مَنْهَجُ عُمَرَبْنِ الخَطَّابِ رَضِيَ اللهُ عَنْهُ فيالاِجْتِهَادِ -دِرَاسَةٌتَأْصِيلِيَّةٌ تَطْبِيقِيَّةٌ-
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Date
2025-06-20
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جامعة محمد بوضياف - المسيلة
Abstract
لَا يَخْتَلِفُ اثْنَانِ فِي أَنَّ الشَّرِيعَةَ الْإِسْلَامِيَّةَ جَاءَتْ لِحِفْظِ الْكُلِّيَّاتِ وَالضَّرُورِيَّاتِ الْخَمْسِ وَهِيَ مَقْصُودُ الشَّارِعِ مِنْ الْخَلْقِ، كَمَا قَالَ الْغَزَالِيُّ: "بِأَنْ تَحْفَظَ عَلَيْهِمْ دِينَهُمْ وَنَفْسَهُمْ وَعَقْلَهُمْ وَنَسْلَهُمْ وَمَالَهُمْ" ، وَهُوَ مَا كَانَ سِمَةً بَارِزَةً فِي اجْتِهَادِ الصَّحَابَةِ – رِضْوَانُ اللَّهِ عَلَيْهِمْ-، وَالَّذِي يُعَدُّ امْتِدَادًا لِعَهْدِ النُّبُوَةِ، فَقَدْ كَانَتْ بَارِزَةً فِي كَثِيرٍ مِنْ فَتَاوِيهِمْ وَأَقْضَيَتِهِمْ، وَعَلَى رَأْسِهِمْ عُمَرُ بْنُ الْخَطَّابِ - رَضِيَ اللَّهُ عَنْهُ – الَّذِي نَظَرَ فِي الْحَالِ، وَاعْتَبَرَ الْمَآلَ، وَعَمِلَ بِمَقْصِدِ الْأَحْكَامِ، وَهَذَا مَا اسْتَخْلَصْنَاهُ مِنْ عَرْضِنَا لِبَحْثِ عُمَرَ بْنِ الْخَطَّابِ وَمَنْهَجِهِ فِي الِاجْتِهَادِ وَالَّذِي تَطَرَّقْنَا مِنْ خِلَالِهِ إِلَى: عَرْضِ سِيرَتِهِ الذَّاتِيَّةِ ، وَمَعَالِمُ شَخْصِيَّتِهِ الْعِلْمِيَّةِ الِاجْتِهَادِيَّةِ الَّتِي أَثَّرَتْ فِيهَا عَوَامِلُ بِالْإِيجَابِ مَيَّزَتْهُ بِهَا وَجَعَلَتْهُ شَخْصِيَّةً فَذَّةً، وَعَقْلِيَّةً فَرِيدَةً مِنْ نَوْعِهَا نَادِرًا تَكْرَارُهَا، نَسَجَتْ عَلَاقَةً مُنْسَجِمَةً بَيْنَ أَرَائِهِ الصَّائِبَةِ، وَبَيْنَ التَّشْرِيعِ الْإِلَهِيِّ، وَكَشَفَتْ عَنْ مَنَاقِبِهِ الَّتِي انْفَرَدَ بِهَا مُجْتَمَعُهُ فِي شَخْصِهِ الْعَبْقَرِيِّ، وَالَّتِي اكْتَسَبَهَا مِنْ مَرْحَلَتَيْنِ عَاشَهُمَا مَرْحَلَةَ مَا قَبْلَ إِسْلَامِهِ، وَمَا بَعْدَهُ، وَمَا تَلَقَّاهُ مُبَاشَرَةً مِنْ عِلْمٍ مِنْ هَدْيِ النُّبُوَّةِ أَكْسَبَتَاهُ مَلَكَةً فِقْهِيَّةً اجْتِهَادِيَّةً، وَعِلْمًا بِالسِّيَاسَةِ وَالْإِدَارَةِ وَالِاقْتِصَادِ فَصَارَتْ لَهُ بِذَلِكَ ثَقَافَةٌ وَاسِعَةٌ اسْتَثْمَرَهَا فِي تَأْسِيسِ مَنْهَجٍ اجْتِهَادِيٍّ سَلَكَهُ فِي جَمِيعِ مَا يَعْتَرِضُهُ مِنْ قَضَايَا، هَذَا الْمَنْهَجُ الْقَائِمُ عَلَى الِالْتِزَامِ وَالتَّمَسُّكِ الشَّدِيدِ بِالنُّصُوصِ، وَلَكِنْ بَعْدَ الْغَوْصِ فِي مَعَانِيهَا وَاسْتِنْبَاطِ رُوحِهَا الْمَقَاصِدِيَّةِ، وَمُوَازَنَتِهَا ، وَتَكْيِيفِهَا مَعَ مَصَالِحِ الْمُسْلِمِينَ فِي تَدْبِيرِ شُؤُونِهِمْ الدِّينِيَّةِ وَالدُّنْيَوِيَّةِ بِمَا يَتَّفِقُ - كَمَا أَسْلَفْنَا - مَعَ مَقَاصِدِ الشَّرِيعَةِ، جَلْبًا لِلْمَصَالِحِ وَدَرْءًا لِلْمَفَاسِدِ، فَإِنْ انْعَدَمَ نَصٌّ صَرِيحٌ وَاضِحٌ، اعْتَمَدَ أَدِلَّةً أُخْرَى، كَالْإِجْمَاعِ، وَالْقِيَاسِ، وَالْمَصَالِحِ الْمُرْسَلَةِ وَسَدِّ الذَّرَائِعِ.... ، هَذَا مَا تَضَمَّنَهُ الْفَصْلُ الْأَوَّلُ مِنْ هَذَا الْبَحْثِ، وَتَكَفَلَ الْفَصْلُ الثَّانِي مِنْهُ بِعَرْضِ نَمَاذِجَ تَطْبِيقِيَّةٍ لِمَنْهَجِهِ الِاجْتِهَادِيِّ فِي الْمُعَامَلَاتِ الْأُسَرِيَّةِ وَالْمَالِيَّةِ، وَالسِّيَاسِيَّةِ الشَّرْعِيَّةِ، وَذَكَرَ أَمْثِلَةٍ لِكُلِّ نَمُوذَجٍ وَالْأَدِلَّةِ الَّتِي اعْتَمَدَهَا لِاسْتِنْبَاطِ الْأَحْكَامِ فِيهَا، وَهُوَ مَا أَكْسَبَ مَنْهَجَهُ الِاجْتِهَادِيَّ الَّذِي كَانَ بِالدَّرَجَةِ الْأُولَى اجْتِمَاعِيًّا أَكْثَرَ مِنْهُ فَرْدِيًّا بِعِدَّةِ مُمَيِّزَاتٍ، جَمَعَ فِيهَا بَيْنَ النَّصِّ وَمَعْرِفَةِ الْوَاقِعِ، وَالْأَخْذِ بِالْمَصْلَحَةِ سَادًّا الذَّرَائِعَ إِذَا مَا اسْتَشْعَرَ خَطَرًا أَوْ مَفْسَدَةً مُسْتَهْدِيًا بِتَقْوَاهُ وَاخْلَاصِهِ وَتَقَرُّبِهِ مِنْ اللَّهِ بِتَضَرُّعِهِ، وَاسْتِخَارَتِهِ فِي كُلِّ مَا يُقْدِمُ عَلَيْهِ. لِذَا عُدَّتْ اجْتِهَادَاتُهُ - رَضِيَ اللَّهُ عَنْهُ - مَدْرَسَةً وَتَطْبِيقًا فِعْلِيًّا لِلِاجْتِهَادِ الْمُرَاعِي لِرُوحِ الشَّرِيعَةِ وَمَقَاصِدِهَا وَغَايَتِهَا الشَّرِيفَةِ.
There is no disagreement that Islamic Sharia was established to preserve the five essential objectives (maqāsid) of religion, namely: religion, life, intellect, lineage, and property, as stated by Al-Ghazali: "To preserve for them their religion, their life, their intellect, their lineage, and their wealth." This purpose was clearly reflected in the ijtihad (independent reasoning) of the Companions—may Allah be pleased with them—which represented a continuation of the Prophetic era. It was especially evident in their legal opinions and judgments, most notably those of ʿUmar ibn al-Khattab—may Allah be pleased with him—who paid close attention to the circumstances, considered the public interest, and implemented the objectives of Islamic rulings.
From our study of ʿUmar ibn al-Khattab and his methodology in ijtihad, we have deduced that he was a unique personality with a rare intellect, shaped by several positive influences that distinguished him. His insights were in harmony with divine legislation, revealing exceptional traits rarely found in others. These were acquired through two pivotal stages of his life: before and after his acceptance of Islam, along with the direct knowledge he gained from the Prophetic guidance. All of this endowed him with a profound capacity for legal reasoning, and a strong grasp of politics, administration, and economics—forming a broad intellectual foundation that he skillfully utilized to establish a distinct methodology in ijtihad.
This methodology was based on a strong adherence to scriptural texts, but only after a deep exploration of their meanings and an extraction of their higher objectives. He balanced these texts and adapted them to the interests of the Muslim community in both their religious and worldly affairs, in a way that aligned with the goals of Sharia, aiming to realize benefits and prevent harm. In the absence of clear textual evidence, he relied on other sources such as consensus (ijmāʿ), analogy (qiyās), public interest (maṣlaḥahmursalah), and blocking the means to harm (sadd al-dharāʾiʿ).
This was the focus of the first chapter of this research. The second chapter provided practical examples of his ijtihad in areas such as family and financial transactions, as well as political and legal matters, offering case studies and the evidences he used to derive rulings. His approach to ijtihad was primarily social rather than individual, characterized by the combination of textual evidence and understanding of real-world conditions, along with prioritization of the public good and precaution against potential harm. His decisions were guided by his piety, sincerity, and closeness to Allah through supplication and seeking divine guidance.
Thus, his efforts—may Allah be pleased with him—are considered a model and a practical application of ijtihad that honors the spirit, objectives, and noble aims of Islamic Sharia.