Al-muwazanah baina syair dakwah al-Islamiyah fi ashri ahadri al-Islami wa ashri al-hurub as li-shalibiyah

‫ﺍﳌﻮﺍﺯﻧﺔ ﺑﲔ ﺷﻌﺮ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﻋﺼﺮ ﺻﺪﺭ ﺍﻹﺳﻼﻡ ﻭ‬
‫ﻋﺼﺮ ﺍﳊﺮﻭﺏ ﺍﻟﺼﻠﻴﺒﻴﺔ‬
‫ﲝﺚ‬
‫ﻣﻘﺪﻡ ﺇﱃ ﻛﻠﻴﺔ ﺍﻵﺩﺍﺏ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺟﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ‬
‫ﺍﳊﻜﻮﻣﻴﺔ ﺟﺎﻛﺮﺗﺎ ﻟﻠﺤﺼﻮﻝ ﻋﻠﻰ ﺍﻟﺪﺭﺟﺔ ﺍﳉﺎﻣﻌﻴﺔ ﺍﻷﻭﱃ ﰲ ﺍﻷﺩﺏ ﺍﻟﻌﺮﰉ)‪(s.s‬‬

‫ﺇﻋﺪﺍﺩ‪:‬‬
‫ﺩﻳﺪﻱ ﻛﻮﻣﻼﺳﺎﺭﻯ‬
‫ﺭﻗﻢ ﺍﻟﺘﺴﺠﻴﻞ‪١٠٦٠٢١٠٠٠٨٢٤ :‬‬

‫ﻗﺴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩﺍ‪‬ﺎ‬
‫ﻛﻠﻴﺔ ﺍﻵﺩﺍﺏ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ‬
‫ﺟﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ‬
‫ﲜﺎﻛﺮﺗﺎ‬
‫‪۱٤۳٢‬ﻫ‪۲۰۱١/‬ﻡ‬

‫ﺃ‬

‫ﺗﺼﺮﻳﺢ ﺍﻟﺒﺎﺣﺜﺔ‬
‫ﰲ ﻫﺬﻩ ﺍﳌﻨﺎﺳﺒﺔ ﺻﺮﺣﺖ ﺑﺄﻥ‪:‬‬
‫‪ .١‬ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻛﺘﺒﺘﻪ ﺑﻨﻔﺴﻲ ﻟﺘﻜﻤﻠﺔ ﺍﻟﺸﺮﻭﻁ ﻟﻠﺤﺼﻮﻝ ﻋﻠﻰ ﺍﻟﺪﺭﺟﺔ ﺍﳉﺎﻣﻌﻴﺔ‬

‫ﺍﻷﻭﱃ ﲜﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ ‪ -‬ﲜﺎﻛﺮﺗﺎ‪.‬‬
‫‪ .٢‬ﻛﻞ ﺍﳌﺮﺍﺟﻊ ﺍﻟﱵ ﺍﺳﺘﻌﻤﻠﺖ ﰲ ﻛﺘﺎﺑﺔ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻗﺪ ﻭﺿﻌﺘﻬﺎ ﺣﺴﺐ‬
‫ﺍﻟﻘﺮﺍﺭﺍﺕ ﺍﳌﻮﺟﻮﺩﺓ ﲜﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ ‪-‬‬
‫ﲜﺎﻛﺮﺗﺎ‪.‬‬
‫‪ .٣‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺒﺤﺚ ﻣﻦ ﻏﲑ ﺇﻋﺪﺍﺩﻱ ﻭﺗﻮﺟﺪ ﻓﻴﻪ ﺍﻧﺘﺤﺎﻝ ﻵﺭﺍﺀ ﺍﻟﻐﲑ ﺩﻭﻥ‬
‫ﺫﻛﺮﻩ ﻓﺄﺳﺘﻌﺪ ﺃﻥ ﺃﺳﺘﻠﻢ ﻛﻞ ﺍﻟﻌﻘﻮﺑﺎﺕ ﺍﻟﱵ ﻗﺮﺭ‪‬ﺎ ﺟﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ‬
‫ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ ‪ -‬ﲜﺎﻛﺮﺗﺎ‪.‬‬

‫ﺟﺎﻛﺮﺗﺎ‪ ١٥ ،‬ﺩﻳﺴﻤﱪ ‪٢٠١١‬ﻡ‬
‫‪ ١٩‬ﳏﺮﻡ ‪١٤٣٣‬ﻫ‬
‫ﺩﻳﺪﻱ ﻛﻮﻣﻼﺳﺎﺭﻯ‬
‫ﺏ‬

‫ﺝ‬

‫ﲡﺮﻳﺪ‬
‫ﺩﻳﺪﻱ ﻛﻮﻣﻼﺳﺎﺭﻯ‪ :‬ﺍﳌﻮﺍﺯﻧﺔ ﺑﲔ ﺷﻌﺮ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﻋﺼﺮ ﺻﺪﺭ ﺍﻹﺳﻼﻡ ﻭﻋﺼﺮ‬
‫ﺍﳊﺮﻭﺏ ﺍﻟﺼﻠﻴﺒﻴﺔ‬
‫ﻛﺎﻧﺖ ﺣﻴﺎﺓ ﺍﻟﻌﺮﺏ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﺍﻟﺘﻄﺎﻭﻝ ﻭﺍﻟﺒﻐﻲ ﻭﺍﻹﺷﺮﺍﻙ ﺑﺎﷲ ﻭﻋﺒﺎﺩﺓ ﺍﻷﺻﻨﺎﻡ ﻭﺇﺗﻴﺎﻥ‬
‫ﺍﻟﻔﻮﺍﺣﺶ‪ .‬ﻓﺠﺎﺀ ﺍﻹﺳﻼﻡ ﻭﻏﲑ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ﺍﳉﺎﻫﻠﻴﺔ ﻭﺃﺧﺮﺝ ﺍﻟﻌﺮﺏ ﻣﻦ ﺍﻟﻈﻠﻤﺎﺕ ﺇﱃ ﺍﻟﻨﻮﺭ‪ ،‬ﻭﺃﺛﺮﻩ‬

‫ﰲ ﺣﻴﺎ‪‬ﻢ ﺗﺄﺛﲑﺍ ﻛﺒﲑﺍ‪ ،‬ﻭﺭﺳﻢ ﳍﻢ ﻃﺮﻳﻘﺎ ﺟﺪﻳﺪﺍ‪ ،‬ﻭﻧﺒﺬ ﻃﺮﻳﻘﻬﻢ ﺍﻟﻘﺪﱘ‪ ،‬ﻭﺗﺄﺛﺮ ﰲ ﺷﻌﺮﻫﻢ ﻛﺬﻟﻚ‪،‬‬
‫ﻛﻮﺟﻮﺩ ﺷﻌﺮ ﺍﻟﺪﻋﻮﺓ‪ .‬ﻭﺩﺳﺘﻮﺭ ﺍﻟﺪﻋﻮﺓ ﺍﻟﺬﻱ ﺷﺮﻋﻪ ﺍﷲ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺳﺒﻴﻞ ﺍﷲ‪ .‬ﺇﺫﺍ ﻛﺎﻥ‬
‫ﺍﻟﺸﻌﺮ ﺍﳉﺎﻫﻠﻲ ﻣﻈﻬﺮﺍ ﻣﻦ ﻣﻈﺎﻫﺮ ﺍﳊﻴﺎﺓ ﺍﳌﺨﺘﻠﻔﺔ‪ ،‬ﺃﺛﺮ ﻓﻴﻪ ﺍﻹﺳﻼﻡ ﻛﻤﺎ ﺃﺛﺮ ﰲ ﻏﲑﻩ ﻣﻦ ﻧﻮﺍﺣﻰ‬
‫ﺍﳊﻴﺎﺓ‪ ،‬ﻓﺈﻥ ﻫﻨﺎ ﺃﺛﺮﺍ ﺧﺎﺻﺎ ﺑﺎﻟﺸﻌﺮ ﺍﻹﺳﻼﻣﻰ ﻭﻫﻮ ﺍﳊﺮﻭﺏ‪ ،‬ﻭﻟﻌﻞ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﳉﻬﺎﺩ ﻫﻲ ﻟﺐ‬
‫ﺍﻟﺸﻌﺮ ﰲ ﻋﺼﺮ ﺍﳊﺮﻭﺏ ﺍﻟﺼﻠﻴﺒﻴﺔ‪ ،‬ﻭﺍﳌﻨﻄﻠﻖ ﺍﻟﺬﻯ ﺍﲣﺬﻩ ﺍﻟﺸﻌﺮﺍﺀ ﺑﺎﺑﺎ ﻟﻜﻞ ﺍﳌﻌﺎﱏ ﻭﺍﻷﻓﻜﺎﺭ ﺍﻟﱴ‬
‫ﻋﺎﳉﻮﻫﺎ ﰲ ﺷﻌﺮﻫﻢ‪.‬‬
‫ﻭﰲ ﻫﺬﺍ ﺍﻟﺼﺪﺩ‪ ،‬ﺃﺭﺍﺩﺕ ﺍﻟﺒﺎﺣﺜﺔ ﺃﻥ ﺗﺒﺤﺚ ﻋﻦ ﺍﳌﻮﺍﺯﻧﺔ ﺑﲔ ﺷﻌﺮ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﻋﺼﺮ‬
‫ﺻﺪﺭ ﺍﻹﺳﻼﻡ ﻭ ﻋﺼﺮ ﺍﳊﺮﻭﺏ ﺍﻟﺼﻠﻴﺒﻴﺔ‪ .‬ﻣﻦ ﺧﻼﻝ ﲝﺜﻬﺎ ﲢﺎﻭﻝ ﺍﻟﺒﺎﺣﺜﺔ ﺃﻥ ﲡﻴﺐ ﺍﻟﺴﺆﺍﻝ ﻣﺎ‬
‫ﺍﳋﻼﻑ ﻭﺍﻟﺘﺸﺎﺑﻪ ﺑﲔ ﺃﻏﺮﺍﺽ ﺷﻌﺮ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﻋﺼﺮﻳﻦ ﻭﺃﺳﻠﻮﺑﻪ؟ ﻭﺃﻣﺎ ﺍﻟﻐﺮﺽ ﻣﻦ ﻫﺬﺍ‬
‫ﺍﻟﺒﺤﺚ ﻓﻬﻮ ﳌﻌﺮﻓﺔ ﺍﳋﻼﻑ ﻭ ﺍﻟﺘﺸﺎﺑﻪ ﺑﲔ ﺃﻏﺮﺍﺿﻪ ﻭﺃﺳﻠﻮﺑﻪ ﻣﻦ ﺷﻌﺮ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﰲ‬
‫ﺍﻟﻌﺼﺮﻳﻦ‪ .‬ﺇﻥ ﺍﻟﻄﺮﻳﻘﺔ ﺍﳌﺴﺘﻌﻤﻠﺔ ﰲ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻓﻬﻲ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺒﺤﺚ ﺍﳌﻜﺘﱯ‪.‬‬
‫ﺑﻌﺪ ﺃﻥ ﲢﻠﻞ ﺍﳌﻮﺿﻮﻉ ﻇﻬﺮﺕ ﻧﺘﺎﺋﺞ ﺍﻟﺒﺤﺚ ﻓﻴﻤﺎ ﻳﻠﻲ ‪ :‬ﻭﺟﻮﻩ ﺍﻟﺘﺸﺎﺑﻪ ﺑﲔ ﺷﻌﺮ ﺍﻟﺪﻋﻮﺓ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﻋﺼﺮ ﺻﺪﺭ ﺍﻹﺳﻼﻡ ﻭ ﻋﺼﺮ ﺍﳊﺮﻭﺏ ﺍﻟﺼﻠﻴﺒﻴﻴﺔ ﰲ ﺃﻏﺮﺍﺿﻪ ﻭﻫﻲ‪ :‬ﺍﳌﺪﺡ‪ ،‬ﺍﳉﻬﺎﺩ‪،‬‬
‫ﺍﳍﺠﺎﺀ‪ .‬ﻭﻛﺎﻧﺖ ﻭﺟﻮﻩ ﺍﳋﻼﻑ ﺑﲔ ﺷﻌﺮ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺍﻟﻌﺼﺮﻳﻦ ﻭﻫﻲ‪ :‬ﻭﺟﻮﻩ ﺍﻟﻮﺻﻒ ﰲ‬
‫ﺷﻌﺮ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﻟﻮﺻﻒ ﺍﻟﻘﺘﺎﻝ ﻭﺣﺼﺎﺭ ﺍﳌﺪﻥ ﻭﻓﺘﺤﻬﺎ ﻭﻏﲑ ﺫﻟﻚ‪ ،‬ﻭﺟﻮﺩ ﺍﻹﻗﺘﺒﺎﺱ‪ ،‬ﻭﺟﻮﻩ‬
‫ﺧﻼﻑ ﺍﻟﻐﺮﺽ ﰲ ﺍﳌﺪﺡ ﻭﺍﳉﻬﺎﺩ‪.‬‬

‫ﺩ‬

‫ﺷﻜﺮ ﻭ ﺗﻘﺪﻳﺮ‬

‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‪ ،‬ﺍﳊﻤﺪ ﷲ ﺭﺏ‪ ‬ﺍﻟﻌﺎﳌﲔ ﺍﻟﺬﻱ ﻋﻠﹼﻢ ﺍﻟﻘﺮﺁﻥ‬
‫ﻟﻠﻌﺎﳌﲔ ﻭﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ ﻭﻋﻠﹼﻤﻪ ﺍﻟﺒﻴﺎﻥ ﻭﺍﻟﺬﻱ ﺯﻳ‪‬ﻦ ﻋﺒﺎﺩﻩ ﺑﺎﳊﺐ‪ ‬ﻭﺍﳊﻨﲔ‬
‫ﻭﺟﻌﻠﻬﻢ ﺇﱃ ﺍﳋﲑ ﻭﺍﳉﻤﺎﻝ ﻣﺎﺋﻠﲔ‪ .‬ﻫﻮ ﺍﻟﺬﻱ ﻣﻴ‪‬ﺰ ﺍﻷﺩﺑﺎﺀ ﺑﺎﻟﻔﻜﺮﺓ ﻭﺍﻟﻌﻮﺍﻃﻒ‬
‫ﻭﺯﻭ‪‬ﺩﻫﻢ ﰲ ﺍﻟﺪﻧﻴﺎ ﺑﺎﻟﻌﻠﻮﻡ ﻭﺍﳌﻌﺎﺭﻑ ﺣﱴ ﻳﺴﻴﻞ ﻣﻦ ﻓﻴﻬﻢ ﻗﻮﻝ ﺛﻘﻴﻒ ﻭﻛﻼﻡ‬
‫ﻟﻄﻴﻒ‪ ،‬ﻓﺠﺰﺍﺀ ﺍﷲ ﺧﲑ ﺍﳉﺰﺍﺀ ﰲ ﺍﻵﺧﺮﺓ ﳌﻦ ﺩﻋﺎ ﺍﻟﻨﺎﺱ ﺇﱃ ﺩﻳﻨﻪ ﺍﳊﻨﻴﻒ‪.‬‬
‫ﺻﻼﺓ ﺍﷲ ﻭﺳﻼﻣﻪ ﻋﻠﻰ ﻣﻦ ﲡﻤ‪‬ﻊ ﰲ ﻧﻔﺴﻪ ﲨﻴﻊ ﺍﻷﺧﻼﻕ ﺍﻟﻜﺮﳝﺔ‪،‬‬
‫ﻭﺗﺘﺨﻠﻰ ﻧﻔﺴﻪ ﻣﻦ ﲨﻴﻊ ﺍﻷﺧﻼﻕ ﺍﻟﺬﻣﻴﻤﺔ‪ ،‬ﺣﱴ ﻻ ﳜﺮﺝ ﻣﻦ ﻟﺴﺎﻧﻪ ﺇﻻﹼ ﺍﳋﻄﺐ‬
‫ﺍﳉﻠﻴﻠﺔ ﺍﳌﻤﺘﻠﺌﺔ ﺑﺎﳊﻜﻤﺔ ﻭﺍﳌﻮﻋﻈﺔ ﺍﳊﺴﻨﺔ‪ ،‬ﻫﻮ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﳌﻮﻟﻮﺩ ﲟﻜﺔ ﻣﻦ ﺭﺣﻴﻢ ﻭﺍﻟﺪﺗﻪ ﺃﻣﻴﻨﺔ‪ ،‬ﻭﺍﻟﺬﻱ ﻋﻠﻢ ﺃﻣﺘﻪ ﺃﳘﻴﺔ ﺍﻟﺘﺮﺑﻴﺔ‬
‫ﻭﻭﺟﻮﺏ ﺃﺩﺍﺀ ﺍﻷﻣﺎﻧﺔ ﻭﻣﻌﲎ ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻭﺍﻟﺬﻱ ﺗﺮﺟﻰ ﺩﺍﺋﻤﺎ ﺷﻔﺎﻋﺘﻪ‬
‫ﰲ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺳﻨﻜﻮﻥ ﻣﻦ ﺍﻟﺴﺎﺋﺮﻳﻦ ﲢﺖ ﻟﻮﺍﺀﻩ ﺇﱃ ﺍﳉﻨﺔ‪.‬‬

‫ﻩ‬

‫ﻓﺒﻌﻨﺎﻳﺔ ﺍﷲ ﺗﻌﺎﱃ ﻭﺗﻮﻓﻴﻘﻪ ﻭﺇﺭﺍﺩﺗﻪ ﻗﺪ ﺍﻧﺘﻬﻴﺖ ﻣﻦ ﻛﺘﺎﺑﺔ ﻫﺬﺍ ﺍﻟﺒﺤﺚ‬
‫ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﺷﺮﻃﺎ ﻟﻠﺤﺼﻮﻝ ﻋﻠﻰ ﺍﻟﺪﺭﺟﺔ ﺍﳉﺎﻣﻌﻴﺔ ﺍﻷﻭﱃ ﺑﻘﺴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‬
‫ﻭﺁﺩﺍ‪‬ﺎ‪.‬‬
‫ﻭﰲ ﻫﺬﻩ ﺍﳌﻨﺎﺳﺒﺔ ﺃﺳﺠﻞ ﺟﺰﻳﻞ ﺍﻟﺸﻜﺮ ﻭﺍﻟﺘﻘﺪﻳﺮ ﻟﻜﻞ ﻣﻦ ﻋﺎﻭﻧﲏ ﻋﻠﻰ‬
‫ﺇﻋﺪﺍﺩ ﻫﺬﺍ ﺍﻟﺒﺤﺚ‪ .‬ﻣﻦ ﻫﺆﻻﺀ‪:‬‬
‫‪ .١‬ﻓﻀﻴﻠﺔ ﻋﻤﻴﺪ ﻛﻠﻴﺔ ﺍﻵﺩﺍﺏ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﻟﺴﻴﺪ ﺍﻟﺪﻛﺘﻮﺭ ﺍﳊﺎﺝ ﻋﺒﺪ‬

‫ﺍﻟﻮﺍﺣﺪ ﻫﺎﺷﻢ ﺍﳌﺎﺟﺴﺘﲑ ﻭﻧﻮﺍﺑﻪ ﺍﶈﺘﺮﻣﲔ ﺍﻟﺬﻳﻦ ﻭﺍﻓﻘﻮﺍ ﻋﻠﻰ ﺍﻟﺒﺎﺣﺜﺔ ﰲ‬
‫ﻛﺘﺎﺑﺔ ﻫﺬﺍ ﺍﻟﺒﺤﺚ‪.‬‬
‫‪ .٢‬ﻓﻀﻴﻠﺔ ﺍﳌﺸﺮﻑ ﺍﻟﱪﻭﻓﺴﻮﺭ ﻓﺘﺢ ﺍﻟﺮﲪﻦ ﺭﺅﻭﻑ ﺍﻟﺬﻱ ﻗﺪ ﺑﺬﻝ ﺟﻬﺪﻩ ﻭ‬
‫ﻭﻗﺘﻪ ﰲ ﺇﺭﺷﺎﺩ ﺍﻟﺒﺎﺣﺜﺔ ﻭﺇﺷﺮﺍﻓﻪ ﺇﱃ ﺇﲤﺎﻡ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻣﻦ ﺍﻟﺒﺪﺍﻳﺔ ﺇﱃ‬
‫ﺍﻟﻨﻬﺎﻳﺔ‪.‬‬
‫‪ .٣‬ﻓﻀﻴﻠﺔ ﺭﺋﻴﺲ ﻗﺴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩﺍ‪‬ﺎ ﺍﻟﺴﻴﺪ ﺍﻟﺪﻛﺘﻮﺭﺍﻧﺪﻭﺱ ﺃﺩﺍﻧﺞ‬
‫ﺃﺳﺪﺍﺭﻱ ﺍﳌﺎﺟﺴﺘﲑ ﻭﻛﺎﺗﺒﺘﻪ ﺍﻟﺪﻛﺘﻮﺭﺓ ﺷﻬﻴﺎ ﺑﻮﺍﻧﺎ ﺍﳌﺎﺟﺴﺘﲑ ﺍﻟﻠﺬﻳﻦ ﻗﺪ‬
‫ﻭﺍﻓﻘﺎ ﻋﻠﻰ ﺍﻟﺒﺎﺣﺜﺔ ﰲ ﻛﺘﺎﺑﺔ ﻫﺬﺍ ﺍﻟﺒﺤﺚ‪.‬‬
‫ﻭ‬

‫‪ .٤‬ﻓﻀﻴﻠﺔ ﺍﻷﺳﺎﺗﻴﺬ ﻭﺍﻷﺳﺘﺎﺫﺍﺕ ﺑﻘﺴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺬﻳﻦ ﻋﻠﻤﻮﱐ ﻋﻠﻤﺎ‬
‫ﻧﺎﻓﻌﺎ ﻭﺃﺭﺷﺪﻭﱐ ﺣﱴ ﺃﺳﺘﻄﻴﻊ ﺃﻥ ﺃﰎ ﺍﻟﺪﺭﺍﺳﺔ ﻓﻴﻬﺎ‬
‫‪ .٥‬ﺃﻣﲔ ﺍﳌﻜﺘﺒﺔ ﺍﻟﻌﺎﻣﺔ ﲜﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ ﲜﺎﻛﺮﺗﺎ‬
‫ﻭﻣﻜﺘﺒﺔ ﻛﻠﻴﺔ ﺍﻵﺩﺍﺏ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﻟﺬﻳﻦ ﻗﺪ ﲰﺢ ﱄ ﻓﺮﺻﺔ ﻟﻠﻘﺮﺍﺀﺓ‬
‫ﻭﻣﻄﺎﻟﻌﺔ ﺍﻟﻜﺘﺐ ﻭﺍﺳﺘﻌﺎﺭ ﺍﻟﻜﺘﺐ ﺍﳌﻮﺟﻮﺩﺓ ﻓﻴﻬﺎ ﻭﺃﺻﺒﺤﺖ ﻣﺮﺍﺟﻊ ﲝﺜﻪ‬
‫ﰲ ﺇﲤﺎﻡ ﻫﺬﺍ ﺍﻟﺒﺤﺚ‪ .‬ﻓﻌﺴﻰ ﺃﻥ ﻳﺴﻬﻞ ﺍﷲ ﺃﻣﻮﺭﻫﻢ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪.‬‬
‫‪ .٦‬ﻓﻀﻴﻠﺔ ﺍﻟﻮﺍﻟﺪﻳﻦ ﺍﶈﺒﻮﺑﲔ‪ .‬ﺃﰊ"ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ" ﻭﺃﻣﻲ"ﻛﺴﻮﺍﻩ" ﺍﻟﻠﺬﻳﻦ ﺭﺑﻴﺎﱐ‬
‫ﻣﻨﺬ ﺍﻟﺼﻐﺮ ﺑﺄﻓﻀﻞ ﺍﻟﺘﺮﺑﻴﺔ ﻭﻋﺴﻰ ﺍﷲ ﺃﻥ ﻳﺜﻴﺒﻬﻤﺎ ﺑﺄﺣﺴﻦ ﺍﻟﺜﻮﺍﺏ‪،‬‬
‫ﻭﺃﺩﻋﻮ ﳍﻤﺎ "ﺍﻟﻠﻬﻢ ﺍﻏﻔﺮ ﱄ ﻭﻟﻮﺍﻟﺪﻱ ﻭﺍﺭﲪﻬﻤﺎ ﻛﻤﺎ ﺭﺑﻴﺎﱐ ﺻﻐﲑﺍ"‬
‫ﺇﺧﻮﺍﱐ‪ :‬ﺣﺎﻓﻆ ﻓﻬﻤﻰ ﻭﻧﻮﺭ ﺍﳍﺪﺍﻳﺔ ﻭﺷﻬﺮ ﺍﻟﻔﺎﺋﺰﻳﻦ‪ ،‬ﻭﺃﺧﱵ‪ :‬ﺑﺎﺑﺎﻱ‬

‫ﻣﻨﻮﺭﺓ ﻗﺪ ﺳﺎﻋﺪﻭﱐ ﺑﺎﻟﺪﻋﺎﺀ ﺍﳋﺎﻟﺺ ﻭﺍﻟﺘﺸﺠﻴﻊ ﺍﻟﻘﻮﻱ ﰲ ﺇﲤﺎﻡ ﻫﺬﺍ‬
‫ﺍﻟﺒﺤﺚ‪.‬‬
‫‪ .٧‬ﺍﻷﺻﺤﺎﺏ ﻭ ﺍﻟﺰﻣﻼﺀ ﺍﻷﺣﺒﺎﺀ ﺍﻟﺬﻳﻦ ﻗﺪ ﺷﺠﻌﻮﺍﱏ ﻋﻠﻰ ﻛﺘﺎﺑﺔ ﻫﺬﺍ‬
‫ﺍﻟﺒﺤﺚ‪.‬‬
‫ﺯ‬

‫ﻋﺴﻰ ﺍﷲ ﺃﻥ ﻳﺒﺎﺭﻛﻬﻢ ﻭﻳﺮﲪﻬﻢ ﻭﻳﺪﺧﻠﻬﻢ ﰲ ﺯﻣﺮﺓ ﺍﳌﺆﻣﻨﲔ ﺍﳌﺘﻘﲔ‬
‫ﺍﳌﺨﻠﺼﲔ‪ ،‬ﻭﻋﺴﻰ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻧﺎﻓﻌﺎ ﳍﻢ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪.‬‬

‫ﺡ‬

‫ﳏﺘﻮﻳﺎﺕ ﺍﻟﺒﺤﺚ‬
‫ﻣﻮﺍﻓﻘﺔ ﺍﳌﺸﺮﻑ‪.............................................‬‬

‫ﺃ‬

‫ﺗﺼﺮﻳﺢ ﺍﻟﺒﺎﺣﺜﺔ‪.............................................‬‬

‫ﺏ‬

‫ﻗﺮﺍﺭ ﳉﻨﺔ ﺍﳌﻨﺎﻗﺸﺔ ﻭﺍﳊﻜﻢ ﻋﻠﻰ ﺍﻟﺒﺤﺚ‪........................‬‬

‫ﺝ‬

‫ﲡﺮﻳﺪ‪......................................................‬‬

‫ﺩ‬

‫ﺷﻜﺮ ﻭﺗﻘﺪﻳﺮ‪................................................‬‬

‫ﻫ‬

‫ﳏﺘﻮﻳﺎﺕ ﺍﻟﺒﺤﺚ‪............................... ..............‬‬

‫ﺡ‬

‫ﺍﻟﺒﺎﺏ ﺍﻷﻭﻝ‪ :‬ﻣﻘﺪﻣﺔ‪........................................‬‬

‫‪١‬‬

‫أ‪ .‬ﺧﻠﻔﻴﺔ ﺍﳌﺸﻜﻠﺔ ‪...........................................‬‬

‫‪١‬‬

‫ب‪ .‬ﲢﺪﻳﺪ ﺍﳌﺸﻜﻠﺔ‪..........................................‬‬

‫‪٦‬‬

‫ﻁ‬

‫ج‪ .‬ﺍﻟﻐﺮﺽ ﻣﻦ ﺍﻟﺒﺤﺚ ‪......................................‬‬

‫‪٦‬‬

‫د‪ .‬ﺍﻟﺪﺭﺳﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ‪................................. ......‬‬

‫‪٧‬‬

‫‪ .‬ﻣﻨﻬﺞ ﺍﻟﺒﺤﺚ‪...........................................‬‬

‫‪٧‬‬

‫و‪ .‬ﺧﻄﺔ ﺍﻟﺒﺤﺚ ‪................................ ...........‬‬

‫‪٨‬‬

‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﱏ ‪ :‬ﶈﺔ ﻋﻦ ﺷﻌﺮ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ‪................‬‬

‫‪١٠‬‬

‫‪ (١‬ﺗﻌﺮﻳﻒ ﺷﻌﺮ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ‪.............................‬‬

‫‪١٠‬‬

‫‪ (٢‬ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺃﻫﺪﺍﻓﻬﺎ‪................................‬‬

‫‪١٤‬‬

‫‪ (٣‬ﺣﺮﻛﺔ ﺷﻌﺮ ﺍﻹﺳﻼﻣﻰ ﻭﺃﻧﻮﺍﻋﻪ‪.............................‬‬

‫‪١٩‬‬

‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﺸﻌﺮ ﰲ ﻋﺼﺮ ﺻﺪﺭ ﺍﻹﺳﻼﻣﻰ ﻭﻋﺼﺮ ﺍﳊﺮﻭﺏ‬
‫ﺍﻟﺼﻠﻴﺒﻴﺔ ‪.....................................‬‬

‫ﻱ‬

‫‪٢٥‬‬

‫‪ (١‬ﺍﻟﺸﻌﺮ ﰲ ﻋﺼﺮ ﺻﺪﺭ ﺍﻹﺳﻼﻣﻰ‪...........................‬‬

‫‪٢٥‬‬

‫ﺃ‪ .‬ﺃﻏﺮﺍﺽ ﺍﻟﺸﻌﺮ‪............................... .........‬‬

‫‪٢٧‬‬

‫ﺏ‪ .‬ﻣﻌﺎﱐ ﺍﻟﺸﻌﺮ‪.........................................‬‬

‫‪٣٥‬‬

‫ﺝ‪ .‬ﺃﺳﻠﻮﺏ ﺍﻟﺸﻌﺮ ‪.......................................‬‬

‫‪٣٦‬‬

‫‪ (٢‬ﺍﻟﺸﻌﺮ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﻋﺼﺮ ﺍﳊﺮﻭﺏ ﺍﻟﺼﻠﻴﺒﻴﺔ‪..........‬‬

‫‪٣٨‬‬

‫ﺃ‪ .‬ﺃﻏﺮﺍﺽ ﺍﻟﺸﻌﺮ‪................................ ........‬‬

‫‪٤٠‬‬

‫ﺏ‪ .‬ﻣﻌﺎﱐ ﺍﻟﺸﻌﺮ‪..........................................‬‬

‫‪٤٤‬‬

‫ﺝ‪ .‬ﺃﺳﻠﻮﺏ ﺍﻟﺸﻌﺮ‪..................................... ...‬‬

‫‪٤٥‬‬

‫ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ‪ :‬ﻭﺟﻮﻩ ﺍﳌﺸﺎ‪‬ﺔ ﻭﺍﳋﻼﻑ ﺑﲔ ﺷﻌﺮ ﺍﻟﺪﻋﻮﺓ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﻋﺼﺮ ﺻﺪﺭ ﺍﻹﺳﻼﻡ ﻭﻋﺼﺮ‬
‫ﺍﳊﺮﻭﺏ ﺍﻟﺼﻠﻴﺒﻴﺔ ‪..............................‬‬
‫ﺃ‪ .‬ﺍﻟﺘﺸﺎﺑﻪ ﺑﲔ ﺷﻌﺮ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﻋﺼﺮ ﺻﺪﺭ ﺍﻹﺳﻼﻡ‬

‫ﻙ‬

‫‪٤٧‬‬

‫ﻭﻋﺼﺮ ﺍﳊﺮﻭﺏ ﺍﻟﺼﻠﻴﺒﻴﺔ‪..................................‬‬

‫‪٤٧‬‬

‫ﺏ‪ .‬ﺍﳋﻼﻑ ﺑﲔ ﺷﻌﺮ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﻋﺼﺮ ﺻﺪﺭ ﺍﻹﺳﻼﻡ‬
‫ﻭﻋﺼﺮ ﺍﳊﺮﻭﺏ ﺍﻟﺼﻠﻴﺒﻴﺔ ‪.................................‬‬

‫‪٥٣‬‬

‫ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ‪ :‬ﺍﳋﺎﲤﺔ‪.................................... ..‬‬

‫‪٦٤‬‬

‫ﺃ‪ .‬ﺍﳋﻼﺻﺔ‪................................. ............‬‬

‫‪٦٤‬‬

‫ﺏ‪ .‬ﺍﻹﻗﺘﺮﺍﺣﺎﺕ ‪..........................................‬‬

‫‪٦٦‬‬

‫ﺍﳌﺮﺍﺟﻊ ‪..................................................‬‬

‫‪٦٧‬‬

‫ﻝ‬

‫ﺍﻟﺒﺎﺏ ﺍﻷﻭﻝ‬
‫ﻣﻘﺪﻣﺔ‬
‫ﺃ‪ .‬ﺧﻠﻔﻴﺔ ﺍﳌﺸﻜﻠﺔ‬
‫ﺍﳋﻼﻑ ﺑﲔ ﺍﻷﺩﺑﺎﺀ ﰲ ﺗﻔﺴﲑ ﻣﻌﲎ "ﺍﻷﺩﺏ" ﻛﺒﲑ‪ .‬ﻛﻠﻤﺔ "ﺍﻷﺩﺏ"‬
‫ﻛﻠﻤﺔ ﻣﻌﻘﺪﺓ ﺃﺷﺪ ﺍﻟﺘﻌﻘﻴﺪ‪ .‬ﺑﺎﻟﺬﻳﻦ ﺣﺎﻭﻟﻮﺍ ﺗﻔﺴﲑ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻭﻭﺿﻊ ﺗﻌﺮﻳﻒ‬
‫ﳍﺎ ﻋﻠﻰ ﻛﺜﺮ‪‬ﻢ ﱂ ﻳﺼﻠﻮﺍ ﺑﻌﺪ ﺇﱃ ﺭﺃﻱ ﻗﺎﻃﻊ ﻓﺎﺻﻞ ﰲ ﻫﺬﺍ ﺍﻟﺸﺄﻥ‪.‬‬

‫‪١‬‬

‫ﺍﻷﺩﺏ "ﻫﻮ ﺍﻟﻜﻠﻤﺔ ﺍﳉﻤﻴﻠﺔ ﺍﳌﺴﺆﻭﻟﺔ"‪ ،‬ﻓﺎﻟﻠﻐﺔ ﻫﻨﺎ ﻫﻲ ﺍﻟﻠﻐﺔ ﺍﻷﺩﺑﻴﺔ‬
‫ﺍﻟﺮﺍﻗﻴﺔ‪ ،‬ﺍﻟﻠﻐﺔ ﺍﻟﻔﺼﺤﻰ ﺍﻟﱵ ﻻ ﺗﻘﻒ ﻋﻨﺪ ﳎﺮﺩ ﺗﻮﺻﻴﻞ ﺍﳌﻌﲎ‪ ،‬ﺑﻞ ‪‬ﺘﻢ ﺑﺘﺠﻤﻴﻞ‬
‫ﺍﻟﻌﺒﺎﺭﺓ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﻌﺎﻃﻔﺔ ﺍﻟﺼﺎﺩﻗﺔ ﻭﺍﳌﻮﺳﻴﻘﻰ ﺍﳌﺆﺛﺮﺓ ﰲ ﺍﻟﻨﻔﻮﺱ‪ ،‬ﺑﺈﻳﻘﺎﻋﻬﺎ‬
‫ﺍﻟﺬﻱ ﻳﻬﺰ ﻣﺸﺎﻋﺮ ﺍﻟﻘﺮﺍﺀ‪ ،‬ﺃﻭ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﺼﻮﺭﺓ ﺍﳌﻮﺣﻴﺔ ﺍﻟﱵ ﺗﺪﺍﻋﺐ ﺧﻴﺎﻝ‬

‫‪ ١‬ﺃﲪﺪ ﺃﻛﺮﻡ ﻣﻠﻴﺒﺎﺭﻯ‪ ،‬ﻣﻘﺪﻣﺔ ﰲ ﺍﻷﺩﺏ ﺍﳌﻘﺎﺭﻥ‪) ،‬ﺟﺎﻛﺮﺗﺎ‪ :‬ﻛﻠﻴﺔ ﺍﻵﺩﺍﺏ ﻭ ﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ‪،‬‬
‫‪ (٢٠٠٤‬ﺹ ‪٦‬‬

‫‪١‬‬

‫‪٢‬‬

‫ﺍﻟﻘﺎﺭﺉ‪ ،‬ﻭﺗﺴﻤﻮ ﺑﻪ ﰲ ﳎﺎﻝ ﺍﳋﻴﻠﻞ ﻟﻴﻜﺘﺸﻒ ﺍﻵﻓﺎﻕ ﺍﻟﺮﺣﺒﺔ ﺍﻟﱵ ﻭﺻﻞ ﺇﻟﻴﻬﺎ‬
‫ﺍﻟﺸﺎﻋﺮ ﺍﳌﺮﻫﻒ ﺍﳊﺲ‪ ،‬ﺫﻭ ﺍﳋﻴﺎﻝ ﺍﳌﺒﺪﻉ‪.‬‬

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‫ﺗﻄﻮﺭ ﻣﺪﻟﻮﻝ ﻛﻠﻤﺔ ﺍﻷﺩﺏ ﰲ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﰊ ﺣﱴ ﺍﲣﺬ ﰲ ﺍﻟﻮﻗﺖ‬
‫ﺍﳊﺎﺿﺮ ﻣﻌﻨﲔ ﺭﺋﻴﺴﲔ‪ :‬ﺑﻌﺾ ﻋﺎﻣﺎ ﻭﺁﺧﺮ ﺧﺎﺻﺎ‪ ،‬ﺃﻡ ﻣﺪﻟﻮﻝ ﺍﻷﺩﺏ ﲟﻌﻨﺎﻩ ﻋﺎﻣﺎ‬
‫ﻓﻴﻌﲏ ﻛﻞ ﻣﺎ ﺃﻧﺘﺠﻪ ﺍﻟﻌﻘﻞ ﺍﻻﻧﺴﺎﱐ ﻣﻦ ﺍﳌﻌﺎﺭﻑ ﺍﻟﱵ ﺍﲣﺬﺕ ﻣﻦ ﺍﻟﻠﻐﺔ ﺃﺩﺍﺓ ﺗﻌﺒﲑ‬
‫ﻋﻨﻬﺎ ﻣﻬﻤﺎ ﺗﻨﻮﻋﺖ ﺃﻭ ﺍﺧﺘﻠﻒ ﺃﺳﻠﻮ‪‬ﺎ‪ .‬ﻭﺃﻣﺎ ﻣﺪﻟﻮﻝ ﺍﻷﺩﺏ ﲟﻌﻨﺎﻩ ﺍﳋﺎﺹ ﻓﻴﻌﲏ‬
‫ﺇﻋﺎﺩﺓ ﺻﻴﺎﻏﺔ ﺍﳊﻴﺎﺓ ﺃﻭ ﺗﺄﺛﲑﺍ‪‬ﺎ ﻋﻠﻰ ﺍﻟﻨﻔﺲ ﺑﺘﻌﺒﲑ ﻟﻐﻮﻱ ﲨﻴﻞ ﻭﻣﻘﻨﻊ ﻭﻣﺆﺛﺮ‪،‬‬
‫ﺗﻨﺴﺠﻢ ﻓﻴﻪ ﺍﳌﻌﺮﻓﺔ ﻭﺍﻟﻠﻐﺔ ﻭﺍﻟﻌﺎﻃﻔﺔ ﻭﺍﳋﻴﺎﻝ ﺑﺼﻮﺭﺓ ﻣﺘﻨﺎﻏﻤﺔ ﺗﺄﺛﺮ ﺷﻌﻮﺭ ﺍﳌﺘﻠﻘﻲ‬
‫ﻭﺗﺴﻴﻄﺮ ﻋﻠﻰ ﺗﻔﻜﲑﻩ ﺍﳌﻨﻄﻘﻲ‪.‬‬

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‫‪ ٢‬ﳏﻤﺪ ﻋﺒﺪ ﺍﻟﻐﲏ ﺍﳌﺼﺮﻱ ﻭ ﳎﺪ ﳏﻤﺪ ﺍﻟﺒﺎﻛﲑ ﺍﻟﱪﺍﺯﻱ‪ ،‬ﲢﻠﻴﻞ ﺍﻟﻨﺺ ﺍﻷﺩﰊ ﺑﲔ ﺍﻟﻨﻈﺮﻳﺔ ﻭ ﺍﻟﺘﻄﺒﻴﻖ‪،‬‬
‫)ﻋﻤﺎﻥ‪ :‬ﻣﺄﺳﺴﺔ ﺍﻟﻮﺭﺍﻕ‪ (٢٠٠٢ ،‬ﺹ ‪١٦‬‬
‫‪ ٣‬ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺷﺮﻳﻒ ﺃﺑﻮ ﺷﺮﻳﻔﺔ‪ ،‬ﺍﻟﻜﺘﺎﺑﺔ ﺍﻟﻮﻇﻴﻔﻴﺔ ﻣﻨﻬﺞ ﺟﺪﻳﺪ ﰲ ﻓﻦ ﺍﻟﻜﺘﺎﺑﺔ ﻭ ﺍﻟﺘﻌﺒﲑ‪) ،‬ﻋﻤﺎﻥ‪:‬‬
‫ﺩﺍﺭ ﺣﻨﲔ‪ ،(١٩٩٨ ،‬ﺹ ‪٩‬‬

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‫ﻭﺍﻟﺸﻌﺮ ﻫﻮ ﺍﻟﻜﻼﻡ ﺍﳌﻮﺯﻭﻥ ﺍﳌﻘﻔﻰ ﺍﳌﻌﱪ ﻋﻦ ﺍﻷﺧﻴﻠﺔ ﺍﻟﺒﺪﻳﻌﺔ ﻭﺍﻟﺼﻮﺭ‬
‫ﺍﳌﺆﺛﺮﺓ ﺍﻟﺒﻠﻴﻐﺔ‪ .‬ﻭﻗﺪ ﻳﻜﻮﻥ ﻧﺜﺮﺍ ﻛﻤﺎ ﻳﻜﻮﻥ ﻧﻈﻤﺎ‪.‬‬

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‫ﻭﺍﻟﺸﻌﺮ ﻣﺼﺪﺭﻩ ﺍﻟﻐﻨﺎﺀ‪ ،‬ﻭﰲ ﺃﺧﺬﻫﻢ ﺍﻟﺴﺠﺢ ﻣﻦ ﻫﺬﻳﻞ ﺍﳊﻤﺎﻣﺔ ﻭﺍﻟﺮﺟﺰ‬
‫ﻣﻦ ﺇﻳﻘﺎﻉ ﻣﺸﻰ ﺍﻟﻨﺎﻗﺔ ﻭ ﻟﻔﻆ ﺍﻟﺸﻌﺮ ﻣﻦ "ﺷﲑ" ﺍﻟﻌﱪﻳﺔ ﲟﻌﲎ ﺍﻟﺘﺮﺗﻴﻠﺔ ﺃﻭ‬
‫ﺗﺴﺒﻴﺤﺔ‪ ،‬ﻭﻗﻮﳍﻢ ﺇﱃ ﺍﻵﻥ‪ :‬ﺃﻧﺸﺪ ﺍﻟﺸﻌﺮ ﲟﻌﲎ ﺍﻟﻘﺎﻩ‪ ،‬ﻣﺎ ﻳﺆﻳﺪ ﺫﻟﻚ‪.‬‬

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‫ﻭﻟﻠﺸﻌﺮ ﻭﻇﺎﺋﻒ ﻛﺜﲑﺓ‪ ،‬ﻣﻨﻬﺎ‪ :‬ﻟﻠﺪﻋﻮﺓ‪ .‬ﻭﺍﻟﺪﻋﻮﺓ ﻫﻮ ﺑﺮﻧﺎﻣﺞ ﻛﺎﻣﻞ ﻳﻀﻢ‬
‫ﰲ ﺃﻃﻮﺋﻪ ﲨﻴﻊ ﺍﳌﻌﺎﺭﻑ ﺍﻟﱴ ﳛﺘﺎﺝ ﺇﻟﻴﻬﺎ ﺍﻟﻨﺎﺱ ﻟﻴﺒﺼﺮﻭﺍ ﺍﻟﻐﺎﻳﺔ ﻣﻦ ﳏﻴﺎﻫﻢ ﻭ‬
‫ﻟﻴﺴﺘﻜﺸﻔﻮﺍ ﻣﻌﺎﱂ ﺍﻟﻄﺮﻳﻖ ﺍﻟﱴ ﲡﻤﻌﻬﻢ ﺭﺍﺷﺪﻳﻦ‪.‬‬

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‫ﻭﻛﺎﻧﺖ ﺣﻴﺎﺓ ﺍﻟﻌﺮﺏ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﺍﻟﺘﻄﺎﻭﻝ ﻭﺍﻟﺒﻐﻲ ﻭﺍﻹﺷﺮﺍﻙ ﺑﺎﷲ ﻭﻋﺒﺎﺩﺓ‬
‫ﺍﻷﺻﻨﺎﻡ ﻭﺇﺗﻴﺎﻥ ﺍﻟﻔﻮﺍﺣﺶ‪ .‬ﻓﺠﺎﺀ ﺍﻹﺳﻼﻡ ﻭﻏﲑ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ﺍﳉﺎﻫﻠﻴﺔ ﻭﺃﺧﺮﺝ‬

‫‪ ٤‬ﻧﺒﻴﻠﺔ ﻟﻮﺑﻴﺲ‪ ،‬ﺍﳌﻌﲔ ﰲ ﺍﻷﺩﺏ ﺍﻟﻌﺮﰊ ﻭ ﺗﺎﺭﳜﻪ‪) ،‬ﺟﺎﻛﺮﺗﺎ‪ :‬ﻛﻠﻴﺔ ﺍﻵﺩﺍﺏ ﻭ ﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ‪،‬‬
‫‪ (٢٠٠٥‬ﺹ ‪٥‬‬
‫‪ ٥‬ﺃﲪﺪ ﺣﺴﻦ ﺍﻟﺰﻳﺎﺕ‪ ،‬ﺗﺎﺭﻳﺦ ﺍﻷﺩﺏ ﺍﻟﻌﺮﰉ‪ ،‬ﺹ ‪٢٩‬‬
‫‪ ٦‬ﳏﻤﺪ ﺍﻟﻐﺰﺍﱃ‪ ،‬ﻣﻊ ﺍﷲ‪ ،‬ﺹ ‪١٤‬‬

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‫ﺍﻟﻌﺮﺏ ﻣﻦ ﺍﻟﻈﻠﻤﺎﺕ ﺇﱃ ﺍﻟﻨﻮﺭ‪ ،‬ﻭﺃﺛﺮﻩ ﰲ ﺣﻴﺎ‪‬ﻢ ﺗﺄﺛﲑﺍ ﻛﺒﲑﺍ‪ ،‬ﻭﺭﺳﻢ ﳍﻢ ﻃﺮﻳﻘﺎ‬
‫ﺟﺪﻳﺪﺍ‪ ،‬ﻭﻧﺒﺬ ﻃﺮﻳﻘﻬﻢ ﺍﻟﻘﺪﱘ‪.‬‬
‫ﻭﺍﻷﺩﺏ ﺑﺸﻌﺮﻩ ﻭﻧﺜﺮﻩ ﻣﻈﻬﺮ ﻣﻦ ﻣﻈﺎﻫﺮ ﺍﳊﻴﺎﺓ ﺍﳌﺨﺘﻠﻔﺔ‪ ،‬ﺍﺛﺮ ﻓﻴﻪ ﺍﻹﺳﻼﻡ‬
‫ﻛﻤﺎ ﺃﺛﺮ ﰲ ﻏﲑﻩ ﻣﻦ ﻧﻮﺍﺣﻲ ﺍﳊﻴﺎﺓ‪ ،‬ﻭﺍﻟﻠﻐﺔ ﻫﻲ ﺍﳌﻌﱪﺓ ﻋﻦ ﺍﻷﺩﺏ ﻓﻼ ﳝﻜﻦ ﺃﻥ‬
‫ﻧﺘﺼﻮﺭ ﺃﺩﺑﺎ ﺑﺪﻭﻥ ﻟﻐﺔ‪ ،‬ﻭ ﺑﻨﺎﺀ ﻋﻠﻰ ﺫﻟﻚ ﻓﺈﻥ ﺍﻟﻠﻐﺔ ﺗﺄﺛﺮﺕ ﺑﺎﻹﺳﻼﻡ ﺗﺄﺛﺮﺍ‬
‫ﻣﻠﻤﻮﺳﺎ ﰲ ﻃﺮﻕ ﺍﻟﺘﻌﺒﲑ ﺍﳌﺨﺘﻠﻔﺔ ﺳﻮﺍﺀ ﻛﺎﻥ ﺫﻟﻚ ﰲ ﺍﳌﻔﺮﺩﺍﺕ ﺃﻭ ﰲ ﺍﻟﺘﺮﺍﻛﻴﺐ‬
‫ﺃﻭ ﰲ ﺍﻟﺒﻨﺎﺀ ﺍﻟﻌﺎﻡ‪.‬‬

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‫ﻭﺍﻟﺸﻌﺮﺍﺀ ﺍﻟﺬﻳﻦ ﺩﺧﻠﻮﺍ ﰲ ﺍﻹﺳﻼﻡ ﻣﺘﺄﺧﺮﻳﻦ ﺳﺎﳘﻮﺍ ﰲ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﷲ‪،‬‬
‫ﻣﻨﻬﻢ ﺍﻟﻨﺎﺑﻐﺔ ﺍﳉﻌﺪﻱ ﻭ ﻟﻪ ﺍﺑﻴﺎﺕ ﺗﺪﻋﻮ ﺇﱃ ﺍﻹﺳﻼﻡ ﻣﻦ ﺫﻟﻚ ﻗﻮﻟﻪ ‪:‬‬
‫ﻣﻦ ﱂ ﻳﻘﻠﻬﺎ ﻓﻨﻔﺴﻪ ﻇﻠﻤﺎ‬

‫ﺍﳊﻤﺪ ﷲ ﻻ ﺷﺮﻳﻚ ﻟﻪ‬

‫ﻓﺎﻟﺪﻋﻮﺓ ﺇﱃ ﺍﻹﺳﻼﻡ ﰲ ﻫﺬﺍ ﺍﻟﺒﻴﺖ ﻭﺍﺿﺤﺔ ﺣﻴﺚ ﺇﻥ ﻣﻦ ﱂ ﻳﺪﺧﻞ ﰲ‬
‫ﺍﻹﺳﻼﻡ ﻓﻬﻮ ﻇﺎﱂ ﻟﻨﻔﺴﻪ‪.‬‬

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‫‪ ٧‬ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﳏﻤﺪ ﺍﻟﻔﻴﺼﺎﻝ‪ ،‬ﺍﻷﺩﺏ ﺍﻟﻌﺮﰊ ﻭ ﺗﺎﺭﳜﻪ‪ ،‬ﻁ‪) ١‬ﺍﳌﻤﻠﻜﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ‪ :‬ﻳﻮﺯﻉ‬
‫ﳎﺎﻥ‪١٤٠٥ ،‬ﻫ(‪ ،‬ﺹ ‪١٧٥‬‬
‫‪ ٨‬ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﳏﻤﺪ ﺍﻟﻔﻴﺼﺎﻝ‪ ،‬ﺍﻷﺩﺏ ﺍﻟﻌﺮﰊ ﻭ ﺗﺎﺭﳜﻪ ﺹ ‪٢٠١‬‬

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‫ﻭﻣﻦ ﺍﳌﺆﺭﺧﲔ ﺍﻷﻭﺭﺑﻴﲔ ﻣﻦ ﻳﻌﻮﺩ ﺑﺘﺎﺭﻳﺦ ﺍﳊﺮﻭﺏ ﺍﻟﺼﻠﻴﺒﻴﺔ ﺇﱃ ﺃﻭﻝ‬
‫ﺻﺪﺍﻡ ﺣﺮﰉ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﻭﺍﳌﺴﻴﺤﻴﲔ‪) ،‬ﻓﻴﻨﻈﺮ ﺇﱃ ﻫﺮﻗﻞ( ﺃﻣﱪﺍﻃﻮﺭ ﺍﻟﺮﻭﻡ‪،‬‬
‫ﻋﻠﻰ ﺃﻧﻪ ﺃﻭﻝ ﳏﺎﺭﺏ ﺻﻠﱮ‪ ،‬ﻭﺇﱃ ﻣﻮﻗﻌﺔ )ﺍﻟﲑﻣﻮﻙ(‪ ،‬ﻋﻠﻰ ﺃ‪‬ﺎ ﺃﻭﻝ ﻣﻮﻗﻌﺔ‬
‫ﺻﻠﻴﺒﻴﺔ ﺍﻧﺘﺼﺮ ﻓﻴﻬﺎ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﻋﻠﻰ ﻫﺮﻗﻞ ﻋﺎﻡ ‪٦٣٦‬ﻡ؛ ﺃﻋﲎ ﻗﺒﻞ ﻗﻴﺎﻡ‬
‫ﺍﳊﺮﻭﺏ ﺍﻟﺼﻠﻴﺒﻴﺔ ﺍﳌﻌﺮﻭﻓﺔ ﲟﺪﺓ ﻻ ﺗﻘﻞ ﻋﻦ ﲬﺴﺔ ﻗﺮﻭﻥ‪.‬‬

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‫ﻭﻳﺮﺍﺩ ﺑﺎﳊﺮﻭﺏ ﺍﻟﱴ ﻗﺎﻣﺖ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﰲ ﺍﳌﺸﺮﻕ ﺍﻟﻌﺮﰉ ﻭﺑﲔ‬
‫ﺍﻟﺼﻠﻴﺒﻴﲔ ﺍﻟﻘﺎﺩﻣﲔ ﻣﻦ ﺃﻭﺭﺑﺎ ﻻﺣﺘﻼﻝ ﺑﻴﺖ ﺍﳌﻘﺪﺱ ﻭﺑﻼﺩ ﺍﻟﺸﺎﻡ ﻭﻣﺼﺮ‬
‫ﻭﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﺍﻟﺪﻭﻟﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻭﻗﻒ ﺍﻧﺘﺸﺎﺭ ﺍﻹﺳﻼﻡ ﰲ ﺃﻭﺭﺑﺎ‪.‬‬

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‫ﺏ‪ .‬ﲢﺪﻳﺪ ﺍﻟﺒﺤﺚ‬
‫ﻭﻹﻥ ﺍﻟﺒﺤﺚ ﰲ ﺷﻌﺮ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺍﺳﻊ ﻓﻼﺑﺪ ﻣﻦ ﲢﺪﻳﺪﻩ‪.‬‬
‫ﻓﺤﺪﺩﺕ ﺍﻟﺒﺎﺣﺜﺔ ﻓﻴﻤﺎ ﻳﻠﻲ‪:‬‬
‫‪ ٩‬ﻋﺒﺪ ﺍﻟﻠﻄﻴﻒ ﲪﺰﺓ‪ ،‬ﺃﺩﺏ ﺍﳊﺮﻭﺏ ﺍﻟﺼﻠﻴﺒﻴﺔ‪ ،‬ﻁ‪) ٢‬ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪١٩٨٤ ،‬ﻫ(‪ ،‬ﺹ ‪٩‬‬
‫‪ ١٠‬ﳏﻤﺪ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺑﻴﻊ‪ ،‬ﺍﻷﺩﺏ ﺍﻟﻌﺮﰉ ﻭ ﺗﺎﺭﳜﻪ‪ ،‬ﻁ‪) ٣‬ﺍﳌﻤﻠﻜﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ‪ :‬ﻳﻮﺯﻉ ﳎﺎﻥ‪،‬‬
‫‪١٤١٠‬ﻫ(‪ ،‬ﺹ ‪١٣١‬‬

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‫‪٦‬‬

‫‪ .١‬ﻣﺎ ﻫﻰ ﺃﻏﺮﺍﺽ ﺷﻌﺮ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﻋﺼﺮ ﺻﺪﺭ ﺍﻹﺳﻼﻡ‬
‫ﻭﻋﺼﺮ ﺍﳊﺮﻭﺏ ﺍﻟﺼﻠﻴﺒﻴﺔ؟‬
‫‪ .٢‬ﻣﺎ ﺍﳋﻼﻑ ﻭﺍﻟﺘﺸﺎﺑﻪ ﺑﲔ ﺷﻌﺮ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﻋﺼﺮ ﺻﺪﺭ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﻭﻋﺼﺮ ﺍﳊﺮﻭﺏ ﺍﻟﺼﻠﻴﺒﻴﺔ؟‬

‫ﺝ‪ .‬ﺍﻟﻐﺮﺽ ﻣﻦ ﺍﻟﺒﺤﺚ‬
‫ﻭﺃﻣﺎ ﺍﻟﻐﺮﺽ ﻣﻦ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻓﻬﻮ‪:‬‬
‫‪ .١‬ﳌﻌﺮﻓﺔ ﺃﻏﺮﺍﺽ ﺷﻌﺮ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﻋﺼﺮ ﺻﺪﺭ ﺍﻹﺳﻼﻡ‬
‫ﻭﻋﺼﺮ ﺍﳊﺮﻭﺏ ﺍﻟﺼﻠﻴﺒﻴﺔ‪.‬‬
‫‪ .٢‬ﳌﻌﺮﻓﺔ ﺍﳋﻼﻑ ﻭﺍﻟﺘﺸﺎﺑﻪ ﺑﲔ ﺷﻌﺮ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﻋﺼﺮ‬
‫ﺻﺪﺭ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻋﺼﺮ ﺍﳊﺮﻭﺏ ﺍﻟﺼﻠﻴﺒﻴﺔ‪.‬‬

‫ﺩ‪ .‬ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ‬

‫‪٦‬‬

‫‪٧‬‬

‫ﻭﻗﺪ ﻭﺟﺪﺕ ﺍﻟﺒﺎﺣﺜﺔ ﺃﲝﺎﺛﺎ ﳐﺘﻠﻔﺔ ﺗﺘﻌﻠﻖ ‪‬ﺬﺍ ﺍﳌﻮﺿﻮﻉ‪ ،‬ﻭﻟﻜﻨﻬﺎ ﲣﺘﻠﻒ‬
‫ﻋﻤﺎ ﻛﺘﺒﺘﻪ ﺍﻟﺒﺎﺣﺜﺔ‪ ،‬ﻫﻮ ﻣﺎ ﻛﺘﺒﺘﻪ ﺩﻭﻱ ﻳﻨﱴ ﺧﲑﻳﺔ ﲢﺖ ﺍﳌﻮﺿﻮﻉ "ﺷﻌﺮ‬
‫ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﻷﰉ ﻗﺘﺎﺩﺓ" ﻭﲝﺜﺘﻪ ﳐﺼﻮﺻﺎ ﻋﻦ ﺃﺷﻌﺎﺭ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ‬
‫ﻷﰉ ﻗﺘﺎﺩﺓ ﻓﻘﻂ‪ .‬ﻭﻟﻜﻦ ﺍﻟﺒﺎﺣﺜﺔ ﺗﺒﺤﺚ ﻋﻦ ﺷﻌﺮ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﻷﺷﻌﺎﺭ ﰲ‬
‫ﻋﺼﺮﻳﻦ ﻭﻫﻮ ﻋﺼﺮ ﺻﺪﺭ ﺍﻹﺳﻼﻡ ﻭ ﻋﺼﺮ ﺍﳊﺮﻭﺏ ﺍﻟﺼﻠﻴﺒﻴﺔ ﺗﺒﻴﻴﻨﺎ‪.‬‬

‫ه‪ .‬ﻣﻨﻬﺞ ﺍﻟﺒﺤﺚ‬
‫ﻭﺃﻣﺎ ﻣﻨﻬﺞ ﺍﻟﺒﺤﺚ ﺍﻟﺬﻱ ﺍﺳﺘﻌﻤﻠﺘﻪ ﺍﻟﺒﺎﺣﺜﺔ ﰲ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻓﻬﻮ ﺍﳌﻨﻬﺞ‬
‫ﺍﳌﻜﺘﱮ‬

‫‪library research‬‬

‫ﺑﺪﺃﺕ ﺍﻟﺒﺎﺣﺜﺔ ﺑﻘﺮﺍﺀﺓ ﺑﻌﺾ ﺍﻟﻜﺘﺐ ﺍﻟﱴ ﳍﺎ ﻋﻼﻗﺔ‬

‫ﺑﺎﻟﺒﺤﺚ‪ .‬ﻭﺍﻋﺘﻤﺪﺕ ﰲ ﲢﻘﻴﻖ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻋﻠﻰ ﺍﳌﻨﻬﺞ ﺍﻟﻮﺻﻔﻰ ﺣﻴﺚ ﻭﺻﻔﺖ‬
‫ﻣﻔﻬﻮﻡ ﺷﻌﺮ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻋﺼﺮ ﺻﺪﺭ ﺍﻹﺳﻼﻡ ﻭﻋﺼﺮ ﺍﳊﺮﻭﺏ ﺍﻟﺼﻠﻴﺒﻴﺔ‪.‬‬
‫ﻭﺃﻣﺎ ﻃﺮﻳﻘﺔ ﺍﻟﻜﺘﺎﺑﺔ ﻓﺘﻌﺘﻤﺪ ﺍﻟﺒﺎﺣﺜﺔ ﻋﻠﻰ ﺩﻟﻴﻞ ﻛﺘﺎﺑﺔ ﺍﻟﺮﺳﺎﻟﺔ ﺍﳉﺎﻣﻌﺔ‬
‫ﺍﻟﺬﻱ ﺃﺻﺪﺭﻩ ﻗﺴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭ ﺃﺩﺍ‪‬ﺎ ﺑﻜﻠﻴﺔ ﺍﻵﺩﺍﺏ ﻭﻋﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺟﺎﻣﻌﺔ‬
‫ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ ﺟﺎﻛﺮﺗﺎ ﲢﺖ ﻋﻨﻮﺍﻥ‪:‬‬

‫‪٧‬‬

‫‪٨‬‬

‫‪“Pedoman Penulisan Skripsi Bahasa dan Sastra Arab Fakultas Adab dan‬‬
‫‪Humaniora UIN Syarif Hidayatullah Jakarta ٢٠١١”.‬‬

‫ﻭ‪ .‬ﺧﻄﺔ ﺍﻟﺒﺤﺚ‬
‫ﻭﻟﺘﺴﻬﻴﻞ ﺍﻟﻜﺘﺎﺑﺔ‪ ،‬ﺗﻨﻘﺴﻢ ﺍﻟﺒﺎﺣﺜﺔ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺇﱃ ﲬﺴﺔ ﺃﺑﻮﺍﺏ‪:‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻷﻭﻝ‪ :‬ﻣﻘﺪﻣﺔ‪ ،‬ﻭﲢﺘﻮﻯ ﻋﻠﻰ ﺧﻠﻔﻴﺔ ﺍﳌﺸﻜﻠﺔ ﻭﲢﺪﻳﺪ ﺍﻟﺒﺤﺚ ﻭﻏﺮﺽ‬
‫ﺍﻟﺒﺤﺚ ﻭﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ ﻭﻣﻨﻬﺞ ﺍﻟﺒﺤﺚ ﻭﺧﻄﺔ ﺍﻟﺒﺤﺚ‪.‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﱏ‪ :‬ﶈﺔ ﻋﻦ ﺷﻌﺮ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﲢﺘﻮﻯ ﻋﻠﻰ ﺗﻌﺮﻳﻒ ﺍﻟﺪﻋﻮﺓ‪،‬‬
‫ﻭﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﻭ ﺃﻫﺪﺍﻓﻬﺎ‪ ،‬ﻭﺣﺮﻛﺔ ﺍﻟﺸﻌﺮ ﺍﻹﺳﻼﻣﻲ‪.‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﺸﻌﺮ ﰲ ﻋﺼﺮ ﺻﺪﺭ ﺍﻹﺳﻼﻡ ﻭﻋﺼﺮ ﺍﳊﺮﻭﺏ ﺍﻟﺼﻠﻴﺒﻴﺔ‪،‬‬
‫ﻭﳛﺘﻮﻯ ﻋﻠﻰ ﺍﻟﺸﻌﺮ ﰲ ﻋﺼﺮ ﺻﺪﺭ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺃﻏﺮﺍﺽ ﺍﻟﺸﻌﺮ ﰲ‬
‫ﻋﺼﺮ ﺻﺪﺭ ﺍﻹﺳﻼﻡ ﻭﻣﻌﺎﻧﻴﻪ ﻭﺃﺳﻠﻮﺑﻪ‪ ،‬ﻭﺍﻟﺸﻌﺮ ﰲ ﻋﺼﺮ ﺍﳊﺮﻭﺏ‬
‫ﺍﻟﺼﻠﻴﺒﻴﺔ‪ ،‬ﻭﺃﻏﺮﺽ ﺍﻟﺸﻌﺮ ﰲ ﻋﺼﺮ ﺍﳊﺮﻭﺏ ﺍﻟﺼﻠﻴﺒﻴﺔ ﻭﻣﻌﺎﻧﻴﻪ‬
‫ﻭﺃﺳﻠﻮﺑﻪ‪.‬‬

‫‪٨‬‬

‫‪٩‬‬

‫ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ‪ :‬ﻭﺟﻮﻩ ﺍﳌﺸﺎ‪‬ﺔ ﻭ ﺍﻟﻔﺮﻕ ﺑﲔ ﺷﻌﺮ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﻋﺼﺮ‬
‫ﺻﺪﺭ ﺍﻹﺳﻼﻡ ﻭ ﻋﺼﺮ ﺍﳊﺮﻭﺏ ﺍﻟﺼﻠﻴﺒﻴﺔ‪ ،‬ﻭ ﲢﺘﻮﻯ ﻋﻠﻰ‬
‫ﻗﺴﻤﲔ‪ :‬ﺍﳌﺸﺎ‪‬ﺔ ﺑﲔ ﺷﻌﺮ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﻋﺼﺮ ﺻﺪﺭ‬
‫ﺍﻹﺳﻼﻡ ﻭﻋﺼﺮ ﺍﳊﺮﻭﺏ ﺍﻟﺼﻠﻴﺒﻴﺔ‪ ،‬ﻭﺍﻟﻔﺮﻕ ﺑﲔ ﺷﻌﺮ ﺍﻟﺪﻋﻮﺓ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﻋﺼﺮ ﺻﺪﺭ ﺍﻹﺳﻼﻡ ﻭ ﻋﺼﺮ ﺍﳊﺮﻭﺏ ﺍﻟﺼﻠﻴﺒﻴﺔ ‪.‬‬
‫ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ‪ :‬ﺍﳋﺎﲤﺔ‪ ،‬ﻭﺍﳋﻼﺻﺔ ‪ ،‬ﻭﺍﳌﺮﺍﺟﻊ‪.‬‬

‫‪٩‬‬

‫‪١٠‬‬

‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﱏ‬
‫ﶈﺔ ﻋﻦ ﺷﻌﺮ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ‬

‫‪ .١‬ﺗﻌﺮﻳﻒ ﺍﻟﺪﻋﻮﺓ‬
‫ﺍﻟﺪﻋﻮﺓ ﰲ ﺍﻟﻠﻐﺔ ﻣﻦ ﺩﻋﺎ ﺍﻟﺮﺟﻞ ﺩﻋﻮﺍ ﻭ ﺩﻋﻮﺓ ﻭﺩﻋﺎﺀ ﻭ ﺩﻋﻮﻯ‪ :‬ﻧﺎﺩﺍﻩ‪ ،‬ﻭ‬
‫ﺍﻹﺳﻼﻡ ﺍﻟﺪﻋﻮﺓ‪ .‬ﻭ ﺩﻋﻮﺕ ﻓﻼﻧﺎ ﺃﻱ ﺻﺤﺔ ﺑﻪ ﻭﺍﺳﺘﺪﻋﻴﺘﻪ‪ .‬ﻭ ﺍﻟﺘﺪﺍﻋﻰ ﺍﻟﻘﻮﻡ‪:‬‬
‫ﺩﻋﺎ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ ﺣﱴ ﳚﺘﻤﻊ ﺇﱃ ﺍﻟﻸﻣﲑ‪ :‬ﺳﺎﻗﺔ‪ .‬ﻭﰲ ﺍﻻﺻﻄﻼﺡ‪ :‬ﻫﻲ ﺗﺒﻠﻴﻎ‬
‫ﺍﻹﺳﻼﻡ ﻟﻠﻨﺎﺱ‪ ،‬ﻭﺗﻌﻠﻴﻤﻪ ﺇﻳﺎﻫﻢ‪ ،‬ﻭﺗﻄﺒﻴﻘﻪ ﰲ ﻭﺍﻗﻊ ﺍﳊﻴﺎﺓ‪ .‬ﻭﻗﻴﻞ ﻫﻲ ﺍﻟﺒﻴﺎﻥ‬
‫ﻭﺍﻟﺘﺒﻠﻴﻎ ﳍﺬﺍ ﺍﻟﺪﻳﻦ ﺃﺻﻮﻻ‪ ،‬ﻭ ﺃﺭﻛﺎﻧﺎ‪ ،‬ﻭ ﺗﻜﺎﻟﻴﻒ‪ ،‬ﻭ ﺍﳊﺚ ﻋﻠﻴﻪ‪ ،‬ﻭ ﺍﻟﺘﺮﻏﻴﺐ‬
‫ﻓﻴﻪ‪.١‬‬

‫‪١‬‬

‫ﺧﺎﻟﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﻘﺮﻳﺸﻲ‪ ،‬ﻓﻘﻪ ﺍﻟﺪﻋﻮﺓ ﰲ ﺻﺤﻴﺢ ﺍﻹﻣﺎﻡ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻁ‪) ١‬ﲨﻴﻊ ﺍﳊﻘﻮﻕ‬

‫ﳏﻔﻮﻇﺔ‪ ،(١٩٩٨ ،‬ﺹ ‪٤‬‬
‫‪١٠‬‬

‫‪١١‬‬

‫ﻭﺍﻟﺘﻌﺮﻳﻒ ﺍﻵﺧﺮ ﺍﻟﺪﻋﻮﺓ ﻫﻲ ﺻﺮﻑ ﺃﻧﻈﺎﺭ ﺍﻟﻨﺎﺱ ﻭﻋﻘﻮﳍﻢ ﺇﱃ ﻋﻘﻴﺪﺓ‬
‫ﺗﻔﻴﺪﻫﻢ‪ ،‬ﺃﻭ ﻣﺼﻠﺤﺔ ﺗﻨﻔﻌﻬﻢ‪ ،‬ﻭﻫﻲ ﺃﻳﻀﺎ ﻧﺪﺑﺔ ﻻﻧﻘﺎﺫ ﺍﻟﻨﺎﺱ ﻣﻦ ﺿﻼﻟﺔ ﻛﺎﺩﻭﺍ‬
‫ﻳﻌﻘﻮﻥ ﻓﻴﻬﺎ‪ ،‬ﺃﻭ ﻣﻦ ﻣﺼﻴﺒﺔ ﻛﺎﺩﺕ ﲢﺪﻕ ‪‬ﻢ‪.‬‬

‫‪٢‬‬

‫ﻭﻗﺎﻝ ﺷﻴﺦ ﺍﻟﺼﻮﺍﻑ‪ ،‬ﺍﻟﺪﻋﻮﺓ ﻫﻲ ﺭﺳﺎﻟﺔ ﺍﻟﺴﻤﺎﺀ ﺇﱃ ﺍﻷﺭﺽ‪ ،‬ﻭﻫﻲ‬
‫ﻫﺪﻳﺔ ﺍﳋﺎﻟﻖ ﺇﱃ ﺍﳌﺨﻠﻮﻕ‪ ،‬ﻭﻫﻲ ﺩﻳﻦ ﺍﷲ ﺍﻟﻘﻮﱘ ﻭﻃﺮﻳﻘﻪ ﺍﳌﺴﺘﻘﻴﻢ‪ ،‬ﻭﻗﺪ ﺍﺧﺘﺎﺭﻫﺎ‬
‫ﺍﷲ ﻭﺟﻌﻠﻬﺎ ﺍﻟﻄﺮﻳﻖ ﺍﳌﻮﺻﻞ ﺇﻟﻴﻪ ﺳﺒﺤﺎﻧﻪ‪﴿ ،‬ﺇﻥ ﺍﻟﺪﻳﻦ ﻋﻨﺪ ﺍﷲ ﺍﻹﺳﻼﻡ﴾ )ﺁﻝ‬
‫ﻋﻤﺮﺍﻥ‪ ،(١٩ :‬ﰒ ﺍﺧﺘﺎﺭﻫﺎ ﻟﻌﺒﺎﺩﻩ ﻭﻓﺮﺿﻬﺎ ﻋﻠﻴﻬﻢ ﻭﱂ ﻳﺮﺽ ﺑﻐﲑﻫﺎ ﺑﺪﻳﻼ ﻋﻨﻬﺎ‪،‬‬
‫﴿ﻭﻣﻦ ﻳﺒﺘﻎ ﻏﲑ ﺍﻹﺳﻼﻡ ﺩﻳﻨﺎ ﻓﻠﻦ ﻳﻘﺒﻞ ﻣﻨﻪ ﻭﻫﻮ ﰲ ﺍﻵﺧﺮﺓ ﻣﻦ ﺍﳋﺎﺳﺮﻳﻦ ﴾‬
‫)ﺁﻝ ﻋﻤﺮﺍﻥ‪.(١٨٥ :‬‬

‫‪٣‬‬

‫‪٢‬ﺁﺩﻡ ﻋﺒﺪ ﺍﷲ ﺍﻷﻟﻮﺭﻯ‪ ،‬ﺗﺎﺭﻳﺦ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﷲ ﺑﲔ ﺍﻷﻣﺲ ﻭﺍﻟﻴﻮﻡ‪) ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﻣﻜﺘﺒﺔ ﻭﻫﺒﺔ ‪،(١٣٩٩‬‬
‫ﺹ ‪١٧‬‬
‫‪٣‬ﳏﻤﺪ ﺑﻦ ﻧﺎﺻﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‪ ،‬ﺻﻔﺎﺕ ﺍﻟﺪﺍﻋﻴﺔ‪ ،‬ﻁ‪) ١‬ﺩﺍﺭ ﺇﺷﺒﻴﻠﻴﺎ ﻟﻠﻨﺸﺮ ﻭ ﺍﻟﺘﻮﺯﻳﻊ‪١٩٩٩ ،‬ﻡ(‪ ،‬ﺹ‬
‫‪١٦‬‬

‫‪١٢‬‬

‫ﻭﻻ ﺗﻘﺘﺼﺮ ﺣﺎﺟﺔ ﻏﲑ ﺍﳌﺴﻠﻤﲔ ﺇﱃ ﺍﻟﺪﻋﻮﺓ ﻓﺤﺴﺐ‪ ،‬ﺑﻞ ﺇﻥ ﺍﳌﺴﻠﻤﲔ‬
‫ﺃﻧﻔﺴﻬﻢ ﲝﺎﺟﺔ ﻣﺎﺳﺔ ﺃﻳﻀﺎ ﺇﱃ ﺍﻟﺪﻋﻮﺓ‪ ،‬ﻟﻴﺠﺘﺬﺏ ﻏﲑ ﺍﳌﺴﻠﻢ ﻟﻠﺪﺧﻮﻝ ﰲ‬
‫ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻟﻴﺘﺮﻗﻰ ﺍﳌﺴﻠﻢ ﰲ ﺩﺭﺟﺎﺕ ﺍﻹﺳﻼﻡ‪.‬‬

‫‪٤‬‬

‫ﻭﻣﻦ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﱴ ﺗﺮﺍﺩﻑ ﺍﻟﺪﻋﻮﺓ ﺑﻔﺮﻭﻕ ﻳﺴﲑﺓ ﻣﺎ ﻳﺄﺗﻰ‪:‬‬
‫‪(١‬‬

‫ﺍﻟﻮﻋﻆ‪ :‬ﻭﻫﻮ ﺍﻟﻨﺼﺢ ﺑﺎﳋﲑ ﻋﻠﻰ ﻭﺟﻪ ﻳﺮﻕ ﻟﻪ ﻗﻠﺐ ﺍﻟﺴﺎﻣﻊ‪ ،‬ﻭﰱ‬
‫ﺃﺳﻠﻮﺏ ﳛﻤﻠﻪ ﻋﻠﻰ ﻗﺒﻮﻝ ﺍﳊﻖ ﻭﺍﻟﻌﻤﻞ ﺑﻪ‪.‬‬

‫‪(٢‬‬

‫ﺍﻹﺭﺷﺎﺩ‪ :‬ﻫﻮ ﻫﺪﺍﻳﺔ ﺍﻟﻨﺎﺱ ﺇﻻ ﺍﻟﻄﺮﻳﻖ ﺍﳌﺴﺘﻘﻴﻢ ﻭﺍﳊﺚ ﻋﻠﻰ‬
‫ﺍﳋﲑ‪.‬‬

‫‪٥‬‬

‫ﻭﻛﺎﻧﺖ ﺃﺩﺍﺓ ﺍﻟﺪﻋﻮﺓ ﻫﻰ ﺍﻟﻠﺴﺎﻥ ﺍﻟﻨﺎﻃﻖ ﲟﺤﺎﺳﻨﻬﺎ ﺗﺸﺮﺡ ﻟﻨﺎﺱ ﺃﺳﺮﺍﺭﻫﺎ‬
‫ﻭﺗﺒﲔ ﻣﺰﺍﻳﺎﻫﺎ ﻭﺗﻮﺿﺢ ﺧﻔﺎﻳﺎﻫﺎ ﻭﲢﺒﺐ ﺍﻟﻨﺎﺱ ﻓﻴﻬﺎ ﻭﺗﺪﳍﻢ ﻋﻠﻰ ﺍﳍﺪﻯ ﻭﺍﳊﻖ‬
‫ﻭﺍﻟﺮﺷﺪ ﻭﺍﻟﺼﻼﺡ‪ ،‬ﻭﲡﺎﺩﻝ ﺧﺼﻮﻣﻬﺎ ﻭﺗﻔﻨﺪ ﺁﺭﺍﺀ ﺍﳋﺎﻟﻔﲔ ﳍﺎ‪.‬‬

‫‪٤‬ﳏﻤﺪ ﺑﻦ ﻧﺎﺻﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‪ ،‬ﺻﻔﺎﺕ ﺍﻟﺪﺍﻋﻴﺔ‪ ،‬ﺹ ‪١٧‬‬
‫‪٥‬ﺁﺩﻡ ﻋﺒﺪ ﺍﷲ ﺍﻷﻟﻮﺭﻯ‪ ،‬ﺗﺎﺭﻳﺦ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﷲ ﺑﲔ ﺍﻷﻣﺲ ﻭﺍﻟﻴﻮﻡ‪ .‬ﺹ ‪١٧‬‬

‫‪٦‬‬

‫‪١٣‬‬

‫ﻭﻛﺎﻥ ﺍﻟﻨﱮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﺪﻋﻮ ﻋﺸﲑﺗﻪ ﺍﻷﻗﺮﺑﲔ ﻛﻤﺎ ﺃﻣﺮﻩ ﺍﷲ‬
‫ﻟﻪ ﰒ ﻛﺎﻥ ﻳﺬﻫﺐ ﺇﱃ ﺃﺣﻴﺎﺀ ﺍﻟﻌﺮﺏ ﻳﻌﺮﺹ ﻋﻠﻴﻬﻢ ﺩﻋﻮﺗﻪ ﻭﻳﺸﺮﺡ ﰲ ﻛﻞ‬
‫ﻣﻮﻗﻒ ﻋﻘﻴﺪﺗﻪ ﻭﻛﺎﻥ ﻳﻠﻘﻰ ﺍﻟﻨﺎﺱ ﰲ ﺍﻷﺳﻮﺍﻕ ﺍﻟﻌﺎﻣﺔ ﻭﰲ ﻛﻞ ﻣﻮﺍﺳﻢ ﺍﳊﺞ‬
‫ﻭﳜﻄﺒﻬﻢ ﻭﻳﻘﻮﻝ ﳍﻢ‪" :‬ﻗﻮﻟﻮﺍ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﺗﻘﻠﺤﻮﺍ‪ "،‬ﰒ ﺍﻧﺘﻘﻞ ﺇﱃ ﻳﺜﺮﺏ ﻳﺪﻋﻮﺍ‬
‫ﺇﱃ ﺍﷲ ﻋﻠﻰ ﺑﺼﲑﺓ ﻭﻳﻘﻮﻡ ﰲ ﳎﺘﻤﻌﺎﺕ ﺟﺪﻳﺪﺓ ﻳﺸﺮﺡ ﳍﻢ ﺑﺒﻴﺎﻧﻪ‪ ،‬ﻭﻳﻔﻴﺾ‬
‫ﻋﻠﻴﻬﻢ ﻣﻦ ﻋﺬﻭﺑﺔ ﻟﻔﻈﻪ ﻭﲰﺎﺣﺔ ﻟﺴﺎﻧﻪ‪ .‬ﻭﻛﺎﻥ ﲡﻴﺌﻪ ﻭﻓﻮﺩ ﺍﻟﻌﺮﺏ ﻓﻴﺨﻄﺐ ﰲ‬
‫ﻛﻞ ﻭﻓﺪ ﻳﺪﻋﻮﻫﻢ ﺇﱃ ﺍﻟﺪﻳﻦ ﺃﻭ ﻳﺒﲔ ﳍﻢ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻭﺍﻷﺩﺍﺏ ﺍﻟﺪﻳﻨﻴﺔ‬
‫ﻛﻤﺎ ﺃﻣﺮﻩ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ﺑﻘﻮﻟﻪ‪" :‬ﻭﺃﻧﺰﻟﻨﺎ ﺇﻟﻴﻚ ﺍﻟﺬﻛﺮ ﻟﺘﺒﲔ ﻟﻠﻨﺎﺱ ﻣﺎ ﻧﺰﻝ‬
‫ﺇﻟﻴﻬﻢ‪ ٧".‬ﻭﻛﻤﺎ ﻳﻘﻮﻝ ﳍﻢ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ "ﺃﻻ ﺃﺧﱪﻛﻢ ﺑﺄﺣﺒﻜﻢ ﺇﱃ‬

‫‪٦‬ﻳﺴﺮﻯ ﺭﲪﻦ‪ ،‬ﺍﻟﺸﻌﺮ ﺍﻹﺳﻼﻣﻰ ﻭﺃﺛﺮﻩ ﰲ ﻧﺸﺮ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﻋﺼﺮ ﺻﺪﺭ ﺍﻹﺳﻼﻡ‪) ،‬ﺭﺳﺎﻟﺔ‬
‫ﻣﺎﺟﺴﺘﲑ‪ ،‬ﻏﲑ ﻣﻨﺸﻮﺭﺓ‪ ،‬ﻛﻠﻴﺔ ﺍﻵﺩﺏ ﻭﻋﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﺟﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺟﺎﻛﺮﺗﺎ‪ ،(١٩٨٩ ،‬ﺹ ‪١٦‬‬
‫‪ ٧‬ﺍﻟﻨﺤﻞ‪٤٤ :‬‬

‫‪١٤‬‬

‫ﻭﺍﻗﺮﺑﻜﻢ ﻣﲎ ﳎﻠﺴﺎ ﰒ ﺍﻟﻘﻴﺎﻣﺔ ﺃﺣﺎﺳﻨﻜﻢ ﺍﺧﻼﻗﺎ ﺍﳌﻮﻃﺄﻭﻥ ﺍﳊﻨﺎﻓﺎ ﺍﻟﺬﻳﻦ ﻳﺄﻟﻔﻮﻥ‬
‫ﻭﻳﺆﻟﻔﻮﻥ‪".‬‬

‫‪٨‬‬

‫‪ .٢‬ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﻭ ﺃﻫﺪﺍﻓﻬﺎ‬
‫ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﳐﺘﻠﻒ ﺃﺟﻨﺎﺳﻬﻢ ﻭ ﺃﻟﻮﺍ‪‬ﻢ ﻭ ﺃﺯﻣﺎ‪‬ﻢ‪ ،‬ﻭﻗﻮ‪‬ﻢ ﻭﺿﻌﻔﻬﻢ‬
‫ﲝﺎﺟﺔ ﻣﺎﺳ‪‬ﺔ ﺇﱃ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﲝﺎﺟﺔ ﺇﱃ ﺩﻳﻦ ﺍﷲ ﺍﻟﻘﻮﱘ ﺍﻟﺬﻱ ﻳﻨﻈﻢ‬
‫ﺣﻴﺎ‪‬ﻢ ﺳﻮﺍﺀ ﻣﺎ ﻳﺘﻌﻠﻖ ﻣﻨﻬﺎ ﺑﺎﳋﺎﻟﻖ‪ ،‬ﺃﻡ ﺑﺄﺣﺪ ﻣﻦ ﺍﳌﺨﻠﻮﻗﲔ‪.‬‬
‫ﻭﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﻫﻲ ﺩﻳﻦ ﺍﷲ ﺍﻟﺬﻱ ﺑﻌﺚ ﺑﻪ ﺍﻷﻧﺒﻴﺎﺀ ﲨﻴﻌﺎ ﲡﺪﺩ ﻋﻠﻰ‬
‫ﻳﺪ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺧﺎﰎ ﺍﻟﻨﺒﻴﲔ ﻛﺎﻣﻼ ﻭﺍﻓﻴﺎ ﻟﺼﻼﺡ ﺍﻟﺪﻳﻦ‬
‫ﻭﺍﻵﺧﺮﺓ‬

‫‪٩‬‬

‫ﺇﻥ ﺍﻹﺳﻼﻡ ﻳﻨﺸﺮ ﻟﻮﺍﺀ ﺍﳌﺪﻧﻴﺔ‪ ،‬ﺍﻟﱴ ﺗﻌﻠﻢ ﺍﻹﻧﺴﺎﻥ ﻣﺎ ﱂ ﻳﻌﻠﻢ‪ ،‬ﻓﻤﻨﺎﻓﻊ‬
‫ﺍﻟﺪﻳﻦ ﺍﻹﺳﻼﻣﻰ ﻻﺭﻳﺐ ﻓﻴﻬﺎ‪ ،‬ﻭ ﻓﻮﺍﺋﺪﻩ ﻣﻦ ﺃﻋﻈﻢ ﺃﺭﻛﺎﻥ ﺍﳌﺪﻧﻴﺔ ﻭﻣﺒﺎﻧﻴﻬﺎ‪.‬‬
‫‪٨‬‬

‫ﻳﺴﺮﻯ ﺭﲪﻦ‪ ،‬ﺍﻟﺸﻌﺮ ﺍﻹﺳﻼﻣﻰ ﻭﺃﺛﺮﻩ ﰲ ﻧﺸﺮ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﻋﺼﺮ ﺻﺪﺭ ﺍﻹﺳﻼﻡ‪ ،‬ﺹ‬

‫‪١٦‬‬
‫‪ ٩‬ﳏﻤﺪ ﺍﻟﺮﺍﻭﻱ‪ ،‬ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺩﻋﻮﺓ ﻋﺎﳌﻴﺔ‪) ،‬ﺑﲑﻭﺕ‪ :‬ﺩﺍﺭ ﺍﻟﻌﺮﺑﻴﺔ(‪ ،‬ﺹ ‪٢٩‬‬

‫‪١٥‬‬

‫ﻛﺎﻧﺖ ﺍﻟﺪﻋﻮﺓ ﻟﺴﺎﻥ ﺍﻹﺳﻼﻡ ﺍﳌﺘﺤﺪﺙ ﻋﻨﻪ‪ ،‬ﻭﺍﳌﺒﻠﻎ ﻟﻪ ﺑﲔ ﺍﻟﻨﺎﺱ‪ ،‬ﻭ‬
‫ﺍﻹﺳﻼﻡ ﻫﻮ ﺍﻟﺪﻳﻦ ﺍﻟﺸﺎﻣﻞ ﻟﻠﻤﺒﺎﺩﺉ ﻭﺍﻟﻘﻮﺍﻋﺪ ﺍﻹﳝﺎﻧﻴﺔ ﻭﺍﻟﻌﺒﻮﺩﻳﺔ ﻭﺍﳋﻠﻘﻴﺔ‬
‫ﻭﺍﻷﻧﻈﻤﺔ ﺍﻹﺟﺘﻤﺎﻋﻴﺔ ﻭﻏﲑﻫﺎ‪.‬‬

‫‪١٠‬‬

‫ﻭﺍﻟﺪﻋﻮﺓ ﺍﺳﻢ ﺟﺎﻣﻊ ﻟﺮﺳﺎﻟﺔ ﺍﻹﺳﻼﻡ ﻭﺗﻌﺎﻟﻴﻤﻪ ﻣﻦ ﻋﻘﻴﺪﺓ ﻭﻋﺒﺎﺩﺍﺕ‬
‫ﻭﻣﻌﺎﻣﻼﺕ ﻭﺷﺮﺍﺋﻊ ﻭﺃﺣﻜﺎﻡ؛ ﻭﻫﻰ ﺃﻳﻀﺎ ﺍﺳﻢ ﺟﺎﻣﻊ ﻟﺴﺎﺋﺮ ﻭﺳﺎﺋﻞ ﲪﻞ ﺍﻟﻨﺎﺱ‬
‫ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﻭﺳﺎﺋﺮ ﺃﺳﺎﻟﻴﺐ ﺍﻟﺘﺒﻠﻴﻎ ﻋﻦ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻋﻠﻰ ﺍﺧﺘﻼﻑ‬
‫ﻣﺮﺍﺣﻠﻬﺎ‪ .‬ﻓﺒﺬﻟﻚ ﺗﻜﻮﻥ ﻛﻠﻤﺔ ﺍﻟﺪﻋﻮﺓ ﻟﻠﻮﺳﻴﻠﺔ ﻭﺍﻟﻐﺎﻳﺔ ﻣﻌﺎ‪.‬‬

‫‪١١‬‬

‫ﻭﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺗﺮﺗﻜﺰ ﰱ ﻣﻌﻄﻴﺎ‪‬ﺎ ﻭ ﺃﻫﺪﺍﻓﻬﺎ ﻋﻠﻰ ﺃﺳﺎﺱ ﺍﻻﺳﺘﻤﺪﺍﺩ‬
‫ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻜﺮﱘ ﻭ ﺍﻟﺴﻨﺔ ﺍﳌﻄﻬﺮﺓ ﻋﻠﻰ ﺃ‪‬ﻤﺎ ﻣﺼﺪﺭ ﺍﻟﺘﺸﺮﻳﻊ ﻭ ﻣﻨﺒﻊ ﺍﻻﻣﺘﺜﺎﻝ‪،‬‬
‫ﻭ ﻋﻠﻰ ﺃﺳﺎﺱ ﺻﻴﺎﻏﺔ ﺍﻹﻧﺴﺎﻥ ﻭﺻﻴﺎﻧﺘﻪ ﺑﺎﻹﺳﻼﻡ ﻭﺍﻹﳝﺎﻥ ﻭﺍﻹﺣﺴﺎﻥ‪.١٢‬‬

‫‪ ١٠‬ﺃﺑﻮ ﺍ‪‬ﺪ ﺍﻟﺴﻴﺪ ﻧﻮﻓﻞ‪ ،‬ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﷲ‪ ،‬ﺹ ‪١٨‬‬
‫‪ ١١‬ﺁﺩﻡ ﻋﺒﺪ ﺍﷲ ﺍﻷﻟﻮﺭﻯ‪ ،‬ﺗﺎﺭﻳﺦ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﷲ‪ ،‬ﺹ ‪١٩‬‬
‫‪١٢‬ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﺴﻤﺎﺭﻱ‪ ،‬ﺍﻹﺑﺪﺍﺀ ﻗﻲ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻁ‪) ١‬ﺍﻟﺮﻳﺎﺽ‪ :‬ﻋﻨﻮﺍﻥ ﺍﳌﺆﻟﻒ‪،‬‬
‫‪ ،(٢٠٠٣‬ﺹ ‪٣٧‬‬

‫‪١٦‬‬

‫ﻭﺃﻣﺎ ﻭﺿﻮﺡ ﺍﳍﺪﻑ ﻓﻘﺪ ﺍﺳﺘﻨﻔﺎﺽ ﺍﻟﻨﺺ ﺍﳌﻌﺼﻮﻡ ﺃﻯ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬
‫ﻭﺍﻷﺛﺮ ﺍﻟﻨﺒﻮﻯ ﺍﻟﺸﺮﻳﻒ ﰲ ﲢﺪﻳﺪ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬
‫ﻭﻟﻘﺪ ﻛﺎﻥ ﲢﺪﻳﺪ ﺍﳍﺪﻑ ﺑﺎﺭﺯ ﺍﳌﻌﺎﱂ ‪ ،‬ﻓﺼﻴﺢ ﺍﳌﻨﻄﻖ ﻗﻮﻯ ﺍﻷﺳﻠﻮﺏ‪.‬‬
‫ﻭﻛﺎﻥ ﻣﻊ ﺫﻟﻚ ﺟﺪﻳﺎ ﻻ ﻫﺰﻝ ﻓﻴﻪ‪ ،‬ﻭﻛﺎﻧﺖ ﺟﺪﻳﺘﻪ ﺻﺮﳛﺔ ﻳﻌﺰﺏ ﻣﻌﻬﺎ ﻛﻞ‬
‫ﻟﻮﻥ ﻣﻦ ﺍﻟﺘﺠﺎﻫﻞ ﺃﻭ ﺍﻟﺘﻨﺎﺳﻰ ﺃﻭ ﺍﻟﺘﻌﺎﻣﻰ ﺃﻭ ﺍﻟﺘﻐﺎﻓﻞ ﺇﱃ ﻫﻮﻯ ﺍﻟﻨﻔﺲ ﻭﻭﺳﻮﺳﺔ‬
‫ﺍﳋﻨﺎﺱ ﺍﻟﺬﻱ ﻳﻮﺳﻮﺱ ﰲ ﺻﺪﻭﺭ ﺍﻟﻨﺎﺱ‪ ،‬ﻣﻦ ﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺱ‪.‬‬

‫‪١٣‬‬

‫ﻭﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺩﻋﻮﺓ ﻫﺎﺩﻓﺔ ﻣﺜﻤﺮﺓ؛ ﻷ‪‬ﺎ ﺗﺴﻌﻰ ﺇﱃ ﲢﺼﻴﻞ ﺍﳋﲑ‬
‫ﻟﻠﻤﺠﻤﻮﻉ ﺍﻟﺒﺸﺮﻱ‪ ،‬ﺑﻞ ﻟﻠﻜﺎﺋﻨﺎﺕ ﺍﳊﻴﺔ ﻛﻠﻬﺎ ﺑﺎﻟﻌﺪﻝ ﻭ ﺍﻹﺣﺴﺎﻥ‪ ،‬ﻓﺎﳌﻘﺼﻮﺩ‬
‫ﺑﺎﻟﻌﺪﻝ ﻫﻨﺎ ﺍﻟﺘﻮﺍﺯﻥ ﰲ ﺍﻟﻌﻼﻗﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺑﲔ ﺍﻹﻧﺴﺎﻥ ﻭﺭﺑﻪ‪ ،‬ﻭﺑﻴﻨﻪ ﻭﺃﺧﻴﻪ‬
‫ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﺑﻴﻨﻪ ﻭ ﺑﲔ ﺍﻟﻜﻮﻥ‪ ،‬ﻓﻌﻼﻗﺎﺗﻪ ﻣﻊ ﺭﺑﻪ ﻋﻼﻗﺔ ﺗﻮﺣﻴﺪ ﻭﻋﺒﺎﺩﺓ‪ ،‬ﻭﻋﻼﻗﺘﻪ‬
‫ﻣﻊ ﺃﺧﻴﻪ ﺍﳌﺴﻠﻢ ﻋﻼﻗﺔ ﻣﻮﺩﺓ ﻭﺗﺮﺍﺣﻢ‪ ،‬ﻭﻋﻼﻗﺘﻪ ﺑﺎﻟﻜﻮﻥ ﻋﻼﻗﺔ ﺇﺣﺴﺎﻥ‪.‬‬

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‫‪١٣‬ﳏﻤﺪ ﺍﻷﲪﺪﻯ ﺃﺑﻮ ﺍﻟﻨﻮﺭ‪ ،‬ﺍﻟﺘﺨﻄﻴﻂ ﻟﻠﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺃﳘﻴﺘﻪ‪) ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﻣﻜﺘﺒﺔ ﻭﻫﺒﺔ‪،(١٤١٢ ،‬‬
‫ﺹ ‪٦٨‬‬
‫‪١٤‬ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﺴﻤﺎﺭﻱ‪ ،‬ﺍﻹﺑﺪﺍﺀ ﻗﻲ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺹ ‪٤٥‬‬

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‫ﻭﻫﺪﻑ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﺒﺸﺎﺭﺓ ﻟﻠﻤﻬﺘﺪﻳﻦ‪ ،‬ﻭ ﺍﻹﻧﺬﺍﺭ ﻟﻠﻤﻌﺎﻧﺪﻳﻦ‬
‫ﻭﺍﻟﻀﺎﻟﲔ‪ ،‬ﻭﻫﻮ ﻫﺪﻑ ﻳﻌﲏ ﺑﻨﺎﺀ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻫﺬﺍ ﺍﻟﺒﻨﺎﺀ ﻻﻳﺴﺘﺨﺪﻡ ﻓﻴﻪ ﺍﳊﺪﻳﺪ‬
‫ﻭﺍﻹﲰﻨﺖ ﻭﺇﳕﺎ ﺗﺘﻜﻮﻥ ﻣﻮﺍﺩﻩ ﻣﻦ ﺍﻟﺘﺮﺑﻴﺔ ﺍﳊﻘﺔ ﺍﳌﺘﻮﺍﺯﻧﺔ‪ ،‬ﻭﺍﻟﺘﺰﻛﻴﺔ ﺍﻟﺼﺤﻴﺤﺔ‪،‬‬
‫ﻭﺍﳍﺪﺍﻳﺔ ﻋﻠﻰ ﺑﺼﲑﺓ ﻭﻳﻨﺘﻬﻲ ﺗﺸﻴﻴﺪﻩ ﺑﻘﻨﺎﻋﺔ ﺗﺎﻣﺔ ﺑﺎﻟﻌﺒﻮﺩﻳﺔ ﷲ ﻭﺣﺪﻩ ﻭﺑﻐﺮﺱ‬
‫ﻣﺎﻋﲎ ﺍﻹﳝﺎﻥ ﺍﻟﺼﺎﻓﻴﺔ ﰲ ﺍﻟﻨﻔﻮﺱ‪ ،‬ﻭﺑﺘﺤﻘﻴﻖ ﲤﺎﻡ ﺍﻟﺘﺴﻠﻴﻢ ﷲ ﺑﺎﻟﻐﻴﺒﻴﺔ ﺍﻟﱵ ﳜﺘﺺ‬
‫‪‬ﺎ ﻋﻠﻤﻪ‪ ،‬ﻭﻳﺜﻤﺮ ﻫﺬﺍ ﻛﻠﻪ ﺍﻟﺘﻀﺤﻴﺔ ﻭﺍﻟﻔﺪﺍﺀ ﺩﻓﺎﻋﺎ ﻋﻦ ﻫﺬﻩ ﺍﻟﻌﺒﻮﺩﻳﺔ‪ ،‬ﻭﺍﻟﺘﺤﺼﻦ‬
‫ﺑﺎﻟﻄﺎﻋﺎﺕ ﻟﻠﻤﻌﺎﻓﺎﺓ ﻣﻦ ﺍﻵﰒ‪.‬‬

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‫ﻭﺗﻼ ﻋﻠﻴﻬﻢ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺗﻼﻭﺓ ﻣﺮﺗﻠﺔ ﻭﺣﺪﺩ ﳍﻢ ﺃﻫﺪﺍﻑ ﺍﻟﺪﻋﻮﺓ‪:‬‬
‫﴿ﻗﻞ ﺇﱏ ‪‬ﻴﺖ ﺃﻥ ﺃﻋﺒﺪ ﺍﻟﺬﻳﻦ ﺗﺪﻋﻮﻥ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﻗﻞ ﻻ ﺃﺗﺒﻊ ﺃﻫﻮﺍﺋﻜﻢ ﻗﺪ‬
‫ﺿﻠﻠﺖ ﺍﺫﻥ ﻭﻣﺎ ﺃﻧﺎ ﻣﻦ ﺍﳌﻬﺘﺪﻳﻦ﴾ )ﺍﻷﻧﻌﺎﻡ‪.(٥٦ :‬‬
‫ﻭﻋﺮﺽ ﺍﻟﻘﺮﺁﻥ ﰱ ﻛﺜﲑ ﻣﻦ ﺳﻮﺭﺓ ﺃﻫﺪﺍﻑ ﺍﻟﺪﻋﻮﺓ ﺍﳉﺪﻳﺪﺓ ﻭﺃﺭﻛﺎ‪‬ﺎ‬
‫ﻭﺣﻘﺎﺋﻘﻬﺎ ﺍﻷﺳﺎﺳﻴﺔ‪ .‬ﻭﻣﻦ ﻫﺬﻩ ﺍﳊﻘﺎﺋﻖ ﺍﻹﳝﺎﻥ ﺑﺎﷲ ﻭﺣﺪﻩ ﻭﺑﺎﳊﻴﺎﺓ ﺍﻵﺧﺮﺓ‬
‫ﻭﺑﺎﻟﻮﺣﻰ ﻭﺍﻟﺮﺳﺎﻟﺔ‪ .‬ﻛﻤﺎ ﺃﺭﺳﻰ ﺍﻟﻘﺮﺁﻥ ﻗﻮﺍﻋﺪ ﺍﻟﺪﻋﻮﺓ ﻭﻣﺒﺎﺩﺋﻬﺎ ﻭﻋﲔ ﻭﺳﺎﺋﻠﻬﺎ‬
‫‪١٥‬ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﺴﻤﺎﺭﻱ‪ ،‬ﺍﻹﺑﺪﺍﺀ ﻗﻲ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺹ ‪٤٧‬‬

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‫ﻭﻃﺮﺍﺋﻘﻬﺎ ﻭﺭﺳﻢ ﻣﻨﻬﺞ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻜﺮﱘ ﻭﻟﻠﺠﻌﺎﺓ ﻣﻦ ﺑﻌﺪﻩ‪ .‬ﻭﺩﺳﺘﻮﺭ ﺍﻟﺪﻋﻮﺓ‬
‫ﺍﻟﺬﻱ ﺷﺮﻋﻪ ﺍﷲ ﰲ ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ‪:‬‬
‫ﺃﻭﻻ‪ -‬ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺳﺒﻴﻞ ﺍﷲ‪ ،‬ﺍﳌﻘﺼﻮﺩ ﻣﻨﻬﺎ ﻟﻴﺲ ﻟﻠﺪﺍﻋﻰ ﻣﻦ ﺩﻋﻮﺗﻪ ﺇﻻ ﺃﻧﻪ‬
‫ﻳﺆﺩﻯ ﻭﺍﺟﺒﻪ ﷲ ﺗﻌﺎﱃ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ -‬ﺍﻟﺪﻋﻮﺓ ﺑﺎﳊﻜﻤﺔ ﻫﻰ ﺍﻟﻨﻈﺮ ﰲ ﺃﺣﻮﺍﻝ ﺍﳌﺨﺎﻃﺒﲔ ﻭﻇﺮﻭﻓﻬﻢ‪ ،‬ﻭﺍﻟﻘﺪﺭ‬
‫ﺍﻟﺬﻱ ﻳﺒﻴﻨﻪ ﳍﻢ ﺍﻟﺪﺍﻋ�