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قوامون

2009-03-22T02:54:00.000-07:00

"الرجال قوامون على النساء بما فضل الله بعضهم على بعض وبما أنفقوا من أموالهم"

ما يلفت النظر في هذه الآية ثلاث كلمات. (الرجال) بإطلاقها دون تحديد على الأزواج و(النساء) بإطلاقها دون قصر على الزوجات ثم (قوامون) الذي اختلف المفسرون في بيان المعنيِّ به إن كان بمعنى حق التسلط والتأديب أو سواه.

وهو اللفظ الذي سنبدأ به. أحد ابرز مناهج المفسرين في التفسير هو البحث عن معاني الألفاظ القرآنية في القرآن أو السنة. وعليه فقد استخدمت قوامون في قول الله تعالى: "يَا أيُّهَا الذِينَ آمَنُوا كُونُوا قَوَّامِينَ بِالقِسْطِ شُهَدَاءَ للهِ وَلَوْ عَلَى أنْفُسِكُمْ" .. وقوامون هنا لا يمكن أن تكون للتسلط أو حق التحكم إنما هي بمعنى ( قائمين بما يلزم تحقق القسط) أي راعين له.

وفي الحديث: "لا تزال طائفة من أمتي قائمة بأمر الله" بنفس المعنى.وعليه ذهب المفسرون إلى أن قوامين التي جاءت في الآية إنما عني بها هذا الأمر .. القوامة بالحق .

وعليه يكون معناها أن الرجال قائمون بحقوق النساء .. راعين لها.ويقرب هذا المعنى سبب نزول هذه الآية حيث لطم رجلا زوجته فخوصم إلى رسول الله فقضى لها بالقصاص ..

وعليه فلا يمكن أن تعني الآية الأحقية بالتحكم!ثم :في قوله بما فضل الله بعضهم على بعض بيان العلة من وكالة الرجل القيام بحق المرأة حيث فضل هو بأدوات هذاالقيام . فهو القوي القادر على الحماية والسعي.

وفي اطلاق لفظي الرجال والنساء تمام الجمال في النظام الإسلامي فرعاية الجنس المؤنث بإطلاقه حق على الرجال بإطلاقهم وإن فقدت المرأة الأب والأخ والزوج والابن ..

أموالكم

2009-03-19T08:01:00.000-07:00

وَلا تُؤْتُوا السُّفَهَاءَ أَمْوَالَكُمُ الَّتِي جَعَلَ اللَّهُ لَكُمْ قِيَامًا وَارْزُقُوهُمْ فِيهَا وَاكْسُوهُمْ وَقُولُوا لَهُمْ قَوْلا مَعْرُوفًا (5) وَابْتَلُوا الْيَتَامَى حَتَّى إِذَا بَلَغُوا النِّكَاحَ فَإِنْ آنَسْتُمْ مِنْهُمْ رُشْدًا فَادْفَعُوا إِلَيْهِمْ أَمْوَالَهُمْ وَلا تَأْكُلُوهَا إِسْرَافًا وَبِدَارًا أَنْ يَكْبَرُوا وَمَنْ كَانَ غَنِيًّا فَلْيَسْتَعْفِفْ وَمَنْ كَانَ فَقِيرًا فَلْيَأْكُلْ بِالْمَعْرُوفِ فَإِذَا دَفَعْتُمْ إِلَيْهِمْ أَمْوَالَهُمْ فَأَشْهِدُوا عَلَيْهِمْ وَكَفَى بِاللَّهِ حَسِيبًا (6)

هذه الآية تتحدث عن أموال اليتامى التي وكلت للوصي يقوم عليها.

ما يلفت النظر هنا هو هذه الكلمات (أموالكم) الأولى رغم أنها تتحدث عن أموال اليتامي يعني أموالهم. (فارزقوهم فيها) رغم أن الحس اللغوي قد يميل إلى (فارزقوهم منها) ثم (أموالهم) الثانية مع أنه سماها في البداية(أموالكم) .

السفهاء الذين لا يحسنون التصرف في أموالهم. لصغر سنهم أو اي عارض. التي جعل الله لكم قياما يعني جعلكم قيمون عليها ترعونها. أو جعل فيها قيام أمركم يعني صلاحه.

الأهم بقى هو تسمية هذه الأموال أو نسبته للقائمين عليها رغم أنها ليست لهم. في هذه التسمية إلزام القيام بحق هذا المال كما لو كان لك. فلا يبدد أو يستهلك في غير ما ينفع. يعني قوموا عليه كأنه لكم..

فارزقوهم فيها,, يعني متصرفوش عليهم من فلوسهم .. بل نمّوها لهم واستثمروها . فيكون فيها رزقهم . لا تنقص بما يصرف عليهم. حتى إذا كبروا وأصبحوا أهلا للتصرف دفعت إليهم أصول (أموالهم) كاملة.

في الآية صور جميلة اكثر بكثير من هذا الذي سبق. فيها وقولوا لهم قولا معروفا. فيها تفصيل اكسوهم بعد ارزقوهم مع أنها منها. فيها (بدارا) التي تصنع لك وحدها صورة المتلهف على الاتيان على مال وكل إليه قبل أن يبلغ صاحبه..( يبتدره إليه) . فيها أن المال لا يخزن . إنما ينمى ليكون منه الرزق.

سفراء الجمـــال. على سبيل التقديم

2009-03-17T11:56:00.001-07:00

"الذي أحسن كل شيء خلقه وبدأ خلق الإنسان من طين"
ربما بهذه الآية يضع الله لنا القاعدة الأتم للحياة. فإذا كان الإنسان أعلى القيم في هذا العالم وأكملها جمالا قد بُدءَ خلقه من طين .

و من ذات الطين تكون "جنات من نخيل وأعناب لكم فيها فواكه كثيرة .. ومنها تأكلون" و في لفظ فواكه ذات معنى الحسن. فحين قال الله "فاكهين بما آتهم ربهم" أراد فرحين معجبين. فالفاكهة ما تسبب الفكه. يعني الفرح والإعجاب ولذى سميت بها الثمار. لأجل ذلك جاء لفظ" تأكلون" بعدها . فلو أراد بفواكه معناه الذي هو الثمار لأفاد الأكل ولما احتاج للتكرار .. و عليه فالذي أفهمه من الآية أن هذه الجنات من النخيل والأعناب فيها جمال كثير .. ثم إنه منها تأكلون.

هذا من جهة الصنعة.

ثم يكون من جهة التعامل الإنساني مثلا قول رسول الله: "يا معشر الرجال تزينوا لنسائكم فإنهن يحببن أن تتزينوا لهن كما تحبون أن يتزين لكم".

ولفظ الزينة في القرآن جاء لبيان ما هو زائد عن جنس الشيء يقصد به إضافة الحسن عليه. فالنجوم زينة السماء الدنيا. والثياب زينة البشر وهم مأمورون بالتزين بها: "خذوا زينتكم عند كل مسجد وكلوا واشربوا" والأمر لكلا الجنسين لأن الخطاب في القرآن أو السنة في العادة موجه لكليهما ما لم يرد ما يخصصه وحيث أن الأمر بالأكل والشرب في هذه الآية للجميع كان الأمر للتزين بالثياب للجميع أيضا.

نرجع بقى لتزينوا لنسائكم..

لفظ الزينة إذاً عام لكل ما يضيف حسنا. فزينوا لهن أجسادكم .. وجوهكم .. عقولك .. خُلقكم .. جيوبكم .. تزينوا لهن بإطلاق الزينة إطلاقا تاما لم يحدده الحديث.

إيه رأيكوا حين نفهم الحديث بهذه الهيئة..

بس.

هي دي الطريقة التي سنفكر بها سويا هنا في: سفراء الجمال.

سيكون إذا حديثنا حول:

جمال اللفظ القرآني
جمال الاتصال الإلهي
جمال العلاقات الإنسانية

وأيامكم .. جمال.

سفراء الجمال

2009-03-17T11:48:00.000-07:00

في القاموس :

جمُل إذا حسُن
وفيه: الحسن عكس القبح.

في القرآن :
(للذين أحسنوا الحسنى وزيادة) سمّى الجنة ( الحسنى )
(ولله الأسماء الحسنى ) وصف بها أسماءه سبحانه.
(من جاء بالحسنة فله خير منها) سمى بها العمل الصالح.
(لا يحل لك النساء من بعد ولا أن تبدل بهن من أزواج ولو أعجبك حسنهن ) وصف بها جمال النساء.

وفيه أيضا :
( فصبر جميل )
(فاصفح الصفح الجميل)
(فتعالين أمتعكن واسرحكن سراحا جميلا)
بل قال ( واهجرهم هجرا جميلا)

وعند المفسرين :

الحسن لفظ يكعس الجمال الموجوب حقيقة في الأشياء فهو لازمتها لا يحيد عنها ولو غاب إدراكنا له.
والجمال لفظ يصف تأثير الشيء المرئي في النفس. وهو إدراك الحسن. لذلك أمر به عند الطلاق بل وعند هجر المشركين إن كذبوا الدعوة (واصبر على ما يقولون واهجرهم هجرا جميلا)

فاذا استحضرنا حديث ( إن الله كتب الإحسان على كل شيء) وعلمنا أن (كتب) لفظ عند أهل الأصول يفيد الوجود ( كُتب عليكم الصيام ) ( كُتب عليكم القتال ) ( وكتبنا عليهم فيها أن النفس بالنفس ) .. وأن من معاني (على) هو (في) .

ظهر لنا أن الحسن هو منتهى المطلوب في كل شيء. فلا تأكل تقضية جوع، وكان مجدي (صديقي في الجيش) لا يأكل طعاما إلا إن سعى به إلى أحسن صورة تتاح لنا. ويقول: ما دمت سآكله فلابد أن يكون حسنا. ولا تصلي اسقاطا للفريضة ولا تتحدث رغبة في الكلام ولا تكتبت استخسارا للورق.و احنا بنقول (ان عشقت اعشق قمر وإن سرقت اسرق جمل ) .. وقس عليه حياة كاملة .

واذا استحضرنا مع ( إن الله جميل يحب الجمال ) حديث ( أحبوا ما أحب الله ) .. كان حب الجمال واجب أيضا .. وكان احترامه واجب . بل هو من تمام الإيمان .

وعليه كنا نحن سفراء الجمال في هذه الدنيا ..
واللي مش عاجبه !!