الأبعاد المقاصدية في منهجية مكافحة الجريمة في الإسلام (Intentional Dimensions in the Methodology of Combating Crime in Islam)
DOI:
https://doi.org/10.31436/jia.v17i4.921Abstract
يتناول البحث المنهج الإسلامي الأصيل في مكافحة الجريمة، والذي يتدرج من الوقاية إلى العلاج، على أسسٍ أخلاقية وتشريعية، لكل أساس منها مقاصد شرعية جليلة. ويهدف هذا البحث للمساهمة في إظهار الأبعاد المقاصدية والأخلاقية في المنهج الإسلامي لمكافحة الجريمة. وتبرز أهمية ذلك في أنّه يُجلّي الدوافع التي انطلق منها الإسلام في محاربة الجريمة في المجتمعات، والأسس التشريعية في معالجة آثار الجريمة بعد وقوعها، والمقاصد الشرعية من العقوبة في الإسلام، وكيف أنها جاءت لتحقيق العدل وجبر النفوس وإصلاح الناس. ومن أجل تحقيق أهدف البحث اتبع الباحثان المنهج الاستقرائي لطائفة من الشواهد المتعلقة بالموضوع سيما من القرآن والسنة، ثم المنهج الاستنباطي لاستخراج القيم الأخلاقية والأبعاد المقاصدية المتضمنة في المنهج الإسلامي، مستعينين بالمنهج التحليلي في المواضع التي احتاجت إلى ذلك. وخلص هذا البحث إلى نتائج أهمها أن الإسلام وضع الحلّ السليم والعلاج الشافي والحُكم العادل للجريمة، كون الأمن والاستقرار حاجةٌ إنسانيةٌ فطريّة، ولضمان تحقيق مقاصد الشريعة الإسلامية في المجتمعات، إذ المجتمع الآمن بيئة خصبة لتطبيق الشريعة وتحقيق مقاصدها، كما إن العقوبة في الإسلام ليست هدفًا لذاتها، وإنما هي وسيلة لحفظ المصالح الأساسية للمجتمع، ولتحقيق الردع والزجر، ولتهذيب نفس المجرم وإصلاحه، ولجبر حقّ المجني عليه وشفاء قلبه.
الكلمات المفتاحيّة: المنهج الإسلامي، مقاصد الشريعة، الأبعاد المقاصدية، مكافحة الجريمة، العقوبة، الأمن والاستقرار.
Abstract
The research deals with the authentic Islamic approach to combating crime, which ranges from prevention to treatment, on moral and legislative bases, each of which has noble Islamic objectives. This research aims to contribute to show intentional and ethical dimensions in the Islamic approach to combating crime. The importance of this is that it reveals the motives from which Islam was based in fighting crime in societies, the legislative foundations in dealing with the effects of crime after its occurrence, the Islamic purposes of punishment in Islam, and how it came to achieve justice, reparation of souls and reform of people. In order to achieve the objectives of the research, the two researchers followed the inductive approach of a set of evidence related to the topic, particularly from the Qur’an and Sunnah, then the deductive approach to extract the moral values and intentional dimensions included in the Islamic curriculum, using the analytical method in the places that need this. This research concluded with the most important results of the study, the most important of which is that Islam has set the right solution, remedial treatment and fair judgment for crime, since security and stability are an innate human need, and to ensure the fulfillment of the objectives of Islamic law in societies, as a safe society is a fertile environment for the implementation of Sharia and the realization of its objectives, and punishment in Islam is not an objective in itself. Rather, it is a means to preserve the basic interests of society, to achieve deterrence and rebuke, to cultivate and reform the criminal's soul, to redress the right of the victim and heal his heart.
Keywords: The Islamic approach, the objectives of Sharia, the intentional dimensions, crime fighting, punishment, security and stability.
References
ʾAbū Zahra, Moḥamad, al-Jarīma Wa al-Uqūba Fī al-Fiqh al-ʾIslāmī, (al-Qāhira, dār al-Fikr al-ʿArbī, 1998).
Al-ʾAlbānī, Muḥammad Nāṣir al-Dīn, al-Sirāj al-Munīr fī Tartīb ʾAḥādīṯh Saḥīḥ al-Jāmiʿ al-Saġīr, (Dār al- Øiddīq, Tawzīʿ Muʾassasah al-Rayyān, 3rd ed, 1430H).
Al-ʾAlbānī, Muḥammad Nāṣir al-Dīn, Daʿīf al-Jāmiʿ al-Øaghīr Wa Ziyādatuh, (al-Maktab al-ʾIslāmī, n.d).
Al-ʿAsqalānī, ʾAḥmad bin ʿAlī bin Hajar, Fatḥ al-Bārī Sharḥ Saḥīḥ al-Buḳārī, taḥqīq: Muḥammad Fuʾād ʿAbd al-Bāqī, (Bayrūt, dār al-Maʿrifah, 1379H).
Al-ʿAsqalānī, ʾAḥmad bin Hajar, Bulūġ al-Marām min ʾAdillat al-ʾAḥkām, taḥqīq: Māhir al-Faḥl, (Al-Riyāḍ, dār al-Qabas li al-Nashr wa al-Tawzīʿ, 1st ed, 2014).
Al-Baġdādī, ʾAbū Bakr ʾAḥmad bin ʿAlī al-Kaṭīb, Tārīḳ Baghdād, taḥqīq: Bashshār ʿAwwād Maʿrūf, (Bayrūt, dār al-Gharb al-Islāmī, 1st ed, 2002).
Al-Buḳārī, Muḥammad bin ʾIsmāʿīl, Saḥīḥ al-Buḳārī, taḥqīq: Muḥammad al-Nāṣr, (Bayrūt, dār ṭawq al-Najā, 1st ed, 1422H).
Al-Farāhīdī, ʾAbū ʿAbd al-Raḥmn al-Kalīl bin ʾAḥmad, alʿayn, taḥqīq: Mahdī al-maḳzūmī, ʾIbrāhīm al-Sāmirrāʾī, (Dār wa maktabah al-Hilāl, n.d).
Al-Ghazālī, ʾAbū Hāmid Muḥammad bin Muḥammad, al-Tabr al-Masbūk Fī Naṣīḥa al-Mulūk, taḥqīq: ʾAḥmad Shams al-Dīn, (Bayrūt, dār al-Kutub al-ʿIlmiyyah, 1st ed, 1409H).
Al-Hanafī, ʾAḥmad bin ʿAlī al-Jaṣṣāṣ, ʾAḥkām al-Quraʾān, taḥqīq: Muḥammad Sādiq al-Qamḥāwī, (Bayrūt, dār ʾiḥyāʾ al-Tuarāṯh al-ʿArbī, 1405H).
Al-Hanbalī, Manṣūr bin Yūnus al-Bahwatī, Kashshāf al-Qināʿ ʿan Matn al-ʾIqnāʿ, (Bayrūt, dār al-Kutub al-ʿilmiyya, n.d).
Al-Hasūn ʿAlī, al-Ahdāf al-Tašrīʿya Li al-Uʿqūbāt Fī al-ʾIslām, (Jāmʿa al-malik Saʿūd) 2-ʿAlī al-Kawārī, al-Wiqāya Min al-Jarīma Fī al-Sharīʿa al-ʾIslāmya, risāla mājistīr, (al-Riyāḍ, al-Markaz al-ʿArabī li al-Dirāsāt al-ʾAmniyyah wa al-Tadrīb, 1989).
Al-Jawziyyah, Muḥammad bin Qayyim, ʾIʿlām al-Muwaqqiʿīn ʿan Rabbi al-ʿAlamÊn, taḥqīq: Muḥammad ʾIbrāhīm, (Bayrūt, dār al-Kutub al-ʿIlmiyyah, 1st ed, 1411H).
Al-Kāsānī, ʿAlāʾ al-Dīn bin Masʿūd, Badāʾiʿu al-Sanāʾiʿ Fī Tartīb al-Sharāʾiʿ, (Bayrūt, dār al-kutub al-ʿIlmiyyah, 2nd ed, 1406H).
Al-Nasafī, ʾAbū al-Barkāt ʿAbd Allah bin ʾAḥmd, Madārik al-Tanzīl waḥqāʾiq al-Taʾwīl, taḥqīq: YËsaf Badawī, (Bayrūt, dār al-Qalam, 1st ed, 1998).
Al-Nawawī, ʾAbū Zakariyyā Muḥyī al-Dīn Yaḥyā bin Îaraf, al-Minhāj Øarḥ Saḥīḥ Muslim bin al-ḥajjāj, (Bayrūt, dār ʾiḥyāʾ al-Turāṯh al-ʿArbī, 2nd ed, 1392H).
Al-Naysābūrī, ʾAbū Bakr Muḥammad bin al-Munḏir, al-ʾiÎrāf ʿAlā Maḏāhib al-ʿulamāʾ, taḥqīq: Saghīr ʾAbū Hammād, (Al-ʾImārāt, maktabah Makkah al-Thaqāfyyah, 1st ed, 1425A).
Al-Naysābūrī, ʾAbū Bakr Muḥammad bin al-Munḏir, Al-ʾijmāʿ, taḥqīq: Fuʾād ʾAḥmad, (Al-Rayāḍ, dār al-Muslim li al-Nashr wa al-Tawzīʿ, 1st ed, 1425H).
Al-Naysābūrī, ʾAbū Bakr Muḥammad bin al-Munḏir, Alʾiqnāʿ, taḥqīq: ʿAbd Allah al-Jibrīn, 1st ed, 1408H.
Al-Naysābūrī, Muslim bin al-Hajjāj, Saḥīḥu Muslim, (Bayrūt, dār al-Kutub al-ʿIlmiyyah, 1978).
Al-Qalamūnī, Muḥammad RaÎīd bin ʿAlī Riḍā, Tafsīr al-Quraʾān al-Hakīm ʾaw "Tafsīr al-Manār", (al-Qāhira, al-Hayʾa al-Maṣrya al-ʿAama li al-kitāb, 1990).
Al-Qarāfī, ʾAbū alʿabbās Øihāb al-Ddīn ʾAḥmad bin ʾIdrīs, al-Dhakhīrah, (Bayrūt, dār al-Gharb al-Islāmī, 1st ed, 1994).
Al-Qarṭbī, ʿAlī bin ʾAḥmd bin Hazm Al-ʾAndlsī, Al-Muḥalā Bi al-ʾ Āthār, (Bayrūt, dār al-Fikr, n.d).
Al-qāsimī, Muḥammad Jamāl al-Dīn, Maḥāsin al-Taʾwīl, taḥqīq: Muḥammad Bāsil ʿUyūn al-Sūd, (Bayrūt, dār al-Kutub al-ʿIlmiyyah, 1st ed, 1418 AH).
Al-Qizwīnī, ʾIbnu Māja ʾAbū ʿAbdu Allah Muḥammad bin Yazīd, Sunan ʾIbnu Mājah, taḥqīq: Muḥammad Fuʾād ʿAbd Al-Bāqī, (al-Qāhira, dār ʾiḥyāʾ al-Kutub al-ʿArabiyyah, n.d).
Al-Qurṭubī, Muḥammad bin RuÎd, Bidāyah al-Mujtahid Wa nihāyah al-Muqtaṣid, (al-Qāhira, dār al-Hadīth, 1425H).
Al-Saḥībānī, Muḥammad, Difāʿ ʿan al-ʿUqūbāt al-ʾIslāmya, (al-Madīnah al-Munawwarah, Majallah al-Jāmiʿa al-ʾIslāmyyah, al-ʿAdad 63-64).
Al-Samʿānī, Manṣūr bin Muḥammad, Tafsīr al-Qurʾān, taḥqīq: Yāsir bin ʾIbrāhīm ,Ghunaym bin Ghunaym, (al-Rriyāḍ, dār al-Waṭan, 1st ed, 1997).
Al-Shanqīṭī, Muḥammad al-ʾAmīn, ʾAḍwāʾu al-Bayān Fī Īḍāḥ al-Qurʾān bi al-Qurʾān, (Bayrūt, dār al-Fikr li al-Tibāʿa wa al-Nashr wa al-Tawzīʿ, 1415H).
Al-Shāribī, Sayyid Quṭub, Fī Ẓilāl al-Qurʾān, (al-Qāhira, dār al-Shurūq, 17th ed, 1412A).
Al-Shawayʿir, Muḥammad, al-Wiqāya min al-Jarīma Fī al-TaÎrīʿ al-Jināʾī al-ʾIslāmī, (al-Riyāḍ, Majlah al-Buḥūth al-ʾIslāmyyah, al-ʿAdad 29).
Al-Shīrāzī, ʾAbū Isḥāq ʾIbrāhīm bin ʿAlī bin Yawsuf, al-Muhadhab Fī Fiqh al-ʾimām al-Shāfiʿī, (Bayrūt, dār al-Kutab al-ʿIlmyyah, n.d).
Al-Subkī, Maḥmūd Kaṭṭāb, al-Dīn al-Khāliṣ ʾaw ʾIrÎād al-Khalq ʾIlā Dīn al-Haqq, taḥqīq: ʾAmīn Maḥmūd Kaṭṭāb, (al-Madīnah al-Munawwarah, al-Maktabah al-Maḥmūdiyyah al-Subkiyyah, 4th ed, 1397H).
Al-Ṭabarī, Muḥammad bin Jarīr, Jāmiʿ al-Bayān Fī Taʾwīl al-Quraʾān, taḥqīq: ʾAḥmad Muḥammad Øākir, (Bayrūt, Muʾssasah al-Risālah, 1st ed, 2000).
Al-Tirmiḏī, Muḥammad bin ‘Īsā, Sunan al-Tirmiḏī, taḥqīq: Bashshār ʿAwwād Maʿrūf (Bayrūt, dār al-Gharb al-ʾIslāmī, 1998).
Al-ʿUṯhaymīn, Muḥammad bin Sāliḥ, Sharḥ Riyāḍ al-Sāliḥīn, (al-Riyāḍ, dār al-Waṭn li al-Nashr, 1426H).
Al-Zajjāj, ʾIbrāhīm bin al-Sarrī bin Sahl, ʾAbū ʾIsḥāq, Maʿānī al-Quraʾān Wa ʾiʿrābuh, taḥqīq: ʿabd al-Jalīl ʿabduh Shalabī, (Bayrūt, ʿālam al-Kutub, 1st ed, 1408H).
Al-Zamakhsharī, ʾAbū alQāsim Maḥmūd bin ʿAmrū, al-Kashshāf ʿan Haqāʾiq Ghawāmiḍ al-Tanzīl, (Bayrūt, dār al-Kitāb al-ʿArabī, 1st ed, 1407H).
Al-Zuʿbī, ʾAḥmad, Manhaj al-ʾIslām Fī Muḥāraba al-Jarīmah, (Al-Riyāḍ, al-Majallah al-ʿArbyyah li al-Dirāsāt al-ʾAmnyyah wa al-Tadrīb).
Ibin ʾAnas, Mālik, al-Muwaṭṭaʾ, taḥqīq: Muḥammad Al-ʾAʿḓamī, (Abū Dhaby, Muʾassasah Zāyid bin Sulṭān ʾāl Nahyān, li al-Aʾʿmāl al-KhayrÊ wā al-ʾInsānyyah, 1st ed, 1425H).
Ibin ʿĀshūr, Muḥammad Aṭṭāhar, Maqāṣid al-Sharīʿah al-ʾIslāmiyyah, taḥqīq: Muḥammad al-Tāhar al-Misāwī, (Kwālā Lambūr: al-Baṣāʾir li al-Iʾintāj al-ʿAlmī, 1st ed, 1418H).
Udah, ʿAbd al-Qādir, al-Tashrīʿ al-Jināʾī al-Islāmī Muqāranah bi al-Qānūn al-Waḍʿī, (Bayrūt, dār al-Kātib al-ʿArabī, n.d.).
Wazāra al-ʾAwqāf Wa al-Shiʾwn al-ʾIslāmya – al-Kuwīt, al-Mawsūʿa al-Fiqhyya al-Kuawītiyya, (1404 AH).
