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Gold Dinar

In: Business and Management

Submitted By hh1992h
Words 8423
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‫‪www.ikhwan-info.net‬‬

‫ﺩﺍﺭ ﺍﻟﻤﻨﻁﻠﻕ‬

‫ﺍﻟﺭﺴﺎﻟﺔ ﺍﻟﺭﺍﺒﻌﺔ‬

‫ﻤﻌـــﺎﹰ ﻨﺘﻁﻭﺭ‬

‫ﻤﺤﻤﺩ ﺃﺤﻤﺩ ﺍﻟﺭﺍﺸﺩ‬

‫ﺤﻘﻭﻕ ﺍﻟﻁﺒﻊ ﻤﺤﻔﻭﻅﺔ‬ ‫ﻟﺩﺍﺭ ﺍﻟﻤﻨﻁﻠﻕ ﻟﻨﺸﺭ ﻭﺘﻭﺯﻴﻊ ﺍﻟﻜﺘﺏ ﻭﺍﻟﻘﺭﻁﺎﺴﻴﺔ‬

‫ﺍﻷﻤﺎﺭﺍﻥ ﺍﻟﻌﺭﺒﻴﺔ ﺍﻟﻤﺘﺤﺩﺓ‬

‫ﺩﺒﻲ‬

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‫‪www.ikhwan-info.net‬‬

‫ﺍﻟﻁﺒﻌﺔ ﺍﻷﻭﻟﻰ‬ ‫3141-2991ﻡ‬

‫ﺍﻟﺘﻭﺯﻴﻊ ﻓﻲ ﺍﻟﻤﻤﻠﻜﺔ ﺍﻟﻌﺭﺒﻴﺔ ﺍﻟﺴﻌﻭﺩﻴﺔ – ﺩﺍﺭ ﺍﻟﻤﺠﺘﻤﻊ‬ ‫ﺠﺩﺓ / ﺍﻟﺨﺒﺭ‬ ‫ﻭﻓﻲ ﺍﻟﻜﻭﻴﺕ : ﺩﺍﺭ ﺍﻟﺩﻋﻭﺓ‬

‫ﻤﻘﺩﻤﺔ‬

‫ﻤﺴﻠﻡ ﺩﺍﻋﻴﺔ .. ﻴﺭﻨﻭ ﻨﺤﻭ ﺍﻟﺘﻁﻭﺭ .. ﻓﻴﺘﺨﺫ ﺍﻟﻌﻠﻡ‬ ‫ﻭﻴﺩﻋﻭ ﺭﺒﺔ ﺃﻥ ﻴﺠﻌﻠﻪ ﻟﻠﻤﺘﻘﻴﻥ ﺇﻤﺎﻤﺎﹰ...‬ ‫ﻴﺼﺎﺤﺏ ﺍﻷﻗﻼﻡ ...‬ ‫ﻭﺴﻴﻠﺔ ﻟﻠﺘﻤﻴﺯ ..‬

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‫ﻭﻴﺘﻐﻨﻰ ﺒﺎﻟﻘﺭﺁﻥ ..‬

‫ﻭﻴﺼﺎﻓﺢ ﺍﻷﻗﺭﺍﻥ ..‬ ‫ﻭﻴﻁل ﻤﻥ ﻨﺎﻓﺫﺘﻪ ﻋﻠﻰ ﻫﻼل ﻭﻨﺠﻭﻡ ﺍﻷﺴﺤﺎﺭ ..‬

‫ﻓﻴﺘﻬﺠﺩ ﺇﺫ ﺍﻟﻨﺎﺱ ﻨﻴﺎﻡ..‬ ‫ﻓﺴﻴﺒﺢ ...‬

‫ﻭﻴﺴﻴﺢ ﻓﻜﺭﺓ ﻤﺘﺄﻤﻼ ﻋﻅﻤﺔ ﺍﻟﺴﻤﻭﺍﺕ ﻭﺍﻷﺭﺽ...‬ ‫ﹰ‬ ‫ﻓﻴﺭﺘﻔﻊ ﺨﻁﺔ ﺍﻟﺒﻴﺎﻨﻲ ﺍﻷﺒﻴﺽ ﺍﺭﺘﻔﺎﻋﺎ ﺤﺩﺍ..‬ ‫ﻓﺘﺸﺭﻕ ﻟﻪ ﺍﻟﺸﻤﺱ ﺍﻟﻤﻌﺭﻓﺔ ..‬ ‫ﻭﺘﺴﺘﻭﻟﻰ ﻋﻠﻰ ﻓﻜﺭﺓ ﺃﻋﻤﺎﻕ ﺍﻷﺴﺌﻠﺔ..‬
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‫ﻓﻴﺭﺘﻘﻲ ﺍﻟﻘﻤﻡ ...‬ ‫ﻴﺘﻴﺎﻤﻥ...‬

‫ﺘﻤﻸ ﺴﻤﺎﺀﻩ ﺒﺄﻟﻭﺍﻥ .. ﻭﺃﻟﻭﺍﻥ..‬

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‫‪www.ikhwan-info.net‬‬ ‫ﻭﺍﻟﻌﻴﻥ .. ﻤﻥ ﺯﻭﻴﺘﻬﺎ ...‬ ‫ﺘﻤﺩﻩ ﺒﻔﻘﻪ ﺍﻟﺼﻌﻭﺩ ...‬ ‫ﻟﻴﻁﺭﻕ ﺒﺎﺏ ﻨﺎﺩﻱ ﺍﻷﻋﻴﺎﻥ ...‬
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‫ﻤﻌــــﺎﹰ .. ﻨﺘﻁﻭﺭ‬ ‫ﻴﺸﻬﺩ ﺍﻟﻌﻤل ﺍﻹﺴﻼﻤﻲ ﻓﻲ ﺠﻤﻴﻊ ﺃﻨﺤﺎﺀ ﺍﻟﻌﺎﻟﻡ ﺇﻗﺒﺎﻻ ﻭﺍﻀﺤﺎ ﺘﻀﺎﻋﻔﺕ ﻤﻌﻪ ﻓﺭﺹ ﺍﻟﻨﻤﻭ ﺍﻟﻌﺎﺩﻱ ﻭﺍﻻﻨﺘﺸﺎﺭ ﺍﻷﻓﻘﻲ، ﻭﺃﺼـﺒﺢ‬

‫ﺍﻟﺸﺒﺎﺏ ﻴﻔﺩﻭﻥ ﺇﻟﻰ ﺩﺍﺭ ﺍﻟﺩﻋﻭﺓ ﺍﻹﻴﻤﺎﻨﻴﺔ ﺯﻤﺭﺍ ، ﻴﺠﺫﺒﻬﻡ ﺠﻤﺎل ﺍﻹﺴﻼﻡ ، ﻭﺘﺩﻓﻌﻬﻡ ﺍﺤﺴﺎﺴﺎﺕ ﺍﻟﺘﻭﺒﺔ، ﻭﻴﺭﺘﻔﻊ ﺒﻬﻤﻤﻬﻡ ﻭﻋﻴﻬﻡ ﻟﻠﺤﻘﻭﻕ‬ ‫ﺍﻟﻜﺎﻤﻨﺔ ﻓﻲ ﺍﻟﻘﻀﺎﻴﺎ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻟﻤﻭﻀﻭﻋﻴﺔ، ﻜﻘﻀﺎﻴﺎ ﺍﻟﺤﻜﻡ ﻭﺍﻻﻗﺘﺼﺎﺩ ﻭﺍﻟﺘﺭﺒﻴﺔ، ﺃﻭ ﻓﻲ ﺍﻟﻘﻀﺎﻴﺎ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻟﻨﺎﺘﺠﺔ ﻋﻥ ﻅﻠﻡ ﻭﺍﻗـﻊ ﺃﻭ‬ ‫ﺘﺤﺩﻴﺎﺕ ﺠﺎﻫﻠﻴﺔ، ﻜﻘﻀﺎﻴﺎ ﻓﻠﺴﻁﻴﻥ ﻭﺍﻷﻓﻐﺎﻥ ﻭﺃﺭﺘﻴﺭﻴﺎ ﻭﺍﻟﻔﻠﻴﺒﻴﻥ، ﻭﺍﻟﺒﻭﺴﻨﺔ ، ﻭﺠﻬﻭﺩ ﺍﻟﺘﺒﺸﻴﺭ ﺍﻟﻨﺼـﺭﺍﻨﻲ ﻓـﻲ ﺇﻓﺭﻴﻘﻴـﺎ ﻭﺇﻨﺩﻭﻨﻴﺴـﻴﺎ،‬ ‫ﻭﻤﺎ ﻤﻥ ﺍﺭﺽ ﺇﺴﻼﻤﻴﺔ ﺇﻻ ﻭﻗﺩ ﻭﺼﻠﺘﻬﺎ ﺍﻟﺼﺤﻭﺓ ﺭﻏﻡ ﺍﻟﻜﺒﺕ ﻭﺍﻟﺤﺼﺎﺭ ﻭﺍﻟﻔﻜﺭﻱ ﻭﺍﻹﺭﻫﺎﺏ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻟﺘﻀـﻠﻴل ﺍﻹﻋﻼﻤـﻲ،‬

‫ﻭﺘﺴﺒﺏ ﺍﻟﺠﺎﻟﻴﺎﺕ، ﻭﺍﻟﻘﻤﻊ ﻓﻲ ﻜل ﻤﻜﺎﻥ.‬

‫ﻭﺃﻓﺭﺯﺕ ﻜﻔﺭﺍ ﺒﺎﻟﻌﻠﻤﺎﻨﻴﺔ، ﻭﺃﻭﺒﺔ ﺇﻟﻰ ﺍﻟﺤﻕ ﻓﻌﻤﺭﺕ ﺍﻟﻤﺴﺎﺠﺩ ﺒﺎﻟﺴﺎﺠﺩﻴﻥ، ﻭﻨﺒﻀﺕ ﻓﻴﻬﺎ ﻋﺭﻭﻕ ﺠﺩﻴﺩﺓ.‬ ‫ﹰ‬

‫ﻭﺤﺎﻟﺔ ﻫﺫﺍ ﺒﻬﺎﺅﻫﺎ ﻭﺘﺒﺸﻴﺭﻫﺎ ﺒﺎﻟﻤﺴﺘﻘﺒل ﺇﻨﻤﺎ ﺘﺤﺘﺎﺝ ﺍﻟﺭﺠﺎل ﺍﻟﻘﺎﺩﺓ ﺍﻷﻜﻔﻴﺎﺀ ﺍﻟﺨﺒﺭﺍﺀ ، ﻤﻥ ﺃﺠل ﺇﺩﺍﻤﺘﻬﺎ ﻭﺘﻨﻤﻴﺘﻬﺎ ، ﻭﻟﺘﻜﻤﻴـل‬

‫ﺍﻟﻌﻭﺍﻁﻑ ﺍﻟﻤﺘﺄﺠﺠﺔ ﻓﻲ ﺍﻟﺠﻴل ﺍﻟﺼﺎﻋﺩ ﺒﺎﻟﻌﻘﻼﻨﻴﺔ ، ﻭﺘﺠﻤﻴل ﻓﻭﺭﺘﻬﻡ ﺒﺎﻟﺘﺨﻁﻴﻁ ﺍﻟﻬﺎﺩﻑ، ﻭﺘﺤﻭﻴل ﺸﺘﺎﺕ ﻤﺴﻤﻭﻋﺎﺘﻬﻡ ﻭﺨﻭﺍﻁﺭﻫﻡ ﺇﻟـﻰ‬ ‫ﺃﻱ ﺃﻥ ﺍﻟﻤﺩﺓ ﺍﻟﻘﺎﺩﻤﺔ ﺃﻨﻤﺎ ﻫﻲ ﻤﺩﺓ ﺍﻹﻤﺘﺤﺎﻥ ﺒﻜل ﻤﻌﺎﻨﻴﺔ، ﻓﻲ ﺍﻟﻌﺎﻟﻡ ﺃﺠﻤﻊ، ﻭﺒﻨﺘﻴﺠﺔ ﻫﺫﺍ ﺍﻹﻤﺘﺤﺎﻥ ﻴﺘﺄﺜﺭ ﺍﻟﻤﺴـﺘﻘﺒل ﺇﻴﺠﺎﺒﻴـﺎﹰ‬

‫ﻓﻘﻪ ﻤﻭﺯﻭﻥ ﻭﺘﻨﻅﻴﺭ ﺸﺎﻤل.‬ ‫ﻭﺴﻠﺒ ﹰ.‬ ‫ﺎ‬

‫ﻭﻟﻘﺩ ﺯﻜﺕ ﺍﻟﻤﺸﺎﻋﺭ ﺍﻟﻔﻴﺎﻀﺔ ،ﻭﻟﻜﻥ ﺃﻫل ﻟﻬﺎ ﻤﻥ ﻋﻠﻡ ﺍﻟﺘﺠﺭﺒﺔ ﻗﺭﻴﻥ؟‬ ‫ﻭﻟﻘﺩ ﺍﺴﻠﻡ ﺍﻟﺼﺎﻋﺩﻭﻥ ﺍﻟﺯﻤﺎﻡ، ﻓﻬل ﻴﻁﻴﻕ ﺍﻟﻘﺎﺩﺓ ﺍﻟﺼﻌﻭﺩ؟‬ ‫ﻭﺇﻥ ﺃﺼﺩﺍﺀ ﺍﻟﻬﺘﺎﻑ ﻟﺘﻤﻸ ﺍﻟﻌﺭﺼﺎﺕ ، ﻓﻬل ﻓﻲ ﺍﻷﺭﻭﻗﺔ ﺘﺸﺎﻭﺭ؟‬

‫ﻟﻘﺩ ﺤل ﺍﻟﺘﺠﻤﻴﻊ ﻓﻲ ﺃﻭﺴﻊ ﺘﻜﺎﺜﺭﻩ ،ﻭﻟﻜﻥ ﻤﺎﺫﺍ ﺒﻌﺩ ﺍﻟﺘﺠﻤﻴﻊ ؟‬

‫ﺃﺴﺌﻠﺔ ﺘﻐﺭﺽ ﻨﻔﺴﻬﺎ ، ﻭﺍﻟﺯﻤﻥ ﻴﺴﺭﻉ ﺍﻟﻤﺭﻭﺭ ﻭﻟﻴﺱ ﻟﻪ ﺍﺴﺘﻌﺩﺍﺩ ﻻﻨﺘﻅﺎﺭ ﺍﻟﺒﻁﻲﺀ ، ﻭﺍﻟﻤﻨﺎﻓﺴﺎﺕ ﺇﻨﻤﺎ ﻴﻜﺴﺒﻬﺎ ﺍﻟﻤﺒﺎﺩﺭ ﺍﻟﻔﻭﺭﻱ‬

‫ﺍﻻﺴﺘﺠﺎﺒﺔ، ﺍﻟﺤﺎﻀﺭ ﺍﻟﺒﺩﻴﻬﺔ ، ﺍﻟﺫﻱ ﻴﻨﻔﺭ ﻤﻊ ﺃﻭل ﺍﻟﺘﺒﺎﺸﻴﺭ ﻭﻟﻭﺍﺌﺢ ﺍﻹﺭﻫﺎﺼﺎﺕ ﺇﺫﺍ ﺍﻟﻔﺠﺭ ﻁﻠﻊ، ﻭﺃﻤﺎ ﻤﻥ ﺘﻭﻗﻅﻪ ﺍﻟﺸﻤﺱ ﻓـﻼﻥ ﺤـﻴﻥ‬ ‫ﻭﻋﻨﺩ ﺍﻟﺯﻤﺭﺓ ﺍﻟﻤﺅﻫﻠﺔ ﻟﻠﻤﺸﺎﺭﻜﺔ ﺍﻟﺭﻴﺎﺩﻴﺔ ﻓﻲ ﻜل ﺒﻠﺩ ﺘﺼﺩﻴﻕ ﻫﺫﻩ ﺍﻷﺨﺒﺎﺭ ﺃﻭ ﺘﻜﺫﻴﺒﻬﺎ ، ﻭﺘﺼﺩﻴﻘﻬﺎ ﺇﻨﻤﺎ ﻴﻜـﻭﻥ ﺒـﺄﻥ ﻴﺒـﺫل‬

‫ﺍﺴﺘﺩﺭﺍﻙ ، ﻭﺴﻴﺠﺩ ﺍﻟﻁﺭﻴﻕ ﻤﺯﺩﺤﻤﺎﹰ.‬

‫ﺍﻟﻤﺠﺭﺏ ﻨﺘﺎﺌﺞ ﻤﻌﺎﻨﺎﺘﻪ ﻟﻜل ﻻﺤﻕ ﻤﺘﺸﻭﻕ ﻟﻠﺴﻴﺭ ﻓﻲ ﺍﻟﺩﺭﺏ ﺍﻟﺼﻌﺏ ، ﻭﺒﺄﻥ ﻴﺤﺘﻔﻲ ﻫﺫﺍ ﺍﻟﻼﺤﻕ ﺒﻤﺎ ﻴﻬﺩﻱ ﺇﻟﻴﻪ ﺍﺨﺘﻔﺎﺀ ﺍﻟﺸﺎﻜﺭ ﺍﻟﺭﺍﻏﺏ‬ ‫ﻓﻲ ﺍﻟﻭﺭﺍﺜﺔ ،ﻭﻴﺯﻴﺩ ﻤﻥ ﻋﻨﺩﻩ ﻤﺎ ﺸﺎﺀ ﺍﷲ .‬ ‫ﻟﻜﻨﻪ ﻟﻴﺱ ﻜل ﺭﺍﻏﺏ ، ﻭﻟﻥ ﺘﺅﻫل ﺍﻷﻤﻨﻴﺎﺕ ﺃﺼﺤﺎﺒﻬﺎ ﻋﻠﻰ ﺍﻟﻭﺠﻪ ﺍﻟﺫﻱ ﻴﺭﻴﺩﻭﻥ ، ﻭﺇﻨﻤﺎ ﺍﻟﻤﺅﻫل ﻤـﻥ ﺃﻫـل ﺒﻌﻘـل ﻭﺫﻜـﺎﺀ،‬

‫ﻭﺒﻨﻔﺱ ﺴﻭﻴﺔ ﺘﻌﺎﺩﻟﺕ ﺃﻁﺭﺍﻓﻬﺎ. ﻭﻜﺎﻨﺕ ﻟﻪ ﻤﻊ ﺍﻟﻤﺨﻀﺭﻤﻴﻥ ﻤﺤﺎﺩﺜﺔ، ﻭﻤﻥ ﺍﻟﻌﺎﺒﺩﻴﻥ ﺍﻗﺘﺒﺎﺱ ﻭﻓﻲ ﺍﻟﻜﺘﺏ ﻏﻭﺼﺔ ، ﻭﻋﻠـﻰ ﺍﻟـﻸﻭﺍﺀ ،‬ ‫ﺼﺒﺭﺓ ، ﻭﻤﺎ ﺜﻡ ﻓﻲ ﺭﻫﻁ ﺍﻟﻤﺅﻤﻨﻴﻥ ﻏﻴﺭ ﺜﻘﺔ ، ﻭﻟﻜﻥ ﺍﷲ ﺘﻌﺎﻟﻰ ﻜﻤﺎ ﻗﺴﻡ ﺍﻷﺭﺯﺍﻕ، ﻓﻨﺤﻥ ﻟﻠﺜﺭﻱ ﻨﻘﺩﻡ. ﻭﺨﻠﻕ ﺍﻟﻘﻠﻭﺏ ﺼﻭﺍﻓﻲ ﻭﺫﻭﺍﺕ‬ ‫ﻏﺒﺭﺍﺕ، ﻓﻌﻠﻰ ﺍﻷﺒﻴﺽ ﻨﺤﺭﺹ ، ﻭﺇﻨﻤﺎ ﻫﻲ ﺍﻟﻘﺭﺍﺌﻥ ﻱ ﻜل ﺫﻟﻙ ﺘﺤﻜﻡ ﺒﻬﺎ، ﻭﻟﻨﺎ ﺤﻕ ﺍﻻﺠﺘﻬﺎﺩ ، ﻭﻟﻴﺱ ﻋﻠﻴﻨﺎ ﺩﻭﺍﻡ ﺍﻹﺼﺎﺒﺔ، ﻭﺇﻨﻤﺎ ﻨﺴﺩﺩ‬

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‫‪www.ikhwan-info.net‬‬ ‫ﻭﻨﻘﺎﺭﺏ، ﻭﻨﺭﺠﺢ ﻭﻨﺭﺠﻭ ، ﻭﻁﺒﻌﺎﺕ ﺍﻟﺨﻴﺭ ﻋﻠﻰ ﺃﺭﺽ ﺍﻟﻌﻤل ﻟﻥ ﺘﻤﻨﻌﻬﺎ ﻓﺭﺍﺴﺘﻨﺎ ﺍﻟﻤﺨﻁﺌﺔ ﺇﺫﺍ ﺼﻤﻡ ﻋﻠﻰ ﻁﺒﻌﺎ ﻤﻘﺘﺩﺭ ﺠﻬﻠﻨﺎ ﻓﻀﻠﻪ ﻓﻅل‬ ‫ﻤﻥ ﻫﻨﺎ ﻓﺈﻥ ﻋﻠﻰ ﻜل ﺇﻤﺎﺭﺓ ﺃﻥ ﺘﺴﺘﺨﺒﺭ ﻭﺘﻔﺘﻴﺵ ﻭﺘﺸﺎﻭﺭ ، ﻟﻴﺴﺘﻘﺭ ﻗﺭﺍﺭﻫﺎ ﻋﻠﻰ ﺘﺭﺸﻴﺢ ﻤﺠﻤﻭﻋﺔ ﻤﻥ ﺍﻟﺩﻋﺎﺓ ﻫﻡ ﻓﻲ ﻅﻨﻬـﺎ‬

‫ﺨﻔﻴﺎ، ﻭﺍﻵﺜﺎﺭ ﺍﻟﺫﺍﻜﻴﺔ ﺘﻬﻭﺍﻫﺎ ﺍﻷﻨﻔﺱ ﻭﺘﺸﻜﺭﻫﺎ ﻭﺘﺘﺒﻌﻬﺎ ﺇﺫﺍ ﺨﻁﻬﺎ ﻗﻭﻱ ﻤﻬﻤﺎ ﻜﺎﻥ ﻗﺼﻴﺎ.‬

‫ﺍﻷﻗﺩﺍﺭ ﻋﻠﻰ ﺤﻤل ﺜﻘل ﺍﻟﻌﻤل، ﻭﺍﻷﻴﻘﻅ ﻓﻲ ﺤﺭﺍﺴﺔ ﺜﻐﻭﺭ ﺍﻟﺩﻋﻭﺓ. ﻭﺍﻷﺼﻭﺍﺕ ﻓﻲ ﺭﻓﻊ ﺍﻷﺫﺍﻥ، ﻟﺘﺴﻠﻙ ﻴﻬﻡ ﺴـﺒﻴل ﺍﻟﺘﻁـﻭﺭ ﻭﺍﻟﺘﺜﻘﻴـﻑ‬ ‫ﻭﺍﻟﺘﻌﺒﺩ ﻭﺍﻟﺘﻌﺭﻑ ﻋﻠﻰ ﺍﻟﻤﻴﺩﺍﻥ، ﻋﻠﻰ ﺃﻤل ﺃﻥ ﻴﻀﻴﻔﻭﺍ ﻤﻥ ﺃﻨﻔﺴﻬﻡ ﺠﻬﺩﺍﹰ ﺫﺍﺘﻴﺎﹰ ﻤﻭﺍﺯﻴﺎﹰ، ﻓﻴﻜﻭﻥ ﺍﻷﺭﺘﻘﺎﺀ ﻭﺍﻟﻨﻀﻭﺝ، ﻭﻴﻜﻭﻥ ﺒﻌﺩ ﺫﻟـﻙ ﺃﻭ‬ ‫ﺃﻥ ﺼﻴﺎﻏﺔ ﺍﻟﺭﺠﺎل ﻫﻲ ﺃﻫﻡ ﺍﻟﻭﺍﺠﺒﺎﺕ، ﻭﺍﻟﻌﺎﻁﻔﺔ ﺍﻹﻨﺴﺎﻨﻴﺔ ﺍﻹﻴﻤﺎﻨﻴﺔ ﺍﻟﻼﻫﺒﺔ ﺍﻟﺘﻲ ﻴﺘﺤﻠﻰ ﺒﻬﺎ ﻤﻌﻅﻡ ﺍﻟﺩﻋﺎﺓ ﻻ ﺘﻜﻔﻲ ﻟﻘﻴـﺎﻤﻬﻡ‬ ‫ﺃﺜﻨﺎﺀﻩ ﺘﻘﺎﺴﻡ ﺍﻷﺩﻭﺍﺭ ﺒﻴﻨﻬﻡ ، ﻓﻴﺤﺼل ﺍﻟﺘﻜﺎﻤل ، ﻭﺘﺘﻘﺩﻡ ﺍﻟﺩﻋﻭﺓ ﺍﻹﺴﻼﻤﻴﺔ ﺨﻁﻭﺍﺕ ﻨﺤﻭ ﺃﻫﺩﺍﻓﻬﺎ.‬

‫ﺒﻤﻬﻤﺔ ﺇﺼﻼﺡ ﺍﻟﺤﻴﺎﺓ ﺒﻌﺩ ﺃﻋﻭﺍﺠﺎﺠﻬﺎ ﻤﺎ ﻟﻡ ﻴﻘﺘﺭﺏ ﺇﻴﻤﺎﻨﻬﻡ ﻴﻌﻠﻡ ﺸﺭﻋﻲ ، ﻭﺜﻘﺎﻓﺔ ﺸﻤﻭﻟﻴﺔ ، ﻭﺩﺭﺍﻴﺔ ﺇﺩﺍﺭﻴﺔ، ﻭﺨﺒﺭﺓ ﻤﻴﺩﺍﻨﻴﺔ ﻭﺍﻗﻌﻴـﺔ،‬ ‫ﻭﻤﻥ ﺃﺠل ﺫﻟﻙ ﻜﺎﻥ ﺤﺭﺼﻨﺎ ﺍﻟﺩﺍﺌﻡ ﻋﻠﻰ ﺍﻜﺘﺸﺎﻑ ) ﻤﻨﻬﺠﻴﺔ ﺍﻟﺘﺭﺒﻴﺔ ﺍﻟﺭﻴﺎﺩﻴﺔ ( ﻭﻭﻀﻌﻬﺎ ﻓﻲ ﺍﻟﺘﻁﺒﻴـﻕ ﺍﻟﻌﻤﻠـﻲ، ﻭﺍﺼـﻁﻴﺎﺩ‬ ‫ﻭﺍﻟﻅﺭﻭﻑ ﺍﻟﻴﻭﻡ ﻤﻭﺍﺘﻴﺔ ﻓﻲ ﻜل ﻤﻜﺎﻥ ﻟﻔﺘﺢ ﻤﺩﺍﺭﺱ ﻓﻲ ﻤﺠﺎل ﺍﻟﺘﺭﺒﻴﺔ ﺍﻟﺭﻴﺎﺩﻴﺔ، ﻭﻫﻲ ﻤﺩﺍﺭﺱ ﻴﺠﺏ ﺃﻥ ﺘﻅـل ﺩﻭﻤـﺎ ﺠـﺯﺀﺍﹰ‬

‫ﻭﺨﻠﻁﺔ ﺍﺠﺘﻤﺎﻋﻴﺔ.‬

‫ﺍﻷﻭﻗﺎﺕ ﻭﺘﺠﻤﻴﻊ ﺍﻟﻁﺎﻗﺎﺕ ﻟﺘﺠﻭﻴﺩﻫﺎ ، ﻭﺭﺒﻁ ﺴﻠﺴﻠﺔ ﺤﻠﻘﺎﺘﻬﺎ ﺍﻟﺘﻨﻔﻴﺫﻴﺔ.‬

‫ﻤﺘﻤﻴﺯﺍ ﻓﻲ ﺍﻟﻌﻤل ﺍﻹﺴﻼﻤﻲ، ﻜﺤﻠﻘﺔ ﺠﺩﻴﺩﺓ ﻟﻬﺎ ﻨﺴﺏ ﻤﻊ ﺍﻟﻤﺤﺎﻭﻻﺕ ﺍﻟﺴﺎﺒﻘﺔ، ﻭﺘﺒﻨﻲ ﻓﻭﻕ ﺒﻨﺎﺌﻬﺎ ﺍﻟﺴﺎﻟﻑ، ﻭﻟﻥ ﺘﻜﻭﻥ ﺍﻷﺨﻴﺭﺓ ﻭﻻ ﺃﻫﻠﻬﺎ‬

‫ﺒﺎﻟﻤﻜﺘﻔﻴﻥ ، ﻭﺇﻨﻤﺎ ﺍﻻﺴﺘﺯﺍﺩﺓ ﻤﻥ ﺍﻟﺨﺒﺭ ﻭﺘﺠﺩﻴﺩ ﺍﻟﺨﺒﺭ ﺩﻴﻥ ﻜل ﺩﺍﻋﻴﺔ ، ﻨﺎﺸﺌﺎ ﻜﺎﻥ ﺃﻡ ﻤﺨﻀﺭﻤ ﹰ.‬ ‫ﺎ‬ ‫ﺩﻫﻤﺘﻨﺎ ﺃﺸﻴﺎﺀ .. ﻓﺎﻀﻌﻔﺕ‬
‫‪‬‬

‫ﻭﺘﺒﺩﺃ ﻋﻤﻠﻴﺔ ﺍﻟﺘﻁﻭﻴﺭ ﺒﺘﺸﺨﻴﺹ ﺍﻟﻨﻘﺹ ﻭﻤﻌﺭﻓﺔ ﺍﻟﺴﻠﺏ، ﺇﺫ ﺃﻥ ﺍﻻﺠﺘﻤﺎﻉ ﺍﻟﻤﺜﺎﻟﻲ ﻟﻠﺼﻔﺎﺕ ﺍﻟﺠﻴﺩﺓ ﻭﺒﺎﻟﻤﻘﺎﺩﻴﺭ ﺍﻟﻤﺘﻨﺎﺴﺒﺔ ﺃﻤـﺭ‬

‫ﻨﺎﺩﺭ، ﻭﺍﻟﻤﺜﺎﻟﻴﻭﻥ ﺍﻟﻜﻤل ﻗﻠﻴل ﻋﺩﺩﻫﻡ، ﻤﻊ ﺃﻥ ﺍﻟﻔﻁﺭﺓ ﻫﻴﺂﺕ ﻭﻴﺴﺭﺕ ﻨﻴل ﻤﻜﻭﻨﺎﺕ ﺍﻟﺨﻴﺭ، ﻭﻫﻲ ﺃﺴﻬل ﻋﻠﻴﻬﺎ ﻤﻥ ﺘﻌﻘﻴﺩ ﻤﻼﺯﻡ ﻟﻜل ﺸﺭ،‬ ‫ﻭﻜﻠﻤﺎﺕ ﺍﻟﺘﺭﺒﻴﺔ ﻭﻤﻭﺍﻋﻅ ﺍﻟﻨﺎﺼﺤﻴﻥ ﺘﺒﻠﻎ ﺒﺎﻟﻔﻁﺭﻱ ﻤﺭﺍﺤل ﺃﺒﻌﺩ ، ﻭﻟﻜﻥ ﺍﻟﺨﻭﺍﺫل ﺘﻨﺤﺕ ﻭﺘﺼﺩ ﻭﺘﺼﺭﻑ ﻭﺘﺒﻌﺜﺭ ﻭﺘﺅﺨﺭ ، ﻭﻤـﻥ ﺒـﻴﻥ‬ ‫ﺇﻴﻀﺎﺤﻬﺎ ﻭﺠﻼﺌﻬﺎ، ﻭﻨﻘﺹ ﻋﻥ ﺍﻟﺘﺄﻤل ﺍﻟﻤﺘﺄﻨﻲ ﺘﻔﺭﻀﻪ ﺍﻟﻌﺎﻁﻔﺔ ﺍﻟﻤﺘﺄﺠﺠﺔ ﺇﺫﺍ ﻏﻤﺭﺕ ﻭﺍﺴﺘﻭﻟﺕ ، ﻭﻟﻠﺸﻴﻁﺎﻥ ﺃﻨﻑ ﻴﺩﺴﻪ ﻓﻲ ﻜل ﺫﻟـﻙ ،‬ ‫ﻭﻤﺎ ﺘﺯﺍل ﻗﻨﻭﺍﺕ ﺍﻟﺤﻴﺎﺓ ﻴﺴﻠﻜﻬﺎ ﻤﻬﺯﻭﻤﻭﻥ ﻭﺜﺎﺒﺕ ، ﻭﻤﺘﺭﺩﺩﻭﻥ ﻭﺤﺎﺯﻡ ، ﻭﻏﻀﺎﺏ ﻭﻋﻘﻼﻨﻲ، ﻭﻤﺒﻁﺌﻭﻥ ﻭﺴﺭﻴﻊ ﻭﻟﻠﻔﻘﺭ ﻭﺴﻭﺴﺔ ﺘﻘـﺭ‬ ‫ﻴﺼﺎﺤﺒﻪ ﻤﻥ ﺍﻟﻜﻔﺭ ﻤﺎ ﻟﻡ ﻴﻌﺼﻡ ﺍﷲ ، ﻭﻓﻲ ﺍﻟﻬﺠﺭﺓ ﺁﻻﻡ ﻭﻓﺭﺍﻕ ﺃﺤﺒﻪ، ﻭﺍﻷﻋﺭﺍﺽ ﻋﺯﻴﺯﺓ ﻭﺘﻨﻜﺴﺭ ﻋﻨﺩﻫﺎ ﺴﻴﻭﻑ ﺍﻹﻨﻜﺎﺭ ﻭﺍﻟﺘﻐﻴﻴـﺭ ﺇﺫﺍ‬ ‫ﻭﺍﻟﺩﻋﻭﺓ ﺍﻹﺴﻼﻤﻴﺔ ﻟﻴﺴﺕ ﻓﻭﻕ ﺘﺄﺜﻴﺭ ﺍﻟﻤﺅﺜﺭﺍﺕ ، ﻭﻟﻥ ﺘﻜﻭﻥ ﻤﻼﺌﻜﻴﺔ ﺍﻷﻨﻤﺎﻁ ، ﻭﺩﻫﻡ ﺒﻌﺽ ﺃﻓﺭﺍﺩﻫﺎ ﺤﺯﻥ ﻤـﺫﻫل، ﺃﻭ ﺃﺜﻘـل‬ ‫ﻭﻫﺫﻩ ﺍﻟﻅﻭﺍﻫﺭ ﺍﻟﺜﻼﺙ ﻫﻲ ﺃﻫﻡ ﻤﺎ ﻴﻤﻴﺯ ﺍﻟﻔﺎﺤﺹ ﻤﻥ ﻨﻘﺹ ﻓﻲ ﺩﺍﺭ ﺍﻟﻌﻤل ﺍﻹﺴﻼﻤﻲ ﺍﻟﻴﻭﻡ ، ﻭﺍﻟﻬﺒﻭﻁ ﻴﺴﺘﺩﺭﻙ ﻋﻠﻴﻪ ﺍﻟﻌﺩﻭ ،‬ ‫ﺤﺯﻥ ﻴﻠﻑ ﺍﻟﻤﺭﺀ ﺇﺫﺍ ﻓﺎﺘﺘﻪ ﺃﻤﻭﺍل ﻭﻤﺼﺎﻟﺢ ﻭﻟﺫﺍﺕ، ﻭﻏﻔﻠﺔ ﻋﻥ ﺍﻟﻤﺒﺎﺩﺭﺓ ﺘﺴﺒﺒﻬﺎ ﺃﻨﻭﺍﻉ ﺍﻟﻤﻠﻬﻴﺎﺕ، ﻭﺸﺒﻬﺔ ﻻ ﻴﺴﻌﻑ ﺫﻜﺎﺀ ﺍﻟﻤﺤﺎﻭل ﻓـﻲ‬

‫ﻫﺩﺩﻫﺎ ﻋﺘل ﻭﺯﻨﻴﻡ.‬

‫ﺁﺨﺭﻴﻥ ﻤﻨﻬﻡ ﺒﻁﺭ ﻤﻘﻌﺩ، ﻓﻘﺴﺕ ﻗﻠﻭﺏ ﺜﻡ، ﻭﺘﺤﻭﻟﺕ ﻋﻥ ﺯﻴﻨﺔ ﺍﻟﻌﻠﻡ ﻋﻘﻭل، ﻭﻜﺭﻩ ﺠﻭﺍﺯﻡ ﺍﻷﻤﺭﺍﺀ ﻨﻔﺭ ﻤﻥ ﺠﻨﺩ ﺍﻟﺤﻕ.‬ ‫ﻭﺍﻟﻌﻠﻡ ﺒﺎﻟﺘﻌﻠﻡ ، ﻭﺍﻟﺘﺭﺍﺨﻲ ﻴﻠﻴﻕ ﻟﻪ ﺍﻻﻟﺘﺯﺍﻡ.‬

‫ﺇﻥ ﻗﺴﻭﺓ ﺍﻟﻘﻠﻭﺏ ﺇﻨﻤﺎ ﻫﻲ ﻨﺘﻴﺠﺔ ﻟﻔﻘﺭ ﻓﻲ ﺍﻟﺤﻴﺎﺓ ﺍﻹﻴﻤﺎﻨﻴﺔ ﻟﻠﺩﺍﻋﻴﺔ، ﻭﻤﻥ ﺸﺄﻨﻬﺎ ﺃﻥ ﺘﻘﺘﺭﻥ ﺒﺄﺴﻭﺃ ، ﺃﺨـﺭﻯ ، ﻤـﻥ ﺍﻟﺤﺴـﺩ‬

‫ﻗﻭﻤﻭﺍ ﺒﻨﺎ ﻨﺘﺄﻟﻪ....‬

‫ﻭﺴﻭﺀ ﺍﻟﻅﻥ ﻭﺍﻟﻐﻴﺒﺔ ﻭﺍﻟﺘﻜﺒﺭ، ﻭﻴﺤﺘﺎﺝ ﻜل ﺩﺍﻋﻴﺔ ﺇﻟﻰ ﺃﻥ ﻴﻐﺎﻟﺏ ﻨﻔﺴﻪ ﻤﻐﺎﻟﺒﺔ، ﻭﻴﺘﻜﻠﻑ ﺍﻟﺘﻁﺒﻊ ﺒﻁﺎﺒﻊ ﺍﻟﻤﺅﻤﻨﻴﻥ ،ﻭﻴﺤﺭﺹ ﻋﻠﻰ ﺃﻀﺩﺍﺩ‬

‫ﺫﻟﻙ ﻤﻥ ﻤﻘﺎﺭﻨﺎﺕ ﺍﻟﺨﺸﻭﻉ، ﻤﻥ ﺍﻷﺨﻭﺓ ﻭﺤﺴﻥ ﺍﻟﻅﻥ ﻭﺍﻟﻜﻠﻡ ﺍﻟﻁﻴﺏ ، ﻟﻴﻠﻴﻥ ﻗﻠﺒﻪ.‬

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‫‪www.ikhwan-info.net‬‬ ‫ﻭﺇﻨﻤﺎ ﻫﻲ ﻋﺯﻤﺎﺕ ﺃﻜﺜﺭ ﻤﻤﺎ ﻫﻲ ﻤﻭﺍﻋﻅ ﻭﻤﻨﺎﻫﺞ ﺘﺤﺼﻰ ﺭﻜﻭﻉ ﺍﻟﻤﺅﻤﻨﻴﻥ ﺒﻌﺩ ﺍﻟﻔﺭﺍﺌﺽ ﻭﺍﻟﺴﺠﺩﺍﺕ، ﺃﻭ ﺘﺤﺼﻲ ﻋﻠﻴﻪ ﺘـﻼﻭﺓ‬

‫ﺍﻵﻴﺎﺕ ، ﻭﻟﻘﺩ ﺃﻜﺘﺎل ﻜل ﻤﺭﺸﺢ ﻟﺤﻤل ﺜﻘل ﺍﻷﻋﺒﺎﺀ ﺍﻟﺭﻴﺎﺩﻴﺔ ﻜﻴﻼﹰ ﻭﺍﻓﺭﺍﹰ ﻤﻥ ﺍﻟﺘﺫﻜﻴﺭ ﻭﻜﻠﻤﺎﺕ ﺍﻟﺘﺸﺠﻴﻊ ﻭﺘﺒﻴﺎﻥ ﻁﺭﻴﻕ ﺍﻵﺨﺭﺓ ، ﻭﻨﻜﺭﻩ ﺃﻥ‬ ‫ﻨﺘﻜﻠﻑ ﻋﺩ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻋﻠﻴﻪ ﻋﺩﺍ ، ﻭﻟﻜﻨﺎ ﻨﻜﻠﻪ ﺇﻟﻰ ﺍﻟﻤﻌﻴﺘﺔ ﻭﻫﻤﺘﻪ ، ﻭﻨﺄﻤل ﺃﻥ ﻴﻨﺘﻔﺽ ﻋﻠﻰ ﺍﻟﻔﺘﻭﺭ ﺍﻟﻤﺴﺘﻭﻟﻲ، ﻭﺃﻥ ﻴﻘﻁﻊ ﺍﻟﺘﻭﺍﻨﻲ، ﺁﺒﻴـﺎ‬ ‫ﻗﻭﺓ ﺇﻻ ﺒﺎﷲ، ﻤﻨﻘﻠﺒﺎ ﻋﻠﻰ ﺒﻴﻥ ﻋﻤﻭﺩﻴﻥ ﻴﻤﺭﻍ ﺍﻟﺠﺒﻬﺔ ﻁﻭﺭﺍﹰ، ﻭﻤﺘﻐﻨﻴﺎ ﺒﺎﻟﺯﻫﺭﺍﻭﻴﻥ ﻭﺍﻟﺤﺎﻤﻴﻤﺎﺕ ﻭﻤﺎ ﺒﻴﻨﻬﻤﺎ ﻗﺒل ﺸﺭﻭﻕ ﻭﻏﺭﻭﺏ، ﻤـﺎﺌﻼﹰ‬ ‫ﺇﻟﻰ ﺒﺩﺍﻴﺎﺘﻪ ﺍﻟﻘﺩﻴﻤﺔ ﻴﻭﻡ ﻜﺎﻥ ﺤﻤﺎﻡ ﻤﺴﺠﺩ ، ﻤﺴﺘﻐﻔﺭﺍ ﻤﺨﺒﺘﺎ، ﻤﺘﻨﻘﻼ ﺒﻴﻥ ﺘﺴﺒﻴﺢ ﻭﺤﻤﺩ ﻭﺘﻜﺒﻴﺭ ﻭﺘﻬﻠﻴل ، ﻤﻜﺭﺭﹰ ﻜﻨﺯ ﺍﻟﺠﻨﺔ: ﻻ ﺤﻭل ﻭﻻ‬ ‫ﺍ‬ ‫ﺇﻟﻰ ﺍﻟﻤﻘﺎﺒﺭ ﻤﻥ ﺒﻌﺩ، ﻭﻋﺎﻜﻔﺎﹰ ﻋﻠﻰ ﻗﺭﺍﺀﺓ ﻓﺼﻭل ﻤﻥ ﺍﻟﻤﺩﺍﺭﺝ ﻭﺍﻟﺠﻭﺍﺏ ﺍﻟﻜﺎﻓﻲ ﻭﺇﺤﻴﺎﺀ ﺍﻹﺤﻴﺎﺀ ﻤﺘﺄﻤﻼ ﺍﻟﺘﺤﻔﺔ ﺍﻟﻌﺭﺍﻗﻴﺔ، ﻟﻨﻔﺨﺭ ﺒﻪ ﻫـﻭ‬ ‫ﺇﻥ ﺇﻫﺩﺍﺭ ﺇﻟﺯﺍﻡ ﺍﻟﺩﺍﻋﻴﺔ ﺒﻜﻤﻴﺎﺕ ﺘﻨﻔﻠﻴﺔ ﻭﺍﻻﻜﺘﻔﺎﺀ ﺒﺎﻟﻨﺩﺏ ﺘﺠﺭﺒﺔ ﺘﺭﺒﻭﻴﺔ ﻟﻬﺎ ﺸﻭﺍﻫﺩ ﻤﻥ ﺍﻟﻨﺠﺎﺡ ﻜﺜﻴﺭﺓ، ﻭﺨﻴﺭ ﻤﻥ ﺍﻟﺭﻗﺎﺒﺔ ﻋﻠﻰ‬

‫ﺘﺤﻔﺔ ﺒﻌﺩ ﺫﻟﻙ ﺤﻘﺎ.‬

‫ﺍﻟﻌﺒﺎﺩﺓ ﺃﻥ ﻨﺘﻠﻤﺱ ﻭﻨﺘﺤﺭﻯ ﺁﺜﺎﺭﻫﺎ ﻭﺍﻤﺎﺭﺍﺘﻬﺎ ﻓﻲ ﺍﻟﺼﺎﻋﺩ ، ﻭﻤﻥ ﺨﺽ ﺠﻨﺎﺡ ﻴﺒﺩﻴﻪ، ﻭﺭﻓﻕ ﻭﺠﻴﺎﺀ ﻭﺤﻠﻡ ﻭﻟﻴﻥ ﺠﺎﻨﺏ، ﻭﻁﺭﺍﻭﺓ ﻟﺴﺎﻥ،‬ ‫ﻭﻋﺼﺎﻤﻴﺔ ﻨﻔﺱ، ﻤﻊ ﻤﺭﻭﺀﺓ ﻭﻜﺭﻡ، ﻭﺘﺄﻤل ﺍﻷﺤﺴﻥ، ﻭﻅﻥ ﺍﻟﻼﺌﻕ ﺒﺎﻟﻤﺅﻤﻨﻴﻥ ، ﻭﺼﺒﺭ ﻋﻠﻰ ﺍﻟﻌﺴﺭ ، ﻭﻋﻠﻰ ﺘﻘﺼﻴﺭ ﺍﻷﺼﺤﺎﺏ ﻓﻲ ﺤﻘﻪ‬ ‫، ﻭﺸﻜﺭ ﻟﻠﺠﻤﻴل، ﻓﺈﻥ ﺠﻤﺎﻋﺔ ﺍﻟﺩﻋﺎﺓ ﺇﻟﻰ ﺍﷲ ﻤﻜﻠﻔﺔ ﻗﺒل ﻜل ﺸﻲﺀ ﺒﺘﺠﺩﻴﺩ ﻤﻜﺎﺭﻡ ﺍﻷﺨﻼﻕ ﺒﻌﺩ ﺫﺒﻭل ﺍﻋﺘﺭﻯ ﺍﻟﺤﻴﺎﺓ ﻓﺘﺭﻜﻬﺎ ﻤﺎﺌﻠﺔ ﺍﻟﺠﻨﺏ‬ ‫ﻟﻴﺴﺕ ﺘﻌﺭﻑ ﺍﺴﺘﻭﺍﺀ ﺍﻟﺨﻁﻭ ﻭﻻ ﻟﻠﻌﻴﺵ ﻓﻲ ﺭﺤﺎﺒﻬﺎ ﻟﺫﺓ ، ﻭﻗﺩ ﺫﻫﺒﺕ ﺍﻟﻠﺫﺍﺌﺩ ﻤﻊ ﺍﻟﻨﺒﻼﺀ ﺍﻟﺴﺎﺩﺓ ﺃﻫل ﺍﻟﻌﻠﻡ ﻭﺍﻹﻨﻔﺎﻕ ﻭﺍﻟﺴﺘﺭ ﻭﻨﻬـﻭﺽ‬ ‫ﺍﻟﻔﺠﺭ ﻭﺩﻤﻭﻉ ﺍﻟﻠﻴل ، ﻭﻨﺤﻥ ﺍﻟﻤﺭﺸﺤﻭﻥ ﻻﺴﺘﺌﻨﺎﻑ ﻤﺎ ﺴﻠﻑ، ﻭﻋﻠﻰ ﺍﻟﺘﻭﻜل ﻭﻋﺴﻰ ﻭﻟﻌل ﺍﻷﻤـل ﻭﺍﻟﺜﻘـﺔ ﺘﻌﺘﻤـﺩ، ﻭﺍﻟﻤﺘﺎﺒﻌـﺔ ﻟﻜـل‬ ‫ﺃﻴﺎﻡ ﻜﺎﻥ ﻓﻴﻬﺎ ﻤﻥ ﺍﻟﻤﻘﺒﻠﻴﻥ ﻭﺴﻴﻜﻭﻥ ﻜﻤﺎ ﺍﷲ ﺘﻌﺎﻟﻰ ﻴﻬﺏ.‬
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‫ﺍﻟﺼﺎﻋﺩﻴﻥ ﻓﻲ ﺴﻌﻴﻬﻡ ﺍﻟﺘﻌﺒﺩﻱ ﻭﺍﺠﺒﺔ، ﻭﻟﻜﻨﻬﺎ ﺍﻟﺘﺸﻭﻴﻕ ﻭﺍﻟﺫﻜﺭﻯ ﻭﻤﺎ ﻫﻲ ﺒﻔﺤﺹ ﻭﺘﺩﻗﻴﻕ ، ﻭﺘﻬﺏ ﺇﺩﺒﺎﺭ ﻗﻠﺏ ﺍﻟﻤﺤﺎﻭل ﺤﻴﻥ ﻴﺩﻴﺭ ﺇﻟﻰ‬ ‫ﺜﻡ ﻫﻴﺎ ﺒﻨﺎ ﻨﺸﺘﺭﻱ ﺍﻟﻤﺼﺎﺒﻴﺢ‬

‫ﻭﻟﺌﻥ ﻜﺎﻨﺕ ﺍﻟﺘﻘﻭﻯ ﺘﺩﻴﺭ ﺍﻟﻤﻌﺭﻜﺔ ﺍﻟﺨﻔﻴﺔ ﻟﻠﺤﻴﺎﺓ ﻭﺘﻔﺭﺽ ﺘﺭﺠﻴﺤ ﹰ ﻟﻠﺘﻘﻲ ﺍﻟﻨﻘﻲ ﻋﻠﻰ ﺃﻫل ﺍﻟﻜﻔﺭ ﻭﺍﻟﻔﺠﻭﺭ ﻭﺍﻟﻌﺼﻴﺎﻥ، ﻓـﺈﻥ ﺍﻟﻌﻠـﻡ ﻤـﻥ‬ ‫ﺎ‬ ‫ﻭﻤﻥ ﻫﻨﺎ ﻟﺯﻤﺕ ﺃﻨﻭﺍﻉ ﻤﻥ ﺍﻟﻌﻠﻭﻡ ﻟﻜل ﻤﻨﺘﺩﺏ ﻟﻌﻤل ﺇﺴﻼﻤﻲ ﺭﻴﺎﺩﻱ، ﻟﺯﻭﻤﺎ ﻴﺼﺤﺒﻪ ﺘﺩﻗﻴﻕ ، ﻭﺘﺩﻴﻤﻪ ﺭﻗﺎﺒﺔ ، ﻭﺘﻨﻅﻤﻪ ﻤﻨﻬﺠﻴﺔ‬

‫ﺠﺎﻨﺏ ﺁﺨﺭ ﻴﺩﻴﺭ ﻤﻌﺭﻜﺔ ﺍﻟﺤﻴﺎﺓ ﺍﻟﻅﺎﻫﺭﺓ، ﻭﻨﺤﻥ ﺃﻭ ﺃﻭﻟﺌﻙ ، ﺁﻴﻨﺎ ﺍﻷﻋﻠﻡ، ﻭﻟﺌﻥ ﺭﺠﻊ ﺫﻭ ﺍﻟﺘﺄﻟﻪ ﺒﺄﺠﺭ ﻓﺈﻥ ﺫﺍ ﺍﻟﻌﻠﻡ ﻴﺭﺠﻊ ﺒﺄﺠﺭ ﻭﻨﺼﺭ.‬

‫ﺘﻔﺼﻴﻠﻴﺔ ﺫﺍﺕ ﺍﺴﺘﻘﺼﺎﺀ ﻭﺘﻜﺎﻤل ، ﻭﻗﺩ ﺃﻟﺤﻘﻨﺎ ﺒﻬﺫﺍ ﺍﻟﻤﻴﺜﺎﻕ ﺍﻟﺘﻁﻭﻴﺭﻱ ﻗﺎﺌﻤﺔ ﺘﺴﺭﺩ ﺃﺴﻤﺎﺀ ﻜﺘﺏ ﻓﻲ ﺸﺘﻰ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻤﻌـﺎﺭﻑ ﻭﺍﻟﻔﻨـﻭﻥ‬ ‫ﻭﻟﻤﺤﺭﻜﺎﺕ ﺍﻟﺤﻴﺎﺓ ، ﻭﺃﺴﺭﺍﺭ ﺍﻷﻨﻔﺱ ﻭﺨﻔﺎﻴﺎ ﺩﻫﻭﺭ ﻤﺭﺕ ، ﻭﺨﻁﻁ ﺃﺤﺯﺍﺏ ﺃﺜﺭﺕ، ﻭﺼﻔﺎﺕ ﻭﺍﻗﻊ ﺤﻲ، ﻭﺘﻭﺠﻬﺎﺕ ﺘﻁـﻭﺭ ﻴﺠـﺭﻱ ﻓـﻲ‬ ‫ﺍﻟﻤﻬﻤﺔ ﻤﻌﺠﺯﺓ ﺘﺄﺘﻲ ﻋﻠﻰ ﻨﻤﻁ ﻏﻴﺭ ﺫﻱ ﻗﻴﺎﺱ.‬

‫ﻨﺭﻯ ﻀﺭﻭﺭﺓ ﻋﻜﻭﻑ ﺍﻟﺘﻠﻤﻴﺫ ﻋﻠﻰ ﻤﻁﺎﻟﻌﺘﻬﺎ ﻭﺍﺴﺘﻴﻌﺎﺒﻬﺎ ﻭﺍﻗﺘﺒﺎﺱ ﺍﻟﻔﻘﺭﺍﺕ ﺍﻟﻤﻬﻤﺔ ﻤﻨﻬﺎ ، ﻟﻴﺠﺯل ﻋﻭﺩﺓ ، ﻭﻴﺴﺘﻭﻟﻰ ﻓﻬﻤﻪ ﻟﻺﺴـﻼﻡ ،‬ ‫ﻤﺠﺎﺭﻱ ﺍﻟﻨﻤﺎﺀ ﻭﺍﻟﺘﻐﻴﺭ ﻟﻥ ﺘﻭﻗﻔﻪ ﺃﻭﻫﺎﻡ ﻋﺠﺯ ﻤﻘل ﻴﺭﻏﺏ ﻓﻲ ﺃﻥ ﺘﻨﺘﻅﺭﻩ ﺩﻭﺭﻩ ﺍﻟﻜﻭﻥ ﺍﻟﺩﻭﺍﺭ ﺇﻟﻰ ﺤﻴﻥ ﻴﻠﻡ ﺸـﻌﺜﻪ ، ﺃﻭ ﺘﻌﻔﻴـﻪ ﻤـﻥ‬ ‫ﺍﻟﻌﻠﻡ ﺒﺎﻟﺘﻌﻠﻡ ، ﻭﻻ ﺒﺩ ﻤﻥ ﺃﺨﺫ ﺍﻟﻨﻔﺱ ﺒﺎﻟﺸﺩﺓ، ﻭﺇﻁﺎﻟﺔ ﺍﻟﻤﺠﺎﻟﺱ، ﻭﺃﺤﻴﺎﺀ ﺍﻟﻤﺤﺎﻭﺭﺍﺕ، ﻭﻻ ﻴﺘﻤﻠﻕ ﺍﻟﺩﺍﻋﻴﺔ ﻟﻤﺎﻟﻙ ﺤﻜﻤﺔ ﺤﺘـﻰ‬

‫ﻴﻤﻨﺤﻬﺎ ﻟﻪ ﺨﻴﺭ ﻟﻪ ﻤﻥ ﺃﺴﻤﺎﺭ ﺍﻷﻗﺭﺍﻥ، ﻭﻫﺫﺍ ﻋﺼﺭ ﺜﻭﺭﺓ ﺍﻟﻌﻠﻡ ﻭﻤﻨﻬﺠﻴﺔ ﺍﻷﻋﻤﺎل، ﻭﺍﻟﻌﻤﻕ ﺸﺭﻁ ﻟﻠﻤﻀﻲ ﻓﻲ ﺍﻟﻤﻨﺎﻓﺴﺔ ، ﻭﻤﺎ ﻋـﺎﺩﺕ‬ ‫ﺍﻷﺤﺭﻑ ﺍﻟﻴﺴﻴﺭﺓ ﺘﺩﺒﺭ ﻨﻘﺎﺸﺎ ﺃﻭ ﺘﺭﺸﺢ ﺼﺎﺤﺒﻬﺎ ﻟﻨﺩﺭﺓ ﺃﻭ ﺘﻘﺭﻴﺭ ﻨﺎﺠﺢ ﺃﻭ ﻤﻘﺎﻟﺔ ﻟﻬﺎ ﺭﻭﺍﺝ ﺃﻭ ﺨﻁﺒﺔ ﻴﻨﺼﺕ ﻟﻬﺎ ﺍﻟﻨﺎﺱ ، ﺒل ﺍﻟﻤﻠﻲﺀ ﻫﻭ‬ ‫ﺴﻴﺩ ﺍﻟﺴﺎﺤﺎﺕ ﻭﺃﺒﻭ ﺍﻟﻤﻨﺎﺒﺭ ، ﻭﻤﺎ ﻨﻅﻥ ﺃﻥ ﺤﺎﺌﺯ ﺍﻟﻌﻠﻡ ﺍﻟﺸﺭﻋﻲ ﻴﺴﺘﻁﻴﻊ ﺒﺜﻪ ﻤﺎ ﻟﻡ ﻴﻀﻑ ﺇﻟﻴﻪ ﻋﻠﻤﺎ ﺒﺎﻟﻠﻐﺔ ﻭﺍﻵﺩﺍﺏ ﻭﺍﻟﺘﺎﺭﻴﺦ ﻭﻤﻘﺩﻤﺎﺕ‬

‫ﺍﻻﻗﺘﺼﺎﺩ ﻭﺍﻹﺩﺍﺭﺓ ﻭﺍﻟﻌﻠﻭﻡ ﺍﻟﺘﻁﺒﻴﻘﻴﺔ ، ﻤﻊ ﻨﻅﺭﺓ ﻓﻲ ﺍﻟﻔﻠﺴﻔﺔ ، ﻭﻫﺫﺍ ﺍﻟﺸﻤﻭل ﻫﻭ ﻤﻅﻨﺔ ﺘﺄﺜﻴﺭﻩ ﻓﻲ ﺃﻭﺴﻁ ﺍﻟﻤﺜﻘﻔﻴﻥ ، ﻭﻴﺩﻭﻨﻪ ﻴﺘﻠﻌﺜﻡ ﻭ‬ ‫ﺍﻟﺘﺎﺒﻊ ﻴﺴﺘﻁﻴﻊ ﺍﻹﻗﻼل ، ﻭﺍﻟﺭﺍﻀﻲ ﺒﻤﻨﺎﺯل ﺍﻟﻬﺎﻤﺵ ﻴﻤﻜﻨﻪ ﺴﻤﺎﻉ ﺍﻷﺸﺭﻁﺔ ﻤﻜﺘﻔﻴﺎ ﺒﻬﺎ، ﺃﻭ ﺍﻟﺭﻜﺽ ﻭﺭﺍﺀ ﺨﻁﺒﺎﺀ ﺍﻟﻌﺎﻁﻔﻴـﺎﺕ‬ ‫ﻴﻀﻁﺭﺏ ﻋﺭﻀﻪ.‬

‫ﻟﻴﺸﺒﻊ ﻨﻔﺴﻪ، ﻭﻟﻜﻨﺎ ﻨﺘﺤﺩﺙ ﻋﻥ ﻗﻭﻡ ﻓﻲ ﺍﻟﻤﺭﻜﺯ ﻭﺍﻟﺒﺅﺭﺓ ﻭﺍﻟﻘﻠﺏ ﻭﺍﻟﺼﻤﻴﻡ ، ﻴﺭﻴﺩﻭﻥ ﻗﻴﺎﺩﺍﺕ ﺍﻟﻨﺎﺱ ﻭﻤﻌﺎﻜﺴﺔ ﺍﻟﺘﻴﺎﺭ ﻭﻤﻘﺎﻭﻤﺔ ﺍﻟﻐـﺯﻭ‬ ‫ﻭﻤﻌﺎﻨﺩﺓ ﺍﻟﻌﺎﻟﻡ ، ﻭﻟﻬﻡ ﻫﺩﻑ ﺇﺼﻼﺡ ﻭﺘﻐﻴﻴﺭ ﻭﻫﺩﻡ ﻁﻭﺍﻏﻴﺕ ﺍﺴﺘﻌﺒﺩﺕ ﺍﻟﻌﻠﻡ ﻭﺴﺨﺭﺘﻪ، ﻭﻗﻭﻡ ﻫـﺫﻩ ﻫﻭﻴـﺎﺘﻬﻡ ﻭﺨـﻭﺍﺭﻁﻬﻡ ﻭﻏﺎﻴـﺎﺘﻬﻡ‬ ‫ﻴﻔﺘﺭﺽ ﺃﻨﻬﻡ ﻨﺫﺭﻭﺍ ﺃﻨﻔﺴﻬﻡ ﻟﻠﺘﻌﺏ ﻭﺠﻤﻊ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻤﻌﺎﺭﻑ ﻭﺍﻟﻔﻨﻭﻥ.‬

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‫‪www.ikhwan-info.net‬‬ ‫ﻭﻨﺴﻤﻲ ﺍﻟﺘﻌﻠﻡ ﺘﻌﺒﺎ ﻭﻫﻭ ﻟﺫﺓ ﻜﻠﻪ ﻭﻋﺫ، ﻭﺍﺭﺘﻔﺎﻉ ﺩﺭﺠﺎﺕ ، ﻭﺴﺒﺏ ﺍﺤﺘﺭﺍﻡ، ﻭﺠﻭﺍﺯ ﻤﺭﻭﺭ ، ﻭﺸﻬﺎﺩﺓ ﺍﻤﺘﻴﺎﺯ،ﻭﻭﺜﻴﻘﺔ ﺍﻨﺘﺴـﺎﺏ‬ ‫ﻭﻴﺠﻤﻌﻨﺎ ﺍﻟﻌﺭﻑ ﺍﻟﺠﻤﻴل‬
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‫ﺇﻟﻰ ﻨﺎﺩﻱ ﺍﻟﻨﺨﺒﺔ.‬

‫ﻏﻴﺭ ﺃﻥ ﺘﻠﻙ ﺍﻟﻌﺒﺎﺩﺓ ﺘﻤﻨﺢ ﺍﻟﻌﺎﺒﺩ ﺍﻋﺘﺩﺍﺩﺍ ﺒﺎﻟﻨﻔﺱ، ﻭﻫﺫﺍ ﺍﻟﻌﻠﻡ ﻴﻐﻤﺭ ﺼﺎﺤﺒﻪ ﺒﻨﺸﻭﺓ ، ﻓﻭﺠﺏ ﺒﺫﻟﻙ ﻋﻠﻰ ﻁﺎﻟﺏ ﺍﻟﺭﻴـﺎﺩﺓ ﺍﻟﻌﺎﺒـﺩ‬

‫ﺍﻟﻤﺘﻌﻠﻡ ﺃﻥ ﻴﺭﺍﻗﺏ ﻭﻀﻌﻪ، ﻟﺌﻼ ﻴﻠﺒﺱ ﻋﻠﻴﻪ ﺍﻻﻋﺘﺩﺍﺩ ﺃﻭ ﻨﻤﻭﻩ ﻋﻠﻴﻪ ﺍﻟﻨﺸﻭﺓ ﻓﻴﺘﺸﺒﻪ ﺒﺎﻟﺴﺎﺌﺒﻴﻥ ﻭﻴﺴﺘﺴﻴﻎ ﺍﻻﺴﺘﻘﻼل ﻭﺍﻟﺘﻔﺭﺩ ﻭﺤﺭﺓ ﺍﺘﺨﺎﺫ‬ ‫ﺍﻟﻘﺭﺍﺭ، ﺇﺫ ﺃﻥ ﺍﻟﻔﺭﻭﻕ ﻫﺎﻫﻨﺎ ﻁﻔﻴﻔﺔ ، ﻭﻗﺩ ﻻ ﻴﻠﺤﻅﻬﺎ ﺍﻟﻤﻨﻬﻤﻙ ﻭﺍﻟﻤﻠﺘﺫ ، ﻓﺈﻨﻬﺎ ﻟﻴﺴﺕ ﻓﺎﺭﻗﺔ ﺒﻴﻥ ﺇﺴﻼﻡ ﻭﻜﻔﺭ ﺃﻭ ﺨﻴﺭ ﻭﺸﺭ ﺤﺘﻰ ﺘﻜﻭﻥ‬ ‫ﺠﻠﻴﺔ ﻭﻟﻜل ﻤﺅﻤﻥ، ﻭﺇﻨﻤﺎ ﻫﻲ ﻓﺭﻭﻕ ﺒﻥ ﻤﻨﺎﺯل ﺍﻟﻔﻀل ﻭﺩﺭﺠﺎﺕ ﺍﻟﻘﺭﺒﺎﺕ، ﻭﻟﻠﺩﺍﻋﻴﺔ ﺃﻥ ﻴﺨﺘﺎﺭ ﺍﻟﺤﺭﻴﺔ، ﻟﻜﻥ ﺤﺭﻴﺘﻪ ﻨـﺯﻭل ﻋـﻥ ﻋﻠـﻭ‬

‫ﺍﻟﺩﻋﺎﺓ ﺒﻴﻥ ﺃﻤﻴﺭ ﻭﻤﺄﻤﻭﺭ، ﻭﻤﺨﻁﻁ ﻭﻤﻨﻔﺫ ، ﻭﻻ ﺒﺩ ﻤﻥ ﺍﻟﺤﻔﺎﻅ ﻋﻠﻰ ﺼﺭﺍﻤﺔ ﺍﻻﻟﺘﺯﺍﻡ ﺇﺫﺍ ﺃﺭﺩﻨﺎ ﺇﺘﻤﺎﻡ ﺍﻟﺠﻭﻟﺔ، ﻭﺒﺫﻟﻙ ﻨﻨﻔﻲ ﺍﻟﺴﻠﺏ ﺍﻟﺜﺎﻟﺙ‬ ‫ﺍﻟﻤﺘﻤﺜل ﺒﺘﺭﺍﺨﻲ ﺍﻻﺴﺘﺠﺎﺒﺔ ﻟﺠﻭﺍﺯﻡ ﺍﻟﺭﺅﺴﺎﺀ.‬ ‫ﺇﻥ ﺍﻟﺩﻋﻭﺓ ﺘﻌﻤل ﻓﻲ ﻤﺤﻴﻁ ﻤﻠﻐﻭﻡ، ﻭﺍﻷﻋﺩﺍﺀ ﻴﺘﺭﺒﺼﻭﻥ ﺒﻨﺎ، ﻭﺃﻗﺎﻤﻭﺍ ﺃﺤﻼﻓﻬﻡ ﻓﻲ ﻭﺠﻬﻨﺎ، ﻭﻤﺎ ﺯﺍل ﻜﻴﺩﻫﻡ ﻴﺘﺠﺩﺩ ﻭﻴـﺄﺘﻤﺭﻭﻥ‬

‫ﻭﻀﻌﺘﻨﺎ ﺍﻟﺩﻋﻭﺓ ﻓﻴﻪ ﻤﺫ ﺍﺨﺘﺭﻨﺎ ﺃﻥ ﻨﻜﻭﻥ ﺩﻋﺎﺓ ﺇﻟﻰ ﺍﷲ، ﻭﻗﺒﻭل ﺍﻟﻌﻤل ﺍﻟﺠﻤﺎﻋﻲ ﺫﺭﻭﺓ ﻭﻋﻲ ﺍﻟﻭﺍﻋﻲ، ﻭﻤﻥ ﻤﻔﺎﺩﻩ ﺃﻥ ﻴـﻭﺯﻉ ﺠﻤﻬـﺭﺓ‬

‫ﻟﻭﻀﻊ ﻤﺨﻁﻁﺎﺕ ﺍﻟﺘﻀﻴﻴﻕ، ﻭﻤﺜل ﻫﺫﻩ ﺍﻟﺤﺎﻟﺔ ﻤﻥ ﺍﻟﺨﻁﺭ ﺍﻟﻤﺤﺘﻤل ﺘﻭﺠﺏ ﻋﻠﻴﻨﺎ ﺭﺹ ﺼﻔﻭﻓﻨﺎ ﺒﺎﻟﻁﺎﻋـﺔ ﺍﻟﺘﺎﻤـﺔ ﻭﻤﺭﺍﻋـﺎﺓ ﻤﺨﻁﻁﻨـﺎ‬ ‫ﺇﻥ ﺍﻟﺩﻋﻭﺓ ﺘﻌﻤل ﻓﻲ ﻤﺤﻴﻁ ﻤﻠﻐﻭﻡ، ﻭﺍﻷﻋﺩﺍﺀ ﻴﺘﺭﺒﺼﻭﻥ ﺒﻨﺎ، ﻭﺃﻗﺎﻤﻭﺍ ﺃﺤﻼﻓﻬﻡ ﻓﻲ ﻭﺠﻨﻬﺎ، ﻭﻤﺎ ﺯﺍل ﻜﻴﺩﻫﻡ ﻴﺘﺠﺩﺩ ﻭﻴـﺄﺘﻤﺭﻭﻥ‬ ‫ﺍﻹﺴﻼﻤﻲ ﻭﻭﺤﺩﺓ ﺍﻟﻜﻠﻤﺔ ، ﻤﻥ ﺸﺭﻋﺔ ﺍﻻﻤﺘﺜﺎل ﺒﺘﺭﺍﺨﻲ ﺍﻻﺴﺘﺠﺎﺒﺔ ﻟﺠﻭﺍﺯﻡ ﺍﻟﺭﺅﺴﺎﺀ.‬

‫ﻟﻭﻀﻊ ﻤﺨﻁﻁﺎﺕ ﺍﻟﺘﻀﻴﻴﻕ ، ﻭﻤﺜل ﻫﺫﻩ ﺍﻟﺤﺎﻟﺔ ﻤﻥ ﺍﻟﺨﻁﺭ ﺍﻟﻤﺤﺘﻤل ﺘﻭﺠﺏ ﻋﻠﻴﻨﺎ ﺭﺹ ﺼﻔﻭﻓﻨﺎ ﺒﺎﻟﻁﺎﻋﺔ ﺍﻟﺘﺎﻤـﺔ ﻭﻤﺭﺍﻋـﺎﺓ ﻤﺨﻁﻁﻨـﺎ‬ ‫ﺍﻹﺴﻼﻤﻲ ﻭﻭﺤﺩﺓ ﺍﻟﻜﻠﻤﺔ ، ﻤﻥ ﺴﺭﻋﺔ ﺍﻻﻤﺘﺜﺎل ﻟﻸﻤﺭ ، ﻭﺤﻔﻅ ﺍﻟﺴﺭ ، ﻭﺍﻟﺤﻴﺎﺀ ﻤﻥ ﺍﻟﻨﻘﺒﺎﺀ، ﻭﺍﺴﺘﻜﺒﺎﺭ ﻓﻀﻭل ﻤﻥ ﻴﺤﺎﻭل ﻤﻌﺭﻓـﺔ ﻤـﺎ‬ ‫ﻴﺠﺭﻱ ﻓﻲ ﺃﻭﺍﺴﻁ ﺍﻟﻘﺩﻤﺎﺀ ، ﻭﺍﻟﺤﺯﻥ ﻋﻨﺩ ﺴﻤﺎﻉ ﻨﺒﺄ ﺍﺨﺘﻼﻑ ﺁﺭﺍﺀ ﺍﻟﺴﺎﺌﺭﻴﻥ ، ﻭﻤﻐﺎﻟﺒﺔ ﺍﻟﻨﻔﺱ ﻋﻨﺩﻤﺎ ﺘﻤﻴل ﺍﻷﻭﺍﻤﺭ ﺇﻟـﻰ ﻤـﺎ ﻴﺨـﺎﻟﻑ‬ ‫ﺍﺠﺘﻬﺎﺩ ﺍﻟﺩﺍﻋﻴﺔ ، ﻭﺍﻟﺘﻨﻔﻴﺫ ﺒﻨﻴﺔ ﺍﻟﺘﻌﺒﺩ ﻭﺍﺴﺘﺤﻀﺎﺭ ﺍﻟﻤﻌﻨﻰ ﺍﻷﺨﺭﻭﻱ، ﻭﺍﻻﺴﺘﻐﻔﺎﺭ ﻟﻸﻤﺭﺍﺀ ﺇﺫﺍ ﺒﺩﺭﺕ ﻤﻨﻬﻡ ﺨﺸﻭﻨﺔ ﻓﻲ ﺴﺎﻋﺔ ﻏﻔﻠـﺔ ﺃﻭ‬ ‫ﺘﻌﺏ ، ﻭﻋﻴﺎﻓﺔ ﺍﻟﻨﺠﻭﻯ، ﻭﻋﺩﻡ ﻤﻅﺎﻫﺭﺓ ﺍﻟﻤﻨﺸﻕ، ﻭﺍﻟﺼﺩ ﻋﻥ ﺍﻟﻤﺨﺫل ،ﻭﺘﺭﻙ ﻁﻠﺏ ﺍﻟﺘﻭﻟﻴﺔ ، ﻭﻤﺤﺒﺔ ﺍﻟﺼﻔﻭﻑ ﺍﻷﺨﻴﺭﺓ ﻭﺍﻷﻋﻤﺎل ﺍﻟﺨﻔﻴﺔ‬ ‫ﻫﻲ ﺍﻟﻁﺎﻋﺔ ﺍﻟﻭﺍﻋﻴﺔ ﻭﻟﻴﺴﺕ ﺍﻟﺘﺒﻌﻴﺔ ﺍﻟﻤﻌﻁﻠﺔ ﻟﻠﺤﻭﺍﺱ، ﻭﻫﻲ ﺍﻟﺸﻭﺭﻯ ﻭﻗﻭل ﺍﻟﺤﻕ ﻭﻟﻴﺱ ﺍﻻﻨﻘﻴﺎﺩ ﺍﻷﺒﻜﻡ ، ﻭﺩﻋﻭﺓ ﺍﻟﻌـﺯﺓ ﻻ‬ ‫، ﺁﺩﺍﺏ ﺃﺨﺭﻯ.‬

‫ﺘﻌﻠﻡ ﺍﺘﺒﺎﻋﻬﺎ ﻏﻴﺭ ﺍﻟﺘﻌﺎﻤل ﺍﻟﻌﺯﻴﺯ ،ﻭﻟﻜﻥ ﺫﻟﻙ ﻻ ﻴﻌﻔﻲ ﻤﻥ ﻜﻤﺎل ﺍﻟﻁﺎﻋﺔ ﺇﺫﺍ ﻋﺯﻡ ﺍﻷﻤﻴﺭ ﻭﺘﻭﻜل، ﻭﻤﺎ ﻨﺭﺍﻩ ﺍﻟﻴﻭﻡ ﻤـﻥ ﺘﺴـﺎﻫل ﺒﻌـﺽ‬ ‫ﻭﺍﻷﺨﻭﺓ ﺇﺫﺍ ﻋﺯﻡ ﺍﻷﻤﻴﺭ ﻭﺘﻭﻜل ﻭﻤﺎ ﻨﺭﺍﻩ ﺍﻟﻴﻭﻡ ﻤﻥ ﺘﺴﺎﻫل ﺒﻌﺽ ﺍﻷﺨﻭﺓ ﻓﻲ ﻫﺫﻩ ﺍﻟﻤﻌﺎﻨﻲ ﺍﻟﺩﻋﻭﻴﺔ ﺍﻷﺴﺎﺴﻴﺔ ﺇﻨﻤﺎ ﻫﻭ ﻤـﻥ ﺍﻻﺒﺘـﺩﺍﻉ‬ ‫ﺴﻴﺄﺘﻲ ﻴﻭﻡ ﻴﺘﺄﺨﺭ ﻓﻴﻪ ﺃﺤﺩ ﻋﻥ ﻟﻘﺎﺀ ، ﺃﻭ ﺩﻓﻊ ﻤﺎل ، ﺃﻭ ﻴﻬﻔﻭ ﺒﺘﻤﺭﻴﺽ ﺃﻤﺭ ﺼﺭﻴﺢ، ﻭﻜﺎﻨﺕ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺼﺎﺭﻤﺔ ﻗﺩ ﺃﺩﺒﺘﻨﺎ ﻓﺄﺤﺴﻨﺕ ﺘﺄﺩﻴﺒﻨﺎ‬ ‫، ﻭﻋﻠﻤﺘﻨﺎ ﺍﻻﻨﻀﺒﺎﻁ ﺍﻟﺠﺎﺩ ﻭﺍﻹﻨﻔﻌﺎل ﺍﻟﻤﻌﻨﻭﻱ ﺍﻟﻼﻫﺏ، ﻭﻜﻨﺎ ﻨﺘﺤﺭﻙ ﺒﺄﺭﻭﺍﺡ ﺴﻠﺴﻠﺔ ﻭﻗﻠﻭﺏ ﺴﻭﻴﺔ ﻟﻡ ﻴﺸﺒﻬﺎ ﺘﻌﻘﻴﺩ، ﻭﺘﻐﻤﺭﻨﺎ ﺍﻟﻌﻭﺍﻁـﻑ‬ ‫ﺍﻷﺨﻭﻴﺔ ﻭﺍﻟﺘﻁﻠﻌﺎﺕ ﺍﻷﺨﺭﻭﻴﺔ ، ﻭﻤﺎ ﺯﻟﻨﺎ ﻜﺫﻟﻙ ﻓﻲ ﺨﻴﺭ ﻭﺍﻓﺭ ﻭﺩﺃﺏ ﻋﺎﻤﺭ ﺤﺘﻰ ﺍﻨﺤﺩﺭ ﺍﻟﺯﻤﺎﻥ ﺇﻟﻰ ﺃﻭﺍﺨﺭﻩ ، ﻭﻨﺒﻎ ﺠﻴـل ﻴـﺩﻗﻕ ﻗﺒـل‬ ‫ﺍﻟﻤﺤﺩﺙ ﺍﻟﻤﺅﺩﻱ ﺇﻟﻰ ﻨﻤﻁ ﻫﺵ ﻤﻥ ﺍﻟﺭﻭﺍﺒﻁ ﻻ ﻴﻘﻭﻯ ﻋﻠﻰ ﺍﺤﺘﻤﺎل ﺍﻟﻤﺤﻥ ﻭﺘﻜﺫﻴﺏ ﺍﻟﻔﺘﻥ، ﻭﻤﺎ ﻜﻨﺎ ﻨﻅﻥ ﺤﻴﻥ ﻜﻨﺎ ﻨﺎﺸﺌﻪ ﺘﻠﻔﻨﺎ ﺍﻟﻔﻭﺭﺓ ﺃﻥ‬

‫ﺍﻟﻤﺴﺎﺭﻋﺔ ،ﻭﻴﺠﺎﺩل ﻗﺒﺭ ﺍﻹﻗﺭﺍﺭ ، ﻭﻴﻔﺸﻲ ﻟﻠﻘﺭﻴﻥ، ﻭﻴﺴﺘﻨﺼﺭ ﻋﻠﻰ ﺍﻟﻭﻻﻴﺔ، ﻭﻴﻔﺭﺡ ﻟﺨﻼﻑ ﺒﻴﻥ ﺍﻟﻤﺭﺒﻴﻥ ﻴﺒﻠﻐﻪ ﻟﻴﺘﺨﺫﻩ ﺫﺭﻴﻌﺔ ﺇﻟﻰ ﺇﻗﻼل‬ ‫ﺍﻟﺒﺫل، ﻭﻴﻁﺒﻕ ﻤﻌﺎﺩﻻﺕ ﺍﻟﺴﻭﻕ ﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﻋﻠﻰ ﻋﻼﻗﺎﺕ ﺃﺭﺍﺩ ﺍﷲ ﻟﻬﺎ ﺃﻥ ﺘﻜﻭﻥ ﺴﺎﻤﻴﺔ، ﻭﺭﺒﻤﺎ ﻭﺠﺩﻨﺎ ﻓﻲ ﻫﺫﺍ ﺍﻟﺠﻴل ﻤﻥ ﻴﻐﻀﺏ ﻋﻠـﻰ‬ ‫ﺍﻷﻤﺭﺍﺀ ﻭﻴﺭﺘﻔﻊ ﺼﻭﺘﻪ، ﺃﻭ ﻴﻌﺭﺽ ﻭﻴﺼﺩ ﻤﺘﺄﻟﻤﺎ ، ﺃﻭ ﻴﺸﺘﺭﻁ ﺍﻋﺘﺫﺍﺭﻫﻡ ﻟﻪ ﻋﻨﺩ ﺨﻁﺄ ﻴﺴﻴﺭ ﻴﺒﺩﺭ ﻤﻨﻬﻡ، ﻭﺭﺒﻤﺎ ﺘﺒﻠﻎ ﺒﻪ ﺍﻟﺠﺭﺃﺓ ﺃﻥ ﻴﻨﻅﺭ‬

‫ﺒﺎﻟﺤﺭﺍﻡ، ﻭﻜﺎﻥ ﻓﺨﺭ ﺍﻟﻤﻨﺘﺴﺏ ﻓﻲ ﺍﻟﺯﻤﺎﻥ ﺍﻟﻘﺩﻴﻡ ﻭﺃﻭﺝ ﻟﺫﺘﻪ ﺃﻥ ﻴﺴﺘﻌﺩ ﺃﻤﺎﻡ ﺍﻟﻤﺭﺒﻲ ﺍﺴﺘﻌﺩﺍﺩ ﺍﻟﺠﻨﺩﻱ ﻭﻴﻘﻭل ﻟﻪ ﺇﺫﺍ ﻨﺩﺏ: ﺃﻤﺭﻙ ، ﻴﺠﺭﻱ‬ ‫ﻟﻙ ﻤﺎ ﺘﺭﻴﺩ ، ﺭﻭﺤﻲ ﻓﺩﺍﺀ ﺩﻋﻭﺓ ﺍﻹﺴﻼﻡ، ﻭﻭﻗﺘﻲ ﻭﻤﺎﻟﻲ ﻤﻠﻜﻬﺎ، ﺃﻓﻨﺩﻡ ، ﺘﻔﻀل، ﻴﺤﺼل ، ﻨﻌﻡ ، ﻋﻠﻰ ﻋﻴﻨﻲ ، ﺴﻤﻌﺎ ﻭﻁﺎﻋﺔ ﻋﻠﻰ ﺨﻴﺭ‬ ‫ﺇﻥ ﺸﺎﺀ ﺍﷲ ، ﺃﺩﻉ ﺍﷲ ﺃﻥ ﻴﻌﻴﻨﻨﻲ ، ﺤﻠﺕ ﺍﻟﺒﺭﻜﺔ ، ﻭﺃﺸﻴﺎﺀ ﺫﻟﻙ.‬

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‫ﻟﺒﻴﻙ ﻨﺩﺍﺀ ﺍﻟﻤﻀﺎﻋﻔﺔ‬

‫‪‬‬

‫ﺇﻻ ﺃﻥ ﻤﻌﺎﻨﻲ ﺍﻷﺼﺎﻟﺔ ﻤﺎ ﺯﺍﻟﺕ ﺘﻤﺜﻠﻬﺎ ﻋﺼﺎﺒﺔ ﻗﺎﺌﻤﺔ ﻋﻠﻰ ﺍﻟﻭﻓﺎﺀ ﻟﺘﺭﺒﻴﺔ ﺍﻷﻭﻟﻴﻥ ، ﻭﻓﻲ ﺫﻟﻙ ﻤﺎ ﻴﻤﻨﻊ ﺍﻟﻴﺄﺱ ﻭﻴﺠﻌﻠﻨـﺎ ﻋﻠـﻰ‬

‫ﺜﻘﺔ ﻤﻥ ﺠﺩﻭﻯ ﺼﻴﺤﺔ ﻴﻨﺎﺩﻱ ﺒﻬﺎ ﻤﺠﺩﺩ ﺩﺍﺨل ﺭﺤﺎﺏ ﺩﺍﺭﻨﺎ ﻴﺩﻋﻭ ﻟﻌﻭﺩﺓ ﻓﻭﺭﻴﺔ ﺇﻟﻰ ﺍﻟﺸﻜل ﺍﻟﻘﺩﻴﻡ ﺍﻟﻤﺒﺎﺭﻙ، ﻭﻴﺭﺍﺩ ﻟﻤﺩﺍﺭﺱ ﺍﻟﺘﻁـﻭﻴﺭ ﺃﻥ‬ ‫ﺘﻜﻭﻥ ﻫﻲ ﺍﻟﺒﻴﺌﺔ ﺍﻟﺼﺤﻴﺔ ﺫﺍﺕ ﺍﻟﻨﺎﻓﺫﺓ ﺍﻟﻘﺭﻴﺒﺔ ﺍﻟﻤﻔﺘﻭﺤﺔ ﻋﻠﻰ ﻫﺫﺍ ﺍﻟﺼﺎﺌﺢ ﺍﻟﻨﺎﺼﺢ ،ﺍﻟﻤﺴﺘﻨﻔﺫ ﺍﻟﻤﺴﺘﻨﻬﺽ ، ﺍﻟﻤﻨﺫﺭ ﺒﻭﺠﻭﺏ ﺍﺴـﺘﺩﺭﺍﻙ‬ ‫ﺇﻥ ﻓﻨﻭﻨﺎ ﻋﺩﻴﺩﺓ ﺘﺩﺨل ﺘﺤﺕ ﺸﻌﺎﺭ ﻫﺫﺍ ﺍﻟﺘﻁﻭﻴﺭ، ﻭﻴﺠﺏ ﺃﻥ ﺘﻘﺎﺭﻨﻬﺎ ﻓﻌﺎﻟﻴﺎﺕ ﺸﺨﺼﻴﺔ ﻴﺴﻌﻰ ﻟﻬﺎ ﺩﺍﻋﻴﺔ، ﺜﻡ ﻫـﻲ ﺍﻟﻤـﺩﺍﺭﺱ‬ ‫ﻴﻘﺎﺭﻥ ﺴﻌﺔ ﺍﻨﻔﺘﺎﺡ ﺍﻷﺒﻭﺍﺏ ﺍﻟﻴﻭﻡ ﺒﻊ ﺍﻓﺘﻀﺎﺡ ﺴﺫﺍﺠﺔ ﺍﻟﻨﺎﺱ ﻭﺘﻭﺒﺘﻬﻡ ﻤﻥ ﻤﺸﻴﺔ ﺒﻬﺎ ،ﺨﻠﻑ ﻜل ﻅﺎﻟﻡ ﻨﺯﻕ ﻁﺎﺌﺵ ﻤﺴﺘﺒﺩ.‬ ‫ﻨﻔﺴﻬﺎ ﺩﺭﺠﺎﺕ ﻭﺃﻨﻭﺍﻉ.‬

‫ﺭﻭﺍﻩ ﺒﻴﻥ ﻅﻬﺭﺍﻨﻴﻨﺎ ... ﻨﺴﻤﻊ ﻟﻬﻡ ﻤﻥ ﻗﺭﻴﺏ...‬

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‫ﻭﺃﻫﻡ ﺃﻨﻭﺍﻉ ﻭﺴﺎﺌل ﻫﺫﺍ ﺍﻟﺨﻁ ﺍﻟﺘﻁﻭﻴﺭﻱ : ﺍﻟﻤﺩﺍﺭﺱ ﺍﻟﻤﺤﻠﻴﺔ ﺍﻟﺘﻲ ﺘﻘﺘﺭﺡ ﺃﻥ ﺘﻌﻘﺩ ﻋﻠﻰ ﻤﺩﻯ ﺴﻨﺘﻴﻥ ، ﺃﻱ ﻓﻲ ﻨﻔﺱ ﺍﻟﻤﺩﻴﻨﺔ‬

‫ﻭﺘﺎﺭﻴﺦ ﺴﻴﺎﺴﻲ، ﻤﻊ ﻤﻘﺩﻤﺎﺕ ﺍﻟﻌﻠﻭﻡ، ﻭﻟﻜﻥ ﺍﻟﻨﺼﻴﺏ ﺍﻷﻜﺒﺭ ﺇﻨﻤﺎ ﻫﻭ ﻟﻔﻘﻪ ﺍﻟﺩﻋﻭﺓ ﻭﺍﻟﺘﺨﻁﻴﻁ ﻭﻓﺘﻭﻥ ﺍﻹﺩﺍﺭﺓ ﻭﺘﺠﺎﺭﺏ ﺍﻟﺘﺭﺒﻴﺔ ﻭﻁﺭﻕ‬ ‫ﺘﻨﻤﻴﺔ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﻌﺎﻤﺔ، ﻤﻊ ﺍﺴﺘﻌﺭﺍﺽ ﺘﺤﻠﻴﻠﻲ ﻟﺘﺎﺭﻴﺦ ﺍﻟﺩﻋﻭﺓ ﺍﻹﺴﻼﻤﻴﺔ ﻓﻲ ﺍﻷﻗﻁﺎﺭ، ﻭﻭﺼﻑ ﻭﺍﻗﻌﻲ ﻟﺤﺎﻀﺭ ﺍﻟﻌﺎﻟﻡ ﺍﻹﺴﻼﻤﻲ، ﻭﺘﻌﺭﻴﻑ‬ ‫ﺒﺄﺴﺭﺍﺭ ﺍﻟﻘﻀﺎﻴﺎ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻟﺤﻲ‘ ، ﻭﺒﻴﺎﻥ ﻟﻭﺠﻭﻩ ﻨﺸﺎﻁ ﺍﻟﻤﺅﺴﺴﺎﺕ ﺍﻹﺴﻼﻤﻴﺔ. ﻭﺒﻌﺽ ﻫﺫﻩ ﺍﻟﻤﻌﺎﻨﻲ ﺘﻌﻁﻲ ﻋﻠﻰ ﺸﻜل ﺩﺭﻭﺱ،‬ ‫ﺒﺭﺃﻴﻪ ﻭﻴﻌﻘﺏ ﻋﻠﻰ ﺁﺭﺍﺀ ﺍﻵﺨﺭﻴﻥ، ﻭﻗﺩ ﺍﺭﻓﻘﻨﺎ ﻤﺤﻠﻘﺎ ﺜﺎﻨﻴﺎ ﺒﻬﺫﻩ ﺍﻟﺭﺴﺎﻟﺔ ﻓﻴﻪ ﺒﻴﺎﻥ ﻭﺍﻑ ﻟﻌﻨﺎﻭﻴﻥ ﺍﻟﺩﺭﻭﺱ ﻭﺍﻟﻨﺩﻭﺍﺕ ﻭﺍﻟﺤﻭﺍﺭﺍﺕ ﺍﻟﻤﻤﻜﻨﺔ‬ ‫ﻴﻀﻴﻑ ﻭﺃﻥ ﻴﻭﺴﻊ ﻭ ﻴﻘﻠﺹ ﺤﺩﻭﺩ ﺍﻟﻤﻭﻀﻭﻉ، ﻭﻻ ﻤﺎﻨﻊ ﻤﻥ ﺘﻜﺭﺍﺭ ﺩﺭﺱ ﻜﺎﻥ ﻗﺩ ﺃﻟﻘﻲ ﺴﺎﺒﻘ ﹰ ﺇﺫﺍ ﺘﻘﺎﺩﻡ ﻋﻬﺩﻩ ﻓﻨﺴﻴﺔ ﺍﻟﺴﺎﻤﻌﻭﻥ ﺃﻭ ﻟﻡ‬ ‫ﺎ‬

‫ﻭﻴﻜﻭﻥ ﺍﻟﻤﻨﻬﺞ ﻤﻨﻌﺎ ﻤﺭﺍﻋﻴﺎ ﻟﻠﺸﻤﻭل ﻭﺴﺩ ﺃﻨﻭﻉ ﺍﻟﺤﺎﺠﺎﺕ، ﻓﻴﻪ ﻋﻠﻡ ﺸﺭﻋﻲ ، ﻭﻓﻜﺭ ، ﻭﺘﺤﻠﻴل ﺴﻴﺎﺴﻲ ، ﻭﺘﺎﺭﻴﺦ ﺇﺴﻼﻤﻲ،‬

‫ﺍﻟﺘﻲ ﻴﺴﻜﻨﻬﺎ ﺍﻟﻤﺭﺸﺤﻭﻥ، ﺒﺤﻴﺙ ﻴﺠﺘﻤﻌﻭﻥ ﺃﺴﺒﻭﻋﻴﺎ ، ﻭﻜل ﺃﺴﺒﻭﻋﻴﻥ ﺃﺤﻴﺎﻨﺎ ، ﻭﻗﺩ ﺘﻜﺜﻑ ﺍﻻﺠﺘﻤﺎﻋﺎﺕ ﺃﺤﻴﺎﻨﺎ ﻓﺘﻜﻭﻥ ﻓﻲ ﺃﻴﺎﻡ ﻤﺘﺘﺎﻟﻴﺔ:‬

‫ﻭﺒﻌﻀﻬﺎ ﻋﻠﻰ ﺸﻜل ﻨﺩﻭﺍﺕ ﻓﻴﻬﺎ ﺃﻜﺜﺭ ﻤﻥ ﻤﺘﻜﻠﻡ، ﻭﺒﻌﻀﻬﺎ ﻋﻠﻰ ﺸﻜل ﺤﻭﺍﺭ ﻤﻔﺘﻭﺡ ﻭﻨﻘﺎﺵ ﺤﺭ ﺒﻴﻥ ﺍﻷﻋﻀﺎﺀ ﺒﺤﻴﺙ ﻴﺩﻟﻲ ﻜل ﻭﺍﺤﺩ‬ ‫، ﻭﻴﺴﻊ ﺍﻟﻤﺸﺭﻑ ﺍﻟﺘﺭﺒﻭﻱ ﺃﻥ ﻴﺨﺘﺎﺭ ﺒﻌﺽ ﻫﺫﻩ ﺍﻟﻌﻨﺎﻭﻴﻥ ﻭﻴﺘﺭﻙ ﺍﻟﺒﻌﺽ ﺍﻵﺨﺭ ﺇﺫﺍ ﻟﻡ ﻴﺠﺩ ﻤﻥ ﻴﺠﻴﺩ ﺍﻟﻜﻠﻡ ﻓﻴﻬﺎ، ﻭﻴﻤﻜﻨﻪ ﺃﻴﻀﺎ ﺃﻥ‬ ‫ﻴﺴﻤﻌﻪ ﺍﻟﺒﻌﺽ ﺃﺼﻼﹰ، ﻭﻓﻲ ﻫﺫﻩ ﺍﻟﺤﺎﻟﺔ ﺘﻁﺎﻟﺏ ﻤﻥ ﺴﻤﻌﻪ ﺒﺸﻲﺀ ﻤﻥ ﺍﻟﺼﺒﺭ ﻭﺍﻟﺤﻠﻡ، ﻤﻥ ﺃﺠل ﺍﺴﺘﻔﺎﺩﺓ ﺇﺨﻭﺍﻥ ﻟﻪ، ﻤﻊ ﺃﻨﻪ ﻨﺎﺩﺭﺍ ﻤﺎ‬ ‫ﺇﻥ ﻫﺫﻩ ﺍﻟﻘﺎﺌﻤﺔ ﻟﻴﺴﺕ ﺠﺩﻭﻻﹰ ﺇﺩﺍﺭﻴﺎ ﻴﺴﻭﻍ ﺃﻥ ﻴﺴﺘﻘﺒﻠﻪ ﺭﺠﺎل ﺍﻟﺨﻁ ﺍﻟﺜﺎﻨﻲ ﺍﻟﺼﺎﻋﺩ ﺒﻔﺘﻭﺭ ﻭﺍﻫﺘﻤﺎﻡ ﻫﺎﻤﺸﻲ، ﻭﻻ ﻫﻲ ﻨﺘﺎﺝ‬

‫ﺘﻜﻭﻥ ﺍﻹﻋﺎﺩﺓ ﻤﺘﻁﺎﺒﻘﺔ ﻤﻊ ﺍﻟﻤﺤﺎﻭﻟﺔ ﺍﻷﻭﻟﻰ، ﻭﺇﻨﻤﺎ ﻓﻴﻬﺎ ﺘﺠﺩﻴﺩ ﻭﺯﻴﺎﺩﺓ ﺃﻤﺜﻠﺔ ﻭﺍﻟﺘﻔﺎﺘﺎﺕ ﻁﺭﻴﻘﺔ ﺘﻤﻨﻊ ﺍﻟﻤﻠل ﻭﺘﻠﻐﻲ ﻭﻫﻡ ﺍﻟﺯﻫﺩ ﺒﻬﺎ.‬

‫ﺍﻟﺸﺎﻤﻠﺔ ﺍﻟﺘﻲ ﺘﻨﻁﻠﻕ ﻤﻥ ﻤﺫﻫﺏ ﻭﺃﺤﺩ ﺘﺤﻜﻤﻪ ﺭﺅﻯ ﺘﺭﺒﻭﻴﺔ ﻤﺘﺠﺎﻨﺴﺔ ﻭﻓﻠﺴﻔﺔ ﻤﻨﻬﺠﻴﺔ ﻤﺘﻨﺎﺴﻘﺔ ، ﻭﻤﻥ ﺍﻟﻼﺌﻕ ﺃﻥ ﻴﻨﻅﺭ ﻟﻬﺎ ﺍﻟﺩﻋﺎﺓ‬ ‫ﻋﻠﻰ ﺃﻨﻬﺎ ﻭﺜﻴﻘﺔ ﺘﺭﺒﻭﻴﺔ ﻤﻬﻤﺔ ﺼﺎﻏﺘﻬﺎ ﺠﻬﻭﺩ ﺠﻤﺎﻋﻴﺔ ﻋﺒﺭ ﻤﻌﺎﻨﺎﺓ ﻁﻭﻴﻠﺔ ﻟﻤﺭ ﺍﻟﺘﻔﻘﻴﻪ ﻭﺍﻟﺘﻁﻭﻴﺭ ﻤﻊ ﺃﻨﻬﺎ ﻻ ﺘﻤﺜل ﺍﻻﺨﺘﻴﺎﺭ ﺍﻟﺭﺴﻤﻲ ،‬ ‫ﻭﻤﺤﻭﺭ ﺍﻟﺘﺤﺭﻴﻙ ﺍﻟﻤﻭﻀﻭﻋﻲ ﻓﻲ ﻫﺫﻩ ﺍﻟﻤﺩﺍﺭﺱ ﺇﻨﻤﺎ ﻫﻲ ﺍﻟﻤﺠﻤﻭﻋﺔ ﺍﻟﺘﺭﺒﻭﻴﺔ، ﺒﺤﻴﺙ ﻴﺤﺎﻭل ﺃﻋﻀﺎﺅﻫﺎ ﺘﺤﻀﻴﺭ ﺒﻌﺽ‬ ‫ﻭﺇﻨﻤﺎ ﻨﻘﺩﻤﻬﺎ ﻜﻤﻘﺭﺡ ﻟﻤﻥ ﻴﺸﺎﺀ ﺍﻷﺨﺫ ﺒﻪ.‬

‫ﻭﺍﺴﺘﻤﺭﺕ ﺍﻟﻤﺤﺎﻭﻻﺕ ﺍﻟﻨﺎﺠﺤﺔ ﻓﻲ ﺍﻟﺘﻔﻬﻴﻡ ﻭﺍﻟﺘﻔﺎﻋل ﻤﻊ ﺍﻟﻤﺴﺘﺠﺩﺍﺕ ﻭﺤﻘﺎﺌﻕ ﺍﻟﻤﺤﻴﻁ ﺘﺘﺭﺍﻜﻡ ﻋﻠﻰ ﻤﻬل ﺤﺘﻰ ﻏﺩﺕ ﺒﻬﺫﻩ ﺍﻟﺼﻭﺭﺓ‬

‫ﺨﻭﺍﻁﺭ ﻋﺎﺒﺭﺓ ﺃﻭ ﺼﻨﻌﻬﺎ ﺍﻟﺩﻤﺞ ﺍﻟﺘﻠﻔﻴﻘﻲ ﺒﻴﻥ ﻤﺫﺍﻫﺏ ﺸﺘﻰ، ﻭﺇﻨﻤﺎ ﻫﻲ ﺨﻼﺼﺔ ﺘﺠﺭﺒﺔ ﻓﻲ ﺍﻟﺘﻁﻭﻴﺭ ﻋﻠﻰ ﻤﺩﻯ ﺴﻨﻭﺍﺕ ﻁﻭﻴﻠﺔ ،‬

‫ﺍﻟﻤﻭﺍﻀﻴﻊ ﺫﺍﺘﻴﺎ ﻭﻴﻠﻘﻭﻨﻬﺎ ، ﻭﻴﺠﻭﺯ ﻤﺭﻜﺯ ﺍﻷﻤﺭ ﻋﻠﻰ ﺒﻌﺽ ﺃﻋﻀﺎﺀ ﺍﻟﻤﺠﻤﻭﻋﺔ ﺃﻭ ﻋﻠﻰ ﺃﺤﺩﻫﻡ، ﺜﻡ ﺘﺤﺎﻭل ﺍﻹﺩﺍﺭﺓ ﺍﻻﺴﺘﻔﺎﺩﺓ ﻤﻥ ﻜﻔﺎﻴﺎﺕ‬

‫ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺸﺭﻋﻴﻴﻥ ، ﺃﻭ ﺃﺴﺎﺘﺫﺓ ﺍﻟﺠﺎﻤﻌﺎﺕ، ﺃﻭ ﺭﺅﺴﺎﺀ ﻭﺃﻋﻀﺎﺀ ﻤﺠﺎﻟﺱ ﺇﺩﺍﺭﺓ ﺍﻟﺠﻤﻌﻴﺎﺕ ﺍﻹﺴﻼﻤﻴﺔ ، ﻭﺃﻤﺜﺎﻟﻬﻡ ، ﻭﻤﻥ ﺍﻟﻤﻤﻜﻥ ﺃﻥ‬

‫ﺃﺨﺭﻯ ﻤﻥ ﻤﻭﺍﻁﻨﻲ ﻨﻔﺱ ﺍﻟﺒﻠﺩ ﺃﻭ ﻤﻥ ﺍﻟﻤﻘﻴﻤﻴﻥ ﻓﻴﻪ، ﻭﻫﻲ ﻜﺜﻴﺭﺓ، ﻭﺘﻤﺜل ﻫﺫﻩ ﺍﻟﻜﻔﺎﻴﺎﺕ ﻋﻨﺎﺼﺭ ﻤﻥ ﺍﻟﻤﺠﺭﺒﻴﻥ ﺍﻟﻘﺩﻤﺎﺀ، ﺃﻭ ﺍﻟﺭﻭﺍﺩ ، ﺃﻭ‬

‫ﺍﻟﻁﻼﺏ ﺃﻨﻔﺴﻬﻡ، ﺒﺤﻴﺙ ﻴﻠﻲ ﻤﻥ ﻴﻤﻬﺭ ﻤﻨﻬﻡ ﻓﻲ ﻤﻭﻀﻭﻉ ﻤﻌﻴﻥ ﻤﻭﻀﻭﻋﻪ ﻋﻠﻰ ﺍﻟﺒﻘﻴﺔ، ﺜﻡ ﺘﺘﻡ ﺍﻻﺴﺘﻔﺎﺩﺓ ﻤﻥ ﻜﻔﺎﻴﺎﺕ ﺩﻋﻭﻴﺔ ﻭﺇﺴﻼﻤﻴﺔ‬

‫ﻴﻘﺘﺭﻥ ﺒﺫﻟﻙ ﺍﺴﺘﺜﻤﺎﺭ ﺯﻴﺎﺭﺓ ﺍﻤﺜﺎل ﻫﺅﻻﺀ ﻟﻠﺒﻠﺩ ﺃﻥ ﻟﻡ ﻴﻜﻭﻨﻭﺍ ﻤﻥ ﺍﻟﻤﻘﻴﻤﻴﻥ ﻓﻴﻪ، ﻭﺍﻟﻤﻔﺭﻭﺽ ﺃﻥ ﺘﻀﻊ ﺍﻹﺩﺍﺭﺓ ﺠﺩﻭﻻ ﺘﻔﺼﻴﻠﻴﺎ ﺒﺄﺴﻤﺎﺀ‬

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‫‪www.ikhwan-info.net‬‬ ‫ﺍﻟﻤﺤﺎﻀﺭﻴﻥ ﻭﺍﻟﻤﻭﻀﻭﻋﺎﺕ ﺍﻟﻤﻘﺘﺭﺤﺔ ﻭﺘﻭﺍﺭﻴﺦ ﺇﻟﻘﺎﺌﻬﺎ، ﻤﻊ ﻤﺭﺍﻋﺎﺓ ﺘﻨﻔﻴﺫﻩ ﺒﺸﻲﺀ ﻤﻥ ﻤﺭﻭﻨﺔ ﺘﺴﻤﺢ ﺒﺎﻟﺒﺩﺍﺌل ﻭﺘﺴﺘﺠﻴﺏ ﻟﻠﻀﺭﻭﺭﺍﺕ‬ ‫ﺍﻟﻤﻔﺎﺠﺌﺔ ﻭﺘﺴﺘﻔﻴﺩ ﺒﺸﻲﺀ ﻤﻥ ﻤﺭﻭﻨﺔ ﺘﺴﻤﺢ ﺒﺎﻟﺒﺩﺍﺌل ﻭﺘﺴﺘﺠﻴﺏ ﻟﻠﻀﺭﻭﺭﺍﺕ ﺍﻟﻤﻔﺎﺠﺌﺔ ﻭﺘﺴﺘﻔﻴﺩ ﻤﻥ ﻋﻨﺎﺼﺭ ﺠﺩﻴﺩﺓ ﻟﻡ ﺘﻜﻥ ﻤﻜﺘﺸﻔﺔ ﻋﻨﺩ‬ ‫ﻭﻀﻊ ﺍﻟﺠﺩﻭل، ﺃﻭ ﻤﻥ ﺯﺍﺌﺭﻴﻥ ﻁﺎﺭﺌﻴﻥ ﻋﻠﻰ ﻏﻴﺭ ﻤﻭﻋﺩ، ﻭﺃﻤﺎ ﺍﻟﻴﺒﻭﺴﺔ ﺍﻟﺤﺭﻓﻴﺔ ﻭﻋﺩﻡ ﺍﻟﺘﺒﺩﻴل ﻓﺈﻨﻬﺎ ﺘﺤﺭﻡ ﻤﻥ ﺨﻴﺭ ﻤﺤﺘﻤل، ﻭﻴﺠﻭﺯ ﺃﻥ‬ ‫ﺃﻭ ﻓﻲ ﺍﻟﻔﻜﺭ ، ﻭﻫﺫﺍ ﺍﻟﺘﻨﻭﻴﻊ ﺃﻭ ﺍﻟﺘﻔﺭﻴﺩ ﻫﻤﺎ ﻤﻥ ﺍﻹﺠﺘﻬﺎﺩ ﺍﻹﺩﺍﺭﻱ ﺍﻟﺫﻱ ﻴﺴﻭﻍ ﻓﻴﻪ ﺃﻜﺜﺭ ﻤﻥ ﻭﺠﻪ ، ﻭﻴﻌﺘﻤﺩ ﻋﻠﻰ ﻗﻀﺎﻴﺎ ﺫﻭﻗﻴﺔ ﺃﻴﻀﺎ،‬ ‫ﻁﺭﻗﻨﺎ ﺭﺤﺎﻟﻭﻥ ... ﻓﻲ ﺒﻀﺎﻋﺘﻬﻡ ﻨﻔﺎﺌﺱ‬
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‫ﺘﺘﻨﻭﻉ ﺍﻻﻫﺘﻤﺎﻤﺎﺕ ﻓﻲ ﺍﻟﻤﻭﺴﻡ ﺍﻟﻭﺍﺤﺩ ﺃﻭ ﻴﺨﺼﺹ ﺍﻟﻤﻭﺴﻡ ﻟﺒﺎﺏ ﻭﺍﺤﺩ ﻓﻘﻁ ، ﻜﺄﻥ ﻴﻜﻭﻥ ﻟﻠﺘﻭﻋﻴﺔ ﺍﻟﺴﻴﺎﺴﻴﺔ ﻜﻠﻪ، ﺃﻭ ﻓﻲ ﻓﻘﻪ ﺍﻟﺩﻋﻭﺓ،‬ ‫ﻭﻋﻠﻰ ﺍﻏﺘﻨﺎﻡ ﻓﺭﻀﺔ ﻭﺠﻭﺩ ﺒﻌﺽ ﺍﻟﻤﺤﺎﻀﺭﻴﻥ ، ﻭﻋﻠﻰ ﺭﻏﺒﺔ ﺍﻟﻁﻼﺏ ، ﺃﻭ ﻋﻠﻰ ﺘﺠﺎﻨﺱ ﻤﻊ ﻨﺸﺎﻁ ﺁﺨﺭ ﻤﺘﺯﺍﻤﻥ.‬

‫ﻭﻤﻥ ﺃﻫﻡ ﻋﻭﺍﻤل ﻨﺠﺎﺡ ﻫﺫﻩ ﺍﻟﻤﺩﺍﺭﺱ: ﺯﻴﺎﺭﺓ ﺍﻷﻤﺭﺍﺀ ﻟﻬﺎ ﻹﻟﻘﺎﺀ ﺴﻠﺴﻠﺔ ﺩﺭﻭﺱ، ﻭﻋﻠﻰ ﺍﻷﺨﺭﺹ ﻓﻲ ﻓﻘﻪ ﺍﻟﺘﺤﺭﻙ، ﻭﻓﻲ‬

‫ﻭﺍﻟﻤﻔﺭﻭﺽ ﺃﻥ ﻴﺴﺘﺜﻤﺭ ﺍﻟﻁﻼﺏ ﺯﺭﺍﻴﺔ ﺍﻷﻤﻴﺭ ﺍﺴﺘﺜﻤﺎﺭﺍﹰ ﻤﻀﺎﻋﻔﺎ ﻋﻥ ﻁﺭﻴﻕ ﺘﻭﺠﻴﻪ ﺃﺴﺌﻠﺔ ﺤﻴﻭﻴﺔ ﻟﻪ، ﻭﻤﻥ ﻋﻨﺎﺼﺭ ﺤﻴﻭﺘﻬﺎ:‬

‫ﻗﻀﺎﻴﺎ ﺍﻟﻘﻁﺭ ﻭﺘﺎﺭﻴﺨﻪ ﻭﺘﺎﺭﻴﺦ ﺍﻟﺩﻋﻭﺓ ﺍﻹﺴﻼﻤﻴﺔ.‬

‫ﺃﻥ ﺘﻔﺼﺢ ﻋﻥ ﺍﻫﺘﻤﺎﻤﺎﺕ ﻋﺎﻟﻴﺔ ﻭﻗﻀﺎﻴﺎ ﺭﺌﻴﺴﺔ ﻭﻤﺴﺎﺌل ﺃﺼﻭﻟﻴﺔ ﻭﺍﺴﺘﺭﺍﺘﻴﺠﻴﺔ ، ﻭﻟﻴﺱ ﻴﻠﻴﻕ ﺒﻬﻡ ﺃﻥ ﻴﻨﺯﻟﻭﺍ ﺇﻟﻰ ﻤﺴﺘﻭﻯ ﺍﻟﻔﺭﻋﻴﺎﺕ‬ ‫ﻭﺘﺸﻴﺭ ﺍﻟﺘﺠﺎﺭﺏ ﺍﻟﺘﻁﻭﻴﺭﻴﺔ ﺇﻟﻰ ﻀﺭﻭﺭﺓ ﺍﺴﺘﺜﻤﺎﺭ ﻫﺫﻩ ﺍﻟﺯﻴﺎﺭﺍﺕ ﻟﻤﺩﻯ ﺃﺒﻌﺩ ﻤﻥ ﺨﻼل ﺒﻴﺎﻥ ﺍﻟﺯﺍﺌﺭ ﻋﻨﺩ ﺍﻟﻁﻼﺏ ﺘﺒﺎﻋﺎ، ﻜل ﻟﻴﻠﺔ‬

‫ﻭﺍﻟﺤﻭﺍﺩﺙ ﺍﻟﻴﻭﻤﻴﺔ ﻭﺍﻟﻐﺭﺍﺌﺏ ﺍﻟﺘﻲ ﺘﺭﺩ ﻋﻠﻰ ﻏﻴﺭ ﻗﻴﺎﺱ.‬

‫ﻤﻊ ﺃﺤﺩﻫﻡ ﻓﻲ ﺒﻴﺘﻪ ﻭﻁﺭﻑ ﻤﻥ ﺍﻟﻨﻬﺎﺭ ، ﺒﺤﻴﺙ ﻴﻜﻭﻥ ﺍﻟﺘﺼﺎﺭﺡ، ﻭﺍﻟﻘﻭل ﺍﻟﺤﺭ ، ﻭﻤﻌﺭﻓﺔ ﺍﻵﺭﺍﺀ ﺍﻟﺫﺍﺘﻴﺔ، ﻭﻜﺫﻟﻙ ﻟﻴﺘﺎﺡ ﻟﻸﻤﻴﺭ ﻤﻌﺭﻓﺔ‬ ‫‪ ‬ﻭﻤﻥ ﻋﻭﺍﻤل ﻨﺠﺎﺤﻬﺎ ﺃﻴﻀﺎ: ﺘﺩﺭﻴﺱ ﺭﺴﺎﺌل ﻓﻲ ﻓﻘﻪ ﺍﻟﺩﻋﻭﺓ ﻭﺘﻀﻤﻴﻨﻪ ﻤﻨﻬﺎﺠﻬﺎ، ﻤﺜل ﺭﺴﺎﺌل ﺍﻟﻌﻴﻥ ﻫﺫﻩ ﻭﻤﺨﺘﺎﺭﺍﺕ ﻤﻥ ﺍﻟﻤﺠﻼﺕ‬ ‫ﺍﻟﺘﻔﺎﻋل ﻤﻌﻬﺎ ﻭﻋﻤﻘﺎ ﺃﺒﻌﺩ ﻓﻲ ﺍﻻﺤﺘﻔﺎل ﺒﻬﺎ ﻭﺍﻟﺩﺭﺍﺴﺔ ﺍﻟﺠﻤﺎﻋﻴﺔ ﻟﻪ. ﻭﻻ ﺘﻘﺘﻀﻲ ﺍ ﻟﺩﺭﺍﺴﺔ ﺍﻟﺠﻤﺎﻋﻴﺔ ﻨﻁﻘﺎ ﺤﺭﻓﻴﺎ ﻟﻜل ﺃﻟﻔﺎﻅﻬﺎ، ﻭﻟﻜﻥ‬ ‫ﻴﺸﺭﺡ ﺍﻟﻤﺩﺭﺱ ﺍﻟﻤﺠﻤل ﻟﻴﺘﺎﺡ ﻟﻪ ﺍﻟﻭﻗﻭﻑ ﻋﻨﺩ ﻤﻔﺎﺼل ﺍﻟﻤﻭﻀﻭﻉ ﻭﺍﻟﻨﻘﺎﻁ ﺍﻟﺒﺎﺭﺯﺓ ﻭﺍﻟﻘﻭﺍﻋﺩ ﺍﻟﺤﺎﻜﻤﺔ ﻭﺍﻻﺴﺘﻨﺘﺎﺠﺎﺕ ﺍﻷﺨﻴﺭﺓ، ﺒﺤﻴﺙ‬ ‫ﻴﻜﻭﻥ ﺸﺭﺤﻪ ﺍﻟﻤﺠﻤل ﺨﻠﻔﻴﻪ ﺠﻴﺩﺓ ﻹﺜﺎﺭﺓ ﺤﻭﺍﺭ ﻴﺸﺎﺭﻙ ﻓﻴﻪ ﺠﻤﻴﻊ ﺍﻟﻁﻼﺏ ، ﻭﻴﺘﺭﻙ ﻟﻬﻡ ﺤﺭﻴﺔ ﺍﻟﺘﻌﻘﻴﺏ ﻭﺍﻟﻨﻘﺩ ﻭﻗﻴﺎﺱ ﺍﻟﻤﻌﺎﻨﻲ ﻋﻠﻰ‬ ‫ﻓﻁﻔﻕ ﻴﺼﻑ ﻟﻪ ﻤﺎ ﺤﺩﺙ ...‬ ‫ﺍﻟﻭﺍﻗﻊ ﺍﻹﺴﻼﻤﻲ.‬
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‫ﻨﻤﻁ ﺘﻔﻜﻴﺭ ﺍﻟﺼﺎﻋﺩ، ﻭﻤﺩﻯ ﻓﻬﻤﻪ ﻭﺍﺴﺘﻴﻌﺎﺒﻪ، ﻭﻅﺭﻭﻓﻪ ﺍﻟﺨﺎﺼﺔ، ﻭﺁﻤﺎﻟﻪ ﻭﺁﻻﻤﻪ.‬

‫ﺍﻟﺘﺭﺒﻭﻴﺔ ، ﻭﻴﻨﺒﻐﻲ ﺇﻻ ﻴﻨﺴﻰ ﺃﻥ ﺭﺴﺎﺌل ﺍﻟﻌﻴﻥ ﺇﻨﻤﺎ ﺃﺭﻴﺩﺕ ﻟﺘﻜﻭﻥ ﻤﻨﻬﻼ ﺜﺭﻴﺎ ﻟﻤﻨﺎﻫﺞ ﺍﻟﻤﺩﺍﺭﺱ ﺍﻟﺩﻋﻭﻴﺔ ﻭﻤﺤﺎﻀﺭﻴﻬﺎ ، ﻭﻨﻨﺘﻅﺭ ﺯﻴﺎﺩﺓ‬

‫ﺍﻟﻜﺒﺎﺭ، ﻭﺍﻟﻤﺴﻠﺴﻼﺕ ﺍﻟﺴﻴﺎﺴﻴﺔ ﻭﺍﻟﺠﻐﺭﺍﻓﻴﺔ ﻭﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻟﻔﻨﻴﺔ ، ﻭﺍﻟﻨﺩﻭﺍﺕ ﺍﻟﻨﺎﺠﺤﺔ ، ﻭﺃﻤﺜﺎل ﺫﻟﻙ ﺇﺫ ﺘﻨﻌﻜﺱ ﻫﺫﻩ ﺍﻟﻤﺸﺎﻫﺩﺍﺕ ﺍﻨﻌﻜﺎﺴﺎ‬ ‫ﻤﺒﺎﺸﺭﺍ ﻋﻠﻰ ﺍﻟﺩﻋﺎﺓ، ﻭﺘﻭﺴﻊ ﺁﻓﺎﻕ ﻓﻬﻤﻬﻡ ﻟﺘﻘﻠﺒﺎﺕ ﺍﻟﺤﻴﺎﺓ ﻭﻤﺅﺜﺭﺍﺘﻬﺎ ، ﻭﺘﺭﻗﻕ ﺃﺫﻭﺍﻗﻬﻡ ، ﻭﺘﺒﻌﺩ ﺒﻬﻡ ﻋﻥ ﺍﻟﺴﺫﺍﺠﺔ، ﻭﺘﺭﻴﻬﻡ ﻜﻡ ﻫﻲ‬ ‫ﺼﻌﺒﺔ ﻤﻌﻘﺩﺓ ﻋﻤﻠﻴﺔ ﻗﻴﺎﺩﺓ ﺍﻟﻨﺎﺱ ﻭﻜﻡ ﺘﻠﺯﻡ ﺍﻟﺩﻋﺎﺓ ﻤﻥ ﻤﻘﺎﺩﻴﺭ ﺍﻟﻤﻨﻬﺠﻴﺔ ﻭﺍﻟﻭﺍﻗﻌﻴﺔ ﻭﺍﻟﺘﻭﺜﻴﻕ ﺍﻟﻤﺭﺠﻌﻲ، ﻭﻜﻴﻑ ﻴﺘﻌﺎﻤل ﺍﻟﻤﺴﻠﻡ ﻤﻊ‬ ‫ﻭﻨﻌﻠﻡ ﺨﺒﺭ ﺭﺠﺎل ﺘﻘﺎﺴﻤﻭﺍ ﺍﻟﺯﻭﺍﻴﺎ ﻭﺍﻷﺭﻜﺎﻥ..‬ ‫ﺍﻟﻤﻌﺎﺩﻻﺕ ﺍﻟﺩﻭﻟﻴﺔ ﻭﻤﺭﺍﻜﺯ ﺍﻟﻘﻭﺓ ﻭﺍﻟﺠﻤﺎﻋﺎﺕ ﺍﻟﻀﺎﻏﻁﺔ.‬
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‫ﺍﻻﺴﺘﺜﻨﺎﺌﻴﺔ، ﻜﺎﻷﻓﻼﻡ ﺍﻟﻭﺜﺎﺌﻘﻴﺔ ﻋﻥ ﺍﻟﺤﺭﻭﺏ ﻭﺍﻟﺜﻭﺭﺍﺕ ، ﻭﺍﻷﻓﻼﻡ ﺍﻟﺘﻤﺜﻴﻠﻴﺔ ﺍﻟﺴﺎﺩﺭﺓ ﻟﺴﻴﺭ ﺍﻟﻤﺸﺎﻫﻴﺭ ﺃﻭ ﺍﻟﻤﺴﺘﻠﺔ ﻤﻥ ﻗﺼﺹ ﺍﻷﺩﺒﺎﺀ‬

‫* ﻭﻤﻥ ﻋﻭﺍﻤل ﻨﺠﺎﺤﻬﺎ ﺃﻴﻀﺎ: ﺘﻜﻤﻴﻠﻬﺎ ﺒﻤﺸﺎﻫﺩﺓ ﺠﻤﺎﻋﻴﺔ، ﺃﻭ ﻓﺭﺩﻴﺔ ﻋﻨﺩ ﺍﻻﻀﻁﺭﺍﺭ. ﻟﻨﺨﺒﺔ ﻤﻥ ﺸﺭﺍﺌﻁ ﺍﻟﻔﻴﺩﻴﻭ ﺫﺍﺕ ﺍﻷﻫﻤﻴﺔ‬

‫ﻭﻤﻥ ﻋﻭﺍﻤل ﻨﺠﺎﺤﻬﺎ: ﺤﺙ ﺍﻟﻁﻼﺏ ﻋﻠﻰ ﺍﻻﻟﺘﻘﺎﺀ ﻤﺠﺘﻤﻌﻴﻥ ﺃﻭ ﻜل ﺍﺜﻨﻴﻥ ﻭﺜﻼﺜﺔ ﻤﻨﻬﻡ ﺒﻌﺩﺩ ﻤﻥ ﺃﻫل ﺍﻟﺘﺄﺜﻴﺭ ﻓﻲ ﻤﺠﺘﻤﻊ ﺒﻠﺩ‬

‫ﺇﻗﺎﻤﺘﻬﻡ ﻭﺍﻟﺒﻼﺩ ﺍﻷﺨﺭﻯ ﺍﻟﻤﺠﺎﻭﺭﺓ ، ﺃﻭ ﺍﻟﺘﻲ ﻴﺴﻴﺤﻭﻥ ﻓﻴﻬﺎ، ﻤﺴﻠﻤﻬﻡ ﻭﻜﺎﻓﺭﻫﻡ، ﻜﺎﻟﻌﻠﻤﺎﺀ ﺍﻟﺸﺭﻋﻴﻴﻥ ، ﻭﺍﻷﺩﺒﺎﺀ ، ﻭﺍﻹﻋﻼﻤﻴﻴﻥ ، ﻭﻨﻭﺍﺏ‬ ‫ﻭﺍﻟﺴﻔﺭﺍﺀ ، ﻭﻤﺩﺭﺍﺀ ﺍﻟﺸﺭﻜﺎﺕ، ﻭﻜﺒﺎﺭ ﺍﻟﻤﺤﺎﻤﻴﻥ ، ﻭﻋﻠﻤﺎﺀ ﺍﻟﻔﻴﺯﻴﺎﺀ ﻭﺍﻟﻜﻴﻤﻴﺎﺀ ﻭﺍﻟﻔﻠﻙ، ﻭﻤﺸﺎﻫﺭ ﺃﺴﺎﺘﺫﺓ ﺍﻟﺠﺎﻤﻌﺎﺕ، ﻭﺍﻟﻔﻨﺎﻨﻴﻥ،‬

‫ﺍﻟﺒﺭﻤﺎﻥ، ﻭﺭﺠﺎل ﺍﻟﺩﻭﻟﺔ، ﻭﻗﺎﺩﺓ ﺍﻷﺤﺯﺍﺏ ، ﻭﺸﻴﻭﺥ ﺍﻟﻘﺒﺎﺌل ، ﻭﺭﺅﺴﺎﺀ ﺍﻟﻨﺤل ﻭﺍﻟﻁﻭﺍﺌﻑ ، ﻭﺭﺅﺴﺎﺀ ﺍﻟﺠﻤﻌﻴﺎﺕ، ﻭﻜﺒﺎﺭ ﺍﻟﻀﺒﺎﻁ ،‬ ‫ﻭﺍﻟﺒﺎﺭﻋﻴﻥ ﻤﻥ ﺍﻟﻤﻬﻨﺩﺴﻴﻥ ﻭﺍﻷﻁﺒﺎﺀ ، ﻭﺃﻤﺜﺎﻟﻬﻡ.‬

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‫‪www.ikhwan-info.net‬‬ ‫ﻭﻟﺘﻨﻔﻴﺫ ﻫﺫﻩ ﺍﻟﻌﻤﻠﻴﺔ ﻴﻠﺯﻡ ﻜﺴﺭ ﺤﺎﺠﺯ ﺍﻟﺤﻴﺎﺀ ﻭﺍﻟﺨﻭﻑ ﻤﻥ ﺍﻟﻨﺎﺱ ﻟﺩﻯ ﺍﻟﺩﻋﺔ، ﺒﺤﻴﺙ ﺘﻜﻭﻥ ﻓﻴﻬﻡ ﺠﺭﺃﺓ ﺘﻤﻜﻨﻬﻡ ﻤﻥ ﺍﻟﻤﺒﺎﺩﺃﺓ‬

‫ﺒﺎﻻﺘﺼﺎل ﺒﻬﺅﻻﺀ ﻭﺍﻟﺠﻠﻭﺱ ﻟﻬﻡ ﺠﻠﺴﺔ ﺍﻟﺘﻜﺎﻓﺅ ﻭﺍﻟﺜﻘﺔ ﺒﺎﻟﻨﻔﺱ، ﻭﺘﻘﺩﻴﻡ ﺃﻨﻔﺴﻬﻡ ﻋﻠﻰ ﺃﻨﻬﻡ ﻤﻥ ﺩﻋﺎﺓ ﺍﻹﺴﻼﻡ، ﻭﺃﻨﻬﻡ ﻴﺭﻴﺩﻭﻥ ﺍﻻﺴﺘﻔﺎﺩﺓ‬ ‫ﻤﻥ ﺘﺠﺎﺭﺏ ﺍﻟﻤﻘﺎﺒل ﻓﻲ ﺍﺨﺘﺼﺎﺼﻪ ﺃﻭ ﻓﻲ ﺃﻤﻭﺭ ﺍﻟﺤﻴﺎﺓ ﺠﻤﻴﻌﺎﹰ ، ﻭﺭﺃﻴﺕ ﻓﻲ ﻗﻀﺎﻴﺎ ﺍﻟﺴﺎﻋﺔ ﻭﺭﺠﺎل ﺍﻟﺴﺎﺤﺔ، ﻭﺃﻨﻬﻡ ﺠﺎﺅﻭﻩ ﺴﺎﺌﻠﻴﻥ‬ ‫ﻤﺘﻌﻠﻤﻴﻥ ﻻ ﻤﺠﺎﺩﻟﻴﻥ ﻭﻤﺴﺘﻔﺯﻴﻥ، ﻭﻴﺩﺍﻓﻊ ﺘﻁﻭﻴﺭ ﻤﺴﺘﻭﻴﺎﺘﻬﻡ ﻻ ﻴﺩﺍﻓﻊ ﺍﻟﻔﻀﻭل ﻭﺍﻹﺤﺭﺍﺝ ، ﻭﺃﻨﻬﻡ ﻤﻥ ﺩﻋﺎﺓ ﺇﺼﻼﺡ ﻭﺤﺭﺹ ﻋﻠﻤﻲ‬

‫ﻤﺼﺎﻟﺢ ﺍﻷﻤﺔ ﻭﻟﻴﺴﻭﺍ ﺇﻥ ﻫﺫﻩ ﺍﻟﻤﻘﺎﺒﻼﺕ ﻟﻭ ﺘﻤﺕ ﻓﺈﻨﻬﺎ ﺴﺘﻘﻔﺯ ﺒﺎﻟﺩﻋﺎﺓ ﺍﻟﺫﻱ ﻴﻘﺎﺒﻠﻭﻥ ﻓﻘﺭﺓ ﺘﻁﻭﻴﺭﻴﺔ ﻭﺍﺴﻌﺔ، ﺇﺫ ﺃﻨﻬﺎ ﺘﺼﻘل ﺸﺨﺼﻴﺎﺘﻬﻡ‬ ‫ﻭﺘﻤﺩﻫﺎ ﺒﻘﻭﺓ، ﻭﺘﻨﻤﻲ ﺍﻟﻤﻘﺩﺭﺓ ﻋﻠﻰ ﺍﻟﺤﻭﺍﺭ، ﻭﺘﻁﻠﻌﻬﻡ ﻋﻠﻰ ﺃﺴﺭﺍﺭ ﺍﻟﻤﺠﺘﻤﻊ ﻭﺍﻟﻤﻨﺎﻓﺴﺔ ﺍﻟﺨﻔﻴﺔ ﻓﻲ ﺩﺍﺨﻠﻪ، ﻭﺃﺴﺭﺍﺭ ﺍﻟﺤﻜﻭﻤﺔ ﻭﺍﻷﺤﺯﺍﺏ‬ ‫، ﻜﻤﺎ ﺃﻥ ﻫﺫﻩ ﺍﻟﻤﻘﺎﺒﻼﺕ ﺘﺠﺒﺭ ﺍﻟﺩﻋﺎﺓ ﻋﻠﻰ ﻤﺭﺍﻋﺎﺓ ﺃﺩﻕ ﺍﻟﺫﻭﻗﻴﺎﺕ ﺤﺘﻰ ﺘﻜﻭﻥ ﻟﻬﻡ ﻋﺎﺩﺓ ، ﻭﻋﻠﻰ ﺘﻭﺴﻴﻊ ﻗﺎﻋﺩﺘﻬﻡ ﺍﻟﺜﻘﺎﻓﻴﺔ ﻟﻴﻜﻭﻨﻭﺍ‬ ‫ﺒﻤﻨﺯﻟﺔ ﺍﻟﺘﻜﺎﻓﺅ ﻤﻊ ﺍﻟﻤﻘﺎﺒل، ﻭﺘﻤﻨﺤﻬﻡ ﻗﺩﺭﺓ ﻋﻠﻰ ﺘﻘﻭﻴﻡ ﺍﻟﺭﺠﺎل ﻭﺘﺠﻭﻴﺩ ﺍﻟﻔﺭﺍﺴﺔ ﺒﻬﻡ، ﻭﺘﻭﺴﻊ ﺩﺍﺌﺭﺓ ﻋﻼﻗﺎﺘﻬﻡ ﺍﻟﻌﺎﻤﺔ، ﻭﺘﻔﺘﺢ ﻟﻬﻡ ﻨﺎﻓﺫﺓ‬ ‫ﺃﻥ ﻤﻬﻤﺔ ﺼﻌﺒﺔ ﺠﺩﺍ ﺃﻥ ﻴﻀﻊ ﺍﻟﺼﺎﻋﺩ ﺍﻟﺤﻴﺎﺀ ﺠﺎﻨﺒﺎ ﻭﻴﺒﺎﺩﺭ ﺇﻟﻰ ﻁﻠﺏ ﺍﻟﺘﻌﺭﻑ ﻭﺍﻟﺯﻴﺎﺩﺓ، ﻟﻜﻨﻬﺎ ﻋﻤﻠﻴﺔ ﻀﺭﻭﺭﻴﺔ، ﻭﻗﺩ ﻻ ﻴﻨﻔﺘﺢ‬ ‫ﻴﺩﺭﻜﻭﻥ ﻤﻥ ﺨﻼل ﺍﻟﻨﻅﺭ ﻋﺒﺭﻫﺎ ﻜﻡ ﻫﻭ ﻭﺍﺴﻊ ﺍﻟﻤﺠﺘﻤﻊ ﻭﻤﺘﺩﺍﺨل ﺍﻷﺠﺯﺍﺀ، ﺃﻭﺴﻊ ﻤﻥ ﻤﺠﺘﻤﻊ ﺍﻟﺩﻋﺎﺓ ﺍﻟﺼﻐﻴﺭ ﻤﻬﻤﺎ ﻜﺒﺭ.‬

‫ﺘﻭﺴﻴﻁ ﺃﺤﺩ ﻴﻌﺭﻑ ﺍﻟﺠﺎﻨﺒﻴﻥ، ﺃﻭ ﻤﺼﺎﺤﺒﺔ ﻤﺴﻠﻡ ﻟﻬﻡ ﻭﺍﻓﺭ ﺍﻟﻘﺒﻭل ﻟﺩﻯ ﺍﻟﻨﺎﺱ، ﻭﻓﻲ ﺴﺒﻴل ﺘﺤﺼﻴل ﻓﻭﺍﺌﺩ ﻤﻼﻗﺎﺓ ﻫﺅﻻﺀ ﺍﻟﺭﺠﺎل ﺘﻬﺩﺭ‬ ‫ﺴﺭﻴﺔ ﻏﻴﺭ ﻻﺯﻤﺔ ﺒﺘﻭﻫﻤﻬﺎ ﺒﻌﺽ ﺍﻷﺨﻭﺓ ﻭﻨﻌﻠﻥ ﻟﻬﻡ ﺒﺄﻨﻨﺎ ﺩﻋﺎﺓ ﺇﺴﻼﻡ ﺼﺭﺍﺤﺔ ﺒﻼ ﻭﺠل، ﻓﻘﺩ ﻗﺘﻠﻨﺎ ﺍﻹﻨﺯﻭﺍﺀ ﻭﺍﻹﻨﻜﻔﺎﺀ ﻋﻠﻰ ﺍﻨﻔﺱ ،‬ ‫ﻓﻠﻨﺘﺭﻙ ﺍﻟﺨﻭﻑ ﻤﻥ ﺍﻟﻨﺎﺱ ، ﻭﻟﺘﻜﻥ ﻟﻨﺎ ﺴﻴﺎﺤﺔ ﺒﻴﻨﻬﻡ ﻓﺈﻨﻪ ﺘﺒﻊ ﻟﻸﻋﻠﻡ ﻭﺍﻷﻓﺼﺢ ، ﻭﻨﺤﻥ ﻓﻲ ﺍﻟﻤﺭﺍﻜﺯ ﺍﻷﻗﻭﻯ ﺒﻤﺎ ﻤﻌﻨﺎ ﻤﻥ‬ ‫ﻭﺃﺘﻠﻔﺕ ﻗﺎﺒﻠﻴﺎﺘﻨﺎ ﺍﻟﻌﺯﻟﺔ، ﻭﺃﻀﻌﻑ ﺸﺨﺼﻴﺎﺘﻨﺎ ﺍﻟﻌﻴﺵ ﺍﻟﺭﺘﻴﺏ ﻤﻊ ﺍﻷﺘﺭﺍﺏ.‬

‫ﺒﻌﺽ ﺍﻟﻤﻘﺼﻭﺩﻴﻥ، ﺤﺫﺭﺍ ﻤﻥ ﺍﻻﺤﺘﻤﺎﻻﺕ ﺍﻟﺴﻴﺌﺔ، ﻭﻟﻜﻥ ﺁﺨﺭﻴﻥ ﻴﺴﻨﻔﺘﺤﻭﻥ، ﻭﻟﻜﻥ ﺼﻌﻭﺒﺔ ﻁﺭﻴﻘﺔ ﻓﻲ ﺍﻟﺘﺤﺎﻴل ﻋﻠﻴﻬﺎ ﻭﺘﺫﻟﻴﻠﻬﺎ، ﻤﻥ‬

‫ﺯﻤﻨﻲ ﺒﻜل ﺫﻟﻙ، ﻭﻟﺴﻨﺎ ﻨﺩﻋﻭ ﺇﻟﻰ ﺤﻜﺭ ﺃﻭﻗﺎﺕ ﻁﻼﺏ ﺍﻟﺭﻴﺎﺩﺓ ﻹﺠﺭﺍﺀ ﻫﺫﻩ ﺍﻟﺯﻴﺎﺭﺍﺕ ، ﻭﺇﻨﻤﺎ ﻫﻭ ﺍﻟﺘﻭﺍﺯﻥ ﻓﻲ ﺴﺩ ﺍﻟﺤﺎﺠﺎﺕ ﻭﺘﺤﺼﻴل‬

‫ﺇﻴﻤﺎﻥ ﻭﺃﺨﻼﻕ ﻭﺠﺩ ﻭﻋﻠﻡ، ﻭﻤﻥ ﺍﻟﻼﺯﻡ ﺇﺤﺼﺎﺀ ﺃﺴﻤﺎﺀ ﻫﺅﻻﺀ ﺍﻟﺭﺠﺎل ﺍﻟﺫﻱ ﻴﺯﺍﺭﻭﻥ، ﻭﺍﻟﻤﺩﺍﺨل ﻟﻬﻡ ، ﻭﻤﺎ ﻴﻘﺎل ﻟﻬﻡ ، ﻭﻭﻀﻊ ﺠﺩﻭل‬

‫ﺍﻟﻤﺼﺎﻟﺢ ﻨﻌﻨﻴﻪ ، ﻭﻫﺫﻩ ﻤﺼﻠﺤﺔ ﺘﻘﺩﺭ ﺒﻘﺩﺭﻫﺎ ، ﻭﻨﺨﺘﺎﺭ ﻨﺨﺒﻪ ﻤﻥ ﺍﻷﺴﻤﺎﺀ ﻗﺩ ﻻ ﺘﺯﻴﺩ ﻋﻥ ﺍﻟﺨﻤﺴﻴﻥ ﺨﻼل ﺍﻟﺴﻨﺘﻴﻥ ﺍﻟﻤﺭﺼﻭﺩﺘﻴﻥ‬ ‫ﻟﻠﺘﻁﻭﻴﺭ، ﺜﻡ ﺍﻟﻤﺘﺨﺭﺝ ﻴﺠﺘﻬﺩ ﻓﻲ ﻤﻭﺍﺼﻠﺔ ﺍﻻﺘﺼﺎل ﺒﻌﺩﻫﺎ ﺒﻤﻥ ﺸﺎﺀ، ﻭﺍﻟﻤﻬﻡ ﺃﻥ ﺘﺴﻴﺭ ﻋﻠﻰ ﺍﻟﺩﺭﺏ ﺍﻟﺼﺤﻴﺢ ﺒﺎﻟﺘﺩﺭﺝ ﺍﻟﺫﻱ ﺘﺤﺩﺩﻩ‬ ‫ﻭﻓﻲ ﺒﻌﻴﺩ ﺍﻵﻓﺎﻕ ﺤﻜﻡ ... ﻨﺭﺤل ﻟﻬﺎ ...‬ ‫ﺍﻷﻭﻗﺎﺕ ﻭﺘﻤﻠﻴﻪ ﺍﻟﻅﺭﻭﻑ ﻭﻴﺴﻤﺢ ﺒﻪ ﺘﺯﺍﺤﻡ ﺍﻟﻀﺭﻭﺭﺍﺕ.‬
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‫ﺜﻡ ﻤﻥ ﻋﻭﺍﻤل ﻨﺠﺎﺤﻬﺎ: ﺍﻗﺘﺭﺍﻨﻬﺎ ﺒﺴﻠﺴﻠﺔ ﺯﻴﺎﺭﺍﺕ ﻤﻴﺩﺍﻨﻴﺔ ﻟﻠﺴﺎﺤﺎﺕ ﺍﻟﺴﺎﺨﻨﺔ ﺃﻭ ﺫﺍﺕ ﺍﻟﺘﺭﻜﻴﺏ ﺍﻟﻤﻌﻘﺩ ﺃﻭ ﺍﻟﺘﻲ ﻴﺒﻠﻎ ﺍﻟﺘﺤﺩﻱ‬ ‫ﺘﻀﺤﻴﺎﺕ ﺇﻨﻤﺎ ﺘﻌﻅ ﺍﻟﺩﺍﻋﻴﺔ ﺃﻱ ﻤﻭﻋﻅﺔ ، ﻭﺘﺩﻋﻭﻩ ﻻﻓﺘﺩﺍﺀ، ﻭﺯﻫﺩ، ﻭﺘﻬﺯ ﻓﻲ ﻗﻠﺒﻪ ﺃﻭﺘﺎﺭ ﺍﻟﻌﺎﻁﻔﺔ ، ﻓﻴﻌﻭﺩ ﺒﺭﻭﺡ ﺠﺩﻴﺩﺓ ﻴﺎﻓﻌﺔ، ﻨﺎﻅﺭﺍ‬ ‫ﻜﺎﻥ ﺴﺎﺤﺔ ﺍﻟﺠﻬﺎﺩ ﺍﻷﻓﻐﺎﻨﻲ ﻫﻲ ﺃﻤﺜل ﺍﻟﺴﺎﺤﺎﺕ ﻭﺃﺭﻗﺎﻫﺎ ﻓﻲ ﺘﺤﺼﻴل ﻫﺫﻩ ﺍﻟﻤﻌﺎﻨﻲ، ﻟﻜﻨﻬﺎ ﻟﻴﺴﺕ ﺍﻟﺴﺎﺤﺔ ﺍﻟﻭﺤﻴﺩﺓ، ﻭﺇﻨﻤﺎ ﻫﻨﺎﻙ‬ ‫ﺇﻟﻰ ﺘﺴﻭﻴﻔﻪ ﺍﻟﻤﺎﻀﻲ ﺒﺎﺯﺩﺭﺍﺀ، ﻋﺎﺯﻤﺎ ﻋﻠﻰ ﺍﻻﺴﺘﺩﺭﺍﻙ ﻭﺍﻟﺘﻨﻔﺎﺱ.‬ ‫ﻭﺍﻟﺘﻨﺎﻗﺽ ﻓﻴﻬﺎ ﻤﺒﻠﻐﺎﹰ ﺤﺎﺩﺍﹰ، ﻓﺈﻥ ﻤﺜل ﻫﺫﻩ ﺍﻟﻤﻴﺎﺩﻴﻥ ﻭﻤﺎ ﻓﻴﻬﺎ ﻤﻥ ﺠﺩﻴﺔ ﻭﺇﻴﺠﺎﺒﻴﺔ ﻭﺼﺭﺍﻉ ﻭﺤﺭﻜﺔ ﺩﺍﺌﺒﺔ ﻭﺇﻓﺼﺎﺡ ﻋﻥ ﺍﻟﻬﻭﺍﻴﺎﺕ ﻭﺒﺫل‬

‫ﺴﺎﺤﺎﺕ ﻋﺩﻴﺩﺓ ﺘﺘﺎﻭﺕ ﻓﻲ ﺩﺭﺠﺔ ﺤﻴﻭﻴﺘﻬﺎ ﻭﺘﺄﺜﻴﺭﻫﺎ ﻓﻲ ﺍﻟﺯﺍﺌﺭ، ﻤﺜل ﻤﺠﺎﻫل ﺇﻓﺭﻴﻘﻴﺎ ﺍﻟﺴﻭﺩﺍﺀ ﺠﻴﺙ ﺍﻟﺘﻨﺎﻓﺱ ﻋﻠﻰ ﺃﺸﺩﻩ ﺒﻴﻥ ﺍﻟﺠﻬﻭﺩ‬ ‫ﻭﺍﻟﻬﺭﺴﻙ، ﻭﻤﻨﺎﻅﺭ ﺍﻟﺠﻭﻉ ﻓﻲ ﺒﻨﻐﻼﺩﻴﺵ ، ﻭﻤﺩﺍﺭﺱ ﺘﺤﻔﻴﻅ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻓﻲ ﺘﺭﻜﻴﺎ، ﻜﺫﻟﻙ ﺘﻌﺘﺒﺭ ﺫﻭﺭﺓ ﺍﻟﻤﻭﺍﺴﻡ ﺍﻻﻨﺘﺨﺎﺒﻴﺔ ﺍﻟﺒﺭﻟﻤﺎﻨﻴﺔ‬ ‫ﻭﺒﺎﻜﺴﺘﺎﻥ، ﻭﻜﺫﻟﻙ ﺍﻟﺘﻨﺎﻓﺱ ﺍﻹﺴﻼﻤﻲ ﺍﻟﻌﻠﻤﺎﻨﻲ ﻓﻲ ﻜﺭﺩﺴﺘﺎﻥ.‬ ‫ﺍﻹﺴﻼﻤﻴﺔ ﻭﺴﻁﻭﺓ ﺍﻟﺘﺒﺸﻴﺭ ﺍﻟﻨﺼﺭﺍﻨﻲ، ﻭﻤﺜل ﺃﺠﻭﺍﺀ ﺜﻭﺭﺓ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻓﻲ ﺍﻟﻔﻠﻴﺒﻴﻥ ، ﻭﺜﻭﺭﺓ ﺃﺭﺘﻴﺭﻴﺎ ، ﻭﺍﻟﺼﺭﺍﻉ ﻓﻲ ﻟﺒﻨﺎﻥ، ﻭﻓﻲ ﺍﻟﺒﻭﺴﻨﺔ‬

‫ﻓﻲ ﻜل ﺒﻠﺩ ﺴﺎﺤﺔ ﻤﻠﻴﺌﺔ ﺒﺎﻟﺩﺭﻭﺱ ﺍﻟﻌﻤﻠﻴﺔ ﺇﺫﺍ ﻨﺯﻟﻬﺎ ﺍﻟﺩﻋﺎﺓ، ﻤﺜل ﺍﻻﻨﺘﺨﺎﺒﺎﺕ ﺒﻤﺼﺭ ﻭﺍﻟﺴﻭﺩﺍﻥ ﻭﺍﻟﻴﻤﻥ ﻭﺍﻟﺠﺯﺍﺌﺭ ﻭﺍﻷﺭﺩﻥ ﻭﺍﻟﻜﻭﻴﺕ‬ ‫ﻭﻤﺎﺫﺍ ﻋﻠﻰ ﺍﻟﺭﺍﺌﺩ ﻟﻭ ﺘﻭﺴﻊ ﻓﻲ ﻫﺫﺍ ﺍﻟﺒﺎﺏ ﻓﺯﺍﺭ ﺒﻠﺩﺍﹰ ﻤﺠﻬﻭﻻﹰ ﻭﺩﺭﺴﻪ ﻤﻴﺩﺍﻨﻴﺎ ﻭﺭﺃﻯ ﻭﺸﻔﺎﻩ ﺜﻡ ﻗﺩﻡ ﺘﻘﺭﻴﺭﺍ ﺘﻔﺼﻴﻠﻴﺎ ﺤﻭﻟﻪ ﺃﻭ‬

‫ﻨﺸﺭ ﻜﺘﺎﺒﺎ ﻋﻨﻪ؟ ﻜﺎﻥ ﻴﺯﻭﺭ ﻤﺴﻠﻤﻲ ﺍﻟﺼﻴﻥ ،ﺃﻭ ﺍﻟﺠﻤﻬﻭﺭﻴﺎﺕ ﺍﻹﺴﻼﻤﻴﺔ ﻓﻲ ﺍﻻﺘﺤﺎﺩ ﺍﻟﺴﻭﻓﻴﺘﻲ ﻭﻗﺩ ﺃﺼﺒﺢ ﺍﻟﻁﺭﻴﻕ ﺴﺎﻟﻜ ﹰ، ﺃﻭ ﺍﻟﺠﺎﻟﻴﺎﺕ‬ ‫ﺎ‬ ‫ﺍﻹﺴﻼﻤﻴﺔ ﻓﻲ ﻨﻴﺒﺎل ﻭﺘﺎﻴﻼﻨﺩ ﻭﺃﻤﻴﺭﻜﺎ ﺍﻟﺠﻨﻭﺒﻴﺔ ، ﻓﻤﺜل ﻫﺫﻩ ﺍﻟﻤﻌﺎﻴﻨﺔ ﺍﻟﻤﻴﺩﺍﻨﻴﺔ ﺘﻤﺩﻩ ﺒﺨﺒﺭﺓ ﺤﻴﺎﺘﻴﺔ ﻭﺼﺩﺍﻗﺎﺕ ﻭﻋﻼﻗﺎﺕ، ﻭﺘﻘﻭﻯ‬

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‫‪www.ikhwan-info.net‬‬ ‫ﺸﺨﺼﻴﺘﻪ ، ﻭﺘﺯﻭﺩﻩ ﺒﻤﺎﺩﺓ ﻟﻠﺤﺩﻴﺙ ﻭﺸﻭﺍﻫﺩ ﻟﻠﺘﻤﺜﻴل ، ﻭﺒﻬﺎ ﻴﺘﺩﺭﺏ ﻋﻠﻰ ﺍﻟﺒﺤﺙ ﻭﺍﻟﻜﺘﺎﺒﺔ ﻭﺍﻻﺴﺘﻔﺎﺩﺓ ﻤﻥ ﺍﻟﻭﺜﺎﺌﻕ ، ﻓﻲ ﻓﻭﺍﺌﺩ ﺃﺨﺭﻯ ﻟﻥ‬ ‫ﻴﺫﻭﻗﻬﺎ ﺇﻻ ﻤﻥ ﻴﺤﺭ ﻭﻴﺨﺘﻠﻁ ، ﻭﺍﻟﻘﺎﺒﻊ ﺍﻟﻤﺅﺜﺭ ﻟﻠﻴﻭﻤﻴﺎﺕ ﺍﻟﻤﺘﻜﺭﺭﺓ ﻤﻊ ﺯﻭﺠﺔ ﻭﺒﻨﻴﻪ ﻭﺃﺼﺤﺎﺒﻪ ﻤﺤﺭﻭﻡ ﻤﻨﻬﺎ ، ﻭﺒﺤﻕ ﻜﺎﻥ ﻫﺫﺍ ﺍﻟﺤﺭﻤﺎﻥ.‬ ‫ﺇﻥ ﺠﺎﻨﺏ ﺍﻹﺒﺩﺍﻉ ﻭﺍﻟﻤﺒﺎﺩﺭﺓ ﻀﻌﻴﻑ ﻓﻴﻨﺎ ﺠﺩﺍﹰ، ﻭﻻ ﺒﺩ ﻤﻥ ﺘﻨﻤﻴﺘﻪ ﻭﺇﺫﻜﺎﺀ ﺍﻟﻤﺤﻔﺯﺍﺕ ﺍﻟﺩﺍﺨﻠﻴﺔ ﻴﻤﺜل ﻫﺫﺍ ﺍﻟﻨﺯﻭل ﺇﻟﻰ ﺍﻟﺴﺎﺤﺎﺕ‬

‫ﻓﻲ ﺃﻗﻁﺎﺭ ﺠﺯﻴﺭﺓ ﺍﻟﻌﺭﺏ ﺴﻴﺎﺭﺓ ﺩﻓﻊ ﺭﺒﺎﻋﻲ ﺘﺠﺘﺎﺯ ﺍﻟﺭﻤﺎل ﻟﻴﻜﺘﺸﻔﻭﺍ ﻗﺭﻯ ﺍﻟﺼﺤﺭﺍﺀ ﻭﺍﻟﻤﻨﺎﻁﻕ ﺍﻟﻨﺎﺌﻴﺔ ﻭﺍﻟﺠﺒﺎل، ﻭﻴﺸﺎﻫﺩﻭﺍ ﺍﻟﻨﺎﺱ ﻭﺤﻴﺎﺓ‬ ‫ﺍﻟﻭﺤﺵ ﻭﺍﻟﻨﺒﺎﺕ ﻓﻲ ﺍﻟﺒﻴﺌﺔ ﺍﻟﻔﻁﺭﻴﺔ ، ﺤﺘﻰ ﻴﺼﻠﻭﺍ ﺍﻟﺭﺒﻊ ﺍﻟﺨﺎﻟﻲ ﻭﺃﻭﺩﻴﺔ ﻋﺴﻴﺭ ﺜﻡ ﺍﻟﻤﻀﻲ ﺼﻌﺩﹰ ﺇﻟﻰ ﺠﻴل ﺤﺎﺌل ﻭﻜﺜﺒﺎﻥ ﺍﻟﺩﻫﻨﺎﺀ ﻤﺭﻭﺭﺍﹰ‬ ‫ﺍ‬ ‫ﺒﺨﻴﺒﺭ ﻭﻤﺩﺍﺌﻥ ﺼﺎﻟﺢ ﻭﺘﺒﻭﻙ ، ﺃﻭ ﻴﻨﺤﺩﺭ ﻤﻘﺩﺍﻤﻭﻥ ﺒﺴﻔﻴﻨﺔ ﺸﺭﺍﻋﻴﺔ ﻤﻥ ﺴﻭﺍﺤل ﺍﻟﺨﻠﻴﺞ ﺇﻟﻰ ﺒﻭﻤﺒﻲ ﻟﺘﺴﺠل ﻟﻬﻡ ﻤﻐﺎﺭﻤﺔ ، ﺃﻭ ﻴﺘﺘﺒﻊ‬ ‫ﺁﺨﺭﻭﻥ ﺒﺘﺭﻜﻴﺎ ﺠﻤﻴﻊ ﻤﺩﻨﻬﺎ ﻭﻗﺭﺍﻫﺎ ﻟﻤﺴﺤﻬﺎ ﻤﻥ ﺃﻁﺭﺍﻓﻬﺎ ﺍﻷﺭﺒﻌﺔ ﺜﻡ ﻴﻨﺤﺩﺭﻭﺍ ﻓﻲ ﻨﻬﺭ ﺍﻟﻤﺴﻴﺴﺒﻲ ﺒﻁﻭﻑ ﻟﻴﺤﺩﺜﻭﺍ ﺇﺨﻭﺍﻨﻬﻡ ﺇﺫﺍ ﺭﺠﻌﻭﺍ‬ ‫ﺇﻟﻴﻬﻡ ﻋﻥ ﻋﺠﺎﺌﺏ ﻤﺎ ﺨﻠﻕ ﺍﷲ ﻤﻥ ﺠﺒﺎل ﻭﻭﺩﻴﺎﻥ ﻭﻏﺎﺒﺎﺕ ﻭﺃﻨﻬﺎﺭ ﻭﺤﻴﻭﺍﻥ ﻭﻨﺒﺎﺕ ﺒﺭﻱ، ﺃﻭ ﻴﻤﺴﺢ ﺁﺨﺭﻭﻥ ﺍﻟﻬﻨﺩ ﻭﻤﻥ ﻓﻴﻬﺎ ، ﺃﻭ ﻴﻤﻜﺙ‬ ‫ﻤﺘﺭﻓﺎﻥ ﻤﻊ ﻤﺴﺎﻜﻴﻥ ﺇﻨﺩﻭﻨﻴﺴﻴﺎ ، ﺃﻭ ﻴﺼﻌﺩ ﺭﺠﺎل ﺒﺒﺎﻜﺴﺘﺎﻥ ﻓﻲ ﻁﺭﻴﻕ ﺍﻟﺤﺭﻴﺭ ﻨﺤﻭ ﺍﻟﺼﻴﻥ.‬

‫ﺒل ﺃﺤﻴﺎﻨﺎﹰ ﻨﺤﻥ ﺃﺤﻭﺝ ﺇﻟﻰ ﺍﻟﺘﻌﺭﻑ ﻋﻠﻰ ﻋﺎﻟﻡ ﻭﺍﺴﻊ ﻗﺭﻴﺏ ﻤﻨﺎ ﻓﻲ ﺒﻠﺩ ﺇﻗﺎﻤﺘﻨﺎ ، ﻭﻜﺫﺍ ﻭﻤﺎﺯﻟﻨﺎ ﻨﺘﻤﻨﻰ ﺃﻥ ﻴﺭﻜﺏ ﺭﺠﺎل ﺍﻹﺒﺩﺍﻉ‬

‫ﻭﻗﺫﻑ ﺍﻟﻨﻔﺱ ﻓﻲ ﺍﻟﻤﻌﻤﺔ ﻟﻨﺘﻌﻠﻡ ﻤﻥ ﺨﻼل ﺍﻟﻭﺭﻁﺔ ﺸﻴﺌﺎ ﻤﺎ.‬

‫ﺇﻥ ﻜل ﻫﺫﺍ ﻟﻴﺱ ﻤﺘﻌﺔ ﺴﻴﺎﺤﻴﺔ ، ﻤﻊ ﺃﻨﻬﺎ ﻜﺫﻟﻙ ﻭﺇﻨﻬﺎ ﻤﺒﺎﺤﺔ ﻭﻨﺤﺒﺫﻫﺎ، ﻭﻟﻜﻨﻨﺎ ﻨﺭﻴﺩ ﺠﺎﻨﺒﻬﺎ ﺍﻟﺘﺭﺒﻭﻱ ﻭﺍﻟﺘﺩﺭﻴﺒﻲ ﻭﺃﻴﺤﺎﺀﺍﺘﻬﺎ‬

‫ﺍﻹﻴﺠﺎﺒﻴﺔ ﻭﺇﻤﻼﺀﺍﺘﻬﺎ ﺍﻟﻤﻌﻨﻭﻴﺔ ، ﻭﻟﻥ ﻨﺯﺍل ﻴﻠﻔﻨﺎ ﺍﻟﺴﻜﻭﻥ ﻭﺘﺠﻤﺩﻨﺎ ﺍﻟﺭﺘﺎﺒﺔ ﻤﺎ ﻟﻡ ﻨﺭﻓﺽ ﺍﻟﺤﺼﺎﺭ ﻭﻨﺸﻕ ﺍﻟﺸﺭﻨﻘﺔ ﻟﻨﺴﺭﻱ ﻓﻲ ﻜل ﻗﻨﻭﺍﺕ‬

‫ﺍﻟﺤﻴﺎﺓ ﺇﻟﻰ ﺍﻟﻌﺎﻟﻡ ﺍﻟﺭﺤﻴﺏ ﺍﻟﻤﺘﻠﻭﻥ ﺒﻜل ﺍﻷﻟﻭﺍﻥ.‬

‫ﻭﻻ ﺘﺘﺤﺩﺙ ﻋﻥ ﺇﺠﺎﺯﺓ ﻭﻤﺎل ﺘﻌﺫﺭ ﺒﻭﻫﻡ ﺍﻓﺘﻘﺎﺩﻫﻤﺎ ﻨﻔﺴﻙ ، ﻓﺈﻥ ﺍﻟﺤﺭﻴﺹ ﻴﻠﺘﻑ ﻭﻴﺤﺘﺎل ﻭﻴﺩﺍﻭﺭ ﻭﻴﻨﺎﻭﺭ ﻭﻴﻔﺭﻙ ﺫﻫﻨﻪ ﻟﻠﺘﻐﻠﺏ‬

‫ﺍﻟﺩﻭﻥ، ﻭﻟﻨﺎ ﻤﺜل ﺃﻋﻠﻰ ﻭﺃﻁﻬﺭ ﻭﺃﺯﻜﻰ: ﺃﻥ ﻨﻜﻭﻥ ﻤﺜل ﺭﺠﺎل ﺍﻟﺘﺒﻠﻴﻎ : ﻨﻨﺎﻡ ﻓﻲ ﺍﻟﻤﺴﺎﺠﺩ ﻭﻨﻘﻨﻊ ﺒﺎﻟﺨﺒﺯ ﻭﺤﺒﺎﺕ ﺍﻟﺯﻴﺘﻭﻥ ﺇﺩﺍﻤﺎ، ﻭﻟﺴﻨﺎ‬ ‫ﻨﺩﻋﻭﻙ ﻟﺒﻴﺎﺕ ﻓﻲ ﻫﻴﻠﺘﻭﻥ ﻭﺸﻴﺭﺍﺘﻭﻥ ﺤﺘﻰ ﺘﻌﺘﺫﺯ ﺒﻔﻘﺭ.‬ ‫ﺇﻥ ﻫﺫﻩ ﺍﻟﺠﻭﻻﺕ ﻭﺍﻹﺴﺘﻘﺼﺎﺀﺍﺕ ﺍﻟﻤﻴﺩﺍﻨﻴﺔ ﻭﺍﻟﺤﻴﺎﺓ ﺍﻟﺨﺎﺭﺠﺔ ﻋﻥ ﺍﻟﻤﺄﻟﻭﻑ ﻟﻴﺴﺕ ﻭﺴﻴﻠﺔ ﺘﻭﻋﻴﺔ ﻓﻘﻁ، ﻭﻤﺎﻫﻲ ﺒﺄﺩﺍﺓ ﺍﻟﺘﻘﻭﻴﺔ‬

‫ﻋﻠﻰ ﺍﻟﻤﺜﺒﻁﺎﺕ ، ﻭﻜﻥ ﻤﺜل ﺍﻟﺴﺎﺌﺤﻴﻥ ﺍﻟﻐﺭﺒﻴﻴﻥ ﺍﻟﺫﻱ ﻴﺤﻤﻠﻭﻥ ﻤﺘﺎﻋﻬﻡ ﻋﻠﻰ ﻅﻬﻭﺭﻫﻡ ﻭﻴﺠﻠﺴﻭﻥ ﻤﻊ ﺴﺎﺌﻘﻲ ﺍﻟﺸﺎﺤﻨﺎﺕ ، ﻭﻫﺫﺍ ﺍﻟﻤﺜل‬

‫ﺍﻟﺸﺨﺼﻴﺔ ﻓﺤﺴﺏ ، ﻭﺇﻨﻤﺎ ﻫﻲ ﻤﺎﺩﺓ ﺃﻴﻀﺎ ﻻﺭﺘﻘﺎﺀ ﺨﻠﻘﻲ ﺘﺅﺜﺭ ﺒﺼﻤﺎﺘﻪ ﻓﻲ ﻤﺼﻴﻡ ﺤﻴﺎﺓ ﺍﻟﺩﺍﻋﻴﺔ ﺍﻟﻨﻔﺴﻴﺔ، ﺇﺫ ﺃﻨﻪ ﺤﻴﺙ ﺍﻟﺠﻭﻟﺔ ﻤﺸﻐﻭل‬ ‫ﺍﻵﺴﻭﺍﺀ ﺸﻐل ﺍﻟﻔﺎﺭﻏﻴﻥ ﺜﻡ ﻫﻭ ﻭﻟﻤﺩﻯ ﺴﻨﻭﺍﺕ ﺒﻌﺩ ﺍﻟﺭﺤﻠﺔ ﺜﺭﻱ ﺍﻟﺤﺩﻴﺙ، ﻴﺤﺩﺙ ﺃﺼﺤﺎﺒﻪ ﻋﻤﺎ ﺸﺎﻫﺩﻩ ﻭﻋﺎﻨﺎﻩ ، ﻭﺫﻟﻙ ﻓﻁﻡ ﺁﺨﺭ ﻋﻥ‬ ‫ﻭﻟﻨﺎ ﻤﻥ ﺒﻌﺩ ﻟﻘﺎﺀ ... ﻟﻨﻘﺘﺴﻡ ﺍﻟﻐﻨﺎﺌﻡ ...‬
‫‪‬‬

‫ﻓﻲ ﻜل ﻭﻗﺘﻪ ﺒﺄﻤﻭﺭ ﻤﻥ ﺍﻟﺨﻴﺭ ﻭﺍﻟﻔﺤﺹ ﻭﺍﻟﺘﻌﺭﻑ ﻭﺇﺠﺎﺒﺔ ﺃﺴﺌﻠﺔ ﺍﻟﺴﺎﺌﻠﻴﻥ ، ﻭﺫﻟﻙ ﻴﺒﻌﺩ ﺒﻪ ﻋﻥ ﺍﻟﻐﻴﺒﻪ ﻭﺍﻟﻬﺯل ﻭﺍﻟﻠﻤﺯ ، ﻟﻥ ﻫﺫﻩ‬ ‫ﺍﻟﻐﻴﺒﻪ ﻭﺍﻟﻘﻭل ﺍﻟﻤﺭﺠﻭﺡ ﻭﺍﻟﻠﻔﻅ ﺍﻟﺭﺩﺉ.‬

‫ﻫﺫﺍ ﻫﻭ ﺨﺒﺭ ﺍﻟﺠﻬﺩ ﺍﻟﻤﺤﻠﻲ ﻓﻲ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﺘﻁﻭﻴﺭﻴﺔ ﻭﻤﺎ ﻴﺘﺒﻌﻪ ﻭﻴﺘﺼل ﺒﻪ ﻤﻥ ﻋﻭﺍﻤل ﺍﻟﻨﺠﺎﺡ ، ﻟﻜﻥ ﺍﻟﺘﻁﻭﻴﺭ ﻴﺫﻫﺏ ﻤﺫﻫﺒﺎ ﺃﺒﻌﺩ‬

‫ﻭﺃﻜﺜﺭ ﻭﻓﺎﺀ ﻟﻠﻤﺘﻁﻠﺒﺎﺕ ، ﻋﻥ ﻁﺭﻴﻕ ﺇﻗﺎﻤﺔ ﺍﻟﻤﺩﺍﺭﺱ ﺍﻟﺸﺎﻤﻠﺔ ﺍﻟﺘﻲ ﺘﻌﻘﺒﻬﺎ ﺴﻴﺎﺤﺎﺕ، ﻜﺂﻥ ﺘﻜﻭﻥ ﻓﻲ ﺃﺴﺒﺎﻨﻴﺎ، ﻟﺭﺅﻴﺔ ﺁﺜﺎﺭ ﺍﻟﺤﻀﺎﺭﺓ‬ ‫ﺍﻹﺴﻼﻤﻴﺔ ﻓﻴﻬﺎ ﻭﺍﻟﺘﺠﻭل ﺒﻘﺭﻁﺒﺔ ﻭﻏﺭﻨﺎﻁﺔ ﻭﺍﺸﺒﻴﻠﻴﺔ ، ﻭﻗﺩ ﺘﺘﻜﺭﺭ ﻓﻲ ﺘﺭﻜﻴﺎ ﺃﻥ ﺴﻤﺤﺕ ﻅﺭﻭﻓﻬﺎ، ﻟﻠﺘﺠﻭل ﻓﻲ ﻤﺩﻨﻬﺎ ﻭﺭﺅﻴﺔ ﺁﺜﺎﺭﻫﺎ‬ ‫ﺇﻥ ﻫﺫﻩ ﺍﻟﻤﺩﺍﺭﺱ ﺘﺩﺍﺭ ﻤﻥ ﻗﺒل ﺍﻟﺭﻭﺍﺩ ﺍﻷﻭﺍﺌل ﻤﺒﺎﺸﺭﺓ ، ﻭﻫﺫﺍ ﻴﺤﻘﻕ ﻓﺎﺌﺩﺓ ﻗﺭﺒﻬﻡ ﻤﻥ ﺍﻟﺠﻤﻴﻊ ﻭﺍﻟﺤﻭﺍﺭ ﺍﻟﻤﺒﺎﺸﺭ ﺒﺩﻭﻥ‬ ‫ﻭﺃﺭﻴﺎﻓﻬﺎ.‬

‫ﻭﺴﻁﺎﺀ، ﻤﻊ ﻓﺎﺌﺩﺓ ﺍﺠﺘﻤﺎﻉ ﺭﺠﺎل ﻤﻥ ﺒﻴﺌﺎﺕ ﺸﺘﻰ ﻓﻴﻨﻘل ﺒﻌﻀﻬﻡ ﻟﺒﻌﺽ ﺍﻟﺘﺠﺎﺭﺏ ﺍﻟﻤﺘﻨﻭﻋﺔ، ﻭﻴﻜﻭﻥ ﺍﻟﺤﺩﻴﺙ ﻋﻥ ﺨﺼﺎﺌﺹ ﻜل ﺒﻴﺌﺔ ﻭﻤﺎ‬ ‫ﻋﺭﻑ ﻭﺍﺠﺒﻪ .. ﻓﺄﻀﺎﻑ ﻟﺒﻨﺔ ﻓﻲ ﺍﻟﺼﺭﺡ‬
‫‪‬‬

‫ﻓﻴﻬﺎ ﻤﻥ ﺇﻴﺠﺎﺏ ﻭﺴﻠﺏ، ﻭﻋﻥ ﺃﺴﺭﺍﺭﹴ ﻤﺎ ﻜﺎﻨﻭﺍ ﻟﻬﺎ ﺒﺴﺎﻤﻌﻴﻥ.‬

‫ﻭﻻ ﺘﻘﻑ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﺘﻁﻭﻴﺭﻴﺔ ﻋﻨﺩ ﻫﺫﺍ ﺍﻟﺤﺩ ، ﻭﺇﻨﻤﺎ ﻨﻘﺘﺭﺡ ﻋﻠﻰ ﻜل ﻤﺸﺎﺭﻙ ﺃﻥ ﻴﻀﻴﻑ ﻤﻥ ﻋﻨﺩﻩ ﺠﻬﺩﹰ ﺜﻼﺜﻲ ﺍﻷﺒﻌﺎﺩ ﻟﺘﻨﻤﻴﺔ‬ ‫ﺍ‬ ‫ﻗﺎﺒﻠﻴﺎﺘﻪ ﻭﺘﺠﻭﻴﺩ ﺩﺭﻭﻩ ﻓﻲ ﺍﻟﻌﻤل ﺍﻟﺩﻋﻭﻱ.‬

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‫‪www.ikhwan-info.net‬‬ ‫* ﺍﻟﺠﻬﺩ ﺍﻷﻭل: ﺍﻟﺘﺨﺼﺹ ﺒﻤﻌﺭﻓﺔ ﺒﻠﺩ ﻤﻌﻴﻥ ﻤﻥ ﺒﻼﺩ ﺍﻹﺴﻼﻡ ، ﺃﻭ ﺠﺎﻟﻴﺔ ﺇﺴﻼﻤﻴﺔ، ﺃﻭ ﻗﻀﻴﺔ ﺇﺴﻼﻤﻴﺔ ﺤﻴﺔ ، ﻟﻴﻜﻭﻥ ﺃﺤﺩ ﺍﻟﻤﺭﺍﺠﻊ‬ ‫ﻤﺴﻠﻤﻲ ﺍﻟﺼﻴﻥ ، ﺃﻭ ﺒﺎﻟﻘﻀﻴﺔ ﺍﻷﻓﻐﺎﻨﻴﺔ ، ﻭﻫﺫﺍ ﺒﺎﺏ ﻤﻥ ﺍﻷﺒﻭﺍﺏ ﺍﻟﻭﺍﺴﻌﺔ ﻓﻲ ﺨﺩﻤﺔ ﺩﻋﻭﺓ ﺍﻹﺴﻼﻡ.‬

‫ﻓﻴﻬﺎ، ﻭﺍﻟﺴﻔﻴﺭ ﺍﻟﻤﺒﻌﻭﺙ ﺇﻟﻴﻬﺎ ، ﻭﺍﻟﻤﺘﺤﺩﺙ ﻹﺨﻭﺍﻨﻪ ﻋﻨﻬﺎ، ﻭﺍﻟﻜﺎﺘﺏ ﺍﻟﺼﺤﻔﻲ ﺤﻭﻟﻬﺎ ، ﻜﺄﻥ ﻴﺘﺨﺼﺹ ﺒﺄﻤﺭ ﺍﻟﺠﺯﺍﺌﺭ ﺃﻭ ﺍﻟﻴﻤﻥ ، ﺃﻭ ﺒﺄﻤﺭ‬

‫ﻴﺤﻠل ﺍﻟﺘﺎﺭﻴﺦ، ﺃﻭ ﻴﺘﻘﻥ ﺍﻟﺘﺼﻭﻴﺭ ، ﺃﻭ ﻴﺒﺩﻉ ﺍﻟﺨﻁ ، ﺃﻭ ﻴﺤﺎﻭل ﺍﻟﺘﻔﻠﺴﻑ ، ﻷﻥ ﺘﻴﺎﺭ ﺍﻟﺤﻀﺎﺭﺓ ﻴﺴﻴﺭ ﻋﺎﺭﻤ ﹰ ، ﻭﻨﺤﻥ ﺃﺼﺤﺎﺏ ﺍﻟﺠﺎﻫﻠﻴﺔ‬ ‫ﺎ‬ ‫ﻨﻤﺴﻙ ﺯﻤﺎﻤﻪ، ﻭﻟﺌﻥ ﺘﺨﻠﻴﻨﺎ : ﺃﺨﺫﻭﺍ ﻤﻜﺎﻨﻨﺎ ، ﻭﻫﻡ ﺍﻟﻴﻭﻡ ﻴﺤﺘﻠﻭﻥ ﺃﻜﺜﺭ ﺍﻷﻤﻜﻨﺔ ، ﻭﻻﺒﺩ ﺃﻥ ﻨﺯﺍﺤﻤﻬﻡ، ﻭﺍﻟﺨﻴﺭ ﻴﺯﻴﺢ ﺍﻟﺸﺭ، ﻭﺍﻟﺩﻋﻭﺓ ﻻ‬ ‫ﺍﻟﻤﻌﻭﺝ ﻭﺍﺴﺘﺌﻨﺎﻑ ﺤﻴﺎﺓ ﺍﻹﻴﻤﺎﻥ ﻭﺭﻓﻊ ﺒﻨﺎﺀ ﺍﻟﺤﻀﺎﺭﺓ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻟﺠﺩﻴﺩﺓ، ﻭﻻ ﺒﺩ ﺃﻥ ﻴﻀﻊ ﻜل ﻨﺒﻴل ﺤﺠﺭﺍ ﻓﻲ ﻫﺫﺍ ﺍﻟﺒﻨﺎﺀ ﻟﻴﺸﻤﺦ ،‬ ‫ﺘﺠﻤﻊ ﺭﺠﺎﻟﻬﺎ ﻟﺘﺘﻜﺎﺜﺭ ﺒﺄﻋﺩﺍﺩﻫﻡ ﻭﺘﻔﺨﺭ ﺒﺴﻭﺍﺩﻫﻡ ، ﻭﺇﻨﻤﺎ ﻟﺘﺭﺒﻴﻬﻡ ﻭﺘﻘﺫﻑ ﺒﻬﻡ ﺘﺎﺭﺓ ﺃﺨﺭﻯ ﺇﻟﻰ ﺃﺭﺽ ﺍﻟﺤﻴﺎﺓ ﺍﻟﻭﺍﺴﻌﺔ ﻟﻴﺤﺎﻭﻟﻭﺍ ﺇﺼﻼﺡ‬ ‫ﻭﺩﻭﻨﻪ ﺍﻹﺨﺘﻴﺎﺭ ﻭﺍﻟﺘﻠﻭﻥ، ﻭﻴﻘﺴﻡ ﺍﷲ ﻟﻪ ﺒﻌﺩ ﺍﻟﻨﻴﺔ ﻭﺒﺫل ﺍﻟﺠﻬﺩ ﻤﺎ ﻴﺸﺎﺀ.‬

‫* ﺍﻟﺠﻬﺩ ﺍﻟﺜﺎﻨﻲ: ﺍﻟﺘﺨﺼﺹ ﺒﺠﺎﻨﺏ ﻋﻠﻤﻲ ﺃﻭ ﻤﻌﺭﻓﻲ ﺃﻭ ﻓﻨﻲ ﻤﻥ ﺍﻟﺠﻭﺍﻨﺏ ﺍﻟﺤﻀﺎﺭﻴﺔ ، ﻜﺄﻥ ﻴﻤﺎﺭﺱ ﺍﻷﺩﺏ ، ﺃﻭ ﻴﻨﺒﺵ ﻋﻥ ﺁﺜﺎﺭ، ﺃﻭ‬

‫* ﺍﻟﺠﻬﺩ ﺍﻟﺜﺎﻟﺙ: ﺍﺴﺘﻼﻡ ﻋﻤل ﺘﻨﻔﻴﺫﻱ ﺃﻭ ﻤﺭﻜﺯ ﺇﺩﺍﺭﻱ ﻓﻲ ﻤﺅﺴﺴﺔ ﺇﺴﻼﻤﻴﺔ ، ﻤﺜل ﺠﻤﻌﻴﺎﺕ ﺍﻹﺼﻼﺡ ﺃﻭ ﻟﺠﻨﺔ ﺃﻓﺭﻴﻘﻴﺎ ، ﺃﻭ ﺍﻟﻬﻴﺌﺔ‬ ‫ﻭﻴﻌﺭﻑ ﻤﻥ ﺨﻼﻟﻪ ﻁﺒﺎﺌﻊ ﺍﻟﻨﺎﺱ ، ﻭﻴﺅﺩﻱ ﺇﻟﻰ ﻗﻭﺓ ﻓﻲ ﺍﻟﺸﺨﺼﻴﺔ ، ﻭﺨﺒﺭﺓ ﻭﺍﻗﻌﻴﺔ. ﻭﻓﻘﻪ ﺍﻟﺨﺩﻤﺔ ﻓﻲ ﻫﺫﻩ ﺍﻟﻤﺅﺴﺴﺎﺕ ﻫﻭ ﻨﻔﺱ ﻓﻘﻪ‬ ‫ﺍﻟﺭﺤﻼﺕ ﻭﺍﻟﺘﻭﺍﺠﺩ ﻓﻲ ﺍﻟﺴﺎﺤﺎﺕ ﺍﻟﺴﺎﺨﻨﺔ ﻭﺍﻟﻤﻜﻭﺙ ﺍﻟﻤﻴﺩﺍﻨﻲ، ﻭﻨﺤﺏ ﻓﻘﻪ ﺍﻟﺭﺤﻼﺕ ﻭﺍﻟﺘﻭﺍﺠﺩ ﻓﻲ ﺍﻟﺴﺎﺤﺎﺕ ﺍﻟﺴﺎﺨﻨﺔ ﻭﺍﻟﻤﻜﻭﺙ ﺍﻟﻤﻴﺩﺍﻨﻲ،‬ ‫ﺍﻟﺨﻴﺭﻴﺔ ﺍﻟﻌﺎﻟﻤﻴﺔ، ﺃﻭ ﺼﻨﺎﺩﻴﻕ ﺍﻟﺯﻜﺎﺓ ، ﺃﻭ ﻤﻠﺠﺔ ﺇﺴﻼﻤﻴﺔ ، ﺘﻁﻭﻋﺎ ﺒﻼ ﺃﺠﺭ ﻟﻤﺩﺓ ﺴﻨﺔ ﻤﺜﻼ ، ﻓﺈﻥ ﺫﻟﻙ ﻴﻌﻠﻤﻪ ﻓﻥ ﺍﻟﺘﻌﺎﻤل ﻭﺍﻹﺩﺍﺭﺓ ،‬

‫ﻭﻨﺤﺏ ﻹﺨﻭﻨﻨﺎ ﺃﻥ ﻴﺨﺭﺠﻭﺍ ﻤﻥ ﺍﻟﻤﺠﺘﻤﻊ ﺍﻟﻀﻴﻕ ﺇﻟﻰ ﺍﻟﻤﺠﺘﻤﻊ ﺍﻟﻌﺎﻡ، ﻭﺃﻥ ﻴﻤﻸﻭﺍ ﺃﻭﻗﺎﺘﻬﻡ ﺒﺨﻴﺭ، ﻓﺈﻥ ﺍﻟﻔﺭﺍﻍ ﻤﻔﺴﺩﺓ ﻭﻭﺴﻭﺴﺔ ،‬ ‫ﻭﺘﻌﺭﻑ ﺸﺒﺎﺒﺎﹰ ﻜﺎﻥ ﻴﺅﺨﺭﻫﻡ ﺍﻟﺤﻴﺎﺀ ﺒﺸﻜل ﺴﺭﻴﻊ ﻤﻠﻔﺕ ﻟﻠﻨﻅﺭ ﺤﺘﻰ ﻟﻜﺄﻨﻬﻡ ﻟﻴﺴﻭﺍ ﺃﻭﻟﺌﻙ، ﻭﺃﺼﺒﺤﻭﺍ ﺃﻜﺜﺭ ﻨﻅﺎﻤﻴﺔ ﻭﻭﻋﻴﺎ ﻭﺩﻗﺔ ﻓﻲ‬

‫ﺍﻟﻌﻤل، ﻭﻨﺤﺴﺏ ﺃﻥ ﺍﻷﺒﻭﺍﺏ ﻤﺎ ﺯﺍﻟﺕ ﻤﻔﺘﻭﺤﺔ ﺃﻤﺎﻡ ﺃﻜﺜﺭ ﺇﺨﻭﺍﻨﻨﺎ ﻟﻨﻴل ﻤﺜل ﻫﺫﺍ ﺍﻟﺘﻁﻭﺭ ، ﻭﺍﻟﻌﻤل ﺍﻟﺩﻋﻭﻱ ﻓﻲ ﺒﻌﺽ ﺍﻟﺒﻼﺩ ﺒﺨﺎﺼﺔ ﻴﻔﺘﻘﺭ‬ ‫ﺒﺴﺒﺏ ﺍﻟﻅﺭﻭﻑ ﺍﻟﺼﻌﺒﺔ ﺇﻟﻰ ﻤﺜل ﻫﺫﻩ ﺍﻟﻤﺅﺴﺴﺎﺕ، ﻭﺘﺒﺭﺯ ﺍﻟﻴﻭﻡ ﻓﺭﺼﺔ ﻟﻤﻥ ﻴﻘﻴﻤﻭﻥ ﻓﻲ ﺒﻼﺩ ﺤﺒﺎﻫﺎ ﺍﷲ ﺒﻤﺅﺴﺴﺎﺕ، ﺃﻥ ﻴﺘﺩﺭﺒﻭﺍ ﻓﻴﻬﺎ‬ ‫ﻟﻴﻨﻘﻠﻭﺍ ﺇﻟﻰ ﺒﻼﺩﻫﻡ ﺨﻴﺭﺓ ﻋﺯﻴﺯﺓ ﺍﻟﻤﻨﺎل.‬

‫ﻫﺫﻩ ﻫﻲ ﺁﻓﺎﻕ ﺴﻠﺴﻠﺔ ﺍﻟﻌﻤﻠﻴﺎﺕ ﺍﻟﺘﻁﻭﻴﺭﻴﺔ ، ﻭﻤﻥ ﺸﺄﻥ ﻫﺫﺍ ﺍﻟﺘﺨﻁﻴﻁ ﻟﻭ ﻨﻔﺫ ﺃﻥ ﻴﺭﻓﻊ ﻤﺴﺘﻭﻴﺎﺕ ﺍﻟﻤﺸﺎﺭﻜﻴﻥ ، ﺒﺈﺫﻥ ﺍﷲ‬ ‫ﻟﻜﻥ ﺍﻟﻨﺠﺎﺡ ﻓﻲ ﺍﻟﺘﻨﻔﻴﺫ ﻭﺍﻟﻭﺼﻭل ﺇﻟﻰ ﺍﻟﻨﺘﻴﺠﺔ ﺍﻟﻤﺭﺠﻭﺓ ﻤﻨﻭﻁ ﺒﺸﺭﻭﻁ ﻋﺩﻴﺩﺓ ﻓﻴﻬﺎ ﺘﻜﻤﻴل ﻭﺘﺠﻭﻴﺩ:‬

‫ﺍﻟﺘﻜﻤﻴل ﻭﺍﻟﺘﺴﻬﻴل ﻭﺍﻟﺘﻘﻭﻴﻡ ﻭﺍﻟﺘﻨﺎﺴﺏ .. ﺸﺭﻭﻁ ﺍﻟﻨﺠﺎﺡ‬

‫‪‬‬

‫ﻭﺘﻭﻓﻴﻘﻪ ﻭﺘﻴﺴﻴﺭﻩ ، ﻭﺃﻥ ﻴﺤﺭﻙ ﻋﻨﺎﺼﺭ ﺍﻹﺒﺩﺍﻉ ﻭﺍﻻﺴﺘﻭﺍﺀ ﻓﻴﻬﻡ، ﻟﻴﻜﻭﻨﻭﺍ ﻤﻥ ﺼﻨﺎﻉ ﺍﻟﺤﻴﺎﺓ.‬

‫* ﺍﻷﻭل: ﻭﺠﻭﺩ ﻤﺤﻭﺭ ﺇﺩﺍﺭﻱ ﻟﻜل ﻫﺫﻩ ﺍﻟﺘﺸﻌﺒﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻟﻌﻤﻠﻴﺔ، ﺒﺤﻴﺙ ﺘﻜﻠﻑ ﻤﺠﻤﻭﻋﺔ ﺜﻼﺜﻴﺔ ﻤﺜﻼ ﻴﻭﻀﻊ ﺍﻟﺠﺩﺍﻭل ﺍﻟﺘﻨﻔﻴﺫﻴﺔ‬

‫ﻭﺘﻌﻴﻴﻥ ﺤﺠﻡ ﺍﻟﺩﺭﻭﺱ ﻭﺘﻭﺍﺭﻴﺨﻬﺎ ﻭﺇﻤﻜﺎﻨﻬﺎ ﻭﻤﺩﺭﺴﻴﻬﺎ ، ﻭﻜﺫﻟﻙ ﺍﻟﻔﻌﺎﻟﻴﺎﺕ ﺍﻷﺨﺭﻯ ﺍﻟﻤﺤﻠﻴﺔ، ﻭﺍﻟﺭﺤﻼﺕ ، ﻭﺘﺤﺎﻭل ﺃﻥ ﺘﺴﻴﻁﺭ ﻋﻠﻰ‬

‫ﺤﺭﻜﺔ ﺍﻟﺘﻁﻭﻴﺭ ﻭﺘﻀﺒﻁﻬﺎ، ﻭﺘﻅل ﺘﺭﺍﻗﺏ ﻭﺘﺤﺎﺴﺏ ﻭﺘﻨﺒﻪ ﺍﻟﻨﺎﺴﻲ ﻭﺘﺴﺄل ﻋﻥ ﺍﻟﺘﻭﻗﻑ، ﻭﻜﺫﻟﻙ ﺘﻁﺒﻊ ﻤﺎ ﻴﻨﺒﻐﻲ ﻁﺒﻌﻪ، ﻭﺘﺘﻭﻟﻰ ﺘﻭﺯﻴﻌﻪ،‬ ‫ﻭﺘﻭﻓﺭ ﻜﺘﺏ ﺍﻟﻤﻁﺎﻟﻌﺔ ﻟﻨﺎﺩﺭﺓ، ﻭﺘﻭﻓﺭ ﺍﻟﻤﺎل ﺍﻟﻼﺯﻡ ﻭﺘﺩﻗﻕ ﻓﻲ ﻋﻤﻠﻴﺔ ﺼﺭﻓﻪ ، ﻭﺘﺭﺍﺴل ﺍﻟﻌﻨﺎﺼﺭ ﺍﻟﻤﻌﻨﻴﺔ ﻭﺘﺨﺎﺒﺭ ﻭﺘﺒﺭﻕ ، ﺒﺤﻴﺙ ﺃﻥ‬ ‫* ﺍﻟﺜﺎﻨﻲ : ﺘﻘﺩﻴﻡ ﺠﻭﺍﺌﺯ ﺘﺸﺠﻴﻌﻴﺔ ﻟﻠﻤﺸﺎﺭﻜﻴﻥ ﻴﺠﺩ ﻭﺍﻫﺘﻤﺎﻡ ، ﻭﻭﻀﻊ ﺤﻭﺍﻓﺯ ﻭﺩﻭﺍﻓﻊ ﻟﺒﺫل ﻤﺯﻴﺩ ، ﻓﺈﻥ ﺍﻹﺤﺴﺎﻥ ﺠﺯﺍﺀ ﺍﻹﺤﺴﺎﻥ، ﻭﻤﻥ‬ ‫ﻻ ﻴﺸﻜﺭ ﺍﻟﻨﺎﺱ ﻻ ﻴﺸﻜﺭ ﺍﷲ ﺘﻌﺎﻟﻰ، ﻭﺍﻹﻨﺼﺎﻑ ﻴﺩﻋﻭ ﺇﻟﻰ ﺍﻟﻤﻜﺎﻓﺄﺓ ﻭﺍﻻﻋﺘﺭﺍﻑ ، ﻭﻟﻜﻥ ﺠﻭﺍﺌﺯﻨﺎ ﻻ ﺘﻜﻭﻥ ﻤﺎﺩﻴﺔ ﻭﺒﻤﻘﺎﻴﻴﺱ ﺩﻨﻴﻭﻴﺔ‬ ‫ﻤﺅﺘﻤﺭ ﻤﺘﻤﻴﺯ ﺃﻭ ﺴﺎﺤﺔ ﺴﺎﺨﻨﺔ ﻟﻴﺭﻯ ﻭﻴﺸﺎﻓﻪ ﺍﻟﻨﺒﻼﺀ ، ﺃﻭ ﺘﺯﻭﺩﻩ ﺒﻜﺘﺏ ﻗﻴﻤﺔ.‬ ‫ﺍﻟﺜﻘل ﺍﻹﺩﺍﺭﻱ ﻴﺭﺘﻔﻊ ﻋﻥ ﻜﺎﻫل ﺍﻟﻤﺭﺒﻴﻥ.‬

‫ﻭﺘﺠﺎﺭﻴﺔ، ﻭﺇﻨﻤﺎ ﻫﻲ ﺴﺎﻤﻴﺔ ﺒﻤﻘﺩﺍﺭ ﺴﻤﻭ ﺍﻟﺒﺫل ﺍﻟﺩﻋﻭﻱ، ﻜﺄﻥ ﻨﺒﻌﺙ ﺍﻟﺭﻴﺹ ﻋﻠﻰ ﺘﻁﻭﻴﺭ ﻨﻔﺴﻪ ﻭﺘﻁﺒﻴﻕ ﺍﻟﻤﻨﻬﺞ ﻓﻲ ﺭﺤﻠﺔ ﻤﺠﺎﻨﻴﺔ ﺇﻟﻰ‬

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‫‪www.ikhwan-info.net‬‬ ‫* ﺍﻟﻤﺜﺎل ﺍﻟﺜﺎﻟﺙ: ﺘﻜﻤﻴل ﺍﻟﻤﻨﻬﺞ ﺍﻟﻌﺎﻡ ﺒﻤﻨﻬﺞ ﺨﺎﺹ ﻟﻠﺒﻌﺽ ﻓﻲ ﻤﺭﺤﻠﺔ ﻻﺤﻘﻪ ﻴﺤﺴﺏ ﻤﺎ ﻴﻜﻠﻔﻭﻥ ﺒﻪ ﻤﻥ ﺍﻷﻋﻤﺎل ﺍﻟﺘﺨﺼﺼﻴﺔ ، ﻭﻋﻠﻰ‬ ‫ﺍﻟﻤﻁﺎﻟﻌﺔ ﺍﻟﺸﺨﺼﻴﺔ ﺒﺩﻭﺭ ﻫﺎﻡ ﻓﻲ ﻫﺫﺍ ﺍﻟﺘﻜﻤﻴل ﺇﻟﻰ ﺠﺎﻨﺏ ﺘﻔﻬﻴﻡ ﺍﻷﻋﺭﺍﻑ ﻭﺭﻭﺍﻴﺔ ﺍﻟﺘﺠﺎﺭﺏ.‬

‫ﺍﻷﺨﺹ: ﺃﻭﻟﺌﻙ ﺍﻟﺫﻴﻥ ﺴﻴﺘﻭﻟﻭﻥ ﺍﻟﺘﺭﺒﻴﺔ ، ﻓﺈﻨﻬﻡ ﺒﺤﺎﺠﺔ ﻟﻠﺘﺩﺍﻭل ﻓﻲ ﺃﻤﻭﺭ ﺍﻟﻤﻨﻬﺞ ﻭﺘﻁﺒﻴﻘﻪ، ﻭﻜﻴﻔﻴﺔ ﺤل ﻤﺸﺎﻜل ﺍﻷﻓﺭﺍﺩ ، ﻭﺘﻘﻭﻡ‬ ‫* ﺍﻟﺭﺍﺒﻊ: ﺇﺘﺒﺎﻉ ﺴﻴﺎﺴﺔ ﻓﻲ ﺍﺨﺘﻴﺎﺭ ﺍﻟﻁﻼﺏ ﺨﻼﺼﺘﻬﺎ ﻭﺸﻌﺎﺭﻫﺎ ) ﺍﻟﺘﺴﺎﻫل ﻭﺍﻟﺘﺴﻬﻴل( ، ﺒﺤﻴﺙ ﺘﻭﺴﻊ ﺍﻹﺩﺍﺭﺓ ﻓﻲ ﺍﻹﺨﺘﻴﺎﺭ، ﻭﺘﻌﻠﻕ‬ ‫ﺍﻟﺘﺸﺩﺩ ، ﻓﻲ ﻤﺤﺎﻭﻟﺔ ﺘﺠﺭﻴﺒﻴﺔ ﻹﺸﺭﺍﻙ ﻋﺩﺩ ﺃﻜﺒﺭ ﻭﺇﺘﺎﺤﺔ ﻓﺭﺼﺔ ﺍﻟﺘﻁﻭﺭ ﻟﻬﻡ ﺃﻥ ﻜﺎﻥ ﺍﷲ ﺘﻌﺎﻟﻰ ﻗﺩ ﻜﺘﺏ ﻟﻬﻡ ﻓﻲ ﺍ ﻟﻘﺩﺭ ﺍﻻﺭﺘﻔﺎﻉ. ﻭﻗﺩ‬ ‫ﺍﻷﻤﺎﻨﺔ، ﺘﻌﺭﻀﺎ ﻟﻬﺫﺍ ﺍﻟﻘﺩﺭ ﺍﻟﺭﺒﺎﻨﻲ ، ﺇﺫ ﻻ ﻨﺩﺭﻱ ﻜﻡ ﻤﻥ ﻋﻨﺎﺼﺭ ﻤﺨﺘﺒﺌﺔ ﺘﺤﺕ ﺴﺘﺎﺭ ﺍﻟﺤﻴﺎﺀ ﺃﻭ ﺘﺤﺕ ﻀﻐﻁ ﺍﻟﻤﺸﺎﻜل ﺍﻟﺤﻴﺎﺘﻴﺔ ﻴﻤﻜﻨﻬﺎ‬ ‫ﺘﺨﺎﻤﺭ ﺍﻟﺫﻫﻥ ﻓﻜﺭﺓ ﺇﻁﻼﻕ ﺍﻟﻤﺴﺄﻟﺔ ﺘﻤﺎﻤﺎ ﻭﻓﺘﺢ ﺍﻷﺒﻭﺍﺏ ﻋﻠﻰ ﻤﺼﺎﺭﻴﻌﻬﺎ ﻭﺘﻁﺒﻴﻕ ﻤﻨﻬﺞ ﺍﻟﺘﻁﻭﻴﺭ ﻋﻠﻰ ﻜل ﺭﺠﺎل ﺍﻟﺼﺤﻭﺓ ﻭﺤﻤﻠﺔ‬ ‫ﺃﻥ ﺘﻨﺘﻔﻊ ، ﻭﻫﺫﺍ ﺍﻻﺤﺘﻤﺎل ﻤﻨﻔﻌﺔ ﺇﻴﺠﺎﺒﻴﺔ ﺘﻜﺎﺩ ﺘﺭﺠﺢ ﺠﺎﻨﺏ ﺍﻹﻁﻼﻕ ﻭﺍﻟﺘﻌﻤﻴﻡ ﻟﻭ ﻻ ﺃﻥ ﺘﺠﺎﺭﺒﻨﺎ ﺍﻷﺨﺭﻯ ﺘﻔﻴﺩ ﺒﺎﻗﺘﺭﺍﺏ ﺫﻟﻙ ﺒﺴﻠﺒﻴﺔ‬

‫ﺸﻭﻫﺩﺕ ﻟﺩﻯ ﺒﻌﺽ ﺍﻟﺠﺩﺩ ﻭﺃﺼﺤﺎﺏ ﺍﻟﻘﺎﺒﻠﻴﺎﺕ ﺍﻟﻀﻌﻴﻔﺔ ﺇﺫﺍ ﺴﻤﻌﻭﺍ ﺃﺤﺎﺩﻴﺙ ﺍﻟﻔﻜﺭ ﺍﻟﻤﺘﻘﺩﻡ ﻓﻲ ﻓﻘﻪ ﺍﻟﺩﻋﻭﺓ ﻤﻤﺎ ﻻ ﻴﻤﻜﻨﻬﻡ ﺍﺴﺘﻴﻌﺎﺒﻪ‬ ‫ﺒﺴﺒﺏ ﻗﻠﺔ ﺘﺠﺎﺭﺒﻬﻡ ﺃﻭ ﻷﺴﺒﺎﺏ ﻓﻁﺭﻴﺔ ، ﻷﻥ ﻫﺫﺍ ﺍﻟﺘﻨﻅﻴﺭ ﻴﺠﻌﻠﻬﻡ ﻴﺘﺩﺨﻠﻭﻥ ﺒﻔﻀﻭل ﻓﻴﻤﺎ ﻻ ﻴﻌﻨﻴﻬﻡ ﻤﻥ ﺍﻟﻤﺒﺎﺤﺙ ، ﻭﻴﻘﻠل ﻓﻲ ﺃﻋﻴﻨﻬﻡ‬ ‫ﺍﻟﺒﻌﺽ ﻋﻤﺩﹰ، ﺭﻓﻘﺎﹰ ﺒﻬﻡ ﻭﺍﻨﺘﻅﺎﺭﺍ ﻟﻨﻀﻭﺠﻬﻡ ﺍﻟﺘﺩﺭﻴﺠﻲ ﻤﻥ ﺨﻼل ﺍﻟﺘﺭﺒﻴﺔ ﻭﺍﻟﻤﻌﺎﻨﺎﺓ، ﻭﻟﻴﺱ ﺍﻟﺨﻁﺄ ﻓﻲ ﺍﻻﺘﺠﺎﻫﻴﻥ ﻤﻌﺎ، ﺒﺈﻥ ﻴﺭﺸﺢ ﺩﺍﻋﻴﺔ‬ ‫ﺍ‬ ‫ﻫﻴﺒﺔ ﺍﻟﻤﺭﺒﻴﻥ ﻭﻗﺩﻤﺎﺀ ﺍﻟﺴﺎﺌﺭﻴﻥ ، ﻤﻤﺎ ﺠﻌﻠﻨﺎ ﻨﻤﻴل ﺇﻟﻰ ﻤﻭﺍﺼﻠﺔ ﺍﻟﻌﻤل ﺒﺎﻟﻌﺭﻑ ﺍﻟﺭﺍﺴﺦ ﻓﻲ ﺍﺨﺘﻴﺎﺭ ﺍﻟﻨﺨﺒﺔ ﻭﺤﺠﺏ ﻫﺫﺍ ﺍﻟﺨﻴﺭ ﻋﻥ‬ ‫ﻭﻫﻭ ﺩﻭﻥ ﺍﻟﻤﺴﺘﻭﻯ ﺍﻟﻤﻁﻠﻭﺏ، ﺃﻭ ﻴﺤﺭﻡ ﺁﺨﺭ ﻤﻥ ﺍﻟﻤﺸﺎﺭﻜﺔ ﻭﻫﻭ ﺃﻫل ﻭﻟﻌل ﺸﻌﺎﺭ ﺍﻟﺘﺴﺎﻫل ﻴﻘﻠل ﻫﺫﺍ ﺍﻟﻨﻭﻉ ﺍﻟﺜﺎﻨﻲ ﻤﻥ ﺍﻟﺨﻁﺄ، ﻭﻴﺒﻘﻰ‬ ‫ﺤﻕ ﺍﻷﻤﺭﺍﺀ ، ﻓﻲ ﺍﻻﺠﺘﻬﺎﺩ ﻓﻲ ﺍﻻﺨﺘﻴﺎﺭ ﺃﺼﻼ ﺼﺤﻴﺤﺎ ، ﻭﻓﻲ ﺘﻜﺜﻴﻑ ﺍﻟﺘﺭﺒﻴﺔ ﺘﻌﻭﻴﺽ ﻟﻤﻥ ﻴﺤﺭﻡ.‬ ‫ﻭﺃﻤﺎ ﺘﺴﻬﻴل ﻓﻬﻭ ﺍﻟﻤﻌﻨﻰ ﺍﻟﻤﻜﻤل ﺍﻟﺫﻱ ﻴﺠﻌل ﺍﻟﻤﺠﻤﻭﻋﺔ ﺍﻟﻤﺨﺘﺎﺭﺓ ﺃﻜﺜﺭ ﺘﻔﺎﻋﻼ ﻤﻊ ﺍﻟﻤﻬﺞ ﻭﻋﻤﻭﻡ ﻓﻌﺎﻟﻴﺎﺕ ﺍﻟﺘﻁﻭﻴﺭ، ﻭﻨﻌﻨﻲ ﺒﻪ‬

‫ﻴﺴﺘﻁﻴﻊ ﺍﻻﻨﺴﺠﺎﻡ ﻤﻊ ﺍﻵﺨﺭﻴﻥ ، ﺃﻭ ﻷﺴﺒﺎﺏ ﺃﺨﺭﻯ، ﻭﺴﺒﺏ ﻫﺫﺍ ﺍﻟﺘﺴﻬﻴل ﺃﻨﻨﺎ ﻨﻌﺘﻘﺩ ﺒﺄﻥ ﺍﻟﻭﻋﻲ ﻻ ﻴﺄﺘﻲ ﺒﺎﻹﻜﺭﺍﻩ، ﻭﺃﻥ ﺍﻟﺘﺒﺭﻡ ﻭﺍﻟﺘﺎﻓﻕ‬

‫ﺘﺴﻬﻴل ﻁﺭﻴﻕ ﺍﻹﻨﺴﺤﺎﺏ ﻟﻠﻤﺭﺸﺢ ﺇﺫﺍ ﻜﺎﻥ ﻤﺴﺘﺜﻘﻼ ﻟﻠﺤﻀﻭﺭ ﻭﺍﻟﻤﺸﺎﺭﻜﺔ ، ﺃﻭ ﻴﻅﻥ ﺃﻨﻪ ﺘﺠﺎﻭﺯ ﻫﺫﻩ ﺍﻟﻤﺭﺤﻠﺔ ﻭﻟﻪ ﻋﻨﻬﺎ ﺍﺴﺘﻐﻨﺎﺀ ، ﺃﻭ ﻻ‬

‫ﻴﻔﺴﺩﺍﻥ ﺍﻟﺠﻠﺴﺔ، ﻭﻗﺩ ﻴﻀﻁﺭﻩ ﺫﻟﻙ ﻹﻋﻼﻥ ﺯﻫﺩﻩ ﺒﻤﺎ ﻴﺴﻤﻊ ﻓﻴﻜﻭﻥ ﻤﻥ ﺫﻟﻙ ﺍﻟﺘﺸﺒﻴﻁ ﻟﻶﺨﺭﻴﻥ ، ﻓﻲ ﻤﻔﺎﺴﺩ ﺃﺨﺭﻯ ، ﻭﻟﺫﻟﻙ ﺘﺘﻭﺴﻊ ﻓﻲ‬ ‫ﻗﺒﻭل ﺍﻋﺘﺫﺍﺭ ﺍﻟﻤﻌﺘﺫﺭﻴﻥ ، ﻭﻨﻬﺏ ﺒﻀﺎﻋﺘﻨﺎ ﻟﻠﺭﺍﻏﺏ ﺍﻟﺤﺭﻴﺹ ﻓﻘﻁ، ﺍﻟﺫﻱ ﻴﺄﺘﻲ ﺒﻨﻴﺔ ﺍﻻﺴﺘﻤﺎﻉ ﻭﺍﻟﺴﺅﺍل ﻭﺍﻟﻤﻨﺎﻗﺸﺔ، ﻭﻴﺭﺠﻊ ﻭﻫﻭ ﻤﻥ‬

‫ﻤﺭﺍﺕ، ﻜﺤﻕ ﻤﻤﻨﻭﺡ ﻟﻪ ﻭﻟﻭ ﺒﺩﻭﻥ ﻋﺫﺭ ﻗﺎﻫﺭ، ﻓﺈﻥ ﻫﺫﺍ ﺍﻟﻨﻤﻁ ﻤﻥ ﺍﻟﺘﺨﻠﺨل ﻴﻭﻟﺩ ﺍﻀﻁﺭﺍﺒﺎ ﻟﻺﺩﺍﺭﺓ ﻭﺍﻟﻤﺤﺎﻀﺭﻴﻥ ﻭﺍﻟﺩﺍﺭﺴﻴﻥ، ﻭﻴﻐﺭﻱ‬

‫ﺍﻟﺸﺎﻜﺭﻴﻥ. ﻭﺇﻨﻤﺎ ﻨﻌﻨﻲ ﻗﺒﻭل ﺍﻋﺘﺫﺍﺭ ﻤﻥ ﺒﺯﻫﺩ ﺒﺎﻟﺩﺭﺍﺴﺔ ﻜﻠﻬﺎ ، ﻭﻻ ﻨﺴﻤﺢ ﻟﻪ ﺒﺄﻥ ﻴﻘﺒل ﺍﻟﻤﺸﺎﺭﻜﺔ ﺜﻡ ﻴﺘﻐﻴﺏ ﺠﺯﺌﻴﺎ ﻭﻴﺤﻀﺭ ﻤﺭﺓ ﻭﻴﻐﻴﺏ‬

‫ﺒﺎﻨﺤﻼل ﺍﻟﻌﺯﺍﺌﻡ ﻭﻜﺜﺭﺓ ﺍﻟﺘﺭﺨﺹ، ﻓﻤﻥ ﻨﻭﻯ ﺍﻟﺼﺒﺭ ﻓﺒﻬﺎ ﻭﻨﻌﻤﺕ، ﻭﻤﻥ ﺃﻀﻤﺭ ﺍﻟﺘﻘﻁﻴﻊ ﻓﻠﻴﻨﻘﻁﻊ ﺍﺒﺘﺩﺍﺀ ، ﻭﻟﻴﻨﺘﻅﺭ ﺍﻟﻤﺴﺘﻘﺒل، ﻟﻌل‬ ‫ﻅﺭﻭﻓﻪ ﺘﺘﺤﺴﻥ ﻭﻫﻤﺘﻪ ﺘﻘﻭﻯ ، ﻭﺴﻴﺒﻘﻰ ﺃﺨﺎ ﻋﺯﻴﺯﺍ، ﻭﻤﻥ ﺃﻗﺒﺢ ﺍﻟﺠﻬﺎﻟﺔ ﺃﻥ ﻴﺘﻜﺒﺭ ﻤﺤﺎﻀﺭ ﺃﻭ ﻤﺸﺎﺭﻙ ﻋﻠﻰ ﺇﺨﻭﺍﻥ ﻟﻪ ﻓﻲ ﺍﻟﺼﻑ‬ ‫* ﺍﻟﺨﺎﻤﺱ: ﺘﺠﺯﺌﺔ ﺭﺤﻠﺔ ﺍﻟﺘﻁﻭﻴﺭ ﺇﻟﻰ ﻤﺭﺍﺤل ﻭﻤﻭﺍﺴﻡ ، ﻷﻥ ﻁﻭﻟﻬﺎ ﺍﻟﻤﻤﺘﺩ ﻴﺅﺴﺱ ﺸﻴﺌﺎ ﻤﻥ ﺍﻟﻤﻤل ﻓﻲ ﺍﻟﻨﻔﻭﺱ ، ﺭﺒﻤﺎ ﻭﻻ ﻴﺴﺘﻁﻴﻊ‬ ‫ﺭﺸﺤﻭﺍ ﻓﺎﻋﺘﺫﺭﻭﺍ ﻤﻬﻤﺎ ﻜﺎﻨﺕ ﺍﻷﺴﺒﺎﺏ.‬

‫ﻜل ﺃﺤﺩ ﺍﻹﻨﺘﻅﺎﺭ ﻭﺍﻟﺼﺒﺭ، ﻭﺨﻴﺭ ﺍﻟﺤﻠﻭل: ﺃﻥ ﺘﻘﺴﻡ ﺍﻟﺩﺭﺍﺴﺔ ﺇﻟﻰ ﺃﺭﺒﻌﺔ ﻓﺼﻭل، ﻭﺒﻴﻥ ﻜل ﻓﺼﻠﻴﻥ ﺭﺍﺤﺔ ﻭﺘﻔﺭﺩ ﺃﻭ ﺘﺨﻠﻁ ﺍﻟﻌﺎﺭﻑ ﻓﻲ‬ ‫ﺍﻟﻔﺼل ﺍﻟﻭﺍﺤﺩ، ﺘﺒﻌﺎ ﻷﺴﺒﺎﺏ ، ﻭﺘﻜﻭﻥ ﻜﺜﺎﻓﺔ ﺍﻟﺩﺭﻭﺱ ﻭﻜﺜﺎﻓﺔ ﺘﻨﻔﻴﺫ ﺍﻟﻔﻌﺎﻟﻴﺎﺕ ﺨﻼل ﺍﻟﻔﺼل ﺍﻟﻭﺍﺤﺩ ﻤﺘﺒﺎﻴﻨﺔ ، ﻭﻫﺫﻩ ﻤﺴﺎﺌل ﺘﺨﺘﻠﻑ ﻤﻥ‬ ‫ﺘﺴﻤﻴﺘﻬﺎ ﻓﺼﻭﻻﹰ، ﻭﺇﻨﻤﺎ ﻴﺘﺭﺠﻡ ﺫﻟﻙ ﻓﻲ ﺼﻭﺭﺓ ﺘﻭﺯﻴﻊ ﻟﻠﺩﺭﻭﺱ ﺇﻟﻰ ﺃﺭﺒﻊ ﻜﻤﻴﺎﺕ ﺘﻀﺒﻁﻬﺎ ﺠﺩﺍﻭل ﺘﻨﻔﻴﺫﻴﺔ ﻤﺘﻨﺎﺴﻘﺔ ﻭﻤﺘﺩﺭﺠﺔ.‬

‫ﺒﻠﺩ ﺇﻟﻰ ﺒﻠﺩ، ﻭﺼﻴﻔﺎ ﻭﻓﻲ ﺍﻟﺸﺘﺎﺀ، ﻭﺘﺅﺜﺭ ﻓﻴﻬﺎ ﻁﺒﻴﻌﺔ ﻤﻬﻥ ﺍﻟﻤﺸﺎﺭﻜﻴﻥ ، ﻭﻋﻠﻰ ﺃﻱ ﺤﺎل ﻓﺈﻥ ﺍﻟﺘﻘﺴﻴﻡ ﺇﻟﻰ ﻓﺼﻭل ﻟﻴﺱ ﻫﻭ ﻤﺠﺭﺩ‬ ‫* ﺍﻟﺴﺎﺩﺱ: ﻀﺭﻭﺭﺓ ) ﺍﻟﺘﻘﻭﻴﻡ ( ﻭﻭﺯﻥ ﺍﻟﻤﺸﺎﺭﻜﻴﻥ ﻓﻲ ﺁﺨﺭ ﺍﻟﺩﺭﺍﺴﺔ، ﻭﻭﺼﻑ ﻤﺩﻯ ﺍﻨﺘﻔﺎﻋﻬﻡ ﻭﻨﺠﺎﺤﻬﻡ ﻓﻲ ﺍﻻﺴﺘﻔﺎﺩﺓ ﻤﻥ ﻤﻌﻁﻴﺎﺘﻬﺎ‬ ‫ﻭﻤﻥ ﺍﻟﻔﺭﺼﺔ ﺍﻟﺘﻲ ﺃﺘﻴﺤﺕ ﻟﻬﻡ. ﻭﻫﺫﺍ ﺍﻟﺘﻘﻭﻴﻡ ﻫﻭ ﻋﻤﻠﻴﺔ ﻷﺯﻤﺔ ﻤﺭﺘﺒﻁﺔ ﺃﺭﺘﺒﺎﻁﺎ ﻭﺜﻴﻘﺎ ﺒﺎﻟﻤﺘﺎﺒﻌﺔ ﺍﻹﺩﺭﺍﻴﺔ ﺍﻟﻴﻭﻤﻴﺔ، ﻭﻴﻌﺘﺒﺭ ﺨﺎﺘﻤﺔ ﻟﻬﺎ‬ ‫ﺍﻟﻜﺴﻭل ﺍﻟﻤﺘﻭﺍﻜل ﻭﻨﺘﺭﻴﺙ ﻓﻲ ﺘﻜﻠﻴﻔﻪ ﺒﺸﻲﺀ، ﻭﻟﻴﺱ ﻫﺫﺍ ﺍﻟﺘﻘﻭﻴﻡ ﻓﻲ ﻨﻬﺎﻴﺔ ﺍﻟﺩﺭﺍﺴﺔ ﻓﻘﻁ، ﺒل ﻴﺠﺏ ﺃﻥ ﻴﺘﻡ ﻓﻲ ﻨﻬﺎﻴﺔ ﻜل ﻓﺼل ﻤﻥ‬

‫ﻭﺘﺘﻭﻴﺠﺎ ﻟﻼﻫﺘﻤﺎﻡ ﺍﻟﺘﻁﻭﻴﺭﻱ ، ﻟﻜﻲ ﻴﺠﺎﺯﻱ ﺍﻟﻤﺘﻭﻜل ﺍﻟﻤﺤﺴﻥ ﻭﺘﺘﺎﺡ ﻟﻪ ﻤﺠﺎﻻﺕ ﺍﻻﺭﺘﻘﺎﺀ ﻭﺘﺴﻨﺩ ﺇﻟﻴﻪ ﺍﻟﻤﻬﻤﺎﺕ، ﻭﻟﺘﻌﺎﺩ ﺍﻟﻜﺭﺓ ﻤﻊ‬ ‫ﺍﻟﻔﺼﻭل ﺍﻷﺭﺒﻌﺔ ، ﻭﺘﻭﻀﻊ ﻤﻌﺎﻴﻴﺭ ﻟﻠﻨﺠﺎﺡ ﻭﺩﺭﺠﺎﺕ ﻭﺃﻭﺼﺎﻑ.‬

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‫‪www.ikhwan-info.net‬‬ ‫ﻟﻜﻥ ﺍﻟﺩﻋﻭﺓ ﺍﻹﺴﻼﻤﻴﺔ ﺩﻋﻭﺓ ﺃﺨﻼﻕ ﻭﺘﻜﺭﻴﻡ ﻟﻠﻨﻔﻭﺱ ، ﻭﻟﺫﻟﻙ ﻻ ﻴﻘﺎﺱ ﺍﻟﻨﺠﺎﺡ ﺒﻌﺩﺩ ﺭﻜﻌﺎﺕ ﻭﺨﺘﻤﺎﺕ، ﻭﺇﻨﻤﺎ ﺒﺂﺜﺎﺭ ﺘﺒﺩﻭ ﻋﻠﻰ‬

‫ﺍﻟﺩﺍﻋﻴﺔ ﺘﻁﺒﻌﻪ ﺒﻁﻭﺍﺒﻊ ﺍﻟﺭﻗﺔ ﻭﺍﻟﻌﻔﺎﻑ ﻭﺍﻟﺤﻴﺎﺀ ﻭﺍﻟﻨﺒل ﻭﺍﻟﻜﺭﻡ ﻭﺨﻔﺽ ﺍﻟﺠﻨﺎﺡ، ﻭﺘﺘﺩﺨل ﺍﻟﻔﺭﺍﺴﺔ ﻓﻲ ﺘﻘﺩﻴﺭ ﻭﺠﻭﺩ ﻫﺫﻩ ﺍﻵﺜﺎﺭ ﺘﺩﺨﻼ‬ ‫ﻜﺒﻴﺭﺍ ، ﻭﺭﺒﻤﺎ ﻤﻴﺯﺕ ﻤﺎ ﻫﻭ ﻤﻥ ﺍﻟﺘﺩﻴﻥ ﺍﻟﻔﻌﻠﻲ ﺃﻭ ﺍﻟﺘﻜﻠﻑ ﺍﻟﺫﻱ ﻴﺩل ﻋﻠﻰ ﺒﻘﻴﺔ ﻜﺩﺭ ﻓﻲ ﺍﻟﻘﻠﺏ، ﻭﻫﺫﻩ ﺍﻟﻔﺭﺍﺴﺔ ﺤﻕ ﻟﻠﻤﺭﺒﻴﻥ ﻻ ﻴﻤﻜﻥ ﺃﻥ‬ ‫ﻭﻜﺫﻟﻙ ﺍﻟﻔﻬﻡ ﺍﻟﻌﻤﻠﻲ ﺍﻟﻤﻌﺭﻓﻲ ، ﻻ ﻴﻘﺎﺱ ﺍﻟﻨﺠﺎﺡ ﻓﻴﻪ ﺒﻌﺩﺩ ﻜﺘﺏ ﺒﻁﺎﻟﻌﻬﺎ ﺍﻟﻤﺸﺎﺭﻙ ﺃﻭ ﺤﻔﻅ ﻟﻨﺼﻭﺹ، ﻭﺇﻨﻤﺎ ﻫﻲ ﻟﻤﻌﺔ ﻓﻜﺭﻴﺔ‬ ‫ﺘﻨﺘﺯﻋﻪ ﻤﻨﻬﻡ ﺩﻋﻭﻯ ﻤﺘﺸﺒﻪ ﺃﻭ ﻤﺴﺘﺸﺭﻑ.‬

‫ﺘﻭﺠﺩ ﻓﻴﻪ ﺘﻔﺼﺢ ﻋﻥ ﺍﺴﺘﻌﺩﺍﺩ ﻟﻼﺠﺘﻬﺎﺩ ﻭﺍﻟﻔﻬﻡ ﺍﻟﺤﺭ ﻭﺘﺩل ﻋﻠﻰ ﺃﻨﻪ ﻟﻴﺱ ﺒﺎﻟﻤﻘﻠﺩ ﺍﻟﻤﺭﺩﺩ. ﻭﻫﺫﻩ ﺍﻟﻠﻤﻌﺔ ﺘﺭﺍﻫﺎ ﺍﻟﻔﺭﺍﺴﺔ ﺇﺫﺍ ﻟﻤﻌﺕ ، ﻭﻗﺩ‬ ‫ﻤﻨﻪ ﺸﺭﺍﺭﺓ ﺘﻨﺒﻲ ﻋﻥ ﺍﺴﺘﻌﺩﺍﺩ ﺜﻭﺍﺭﻩ، ﻭﻟﻜﻥ ﺍﻹﻤﺎﺭﺓ ﺒﺘﺠﺭﺒﺘﻬﺎ ﻗﺩ ﺘﻨﺘﺒﻪ ﻭﻨﻼﺤﻅ ﻭﺘﺭﺼﺩ ﻋﻼﻗﺎﺕ ﺍﻟﺨﻤﻭل ﻫﺫﻩ ﻓﺘﺤﻜﻡ ﺒﺄﺤﻜﺎﻡ ﻴﺴﺘﻐﺭﺒﻬﺎ‬ ‫ﻻ ﻴﻨﺘﺒﻪ ﺍﻟﺒﻌﺽ ﺇﻟﻰ ﺃﻥ ﺠﻬﺔ ﻤﻥ ﺍﻟﺠﻬﺎﺕ ﻟﻴﺱ ﻓﻴﻪ ﻭﻤﻴﺽ ﻴﺩل ﻋﻠﻰ ﻗﺩﺡ ، ﺃﻭ ﻗﺩ ﻻ ﻴﻼﺤﻅ ﺁﺨﺭﻭﻥ ﺃﻥ ﺭﻜﻨﺎ ﻤﻥ ﺍﻷﺭﻜﺎﻥ ﻟﻡ ﺘﻨﻁﻠﻕ‬

‫* ﺍﻟﺴﺎﺒﻊ: ﻀﺭﻭﺭﺓ ﺘﻨﺎﺴﺏ ﻜﺜﺎﻓﺔ ﺍﻟﻭﺍﺠﺒﺎﺕ ﻤﻊ ﻅﺭﻭﻑ ﻜل ﻤﺸﺎﺭﻙ، ﻓﺈﻥ ﻜل ﻨﺸﺎﻁ ﻤﻜﻠﻑ ﺒﻭﺍﺠﺒﺎﺕ ﻜﺜﻴﺭﺓ ، ﺜﻡ ﺘﺄﺘﻲ ﺨﻁﺔ ﺍﻟﺘﻁﻭﻴﺭ‬

‫ﺍﻟﻅﺎﻫﺭﻭﻥ ، ﻭﺤﻜﻤﻬﺎ ﻫﻭ ﻤﻥ ﺤﻘﻬﺎ ﻓﻲ ﺍﻻﺠﺘﻬﺎﺩ ، ﻭﺍﻟﺫﻫﻥ ﺍﻟﺤﻲ ﻟﻪ ﺍﺘﻘﺎﺩ ﻴﺒﻬﺭ ﺍﻷﺒﺼﺎﺭ ﺴﻨﺎﻩ، ﻭﻟﻪ ﺼﻭﺕ ﻴﻔﺭﻉ ﺍﻷﻟﺒﺎﺏ ﺼﺩﺍﻩ.‬

‫ﻓﺘﻀﻴﻑ ﻋﻠﻴﻪ ﻤﺜﻠﻬﺎ، ﻓﻴﻜﻭﻥ ﺤﻤﻠﻪ ﺜﻘﻴﻼ، ﻭﺍﻟﻤﻔﺭﻭﺽ ﺃﻥ ﺘﺭﺍﻋﻲ ﺍﻹﺩﺍﺭﺓ ﺫﻟﻙ ﻓﺘﺄﻤﺭ ﺒﻤﺎ ﻫﻭ ﻓﻲ ﺤﺩﻭﺩ ﺍﻻﺴﺘﻁﺎﻋﺔ ، ﻭﺘﻔﺴﺭ ﻤﻨﻬﺞ‬ ‫ﺇﻥ ﺍﻟﺼﺎﻋﺩ ﺍﻟﺠﻴﺩ ﺍﻟﻤﺴﺘﻭﻯ ﺍﻟﺫﻱ ﻴﻌﻴﺵ ﻅﺭﻭﻓﺎ ﻋﺎﺩﻴﺔ ﻴﻤﻜﻥ ﺃﻥ ﻴﻜﻠﻑ ﺒﻜﺜﺎﻓﺔ ، ﻭﺃﻥ ﻨﻠﺯﻤﻪ ﺒﺎﻟﻌﺯﺍﺌﻡ ﻭﻨﻘﻁﻊ ﻋﻠﻴﻪ ﻁﺭﻴﻕ‬

‫ﺍﻟﺘﻁﻭﻴﺭ ﺒﺎﻟﺤﺴﻨﻰ، ﻓﺈﻥ ﺍﻹﺭﻫﺎﻕ ﻴﻭﻟﺩ ﺍﻟﻨﺘﺎﺌﺞ ﺍﻟﻌﻜﺴﻴﺔ ﻭﺇﺫﺍ ﺃﺭﺩﺕ ﺃﻥ ﺘﻁﺎﻉ ﻓﻠﺘﺄﻤﺭ ﺒﻤﺎ ﻴﺴﺘﻁﺎﻉ.‬

‫ﺍﻟﺭﺨﺹ، ﻭﻻ ﺒﺄﺱ ﺒﺈﺘﻌﺎﺒﻪ ، ﻓﺈﻥ ﺍﻟﻤﻌﺭﻜﺔ ﺘﺘﻁﻠﺏ ﺍﻟﺘﻌﺏ ﻭﺍﻟﺴﻬﺭ، ﻭﻟﻜﻥ ﺁﺨﺭﻴﻥ ﺘﺘﻌﺒﻬﻡ ﻤﻬﻨﻬﻡ ، ﻭﻋﻠﻴﻬﻡ ﻭﺍﺠﺒﺎﺕ ﻭﻅﻴﻔﻴﺔ ﻤﻀﺎﻋﻔﺔ،‬ ‫ﻭﻓﻲ ﻅﺭﻭﻓﻬﻡ ﺍﻟﻌﺎﺌﻠﻴﺔ ﺘﻌﻘﻴﺩ ، ﻭﻤﻥ ﺍﻟﻼﺯﻡ ﺃﻥ ﺘﺨﻔﻑ ﻋﻨﻬﻡ، ﻭﺃﺤﻴﺎﻨﺎ ﺘﻜﻭﻥ ﺍﻟﻅﺭﻭﻑ ﺍﻟﻌﺎﻤﺔ ﻜﻠﻬﺎ ﻓﻲ ﺒﻠﺩ ﻤﻥ ﺍﻟﺒﻠﺩﺍﻥ ﺃﺼﻌﺏ ﻤﻥ ﺍﻟﺒﻼﺩ‬

‫ﺍﻷﺨﺭﻯ ، ﻭﻓﻲ ﻫﺫﻩ ﺍﻟﺤﺎﻟﺔ ﻴﻜﻭﻥ ﻤﻥ ﺍﻟﺴﺎﺌﻎ ﺍﻟﺨﻔﻴﻑ ﻋﻥ ﺍﻟﺠﻤﻴﻊ ، ﻭﺍﻟﻘﺎﻋﺩﺓ ﻓﻲ ﺫﻟﻙ: ﺃﻥ ﻨﻔﻬﻡ ﺃﻥ ﺍﻟﺒﺫل ﺃﺼل، ﻭﺃﻥ ﺃﺨﺫ ﺍﻟﺩﻋﺎﺓ‬ ‫ﺃﻨﻔﺴﻬﻡ ﺒﺎﻟﺸﺩﺓ ﻭﺍﺠﺏ، ﻭﻟﻜﻥ ﺍﻟﻀﺭﻭﺭﺍﺕ ﺘﺒﻴﺢ ﺍﻟﻤﺤﻅﻭﺭﺍﺕ ، ﻭﺘﻘﺩﺭ ﻜل ﻀﺭﻭﺭﺓ ﺒﻘﺩﺭﻫﺎ، ﻭﻷﻭﻻﺩ ﺍﻟﺩﺍﻋﻴﺔ ﻭﺯﻭﺠﺔ ﺤﻘﻭﻕ ، ﻭﺍﻟﻨﻔﺱ‬ ‫ﻭﻤﺠﺎﺯﺍﺕ ﺍﻟﻤﻭﺍﻋﻅ ﺇﻨﻤﺎ ﻨﻁﻠﻘﻬﺎ ﻟﺤﺙ ﻭﻟﻴﺴﺕ ﻫﻲ ﻤﻥ ﺍﻟﻤﻭﺍﺩ ﺍﻟﻘﺎﻨﻭﻨﻴﺔ ﺍﻟﺼﺎﺭﻤﺔ، ﻭﻟﻴﺱ ﻴﺼﻌﺏ ﻋﻠﻰ ﻤﻥ ﻴﺘﺤﺭﻯ ﺍﻹﻨﺼﺎﻑ ﺃﻥ ﻴﻜﺘﺸﻑ‬ ‫ﺘﺸﺘﻬﻲ ﺍﻟﺭﺍﺤﺔ ﺃﺤﻴﺎﻨﺎ ، ﻭﻓﻲ ﺇﺠﺎﺒﺘﻬﺎ ﺇﻟﻰ ﺫﻟﻙ ﻤﺼﺎﻟﺢ، ﻭﻓﻲ ﺍﻟﺘﻨﻁﻊ ﺒﺄﺱ ، ﻭﺍﻟﺸﻴﻁﺎﻥ ﻴﻔﺭﺡ ﺒﺎﻹﻓﺭﺍﻁ ﻭﺍﻟﻤﺒﺎﻟﻐﺔ ﻓﺭﺤﺔ ﺒﺎﻟﺘﻔﺭﻴﻁ ،‬

‫ﻤﻌﺎﻨﻲ ﺍﻟﺘﻌﺎﻤل ﺍﻟﻨﺴﺒﻲ، ﻭﺃﻥ ﻴﺘﺼﻠﺏ ﻤﻊ ﻫﻤﺎﻡ ﻭﻴﻠﻴﻥ ﻤﻊ ﺁﺨﺭ ﻓﻲ ﺁﻥ ﻭﺍﺤﺩ ، ﻴﺤﺴﺏ ﻅﺭﻭﻓﻬﻤﺎ ، ﻭﺍﺴﺘﻌﺩﺍﺩﺍﺘﻬﻤﺎ ، ﻭﺒﻴﻥ ﺍﻻﺜﻨﻴﻥ ﺜﺎﻟﺙ‬ ‫ﻋﺭﻓﺕ ... ﻓﺎﻟﺯﻡ ...‬
‫‪‬‬

‫ﻴﻠﻴﻕ ﻟﻪ ﺍﻟﺘﻭﺴﻁ ﻭﺍﻻﻋﺘﺩﺍل.‬

‫ﻭﻴﻌﺩ ... ﻓﺈﻥ ﻫﺫﻩ ﺍﻟﺭﺴﺎﻟﺔ ﻗﺩ ﻜﺘﺒﺕ ﻟﺘﻜﻭﻥ ﺒﻤﺜﺎﺒﺔ ﻤﻘﺘﺭﺤﺎﺕ ﺤﻭل ﻜﻴﻔﻴﺔ ﺍﻟﺘﺤﻀﻴﺭ ﻟﻠﺘﻁﻭﻴﺭ ، ﺜﻡ ﻟﺘﻘﺭﺃ ﻜل ﻫﺫﻩ ﺍﻟﻭﺜﻴﻘﺔ ﻜﻠﻤﺔ‬ ‫ﺃﻥ ﻫﺫﺍ ﻫﻭ ﻤﺩﻯ ﻓﻬﻤﻨﺎ ﻟﻁﺭﻴﻕ ﺍﻹﺭﺘﻘﺎﺀ... ﻭﻤﺎ ﺘﺨﻠﻭ ﺨﻁﺔ ﻤﻥ ﻤﺴﺤﺔ ﺍﺠﺘﻬﺎﺩﻴﺔ ﻭﻁﺒﻴﻌﺔ ﺫﻭﻗﻴﺔ ﺨﺎﺼﺔ ﺒﻤﻥ ﻭﻀﻌﻬﺎ ،‬

‫ﺒﻌﺩ ﻜﻠﻤﺔ ، ﻤﻊ ﺍﻟﺸﺭﺡ ﻋﻠﻰ ﻁﻼﺏ ﺍﻟﻤﺩﺍﺭﺱ ﺍﻟﺭﻴﺎﺩﻴﺔ ، ﻟﻴﻌﺭﻭﻓﻭﺍ ﻏﺎﻴﺘﻬﺎ ﻭﻭﺴﺎﺌﻠﻬﺎ ﻭﺩﻭﺭﻫﻡ ﻓﻲ ﺇﻨﺠﺎﺤﻬﺎ.‬

‫ﻭﺘﺘﺩﺨل ﺘﺠﺭﺒﺘﻪ ﺍﻟﺫﺍﺘﻴﺔ ﻓﻲ ﺘﻔﺎﺼﻴﻠﻬﺎ ، ﻭﻓﻴﻔﻀل ﺃﻤﻭﺭﺍﹰ ﻭﻴﺤﺭﺹ ﻋﻠﻴﻬﺎ ﺇﺫﺍ ﻴﺨﺎﻟﻔﻪ ﻏﻴﺭﻩ ﻓﻲ ﺠﺩﻭﺍﻫﺎ ، ﻓﺈﺫﺍ ﻟﻤﺱ ﺍﻷﺨﻭﺓ ﺸﻴﺌﺎ ﻤﻥ ﻫﺫﺍ‬ ‫ﻓﻠﺒﻌﺽ ﺍﻟﺠﻤﻴﻊ ﻓﻲ ﻁﺭﻴﻕ ﺍﻟﺘﻁﻭﺭ ﻋﻠﻰ ﺒﺭﻜﺔ ﺍﷲ .‬ ‫ﻭﻟﻨﺒﺫل ﻭﺴﻌﻨﺎ ﻜﻠﻨﺎ ﻭﺃﺤﺴﻥ ﻤﺎ ﻨﺴﺘﻁﻴﻊ.‬ ‫ﻭﻟﻨﺘﻔﺎﺀل ﺒﺎﻟﺨﺒﺭ، ﻓﺈﻥ ﺍﻟﻤﺴﺘﻘﺒل ﻟﻬﺫﺍ ﺍﻟﺩﻴﻥ ، ﻜﻤﺎ ﻤﻴﺯﻩ ﺍﻟﺴﻴﺩ ﻤﺒﻜﺭﺍﹰ، ﻭﻜﺄﻥ ﺍﷲ ﺠل ﺜﻨﺎﺅﻩ ﻴﺭﻴﺩ ﺃﻥ ﻴﺭﺤﻡ ﺍﻟﻤﺴﻠﻤﻴﻥ ﺒﻌﺩ ﺩﻫﺭ‬ ‫ﻓﻠﻴﺘﺄﻭﻟﻭﺍ ﻟﻨﺎ ، ﻭﻟﻴﺤﺴﻨﻭﺍ ﺍﻟﻅﻥ.‬

‫ﻤﻥ ﺍﻟﻅﻠﻡ ﻭﺍﻟﻅﻼﻡ ، ﻭﻨﺤﻥ ﺍﻟﺫﻴﻥ ﺼﺩﺤﻨﺎ ﺒﺎﻟﺘﺒﺎﺸﻴﺭ ﻓﻲ ﻜل ﻭﺍﺩ ﻓﻲ ﺃﻭل ﺍﻟﺯﻤﺎﻥ، ﻭﻨﻅﻥ ﺃﻨﻬﺎ ﻋﻨﺩ ﻤﻭﺍﻁﺊ ﺃﻗﺩﺍﻤﻨﺎ ، ﺤﻴﺙ ﻜﺎﻥ ﺼﺒﺭﻨﺎ ،‬ ‫ﻓﻠﻭﻻ ﺃﺴﺭﻉ ﺍﻟﺼﻌﻭﺩ ﻋﻠﻰ ﺴﻠﻡ ﺍﻟﺘﻁﻭﺭ ﺍﻟﻤﻘﺩﺍﻤﻭﻥ ، ﻭﺩﻋﻭﺍ ﺒﺎﻟﺴﻼﻡ ﻹﺨﻭﺍﻨﻬﻡ ﻭﻴﺭﺤﻤﻪ ﺍﷲ ، ﻭﺒﺭﻜﺎﺘﻪ .‬

‫ﺴﻨﺘﻨﺯل ﺍﻟﺭﺤﻤﺔ ﻓﻲ ﺁﺨﺭﻩ.‬

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‫ﺍﻟﻤﺤﻠﻕ ﺍﻷﻭل‬ ‫ﺃﻥ ﺘﺯﻜﻴﺔ ﻜﺘﺎﺏ ﻟﻠﻤﻁﺎﻟﻌﺔ ﻻ ﺘﻠﺯﻤﻨﺎ ﺒﺄﻥ ﺘﻜﻔل ﺼﻭﺍﺏ ﻜل ﺴﻁﺭ ﻓﻴﻪ، ﻭﺇﻨﻤﺎ ﻨﺭﺸﺢ ﻤﺎ ﻏﻠﺏ ﺼﻭﺍﺒﻪ ﻭﻜﺎﻥ ﻁﺭﻴﻔﺎ ﻓﻲ ﺒﺎﺒﻪ، ﻭﻗﺩ‬ ‫ﻜﺘﺏ ﻟﻠﻤﻁﺎﻟﻌﺔ ﺨﻼل ﻋﻤﻠﻴﺔ ﺍﻟﺘﻁﻭﻴﺭ‬

‫ﺯﺩﻨﺎ ﻋﻠﻰ ﺍﻟﻜﺘﺏ ﺍﻟﻤﻨﻬﺠﻴﺔ ﺍﻟﻌﺭﻓﻴﺔ ﺍﻟﺴﺎﺌﺭﺓ ﻤﺎ ﻴﻠﻴﻕ ﻟﻠﻤﺘﻤﻴﺯﻴﻥ، ﻭﻟﻡ ﺘﻜﺭﺭ ﺇﻻ ﺃﺤﻴﺎﻨﺎ، ﻤﻥ ﻴﺎﺏ ﺍﻟﺘﻭﻜﻴﺩ، ﻭﻨﺤﺒﺫ ﺃﻥ ﻴﺼﻭﺭ ﺍﻷﺴﺎﺘﺫﺓ‬ ‫ﻓﻨﻘﻭل – ﻭﺒﺎﷲ ﺍﻟﺘﻭﻓﻴﻕ – ﺃﻥ ﺍﻟﺩﺍﻋﻴﺔ ﺍﻟﺫﻱ ﻴﺩﻋﻲ ﺍﻟﺤﺭﺹ ﻋﻠﻰ ﺍﻟﺘﻁﻭﻴﺭ ﻴﺠﺏ ﺃﻥ ﻴﺤﻨﻲ ﻅﻬﺭﻩ ﻓﻭﻕ ﺍﻟﻜﺘﺏ ﺍﻵﺘﻴﺔ:‬

‫ﺍﻟﻭﺜﺎﺌﻕ ﻭﺍﻟﻜﺘﺏ ﺍﻟﻨﺎﺩﺭﺓ.‬

‫ﺍﻟﺤﻘل ﺍﻷﻭل- ﻓﻲ ﻓﻘﻪ ﺍﻟﺩﻋﻭﺓ:‬ ‫2- ﻤﺠﻤﻭﻋﺔ ﻤﺠﻠﺔ ﺍﻟﻤﺭﺘﻘﻰ.‬ ‫1- ﻤﺠﻤﻭﻋﺔ ﺭﺴﺎﺌل ﺍﻟﻌﻴﻥ .‬

‫ﻤﺤﻤﺩ ﺃﺤﻤﺩ ﺍﻟﺭﺍﺸﺩ‬ ‫ﺩ. ﻋﻠﻲ ﻋﺒﺩ ﺍﻟﺤﻠﻴﻡ ﻤﺤﻤﻭﺩ‬ ‫ﺩ. ﺴﻴﺩ ﻨﻭﺡ.‬ ‫ﺩ. ﺴﻴﺩ ﻨﻭﺡ.‬ ‫ﻤﺤﻤﺩ ﺍﻟﺴﻴﺩ ﺍﻟﻭﻜﻴل‬ ‫ﻋﺒﺩ ﺍﻟﺤﻠﻴﻡ ﺍﻟﺒﻼﻟﻲ‬

‫ﺍﻟﺠﻤﺎﻋﻲ ، ﻭﺭﺒﻤﺎ ﺼﺩﺭﺕ ﻀﻤﻥ ﺴﻠﺴﻠﺔ ﺍﻟﻌﻴﻥ.‬

‫ﺍﻟﻘﻀﻴﺔ ﻭﺍﻟﺤﺭﻜﺔ ، ﺘﺫﻜﺭﻩ ﺍﻟﻤﺭﺒﻲ ، ﻓﻘﻪ ﺍﻟﻌﻤل.‬

‫3- ﻤﺠﻤﻭﻋﺔ ﺭﺴﺎﺌل : ﺸﺭﻁ ﺍﻟﺘﻭﺜﻴﻕ ﺍﻟﺴﻴﺎﺴﺎﺕ.‬

‫4- ﺍﻟﻤﺴﺎﺭ ، ﻭﺼﻨﺎﻋﺔ ﺍﻟﺤﻴﺎﺓ .‬

‫ﺩ. ﺴﻴﺩ ﻨﻭﺡ .‬

‫5- ﻓﻘﻪ ﺍﻟﺩﻋﻭﺓ ﺇﻟﻰ ﺍﷲ ﻭﻭﺴﺎﺌل ﺍﻟﺘﺭﺒﻴﺔ‬ ‫6- ﺘﻭﺠﻴﻬﺎﺕ ﻨﺒﻭﻴﺔ ﻋﻠﻰ ﺍﻟﻁﺭﻴﻕ‬ ‫8- ﺃﺴﺱ ﺍﻟﺩﻋﻭﺓ ﻭﺁﺩﺍﺏ ﺍﻟﺩﻋﺎﺓ‬ ‫9- ﻓﻘﻪ ﺍﻟﺩﻋﻭﺓ ﻓﻲ ﺇﻨﻜﺎﺭ ﺍﻟﻤﻨﻜﺭ‬ ‫ﻭﺍﻟﻘﻴﺎﺩﺍﺕ ﻭﺍﻟﺠﻨﺩﻴﺔ.‬ ‫7- ﺁﻓﺎﺕ ﻋﻠﻰ ﺍﻟﻁﺭﻴﻕ‬

‫ﺠﻼل ﺍﻟﺩﻴﻥ ﺍﻟﻌﻤﺭﻱ ) ﺍﻷﻫﻭﺭ(‬ ‫ﺩ. ﻴﻭﺴﻑ ﺍﻟﻘﺭﻀﺎﻭﻱ‬ ‫ﺠﺎﺴﻡ ﻤﻬﻠﻬل .‬

‫ﺍﺒﻥ ﺘﻴﻤﻴﺔ .‬

‫11- ﺍﻷﻤﺭ ﺒﺎﻟﻤﻌﺭﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻥ ﺍﻟﻤﻨﻜﺭ‬ ‫21- ﻟﻠﺩﻋﺎﺓ ﻓﻘﻁ‬ ‫31- ﻴﻥ ﺍﻟﺨﻠل‬

‫01- ﺍﻷﻤﺭ ﺒﺎﻟﻤﻌﺭﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻥ ﺍﻟﻤﻨﻜﺭ‬

‫51- ﻤﺨﺘﺎﺭﺍﺕ ﻤﻥ ﺃﺴﺱ ﺍﻟﺘﺭﺒﻴﺔ ﺍﻹﺴﻼﻤﻴﺔ.‬ ‫ﻓﺘﺤﻲ ﻴﻜﻥ‬ ‫ﻓﺘﺤﻲ ﻴﻜﻥ‬ ‫61- ﺍﻻﺴﺘﻴﻌﺎﺏ ﻓﻲ ﺤﻴﺎﺓ ﺍﻟﺩﻋﻭﺓ ﻭﺍﻟﺩﺍﻋﻴﺔ‬ ‫81- ﺤﺴﻥ ﺍﻟﺒﻨﺎﺀ ، ﻤﻭﺍﻗﻑ ﻓﻲ ﺍﻟﺩﻋﻭﺓ ﻭﺍﻟﺩﺍﻋﻴﺔ‬ ‫91- ﺍﻟﺩﻋﻭﺓ ﺇﻟﻰ ﺍﷲ ﺤﺏ‬ ‫02- ﺍﻟﻁﺭﻴﻕ ﺇﻟﻰ ﺍﻟﻘﻠﻭﺏ‬ ‫12- ﻁﺭﻴﻕ ﺍﻟﺩﻋﻭﺓ‬ ‫71- ﻜﻴﻑ ﻨﺩﻋﻭ ﺇﻟﻰ ﺍﻹﺴﻼﻡ‬

‫41- ﻤﺨﺘﺎﺭﺍﺕ ﻤﻥ ﻤﻤﺭﺍﺕ ﺍﻟﺤﻕ .‬

‫ﻋﺒﺎﺱ ﺍﻟﺴﻴﺴﻲ‬

‫ﻋﺒﺎﺱ ﺍﻟﺴﻴﺴﻲ‬ ‫ﻤﺼﻁﻔﻰ ﻤﺸﻬﻭﺭ‬ ‫ﻤﺼﻁﻔﻰ ﻤﺸﻬﻭﺭ‬ ‫ﻤﺼﻁﻔﻰ ﻤﺸﻬﻭﺭ‬ ‫ﻋﺒﺎﺱ ﺍﻟﺴﻴﺴﻲ‬

‫22- ﺘﺴﺎﺅﻻﺕ ﻋﻠﻰ ﺍﻟﻁﺭﻴﻕ‬ ‫32- ﺍﻟﺩﻋﻭﺓ ﺍﻟﻔﺭﺩﻴﺔ‬

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‫‪www.ikhwan-info.net‬‬ ‫ﻤﺼﻁﻔﻰ ﻤﺸﻬﻭﺭ‬ ‫42- ﺒﻴﻥ ﺍﻟﻘﻴﺎﺩﺓ ﻭﺍﻟﺠﻨﺩﻴﺔ‬

‫ﻤﺼﻁﻔﻰ ﻤﺸﻬﻭﺭ‬

‫52- ﻗﻀﻴﺔ ﺍﻟﻅﻠﻡ ﻓﻲ ﻀﻭﺀ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‬ ‫62- ﺍﻟﻤﺼﻔﻰ ﻤﻥ ﺼﻔﺎﺕ ﺍﻟﺩﻋﺎﺓ‬ ‫82- ﺍﻟﻤﻨﻬﺞ ﺍﻟﺤﺭﻜﻲ ﻓﻲ ﺍﻟﺴﻴﺭﺓ ﺍﻟﻨﺒﻭﻴﺔ‬ ‫72- ﻤﻭﺍﻁﻥ ﻤﺨﺘﺎﺭﺓ ﻤﻥ ﺍﻟﻅﻼل‬

‫ﻋﺒﺩ ﺍﻟﺤﻤﻴﺩ ﺍﻟﺒﻼﻟﻲ‬

‫ﻤﺤﻤﺩ ﻤﻨﻴﺭ ﺍﻟﻐﻀﺒﺎﻥ‬

‫ﻴﺨﺘﺎﺭﻫﺎ ﺃﻫل ﺍﻟﺘﺠﺭﺒﺔ ﻭﺃﺴﺎﺘﺫﺓ ﺍﻟﺘﺭﺒﻴﺔ‬ ‫ﺤﺴﻨﻲ ﺃﺩﻫﻡ ﺠﺭﺍﺭ‬

‫92- ﺍﻟﺩﻋﻭﺓ ﺇﻟﻰ ﺍﻹﺴﻼﻡ ، ﻤﻔﺎﻫﻴﻡ ﻭﻭﺍﺠﺒﺎﺕ‬ ‫ﺍﻟﺤﻘل ﺍﻟﺜﺎﻨﻲ:- ﻓﻲ ﺘﺎﺭﻴﺦ ﺍﻟﺩﻋﻭﺓ ﻭﺭﺠﺎﻟﻬﺎ :‬ ‫03- ﺃﺤﺩﺍﺙ ﺼﻨﻌﺕ ﺍﻟﺘﺎﺭﻴﺦ‬ ‫23- ﺼﻔﺤﺎﺕ ﻤﻥ ﺍﻟﺘﺎﺭﻴﺦ‬ ‫33- ﺍﻟﺸﻬﻴﺩﺍﻥ‬ ‫13- ﺤﻘﺎﺌﻕ ﻭﺃﺴﺭﺍﺭ‬

‫ﻤﺤﻤﻭﺩ ﻋﺒﺩ ﺍﻟﺤﻠﻴﻡ‬

‫ﺼﻼﺡ ﺸﺎﺩﻱ‬ ‫ﺼﻼﺡ ﺸﺎﺩﻱ‬

‫ﻤﺤﻤﺩ ﺍﻟﻌﺩﻭﻱ‬

‫43- ﺍﻟﻤﻬﻡ ﺍﻟﻤﻭﻫﻭﺏ ﺤﺴﺒﻥ ﺍﻟﺒﻨﺎﺀ ﺃﺴﺘﺎﺫ ﺍﻟﺠﻴل ﻋﻤﺭ ﺍﻟﺘﻠﻤﺴﺎﻨﻲ‬ ‫ﻋﺒﺎﺱ ﺍﻟﺴﻴﺴﻲ‬ ‫53- ﻤﻥ ﺍﻟﻤﺫﺒﺤﺔ ﺇﻟﻰ ﺴﺎﺤﺔ ﺍﻟﺩﻋﻭﺓ‬ ‫63- ﻤﻥ ﺴﺠل ﺫﻜﺭﻴﺎﺘﻲ‬ ‫73- ﺘﺎﺭﻴﺦ ﺍﻷﺨﻭﺍﻥ ﻓﻲ ﺍﻟﺴﻭﺩﺍﻥ‬ ‫83ﺏ – ﺘﺎﺭﻴﺦ ﺍﻹﺨﻭﺍﻥ ﻓﻲ ﺍﻷﺭﺩﻥ.‬ ‫93- ﺨﺼﺎﺌﺹ ﺍﻟﺘﺼﻭﺭ ﺍﻹﺴﻼﻤﻲ‬ ‫83- ﺠﺒﻬﺔ ﺍﻟﻤﻴﺜﺎﻕ ﺍﻹﺴﻼﻤﻲ‬

‫ﻤﺤﻤﺩ ﻤﺤﻤﻭﺩ ﺍﻟﺼﻭﺍﻑ‬

‫ﺭﺴﺎﻟﺔ ﻤﺎﺠﺴﺘﻴﺭ ﺴﻭﺍﺩﻨﻴﺔ‬

‫ﺭﺴﺎﻟﺔ ﻤﺎﺠﺴﺘﻴﺭ ﺴﻭﺍﺩﻨﻴﺔ‬

‫ﺍﻟﺤﻘل ﺍﻟﺜﺎﻟﺙ- ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ﺍﻟﻤﻌﺎﺼﺭ‬ ‫ﺴﺎﻟﻡ ﺍﻟﺒﻬﻨﺴﺎﻭﻱ‬ ‫ﺴﻴﺩ ﻗﻁﺏ‬

‫ﻤﺤﻤﺩ ﻨﻌﻴﻡ ﻴﺎﻴﺴﻴﻥ‬

‫ﺤﺴﻴﻥ ﻋﻠﻰ ﺠﺎﺒﺭ‬

‫04- ﺃﻀﻭﺍﺀ ﻋﻠﻰ ﻤﻌﺎﻟﻡ ﻓﻲ ﺍﻟﻁﺭﻴﻕ‬ ‫14- ﺍﻟﻁﺭﻴﻑ ﺇﻟﻰ ﺠﻤﺎﻋﺔ ﺍﻟﻤﺴﻠﻤﻴﻥ‬ ‫24- ﺍﻟﺠﻬﺎﺩ‬ ‫34- ﺍﻟﻤﺸﻭﻕ ﺇﻟﻰ ﺍﻟﺠﻬﺎﺩ‬ ‫54- ﺍﻟﻁﺭﻴﻕ ﻨﺤﻭ ﺤﻜﻡ ﺇﺴﻼﻤﻲ‬ ‫44- ﺍﻻﻗﺘﺼﺎﺩ ﺍﻟﺴﻌﻭﺩﻱ‬

‫ﻋﺩﻨﺎﻥ ﺍﻟﺭﻭﻤﻲ ﻭﻋﻠﻰ ﺍﻟﻬﺯﺍﻉ‬ ‫ﻤﺤﻤﺩ ﻋﻠﻲ ﻀﻨﺎﻭﻱ‬ ‫ﻤﻨﺫﺭ ﻗﺤﻑ‬

‫ﻤﺼﻁﻔﻰ ﺼﺒﺭﻱ‬ ‫ﺠﺎﺒﺭ ﺭﺯﻕ‬

‫64- ﻤﻭﻗﻑ ﺍﻟﻌﻘل ﻭﺍﻟﻌﻠﻡ ﻭﺍﻟﺩﻴﻥ ﻤﻥ ﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﻥ‬ ‫84- ﺍﻟﺩﻭﻟﺔ ﻭﺍﻟﺴﻴﺎﺴﺔ ﻓﻲ ﻓﻜﺭ ﺤﺴﻥ ﺍﻟﺒﻨﺎﺀ‬ ‫74- ﺍﻹﺴﻼﻡ ﻭﺍﻟﻭﻋﻲ ﺍﻟﺤﻀﺎﺭﻱ‬

‫ﺩ. ﺃﻜﺭﻡ ﺍﻟﻌﻤﺭﻱ‬ ‫ﻨﺸﺭﺘﻪ ﺩﺍﺭ ﺍﻟﺸﻌﺎﻉ/ ﺍﻟﻜﻭﻴﺕ.‬

‫94- ﻤﻴﺜﺎﻕ ﺍﻟﺤﺭﻜﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻓﻲ ﻴﻭﻏﺴﻼﻓﻴﺎ‬

‫ﺍﻟﺤﻘل ﺍﻟﺭﺍﺒﻊ – ﻜﺘﺏ ﺘﺭﺍﺜﻴﺔ ﻓﻲ ﺍﻟﻌﻠﻭﻡ ﺍﻟﺸﺭﻋﻴﺔ ﻭﺍﻟﻌﻘﻴﺩﺓ :‬

‫15- ﺍﻻﻋﺘﺒﺎﺭ ﻓﻲ ﺍﻟﻨﺎﺴﺦ ﻭﺍﻟﻤﻨﺴﻭﺥ ﻤﻥ ﺍﻵﺜﺎﺭ ﺍﻟﺤﺎﺯﻤﻲ‬ ‫ﺍﻟﺸﺎﻁﺒﻲ‬ ‫25- ﺍﻟﻤﻭﺍﻓﻘﺎﺕ‬

‫05- ﺼﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ، ﺍﻟﻤﺘﻥ ﺍﻟﻜﺎﻤل ﻟﻪ..‬

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‫‪www.ikhwan-info.net‬‬ ‫ﺍﻟﺸﺎﻓﻌﻲ‬ ‫ﺍﻟﺴﺒﻜﻲ‬ ‫35- ﺍﻟﺭﺴﺎﻟﺔ‬

‫ﺍﺒﻥ ﺨﺯﻴﻤﺔ‬

‫45- ﻜﺘﺎﺏ ﺍﻟﺘﻭﺤﻴﺩ ﻭﺇﺜﺒﺎﺕ ﺼﻔﺎﺕ ﺍﻟﺭﺏ ﻋﺯ ﻭﺠل‬ ‫65- ﺇﻋﻼﻡ ﺍﻟﻤﻭﻗﻌﻴﻥ ﻋﻥ ﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﻥ‬ ‫55- ﻤﻌﻴﺩ ﺍﻟﻨﻌﻡ ﻭﻤﺒﻴﺩ ﺍﻟﻨﻘﻡ‬

‫ﺍﻟﺠﻭﻴﻨﻲ )ﺘﺤﻘﻴﻕ ﻋﻨﺩ ﺍﻟﻌﻅﻴﻡ ﺍﻟﺩﻴﺏ (‬ ‫ﺍﻟﻘﺭﺍﻓﻲ‬ ‫ﺍﺒﻥ ﻨﺠﻴﻡ ﺃﻭ ﺍﻟﺴﻴﻭﻁﻲ‬

‫ﺍﺒﻥ ﺍﻟﻘﻴﻡ‬

‫85- ﺍﻟﻔﺭﻭﻕ ) ﻨﻅﺭﺓ ﻋﺎﻤﺔ ﻓﻲ ﺍﻟﻜﺘﺎﺏ (‬ ‫06- ﺇﻴﻘﺎﻅ ﻫﻤﻡ ﺃﻭﻟﻰ ﺍﻷﺒﺼﺎﺭ‬ ‫95- ﺍﻷﺸﻴﺎﺀ ﻭﺍﻟﻨﻅﺎﺌﺭ‬

‫75- ﺍﻟﻐﻴﺎﺜﻲ ) ﻓﻲ ﺍﻷﺤﻜﺎﻡ ﺍﻟﺴﻠﻁﺎﻨﻴﺔ (‬

‫ﺍﻟﻔﻼﺘﻲ‬

‫ﺍﻟﺤﻘل ﺍﻟﺨﺎﻤﺱ – ﺒﺤﻭﺙ ﻤﻌﺎﺼﺭﺓ ﻓﻲ ﺍﻟﻔﻘﻪ ﻭﺍﻷﺼﻭل ﻭﺍﻟﻌﻠﻭﻡ ﺍﻹﺴﻼﻤﻴﺔ:‬ ‫ﺩ. ﻋﺒﺩ ﺍﻟﻜﺭﻴﻡ ﺯﻴﺩﺍﻥ‬ ‫ﺩ. ﻤﺤﻤﺩ ﺃﻭ ﺯﻫﻭ‬ ‫ﻋﻠﻲ ﺍﻟﺨﻔﻴﻑ‬ ‫ﺩ. ﻋﻤﺭ ﺍﻷﺸﻘﺭ‬ ‫ﺩ. ﻋﺒﺩ ﺍﻟﻜﺭﻴﻡ ﺯﻴﺩﺍﻥ‬ ‫26- ﺍﻟﻭﺠﻴﺯ ﻓﻲ ﺃﺼﻭل ﺍﻟﻔﻘﻪ‬ ‫36- ﺍﻟﺘﻔﺴﻴﺭ ﻭﺍﻟﻤﻔﺴﺭﻭﻥ‬ ‫46- ﺍﻟﺤﺩﻴﺙ ﻭﺍﻟﻤﺤﺩﺜﻭﻥ‬ ‫16- ﺍﻟﻤﺩﺨل ﺇﻟﻰ ﺍﻟﺸﺭﻴﻌﺔ‬

‫ﺩ. ﻤﺤﻤﺩ ﺤﺴﻴﻥ ﺍﻟﺫﻫﺒﻲ‬

‫ﺩ. ﻋﺒﺩ ﺍﻟﻜﺭﻴﻡ ﻴﺩﺍﻥ‬ ‫ﻤﺤﻤﺩ ﺍﻟﻁﺎﻫﺭ ﺒﻥ ﻋﺎﺸﻭﺭ‬ ‫ﻋﻠﻲ ﺍﻟﻨﻭﻱ‬ ‫ﺩ. ﻤﺤﻤﺩ ﺍﻟﺒﻭﺭﻨﻭ‬

‫76- ﻤﺠﻤﻭﻋﺔ ﺒﺤﻭﺙ ﻓﻘﻬﻴﺔ ، ﺍﻟﻘﺴﻡ ﺍﻷﻭل ﻤﻨﻪ :‬ ‫ﺤﻭل ﺃﺴﺒﺎﺏ ﺍﻻﺨﺘﻼﻑ‬ ‫86- ﺍﻟﻭﺠﻴﺯ ﻓﻲ ﺍﻟﻘﻭﺍﻋﺩ ﺍﻟﻔﻘﻬﻴﺔ‬ ‫96- ﻤﻘﺎﺼﺩ ﺍﻟﺸﺭﻴﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ‬ ‫07- ﺍﻟﻘﻭﺍﻋﺩ ﺍﻟﻔﻘﻬﻴﺔ‬ ‫ﺍﻟﻔﻘﻬﺎﺀ‬

‫66- ﺃﺴﺒﺎﺏ ﺍﺨﺘﻼﻑ ﺍﻟﻔﻘﻬﺎﺀ‬

‫56- ﺘﺎﺭﻴﺦ ﺍﻟﻔﻘﻪ ﺍﻹﺴﻼﻤﻲ‬

‫17- ﺃﺜﺭ ﺍﻻﺨﺘﻼﻑ ﻓﻲ ﺍﻟﻘﻭﺍﻋﺩ ﺍﻷﺼﻭﻟﻴﺔ ﻓﻲ ﺍﺨﺘﻼﻑ‬ ‫27- ﺍﻟﺘﻌﺎﺭﺽ ﻭﺍﻟﺘﺭﺠﻴﺢ ﻋﻨﺩ ﺍﻷﺼﻭﻟﻴﻴﻥ ﻭﺃﺜﺭﻫﺎ‬ ‫37- ﺴﻠﺴﻠﺔ ﺍﻷﺤﺎﺩﻴﺙ ﺍﻟﻀﻌﻴﻔﺔ‬ ‫57- ﺘﻭﻟﻴﻪ ﺍﻹﻤﺎﻡ ﺒﻴﻥ ﺍﻟﻨﻅﺭﻴﺔ ﻭﺍﻟﺘﻁﺒﻴﻕ‬ ‫ﺃﺭﺴﺎﻟﻪ ﺩﻜﺘﻭﺭﺍﻩ (‬ ‫67- ﻋﺯل ﺍﻹﻤﺎﻡ ﺒﻴﻥ ﺍﻟﻨﻅﺭﻴﺔ ﻭﺍﻟﺘﻁﺒﻴﻕ‬ ‫77- ﻤﻘﺩﻤﺔ ﻜﺘﺎﺏ ﻓﻘﻪ ﺍﻟﻌﺒﺎﺩﺍﺕ‬ ‫ﺍﻟﺤﻘل ﺍﻟﺴﺎﺩﺱ – ﺘﺫﻜﻴﺔ ﺍﻟﻨﻔﺱ:‬ ‫) ﺭﺴﺎﻟﺔ ﻤﺎﺠﺴﺘﻴﺭ (‬ ‫ﻓﻲ ﺍﻟﻔﻘﻪ .‬

‫ﺩ. ﻤﺼﻁﻔﻰ ﺍﻟﺨﻥ‬ ‫ﺩ. ﻤﺤﻤﺩ ﺍﻟﺤﻔﻨﺎﻭﻱ‬

‫ﻤﺤﻤﺩ ﻨﺎﺼﺭ ﺍﻟﺩﻴﻥ ﺍﻷﻟﺒﺎﻨﻲ‬

‫47- ﺍﻹﻤﺎﻤﺔ ﺍﻟﻌﻅﻤﻰ ﻋﻨﺩ ﺃﻫل ﺍﻟﺴﻨﺔ ﻭﺍﻟﺠﻤﺎﻋﺔ ﻋﺒﺩ ﺍﷲ ﺒﻥ ﻋﻤﺭ ﺍﻟﺩﻤﻴﺠﻲ‬ ‫ﻋﻠﻰ ﺒﻥ ﻓﻬﺩ ﺍﻟﺩﻏﻴﻤﺎﻥ‬ ‫ﻋﻠﻲ ﺒﻥ ﻓﻬﺩ ﺍﻟﺩﻏﻴﻤﺎﻥ‬

‫ﻓﻴﺼل ﻤﻭﻻﻱ‬

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‫‪www.ikhwan-info.net‬‬ ‫ﺍﺒﻥ ﺍﻟﻘﻴﻡ‬ ‫87- ﺘﻬﺫﻴﺏ ﻤﺩﺍﺭﺝ ﺍﻟﺴﺎﻟﻜﻴﻥ‬ ‫08- ﺼﻴﺩ ﺍﻟﺨﺎﻁﺭ‬

‫ﻤﺼﻁﻔﻰ ﻤﺸﻬﻭﺭ‬ ‫ﺍﺒﻥ ﺍﻟﺠﻭﺯﻱ‬ ‫ﺍﺒﻥ ﺍﻟﺠﻭﺯﻯ‬

‫97- ﻤﻨﺎﺠﺎﺓ ﻋﻠﻰ ﻁﺭﻴﻕ ﺍﻟﺩﻋﻭﺓ‬ ‫18- ﺘﻠﺒﻴﺱ ﺇﺒﻠﻴﺱ‬

‫ﻋﺩﻨﺎﻥ ﺍﻟﺭﻭﻤﻲ ﻭﻋﻠﻰ ﻫﺯﺍﻉ‬ ‫ﻋﺒﺩ ﺍﻟﺤﻤﻴﺩ ﺍﻟﺒﻼﻟﻲ‬ ‫ﻋﺒﺩ ﺍﻟﺤﻤﻴﺩ ﺍﻟﺒﻼﻟﻲ‬

‫28- ﻨﻔﺎﺌﺱ ﺍﻟﺤﻠﺔ ﻓﻲ ﺍﻟﺘﺂﺨﻲ ﻭﺍﻟﺨﻠﺔ‬ ‫38- ﺍﻟﺒﻴﺎﻥ ﻓﻲ ﻤﺩﺍﺨل ﺍﻟﺸﻴﻁﺎﻥ‬ ‫48- ﻭﺍﺤﺎﺕ ﺍﻹﻴﻤﺎﻥ‬ ‫68- ﺩﻴﻭﺍﻥ ﺃﺒﻲ ﺍﻟﻌﺘﺎﻫﻴﺔ .‬ ‫ﺍﻟﺤﻘل ﺍﻟﺴﺎﺒﻊ – ﻓﻲ ﻤﻌﺭﻓﺔ ﺍﻟﺒﺩﻉ:‬ ‫58- ﺃﻴﻬﺎ ﺍﻟﻭﻟﺩ‬

‫ﺍﻟﻐﺯﺍﻟﻲ ، ﺘﺤﻘﻴﻕ ﺩ. ﻋﻠﻰ ﺍﻟﻘﺭﻩ ﺩﺍﻏﻲ‬

‫ﺩ. ﻋﻠﻰ ﺍﻟﺴﺎﻟﻭﺱ‬ ‫ﺩ. ﻋﻠﻰ ﺍﻟﺴﺎﻟﻭﺱ‬

‫ﺍﻟﺸﺎﻁﺒﻲ‬

‫ﺩ. ﻋﻠﻰ ﺍﻟﺴﺎﻟﻭﺱ‬

‫88- ﻓﻘﻪ ﺍﻹﻤﺎﻤﻴﺔ ﺍﻹﺜﻨﻲ ﻋﺸﺭﻴﺔ‬ ‫98- ﺍﻹﻤﺎﻤﺔ ﻋﻥ ﺍﻟﺠﻌﻔﺭﻴﺔ‬ ‫09- ﺁﻴﺔ ﺍﻟﺘﻁﻬﻴﺭ‬

‫78- ﺍﻻﻋﺘﺼﺎﻡ‬

‫ﻤﺤﻤﺩ ﻤﻨﻅﻭﺭ ﺍﻟﻨﻌﻤﺎﻨﻲ‬ ‫ﺍﺒﻥ ﺘﻴﻤﻴﺔ‬

‫19- ﺍﻟﺜﻭﺭﺓ ﺍﻹﻴﺭﺍﻨﻴﺔ ﻓﻲ ﻤﻴﺯﺍﻥ ﺍﻹﺴﻼﻡ‬ ‫29- ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺭﺍﻁ ﺍﻟﻤﺴﺘﻘﻴﻡ ﻤﺨﺎﻟﻔﺔ‬ ‫ﺃﺼﺤﺎﺏ ﺍﻟﺠﺤﻴﻡ‬

‫ﺩ. ﻋﻤﺎﺩ ﺍﻟﺩﻴﻥ ﺨﻠﻴل‬ ‫ﻤﺤﻤﺩ ﺍﻟﺭﺸﻴﺩﻱ‬ ‫ﺩ. ﻋﻤﺎﺩ ﺍﻟﺩﻴﻥ ﺨﻠﻴل‬ ‫ﻋﺒﺩ ﺍﻟﻘﺩﻴﻡ ﺯﻟﻭﻡ‬

‫ﺍﺒﻥ ﺍﻟﺠﻭﺯﻱ‬

‫ﺍﻟﺤﻘل ﺍﻟﺜﺎﻤﻥ – ﺍﻟﺘﺎﺭﻴﺦ ﺍﻹﺴﻼﻤﻲ :‬

‫39- ﻤﻨﺎﻗﺏ ﺍﻹﻤﺎﻡ ﺃﺤﻤﺩ ﺒﻥ ﺤﻨﺒل‬ ‫49- ﻨﻭﺭ ﺍﻟﺩﻴﻥ ﻤﺤﻤﻭﺩ‬ ‫59- ﻋﻤﺎﺩ ﺍﻟﺩﻴﻥ ﺯﻨﻜﻲ‬ ‫79- ﻜﻴﻑ ﻫﺩﻤﺕ ﺍﻟﺨﻼﻓﺔ‬ ‫69- ﻤﺤﻤﺩ ﺍﻟﻔﺎﺘﺢ‬

‫ﻤﺤﻤﺩ ﻓﺭﻴﺩ‬

‫89- ﺘﺎﺭﻴﺦ ﺍﻟﺩﻭﻟﺔ ﺍﻟﻌﻠﻴﺔ ﺍﻟﻌﺜﻤﺎﻨﻴﺔ‬ ‫001- ﺍﻟﺴﻠﻁﺎﻥ ﻋﺒﺩ ﺍﻟﺤﻤﻴﺩ ﺍﻟﺜﺎﻨﻲ‬ ‫101- ﺍﺤﺘﻼل ﺍﻟﺭﻭﺱ ﻟﻠﻘﻔﻘﺎﺱ‬ ‫201- ﺠﻬﺎﺩ ﻭﺍﺴﺘﺸﻬﺎﺩ ﺒﻘﻴﺎﺩﺓ ﺍﻹﻤﺎﻡ ﺸﺎﻤل‬ ‫401- ﺠﻤﻌﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻤﺴﻠﻤﻴﻥ ﺍﻟﺠﺯﺍﺌﺭﻴﻴﻥ‬ ‫ﻭﺩﻭﺭﻫﺎ‬ ‫501- ﺼﺤﻭﺓ ﺍﻟﺭﺠل ﺍﻟﻤﺭﻴﺽ‬ ‫301- ﻓﻲ ﺍﻟﺘﻔﺴﻴﺭ ﺍﻹﺴﻼﻤﻲ ﻟﻠﺘﺎﺭﻴﺦ‬ ‫99- ﺘﺎﺭﻴﺦ ﺍﻟﺩﻭﻟﺔ ﺍﻟﻌﺜﻤﺎﻨﻴﺔ‬

‫ﺩ. ﻋﻠﻲ ﺤﺴﻭﻥ‬ ‫ﺠﻭﻥ ﺒﺎﻭﻟﻲ‬

‫ﺃﻭﺭﺨﺎﻥ ﻤﺤﻤﺩ ﻋﻠﻲ‬ ‫ﻤﺤﻤﺩ ﺤﺎﻤﺩ‬

‫ﺩ. ﻨﻌﻤﺎﻥ ﺍﻟﺴﺎﻤﺭﺍﻨﻲ‬ ‫ﻤﺎﺯﻥ ﺼﻼﺡ ﻤﻁﺒﻘﺎﻨﻲ‬ ‫ﻤﻭﻓﻕ ﺒﻨﻲ ﺍﻟﻤﺭﺠﺔ‬

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‫‪www.ikhwan-info.net‬‬ ‫ﺤﺴﻴﻥ ﻤﺅﻨﺱ‬ ‫601- ﻓﺠﺭ ﺍﻷﻨﺩﻟﺱ‬ ‫ﺍﻟﺤﻘل ﺍﻟﺘﺎﺴﻊ – ﺍﻵﺩﺍﺏ ﻭﺍﻟﻠﻐﺔ :‬

‫701- ﺤﻴﺎﺯﺓ ﺍﻟﻤﻌﺠﻡ ﺍﻟﻭﺴﻴﻁ ﻭﺇﻜﺜﺎﺭ ﺍﻟﺭﺠﻭﻉ‬ ‫ﺍﻟﺠﺎﺤﻅ‬ ‫ﺃﺒﻭ ﺤﻴﺎﻥ ﺍﻟﺘﻭﺤﻴﺩﻱ‬ ‫ﺃﺒﻭ ﻋﻠﻲ ﺍﻟﻘﺎﻟﻲ‬ ‫ﺍﺒﻥ ﺨﻔﺎﺠﺔ‬ ‫ﺍﻟﺭﺍﻓﻌﻲ‬ ‫ﺇﻟﻴﻪ .. ﺃﻭ ﻤﺨﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ‬ ‫801- ﺍﻟﺒﻴﺎﻥ ﻭﺍﻟﺘﺒﻴﻴﻥ‬ ‫011- ﺍﻷﻤﺎﻟﻲ‬

‫901- ﺍﻹﻤﺘﺎﻉ ﻭﺍﻟﻤﺅﺍﻨﺴﺔ‬ ‫111- ﺴﺭ ﺍﻟﻔﺼﺎﺤﺔ‬ ‫211- ﺤﻲ ﺍﻟﻘﻠﻡ‬ ‫311- ﺍﻟﻘﻭﺱ ﺍﻟﻌﺫﺭﺍﺀ‬ ‫411- ﺃﺒﺎﻁﻴل ﻭﺃﺴﻤﺎﺭ‬ ‫511- ﺩﻴﻭﺍﻥ ﻤﻊ ﺍﷲ‬

‫ﻤﺤﻤﻭﺩ ﻤﺤﻤﺩ ﺸﺎﻜﺭ‬ ‫ﻤﺤﻤﻭﺩ ﻤﺤﻤﺩ ﺸﺎﻜﺭ‬ ‫ﺍﻷﻤﻴﺭﻱ‬ ‫ﺍﻷﻤﻴﺭﻱ‬ ‫ﺃﺤﻤﺩ ﻤﺤﻤﺩ ﺍﻟﺼﺩﻴﻕ‬ ‫ﻤﻨﻭﻋﺎﺕ ﺃﺒﻲ ﺩﺠﺎﻨﻪ ﻭﻏﻴﺭﻩ‬ ‫ﺃﺤﻤﺩ ﻤﺤﻤﺩ ﺍﻟﺼﺩﻴﻕ‬

‫611- ﺩﻴﻭﺍﻥ ﺃﻟﻭﺍﻥ ﻁﻴﻑ‬ ‫711- ﺃﻨﺎﺸﻴﺩ ﺍﻟﺼﺤﻭﺓ ﺍﻹﺴﻼﻤﻴﺔ‬ ‫811- ﺩﻴﻭﺍﻥ ﻗﺎﺩﻤﻭﻥ ﻤﻊ ﺍﻟﻔﺠﺭ‬ ‫911- ﻨﺸﻴﺩ ﻁﻼﺌﻊ ﺍﻟﻨﻭﺭ‬

‫ﺩ. ﻋﺩﻨﺎﻥ ﺍﻟﻨﺤﻭﻱ‬

‫021- ﺍﻷﺩﺏ ﺍﻹﺴﻼﻤﻲ ، ﺇﻨﺴﺎﻨﻴﺘﻪ ﻭﻋﺎﻟﻤﻴﺘﻪ‬ ‫121- ﻤﻥ ﺒﺩﻴﻊ ﻟﻐﺔ ﺍﻟﺘﻨﺯﻴل‬ ‫ﺍﻟﺤﻘل ﺍﻟﻌﺎﺸﺭ – ﻓﻲ ﺍﻟﻔﻜﺭ ﺍﻟﺴﻴﺎﺴﻲ‬

‫ﺩ. ﺇﺒﺭﺍﻫﻴﻡ ﺍﻟﺴﺎﻤﺭﺍﺌﻲ‬

‫ﻭﺍﻟﺘﺎﺭﻴﺦ ﺍﻟﺴﻴﺎﺴﻲ:‬ ‫321- ﺴﻴﺭﺓ ﺫﺍﺘﻴﺔ‬ ‫ﺩ. ﻋﺒﺩ ﺍﻟﻤﺠﻴﺩ ﺨﺩﺭﻭﻱ‬ ‫ﺩ. ﻋﻠﻲ ﺠﺭﻴﺸﺔ‬ ‫ﺩ. ﻤﺠﻴﺩ ﺨﺩﻭﺭﻱ‬ ‫ﺩ. ﻤﺤﻤﺩ ﻤﺤﻤﺩ ﺤﺴﻴﻥ‬ ‫ﻟﻭﺭﻨﺱ‬ ‫ﺩ. ﺃﺤﻤﺩ ﻨﻭﻓل‬

‫221- ﺍﻻﺘﺠﺎﻫﺎﺕ ﺍﻟﺴﻴﺎﺴﻴﺔ ﺍﻟﻤﻌﺎﺼﺭﺓ ﻓﻲ‬ ‫ﺸﻜﻴﺏ ﺃﺭﺴﻼﻥ‬ ‫ﺍﻟﻌﺎﻟﻡ ﺍﻟﻌﺭﺒﻲ‬

‫421- ﺤﺎﻀﺭ ﺍﻟﻌﻠﻡ ﺍﻹﺴﻼﻤﻲ‬ ‫621- ﺸﺨﺼﻴﺎﺕ ﻋﺭﺒﻴﺔ‬ ‫521- ﺍﻟﺤﺭﺏ ﺍﻟﻨﻔﺴﻴﺔ‬

‫721- ﺍﻻﺘﺠﺎﻫﺎﺕ ﺍﻟﻭﻁﻨﻴﺔ ﻓﻲ ﺍﻷﺩﺏ‬ ‫821- ﺃﻋﻤﺩﺓ ﺍﻟﺤﻜﻤﺔ ﺍﻟﺴﺒﻌﺔ‬ ‫921- ﻤﺫﻜﺭﺍﺕ ﺘﺸﺭﺸل‬ ‫031- ﻤﺫﻜﺭﺍﺕ ﺩﻴﻐﻭل‬ ‫ﺍﻟﻌﺭﺒﻲ ﺍﻟﻤﻌﺎﺼﺭ‬

‫131- ﻨﻅﺭﺓ ﻓﻲ ﺍﻷﺭﺸﻴﻑ ﺍﻟﻴﻭﻤﻲ ﻟﻠﺜﻭﺭﺓ ﺍﻹﻴﺭﺍﻨﻴﺔ‬

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‫‪www.ikhwan-info.net‬‬ ‫ﻭﺩﻭﻟﺘﻬﺎ ، ﺍﻟﻤﺴﺘﻘل ﻤﻥ ﺍﻟﺼﺤﻑ ، ﻤﻊ ﻨﻅﺭﺓ‬ ‫ﺍﺤﺘﻼل ﺍﻟﻜﻭﻴﺕ ﻭﺤﺭﺏ ﺍﻟﺨﻠﻴﺞ .‬

‫ﻓﻲ ﺃﺭﺸﻴﻑ ﺍﻟﺤﺭﺏ ﺍﻟﻌﺭﺍﻗﻴﺔ ﺍﻹﻴﺭﺍﻨﻴﺔ، ﻭﺃﺭﺸﻴﻑ‬

‫ﺍﻟﺘﺎﺭﻴﺦ ﺍﻟﺴﻴﺎﺴﻲ ﻓﻲ ﻗﻁﺭﻩ ،ﻭﻋﻥ ﺭﺠﺎل‬ ‫ﺍﻟﺴﻴﺎﺴﺔ ﻭﺍﻷﺤﺯﺍﺏ ﻓﻴﻪ، ﻭﻤﺫﻜﺭﺍﺘﻬﻡ.‬

‫**** ﻭﻴﻀﻴﻑ ﺍﻟﺤﺭﻴﺹ ﻋﺩﺩﺍ ﻤﻥ ﺍﻟﻜﺘﺏ ﻋﻥ‬

‫ﺃﺩﻭﺍﺭﺩ ﺴﻌﻴﺩ‬

‫ﺍﺒﻥ ﺨﻠﺩﻭﻥ‬

‫ﺍﻟﺤﻘل ﺍﻟﺤﺎﺩﻱ ﻋﺸﺭ – ﻤﻨﻭﻋﺎﺕ:‬

‫ﻜﺭﺍﺠﻭﻓﺴﻜﻲ‬

‫431- ﻤﻊ ﺍﻟﻤﺨﻁﻭﻁﺎﺕ ﺍﻟﻌﺭﺒﻴﺔ‬ ‫631- ﺁﺭﺍﺀ ﻓﻲ ﺍﻟﺤﺭﺏ ، ﺍﻻﺴﺘﺭﺍﺘﻴﺠﻴﺔ‬ ‫ﻭﻁﺭﻴﻕ ﺍﻟﻘﻴﺎﺩﺓ‬ ‫731- ﺜﻘﺎﻓﺔ ﺍﻟﺩﺍﻋﻴﺔ‬ ‫531- ﻤﻘﺩﻤﺔ ﻓﻲ ﻤﻨﻬﺞ ﺍﻹﺒﺩﺍﻉ‬

‫331 – ﺍﻻﺴﺘﺸﺭﺍﻕ‬

‫231- ﺍﻟﻤﻘﺩﻤﺔ‬

‫ﺯﻫﻴﺭ ﺍﻟﻤﻨﺼﻭﺭ‬ ‫ﺃﻜﺭﻡ ﺩﻴﺭﻱ‬

‫ﺩ. ﻴﻭﺴﻑ ﺍﻟﻘﺭﻀﺎﻭﻱ‬ ‫ﻋﺒﺩ ﺍﻟﺤﻲ ﺍﻟﺤﺴﻨﻲ‬ ‫ﺭﻓﻌﺔ ﺍﻟﺠﺎﺩﺭﺠﻲ ، ﻨﺸﺭﺘﻪ ﺩﺍﺭ ﺭﻴﺎﺽ‬

‫831- ﺍﻟﺜﻘﺎﻓﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻓﻲ ﺍﻟﻬﻨﺩ‬ ‫931- ﺍﻷﺨﻴﻀﺭ ﻭﺍﻟﻘﺼﺭ ﺍﻟﺒﻠﻭﺭﻱ‬ ‫ﻓﻲ ﻓﻥ ﺍﻟﻌﻤﺎﺭﺓ‬

‫ﺍﻟﺭﻴﺱ ، ﻟﻨﺩﻥ.‬

‫*** ﻤﻊ ﺃﻱ ﻜﺘﺎﺏ ﻓﻲ ﻁﺭﺍﺌﻕ ﻭﻤﻨﻬﺠﻴﺔ ﺍﻟﺒﺤﺙ ﺍﻟﻌﻠﻤﻲ .‬

‫ﺍﻟﺤﻘل ﺍﻟﺜﺎﻨﻲ ﻋﺸﺭ – ﻤﺸﺎﻫﺩﺓ ﺃﺸﺭﻁﺔ ﺍﻟﻔﻴﺩﻴﻭ ﻭﺍﻟﺴﻴﻨﻤﺎ ﺍﻵﺘﻴﺔ:‬

‫ﺍﻟﺤﺭﺏ ﻭﺍﻟﺴﻼﻡ ﻟﺘﻭﻟﺴﺘﻭﻱ – ﺃﺭﺽ ﺍﻟﺯﻭﻟﻭ- ﺍﻟﺤﺭﺏ‬

‫ﻋﺭﺍﻗﻲ ( ﺴﻴﺩﻱ ﺒﻭﻋﻤﺎﻤﺔ ) ﻓﻴﻠﻡ ﺠﺯﺍﺌﺭﻱ ( ﻏﺎﻨﺩﻱ‬ ‫ﺍﻷﻫﻠﻴﺔ ﺍﻷﻤﺭﻴﻜﻴﺔ – ﺤﺭﺏ ﺍﻷﻓﻴﻭﻥ ﻓﻲ ﺍﻟﺼﻴﻥ –‬

‫ﻋﻤﺭ ﺍﻟﻤﺨﺘﺎﺭ – ﺍﻟﺭﺴﺎﻟﺔ – ﺍﻟﺸﻴﺦ ﻀﺎﺭﻱ ) ﻓﻴﻠﻡ‬

‫ﺴﻠﺴﻠﺔ ﺴﻘﻭﻁ ﺃﻤﺒﺭﺍﻁﻭﺭﻴﺔ – ﻤﻌﺭﻜﺔ ﻓﻭﻜﻼﻨﺩ- ﺍﻟﺜﻭﺭﺓ‬ ‫ﺍﻟﺜﺎﻨﻴﺔ – ﻓﻴﻠﻡ ﻭﻜﺎﻟﺔ ﻨﺎﺴﺎ ﻋﻥ ﺍﻟﻔﻀﺎﺀ … ﻭﺃﻤﺜﺎل ﺫﻟﻙ.‬ ‫ﺍﻹﻴﺭﺍﻨﻴﺔ – ﺍﻟﺤﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﺔ ﺍﻷﻭﻟﻰ – ﺍﻟﺤﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﺔ‬

‫ﻤﻌﺭﻜﺔ ﻨﻭﺭﻤﺎﺩﻱ – ﺒﺭﻨﺎﻤﺞ ﺍﺴﺄﻟﻭﺍ ﻟﺒﻴﺒﺔ ﺍﻟﻌﻠﻤﻲ –‬

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‫‪www.ikhwan-info.net‬‬ ‫ﺍﻟﻤﻠﺤﻕ ﺍﻟﺜﺎﻨﻲ‬ ‫) ﻤﺤﺎﻀﺭﺍﺕ ﺍﻟﺘﻁﻭﻴﺭ ﺍﻟﻤﻔﺘﺭﻀﺔ ﺨﻼل ﻤﺩﺓ ﺴﻨﺘﻴﻥ (‬

‫ﻭﻴﻘﻭﻡ ﺒﺈﻋﺩﺍﺩ ﺍﻟﻤﺤﺎﻀﺭﺓ ﻭﺇﻟﻘﺎﺌﻬﺎ ﺩﺍﻋﻴﺔ ﻤﺠﺭﺏ ﻗﺩﻴﻡ ، ﺃﻭ ﺼﺎﺤﺏ ﺘﺨﺼﺹ.‬ ‫ﺍﻟﺤﻘل ﺍﻷﻭل- ﻓﻲ ﻓﻘﻪ ﺍﻟﺩﻋﻭﺓ ﻭﺍﻟﻌﻤل ﺍﻟﺘﺭﺒﻭﻱ‬ ‫1- ﻤﻘﺎﻟﺔ ﻤﻌﺎ ﻨﺘﻁﻭﺭ .. ﻜﻤﻘﺩﻤﻪ ﻵﻓﺎﻕ ﺍﻟﺘﻁﻭﻴﺭ ﻭﻤﻨﻬﺠﻴﺘﻪ ، ﻤﻊ ﺸﺭﺡ ﻤﻥ ﺃﺴﺘﺎﺫ ﻤﺠﺭﺏ.‬ ‫* ﻭﺃﻤﺎ ﺒﻌﺩ ﻫﺎﺘﻴﻥ ﺍﻟﻤﺤﺎﻀﺭﺘﻴﻥ ﻓﻴﺠﻭﺯ ﺍﻟﺘﻘﺩﻴﻡ ﻭﺍﻟﺘﺄﺨﻴﺭ ﻭﺍﻟﺩﻤﺞ.‬

‫ﻗﺩ ﺘﻘﻠﻰ ﻤﺤﺎﻀﺭﺘﺎﻥ ﻓﻲ ﻟﻴﻠﺔ ﻭﺍﺤﺩﺓ ﺃﻭ ﺜﻼﺙ ﻓﻲ ﻴﻭﻡ ﻜﺎﻤل‬

‫2- ﻤﻨﻬﺠﻴﺔ ﺍﻟﺘﺭﺒﻴﺔ ﺍﻟﺭﻴﺎﺩﻴﺔ . ﻭﻴﻜﻭﻥ ﺫﻟﻙ ﻓﻲ ﺍﻟﻤﺤﺎﻀﺭﺓ ﺍﻟﺜﺎﻨﻴﺔ ﻟﺘﻌﻠﻕ ﺍﻟﻤﻌﺎﻨﻲ ﺒﺎﻟﻤﻘﺩﻤﺔ.‬ ‫3- ﻤﻌﺎﻟﻡ ﺘﻁﻭﺭ ﺍﻟﺩﻋﻭﺓ.‬

‫4- ﻤﺴﺘﻘﺒل ﺍﻟﺩﻋﻭﺓ ﺒﻴﻥ ﺍﻟﻤﻌﺎﻨﺎﺓ ﻭﺍﻟﻁﻤﻭﺡ ﻭﻋﻠﻰ ﻤﻨﺎﻗﺏ ﺘﺎﺭﻴﺨﻬﺎ.‬ ‫6- ﺸﺭﺡ ﺘﻭﺠﻬﺎﺕ ﺍﻟﻤﻨﻬﺞ ﻭﻜﻴﻔﻴﺔ ﺘﻁﺒﻴﻘﻪ.‬ ‫5- ﻅﺎﻫﺭﺓ ﺘﺴﺭﺏ ﺍﻟﻀﻌﻔﺎﺀ .‬

‫7- ﻗﺭﺍﺀﺓ ﻭﺜﺎﺌﻕ ﺩﻋﻭﻴﺔ ﻫﺎﻤﺔ ، ﻭﺍﻟﺘﻌﻘﻴﺏ ﻋﻠﻴﻬﺎ ، ﻤﺜل ﺍﻟﻼﺌﺤﺔ ﺍﻟﻌﺎﻟﻤﻴﺔ، ﻭﻤﻴﺜﺎﻕ ﺍﻟﺤﻤﺎﺱ.‬ ‫8- ﺍﻟﺨﻠل ﻓﻲ ﺤﻴﺎﺓ ﺍﻟﺩﺍﻋﻴﺔ ﻭﻜﻴﻔﻴﺔ ﺍﻟﺭﺠﻭﻉ ﺇﻟﻰ ﺍﻟﻤﻌﺎﻨﻲ ﺍﻷﺴﺎﺴﻴﺔ ﻓﻲ ﺍﻟﺩﻋﻭﺓ.‬ ‫01- ﻴﺒﻠﻭﻏﺭﺍﻓﻴﺎ ﻓﻲ ﻓﻘﻪ ﺍﻟﺩﻋﻭﺓ ﻭﺘﺎﺭﻴﺨﻬﺎ ﻭﺭﺠﺎﻟﻬﺎ ، ﻤﻊ ﺘﻘﻭﻴﻡ ﻟﻠﻜﺘﺏ.‬ ‫9- ﺍﻟﻘﻭﺍﻋﺩ ﺍﻟﻔﻘﻬﻴﺔ ﻭﺃﺜﺭﻫﺎ ﻓﻲ ﺍﻟﻤﻭﺍﻗﻑ.‬

‫11- ﺘﻌﻘﻴﺒﺎﺕ ﻋﻠﻰ ﻜﺘﺏ، ﻤﺜل ﻜﺘﺎﺏ ﺍﻷﺴﺘﺎﺫ ﺍﻟﺒﻬﻨﺴﺎﻭﻱ ﻋﻥ ﻓﻜﺭ ﺴﻴﺩ ﻗﻁﺒﻥ ﻭﻜﺘﺎﺏ ﺍﻷﺴﺘﺎﺫ ﺼﻼﺡ ﺸﺎﺩﻱ ﻋﻥ ﺍﻟﺸﻬﻴﺩﻴﻥ، ﻭﻜﺘﺎﺏ‬ ‫21- ﺘﻌﻘﻴﺒﺎﺕ ﻋﻠﻰ ﺠﻤﻠﺔ ﻜﺘﺏ ﻭﺭﺴﺎﺌل ﻗﺩﻴﻤﺔ ﻨﺎﺩﺭﺓ، ) ﻨﺤﻭ ﺠﻴل ﻤﺴﻠﻡ، ﺍﻟﺒﺭﻨﺎﻤﺞ ، ﺍﻟﻤﺅﺘﻤﺭ ﺍﻟﺴﺎﺩﺱ(.‬ ‫31- ﺘﻌﻘﻴﺒﺎﺕ ﻋﻠﻰ ﻜﺘﺎﺏ، ﻭﺴﺎﺌل ﺍﻟﺘﺭﺒﻴﺔ ﻟﻸﺴﺘﺎﺫ ﻋﻠﻰ ﻋﺒﺩ ﺍﻟﺤﻠﻴﻡ ﻤﺤﻤﻭﺩ.‬ ‫ﺍﻟﺤﻘل ﺍﻟﺜﺎﻨﻲ – ﻓﻲ ﺍﻟﺘﺨﻁﻴﻁ ﻭﺍﻹﺩﺍﺭﺓ‬ ‫41- ﻤﻘﺩﻤﺔ ﻓﻲ ﻋﻠﻡ ﺍﻹﺩﺍﺭﺓ ﻭﺍﻟﺘﺨﻁﻴﻁ.‬ ‫ﺍﻻﺴﺘﺎﺫ ﻤﺤﻤﺩ ﻗﻁﺏ ﻋﻥ ﻭﺇﻗﻌﻨﺎ ﺍﻟﻤﻌﺎﺼﺭ ، ﻭﺩﺤﺽ ﻫﺫﻩ ﺍﻟﻜﺘﺏ ﻟﻔﺭﻴﺔ ﺍﻟﻁﺭﻑ.‬

‫51- ﻤﺩﺍﺭﺴﺔ ﺭﺴﺎﻟﺔ : ﻭﻤﻀﺎﺕ ﻓﻲ ﺍﻟﺘﺨﻁﻴﻁ ، ﻭﺴﺘﺼﺩﺭ ﻀﻤﻥ ﺍﻟﻌﻴﻥ.‬ ‫61- ﺍﻟﺘﺨﻁﻴﻁ ﺍﻹﺴﺘﺭﺍﺘﻴﺠﻲ ﻭﻁﺭﻴﻘﺔ ﺩﻟﻔﻲ ﻓﻴﻪ ﻭﻁﺭﻕ ﺃﺨﺭﻯ.‬ ‫71- ﺼﻨﺎﻋﺔ ﺍﻟﻘﺭﺍﺭ ﻓﻲ ﻀﻭﺀ ﻋﻠﻡ ﺍﻹﺩﺍﺭﺓ .‬ ‫ﺫﻟﻙ، ﻭﻋﻤﻭﻡ ﺘﻘﻨﻴﺎﺕ ﺍﻹﺩﺍﺭﺓ .‬

‫81- ﻜﺘﺎﺒﺔ ﺍﻟﺘﻘﺎﺭﻴﺭ ﻭﻓﻨﻭﻨﻬﺎ ﻭﺃﻨﻭﺍﻋﻬﺎ ، ﻭﺭﺴﻡ ﺍﻟﻜﺭﺍﻓﺎﺕ ، ﻭﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﻤﻴﺩﺍﻨﻴﺔ ﻭﺍﻹﺤﺼﺎﺀ ﻭﺍﻟﺘﻭﺜﻴﻕ ، ﻭﺇﻤﻜﺎﻨﺎﺕ ﺍﻟﻜﻭﻤﺒﻴﻭﺘﺭ ﻓﻲ‬

‫91- ﺘﻌﺭﻴﻑ ﺒﺼﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﻭﺃﻫﻤﻴﺘﻪ ﻭﻤﻭﺍﺭﺩﻩ ، ﻤﻊ ﺇﻟﻤﺎﻤﻪ ﺒﻌﻠﻡ ﺭﺠﺎل ﺍﻟﺤﺩﻴﺙ.‬ ‫12- ﻨﺒﺫﻩ ﻋﻥ ﺘﺎﺭﻴﺦ ﺍﻟﻔﻘﻪ ﺍﻹﺴﻼﻤﻲ ﻭﺍﻟﻤﺫﺍﻫﺏ ﻭﺃﺠﻴﺎل ﺍﻟﻌﻠﻤﺎﺀ ﻭﻓﻘﻬﺎﺀ ﺍﻟﻴﻭﻡ.‬ ‫22 – ﺍﻟﺘﺼﻭﻑ ﺍﻟﻘﺩﻴﻡ: ﻤﺎﻟﻪ ﻭ ﻤﺎ ﻋﻠﻴﻪ : ﺘﺭﺍﺠﻡ ﻭﺃﻗﻭﺍل ، ﻤﻊ ﻤﻘﺎﺭﻨﺔ ﺒﺎﻟﺘﺼﻭﻑ ﺍﻟﻌﺎﻟﻤﻲ ﺍﻟﺠﺩﻴﺩ.‬ ‫02 – ﺩﺭﺍﺴﺔ ﻨﻘﺩﻴﺔ ﺴﺭﻴﻌﺔ ﻟﺒﻘﻴﺔ ﻜﺘﺏ ﺍﻟﺤﺩﻴﺙ ﻭﺸﺭﻭﺤﻬﺎ.‬

‫ﺍﻟﺤﻘل ﺍﻟﺜﺎﻟﺙ: ﺩﺭﺍﺴﺎﺕ ﺸﺭﻋﻴﺔ:‬

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‫‪www.ikhwan-info.net‬‬ ‫32- ﺒﺒﻠﻭﻏﺭﺍﻓﻴﺎ ﺇﺴﻼﻤﻴﺔ ﻭﺍﺴﺘﻌﺭﺍﺽ ﻷﻫﻡ ﺍﻟﻤﺼﺎﺩﺭ ﻓﻲ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﺸﺭﻋﻴﺔ.‬

‫42- ﻤﻨﻬﺞ ﺍﻻﻋﺘﺩﺍل ﻓﻲ ﻓﻬﻡ ﺍﻟﻌﻠﻭﻡ ﺍﻹﺴﻼﻤﻴﺔ ، ﻭﻜﻼﻡ ﻋﻥ ﺍﻟﺴﻠﻔﻴﺔ ﻭﺍﻟﺨﻠﻔﻴﺔ ﻭﺍﻻﺠﺘﻬﺎﺩ ﻭﺍﻟﺘﻘﻠﻴﺩ ، ﻭﻤﺩﺭﺴﺔ ﺒﻥ ﺘﻴﻤﻴﺔ ، ﻭﺍﻵﺜﺎﺭ‬ ‫ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﺴﻴﺎﺴﻴﺔ ﻭﺍﻟﺤﻀﺎﺭﻴﺔ ﻟﻜل ﺫﻟﻙ ، ﻤﻊ ﻤﻘﺎﺭﻨﺔ ﻤﻨﻬﺞ ﺍﻻﻋﺘﺩﺍل ﺒﻔﻜﺭﺓ ﺍﻹﺴﻼﻡ ﺍﻟﻌﺼﺭﻱ ﻭﺒﻤﻨﻬﺞ ﺃﺴﻠﻤﻪ ﺍﻟﻌﻠﻭﻡ.‬ ‫52- ﺍﻟﺘﺭﺍﺙ ﺍﻹﺴﻼﻤﻲ ﻭﺍﻟﻤﺨﻁﻭﻁﺎﺕ ﻭﺠﻭﺩ ﺘﺤﻘﻴﻘﻬﺎ ﻭﺃﻫﻡ ﻤﻥ ﻨﺸﺭ ﻤﺅﺨﺭﺍﹰ .‬ ‫62- ﺍﻟﺘﺸﻴﻊ ﻋﻘﻴﺩﺓ ﻭﻓﻘﻬﺎ.‬

‫ﺍﻟﺤﻘل ﺍﻟﺭﺍﺒﻊ – ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ﻭﺍﻟﻔﻜﺭ ﺍﻟﻌﺎﻡ:‬

‫92- ﺘﻔﻬﻴﻡ ﻟﻨﻅﺭﺍﺕ ﺴﻴﺩ ﻓﻲ ﺨﺼﺎﺌﺹ ﺍﻟﺘﺼﻭﺭ ﺍﻹﺴﻼﻤﻲ.‬ ‫03- ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ ﺍﻟﻤﻌﺎﺼﺭ ﺒﻌﺩ ﺴﻴﺩ ﻗﻁﺏ.‬ ‫23- ﻓﻜﺭ ﺍﻟﻴﺴﺎﺭ ﺍﻹﺴﻼﻤﻲ: ﻤﺤﻤﺩ ﺃﺤﻤﺩ ﺨﻠﻑ ﺍﷲ ، ﻤﺤﻤﺩ ﻋﻤﺎﺭﺓ ، ﻤﺤﻤﺩ ﺠﻼل ﻜﺸﻙ.‬ ‫33- ﻓﻜﺭ ﺍﻟﺩﺍﺨﻠﻴﻥ ﻓﻲ ﺍﻹﺴﻼﻡ : ﻤﺤﻤﺩ ﺃﺴﺩ ، ﺠﺎﺭﻭﺩﻱ ، ﻤﻭﺭﻴﺱ ﺒﻭﻜﺎﻱ.‬ ‫53- ﻜﺘﺏ ﻋﺎﻟﻤﻴﺔ ﻤﻔﻴﺩﺓ ﻓﻲ ﺍﻟﻤﻌﺭﻓﺔ ﺍﻹﻨﺴﺎﻨﻴﺔ ﺍﻟﻌﺎﻤﺔ ﻭﺍﻟﺤﻀﺎﺭﺓ.‬ ‫63- ﻤﻘﺩﻤﺔ ﻓﻲ ﺍﻟﻔﺴﻠﻔﻪ ﺍﻟﻘﺩﻴﻤﺔ ﻭﺘﺎﺭﻴﺨﻬﺎ.‬ ‫73- ﻤﻘﺩﻤﺔ ﻓﻲ ﺍﻟﻔﺴﻠﻔﻪ ﺍﻟﺤﺩﻴﺜﺔ.‬ ‫43- ﺍﻻﺴﺘﺸﺭﺍﻕ ﻜﻔﻜﺭ ﻭﺴﻠﻁﺔ ﺴﻴﺎﺴﻴﺔ .‬ ‫13- ﻗﻀﻴﺔ ﺍﻟﺤﻜﻡ ﻋﻨﺩ ﺍﻟﺴﻠﻑ ﻭﻓﻜﺭ ﺍﻟﺘﻜﻔﻴﺭ.‬

‫82- ﻜﻴﻑ ﺘﺒﻨﻲ ﺜﻘﺎﻓﺘﻙ ﺍﻹﺴﻼﻤﻴﺔ.‬

‫72- ﻤﻨﻬﺠﻴﺔ ﺍﻟﺘﻔﻜﻴﺭ ﻭﺍﻷﺩﺍﺀ .‬

‫83- ﺴﻴﺎﺴﺘﻨﺎ ﺍﻟﺨﺎﺭﺠﻴﺔ ﺒﻴﻥ ﺍﻟﻐﺎﻴﺔ ﻭﺍﻟﻭﺴﻴﻠﺔ . ﻤﺤﺎﻭﻟﺔ ﺘﺄﺼﻴﻠﻴﺔ.‬ ‫93- ﻗﻭﺍﻋﺩ ﻓﻲ ﺍﻟﺘﺤﻠﻴل ﺍﻟﺴﻴﺎﺴﻲ ﻭﻓﻬﻡ ﺍﻟﻤﺘﻐﻴﺭﺍﺕ.‬ ‫04- ﺍﻟﻭﻀﻊ ﺍﻟﻌﺭﺒﻲ ﺍﻟﺴﻴﺎﺴﻲ ﺍﻟﺭﺍﻫﻥ، ﺤﻘﺎﺌﻕ ﻭﺘﺤﻠﻴﻼﺕ ﻭﺘﻭﻗﻌﺎﺕ.‬ ‫14- ﺍﻟﻘﻀﻴﺔ ﺍﻟﻔﻠﺴﻁﻴﻨﻴﺔ ﻭﺍﻟﻤﻨﻅﻤﺎﺕ ﺍﻟﻔﻠﺴﻁﻴﻨﻴﺔ ﻭﺍﻟﺼﻠﺢ.‬ ‫24- ﻤﻘﺩﻤﺔ ﻓﻲ ﺍﻻﻗﺘﺼﺎﺩ ﺍﻟﺴﻴﺎﺴﻲ.‬ ‫34- ﺍﻗﺘﺼﺎﺩ ﺍﻟﻨﻔﻁ ﻭﺍﻷﻭﺒﻙ .‬

‫ﺍﻟﺤﻘل ﺍﻟﺨﺎﻤﺱ – ﺍﻟﺴﻴﺎﺴﺔ ﻭﺍﻟﻔﻜﺭ ﺍﻟﺴﻴﺎﺴﻲ‬

‫44- ﺘﺎﺭﻴﺦ ﺍﻟﺩﻋﻭﺓ ﺒﻤﺼﺭ ﻭﺤﺎﻀﺭﻫﺎ ﻭﻤﺤﺎﻭﻟﺔ ﻟﻔﻬﻡ ﺍﻟﺴﺎﺤﺔ ﺍﻟﻤﺼﺭﻴﺔ ﺇﺴﻼﻤﻴﺎ ﻭﺴﻴﺎﺴﻴﺎ ﻭﺍﺠﺘﻤﺎﻋﻴﺎ ﻭﺍﻗﺘﺼﺎﺩﻴﺎ.‬ ‫64- ﻤﺸﻜﻠﺔ ﺠﻨﻭﺏ ﺍﻟﺴﻭﺩﺍﻥ ﻭﺃﻭﻀﺎﻉ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻭﺍﻟﺩﻋﻭﺓ ﻓﻲ ﺘﺸﺎﺩ ﻭﺃﻭﻏﻨﺩﺍ ﻭﺍﻟﺤﺒﺸﺔ ﻭﺍﻟﺼﻭﻤﺎل.‬ ‫74- ﺘﺎﺭﻴﺦ ﺍﻟﺩﻋﻭﺓ ﻓﻲ ﻓﻠﺴﻁﻴﻥ ﻭﺍﻷﺭﺩﻥ ﻭﺤﺎﻀﺭﻫﺎ ﻭﻭﺼﻑ ﺍﻷﺭﺽ ﺍﻟﻤﺤﺘﻠﺔ ﻭﺍﻟﻴﻬﻭﺩ.‬ ‫84- ﺘﺎﺭﻴﺦ ﺍﻟﺩﻋﻭﺓ ﻓﻲ ﻟﺒﻨﺎﻥ ﻭﺤﺎﻀﺭﻫﺎ ﻭﺍﻟﻤﺸﻜﻠﺔ ﺍﻟﻠﺒﻨﺎﻨﻴﺔ ﻭﺃﻁﺭﺍﻓﻬﺎ.‬ ‫94- ﺘﺎﺭﻴﺦ ﺍﻟﺩﻋﻭﺓ ﻓﻲ ﺴﻭﺭﻴﺎ ﻭﻭﺼﻑ ﺴﻭﺭﻴﺎ.‬ ‫54- ﺘﺎﺭﻴﺦ ﺍﻟﺩﻋﻭﺓ ﻓﻲ ﺍﻟﺴﻭﺩﺍﻥ ﻭﺤﺎﻀﺭﻫﺎ ﻭﻓﻬﻡ ﺴﺎﺤﺔ ﺍﻟﺴﻭﺩﺍﻥ.‬

‫ﺍﻟﺤﻘل ﺍﻟﺴﺎﺩﺱ- ﺤﺎﻀﺭﺓ ﺍﻟﺩﻋﻭﺓ ﻭﻁﺒﺎﺌﻊ ﺍﻟﻤﺤﻴﻁ:‬

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‫‪www.ikhwan-info.net‬‬ ‫05- ﺘﺎﺭﻴﺦ ﺍﻟﺩﻋﻭﺓ ﻭﺤﺎﻀﺭﻫﺎ ﻓﻲ ﺍﻟﻴﻤﻥ ﺍﻟﺸﻤﺎﻟﻲ ﻭﺍﻟﺠﻨﻭﺒﻲ ﻭﻭﺼﻑ ﺍﻟﺴﺎﺤﺔ ﺍﻟﻴﻤﺎﻨﻴﺔ.‬

‫15- ﺘﺎﺭﻴﺦ ﺍﻟﺩﻋﻭﺓ ﻭﺤﺎﻀﺭﻫﺎ ﻓﻲ ﺍﻟﺨﻠﻴﺞ ﻭﻭﺼﻑ ﺍﻟﺨﻠﻴﺞ ﺴﻴﺎﺴﻴﺎ ﻭﺍﺠﺘﻤﺎﻋﻴﺎﹰ، ﻤﻊ ﻤﻭﺠﺯ ﻋﻥ ﺍﻟﺴﻴﺎﺴﺎﺕ ﺍﻟﻨﻔﻁﻴﺔ.‬ ‫ﹰ‬ ‫35- ﺘﺎﺭﻴﺦ ﺍﻟﺩﻋﻭﺓ ﻓﻲ ﺍﻟﻌﺭﺍﻕ ﻭﺼﻑ ﺃﺤﻭﺍل ﺍﻟﻌﺭﺍﻕ ﻭﺃﺤﺯﺍﺒﻪ ﻭﺁﺜﺎﺭ ﺍﻟﺤﺭﺏ ﺍﻟﻌﺭﺍﻗﻴﺔ ﺍﻹﻴﺭﺍﻨﻴﺔ ﻭﺤﺭﺏ ﺍﻟﺨﻠﻴﺞ.‬ ‫ﺍﻟﺤﻘل ﺍﻟﺴﺎﺒﻊ – ﺍﻟﻌﺎﻟﻡ ﺍﻹﺴﻼﻤﻲ ﻭﺍﻟﺠﺎﻟﻴﺎﺕ:‬ ‫55- ﺍﻟﺠﻤﺎﻋﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻓﻲ ﺒﺎﻜﺴﺘﺎﻥ ﻭﺍﻟﺒﻨﻐﺎل ، ﻭﺨﺎﻓﻴﺎ ﺍﻟﺴﻴﺎﺴﺔ ﻓﻴﻬﻤﺎ.. ﻭﺘﻌﺭﻴﻑ ﺒﺠﻤﺎﻋﺔ ﺍﻟﺘﺒﻠﻴﻎ.‬ ‫ﻭﺍﻻﻗﺘﺼﺎﺩﻱ.‬ ‫45- ﺍﻟﺴﺎﺤﺔ ﺍﻟﺘﺭﻜﻴﺔ ﺇﺴﻼﻤﻴﺎ ﻭﺴﻴﺎﺴﻴﺎﹰ.‬ ‫ﹰ‬ ‫25- ﺘﺎﺭﻴﺦ ﺍﻟﺩﻋﻭﺓ ﻭﺤﺎﻀﺭﻫﺎ ﻓﻲ ﺸﻤﺎل ﺇﻓﺭﻴﻘﻴﺎ ﻭﻭﺼﻑ ﺍﻷﺤﻭﺍل ﺍﻟﺴﻴﺎﺴﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ.‬

‫65- ﺍﻟﻌﻤل ﺍﻹﺴﻼﻤﻲ ﻓﻲ ﻤﺎﻟﻴﺯﻴﺎ ﻭﺇﻨﺩﻭﻨﻴﺴﻴﺎ ﻭﺠﻨﻭﺏ ﺘﺎﻴﻼﻨﺩ ﻭﺠﻨﻭﺏ ﺍﻟﻔﻠﺒﺒﻴﻥ، ﻭﻭﺼﻑ ﻟﻬﺫﻩ ﺍﻟﺒﻼﺩ ﻭﻭﺍﻗﻌﻬﺎ ﺍﻟﺴﻴﺎﺴﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ‬ ‫75- ﺇﻴﺭﺍﻥ ﺍﻟﺸﻴﻌﻴﺔ ﻭﺇﻴﺭﺍﻥ ﺍﻟﺴﻨﻴﺔ ، ﺘﻌﺭﻴﻑ ﻤﺫﻫﺒﻲ ﻭﺍﺠﺘﻤﺎﻋﻲ.‬ ‫95- ﺍﻟﺜﻭﺭﺓ ﺍﻹﻴﺭﺍﻨﻴﺔ: ﺠﺫﻭﺭﻫﺎ ، ﺘﻨﻔﻴﺫﻫﺎ ، ﺘﻁﻭﺭﻫﺎ ، ﻤﻊ ﺘﻌﺭﻴﻑ ﺒﺎﻟﻭﺍﻗﻊ ﺍﻟﺴﻴﺎﺴﻲ ﻓﻲ ﺇﻴﺭﺍﻥ ﻭﺘﻭﻗﻌﺎﺕ ﻤﺴﺘﻘﺒﻠﻴﺔ.‬ ‫06- ﻭﺼﻑ ﺍﻟﻬﻨﺩ ﻭﻤﻨﺎﻁﻘﻬﺎ ﻭﺃﺤﻭﺍل ﺍﻟﻤﺴﻠﻤﻴﻥ ﻓﻴﻬﺎ ﻭﺘﺎﺭﻴﺨﻬﻡ.‬ ‫16- ﻭﺼﻑ ﺃﻓﺭﻴﻘﻴﺎ ﺍﻟﺴﻭﺩﺍﺀ ، ﻭﺃﺤﻭﺍل ﺍﻟﻤﺴﻠﻤﻴﻥ ﻓﻴﻬﺎ ﻭﺘﺎﺭﻴﺨﻬﻡ.‬ ‫85- ﺍﻟﻨﺸﺎﻁ ﺍﻹﻴﺭﺍﻨﻲ ﻓﻲ ﺍﻟﻌﺎﻟﻡ ﺨﺎﺭﺝ ﺇﻴﺭﺍﻥ.‬

‫36- ﻭﺼﻑ ﺤﻴﺎﺓ ﺍﻟﺠﺎﻟﻴﺎﺕ ﺍﻹﺴﻼﻤﻴﺔ ﻭﻤﺸﺎﻜﻠﻬﺎ ﻓﻲ ﺃﻤﺭﻴﻜﺎ ﻭﻜﻨﺩﺍ ﻭﺃﻤﺭﻴﻜﺎ ﺍﻟﺠﻨﻭﺒﻴﺔ ، ﻭﺍﻟﻤﺭﺍﻜﺯ ﺍﻹﺴﻼﻤﻴﺔ ، ﻭﺍﻟﻌﻤل ﺍﻟﺩﻋﻭﻱ ﻓﻴﻬﺎ.‬ ‫46- ﻗﺼﺹ ﻋﻥ ﺍﻟﻌﻠﻤﺎﺀ ، ﻓﻲ ﺍﻟﻌﺎﻟﻡ ﺍﻹﺴﻼﻤﻲ ﻤﻥ ﺍﻟﻘﺩﻤﺎﺀ ﻭﺍﻟﻤﻌﺎﺼﺭﻴﻥ، ﻭﻁﺭﺍﺌﻑ ، ﻭﺒﻴﺎﻥ ﺃﺩﻭﺍﺭﻫﻡ.‬ ‫ﺍﻟﺤﻘل ﺍﻟﺜﺎﻤﻥ – ﺍﻟﻤﺅﺴﺴﺎﺕ ﺍﻹﺴﻼﻤﻴﺔ :‬

‫26- ﻭﺼﻑ ﺤﻴﺎﺓ ﺍﻟﻤﺴﻠﻤﻴﻥ ﺘﺤﺕ ﺍﻟﺤﻜﻡ ﺍﻟﺸﻴﻭﻋﻲ ﻭﻤﺭﺤﻠﺔ ﺘﻔﻜﻙ ﺍﻻﺘﺤﺎﺩ ﺍﻟﺴﻭﻓﻴﺘﻲ .‬

‫56- ﺘﻌﺭﻴﻑ ﺒﺎﻟﻬﻴﺌﺔ ﺍﻟﺨﻴﺭﻴﺔ ﺍﻟﻌﺎﻟﻤﻴﺔ ﻓﻲ ﺍﻟﻜﻭﻴﺕ ﻭﻨﺸﺎﻁﻬﺎ ﻭﺍﻟﻌﻘﺒﺕ ﺃﻤﺎﻤﻬﺎ ،ﻭﺒﺎﻟﻤﺅﺴﺴﺎﺕ ﺍﻟﺴﻌﻭﺩﻴﺔ ، ﻤﺜل ﺭﺍﺒﻁﺔ ﺍﻟﻌﺎﻟﻡ ﺍﻹﺴﻼﻤﻲ‬ ‫66- ﺘﻌﺭﻴﻑ ﺒﻠﺠﻨﺔ ﺇﻓﺭﻴﻘﻴﺎ ﻓﻲ ﺍﻟﻜﻭﻴﺕ ﻭﻨﺸﺎﻁﻬﺎ، ﻭﻟﺠﻨﺔ ﺁﺴﻴﺎ ، ﻭﺘﺤﺩﻴﺎﺕ ﻤﺠﻠﺱ ﺍﻟﻜﻨﺎﺌﺱ ﺍﻟﻌﺎﻟﻤﻲ.‬ ‫76- ﺘﻌﺭﻴﻑ ﺒﺠﻤﻌﻴﺎﺕ ﺍﻹﺼﻼﺡ ﻓﻲ ﺍﻟﺨﻠﻴﺞ ﻭﺴﻴﺎﺴﺘﻬﺎ ﻭﺭﺠﺎﻟﻬﺎ ﻭﻤﻘﺘﺭﺤﺎﺕ ﻟﺘﻁﻭﻴﺭ ﺃﺩﻭﺍﺭﻫﺎ .‬ ‫86- ﺍﻟﺒﻨﻭﻙ ﺍﻹﺴﻼﻤﻴﺔ ، ﻤﺎﻟﻬﺎ ﻭﻤﺎ ﻋﻠﻴﻬﺎ ، ﻭﻤﻘﺘﺭﺤﺎﺕ ﻟﺘﻁﻭﻴﺭﻫﺎ.‬ ‫ﺍﻟﺤﻘل ﺍﻟﺘﺎﺴﻊ – ﻓﻲ ﺍﻟﺘﺎﺭﻴﺦ :‬ ‫96- ﺼﺭﺍﻉ ﺍﻟﺴﻨﺔ ﻭﺍﻟﺒﺩﻉ ﺨﻼل ﺍﻟﺘﺎﺭﻴﺦ ﺍﻹﺴﻼﻤﻲ ﻤﻊ ﺘﺭﻜﻴﺯ ﻋﻠﻰ ﺃﺨﺒﺎﺭ ﻤﺤﻨﺔ ﺍﻹﻤﺎﻡ ﺃﺤﻤﺩ .‬ ‫17- ﺘﺤﻠﻴل ﻟﺴﻴﺭﺓ ﻤﺤﻤﺩ ﺍﻟﻔﺎﺘﺢ ﻭﺨﻁﺔ ﻓﺘﺢ ﺍﻟﻘﺴﻁﻨﻁﻴﻨﻴﺔ ، ﻭﻓﻠﺴﻔﺔ ﺍﻟﺘﺎﺭﻴﺦ ﺍﻟﻌﺜﻤﺎﻨﻲ.‬ ‫27- ﺘﺎﺭﻴﺦ ﺍﻟﺘﺸﻴﻊ ﻓﻲ ﺼﺩﺭ ﺍﻹﺴﻼﻡ ﻭﺍﻟﺯﻤﻥ ﺍﻟﺒﻭﻴﻬﻲ ، ﻭﺩﻭﺭ ﺍﻟﺩﻭﻟﺔ ﺍﻟﻔﺎﻁﻤﻴﺔ ﻭﺍﻟﺤﻜﻡ ﺍﻟﺼﻔﻭﻱ ، ﻭﺃﺨﺒﺎﺭ ﺍﻟﻘﺭﺍﻤﻁﺔ ، ﻭﺸﻴﻌﺔ‬ ‫37- ﺴﻴﺭ ﺇﺴﻼﻤﻴﺔ ﻤﻥ ﺍﻟﻌﺼﺭ ﺍﻟﺤﺩﻴﺙ : ﺸﻜﻴﺏ ﺃﺭﺴﻼﻥ ، ﺍﻟﺒﺸﻴﺭ ﺍﻹﺒﺭﺍﻫﻴﻤﻲ، ﺍﻟﻔﻀﻴل ﺍﻟﻭﺭﺘﻼﻨﻲ، ﻤﺤﻲ ﺍﻟﺩﻴﻥ ﺍﻟﻘﻠﻴﺒﻲ، ﻋﻼل ﺍﻟﻔﺎﺴﻲ‬ ‫، ﻋﺒﺩ ﺍﻟﻭﻫﺎﺏ ﻋﺯﺍﻡ، ﻤﺤﻤﺩ ﻴﻭﺴﻑ ﻤﻭﺴﻰ ، ﻤﺤﻤﺩ ﺍﻟﺨﻀﺭ ﺤﺴﻴﻥ، ﺍﻟﻁﺎﻫﺭ ﺒﻥ ﻋﺎﺸﻭﺭ ، ﻭﺃﻤﺜﺎﻟﻬﻡ.‬ ‫07- ﺘﺤﻠﻴل ﻟﻔﺘﺭﺓ ﺁل ﺯﻨﻜﻲ ﻭﺼﻼﺡ ﺍﻟﺩﻴﻥ ﺍﻻﻴﻭﺒﻲ.‬

‫ﻭﺍﻟﻨﺩﻭﺓ ﺍﻟﻌﺎﻟﻤﻴﺔ ﻟﻠﺸﺒﺎﺏ.‬

‫ﺍﻷﺤﺴﺎﺀ ، ﻭﺍﻟﺒﺤﺭﻴﻥ ﻭﺍﻟﻴﻤﻥ ﻭﺍﻟﻬﻨﺩ.‬

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‫‪www.ikhwan-info.net‬‬ ‫ﺍﻟﺤﻘل ﺍﻟﻌﺎﺸﺭ- ﻤﻨﻭﻋﺎﺕ:‬

‫47- ﻓﻥ ﺍﻹﻋﻼﻡ ﺍ ٍﺴﻼﻤﻲ.‬ ‫ﻹ‬ ‫57- ﺍﻻﻨﻌﻜﺎﺴﺎﺕ ﺍﻟﻨﻔﺴﻴﺔ ﻟﺠﻤﺎﻟﻴﺎﺕ ﻓﻥ ﺍﻟﻌﻤﺎﺭﺓ ﺍﻹﺴﻼﻤﻲ ﻭﺍﻟﻌﺎﻟﻤﻲ ) ﺍﻟﻘﺩﻴﻡ ﻭﺍﻟﺤﺩﻴﺙ ( ﻋﻠﻰ ﺍﺨﺘﻼﻑ ﺍﻟﻤﺩﺍﺭﺱ ﺍﻟﻌﻤﺭﺍﻨﻴﺔ.‬ ‫77- ﻓﻥ ﺍﺴﺘﻌﻤﺎل ﺍﻟﻤﻜﺘﺒﺎﺕ، ﻭﺃﻫﻡ ﺍﻟﻤﻜﺘﺒﺎﺕ ﻭﺍﻟﻜﺘﺏ، ﻭﺫﻜﺭ ﻤﺭﺍﻜﺯ ﺍﻟﺒﺤﻭﺙ ﺍﻟﻌﺎﻟﻤﻴﺔ ﻭﺩﻭﺭ ﺍﻟﻭﺜﺎﺌﻕ.‬ ‫ﺍﻟﺤﻘل ﺍﻟﺤﺎﺩﻱ ﻋﺸﺭ – ﺍﻟﻨﺩﻭﺍﺕ:‬ ‫67- ﺍﻟﻤﻠﻙ ﻭﺨﺎﺭﻁﺔ ﺍﻟﺴﻤﺎﺀ.‬

‫87- ﻨﺩﻭﺓ ﺤﻭل ﺍﻟﺤﺭﺏ ﺍﻟﻌﺭﺍﻗﻴﺔ ﺍﻹﻴﺭﺍﻨﻴﺔ: ﺍﻟﺠﺫﻭﺭ ﻭﺍﻟﻤﺤﺭﻜﺎﺕ/ ﺜﻭﺍﺒﺕ ﻓﻲ ﻓﻬﻡ ﺍﻟﻌﻼﻗﺔ ﺍﻹﻴﺭﺍﻨﻴﺔ ﺍﻟﻌﺭﺍﻗﻴﺔ/ ﺴﻴﺭ ﺍﻟﻤﻌﺎﺭﻙ / ﻭﺃﻫﻡ‬ ‫97- ﻨﺩﻭﺓ ﺤﻭل ﺍﺤﺘﻼل ﺍﻟﻌﺭﺍﻕ ﻟﻠﻜﻭﻴﺕ ﻭﺤﺭﺏ ﺍﻟﺨﻠﻴﺞ ﻭﺁﺜﺎﺭﻫﺎ.‬ ‫18- ﻨﺩﻭﺓ ﺤﻭل ﺍﻟﻘﻀﻴﺔ ﺍﻷﻓﻐﺎﻨﻴﺔ: ﺍﻟﻤﻘﺩﻤﺎﺕ ، ﺘﺨﻀﻡ ﺍﻟﻤﺸﺎﺭﻜﺔ ﺍﻟﺠﻬﺎﺩﻴﺔ، ﺘﻌﺩﺩ ﺍﻟﻤﻨﻅﻤﺎﺕ ، ﺍﻷﺨﻁﺎﺀ ﻭﺍﻟﺴﻠﺒﻴﺎﺕ ﻭﻀﻌﻑ ﺍﻟﺘﺨﻁﻴﻁ،‬ ‫28- ﻨﺩﻭﺓ ﺤﻭل ﻟﻭﺍﺯﻡ ﺍﻟﻤﺸﺎﺭﻜﺔ ﻓﻲ ﺍﻟﻌﻤل ﺍﻟﻨﻘﺎﺒﻲ ﻭﻓﻭﺍﺌﺩﻩ ﻭﺴﻠﺒﻴﺎﺘﻪ.‬ ‫08- ﻨﺩﻭﺓ ﺤﻭل ﺍﻵﻓﺎﻕ ﺍﻟﻤﺴﺘﻘﺒﻠﻴﺔ ﻟﻠﻌﻤل ﺍﻟﻔﻠﺴﻁﻴﻨﻲ.‬

‫ﻭﺘﻌﻘﺩ ﺒﻴﻥ ﻋﺩﺩ ﻤﻥ ﻁﺎﻟﺒﻲ ﺍﻟﺘﻁﻭﺭ، ﻟﺘﻤﺭﻴﻥ ﺃﻨﻔﺴﻬﻡ، ﺃﻭ ﻴﺩﻋﻰ ﻟﻌﻘﺩﻫﺎ ﺃﺼﺤﺎﺏ ﺍﻟﺘﺨﺼﺹ ﻭﻴﻨﺼﺕ ﻟﻬﻡ ﺜﻡ ﺘﻭﺠﻪ ﻟﻬﻡ ﺍﻷﺴﺌﻠﺔ.‬

‫ﻓﺼﻭل ﺍﻟﺤﺭﺏ/ ﻤﻭﻗﻑ ﺍﻟﺩﻭل ﺍﻷﺨﺭﻯ/ ﺍﻟﺴﻼﻡ / ﺁﺜﺎﺭﻫﺎ.‬

‫ﺃﺩﻭﺍﺭ ﺍﻟﺒﺎﻜﺴﺘﺎﻥ ﻭﺇﻴﺭﺍﻥ ، ﺨﻁﺔ ﺍﻹﻨﺴﺤﺎﺏ ﺍﻟﺭﻭﺴﻲ ، ﺍﻻﻨﻬﻴﺎﺭ ﺍﻟﺸﻴﻭﻋﻲ ﻭﺍﻟﺨﻁﺔ ﺍﻷﻤﺭﻴﻜﻴﺔ، ﻓﺭﺍﺴﺔ ﻓﻲ ﺍﻟﻤﺴﺘﻘﺒل.‬ ‫38- ﻨﺩﻭﺓ ﺤﻭل ﻟﻭﺍﺯﻡ ﺍﻟﻤﺸﺎﺭﻜﺔ ﻓﻲ ﺍﻟﻌﻤل ﺍﻟﻨﻘﺎﺒﻲ ﻭﻓﻭﺍﺌﺩﻩ ﻭﺴﻠﺒﻴﺎﺘﻪ .‬ ‫ﻤﺨﺘﺎﺭﺓ.‬

‫48- ﻨﺩﻭﺓ ﺤﻭل ﺍﻵﺩﺍﺏ ﻭﺩﻭﺭﻩ ﻓﻲ ﺘﻁﻭﻴﺭ ﺍﻟﺩﻋﻭﺓ ﻭﺍﻟﺩﺍﻋﻴﺔ ، ﻤﻊ ﻤﻭﺍﺯﻴﻥ ﻓﻲ ﻓﻬﻡ ﺍﻟﺴﺎﺤﺔ ﺍﻷﺩﺒﻴﺔ ﻭﺘﺫﻭﻕ ﺍﻵﺩﺍﺏ ، ﻭﺇﻴﺭﺍﺩ ﻨﺼﻭﺹ‬

‫* ﺇﻥ ﺴﻠﺴﻠﺔ ﺭﺴﺎﺌل ﺍﻟﻌﻴﻥ ﺼﺎﺩﺭﻫﺎ ﺩﺍﺭ ﺍﻟﻤﻨﻁﻠﻕ ﻟﺘﻤﻨﺤﻙ ﻤﻭﺍﺯﻴﻥ ﺍﻟﻔﻘﻪ ﺍﻟﺩﻋﻭﻱ...‬ ‫ﻭﻗﺩ ﺼﺩﺭ ﻤﻨﻬﺎ :‬ ‫* ﻨﺤﻭ ﺍﻟﻤﻌﺎﻟﻲ .. ﻟﻤﺤﻤﺩ ﺃﺤﻤﺩ ﺍﻟﺭﺍﺸﺩ.‬

‫** ﺃﻴﻬﺎ ﺍﻟﻘﺎﺭﺉ ﺍﻟﻜﺭﻴﻡ ...‬

‫* ﺭﺒﺎﻨﻴﺔ ﺍﻟﺘﻌﻠﻴﻡ ... ﻟﻌﺒﺩ ﺍﷲ ﻴﻭﺴﻑ ﺍﻟﺤﺴﻥ ﻭﺘﻌﻘﻴﺏ ﺍﻟﺭﺍﺸﺩ.‬ ‫* ﺍﻟﺘﻘﻭﻴﻡ ﺍﻟﺩﻋﻭﻱ ... ﻟﻌﺒﺩ ﺍﷲ ﻴﻭﺴﻑ ﺍﻟﺤﺴﻥ.‬ ‫* ﻓﻬل ﺍﻗﺘﻨﻴﺘﻬﺎ ﻟﺘﻜﺘﻤل ﻤﺠﻤﻭﻋﺘﻙ .‬ ‫* ﻭﻫل ﺃﻫﺩﻴﺕ ﺃﺼﺤﺎﺒﻙ ﻨﺴﺨﺎ ﻤﻨﻬﺎ ؟‬

‫* ﻭﻫل ﺒﻌﺜﺕ ﻨﺴﺨﺎ ﺃﺨﺭﻯ ﻟﺩﻋﺎﺓ ﻓﻲ ﺒﻼﺩ ﺒﻌﻴﺩﺓ ﻻ ﻴﺼﻠﻬﺎ ﺍﻟﻜﺘﺎﺏ ﺍﻹﺴﻼﻤﻲ ﺒﺴﻬﻭﻟﺔ ؟‬ ‫* ﺒﺎﺩﺭ ﺇﻟﻰ ﺫﻟﻙ ، ﻭﺃﻨﺘﻅﺭ ﻀﻤﻥ ﺍﻟﺴﻠﺴﻠﺔ.‬

‫*ﺍﻹﻴﺠﺎﺒﻴﺔ ﻓﻲ ﺤﻴﺎﺓ ﺍﻟﺩﺍﻋﻴﺔ .. ﻟﻌﺒﺩ ﺍﷲ ﻴﻭﺴﻑ ﺍﻟﺤﺴﻥ.‬ ‫*ﻓﻀﺎﺌﺢ ﺍﻟﻔﺌﻥ .. ﻟﻤﺤﻤﺩ ﺃﺤﻤﺩ ﺍﻟﺭﺍﺸﺩ .‬ ‫*ﺘﻘﺭﻴﺭ ﻤﻴﺩﺍﻨﻲ .. ﻟﻤﺤﻤﺩ ﺃﺤﻤﺩ ﺍﻟﺭﺍﺸﺩ.‬

‫* ﻭﺴﺎﺭﻉ ﺇﻟﻰ ﺍﻗﺘﻨﺎﺀ ﺍﻟﺠﺩﻴﺩ ﻓﻲ ﺇﺤﻴﺎﺀ ﻓﻘﻪ ﺍﻟﺩﻋﻭﺓ :‬

‫32‬

‫‪www.ikhwan-info.net‬‬ ‫*ﺍﻟﻤﺴﺎﺭ.. ﻟﻤﺤﻤﺩ ﺃﺤﻤﺩ ﺍﻟﺭﺍﺸﺩ.‬

‫*ﺼﻨﺎﻋﺔ ﺍﻟﺤﻴﺎﺓ ... ﻟﻤﺤﻤﺩ ﺃﺤﻤﺩ ﺍﻟﺭﺍﺸﺩ.‬ ‫* ﻭﺯﻴﻥ ﺠﺩﺍﺭ ﺍﻟﺒﻴﺕ ﺃﻭ ﺍﻟﻤﺩﺭﺴﺔ ﻜل ﺃﺴﺒﻭﻉ ﺒﺤﺩﻴﺙ ﻭﻟﻤﺩﺓ ﺴﻨﺔ ﻜﺎﻤﻠﺔ ﻤﻥ ﻤﺠﻤﻭﻋﺔ ﺍﻟﻬﺩﻱ ﺍﻟﻨﺒﻭﻱ ﺍﻟﻜﺭﻴﻡ ﺍﻟﺘﻲ ﺍﺨﺘﺎﺭﻫﺎ ﻟﻙ ﻤﺤﻤﺩ‬ ‫* ﺃﻁﻠﺏ ﻜل ﺫﻟﻙ ﻤﻥ ﻤﻜﺘﺒﺔ ﺩﺍﺭ ﺍﻟﻤﺠﺘﻤﻊ ﺒﺠﺩﺓ ﻭﺍﻟﺨﺒﺭ...‬ ‫* ﻭﺃﺤﺭﺹ ﻋﻠﻰ ﻁﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻤﻨﻁﻠﻕ ﻟﻤﻭﺍﻋﻅ ﺘﻬﺫﻴﺏ ﻤﺩﺍﺭﺝ ﺍﻟﺴﺎﻟﻜﻴﻥ.‬

‫ﺃﺤﻤﺩ ﺍﻟﺭﺍﺸﺩ ﻭﺃﺼﺩﺭﺘﻬﺎ ﺩﺍﺭ ﺍﻟﻤﻨﻁﻠﻕ ﺒﺄﻟﻭﺍﺡ ﻜﺒﻴﺭﺓ.‬

‫42‬…...

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