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    Woman Libration

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    المستقبل أجمل
    - The document discusses the liberation of women in the thought of Sheikh Yousef Al-Qanai. It argues that men and women are equal in Islam. - Sheikh Yousef Al-Qanai worked to liberate women from negative traditions through a return to the true teachings of Islam, which establish the correct meanings of freedom for all. - Western notions of women's liberation may not be compatible with the history, philosophy and customs of the Eastern world. The discourse around women can lead to destabilizing the family and declaring inevitable conflict between men and women.

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    © All Rights Reserved
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    Woman Libration

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    المستقبل أجمل
    17 views41 pages
    - The document discusses the liberation of women in the thought of Sheikh Yousef Al-Qanai. It argues that men and women are equal in Islam. - Sheikh Yousef Al-Qanai worked to liberate women from negative traditions through a return to the true teachings of Islam, which establish the correct meanings of freedom for all. - Western notions of women's liberation may not be compatible with the history, philosophy and customs of the Eastern world. The discourse around women can lead to destabilizing the family and declaring inevitable conflict between men and women.

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    - The document discusses the liberation of women in the thought of Sheikh Yousef Al-Qanai. It argues that men and women are equal in Islam. - Sheikh Yousef Al-Qanai worked to liberate women from negative traditions through a return to the true teachings of Islam, which establish the correct meanings of freedom for all. - Western notions of women's liberation may not be compatible with the history, philosophy and customs of the Eastern world. The discourse around women can lead to destabilizing the family and declaring inevitable conflict between men and women.

    Copyright:

    © All Rights Reserved
    Download as PDF, TXT or read online from Scribd
    Download as pdf or txt
    17 views41 pages

    Woman Libration

    Uploaded by

    المستقبل أجمل
    - The document discusses the liberation of women in the thought of Sheikh Yousef Al-Qanai. It argues that men and women are equal in Islam. - Sheikh Yousef Al-Qanai worked to liberate women from negative traditions through a return to the true teachings of Islam, which establish the correct meanings of freedom for all. - Western notions of women's liberation may not be compatible with the history, philosophy and customs of the Eastern world. The discourse around women can lead to destabilizing the family and declaring inevitable conflict between men and women.

    Copyright:

    © All Rights Reserved
    Download as PDF, TXT or read online from Scribd
    Download as pdf or txt
    of 41

    ‫ﲢﺮﻳﺮ ﺍﳌﺮﺃﺓ ﰲ ﻓﻜﺮ ﺍﻟﻘﻨﺎﻋﻲ‬

    ‫ﺩ‪ .‬ﻟﻄﻴﻔﺔ ﺣﺴﲔ ﺍﻟﻜﻨﺪﺭﻱ‬


    ‫ﺃﺳﺘﺎﺫ ﻣﺸﺎﺭﻙ ﰲ ﻛﻠﻴﺔ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻷﺳﺎﺳﻴﺔ‬
    ‫ﻧﺸﺮﺕ ﺍﻟﺪﺭﺍﺳﺔ ﰲ‬
    ‫ﰲ ﻛﺘﺎﺏ ﺍﻟﻜﻮﻳﺖ ﺍﻟﺜﺎﻟﺚ‪ ،‬ﺍﻟﻜﻮﻳﺖ‪ :‬ﻭﺯﺍﺭﺓ ﺍﻹﻋﻼﻡ )‪ 2006‬ﻡ(‪.‬‬
    ‫ﺍﻟﻔﻬﺮﺱ‬

    ‫ﺍﳌﻘﺪﻣﺔ ‪3 ....................................................................................‬‬
    ‫ﻋﻘﺒﺎﺕ ﰲ ﻃﺮﻳﻖ ﺍﳌﺮﺃﺓ ﺍﳋﻠﻴﺠﻴﺔ ﻭﺍﻟﻌﺮﺑﻴﺔ ‪6 ....................................................‬‬
    ‫ﻧﺴﺎﺅﻫﺎ ﺫﻭﺍﺕ ﺩﻳﺎﻧﺔ ‪12......................................................................‬‬
    ‫ﺍﻷﻧﺜﻰ ﻭﺍﳌﺼﺎﻋﺐ ﺍﻟﻜﱪﻯ ‪14.................................................................‬‬
    ‫ﻧﻈﺮﺓ ﻧﻘﺪﻳﺔ ﺻﺎﺋﺒﺔ ‪18.........................................................................‬‬
    ‫ﺍﳌﺼﺎﺩﺭ ﺍﻷﺳﺎﺳﻴﺔ ﺍﳌﻮﺟﻬﺔ ﻟﻔﻜﺮ ﺍﻟﻘﻨﺎﻋﻲ ‪23....................................................‬‬
    ‫ﺍﻟﺸﻌﺮ ﳜﻠﺪ ﺟﻬﻮﺩ ﺍﻟﻘﻨﺎﻋﻲ ‪26................................................................‬‬
    ‫ﺍﻟﻔﻀﻞ ﻟﻠﻤﺒﺘﺪﻱ ﻭﺇﻥ ﺃﺣﺴﻦ ﺍﳌﻘﺘﺪﻱ ‪30.......................................................‬‬
    ‫ﺃﻫﻢ ﺍﳌﺮﺍﺟﻊ ﺍﻟﻌﺮﺑﻴﺔ ‪32.......................................................................‬‬
    ‫ﺃﻫﻢ ﺍﳌﺮﺍﺟﻊ ﺍﻷﺟﻨﺒﻴﺔ ‪40......................................................................‬‬

    ‫‪2‬‬
    ‫ﲢﺮﻳﺮ ﺍﳌﺮﺃﺓ ﰲ ﻓﻜﺮ ﺍﻟﻘﻨﺎﻋﻲ‬
    ‫ﺩ‪ .‬ﻟﻄﻴﻔﺔ ﺣﺴﲔ ﺍﻟﻜﻨﺪﺭﻱ‬

    ‫• ﺍﳌﺮﺃﺓ ﺷﻘﻴﻘﺔ ﺍﻟﺮﺟﻞ‪ ،‬ﻭﻫﻲ ﻣﻌﻪ ﻋﻠﻰ ﺣﺪ ﺳﻮﺍﺀ‪...‬‬


    ‫• ﺍﻟﻠﻬﻢ ﺍﺭﺯﻗﻨﺎ ﺍﳊﺮﻳﺔ ﺍﻟﺼﺤﻴﺤﺔ ‪...‬‬
    ‫ﺍﻟﺸﻴﺦ ﻳﻮﺳﻒ ﺍﻟﻘﻨﺎﻋﻲ‬
    ‫ﺻﻔﺤﺎﺕ ﻣﻦ ﺗﺎﺭﻳﺦ ﺍﻟﻜﻮﻳﺖ‬

    ‫ﺍﳌﻘﺪﻣﺔ‬
    ‫ﺍﻟﺘﺤﺮﺭ‪ 1‬ﻣﻦ ﻃﻮﻕ ﺍﻟﺘﻘﺎﻟﻴﺪ ﺍﻟﺴﻠﺒﻴﺔ ﹶﺃﺛﹾﻤ ‪‬ﻦ ﻣﺎ ﻳﻘﺪﺭﻩ ﺍﻹﻧﺴﺎ ﹸﻥ‪ ،‬ﻭﻟﻘﺪ ﻗﺪﻣﺖ ﺍﻟﻜﻮﻳﺖ ﻋﱪ ﺍﻣﺘـﺪﺍﺩ‬
    ‫ﺗﺎﺭﳜﻬﺎ ﺍﻟﻌﺮﻳﻖ ﺷﺨﺼﻴﺎﺕ ﻭﻃﻨﻴﺔ ﻓﺬﺓ ﺑﺮﺯﺕ ﰲ ﺍﻟﺬﻭﺩ ﻋﻦ ﺣﻴﺎﺽ ﺍﳊﺮﻳﺔ ‪ ,‬ﻭﱂ ﺗﺒﺨﻞ ﺑﺎﻟﺘﻀـﺤﻴﺔ ﻣـﻦ‬
    ‫ﺃﺟﻞ ﻣﺴﺘﻘﺒﻞ ﺃﻓﻀﻞ ﻷﺑﻨﺎﺀ ﻭﺑﻨﺎﺕ ﺍ‪‬ﺘﻤﻊ ﺍﻟﻜﻮﻳﱵ ﻛﻠﻪ‪ .‬ﺍﻟﺘﺤﺮﻳﺮ ﻻ ﻳﻌﲏ ﺍﻟﺘﻤﺮﺩ ﻋﻠﻰ ﺗﻌﺎﻟﻴﻢ ﺍﻟﺪﻳﻦ ﺑـﻞ‬
    ‫ﻫﻮ ﰲ ﺻﻤﻴﻤﻪ ﻋﻮﺩﺓ ﲪﻴﺪﺓ ﺇﱃ ﺭﺣﺎﺑﻪ ﻓﺎﻹﺳﻼﻡ ﺃﺭﺳﻰ ﻣﻌﺎﱐ ﺍﳊﺮﻳﺔ ﺍﻟﺼﺤﻴﺤﺔ ﻟﻠﺠﻤﻴﻊ‪.‬‬
    ‫ﻭﻣﻬﻤﺎ ﻳﻜﻦ ﻣﻦ ﺷﺄﻥ ﻭﺣﺴﻨﺎﺕ ﺣﺮﻛﺔ ﲢﺮﻳﺮ ﺍﳌﺮﺃﺓ ﺑﺼﻮﺭ‪‬ﺎ ﺍﻟﻐﺮﺑﻴﺔ ﻓﺈ‪‬ﺎ ﰲ ‪‬ﺎﻳﺔ ﺍﳌﻄـﺎﻑ ﻻ‬
    ‫ﺗﺘﻔﻖ ﰲ ﻓﻠﺴﻔﺘﻬﺎ ﻭﺗﺎﺭﳜﻬﺎ ﻭﺗﻄﻮﺭﻫﺎ ﻭﻣﻄﺎﻟﺒﻬﺎ ﻣﻊ ﺭﻭﺡ ﺍﻟﺸﺮﻕ ﻭﺧﺼﻮﺻﻴﺎﺗﻪ‪" .‬ﻓﺎﳋﻄـﺎﺏ ﺍﳌﺘﻤﺮﻛـﺰ‬
    ‫ﺣﻮﻝ ﺍﻷﻧﺜﻰ ﻫﻮ ﺧﻄﺎﺏ ﻳﺆﺩﻱ ﺇﱃ ﺗﻔﻜﻴﻚ ﺍﻷﺳﺮﺓ‪ ،‬ﻭﻳﻌﻠﻦ ﺣﺘﻤﻴﺔ ﺍﻟﺼﺮﺍﻉ ﺑـﲔ ﺍﻟـﺬﻛﺮ ﻭﺍﻷﻧﺜـﻰ‪،‬‬
    ‫ﻭﺿﺮﻭﺭﺓ ﻭﺿﻊ ‪‬ﺎﻳﺔ ﻟﻠﺘﺎﺭﻳﺦ ﺍﻟﺬﻛﻮﺭﻱ ﺍﻷﺑﻮﻱ‪ ،‬ﻭﺑﺪﺍﻳﺔ ﺍﻟﺘﺠﺮﻳﺐ ﺑﻼ ﺫﺍﻛﺮﺓ ﺗﺎﺭﳜﻴﺔ‪ ،‬ﻭﻫـﻮ ﺧﻄـﺎﺏ‬
    ‫ﻳﻬﺪﻑ ﺇﱃ ﺗﻮﻟﻴﺪ ﺍﻟﻘﻠﻖ ﻭﺍﻟﻀﻴﻖ ﻭﺍﳌﻠﻞ ﻭﻋﺪﻡ ﺍﻟﻄﻤﺄﻧﻴﻨﺔ ﰲ ﺍﳌﺮﺃﺓ‪ ،‬ﻋﻦ ﻃﺮﻳﻖ ﺇﻋﺎﺩﺓ ﺗﻌﺮﻳﻔﻬﺎ‪ ،‬ﲝﻴـﺚ ﻻ‬

    ‫‪ 1‬ﻛﺘﺒﺖ ﺩ‪ .‬ﻟﻴﻠﻰ ﺃﲪﺪ )‪ (2005‬ﻣﻘﺎﻻ ﺑﻌﻨﻮﺍﻥ "ﲢﺮﻳﺮ ﺍﳌﺮﺃﺓ ‪ ..‬ﻣﺼﻄﻠﺢ ﻏﺎﻣﺾ ﺃﻡ ﻣﻔﻬﻮﻡ ﻏﺎﺋﺐ؟" ﻓﺒﺪﺃﺕ ﺑﺎﻵﰐ‬
    ‫"ﻣﺆﺳﻒ ﻭﺿﻊ ﺍﳌﺮﺃﺓ ﰲ ﺑﻼﺩﻧﺎ ﺍﻟﻌﺮﺑﻴﺔ‪ ,‬ﻓﻬﻲ ﻭﺍﻗﻌﺔ ﺑﲔ ﻣﻄﺮﻗﺔ ﺍﻟﺘﻐﺮﻳﺐ ﻭﺳﻨﺪﺍﻥ ﺍﻟﺘﻘﻠﻴﺪ ‪ ...‬ﻧﺴﺘﻐﺮﺏ ﺇﺫﻥ ﺃﻥ ﻳﻼﻗﻲ‬
    ‫ﻣﺼﻄﻠﺢ "ﲢﺮﻳﺮ ﺍﳌﺮﺃﺓ" ﻛﻞ ﻫﺬﺍ ﺍﳍﺠﻮﻡ‪ ,‬ﻷﻥ ﺍﻟﻨﻤﻮﺫﺝ ﺍﻟﺬﻱ ﻳﺴﺒﻖ ﺇﱃ ﺍﻷﺫﻫﺎﻥ ﻫﻮ ﺍﻟﻨﻤﻮﺫﺝ ﺍﻟﻐﺮﰊ‪ ,‬ﻟﻜﻦ ﻣﺎﺫﺍ ﻋﻦ‬
    ‫ﺍﻟﻨﻤﻮﺫﺝ ﺍﻹﺳﻼﻣﻲ؟ ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻹﺳﻼﻡ ﻫﻮ ﺍﻟﺜﻮﺏ ﺍﻟﺴﺎﺑﻎ ﻟﻠﻔﻄﺮﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺇﺫ ﻳﻠﱯ ﺃﺷﻮﺍﻕ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺮﻭﺣﻴﺔ ﺩﻭﻥ‬
    ‫ﺃﻥ ﻳﻨﻜﺮ ﻋﻠﻴﻪ ﺣﺎﺟﺎﺗﻪ ﺍﳌﺎﺩﻳﺔ ﻭﺇﺫ ﻳﺘﺴﻢ ﺑﺎﻷﺑﻌﺎﺩ ﺍﻟﻮﺍﻗﻌﻴﺔ ﻭﺍﳌﻘﺎﺻﺪﻳﺔ ﻟﻠﺤﻠﻮﻝ ﺍﻟﱵ ﻳﻄﺮﺣﻬﺎ ﻓﺤﻴﺜﻤﺎ ﻭﺟﺪﺕ ﺍﳌﺼﻠﺤﺔ‬
    ‫ﻓﺜ ‪‬ﻢ ﺷﺮﻉ ﺍﷲ‪ ,‬ﻓﻠﻤﺎﺫﺍ ﺗﻘﺎﻭﻡ ﲨﺎﻋﺔ ﻣﻨﺎ ﺍﻻﺟﺘﻬﺎﺩ ﰲ ﺍﺳﺘﻨﺒﺎﻁ ﻫﺬﻩ ﺍﳊﻠﻮﻝ ﻭﻛﺄﻧﻪ ﻻ ﻣﺸﺎﻛﻞ ﻟﺪﻳﻨﺎ؟" )ﺑﺎﺧﺘﺼـﺎﺭ(‪.‬‬
    ‫ﺍﻧﻈﺮ ﻣﻦ ﻓﻀﻠﻚ ﻣﻮﻗﻊ ﺩ‪ .‬ﻟﻴﻠﻰ ﺃﲪﺪ ‪http://www.drlaila.com/www15.htm :‬‬

    ‫‪3‬‬
    ‫ﳝﻜﻦ ﺃﻥ ﲢﻘﻖ ﻫﻮﻳﺘﻬﺎ ﺇﻻ ﺧﺎﺭﺝ ﺇﻃﺎﺭ ﺍﻷﺳﺮﺓ" )ﺟﺎﺩﻭ‪2006 ،‬ﻡ(‪ .‬ﺇﻥ ﺍﻟﻈﻠﻢ ﺍﻟﺬﻱ ﻭﻗﻊ ﻋﻠﻰ ﺍﳌﺮﺃﺓ ﻻ‬
    ‫ﻳﺮﻓﻊ ﺑﻈﻠﻢ ﺁﺧﺮ ﻛﺤﺎﻝ ﺍﻟﺒﺤﺘﺮﻱ ﰲ ﻗﻮﻟﻪ‪:‬‬
    ‫ﻛﹶﺎﳌﹸﺴﺘ‪‬ﺠ ﹺﲑ ‪‬ﻣ ‪‬ﻦ ﺍﻟﺮ‪‬ﻣﻀﺎ ِﺀ ﺑﹺﺎﻟﻨﺎ ﹺﺭ‬ ‫ﺍﳌﹸﺴﺘ‪‬ﺠ ‪‬ﲑ ﹺﺑﻌ‪‬ﻤ ﹴﺮ ﻋ‪‬ﻨ ‪‬ﺪ ﻛﹸﺮ‪‬ﺑ‪‬ﺘ ‪‬ﻪ‬
    ‫ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ ﳏﺎﻭﻟﺔ ﻹﺑﺮﺍﺯ ﺃﻫﻢ ﺍﳌﻌﻄﻴﺎﺕ ﺍﻟﺘﺮﺑﻮﻳﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﳌﺘﺼﻠﺔ ﲟﻮﺿﻮﻉ ﺗﺄﻫﻴﻞ ﻭﲤﻜﲔ‬
    ‫ﺍﳌﺮﺃﺓ ﰲ ﻓﻜﺮ ﺍﻟﺸﻴﺦ ﻳﻮﺳﻒ ﺑﻦ ﻋﻴﺴﻰ ﺍﻟﻘﻨﺎﻋﻲ )‪ 1973 - 1878‬ﻡ(‪ .‬ﻗﺼﺪﺕ ﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﺮﺍﻫﻨﺔ ﺇﱃ‬
    ‫ﲢﻠﻴﻞ ﻃﺎﺋﻔﺔ ﻣﻦ ﺃﻓﻜﺎﺭ ﺍﻟﻘﻨﺎﻋﻲ ﻛﻤﺎ ﺟﺎﺀﺕ ﻣﻦ ﺧﻼﻝ ﻛﺘﺒﻪ ﻟﺒﻴﺎﻥ ﻣﻀﺎﻣﻴﻨﻬﺎ ﺍﻹﺻﻼﺣﻴﺔ‪ ،‬ﻭﻣﺼـﺎﺩﺭﻫﺎ‪،‬‬
    ‫ﻭﺻﺪﺍﻫﺎ ﰲ ﺍ‪‬ﺘﻤﻊ ﺁﻧﺬﺍﻙ‪ .‬ﻭﻣﺎ ﺍﳌﺼﺎﻋﺐ ﺍﻟﱵ ﻭﺍﺟﻬﺖ ﺍﳌﺮﺃﺓ ﺍﻟﻜﻮﻳﺘﻴﺔ ﻗﺪﳝﺎ؟ ﻭﻛﻴﻒ ﳝﻜﻨﻨﺎ ﺍﺳﺘﺜﻤﺎﺭ ﻫﺬﻩ‬
    ‫ﺍﻷﻓﻜﺎﺭ ﰲ ﺍﳌﻴﺪﺍﻥ ﺍﻟﺘﺮﺑﻮﻱ ﺍﳌﻌﺎﺻﺮ؟ ﻫﺬﻩ ﺍﻟﺘﺴﺎﺅﻻﺕ ﻭﻏﲑﻫﺎ ﺗﺪﻓﻊ ﺍﻟﺪﺍﺭﺳﲔ ﺍﻟﺘﺮﺑـﻮﻳﲔ ﺇﱃ ﺗﻜﺜﻴـﻒ‬
    ‫ﺍﳉﻬﻮﺩ ﺍﻟﺒﺤﺜﻴﺔ ﰲ ﻫﺬﻩ ﺍﳊﻘﻮﻝ ﺍﳌﻌﺮﻓﻴﺔ‪.‬‬
    ‫ﻳﻌﺘﻘﺪ ﺍﻟﺒﺎﺣﺜﻮﻥ ﺃﻥ ﺷﻜﻞ ﺍﳊﻜﻮﻣﺔ ﻭﺳﻴﺎﺳﺘﻬﺎ ﻳﺆﺛﺮ ﰲ ﺍﻵﺩﺍﺏ ﺍﳌﻨﺰﻟﻴـﺔ ﻭﺍﻵﺩﺍﺏ ﺍﳌﻨﺰﻟﻴـﺔ ﰲ‬
    ‫ﲨﻠﺘﻬﺎ ﺗﺆﺛﺮ ﰲ ﺍﳊﻴﺎﺓ ﺍ‪‬ﺘﻤﻌﻴﺔ ﻭﺇﻥ ﻗﻀﻴﺔ ﲢﺮﻳﺮ ﺍﳌﺮﺃﺓ ﻫﻮ ﺷﻌﺎﺭ ﻭﺃﺩﺍﺓ ﲢﺮﻳﺮ ﺍ‪‬ﺘﻤﻊ ﺑﻜﺎﻣﻠﻪ‪ ،‬ﺇﻧﻪ ﺍﻟﻄﺮﻳـﻖ‬
    ‫ﳓﻮ ﺍﻟﻨﻈﺎﻡ ﺍﻟﺪﳝﻘﺮﺍﻃﻲ ﺍﻟﺼﺤﻴﺢ ﻭﲢﻘﻴﻖ ﺍﻟﺘﻨﻤﻴﺔ ﺍﻟﺸﺎﻣﻠﺔ )ﺍﳍﻮﺍﺭﻱ‪ 2003 ،‬ﻡ‪ ،‬ﺹ ‪.(408‬‬
    ‫ﻳﻌﺘﱪ ﺍﻟﺸﻴﺦ ﻳﻮﺳﻒ ﺑﻦ ﻋﻴﺴﻰ ﻣﻌﻠﻢ ﺍﻟﻜﻮﻳﺖ ﺍﻷﻭﻝ ﻭﺃﺣﺪ ﺍﻟﻔﻘﻬﺎﺀ ﺍﳌﻌﺘﺪﻟﲔ‪ ,‬ﻭﺳﺎﻫﻢ ﺑﺸـﻜﻞ‬
    ‫ﻛﺒﲑ ﰲ ﺇﺩﺧﺎﻝ ﺍﻟﻌﻠﻮﻡ ﺍﳊﺪﻳﺜﺔ ﺇﱃ ﺍﳌﺪﺍﺭﺱ ﻭﺷﺎﺭﻙ ﰲ ﺍﻹﺻﻼﺣﺎﺕ ﺍﻟﻜﱪﻯ ﺇﺫ ﺷﺎﺭﻙ ﺑﺘﺄﺳﻴﺲ ﳎـﺎﻟﺲ‬
    ‫ﻋﺪﺓ ﻛﺪﺍﺋﺮﺓ ﺍﳌﻌﺎﺭﻑ ﻭﺍﻟﺒﻠﺪﻳﺔ ﻭﺍﻣﺘﺪﺕ ﺣﺮﻛﺘﻪ ﺍﻹﺻﻼﺣﻴﺔ ﻟﺘﺸﻤﻞ ﻋﺎﱂ ﺍﳌﺮﺃﺓ‪ .‬ﺍﻣﺘﺎﺯ ﻫﺬﺍ ﺍﻟﺸﻴﺦ ﺑﺴـﻌﺔ‬
    ‫ﺍﻟﻌﻠﻢ ﻭﺍﳌﻌﺮﻓﺔ ﻭﺍﳌﻮﺍﻗﻒ ﺍﻟﻌﺎﺩﻟﺔ ﻭﻋﻤﻖ ﺍﻟﺘﻔﻜﲑ ﻭﻃﻮﻝ ﺍﻷﻧﺎﺓ‪ .‬ﻭﻟﻪ ﻣﺴﺎﳘﺎﺕ ﺃﺳﺎﺳﻴﺔ ﰲ ﺇﺭﺳـﺎﺀ ﻣﻌـﺎﱂ‬
    ‫ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ ﰲ ﺍﻟﺒﻼﺩ‪ ,‬ﻭﺍﻟﺘﺸﺠﻊ ﻋﻠﻰ ﺍﻟﻌﻠﻢ ﻭﺍﻟﺒﺤﺚ ﻭﺍﻻﺟﺘﻬﺎﺩ‪ ,‬ﻭﺻﺎﺣﺐ ﻧﻈﺮﺍﺕ ﺩﻗﻴﻘـﺔ ﰲ ﺗﻌﻠـﻴﻢ‬
    ‫ﻭﺗﺮﺑﻴﺔ ﺍﻟﺒﻨﺎﺕ‪.‬‬
    ‫ﻛﺎﻧﺖ ﺁﺭﺍﺀ ﺍﻟﻘﻨﺎﻋﻲ ﺣﻮﻝ ﺍﳌﺮﺃﺓ ﺗﺮﲨﺔ ﻭﺍﻗﻌﻴﺔ ﻭﺭﺅﻯ ﺣﻘﻴﻘﻴﺔ ﻧﺎﺑﻌﺔ ﻣﻦ ﻓﻘﻪ ﻋﻤﻴـﻖ ﻭﺍﻗﺘﻨـﺎﻉ‬
    ‫ﺣﻘﻴﻘﻲ ﻭﺇﳝﺎﻥ ﺃﻛﻴﺪ ﺑﺄﳘﻴﺔ ﺗﺄﻫﻴﻞ ﺍﳌﺮﺃﺓ ﳌﻤﺎﺭﺳﺔ ﺩﻭﺭﻫﺎ ﺍﻹﳚﺎﰊ ﻭﺍﻟﻔﺎﻋﻞ ﰲ ﺍﻷﺳﺮﺓ ﻭﺍ‪‬ﺘﻤﻊ ﻣﻌﺎ‪ .‬ﺗﻌﻠﻴﻢ‬
    ‫ﺍﳌﺮﺃﺓ ﺿﺮﻭﺭﺓ ﺣﻀﺎﺭﻳﺔ ﻭﺣﺎﺟﺔ ﻣﺎﺳﺔ ﺗﺘﻄﻠﺒﻬﺎ ﻣﻮﺟﺒﺎﺕ ﺍﻟﻨـﻬﻮﺽ ﺍﳊﻀـﺎﺭﻱ‪ ،‬ﻭﺍﻟﺮﻗـﻲ ﺍ‪‬ﺘﻤﻌـﻲ‪،‬‬
    ‫ﻭﺍﻻﻧﻄﻼﻕ ﺍﻟﻌﺼﺮﻱ ﻟﻠﻤﺠﺘﻤﻊ ﺍﻟﻜﻮﻳﱵ ﺍﻟﻔﱵ‪.‬‬
    ‫ﺇﻥ ﺍﳌﺘﺘﺒﻊ ﻟﻜﺘﺎﺑﺎﺕ ﺍﻟﺸﻴﺦ ﺍﻟﻘﻨﺎﻋﻲ ﻳﺮﻯ ﺃﻧﻪ ﻳﺴﲑ ‪‬ﺪﻭﺀ ﻭﺣﻜﻤﺔ ﻭﺍﺗﺰﺍﻥ ﰲ ﺧﻄﲔ ﻣﺘـﻮﺍﺯﻳﲔ‬
    ‫ﳜﺪﻡ ﺃﺣﺪﳘﺎ ﺍﻵﺧﺮ؛ ﺧﻂ ﻓﻠﺴﻔﻲ ﻧﻈﺮﻱ ﳝﺜﻞ ﺍﳌﺮﺟﻌﻴﺔ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺁﺧﺮ ﻋﻤﻠﻲ ﺗﻄﺒﻴﻘﻲ‪ .‬ﲨﻴﻊ ﺃﻋﻤﺎﻟـﻪ ﻻ‬
    ‫ﺗﻌﺪﻭ ﻛﻮ‪‬ﺎ ﺍﻣﺘﺪﺍﺩﺍ ﻟﺸﺨﺼﻴﺘﻪ ﻓﻬﻮ ﻳﻌﺘﻤﺪ ﻋﻠﻰ ﳏﻜﻤﺎﺕ ﺍﻟﻨﺼﻮﺹ ﺍﻟﺸﺮﻋﻴﺔ ﻭﺇﳚﺎﺑﻴﺎﺕ ﺍﻟﺘﺮﺍﺙ ﺍﻹﺳﻼﻣﻲ‬
    ‫ﻧﻈﺮﻳﺎ ﻟﺘﻄﺒﻴﻖ ﺃﺻﻮﻝ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻋﻤﻠﻴﺎ‪ .‬ﺇﻥ ﺃﻓﻜﺎﺭ ﺍﻟﻘﻨﺎﻋﻲ ﻧﺎﺑﻌﺔ ﻣﻦ ﻓﻄﺮﺓ ﺳﻠﻴﻤﺔ ﻭﻧﻈﺮﺓ ﻗﻮﳝـﺔ‬
    ‫ﻓﻠﻢ ﻳﻘﻠﺪ ﻋﺎﳌﺎ ﺑﻌﻴﻨﻪ ﺑﻞ ﻛﺎﻥ ﺣﺮﺍ ﻃﻠﻴﻘﺎ ﻳﺄﺧﺬ ﻣﻦ ﺍﻟﻔﻘﻬﺎﺀ ﻭﺍﻟﻌﻠﻤﺎﺀ ﻭﻳﺮﻭﻱ ﻋﻦ ﲨﻴﻊ ﺍﳌﺬﺍﻫﺐ ﺍﻟﻔﻘﻬﻴـﺔ‬
    ‫ﻭﺍﳌﺪﺍﺭﺱ ﺍﻟﻔﻜﺮﻳﺔ ﰒ ﻳﻨﺘﻘﻲ ﻣﺎ ﻳﻔﻲ ﺑﺎﳌﻘﺎﺻﺪ ﺍﻟﻌﺎﻣﺔ ﻭﺍﳌﺼﺎﱀ ﺍﳍﺎﻣﺔ‪.‬‬

    ‫‪4‬‬
    ‫ﺍﻋﺘﻤﺪ ﺍﻟﻘﻨﺎﻋﻲ ﰲ ﺑﻠﻮﺭﺓ ﺃﻓﻜﺎﺭﻩ ﻭﺁﺭﺍﺋﻪ ﰲ ﻣﻮﺿﻮﻉ ﺍﳌﺮﺃﺓ ﻋﻠﻰ ﻣﺼﺎﺩﺭ ﻣﺘﻨﻮﻋﺔ ﺃﳘﻬﺎ ﺍﻟﻘـﺮﺁﻥ‬
    ‫ﺍﻟﻜﺮﱘ ﻭﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﺍﳌﻄﻬﺮﺓ ﻭﺍﻧﺘﻔﻊ ﻣﻦ ﺍﻟﺘﻴﺎﺭﺍﺕ ﺍﻟﻔﻜﺮﻳﺔ ﺍﻟﱵ ﻇﻬﺮﺕ ﰲ ﺗﻠﻚ ﺍﻟﻔﺘﺮﺓ‪ .‬ﻭﻻ ﺑـﺪ ﻣـﻦ‬
    ‫ﺍﻹﺷﺎﺭﺓ ﰲ ﻫﺬﺍ ﺍﻟﺴﻴﺎﻕ‪ ,‬ﺇﱃ ﺃﻥ ﻣﻮﺍﻗﻒ ﺍﻟﻘﻨﺎﻋﻲ ﺇﺯﺍﺀ ﺍﳌﺮﺃﺓ ﻧﺎﺑﻌﺔ ﻣﻦ ﺇﳝﺎﻧـﻪ ﺍﻟﺸـﺪﻳﺪ ﺑـﺄﻥ ﺍﻟﻌﺪﺍﻟـﺔ‬
    ‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻗﻠﺐ ﻭﻟﺐ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﱵ ﺟﺎﺀﺕ ﺑﻜﻞ ﺗﺸﺮﻳﻌﺎ‪‬ﺎ ﺍﻟﻌﻈﻴﻤﺔ ﻭﻛﺎﻓﺔ ﺗﻮﺟﻴﻬﺎ‪‬ﺎ ﺍﻟﻜﺮﳝﺔ‬
    ‫ﻹﻧﺼﺎﻑ ﺍﻟﻀﻌﻴﻒ ﻭﻧﺼﺮﺓ ﺍﳌﻈﻠﻮﻡ ﻭﻧﺸﺮ ﺍﻟﻌﺪﻝ‪ .‬ﻭﺍﳌﺴﻠﻢ "ﻟﻴﺲ ﻣﺄﻣﻮﺭﺍ ﺑﺮﻓﺾ ﺍﻟﻈﻠﻢ ﻓﺤﺴﺐ ﻭﻟﻜﻨـﻪ‬
    ‫ﻣﺄﻣﻮﺭ ﺃﻳﻀﺎ ﺑﺎﻟﻨﻀﺎﻝ ﺿﺪﻩ ﺣﲔ ﻳﻘﻊ ﻋﻠﻰ ﺍﻵﺧﺮﻳﻦ" )ﺍﳌﻨﻈﻤﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻟﻠﺘﺮﺑﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﺔ ﻭﺍﻟﻌﻠـﻮﻡ‪1986 ،‬‬
    ‫ﻡ‪،‬ﺝ‪ ،1‬ﺹ ‪ .(54‬ﻭﻟﻘﺪ ﺃﺭﺳﻞ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﺮﺳﻞ‪ ،‬ﻭﺑﻌﺚ ﺍﻟﺮﺳﺎﻻﺕ ﺍﻟﺴﻤﺎﻭﻳﺔ‪ ،‬ﻭﺃﻧﺰﻝ ﺍﻟﻜﺘﺐ ﺍﳍﺎﺩﻳـﺔ‬
    ‫ﻂ" )ﺍﳊﺪﻳﺪ‪ (25 :‬ﻭﺍﻟﻘﺴﻂ ﻫﻮ ﺍﻟﻌﺪﻝ ﺍﹾﻟﻘﹶﺎ‪‬ﺋ ‪‬ﻢ ‪‬ﻋﻠﹶﻰ ﺍﻟ‪‬ﺘﺴ‪‬ﺎﻭﹺﻱ‪.‬‬
    ‫ﺴ‪‬‬‫ﺱ ﺑﹺﺎﹾﻟ ‪‬ﻘ ‪‬‬
    ‫ﻟﻐﺎﻳﺔ ﻋﻈﻤﻰ ﺃﻻ ﻭﻫﻲ "ﻟ‪‬ﻴﻘﹸﻮ ‪‬ﻡ ﺍﻟﻨ‪‬ﺎ ‪‬‬
    ‫ﻟﻘﺪ ﺃﺿﺤﺖ ﺍﻟﻌﺪﺍﻟﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ )‪ (Social Justice‬ﻣﺴﺄﻟﺔ ﺫﺍﺕ ﺃﳘﻴـﺔ ﺣﻴﻮﻳـﺔ ﰲ ﺍﻟﺪﺭﺍﺳـﺎﺕ‬
    ‫ﺍﻟﺘﺮﺑﻮﻳﺔ ﺍﳌﻌﺎﺻﺮﺓ )‪.(Freebody, 2003, p. 21‬‬
    ‫ﺇﻥ ﺍﳌﻘﺮﺑﲔ ﻣﻦ ﺍﻟﻘﻨﺎﻋﻲ ﻳﺆﻛﺪﻭﻥ ﻋﻠﻰ ﺃﻥ ﺍﻟﻘﻨﺎﻋﻲ ﻛﺎﻥ ﻳﺮﺩﺩ ﺍﻷﺑﻴﺎﺕ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
    ‫ﻓﻘﻠﺖ ﻋﻼﻡ ﺗﻨﺘﺤﺐ ﺍﻟﻔﺘﺎﺓ‬ ‫ﻣﺮﺭﺕ ﻋﻠﻰ ﺍﻟﻌﺪﺍﻟﺔ ﻭﻫﻲ ﺗﺒﻜﻲ‬
    ‫‪1‬‬
    ‫ﲨﻴﻌﺎ ﺩﻭﻥ ﺧﻠﻖ ﺍﷲ ﻣﺎﺗﻮﺍ‬ ‫ﻓﻘﺎﻟﺖ ﻛﻴﻒ ﻻ ﺃﺑﻜﻲ ﻭﺃﻫﻠﻲ‬

    ‫ﻭﻋﻦ ﺍﻹﻧﺼﺎﻑ ﻭﺍﻟﻌﺪﻝ ﺃﻭﺭﺩ ﺍﻟﻘﻨﺎﻋﻲ ﺑﻌﺾ ﺍﳋﺼﺎﻝ ﺍﳊﺴﻨﺔ ﻋﻦ ﺍﻟﺮﻭﻡ ﺍﻟﻨﺼـﺎﺭﻯ ﻭﺃﻭﺭﺩ ﻣـﺎ‬
    ‫ﻳﻔﻴﺪ ﻭﺟﻮﺩ ﺑﻌﻀﻬﺎ ﺇﱃ ﺍﻵﻥ ﻭﺍﳌﺆﻣﻦ ﻻ ﻳﺘﺄﻓﻒ ﺃﻭ ﻳﺄﻧﻒ ﻣﻦ ﻗﻮﻝ ﺍﳊﻖ ﻣـﻊ ﺍﻟﻘﺮﻳـﺐ ﻭﺍﻟﺒﻌﻴـﺪ‪ .‬ﺃﻭﺭﺩ‬
    ‫ﷲ‬
    ‫ﷲ ‪-‬ﺻ‪‬ـﻠﱠﻰ ﺍ ُ‬
    ‫ﺖ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍ ِ‬
    ‫ﺹ‪ :‬ﺳ ‪‬ﻤ ‪‬ﻌ ‪‬‬
    ‫ﺍﻟﻘﻨﺎﻋﻲ ﺍﻟﻨﺺ ﺍﻟﺘﺎﱄ‪ :‬ﻗﹶﺎ ﹶﻝ ﺍﹾﻟ ‪‬ﻤﺴ‪‬ﺘ ‪‬ﻮ ﹺﺭ ‪‬ﺩ ﺍﹾﻟ ﹸﻘ ‪‬ﺮ ‪‬ﺷﻲ‪ ،‬ﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﻋ ‪‬ﻤﺮﹺﻭ ‪‬ﺑ ﹺﻦ ﺍﹾﻟﻌ‪‬ﺎ ﹺ‬
    ‫ﺼ ‪‬ﺮ ﻣ‪‬ﺎ ‪‬ﺗﻘﹸﻮ ﹸﻝ‪ .‬ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﺃﻗﹸﻮ ﹸﻝ ﻣ‪‬ﺎ‬ ‫ﺱ"‪َ .‬ﻗﹶﺎ ﹶﻝ ﹶﻟ ‪‬ﻪ ‪‬ﻋ ‪‬ﻤﺮ‪‬ﻭ‪ :‬ﹶﺃ‪‬ﺑ ‪‬‬ ‫‪‬ﻋﹶﻠ‪‬ﻴ ‪‬ﻪ ‪‬ﻭ ‪‬ﺳﱠﻠ ‪‬ﻢ‪ -‬ﻳﻘﹸﻮ ﹸﻝ‪" :‬ﺗﻘﹸﻮ ‪‬ﻡ ﺍﻟﺴ‪‬ﺎ ‪‬ﻋ ﹸﺔ ﻭ‪‬ﺍﻟﺮ‪‬ﻭ ‪‬ﻡ ﹶﺃ ﹾﻛﹶﺜ ‪‬ﺮ ﺍﻟﻨ‪‬ﺎ ﹺ‬
    ‫ﺨﺼ‪‬ﺎ ﹰﻻ ﹶﺃ ‪‬ﺭﺑ‪‬ﻌﹰﺎ‪ :‬ﹺﺇ‪‬ﻧﻬ‪‬ـ ‪‬ﻢ‬ ‫ﺖ ﹶﺫ‪‬ﻟﻚ‪ ،‬ﹺﺇ ﱠﻥ ﻓ‪‬ﻴ ﹺﻬ ‪‬ﻢ ﹶﻟ ‪‬‬ ‫ﷲ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬ﻪ ‪‬ﻭ ‪‬ﺳﱠﻠ ‪‬ﻢ‪ .-‬ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﻟ‪‬ﺌ ‪‬ﻦ ﹸﻗ ﹾﻠ ‪‬‬ ‫ﺻﻠﱠﻰ ﺍ ُ‬ ‫ﷲ‪ -‬‬ ‫ﺖ ‪‬ﻣ ‪‬ﻦ ‪‬ﺭﺳ‪‬ﻮ ﹺﻝ ﺍ ِ‬ ‫‪‬ﺳ ‪‬ﻤ ‪‬ﻌ ‪‬‬
    ‫ﲔ ‪‬ﻭ‪‬ﻳﺘ‪‬ﻴ ﹴﻢ‬
    ‫ﺴ ‪‬ﻜ ﹴ‬‫ﺱ ‪‬ﻋ‪‬ﻨ ‪‬ﺪ ﹶﻓ‪‬ﺘ‪‬ﻨﺔ‪ ،‬ﻭﹶﺃ ‪‬ﺳ ‪‬ﺮ ‪‬ﻋ ‪‬ﻬ ‪‬ﻢ ﹺﺇﻓﹶﺎﹶﻗ ﹰﺔ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ‪‬ﻣﺼ‪‬ﻴ‪‬ﺒﺔ‪ ،‬ﻭﹶﺃ ‪‬ﻭ ‪‬ﺷ ﹸﻜ ‪‬ﻬ ‪‬ﻢ ﹶﻛ ‪‬ﺮﺓﹰ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﹶﻓ ‪‬ﺮﺓ‪ ،‬ﻭ ‪‬ﺧ‪‬ﻴ ‪‬ﺮ ‪‬ﻫ ‪‬ﻢ ‪‬ﻟ ‪‬ﻤ ‪‬‬
    ‫َﻷ ‪‬ﺣﹶﻠ ‪‬ﻢ ﺍﻟﻨ‪‬ﺎ ﹺ‬
    ‫ﺴ‪‬ﻨ ﹲﺔ ‪‬ﺟﻤ‪‬ﻴﹶﻠﺔﹲ‪ ،‬ﻭﹶﺃ ‪‬ﻣ‪‬ﻨ ‪‬ﻌ ‪‬ﻬ ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ﹸﻇ ﹾﻠ ﹺﻢ ﺍﹾﻟ ‪‬ﻤﻠﹸﻮ ‪‬ﻙ )ﺹ ‪.(410‬‬ ‫ﺴ ﹲﺔ ‪‬ﺣ ‪‬‬ ‫ﺿﻌ‪‬ﻴﻒ‪ ،‬ﻭﺧ‪‬ﺎ ‪‬ﻣ ‪‬‬ ‫‪‬ﻭ ‪‬‬
    ‫ﻭﲤﻴﺰ ﺍﻟﻘﻨﺎﻋﻲ ﺑﺮﺅﻳﺔ ﻣﺴﺘﻨﲑﺓ ﰲ ﻗﻀﻴﺔ ﲢﺮﻳﺮ ﺍﳌﺮﺃﺓ ﻓﺴﺎﻫﻢ ﰲ ﺗﺮﺳﻴﺦ ﺍﻷﺻـﻮﻝ ﺍﻻﺟﺘﻤﺎﻋﻴـﺔ‬
    ‫ﻟﻠﺘﺮﺑﻴﺔ ﻹ‪‬ﺎﺽ ﻭﺗﺄﻫﻴﻞ ﺍﳌﺮﺃﺓ ﺣﻴﺚ ﻃﺎﻟﺐ ﺑﺘﻌﻠﻴﻤﻬﺎ ﻭﲤﻜﻴﻨﻬﺎ ﻛﻲ ﲤﺎﺭﺱ ﺩﻭﺭﻫﺎ ﺍﻟﺘﻨﻤـﻮﻱ ﺍﻟﻘﻴـﺎﺩﻱ ﰲ‬

    ‫‪ 1‬ﺍﻟﺒﻴﺘﺎﻥ ﻣﺸﻬﻮﺭﺍﻥ ﻭﻟﻜﻦ ﻣﻦ ﺩﻭﻥ ﻛﻠﻤﺔ ﺍﻟﻌﺪﻝ ﻭﻫﻲ ﺗﺒﺪﺃ ﲟﺮﺭﺕ ﻋﻠﻰ ﺍﳌﺮﻭﺀﺓ‪ ...‬ﻭﻟﻌﻠﻬﺎ ﻣﺄﺧﻮﺫﺓ ﻣﻦ ﻗﻮﻝ ﺍﻟﺸﺎﻋﺮ ﺣﻨﺎ ﺍﻷﺳﻌﺪ )‪1820‬‬
    ‫‪ 1897 -‬ﻡ( ﺇﺫ ﻳﻘﻮﻝ‬
    ‫ﺕ‬
    ‫ﻛﻤﻦ ﻭﺍﺭﺍ ‪‬ﻩ ﻋﻦ ‪‬ﺧ ﹼﻞ ﺷﺘﺎ ‪‬‬ ‫ﻣﺮﺭﺕ ﻋﻠﻰ ﺍﳌﺮﻭﺓ ﻭﻫﻲ ﺗ‪‬ﺒﻜﻲ‬
    ‫ﻓﻘﻠﺖ ﳍﺎ ﱂ ﺗ‪‬ﺒﻜﻲ ﺍﻟﻔﺘﺎ ﹸﺓ‬ ‫ﻭﻣﺬ ﺯﺍﺩ‪‬ﺕ ﺑﺘ‪‬ﻌﺪﺍ ‪‬ﺩ ﻧ‪‬ﺤﻴﺒﹰﺎ‬
    ‫ﻟﹶﻔﻲ ﺿﻤﻦ ﺍﻟﺮﻣﻮﺱ ﺛﹶﻮﻭﺍ ﻭ‪‬ﺑﺎﺗﻮﺍ‬ ‫ﻓﹶﻘﺎﻟﹶﺖ ﻛﻴﻒ ﻻ ﺃﹶﺑﻜﻲ ﻭﺃﻫﻠﻲ‬
    ‫ﺟ‪‬ﻤﻴﻌﹰﺎ ﺩﻭﻥ ﺧ‪‬ﻠ ﹺﻖ ﺍﻟﻠﹶﻪ ﻣﺎﺗﻮﺍ‬ ‫ﻭ‪‬ﺗﺴﺄﹶﻟﲏ ﳌﺎ ﺃﹶﺑﻜﻲ ﻭﻗﻮﻣﻲ‬

    ‫‪5‬‬
    ‫ﺍﻷﺳﺮﺓ ﻭﺍ‪‬ﺘﻤﻊ ﻭﺭﻓﺾ ﺑﺸﺪﺓ ﺍﻋﺘﺒﺎﺭ ﺍﻟﻨﺴﺎﺀ ﻣﻦ ﺳﻘﻂ ﺍﳌﺘﺎﻉ ﻛﻤﺎ ﻛﺎﻥ ﻳﻌﺘﻘﺪ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ﰲ ﺗﻠـﻚ‬
    ‫ﺍﻟﻔﺘﺮﺓ‪.‬‬

    ‫ﻋﻘﺒﺎﺕ ﰲ ﻃﺮﻳﻖ ﺍﳌﺮﺃﺓ ﺍﳋﻠﻴﺠﻴﺔ ﻭﺍﻟﻌﺮﺑﻴﺔ‬


    ‫ﻻ ﻣﺮﺍﺀ ﺃﻥ ﺍﻹﺳﻼﻡ ﺣﺮﺭ ﺍﳌﺮﺃﺓ )ﺍﻷﺷﻘﺮ‪ 2002 ,‬ﻡ‪ ,‬ﻭﺣﺎﻣﺪ‪ 2005 ,‬ﻡ‪ ,‬ﺹ ‪ (17‬ﻭﺃﻋﻄﻰ‬
    ‫ﺍﻹﻧﺴﺎﻥ ﺣﻘﻪ ﻣﻦ ﻏﲑ ﻧﻘﺼﺎﻥ‪" .‬ﺇﻥ ﺍﳌﻮﻗﻒ ﻣﻦ ﺍﳌﺮﺃﺓ‪ ,‬ﺍﻟﺬﻱ ﻳﺒﺪﻭ ﺳﻠﺒﻴﺎ ﰲ ﺑﻌﺾ ﳎﺘﻤﻌﺎﺗﻨﺎ ﺍﻟﻌﺮﺑﻴﺔ‬
    ‫ﺍﻹﺳﻼﻣﻴﺔ ﻫﻮ ﻣﻮﻗﻒ "ﺍﺟﺘﻤﺎﻋﻲ" ﻭﻟﻴﺲ ﺩﻳﻨﻴﺎ‪ .‬ﻭﻋﻨﺪﻣﺎ ﻧﻨﻄﻠﻖ ﻣﻦ ﻫﺬﻩ ﺍﻟﻨﻘﻄﺔ ‪ ,‬ﻳﺴﻬﻞ ﺑﻌﺪ ﺫﻟﻚ ﲢﻠﻴﻞ‬
    ‫ﺍﳌﻮﺿﻮﻉ ﺑﺮﻣﺘﻪ‪ ,‬ﺗﻔﻜﻴﻜﺎ ﰒ ﺗﺮﻛﻴﺒﺎ‪ ,‬ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﻗﻨﺎﻋﺔ ﻣﺸﺘﺮﻛﺔ ﻭﻋﻘﻼﻧﻴﺔ ﺣﻮﻟﻪ" )ﺍﻟﺮﻣﻴﺤﻲ ‪ 2005‬ﻡ‬
    ‫ﺹ ‪" .(6‬ﻭﻗﺪ ﻛﺎﻥ ﺍﻟﻨﺎﺱ ﳉﻬﻠﻬﻢ ﻟﻮﺟﻮﻩ ﺍﳌﺼﺎﱀ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻋﻠﻰ ﻛﻤﺎﳍﺎ ‪ ،‬ﻻ ﻳﺮﻭﻥ ﻟﻠﻨﺴﺎﺀ ﺷﺄﻧﺎ ﰲ‬
    ‫ﺻﻼﺡ ﺣﻴﺎ‪‬ﻢ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﻓﺴﺎﺩﻫﺎ ﺣﱴ ﻋﻠﻤﻬﻢ ﺍﻟﻮﺣﻲ ﺫﻟﻚ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﻨﺎﺱ ﻻ ﻳﺄﺧﺬﻭﻥ ﻣﻦ ﺍﻟﻮﺣﻲ ﰲ‬
    ‫ﻛﻞ ﺯﻣﺎﻥ ﺇﻻ ﺑﻘﺪﺭ ﺍﺳﺘﻌﺪﺍﺩﻫﻢ‪ ،‬ﻭﺇﻥ ﻣﺎ ﺟﺎﺀ ﺑﻪ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﺍﻷﺣﻜﺎﻡ ﻹﺻﻼﺡ ﺣﺎﻝ ﺍﻟﺒﻴﻮﺕ )ﺍﻟﻌﺎﺋﻼﺕ(‬
    ‫ﲝﺴﻦ ﻣﻌﺎﻣﻠﺔ ﺍﻟﻨﺴﺎﺀ ﱂ ﺗﻌﻤﻞ ﺑﻪ ﺍﻷﻣﺔ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﻜﻤﺎﻝ ﺑﻞ ﻧﺴﻴﺖ ﻣﻌﻈﻤﻪ ﰲ ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ ﻭﻋﺎﺩﺕ ﺇﱃ‬
    ‫ﺟﻬﺎﻟﺔ ﺍﳉﺎﻫﻠﻴﺔ" )ﺗﻔﺴﲑ ﺍﳌﻨﺎﺭ‪ 2002 ،‬ﻡ‪ ،‬ﺝ‪ ،2‬ﺹ ‪.(340‬‬
    ‫"ﻭﺗﻌﺪ ﺍﳌﺮﺃﺓ ﺇﺣﺪﻯ ﺃﻫﻢ ﻧﻘﺎﻁ ﺿﻌﻒ ﺍ‪‬ﺘﻤﻊ ﺍﻟﻌﺮﰊ‪ ،‬ﻭﺟﻮﻫﺮ ﻫﺬﺍ ﺍﻟﻀﻌﻒ ﻫﻮ ﺃﻣﻴﺘﻬﺎ ﺃﻭ ﺷﺒﻪ‬
    ‫ﺃﻣﻴﺘﻬﺎ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﺃﻣﻴﺔ ﺃﲜﺪﻳﺔ ﺃﻭ ﺃﻣﻴﺔ ﻣﺎ ﺑﻌﺪ ﺍﻷﲜﺪﻳﺔ‪ ،‬ﻭﻣﻦ ﻫﻨﺎ ‪ ،‬ﺗﺮﺗﺒﻂ ﺃﻏﻠﺐ ﻣﺸﻜﻼﺕ ﺍ‪‬ﺘﻤﻌﺎﺕ‬
    ‫ﺍﻟﻌﺮﺑﻴﺔ ﺍﻷﻗﺘﺼﺎﺩﻳﺔ ﻭﻣﻨﻬﺎ ﻭﺍﻟﺴﻴﺎﺳﻴﺔ ﻭﺍﻟﺘﻨﻤﻮﻳﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺑﺎﳌﺮﺃﺓ ﺳﺒﺒﺎ ﻛﺎﻧﺖ ﺃﻭ ﻧﺘﻴﺠﺔ‪ ،‬ﻫﺬﺍ ﺍﻟﻀﻌﻒ‬
    ‫ﻧﺎﺗﺞ ﻋﻦ ﻋﺪﻡ ﺇﻋﻄﺎﺀ ﺍﳌﺮﺃﺓ ﺩﻭﺭﻫﺎ ﺍﻟﻄﺒﻴﻌﻲ ﻭﺣﻘﻮﻗﻬﺎ ﺍﻷﺳﺎﺳﻴﺔ" )ﺍﻟﻄﺮﺍﺡ‪ 2004 ،‬ﻡ‪.(62 ،‬‬
    ‫ﻳﺮﻯ ﳏﻤﺪ ﻋﻤﺎﺭﺓ )‪ 2006‬ﻡ( ﺃﻥ ﺍﳌﺮﺃﺓ ﺍﻟﻌﺮﺑﻴﺔ ﻳﻨﻈﺮ ﺇﻟﻴﻬﺎ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﻟﺒﻴﺌﺎﺕ ﻧﻈﺮﺓ ﺩﻭﻧﻴﺔ ‪،‬‬
    ‫ﻓﺒﻴﻮﺗﻨﺎ ﻻ ﺗﻘﻮﻡ ﻋﻠﻰ ﺍﻟﺸﻮﺭﻯ‪ ،‬ﻭﺍﳌﺮﺃﺓ ﻻ ﺗﺸﺎﺭﻙ ﻣﺸﺎﺭﻛﺔ ﺣﻘﻴﻘﻴﺔ ﰲ ﺇﺩﺍﺭﺓ ﺷﺌﻮﻥ ﺍﳌﻨﺰﻝ ‪ ...‬ﻭﺍﳊﻘﻴﻘﺔ‬
    ‫ﺃﻥ ﻣﺸﺮﻭﻋﺎﺕ ﲢﺮﻳﺮ ﺍﳌﺮﺃﺓ ﻋﻠﻰ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﻐﺮﺑﻴﺔ‪ ،‬ﻭﺍﻧﺒﻬﺎﺭ ﺍﳌﺮﺃﺓ ﻋﻨﺪﻧﺎ ‪‬ﺎ ‪ ،‬ﻧﺎﺗﺞ ﻋﻦ ﺗﻘﺼﲑ ﺍﻹﺳﻼﻣﻴﲔ‬
    ‫ﰲ ﻃﺮﺡ ﻣﺸﺮﻭﻉ ﻟﺘﺤﺮﻳﺮ ﺍﳌﺮﺃﺓ‪ ،‬ﻭﻣﻮﻗﻔﻬﻢ ﺍﳊﺎﱄ ﺇﻣﺎ ﺍﻟﺘﺠﺎﻫﻞ ﺃﻭ ﺍﳉﻤﻮﺩ ﻭﺇﻣﺎ ﺇﻧﻜﺎﺭ ﺃﻥ ﻫﻨﺎﻙ ﻗﻀﻴﺔ‬
    ‫ﻟﻠﻤﺮﺃﺓ )ﺹ ‪ ،7‬ﺑﺎﺧﺘﺼﺎﺭ(‪.‬‬
    ‫"ﻭﻣﻦ ﺧﻼﻝ ﺧﱪﺍﺗﻨﺎ ﺍﻟﺬﺍﺗﻴﺔ ﻭﻣﻌﺎﻳﺸﺘﻨﺎ ﺍﻟﻴﻮﻣﻴﺔ ﺻﺪﻣﻨﺎ ﻣﻦ ﺗﺸﺪﺩ ﺍﻟﺒﻌﺾ ﰲ ﺍﻟﻜﺸﻒ ﻋـﻦ ﺃﲰـﺎﺀ‬
    ‫ﺍﻟﻨﺴﺎﺀ ﻭﺭﺃﻳﻨﺎﻫﻢ ﰲ ﺍﻷﺳﺮ ﻭﺍﳌﺪﺍﺭﺱ ﻭﺍ‪‬ﺎﻟﺲ ﻭﺍﻹﺫﺍﻋﺔ ﻭﺍﻟﺘﻠﻔﺎﺯ ﻭﺑﻄﺎﻗﺎﺕ ﺍﻟﺪﻋﻮﺓ ﻹﻋﻼﻥ ﺣﻔﻞ ﺍﻟﺰﻓﺎﻑ‬
    ‫ﻻ ﻳﺬﻛﺮﻭﻥ ﺃﲰﺎﺀ ﺍﻹﻧﺎﺙ ﺣﻔﺎﻇﺎ ﻋﻠﻰ ﺳﺮﻳﺘﻬﺎ ﻭﳍﺬﺍ ﻓﺈﻥ ‪‬ﻤﻴﺶ ﺍﻟﺒﻨﺎﺕ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﻻ ﻳﻨﺒﻐـﻲ ﻟﻨـﺎ‬
    ‫ﺍﻟﺘﻐﺎﻓﻞ ﻋﻨﻬﺎ‪ .‬ﻣﻦ ﺍﳌﺮﻳﺐ ﺃﻧﻨﺎ ﻧﺮﻯ ﺍﻟﻘﺬﻯ ﰲ ﻋﲔ ﺍﻟﻐﺮﺏ ﻭﳓﺼﻲ ﻣﺼﺎﺋﺒﻪ ﻭﻫﻔﻮﺍﺗﻪ ﰒ ﻻ ﻧﺮﻣﻖ ﺍﳉـﺬﻉ‬
    ‫ﺍﻟﺬﻱ ﰲ ﺃﻋﻴﻨﻨﺎ!!" )ﺍﻟﺼﺎﳊﻲ ﻭﻣﻠﻚ‪ 2006 ،‬ﻡ‪ ،‬ﺑﺎﺧﺘﺼﺎﺭ(‪.‬‬
    ‫ﺗﺜﺒﺖ ﺑﻌﺾ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﳌﺘﺨﺼﺼﺔ ﺃﻥ "ﺍﳌﺮﺃﺓ ﺍﳋﻠﻴﺠﻴﺔ ﱂ ﺗﻜﻦ ﺑﻌﻴﺪﺓ ﻋﻦ ﻣﻌﺎﻧﺎﺓ ﺍﻟﺮﺟﻞ ﺑﻞ‬
    ‫ﺷﺎﺭﻛﺘﻪ ﻗﺴﻮﺓ ﺍﳊﻴﺎﺓ ﻭﻟﻜﻨﻬﺎ ﻭﺍﺟﻬﺔ ﺍﻟﺘﻌﺴﻒ ﺍﻻﺟﺘﻤﺎﻋﻲ‪ ,‬ﻭﺗﻘﻴﻴﺪ ﺣﺮﻳﺘﻬﺎ‪ ,‬ﻭﻛﺎﻧﺖ ﺗﻀﻊ ﺍﳊﺠﺎﺏ‬

    ‫‪6‬‬
    ‫ﺍﻟﻜﺎﻣﻞ ﻓﻼ ﻳﻈﻬﺮ ﻣﻨﻬﺎ ﺳﻮﻯ ﻋﻴﻨﻴﻬﺎ ﻭﻳﺘﺤﻜﻢ ﺍﻟﺮﺟﻞ ﲝﻴﺎ‪‬ﺎ ﻭﻳﻔﺮﺽ ﺇﺭﺍﺩﺗﻪ ﻋﻠﻴﻬﺎ‪ ,‬ﻓﺎ‪‬ﺘﻤﻊ ﺗﺴﻮﺩﻩ‬
    ‫ﺃﺣﻜﺎﻡ ﺍﻟﻌﺮﻑ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻭﺍﻟﺘﻘﺎﻟﻴﺪ ﺍﻟﱵ ﲢﺪ ﻣﻦ ﻧﺸﺎﻁ ﺍﳌﺮﺃﺓ ﻭﺣﺮﻳﺘﻬﺎ ﻓﻴﻪ؛ ﻟﺬﻟﻚ ﱂ ﲢﻆ ﺍﳌﺮﺃﺓ ﰲ‬
    ‫ﻣﻨﻄﻘﺔ ﺍﳋﻠﻴﺞ ﺍﻟﻌﺮﰊ ﻗﺪﳝﺎ ﺇﻻ ﺑﻘﺪﺭ ﳏﺪﻭﺩ ﻣﻦ ﺍﻟﺘﻌﻠﻴﻢ ﻭﺍﳌﺸﺎﺭﻛﺔ ﺍﻟﻜﺎﻣﻠﺔ ﰲ ﺍﳊﻴﺎﺓ" )ﺍﻟﺰﻳﺪﻱ‪,‬‬
    ‫‪1998‬ﻡ‪ ،‬ﺹ ‪ .(15 -14‬ﻭﰲ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﻟﺘﻘﻠﻴﺪﻳﺔ ﻛﺎﻟﻜﻮﻳﺖ ﻭﺩﻭﻝ ﺍﳋﻠﻴﺞ ﺍﻷﺧﺮﻯ "ﳒﺪ ﺃﻥ ﺃﻣﺎﻡ‬
    ‫ﺍﳌﺮﺃﺓ ﻃﺮﻳﻘﺎ ﻃﻮﻳﻼ ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﺍﳌﺴﺎﻭﺍﺓ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﺍﻟﻘﺎﻧﻮﻧﻴﺔ‪ ،‬ﻭﺍﻟﺴﻴﺎﺳﻴﺔ‪ .‬ﻭﺍ‪‬ﺘﻤﻊ ﺍﻟﻜﻮﻳﱵ ﻛﻐﲑﻩ‬
    ‫ﻣﻦ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﻟﺘﻘﻠﻴﺪﻳﺔ‪ ،‬ﳒﺪ ﺃﻥ ﻣﻜﺎﻧﺔ ﺍﳌﺮﺃﺓ ﻓﻴﻪ ﺃﺩﱏ ﻣﻦ ﺍﻟﺮﺟﻞ ﻭﲞﺎﺻﺔ ﰲ ﺍﳌﺎﺿﻲ" )ﺍﻟﺜﺎﻗﺐ‪2002 ،‬‬
    ‫ﻡ‪ ،‬ﺹ ‪.(169‬‬
    ‫ﻛﺎﻧﺖ ﺍﳌﺮﺃﺓ ﺍﳊﻀﺮﻳﺔ ﻭﺍﻟﺒﺪﻭﻳﺔ ﰲ ﻭﺿﻊ ﻻ ﳛﺴﺪ ﻋﻠﻴﻪ‪.‬‬
    ‫ﻛﺎﻧﺖ "ﺍﻟﻔﺘﺎﺓ ﺣﻘﺎ ﻣﺸﺮﻭﻋﺎ ﻟﻠﺰﻭﺍﺝ ﻣﻦ ﺍﺑﻦ ﻋﻤﻬﺎ ‪ ،‬ﺑﻞ ﻭﻳﻌﺘﱪ ﺍﺑﻦ ﺍﻟﻌﻢ ﻭﻟﻴﺎ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻻ ﳝﻜﻨﻬﺎ‬
    ‫ﺍﻟﺰﻭﺍﺝ ﻣﻦ ﻏﲑﻩ ﺇﻻ ﺑﻌﺪ ﺃﺧﺬ ﻣﻮﺍﻓﻘﺘﻪ ﻭﺍﻹﺫﻥ ﳍﺎ ﺑﺎﻟﺰﻭﺍﺝ‪ .‬ﻭﻫﺬﻩ ﺍﻟﻮﻻﻳﺔ ﻻﺑﻦ ﺍﻟﻌﻢ ﻋﻠﻰ ﺍﻟﻔﺘﺎﺓ ﺗﻈﻞ‬
    ‫ﻗﺎﺋﻤﺔ ﺑﺎﻟﺮﻏﻢ ﻣﻦ ﻭﺟﻮﺩ ﺃﺏ ﻭﺇﺧﻮﺓ ﻟﻠﻔﺘﺎﺓ‪ .‬ﻭﻫﻜﺬﺍ‪ ،‬ﺇﻥ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺰﻭﺍﺝ ﻳﻜﻮﻥ ﺷﻴﺌﺎ ﻣﻘﺪﺭﺍ ﻟﻠﻔﺘﺎﺓ‬
    ‫ﺍﻟﺒﻜﺮﻯ‪ .‬ﻭﻗﺪ ﺃﻗﺮ ﺍﻟﻌﺮﻑ ﺃﻥ ﻻﺑﻦ ﺍﻟﻌﻢ ﺍﳊﻖ ﰲ ﻗﺘﻞ ﺍﺑﻨﺔ ﻋﻤﻪ ﺇﺫﺍ ﺗﺰﻭﺟﺖ ﻣﻦ ﻏﲑﻩ ﺩﻭﻥ ﻣﻮﺍﻓﻘﺘﻪ‪ ،‬ﲝﻴﺚ‬
    ‫ﻳﺒﻴﺢ ﻟﻪ ﺍﻟﻌﺮﻑ ﻗﺘﻠﻬﺎ ‪ ،‬ﻛﻤﺎ ﻳﻌﻔﻴﻪ ﻫﺬﺍ ﺍﻟﻌﺮﻑ ﺃﻳﻀﺎ ﻣﻦ ﺩﻓﻊ ﺍﻟﺪﻳﺔ ﺍﻟﱵ ﺗﻔﺮﺽ ﻋﻠﻰ ﺍﻟﻘﺎﺗﻞ" )ﺍﻟﺼﺎﱀ‪،‬‬
    ‫‪ 2006‬ﻡ‪ ،‬ﺹ ‪ ،24‬ﺑﺎﺧﺘﺼﺎﺭ(‪.‬‬
    ‫ﺫﻛﺮ ﻳﻮﺳﻒ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻌﺒﺪﺍﷲ )‪ 2003‬ﻡ( ﰲ ﻛﺘﺎﺑﻪ ﺗﺎﺭﻳﺦ ﺍﻟﺘﻌﻠﻴﻢ ﰲ ﺍﳋﻠﻴﺞ ﺍﻟﻌﺮﰊ‬
    ‫)‪ 1971-1913‬ﻡ( ﺃﻥ ﺍﳌﺮﺃﺓ ﰲ ﺍ‪‬ﺘﻤﻊ ﺍﳋﻠﻴﺠﻲ ﺗﻮﻟﺖ ﺑﻌﺾ ﻣﻬﺎﻡ ﺍﻟﺪﻭﺭ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻟﺮﺏ ﺍﻷﺳﺮﺓ‪،‬‬
    ‫ﻣﺜﻞ ﺍﲣﺎﺫ ﺑﻌﺾ ﺍﻟﻘﺮﺍﺭﺍﺕ ﺍﳋﺎﺻﺔ ﺑﺎﺣﺘﻴﺎﺟﺎﺕ ﺍﳌﻨﺰﻝ ﻭﺗﺮﺑﻴﺔ ﺍﻟﻨﺶﺀ ﻭﺷﺌﻮﻥ ﺍﻷﺳﺮﺓ ﻻ ﺳﻴﻤﺎ ﰲ ﻓﺘﺮﺓ‬
    ‫ﺫﻫﺎﺏ ﺍﻟﺮﺟﺎﻝ ﻟﻠﻐﻮﺹ )ﺹ ‪ .(95‬ﻭﺃﺷﺎﺭ ﺍﻟﺒﺎﺣﺚ ﺇﱃ ﻋﻘﺒﺔ ﻣﻦ ﺍﻟﻌﻘﺒﺎﺕ ﺍﻟﱵ ﻭﺍﺟﻬﺖ ﻓﺌﺔ ﻣﻦ ﺍﻟﻨﺴﺎﺀ‬
    ‫ﻭﺍﻟﺮﺟﺎﻝ ﻓﻴﻘﻮﻝ ﺍﳌﺆﻟﻒ ﻋﻦ ﺍﻟﻐﻮﺍﺹ ﺃﻧﻪ ﻛﺎﻥ ﻳﻌﻴﺶ ﻛﺎﻟﻌﺒﺪ ﻣﻦ ﺟﺮﺍﺀ ﻋﻼﻗﺎﺕ ﺍﻹﻧﺘﺎﺝ "ﻓﻬﻮ ﻻ ﳜﺮﺝ‬
    ‫ﻣﻦ ﺍﻟﺪﻳﻦ ﺇﻻ ﻓﻴﻤﺎ ﻧﺪﺭ‪ ،‬ﻭﻳﺒﻘﻰ ﻣﺪﻳﻨﺎ ﻟﺮﺏ ﻋﻤﻠﻪ ﺍﻟﺬﻱ ﻳﺮﻏﻤﻪ ﻋﻠﻰ ﺃﻥ ﻳﻌﻤﻞ ﻣﻌﻪ ﰲ ﻛﻞ ﻣﻮﺳﻢ ﻣﻦ‬
    ‫ﻣﻮﺍﺳﻢ ﺍﻟﻐﻮﺹ‪ .‬ﻭﺇﺫﺍ ﺗﻮﰲ ﻫﺬﺍ ﺍﻟﻐﻮﺍﺹ ﻭﻫﻮ ﻣﺪﻳﻦ ﻟﺮﺏ ﻋﻤﻠﻪ ﻓﺈﻧﻪ ﻛﺜﲑﺍ ﻣﺎ ﳚﺪ ﺃﺑﻨﺎﺀﻩ ﺃﻭ ﻣﻦ ﳝﻜﻨﻪ‬
    ‫ﺍﻟﻌﻤﻞ ﻣﻨﻬﻢ ﻋﻠﻰ ﺃﺧﺬ ﻣﻜﺎﻧﻪ ﰲ ﺍﳌﻮﺳﻢ ﺍﻟﺬﻱ ﻳﻠﻴﻪ‪ .‬ﻭﺇﺫﺍ ﺭﻓﻀﺖ ﺍﻷﺳﺮﺓ ﻛﺎﻥ ﻋﻠﻴﻬﺎ ﺑﻴﻊ ﻣﻨﺰﳍﻢ ﺃﻭ ﻣﺎ‬
    ‫ﳝﻠﻜﻮﻥ ﻣﻦ ﺣﻄﺎﻡ ﺍﻟﺪﻧﻴﺎ ﺗﺴﺪﻳﺪﺍ ﻟﺪﻳﻦ ﻟﺮﺏ ﺍﻟﻌﺎﺋﻠﺔ ﺍﳌﺘﻮﰱ‪ .‬ﻭﰲ ﻛﺜﲑ ﻣﻦ ﺍﻷﺣﻴﺎﻥ ﻧﺮﻯ )ﺍﻟﻄﻮﺍﺵ( ﺗﺎﺟﺮ‬
    ‫ﺍﻟﻠﺆﻟﺆ‪ ،‬ﺃﻭ )ﺍﻟﻨﻮﺧﺬﺓ( ﺻﺎﺣﺐ ﺍﻟﺴﻔﻴﻨﺔ ﻳﺮﻏﻢ ﺯﻭﺟﺔ ﺍﻟﻐﻮﺍﺹ ﺍﳌﺘﻮﰱ ﻋﻠﻰ ﺍﻟﺰﻭﺍﺝ ﻣﻨﻪ ﺣﱴ ﻳﺴﻘﻂ ﺣﻘﻪ ﰲ‬
    ‫ﺍﳌﻄﺎﻟﺒﺔ ﺑﺘﺴﺪﻳﺪ ﺩﻳﻦ ﺯﻭﺟﻬﺎ‪ .‬ﻭﰲ ﺑﻌﺾ ﺍﳊﺎﻻﺕ ﻳﺘﻢ ﺍﻟﺰﻭﺍﺝ ﻓﺘﺘﺤﻮﻝ ﺍﻟﺰﻭﺟﺔ ﺇﱃ ﺧﺎﺩﻣﺔ ﰲ ﺑﻴﺖ‬
    ‫ﺍﻟﺴﻴﺪ‪ ،‬ﻭﻳﺘﺤﻮﻝ ﺍﻷﺑﻨﺎﺀ ﺇﱃ ﺃﺟﺮﺍﺀ ﻭﻏﻮﺍﺻﲔ ﻋﻠﻰ ﺳﻔﻴﻨﺔ ﺍﻟﺴﻴﺪ" )ﺹ ‪.(52-51‬‬

    ‫‪7‬‬
    ‫ﻳﻘﻮﻝ ﺩ‪ .‬ﺳﺎﱂ ﻋﺒﺎﺱ ﺧﺪﺍﺩﻩ‪ 1‬ﺃﻥ ﺍﻟﺸﺎﻋﺮ ﻋﺒﺪﺍﷲ ﺳﻨﺎﻥ ﻛﺎﻥ ﻛﺄﻧﻪ ﺁﻟﺔ ﺗﺼﻮﻳﺮ ﲤﺴﺢ ﺍﻟﻮﺍﻗﻊ ﺍﻻﺟﺘﻤـﺎﻋﻲ‬
    ‫ﺍﻟﻜﻮﻳﱵ ﻣﺴﺤﹰﺎ ﺩﻗﻴﻘﹰﺎ ﻳﻜﺸﻒ ﻣﻈﺎﻫﺮ ﺍﻟﺴﻠﺒﻴﺔ ﻭﻣﻌﻄﻴﺎﺕ ﺍﻟﺘﺨﻠﻒ‪ ,‬ﻭﺃﺳﺒﺎﺏ ﻭﺟﻮﺩﻫﺎ ﻭﺩﻭﺍﻋﻲ ﺗﻔﺸﻴﻬﺎ‪,‬‬
    ‫ﻭﺗﻮﻗﻒ ﻋﻨﺪ ﺑﻌﺾ ﺍﻟﻨﻤﺎﺫﺝ ﺍﻟﺒﺸﺮﻳﺔ ﻛﺎﻷﻋﻤﻰ ﻭﺍﻟﺼﻴﺎﺩ ﻭﺍﻟﺒﺎﺋﻊ ﻭﻏﲑﻫﻢ‪ ,‬ﻛﻤﺎ ﺗﻮﻗﻒ ﰲ ﻗﺼﻴﺪﺗﻪ )ﺍﻟﻔﺘﺎﺓ(‬
    ‫ﻳﺼﻒ ﺣﺎﳍﺎ ﻭﻳﻄﺎﻟﺒﻬﺎ ﺑﺎﻟﺜﻮﺭﺓ ﻣﻦ ﺃﺟﻞ ﺍﻟﻌﻠﻢ‪:‬‬

    ‫ﻭﺳــــﻘﻮﻙ ﺑﺎﻟﻘــــﺪﺡ ﺍﳌﺮﻳــــﺮ‬ ‫ﺣﺒﺴــــﻮﻙ ﺑﺎﻟﺒﻴــــﺖ ﺍﳊﻘــــﲑ‬


    ‫_________________________‬ ‫_________________________‬

    ‫ﻛـــﺎﻟﻄﲑ ﰲ ﺍﻟﻘﻔـــﺺ ﺍﻟﺼـــﻐﲑ‬ ‫ﺣﺒﺴــــــﻮﻙ ﰲ ﺯﻧﺰﺍﻧــــــﺔ‬


    ‫_________________________‬ ‫_________________________‬

    ‫ﺭﻙ ﺑــــﲔ ﺟــــﺪﺭﺍﻥ ﻭﺳــــﻮﺭ‬ ‫ﻣــــﺎﺫﺍ ﺃﺭﺍﺩﻭﺍ ﻣــــﻦ ﺇﺳــــﺎ‬


    ‫_________________________‬ ‫_________________________‬

    ‫ﻋﺎﻧﺖ ﺍﻟﻔﺘﺎﺓ ﺍﻟﻌﺮﺑﻴﺔ ﻣﻦ ﺍﻷﻣﻴﺔ ﻭﺍﻗﺘﺼﺮ ﺗﻌﻠﻴﻤﻬﺎ ﻋﻠﻰ ﺣﻔﻆ ﺑﻌﺾ ﺍﻟﺴﻮﺭ ﺍﻟﻘﺮﺁﻧﻴـﺔ ﻭﺑﻌـﺾ‬
    ‫ﺍﻷﺣﻜﺎﻡ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺣﺎﻟﺖ ﺍﻟﻈﺮﻭﻑ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺩﻭﻥ ﺗﻌﻠﻴﻤﻬﻦ ﺍﻟﻘﺮﺍﺀﺓ ﻭﺍﻟﻜﺘﺎﺑﺔ ﻟﻌﺪﺓ ﻗﺮﻭﻥ ﺍﻟﻠﻬﻢ ﻧﺴـﺒﺔ‬
    ‫ﻗﻠﻴﻠﺔ ﻣﻨﻬﻦ ﺗﻌﻠﻤﻦ‪ .‬ﻭﰲ ﺍﳋﻤﺴﻴﻨﺎﺕ ﻣﻦ ﺍﻟﻘﺮﻥ ﺍﳌﺎﺿﻲ ﱂ ﻳﻜﻦ ﻣﻦ ﺍﻟﺴﻬﻞ ﻟﻸﺳﺮ ﺃﻥ ﺗﺘﺮﻙ ﺑﻨﺎ‪‬ﺎ ﻳـﺬﻫﱭ‬
    ‫ﻟﻠﺪﺭﺍﺳﺔ ﻭﻛﺎﻧﺖ ﺍﻟﻔﺘﺎﺓ ﻗﺒﻞ ﺫﻟﻚ ﲤﻨﻊ ﻣﻦ ﺍﳋﺮﻭﺝ ﻣﻦ ﺍﻟﺒﻴﺖ ﻋﻨﺪﻣﺎ ﺗﺒﻠﻎ ﺳﻦ ﺍﶈﻴﺾ ‪ .‬ﻭﻣـﻦ ﻧﺼـﺎﺋﺢ‬
    ‫ﺍﻟﻌﻠﻤﺎﺀ ﻋﺪﻡ ﲤﻜﲔ ﺍﳌﺮﺃﺓ ﻣﻦ ﺭﺅﻳﺔ ﺍﻷﺟﺎﻧﺐ ﻗﺎﻝ ﺃﺣﺪﻫﻢ "ﻭﻳﺘﺤﺮﺯ ﻋﻦ ﺇﻇﻬﺎﺭ ﺇﻓـﺮﺍﻁ ﳏﺒﺘـﻬﺎ ﻭﻋـﻦ‬
    ‫ﻣﺸﺎﻭﺭ‪‬ﺎ ﰲ ﺍﻟﻜﻠﻴﺎﺕ ﻭﻻ ﻳﻄﻠﻌﻬﺎ ﻋﻠﻰ ﺃﺳﺮﺍﺭﻫﺎ ﻓﺈ‪‬ﺎ ﻭﺇﻥ ﻛﺘﻤﺘﻬﺎ ﺣﺎ ﹰﻻ ﺗﻈﻬﺮﻫﺎ ﻋﻨﺪ ﻇﻬـﻮﺭ ﺍﻟﻐـﲑﺓ‬

    ‫‪ 1‬ﺍﻟﺸﻌﺮ ﺍﻟﻌﺮﰊ ﺍﳌﻌﺎﺻﺮ ﰲ ﺍﻟﻜﻮﻳﺖ‪ .‬ﻣﻌﺠﻢ ﺍﻟﺒﺎﺑﻄﲔ ﻟﻠﺸﻌﺮﺍﺀ ﺍﻟﻌﺮﺏ ﺍﳌﻌﺎﺻﺮﻳﻦ‪:‬‬


    ‫‪http://www.albabtainpoeticprize.org/Encyclopedia/studies/Kuwait/0001.htm‬‬

    ‫ﻭﻟﺪ ﺍﻟﺸﺎﻋﺮ ﻋﺒﺪ ﺍﷲ ﺳﻨﺎﻥ ﳏﻤﺪ ﰲ ﻋﺎﻡ ‪ 1917‬ﰲ ﺍﻟﻜﻮﻳﺖ ﻭﺗﻮﰲ ﻋﺎﻡ ‪ . 1984‬ﺩﺭﺱ ﰲ ﺍﻟﻜﺘﺎﺏ ﰒ ﰲ ﺍﳌﺪﺭﺳﺔ‬
    ‫ﺍﻷﲪﺪﻳﺔ ﻭﺃﺻﺪﺭ ﺩﻳﻮﺍﻧﻪ ﺍﻷﻭﻝ ‪ :‬ﻧﻔﺤﺎﺕ ﺍﳋﻠﻴﺞ ﻋﺎﻡ ‪ 1964‬ﻭﲨﻊ ﺷﻌﺮﻩ ﻭﺃﺻﺪﺭﻩ ﰲ ﺃﺭﺑﻌﺔ ﺃﺟﺰﺍﺀ ﻫﻲ ‪ :‬ﺍﻟﺒﻮﺍﻛﲑ ‪:‬‬
    ‫ﷲ ﺍﻟــﻮﻃﻦ " ﺍﻻﻧﺴــﺎﻥ ﺍﻟﺸــﻌﺮ ﺍﻟﻀــﺎﺣﻚ‪ .‬ﻭﺍﻟﺸــﺎﻋﺮ ﻣــﻦ ﻣﺆﺳﺴــﻲ ﺭﺍﺑﻄــﺔ ﺍﻷﺩﺑــﺎﺀ‪.‬‬

    ‫‪8‬‬
    ‫ﻭﳚﻨﺒﻬﺎ ﺍﳌﻼﻫﻲ ﻭﺍﻟﻨﻈﺮ ﺇﱃ ﺍﻷﺟﺎﻧﺐ ﻭﺍﺳﺘﻤﺘﺎﻉ ﺣﻜﺎﻳﺎﺕ ﺍﻟﺮﺟﺎﻝ ﻭﳎﺎﻟﺴﺔ ﻧﺴﺎﺀ ﻳﻌﻠﻤﻦ ﻫﺬﻩ ﺍﻷﻋﻤـﺎﻝ‬
    ‫ﺳﻴﻤﺎ ﰲ ﺍﻟﻌﺠﺎﺋﺰ"‪.‬‬

    ‫ﻭﻟﻘﺪ ﻛﺎﻧﺖ ﻋﺎﺩﺓ )ﺍﳋﻔﺎﺭ( ﺳﺎﺋﺪﺓ ﰲ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﳋﻠﻴﺠﻴﺔ "ﻭﺍﳋﻔﺎﺭ ﻫﻮ ﺣﻔﻞ ﺇﻋﻼﻥ‬
    ‫ﻋﻦ ﺍﻟﺘﺤﺠﺐ‪ ,‬ﻭﺫﻟﻚ ﺃﻥ ﺍﻟﺒﻨﺖ ﺇﺫﺍ ﺑﻠﻐﺖ ﺍﻟﺘﺎﺳﻌﺔ ﻣﻦ ﻋﻤﺮﻫﺎ‪ ,‬ﺃﻭ ﺣﻮﳍـﺎ‪ ,‬ﺃﺧـﺬﻭﻫﺎ ﰲ ﺗﻄـﻮﺍﻑ ﰲ‬
    ‫ﺍﻟﺸﻮﺍﺭﻉ ﻣﻊ ﲨﻊ ﻣﻦ ﺍﻟﺒﻨﺎﺕ ﻭﻣﻌﻬﻦ ﻧﺴﺎﺀ ﺭﺍﺷﺪﺍﺕ‪ ,‬ﻭﻳﻘﻮﻡ ﺍﳉﻤﻊ ﺑﺎﻟﺪﻭﺭﺍﻥ ﰲ ﺍﻟﺸـﻮﺍﺭﻉ ﻭﺍﻟﺴـﻮﻕ‬
    ‫ﺍﻟﺘﺠﺎﺭﻱ‪ ,‬ﻣﺮﺩﺩﺍﺕ ﺑﻌﺾ ﺍﻷﻏﺎﱐ ﻭﻣﺘﺰﻳﻨﺎﺕ ﺑﺄﺣﻠﻰ ﺍﻟﺰﻳﻨﺔ ‪ ...‬ﰒ ﺗﺪﺧﻞ ﺍﻟﺒﻨﺖ ﺇﱃ ﺍﻟﺒﻴﺖ ﻭﻫﻮ ﺩﺧـﻮﻝ‬
    ‫‪‬ﺎﺋﻲ ﰲ ﺍﻟﻐﺎﻟﺐ ﻟﻠﺒﻨﺖ ﺍﳌﺨﻔﻮﺭﺓ ﻭﻻ ﲣﺮﺝ ﺍﻟﺒﻨﺖ ﺑﻌﺪﻩ ﻟﻠﺸﻮﺍﺭﻉ ﺇﻻ ﻟﻠﻀﺮﻭﺭﺓ ﺣﱴ ﺗﺘﺰﻭﺝ" )ﺍﻟﻐﺬﺍﻣﻲ‪,‬‬
    ‫‪ 2004‬ﻡ‪ ,‬ﺹ ‪ , 139 -138‬ﺑﺎﺧﺘﺼﺎﺭ ﻭﺗﺼﺮﻑ( ‪ .‬ﻭﰲ ﺍ‪‬ﺘﻤﻊ ﺍﻟﻜﻮﻳﱵ ﺍﻟﻘـﺪﱘ ﻋﻨـﺪﻣﺎ ﺗﺒﻠـﻎ‬
    ‫ﺍﻟﺼﺒﻴﺔ ﺍﻟﺼﻐﲑﺓ ﻋﺸﺮ ﺳﻨﲔ ﲣﻔﺮ ﺃﻱ ﺗﺒﻘﻰ ﺩﺍﺧﻞ ﺍﻟﺒﻴﺖ ﻷ‪‬ﺎ ﺃﺻﺒﺤﺖ ﰲ ﻋﺪﺍﺩ ﺍﻟﻨﺴﺎﺀ ﻭﻻ ﲣﺮﺝ ﺇﻻ ﰲ‬
    ‫ﺍﳊﺎﻻﺕ ﺍﻟﻨﺎﺩﺭﺓ )ﻣﻮﺳﻮﻋﺔ ﺍﻷﺳﺮﺓ‪ ،‬ﺝ‪ ،1‬ﺹ ‪.(421‬‬

    ‫ﻭﰲ ﻧﻔﺲ ﺍﻟﺴﻴﺎﻕ ﳒﺪ ﰲ ﺃﻫﺰﻭﺟﺘﻨﺎ ﺍﻟﺸﻌﺒﻴﺔ )ﺍﳊﺪﺍﺩ‪2006 ،‬ﻡ‪ ،‬ﺹ ‪ (6‬ﺗﻌﺒﲑ ﻋـﻦ ﺣـﺎﻝ‬
    ‫ﺍﻟﺒﻨﺎﺕ ﻗﺪﳝﺎ ﺃﻫﺰﻭﺟﺔ ﺟﺎﺀ ﻓﻴﻬﺎ‪:‬‬

    ‫ﺇﺣﻨﺎ ﺑﻨﺎﺕ ﺃﲪﺪ ﺗﻼﻗﻴﻨﺎ ‪...‬ﻛﻠﻴﻨﺎ ﺣﻠﻮﻩ ﺩﺑﻖ ﺇﺩﻳﻨﺎ‬

    ‫ﺇﺣﻨﺎ ﺑﻨﺎﺕ ﳐﻔﺮﺍﺕ‪...‬ﺑﺎﻟﺒﻴﺖ ﺩﻭﻡ ﻣﻘﻌﺪﺍﺕ‬

    ‫ﻣﺎ ﻧﻔﺮﺡ ﺇﻻ ﺑﺎﻟﺴﻔﺮ ‪...‬ﺑﺎﻟﺪﻳﺮﺓ ﻣﺎ ﺟﻨﻪ ﺑﺸﺮ‬

    ‫ﻛﻞ ﺷﻴﺊ ﺣﺮﺍﻡ ﺣﱴ ﺍﳍﻮﺍ ﺣﱴ ﺍﻟﺴﻼﻡ‬

    ‫ﻭﺍﻟﻄﻠﻌﺔ ﺑﺎﳊﺴﺮﺍﺕ ﻋﻠﻴﻨﺎ‪...‬ﺇﺣﻨﺎ ﺑﻨﺎﺕ ﺃﲪﺪ ﺗﻼﻗﻴﻨﺎ‬

    ‫ﺇﻥ ﺍﳌﺎﺿﻲ ﲝﻼﻭﺗﻪ ﻭﻣﺮﺍﺭﺗﻪ ﻳﺆﺛﺮ ﰲ ﺍﳊﺎﺿﺮ ﺑﻌﻤﻘﻪ ﻭﺍﺗﺴﺎﻋﻪ‪ .‬ﻳﻘﻮﻝ ﻋﺒﺪﺍﳊﻤﻴﺪ ﺍﻷﻧﺼﺎﺭﻱ‬
    ‫)‪ 2005‬ﻡ( "ﻭﻣﻊ ﺃﻥ ﺍﳌﺮﺃﺓ ﺍﳋﻠﻴﺠﻴﺔ ﺗﻮﻟﺖ ﻣﻨﺎﺻﺐ ﻗﻴﺎﺩﻳﺔ‪ ,‬ﺇﻻ ﺃﻥ ﺍﻟﺜﻘﺎﻓﺔ ﺍﳋﻠﻴﺠﻴﺔ ﺍﻟﺴﺎﺋﺪﺓ ﻫﻲ ﺛﻘﺎﻓﺔ‬
    ‫ﺫﻛﻮﺭﻳﺔ ‪ ...‬ﻻ ﳝﻜﻦ ﻟﻠﻤﺠﺘﻤﻊ ﺍﳋﻠﻴﺠﻲ ﺃﻥ ﻳﻮﺍﺟﻪ ﺍﳌﺪ ﺍﳌﺘﺼﺎﻋﺪ ﻟﻠﺘﺸﺪﺩ ﺇﻻ ﺑﺜﻘﺎﻓﺔ ﺍﳌﺮﺍﺟﻌﺔ‪ ,‬ﻭﺇﻋﺎﺩﺓ‬
    ‫ﺍﻟﻨﻈﺮ ﰲ ﺍﳌﻨﻈﻮﻣﺔ ﺍﻟﺜﻘﺎﻓﻴﺔ ﺍﻟﻌﺎﻣﺔ ﺑﺮﻣﺘﻬﺎ" )ﺹ‪ .(20‬ﻭﺫﻛﺮ ﻋﺒﺪﺍﻟﻌﺰﻳﺰ ﺍﻟﺴﻨﺒﻞ )‪ 2005‬ﻡ( ﻧﺎﺋﺐ ﺍﳌﺪﻳﺮ‬
    ‫ﺍﻟﻌﺎﻡ ﻟﻠﻤﻨﻈﻤﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻟﻠﺘﺮﺑﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﺔ ﻭﺍﻟﻌﻠﻮﻡ ﰲ ﺩﺭﺍﺳﺘﻪ ﺍﳌﻌﻨﻮﻧﺔ ﺍﻷﺑﻌﺎﺩ ﺍﻟﺴﻴﺎﺳﻴﺔ ﳊﺮﻛﺔ ﺗﻌﻠﻴﻢ ﺍﻟﻜﺒﺎﺭ‪:‬‬
    ‫ﻣﻨﻈﻮﺭ ﻋﺎﳌﻲ ﺃﻥ ﻣﻮﺭﻭﺛﺎﺕ ﺍﳌﺎﺿﻲ "ﻣﺜﻠﺖ ﺭﺅﻳﺔ ﺳﻴﺎﺳﻴﺔ ﺗﻌﻜﺲ ﺛﻘﺎﻓﺔ ﻣﺘﺤﺠﺮﺓ ﺍﻧﺒﺜﻘﺖ ﻣﻦ ﻋﺼﻮﺭ‬

    ‫‪9‬‬
    ‫ﺍﻟﺘﺨﻠﻒ ﻭﺃﺳﻬﻤﺖ ﰲ ﺗﻜﺮﻳﺲ ﺍﻟﺪﻭﺭ ﺍﳍﺎﻣﺸﻲ ﻟﻠﻤﺮﺃﺓ ﰲ ﺣﻴﺎﺓ ﻭﺗﻔﻜﲑ ﺍ‪‬ﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ" )ﺹ ‪.(52‬‬
    ‫ﻭﻳﻮﺿﺢ ﺗﻘﺮﻳﺮ ﺍﻟﺘﻨﻤﻴﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻟﻌﺎﻡ )‪ 2004‬ﻡ( ﺍﻟﺼﺎﺩﺭ ﻣﻦ ﺍﳌﻜﺘﺐ ﺍﻹﻗﻠﻴﻤﻲ ﻟﻠﺪﻭﻝ ﺍﻟﻌﺮﺑﻴﺔ‬
    ‫ﲢﺖ ﺇﺷﺮﺍﻑ ﻫﻴﺌﺔ ﺍﻷﻣﻢ ﺍﳌﺘﺤﺪﺓ ﺃﻥ ﺍﳌﺮﺃﺓ ﺍﻟﻌﺮﺑﻴﺔ ﻻﺯﺍﻟﺖ ﺗﻌﺎﱐ ﻣﻦ ﻣﺼﺎﻋﺐ ﻛﺜﲑﺓ )ﺹ‪.(91‬‬
    ‫ﻭﺗﺸﲑ ﺇﻧﻌﺎﻡ ﺍﳌﻔﱵ )‪ 2005‬ﻡ( ﺃﻥ " ﲤﺜﻴﻞ ﺍﻟﻔﺘﻴﺎﺕ ﰲ ﺑﺮﻧﺎﻣﺞ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﻌﺎﱄ ﰲ ﺍﻟﺒﻠﺪﺍﻥ ﺍﻟﻌﺮﺑﻴﺔ‬
    ‫ﻣﺎ ﺯﺍﻝ ﺩﻭﻥ ﺍﳌﺴﺘﻮﻯ ﺍﳌﻨﺸﻮﺩ‪ ,‬ﻭﻛﺬﻟﻚ ﻫﻮ ﺍﳊﺎﻝ ﰲ ﻣﻌﻈﻢ ﺍﻟﻮﻇﺎﺋﻒ ﺍﻹﺩﺍﺭﻳﺔ ﻭﺍﻟﺴﻴﺎﺳﻴﺔ ﺍﻟﻌﻠﻴﺎ" )ﺹ‬
    ‫‪" .(29‬ﺇﻥ ﻣﻦ ﻳﻨﻈﺮ ﰲ ﺃﺣﻮﺍﻝ ﺍﳌﺮﺃﺓ ﰲ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻹﺳﻼﻣﻴﺔ‪ ,‬ﻧﻈﺮﺓ ﺍﻟﻔﺎﺣﺺ ﺍﻟﻮﺍﻗﻌﻲ‪ ,‬ﻻ‬
    ‫ﻳﺴﻤﺢ ﻟﻨﻔﺴﻪ ﺑﺄﻥ ﻳﺄﺧﺬﻩ ﻏﺮﻭﺭ ﺍﳌﻌﺠﺐ ﺑﺎﻟﺬﺍﺕ ‪ ,‬ﻓﻴﻨﻜﺮ ﻭﺟﻮﺩ ﻣﺴﺎﺣﺎﺕ ﺳﻮﺩﺍﺀ ﰲ ﻟﻮﺣﺔ ﺍﻟﺘﻜﻮﻳﻦ‬
    ‫ﺍﻟﺒﺸﺮﻱ ﻭﺍﻹﻧﺴﺎﱐ ﰲ ﻫﺬﻩ ﺍ‪‬ﺘﻤﻌﺎﺕ" )ﺯﺭﺍﻗﻂ‪ 2005 ,‬ﻡ‪ ,‬ﺹ ‪.(91‬‬
    ‫ﺫﻛﺮﺕ ﺳﻌﺎﺩ ﺍﻟﺼﺒﺎﺡ ﺃﻥ "ﻋﺼﺮ ﺍﳊﺮﱘ ﻻ ﻳﺰﺍﻝ ﺣﻴﺎ ﻳﺮﺯﻕ‪..‬ﰲ ﻋﻘﻠﻨﺎ ﺍﻟﺒﺎﻃﻦ‪ .‬ﻭﺭﻏـﻢ ﺑﻌـﺾ‬
    ‫ﺩﻳﻮﻙ ﺍﻟﻘﺒﻴﻠﺔ ﻻ ﻳﺰﺍﻟﻮﻥ ﻳﺘﺒﺠﺤﻮﻥ ﺑﺎﻟﺘﻘﺪﻣﻴﺔ ﻭﺍﻟﻌﺼﺮﻧﺔ ﻭﺍﻟﺘﺤﻀﺮ‪ ..‬ﻓﺈ‪‬ﻢ ﻳﺮﺗﻌﺸﻮﻥ ﻏﻀﺒﺎ ﻟﺴﻤﺎﻋﻬﻢ ﻋﻦ‬
    ‫ﳒﺎﺡ ﺃﻳﺔ ﺩﺟﺎﺟﺔ ﰲ ﺃﻱ ﻗﻦ" )ﺍﳌﺴﻌﻮﺩﻱ‪ 2000 ،‬ﻡ‪ ،‬ﺹ ‪.(90‬‬
    ‫ﲨﻴﻊ ﺍﳌﺆﺛﺮﺍﺕ ﺍﻟﺴﺎﺑﻘﺔ ﻭﻏﲑﻫﺎ ﺟﻌﻠﺖ ﻋﻤﻠﻴﺔ ﺩﺧﻮﻝ ﺍﳌﺮﺃﺓ ﳎﺎﻝ ﺍﻟﻌﻤﻞ ﺃﻣﺮﺍ ﺻـﻌﺒﺎ ﻭﰲ ﻋـﺎﻡ‬
    ‫‪ 1960‬ﻡ ﺍﻗﺘﺤﻤﺖ ﺷﺮﻳﻔﺔ ﻋﺒﺪﺍﻟﻮﻫﺎﺏ ﺍﻟﻘﻄﺎﻣﻲ ﳎﺎﻝ ﺍﻟﻌﻤﻞ ﻛﺄﻭﻝ ﺍﻣﺮﺃﺓ ﻛﻮﻳﺘﻴﺔ ﻓﺎﺷﺘﻐﻠﺖ ﻣﻮﻇﻔـﺔ ﰲ‬
    ‫ﺷﺮﻛﺖ ﻧﻔﻂ ﺍﻟﻜﻮﻳﺖ ﻭﻋﻤﻠﺖ ﻋﻠﻰ ﲢﻄﻴﻢ ﺍﳊﻮﺍﺟﺰ ﺍﻟﺒﺎﻟﻴﺔ ﺍﳌﻀﺮﻭﺑﺔ ﺣﻮﻝ ﺍﳌﺮﺃﺓ ﺍﻟﻜﻮﻳﺘﻴـﺔ )ﺍﳊـﺎﰎ‪،‬‬
    ‫‪ 2004‬ﻡ‪ ،‬ﺹ ‪ ،88‬ﺍﻟﻌﺴﺎﻑ‪ 2000 ،‬ﻡ‪ ،‬ﺹ ‪.(107‬‬
    ‫ﻭﺭﻏﻢ ﺍﻟﺘﺤﺪﻳﺎﺕ ﺍﻟﻜﱪﻯ ﺑﺮﻉ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻟﻜﺎﺗﺒﺎﺕ ﺍﳋﻠﻴﺠﻴﺎﺕ ﰲ ﺗﺼﻮﻳﺮ "ﻇﻠﻢ ﺍ‪‬ﺘﻤﻊ ﳍـﻦ‬
    ‫ﻭﺳﻴﻄﺮﺓ ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﻣﻘﺪﺭﺍ‪‬ﻦ" ﻭﻇﻬﻮﺭ ﺍﻟﻜﺘﺎﺑﺎﺕ ﺍﻟﻨﺴﺎﺋﻴﺔ "ﰲ ﻣﻨﻄﻘﺔ ﺗﺴﻴﻄﺮ ﻋﻠﻴﻬﺎ ﺍﻟﻌﺎﺩﺍﺕ ﻭﺍﻟﺘﻘﺎﻟﻴـﺪ‬
    ‫ﺍﳌﻮﺭﻭﺛﺔ ﺍﻟﱵ ﲢﻂ ﻣﻦ ﻗﻴﻤﺔ ﺍﳌﺮﺃﺓ ﺃﻣﺎﻡ ﺍﻟﺮﺟﻞ ﳍﻮ ﺷﻲﺀ ﻛﺒﲑ ﰲ ﻧﻈﺮ ﺍﻟﻨﻘﺎﺩ ﻭﺍﻟﺒﺎﺣﺜﲔ" )ﺍﻟﻘـﺘﻢ‪2006 ،‬‬
    ‫ﻡ‪ ،‬ﺹ ‪.(101 ،77‬‬

    ‫" ﺍﳌﻤﺎﺭﺳﺎﺕ ﺍﻟﻴﻮﻣﻴﺔ ﺣﱴ ﻭﻗﺘﻨﺎ ﻫﺬﺍ ﻟﺪﻯ ﺑﻌﺾ ﺍﻟﻔﺌﺎﺕ ﺍﻟﱵ ﺗﺮﻳﺪ ﺃﻥ ﺗﻘﻮﺽ ﻛﻴﺎﻥ ﺍﳌﺮﺃﺓ ﻭ‪‬ﺰﻣﻬﺎ‬
    ‫ﻣﻦ ﺍﻟﺪﺍﺧﻞ ﺗﻌﺪ ﺧﲑ ﺷﺎﻫﺪ ﻋﻠﻰ ﺍﳔﻔﺎﺽ ﺷﺄﻥ ﺍﻷﻧﺜﻰ ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺴﺘﺎﺭ ﻫﻮ ﺍﻟﻐﲑﺓ ﻋﻠﻴﻬﺎ ﻭﲪﺎﻳﺘﻬﺎ ﻣـﻦ‬
    ‫ﺿﻌﻔﺎﺀ ﺍﻟﻨﻔﻮﺱ ﻭﺍﳌﺘﻄﻔﻠﲔ ﻣﻦ ﺍﻟﺮﺟﺎﻝ!! ﻓﺎﳌﺮﺃﺓ ﻻ ﻳﺬﻛﺮ ﺍﲰﻬﺎ ﰲ ﺍ‪‬ﺎﻟﺲ‪ ،‬ﻭﻣﻦ ﺍﻟﻌﻴﺐ ﻭﺍﻟﻌﺎﺭ ﺃﻥ ﻳﺬﻛﺮ‬
    ‫ﺍﻟﺮﺟﻞ ﺍﺳﻢ ﺯﻭﺟﺘﻪ ﺃﻣﺎﻡ ﺍﻟﻐﺮﺑﺎﺀ‪ ،‬ﻛﻤﺎ ﺇﻧﻪ ﻣﻦ ﺍﻟﻌﻴﺐ ﺃﻥ ﻳﺴﻤﻊ ﺻﻮ‪‬ﺎ‪ ،‬ﺃﻭ ﺗﻘﻒ ﺧﻠﻒ ﺍﻟﺒﺎﺏ ﻟﺘﺮﺩ ﻋﻠﻰ‬
    ‫ﺍﻟﻄﺎﺭﻕ !! ﻧﺘﻴﺠﺔ ﻟﺘﺮﺍﺟﻊ ﺍﻟﻮﻋﻲ ﺑﺄﳘﻴﺔ ﺗﻌﻠﻴﻢ ﺍﳌﺮﺃﺓ ﺗﻌﻠﻴﻤﹰﺎ ﻋﺎﻟﻴﹰﺎ ﲢﻤﻠﺖ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻟﻔﺘﻴﺎﺕ ﺍﻟﻄﻤﻮﺣـﺎﺕ‬
    ‫ﺳﻠﺒﻴﺔ ﺁﺑﺎﺋﻬﻦ ﲡﺎﻩ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﻭﻗﻤﻦ ﲟﺤﺎﻭﻻﺕ ﻣﻜﺜﻔﺔ ﻟﻠﺨﻼﺹ ﻣﻦ ﺃﺳﺮ ﺍﻟﻌﺎﺩﺍﺕ ﺍﳋﻄﺄ ﻭﻗﺪ ﻣﺜﻠﻦ ﰲ‬
    ‫ﺍﻟﻌﺼﺮ ﺍﳊﺪﻳﺚ ﻃﻼﺋﻊ ﺍﻟﺘﺤﺮﻳﺮ ﻣﻦ ﻇﻠﻤﺎﺕ ﻋﺼﻮﺭ ﺍﻟﺘﺨﻠﻒ ﻭﺍﻻﳓﻄﺎﻁ ﺇﱃ ﺁﻓﺎﻕ ﺍﻟﻌﻠﻢ ﻭﺍﳌﻌﺮﻓﺔ‪ .‬ﺗﻌـﺪ‬
    ‫ﺍﻟﺪﻛﺘﻮﺭﺓ ﻋﺎﺋﺸﺔ ﺑﻨﺖ ﺍﻟﺸﺎﻃﺊ ﳕﻮﺫﺟﹰﺎ ﻣﺘﻘﺪﻣﹰﺎ ﳌﺎ ﺗﺼﻨﻌﻪ ﺍﻹﺭﺍﺩﺓ ﺍﳊﺮﺓ ﰲ ﺳـﺒﻴﻞ ﲢﻘﻴـﻖ ﺍﻷﻫـﺪﺍﻑ‬
    ‫ﺍﳌﺸﺮﻭﻋﺔ" )ﻣﺮﱘ ﺍﻟﻨﻌﻴﻤﻲ‪2006 ,‬ﻡ‪ ،‬ﺃﻭﺭﺍﻕ ﻣﻦ ﻧﻘﺪ ﺍﻟﺬﺍﺕ(‪.‬‬

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    ‫ﺗﻘﻮﻝ ﻣﻔﺴﺮﺓ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺍﻷﺩﻳﺒﺔ ﻋﺎﺋﺸﺔ ﻋﺒﺪ ﺍﻟﺮﲪﻦ "ﺑﻨﺖ ﺍﻟﺸﺎﻃﺊ" " ﺇﻥ ﺍﶈﻨﺔ ﺍﻟﱵ ﺍﺑﺘﻠـﻰ ‪‬ـﺎ‬
    ‫ﺍﻟﺸﺮﻕ ﺍﻹﺳﻼﻣﻲ ﰲ ﺍﻟﻘﺮﻧﲔ ﺍﻟﺴﺎﺑﻘﲔ ‪ ،‬ﻗﺪ ﺿﺮﺑﺖ ﺑﲔ ﺍﳌﺮﺃﺓ ﺍﻟﻌﺮﺑﻴﺔ ﺍﳌﺴﻠﻤﺔ ﻭﺑﲔ ﻣﺎﺿﻴﻬﺎ ﺍﻷﻏـﺮ‬
    ‫ﺑﺴﻮﺭ ﺃﺻﻢ ﻭﻣﻨﺤﺖ ﺍﻟﺮﺟﻌﻴﺔ ﺳﻠﻄﺔ ﻣﺮﻫﻮﺑﺔ ‪ ،‬ﺗﺰﻋﻢ ﺑﺎﺳﻢ ﺍﻟﺪﻳﻦ ﺃﻥ ﺗﻌﻠـﻴﻢ ﺍﻟﺒﻨـﺖ ﻛﻔـﺮ‪ ،‬ﻭﺍﻥ‬
    ‫ﺷﻬﻮﺩﻫﺎ ﺍ‪‬ﺎﻟﺲ ﺍﻟﻌﻠﻤﻴﺔ ﺇﳊﺎﺩ ‪ ،‬ﻭﺃﻥ ﺧﺮﻭﺟﻬﺎ ﻣﻦ ﺃﺳﻮﺍﺭ ﺍﳊﺮﱘ ﺍﻟﺘﺮﻛﻲ ﻣﻌﺼﻴﺔ ﻭﺃﰒ‪.‬‬
    ‫ﻭﻣﺴﺦ ﺍﳊﺠﺎﺏ ﺍﻟﺬﻱ ﺃﺭﺍﺩ ﺑﻪ ﺍﻹﺳﻼﻡ ﻋﺰﺓ ﺍﳌﺮﺃﺓ ‪ ،‬ﻭﺍﳋﺒﺎﺀ ﺍﻟﺬﻱ ﺃﺭﺍﺩ ﻣﻨﻪ ﻋﻤﺮ ﻛﺮﺍﻣﺔ ﺍﻟﺘﺼـﻮﻥ ‪،‬‬
    ‫ﺣﱴ ﺃﻣﺴﻴﺎ ﻧﻮﻋﺎ ﻣﻦ ﺍﻷﻏﻼﻝ ﻭﺍﻷﺻﻔﺎﺩ ‪.‬‬
    ‫ﻭﺻﺎﺭﺕ ﺍﳊﺮﻳﺔ ﰲ ﺩﻧﻴﺎ ﺍﻟﻨﺴﺎﺀ ﺇﱃ ﻧﻘﻴﺾ ﻣﻌﻨﺎﻫﺎ ﺍﻷﻭﻝ ‪ ،‬ﻓﺒﻌﺪ ﺃﻥ ﻛﺎﻧﺖ ﺍﳊﺮﺍﺋﺮ ﻫﻦ ﺍﳌﺼـﻮﻧﺎﺕ‬
    ‫ﺍﻟﻌﺰﻳﺰﺍﺕ ‪ ،‬ﺃﻣﺴﲔ ﰲ ﺃﺣﻠﻚ ﻋﺼﻮﺭ ﺍﻟﺸﺮﻕ ﺍﻹﺳﻼﻣﻲ ﺍﳌﺴﺘﻌﺒﺪﺍﺕ ﺍﻟﺬﻟﻴﻼﺕ ‪.‬‬
    ‫ﻭﺑﺎﺳﻢ ﺍﻹﺳﻼﻡ ﻋﺰﻟﺖ ﺍﳌﺮﺃﺓ ﺍﻟﻌﺮﺑﻴﺔ ﻋﻦ ﺍﳊﻴﺎﺓ‪ ،‬ﻭﻧﺒﺬﺕ ﻣﻦ ﺍ‪‬ﺘﻤﻊ ﻭﺃﻟﻘﻴﺖ ﻓﻴﻤﺎ ﻳﺸﺒﻪ ﺍﻟﺴﺠﻦ ‪،‬‬
    ‫ﻭﻓﺮﺽ ﻋﻠﻴﻬﺎ ‪ -‬ﺇﱃ ﺃﻳﺎﻡ ﺃﻣﻲ ﺭﲪﻬﺎ ﺍﷲ ‪ -‬ﺃﻻ ﲣﺮﺝ ﻣﻦ ﺍﻟﺒﻴﺖ ﺇﻻ ﺇﱃ ﺍﻟﻘﱪ‪ .‬ﻭﺑﺎﺳﻢ ﺍﻟﺪﻳﻦ ﺣﻴﻞ ﺑﻴﻨـﻬﺎ‬
    ‫ﻭﺑﲔ ﺍﻟﻌﻠﻢ ﺍﻟﺬﻱ ﻫﻮ ﻓﺮﻳﻀﺔ ﻋﻠﻰ ﻛﻞ ﻣﺴﻠﻢ ﻭﻣﺴﻠﻤﺔ‪ ...‬ﻣﻀﻰ ﺍﻟﻘﺮﻥ ﺍﻟﺘﺎﺳﻊ ﻋﺸﺮ ﻭﻟـﻴﺲ ﰲ ﻫـﺬﺍ‬
    ‫ﺍﻟﺸﺮﻕ ﺳﻮﻯ ﻣﺪﺭﺳﺔ ﺇﺳﻼﻣﻴﺔ ﻭﺍﺣﺪﺓ ﻟﻠﺒﻨﺎﺕ ‪ ،‬ﻋﻠﻰ ﺣﲔ ﻓﺘﺤﺖ ﺃﺑﻮﺍﺏ ﺑﻠـﺪﻧﺎ ﻟﻠﺒﻌﺜـﺎﺕ ﺍﻟﺘﺒﺸـﲑﻳﺔ‬
    ‫ﻭﺍﻷﺟﻨﺒﻴﺔ ‪ ،‬ﺗﻔﺘﺢ ﻣﺎ ﺷﺎﺀﺕ ﻣﻦ ﻣﺪﺍﺭﺱ ﻟﻠﺒﻨﺎﺕ ‪ ،‬ﻣﺘﻐﻠﻐﻠﺔ ﰲ ﺃﳓﺎﺀ ﺍﻟﺸﺮﻕ ﺍﻟﻌـﺮﰊ ‪ ،‬ﺩﻭﻥ ﺭﻗﻴـﺐ ﺃﻭ‬
    ‫ﺣﺴﺎﺏ !‪) "1‬ﺑﺎﺧﺘﺼﺎﺭ(‪.‬‬
    ‫ﻭﻳﺆﻛﺪ ﺍﻟﺒﺎﺣﺜﻮﻥ ﰲ ﻋﻠﻢ ﺍﻹﺩﺍﺭﺓ ﺍﻟﺘﺮﺑﻮﻳﺔ ) ‪Malek, 2005, Virginia board of‬‬
    ‫)‪ (education (2003‬ﻋﻠﻰ ﺃﻧﻪ ﻻ ﺑﺪ ﻣﻦ ﺗﻨﻤﻴﺔ ﻃﺎﻗﺎﺕ ﺍﻷﻓﺮﺍﺩ ﺍﻟﻘﻴﺎﺩﻳﺔ ﻟﻠﺠﻨﺴﲔ ﻣﻨـﺬ ﻣﺮﺣﻠـﺔ‬
    ‫ﺍﻟﻄﻔﻮﻟﺔ ﺍﳌﺒﻜﺮﺓ‪ ,‬ﻭﺗﻌﻠﻴﻤﻬﻢ ﻓﻨﻮﻥ ﺍﻹﺩﺍﺭﺓ ﻭﺍﳊﻮﺍﺭ ﻭﺍﳌﻬﺎﺭﺍﺕ ﺍﳊﻴﺎﺗﻴﺔ ﻷ‪‬ـﺎ ﻣﺮﺣﻠـﺔ ﺗﺘﺴـﻢ ﺑﺎﳊﻴﻮﻳـﺔ‬
    ‫ﻭﺍﻟﻨﺸﺎﻁ‪ .‬ﻛﻤﺎ ﺃﻛﺪﺕ ﺑﻌﺾ ﺍﻟﺪﺭﺍﺳﺎﺕ ﻭﺍﻟﺘﻘﺎﺭﻳﺮ ﺍﻟﻌﺮﺑﻴﺔ ﺍﳌﻌﻨﻴﺔ ﺑﺘﻘﺪﻡ ﺍﳌﺮﺃﺓ )ﺷـﻬﺎﺏ‪ ,2005 ,‬ﺹ‬
    ‫‪ ,55‬ﺍﻟﺒﻼﻭﻧﺔ‪ 2005 ,‬ﻡ ﺹ ‪ (Stelter, 2002 ,15‬ﺃﻥ ﻣﺸﺎﺭﻛﺔ ﺍﳌﺮﺃﺓ ﰲ ﺍﻟﺮﻳﺎﺩﺓ ﻭﺍﻟﻘﻴﺎﺩﺓ ﻣـﻦ‬
    ‫ﺍﳌﻤﻜﻦ ﺃﻥ ﺗﺴﺎﻫﻢ ﰲ ﺗﻘﻮﻳﺔ ﺟﺬﻭﺭ ﺍﻟﺪﳝﻮﻗﺮﺍﻃﻴﺔ ﻭﺗﻌﺰﻳﺰ ﺟـﻮﺩﺓ ﺍﻟﻨﻤـﻮ ﺍﻻﻗﺘﺼـﺎﺩﻱ ﻭﺍﻻﺟﺘﻤـﺎﻋﻲ‬
    ‫ﻟﻠﻤﺆﺳﺴﺎﺕ ﻓﻀﻼ ﻋﻦ ﺃ‪‬ﺎ ﺣﺮﻳﺔ ﺇﻧﺴﺎﻧﻴﺔ ﻭﻗﻴﻤﺔ ﻛﻮﻧﻴﺔ‪ .‬ﻟﺬﻟﻚ ﺑﺎﺕ ﻣﻦ ﺍﻟﻀﺮﻭﺭﻱ ﺃﻥ ﺗﻠﻌـﺐ ﺍﳌـﺮﺃﺓ‬
    ‫ﺩﻭﺭﻫﺎ ﰲ ﻣﺴﲑﺓ ﺍﻟﺘﻨﻤﻴﺔ ﺍ‪‬ﺘﻤﻌﻴﺔ ﻋﻠﻰ ﺃﺳﺎﺱ ﺍﳌﺸﺎﺭﻛﺔ ﰲ ﺍﲣﺎﺫ ﺍﻟﻘﺮﺍﺭ ﻋﻠﻰ ﺍﻟﺴﺎﺣﺔ ﺍﶈﻠﻴﺔ ﻭﺍﻟﺪﻭﻟﻴﺔ ‪.‬‬

    ‫‪ 1‬ﺟﺰﺀ ﻣﻦ ﳏﺎﺿﺮﺓ ﺃﻟﻘﺘﻬﺎ ﺑﻨﺖ ﺍﻟﺸﺎﻃﺊ ﰲ ﺍﻟﻜﻮﻳﺖ ﺑﻘﺎﻋﺔ ﻣﺪﺭﺳﺔ ﺍﻟﺸﻮﻳﺦ ﺍﻟﺜﺎﻧﻮﻳﺔ ﻋﺎﻡ ‪ 1957‬ﻡ " ﻓﺎﻧﺒﻌﺚ ﺻﻮﺕ‬
    ‫ﺍﻟﺪﻛﺘﻮﺭﺓ ﺑﻨﺖ ﺍﻟﺸﺎﻃﺊ ﻣﻦ ﻓﻮﻕ ﻣﻨﱪ ﺍﶈﺎﺿﺮﺍﺕ ﰲ ﺍﻟﻜﻮﻳﺖ ﻷﻭﻝ ﻣﺮﺓ "‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻣﻌﺎﺭﻑ ﺍﻟﻜﻮﻳﺖ ‪ .‬ﳏﺎﺿﺮﺍﺕ‬
    ‫ﺍﳌﻮﺳﻢ ﺍﻟﺜﻘﺎﰲ ﺍﻟﺜﺎﻟﺚ )‪1376‬ﻫـ ‪1957 -‬ﻡ(‪ .‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ‪.‬‬

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    ‫ﻧﺴﺎﺅﻫﺎ ﺫﻭﺍﺕ ﺩﻳﺎﻧﺔ‬
    ‫ﰲ ﻋﺎﻡ ‪ 1186‬ﻫـ )‪ 1772‬ﻡ( ﺟﺎﺀ ﺍﻟﺸﻴﺦ ﻋﺒﺪﺍﷲ ﺍﻟﺴـﻮﻳﺪﻱ ﺍﻟﺒﻐـﺪﺍﺩﻱ ﺇﱃ ﺍﻟﻜﻮﻳـﺖ‬
    ‫ﻓﻮﺻﻒ ﺭﺟﺎﻝ ﺍﻟﻜﻮﻳﺖ ﺑﺎﻟﻜﺮﻡ ﻭﺃ‪‬ﻢ "ﺃﻫﻞ ﺻﻼﺡ ﻭﻋﻔﺔ ﻭﺩﻳﺎﻧﺔ" "ﻭﻛﺬﻟﻚ ﻧﺴﺎﺅﻫﺎ ﺫﻭﺍﺕ ﺩﻳﺎﻧـﺔ ﰲ‬
    ‫ﺍﻟﻐﺎﻳﺔ" )ﺍﳌﻨﻴﺲ‪ 2002 ،‬ﻡ‪ ،‬ﺍﻟﻌﺠﻤﻲ‪ ،2006 ،‬ﺹ ‪ .(105‬ﻭﻋﻦ ﻧﺴﺎﺀ ﺍﻟﺒﺎﺩﻳﺔ ﻗﺎﻝ ﺩﻳﻜﺴﻮﻥ "ﻣﻜﺎﻧﺔ‬
    ‫ﺍﳌﺮﺃﺓ ﺑﲔ ﺃﻫﻞ ﺍﻟﺒﺎﺩﻳﺔ ﲤﻨﺤﻬﺎ ﺣﺮﻳﺔ ﻭﺳﻌﺎﺩﺓ ﺃﻛﱪ ﻣﻦ ﺃﺧﺘﻬﺎ ﺳﺎﻛﻨﺔ ﺍﳌﺪﻳﻨﺔ" )ﻋﺒﺪﺍﳌﻌﻄﻲ‪ 2003 ،‬ﻡ‪ ،‬ﺹ‬
    ‫‪ (57‬ﻭﺃﺷﺎﺭ ﺍﻟﺮﺣﺎﻟﺔ ﺍﻷﻣﺮﻳﻜﻲ ﻟﻮﺷﺮ –ﺍﻟﺬﻱ ﺯﺍﺭ ﺍﻟﻜﻮﻳﺖ ﰲ ﺍﻟﻌﺎﻡ ‪ 1861‬ﻡ – ﺇﱃ ﺍﻟﻜﻮﻳﺖ ﻭﺃﻫﻠـﻬﺎ‬
    ‫ﻓﻘﺎﻝ "ﺗﻈﻬﺮ ﺍﻟﻜﻮﻳﺖ ﻛﻤﺪﻳﻨﺔ ﻋﺮﺑﻴﺔ ﻓﺎﺋﻘﺔ ﺍﻟﻨﻈﺎﻓﺔ ‪...‬ﻭﻧﺴﺎﺀ ﺍﻟﻜﻮﻳﺖ ﻣﺸﻬﻮﺭﺍﺕ ﺑﺼﻨﺎﻋﺘﻬﻦ ﻭﻣﻬﺎﺭ‪‬ﻦ‬
    ‫ﰲ ﲨﻴﻊ ﺍﻷﻋﻤﺎﻝ ﺍﻟﻴﺪﻭﻳﺔ ﻛﺎﳊﻴﺎﻛﺔ ﻭﺍﻟﻐﺰﻝ ﻭﺍﻟﻨﺴﻴﺞ ‪...‬ﺍﱁ‪ .‬ﻣﺜﻞ ﺫﻟﻚ ﺣﺴﻦ ﻣﻈﻬﺮﻫﻦ‪ ،‬ﻓﻬﻦ ﻳﻌﺘـﱪﻥ‬
    ‫ﲜﺎﻧﺐ ﺍﻟﺘﺮﻛﻴﺎﺕ ﻭﺍﻹﻳﺮﺍﻧﻴﺎﺕ‪ ...‬ﻭﳍﺬﻩ ﺍﻟﻐﺎﻳﺔ ﻳﻌﺘﱪﻥ ﺃﺷﺪ ﻧﺴﺎﺀ ﺍﳋﻠﻴﺞ ﻣﻼﺣﺔ" )ﺍﻟﻮﻗﻴـﺎﻥ‪2003 ،‬ﻡ‪،‬‬
    ‫ﺹ ‪ .(20‬ﻭﺃﺷﺎﺩ ﺩﻳﻜﺴﻮﻥ ﺑﺄﺧﻼﻕ ﺃﻫﻞ ﺍﻟﺒﺎﺩﻳﺔ ﰲ ﺍﻟﻜﻮﻳﺖ "ﺑﻘﻮﻟﻪ‪ :‬ﻭﺍﺑﻦ ﺍﻟﺒﺎﺩﻳﺔ ﻣﻬﻤﺎ ﻛﺎﻧﺖ ﺣﺎﻟﺘـﻪ‬
    ‫ﺍﳌﺎﺩﻳﺔ ﻓﻬﻮ ﺭﺍﺋﻊ ﰲ ﺿﻴﺎﻓﺘﻪ‪ ،‬ﻭﻫﻮ ﻋﻠﻰ ﺍﺳﺘﻌﺪﺍﺩ ﻟﺬﺑﺢ ﺁﺧﺮ ﲨﻞ ﺃﻭ ﻧﻌﺠﺔ ﻟﺪﻳﻪ ﻹﻛﺮﺍﻡ ﺿﻴﻔﻪ‪ ،‬ﻭﺍﻣﺮﺃﺗﻪ ﻻ‬
    ‫ﺗﻘﻞ ﻋﻨﻪ ﺣﻔﺎﻭﺓ ﻭﻛﺮﻣﻪ‪ .‬ﻓﻬﻲ ﺗﺒﺎﺩﺭ ﺑﺘﻘﺪﱘ ﻭﻋﺎﺀ ﳝﺘﻠﺊ ﲝﻠﻴﺐ ﺍﻟﻨﺎﻗﺔ ﺗﺮﺣﻴﺒﺎ ﺑﺎﻟﻀﻴﻒ ﺇﺫﺍ ﻣﺮ ﺃﻣﺎﻡ ﺧﻴﻤﺘﻬﺎ‬
    ‫ﰲ ﻏﻴﺎﺏ ﺯﻭﺟﻪ" )ﺍﻟﻐﻨﻴﻢ‪ 2005 ،‬ﻡ‪ ،‬ﲝﻮﺙ ﳐﺘﺎﺭﺓ ﻣﻦ ﺗﺎﺭﻳﺦ ﺍﻟﻜﻮﻳﺖ‪ .‬ﺹ ‪.(91‬‬
    ‫ﻭﰲ ﻫﺬﻩ ﺍﻷﻳﺎﻡ ﺑﺪﺃﺕ ﺍﻟﻔﺘﺎﺓ ﺍﻟﻜﻮﻳﺘﻴﺔ ﺗﻜﻤﻞ ﺩﺭﺍﺳﺎ‪‬ﺎ ﺍﳉﺎﻣﻌﻴﺔ ﻭﺍﻟﻌﻠﻴﺎ ﻛﻤﺎ ﺃ‪‬ﺎ ﺣﺮﻳﺼﺔ ﻋﻠـﻰ‬
    ‫ﻭﻇﻴﻔﺘﻬﺎ ﺍﳌﻨﺰﻟﻴﺔ ﺑﺼﻮﺭﺓ ﺗﺒﺸﺮ ﲞﲑ ﻛﺜﲑ ﻭﺗﺰﻳﺪ ﻣﻦ ﺍﻟﺴﻘﻒ ﺍﳌﻌﺮﰲ ﻭﺗﻘـﻮﻡ ﺑﺘﺮﺷـﻴﺪ ﻋﻤﻠﻴـﺔ ﺍﳊـﺮﺍﻙ‬
    ‫ﻚ ﳎﺘﻤﻌﻬﺎ ﻣﻊ ﺍﳋﺎﺭﺝ‪ ،‬ﻭﻋﺮﻓﺖ ﺗﻌﻠـﻴﻢ‬ ‫ﺍﻻﺟﺘﻤﺎﻋﻲ‪ .‬ﺗﻌﺘﱪ ﺍﻟﻜﻮﻳﺖ ﻣﻦ" ﺃﻭﺍﺋﻞ ﺍﻟﺪﻭﻝ ﺍﳋﻠﻴﺠﻴﺔ ﺍﻟﱵ ﺍﺣﺘ ‪‬‬
    ‫ﺍﻟﺒﻨﺎﺕ ﻣﺒﻜﹼـﺮﺍ ﺟﺪﺍ‪ ،‬ﻭﻛﺬﻟﻚ ﺇﻓﺴﺎﺡ ﺍ‪‬ﺎﻝ ﺃﻣﺎﻣﻬﻦ ﻟﻠﻌﻤﻞ ﻭﺍﻟﺘﺤﺮﻙ ﺍﺟﺘﻤﺎﻋﻴﺎ ﻭﺛﻘﺎﻓﻴﺎ ﻭﻓﻨﻴـﺎ" )ﺃﺑـﻮ‬
    ‫ﻃﺎﻟﺐ‪ 2005 ,‬ﻡ(‪ .‬ﺑﺪﺃﺕ ﻣﺪﺍﺭﺱ ﺍﻟﺒﻨﺎﺕ ﰲ ﺍﻟﻈﻬﻮﺭ ﻋﺎﻡ ‪ 1938 – 1937‬ﻡ ﻋﻨﺪﻣﺎ ﺍﻓﺘﺘﺤﺖ ﺃﻭﻝ‬
    ‫ﻣﺪﺭﺳﺔ ﻟﻠﺒﻨﺎﺕ ﻭﻫﻲ ﺍﳌﺪﺭﺳﺔ ﺍﻟﻮﺳﻄﻰ ﺑﻴﻨﻤﺎ ﺍﳌﺪﺭﺳﺔ ﺍﻟﻘﺒﻠﻴﺔ ﻟﻠﺒﻨﺎﺕ ﺑـﺪﺃﺕ ﻣـﻦ ﺍﻟﻌـﺎﻡ ‪– 1938‬‬
    ‫‪1939‬ﻡ )ﻓﲑﻭﺯ‪ 2005 ،‬ﻡ‪ ،‬ﺹ ‪ ،51‬ﻭﺯﺍﺭﺓ ﺍﻟﺘﺮﺑﻴﺔ ‪ 2002 ،‬ﻡ‪ ،‬ﺝ‪ ،2‬ﺹ ‪ .(101‬ﻭﻣﻦ ﺍﳌﺆﺷﺮﺍﺕ‬
    ‫ﺍﳉﺪﻳﺮﺓ ﻟﻠﻤﻼﺣﻈﺔ ﻟﻜﻞ ﺩﺍﺭﺱ ﺃﻥ ﺍﺭﺗﻘﺎﺀ ﻭﻋﻲ ﺍﳌﺮﺃﺓ ﺍﻟﻜﻮﻳﺘﻴﺔ "ﻭﺇﺩﺭﺍﻛﻬﺎ ﻣﺎ ﻟﻠﻌﻠﻢ ﻭﺍﻟﺜﻘﺎﻓﺔ ﻣﻦ ﺃﳘﻴـﺔ‪،‬‬
    ‫ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﺟﻌﻠﻬﺎ ﻣﻮﺍﺯﻳﺔ ﻟﻠﺮﺟﻞ ﰲ ﺍﻟﻌﻄﺎﺀ ﺍﻟﺴﺨﻲ‪ .‬ﻭﻛﺎﻧﺖ ﺍﻟﺮﺍﺋﺪﺓ ﰲ ﻫﺬﺍ ﺍ‪‬ﺎﻝ ﺍﻟﺴـﻴﺪﺓ ﺳـﺒﻴﻜﺔ‬
    ‫ﺍﳋﺎﻟﺪ ﺍﻟﱵ ﺗﱪﻋﺖ ﻟﻠﻤﺪﺭﺳﺔ ﺍﳌﺒﺎﺭﻛﻴﺔ ﺑﺒﻴﺖ ﻛﺎﻧﺖ ﲤﻠﻜﻪ‪ .‬ﰒ ﳊﻘﺖ ‪‬ﺎ ﺍﻟﺴﻴﺪﺓ ﺷﺎﻫﺔ ﺍﻟﺼـﻘﺮ ‪ ،‬ﺍﻟـﱵ‬
    ‫ﺗﱪﻋﺖ ﺑﺎﳌﻜﺘﺒﺔ ﺍﻷﻫﻠﻴﺔ ﺑﺪﻛﺎﻥ ﻛﺎﻧﺖ ﺍﳌﻜﺘﺒﺔ ﺍﻷﻫﻠﻴﺔ ﰲ ﺣﺎﺟﺔ ﺇﻟﻴﻪ ﻹﻗﺎﻣﺔ ﻣﻘﺮﻫﺎ ﺍﳉﺪﻳـﺪ" )ﺍﻟﻮﻗﻴـﺎﻥ‪،‬‬
    ‫‪ 2003‬ﻡ‪ ،‬ﺹ ‪.(25‬‬

    ‫ﻭﻋﻨﺪﻣﺎ ﻧﺘﺤﺪﺙ ﻋﻦ ﺍﳌﺮﺃﺓ ﺍﻟﻜﻮﻳﺘﻴﺔ ﻓﺈﻧﻨﺎ ﻧﺘﺤﺪﺙ ﻋﻦ ﻗﺎﻣﺔ ﺳﺎﻣﻘﺔ ﺫﺍﺕ ﺗﻀـﺤﻴﺎﺕ ﺿـﺨﻤﺔ‬
    ‫ﺳﺎﻧﺪﺕ ﺍﻟﺘﻌﻠﻴﻢ ﺑﻔﻜﺮﻫﺎ ﻭﻣﺎﳍﺎ ﻭﻋﻄﺎﺋﻬﺎ ﻏﲑ ﺍﶈﺪﻭﺩ ﻭﱂ ﺗﺪﺧﺮ ﻭﺳﻌﺎ ﰲ ﺇﺷﺎﻋﺔ ﺍﳌﻌﺮﻓﺔ ﻭﻧﺸـﺮ ﺍﻟﺜﻘﺎﻓـﺔ‬
    ‫ﻭﻫﻨﺎﻙ ﻋﺪﺩ ﻛﺒﲑ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﺍﻟﻼﰐ ﺳﺎﳘﻦ ﰲ ﺩﻓﻊ ﻋﺠﻠﺔ ﺍﻟﺘﻌﻠﻴﻢ ﰲ ﺍﻟﻜﻮﻳﺖ ﻓﻘـﺪﻣﻦ ﺍﳌـﺎﻝ ﻭﺍﻟـﺪﻋﻢ‬

    ‫‪12‬‬
    ‫ﻟﻨﻬﻀﺔ ﺍﻟﻮﻃﻦ‪ .‬ﻭﻓﻴﻤﺎ ﻳﻠﻲ ﻧﺒﺬﺓ ﻳﺴﲑﺓ ﻋﻦ ﺣﻴﺎﺓ ﺣﺎﻓﻠﺔ ﻟﻠﻤﻄﻮﻋﺔ ﺻﺎﳊﺔ ﳏﻤﺪ ﻋﻠﻲ ﺍﻟﺮﺍﻣﺰﻱ ﺍﻟﱵ ﻭﻟﺪﺕ‬
    ‫ﻋﺎﻡ ‪ 1265‬ﻫـ ) ‪ 1849‬ﻡ ( ﻭ"ﺗﻠﻘﺖ ﺗﻌﻠﻴﻤﻬﺎ ﺑﻜﺘﺎﺏ ﺍﺑﻨﺔ ﻋﻤﻬﺎ ﺍﳌﻄﻮﻋﺔ ﻟﻄﻴﻔﺔ ﺍﻟﺸﻤﺎﱄ ‪ ،‬ﻭﻛـﺎﻥ‬
    ‫ﺑﺪﺭﻭﺍﺯﺓ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﺣﻴﺚ ﺣﻔﻈﺖ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺗﻌﻠﻤﺖ ﺃﺻﻮﻝ ﺗﻼﻭﺗﻪ ﻭﻓﻘﻬـﺖ ﺗﻌـﺎﻟﻴﻢ ﺍﻟـﺪﻳﻦ‬
    ‫ﺍﻹﺳﻼﻣﻲ‪ .‬ﺗﺰﻭﺟﺖ ﺍﳌﺮﺑﻴﺔ ﺍﻟﻔﺎﺿﻠﺔ ﻣﻦ ﺍﳌﺮﺣﻮﻡ ﺟﺎﺳﻢ ﺍﻟﺸﻤﺎﱄ ‪ ،‬ﻭﻗﺪ ﺍﲣﺬﺕ ﻣﻦ ﺑﻴﺖ ﺍﻟﺰﻭﺟﻴﺔ ﻣﻘـﺮﹰﺍ‬
    ‫ﻟﻜﺘﺎ‪‬ﺎ ‪ ،‬ﺣﻴﺚ ﻛﺎﻧﺖ ﺍﻟﺪﺭﺍﺳﺔ ﻣﺸﺘﺮﻛﺔ ﺑﲔ ﺍﻟﺒﻨﺎﺕ ﻭﺍﻟﺒﻨﻴﲔ ﺍﻟﺼﻐﺎﺭ ﻭﻛﺎﻧﺖ ﺃﻭﻗﺎﺕ ﺍﻟﺪﺭﺍﺳﺔ ﻛﻤﺎ ﻫـﻮ‬
    ‫ﺍﳊﺎﻝ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﻟﻜﺘﺎﺗﻴﺐ ﺣﻴﻨﺌﺬ – ﻋﻠﻰ ﻓﺘﺮﺗﲔ ‪ :‬ﺻﺒﺎﺣﻴﺔ ﻭﺗﺒﺪﺃ ﻣﻦ ﳓﻮ ﺍﻟﺴﺎﺑﻌﺔ ﺻـﺒﺎﺣﹰﺎ ﺇﱃ ﳓـﻮ‬
    ‫ﺍﻟﺜﺎﻧﻴﺔ ﻋﺸﺮﺓ ﻇﻬﺮﹰﺍ ‪ ،‬ﻭﻣﺴﺎﺋﻴﺔ ﻣﻦ ﺑﻌﺪ ﺃﺫﺍﻥ ﺍﻟﻌﺼﺮ ﺇﱃ ﺃﺫﺍﻥ ﺍﳌﻐﺮﺏ‪ .‬ﻭﻛﺎﻧﺖ – ﺭﲪﻬﺎ ﺍﷲ – ﺗﺘﻘﺎﺿـﻰ‬
    ‫ﻣﻦ ﻛﻞ ﺗﻠﻤﻴﺬ ﺃﻭ ﺗﻠﻤﻴﺬﺓ ﺃﺟﺮﹰﺍ ﻳﺘﺮﺍﻭﺡ ﺑﲔ ﺃﺛﻨﲔ ﻭﺃﺭﺑﻊ ﺁﻧﺎﺕ ‪ ،‬ﻭﻗﺪ ﻳﺰﻳﺪ ﺍﻷﺟﺮ ﺃﻭ ﻳﻨﻘﺺ ﺗﺒﻌﹰﺎ ﻟﻠﺤﺎﻟـﺔ‬
    ‫ﺍﳌﻌﻴﺸﻴﺔ ﻟﺬﻭﻱ ﺍﻟﻄﺎﻟﺐ ﺃﻭ ﺍﻟﻄﺎﻟﺒﺔ ﻭﰲ ﺑﻌﺾ ﺍﳊﺎﻻﺕ ﻛﺎﻧﺖ ﺗﺘﻨﺎﺯﻝ ﻋﻦ ﺃﺟﺮﻫﺎ ﻣﺴﺎﻋﺪﺓ ﻟﺒﻌﺾ ﺍﻟﻔﻘﺮﺍﺀ‬
    ‫ﻭﺭﻏﺒﺔ ﰲ ﻧﺸﺮ ﺍﻟﺘﻌﻠﻴﻢ‪ .‬ﻭﻗﺪ ﺣﺮﺻﺖ ﺍﳌﺮﺑﻴﺔ ﺍﻟﻔﺎﺿﻠﺔ ﻋﻠﻰ ﲣﺮﻳﺞ ﺍﺑﻨﺘﻴﻬﺎ ﺍﻟﺘﻮﺀﻣﲔ ﺧﲑﻳﺔ ﻭﺃﻣﻴﻨﺔ ﲣﺮﳚـﹰﺎ‬
    ‫ﳝﻜﻨﻬﻤﺎ ﻣﻦ ﺍﻟﻘﻴﺎﻡ ﺑﻌﻤﻠﻬﺎ ‪ ،‬ﺇﺫﺍ ﻋﺮﺽ ﳍﺎ ﻋﺎﺭﺽ ﻣﻦ ﻣﺮﺽ ﺃﻭ ﺳﻔﺮ‪ .‬ﺃﻣﺎ ﻣﻨﻬﺞ ﺍﻟﺪﺭﺍﺳﺔ ‪ ،‬ﻓﻜﺎﻥ ﻳﺘﻤﺜﻞ‬
    ‫ﰲ ﺗﻌﻠﻴﻢ ﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺃﺻﻮﻝ ﺗﻼﻭﺗﻪ ‪ ،‬ﻭﻓﻬﻢ ﻣﻌﺎﻧﻴﺔ ﻭﺑﻌﺾ ﺃﺣﻜﺎﻣﻪ ﺇﱃ ﺟﺎﻧﺐ ﲢﻔﻈﻴﻪ‪.‬ﻭﻣـﻦ‬
    ‫ﺗﻼﻣﻴﺬﻫﺎ ‪ :‬ﺍﻷﺩﻳﺐ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﺍﻟﺒﺼﲑ ‪ ،‬ﻭﺍﻟﺴﻴﺪ ﳏﻤﺪ ﺍﻟﺼﺎﱀ ﻭﺍﻟﺴﻴﺪ ﺣﻴﺪﺭ ﺇﲰﺎﻋﻴﻞ ﻣﻘﺎﻣﺲ‪ .‬ﻭﻣـﻦ‬
    ‫ﺗﻠﻤﻴﺬﺍ‪‬ﺎ ‪ :‬ﺍﻟﺴﻴﺪﺓ ﻣﺮﱘ ﺍﻟﺼﻔﺎﺭ ﻭﺍﳌﻄﻮﻋﺔ ﺍﻟﺴﻴﺪﺓ ﺃﻣﻴﻨﺔ ﺍﻟﺴﻴﺪ ﻋﻠﻰ ﺯﻟﺰﻟﺔ‪ .‬ﻭﻏﲑﻫﻢ ﻭﻏﲑﻫـﻦ ﻛـﺜﲑﻭﻥ‬
    ‫ﻭﻛﺜﲑﺍﺕ ﻣﻦ ﺃﺑﻨﺎﺀ ﻭﺑﻨﺎﺕ ﺍﻟﻜﻮﻳﺖ ‪ ،‬ﻭﻛﺎﻧﺖ ﺍﳌﺮﺑﻴﺔ ﺍﻟﻔﺎﺿﻠﺔ ﻣﻄﻮﻋﺔ ﻣﺸﻬﻮﺭﺓ ‪ ،‬ﻛﻤﺎ ﻛﺎﻧـﺖ ﺗﺘﻤﺘـﻊ‬
    ‫ﺑﺸﺨﺼﻴﺔ ﻗﻮﻳﺔ‪ ،‬ﻣﻊ ﺣﺴﻦ ﺧﻠﻖ ‪ ،‬ﻭﺍﺑﺘﻌﺎﺩ ﻋﻦ ﺍﳋﺸﻮﻧﺔ ﰲ ﺗﻌﻠﻴﻢ ﺍﻟﻄﻼﺏ ﻭﺍﻟﻄﺎﻟﺒﺎﺕ ﻭﻟﺬﺍ ﺃﺣﺒﻬﺎ ﺍﻷﺑﻨﺎﺀ‬
    ‫ﻭﺍﻵﺑﺎﺀ ﻭﻗﺪﻣﻮﺍ ﳍﺎ ﻣﻦ ﺍﻻﺣﺘﺮﺍﻡ ﻭﺍﻟﺘﺒﺠﻴﻞ ﻭﺍﻟﺘﻮﻗﲑ ﻣﺎ ﻫﻲ ﺟﺪﻳﺮﺓ ﺑﻪ‪ .‬ﺗﻮﻓﻴﺖ ﰲ ﺷﻬﺮ ﺭﻣﻀـﺎﻥ ﻋـﺎﻡ‬
    ‫‪ 1383‬ﻫـ ﺍﳌﻮﺍﻓﻖ ﻟﺸﻬﺮ ﻳﻨﺎﻳﺮ ﻋﺎﻡ ‪ 1964‬ﻡ ﻋﻦ ﻋﻤﺮ ﻳﻨﺎﻫﺰ ﻣﺌﺔ ﻭﲬﺴﺔ ﻋﺸﺮ ﻋﺎﻣﹰﺎ"‪) 1‬ﺑﺎﺧﺘﺼـﺎﺭ‬
    ‫ﻳﺴﲑ(‪.‬‬

    ‫ﻭﻣﻦ ﺍﳌﻼﺣﻆ ﺍﻟﻼﻓﺘﺔ‪ ،‬ﺃﻥ ﺍﳌﺮﺃﺓ ﺍﻟﻜﻮﻳﺘﻴﺔ ﻫﺒﺖ ﻟﻨﺠﺪﺓ ﺃﻫﻞ ﻓﻠﺴﻄﲔ ﻣﻨـﺬ ﺍﻟﻠﺤﻈـﺎﺕ ﺍﻷﻭﱃ‪.‬‬
    ‫"ﻋﻨﺪﻣﺎ ﺍﺷﺘﻌﻠﺖ ﻗﻀﻴﺔ ﻓﻠﺴﻄﲔ ﻛﺎﻧﺖ ﺍﳌﺒﺎﺩﺭﺍﺕ ﺍﻟﻜﻮﻳﺘﻴﺔ ﻭﺍﺿﺤﺔ ﻭﻛﺎﻥ ﲢﺮﻙ ﺍﻟﻜﻮﻳﺖ ﺃﻛـﱪ ﻣـﻦ‬
    ‫ﺍﻣﻜﺎﻧﺎ‪‬ﺎ ﰲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ‪ ،‬ﻷ‪‬ﺎ ﺗﺆﻣﻦ ﺑﺎﳌﺼﲑ ﺍﳌﺸﺘﺮﻙ ﻣﻊ ﺃﺑﻨﺎﺀ ﺃﻣﺘﻬﺎ ﺍﻟﻌﺮﺑﻴﺔ ﻭﻣﻦ ﺃﻣﺜﻠﺔ ﺫﻟﻚ ﻣﺎ ﻭﺭﺩ ﰲ‬
    ‫ﳎﻠﺔ ﺍﻟﻔﺘﺢ ﺍﳌﺼﺮﻳﺔ ﺍﻟﺼﺎﺩﺭﺓ ﺑﺘﺎﺭﻳﺦ ‪ 1936‬ﻡ )ﺍﻟﻌﺪﺩ ‪ (521‬ﲢـﺖ ﻋﻨـﻮﺍﻥ‪) :‬ﺑـﻴﺾ ﺍﷲ ﻭﺟـﻮﻩ‬
    ‫ﺍﻟﻜﻮﻳﺘﻴﲔ(‪ ،‬ﻭﲢﺘﻪ ﻣﺎ ﻳﻠﻲ "ﻛﺘﺐ ﺻﺪﻳﻘﻨﺎ ﺍﻟﻔﺎﺿﻞ ﺍﻟﻜﺮﱘ ﻳﻮﺳﻒ ﺑﻦ ﻋﻴﺴﻰ ﺍﻟﻘﻨﺎﻋﻲ ﳉﻤﻌﻴﺔ ﺍﻟﺸـﺒﺎﺏ‬
    ‫ﺍﳌﺴﻠﻤﲔ ﺑﺎﻟﻘﺎﻫﺮﺓ ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﺍﻟﻠﺠﻨﺔ ﺍﳌﺆﺳﺴﺔ ﰲ ﺍﻟﻜﻮﻳﺖ ﻟﻨﺠﺪﺓ ﻓﻠﺴﻄﲔ ﺑﻠﻎ ﻣﺎ ﲨﻌﺘﻪ ﻣﻦ ﺍﻹﻋﺎﻧـﺔ ﺇﱃ‬

    ‫‪ 1‬ﻣﺮﺑﻮﻥ ﻣﻦ ﺑﻠﺪﻱ ﻟﻠﺪﻛﺘﻮﺭ ﻋﺒﺪ ﺍﶈﺴﻦ ﺍﳋﺮﺍﰲ ﻧﻘﻼ ﻋﻦ ﻣﻮﻗﻊ ﺍﳌﺮﺃﺓ ﺍﻟﻜﻮﻳﺘﻴﺔ‪:‬‬
    ‫‪http://www.kwomen.com/ShowProfile.asp?ProfileID=151‬‬

    ‫‪13‬‬
    ‫ﺳﺎﻋﺔ ﻛﺘﺎﺑﺔ ﻛﺘﺎﺑﻪ ﻋﺸﺮﺓ ﺁﻻﻑ ﺭﻭﺑﻴﺔ ﻫﻨﺪﻳﺔ ‪ ،‬ﻭﺇﻥ ﺳﻴﺪﺓ ﻣﻦ ﻛﺮﺍﺋﻢ ﺍﻟﻜﻮﻳﺖ ﻻ ﺗﺮﻳﺪ ﺃﻥ ﻳﻌﺮﻑ ﻣﱪ‪‬ﺎ‬
    ‫ﺇﻻ ﺍﷲ ﻭﺣﺪﻩ ﺗﱪﻋﺖ ﳉﻬﺎﺩ ﻓﻠﺴﻄﲔ ﺑﺪﻛﺎﻥ ﲤﻠﻜﻪ ‪ ،‬ﻭﻗﺪ ﺑﻴﻊ ﺍﻟﺪﻛﺎﻥ ﺑﺄﻟﻔﲔ ﻭﲬﺴﺎﺋﺔ ﺭﻭﺑﻴﺔ" )ﺍﻟﻐﻨـﻴﻢ‪،‬‬
    ‫‪ 2005‬ﻡ‪ ،‬ﺹ ‪.(22‬‬

    ‫ﻭﰲ ﺍﻟﺴﻴﺎﻕ ﻧﻔﺴﻪ ﻓﺈﻥ ﺍﻟﺜﻨﺎﺀ ﻋﻠﻰ ﻋﻄﺎﺀ ﺍﻟﻨﺴﺎﺀ ﰲ ﺍﻟﻜﻮﻳﺖ ﻻ ﻳﻜﺘﻤـﻞ ﺇﻻ ﺑـﺬﻛﺮ ﺩﻭﺭﻫـﻦ‬
    ‫ﺍﻟﺒﻄﻮﱄ ﺍﳋﺎﻟﺪ ﺇﺑﺎﻥ ﺍﻟﻐﺰﻭ ﺍﻟﻌﺮﺍﻗﻲ ﻟﻠﻜﻮﻳﺖ ﻭﰲ ﻓﺘﺮﺓ ﺍﻟﺘﻌﻤﲑ ﺑﻌﺪ ﺍﻟﺘﺤﺮﻳﺮ‪ .‬ﻭﺭﻏﻢ ﺗﻠـﻚ ﺍﻟﺼـﻔﺤﺎﺕ‬
    ‫ﺍﳌﻀﻴﺌﺔ ﻟﺼﱪ ﺍﻟﻨﺴﺎﺀ ﻗﺪﳝﺎ ﻭﺣﺪﻳﺜﺎ ﺇﻻ ﺃﻥ ﺫﻟﻚ ﺍﳋﲑ ﻛﻠﻪ ﻻ ﻳﻨﻔﻲ ﺃﻥ ﺍﻟﻌﺪﻳﺪ ﻣـﻦ ﻋـﺎﺩﺍﺕ ﺍﳉﻤـﻮﺩ‬
    ‫ﺍﺳﺘﻮﻃﻨﺖ ﺍﻟﺒﻴﻮﺕ ﻗﺪﳝﺎ‪.‬‬

    ‫ﺍﻷﻧﺜﻰ ﻭﺍﳌﺼﺎﻋﺐ ﺍﻟﻜﱪﻯ‬


    ‫ﻟﻠﻘﻤﺮ ﻭﺟﻬﻪ ﺍﳌﺸﺮﻕ ﻭﺍﳌﻈﻠﻢ ﻭﻛﺬﻟﻚ ﺍﳊﻴﺎﺓ ﻗﺪ ﺗﺼﻔﻮ ﻭﻟﻜﻦ ﻻ ﲣﻠﻮ ﻣﻦ ﺍﻟﻜﺪﺭ‪ .‬ﺃﻛـﺪ ﺍﻟﻘﻨـﺎﻋﻲ‬
    ‫ﻋﻠﻰ ﻣﻨﺎﻗﺐ ﺍﻟﻜﻮﻳﺘﻴﲔ ﻣﺜﻞ ﺍﻟﺘﺂﻟﻒ ﻭﺍﻟﺘﺴﺎﻣﺢ ﻭﺍﻟﻜﺮﻡ ﻭﺍﻟﺘﻮﺍﺻﻞ ﻭﺍﻟﺘﻮﺍﺿﻊ ﻛﻤﺎ ﺃﻧﻪ ﻛﺘﺐ ﻋـﻦ ﺍﻟـﺪﻭﺭ‬
    ‫ﻒ ﺍﳊﻴﺎﺓ ﺷ‪‬ـﺪﺍﺩ‪‬ﻫﺎ‬
    ‫ﺍﻟﻌﻈﻴﻢ ﺍﻟﺬﻱ ﻗﺎﻣﺖ ﺑﻪ ﺍﳌﺮﺃﺓ ﻗﺪﳝﺎ ﰲ ﺑﻨﺎﺀ ﻭﺍﺳﺘﻤﺮﺍﺭ ﺍﻷﺳﺮﺓ ﺍﻟﻜﻮﻳﺘﻴﺔ ﻓﻌﺎﻧﺖ ﻣﻦ ‪‬ﺷ ﹶﻈ ‪‬‬
    ‫ﻭﻗﺪﻣﺖ ﻷﺳﺮ‪‬ﺎ ﻋﺼﺎﺭﺓ ﻋﻤﺮﻫﺎ‪.‬‬
    ‫ﺍﻟﻘﻨﺎﻋﻲ ﺭﺟﻞ ﻣﻨﺼﻒ ﻳﺬﻛﺮ ﺍﻻﳚﺎﺑﻴﺎﺕ ﻭﺍﻟﺴﻠﺒﻴﺎﺕ ﺑﺄﻣﺎﻧﺔ ﻓﻼ ﻳﺼﻮﺭ ﺍﳌﺎﺿﻲ ﺑﺎﻟﻠﻮﻥ ﺍﻟﻮﺭﺩﻱ ﺍﻟﺰﺍﻫﻲ‬
    ‫ﺑﻞ ﻛﺘﺐ ﻣﺎ ﺷﺎﻫﺪﻩ ﻭﺍﻋﺘﻘﺪﻩ ﺩﻭﻥ ﳎﺎﻣﻠﺔ‪ .‬ﻓﻴﻤﺎ ﻳﻠﻲ ﺑﻌﺾ ﺍﳌﺼﺎﻋﺐ ﺍﻟﻜﱪﻯ ﺍﻟﱵ ﻭﺍﺟﻬﺖ ﺍﻷﻧﺜﻰ ﻭﺃﺷﺎﺭ‬
    ‫ﳍﺎ ﺍﻟﻘﻨﺎﻋﻲ ﰲ ﻣﻮﺍﻃﻦ ﳐﺘﻠﻔﺔ ﻣﻦ ﻛﺘﺎﺑﻪ ﺻﻔﺤﺎﺕ ﻣﻦ ﺗﺎﺭﻳﺦ ﺍﻟﻜﻮﻳﺖ ﻣﻊ ﺷﺮﺡ ﻭﺗﻌﻠﻴﻖ ﻋﻠﻰ ﺑﻌﺾ ﺗﻠﻚ‬
    ‫ﺍﻟﻨﻘﺎﻁ‪:‬‬
    ‫‪" .1‬ﻟﻴﺲ ﻟﻠﻤﺮﺃﺓ ﻗﻴﻤﺔ ﻋﻨﺪ ﺍﻟﺮﺟﺎﻝ‪...‬ﻓﻬﻲ ﻋﻨﺪﻫﻢ ﻣﻦ ﺳﻘﻂ ﺍﳌﺘﺎﻉ‪ ،‬ﺇﺫﺍ ﺫﻛﺮ ﺍﲰﻬﺎ ﻗﺎﻝ ﺍﳌـﺘﻜﻠﻢ‬
    ‫ﻉ‪ :‬ﺣ ‪‬ﻘ ‪‬ﲑﻩ‪ ،‬ﻭ ‪‬ﺭﺩ‪‬ﻳﹸﺌ ‪‬ﻪ ﻭﺍﳌﺘﺎﻉ ﻛ ﱡﻞ ﻣﺎ ﻳ‪‬ﻨﺘﻔﻊ ﺑﻪ ﻭﻳ‪‬ﺮﻏﹶﺐ ﻓﻴـﻪ‬
    ‫ﻂ ﺍﹾﻟﻤ‪‬ﺘﺎ ﹺ‬
    ‫ﳌﺨﺎﻃﺒﻪ ﺃﻛﺮﻣﻚ ﺍﷲ"‪ .‬ﻭﺳﻘ ﹸ‬
    ‫ﻛﺄﹶﺛﺎﺙ ﺍﻟﺒﻴﺖ ﻭﺍﻟﺴ‪‬ﻠﻌﺔ‪ .‬ﻗﺎﻝ ﻓﺨﺮ ﺍﻟﺪﻳﻦ ﺑﻦ ﺍﻟﻨﺠﺎﺭ‪:‬‬
    ‫ـﺎﻉ‬
    ‫ـﻘﻂ ﺍﳌﺘـ‬ ‫ـﻦ ﺳـ‬ ‫ـﺮﺕ ﻣـ‬ ‫ـﺖ ﻭﺻـ‬ ‫ﺑﻠﻴـ‬ ‫ـﱴ‬‫ـ ‪‬ﻲ ﺣــ‬ ‫ـﻨﻮﻥ ﻋﻠــ‬‫ـﺮﺭﺕ ﺍﻟﺴــ‬ ‫ﺗﻜــ‬

    ‫ﻱ ﺑ ‪‬ﻦ ﺍﻟ ﹸﻔﺠ‪‬ﺎﺀ ‪‬ﺓ‪:1‬‬


    ‫ﻭﻗﺎﻝ ﹶﻗ ﹶﻄ ﹺﺮ ‪‬‬
    ‫ﻉ‬
    ‫ﻂ ﺍ ﹶﳌﺘ‪‬ــﺎ ﹺ‬
    ‫ﹺﺇﺫﹶﺍ ﻣ‪‬ــﺎ ﻋ‪‬ــ ‪‬ﺪ ﻣ‪‬ــ ‪‬ﻦ ﺳ‪‬ــ ﹶﻘ ‪‬‬ ‫‪‬ﻭﻣ‪‬ــﺎ ‪‬ﻟ ﹾﻠﻤ‪‬ــ ‪‬ﺮ ِﺀ ‪‬ﺧﻴ‪‬ــ ‪‬ﺮ ﻓ‪‬ــﻲ ‪‬ﺣﻴ‪‬ــﺎ ‪‬ﺓ‬

    ‫‪ 1‬ﻗﻄﺮﻱ ﺑﻦ ﺍﻟﻔﺠﺎﺀﺓ )ﺕ ‪ 697‬ﻡ(؛ ‪‬ﺟ ‪‬ﻌ ‪‬ﻮ‪‬ﻧ ﹸﺔ ﺑ ‪‬ﻦ ﻣ‪‬ﺎ ﹺﺯ ‪‬ﻥ‪ .‬ﺷﺎﻋﺮ ﻣﻦ ﺃﺷﻬﺮ ﺍﳋﻮﺍﺭﺝ ﻭﻓﺎﺭﺳﻬﺎ‪ .‬ﻭﻗﻴﻞ ﺃﻥ ﺍﻟﺒﻴﺖ ﺍﻟﺴﺎﺑﻖ ﻻﺑﻦ ﺍﳌﻘﺮ‪‬ﺏ ﺍﻟﻌﻴﻮﱐ‬
    ‫)‪ 629 - 572‬ﻫـ ‪ 1231 - 1176 /‬ﻡ(‪.‬‬

    ‫‪14‬‬
    ‫‪ .2‬ﻗﺪ ﺗﺮﻏﻢ ﺍﻟﻔﺘﺎﺓ ﻋﻠﻰ ﺯﻭﺍﺝ ﻣﻦ ﻻ ﺗﺮﻳﺪﻩ ﻭﱂ ﺗﺮﻩ ﺃﻭ ﻳﺮﺍﻫﺎ‪ .‬ﻗﺎﻝ ﺍﻟﻘﻨﺎﻋﻲ "ﻭﺳﻌﺎﺩﺓ ﺍﻟﺰﻭﺟﲔ ﺑﻌﺪ‬
    ‫ﺍﻟﺪﺧﻮﻝ ﻧﺎﺩﺭﺓ ﻓﻬﻲ ﻣﻦ ﺑﺎﺏ ﻳﺎ ﻧﺼﻴﺐ ﻳﻜﺴﺐ ﻣﺮﺓ ﻭﳜﺴﺮ ﺃﻟﻒ ﻣﺮﺓ ﻷﻧﻪ ﻻ ﻳﺮﺍﻫﺎ ﻭﻻ ﺗـﺮﺍﻩ‪،‬‬
    ‫ﻭﻛﻼ ﺍﻟﺰﻭﺟﲔ ﻻ ﻳﻌﺮﻑ ﻣﻦ ﺃﺧﻼﻕ ﺯﻭﺟﻪ ﺷﻴﺌﺎﹰ‪ ،‬ﻭﻛﻢ ﻣﻦ ﺭﺟﻞ ﻧﻔﺮﺕ ﻣﻨﻪ ﺯﻭﺟﺘﻪ ﻣـﻦ ﺃﻭﻝ‬
    ‫ﻟﻴﻠﺔ‪ ،‬ﻭﻛﻢ ﻣﻦ ﺯﻭﺟﺔ ﺗﺮﻛﻬﺎ ﺯﻭﺟﻬﺎ ﻣﻦ ﻟﻴﻠﺔ ﺍﻟﺰﻭﺍﺝ"‪.‬‬
    ‫‪ .3‬ﺍﻟﺘﺤﺎﻳﻞ ﻋﻠﻰ ﻣﲑﺍﺙ ﺍﻹﻧﺎﺙ ﻣﻦ ﺧﻼﻝ ﻭﺻﺎﻳﺎ ﺟﺎﺋﺮﺓ‪.‬‬
    ‫‪" .4‬ﻭﻟﻴﺲ ﺑﻴﺪ ﺍﳌﺮﺃﺓ ﺻﻨﺎﻋﺔ ﺗﻌﻴﺶ ﻣﻨﻬﺎ ﺇﺫﺍ ﺃﺣﻮﺟﻬﺎ ﺍﻟﺰﻣﺎﻥ ﺑﻞ ﲣﺪﻡ ﰲ ﺑﻴﻮﺕ ﺍﻷﻏﻨﻴﺎﺀ ﺃﻭ ﺗﺴﺄﻝ‪.‬‬
    ‫ﻭﺍﻟﻠﻮﺍﰐ ﳛﺴﻦ ﺍﳋﻴﺎﻃﺔ ﻭﺍﻟﺘﻄﺮﻳﺰ ﻗﻠﻴﻼﺕ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻼﰐ ﳚﻬﻠﻦ ﺫﻟﻚ"‪.‬‬
    ‫‪" .5‬ﻭﺍﳋﺮﺍﻓﺎﺕ ﺷﺎﺋﻌﺔ ﺑﲔ ﺃﻏﻠﺐ ﻧﺴﺎﺀ ﺍﻟﻜﻮﻳﺖ ﻭﻳﻌﺘﻘﺪﻥ ﺑﺄﻥ ﺍﻟﺴﺎﺣﺮﺓ ﺗﻄﲑ ﰲ ﺍﻟﻠﻴﻞ‪ ،‬ﻭﺃﻥ ﺍﻟـﺰﺍﺭ‬
    ‫ﺍﳊﺒﺸﻲ ﻭﺍﻟﺰﺍﺭ ﺍﻟﻨﻮﰊ ﳑﺎ ﻻ ﺷﻚ ﻓﻴﻪ‪ ،‬ﻭﺇﺫﺍ ﺃﺻﻴﺒﺖ ﺍﳌﺮﺃﺓ ﺑﺄﻣﺮﺍﺽ ﻋﺼﺒﻴﺔ ﻧﺴﺒﻮﻫﺎ ﺇﱃ ﺍﻟـﺰﺍﺭ"‪.‬‬
    ‫ﺲ ﺃﺟﺴﺎﻡ ﺑﻌﺾ ﺍﻟﻨـﺎﺱ ﰲ‬ ‫"ﻭﺍﻟﺰ‪‬ﺍ ‪‬ﺭ ﺣﻔﻠﺔ ﺭﺍﻗﺼﺔ ﻳ‪‬ﻘﺎﻝ ﺇ‪‬ﺎ ﺗﻘﺎﻡ ﻟﻄﺮﺩ ﺍﻷﺭﻭﺍﺡ ﺍﻟﺸﺮﻳﺮﺓ ﺍﻟﱵ ﲤ ‪‬‬
    ‫ﺯﻋﻤﻬﻢ"‪ .1‬ﻭﳍﺬﺍ ﳒﺪ ﺍﻟﻘﻨﺎﻋﻲ ﻷﻛﺜﺮ ﻣﻦ ﻣﺮﺓ ﻳﺴﺘﺸﻬﺪ ﺑﺒﻴﺖ ﻣﻦ ﺍﻟﺸﻌﺮ ﻟﻠﺸﺎﻋﺮ ﺍﻟﻠﺒﻨﺎﱐ ﺗـﺎﻣﺮ‬
    ‫ﺍﳌﻼﻁ )‪ 1914 - 1856‬ﻡ( ﺣﻴﺚ ﻗﺎﻝ ﰲ ﺫﻡ ﺍﳉﻬﻞ ‪:‬‬
    ‫ﺐ ﺍﻟﻌ‪‬ﻘــــ ﹶﻞ ﻭ‪‬ﺍﻟﻌ‪‬ﻠﻤــــﺎ‬‫ﺗ‪‬ﻌﻴــــ ‪‬‬ ‫ﺕ ‪‬ﻭﺃﹶﻭﻫـــــــﺎ ‪‬ﻡ‬ ‫ﺧ‪‬ﺮﺍﻓـــــــﺎ ‪‬‬

    ‫‪ .6‬ﻣﻌﺎﺷﺮﺓ ﺑﻌﺾ ﺍﻟﻨﺴﺎﺀ ﺑﻼ ﻋﻘﺪ ﻧﻜﺎﺡ ﺑﺎﺳﻢ ﺍﻟﺮﻕ‪ .‬ﻗﺎﻝ ﺍﻟﻘﻨﺎﻋﻲ "ﻓﻤﺎ ﺑﺎﻝ ﺍﳌﺴﻠﻤﲔ ﰲ ﺍﳉﺰﻳـﺮﺓ‬
    ‫ﳚﻴﺰﻭﻥ ﺑﻴﻊ ﺍﻷﺣﺮﺍﺭ ﻭﻳﻔﺮﻗﻮﻥ ﺑﲔ ﺍﻟﻮﻟﺪ ﻭﻭﺍﻟﺪﻳﻪ ﻭﺍﻷﺥ ﻭﺃﺧﻴﻪ ﻭﺍﳌﺮﺀ ﻭﺯﻭﺟﻪ ﲝﺠﺔ ﺃﻭﻫﻰ ﻣـﻦ‬
    ‫ﺑﻴﺖ ﺍﻟﻌﻨﻜﺒﻮﺕ ﻭﻫﻲ ﻗﻮﳍﻢ‪ :‬ﺇﻥ ﺍﻷﺭﻗﺎﺀ ﳛﺘﻤﻞ ﺃ‪‬ﻢ ﺫﺭﻳﺔ ﻣﻦ ﺃﻭﻟﺌﻚ ﺍﻟﻘـﺪﻣﺎﺀ ﻣـﻊ ﻋﻠﻤﻬـﻢ‬
    ‫ﺑﺎﻧﻘﻄﺎﻉ ﺍﻟﺮﻗﻴﻖ ﺍﻟﺸﺮﻋﻲ ﻭﻋﻠﻤﻬﻢ ﲟﺼﺪﺭ ﻫﺆﻻﺀ ﺍﻷﺭﻗﺎﺀ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺑﻌﻀـﻬﻢ ﻣـﻦ ﺑﻌـﺾ‬
    ‫ﺑﺎﻟﻨﻬﺐ ﻭﺍﻟﺴﺮﻗﺔ ﻭﺑﻴﻊ ﺑﻌﺾ ﺍﻟﻔﻘﺮﺍﺀ ﺃﻭﻻﺩﻫﻢ‪ .‬ﻭﺯﺩ ﻋﻠﻰ ﻫﺬﺍ ﺃ‪‬ﻢ ﻳﻄﺄﻭﻥ ﻫﺆﻻﺀ ﺑﺎﺳﻢ ﺍﻟﺮﻕ ﺑﻼ‬
    ‫ﻋﻘﺪ ﻧﻜﺎﺡ ﻓﺎﻟﻮﻳﻞ ﳍﻢ ﻣﻦ ﻫﺬﻩ ﺍﳉﺮﺃﺓ ﻋﻠﻰ ﺑﻴﻊ ﺍﳌﺴﻠﻤﲔ ﺍﻷﺣﺮﺍﺭ ‪‬ـﺬﻩ ﺍﳊﺠـﺔ ﺍﻟﻮﺍﻫﻴـﺔ"‬
    ‫)ﺍﳌﻠﺘﻘﻄﺎﺕ ‪ ،‬ﺑﺎﺧﺘﺼﺎﺭ(‪ .‬ﻭﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻟﻮﻁﺀ ﺣﺮﻣﻪ ﺍﻟﻘﻨﺎﻋﻲ ﺑﺸﺪﺓ ﻓﺎﻟﺮﻗﺒﺔ ﺍﻟﺸﺮﻋﻴﺔ ﺣﻴﻨﺌﺬ‬
    ‫ﻻ ﺗﻮﺟﺪ ﻭﳍﺬﺍ ﻗﺎﻝ "ﻭﻣﺎ ﻧﺮﺍﻩ ﻣﻦ ﺍﻷﺭﻗﺎﺀ ﺍﻟﻴﻮﻡ ﻓﻬﻮ ﻣﺴﺮﻭﻕ ﻣﻦ ﺃﻫﻠﻪ ﺃﻭ ﺃﻥ ﺃﻫﻠﻪ ﺑﺎﻋﻮﻩ ﺑﺴﺒﺐ‬
    ‫ﺍﻟﻔﻘﺮ")ﺍﳌﻠﺘﻘﻄﺎﺕ(‪ .‬ﻭﺫﻛﺮ ﺍﻟﻘﻨﺎﻋﻲ ﺃﻥ ﺍﻟﻀﻐﻮﻁ ﺍﻟﻐﺮﺑﻴﺔ ﻫﻲ ﺍﻟﱵ ﺃﻭﻗﻔﺖ ﻫﺬﻩ ﺍﳌﺄﺳـﺎﺓ ﻓﻘـﺎﻝ‬
    ‫ﺍﻟﻘﻨﺎﻋﻲ "ﻭﻟﻮﻻ ﺃﻥ ﺃﻭﺭﻭﺑﺎ ﻭﺃﻣﺮﻳﻜﺎ ﺣﺮﻣﺘﺎ ﺑﻴﻊ ﺍﻟﺮﻗﻴﻖ ﻣﻄﻠﻘﹰﺎ ﻟﺒﻴﻊ ﺍﳌﺴﻠﻢ ﻋﻠﻰ ﺭﺅﻭﺱ ﺍﻷﺷـﻬﺎﺩ‬
    ‫ﻭﻟﻜﻦ ﺍﻟﻔﻀﻞ ﻟﻠﻜﻔﺎﺭ ‪‬ﺬﺍ ﺍﻟﺼﻔﺢ ﻋﻦ ﺍﳌﺴﻠﻤﲔ‪ .‬ﻓﺈﺫﺍ ﻋﻠﻤﺖ ﻫﺬﺍ ﻓﻤﺎ ﺑﺎﻝ ﺍﳌﺴﻠﻤﲔ ﰲ ﺍﳉﺰﻳﺮﺓ‬
    ‫ﳚﻴﺰﻭﻥ ﺑﻴﻊ ﺍﻷﺣﺮﺍﺭ ﻭﻳﻔﺮﻗﻮﻥ ﺑﲔ ﺍﻟﻮﻟﺪ ﻭﻭﺍﻟﺪﻳﻪ ﻭﺍﻷﺥ ﻭﺃﺧﻴﻪ ﻭﺍﳌﺮﺀ ﻭﺯﻭﺟﻪ"‪ .‬ﻭﻳﺬﻛﺮ ﺍﻟﺘﺎﺭﻳﺦ‬
    ‫ﺃﻥ ﺟﺎﺭﻳﺔ ﺳﻮﺩﺍﺀ ﻫﻲ ﺃﻭﻝ ﺍﻣﺮﺃﺓ ﻋﻮﳉﺖ ﰲ ﻣﺴﺘﺸﻔﻰ ﻧﺴﺎﺋﻲ ﰲ ﺍﻟﻜﻮﻳﺖ ﻛﺎﻧﺖ ﻣﺼﺎﺑﺔ ﺑﻘﺮﺡ‬

    ‫‪ 2‬ﺍﻧﻈﺮ ﺍﶈﻴﻂ ﻣﻦ ﺗﺄﻟﻴﻒ ﺃﺩﻳﺐ ﺍﻟﻠﺠﻤـﻲ ﻭﺁﺧﺮﻭﻥ )ﻣﻮﻗﻊ ﺻﺨﺮ(‪http://qamoos.sakhr.com .‬‬

    ‫‪15‬‬
    ‫ﻛﺒﲑ ﰲ ﺭﻛﺒﺘﻬﺎ ‪ ،‬ﻭﳌﺎ ﺳﺌﻠﺖ ﻋﻦ ﺍﲰﻬﺎ ﻭﺍﺳﻢ ﻭﺍﻟﺪﻫﺎ ﻟﻘﻴﺪﻩ ﰲ ﺳـﺠﻞ ﺍﳌﺴﺘﺸـﻔﻰ ﺍﳉﺪﻳـﺪ‬
    ‫ﺃﺟﺎﺑﺖ ﺑﺄﻥ ﺍﲰﻬﺎ )ﻣﱪﻭﻛﺔ( ﺃﻣﺎ ﻭﺍﻟﺪﻫﺎ ﻓﻼ ﺗﻌﺮﻓﻪ ﻷ‪‬ﺎ ﺍﺧﺘﻄﻔﺖ ﻣﻦ ﺍﻟﺴﻮﺩﺍﻥ ﻭﻫـﻲ ﻃﻔﻠـﺔ‬
    ‫)ﺍﳊﺎﻛﻢ‪ 2004 ،‬ﻡ‪ ،‬ﺹ ‪.(93‬‬
    ‫‪" .7‬ﱂ ﺗﻔﺘﺢ ﻣﺪﺭﺳﺔ ﻟﻠﺒﻨﺎﺕ ﺇﻻ ﺳﻨﺔ ‪1357‬ﻫﺠﺮﻳﺔ ﻭﳍﺬﺍ ﲡﺪ ﺑﻮﻧﹰﺎ ﺷﺎﺳﻌﹰﺎ ﺑﲔ ﺍﻟﺮﺟﻞ ﻭﺍﳌـﺮﺃﺓ ﰲ‬
    ‫ﺍﻟﻜﻮﻳﺖ ﺳﻴﻤﺎ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻷﺩﺏ ﻭﺍﻟﺸﻌﺮ ﻭﺣﺴﻦ ﺍﻟﺘﻔﻜﲑ ﻓﻴﻤﺎ ﻫﻮ ﺻﺎﱀ ﻟﻠﻮﻃﻦ ﻭﺣﱴ ﺍﻵﻥ‬
    ‫ﱂ ﺗﻈﻬﺮ ﺑﺎﻟﻜﻮﻳﺖ ﺍﻣﺮﺃﺓ ﻋﺎﳌﺔ ﻭﻻ ﻛﺎﺗﺒﺔ ﻭﻻ ﺷﺎﻋﺮﺓ ﻭﻻ ﻣﻔﻜﺮﺓ ﻭﻻ‪ ..‬ﻭﻻ‪ ..‬ﺑﻞ ﻫﻲ ﺑﺎﻗﻴﺔ ﻋﻠﻰ‬
    ‫ﺍﻟﻔﻄﺮﺓ ﻣﻦ ﺣﻴﺚ ﺍﳋﻤﻮﻝ ﻭﺍﻷﻣﻴﺔ ﻓﻼ ﺗﻘﺮﺃ ﻭﻻ ﺗﻜﺘﺐ‪ ،‬ﻭﺍﻟﻠﻮﺍﰐ ﻳﻘﺮﺃﻥ ﻭﻳﻜﺘﱭ ‪-‬ﺇﺫﺍ ﺍﺳـﺘﺜﻨﻴﻨﺎ‬
    ‫ﺑﻨﺎﺕ ﺍﳌﺪﺍﺭﺱ ﺍﳉﺪﺩ‪ -‬ﻓﻬﻦ ﻧﻮﺍﺩﺭ ﺟﺪﹰﺍ"‪ .‬ﺇﻥ ﺣﺮﻣﺎﻥ ﺍﳌﺮﺃﺓ ﻣﻦ ﺍﳌﺪﺍﺭﺱ ﻭﳎﺎﻟﺴﺔ ﺍﻟﻌﻠﻤﺎﺀ ﻛﻤـﺎ‬
    ‫ﻗﺎﻝ ﺍﻟﻘﻨﺎﻋﻲ ﻣﻦ ﺃﻫﻢ ﻣﱪﺭﺍﺕ ﺗﺄﺧﺮ ﻣﻜﺎﻧﺔ ﺍﳌﺮﺃﺓ‪ ,‬ﻭﻟﻘﺪ ﺻﺪﻕ ﺍﻟﺸـﺎﻋﺮ ﻣﻌـﺮﻭﻑ ﺍﻟﺮﺻـﺎﰲ‬
    ‫)‪ 1945 - 1877‬ﻡ( ﺣﲔ ﻗﺎﻝ‪:‬‬
    ‫ﺑﺘﻔﻀــﻴﻞ ﺍﻟــﺬﻳﻦ ﻋﻠــﻰ ﺍﻟﻠــﻮﺍﰐ‬ ‫ﻭﻗــﺎﻟﻮﺍ ﺷــﺮﻋﺔ ﺍﻹﺳــﻼﻡ ﺗﻘﻀــﻲ‬
    ‫ـﺎﺕ‬‫ـﺪﻭﺭ ﺍﻟﻐﺎﻧﻴــ‬
    ‫ـﻪ ﺻــ‬
    ‫ـﻴﻖ ﺑــ‬
    ‫ﺗﻀــ‬ ‫ﻭﻗـــﺎﻟﻮﺍ ﺃﻥ ﻣﻌـــﲎ ﺍﻟﻌﻠـــﻢ ﺷـــﻲ ٌﺀ‬
    ‫ﻋــﻦ ﺍﻟﻔﺤﺸــﺎ ﻣــﻦ ﺍﳌﺘﻌﻠﹼﻤــﺎﺕ‬ ‫ﻒ ﻧﻔﺴــﹰﺎ‬ ‫ﻭﻗــﺎﻟﻮﺍ ﺍﳉــﺎﻫﻼﺕ ﺃﻋــ ‪‬‬
    ‫ـﻪ ‪‬ﻣﺰ‪‬ﻟـ ـﺰ‪‬ﻻﺕ‬
    ‫ـﺰﻭﻝ ﺍﻟﺸ‪‬ـ ـ ‪‬ﻢ ﻣﻨــ‬
    ‫ﺗــ‬ ‫ﻟﻘــﺪ ﻛــﺬﹶﺑﻮﺍ ﻋﻠــﻰ ﺍﻹﺳــﻼﻡ ﻛــﺬﺑﹰﺎ‬
    ‫ـﺎﺕ‬
    ‫ـﻰ ﺍﻟﺒﻨــ‬ ‫ـﻪ ﻭﻋﻠــ‬ ‫ـﻰ ﺃﺑﻨﺎﺋــ‬‫ﻋﻠــ‬ ‫ﺃﻟــﻴﺲ ﺍﻟﻌﻠــﻢ ﰲ ﺍﻹﺳــﻼﻡ ﻓﺮﺿــﹰﺎ‬
    ‫‪‬ﺗﺤ‪‬ـــ ﹼﻞ ﻟﺴـــﺎﺋﻠﻴﻬﺎ ﺍﳌﹸﺸـــﻜﻼﺕ‬ ‫ﻭﻛﺎﻧـــﺖ ﹸﺍﻣ‪‬ﻨـــﺎ ﰲ ﺍﻟﻌﻠـــﻢ ﲝـــﺮﹰﺍ‬
    ‫ـﺎﺕ‬
    ‫ـﻦ ﺃﺟــ ﹼﻞ ﺍﻟﻌﺎﳌــ‬
    ‫ـﺖ ﻣــ‬
    ‫ﻓﻜﺎﻧــ‬ ‫ﱯ ﺃﺟـــ ﹼﻞ ﻋﻠـــﻢ‬
    ‫ﻭﻋﻠﹼﻤﻬـــﺎ ﺍﻟـــﻨ ‪‬‬

    ‫ﺇﻥ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻹﺳﻼﻣﻲ ﻳﺜﺒﺖ ﻟﻨﺎ ﺃﻥ ﺳﺒﺐ ﺗﻔﻮﻕ ﺍﻟﺼﺤﺎﺑﻴﺎﺕ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻦ ﺣﺮﺻﻬﻦ ﻋﻠـﻰ‬
    ‫ﳎﺎﻟﺲ ﺍﻟﻌﻠﻢ‪ .‬ﻭﺭﺩ ﰲ ﳐﺘﺼﺮ ﺗﺎﺭﻳﺦ ﺩﻣﺸﻖ ﻛﺎﻧﺖ ﺃﻡ ﺍﻟﺪﺭﺩﺍﺀ ﻓﻘﻴﻬﺔ ‪ ...‬ﻗﺎﻝ ﻋﻮﻥ ﺑﻦ ﻋﺒﺪ ﺍﷲ‪ :‬ﺟﻠﺴﻨﺎ‬
    ‫ﺇﱃ ﺃﻡ ﺍﻟﺪﺭﺩﺍﺀ ﻓﺎﺗﻜﺄﺕ ﺫﺍﺕ ﻳﻮﻡ‪ ،‬ﻓﻘﻴﻞ ﳍﺎ‪ :‬ﻟﻌﻠﻨﺎ ﺃﻥ ﻧﻜﻮﻥ ﻗﺪ ﺃﻣﻠﻠﻨﺎﻙ؟ ﻓﺠﻠﺴﺖ‪ ،‬ﻓﻘﺎﻟـﺖ‪ :‬ﺃﺯﻋﻤـﺘﻢ‬
    ‫ﺃﻧﻜﻢ ﺃﻣﻠﻠﺘﻤﻮﱐ! ﻭﻗﺪ ﻃﻠﺒﺖ ﺍﻟﻌﺒﺎﺩﺓ ﺑﻜﻞ ﺷﻲﺀ‪ ،‬ﻓﻤﺎ ﻭﺟﺪﺕ ﺷﻴﺌﹰﺎ ﺃﺷﻔﻰ ﻟﺼﺪﺭﻱ‪ ،‬ﻭﻻ ﺃﺣﺮﻯ ﺃﻥ ﺃﺩﺭﻙ‬
    ‫ﻼ ﺃﻥ ﻳﻘﺮﺃ‪ ،‬ﻓﻘﺮﺃ‪ ....‬ﻭﻛﺎﻧﺖ ﺃﻡ ﺍﻟﺪﺭﺩﺍﺀ ﺗﻘـﻮﻝ‪:‬‬
    ‫ﻣﺎ ﺃﺭﻳﺪ ﻣﻦ ﳎﺎﻟﺴﺔ ﺍﻟﻌﻠﻤﺎﺀ ﻭﻣﺬﺍﻛﺮ‪‬ﻢ‪ .‬ﰒ ﺃﻣﺮﺕ ﺭﺟ ﹰ‬
    ‫"ﺃﻓﻀﻞ ﺍﻟﻌﻠﻢ ﺍﳌﻌﺮﻓﺔ"‪ ,‬ﻭﻗﺎﻝ ﺃﺣﺪ ﻃﻼ‪‬ﺎ‪ :‬ﻛﺘﺒﺖ ﱄ ﺃﻡ ﺍﻟﺪﺭﺩﺍﺀ ﰲ ﻟﻮﺣﱵ ﻭﻫﻲ ﺗﻌﻠﻤﲏ "ﺗﻌﻠﻤﻮﺍ ﺍﳊﻜﻤﺔ‬
    ‫ﺻﻐﺎﺭﹰﺍ ﺗﻌﻤﻠﻮﺍ ‪‬ﺎ ﻛﺒﺎﺭﹰﺍ‪ .‬ﻭﺇﻥ ﻛﻞ ﺯﺍﺭﻉ ﺣﺎﺻﺪ‪ ،‬ﻣﺎ ﺯﺭﻉ ﻣﻦ ﺧﲑ ﺃﻭ ﺷﺮ"‪ .1‬ﻫﺬﻩ ﻫﻲ ﺍﻟﻨﻤـﺎﺫﺝ ﺍﻟـﱵ‬
    ‫ﺃﺷﺮﻗﺖ ﰲ ﺍﳊﻀﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻫﻲ ﳏﻞ ﺍﻹﻗﺘﺪﺍﺀ‪.‬‬

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    ‫ﺍﻧﻈﺮ ﳐﺘﺼﺮ ﺗﺎﺭﻳﺦ ﺩﻣﺸﻖ )ﺹ ‪ , (3670‬ﺣﻠﻴﺔ ﺍﻷﻭﻟﻴﺎﺀ )ﺹ ‪ (688‬ﺻﻔﻮﺓ ﺍﻟﺼﻔﻮﺓ )ﺹ ‪ ,(490‬ﻃﺒﻘﺎﺕ ﺍﳊﻨﺎﺑﻠﺔ )ﺹ ‪, (171‬‬
    ‫ﺗﺎﺭﻳﺦ ﺑﻐﺪﺍﺩ )ﺹ ‪ ,(2687‬ﺬﻳﺐ ﺍﻟﻜﻤﺎﻝ ﰲ ﺃﲰﺎﺀ ﺍﻟﺮﺟﺎﻝ )ﺹ ‪ .(4034 -4033‬ﻛﻞ ﻫﺬﻩ ﺍﻟﻜﺘﺐ ﻣﺘﻮﻓﺮﺓ ﰲ ﻣﻮﻗﻊ ﺍﻟﻮﺭﺍﻕ‪:‬‬
    ‫‪http://www.alwaraq.com‬‬

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    ‫ﺇﻥ ﻣﻨﺎﻗﺸﺔ ﻣﺎ ﺳﺒﻖ ﺗﺴﺘﺪﻋﻲ ﺭﺑﻂ ﺍﻷﺣﺪﺍﺙ ﺍﶈﻠﻴﺔ ﺑﺎﳌﺘﻐﲑﺍﺕ ﺍﻟﺜﻘﺎﻓﻴﺔ ﺍﻟﺘﺎﺭﳜﻴﺔ ﻋﻠﻰ ﺍﳌﺴـﺘﻮﻯ‬
    ‫ﺍﻟﻌﺎﳌﻲ ﻟﺒﻴﺎﻥ ﺃﻭﺟﻪ ﺍﻟﺘﻤﺎﻳﺰ ﺑﲔ ﺍﻟﺸﻌﻮﺏ‪ .‬ﺫﻫﺐ ﺍﻟﻘﻨﺎﻋﻲ ﺇﱃ ﺃﻥ ﻏﻴﺎﺏ ﺗﻌﻠﻴﻢ ﺍﳌﺮﺃﺓ ﻭﻗﻠﺔ ﺛﻘﺎﻓﺘﻬﺎ ﻣﻦ ﺃﻫﻢ‬
    ‫ﺃﺳﺒﺎﺏ ﺗﻌﺎﺳﺔ ﺍﻟﻨﺴﺎﺀ ﻋﻠﻰ ﻣﺮ ﺍﻟﺘﺎﺭﻳﺦ ﻭﻫﻮ ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﺗﻮﺻﻞ ﺇﻟﻴﻪ ﺭﺍﺋﺪﺍﺕ ﺍﳊﺮﻛﺔ ﺍﻟﻨﺴﺎﺋﻴﺔ ﻋﺎﳌﻴﺎ ﺭﻏـﻢ‬
    ‫ﺍﻻﺧﺘﻼﻓﺎﺕ ﺍﳉﻮﻫﺮﻳﺔ ﺑﲔ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﻟﻐﺮﺑﻴﺔ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﲟﻮﺿـﻮﻉ ﲢﺮﻳـﺮ ﺍﳌـﺮﺃﺓ‪.‬‬
    ‫ﺃﺷﺎﺭﺕ ﺍﻟﱪﻳﻄﺎﻧﻴﺔ ﻣﺎﺭﻱ ﻭﻟﺴـﺘﻮﻧﻜﺮﺍﻓﺖ )‪ Mary Wollstonecraft (1851 -1759‬ﺇﱃ‬
    ‫ﺃﳘﻴﺔ ﺗﻌﻠﻴﻢ ﺍﳌﺮﺃﺓ ﻣﻄﺎﻟﺒﺔ ﺑﺘﺤﺮﻳﺮﻫﺎ‪ ،‬ﻭﻛﺎﻧﺖ ﻣﻄﺎﻟﺒﺘﻬﺎ ﰲ ﻛﺘﺎﺑﺎ‪‬ﺎ ﺍﻟﻨﺎﺭﻳﺔ ﻣﻦ ﺃﻗﻮﻯ ﺍﳌﻄﺎﻟﺒﺎﺕ ﺍﻟﱵ ﺷﻬﺪ‪‬ﺎ‬
    ‫ﺣﺮﻛﺔ ﲢﺮﻳﺮ ﺍﳌﺮﺃﺓ‪ .‬ﻭﺫﻛﺮﺕ ﻣﺎﺭﻱ ﺃﻥ ﺍﻷﻋﺮﺍﻑ ﻭﺍﻟﻌﺎﺩﺍﺕ ﺃﺷﺪ ﻗﺴﻮﺓ ﻋﻠﻰ ﺍﳌﺮﺃﺓ ﻣﻦ ﺍﻟﻘـﻮﺍﻧﲔ ﻓﻬـﻲ‬
    ‫ﺗ‪‬ﻌﺎﻗﺐ ‪ -‬ﺍﳌﺮﺃﺓ ﻟﻠﺤﻈﺔ ﻭﺍﺣﺪﺓ ﻓﻘﺪﺕ ﻓﻴﻬﺎ ﻃﻬﺎﺭ‪‬ﺎ‪ ،‬ﺭﻏﻢ ﺃﻥ ﺍﻟﺮﺟﺎﻝ ﻳﻈﻠﹼـﻮﻥ ﳏﺘـﺮﻣﲔ ﺑﻴﻨﻤـﺎ ﻫـﻢ‬
    ‫ﻣﻨﻐﻤﺴﻮﻥ ﰲ ﺍﻟﺮﺫﻳﻠﺔ‪ .‬ﻭﻣﻦ ﻫﻨﺎ ﻓﺈﻥ ﺃﻓﻀﻞ ﻃﺮﻳﻖ ﻟﺘﺤﺮﺭ ﺍﳌﺮﺃﺓ ﻛﻤﺎ ﻛﺘﺒﺖ ﻣﺎﺭﻱ ﻫﻮ ﺗﺜﻘﻴـﻒ ﻋﻘﻠـﻬﺎ‬
    ‫ﻭ‪‬ﺬﻳﺐ ﺳﻠﻮﻛﻬﺎ ﻭﳍﺬﺍ ﺍﻧﺘﻘﺪﺕ ﺣﺮﻣﺎﻥ ﺍﳌﺮﺃﺓ ﺣﻘﻬﺎ ﰲ ﺍﻟﺘﻌﻠﻴﻢ‪ ،‬ﻭﻗﺎﻟﺖ ﺃﻥ ﺍﻟﺮﺟﻞ ﳒﺢ ﰲ ﺇﻗﻨﺎﻉ ﺍﳌـﺮﺃﺓ‬
    ‫ﺑﺄ‪‬ﺎ ﻟﹸﻌﺒﺔ ﺟﻨﺴﻴﺔ‪ ،‬ﻭﺣ‪‬ﻠﻴﺔ ﻟﻠﺰﻳﻨﺔ‪ ،‬ﻭﺧﺎﺩﻣﺔ ﻣﻄﻴﻌﺔ‪ ،‬ﻭﺁﻟﺔ ﻟﻺﳒﺎﺏ‪ .‬ﺗﺮﻯ ﻣﺎﺭﻯ ﺇﻥ ﲢﺮﻳﺮ ﺍﳌـﺮﺃﺓ ﺑﺸـﻜﻞ‬
    ‫ﻣﺜﺎﱄ ﻳﻌﲏ ﺍﲢﺎﺩﹰﺍ ﺑﲔ ﺃﻡ ﻣﺘﻌﻠﻤﺔ ﻭﺯﻭﺝ ﻣﺘﻌﻠﻢ‪.1‬‬
    ‫ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﻛﺘﺎﺑﺎﺕ ﻣﺎﺭﻱ ﻣﻦ ﺃﻗﺪﻡ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻨﺴﺎﺋﻴﺔ ﺍﻟﻌﺎﳌﻴﺔ ﰲ ﺍﻟﻔﻜﺮ ﺍﻟﺘﺮﺑﻮﻱ ﻭﺫﺍﺕ ﻗﻴﻤـﺔ‬
    ‫ﻛﺒﲑﺓ ﻋﻨﺪ ﺍﻟﺒﺎﺣﺜﲔ ﺍﳌﻌﺎﺻﺮﻳﻦ )‪ ،(Gutek, 2005, p. 196‬ﻓﺈﻥ ﻛﺘﺎﺑﺎﺕ ﺍﻟﻘﻨﺎﻋﻲ ﺍﻟﻘﻮﻳﺔ ﺍﳊﺎﺩﺓ‬
    ‫ﺍﳉﺎﺩﺓ ﻫﻲ ﻗﺬﺍﺋﻒ ﺣﻖ ﻧﺎﺩﺕ ﺑﺮﻓﻊ ﺍﻟﻈﻠﻢ ﻋﻦ ﺍﳌﺮﺃﺓ ﻭﺇﻧﺼﺎﻓﻬﺎ ﻓﻨﺎﻟﺖ ﻣﺒﺎﺩﺭﺍﺗﻪ ﻓﻀﻞ ﺍﻟﺴﺒﻖ ﳏﻠﻴﺎ ﻭﺗﻌـﺪ‬
    ‫ﻣﻦ ﺃﻗﺪﻡ ﺍﳌﺼﺎﺩﺭ ﺍﻟﺘﺎﺭﳜﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ﺍﻟﱵ ﻛﺸﻔﺖ ﺑﺼﺮﺍﺣﺔ ﺗﺎﻣﺔ ﻋﻦ ﻣﻌﺎﻧﺎﺓ ﺍﻟﻨﺴﺎﺀ ﻭﻧﺎﻗﺸﺖ ﺑﺄﻣﺎﻧﺔ ﻭﺩﻗـﺔ‬
    ‫ﺳﺒﺐ ﺇﺧﻔﺎﻕ ﻭﺷﻘﺎﺀ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﰲ ﺫﻟﻚ ﺍﻟﻌﺼﺮ ﻓﻠﻢ ﻳﻈﻬﺮ ﻣﻨﻬﻦ ﺷﺎﻋﺮﺍﺕ ﺃﻭ ﻋﺎﳌﺎﺕ ﻛﻤﺎ ﻗـﺎﻝ‬
    ‫ﺍﻟﻘﻨﺎﻋﻲ ﻣﻦ ﺩﻭﻥ ‪‬ﻣﻮ‪‬ﺍ ‪‬ﺭﺑ‪‬ﺔ‪ .‬ﺇﻥ ﻛﺘﺎﺑﺎﺕ ﺍﻟﻘﻨﺎﻋﻲ ﺗﻨﻄﻠﻖ ﻣﻦ ﺭﺅﻳﺔ ﺩﻳﻨﻴﺔ ﻭﺍﻋﻴﺔ ﻣﺘﻔﺘﺤﺔ ﻭﺗﺘﻔﻖ ﰲ ﺷﻄﺮ ﻣﻨﻬﺎ‬
    ‫ﻣﻊ ﻃﺮﺡ ﺃﻧﺼﺎﺭ ﺍﳌﺮﺃﺓ ﻗﺪﳝﺎ ﻭﺣﺪﻳﺜﺎ ﻣﻦ ﺣﻴﺚ ﺍﻟﺘﺄﻛﻴﺪ ﻋﻠﻰ ﺃﻥ ﺗﻘﻠﻴﺺ ﻓﺮﺹ ﺗﻌﻠﻴﻤﻬﺎ ﻭﺗﻀـﻴﻴﻖ ﺃﻓـﻖ‬
    ‫ﺗﺜﻘﻴﻔﻬﺎ ﺟﻨﺎﻳﺔ ﻋﻈﻴﻤﺔ ﻭﺧﺴﺎﺭﺓ ﺇﻧﺴﺎﻧﻴﺔ ﻓﺎﺩﺣﺔ ﻟﻴﺲ ﻟﻠﻨﺴﺎﺀ ﻓﺤﺴﺐ ﺑﻞ ﻟﻸﺳﺮﺓ ﻭﺍ‪‬ﺘﻤﻊ ﻣﻌﺎ‪.‬‬
    ‫‪ .8‬ﻋﺰﻝ ﺍﳌﺮﺃﺓ ﻋﻦ ﺍ‪‬ﺘﻤﻊ‪ .‬ﻗﺎﻝ ﺍﻟﻘﻨﺎﻋﻲ "ﱂ ﺗﺘﺒﺪﻝ ﺑﻴﻮﺕ ﺍﻟﻜﻮﻳﺖ ﻋﻤـﺎ ﻛﺎﻧـﺖ ﻋﻠﻴـﻪ ﰲ ﺃﻭﻝ‬
    ‫ﻼ‪ .‬ﻭﺗﻮﺟﺪ ﳏﻼﺕ ﺑﺎﻗﻴﺔ ﻋﻠﻰ ﻣﺎ ﻛﺎﻧﺖ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﻀﻴﻖ ﻭﻋﺪﻡ ﺩﺧـﻮﻝ ﺍﻟﺸـﻤﺲ ﰲ‬ ‫ﺗﺄﺳﻴﺴﻬﺎ ﺇﻻ ﻗﻠﻴ ﹰ‬
    ‫ﺍﻟﺪﻭﺭ‪ ،‬ﻭﻋﺪﻡ ﻭﺟﻮﺩ ﺍﻟﻨﻮﺍﻓﺬ‪ ،‬ﻭﺇﱃ ﺍﻵﻥ ﻟﻴﺲ ﰲ ﺩﻭﺭﻫﻢ ﻣﻨﺎﻓﺬ ﻋﻠﻰ ﺍﻟﻄﺮﻳﻖ ﻟﺘﺨﻠﻞ ﺍﳍـﻮﺍﺀ ﻭﺩﺧـﻮﻝ‬
    ‫ﺍﻟﺸﻤﺲ ﺇﻻ ﻣﺎ ﻧﺪﺭ ﻭﻓﺘﺤﻬﺎ ﻋﻨﺪﻫﻢ ﻋﻴﺐ ﻛﺒﲑ ﻷﻧﻪ ﻳﺴﻤﻊ ﻣﻨﻪ ﺻﻮﺕ ﺍﳌﺮﺃﺓ‪ .‬ﻭﺍﻟﻌﺠﻴﺐ ﺃﻧﻪ ﺑﺎﻟﺮﻏﻢ ﻣـﻦ‬
    ‫ﻫﺬﻩ ﺍﻟﻐﲑﺓ ﻋﻠﻰ ﺍﳌﺮﺃﺓ ﲝﻴﺚ ﻻ ﺗﺮﻯ ﻭﻻ ﻳﺴﻤﻊ ﳍﺎ ﺻﻮﺕ‪ ،‬ﻓﺈ‪‬ﺎ ﻟﻴﺲ ﳍﺎ ﻛﺮﺍﻣـﺔ ﻋﻨـﺪﻫﻢ‪ ،‬ﺣـﱴ ﺇﻥ‬

    ‫‪one of the‬‬‫‪) 1‬ﺍﻧﻈﺮ ﻗﺼﺔ ﺍﳊﻀﺎﺭﺓ‪ ،‬ﻭﻝ ﺩﻳﻮﺭﺍﻧﺖ‪ ،‬ﺹ ‪ .(14631‬ﺗﻌﺪ ﻣﺎﺭﻱ ﻣﻦ ﺃﻣﻬﺎﺕ ﺍﳊﺮﻛﺔ ﺍﻟﻨﺴﻮﻳﺔ ﺍﻟﱪﻳﻄﺎﻧﻴﺔ ﻭﺍﻷﻣﺮﻳﻜﻴـﺔ )‬
    ‫‪ (mothers of British and American feminism‬ﻛﻤﺎ ﺗﺼﻔﻬﺎ ﺑﻌﺾ ﺍﳉﺎﻣﻌﺎﺕ ﺍﻟﻐﺮﺑﻴـﺔ ) ‪The University of Toronto,‬‬
    ‫‪.(2005‬‬

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    ‫ﺍﶈﺪﺙ ﺇﺫﺍ ﺣﺪﺙ ﺟﻠﻴﺴﻪ ﻭﺟﺎﺀ ﺫﻛﺮ ﺍﳌﺮﺃﺓ ﻗﺎﻝ ﻟﻪ‪ :‬ﺃﻛﺮﻣﻚ ﺍﷲ‪ .‬ﻭﱂ ﻳﻘﻠـﻬﺎ ﳌﺨﺎﻃﺒـﻪ ﻋﻨـﺪ ﺫﻛـﺮ‬
    ‫ﺍﳊﺸﺮﺍﺕ"‪ .‬ﻭﻟﻘﺪ ﻭﺭﺩ ﰲ ﻭﺻﻴﺔ ﺃﻡ ﻛﻮﻳﺘﻴﺔ ﻻﺑﻨﺘﻬﺎ ﻗﺒﻴﻞ ﺗﺰﻭﳚﻬﺎ "ﺍﺩﺧﻠﻲ ﺑﺎﻟﻌﺒﺎﺀﺓ ﻭﺍﺧﺮﺟﻲ ﺑـﺎﻟﻜﻔﻦ"‬
    ‫)ﺇﲰﺎﻋﻴﻞ‪ 2005 ،‬ﻡ‪ ،‬ﺹ ‪ .(57‬ﻭﻫﺬﻩ ﺍﻷﻓﻜﺎﺭ ﺍﳌﺘﺸﺪﺩﺓ ﻛﺎﻧﺖ ﻣﻨﺘﺸﺮﺓ ﰲ ﺍﻟﻌﺎﱂ ﺍﻟﻌﺮﰊ ﻛﻤﺎ ﻳﻘـﻮﻝ‬
    ‫ﳏﻤﺪ ﺍﻟﻐﺰﺍﱄ ﻭﻳﻨﺘﻘﺪ ﺗﻠﻚ ﺍﻷﻳﺎﻡ ﺑﻘﻮﻟﻪ"ﻻ ﺑﺎﺭﻙ ﺍﷲ ﰲ ﻫﺬﻩ ﺍﻷﻳﺎﻡ ‪ ،‬ﻭﻻ ﺃﻋﺎﺩﻫﺎ ﰲ ﺗﺎﺭﻳﺦ ﺃﻣﺘﻨـﺎ‪...‬ﺇ‪‬ـﺎ‬
    ‫ﺍﻧﺘﺼﺎﺭ ﻟﺘﻘﺎﻟﻴﺪ ﺟﺎﺋﺮﺓ"‪.‬‬

    ‫ﻧﻈﺮﺓ ﻧﻘﺪﻳﺔ ﺻﺎﺋﺒﺔ‬


    ‫ﻗﺎﻝ ﺍﻟﻘﻨﺎﻋﻲ "ﺍﳌﺮﺃﺓ ﺷﻘﻴﻘﺔ ﺍﻟﺮﺟﻞ ‪ ،‬ﻭﻫﻲ ﻣﻌﻪ ﻋﻠﻰ ﺣﺪ ﺳﻮﺍﺀ‪ "...‬ﻭﻫﺬﻩ ﺇﺷﺎﺭﺓ ﻟﻄﻴﻔﺔ ﻟﻠﺤـﺪﻳﺚ‬
    ‫ﺍﻟﻨﺒﻮﻱ ﺍﻟﺼﺤﻴﺢ "ﺍﻟﻨﺴﺎ ُﺀ ﺷ‪‬ﻘﺎﺋ ‪‬ﻖ ﺍﻟﺮ‪‬ﺟﺎ ﹺﻝ" "ﺃﻱ ﻧﻈﺎﺋﺮ‪‬ﻫﻢ ﻭﺃﻣﺜﺎﳍﻢ ﰲ ﺍﻷ ‪‬ﺧﻼﻕ ﻭﺍﻟﻄﱢﺒﺎﻉ‪ ،‬ﻛﺄ‪ ‬ﻦ ﺷ‪‬ـ ‪‬ﻘﻘﹾﻦ‬
    ‫ﻣﻨﻬﻢ‪ ،‬ﻭﻷﻥ ‪‬ﺣﻮ‪‬ﺍﺀ ‪‬ﺧﻠ‪‬ﻘﺖ ﻣﻦ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ" )ﺍﺑﻦ ﺍﻷﺛﲑ‪ ،‬ﺍﻟﻨﻬﺎﻳﺔ ﰲ ﻏﺮﻳﺐ ﺍﳊﺪﻳﺚ ﻭﺍﻷﺛﺮ( ﻭﻗـﺎﻝ‬
    ‫ﺍﳌﻴﺪﺍﱐ ")ﺍﻟ‪‬ﻨﺴ‪‬ﺎ ُﺀ ‪‬ﺷﻘﹶﺎ‪‬ﺋ ‪‬ﻖ ﺍ َﻷ ﹾﻗﻮ‪‬ﺍ ﹺﻡ( ﺍﻟﺸﻘﺎﺋﻖ‪ :‬ﲨﻊ ﺷﻘﻴﻘﺔ‪ ،‬ﻭﻫﻲ ﻛﻞ ﻣﺎ ﻳﺸـﻖ ﺑـﺎﺛﻨﲔ‪ ،‬ﻭﺃﺭﺍﺩ ﺑـﺎﻷﻗﻮﺍﻡ‬
    ‫ﺍﻟﺮﺟﺎﻝﹶ‪ ،‬ﻋﻠﻰ ﻗﻮﻝ ﻣﻦ ﻳﻘﻮﻝ‪ :‬ﺍﻟﻘﻮﻡ ﻳﻘﻊ ﻋﻠﻰ ﺍﻟﺮﺟﺎﻝ ﺩﻭﻥ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﻭﻣﻌﲎ ﺍﳌﺜﻞ ﺇﻥ ﺍﻟﻨﺴﺎﺀ ﻣﺜ ﹸﻞ ﺍﻟﺮﺟـﺎﻝ‬
    ‫ﻭﺷﻘﺖ ﻣﻨﻬﻢ‪ ،‬ﻓﻠﻬﻦ ﻣﺜﻞ ﻣﺎ ﻋﻠﻴﻬﻦ ﻣﻦ ﺍﳊﻘﻮﻕ" )ﺍﻧﻈﺮ‪ :‬ﺳﺮﺍﺝ‪ 2005 ،‬ﻡ‪ ،‬ﺹ ‪.(80‬‬
    ‫ﻟﻘﺪ ﺗﺮﻙ ﺍﻟﻘﻨﺎﻋﻲ ﻓﻜﺮﺍ ﻧﺎﺿﺠﺎ ﰲ ﻣﺴﺄﻟﺔ ﺍﳌﺮﺃﺓ؛ ﻓﻬﻮ ﻋﺎﱂ ﺑﺼﲑ ﺳﺒﻖ ﺑﻔﻜﺮﻩ ﻋﺼـﺮﻩ‪ .‬ﻟﻘـﺪ‬
    ‫ﺍﺧﺘﺎﺭ ﻋﻴﻮﻥ ﺍﻟﺸﻌﺮ ﻟﺪﻋﻢ ﻣﻮﺍﻗﻔﻪ ﻭﻋﻨﺎﻭﻳﻨﻪ ﺍﳉﺮﻳﺌﺔ ﰲ ﻛﺘﺒﻪ ﺗﺪﻝ ﻋﻠﻰ ﺷﺠﺎﻋﺔ ﺃﺩﺑﻴـﺔ؛ ﻓﻘـﺪ ﺭﻛـﺰﺕ‬
    ‫ﳊﻴ‪‬ﻒ ﻭﺍﳉـﻮ‪‬ﺭ‬
    ‫ﺍﳌﻔﺮﺩﺍﺕ ﺍﻟﻔﻜﺮﻳﺔ ﻭﺍﳌﺮﺗﻜﺰﺍﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﰲ ﻓﻜﺮ ﺍﻟﻘﻨﺎﻋﻲ ﻋﻠﻰ ﺗﻔﻌﻴﻞ ﺩﻭﺭ ﺍﳌﺮﺃﺓ ﻭﺭﻓﻊ ﺍ ﹶ‬
    ‫ﻋﻨﻬﺎ‪.‬‬
    ‫ﻧﻈﺮ ﺍﻟﻘﻨﺎﻋﻲ ﻟﻠﻤﺠﺘﻤﻊ ﻧﻈﺮﺓ ﻧﻘﺪﻳﺔ ﺛﺎﻗﺒﺔ ﻓﺮﺃﻯ ﺃﻥ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﺬﻛﻮﺭﻳﺔ ﺍﳉﺎﻣﺪﺓ ﲣﻴﻢ ﻋﻠﻰ ﲰﺎﺋـﻪ‬
    ‫ﻭﺗﻜﺴﻮ ﺃﺭﺿﻪ‪ ,‬ﻭﺃﻥ ﺍﻟﻨﺼﻒ ﺍﻵﺧﺮ ﻟﻠﻤﺠﺘﻤﻊ ﻛﺎﺩ ﺃﻥ ﻳﺘﻌﻄﻞ ﺃﻭ ﺃﻥ ﻳﺸﻞ ﺑﺴﺒﺐ ﺭﻛﺎﻡ ﺍﳉﻬﻞ ﻭﺣﻄـﺎﻡ‬
    ‫ﺍﻷﻣﻴﺔ‪ .‬ﻛﺘﺐ ﺍﻟﻘﻨﺎﻋﻲ ﻋﻦ ﺃﺳﺒﺎﺏ ﺗﺪﻫﻮﺭ ﻣﻜﺎﻧﺔ ﺍﳌﺮﺃﺓ ﰲ ﺍ‪‬ﺘﻤﻊ ﺍﻟﻜﻮﻳﱵ ﻗﺪﳝﺎ ﻭﺗﻮﺻـﻞ ﺇﱃ ﺃﻥ ﺗﻔـﻮﻕ‬
    ‫ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﺍﳌﺮﺃﺓ ﻋﻠﻤﻴﺎ ﻳﻌﻮﺩ ﺇﱃ ﺛﻼﺛﺔ ﺃﺳﺒﺎﺏ ﻭﻫﻲ‪:‬‬
    ‫ﺃﻭ ﹰﻻ‪ :‬ﻛﺜﺮﺓ ﺃﺳﻔﺎﺭ ﺍﻟﺮﺟﺎﻝ ﻭﳐﺎﻟﻄﺔ ﺍﻷﺟﺎﻧﺐ‪.‬‬
    ‫ﺛﺎﻧﻴﹰﺎ‪ :‬ﺍﻧﺘﺸﺎﺭ ﺍﳉﺮﺍﺋﺪ ﻭﺍ‪‬ﻼﺕ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﻷﺩﺑﻴﺔ ﻭﺍﻟﺴﻴﺎﺳﻴﺔ‪.‬‬

    ‫ﺛﺎﻟﺜﹰﺎ‪ :‬ﻓﺘﺢ ﺍﳌﺪﺭﺳﺔ ﺍﳌﺒﺎﺭﻛﻴﺔ ﻟﻠﺒﻨﲔ ﻭﺗﺄﺧﺮ ﻓﺘﺢ ﻣﺪﺭﺳﺔ ﻟﻠﺒﻨﺎﺕ‪.‬‬

    ‫ﺇﻥ ﺍﳌﺮﺃﺓ ﺍﻟﱵ ﺗﺘﺮﰉ ﻋﻠﻰ ﺣﻴﺎﺓ ﺗﻘﻠﻴﺪﻳﺔ ﻻ ﲢﺐ ﺗﻐﻴﲑﻩ ﻭﺗﻌﺎﺭﺽ ﺃﻱ ﺟﺪﻳﺪ ﻷ‪‬ﺎ ﺃﻟﻔﺖ ﺍﻟﻘﺪﱘ ﻭﺗﺮﺑﺖ‬
    ‫ﺗﺮﺑﻴﺔ ﺍﳋﻀﻮﻉ ﻛﻤﺎ ﺃ‪‬ﺎ ﲣﺸﻰ ﲢﻤﻞ ﺍﳌﺴﺌﻮﻟﻴﺔ ﰲ ﺣﺎﻝ ﺗﻮﺳﻴﻊ ﻧﻄﺎﻕ ﻋﻤﻠﻬﺎ‪ .‬ﻟﻘﺪ ﺃﺷﺎﺭ ﺑﻌﺾ ﺍﻟﺒﺎﺣﺜﲔ ﰲ‬
    ‫ﲢﻠﻴﻠﻬﻢ ﻟﺸﺨﺼﻴﺔ ﺍﳌﺮﺃﺓ ﺍﻟﻜﻮﻳﺘﻴﺔ ﺍﳌﻌﺎﺻـﺮﺓ )‪ (Al-Ruwashed & Nassar, 2005‬ﺇﱃ ﺃﻥ‬

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    ‫ﻋﺪﻡ ﺍﻧﺪﻣﺎﺝ ﺷﺮﳛﺔ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﰲ ﻋﻤﻠﻴﺔ ﺍﻟﺘﻨﻤﻴﺔ ﻭﺻﻨﻊ ﺍﻟﻘﺮﺍﺭ ﺍﻟﺴﻴﺎﺳﻲ ﻗﺪ ﻳﻜﻮﻥ ﺑﺴﺒﺐ ﺧﻮﻑ ﺍﳌـﺮﺃﺓ‬
    ‫ﻣﻦ ﳑﺎﺭﺳﺔ ﺍﳊﺮﻳﺔ )‪ (fear of freedom‬ﻷﻥ ﺍﳊﺮﻳﺔ ﳍﺎ ﺗﺒﻌﺎﺕ ﻭﻣﺴﺌﻮﻟﻴﺎﺕ‪.‬‬

    ‫ﻭﻟﻌﻞ ﺍﳌﻮﺭﻭﺛﺎﺕ ﺍﻟﺴﻠﺒﻴﺔ ﻋﻦ ﻣﻜﺎﻧﺔ ﺍﳌﺮﺃﺓ ﻭﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻨﻤﻄﻴﺔ ﻣﻦ ﺃﻛﺜﺮ ﺍﻷﺳﺒﺎﺏ ﺗﺄﺛﲑﺍ ﰲ ﺍﳓﺴـﺎﺭ‬
    ‫ﻣﺴﺎﳘﺎﺕ ﺍﻟﻨﺴﺎﺀ ﰲ ﻣﻴﺎﺩﻳﻦ ﻛﺜﲑﺓ‪.‬‬

    ‫ﻟﻘﺪ ﺃﻟﻒ ﺍﻟﻘﻨﺎﻋﻲ ﻛﺘﺎﺑﻪ ﺻﻔﺤﺎﺕ ﻣﻦ ﺗﺎﺭﻳﺦ ﺍﻟﻜﻮﻳﺖ ﻭﺫﻛﺮ ﻓﻴﻪ ﺑﻌﺾ ﺃﻓﻜـﺎﺭﻩ ﺍﻟﺘﺤﺮﺭﻳـﺔ ﰲ‬
    ‫ﺳﺒﻴﻞ ﻧﺼﺮﺓ ﻗﻀﻴﺔ ﺍﳌﺮﺃﺓ ﻭﺟﻌﻠﻪ ﻣﻨﻬﺠﺎ ﺩﺭﺍﺳﻴﺎ ﻭﺍﻟﺴﺆﺍﻝ ﺍﻟﺬﻱ ﳝﻜﻦ ﺃﻥ ﻧﻄﺮﺣﻪ ﻫﻨﺎ ﳌﺎﺫﺍ ﺃﻭﺭﺩ ﺍﻟﻘﻨـﺎﻋﻲ‬
    ‫ﺻﻮﺭﺓ ﻋﻦ ﻇﻠﻢ ﺍﳌﺮﺃﺓ ﺍﻟﻜﻮﻳﺘﻴﺔ ﰲ ﻛﺘﺎﺏ ﺃﻋﺪﻩ ﻛﻲ ﻳﻜﻮﻥ ﻛﺘﺎﺑﺎ ﻣﺪﺭﺳﻴﺎ ﻟﻠﻨﺎﺷﺌﺔ؟‬

    ‫ﳝﻜﻦ ﻣﻨﺎﻗﺸﺔ ﻫﺬﺍ ﺍﻷﻣﺮ ﰲ ﺿﻮﺀ ﺍﻟﻨﻘﺎﻁ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬

    ‫• ﻛﺎﻥ ﺍﻟﻘﻨﺎﻋﻲ ﻗﺎﺿﻴﺎ ﻭﻓﻘﻴﻬﺎ ﻳﺮﺟﻊ ﺇﻟﻴﻪ ﺍﻟﻨﺎﺱ ﻓﻴﺘﻌﺮﻑ ﻋﻠﻰ ﻣﻌﺎﻧﺎ‪‬ﻢ ﻓﻠﻢ ﻳﺴـﺘﻄﻊ ﺃﻥ ﻳﻜـﺘﻢ‬
    ‫ﺍﳊﻘﻴﻘﺔ ﺍﳌﺮﺓ‪.‬‬
    ‫• ﺃﺭﺍﺩ ﺃﻥ ﻳﺼﻮﺏ ﺍﳋﻠﻞ ﺇﺫ ﻭﺟﺪ ﺃﻥ ﻫﻨﺎﻙ ﺧﻠﻼ ﻭﺍﺿﺤﺎ ﰲ ﻣﻮﺿﻮﻉ ﺗﺮﺑﻴﺔ ﺍﳌﺮﺃﺓ ﻋﻠﻰ ﻣﺴـﺘﻮﻯ‬
    ‫ﺍﻟﻌﺎﱂ ﺍﻟﻌﺮﰊ ﻭﺍﻹﺳﻼﻣﻲ ﻟﻌﺪﺓ ﻗﺮﻭﻥ‪ ,‬ﻭﻟﻜﻦ ﺗﻌﻠﻴﻢ ﺍﳌﺮﺃﺓ ﳛﺘﻞ ﻣﺴﺎﺣﺔ ﻫﺎﻣﺸﻴﺔ ﰲ ﻣﻨﺎﻫﺞ ﺍﻟﺘﻌﻠﻴﻢ‬
    ‫ﻭﻋﻨﺪ ﻣﻌﻈﻢ ﺍﳌﻔﻜﺮﻳﻦ‪.‬‬
    ‫• ﻳﺘﺴﻖ ﻫﺬﺍ ﺍﻷﻣﺮ ﻣﻊ ﻣﻨﻬﺎﺝ ﺍﻟﻘﻨﺎﻋﻲ؛ ﻓﻬﻮ ﺇﺫﺍ ﲢﺪﺙ ﰲ ﺍﻟﻔﻘﻪ ﺃﻭ ﰲ ﺍﻟﺘﺮﺑﻴﺔ ﻳﺼﺐ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﰲ‬
    ‫ﻣﺼﺐ ﺃﻧﺼﺎﺭ ﺍﳌﺮﺃﺓ‪.‬‬
    ‫• ﻳﺘﻔﻖ ﺍﻟﻘﻨﺎﻋﻲ ﻣﻊ ﻣﻌﺎﺻﺮﻳﻪ ﻣﻦ ﻣﺜﻞ ﻣﻌﺮﻭﻑ ﺍﻟﺮﺻﺎﰲ ﻭﺣﺎﻓﻆ ﺇﺑﺮﺍﻫﻴﻢ )‪ 1932 - 1871‬ﻡ(‬
    ‫ﻭﳏﻤﺪ ﺭﺷﻴﺪ ﺭﺿﺎ )‪ 1935 – 1865‬ﻡ( ﻭﻋﺒﺪﺍﷲ ﺍﻟﻘﺼﻴﻤﻲ )‪1995 – 1903‬ﻡ( ﻭﳏﻤﺪ‬
    ‫ﺍﻟﻐﺰﺍﱄ )‪ 1996 – 1917‬ﻡ( ﺧﺎﺻﺔ ﰲ ﻛﺘﺎﺑﺎﺗﻪ ﺍﻷﺧﲑﺓ ﰲ ﺃﻥ ﺑﻨﺎﺀ ﺍﳌﺪﺍﺭﺱ ﻭﻧﺸﺮ ﺍﻟـﻮﻋﻲ‬
    ‫ﻭﺇﻳﻘﺎﻅ ﺍﻟﻌﻘﻞ ﻭﻧﺼﺮﺓ ﺍﳌﺴﺘﻀﻌﻔﲔ ﺃﻫﻢ ﻗﻀﺎﻳﺎ ﺍﻹﺻﻼﺡ ﻋﻠﻰ ﺍﻹﻃﻼﻕ ﻭﻣﻦ ﰒ ﻓﻬﻲ ﺃﻭﻟﻮﻳـﺎﺕ‬
    ‫ﳚﺐ ﺍﻟﺜﺒﺎﺕ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺍﻟﺘﻘﻴﺪ ‪‬ﺎ‪ ،‬ﻭﻋﺪﻡ ﺍﻹﻋﺮﺍﺽ ﻋﻨﻬﺎ‪.‬‬
    ‫• ﺍﳌﺪﺍﺭﺱ ﻭﺳﺎﺋﻂ ﲢﺮﻳﺮ ﺍﺟﺘﻤﺎﻋﻲ ﰲ ﻓﻜﺮ ﺍﻟﻘﻨﺎﻋﻲ‪ .‬ﻳﻘﻮﻝ ﻓﻴﻠﺴﻮﻑ ﺗﺮﺑﻴﺔ ﺍﳊﺮﻳﺔ ﺑﺎﻭﻟﻮ ﻓﺮﻳـﺮﻱ‬
    ‫)‪ 1997 -1921‬ﻡ(‪" :1‬ﻻ ﻳﻮﺟﺪ ﺗﻌﻠﻴﻢ ﳏﺎﻳﺪ‪ ,‬ﻓﻬﻮ ﺇﻣﺎ ﻟﻠﻘﻬﺮ ﺃﻭ ﻟﻠﺘﺤﺮﻳـﺮ"‪ ,‬ﻭﺍﻟﺘﺤﺮﻳـﺮ‬
    ‫ﻳﻜﻮﻥ ﻋﱪ ﺑﻮﺍﺑﺔ ﺍﻟﻮﻋﻲ ﺍﻟﻨﻘﺪﻱ )‪ (Critical Consciousness‬ﰲ ﺍﳊﻮﺍﺭﺍﺕ ﺑﲔ ﺍﻟﻌﺎﱂ‬
    ‫ﻭﺍﳌﺘﻌﻠﻢ‪ .‬ﺍﻧﻄﻼﻗﺎ ﻣﻦ ﻫﺬﻩ ﺍﻟﻨﻘﻄﺔ‪ ,‬ﻓﺈﻥ ﻓﻠﺴﻔﺔ ﺍﳌﺪﺭﺳﺔ ﺫﺍﺕ ﳑﺎﺭﺳﺎﺕ ﺳﻴﺎﺳﻴﺔ ﺗﻌﺪ ﺻﻴﺎﻏﺔ ﺍﻟﺒﻨﺎﺀ‬
    ‫ﺍﻻﺟﺘﻤﺎﻋﻲ ﻭﻓﻖ ﻣﻨﻈﻮﻣﺔ ﺍﳊﺮﻳﺔ ﺍﻟﺼﺤﻴﺤﺔ ﺍﳌﺒﻨﻴﺔ ﻋﻠﻰ ﺍﳊـﻮﺍﺭ ﺍﻟﻨﻘـﺪﻱ ﺍﻟـﻮﺍﻋﻲ ﻭﺍﻟـﺘﻔﻜﲑ‬

    ‫‪ 1‬ﺍﻧﻈﺮ )‪ MCLaren, & Lissovoy (2003‬ﻭ )‪ Freire, (1994‬ﻭ ﺳﻌﻴﺪ )‪ 2005‬ﻡ(‪.‬‬

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    ‫ﺍﳌﻮﺿﻮﻋﻲ ﺍﻟﺬﻱ ﻳﻨﺎﻗﺶ ﻭﳛﻠﻞ ﻓﺎﻟﺘﺮﺑﻴﺔ ﻟﻴﺴﺖ ﻋﻤﻠﻴﺔ ﺑﻨﻜﻴـﺔ )‪(Banking education‬‬
    ‫ﻹﻳﺪﺍﻉ ﺍﳌﻌﻠﻮﻣﺎﺕ ﰲ ﺫﻫﻦ ﺍﳌﺘﻌﻠﻢ ﺑﻐﺮﺽ ﺍﻟﺘﺨﺰﻳﻦ ﻭﺍﻟﺘﻜﺪﻳﺲ ﺑـﻞ ﺍﻟﺘﺮﺑﻴـﺔ ﻣﻨـﻬﺞ ﻟﻌـﺮﺽ‬
    ‫ﺍﳌﺸﻜﻼﺕ )‪ (Problem-posing method‬ﻻﺳﺘﺜﺎﺭﺓ ﺍﻟﻌﻘﻞ ﻭﺍﻟﺘﺪﺑﺮ ﻋﻨﺪ ﺍﳌﺘﻌﻠﻢ‪.‬‬
    ‫ﻟﻘﺪ ﻛﺎﻥ ﺗﻌﻠﻴﻢ ﺍﳌﺮﺃﺓ ﰲ ﻋﺎﻡ ‪ 1936‬ﻡ ﺛﻮﺭﺓ ﺍﺟﺘﻤﺎﻋﻴﺔ ﺍﻗﺘﺤﻤﺖ ﺍﻟﻜﻮﻳـﺖ ﺑﺴـﺮﻋﺔ‬
    ‫ﻭﺳﻬﻮﻟﺔ ﻛﻲ ﲢﺘﻞ ﺍﳌﺮﺃﺓ ﻣﻜﺎ‪‬ﺎ ﺍﻟﻼﺋﻖ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﻌﺎﻣﺔ )ﺍﻟﺰﺑﻦ‪ 2006 ،‬ﻡ‪ ،‬ﺹ ‪.(86‬‬
    ‫ﻭﺭﺩ ﰲ ﻛﺘﺎﺏ ﻳﻮﺳﻒ ﺑﻦ ﻋﻴﺴﻰ ﺍﻟﻘﻨﺎﻋﻲ ‪ ...‬ﻣﻨﺎﺿﻞ ﻣﻦ ﺯﻣﻦ ﺍﻟﻀﻤﲑ ﻭﻫﻮ ﻛﺘﺎﺏ ﺍﻟﻜﻮﻳـﺖ‬
    ‫ﺍﻟﺜﺎﻟﺚ ﻣﻦ ﺇﺻﺪﺍﺭ ﳎﻠﺔ ﺍﻟﻜﻮﻳﺖ )‪ 2006‬ﻡ( ﺃﻥ ﺃﻭﻝ ﺧﻠﻊ ﰲ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﻜﻮﻳﱵ ﻛـﺎﻥ ﻋﻠـﻰ ﻳـﺪ‬
    ‫ﺍﻟﻘﻨﺎﻋﻲ ﺇﺫ ﺭﻭﺕ ﺍﻟﺴﻴﺪﺓ ﻣﻲ ﻗﺼﺔ ﻓﺮﻳﺪﺓ ﻓﻘﺎﻟﺖ "ﻫﺬﻩ ﺍﻟﻘﺼﺔ ﻋﻦ ﻋﺠﻮﺯ ﺳﻌﻮﺩﻱ ﻣﺘﺰﻭﺝ ﻣﻦ ﻓﺘﺎﺓ‬
    ‫ﱂ ﺗﻜﻦ ﺗﺘﺠﺎﻭﺯ ﺍﻟﻌﺸﺮﻳﻦ ﻣﻦ ﻋﻤﺮﻫﺎ ﻭﻛﺎﻥ ﻳﺴﻲﺀ ﻣﻌﺎﻣﻠﺘﻬﺎ ﻭﻳﺸﺮﺏ ﺍﳋﻤﺮ ﻛﺜﲑﺍ ‪ ،‬ﻭﲟﺎ ﺃﻥ ﺍﻟﻮﺍﻟـﺪ‬
    ‫]ﺍﻟﺸﻴﺦ ﻳﻮﺳﻒ[ ﻗﺎﺽ ‪ ،‬ﻃﻠﻘﻬﺎ ﻣﻨﻪ ﺭﻏﻤﺎ ﻋﻨﻪ‪ ،‬ﻭﺃﺭﺳﻞ ﰲ ﻃﻠﺐ ﺃﻫـﻞ ﺍﻟﻔﺘـﺎﺓ ﻣـﻦ ﺍﻟﺴـﻌﻮﺩﻳﺔ‬
    ‫ﻟﻴﺄﺧﺬﻭﻫﺎ‪ ،‬ﻭﺑﺎﻧﺘﻈﺎﺭ ﻋﻮﺩﺓ ﺍﻟﺮﺳﻮﻝ ﻣﻊ ﺃﺣﺪ ﺃﻗﺎﺭ‪‬ﺎ ﺃﻭ ﺫﻭﻳﻬﺎ ﺃﺳﻜﻨﻬﺎ ﺑﻴﺘﻨﺎ ‪ ،‬ﻭﺍﻋﺘﱪﻫﺎ ﻭﺍﺣﺪﺓ ﻣﻨﺎ‪،‬‬
    ‫ﻛﺎﻥ ﺍﲰﻬﺎ "ﻭﺟﻨﺎﺕ" ﻭﻫﺬﺍ ﺍﻟﻜﻼﻡ ﺃﻭﺍﺧﺮ ﺍﻷﺭﺑﻌﻴﻨﺎﺕ‪ ،‬ﻭﻗﺪ ﺍﺳﺘﻤﺘﻌﻨﺎ ﺑﻮﺟﻮﺩﻫﺎ ﺑﻴﻨﻨﺎ ﳋﻔﺔ ﺩﻣﻬـﺎ"‬
    ‫)ﺹ ‪.(12‬‬
    ‫ﺇﻥ ﺍﻟﺬﻱ ﺗﻮﺻﻞ ﺇﻟﻴﻪ ﺍﻟﻘﻨﺎﻋﻲ ﰲ ﺩﻭﻧﻴﺔ ﻭﺿﻊ ﺍﳌﺮﺃﺓ ﰲ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻟﺒﻴﺌﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﺫﻫﺐ ﺇﻟﻴـﻪ‬
    ‫ﻃﺎﺋﻔﺔ ﻣﻦ ﺍﳌﻔﻜﺮﻳﻦ ﻣﻦ ﻣﺜﻞ ﺍﻟﻐﻼﻳﻴﲏ ﻭﺍﺑﻦ ﺍﳋﻮﺟﺔ‪ .‬ﻭﻣﻦ ﻋﺒﺎﺭﺍﺕ ﺍﻟﻐﻼﻳﻴﲏ ﻳﻘﻮﻝ ﻣﺼـﻄﻔﻰ ﺍﻟﻐﻼﻳـﻴﲏ‬
    ‫)‪ 2001‬ﻡ( ﰲ ﻛﺘﺎﺑﻪ ﻋﻈﺔ ﺍﻟﻨﺎﺷﺌﲔ ﺇﻥ "ﲨﺎﻫﲑ ﻧﺴﺎﺀ ﺍﻟﺸﺮﻕ ﺍﻟﻴﻮﻡ ﻭﻗﺒﻞ ﺑﻀﻊ ﻣﺌﺎﺕ ﻣﻦ ﺍﻟﺴـﻨﲔ ﻗـﺪ‬
    ‫ﺃﳘﻠﺖ ﻛﺎﻟﺴﻮﺍﺋﻢ‪ .‬ﻓﻘﺪ ﻇﻦ ﺍﻟﺮﺟﺎﻝ ﺃﻥ ﺍﳌﺮﺃﺓ ﺁﻟﺔ ﰲ ﺃﻳﺪﻳﻬﻢ‪ ،‬ﻳﺪﻳﺮﻭ‪‬ﺎ ﻛﻴﻒ ﺷﺎﺅﻭﺍ ‪ ...‬ﻭﺍﻫﺘﻀﻤﻮﺍ ﻣﺎ ﳍـﺎ‬
    ‫ﻣﻦ ﺍﳊﻘﻮﻕ ﺍﻟﺸﺮﻋﻴﺔ ﻭﺍﻟﻄﺒﻴﻌﻴﺔ‪ ،‬ﻭﺣﺮﻣﻮﻫﺎ ﺍﻟﺘﻌﻠﻴﻢ ﻭﺍﻟﺘﺮﺑﻴﺔ‪ .‬ﻓﺴﺎﺀﺕ ﺑﺬﻟﻚ ﺍﳊﻴﺎﺓ ﺍﻟﺒﻴﺘﻴﺔ ﻭﻓﺴﺪﺕ ﺍﻷﺳﺮﺓ‪،‬‬
    ‫ﻭﺍﳓﻄﺖ ﺍﳉﻤﺎﻋﺎﺕ ﺑﺎﳓﻄﺎﻁ ﺍﻷﻓﺮﺍﺩ" )ﺹ ‪ ،126‬ﺑﺎﺧﺘﺼﺎﺭ(‪ .‬ﻭﰲ ﻋﺎﻡ ‪ 1895‬ﻡ ﻛﺘﺐ ﺍﻟﻌﺎﱂ ﺍﳉﺰﺍﺋﺮﻱ‬
    ‫ﳏﻤﺪ ﺑﻦ ﻣﺼﻄﻔﻰ ﺑﻦ ﺍﳋﻮﺟﺔ ﻛﺘﺎﺑﻪ ﺍﻻﻛﺘﺮﺍﺙ ﲝﻘﻮﻕ ﺍﻹﻧﺎﺙ ﻭﺗﻜﻠﻢ ﻋﻦ ﺍﳌﺼﺎﻋﺐ ﺍﻟﱵ ﻭﺍﺟﻬﺖ ﺍﳌـﺮﺃﺓ‬
    ‫ﺍﳌﺴﻠﻤﺔ ﻭﻫﻲ ﺃﻋﺮﺍﻑ ﺧﺎﺭﺟﺔ ﻋﻦ ﺩﺍﺋﺮﰐ ﺍﻟﺸﺮﻉ ﻭﺍﻟﻄﺒﻊ ﻣﺜﻞ ﻋﺪﻡ ﺗﻮﺭﻳﺚ ﺍﻟﻨﺴﺎﺀ ﻭﺗﻐﺮﱘ ﻣـﻦ ﻻ ﻳﻠﺘـﺰﻡ‬
    ‫ﺑﺬﻟﻚ‪ ،‬ﻭﺃﻥ ﺍﳌﻬﺮ ﻳﺄﺧﺬﻩ ﻭﱄ ﺍﳌﺮﺃﺓ ﻭﻻ ﻳﻌﻄﻴﻪ ﺍﻟﺰﻭﺟﺔ‪ ،‬ﻭﻛﺎﻧﺖ ﻗﺒﻴﻠﺔ ﻣﻦ ﺍﻟﻘﺒﺎﺋﻞ ﺑﺎﺳﻢ ﺍﻹﺳﻼﻡ ﺇﺫﺍ ﻣـﺎﺕ‬
    ‫ﺍﻟﺰﻭﺝ ﻓﺈﻥ ﺍﻷﺭﻣﻠﺔ ﺗﺘﺰﻭﺝ ﺑﺘﻮﺟﻴﻪ ﻣﻦ ﺍﻟﻮﺍﺭﺙ ﺃﻭ ﺍﻟﻮﺭﺛﺔ ﻓﺎﳌﺮﺃﺓ ﻋﻨﺪﻫﻢ ﻛﺎﻷﺛﺎﺙ ﻭﺍﻟﻌﻘﺎﺭ ﻭﳓﻮﳘﺎ‪ ،‬ﻭﻛﺎﻥ‬
    ‫ﺑﻌﻀﻬﻢ ﻳﻀﺮﺏ ﺍﻟﺰﻭﺟﺎﺕ ﺑﺎﳍﺮﺍﻭﻱ )ﺍﻟﻌﺼﺎ ﺍﻟﻀﺨﻤﺔ( )ﺍﺑﻦ ﺍﳋﻮﺟﺔ ‪ 2006 ،‬ﻡ‪ ،‬ﺹ ‪.( 100 -63‬‬
    ‫" ﺟﺮﳝﺔ ﺍﻟﺸﺮﻑ‪ :‬ﻭﻫﻲ ﻣﻦ ﺍﻷﻋﺮﺍﻑ ﺍﻟﺴﺎﺋﺪﺓ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﻟﺒﻼﺩ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺇﺫ ﻳﻘﻮﻡ ﺃﺣﺪ ﺃﻗﺎﺭﺏ ﺍﳌﺮﺃﺓ )ﺃﺏ ‪ -‬ﺍﺑﻦ‬
    ‫‪ -‬ﺃﺥ ‪ -‬ﺯﻭﺝ ‪ -‬ﺍﺑﻦ ﻋﻢ‪ (...‬ﺑﻘﺘﻞ ﻗﺮﻳﺒﺘﻪ ﺍﻟﱵ ﻳﺸﻚ ﰲ ﺍﺭﺗﻜﺎ‪‬ﺎ ﳉﺮﳝﺔ ﺍﻟﺰﻧﺎ‪ ،‬ﻭﻻ ﻳ‪‬ﺮﺍﻋﻰ ﰲ ﺫﻟﻚ ﻛﻮ‪‬ﺎ ﳏﺼﻨﺔ ﺃﻭ‬
    ‫ﻏﲑ ﳏﺼﻨﺔ‪ ،‬ﻭﻻ ﻳ‪‬ﻨﻈﺮ ﺇﱃ ﺇﺛﺒﺎﺕ ﺍﳉﺮﳝﺔ ﺑﺎﻟﻄﺮﻕ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﺑﻞ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﻷﻭﻗﺎﺕ ﺑﻌﺪ ﻗﺘﻞ ﺍﻟﻔﺘﺎﺓ ﻭﻋﻨﺪ ﺇﺟﺮﺍﺀ‬
    ‫ﺍﻟﻔﺤﺺ ﺍﻟﻄﱯ ﳚﺪﻭ‪‬ﺎ ﺑﻜﺮﺍﹰ‪ ،‬ﻭﻋﻠﻴﻪ ﻳﻜﻮﻥ ﻓﻌﻠﻬﻢ ﻫﺬﺍ ﺟﺮﳝﺔ ﻗﺘﻞ‪ ،‬ﻭﻛﺬﻟﻚ ﰲ ﺣﺎﻟﺔ ﺛﺒﻮﺕ ﺟﺮﳝﺔ ﺯﻧﺎ ﻏﲑ ﺍﶈﺼﻨﺔ ﺃﻱ‬
    ‫ﺍﻟﺒﻜﺮ‪ ،‬ﻭﺃﻣﺎ ﰲ ﺣﺎﻟﺔ ﺛﺒﻮﺕ ﺟﺮﳝﺔ ﺍﻟﺰﻧﺎ ﻣﻦ ﺍﶈﺼﻨﺔ‪ ،‬ﻓﻴﻜﻮﻥ ﻗﺘﻞ ﺍﻟﻘﺮﻳﺐ ﻟﻘﺮﻳﺒﺘﻪ ﺍﻓﺘﺌﺎﺕ ﻋﻠﻰ ﺣﻖ ﺍﻟﺪﻭﻟﺔ ﰲ ﺗﻄﺒﻴﻖ‬

    ‫‪20‬‬
    ‫ﺍﳊﺪﻭﺩ‪ .‬ﻭﺧﻼﺻﺔ ﺍﻟﻘﻮﻝ ﰲ ﻫﺬﺍ ﺍﻟﻌﺮﻑ ﺃﻧﻪ ﻳﺘﻌﺎﺭﺽ ﻣﻊ ﺛﻮﺍﺑﺖ ﺍﻟﺸﺮﻳﻌﺔ ﻭﺃﺩﻟﺘﻬﺎ ﺍﻟﻘﻄﻌﻴﺔ ﻭﺍﻟﱵ ﺟﻌﻠﺖ ﺣﻔﻆ ﺍﻟﻌﺮﺽ‬
    ‫ﻛﻠﻴﺔ ﻣﻦ ﻛﻠﻴﺎﺕ ﺍﻹﺳﻼﻡ ﺍﳋﻤﺲ ﻓﺤﺮ‪‬ﻣﺖ ﺍﻟﻘﺬﻑ ﻭﺣﺮ‪‬ﻣﺖ ﺍﻟﺰﻧﺎ ﻭﻛﻞ ﻣﺎ ﻳﺪﻋﻮ ﺇﻟﻴﻪ ﻣﻦ ﺧﻠﻮﺓ ﻭﻧﻈﺮﺓ‪ ...‬ﺍﱁ‪،‬‬
    ‫ﻭﺟﻌﻠﺖ ﻫﻨﺎﻟﻚ ﺣﺪﻭﺩﹰﺍ ﻟﻠﻘﺎﺫﻑ‪ ،‬ﻭﺍﻟﺰﺍﻧﻴﺔ ﻭﺍﻟﺰﺍﱐ ﺍﶈﺼﻦ ﻭﻏﲑ ﺍﶈﺼﻦ ﻭﻭﺿﻌﺖ ﻟﺬﻟﻚ ﺷﺮﻭﻃﺎﹰ‪ ،‬ﻭﺟﻌﻠﺖ ﺍﳌﻼﻋﻨﺔ ﺑﲔ‬
    ‫ﺍﻟﺰﻭﺟﲔ‪ ،‬ﻭﻛﻞ ﺫﻟﻚ ﺃﺩﻟﺘﻪ ﻗﻄﻌﻴﺔ‪ ،‬ﻭﻓﻮﻕ ﺫﻟﻚ ﻛﻠﻪ ﺣﺼﺮﺕ ﺗﻨﻔﻴﺬ ﺍﳊﺪﻭﺩ ﺑﺎﳊﺎﻛﻢ ﻭﱂ ﺗﺘﺮﻛﻪ ﻟﻸﻓﺮﺍﺩ ﺳﻮﺍ ًﺀ ﺃﻛﺎﻧﻮﺍ‬
    ‫ﺁﺑﺎ ًﺀ ﺃﻡ ﺃﺯﻭﺍﺟﹰﺎ ﺃﻡ ﺃﻗﺎﺭﺑﹰﺎ‪) ".‬ﺭﺟﺎﺀ‪ 2006 ،‬ﻡ(‪.‬‬
    ‫ﻭﺗﻘﻮﻝ ﳉﻨﺔ ﻣﺴﺘﻘﺒﻞ ﳊﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﰲ ﺑﺎﻛﺴﺘﺎﻥ ﺇﻥ ﻣﺎ ﻻ ﻳﻘﻞ ﻋﻦ ‪ 461‬ﺍﻣﺮﺃﺓ ﻗﺘﻠﻦ ﻋﻠﻰ ﺃﻳﺪﻱ ﺃﻓﺮﺍﺩ ﰲ ﺃﺳﺮﻫﻦ‬
    ‫ﻋﺎﻡ ‪" ."2002‬ﻭﻳﺮﺗﻜﺐ ﺟﺮﺍﺋﻢ ﺍﻟﺸﺮﻑ ﺭﺟﺎﻝ ﻳﻌﺘﻘﺪﻭﻥ ﺃﻥ ﺍﳉﺮﳝﺔ ﲢﻤﻲ ﲰﻌﺔ ﺍﻷﺳﺮﺓ" "ﻭﱂ ﻳﺬﻛﺮ ﺍﻟﺘﻘﺮﻳﺮ ﺇﺣﺼﺎﺀﺍﺕ‬
    ‫ﻣﻦ ﺍﻷﺭﻳﺎﻑ ﺑﺴﺒﺐ ﺻﻌﻮﺑﺔ ﺍﳊﺼﻮﻝ ﻋﻠﻴﻬﺎ"‪.‬‬
    ‫‪http://news.bbc.co.uk/hi/arabic/news/newsid_2578000/2578377.‬‬
    ‫‪stm‬‬

    ‫ﻻ ﺗﻮﺟﺪ ﺇﺣﺼﺎﺀﺍﺕ ﺩﻗﻴﻘﺔ ﻋﻦ ﺟﺮﺍﺋﻢ ﻗﺘﻞ ﺍﻟﺸﺮﻑ ﺇﺫ ﺃﻥ ﻣﻌﻈﻢ ﺍﳊﺎﻻﺕ ﻻ ﺗﺼﻞ ﺇﱃ ﻣﺴﻊ ﺍﻟﺴـﻠﻄﺎﺕ ﰲ‬
    ‫ﻣﻌﻈﻢ ﺍﻷﻗﻄﺎﺭ ﺍﻟﻌﺮﺑﻴﺔ‪ .‬ﻗﺎﻝ ﳏﻤﺪ ﺣﺴﲔ ﻓﻀﻞ ﺍﷲ " ﻟﻜﻨﻨﺎ ﰲ ﺍﻟﺸﺮﻕ ﳒﻤﻊ ﺑﲔ ﺑﻌﺾ ﺍﻟﻘـﻴﻢ ﺍﻷﺧﻼﻗﻴـﺔ‬
    ‫ﻭﺑﲔ ﺍﻻﻧﻔﻼﺕ ﰲ ﺍﻟﻀﻮﺍﺑﻂ‪ ،‬ﻓﺈﺫﺍ ﺍﳓﺮﻓﺖ ﺍﳌﺮﺃﺓ ﻭﳓﻦ ﺍﻟﺬﻳﻦ ﺩﻓﻌﻨﺎﻫﺎ ﻟﻼﳓﺮﺍﻑ ﻳﺄﰐ ﻛﻞ ﺭﺟﺎﻝ ﺍﻟﻘﺒﻴﻠـﺔ‬
    ‫ﻋﻠﻰ ﻃﺮﻳﻘﺔ "ﻻ ﻳﺴﻠﻢ ﺍﻟﺸﺮﻑ ﺍﻟﺮﻓﻴﻊ ﻣﻦ ﺍﻷﺫﻯ ﺣﱴ ﺗ‪‬ﺮﺍﻕ ﻋﻠﻰ ﺟﻮﺍﻧﺒﻪ ﺍﻟـﺪﻣﺎﺀ"‪ .‬ﻭﺑـﺬﻟﻚ ﻭﻗﻌﻨـﺎ ﰲ‬
    ‫ﻓﻀﻴﺤﺔ ﻗﻀﺎﻳﺎ ﺍﻟﺸﺮﻑ ﻭﻏﺴﻞ ﺍﻟﻌﺎﺭ ﺍﻟﱵ ﺗﱪﺭ ﻟﻠﺮﺟﻞ ﺃﻥ ﻳﻘﺘﻞ ﺍﺑﻨﺘﻪ ﺃﻭ ﺃﺧﺘﻪ ﺃﻭ ﺯﻭﺟﺘﻪ ﲢﺖ ﻋﻨﻮﺍﻥ ﻏﺴﻞ‬
    ‫ﺍﻟﻌﺎﺭ ﻭﻫﻮ ﺍﻟﺬﻱ ﺩﻓﻌﻬﺎ ﺇﱃ ﺫﻟﻚ‪ ".‬ﻣﻮﻗﻊ ﺑﻴﻨﺎﺕ‪:‬‬
    ‫‪http://arabic.bayynat.org.lb/ousra/tadamonwoman.htm‬‬
    ‫ﻭﻋﻨﺪﻣﺎ ﻳﻘﻮﻝ ﺍﻟﻘﻨﺎﻋﻲ ﺃﻥ ﺍﳌﺮﺃﺓ ﻣﻦ ﺳﻘﻂ ﺍﳌﺘﺎﻉ ﰲ ﻛﺜﲑ ﻣﻦ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﳋﻠﻴﺠﻴﺔ ﻭﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻹﺳﻼﻣﻴﺔ‬
    ‫ﻓﻬﻮ ﱂ ﻳﺒﺎﻟﻎ ﻓﺎﻟﻜﺜﲑ ﻣﻦ ﺍﳌﺼﺎﺩﺭ ﺗﺪﻋﻢ ﺭﺃﻳﻪ ﻓﻨﻘﺮﺃ ﰲ ﺗﺎﺝ ﺍﻟﻌﺮﻭﺱ "ﺍﳊﺬﺍﺀ‪ :‬ﺍﻟﺰﻭﺟﺔ ﻷ‪‬ﺎ ﻣﻮﻃﻮﺀﺓ‬
    ‫ﻛﺎﻟﻨﻌﻞ"‪ .‬ﻭﰲ ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ﻻﺑﻦ ﻣﻨﻈﻮﺭ ﻗﺎﻝ ﺍﺑﻦ ﺑﺮﻱ‪ :‬ﻳﻘﺎﻝ ﻟﺰﻭﺟﺔ ﺍﻟﺮﺟﻞ ﻫﻲ ‪‬ﻧ ‪‬ﻌﻠﹸﻪ ﻭ‪‬ﻧ ‪‬ﻌﹶﻠﺘ‪‬ﻪ‪..‬ﻭﺍﻟﻌﺮﺏ‬
    ‫ﺗﻜﲏ ﻋﻦ ﺍﳌﺮﺃﹶﺓ ﺑﺎﻟ‪‬ﻨﻌ‪‬ﻞ" )ﻣﻮﻗﻊ ﺍﻟﻮﺭﺍﻕ‪ ،‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪ ،‬ﺹ ‪ ،5765‬ﺍﻧﻈﺮ ﺃﻳﻀﺎ ﺍ ﹸﳌ ‪‬ﻌﻠﱢﻢ ‪‬ﺑ ﹾﻄﺮ‪‬ﺱ ﺍﻟ‪‬ﺒﺴ‪‬ﺘﺎﱐ ﰲ‬
    ‫ﻛﺘﺎﺑﻪ ﳏﻴﻂ ﺍﶈﻴﻂ(‪ .‬ﻭﰲ ﻛﺘﺎﺏ ﺗﻔﺴﲑ ﺍﺑﻦ ﺳﲑﻳﻦ ﻛﻼﻡ ﻃﻮﻳﻞ ﺟﺪﺍ ﰲ ﺃﻥ ﺭﺅﻳﺔ ﺍﻟﻨﻌﻞ ﻭﺍﳋﻒ ﰲ ﺍﳌﻨﺎﻡ‬
    ‫ﻫﻮ ﰲ ﺍﻟﻐﺎﻟﺐ ﺍﻣﺮﺃﺓ ﻣﺜﻞ ﻗﻮﻟﻪ " ﻭﻟﺒﺲ ﺍﳋﻒ ﺍﻟﺴﺎﺫﺝ ﻳﺪﻝ ﻋﻠﻰ ﺍﻟﺘﺰﻭﻳﺞ ﺑﺒﻜﺮ ﻓﺈﻥ ﻛﺎﻥ ﲢﺖ ﻗﺪﻣﻪ‬
    ‫ﻣﺘﺨﺮﻗﺎ ﺩﻝ ﻋﻠﻰ ﺍﻟﺘﺰﻭﺝ ﺑﺜﻴﺐ ﻓﺈﻥ ﺿﺎﻉ ﺃﻭ ﻭﻗﻊ ﻃﻠﻖ ﺍﻣﺮﺃﺗﻪ ‪ ..‬ﺍﻟﻨﻌﻞ ﻣﻔﺎﺭﻗﺔ ﺧﺎﺩﻡ ﺃﻭ ﺍﻣﺮﺃﺓ ‪ ...‬ﻓﺈﻥ‬
    ‫ﺭﺃﻯ ﺃﻧﻪ ﻣﻠﻚ ﻧﻌﻼ ﻭﱂ ﳝﺶ ﻓﻴﻬﺎ ﻣﻠﻚ ﺍﻣﺮﺃﺓ ﻓﺈﻥ ﻟﺒﺴﻬﺎ ﻭﻃﺊ ﺍﳌﺮﺃﺓ ‪ ...‬ﻓﺈﻥ ﺭﺃﻯ ﻛﺄﻧﻪ ﳝﺸﻲ ﺑﻔﺮﺩ ﻧﻌﻞ‬
    ‫ﻓﺈﻧﻪ‪) "...‬ﺑﺎﺧﺘﺼﺎﺭ ﺷﺪﻳﺪ(‪ .‬ﻭﰲ ﺭﺅﻳﺔ ﻣﻌﺎﺻﺮﺓ ﺗﺪﻳﻦ ﺍﻟﻈﻠﻢ ﻋﻠﻰ ﺍﳌﺮﺃﺓ ﻳﺼﻒ ﺍﻷﺏ ﺍﳌﺮﺃﺓ ﻓﻴﻘﻮﻝ ﻻﺑﻨﻪ ﻛﻤﺎ‬

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    ‫ﰲ ﺭﻭﺍﻳﺔ ﺃﺩﺑﻴﺔ "ﺍﳌﺮﺃﺓ ﺳﻴﺠﺎﺭﺓ ﺗﺪﺧﻨﻬﺎ ﻭﳊﻈﺔ ﺗﻨﺘﻬﻲ ﻣﻨﻬﺎ ﺗﻔﺮﻙ ﻋﻘﺒﻬﺎ ﰲ ﺍﳌﻨﻔﻀﺔ‪ ،‬ﰒ ﻳﺼﻔﻬﺎ ﰲ ﻣﻮﻗﻒ ﺁﺧﺮ‬
    ‫"ﺍﳌﺮﺃﺓ ﻣﺮﻛﻮﺏ ﺗﻠﺒﺴﻪ ﰲ ﺭﺟﻠﻚ‪...‬ﺗﺪﻭﺱ ﻋﻠﻴﻪ ﻭﲤﺸﻲ" )ﺍﳊﻮﻃﻲ‪ 2006 ،‬ﻡ‪ ،‬ﺹ ‪.1(65‬‬
    ‫ﻭﻗﺎﻝ ﺑﻌﺾ ﺍﻟﻔﻘﻬﺎﺀ ﺃﻥ ﺍﻟﻨﺴﺎﺀ ﰲ ﺍﻟﻮﺍﻗﻊ ﺣﻴﻮﺍﻧﺎﺕ ﺑﺼﻮﺭﺓ ﺇﻧﺴﺎﻥ ﻟﲑﻏﺐ ﰲ ﻧﻜﺎﺣﻬﻦ‪ .2‬ﻭﻗﺎﻝ‬
    ‫ﺍﻟﻔﺨﺮ ﺍﻟﺮﺍﺯﻱ‪ 3‬ﰲ ﺗﻔﺴﲑﻩ " ﺃﻥ ﺍﻟﻨﺴﺎﺀ ﺧﻠﻘﻦ ﻛﺨﻠﻖ ﺍﻟﺪﻭﺍﺏ ﻭﺍﻟﻨﺒﺎﺕ ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﳌﻨﺎﻓﻊ"‪ .‬ﻭﰲ‬
    ‫ﺍﻓﺘﺘﺎﺣﻴﺔ ﳎﻠﺔ ﺍﳊﻴﺎﺓ ﺍﻟﻄﻴﺒﺔ )ﺍﻟﻌﺪﺩ ‪ -18‬ﺍﻟﺴﻨﺔ‪-5‬ﺧﺮﻳﻒ ‪ 2005‬ﻡ( ﻧﻘﺮﺃ "ﻳﺮﻯ ﺻﺪﺭ ﺍﻟﺪﻳﻦ ﺍﻟﺸﲑﺍﺯﻱ‬
    ‫ﺍﳌﻌﺮﻭﻑ ﲟﻼ ﺻﺪﺭﺍ ﺃﻥ ﺍﳌﺮﺃﺓ ﳝﻜﻦ ﺗﺼﻨﻴﻔﻬﺎ ﺿﻤﻦ ﺩﺍﺋﺮﺓ ﺍﳊﻴﻮﺍﻧﺎﺕ ﺑﺸﻜﻞ ﺃﻭ ﺑﺂﺧﺮ ‪ ،‬ﻭﻳﻌﻠﻖ ﻣﻼ ﻫﺎﺩﻱ‬
    ‫ﺍﻟﺴﺒﺰﻭﺍﺭﻱ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻔﻜﺮﺓ ﺑﻘﻮﻟﻪ ‪" :‬ﻭﻛﺴﺎﻫﻦ )ﺍﷲ( ﺻﻮﺭﺓ ﺍﻹﻧﺴﺎﻥ ﻟﺌﻼ ﻳﺸﻤﺌﺰ )ﺍﻟﺮﺟﻞ( ﻋﻦ ﺻﺤﺒﺘﻬﻦ‬
    ‫ﻭﻳﺮﻏﺐ ﰲ ﻧﻜﺎﺣﻬﻦ"‪.‬‬
    ‫ﺕ" ﻭﻗﺎﻟﻮﺍ " ‪‬ﺣ ‪‬ﺮ ‪‬ﻡ ﹶﺃ‪‬ﺋ ‪‬ﻤ‪‬ﺘﻨ‪‬ﺎ ﺍﻟ‪‬ﻨ ﹶﻈ ‪‬ﺮ‬
    ‫ﻟﻘﺪ ﺭﻭﺝ ﺑﻌﺾ ﺍﻟﻔﻘﻬﺎﺀ ﻋﺒﺎﺭﺍﺕ ﻣﺜﻞ "ﺍﹾﻟ ‪‬ﻤ ‪‬ﺮﹶﺃ ﹸﺓ ‪‬ﻋ ‪‬ﻮ ‪‬ﺭﹲﺓ ﻓﹶﺎ ‪‬ﺣﹺﺒﺴ‪‬ﻮ ‪‬ﻫ ‪‬ﻦ ﻓ‪‬ﻲ ﺍﹾﻟ‪‬ﺒﻴ‪‬ﻮ ‪‬‬
    ‫ﺻ ‪‬ﺢ ‪‬ﻣ ‪‬ﻦ ‪‬ﺣ ‪‬ﺮ ‪‬ﻣ ‪‬ﺔ ‪‬ﻧ ﹶﻈ ﹺﺮ ﺍﹾﻟ‪‬ﻴ ‪‬ﺪ‪‬ﻳ ﹺﻦ ﻭ‪‬ﺍﹾﻟ ‪‬ﻮ ‪‬ﺟ ‪‬ﻪ ؛ َﻷ‪‬ﻧ ‪‬ﻬﻤ‪‬ﺎ‬
    ‫ﺼﹶﻠ ‪‬ﺔ ‪‬ﻭﹶﻟ ‪‬ﻮ ‪‬ﻣ ‪‬ﻊ ‪‬ﻳ ‪‬ﺪﻫ‪‬ﺎ ﹺﺑﻨ‪‬ﺎ ًﺀ ‪‬ﻋﻠﹶﻰ ﺍ َﻷ ‪‬‬ ‫‪‬ﻟﻘﹸﻼ ‪‬ﻣ ‪‬ﺔ ﹸﻇ ﹸﻔ ﹺﺮ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺮﹶﺃ ‪‬ﺓ ﺍﹾﻟ ‪‬ﻤ‪‬ﻨ ﹶﻔ ‪‬‬
    ‫ﻚ‬‫ﺤ ‪‬ﺮ ‪‬ﺓ ﻓ‪‬ﻲ ﺍﻟﺼ‪‬ﻼ ‪‬ﺓ ‪ ،‬ﻭ ﹶﻛ ﹶﺬ‪‬ﻟ ‪‬‬ ‫ﺻ ‪‬ﺢ ‪‬ﻭﹺﺇ ﹾﻥ ﻛﹶﺎﻧ‪‬ﺎ ﹶﻟ ‪‬ﻴﺴ‪‬ﺎ ‪‬ﻋ ‪‬ﻮ ‪‬ﺭ ﹰﺓ ‪‬ﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬‬ ‫‪‬ﻋ ‪‬ﻮ ‪‬ﺭ ﹲﺓ ﻓ‪‬ﻲ ﺍﻟ‪‬ﻨ ﹶﻈ ﹺﺮ ‪‬ﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺮﹶﺃ ‪‬ﺓ ‪‬ﻭﹶﻟ ‪‬ﻮ ﹶﺃ ‪‬ﻣ ﹰﺔ ‪‬ﻋﻠﹶﻰ ﺍ َﻷ ‪‬‬
    ‫ﺾ ‪‬ﺭ‪‬ﺑﻤ‪‬ﺎ ‪‬ﺟ ‪‬ﺮ ﺇﻟﹶﻰ ‪‬ﺭ ‪‬ﺅ‪‬ﻳ ‪‬ﺔ ﺍﹾﻟ ﹸﻜ ﱢﻞ ﹶﻓﻜﹶﺎ ﹶﻥ ﺍﻟﻼ‪‬ﺋ ‪‬ﻖ ‪‬ﺣ ‪‬ﺮ ‪‬ﻣ ﹶﺔ ‪‬ﻧ ﹶﻈ ﹺﺮ ‪‬ﻩ‬ ‫ﺼ ﹶﻞ ‪‬ﻣ‪‬ﻨﻬ‪‬ﺎ ؛ َﻷ ﱠﻥ ‪‬ﺭ ‪‬ﺅ‪‬ﻳ ﹶﺔ ﺍﹾﻟ‪‬ﺒ ‪‬ﻌ ﹺ‬ ‫ﺤ ‪‬ﺮ ‪‬ﻡ ﺳ‪‬ﺎ‪‬ﺋ ‪‬ﺮ ﻣ‪‬ﺎ ﺍ‪‬ﻧ ﹶﻔ ‪‬‬ ‫‪‬ﻳ ‪‬‬
    ‫ﺤ ‪‬ﺮ ‪‬ﻡ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ ﹶﺃ ﹾﻥ ‪‬ﺗﺮ‪‬ﻯ ‪‬ﺷ‪‬ﻴﺌﹰﺎ ‪‬ﻣ‪‬ﻨ ‪‬ﻪ ‪‬ﻭﹶﻟ ‪‬ﻮ ﺑﹺﻼ‬ ‫ﻚ ‪‬ﻳ ‪‬‬‫ﻚ ‪‬ﻋﻠﹶﻰ ﺍﻟ ‪‬ﺮ ‪‬ﺟ ﹺﻞ ‪‬ﻟ ﹾﻠ ‪‬ﻤ ‪‬ﺮﹶﺃ ‪‬ﺓ ﻛﹶ ﹶﺬ‪‬ﻟ ‪‬‬ ‫ﺤ ‪‬ﺮ ‪‬ﻡ ﹶﺫ‪‬ﻟ ‪‬‬
    ‫‪‬ﻣ ﹾﻄﹶﻠﻘﹰﺎ ﹶﺃ‪‬ﻳﻀ‪‬ﺎ ‪ ،‬ﻭ‪ ‬ﹶﻛﻤ‪‬ﺎ ‪‬ﻳ ‪‬‬
    ‫ﻑ ﺍﹾﻟ ﹶﻜﺒ‪‬ﺎ‪‬ﺋ ﹺﺮ ﻻﺑﻦ ﺣﺠﺮ ﺍﳍﻴﺘﻤﻲ( ﻭﰲ ﲢﻔﺔ ﺍﶈﺘﺎﺝ ﰲ ﺷﺮﺡ‬
    ‫ﻑ ‪‬ﻓ‪‬ﺘ‪‬ﻨ ‪‬ﺔ" )ﺍﻟ ‪‬ﺰﻭ‪‬ﺍ ﹺﺟ ‪‬ﺮ ‪‬ﻋ ‪‬ﻦ ﺍ ﹾﻗ‪‬ﺘﺮ‪‬ﺍ ‪‬‬
    ‫‪‬ﺷ ‪‬ﻬ ‪‬ﻮ ‪‬ﺓ ﻭ‪‬ﻻ ‪‬ﺧ ‪‬ﻮ ‪‬‬
    ‫ﺍﳌﻨﻬﺎﺝ ﻟﻠﻬﻴﺘﻤﻲ "ﻭﳛﺮﻡ ﺍﻟﻨﻈﺮ ﺇﱃ ﻗﻼﻣﺔ ﺭﺟﻠﻬﺎ ﺩﻭﻥ ﻗﻼﻣﺔ ﻳﺪﻫﺎ"‪.‬‬

    ‫ﻭﻣﻦ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﻘﺎﺳﻴﺔ ﺍﻟﱵ ﻭﺭﺩﺕ ﰲ ﺍﻟﺘﺮﺍﺙ "ﺍﻟﻨﺴﺎﺀ ﺃﺳﻔﻪ ﺍﻟﺴﻔﻬﺎﺀ" ﻭ"ﺫﻝ ﻗﻮﻡ ﺃﺳﻨﺪﻭﺍ ﺭﺃﻳﻬﻢ‬
    ‫ﺇﱃ ﺍﻣﺮﺃﺓ" ‪.‬‬

    ‫‪ 1‬ﺍﳊﻮﻃﻲ‪ ،‬ﻧﺮﻣﲔ )‪ 1427‬ﻫـ ‪ 2006 -‬ﻡ(‪ .‬ﺭﺍﺋﺤﺔ ﺍﻟﺒﺤﺮ ﻭﻋﺬﺍﺑﺎﺕ ﺍﳌﺮﺃﺓ ‪ .‬ﳎﻠﺔ ﺍﻟﻌﺮﰊ‪ .‬ﺍﻟﻌﺪﺩ ‪.572‬‬
    ‫‪) 2‬ﺩﻻﻝ ﻋﺒﺎﺱ‪ ،‬ﺣﻘﻮﻕ ﺍﳌﺮﺃﺓ ﰲ ﺍﻹﺳﻼﻡ ﺑﲔ ﺍﻟﻨﺺ ﻭﺍﳌﻤﺎﺭﺳﺔ ‪ ،‬ﺍﻧﻈﺮ ﺍﳌﺮﺃﺓ ﰲ ﺍﻟﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ ﺍﳌﻌﺎﺻﺮ‪ :‬ﺇﺷﻜﺎﻻﺕ‬
    ‫ﺍﻟﺘﺮﺍﺙ ﻭﲢﺪﻳﺎﺕ ﺍﳊﺪﺍﺛﺔ‪ ،‬ﺗﺄﻟﻴﻒ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻟﺒﺎﺣﺜﲔ‪ 2002 ،‬ﻡ‪ ،‬ﺹ ‪ ،297‬ﺹ ‪.(297‬‬

    ‫‪ " 3‬ﺍﻟﺮ‪‬ﺍﺯﻱ‪ ،‬ﻓﺨﺮ ﺍﻟﺪﻳﻦ )‪ 606 – 544‬ﻫـ = ‪ 1210-1150‬ﻡ( ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﻋﻤﺮ ﺍﻟﺮﺍﺯﻱ ﺍﳌﻠﻘـﺐ‬
    ‫ﺑﻔﺨﺮ ﺍﻟﺪﻳﻦ‪ .‬ﻭﻟﺪ ﰲ ﺍﻟﺮﻱ ﺑﻄﱪﺳﺘﺎﻥ‪ ،‬ﺃﺧﺬ ﺍﻟﻌﻠﻢ ﻋﻦ ﻛﺒﺎﺭ ﻋﻠﻤﺎﺀ ﻋﺼﺮﻩ‪ ،‬ﻭﻣﻨﻬﻢ ﻭﺍﻟﺪﻩ‪ ،‬ﺣﱴ ﺑﺮﻉ ﰲ ﻋﻠـﻮﻡ ﺷـﱴ‬
    ‫ﻭﺍﺷﺘﻬﺮ‪ ،‬ﻓﺘﻮﺍﻓﺪ ﻋﻠﻴﻪ ﺍﻟﻄﻼﺏ ﻣﻦ ﻛﻞ ﻣﻜﺎﻥ‪ .‬ﻛﺎﻥ ﺍﻟﺮﺍﺯﻱ ﻋﺎﳌﹰﺎ ﰲ ﺍﻟﺘﻔﺴﲑ ﻭﻋﻠﻢ ﺍﻟﻜﻼﻡ ﻭﺍﻟﻔﻠﻚ ﻭﺍﻟﻔﻠﺴﻔﺔ ﻭﻋﻠـﻢ‬
    ‫ﺍﻷﺻﻮﻝ ﻭﰲ ﻏﲑﻫﺎ‪ .‬ﺗﺮﻙ ﻣﺆﻟﻔﺎﺕ ﻛﺜﲑﺓ ﺃﺑﺮﺯﻫﺎ ﺗﻔﺴﲑﻩ ﺍﻟﻜﺒﲑ ﺍﳌﻌﺮﻭﻑ ﲟﻔﺎﺗﻴﺢ ﺍﻟﻐﻴﺐ‪ ،‬ﻭﻫﻮ ﺗﻔﺴﲑ ﺟﺎﻣ ‪‬ﻊ ﳌﺴـﺎﺋﻞ‬
    ‫ﻛﺜﲑﺓ ﰲ ﺍﻟﺘﻔﺴﲑ ﻭﻏﲑﻩ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﺍﻟﱵ ﺗﺒﺪﻭ ﺩﺧﻴﻠﺔ ﻋﻠﻰ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻭﻗﺪ ﻏﻠﺐ ﻋﻠﻰ ﺗﻔﺴﲑﻩ ﺍﳌﺬﻫﺐ ﺍﻟﻌﻘﻠﻲ ﺍﻟﺬﻱ‬
    ‫ﻛﺎﻥ ﻳﺘﺒﻌﻪ ﺍﳌﻌﺘﺰﻟﺔ ﰲ ﺍﻟﺘﻔﺴﲑ‪.‬ﺍﺧﺘ‪‬ﻠﻒ ﰲ ﺳﺒﺐ ﻭﻓﺎﺗﻪ‪ ،‬ﻭﻗﻴﻞ ﻣﺎﺕ ﻣﺴﻤﻮﻣ‪‬ﺎ‪) ".‬ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﻌﺎﳌﻴﺔ‪ ،‬ﺑﺎﺧﺘﺼﺎﺭ(‪.‬‬

    ‫‪22‬‬
    ‫ﻭﳒﺪ ﰲ ﺗﺎﺭﳜﻨﺎ ﺃﻥ ﺍﻻﻛﺜﺎﺭ ﻣﻦ ﺍﻟﺰﻭﺟﺎﺕ ﻭﺍﳉﻮﺍﺭﻱ ﻭﺍﻹﻣﺎﺀ ﻭﺻﻞ ﺣﺪﺍ ﻣﺮﻳﺒﺎ ﺣﱴ ﻗﺎﻝ ﺍﻟﺬﻫﱯ‬
    ‫ﺝ ‪‬ﺳ‪‬ﺒ ‪‬ﻌ‪‬ﻴ ‪‬ﻦ ﺍ ‪‬ﻣ ‪‬ﺮﹶﺃﺓﹰ‪ ،‬ﻭﹶﻟ ‪‬ﻢ ﻳ‪‬ﻮﹶﻟ ‪‬ﺪ ﹶﻟ ‪‬ﻪ ‪‬ﻭﹶﻟ ‪‬ﺪ" ﻭﻗﻴﻞ ﻛﺎﻥ ﻟﻠﺰﺑﲑ ﺃﻛﺜﺮ ﻣﻦ‬
    ‫ﻀﻬ‪‬ﻢ‪ :‬ﹶﺃ ﱠﻥ ‪‬ﺣﻤ‪‬ﺎ ‪‬ﺩ ﺑ ‪‬ﻦ ‪‬ﺳﹶﻠ ‪‬ﻤ ﹶﺔ ‪‬ﺗ ‪‬ﺰ ‪‬ﻭ ‪‬‬
    ‫" ‪‬ﻭ‪‬ﻧ ﹶﻘ ﹶﻞ ‪‬ﺑ ‪‬ﻌ ‪‬‬
    ‫ﺃﻟﻒ ﺃﻣﺔ ﻭﺍﻷﻣﲔ ﺍﺳﺘﻤﺘﻊ ﲟﺌﺎﺕ ﻣﻦ ﺍﳉﻮﺍﺭﻱ‪" .‬ﻭﻗﺎﻝ ﻣﻐﲑﺓ ﺑﻦ ﺷﻌﺒﺔ‪ :‬ﺣﺼﻨﺖ ﺗﺴﻌﹰﺎ ﻭﺗﺴﻌﲔ ﺍﻣﺮﺃﺓ‪ ،‬ﻣﺎ‬
    ‫ﺃﻣﺴﻜﺖ ﻭﺍﺣﺪﺓ ﻣﻨﻬﻦ ﻋﻠﻰ ﺣﺐ‪ ،‬ﻭﻟﻜﲏ ﺃﺣﻔﻈﻬﺎ ﳌﻨﺼﺒﻬﺎ ﻭﻭﻟﺪﻫﺎ‪ ،‬ﻓﻜﻨﺖ ﺃﺳﺘﺮﺿﻴﻬﻦ ﺑﺎﻟﺒﺎﻩ ﺷﺎﺑﺎﹰ‪،‬‬
    ‫ﻓﻠﻤﺎ ﺇﻥ ﺷﺒﺖ ﻭﺿﻌﻔﺖ ﻋﻦ ﺍﳊﺮﻛﺔ ﺍﺳﺘﺮﺿﻴﻬﻦ ﺑﺎﻟﻌﻄﻴﺔ" )ﺍﶈﺎﺳﻦ ﻭﺍﻷﺿﺪﺍﺩ‪ ،‬ﺍﳉﺎﺣﻆ‪ ،‬ﺹ ‪.(65‬‬
    ‫"ﻛﹶﺎ ﹶﻥ ﺍ ﹸﳌ ‪‬ﻐ‪‬ﻴ ‪‬ﺮ ﹸﺓ ‪‬ﻧﻜﱠﺎﺣﹰﺎ ﻟ‪‬ﻠ‪‬ﻨﺴ‪‬ﺎ ِﺀ ‪ ...‬ﻭﻛﹶﺎ ﹶﻥ ‪‬ﻳ ‪‬ﻨ ‪‬ﻜ ‪‬ﺢ ﹶﺃ ‪‬ﺭﺑ‪‬ﻌﹰﺎ ‪‬ﺟ ‪‬ﻤﻴ‪‬ﻌﺎﹰ‪ ،‬ﻭ‪‬ﻳ ﹶﻄﱢﻠ ﹸﻘ ‪‬ﻬ ‪‬ﻦ ‪‬ﺟ ‪‬ﻤﻴ‪‬ﻌﹰﺎ" )ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ(‪.‬‬
    ‫ﻭﺫﻛﺮ ﺍﺑﻦ ﻛﺜﲑ ﰲ ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ "ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻧﺎﻓﻊ ﺍﻟﺼﺎﺋﻎ‪ :‬ﺃﺣﺼﻦ ﺍﳌﻐﲑﺓ ﺛﻠﺜﻤﺎﺋﺔ ﺍﻣﺮﺃﺓ‪ .‬ﻭﻗﺎﻝ‬
    ‫ﻏﲑﻩ‪ :‬ﺃﻟﻒ ﺍﻣﺮﺃﺓ‪ .‬ﻭﻗﻴﻞ‪ :‬ﻣﺎﺋﺔ ﺍﻣﺮﺃﺓ‪ .‬ﻭﻗﻴﻞ‪ :‬ﲦﺎﻧﲔ ﺍﻣﺮﺃﺓ"‪ .‬ﻭﻭﺭﺩ ﰲ ﻛﺘﺎﺏ ﻏﺬﺍﺀ ﺍﻷﻟﺒﺎﺏ ﰲ ﺷﺮﺡ‬
    ‫ﲔ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ‪‬ﻭﻓﹶﺎ ‪‬ﺓ ‪‬ﺳ‪‬ﻴ ‪‬ﺪ ‪‬ﺓ ﹺﻧﺴ‪‬ﺎ ِﺀ‬
    ‫ﻣﻨﻈﻮﻣﺔ ﺍﻵﺩﺍﺏ ﶈﻤﺪ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺳﺎﱂ ﺍﻟﺴﻔﺎﺭﻳﲏ " ‪‬ﻭﻛﹶﺎ ﹶﻥ ‪‬ﻟﹶﺄ ‪‬ﻣ ﹺﲑ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ‪‬ﻣﹺﻨ ‪‬‬
    ‫ﺤ ﹴﻮ ‪‬ﻣ ‪‬ﻦ‬
    ‫ﺴ ‪‬ﻦ ﹺﺑ‪‬ﻨ ‪‬‬
    ‫ﺤ‪‬‬‫ﺝ ﺍ‪‬ﺑ‪‬ﻨ ‪‬ﻪ ﺍﹾﻟ ‪‬‬‫ﺸ ‪‬ﺮ ﹶﺓ ‪‬ﺳ ‪‬ﺮ‪‬ﻳ ﹰﺔ ‪ ،‬ﻭ‪‬ﺗ ‪‬ﺰ ‪‬ﻭ ‪‬‬
    ‫ﲔ ﹶﺃ ‪‬ﺭ‪‬ﺑ ‪‬ﻊ ‪‬ﺣﺮ‪‬ﺍ‪‬ﺋ ‪‬ﺮ ‪‬ﻭ ‪‬ﺳ‪‬ﺒ ‪‬ﻊ ‪‬ﻋ ‪‬‬ ‫ﻀ ‪‬ﻌ ‪‬ﺔ ﺧ‪‬ﺎ‪‬ﺗ ﹺﻢ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺮ ‪‬ﺳ‪‬ﻠ ‪‬‬
    ‫ﲔ ‪ ،‬ﻭ‪‬ﺑ ‪‬‬ ‫ﺍﹾﻟﻌ‪‬ﺎﹶﻟ ‪‬ﻤ ‪‬‬
    ‫ﺼ ﹺﺮﻧ‪‬ﺎ ‪‬ﻟ ﹸﻜ ﱢﻞ ‪‬ﺯﻣ‪‬ﺎ ‪‬ﻥ ‪‬ﺩ ‪‬ﻭﹶﻟ ﹲﺔ ‪‬ﻭ ﹺﺭﺟ‪‬ﺎ ﹲﻝ" ‪.‬‬
    ‫ﻑ ‪‬ﻋ ‪‬‬ ‫ﺼ‪‬ﺒ ﹺﺮ ﹺﺑﺨ‪‬ﻼ ‪‬‬ ‫ﹶﺃ ‪‬ﺭ‪‬ﺑ ‪‬ﻌﻤ‪‬ﺎﹶﺋ ‪‬ﺔ ﺍ ‪‬ﻣ ‪‬ﺮﹶﺃ ‪‬ﺓ ‪ ،‬ﹶﻓﻜﹶﺎﻧ‪‬ﻮﺍ ﹶﻗ ‪‬ﺪ ﹸﺃ‪‬ﻳﺪ‪‬ﻭﺍ ﺑﹺﺎﹾﻟ ﹸﻘ ‪‬ﻮ ‪‬ﺓ ‪‬ﻭ ‪‬ﻫ ‪‬ﻦ ﺑﹺﺎﻟ ‪‬‬

    ‫ﺍﳌﺼﺎﺩﺭ ﺍﻷﺳﺎﺳﻴﺔ ﺍﳌﻮﺟﻬﺔ ﻟﻔﻜﺮ ﺍﻟﻘﻨﺎﻋﻲ‬


    ‫ﺗﻌﺪﺩﺕ ﺍﳌﻨﺎﺑﻊ ﺍﻟﱵ ﺍﺳﺘﻘﻰ ﻣﻨﻬﺎ ﺍﻟﻘﻨﺎﻋﻲ ﻟﺒﻨﺎﺀ ﻣﺸﺮﻭﻋﻪ ﺍﻹﺻﻼﺣﻲ ﻓﺎﻋﺘﻤﺪ ﰲ ﻣﺼﺎﺩﺭﻩ ﻋﻠـﻰ‬
    ‫ﻣﺼﺎﺑﻴﺢ ﺍﻟﺸﺮﻳﻌﺔ ﰒ ﻧﺘﺎﺝ ﺍﻟﺸﻌﺮﺍﺀ‪ ,‬ﻭﲦﺎﺭ ﺍﳌﻔﻜﺮﻳﻦ‪ ،‬ﻭﲢﻠﻴﻼﺗﻪ ﺍﻟﺸﺨﺼﻴﺔ ﻭﻣﺸﺎﻫﺪﺍﺗﻪ ﺍﻟﻮﺍﻗﻌﻴـﺔ‪ .‬ﺗـﺄﺛﺮ‬
    ‫ﺍﻟﻘﻨﺎﻋﻲ ﺑﺼﺪﻳﻘﻪ ﳏﻤﺪ ﺭﺷﻴﺪ ﺭﺿﺎ ﺻﺎﺣﺐ ﳎﻠﺔ ﺍﳌﻨﺎﺭ ﺍﻟﻐﺮﺍﺀ ﺍﻟﱵ ﺃﻛﺪﺕ ﻋﻠﻰ "ﺍﳊﺚ ﻋﻠﻰ ﺗﺮﺑﻴﺔ ﺍﻟﺒﻨﺎﺕ‬
    ‫ﻭﺍﻟﺒﻨﲔ" )ﺍﳉﻨﺪﻱ‪ 1989 ,‬ﻡ‪ ,‬ﺹ ‪ (336‬ﻛﻤﺎ ﻫﻮ ﺷﺄﻥ ﺃﺳﺘﺎﺫﻩ ﳏﻤﺪ ﻋﺒﺪﻩ‪ .1‬ﻟﻘﺪ ﺃﻋﺠﺐ ﳏﻤﺪ ﺭﺷﻴﺪ‬
    ‫ﺭﺿﺎ ﺑﻜﺘﺎﺏ ﺻﺪﻳﻘﻪ ﻗﺎﺳﻢ ﺃﻣﲔ ﲢﺮﻳﺮ ﺍﳌﺮﺃﺓ ﻭﻛﺎﻥ ﻳﻨﺼﺢ ﺑﺎﻹﻃﻼﻉ ﻋﻠﻴﻪ ﻓﻬﻮ ﻛﺘﺎﺏ ﻣﺘﻤﻴـﺰ‪ ,‬ﻭﻟﻜـﻦ‬
    ‫ﳏﻤﺪ ﺭﺷﻴﺪ ﺭﺿﺎ ﺧﺎﻟﻒ ﻗﺎﺳﻢ ﺃﻣﲔ ﰲ ﻛﺘﺎﺑﻪ ﺍﳌﺮﺃﺓ ﺍﳉﺪﻳﺪﺓ ﻣﺒﻴﻨﺎ ﺃﻥ ﺗﻌﻠﻴﻢ ﺍﳌﺮﺃﺓ ﺗﻌﻠﻴﻤﺎ ﻋﺼﺮﻳﺎ ﳎـﺮﺩﺍ‬
    ‫ﻣﻦ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﺪﻳﻨﻴﺔ ﻻ ﳚﺪﻱ ﻧﻔﻌﺎ )ﺍﳌﺮﺍﻛﺸﻲ‪ 1985 ,‬ﻡ‪ ,‬ﺹ ‪.(347‬‬
    ‫ﻟﻘﺪ ﻛﺎﻧﺖ ‪‬ﻠﺔ ﺍﳌﻨﺎﺭ ﺍﻷﺛﺮ ﺍﻟﻌﻈﻴﻢ ﰲ ﺇﻧﺎﺭﺓ ﺍﻟﺴﺒﻴﻞ ﺃﻣﺎﻡ ﺍﻟﻘﻨﺎﻋﻲ ﻭﺇﻣﺎﻃﺔ ﺍﻟﺴﺘﺎﺭ ﺍﻟﺬﻱ ﺃﺑﺼﺮ ﺑﻪ‬
    ‫ﻣﻦ ﺧﻠﻔﻪ ﺍﳊﻖ ﻭﺍﺿﺤﺎ‪ ,‬ﺃﻣﺎ ﺍﻋﺘﺪﺍﻟﻪ ﰲ ﺍﻵﺭﺍﺀ ﺍﻟﻌﺼﺮﻳﺔ ﻓﲑﺟﻊ ﺇﱃ ﺍﻃﻼﻋﻪ ﻋﻠﻰ ﺍ‪‬ﻼﺕ ﺍﻟـﱵ ﻛﺎﻧـﺖ‬
    ‫ﺳﺎﺋﺪﺓ ﰲ ﺗﻠﻚ ﺍﻟﻔﺘﺮﺓ ﻛﻤﺠﻠﺔ ﺍﳍﻼﻝ ﻭﺍﳌﻘﺘﻄﻒ ﻭﺍ‪‬ﻼﺕ ﻭﺍﳌﺆﻟﻔﺎﺕ ﺍﻷﺧﺮﻯ )ﺍﻟﺮﻭﻣﻲ‪ 1999 ,‬ﻡ‪ ,‬ﺹ‬
    ‫‪.(465‬‬
    ‫ﻧﻘﻞ ﺍﻟﻘﻨﺎﻋﻲ ﻣﻦ ﻛﺘﺎﺏ ﻋﺒﺪﺍﷲ ﺍﻟﻘﺼﻴﻤﻲ )‪ 2000‬ﻡ( ﻫﺬﻱ ﻫﻲ ﺍﻷﻏﻼﻝ ﺭﺅﺍﻩ ﰲ ﺍﳌﺮﺃﺓ ﻭﻫﻮ‬
    ‫ﻛﺘﺎﺏ ﺃﻟﻔﻪ ﺍﻟﻘﺼﻴﻤﻲ ﰲ ﺍﻟﻌﺎﻡ ‪ ،1946‬ﻭﺫﻛﺮ ﻓﻴﻪ "ﺇﻥ ﺍﻧﺴﺠﺎﻡ ﺍﻟﻌﺎﱂ ﺍﳊﺪﻳﺚ ﻣﻊ ﺍﻹﺳﻼﻡ ﺃﻣﺮ ﳑﻜـﻦ"‬

    ‫‪ 2‬ﺍﻧﻈﺮ ﻋﻴﺪﺍﻥ‪ 2005 ,‬ﻡ‪ ,‬ﺹ ‪ ,156‬ﻭﺍﳊﺴﲔ‪ ,2005 ,‬ﺹ ‪.68‬‬

    ‫‪23‬‬
    ‫)ﺍﳊﻮﺭﺍﱐ‪ , 2001 ,‬ﺹ ‪ .(359‬ﻭﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻭﺟﺪ ﻓﻴﻪ ﺍﻟﻜﺘﺎﺏ ﺭﻭﺍﺟﹰﺎ ﻛﺒﲑﹰﺍ ﺩﺍﺧـﻞ ﺃﻭﺳـﺎﻁ‬
    ‫ﺍﳌﺜﻘﻔﲔ ﺍﻟﻌﺮﺏ ﻭﺗﻨﺎﻭﻟﻪ ﺍﻟﻌﺪﻳﺪ ﻣﻨﻬﻢ ﺑﺎﻟﺪﺭﺍﺳﺔ ﺍﻟﺘﺤﻠﻴﻠﻴﺔ ﻭﺍﻟﺘﻘﺮﻳﻆ‪ ،‬ﺇﺫ ﺭﺃﻯ ﺍﻟﻘﻴﺎﰐ ‪-‬ﺷﻴﺦ ﺍﻷﺯﻫﺮ ‪ -‬ﺃﻥ‬
    ‫ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻳﺼﻠﺢ ﻷﻥ ﻳﻜﻮﻥ ﺑﺮﻧﺎﳎﹰﺎ ﻟﻠﺘﻌﻠﻴﻢ ﺍﻟﻮﻃﲏ ﻭﺧﻄﺔ ﻧﺎﺟﺤﺔ ﻟﻺﺻﻼﺡ‪ ،‬ﻛﻤﺎ ﻛﺘﺐ ﻋﻨﻪ ﺍﻷﺩﻳﺐ‬
    ‫ﺍﻟﻜﺒﲑ ﻋﺒﺎﺱ ﳏﻤﻮﺩ ﺍﻟﻌﻘﺎﺩ ﻭﻣﺪﺡ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺇﻻ ﺃﻥ ﺍﻟﻜﺘﺎﺏ ﺗﻌﺮﺽ ﻟﻠﻨﻘﺪ ﺍﻟﺸﺪﻳﺪ ﻣﻦ ﻃﺎﺋﻔﺔ ﻏﲑ ﻗﻠﻴﻠﺔ ﻣﻦ‬
    ‫ﻋﻠﻤﺎﺀ ﺍﻟﺸﺮﻳﻌﺔ )ﺇﻳﻼﻑ‪ 2002 ،‬ﻡ( ﻭﻣﺎﺯﺍﻟﺖ ﺷﺨﺼﻴﺔ ﺍﻟﻘﺼﻴﻤﻲ ﺷﺨﺼﻴﺔ ﺟﺪﻟﻴﺔ ﺫﺍﺕ ﺿﺠﺔ ﻓﻜﺮﻳـﺔ‬
    ‫ﻫﺎﺋﻠﺔ‪.‬‬
    ‫ﻳﻘﻮﻝ ﺍﻟﻘﻨﺎﻋﻲ "ﺫﻛﺮ ﻋﺒﺪﺍﷲ ﺍﻟﻘﺼﻴﻤﻲ ﲢﺖ ﻋﻨﻮﺍﻥ )ﻫﻞ ﺍﳌﺮﺃﺓ ﺇﻧﺴﺎﻥ ﺃﻡ ﺳﻠﻌﺔ( ﻣﺎ ﺧﻼﺻﺘﻪ ﺃﻧﻪ‬
    ‫ﺫﻛﺮ ﺃﺩﻟﺔ ﺍﻟﻘﺎﺋﻠﲔ ﺑﺘﺤﺮﱘ ﺗﻌﻠﻴﻢ ﺍﳌﺮﺃﺓ ﻭﲟﻨﻊ ﺧﺮﻭﺟﻬﺎ ﻣﻦ ﺍﻟﺒﻴﺖ‪ ،‬ﻭﻣﻨﻊ ﺍﺧﺘﻼﻃﻬـﺎ ﺑﺎﻟﺮﺟـﺎﻝ‪ ،‬ﻭﻣﻨـﻊ‬
    ‫ﺗﻌﻠﻴﻤﻬﺎ ﺍﻟﻜﺘﺎﺑﺔ‪ ،‬ﰒ ﺭﺩ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﻗﻮﺍﻝ ﺑﻘﻮﻟﻪ‪" :‬ﺇﻥ ﺍﻹﺳﻼﻡ ﺟﺎﺀ ﺑﺎﻻﺧﺘﻼﻁ ﺍﶈﺘﺮﻡ ﺍﻟﻌﻔﻴﻒ‪ ،‬ﻓﺎﳊﺞ ﻓﻴﻪ‬
    ‫ﺍﺧﺘﻼﻁ ﺍﻟﺮﺟﻞ ﺑﺎﳌﺮﺃﺓ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻓﻴﻬﺎ ﻫﺬﺍ ﺍﻻﺧﺘﻼﻁ ‪ ...‬ﻭﻟﻴﻌﻠﻢ ﺃﻧﻪ ﻻ ﻳﻮﺟﺪ ﺣﺮﻑ ﻭﺍﺣﺪ ﺻـﺤﻴﺢ ﰲ‬
    ‫ﺍﻟﺪﻳﻦ ﻳﻨﻬﻰ ﻋﻦ ﺗﻌﻠﻴﻢ ﺍﳌﺮﺃﺓ ﻭﻳﺄﻣﺮ ﺑﺘﺮﻛﻬﺎ ﻓﺮﻳﺴﺔ ﺍﳉﻬﻞ ﺑﻞ ﺍﻷﻭﺍﻣﺮ ﺍﻟﺪﻳﻨﻴﺔ ﻛﻠﻬﺎ ﻗﻮﺍﻃﻊ ﰲ ﺫﻡ ﺍﳉﻬﺎﻟﺔ ﰲ‬
    ‫ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ‪ ،‬ﻭﲨﻴﻊ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻋﻦ ﲢﺮﱘ ﺗﻌﻠـﻴﻢ ﺍﳌـﺮﺃﺓ ﻭﻣﻨـﻊ ﺧﺮﻭﺟﻬـﺎ‬
    ‫ﻭﺍﺧﺘﻼﻃﻬﺎ‪ ،‬ﻛﻠﻬﺎ ﻛﺬﺏ‪ .. ،‬ﺇﻥ ﻛﺎﻥ ﺍﻟﻌﻠﻢ ﺧﲑﹰﺍ ﻭﻓﻀﻴﻠﺔ ﻓﻠﻤﺎﺫﺍ ﳝﻨﻊ ﻋﻦ ﺍﳌﺮﺃﺓ؟ ﻭﺇﻥ ﻛﺎﻥ ﺷﺮﹰﺍ ﻭﺭﺫﻳﻠﺔ‬
    ‫ﻓﻠﻤﺎﺫﺍ ﻳﺒﺎﺡ ﻟﻠﺮﺟﻞ؟ ﻭﻻ ﺟﻮﺍﺏ ﻋﻦ ﻫﺬﺍ" )ﺍﻟﻘﺼﻴﻤﻲ‪ ، 2000 ،‬ﺹ ‪ ،154‬ﺍﳌﻠﺘﻄﻘـﺎﺕ ﺹ‪-122‬‬
    ‫‪ ،123‬ﺑﺎﺧﺘﺼﺎﺭ(‪.‬‬
    ‫ﻟﻘﺪ ﻃﺒﻖ ﺍﻟﻘﻨﺎﻋﻲ ﺃﻓﻜﺎﺭﻩ ﰲ ﻣﺴﺄﻟﺔ ﲢﺮﻳﺮ ﺍﳌﺮﺃﺓ ﻓﻘﺪ ﺃﻳﺪ ﻭﺳﺎﻧﺪ ﺍﻟﺒﻌﺜـﺎﺕ ﺍﻟﺪﺭﺍﺳـﻴﺔ ﻭﻗـﺮﺍﺀﺓ‬
    ‫ﺍ‪‬ﻼﺕ ﻭﺗﻌﻠﻢ ﺍﻟﻔﻨﻮﻥ ﻭﻓﺘﺢ ﺍﳌﺪﺍﺭﺱ ﻭﺍﻷﻧﺪﻳﺔ ﺍﻟﺼﻴﻔﻴﺔ ﻟﻠﺒﻨﺎﺕ ﻷﻥ ﺗﺄﺧﺮ ﺍﳌﺪﺍﺭﺱ ﻭﻋﺪﻡ ﺗﻌﻠـﻴﻢ ﺍﻟﻔﺘـﺎﺓ‬
    ‫ﺳﺒﺐ ﳍﺎ ﺟﻬﻼ ﻛﺒﲑﺍ‪ .‬ﻟﻘﺪ ﺗﻮﺳﻊ ﺍﻟﻘﻨﺎﻋﻲ ﰲ ﺁﺭﺍﺋﻪ ﺍﻟﻔﻘﻬﻴﺔ ﻭﺟﻌﻠﻬﺎ ﻋﺎﳌﺔ ﻭﻣﺘﻌﻠﻤﺔ ﻭﺣﺎﻛﻤـﺔ ﻭﺫﻛـﺮ‬
    ‫ﺍﻟﺮﺃﻱ ﺍﻟﻔﻘﻬﻲ ﺍﻟﺬﻱ ﻳﺮﻯ ﺟﻮﺍﺯ ﺃﻥ ﺗﻜﻮﻥ "ﻗﺎﺿﻴﺔ ﰲ ﺍﻷﻣﻮﺍﻝ ‪...‬ﻭﺃﻥ ﺗﻜﻮﻥ ﺣﺎﻛﻤﺔ ﻋﻠﻰ ﺍﻹﻃـﻼﻕ ﰲ‬
    ‫ﻛﻞ ﺷﻲﺀ"‪ .‬ﻭﻫﺬﻩ ﻣﺴﺎﺋﻞ ﻻﺯﺍﻟﺖ ﺣﺮﺟﺔ ﰲ ﻓﻘﻪ ﺍﳌﺮﺃﺓ )ﺍﳌﻴﻼﺩ‪2004 ,‬ﻡ‪ ،‬ﺹ ‪.(233‬‬
    ‫ﻭﺃﻳﺪ ﺍﻟﺸﻴﺦ ﺍﻟﻘﻨﺎﻋﻲ ﺍﻻﺧﺘﻼﻁ ﺍﶈﺘﺸﻢ ﻭﺃﺛﺒﺖ ﺃﻥ ﺍﻟﺪﻳﻦ ﺍﻹﺳﻼﻣﻲ ﻻ ﻳﻌﺎﺭﺽ ﺫﻟﻚ ﻭﻗﺪ ﺳـﺌﻞ‬
    ‫ﻓﻀﻴﻠﺘﻪ ﻋﻦ ﺍﻻﺧﺘﻼﻁ ﰲ ﺍﻟﺘﻌﻠﻴﻢ ﻓﻘﺎﻝ "ﺇﻧﻪ ﻻ ﻳﻮﺟﺪ ﻧﺺ ﻻ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﻻ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ‬
    ‫ﳝﻨﻊ ﺍﻻﺧﺘﻼﻁ ﺑﲔ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ‪ ...‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻻﺧﺘﻼﻁ ﻣﻦ ﺃﺟﻞ ﻏﺎﻳﺔ ﺷﺮﻳﻔﺔ ﻭﻫﺪﻑ ﻧﺒﻴﻞ ﻓﻬﻮ ﺣﻼﻝ‬
    ‫ﻭﺻﺤﻴﺢ‪ ...‬ﺇﻥ ﺳﻔﻮﺭ ﺍﳌﺮﺃﺓ ﺣﻼﻝ ﺇﺫﺍ ﻛﺎﻥ ﳏﺘﺸﻤﺎ ﻭﻫﻮ ﺣﺮﺍﻡ ﰲ ﺍﳊﺎﻟﺔ ﺍﳌﻌﺎﻛﺴﺔ‪ ...‬ﺇﺫﻥ ﻓـﺎﻻﺧﺘﻼﻁ‬
    ‫ﰲ ﺟﺎﻣﻌﺔ ﺍﻟﻜﻮﻳﺖ ﻟﻴﺲ ﻣﺂﻟﻪ ﺍﻟﻔﺴﺎﺩ ﻷ‪‬ﺎ ﻣﺆﺳﺴﺔ ﻋﻠﻢ ﻭﺍﻻﺧﺘﻼﻁ ﻓﻴﻬﺎ ﻟﻐﺎﻳﺔ ﺍﻟﻌﻠﻢ ﻭﻫﻲ ﺷـﺮﻳﻔﺔ‪ .‬ﺇﻥ‬
    ‫ﻣﺜﻞ ﻫﺬﺍ ﺍﻻﺧﺘﻼﻁ ﺟﺎﺋﺰ ﺷﺮﻋﺎ ﻷﻧﻪ ﳜﺪﻡ ﺍﻟﻌﻠﻢ"‪.‬‬
    ‫ﻁ‬
    ‫ﻭﻳﻮﺭﺩ ﺍﻟﻘﻨﺎﻋﻲ ﻧﺼﺎ ﻣﻦ ﻓﺘﺎﻭﻱ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻟﺘﻮﺳﻴﻊ ﺧﻴﺎﺭﺍﺕ ﺍﻟﺰﻭﺟﺔ ﻭﲤﻜﻴﻨﻬﺎ ﻓﻴﻘﻮﻝ "ﺇﺫﹶﺍ ‪‬ﺷ ‪‬ﺮ ﹶ‬
    ‫ﺝ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ـﺎ ﹶﺃ ‪‬ﻭ ﻻ‬
    ‫ﺨ ﹺﺮ ‪‬ﺟﻬ‪‬ﺎ ‪‬ﻣ ‪‬ﻦ ‪‬ﺩﻳ‪‬ﺎ ﹺﺭﻫ‪‬ﺎ ﹶﺃ ‪‬ﻭ ‪‬ﺑﹶﻠ ‪‬ﺪﻫ‪‬ﺎ ﹶﺃ ‪‬ﻭ ﻻ ‪‬ﻳﺘ‪‬ـ ‪‬ﺰ ‪‬ﻭ ‪‬‬
    ‫ﺝ ﻟ‪‬ﻠ ‪‬ﺰ ‪‬ﻭ ‪‬ﺟ ‪‬ﺔ ﻓ‪‬ﻲ ﺍﹾﻟ ‪‬ﻌ ﹾﻘ ‪‬ﺪ ﹶﺃ ‪‬ﻭ ﺍ‪‬ﺗ ﹶﻔﻘﹶﺎ ﹶﻗ‪‬ﺒﹶﻠ ‪‬ﻪ ﹶﺃ ﹾﻥ ﻻ ‪‬ﻳ ‪‬‬
    ‫ﺍﻟ ‪‬ﺰ ‪‬ﻭ ‪‬‬

    ‫‪24‬‬
    ‫ﺐ ﺍ ِﻹﻣ‪‬ﺎ ﹺﻡ ﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ"‪ .‬ﻭﳜﺘﺎﺭ ﺍﻟﻘﻨﺎﻋﻲ ﻣـﻦ‬ ‫ﻁ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﻣ ﹾﺬ ‪‬ﻫ ‪‬‬ ‫ﺸ ‪‬ﺮ ﹸ‬
    ‫ﺻ ‪‬ﺢ ﺍﻟ ‪‬‬
    ‫ﺝ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ ﹶﻓﹶﻠﻬ‪‬ﺎ ‪‬ﺗ ﹾﻄﻠ‪‬ﻴ ﹸﻘﻬ‪‬ﺎ ‪‬‬
    ‫ﺴﺮ‪‬ﻯ ﹶﺃ ‪‬ﻭ ﺇ ﹾﻥ ‪‬ﺗ ‪‬ﺰ ‪‬ﻭ ‪‬‬
    ‫‪‬ﻳ‪‬ﺘ ‪‬‬
    ‫ﺨ ‪‬ﺪ ‪‬ﻡ ‪‬ﺯ ‪‬ﻭ ‪‬ﺟﻬ‪‬ـﺎ ﻓ‪‬ـﻲ ﺷ‪‬ـ ‪‬ﻲ ٍﺀ‬
    ‫ﺍﺑﻦ ﺣﺰﻡ ﻧﺼﺎ ﻳﻮﺍﺻﻞ ﻓﻴﻪ ﺗﻮﺳﻴﻊ ﻧﻄﺎﻕ ﻣﻜﺎﻧﺔ ﺍﳌﺮﺃﺓ‪" :‬ﻭ‪‬ﻻ ‪‬ﻳ ﹾﻠ ‪‬ﺰ ‪‬ﻡ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺮﹶﺃ ﹶﺓ ﹶﺃ ﹾﻥ ‪‬ﺗ ‪‬‬
    ‫ﻚ ﹶﺃﺻ‪‬ﻼ‬ ‫ﺴ ﹴﺞ ‪ ،‬ﻭ‪‬ﻻ ﹶﻏ‪‬ﻴ ﹺﺮ ﹶﺫ‪‬ﻟ ‪‬‬ ‫ﺲ ‪ ،‬ﻭ‪‬ﻻ ﹶﻏ ‪‬ﺰ ﹴﻝ ‪ ،‬ﻭ‪‬ﻻ ‪‬ﻧ ‪‬‬ ‫ﺵ ‪ ،‬ﻭ‪‬ﻻ ﹶﻛ‪‬ﻨ ﹴ‬ ‫ﺠ ﹴﻦ ‪ ،‬ﻭ‪‬ﻻ ﹶﻃ‪‬ﺒ ﹴﺦ ‪ ،‬ﻭ‪‬ﻻ ﹶﻓ ‪‬ﺮ ﹴ‬ ‫ﹶﺃﺻ‪‬ﻼ‪ ،‬ﻻ ﻓ‪‬ﻲ ‪‬ﻋ ‪‬‬
    ‫ﺴ ‪‬ﻮ‪‬ﺗﻬ‪‬ﺎ ‪‬ﻣﺨ‪‬ﻴ ﹶﻄ ﹰﺔ ﺗ‪‬ﺎ ‪‬ﻣ ﹰﺔ ‪ ،‬ﻭﺑﹺﺎﻟ ﱠﻄﻌ‪‬ﺎ ﹺﻡ ‪‬ﻣ ﹾﻄﺒ‪‬ﻮﺧ‪‬ﺎ ﺗ‪‬ﺎﻣ‪‬ﺎ‬
    ‫ﺝ ﹶﺃ ﹾﻥ ‪‬ﻳﺄﹾ‪‬ﺗ‪‬ﻴﻬ‪‬ﺎ ﹺﺑ ‪‬ﻜ ‪‬‬
    ‫ﻀ ﹶﻞ ﹶﻟﻬ‪‬ﺎ ‪‬ﻭ ‪‬ﻋﻠﹶﻰ ﺍﻟ ‪‬ﺰ ‪‬ﻭ ﹺ‬
    ‫ﺖ ﹶﻟﻜﹶﺎ ﹶﻥ ﹶﺃ ﹾﻓ ‪‬‬‫‪‬ﻭﹶﻟ ‪‬ﻮ ﹶﺃ‪‬ﻧﻬ‪‬ﺎ ﹶﻓ ‪‬ﻌﻠﹶ ‪‬‬
    ‫ﺸ ‪‬ﺮ‪‬ﺗ ‪‬ﻪ" )ﺍﻧﻈﺮ‪ :‬ﺍﳌﻠﺘﻘﻄﺎﺕ‪ ،‬ﺹ ‪. (278‬‬
    ‫ﺴ ‪‬ﻦ ‪‬ﻋ ‪‬‬
    ‫ﺤِ‬‫‪‬ﻭﹺﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ ﹶﺃ ﹾﻥ ‪‬ﺗ ‪‬‬

    ‫ﺳﺎﻧﺪ ﺍﻟﻘﻨﺎﻋﻲ ﺣﺮﻳﺔ ﺍﳌﺮﺃﺓ ﻭﺑﺪﺃ ﺑﻨﺸﺮ ﺍﻵﺭﺍﺀ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﱵ ﺗﻌﻄﻲ ﺍﳌﺮﺃﺓ ﺍﳌﺰﻳﺪ ﻣﻦ ﺍﻟﻔﺎﻋﻠﻴﺔ ﻓﻨﺠﺪﻩ‬
    ‫ﻳﺬﻛﺮ ﰲ ﺍﳌﻠﺘﻘﻄﺎﺕ "ﳚﻮﺯ ﻋﻨﺪ ﺍﻷﺣﻨﺎﻑ ﺃﻥ ﺗﻄﻠﻖ ﺍﳌﺮﺃﺓ ﻧﻔﺴﻬﺎ ﻣﻦ ﺯﻭﺟﻬﺎ ﺇﺫﺍ ﺍﺷﺘﺮﻃﺖ ﻫـﻲ ﻋﻠﻴـﻪ‬
    ‫ﺫﻟﻚ" )ﺹ ‪" (410‬ﻭﻋﻨﺪ ﺃﻫﻞ ﺍﻟﻈﺎﻫﺮ ﺗﻘﺒﻞ ﺷﻬﺎﺩﺓ ﺍﻟﻨﺴﺎﺀ ﰲ ﻛﻞ ﺍﻷﻣﻮﺭ" )ﺹ ‪" ،(418‬ﺍﻟﺒﻜﺮ ﳚﺐ‬
    ‫ﺃﻥ ﺗﺴﺘﺄﺫﻥ ﰲ ﺍﻟﺰﻭﺍﺝ ﻭﺇﺫ‪‬ﺎ ﺻﻤﺎ‪‬ﺎ ﻭﺇﻥ ﱂ ﺗﺮﺽ ﻓﻴﺠﺐ ﺍﻟﺘﻮﻗﻒ ﻋﻦ ﺯﻭﺍﺟﻬﺎ" )ﺹ ‪.(484‬‬

    ‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻘﻨﺎﻋﻲ ﻳﺆﻛﺪ ﻋﻠﻰ ﺍﻷﺛﺮ ﺍﻟﺬﻱ ﻳﻘﻮﻝ "ﻣﺎ ﺃﻛﺮﻡ ﺍﻟﻨﺴﺎﺀ ﺇﻻ ﻛـﺮﱘ‪ ،‬ﻭﻻ ﺃﻫـﺎ‪‬ﻦ ﺇﻻ‬
    ‫ﻟﺌﻴﻢ"‪ 1‬ﻓﺈﻧﻪ ﻛﺘﺐ ﳏﺬﺭﺍ ﻋﻦ ﺣﺪﻳﺚ ﻣﺸﺒﻮﻩ "ﻃﹶﺎ ‪‬ﻋ ﹸﺔ ﺍﻟ‪‬ﻨﺴ‪‬ﺎ ِﺀ ‪‬ﻧﺪ‪‬ﺍ ‪‬ﻣ ﹲﺔ" )ﺍﳌﻠﺘﻘﻄﺎﺕ‪ ،‬ﺹ ‪ (263‬ﻓﻘﺎﻝ ﻋﻨـﻪ‬
    ‫ﺣﺪﻳﺚ ﺿﻌﻴﻒ‪ .‬ﻭﳝﺘﺪ ﺩﻓﺎﻉ ﺍﻟﻘﺎﺿﻲ ﺍﻟﻔﻘﻴﻪ‪ :‬ﻳﻮﺳﻒ ﺍﻟﻘﻨﺎﻋﻲ ﻋﻦ ﺍﳌﺮﺃﺓ ﻟﻴﺨﻔﻒ ﻭﻫﺞ ﺍﶈﻦ ﺍﻟﱵ ﺗﻌﺘﺮﺽ‬
    ‫ﻃﺮﻳﻖ ﺍﻟﻨﺴﺎﺀ ﻋﻨﺪ ﻭﻓﺎﺓ ﺍﻷﺯﻭﺍﺝ ﻓﻴﻘﻮﻝ ﺑﺸﺠﺎﻋﺘﻪ ﺍﳌﻌﻬﻮﺩﺓ ﻭﺻﺮﺍﻣﺘﻪ ﺍﶈﻤﻮﺩﺓ " ﺗﻌﺘﺪ ﺍﻷﺭﻣﻠﺔ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ‬
    ‫ﻭﻋﺸﺮﺓ ﺃﻳﺎﻡ ﻭﻋﻠﻴﻬﺎ ﰲ ﺃﻳﺎﻡ ﻋﺪ‪‬ﺎ ﺗﺮﻙ ﺍﻟﺘﻄﻴﺐ ﻭﺗﺮﻙ ﻟﺒﺲ ﺍﳊﻠﻲ ﻭﺍﻟﺜﻴﺎﺏ ﺍﻟﱵ ﺗﺰﻫﻮ ﺑﺄﻟﻮﺍﻥ ﺍﻟﺼﺒﻎ ﻭﺃﻥ‬
    ‫ﻳﻜﻮﻥ ﻣﺒﻴﺘﻬﺎ ﰲ ﺑﻴﺘﻬﺎ ﻟﻴﻼ ﻭﺃﻥ ﲣﺮﺝ ﻟﻘﻀﺎﺀ ﺣﺎﺟﺘﻬﺎ ﻣﻦ ﺍﻟﺴﻮﻕ ﻭﳍﺎ ﺯﻳﺎﺭﺓ ﺍﻷﻗﺎﺭﺏ ﻭﺍﳉﲑﺍﻥ ﻟﻸﻧـﺲ‬
    ‫‪‬ﻢ ﺑﺎﻟﻨﻬﺎﺭ‪ ،‬ﻭﺃﻣﺎ ﻣﺎ ﻳﻔﻌﻠﻪ ﺍﳉﻬﻠﺔ ﻣﻦ ﺇﻟﺰﺍﻣﻬﺎ ﺑﻠﺒﺲ ﺍﻷﺧﻀﺮ ﻭﺃﻥ ﻻ ﺗﺮﻯ ﺍﻟﺮﺟـﺎﻝ ﻭﻻ ﻳﺮﻭ‪‬ـﺎ ﻭﺃﻥ ﻻ‬
    ‫ﻳﺪﺧﻞ ﰲ ﺑﻴﺘﻬﺎ ﺍﻟﺴﻘﺎﺀ ﻭﺍﳊﻤﺎﻝ ﺣﱴ ﺗﻨﺰﻭﻱ ﺑﺎﳊﺠﺮﺓ ﻓﻠﻴﺲ ﻟﻪ ﺃﺻﻞ ﺇﻻ ﺍﳉﻬﻞ ﺍﳌﻄﺒﻖ" )ﺍﳌﻠﺘﻘﻄﺎﺕ‪ ،‬ﺹ‬
    ‫‪ ,331‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﺰﺭﻗﺎ‪ 2001 ,‬ﻡ‪ ,‬ﺹ ‪.(290‬‬
    ‫ﻭﻣﻦ ﺍﳌﺴﺎﺋﻞ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﱵ ﺫﻛﺮﻫﺎ ﰲ ﻛﺘﺎﺑﻪ ﺍﳌﻠﺘﻘﻄﺎﺕ ﻣﺴﺄﻟﺔ ﺍﻟﺘﱪﺝ ﺣﻴﺚ ﺃﻭﺭﺩ ﺍﻟﻨﺺ ﺍﻟﺘـﺎﱄ‪:‬‬
    ‫"ﻭﻗﺪ ﺭﻓﺾ ﺍﻹﺳﻼﻡ ﺗﻌﺮﻳﺔ ﺍﻷﺫﺭﻉ ﻭﺍﻟﺴﻴﻘﺎﻥ ﻭﺍﻟﺼﺪﺭ ﻛﻤﺎ ﺭﻓﺾ ﺗﺮﻗﻴﻖ ﺍﻟﺜﻴﺎﺏ ﲝﻴﺚ ﳝﻜﻦ ﺃﻥ ﻳﻮﺻﻒ‬
    ‫ﻣﺎ ﲢﺘﻬﺎ ﻭﻗﺪ ﻧﺺ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﺗﻐﻄﻴﺔ ﺍﻟﺮﺃﺱ ﻭﺍﻟﺼﺪﺭ ﻭﺍﻟﺰﻳﻨﺔ ﺍﻟﺪﺍﺧﻠﻴﺔ ‪...‬ﻭﻻ ﻳﻮﺟﺪ ﻧـﺺ ﺻـﺮﻳﺢ ﰲ‬
    ‫ﺗﻐﻄﻴﺔ ﺍﻟﻮﺟﻪ ﻭﺍﻟﻜﻔﲔ ﺑﻞ ﺍﳌﺮﻭﻱ ﻳﻔﻴﺪ ﺍﻟﻜﺸﻒ ﻭﻗﺪ ﺗﻮﺳﻊ ﺍﻟﻔﻘﻬﺎﺀ ﻓﺄﻓﺘﻮﺍ ﺑﺘﻐﻄﻴﺔ ﺍﻟﻮﺟﻪ ﻣﻨﻌـﺎ ﻟﻠﻔﺘﻨـﺔ‬
    ‫ﻭﻟﻠﻤﺮﺃﺓ ﺃﻥ ﺗﻨﻈﺮ ﻟﻠﺮﺟﻞ ﰲ ﺣﺪﻭﺩ ﺍﻟﻔﻀﻴﻠﺔ " )ﺑﺎﺧﺘﺼﺎﺭ(‪ .‬ﻳﺴﺘﺸﻬﺪ ﺍﻟﺸﻴﺦ ﺍﻟﻘﻨﺎﻋﻲ ﺑﻜﻠﻤـﺎﺕ ﺍﻟﺸـﻴﺦ‬
    ‫ﳏﻤﺪ ﺍﻟﻐﺰﺍﱄ ﻓﻴﻘﻮﻝ "ﺍﳊﻘﻴﻘﺔ ﺃﻥ ﺩﻋﺎﺓ ﺍﻟﺴﻔﻮﺭ ﻳﻘﻮﺩﻭ‪‬ﺎ ﺇﱃ ﺟﺎﻫﻠﻴﺔ ﺣﺪﻳﺜﺔ ﻭﺩﻋﺎﺓ ﺍﳊﺠﺎﺏ ﻳﻘﻮﺩﻭ‪‬ﺎ ﺇﱃ‬
    ‫ﺟﺎﻫﻠﻴﺔ ﻗﺪﳝﺔ‪ ،‬ﻭﺍﻻﻋﺘﺪﺍﻝ ﰲ ﺍﻟﻮﺳﻂ"‪.‬‬

    ‫‪ 1‬ﺭﻭﺍﻩ ﺍﺑﻦ ﻋﺴﺎﻛﺮ ﻭﺃﺷﺎﺭ ﺍﻟﻘﻨﺎﻋﻲ ﺇﱃ ﻧﺺ ﺍﳊﺪﻳﺚ ﺑﺄﻧﻪ ﺣﺴﻦ ﺃﻣﺎ ﺍﻟﺴﻴﻮﻃﻲ ﻓﺼﺤﺤﻪ ﻭﻋﻨﺪ ﺍﻷﻟﺒﺎﱐ‪ :‬ﺣﺪﻳﺚ ﻣﻮﺿﻮﻉ‪.‬‬

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    ‫ﺇﻥ ﻣﻠﺘﻘﻄﺎﺕ ﺍﻟﻘﻨﺎﻋﻲ ﺗﻌﻜﺲ ﺭﺅﺍﻩ ﺍﻟﻮﺳﻄﻴﺔ ﻭﻣﻦ ﺃﺭﻭﻉ ﺃﺑﻴﺎﺕ ﺣـﺎﻓﻆ ﺇﺑـﺮﺍﻫﻴﻢ ﺍﻟـﱵ ﺃﻭﺭﺩ‬
    ‫ﺍﻟﻘﻨﺎﻋﻲ ﺑﻌﻀﺎ ﻣﻨﻬﺎ‪:‬‬
    ‫ﻕ‬
    ‫ﲔ ﺍﻟﺮﹺﺟــﺎ ﹺﻝ ‪‬ﻳﺠ‪‬ﻠــ ‪‬ﻦ ﰲ ﺍﻷَﺳــﻮﺍ ﹺ‬‫ﺑ‪‬ــ ‪‬‬ ‫ﺃﹶﻧــﺎ ﻻ ﺃﹶﻗــﻮ ﹸﻝ ﺩ‪‬ﻋــﻮﺍ ﺍﻟﻨﹺﺴــﺎ َﺀ ﺳ‪‬ــﻮﺍﻓ‪‬ﺮﹰﺍ‬
    ‫ﻳ‪‬ﺤــﺬﹶﺭ ﹶﻥ ﺭﹺﻗ‪‬ﺒﺘ‪‬ــ ‪‬ﻪ ﻭ‪‬ﻻ ﻣ‪‬ــﻦ ﻭﺍﻗــﻲ‬ ‫ﻉ‬‫ـﻦ ﻭﺍ ﹺﺯ ﹴ‬
    ‫ﺚ ﹶﺃﺭ‪‬ﺩ ﹶﻥ ﻻ ﻣ‪‬ــ‬‫ـﺪﺭ‪‬ﺟ ‪‬ﻦ ﺣ‪‬ﻴـ ـ ﹸ‬‫ﻳ‪‬ــ‬
    ‫ﻕ‬
    ‫ﺲ ﺍﻷَﺣــﺪﺍ ﹺ‬‫ﺕ ﻧ‪‬ــﻮﺍ ‪‬ﻋ ﹺ‬
    ‫ﻋ‪‬ــﻦ ﻭﺍﺟﹺﺒــﺎ ‪‬‬ ‫ـﹰﺎ‬
    ‫ـﺎ ﹺﻝ ﻟ‪‬ﻮﺍﻫ‪‬ﻴــ‬
    ‫ـﺎ ﹶﻝ ﺍﻟﺮﹺﺟــ‬‫ﻳ‪‬ﻔﻌ‪‬ﻠـ ـ ‪‬ﻦ ﺃﹶﻓﻌــ‬
    ‫ﻕ‬
    ‫ـﺰﺭﺍ ﹺ‬
    ‫ﻒ ﻭ‪‬ﺍﳌ‪‬ــ‬
    ‫ـﻴ ‪‬‬‫ﺏ ﺍﻟﺴ‪‬ــ‬ ‫ـﺆﻭ ‪‬ﻥ ‪‬ﺭ ‪‬‬
    ‫ﹶﻛﺸ‪‬ــ‬ ‫ﰲ ﺩﻭ ﹺﺭﻫ‪‬ـــ ‪‬ﻦ ﺷ‪‬ـــﺆﻭ‪‬ﻧ ‪‬ﻬ ‪‬ﻦ ﻛﹶـــﺜ ‪‬ﲑﹲﺓ‬
    ‫ﻕ‬
    ‫ﺐ ﻭ‪‬ﺍﻟﺘ‪‬ﻀــﻴﻴ ﹺﻖ ﻭ‪‬ﺍﻹِﺭﻫــﺎ ﹺ‬‫ﰲ ﺍﳊﹶﺠــ ﹺ‬ ‫ﻛﹶـــﻼ ﻭ‪‬ﻻ ﺃﹶﺩﻋـــﻮ ﹸﻛ ‪‬ﻢ ﺃﹶﻥ ﺗ‪‬ﺴـــﺮﹺﻓﻮﺍ‬
    ‫ﻕ‬
    ‫ﻉ ﺗ‪‬ﺼــﺎ ﹸﻥ ﰲ ﺍﻷَﺣﻘــﺎ ﹺ‬‫ﻑ ﺍﻟﻀ‪‬ــﻴﺎ ﹺ‬
    ‫ﺧ‪‬ــﻮ ‪‬‬ ‫ﻟﹶﻴﺴ‪‬ــﺖ ﻧﹺﺴــﺎ ‪‬ﺅ ﹸﻛ ‪‬ﻢ ﺣ‪‬ﻠــ ‪‬ﻰ ‪‬ﻭﺟ‪‬ــﻮﺍﻫ‪‬ﺮﹰﺍ‬
    ‫ﻕ‬
    ‫ﻉ ‪‬ﻭﻃ‪‬ﺒــﺎ ﹺ‬
    ‫ﲔ ﻣ‪‬ﺨــﺎ ‪‬ﺩ ﹴ‬
    ‫ﰲ ﺍﻟــﺪﻭ ﹺﺭ ﺑ‪‬ــ ‪‬‬ ‫ﻟﹶﻴﺴ‪‬ـــﺖ ﻧﹺﺴـــﺎ ‪‬ﺅ ﹸﻛ ‪‬ﻢ ﺃﹶﺛﺎﺛـــﹰﺎ ﻳ‪‬ﻘـــﺘ‪‬ﲎ‬
    ‫‪‬ﺩ ‪‬ﻭ ﹰﻻ ‪‬ﻭﻫ‪‬ــ ‪‬ﻦ ﻋ‪‬ﻠــﻰ ﺍﳉﹸﻤــﻮ ‪‬ﺩ ﺑ‪‬ــﻮﺍﻗﻲ‬ ‫‪‬ﺗ‪‬ﺘﺸ‪‬ـــ ﱠﻜ ﹸﻞ ﺍﻷَﺯﻣـــﺎ ﹸﻥ ﰲ ﺃﹶﺩﻭﺍﺭﹺﻫـــﺎ‬
    ‫ﻕ‬
    ‫ﻓﹶﺎﻟﺸ‪‬ـــ ‪‬ﺮ ﰲ ﺍﻟﺘ‪‬ﻘﻴﻴـــ ‪‬ﺪ ﻭ‪‬ﺍﻹِﻃـــﻼ ﹺ‬ ‫ﲔ ‪‬ﻭﺃﹶﻧﺼ‪‬ـــﻔﻮﺍ‬ ‫ﹶﻓ‪‬ﺘ ‪‬ﻮﺳ‪‬ـــﻄﻮﺍ ﰲ ﺍﳊـــﺎﹶﻟ‪‬ﺘ ﹺ‬
    ‫ﻕ‬
    ‫ﲔ ﹶﻟﻬ‪‬ــ ‪‬ﻦ ﺧ‪‬ــ ‪‬ﲑ ﻭ‪‬ﺛــﺎ ﹺ‬
    ‫ﰲ ﺍﳌﹶــﻮ‪‬ﻗ ﹶﻔ ﹺ‬ ‫ﺕ ﻋ‪‬ﻠــﻰ ﺍﻟﻔﹶﻀــﻴﹶﻠ ‪‬ﺔ ﹺﺇﻧ‪‬ﻬــﺎ‬
    ‫‪‬ﺭﺑ‪‬ــﻮﺍ ﺍﻟﺒ‪‬ﻨــﺎ ‪‬‬
    ‫ﻕ‬
    ‫ﲔ ﹶﻟﻬ‪‬ــ ‪‬ﻦ ﺧ‪‬ــ ‪‬ﲑ ﻭ‪‬ﺛــﺎ ﹺ‬
    ‫ﰲ ﺍﳌﹶــﻮ‪‬ﻗ ﹶﻔ ﹺ‬ ‫ﺕ ﻋ‪‬ﻠــﻰ ﺍﻟﻔﹶﻀــﻴﹶﻠ ‪‬ﺔ ﹺﺇﻧ‪‬ﻬــﺎ‬
    ‫‪‬ﺭﺑ‪‬ــﻮﺍ ﺍﻟﺒ‪‬ﻨــﺎ ‪‬‬

    ‫ﻭﰲ ﺳﻌﻴﻪ ﰲ ﻧﻔﺾ ﻏﺒﺎﺭ ﺍﻟﻐﻔﻠﺔ ﻋﻦ ﻧﻌﻤﺔ ﺍﻟﺘﺪﺑﺮ‪ ،‬ﻧﺮﻯ ﺍﻟﻘﻨﺎﻋﻲ ﻳﺆﻣﻦ ﺑﺘﺤﺮﻳﺮ ﺍﻟﻌﻘﻞ ﻣﻦ ﺍﳉﻬﻞ‬
    ‫ﻭﺍﳋﺮﺍﻓﺎﺕ ﻓﻴﺬﻛﺮ ﺑﺬﻭﻕ ﺭﻓﻴﻊ ﻳﺪﻝ ﻋﻠﻰ ﻓﻘﻪ ﻋﻤﻴﻖ ﺑﻌﺾ ﺍﻷﺑﻴﺎﺕ ﻟﻠﺸﺎﻋﺮ ﻣﻌﺮﻭﻑ ﺍﻟﺮﺻﺎﰲ‪:‬‬

    ‫ﻣــﻦ ﺍﻷﻧــﺎﻡ ﻧﺴــﻴﺠﹰﺎ ﻣــﻦ ﺧﺮﺍﻓــﺎﺕ‬ ‫ﻋﻨﺎﻛــﺐ ﺍﳉﻬــﻞ ﻛــﻢ ﺃﻟﻘــﺖ ﺑﺄﺩﻣﻐــﺔ‬
    ‫ﻭﺷ‪‬ــﻮ‪‬ﻫﻮﺍ ﻭ‪‬ﺟــﻪ ﺃﺣﻜــﺎﻡ ﺍﻟــﺪﻳﺎﻧﺎﺕ‬ ‫ﻓﺤﺮ‪‬ﻣــﻮﺍ ﻭﺃ ‪‬ﺣﻠﹼــﻮﺍ ﺣﺴــﺐ ﻋــﺎﺩ‪‬ﻢ‬
    ‫ﻋﻨــﺪ ﺍﻟﻨﺴــﺎﺀ ﻭﺇﻥ ﻛــ ‪‬ﻦ ﺍﻟﻌﻔﻴﻔــﺎﺕ‬ ‫ﺣــﱴ ﺗــﺮﺍﻫﻢ ﻳــﺮﻭﻥ ﺍﻟﻌﻠــﻢ ﻣ‪‬ﻨﻘﹶﺼــ ﹲﺔ‬
    ‫ـﺎﻻﺕ‬
    ‫ـﺎﺭ ﺍﳉﻬـ‬
    ‫ـﻦ ﻋـ‬
    ‫ـﻴﻬ ‪‬ﻦ ﻣـ‬
    ‫ـﺎﻓﻮﺍ ﻋﻠـ‬
    ‫ﺧـ‬ ‫ﻭﺣﺠ‪‬ﺒــﻮﻫ ‪‬ﻦ ﺧــﻮﻑ ﺍﻟﻌــﺎﺭ ﻟﹶﻴﺘــﻬﻢ‬

    ‫وفي العدد الخامس من مجلة العربي الكويتية )إبريل ‪1959‬م( يبدي الشيخ القناعي رأيه في قضايا المرأة قائال إن‬
    ‫العبادات ثابتة والعادات تتطور‪ :‬مثال ذلك تعليم البنت‪ ،‬والسفور والحجاب‪ ،‬واشتغال المرأة بھذا العمل أو ذاك‪،‬‬
    ‫وحقھا في اختيار زوجھا‪ ،‬وما إلى ذلك مما ھو في صميم نظام المجتمع‪ ،‬وليس أصالً من أصول الدين )حيدر‪،‬‬
    ‫‪2008‬م‪ ،‬ص ‪.(134‬‬

    ‫ﺍﻟﺸﻌﺮ ﳜﻠﺪ ﺟﻬﻮﺩ ﺍﻟﻘﻨﺎﻋﻲ‬

    ‫ﺳﺘﻈﻞ ﺍﳌﺮﺃﺓ ﺍﻟﻜﻮﻳﺘﻴﺔ ﺗﺘﻨﺎﻗﻞ ﺑﻔﺨﺮ ﻭﺛﻨﺎﺀ ﻭﻭﻓﺎﺀ ﺳﲑﺓ ﺍﻟﻘﻨﺎﻋﻲ ﻷﻧﻪ ﺻﺎﺣﺐ ﺻـﻨﻴﻊ ﻋﻈـﻴﻢ ﰲ‬
    ‫ﻣﺴﲑﺓ ﺍﻟﺘﻌﻠﻴﻢ ﻭﻗﺪﳝﺎ ﻗﺎﻟﻮﺍ ﻻ ﻳﻀﻴﻊ ﺍﳌﻌﺮﻭﻑ ﺃﻳﻦ ﻭﺿﻊ‪ ...‬ﻓﺎﳋﲑ ﺃﺑﻘﻰ ﻭﺇﻥ ﻃﺎﻝ ﺍﻟﺰﻣـﺎﻥ ﺑــﻪ‪.‬‬
    ‫ﻭﻫﺎﻫﻮ ﺍﻟﺸﺎﻋﺮ ﺻﻘﺮ ﻳﻘﻮﻝ ﺻﺎﺩﻗﺎ ﻋﻦ ﺍﻟﻘﻨﺎﻋﻲ‪:‬‬

    ‫‪26‬‬
    ‫ﻟﻴﻮﺳﻒ ﺷﻜﺮﻩ ﺟﻴﻼ ﻓﺠﻴﻼ‬ ‫ﻛﺄﱐ ﺑﺎﻟﻐﻮﺍﱐ‪ 1‬ﺣﺎﻓﻈﺎﺕ‬

    ‫ﻗﺎﻝ ﺷﺎﻋﺮ ﺍﻟﻜﻮﻳﺖ ﺻﻘﺮ ﺍﻟﺸﺒﻴﺐ )‪ 2(1963 -1896‬ﻭﻫﻮ ﻳﺸﻜﺮ ﺍﻟﻘﻨﺎﻋﻲ ﻋﻠـﻰ ﻣﻮﺍﻗﻔـﻪ‬
    ‫ﺍﻟﺴﺒﺎﻗﺔ ﰲ ﻧﺼﺮﺓ ﺍﳌﺮﺃﺓ‪:‬‬

    ‫ﻓــﺄﻟﺰﻣﲏ ﻟــﻚ ﺍﻟﺸــﻜﺮ ﺍﳉــﺰﻳﻼ‬ ‫ﻗـــﺮﺃﺕ ﻣﻘﺎﻟـــﻚ ﺍﳊـــﺮ ﺍﳉﻤـــﻴﻼ‬


    ‫ﻭﻗــﺪ ﻃــﺎﻝ ﺍﳌﻐﻴــﺐ ﺑــﻪ ﻗﻔــﻮﻻ‬ ‫ﻣﻘــﺎﻝ ﻣﻨــﻪ ﺣــﻖ ﺍﻟﻐﻴــﺪ ﻳﻠﻘــﻰ‬
    ‫ﻭﻗﺘــﻞ ﺍﳊﻴــﻒ ﻣﺮﻫﻔــﺔ ﻧﺼــﻮﻻ‬ ‫ﺳـــﻠﻠﺖ ﺑـــﻪ ﻹﺭﻫـــﺎﻕ ﺍﻟﺘﻌـــﺪﻱ‬
    ‫ﺑــﻴﻤﲎ ﺭﺃﻳــﻚ ﺍﻟﺴــﺎﻣﻲ ﻓﻠــﻮﻻ‬ ‫ﻓــﻼ ﻟﻘﻴــﺖ ﺳــﻴﻮﻑ ﺍﳊــﻖ ﺗﻨﻀــﻰ‬
    ‫ـﻮﻻ‬
    ‫ـﺄﰐ ﺍﻟﻌﻘــ‬
    ‫ـﺬﻱ ﻳــ‬
    ‫ـﻢ ﺑﺎﻟــ‬
    ‫ﳛﻜــ‬ ‫ـﺮ‬
    ‫ـﺎﺯ ﺣــ‬‫ـﻮﻝ ﻭﻓــ‬‫ـﺖ ﺍﻟﻌﻘــ‬‫ﻭﺣﻜﻤــ‬
    ‫ﺗﻜﺒـــﺪﻥ ﺍﻷﺫﻯ ﺯﻣﻨـــﺎ ﻃـــﻮﻳﻼ‬ ‫ـﻮﺍﰐ‬‫ـﺎﺭﻙ ﻟﻠـــ‬‫ـﺒﲏ ﺍﻧﺘﺼـــ‬‫ﻭﺃﻋﺠـــ‬
    ‫ـﺰﻭﻻ‬
    ‫ـﱴ ﻳــ‬
    ‫ـﻦ ﺍﻷﺫﻯ ﺣــ‬‫ـﻦ ﻣــ‬‫ﳍــ‬ ‫ﻓﻮﺍﺻـــﻞ ﻻ ﻋـــﺪﻣﻨﺎﻙ ﺍﻧﺘﺼـــﺎﺭﺍ‬
    ‫ـﻘﻴﻼ‬
    ‫ـﺎﺣﺎ ﺻــ‬
    ‫ـﻖ ﻭﺿــ‬ ‫ـﺎ ﺍﳊــ‬
    ‫ﳏﻴــ‬ ‫ﻭﺃﻋﻤــﻞ ﻣــﻦ ﻳﺮﺍﻋــﻚ ﻣــﺎ ﺃﺭﺍﻧــﺎ‬
    ‫ﺃﺯﺍﻝ ﺑــﻪ ﻋــﻦ ﺍﳊــﻖ ﺍﻟﺴــﺪﻭﻻ‬ ‫ﻓﺄﲨــــﻞ ﺑــــﺎﻟﲑﺍﻉ ﺇﺫﺍ ﺃﺧــــﻮﻩ‬
    ‫ﻳﻨﻠـــﻚ ﺍﷲ ﻣﻘﺼـــﺪﻙ ﺍﻟﻨﺒـــﻴﻼ‬ ‫ـﻰ‬
    ‫ـﻦ ﻋﻴﺴـ‬‫ـﺎ ﺑـ‬
    ‫ـﺎﺭﻙ ﻳـ‬
    ‫ـﺪﻉ ﺍﻧﺘﺼـ‬
    ‫ـﻼ ﺗـ‬
    ‫ﻓـ‬
    ‫ﺷــﺒﻴﻬﻚ ﰲ ﺍﻟــﻮﺭﻯ ﺭﺃﻳــﺎ ﺃﺻــﻴﻼ‬ ‫ـﻌﻰ‬
    ‫ـﻼﺡ ﻳﺴــ‬ ‫ـﺎﻡ ﻟﻺﺻــ‬‫ـﺎ ﺃﻗــ‬
    ‫ﺇﺫﺍ ﻣــ‬
    ‫ﺇﻟﻴــﻪ ﻣــﻦ ﺍﳌــﲎ ﺳــﻠﻚ ﺍﻟﺴــﺒﻴﻼ‬ ‫ﻓﻤــﺎ ﺃﺣــﺮﺍﻩ ﺃﻥ ﳛﻈــﻰ ﲟــﺎ ﻗــﺪ‬
    ‫ـﻴﻼ‬
    ‫ـﻪ ﻛﻔـــ‬ ‫ـﺎﺡ ﻟـــ‬ ‫ﺭﺁﻩ ﺑﺎﻟﻨﺠـــ‬ ‫ﺇﺫﺍ ﻣـــﺎ ﺍﳉـــﺪ ﺻـــﺎﺣﺒﻪ ﻛـــﺮﱘ‬
    ‫ـﺆﻭﻻ‬
    ‫ـﺎ ﺃﻥ ﺗـــ‬
    ‫ـﻬﺎ ﺇﻟﻴﻬـــ‬‫ﺑﻮﺍﺟﺒـــ‬ ‫ﻓﺠــﺪ ﻓﻔــﻲ ﺍﻟﻜﻮﻳــﺖ ﺍﻟﻐﻴــﺪ ﺗﺮﺟــﻮ‬
    ‫ﲜــﺪﻙ ﺑﻌــﺪ ﻣــﺎ ﺍﻛﺘﺴــﺖ ﺍﻷﻓــﻮﻻ‬ ‫ﻟﻌــﻞ ﳍــﺎ ﳒــﻮﻡ ﺍﻟﺴــﻌﺪ ﺗﺒــﺪﻭ‬
    ‫‪‬ــﺎ ﺍﻟﻌــﺎﺩﺍﺕ ﺃﻋــﺪﻣﺖ ﺍﻟﺴــﻬﻮﻻ‬ ‫ﺗﺸــــﻜﲔ ﺍﳊﺰﻭﻧــــﺔ ﰲ ﺣﻴــــﺎﺓ‬
    ‫ﻓﻤﺜﻠــﻚ ﻣــﻦ ﳏــﺎ ﺍﻟﻌــﺎﺩ ﺍﻟﺜﻘــﻴﻼ‬ ‫ﻓﻘـــﻢ ﰲ ﳏـــﻮ ﻋـــﺎﺩﺍﺕ ﺛﻘـــﺎﻝ‬
    ‫ﺗﻘﺎﺳــﻲ ﰲ ﺍﻟﻜﻮﻳــﺖ ﻋﻨــﺎ ﻭﺑــﻴﻼ‬ ‫ﻓﻤــﺎ ﺗﺮﺟــﻮ ﺳــﻮﻯ ﻋﻠﻴــﺎﻙ ﻏﻴــﺪ‬
    ‫ﺃﻗـــﺎﻡ ﻷﻫﻠـــﻬﺎ ﺍ‪‬ـــﺪ ﺍﻷﺛـــﻴﻼ‬ ‫ـﻦ‬‫ـﺎ ﻣـ‬
    ‫ـﻮﻡ ﻳـ‬
    ‫ـﺖ ﺍﻟﻴـ‬
    ‫ـﱴ ﺍﻟﻜﻮﻳـ‬
    ‫ـﺖ ﻓـ‬
    ‫ﻓﺄﻧـ‬
    ‫ﲝﻠــﻚ ﻋــﻦ ﻏﻮﺍﻧﻴﻬــﺎ ﺍﻟﻜﺒــﻮﻻ‬ ‫ﻓـــﺰﺩ ﰲ ﳎـــﺪﻙ ﺍﻟﻌـــﺎﱄ ﻋﻠـــﻮﺍ‬

    ‫ﺴﻨﹺﻬﺎ ﻋﻦ ﺍﻟﺰﻳﻨ‪‬ﺔ‪.‬ﻛ ﱡﻞ ﺍﻣ‪‬ـﺮﺃﹶﺓ‬


    ‫ﺖ ‪‬ﲝ ‪‬‬
    ‫ﺖ ﻏﺎﹺﻧﻴ‪‬ﺔ ﻷ‪‬ﺎ ﹶﻏﹺﻨ‪‬ﻴ ‪‬‬
    ‫ﺕ ‪‬ﺯﻭ‪‬ﺝ‪ ،‬ﲰ‪‬ﻴ ‪‬‬
    ‫ﺕ ﺯﻭ‪‬ﺝ ﻛﺎﻧﺖ ﺃﹶﻭ ﻏ ‪‬ﲑ ﺫﺍ ‪‬‬
    ‫ﳊﺴ‪‬ﻨﺎﺀُ‪ ،‬ﺫﺍ ‪‬‬
    ‫‪ 1‬ﻭﺭﺩ ﰲ ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ﺍﻟﻐﺎﻧﻴﺔ ﺍﳉﺎﺭ‪‬ﻳ ﹸﺔ ﺍ ﹶ‬
    ‫ﻏﺎﹺﻧ‪‬ﻴﺔﹲ‪ ،‬ﻭﲨﻌﻬﺎ ﺍﻟﻐ‪‬ﻮﺍﱐ‪.‬‬
    ‫‪ 2‬ﺍﻟﺸﺎﻋﺮ ﺻﻘﺮ ﺑﻦ ﺳﺎﱂ ﺑﻦ ﺷﺒﻴﺐ ﺑﻦ ﺭﻭﻣﻲ ﺍﻟﺸﻤﺮﻱ ‪ .‬ﻭﻟﺪ ﰲ ﻣﺪﻳﻨﺔ ﺍﻟﻜﻮﻳﺖ ﻭﺃﺻﻴﺐ ﺑﺎﻟﻌﻤﻰ ﺇﺛﺮ ﺇﺻﺎﺑﺔ ﻋﻴﻨﻪ ﲟﺮﺽ ﱂ ﻳﻔﻠﺢ ﺍﻟﻌـﻼﺝ‬
    ‫ﻓﻴﻪ‪ ,‬ﻭﻛﺎﻧﺖ ﺳﻨﻪ ﺁﻧﺬﺍﻙ ﺗﺴﻊ ﺳﻨﻮﺍﺕ )ﺍﻟﺮﻭﻣﻲ‪ ,‬ﺹ ‪ ، 9‬ﺑﺎﺧﺘﺼﺎﺭ(‪ .‬ﻓﻴﻤﺎ ﻳﻠﻲ ﺷﺮﺡ ﻟﺒﻌﺾ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﻐﺎﻣﻀـﺔ ﰲ ﺍﻟﻘﺼـﻴﺪﺓ‪ :‬ﻭﺭﺩ ﰲ‬
    ‫ﺐ‪ .‬ﹸﻗﻔﹸﻮ ﹲﻝ‪ :‬ﹶﻗ ﹶﻔ ﹶﻞ ﺍﹾﻟ ‪‬ﻤﺴ‪‬ﺎ‪‬ﻓ ‪‬ﺮ ‪ :‬ﻋ‪‬ﺎ ‪‬ﺩ ‪‬ﻣ ‪‬ﻦ ﺳ‪‬ـ ﹶﻔ ﹺﺮﻩ‪ ،‬ﺃﻭ ‪‬ﺭﺟ‪‬ـ ‪‬ﻊ‪.‬‬
    ‫ﺼ ﹺ‬
    ‫ﻉ ‪‬ﻣ ‪‬ﻦ ﺍﹾﻟ ﹶﻘ ‪‬‬
    ‫ﺼﻨ‪‬ﻮ ﹺ‬
    ‫ﺍﳌﻌﺠﻢ ﺍﻟﻮﺳﻴﻂ ‪:‬ﻛﺎﻟ ‪‬ﻐﻴ‪‬ﺪﺍﺀِ‪ ،‬ﺃﻱ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺮﹶﺃ ﹸﺓ ﺍﻟﺮ‪‬ﺷﻴ ﹶﻘ ﹸﺔ‪ .‬ﺍﹾﻟ‪‬ﻴﺮ‪‬ﺍﻉ ‪ :‬ﹶﻗﻠﹶﻢ ‪‬ﻣ ‪‬‬
    ‫ﻒ‪ :‬ﹸﻇﻠﹾﻢ‪ ،‬ﻭ ‪‬ﺟﻮ‪‬ﺭ‪.‬‬
    ‫‪‬ﺣ‪‬ﻴ ‪‬‬

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    ‫ﺑﻨــﺎﺭ ﺍﳊــﺰﻥ ﺗﻮﺷــﻚ ﺃﻥ ﺗﺴــﻴﻼ‬ ‫ﺗـــﺪﺍﺭﻙ ﺭﺍﲪـــﺎ ﻓﻴﻬـــﺎ ﻗﻠﻮﺑـــﺎ‬
    ‫ﻷﲰﻌـــﻦ ﺍﻟﺮﺟـــﺎﻻﺕ ﺍﻟﻌـــﻮﻳﻼ‬ ‫ﻭﻟــــﻮﻻ ﺃﻥ ﻓــــﻴﻬﻦ ﺍﺣﺘﺸــــﺎﻣﺎ‬
    ‫ﺃﺯﺍﻝ ﺑﺄﻣﺴـــﻪ ﻋﻨـــﺎ ﺍﳋﻤـــﻮﻻ‬ ‫ﺍﺑــﻦ ﺣــﻖ ﺍﻟﻨﺴــﺎﺀ ﺍﻟﻴــﻮﻡ ﻳــﺎ ﻣــﻦ‬
    ‫ـﺘﺤﻴﻼ‬
    ‫ﺇﺫﺍ ﻣــﺎ ﻗــﺎﻡ ﻣﺜﻠــﻚ ﻣﺴــ‬ ‫ﻓﻤـــﺎ ﺇﻧﻘـــﺎﺫﻫﻦ ﻣـــﻦ ﺍﻟﺒﻼﻳـــﺎ‬
    ‫ﻭﺛـــﺎﺑﺮ ﻋـــﺎﺩ ﺃﺻـــﻌﺒﻪ ﺫﻟـــﻮﻻ‬ ‫ﺇﺫﺍ ﻣــــﺎ ﺭﺍﻡ ﻣﺜﻠــــﻚ ﺃﻱ ﺃﻣــــﺮ‬
    ‫ﲟﻴـــﺪﺍﻥ ﺍﻟﻨﺼـــﻴﺤﺔ ﺃﻥ ﳚـــﻮﻻ‬ ‫ـﻪ‬‫ـﻚ ﻭﺍﺗﺮﻛــ‬‫ـﺠﻦ ﻳﺮﺍﻋــ‬ ‫ـﻼ ﺗﺴــ‬ ‫ﻓــ‬
    ‫ـﻮﻻ‬‫ـﺔ ﻭﺍﻟﻘﺒـــ‬
    ‫ـﻬﻦ ﺍﻟﺘﺠﻠـــ‬‫ﻭﻣﻨـــ‬ ‫ﻭﻗــﻞ ﻭﺍﺟﻬــﺮ ﻭﺻــﺮﺡ ﺗﻠــﻖ ﻣﻨــﺎ‬
    ‫ﻭﺇﻥ ﱂ ﻳـــﺮﺽ ﻣﻨـــﻬﻦ ﺍﳌﻴـــﻮﻻ‬ ‫ﺃﻧﻠـــﺰﻣﻬﻦ ﻣـــﺎ ﻧﺮﺿـــﺎﻩ ﻗﺴـــﺮﺍ‬
    ‫ﻋﻠﻴﻨـــﺎ ﺍﻟـــﺪﻳﻦ ﻋﻨـــﻪ ﺃﻥ ﳕـــﻴﻼ‬ ‫ﻭﻧـــﺰﻋﻢ ﺃﻥ ﻫـــﺬﺍ ﻇﻠـــﻢ ﻳـــﺄﰉ‬
    ‫ﻧﺒـــﻞ ﳍـــﺎ ﺑﺈﻧﺼـــﺎﻑ ﻏﻠـــﻴﻼ‬ ‫ﺃﰲ ﺍﻟـــﺪﻳﻦ ﺍﻟﻔﺴـــﻴﺢ ﺍﻟﺮﺣـــﺐ ﺃﻥ ﻻ‬
    ‫ﻓﻠــﻢ ﻧــﺮﺃﻑ ‪‬ــﻦ ﻭﻟــﻮ ﻗﻠــﻴﻼ‬ ‫ﺃﺃﻣﺘﻌـــﺔ ﺧﻠﻘـــﻦ ﻟﻨـــﺎ ﺍﻟﻐـــﻮﺍﱐ‬
    ‫ﺇﱃ ﻣـــﺎ ﻻ ﻳـــﺮﺩﻥ ﺃﻡ ﺍﻟﺮﺳـــﻮﻻ‬ ‫ﺃﻳﺮﺿــﻲ ﺍﷲ ﻋﻄــﻒ ﺍﻟﻐﻴــﺪ ﻗﻬــﺮﺍ‬
    ‫ﻟﻴﻮﺳــﻒ ﺷــﻜﺮﻩ ﺟــﻴﻼ ﻓﺠــﻴﻼ‬ ‫ﻛــــﺄﱐ ﺑــــﺎﻟﻐﻮﺍﱐ ﺣﺎﻓﻈــــﺎﺕ‬
    ‫ﻓﻘــﺪ ﺃﺣﻴــﺎ ﳍــﺎ ﺍﳊــﻖ ﺍﻟﻘﺘــﻴﻼ‬ ‫ﻭﻻ ﻣـــﻦ ﳍـــﻦ ﻋﻠﻴـــﻪ ﻓﻴـــﻪ‬
    ‫ـﻮﻻ‬‫ـﺎ ﻭﺻــ‬ ‫ـﻪ ﺇﱃ ﺍﻟﻌﻠﻴــ‬
    ‫ـﻨﻠﻦ ﺑــ‬
    ‫ﻳــ‬ ‫ﻭﺭﺍﺡ ﳍـــﺎ ﳝﻬـــﺪ ﺧـــﲑ ‪‬ـــﺞ‬
    ‫ﺑﺄﻳــﺪﻱ ﺍﳉﻬــﻞ ﻣــﻦ ﺣــﻖ ﺣﺼــﻮﻻ‬ ‫ﻳــﻨﻠﻦ ﺑــﻪ ﻋﻠــﻰ ﻣــﺎ ﺿــﺎﻉ ﻗــﺪﻣﺎ‬

    ‫ﺇﻥ ﻫﺬﻩ ﺍﻟﻘﺼﻴﺪﺓ ﺍﻟﺮﺍﺋﻌﺔ ﲢﺘﻮﻱ ﻋﻠﻰ ﺩﺭﺭ ﻻ ﺣﺼﺮ ﳍﺎ ﻭﲡﺴﺪ ﺃﺻﺪﺍﺀ ﺍﻟﻔﻜﺮ ﺍﻹﺻﻼﺣﻲ ﺍﻟﻌﻤﻴﻖ‬
    ‫ﻟﻠﻘﻨﺎﻋﻲ ﰲ ﺿﻤﲑ ﺍ‪‬ﺘﻤﻊ ﺍﻟﻜﻮﻳﱵ‪ .‬ﻭﰲ ﻫﺬﺍ ﺍﻟﺴﻴﺎﻕ ﺍﻟﺘﺎﺭﳜﻲ ﺳﺎﺭ ﻭﺳﺎﻧﺪ ﺍﻟﺸـﺎﻋﺮ ﺻـﻘﺮ ﺍﻟﺸـﺒﻴﺐ‬
    ‫ﺍﻟﺸﻤﺮﻱ ﺁﺭﺍﺀ ﺍﻟﻘﻨﺎﻋﻲ ﺣﻴﺚ ﲡﻠﻰ ﺫﻟﻚ ﰲ ﲤﺮﺩﻩ ﻋﻠﻰ ﺳﻠﻄﺔ ﳎﺘﻤﻌﻪ ﻭﺗﻘﺎﻟﻴﺪﻩ ‪ ،‬ﺇﺫ ﻭﻗﻒ ﻣـﺪﺍﻓﻌﺎ ﻋـﻦ‬
    ‫ﺗﻌﻠﻴﻢ ﺍﳌﺮﺃﺓ ﻭﺍﻷﺧﺬ ﺑﺎﻟﻌﻠﻮﻡ ﺍﳊﺪﻳﺜﺔ )ﺍﻟﺮﻓﺎﻋﻲ‪ 2005 ,‬ﻡ( ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﻘﻨﺎﻋﻲ ﻋﻦ ﺻﻘﺮ ﺷﺒﻴﺐ "ﻭﺳـﻨﺎﺀ‬
    ‫ﺷﻌﺮﻙ ﰲ ﺍﻟﻜﻮﻳﺖ ﺃﺿﺎﺀ" ﳑﺎ ﻳﺪﻝ ﻋﻠﻰ ﺻﺪﺍﻗﺔ ﻓﻜﺮﻳﺔ ﲪﻴﻤﺔ ﺑﻴﻨـﻬﻤﺎ‪ .‬ﻭﺫﻛـﺮ ﺧﻠـﻒ )‪ 2005‬ﻡ(‬
    ‫ﻭﺍﻟﺮﺷﻴﺪ )‪ 1978‬ﻡ( ﺃﻥ ﻗﺼﻴﺪﺓ ﺷﺎﻋﺮ ﺍﻟﻜﻮﻳﺖ ﺻﻘﺮ ﺍﻟﺸﺒﻴﺐ ﲢﻤﻞ ﻋﻨﻮﺍﻥ )ﻭﻳﻀﺮ ﺍﻟﻨﺼـﺢ( ﻭﺍﻟـﱵ‬
    ‫ﻧﺸﺮﺕ ﰲ )ﳎﻠﺔ ﺍﳌﺮﺃﺓ ﺍﳉﺪﻳﺪﺓ( ﺟﺎﺀﺕ ﻭﺑﺎﻻ ﻋﻠﻴﻪ ﺣﱴ ﺍ‪‬ﻤﻪ ﺍﻟﺒﻌﺾ ﺑﺎﻟﻜﻔﺮ ﻭﺍﻹﳊﺎﺩ ﻭﺗﻌﺮﺽ ﻟـﻸﺫﻯ‬
    ‫ﻭﻛﺎﺩ ﺍﻟﺸﺎﻋﺮ ﺃﻥ ﻳﺒﻴﻊ ﺑﻴﺘﻪ ﻟﻮﻻ ﺗﺪﺧﻞ ﺑﻌﺾ ﺇﺧﻮﺍﻧﻪ ﺍﻟﺼﺎﺩﻗﲔ ﺑﺄﻥ ﻻ ﻳﻔﻌﻞ ﻭﻋﱪ ﺍﻟﺸﺎﻋﺮ ﻋـﻦ ﺫﻟـﻚ‬
    ‫ﺑﻘﻮﻟﻪ ‪:‬‬
    ‫ﻭﻟﻜــﻦ ﻓﻴــﻚ ﺧﻔــﺖ ﺍﻟﻴــﻮﻡ ﻣــﻮﰐ‬ ‫ﻭﻣــﺎ ﺑﻴﻌــﻚ ﻳــﺎ ﺑــﻴﱵ ﺑﺴــﻬﻞ‬
    ‫ﻭﻓﻴﻬــﺎ ﺃﻧــﺖ ﻳــﺎ ﻧﻔﺴــﻲ ﺭ‪‬ﺑﻴــﺖ‬ ‫ﺃﻳﺴـــﻬﻞ ﺃﻥ ﺃﺑﻴـــﻊ ﺍﻟﻴـــﻮﻡ ﺑﻴﺘـــﹰﺎ‬

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    ‫ﻭﻟﻘﺪ ﺗﻄﺮﻕ ﺍﻟﺸﺎﻋﺮ ﻓﻬﺪ ﺍﻟﻌﺴـﻜﺮ )‪ 1951 - 1910‬ﻡ(‪ 1‬ﺇﱃ ﺍﳌـﺮﺃﺓ ﰲ ﻗﺼـﺎﺋﺪﻩ ﺍﻟﻐﺰﻟﻴـﺔ‬
    ‫ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﻗﺪﻡ "ﺻﻮﺭﺓ ﺟﺪﻳﺪﺓ ﻟﻠﻤﺮﺃﺓ ﺍﻟﻜﻮﻳﺘﻴﺔ ﺗﺘﻤﻴﺰ ﺑﺎﳉﺮﺃﺓ ﻭﺍﻻﻧﻄﻼﻕ ﻭﺍﻻﻧﻔﺘﺎﺡ ﰲ ﻋﻼﻗﺘـﻬﺎ ﻣـﻊ‬
    ‫ﺍﻟﺮﺟﻞ ﻭﻫﻲ ﺻﻮﺭﺓ ﳐﺘﻠﻔﺔ ﺑﻞ ﻣﺘﻨﺎﻗﻀﺔ ﲤﺎﻣﺎ ﻣﻊ ﺍﻟﺼﻮﺭﺓ ﺍﻟﺘﻘﻠﻴﺪﻳﺔ ﻟﻠﻤﺮﺃﺓ ﺍﻟﻜﻮﻳﺘﻴﺔ ﺑﻞ ﻭﺍﻟﻌﺮﺑﻴـﺔ ﰲ ﺫﻟـﻚ‬
    ‫ﺍﻟﻮﻗﺖ ﺑﺸﻜﻞ ﺧﺎﺹ‪ .‬ﻭﻟﻌﻞ ﻓﻬﺪ ﺍﻟﻌﺴﻜﺮ ﺃﺭﺍﺩ ﺑﺮﲰﻪ ﳍﺬﻩ ﺍﳌﻼﻣﺢ ﺍﳌﺘﺨﻴﻠﺔ ﻟﻠﻤﺮﺃﺓ ﺻﺪﻡ ﺍ‪‬ﺘﻤﻊ" )ﻣﻔـﺮﺡ‪,‬‬
    ‫‪ , 2003‬ﺹ ‪ ،110 -109‬ﺍﻟﺮﻭﻣﻲ ‪ 2006 ،‬ﻡ‪ ،‬ﺹ ‪.(120‬‬
    ‫ﻟﻘﺪ ﻛﺘﺐ ﺍﻟﺸﺎﻋﺮ ﻓﻬﺪ ﺍﻟﻌﺴﻜﺮ ﻗﺼﻴﺪﺓ ﻃﻮﻳﻠﺔ ﻋﻦ ﺃﺣﻮﺍﻝ ﺍﳌﺮﺃﺓ ﻗﺪﳝﺎ ﺍﺳﺘﻔﺘﺤﻬﺎ ‪‬ﺬﺍ ﺍﻟﺒﻴﺖ‪:‬‬

    ‫ـﺎ‬
    ‫ـﺎ ﺩﻫﺎﻫـ‬
    ‫ـﺎ ﻣـ‬
    ‫ـﺎ ﺑﺎﳍـ‬
    ‫ـﻌﺮﻱ ﻣـ‬
    ‫ـﺖ ﺷـ‬
    ‫ﻟﻴـ‬ ‫ﻏـــﺎﺩﺓ ﺣﻄﹼـــﻢ ﺍﻟﻔـــﺆﺍﺩ ﺑﻜﺎﻫـــﺎ‬

    ‫ﰲ ﻫﺬﻩ ﺍﻟﻘﺼﻴﺪﺓ ﻳﺼﻮﺭ ﺍﻟﺸﺎﻋﺮ ﺑﻠﻐﺔ ﻓﺼﻴﺤﺔ ﺻﺮﳛﺔ ﺻﺎﺩﻗﺔ ﻣﻌﺎﻧﺎﺓ ﺍﳌﺮﺃﺓ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﻋﺼﺮﻩ ﻓﻘﺎﻝ‬
    ‫ﻋﻦ ﻓﺘﺎﺓ ﺣﺰﻳﻨﺔ ﺃﺭﻏﻤﺖ ﻋﻠﻰ ﺍﻟﺰﻭﺍﺝ ﻣﻦ ﻋﺠﻮﺯ ﻻ ﺗﺮﻳﺪﻩ ﻓﻘﺎﻝ ﻋﻦ ﻭﺍﻟﺪﻳﻬﺎ‪:‬‬

    ‫ﺫﻱ ﺛــﺮﺍﺀ ﻣــﻦ ﺃﺟــﻞ ﺫﺍ ﺃﺭﻏﻤﺎﻫــﺎ‬ ‫ـﻴﺦ‬


    ‫ـﺰﻭﺍﺝ ﺑﺸــ‬
    ‫ـﻰ ﺍﻟــ‬
    ‫ـﺎ ﻋﻠــ‬
    ‫ﺃﺭﻏﻤﺎﻫــ‬

    ‫ﻭﻟﻘﺪ ﻛﺮﺭ ﺍﻟﺸﺎﻋﺮ ﻓﻬﺪ ﺍﻟﻌﺴﻜﺮ ﰲ ﺳﺘﺔ ﺃﺑﻴﺎﺕ ﻣﻦ ﻗﺼﻴﺪﺗﻪ ﻛﻠﻤﺔ ﺍﻟﻈﻠﻢ ﻭﺍﻟﻐﱭ ﳑﺎ ﻳـﺪﻝ ﻋﻠـﻰ‬
    ‫ﺷﺪﻳﺪ ﻏﻀﺒﺔ ﻭﻋﻈﻴﻢ ﺍﻣﺘﻌﺎﺿﻪ ﻣﻦ ﺗﻠﻚ ﺍﻟﻌﺎﺩﺍﺕ ﺍﳌﻘﻴﺘﺔ ﺍﻟﱵ ﻗﺎﺭﻋﻬﺎ ﺍﻟﻘﻨﺎﻋﻲ ﺑﻜﻞ ﻃﺎﻗﺘﻪ ﻷ‪‬ـﺎ ﺗﺴـﻠﺐ‬
    ‫ﺍﳌﺮﺃﺓ ﺣﻖ ﺗﻘﺮﻳﺮ ﻣﺼﲑﻫﺎ ﻓﺘﻠﺘﺤﻖ ﲟﻦ ﻻ ﲢﺐ ﻗﺴﺮﺍ ‪ ،‬ﻭﺗﻌﻴﺶ ﻣﻌﻪ ﺩﻫﺮﺍ‪.‬‬

    ‫ﺇﻥ ﺍﻻﺧﺘﻴﺎﺭ ﺍﻟﺴﻠﻴﻢ ﺑﻮﺍﺑﺔ ﺍﻟﺰﻭﺍﺝ ﺍﻟﺴﻌﻴﺪ‪ ,‬ﻭﺍﻟﺰﻭﺍﺝ ﺍﻣﺘﺰﺍﺝ ﺑﲔ ﲝﺮﻳﻦ ﻣﻦ ﺍﳊـﺐ‪ ...‬ﻭﺍﻟـﺰﻭﺍﺝ‬
    ‫ﻣﻴﺜﺎﻕ ﻏﻠﻴﻆ‪.‬‬
    ‫ﻭﺍﻟﺰﻭﺍﺝ ﺣﺐ ﻭﺣﻨﺎﻥ ﻭﻭﻃﻦ ‪...‬‬
    ‫ﻭﺍﻟﺰﻭﺍﺝ ﺭﲪﺔ ﻭﻣﻮﺩﺓ ﻭﺳﻜﻦ‪...‬‬

    ‫ﻟﻘﺪ ﻛﺎﻥ ﻫﺆﻻﺀ ﺍﻟﺸﻌﺮﺍﺀ ﰲ ﻗﺼﺎﺋﺪﻫﻢ ﺍﳌﻌﱪﺓ ﻭﺍﻟﻘﻨﺎﻋﻲ ﰲ ﻛﺘﺎﺑﺎﺗﻪ ﺍﳌﻨﺼﻔﺔ ﻳﺴﺘﺸﺮﻓﻮﻥ ﺍﳌﺴـﺘﻘﺒﻞ‬
    ‫‪‬ﺑ‪‬ﻴ ‪‬ﺪ ﺃﻥ ﺍﻟﻈﺮﻭﻑ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻟﱵ ﺳﺎﺩﺕ ﰲ ﺗﻠﻚ ﺍﻟﻔﺘﺮﺓ ﻛﺎﻧﺖ ﺃﺑﻌﺪ ﻣﻦ ﺃﻥ ﺗﺘﻌﺎﻃﻒ ﻣـﻊ ﺃﻓﻜـﺎﺭﻫﻢ‬
    ‫ﺍﻹﺻﻼﺣﻴﺔ ﻟﺬﺍ ﻓﻘﺪ ﺯﺍﺩﺕ ﳏﺎﻭﻻﺕ ﺍﳌﺨﺎﻟﻔﲔ ﻟﻠﻨﻴﻞ ﻣﻨﻬﻢ ﺑﺴﺒﺐ ﻣﻮﺍﻗﻔﻬﻢ ﺍﳌﺘﻘﺪﻣﺔ ‪ ,‬ﺇﻻ ﺃﻥ ﺍﻟﻘﻨﺎﻋﻲ ﱂ‬

    ‫‪ 1‬ﻭﺭﺩ ﰲ ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﺸﻌﺮﻳﺔ ﺃﻥ ﺍﻟﺸﺎﻋﺮ ﻓﻬﺪ ﺑﻦ ﺻﺎﱀ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﻌﺴﻜﺮ ﺷﺎﻋﺮ ﻛﻮﻳﱵ‪ ،‬ﻳﻨﺘﻤﻲ ﺇﱃ ﺃﺳﺮﺓ ﺍﻟﻌﺴﻜﺮ ﺍﻟﱵ ﻫﺎﺟﺮﺕ ﻣﻦ‬
    ‫ﻗﻠﺐ ﺍﳉﺰﻳﺮﺓ ﺍﻟﻌﺮﺑﻴﺔ ﺇﱃ ﺍﻟﻜﻮﻳﺖ‪ .‬ﻭﻟﺪ ﻓﻬﺪ ﰲ ﺍﻟﻜﻮﻳﺖ‪ ،‬ﻭﻧﺸﺄ ﻓﻴﻬﺎ‪ ،‬ﻭﻋﺎﺵ ﰲ ﺍﻟﻜﻮﻳﺖ ﺑﻌﻴﺪﹰﺍ ﻋﻦ ﺃﻓﻜﺎﺭ ﳎﺘﻤﻌﻪ‪ ،‬ﻭﻓﻘﺪ ﺑﺼﺮﻩ ﺁﺧﺮ ﺣﻴﺎﺗـﻪ‪.‬‬
    ‫ﺃﺻﻴﺐ ﲟﺮﺽ ﻋﻀﺎﻝ‪ ،‬ﻭﺃﺩﺧﻞ ﺍﳌﺴﺘﺸﻔﻰ ﺍﻷﻣﲑﻱ‪ ،‬ﻓﻤﺎﺕ ﻓﻴﻪ )ﺑﺎﺧﺘﺼﺎﺭ(‪.‬‬

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    ‫ﻳﻠﺘﻔﺖ ﻟﻼﻓﺘﺮﺍﺀﺍﺕ ﻭﺍﻷﻛﺎﺫﻳﺐ ﺍﻟﱵ ﻗﻴﻠﺖ ﻋﻨﻪ ﻇﻠﻤﺎ ﻭﻋﺪﻭﺍﻧﺎ ﻭﺇﳕﺎ ﺍﻧﻄﻠﻖ ﻳﺸـﺮﺡ ﻗﻀـﻴﺘﻪ ﻭﻳﻜﺸـﻒ‬
    ‫ﺍﳊﻘﺎﺋﻖ ﻭﻳﻔﻀﺢ ﺯﻳﻒ ﺣﺠﺞ ﺍﳌﺨﺎﻟﻔﲔ ﻭﻳﻔﻨﺪﻫﺎ ﺗﻔﻨﻴﺪﺍ ﲝﻜﻤﺔ ﺍﻟﻌﺎﱂ ﻭﺣﻨﻜﺔ ﺍﻟﻘﺎﺿﻲ‪.‬‬

    ‫ﺍﻟﻔﻀﻞ ﻟﻠﻤﺒﺘﺪﻱ ﻭﺇﻥ ﺃﺣﺴﻦ ﺍﳌﻘﺘﺪﻱ‬


    ‫ﻟﻘﺪ ﺁﻣﻦ ﺍﻟﻘﻨﺎﻋﻲ ﺑﺘﺮﺑﻴﺔ ﺍﳌﺮﺃﺓ‪ ،‬ﻭﻛﺸﻒ ﻋﻦ ﺍﳌﻌﻮﻗﺎﺕ ﺍﻟﱵ ﺗﻄﻮﻗﻬﺎ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺃﻭﺍﺋﻞ ﺩﻋﺎﺓ ﺗﻌﻠﻴﻢ ﺍﳌﺮﺃﺓ‬
    ‫ﺑﻼ ﺣﺪﻭﺩ ﺃﺳﻮﺓ ﺑﺸﻘﻴﻘﻬﺎ ﺍﻟﺮﺟﻞ ﻓﻜﹶﺎ ﹶﻥ ﻋﺎﳌﺎ ﹶﻓﺮﹺﻳﺪﹰﺍ ﻣﺴﺘﻘ ﹼﻞ ﺍﻟﺮﺃﻱ ‪‬ﻣ‪‬ﻨ ﹶﻘ ‪‬ﻄ ‪‬ﻊ ﺍﻟ‪‬ﻨﻈ‪‬ﲑ‪.‬‬
    ‫ﺇﻥ ﻟﻠﺸﻴﺦ ﺍﻟﻘﻨﺎﻋﻲ ﺃﻋﻤﺎﻻ ﺭﺍﺋﺪﺓ ﰲ ﻣﻴﺪﺍﻥ ﺗﺮﺑﻴﺔ ﺍﳌﺮﺃﺓ ﺍﻟﻜﻮﻳﺘﻴﺔ ﻭﺳﺘﻈﻞ ﳏﻞ ﺍﻟﻔﺨﺮ ﺇﱃ ﺍﻷﺑﺪ‪ .‬ﻗﺒـﻞ‬
    ‫ﻇﻬﻮﺭ ﺍﳌﺪﺍﺭﺱ ﻟﻠﺒﻨﺎﺕ ﺍﺧﺘﺎﺭ ﻳﻮﺳﻒ ﺑﻦ ﻋﻴﺴﻰ ﺍﻟﻘﻨﺎﻋﻲ ﻣﻌﻠﻤﺎ ﻣﺘﻤﻴﺰﺍ ﻟﺘﺪﺭﻳﺲ ﺍﻟﺒﻨﺎﺕ ﰲ ﺑﻴﺘﻪ‪ .‬ﺍﺧﺘﻴﺎﺭ‬
    ‫ﺍﻟﺸﻴﺦ ﻳﻮﺳﻒ ﺑﻦ ﻋﻴﺴﻰ ﺍﻟﻘﻨﺎﻋﻲ ﺍﳌﺮﰊ ﺍﻟﻔﺎﺿﻞ ﺍﳌﻼ ﻋﻴﺴﻰ ﺍﳉﲑﺍﻥ ﻟﻴﻜﻮﻥ ﻣﺪﺭﺳﺎ ﻟﺒﻨﺎﺗﻪ ﰲ ﺍﳌﻨﺰﻝ‪ .‬ﻭﻣﺎ‬
    ‫ﻟﺒﺜﺖ ﺗﻠﻚ ﺍﻟﺪﺭﻭﺱ ﺍﻟﺘﺜﻘﻴﻔﻴﺔ "ﺃﻥ ﻃﺎﺭﺕ ﰲ ﺃﺭﺟﺎﺀ ﺍﻟﻜﻮﻳﺖ ‪ ،‬ﻓﺘﻮﺍﻓﺪﺕ ﺍﻟﻔﺘﻴﺎﺕ ﻋﻠﻰ ﺑﻴـﺖ ﺍﻟﺸـﻴﺦ‬
    ‫ﻳﻮﺳﻒ ﺑﻦ ﻋﻴﺴﻰ ﻃﺎﻟﺒﺎﺕ ﺍﻻﻧﻀﻤﺎﻡ ﺇﱃ ﺑﻨﺎﺗﻪ ﰲ ﳎﻠﺲ ﺍﳌﺮﰊ ﺍﻟﻔﺎﺿـﻞ" )ﺍﻟﺮﻭﻣـﻲ‪ 1999 ،‬ﻡ‪ ،‬ﺹ‬
    ‫‪.(247‬‬
    ‫ﺳﺎﺭ ﺍﻟﻘﻨﺎﻋﻲ ﰲ ﺍﳋﻂ ﺍﻟﺬﻱ ﺭﲰﻪ ﻟﻔﻜﺮﻩ‪ ،‬ﻭﺟﻨﺪ ﻋﻠﻤﻪ ﻭﻭﻃﻨﻴﺘﻪ ﺍﻟﺮﺍﺳﺨﺘﲔ ﰲ ﺳـﺒﻴﻞ ﺍﻹﺻـﻼﺡ‬
    ‫ﺍﻻﺟﺘﻤﺎﻋﻲ ﻃﻴﻠﺔ ﻣﺸﻮﺍﺭﻩ ﺍﻟﺘﺮﺑﻮﻱ‪ .‬ﻟﻘﺪ ﺍﺧﺘﺎﺭ ﻗﻀﻴﺔ ﺍﳌﺮﺃﺓ ﺑﺄﺑﻌﺎﺩﻫﺎ ﺍﳌﺨﺘﻠﻔﺔ ﻓﺄﺧﺬ ‪‬ـﺪﻡ ﺍﳌﻮﺭﻭﺛـﺎﺕ‬
    ‫ﺍﻟﺴﻠﺒﻴﺔ ﻭﺳﺎﻫﻢ ﻣﻊ ﺃﻗﺮﺍﻧﻪ ﰲ ﺑﻨﺎﺀ ﺟﻴﻞ ﻣﺘﺤﻀﺮ ﻳﻮﺍﺋﻢ ﺑﲔ ﺍﻟﻔﻜﺮ ﺍﻟﺪﻳﲏ ﻭﺍﻟﺪﻧﻴﻮﻱ ﻹﳚﺎﺩ ﳎﺘﻤﻊ ﻣﺘﻔـﺘﺢ‬
    ‫ﻳﺴﻮﺩﻩ ﺍﻟﺘﻔﺎﺅﻝ ﻭﺍﻟﻨﺠﺎﺡ ﻭﺍﳊﺮﻳﺔ ﺍﻟﺼﺤﻴﺤﺔ ﺍﶈﻜﻮﻣﺔ ﺑﺎﻟﻔﻀﻴﻠﺔ‪ .‬ﻟﻘﺪ ﻗﺎﻡ ﺍﻟﻘﻨﺎﻋﻲ ﺑﺘﺤﺮﻳـﺮ ﺍﳌـﺮﺃﺓ ﻣـﻦ‬
    ‫ﺍﳌﻌﻮﻗﺎﺕ ﺍﻟﱵ ﲤﻨﻌﻬﺎ ﻣﻦ ﳑﺎﺭﺳﺔ ﺣﻘﻮﻗﻬﺎ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺩﻭﻥ ﺗﺰﻣﺖ ﺃﻭ ﺗﻔﻠﺖ ﻭﻳﻌﺪ ﻣﻨﻬﺠﻪ ﰲ ﲢﺮﻳـﺮ ﺍﳌـﺮﺃﺓ‬
    ‫ﺃﳕﻮﺫﺟﺎ ﻣﻮﻓﻘﺎ‪ ,‬ﻭﺣﺪﺛﺎ ﻣﻮﺛﻘﺎ‪ ,‬ﻭﲡﺮﺑﺔ ﻭﻃﻨﻴﺔ ﺳﺎﳘﺖ ﰲ ﲢﻘﻴﻖ ﺍﳌﻮﺍﺯﻧﺔ ﺑﲔ ﺛﻘﺎﻓﺘﲔ؛ ﺍﻟﺜﻘﺎﻓـﺔ ﺍﻟﻌﺼـﺮﻳﺔ‬
    ‫ﺍﳌﻌﺘﻤﺪﺓ ﻋﻠﻰ ﺭﺻﺎﻧﺔ ﺍﳌﻌﺎﺻﺮﺓ ﻭﺑﲔ ﻭﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﺪﻳﻨﻴﺔ ﺍﳌﺴﺘﻨﺪﺓ ﻋﻠﻰ ﻧﻔﺎﺋﺲ ﺍﻷﺻـﺎﻟﺔ ‪ .‬ﻟﻘـﺪ ﺗﻀـﻤﻨﺖ‬
    ‫ﻛﺘﺎﺑﺎﺕ ﺍﻟﻘﻨﺎﻋﻲ ﻭﺟﻬﻮﺩﻩ ﺍﻹﺻﻼﺣﻴﺔ ﺇﺷﺎﺭﺍﺕ ﺻﺮﳛﺔ ﻟﻜﺜﲑ ﻣﻦ ﺣﻘﻮﻕ ﺍﳌﺮﺃﺓ ﺍﻷﺳﺎﺳﻴﺔ ﻛﻤﺎ ﺃﻣﺎﻃـﺖ‬
    ‫ﺍﻟﻠﺜﺎﻡ ﻋﻦ ﺍﳌﺜﺒﻄﺎﺕ ﺍﻟﱵ ﺗﻌﺘﺮﺽ ﻃﺮﻳﻘﻬﺎ ﻭﻫﻮ ﻣﺎ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻴﻪ ﺍﳊـﺎﻝ ﰲ ﺳﻴﺎﺳـﺎﺗﻨﺎ ﺍﻟﺘﺮﺑﻮﻳـﺔ‬
    ‫ﻭﻣﺆﺳﺴﺎﺗﻨﺎ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻣﻊ ﺍﳊﺮﺹ ﻋﻠﻰ ﺗﻀﻤﲔ ﺗﻠﻚ ﺍﳌﻔﺎﻫﻴﻢ ﰲ ﺍﳌﻨﺎﻫﺞ ﺍﻟﺪﺭﺍﺳﻴﺔ ﺍﳊﺎﻟﻴﺔ ﻛﺮﺅﻳﺔ ﻭﺍﻗﻌﻴـﺔ‬
    ‫ﻭﳑﺎﺭﺳﺔ ﻣﻴﺪﺍﻧﻴﺔ‪ .‬ﺇﻥ ﺍﻻﺣﺘﻔﺎﺀ ﺑﺎﻟﻌﻠﻤﺎﺀ ﺩﻟﻴﻞ ﻭﻓﺎﺀ ﻳﻨﺘﻔﻊ ﻣﻨﻪ ﺍﻷﺑﻨﺎﺀ ﻭﺍﻟﺒﻨﺎﺕ‪ ,‬ﻟﺘﺤﻘﻴﻖ ﺍﻟـﺬﺍﺕ ﻭﺭﻗـﻲ‬
    ‫ﺍ‪‬ﺘﻤﻌﺎﺕ‪ ,‬ﻭﲢﻘﻴﻖ ﺍﻟﺘﻄﻠﻌﺎﺕ‪.‬‬
    ‫ﺗﺸﻬﺪ ﺍﳌﺮﺃﺓ ﺍﻟﻜﻮﻳﺘﻴﺔ ﺍﻟﻴﻮﻡ ﺗﻄﻮﺭﺍﺕ ﺇﳚﺎﺑﻴﺔ ﻫﺎﺋﻠﺔ ﰲ ﻣﻀﻤﺎﺭ ﺍﻟﺘﻌﻠﻴﻢ ﺣﻴﺚ ﺃﺧﺬﺕ ﺗﺸـﺎﺭﻙ ﰲ‬
    ‫ﺷﱴ ﺍﳌﻴﺎﺩﻳﻦ ﻭﻫﺬﺍ ﺍﻻﺯﺩﻫﺎﺭ ﻳﻨﺒﻐﻲ ﺃﻥ ﻻ ﻧﻐﻔﻞ ﻓﻴﻪ ﻋﻦ ﺫﻛﺮ ﻓﻀﻞ ﺃﻭﻟﺌﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺬﻳﻦ ﺳﺎﻧﺪﻭﺍ ﺗﻌﻠـﻴﻢ‬
    ‫ﺍﳌﺮﺃﺓ ﻭﻗﺪﻣﻮﺍ ﺗﻀﺤﻴﺎﺕ ﻏﺎﻟﻴﺔ ﻛﻲ ﺗﺘﻤﺘﻊ ﺍﳌﺮﺃﺓ ﺑﺎﳊﺮﻳﺔ ﺍﻟﺼﺤﻴﺤﺔ ﻭﻣﻬﻤﺎ ﺗﻄﻮﺭﺕ ﺃﻃﺮﻭﺣﺎﺗﻨﺎ ﰲ ﺗﻨﻤﻴـﺔ‬
    ‫ﺍﳌﺮﺃﺓ ﰲ ﻫﺬﺍ ﺍﻟﻌﺼﺮ ﻓﻴﻈﻞ ﺍﻟﻔﻀﻞ ﻷﺻﺤﺎﺏ ﺍﻟﺴﺒﻖ ﺍﻟﺬﻳﻦ ﺑﺎﺩﺭﻭﺍ ﰲ ﺯﻣﻦ ﺻﻌﺐ ﻗﻞ ﻓﻴﻪ ﺍﻟﻨﺼﲑ ﻭﺍﻟ‪‬ﻨﻈ‪‬ﲑ‬

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    ‫ﻭ"ﺍﻟﻔﻀﻞ ﻟﻠﻤﺒﺘﺪﻱ ﻭﺇﻥ ﺃﺣﺴﻦ ﺍﳌﻘﺘﺪﻱ"‪ .‬ﻭﰲ ﻇﻞ ﻫﺬﺍ ﺍﻹﻃﺎﺭ ﺍﻟﺘﺎﺭﳜﻲ ﳝﻜﻦ ﺃﻥ ﻧﻔﻬﻢ ﻗـﻮﻝ ﺍﳊﺒﻴـﺐ‬
    ‫ﺴ‪‬ﻨﺔﹰ‪ ،‬ﹶﻓﹶﻠ ‪‬ﻪ ﹶﺃ ‪‬ﺟ ‪‬ﺮﻫ‪‬ﺎ ‪‬ﻭﹶﺃ ‪‬ﺟ ‪‬ﺮ ‪‬ﻣ ‪‬ﻦ ‪‬ﻋ ‪‬ﻤ ﹶﻞ ﹺﺑﻬ‪‬ﺎ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ‪‬ﻩ ‪‬ﻣ ‪‬ﻦ ﹶﻏﻴ‪‬ـ ﹺﺮ‬
    ‫ﻼ ﹺﻡ ‪‬ﺳ‪‬ﻨ ﹰﺔ ‪‬ﺣ ‪‬‬
    ‫ﺻﻠﱠﻰ ﺍﷲ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬ﻪ ‪‬ﻭ ‪‬ﺳﻠﱠﻢ‪ " :‬ﻣ ‪‬ﻦ ‪‬ﺳ ‪‬ﻦ ﻓ‪‬ﻲ ﺍ ِﻹ ‪‬ﺳ ﹶ‬
    ‫‪‬‬
    ‫ﺺ ‪‬ﻣ ‪‬ﻦ ﹸﺃﺟ‪‬ﻮ ﹺﺭ ‪‬ﻫ ‪‬ﻢ ‪‬ﺷ ‪‬ﻲ ٌﺀ" )ﺭﻭﺍﻩ ﻣﺴﻠﻢ(‪.‬‬
    ‫ﹶﺃ ﹾﻥ ‪‬ﻳ‪‬ﻨ ﹸﻘ ‪‬‬
    ‫ﺇﻥ ﺣﻴﺎﺓ ﺍﻟﻌﻈﻤﺎﺀ ﻣﻠﻴﺌﺔ ﺑﺎﻟﻌﱪ‪ ،‬ﻓﻴﺎﺿﺔ ﺑﺎﻟﻀﻴﺎﺀ ﻭﺗﻨﺘﻈﺮ ﻣﻦ ﻳﻘﺘﺮﺏ ﻣﻨﻬﺎ ﻓﻴﻔﻘﻪ ﻣﺮﺍﻣﻴﻬﺎ ﻭﻳﺴﺘﻠﻬﻢ‬
    ‫ﻣﻨﻬﺎ ﻋﺒﻖ ﺍﳌﺎﺿﻲ ﻭﺭﻓﻌﺘﻪ‪ ،‬ﻭﻋﺰﻡ ﺍﳊﺎﺿﺮ ﻭﺗﺪﻓﻘﻪ‪ .‬ﻟﻘﺪ ﻓﺎﺭﻕ ﺍﻟﻘﻨﺎﻋﻲ ﺍﻟﺪﻧﻴﺎ ﺑﻌﺪ ﺃﻥ ﺗﺮﻙ ﺗﺮﺍﺛـﺎ ﻓﻜﺮﻳـﺎ‬
    ‫ﺯﺍﺧﺮﹰﺍ ﺃﺻﻠﻪ‪ ،‬ﺯﺍﻛﻴﹰﺎ ﻓﺮﻋﻪ ﻻ ﺳﻴﻤﺎ ﰲ ﺷﺌﻮﻥ ﺇﺷﻜﺎﻟﻴﺔ ﺍﳌﺮﺃﺓ ﻭﻻ ﺯﺍﻟﺖ ﻛﺘﺎﺑﺎﺗﻪ ﺍﳌﻨﺜﻮﺭﺓ‪ ،‬ﻭﻣﻮﺍﻗﻔﻪ ﺍﳌﺄﺛﻮﺭﺓ‪،‬‬
    ‫ﺗﻨﻢ ﻋﻦ ﻋﻘﻞ ﺭﺷﻴﺪ‪ ،‬ﻭﻓﻘﻪ ﺳﺪﻳﺪ ﺃﻧﺼﻒ ﺍﳌﺮﺃﺓ ﻓﻜﺎﻥ ﺭﲪﻪ ﺍﷲ ﻣﺮﻫﻒ ﺍﳊﺲ ﻳﺸﻌﺮ ﲟﺤﻦ ﺍﻟﻨﺴﺎﺀ ﻭﻳﺘﺄﱂ‬
    ‫ﳉﻬﻞ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ﺑﺎﻟﻘﻴﻢ ﺍﻟﻌﺎﺩﻟﺔ‪ .‬ﻭﻟﻘﺪ ﺳﺎﳘﺖ ﺟﻬﻮﺩﻩ ﺍﳌﺸﻜﻮﺭﺓ ﰲ ﺣﻘﻞ ﺍﻟﻔﻘﻪ ﻭﺍﻟﺘﻌﻠﻴﻢ ﻭﺍﻟﻘﻀـﺎﺀ‬
    ‫ﰲ ﺃﻥ ﺗﻜﻮﻥ ﺳﻨﺪﺍ ﻟﺰﻳﺎﺩﺓ ﺍﻟﻮﻋﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻭﻟﺘﺤﺴﲔ ﻭﺿﻌﻴﺔ ﺍﳌﺮﺃﺓ ﻭﺗﻮﺳﻴﻊ ﻧﻄﺎﻕ ﺣﺮﻛﺘﻬﺎ‪ ،‬ﻭﺗﻌﻠﻤﻬﺎ‪،‬‬
    ‫ﻭﺳﻴﺎﺣﺘﻬﺎ‪ ،‬ﻭﻓﺎﻋﻠﻴﺘﻬﺎ‪ .‬ﻭﱂ ﻳﻜﻦ ﻣﺴﺘﻨﻜﺮﺍ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻘﻨﺎﻋﻲ ﻣﻔﻜﺮﺍ ﻭﳏﺮﺭﺍ ﻟﻠﻤﺮﺃﺓ؛ ﻓﻬﻮ ﺻﺎﺣﺐ ﺍﻟﻴـﺪ‬
    ‫ﺍﻟﺒﻴﻀﺎﺀ‪ ,‬ﻭﺑﺬﻟﻚ ﺗﺸﻬﺪ ﺍﻟﱪﺍﻫﲔ ﺍﳌﺘﻮﺍﺗﺮﺓ ‪ ،‬ﻭﺍﳊﺠﺞ ﺍﻟﻘﺎﻃﻌﺔ ﺍﳌﺴﺘﻤﺪﺓ ﻣﻦ ﻧﺘﺎﺟﻪ ﻭﻣﻨﻬﺎﺟﻪ‪ ,‬ﻭﺣﻖ ﻋﻠـﻰ‬
    ‫ﻛﻞ ﺍﻣﺮﺃﺓ ﻛﻮﻳﺘﻴﺔ ﲡﺎﻩ ﻫﺬﺍ ﺍﳌﺼﻠﺢ ﺍﻟﺮﺍﺋﺪ ﺃﻥ ﺗﻌﺮﻑ ﻓﻀﻞ ﺳﻌﻴﻪ‪ ،‬ﻭﺗﺸﻜﺮ ﲨﻴﻞ ﺻﻨﻌﻪ‪ ,‬ﻭﺗﻌﻤـﻞ ﻋﻠـﻰ‬
    ‫ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻦ ﻛﻨﻮﺯ ﻓﻜﺮﺓ‪ ,‬ﻭﺗﻜﻤﻞ ﻣﺴﲑﺓ ﺍﳌﺴﺘﻘﺒﻞ ﻣﻦ ﺑﻌﺪﻩ‪.‬‬

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    ‫ﺃﻫﻢ ﺍﳌﺮﺍﺟﻊ ﺍﻟﻌﺮﺑﻴﺔ‬
    ‫ﺣﻴﺪﺭ‪ ،‬ﺧﻠﻴﻞ )‪2008‬ﻡ(‪" .‬ﺍﻟﻌﺮﰊ ﺗﺰﻭﺭ "ﺍﻷﻗﺼﻰ‪ :‬ﻗﺮﺍﺀﺓ ﰲ ﺍﻟﻌﺪﺩ ﺍﳋﺎﻣﺲ‪ .‬ﳎﻠـﺔ ﺍﻟﻌـﺮﰊ‪ ،‬ﺍﻟﻌـﺪﺩ‬
    ‫‪600‬ﻧﻮﻓﻤﱪ‪ .‬ﺍﻟﻜﻮﻳﺖ‪ :‬ﻭﺯﺍﺭﺓ ﺍﻹﻋﻼﻡ‪.‬‬
    ‫ﺍﺑﻦ ﺃﰊ ﻳﻌﻠﻰ‪ ،‬ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﲔ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺧﻠﻒ ﺍﻟﻔﺮﺍﺀ )‪ 1426‬ﻫــ ‪ 2005 -‬ﻡ(‪ .‬ﻃﺒﻘـﺎﺕ‬
    ‫ﺍﳊﻨﺎﺑﻠﺔ‪ .‬ﰲ ﻣﻮﻗﻊ ﺍﻟﻮﺭﺍﻕ‪http://www.alwaraq.com :‬‬
    ‫ﺍﺑﻦ ﺍﻷﺛﲑ )‪ 1426‬ﻫـ ‪ 2005 -‬ﻡ(‪ .‬ﺍﻟﻨﻬﺎﻳﺔ ﰲ ﻏﺮﻳﺐ ﺍﳊـﺪﻳﺚ ﻭﺍﻷﺛـﺮ‪ .‬ﻣﻮﻗـﻊ ﺍﶈـﺪﺙ‪:‬‬
    ‫‪http://www.muhaddith.org‬‬
    ‫ﺍﺑﻦ ﺍﳉﻮﺯﻱ )‪ 1426‬ﻫـ ‪ 2005 -‬ﻡ(‪ .‬ﺻﻔﻮﺓ ﺍﻟﺼﻔﻮﺓ‪ .‬ﰲ ﻣﻮﻗﻊ ﺍﻟﻮﺭﺍﻕ‪:‬‬
    ‫‪http://www.alwaraq.com‬‬
    ‫ﺍﺑﻦ ﺍﳋﻮﺟﺔ‪ ،‬ﳏﻤﺪ ﺑﻦ ﻣﺼﻄﻔﻰ )‪ 1427‬ﻫـ ‪ 2006 -‬ﻡ(‪ .‬ﺍﻻﻛﺘﺮﺍﺙ ﲝﻘﻮﻕ ﺍﳌـﺮﺃﺓ )ﺣﻘـﻮﻕ‬
    ‫ﺍﳌﺮﺃﺓ ﰲ ﺍﻹﺳﻼﻡ ﻭﺍﻷﺳﺲ ﺍﻟﺸﺮﻋﻴﺔ ﻟﻠﻤﻌﺎﺷﺮﺓ ﺍﻟﺰﻭﺟﻴﺔ(‪ .‬ﺿﺒﻂ ﻭﺗﻌﻠﻴﻖ ﳏﻤﺪ ﺷـﺎﻳﺐ ﺷـﺮﻳﻒ‪ .‬ﻁ‪،1‬‬
    ‫ﺑﲑﻭﺕ‪ :‬ﺩﺍﺭ ﺍﺑﻦ ﺣﺰﻡ‪.‬‬
    ‫ـﻮﺭﺍﻕ‪:‬‬
    ‫ـﻊ ﺍﻟـ‬
    ‫ـﻖ‪ .‬ﰲ ﻣﻮﻗـ‬
    ‫ـﺎﺭﻳﺦ ﺩﻣﺸـ‬
    ‫ـﺮ ﺗـ‬‫ــ ‪ 2005 -‬ﻡ( ﳐﺘﺼـ‬ ‫ـﺎﻛﺮ )‪ 1426‬ﻫـ‬ ‫ـﻦ ﻋﺴـ‬ ‫ﺍﺑـ‬
    ‫‪http://www.alwaraq.com‬‬
    ‫ﺍﺑﻦ ﻣﻨﻈﻮﺭ‪ ،‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪ .‬ﻗﺪﻡ ﻟﻪ ﻋﺒﺪ ﺍﷲ ﺍﻟﻌﻼﻳﻠﻲ‪ ،‬ﺇﻋﺪﺍﺩ ﻭﺗﺼﻨﻴﻒ‪ :‬ﻳﻮﺳﻒ ﺧﻴﺎﻁ‪ ،‬ﻧﺪﱘ ﻣﺮﻏﻠـﻲ‪،‬‬
    ‫ﺑﲑﻭﺕ‪ :‬ﺩﺍﺭ ﺻﺎﺩﺭ‪ .‬ﻭﺃﻳﻀﺎ ﻣﻮﻗﻊ ﺍﶈﺪﺙ‪http://www.muhaddith.org :‬‬
    ‫ﺃﺑﻮ ﻃﺎﻟﺐ‪ ,‬ﺣﺴﻦ )‪ 1426‬ﻫـ ‪ 2005 -‬ﻡ(‪ .‬ﲤﻜﲔ ﺍﳌﺮﺃﺓ ﺍﳋﻠﻴﺠﻴﺔ ﺑﲔ ﺍﻟﻮﻋﻲ ﻭﺍﻟﻘﻴﻮﺩ‪ .‬ﰲ ﻣﻮﻗﻊ‬
    ‫ﺍﻟﺴﻮﻳﺲ ﺍﻧﻔﻮ‪:‬‬
    ‫=‪http://www.swissinfo.org/sar/swissinfo.html?siteSect=105&sid‬‬
    ‫‪5881291&cKey=1119265262000‬‬
    ‫ﺍﻹﲢﺎﺩ ﺍﻟﻮﻃﲏ ﻟﻄﻠﺒﺔ ﺍﻟﻜﻮﻳﺖ‪ .‬ﺗﻘﺮﻳﺮ ﻋﻦ ﺍﻻﺧﺘﻼﻁ ﻭﺃﺛﺮﻩ ﻋﻠﻰ ﺟﺎﻣﻌﺔ ﺍﻟﻜﻮﻳﺖ‪.‬‬
    ‫ﺇﲰﺎﻋﻴﻞ‪ ,‬ﺇﲰﺎﻋﻴﻞ ﻓﻬﺪ )‪ 1426‬ﻫـ ‪ 2005‬ﻡ(‪ .‬ﻗﺮﺍﺀﺓ ﰲ ﻗﺼﺔ ﻓﺎﺿﻞ ﺧﻠﻒ ﺍﻟﻘﺎﺩﺭ ﻋﻠﻰ ﲣﻮﻳﻞ ﺍﳍـﻢ‬
    ‫ﺍﻟﻴﻮﻣﻲ ﻗﺼﺼﺎ‪" :‬ﺣﻨﺎﻥ ﺃﻡ" ‪ ...‬ﻋﻦ ﺍﻟﻜﻮﻳﺘﻴﺔ ﻭﻣﺮﺳﻰ ﻻ ﺇﲝﺎﺭ ﺑﻌﺪﻩ‪ .‬ﰲ ﻛﺘﺎﺏ ﺍﻟﻜﻮﻳﺖ ﺍﻟﺜﺎﱐ‪ :‬ﻓﺎﺿـﻞ‬
    ‫ﺧﻠﻒ‪ :‬ﺣﺼﺎﺩ ﺍﻟﺮﻳﺎﺩﺓ ﻭﻋﻄﺎﺀ ﺍﻷﺩﺏ‪ .‬ﺇﺻﺪﺍﺭ ﳎﻠﺔ ﺍﻟﻜﻮﻳﺖ‪ ,‬ﻋﺪﺩ ‪ 261‬ﻳﻮﻧﻴﻮ ‪ 2005‬ﻡ‪.‬‬
    ‫ﺍﻷﺷﻘﺮ‪ ,‬ﻋﻤﺮ ﺳﻠﻴﻤﺎﻥ ﻋﺒﺪﺍﷲ )‪ 1423‬ﻫـ ‪ 2002 -‬ﻡ(‪ .‬ﳓﻮ ﺛﻘﺎﻓﺔ ﺇﺳـﻼﻣﻴﺔ ﺃﺻـﻴﻠﺔ‪ .‬ﻁ‪,12‬‬
    ‫ﺍﻷﺭﺩﻥ‪ :‬ﺩﺍﺭ ﺍﻟﻨﻔﺎﺋﺲ‪.‬‬
    ‫ﺍﻷﺻﻔﻬﺎﱐ ]ﺍﻷﺻﺒﻬﺎﱐ[‪ ،‬ﺃﺑﻮﻧﻌﻴﻢ ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺇﺳﺤﺎﻕ )‪1422‬ﻫــ – ‪ 2001‬ﻡ(‪ .‬ﺣﻠﻴـﺔ‬
    ‫ﺍﻷﻭﻟﻴﺎﺀ ﻭﻃﺒﻘﺎﺕ ﺍﻷﺻﻔﻴﺎﺀ‪ .‬ﻣ ‪‬ﻮ‪‬ﻗ ‪‬ﻊ ﺍﶈﺪﺙ‪http://www.alwaraq.com :‬‬

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    ‫ﺍﻷﻧﺼﺎﺭﻱ‪ ,‬ﻋﺒﺪﺍﳊﻤﻴﺪ )‪ 2005‬ﻡ(‪ .‬ﺍﳉﺬﻭﺭ ﺍﻟﻔﻜﺮﻳﺔ ﻟﻠﺘﻄﺮﻑ ﰲ ﺩﻭﻝ ﺍﳋﻠﻴﺞ‪ .‬ﰲ ﳎﻠﺔ ﺣﻮﺍﺭ ﺍﻟﻌﺮﺏ‪.‬‬
    ‫ﺍﻟﺴﻨﺔ ﺍﻷﻭﱃ‪ /‬ﺍﻟﻌﺪﺩ ‪.7‬‬
    ‫ﺇﻳﻼﻑ )‪2002‬ﻡ(‪ .‬ﺍﻟﺬﻛﺮﻯ ﺍﳋﺎﻣﺴﺔ ﻟﺮﺣﻴﻞ ﺍﳌﻔﻜﺮ ﺍﻟﺴﻌﻮﺩﻱ ﻋﺒﺪ ﺍﷲ ﺍﻟﻘﺼﻴﻤﻲ )‪ .(2‬ﻣﻮﻗﻊ ﺇﻳﻼﻑ‬
    ‫)ﺗﺎﺭﻳﺦ ﺩﻭﺧﻮﻝ ﺍﳌﻮﻗﻊ‪2005-7-18 :‬ﻡ(‪:‬‬

    ‫‪http://www.elaph.com/ElaphWeb/Archive/10107628562020859‬‬
    ‫‪00.htm‬‬
    ‫ﺍﻟﺒﺼﲑ‪ ،‬ﻋﺒﺪﺍﻟﺮﺯﺍﻕ )‪ 1968‬ﻡ(‪ .‬ﺍﻟﺸﻴﺦ ﺍﻟﻘﻨﺎﻋﻲ‪ .‬ﳎﻠﺔ ﺍﻟﺮﺳﺎﻟﺔ‪ .‬ﺍﻟﻜﻮﻳﺖ‪1968 – 6 -12 .‬ﻡ‪.‬‬
    ‫ﺍﻟﺒﻼﻭﻧﺔ‪ ,‬ﻋﻠﻲ )‪ 1426‬ﻫـ ‪ 2005 -‬ﻡ(‪ .‬ﺍﻟﻨﺴﺎﺀ ﻗﺎﺩﻣﺎﺕ‪ :‬ﺣﻮﺍﺭ ﰲ ﺍﻟﱪﳌﺎﻥ‪ ..‬ﻣﺸـﺎﺭﻛﺔ ﲡﻤﻴﻠﻴـﺔ‬
    ‫ﺳﻴﺎﺳﻴﺔ ﻣﻐﻴﺒﺔ‪ .‬ﰲ‪ .‬ﳎﻠﺔ ﺍ‪‬ﻠﺔ‪ .‬ﺍﻟﻌﺪﺩ‪ 1329 :‬ﺍﻟﺮﻳﺎﺽ‪.‬‬
    ‫ﺑﻮﲪﺮﺍ‪ ,‬ﺳﻌﺎﺩ ﻭﺁﺧﺮﻭﻥ )‪ 2003‬ﻡ(‪ .‬ﺍﳌﺆﲤﺮ ﺍﻟﺪﻭﱄ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﳊﺎﺟﺎﺕ ﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﺘﺮﺑﻮﻳﺔ‬
    ‫ﰲ ﳎﺘﻤﻌﺎﺕ ﺩﻭﻝ ﳎﻠﺲ ﺍﻟﺘﻌﺎﻭﻥ ﺍﳋﻠﻴﺠﻲ‪ .‬ﺍﻟﻜﻮﻳﺖ‪ :‬ﻣﻜﺘﺐ ﺍﻹﳕﺎﺀ ﺍﻻﺟﺘﻤﺎﻋﻲ‪ .‬ﺍﻟﺪﻳﻮﺍﻥ ﺍﻷﻣﲑﻱ‪.‬‬
    ‫ﺗﻘﺮﻳﺮ ﺍﻟﺘﻨﻤﻴﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻟﻠﻌﺎﻡ ‪ :2004‬ﳓﻮ ﺍﳊﺮﻳﺔ ﰲ ﺍﻟﻮﻃﻦ ﺍﻟﻌـﺮﰊ )‪ 2005‬ﻡ(‪ .‬ﺍﻷﺭﺩﻥ‪:‬‬
    ‫ﺍﳌﻜﺘﺐ ﺍﻹﻗﻠﻴﻤﻲ ﻟﻠﺪﻭﻝ ﺍﻟﻌﺮﺑﻴﺔ‪ ,‬ﺑﺮﻧﺎﻣﺞ ﺍﻷﻣﻢ ﺍﳌﺘﺤﺪﺓ ﺍﻹﳕﺎﺋﻲ‪.‬‬
    ‫ﺍﻟﺜﺎﻗﺐ‪ ,‬ﻓﻬﺪ ﺛﺎﻗﺐ )‪ 2002‬ﻡ(‪ .‬ﺍﻟﺘﺤﻀﺮ ﻭﺍﻟﻌﺎﺋﻠﺔ ﻭﺍﻟﻘﺮﺑﺔ ﰲ ﺍ‪‬ﺘﻤﻊ ﺍﻟﻜﻮﻳﱵ‪ .‬ﺍﻟﻜﻮﻳﺖ‪ :‬ﻭﻛﺎﻟﺔ‬
    ‫ﺍﳌﻄﺒﻮﻋﺎﺕ ﺑﺎﻟﻜﻮﻳﺖ‪.‬‬
    ‫ﺟﺎﺩﻭ‪ ،‬ﺃﻣﻴﻤﺔ ﻣﻨﲑ )‪ 1427‬ﻫـ ‪ 2006 -‬ﻡ(‪ .‬ﺍﺗﻔﺎﻗﻴﺔ ﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﲨﻴﻊ ﺃﺷﻜﺎﻝ ﺍﻟﺘﻤﻴﺰ ﺿﺪ‬
    ‫ﺍﳌﺮﺃﺓ ‪ .CEDAW‬ﺍﻟﺴﻌﻮﺩﻳﺔ‪ :‬ﰲ ﳎﻠﺔ ﺍﳌﻌﺮﻓﺔ‪ .‬ﻣﻮﻗﻊ ﺍﳌﻌﺮﻓﺔ‪:‬‬
    ‫‪http://www.almarefah.com/article.php?id=341‬‬
    ‫ﺟﻌﻨﻴﲏ‪ ,‬ﻧﻌﻴﻢ ﺣﺒﻴﺐ )‪ 2004‬ﻡ(‪ .‬ﺍﻟﻔﻠﺴﻔﺔ ﻭﺗﻄﺒﻴﻘﺎ‪‬ﺎ‪ .‬ﻁ‪ ,1‬ﺍﻷﺭﺩﻥ‪ :‬ﺩﺍﺭ ﻭﺍﺋﻞ ﻟﻠﻨﺸﺮ ﻭﺍﻟﺘﻮﺯﻳﻊ‪.‬‬
    ‫ﺍﳉﻨﺪﻱ‪ ,‬ﺃﲪﺪ ﺃﻧﻮﺭ )‪ 1409‬ﻫـ ‪ 1989 -‬ﻡ(‪ .‬ﳏﻤﺪ ﺭﺷﻴﺪ ﺭﺿﺎ ﻭﺧﺼﺎﺋﺺ ﺍﳌﻨﻬﺞ ﺍﻟـﺬﻱ ﺭﲰـﻪ‬
    ‫ﻟﻠﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺍﻟﻌﺼﺮ ﺍﳊﺪﻳﺚ‪ .‬ﰲ ﻣﻦ ﺃﻋﻼﻡ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ .‬ﻡ‪ ,4‬ﺍﻟﺮﻳﺎﺽ‪ :‬ﻣﻜﺘـﺐ ﺍﻟﺘﺮﺑﻴـﺔ‬
    ‫ﺍﻟﻌﺮﰊ ﻟﺪﻭﻝ ﺍﳋﻠﻴﺞ‪.‬‬
    ‫ﺍﳊﺎﰎ‪ ،‬ﻋﺒﺪﺍﷲ ﺧﺎﻟﺪ )‪ 1425‬ﻫـ ‪2004 -‬ﻡ(‪ .‬ﻣﻦ ﻫﻨﺎ ﺑﺪﺃﺕ ﺍﻟﻜﻮﻳﺖ‪ .‬ﻁ‪،3‬‬
    ‫ﺣﺎﻣﺪ‪ ,‬ﺑﺎﲰﺔ ﳏﻤﺪ )‪ 2005‬ﻡ(‪ .‬ﺍﳌﺮﺃﺓ ﰲ ﺇﺳﺮﺍﺋﻴﻞ ﺑﲔ ﺍﻟﺴﻴﺎﺳﺔ ﻭﺍﻟﺪﻳﻦ‪ .‬ﻁ‪ ,1‬ﺩﻣﺸﻖ‪ :‬ﺩﺍﺭ ﻛﻨﻌـﺎﻥ‬
    ‫ﻟﻠﺪﺭﺍﺳﺎﺕ ﻭﺍﻟﻨﺸﺮ ﻭﺍﻟﺘﻮﺯﻳﻊ‪.‬‬
    ‫ﺍﳊﺪﺍﺩ‪ ،‬ﻋﺒﺪﺍﻟﻌﺰﻳﺰ )‪1427‬ﻫـ ‪2006 -‬ﻡ(‪ .‬ﺍﻟﻔﻦ ﻭﺣﺮﻳﺔ ﺍﻟﺘﻌﺒﲑ ﰲ ﺍﻟﻨﺪﻭﺓ ﺍﻹﻗﻠﻴﻤﻴـﺔ ﻭﺍﻟﻮﺭﺷـﺔ‬
    ‫ﺍﻹﻗﻠﻴﻤﻴﺔ ﳊﺮﻳﺔ ﺍﻟﺘﻌﺒﲑ ‪ .‬ﺍﻟﻜﻮﻳﺖ‪ 14-21 :‬ﻧﻮﻓﻤﱪ ‪ 2006‬ﻡ‪ .‬ﺍﻟﻠﺠﻨﺔ ﺍﻟﻮﻃﻨﻴـﺔ ﺍﻟﻜﻮﻳﺘﻴـﺔ ﻟﻠﺘﺮﺑﻴـﺔ‬
    ‫ﻭﺍﻟﻌﻠﻮﻡ ﻭﺍﻟﺜﻘﺎﻓﺔ‪.‬‬

    ‫‪33‬‬
    ‫ﺍﳊﺴﲔ‪ ,‬ﻗﺼﻲ )‪ 2005‬ﻡ(‪ .‬ﳏﻤﺪ ﻋﺒﺪﻩ ‪ ..‬ﲡﺪﻳﺪ ﺩﻧﻴﺎ ﺍﻷﻣﺔ ﺑﺘﺠﺪﻳﺪ ﺩﻳﻨﻬﺎ‪ .‬ﰲ ﳎﻠﺔ ﺣﻮﺍﺭ ﺍﻟﻌـﺮﺏ‪.‬‬
    ‫ﺍﻟﺴﻨﺔ ﺍﻷﻭﱃ‪ /‬ﺍﻟﻌﺪﺩ ‪.6‬‬
    ‫ﺍﳊﻮﺭﺍﱐ‪ ,‬ﺍﻟﱪﺕ )‪ 2001‬ﻡ(‪ .‬ﺍﻟﻔﻜﺮ ﺍﻟﻌﺮﰊ ﰲ ﻋﺼﺮ ﺍﻟﻨﻬﻀﺔ ‪ .1939 – 1798‬ﻟﺒﻨﺎﻥ‪ :‬ﻧﻮﻓﻞ‪.‬‬
    ‫ﺧﻠﻒ‪ ,‬ﻋﺒﺪﺍﷲ )‪ 1426‬ﻫـ ‪ 2005 -‬ﻡ(‪ .‬ﻣﻦ ﻣﻮﺳﻢ ﺍﻟﺜﻘﺎﻓـﺔ ﰲ ﺍﻟﻜﻮﻳـﺖ )‪ .(8‬ﰲ ﺟﺮﻳـﺪﺓ‬
    ‫ﺍﻟﻮﻃﻦ‪:‬‬

    ‫‪http://www.alwatan.com.kw/print.aspx?page=5&topic=224‬‬
    ‫‪372‬‬

    ‫ﺍﳋﻄﻴــﺐ ﺍﻟﺒﻐــﺪﺍﺩﻱ )‪ 1426‬ﻫـــ ‪ 2005 -‬ﻡ(‪ .‬ﺗــﺎﺭﻳﺦ ﺑﻐــﺪﺍﺩ‪ .‬ﰲ ﻣﻮﻗــﻊ ﺍﻟــﻮﺭﺍﻕ‪:‬‬
    ‫‪http://www.alwaraq.com‬‬
    ‫ﺍﳋﻄﻴﺐ‪ .‬ﻣﻌﺘﺰ )‪ 1426‬ﻫـ ‪ 2005 -‬ﻡ(‪ .‬ﺍﻟﻨﺴﻮﻳﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺍﻟﺘﺤﻴﺰﺍﺕ ﺍﻟﺬﻛﻮﺭﻳـﺔ‪ .‬ﰲ ﻣﻮﻗـﻊ‬
    ‫ﺇﺳﻼﻡ ﺃﻭﻥ ﻻﻳﻦ‪:‬‬
    ‫‪http://www.islam-‬‬
    ‫‪online.net/arabic/adam/2005/07/Article01.shtml‬‬
    ‫ﺩﻳﻮﺭﺍﻧﺖ‪ ،‬ﻭﻝ )‪ 2005‬ﻡ(‪ .‬ﻗﺼﺔ ﺍﳊﻀﺎﺭﺓ‪ .‬ﻣﻮﻗﻊ ﺍ‪‬ﻤﻊ ﺍﻟﺜﻘﺎﰲ‪:‬‬
    ‫‪http://www.civilizationstory.com/civilization‬‬
    ‫ﺭﺟﺎﺀ‪ ،‬ﺃﻣﺔ ﺍﻹﺳﻼﻡ ﺃﲪﺪ )‪ 2006‬ﻡ(‪ .‬ﺍﳌﺮﺃﺓ ﺍﻟﻌﺮﺑﻴﺔ ﺑﲔ ﺃﻋﺮﺍﻑ ﳎﺘﻤﻌﻬﺎ ﻭﺛﻮﺍﺑﺖ ﺍﻹﺳﻼﻡ ‪ .‬ﺇﺳﻼﻣﻴﺔ‬
    ‫ﺍﳌﻌﺮﻓﺔ‪ .‬ﺍﳌﻌﻬﺪ ﺍﻟﻌﺎﳌﻲ ﻟﻠﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ‪ .‬ﺍﻟﻌﺪﺩ ‪ ،41‬ﻣﻮﻗﻊ ﺇﺳﻼﻣﻴﺔ ﺍﳌﻌﺮﻓﺔ‪:‬‬
    ‫‪http://eiiit.org/article_read.asp?articleID=715&catID=256&adad=296‬‬

    ‫ﺍﻟﺮﻓﺎﻋﻲ‪ ,‬ﺑﺪﺭ )‪ 1426‬ﻫـ ‪ 2005 -‬ﻡ(‪ .‬ﻣﻨﺎﺭﺓ ﺻﻘﺮ ﺍﻟﺸﺒﻴﺐ‪ .‬ﰲ ﻣﻮﻗﻊ ﺍ‪‬ﻠﺲ ﺍﻟـﻮﻃﲏ‬
    ‫ﻟﻠﺜﻘﺎﻓﺔ ﻭﺍﻟﻔﻨﻮﻥ ﻭﺍﻵﺩﺍﺏ‪:‬‬
    ‫‪http://www.kuwaitculture.org/www/manarat2.htm‬‬
    ‫ﺍﻟﺮﺷﻴﺪ‪ ,‬ﻋﺒﺪﺍﻟﻌﺰﻳﺰ )‪ 1978‬ﻡ(‪ .‬ﺗﺎﺭﻳﺦ ﺍﻟﻜﻮﻳﺖ‪ .‬ﺑﲑﻭﺕ‪ :‬ﻣﻨﺸﻮﺭﺍﺕ ﺩﺍﺭ ﻣﻜﺘﺒﺔ ﺍﳊﻴﺎﺓ‪.‬‬
    ‫ﺍﻟﺮﻣﻴﺤﻲ‪ ,‬ﳏﻤﺪ )‪ 2005‬ﻡ(‪ .‬ﺩﻋﻮﺓ ﻟﻠﺤﻮﺍﺭ‪ :‬ﺯﻣﻦ ﺍﳌﺮﺃﺓ ﺍﻟﻌﺮﺑﻴﺔ‪ .‬ﰲ ﳎﻠﺔ ﺣﻮﺍﺭ ﺍﻟﻌﺮﺏ‪ .‬ﺍﻟﺴﻨﺔ ﺍﻷﻭﱃ‪/‬‬
    ‫ﺍﻟﻌﺪﺩ ‪.8‬‬
    ‫ﺍﻟﺮﻭﻣﻲ‪ ,‬ﻋﺪﻧﺎﻥ ﺑﻦ ﺳﺎﱂ ﺑﻦ ﻋﻠﻲ )‪ 1420‬ﻫـ ‪ 1999 -‬ﻡ(‪ .‬ﻋﻠﻤﺎﺀ ﺍﻟﻜﻮﻳﺖ ﻭﺃﻋﻼﻣﻬـﺎ ﺧـﻼﻝ‬
    ‫ﺛﻼﺛﺔ ﻗﺮﻭﻥ‪ .‬ﻁ ‪ ,1‬ﺍﻟﻜﻮﻳﺖ‪ :‬ﻣﻜﺘﺒﺔ ﺍﳌﻨﺎﺭ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬

    ‫‪34‬‬
    ‫ﺍﻟﺮﻭﻣﻲ‪ ،‬ﻧﻮﺭﻳﺔ )‪ .(2006 – 1427‬ﻓﻬﺪ ﺍﻟﻌﺴﻜﺮ ﺷﺎﻋﺮ ﺍﳊﻠﻢ ‪ .‬ﳎﻠﺔ ﺍﻟﻌﺮﰊ‪ ،‬ﺍﻟﻌﺪﺩ ‪، 573‬‬
    ‫ﺃﻏﺴﻄﺲ ‪ 2006‬ﻡ‪ .‬ﺍﻟﻜﻮﻳﺖ‪.‬‬
    ‫ﺍﻟﺰﺑﻦ‪ ،‬ﺩﻻﻝ )‪ .(2006 – 1427‬ﺍﻟﺮﻭﺍﺩ ﻻ ﻳﺮﺣﻠﻮﻥ‪ .‬ﳎﻠﺔ ﺍﻟﻌﺮﰊ‪ ،‬ﺍﻟﻌﺪﺩ ‪ ، 572‬ﻳﻮﻟﻴﻮ ‪ 2006‬ﻡ‪.‬‬
    ‫ﺍﻟﻜﻮﻳﺖ‪.‬‬
    ‫ﺯﺭﺍﻗﻂ‪ ,‬ﳏﻤﺪ ﺣﺴﻦ )‪ 2005‬ﻡ(‪ .‬ﻗﺮﺍﺀﺓ ﰲ ﺃﺳﺒﺎﺏ ﺍﳋﻠﻞ‪ :‬ﺍﳌﺮﺃﺓ ﻭﺍﻟﺪﻳﻦ‪ ..‬ﺃﺯﻣﺔ ﻓﻜﺮ ﺃﻡ ﺃﺯﻣﺔ ﳎﺘﻤﻊ‪ .‬ﰲ‬
    ‫ﳎﻠﺔ ﺣﻮﺍﺭ ﺍﻟﻌﺮﺏ‪ .‬ﺍﻟﺴﻨﺔ ﺍﻷﻭﱃ‪ /‬ﺍﻟﻌﺪﺩ ‪.8‬‬
    ‫ﺍﻟﺰﺭﻗﺎ‪ ,‬ﻣﺼﻄﻔﻰ )‪ 1422‬ﻫـ ‪ 2001 -‬ﻡ(‪ .‬ﻓﺘﺎﻭﻯ ﻣﺼﻄﻔﻰ ﺍﻟﺰﺭﻗﺎ‪ .‬ﻁ‪ .2‬ﺩﻣﺸﻖ‪ :‬ﺩﺍﺭ ﺍﻟﻘﻠﻢ‪.‬‬
    ‫ﺍﻟﺰﺭﻛﻠﻲ‪ ,‬ﺧﲑ ﺍﻟﺪﻳﻦ )‪ 2002‬ﻡ(‪ .‬ﺍﻷﻋﻼﻡ‪ :‬ﻗﺎﻣﻮﺱ ﺗﺮﺍﺟﻢ ﻷﺷﻬﺮ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ ﻣـﻦ ﺍﻟﻌـﺮﺏ‬
    ‫ﻭﺍﳌﺴﺘﻌﺮﺑﲔ ﻭﺍﳌﺴﺘﺸﺮﻗﲔ‪ .‬ﻁ‪ ,15‬ﺝ‪ ,6‬ﺑﲑﻭﺕ‪ :‬ﺩﺍﺭ ﺍﻟﻌﻠﻢ ﻟﻠﻤﻼﻳﲔ‪.‬‬
    ‫ﺍﻟﺰﻳﺪﻱ‪ ,‬ﻣﻔﻴﺪ )‪ 1998‬ﻡ(‪ .‬ﺑﺪﺍﻳﺎﺕ ﺍﻟﻨﻬﻀﺔ ﺍﻟﺜﻘﺎﻓﻴﺔ ﰲ ﻣﻨﻄﻘﺔ ﺍﳋﻠﻴﺞ ﺍﻟﻌﺮﰊ ﰲ ﺍﻟﻨﺼﻒ ﺍﻷﻭﻝ ﻣـﻦ‬
    ‫ﺍﻟﻘﺮﻥ ﺍﻟﻌﺸﺮﻳﻦ‪ .‬ﺩﻭﻟﺔ ﺍﻹﻣﺎﺭﺍﺕ ﺍﻟﻌﺮﺑﻴﺔ ﺍﳌﺘﺤﺪﺓ‪ :‬ﻣﺮﻛﺰ ﺍﻹﻣﺎﺭﺍﺕ ﻟﻠﺪﺭﺍﺳﺎﺕ ﻭﺍﻟﺒﺤﻮﺙ ﺍﻻﺳﺘﺮﺍﺗﻴﺠﻴﺔ‪.‬‬
    ‫ﺳﺮﺍﺝ‪ ,‬ﻧﺎﺩﺭ )‪ 2005‬ﻡ(‪ .‬ﺍﻟﻘﺮﺍﺀﺓ ﺍﻷﻟﺴﻨﻴﺔ ﻟﻠﺘﺒﺎﺩﻝ ﺍﻟﺪﻻﱄ ﺑﲔ ﺍﳉﻨﺴﲔ ﻭﺍﻻﺳﺘﻌﺎﻧﺔ ﺑﺎﻹﻧﺎﺳﻲ‪ .‬ﰲ ﳎﻠﺔ‬
    ‫ﺣﻮﺍﺭ ﺍﻟﻌﺮﺏ‪ .‬ﺍﻟﺴﻨﺔ ﺍﻷﻭﱃ‪ /‬ﺍﻟﻌﺪﺩ ‪.8‬‬
    ‫ﺳﻌﻴﺪ‪ ,‬ﳎﺪﻱ )‪ 2002‬ﻡ(‪ .‬ﺑﺎﻭﻟﻮ ﻓﺮﻳﺮﻱ‪ ..‬ﻣﻌﻠﻢ ﺍﳊﺮﻳﺔ ﻟﻠﻤﻘﻬﻮﺭﻳﻦ‪ .‬ﰲ ﻣﻮﻗﻊ ﺇﺳﻼﻡ ﺃﻭﻥ ﻻﻳﻦ‪:‬‬
    ‫‪http://www.islamonline.net/Arabic/famous/2002/09/article05.sht‬‬
    ‫‪ml‬‬
    ‫‪http://www.infed.org‬‬
    ‫‪http://nlu.nl.edu‬‬
    ‫ﺍﻟﺴﻨﺒﻞ‪ ,‬ﻋﺒﺪﺍﻟﻌﺰﻳﺰ ﺑﻦ ﻋﺒﺪﺍﷲ )‪ 1426‬ﻫـ ‪ 2005 -‬ﻡ(‪ .‬ﺍﻷﺑﻌﺎﺩ ﺍﻟﺴﻴﺎﺳﻴﺔ ﳊﺮﻛﺔ ﺗﻌﻠـﻴﻢ ﺍﻟﻜﺒـﺎﺭ‪:‬‬
    ‫ﻣﻨﻈﻮﺭ ﻋﺎﳌﻲ‪ .‬ﰲ ﺍ‪‬ﻠﺔ ﺍﻟﺘﺮﺑﻮﻳﺔ‪ .‬ﺍﻟﻜﻮﻳﺖ‪ :‬ﻣﻠﺤﻖ ﺍﻟﻌﺪﺩ ‪ ,75‬ﺍ‪‬ﻠﺪ ‪ ,19‬ﺟﺎﻣﻌﺔ ﺍﻟﻜﻮﻳﺖ‪.‬‬
    ‫ﺍﻟﺸﺒﻴﺐ‪ ،‬ﺻﻘﺮ )‪1968‬ﻡ(‪ .‬ﺩﻳﻮﺍﻥ ﺻﻘﺮ ﺍﻟﺸﺒﻴﺐ‪ .‬ﲨﻌﻪ ﻭﻗﺪﻡ ﻟﻪ‪ :‬ﺃﲪﺪ ﺍﻟﺒﺸﺮ ﺍﻟﺮﻭﻣـﻲ ‪ ،‬ﻭﺭﺍﺟﻌـﻪ‬
    ‫ﻭﺭﺗﺒﻪ‪ :‬ﻋﺒﺪﺍﻟﺴﺘﺎﺭ ﺃﲪﺪ ﻓﺮﺍﺝ‪ .‬ﺍﻟﻜﻮﻳﺖ‪ :‬ﻣﻜﺘﺒﺔ ﺍﻷﻣﻞ‪.‬‬
    ‫ﺷﻬﺎﺏ‪ ,‬ﺃﲪﺪ )‪ 1426‬ﻫـ ‪ 2005 -‬ﻡ(‪ .‬ﺗﺄﺛﲑ ﺍﻟﻌﻮﳌﺔ ﻋﻠﻰ ﻭﺿﻌﻴﺎﺕ ﺍﳌـﺮﺃﺓ ﺍﳌﺴـﻠﻤﺔ‪ .‬ﰲ ﳎﻠـﺔ‬
    ‫ﺍﻟﻜﻠﻤﺔ‪ .‬ﺍﻟﻌﺪﺩ ‪ ,46‬ﺍﻟﺴﻨﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻋﺸﺮ‪ .‬ﻣﻨﺘﺪﻯ ﺍﻟﻜﻠﻤﺔ ﻟﻠﺪﺭﺍﺳﺎﺕ ﻭﺍﻷﲝﺎﺙ‪.‬‬
    ‫ﺍﻟﺼﺎﱀ‪ ،‬ﻋﺒﺪﺍﷲ ﻏﻠﻮﻡ )‪ 2006‬ﻡ(‪ .‬ﰲ ﳎﺘﻤﻊ ﺍﻟﺮﻓﺎﻫﺔ ﺍﻟﻨﻔﻄﻴﺔ ﺍﻟﺰﻭﺍﺝ ﺳﺮﻳﻊ ﻭﺍﻟﻄﻼﻕ ﺃﺳﺮﻉ‪ .‬ﻁ‪،1‬‬
    ‫ﺍﻟﻜﻮﻳﺖ‪ :‬ﺭﺍﺑﻄﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﲔ‪.‬‬
    ‫ﺍﻟﺼﺎﳊﻲ‪ ،‬ﳏﺴﻦ ﻭﻣﻠﻚ‪ ،‬ﺑﺪﺭ )‪ 1427‬ﻫـ ‪ 2006 -‬ﻡ(‪ .‬ﺍﳌﻀﺎﻣﲔ ﺍﻟﺘﺮﺑﻮﻳﺔ ﻟﻠﻌﻼﻗﺎﺕ ﺍﻟﺰﻭﺟﻴـﺔ ﰲ‬
    ‫ﺣﺪﻳﺚ ﺃﻡ ﺯﺭﻉ‪ .‬ﳎﻠﺔ ﻣﺴﺘﻘﺒﻞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﻌﺪﺩ )‪.(43‬‬
    ‫ﺍﻟﺼﻮﺭﻱ‪ ,‬ﳏﻤﺪ ﻣﺒﺎﺭﻙ )‪ 1990‬ﻡ(‪ .‬ﺻﻘﺮ ﺍﻟﺸﺒﻴﺐ‪ .‬ﺍﳊﻠﻘﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ .‬ﺍﻟﺮﺃﻱ ﺍﻟﻌﺎﻡ‪.1990 /5 / 17 -‬‬

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    ‫ﺍﻟﻄﺮﺍﺡ ‪ ،‬ﻋﻠﻰ )‪ 2004‬ﻡ(‪ .‬ﺍﻹﺭﻫﺎﺏ ﻭﺍﻟﺘﻄـﺮﻑ‪ :‬ﺗـﺪﺍﻋﻴﺎﺕ ﻭﺟﻬـﻮﺩ‪ .‬ﰲ ﺍﻟﺘﻄـﺮﻑ ﰲ‬
    ‫ﺍﻟﻜﻮﻳﺖ‪ :‬ﺭﺅﻳﺔ ﻭﺍﻗﻌﻴﺔ‪ .‬ﻧﺪﻭﺓ ﻋﻘﺪﺕ ﻋﻠﻰ ﻫﺎﻣﺶ ﻣﻌﺮﺽ ﺍﻟﻜﻮﻳﺖ ﺍﻟﺴﺎﺑﻊ ﻭﺍﻟﻌﺸﺮﻳﻦ ﻟﻠﻜﺘـﺎﺏ ﰲ ‪22‬‬
    ‫ﺩﻳﺴﻤﱪ ‪ 2002‬ﻡ‪ .‬ﺍﻟﻜﻮﻳﺖ‪ :‬ﺍ‪‬ﻠﺲ ﺍﻟﻮﻃﲏ ﻟﻠﺜﻘﺎﻓﺔ ﻭﺍﻟﻔﻨﻮﻥ ﻭﺍﻵﺩﺍﺏ‪.‬‬

    ‫ﺍﻟﻌﺒﺪﺍﷲ‪ ،‬ﻳﻮﺳﻒ ﺇﺑﺮﺍﻫﻴﻢ )‪ 2003‬ﻡ( ﺗﺎﺭﻳﺦ ﺍﻟﺘﻌﻠﻴﻢ ﰲ ﺍﳋﻠﻴﺞ ﺍﻟﻌﺮﰊ )‪ 1971-1913‬ﻡ(‪ .‬ﻁ‪،1‬‬
    ‫ﺍﻟﺪﻭﺣﺔ‪.‬‬
    ‫ﻋﺒﺪﺍﳌﻌﻄﻲ‪ ،‬ﻳﻮﺳﻒ )‪ 2003‬ﻡ(‪ .‬ﺍﻟﻜﻮﻳﺖ ﺑﻌﻴﻮﻥ ﺍﻵﺧﺮﻳﻦ‪ :‬ﻣﻼﻣﺢ ﻣﻦ ﺣﻴـﺎﺓ ﳎﺘﻤـﻊ ﺍﻟﻜﻮﻳـﺖ‬
    ‫ﻭﺧﺼﺎﺋﺼﻪ ﻗﺒﻞ ﺍﻟﻨﻔﻂ‪ .‬ﻁ‪ ،1‬ﺍﻟﻜﻮﻳﺖ‪ :‬ﻣﺮﻛﺰ ﺍﻟﺒﺤﻮﺙ ﻭﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻜﻮﻳﺘﻴﺔ‪.‬‬
    ‫ﺍﻟﻌﺠﻤﻲ‪ ،‬ﺩﻏﺶ ﺑﻦ ﺷﺒﻴﺐ )‪ 1427‬ﻫـ ‪ 2006 -‬ﻡ(‪ .‬ﺃﻣﺮﺍﺀ ﻭﻋﻠﻤﺎﺀ ﻣﻦ ﺍﻟﻜﻮﻳﺖ ﻋﻠـﻰ ﻋﻘﻴـﺪﺓ‬
    ‫ﺍﻟﺴﻠﻒ‪ .‬ﺳﻠﺴﻠﺔ ﺍﻟﺪﺭﺭ ﺍﻟﻜﻮﻳﺘﻴﺔ‪ .‬ﻁ‪ ،1‬ﺍﻟﻜﻮﻳﺖ‪ :‬ﻣﻜﺘﺒﺔ ﺍﻹﻣﺎﻡ ﻣﺴﻠﻢ‪.‬‬
    ‫ﺍﻟﻌﺴﺎﻑ‪ ،‬ﻭﻟﻴﺪ ﻧﺎﺻﺮ )‪2000‬ﻡ(‪ .‬ﺃﺿﻮﺍﺀ ﻣﻦ ﺃﻭﺍﺋﻞ ﺍﻟﻜﻮﻳﺖ‪ .‬ﻁ‪ ،1‬ﺍﻟﻜﻮﻳﺖ‪.‬‬
    ‫ﻋﻠﻲ‪ ,‬ﺳﻌﻴﺪ ﺇﲰﺎﻋﻴﻞ ﻭﺁﺧﺮﻭﻥ )‪ 1997‬ﻡ(‪ .‬ﺍﻟﺒﻨﺎﺀ ﺍﻟﻘﻴﻤﻲ ﰲ ﺍ‪‬ﺘﻤﻊ ﺍﻟﻜﻮﻳﱵ‪ .‬ﺍﻟﻜﻮﻳـﺖ‪ :‬ﻣﻜﺘـﺐ‬
    ‫ﺍﻹﳕﺎﺀ ﺍﻻﺟﺘﻤﺎﻋﻲ‪ :‬ﺇﺩﺍﺭﺓ ﺍﻟﺒﺤﻮﺙ ﻭﺍﻟﺪﺭﺍﺳﺎﺕ‪.‬‬
    ‫ﻋﻤﺎﺭﺓ ‪ ،‬ﳏﻤﺪ )‪ 1426‬ﻫـ ‪ 2006 -‬ﻡ(‪ .‬ﻟﻘﺎﺀ "ﺍﻟﻮﻃﻦ" ﻣﻊ ﺍﳌﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ ﺩ‪ .‬ﳏﻤﺪ ﻋﻤﺎﺭﺓ‪.‬‬
    ‫ﺍﻟﻜﻮﻳﺖ ‪ ،‬ﺟﺮﻳﺪﺓ ﺍﻟﻮﻃﻦ‪ :‬ﺍﻟﺴﺒﺖ ‪ 14‬ﻳﻨﺎﻳﺮ ‪ 2006‬ﻡ‪ ،‬ﺍﻟﻌﺪﺩ ‪ -5207 – 10761‬ﺍﻟﺴﻨﺔ ‪.74‬‬
    ‫ﻣﻮﻗﻊ ﺟﺮﻳﺪﺓ ﺍﻟﻮﻃﻦ‪:‬‬
    ‫‪http://www.alwatan.com.kw/Default.aspx?MgDid=387697&pag‬‬
    ‫‪eId=35‬‬
    ‫ﻋﻤﺎﺭﺓ‪ ,‬ﳏﻤﺪ )‪1426‬ﻫـ ‪ 2005 -‬ﻡ(‪ .‬ﺍﻻﻧﻐﻼﻕ ﻭﺍﻟﺘﺒﻌﻴﺔ ﻳﻘﺘﻼﻥ ﺭﻭﺡ ﺍﻹﺑﺪﺍﻉ‪ :‬ﺍﻟﻮﺳـﻄﻴﺔ‬
    ‫ﺃﺳﺎﺱ ‪‬ﻀﺔ ﺍﳌﺴﻠﻤﲔ‪ .‬ﰲ ﻣﻮﻗﻊ ﺩﺍﺭ ﺍﳋﻠﻴﺞ‪:‬‬
    ‫‪http://www.alkhaleej.ae/articles/show_article.cfm?val=177560‬‬
    ‫ﻋﻴﺪﺍﻥ‪ ,‬ﻋﻘﻴﻞ ﻳﻮﺳﻒ )‪ 2005‬ﻡ(‪ .‬ﺍﻟﻌﻘﻞ ﰲ ﺣﺮﱘ ﺍﻟﺸﺮﻳﻌﺔ‪ :‬ﺍﻟﻌﻘﻼﻧﻴﺔ ﻋﻨﺪ ﺍﻟﺸﻴﺦ ﳏﻤـﺪ ﻋﺒـﺪﻩ‪.‬‬
    ‫ﺍﻟﻜﻮﻳﺖ‪ :‬ﺩﺍﺭ ﻗﺮﻃﺎﺱ ﻟﻠﻨﺸﺮ‪.‬‬
    ‫ﺍﻟﻐﺬﺍﻣﻲ‪ ,‬ﻋﺒﺪﺍﷲ ﳏﻤﺪ )‪ 2004‬ﻡ(‪ .‬ﺣﻜﺎﻳﺔ ﺍﳊﺪﺍﺛﺔ ﰲ ﺍﳌﻤﻠﻜﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ‪ .‬ﺍﳌﻐـﺮﺏ‪:‬‬
    ‫ﻁ‪ ,2‬ﺍﳌﺮﻛﺰ ﺍﻟﺜﻘﺎﰲ ﺍﻟﻌﺮﰊ‪.‬‬
    ‫ﺍﻟﻐﻼﻳﻴﲏ‪ ،‬ﻣﺼﻄﻔﻰ )‪ 1422‬ﻫـ = ‪ 2001‬ﻡ(‪ .‬ﻋﻈﺔ ﺍﻟﻨﺎﺷﺌﲔ‪ :‬ﻛﺘﺎﺏ ﺃﺧﻼﻕ ﻭﺁﺩﺍﺏ ﻭﺍﺟﺘﻤﺎﻉ‪.‬‬
    ‫ﻁ‪ ،1‬ﺑﲑﻭﺕ‪ :‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪.‬‬

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    ‫ﺍﻟﻐﻨﻴﻢ‪ ،‬ﻳﻌﻘﻮﺏ ﻳﻮﺳﻒ )‪ 1426‬ﻫـ ‪ 2005 -‬ﻡ(‪ .‬ﺍﻷﺯﻣﺔ ﻭﺍﻷﻣﻜﻨﺔ‪ :‬ﺍﻟﻜﻮﻳﺖ ﻭﻓﻠﺴﻄﲔ‪ :‬ﺗـﺎﺭﻳﺦ‬
    ‫ﻳﺸﻬﺪ‪ .‬ﺻﺤﻴﻔﺔ ﺍﻟﻮﻃﻦ ﺍﻟﻌﺪﺩ )‪-5056 -10610‬ﺍﻟﺴﻨﺔ ‪ .(44‬ﺍﻟﺜﻼﺛﺎﺀ ‪ 11‬ﺭﺟﺐ ‪ 1426‬ﻫــ‬
    ‫ﺍﳌﻮﺍﻓﻖ ‪ 16‬ﺃﻏﺴﻄﺲ ‪ 2005‬ﻡ‪.‬‬
    ‫ﺍﻟﻐﻨﻴﻢ‪ ،‬ﻋﺒﺪﺍﷲ ﻳﻮﺳﻒ )‪ 2005‬ﻡ(‪ .‬ﲝﻮﺙ ﳐﺘﺎﺭﺓ ﰲ ﺗﺎﺭﻳﺦ ﺍﻟﻜﻮﻳﺖ‪ .‬ﺍﻟﻜﻮﻳﺖ‪ :‬ﻣﺮﻛـﺰ ﺍﻟﺒﺤـﻮﺙ‬
    ‫ﻭﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻜﻮﻳﺘﻴﺔ‪.‬‬
    ‫ﻓﺮﻳﺮﻱ‪ ,‬ﺑﺎﻭﻟﻮ ) ‪ 2004‬ﻡ(‪ .‬ﺍﳌﻌﻠﻤﻮﻥ ﺑﻨﺎﺓ ﺛﻘﺎﻓﺔ‪ :‬ﺭﺳﺎﺋﻞ ﺇﱃ ﺍﻟﺬﻳﻦ ﻳﺘﺠﺎﺳﺮﻭﻥ ﻋﻠﻰ ﺍﲣﺎﺫ ﺍﻟﺘـﺪﺭﻳﺲ‬
    ‫ﻣﻬﻨﺔ‪ .‬ﺗﺮﲨﺔ‪ :‬ﺣﺎﻣﺪ ﻋﻤﺎﺭ ﻭ ﻋﺒﺪﺍﻟﺮﺍﺿﻲ ﺇﺑﺮﺍﻫﻴﻢ ﻭﳌﻴﺎﺀ ﳏﻤﺪ ﺃﲪﺪ‪ .‬ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﺍﻟﺪﺍﺭ ﺍﳌﺼﺮﻳﺔ ﺍﻟﻠﺒﻨﺎﻧﻴﺔ‪.‬‬
    ‫ﻓﲑﻭﺯ‪ ،‬ﺁﻣﻨﺔ )‪ 1426‬ﻫـ ‪2005 -‬ﻡ(‪ .‬ﺍﳌﺪﺭﺳﺔ ﺍﻟﻘﺒﻠﻴﺔ ﰲ ﺍﻟﻜﻮﻳﺖ‪ .‬ﰲ ﺗﺮﺍﺙ‪ .‬ﺍﻟﺴﻨﺔ ﺍﻟﺴﺎﺑﻌﺔ‪ ،‬ﺍﻟﻌﺪﺩ‬
    ‫‪ ،80‬ﺍﻹﻣﺎﺭﺍﺕ‪.‬‬
    ‫ﺍﻟﻘﺘﻢ‪ ،‬ﻋﺒﺪﺍﷲ )‪ 1427‬ﻫـ ‪ 2006-‬ﻡ(‪ .‬ﻟﻴﻠﻰ ﳏﻤﺪ ﺻﺎﱀ ﺑﲔ ﺍﻟﺸﻮﻙ ﻭﺍﻹﺑﺪﺍﻉ‪ .‬ﻁ‪ ،1‬ﺍﻟﻜﻮﻳﺖ‪:‬‬
    ‫ﺭﺍﺑﻄﺔ ﺍﻷﺩﺑﺎﺀ‪.‬‬
    ‫ﺍﻟﻘﻨﺎﻋﻲ‪ ،‬ﻳﻮﺳﻒ ﺑﻦ ﻋﻴﺴﻰ )‪ 1998‬ﻡ(‪ .‬ﺍﳌﻠﺘﻘﻄﺎﺕ‪ :‬ﺣﻜﻢ ﻭﻓﻘﻪ ﻭﺃﺩﺏ ﻭﻃﺮﺍﺋﻒ‪ .‬ﻁ‪ ،2‬ﺍﻟﻜﻮﻳـﺖ‪.‬‬
    ‫ﻭﲤﺖ ﺍﻻﺳﺘﻌﺎﻧﺔ ﺃﻳﻀﺎ ﺑﻨﺴﺨﺔ ﻣﻨﺸﻮﺭﺓ ﰲ ﻣﻮﻗﻊ ﺍﳉﻨﺎﻋﺎﺕ‪http://www.alqenaei.net :‬‬
    ‫ﺍﻟﻘﻨﺎﻋﻲ‪ ،‬ﻳﻮﺳﻒ ﺑﻦ ﻋﻴﺴﻰ )‪ 1408‬ﻫـ ‪ 1988 -‬ﻡ(‪ .‬ﺻﻔﺤﺎﺕ ﻣـﻦ ﺗـﺎﺭﻳﺦ ﺍﻟﻜﻮﻳـﺖ‪ .‬ﻁ‪،5‬‬
    ‫ﺍﻟﻜﻮﻳـﺖ‪ :‬ﺫﺍﺕ ﺍﻟﺴﻼﺳـﻞ‪ .‬ﺍﻻﺳـﺘﻌﺎﻧﺔ ﺃﻳﻀـﺎ ﺑﻨﺴـﺨﺔ ﻣﻨﺸـﻮﺭﺓ ﰲ ﻣﻮﻗـﻊ ﺍﳉﻨﺎﻋـﺎﺕ‪:‬‬
    ‫‪http://www.alqenaei.net‬‬
    ‫ﺍﻟﻘﻨﺎﻋﻲ‪ ،‬ﻳﻮﺳﻒ ﺑﻦ ﻋﻴﺴﻰ )‪ 1960‬ﻡ(‪ .‬ﺍﳌﺬﻛﺮﺓ ﺍﻟﻔﻘﻬﻴﺔ ﰲ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ‪ .‬ﻁ‪.2‬‬
    ‫ﻗﻨﺎﻭﻱ‪ ,‬ﺷﺎﺩﻳﺔ ﻋﻠﻲ )‪ 2000‬ﻡ(‪ .‬ﺍﳌﺮﺃﺓ ﺍﻟﻌﺮﺑﻴﺔ ﻭﻓﺮﺹ ﺍﻹﺑﺪﺍﻉ‪ .‬ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﺩﺍﺭ ﻗﺒﺎﺀ ﻟﻠﻄﺒﺎﻋﺔ ﻭﺍﻟﻨﺸـﺮ‬
    ‫ﻭﺍﻟﺘﻮﺯﻳﻊ‪.‬‬
    ‫ﺍﻟﻜﻨﺪﺭﻱ‪ ,‬ﻟﻄﻴﻔﺔ ﺣﺴﲔ )‪ 1426‬ﻫـ = ‪ 2005‬ﻡ(‪ .‬ﺧﲑ ﺍﻷﻣﻮﺭ ﺍﻟﻮﺳﻂ ﺍﻟﺘﺮﺑﻴﺔ‪ :‬ﺍﻟﺸﺪﺓ ﺃﻡ ﺍﻟﻠﲔ؟‪:‬‬
    ‫ﺳﻠﺴﻠﺔ ﺗﺮﺑﻴﺔ ﺍﻷﺑﻨﺎﺀ )‪ . (4‬ﺍﻟﻜﻮﻳﺖ‪ :‬ﺍﻷﻣﺎﻧﺔ ﺍﻟﻌﺎﻣﺔ ﻟﻸﻭﻗﺎﻑ ﺍﻟﺼﻨﺪﻭﻕ ﺍﻟـﻮﻗﻔﻲ ﻟﻠﺘﻨﻤﻴـﺔ ﺍﻟﻌﻠﻤﻴـﺔ‬
    ‫ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪.‬‬
    ‫ﺍﻟﻜﻨﺪﺭﻱ‪ ,‬ﻟﻄﻴﻔﺔ ﺣﺴﲔ )‪ 1426‬ﻫـ = ‪ 2005‬ﻡ(‪ .‬ﳓﻮ ﻣﻬﺎﺭﺍﺕ ﺍﻟﻮﻓﺎﻕ ﺑﲔ ﺍﻟـﺰﻭﺟﲔ‪ .‬ﰲ ﳎﻠـﺔ‬
    ‫ﺍﳌﻴﺜﺎﻕ‪ .‬ﺍﻟﻌﺪﺩ ﺍﻷﻭﻝ ﻣﺎﺭﺱ ‪ 2005‬ﻡ‪ .‬ﺍﻟﻜﻮﻳﺖ‪ :‬ﺷﺮﻛﺔ ﺍ‪‬ﻤﻮﻋﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ﻟﻠﻨﺸﺮ ﻭﺍﻟﺘﻮﺯﻳﻊ‪.‬‬
    ‫ﺍﻟﻜﻨﺪﺭﻱ‪ ,‬ﻟﻄﻴﻔﺔ ﺣﺴﲔ ﻭ ﻣﻠﻚ‪ ,‬ﺑﺪﺭ ﳏﻤﺪ )‪ 1426‬ﻫـ ‪ 2005 -‬ﻡ(‪ .‬ﻣﺎ ﻻ ﻧﻌﻠﻤـﻪ ﻷﻭﻻﺩﻧـﺎ‪:‬‬
    ‫ﺗﺮﺑﻴﺔ ﺍﳌﺮﺃﺓ ﻣﻦ ﻣﻨﻈﻮﺭ ﳏﻤﺪ ﺍﻟﻐﺰﺍﱄ‪ .‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ‪,2005 :‬ﺍﳌﻤﻠﻜﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ‪ :‬ﺟﺪﺓ‪ .‬ﻣﺮﻛـﺰ‬
    ‫ﺍﻟﺮﺍﻳﺔ ﻟﻠﺘﻨﻤﻴﺔ ﺍﻟﻔﻜﺮﻳﺔ‪.‬‬

    ‫‪37‬‬
    ‫ﺍﻟﻜﻨﺪﺭﻱ‪ ,‬ﻟﻄﻴﻔﺔ ﺣﺴﲔ ﻭﻣﻠﻚ‪ ,‬ﺑﺪﺭ ﳏﻤﺪ ) ‪1425‬ﻫـ = ‪2005‬ﻡ(‪ .‬ﺗﻌﻠﻴﻘﺔ ﺃﺻﻮﻝ ﺍﻟﺘﺮﺑﻴﺔ‪ .‬ﻁ‪,2‬‬
    ‫ﺍﻟﻜﻮﻳﺖ‪ :‬ﻣﻜﺘﺒﺔ ﺍﻟﻔﻼﺡ‪.‬‬
    ‫ﺍﻟﻠﺠﻤـﻲ‪ ,‬ﺃﺩﻳﺐ‪ ,‬ﻭﺁﺧﺮﻭﻥ )‪ 1426‬ﻫـ ‪ 2005 -‬ﻡ(‪ .‬ﺍﶈﻴﻂ‪ .‬ﰲ ﻣﻮﻗﻊ ﺻﺨﺮ‪:‬‬
    ‫‪http://ajeeb.sakhr.com‬‬
    ‫ﺍﳌﺮﺍﻛﺸﻲ‪ ,‬ﳏﻤﺪ ﺻﺎﱀ )‪ 1975‬ﻡ(‪ .‬ﺗﻔﻜﲑ ﳏﻤﺪ ﺭﺷﻴﺪ ﺭﺿﺎ ﻣﻦ ﺧﻼﻝ ﳎﻠﺔ ﺍﳌﻨﺎﺭ‪ .‬ﺗـﻮﻧﺲ‪ :‬ﺍﻟـﺪﺍﺭ‬
    ‫ﺍﻟﺘﻮﻧﺴﻴﺔ ﻟﻠﻨﺸﺮ‪.‬‬
    ‫ﺍﳌﺰﻱ )‪ 1426‬ﻫـ ‪ 2005 -‬ﻡ(‪ .‬ﺬﻳﺐ ﺍﻟﻜﻤﺎﻝ ﰲ ﺃﲰﺎﺀ ﺍﻟﺮﺟﺎﻝ‪ .‬ﰲ ﻣﻮﻗﻊ ﺍﻟﻮﺭﺍﻕ‪:‬‬
    ‫‪http://www.alwaraq.com‬‬
    ‫ﺍﳌﺴﻌﻮﺩﻱ‪ ,‬ﻋﻠﻰ )‪ 2000‬ﻡ(‪ .‬ﺳﻌﺎﺩ ﺍﻟﺼﺒﺎﺡ‪ :‬ﲪﺎﻣﺔ ﺍﻟﺴﻼﻡ‪ .‬ﻁ‪ ,1‬ﺍﻟﻜﻮﻳﺖ‪ :‬ﺍ‪‬ﻤﻮﻋـﺔ ﺍﻹﻋﻼﻣﻴـﺔ‬
    ‫ﺍﻟﻌﺎﳌﻴﺔ‪.‬‬
    ‫ﺍﳌﻔﱵ‪ ,‬ﺇﻧﻌﺎﻡ ) ‪ 2005‬ﻡ(‪ .‬ﻻ ﺑﺪ ﻣﻦ ﺗﺸﺮﻳﻌﺎﺕ ﺟﺪﻳﺪﺓ ﻟﺘﻔﻌﻴﻞ ﺩﻭﺭ ﺍﳌﺮﺃﺓ‪ .‬ﰲ ﳎﻠﺔ ﺣـﻮﺍﺭ ﺍﻟﻌـﺮﺏ‪.‬‬
    ‫ﺍﻟﺴﻨﺔ ﺍﻷﻭﱃ‪ /‬ﺍﻟﻌﺪﺩ ‪.8‬‬
    ‫ﻣﻔﺮﺡ‪ ,‬ﺳﻌﺪﻳﺔ )‪ 2003‬ﻡ(‪ .‬ﻓﻬﺪ ﺍﻟﻌﺴﻜﺮ‪ ...‬ﺷﺎﻋﺮ ﻣﻌﺬﺏ ﻭﻓﻦ ﺻﺎﻣﺖ‪ .‬ﰲ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ﺃﺻﺪﺍﺀ‬
    ‫ﻭﺁﻓﺎﻕ‪ .‬ﺩ‪ .‬ﺳﻠﻴﻤﺎﻥ ﺍﻟﻌﺴﻜﺮﻱ ﻭﺁﺧﺮﻭﻥ‪ .‬ﺍﻟﻜﻮﻳﺖ‪ :‬ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﰊ ‪.51‬‬
    ‫ﻣﻠﻚ‪ ،‬ﺑﺪﺭ ﳏﻤﺪ ‪ ,‬ﻭﺍﻟﻜﻨﺪﺭﻱ‪ ،‬ﻟﻄﻴﻔﺔ ﺣﺴﲔ )‪1426‬ﻫـ ‪ 2005 -‬ﻡ(‪ .‬ﺍﻟﻔﻜﺮ ﺍﻟﺘﺮﺑﻮﻱ ﻋﻨﺪ ﻣﻌﻠـﻢ‬
    ‫ﺍﻟﻜﻮﻳﺖ ﺍﻷﻭﻝ ﺍﻟﺸﻴﺦ ﺍﻟﻘﻨﺎﻋﻲ‪ .‬ﺟﺎﻣﻌﺔ ﺍﻟﻜﻮﻳﺖ‪ :‬ﺍ‪‬ﻠﺔ ﺍﻟﺘﺮﺑﻮﻳﺔ ‪.‬‬
    ‫ﻣﻠﻚ‪ ,‬ﺑﺪﺭ ﳏﻤﺪ ﻭﺍﻟﻜﻨﺪﺭﻱ‪ ,‬ﻟﻄﻴﻔﺔ ﺣﺴﲔ )‪ 1425‬ﻫـ ‪ 2004 -‬ﻡ(‪ .‬ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﺪﻳﲏ‪ :‬ﺗﺼـﻮﺭﺍﺕ‬
    ‫ﻟﺘﺤﺴﲔ ﺍﳌﺨﺮﺟﺎﺕ‪ .‬ﰲ ﳎﻠﺔ ﺍﳊﻴﺎﺓ ﺍﻟﻄﻴﺒﺔ‪ .‬ﺍﻟﻌﺪﺩ ﺍﳋﺎﻣﺲ ﻋﺸﺮ‪ ,‬ﺍﻟﺴﻨﺔ ﺍﳋﺎﻣﺴﺔ ‪ ,‬ﺻـﻴﻒ ‪ 2004‬ﻡ‪,‬‬
    ‫ﻟﺒﻨﺎﻥ‪.‬‬
    ‫ﻣﻠﻚ‪ ،‬ﺑﺪﺭ ﳏﻤﺪ ‪ ,‬ﻭﺍﻟﻜﻨﺪﺭﻱ‪ ،‬ﻟﻄﻴﻔﺔ ﺣﺴﲔ )‪ 1424‬ﻫـ ‪ 2003 -‬ﻡ(‪ .‬ﳐﺘﺼﺮ ﻛﺘـﺎﺏ ﺗﺮﺍﺛﻨـﺎ‬
    ‫ﺍﻟﺘﺮﺑﻮﻱ‪ :‬ﻧﻨﻄﻠﻖ ﻣﻨﻪ ﻭﻻ ﻧﻨﻐﻠﻖ ﻓﻴﻪ‪ .‬ﻁ‪ .1‬ﺍﻟﻜﻮﻳﺖ‪ :‬ﻣﻜﺘﺒﺔ ﺍﻟﻔﻼﺡ‪.‬‬
    ‫ﺍﳌﻨﻈﻤﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻟﻠﺘﺮﺑﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﺔ ﻭﺍﻟﻌﻠﻮﻡ )‪ 1407‬ﻫـ ‪ 1986 -‬ﻡ(‪ .‬ﺍﳋﻄﺔ ﺍﻟﺸﺎﻣﻠﺔ ﻟﻠﺜﻘﺎﻓﺔ ﺍﻟﻌﺮﺑﻴـﺔ‪.‬‬
    ‫ﺍﻟﻜﻮﻳﺖ‪ :‬ﺫﺍﺕ ﺍﻟﺴﻼﺳﻞ‪.‬‬
    ‫ﺍﳌﻨﻴﺲ ‪ ،‬ﻭﻟﻴﺪ ) ‪ 1423‬ﻫـ ‪ 2002 -‬ﻡ(‪ .‬ﺍﻷﺟﻮﺑﺔ ﺍﻟﺴﻌﺪﻳﺔ ﻋﻦ ﺍﳌﺴﺎﺋﻞ ﺍﻟﻜﻮﻳﺘﻴﺔ ﻭﻫﻲ ﻣﺮﺍﺳﻼﺕ‬
    ‫ﺍﻟﻌﻼﻣﺔ ﺍﻟﺸﻴﺦ ﻋﺒﺪﺍﻟﺮﲪﻦ ﺑﻦ ﻧﺎﺻﺮ ﺍﻟﺴﻌﺪﻱ ﻣﻊ ﺑﻌﺾ ﻋﻠﻤﺎﺀ ﺍﻟﻜﻮﻳﺖ ﰲ ﺍﻟﻔﺘﺮﺓ ﻣﺎ ﺑـﲔ )‪1367‬‬
    ‫ﻫـ ‪ 1274 -‬ﻫـ(‪ .‬ﺭﺍﺟﻊ ﺍﻟﺮﺳﺎﺋﻞ ﺗﻠﻤﻴﺬ ﺍﻟﻌﻼﻣﺔ ﺍﺑﻦ ﺳﻌﺪﻱ ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﺒﺪﺍﻟﻌﺰﻳﺰ ﺑﻦ‬
    ‫ﻋﻘﻴﻞ‪ .‬ﻁ‪ ،1‬ﺍﻟﻜﻮﻳﺖ‪ :‬ﻣﺮﻛﺰ ﺍﻟﺒﺤﻮﺙ ﻭﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻜﻮﻳﺘﻴﺔ‪.‬‬
    ‫ﻣﻮﺳﻮﻋﺔ ﺍﻷﺳﺮﺓ )‪2003 – 1424‬ﻡ(‪ .‬ﻁ‪ ،1‬ﺍﻟﻜﻮﻳﺖ ﺍﻟﻠﺠﻨﺔ ﺍﻻﺳﺘﺸﺎﺭﻳﺔ ﺍﻟﻌﻠﻴﺎ ﻋﻠـﻰ ﺍﺳـﺘﻜﻤﺎﻝ‬
    ‫ﺗﻄﺒﻴﻖ ﺃﺣﻜﺎﻡ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ :‬ﺍﻟﻠﺠﻨﺔ ﺍﻟﺘﺮﺑﻮﻳﺔ‪.‬‬

    ‫‪38‬‬
    ‫ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﺸﻌﺮﻳﺔ )‪ 2003‬ﻡ(‪ .‬ﺍ‪‬ﻤﻊ ﺍﻟﺜﻘﺎﰲ‪ .‬ﺃﺑﻮ ﻃﱯ‪CD :‬‬
    ‫ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﻌﺎﳌﻴﺔ )‪ 2004‬ﻡ(‪http://www.mawsoah.net .‬‬
    ‫ﻣﻮﻗﻊ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ‪http://feqh.al-islam.com :‬‬
    ‫ﻣﻮﻗﻊ ﺩ‪ .‬ﻟﻄﻴﻔﺔ ﺍﻟﻜﻨﺪﺭﻱ‪http://www.geocities.com/alkanderi1 :‬‬
    ‫ﺍﳌﻴﺪﺍﱐ‪1426) ,‬ﻫـ ‪ 2005‬ﻡ(‪ .‬ﳎﻤﻊ ﺍﻷﻣﺜﺎﻝ‪ .‬ﻣﻮﻗﻊ ﺍﻟﻮﺭﺍﻕ‪:‬‬
    ‫‪http://www.alwaraq.com‬‬
    ‫ﺍﳌﻴﻼﺩ‪ ,‬ﺯﻛﻲ )‪ 2004‬ﻡ(‪ .‬ﻣﻦ ﺍﻟﺘﺮﺍﺙ ﺇﱃ ﺍﻻﺟﺘﻬﺎﺩ ﺍﻟﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ ﻭﻗﻀﺎﻳﺎ ﺍﻹﺻﻼﺡ ﻭﺍﻟﺘﺠﺪﻳﺪ‪.‬‬
    ‫ﺑﲑﻭﺕ‪ :‬ﺍﳌﺮﻛﺰ ﺍﻟﺜﻘﺎﰲ ﺍﻟﻌﺮﰊ‪.‬‬
    ‫ﺍﻟﻨﻮﻭﻱ )‪ 1426‬ﻫــ ‪ 2005 -‬ﻡ(‪ .‬ﺻـﺤﻴﺢ ﻣﺴـﻠﻢ ﺑﺸـﺮﺡ ﺍﻟﻨـﻮﻭﻱ‪ .‬ﻣﻮﻗـﻊ ﺍﶈـﺪﺙ‪:‬‬
    ‫‪http://www.muhaddith.org‬‬
    ‫ﺍﻟﻨﺎﺻﺮ‪ ،‬ﺳﻌﺎﺩ ﻋﺒﺪ ﺍﷲ ‪ .‬ﻗﻀﻴﺔ ﺍﳌﺮﺃﺓ‪ ..‬ﺭﺅﻳﺔ ﺗﺄﺻﻴﻠﻴﺔ‪ .‬ﻗﻄﺮ‪ :‬ﻛﺘﺎﺏ ﺍﻷﻣﺔ ﺍﻟﺴﺎﺑﻊ ﻭﺍﻟﺘﺴﻌﻮﻥ‪ .‬ﻣﻮﻗﻊ‬
    ‫ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ )ﺗﺎﺭﻳﺦ ﺩﺧﻮﻝ ﺍﳌﻮﻗﻊ‪2005-8-6 :‬ﻡ(‪:‬‬
    ‫=‪http://www.islamweb.net/ver2/library/ummah_Book.php?lang‬‬
    ‫‪A&BookId=297&CatId=201‬‬
    ‫ﺍﳍﻮﺍﺭﻱ‪ ،‬ﺃﲪﺪ )‪ 2003‬ﻡ(‪ .‬ﺍﳌﺮﺃﺓ ﺍﻟﻌﺮﺑﻴﺔ )ﺍﻟﻜﻮﻳﺘﻴﺔ( ﻭﺭﺅﻳﺔ ﺍﻟﻌﺎﱂ ﰲ ﺍﳌﺘﺨﻴﻞ ﺍﻟﺴﺮﺩﻱ‪ :‬ﻗﺮﺍﺀﺓ ﺍﺳﺘﺸﺮﺍﻓﻴﺔ‬
    ‫ﰲ ﳕﺎﺫﺝ ﻣﻦ ﻧﺼﻮﺹ ﻛﻮﻳﺘﻴﺔ‪ .‬ﰲ ﺍﻷﺩﺏ ﰲ ﺍﻟﻜﻮﻳﺖ ﺧﻼﻝ ﻧﺼﻒ ﻗﺮﻥ )‪ 2000-1950‬ﻡ(‪ .‬ﻁ‪،1‬‬
    ‫ﺩﻭﻟﺔ ﺍﻟﻜﻮﻳﺖ‪ :‬ﺍ‪‬ﻠﺲ ﺍﻟﻮﻃﲏ ﻟﻠﺜﻘﺎﻓﺔ ﻭﺍﻟﻔﻨﻮﻥ ﻭﺍﻵﺩﺍﺏ‪.‬‬
    ‫ﻭﺯﺍﺭﺓ ﺍﻟﺘﺮﺑﻴﺔ ﻭﻣﺆﺳﺴﺔ ﺍﻟﻜﻮﻳﺖ ﻟﻠﺘﻘﺪﻡ ﺍﻟﻌﻠﻤﻲ )‪2002‬ﻡ(‪ .‬ﺗﺎﺭﻳﺦ ﺍﻟﺘﻌﻠﻴﻢ ﰲ ﺩﻭﻟﺔ ﺍﻟﻜﻮﻳﺖ‪ :‬ﺩﺭﺍﺳﺔ‬
    ‫ﺗﻮﺛﻴﻘﻴﺔ‪ .‬ﻁ‪ ،1‬ﺍﻟﻜﻮﻳﺖ‪ :‬ﻣﺮﻛﺰ ﺍﻟﺒﺤﻮﺙ ﻭﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻜﻮﻳﺘﻴﺔ‪.‬‬
    ‫ﺍﻟﻮﻗﻴﺎﻥ‪ ،‬ﺧﻠﻴﻔﺔ )‪ 2003‬ﻡ(‪ .‬ﻣﻦ ﺍﳉﻬﻮﺩ ﺍﻟﺜﻘﺎﻓﻴﺔ ﺍﳌﺒﻜﺮﺓ ﰲ ﺍﻟﻜﻮﻳﺖ ‪ 1939 – 1682‬ﻡ‪ .‬ﰲ ﺍﻷﺩﺏ‬
    ‫ﰲ ﺍﻟﻜﻮﻳﺖ ﺧﻼﻝ ﻧﺼﻒ ﻗﺮﻥ )‪ 2000-1950‬ﻡ(‪ .‬ﻁ‪ ،1‬ﺩﻭﻟﺔ ﺍﻟﻜﻮﻳﺖ‪ :‬ﺍ‪‬ﻠﺲ ﺍﻟـﻮﻃﲏ ﻟﻠﺜﻘﺎﻓـﺔ‬
    ‫ﻭﺍﻟﻔﻨﻮﻥ ﻭﺍﻵﺩﺍﺏ‪.‬‬

    ‫‪39‬‬
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