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السلفيون ليسوا مفكرين ولا مجتهدين

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وليد طوغان سعى في كتابه “السلفيون أيضا يدخلون النار” إلى قراءة الكثير من الرؤى والأفكار لجماعات وشيوخ السلفية واجتهادات السلف الأوائل.

ميد ايست اونلاين / محمد الحمامصي

سعى وليد طوغان الكاتب الصحفى بروزاليوسف في كتابه “السلفيون أيضا يدخلون النار” إلى قراءة الكثير من الرؤى والأفكار لجماعات وشيوخ السلفية واجتهادات السلف الأوائل، وذلك لإضاءة الكثير من الضلالات التي تراكمت عبر سنوات طويل، مؤكدا جمود الفكري السلفي ومن ثم عدم قدرته على تقديم رؤى إصلاحية تساهم في إقالة المجتمعات الإسلامية من عثراتها. وذلك من خلال مجموعة من القراءات المنفصلة المتصلة ذات الارتباط بتاريخ الفكر السلفي قديما وحديثا.
ورأى طوغان في كتابه الصادر عن دار صفصافة أن آراء الإمام “الشافعي” في التيسير اجتهاد، كذلك آراء الإمام “ابن تيمية”، والاثنان لم يخرجا لا على صحيح الدين، ولا عن روح الإسلام كل في عصره، لكن السؤال: ما الذي يجعلنا نرجح رأي أحدهما على الآخر في واقعة ما، إذا التبست الآراء، وغمت الأحكام؟

وقال “الإجابة: المصلحة، فقد اجتمع أهل الفقه على أنه حيثما توجد المصلحة، فعندها شرع الله، والمعنى أن المصلحة غالبًا ما تتلاقى عند الفقه الأيسر، وحيثما يرفض المجتمع الديني التشدد، ويأخذ في الاعتبار ظروف العصر وملاءمة الأحكام الفقهية لتراكيب المجتمعات. حديثًا، بدا أن كثيرًا من السلفية لا يأخذون بالأيسر، وهي الأزمة التي ظهرت ملامحها، مشيرة إلى حتمية صراع إن آجلاً أو عاجلًا بين هؤلاء، وبين طوائف فكرية ودينية لم تعد تتحمل الميل إلى التشدد منذ الثمانينيات من القرن الماضي.

ولفت إلى أن الأزمات في عمر المجتمعات لا تحسب بالأشهر؛ إنما يحسبونها بمئات السنين؛ لذلك، وبعد مئات السنين.. عرف المسلمون “الطب النبوي”، وحولت طوائف المشايخ وصفاتها إلى مادة سريعة الانتشار على شاشات الفضائيات. اختزل “المشايخ” أيضًا الإسلام في أحكام جماع الرجل وزوجته، وأدعية دخول دورات المياه، وجعلوا لها أحكامًا ومحظورات.. فرووا فيها الأحاديث.. قبل أن يختلفوا في أسانيدها ورواتها.. إلى أن فسر أحدهم الأحلام.. بكتاب الله وسنة رسول الله.. وصدقنا!!. ضيقوا الدين، اختصروه؛ فتركوا “الحقوق” و”المعاملات”، وصدروا قضايا “الحيض” و”أصول الجماع” وأحوال “المستحاضة”، حولوه إلى معجزات في الشفاء بـ “بول” النبي، ونبوءات القرآن في فوائد “البقدونس”.. وجعلوا منها دليلًا على “ربانية الإسلام”.. وتأكيدًا على “تنزيل الرسالة من رب العالمين”!!

وتوقف طوغان مع أزمة زوجة كاهن “دير مواس” التي جرت بعد ثورة 25 يناير؛ وقال “أقامت الجماعات السلفية الدنيا ولم تُقعدها بعد إشاعة إسلام “كاميليا”، واحتجاز الكنيسة القبطية لها عقابًا على الإسلام، كانت الأزمة خطيرة، وتصعيد السلفية أيضًا كان خطيرًا، مع أن “كاميليا” لم يثبت إسلامها بيقين، ورغم أن مسيحيتها أصلية استصحابًا لديانتها وقت الميلاد. هذا من جانب، من جانب آخر؛ فإن الوقيعة بين المصريين بسبب إسلام “كاميليا” أو عدمه؛ لم يكن في صالح مجتمع كان يميل بعد “25 يناير” إلى النظر للأمام؛ بلم شمل المصريين جميعًا، للعمل وفق صالح المصريين جميعًا، لم ير كثيرٌ من جماعات السلفية إلا تحت أرجلهم، هم أشعلوا نيرانًا وفق تصوراتهم عن الجهاد، وأوقدوا نارًا، بوهم حماية الدين.. مع أن في صحيح الدين: درء المفاسد مقدم على جلب المنافع.

وأضاف المعنى؛ أن درء مفسدة تطاحن أقباط ومسلمي مصر، وتربص كل منهما بالآخر؛ كان في صحيح الدين، وروح الإيمان؛ أولى من جلب منفعة إرجاع “كاميليا” المشكوك في إسلامها.

وتساءل طوغان هل كان غرض جماعات السلفية من أزمة “كاميليا” الإصلاح؟ وأجاب: لا شك في غيرة السلفية على الدين؛ لكن هذا لا ينفي في الوقت نفسه اقتران غشم القوة بتلك الغيرة، ولا يعنى إلا أنهم فقدوا الانتباه لعوامل أخرى كثيرة خلال معاركهم الجهادية؛ فلم يقدموا مع رؤيتهم لما يصح به دينهم، رؤية أخرى جديدة تنصلح بها مجتمعاتهم، فإقامة الدين على أنقاض المجتمعات.. ليس من الدين!.. لكن معظم السلفيين لا يجتهدون، أو قل إنهم لا يجتهدون إلا في حدود اجتهادات المسلمين الأوائل، مع أنه يجوز لهم الاجتهاد وفقًا لظروف العصر، وتغير الأحوال، والثقافة. أكثرهم يأخذ بالكثير من فقه “ابن تيمية”، بينما للإمامين “الشافعي” و”أبو حنيفة” آراء في المسائل نفسها أيسر حلًا، وأكثر ملاءمة للدين والدنيا من دون الخروج على شرع الله. يرى معظم “أهل السلف” أنهم يعملون شرع الله، وهم الذين ينزلون حكم الله، وهم وحدهم الذين يقيمون حدود الله.. مع أن هذا غالبًا لم يعد صحيحًا بدءًا من الألفية الجديدة.

وأوضح “يُروى أن رسول الله (صلى الله عليه وسلم) سأل أحد ولاته وهو في الطريق لإمارته: بمَ تحكم؟ فأجاب: بكتاب الله، فقال (صلى الله عليه وسلم): وإن لم تجد؟ قال بسنة رسول الله؛ فقال (صلى الله عليه وسلم): وإن لم تجد؟ فأجاب الوالي: أعمل بحكم الله؛ فقال النبي: لا؛ بل اعمل حكمك أنت واجتهد، فإنك لا تدري ما حكم الله فيهم.

لا أحد يعرف للآن كيف يريد شباب السلفية إنزال حكم الله.. في أرض الله، رغم تغير الظروف، وشيوع الثقافات، ورغم الأدلة الفقهية التي ضبطت كثيرًا من القواعد؛ فلا التفتوا إليها ولا اجتهدوا معها؟ هم مؤمنون لا جدال؛ لكن الذي لا جدال فيه أن أغلبهم.. ليسوا مفكرين ولا مجتهدين. مصطلح “السلفية” نفسه تقليد، وهو أيضًا ليس وصفًا دينيًا؛ فالدين تقدمي، بينما التيار السلفي دعوة واضحة للرجوع إلى الخلف تمسكًا بالسلوك القويم لـ”السلف الصالح”. الاستئناس بمسالك الأوائل مفيد، لكن من غير المفيد؛ هو اعتبار سلوك هؤلاء الأوائل أكثر من اجتهادات بشر، ومن غير المعقول الإصرار على رفع هذه الاجتهادات إلى مراتب النصوص السماوية أحيانًا.

ورأى طوغان أنه يجوز اعتبار التيارات السلفية أصولية، ويجوز اعتبار جميع تيارات الأصولية الدينية “دوجماتيك”، ماذا تعني “دوجماتيك”؟ تعني احتكار الحقيقة، أو الإيمان بالحقيقة الواحدة، أو الحقيقة الإلهية من وجهة نظر واحدة وحيدة.. وجهة نظرهم هم، باعتبارهم هم وحدهم أهل الله. فكعادة الأصوليين؛ لدى السلفية يقين غير مبرر بأنهم هم وحدهم أحباب الله، وأن الحقائق الإلهية تبدأ وتنتهي عندهم؛ لذلك؛ فعندما يدخل الأصوليون أرض السياسة مثلًا، فإنهم لا يدخلون للتفاوض والسجال، وفق ما تحتمه عليهم ملاعب السياسة، وأساليبها، إنما يدخلون للسيطرة وفرض الرأي؛ تأكيدًا لاعتقادهم في مصدر آرائهم الإلهي.

وأشار إلى أن الأصولية الدينية هي الدعوة للعودة بدول العصر الحديث إلى ما كانت عليه عصور الديانات الأولى، بصرف النظر عن تغير الظروف، وتبدل الأزمان. رغبة الأصوليين مثلًا في الاشتغال بالسياسة؛ كانت معضلة من معضلاتهم الملحوظة في العصر الحديث، فالسياسة متغيرة، والدين ثابت، والسياسة متلونة؛ بينما لا يقبل الدين التلون أو التغير. السياسة هي فن تحقيق الممكن، والمتاح؛ بينما لا يقبل الأصوليون في الدين بغير إعمال النص، وبعضهم يختلف في التأويل؛ فيتقاتلون على مجرد الاختلاف! سأل عمر بن الخطاب ابن عباس ذات مرة: على ماذا يختلف المسلمون بعدنا، فكتابنا واحد، ورسولنا واحد؟ قال ابن عباس: سوف يجيء قوما بعدنا، يقرءون القرآن، ولا يدرون فيما نزل، فيؤولونه، فيختلفون على تأويله، ثم يقتتلون على ما اختلفوا فيه.

وقال طوغان “تاريخيًا؛ كان معظم أزمات التاريخ بسبب تأويلات الأصوليين للنص، والاختلاف على محددات التأويل في تسيير أمور الدول؛ فعندما تداخلت السياسة في الدين، قاتل الأصوليون المسلمون بعضهم البعض على الاعتقاد، وقاتل الأصوليون المسيحيون أبناء دياناتهم على الهوية، كما قاتلوا بعضهم البعض على الرأي. لذلك؛ كانت الدعوة لإخراج السياسة من الدين وجيهة، ولم تكن الدعوات لفصل الدين عن السياسة ضد الدين؛ إنما تحرير له من منغصات السياسة؛ فالدين سماوي، والسياسة دنيوية. ثم إن مبادئ الدين واحدة؛ لكن مبادئ السياسة متغيرة، ومتعددة.

وشدد على أن دوجماتيكية “السلفيين” في السياسة، هي نفسها “الدوجما” الاجتماعية، وهي السبب مثلًا في موقفهم غير المحدد من الأقباط، أو اعتبارهم صفًا ثانيًا أحيانًا كثيرة في بلادهم، رغم أنهم مواطنون، فالأقباط في نظر الأصوليين المسلمين مخالفون لمبادئ العقيدة الأفضل لديهم، والمعنى أن حقوقهم سوف تكون منقوصة، حتى مع الدعوة لقبولهم في المجتمع، ورغم كل ما يدعو إليه مشايخ السلف من حريات لغير المسلمين. الملاحظة؛ أن مجرد إشارة مشايخ السلفية إلى قبولهم “غير المسلمين”، تعني أن هناك واقعين اجتماعيين لدى هؤلاء المشايخ؛ الواقع الأول هو المسلمون، والواقع الثاني هو غير المسلمين، والمعنى تفرقة؛ رغم ما يبديه المشايخ من تسامح.

دوجماتيكية “السلفيين” في السياسة، هي نفسها “الدوجما” الاجتماعية، وهي السبب مثلًا في موقفهم غير المحدد من الأقباط، أو اعتبارهم صفًا ثانيًا أحيانًا كثيرة في بلادهم

 

 

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