2016،10.

‫( ﺍﻟﻌﺩﺩ‬A) ‫ﺍﻟﺟﺯء‬، 34‫ ﺍﻟﻣﺟﻠﺩ‬،‫ﻣﺟﻠﺔ ﺍﻟﻬﻧﺩﺳﺔ ﻭﺍﻟﺗﻛﻧﻭﻟﻭﺟﻳﺎ‬

The Role of Islamic Faith Systems In Formation of The Islamic

Architecture
The 1st Scientific Architectural Conference for Postgraduates’ Researches 12 May, 2016

Dr. Abdullah Saadoon Salman

Department of Architecture /University of Technology /Baghdad.
Emsil:abdullah.asadoon@yahoo.com
3T

Zahraa Ahmed Aljbury

Department Of Architecture /University of Technology /Baghdad.
Email:Za_almamar5@yahoo.com
3T

Received on: 20\3\2016 & Accepted on: 26\6\2016

ABSTRACT
The creeds contribute to the cultural integration of society, because it has the ability to direct
human towards a particular goal. The creeds as a system contains a set of the thoughts and
values that have an interdependent relationships by certainty.
For the purpose of identifying the Islamic faith systems have been extrapolated five
Islamic philosophical schools, to get to the system used in the formation. The correlation in
Islamic faith systems represents by two circle. The first means how to get to know the true faith
and the second means how to connect these faith to the people. The research problem is (find
comprehensive framework for formation system of Islamic architecture like the formation of
Islamic faith systems in the philosophical schools). It was adopted Analysis and installation
method between the system formation creed philosophically and the thrust of the Islamic faith
on the one hand and between multiple vocabulary of architecture constitute about Islamic
architecture in a series of studies on the other.
It Has been reached that the formation of the Islamic architecture starts from different
Beginnings bounded by sharia (Quran and Sunnah) and outside the limit does not call it Islamic
architecture .this process should be fine in two area: Arthroscopy and applied, and the link
between them is the acknowledgment area, which accounted for architecture achieved by
Ethical Function . The Human is the axis in all these formation process as it represents thought
in theoretical side and is working in the practical side and represents a target in the region bond
between them.
Keywords : Creeds, System, Islamic Faith Systems, Formation

‫ﺩﻭﺭ ﻧﻅﻡ ﺍﻟﻌﻘﻳﺩﺓ ﺍﻻﺳﻼﻣﻳﺔ ﻓﻲ ﺗﺷ ُﻛﻝ ﺍﻟﻌﻣﺎﺭﺓ‬

‫ﺍﻟﺨﻼﺻﺔ‬
‫ﺗﺳﺎﻫﻡ ﺍﻟﻌﻘﺎﺋﺩ ﻓﻲ ﺍﻟﺗﻛﺎﻣﻝ ﺍﻟﺣﺿﺎﺭﻱ ﻟﻠﻣﺟﺗﻣﻊ ﻭﻣﻧﻬﺎ ﺍﻟﻌﻣﺎﺭﺓ ؛ ﻻﻥ ﻟﻬﺎ ﺍﻟﻘﺩﺭﺓ ﻋﻠﻰ ﺗﻭﺟﻳ�ﻪ ﺍﻻﻧﺳ�ﺎﻥ ﺫﺍﺗﻳ�ﺎ ﻧﺣ�ﻭ‬
‫ﺍﻟﻌﻘﻳﺩﺓ ﺗﺗﻛ�ﻭﻥ ﻣ�ﻥ ﻧﻅ�ﺎﻡ ﻳﻣﺛ�ﻝ ﻣﺟﻣﻭﻋ�ﺔ ﺃﻓﻛ�ﺎﺭ ﻭﻗ�ﻳﻡ ﺫﺍﺕ ﻋﻼﻗ�ﺎﺕ ﻣﺗﺭﺍﺑﻁ�ﺔ ﻭﻣﺗﻣﺎﺳ�ﻛﺔ ﺗﺗﺻ�ﻑ ﺑ�ﺎﻟﻳﻘﻳﻥ‬. ‫ﻫﺩﻑ ﻣﻌﻳﻥ‬
‫ ﻭﻟﻐ��ﺭﺽ ﺍﻟﺗﻌ��ﺭﻑ ﻋﻠ��ﻰ ﻧﻅ��ﻡ ﺍﻟﻌﻘﻳ��ﺩﺓ ﺍﻻﺳ��ﻼﻣﻳﺔ ﺗ��ﻡ ﺍﺳ��ﺗﻘﺭﺍء ﺍﻟﻣ��ﺩﺍﺭﺱ ﺍﻟﻔﻠﺳ��ﻔﻳﺔ‬.‫ﺍﻟﻘﻠﺑ��ﻲ ﻋﻧ �ﺩ ﺍﻟﻣُﻌﺗ ِﻘ��ﺩ ﺑﺗﻠ��ﻙ ﺍﻟﻌﻘﻳ��ﺩﺓ‬
‫ ﻭﻗﺩ ﺗﻡ ﺍﻟﺗﻭﺻﻝ ﺍﻟﻰ ﻧﻅﺎﻡ ﻳﻭﺿ�ﺢ‬.( ‫ﺍﻻﺳﻼﻣﻳﺔ ﺍﻟﺧﻣﺳﺔ )ﺍﻟﻣﺷﺎﺋﻳﺔ ﻭﺍﻟﻛﻼﻣﻳﺔ ﻭﺍﻟﻌﺭﻓﺎﻧﻳﺔ ﻭﺍﻻﺷﺭﺍﻗﻳﺔ ﻭﺍﻟﺣﻛﻣﺔ ﺍﻟﻣﺗﻌﺎﻟﻳﺔ‬
‫ ﻣﺛﻠ�ﺕ‬. ‫ ﺗﻣﺛﻝ ﻫﺫﺍ ﺍﻟﺗﺭﺍﺑﻁ ﺑﻭﺟﻭﺩ ﺣﻠﻘﺗ�ﻳﻥ‬.‫ﺁﻳﺔ ﺍﻟﺗﺭﺍﺑﻁ ﺑﻳﻥ ﻣﺻﺩﺭ ﺍﻟﺗﺷﺭﻳﻊ ﻭﺑﻳﻥ ﻓﻛﺭ ﺍﻻﻧﺳﺎﻥ ﻭﺻﻭﻻ ﺍﻟﻰ ﻧﺗﺎﺝ ﻣﺎﺩﻱ‬
‫ ﻭﻣﺛﻠﺕ ﺍﻟﺣﻠﻘﺔ ﺍﻟﺛﺎﻧﻳﺔ ﺍﻟﺟﺎﻧﺏ ﺍﻟﺗﻁﺑﻳﻘ�ﻲ‬، ‫ﺍﻟﺣﻠﻘﺔ ﺍﻻﻭﻟﻰ ﺍﻟﺟﺎﻧﺏ ﺍﻟﺗﻧﻅﻳﺭﻱ ﻓﻲ ﻛﻳﻔﻳﺔ ﺍﻟﻭﺻﻭﻝ ﺍﻟﻰ ﻣﻌﺭﻓﺔ ﺍﻟﻌﻘﻳﺩﺓ ﺍﻟﺣﻘﺔ‬
.‫ﻓﻲ ﻛﻳﻔﻳﺔ ﺗﻭﺻﻳﻝ ﻫﺫﻩ ﺍﻟﻌﻘﻳﺩﺓ ﺍﻟﻰ ﺍﻟﻧﺎﺱ‬
ُ
‫ﻭﻋﻠﻳﻪ ﻛﺎﻥ ﻫﺩﻑ ﺍﻟﺑﺣﺙ ﻫﻭ ﺍﻳﺟﺎﺩ ﺍﻟﺗﺭﺍﺑﻁ ﺑﻳﻥ ﻧﻅﺎﻡ ﺗﺷﻛﻝ ﺍﻟﻌﻘﻳﺩﺓ ﻓﻲ ﺍﻟﻔﻠﺳ�ﻔﻳﺔ ﺍﻻﺳ�ﻼﻣﻳﺔ ﻭﺑ�ﻳﻥ ﻧﻅ�ﺎﻡ ﺗﺷ�ﻛﻝ‬
‫ ﻟﻠﻭﺻﻭﻝ ﺍﻟﻰ ﺣﻝ ﺍﻟﻣﺷﻛﻠﺔ ﺍﻟﺑﺣﺛﻳﺔ ﺍﻟﻣﺗﻣﺛﻠﺔ ﺑـ) ﺗﻛﻭﻳﻥ ﺍﻁﺎﺭ ﺷﺎﻣﻝ ﻋ�ﻥ ﺗﺷ�ﻛﻝ ﻋﻣ�ﺎﺭﺓ ﺍﺳ�ﻼﻣﻳﺔ ﻋﻠ�ﻰ‬. ‫ﻋﻣﺎﺭﺓ ﺍﺳﻼﻣﻳﺔ‬
‫ﻭﻗﺩ ﺗﻡ ﺍﻋﺗﻣﺎﺩ ﻣﻧﻬﺞ ﺗﺣﻠﻳﻠﻲ ﺗﺭﻛﻳﺑﻲ ﺑﻳﻥ ﻧﻅﺎﻡ ﺗﺷ�ﻛﻝ ﺍﻟﻌﻘﻳ�ﺩﺓ ﻓﻠﺳ�ﻔﻳﺎ‬.( ‫ﻏﺭﺍﺭ ﺗﺷﻛﻝ ﻧﻅﺎﻡ ﺍﻟﻌﻘﻳﺩﺓ ﻓﻲ ﺍﻟﻣﺩﺍﺭﺱ ﺍﻟﻔﻠﺳﻔﻳﺔ‬
420
‫ﺩﻭﺭ ﻧﻅﻡ ﺍﻟﻌﻘﻳﺩﺓ ﺍﻻﺳﻼﻣﻳﺔ ﻓﻲ ﺗﺷ ُﻛﻝ ﺍﻟﻌﻣﺎﺭﺓ‬ ‫ﻣﺟﻠﺔ ﺍﻟﻬﻧﺩﺳﺔ ﻭﺍﻟﺗﻛﻧﻭﻟﻭﺟﻳﺎ‪ ،‬ﺍﻟﻣﺟﻠﺩ‪، 34‬ﺍﻟﺟﺯء )‪ (A‬ﺍﻟﻌﺩﺩ‪2016،10.‬‬

‫ﻭﺍﻟﻣﺗﻛﻭﻥ ﻣﻥ ﺍﻟﺣﻠﻘﺗﻳﻥ ﻭﺑﻳﻥ ﻓﺣﻭﻯ ﺍﻟﻌﻘﻳﺩﺓ ﺍﻻﺳﻼﻣﻳﺔ ﻣﻥ ﺟﻬﺔ ﻭﺑ�ﻳﻥ ﻣﻔ�ﺭﺩﺍﺕ ﻣﻌﻣﺎﺭﻳ�ﺔ ﻣﺗﻌ�ﺩﺩﺓ ﺣ�ﻭﻝ ﺗﺷ�ﻛﻝ ﻋﻣ�ﺎﺭﺓ‬
‫ﺍﺳﻼﻣﻳﺔ ﻓﻲ ﻣﺟﻣﻭﻋﺔ ﻣﻥ ﺍﻟﺩﺭﺍﺳﺎﺕ ﻣﻥ ﺟﻬﺔ ﺍﺧﺭﻯ‪.‬‬
‫ﻭﻗﺩ ﺗﻡ ﺍﻟﺗﻭﺻﻝ ﺍﻟﻰ ﺍﻥ ﺗﺷﻛﻝ ﺍﻟﻌﻣﺎﺭﺓ ﺍﻻﺳﻼﻣﻳﺔ ﻳﺑﺩﺃ ﻣﻥ ﻣﻧﻁﻠﻘﺎﺕ ﻣﺧﺗﻠﻔﺔ ﺗﺣﺩﻫﺎ ﺍﻟﺷﺭﻳﻌﺔ ﺍﻻﺳﻼﻣﻳﺔ )ﺍﻟﻘﺭﺍﻥ‬
‫ﻭﺍﻟﺳﻧﺔ( ﻭﻣﺎ ﺧﺎﺭﺝ ﺍﻟﺣﺩ ﻻ ﻳﻁﻠﻕ ﻋﻠﻳﻪ ﻋﻣﺎﺭﺓ ﺍﺳﻼﻣﻳﺔ ﻭﺍﻥ ﻛﺎﻧ�ﺕ ﻟﻠﻣﺳ�ﻠﻣﻳﻥ ‪ .‬ﻭﺍﻥ ﻫ�ﺫﻩ ﺍﻟﻌﻣﻠﻳ�ﺔ ﺍﻟﺗﺷ�ﻛﻳﻠﻳﺔ ﺗﻛ�ﻭﻥ ﻓ�ﻲ‬
‫ﻣﺟﺎﻟﻳﻥ ﺗﻧﻅﻳﺭﻱ ﻭﺗﻁﺑﻳﻘﻲ ﻭﺍﻟﺭﺍﺑﻁ ﺑﻳﻧﻬﻣﺎ ﻫﻲ ﻣﻧﻁﻘﺔ ﺍﻻﻗﺭﺍﺭ ﺍﻟﺗﻲ ﻣﺛﻠﺕ ﺍﻟﻌﻣﺎﺭﺓ ﺍﻟﻣﺣﻘﻘﺔ ﻟﻠﻭﻅﻳﻔﺔ ﺍﻻﺧﻼﻗﻳﺔ ﻭﺍﻟﻣﻌﺑ�ﺭﺓ‬
‫ﻋﻥ ﻣﺳﺗﺟﺩﺍﺕ ﺍﻟﻌﺻﺭ ﻟﻠﺧﺭﻭﺝ ﺑﻧﺗ�ﺎﺝ ﻳﺻ�ﺩﻕ ﻋﻠﻳ�ﻪ ﺍﻟﻌﻣ�ﻝ ﺍﻟﺻ�ﺎﻟﺢ‪.‬ﻭﺍﻥ ﺍﻻﻧﺳ�ﺎﻥ ﻫ�ﻭ ﺍﻟﻣﺣ�ﻭﺭ ﺍﻟﻣﺳ�ﺗﻣﺭ ﻓ�ﻲ ﻛ�ﻝ ﻫ�ﺫﻩ‬
‫ﺍﻟﻌﻣﻠﻳﺔ ﺍﻟﺗﺷﻛﻳﻠﻳﺔ ﺣﻳﺙ ﻳﻣﺛﻝ ﺍﻟﻔﻛﺭ ﻓﻲ ﺍﻟﺟﺎﻧﺏ ﺍﻟﺗﻧﻅﻳﺭﻱ ﻭﻳﻣﺛﻝ ﺍﻟﻌﻣﻝ ﻓﻲ ﺍﻟﺟﺎﻧﺏ ﺍﻟﺗﻁﺑﻳﻘﻲ ﻭﻳﻣﺛﻝ ﺍﻟﻬﺩﻑ ﻓﻲ ﺍﻟﻣﻧﻁﻘﺔ‬
‫ﺍﻟﺭﺍﺑﻁﺔ ﺑﻳﻧﻬﻣﺎ ‪.‬‬
‫ﺍﻟﻛﻠﻣﺎﺕ ﺍﻟﻣﺭﺷﺩﺓ ‪ :‬ﺍﻟﻌﻘﻳﺩﺓ ‪ ،‬ﺍﻟﻧﻅﺎﻡ ‪ ،‬ﻧﻅﻡ ﺍﻟﻌﻘﻳﺩﺓ ﺍﻻﺳﻼﻣﻳﺔ ‪ ،‬ﺍﻟﻣﺩﺭﺍﺱ ﺍﻟﻔﻠﺳﻔﻳﺔ ‪ ،‬ﻧﻅﺎﻡ ﺗﺷﻛﻝ ﺍﻟﻌﻣﺎﺭﺓ‪.‬‬

‫ﺍﻟﻤﻘﺪﻣﺔ‬
‫ﺗﺑﺭﺯ ﺍﻫﻣﻳﺔ ﺍﻟﻌﻘﺎﺋﺩ ﻓﻲ ﺍﺭﺳﺎء ﺑﻧﺎء ﺣﺿﺎﺭﻱ ﻣﺗﻛﺎﻣﻝ ﻣﻥ ﺧﻼﻝ ﻗﺩﺭﺗﻬﺎ ﻋﻠ�ﻰ ﺗﻭﻅﻳ�ﻑ ﺍﻟﻣﻳ�ﻝ ﺍﻟﻔﻁ�ﺭﻱ ﻟﻼﻧﺳ�ﺎﻥ‬
‫ﻟﺗﻭﺟﻳﻪ ﺟﻣﻳﻊ ﻣﺻﺎﺩﺭﻩ ﻧﺣﻭ ﻫﺩﻑ ﻣﻌﻳﻥ ‪ ،‬ﺗﺳ�ﺗﻁﻳﻊ ﺍﻥ ﺗﺳ�ﺗﻭﻋﺏ ﻓﻳ�ﻪ ﺳ�ﻠﻭﻙ ﺍﻟﻔ�ﺭﺩ ﻭﻋﻼﻗﺎﺗ�ﻪ ﺑ�ﺎﻻﺧﺭﻳﻥ ﻭﺑﺎﻟﺑﻳﺋ�ﺔ ﺍﻟﺗ�ﻲ‬
‫ﺗﺣﻳﻁﻪ‪ .‬ﻭﻛﺎﻧﺕ ﺍﻟﻌﻣﺎﺭﺓ ﻣﻥ ﺍﻷﻣﻭﺭ ﺍﻟﺗﻲ ﺗﺄﺛﺭﺕ ﻓﻲ ﺍﻟﻌﻘﺎﺋﺩ ﻭﺍﻟﻔﻠﺳﻔﺎﺕ ﻻﻧﻬﺎ ﻣﺭﺁﺓ ﻋﺎﻛﺳﺔ ﻟﺛﻘﺎﻓﺔ ﺍﻟﻣﺟﺗﻣﻊ ﻭﺣﺿ�ﺎﺭﺗﻪ ‪،‬‬
‫ﻟﻣ��ﺎ ﻟﻬ��ﺎ ﻣ��ﻥ ﺩﻭﺭ ﺑ��ﺎﺭﺯ ﻓ��ﻲ ﺍﻛﺳ��ﺎﺏ ﺣﺿ��ﺎﺭﺓ ﻣﺟﺗﻣ��ﻊ ﻣ��ﺎ ﺻ��ﻔﺔ ﺛﺑﻭﺗﻳ��ﺔ ﺗﻌﺑ��ﺭ ﻋ��ﻥ ﺯﻣﺎﻧ��ﻪ ﻭﻣﻛﺎﻧ��ﻪ‪ .‬ﻓﺎﻟﻌﻣ��ﺎﺭﺍﺕ ﺍﻟﻘﺩﻳﻣ��ﺔ‬
‫ﻛﺎﻟﺑﺎﺑﻠﻳﺔ ﻭﺍﻟﺭﻭﻣﺎﻧﻳﺔ ﻭﻏﻳﺭﻫﺎ ‪ ،‬ﻛﺎﻧﺕ ﺍﻧﻌﻛﺎﺱ ﻟﻔﻠﺳﻔﺎﺕ ﻣﺟﺗﻣﻌﺎﺗﻬﺎ ﺍﻭ ﺳﻳﺎﺳﺎﺗﻬﺎ‪.‬ﻭﻛﺫﻟﻙ ﺍﻟﺣﺭﻛﺎﺕ ﺍﻟﻣﻌﻣﺎﺭﻳﺔ ﺍﻟﻣﻌﺎﺻ�ﺭﺓ‬
‫ﻣﺛﻝ ﺍﻟﻣُﻌﺗﻧ�ﻕ ﺍﻟﻌﻘﺎﺋ�ﺩﻱ ﺍﻭﺍﻻﻳ�ﺩﻭﻟﻭﺟﻲ ﻟﺗﻠ�ﻙ ﺍﻟﺣﺭﻛ�ﺔ ‪.‬ﺍﺛ�ﺭﺕ ﺍﻟﻔﻠﺳ�ﻔﺔ ﻓ�ﻲ‬ ‫ﻛﺎﻥ ﻟﻬﺎ ﻣﻔﺎﻫﻳﻡ ﻧﻅﺭﻳﺔ ﻧﺷﺄﺕ ﻣﻥ ﻣﺑﺩﺃ ﻓﻠﺳﻔﻲ ّ‬
‫ﺍﻟﻧﺗﺎﺝ ﺍﻟﻣﻌﻣﺎﺭﻱ ﻣﻥ ﺟﻬﺔ ﻭﻓﻲ ﻁﺭﻳﻘﺔ ﺗﺷﻛﻠﻪ ﻣﻥ ﺟﻬﺔ ﺍﺧﺭﻯ‪.‬‬
‫ﻓﺎﻟﺣﻘﺑﺔ ﺍﻟﺯﻣﻧﻳﺔ ﻟﺣﺭﻛﺔ ﺍﻟﺣﺩﺍﺛﺔ ﻛﺎﻧﺕ ﻣﺗﺯﺍﻣﻧﺔ ﻣﻊ ﺍﻟﻔﻠﺳﻔﺔ ﺍﻟﺑﺎﺭﻏﻣﺎﺗﻳ�ﺔ ﻭﻫ�ﻲ ﻓﻠﺳ�ﻔﺔ ﻋﻘﻼﻧﻳ�ﺔ ﺗ�ﺩﻋﻭ ﺍﻟ�ﻰ ﺍﻟﻌﻣ�ﻝ‬
‫ﻭﺍﻟﺗﻁﺑﻳﻕ ﺑﺎﻋﺗﺑﺎﺭﻩ ﺍﻟﻁﺭﻳﻘﺔ ﺍﻟﻣﺛﻠﻰ ﻻﻋﺎﺩﺓ ﺑﻧﺎء ﺍﻟﻌﺎﻟﻡ ﻣ�ﻥ ﺟﺩﻳ�ﺩ ‪ ،‬ﻟ�ﺫﻟﻙ ﻧ�ﺎﺩﺕ ﻋﻣ�ﺎﺭﺓ ﺍﻟﺣﺩﺍﺛ�ﺔ ﺑﻌﻣ�ﺎﺭﺓ ﻭﻅﻳﻔﻳ�ﺔ ﻣﺛﻣﺛﻠ�ﺔ‬
‫ﺑﺷ��ﻌﺎﺭﻫﺎ ﺍﻟﺷﻬﻳﺭ"ﺍﻟﺷ��ﻛﻝ ﻳﺗﺑ��ﻊ ﺍﻟﻭﻅﻳﻔ��ﺔ "‪ .‬ﺛ��ﻡ ﺟ��ﺎءﺕ ﻓﻠﺳ��ﻔﺔ ﺍﻟﻭﺍﻗﻌﻳ��ﺔ ﺍﻟﺟﺩﻳ��ﺩﺓ ﻭﺍﻟﻌﻘﻼﻧﻳ��ﺔ ﺍﻟﺟﺩﻳ��ﺩﺓ ﻛ��ﺭﺩ ﻓﻌ��ﻝ ﻟﻠﻣ��ﻧﻬﺞ‬
‫ﺍﻟﺑﺎﺭﻏﻣﺎﺗﻲ ‪ ،‬ﻛﺎﻥ ﺍﺛﺭ ﻫﺫﻩ ﺍﻟﻔﻠﺳﻔﺔ ﻓﻲ ﺍﻟﻌﻣ�ﺎﺭﺓ ﻫ�ﻭ ﺍﻟﻌ�ﻭﺩﺓ ﺍﻟ�ﻰ ﺍﻟﺗ�ﺎﺭﻳﺦ ﻭﺍﻧﺗ�ﺎﺝ ﻋﻣ�ﺎﺭﺓ ﺗﺧﺎﻁ�ﺏ ﺍﻻﻧﺳ�ﺎﻥ ﻭﺗﻌﺑ�ﺭ ﻋ�ﻥ‬
‫ﺍﻧﺗﻣﺎﺋﻪ ﺍﻟﺣﺿﺎﺭﻱ ‪ ،‬ﻣﻥ ﺧﻼﻝ ﻣﻧﺢ ﺍﻟﻌﻘﻝ ﺩﻭﺭ ﻓﻲ ﻣﺣﺎﻛﺎﺓ ﺍﻟﺗﻘﺎﻟﻳﺩ ﺍﻭ ﺍﺳﺗﺑﺎﻁ ﺍﻟﺟﺩﻳﺩﺓ ﻣﻧﻬﺎ ]‪.[1‬‬
‫ﺑﻌﺩ ﺫﻟﻙ ﻅﻬﺭﺕ ﺍﻟﻔﻠﺳﻔﺔ ﺍﻟﺗﻔﻛﻳﻛﻳﺔ ﻣﻥ ﺧﻼﻝ ﻁﺭﻭﺣﺎﺕ ﺟﺎﻙ ﺩﺍﺭﻳﺩﺍ ﺣﻳﺙ ﻋﻣﻠﺕ ﻓﻠﺳﻔﺗﻪ ﻋﻠﻰ ﺍﻧﺗﺯﺍﻉ ﻛﻝ ﻧﻘﻁ�ﺔ‬
‫ﺍﺭﺗﻛﺎﺯ ﻟﻠﻔﻛﺭ ﺍﻻﻧﺳﺎﻧﻲ ﻟﻳﺣﻝ ﻣﺣﻠﻬﺎ )ﺍﻟﻼﻣﺭﻛﺯ ( ﻟﺗﺗﻼﺷﻰ ﺟﻣﻳﻊ ﻣﻌﺿﻼﺕ ﺍﻟﺣﻘﻳﻘﺔ ﻭﺍﻻﺻﻝ ﺍﻻﻭﻝ ﻭﻳﻔﺗﺢ ﺍﻟﻣﺟﺎﻝ ﺍﻣﺎﻡ‬
‫ﺍﻟﺗﺎﻭﻳﻝ ﻭﻫﺫﺍ ﻣﺎ ﻛﺎﻥ ﻭﺍﺿﺣﺎ ﻓﻲ ﺍﻟﻌﻣﺎﺭﺓ ﺍﻟﺗﻔﻛﻳﻛﻳﺔ ‪ .‬ﻭﺍﻥ ﻫﺫﺍ ﺍﻟﺗﻔﻛﻳ�ﺭ ﺍﺑ�ﺭﺯ ﺍﻟﻛﺛﻳ�ﺭ ﻣ�ﻥ ﺍﻟﻔﻠﺳ�ﻔﺎﺕ ﺑﻌ�ﺩﻩ ‪،‬ﻣﻧﻬ�ﺎ ﺍﻟﻔﻠﺳ�ﻔﺔ‬
‫ﺍﻟﻼﻣﻭﺿﻭﻋﻳﺔ ﺍﻟﺗﻲ ﻁﺭﺣﻬﺎ ﺷﻭﺑﻧﻬﺎﻭﺭ ﻭﺗﻌﻧﻲ ﻏﻳﺎﺏ ﺃﻱ ﻣﻬﻣﺔ ﺍﻭ ﻭﺍﺟﺏ ﺫﻱ ﻭﻅﻳﻔﺔ ﻧﻔﻌﻳ�ﺔ ‪ .‬ﻭﻟﻠﻭﺻ�ﻭﻝ ﺍﻟ�ﻰ ﺍﻻﺑ�ﺩﺍﻉ‬
‫ﻻﺑﺩ ﻣﻥ ﺍﻟﺗﺣﺭﺭ ﻣﻥ ﺍﻟﻣﻭﺿﻭﻋﻳﺔ ﺍﻭ ﺗﻣﺛﻳﻝ ﺍﻻﺷﻳﺎء ﺍﻟﺣﻘﻳﻘﻳﺔ ﻣ�ﻥ ﺧ�ﻼﻝ ﺗﻛ�ﻭﻳﻥ ﺍﺷ�ﺎﺭﺍﺕ ﺟﺩﻳ�ﺩﺓ ﺛﻣﺛ�ﻝ ﺍﻟﺣ�ﺩﺱ ﻷﻥ ﻛ�ﻝ‬
‫ﻣﺎﻫﻭ ﺣﻘﻳﻘﻲ ﻭﺩﺍﺋﻡ ﻫﻭ ﺍﺑﻌﺩ ﻋﻥ ﺍﻟﻌﺎﻟﻡ ﺍﻟﻅﺎﻫﺭﻱ ﻭﺑﺫﻟﻙ ﺳﺗﻛﻭﻥ ﺍﻟﻣﻌﺎﺭﻑ ﺫﺍﺕ ﻗﻳﻣﺔ ﻧﺳﺑﻳﺔ ﻭﺍﻧﺗﺟﺕ ﻫﺫﺍ ﺍﻟﻔﻠﺳﻔﺔ ﻋﻣﺎﺭﺓ‬
‫ﺍﻟﻁ��ﻲ ﺍﻟﺗ��ﻲ ﻳﻘ��ﻭﻝ ﻋﻧﻬ��ﺎ ﺍﻳﺯﻧﻣ��ﺎﻥ ﺍﺻ��ﺑﺣﺕ ﺗﻌﻛ �ﺱ ﻋﻣ��ﺎﺭﺓ ﺍﻟﻳ��ﻭﻡ ﺑﺄﻧﻧ��ﺎ ﻏﻳ��ﺭ ﻭﺍﺛﻘ��ﻳﻥ ﻣ��ﻥ ﺍﻟﺣﻘﻳﻘ��ﺔ ﺑﻌ��ﺩ ﺍﻥ ﻛﺎﻧ��ﺕ ﺛﺎﺑﺗ��ﺔ‬
‫ﻭﻭﺍﺿﺣﺔ ﻓﻲ ﺍﻟﻌﺻﺭ ﺍﻟﻛﻼﺳﻳﻛﻲ ]‪.[2‬‬
‫ُﻔﺗﺭﺽ ﺑﻬﺎ ﺍﻥ ﺗﻌﻛﺱ ﻣﺑﺩﺃﻫﺎ ﺍﻟﻔﻠﺳﻔﻲ ؛ ﻭﻋﻠﻳﻪ ﻛﺎﻥ ﻫﺩﻑ ﺍﻟﺑﺣﺙ ﻫﻭ ﺍﻳﺟ�ﺎﺩ ﺍﻟﺗ�ﺭﺍﺑﻁ‬ ‫ﻭﻛﺫﻟﻙ ﺍﻟﻌﻣﺎﺭﺓ ﺍﻻﺳﻼﻣﻳﺔ ﻳ َ‬
‫ﺑﻳﻥ ﻧﻅﺎﻡ ﺗﺷ ُﻛﻝ ﺍﻟﻌﻘﻳﺩﺓ ﻓﻲ ﺍﻟﻣﺩﺍﺭﺱ ﺍﻟﻔﻠﺳﻔﻳﺔ ﺍﻻﺳﻼﻣﻳﺔ ﻭﻧﻅﺎﻡ ﺗﺷ ُﻛﻝ ‪ 1‬ﻋﻣﺎﺭﺓ ﺍﺳ�ﻼﻣﻳﺔ‪ .‬ﻟﻠﻭﺻ�ﻭﻝ ﺍﻟ�ﻰ ﺣ�ﻝ ﺍﻟﻣﺷ�ﻛﻠﺔ‬
‫‪F0‬‬

‫ﺍﻟﺑﺣﺛﻳﺔ ﺍﻟﻣﺗﻣﺛﻠﺔ ﺑ�ـ ) ﺗﻛ�ﻭﻳﻥ ﺍﻁ�ﺎﺭ ﺷ�ﺎﻣﻝ ﻋ�ﻥ ﺗﺷ�ﻛﻝ ﻋﻣ�ﺎﺭﺓ ﺍﺳ�ﻼﻣﻳﺔ ﻋﻠ�ﻰ ﻏ�ﺭﺍﺭ ﺗﺷ�ﻛﻝ ﻧﻅ�ﺎﻡ ﺍﻟﻌﻘﻳ�ﺩﺓ ﻓ�ﻲ ﺍﻟﻣ�ﺩﺍﺭﺱ‬
‫ﺍﻟﻔﻠﺳﻔﻳﺔ(‪ .‬ﻟﺫﺍ ﺗﻡ ﺍﺳﺗﻘﺭﺍء ﺍﻟﻣﺩﺍﺭﺱ ﺍﻻﺳﻼﻣﻳﺔ ﺍﻟﺧﻣﺳﺔ )ﺍﻟﻣﺷﺎﺋﻳﺔ ﻭﺍﻟﻛﻼﻣﻳﺔ ﻭﺍﻟﻌﺭﻓﺎﻧﻳﺔ ﻭﺍﻻﺷﺭﺍﻗﻳﺔ ﻭﺍﻟﺣﻛﻣﺔ ﺍﻟﻣﺗﻌﺎﻟﻳﺔ (‬
‫ﻟﻐﺭﺽ ﺍﻟﻭﺻﻭﻝ ﺍﻟﻰ ﻧﻅﺎﻡ ﻟﺗﺷ ُﻛﻝ ﺍﻟﻌﻘﻳﺩﺓ ﺍﻻﺳ�ﻼﻣﻳﺔ ‪ .‬ﻛﻣ�ﺎ ﺗ�ﻡ ﺍﻟﺗﻁ�ﺭﻕ ﺍﻟ�ﻰ ﻓﺣ�ﻭﻯ ﺍﻻﺳ�ﻼﻡ ﺑﺷ�ﻛﻝ ﻣﻘﺗﺿ�ﺏ ﻭﻣﺭ ّﻛ�ﺯ‬
‫ﻟﻐﺭﺽ ﻓﻬﻡ ﻣﺎﺩﺓ ﺍﻟﻌﻘﻳﺩﺓ ﻭﻣﻌﺭﻓﺔ ﺍﻟﻳﺔ ﺍﻟﺗﺭﺍﺑﻁ ‪ .‬ﻭﻗﺩ ﺗﻡ ﺍﻋﺗﻣﺎﺩ ﻣﻧﻬﺞ ﺗﺣﻠﻳﻠﻲ ﺗﺭﻛﻳﺑﻲ ﺑﻳﻥ ﻧﻅﺎﻡ ﺍﻟﻌﻘﻳ�ﺩﺓ ﻭﺍﻟﻣﺗﻛ�ﻭﻥ ﻣ�ﻥ‬
‫ﺍﻟﺣﻠﻘﺗ��ﻳﻥ ﻭﻓﺣ��ﻭﻯ ﺍﻟﻌﻘﻳ��ﺩﺓ ﺍﻻﺳ��ﻼﻣﻳﺔ ﻣ��ﻥ ﺟﻬ��ﺔ ؛ ﻭﺑ��ﻳﻥ ﻣﻔ��ﺭﺩﺍﺕ ﻣﻌﻣﺎﺭﻳ��ﺔ ﻣﺗﻌ��ﺩﺩﺓ ﺣ��ﻭﻝ ﺗﺷ��ﻛﻝ ﻋﻣ��ﺎﺭﺓ ﺍﺳ��ﻼﻣﻳﺔ ﻓ��ﻲ‬
‫ﻣﺟﻣﻭﻋﺔ ﻣﻥ ﺍﻟﺩﺭﺍﺳﺎﺕ ﻣﻥ ﺟﻬﺔ ﺍﺧﺭﻯ‪.‬‬
‫ﺍﻟﻣﻔﺎﻫﻳﻡ ﺍﻟﺩﻻﻟﻳﺔ ﻭﺍﻟﻣﺻﻁﻠﺣﻳﺔ‬
‫‪ -1‬ﺍﻟﻌﻘﻳﺩﺓ‬
‫‪ -‬ﺍﻟﻌﻘﻳ��ﺩﺓ ﻓ��ﻲ ﺍﻟﻠﻐ��ﺔ‪ :‬ﻫ��ﻲ ﻋﻠ��ﻰ ﻭﺯﻥ ﻓﻌﻳﻠ��ﺔ ﺑﻣﻌﻧ��ﻰ ﻣﻔﻌﻭﻟ��ﺔ‪ ،‬ﻛﻔﺭﻳﺿ��ﺔ ﺑﻣﻌﻧ��ﻰ‪ :‬ﻣﻔﺭﻭﺿ��ﺔ‪ ،‬ﻭﻁﺑﻳﻌ��ﺔ ﺑﻣﻌﻧ��ﻰ‪:‬‬
‫ﺍﻟ�ﺭﺑ ُﻁ‪،‬‬
‫ﺍﻟﻌ ْﻘ�ﺩِ؛ ﻭﻫ�ﻭ ﱠ‬
‫ﻣﻁﺑﻭﻋﺔ‪ ،‬ﻓﻬﻧﺎ ﻋﻘﻳﺩﺓ ﺑﻣﻌﻧﻰ ﺷﻲء ﻣﻌﺗ َﻘﺩ؛ ﺃﻱ‪ :‬ﺃﻥّ ﻋﻘﻳﺩ ًﺓ ﺑﻣﻌﻧﻰ ﻣﻌﻘﻭﺩﺓ‪ ،‬ﻭﺃﺻﻝ ﻛﻠﻣﺔ ﺍﻟﻌﻘﻳ�ﺩﺓ ﻣِ�ﻥ َ‬
‫ﺳﻙ‪ ،‬ﻭﺍﻟﻣﺭﺍﺻ ُﺔ‪ ،‬ﻭﺍﻟﻳﻘﻳﻥ ﻭﺍﻟﺟﺯﻡ ‪.‬ﻭﺃﺻﻝ َ‬
‫ﺍﻟﻌ ْﻘ�ﺩ ﻧﻘ�ﻳﺽ ﺍﻟﺣ�ﻝ‪ ،‬ﺛ�ﻡ‬ ‫ﱡ‬
‫ﻭﺍﻟﺗﻭﺛ ُﻕ‪ ،‬ﻭﺍﻟ َ‬
‫ﺷ ﱡﺩ ﺑﻘﻭﺓ‪ ،‬ﻭﺍﻟﺗﻣﺎ ُ‬ ‫ﻭﺍﻹِﺑﺭﺍ ُﻡ‪ِ ،‬‬
‫ﻭﺍﻹﺣﻛﺎ ُﻡ‪،‬‬

‫ﺻﻭﱡ ُﺭﻩُ ‪َ ،‬ﺗﻣ ﱡَﺛﻠُﻪُ‪َ .‬ﺗ ْﺷﻛِﻳ ُﻝ ﺍ ْﻟ َﻣ ْﻧ َﻅ ِﺭ ‪ :-:‬ﺇِ ْﻟﺑَﺎ ُﺳ ُﻪ ُ‬

‫ﺻﻭﺭَ ًﺓ‪ \ .‬ﺍﻟﻣﺻﺩﺭ ﻗﺎﻣﻭﺱ ﺍﻟﻣﻌﺎﻧﻲ‪.‬‬ ‫َﺗ َﺷ ﱡﻛ ُﻝ ﺍ ْﻟ َﻣ ْﻧ َﻅ ِﺭ‪َ :‬ﺗ َ‬
‫‪1‬‬

‫ﻭﺍﻟﻣﻘﺻﻭﺩ ﻫﻧﺎ ﻓﻲ ﺍﻟﺑﺣﺙ ﺍﻟﺗﺷ ُﻛﻝ ﺍﻱ ﻛﻳﻔﻳﺔ ﺗﻛﻭﻧﻪ ﻣﻥ ﻧﻘﻁﺔ ﺍﻟﺑﺩﺃ ﻭ ﻣﺭﺍﺣﻝ ﺗﺻﻭﺭﻩ ‪.‬‬

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‫ﺩﻭﺭ ﻧﻅﻡ ﺍﻟﻌﻘﻳﺩﺓ ﺍﻻﺳﻼﻣﻳﺔ ﻓﻲ ﺗﺷ ُﻛﻝ ﺍﻟﻌﻣﺎﺭﺓ‬ ‫ﻣﺟﻠﺔ ﺍﻟﻬﻧﺩﺳﺔ ﻭﺍﻟﺗﻛﻧﻭﻟﻭﺟﻳﺎ‪ ،‬ﺍﻟﻣﺟﻠﺩ‪، 34‬ﺍﻟﺟﺯء )‪ (A‬ﺍﻟﻌﺩﺩ‪2016،10.‬‬

‫ﺍﺳﺗﻌﻣﻝ ﻓﻲ ﺟﻣﻳﻊ ﺃﻧﻭﺍﻉ ﺍﻟﻌﻘﻭﺩ ﻓﻲ ﺍﻟﺑﻳﻭﻋﺎﺕ ﻭﻏﻳﺭﻫﺎ‪ ،‬ﺛﻡ ﺍﺳﺗﻌﻣﻝ ﻓﻲ ﺍﻟﺗﺻﻣﻳﻡ ﻭﺍﻻﻋﺗﻘ�ﺎﺩ ﺍﻟﺟ�ﺎﺯﻡ ]‪ ،[3‬ﻭﻳﻘ�ﺎﻝ‪َ :‬ﻋ َﻘ�ﺩﻩ‬
‫ﷲُ ِﺑ�ﺎﻟﻠﱠ ْﻐ ِﻭ ﻓِ�ﻲ ﺃَ ْﻳ َﻣ�ﺎ ِﻧ ُﻛ ْﻡ َﻭﻟَ ِﻛ�ﻥْ ﻳ َُﺅﺍﺧ ُِ�ﺫ ُﻛ ْﻡ ِﺑ َﻣ�ﺎ َﻋ ﱠﻘ ْ�ﺩ ُﺗ ُﻡ‬
‫ﻳﻌﻘِﺩﻩ َﻋ ْﻘ ًﺩﺍ‪ ،‬ﻭﻣﻧﻪ ُﻋ ْﻘﺩَﺓ ﺍﻟﻳﻣ�ﻳﻥ ﻭﺍﻟﻧﻛ�ﺎﺡ؛ ﻗ�ﺎﻝ ﺗﻌ�ﺎﻟﻰ ‪َ ﴿:‬ﻻ ﻳ َُﺅﺍﺧ ُِ�ﺫ ُﻛ ُﻡ ﱠ‬
‫ﺎﻥ ﴾ [ﺍﻟﻣﺎﺋﺩﺓ‪ ،[89 :‬ﻭﻛﻝ ﻣﺎ ﻋﻘﺩ ﺍﻹِﻧﺳﺎﻥُ ﻋﻠﻳﻪ ﻗﻠﺑﻪ ﺟﺎﺯ ًﻣﺎ ﺑﻪ ‪ -‬ﺳﻭﺍ ٌء ﺃﻛﺎﻥ ﺣ ًّﻘﺎ ﺃَﻡ ﺑﺎﻁﻼً ‪ -‬ﻓﻬﻭ ﻋﻘﻳﺩﺓ ]‪[4‬‬ ‫ْﺍﻷَ ْﻳ َﻣ َ‬
‫‪ -‬ﺍﺻﻁﻼﺣﺎ‪ :‬ﻓﺎﻟﻌﻘﻳﺩﺓ ﻫﻲ ﻣﺟﻣﻭﻋﺔ ﺍﻻﻓﻛﺎﺭ ﺍﻭ ﺍﻟﻘﻭﺍﻋﺩ ﺍﻭ ﺍﻟﻣﺑﺄﺩﺉ ﺍﻭ ﺍﻟﻘﻳﻡ ﺍﻟﻣﺗﺭﺍﺑﻁﺔ ﺍﻟﺗﻲ ﺗﻘﺩﻡ ﺗﺻ�ﻭﺭ ﻣ�ﻥ‬
‫ﺷﺄﻧﻪ ﺍﻥ ﻳﻛﻭﻥ ﺭﺍﺳﺧﺎ ﻓﻲ ﺍﻟﻧﻔﺱ ﻭﻳﺣﺻ�ﻝ ﺑﺳ�ﺑﺑﻪ ﺍﻻﻧﺗﻣ�ﺎء ﺍﻭ ﺍﻻﺗﺻ�ﺎﻑ ﺑﻣﺿ�ﻣﻭﻥ ﺫﻟ�ﻙ ﺍﻟﺗﺻ�ﻭﺭ‪ ،‬ﻭﺍﻟﻌﻘﻳ�ﺩﺓ‬
‫ﺍﺻﻁﻼﺣً ﺎ؛ ﺃﻱ‪ :‬ﺑ�ﻳﻥ ﺃﻫ�ﻝ ﻫ�ﺫﺍ ﺍﻟﻌﻠ�ﻡ ‪ -‬ﻋﻠﻣ�ﺎء ﺍﻟﻌﻘﻳ�ﺩﺓ ‪ -‬ﻟﻬ�ﺎ ﻣﻌﻧﻳ�ﺎﻥ‪ :‬ﻣﻌﻧ�ﻰ ﻋ�ﺎﻡ ﻳﺷ� َﻣﻝ ﻛ�ﻝ ﻋﻘﻳ�ﺩﺓ‪ ،‬ﻭﻣﻌﻧ�ﻰ‬
‫ﺧﺎﺹ َﻳﺷﻣﻝ ﺍﻟﻌﻘﻳﺩﺓ ﺍﻹﺳﻼﻣﻳﺔ ﻓﻘﻁ‪.‬‬
‫‪ -‬ﻓﻠﺳﻔﻳﺎ ‪ :‬ﻣﺎﻻ ﻳﻘﺑﻝ ﺍﻟﺷﻙ ﻓﻲ ﻧﻅﺭ ﻣﻌﺗﻘﺩﻩ ‪ ،‬ﻣﺎ ﻳﻘﺻﺩ ﺑﻪ ﺍﻻﻋﺗﻘﺎﺩ ﻣﻥ ﺩﻭﻥ ﺍﻟﻌﻣﻝ ‪ ،‬ﻭﺗﻁﻠﻕ ﺃﻳﺿﺎ ﻋﻠﻰ ﺍﻟﺭﺃﻱ‬
‫ﺍﻟﻣﻌﺗﺭﻑ ﺑﻪ ﺑﻳﻥ ﺍﻧﺻﺎﺭ ﻣﺫﻫﺏ ﻭﺍﺣﺩ ﻛﺎﻟﻌﻘﻳﺩﺓ ﺍﻟﻣﺎﺭﻛﺳﻳﺔ ]‪[5‬‬
‫‪ -2‬ﺍﻟﻧﻅﺎﻡ‬
‫‪ -‬ﻓ����ﻲ ﺍﻟﻠﻐ����ﺔ َﻧ َﻅ َﻡ)ﻓﻌ����ﻝ( ‪ ،‬ﻧ َﻅ���� َﻡ َﻳ����ﻧﻅِ ﻡ ‪َ ،‬ﻧ ْﻅ ًﻣ����ﺎ ﻭﻧِﻅﺎ ًﻣ����ﺎ ‪ ،‬ﻓﻬ����ﻭ ﻧ����ﺎﻅﻡ ‪ ،‬ﻭﺍﻟﻣﻔﻌ����ﻭﻝ َﻣ ْﻧﻅ����ﻭﻡ ﻭﻧﻅ����ﻳﻡ‬
‫َﻧ َﻅ َﻡ ﺍﻷَﺷﻳﺎ َء ‪ :‬ﺃَﻟﱠ َﻔﻬﺎ ﻭﺿ ﱠﻡ ﺑﻌﺿﻬﺎ ﺇﻟﻰ ﺑﻌﺽ ‪.‬‬
‫ﻅ ٌﻡ ‪ ،‬ﻭ ﺃَ ْﻧﻅِ َﻣ ٌﺔ ‪ ،‬ﻭ ﺃَﻧﺎﻅﻳ ُﻡ ‪.‬ﺍﻟ ﱢﻧ َﻅﺎ ُﻡ ‪:‬ﺍﻟﺗﺭﺗﻳﺏُ ﻭﺍﻻ ﱢﺗﺳﺎﻕ ‪ .‬ﻧﻅﺎ ُﻡ ﺍﻷَﻣﺭ ‪ :‬ﻗِﻭﺍﻣُﻪ ﻭﻋِ ﻣﺎﺩﻩ ‪.‬‬ ‫ﻧِﻅﺎﻡ )ﺍﺳﻡ( ﻭﺍﻟﺟﻣﻊ ‪ُ :‬ﻧ ُ‬
‫ﺍﻟ ﱢﻧ َﻅ�ﺎ ُﻡ ‪:‬ﺍﻟﻁﺭﻳﻘ� ُﺔ ‪ .‬ﺍﻟ ﱢﻧ َﻅ�ﺎ ُﻡ ‪:‬ﺍﻟﺧ�ﻳﻁ ُﻳ��ﻧﻅ ُﻡ ﻓﻳ�ﻪ ﺍﻟﻠﺅﻟ�ﺅ ﻭﻏﻳ�ﺭُﻩ ‪ .‬ﻋﻠ�ﻰ ﻧﻅ�ﺎﻡ ﻭﺍﺣ��ﺩ ‪ :‬ﻋﻠ�ﻰ ﻧﻬ�ﺞ ﻭﺍﺣ��ﺩ ‪ ،‬ﻋ�ﺎﺩﺓ ﻭﺍﺣ��ﺩﺓ‬
‫َ‬ ‫ُ‬
‫‪).‬ﻗﺎﻣﻭﺱ ﺍﻟﻣﻌﺎﻧﻲ ﻣﺎﺩﺓ ﻧﻅﻡ(‪.‬‬
‫‪ -‬ﺍﺻﻁﻼﺣﻳﺎ‪ :‬ﻳﻌﺭﻑ ﺍﻟﻧﻅﺎﻡ ﻫﻭ ﺍﻟﻛﻳ�ﺎﻥ ﺍﻟﻣﺭﻛ�ﺏ ﻭﺍﻟﻣ�ﻧﻅﻡ ﺍﻟ�ﺫﻱ ﻳﺟﻣ�ﻊ ﻭﻳ�ﺭﺑﻁ ﺑ�ﻳﻥ ﺍﻻﺷ�ﻳﺎء ﺍﻭ ﺍﻻﺟ�ﺯﺍء ﺍﻟﺗ�ﻲ‬
‫ﺗﻛﻭﻥ ﻣﺟﺗﻣﻌﺔ ﺗﺭﻛﻳﺑﺎ ﻣﻭﺣﺩﺍ ‪ ،‬ﻭﺍﻧﻪ ﻳﻣﺛ�ﻝ ﻣﺟﻣﻭﻋ�ﺔ ﻣﺗﻔﺎﻋﻠ�ﺔ ﻣ�ﻥ ﺍﻟ�ﻧﻅﻡ ﺍﻟﻔﺭﻋﻳ�ﺔ ﺍﻟﺗ�ﻲ ﺗﺅﻟ�ﻑ ﺑﺗﻛﺎﻣﻠﻬ�ﺎ ﻛﻳﺎﻧ�ﺎ‬
‫ﻣﻧﻅﻣﺎ ﺍﻛﺑﺭ ﻣﻥ ﺍﻻﺟﺯﺍء ﺍﻟﺗﻲ ﺗﻛﻭﻥ ﻣﻧﻬﺎ ‪.‬‬
‫‪ -‬ﻓﻠﺳﻔﻳﺎ ‪:‬ﺍﻟﻧﻅﺎﻡ )‪ (system‬ﻫﻭ ﻟﻐﺔ ﺍﻭ ﻣﺎ ﻛﺎﻥ ﻋﻠﻰ ﻧﻅﺎﻡ ﻭﺍﺣﺩ ﻓﻲ ﻛﻝ ﺷ�ﻲ ‪ ،‬ﻭﻓ�ﻲ ﺍﻟﻌﻠ�ﻭﻡ ﻳﻣﺛ�ﻝ ﺟﻣﻠ�ﺔ ﻣ�ﻥ‬
‫ﺍﻟﻌﻧﺎﺻ��ﺭ ﻳﻌﺗﻣ��ﺩ ﺑﻌﺿ��ﻬﺎ ﻋﻠ��ﻰ ﺑﻌ��ﺽ ﺑﺣﻳ��ﺙ ﺗﻛ��ﻭﻥ ﻛ��ﻼ ﻣﻧﻅﻣ��ﺎ ‪ ،‬ﻭﻓ��ﻲ ﺍﻟﻔﻠﺳ��ﻔﺔ ﻳﻣﺛ��ﻝ ﺟﻣﻠ��ﺔ ﺍﻓﻛ��ﺎﺭ ﻣﺗ��ﺂﺯﺭﺓ‬
‫ﻭﻣﺭﺗﺑﻁﺔ ﻳ�ﺩﻋﻡ ﺑﻌﺿ�ﻬﺎ ﺑﻌﺿ�ﺎ ‪ .‬ﺍﻣ�ﺎ ﺍﻟﻧﻅ�ﺎﻡ )‪ (order‬ﻫ�ﻭ ﻭﺿ�ﻊ ﺍﻻﺷ�ﻳﺎء ﺍﻭ ﺍﻻﻓﻛ�ﺎﺭ ﻋﻠ�ﻰ ﺻ�ﻭﺭﺓ ﻣﺭﺗﺑ�ﺔ‬
‫‪،‬ﻭﻫﻲ ﻋﻣﻠﻳﺔ ﻣﻧﻬﺟﻳﺔ ]‪.[6‬‬
‫ﻭﻋﻠﻳ��ﻪ ﻳﻛ��ﻭﻥ ﺍﻟﺗﻌﺭﻳ��ﻑ ﺍﻻﺟﺭﺍﺋ��ﻲ ﻟﻠﻌﻘﻳ��ﺩﺓ ﻛﻧﻅ��ﺎﻡ ﻫ��ﻲ ﻣﺟﻣﻭﻋ��ﺔ ﺃﻓﻛ��ﺎﺭ ﻭﻣﺑ��ﺎﺩﺉ ﺫﺍﺕ ﻋﻼﻗ��ﺎﺕ ﻣﺗﺭﺍﺑﻁ��ﺔ ﻣﺑﺭﻣ��ﺔ‬
‫ﻣﺗﻣﺎﺳﻛﺔ ﺑﻘﻭﺓ ﻭﻳﻘﻳﻥ ﻭﺟﺯﻡ‪.‬‬

‫ﺍﻟﻘﻭﺍﻧﻳﻥ‬ ‫ﺍﻟﻌﻼﻗﺎﺕ‬ ‫ﺍﻟﻌﻧﺎﺻﺭ‬ ‫ﺍﻟﻧﻅﺎﻡ‬

‫ﺍﻟﻳﻘﻳﻥ‬ ‫ﺍﻟﺗﺭﺍﺑﻁ‬ ‫ﻣﺟﻣﻭﻋﺔ‬ ‫ﺍﻟﻌﻘﻳﺩﺓ ﻛﻧﻅﺎﻡ‬

‫ﻭﺍﻟﺟﺯﻡ‬ ‫ﻭﺍﻟﺗﻣﺎﺳﻙ‬ ‫ﺍﻓﻛﺎﺭ‬

‫ﻣﺧﻁﻁ )‪ (1‬ﻳﻭﺿﺢ ﺍﻟﻌﻘﻳﺩﺓ ﻛﻧﻅﺎﻡ \ ﺍﻟﻣﺻﺩﺭ ﺍﻟﺑﺎﺣﺛﺎﻥ‬

‫ﺍﻟﻌﻘﻳﺩﺓ ﻭﺍﻟﻔﻠﺳﻔﺔ ﺍﻻﺳﻼﻣﻳﺔ ‪:‬‬

‫ﺍﻹﺳﻼﻡ ﻫﻭ ﺩﻳ�ﻥ ﷲ ﺍﻟ�ﺫﻱ ﺃﻭﺣ�ﺎﻩ ﺇﻟ�ﻰ ﻣﺣﻣ� ٍﺩ ‪ -‬ﺻ�ﻠﻭﺍﺕ ﷲ ﻭﺳ�ﻼﻣﻪ ﻋﻠﻳ�ﻪ ﻭﻋﻠ�ﻰ ﺁﻟ�ﻪ ‪ -‬ﻭﻫ�ﻭ ﺇﻳﻣ�ﺎﻥ ﻭﻋﻣ�ﻝ؛‬
‫ﻳﻣﺛ��ﻝ ﺍﻟﻌﻘﻳ��ﺩﺓ‪ ،‬ﻭﺍﻷﺻ��ﻭﻝ ﺍﻟﺗ��ﻲ ﺗﻘ��ﻭﻡ ﻋﻠﻳﻬ��ﺎ ﺷ��ﺭﺍﺋﻊ ﺍﻹﺳ��ﻼﻡ ﻭﻋﻧﻬ��ﺎ َﺗ ْﻧﺑﺛ��ﻕ ﻓﺭﻭﻋ��ﻪ‪ ،‬ﻭﺍﻟﻌﻣ��ﻝ ﱢ‬
‫ﻳﻣﺛ��ﻝ ﺍﻟﺷ��ﺭﻳﻌﺔ‬ ‫ﻭﺍﻹﻳﻣ��ﺎﻥ ﱢ‬
‫ﻭﺍﻟﻔﺭﻭﻉ ﺍﻟﺗﻲ ﺗﻌﺑﺭﻋﻥ ﺍﻹﻳﻣﺎﻥ ﻭﺍﻟﻌﻘﻳﺩﺓ‪.‬ﻭﺍﻹﻳﻣﺎﻥ ﻟﻐﺔ ﻫﻭ ﺍﻟﺗﺻﺩﻳﻕ‪ ،‬ﻭﺍﺻﻁﻼﺣﺎ ﻫﻭ ﺍﻻﻋﺗﻘﺎﺩ ﺑﻛﻝ ﻣﺎ ﺛﺑﺕ ﺑﺎﻟﺿ�ﺭﻭﺭﺓ‬
‫]‪.[7‬‬

‫‪422‬‬
‫ﺩﻭﺭ ﻧﻅﻡ ﺍﻟﻌﻘﻳﺩﺓ ﺍﻻﺳﻼﻣﻳﺔ ﻓﻲ ﺗﺷ ُﻛﻝ ﺍﻟﻌﻣﺎﺭﺓ‬ ‫ﻣﺟﻠﺔ ﺍﻟﻬﻧﺩﺳﺔ ﻭﺍﻟﺗﻛﻧﻭﻟﻭﺟﻳﺎ‪ ،‬ﺍﻟﻣﺟﻠﺩ‪، 34‬ﺍﻟﺟﺯء )‪ (A‬ﺍﻟﻌﺩﺩ‪2016،10.‬‬

‫ﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﻟﺢ‬ ‫ﺍﻻﻳﻤﺎﻥ‬

‫ﺍﻟﺪﻳﻦ‬

‫ﺍﻟﺸﺮﻳﻌﺔ‬ ‫ﺍﻟﻌﻘﻴﺪﺓ‬
‫)ﻗﻮﺍﻋﺪ ﺍﻟﻌﻤﻞ‬ ‫)ﻓﻜﺮ ﻳﻌﻘﺪ‬
‫ﺍﻟﺼﺎﻟﺢ(‬ ‫ﺍﻟﻘﻠﺐ ﻋﻠﻴﻪ(‬

‫ﻣﺧﻁﻁ )‪ (2‬ﻳﻭﺿﺢ ﺍﻟﻌﻘﻳﺩﺓ ﻭﺍﻟﺷﺭﻳﻌﺔ \ ﺍﻋﺩﺍﺩ ﺍﻟﺑﺎﺣﺛﺎﻥ‬

‫ﻳﻌﺗﺑﺭ ﺍﻟﻌﻣﻝ ﺍﻟﺻﺎﻟﺢ ﺍﻟﻘﻳﻣﺔ ﺍﻟﻣﺭﻛﺯﻳﺔ ﻓ�ﻲ ﺃﺧ�ﻼﻕ ﺍﻟﻘ�ﺭﺁﻥ‪ ،‬ﻓﻬ�ﻭ ﻣ�ﺭﺗﺑﻁ ﺩﺍﺋﻣ�ﺎ ﻣ�ﻊ ﺍﻻﻳﻣ�ﺎﻥ‪ ،‬ﻭﻗ�ﺩ ﺟ�ﺎء ﻓ�ﻲ ﻧﻬ�ﺞ‬
‫ً‬
‫ﻧﺳﺑﺔ ﻟﻡ ﻳﻧ ُﺳﺑﻬﺎ ﺃﺣ ٌﺩ ﻗﺑﻠﻲ ‪ :‬ﺍﻹﺳ�ﻼ ُﻡ ﻫ�ﻭ‬ ‫ﺍﻟﺑﻼﻏﺔ ﻋﻥ ﺍﻹﻣﺎﻡ ﻋﻠﻲ ﻋﻠﻳﻪ ﺍﻟﺳﻼﻡ ﻭﺍﺻﻔﺎ ً ﺍﻻﺳﻼﻡ ﺍﻧﻪ ﻗﺎﻝ" ﻷﻧ ُﺳ َ‬
‫ﺑﻥ ﺍﻹﺳﻼ َﻡ‬
‫�ﺩﻳﻕ ﻭﺍﻟﺗﺻ� ُ‬
‫�ﺩﻳﻕ ﻫ��ﻭ ﺍﻹﻗ��ﺭﺍﺭ ﻭﺍﻹﻗ��ﺭﺍﺭ ﻫ��ﻭ ﺍﻷﺩﺍء ﻭﺍﻷﺩﺍء ﻫ��ﻭ ﺍﻟﻌﻣ��ﻝ‬ ‫ﺍﻟﺗﺳ��ﻠﻳ ُﻡ ﻭﺍﻟﺗﺳ��ﻠﻳ ُﻡ ﻫ��ﻭ ﺍﻟﻳﻘ��ﻳﻥُ ‪ ،‬ﻭﺍﻟﻳﻘ��ﻳﻥُ ﻫ��ﻭ ﺍﻟﺗﺻ� ُ‬
‫ﺍﻟﺻﺎﻟﺢ "]‪.[8‬‬
‫ُ‬
‫ﺍﻥ ﻫﺫﻩ ﺍﻟﻣﺭﺍﺣﻝ ﺍﻟﺗﻲ ﻭﺻﻔﻬﺎ ﺍﻻﻣﺎﻡ ﻋﻠﻲ ﻋﻠﻳﻪ ﺍﻟﺳﻼﻡ ﺗﻔﻳﺩ ﻓﻲ ﺍﻟﻌﻣﻠﻳﺔ ﺍﻟﺗﺷﻛﻠﻳﺔ ﻷﻱ ﻧﻅ�ﺎﻡ ﻣﻌﺭﻓ�ﻲ ﺍﺳ�ﻼﻣﻲ‪.‬‬
‫ﻳﻛ��ﻭﻥ ﺍﻻﻧﺗﻘ��ﺎﻝ ﻣ��ﻥ ﺍﻟﺟﺎﻧ��ﺏ ﺍﻟﻔﻛ��ﺭﻱ ﺍﻻﻳﻣ��ﺎﻧﻲ )ﺍﻟﺗﺻ��ﺩﻳﻕ( ﺍﻟ��ﻰ ﺍﻟﺟﺎﻧ��ﺏ ﺍﻟﻌﻣﻠ��ﻲ )ﺍﻻﺩﺍء( ﻋ��ﻥ ﻁﺭﻳ��ﻕ ﻧﻘﻁ��ﺔ ﻣﺣﻭﺭﻳ��ﺔ‬
‫ﺍﺳﻣﺎﻫﺎ ﺍﻻﻗﺭﺍﺭ ‪،‬ﺍﻟﺗﻲ ﺳﺗﻣﺛﻝ ﺣﺻﻳﻠﺔ ﺍﻟﻔﻛﺭ ﻭﻧﻘﻁﺔ ﺍﻟﺷﺭﻭﻉ ﺑﺎﻟﻌﻣﻝ ‪ .‬ﻭﺍﻥ ﻫﺫﺍ ﺍﻟﻧﺗﺎﺝ ﺍﻟﻧﻬ�ﺎﺋﻲ ﻣ�ﻥ ﺫﻟ�ﻙ ﺍﻻﺩﺍء ﺍﻁﻠ�ﻕ‬
‫ﻋﻠﻳ��ﻪ ﺍﻟﻌﻣ��ﻝ ﺍﻟﺻ��ﺎﻟﺢ ‪ .‬ﺍﻱ ﺃﻥ ﺍﻟﻭﺻ��ﻭﻝ ﺍﻟ��ﻰ ﻋﻣ��ﺎﺭﺓ ﺍﺳ��ﻼﻣﻳﺔ ﺑﻣﻌﻧ��ﻰ ﻛﻭﻧﻬ��ﺎ ﻋﻣ��ﻼ ﺻ��ﺎﻟﺣﺎ ؛ ﻳﺗﻁﻠ��ﺏ ﺍﻟﻭﺻ��ﻭﻝ ﺍﻟ��ﻰ‬
‫ﻗﺭﺍﺭﺍﺕ ﻣﻥ ﺣﺻﻳﻠﺔ ﻓﻛﺭﻳﺔ ﺗﺎﺑﻌﺔ ﻟﻠﻌﻘﻳﺩﺓ ﺗﻣﻬﺩ ﻟﻠﻣﻧﻬﺞ ﺍﻟﺗﻁﺑﻳﻘﻲ )ﺍﻻﺩﺍﺋ�ﻲ( ﻟﻧﺻ�ﻝ ﺍﻟ�ﻰ ﺫﻟ�ﻙ ﺍﻟﻧﻣ�ﻭﺫﺝ ﺍﻟﻣﺳ�ﻣﻰ ﺑﻌﻣ�ﻝ‬
‫ﺻﺎﻟﺢ ﻣﻔﻳﺩ ﻓﻲ ﺍﻟﺩﻧﻳﺎ ﻭﺍﻻﺧﺭﺓ ‪.‬‬

‫ﻣﺧﻁﻁ )‪ (3‬ﻳﻭﺿﺢ ﺍﻟﻌﻣﻝ ﺍﻟﺻﺎﻟﺢ ﻓﻲ ﺍﻻﺳﻼﻡ ‪.‬ﺍﻟﻣﺻﺩﺭ ﺣﺩﻳﺙ ﺍﻻﻣﺎﻡ ﻋﻠﻲ )ﻉ( \ﺍﻋﺩﺍﺩ ﺍﻟﺑﺎﺣﺛﺎﻥ‬

‫ﺗﻧﺎﻭﻝ ﺍﻟﻔﻛﺭ ﺍﻻﺳﻼﻣﻲ ﻣﻭﺿﻭﻉ ﺍﻟﻌﻘﻳﺩﺓ ﻭﺍﻟﻛﺷﻑ ﻋﻥ ﺣﻘﺎﺋﻕ ﺍﻟﻣﻭﺟﻭﺩﺍﺕ ﺑﻣﺟﺎﻟﻳﻥ‪:‬‬

‫ﺍﻻﻭﻝ ‪ :‬ﻣﺎ ﻫﻭ ﺍﻟﻣﻧﻬﺞ ﺍﻟﺫﻱ ﻳﻭﺻﻠﻧﺎ ﻟﻠﻛﺷﻑ ﻋﻥ ﻫﺫﻩ ﺍﻟﺣﻘﺎﺋﻕ ؟ ﻭﻫﻭ ﺍﻟﺫﻱ ﺟﺭﻯ ﻓﻳﻪ ﺍﺧﺗﻼﻑ ﺑﻳﻥ ﺍﻟﻣﻔﻛﺭﻳﻥ‬
‫ﺍﻻﺳﻼﻣﻳﻳﻥ ﻓﺟﻌﻠﺕ ﻣﻧﻬﻡ ﺧﻣﺱ ﻣﺩﺍﺭﺱ ﻣﺷﺎﺋﻳﻳﻥ ﻭﻣﺗﻛﻠﻣﻳﻥ ﻭﻋﺭﻓﺎء ﻭﺍﺷﺭﺍﻗﻳﻳﻥ ﻭﺍﺻﺣﺎﺏ ﺣﻛﻣﺔ ﻣﺗﻌﺎﻟﻳﺔ ‪.‬‬
‫ﺍﻟﺛﺎﻧﻲ‪ :‬ﻣﺎ ﻫﻭ ﺍﻟﻣﻧﻬﺞ ﺍﻟﺫﻱ ﻳ ُِﺛﺑﺕ ﺗﻠﻙ ﺍﻟﺣﻘﺎﺋﻕ ﻟﻼﺧﺭﻳﻥ ﻭﺍﻟﻧﺎﺱ ﺍﻟﺑﺳﻁﺎء ؟ ﻭﻫﻭ ﻋﺑﺎﺭﺓ ﻋﻥ ﺗﺟﻣﻳﻊ ﻣﻌﻁﻳﺎﺕ‬
‫ﺍﻟﺟﻬﺩ ﺍﻟﺑﺷﺭﻱ ﻓﻳﻘﻊ ﻋﻠﻳﻪ ﺍﻟﻧﻘﺽ ﻭﺍﻻﺑﺭﺍﻡ ‪ .‬ﻓﻲ ﻫﺫﺍ ﺍﻟﻣﻧﻬﺞ ﺗﺗﻛﺎﻣﻝ ﻓﻳﻪ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻔﻠﺳﻔﺎﺕ ﻭﺗﺗﻛﻭﻥ ﻣﻧﻬﺎ ﺍﻟﺣﺿﺎﺭﺍﺕ ‪.‬‬
‫ﻭﺇﻥّ ﺟﻣﻳﻊ ﺍﻟﻣﺩﺍﺭﺱ ﻋﻠﻰ ﺍﺧﺗﻼﻓﻬﺎ ﻓﻲ ﺍﻟﺑﺣﺙ ﺍﻻﻭﻝ ﻭﻫﻭ ﻁﺭﻕ ﺍﻟﻭﺻﻭﻝ ﺍﻟﻳﻬﺎ ﻟﺗﻛﻭﻳﻥ ﺭﺅﻳﺔ ﻛﻭﻧﻳﺔ ﻓﻲ‬
‫ﺍﻟﻣﺳﺎﺋﻝ ﺍﻻﺳﺎﺳﻳﺔ ﺍﻻ ﺍﻧﻬﺎ ﺗﺗﻭﺍﻓﻕ ﺟﻣﻳﻌﻬﺎ ﻓﻲ ﺍﺳﻠﻭﺏ ﺍﻟﺣﻭﺍﺭ ﺍﻟﻌﻠﻣﻲ ﺍﻟﻣﻧﻁﻘﻲ ﻭﻫﻭ ﺍﻟﻣﻧﻬﺞ ﺍﻟﻣﺗﺑﻊ ﻻﻳﺻﺎﻝ ﺍﻟﺣﻘﺎﺋﻕ‬
‫ﻟﻼﺧﺭﻳﻥ ‪.‬ﺍﻥ ﻫﺫﺍ ﺍﻻﺳﻠﻭﺏ ﺍﻟﻌﻘﻠﻲ ﻫﻭ ﻧﻔﺳﻪ ﺍﻟﺫﻱ ﻳﻌﺗﻣﺩ ﻣﻥ ﺣﻳﺙ ﺍﻟﻬﻳﺋﺔ ﻭﺍﻟﺻﻭﺭﺓ ﺍﻟﻘﻳﺎﺱ ﺍﻻﺭﺳﻁﻲ ﻭﻣﻥ ﺣﻳﺙ‬
‫ﺍﻟﻣﺎﺩﺓ ﻭﺍﻟﻣﺣﺗﻭﻯ ﺍﻟﻳﻘﻳﻧﺎﺕ ﺍﻻﺭﺳﻁﻳﺔ ) ﻭﻫﻭ ﺍﻟﻘﻳﺎﺱ ﺍﻟﺑﺭﺍﻫﺎﻧﻲ ﺍﻟﻣﻧﺗﺞ ﻟﻠﻧﺗﻳﺟﺔ ﺍﻟﻳﻘﻳﻧﻳﺔ ( ]‪.[9‬‬
‫ﻳﻌﺗﺑ��ﺭ ﻫ��ﺫﻳﻥ ﺍﻟﻣﺟ��ﺎﻟﻳﻥ ﺑﻣﺛﺎﺑ��ﺔ ﻧﻅ��ﺎﻡ ﻣﺗﻛ��ﻭﻥ ﻣ��ﻥ ﺣﻠﻘﺗ��ﻳﻥ ؛ ﺣﻠﻘ��ﺔ ﻓﻛﺭﻳ��ﺔ ﺗﻭﺿ��ﺢ ﻛﻳ��ﻑ ﻳﺻ��ﻝ ﺍﻟﻔﻠﻳﺳ��ﻭﻑ ﺍﻟ��ﻰ‬
‫ﺍﻟﺣﻘﻳﻘﺔ ‪ ،‬ﻭﺣﻠﻘﺔ ﻋﻣﻠﻳﺔ ﺗﻭﺿﺢ ﻛﻳﻑ ﻳﻘ�ﻭﻡ ﺍﻟﻔﻳﻠﺳ�ﻭﻑ ﺑﺗﻭﺻ�ﻳﻝ ﺗﻠ�ﻙ ﺍﻟﻌﺻ�ﺎﺭﺓ ﺍﻟﻔﻛﺭﻳ�ﺔ ﺍﻟ�ﻰ ﺍﻟﻧ�ﺎﺱ ‪ .‬ﻭﻫ�ﺫﺍ ﻻ ﻳﺑﺗﻌ�ﺩ‬
‫ﻛﺛﻳﺭﺍ ﻋﻥ ﻭﺻﻑ ﺍﻻﻣﺎﻡ ﻋﻠﻲ ﻋﻠﻳﻪ ﺍﻟﺳﻼﻡ ﻋﻥ ﺍﻻﺳﻼﻡ ﻛﻣﺎ ﻓﻲ ﺍﻋﻼﻩ ‪ ،‬ﺣﻳﺙ ﻳﺑﺩﺃ ﺍﻻﻧﺳﺎﻥ ﺍﻭﻻ ﺑﺎﻟﺗﺻﺩﻳﻕ ﻟﻳﺻﻝ ﺍﻟﻰ‬
‫ﺣﺻﻳﻠﺔ ﻓﻛﺭﻳﺔ ﻳﻘﺭ ﺑﻬﺎ ﻟ ُﻳﻧﺗِﺞ ﻋﻣﻼ ﺻﺎﻟﺣﺎ ‪.‬‬

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‫ﺩﻭﺭ ﻧﻅﻡ ﺍﻟﻌﻘﻳﺩﺓ ﺍﻻﺳﻼﻣﻳﺔ ﻓﻲ ﺗﺷ ُﻛﻝ ﺍﻟﻌﻣﺎﺭﺓ‬ ‫ﻣﺟﻠﺔ ﺍﻟﻬﻧﺩﺳﺔ ﻭﺍﻟﺗﻛﻧﻭﻟﻭﺟﻳﺎ‪ ،‬ﺍﻟﻣﺟﻠﺩ‪، 34‬ﺍﻟﺟﺯء )‪ (A‬ﺍﻟﻌﺩﺩ‪2016،10.‬‬

‫ﺍﻟﻤﺠﺎﻝ ﺍﻟﺜﺎﻧﻲ‬ ‫ﺍﻟﻤﺠﺎﻝ ﺍﻻﻭﻝ‬

‫ﻛﻴﻒ ﻳﻮﺻﻞ ﺗﻠﻚ ﺍﻟﻌﻘﻴﺪﺓ‬ ‫ﺍﻟﻌﻘﻴﺪﺓ‬ ‫ﻛﻴﻒ ﻳﺼﻞ ﺍﻟﻰ ﺍﻟﻌﻘﻴﺪﺓ‬
‫ﺍﻟﻰ ﺍﻟﻨﺎﺱ‬ ‫ﺍﻻﻗﺮﺍﺭ‬ ‫ﺍﻟﺤﻘﺔ‬

‫ﺍﻟﺤﻠﻘﺔ ﺍﻟﺘﻄﺒﻴﻘﺔ‬ ‫ﺍﻟﺤﻠﻘﺔ ﺍﻟﻔﻜﺮﻳﺔ‬

‫ﺍﻻﺩﺍء‬ ‫ﺍﻟﺘﺼﺪﻳﻖ‬

‫ﻣﺧﻁﻁ )‪ (4‬ﻳﻭﺿﺢ ﻣﺟﺎﻟﻲ ﺍﻟﺑﺣﺙ ﻓﻲ ﺍﻟﻌﻘﻳﺩﺓ ﺍﻻﺳﻼﻣﻳﺔ \ ﺍﻋﺩﺍﺩ ﺍﻟﺑﺎﺣﺛﺎﻥ‬

‫ﺍﻟﻣﺩﺍﺭﺱ ﺍﻟﻔﻠﺳﻔﻳﺔ ﺍﻻﺳﻼﻣﻳﺔ ‪-:‬‬
‫ﻣﺭﺕ ﺍﻟﻔﻠﺳﻔﺔ ﺍﻻﺳﻼﻣﻳﺔ ﺑﺗﻁﻭﺭﺍﺕ ﻭﺍﺧﺗﻼﻓﺎﺕ ﻓﻲ ﺍﻟﻣﻧﻬﺞ ﺍﻟﻔﻠﺳﻔﻲ ﻟﻠﻭﺻﻭﻝ ﺍﻟﻰ ﺍﻟﺣﻘﻳﻘﺔ ﻧﻔﺳ�ﻬﺎ‪ ،‬ﻣﻣ�ﺎ ﺟﻌ�ﻝ ﻣﻧﻬ�ﺎ‬
‫ﻣﺩﺍﺭﺱ ﻣﺧﺗﻠﻔﺔ ﻭﻗﺩ ﻛﺎﻥ ﻫﺫﺍ ﺍﻻﺧﺗﻼﻑ ﺳﺑﺏ ﻓﻲ ﺗﻁﻭﺭ ﻛﻝ ﻣﺩﺭﺳﺔ ﺑﺳﺑﺏ ﺍﻟﻣﻧﺎﻅﺭﺍﺕ ﺍﻟﻌﻠﻣﻳ�ﺔ ﺑ�ﻳﻥ ﺍﻟﻔﻼﺳ�ﻔﺔ ﻭﺍﺗﻔﻘ�ﺕ‬
‫ﺟﻣﻳﻌﻬﺎ ﺑﺄﺳﻠﻭﺏ ﺗﻭﺻﻳﻝ ﺍﻟﺣﻘﻳﻘﺔ ﻟﻠﻣﺟﺗﻣﻊ ﻭﻫﻲ ﺍﻻﺳﻠﻭﺏ ﺍﻟﻣﻧﻁﻘﻲ ﺍﻻﺭﺳﻁﻲ ﺍﻟﻳﻘﻳﻧﻲ‪ .‬ﻭﻓﻳﻣ�ﺎ ﻳﻠ�ﻲ ﺗﻌﺭﻳ�ﻑ ﻣ�ﻭﺟﺯ ﺑﻛ�ﻝ‬
‫ﻣﺩﺭﺳﺔ‪.‬‬
‫ﺍﻭﻻ‪ :‬ﺍﻟﻣﺩﺭﺳﺔ ﺍﻟﻣﺷﺎﺋﻳﺔ ‪:‬‬
‫ﺗﻣﺗﺩ ﺟﺫﻭﺭﻫﺎ ﺍﻟﻰ ﺳ�ﻘﺭﺍﻁ ﻭﺍﻓﻼﻁ�ﻭﻥ ﻭﺍﺭﺳ�ﻁﻭ ‪ ،‬ﺑﻌ�ﺩ ﺗﺭﺟﻣ�ﺔ ﺗﻠ�ﻙ ﺍﻟﻔﻠﺳ�ﻔﺔ ﻣ�ﻥ ﺍﻟﻳﻭﻧﺎﻧﻳ�ﺔ ﺍﻟ�ﻰ ﺍﻟﻠﻐ�ﺔ ﺍﻟﻌﺭﺑﻳ�ﺔ‬
‫ﺑﺭﺯﺕ ﺃ ُﺻﻭﻝ ﺍﻟﻣﺩﺭﺳﺔ ﺍﻟﻣﺷﺎﺋﻳﺔ ﻭﻛﺎﻥ ﻓﻲ ﻁﻠﻳﻌﺗﻬﻡ ﻓﻳﻠﺳﻭﻑ ﺍﻟﻌﺭﺏ " ﻳﻌﻘﻭﺏ ﺑﻥ ﺍﺳﺣﺎﻕ ﺍﻟﻛﻧﺩﻱ ‪ 256 - 185‬ﻫ�ـ "‬
‫ﺍﻻ ﺍﻥ ﺩﻭﺭﻩ ﻟﻡ ﻳﺗﺟﺎﻭﺯ ﺍﻟﺷﺭﺡ ﻭﺍﻟﺗﻔﺳﻳﺭ ﺑﺎﻟﻧﺣﻭ ﺍﻟﺫﻱ ﻳﺟﻌﻠﻬﺎ ﻣﻁﺎﺑﻘﺔ ﻣﻊ ﺍﻻﻓﻛﺎﺭ ﺍﻻﺳﺎﺳﻳﺔ ﻓﻲ ﺍﻟ�ﺩﻳﻥ ﺍﻻﺳ�ﻼﻣﻲ ‪ .‬ﺍﻟ�ﻰ‬
‫ﺍﻥ ﻅﻬﺭ ﻋﻠﻣﻳﻥ ﻛﺑﻳﺭﻳﻥ ﻓﻲ ﺗﺎﺭﻳﺦ ﺍﻟﻔﻠﺳﻔﺔ ﺍﻻﺳﻼﻣﻳﺔ ﺍﺑﻭ ﻧﺻﺭ ﺍﻟﻔﺎﺭﺍﺑﻲ ﺍﻟﻣﻠﻘﺏ ﺑـ )ﺍﻟﻣﻌﻠﻡ ﺍﻟﺛﺎﻧﻲ ( ﻭﺍﺑﻭ ﻋﻠﻲ ﺑﻥ ﺳ�ﻳﻧﺎ‬
‫ﺍﻟﻣﻠﻘﺏ ﺑـ ) ﺍﻟﺷﻳﺦ ﺍﻟﺭﺋﻳﺱ( ﺃﻱ ﺭﺋﻳﺱ ﺍﻟﻣﺩﺭﺳﺔ ﺍﻟﻣﺷﺎﺋﻳﺔ‪.‬‬
‫ﺇ َﻥ ﺍﻟﺑﻧﺎء ﺍﻟﻔﻠﺳﻔﻲ ﻓﻲ ﻫﺫﻩ ﺍﻟﻣﺩﺭﺳﺔ ﻳﻌﻭﺩ ﺍﻟﻰ ﺣﺎﻛﻣﻳﺔ ﺍﻟﻣﻧﻬﺞ ﺍﻟﻌﻘﻠﻲ ﻋﻠﻰ ﻛﻳﺎﻧﻬﺎ ﻓﻬ�ﻲ ﺗﻛﺗﻔ�ﻲ ﺑﻣﺟ�ﺭﺩ ﺍﻟﻧﻅ�ﺭ‬
‫ﻭﺍﻟﺑﺭﻫﺎﻥ ﻟﻣﻌﺭﻓﺔ ﺍﻟﺣﻘﺎﺋﻕ ﻟﺫﻟﻙ ﻫﻲ ﻟﻬﺎ ﻣﻭﻗﻑ ﺳﻠﺑﻲ ﺑﺎﺗﺟ�ﺎﻩ ﺍﻻﺻ�ﻭﻝ ﺍﻟﺗ�ﻲ ﺗﻌﺗﻣ�ﺩ ﺍﻟﻣﻛﺎﺷ�ﻔﺔ ﻭﺍﻟﺷ�ﻬﻭﺩ ﺣﻳ�ﺙ ﻟ�ﻡ ﺗ�ﺅﻣﻥ‬
‫ﺑﻧﺣﻭ ﻳﺟﻭﺯ ﺑﻧﺎء ﺍﻟﻣﺳﺎﺋﻝ ﺍﻟﻌﻠﻣﻳﺔ ﻋﻠﻳﻬﺎ ) ﻋﻠﻰ ﻋﻛﺱ ﺍﻟﻣﺩﺭﺳﺔ ﺍﻟﻌﺭﻓﺎﻧﻳﺔ (‪.‬‬
‫ﺃﺳﺎﺱ ﻫﺫﻩ ﺍﻟﻣﺩﺭﺳﺔ " ﺇﻥّ ﺍﻟﺷﺭﻳﻌﺔ ﺍﻟﺣﻘﺔ ﺻﺎﺩﺭﺓ ﻋﻥ ﻣﺑﺩﺃ ﺍﻟﻌﻘ�ﻝ ‪ ،‬ﺍﺫﻥ ﻳﺳ�ﺗﺣﻳﻝ ﻣﻧﺎﻗﺿ�ﺗﻬﺎ ﻟﻘﺎﺿ�ﺎﻳﺎ ﺍﻟﻌﻘ�ﻝ ‪،‬‬
‫ﻛﻣﺎ ﻳﺳﺗﺣﻳﻝ ﻣﺧﺎﻟﻔﺔ ﺍﻟﻌﻘﻝ ﻟﻘﺿﺎﻳﺎ ﺍﻟﺷﺭﻳﻌﺔ ﺍﻟﺣﻘﺔ ﺑﺻﻔﺗﻬﺎ ﺻﺎﺩﺭﺓ ﻋﻥ ﻣﺑﺩﺃ ﺍﻟﻌﻘﻝ ﻭﻗﻳﻣﻭﻣﺗﻪ"‪ .‬ﻭﻣﺎ ﻳﺅﺧ�ﺫ ﺍﻟﻧﻅ�ﺭ ﻋﻠﻳﻬ�ﺎ‬
‫ﻫﻭ ﺍﻧﻬﺎ ﻟﻡ ﺗﺳﺗﻁﻊ ﺑﻧﺎء ﺻﺭﺡ ﻓﻠﺳﻔﻲ ﻳﻛﻭﻥ ﻗﺎﺩﺭﺍ ﻋﻠﻰ ﺍﺛﺑﺎﺕ ﺍﻟﻣﻌﻁﻳﺎﺕ ﺍﻟﺩﻳﻧﻳﺔ ﺍﻻﺳﺎﺳﻳﺔ ﻣﻥ ﺧ�ﻼﻝ ﺍﻟﻘﻭﺍﻋ�ﺩ ﺍﻟﻣﻧﻁﻘﻳ�ﺔ‬
‫ﻭﺍﻟﻣﻭﺍﺯﻳﻥ ﺍﻟﻌﻘﻠﻳﺔ ‪ ،‬ﺑﺎﻻﺧﺹ ﺍﻟﺑﺣﻭﺙ ﺍﻟﻣﺗﻌﻠﻘﺔ ﺑﻌﻠﻡ ﺍﻟﻧﻔﺱ ﺍﻟﻔﻠﺳﻔﻲ ﻭﻋﻠﻡ ﺍﻟﻣﻌﺎﺩ ﻭﺍﻟﻧﺷﺂﺕ ﺍﻟﻭﺟﻭﺩﻳﺔ ﺍﻟﺗﻲ ﺳﺑﻘﺕ ﻋﺎﻟﻣﻧﺎ‬
‫ﺍﻟﻣﺷﻬﻭﺩ ‪.‬ﻭﺭﺑﻣﺎ ﻳﻌﻭﺩ ﻫﺫﺍ ﺍﻻﺧﻔ�ﺎﻕ ﺍﻟ�ﻰ ﺍﻥ ﺍﻟﻣﻘ�ﻭﻻﺕ ﺍﻟﻔﻠﺳ�ﻔﻳﺔ ﻭﺍﻟﻘﻭﺍﻋ�ﺩ ﺍﻟﻌﻘﻠﻳ�ﺔ ﺍﻟﺗ�ﻲ ﺍﺳﺳ�ﻭﻫﺎ ﻭﺍﻓﺗﺭﺿ�ﻭﺍ ﻣﻌﻁﻳﺎﺗﻬ�ﺎ‬
‫ﺍﻋﺗﺑﺭﻭﻫﺎ ﻛﻧﺻﻭﺹ ﺳﻣﺎﻭﻳﺔ ﻣﻌﺻ�ﻭﻣﺔ ﻣ�ﻥ ﺍﻟﺧﻁ�ﺄ ﻭﻗﺿ�ﺎﻳﺎ ﻋﻘﻠﻳ�ﺔ ﺿ�ﺭﻭﺭﻳﺔ ﻻ ﺗﻘﺑ�ﻝ ﺍﻟﻧﻘ�ﺩ ﻭﺍﻟﺗﻣﺣ�ﻳﺹ ‪ .‬ﻭﻣ�ﻥ ﺍﺑ�ﺭﺯ‬
‫ﺍﻻﺗﺑﺎﻉ ﺍﺑﻥ ﺳﻳﻧﺎ ﻭﺍﻟﻔﺎﺭﺍﺑﻲ ﻭﺍﻟﻁﻭﺳﻲ ﻭﺍﺑﻥ ﺍﻟﺭﺷﺩ ﻭﺍﺑﻥ ﺑﺎﺟﺔ]‪.[10‬‬

‫ﺟﺩﻭﻝ )‪ (1‬ﻣﻧﻬﺞ ﺍﻟﻣﺩﺭﺳﺔ ﺍﻟﻣﺷﺎﺋﻳﺔ‪.‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺣﻳﺩﺭﻱ\ ﺍﻋﺩﺍﺩ ﺍﻟﺑﺎﺣﺛﺎﻥ‬

‫ﻗﺎﺑﻠﺔ ﻟﻛﻝ ﺗﻔﺳﻳﺭ ﻭﺗﺄﻭﻳﻝ ﻭﺗﻁﺑﻳﻕ‬ ‫ﻣﻌﻁﻳﺎﺕ ﺍﻟﺷﺭﻳﻌﺔ‬
‫ﻏﻧﻳﺔ ﻋﻥ ﺍﻟﺗﻔﺳﻳﺭ ﻭﺍﻟﻧﻘﺩ ﻭﺍﻟﺗﻣﺣﻳﺹ‬ ‫ﻣﻌﻁﻳﺎﺕ ﺍﻟﻌﻘﻝ‬

‫ﺛﺎﻧﻳﺎ‪ :‬ﺍﻟﻣﺩﺭﺳﺔ ﺍﻟﻛﻼﻣﻳﺔ ‪:‬‬

‫ﻳﻔﻳﺩ ﻋﻠﻡ ﺍﻟﻛﻼﻡ ﺃﺣﺩ ﺍﻟﻌﻠﻭﻡ ﺍﻻﺳﻼﻣﻳﺔ ﺍﻟﺗﻲ ﻧﺷﺄﺕ ﻭﺗﺭﻋﺭﻋﺕ ﻭﻧﺿﺟﺕ ﻓﻲ ﺍﺣﻛ�ﺎﻡ ﺍﺣﺿ�ﺎﻥ ﺍﻟﻔﻛ�ﺭ ﺍﻻﺳ�ﻼﻣﻲ‬
‫ﺍﻻﺻﻳﻝ ‪ .‬ﺍﻥ ﺍﻟﺩﻳﻥ ﺍﻻﺳﻼﻣﻲ ﻳﺗﺄﻟﻑ ﻣﻥ ﺛﻼﺛﺔ ﺍﻗﺳﺎﻡ ‪:‬‬
‫‪ -1‬ﻋﻠﻡ ﺍﻟﻌﻘﺎﺋﺩ )ﺍﺻﻭﻝ ﺍﻟﺩﻳﻥ( ‪ :‬ﻭﻫﻲ ﺍﻟﻣﺳﺎﺋﻝ ﺍﻟﺗﻲ ﻳﺟﺏ ﻋﻠﻰ ﺍﻟﻔﺭﺩ ﺍﻥ ﻳﺅﻣﻥ ﺑﻬﺎ ﻭﺗﺳﻣﻰ " ﻋﻠﻡ ﺍﻟﻛﻼﻡ "‪.‬‬
‫‪-2‬ﻗﺳ��ﻡ ﺍﻻﺧ��ﻼﻕ ‪ :‬ﻣ��ﺭﺗﺑﻁ ﺑﻣ��ﺎ ﻳﻧﺑﻐ��ﻲ ﺍﻥ ﻳﻛ��ﻭﻥ ﻋﻠﻳ��ﻪ ﺍﻟﻔ��ﺭﺩ ﻓ��ﻲ ﺻ��ﻔﺎﺗﻪ ﺍﻟﻣﻌﻧﻭﻳ��ﺔ ﻭﺍﻟﺭﻭﺣﻳ��ﺔ ﻣ��ﻥ ﻗﺑﻳ��ﻝ ﺍﻟﻌﺩﺍﻟ��ﺔ‬
‫ﻭﺍﻟﺗﻘﻭﻯ ﻭﺍﻟﺷﺟﺎﻋﺔ ﻭﺍﻟﻭﻓﺎء ﻭﺍﻻﻣﺎﻧﺔ ﻭ ﻧﺣﻭﻫﺎ ﻭﻳﺳﻣﻰ )ﻋﻠﻡ ﺍﻻﺧﻼﻕ(‪.‬‬
‫‪ -3‬ﻗﺳﻡ ﺍﻻﺣﻛﺎﻡ ﺍﻭ ﻓﺭﻭﻉ ﺍﻟ�ﺩﻳﻥ ‪ :‬ﻭﺗ�ﺭﺗﺑﻁ ﺑﺳ�ﻠﻭﻙ ﻭﺍﻓﻌ�ﺎﻝ ﺍﻟﻔ�ﺭﺩ ﻭﻋﻼﻗﺗ�ﻪ ﺑﺭﺑ�ﻪ ﻭﺍﺭﺗﺑﺎﻁ�ﻪ ﻣ�ﻊ ﻣﺟﺗﻣﻌ�ﻪ ﻭﺍﻓ�ﺭﺍﺩ‬
‫ﻋﺎﺋﻠﺗﻪ ﻭﻣﺳﻣﻰ ﺑـ )ﻋﻠﻡ ﺍﻟﻔﻘﻪ(‪.‬‬
‫ﻭﺿﺎﺋﻑ ﻋﻠﻡ ﺍﻟﻛﻼﻡ ﻫﻲ ﺗﺑﻳ�ﻳﻥ ﺍﺻ�ﻭﻝ ﺍﻟ�ﺩﻳﻥ ﻭﺗﻣﻳﻳﺯﻫ�ﺎ ﻋ�ﻥ ﻏﻳﺭﻫ�ﺎ ﻣ�ﻥ ﺍﻟﺗﻌ�ﺎﻟﻳﻡ ﺍﻻﺳ�ﻼﻣﻳﺔ ‪ ،‬ﻭﺍﺛﺑﺎﺗﻬ�ﺎ ﺑﺎﻻﺩﻟ�ﺔ‬
‫ﺍﻟﻧﻘﻠﻳﺔ ‪ ،‬ﻭ ﺍﻟﺩﻓﺎﻉ ﻋﻧﻬﺎ ﻭﻣﻭﺍﺟﻬﺔ ﻣﺎ ﻳﺣﻭﻡ ﺣﻭﻟﻬﺎ ﻣﻥ ﺍﻟﺷﺑﻬﺎﺕ ﻭﺍﻟﺷﻛﻭﻙ ‪.‬‬

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‫ﺩﻭﺭ ﻧﻅﻡ ﺍﻟﻌﻘﻳﺩﺓ ﺍﻻﺳﻼﻣﻳﺔ ﻓﻲ ﺗﺷ ُﻛﻝ ﺍﻟﻌﻣﺎﺭﺓ‬ ‫ﻣﺟﻠﺔ ﺍﻟﻬﻧﺩﺳﺔ ﻭﺍﻟﺗﻛﻧﻭﻟﻭﺟﻳﺎ‪ ،‬ﺍﻟﻣﺟﻠﺩ‪، 34‬ﺍﻟﺟﺯء )‪ (A‬ﺍﻟﻌﺩﺩ‪2016،10.‬‬

‫ﺍﻥ ﻫﺫﻩ ﺍﻟﻣﺩﺭﺳﺔ ﻛﺎﻧﺕ ﻁﺭﻳﻘﺗﻬﺎ ﻓﻲ ﺍﻟﻭﺻ�ﻭﻝ ﺍﻟ�ﻰ ﺍﻟﻣﺳ�ﺎﺋﻝ ﺍﻟﻛﻭﻧﻳ�ﺔ ﻫ�ﻲ ﺍﻟﻛﺗ�ﺎﺏ ﻭﺍﻟﺳ�ﻧﺔ ﻭﺑ�ﺫﻟﻙ ﻛﺎﻧ�ﺕ ﺗﻌﺗﻣ�ﺩ )‬
‫ﺍﻻﺗﺟﺎﻩ ﺍﻟﻧﻘﻠﻲ ( ﻓﻲ ﺍﻟﻣﺟﺎﻝ ﺍﻻﻭﻝ ﻣ�ﻥ ﺍﻟﺑﺣ�ﺙ ﻭﺗﺳ�ﺗﺧﺩﻡ )ﺍﻻﺗﺟ�ﺎﻩ ﺍﻟﻌﻘﻠ�ﻲ ( ﻓ�ﻲ ﺻ�ﺩﺩ ﺍﺛﺑ�ﺎﺕ ﻫ�ﺫﻩ ﺍﻟﻣﻌ�ﺎﺭﻑ ﻟﻼﺧ�ﺭﻳﻥ‬
‫)ﺍﻟﻣﺟﺎﻝ ﺍﻟﺛﺎﻧﻲ( ‪.‬‬
‫ﺇﻥّ ﻓﻼﺳﻔﺔ ﻫﺫﻩ ﺍﻟﻣﺩﺭﺳﺔ ﺗﻌﺎﻣﻠﻭﺍ ﻣﻊ ﺍﻟﻅﻭﺍﻫﺭ ﺍﻟﻧﻘﻠﻳﺔ ﺑﻧﺣﻭ ﻳﺭﻓﺽ ﺃﻱ ﺗﻔﺳﻳﺭ ﺍﻭ ﺷﺭﺡ ﺃﻭ ﻧﻘﺩ ﻟﻬﺎ ‪ .‬ﻣ�ﻊ ﺍﻥ ﻛﺛﻳ�ﺭ‬
‫ﻣﻧﻬﺎ ﻫﻭ ﻋﻠﻰ ﻧﺣﻭ ﺍﻟﻅﻥ ﻭﺍﻟﻅﻥ ﻻ ﻳﻐﻧﻲ ﻣﻥ ﺍﻟﺣﻕ ﺷﻳﺋﺎ ﺧﺎﺻﺔ ﻓﻲ ﻣﻭﺍﺩ ﺍﻟﺑﺣﺙ ﻋﻥ ﺍﻻﺻﻭﻝ ﺍﻟﺛﺎﺑﺗﺔ ﺍﻟﺗ�ﻲ ﻟ�ﻳﺱ ﺍﻟﻅ�ﻥ‬
‫ﻓﻳﻬﺎ ﺣﺟﺔ ‪.‬ﻋﻧﺩﻣﺎ ﻟﻡ ﺗﺳﺗﻁﻊ ﻫﺫﻩ ﺍﻟﻣﺩﺭﺳﺔ ﺍﻥ ﺗﻁﺑﻕ ﺍﻟﻣﺑﺎﺩﺉ ﺍﻟﻌﻘﻠﻳﺔ ﺍﻟﻳﻘﻳﻧﻳﺔ ﻻﺛﺑﺎﺕ ﺑﻌﺽ ﻣﺎ ﻫ�ﻲ ﺑﺻ�ﺩﺩﻩ ﺇﻟﺗﺟ�ﺄﺕ ﻓ�ﻲ‬
‫ﺑﻌﺽ ﺍﻻﺣﻳﺎﻥ ﺍﻟﻰ ﺍﻟﻘﻭﺍﻋﺩ ﺍﻟﺟﺩﻟﻳﺔ ‪ .‬ﻣﻥ ﺍﺑﺭﺯ ﺍﺗﺑﺎﻉ ﻫﺫﻩ ﺍﻟﻣﺩﺭﺳﺔ ‪ :‬ﺍﻟﺟﺎﺣﻅ ﻭﺍﻟﻐﺯﺍﻟﻲ ﻭﺍﺑﻥ ﺍﺑﻲ ﺣﺩﻳﺩ ]‪.[11‬‬

‫ﺟﺩﻭﻝ )‪ (2‬ﻣﻧﻬﺞ ﺍﻟﻣﺩﺭﺳﺔ ﺍﻟﻛﻼﻣﻳﺔ‪.‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺣﻳﺩﺭﻱ\ ﺍﻋﺩﺍﺩ ﺍﻟﺑﺎﺣﺛﺎﻥ‬

‫ﻣﻌﻁﻳﺎﺕ ﺍﻟﺷﺭﻳﻌﺔ ﺛﺎﺑﺗﺔ ﻻ ﺗﻘﺑﻝ ﺍﻟﻧﻘﺽ‬
‫ﻏﻳﺭ ﺛﺎﺑﺗﺔ ﻭﺍﺣﻳﺎﻧﺎ ﺍﻟﺗﺟﺄﻭﺍ ﺍﻟﻰ ﺍﻟﺟﺩﻝ ﻻﺛﺑﺎﺕ ﺑﻌﺽ ﺍﻟﻣﻌﺗﻘﺩﺍﺕ‬ ‫ﻣﻌﻁﻳﺎﺕ ﺍﻟﻌﻘﻝ‬

‫ﺛﺎﻟﺛﺎ‪ :‬ﺍﻟﻣﺩﺭﺳﺔ ﺍﻟﻌﺭﻓﺎﻧﻳﺔ ‪:‬‬

‫ﺍﻟﻌﺭﻓﺎﻥ ﻭﻫﻭ ﻓﺭﻉ ﻣﻥ ﻓ�ﺭﻭﻉ ﺍﻟﻣﻌﺭﻓ�ﺔ ﺍﻻﻧﺳ�ﺎﻧﻳﺔ ﺍﻟﺗ�ﻲ ﺗﺣ�ﺎﻭﻝ ﺃﻥ ﺗﺑﺣ�ﺙ ﺍﻭ ﺗﻌﻁ�ﻲ ﺗﻔﺳ�ﻳﺭﺍ ﻛ�ﺎﻣﻼ ﻋ�ﻥ ﺍﻟﻭﺟ�ﻭﺩ‬
‫ﻭﻧﻅﺎﻣﻪ ﻭﺗﺟﻠﻳﺎﺗﻪ ﻭﻣﺭﺍﺗﺑﻪ ﻭﺍﻟﻣﺣﺎﻭﺭ ﺍﻻﺳﺎﺳﻳﺔ ﻓﻲ ﻋﺎﻟﻡ ﺍﻟﻭﺟﻭﺩ ﻭﻫﻲ "ﷲ" ﻭ"ﺍﻻﻧﺳﺎﻥ" ﻭ"ﺍﻟﻌ�ﺎﻟﻡ "‪ .‬ﻭﺍﻟﻌﺭﻓ�ﺎﻥ ﻳﺳ�ﺗﻧﺩ‬
‫ﻓﻲ ﺗﺄﺳﻳﺱ ﻫﺫﻩ ﺍﻟﺭﺅﻳﺔ ﺍﻟﻛﻭﻧﻳﺔ ﻋﻠﻰ ﺍﻟﻣﻛﺎﺷﻔﺔ ﻭﺍﻟﺷﻬﻭﺩ ﻓﻣﻥ ﻭﺟﻬﺗﻬﻡ ﺃﻥّ ﻁﺭﻳﻕ ﺍﻟﻭﺻﻭﻝ ﻟﻣﻌﺭﻓﺔ ﺣﻘﺎﺋﻕ ﺍﻟﻭﺟﻭﺩ ﻋﻠ�ﻰ‬
‫ﻣﺎﻫﻲ ﻋﻠﻳﻪ ﻻ ﺗﻛﻭﻥ ﺍﻻ ﻣﻥ ﺧﻼﻝ ﺗﺻﻔﻳﺔ ﺍﻟﻘﻠﺏ ﻭﺗﺯﻛﻳﺗﻪ ﺑﻭﺍﺳﻁﺔ ﺍﻟﺭﻳﺎﺿﺎﺕ ﺍﻟﻣﻌﻧﻭﻳﺔ ﺍﻟﺗﻲ ﺍﻗﺭﻫﺎ ﺍﻟﺷﺎﺭﻉ ﺍﻟﻣﻘﺩﺱ‪.‬‬
‫ﻳﻘﻭﻝ ﺍﻟﺳﻳﺩ ﺣﻳﺩﺭ ﺍﻣﻠﻲ ﻓﻲ ﺟﺎﻣﻊ ﺍﻻﺳﺭﺍﺭ ]ﺍﻋﻠﻡ ﺍﻥ ﺍﻻﻣﻭﺭ ﻛﻠﻬﺎ ﺗﻧﻘﺳ�ﻡ ﺍﻟ�ﻰ ﻗﺳ�ﻣﻳﻥ ‪:‬ﺭﺳ�ﻣﻲ ﺍﻛﺗﺳ�ﺎﺑﻲ‪ ،‬ﻭﺍﺭﺛ�ﻲ‬
‫ﺍﻟﻬﻲ ‪ .‬ﻓﺎﻟﻌﻠﻡ ﺍﻟﺭﺳﻣﻲ ﺍﻻﻛﺗﺳﺎﺑﻲ ﻳﻛﻭﻥ ﺑﺎﻟﺗﻌﻠﻳﻡ ﺍﻻﻧﺳﺎﻧﻲ ﻋﻠﻰ ﺍﻟﺗﺩﺭﻳﺞ ﻣﻊ ﻧﺻﺏ ﻗﻭﻱ ﻭﺗﻌﺏ ﺷ�ﺩﻳﺩ ﻓ�ﻲ ﻣ�ﺩﺓ ﻁﻭﻳﻠ�ﺔ ‪.‬‬
‫ﻭﺍﻟﻌﻠﻡ ﺍﻻﺭﺛﻲ ﺍﻻﻟﻬﻲ ﻳﻛﻭﻥ ﺗﺣﺻﻳﻠﻪ ﺑﺎﻟﺗﻌﻠﻳﻡ ﺍﻟﺭﺑﺎﻧﻲ ﺑﺎﻟﺗﺩﺭﻳﺞ ﻭﻏﻳﺭ ﺍﻟﺗﺩﺭﻳﺞ ﻣﻊ ﺭﻭﺡ ﻭﺭﺍﺣﺔ ﻓﻲ ﻣ�ﺩﺓ ﻳﺳ�ﻳﺭﺓ ‪ .‬ﻭﻛ�ﻝ‬
‫ﻭﺣﺩ ﻣﻧﻬﻣﺎ ﻳﺣﺻﻝ ﺑﺩﻭﻥ ﺍﻻﺧﺭ ‪ .‬ﻭﻟﻛﻥ ﺍﻟﺛﺎﻧﻲ –ﺃﻱ ﺍﻟﻌﻠﻡ ﺍﻻﺭﺛﻲ – ﻳﻔﻳﺩ ﺑﺩﻭﻥ ﺍﻻﻭﻝ ﻭﺍﻟﻌﻠﻡ ﺍﻻﻭﻝ ﻻﻳﻔﻳﺩ ﺑﺩﻭﻥ ﺍﻟﺛﺎﻧﻲ‬
‫ﻭﺍﻟﻳﻬﻣﺎ ﺍﺷﺎﺭ ﺍﻟﻧﺑﻲ "ﺻﻠﻰ ﷲ ﻋﻠﻳﻪ ﻭﺍﻟﻪ" ﺑﻘﻭﻟﻪ " ﺍﻟﻌﻠﻡ ﻋﻠﻣﺎﻥ ‪،‬ﻋﻠﻡ ﺍﻟﻠﺳﺎﻥ ﻭﻫﻭ ﺣﺟﺔ ﷲ ﻋﻠﻰ ﺍﺑﻥ ﺍﺩﻡ ‪ ،‬ﻭﻋﻠﻡ ﺍﻟﻘﻠﺏ‬
‫ﻭﺫﻟ��ﻙ ﻫ��ﻭ ﺍﻟﻌﻠ��ﻡ ﺍﻟﻧ��ﺎﻓﻊ" ﻭﻛ��ﺫﻟﻙ ﺍﻣﻳ��ﺭ ﺍﻟﻣ��ﺅﻣﻧﻳﻥ ﻋﻠﻳ��ﻪ ﺍﻟﺳ��ﻼﻡ ﻓ��ﻲ ﻗﻭﻟ��ﻪ "ﺍﻟﻌﻠ��ﻡ ﻋﻠﻣ��ﺎﻥ ﻣﻁﺑ��ﻭﻉ ﻭﻣﺳ��ﻣﻭﻉ‪ ،‬ﻭﻻ ﻳﻧﻔ��ﻊ‬
‫ﺍﻟﻣﺳﻣﻭﻉ ﺍﺫﺍ ﻟﻡ ﻳﻛﻥ ﻣﻁﺑﻭﻉ "[ ‪.‬‬
‫ﻓﻲ ﺍﻟﻣﻧﺎﻫﺞ ﺍﻟﺳﺎﺑﻘﺔ ﺍﻧﻬﺎ ﺗﺩﺭﻙ ﺍﻟﻌﺎﻟﻡ ﻭﺧﺎﻟﻘﻪ ﻋﻥ ﻁﺭﻳﻕ ﺍﻟﻣﻔﺎﻫﻳﻡ ﺍﻟﺗﻲ ﻳﺣﺻﻝ ﻋﻠﻳﻬﺎ ﺑﺷﻛﻝ ﺻﻭﺭﺓ ﻣﻧﻘﻭﺷ�ﺔ ﻓ�ﻲ‬
‫ﺍﻟﻧﻔﺱ ‪ .‬ﺍﻣﺎ ﺍﻟﻌﺎﺭﻑ ﻓﻬﻭ ﻳﺳﻌﻰ ﺍﻟﻰ ﻣﺷﺎﻫﺩﺓ ﺟﻣﺎﻝ ﺍﻟﺣﻕ ﻭﺷﻬﻭﺩ ﺣﻘﺎﺋﻕ ﻫﺫﺍ ﺍﻟﻌ�ﺎﻟﻡ ﻋﻠ�ﻰ ﻣ�ﺎ ﻫ�ﻲ ﻋﻠﻳ�ﻪ ﻭﻟ�ﻳﺱ ﺻ�ﻭﺭﺓ‬
‫ﻫﺫﻩ ﺍﻻﺷﻳﺎء ‪ .‬ﻓﺎﻟﻔﺭﻕ ﻛﺑﻳﺭ ﺟﺩﺍ ﺑﻳﻥ ﻣﻥ ﻳﻌﺭﻑ ﺍﻟﻧﺎﺭ ﻣﻥ ﺧﻼﻝ ﺍﻟﻣﻔﻬﻭﻡ ﻭﺍﻟﺻﻭﺭﺓ ﺍﻟﺫﻫﻧﻳﺔ ﻭﺑﻳﻥ ﻣﻥ ﻳﻌﺭﻓﻬﺎ ﻣﻥ ﺧ�ﻼﻝ‬
‫ﺍﻻﺣﺳﺎﺱ ﺑﺣﺭﺍﺭﺗﻬﺎ‪.‬‬

‫ﺟﺩﻭﻝ )‪ (3‬ﻳﻭﺿﺢ ﺍﻟﻣﻘﺎﺭﻧﺔ ﺑﻳﻥ ﺍﻟﻣﺩﺍﺭﺱ ﺍﻟﻌﻘﻠﻳﺔ ﻭﺍﻟﻌﺭﻓﺎﻧﻳﺔ ‪.‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺣﻳﺩﺭﻱ\ ﺍﻋﺩﺍﺩ ﺍﻟﺑﺎﺣﺛﺎﻥ‬
‫ﺍﻟﻣﺩﺭﺳﺔ ﺍﻟﻌﺭﻓﺎﻧﻳﺔ‬ ‫ﺍﻟﻣﺩﺍﺭﺱ ﺍﻟﻌﻘﻠﻳﺔ‬ ‫ﺍﻟﻣﺩﺭﺳﺔ ﺍﻟﻔﻠﺳﻔﻳﺔ‬
‫ﺍﻟﺷﻬﻭﺩ ﻭﺍﻟﻣﻛﺎﺷﻔﺔ‬ ‫ﻣﻔﺎﻫﻳﻡ ﻭﻁﺭﻕ ﻋﻘﻠﻳﺔ‬ ‫ﻁﺭﻕ ﺍﻟﻭﺻﻭﻝ‬
‫ﺍﻟﺣﻘﺎﺋﻕ ﻋﻠﻰ ﻣﺎ ﻫﻲ ﻋﻠﻳﻪ‬ ‫ﺻﻭﺭﺓ ﻟﻠﺣﻘﺎﺋﻕ‬ ‫ﺍﻟﻧﺗﻳﺟﺔ‬
‫ﺍﻟﻧﻔﺱ ﺗﺷﻌﺭ ﺑﺎﻟﻧﻔﺱ ﻭﺍﻟﻁﻣﺄﻧﻳﻧﺔ‬ ‫ﺍﻟﻧﻔﺱ ﻻ ﺗﺳﻛﻥ ﻭﻻ ﺗﺳﺗﺭﻳﺢ‬ ‫ﺍﻟﻧﻔﺱ‬

‫ﻭﺍﻣﺎ ﻓﻲ ﺍﻟﻣﺟﺎﻝ ﺍﻟﺛﺎﻧﻲ ﻭﻫﻭ ﺍﺛﺑﺎﺕ ﺗﻠﻙ ﺍﻟﺣﻘﺎﺋﻕ ﻭﺍﻟﻣﻛﺎﺷﻔﺎﺕ ﻟﻼﺧﺭﻳﻥ ‪ ،‬ﻓﻘﺩ ﺍﺳﺗﻌﺎﻧﻭﺍ ﺑﺎﻟﻣﻧﻬﺞ ﺍﻟﻌﻘﻠ�ﻲ ﻓ�ﻲ ﺳ�ﺑﻳﻝ‬
‫ﻫﺫﺍ ﺍﻟﻬﺩﻑ ﻭﺍﻻ ﻟﺑﻘﺕ ﺗﻠﻙ ﺍﻟﻣﻛﺎﺷﻔﺎﺕ ﻓﻲ ﺩﺍﺋﺭﺓ ﺍﻻﺩﻋﺎءﺍﺕ ﺍﻟﺗﻲ ﻻ ﺩﻟﻳﻝ ﻗﻁﻌﻲ ﻳﺅﻳ�ﺩﻫﺎ ﺍﻭ ﻳﺛﺑﺗﻬ�ﺎ ﻓ�ﻼ ﺗﻛ�ﻥ ﺣﺟ�ﺔ ﻋﻠ�ﻰ‬
‫ﻏﻳﺭﻩ ‪.‬‬
‫ﻭﻳﻘﻭﻝ ﺍﻟﺷﻳﺦ ﻣﺣﻣﻭﺩ ﺍﻟﻘﻳﺻﺭﻱ ﻟﺷﺭﺡ ﻓﺻﻭﺹ ﺍﻟﺣﻛﻡ ﻟﻠﺷ�ﻳﺦ ﺍﻻﻛﺑ�ﺭ ‪ ":‬ﺇﻥ ﺃﻫ�ﻝ ﷲ ﺍﻧﻣ�ﺎ ﻭﺟ�ﺩﻭﺍ ﻫ�ﺫﻩ ﺍﻟﻣﻌ�ﺎﻧﻲ‬
‫ﺑﺎﻟﻛﺷﻑ ﻭﺍﻟﻳﻘﻳﻥ ﻻ ﺑﺎﻟﻅﻥ ﻭﺍﻟﺗﺧﻣﻳﻥ ‪ .‬ﻭﻣﻣﺎ ﺫﻛ�ﺭ ﻓﻳ�ﻪ ﻣﻣ�ﺎ ﻳﺷ�ﺑﻪ ﺍﻟ�ﺩﻟﻳﻝ ﻭﺍﻟﺑﺭﻫ�ﺎﻥ ﺍﻧﻣ�ﺎ ﺟﻳ�ﺊ ﺑ�ﻪ ﺩﻟ�ﻳﻼ ﻟﻠﻣﺳ�ﺗﻌﺩﻳﻥ ﻣ�ﻥ‬
‫ﺍﻻﺧﻭﺍﻥ ‪"..‬‬
‫ﻓﺎﻥ ﺍﻟﺫﻱ ﻳﻭﺍﺟﻬﻪ ﺍﻟﻌﺎﺭﻑ ﻓﻲ ﻫﺫﺍ ﺍﻟﻣﺟﺎﻝ ﻫﻭ ﺃﻥّ ﻛﺛﻳﺭﺍ ﻣ�ﻥ ﺍﻟﻣﻛﺎﺷ�ﻔﺎﺕ ﺍﻟﻌﺭﻓﺎﻧﻳ�ﺔ ﻏﻳ�ﺭ ﻗﺎﺑﻠ�ﺔ ﻟﻠﺑﻳ�ﺎﻥ ﻣ�ﻥ ﺧ�ﻼﻝ‬
‫ﺍﻟﻌﺑﺎﺭﺍﺕ ﻭﺍﻻﻟﻔﺎﻅ ﻓﺗﻘﻊ ﺍﻟﻣﻔﺎﺭﻗﺔ ﺑﻳﻥ ﺍﻟﻣﺟﺎﻝ ﺍﻻﻭﻝ ﻣﻥ ﺍﻟﺑﺣﺙ ﻭﺍﻟﻣﺟﺎﻝ ﺍﻟﺛﺎﻧﻲ ﻓﻳﻘﻭﻝ ﺍﻟﻁﺑﻁﺑﺎﺋﻲ ﻓﻲ ﻫﺫﺍ ﺍﻟﻣﺟﺎﻝ" ﺍﻧﻬﻡ‬
‫ﻛﺎﻟﺫﻳﻥ ﻳﺭﻳﺩﻭﻥ ﺑﻳﺎﻥ ﺍﻻﻟﻭﺍﻥ ﺍﻟﻣﺧﺗﻠﻔﺔ ﻟﻠﺫﻱ ﻭﻟﺩ ﻣﻥ ﺑﻁﻥ ﺍﻣﻪ ﺍﻋﻣﻰ ‪ ،‬ﻓﻳﺣﺎﻭﻝ ﺍﻥ ﻳ�ﺩﺭﻙ ﺍﻟﻣﻌ�ﺎﻧﻲ ﺍﻟﻣﺭﺗﺑﻁ�ﺔ ﺑﺎﻟﺑﺎﺻ�ﺭﺓ‬
‫ﻣﻥ ﺧﻼﻝ ﻗﻭﺓ ﺍﻟﺳﺎﻣﻌﺔ" ‪.‬‬

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‫ﺩﻭﺭ ﻧﻅﻡ ﺍﻟﻌﻘﻳﺩﺓ ﺍﻻﺳﻼﻣﻳﺔ ﻓﻲ ﺗﺷ ُﻛﻝ ﺍﻟﻌﻣﺎﺭﺓ‬ ‫ﻣﺟﻠﺔ ﺍﻟﻬﻧﺩﺳﺔ ﻭﺍﻟﺗﻛﻧﻭﻟﻭﺟﻳﺎ‪ ،‬ﺍﻟﻣﺟﻠﺩ‪، 34‬ﺍﻟﺟﺯء )‪ (A‬ﺍﻟﻌﺩﺩ‪2016،10.‬‬

‫ﻭﻣﻥ ﺍﺗﺑﺎﻉ ﻫﺫﻩ ﺍﻟﻣﺩﺭﺳﺔ ‪ :‬ﺍﻟﺟُﻧﻳﺩ ﺍﻟﺑﻐﺩﺍﺩﻱ ‪،‬ﺍﺑﻥ ﻓ�ﺎﺭﺽ ﺍﻟﻣﺻ�ﺭﻱ ‪ ،‬ﺑﺎﻳﺯﻳ�ﺩ ﺍﻟﺑﺳ�ﻁﺎﻣﻲ ‪ ،‬ﻭﺍﻟﻛﺛﻳ�ﺭ ﻭﻳﻌ�ﺩ ﺍﻟﺷ�ﻳﺦ‬
‫ﺍﻻﻛﺑ��ﺭ ﻣﺣ��ﻲ ﺍﻟ��ﺩﻳﻥ ﺍﺑ��ﻥ ﺍﻟﻌﺭﺑ��ﻲ ﻋﻠ��ﻰ ﺭﺃﺱ ﻣﺩﺭﺳ��ﺔ ﺍﻟﻌﺭﻓ��ﺎﻥ ﺍﻟ��ﺫﻱ ﺍﺳ��ﺗﻁﺎﻉ ﺍﻥ ﻳﺟﻌﻠ��ﻪ ﻋﻠﻣ �ﺎ ﻟ��ﻪ ﻣﻭﺿ��ﻭﻉ ﻭﻣﺳ��ﺎﺋﻝ‬
‫ﻭﻣﺑﺎﺩﺉ ]‪.[12‬‬

‫ﺟﺩﻭﻝ )‪(4‬ﻣﻧﻬﺞ ﺍﻟﻣﺩﺭﺳﺔ ﺍﻟﻌﺭﻓﺎﻧﻳﺔ‪.‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺣﻳﺩﺭﻱ\ ﺍﻋﺩﺍﺩ ﺍﻟﺑﺎﺣﺛﺎﻥ‬

‫ﺍﺧﺫﻭﺍ ﻣﻧﻬﺎ ﺍﻟﺭﻳﺎﺿﺎﺕ ﺍﻟﺭﻭﺣﻳﺔ ﻭﻟﻛﻥ ﻟﻳﺱ ﻟﻬﺎ ﻣﻛﺎﻥ ﻓﻲ ﻣﻧﻬﺟﻬﻡ ﻟﻠﻭﺻﻭﻝ ﺍﻟﻰ‬ ‫ﻣﻌﻁﻳﺎﺕ ﺍﻟﺷﺭﻳﻌﺔ‬
‫ﺍﻟﺣﻕ ﻓﻬﻭ ﻳﻌﺗﻣﺩ ﺍﻟﻣﻛﺎﺷﻔﺔ‬
‫ﺍﻟﻌﻠ��ﻡ ﺍﻟﻛﺳ��ﺑﻲ ﻏﻳ��ﺭ ﺿ��ﺭﻭﺭﻱ ﻭﺍﻟﻣﻬ��ﻡ ﺍﻟﻌﻠ��ﻡ ﺍﻻﻟﻬ��ﻲ ﻓ��ﻲ ﻣﺟ��ﺎﻝ ﺍﻟﺑﺣ��ﺙ ﺍﻻﻭﻝ‬ ‫ﻣﻌﻁﻳﺎﺕ ﺍﻟﻌﻘﻝ‬
‫ﻭﻟﻛﻧﻬﻡ ﺍﻟﺗﺟﺄﻭﺍ ﺍﻟﻳﻪ ﻓﻲ ﺍﻟﻣﺟﺎﻝ ﺍﻟﺛﺎﻧﻲ‬

‫ﺭﺍﺑﻌﺎ‪ :‬ﺍﻟﻣﺩﺭﺳﺔ ﺍﻻﺷﺭﺍﻗﻳﺔ ‪:‬‬

‫ﻳﻌﺩ ﺷﻳﺦ ﺍﻻﺷﺭﺍﻕ ﺍﻟﺳﻬﺭﻭﺩﻱ ﺯﻋﻳﻣﺎ ﻟﻬﺫﻩ ﺍﻟﻣﺩﺭﺳﺔ ﻓﻲ ﺍﻟﻌﺻﺭ ﺍﻻﺳﻼﻣﻲ ‪ .‬ﻓﻔﻲ ﺍﻟﻭﻗﺕ ﺍﻟﺫﻱ ﻛ�ﺎﻥ ﻓﻳ�ﻪ ﺍﻟﻔﻳﻠﺳ�ﻭﻑ‬
‫ﺍﻷﻧﺩﻟﺳﻲ ﺍﺑﻥ ﺍﻟﺭﺷﺩ ﻣﺷﺗﻐﻼ ﻓﻲ ﺍﻟﻣﻐﺭﺏ ﺍﻻﺳﻼﻣﻲ ﺑﻛﺗﺎﺏ "ﺗﻬﺎﻓﺕ ﺍﻟﺗﻬﺎﻓﺕ " ﻓﻲ ﺍﻟ�ﺩﻓﺎﻉ ﻋ�ﻥ ﺍﻟﻣﺩﺭﺳ�ﺔ ﺍﻟﻣﺷ�ﺎﺋﻳﺔ ﺍﻟﺗ�ﻲ‬
‫ﺗﻌﺭﺿﺕ ﺟﻣﻠﺔ ﻣﻥ ﻗﻭﺍﻋﺩﻫﺎ ﻭﺃﺻﻭﻟﻬﺎ ﻟﻧﻘﺩ ﻫ ّﺯ ﺍﺳﺳﻬﺎ ﻭﻣﺑﺎﻧﻳﻬﺎ ﻣﻥ ﻗﺑﻝ ﺍﻟﻐﺯﺍﻟ�ﻲ ﻓ�ﻲ ﻛﺗﺎﺑ�ﻪ "ﺗﻬﺎﻓ�ﺕ ﺍﻟﻔﻼﺳ�ﻔﺔ" ﻛﺎﻧ�ﺕ‬
‫ﻫﻧﺎﻙ ﻓﻲ ﺍﻟﻣﺷﺭﻕ ﺍﻻﺳﻼﻣﻲ ﺑﺫﻭﺭ ﺗﻛﻭﻥ ﻣﺩﺭﺳﺔ ﻓﻠﺳﻔﻳﺔ ﺍﺧﺭﻯ ﻭﺿﻊ ﺃﺳﺳ�ﻬﺎ ﺍﻟﺳ�ﻬﺭﻭﺩﻱ ﻓ�ﻲ ﻛﺗﺎﺑ�ﻪ ﺍﻟ�ﺭﺋﻳﺱ " ﺣﻛﻣ�ﺔ‬
‫ﺍﻻﺷﺭﺍﻕ" ‪.‬‬
‫ﻅﻬ��ﻭﺭ ﻫ��ﺫﻩ ﺍﻟﻣﺩﺭﺳ��ﺔ ﺍﺩﻯ ﺍﻟ��ﻰ ﺍﻧﻌﻁﺎﻓ��ﺔ ﺍﺳﺎﺳ��ﻳﺔ ﻓ��ﻲ ﺗ��ﺎﺭﻳﺦ ﺍﻟﻔﻛ��ﺭ ﺍﻻﺳ��ﻼﻣﻲ ﺑﻌ��ﺩ ﺍﻥ ﻛﺎﻧ��ﺕ ﺍﻟﺣﻛﻣ��ﺔ ﺍﻟﻣﺷ��ﺎﺋﻳﺔ‬
‫ﻣﺳﻳﻁﺭﺓ ﻭﻣﻬﻳﻣﻧﺔ ﻋﻠﻰ ﺍﻻﺟﻭﺍء ﺍﻟﻔﻛﺭﻳﺔ ﻟﻘﺭﻭﻥ ﻋﺩﻳﺩﺓ ﺍﺩﻯ ﺑﻬﺎ ﺍﻟﻰ ﺍﻟﺟﻣﻭﺩ ‪.‬‬
‫ﺍﻥ ﻣﻧﻁﻠﻘ��ﺎﺕ ﺍﻟﺣﻛﻣ��ﺔ ﺍﻻﺷ��ﺭﺍﻗﻳﺔ ﻣﺧﺗﻠﻔ��ﺔ ﻋ��ﻥ ﻣﻧﻁﻠﻘ��ﺎﺕ ﺍﻟﺣﻛﻣ��ﺔ ﺍﻟﻣﺷ��ﺎﺋﻳﺔ ﻭﺍﻥ ﻛﺎﻧ��ﺕ ﺍﻻﺷ��ﺭﺍﻗﻳﺔ ﺗ��ﺩﻋﻭ ﺍﻟ��ﻰ‬
‫ﺍﻻﺳﺗﺩﻻﻝ ﺍﻟﻌﻘﻠﻲ ‪.‬ﺍﻥ ﺍﻟﺣﻛﻣﺔ ﺍﻻﺷﺭﺍﻗﻳﺔ ﻻ ﺗﺧ�ﺎﻟﻑ ﺍﻟﻔﻠﺳ�ﻔﺔ ﺍﻟﻣﺷ�ﺎﺋﻳﺔ ﻓ�ﻲ ﺍﻋﻁ�ﺎء ﺍﻟﻌﻘ�ﻝ ﻭﺍﻻﺳ�ﺗﺩﻻﻝ ﺍﻟﺑﺭﺍﻫ�ﺎﻧﻲ ﻣﻭﻗﻌ�ﻪ‬
‫ﺍﻟﺧﺎﺹ ﺑﻪ ‪ ،‬ﻟﻛﻥ ﻻ ﺗﻛﺗﻔ�ﻲ ﺑﺎﻟﻌﻘ�ﻝ ﻭﺣ�ﺩﻩ ﻓ�ﻲ ﺍﺩﺭﺍﻙ ﺣﻘ�ﺎﺋﻕ ﺍﻻﺷ�ﻳﺎء‪ .‬ﻓﺎﻟﻌﻘ�ﻝ ﻭﺍﻟﻛﺷ�ﻑ ﻛ�ﻝ ﻭﺍﺣ�ﺩ ﻣﻧﻬﻣ�ﺎ ﻳﻌ�ﻳﻥ ﺍﻻﺧ�ﺭ‬
‫ﻟﻠﻭﺻ��ﻭﻝ ﺍﻟ��ﻰ ﺍﻟﺣﻘ��ﺎﺋﻕ ﻭﻣﻌﺭﻓﺗﻬ��ﺎ ‪ .‬ﺍﻣ��ﺎ ﺍﺧ��ﺗﻼﻑ ﺍﻟﻣﺩﺭﺳ��ﺔ ﺍﻻﺷ��ﺭﺍﻗﻳﺔ ﻋ��ﻥ ﺍﻟﻌﺭﻓﺎﻧﻳ��ﺔ ﻓ��ﻲ ﻧﻘﻁﺗ��ﻳﻥ ﻋﻠ��ﻰ ﺍﻟ��ﺭﻏﻡ ﻣ��ﻥ‬
‫ﺍﺷﺗﺭﺍﻛﻬﻣﺎ ﻓﻲ ﺍﻟﻣﻛﺎﺷﻔﺔ ﻋﻥ ﻁﺭﻳﻕ ﺻﻘﻝ ﺍﻟﻘﻠﺏ ﻭﺗﺻﻔﻳﺗﻪ ﻭﺗﻬﺫﻳﺏ ﺍﻟﻧﻔﺱ‪:‬‬
‫ﺍﻻﻭﻟﻰ ‪ :‬ﺍﻟﻣﻧﻬﺞ ﺍﻟﻌﺭﻓﺎﻧﻲ ﻳﺭﻓﺽ ﺍﻻﺳﺗﺩﻻﻝ ﺍﻟﻌﻘﻠﻲ ﺭﻓﺿﺎ ﻗﺎﻁﻌ�ﺎ ﻭﺍﻧ�ﻪ ﻻﺟ�ﺩﻭﻯ ﻣﻧ�ﻪ ﻭﻻ ﻁﺎﺋ�ﻝ ﻟﻛ�ﻥ ﺍﻟﻣﺩﺭﺳ�ﺔ‬
‫ﺍﻻﺷﺭﺍﻗﻳﺔ ﺗﻘﺑﻝ ﺑﺎﻻﺳﺗﺩﻻﻝ ﺍﻟﻌﻘﻠﻲ ﺍﻟﻣﺑﻧﻲ ﻋﻠﻰ ﻣﻘﺩﻣﺎﺕ ﺑﺭﻫﺎﻧﻳﺔ ﻳﻘﻳﻧﻳﺔ ﻣﻊ ﺍﻻﺳﺗﻌﺎﻧﺔ ﺑﺎﻟﻛﺷﻑ ﻭﺍﻟﻣﺷﺎﻫﺩﺓ‪ .‬ﻓﺗﻌ�ﺩ ﺍﻟﻔﻠﺳ�ﻔﺔ‬
‫ﺍﻻﺷﺭﺍﻗﻳﺔ ﺍﺳﺗﺩﻻﻟﻳﺔ ﺳﻠﻭﻛﻳﺔ ﺗﺭﻳﺩ ﺍﻻﺗﺻﺎﻝ ﺑﺎﻟﺣﻘﻳﻘﺔ ﻣﺑﺎﺷﺭﺓ ﻻﻣﻥ ﺧﻼﻝ ﺍﻟﻣﻔﺎﻫﻳﻡ ﻭﺍﻟﺻﻭﺭ ﺍﻟﺫﻫﻧﻳﺔ ﻓﻘﻁ‪.‬‬
‫ﺍﻟﺛﺎﻧﻳﺔ‪ :‬ﺍﻥ ﺍﻟﻬﺩﻑ ﺍﻟﺫﻱ ﻳﺑﺗﻐﻳﻪ ﺍﻟﻌﺎﺭﻑ ﻫﻭ ﻣﺷﺎﻫﺩﺓ ﺍﻟﺣﻘﺎﺋﻕ ﻋﻠﻰ ﻣﺎﻫﻲ ﻋﻠﻳﻪ ‪.‬ﻭﻻ ﻳﺭﻯ ﺍﻟﻔﻬﻡ ﻭﺍﻻﺩﺭﺍﻙ ﺍﻟﻌﻠﻣ�ﻲ‬
‫– ﺍﻟﺣﺻﻭﻟﻲ – ﻛﻣﺎﻻ ﻟﻼﻧﺳﺎﻥ ﺑﺧﻼﻑ ﺍﻻﺷﺭﺍﻗﻲ ﺍﻟﺫﻱ ﻳﺭﻳﺩ ﺍﺩﺭﺍﻙ ﺍﻟﺣﻘﻳﻘﺔ ﻭﻓﻬﻣﻬﺎ ‪.‬‬
‫ﻭﻣ��ﻥ ﺍﻻﺻ��ﻭﻝ ﺍﻻﺳﺎﺳ��ﻳﺔ ﺍﻟﺗ��ﻲ ﺍﻋﺗﻣﺗ��ﺩﻫﺎ ﺍﻟﻣﺩﺭﺳ��ﺔ ﺍﻻﺷ��ﺭﺍﻗﻳﺔ ﻓ��ﻲ ﺍﻟﻭﺻ��ﻭﻝ ﺍﻟ��ﻰ ﺭﺅﻳ��ﺔ ﻛﻭﻧﻳ��ﺔ ﻋ��ﻥ ﺍﻟﻭﺟ��ﻭﺩ‬
‫ﻭﻧﻅﺎﻣﻪ ﻫﻭ ﺗﺄﻛﻳﺩﻫﺎ ﻭﺣﺛﻬﺎ ﻋﻠﻰ ﻟﺯﻭﻡ ﺍﻟﺗﻣﺳﻙ ﺑﺎﻟﻛﺗﺎﺏ ﻭﺍﻟﺳﻧﺔ ﻭﻋﺩﻡ ﺗﺣﻁﻳﻣﻬ�ﺎ ﻭﺗﺟﺎﻭﺯﻫ�ﺎ ‪ .‬ﻭﻳﻘ�ﻭﻝ ﺍﻟﺳ�ﻬﺭﻭﺩﻱ " ﻛ�ﻝ‬
‫ﺩﻋ��ﻭﻯ ﻟ��ﻡ ﺗﺷ��ﻬﺩ ﺑﻬ��ﺎ ﺷ��ﻭﺍﻫﺩ ﺍﻟﻛﺗ��ﺎﺏ ﻭﺍﻟﺳ��ﻧﺔ ﻓﻬ��ﻲ ﻣ��ﻥ ﺗﻔ��ﺎﺭﻳﻊ ﺍﻟﻌﺑ��ﺙ ﻭﺗﺷ��ﻌﺏ ﺍﻟﺭﻓ��ﺙ‪"...‬ﻭﻓﻲ ﺍﻟﺧﻼﺻ��ﺔ ﻓ��ﺈﻥ ﻣﺟﻣ��ﻝ‬
‫ﺍﻻﺻﻭﻝ ﻭﺍﻟﻣﺑﺎﻧﻲ ﺍﻻﺳﺎﺳﻳﺔ ﺍﻟﺗﻲ ﺗﻧﻁﻠﻕ ﻣﻧﻬﺎ ﻫﺫﻩ ﺍﻟﻣﺩﺭﺳﺔ ﻫﻲ ‪:‬ﺍﻟﻣﺷﺎﻫﺩﺓ ﻭﺍﻟﻣﻛﺎﺷﻔﺔ‪ ،‬ﻭﺍﻟﻌﻘ�ﻝ ﻭﺍﻻﺳ�ﺗﺩﻻﻝ‪ ،‬ﻭﻅ�ﻭﺍﻫﺭ‬
‫ﺍﻟﻛﺗﺎﺏ ﻭﺍﻟﺳﻧﺔ ‪ .‬ﻭﻫﻲ ﺗﺅﺩﻱ ﺍﻟﻰ ﻣﻌﺭﻓﺔ ﺣﻘﻳﻘﺔ ﺍﻻﺷﻳﺎء ﻋﻠﻰ ﻣﺎﻫﻲ ﻋﻠﻳﻪ ﻭﻓﻬﻣﻬﺎ ]‪.[13‬‬

‫ﺟﺩﻭﻝ )‪(5‬ﻣﻧﻬﺞ ﺍﻟﻣﺩﺭﺳﺔ ﺍﻻﺷﺭﺍﻗﻳﺔ‪.‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺣﻳﺩﺭﻱ\ﺍﻋﺩﺍﺩ ﺍﻟﺑﺎﺣﺛﺎﻥ‬

‫ﻻ ﻳﺟﺏ ﺗﺧﻁﻳﻬﺎ ﻭﺗﺟﺎﻭﺯﻫﺎ‬ ‫ﻣﻌﻁﻳﺎﺕ ﺍﻟﺷﺭﻳﻌﺔ‬
‫ﻻﺑﺩ ﻣﻥ ﻣﻘﺩﻣﺎﺕ ﺑﺭﻫﺎﻧﻳﺔ ﻟﻛﻥ ﻟﻳﺳﺕ ﻭﺣﺩﻫﺎ ﻓﺗﺣﺗﺎﺝ ﺍﻟﻰ ﺍﻟﻣﻛﺎﺷﻔﺔ‬ ‫ﻣﻌﻁﻳﺎﺕ ﺍﻟﻌﻘﻝ‬

‫ﺧﺎﻣﺳﺎ‪ :‬ﻣﺩﺭﺳﺔ ﺍﻟﺣﻛﻣﺔ ﺍﻟﻣﺗﻌﺎﻟﻳﺔ ‪:‬‬

‫ﻭﺿ��ﻊ ﺍﺳﺳ��ﻬﺎ ﺻ��ﺩﺭ ﺍﻟ��ﺩﻳﻥ ﺍﻟﺷ��ﻳﺭﺍﺯﻱ ﺍﻟﻣﻌ��ﺭﻭﻑ ﻓ��ﻲ ﺍﻻﻭﺳ��ﺎﻁ ﺍﻟﻌﻠﻣﻳ��ﺔ ﺑ��ـ "ﺻ��ﺩﺭ ﺍﻟﻣﺗ��ﺄﻟﻬﻳﻥ " ﺍﻟﻣﺗ��ﻭﻓﻲ ﺳ��ﻧﺔ‬
‫‪1050‬ﻫـ ‪ .‬ﻧﻬﺿﺕ ﻫﺫﻩ ﺍﻟﻣﺩﺭﺳﺔ ﻟﻠﻛﺷﻑ ﻋﻥ ﺣﻘﻳﻘﺔ ﺍﻟﻣﻌﺎﺭﻑ ﺍﻟﺗﻲ ﺟﺎء ﺑﻬﺎ ﺍﻻﺳ�ﻼﻡ ﻓ�ﻲ ﺍﻟﺭﺅﻳ�ﺔ ﺍﻟﻛﻭﻧﻳ�ﺔ ﺍﻟﺗ�ﻲ ﺗ�ﺭﺗﺑﻁ‬
‫ﺑ��ـ "ﷲ" ﻭ "ﺍﻻﻧﺳ��ﺎﻥ" ﻭ "ﺍﻟﻌ��ﺎﻟﻡ" ﺑﺷ��ﻛﻝ ﺍﺳ��ﺗﻁﺎﻋﺕ ﻓﻳ��ﻪ ﺍﻟﺗﻭﻓﻳ��ﻕ ﺑ��ﻳﻥ ﺍﻟﻣ��ﺩﺍﺭﺱ ﺍﻻﺭﺑﻌ��ﺔ ﺍﻟﺳ��ﺎﺑﻘﺔ ﻭﺣﺎﻭﻟ��ﺕ ﺍﻥ ﺗﺟﻌ��ﻝ‬
‫ﺍﻻﺑﺣﺎﺙ ﺍﻟﻔﻠﺳﻔﻳﺔ ﻗﺎﺋﻣﺔ ﻋﻠﻰ ﺍﺳﺎﺱ ﺍﻟﺗﻭﻓﻳﻕ ﻣﺎ ﺑﻳﻥ ﺍﻟﻌﻘﻝ ﻭﺍﻟﻛﺷﻑ ﻭﺍﻟﺷﺭﻉ‪.‬‬
‫ﻭﺍﻥ ﻣﻧﻬﺟﻪ ﻟﻡ ﻳﻛﻥ ﻫﻭ ﺍﻻﺳﺗﺩﻻﻝ ﺍﻟﻌﻘﻠﻲ ﺍﻟﻣﺣﺽ ‪ -‬ﻛﻣﺎ ﻓﻲ ﺍﻟﻣﺷﺎﺋﻳﻳﻥ – ﻭﻻ ﺍﻟﻣﺷ�ﺎﻫﺩﺓ ﻭﺍﻟﻣﻛﺎﺷ�ﻔﺔ ﻓﻘ�ﻁ – ﻛﻣ�ﺎ‬
‫ﻓﻲ ﺍﻟﻌﺭﻓﺎﻧﻳﺔ – ﻭﻟ�ﻳﺱ ﻫ�ﻭ ﺍﻻﻧﻁ�ﻼﻕ ﻣ�ﻥ ﻅ�ﻭﺍﻫﺭ ﺍﻟﺷ�ﺭﻳﻌﺔ ﻣﻧﻌ�ﺯﻻ ﻋ�ﻥ ﺍﻟﺑﺭﻫ�ﺎﻥ ﻭﺍﻟﻌﺭﻓ�ﺎﻥ – ﻛﻣ�ﺎ ﻓ�ﻲ ﺍﻟﻣﺗﻛﻠﻣ�ﻳﻥ –‬
‫ﻭﺍﻧﻣﺎ ﺍﻋﺗﻣﺩ ﻣﻧﻬﺟﻪ ﺍﻟﻌﺭﻓﺎﻥ ﻭﺍﻟﺑﺭﻫﺎﻥ ﻭﺍﻟﻘﺭﺁﻥ ﺟﻧﺑﺎ ﺍﻟﻰ ﺟﻧﺏ]‪.[14‬‬

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‫ﺩﻭﺭ ﻧﻅﻡ ﺍﻟﻌﻘﻳﺩﺓ ﺍﻻﺳﻼﻣﻳﺔ ﻓﻲ ﺗﺷ ُﻛﻝ ﺍﻟﻌﻣﺎﺭﺓ‬ ‫ﻣﺟﻠﺔ ﺍﻟﻬﻧﺩﺳﺔ ﻭﺍﻟﺗﻛﻧﻭﻟﻭﺟﻳﺎ‪ ،‬ﺍﻟﻣﺟﻠﺩ‪، 34‬ﺍﻟﺟﺯء )‪ (A‬ﺍﻟﻌﺩﺩ‪2016،10.‬‬

‫ﺟﺩﻭﻝ )‪ (6‬ﻣﻧﻬﺞ ﻣﺩﺭﺳﺔ ﺍﻟﺣﻛﻣﺔ ﺍﻟﻣﺗﻌﺎﻟﻳﺔ‪.‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺣﻳﺩﺭﻱ\ﺍﻋﺩﺍﺩ ﺍﻟﺑﺎﺣﺛﺎﻥ‬

‫ﺍﺳﺎﺱ ﺍﻻﻧﻁﻼﻕ ﺑﺎﻟﻔﻛﺭ‬ ‫ﻣﻌﻁﻳﺎﺕ ﺍﻟﺷﺭﻳﻌﺔ‬
‫ﻻ ﺑﺩ ﻣﻧﻪ ﻟﻔﻬﻡ ﺍﻟﺣﻘﻳﻘﺔ‬ ‫ﻣﻌﻁﻳﺎﺕ ﺍﻟﻌﻘﻝ‬
‫ﻻﺑﺩ ﻣﻧﻬﺎ ﻟﻣﻌﺭﻓﺔ ﺍﻟﺣﻘﻳﻘﺔ‬ ‫ﺍﻟﻣﻛﺎﺷﻔﺔ‬

‫ﺍﻟﺧﻼﺻﺔ‪:‬‬
‫ﻣﻣﺎ ﺳﺑﻕ ﻳﻣﻛﻥ ﺗﻠﺧﻳﺹ ﻣﻧﺎﻫﺞ ﻭﻣﺻﺎﺩﺭ ﺍﻟﻔﻛﺭ ﻓﻲ ﻣﺩﺍﺭﺱ ﺍﻟﻔﻛﺭ ﺍﻻﺳﻼﻣﻲ ﻟﺗﻛﻭﻳﻥ ﻋﻘﺎﺋ�ﺩﻫﻡ ﺣ�ﻭﻝ ﺍﻟﺭﺅﻳ�ﺔ ﺍﻟﻛﻭﻧﻳ�ﺔ‬
‫ﺑﻬﺫﺍ ﺍﻟﺟﺩﻭﻝ ‪:‬‬

‫ﺟﺩﻭﻝ )‪(7‬ﻳﻭﺿﺢ ﻣﻧﺎﻫﺞ ﻭﻣﺻﺎﺩﺭ ﺍﻟﻔﻛﺭ ﻓﻲ ﺍﻟﻣﺩﺍﺭﺱ ﺍﻟﻔﻠﺳﻔﻳﺔ ﺍﻻﺳﻼﻣﻳﺔ \ ﺍﻋﺩﺍﺩ ﺍﻟﺑﺎﺣﺛﺎﻥ‬
‫ﺍﻟﻣﺟﺎﻝ ﺍﻟﺛﺎﻧﻲ )ﺷﺭﺡ‬ ‫ﺍﻟﻣﺟﺎﻝ ﺍﻻﻭﻝ ) ﺍﻟﺗﻭﺻﻝ ﺍﻟﻰ ﺍﻟﻌﻘﻳﺩﺓ (‬
‫ﺍﻟﻌﻘﺎﺋﺩ ﺍﻭ ﺗﻭﺻﻳﻠﻬﺎ(‬
‫ﻧﺗﻳﺟﺔ ﺍﻟﺑﺣﺙ ﻋﻥ‬ ‫ﺍﻟﻣ��ﺩﺭﺍﺱ‬
‫ﺍﻟﻣﻧﻬﺞ‬ ‫ﺍﻟﻣﻧﻬﺞ‬ ‫ﺍﻟﻣﻛﺎﺷﻔﺔ‬ ‫ﺍﻟﺷﺭﻳﻌﺔ‬ ‫ﺍﻟﻣﻧﻬﺞ‬
‫ﺍﻟﺣﻘﻳﻘﺔ )ﺍﻟﻣﻌﺭﻓﺔ(‬ ‫ﺍﻟﻔﻠﺳﻔﻳﺔ‬
‫ﺍﻟﺟﺩﻟﻲ‬ ‫ﺍﻟﻌﻘﻠﻲ‬ ‫ﻭﺍﻟﺷﻬﻭﺩ‬ ‫)ﺍﻟﻛﺗﺎﺏ‬ ‫ﺍﻟﻌﻘﻠﻲ‬
‫ﻭﺍﻟﺳﻧﺔ(‬
‫ﺻﻭﺭﺓ ﺍﻟﺣﻘﻳﻘﺔ‬ ‫‪‬‬ ‫‪‬‬ ‫ﺍﻟﻣﺷﺎﺋﻳﺔ‬
‫ﺻﻭﺭﺓ ﺍﻟﺣﻘﻳﻘﺔ‬ ‫‪‬‬ ‫‪‬‬ ‫‪‬‬ ‫ﺍﻟﻛﻼﻣﻳﺔ‬
‫ﺍﻟﺣﻘﻳﻘﺔ ﻋﻠﻰ ﻣﺎﻫﻲ‬ ‫‪‬‬ ‫‪‬‬ ‫ﺍﻟﻌﺭﻓﺎﻧﻳﺔ‬
‫ﻋﻠﻳﻪ‬
‫ﺍﻟﺣﻘﻳﻘﺔ ﻋﻠﻰ ﻣﺎﻫﻲ‬ ‫‪‬‬ ‫‪‬‬ ‫‪‬‬ ‫‪‬‬ ‫ﺍﻻﺷﺭﺍﻕ‬
‫ﻋﻠﻳﻪ ﻭﻓﻬﻣﻬﺎ‬
‫ﻓﻬ���������ﻡ ﺍﻟﺣﻘﻳﻘ���������ﺔ‬ ‫‪‬‬ ‫‪‬‬ ‫‪‬‬ ‫‪‬‬ ‫ﺍﻟﺣﻛﻣ������ﺔ‬
‫ﻭﻣﻌﺭﻓﺗﻬﺎ ﻋﻠ�ﻰ ﻣ�ﺎ‬ ‫ﺍﻟﻣﺗﻌﺎﻟﻳﺔ‬
‫ﻫﻲ ﻋﻠﻳﻪ‬

‫ﻧﻼﺣﻅ ﺍﻥ ﻣﻧﻁﻠﻘﺎﺕ ﺍﻟﺑﺣﺙ ﻓﻲ ﺍﻟﻣﺩﺍﺭﺱ ﺍﻟﺧﻣﺳﺔ ﻛﺎﻧ�ﺕ ﻣﺧﺗﻠﻔ�ﺔ )ﺍﻟﻣ�ﻧﻬﺞ ﺍﻟﻌﻘﻠ�ﻲ‪ ،‬ﻭﺍﻟﻘ�ﺭﺍﻥ ﻭﺍﻟﺳ�ﻧﺔ‪ ،‬ﻭﺍﻟﻣﻛﺎﺷ�ﻔﺔ (‬
‫ﻭﺍﻥ ﺟﻣﻌﺗﻬﺎ ﺍﻟﺣﻘﻳﻘﺔ ﺍﻟﻭﺍﺣﺩﺓ ﻭﺍﻟﺷﺭﻳﻌﺔ ﺍﻟﻭﺍﺣﺩﺓ ‪.‬ﻭ ﻛﺎﻧﺕ ﺍﻟﺷﺭﻳﻌﺔ ﺍﻻﺳﻼﻣﻳﺔ ﻫﻲ ﺍﻟﺣﺩ ﺍﻟﻔﺎﺻﻝ ﺍﻟﺫﻱ ﻻ ﻳﺟ�ﺏ ﺗﺟ�ﺎﻭﺯﻩ‬
‫ﻓﻲ ﺍﻟﻌﻣﻠﻳﺔ ﺍﻟﻔﻛﺭﻳﺔ ﻟﺗﻠﻙ ﺍﻟﻣﻧﻁﻠﻘﺎﺕ ‪ .‬ﻭﻋﻠﻳﻪ ﻳﺗﺑ�ﻳﻥ ﺍﻥ ﺍﻟﺑﺣ�ﺙ ﻓ�ﻲ ﻋﻣ�ﺎﺭﺓ ﻣﺛﺎﻟﻳ�ﺔ ﺿ�ﻣﻥ ﺍﻟﻌﻣ�ﺎﺭﺓ ﺍﻻﺳ�ﻼﻣﻳﺔ ﻳﻛ�ﻭﻥ ﻓ�ﻲ‬
‫ﺣﻠﻘﺗﻳﻥ ﺍﻻﻭﻟﻰ ﻛﻳﻑ ﺗﻛﻭﻥ ﻋﻠﻳﻪ ﻫﺫﻩ ﺍﻟﻌﻣﺎﺭﺓ ﻭﺍﻟﺛﺎﻧﻳ�ﺔ ﻛﻳ�ﻑ ﻳ�ﺗﻡ ﺗﻁﺑﻳﻘﻬ�ﺎ ﻭﺗﺣﻭﻳﻠﻬ�ﺎ ﺍﻟ�ﻰ ﻭﺍﻗ�ﻊ ﻣ�ﺎﺩﻱ ‪ .‬ﺍﺷ�ﺗﻣﻠﺕ ﺍﻟﺣﻠﻘ�ﺔ‬
‫ﺍﻻﻭﻟﻰ ﻋﻠﻰ ﻧﻅﺎﻡ ﻳﺣﻣﻝ ﻣﺟﻣﻭﻋﺔ ﻣﻥ ﺍﻟﻌﻧﺎﺻﺭ ﺳﺗﻣﺛﻝ ﻣﻧﻁﻠﻘﺎﺕ ﺍﻟﺑﺣﺙ ﻋﻥ ﻋﻣﺎﺭﺓ ﻧﻣﻭﺫﺟﻳﺔ ‪ .‬ﻣﺎ ﻳﺗ�ﻳﺢ ﻟﻠﻣﻌﻣ�ﺎﺭﻱ ﺍﻥ‬
‫ﻳﻧﻁﻠﻕ ﻣﻥ ﻣﺎ ﺍﻧﻁﻠﻕ ﺑﻪ ﺍﻟﻔﻼﺳﻔﺔ ﺍﻟﻌﻘﺎﺋﺩﻳﻥ ﻭﻫﻭ ﺍﻟﻣﻧﻁﻕ ﺍﻭ ﺍﻟﺷﺭﻳﻌﺔ ﺍﻭ ﺍﻟﻣﻛﺎﺷﻔﺔ ﻭﺍﻟﻣﺗﻣﺛﻠ�ﺔ ﺑﻔﺭﺍﺳ�ﺔ ‪ 2‬ﺍﻟﻣﻌﻣ�ﺎﺭﻱ ﺣ�ﻭﻝ‬
‫‪F1‬‬

‫ﻭﺍﻗﻌ�ﻪ؛ﻋﻠﻰ ﺍﻥ ﻻ ﻳﺗﺟ��ﺎﻭﺯ ﺣ��ﺩﻭﺩ ﺍﻟﺷ��ﺭﻳﻌﺔ‪ .‬ﻭﺗﺷ�ﻣﻝ ﺍﻟﺣﻠﻘ��ﺔ ﺍﻟﺛﺎﻧﻳ��ﺔ ﻧﻅ��ﺎﻡ ﻳﺣﻣ��ﻝ ﺍﻟﻣ�ﻧﻬﺞ ﺍﻟﻌﻘﻠ��ﻲ ﻭﻛ��ﻝ ﻭﺳ��ﺎﺋﻝ ﺍﻟﻣﻌﺭﻓ��ﺔ‬
‫ﺍﻟﻌﻘﻠﻳﺔ ﻭﺍﻟﻌﻠﻣﻳﺔ ﻟﺗﺣﻭﻳﻝ ﺗﻠﻙ ﺍﻟﻌﺻ�ﺎﺭﺓ ﺍﻟﻔﻛﺭﻳ�ﺔ ﻟﻌﻣ�ﺎﺭﺓ ﻧﻣﻭﺫﺟﻳ�ﺔ ﺍﻟ�ﻰ ﻭﺍﻗ�ﻊ ﻣﺎﺩﻱ‪،‬ﻭﺍﻳﺿ�ﺎ ﻳﺣ�ﺩ ﻫ�ﺫﻩ ﺍﻟﻌﻣﻠﻳ�ﺔ ﺍﻟﺗﻁﺑﻳﻘﻳ�ﺔ‬
‫ﺣﺩﻭﺩ ﺍﻟﺷﺭﻳﻌﺔ ﺍﻻﺳﻼﻣﻳﺔ ‪ .‬ﻭﻫﻧﺎ ﺗﺗﻅﺎﻓﺭ ﺟﻣﻳﻊ ﺍﻟﻣﻌﺎﺭﻑ ﻭﺍﻻﺧﺗﺻﺎﺻﺎﺕ ﺍﻟﺗﻲ ﻟﻬﺎ ﻳﺩ ﻓ�ﻲ ﺑﻧ�ﺎء ﺍﻟﻌﻣ�ﺎﺭﺓ ﻭﻋﻠ�ﻰ ﺭﺃﺳ�ﻬﺎ‬
‫ﺍﻟﻣﻌﻣﺎﺭﻱ ‪.‬‬

‫ﺍﻟﺩﺭﺍﺳﺎﺕ ﺍﻟﺳﺎﺑﻘﺔ ‪:‬‬

‫‪2‬‬
‫ﺇﻥّ ﺍﻟﻣﻛﺎﺷﻔﺔ ﻣﻥ ﺧﺻﻭﺻﻳﺎﺕ ﺍﻟﺑﺣﺙ ﻓﻲ ﺍﻟﻌﻘﺎﺋﺩ ﻭﻫﻲ ﻋﻠﻡ ﺍﻟﻬﻲ ﻭﻟﻛﻥ ﻟﻛﻝ ﻣﺅﻣﻥ ﺟﺯء ﻳﺳ�ﻳﺭ ﻣ�ﻥ ﺍﻟﻣﻛﺎﺷ�ﻔﺔ ﻓ�ﻲ ﻣﺟ�ﺎﻻﺕ ﺍﻟﺣﻳ�ﺎﺓ ﺍﺳ�ﻣﺎﻩ‬
‫ﺭﺳ�ﻭﻝ ﷲ ﺻ�ﻠﻰ ﷲ ﻋﻠﻳ�ﻪ ﻭﺍﻟ�ﻪ ﺑﺎﻟﻔﺭﺍﺳ�ﺔ ﻛﻣ�ﺎ ﻓ�ﻲ ﺍﻟﺣ�ﺩﻳﺙ " ‪:‬ﺍﺗﻘ�ﻭﺍ ﻓﺭﺍﺳ�ﺔ ﺍﻟﻣ�ﺅﻣﻥ؛ ﻓﺈﻧ�ﻪ ﻳﻧﻅ�ﺭ ﺑﻧ�ﻭﺭ ﷲ"‪ .‬ﻭﻋﻠ�ﻰ ﺍﻟ�ﺮﻏﻢ ﻣ�ﻦ ﺍﻥ ﺍﻟﺪﺭﺍﺳ�ﺎﺕ‬
‫ﺍﻟﻤﻌﻤﺎﺭﻳ��ﺔ ﺣ��ﻮﻝ ﺍﻟﻌﻤﻠﻴ��ﺔ ﺍﻟﺘﺼ��ﻤﻴﻤﻴﺔ ﺗ��ﺬﻛﺮ ﺍﻥ ﺍﻟﺘﻮﺟ��ﻪ ﺍﻟﺤﺪﺳ��ﻲ ‪ Intuitional Approach‬ﻫ�ﻮ ﺍﺣ��ﺪﻯ ﺗﻮﺟﻬ��ﺎﺕ ﺍﻟﺘ��ﻲ ﻳﺘﺒﻌﻬ��ﺎ ﺍﻟﻤﻌﻤ��ﺎﺭﻱ ﻓ��ﻲ‬
‫ﺍﻟﺘﺼﻤﻴﻢ ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺘﻮﺟﻪ ﻳﺸﻴﺮ ﺍﻟﻰ ﺍﻋﺘﻤﺎﺩ ﺍﻟﺤﺪﺱ ﻭﺍﻟﺘﺠﺮﺑﺔ ﺍﻟﺸﺨﺼﻴﺔ ﻓﻲ ﺗﻜ�ﻮﻳﻦ ﺍﻟﻨﺘﺎﺟ�ﺎﺕ ﺍﻟﻤﻌﻤﺎﺭﻳ�ﺔ ﻭﺍﻟﻤﻘﺼ�ﻮﺩ ﻓﻴﻬ�ﺎ ﻫ�ﻲ ﺍﻟﻌﻤﻠﻴ�ﺎﺕ ﺍﻟﺨﺎﺭﺟ�ﺔ‬
‫ﻋﻦ ﺳﻴﻄﺮﺓ ﺍﻟﻮﻋﻲ ﺗﺠﺮﻱ ﻓﻲ ﺫﻫﻦ ﺍﻟﻤﺼﻤﻢ ﻻ ﻳﻤﻜﻦ ﺗﻔﺴﻴﺮﻫﺎ ﻟﺬﻟﻚ ﺍﻁﻠﻖ= =ﻋﻠﻴﻬﺎ ﺑﺎﻟﺼﻨﺪﻭﻕ ﺍﻻﺳﻮﺩ ) ‪ .(Black box‬ﺍﻣﺎ ﺍﻟﻔﺮﺍﺳﺔ ﻓ�ﻲ ﻧﻈ�ﻢ‬
‫ﺍﻟﻌﻘﻴﺪﺓ ﻭﺍﻥ ﺍﺷﺘﻤﻠﺖ ﻋﻠﻰ ﺟﺰء ﻣﻦ ﺍﻟﺤﺪﺱ ﻭﺍﻟﺘﺠﺮﺑﺔ ﺍﻟﺸﺨﺼﻴﺔ ﻓﻲ ﻣﻌﺮﻓﺔ ﻣﺎ ﻳﺪﻭﺭ ﺣﻮﻟﻪ ﺍﻭ ﻓﻲ ﺍﺟﺮﺍء ﻋﻤﻞ ﻣﻌﻴﻦ ﺍﻻ ﺍﻧﻬﺎ ﺍﻛﺒﺮ ﻣﻦ ﺫﻟ�ﻚ ﻻﻧﻬ�ﺎ‬
‫ﺗﺘﻀﻤﻦ ﻣﻌﺮﻓﺔ ﺍﻟﺤﻘﻴﻘﺔ ﻻ ﺻﻮﺭﺗﻬﺎ ﻣﻦ ﺧﻼﻝ ﻋﻠﻢ ﺍﻟﻬﻲ ﻳﺜﺒﺖ ﻓﻲ ﺍﻟﻨﻔﺲ ﺑﻴﻘﻴﻦ ﺳﻮﺍء ﻛﺎﻧﺖ ﺗﻠﻚ ﺍﻟﺤﻘﻴﻘﺔ ﻣﺘﻌﻠﻘﺔ ﺑﻤﺎ ﻳ�ﺮﺍﻩ ﺍﻭ ﻳﺴ�ﻤﻌﻪ ﺍﻭ ﺑﻤ�ﺎ ﻳﻔﻜ�ﺮ‬
‫ﻓﻴﻪ ﺑﻘﻠﺒﻪ ﻟﻠﻘﻴﺎﻡ ﺑﻪ ‪.‬‬

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‫ﺩﻭﺭ ﻧﻅﻡ ﺍﻟﻌﻘﻳﺩﺓ ﺍﻻﺳﻼﻣﻳﺔ ﻓﻲ ﺗﺷ ُﻛﻝ ﺍﻟﻌﻣﺎﺭﺓ‬ ‫ﻣﺟﻠﺔ ﺍﻟﻬﻧﺩﺳﺔ ﻭﺍﻟﺗﻛﻧﻭﻟﻭﺟﻳﺎ‪ ،‬ﺍﻟﻣﺟﻠﺩ‪، 34‬ﺍﻟﺟﺯء )‪ (A‬ﺍﻟﻌﺩﺩ‪2016،10.‬‬

‫ﺗﻭﺿﺢ ﻫﺫﻩ ﺍﻟﻔﻘﺭﺓ ﺗﺻﻭﺭﺍﺕ ﺣﻭﻝ ﺗﺷﻛﻝ ﺍﻟﻌﻣﺎﺭﺓ ﺍﻻﺳﻼﻣﻳﺔ ؛ ﻟﻐﺭﺽ ﺑﻧﺎء ﻧﻅ�ﺎﻡ ﺟ�ﺎﻣﻊ ﻟﻬ�ﺫﺍ ﺍﻟﺗﺻ�ﻭﺭﺍﺕ ﻣُﺗ�ﺄﺛﺭ ﺑ�ﻧﻅﻡ‬
‫ﺍﻟﻌﻘﻳﺩﺓ ﺍﻻﺳﻼﻣﻳﺔ ‪.‬‬
‫‪ -1‬ﻁﺭﻭﺣﺎﺕ ﺍﺑﺭﺍﻫﻳﻡ ‪ :‬ﺍﻟﻣﻧﻅﻭﺭ ﺍﻻﺳﻼﻣﻲ ﻟﻠﻧﻅﺭﻳﺔ ﺍﻟﻣﻌﻣﺎﺭﻳﺔ ‪:1986.‬‬
‫ﺃﺷ��ﺎﺭﺕ ﻫ��ﺫﻩ ﺍﻟﺩﺭﺍﺳ��ﺔ ﺍﻟ��ﻰ ﺍﻟﺛﺎﺑ��ﺕ ﻭﺍﻟﻣﺗﻐﻳ��ﺭ ﻓ��ﻲ ﺍﻟﻌﻣ��ﺎﺭﺓ ﺍﻻﺳ��ﻼﻣﻳﺔ ﻭﻣﻭﻗ��ﻊ ﺍﻻﻧﺳ��ﺎﻥ ﻣ��ﻥ ﺗﻠ��ﻙ ﺍﻟﻌﻣ��ﺎﺭﺓ‪ .‬ﺩﻋ��ﻰ‬
‫ﺍﻟﺩﻛﺗﻭﺭ ﻋﺑﺩ ﺍﻟﺑﺎﻗﻲ ﺍﺑﺭﺍﻫﻳﻡ ﺍﻟﻰ ﺗﺣﺭﻳﺭ ﺍﻟﻌﻣﺎﺭﺓ ﺍﻻﺳﻼﻣﻳﺔ ﻣﻥ ﺍﻟﻘﻳﻭﺩ ﺍﻟﺷﻛﻠﻳﺔ ﻭﺍﻥ ﻣﺎﻫﻳﺗﻬﺎ ﻫﻲ ﻗﺎﻋ�ﺩﺓ ﻓﻛﺭﻳ�ﺔ ﻻ ﺗﺗﻐﻳ�ﺭ‬
‫ﻣﻊ ﺍﻟﺯﻣﺎﻥ ﻭﺍﻟﻣﻛﺎﻥ‪ .‬ﺗﻛﻠﻡ ﻓﻲ ﻫﺫﺍ ﺍﻟﺟﺎﻧﺏ ﺣﻭﻝ ﻭﺟﻭﺩ "ﻣﺿﻣﻭﻥ" ﺛﺎﺑﺕ ‪ ،‬ﻭ"ﺷﻛﻝ " ﻣﺗﻐﻳ�ﺭ ﻓ�ﻲ ﺍﻟﻌﻣ�ﺎﺭﺓ ﺍﻻﺳ�ﻼﻣﻳﺔ ‪.‬‬
‫ﻭﺍﻥ ﺍﻟﻧﻅﺭﻳﺔ ﺍﻟﻣﻌﻣﺎﺭﻳﺔ ﺍﻻﺳﻼﻣﻳﺔ ﻳﻛﻭﻥ ﻣﺻﺩﺭﻫﺎ ﺍﻟﻘﺭﺍﻥ ﻭﺍﻟﺳﻧﺔ ﻭﻫﻣﺎ ﻣﻧﻬﺞ ﻟﻛﻝ ﺍﻟﻣﺳﻠﻣﻳﻥ ‪ ،‬ﻭﺑﺫﻟﻙ ﺳﺗﻛﻭﻥ ﺷﻣﻭﻟﻳﺔ‬
‫ﺗﺗﺳﻡ ﺑﻣﺿﺎﻣﻳﻥ ﻭﻣﻔﺎﻫﻳﻡ ﺍﺟﺗﻣﺎﻋﻳﺔ ﺛﺎﺑﺗﺔ ُﺗﻧﺗﺞ ﻋﻣﺎﺭﺓ ﺫﺍﺕ ﺧﺻﺎﺋﺹ ﻣﺧﺗﻠﻔﺔ ﺗﺑﻌﺎ ﻟﻠﺑﻳﺋﺔ ﻭﺍﻟﻘﻳﻡ ﺍﻟﺗﺭﺍﺛﻳﺔ ‪.‬‬
‫ﻭﺍﻋﺗﺑ��ﺭ ﺍﻥ ﻣﺣ��ﻭﺭ ﺍﻟﻧﻅﺭﻳ��ﺔ ﺍﻟﻣﻌﻣﺎﺭﻳ��ﺔ ﺍﻻﺳ��ﻼﻣﻳﺔ ﻭﺍﻟﻧﺗ��ﺎﺝ ﺍﻟﻣﻌﻣ��ﺎﺭﻱ ﺍﻻﺳ��ﻼﻣﻲ ﻫ��ﻭ ﺍﻻﻧﺳ��ﺎﻥ ‪ ،‬ﻣﻌﺗﺑ��ﺭﺍ ﺛﻼﺛﻳ��ﺔ‬
‫ﻓﺗﺭﻭﻓﻳ�ﻭﺱ ) ﺍﻟﻣﻧﻔﻌ��ﺔ – ﺍﻟﻣﺗﺎﻧ��ﺔ – ﺍﻟﺟﻣ�ﺎﻝ( ﻫ��ﻲ ﻧﺎﺗﺟ��ﺔ ﻣ��ﻥ ﺍﺭﺗﺑﺎﻁ�ﺎﺕ ﺍﻟﻌﻣ��ﺎﺭﺓ ﺑﺎﻻﻧﺳ��ﺎﻥ‪ .‬ﻓﺎﻟﻣﻧﻔﻌ�ﺔ ﻓ��ﻲ ﺍﻟﻌﻣ��ﺎﺭﺓ ﻫ��ﻲ‬
‫ﻣﻘﺩﺍﺭ ﻣﺎ ﺗﺳ�ﺩﻩ ﻣ�ﻥ ﺍﺣﺗﻳﺎﺟ�ﺎﺕ ﺍﻧﺳ�ﺎﻧﻳﺔ ‪ ،‬ﻭﺍﻟﻣﺗﺎﻧ�ﺔ ﺗﻌﺗﻣ�ﺩ ﻋﻠ�ﻰ ﻗ�ﺩﺭﺓ ﺍﻻﻧﺳ�ﺎﻥ ﻋﻠ�ﻰ ﺍﻟﺻ�ﻧﻊ ﻭﺍﻟﻌﻣ�ﻝ‪ ،‬ﻭﺍﻟﺟﻣ�ﺎﻝ ﻣ�ﺭﺗﺑﻁ‬
‫ﺑﺎﻟﻣﻔﺎﻫﻳﻡ ﺍﻟﺩﻳﻧﻳﺔ ﺍﻻﻧﺳﺎﻧﻳﺔ ]‪.[15‬‬
‫ﻧﻼﺣﻅ ﻭﺭﻭﺩ ﻟﺑﻌﺽ ﻋﻧﺎﺻﺭ ﺍﻟﻧﻅﺎﻡ ﻓﻲ ﺍﻟﻌﻘﻳﺩﺓ ‪ ،‬ﻭﻫ�ﻲ ﻣﺻ�ﺩﺭ ﺍﻟﺗﻧﻅﻳ�ﺭ ﺍﻟﻣﺛﻣﺛ�ﻝ ﺑ�ﺎﻟﻘﺭﺃﻥ ﻭﺍﻟﺳ�ﻧﺔ ﻭﺍﻥ ﺍﻟﺷ�ﻛﻝ‬
‫ﺍﻟﻣﺗﻐﻳﺭ ﻣﻘﺎﺑﻝ ﺍﻟﻣﺿﻣﻭﻥ ﺍﻟﺛﺎﺑﺕ ﺩﻟﻳﻝ ﻭﺟﻭﺩ ﻣﻧﻁﻠﻘﺎﺕ ﻣﺧﺗﻠﻔﺔ ﻣﻘﺎﺑﻝ ﺣﺩﻭﺩ ﻟﻠﻧﻅﺎﻡ ‪ .‬ﻭﺍﻥ ﺍﻻﻧﺳﺎﻥ ﻟﻪ ﻣﻭﻗ�ﻊ ﻓ�ﻲ ﻧﻅ�ﺎﻡ‬
‫ﺍﻟﻌﻣﺎﺭﺓ ﺣﻳﺙ ﻳﻣﺛﻝ ﺍﻟﺭﺍﺑﻁ ﺍﻟﻣﺣﻭﺭﻱ ﺑﻳﻥ ﻣﻛﻭﻧﺎﺕ ﺍﻟﻧﻅﺎﻡ‬

‫‪ -2‬ﻁﺭﻭﺣﺎﺕ ﺍﻟﻌﻛﺎﻡ ‪ :‬ﺍﻟﺧﻁﺎﺏ ﺍﻟﻣﻌﻣﺎﺭﻱ ﺍﻟﻐﺭﺑﻲ ﻭﺍﻟﺧﻁﺎﺏ ﺍﻟﻣﻌﻣﺎﺭﻱ ﺍﻟﻌﺭﺑﻲ ﺍﻻﺳﻼﻣﻲ ‪:2002‬‬
‫ﺑﻳﻧﺕ ﻫﺫﻩ ﺍﻟﺩﺭﺍﺳﺔ ﻣﺟﻣﻭﻋﺔ ﻣﻥ ﺍﻟﻣﻔﺎﻫﻳﻡ ﺍﻟﻔﻛﺭﻳﺔ ﻣﻧﻬﺎ ﺍﻟﻣﺭﺟ�ﻊ ﺍﻟﻔﻛ�ﺭﻱ ﻟﻠﻌﻣ�ﺎﺭﺓ ﻭﺁﻟﻳ�ﺔ ﺍﻟﺑﻧ�ﺎء ﺍﻟﻔﻛ�ﺭﻱ ﻭﺻ�ﻳﻐﺗﻪ‬
‫ﻭﻛﺫﻟﻙ ﺍﺩﻭﺍﺕ ﺍﻟﺗﻌﺑﻳ�ﺭ ﻋ�ﻥ ﻫ�ﺫﺍ ﺍﻟﻔﻛ�ﺭ ‪ .‬ﺣﻳ�ﺙ ﺍﺟ�ﺭﻯ ﺍﻟ�ﺩﻛﺗﻭﺭ ﺃﻛ�ﺭﻡ ﺍﻟﻌﻛ�ﺎﻡ ﺩﺭﺍﺳ�ﺔ ﻣﻘﺎﺭﻧ�ﺔ ﺑ�ﻳﻥ ﺍﻟﺧﻁ�ﺎﺏ ﺍﻟﻣﻌﻣ�ﺎﺭﻱ‬
‫ﺍﻟﻐﺭﺑ��ﻲ ﻭﺍﻟﺧﻁ��ﺎﺏ ﺍﻟﻌﺭﺑ��ﻲ ﺍﻻﺳ��ﻼﻣﻲ‪ ،‬ﻣﻌﺗﻣ��ﺩﺍ ﺃﻥ ﺍﻟﺧﻁ��ﺎﺏ ﺍﻟﻣﻌﻣ��ﺎﺭﻱ " ﻫ��ﻭ ﻓﺿ��ﺎء ﻣﻔ��ﺎﻫﻳﻣﻲ ﻓﻛ��ﺭﻱ ﺫﻭ ﺧﺻ��ﺎﺋﺹ‬
‫ﺟﻭﻫﺭﻳﺔ ﻗﺎﺋﻡ ﻋﻠﻰ ﺍﺳﺱ ﻣﻌﺭﻓﻳﺔ ﻭﺍﺑﻌﺎﺩ ﺩﻳﻧﻳﺔ ﻭﺍﺟﺗﻣﺎﻋﻳﺔ ﻭﺗﺎﺭﻳﺧﻳﺔ ﻣﻣﻳﺯﺓ"‪.‬‬
‫ﻭﺍﻥ ﻫﺫﺍ ﺍﻟﺗﺑﺎﻳﻥ ﻧﺎﺷﺊ ﻣﻥ ﺍﺧﺗﻼﻑ ﻣﺭﺟﻌﻳﺔ ﺍﻟﺧﻁﺎﺏ ﺍﻟﻣﻌﻣﺎﺭﻱ ﻟﻛﻝ ﻣﻥ ﺍﻟﺛﻘﺎﻓﺗﻳﻥ ‪ ،‬ﺣﻳﺙ ﻛ�ﺎﻥ ﻣﺭﺟ�ﻊ ﺍﻟﺧﻁ�ﺎﺏ‬
‫ﺍﻟﻣﻌﻣﺎﺭﻱ ﺍﻟﻐﺭﺑﻲ ﻫﻭ ﺍﻟﻔﻠﺳﻔﺔ ﺍﻟﻔﺭﺩﻳﺔ ﺍﻟﺩﺍﻋﻳﺔ ﺍﻟ�ﻰ ﺍﺳ�ﺗﻘﻼﻟﻳﺔ ﺍﻟﻌﻣ�ﺎﺭﺓ ‪ .‬ﻭﻛﺎﻧ�ﺕ ﻣﺭﺟﻌﻳ�ﺔ ﺍﻟﺧﻁ�ﺎﺏ ﺍﻟﻣﻌﻣ�ﺎﺭﻱ ﺍﻟﻌﺭﺑ�ﻲ‬
‫ﺍﻻﺳﻼﻣﻲ ﻫﻲ ﺍﻟﻔﻛﺭ ﺍﻟﺩﻳﻧﻲ ﻭﺍﻟﻣﺭﺟﻌﻳﺔ ﺍﻟﻌﻘﺎﺋﺩﻳﺔ ﻭﺍﻟﺗﺷﺭﻳﻌﻳﺔ ‪.‬‬
‫ﻛﻣﺎ ﺍﺷﺎﺭ ﺍﻟﻌﻛﺎﻡ ﺍﻟﻰ ﺍﻥ ﺁﻟﻳﺔ ﺍﻟﺑﻧﺎء ﺍﻟﻔﻛ�ﺭﻱ ﻓ�ﻲ ﺍﻟﺧﻁ�ﺎﺏ ﺍﻟﻌﺭﺑ�ﻲ ﺍﻻﺳ�ﻼﻣﻲ ؛ ﻫ�ﻭ ﺍﺳ�ﺗﻧﺑﺎﻁ ﺍﻟﻘ�ﻳﻡ ﺍﻟﺗﺭﺍﺛﻳ�ﺔ ﺍﻟﺗ�ﻲ‬
‫ﺗﻣﺛﻝ ﺧﻼﺻ�ﺔ ﺗﺟ�ﺎﺭﺏ ﺳ�ﺎﺑﻘﺔ ﻭﺃﻋ�ﺭﺍﻑ ﻣﺗﻭﺍﺭﺛ�ﺔ‪ ،‬ﻭﺍﺳ�ﺗﻧﺑﺎﻁ ﺭﻭﺡ ﺍﻟﻘ�ﺎﻧﻭﻥ ﺍﻟﺗ�ﻲ ﺗﻣﺛ�ﻝ ﺍﻻﻳﻣ�ﺎﻥ ﺑ�ﺎﻟﻘﺭﺍﻥ ﻭﺍﻟﺳ�ﻧﺔ ﻭﻓﻛ�ﺭ‬
‫ﺍﻻﺋﻣﺔ ﻭﺍﻟﻣﺟﺗﻬﺩﻳﻥ ﻓﻲ ﺗﺣﺩﻳﺩ ﺍﻟﻣﺿﻣﻭﻥ‪ ،‬ﺑﺷ�ﻛﻝ ﻳﻬ�ﺩﻑ ﺍﻟ�ﻰ ﺍﻧﺗ�ﺯﺍﻉ ﻣﺑ�ﺎﺩﺉ ﻭﺍﺿ�ﺣﺔ ﻟﺑﻧ�ﺎء ﻭﺗﻭﺟﻳ�ﻪ ﺍﻟﻔﻛ�ﺭ ﺍﻟﻣﻌﻣ�ﺎﺭﻱ‬
‫ﺑﺄﺭﺳﺎء ﻗﻭﺍﻋﺩ ﻟﻌﻣﺎﺭﺓ ﻣﺣﻠﻳﺔ ‪ .‬ﻓﻐﺎﻟﺑﺎ ﻣﺎ ﻳﺗﺧﺫ ﺍﻟﺧﻁﺎﺏ ﺻ�ﻳﻐﺔ ﺍﻻﻟﺗ�ﺯﺍﻡ ﺑ�ﺎﻟﻭﻋﻅ ﻭﺍﻟﺗﻬ�ﺫﻳﺏ ﻓ�ﻲ ﺗﻔﺳ�ﻳﺭﻩ ﻟﻬ�ﺩﻑ ﺍﻟﻌﻣ�ﺎﺭﺓ‬
‫ﻭﺟﻭﻫﺭﻫ��ﺎ ﻣ��ﻥ ﻣﻧﻅ��ﻭﺭ ﺍﺳ��ﻼﻣﻲ ؛ ﻭﻫ��ﻭ ﺍﻟﻌﻣ��ﻝ ﻋﻠ��ﻰ ﺍﺻ��ﻼﺡ ﺍﻟﺑﻳﺋ��ﺔ ﺍﻟﻌﻣﺭﺍﻧﻳ��ﺔ ﻛﻭﻧﻬ��ﺎ ﺟ��ﺯء ﻻ ﻳﺗﺟ��ﺯء ﻣ��ﻥ ﺍﻟﻣﺷ��ﺭﻭﻉ‬
‫ﺍﻟﺣﺿﺎﺭﻱ ﺍﻟﻌﺭﺑﻲ ﺍﻻﺳﻼﻣﻲ‪ .‬ﻛﻣﺎ ﺍﻥ ﺍﺩﻭﺍﺓ ﺍﻟﺗﻌﺑﻳﺭ ﺗﻣﺛﻠﺕ ﺑﺎﻟﻣﻔﺎﻫﻳﻡ ﺍﻟﻔﻛﺭﻳﺔ )‪ (conceptual thought‬ﻭﺍﻟﺗﻲ ﺗﺟﻌ�ﻝ‬
‫ﺍﻟﻣﺷﺎﻫﺩ ﻣﻧﺗﺳﺑﺎ ً ﻟﻠﺣﺩﺙ ﻣﺗﻭﺍﺋﻡ ﻣﻊ ﺳﺗﺭﺍﺗﻳﺟﻳﺔ ﺍﻟﻭﺣ�ﺩﺓ ‪،‬ﻋﻠ�ﻰ ﻋﻛ�ﺱ ﺍﻟﺧﻁ�ﺎﺏ ﺍﻟﻐﺭﺑ�ﻲ ﺍﻟ�ﺫﻱ ﻳﺳ�ﺗﺧﺩﻡ ﺍﻟﺻ�ﻭﺭ ﺍﻟﻣﺳ�ﻧﺩﺓ‬
‫)‪.(concrete images‬‬
‫ﺗﻧ�ﻭﻉ ﺍﻟﺧﻁ��ﺎﺏ ﺍﻟﻣﻌﻣ��ﺎﺭﻱ ﺍﻟﻌﺭﺑ��ﻲ ﺍﻻﺳ�ﻼﻣﻲ ﺑ��ﻳﻥ ﺗﻭﺟ��ﻪ ﺗ��ﺄﻣﻠﻲ ﻭﺗﻭﺟ��ﻪ ﺍﻧﺟ�ﺎﺯﻱ ؛ ﺣﻳ��ﺙ ﻳﻣﺛ��ﻝ ﺍﻟﺧﻁ��ﺎﺏ ﺍﻟﺗ��ﺄﻣﻠﻲ‬
‫ﺧﻁﺎﺑﺎ ﻧﻘﺩﻳﺎ ﺗﺣﻠﻳﻠﻳﺎ ﻟﻠﺗﻌﺎﺑﻳﺭ ﺍﻟﻔﻠﺳﻔﻳﺔ ﻭﺍﻟﻣﻔﺎﻫﻳﻣﻳﺔ ﺍﻟﺗﻲ ﻳﻣﻛ�ﻥ ﺍﺳ�ﺗﻐﻼﻟﻬﺎ ﻓ�ﻲ ﺑﻧ�ﺎء ﻓﻛ�ﺭ ﻣﻌﻣ�ﺎﺭﻱ ﻋﺭﺑ�ﻲ ﺍﺳ�ﻼﻣﻲ ﻳﺭﻛ�ﺯ‬
‫ﻋﻠﻰ ﺍﻟﺩﻻﻟﺔ ﺍﻟﺭﻭﺣﻳﺔ ﻭﺍﻟﻣﻌﻧﻭﻳﺔ ﻭﻣﺣﺩﻭﺩﻳﺔ ﺍﻟﺗﺻﻭﺭ ﺍﻟﻣ�ﺎﺩﻱ ‪.‬ﺍﻣ�ﺎ ﺍﻟﻧ�ﻭﻉ ﺍﻟﺛ�ﺎﻧﻲ ﺍﻻﻧﺟ�ﺎﺯﻱ ﻳﺭﻛ�ﺯ ﻋﻠ�ﻰ ﺗﺣﺩﻳ�ﺩ ﺍﻻﻟﻳ�ﺎﺕ‬
‫ﺍﻟﻣﻭﻟﺩﺓ ﻟﻠﺑﻳﺋﺔ ﺍﻟﻌﻣﺭﺍﻧﻳﺔ ﻭﻳﺳﻌﻰ ﺍﻟﻰ ﺗﺣﻠﻳﻝ ﺍﻟﻭﺍﻗﻊ ﻣﺳﻠﻣﺎ ﺑﻘﺻﻭﺭ ﺍﻟﻌﻘ�ﻝ ﺍﻻﻧﺳ�ﺎﻧﻲ ﻓ�ﻲ ﺍﻻﺣﺎﻁ�ﺔ ﺑﻛ�ﻝ ﺗﻌﻘﻳ�ﺩﺍﺕ ﺍﻟﻭﺟ�ﻭﺩ‬
‫ﺍﻟﺑﻳﺋﻲ ‪.3‬‬
‫‪F2‬‬

‫ﻭﺍﻥ ﻭﺟﻬ��ﺔ ﻧﻅ��ﺭ ﺍﻟﺧﻁ��ﺎﺏ ﺍﻟﻌﺭﺑ��ﻲ ﺍﻻﺳ��ﻼﻣﻲ ﻧﺣ��ﻭ ﺍﻟﺟﻣ��ﺎﻝ ﻳﺗﺣ��ﺩﺩ ﺑﺣ��ﺩﻭﺩ ﺍﻟﻣﻧﻔﻌ��ﺔ ﻭﺍﻻﺳ��ﺗﻌﻣﺎﻝ ‪ .‬ﻭﺍﻟﺟﻣ��ﺎﻝ ﻫ��ﻭ‬
‫ﺍﺣﺳﺎﺱ ﺗﺄﻣﻠﻲ ﺑﺎﻟﻛﻭﻥ ﻣﺅﻛﺩﺍ ﺍﻟﻔﻠﺳﻔﺔ ﺍﻻﺳﻼﻣﻳﺔ ﺍﻟﻣﺗﻣﺛﻠﺔ ﺑﺳﺭﻣﺩﻳﺔ ﷲ ﻭﻓﻧﺎء ﺍﻟﻛﺎﺋﻧﺎﺕ]‪.[16‬‬
‫ﻧﻼﺣ�ﻅ ﻫﻧ�ﺎ ﻅﻬﻭﺭﻋﻧﺎﺻ�ﺭ ﺍﻟﻧﻅ��ﺎﻡ ﺑﺷ�ﻛﻝ ﻣﺿ�ﺎﻣﻳﻥ ﻓﻛﺭﻳ��ﺔ ‪ ،‬ﻓﻘ�ﺩ ﺑ�ﻳﻥ ﺍﻥ ﺍﻟﻣﺭﺟﻌﻳ�ﺔ ﻓ��ﻲ ﺍﻟﻌﻣ�ﺎﺭﺓ ﺍﻻﺳ�ﻼﻣﻳﺔ ﻫ��ﻲ‬
‫ﺍﻟﻘﺭﺃﻥ ﻭﺍﻟﺳﻧﺔ ﻭﻓﻛﺭ ﺍﻻﺋﻣﺔ ﻭﺍﻟﻣﺟﺗﻣﻬﺩﻳﻥ ﻛﻘﺎﻧﻭﻥ ﻳﻣﺛﻝ ﺍﻟﺣﺩﻭﺩ ﻭﻓﻲ ﺍﻟﻭﻗﺕ ﻧﻔﺳﻪ ﻳﻣﺛﻝ ﻣﻧﻁﻠﻕ ﻳﻣﻛﻥ ﺍﻻﺳﺗﻧﺑﺎﻁ ﻣﻧﻪ‬
‫ﺑﺎﻻﻅﺎﻓ��ﺔ ﺍﻟ��ﻰ ﻣﻧﻁﻠ��ﻕ ﺍﻟﻘ��ﻳﻡ ﺍﻟﺗﺭﺍﺛﻳ��ﺔ ‪ .‬ﻛﻣ��ﺎ ﻧﻼﺣ��ﻅ ﺗﻌ��ﺩﺩ ﺍﻟﻣﻧﻁﻠﻘ��ﺎﺕ ﺍﺩﻯ ﺍﻟ��ﻰ ﺗﻌ��ﺩﺩ ﺍﻟﻧﺗ��ﺎﺋﺞ ﻓﺑﻌﺿ��ﻬﺎ ﺗ��ﺄﻣﻠﻲ ﻭﺍﻻﺧ��ﺭ‬
‫ﺍﻧﺟﺎﺯﻱ ‪ .‬ﻛﻣﺎ ﺍﻥ ﺍﻟﻌﻧﺻﺭ ﺍﻟﺭﺍﺑﻁ ﺑﻳﻥ ﺍﻟﻣﻧﻁﻠﻘﺎﺕ ﻭﺍﺩﻭﺍﺕ ﺍﻟﺗﻌﺑﻳﺭ )ﺍﻟﻣﻔﺎﻫﻳﻡ ﺍﻟﻔﻛﺭﻳﺔ( ﺗﺟﺳﺩﺕ ﺑﻁﺑﻳﻌ�ﺔ ﺍﻻﻟﻳ�ﺔ ﺍﻟﻣﺗﺑﻌ�ﺔ‬
‫ﻓﻲ ﺍﻟﺑﻧﺎء ﺍﻟﻔﻛﺭﻱ ﻭﻫﻲ ﻋﻣﻠﻳﺔ ﺍﻻﺳﺗﻧﺑﺎﻁ‪.‬‬

‫‪3‬‬
‫ﻳﻤﻜﻦ ﻣﺮﺍﺟﻌﺔ ﺍﻟﻤﺼﺪﺭ ﻟﻐﺮﺽ ﺍﻟﺘﺰﻭﺩ ﺑﺎﻟﻤﻘﺎﺭﻧﺔ ﻣﻊ ﺍﻟﺨﻄﺎﺏ ﺍﻟﻐﺮﺑﻲ‬
‫‪428‬‬
‫ﺩﻭﺭ ﻧﻅﻡ ﺍﻟﻌﻘﻳﺩﺓ ﺍﻻﺳﻼﻣﻳﺔ ﻓﻲ ﺗﺷ ُﻛﻝ ﺍﻟﻌﻣﺎﺭﺓ‬ ‫ﻣﺟﻠﺔ ﺍﻟﻬﻧﺩﺳﺔ ﻭﺍﻟﺗﻛﻧﻭﻟﻭﺟﻳﺎ‪ ،‬ﺍﻟﻣﺟﻠﺩ‪، 34‬ﺍﻟﺟﺯء )‪ (A‬ﺍﻟﻌﺩﺩ‪2016،10.‬‬

‫‪ -3‬ﻁﺭﻭﺣﺎﺕ ﺍﻟﻣﻌﻣﻭﺭﻱ ‪:‬ﺍﻟﻭﻅﻳﻔﺔ ﺍﻻﺧﻼﻗﻳﺔ ﻓﻲ ﺍﻟﻌﻣﺎﺭﺓ ‪2008‬‬

‫ﺍﻭﺿﺣﺕ ﻫﺫﻩ ﺍﻟﺩﺭﺍﺳﺔ ﺍﻫﻣﻳﺔ ﺍﻟﻭﻅﻳﻔﺔ ﺍﻻﺧﻼﻗﻳﺔ ﻓﻲ ﺍﻟﻌﻣﺎﺭﺓ ﻭﻛﻳﻔﻳﺔ ﺗﺟﺳﻳﺩﻫﺎ ﻣﻥ ﺧﻼﻝ ﺍﻟﻔﻌﻝ ﺍﻻﺧﻼﻗﻲ ‪ .‬ﺣﻳ�ﺙ‬
‫ﺍﺷﺎﺭ ﺍﻟﺩﻛﺗﻭﺭ ﺍﻟﻣﻌﻣﻭﺭﻱ ﺍﻟﻰ ﺩﺭﻭ ﺍﻟﻔﻌﻝ ﺍﻻﺧﻼﻗﻲ ﻓ�ﻲ ﺗﻛﺎﻣ�ﻝ ﺍﻟﻭﺟ�ﻭﺩ ﺍﻻﻧﺳ�ﺎﻧﻲ ‪ ،‬ﻭﻳﺷ�ﺗﺭﻁ ﻓ�ﻲ ﺍﻥ ﻳﻛ�ﻭﻥ ﻫ�ﺫﺍ ﺍﻟﻔﻌ�ﻝ‬
‫ﺍﺧﺗﻳﺎﺭﻳﺎ ﺑﻛﺎﻣ�ﻝ ﻭﻋ�ﻲ ﺍﻻﻧﺳ�ﺎﻥ ﻭﺣﺭﻳﺗ�ﻪ ﻭﻏﻳ�ﺭ ﻣﺿ�ﻁﺭ ﺍﻟ�ﻰ ﺫﻟ�ﻙ ﻟﻛ�ﻲ ﻳﻁﻠ�ﻕ ﻋﻠﻳ�ﻪ ﻓﻌ�ﻼ ﺍﺧﻼﻗﻳ�ﺎ ‪ ،‬ﻭﺃﻥ ﻳﻛ�ﻭﻥ ﺍﻟﻔﻌ�ﻝ‬
‫ﻣﻁﺎﺑﻘﺎ ً ﻟﻠﻭﻅﻳﻔﺔ ﻭﺍﻟﻭﺍﺟﺏ ‪ ،‬ﻭﻳﻌﺗﺑﺭ ﺍﻟﻔﻌﻝ ﺍﻻﺧﻼﻗﻲ ﺗﺎﺭﺓ ﻋﻠ�ﺔ ﻏﺎﺋﻳ�ﺔ ﻋﻧ�ﺩﻣﺎ ﻳﻛ�ﻭﻥ ﺍﻟ�ﺩﺍﻓﻊ ﻫ�ﻭ ﺍﻟﺣ�ﺱ ﺍﻻﺧﻼﻗ�ﻲ ﻭﺗ�ﺎﺭﺓ‬
‫ﺍﺧﺭﻯ ﻳﻌﺗﺑﺭﻩ ﻋﻠﺔ ﻓﺎﻋﻠﺔ ﻋﻧﺩﻣﺎ ﻳﻛﻭﻥ ﺍﻟﻬﺩﻑ ﻣﻥ ﺍﻟﻔﻌﻝ ﻫﻭ ﺍﻻﺧﺭ ﻻ ﺍﻟﻔﺎﻋﻝ ﻧﻔﺳﻪ ‪ .‬ﻭﺍﺭﺗﺑﻁ ﺍﻟﻔﻌ�ﻝ ﺍﻻﺧﻼﻗ�ﻲ ﻛﻭﻅﻳﻔ�ﺔ‬
‫ﺃﺧﻼﻗﻳﺔ ﻓﻲ ﺍﻟﻌﻣﺎﺭﺓ‪.‬‬
‫ﺍﻟﻭﻅﻳﻔﺔ ﺍﻷﺧﻼﻗﻳﺔ )‪" (Ethical Function‬ﻫﻲ ﺃﻥ ﻳ�ﺅﺩﻱ ﺃﻱ ﻋﻧﺻ�ﺭ ﺿ�ﻣﻥ ﻣﺣﻳﻁ�ﻪ ﺍﻟﻐ�ﺭﺽ ﺍﻟ�ﺫﻱ ﺃﻭﺟ�ﺩ ﻣ�ﻥ‬
‫ﺃﺟﻠﻪ ﻣﻥ ﺩﻭﻥ ﺇﻓﺭﺍﻁ ﺃﻭ ﺗﻔﺭﻳﻁ ﻭﻣﻘﺩﺍﺭ ﺍﻻﺿﺎﻓﺔ ﺍﻟﻘﻳﻣﻳﺔ ﺍﻟﺗﻲ ﻳﺑﺛﻬﺎ ﺑﺎﺗﺟ�ﺎﻩ ﻫ�ﺫﺍ ﺍﻟﻣﺣ�ﻳﻁ "‪ .‬ﻭﺗﻛﻣ�ﻥ ﺍﻟﻭﻅﻳﻔ�ﺔ ﺍﻷﺧﻼﻗﻳ�ﺔ‬
‫ﻟﻠﻌﻣ��ﺎﺭﺓ ﻣ��ﻥ ﺧ��ﻼﻝ ﺗﺄﺳ��ﻳﺱ ﺭﻭﺡ ﺍﻟﻣﺟﺗﻣ��ﻊ ﻟﻳﺳ��ﻛﻥ ﻭﻳﻘ��ﻳﻡ‪ ،‬ﻭﻫ��ﻲ ﺍﺳ��ﺗﻳﻌﺎﺏ ﻛ��ﻝ ﺍﻟﻣﺳ��ﺗﺟﺩﺍﺕ ﻭﺍﻟﻣﺳ��ﺗﺣﺩﺛﺎﺕ ﺍﻟﻔﻛﺭﻳ��ﺔ‬
‫ﻭﺍﻹﺟﺗﻣﺎﻋﻳﺔ ﻭﺍﻟﺛﻘﺎﻓﻳﺔ ﻭﺍﻟﻌﻘﺎﺋﺩﻳﺔ ﻭﺗﺟﺳﻳﺩﻫﺎ ﻓﻲ ﺑﻧﻰ ﻓﻳﺯﻳﺎﻭﻳﺔ ﻣ�ﻥ ﺧ�ﻼﻝ ﺍﻟﻔﻌ�ﻝ ﺍﻷﺧﻼﻗ�ﻲ"‪ ،‬ﺗﺑ�ﺭﺯ ﺍﻫﻣﻳﺗﻬ�ﺎ ﻓ�ﻲ ﺗﻘﻭﻳ�ﺔ‬
‫ﺍﻟﺣ�ﻭﺍﺭ ﻭﺍﻟﺗﻭﺍﺻ�ﻝ ﺍﻻﺧﻼﻗ��ﻲ ﻟﺗﺣﻘﻳ�ﻕ ﺍﻟ�ﺭﻭﺡ ﺍﻟﻣﺟﺗﻣﻌﻳ��ﺔ ﻣ�ﻥ ﺧ�ﻼﻝ ﺳ��ﺩ ﺍﻻﺣﺗﻳﺎﺟ�ﺎﺕ ﺍﻻﺳﺎﺳ�ﻳﺔ ﻟﻼﻧﺳ��ﺎﻥ ﻣ�ﻥ ﺍﻟﺷ��ﻌﻭﺭ‬
‫ﺑﺎﻟﺳ��ﻛﻧﻰ ﻭﺍﻻﺳ��ﺗﻘﺭﺍﺭ ﻭﺍﻟﺧﺻﻭﺻ��ﻳﺔ ﻭﺍﻟﻬﻭﻳ��ﺔ ﺍﻟ��ﻰ ﺍﻟﻣﻌ��ﺎﻧﻲ ﺍﻟﻣﺭﺗﺑﻁ��ﺔ ﺑﺎﻟﺣﺎﺟ��ﺎﺕ ﺍﻟﻧﻔﺳ��ﻳﺔ ﻭﺍﻟﻣﻛ��ﺎﻥ ‪ ،‬ﻭﺍﻟﺗﺭﻛﻳ��ﺯ ﻋﻠ��ﻰ‬
‫ﺍﻟﻘﺻ�ﺩﻳﺔ ﻓ��ﻲ ﺍﻟﻧﺗﺎﺟ��ﺎﺕ ﺍﻟﻣﻌﻣﺎﺭﻳ�ﺔ ﻣ��ﻥ ﺣﻳ��ﺙ ﺍﻟﻧﻳ��ﺔ ﻭﺍﻟﻬ�ﺩﻑ ﻣ��ﻥ ﺍﻧﺷ��ﺎءﻫﺎ ﻭﺩﻭﺭﻫ��ﺎ ﺿ�ﻣﻥ ﺍﻟﻣﺣ��ﻳﻁ ﻭﺍﻟﺳ��ﻳﺎﻕ ‪،‬ﻭﺗﻭﺟﻳ��ﻪ‬
‫ﺍﻟﺧﻁﺎﺏ ﺍﻟﻣﻌﻣﺎﺭﻱ؛ ﻛﺄﻟﻳﺔ ﺗﻭﺍﺻ�ﻝ ﺗﺳ�ﺗﺧﺩﻡ ﺍﺳ�ﻠﻭﺏ ﺍﻟﺗﻌﺎﻣ�ﻝ ﻣ�ﻊ ﺍﻟﻌﻧﺎﺻ�ﺭ ﺍﻟﻣﻌﻣﺎﺭﻳ�ﺔ ﻛﻘ�ﻳﻡ ﺍﺧﻼﻗﻳ�ﺔ ﻣ�ﻥ ﺣﻳ�ﺙ ﺍﻟﻬﻳﺋ�ﺔ‬
‫ﺍﻟﺧﺎﺭﺟﻳﺔ ﻭﺍﻟﺗﻔﺎﺻﻳﻝ ﺍﻟﺩﺍﺧﻠﻳﺔ ﺍﻟﻭﻅﻳﻔﺔ ﺍﻻﺩﺍﺋﻳﺔ ﻟﻣﻭﺍﺩ ﺍﻟﺑﻧﺎء ]‪.[17‬‬
‫ﻧﻼﺣ��ﻅ ﺃﻥﱠ ﻫ��ﺫﻩ ﺍﻟﺩﺭﺍﺳ��ﺔ ﻧﻬﺎﻳ��ﺔ ﺍﻟﺟﺎﻧ��ﺏ ﺍﻟﺗﻧﻅﻳ��ﺭﻱ ﻭﺷ��ﺭﻭﻉ ﺍﻟﺟﺎﻧ��ﺏ ﺍﻟﺗﻁﺑﻳﻘ��ﻲ ﻣ��ﻥ ﺍﻟﻧﻅ��ﺎﻡ ﻓﻬ��ﻲ ﺗﻣﺛ��ﻝ ﺍﻟﻣﻧﻁﻘ��ﺔ‬
‫ﺍﻟﻔﺎﺻﻠﺔ ﻭﺍﻟﺭﺍﺑﻁﺔ ﺑﻳﻥ ﺍﻟﺣﻠﻘﺗﻳﻥ ﺍﻟﺗﻧﻅﺭﻳﺔ ﻭﺍﻟﺗﻁﺑﻳﻘﺔ ‪ .‬ﺍﻧﺗﻬﻰ ﺍﻟﺟﺎﻧ�ﺏ ﺍﻟﺗﻧﻅﻳ�ﺭﻱ ﻣ�ﻥ ﺍﻟﻧﻅ�ﺎﻡ ﺑﺗﻭﺿ�ﻳﺢ ﺍﻟﻐ�ﺭﺽ ﺍﻟ�ﺫﻱ‬
‫ﺍﻭﺟﺩﺕ ﻣﻧﻪ ﺍﻟﻌﻣﺎﺭﺓ ﻭﻫﻲ ﻭﻅﻳﻔﺗﻬﺎ ﺍﻻﺧﻼﻗﻳﺔ ‪ ،‬ﻭﺗﻣﺛﻠﺕ ﻓﻲ‪ :‬ﺳﺩ ﺍﻻﺣﺗﻳﺎﺟﺎﺕ ﺍﻻﻧﺳ�ﺎﻧﻳﺔ‪ ،‬ﻭﻗﺻ�ﺩﻳﺔ ﺍﻟﻧﺗ�ﺎﺝ ‪ ،‬ﻭﺗﻭﺟﻳ�ﻪ‬
‫ﺍﻟﺧﻁﺎﺏ ﺍﻟﻣﻌﻣﺎﺭﻱ ‪ ،‬ﻭﺍﺳﻠﻭﺏ ﺍﻟﺗﻌﺎﻣﻝ ﻣﻊ ﺍﻟﻌﻧﺎﺻﺭ ﺍﻟﻣﻌﻣﺎﺭﻳﺔ ‪ ،‬ﻭﺍﺩﺍﺋﻳﺔ ﻣﻭﺍﺩ ﺍﻟﺑﻧﺎء‪ .‬ﻭﺗﻌﺗﺑﺭ ﺑﺩﺍﻳ�ﺔ ﺷ�ﺭﻭﻉ ﺍﻟﺗﻁﺑﻳ�ﻕ‬
‫ﻓﻲ ﺍﻟﻧﻅﺎﻡ ﻣﻥ ﺧﻼﻝ ﺍﻟﻔﻌﻝ ﺍﻻﺧﻼﻗﻲ ﺍﻟﺫﻱ ﺳﻳﺟﺳﺩﻫﺎ ﻓﻳﺯﻳﺎﻭﻳﺎ ﻓﻲ ﺍﻟﻧﺗﺎﺟﺎﺕ ‪.‬‬

‫‪ -4‬ﻁﺭﻭﺣﺎﺕ ﺍﻟﻣﺷﺎﺭﻱ ‪ :‬ﻋﻣﺎﺭﺓ ﻣﻛﺎﺭﻡ ﺍﻻﺧﻼﻕ ‪.2009‬‬

‫ﺍﺷﺎﺭﺕ ﻫﺫﻩ ﺍﻟﺩﺭﺍﺳﺔ ﺍﻟﻲ ﺍﺭﺗﺑ�ﺎﻁ ﺍﻟﻌﻣ�ﺎﺭﺓ ﺑ�ﺎﻻﺧﻼﻕ ﻛﻘ�ﻳﻡ ﻣﺟﺗﻣﻌﻳ�ﺔ ﻭﻫ�ﻲ ﺍﻟﺟ�ﺯء ﺍﻟﺛﺎﺑ�ﺕ ﻓ�ﻲ ﺍﻟﻌﻣ�ﺎﺭﺓ ‪ .‬ﻓﻘ�ﺩ ﺑﻳ�ﻳّﻥ‬
‫ﺍﻟ��ﺩﻛﺗﻭﺭ ﺍﻟﻣﺷ��ﺎﺭﻱ ﺍﻥ ﺍﻟﻌﻣ��ﺎﺭﺓ ﻭﺍﻟﻔ��ﻥ ﺍﻻﺳ��ﻼﻣﻲ ﻣﺑﻧ��ﻲ ﻋﻠ��ﻰ ﻓﻛ��ﺭﺓ ﻻ ﻋﻠ��ﻰ ﺍﻟﻣﻧ��ﺗﺞ ﻧﻔﺳ��ﻪ ﻭﻫ��ﺫﻩ ﺍﻟﻔﻛ��ﺭﺓ ﺗﻣﺛ��ﻝ ﻣﻛ��ﺎﺭﻡ‬
‫ﺍﻻﺧﻼﻕ ﺍﻟﺗﻲ ﺍﺷﺎﺭ ﺍﻟﻳﻬﺎ ﺍﻟﺭﺳﻭﻝ ﺍﻻﻛﺭﻡ ﺻﻠﻰ ﷲ ﻋﻠﻳﻪ ﻭﺍﻟﻪ "ﺍﻧﻣﺎ ﺑﻌﺛﺕ ﻷﺗﻣﻡ ﻣﻛﺎﺭﻡ ﺍﻻﺧﻼﻕ"‪ .‬ﻓﺎﻻﺧﻼﻕ ﻫﻲ ﺟ�ﺯء‬
‫ﻣﻌﻧﻭﻱ ﻳﺗﺷﻛﻝ ﺑﺑﻁء ﻭﻫﺩﻭء ﻭﻳﺗﻐﻠﻐﻝ ﻓﻲ ﺍﻟﺟﺯء ﺍﻟﻣﺎﺩﻱ ﻭﻳﻁﺑﻌﻪ ﺑﻁﺎﺑﻌﻪ‪ .‬ﻭﺍﻧﺗﻘﺩ ﻣﺎ ﻳﺩﻋﻭ ﺍﻟﻳﻪ ﺍﻟ�ﺑﻌﺽ ﻣ�ﻥ ﺍﻟﻌ�ﻭﺩﺓ ﺍﻟ�ﻰ‬
‫ﺍﻻﺷ�ﻛﺎﻝ ﺍﻟﻣﻌﻣﺎﺭﻳ��ﺔ ﺍﻟﻣﺟ�ﺭﺩﺓ ﻛﺎﻟﻔﻧ��ﺎء ﺍﻟﻭﺳ�ﻁﻲ ﻻﻧﻬ��ﺎ ﻧﺗ��ﺎﺋﺞ ﻭﻟ�ﻳﺱ ﻏﺎﻳ��ﺎﺕ ‪ .‬ﻓﻣﺗ�ﻰ ﻣ��ﺎ ﺗﻐﻳ�ﺭﺕ ﺍﻟﻣﻌﻁﻳ��ﺎﺕ ﺍﻟﻌﻣﺭﺍﻧﻳ��ﺔ ؛‬
‫ﺗﻐﻳﺭﺕ ﺍﻟﻧﺗﺎﺋﺞ )ﺍﻻﺷﻛﺎﻝ ( ﻭﺗﺑﻘﻰ ﺍﻟﻐﺎﻳﺔ ﺛﺎﺑﺗﺔ )ﺍﻻﺧﻼﻕ(‪.‬‬
‫ﻭﻳﺷﻳﺭ ﺍﻟﻰ ﺃﻥّ ﻣﺷﻛﻠﺔ ﻋﻣﺎﺭﺗﻧ�ﺎ ﺍﻟﻣﻌﺎﺻ�ﺭﺓ ﻫ�ﻲ ﺍﻻﻧﺣﺭﺍﻓ�ﺎﺕ ﺍﻻﺧﻼﻗﻳ�ﺔ ﺍﻟﺗ�ﻲ ﻻ ﺗﺑﻧ�ﻰ ﻋﻠ�ﻰ ﺍﻟﻘ�ﻳﻡ ﺍﻟﻣﺟﺗﻣﻌﻳ�ﺔ ﻭﺍﻧﻣ�ﺎ‬
‫ﺑُﻧﻳﺕ ﻋﻠﻰ ﻗﻳﻡ ﻓﺭﺩﻳﺔ ﺗﺗﺳﻡ ﺑﺎﻻﻧﺎﻧﻳﺔ ﻭﻋﺩﻡ ﺍﻻﻛﺗﺭﺍﺙ ﺑ�ﺎﻻﺧﺭ ‪ .‬ﻭﻳﻭﺿ�ﺢ ﺃﻥ ﻟﺑﻧ�ﺎء ﻋﻣ�ﺎﺭﺓ ﺍﺳ�ﻼﻣﻳﺔ ﻋﻠﻳﻬ�ﺎ ﺗﻠ�ﻡ ﺑﺟﻭﺍﻧ�ﺏ‬
‫ﺛﻼﺛﺔ ﻭﻫﻲ ﺍﻟﻭﺻﺎﻳﺎ ﺍﻟﻌﻣﺭﺍﻧﻳﺔ ﺍﻟﻣﺑﺎﺷﺭﺓ ﻛ�ﺂﺩﺍﺏ ﺍﻟﻁﺭﻳ�ﻕ ﻭﻏﻳﺭﻫ�ﺎ ﺍﻟﺗ�ﻲ ﺗﻛ�ﻭﻥ ﺍﻟﺧﻁ�ﻭﻁ ﺍﻟﻌﺎﻣ�ﺔ ‪ ،‬ﻭﺍﻟﺟﺎﻧ�ﺏ ﺍﻟﺛ�ﺎﻧﻲ ﻫ�ﻭ‬
‫ﺍﻻﺧﺫ ﺑﻧﻅﺭ ﺍﻻﻋﺗﺑﺎﺭ ﺗﻁﻭﺭ ﻣﺅﺳﺳﺎﺕ ﺍﻟﺩﻭﻟﺔ ﻭﺍﺳﺗﺣﺩﺍﺙ ﻭﻅﺎﺋﻑ ﺟﺩﻳﺩﺓ ‪.‬ﻭﺍﻟﺟﺎﻧﺏ ﺍﻟﺛﺎﻟﺙ ﻭﺍﻷﺧﻳﺭ ﻫﻭ "ﻋﻣﺎﺭﺓ ﻣﻛ�ﺎﺭﻡ‬
‫ﺍﻷﺧ��ﻼﻕ" ﺍﻟﺗ��ﻲ ﺗﺻ��ﻧﻊ ﺍﻟﻣﻌ��ﺎﻧﻲ ﺍﻟﺭﻣﺯﻳ��ﺔ ﺍﻟﻘﻳﻣﻳ��ﺔ ﺍﻟﻌﻣﻳﻘ��ﺔ ﻓﻬ��ﻲ ﻋﻣ��ﺎﺭﺓ ﻣﺭﺗﺑﻁ��ﺔ ﺑﺄﺳ��ﻠﻭﺏ ﺍﻻﺳ��ﺗﺧﺩﺍﻡ ﺍﻟ��ﺫﻱ ﻳﻌﺑ��ﺭ ﻋ��ﻥ‬
‫ﺍﻟﺣﺿﻭﺭ ﺍﻹﻧﺳﺎﻧﻲ ﻻ ﺑﺎﻟﻣﻧﺗﺞ ﺍﻟﻣﺎﺩﻱ ﺍﻟﺫﻱ ﻳﻣﻛﻥ ﺃﻥ ﻳﺳﺗﻌﻣﻠﻪ ﺍﻟﻧﺎﺱ ﺑﻣﺧﺗﻠﻑ ﻣﺭﺟﻌﻳﺎﺗﻬﻡ ﺍﻷﺧﻼﻗﻳﺔ ]‪.[18‬‬
‫ﺗﺷﻳﺭ ﻫﺫﻩ ﺍﻟﺩﺭﺍﺳﺔ ﺍﻟﻰ ﺍﻻﺧﻼﻕ ﻛﻌﻧﺻﺭ ﻣﻬﻡ ﻓﻲ ﺍﻟﻧﻅﺎﻡ ﺍﻟﻌﻘﺎﺋﺩﻱ ﺍﻟﻣﺅﺛﺭ ﻓﻲ ﺗﺷﻛﻝ ﺍﻟﻌﻣﺎﺭﺓ ‪ .‬ﻭﻳﻘﻊ ﻫﺫﺍ ﺍﻟﻌﻧﺻﺭ‬
‫ﺿﻣﻥ ﻣﻔﺭﺩﺓ ﺍﻟﻣﻧﻁﻠﻘﺎﺕ ؛ ﻛﻭﻧﻬﺎ ‪-‬ﺍﻱ ﺍﻻﺧﻼﻕ‪ -‬ﻗﻳﻣﺎ ً ﺗﺣﺩﻫﺎ ﻭﺗﻌﺭﻓﻬﺎ ﺍﻟﺷﺭﻳﻌﺔ ﺍﻻﺳﻼﻣﻳﺔ ‪.‬‬

‫‪ -5‬ﻁﺭﻭﺣﺎﺕ ﺍﻻﺳﺩﻱ ‪ :‬ﺍﻟﺟﻭﺍﻧﺏ ﺍﻟﺭﻭﺣﻳﺔ ﺍﻟﺛﺎﺑﺗﺔ ﻓﻲ ﻋﻣﺎﺭﺓ ﺍﻟﻔﻛﺭ ﺍﻻﺳﻼﻣﻲ ‪2014.‬‬

‫ﺍﺷ�ﺎﺭﺕ ﻫ��ﺫﻩ ﺍﻟﺩﺭﺍﺳ�ﺔ ﺍﻟ��ﻰ ﻣﺟﻣﻭﻋ�ﺔ ﺟﻭﺍﻧ��ﺏ ﺗ��ﺭﺑﻁ ﺍﻟﺛﻭﺍﺑ�ﺕ ﺍﻟﻔﻛﺭﻳ��ﺔ ﻟﻠﻌﻣ�ﺎﺭﺓ ﺍﻻﺳ��ﻼﻣﻳﺔ ﺑﺎﻟﻧﺗ�ﺎﺝ‪ ،‬ﺣﻳ��ﺙ ﺗﻁﺭﻗ��ﺕ‬
‫ﺳﻣﺭﺍﻻﺳﺩﻱ ﺍﻟﻰ ﺍﻥ ﻫﻧﺎﻙ ﺛﻼﺙ ﺗﺻﻭﺭﺍﺕ ﺗﻣﺛﻝ ﺍﻟﺗﺟﺳﻳﺩ ﺍﻟﻣﺎﺩﻱ ﻟﻠﺛﻭﺍﺑﺕ ﺍﻟﺭﻭﺣﻳﺔ ﻓﻲ ﻋﻣﺎﺭﺓ ﺍﻟﻔﻛﺭ ﺍﻻﺳﻼﻣﻲ ‪ .‬ﺗﻣﺛ�ﻝ‬
‫ﺍﻟﺗﺻﻭﺭ ﺍﻻﻭﻝ ﺑﻣﺭﺍﻋﺎﺓ ﺍﻟﺟﺎﻧﺏ ﺍﻟﺑﻳﺋﻲ ﻣﻥ ﺣﻳﺙ ﺍﻻﻫﺗﻣﺎﻡ ﺑﺎﻻﻧﺳﺎﻥ ﻭﺗﻭﻓﻳﺭ ﺍﻟﺭﺍﺣﺔ ﺍﻟﺑﻳﺋﻳﺔ ﻭﻛ�ﺫﻟﻙ ﺗ�ﺩﻋﻭ ﺍﻟ�ﻰ ﺍﻻﻧ�ﺩﻣﺎﺝ‬
‫ﻣﻊ ﺍﻟﻣﺣﻳﻁ ﺍﻟﺑﻳﺋﻲ ‪ .‬ﻭ َﺗﻣﺛﻝ ﺍﻟﺛﺻﻭﺭ ﺍﻟﺛﺎﻧﻲ ﺑﺎﻟﺟﺎﻧﺏ ﺍﻻﺟﺗﻣﺎﻋﻲ ﺍﻟﻣﻌﺑﺭ ﻋ�ﻥ ﺍﺣﺗ�ﺭﺍﻡ ﺍﻟﻣﻘﻳ�ﺎﺱ ﺍﻻﻧﺳ�ﺎﻧﻲ ﻭﻣﺭﺍﻋ�ﺎﺓ ﺍﻟﻘ�ﻳﻡ‬
‫ﺍﻻﺟﺗﻣﺎﻋﻳﺔ ﻛﺎﻟﺧﺻﻭﺻﻳﺔ ﻭﺍﻟﺗﻭﺍﺻﻝ ﻣﻊ ﺍﻟﻣﻛﺎﻥ ﻭﻏﻳﺭﻫﺎ‪...‬‬
‫ﻭﺍﻣﺎ ﺍﻟﺗﺻﻭﺭ ﺍﻟﺛﺎﻟﺙ ﻋﺑﺭ ﻋﻥ ﺍﻟﻣﻔﺎﻫﻳﻡ ﺍﻟﺭﻭﺣﻳﺔ ﺍﻟﻣﺗﻌﻠﻘﺔ ﺑﺎﻟﺗﻛﻭﻳﻥ ﻛﻧﺗﺎﺝ ﻣﺎﺩﻱ ﻛﺑﺳﺎﻁﺔ ﺍﻟﺧﺎﺭﺝ ﻭﺍﻏﻧﺎء ﺍﻟ�ﺩﺍﺧﻝ ‪،‬‬
‫ﻭﺍﻟﺗﺟﺎﻧﺱ‪ ،‬ﻭﺍﻻﻳﻘﺎﻋﻳﺔ ‪ ،‬ﻭﺍﻟﺗﺟﺭﻳﺩ‪.[19] .....‬‬
‫ﻧﻼﺣ��ﻅ ﻓ��ﻲ ﻫ��ﺫﻩ ﺍﻟﺩﺭﺍﺳ�ﺔ ﺍﻥ ﺗﺷ��ﻛﻝ ﺍﻟﻧﺗ��ﺎﺝ ﺍﻟﻧﻬ��ﺎﺋﻲ ﺑﺟﻭﺍﻧﺑ��ﻪ ﺍﻟﺛﻼﺛ��ﺔ )ﺍﻟﺑﻳﺋ��ﻲ ﻭﺍﻻﺟﺗﻣ��ﺎﻋﻲ ﻭﺍﻟﻣﻔ��ﺎﻫﻳﻣﻲ(ﻫﻭ ﺻ��ﻭﺭﺓ‬
‫ﻣﺎﺩﻳﺔ ﻟﻠﺻﻭﺭﺓ ﺍﻟﻣﻔﺎﻫﻳﻣﻳﺔ ﺍﻟﻣﻭﺟﻭﺩﺓ ﻓﻲ ﻣﻧﻁﻘﺔ ﺍﻻﻗﺭﺍﺭ ﺍﻟﻔﺎﺻﻠﺔ ﺑﻳﻥ ﺍﻟﺗﻧﻅﻳﺭ ﻭﺍﻟﺗﻁﺑﻳﻕ ‪ .‬ﻓﻬ�ﻭ ﺣﺻ�ﻳﻠﺔ ﺗﺷ�ﻛﻝ ﻧﻅ�ﺎﻡ‬
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‫ﺩﻭﺭ ﻧﻅﻡ ﺍﻟﻌﻘﻳﺩﺓ ﺍﻻﺳﻼﻣﻳﺔ ﻓﻲ ﺗﺷ ُﻛﻝ ﺍﻟﻌﻣﺎﺭﺓ‬ ‫ﻣﺟﻠﺔ ﺍﻟﻬﻧﺩﺳﺔ ﻭﺍﻟﺗﻛﻧﻭﻟﻭﺟﻳﺎ‪ ،‬ﺍﻟﻣﺟﻠﺩ‪، 34‬ﺍﻟﺟﺯء )‪ (A‬ﺍﻟﻌﺩﺩ‪2016،10.‬‬

‫ﻋﻘﺎﺋﺩﻱ ﻣﻥ ﻣﻧﻁﻠﻘﺎﺕ ﻓﻛﺭﻳﺔ ﺍﺳﻼﻣﻳﺔ ﻭﺣﺩﻭﺩ ﺛﺎﺑﺗﺔ ﻟﻠﺷﺭﻳﻌﺔ ﺍﻻﺳﻼﻣﻳﺔ ﻭﻋﺻ�ﺎﺭﺓ ﻣﻔﺎﻫﻳﻣﻳ�ﺔ ﺛﻣﺛ�ﻝ ﺍﻟﻣﻧﻁﻘ�ﺔ ﺍﻟﻔﺎﺻ�ﻠﺔ‬
‫ﺑﻳﻥ ﺍﻟﺗﻧﻅﻳﺭ ﻭﺍﻟﺗﻁﺑﻳﻕ ‪.‬‬

‫ﻧﻘﺩ ﺍﻟﺩﺭﺍﺳﺎﺕ ﻭﺑﻧﺎء ﺍﻟﻧﻣﻭﺫﺝ ﺍﻟﻔﻛﺭﻱ‬

‫ﺍﻥ ﺍﻟﻌﻘﻳﺩﺓ ﻛﻧﻅﺎﻡ ﻫ�ﻲ ﻣﺟﻣﻭﻋ�ﺔ ﺍﻻﻓﻛ�ﺎﺭ ﺍﻟﻣﺗﺭﺍﺑﻁ�ﺔ‪ ،‬ﻭﺍﻟﻌﻣ�ﺎﺭﺓ ﺫﺍﺕ ﺍﻟﻌﻘﻳ�ﺩﺓ ﺗﻛ�ﻭﻥ ﺫﺍﺕ ﻋﻼﻗ�ﺔ ﺗ�ﺭﺍﺑﻁ ﺑ�ﻳﻥ ﺍﻟﻔﻛ�ﺭ‬
‫ﻭﺍﻟﻧﺗﺎﺝ ﻭﻣﺣﺩﻭﺩﺓ ﺑﺣﺩﻭﺩﻫﺎ‪ .‬ﻭﺍﻥ ﻫﺫﺍ ﺍﻟﺗﺭﺍﺑﻁ ﻳﻛﻭﻥ ﻓﻲ ﻣﺭﺍﺣﻝ ﻣﺗﺳﻠﺳﻠﺔ ﺍﻧﺗﻅﺎﻣﻳ�ﺔ ﻣ�ﻥ ﻣﺭﺣﻠ�ﺔ ﺍﻟﺗﺻ�ﺩﻳﻕ ﺍﻟ�ﻰ ﺍﻻﻗ�ﺭﺍﺭ‬
‫ﺍﻟﻰ ﺍﻻﺩﺍء ﺍﻟﻰ ﻅﻬ�ﻭﺭ ﺍﻟﻧﺗ�ﺎﺝ ﻛﻌﻣ�ﻝ ﺻ�ﺎﻟﺢ‪ .‬ﻭﺍﻥ ﻫ�ﺫﻩ ﺍﻟﺳﻠﺳ�ﻠﺔ ﺍﻟﺗﺷ� ُﻛﻠﻳﺔ ﻷﻧﺗ�ﺎﺝ ﻋﻣ�ﻝ ﺻ�ﺎﻟﺢ ﻭﻣﻧ�ﻪ ﺍﻟﻧﺗ�ﺎﺝ ﺍﻟﻣﻌﻣ�ﺎﺭﻱ‬
‫ﻅﻬﺭﺕ ﺑﺻﻳﻐﺔ ﻧﻅﺎﻡ ﻳﺗﻛﻭﻥ ﻣﻥ ﺣﻠﻘﺗﻳﻥ ﻋﻧﺩ ﺍﺳﺗﻘﺭﺍء ﻭﺗﺣﻠﻳﻝ ﺍﻟﻣﺩﺍﺭﺱ ﺍﻟﻔﻠﺳﻔﻳﺔ ﺍﻻﺳﻼﻣﻳﺔ ﺍﻟﺧﻣﺳﺔ ‪.‬‬
‫ﻣﺛﻝ ﺍﻟﻧﻅﺎﻡ ﻓﻲ ﺍﻟﺣﻠﻘﺔ ﺍﻻﻭﻟﻰ ﺍﻟﻣﺟﺎﻝ ﺍﻟﺗﻧﻅﻳﺭﻱ‪ ،‬ﻭﻫﻭ ﻳﺗﻛﻭﻥ ﻣ�ﻥ ﻣﺟﻣﻭﻋ�ﺔ ﺍﻟﻣﻧﻁﻠﻘ�ﺎﺕ ﻭﺍﻟﺣ�ﺩﻭﺩ‬ ‫‪ -‬ﺍﻟﺣﻠﻘﺔ ﺍﻻﻭﻟﻰ ‪ّ :‬‬
‫ﻭﺍﻟﻳﺎﺕ ﺍﻟﺗﻔﻛﻳﺭ ﺍﻟﺑﺭﻫﺎﻧﻳﺔ ﻟﻠﻭﺻﻭﻝ ﺍﻟﻰ ﺍﻟﺣﻘﻳﻘﺔ ﻭﻓﻬﻣﻬﺎ‪ ،‬ﻭﻫﻲ ﻣﺭﺣﻠﺔ ﺍﻻﻗﺭﺍﺭ ﺍﻟﺭﺍﺑﻁﺔ ﺑﻳﻥ ﺍﻟﺣﻠﻘﺗﻳﻥ‪ .‬ﻭﻗ�ﺩ ﺍﺷ�ﺎﺭﺕ‬
‫ﺍﻟﺩﺭﺍﺳﺎﺕ ﺍﻟﻣﻌﻣﺎﺭﻳﺔ ﺍﻟﺳﺎﺑﻘﺔ ﺍﻟﻰ ﻭﺟﻭﺏ ﺗﺭﺍﺑﻁ ﺑﻳﻥ ﺍﻟﻧﺗﺎﺝ ﺍﻟﻣﻌﻣ�ﺎﺭﻱ ﺍﻻﺳ�ﻼﻣﻲ ﻭﺑ�ﻳﻥ ﻣﺭﺟﻌﻳﺗ�ﻪ ﺍﻟﺩﻳﻧﻳ�ﺔ ﺍﻟﻣﺗﻣﺛﻠ�ﺔ‬
‫ﺑﺎﻟﻘﺭﺍﻥ ﻭﺍﻟﺳﻧﺔ ﻭﺗﻭﺟﻳﻬﺎﺕ ﺍﻻﺋﻣﺔ ﻭﺍﻟﻣﺟﺗﻬﺩﻳﻥ ‪ .‬ﻭﻗ�ﺩ ﺗﺑ�ﻳﻥ ﻓ�ﻲ ﻫ�ﺫﺍ ﺍﻟﺑﺣ�ﺙ ﺇﻥّ ﻫ�ﺫﺍ ﺍﻟﺗ�ﺭﺍﺑﻁ ﺗ�ﺎﺭﺓ ﻳﻛ�ﻭﻥ ﺑﻣﺳ�ﺗﻭﻯ‬
‫ﻗ��ﺎﻧﻭﻥ ﻳﺣﻛ��ﻡ ﺍﻟﻌﻧﺎﺻ��ﺭ ﻭﻋﻼﻗﺎﺗﻬ��ﺎ ؛ ﺣﻳ��ﺙ ﻳﺷ��ﻛﻝ ﺍﻟﺣ��ﺩﻭﺩ ﺍﻟﺗ��ﻲ ﻳﺟ��ﺏ ﻋ��ﺩﻡ ﺗﺧﻁﻳﻬ��ﺎ ﻓﻣ��ﺎ ﺑ��ﻳﻥ ﺍﻟﺣ��ﺩﻳﻥ ﻫ��ﻭ ﻋﻣ��ﺎﺭﺓ‬
‫ﺍﺳﻼﻣﻳﺔ ﻭﻣﺎ ﺧﺎﺭﺟﻪ ﻻ ﻳﺣﻕ ﻟﻪ ﺍﻛﺗﺳﺎﺏ ﻫﺫﺍ ﺍﻻﺳﻡ‪ .‬ﻭﻫﻧﺎ ﻻﺑ�ﺩ ﻣ�ﻥ ﺍﻻﺷ�ﺎﺭﺓ ﺍﻟ�ﻰ ﻁﺑﻳﻌ�ﺔ ﺍﻟﻣﻭﺭﻭﺛ�ﺎﺕ ﺍﻻﺳ�ﻼﻣﻳﺔ ‪،‬‬
‫ﻓﺎﻟﻣﻭﺭﻭﺙ ﺍﻹﺳﻼﻣﻲ )ﺍﻟﺧﺎﻟﺹ( ﻫﻭ ﺫﻭ ﻧﻅﻡ ﺍﻟﻘﻳﻡ ﺍﻟﻣﺳﺗﻧﺩﺓ ﺍﻟﻰ ﺍﻟﻣﺭﺟﻌﻳﺔ ﺍﻻﺳﻼﻣﻳﺔ ﻭﺇﻥّ ﺍﻟﻣﻭﺭﻭﺛﺎﺕ ﺍﻟﻭﺍﻓﺩﺓ ﺍﻟ�ﻰ‬
‫ﺍﻟﺛﻘﺎﻓ��ﺔ ﺍﻟﻌﺭﺑﻳ��ﺔ ﻳﻁﻠ��ﻕ ﻋﻠﻳﻬ��ﺎ ﺍﺳ��ﻼﻣﻳﺔ ﺍﺫﺍ ﺗﺧﻠ��ﺕ ﻋ��ﻥ ﺍﻟﺟﻭﺍﻧ��ﺏ ﺍﻟﺗ��ﻲ ﺗﺗﻌ��ﺎﺭﺽ ﻣ��ﻊ ﻗ��ﻳﻡ ﺍﻻﺳ��ﻼﻡ ‪ ،‬ﻭﺍﻥ ﻫ��ﺫﻩ‬
‫ﺍﻟﻣﻭﺭﻭﺛﺎﺕ‪ ،‬ﻗﺩ ﺍﻧﺗﻘﻠﺕ ﺍﻟﻰ ﺍﻟﺛﻘﺎﻓﺔ ﺍﻟﻌﺭﺑﻳﺔ ﻛﻣﺎ ﻛﺎﻧﺕ ﻣﺑﻧﻳﺔ ﻓﻲ ﻣﺻﺩﺭﻫﺎ‪ ،‬ﻭﻋﻠﻰ ﺫﻟﻙ ﻓﺎﻟﻌﻼﻗﺔ ﺑﻳﻧﻬﺎ ﻭﺑﻳﻥ ﺍﻹﺳ�ﻼﻡ‬
‫ﻟﻡ ﺗﻛﻥ ﻋﻠﻰ ﻣﺳﺗﻭﻯ ﺍﻟﺑﻧﺎء ﺑﻝ ﻋﻠﻰ ﻣﺳﺗﻭﻯ ﺍﻟﺗﺳﺎﻛﻥ ﺍﻭ ﺍﻟﺗﻌﺎﻳﺵ ﻭﺃﺣﻳﺎﻧﺎ ً ﺍﻹﺣﺗﻭﺍء ﺍﻟﻣﺗﺑﺎﺩﻝ]‪.[20‬‬

‫ﻭﺗﺎﺭﺓ ﻳﻛﻭﻥ ﻫﺫﺍ ﺍﻟﺗﺭﺍﺑﻁ ﺑﻣﺳﺗﻭﻯ ﻋﻧﺻﺭ ﺿ�ﻣﻥ ﺍﻟﻧﻅ�ﺎﻡ ﻛﺄﺣ�ﺩ ﺍﻟﻣﻧﻁﻠﻘ�ﺎﺕ ﺍﻟﺗ�ﻲ ﻳﻧﻁﻠ�ﻕ ﻣﻧﻬ�ﺎ ﺍﻟﻣﻌﻣ�ﺎﺭ ﻓ�ﻲ ﺗﻛ�ﻭﻳﻥ‬
‫ﺻﻭﺭﺓ ﻟﻧﺗﺎﺝ ﻣﻌﻣﺎﺭﻱ ﺍﺳﻼﻣﻲ ‪ .‬ﻭﻗﺩ ﺗﺑﻳﻥ ﺃﻥّ ﺍﻟﻣﻧﻁﻠﻘﺎﺕ ﻣﺗﻌﺩﺩﺓ ﻟﻠﺑﺣﺙ ﻋﻥ ﻋﻣﺎﺭﺓ ﻧﻣﻭﺫﺟﻳﺔ ‪ .‬ﻣﺎ ﻳﺗﻳﺢ ﻟﻠﻣﻌﻣ�ﺎﺭﻱ ﺍﻥ‬
‫ﻳﻧﻁﻠﻕ ﻣﻥ ﻣﺎ ﺍﻧﻁﻠﻕ ﺑﻪ ﺍﻟﻔﻼﺳﻔﺔ ﺍﻟﻌﻘﺎﺋﺩﻳﻥ ﻭﻫﻭ ﺍﻟﻣﻧﻁﻕ ﺍﻭ ﺍﻟﺷﺭﻳﻌﺔ ﺍﻭ ﺍﻟﻣﻛﺎﺷ�ﻔﺔ ﻭﺍﻟﻣﺗﻣﺛﻠ�ﺔ ﺑﻔﺭﺍﺳ�ﺔ ﺍﻟﻣﻌﻣ�ﺎﺭﻱ ﺣ�ﻭﻝ‬
‫ﻭﺍﻗﻌﻪ؛ﻋﻠﻰ ﺍﻥ ﻻ ﻳﺗﺟﺎﻭﺯ ﺣﺩﻭﺩ ﺍﻟﺷﺭﻳﻌﺔ ﻓﻲ ﻛﻝ ﻫﺫﻩ ﺍﻟﻣﻧﻁﻠﻘﺎﺕ‪ .‬ﻭﺍﻥ ﻫﺫﻩ ﺍﻟﻣﻧﻁﻠﻘﺎﺕ ﻳﺟ�ﺭﻱ ﻋﻠﻳﻬ�ﺎ ﻋﻣﻠﻳ�ﺎﺕ ﺗﻔﻛﻳﺭﻳ�ﺔ‬
‫ﺍﺳﺗﺩﻻﻟﻳﺔ ﺗﺻﺩﻳﻘﻳﺔ ﻟﻐﺭﺽ ﺍﻟﻭﺻﻭﻝ ﺍﻟﻰ ﻣﺭﺣﻠﺔ ﺍﻻﻗﺭﺍﺭ ‪ .‬ﻭﻗﺩ ﺑﻳﻧﺕ ﺍﻟﺩﺭﺍﺳ�ﺎﺕ ﺍﻟﻣﻌﻣﺎﺭﻳ�ﺔ ﻣﺟﻣﻭﻋ�ﺔ ﻣ�ﻥ ﺍﻻﻧﻁﻼﻗ�ﺎﺕ‬
‫ﺗﺳﺎﻫﻡ ﻓﻲ ﺗﺷﻛﻝ ﻋﻣﺎﺭﺓ ﺍﺳﻼﻣﻳﺔ ؛ﻣﻧﻬﺎ ‪ ،‬ﻣﻛ�ﺎﺭﻡ ﺍﻻﺧ�ﻼﻕ ﻭﺍﻟﻭﺻ�ﺎﻳﺎ ﺍﻟﻌﻣﺭﺍﻧﻳ�ﺔ ﻭﺣﺎﺟ�ﺎﺕ ﺍﻟﻣﺟﺗﻣ�ﻊ ﻣ�ﻥ ﻣﺅﺳﺳ�ﺎﺕ ﻓ�ﻲ‬
‫ﻁﺭﻭﺣﺎﺕ ﻣﺷﺎﺭﻱ ‪ ،‬ﻭﺍﻟﻘﺭﺃﻥ ﻭﺍﻟﺳﻧﺔ ﻭﺍﻻﻋﺭﺍﻑ ﻭﺍﻟﺗﺟﺎﺭﺏ ﺍﻟﺳﺎﺑﻘﺔ ﻓﻲ ﻁﺭﻭﺣﺎﺕ ﺍﻟﻌﻛﺎﻡ ‪.‬‬
‫‪ -‬ﺍﻟﺣﻠﻘﺔ ﺍﻟﺛﺎﻧﻳﺔ ‪ :‬ﺗﻌﺑﺭ ﺍﻟﺣﻠﻘﺔ ﺍﻟﺛﺎﻧﻳﺔ ﻋﻥ ﻧﻅﺎﻡ ﻣﻥ ﺍﻟﻌﻣﻠﻳﺎﺕ ﺍﻟﺗﻁﺑﻳﻘﻳﺔ ﺍﻟﻣﻧﻁﻘﻳﺔ ﺍﻟﺗ�ﻲ ﺗﺷ�ﺗﺭﻙ ﻓﻳ�ﻪ ﺍﻟﻌﻠ�ﻭﻡ ﺍﻟﻣﻌﺭﻓﻳ�ﺔ‬
‫ﻟﻠﻭﺻﻭﻝ ﺍﻟﻰ ﻧﺗﺎﺝ ﻳﺻﻭﺭ ﻣﺭﺣﻠﺔ ﺍﻻﻗﺭﺍﺭ ‪.‬ﻭﺍﻥ ﻫﺫﻩ ﺍﻟﻌﻣﻠﻳﺎﺕ ﺍﻻﺩﺍﺋﻳﺔ ﻛﺎﻟﺗﺻﻣﻳﻡ ﻭﻏﻳﺭﻩ ﺧﺎﺿﻌﺔ ﻟﺣﻛ�ﻡ ﺍﻟﺷ�ﺭﻳﻌﺔ‬
‫ﻭﺍﻥ ﻧﺗﺎﺝ ﻫﺫﻩ ﺍﻟﻣﺭﺣﻠﺔ ﻫﻲ ﺍﻟﻧﺗﺎﺝ ﺍﻟﻣ�ﺎﺩﻱ ‪ .‬ﻭﺑﻳﻧ�ﺕ ﺍﻻﺳ�ﺩﻱ ﻓ�ﻲ ﻁﺭﻭﺣﺎﺗﻬ�ﺎ ﺍﻥ ﻫ�ﺫﺍ ﺍﻟﻧﺗ�ﺎﺝ ﻳﻛ�ﻭﻥ ﻣﺗﺻ�ﻝ ﺑﺣ�ﺩﻭﺩ‬
‫ﺍﻟﺷ�ﺭﻳﻌﺔ ﻣ�ﻥ ﺧ�ﻼﻝ ﺛ�ﻼﺙ ﺗﻭﺍﺑ�ﺕ ﻭﻫ�ﻲ ﺍﻟﺟﺎﻧ�ﺏ ﺍﻟﺑﻳﺋ�ﻲ ﻭﺍﻟﺟﺎﻧ�ﺏ ﺍﻻﺟﺗﻣ�ﺎﻋﻲ ﻭﺍﻟﺟﺎﻧ�ﺏ ﺍﻟﻣﻔ�ﺎﻫﻳﻣﻲ ﺍﻟﻣ�ﻧﻌﻛﺱ ﻓ�ﻲ‬
‫ﺍﻟﺗﻛﻭﻳﻥ ﺍﻟﺷﻛﻠﻲ‪.‬‬
‫‪ -‬ﺍﻟﻣﻧﻁﻘﺔ ﺍﻟﺭﺍﺑﻁﺔ ﺑﻳﻥ ﺍﻟﺣﻠﻘﺗﻳﻥ ‪ :‬ﻭﻫﻲ ﻣﻧﻁﻘﺔ ﺍﻗﺭﺍﺭ ﻋﻣﺎﺭﺓ ﻧﻣﻭﺫﺟﻳﺔ ﺗﺗﺳﻡ ﺑﺎﻟﻌﻣﻝ ﺍﻟﺻﺎﻟﺢ ﻋﻧﺩ ﺗﻧﻔﻳ�ﺫﻫﺎ ﻭﺗﺣﻭﻳﻠﻬ�ﺎ‬
‫ﺍﻟﻰ ﻭﺍﻗﻊ ﻣﺎﺩﻱ ‪ .‬ﻳﻌﺗﺑﺭ ﺍﻟﻌﻣﻝ ﺍﻟﺻﺎﻟﺢ ﻗﻳﻣﺔ ﻣﺭﻛﺯﻳﺔ ﺗﻧﺗﻣﻲ ﺇﻟﻳﻬﺎ ﺍﻷﺧﻼﻕ ﺍﻹﺳ�ﻼﻣﻳﺔ ﺩﻭﻥ ﻏﻳﺭﻫ�ﺎ ‪ .‬ﻭﻫ�ﺫﻩ ﺍﻟﻧﻘﻁ�ﺔ‬
‫ﺍﻟﻣﻔﺻﻠﻳﺔ ﺗﻣﺛﻝ ﺍﻟﻌﺻﺎﺭﺓ ﺍﻟﻔﻛﺭﻳﺔ ﻟﻠﺣﻠﻘﺔ ﺍﻻﻭﻟﻰ ﻭﺗﻣﻬﺩ ﻟﻠﺟﺎﻧﺏ ﺍﻟﺗﻁﺑﻳﻘﻲ ﻓﻲ ﺍﻟﺣﻠﻘﺔ ﺍﻟﺛﺎﻧﻳﺔ ‪ .‬ﻭﻗﺩ ﺍﺷﺎﺭ ﺍﻟﻣﻌﻣ�ﻭﺭﻱ‬
‫ﺍﻟﻰ ﺍﻟﻭﻅﻳﻔﺔ ﺍﻻﺧﻼﻗﻳﺔ "ﻫﻲ ﺃﻥ ﻳﺅﺩﻱ ﺃﻱ ﻋﻧﺻﺭ ﺿﻣﻥ ﻣﺣﻳﻁﻪ ﺍﻟﻐﺭﺽ ﺍﻟﺫﻱ ﺃﻭﺟﺩ ﻣﻥ ﺃﺟﻠﻪ ﻣﻥ ﺩﻭﻥ ﺇﻓﺭﺍﻁ ﺃﻭ‬
‫ﺗﻔﺭﻳﻁ ﻭﻣﻘﺩﺍﺭ ﺍﻻﺿﺎﻓﺔ ﺍﻟﻘﻳﻣﻳﺔ ﺍﻟﺗﻲ ﻳﺑﺛﻬﺎ ﺑﺎﺗﺟﺎﻩ ﻫﺫﺍ ﺍﻟﻣﺣﻳﻁ"‪ .‬ﻭﻗﺩ ﺍﻭﺿﺢ ﺟﻭﺍﻧﺏ ﺍﻟﻭﻅﻳﻔﺔ ﺍﻻﺧﻼﻗﻳﺔ ﻓﻲ ﺍﻟﻌﻣﺎﺭﺓ‬
‫ﻭﻫ��ﻲ ﺳ��ﺩ ﺍﻻﺣﺗﻳﺎﺟ��ﺎﺕ ﺍﻻﺳﺎﺳ��ﻳﺔ ﻟﻼﻧﺳ��ﺎﻥ ‪ ،‬ﻭﺍﻟﻘﺻ��ﺩﻳﺔ ‪،‬ﻭﺗﻭﺟﻳ��ﻪ ﺍﻟﺧﻁ��ﺎﺏ ﺍﻟﻣﻌﻣ��ﺎﺭﻱ؛ ﻭﺍﺳ��ﻠﻭﺏ ﺍﻟﺗﻌﺎﻣ��ﻝ ﻣ��ﻊ‬
‫ﺍﻟﻌﻧﺎﺻ��ﺭ ﺍﻟﻣﻌﻣﺎﺭﻳ��ﺔ ‪ ،‬ﻭﺍﺩﺍﺋﻳ��ﺔ ﻣ��ﻭﺍﺩ ﺍﻟﺑﻧ��ﺎء‪.‬ﺍﻥ ﻫ��ﺫﻩ ﺍﻟﻣﻧﻁﻘ��ﺔ ﻗﺎﺑﻠ��ﺔ ﻟﻠﺗﻭﺳ��ﻊ ﻟﺗﺳ��ﺗﻭﻋﺏ ﺍﻟﻣﺳ��ﺗﺟﺩﺍﺕ ﺍﻟﻌﺻ��ﺭﻳﺔ‬
‫ﺍﻟﻣﺳ��ﺗﺣﺩﺛﺔ ﻭﻛ��ﺫﻟﻙ ﺍﻻﺳ��ﺗﺩﻻﻻﺕ ﻭﺍﻻﺳ��ﺗﺑﺎﻁﺎﺕ ﺍﻟﻔﻛﺭﻳ��ﺔ ﺍﻟﺟﺩﻳ��ﺩﺓ ﺍﻟﺗ��ﻲ ﺗﻧ��ﺩﺭﺝ ﺿ��ﻣﻥ ﺣ��ﺩﻭﺩ ﺍﻟﺷ��ﺭﻳﻌﺔ‪ .‬ﻭﻛ��ﻝ ﻣ��ﺎ‬
‫ﺳﻳﺻ�ﻝ ﺍﻟﻳ�ﻪ ﺍﻟﻣﻌﻣ�ﺎﺭ ﻣ�ﻥ ﺍﻟﺣﻠﻘ�ﺔ ﺍﻻﻭﻟ�ﻰ ﺳﺗﺻ�ﺏ ﻓ�ﻲ ﻛﻳﻔﻳ�ﺔ ﺍﻥ ﻳﻛ�ﻭﻥ ﻋﻠﻳ�ﻪ ﺍﻟﻧﺗ�ﺎﺝ ﻣ�ﻥ ﺣﻳ�ﺙ ﺍﻟﻭﻅﻳﻔ�ﺔ ﺍﻟﻣﻁﺎﺑﻘ��ﺔ‬
‫ﻟﻠﻭﺍﺟﺏ ﻭﻫﻲ ﺍﻟﻭﻅﻳﻔﺔ ﺍﻻﺧﻼﻗﻳﺔ‪.‬‬
‫ﺍﺷﺎﺭﺕ ﺍﻟﺩﺭﺍﺳﺎﺕ ﺍﻟﻣﻌﻣﺎﺭﻳﺔ ﻓﻲ ﻁﺭﻭﺣﺎﺕ ﺍﺑﺭﺍﻫﻳﻡ ﺇﻟﻰ ﺍﻥ ﺍﻻﻧﺳﺎﻥ ﻫﻭ ﻣﺣﻭﺭ ﺍﻟﻌﻣﺎﺭﺓ ﺍﻻﺳ�ﻼﻣﻳﺔ ‪ ،‬ﻓﻬ�ﻭ ﺑﻣﺛﺎﺑ�ﺔ‬
‫ﺍﻟﻣﺣﻭﺭ ﺍﻟﻣﺳﺗﻣﺭ ﺑﻳﻥ ﺍﻟﺣﻠﻘﺗﻳﻥ ﻣﻥ ﻣﻔﻛﺭ ﺍﻟﻰ ﻋﺎﻣﻝ ‪ ،‬ﻣﻥ ﻣﻧﻅﺭ ﺍﻟﻰ ﻣﺻﻣﻡ ‪ ،‬ﻭﻳﻣﺛﻝ ﺍﻟﻬﺩﻑ ﻓﻲ ﺍﻟﻣﻧﻁﻘ�ﺔ ﺍﻟﺭﺍﺑﻁ�ﺔ ﺑ�ﻳﻥ‬
‫ﺍﻟﺣﻠﻘﺗﻳﻥ ﻓﻬﻭ ﺳﺑﺏ ﻭﺟﻭﺩ ﺍﻟﻌﻣﺎﺭﺓ ‪.‬‬

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‫ﺩﻭﺭ ﻧﻅﻡ ﺍﻟﻌﻘﻳﺩﺓ ﺍﻻﺳﻼﻣﻳﺔ ﻓﻲ ﺗﺷ ُﻛﻝ ﺍﻟﻌﻣﺎﺭﺓ‬ ‫ﻣﺟﻠﺔ ﺍﻟﻬﻧﺩﺳﺔ ﻭﺍﻟﺗﻛﻧﻭﻟﻭﺟﻳﺎ‪ ،‬ﺍﻟﻣﺟﻠﺩ‪، 34‬ﺍﻟﺟﺯء )‪ (A‬ﺍﻟﻌﺩﺩ‪2016،10.‬‬

‫ﺟﺩﻭﻝ )‪ (8‬ﻳﻭﺿﺢ ﻧﻅﻡ ﺍﻟﻌﻘﻳﺩﺓ ﺍﻻﺳﻼﻣﻳﺔ ﻓﻲ ﺍﻟﻌﻣﺎﺭﺓ \ ﺍﻟﻣﺻﺩﺭ ﺍﻟﺑﺎﺣﺛﺎﻥ‬

‫ﻧﻅﻡ ﺍﻟﻌﻘﻳﺩﺓ ﺍﻻﺳﻼﻣﻳﺔ ﻓﻲ ﺍﻟﻌﻣﺎﺭﺓ‬
‫ﺍﻟﺣﻠﻘﺔ ﺍﻟﺛﺎﻧﻳﺔ‬ ‫ﺍﻟﺣﻠﻘﺔ ﺍﻟﻭﻟﻰ‬
‫)ﻛﻳﻑ ﺗﻁﺑﻕ ﺍﻟﻌﻣﺎﺭﺓ ﺍﻟﻣﺛﺎﻟﻳﺔ ﺍﻭ ﺗﻭﺻﻠﻬﺎ ﻟﻼﺧﺭﻳﻥ(‬ ‫ﻋﻣﺎﺭﺓ ﻣﺛﺎﻟﻳﺔ‬ ‫)ﻛﻳﻑ ﺗﺻﻝ ﺍﻟﻰ ﻋﻣﺎﺭﺓ ﻣﺛﺎﻟﻳﺔ(‬
‫ﻗﺳﻡ ﺍﻟﺗﻁﺑﻳﻕ‬ ‫ﻗﺳﻡ ﺍﻟﺗﻧﻅﻳﺭ‬
‫ﻋﻧﺎﺻﺭﻩ ‪:‬‬ ‫ﻋﻣﺎﺭﺓ ﺗﺅﺩﻱ ﺍﻟﻭﻅﻳﻔﺔ‬ ‫ﻋﻧﺎﺻﺭﻩ ‪:‬‬
‫ﺍﻟﻣﻧﻁﻕ ﻭﺍﻟﻣﻌﺎﺭﻑ‬ ‫ﺍﻟﻣﻁﺎﺑﻘﺔ ﻟﻠﻭﺍﺟﺏ‬ ‫ﺍﻟﻛﺗﺎﺏ ﻭﺍﻟﺳﻧﺔ ﻭﺍﻟﻣﻧﻁﻕ ﻭﺍﻟﻣﻛﺎﺷﻔﺔ‪،‬‬
‫ﺍﻟﻌﻼﻗﺎﺕ ‪ :‬ﺗﺭﺍﺑﻁ ﺍﺩﺍﺋﻲ )ﻋﻣﻝ(‬ ‫ﻭﺍﻻﻋﺭﺍﻑ‬
‫ﺍﻟﻘﺎﻧﻭﻥ ‪ :‬ﺣﺩﻭﺩ ﺍﻟﺷﺭﻳﻌﺔ‬ ‫) ﺍﻟﻭﻅﻳﻔﺔ ﺍﻻﺧﻼﻗﻳﺔ(‬ ‫ﺍﻟﻌﻼﻗﺎﺕ ‪ :‬ﺗﺭﺍﺑﻁ ﻭﺗﻣﺎﺳﻙ ﻓﻛﺭﻱ‬
‫ﺍﻟﻘﺎﻧﻭﻥ ‪ :‬ﺣﺩﻭﺩ ﺍﻟﺷﺭﻳﻌﺔ‬

‫ﺟﺩﻭﻝ )‪ (9‬ﻳﻭﺿﺢ ﻣﺣﺗﻭﻳﺎﺕ ﻧﻅﺎﻡ ﺗﺷﻛﻝ ﻋﻣﺎﺭﺓ ﺍﺳﻼﻣﻳﺔ \ ﺍﻟﻣﺻﺩﺭ ﺍﻟﺑﺎﺣﺛﺎﻥ‬

‫ﻣﺣﺗﻭﻳﺎﺕ ﻧﻅﺎﻡ ﺗﺷ ُﻛﻝ ﻋﻣﺎﺭﺓ ﺍﺳﻼﻣﻳﺔ‬
‫ﺛﺎﺑﺗﺔ ‪،‬ﺍﻟﻘﺭﺍﻥ ﺍﻟﻛﺭﻳﻡ ﻭﺍﻟﺳﻧﺔ ﺍﻟﻣﻁﻬﺭﺓ‬ ‫ﺍﻟﺣﺩﻭﺩ‬
‫ﺍﻻﻧﺳﺎﻥ ﺳﺑﺏ ﻭﺟﻭﺩ ﺍﻟﻌﻣﺎﺭﺓ‬ ‫ﺍﻟﻣﺭﻛﺯ‬
‫ﻣﺗﻌﺩﺩﺓ‪ ،‬ﺍﻟﻛﺗﺎﺏ ﻭﺍﻟﺳﻧﺔ‪ ،‬ﺍﻟﻣﻧﻁﻕ ‪ ،‬ﺍﻟﻣﻌﺭﻓﺔ ‪ ،‬ﺍﻟﻣﻛﺎﺷﻔﺔ ‪ ،‬ﻣﻛﺎﺭﻡ ﺍﻻﺧﻼﻕ ‪....‬‬ ‫ﺍﻟﻣﻧﻁﻠﻘﺎﺕ‬
‫ﺍﻻﻧﺗﻘﺎﻝ ﻣﻥ ﺍﻟﻣﻧﻁﻠﻘﺎﺕ ﺍﻟﻰ ﻧﻣﻭﺫﺝ ﻋﻣﺎﺭﺓ ﻣﺛﺎﻟﻳﺔ ﻣﻥ ﺧﻼﻝ ﺍﻟﻳﺎﺕ ﺗﻔﻛﻳﺭ )ﺍﻟﺗﺻﺩﻳﻕ( ﺗﺣﻔﻅ ﺍﻟﺣﺩﻭﺩ‬ ‫ﻣﺟﺎﻝ ﺍﻟﺗﻧﻅﻳﺭ‬
‫ﻋﻣﺎﺭﺓ ﺗﺗﺳﻡ ﺑﺎﻟﻭﻅﻳﻔﺔ ﺍﻻﺧﻼﻗﻳﺔ )ﺍﻥ ﻳﺅﺩﻱ ﺍﻟﻌﻧﺻﺭ ﺍﻟﻐﺭﺽ ﺍﻟﻣﻁﻠﻭﺏ ﻣﻧﻪ(‬ ‫ﻧﻣﻭﺫﺝ ﺍﻟﻌﻣﺎﺭﺓ ﺍﻟﻣﺛﺎﻟﻳﺔ‬
‫ﻭﻫ��ﻭ ﻳﻣﺛ��ﻝ ﺍﻻﻧﺗﻘ��ﺎﻝ ﻣ��ﻥ ﻧﻣ��ﻭﺫﺝ ﺍﻟﻌﻣ��ﺎﺭﺓ ﺍﻟﻣﺛﺎﻟﻳ��ﺔ ﺍﻟ��ﻰ ﻭﺍﻗ��ﻊ ﻣﻠﻣ �ﻭﺱ ﻣ��ﻥ ﺧ��ﻼﻝ ﺗﻔﻌﻳ��ﻝ ﺩﻭﺭ ﺍﻟﻔﻌ��ﻝ ﺍﻻﺧﻼﻗ��ﻲ‬ ‫ﻣﺟﺎﻝ ﺍﻟﺗﻁﺑﻳﻕ‬
‫ﺍﻟﻣﺗﻣﺛﻝ ﺑﺎﻟﻌﻣﻝ ﺍﻟﺻﺎﻟﺢ‬
‫ﻫﻭ ﺍﻟﻌﻣﺎﺭﺓ ﺍﻻﺳﻼﻣﻳﺔ ﻭﻻ ﺑﺩ ﺍﻥ ﺗﺗﺳﻡ ﺑﺎﺳﺗﻣﺭﺍﺭﻳﺔ ﺍﻟﻔﻌﻝ ﺍﻻﺧﻼﻗﻲ ﺑﺄﻥ ﺗﺅﺩﻱ ﺩﻭﺭ ﻣﻌﻳﻥ ﺿﻣﻥ ﻣﺣﻳﻁﻬﺎ ‪.‬‬ ‫ﺍﻟﻧﺗﺎﺝ ﺍﻟﻧﻬﺎﺋﻲ‬

‫ﻣﺧﻁﻁ )‪ (5‬ﻳﻭﺿﺢ ﺗﺭﻛﻳﺏ ﻧﻅﺎﻡ ﺗﺷﻛﻝ ﻋﻣﺎﺭﺓ ﺍﺳﻼﻣﻳﺔ \ ﺍﻟﻣﺻﺩﺭ ﺍﻟﺑﺎﺣﺛﺎﻥ‬

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‫ﺩﻭﺭ ﻧﻅﻡ ﺍﻟﻌﻘﻳﺩﺓ ﺍﻻﺳﻼﻣﻳﺔ ﻓﻲ ﺗﺷ ُﻛﻝ ﺍﻟﻌﻣﺎﺭﺓ‬ ‫ﻣﺟﻠﺔ ﺍﻟﻬﻧﺩﺳﺔ ﻭﺍﻟﺗﻛﻧﻭﻟﻭﺟﻳﺎ‪ ،‬ﺍﻟﻣﺟﻠﺩ‪، 34‬ﺍﻟﺟﺯء )‪ (A‬ﺍﻟﻌﺩﺩ‪2016،10.‬‬

‫ﻣﺧﻁﻁ )‪ (6‬ﻳﻭﺿﺢ ﺗﺷﻛﻝ ﻋﻣﺎﺭﺓ ﻋﻠﻰ ﻏﺭﺍﺭ ﺗﺷﻛﻝ ﻧﻅﻡ ﺍﻟﻌﻘﻳﺩﺓ ﺍﻻﺳﻼﻣﻳﺔ \ﺍﻟﻣﺻﺩﺭ ﺍﻟﺑﺎﺣﺛﻳﻥ‬

‫ﺍﻻﺳﺗﻧﺗﺎﺟﺎﺕ ‪:‬‬
‫‪ -1‬ﺍﻥ ﺗﺷﻛﻝ ﻋﻣﺎﺭﺓ ﺍﺳﻼﻣﻳﺔ ﻋﻠﻰ ﻏﺭﺍﺭ ﻧﻅﻡ ﺍﻟﻌﻘﻳﺩﺓ ﻳﻣﺭ ﺑﻌ�ﺩﺓ ﻣﺭﺍﺣ�ﻝ ﻣ�ﻥ ﺍﻟﻳﻘ�ﻳﻥ ﺍﻟ�ﻰ ﺍﻟﺗﺻ�ﺩﻳﻕ ﺍﻟ�ﻰ ﺍﻻﻗ�ﺎﺭ‬
‫ﺍﻟﻰ ﺍﻻﺩﺍء ﺍﻟﻰ ﺍﻧﺗﺎﺝ ﻋﻣﻝ ﺻﺎﻟﺢ ﻭﻫﺫﻩ ﺍﻟﺳﻠﺳﺔ ﺗﻧﺣﺻﺭ ﺿﻣﻥ ﺣﻠﻘﺗﻳﻥ ﺗﻣﺛﻝ ﺍﻻﻭﻟﻰ ﺟﺎﻧﺑﺎ ً ﺗﻧﻅﻳﺭﻳﺎ ً ﻭﺗﻣﺛﻝ ﺍﻟﺛﺎﻧﻳ�ﺔ ﺟﺎﻧﺑ�ﺎ ً‬
‫ﺗﻁﺑﻳﻘﻳﺎ ً ‪.‬‬
‫‪ -2‬ﺍﻥ ﺍﻟﻧﻅﺎﻡ ﺍﻟﻣﺗﻛﻭﻥ ﻣﻥ ﺍﻟﺟﺎﻧﺏ ﺍﻟﺗﻧﻅﻳﺭﻱ ﻟﺗﺷﻛﻝ ﺍﻟﻌﻣﺎﺭﺓ ﻳﺗﻛﻭﻥ ﻣﻥ ﻋﺩﺩ ﻣ�ﻥ ﺍﻟﻣﻧﻁﻠﻘ�ﺎﺕ ﻣﻧﻬ�ﺎ )ﺍﻟﺷ�ﺭﻳﻌﺔ ‪،‬‬
‫ﺍﻟﻣﻧﻁ��ﻕ ‪ ،‬ﺍﻻﻋ��ﺭﺍﻑ ‪ ،‬ﺍﻻﺧ��ﻼﻕ ‪ ،‬ﺍﻟﻌﻠ��ﻭﻡ ‪ (...‬ﻭﺗﺳ��ﺎﻫﻡ ﻫ��ﺫﻩ ﺍﻟﻣﻧﻁﻠﻘ��ﺎﺕ ﺑﻣﻧﻬﺟﻳ��ﺔ ﻋﻘﻠﻳ��ﺔ ﺍﺳ��ﺗﺩﻻﻟﻳﺔ ﺍﺳ��ﺗﻧﺑﺎﻁﻳﺔ ﻷﻧﺷ��ﺎء‬
‫ﻧﻣﻭﺫﺝ ﻟﻌﻣﺎﺭﺓ ﺍﺳﻼﻣﻳﺔ ﻓﻲ ﻣﺭﺣﻠﺔ ﺍﻻﻗﺭﺍﺭ ‪ .‬ﺗﺣﻛﻡ ﺍﻟﻣﻧﻁﻠﻘﺎﺕ ﻭﺍﻟﻣﻧﻬﺟﻳﺔ ﺣﺩﻭﺩ ﺍﻟﺷﺭﻳﻌﺔ ﺍﻻﺳﻼﻣﻳﺔ ‪.‬‬
‫‪ -3‬ﺇﻥّ ﻣﺭﺣﻠﺔ ﺍﻻﻗﺭﺍﺭ ﺗﺷﻣﻝ ﺟﻣﻳﻊ ﺍﻟﻧﺗﺎﺋﺞ ﺍﻟﻔﻛﺭﻳﺔ ﺍﻟﺗﻲ ﺗﺳﻬﻡ ﻓ�ﻲ ﻓ�ﻲ ﻛﻳﻔﻳ�ﺔ ﺍﻥ ﻳﻛ�ﻭﻥ ﻋﻠﻳ�ﻪ ﺍﻟﻧﺗ�ﺎﺝ ﻣ�ﻥ ﺣﻳ�ﺙ‬
‫ﺍﻟﻭﻅﻳﻔﺔ ﺍﻟﻣﻁﺎﺑﻘﺔ ﻟﻠﻭﺍﺟﺏ ﺣﻳﺙ ﻳﺅﺩﻱ ﺍﻟﻌﻧﺻﺭ ﺍﻟﻐﺭﺽ ﺍﻟﻣﻁﻠﻭﺏ ﻣﻧﻪ ﻭﺗﺳﻣﻰ ﺑﺎﻟﻭﻅﻳﻔﺔ ﺍﻻﺧﻼﻗﻳﺔ‪.‬‬

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‫ﺩﻭﺭ ﻧﻅﻡ ﺍﻟﻌﻘﻳﺩﺓ ﺍﻻﺳﻼﻣﻳﺔ ﻓﻲ ﺗﺷ ُﻛﻝ ﺍﻟﻌﻣﺎﺭﺓ‬ ‫ﻣﺟﻠﺔ ﺍﻟﻬﻧﺩﺳﺔ ﻭﺍﻟﺗﻛﻧﻭﻟﻭﺟﻳﺎ‪ ،‬ﺍﻟﻣﺟﻠﺩ‪، 34‬ﺍﻟﺟﺯء )‪ (A‬ﺍﻟﻌﺩﺩ‪2016،10.‬‬

‫‪ -4‬ﺇﻥّ ﺍﻟﻧﻅﺎﻡ ﺍﻟﻣﺗﻛﻭﻥ ﻣﻥ ﺍﻟﺟﺎﻧﺏ ﺍﻟﺗﻁﺑﻳﻘﻲ ‪ ،‬ﻳﻣﺛﻝ ﺍﻟﺟﺎﻧﺏ ﺍﻟﻌﻣﻠﻲ ﻭﺍﻟﻣﻧﻁﻘﻲ ﺍﻟ�ﺫﻱ ﺗﺣ�ﺩﻩ ﺍﻟﺷ�ﺭﻳﻌﺔ ﺍﻻﺳ�ﻼﻣﻳﺔ‬
‫ﻭﻫﻭ ﻣﺭﺣﻠﺔ ﺍﻻﻧﺗﻘﺎﻝ ﻣﻥ ﻣﺭﺣﻠﺔ ﺍﻻﻗﺭﺍﺭ ﺍﻟﻰ ﻣﺭﺣﻠﺔ ﺍﻧﺗﺎﺝ ﻧﺗﺎﺝ ﻣﻠﻣﻭﺱ ﻳﺗﺻﻑ ﺑﺎﻟﻌﻣﻝ ﺍﻟﺻﺎﻟﺢ ﻭﻳﺣﺎﻓﻅ ﻋﻠ�ﻰ ﺍﻟﻧﺎﺣﻳ�ﺔ‬
‫ﺍﻟﺑﻳﺋﺔ ﻭﺍﻻﺟﺗﻣﺎﻋﻳﺔ ﻭﺍﻟﻣﻔﺎﻫﻳﻣﻳﺔ ﺍﻟﻣﺗﺟﺳﺩﺓ ﻓﻲ ﺍﻟﺗﻛﻭﻳﻥ ﺍﻟﺷﻛﻠﻲ ‪.‬‬

‫ﺍﻟﻣﺻﺎﺩﺭ ‪:‬‬
‫]‪ [1‬ﻋﺑﺩ ﺍﻟﻠﻁﻳﻑ‪،‬ﺭﺍﻓﺩ‪" ،‬ﺍﻟﻣﻛﺎﻥ ﻛﻧﻅﺎﻡ" ‪ ،‬ﺍﻁﺭﻭﺣﺔ ﺩﻛﺗﻭﺭﺍﻩ‪،‬ﺍﻟﺟﺎﻣﻬﺔ ﺍﻟﺗﻛﻧﻭﻟﻭﺟﻳﺔ ‪،1997،‬ﺹ ‪.11-9‬‬
‫]‪ [2‬ﺍﻟﻣﺻﺩﺭ ﺳﺎﺑﻕ‪ ،‬ﺹ ‪.14-12‬‬
‫]‪ [3‬ﻗﺎﻣﻭﺱ ﺗﺎﺝ ﺍﻟﻌﺭﻭﺱ ‪ ،‬ﻣﺎﺩﺓ ﻋﻘﺩ‬
‫]‪ [4‬ﻗﺎﻣﻭﺱ ﻟﺳﺎﻥ ﺍﻟﻌﺭﺏ ‪ ،‬ﻣﺎﺩﺓ ﻋﻘﺩ‬
‫]‪ [5‬ﻣﺫﻛﻭﺭ‪،‬ﺍﺑﺭﺍﻫﻳﻡ‪ " ،‬ﺍﻟﻣﻌﺟﻡ ﺍﻟﻔﻠﺳﻔﻲ" ‪ ،‬ﺍﻟﻬﻳﺋﺔ ﺍﻟﻌﺎﻣﺔ ﻟﺷﺅﻭﻥ ﺍﻟﻣﻁﺎﺑﻊ ﺍﻻﻣﻳﺭﻳﺔ ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ ‪ ،1983،‬ﺹ‪.121‬‬
‫]‪ [6‬ﻣﺻﺩﺭ ﺳﺎﺑﻕ ‪،‬ﺹ‪.207‬‬
‫]‪ . [7‬ﺍﻟﺳﺎﺑﻕ‪،‬ﺳﻳﺩ‪ ،‬ﻣﻔﻬﻭﻡ ﺍﻟﻌﻘﻳﺩﺓ ﻓﻲ ﺍﻻﺳﻼﻡ ‪ ،‬ﻣﻘﺎﻝ ﻋﻠﻰ ﺍﻟﻧﺕ‬
‫]‪ [8‬ﻋﺑﺩﻩ ‪ ،‬ﺍﻟﺷﻳﺦ ﻣﺣﻣﺩ " ﻧﻬﺞ ﺍﻟﺑﻼﻏﺔ"‪ ،‬ﺩﺍﺭ ﺍﻟﻬﺩﻯ ﺍﻟﻭﻁﻧﻳﺔ ﻟﻠﻁﺑﺎﻋﺔ ﻭﺍﻟﻧﺷﺭ ﻭﺍﻟﺗﻭﺯﻳﻊ‪ ،‬ﺑﻳﺭﻭﺕ ‪ ،‬ﻟﺑﻧﺎﻥ ‪ )،‬ﺍﻟﺳ�ﻧﺔ ﻻ‬
‫ﺗﻭﺟﺩ ( ‪،‬ﺟﺯء ‪ 4‬ﺹ ‪. 29‬‬
‫]‪ [9‬ﺍﻟﺣﻳﺩﺭﻱ‪ ،‬ﻛﻣ�ﺎﻝ‪" ،‬ﺩﺭﻭﺱ ﻓ�ﻲ ﺍﻟﺣﻛﻣ�ﺔ ﺍﻟﻣﺗﻌﺎﻟﻳ�ﺔ" ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﺭﻗ�ﺩ ﻟﻠﻁﺑﺎﻋ�ﺔ ﻭﺍﻟﻧﺷ�ﺭ‪ ،‬ﻗ�ﻡ ‪ ،‬ﺍﻳ�ﺭﺍﻥ‪ ،2005 ،‬ﺍﻟﺟ�ﺯء‬
‫ﺍﻻﻭﻝ ‪ ،‬ﺹ‪30-29‬‬
‫]‪ [10‬ﻣﺻﺩﺭ ﺳﺎﺑﻕ‪ ،‬ﺹ ‪.39-35‬‬
‫]‪ [11‬ﻣﺻﺩﺭ ﺳﺎﺑﻕ ‪ ،‬ﺹ ‪.50-44‬‬
‫]‪ [12‬ﻣﺻﺩﺭ ﺳﺎﺑﻕ ‪ ،‬ﺹ ‪.65-55‬‬
‫]‪ [13‬ﻣﺻﺩﺭ ﺳﺎﺑﻕ ‪ ،‬ﺹ‪.78-72‬‬
‫]‪ [14‬ﻣﺻﺩﺭ ﺳﺎﺑﻕ ‪ ،‬ﺹ ‪91-86‬‬
‫]‪ [15‬ﺍﺑ��ﺭﺍﻫﻳﻡ‪ ،‬ﻋﺑ��ﺩ ﺍﻟﺑ��ﺎﻗﻲ‪" ،‬ﺍﻟﻣﻧﻅ��ﻭﺭ ﺍﻻﺳ��ﻼﻣﻲ ﻟﻠﻧﻅﺭﻳ��ﺔ ﺍﻟﻣﻌﻣﺎﺭﻳ��ﺔ "ﻣﺭﻛ��ﺯ ﺍﻟﺩﺭﺍﺳ��ﺎﺕ ﺍﻟﺗﺧﻁﻳﻁﻳ��ﺔ ﻭﺍﻟﻣﻌﻣﺎﺭﻳ��ﺔ ‪،‬‬
‫ﺍﻟﻘﺎﻫﺭﺓ ‪.1986،‬‬
‫]‪ [16‬ﺍﻟﻌﻛﺎﻡ ‪،‬ﺍﻛﺭﻡ " ﺍﻟﺧﻁﺎﺏ ﺍﻟﻣﻌﻣﺎﺭﻱ ﺍﻟﻐﺭﺑﻲ ﻭﺍﻟﺧﻁﺎﺏ ﺍﻟﻣﻌﻣﺎﺭﻱ ﺍﻟﻌﺭﺑ�ﻲ ﺍﻻﺳ�ﻼﻣﻲ"‪،‬ﺍﻟﻣﺟﻠﺔ ﺍﻟﻌﺭﺍﻗﻳ�ﺔ ﻟﻠﻬﻧﺩﺳ�ﺔ‬
‫ﺍﻟﻣﻌﻣﺎﺭﻳﺔ ‪.‬ﺍﻟﻌﺩﺩ ﺍﻟﺭﺍﺑﻊ ‪ ،2002،‬ﺹ ‪. 116-94‬‬
‫]‪ [17‬ﺍﻟﻣﻌﻣﻭﺭﻱ‪،‬ﻋﺑ��ﺩ ﷲ ﺳ��ﻌﺩﻭﻥ "ﺍﻟﻭﻅﻳﻔ��ﺔ ﺍﻻﺧﻼﻗﻳ��ﺔ ﻓ��ﻲ ﺍﻟﻌﻣ��ﺎﺭﺓ " ﺍﻁﺭﻭﺣ��ﺔ ﺩﻛﺗ��ﻭﺭﺍﻩ ‪ ،‬ﺍﻟﺟﺎﻣﻌ��ﺔ ﺍﻟﺗﻛﻧﻭﻟﻭﺟﻳ��ﺔ‬
‫‪ ، 2008.‬ﺹ ‪. 162-150‬‬
‫]‪ [18‬ﻣﺷﺎﺭﻱ ﺑﻥ ﻋﺑﺩﷲ ﺍﻟﻧﻌﻳﻡ ‪" ،‬ﻋﻣﺎﺭﺓ ﻣﻛﺎﺭﻡ ﺍﻻﺧﻼﻕ" ﺟﺭﻳﺩﺓ ﺍﻟﺭﻳ�ﺎﺽ ﻋﻠ�ﻰ ﺷ�ﺑﻛﺔ ﺍﻻﻧﺗﺭﻧ�ﺕ ‪ .2009 ،‬ﺍﻟ�ﺭﺍﺑﻁ‬
‫>‪<http://www.alriyadh.com/437318‬‬
‫]‪ [19‬ﺍﻻﺳ�ﺩﻱ ‪،‬ﺳ�ﻣﺭ ﻏﺎﻟ��ﺏ " ﺍﻟﺟﻭﺍﻧ�ﺏ ﺍﻟﺭﻭﺣﻳ��ﺔ ﺍﻟﺛﺎﺑﺗ�ﺔ ﻓ��ﻲ ﻋﻣ�ﺎﺭﺓ ﺍﻟﻔﻛ��ﺭ ﺍﻻﺳ�ﻼﻣﻲ " ﺭﺳ��ﺎﻟﺔ ﻣﺎﺟﺳ�ﺗﻳﺭ ‪ ،‬ﺍﻟﺟﺎﻣﻌ��ﺔ‬
‫ﺍﻟﺗﻛﻧﻭﻟﻭﺟﻳﺔ ‪ ،2014‬ﺹ ‪82-71‬‬
‫]‪ [20‬ﺍﻟﻣﻌﻣﻭﺭﻱ‪ ،‬ﻣﺻﺩﺭ ﺳﺎﺑﻕ‪ ،‬ﺹ‪. 26‬‬

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