العُنْفُ واللِّينُ فِي الجِهَادِ وَنَشْرِ الدِّينِ بَينَ المُفَسِّرِينَ وَهَدْيِ خَاتَمِ المُرْسَلِينَ Violence and softness between jihad and spreading the religion In the light of the guidance of the Seal of Messengers | ||||
| مجلة کلية الدراسات الإسلامية والعربية للبنات بدمنهور | ||||
| Volume 8, Issue 1, September 2023, Page 179-264 PDF (2.97 MB) | ||||
| Document Type: المقالة الأصلية | ||||
| DOI: 10.21608/jcia.2023.326313 | ||||
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| Author | ||||
| رَحْمَة أَحمَد عَبدُهُ آل أَحمَد | ||||
| بكُليَّةِ العُلُومِ والآدَابِ بمَحَايلِ عَسِير جامِعَةُ الملِكِ خَالدٍ المملَكَةُ العَربيَّةُ السُّعُودِيَّةُ | ||||
| Abstract | ||||
| لَمَّا كَانَ تَوقيرُ النّبيّr وبيانِ حَقيقَةِ هَدْيِ خَاتَمِ المُرْسَلِينَ مَعَ المُؤيّدينَ والمُخَالِفينَ وَاجبًا وفَرضًا، رأيتُ أنْ أَكتُبَ بَحْثًا مُعَاصِرًا يَردُّ علَى فِريَةِ اتّصَافِهِ بالعُنْفِ، ومُواجَهَةِ هَذِهِ القَضِيَّةِ بالبَحثِ العِلميّ، والدَّرسِ المَوضُوعيّ الرّصينِ، وبِخَاصَّةٍ ما أُثِيرَ حَولَ ثَلَاثِ شُبُهاتٍ، انبثَقَتْ منْ هذهِ القَضِيَّةِ؛ كالتزَامِهِ العُنْفَ فِي الجِهَادِ والغزوِ والفُتُوحَاتِ الإِسلَامِيَّةِ، والدّعوةِ إلَى دِينِ اللهِ الوَاحِدِ الأحدِ، وَاستِخدامُ السّيفِ والعُنفِ في كُلِّ ذَلكَ، أَومعَ المُخَالفينَ والخُصُومِ السّياسيّينَ، وكذا في مُعاملَتِهِ الآخرِينَ مِنَ المُعَاهِدينَ. وقَدِ التَزمتُ بالمَنهَجِ الوَصفيّ التَّحلِيليّ، ومَا يتَّصِلُ بِهِ من حِجَاجٍ بالعَقلِ والنَّقلِ، والنَّقْدِ والتَّمحِيصِ؛ فلَيسَ كُلُّ مَا يُكتبُ حَقِيقَةً، ولا مايُذَاعُ ثِقَةً أَوضَحْنَا بنِقَاشٍ عِلْمِيٍّ مَنطِقيّ مَوضُوعِيٍّ هَادِئٍ، يقُومُ عَلَى النّقْلِ والعَقلِ؛ هدْيَهُ الذي تحدُّ معالمَهُ أيقوناتٌ قيميّةٌ أصيلةٌ مُحَدَّدَةٌ؛ هيَ:التَّسَامُحُ، والرَّحْمَةُ، واللّينُ، والحِلمُ، والصَّبرُ عَلَى الأَذَى، وكَظْمُ الغَيظِ، والعَفوُ عِندَ المَقدِرَةِ، وَما يتّصلُ يهذهِ الصِّفَاتِ العُليَا مِنَ الشَّمَائِلِ المُحَمَّدِيَّةِ، المُنافيَةِ للعُنْفِ؛ حتَّى زّكاهَا ربُّهُ بأنّهُ عَلَى خُلقٍ عَظِيمٍ. وأوضَحتُ أنّ التّسامُحَ لايَعنِي أنْ يَتَسَاهُلَ مَعَ المُخَرِّبينَ، أَوِالمُفسِدِينَ المُنتهِكِينَ حُرُمَاتِ الدّينَ؛ لِحِمَايَةِ للمُجْتَمَعِ كُلّهِ: مُسْلِمِينَ، وغَيرَ مُسْلِمِينَ؛ لِذَا صنّفْتُ العُنفَ صنفينِ: غيرِ مشروعٍ، وَمَشْرُوعٍ، يَدخلُ فيهِ إِقامةُ الحُدودِ، والتّعذيرُ، وَردُّ المُعْتَدينِ، وجِهَادُ الدّفعِ، بلْ جهادُ الطّلبِ الذي أقرّتهُ كلُّ الشّرائعِ قبلِ الإسلامِ، والفَلسَفاتُ والقوانينُ الوَضعيّةُ، التي اِعتَزَّتْ بِها الحقوقُ الإنسانيّةُ، في أزهى عُصُورِ الحُرّيّةِ والدّيمقراطيَّةِ التي ظلَّ الإسلَامُ الأقربَ إليها في صورَتِها المثاليّةِ تَنظِيرًا وتَطبيقًا في العهدِ النّبويّ خاصَّةً. ومنْ ثمَّ؛ أَثْبتُّ بالأَدِلَّةِ العَقليَّةِ والنَّقليَّةِ، وأحكَامِ الآخَرِينَ المَوضُوعيَّةِ، أنّهُ لا أَسَاسَ مِنْ أنَّ الإسلَامَ اِنْتَشَرَ بحدِّ السَّيفِ، أَو أكرهَ أحدًا عَلَى الدُّخولِ فِي الدّينِ إلى غَير ذَلِكَ مِنَ الشُّبهَاتِ البَاطِلَةِ التي رَوَّجَ لَهَا المُسْتَشرِقُونَ المُتَعَصِّبِونَ، وَقدْ نَاقشْتُ دعواهُم وفنَّدْنا أَقوالَهُم ومَزاعِمَهُم بالدَّلِيلِ والحِجَاجِ المُستقيمِ. Since reverence for the Prophet, may God bless him and grant him peace, and explaining the truth of the guidance of the Seal of Messengers, with supporters and opponents, is a duty and obligation, I decided to write a contemporary study that responds to the falsehood that he is described as violent, and... This issue has been covered by scientific research and sober objective study, especially what was raised about three suspicions that emerged from this issue. Such as his commitment to violence in jihad, invasions, and Islamic conquests, calling for the one and only religion of God, and using the sword and violence in all of that, to incite dissenters and political opponents, as well as in his treatment of others. From the covenants. I adhered to the descriptive and analytical method, and the arguments related to it through reason, transmission, criticism, and examination. Not everything that is written is the truth, nor is everything that is broadcast. We will clarify it with confidence through a calm, logical, objective scientific discussion, based on transmission and reason. His guidance, whose features are defined by specific authentic value icons; They are: tolerance, mercy, gentleness, forbearance, patience in the face of harm, suppression of anger, and forgiveness when one is able, and what is related to these higher qualities of the qualities of Muhammad, which are incompatible with violence. Until his Lord purified it by saying that he was of great character. I clarified that tolerance does not mean being lenient with saboteurs or corruptors who violate the sanctities of religion. To protect the entire community: Muslims and non-Muslims. That is why I classified violence into two categories: illegal and legitimate, which includes enforcing punishments, giving excuses, repulsing aggressors, and jihad to repel, and even jihad to seek, which was approved by all pre-Islamic laws, philosophies and man-made laws, which were cherished. Human rights were lost, in the most prosperous eras of freedom and democracy that existed. Islam is closest to it in its ideal form in terms of theory and application in the era of the Prophet in particular. and then; I prove, with rational and narrational evidence, and the objective judgments of others, that there is no basis for Islam being spread by the sword, or for forcing anyone to enter the religion, based on other false suspicions. Which was promoted by fanatical orientalists, and I discussed their claim and refuted their statements and claims with evidence and sound arguments. | ||||
| Keywords | ||||
| العُنْفُ، الهَدْيُ، التَّسَامُحُ، السَّيفُ، الجِهَادُ Violence; Guidance; Tolerance; Sword; Jihad | ||||
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