰲ ﺍﳊﻜﻤـﺔﺍﷲ ﺇﱃ ﻋـﻮﺓ ١٠
ﺍﻷﻭﻝ ﺍﻟﻔﺼﻞ
ﺍﳊﻜﻤﺔ ﻣﻔﻬﻮﻡ
ﻣﺒﺎﺣﺚ ﲬﺴﺔ ﻭﻓﻴﻪ:
ﺍﻷﻭﻝ ﺍﳌﺒﺤﺚ:ﻟﻐﺔ ﺍﳊﻜﻤﺔ ﺗﻌﺮﻳﻒ.
ﺍﻟﺜﺎﱐ ﺍﳌﺒﺤﺚ:ﺍﻟﻨﺒﻮﻳﺔ ﻭﺍﻟﺴﻨﺔ ﺍﻟﻜﺮﱘ ﺍﻟﻘﺮﺁﻥ ﰲ ﺍﳊﻜﻤﺔ ﻣﻌﲎ.
ﺍﻟﺜﺎﻟﺚ ﺍﳌﺒﺤﺚ:ﺍﻻﺻﻄﻼﺡ ﰲ ﺍﳊﻜﻤﺔ ﻣﻌﲎ.
ﺍﻟﺮﺍﺑ ﺍﳌﺒﺤﺚﻊ:ﺍﷲ ﺇﱃ ﺍﻟﺪﻋﻮﺓ ﳎﺎﻝ ﰲ ﺍﳊﻜﻤﺔ ﻣﻔﻬﻮﻡ.
ﺍﳋﺎﻣﺲ ﺍﳌﺒﺤﺚ:ﺍﷲ ﺇﱃ ﺍﻟﺪﻋﻮﺓ ﻣﺮﺍﺗﺐ ﰲ ﺍﳊﻜﻤﺔ ﻣﻨﺰﻟﺔ.
8. ﺍﷲ ﺇﱃ ﺍﻟﺪﻋـﻮﺓ ﰲ ﺍﳊﻜﻤـﺔ١١
ﺍﻷﻭﻝ ﺍﳌﺒﺤﺚ
ﻟﻐﺔ ﺍﳊﻜﻤﺔ ﺗﻌﺮﻳﻒ
ﻓﺎﺭﺱ ﺍﺑﻦ ﻗﺎﻝ:»ﻭﻫﻮ ﻭﺍﺣﺪ؛ ﺃﺻﻞ ﻭﺍﳌﻴﻢ ﻭﺍﻟﻜﺎﻑ ﺍﳊﺎﺀ ﺣﻜﻢ
ﺍﻟﺪﺍﺑﺔ ﺣﻜﻤﺔ ﻭﲰﻴﺖ ،ﺍﻟﻈﻠﻢ ﻣﻦ ﺍﳌﻨﻊ ﻭﻫﻮ ﺍﳊﻜﻢ؛ ﺫﻟﻚ ﻭﺃﻭﻝ ،ﺍﳌﻨﻊ
ﲤﻨﻌﻬﺎ ﺎﻷ«.ﻗﺎﻝ ﰒ:»ﺍﳉﻬﻞ ﻣﻦ ﲤﻨﻊ ﺎﻷ ﻗﻴﺎﺳﻬﺎ؛ ﻫﺬﺍ ﻭﺍﳊﻜﻤﺔ.
ﻭﺗﻘﻮﻝ:ﺎﻤﲢﻜﻴ ﺎﻧﻓﻼ ﺣﻜﻤﺖ:ﻳﺮﻳﺪ ﻋﻤﺎ ﻪﺘﻣﻨﻌ«.)١(
ﺍﻷﺻﻤﻌﻲ ﻭﻗﺎﻝ:»ﻗـﺎﻝ ﺍﻟﻈﻠﻢ؛ ﻋﻦ ﺍﻟﺮﺟﻞ ﺩﺭ ﺍﳊﻜﻮﻣﺔ ﺃﺻﻞ:
ﺍﻟﺪﺍﺑﺔ ﺩﺗﺮ ﺎﻷ ﺍﻟﻠﺠﺎﻡ؛ ﺣﻜﻤﺔ ﲰﻴﺖ ﻭﻣﻨﻪ«.)٢(
ﺍﳌﻨﲑ ﺍﳌﺼﺒﺎﺡ ﻭﰲ:»ﺑ ﲰﻴﺖ ،ﻟﻠﺪﺍﺑﺔ ﻗﺼﺒﺔ ﻭﺯﺍﻥ ﻭﺍﳊﻜﻤﺔﺬﻟﻚ
ﺍﺷـﺘﻘﺎﻕ ﻭﻣﻨـﻪ ،ﻭﳓـﻮﻩ ﺍﳉﻤﺎﺡ ﲤﻨﻌﻬﺎ ﺣﱴ ﻟﺮﺍﻛﺒﻬﺎ ﱢﻠﻬﺎﻟﺗﺬ ﺎﻷ
ﺍﻷﺭﺫﺍﻝ ﺃﺧﻼﻕ ﻣﻦ ﺻﺎﺣﺒﻬﺎ ﲤﻨﻊ ﺎﻷ ﺍﳊﻜﻤﺔ؛«.)٣(
ﻓﻴﻘﻮﻝ ﺁﺑﺎﺩﻱ ﺍﻟﻔﲑﻭﺯ ﺃﻣﺎ:»ﺇﺻﻼﺡ ﺑﻪ ﻳﻘﺼﺪ ﻣﻨﻊ ﺍﳌﺎﺩﺓ ﺃﺻﻞ«.
)٤(
ﻗﺎﻝ ﻫﺬﺍ ﻭﻗﺒﻞ:»ﻭﺍﻟﻨﺒـﻮﺓ ،ﻭﺍﳊﻠـﻢ ،ﻭﺍﻟﻌﻠﻢ ،ﺍﻟﻌﺪﻝ ﻭﺍﳊﻜﻤﺔ
ﺍﷲ ﻭﻃﺎﻋﺔ ،ﻭﺍﻹﳒﻴﻞ ،ﻭﺍﻟﻘﺮﺁﻥﺃﻭ ،ﺑـﻪ ﻭﺍﻟﻌﻤـﻞ ،ﺍﻟﺪﻳﻦ ﰲ ﻭﺍﻟﻔﻘﻪ ،
،ﻭﺍﻟﻔﻌﻞ ﺍﻟﻘﻮﻝ ﰲ ﺍﻹﺻﺎﺑﺔ ﺃﻭ ،ﺍﻟﻌﻘﻞ ﺃﻭ ،ﺍﻟﻮﺭﻉ ﺃﻭ ،ﺍﻟﻔﻬﻢ ﺃﻭ ﺍﳋﺸﻴﺔ
)١(ﺍﻟﻠﻐﺔ ﻣﻘﺎﻳﻴﺲ ﻣﻌﺠﻢ ،ﻓﺎﺭﺱ ﺍﺑﻦ٢/٩١ﺍﻟﺪﺍﺑﺔ ﲝﻨﻜﻰ ﺃﺣﺎﻁ ﻣﺎ ،ﺍﻟﻠﺠﺎﻡ ﻭﺣﻜﻤﺔ
ﺑﺬﻟﻚ ﻭﲰﻴﺖﺍﻟﻌﺮﺏ ﻟﺴﺎﻥ ﺍﻧﻈﺮ ،ﺍﻟﺸﺪﻳﺪ ﺍﳉﺮﻱ ﻣﻦ ﲤﻨﻌﻪ ﺎﻷ١٢/١٤٤.
)٢(ﺍﻟﻌﺮﺏ ﻟﺴﺎﻥ ،ﻣﻨﻈﻮﺭ ﺍﺑﻦ١٢/١٤١ﺣﻜﻢ ﻣﺎﺩﺓ.
)٣(ﺍﳌﻨﲑ ﺍﳌﺼﺒﺎﺡ ،ﺍﻟﻔﻴﻮﻣﻲ ﺍﳌﻘﺮﻱ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ١/٢٠٠.
)٤(ﺍﻟﺘﻤﻴﻴﺰ ﺫﻭﻱ ﺑﺼﺎﺋﺮ ،ﺁﺑﺎﺩﻱ ﺍﻟﻔﲑﻭﺯ٢/٤٩١.
9. ﺍﻟﺪ ﰲ ﺍﳊﻜﻤـﺔﺍﷲ ﺇﱃ ﻋـﻮﺓ ١٢
ﺣﻠﻴﻢ ﻋﺪﻝ ﺃﻱ ﺣﻜﻴﻢ ﻭﻫﻮ ،ﻭﺍﺗﺒﺎﻋﻪ ﺍﷲ ﺃﻭﺍﻣﺮ ﰲ ﻭﺍﻟﺘﻔﻜﺮ«.)١(
ﺍﻟﻌﺮﺏ ﻟﺴﺎﻥ ﻭﰲ:»،ﺍﻷﺷﻴﺎﺀ ﺃﻓﻀﻞ ﻣﻌﺮﻓﺔ ﻋﻦ ﻋﺒﺎﺭﺓ ﻭﺍﳊﻜﻤﺔ
ﺍﻟﺼـﻨﺎﻋﺎﺕ ﺩﻗـﺎﺋﻖ ﳛﺴﻦ ﳌﻦ ﻭﻳﻘﺎﻝ ،ﺍﻟﻌﻠﻮﻡ ﻭﺑﺄﻓﻀﻞﻭﻳﺘﻘﻨـﻬﺎ:
ﺣﻜﻴﻢ«)٢(
.
ﺴـﻊﺗﺍ ﺍﳌﻌـﲎ ﻫﺬﺍ ﻟﻜﻦ ﺍﳊﻜﻤﺔ؛ ﻣﺎﺩﺓ ﺍﺳﺘﻌﻤﺎﻝ ﺃﺻﻞ ﻫﻮ ﻫﺬﺍ
ﺍﻟﻌﻠـﻢ ﻣﻊ ﺗﺒﺪﺃ ﻣﺘﻘﺎﺭﺑﺔ ﺍﳌﻌﺎﱐ ﻫﺬﻩ ﻛﺎﻧﺖ ﻭﺇﻥ ،ﺃﻭﺳﻊ ﻣﻌﺎﱐ ﻟﻴﺸﻤﻞ
ﻣﻌﺎﻧﻴﻬﺎ ﻛﻞ ﰲ ﻭﺗﺼﺤﺒﻪ.
،ﺍﻟﻈﻠـﻢ ﻣـﻦ ﺍﳌﻨﻊ ﺇﱃ ﺗﺮﺷﺪ ﺍﻟﻠﻐﻮﻱ ﺃﺻﻠﻬﺎ ﰲ ﺇﺫﻥ ﻓﺎﳊﻜﻤﺔ
ﺑﻌﺒﺎﺭﺓ ﺃﻭ ﻭﺑﺼﲑﺓ؛ ﻋﻠﻢ ﻋﻦ ﺍﻹﺻﻼﺡ ﳓﻮ ﻭﺍﻟﺘﻮﺟﻴﻪﳝﻜـﻦ ،ﺃﺧﺮﻯ
ﺑﺄﻥ ﺍﻟﻘﻮﻝ:»ﺑﺎﻟﻌﻠﻢ ﺍﳊﻖ ﺇﺻﺎﺑﺔ ﺃﺻﻠﻬﺎ ﰲ ﺍﳊﻜﻤﺔ«)٣(
.
)١(ﺹ ﺍﻟﺴﺎﺑﻖ ﺍﳌﺮﺟﻊ٤٨٧ﺍﶈ ﺍﻟﻘﺎﻣﻮﺱ ،ﺁﺑﺎﺩﻱ ﺍﻟﻔﲑﻭﺯ ﻭﺍﻧﻈﺮ،ﻴﻂ)٤/١٠٠.(
)٢(ﺍﻟﻌﺮﺏ ﻟﺴﺎﻥ ،ﻣﻨﻈﻮﺭ ﺍﺑﻦ١٢/١٤٠ﺣﻜﻢ ﻣﺎﺩﺓ.
)٣(ﺍﻟﺒﺎﺭﻱ ﻓﺘﺢ ،ﺣﺠﺮ ﺍﺑﻦ١٠/٥٢٢.
10. ﺍﷲ ﺇﱃ ﺍﻟﺪﻋـﻮﺓ ﰲ ﺍﳊﻜﻤـﺔ١٣
ﺍﻟﺜﺎﱐ ﺍﳌﺒﺤﺚ
ﺍﻟﻜﺮﱘ ﺍﻟﻘﺮﺁﻥ ﰲ ﺍﳊﻜﻤﺔ ﻣﻌﲎ
ﺍﻟﻨﺒﻮﻳﺔ ﻭﺍﻟﺴﻨﺔ
*ﻋﻠـﻰ ﺯﺍﺩﺕ ﻛـﺜﲑﺓ ﲟﻌﺎﻥ ﺍﻟﻜﺮﱘ ﺍﻟﻘﺮﺁﻥ ﰲ ﺍﳊﻜﻤﺔ ﻭﺭﺩﺕ
ﻣﻌﲎ ﻋﺸﺮﻳﻦ.)١(
ﺁﺑﺎﺩﻱ ﺍﻟﻔﲑﻭﺯ ﻳﻘﻮﻝ:
»ﻭﺇ ﺍﻷﺷﻴﺎﺀ ﻣﻌﺮﻓﺔ ﺗﻌﺎﱃ ﺍﷲ ﻓﻤﻦ ﺍﳊﻜﻤﺔ ﻭﺃﻣﺎﻏﺎﻳﺔ ﻋﻠﻰ ﳚﺎﺩﻫﺎ
،ﺍﳋﲑﺍﺕ ﻭﻓﻌﻞ ﺍﳌﻮﺟﻮﺩﺍﺕ ﻣﻌﺮﻓﺔ ﺍﻹﻧﺴﺎﻥ ﻭﻣﻦ ،ﻭﺍﻹﺗﻘﺎﻥ ﺍﻹﺣﻜﺎﻡ
ﺃﻭﺟﻪ ﺳﺘﺔ ﻋﻠﻰ ﺍﻟﻜﺮﱘ ﺍﻟﻘﺮﺁﻥ ﰲ ﻭﺭﺩﺕ ﻭﻗﺪ:
ﺍﻷﻭﻝ:ﻭﺍﻟﺮﺳﺎﻟﺔ؛ ﺍﻟﻨﺒﻮﺓ ﲟﻌﲎﹶﺔـﻤﹾﻜﺤﹾﻟﺍﻭ ﺏﺎﺘﻜﹾﻟﺍ ﻪﻤﱢﻠﻌﻳﻭ.
]ﺁﻳﺔ ،ﻋﻤﺮﺍﻥ ﺁﻝ ﺳﻮﺭﺓ٤٨[،ﹶﺔﻤﹾﻜﺤﹾﻟﺍ ﻩﺎﻨﻴﺗَﺁﻭ] .ﺁﻳﺔ ،ﺹ ﺳﻮﺭﺓ
٢٠[،ﹶﺔﻤﹾﻜﺤﹾﻟﺍﻭ ﻚﹾﻠﻤﹾﻟﺍ ﻪﱠﻠﺍﻟ ﻩﺎﺗَﺁﻭ] .ﺁﻳـﺔ ،ﺍﻟﺒﻘﺮﺓ ﺳﻮﺭﺓ٢٥١[؛
ﺍﻟﻨﺒﻮﺓ ﺃﻱ.
ﺍﻟﺜﺎﱐ:ﻓﻴـﻪ؛ ﺍﻟﻘـﻮﻝ ﻭﺇﺻﺎﺑﺔ ،ﻭﺍﻟﺘﺄﻭﻳﻞ ﻭﺍﻟﺘﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﲟﻌﲎ
ﺍﲑﺜﹶﻛ ﺍﺮﻴﺧ ﻲﺗﹸﻭﺃ ﺪﹶﻘﹶﻓ ﹶﺔﻤﹾﻜﺤﹾﻟﺍ ﺕﺆﻳ ﻦﻣﻭ ُﺀﺎﺸﻳ ﻦﻣ ﹶﺔﻤﹾﻜﺤﹾﻟﺍ ﻲﺗﺆﻳ.
]ﺍﻟﺒﻘﺮﺓ ﺳﻮﺭﺓ:ﺁﻳﺔ٢٦٩.[
ﺍﻟﺜﺎﻟﺚ:ﺍﻟﺪﻳﻦ؛ ﰲ ﻭﺍﻟﻔﻘﻪ ﺍﻟﺪﻗﺎﺋﻖ ﻓﻬﻢ ﲟﻌﲎﻢﹾـﻜﺤﹾﻟﺍ ﻩﺎﻨﻴﺗَﺁﻭ
)١(ﺍﻧﻈﺮ:،ﺍﶈﻴﻂ ﺍﻟﺒﺤﺮ ،ﺣﻴﺎﻥ ﺃﺑﻮ٢/٣٢٠،ﺍﻟﺘﻤﻴﻴﺰ ﺫﻭﻱ ﺑﺼﺎﺋﺮ ،ﺁﺑﺎﺩﻱ ﻭﺍﻟﻔﲑﻭﺯ ،
٢/٤٨٨–٤٩١.
11. ﺍﻟﺪ ﰲ ﺍﳊﻜﻤـﺔﺍﷲ ﺇﱃ ﻋـﻮﺓ ١٤
ﺎﻴﹺﺒﺻ] .ﺁﻳﺔ ،ﻣﺮﱘ ﺳﻮﺭﺓ١٢ﻻ ﺍﳊﻜـﻢ ﻓﻴـﻪ ﺍﻵﻳﺔ ﺃﻥ ﻭﻳﻼﺣﻆ ،
ﺍﳊﻜﻤﺔ[ﺍﻷﺣﻜﺎﻡ ﻓﻬﻢ ﺃﻱ ؛.
ﺍﻟﺮﺍﺑﻊ:ﻭﺍﻟﺘﺬﻛﲑ؛ ﺍﻟﻮﻋﻆ ﲟﻌﲎﺏـﺎﺘﻜﹾﻟﺍ ﻢﻴﻫﺍﺮﺑﹺﺇ ﹶﻝَﺁ ﺎﻨﻴﺗَﺁ ﺪﹶﻘﹶﻓ
ﹶﺔﻤﹾﻜﺤﹾﻟﺍﻭ] .ﺳﺁﻳﺔ ،ﺍﻟﻨﺴﺎﺀ ﻮﺭﺓ٥٤[ﺍﳌﻮﻋﻈ ﺃﻱ ؛ﺔ،ﺍﳊﺴﻨﺔﻚﺌﹶﻟﹸﻭﺃ
ﹶﺓﻮﺒﻨﺍﻟﻭ ﻢﹾﻜﺤﹾﻟﺍﻭ ﺏﺎﺘﻜﹾﻟﺍ ﻢﻫﺎﻨﻴﺗَﺁ ﻦﻳﺬﱠﻟﺍ] .ﺁﻳﺔ ،ﺍﻷﻧﻌﺎﻡ ﺳﻮﺭﺓ٨٩،
ﺍﳊﻜﻤﺔ ﻻ ﺍﳊﻜﻢ ﻭﻓﻴﻬﺎ.[
ﺍﳋﺎﻣﺲ:ﻭﻧﻮﺍﻫﻴﻪ؛ ﻭﺃﻭﺍﻣﺮﻩ ﺍﻟﻘﺮﺁﻥ ﺁﻳﺎﺕﻚﺑﺭ ﹺﻞﹺﻴﺒﺳ ﹶﻰﻟﹺﺇ ﻉﺩﺍ
ﹶﻈﻋﻮﻤﹾﻟﺍﻭ ﺔﻤﹾﻜﺤﹾﻟﹺﺎﺑﺔﻨﺴﺤﹾﻟﺍ ﺔ] .ﺁﻳﺔ ،ﺍﻟﻨﺤﻞ ﺳﻮﺭﺓ١٢٥.[
ﺍﻟﺴﺎﺩﺱ:ﺍﻟﺸﺮﻳﻌﺔ؛ ﺃﺣﻜﺎﻡ ﻭﻓﻖ ﻋﻠﻰ ﺍﻟﻌﻘﻞ ﺣﺠﺔ ﲟﻌﲎﺪﹶﻘﹶﻟﻭ
ﹶﺔﻤﹾﻜﺤﹾﻟﺍ ﹶﻥﺎﻤﹾﻘﹸﻟ ﺎﻨﻴﺗَﺁ] .ﺁﻳﺔ ،ﻟﻘﻤﺎﻥ ﺳﻮﺭﺓ١٢.[ﻳﻮﺍﻓـﻖ ﹰﻻﻗﻮ ﺃﻱ
ﻭﺍﻟﺸﺮﻉ ﺍﻟﻌﻘﻞ.)١(
ﻭﻟﺬﻟﻚ ،ﺑﻌﺾ ﰲ ﺑﻌﻀﻬﺎ ﺇﺩﺧﺎﻝ ﳝﻜﻦ ﺍﳌﻌﺎﱐ ﻫﺬﻩ ﰲ ﻭﺑﺎﻟﺘﺄﻣﻞ
ﻳﻘﻮ ﺍﻟﺮﺍﺯﻱ ﳒﺪﻝ:»ﻗﺎﻝ ﺃﻧﻪ ﻣﻘﺎﺗﻞ ﻋﻦ ﻳﺮﻭﻯ:ﰲ ﺍﳊﻜﻤـﺔ ﺗﻔﺴﲑ
ﺃﻭﺟﻪ ﺃﺭﺑﻌﺔ ﻋﻠﻰ ﺍﻟﻘﺮﺁﻥ:
ﺃﺣﺪﻫﺎ:ﺍﻟﺒﻘﺮﺓ ﺳﻮﺭﺓ ﰲ ﺗﻌﺎﱃ ﻗﺎﻝ ﺍﻟﻘﺮﺁﻥ؛ ﻣﻮﺍﻋﻆ:ﹶﻝﺰﻧﹶﺃ ﺎﻣﻭ
ﻪﹺﺑ ﻢﹸﻜﹸﻈﻌﻳ ﺔﻤﹾﻜﺤﹾﻟﺍﻭ ﹺﺏﺎﺘﻜﹾﻟﺍ ﻦﻣ ﻢﹸﻜﻴﹶﻠﻋ.ﻋﻤﺮﺍﻥ ﺁﻝ ﰲ ﻭﻣﺜﻠﻬﺎ.
ﻭﺛﺎﻧﻴﻬﺎ:ﺗ ﻗﻮﻟﻪ ﻭﻣﻨﻪ ﻭﺍﻟﻌﻠﻢ؛ ﺍﻟﻔﻬﻢ ﲟﻌﲎ ﺍﳊﻜﻤﺔﻌﺎﱃ:ﻩﺎﻨﻴﺗَﺁﻭ
ﺎﻴﹺﺒﺻ ﻢﹾﻜﺤﹾﻟﺍ.ﻟﻘﻤﺎﻥ ﻭﰲ:ﹶﺔـﻤﹾﻜﺤﹾﻟﺍ ﹶﻥﺎﻤﹾﻘﹸﻟ ﺎﻨﻴﺗَﺁ ﺪﹶﻘﹶﻟﻭﻳﻌـﲏ ؛
ﻭﺍﻟﻌﻠﻢ ﺍﻟﻔﻬﻢ.ﺍﻷﻧﻌﺎﻡ ﻭﰲ:ﺏـﺎﺘﻜﹾﻟﺍ ﻢﻫـﺎﻨﻴﺗَﺁ ﻦﻳﺬﱠـﻟﺍ ﻚـﺌﹶﻟﹸﻭﺃ
)١(ﺍﻟﺘﻤﻴﻴﺰ ﺫﻭﻱ ﺑﺼﺎﺋﺮ ،ﺁﺑﺎﺩﻱ ﺍﻟﻔﲑﻭﺯ٢/٤٩٠/٤٩١.
12. ﺍﷲ ﺇﱃ ﺍﻟﺪﻋـﻮﺓ ﰲ ﺍﳊﻜﻤـﺔ١٥
ﻢﹾﻜﺤﹾﻟﺍﻭ.
ﻭﺛﺎﻟﺜﻬﺎ:ﺍﻟﻨﺴﺎﺀ ﰲ ﺍﻟﻨﺒﻮﺓ ﲟﻌﲎ ﺍﳊﻜﻤﺔ:ﺑﹺﺇ ﹶﻝَﺁ ﺎﻨﻴﺗَﺁ ﺪﹶﻘﹶﻓﻢﻴﻫﺍﺮ
ﹶﺔﻤﹾﻜﺤﹾﻟﺍﻭ ﺏﺎﺘﻜﹾﻟﺍﻭﰲ ﺍﻟﻨﺒﻮﺓ ﻳﻌﲏ ؛)ﺹ:(ﹶﻞﺼﹶﻓﻭ ﹶﺔﻤﹾﻜﺤﹾﻟﺍ ﻩﺎﻨﻴﺗَﺁﻭ
ﹺﺏﹶﺎﻄﺨﹾﻟﺍ.ﺍﻟﻨﺒﻮﺓ ﻳﻌﲏ.ﺍﻟﺒﻘﺮﺓ ﻭﰲ:ﹶﺔﻤﹾﻜﺤﹾﻟﺍﻭ ﻚﹾﻠﻤﹾﻟﺍ ﻪﱠﻠﺍﻟ ﻩﺎﺗَﺁﻭ.
ﻭﺭﺍﺑﻌﻬﺎ:ﺍﻟﻨﺤﻞ ﰲ ﺍﻷﺳﺮﺍﺭ ﻋﺠﺎﺋﺐ ﻣﻦ ﻓﻴﻪ ﲟﺎ ﺍﻟﻘﺮﺁﻥ:ﻉﺩﺍ
ﻚﺑﺭ ﹺﻞﹺﻴﺒﺳ ﹶﻰﻟﹺﺇﺔﻤﹾﻜﺤﹾﻟﹺﺎﺑ.ﺍﻵﻳﺔ ﻫﺬﻩ ﻭﰲ:ﺪﹶﻘﹶﻓ ﹶﺔﻤﹾﻜﺤﹾﻟﺍ ﺕﺆﻳ ﻦﻣﻭ
ﺍﲑﺜﹶﻛ ﺍﺮﻴﺧ ﻲﺗﹸﻭﺃ.)١(
ﺍﻟﺮﺍﺯﻱ ﻳﻌﻘﺐ ﰒ–ﺗﻌﺎﱃ ﺍﷲ ﺭﲪﻪ–ﺑﻘﻮﻟـﻪ ﺍﳌﻌﺎﱐ ﻫﺬﻩ ﻋﻠﻰ:
»ﺍﻟﻌﻠﻢ ﺇﱃ ﺗﺮﺟﻊ ﺍﻟﺘﺤﻘﻴﻖ ﻋﻨﺪ ﺍﻟﻮﺟﻮﻩ ﻫﺬﻩ ﻭﲨﻴﻊ«ﻗﺎﻝ؛ ﻛﻤﺎ ﻭﻫﻮ
ﺑ ﲣﺘﻠﻒ؛ ﻻ ﻓﻬﻲ ﺗﻌﺪﺩﺕ ﻭﺇﻥ ﺍﳌﻌﺎﱐ ﻫﺬﻩ ﻓﺈﻥﺻـﻮﺭ ﻣـﻦ ﻫﻲ ﻞ
ﻛﺜﲑ ﻓﺎﺑﻦ ﺍﻟﺘﻔﺎﺳﲑ؛ ﻛﺘﺐ ﻣﻦ ﻛﺜﲑ ﺗﻌﻮﻝ ﺍﳌﻌﲎ ﻫﺬﺍ ﻭﻋﻠﻰ ،ﺍﳊﻜﻤﺔ
-ﺗﻌﺎﱃ ﺍﷲ ﺭﲪﻪ–ﻋﺒـﺎﺱ ﺍﺑﻦ ﻋﻦ ﹰﻼﻧﻘ ﻣﻮﺿﻊ ﰲ ﺍﳊﻜﻤﺔ ﺮﺴﻳﻔ
ﻓﻴﻘﻮﻝ:»ﻪﻭﻣﺘﺸـﺎ ﻭﳏﻜﻤـﻪ ﻭﻣﻨﺴـﻮﺧﻪ ﻧﺎﺳﺨﻪ ﺑﺎﻟﻘﺮﺁﻥ ﺍﳌﻌﺮﻓﺔ
ﻭﺃﻣﺜﺎﻟﻪ ﻭﺣﺮﺍﻣﻪ ﻭﺣﻼﻟﻪ ﻭﻣﺆﺧﺮﻩ ﻭﻣﻘﺪﻣﻪ«.)٢(
ﺍﻟﺘﻌﺮﻳﻒ ﻫﺬﺍ ﻭﻫﻞ ،
ﺍ ﻋﲔ ﺇﻻﻟﻌﻠﻢ.
ﺗﻌﺎﱃ ﻗﻮﻟﻪ ﻋﻨﺪ ﺁﺧﺮ ﻣﻮﺿﻊ ﰲ ﺍﳊﻜﻤﺔ ﻑﺮﻳﻌ ﰒ:ﻢـﻬﻤﱢﻠﻌﻳﻭ
ﹶﺔﻤﹾﻜﺤﹾﻟﺍﻭ ﺏﺎﺘﻜﹾﻟﺍ] .ﺁﻳﺔ ،ﺍﻟﺒﻘﺮﺓ ﺳﻮﺭﺓ١٥١[ﺍﻟﺴﻨﺔ ﻳﻌﲏ ؛.ﻗﺎﻟـﻪ
ﻭﻗﻴﻞ ،ﻭﻏﲑﻫﻢ ﻣﺎﻟﻚ ﻭﺃﺑﻮ ،ﺣﻴﺎﻥ ﺑﻦ ﻭﻣﻘﺎﺗﻞ ﻭﻗﺘﺎﺩﺓ ﺍﳊﺴﻦ:»ﺍﻟﻔﻬﻢ
)١(ﺍﻟﻜﺒ ﺍﻟﺘﻔﺴﲑ ﺍﻟﺮﺍﺯﻱﲑ٧/٦٧.
)٢(ﻛﺜﲑ ﺍﺑﻦ ﺗﻔﺴﲑ ،ﻛﺜﲑ ﺍﺑﻦ١/٣٢٢.
13. ﺍﻟﺪ ﰲ ﺍﳊﻜﻤـﺔﺍﷲ ﺇﱃ ﻋـﻮﺓ ١٦
ﻭﺍﻟﺪﻳﻦ«.ﺫﻟﻚ ﺑﻌﺪ ﻗﺎﻝ ﰒ:»ﻣﻨﺎﻓﺎﺓ ﻭﻻ«)١(
ﻣﻮﺿـﻊ ﰲ ﻳﻌﺮﻓﻬﺎ ﰒ ،
ﺗﻌﺎﱃ ﻗﻮﻟﻪ ﻋﻨﺪ ﺁﺧﺮ:ﹶﺔﻤﹾﻜﺤﹾﻟﺍﻭ ﻚﹾﻠﻤﹾﻟﺍ ﻪﱠﻠﺍﻟ ﻩﺎﺗَﺁﻭ] .،ﺍﻟﺒﻘﺮﺓ ﺳﻮﺭﺓ
ﺁﻳﻪ١٥١[؛)ﺍﻟﻨﺒﻮﺓ ﺃﻱ()٢(
.
ﺍﻟﻘﻴﻢ ﺍﺑﻦ ﻭﻟﻜﻦ–ﺗﻌﺎﱃ ﺍﷲ ﺭﲪﻪ–ﺍﺪﺗﻘﻌﻴـ ﺃﺩﻕ ﻣﻌﲎ ﻳﻌﻄﻲ
ﻓﻴﻘـﻮﻝ ،ﺍﷲ ﻛﺘـﺎﺏ ﰲ ﺗﺮﺩ ﺣﻴﻨﻤﺎ ﺍﳊﻜﻤﺔ ﳌﻌﲎ ﺎﺣﻭﺿﻮ ﻭﺃﻛﺜﺮ:
»ﻧﻮﻋﺎﻥ ﺍﷲ ﻛﺘﺎﺏ ﰲ ﻭﺍﳊﻜﻤﺔ:ﻣﻔﺮﺩﺓﻓﺎﳌﻔﺮﺩﺓ ﺑﺎﻟﻜﺘﺎﺏ؛ ﻭﻣﻘﺘﺮﻧﺔ
ﺍﻟﻘﺮﺁﻥ ﺑﻌﻠﻢ ﺮﺕﺴﻭﻓ ،ﺑﺎﻟﻨﺒﻮﺓ ﺮﺕﺴﻓ..ﺍﳌﻘﺮﻭﻧـﺔ ﺍﳊﻜﻤـﺔ ﻭﺃﻣـﺎ
ﺍﻟﺴﻨﺔ ﻓﻬﻲ ﺑﺎﻟﻜﺘﺎﺏ.ﻭﻗﻴـﻞ ،ﺍﻷﺋﻤﺔ ﻣﻦ ﻭﻏﲑﻩ ﺍﻟﺸﺎﻓﻌﻲ ﻗﺎﻝ ﻛﺬﻟﻚ
ﻭﺃﺷﻬﺮ ﺃﻋﻢ ﺑﺎﻟﺴﻨﺔ ﻭﺗﻔﺴﲑﻫﺎ ،ﺑﺎﻟﻮﺣﻲ ﺍﻟﻘﻀﺎﺀ ﻫﻲ«.)٣(
ﻭﻓﺴـﺮﻫﺎ ﺍﻟﻘﺮﺁﻥ ﰲ ﻭﺭﺩﺕ ﺍﻟﱵ ﺍﳊﻜﻤﺔ ﻣﻌﺎﱐ ﻣﻦ ﳕﺎﺫﺝ ﻓﻬﺬﻩ
ﺍ ﺑﻌﺾ ﺑﻪﻢﻓـﺈ ،ﻣﻨـﻬﺎ ﺑﻌﺾ ﰲ ﺍﺧﺘﻠﻔﻮﺍ ﻭﺇﻥ ﻢﺃ ﻭﳒﺪ ،ﳌﻔﺴﺮﻳﻦ
ﺳﻮﺍﺀ ﺍﳊﻜﻤﺔ؛ ﻫﻮ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﺍﳌﻨﻄﻠﻖ ﻭﺍﻟﻔﻬﻢ ﺍﻟﻌﻠﻢ ﺃﻥ ﻋﻠﻰ ﻳﺘﻔﻘﻮﻥ
ﺍﳌـﻮﺍﻋﻆ ﰲ ﺃﻭ ،ﺍﻟﺴﻨﺔ ﻣﻌﺮﻓﺔ ﰲ ﺃﻭ ،ﺍﻟﻜﺮﱘ ﺍﻟﻘﺮﺁﻥ ﺗﻔﺴﲑ ﰲ ﺃﻛﺎﻥ
ﺍﻷﺳﺮﺍﺭ ﻋﺠﺎﺋﺐ ﺃﻭ ،ﺍﻟﻌﻘﻠﻴﺔ ﻭﺍﳊﺠﺞ.
*ﻣﻌﺎﻥ ﻋﻠﻰ ﺍﳊﻜﻤﺔ ﻭﺭﺩﺕ ﻓﻘﺪ ﺍﻟﻨﺒﻮﻳﺔ ﺍﻟﺴﻨﺔ ﰲ ﺃﻣﺎ،ﻣﺘﻌﺪﺩﺓ
ﻣﻨﻬﺎ:
١-ﻋﺒﺎﺱ ﺍﺑﻦ ﻋﻦ–ﻋﻨﻬﻤﺎ ﺍﷲ ﺭﺿﻲ–ﻗﺎﻝ" :ﺍﻟﻨﱯ ﲏﻤﺿ
ﻭﻗﺎﻝ ،ﺻﺪﺭﻩ ﺇﱃ:»ﺍﳊﻜﻤﺔ ﹼﻤﻪﻠﻋ ﺍﻟﻠﻬﻢ«.ﺍﻟﺒﺨﺎﺭﻱ ﺃﺧﺮﺟﻪ.
)١(ﺹ ﺍﻟﺴﺎﺑﻖ ﺍﳌﺮﺟﻊ١٨٤.
)٢(ﻛﺜﲑ ﺍﺑﻦ ﺗﻔﺴﲑ ،ﻛﺜﲑ ﺍﺑﻦ١/٣٠٣.
)٣(ﺹ ﺍﻟﻘﻴﻢ ﺍﻟﺘﻔﺴﲑ ﺍﻟﻘﻴﻢ ﺍﺑﻦ٢٢٦/٢٢٧
14. ﺍﷲ ﺇﱃ ﺍﻟﺪﻋـﻮﺓ ﰲ ﺍﳊﻜﻤـﺔ١٧
ﺍﻟﺒﺨﺎﺭﻱ ﻗﺎﻝ:ﺍﻟﻨﺒﻮﺓ ﻏﲑ ﰲ ﺍﻹﺻﺎﺑﺔ ﺍﳊﻜﻤﺔ.)١(
ﺣﺠﺮ ﺍﺑﻦ ﻭﻗﺎﻝ–ﺗﻌﺎﱃ ﺍﷲ ﺭﲪﻪ:»ﺑﺎﳊﻜﻤﺔ ﺍﳌﺮﺍﺩ ﰲ ﻭﺍﺧﺘﻠﻒ
ﻓﻘﻴﻞ ﻫﻨﺎ؛:ﺍﻟﻘﻮ ﰲ ِﺻﺎﺑﺔﻹﺍﻝ.ﻭﻗﻴﻞ:ﺍﷲ ﻋﻦ ﺍﻟﻔﻬﻢ.ﻭﻗﻴﻞ:ﻳﺸﻬﺪ ﻣﺎ
ﺑﺼﺤﺘﻪ ﺍﻟﻌﻘﻞ.ﻭﻗﻴﻞ:ﻭﺍﻟﻮﺳﻮﺍﺱ ﺍﻹﳍﺎﻡ ﺑﲔ ﺑﻪ ﻕﺮﻳﻔ ﻧﻮﺭ.ﻭﻗﻴـﻞ:
ﺑﺎﻟﺼﻮﺍﺏ ﺍﳉﻮﺍﺏ ﺳﺮﻋﺔ.ﻭﻗﻴﻞ:ﺫﻟﻚ ﻏﲑ«.)٢(
ﺮـﺴﹶﻓ ﻦﻣ ﻭﻣﻨﻬﻢ ،
ﺑﺎﻟﻘﺮﺁﻥ ﻫﻨﺎ ﺍﳊﻜﻤﺔ.
٢-ﻫﺮﻳﺮﺓ ﺃﰊ ﻋﻦ–ﻋﻨﻪ ﺍﷲ ﺭﺿﻲ–ﻗﺎﻝ:ﺍﷲ ﺭﺳﻮﻝ ﲰﻌﺖ
ﻳﻘﻮﻝ:»ﻭﺍﳋﻴﻼﺀ ﺍﻟﻔﺨﺮﰲ ﻭﺍﻟﺴﻜﻴﻨﺔ ،ﺍﻟﻮﺑﺮ ﺃﻫﻞ ﺍﻟﻔﺪﺍﺩﻳﻦ ﰲ
ﳝﺎﻧﻴﺔ ﻭﺍﳊﻜﻤﺔ ،ﳝﺎﻥ ﻭﺍﻹﳝﺎﻥ ،ﺍﻟﻐﻨﻢ ﺃﻫﻞ«.ﺍﻟﺒﺨﺎﺭﻱ ﺃﺧﺮﺟﻪ)٣(
.
ﺍﻟﺼﻼﺡ ﺍﺑﻦ ﻋﻦ ﺍﻟﻔﺘﺢ ﰲ ﺣﺠﺮ ﺍﺑﻦ ﻭﻧﻘﻞ:»ﺑﺎﳊﻜﻤﺔ ﺍﳌﺮﺍﺩ ﺇﻥ
ﺑﺎﷲ ﺍﳌﻌﺮﻓﺔ ﻋﻠﻰ ﺍﳌﺸﺘﻤﻞ ﺍﻟﻌﻠﻢ«.)٤(
٣-ﺍﷲ ﻋﺒﺪ ﻋﻦ–ﻋﻨﻪ ﺍﷲ ﺭﺿﻲ–ﻗﺎﻝ:ﺍﷲ ﺭﺳﻮﻝ ﻗﺎﻝ:
»ﺣﺴﺪ ﻻﰲ ﻫﻠﻜﺘﻪ ﻋﻠﻰ ﱢﻂﻠﻓﺴ ﹰﻻﻣﺎ ﺍﷲ ﺁﺗﺎﻩ ﺭﺟﻞ ،ﺍﺛﻨﺘﲔ ﰲ ﺇﻻ
ﱢﻤﻬﺎﻠﻭﻳﻌ ﺎ ﻳﻘﻀﻲ ﻓﻬﻮ ﺣﻜﻤﺔ ﺍﷲ ﺁﺗﺎﻩ ﻭﺁﺧﺮ ،ﺍﳊﻖ«.ﺃﺧﺮﺟـﻪ
ﺍﻟﺒﺨﺎﺭﻱ)٥(
.
)١(ﺍﻟﻔﻀﺎﺋﻞ ﻛﺘﺎﺏ ،ﺍﻟﺒﺨﺎﺭﻱ ﺻﺤﻴﺢ ،ﺍﻟﺒﺨﺎﺭﻱ ﺍﻹﻣﺎﻡ)٦٢(ﺭﻗﻢ ﺑﺎﺏ)٢٤(
٤/٢١٧/٢١٨.
)٢(ﺍﻟﺒﺎﺭﻱ ﻓﺘﺢ ،ﺣﺠﺮ ﺍﺑﻦ٧/١٠٠.
)٣(ﺍﳌﻨﺎﻗﺐ ﻛﺘﺎﺏ ﺍﻟﺒﺨﺎﺭﻱ ﺻﺤﻴﺢ ،ﺍﻟﺒﺨﺎﺭﻱ ﺍﻹﻣﺎﻡ)٦١(ﺭﻗﻢ ﺑﺎﺏ)١(ﺝ٤/ﺹ
١٥٤.
)٤(ﺍﻟﺒﺎﺭﻱ ﻓﺘﺢ ،ﺣﺠﺮ ﺍﺑﻦ٦/٥٣٢.
)٥(ﺍﻟﺒﺨﺎﺭﻱ ﺻﺤﻴﺢ ،ﺍﻟﺒﺨﺎﺭﻱ ﺍﻹﻣﺎﻡ٨/١٥٠ﺭﻗﻢ ﻛﺘﺎﺏ٩٦ﺑﺎﺏ١٣.
15. ﺍﻟﺪ ﰲ ﺍﳊﻜﻤـﺔﺍﷲ ﺇﱃ ﻋـﻮﺓ ١٨
ﻭﻗﻴﻞ ،ﺍﻟﻘﺮﺁﻥ ﻫﻨﺎ ﺎ ﺍﳌﺮﺍﺩ ﻓﺎﳊﻜﻤﺔ:ﻊﻨﻣ ﻣﺎ ﻛﻞ ﺑﺎﳊﻜﻤﺔ ﺍﳌﺮﺍﺩ
ﺍﻟﻘﺒﻴﺢ ﻋﻦ ﺟﺮﺯﻭ ﺍﳉﻬﻞ ﻣﻦ)١(
.
٤-ﻛﻌﺐ ﺑﻦ ﰊﺃ ﻋﻦ–ﻋﻨﻪ ﺍﷲ ﺭﺿﻲ–ﺍﷲ ﺭﺳـﻮﻝ ﺃﻥ
ﻗﺎﻝ:»ﺣﻜﻤﺔ ﺍﻟﺸﻌﺮ ﻣﻦ ﺇﻥ«.ﺍﻟﺒﺨﺎﺭﻱ ﺃﺧﺮﺟﻪ)٢(
.
ﺣﺠﺮ ﺍﺑﻦ ﻳﻘﻮﻝ–ﺗﻌﺎﱃ ﺍﷲ ﺭﲪﻪ:»ﺃﻱ ﺣﻜﻤﺔ؛ ﺍﻟﺸﻌﺮ ﻣﻦ ﺇﻥ
ﻭﻗﻴﻞ ،ﻟﻠﺤﻖ ﹰﺎﻘﻣﻄﺎﺑ ﹰﺎﻗﺻﺎﺩ ﹰﻻﻗﻮ:ﻓﺎﳌﻌﲎ ﺍﳌﻨﻊ؛ ﺍﳊﻜﻤﺔ ﺃﺻﻞ:ﻣﻦ ﺇﻥ
ﹶﻪﻔﺴﺍﻟ ﻣﻦ ﳝﻨﻊ ﺎﻌﻧﺎﻓ ﺎﻣﻛﻼ ﺍﻟﺸﻌﺮ«.)٣(
٥-ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ﻋﻦ–ﻋﻨ ﺍﷲ ﺭﺿﻲﻪ–ﻗﺎﻝ:ﺫﺭ ﺃﺑـﻮ ﻛﺎﻥ
ﺍﷲ ﺭﺳﻮﻝ ﺃﻥ ﺙﺪﳛﻗﺎﻝ:»،ﲟﻜـﺔ ﻭﺃﻧﺎ ﺑﻴﱵ ﺳﻘﻒ ﻋﻦ ﹸﺮﺝﻓ
ﺑﻄﺴﺖ ﺟﺎﺀ ﰒ ،ﺯﻣﺰﻡ ﲟﺎﺀ ﻏﺴﻠﻪ ﰒ ﺻﺪﺭﻱ ﻓﻔﺮﺝ ،ﺟﱪﻳﻞ ﻓﻨﺰﻝ
ﺃﻃﺒﻘـﻪ ﰒ ﺻـﺪﺭﻱ ﰲ ﻓﺄﻓﺮﻏـﻪ ﺎﻧﻭﺇﳝﺎ ﺣﻜﻤﺔ ﳑﺘﻠﺊ ﺫﻫﺐ ﻣﻦ..
ﺍﳊﺪﻳﺚ«.ﺍﻟﺒﺨﺎﺭﻱ ﺃﺧﺮﺟﻪ.)٤(
ﻭﺍﳌﻌﲎ:»ﻛﻤﺎﻝ ﺑﻪ ﳛﺼﻞ ﺷﻲﺀ ﻓﻴﻬﺎ ﺟﻌﻞ ﱢﺴﺖﻄﺍﻟ ﺃﻥﺍﻹﳝـﺎﻥ
ﺟـﻮﺍﺯ ﻋﻠﻰ ًﺀﺑﻨﺎ ﻟﻪ؛ ﹰﻼﻣﺜ ﺃﻭ ،ﺍﺯﳎﺎ ﺎﻧﻭﺇﳝﺎ ﺣﻜﻤﺔ ﻓﺴﻤﻲ ﻭﺍﳊﻜﻤﺔ؛
ﺍﳊﻜﻤﺔ ﺗﻔﺴﲑ ﰲ ﺍﻟﻨﻮﻭﻱ ﻗﺎﻝ ﺎ؛ﺸﻛﺒ ﺍﳌﻮﺕ ﹸﻞﱠﺜﳝ ﻛﻤﺎ ،ﺍﳌﻌﺎﱐ ﲤﺜﻴﻞ
ﻣﻨﻬﺎ ﻟﻨﺎ ﹶﺎﻔﺻ ﻣﻀﻄﺮﺑﺔ ﻛﺜﲑﺓ ﹰﺎﻟﺃﻗﻮﺍ:»ﻋﻠﻰ ﺍﳌﺸﺘﻤﻞ ﺍﻟﻌﻠﻢ ﺍﳊﻜﻤﺔ ﺃﻥ
ﻭﲢﻘﻴﻖ ﺍﻟﻨﻔﺲ ﺬﻳﺐﻭ ﺍﻟﺒﺼﲑﺓ ﻧﻔﺎﺫ ﻣﻊ ﺑﺎﷲ ﺍﳌﻌﺮﻭﻑﻟﻠﻌﻤـﻞ ﺍﳊﻖ
)١(ﺍﻟﺒﺎﺭﻱ ﻓﺘﺢ ،ﺣﺠﺮ ﺍﺑﻦ١/١٦٧.
)٢(ﺝ ﺍﻟﺒﺨﺎﺭﻱ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﺍﻹﻣﺎﻡ٧/١٠٧ﻛﺘﺎﺏ)٧٨(ﺑﺎﺏ)٩٠.(
)٣(ﺝ ﺍﻟﺒﺎﺭﻱ ﻓﺘﺢ ،ﺣﺠﺮ ﺍﺑﻦ-١٠ﺹ٥٤٠.
)٤(ﺣﺠﺮ ﻻﺑﻦ ﺍﻟﺒﺎﺭﻱ ﻓﺘﺢ ﻣﻊ ﺍﳌﻄﺒﻮﻉ ﺍﻟﺒﺨﺎﺭﻱ ﺻﺤﻴﺢ١/٤٥٩ﺍﻟﺼﻼﺓ ﻛﺘﺎﺏ)٨(
ﺭﻗﻢ ﺑﺎﺏ)١.(
16. ﺍﷲ ﺇﱃ ﺍﻟﺪﻋـﻮﺓ ﰲ ﺍﳊﻜﻤـﺔ١٩
ﺫﻟﻚ ﺣﺎﺯ ﻣﻦ ﻭﺍﳊﻜﻴﻢ ،ﺿﺪﻩ ﻋﻦ ﻭﺍﻟﻜﻒ ،ﺑﻪ«.ﺍﻫﺎﺼﻣﻠﺨ.
،ﻛﻠﻪ ﺫﻟﻚ ﻋﻠﻰ ﻣﺸﺘﻤﻞ ﻭﻫﻮ ،ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﺍﳊﻜﻤﺔ ﺗﻄﻠﻖ ﻭﻗﺪ
ﻭﳓﻮ ﺍﳌﻌﺮﻓﺔ ﻭﻋﻠﻰ ﻓﻘﻂ ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﺗﻄﻠﻖ ﻭﻗﺪ ،ﻛﺬﻟﻚ ﺍﻟﻨﺒﻮﺓ ﻭﻋﻠﻰ
ﺫﻟﻚ«)١(
.
،ﺍﻟﻨﺒﻮﻳـﺔ ﺍﻟﺴـﻨﺔ ﰲ ﻭﺭﺩﺕ ﻛﻤﺎ ﺍﳊﻜﻤﺔ ﻣﻌﺎﱐ ﻣﻦ ﲨﻠﺔ ﻫﺬﻩ
ﺍ ﻋﻠﻤﺎﺀ ﻛﺒﺎﺭ ﺷﺮﺣﻬﺎ ﻭﻛﻤﺎﻷﻭﺿﺢ ﻣﲏ ﺗﺪﺧﻞ ﺩﻭﻥ ﻧﻘﻠﺘﻬﺎ ،ﳊﺪﻳﺚ
ﺍﻟﻨﺒﻮﻱ ﺍﳊﺪﻳﺚ ﰲ ﺗﺄﰐ ﻋﻨﺪﻣﺎ ﺍﳊﻜﻤﺔ ﻣﻌﲎ.
ﺩﺪﺗﻌـ ﻳﻈﻬـﺮ ﺔﻨـﺴﺍﻟ ﰲ ﺍﳊﻜﻤـﺔ ﳌﻌﲎ ﺍﻟﺘﻌﺎﺭﻳﻒ ﻫﺬﻩ ﻭﻣﻦ
ﰲ ﱢﺮﺛﻳـﺆ ﺍﻟﺬﻱ ﺃﻥ ﺇﻻ ،ﻣﺘﻘﺎﺭﺑﺔ ﺍﳌﻌﺎﱐ ﺗﻠﻚ ﻛﺎﻧﺖ ﻭﺇﻥ ،ﺍﺳﺘﻌﻤﺎﳍﺎ
ﻓﻴﻪ ﻭﺭﺩﺕ ﺍﻟﺬﻱ ﻕﺍﻟﺴﻴﺎ ﺍﳌﻌﲎ ﺍﺧﺘﻼﻑ.
ﺑﺎﻟ ﺃﻭ ،ﺑﺎﻹﺻﺎﺑﺔ ﻓﺘﻔﺴﲑﻫﺎﺍﻟﻌﻘـﻞ ﻳﺸﻬﺪ ﻣﺎ ﺃﻭ ،ﺑﺎﻟﻌﻠﻢ ﺃﻭ ،ﻔﻬﻢ
ﺗﻔﺴـﲑﺍﺕ ﻋﻨﺪﻱ ﱡﻬﺎﻠﻛ ،ﺑﺎﷲ ﺍﳌﻌﺮﻓﺔ ﺃﻭ ،ﺍﻟﺴﻔﻪ ﻣﻦ ﺍﳌﻨﻊ ﺃﻭ ،ﺑﺼﺤﺘﻪ
ﺼـﺎﻓﻪﺗﺍ ﻋﻠﻰ ﺩﻟﻴﻞ ﻓﻬﻮ ﺍﻟﺼﻔﺎﺕ ﻫﺬﻩ ﺑﺈﺣﺪﻯ ﺼﻒﺗﺍ ﻓﻤﻦ ﻣﺘﻘﺎﺭﺑﺔ؛
ﺍﳊﻜﻤﺔ ﻣﻦ ﺑﺸﻲﺀ.
)١(ﺍﻟﺒﺎﺭﻱ ﻓﺘﺢ ،ﺣﺠﺮ ﺍﺑﻦ١/٤٦١.
17. ﺍﻟﺪ ﰲ ﺍﳊﻜﻤـﺔﺍﷲ ﺇﱃ ﻋـﻮﺓ ٢٠
ﺍﻟﺜﺎﻟﺚ ﺍﳌﺒﺤﺚ
ﺍﻻﺻﻄﻼﺡ ﰲ ﺍﳊﻜﻤﺔ ﻣﻌﲎ
ﺍﻟﻌﺮﺑ ﺍﻟﻠﻐﺔ ﰲ ﺍﳊﻜﻤﺔ ﻣﻌﺎﱐ ﰲ ﺍﻟﻨﻈﺮ ﺧﻼﻝ ﻣﻦﺧﻼﻝ ﻭﻣﻦ ،ﻴﺔ
ﳒﺪ ،ﺍﻟﻨﺒﻮﻳﺔ ﻭﺍﻟﺴﻨﺔ ﺍﻟﻜﺮﱘ ﺍﻟﻘﺮﺁﻥ ﰲ ﺍﳊﻜﻤﺔ ﺇﻃﻼﻗﺎﺕ ﻋﻠﻰ ﻑﺮﻌﺘﺍﻟ
ﺍﳌﻌـﺎﱐ ﰲ ﺎﻀﺃﻳ ﻭﺳﻨﺮﻯ ،ﺍﳌﻌﺎﱐ ﻫﺬﻩ ﺑﲔ ﻭﺛﻴﻘﺔ ﻭﺻﻠﺔ ﻭﻃﻴﺪﺓ ﻋﻼﻗﺔ
ﻧﻘﻠﻨﺎﻫـﺎ ﺍﻟﱵ ﻟﻠﻤﻌﺎﱐ ﺎﺗﺸﺎ ﺃﻭ ﹰﻼﲤﺎﺛ ﻟﻠﺤﻜﻤﺔ ﺍﻻﺻﻄﻼﺣﻴﺔ ﺍﻟﺸﺮﻋﻴﺔ
ﻭﺍﻟﺴﻨﺔ ﺍﻟﻘﺮﺁﻥ ﰲ ﺍﳊﻜﻤﺔ ﺗﻔﺴﲑ ﻋﻨﺪ.
ﺍﳊﻜﻤ ﺇﻥ ﺑﻞﻋﻠـﻢ ﻓﻤﻦ ﺍﻟﻜﺮﱘ؛ ﺍﻟﻘﺮﺁﻥ ﺗﻌﲏ ﺃﻭ ﺍﻟﻘﺮﺁﻥ ﺗﻌﺎﺩﻝ ﺔ
ﺣﻜﻴﻢ ﻓﻬﻮ ﺑﺎﻟﻘﺮﺁﻥ،ﻗﺎﻝ ﻋﻨﺪﻣﺎ ﻋﺒﺎﺱ ﺍﺑﻦ ﻓﺴﺮﻫﺎ ﻛﻤﺎ:»ﺍﳌﻌﺮﻓـﺔ
ﺑﺎﻟﻘﺮﺁﻥ..ﺇﱁ«)١(
.
ﺍﻟﺴﻨﺔ ﺎﺑﺄ ﺍﳊﻜﻤﺔ ﺮﺴﺗﻔ ﻭﻛﺬﻟﻚ)٢(
ﺍﻟﻨﺒـﻮﺓ ﻭﺗﻌﲏ)٣(
ﻖﻭﺍﳊـ ،
ﻃﺒﻘﺔ ﺃﻭ ﺻﻮﺭﻫﺎ ﻣﻦ ﺻﻮﺭﺓ ﻓﻬﻲ ﺍﳊﻜﻤﺔ؛ ﺃﻋﻠﻰ ﻫﻲ ﺍﻟﻨﺒﻮﺓ ﱠﻥﺃ ﻋﻨﺪﻱ
ﻭ ،ﺎﻃﺒﻘﺎ ﻣﻦﺎﺩﺭﺟﺎ ﺃﻋﻠﻰ ﰲ ﺗﺄﰐ)٤(
ﻫـﺬﻩ ﻣﻦ ﺍﻷﺧﺬ ﻗﺪﺭ ﻭﻋﻠﻰ
ﺍﻟﻘﻴﻢ ﺍﺑﻦ ﻳﻘﻮﻝ ﺍﳊﻜﻤﺔ؛ ﺩﺭﺟﺎﺕ ﰲ ﺍﳌﺴﻠﻢ ﻳﺮﺗﻘﻲ ﺍﳌﺸﻜﺎﺓ–ﺭﲪﻪ
ﺗﻌﺎﱃ ﺍﷲ:»ﻭﻣﺎﻟـﻚ ﳎﺎﻫﺪ ﻗﻮﻝ ﺍﳊﻜﻤﺔ ﰲ ﻗﻴﻞ ﻣﺎ ﻭﺃﺣﺴﻦ:ـﺎﺇ
ﻳﻜﻮﻥ ﻻ ﻭﻫﺬﺍ ،ﻭﺍﻟﻌﻤﻞ ﺍﻟﻘﻮﻝ ﰲ ﻭﺍﻹﺻﺎﺑﺔ ،ﺑﻪ ﻭﺍﻟﻌﻤﻞ ﺍﳊﻖ ﻣﻌﺮﻓﺔ
)١(ﺍﻟﻜﺮﱘ ﺍﻟﻘﺮﺁﻥ ﺗﻔﺴﲑ ﻛﺜﲑ ﺍﺑﻦ١/٣٢٢.
)٢(ﺹ ﺍﻟﺴﺎﺑﻖ ﺍﳌﺮﺟﻊ١٨٤.
)٣(ﺹ ﺍﻟﺴﺎﺑﻖ ﺍﳌﺮﺟﻊ٣٠٣.
)٤(ﺹ ﺍﻟﺴﺎﺑﻖ ﺍﳌﺮﺟﻊ٣٢٢.
18. ﺍﷲ ﺇﱃ ﺍﻟﺪﻋـﻮﺓ ﰲ ﺍﳊﻜﻤـﺔ٢١
ﺷﺮﺍ ﰲ ﻭﺍﻟﻔﻘﻪ ،ﺍﻟﻘﺮﺁﻥ ﺑﻔﻬﻢ ﺇﻻﺍﻹﳝﺎﻥ ﻭﺣﻘﺎﺋﻖ ،ﺍﻹﺳﻼﻡ ﺋﻊ«.)١(
*ﻓﻴﻘﺎﻝ ﺍﻟﻔﻘﻬﺎﺀ ﻋﻨﺪ ﺍﳊﻜﻤﺔ ﻭﺗﻄﻠﻖ:ﺃﻱ ﺍﻟﺘﺸـﺮﻳﻊ؛ ﺣﻜﻤـﺔ
ﱠﺘﻪﻠﻋ.)٢(
*ﺎ ﻭﻳﺮﺍﺩ ﺎﻀﺃﻳ ﻭﺗﻄﻠﻖ»ﻭﳚـﻞ ﻟﻔﻈـﻪ ﻳﻘـﻞ ﺍﻟﺬﻱ ﺍﻟﻜﻼﻡ
ﻣﻌﻨﺎﻩ«)٣(
.
*ﻣﻮﺿﻌﻪ ﰲ ﺍﻟﺸﻲﺀ ﻭﺿﻊ ﺎ ﻭﻳﺮﺍﺩ ﻭﺗﻄﻠﻖ.)٤(
*ﺁﺧﺮﻭﻥ ﻭﻋﺮﻓﻬﺎ:»ﻭﺍﻟﻌﻤﻞ ﺍﻟﻘﻮﻝ ﰲ ﺍﻹﺻﺎﺑﺔ ﺎﺑﺄ«.)٥(
*،ﺍﳊﻜﻤﺔ ﺗﻌﺮﻳﻒ ﻋﻦ ﺍﻟﻜﺘﺐ ﺗﺬﻛﺮﻫﺎ ﺗﻌﺮﻳﻔﺎﺕ ﺃﻭ ﻣﻌﺎﻥ ﻫﺬﻩ
ﻭﺃﻭﻓﻘﻬﺎ ﺎﺃﻗﺮ ﻭﻟﻌﻞ-ﻭﺃﲨﻌﻬﺎ ﺑﻞ-،ﻣﻮﺿﻌﻪ ﰲ ﺍﻟﺸﻲﺀ ﻭﺿﻊ ﻫﻮ
ﺍﻟﻘـﻮﻝ ﰲ ﺇﺻﺎﺑﺔ ﻓﻬﻮ ﺍﻟﺴﺎﺑﻘﺔ؛ ﺍﳌﻌﺎﱐ ﻣﻦ ﻛﺜﲑﺍ ﳛﻘﻖ ﺍﻟﺘﻌﺮﻳﻒ ﻭﻫﺬﺍ
،ﻣﺮﺍﺩﳘـﺎ ﻭﺗﻄﺒﻴـﻖ ﻭﺍﻟﺴﻨﺔ ﺍﻟﻜﺘﺎﺏ ﻓﻬﻢ ﻋﻠﻰ ﻣﻌﺘﻤﺪ ﻭﻫﻮ ،ﻭﺍﻟﻌﻤﻞ
ﺃﻭﺟ ﰲ ﺍﻟﻨﺒﻮﺓ ﻣﺸﻜﺎﺓ ﻣﻦ ﻭﻣﺴﺘﻤﺪﻣﻌﲎ ﻭﺃﺑﻠﻎ ﻟﻔﻆ ﺰ.
)١(ﺹ ﺍﻟﻘﻴﻢ ﺍﻟﺘﻔﺴﲑ ،ﺍﻟﻘﻴﻢ ﺍﺑﻦ٢٢٦/٢٢٧.
)٢(ﺹ ﺍﻟﻔﻘﻬﻲ ﺍﻟﻘﺎﻣﻮﺱ ﺣﺒﻴﺐ ﺍﺑﻮ ﺳﻌﺪﻱ٩٧.
)٣(ﺍﻟﺴﺎﺑﻖ ﺍﳌﺮﺟﻊ.
)٤(ﺍﶈﻴﻂ ﺍﻟﺒﺤﺮ ،ﺣﻴﺎﻥ ﺍﺑﻮ١/٣٩٣ﺍﻟﻔﻘﻬﺎﺀ ﻟﻐﺔ ﻣﻌﺠﻢ ،ﻭﺯﻣﻴﻠﻪ ﻗﻠﻌﺠﻲ ﺭﻭﺍﺱ ﻭﳏﻤﺪ
ﺹ١٨٤.
)٥(ﺍﻟﻄﱪﻱ ﺗﻔﺴﲑ ،ﺍﻟﻄﱪﻱ١/٥٥٨ﺟﻴ ﺍﺑﻮ ﻭﺳﻌﺪﻱﺹ ﺍﻟﻔﻘﻬﻲ ﺍﻟﻘﺎﻣﻮﺱ ﺐ٩٧.
19. ﺍﻟﺪ ﰲ ﺍﳊﻜﻤـﺔﺍﷲ ﺇﱃ ﻋـﻮﺓ ٢٢
ﺍﻟﺮﺍﺑﻊ ﺍﳌﺒﺤﺚ
ﺍﷲ ﺇﱃ ﺍﻟﺪﻋﻮﺓ ﳎﺎﻝ ﰲ ﺍﳊﻜﻤﺔ ﻣﻔﻬﻮﻡ
ﺍﳊﻜﻤـﺔ ﳌﻌﺎﱐ ﺍﺳﺘﻌﺮﺍﺽ ﺑﻌﺪ ﻲﺍﻻﺻﻄﻼﺣ ﺍﻟﺘﻌﺮﻳﻒ ﰲ ﻠﻨﺎﺻﺗﻮ
ﺍﻟﺸﻲﺀ ﻭﺿﻊ ﻫﻮ ﺍﳊﻜﻤﺔ ﻣﻌﲎ ﺃﻥ ﺇﱃ ﻭﺍﻟﺴﻨﺔ ﺍﻟﻜﺮﱘ ﻭﺍﻟﻘﺮﺁﻥ ﺍﻟﻠﻐﺔ ﰲ
ﻣﻮﺿﻌﻪ ﰲ.
ﰲ ﺍﳊﻜﻤﺔ ﺗﻌﺮﻳﻒ ﰲ ﺎﻀﺃﻳ ﺍﻷﺳﺎﺱ ﻫﻮ ﺍﻟﺘﻌﺮﻳﻒ ﻫﺬﺍ ﻛﺎﻥ ﻭﺇﻥ
ﺇﱃ ﺍﻟﺪﻋﻮﺓ ﳎﺎﻝ–ﻭﺗﻌﺎﱃ ﺳﺒﺤﺎﻧﻪ–ﺇﱃ ﻧﻨﻄﻠـﻖ ﺃﻥ ﻧﺮﻳـﺪ ﺃﻧﻨﺎ ﺇﻻ
ﺑﺼـﻮﺭﺓ ﲞﺎﺻـﺔ ﺎﻝﺍ ﻫﺬﺍ ﰲ ﺍﳌﻔﻬﻮﻡ ﻫﺬﺍ ﺩﺪﲢ ﺃﺧﺮﻯ ﻣﻨﻄﻠﻘﺎﺕ
ﺃﻥ ﺫﻟﻚ ﺍﷲ؛ ﺇﱃ ﺍﻟﺪﻋﻮﺓ ﳎﺎﻝ ﰲ ﺍﳊﻜﻤﺔ ﻣﻦ ﻭﺍﳌﺮﺍﺩ ﺍﳌﻘﺼﻮﺩ ﺗﻮﺿﺢ
ﺍﷲ ﺇﱃ ﺍﻟﺪﻋﻮﺓ–ﻭﺗﻌﺎﱃ ﺳﺒﺤﺎﻧﻪ–ﻟﻘـﻮﺍﻧﲔ ﲣﻀـﻊ ﺃﻥ ﳝﻜﻦ ﻻ
ﻭﺃﺣﻜﺎﻡ ﻣﺮﺳﻮﻣﺔﻛـﻞ ﰲ ﺇﻟﻴﻬﺎ ﻭﻳﻨﻈﺮ ﺍﻟﺪﺍﻋﻴﺔ ﻋﻠﻴﻬﺎ ﻳﺴﲑ ﻣﻀﺒﻮﻃﺔ
ﻷﻥ ﻭﺫﻟـﻚ ﺗﻌـﺎﱃ؛ ﺍﷲ ﺇﱃ ﺍﻟﺪﻋﻮﺓ ﻣﻴﺪﺍﻥ ﰲ ﺧﻄﻮﺍﺗﻪ ﻣﻦ ﺧﻄﻮﺓ
ﺍﷲ ﺇﱃ ﺍﻟﺪﻋﻮﺓ–ﻭﺗﻌﺎﱃ ﺳﺒﺤﺎﻧﻪ–ﻓﻬـﻲ ﺃﺷﻴﺎﺀ؛ ﻋﺪﺓ ﻋﻠﻰ ﺗﻌﺘﻤﺪ
،ﺍﻟﻈﺮﻭﻑ ﻭﻋﻠﻰ ،ﻭﺍﳌﺪﻋﻮ ﺍﻟﺪﺍﻋﻴﺔ ﻓﻴﻪ ﻳﻌﻴﺶ ﺍﻟﺬﻱ ﺍﶈﻴﻂ ﻋﻠﻰ ﺗﻌﺘﻤﺪ
ﻭﻟﺬ ،ﺍﳌﻼﺑﺴﺎﺕ ﻣﻦ ﻭﻏﲑﻫﺎ ﺍﻟﺒﻴﺌﺔ ﻭﻋﻠﻰﻭﺿﻊ ﺍﻟﺴﻬﻞ ﻣﻦ ﻓﻠﻴﺲ ﻟﻚ
ﺍﻟﺬﻱ ﺍﳊﻜﻤﺔ ﻣﻌﲎ ﳜﺎﻟﻒ ﺫﻟﻚ ﻷﻥ ﺍﻟﺪﺍﻋﻴﺔ؛ ﻓﻴﻬﺎ ﻳﺴﲑ ﳏﺪﺩﺓ ﻗﻴﻮﺩ
ﺑـﺎﳌﻮﻗﻒ ﳛﻴﻂ ﻭﻣﺎ ﻳﻄﺮﺃ ﻣﺎ ﻭﻓﻖ ﻟﻴﻘﺪﺭﻩ ﻟﻠﺪﺍﻋﻴﺔ ﺍﻷﻣﺮ ﺗﺮﻙ ﻳﻔﺘﺮﺽ
ﺍﻟﻄﺮﻳـﻖ ﻟـﻪ ﻳـﻨﲑ ﺷﺮﻋﻲ ﻋﻠﻢ ﻣﻦ ﻟﺪﻳﻪ ﲟﺎ ﹰﺎﺌﻭﻣﺴﺘﻀﻴ ﺍﺪﻣﺴﺘﺮﺷ
ﻓﺤﺴﺐ.
ﻳﺘﻌـﺮﺽ ﱂ ﻷﻧـﻪ ﺍﻟﻘـﺮﺁﱐ؛ ﺍﻹﻋﺠﺎﺯ ﻣﻦ ﳓﺴﺒﻪ ﻓﺈﻧﻨﺎ ﻭﻟﺬﻟﻚ
ﺗﻌﺎﱃ ﺑﻘﻮﻟﻪ ﺍﻛﺘﻔﻰ ﻭﺇﳕﺎ ﺍﻟﺪﻋﻮﺓ؛ ﻣﻮﺿﻮﻉ ﰲ ﺗﻔﺼﻴﻠﻪ ﻷﺣﻜﺎﻡ:ﻉﺩﺍ
20. ﺍﷲ ﺇﱃ ﺍﻟﺪﻋـﻮﺓ ﰲ ﺍﳊﻜﻤـﺔ٢٣
ﺔﻨﺴﺤﹾﻟﺍ ﺔﹶﻈﻋﻮﻤﹾﻟﺍﻭ ﺔﻤﹾﻜﺤﹾﻟﹺﺎﺑ ﻚﺑﺭ ﹺﻞﹺﻴﺒﺳ ﹶﻰﻟﹺﺇﺃﻥ ﺑﻌـﺪﻫﺎ ﻭﻟﺴﺎﺋﻞ ،
ﺇﻧﻪ ﺃﺩﻕ؛ ﺿﻮﺍﺑﻂ ﳚﺪ ﱠﻪﻠﻋ ﺍﻟﻜﺮﱘ؛ ﺍﳌﺼﺤﻒ ﺻﻔﺤﺎﺕ ﺑﻘﻴﺔ ﰲ ﱢﺐﻠﻳﻘ
ﺍﻹﺻـﺎﺑﺔ ﻭﳏﺎﻭﻟـﺔ ،ﻭﺍﻟﻔﻬﻢ ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﺎﺜﺣ ﺇﻻ ﳚﺪ ﻟﻦﺍﻟﻘـﻮﻝ ﰲ
ﺍﻟﺴـﻠﻴﻢ ﻟﻠﻌﻘﻞ ﺧﻼﻟﻪ ﻳﻄﻠﻖ ﺍﻟﺬﻱ ﺍﻟﻜﺒﲑ ﺍﻟﺴﻴﺎﺝ ﻫﻮ ﻭﻫﺬﺍ ﻭﺍﻟﻌﻤﻞ؛
ﺍﻟﻨﻔﺲ ﰲ ﺍﳌﺘﻐﻠﻐﻠﺔ ﻭﺍﻟﻔﻜﺮﺓ ﺍﻟﺮﺍﺳﺨﺔ ﻭﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻴﻢ ﻭﺍﻟﺬﻭﻕ.)١(
ﻭﺇﺻـﺮﺍﺭﻩ ﻭﺫﻭﻗﻪ ﻋﻘﻠﻪ ﺫﻟﻚ ﺑﻌﺪ ﻌﻤﻞﻴﻟ ﺍﻷﻣﻮﺭ ﻫﺬﻩ ﻭﺣﺴﺒﻪ
ﳝﻴﻨـﻪ ﻋﻦ ﻭﳏﺎﻁ ،ﻣﺴﺘﻨﲑﺓ ﻭﻓﻜﺮﺓ ،ﻭﺭﺍﺳﺨﺔ ﺛﺎﺑﺘﺔ ﻋﻘﻴﺪﺓ ﻣﻦ ﺍﳌﻨﻄﻠﻖ
ﺑﺴ ﻳﺴﺎﺭﻩ ﻭﻋﻦﺍﺧـﺘﻼﻑ ﻭﺗﻘـﺪﻳﺮ ﺍﻟﺘﺤـﺮﻙ ﻟـﻪ ﻳﺘﻴﺢ ﻭﺍﺳﻊ ﻴﺎﺝ
ﻭﺍﻷﺣﻮﺍﻝ ﻭﺍﻟﻈﺮﻭﻑ ﻭﺍﻷﻣﻜﻨﺔ ﻭﺍﻷﺯﻣﺎﻥ ﻭﺍﳌﻮﺿﻮﻋﺎﺕ ﺍﻷﺷﺨﺎﺹ.
ﻭﺑﺎﻟﺘـﺎﱄ ،ﺍﻻﳓـﺮﺍﻑ ﻣﻦ ﺍﻟﺪﺍﻋﻴﺔ ﳛﻤﻲ ﺍﻟﺬﻱ ﺍﻟﺴﻴﺎﺝ ﻭﻫﺬﺍ
ﺍﳊﻜﻤﺔ ﺇﻃﺎﺭ ﻣﻦ ﺍﳋﺮﻭﺝ-ﺑـﻞ ﻟﻠﺪﺍﻋﻴﺔ؛ ﹰﺎﻘﻋﺎﺋ ﻳﻜﻮﻥ ﻭﻟﻦ ﻳﻜﻦ ﱂ
ﻭﻣﻨـﺎﻫ ﺍﻷﻧﺒﻴﺎﺀ ﺳﲑ ﻋﻠﻰ ﺍﻻﻃﻼﻉ ﰲ ﺍﻟﻔﺴﺤﺔ ﻹﻋﻄﺎﺋﻪ ﻫﻮﰲ ﺠﻬﻢ
ﳕـﺎﺫﺝ ﻭﻫﻲ ،ﺍﻟﻜﺮﱘ ﺍﻟﻘﺮﺁﻥ ﻭﻫﻮ ،ﻣﺼﺪﺭ ﺃﻭﺛﻖ ﰲ ﻣﻮﺛﻘﺔ ﺍﻟﺪﻋﻮﺍﺕ
،ﻣﻌﻬـﻢ ﻭﺗﻌﺎﻣﻠـﺖ ،ﺍﻟﺒﺸـﺮ ﺃﻧﻮﺍﻉ ﺷﱴ ﻗﺎﺑﻠﺖ ﻣﻨﻮﻋﺔ ﻣﺆﺛﺮﺓ ﺛﺎﺑﺘﺔ
ﻋﻼﻣـﺎﺕ ﺎﻀﺃﻳ ﻓﻜﺎﻧﺖ ،ﺍﻟﺪﻋﻮﺓ ﻫﺬﻩ ﺳﺒﻴﻞ ﰲ ﻭﺻﺎﺑﺮﺕ ﻭﺻﱪﺕ
ﺍﻟﺴـﲑ ﺳﲑﻫﻢ ﻋﻠﻰ ﻟﻠﻤﻄﻠﻊ ﻭﺗﺴﻬﻞ ،ﺍﻟﺪﻋﻮﺓ ﻃﺮﻳﻖ ﺗﻀﻲﺀ ﻭﺍﺿﺤﺔ
ﺍﻟﻨﺒﻮﺓ؛ ﻣﺸﻜﺎﺓ ﲢﺖ ﺍﻟﻄﺮﻳﻖ ﻫﺬﺍ ﰲﻪﱠـﻠﺍﻟ ﻯﺪـﻫ ﻦﻳﺬﱠـﻟﺍ ﻚﺌﹶﻟﹸﻭﺃ
ﻩﺪﺘﹾﻗﺍ ﻢﻫﺍﺪﻬﹺﺒﹶﻓ] .ﺁﻳﺔ ،ﺍﻷﻧﻌﺎﻡ ﺳﻮﺭﺓ٩٠.[
ﺍﷲ؛ ﺇﱃ ﺍﻟﺪﻋﻮﺓ ﳎﺎﻝ ﰲ ﺍﳊﻜﻤﺔ ﻣﻌﲎ ﻳﻮﺿﺢ ﺍﻟﺘﺼﻮﻳﺮ ﻫﺬﺍ ﻭﻟﻌﻞ
ﺍﻟﻌﻠـﻢ ﺗﻌـﲏ ﺎﻀﺃﻳ ﻓﻬﻲ ،ﻣﻮﺿﻌﻪ ﰲ ﺍﻟﺸﻲﺀ ﻭﺿﻊ ﺗﻌﲏ ﻛﻤﺎ ﻓﻬﻲ
)١(ﺍﻧﻈﺮ:ﺍﻟﺪﻋﻮﺓ ﺃﺩﺏ ﻣﻦ ﺭﻭﺍﺋﻊ ﺍﻟﻨﺪﻭﻱ ﺍﳊﺴﻦ ﺍﺑﻮ١١٠،١٣،١٤،١٦.
21. ﺍﻟﺪ ﰲ ﺍﳊﻜﻤـﺔﺍﷲ ﺇﱃ ﻋـﻮﺓ ٢٤
ﺍﺮﻣﺜﻤـ ﹰﻼﺗﻔـﺎﻋ ﺍﳊﺪﺙ ﻣﻊ ﺍﻟﺘﻔﺎﻋﻞ ﰒ ،ﺍﳌﻮﻗﻒ ﻭﺗﻘﺪﻳﺮ ﻭﺍﻟﻮﻋﻲﻻ
ﺍﻟﻘـﺮﺁﻥ ﺑﻨﻮﺭ ﻣﻌﺎﳌﻪ ﺍﺗﻀﺤﺖ ﺍﻟﺬﻱ ﻭﺍﻟﺼﻮﺍﺏ ﺍﳊﻖ ﺞ ﻋﻦ ﳜﺮﺝ
ﻟﻴﺲ ،ﻭﺿﻴﺎﻉ ﻣﺘﺎﻫﺔ ﻃﺮﻳﻖ ﻟﻴﺲ ﺣﻴﻨﺌﺬ ﺍﳊﻜﻤﺔ ﻓﻄﺮﻳﻖ ﺍﻷﻧﺒﻴﺎﺀ؛ ﻭﺳﲑ
ﻻ ،ﺍﺪﺟﺎﻣ ﺍﺩﺪﳏ ﹰﺎﻘﻃﺮﻳ ﻟﻴﺲ ﻓﻬﻮ ﻭﻛﺬﻟﻚ ،ﻭﻣﻨﺎﺭﺍﺕ ﻋﻼﻣﺎﺕ ﻋﻠﻴﻪ
ﻳﻘﻴﻢ ﻭﻻ ،ﻭﻣﻜﺎﻥ ﻣﻜﺎﻥ ﺃﻭ ،ﻭﺯﻣﻦ ﺯﻣﻦ ﻭﻻ ،ﻭﺁﺧﺮ ﻮﻣﺪﻋ ﺑﲔ ﻕﺮﻳﻔ
ﻭﺍﻷﺣﻮﺍ ﻟﻠﻈﺮﻭﻑﻭﺍﻋﺘﺒﺎﺭﻫﺎ ﻗﻴﻤﺘﻬﺎ ﻝ.
ﺗﻌـﲏ ﻻ ﺍﷲ ﺇﱃ ﺍﻟﺪﻋﻮﺓ ﰲ ﺍﳊﻜﻤﺔ ﺃﻥ ﻦﻴﻳﺘﺒ ﺎﻀﺃﻳ ﺍﳌﻔﻬﻮﻡ ﺬﺍﻭ
ﺇﱃ ﺍﻷﻟﻔـﺎﻅ ﻫﺬﻩ ﺗﺘﺤﻮﻝ ﺣﱴ ،ﻭﺍﻟﺘﻨﺎﺯﻝ ﻭﺍﻟﺴﻤﺎﺣﺔ ﱡﻄﻒﻠﻭﺍﻟ ﺍﻟﻠﲔ
ﺍﻟﻠـﲔ ﻭﻗﺖ ﰲ ﻟﲔ ﺍﳊﻜﻤﺔ ﻭﺍﳉﱭ؛ ﻭﺍﻟﻀﻌﻒ ﻭﺍﳍﻮﺍﻥ ﺍﻟﺬﻝ ﻣﻌﺎﱐ
ﰲ ـﺎﻨﻟﻴ ﺗﻜـﻮﻥ ﺃﻥ ﺃﻣﺎ ﻓﺤﺴﺐ؛ ﺍﻟﺸﺪﺓ ﻭﻗﺖ ﰲ ﻭﺷﺪﺓ ،ﻓﺤﺴﺐ
ﻣﺃﻭ ،ﻭﻫﻮﺍﻥ ﱞﻝﻭﺫ ﺿﻌﻒ ﻫﻮ ﻭﺇﳕﺎ ،ﲝﻜﻤﺔ ﻟﻴﺲ ﻓﻬﺬﺍ ،ﺍﻟﺸﺪﺓ ﻮﺿﻊ
ﻭﲪﺎﻗـﺔ ﺻـﻠﻒ ﻓﻬـﺬﺍ ﺍﻟﻠﲔ؛ ﻣﻮﺿﻊ ﰲ ﺍﻟﺸﺪﺓ ﺍﳊﻜﻤﺔ ﺗﻜﻮﻥ ﺃﻥ
ﺯﻭﻭﲡﺎ ﻭﺍﻋﺘﺪﺍﺀ.
22. ﺍﷲ ﺇﱃ ﺍﻟﺪﻋـﻮﺓ ﰲ ﺍﳊﻜﻤـﺔ٢٥
ﺍﳋﺎﻣﺲ ﺍﳌﺒﺤﺚ
ﻣﺮﺍﺗﺐ ﰲ ﺍﳊﻜﻤﺔ ﻣﻨﺰﻟﺔ
ﻭﺗﻌﺎﱃ ﺳﺒﺤﺎﻧﻪ ﺍﷲ ﺇﱃ ﺍﻟﺪﻋﻮﺓ
ﻭﺗﻌﺎﱃ ﺳﺒﺤﺎﻧﻪ ﺍﷲ ﻳﻘﻮﻝ:ﹾﻜﺤﹾﻟﹺﺎﺑ ﻚـﺑﺭ ﹺﻞﹺﻴﺒﺳ ﹶﻰﻟﹺﺇ ﻉﺩﺍﺔـﻤ
ﻦﺴﺣﹶﺃ ﻲﻫ ﻲﺘﱠﻟﹺﺎﺑ ﻢﻬﹾﻟﺩﺎﺟﻭ ﺔﻨﺴﺤﹾﻟﺍ ﺔﹶﻈﻋﻮﻤﹾﻟﺍﻭ] .ﺁﻳﺔ ،ﺍﻟﻨﺤﻞ ﺳﻮﺭﺓ
١٢٥.[
ﺍﻟﻨﱯ ﺑﺘﻮﺟﻴﻪ ﺍﻟﺪﻋﻮﺓ ﺃﻣﺮ ﰲ ﻳﺒﺪﺃ ﻓﺎﻟﻘﺮﺁﻥﺍﻷﻧﺒﻴﺎﺀ ﺃﰊ ﻗﺼﺔ ﰲ
ﺇﺑـﺮﺍﻫﻴﻢ ﺃﻥ ﻳﻌﲏ ﻭﻫﺬﺍ ﺍﻟﻜﻠﻤﺔ؛ ﳓﻮ ﺍﷲ ﻣﻦ ﺍﻟﺴﻼﻡ ﻋﻠﻴﻪ ﺇﺑﺮﺍﻫﻴﻢ-
ﺍﻟﺴﻼﻡ ﻋﻠﻴﻪ-ﺍﻟ ﻫﺬﺍ ﰲ ﺍﺮﺳﺎﺋ ﻛﺎﻥﺍﻟﺒـﺪﺀ ﺎﻀﺃﻳ ﰒ ،ﻟﻪ ﺎﻣﻣﻠﺘﺰ ﻄﺮﻳﻖ
ﻏﲑﻫﺎ ﻋﻠﻰ ﺍﳊﺪﻳﺚ ﰲ ﻟﺘﻘﺪﳝﻬﺎ ﺍﻷﺳﺎﻟﻴﺐ ﻣﻦ ﻏﲑﻫﺎ ﻗﺒﻞ ﺑﺎﳊﻜﻤﺔ.
ﺧﺎﺹ ﺻﻨﻒ ﻣﻊ ﻭﻟﻜﻦ ،ﺍﻟﺪﻋﻮﺓ ﻋﻦ ﺗﺘﺤﺪﺙ ﺃﺧﺮﻯ ﺁﻳﺔ ﻭﻫﻨﺎﻙ
ﺗﻌﺎﱃ ﻗﺎﻝ ﺇﺫ ﺍﻟﻜﺘﺎﺏ؛ ﺃﻫﻞ ﻫﻢ:ﻲﺘﱠﻟﹺﺎﺑ ﱠﺎﻟﹺﺇ ﹺﺏﺎﺘﻜﹾﻟﺍ ﹶﻞﻫﹶﺃ ﹸﻮﺍﻟﺩﺎﺠﺗ ﹶﺎﻟﻭ
ﹶﻇ ﻦﻳﺬﱠﻟﺍ ﱠﺎﻟﹺﺇ ﻦﺴﺣﹶﺃ ﻲﻫﻢﻬﻨﻣ ﻮﺍﻤﹶﻠ] .ﺁﻳﺔ ،ﺍﻟﻌﻨﻜﺒﻮﺕ ﺳﻮﺭﺓ٤٦.[
ﻟﻠـﺪﻋﻮﺓ ﻃـﺮﻕ ﻋـﺪﺓ ﻧﺴﺘﺨﻠﺺ ﺃﻥ ﳝﻜﻦ ﺍﻵﻳﺎﺕ ﻫﺬﻩ ﻭﻣﻦ
ﺍﻟﺴﺎﺑﻘﺔ ﺍﻵﻳﺎﺕ ﺇﻟﻴﻬﺎ ﺃﺷﺎﺭﺕ:
ﺍﻷﻭﻝ ﻓﺎﻟﻄﺮﻳﻖ:ﺑﺎﳊﻜﻤﺔ ﺍﷲ ﺇﱃ ﺍﻟﺪﻋﻮﺓ.
ﺍﻟﺜﺎﱐ ﻭﺍﻟﻄﺮﻳﻖ:ﺍﳊﺴﻨﺔ ﺑﺎﳌﻮﻋﻈﺔ ﺍﷲ ﺇﱃ ﺍﻟﺪﻋﻮﺓ.
ﺍﻟﺜﺎﻟﺚ ﺍﻟﻄﺮﻳﻖ:ﺑﺎﻟﱵ ﺎﺩﻟﺔﺑﺎ ﺍﷲ ﺇﱃ ﺍﻟﺪﻋﻮﺓﺃﺣﺴﻦ ﻫﻲ.
ﺍﻟﺮﺍﺑﻊ ﺍﻟﻄﺮﻳﻖ:ﺃﺣﺴﻦ ﻟﻴﺲ ﲟﺎ ﺎﺩﻟﺔﺑﺎ ﺍﷲ ﺇﱃ ﺍﻟﺪﻋﻮﺓ.
23. ﺍﻟﺪ ﰲ ﺍﳊﻜﻤـﺔﺍﷲ ﺇﱃ ﻋـﻮﺓ ٢٦
ﻓﻴـﺪﻋﻰ ﻣﺮﺗﺒـﺔ؛ ﺍﻷﺭﺑﻌـﺔ ﺍﻟﻄﺮﻕ ﻫﺬﻩ ﳚﻌﻠﻮﻥ ﺍﻟﻌﻠﻤﺎﺀ ﻭﳒﺪ
ﺗﻴﻤﻴﺔ ﺍﺑﻦ ﺍﻹﺳﻼﻡ ﺷﻴﺦ ﻳﻘﻮﻝ ﺑﺎﳊﻜﻤﺔ؛ ﹰﻻﺃﻭ ﺍﻟﺸﺨﺺ–ﺍﷲ ﺭﲪـﻪ
ﺗﻌﺎﱃ:»ﺑـﻪ؛ ﻭﻋﻤﻞ ﺍﺗﺒﻌﻪ ﻟﻪ ﻭﺗﺒﲔ ﺍﳊﻖ ﻋﺮﻑ ﺇﺫﺍ ﺍﻟﻌﺒﺪ ﻳﻜﻮﻥ ﺗﺎﺭﺓ
ﻳﺪﻋﻰ ﺍﻟﺬﻱ ﻫﻮ ﻓﻬﺬﺍﳛﺪﺙ ﺍﻟﺬﻱ ﻭﻫﻮ ﻳﺘﺬﻛﺮ ﺍﻟﺬﻱ ﻭﻫﻮ ،ﺑﺎﳊﻜﻤﺔ
ﺍﺮﺫﻛ ﺍﻟﻘﺮﺁﻥ ﻟﻪ«.
ﻳﻘﻮﻝ ﰒ:»ﳛﺘـﺎﺝ ﻣﺎ ﻭﺍﳌﻌﺎﺭﺿﺔ ﺍﳍﻮﻯ ﻣﻦ ﻟﻪ ﻳﻜﻮﻥ ﺃﻥ ﻭﺍﻟﺜﺎﱐ
ﺑﺎﳌﻮﻋﻈﺔ ﻳﺪﻋﻰ ﻓﻬﺬﺍ ﺍﳍﻮﻯ؛ ﻋﻦ ﺍﻟﻨﻔﺲ ﻳﻨﻬﻲ ﺍﻟﺬﻱ ﺍﳋﻮﻑ ﺇﱃ ﻣﻌﻪ
ﺍﳊﺴﻨﺔ«.)١(
ﺑﻘﺪﺭ ﻭﺍﳌﻨﺎﻇﺮﺓ ﺍﳊﺴﻨﺔ ﺎﺩﻟﺔﻓﺒﺎ ﺍﳊﺴﻨﺔ ﺍﳌﻮﻋﻈﺔ ﻣﻌﻪ ﺪﺠﺗ ﱂ ﻓﺈﻥ
ﻣﺎﻭﺍﻟﺼﻮﺍﺏ ﺍﳊﻖ ﻭﺟﻪ ﻟﻪ ﻦﻴﺒﻳ.)٢(
ﻫـﻲ ﺍﻟﱵ ﺑﻐﲑ ﺎﺩﻟﺔﻓﺒﺎ ،ﺃﺣﺴﻦ ﻫﻲ ﺑﺎﻟﱵ ﺎﺩﻟﺔﺍ ﺗﻨﻔﻊ ﱂ ﻓﺈﻥ
ﺃﺣﺴﻦ)٣(
ﺗﻌﺎﱃ ﻗﻮﻟﻪ ﻣﻦ ﹰﺍﺬﺃﺧ ؛:ﻢﻬﻨﻣ ﻮﺍﻤﹶﻠﹶﻇ ﻦﻳﺬﱠﻟﺍ ﱠﺎﻟﹺﺇ] .ﺳﻮﺭﺓ
ﺁﻳﺔ ،ﺍﻟﻌﻨﻜﺒﻮﺕ٤٦.[ﺁﺧﺮ ﲟﻌﲎ ﺃﻭ:ﺓﺪﹶﻟﺎﻓﺒﺎ)٤(
ﻓﻬـﻲ ﻭﺑﺎﻟﺘﺎﱄ ؛
ﻣﺮﺍﺗﺐ ﺃﺭﺑﻊ:
ﰒ ،ﺍﳊﻜﻤﺔﺎﻟﺪﺓﺍ ﰒ ،ﺎﺩﻟﺔﺍ ﰒ ،ﺍﳌﻮﻋﻈﺔ.
ﻫـﻲ ﺍﻟﻜـﺮﱘ ﺍﻟﻘﺮﺁﻥ ﺇﻟﻴﻬﺎ ﺃﺭﺷﺪ ﺍﻟﱵ ﺍﳌﺮﺍﺗﺐ ﺃﻭ ﺍﻟﻄﺮﻕ ﻭﻫﺬﻩ
ﻣـﻦ ﺍﳌﻨﻄﻖ ﺃﻫﻞ ﻋﻨﺪ ﻣﺎ ﺗﺸﺒﻪ ﻭﻫﻲ ،ﻭﺍﻟﻌﻤﻞ ﺍﻟﻌﻠﻢ ﰲ ﺍﳌﺜﻤﺮﺓ ﺍﻟﻨﺎﻓﻌﺔ
)١(ﺍﻟﻔﺘﻮﻯ ﳎﻤﻮﻉ ﺗﻴﻤﻴﺔ ﺍﺑﻦ١٥/٣٤٣ﻭﺍﻧﻈﺮ٢/٤٥.
)٢(ﺍﻟﻔﺘﺎﻭﻯ ﳎﻤﻮﻉ ،ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﳏﻤﺪ١/٩٠.
)٣(ﺍﷲ ﺇﱃ ﺍﻟﺪﺍﻋﻴﺔ ﺯﺍﺩ ،ﺍﻟﻌﺜﻴﻤﲔ ﺻﺎﱀ ﺑﻦ ﳏﻤﺪ١٤،١٥.
)٤(ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﳏﻤﺪﺍﻟﻔﺘﺎﻭﻯ ﳎﻤﻮﻉ ،١/٩٠.
24. ﺍﷲ ﺇﱃ ﺍﻟﺪﻋـﻮﺓ ﰲ ﺍﳊﻜﻤـﺔ٢٧
ﺍﻟﻜﺮﱘ ﺍﻟﻘﺮﺁﻥ ﻋﻨﻬﻤﺎ ﻰ ﻃﺮﻳﻘﺎﻥ ﻭﻫﻨﺎﻙ ،ﻭﺍﳉﺪﻝ ﻭﺍﳋﻄﺎﺑﺔ ﺍﻟﱪﻫﺎﻥ:
ﻳﻘ ،ﺍﳌﻤﻮﻩ ﺍﻟﻜﺬﺏ ﻫﻲ ﺍﻟﱵ ﻭﺍﻟﺴﻔﺴﻄﺔ ﺍﻟﺸﻌﺮﺗﻌﺎﱃ ﺍﷲ ﻮﻝ:ﹾﻞـﻫ
ﲔﻃﺎﻴﺸﺍﻟ ﹸﻝﺰﻨﺗ ﻦﻣ ﹶﻰﻠﻋ ﻢﹸﻜﹸﺌﺒﻧﹸﺃ*ﹴﻢﻴﺛﹶﺃ ﻙﱠﺎﻓﹶﺃ ﱢﻞﹸﻛ ﹶﻰﻠﻋ ﹸﻝﺰﻨﺗ*ﹶﻥﹸـﻮﻘﹾﻠﻳ
ﹶﻥﻮﺑﺫﹶﺎﻛ ﻢﻫﺮﹶﺜﹾﻛﹶﺃﻭ ﻊﻤﺴﺍﻟ*ﹶﻥﻭﻭـﺎﻐﹾﻟﺍ ﻢﻬﻌﹺﺒﺘﻳ ُﺀﺍﺮﻌﺸﺍﻟﻭ......ﺇﱃ
ﺍﻟﺴﻮﺭﺓ ﺁﺧﺮ] .ﺍﻟﺴـﻮ ﺁﺧـﺮ ﺍﻵﻳﺎﺕ ،ﺍﻟﺸﻌﺮﺍﺀ ﺳﻮﺭﺓﺭﺓ.[ﻓـﺬﻛﺮ
ﺍﻟﺸﻌﺮﺍﺀ ﻭﺫﻛﺮ ،ﺍﳌﺴﻔﺴﻄﻮﻥ ﻭﻫﻢ ،ﱠﺎﻛﲔﻓﺍﻷ)١(
.
ﻭﺑﻌﺪ:ﻣﻊ ﻫﻨﺎ ﺍﻟﺪﻋﻮﺓ ﻣﺮﺍﺗﺐ ﰲ ﺍﻟﻌﻠﻤﺎﺀ ﻛﻼﻡ ﺑﲔ ﺍﳌﻘﺎﺭﻧﺔ ﻓﺈﻥ
،ﺟﺰﺋﻲ ﺑﺘﻌﺮﻳﻒ ﻓﺖﺮﻋ ﻫﻨﺎ ﺍﳊﻜﻤﺔ ﺃﻥ ﻈﻬﺮﻳ ﺍﻟﺴﺎﺑﻖ ﺍﳊﻜﻤﺔ ﺗﻌﺮﻳﻒ
ﺍﻟﺴﺎﺑﻖ ﺍﻟﻮﺍﺳﻊ ﺍﻟﺸﺎﻣﻞ ﲟﻌﻨﺎﻫﺎ ﻭﻟﻴﺲ.
ﻭﺍﻟﺮﺟـﻮﻉ ﺍﻟﻌﻠﻢ ﻛﺘﺐ ﻣﻦ ﺍﻟﻨﻘﻞ ﺑﻌﺪ ﻠﻨﺎﺻﺗﻮ ﺇﻧﻨﺎﻛﺘـﺐ ﺇﱃ
ﺍﳊﻜﻤﺔ ﺃﻥ ﺇﱃ ﺍﻟﺘﻔﺎﺳﲑ:»ﻣﻮﺿﻌﻪ ﰲ ﺍﻟﺸﻲﺀ ﻭﺿﻊ«ﺃﻥ ﳒـﺪ ﻭﻫﻨﺎ ،
ﺑﺎﳊﻖ ﻳﻌﺘﺮﻓﻮﻥ ﺍﻟﺬﻳﻦ ﻭﻫﻢ ﻳﻦﻮﺍﳌﺪﻋ ﻣﻦ ﻣﻌﲔ ﺑﻨﻮﻉ ﹲﺔﺼﺼﳐ ﺍﳊﻜﻤﺔ
ﻭﻳﺘﺒﻌﻮﻧﻪ؛)٢(
ﺑﺎﳊﺴﲎ ﺎﺩﻟﺔﻭﺍ ﺑﺎﳌﻮﻋﻈﺔ ﻓﻴﺪﻋﻰ ﻫﺆﻻﺀ ﻋﺪﺍ ﻣﻦ ﺃﻣﺎ..
ﺇﱁ.
ﺑﻘﻴﺔ ﺑﲔ ﺍﳊﻜﻤﺔ ﻣﺮﺗﺒﺔ ﹶﺔﺃﳘﻴ ﺎﻴﺟﻠ ﻈﻬﺮﻳ ﺭﺃﻳﻲ ﰲ ﻭﻫﺬﺍﺍﳌﺮﺍﺗـﺐ
ﺫﻛﺮﻫﺎ؛ ﻋﺪﻡ ﻋﻨﺪ ﺗﺸﻤﻠﻬﺎ ﻭﻫﻲ ،ﺎﻌﲨﻴ ﻋﻠﻴﻬﺎ ﻣﺔﺪﺍﳌﻘ ﻓﻬﻲ ﺍﻷﺧﺮﻯ؛
،ﺑﺎﳊﺴﲎ ﺎﺩﻟﺔﻭﺍ ﺍﳌﻮﻋﻈﺔ ﻓﻴﻬﺎ ﺩﺧﻠﺖ ﺑﺎﻟﺬﻛﺮ ﺍﳊﻜﻤﺔ ﺃﻓﺮﺩﺕ ﻓﺈﺫﺍ
ﺫﻟﻚ ﻳﺴﺘﺤﻖ ﳌﻦ ﺍﳊﺴﲎ ﺑﻐﲑ ﺎﺩﻟﺔﻭﺍ.
ﻭﺃﻏﻔﻠﺖ ﻏﺎﺑﺖ ﻭﺇﻥ ،ﺍﳌﺮﺍﺗﺐ ﻭﺟﺪﺕ ﺇﻥ ﺍﳌﺮﺍﺗﺐ ﺃﻋﻠﻰ ﻓﻤﺮﺗﺒﺘﻬﺎ
)١(ﺍﻟﻔﺘﺎﻭﻯ ﺗﻴﻤﻴﺔ ﺍﺑﻦ٢/٤٢.
)٢(ﺍﻟﻔﺘﺎﻭﻯ ﺗﻴﻤﻴﺔ ﺍﺑﻦ٢/٤٥.
25. ﺍﻟﺪ ﰲ ﺍﳊﻜﻤـﺔﺍﷲ ﺇﱃ ﻋـﻮﺓ ٢٨
ﻳﺩﻭﻣﺆ ،ﻋﻨﻬﺎ ﻛﺎﻓﻴﺔ ﻓﻬﻲ ﺍﳌﺮﺍﺗﺐﻣﻨﻬﺎ ﺍﻟﻐﺮﺽ ﺔ.
ﺍﻟﻨﺪﻭﻱ ﺍﳊﺴﻦ ﺃﺑﻮ ﻳﻘﻮﻝ ﻭﻟﺬﻟﻚ:ﺍﳊﻜﻤﺔ ﺇﻥ»ﺍﻟﺒﻠﻴﻐـﺔ ﺍﻟﻜﻠﻤﺔ
ﺍﻵﻳﺔ ﰲ ﺟﺎﺀﺕ ﺍﻟﱵ ﺍﻟﻌﺮﺑﻴﺔ«ﺃﻭ ﺗﺮﲨﺘـﻬﺎ ﺍﳌﻤﻜﻦ ﻣﻦ ﺃﻧﻪ ﺃﻋﺘﻘﺪ ﻻ
ﺃﺧﺮﻯ ﻟﻐﺔ ﺇﱃ ﻧﻘﻠﻬﺎ)١(
.
ﻣﻌـﲎ ﺗﻈﻬﺮ ﺗﻄﺒﻴﻘﻴﺔ ﳕﺎﺫﺝ ﻋﻠﻴﻪ ﺳﺄﺫﻛﺮ ﺍﻟﺬﻱ ﺍﳌﻌﲎ ﻫﻮ ﻭﻫﺬﺍ
ﺙﺪﺘﺤﻳ ﳑﻦ ﻭﺷﺨﺺ ﺷﺨﺺ ﺑﲔ ﻕﺮﺗﻔ ﺍﻟﱵ ﺍﳊﻜﻤﺔ،ﺍﻟﺪﺍﻋﻴﺔ ﺇﻟﻴﻬﻢ
ﺇﱃ ﺗﺼـﻞ ﺃﻥ ﺇﱃ ﻭﺍﻟﻠﻄﻒ ﺍﻟﻠﲔ ﺃﻭ ﺎﺭﺍﺓﻭﺍ ﺍﳌﺪﺍﺭﺍﺓ ﻣﻦ ﺗﻨﺘﻘﻞ ﺎﻭﺃ
ﺃﻭ ،ﺑﺎﳌﺒﺪﺃ ﺍﻟﺘﻤﺴﻚ ﺃﻭ ،ﺎﺃﺳﻠﻮ ﰲ ﻫﺬﺍ ﻭﺍﻟﻘﻮﺓ؛ ﺍﻟﺴﻼﺡ ﲪﻞ ﻣﺮﺣﻠﺔ
،ﺃﻋﻠـﻰ ﳌﺼـﻠﺤﺔ ﹰﺎﻘﲢﻘﻴ ﺍﻟﺘﻨﺎﺯﻝ ﻳﻘﺒﻞ ﳑﻦ ﻛﺎﻥ ﺇﺫﺍ ،ﻋﻨﻪ ﺍﻟﺘﻨﺎﺯﻝ ﰲ
ﻣﻮﺿﻮﻋﻬﺎ ﰲ ﺍﻟﺪﻋﻮﺓ ﰲ ﺍﳊﻜﻤﺔ ﳌﻔﻬﻮﻡ ﹰﺎﻘﻭﺗﻄﺒﻴ.
ﰲ ﺃﻣﺎﺍﳌﺆﺛﺮﺓ ﻭﻗﻴﻤﺘﻬﺎ ﺍﻋﺘﺒﺎﺭﻫﺎ ﻓﻠﻬﺎ ﺍﶈﻴﻄﺔ ﻭﺍﻷﺣﻮﺍﻝ ﺍﻟﻈﺮﻭﻑ
ﺇﻟﻴﻪ ﺍﳌﺸﺎﺭ ﺍﻟﻮﺍﺳﻊ ﻣﻌﻨﺎﻫﺎ ﰲ ﺍﷲ ﺇﱃ ﺍﻟﺪﻋﻮﺓ ﰲ ﺍﳊﻜﻤﺔ ﺗﻄﺒﻴﻖ ﻋﻠﻰ.
)١(ﺹ ﺍﻟﺪﻋﻮﺓ ﺃﺩﺏ ﻣﻦ ﺭﻭﺍﺋﻊ ،ﺍﻟﻨﺪﻭﻱ ﺍﳊﺴﻦ ﺍﺑﻮ١٥.
26. ﺍﷲ ﺇﱃ ﺍﻟﺪﻋـﻮﺓ ﰲ ﺍﳊﻜﻤـﺔ٢٩
ﺍﻟﺜﺎﱐ ﺍﻟﻔﺼﻞ
ﺍﷲ ﺇﱃ ﺍﻟﺪﻋﻮﺓ ﰲ ﺍﳊﻜﻤﺔ ﺗﻄﺒﻴﻘﺎﺕ
ﻣﺒﺎﺣﺚ ﻭﺛﻼﺛﺔ ،ﲤﻬﻴﺪ ﻭﻓﻴﻪ:
ﺍﻷﻭﻝ ﺍﳌﺒﺤﺚ:ﺍﳌﺪﻋﻮ ﺑﺎﺧﺘﻼﻑ ﺎﺗﻄﺒﻴﻘﺎ.
ﺍﻟﺜﺎﱐ ﺍﳌﺒﺤﺚ:ﺍﳌﻮﺿﻮﻉ ﺑﺎﺧﺘﻼﻑ ﺎﺗﻄﺒﻴﻘﺎ.
ﺍﻟﺜﺎﻟﺚ ﺍﳌﺒﺤﺚ:ﺍﶈﻴﻄﺔ ﻭﺍﻟﻈﺮﻭﻑ ﺍﻟﻮﺳﺎﺋﻞ ﺑﺎﺧﺘﻼﻑ ﺎﺗﻄﺒﻴﻘﺎ.
27. ﺍﻟﺪ ﰲ ﺍﳊﻜﻤـﺔﺍﷲ ﺇﱃ ﻋـﻮﺓ ٣٠
ﲤﻬﻴﺪ
ﺃﺭﺑﻌﺔ ﺃﺭﻛﺎﻥ ﻋﻠﻰ ﺃﺷﻜﺎﳍﺎ ﻣﻦ ﺷﻜﻞ ﺃﻱ ﰲ ﺩﻋﻮﺓ ﱡﻞﻛ ﺗﻘﻮﻡ:
ﺍﻷﻭﻝ ﺍﻟﺮﻛﻦ:ﺇﱃ ﻟﻴﺆﺩﻳﻪ ﻳﻦﺪﺍﻟ ﻫﺬﺍ ﺣﺎﻣﻞ ﻫﻮ ﺃﻭ ،ﺍﳌﺮﺳﻞ ﻭﻫﻮ
ﺩ ﻓﻜﺮﺓ ﻟﻨﻘﻞ ﻭﺍﳊﻤﺎﺱ ﺍﻟﻘﻨﺎﻋﺔ ﻟﺪﻳﻪ ﺍﻟﺬﻱ ﻓﻬﻮ ﻏﲑﻩ؛ﺩﻋﻮﻳـﺔ ﻳﻨﻴـﺔ
ﺍﻟـﱵ ﻭﺍﻷﺳﺎﻟﻴﺐ ﺍﻟﻮﺳﺎﺋﻞ ﺫﻟﻚ ﰲ ﺎﻣﻣﺴﺘﺨﺪ ،ﻟﻐﲑﻩ ﺇﻳﺼﺎﳍﺎ ﻭﻳﺮﻏﺐ
ﺍﳌـﺪﻋﻮ ﺑـﲔ ﻭﺗﻼﺅﻡ ﻭﻓﻬﻢ ﻭﺩﺭﺍﺳﺔ ﲝﻜﻤﺔ ﻣﺮﺍﺩﻩ ﲢﻘﻴﻖ ﻋﻠﻰ ﺗﻌﻴﻨﻪ
ﻭﺍﳌﻮﺿﻮﻉ ﻭﺍﻟﻮﺳﻴﻠﺔ.
ﺍﻟﻴﺪ ﻫﻮ ﺍﻷﻗﻞ ﻋﻠﻰ ﺃﻭ ،ﱢﺮﺛﺍﳌﺆ ﻭﻫﻮ ،ﺍﳊﻜﻤﺔ ﻣﺼﺪﺭ ﻓﻬﻮ ﻭﺑﺎﻟﺘﺎﱄ
ﺍﻟﻮﺳﻴﻠﺔ ﲣﺘﺎﺭ ﻋﻨﺪﻣﺎ ﺍﳊﻜﻤﺔ ﲢﻘﻴﻖ ﻋﻠﻰ ﺗﻌﻤﻞ ﺍﻟﱵﺍﻟﻮﻗﺖ ﰲ ﺍﳌﻨﺎﺳﺒﺔ
ﺍﳌﻼﺋﻢ ﻟﻠﺸﺨﺺ ﺍﳌﻨﺎﺳﺐ ﺍﳌﻮﺿﻮﻉ ﻋﻦ ﻟﺘﺘﺤﺪﺙ ﺍﳌﻨﺎﺳﺐ.
ﺍﻟـﺪﻋﻮﺓ ﰲ ﺍﳊﻜﻤﺔ ﲝﺚ ﺩﺍﺋﺮﺓ ﻋﻦ ﺧﺎﺭﺝ ﺍﻟﺮﻛﻦ ﻓﻬﺬﺍ ﻭﺣﻴﻨﺌﺬ
ﺗﺄﺛﺮﻩ ﻭﻋﺪﻡ ﻟﺘﺄﺛﲑﻩ ﺍﷲ ﺇﱃ.
ﺍﻟﺜﺎﱐ ﺍﻟﺮﻛﻦ:ﻮﺍﳌﺪﻋ:ﺍﻟﺮﺳﺎﻟﺔ ﺇﻟﻴﻪ ﻪﺟﻮﺗ ﻣﻦ ﻭﻫﻮ.
ﻧﺴﻤﻴﻬﺎ ﺃﻥ ﻟﻨﺎ ﺟﺎﺯ ﺇﺫﺍ ﺍﻟﺪﻋﻮﻳﺔ ﺑﺎﻟﻌﻤﻠﻴﺔ ﺍﳌﻘﺼﻮﺩ ﻭﻫﻮ،ﻋﻤﻠﻴـﺔ
ﻭﺗﺮﻗﺐ ،ﺗﺎﺭﺓ ﺇﻟﻴﻪ ﺍﳌﻮﺻﻞ ﺍﻟﻄﺮﻳﻖ ﺗﺮﻗﺐ ﳓﻮﻩ ﺗﺘﺠﻪ ﻓﺎﻷﻧﻈﺎﺭ ﻭﺑﺎﻟﺘﺎﱄ
ﺭﺳـﺎﺋﻞ ﻹﻃﻼﻕ ﻭﺍﳊﺎﻝ ﺍﻟﻮﻗﺖ ﻣﻼﺋﻤﺔ ﻋﻠﻰ ﻟﺘﺘﻌﺮﻑ ،ﺃﺧﺮﻯ ﺣﺎﻟﺘﻪ
ﺇﻟﻴﻪ ﺍﻟﺪﻋﻮﺓ.
ﺇﺣﺴـﺎﻥ ﻋـﺪﻡ ﻧﺘﻴﺠﺔ ﺍﻟﺮﺩ ﺃﻭ ﺑﺎﻟﻘﺒﻮﻝ ﺍﻟﺪﻋﻮﺓ ﺗﺘﺄﺛﺮ ﻣﺎ ﺍﲑﻭﻛﺜ
،ﺍﲡـﺎﻫﲔ ﺫﺍﺕ ﻋﻤﻠﻴﺔ ﺍﻟﺪﻋﻮﺓ ﺃﻥ ﺫﻟﻚ ﺍﳌﺪﻋﻮ؛ ﻧﻔﺴﻴﺔ ﻋﻠﻰ ﺍﻟﺘﻌﺮﻑ
ﻭﺍﻻﺳـﺘﺠﺎﺑﺔ ﻟﻠﻘﺒﻮﻝ ﻭﺍﺳﺘﻌﺪﺍﺩﻫﻢ ،ﺍﻟﻨﺎﺱ ﻧﻔﺴﻴﺔ ﺇﺩﺭﺍﻙ ﻋﻠﻰ ﺗﻌﺘﻤﺪ
28. ﺍﷲ ﺇﱃ ﺍﻟﺪﻋـﻮﺓ ﰲ ﺍﳊﻜﻤـﺔ٣١
)١(
.
ﰲ ﺍﳊﻜﻤـﺔ ﺻﻠﺐ ﻣﻦ ﺪﻌﻳ ﺍﳌﺪﻋﻮ ﻋﻠﻰ ﻑﺍﻟﺘﻌﺮ ﻓﺈﻥ ﻫﺬﺍ ﻭﻋﻠﻰ
ﺍﻷﺳﻠﻮﺏ ﺗﻐﲑ ﻣﺎ ﺍﲑﻭﻛﺜ ،ﺍﷲ ﺇﱃ ﺍﻟﺪﻋﻮﺓ-ﺍﳌﻮﺿـﻮﻉ ﺑﻞ-ﺑﻌـﺪ
ﻣـﻦ ﺗﻄﺒﻴﻘﻴـﺔ ﻭﻗﻔﺎﺕ ﻟﻨﺎ ﺳﻴﻜﻮﻥ ﻭﻟﺬﻟﻚ ،ﺍﳌﺪﻋﻮ ﺍﳌﺨﺎﻃﺐ ﻣﻌﺮﻓﺔ
ﺍﻟﺮﺳﻮﻝ ﺳﲑﺓﺍﳌﻈﻬﺮﺓﻭﺑـﺮﻭﺯ ﺍﻟﺘﻘـﺪﻳﺮ ﻭﺟﻮﺩﺓ ﺍﻻﺧﺘﻴﺎﺭ ﳊﺴﻦ
ﱠﻘﺔﻓﻣﻮ ﺇﳚﺎﺑﻴﺔ ﺟﻮﺍﻧﺐ ﻟﻪ ﻛﺎﻧﺖ ﺑﺸﻜﻞ ﻓﻴﻬﺎ ﺍﳊﻜﻤﺔ.
ﺍﻟﺜﺎﻟﺚ ﺍﻟﺮﻛﻦ:ﻳﺮﻏـﺐ ﺍﻟـﱵ ﺍﻟﻔﻜﺮﺓ ﺃﻭ ﺍﳌﻮﺿﻮﻉ ﺃﻭ ﺍﻟﺮﺳﺎﻟﺔ
ﻭﻫﻲ ،ﺎ ﺍﻻﻗﺘﻨﺎﻉ ﺑﻌﺪ ﻭﺭﺃﻳﻪ ﻓﻜﺮﻩ ﻭﺗﻐﻴﲑ ،ﺍﳌﺪﻋﻮ ﺇﱃ ﺇﻳﺼﺎﳍﺎ ﺍﻟﺪﺍﻋﻲ
ﲣﺘﻠﻒ ﻟﻜﻨﻬﺎ ﺇﻃﺎﺭﻩ؛ ﻋﻦ ﲣﺮﺝ ﻻ ﺍﻟﺪﻳﻦ ﻫﺬﺍ ﻧﻄﺎﻕ ﰲ ﺗﺪﻭﺭﻭﺗﺘﺄﺛﺮ
ﺇﱃ ،ﻭﺗﻘﺒﻠﻪ ﻭﻧﻔﺴﻴﺘﻪ ﺍﳌﺪﻋﻮ ﺇﱃ ﺫﺍﺗﻪ ﺍﻟﺪﺍﻋﻲ ﻣﻦ ﺍﺑﺘﺪﺍﺀ ،ﻋﺪﺓ ﺑﻌﻮﺍﻣﻞ
ﺣﺴﻦ ﰲ ﺎﺤﻭﺍﺿ ﻳﱪﺯ ﻫﻨﺎ ﺍﳊﻜﻤﺔ ﻭﺩﻭﺭ ،ﺍﶈﻴﻄﺔ ﻭﺍﻟﻈﺮﻭﻑ ﺍﻟﻮﺳﻴﻠﺔ
ﺎ ﻭﺍﻟﺘﺄﺛﺮ ﻭﺗﻘﺒﻠﻬﺎ ﺍﻟﺮﺳﺎﻟﺔ ﺇﻳﺼﺎﻝ.
ﺍﻟﺮﺍﺑﻊ ﺍﻟﺮﻛﻦ:ﻟﻠﻔﻜﺮﺓ ﺍﻟﻨﺎﻗﻠﺔ ﺍﻷﺩﺍﺓ ﺃﻭ ،ﻭﺍﻷﺳﻠﻮﺏ ﺍﻟﻮﺳﻴﻠﺔ ﻭﻫﻮ
ﻭﻳﻠﺤ ،ﺍﳌﺪﻋﻮ ﺇﱃ ﺍﻟﺪﺍﻋﻲ ﻣﻦﺍﻟﺰﻣـﺎﻥ ﻇـﺮﻭﻑ ﻣﻦ ﳛﻴﻂ ﻣﺎ ﺎ ﻖ
ﻇـﺮﻭﻑ ﻣﻦ ﻤﺎ ﳛﻴﻂ ﻭﻣﺎ ﻭﺍﻷﺳﻠﻮﺏ ﺍﻟﻮﺳﻴﻠﺔ ﻣﻦ ﻭﻟﻜﻞ ،ﻭﺍﳌﻜﺎﻥ
ﺭﺳـﺎﻟﺔ ﻣـﻦ ﺍﳌﻄﻠﻮﺏ ﺍﻟﺘﺄﺛﲑ ﲢﻘﻴﻖ ﰲ ﺑﺎﻟﻎ ﺩﻭﺭ ﻣﻜﺎﻧﻴﺔ ﺃﻭ ﺯﻣﺎﻧﻴﺔ
ﺃﻗﻮﻝ ﻓﺈﱐ ﺍﳌﻨﻄﻠﻖ ﻫﺬﺍ ﻭﻣﻦ ،ﺍﻟﺪﻋﻮﺓ:ﺃﻥ ﺍﷲ ﺇﱃ ﺍﻟـﺪﺍﻋﻲ ﻋﻠـﻰ ﺇﻥ
ﰲ ﻳﻔﻜﺮ ﺃﻥ ﻗﺒﻞ ﻳﺪﻋﻮ ﻛﻴﻒ ﻳﻔﻜﺮ:ﻭﻛﺜ ،ﻳﺪﻋﻮ ﺷﻲﺀ ﺃﻱ ﺇﱃﻣﺎ ﺍﲑ
ﺇﻻ ﺍﺭﻗﺼـﻮ ﺃﻭ ﹰﻼﺧﻠـ ﺏﺷﺎ ﻳﺮﻯ ﺃﻥ ﻓﻤﺎ ﺍﳍﺪﻡ؛ ﺇﱃ ﻞﺠﺍﻟﺘﻌ ﻯﺩﺃ
)١(ﺍﻧﻈﺮ:ﺹ ،ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﺪﻋﻮﺓ ﻃﺒﻴﻌﺔ ،ﺃﲪﺪ ﺧﻮﺭﺷﻴﺪ٣٤ﺍﲡﺎﻫﺎﺕ ﻧﺪﻭﺓ ﲝﻮﺙ ﻣﻦ ،
ﺍﳌﻌﺎﺻﺮ ﺍﻹﺳﻼﻣﻲ ﺍﻟﻔﻜﺮ.
29. ﺍﻟﺪ ﰲ ﺍﳊﻜﻤـﺔﺍﷲ ﺇﱃ ﻋـﻮﺓ ٣٢
ﻭﺍﻟﻮﺳﻴﻠﺔ؛ ﺍﻷﺳﻠﻮﺏ ﰲ ﺍﻟﺘﻔﻜﲑ ﻭﺑﲔ ﺑﻴﻨﻪ ﺍﳊﻤﺎﺱ ﺣﺎﻝ ﻭﻗﺪ ﻭﻳﺄﺧﺬﻩ
ﻳﺪﻋﻮ ﺷﻲﺀ ﺃﻱ ﺇﱃ ﺍﺪﺟﻴ ﻳﻌﺮﻑ ﰒ ،ﻳﺪﻋﻮ ﺷﻲﺀ ﻱﺃ ﺇﱃ ﻳﻌﺮﻑ ﻓﻬﻮ
ﰲ ﺧﻨﻘﺘـﻬﺎ ﺍﳉﻤﻴﻠـﺔ ﺍﻷﻓﻜﺎﺭ ﻣﻦ ﻭﻛﻢ ،ﺩﻋﻮﺗﻪ ﰲ ﺍﳊﻜﻤﺔ ﻟﻴﺤﻘﻖ
ﺃﺳﺎﻟ ﻣﻬﺪﻫﺎﻋﺮﺿﻬﺎ ﻴﺐ.
ﺍﻟـﺮﻛﻦ ﻫﺬﺍ ﰲ ﻟﻠﺤﻜﻤﺔ ﺍﻟﻮﺍﺳﻊ ﺍﳌﻜﺎﻥ ﺎﻴﺟﻠ ﻳﺒﺪﻭ ﻫﺬﺍ ﻭﻷﺟﻞ
ﺑﻪ ﻭﺍﻻﻋﺘﻨﺎﺀ ﺇﻟﻴﻪ ﻪﺒﻭﺍﻟﺘﻨ ﻭﺃﳘﻴﺘﻪ.
ﻭﺑﻌﺪ:
ﲝﺜﻨﺎ؛ ﳎﺎﻝ ﻣﻦ ﺃﺧﺮﺟﺘﻪ ﻭﻗﺪ ،ﺍﻟﺪﺍﻋﻲ ﺃﻭﳍﺎ ،ﺍﻟﺪﻋﻮﺓ ﺃﺭﻛﺎﻥ ﻓﻬﺬﻩ
ﺗﺼـﺮﻓﻪ ﻭﺣﺴـﺐ ،ﻋﻨﻪ ﺧﺎﺭﺝ ﺟﺰﺀ ﻭﺍﳊﻜﻤﺔ ،ﺍﳌﺆﺛﺮ ﺍﻟﻔﺎﻋﻞ ﻷﻧﻪ
،ﻋﺪﻣﻬﺎ ﺃﻭ ﺑﺎﳊﻜﻤﺔ ﻳﻮﺻﻒ ﻭﺍﺧﺘﻴﺎﺭﻩﺍﻟﺜﻼﺛﺔ ﺍﻷﺭﻛﺎﻥ ﻣﻦ ﻋﺪﺍﻩ ﻭﻣﺎ
،ﻓﻴﻬـﺎ ﺍﳊﻜﻤﺔ ﻭﺗﺆﺛﺮ ،ﺑﺎﳊﻜﻤﺔ ﺗﺆﺛﺮ ﺎﻳﻗﻮ ﹰﻼﺗﻔﺎﻋ ﺍﳊﻜﻤﺔ ﻣﻊ ﺗﺘﻔﺎﻋﻞ
ﻧﺒﻴﻨﺎ ﺳﲑﺓ ﻭﰲﺭﻋﺎﻳـﺔ ﳊﺴـﻦ ﺍﻷﻣﺜـﻞ ﻭﺍﻟﺸﺎﻫﺪ ﺍﳊﻲ ﺍﻟﺘﻄﺒﻴﻖ
ﺻﺪﺍﻫﺎ ﻭﻋﻤﻖ ﺗﺄﺛﲑﻫﺎ ﻭﻗﻮﺓ ﺍﳊﻜﻤﺔ.
ﻣﺒﺎﺣﺚ ﺛﻼﺛﺔ ﺇﱃ ﺍﻟﻔﺼﻞ ﻫﺬﺍ ﻢﺴﻓﺴﺄﻗ ﻭﻟﺬﻟﻚ:
ﺍﻷﻭﻝ ﺍﳌﺒﺤﺚ:ﺍﳊ ﺑﺘﻄﺒﻴﻘﺎﺕ ﻳﺘﻌﻠﻖﺍﷲ ﺇﱃ ﺍﻟـﺪﻋﻮﺓ ﰲ ﻜﻤـﺔ
ﻮﻟﻠﻤﺪﻋ ﺑﺎﻟﻨﺴﺒﺔ.
ﺍﻟﺜﺎﱐ ﺍﳌﺒﺤﺚ:ﺍﷲ ﺇﱃ ﺍﻟـﺪﻋﻮﺓ ﰲ ﺍﳊﻜﻤـﺔ ﺑﺘﻄﺒﻴﻘﺎﺕ ﻳﺘﻌﻠﻖ
ﻭﺍﻟﺮﺳﺎﻟﺔ ﻟﻠﻤﻮﺿﻮﻉ ﺑﺎﻟﻨﺴﺒﺔ.
ﺍﻟﺜﺎﻟﺚ ﺍﳌﺒﺤﺚ:ﺍﷲ ﺇﱃ ﺍﻟـﺪﻋﻮﺓ ﰲ ﺍﳊﻜﻤـﺔ ﺑﺘﻄﺒﻴﻘﺎﺕ ﱠﻖﻠﻳﺘﻌ
ﺍﻷﺧﺮﻯ ﺍﶈﻴﻄﺔ ﻭﺍﻟﻈﺮﻭﻑ ﻟﻠﻮﺳﻴﻠﺔ ﺑﺎﻟﻨﺴﺒﺔ.
30. ﺍﷲ ﺇﱃ ﺍﻟﺪﻋـﻮﺓ ﰲ ﺍﳊﻜﻤـﺔ٣٣
ﺍﻷﻭﻝ ﺍﳌﺒﺤﺚ
ﺍ ﰲ ﺍﳊﻜﻤﺔ ﺗﻄﺒﻴﻘﺎﺕﻟﺪﻋﻮﺓ
ﺍﳌﺪﻋﻮ ﺑﺎﺧﺘﻼﻑ ﺍﷲ ﺇﱃ
ﻭﻫﻨـﺎ ،ﻮﺍﳌﺪﻋ ﺑﺎﺧﺘﻼﻑ ﺍﻷﺳﺎﻟﻴﺐ ﻭﲣﺘﻠﻒ ﺍﳌﻮﺿﻮﻋﺎﺕ ﲣﺘﻠﻒ
ﺼـﺎﻍﺘﻟ ﻭﺍﻟﺮﺳﺎﻟﺔ؛ ﺍﳌﺪﻋﻮ ﺑﲔ ﺍﳌﻮﺍﺀﻣﺔ ﰲ ﺍﻟﺪﺍﻋﻲ ﻭﺫﻛﺎﺀ ﺑﺮﺍﻋﺔ ﺗﺄﰐ
ﺇﻃﺎﺭﻫـﺎ ﻋﻦ ﳜﺮﺟﻬﺎ ﻻ ﻣﻌﻴﻨﺔ ﺻﻴﻐﺔ ﻭﻓﻖ ﻝﺪﺒﺗ ﺃﻭ ﻝﺪﻌﺗ ﺃﻭ ﺍﻟﺮﺳﺎﻟﺔ
ﺑﺎ ﺇﻣﺎ ﺻﺎﺣﺒﻬﺎ؛ ﻋﻠﻰ ﺗﺮﺗﺪ ﳚﻌﻠﻬﺎ ﻭﻻ ،ﺍﳌﻘﺼﻮﺩﺑﺘـﺄﺛﲑ ﺃﻭ ﻟﺴـﻼﻣﺔ
ﻋﻜﺴﻲ.ﺍﻟﺒﻴﺎﻥ ﻭﺇﻟﻴﻚ:
١-ﺍﻷﻭﱃ ﺍﻟﺼﻮﺭﺓ:
ﻣﺴﻌﻮﺩ ﺑﻦ ﺍﷲ ﻋﺒﺪ ﻗﺎﻝ–ﻋﻨﻪ ﺍﷲ ﺭﺿﻲ:ﺍﷲ ﺭﺳـﻮﻝ ﺳﺄﻟﺖ
ﻗﻠﺖ ،:ﺃﻓﻀﻞ؟ ﺍﻟﻌﻤﻞ ﺃﻱ ﺍﷲ ﺭﺳﻮﻝ ﻳﺎ
ﻗﺎﻝ:»ﺎﻣﻴﻘﺎ ﻋﻠﻰ ﺍﻟﺼﻼﺓ«.ﻗﻠﺖ:ﻗﺎﻝ ؟ﻱﺃ ﰒ:ﺍﻟﻮﺍﻟﺪﻳﻦ ﺮﺑ.
ﻗﻠﺖ:ﻗﺎﻝ ؟ﻱﺃ ﰒ:ﺖﻓﺴﻜ ،ﺍﷲ ﺳﺒﻴﻞ ﰲ ﺍﳉﻬﺎﺩﺍﷲ ﺭﺳﻮﻝ ﻋﻦ،
ﻟﺰﺍﺩﱐ ﺍﺳﺘﺰﺩﺗﻪ ﻭﻟﻮ«.ﺍﻟﺒﺨﺎﺭﻱ ﺭﻭﺍﻩ)١(
.
٢-ﻋﺎﺋﺸﺔ ﻋﻦ–ﻋﻨﻬﺎ ﺍﷲ ﺭﺿﻲ–ﻗﺎﻟﺖ ﺎﺃ:،ﺍﷲ ﺭﺳﻮﻝ ﻳﺎ
ﻗﺎﻝ ﳒﺎﻫﺪ؟ ﺃﻓﻼ ،ﺍﻟﻌﻤﻞ ﺃﻓﻀﻞ ﺍﳉﻬﺎﺩ ﻧﺮﻯ:»ﺍﳉﻬـﺎﺩ ﺃﻓﻀﻞ ﻟﻜﻦ
ﻣﱪﻭﺭ ﺣﺞ«.ﺍﻟﺒﺨﺎﺭﻱ ﺭﻭﺍﻩ)٢(
.
)١(ﺍﻟﺒﺨﺎﺭﻱ–ﻛ ﺍﻟﺒﺨﺎﺭﻱ ﺻﺤﻴﺢﺍﳉﻬﺎﺩ ﻓﻀﻞ ﺑﺎﺏ ﺍﳉﻬﺎﺩ ﺘﺎﺏ٢/٢٠٠.
)٢(ﺍﳉﻬﺎﺩ ﻓﻀﻞ ﺑﺎﺏ ﺍﳉﻬﺎﺩ ﻛﺘﺎﺏ ،ﺍﻟﺒﺨﺎﺭﻱ ﺻﺤﻴﺢ ،ﺍﻟﺒﺨﺎﺭﻱ٢/٢٠٠.