أثرُ كعب الأحبار في الفكر السِّياسيِّ الإسلاميِّ من سنة (15هـ/637م) حتّى (34هـ/655م)
DOI:
https://doi.org/10.35516/jjha.v19i3.2979الكلمات المفتاحية:
كعب الأحبار، الفكر السياسي، نظام الحكم الإسلاميالملخص
بدأ تأثيرُ كعب الأحبار (ت34هـ/655م) يظهر في الفكر السياسي الإسلامي، بعد استقراره في الشام، عبر تداوُل مروياته الأسطورية اليهودية، وكان لبعضها صدى في الفكر السياسي، وبخاصَّةٍ عندما جعل كعبٌ السلطانَ ظلَّ الله في الأرض، وإن كانت قد ظهرت في طابع عقائدي، نظرًا إلى طبيعة شخصيته قبل إسلامه كرجل دين يهودي، يعمل مستشارًا خاصًّا بالوالي. وكانت تحذيرات الخليفة عمر بن الخطاب (13-23هـ/635-645م) قد حدّت من اندفاعته، ما حال دون إمعانه في تماهيه مع ثقافته اليهودية، بيدَ أنه نجح خلال عهد الخليفة عثمان بن عفان (23-35ه/645-656م) في إقامة علاقات كان لبعضها طابع سياسي، فأثار ذلك استياءَ بعض كبار الصحابة؛ ما اضطر كعب إلى الهجرة إلى الشام؛ حيث نشط في نشر رواياته اليهودية، التي حملت مدلولًا سياسيًّا، يتَّصل بالنظام السياسي باعتباره مُلكًا مطلقًا، فترك بصمة فكرية أسهمت في تبلور الخط السياسي الذي اصطبغ به الحكم الأموي (41-132ه/662-750م)؛ حيث تجلّى تأثير مروياته في النظرية الفكرية السياسية الإسلامية لدى عديدٍ من أهل العلم والفكر ممن تبنوا هذه النظرية وعملوا على تأصيلها، بصورة غيرة مباشرة، في سياق العقيدة السياسية الجبرية، التي نادت بالخضوع الطوعي للسلطان؛ صاحب الشوكة والعصبية.
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