‫ا ء اﻷول‬ ‫‬‫ أل ا‬ ‫‪ ١٤٣٨‬ﵺ‪ ٢٠١٧‬ﻡ‬ ‫ﻻ ﻳﺠﻮﺯ ﻧﺴﺦ ﺃﻭ ﺍﺳﺘﻌﻤﺎﻝ ﺃﻱ ﺟﺰﺀ ﻣﻦ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻓﻲ ﺃﻱ ﺷﻜﻞ ﻣﻦ ﺍﻷﺷﻜﺎﻝ‬ ‫ﺃﻭ ﺑﺄﻳﺔ ﻭﺳﻴﻠﺔ ﻣﻦ ﺍﻟﻮﺳﺎﺋﻞﺳﻮﺍﺀ ﺍﻟﺘﺼﻮﻳﺮﻳﺔ ﺃﻭ ﺍﻹﻟﻜﺘﺮﻭﻧﻴﺔ‪ ،‬ﺑﻤﺎ ﻓﻲ ﺫﻟﻚ ﺍﻟﻨﺴﺦ‬ ‫ﺍﻟﻔﻮﺗﻮﻏﺮﺍﻓﻲ ﺃﻭ ﺳﻮﺍﻩ ﻭﺣﻔﻆ ﺍﻟﻤﻌﻠﻮﻣﺎﺕ ﻭﺍﺳﺘﺮﺟﺎﻋﻬﺎﺇﻻ ﺑﺈﺫﻥ ﺧﻄﻲ ﻣﻦ ﺍﻟﻨﺎﺷﺮ‪.‬‬ ‫ا ء اﻷول‬ ‫‬‫ أل ا‬ ‫ﺍﺳﺘﺎﺫ ﺑﻜﻠﻴﺔ ﺍﻟﺤﻘﻮﻕﺟﺎﻣﻌﺔ ﺍﻻﺳﻜﻨﺪﺭﻳﺔ‬ ‫ﺃﻋﺪ ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‬ ‫‬ ‫ﺍﺳﺘﺎﺫ ﺍﻟﻔﻠﺴﻔﺔ ﺍﻹﺳﻼﻣﻴﺔﺟﺎﻣﻌﺔ ﺣﻠﻮﺍﻥ‬ ‫ﺍﻟﺤﻤﺪ ﷲ ﻭﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﮊ‪.‬‬ ‫ﺃﺳﺒﺎﺏ‬‫ﺗﺄﺧﺮ ﺍﻟﻌﻤﻞ ﻋﻠﻰ ﻣﻮﺳﻮﻋﺔ ‬ ‫ﻟﻠﻔ ﻘﻪ ﺍﻹﺑﺎﺿﻲ ﻛﺜﻴﺮﺍ‪ .‬ﻭﻛﺎﻧﺖ ﻟﺬﻟﻚ‬ ‫‬ ‫ﺗﺄﺧﺮ ﻧﺸﺮ ﺍﻟﺘﺮﺍﺙ ‬ ‫ﺍﻟﻔﻘﻬﻲ‬‫ﻭﺃﻭﻝ ﺗﻠﻚ ﺍﻷﺳﺒﺎﺏ ‪ ‬‬ ‫‬‫ﺗﺴﺘﺤﻖ ﺍﻟﺬﻛﺮ ﻭﺍﻻﻋﺘﺒﺎﺭ‪.‬‬ ‫ﺍﻹﺑﺎﺿﻲ‪ ،‬ﻭﺑﺨﺎﺻﺔ ﻣﺠﻤﻮﻋﺎﺗﻪ ﺍﻟﻜﺒﺮﻯ ﺍﻟﺘﻲ ﻻ ﻏﻨﻰ ﻋﻨﻬﺎ ﻓﻲ ﺍﻟﻌﻤﻞ‬ ‫ﺍﻵﺧﺮ ﻓﻬﻮ ‪‬‬ ‫ﺗﺄﺧ ﺮ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺘﻤﻬﻴﺪﻳﺔ ﻣﺜﻞ ﻣﻌﺎﺟﻢ‬‫‬‫ﺍﻟﻮﺟﻴﻪ‬ ‫‬‫ﺍﻟﺴﺒﺐ‬ ‫‬‫ﺍﻟﻤﻮﺳﻮﻋﻲ‪ .‬ﺃﻣﺎ‬ ‫ﺍﻟﻤﺼﻄﻠﺤﺎﺕ‪ ،‬ﻭﺍﻟﺒﺤﻮﺙ ﺍﻟﻤﺘﺨﺼﺼﺔ ﻓﻲ ﺷﺘﻰ ﺍﻟﻨﻮﺍﺣﻲ ﻭﺍﻟﻤﻮﺿﻮﻋﺎﺕ‪.‬‬ ‫ﻷﺧﺮﻯ ﺍﻟﺘﻲ‬‫‪‬‬ ‫ﺍﻟﺘﻌﻠ ﻞ ﺃﻭ ﺍﻻﻛﺘﻔﺎﺀ ﺑﺎﻟﻤﻮﺳﻮﻋﺎﺕ ﺍﻟﻜﺒﺮﻯ ﺍ ‬ ‫ﻭﺍﻟﺴﺒﺐ ﺍﻟﺜﺎﻟﺚ ﻫﻮ‬ ‫‬ ‫‬ ‫ﻇﻬﺮﺕ ﻓﻲ ﺍﻟﻜﻮﻳﺖ ﻭﻣﺼﺮ ﻟﻠﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﻗﺪ ﺗﻌﺮﺿﺖ ﺗﻠﻚ ﺍﻟﻤﻮﺳﻮﻋﺎﺕ‬ ‫ﻟﻠﻤﺬﻫﺐ ‬ ‫ﺍﻟﻔﻘﻬﻲ ﺍﻹﺑﺎﺿﻲ ﺑﺎﻟﺬﻛﺮ ﻭﺍﻻﻗﺘﺒﺎﺱ ﻣﻦ ﺑﻌﺾ ﻣﺼﺎﺩﺭﻩ‪.‬‬ ‫ﻫﺬﻩ ﺍﻷﺳﺒﺎﺏ ﻭﻏﻴﺮﻫﺎ ﻗﺪ ﺟﺮﻯ ﺗﺠﺎﻭﺯﻫﺎ‪ ،‬ﻭﻟﺬﻟﻚ ﻓﺈ ﻥ ﻇﻬﻮﺭ ﻣﻮﺳﻮﻋﺔ ‬ ‫ﺍﻟﻔﻘﻪ‬‫‬ ‫ﺍﻹﺑﺎﺿﻲ ﻗﺪ ﺻﺎﺭ ﺿﺮﻭﺭﻳ ﺎ‪ .‬ﺇﺫ ﺇ ﻥ ﻣﻌﻈﻢ ﺍﻟﻤﺆﻟ‪‬ﻔﺎﺕ ‬ ‫ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻀﺨﻤﺔ ﻧﺸﺮﺕ ﻓﻲ‬ ‫ﻃﺒﻌﺎﺕ ﻋﻠﻤﻴﺔ ﻣﺤﻘﻘﺔ‪ .‬ﻛﻤﺎ ﺃ ﻥ ﻣﻌﺎﺟﻢ ﺍﻟﻤﺼﻄﻠﺤﺎﺕ‪،‬‬ ‫‬‫ﺍﻟﻌﻘﺪﻳﻦ ﺍﻷﺧﻴﺮﻳﻦ ﻓﻲ‬ ‫ﻋﺸﺮﺍﺕ ﺍﻟﻤﺴﺎﺋﻞ‬ ‫‬‫ﻇﻬﻮﺭﻫﺎ‪ ،‬ﻭﺃﻓﺮﺩﺕ‬ ‫‬‫ﻭﺍﺟﺘﻬﺎﺩﺍﺕ ﻛﺒﺎﺭ ﺍﻟﻔﻘﻬﺎﺀ ﺍﻹﺑﺎﺿﻴﺔ ﻗﺪ ﻛ ﺜﺮ‬ ‫ﻔﺎﺕ ﻣﺘﺨﺼﺼﺔ‪ .‬ﻭﻫﻜﺬﺍ ﻓﺈ ﻥ ﺍﻟﻤﺎﺩﺓ‬‫ﺍﻻﻋﺘﻘﺎﺩﻳﺔ ﻭﺍﻷﺻﻮﻟﻴﺔ ‬ ‫ﻭﺍﻟﻔﻘﻬﻴﺔ ﻓﻲ ﻣﺆﻟ‪ ‬‬ ‫ﺍﻟﻀﺮﻭﺭﻳﺔ ﻟﻼﺳﺘﻘﺼﺎﺀ )ﻭﻫﻮ ﺍﻟﻼﺋﻖ ﺑﺎﺳﻢ ﺍﻟﻤﻮﺳﻮﻋﺔ( ﻗﺪ ﺻﺎﺭﺕ ﻣﺘﺎﺣﺔ‪ .‬ﺃﻣﺎ‬ ‫ﻷﺧﺮﻯ ﻭﺍﻟﺘﻲ ﻣﺎ ﺃﻫﻤﻠﺖ ﺍﻟﻤﻨﺠﺰ ‬ ‫ﺍﻟﻔﻘﻬﻲ ﺍﻹﺑﺎﺿﻲ؛ ﻓﺈﻧﻬﺎ ﻣﺎ‬‫ﺍﻟﻤﻮﺿﻮﻋﺎﺕ ‬ ‫ﺍﻟﻔﻘﻬﻴﺔ ﺍ ‬ ‫‬ ‫ﻫﺪﻓﺖ ﺇﻟﻰ ﺍﺳﺘﻘﺼﺎﺋﻪ‪ .‬ﻓﻔﻀﻼ ﻋﻦ ﻋﺪﻡ ﺍﻟﺮﺟﻮﻉ ﺇﻟﻰ ‬ ‫ﺃﻫﻢ ﺍﻟﻤﺼﺎﺩﺭ؛ ﻓﺈﻧﻬﺎ ﻻ ﺗﺤﺮﺹ‬ ‫ﻋﻠﻰ ﺫﻛﺮ ﺍﻵﺭﺍﺀ ﺍﻹﺑﺎﺿﻴﺔ ‬ ‫ﺍﻟﻔﻘﻬﻴﺔ ﺇﻻ ﻓﻲ ﻣﻮﺍﻃﻦ ﺍﻻﻧﻔﺮﺍﺩ ﺑﺎﺟﺘﻬﺎﺩ ﻣﻌﻴﻦﺃﻭ ﺧﻼﻑ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪6‬‬ ‫! ‪ #‬أ‪ #‬اف ! ا  اﻹ؟‬ ‫ﺃﻭﻝ ﺍﻷﻫﺪﺍﻑ ﻋﺮﺽ ﺍﻻﺟﺘﻬﺎﺩ ﺍﻟﻔﻘﻬﻲ ﻓﻲ ﺍﻟﻤﺬﻫﺐ ﻋﺮﺿ ﺎ ﻣﺴﺘﻘﺼﻴ ﺎ‬ ‫ﻭﻣﺘﻤﺎﺳﻜ ﺎ‪ .‬ﻭﻫﺬﺍ ﺷﺄﻥ ﺍﻟﻤﻮﺳﻮﻋﺎﺕ ﻓﻲ ﺳﺎﺋﺮ ﺍﻟﻌﻠﻮﻡ ﻭﺑﺨﺎﺻﺔ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻔﻠﺴﻔﻴﺔ‬ ‫ﻟﻨﻮﺿﺢ‬ ‫‬‫ﻭﺍﻟﺘﻤﺎﺳﻚ‪،‬‬ ‫‬‫ﻭﺍﻟﺘﺎﺭﻳﺨﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﺪﻳﻨﻴﺔ‪ .‬ﻭﻗﺪ ﺫﻛﺮﻧﺎ ﺍﻻﺳﺘﻘﺼﺎﺀ‬ ‫ﺍﻟﻤﻨﻬﺞ ﻭﺍﻟﻄﺮﻳﻘﺔ‪ .‬ﻓﻠﻜﻲ ﻳﺒﻘﻰ ﺍﻟﺘﺼﻮﺭ ﺍﻟﻤﺬﻫﺒﻲ ﺃﻭ ‬ ‫ﺍﻟﻔﻘﻬﻲ ﻣﺘﻤﺎﺳﻜ ﺎ ﻭﺗﻜﻮﻥ‬ ‫ﺍﻟﺼﻮﺭﺓ ﻭﺍﺿﺤﺔ‪ ،‬ﻓﻘﺪ ﺁﺛﺮﻧﺎ ﺗﺮﺗﻴﺐ ﺍﻟﻤﺎﺩﺓ ﺑﺸﻜﻞﻣﻮﺿﻮﻋﻲ ﺃﻭ ﻋﻠﻰ ﺃﺑﻮﺍﺏ‬ ‫ﺍﻟﻔﻘﻪ‪ .‬ﻭﻟﺬﻟﻚ ﺫﻛﺮﻧﺎ ﺍﻟﻤﺴﺎﺋﻞ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﻓﻲ ﺍﻟﻤﺠﻠﺪ ﺍﻷﻭﻝ‪ ،‬ﻭﻣﺴﺎﺋﻞ ﺃﺻﻮﻝ‬‫‬ ‫‬ ‫ﺍﻟﻔﻘﻪ ﻓﻲ ﺍﻟﻤﺠﻠﺪ ﺍﻟﺜﺎﻧﻲ‪ .‬ﻭﺻﺎﺭﺕ ﺳﺎﺋﺮ ﺍﻷﺟﺰﺍﺀ ﻣﺠﺎﻻﻛﻤﺎ ﺳﺒﻖ ﺍﻟﻘﻮﻝ ‬ ‫ﻟﻌﺮﺽ ﻛﻞ ﺍﻟﺸﺆﻭﻥ ﻋﻠﻰ ﺃﺑﻮﺍﺏ ‬ ‫ﺍﻟﻔﻘﻪ‪ ،‬ﺃﻭ ﻛﻤﺎ ﻳﺮﺗﺐ ﺍﻟﻔ ﻘﻬﺎﺀ ﻣﺆﻟ‪‬ﻔﺎﺗﻬﻢ‪.‬‬ ‫ﺍﻟﺒ ﻌﺪ‬ ‫ﺇﺑﺮﺍﺯ ‬ ‫‬‫ﻭﺍﻟﺘﻤﺎﺳﻚ ﻫﻮ‬ ‫‬‫ﻭﺛﺎﻧﻲ ﺗﻠﻚ ﺍﻷﻫﺪﺍﻑ ﺃﻭ ﺛﺎﻟﺜﻬﺎ ﺑﻌﺪ ﺍﻻﺳﺘﻘﺼﺎﺀ‬ ‫ﺃﻗﺪﻡ ﺍﻟﻤﺬﺍﻫﺐ ﺃﻭ‬‫ﺍﻟﺘﺎﺭﻳﺨﻲ ﺑﻘﺪﺭ ﺍﻹﻣﻜﺎﻥ‪ .‬ﻓﺎﻟﻤﺬﻫﺐ ‬ ‫ﺍﻟﻔﻘﻬﻲ ﺍﻹﺑﺎﺿﻲ ﻫﻮ‬ ‫‬‫‬ ‫ﺍﻟﺮﺑﻊ ﺍﻷﺧﻴﺮ ﻣﻦ ﺍﻟﻘﺮﻥ‬ ‫ﺍﻟﻤﺪﺍﺭﺱ‪ ،‬ﺇﺫ ﻇﻬﺮ ﺃﻭ ﻇﻬﺮﺕ ﻣﻌﺎﻟﻤﻪ ﺍﻟﺮﺋﻴﺴﺔ ﻓﻲ ‬ ‫ﻭﺗﻄﻮﺭﺍﺕ ﺗﺎﺭﻳﺨﻴ ﺔ ﺃﻧﺠﺰﻫﺎ‬ ‫ﺗﺮﺗﻴﺒﺎﺕ‬ ‫ﻘﻬﻲ‬‫ ‬ ‫‬‫‬‫ﺍﻟﻬﺠﺮﻱ ﺍﻷﻭﻝ‪ .‬ﻭﻓﻲ ﻛﻞ ﻣﺬﻫﺐ ﻓ ‪‬‬ ‫ﺷﻴﻮﺥ ﺍﻟﻤﺬﻫﺐ ﻭﻛﺒﺎﺭ ﻋﻠﻤﺎﺋﻪ ﻓﻴﻤﺎ ﺑﻴﻦ ﺍﻹﻣﺎﻡ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ﻭﺣﺘﻰ ﺍﻟﻘﺮﻥ‬ ‫ﺣﺮﺹ ﻣﺤﻤﻮ ﺩ ﻣﻦ ﺟﺎﻧﺐ ﻛ ﺘﺎﺏ ﺍﻟﻤﺎﺩﺓ ﺍﻟﻌﻠﻤﻴﺔ‬ ‫‬‫ﺍﻟﺤﺎﺿﺮ‪ .‬ﻭﻟﺬﻟﻚ ﻛﺎﻥ ﻫﻨﺎﻙ‬ ‫ﻋﻠﻰ ﺗﺘﺒﻊ ﺍﻟﺘﻄﻮﺭ ﺍﻟﺘﺎﺭﻳﺨﻲ ﺑﻘﺪﺭ ﺍﻹﻣﻜﺎﻥ‪ ،‬ﻭﻓﻲ ﺷ ﺘﻰ ﺍﻟﻤﺴﺎﺋﻞ ﺍﻟﻔﺮﻭﻋﻴﺔ‪.‬‬ ‫ﺍﻟﺨﺎﺹ ﻟﻠﻤﺬﻫﺐ ﺑﻴﻦ ﺍﻟﻌﻘﻞ‬ ‫‬‫ﺍﻟﻤﺘﻮﺧﺎﺓ ﺇﺑﺮﺍﺯ ﺍﻟﻄﺎﺑﻊ‬ ‫‬‫ﻭﻣﻦ ﺿﻤﻦ ﺍﻷﻫﺪﺍﻑ‬ ‫ﺮﻕ ﺍﻟﻤﺤ ‪‬ﻜﻤﺔ‪ .‬ﻓﻬﻢ ﻻ‬ ‫‬ ‫ﻭﺍﻟﻨﻘﻞ‪ .‬ﻭﻫﺬﺍ ﺍﻷﻣﺮ ﻳﺘﻤﻴﺰ ﺑﻪ ﺍﻹﺑﺎﺿﻴﺔ ﺣ ﺘﻰ ﺑﻴﻦ ﻓ ‬ ‫ﻳﺘﺠﺎﻫﻠﻮﻥ ﺃﺑﺪ ﺍ ﻇﻮﺍﻫﺮ ﺍﻟﻨﺼﻮﺹ‪ ،‬ﻟﻜﻨﻬﻢ ﻻ ﻳﺘﺠﺎﻫﻠﻮﻥ ﺃﻳﻀ ﺎ ﺍﻟﺘﻌ ‪‬ﻘﻞ ﻭﺍﻟﺘﻌﻘﻴﻞ‪.‬‬ ‫ﻓﻔﻲ ﺍﻟﻌﻘﺎﺋﺪ ﻟﺪﻳﻬﻢ ﻣﻌﻘﻮﻟﻴﺔ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﺘﻨﺰﻳﻪ ﻭﺍﻹﻳﻤﺎﻥ‪ ،‬ﻭﺃﻓﻌﺎﻝ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﻭﺃﺻﻞ‬ ‫ﻭﻣﺮﺍﻋﺎﺓ‬‫‬ ‫ﻭﺍﻟﺴﻨ‪‬ﺔ ﻓﻲ ﻓﻘﻪ ﺍﻟﻌﺒﺎﺩﺍﺕ‪ ،‬‬ ‫‪‬‬‫ﺍﻟﻌﺪﻝ‪ .‬ﻭﻓﻲ ﺍﻟﻔﺮﻭﻉ ﻟﺪﻳﻬﻢ ﻧﺼﻮﺹ ﺍﻟﻜﺘﺎﺏ‬ ‫ﺍﻟﻤﺼﺎﻟﺢ ﻓﻲ ﻓﻘﻪ ﺍﻟﻤﻌﺎﻣﻼﺕ‪.‬‬ ‫‪7‬‬‫ﺗﺼﺪﻳﺮ‬ ‫ﺇ ﻥ ﺍﻟﻤﻘﺼﻮﺩ ﻣﻦ ﻫﺬﺍ ﺍﻟﺘﻘﺪﻳﻢ ﻟﻴﺲ ﺩﺭﺍﺳﺔ ﺍﻟﻤﺬﻫﺐ ﺃﻭ ﻋﺮﺿﻪ‪ ،‬ﺇﺫ ﺇﻧﻪ ﻫﻮ‬ ‫ﺗﻘﻮﻡ ﺑﻪ ﺍﻟﻤﻮﺳﻮﻋﺔ؛ ﻭﻗﺪ ﺃﻭﺿﺢ ﺍﻷﺳﺘﺎﺫ ﺍﻟﺪﻛﺘﻮﺭ ﺇﻣﺎﻡ ﺍﻟﻨﻬﺞ‬ ‫‬‫ﺍﻷﻣﺮ ﺍﻟﺬﻱ‬ ‫ﻭﺍﻟﻄﺮﻳﻘﺔ ﻓﻲ ﺍﻟﺘﻘﺪﻳﻢ‪ .‬ﺑﻞ ﺍﻟﻤﺮﺍﺩ ﺗﻘﺪﻳﺮ ﺍﻟﺠﻬﺪ ﺍﻟﻜﺒﻴﺮ ﺍﻟﺬﻱ ﻗﺎﻡ ﺑﻪ‬ ‫ﺍﻟﻌﻼﻣﺔ ﺍﻷﺳﺘﺎﺫ ﺍﻟﺪﻛﺘﻮﺭ ﻣﺤﻤﺪ ﻛﻤﺎﻝ ﺇﻣﺎﻡ ﻭﻓﺮﻳﻘﻪ ﻋﻠﻰ ﻣﺪﻯ ﺛﻤﺎﻧﻲ ﺳﻨﻮﺍﺕ‪،‬‬‫‬ ‫ﻧﺸﺮ ﺍﻟﻨﺼﻮﺹ‪ ،‬ﻭﻓﻲ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻤﺘﺨﺼﺼﺔ‪ .‬ﺛﻢ‬‫‬‫ﺗﻤﻬﻴﺪﺍﺕ ﻓﻲ‬ ‫‬‫ﻭﻗﺪ ﻛﺎﻧﺖ ﻟﻪ‬ ‫ﻛﺎﻥ ﺍﻟﻌﻤﻞ ﺍﻟﻜﺒﻴﺮ ﻓﻲ ﺗﻘﻤﻴﺶ ﺍﻟﻤﺎﺩﺓ ﻭﺟﻤﻌﻬﺎ ﻣﻦ ﺳﺎﺋﺮ ﺍﻟﻤﺼﺎﺩﺭ‪ ،‬ﻭﺍﻟﺘﻘﺪﻳﻢ ﻣﻦ‬ ‫ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨ‪‬ﺔ ﻟﻜﻞ ﻣﺎﺩﺓ‪ ،‬ﻓﺎﻻﻧﺼﺮﺍﻑ ﺑﻌﺪ ﺟﺰﺃﻱ ﺍﻟﻌﻘﻴﺪﺓ ﻭﺃﺻﻮﻝ ‬ ‫ﺍﻟﻔﻘﻪ ﺇﻟﻰ‬‫‪‬‬ ‫ﺍﻟﻌﺮﺽ ﺍﻟﻤﺴﺘﻘﺼﻲ ﻣﻮﺿﻮﻋ ﺎ ﻣﻮﺿﻮﻋ ﺎ ﻛﻤﺎ ﻫﻮ ﺍﻟﺸﺄﻥ ﻓﻲ ﺍﻟﻤﻮﺳﻮﻋﺎﺕ ﺍﻟﻤﻌﺘﺒﺮﺓ‪.‬‬ ‫ﻭﻛﺎﺷﻒ ﻋﻦ ﺛﺮﻭﺓ ﻓﻘﻬﻴﺔ ﻫﺎﺋﻠﺔ‪ .‬ﻭﻫﻲ ﺛﺮﻭ ﺓ ﺻﻨﻌ ﺘﻬﺎ‬ ‫‬‫ﻭﺟﺪﻳﺪ‬ ‫‬‫ﻛﺒﻴﺮ‬ ‫ﻋﻤﻞ ‬‫‬‫ﺇﻧﻪ‬ ‫ﺍﻟﻔﻘﻪ ﻭﺍﻟﻮﺭﻉ ﻭﺍﻻﺟﺘﻬﺎﺩ‪.‬‬‫ﺟﻬﻮﺩ ﺃﺟﻴﺎﻝﻛﺜﻴﺮﺓ ﻭﻛﺒﻴﺮﺓ ﻣﻦ ﺣﻤﻠﺔ ﺍﻟﻌﻠﻢ ﻭﺃﻫﻞ ‬ ‫ ‬ ‫ﺍﻟﻌﺎﻣﻞ ﻋﻠﻰ ﻣﺎ ﺃﻧﺠﺰ‪ ،‬ﻭﺃﻥ‬ ‫‬‫ﻳﺄﺟﺮ ﺍﻟﻔﺮﻳﻖ‬ ‫ﻭﻧﺴﺄﻝ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ ﺃﻥ ‬ ‫‬ ‫ﻳﺠﻌﻞ ﺍﻟﻌﻤﻞ ﻛﻠ‪‬ﻪ ﺧﺎﻟﺼ ﺎ ﻟﻮﺟﻬﻪ ﺍﻟﻜﺮﻳﻢ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪8‬‬ ‫]‪[١‬‬ ‫ﻳﻌﺘﺒﺮ ﺍﻟﻌﻤﻞ ﺍﻟﻤﻮﺳﻮﻋﻲﻓﻲ ﻛﻞ ﺍﻟﻤﺠﺎﻻﺕ ﺍﻟﻤﻌﺮﻓ ‪‬ﻴﺔﺻﻨﺎﻋﺔ ﻓﻜﺮﻳﺔ ﺛﻘﻴﻠﺔ‬ ‫ﺗﺤﺘﺎﺝ ﺇﻟﻰ ﺟﻬﺪ ﺳﺨﻲ ﻭﺃﻓﻖ ﻭﺍﺳﻊ‪ ،‬ﻭﺇﻣﻜﺎﻧﺎﺕ ﻛﺒﻴﺮﺓ‪ ،‬ﻭﻋﻨﺪﻣﺎ ﺗﻜﻮﻥ ﺍﻟﻤﻮﺳﻮﻋﺔ‬ ‫‬ ‫ﻣﻀﺎﻋﻔﺎ؛ ﻷﻥ ﺍﻟﺘﻔﺎﺻﻴﻞ‬‫‬ ‫ﺗﻌﺮﻳﻔﺎ ﻛﺎﻣﻼ ﺑﻤﺬﻫﺐ ﻓﻘﻬﻲ ﻭﺍﺣﺪ‪ ،‬ﻓﺈﻥ ﺍﻟﻌﺐﺀ ﻳﻜﻮﻥ‬ ‫ﻭﺍﻟﺠﺰﺋﻴﺎﺕ ﺗﺴﺘﺪﻋﻲ ﻟﻤﻠﻤﺔ ﺷﺘﺎﺗﻬﺎ ﻓﻲ ﻧﺴﻖ ﻣﻨﻬﺠﻲ ﻳﺤﺎﻓﻆ ﻋﻠﻰ ﻭﺣﺪﺓ ﺍﻟﻤﺬﻫﺐ‪،‬‬ ‫ﻭﻳﻌﺒﺮ ﻋﻦ ﻣﻜﺎﻧﺘﻪ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺻﻴﺮﻭﺭﺗﻪ ﺍﻟﺘﺎﺭﻳﺨﻴﺔ‪ ،‬ﻭﻟﻴﺲ ﺫﻟﻚ ﺑﺎﻷﻣﺮ ﺍﻟﻴﺴﻴﺮ‪ ،‬ﺧﺎﺻ ﺔ‬ ‫‬ ‫ﻭﺃﻥ ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﺘﻲ ﺑﻴﻦ ﺃﻳﺪﻳﻨﺎ ﺗﺘﺤﺮﻙ ﻋﻠﻰ ﺍﻟﻤﺬﻫﺐ ﺍﻹﺑﺎﺿﻲ ﺍﻟﺬﻱ ﻟﻪ ﺃﺳﺒﻘﻴﺔ ﻓﻲ‬ ‫ﺍﻟﻤﻮﻟﺪ‪ ،‬ﻭﺧﺼﻮﺻﻴﺔ ﻓﻲ ﺍﻷﺻﻮﻝ‪ ،‬ﻭﻣﺮﺟﻌﻴﺔ ﺗﻜﺎﺩ ﺗﻜﻮﻥ ﻣﺘﻔﺮﺩﺓ ﻓﻲ ﺍﻟﺴﻴﺎﻕ ﺍﻟﺰﻣﻨﻲ‪،‬‬ ‫ﻭﻣﺆﺳﺲ ﺍﻟﻤﺬﻫﺐ ﺍﻟﺘﺎﺑﻌﻲ ﺍﻟﺠﻠﻴﻞ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ﺍﺑﻦ ﻣﺪﺭﺳﺔ ﺍﻟﻨﺒﻮﺓ ﻋﻠﻰ ﺍﺗﺴﺎﻋﻬﺎ‬ ‫ﺍﻟﻨﺺ‪ ،‬ﻭﻟﻪ ﻗﺮﺍﺑﺔ‬ ‫ﻭﺭﺣﺎﺑﺘﻬﺎ ﻓﻬﻮ ﺗﻠﻤﻴﺬ ﺍﺑﻦ ﻋﺒﺎﺱ ﺑﻤﻨﻬﺠ ‪‬ﻴﺘﻪ ﺍﻟﺘﻲ ﻳﻨﻔﺘﺢ ﻓﻲ ﺭﺣﺎﺑﻬﺎ ‬ ‫ﻋﻘﻠﻴﺔ ﺑﻔﻘﻪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﺍﻟﺤﺬﺭ ﻣﻦ ﺍﻧﻔﻼﺕ ﺍﻟﻮﺍﻗﻊ ﻧﺤﻮ ﻋﻘﻠﻨﺔ ﻻ ﻳﺮﺗﻀﻴﻬﺎ ﺍﻟﻨﺺ‪،‬‬ ‫ﻓﺠﺎﺀ ﺍﻟﻤﺬﻫﺐ ﺍﻹﺑﺎﺿﻲ »ﺭﺳﺎﻟ ‪‬ﻴﺎ« ﻓﻲ ﻗﻮﺓ ﺍﺭﺗﺒﺎﻃﻪ ﺑﺎﻟﻨﻘﻞ‪ ،‬ﻭ»ﺍﺗﺼﺎﻟ ‪‬ﻴﺎ« ﻓﻲ ﺍﺳﺘﺠﺎﺑﺘﻪ‬ ‫ﻟﻠﻌﻘﻞ ﺑﺎﻋﺘﺒﺎﺭﻩ ﺍﻵﻟﺔ ﺍﻟﺮﺷﻴﺪﺓ ﻟﺘﺤﺮﻳﻚ ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ ﻋﻠﻰ ﺍﻟﻮﺍﻗﻊ ﺍﻻﺟﺘﻤﺎﻋﻲ‪ ،‬ﻭﻫﻮ‬ ‫ﺃﻣﺮ ﻃﺒﻴﻌﻲ ﻓﻲ ﻣﺪﻳﻨﺔ ﻛﺎﻟﺒﺼﺮﺓ‪ ،‬ﻣﺪﻳﻨﺔ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﺻﺤﺎﺑﺔ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻓﻲ‬ ‫ﻋﺼﺮ ﻭﻻﺩﺓ ﺍﻟﻤﺬﻫﺐ ﺍﻹﺑﺎﺿﻲ ﻓﻲ ﺍﻟﺮﺑﻊ ﺍﻷﺧﻴﺮ ﻣﻦ ﺍﻟﻘﺮﻥ ﺍﻟﻬﺠﺮﻱ ﺍﻷﻭﻝ‪ ،‬ﻭﻣﻮﺳﻮﻋﺔ‬ ‫‬ ‫ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ ﻻ ﺗﻐﻨﻲ ﻋﻦ ﻛﺘﺎﺑﺔ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﻌﻘﻠﻲ ﻟﻠﻤﺬﻫﺐ ﻣﻦ ﺧﻼﻝ ﺍﻟﺠﻐﺮﺍﻓﻴﺎ‬ ‫ﻭﺍﻟﺘﺎﺭﻳﺦ‪ ،‬ﻭﻣﻦ ﺧﻼﻝ ﺍﻷﻋﻼﻡ ﻭﺍﻷﻓﻜﺎﺭ‪ ،‬ﻭﻫﻮ ﻣﻴﺪﺍﻥ ﻓﺴﻴﺢ ﻻ ﻳﺰﺍﻝ ﺍﻟﺒﺤﺚ ﻓﻴﻪ‬ ‫ﺷﺤﻴﺤﺎ‪ ،‬ﻭﻭﺛﺎﺋﻘﻪ ﻻ ﺗﺰﺍﻝ ﻗﻴﺪ ﺍﻟﻨﺴﻴﺎﻥ‪ ،‬ﻭﻗﺪ ﻇﻦ ﺍﻟﺒﻌﺾﺧﻄ ﺄﺃﻥ ﺍﻟﻤﺬﻫﺐ ﺍﻹﺑﺎﺿﻲ‬ ‫‬ ‫‪9‬‬‫ﺗﻘﺪﻳﻢ‬ ‫ﺍﻧﻐﻠﻖ ﻋﻠﻰ ﺫﺍﺗﻪ ﻟﻠﺤﻔﺎﻅ ﻋﻠﻰ ﻣﻨﻈﻮﻣﺘﻪ ﺍﻟﻘﻴﻤﻴﺔ ﻭﺧﺼﻮﺻﻴﺘﻪ ﺍﻟﺤﻀﺎﺭﻳﺔ‪ ،‬ﻭﺍﻟﺮﺃﻱ ﻋﻨﺪﻱ‬ ‫ﺃﻥ ﺍﻟﻤﺬﻫﺐ ﺍﻹﺑﺎﺿﻲ ﻟﻢ ﻳﻌﺮﻑ ﻓﻲ ﺗﺎﺭﻳﺨﻪ ﻫﺬﻩ ﺍﻟﻘﻄﻴﻌﺔ ﺍﻟﻤﻌﺮﻓﻴﺔ ﻣﻊ ﻋﺼﺮﻩ ﻭﻣﺬﺍﻫﺒﻪ‬ ‫ﺟﺰﺀﺍ ﻣﻦ ﺃﻣﺎﻧﺔ‬ ‫‬‫ﻗﻠﺖﻣﺬﻫﺐ ﺭﺳﺎﻟﻲ ﻳﻌﺘﺒﺮ ﺍﻟﺤﻔﺎﻅ ﻋﻠﻰ ﺑﻘﺎﺋﻪ‬ ‫ﻭﻣﺸﻜﻼﺗﻪ‪ ،‬ﻓﻬﻮﻛﻤﺎ ‬ ‫ﺣﻔﻆ ﺍﻟﺸﺮﻳﻌﺔ ﻭﻣﻘﺎﺻﺪﻫﺎ‪ ،‬ﻭﻫﻮ ﻣﺬﻫﺐ ﺍﺗﺼﺎﻟﻲ ﺃﺷﺎﺭ ﺇﻟﻴﻪ »ﺟﻮﻥ ﻭﻟﻜﻨﺴﻮﻥ« ﺑﻘﻮﻟﻪ‪ :‬ﺇﻥ‬ ‫»ﺍﻟﺒﻘﺎﺀ ﻳﻤﺜﻞ ﺃﺣﺪ ﻣﻮﺍﻃﻦ ﻗﻮﺓ ﺍﻹﺑﺎﺿﻴﺔ ﻓﻲ ﻗﺪﺭﺗﻬﺎ ﻋﻠﻰ ﺍﻟﺘﻜﻴﻒ ﻣﻊ ﺧﺼﻮﺻﻴﺎﺕ‬ ‫ﻗﺎﻟﺒﺎ ﻳﻨﺎﺳﺐ ﺍﻟﻮﺳﻂ‬ ‫ﺍﻟﻤﻨﺎﻃﻖ ﺍﻟﺘﻲ ﻧﺒﺘﺖ ﻓﻴﻬﺎ‪ ،‬ﻫﻜﺬﺍ ﺍﺗﺨﺬ ﻧﻤﻮﻫﺎ ﺍﻟﻤﺒﻜﺮ ﻓﻲ ﻋﻤﺎﻥ ‬ ‫ﺍﻟﻘﺒﻠﻲ ﻭﻳﺪﻭﺭ ﺣﻮﻝ ﻃﺒﻴﻌﺔ ﺍﻟﻌﻼﻗﺔ ﺑﻴﻦ ﺍﻟﻘﺒﻴﻠﺔ ﻭﺍﻟﺪﻭﻟﺔ‪ ،‬ﻓﺒﻴﻨﻤﺎ ﻇﻠ‪‬ﺖ ﺃﻳﺪﻳﻮﻟﻮﺟﻴﺘﻬﺎ‬ ‫ﺗﻌﺒﻴﺮﺍ ﻋﻦ ﻫﻮﻳﺔ ﻋﻤﺎﻥ‬ ‫‬‫ﺗﻬﺪﻑ ﺇﻟﻰ ﺍﺳﺘﻤﺮﺍﺭ ﺍﻟﺤﻜﻢ ﺍﻹﺳﻼﻣﻲ ﺍﻟﺤﻖ‪ ،‬ﻣﺜﻠﺖ ﻛﺬﻟﻚ‬ ‫ﺍﻹﻗﻠﻴﻤﻴﺔ‪ ،‬ﺍﻟﻤﻨﻔﺘﺤﺔ ﻣﻦ ﺟﻬﺔ ﻋﻠﻰ ﺗﺠﺎﺭﺓ ﺍﻟﻤﺤﻴﻂ ﺍﻟﻬﻨﺪﻱ ﻭﺍﻟﻤﺘ‪‬ﺴﻤﺔ ﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ‬ ‫ﺑﻤﺠﺘﻤﻊ ﻗﺒﻠﻲ ﻫﻮ ﺷﺪﻳﺪ ﺍﻟﺘﻌﻠﻖ ﺑﺎﺳﺘﻘﻼﻟﻪ‪ .‬ﻇﻬﺮﺕ ﻓﻴﻪ ﻓﻲ ﺫﺍﺕ ﺍﻟﻮﻗﺖ ﻣﺠﻤﻮﻋﺔ‬ ‫ﺿﺨﻤﺔ ﻣﻦ ﺍﻟﺘﺸﺮﻳﻌﺎﺕ ﺍﻟﺘﻄﺒﻴﻘﻴﺔ‪ ،‬ﺗﻤﺜﻞ ﺟﺎﻧﺒﺎ ﻣﻬﻤﺎ ﻣﻦ ﺗﻠﻚ ﺍﻟﻌﻤﻠﻴﺔ ﻓﻲ ﺗﻜﻴﻒ ‬ ‫ﺍﻟﻔﻘﻪ‬‫‪‬‬‫‬ ‫ﺍﻹﺳﻼﻣﻲ ﻟﻴﻠﺒﻲ ﺍﻟﺤﺎﺟﺔ ﺇﻟﻰ ﺗﺸﺮﻳﻊ ﺑﺤﺮﻱ ﻳﻮﺍﻓﻖ ﺩﻭﺭ ﺻﺤﺎﺭ ﺍﻟﻤﺮﻛﺰﻱ ﻓﻲ ﺍﻟﺘﺠﺎﺭﺓ‬ ‫ﺟﺎﻧﺒﺎ ﺁﺧﺮ ﻓﻲ ﺗﻠﺒﻴﺔ ﺣﺎﺟﻴﺎﺕ ﺍﻟﺰﺭﺍﻋﺔ‬ ‫‬‫ﺍﻟﻤﺘﻨﺎﻣﻴﺔ ﻋﺒﺮ ﺍﻟﻤﺤﻴﻂ ﺍﻟﻬﻨﺪﻱ‪ ،‬ﻭﺗﻤﺜﻞ‬ ‫ﺍﻟﻌﻤﺎﻧﻲ ﺍﻟﻤﺒﻜﺮ ﻭﻫﻮ ﻓﻲ‬ ‫ﺍﻟﻌﻤﺎﻧﻴﺔ«‪ ،‬ﻭﺍﻟﺬﻱ ﻻ ﺷﻚ ﻓﻴﻪ ﺃﻥ ﻣﺎ ﺑﻴﻦ ﺃﻳﺪﻳﻨﺎ ﻣﻦ ﺍﻟﺘﺮﺍﺙ ‬ ‫‬ ‫ﻣﺘﺠﺎﻭﺯﺍ ﺣﺎﻟﺔ‬ ‫‬‫‬‫‬ ‫ﺍﻟﺪﺭﺟﺔ ﺍﻷﻭﻟﻰ ﻓﻘﻪ ﻧﻮﺍﺯﻟﻲ ﻳﺠﻌﻠﻨﺎ ﻧﻘﺮﺃ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ ﻓﻲ ﺣﺎﻟﺔ ﺣﺮﻛﺔ‬ ‫ﺍﻟﺴﻜﻮﻥ ﺍﻟﺘﻲ ﻇﻠ‪‬ﺖ ﻋﺒﺮ ﻣﺮﺍﺣﻞ ﺯﻣﻨﻴﺔ ﻃﻮﻳﻠﺔ ﻋﻘﺒﺔ ﺃﻣﺎﻡ ﺗﻄﻮﺭ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﻭﺗﻔﻌﻴﻞ‬ ‫ﻣﺮﻭﻧﺘﻪ ﺍﻟﺮﺣﺒﺔ ﻧﺤﻮ »ﻋﺼﺮﻧﺔ« ﺍﻷﻧﻈﻤﺔ ﺍﻟﻔﻜﺮﻳﺔ ﻭﺍﻟﺴﻴﺎﺳﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪.‬‬ ‫ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﻤﻮﺳﻮﻋﺎﺕ ﺍﻟﻔﻘﻬﻴﺔ ﻭﺇﺻﺪﺍﺭﻫﺎ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺘﻲ ﻳﺘﻄﻠﺒﻬﺎ ﺍﻟﻮﺍﻗﻊ‪،‬‬ ‫ﻭﺗﻔﺮﺿﻬﺎ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﺴﺎﺋﺪﺓ‪ ،‬ﻓﺈﻥ ﺻﺪﻭﺭ ﻣﻮﺳﻮﻋﺔ ﻓﻘﻬﻴﺔ ﺇﺑﺎﺿﻴﺔ ﺗﻌﺘﺒﺮ ﻭﺍﺟﺐ ﺍﻟﻮﻗﺖ؛‬ ‫ﻷﻥ ﺃﻏﻠﺐ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻻﺳﺘﺸﺮﺍﻗﻴﺔ ﻫﻲ ﺗﺄﺭﻳﺦ ﻟﻠﺠﻤﺎﻋﺔ ﺍﻹﺑﺎﺿﻴﺔ ﻓﻲ‬ ‫ﺑﻌﻴﺪﺍ ﻋﻦ‬ ‫ﻣﺴﻴﺮﺗﻬﺎ ﺑﻴﻦ ﺍﻟﻈﻬﻮﺭ ﻭﺍﻟﻜﺘﻤﺎﻥ‪ ،‬ﺃﻣﺎ ﺍﻟﻌﻘﻞ ﺍﻟﻔﻘﻬﻲ ﺍﻹﺑﺎﺿﻲ ﻓﻼ ﻳﺰﺍﻝ ‬ ‫ﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺠﺎﺩﺓ‪ ،‬ﻭﺍﺳﺘﺒﺪﻟﺖ ﺑﻪ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﺘﺎﺭﻳﺨﻴﺔ ﺍﻟﺘﻲ ﻳﻔﺴﺪﻫﺎ ﺍﻻﺧﺘﺼﺎﺭ‪،‬‬ ‫ﻭﻳﻨﻘﺼﻬﺎ ﺍﻟﻐﺮﺑﻠﺔ ﻭﺍﻟﺘﺤﻘﻴﻖ‪ ،‬ﺇﻥ ‬ ‫ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲﺑﻄﺒﻴﻌﺘﻪ ﺍﻟﺮﺳﺎﻟﻴﺔ ﻭﺍﻻﺗﺼﺎﻟﻴﺔﻫﻮ‬ ‫ﺍﻟﺴﻴﺮ‬‫‬ ‫ﻓﻘﻪ ﺣﻀﺎﺭﻱ ﺑﻪ ﺗﻌﺮﻑ ﺃﺣﻮﺍﻝ ﺍﻟﺒﻼﺩ ﻭﺍﻟﻌﺒﺎﺩ‪ ،‬ﻭﻻ ﻳﻤﻜﻦ ﺍﻟﺘﺄﺭﻳﺦ ﻟﻪ ﻣﻦ ﻛﺘﺐ ‪‬‬ ‫ﻭﺷﺮﻭﺣﺎ ﻭﻧﻮﺍﺯﻝ ‪ ،‬ﻭﺭﻏﻢ‬ ‫‬‫ﻭﺍﻟﻤﺸﺎﻳﺦ ﻭﺇﻧﻤﺎ ﻣﻦ ﺧﻼﻝ ﺍﻟﻤﺪﻭﻧﺎﺕ ﺍﻟﻔﻘﻬﻴﺔﻣﺘﻮ ﻧﺎ‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪10‬‬ ‫ﺫﻟﻚ ﻓﻼ ﺗﺰﺍﻝ ﺍﻟﻜﺘﺎﺑﺎﺕ ﺍﻹﺑﺎﺿﻴﺔﻛﻤﺎ ﻳﻘﻮﻝ ﺑﺤﻖ ﻋﻤﺮﻭ ﺍﻟﻨﺎﻣﻲﺍﻟﻐﺰﻳﺮﺓ ﻓﻲ ‬ ‫ﺍﻟﻔﻘﻪ‬ ‫ﻭﺍﻟﻜﻼﻡﺃﻱ‪ :‬‬ ‫ﺍﻟﻔﻘﻪ ﺍﻷﻛﺒﺮﻟﻢ ﺗﺴﺘﺨﺪﻡ ﺑﺎﻟﻄﺮﻳﻘﺔ ﺍﻟﻤﻼﺋﻤﺔ‪ ،‬ﻟﻘﺪ ﺣﺎﻭﻟﺖ ﻫﺬﻩ‬ ‫ﺍﻟﺴﻨ‪‬ﻴﺔ ﺍﻷﺧﺮﻯ‪ ،‬ﻭﻟﻌﻞ‬‫‬ ‫ﺍﻟﻤﻮﺳﻮﻋﺔﺗﺠﺴﻴﺮ ﺍﻟﻔﺠﻮﺓﺑﻴﻦ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ ﻭﺍﻟﻤﺬﺍﻫﺐ ‪‬‬ ‫ﺃﻫﻤﻴﺔ ﺍﻟﻤﺬﻫﺐ ﻭﻗﺪﺭﺗﻪ ﻋﻠﻰ ﺍﻟﺒﻘﺎﺀ ﺗﺘﺠﻠﻰ ﻓﻴﻤﺎ ﺫﻛﺮﻩ ﺍﻹﻣﺎﻡ ﺍﻟﻄﺒﺮﻱ ﻓﻲ ﻛﺘﺎﺑﻪ‬ ‫»ﺍﺧﺘﻼﻑ ﺍﻟﻔﻘﻬﺎﺀ« ﺃﻥ ﻋﺼﺮﻩ ﻛﺎﻥ ﻳﻮﺟﺪ ﻓﻴﻪ ﺧﻤﺴﻤﺎﺋﺔ ﻣﺬﻫﺐ ﻓﻘﻬﻲ ﻟﻢ ﻳﺒﻖ ﻣﻨﻬﺎ ﻣﻦ‬ ‫ﺍﻟﻤﺬﺍﻫﺐ ﺍﻟﻤﺘﺒﻮﻋﺔ ﺇﻻ ﺍﻹﺑﺎﺿﻴﺔ ﻭﺍﻷﺣﻨﺎﻑ ﻭﺍﻟﻤﺎﻟﻜﻴﺔ ﻭﺍﻟﺸﺎﻓﻌﻴﺔ ﻭﺍﻟﺤﻨﺎﺑﻠﺔ ﺇﺿﺎﻓﺔ‬ ‫ﺇﻟﻰ ﺍﻟﺰﻳﺪﻳﺔ ﻭﺍﻹﻣﺎﻣﻴﺔ‪ ،‬ﻛﻴﻒ ﺗﻼﺷﺖ ﻣﺌﺎﺕ ﺍﻟﻤﺬﺍﻫﺐ ﻭﺗﻨﺎﺛﺮﺕ ﺁﺭﺍﺀ ﺃﺋﻤﺘﻬﺎ ﻓﻲ ﻛﺘﺐ‬ ‫ﺍﻟﻤﺨﺎﻟﻔﻴﻦ؟ ﻭﻃﺒﻘﺎ ﻟﻠﻘﺎﻋﺪﺓ ﺍﻟﻤﻨﻬﺠﻴﺔ ﺍﻟﺘﻲ ﺻﻴﻐﺘﻬﺎ‪» :‬ﻻ ﻳﻨﻘﻞ ﻋﻦ ﻣﺨﺎﻟﻒ ﻓﻲ‬ ‫ﺍﻟﻤﺬﻫﺐ« ﺃﺻﺒﺢ ﺍﻟﺘﺄﺭﻳﺦ ﻟﻬﺬﻩ ﺍﻟﻤﺬﺍﻫﺐ ﻣﻦ ﺍﻟﻌﺴﻴﺮ ﺑﻤﻜﺎﻥ‪ ،‬ﻭﻫﻮ ﻻ ﻳﻘﺮﺃ ﺇﻻ ﻓﻲ‬ ‫ﺿﻮﺀ ﻋﻠﻢ ﺍﺟﺘﻤﺎﻉ ‬ ‫ﺍﻟﻔﻘﻪ ﻭﻫﻮ ﻣﻦ ﺗﻘﺎﺳﻴﻢ ﻋﻠﻢ ﺍﺟﺘﻤﺎﻉ ﺍﻟﻤﻌﺮﻓﺔ ﻭﺍﻟﺬﻱ ﻻ ﻳﺰﺍﻝ ﺻﺪﺍﻩ‬ ‫ﺷﺎﺣﺒﺎ ﺑﻞ ﺭﺑﻤﺎ ﻻ ﺃﺛﺮ ﻟﻪ‪.‬‬ ‫‬‫ﻓﻲ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﻤﻌﺎﺻﺮﺓ‬ ‫ﻭﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺃﻥ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻷﻭﻟﻰ ﻟﻨﺸﺄﺓ ﺍﻟﻤﺬﻫﺐ ﺍﻹﺑﺎﺿﻲ ﻳﺤﻮﻃﻬﺎ ﺍﻟﻐﻤﻮﺽ‬ ‫ﺑﺴﺒﺐ ﺍﻓﺘﻘﺎﺭﻧﺎ ﺇﻟﻰ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻹﺑﺎﺿﻴﺔ ﺍﻟﻤﻌﺘﻤﺪﺓ‪ ،‬ﺇﻻ ﺃﻥ ﺣﻀﻮﺭ ﺍﻹﻣﺎﻡ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ﻓﻲ‬ ‫ﻣﺬﻫﺒﺎ ﻻ ﻳﺮﻗﻰ ﺇﻟﻴﻪ ﺷﻚ‪ ،‬ﻭﻗﺪ ﺃﺷﺎﺭ ﺍﻹﻣﺎﻡ ﺍﻟﻨﻮﻭﻱ ﻓﻲ ﺍﻟﻘﺮﻥ‬ ‫‬‫ﺍﻟﻌﺼﺮ ﺍﻟﺘﺄﺳﻴﺴﻲ ﻟﻺﺑﺎﺿﻴﺔ‬ ‫ﺍﻟﺴﺎﺑﻊ ﺍﻟﻬﺠﺮﻱ ﻋﺒﺮ ﺻﻔﺤﺎﺕ ﻛﺘﺎﺑﻪ »ﺗﻬﺬﻳﺐ ﺍﻷﺳﻤﺎﺀ ﻭﺍﻟﻠﻐﺎﺕ« ﺇﻟﻰ ﺃﻥ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ‬ ‫»ﻟﻪ ﻣﺬﻫﺐ ﻳﺘﻔﺮﺩ ﺑﻪ« ﻭﻟﻢ ﺗﻜﻦ ﻛﻠﻤﺔ ﻋﺎﺑﺮﺓ ﻭﺇﻥ ﺧﻠﺖ ﻣﻦ ﺍﻟﺘﻔﺎﺻﻴﻞ ﺍﻟﻤﻬﻤﺔ‪.‬‬ ‫ﻭﺍﻟﻼﻓﺖ ﻟﻠﻨﻈﺮ ﺃﻥ ﻫﺬﻩ ﺍﻟﻤﺪﺭﺳﺔ ﺍﻷﻭﻟﻰ ‬ ‫ﻟﻠﻔﻘﻪ ﺍﺗﺴﻌﺖ ﺩﻭﺍﺋﺮﻫﺎ ﺍﻟﺠﻐﺮﺍﻓﻴﺔ ﻟﺘﺸﻤﻞ‬ ‫ﻣﺼﺮ ﻭﺧﺮﺍﺳﺎﻥ‪ ،‬ﺇﺿﺎﻓﺔ ﺇﻟﻰ ﺍﻟﻤﻐﺮﺏ ﺍﻟﻌﺮﺑﻲ ﻭ ﻋﻤﺎﻥ ﻭﺍﻟﺒﺼﺮﺓ ﻭﻫﻲ ﺍﻣﺘﺪﺍﺩ ﻋﻤﺎﻥ‬ ‫ﺍﻟﻘﺒﻠﻲ ﻭﺍﻟﻌﻠﻤﻲ‪ ،‬ﻭﻟﻢ ﺗﻜﻦ ﻣﺼﺮ ﻣﺠﺮﺩ ﻧﻮﺍﻓﺬ ﻋﺒﻮﺭ ﻟﻠﻤﺬﻫﺐ ﺍﻹﺑﺎﺿﻲ ﺑﻞ ﺇﺣﺪﻯ‬ ‫ﻣﺮﺍﻛﺰﻩ ﺍﻟﻬﺎﻣﺔ ﻣﻦ ﺍﻟﻘﺮﻥ ﺍﻟﻬﺠﺮﻱ ﺍﻷﻭﻝ ﺇﻟﻰ ﺍﻟﻘﺮﻥ ﺍﻟﻬﺠﺮﻱ ﺍﻟﺴﺎﺩﺱ‪ ،‬ﻭﻗﺪ ﺗﻠ ‪‬ﻘﻰ‬ ‫ﺣﻤﻠﺔ ﺍﻟﻌﻠﻢ ﻣﻦ ﺍﻟﻤﺼﺮﻳﻴﻦ ﺃﺻﻮﻝ ﺍﻟﻤﺬﻫﺐ ﻋﻠﻰ ﻳﺪ ﺍﻹﻣﺎﻡ ﺃﺑﻲ ﻋﺒﻴﺪﺓ ﻣﺴﻠﻢ ﺑﻦ ﺃﺑﻲ‬ ‫ﻛﺮﻳﻤﺔ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﻣﻦ ﺗﻼﻣﻴﺬﻩ ﺍﻟﻨﺠﺒﺎﺀ ﺍﻟﺬﻳﻦ ﺍﺳﺘﻘﺒﻠﻮﺍ ﻋﻠﻤﻪ ﻭﺃﺭﺳﻠﻮﺍ ﺇﻟﻴﻪ ﺗﺴﺎﺅﻻﺗﻬﻢ ﺑﻞ‬ ‫ﻭﺑﻌﺾ ﺧﻼﻓﺎﺗﻬﻢ ﻣﻊ ﺷﻴﺦ ﺍﻟﻤﺬﻫﺐ‪ ،‬ﻭﻋﻠﻰ ﻳﺪ ﻫﺆﻻﺀ ﻭﺟﺪﺕ ﻣﺪﺭﺳﺔ ﺇﺑﺎﺿﻴﺔ ﻣﺼﺮﻳﺔ‬ ‫ﺍﺳﺘﻄﺎﻋﺖ ﺃﻥ ﺗﺸﻖ ﻃﺮﻳﻘﻬﺎ ﻟﻠﻨﻤﻮ ﻭﺍﻟﻈﻬﻮﺭ ﻓﻲ ﻭﺳﻂ ﺷﺎﻓﻌﻲ ﻟﻪ ﺭﻳﺎﺩﺗﻪ‪ ،‬ﺛﻢ ﻓﻲ ﻭﺳﻂ‬ ‫‪11‬‬‫ﺗﻘﺪﻳﻢ‬ ‫ﺷﻴﻌﻲ ﺇﻣﺎﻣﻲ ﻓﺮﺽ ﻧﻔﺴﻪ ﻋﻠﻰ ﺍﻟﻌﺎﻣﺔ ﺑﻘﻮﺓ ﺍﻟﺴﻼﺡ‪ ،‬ﻭﻛﺎﻥ ﻓﻘﻬﺎﺀ ﺍﻹﺑﺎﺿﻴﺔ ﻓﻲ ﻣﺼﺮ‬ ‫ﻣﻦ ﺃﻫﻞ ﺍﻟﻔﺘﻮﻯ ﻭﺍﻟﺸﻮﺭﻯ ﻋﻨﺪﻣﺎ ﻳﺤﺘﺪﻡ ﺍﻟﺨﻼﻑ ﻓﻲ ﻣﺴﺎﺋﻞ ﺳﻴﺎﺳﻴﺔ ﻭﻓﻘﻬﻴﺔ ﻓﻲ‬ ‫ﺍﻟﺮﺣﻤﻦ ﺑﻦ ﺭﺳﺘﻢ ﻭﺭﺳﺎﺋﻠﻪ‬ ‫ٰ‬‫ﺍﻟﺪﻭﻟﺔ ﺍﻟﺮﺳﺘﻤﻴﺔ ﺍﻟﻨﺎﺷﺌﺔ ﻓﻲ »ﺗﺎﻫﺮﺕ«‪ ،‬ﻭﻛﺘﺎﺑﺎﺕ ﻋﺒﺪ‬ ‫ﻃﻠﺒﺎ ﻟﻠﻔﺘﻮﻯ ﻣﻦ ﺇﺑﺎﺿﻴﺔ ﻣﺼﺮ‪ ،‬ﻻ ﺗﻘﻞ ﺃﻫﻤﻴﺔ ﻋﻦ ﺭﺳﺎﺋﻠﻪ ﺇﻟﻰ ﺷﻴﺦ ﺍﻹﺑﺎﺿﻴﺔ ﻓﻲ‬ ‫‬ ‫ﺍﻟﺒﺼﺮﺓ ﺍﻟﺮﺑﻴﻊ ﺍﺑﻦ ﺣﺒﻴﺐ‪ ،‬ﻭﻗﺪ ﺗﻔﺎﻋﻠﺖ ﺍﻟﺒﻴﺌﺔ ﺍﻟﻤﺼﺮﻳﺔ ﻣﻊ ﺍﻟﻤﺬﻫﺐ ﺍﻹﺑﺎﺿﻲ‬ ‫ﻭﺃﺳﻜﻦ ﺻﻼﺡ ﺍﻟﺪﻳﻦ ﺍﻷﻳﻮﺑﻲ ﻃﻠﺒﺔ ﺍﻟﻌﻠﻢ ﻣﻨﻬﻢ ﻣﺴﺎﻛﻦ ﺍﻟﻌﻠﻢ ﻓﻲ ﺟﺎﻣﻊ ﺃﺣﻤﺪ ﺑﻦ‬ ‫ﻃﻮﻟﻮﻥ‪ ،‬ﻭﻣﻊ ﺗﻜﺎﺛﺮ ﺃﻋﺪﺍﺩﻫﻢ ﺃﺻﺒﺢ ﻟﻬﻢ ﺭﻭﺍﻕ ﺧﺎﺹ ﻓﻲ ﺍﻷﺯﻫﺮ ﺍﻟﺸﺮﻳﻒ‪ ،‬ﻭﻟﻌﻞ‬ ‫ﺍﻟﻌﻮﺩﺓ ﺍﻟﺤﻤﻴﺪﺓ ﻟﺒﻌﺾ ﺃﻋﻼﻡ ﺍﻹﺑﺎﺿﻴﺔ ﺇﻟﻰ ﻣﺼﺮ ﻓﻲ ﺍﻟﻌﺼﺮ ﺍﻟﺤﺪﻳﺚ‪ ،‬ﻭﺍﺣﺘﻀﺎﻧﻬﻢ‬ ‫ﻣﻦ ﺧﻼﻝ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻤﺼﺮﻳﻴﻦ‪ ،‬ﺇﺿﺎﻓﺔ ﺇﻟﻰ ﻧﺸﺎﻃﻬﻢ ﺍﻟﻌﻠﻤﻲ ﺍﻟﺬﻱ ﺟﺴﺪﺗﻪ ﺍﻟﻤﻄﺒﻌﺔ‬ ‫ﺍﻟﺒﺎﺭﻭﻧﻴﺔ ﻭﻣﺎ ﺃﺻﺪﺭﺗﻪ ﻣﻦ ﺗﺮﺍﺙ ﺇﺑﺎﺿﻲ‪ ،‬ﻭﻣﺠﻠﺔ ﺍﻟﻤﻨﻬﺎﺝ ﻭﻣﻮﺍﺩﻫﺎ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺸﺎﺭﺣﺔ‬ ‫ﻳﻜﻤﻦ ﻭﺭﺍﺀ ﺍﻟﻠﺤﻤﺔ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﻘﻮﻳﺔ ﺑﻴﻦ ﺃﺋﻤﺔ ﺍﻟﻨﻬﻀﺔ ﻓﻲ‬ ‫ﻟﻠﻤﺬﻫﺐ‪ ،‬ﻟﻌﻞ ﺫﻟﻚ ﻛﻠﻪ ‬ ‫ﻣﺼﺮ ﻣﻦ ﺃﻣﺜﺎﻝ ﻣﺤﻤﺪ ﻋﺒﺪﻩ ﻭﺗﻠﻤﻴﺬﻩ ﺭﺷﻴﺪ ﺭﺿﺎ‪ ،‬ﻭﺃﻋﻼﻡ ﺍﻟﻤﺪﺭﺳﺔ ﺍﻹﺑﺎﺿﻴﺔ ﻓﻲ‬ ‫ﺍﻟﺪﺍﺧﻞ ﻭﺍﻟﺨﺎﺭﺝ‪ ،‬ﻭﺍﻧﻌﻜﺲ ﺫﻟﻚ ﻋﻠﻰ ﻣﺆﺭﺧﻲ ‬ ‫ﺍﻟﻔﻘﻪ ﺍﻟﻤﺼﺮﻱ ﺍﻟﺤﺪﻳﺚ ﻣﻦ ﺃﻋﻼﻡ‬ ‫ﻣﺪﺭﺳﺘﻲ ﺍﻟﻘﻀﺎﺀ ﺍﻟﺸﺮﻋﻲ ﻭﺍﻟﺤﻘﻮﻕ‪ ،‬ﺍﻟﺬﻳﻦ ﺃﺷﺎﺭﻭﺍ ﺇﻟﻰ ﺍﻟﻤﺬﻫﺐ ﺍﻹﺑﺎﺿﻲ ﻭﺃﺷﺎﺩﻭﺍ‬ ‫ﺍﻟﺴﻨ‪‬ﻴﺔ ﺍﻷﺭﺑﻌﺔ‪ ،‬ﻭﻣﻦ ﻫﺆﻻﺀ‪ :‬ﺃﺣﻤﺪ ﺇﺑﺮﺍﻫﻴﻢ‪،‬‬ ‫ﺑﺄﻫﻤﻴﺘﻪ ﺇﻟﻰ ﺟﻮﺍﺭ ﺍﻟﻤﺬﺍﻫﺐ ‪‬‬ ‫ﻭﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ‪‬‬ ‫ﺧﻼﻑ‪ ،‬ﻭﻣﺤﻤﺪ ﺃﺑﻮ ﺯﻫﺮﺓ‪ ،‬ﻭﻣﺤﻤﺪ ﺳﻼﻡ ﻣﺪﻛﻮﺭ‪ ...‬ﻭﻏﻴﺮﻫﻢ‪.‬‬ ‫ﻭﺗﺄﺗﻲ ﺃﻫﻤﻴﺔ ﻫﺬﻩ ﺍﻟﻤﻮﺳﻮﻋﺔ ﻣﻦ ﻛﻮﻧﻬﺎ ﻣﺤﺎﻭﻟﺔ ﺟﺎﺩﺓ ﺗﺘﺠﺎﻭﺯ ﺍﻟﻤﻨﻬﺞ‬ ‫ﺍﻻﺳﺘﺸﺮﺍﻗﻲ ﺍﻟﺬﻱ ﺟﺎﺀﺕ ﺃﺑﺤﺎﺛﻪ ﻓﻲ ﻣﺠﻤﻠﻬﺎ ﺗﺄﺭﻳﺨ ﺎ ﻟﻠﺠﻤﺎﻋﺎﺕ ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﻭﻛﻤﺎ‬ ‫ﺍﻟﺒﺤﺎﺛﺔ ﺍﻷﻭﺭﻭﺑﻴﻮﻥ ﻋﻦ‬ ‫ﻳﻘﻮﻝﻋﻤﺮﻭ ﻧﺎﻣﻲ ﺑﺤ ‪‬ﻖﻓﺈﻥ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﺘﻲ ﻗﺎﻡ ﺑﻬﺎ ‪‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺗﻌﺘﻤﺪ ﺑﺎﻟﺪﺭﺟﺔ ﺍﻷﻭﻟﻰ ﻣﺼﺎﺩﺭ ﺗﺎﺭﻳﺨﻴﺔ‪ ،‬ﺃﻣﺎ ﺍﻟﻜﺘﺎﺑﺎﺕ ﺍﻹﺑﺎﺿﻴﺔ ﺍﻟﻐﺰﻳﺮﺓ ﻓﻲ‬ ‫ﺍﻟﻔﻘﻪ ﻭﺍﻟﻜﻼﻡ ﻓﻠﻢ ﺗﺴﺘﺨﺪﻡ ﺑﺎﻟﻄﺮﻳﻘﺔ ﺍﻟﻤﻼﺋﻤﺔ‪.‬‬ ‫ﻭﻣﺤﺎﻭﻟﺘﻨﺎ ﻓﻲ ﺇﻧﺠﺎﺯ ﻣﻮﺳﻮﻋﺔ ﻓﻘﻬﻴﺔ ﺇﺑﺎﺿﻴﺔ ﺃﺳﺎﺳﻬﺎ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻹﺑﺎﺿﻴﺔ‬ ‫ﺍﻟﺴﻨ‪‬ﻴﺔ ﻭﺧﺎﺻ ﺔ‬ ‫ﺍﻟﺨﺎﻟﺼﺔ؛ ﻷﻥ ﺍﻟﻤﺪﺭﺳﺔ ﺍﻹﺑﺎﺿﻴﺔ ﺭﻏﻢ ﺗﻮﺍﺻﻠﻬﺎ ﻣﻊ ﺍﻟﻤﺬﺍﻫﺐ ‪‬‬ ‫ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‬ ‫ﺍﻟﻤﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﻭﺗﻔﺎﻋﻠﻬﺎ ﻣﻊ ﺍﻟﻤﺬﻫﺐ ﺍﻟﺸﻴﻌﻲ ﺍﻟﺰﻳﺪﻱ ﺇﻻ ﺃﻥ ‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪12‬‬ ‫ ﻛﻤﺎ ﻳﻘﻮﻝ ﻋﻤﺮﻭ ﻧﺎﻣﻲﺑﻨﻲ ﻋﻠﻰ ﺣﺼﻴﻠﺔ ﻣﻮﺍﺩ ﺭﻭﺗﻬﺎ ﺍﻟﻤﺮﺍﺟﻊ ﺍﻹﺑﺎﺿﻴﺔ ﻓﻘﻂ‪،‬‬ ‫ﻭﺍﻟﺘﻲ ﺟﻌﻠﺖ ﺍﻟﻨﻈﺎﻡ ﺍﻟﺘﺸﺮﻳﻌﻲ ﺍﻹﺑﺎﺿﻲ ﺷﺪﻳﺪ ﺍﻻﻫﺘﻤﺎﻡ ﺑﺘﺼﺮﻑ ﺃﺗﺒﺎﻋﻪ ﺍﻟﺨ ﻠﻘﻲ ﻭﻫﻮ‬ ‫ﻣﺎ ﻳﻨﻌﻜﺲ ﻋﻠﻰ ﻛﺜﻴﺮ ﻣﻦ ﺃﺑﻮﺍﺑﻪ ﺍﻟﻔﻘﻬﻴﺔ ﻓﻲ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﺍﻟﻤﻌﺎﻣﻼﺕ‪.‬‬ ‫]‪[٢‬‬ ‫ﻟﻘﺪ ﺍﺳﺘﺪﻋﻰ ﺇﻋﺪﺍﺩ ﻣﻮﺳﻮﻋﺔ ‬ ‫ﻟﻠﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ ﻋﻤﻠﻴﺔ ﻣﺴﺢ ﺷﺎﻣﻠﺔ ﻟﻌﺪﺩ ﻣﻦ ﺃﻫﻢ‬ ‫ﻭﺍﻟﻌﻤﺎﻧﻲ‪ ،‬ﺑﺤ ﺜﺎ ﻋﻦ‬ ‫ﺍﻟﻜﺘﺐ ﺍﻟﻔﻘﻬﻴﺔ ﻭﺍﻷﺻﻮﻟﻴﺔ ﻓﻲ ﺍﻟﻤﺬﻫﺐ‪ ،‬ﻓﻲ ﺗﺮﺍﺛﻪ ﺍﻟﻤﻐﺮﺑﻲ ‬ ‫ﻭﺗﺘﺒﻌﺎ ﻟﺮﻭﺍﻓﺪﻩ‪ ،‬ﻭﺿﺒﻄ ﺎ ﻟﻤﺼﻄﻠﺤﺎﺗﻪ ﻭﺭﺅﻭﺱ ﻣﺴﺎﺋﻠﻪ‪ ،‬ﻭﻟﻴﺲ ﺫﻟﻚ ﻋﻤﻼ‬ ‫‬‫ﻣﺼﺎﺩﺭﻩ‪،‬‬ ‫ﻣﺒﺘﺪ ﻋﺎ؛ ﻓﺎﻟﺠﻬﻮﺩ ﺍﻟﻤﻮﺳﻮﻋﻴﺔ ﺍﻟﺴﺎﺑﻘﺔ‪ ،‬ﻭﻓﻲ ﻣﻘﺪﻣﺘﻬﺎ ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ‪ ،‬ﻗﺎﻣﺖ‬ ‫ﺑﻔﻬﺮﺳﺔ ﻛﺘﺐ ﺃﺻﻮﻟﻴﺔ ﻭﻓﻘﻬﻴﺔ ﻗﺒﻞ ﺍﻟﺒﺪﺀ ﻓﻲ ﺗﻘﺴﻴﻢ ﺍﻟﻤﻮﺳﻮﻋﺔ ﻭﺻﻴﺎﻏﺔ ﻣﺎﺩﺗﻬﺎ ﺍﻟﻌﻠﻤﻴﺔ‪.‬‬ ‫ﻭﺧﻼﻝ ﺳﻨﻮﺍﺕ ﻋﺸﺮ ﺃﻧﺠﺰﺕ ﻟﺠﻨﺔ ﺍﻟﻤﻮﺳﻮﻋﺔ ﻣﻦ ﺧﻼﻝ ﻭﺯﺍﺭﺓ ﺍﻷﻭﻗﺎﻑ‬ ‫ﻭﺍﻟﺸﺆﻭﻥ ﺍﻟﺪﻳﻨﻴﺔ ﻓﻲ ﺳﻠﻄﻨﺔ ﻋﻤﺎﻥ ﺛﻼﺛﺔ ﺃﻋﻤﺎﻝ ﻛﺒﻴﺮﺓ‪:‬‬ ‫ﺍﻷﻭﻝ‪ :‬ﺍﻷﻋﻤﺎﻝ ﺍﻟﺘﻤﻬﻴﺪﻳﺔ ﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‪ ،‬ﻭﻫﻮ ﺃﺷﺒﻪ ﺑﻤﻮﺳﻮﻋﺔ‬ ‫ﻣﻮﺟﺰﺍ ﻟﻠﻤﻮﺍﺩ ﺍﻟﻌﻠﻤﻴﺔ ﻓﻲ ﻛﺘﺐ ﺍﻟﻤﺬﻫﺐ ﺍﻟﻤﻌﺘﻤﺪﺓ ﻣﻊ ﺑﻴﺎﻥ‬ ‫‬‫ﻣﺼﻐﺮﺓ ﻗﺪﻣﺖ‬ ‫ﻣﺼﻄﻠﺤﺎﺗﻬﺎ ﻭﺭﺅﻭﺱ ﻣﺴﺎﺋﻠﻬﺎ‪ ،‬ﻭﻫﻲ ﻋﻠﻰ ﺍﻟﻨﺤﻮ ﺍﻟﺘﺎﻟﻲ‪:‬‬ ‫ﺍﻟﻤﺪﻭﻧﺔ ﻻﺑﻦ ﻏﺎﻧﻢ‪.‬‬ ‫‪‬‬‫‪١‬‬ ‫‪ ٢‬ ﺍﻟﺠﺎﻣﻊ ﻻﺑﻦ ﺑﺮﻛﺔ‪.‬‬ ‫‪ ٣‬ ﺍﻹﻳﻀﺎﺡ ﻟﻠﺸﻤﺎﺧﻲ‪.‬‬ ‫‪ ٤‬ ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ﻷﺑﻲ ﻳﻌﻘﻮﺏ ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪.‬‬ ‫‪ ٥‬ ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ ،‬ﻓﻲ ﺧﻤﺴﺔ ﺃﺟﺰﺍﺀ‪ ،‬ﻟﻘﻄﺐ ﺍﻷﺋﻤﺔ ﻣﺤﻤﺪ ﺑﻦ ﻳﻮﺳﻒ ﺃﻃﻔﻴﺶ‪.‬‬ ‫‪ ٦‬ ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﻓﻲ ﺧﻤﺴﺔ ﺃﺟﺰﺍﺀ‪ ،‬ﻟﻠﺸﻘﺼﻲ‪.‬‬ ‫‪ ٧‬ ﺷﺮﺡ ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ‪‬‬ ‫ﻟﻠﻌﻼﻣﺔ ﺍﻟﺴﺎﻟﻤﻲ‪.‬‬ ‫‪ ٨‬ ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ ‪‬‬ ‫ﻟﻠﻌﻼﻣﺔ ﺍﻟﺴﺎﻟﻤﻲ‪.‬‬ ‫‪13‬‬‫ﺗﻘﺪﻳﻢ‬ ‫ﻣﻘﺪﻣﺎ‬ ‫‬‫ﺍﻟﺜﺎﻧﻲ‪ :‬ﻣﺎﺋﺔ ﻛﺘﺎﺏ ﺇﺑﺎﺿﻲ‪ :‬ﻭﻗﺪ ﺻﺪﺭ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﻓﻲ ﺛﻼﺛﺔ ﻣﺠﻠﺪﺍﺕ‬ ‫ﻭﻋﺮﺿﺎ ﻟﻤﺎﺋﺔ ﻣﻦ ﺃﻫﻢ ﻛﺘﺐ ﺍﻟﻤﺬﻫﺐ ﻓﻲ ﺍﻟﺘﻔﺴﻴﺮ ﻭﺍﻟﺤﺪﻳﺚ‪ ،‬ﻭﺍﻷﺻﻮﻝ‬ ‫‬‫‬ ‫ﺗﻌﺮﻳﻔﺎ‬ ‫‬ ‫ﻭﺍﻟﻔﻘﻪ‪ ،‬ﻭﻛﺘﺐ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻄﺒﻘﺎﺕ‪.‬‬ ‫ﺍﻟﺜﺎﻟﺚ‪ :‬ﻓﻲ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ ﺍﻟﻤﻘﺎﺭﻥ‪ :‬ﻭﻫﻮ ﻧﺸﺮ ﺟﺪﻳﺪ ﻓﻲ ﺳﺘﺔ ﻣﺠﻠﺪﺍﺕ ﻟﻜﺘﺎﺏ‬ ‫»ﺑﺪﺍﻳﺔ ﺍﻟﻤﺠﺘﻬﺪ« ﻟﻠﻔﻘﻴﻪ ﺍﻟﻤﺎﻟﻜﻲ ﺍﺑﻦ ﺭﺷﺪ ﺍﻟﺤﻔﻴﺪ ﻣﻊ ﺇﺿﺎﻓﺔ ﺍﻟﻤﺬﻫﺐ ﺍﻹﺑﺎﺿﻲ ﺑﻴﺎ ﻧﺎ‬ ‫ﻟﻮﺣﺪﺓ ﺍﻟﻤﺬﺍﻫﺐ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺍﻟﺘﺄﻛﻴﺪ ﻋﻠﻰ ﺃﻥ ﺍﻟﺨﻼﻑ ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ ﻫﻮ ﺧﻼﻑ ﺗﻨﻮﻉ‬ ‫ﻻ ﺗﻀﺎﺩ‪.‬‬ ‫ﻳﻀﺎﻑ ﺇﻟﻰ ﺫﻟﻚ ﺟﻬﻮﺩ ﺍﻟﻮﺯﺍﺭﺓ ﻓﻲ ﺇﻋﺪﺍﺩ ﻣﺸﺮﻭﻋﻴﻦ ﻫﻤﺎ‪:‬‬ ‫ﺍﻷﻭﻝ‪ :‬ﻣﻮﺳﻮﻋﺔ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻹﺑﺎﺿﻴﺔ‪.‬‬ ‫ﺍﻟﺜﺎﻧﻲ‪ :‬ﺍﻟﻤﻘﺎﺻﺪ ﺍﻟﺸﺮﻋﻴﺔ ﻓﻲ ‬ ‫ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‪.‬‬ ‫ﻭﻇ ‪‬ﻞ ﺍﻟﺘﻔﻜﻴﺮ ﻓﻲ ﺍﻟﻤﻮﺳﻮﻋﺔ ﺗﻮﺍﻛﺒﻪ ﺍﻟﻨﺪﻭﺓ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﺴﻨﻮﻳﺔ ﺍﻟﺘﻲ ﺗﻌﻘﺪﻫﺎ ﻭﺯﺍﺭﺓ‬ ‫ﺍﻷﻭﻗﺎﻑ ﻭﺍﻟﺸﺆﻭﻥ ﺍﻟﺪﻳﻨﻴﺔ ﺑﻤﺎ ﻳﺆﻛﺪ ﻋﻠﻰ ﺍﺳﺘﺮﺍﺗﻴﺠﻴﺔ ﺛﻘﺎﻓﻴﺔ ﺗﺪﻋﻢ ﺍﻟﻤﻌﺮﻓﺔ ﺍﻟﺼﺤﻴﺤﺔ‬ ‫ﻭﺃﻋﻼﻣﺎ ﻭﺍﺗﺠﺎﻫﺎﺕﻣﻊ ﻧﻈﺎﺋﺮﻩ ﻣﻦ ﺍﻟﻤﺬﺍﻫﺐ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬‫‬ ‫ﺑﺎﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲﺗﺮﺍﺛﺎ‬ ‫‬ ‫ﺇﻥ ﻛﻞ ﻧﻬﻀﺔ ﻣﺮﺟﻮﺓ‪ ،‬ﻭﻛﻞ ﺇﺻﻼﺡ ﻣﻨﺸﻮﺩ ﻓﻲ ﻋﺎﻟﻤﻴﻨﺎ ﺍﻟﻌﺮﺑﻲ ﻭﺍﻹﺳﻼﻣﻲ ﻟﻴﺲ‬ ‫ﻟﻬﻤﺎ ﻣﻦ ﺳﺒﻴﻞ ﻓﻲ ﻋﺎﻟﻢ ﺍﻹﻧﺠﺎﺯ ﺇﻻ ﺑﺤﻀﻮﺭ ﺍﻹﺳﻼﻡ ﻓﻲ ﻗﻠﺐ ﺍﻟﻤﺸﻬﺪ ﺑﺎﻋﺘﺒﺎﺭﻩ‬ ‫ﻣﻨﻄﻠﻖ ﺍﻟﻨﻬﻀﺔ ﻭﻣﺼﺪﺭ ﺍﻟﺸﺮﻋﻴﺔ ﻓﻲ ﻋﺎﻟﻢ ﻣﻔﺘﻮﺡ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﺴﺘﻠﻬﻢ ﺧﺒﺮﺍﺗﻪ ﻭﺃﻥ‬ ‫ﻧﺴﺘﻔﻴﺪ ﻣﻦ ﺗﺠﺎﺭﺑﻪ ﺩﻭﻥ ﺗﻔﺮﻳﻂ ﻓﻲ ﺍﻷﺻﻮﻝ ﺃﻭ ﺇﻓﺮﺍﻁ ﻓﻲ ﺍﻟﺬﻭﺑﺎﻥ‪.‬‬ ‫ﻭﻣﻮﺳﻮﻋﺔ ‬ ‫ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ ﻟﻴﺴﺖ ﺗﺎﺭﻳﺨ ﺎ ﻷﻓﻜﺎﺭ‪ ،‬ﻭﻟﻜﻨﻬﺎ ﺑﻴﺎﻥ ﻷﺣﻜﺎﻡ ﻓﻘﻬﻴﺔ‬ ‫ﺣﺠ ‪‬ﻴﺘﻬﺎ ﺍﻟﺪﻟﻴﻞ ﺍﻟﺸﺮﻋﻲ‪ ،‬ﻭﻣﺠﺎﻟﻬﺎ ﺍﻟﻮﺍﻗﻊ ﺍﻹﻧﺴﺎﻧﻲ‪ ،‬ﻭﻳﻤﻜﻦ ﺗﺮﺟﻤﺔ ﻏﺎﻳﺎﺗﻬﺎ ﻓﻴﻤﺎ ﻳﻠﻲ‪:‬‬ ‫ﺍﻟﺘﻌﺮﻳﻒ ﺑﺜﺮﻭﺓ ﻓﻘﻬﻴﺔ ﻟﻬﺎ ﻣﺮﺟﻌﻴﺘﻬﺎ ﻓﻲ ﺍﻟﻨﺼﻮﺹ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﻟﻬﺎ ﻣﻘﺪﻣﺎﺗﻬﺎ‬‫‪١‬‬ ‫ﻭﻣﻘﻮﻣﺎﺗﻬﺎ‪ ،‬ﻭﻟﻬﺎ ﺧﺼﻮﺻﻴﺘﻬﺎ ﻋﺒﺮ ﻣﺴﺎﺭ ﺗﺎﺭﻳﺨﻲ ﻃﻮﻳﻞ‪.‬‬ ‫‪ ٢‬ ﺇﻋﺎﺩﺓ ﺍﻟﺜﻘﺔ ﺇﻟﻰ ‬ ‫ﺍﻟﻔﻘﻪ ﺍﻟﺘﺸﺮﻳﻌﻲ ﺍﻹﺳﻼﻣﻲ ﺑﻌﺎﻣﺔ ﺑﻌﺪ ﺃﻥ ﻫﺠﺮﻩ ﺃﻫﻠﻪ ﻭﺍﻧﻐﻤﺴﻮﺍ ﻓﻲ‬ ‫ﺛﻘﺎﻓﺎﺕ ﻣﻐﺎﻳﺮﺓ ﺗﻌﻴﺶ ﺃﺯﻣﺔ ﻧﺼﻄﻠﻲ ﺑﻠﻈﺎﻫﺎ ﻭﻟﻢ ﻧﻜﻦ ﻣﻦ ﺟﻨﺎﺗﻬﺎ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪14‬‬ ‫ﺇﻥ ﻣﻮﺳﻮﻋﺔ ‬ ‫ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ ﻫﻲ ﺗﻘﺪﻳﻢ ﻋﻠﻤﻲ ﻟﻔﻘﻪ ﺣﻀﺎﺭﻱ ﺑﺄﺻﻮﻟﻪ ﻭﻓﺮﻭﻋﻪ‪.‬‬ ‫ﻭﻟﺨﺼﻮﺻﻴﺔ ﺍﻟﻤﺬﻫﺐ ﺟﺎﺀﺕ ﺍﻷﺻﻮﻝ ﻓﻲ ﺍﻟﻤﻮﺳﻮﻋﺔ ﻋﻠﻰ ﻣﺠﻠﺪﻳﻦ‪:‬‬ ‫ﺍﻷﻭﻝ‪ :‬ﻭﻳﻌﺮﺽ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﻋﻨﺪ ﺍﻹﺑﺎﺿﻴﺔ‪.‬‬ ‫ﺍﻟﺜﺎﻧﻲ‪ :‬ﻭﻳﺘﻨﺎﻭﻝ ﺍﻟﺘﻌﺮﻳﻒ ﺑﺄﺻﻮﻝ ‬ ‫ﺍﻟﻔﻘﻪ ﻋﻨﺪ ﺍﻹﺑﺎﺿﻴﺔ‪.‬‬ ‫ﻣﺬﻫﺒﺎ ﻋﺎﺷﺖ ﻓﻲ ﻇﻞ ﻧﻈﺎﻡ ﺍﺟﺘﻤﺎﻋﻲ ﺧﺎﺹ ﺗﻠﺘﺼﻖ ﻓﻴﻪ ﺃﺻﻮﻝ‬‫‬‫ﺫﻟﻚ ﺃﻥ ﺍﻹﺑﺎﺿﻴﺔ‬ ‫ﻣﻌﺎ ﻳﻨﻄﻠﻖ ﻓﻘﻪ ﺍﻟﻔﺮﻭﻉ ﻓﻲ ﻣﺠﺎﻻﺗﻪ ﺍﻟﻤﺨﺘﻠﻔﺔ ﻣﺮﺗﺒﻄ ﺎ ﺑﺄﺻﻮﻟﻪ‬‫‬ ‫ﺍﻟﺪﻳﻦ ﺑﺄﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ ،‬ﻭﻣﻨﻬﻤﺎ ‬ ‫ﻣﺘﺠﻬﺎ ﺇﻟﻰ ﻏﺎﻳﺔ ﻛﻠ ‪‬ﻴﺔ ﻫﻲ ﺩﻭﻟﺔ ﺍﻷﻳﺪﻳﻮﻟﻮﺟﻴﺎ ﺍﻟﻤﻔﺘﻮﺣﺔ ﻋﻠﻰ‬ ‫‬‫ﺍﻟﻌﻘﺎﺋﺪﻳﺔ ﻭﻣﺼﺎﺩﺭﻩ ﺍﻟﺸﺮﻋﻴﺔ‬ ‫ﻋﺎﻟﻤﻬﺎ‪ ،‬ﺍﻟﻤﺮﻧﺔ ﻓﻲ ﻣﻮﺍﺟﻬﺔ ﻭﺍﻗﻌﻬﺎ ﺍﻟﻤﺘﺤﺮﻙ ﻭﺍﻟﻤﺘﻐﻴﺮ‪.‬‬ ‫]‪[٣‬‬ ‫ﺇﻥ ﻣﻨﻬﺠﻴﺔ ﻫﺬﻩ ﺍﻟﻤﻮﺳﻮﻋﺔ ﺗﻨﺒﻊ ﻣﻦ ﻛﻮﻧﻬﺎ ﻣﻮﺳﻮﻋﺔ ﻓﻘﻬﻴﺔ ﻣﺘﺨﺼﺼﺔ‪،‬‬ ‫ﺗﻌﺮﺽ ﻣﺬﻫﺒﻬﺎ ﻛﻤﺎ ﻫﻮ ﺩﻭﻥ ﻣﻘﺎﺭﻧﺔ ﻣﻊ ﻏﻴﺮﻩ ﻣﻦ ﺍﻟﻤﺬﺍﻫﺐ؛ ﻷﻥ ﺍﻟﻤﻘﺎﺭﻧﺔ ﻓﻲ‬ ‫ﺟﺎﻧﺐ ﻣﻨﻬﺎ ﺗﺒﺪﻭ ﻭﻛﺄﻧﻬﺎ ﺍﻧﺘﺼﺎﺭ ﻟﻤﺬﻫﺐ ﻋﻠﻰ ﻣﺬﻫﺐ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﻳﻨﺒﻐﻲ ﺍﻟﺤﺬﺭ ﻣﻨﻪ‬ ‫ﻓﻲ ﺍﻷﻋﻤﺎﻝ ﺍﻟﻤﻮﺳﻮﻋﻴﺔ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﻭﻣﻦ ﺑﺎﺏ ﺃﻭﻟﻰ ﻓﻲ ﺍﻷﻋﻤﺎﻝ ﺍﻟﻤﻮﺳﻮﻋﻴﺔ‬ ‫ﻋﺮﺿﺎ ﺣﻴﺎﺩ ‪‬ﻳﺎ ﻻ ﻳﺪﺧﻞ ﻓﻴﻪ ﺗﻔﻀﻴﻞ‬ ‫‬‫ﺍﻟﺨﺎﺻﺔ‪ ،‬ﻭﻫﺬﺍ ﻻ ﻳﻌﻨﻲ ﺃﻥ ﺍﻟﻤﻮﺳﻮﻋﺔ ﺗﻘﺪﻡ‬ ‫ﺃﻗﺮﻩ ﺍﻟﻤﺬﻫﺐ ﺍﻹﺑﺎﺿﻲ ﺫﺍﺗﻪ‬ ‫ﺃﻭ ﺍﺧﺘﻴﺎﺭ‪ ،‬ﺇﻧﻬﺎ ﺗﺨﺘﺎﺭ ﺑﻴﻦ ﺍﻵﺭﺍﺀ ﺑﻤﻌﻴﺎﺭ ﺩﺍﺧﻠﻲ ‪‬‬ ‫ﺑﻘﻮﺍﻋﺪﻩ ﻭﺁﻟﻴﺎﺗﻪ ﻓﻲ ﺍﻟﺘﺮﺟﻴﺢ‪ ،‬ﻭﺍﺗﺠﺎﻫﺎﺗﻪ ﻓﻲ ﺍﻟﺘﻘﻨﻴﻦ‪.‬‬ ‫ﻭﻓﻲ ﺇﻋﺪﺍﺩ ﺍﻟﻤﻮﺳﻮﻋﺎﺕ ﻧﺤﻦ ﺃﻣﺎﻡ ﻃﺮﻳﻘﻴﻦ‪:‬‬ ‫ﺍﻷﻭﻝ‪ :‬ﻃﺮﻳﻘﺔ ﺍﻟﻤﻮﺿﻮﻋﺎﺕ‪ :‬ﻭﻓﻴﻬﺎ ﻳﺘﻢ ﺗﻘﺴﻴﻢ ﻣﺎﺩﺓ ﺍﻟﻤﻮﺳﻮﻋﺔ ﺇﻟﻰ ﻣﻮﺿﻮﻋﺎﺕ‬ ‫ﻋﺎﻣﺔ‪ ،‬ﻭﻳﺘﻢ ﺗﺮﺗﻴﺐ ﺃﺟﺰﺍﺀ ﺍﻟﻤﻮﺳﻮﻋﺔ ﺣﺴﺐ ﺗﺮﺗﻴﺐ ﺍﻟﻤﻮﺿﻮﻋﺎﺕ‪ ،‬ﻓﺎﻟﻤﺮﺟﻊ ﻓﻲ ﻫﺬﻩ‬ ‫ﺍﻟﻄﺮﻳﻘﺔ ﻫﻲ ﺍﻟﻤﻮﺿﻮﻉ ﻻ ﺍﻟﺤﺮﻑ‪.‬‬ ‫ﺍﻟﺜﺎﻧﻲ‪ :‬ﺍﻟﻄﺮﻳﻘﺔ ﺍﻷﺑﺠﺪﻳﺔ‪ :‬ﻭﻓﻴﻬﺎ ﺗﻘﺴﻢ ﻣﺼﻄﻠﺤﺎﺕ ﺍﻟﻤﻮﺳﻮﻋﺔ ﺣﺴﺐ ﺍﻟﺤﺮﻭﻑ‬ ‫ﺍﻷﺑﺠﺪﻳﺔ‪ ،‬ﻭﺗﺮﺩ ﻛﻞ ﻣﺎﺩﺓ ﺣﺴﺐ ﺍﻟﺤﺮﻑ ﺍﻷﻭﻝ ﻟﻬﺎ‪ ،‬ﻭﻫﺬﺍ ﺍﻻﺗﺠﺎﻩ ﺍﻟﻤﻮﺳﻮﻋﻲ ﻳﺮﻯ‬ ‫‪15‬‬‫ﺗﻘﺪﻳﻢ‬ ‫ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻌﺒﺮﺓ ﻓﻲ ﺗﺤﺪﻳﺪ ﺍﻟﺤﺮﻑ ﺍﻷﻭﻝ ﻣﻦ ﺍﻟﻜﻠﻤﺔ ﺑﺎﻟﻜﻠﻤﺔ ﺍﻟﻔﻘﻬﻴﺔ ﻧﻔﺴﻬﺎ‬ ‫ﻗﺎﻣﻮﺳﺎ‬ ‫‬‫ﻻ ﺑﺄﺻﻮﻟﻬﺎ ﺍﻟﻤﺠﺮﺩﺓ ﻭﻻ ﺑﺎﻟﻤﺼﺪﺭ‪ ،‬ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﻤﻮﺳﻮﻋﺔ ﺳﺠﻼ ﻓﻘﻬ ‪‬ﻴﺎ ﻭﻟﻴﺴﺖ‬ ‫ﻟﻐﻮ ‪‬ﻳﺎ‪ .‬ﻓﺎﻟﻜﻠﻤﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺃﻗﺮﺏ ﺇﻟﻰ ﺫﻫﻦ ﺍﻟﺒﺎﺣﺚ ﻣﻦ ﺍﻷﺻﻞ ﺍﻟﻤﺠﺮﺩ ﺃﻭ ﻣﺼﺪﺭﻩ‪.‬‬ ‫ﻭﻗﺪ ﺍﺧﺘﺮﻧﺎ ﻓﻲ ﻣﻮﺳﻮﻋﺔ ‬ ‫ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻷﻭﻟﻰ ﻣﺨﺎﻟﻔﻴﻦ ﺑﺬﻟﻚ ﻃﺮﻳﻘﺔ‬ ‫ﺇﻋﺪﺍﺩ ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ﻭﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻤﺼﺮﻳﺔ ﻭﻏﻴﺮﻫﻤﺎ ﻣﻦ ﻣﻮﺳﻮﻋﺎﺕ ‬ ‫ﺍﻟﻔﻘﻪ‬ ‫ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺫﻟﻚ ﻟﻸﺳﺒﺎﺏ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬ ‫‪ ١‬ ﺃﻥ ﺍﻟﻤﻮﺳﻮﻋﺎﺕ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻤﻮﺳﻮﻋﻴﺔ ﺍﻟﻤﺬﻫﺒﻴﺔ ﺗﻨﺎﺳﺒﻬﺎ ﻃﺮﻳﻘﺔ ﺍﻟﻤﻮﺿﻮﻋﺎﺕ‬ ‫ﻣﻊ ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻦ ﺇﻳﺠﺎﺑﻴﺎﺕ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻷﺑﺠﺪﻳﺔ ﺑﻮﺿﻊ ﻓﻬﺮﺱ ﻋﺎﻡ ﻳﺸﻤﻞ‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﺧﻴﺮ ﻣﻦ ﺍﻟﻤﻮﺳﻮﻋﺔ ﻳﺘﻢ ﺇﻋﺪﺍﺩﻩ ﺣﺴﺐ ﺍﻟﺤﺮﻭﻑ ﺍﻷﺑﺠﺪﻳﺔ‪.‬‬ ‫‪ ٢‬ ﺇﻥ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻷﺑﺠﺪﻳﺔ ﺗﻔﻘﺪ ﺻﻼﺣﻴﺘﻬﺎ ﻋﻨﺪ ﺇﻋﺪﺍﺩ ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ‬ ‫ﺍﻟﻤﺬﻫﺒﻴﺔ؛ ﻷﻧﻬﺎ ﺗﺸﺘﺖ ﺍﻟﻘﺎﺭﺉ ﻓﻼ ﻳﺴﺘﻮﻋﺐ ﺍﻟﻤﺎﺩﺓ ﺍﻟﻌﻠﻤﻴﺔ ﻟﻤﻮﺿﻮﻋﻪ ﺇﻻ‬ ‫ﺑﻌﺪ ﺇﻋﺎﺩﺓ ﺗﺮﺗﻴﺐ ﺃﻭﺭﺍﻗﻪ ﺍﻟﻤﻨﻘﻮﻟﺔ ﻣﻦ ﺃﺟﺰﺍﺀ ﻣﺘﻌﺪﺩﺓ ﻣﻦ ﺍﻟﻤﻮﺳﻮﻋﺔ‪ ،‬ﻓﻠﻮ ﺃﻧﻪ‬ ‫ﻳﺒﺤﺚ ﻓﻲ ﺍﻟﺼﻼﺓ ﻟﻮﺟﺪﻫﺎ ﻣﻮﺯﻋﺔ ﻋﻠﻰ ﻋﺪﺓ ﺃﺟﺰﺍﺀ؛ ﻓﺎﻟﻄﻬﺎﺭﺓ ﻓﻲ ﺟﺰﺀ‪،‬‬ ‫ﻭﺍﻹﻗﺎﻣﺔ ﻓﻲ ﺟﺰﺀ‪ ،‬ﺇﻟﻰ ﻏﻴﺮ ﺫﻟﻚ‪ ،‬ﻓﺘﻔﻜﻴﻚ ﺍﻟﻤﺎﺩﺓ ﺍﻟﻔﻘﻬﻴﺔ ﻭﻗﻄﻊ ﺗﺮﺍﺗﺒﻴﺘﻬﺎ‬ ‫ﻳﺮﺟﻊ ﺑﺎﻟﺴﻠﺐ ﻋﻠﻰ ﺃﻫﺪﺍﻑ ﺍﻟﻤﻮﺳﻮﻋﺔ ﻛﻠﻬﺎ‪ ،‬ﻟﺬﺍ ﻛﺎﻥ ﻣﻦ ﺍﻷﻧﺴﺐ ﺍﺧﺘﻴﺎﺭ‬ ‫ﻃﺮﻳﻘﺔ ﺍﻟﻤﻮﺿﻮﻋﺎﺕ ﻭﺍﺧﺘﻴﺎﺭ ﺍﻟﺘﺮﺗﻴﺐ ﺍﻟﻔﻘﻬﻲ ﺍﻟﺬﻱ ﺟﺮﻯ ﻋﻠﻴﻪ »ﺷﺮﺡ‬ ‫ﺗﺮﺗﻴﺒﺎ ﻟﻠﻤﻮﺳﻮﻋﺔ ﻣﻦ ﺩﺍﺧﻞ ﺍﻟﻤﺬﻫﺐ‪ ،‬ﻭﻗﺎﻡ ﺑﺈﻋﺪﺍﺩ ﺍﻟﻤﺎﺩﺓ‬ ‫‬‫ﺍﻟﻨﻴﻞ« ﻟﻴﻜﻮﻥ‬ ‫ﺍﻟﻌﻠﻤﻴﺔ ﻟﻜﻞ ﺟﺰﺀ ﻣﻦ ﻫﺬﻩ ﺍﻷﺟﺰﺍﺀ ﺑﺎﺣﺚ ﻣﺘﺨﺼﺺ ﻓﺠﺎﺀﺕ ﻋﻠﻰ ﻫﺬﺍ‬ ‫ﺍﻟﻨﺤﻮ ﻣﻦ ﺍﻟﺪﻗﺔ ﻭﺍﻟﻀﺒﻂ‪ ،‬ﻣﻊ ﺍﻟﻤﻨﻬﺠﻴﺔ ﺍﻟﺼﺎﺭﻣﺔ ﺑﺎﺭﺗﺒﺎﻁ ﺍﻟﻤﺎﺩﺓ ﺍﻟﻌﻠﻤﻴﺔ‬ ‫ﺑﻤﺼﺎﺩﺭﻫﺎ ﺍﻟﻤﺬﻫﺒﻴﺔ ﺍﻟﻤﻌﺘﻤﺪﺓ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﻤﺬﻫﺐ‪.‬‬ ‫ﺇﻥ ﻣﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ ‪‬‬ ‫ﺗﻘﺪﻡ ﻋﻤﻼ ﺟﺎﺩ‪‬ﺍ‪ ،‬ﻭﺭﺅﻳﺔ ﺟﺪﻳﺪﺓ ﻣﺴﺘﻬﺪﻓﺔ ﺧﺮﻳﻄﺔ‬ ‫ﻣﻌﺮﻓﻴﺔ ﺗﺴﺘﻮﻋﺐ ﺻﺤﻴﺢ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﺃﺻﻮﻟﻪ ﻭﻓﺮﻭﻋﻪ ﺑﻘﻮﺍﻋﺪﻩ ﻭﻣﻘﺎﺻﺪﻩ ﻭﻛﻠﻴﺎﺗﻪ‬ ‫ﻭﺟﺰﺋﻴﺎﺗﻪ؛ ﻓﺒﻐﻴﺮ ﺍﻟﻤﻌﺮﻓﺔ ﺍﻟﺼﺤﻴﺤﺔ ﻟﻦ ﺗﺼﻔﻮ ﺍﻟﺴﻴﺮﺓ‪ ،‬ﻭﻟﻦ ﺗﺼﻞ ﺇﻟﻰ ﺃﻫﺪﺍﻓﻬﺎ‬ ‫ﺍﻟﻤﺴﻴﺮﺓ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪16‬‬ ‫ﺍﻟﺮﺣﻤﻦ ﺍﻟﺴﺎﻟﻤﻲ‬ ‫ٰ‬‫ﺗﻘﺪﻡ ﺧﺎﻟﺺ ﺍﻟﺸﻜﺮ ﻟﻸﺳﺘﺎﺫ ﺍﻟﺪﻛﺘﻮﺭ‪ /‬ﻋﺒﺪ‬ ‫ﻭﻟﺠﻨﺔ ﺍﻟﻤﻮﺳﻮﻋﺔ ‬ ‫ﻟﺘﻔﺎﻧﻴﻪ ﻓﻲ ﺍﻟﻤﺴﺎﻋﺪﺓ ﻋﻠﻰ ﺇﺗﻤﺎﻡ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﺍﻟﻌﻠﻤﻲ‪ ،‬ﻭﻟﻤﺘﺎﺑﻌﺘﻪ ﺍﻟﺪﻗﻴﻘﺔ ﻟﻌﻤﻞ‬ ‫ﺍﻟﻤﻮﺳﻮﻋﺔ ﻓﻲ ﻛﻞ ﻣﺮﺍﺣﻠﻬﺎ‪.‬‬ ‫ﻭﻧﺤﻤﺪ ﺍﷲ ﺍﻥ ﺗ ‪‬ﻢ ﺇﻧﺠﺎﺯ ﺍﻷﺟﺰﺍﺀ ﺍﻟﺴﺒﻌﺔ ﺍﻷﻭﻟﻰ ﻣﻦ ﻫﺬﻩ ﺍﻟﻤﻮﺳﻮﻋﺔ‪ ،‬ﻭﺗﺒﻘﻰ ﺳﺒﻌﺔ‬ ‫‬ ‫ﺗﻀﻢ ﺍﻟﻤﻮﺍﺩ ﺍﻵﺗﻴﺔ‪:‬‬ ‫‪‬‬‫ﺃﺟﺰﺍﺀ ﺃﺧﺮﻯ ﺍﺿﺎﻓﺔ ﺇﻟﻰ ﻣﺠﻠﺪ ﺧﺎﺹ ﺑﺎﻟﻔﻬﺎﺭﺱ ﻭﻫﻲ‬ ‫ﺍﻟﻤﺠﻠﺪ ﺍﻟﺜﺎﻣﻦ‪ :‬ﺑﺎﺏ ﺍﻟﺮﺿﺎﻉ ﺍﻟﻰ ﺁﺧﺮ ﺑﺎﺏ ﺍﻟﻄﻼﻗﺔ‪.‬‬ ‫ﺍﻟﻤﺠﻠﺪ ﺍﻟﺘﺎﺳﻊ‪ :‬ﻓﻲ ﺍﻟﺒﻴﻮﻉ‪.‬‬ ‫ﺍﻟﻤﺠﻠﺪ ﺍﻟﻌﺎﺷﺮ‪ :‬ﺗﻜﻤﻠﺔ ﺃﺣﻜﺎﻡ ﺍﻟﺒﻴﻮﻉ‪.‬‬ ‫ﺍﻟﻤﺠﻠﺪ ﺍﻟﺤﺎﺩﻱ ﻋﺸﺮ‪ :‬ﺍﻻﺟﺎﺭﺍﺕ ﻭﺍﻟﻤﻀﺎﺭﺑﺔ ﻭﺍﻟﺸﺮﻛﺔ ﻭﺍﻟﺮﻫﻦ ﻭﺍﻟﺸﻔﻌﺔ ﻭﺍﻟﻬﺒﺔ‪.‬‬ ‫ﺍﻟﻤﺠﻠﺪ ﺍﻟﺜﺎﻧﻲ ﻋﺸﺮ‪ :‬ﺍﻟﻮﺻﺎﻳﺎﺍﻷﺣﻜﺎﻡﺍﻟﻨﻔﻘﺎﺕ‪.‬‬ ‫ﺍﻟﻤﺠﻠﺪ ﺍﻟﺜﺎﻟﺚ ﻋﺸﺮ‪ :‬ﺍﻟﺪﻣﺎﺀ ﻭﺍﻟﺪﻳﺎﺕ‪.‬‬ ‫ﺍﻟﻤﺠﻠﺪ ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ‪ :‬ﺍﻟﻔﺮﺍﺋﺾ ﺇﻟﻰ ﺁﺧﺮ ﻛﺘﺎﺏ ﺍﻟﻤﻨﺠﻴﺎﺕ ﻭﺍﻟﻤﻬﻠﻜﺎﺕ‪.‬‬ ‫ﺍﻟﻤﺠﻠﺪ ﺍﻟﺨﺎﻣﺲ ﻋﺸﺮ‪ :‬ﺍﻟﻔﻬﺎﺭﺱ ﺍﻟﻌﺎﻣﺔ‪.‬‬ ‫ﻭﺃﺧﻴﺮﺍ‪ ..‬ﻓﻤﺎ ﻛﺎﻥ ﻟﻬﺬﻩ ﺍﻟﻤﻮﺳﻮﻋﺔ ﺃﻥ ﺗﻨﺠﺰ‪ ،‬ﻭﻻ ﻷﺟﺰﺍﺋﻬﺎ ﺃﻥ ﺗﻜﺘﺐ‪ ،‬ﻟﻮﻻ‬ ‫‬ ‫ﺍﻟﺘﻮﺟﻴﻪ ﺍﻟﺪﻗﻴﻖ‪ ،‬ﻭﺍﻟﺮﻋﺎﻳﺔ ﺍﻟﻤﺴﺘﻤﺮﺓ‪ ،‬ﻭﺗﻘﺪﻳﻢ ﻛﻞ ﻣﺎ ﺗﺤﺘﺎﺟﻪ ﻋﻤﻠﻴﺔ ﺍﻹﻧﺠﺎﺯ ﻣﻦ ﺩﻋﻢ‬ ‫ﻋﻠﻤﻲ ﻭﻣﺎﺩﻱ ﻣﻦ ﻣﻌﺎﻟﻲ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺤﻤﺪ ﺍﻟﺴﺎﻟﻤﻲ ﻭﺯﻳﺮ ﺍﻷﻭﻗﺎﻑ ﻭﺍﻟﺸﺆﻭﻥ‬ ‫ﺍﻟﺪﻳﻨﻴﺔ ﺑﺴﻠﻄﻨﺔ ﻋﻤﺎﻥ‪ ،‬ﻓﻠﻪ ﻣﻦ ﺍﷲ ﺍﻟﻤﺜﻮﺑﺔ ﻭﻣﻦ ﺍﻟﻠﺠﻨﺔ ﺍﻟﻌﻠﻤﻴﺔ ﻟﻠﻤﻮﺳﻮﻋﺔ ﻛﻞ ﺍﻟﺸﻜﺮ‬ ‫ﻭﺍﻟﺘﻘﺪﻳﺮ‪.‬‬ ‫ﻭﺍﻟﺤﻤﺪ ﷲ ﺍﻟﺬﻱ ﺑﻨﻌﻤﺘﻪ ﺗﺘﻢ ﺍﻟﺼﺎﻟﺤﺎﺕ‪،،‬‬ ‫‬ ‫ا '‪*+‬ف ا )' ( ا '‬ ‫إ!م‬‫أ‪ .‬د‪'. '/! .‬ل ا‬ ‫ﻣﻮﺳﻮﻋﺎﺕ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲﺃ ‪‬ﻳﺎ ﻛﺎﻥ ﻣﻨﻬﺠﻬﺎﺗﻤﺜﻞ ﺣﺎﺟﺔ ﻣﻌﺎﺻﺮﺓ‬ ‫ﻟﻠﻤﺴﻠﻤﻴﻦ‪ ،‬ﻭﻃﺮﻳﻘﺎ ﺿﺮﻭﺭ ‪‬ﻳﺎ ﻟﻔﻬﻢ ﺍﻹﺳﻼﻡ‪ .‬ﻣﻦ ﻫﻨﺎ ﺍﻧﻄﻠﻘﺖ ﻓﻜﺮﺓ ﻫﺬﻩ‬ ‫ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﺘﻲ ﺗﺘﻨﺎﻭﻝ ﺍﻟﻔﻘﻪ ﺍﻹﺑﺎﺿﻲ‪ ،‬ﻭﺍﻟﺬﻱ ﺗﺒﺪﺃ ﺃﻋﻤﺎﻟﻪ ﺑﻤﻘﺪﻣﺎﺕ ﻟﻬﺎ ﺃﻫﻤﻴﺔ‬ ‫ﺃﻳﻀﺎ‬ ‫ﺧﺎﺻﺔ ﺗﺴﺘﻮﻋﺐ »ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ« ﺃﻭ »ﻋﻠﻢ ﺍﻟﻔﻘﻪ ﺍﻷﻛﺒﺮ«‪ ،‬ﻭﺗﺘﻨﺎﻭﻝ ‬ ‫»ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ« ﺍﻟﺬﻱ ﻫﻮ ﻓﻠﺴﻔﺔ ﺍﻟﺘﺸﺮﻳﻊ‪ ،‬ﻭﻫﻮ ﺃﻣﺮ ﻣﻨﻬﺠﻲ ﺧﺎﺹ ﺑﺎﻟﻔﻘﻪ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻋﻠﻰ ﺃﻥ ﺗﺒﺪﺃ ﺩﺭﺍﺳﺘﻬﺎ‬ ‫‬‫ﺍﻹﺑﺎﺿﻲ‪ ،‬ﺇﺫ ﺗﺤﺮﺹ ﺃﻏﻠﺐ ﺍﻟﻤﺆﻟﻔﺎﺕ ﺍﻟﻔﻘﻬﻴﺔ‬ ‫ﺑﻌﺮﺽ ﻣﻮﻗﻔﻬﺎ ﻣﻦ ﻋ ﻠﻤﻲ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﻭﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ؛ ﻛﻤﺪﺧﻞ ﻟﺪﺭﺍﺳﺔ ﻋﻠﻢ‬ ‫ﺑﺪ ﻟﻪ ﻣﻦ ﻣﻌﺮﻓﺔ ﺃﺳﺲ‬ ‫ﺍﻟﻔﻘﻪ‪ .‬ﻓﻴﺬﻫﺐ ﺍﺑﻦ ﺳﻼﻡ ﺍﻹﺑﺎﺿﻲ ﺇﻟﻰ ﺃﻥ ﺍﻟﻔﻘﻴﻪ ﻻ ‬ ‫ﺍﻟﺪﻳﻦ ﻭﻧﺸﺄﺗﻪ‪ ،‬ﻭﻋﻤﻦ ﻧﻘﻠﺖ ﺷﺮﺍﺋﻌﻪ‪ ،‬ﻛﻤﺎ ﻳﺠﺐ ﻣﻌﺮﻓﺔ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺍﻟﺬﻳﻦ ﺳﻠﻜﻮﺍ‬ ‫ﺍﻟﺼﺮﺍﻁ ﺍﻟﻤﺴﺘﻘﻴﻢ‪ ،‬ﻭﺍﺗﺒﻌﻮﺍ ﺗﻌﺎﻟﻴﻢ ﺍﻟﺪﻳﻦ ﺍﻟﺼﺤﻴﺤﺔ‪ .‬ﻭﺃﻥ ﻣﻌﺮﻓﺔ ﺃﺣﻜﺎﻡ ﺍﻟﺪﻳﻦ‬ ‫ﻟﻴﺴﺖ ﻛﺎﻓﻴﺔ ﻭﺣﺪﻫﺎ ﻋﻨﺪ ﺍﻟﺠﺪﺍﻝ ﻣﻊ ﺍﻟﻤﺨﺎﻟﻔﻴﻦ‪.‬‬ ‫ﻭﻣﻦ ﻫﻨﺎ ﻳﺼﺮﺡ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﺜﻤﻴﻨﻲ ﺃﻥ ﺃﻭﻝ ﻭﺍﺟﺐ ﻋﻠﻰ ﺍﻟﻤﻜ ﻠﻒ ﻫﻮ‬ ‫ﻣﻌﺮﻓﺔ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻓﺈﺫﺍ ﻋﻠﻤﻪ ﺗﺪﺭﺝ ﻣﻨﻪ ﻭﺍﻧﺘﻘﻞ ﺇﻟﻰ ﺳﻮﺍﻩ‪ ،‬ﻭﺃﻥ ﻣﻦ ﻟﻢ ﻳﻌﻠﻢ‬ ‫ﺍﻟﺘﻮﺣﻴﺪ ﻟﻢ ﻳﺘﺄﺕ ﻟﻪ ﺍﻻﻧﺘﻘﺎﻝ ﺇﻟﻰ ﺍﻟﻌﺒﺎﺩﺍﺕ‪.‬‬ ‫ﻭﻳﺮﻯ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﺃﻥ ﻣﻦ ﺷﺮﻭﻁ ﺍﻟﻤﺠﺘﻬﺪ ﺃﻥ ﻳﻜﻮﻥ ﻋﺎﺭﻓﺎ ﺑﺎﻷﺻﻮﻝ‪،‬‬ ‫ﻭﺍﻟﻤﺮﺍﺩ ﺑﻬﺎ‪ :‬ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ؛ ﻷﻧﻬﻤﺎ ﻳﺤﻤﻴﺎﻥ ﺍﻟﻤﺠﺘﻬﺪ ﻣﻦ ﺍﻟﺘﻠﺒﺲ‬ ‫ﻣﺘﻠﺒﺴﺎ ﺑﺎﻟﻬﻮﻯ‪ ،‬ﻓﻼ ﻳﺆﻣﻦ ﻣﻨﻪ ﺍﻟﻐﻠﻂ ﻓﻲ ﺍﻟﻔﺘﻮﻯ‪.‬‬ ‫‬‫ﺑﺎﻟﻌﻘﺎﺋﺪ ﺍﻟﻀﺎﻟﺔ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪18‬‬ ‫ﻛﺜﻴﺮﺍ ﻣﻦ ﺍﻟﻤﺴﺎﺋﻞ ﻋﻠﻰ ﺍﻋﺘﻘﺎﺩﻩ ﺍﻟﻔﺎﺳﺪ‪ ،‬ﻭﻫﻲ ﺻﺤﻴﺤﺔ‬ ‫ﻓﻜﻢ ﻣﻦ ﻣﺠﺘﻬﺪ ﺣﻤﻞ ‬ ‫ﻋﻠﻰ ﻗﺎﻋﺪﺗﻪ‪ ،‬ﻭﻟﻜﻦ ﻗﺎﻋﺪﺗﻪ ﻓﺎﺳﺪﺓ‪ .‬ﺃﻣﺎ ﺍﻟﻤﺤﻖ ﻓﻲ ﻋﻘﺎﺋﺪﻩ‪ ،‬ﻓﺈﻧﻪ ﻳﺆﻣﻦ ﻣﻨﻪ ﺫﻟﻚ‪،‬‬ ‫ﺑﺎﻧﻴﺎ ﻋﻠﻰ ﺻﻮﺍﺏ‪ ،‬ﻭﺇﻥ ﺃﺧﻄﺄ ﻓﻲ ﺍﺟﺘﻬﺎﺩﻩ ﻛﺎﻥ‬ ‫ﻷﻧﻪ ﺇﻥ ﺑﻨﻰ ﻋﻠﻰ ﻗﺎﻋﺪﺗﻪ ﻛﺎﻥ ‬ ‫ﺧﻄﺆﻩ ﻏﻴﺮ ﻣﺨﺎﻟﻒ ﻟﻠﻘﻄﻌﻴﺎﺕ‪.‬‬ ‫ﻭﻳﺘﻨﺎﻭﻝ ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ ﻣﻦ ﻫﺬﻩ ﺍﻟﻤﻮﺳﻮﻋﺔ‪ ،‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﺃﻭ ﻋﻠﻢ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻛﻤﺎ ﺟﺎﺀ ﻓﻲ ﺍﻟﻜﺘﺎﺑﺎﺕ ﺍﻟﻤﺒﻜﺮﺓ ﻭﺍﻟﻤﺘﺄﺧﺮﺓ ﻭﺍﻟﺤﺪﻳﺜﺔ‪ ،‬ﻭﻫﻮ‬ ‫‬‫ﺍﻟﻜﻼﻡ ﻋﻨﺪ‬ ‫ﻋﻠﻢ ﺍﻟﻌﻠﻮﻡ ﻓﻲ ﺍﻟﻨﺴﻖ ﺍﻟﻌﻠﻤﻲ ﺍﻹﺳﻼﻣﻲ‪.‬‬ ‫ﻌﺮﻑ ﻗﻄﺐ ﺍﻷﺋﻤﺔ ‪‬‬ ‫ﺍﻟﻌﻼﻣﺔ ﺃﻃﻔﻴﺶ ﺍﻷﺻﻞ ﺑﺄﻧﻪ ﻣﺎ ﻋﺮﻑ ﺑﻪ ﺣﻜﻢ ﻏﻴﺮﻩ‪،‬‬‫ﻭﻳ ‪‬‬ ‫‬ ‫ﻭﺍﻟﻔﺮﻉ ﺑﺄﻧﻪ ﻣﺎ ﻋﺮﻑ ﺣﻜﻤﻪ ﺑﻐﻴﺮﻩ‪ ،‬ﻓﺎﻷﺻﻮﻝ ﻛﻠﻴﺎﺕ‪ ،‬ﻭﺍﻟﻔﺮﻭﻉ ﺗﺴﺘﻮﻋﺐ‬ ‫ﺍﻟﺠﺰﺋﻴﺎﺕ‪ ،‬ﻭﺇﺫﺍ ﺃﺭﺩﺕ ﺃﻥ ﺗﻨﻈﺮ ﻓﻲ ﻋﻠﻢ ﺍﻟﻔﻘﻪ ﻓﻼ ﺑﺪ ﻣﻦ ﻣﻌﺮﻓﺔ ﺍﻟﻤﻘﺪﻣﺎﺕ‬ ‫ﺍﻟﻜﻼﻣﻴﺔ؛ ﻷﻥ ﺍﻟﻤﺨﻄﺊ ﻓﻴﻬﺎ ﺧﺎﺭﺝ ﻋﻦ ﺍﻟﺤﻖ‪ ،‬ﺑﻴﻨﻤﺎ ﻋﻠﻢ ﺍﻟﻔﺮﻭﻉ ﺍﻟﻤﺼﻴﺐ ﻓﻴﻪ‬ ‫ﻏﺎﻧﻢ ﻭﺍﻟﻤﺨﻄﺊ ﺳﺎﻟﻢ‪.‬‬ ‫ﻭﻳﻀﻊ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﻣﻮﺿﻮﻋﺎﺕ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﻓﻲ ﻣﺒﺤﺚ ﺍﻟﻌﻠﻢ ﺍﻟﻀﺮﻭﺭﻱ‪،‬‬ ‫ﻭﻣﻦ ﻣﻮﺿﻮﻋﺎﺗﻪ ﻣﻌﺮﻓﺔ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﻣﻌﺮﻓﺔ ﺍﻟﺮﺳﻮﻝ ﮊ ﻭﺣﻘﻴﻘﺔ ﻣﺎ ﺟﺎﺀ ﺑﻪ‪،‬‬ ‫ﻭﻣﻌﺮﻓﺔ ﺍﻟﻤﻮﺕ ﻭﺍﻟﺒﻌﺚ ﻭﺍﻟﺤﺴﺎﺏ‪ ،‬ﻭﺍﻟﺠﻨﺔ ﻭﺍﻟﻨﺎﺭ‪ ،‬ﻭﺍﻟﻤﻼﺋﻜﺔ ﻭﺍﻷﻧﺒﻴﺎﺀ‪،‬‬ ‫ﻭﺍﻟﻜﺘﺐ‪ ،‬ﻭﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ‪ ،‬ﻭﺍﻟﺨﻮﻑ ﻭﺍﻟﺮﺟﺎﺀ‪ ،‬ﻭﺍﻟﻮﻻﻳﺔ ﻷﻫﻞ ﺍﻟﻄﺎﻋﺔ‪ ،‬ﻭﺍﻟﺒﺮﺍﺀﺓ‬ ‫ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﺼﻴﺎﻥ‪ ،‬ﻭﺍﻟﻮﻗﻮﻑ ﻋ ‪‬ﻤﻦ ﺟﻬﻞ ﺣﺎﻟﻪ‪.‬‬ ‫ﻭﺃﺳﺎﺱ ﺍﻹﻳﻤﺎﻥ ﻳﺮﺟﻊ ﻋﻨﺪ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺇﻟﻰ ﺣﺪﻳﺚ ﺍﻟﻨﺒﻲ ﮊ ﻋﻨﺪﻣﺎ ﺳﺄﻟﻪ‬ ‫ﺟﺒﺮﻳﻞ ‪ ‰‬ﻋﻦ ﻣﻌﻨﻰ ﺍﻹﻳﻤﺎﻥ‪ ،‬ﻓﻘﺎﻝ‪» :‬ﺃﻥ ﺗﺆﻣﻦ ﺑﺎﷲ ﻭﻣﻼﺋﻜﺘﻪ ﻭﻛﺘﺒﻪ ﻭﺭﺳﻠﻪ‬ ‫ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻭﺍﻟﻘﺪﺭ ﺧﻴﺮﻩ ﻭﺷﺮﻩ«‪.‬‬ ‫ﻭﻋﻠﻰ ﺃﺳﺎﺱ ﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ ﺍﻟﺸﺮﻳﻒ ﺑﻨﻰ ﺍﻟﻤﺴﻠﻤﻮﻥ ﻋﻠﻢ ﺃﺻﻮﻝ‬ ‫ﺍﻟﺪﻳﻦ ﺍﻟﺬﻱ ﻳﺪﻭﺭ ﺣﻮﻝ ﺳﺘﺔ ﺃﺻﻮﻝ‪ ،‬ﺇﻻ ﺃﻧﻬﻢ ﻓﻲ ﻣﺆﻟﻔﺎﺗﻬﻢ ﻟﻢ ﻳﺘﻔﻘﻮﺍ ﻋﻠﻰ ﻋﺪﺩ‬ ‫‪19‬‬‫ﻣﻘﺪﻣﺔ‬ ‫ﻫﺬﻩ ﺍﻷﺻﻮﻝ‪ ،‬ﻓﻨﺠﺪ ﺑﻌﻀﻬﻢ ﻳﺼﻞ ﺑﻬﺎ ﺇﻟﻰ ﻋﺸﺮﻳﻦ ﺃﺻﻼ ﺃﻭ ﺃﻛﺜﺮ‪ ،‬ﻣﺜﻞ ﺍﻹﻣﺎﻡ‬ ‫ﻓﺨﺮ ﺍﻟﺪﻳﻦ ﺍﻟﺮﺍﺯﻱ ﺍﻟﺬﻱ ﻳﺘﺤﺪﺙ ﻋﻦ ﺍﻷﺻﻮﻝ ﻭﻳﺼﻞ ﺇﻟﻰ ﺃﻛﺜﺮ ﻣﻦ ﻫﺬﺍ ﺍﻟﻌﺪﺩ‬ ‫ﻓﻲ ﻛﺘﺎﺏ ﺍﻷﺭﺑﻌﻴﻦ ﻓﻲ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‪.‬‬ ‫ﻭﻫﺬﺍ ﺍﻟﺨﻼﻑ ﺣﻮﻝ ﻋﺪﺩ ﺍﻷﺻﻮﻝ ﻳﺠﺪ ﻣﻜﺎﻧﻪ ﻓﻲ ﻋﻠﻢ ﺍﻟﻜﻼﻡ ﺍﻹﺑﺎﺿﻲ‬ ‫ﻭﻣﻀﻴﻖ‪ ،‬ﻓﺒﻌﻀﻬﻢ‬ ‫‬‫ﻣﻮﺳﻊ‬ ‫ﺃﻳﻀﺎ‪ ،‬ﺣﻴﺚ ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻲ ﻫﺬﻩ ﺍﻷﺻﻮﻝ ﺑﻴﻦ ‬ ‫‬ ‫ﻳﺬﻛﺮ ﺃﺭﺑﻌﺔ ﺃﻭ ﺧﻤﺴﺔ‪ ،‬ﻭﺑﻌﻀﻬﻢ ﻳﺼﻞ ﺑﻬﺎ ﺇﻟﻰ ﻋﺸﺮﻳﻦ ﺃﺻﻼ‪.‬‬ ‫ﻗﺪﻣﻪ »ﻋﺎﻣﺮ ﺍﻟﺸﻤﺎﺧﻲ« ﻓﻲ ﻛﺘﺎﺑﻪ‬ ‫ﻭﻗﺪ ﺍﺧﺘﺮﻧﺎ ﻓﻲ ﻋﻤﻠﻨﺎ ﻫﺬﺍ ﺍﻟﺘﻘﺴﻴﻢ ﺍﻟﺬﻱ ‬ ‫»ﺍﻟﺪﻳﺎﻧﺎﺕ«‪ ،‬ﻭ»ﺗﺒﻐﻮﺭﻳﻦ« ﻓﻲ ﻛﺘﺎﺑﻪ »ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ«؛ ﻷﻧﻪ ﺗﻘﺴﻴﻢ ﻳﺘﻮﺳﻂ ﻓﻲ‬ ‫ﺍﻟﻌﺮﺽ‪ ،‬ﻓﻼ ﻳﻌﺘﻤﺪ ﺍﻹﺟﻤﺎﻝ ﻓﻲ ﺍﻟﺘﻘﺴﻴﻢ ﺍﻟﺬﻱ ﻻ ﻳﺘﺠﺎﻭﺯ ﺍﻷﺻﻮﻝ ﺍﻷﺭﺑﻌﺔ ﺃﻭ‬ ‫ﺍﻟﺨﻤﺴﺔ‪ ،‬ﻭﻻ ﻳﺴﺘﻐﺮﻕ ﻓﻲ ﺍﻟﺘﻘﺴﻴﻢ ﺍﻟﻤﻔﺼﻞ ﺍﻟﺬﻱ ﻳﺼﻞ ﺑﺎﻷﺻﻮﻝ ﺇﻟﻰ ﺍﻟﻌﺸﺮﻳﻦ‪.‬‬ ‫ﻭﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﻋﻨﺪﻫﻤﺎﺍﻟﺸﻤﺎﺧﻲ ﻭﺗﺒﻐﻮﺭﻳﻦﻋﺸﺮﺓ ﺃﺻﻮﻝ‪ ،‬ﻫﻲ‪:‬‬ ‫ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻭﺍﻟﻘﺪﺭ‪ ،‬ﻭﺍﻟﻌﺪﻝ‪ ،‬ﻭﺍﻟﻮﻋﺪ ﻭﺍﻟﻮﻋﻴﺪ‪ ،‬ﻭﺍﻟﻤﻨﺰﻟﺔ ﺑﻴﻦ ﺍﻟﻤﻨﺰﻟﺘﻴﻦ‪ ،‬ﻭﻻ‬ ‫ﻣﻨﺰﻟﺔ ﺑﻴﻦ ﺍﻟﻤﻨﺰﻟﺘﻴﻦ‪ ،‬ﻭﺍﻷﺳﻤﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ‪ ،‬ﻭﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ‪ ،‬ﻭﺍﻟﻮﻻﻳﺔ ﻭﺍﻟﺒﺮﺍﺀﺓ‪،‬‬ ‫ﺃﻳﻀﺎ ﺫﻫﺐ ﺃﻃﻔﻴﺶ ﻓﻲ ﻛﺘﺎﺑﻪ »ﺷﺮﺡ‬ ‫ﻭﺍﻷﺳﻤﺎﺀ ﻭﺍﻷﺣﻜﺎﻡ‪ ،‬ﻭﺇﻟﻰ ﻫﺬﺍ ﺍﻻﺗﺠﺎﻩ ‬ ‫ﻋﻘﻴﺪﺓ ﺍﻟﺘﻮﺣﻴﺪ«‪ ،‬ﻭﻋﻤﺮ ﺑﻦ ﺟﻤﻴﻊ ﻓﻲ ﻛﺘﺎﺑﻪ »ﻣﻘﺪﻣﺔ ﺍﻟﺘﻮﺣﻴﺪ« ﻓﻲ ﺃﻥ ﺍﻷﺻﻮﻝ‬ ‫ﻋﺸﺮﺓ‪ ،‬ﻭﺇﻥ ﺍﺧﺘﻠﻔﺎ ﻓﻲ ﻣﺴﻤﻴﺎﺗﻬﺎ‪ .‬ﺇﻻ ﺃﻧﻨﺎﻭﺑﻬﺪﻑ ﺳﻬﻮﻟﺔ ﻋﺮﺽ ﺍﻟﻤﺎﺩﺓ‬ ‫ﺍﻟﻌﻠﻤﻴﺔ ﻓﻲ ﻣﻮﺳﻮﻋﺔ ﻋﺎﻣﺔﺃﺩﺧﻠﻨﺎ ﺗﻌﺪﻳﻼﺕ ﻃﻔﻴﻔﺔ ﺗﺠﻤﻊ ﻣﺎ ﺭﺃﻳﻨﺎ ﺟﻤﻌﻪ‬ ‫ﺣﺮﺻﺎ ﻋﻠﻰ ﻋﺪﻡ ﺍﻻﺳﺘﻐﺮﺍﻕ ﻓﻲ ﺍﻟﺘﻔﺎﺻﻴﻞ‪ ،‬ﻭﺫﻟﻚ ﻋﻠﻰ ﺍﻟﻨﺤﻮ ﺍﻟﺘﺎﻟﻲ‪:‬‬ ‫‬ ‫ﺃﻭﻻ‪ :‬ﻋﺮﺿﻨﺎ ﺑﻌﺪ ﺃﺻﻞ »ﺍﻟﺘﻮﺣﻴﺪ« ﺃﺻﻞ »ﺍﻷﺳﻤﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ ﺍﻹﻟﻬﻴﺔ«‬ ‫ﻣﻌﺎ ﻓﻲ ﺍﻟﺤﺪﻳﺚ ﻋﻦ ﺍﷲ ﺗﻌﺎﻟﻰ‪.‬‬ ‫ﻻﺭﺗﺒﺎﻃﻬﻤﺎ ‬ ‫ﺛﺎﻧﻴﺎ‪ :‬ﻋﺮﺿﻨﺎ ﻣﻊ ﺃﺻﻞ »ﺍﻟﻌﺪﻝ ﺍﻹﻟﻬﻲ« ﻣﺴﺎﺋﻞ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﻤﻼﺋﻜﺔ ﻭﺍﻟﻜﺘﺐ‪،‬‬ ‫‬ ‫ﻭﻗﺪ ﺟﺎﺀ ﺫﻛﺮﻫﺎ ﺿﻤﻦ ﺃﺻﻮﻝ ﺍﻹﻳﻤﺎﻥ ﺍﻟﺴﺘﺔ ﻓﻲ ﺣﺪﻳﺚ ﺟﺒﺮﻳﻞ ‪ ، ‰‬ﺑﺎﻋﺘﺒﺎﺭﻫﺎ‬ ‫ﻭﺷﺎﺋﺞ ﺍﻟﻘﺮﺑﻰ ﺑﻴﻨﻬﺎ ﻭﺑﻴﻦ ﺃﺻﻞ ﺍﻟﻌﺪﻝ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪20‬‬ ‫ﺛﺎﻟﺜﺎ‪ :‬ﻧﻌﺮﺽ ﻣﻊ ﺃﺻﻞ »ﺍﻟﻮﻋﺪ ﻭﺍﻟﻮﻋﻴﺪ« ﻣﻮﺿﻮﻉ ﺍﻟﺒﻌﺚ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ‪،‬‬ ‫ﺑﺎﻋﺘﺒﺎﺭ ﺃﻥ ﺑﻬﻤﺎ ﻳﺘﺤﻘﻖ ﺍﻟﺠﺰﺍﺀ ﺍﻹﻟﻬﻲ ﺍﻟﻨﺎﺗﺞ ﻋﻦ ﺍﻟﻮﻋﺪ ﻭﺍﻟﻮﻋﻴﺪ‪.‬‬ ‫ﺭﺍﺑﻌﺎ‪ :‬ﻋﺮﺿﻨﺎ ﻷﺻﻞ »ﻻ ﻣﻨﺰﻟﺔ ﺑﻴﻦ ﺍﻟﻤﻨﺰﻟﺘﻴﻦ« ﻣﻊ ﺃﺻﻞ »ﺍﻟﻤﻨﺰﻟﺔ ﺑﻴﻦ‬ ‫‬ ‫ﺍﻟﻤﻨﺰﻟﺘﻴﻦ«؛ ﻷﻥ ﺍﻷﻓﻜﺎﺭ ﺑﻴﻨﻬﻤﺎ ﻣﺘﻘﺎﺭﺑﺔ‪ ،‬ﻭﺑﻴﻨﻬﻤﺎ ﺍﺭﺗﺒﺎﻁ ﻭﺗﺸﺎﺑﻚ ﻳﺼﻌﺐ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺑﺎﻹﺿﺎﻓﺔ ﺇﻟﻰ‬ ‫‬‫ﻓﺼﻠﻪ‪ ،‬ﺧﺎﺻ ﺔ ﻭﺃﻧﻬﻤﺎ ﻣﻦ ﺍﻷﺻﻮﻝ ﺍﻟﺘﻲ ﺗﻤﻴﺰ ﺑﻬﺎ‬ ‫ﺗﻤﻴﺰﻫﻢ ﺑﺄﺻﻠﻲ »ﺍﻟﻮﻻﻳﺔ ﻭﺍﻟﺒﺮﺍﺀﺓ« ﻭ»ﺍﻷﺳﻤﺎﺀ ﻭﺍﻷﺣﻜﺎﻡ«‪.‬‬ ‫ﺧﺎﻣﺴﺎ‪ :‬ﺟﻌﻠﻨﺎ ﻣﺴﺄﻟﺔ »ﺍﻹﻣﺎﻣﺔ« ﺇﻟﻰ ﺟﻮﺍﺭ ﺃﺻﻞ »ﺍﻷﻣﺮ ﺑﺎﻟﻤﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ‬ ‫‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‬ ‫‬‫ﻋﻦ ﺍﻟﻤﻨﻜﺮ«؛ ﻷﻥ ﻭﺟﻮﺏ ﺍﻹﻣﺎﻣﺔ ﻣﻦ ﺿﺮﻭﺭﺍﺕ ﻫﺬﺍ ﺍﻷﺻﻞ‪ .‬ﺇﺫ ﻳﺆﻛﺪ‬ ‫ﻋﻠﻰ ﺩﻭﺭ ﺍﻹﻣﺎﻡ ﻓﻲ ﺍﻷﻣﺮ ﺑﺎﻟﻤﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﻤﻨﻜﺮ‪ ،‬ﻭﺃﻧﻬﻤﺎ ﻻ ﻳﺴﺘﻘﻴﻤﺎﻥ‬ ‫ﺇﻻ ﺑﺈﻣﺎﻡ ﻋﺎﺩﻝ‪.‬‬ ‫ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﻣﻬﺎﻡ ﺍﻹﻣﺎﻡ ﺗﻮﺟﺪ ﺑﺎﻟﺘﻔﺼﻴﻞ ﻓﻲ ﺍﻟﺴﻴﺎﺳﺔ ﺍﻟﺸﺮﻋﻴﺔ ﺇﻻ ﺃﻥ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺑﺸﻜﻞ ﻣﻮﺳﻊ ﺿﻤﻦ‬ ‫‬‫ﻭﺟﻮﺏ ﻧﺼﺐ ﺍﻹﻣﺎﻡ‪ ،‬ﻭﺷﺮﻭﻃﻪ‪ ،‬ﺃﻣﻮﺭ ﺗﻨﺎﻭﻟﻬﺎ‬ ‫ﻫﺬﺍ ﺍﻷﺻﻞ‪ ،‬ﻓﻬﻮ ﺃﺣﺪ ﺍﻟﻮﺳﺎﺋﻞ ﺍﻟﺘﻄﺒﻴﻘﻴﺔ ﻟﻪ‪.‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺃﻥ ﻧﺮﺟﻊ ﺇﻟﻰ‬ ‫‬‫ﻭﺣﺮﺻﻨﺎ ﻓﻲ ﻣﻨﻬﺞ ﻋﺮﺿﻨﺎ ﻷﺻﻮﻝ ﺍﻟﺪﻳﻦ ﻋﻨﺪ‬ ‫ﻣﺼﺎﺩﺭﻫﻢ ﺍﻟﺨﺎﺻﺔ؛ ﻟﻤﻌﺮﻓﺔ ﺁﺭﺍﺀ ﻋﻠﻤﺎﺋﻬﻢ ﺍﻟﺘﻲ ﺗﻢ ﺗﻮﺛﻴﻘﻬﺎ ﻓﻲ ﺍﻟﺘﺮﺍﺙ ﺍﻹﺑﺎﺿﻲ‬ ‫ ﻗﺪﻳﻤﻪ ﻭﺣﺪﻳﺜﻪﻭﻟﻢ ﻧﺴﺘﺨﺪﻡ ﺍﻟﻤﺮﺍﺟﻊ ﺍﻟﻮﺳﻴﻄﺔ‪ ،‬ﻭﻟﻢ ﻧﺮﺟﻊ ﺇﻟﻰ ﻛﺘﺐ ﺍﻟﻔﺮﻕ‬ ‫ﺍﻷﺧﺮﻯ ﺑﻤﺎ ﻓﻴﻬﺎ ﻣﻦ ﻣﻨﺎﻇﺮﺍﺕ‪ ،‬ﻭﻣﺎ ﻳﺴﺘﺘﺒﻊ ﺫﻟﻚ ﻣﻦ ﻧﻘﻮﻝ‪.‬‬ ‫ﻟﻘﺪ ﻃﺒﻘﻨﺎ ﺑﺪﻗﺔ ﻗﺎﻋﺪﺓ »ﻻ ﻳﻨﻘﻞ ﻋﻦ ﻣﺨﺎﻟﻒ ﻓﻲ ﺍﻟﻤﺬﻫﺐ« ﺑﺎﻋﺘﺒﺎﺭﻫﺎ ﻗﺎﻋﺪﺓ‬ ‫ﺫﻫﺒﻴﺔ ﻓﻲ ﻣﻨﻬﺠﻴﺔ ﺍﻟﺘﻔﻜﻴﺮ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺗﻌﻴﺪ ﺍﻷﻣﺮ ﺇﻟﻰ ﻧﺼﺎﺑﻪ‪ ،‬ﻭﺍﻟﺤﻖ ﺇﻟﻰ‬ ‫ﺃﺻﺤﺎﺑﻪ‪ ،‬ﻭﺃﺭﺟﻮ ﺃﻥ ﺃﻛﻮﻥ ﺃﻣﻴﻨﺔ ﻓﻴﻤﺎ ﻗﺪﻣﺖ‪ ،‬ﻭﻓﻴﺔ ﻟﻤﺎ ﺍﺳﺘﻬﺪﻓﺖ‪.‬‬ ‫ﻭﻋﻠﻰ ﺍﷲ ﺍﻟﺘﻮﻓﻴﻖ‪،،‬‬ ‫د‪ (4! .‬أ‪ '3‬أ ز‬ ‫ﺍﻟﻘﺎﻫﺮﺓ ‪٢٠١٥/٣/٢١‬ﻡ‬ ‫ا ‪6‬ب اﻷول‬ ‫!‪ 9#:‬اﻹ ‪8‬‬ ‫;  أل ا‬ ‫‪23‬‬ ‫ا =< اﻷول‬ ‫; @?‪ *8‬ا )‪4‬ان‬ ‫‪ ١‬ا '*اد  '‪9#:‬‬ ‫ﺍﻟﻤﺬﻫﺐ ﻓﻲ ﺍﻻﺻﻄﻼﺡ ﺍﺳﻢ ﻟﻠﻄﺮﻳﻖ ﺍﻟﺬﻱ ﺑﺎﻧﺖ ﺑﻪ ﻛﻞ ﻓﺮﻗﺔ ﻓﻲ ﺍﻟﻔﺮﻭﻉ‬ ‫ﻭﻣﺴﺎﺋﻞ ﺍﻻﺳﺘﻨﺒﺎﻁ ﻭﺍﻟﻘﻴﺎﺱ‪ .‬ﻭﻟﻴﺲ ﻓﻲ ﺍﻟﻤﺬﻫﺐ ﻗﻄﻊ ﻋﺬﺭ ﺍﻟﻤﺨﺎﻟﻒ‪ ،‬ﻭﻻ‬ ‫ﺗﻔﺴﻴﻖ ﻭﻻ ﺗﻜﻔﻴﺮ‪ .‬ﻭﺍﻟﻤﺼﻴﺐ ﻓﻲ ﺗﻠﻚ ﺍﻟﻤﺴﺎﺋﻞ ﻭﺍﺣﺪ ﻏﻴﺮ ﻣﻌ ‪‬ﻴﻦ‪.‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻟﻠﻤﺬﻫﺒﻴﺔ ﻗﺎﻝ ﺍﻟﺴﺎﻟﻤﻲ )ﺕ ‪١٣٣٢‬ﻫ‪١٩١٤/‬ﻡ(‪:‬‬ ‫‬‫ﻭﻓﻲ ﺑﻴﺎﻥ ﺍﻋﺘﺒﺎﺭ‬ ‫»ﻟﻴﺲ ﻟﻨﺎ ﻣﺬﻫﺐ ﺇﻻ ﺍﻹﺳﻼﻡ‪ ،‬ﻓﻤﻦ ﺛﻢ ﺗﺠﺪﻧﺎ ﻧﻘﺒﻞ ﺍﻟﺤﻖ ﻣﻤﻦ ﺟﺎﺀ ﺑﻪ‪ ،‬ﻭﺇﻥ‬ ‫ﺣﺒﻴﺒﺎ‪ ،‬ﻭﻧﻌﺮﻑ ﺍﻟﺮﺟﺎﻝ‬ ‫‬‫ﺑﻐﻴﻀﺎ‪ ،‬ﻭﻧﺮﺩ ﺍﻟﺒﺎﻃﻞ ﻋﻠﻰ ﻣﻦ ﺟﺎﺀ ﺑﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ‬ ‫‬‫ﻛﺎﻥ‬ ‫ﺑﺎﻟﺤﻖ‪ ،‬ﻓﺎﻟﻜﺒﻴﺮ ﻋﻨﺪﻧﺎ ﻣﻦ ﻭﺍﻓﻘﻪ‪ ،‬ﻭﺍﻟﺼﻐﻴﺮ ﻣﻦ ﺧﺎﻟﻔﻪ‪ ،‬ﻭﻟﻢ ﻳﺸﺮﻉ ﻟﻨﺎ ﺍﺑﻦ ﺇﺑﺎﺽ‬ ‫ﻣﺬﻫﺒﺎ‪ ،‬ﻭﺇﻧﻤﺎ ﻧﺴﺒﻨﺎ ﺇﻟﻴﻪ ﻟﻀﺮﻭﺭﺓ ﺍﻟﺘﻤﻴﻴﺰ‪ ،‬ﺣﻴﻦ ﺫﻫﺐ ﻛﻞ ﻓﺮﻳﻖ ﺇﻟﻰ ﻃﺮﻳﻖ‪ ،‬ﻭﺃﻣﺎ‬ ‫‬ ‫ﺍﻟﺪﻳﻦ ﻓﻬﻮ ﻋﻨﺪﻧﺎ ﻣﺎ ﻟﻢ ﻳﺘﻐﻴﺮ«)‪.(١‬‬ ‫‪ ٢‬اﻹ ‪ 8‬وأ ‪A‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻣﺬﻫﺐ ﺇﺳﻼﻣﻲ ﺃﺻﻴﻞ‪ ،‬ﺗﺼﺪﺭ ﺍﻟﻤﺬﺍﻫﺐ ﺍﻹﺳﻼﻣﻴﺔ ﻓﻲ ﻧﺸﺄﺗﻪ‪،‬‬ ‫‬ ‫ﻭﻛﺎﻥ ﺫﻟﻚ ﻋﻠﻰ ﻳﺪ ﺍﻹﻣﺎﻡ ﺍﻟﺘﺎﺑﻌﻲ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ )ﺕ ‪٩٣‬ﻫ‪٧١١/‬ﻡ(‪ ،‬ﻭﻛﺎﻧﺖ‬ ‫ﻟﻺﻣﺎﻡ ﺟﺎﺑﺮ ﻣﺪﺭﺳﺔ ﻋﻠﻤﻴﺔ‪ ،‬ﻭﺳﻠﻮﻙ ﺳﻴﺎﺳﻲ‪ ،‬ﻭﻧﻈﺮﻳﺔ ﻓﻲ ﺍﻟﺤﻜﻢ ﺗﻤﻴﺰﺕ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺗﺄﻟﻴﻒ ﻣﺠﻤﻮﻋﺔ ﻣﻦ ﺍﻟﺒﺎﺣﺜﻴﻦ‪ ،‬ﺗﻘﺪﻳﻢ ﻭﺇﺷﺮﺍﻑ‪ :‬ﻣﻌﺎﻟﻲ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﷲ‬ ‫‬‫)‪ (١‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫ﺍﻟﺴﺎﻟﻤﻲ‪ ،‬ﻭﺯﺍﺭﺓ ﺍﻷﻭﻗﺎﻑ ﻭﺍﻟﺸﺆﻭﻥ ﺍﻟﺪﻳﻨﻴﺔﺳﻠﻄﻨﺔ ﻋﻤﺎﻥ‪ ،‬ﻁ ‪١٤٣٣ ،٢‬ﻫ‪٢٠١٣/‬ﻡ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٧٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪24‬‬ ‫ﺍﻟﻤ ﺤﻜ ﻢ‪ ،‬ﺗﺮﺗﺐ ﻋﻠﻴﻬﺎ ﻧﺸﻮﺀ ﺩﻭﻝ ﻋﺪﻳﺪﺓ‪ ،‬ﻭﺇﻗﺎﻣﺔ‬ ‫ﺑﺎﻟﺠﺎﻧﺐ ﺍﻟﻌﻤﻠﻲ ﻭﺍﻟﺘﻨﻈﻴﻢ ‬ ‫ﻧﻈﻢ ﺳﻴﺎﺳﻴﺔ ﻓﻲ ﺑﻌﺾ ﺍﻷﻗﻄﺎﺭ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬ ‫ﺗﺄﺳﻴﺴﺎ‪ ،‬ﻭﻋﻠﻤﺎﺅﻩ ﺃﻛﺜﺮﻫﻢ ‬ ‫ﺗﺄﻟﻴﻔﺎ‪ ،‬ﻓﻬﻢ ﺃﻭﻝ‬‫‬‫ﻭﻫﺬﺍ ﺍﻟﻤﺬﻫﺐ ﺃﻗﺪﻡ ﺍﻟﻤﺬﺍﻫﺐ‬ ‫ﺩﻭﻥ ﺍﻟﻔﻘﻪ)‪.(١‬‬ ‫ﺩﻭﻥ ﺍﻟﺤﺪﻳﺚ‪ ،‬ﻭﺃﻭﻝ ﻣﻦ ‪‬‬ ‫ﺩﻭﻥ ﺗﻔﺴﻴﺮ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺃﻭﻝ ﻣﻦ ‪‬‬ ‫ﻣﻦ ‪‬‬ ‫ﺧﺎﺻﺎ ﺑﻪ ﻟﻨﺸﺮ ﻣﺒﺎﺩﺋﻪ ﻭﺃﻓﻜﺎﺭﻩ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻤﻨﻬﺞ‬ ‫‪‬‬‫ﻣﻨﻬﺠﺎ‬ ‫‬‫ﻭﺍﺧﺘﺎﺭ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ‬ ‫ﻫﻮ ﺍﺗﺨﺎﺫﻩ ﻃﺮﻳﻖ ﺑﺚ ﺍﻟﻌﻠﻢ ﻭﺳﻴﻠﺔ ﻟﺘﺮﻭﻳﺞ ﺁﺭﺍﺋﻪ‪ ،‬ﻭﺫﻟﻚ ﻋﻦ ﻃﺮﻳﻖ ﺗﻼﻣﻴﺬﻩ‬ ‫‬ ‫ﻣﺴﺘﻌﻤﻼ ﺃﺳﻠﻮﺏ »ﺍﻟﺘﻘﻴﺔ« ﻭﻛﺎﻥ ﻳﺄﻣﺮ ﺃﺻﺤﺎﺑﻪ ﺇﺫﺍ ﺗﺮﻙ ﺃﺣﺪ ﺃﺗﺒﺎﻋﻪ‬ ‫ﻭﻣﺮﻳﺪﻳﻪ‬ ‫ﻣﺬﻫﺒﻪ ﻭﺗﺨﻠﻰ ﻋﻦ ﻣﺒﺪﺋﻪ ﺩﻭﻥ ﺃﻥ ﻳﻄﻌﻦ ﻓﻴﻪ ﺃﻭ ﻳﻔﺸﻲ ﺃﺳﺮﺍﺭﻩ ﺃﻥ ﻳﺘﺒﺮﺃﻭﺍ ﻣﻨﻪ‬ ‫ﻭﺍﺣﺪﺍ ﻣﻦ ﺍﻟﻤﺨﺎﻟﻔﻴﻦ ﺍﻟﺬﻳﻦ ﻻ ﺗﺤﻞ‬ ‫‬‫ﺩﻭﻥ ﺃﻥ ﻳﺘﻌﺮﺿﻮﺍ ﻟﻪ ﺑﺄﺫﻯ‪ ،‬ﻭﺃﻥ ﻳﻌﺘﺒﺮﻭﻩ‬ ‫ﺩﻣﺎﺅﻫﻢ ﺇﻻ ﺇﺫﺍ ﺑﺪﺃﻭﺍ ﻫﻢ ﺑﺎﻟﻌﺪﻭﺍﻥ‪.‬‬ ‫ﻭﻳﻨﺴﺐ ﺍﻟﻤﺬﻫﺐ ﺍﻹﺑﺎﺿﻲ ﺇﻟﻰ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺇﺑﺎﺽ ﺑﻦ ﺗﻴﻢ ﺍﻟﻼﺕ ﺑﻦ ﺛﻌﻠﺒﺔ‬ ‫‬ ‫ﺍﻟﺘﻤﻴﻤﻲ ﺍﻟﻤﻘﺎﻋﺴﻲ ﺍﻟﻤﺮﻱ )ﺕ ‪٨٧‬ﻫ‪٧٠٦/‬ﻡ()‪ (٢‬ﻧﺴﺒﺔ ﻏﻴﺮ ﻗﻴﺎﺳﻴﺔ‪ ،‬ﻭﺇﻧﻤﺎ ﺑﺴﺒﺐ‬ ‫ﻣﺎ ﺍﺷﺘﻬﺮ ﺑﻪ ﺍﺑﻦ ﺇﺑﺎﺽ ﻣﻦ ﻣﺮﺍﺳﻼﺕ ﺳﻴﺎﺳﻴﺔ ﻭﺩﻳﻨﻴﺔ ﻣﻊ ﺍﻟﺨﻠﻴﻔﺔ ﻋﺒﺪ ﺍﻟﻤﻠﻚ ﺑﻦ‬ ‫ﻣﺮﻭﺍﻥ )ﺕ ‪٨٦‬ﻫ‪٧٠٥/‬ﻡ(‪ ،‬ﻭﻧﻘﺪﻩ ﻷﺳﻠﻮﺏ ﺍﻟﺤﻜﻢ ﺍﻷﻣﻮﻱ‪ ،‬ﻭﺍﻟﺬﻱ ﺍﺑﺘﻌﺪ ﻋﻦ‬ ‫ﻧﻬﺞ ﺍﻟﺨﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ‪ ،‬ﻭﺩﻋﻮﺗﻬﻢ ﺍﻟﺤﻜﺎﻡ ﺍﻷﻣﻮﻳﻴﻦ ﻟﻠﻌﻮﺩﺓ ﺇﻟﻰ ﺳﻴﺮﺓ‬ ‫ﺍﻟﺮﺳﻮﻝ ﮊ ﻭﺧﻠﻔﺎﺋﻪ ﺍﻟﺮﺍﺷﺪﻳﻦ ﻣﻦ ﺑﻌﺪﻩ‪.‬‬ ‫ﻛﻤﺎ ﻋﺮﻑ ﺍﺑﻦ ﺇﺑﺎﺽ ﺑﻤﻮﺍﻗﻔﻪ ﺍﻟﺼﺎﺭﻣﺔ ﻻﻧﺤﺮﺍﻑ ﺍﻟﺨﻮﺍﺭﺝ ﻋﻦ ﺍﻟﻔﻬﻢ ﺍﻟﺴﻠﻴﻢ‬ ‫ﻓﻌﺮﻑ ﺃﺻﺤﺎﺑﻪ ﺑﺄﺗﺒﺎﻉ ﺍﺑﻦ‬ ‫ﻷﺣﻜﺎﻡ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻇﻬﺮ ﻋﻨﺪ ﺍﻟﻨﺎﺱ ﺑﻤﻈﻬﺮ ﺍﻟﺰﻋﻴﻢ‪ ،‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﻭﻏﺪﺕ ﺑﺬﻟﻚ ﻫﺬﻩ ﺍﻟﺘﺴﻤﻴﺔ ﻧﺴﺒﺔ ﺍﺻﻄﻼﺣﻴﺔ ﻳﻌﺮﻑ ﺑﻬﺎ ﺃﺗﺒﺎﻉ‬ ‫‬‫ﺇﺑﺎﺽ ﺃﻭ‬ ‫ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ﺍﻟﺬﻱ ﻳﻤﺜﻞ ﺃﺱ ﻣﺬﻫﺒﻬﻢ ﻓﻲ ﺍﻟﻌﻠﻢ؛ ﻭﻫﻮ ﻣﺎ ﺍﺗﻔﻘﺖ ﻋﻠﻴﻪ ﺍﻟﻤﺼﺎﺩﺭ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﻭﺯﺍﺭﺓ ﺍﻟﺘﺮﺍﺙ ﻭﺍﻟﺜﻘﺎﻓﺔ ‬ ‫‬‫)‪ (١‬ﺳﺎﻟﻢ ﺑﻦ ﺣﻤﺪ ﺳﻠﻴﻤﺎﻥ ﺍﻟﺤﺎﺭﺛﻲ‪ :‬ﺍﻟﻌﻘﻮﺩ ﺍﻟﻔﻀﻴﺔ ﻓﻲ ﺃﺻﻮﻝ‬ ‫ﺳﻠﻄﻨﺔ ﻋﻤﺎﻥ‪١٤٠٣ ،‬ﻫ‪١٩٨٣/‬ﻡ‪ ،‬ﺹ ‪ .٣‬ﻭﺳﻨﺬﻛﺮﻩ ﻓﻴﻤﺎ ﺑﻌﺪ‪ :‬ﺍﻟﺤﺎﺭﺛﻲ‪ :‬ﺍﻟﻌﻘﻮﺩ ﺍﻟﻔﻀﻴﺔ‪.‬‬ ‫)‪ (٢‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺹ ‪.١٢١‬‬ ‫‪25‬‬‫ﺍﻟﺒﺎﺏ ﺍﻷﻭﻝ‪ :‬ﻣﺬﻫﺐ ﺍﻹﺑﺎﺿ ﻴﺔ ﻓﻲ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻫﻮ‬ ‫‬‫ﺍﻹﺑﺎﺿﻴﺔ‪ .‬ﻓﻴﺬﻫﺐ ﺍﻟﺤﻤﻴﺮﻱ )ﺕ ‪٥٧٣‬ﻫ‪١١٧٨/‬ﻡ( ﺇﻟﻰ ﺃﻥ ﻣﺆﺳﺲ‬ ‫‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻛﺎﺳﻢ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺗﺮﻯ ﺃﻧﻪ‬ ‫‬‫ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺇﺑﺎﺽ)‪ ،(١‬ﻭﻫﺬﺍ ﻣﺎ ﺍﺗﻔﻘﺖ ﻋﻠﻴﻪ‬ ‫ﻟﻴﺲ ﻣﺆﺳﺲ ﺍﻟﻤﺬﻫﺐ‪ ،‬ﺑﻞ ﻣﺆﺳﺴﻪ ﻫﻮ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ‪. 5‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻻ ﻳﻌﺪ ﻫﻮ‬ ‫‬‫ﻭﻟﻬﺬﺍ ﺍﻟﻤﺬﻫﺐ ﻋﺪﺓ ﺃﻟﻘﺎﺏ ﺃﺷﻬﺮﻫﺎ ﺍﻵﻥ ﻟﻘﺐ‬ ‫ﺃﻭﻝ ﺍﻷﻟﻘﺎﺏ ﺍﻟﺘﻲ ﺃﻃﻠﻘﺖ ﻋﻠﻴﻬﻢ‪ ،‬ﺑﻞ ﺳﺒﻘﻪ ﺗﺎﺭﻳﺨ ‪‬ﻴﺎ ﻇﻬﻮﺭ ﺃﻟﻘﺎﺏ ﺃﺧﺮﻯ‪ ،‬ﻛﻤﺎ‬ ‫ﺃﻟﻘﺎﺑﺎ ﻣﺘﻌﺪﺩﺓ‪ ،‬ﻣﺜﻞ‪:‬‬ ‫ﺃﻥ ﻣﺼﺎﺩﺭﻫﻢ ﺗﺴﺘﻌﻤﻞ ‬ ‫ﺃﻫﻞ ﺍﻟﺪﻋﻮﺓ‪ ،‬ﻭﺃﻫﻞ ﺍﻟﻌﺪﻝ‪ ،‬ﻭﺍﻟﻤﺤﻜﻤﺔ‪ ،‬ﻭﺍﻟﻘﻌﺪﺓ‪ ،‬ﻭﺟﻤﺎﻋﺔ ﺍﻟﻤﺴﻠﻤﻴﻦ‪،‬‬ ‫ﻭﺃﻫﻞ ﺍﻟﺤﻖ ﻭﺍﻻﺳﺘﻘﺎﻣﺔ‪ ،‬ﻭﺃﻫﻞ ﺍﻟﺪﻋﻮﺓ ﻭﺍﻻﺳﺘﻘﺎﻣﺔ‪ ،‬ﻭﺍﻟﻤﺴﻠﻤﻮﻥ‪ ،‬ﻭﺃﻫﻞ ﺍﻟﻨﺤﻠﺔ‪،‬‬ ‫ﻭﺍﻟﻮﻫﺒﻴﺔ‪ ،‬ﻭﺍﻟﻨﻜﺎﺭ‪ ،‬ﻭﺍﻟﻤﺸﺎﺭﻗﺔ‪ ،‬ﻭﺍﻟﻤﻐﺎﺭﺑﺔ ﻭﻏﻴﺮﻫﺎ‪.‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻭﻗﺪ ﺍﺳﺘﺨﺪﻡ‬ ‫‬‫ﻭﻣﻦ ﻫﻨﺎ ﻋﻨﺪﻣﺎ ﻧﺠﺪ ﻓﻲ ﺃﻗﻮﺍﻝ ﺑﻌﺾ ﻣﻦ ﺭﺟﺎﻝ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪.‬‬ ‫‬‫ﺇﺣﺪﻯ ﻫﺬﻩ ﺍﻟﺘﺴﻤﻴﺎﺕ‪ ،‬ﻓﺈﻧﻨﺎ ﻧﻌﻠﻢ ﺃﻧﻪ ﻳﻘﺼﺪ ﺑﺬﻟﻚ ﺭﺃﻱ ﻓﺮﻗﺔ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻟﻘﺐ »ﺍﻟﺨﻮﺍﺭﺝ« ﻓﻴﻄﻠﻘﻮﻥ ﻋﻠﻴﻬﻢ‬ ‫‬‫ﻭﻳﻨﺴﺐ ﺑﻌﺾ ﺍﻟﺨﺼﻮﻡ ﺇﻟﻰ‬ ‫ﻫﺬﺍ ﺍﻟﻠﻘﺐ ﺃﺣﻴﺎ ﻧﺎ‪ ،‬ﺇﺫ ﻳﺪﺭﺟﻬﻢ ﻣﺆﺭﺧﻮ ﺍﻟﻤﺨﺎﻟﻔﻴﻦ ﺿﻤﻦ ﻓﺮﻗﺔ ﺍﻟﺨﻮﺍﺭﺝ‪ ،‬ﻭﻫﻮ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ؛ ﻷﻥ ﻣﺬﻫﺒﻬﻢ ﻭﻣﻮﺍﻗﻔﻬﻢ ﺑﻌﻴﺪﺓ ﻋﻦ ﺁﺭﺍﺀ ﻓﺮﻕ ﺍﻟﺨﻮﺍﺭﺝ‪.‬‬ ‫‬‫ﻣﺎ ﻳﺮﻓﻀﻪ‬ ‫ﺃﺍﻹﺑﺎﺿﻴﺔ‪:‬‬ ‫ﺍﻟﻨﺴﺐ ﻓﻲ ﺇﺑﺎﺿﻴﺔﺑﻔﺘﺢ ﺍﻟﻬﻤﺰﺓ ﻭﺿﻤﻬﺎ ﻭﻛﺴﺮﻫﺎﺇﻟﻰ ﻋﺒﺪ ﺍﷲ ﺑﻦ‬ ‫ﺇﺑﺎﺽ‪ .‬ﻗﺎﻝ ﺍﻟﻘﻄﺐ ﺃﻃﻔﻴﺶ )ﺕ ‪١٣٣٢‬ﻫ‪١٩١٤/‬ﻡ()‪ :(٢‬ﺑﺘﺜﻠﻴﺚ ﺍﻟﻬﻤﺰﺓ‬ ‫)‪ (١‬ﻧﺸﻮﺍﻥ ﺍﻟﺤﻤﻴﺮﻱ‪ :‬ﺍﻟﺤﻮﺭ ﺍﻟﻌﻴﻦ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﻛﻤﺎﻝ ﻣﺼﻄﻔﻰ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﻟﺨﺎﻧﺠﻲﺍﻟﻘﺎﻫﺮﺓ‪،١٩٤٨ ،‬‬ ‫ﺹ ‪ .١٧٣‬ﻭﺳﻨﺬﻛﺮﻩ ﻓﻴﻤﺎ ﺑﻌﺪ‪ :‬ﺍﻟﺤﻤﻴﺮﻱ‪ :‬ﺍﻟﺤﻮﺭ ﺍﻟﻌﻴﻦ‪.‬‬ ‫)‪ (٢‬ﻗﻄﺐ ﺍﻷﺋﻤﺔ ﺃﻣﺤﻤﺪ ﺑﻦ ﻳﻮﺳﻒ ﺃﻃﻔﻴﺶ‪ :‬ﺷﺮﺡ ﻋﻘﻴﺪﺓ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﺍﻷﺳﺘﺎﺫ ﻣﺼﻄﻔﻰ ﺑﻦ‬ ‫ﺍﻟﻨﺎﺻﺮ ﻭﻳﻨﺘﻦ‪ ،‬ﻧﺸﺮ ﺟﻤﻌﻴﺔ ﺍﻟﺘﺮﺍﺙﺍﻟﻘﺮﺍﺭﺓﻏﺮﺩﺍﻳﺔﺍﻟﺠﺰﺍﺋﺮ‪ ،‬ﻁ ‪١٤٢٢ ،١‬ﻫ‪٢٠٠١/‬ﻡ‪،‬‬ ‫ﺹ ‪ .٣٥٠‬ﻭﺳﻨﺬﻛﺮﻩ ﻓﻴﻤﺎ ﺑﻌﺪ‪ :‬ﺃﻃﻔﻴﺶ‪ :‬ﺷﺮﺡ ﻋﻘﻴﺪﺓ ﺍﻟﺘﻮﺣﻴﺪ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪26‬‬ ‫ﻭ»ﺍﻹﺑﺎﺿﻴﺔ ﺑﻜﺴﺮ ﺍﻟﻬﻤﺰﺓ ﺍﻷﺻﺢ«‪ .‬ﻭﻫﻲ ﺗﺴﻤﻴﺔ ﺗﻄﻠﻖ ﻋﻠﻰ ﺃﺗﺒﺎﻉ ﺍﻹﻣﺎﻡ ﺃﺑﻲ‬ ‫‬ ‫ﺍﻟﺸﻌﺜﺎﺀ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ﺍﻷﺯﺩﻱ ﻓﻲ ﺍﻟﻌﻘﻴﺪﺓ ﻭﺍﻟﻔﻘﻪ ﻭﺍﻟﺤﻀﺎﺭﺓ‪ ،‬ﻭ ﻋﺮﻑ ﺃﺗﺒﺎﻉ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻣﻨﺬ ﺻﺪﺭ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻛﺎﻧﺖ ﺟﻤﺎﻋﺘﻬﻢ ﺗﺴﻤﻰ »ﺃﻫﻞ ﺍﻟﺤﻖ«‪،‬‬ ‫‬ ‫ﻭﺗﺴﻤﻰ »ﺃﻫﻞ ﺍﻟﺪﻋﻮﺓ«‪ ،‬ﻭ»ﺃﻫﻞ ﺍﻻﺳﺘﻘﺎﻣﺔ«‪ ،‬ﻭﻟﻢ ﺗﺨﺘﺮ ﻟﻨﻔﺴﻬﺎ ﺍﺳﻢ‬ ‫»ﺍﻹﺑﺎﺿﻴﺔ«‪ ،‬ﺑﻞ ﺩﻋﺎﻫﺎ ﺑﻪ ﻏﻴﺮﻫﺎ‪ ،‬ﻧﺴﺒﺔ ﺇﻟﻰ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺇﺑﺎﺽ‪ ،‬ﺛﻢ ﻗﺒﻠﺘﻪ‬ ‫‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻳﻨﺴﺒﻮﻥ ﺃﻧﻔﺴﻬﻢ ﺇﻟﻰ ﺍﻟﻔﻜﺮﺓ ﻻ ﺇﻟﻰ‬ ‫‬‫ﻧﺰﻭﻻ ﻋﻠﻰ ﺍﻷﻣﺮ ﺍﻟﻮﺍﻗﻊ‪ ،‬ﻭﻛﺎﻥ‬ ‫ﺯﻋﻴﻢ ﺃﻭ ﺇﻣﺎﻡ‪.‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺃﻥ ﻣﻨﻬﺠﻬﻢ ﻫﻮ ﺍﻟﻔﻬﻢ ﺍﻟﺼﺤﻴﺢ ﻟﻺﺳﻼﻡ‪ ،‬ﻛﻤﺎ ﺃﻭﺿﺤﺘﻪ‬ ‫‬‫ﻭﻳﻌﺘﻘﺪ‬ ‫ﻣﺼﺎﺩﺭﻩ ﺍﻷﺳﺎﺳﻴﺔ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻭﺳﻴﺮﺓ ﺍﻟﺨﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ‪.‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻋﻠﻰ ﺍﻷﻗﻞ ﻓﻲ‬ ‫‬‫ﻭﻟﻢ ﻳﻜﻦ ﺃﺗﺒﺎﻉ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ﻳﺴﺘﻌﻤﻠﻮﻥ ﻣﺼﻄﻠﺢ‬ ‫ﺍﻟﻘﺮﻧﻴﻦ ﺍﻷﻭﻝ ﻭﺍﻟﺜﺎﻧﻲ‪ ،‬ﻭﺇﻥ ﺗﺪﺍﻭﻟﻪ ﻣﺨﺎﻟﻔﻮﻫﻢ ﻭﺃﺻﺒﺢ ﺗﺴﻤﻴﺔ ﻣﺸﻬﻮﺭﺓ ﺍﻟﺘﺼﻘﺖ‬ ‫ﺑﻬﻢ‪ ،‬ﺑﺤﻴﺚ ﻟﻢ ﻳﺴﺘﻄﻴﻌﻮﺍ ﺩﻓﻌﻬﺎ‪ .‬ﻳﻘﻮﻝ ﺍﻟﺴﺎﻟﻤﻲ‪:‬‬ ‫ﻏﻴﺮ ﺇﻧﻨﺎ ﺭﺿﻴﻨﺎ‬‫ﺇﻥ ﺍﻟﻤﺨﺎﻟﻔﻴﻦ ﻗﺪ ﺳﻤﻮﻧﺎ ﺑﺬﻟﻚ‬ ‫ﻣﺤﺎﻣﻴﺎ ﻟﻨﺎ ﻭﻣﺎﺽ‬ ‫‬‫ﻛﺎﻥ‬‫ﻭﺃﺻﻠﻪ ﺃﻥ ﻓﺘﻰ ﺇﺑﺎﺽ‬ ‫ﻭﺣﺎﻣﻴﺎ ﺇﺧﻮﺍﻧﻨﺎ ﺑﺎﻟﺸﻮﻛﺔ‬ ‫‬‫ﻣﺪﺍﻓﻌﺔ ﺃﻋﺪﺍﺀﻧﺎ ﺑﺎﻟﺤﺠﺔ‬ ‫»ﺍﻹﺑﺎﺿﻴﺔ« ﻛﺎﻥ ﻣﻊ‬ ‫‬‫ﻭﻳﺒﺪﻭ ﺃﻥ ﺑﺪﺍﻳﺎﺕ ﺍﺳﺘﻌﻤﺎﻝ ﺃﺗﺒﺎﻉ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ﻟﻠﻔﻆ‬ ‫ﻧﻬﺎﻳﺎﺕ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﻟﺚ ﺍﻟﻬﺠﺮﻱ‪/‬ﺍﻟﺘﺎﺳﻊ ﺍﻟﻤﻴﻼﺩﻱ‪ ،‬ﻭﺫﻟﻚ ﻋﻨﺪ ﻋﻤﺮﻭﺱ ﺑﻦ ﻓﺘﺢ‬ ‫ﺍﻟﻨﻔﻮﺳﻲ )ﺕ ‪٢٨٣‬ﻫ‪٨٥٦/‬ﻡ( ﻓﻲ ﻛﺘﺎﺑﻪ »ﺍﻟﺪﻳﻨﻮﻧﺔ ﺍﻟﺼﺎﻓﻴﺔ« ﺛﻢ ﻓﻲ ﻛﺘﺎﺏ‬ ‫»ﺍﻟﺠﺎﻣﻊ« ﻟﻠﻜﺪﻣﻲ )ﺕ ‪٣٦١‬ﻫ‪٩٧٢/‬ﻡ(‪ ،‬ﻭﻛﺘﺎﺏ »ﺍﻟﻤﻮﺍﺯﻧﺔ« ﻻﺑﻦ ﺑﺮﻛﺔ )ﺕ‪ :‬ﺑﻴﻦ‬ ‫‪ ٣٤٢‬ ‪٣٥٥‬ﻫ‪ ٩٥٣/‬ ‪٩٦٦‬ﻡ()‪.(١‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٢١‬ ‪.٢٢‬‬ ‫‬‫)‪ (١‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫‪27‬‬‫ﺍﻟﺒﺎﺏ ﺍﻷﻭﻝ‪ :‬ﻣﺬﻫﺐ ﺍﻹﺑﺎﺿ ﻴﺔ ﻓﻲ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬ ‫ﺏﺃﻫﻞ ﺍﻟﻌﺪﻝ‪:‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺍﻷﻭﺍﺋﻞ‪ ،‬ﻣﺜﻞ ﺍﻹﻣﺎﻡ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ‬ ‫‬‫ﻫﻲ ﺍﻟﺘﺴﻤﻴﺔ ﺍﻟﺘﻲ ﻳﺮﺗﻀﻴﻬﺎ ﺃﺋﻤﺔ‬ ‫ﻓﻲ ﺭﺳﺎﻟﺔ ﺇﻟﻰ ﻧﻌﻤﺎﻥ ﺑﻦ ﺳﻠﻤﺔ‪ ،‬ﻭﺍﻹﻣﺎﻡ ﺍﻟﻤﻬﻨﺎ ﺑﻦ ﺟﻴﻔﺮ )ﺕ ‪٢٣٧‬ﻫ‪٨٥١/‬ﻡ( ﻓﻲ‬ ‫ﺳﻴﺮﺗﻪ ﺇﻟﻰ ﻣﻌﺎﺫ ﺑﻦ ﺣﺮﺏ‪ ،‬ﻭﻛﺬﻟﻚ ﻭﺍﺋﻞ ﺑﻦ ﺃﻳﻮﺏ ﺍﻟﺤﻀﺮﻣﻲ‬ ‫)ﺕ ‪١٧٧‬ﻫ‪٧٩٣/‬ﻡ( ﻓﻲ ﺳﻴﺮﺗﻪ ﺻﻔﺔ ﺍﻹﺳﻼﻡ‪.‬‬ ‫ﻭﻗﺪ ﺃﻭﺭﺩ ﺍﻟﻘﻄﺐ ﺃﻃﻔﻴﺶ ﺍﻟﻤﺼﻄﻠﺢ ﺑﻤﻌﻨﻰ ﺁﺧﺮ‪ ،‬ﻭﻫﻮ ﺍﻟﻔﺌﺔ ﺍﻟﺘﻲ ﺗﻘﺎﺗﻞ ﻣﻊ‬ ‫ﺟﺎﺋﺮﺍ ﺿﺪ ﺍﻟﻔﺌﺔ ﺍﻟﺒﺎﻏﻴﺔ ﻓﺴﻤﺎﻫﻢ ﺃﻫﻞ ﺍﻟﻌﺪﻝ)‪.(١‬‬ ‫ﺍﻹﻣﺎﻡ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ‬ ‫ﺝﺍﻟﻤﺤﻜﻤﺔ‪:‬‬ ‫ﺍﻟﻤﺤ ‪‬ﻜﻤﺔ‪ ،‬ﺑﻤﻴﻢ ﻣﻀﻤﻮﻣﺔ‪ ،‬ﻭﻛﺎﻑ ﻣﻜﺴﻮﺭﺓ ﻣﺸﺪﺩﺓ‪.‬‬ ‫‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺍﻟﺬﻳﻦ ﺃﻧﻜﺮﻭﺍ ﺍﻟﺘﺤﻜﻴﻢ ﺑﻴﻦ ﻋﻠﻲ ﺑﻦ ﺃﺑﻲ ﻃﺎﻟﺐ‬ ‫‬‫ﻭﻫﻢ ﺳﻠﻒ‬ ‫)ﺕ ‪٤٠‬ﻫ‪٦٦٠/‬ﻡ( ﻣﻦ ﺟﻬﺔ‪ ،‬ﻭﻣﻌﺎﻭﻳﺔ ﺑﻦ ﺃﺑﻲ ﺳﻔﻴﺎﻥ )ﺕ ‪٦٠‬ﻫ‪٦٨٠/‬ﻡ(‪ ،‬ﻭﺭﻓﻀﻮﺍ‬ ‫ﻧﺘﺎﺋﺠﻪ ﺟﻤﻠ ﺔ ﻭﺗﻔﺼﻴﻼ‪.‬‬ ‫ﻭﺳ ‪‬ﻤﻲ ﺍﻟﻤﺤﻜﻤﺔ ﺑﺬﻟﻚ ﻹﻧﻜﺎﺭﻫﻢ ﺍﻟﺘﺤﻜﻴﻢ‪ ،‬ﺃﻭ ﻟﻘﻮﻟﻬﻢ‪» :‬ﻻ ﺣﻜﻢ ﺇﻻ ﷲ«‪.‬‬‫‬ ‫ﻭﻟﻌﻞ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﻟﻔﻆ ﺍﻟﻤﺤ ‪‬ﻜﻤﺔ ﺟﺎﺀ ﻣﻦ »ﻻ ﺣﻜﻢ ﺇﻻ ﷲ«‪ ،‬ﺃﻗﻮﻯ ﻣﻦ ﺃﻧﻪ ﺟﺎﺀ‬ ‫ﺇﻧﻜﺎﺭﺍ ﻟﻠﺘﺤﻜﻴﻢ‪ ،‬ﻷﻥ ﺍﻟﻤﻔﺮﻭﺽ ﻓﻲ ﺍﻟﺬﻱ ﻳﻨﻜﺮ ﺍﻟﺘﺤﻜﻴﻢ ﺃﻻ ﻳﺴﻤﻰ »ﻣﺤﻜﻤﺔ«‬ ‫‬ ‫ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻰ ﺍﻟﺴﻠﺐ ﻛﻤﺎ ﺟﺎﺀ ﻓﻲ ﺑﻌﺾ ﻣﺼﺎﺩﺭ ﺍﻟﻠﻐﺔ‪.‬‬ ‫ﻓﺎﻟﻤﺤﻜﻤﺔ ﺇﺫﻥ ﻫﻢ ﺃﺗﺒﺎﻉ ﻋﻠﻲ ﺑﻦ ﺃﺑﻲ ﻃﺎﻟﺐ ‪ ، ƒ‬ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻣﻌﻪ ﻓﻲ‬ ‫ﺟﻴﺸﻪ ﻟﻤﺎ ﺣﺎﺭﺏ ﺟﻴﺶ ﻣﻌﺎﻭﻳﺔ ﻓﻲ ﺻﻔﻴﻦ ﻋﺎﻡ ‪٣٧‬ﻫ‪٦٥٨/‬ﻡ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﻣﻊ ﺍﻟﻔﺌﺔ‬ ‫ﺍﻟﻤﺤﻘﺔ ﺿﺪ ﺍﻟﻔﺌﺔ ﺍﻟﺒﺎﻏﻴﺔ ﺍﻟﺘﻲ ﻗﺘﻠﺖ ﻋﻤﺎﺭ ﺑﻦ ﻳﺎﺳﺮ ‪) ƒ‬ﺕ ‪٣٧‬ﻫ‪٦٥٧/‬ﻡ(‬ ‫ﻭﺍﺿﺤﺎ ﻣﻊ ﺍﻟﻤﻌﺮﻛﺔ‪ ،‬ﻭﺍﺳﺘﻤﺎﺗﻮﺍ ﻓﻲ ﻗﺘﺎﻝ ﺍﻟﻔﺌﺔ ﺍﻟﺒﺎﻏﻴﺔ‪ ،‬ﺇﻟﻰ ﺃﻥ‬ ‫‬‫ﻭﻛﺎﻥ ﻣﻮﻗﻔﻬﺎ‬ ‫ﻛﺎﻥ ﺍﻟﺘﺤﻜﻴﻢ ﺑﺮﻓﻊ ﺍﻟﻤﺼﺎﺣﻒ‪.‬‬ ‫)‪ (١‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٦٢٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪28‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻳﻌﺘﺒﺮﻭﻥ ﻫﺆﻻﺀ ﺍﻟﻤﺤﻜﻤﺔ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻬﻢ‬ ‫‬‫ﺇﻥ‬ ‫ﺃﺟﻤﻌﻴﻦ‬ ‫ﺳﻠﻔﺎ ﻟﻬﻢ‪ ،‬ﻣﺤﻘﻴﻦ ﻓﻲ ﻣﻮﻗﻔﻬﻢ‪ .‬ﻓﺎﻟﻤﺤﻜﻤﺔ ﻫﻢ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﺭﻓﻀﻮﺍ‬ ‫ﺍﻧﺘﻬﺎﺀ‪ ،‬ﻭﻟﻢ ﻳﺘﺮﺩﺩﻭﺍ ﻓﻲ ﻣﻮﻗﻔﻬﻢ‪ ،‬ﺛﻢ‬ ‫‬‫ﺍﺑﺘﺪﺍﺀ‪ ،‬ﻭﻧﺘﺎﺋﺞ ﺍﻟﺘﺤﻜﻴﻢ‬ ‫‬‫ﺗﻮﻗﻴﻒ ﺍﻟﻘﺘﺎﻝ‬ ‫ﺃﻋﻠﻨﻮﺍ ﺇﻣﺎﻣﺘﻬﻢ ﻭﻋﻘﺪﻭﻫﺎ ﻟﻌﺒﺪ ﺍﷲ ﺑﻦ ﻭﻫﺐ ﺍﻟﺮﺍﺳﺒﻲ )ﺕ ‪ ٣٧‬ ‪٣٨‬ﻫ‪/‬‬ ‫‪ ٦٥٧‬ ‪٦٥٨‬ﻡ( ﺃﺣﺪ ﺍﻟﺼﺤﺎﺑﺔ‪.‬‬ ‫ﻣﺴﺎﻳﺮﺍ‬ ‫‬‫ﺃﻣﺎ ﺇﻃﻼﻕ ﻟﻔﻆ ﺍﻟﺨﻮﺍﺭﺝ ﻋﻠﻰ ﺍﻟﻤﺤﻜﻤﺔ ﻓﺠﺎﺀ ﻓﻲ ﻋﻬﺪ ﺍﻷﻣﻮﻳﻴﻦ‬ ‫ﻭﻣﻌﺒﺮﺍ ﻋﻦ ﺍﻟﻐﻼﺓ ﺍﻟﺬﻳﻦ ﺧﺮﺟﻮﺍ ﺿﺪ ﺍﻟﺴﻠﻄﺔ‬ ‫‬‫ﺍﻟﻤﻐﺎﻟﻄﺎﺕ ﺍﻟﺴﻴﺎﺳﻴﺔ ﻣﻦ ﺟﻬﺔ‪،‬‬ ‫ﺍﻧﺘﻘﺎﻣﺎ ﻟﻠﻨﻬﺮﻭﺍﻧﻴﻴﻦ‪ ،‬ﻭﻣﻦ ﻫﻨﺎ ﺟﺎﺀ ﺍﻟﺨﻠﻂ ﻓﻲ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﺘﺎﺭﻳﺨﻴﺔ ﻗﺪﻳﻤﻬﺎ‬ ‫‬ ‫»ﺍﻟﻤ ﺤ ‪‬ﻜﻤﺔ« ﻭ»ﺍﻟﺨﻮﺍﺭﺝ«‪ ،‬ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﺃﺑﻮ ﺯﻛﺮﻳﺎﺀ ﻳﺤﻴﻰ ﺃﺣﺪ‬ ‫ﻭﺣﺪﻳﺜﻬﺎ ﺑﻴﻦ ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ )ﺕ ‪٤٧٢‬ﻫ‪١٠٧٩/‬ﻡ(‪» :‬ﻟﻢ ﻳﻨﺼﻔﻨﺎ ﻣﺨﺎﻟﻔﻮﻧﺎ ﻷﻧﻬﻢ ﻗﺎﻟﻮﺍ ﻟﻠﻤﺤﻜﻤﺔ‪:‬‬ ‫‬ ‫ﺍﻟﺨﻮﺍﺭﺝ ﺍﻟﻤﻮﺍﺭﻕ‪.(١)«...‬‬ ‫ﺩﺍﻟﻘﻌﺪﺓ‪:‬‬ ‫ﻟﻔﻆ ﺃﻃﻠﻘﻪ ﻓﺮﻳﻖ ﻣﻦ ﺍﻟﻤﺤﻜﻤﺔ ﺑﻌﺪ ﻣﻌﺮﻛﺔ ﺍﻟﻨﻬﺮﻭﺍﻥ )‪٣٨‬ﻫ‪٦٥٨/‬ﻡ( ﻋﻠﻰ‬ ‫ﺃﺗﺒﺎﻉ ﺃﺑﻲ ﺑﻼﻝ ﻣﺮﺩﺍﺱ ﺑﻦ ﺃﺩﻳﺔ ﺍﻟﺘﻤﻴﻤﻲ )ﺕ ‪٦١‬ﻫ‪٦٨٠/‬ﻡ(‪ ،‬ﺍﻟﺬﻳﻦ ﻗﻌﺪﻭﺍ ﻋﻦ‬ ‫ﺍﻟﺨﺮﻭﺝ ﻋﻠﻰ ﺍﻟﺤﻜﺎﻡ ﺍﻷﻣﻮﻳﻴﻦ‪.‬‬ ‫ﻭﻳﻤﺜﻞ ﺍﻟﻘﻌﺪﺓ ﺍﻟﻔﺮﻗﺔ ﺍﻟﻤﻌﺘﺪﻟﺔ ﻣﻦ ﺍﻟﻤﺤﻜﻤﺔ )ﻓﻲ ﺑﻼﺩ ﺍﻟﻌﺮﺍﻕ‪ :‬ﺍﻟﺒﺼﺮﺓ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺍﻟﺘﻲ‬ ‫‬‫ﻭﺍﻷﻫﻮﺍﺯ(‪ ،‬ﻭﻫﻲ ﺑﻤﺜﺎﺑﺔ ﺍﻟﺒﺬﺭﺓ ﺍﻟﺘﻲ ﺃﻧﺘﺠﺖ ﻓﻴﻤﺎ ﺑﻌﺪ ﻓﺮﻗﺔ‬ ‫ﺗﻤﻴﺰﺕ ﻋﻦ ﺍﻷﺯﺍﺭﻗﺔ ﻭﻏﻴﺮﻫﺎ ﻣﻦ ﻓﺮﻕ ﺍﻟﺨﻮﺍﺭﺝ ﺍﻟﻤﺘﻄﺮﻓﻴﻦ‪.‬‬ ‫ﻭﻗﺪ ﻋﺎﺵ ﺍﻟﻘﻌﺪﺓ ﻓﻲ ﻫﻠﻊ ﻭﺧﻮﻑ ﺧﻼﻝ ﻭﻻﻳﺔ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﺯﻳﺎﺩ ﺑﻦ ﺃﺑﻴﻪ‬ ‫)ﺕ ‪٦٧‬ﻫ‪٦٨٦/‬ﻡ( ﻋﻠﻰ ﺍﻟﻌﺮﺍﻕ‪ ،‬ﻭﺍﺿﻄﺮﻭﺍ ﻟﻠﺘﺴﺘﺮ ﻭﺍﻻﺧﺘﻔﺎﺀ ﺧﻮﻓﺎ ﻣﻦ ﺑﻄﺸﻪ‪.‬‬ ‫)‪ (١‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪ ٢٧٤‬ ‪.٢٧٥‬‬ ‫‪29‬‬‫ﺍﻟﺒﺎﺏ ﺍﻷﻭﻝ‪ :‬ﻣﺬﻫﺐ ﺍﻹﺑﺎﺿ ﻴﺔ ﻓﻲ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬ ‫ﻭﻳﺘﻤﻴﺰ ﺍﻟﻘﻌﺪﺓ ﺑﻤﺎ ﻳﻠﻲ‪:‬‬ ‫ﺍﻟﺘﺰﺍﻣﺎ ﻟﻠﺘﻘﻴﺔ‪.‬‬ ‫‬‫ﺍﻟﺘﺤﻠﻲ ﺑﺎﻟﺼﺒﺮ ﺇﺯﺍﺀ ﺍﻟﺤﻜﺎﻡ ﺍﻷﻣﻮﻳﻴﻦ‬‫‬ ‫ﻣﺨﺎﻟﻔﺔ ﺍﻟﺨﻮﺍﺭﺝ ﺍﻟﻤﺘﻄﺮﻓﻴﻦ ﺇﺫ ﻻ ﻳﻌﺘﺒﺮﻭﻥ ﺑﻼﺩ ﺧﺼﻮﻣﻬﻢ ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ‬‫‬ ‫ﺣﻜﺎﻣﺎﺩﺍﺭ ﺣﺮﺏ‪.‬‬ ‫‬‫ﺭﻋﻴﺔ ﺃﻭ‬ ‫ﻋﺪﻡ ﺍﻟﺤﻜﻢ ﺑﺸﺮﻙ ﻣﺨﺎﻟﻔﻴﻬﻢ ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻭﻳﺤﻜﻤﻮﻥ ﻋﻠﻴﻬﻢ ﺃﻧﻬﻢ‪ :‬ﻛﻔﺎﺭ‬‫‬ ‫ﻧﻌﻤﺔ ﺃﺧﻄﺄﻭﺍ ﺍﻟﺘﺄﻭﻳﻞ‪ ،‬ﻭﻣﻦ ﺛ ‪‬ﻢ ﻓﻬﻢ ﻳﻨﻜﺮﻭﻥ ﺍﺳﺘﻌﺮﺍﺽ ﺍﻟﺴﻴﻮﻑ ﻓﻲ ﻭﺟﻪ‬ ‫ﻭﻳﺤﺮﻣﻮﻥ ﺃﻣﻮﺍﻟﻬﻢ‪ ،‬ﻭﺳﺒﻲ ﻧﺴﺎﺋﻬﻢ‪.‬‬ ‫‪‬‬‫ﺍﻟﻤﺨﺎﻟﻔﻴﻦ ﻣﻦ ﺍﻟﻤﻮﺣﺪﻳﻦ‪،‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻋﻠﻰ ﻓﻜﺮﺓ ﺍﻟﻤﺤﻜﻤﺔ‪ ،‬ﻟﻢ ﺗﻨﺤﺮﻑ ﺇﻟﻰ ﺍﻟﻐﻠﻮ ﻭﺍﻟﺨﺮﻭﺝ‪،‬‬ ‫‬‫ﻭﻇﻠﺖ‬ ‫ﺍﻧﺘﻘﺎﻣﺎ‪،‬‬ ‫‬‫ﻟﺬﻟﻚ ﺳﻤﺎﻫﺎ ﺧﺼﻮﻣﻬﺎ ﻣﻦ ﺍﻷﺯﺍﺭﻗﺔ ﻭﺍﻟﻨﺠﺪﺍﺕ ﻭﺍﻟﺼﻔﺮﻳﺔ ﺑﺎﻟﻘﻌﺪﺓ‬ ‫ﺃﻱ‪ :‬ﺍﻟﺬﻳﻦ ﻗﻌﺪﻭﺍ ﻋﻦ ﺍﻟﺨﺮﻭﺝ ﻋﻠﻰ ﺍﻟﺴﻠﻄﺎﻥ ﺍﻟﺠﺎﺋﺮ ﻓﻲ ﻧﻈﺮﻫﻢ‪ ،‬ﻭﺇﻧﻤﺎ ﻛﺎﻥ‬ ‫ﺍﻟﺘﺰﺍﻣﺎ ﺑﻤﻨﻬﺞ ﺍﻟﻤﺤﻜﻤﺔ ﺍﻟﻬﺎﺩﺉ ﺍﻟﻤﺘﺮﻭﻱ ﺍﻟﻤﺤ ‪‬ﻜﻢ ﻟﻠﺪﻳﻦ ﻭﺍﻟﻌﻘﻞ)‪.(١‬‬ ‫‬‫ﻗﻌﻮﺩﻫﻢ‬ ‫ﻫﺟﻤﺎﻋﺔ ﺍﻟﻤﺴﻠﻤﻴﻦ‪:‬‬ ‫ﻣﻦ ﺍﻟﺘﺴﻤﻴﺎﺕ ﺍﻷﻭﻟﻰ ﻟﻺﺑﺎﺿﻴﺔ ﻣﻨﺬ ﻋﻬﺪ ﺍﻟﺒﺼﺮﺓ‪ ،‬ﺃﻃﻠﻘﻮﻫﺎ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ‬ ‫ﻓﻲ ﻣﻘﺎﺑﻞ ﻣﺼﻄﻠﺢ »ﺍﻟﻤﻮﺣﺪﻭﻥ« ﺍﻟﺬﻳﻦ ﻳﻌﻨﻮﻥ ﺑﻪ ﺟﻤﻴﻊ ﺍﻟﻤﺴﻠﻤﻴﻦ‪.‬‬ ‫ﻭﻳﺒﺪﻭ ﺃﻥ ﺍﻟﺘﺴﻤﻴﺔ ﻇﻬﺮﺕ ﻓﻲ ﻋﻬﺪ ﺍﻹﻣﺎﻡ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ﺍﻷﺯﺩﻱ‪ ،‬ﻣﺮﺍﻓﻘﺔ‬ ‫ﻟﻠﺘﺴﻤﻴﺎﺕ ﺍﻷﺧﺮﻯ‪ ،‬ﻣﺜﻞ ﺃﻫﻞ ﺍﻟﻌﺪﻝ‪ ،‬ﺃﻭ ﺃﻫﻞ ﺍﻟﺤﻖ‪ ،‬ﻭﻇﻬﺮﺕ ﺗﺴﻤﻴﺔ ﺟﻤﺎﻋﺔ‬ ‫»ﺍﻹﺑﺎﺿﻴﺔ« ﺍﻟﺬﻱ ﻟﻘﺒﻬﻢ ﺑﻪ ﻣﺨﺎﻟﻔﻮﻫﻢ‪.‬‬ ‫‬‫ﺍﻟﻤﺴﻠﻤﻴﻦ ﻗﺒﻞ ﺃﻥ ﺗﺤﻤﻞ ﺍﻟﻔﺮﻗﺔ ﺍﺳﻢ‬ ‫ﻭﻳﻤﻜﻦ ﺍﻟﻘﻮﻝ‪ :‬ﺇﻥ ﻫﺬﺍ ﺍﻟﻤﺼﻄﻠﺢ ﻧﺸﺄ ﻓﻲ ﺍﻟﻨﺼﻒ ﺍﻟﺜﺎﻧﻲ ﻣﻦ ﺍﻟﻘﺮﻥ‬ ‫‪١‬ﻫ‪٧/‬ﻡ‪ ،‬ﻭﺑﻘﻲ ﻣﺘﺪﺍﻭﻻ ﻓﻲ ﻋﻬﺪ ﺍﻹﻣﺎﻡ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ﺛﻢ ﺧﻠﻴﻔﺘﻪ ﺍﻹﻣﺎﻡ ﺃﺑﻲ‬ ‫ﻋﺒﻴﺪﺓ ﻣﺴﻠﻢ ﺑﻦ ﺃﺑﻲ ﻛﺮﻳﻤﺔ )ﺕ ‪١٤٥‬ﻫ‪٧٦٢/‬ﻡ( ﺇﻟﻰ ﻣﻨﺘﺼﻒ ﺍﻟﻘﺮﻥ ‪٢‬ﻫ‪٨/‬ﻡ)‪.(٢‬‬ ‫)‪ (١‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪ ٧٧٩‬ ‪.٨٠٠‬‬ ‫)‪ (٢‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.١٩٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪30‬‬ ‫ﻭﺃﻫﻞ ﺍﻟﺤﻖ ﻭﺍﻻﺳﺘﻘﺎﻣﺔ‪:‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ‪ ،‬ﻭﻇﻠﻮﺍ ﻳﺘﺪﺍﻭﻟﻮﻧﻪ ﻓﻲ ﻣﺼﺎﺩﺭﻫﻢ ﺇﻟﻰ‬ ‫‬‫ﺍﺳﻢ ﺃﻃﻠﻘﻪ‬ ‫ﻳﻮﻣﻨﺎ ﻫﺬﺍ‪ ،‬ﻭﻛﺎﻥ ﺍﺳﺘﻌﻤﺎﻟﻪ ﺃﻭﺳﻊ ﻓﻲ ﺍﻟﻘﺮﻭﻥ ﺍﻷﻭﻟﻰ‪.‬‬ ‫ﺃﻭﻝ ﻓﺮﻗﺔ ﺭﺃﺕ ﺃﻧﻬﺎ ﻋﻠﻰ‬ ‫ﻭﺃﻫﻞ ﺍﻟﺤﻖ ﻛﺎﻧﺖ ﺗﺴﻤﻴﺔ ﻟﻠﻤﺤﻜﻤﺔ ﺍﻷﻭﺍﺋﻞ‪ ،‬ﻭﻫﻢ ‪‬‬ ‫ﺣﻖ ﺑﻌﺪ ﺗﺤﻜﻴﻢ ﺍﻟﺤﻜﻤﻴﻦ‪ .‬ﻭﻗﺪ ﺟﺎﺀ ﻓﻲ ﺧﻄﺒﺔ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻭﻫﺐ ﺍﻟﺮﺍﺳﺒﻲ ﻗﻮﻟﻪ‪:‬‬ ‫»ﺇﻧﻜﻢ ﺃﻫﻞ ﺍﻟﺤﻖ ﻣﻦ ﺑﻴﻦ ﺃﻫﻞ ﺍﻷﺭﺽ‪ ،‬ﺇﺫ ﻗﻠﺘﻢ ﺑﺎﻟﺤﻖ ﻭﺻﺒﺮﺗﻢ ﻟﻠﻌﺪﻝ«‪.‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺑﺎﻟﺘﺴﻤﻴﺔ ﺍﻷﻭﻟﻰ »ﺃﻫﻞ ﺍﻟﺤﻖ«‪ ،‬ﻭﻟﻤﺎ ﺍﻧﺤﺮﻑ ﻣﻦ‬ ‫‬‫ﺍﻟﺘﺰﻡ ﺳﻠﻒ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻋﻠﻰ ﺧﻂ‬ ‫‬‫ﺍﻧﺤﺮﻑ ﺑﺘﻄﺮﻓﻪ ﻋﻨﺪ ﺧﺮﻭﺟﻪ ﻋﻦ ﺍﻟﺴﻠﻄﺔ ﻛﺎﻷﺯﺍﺭﻗﺔ‪ ،‬ﻇﻞ‬ ‫ﺃﻫﻞ ﺍﻟﺤﻖ ﺍﻷﻭﺍﺋﻞ‪ ،‬ﻓﺄﺿﺎﻓﻮﺍ ﺇﻟﻰ ﺗﺴﻤﻴﺘﻬﻢ ﻟﻔﻈﺔ »ﺍﻻﺳﺘﻘﺎﻣﺔ«‪ ،‬ﻭﺃﻃﻠﻘﻮﺍ ﻋﻠﻰ‬ ‫ﺃﻧﻔﺴﻬﻢ ﻣﺼﻄﻠﺢ »ﺃﻫﻞ ﺍﻟﺤﻖ ﻭﺍﻻﺳﺘﻘﺎﻣﺔ«؛ ﺃﻱ‪ :‬ﺍﻟﺬﻳﻦ ﺍﻟﺘﺰﻣﻮﺍ ﺍﻟﺤﻖ ﻭﺍﺳﺘﻘﺎﻣﻮﺍ‬ ‫ﻓﻲ ﺍﻟﺴﻠﻮﻙ‪.‬‬ ‫ﻭﻳﺒﺪﻭ ﺃﻥ ﻫﺬﺍ ﺍﻟﻤﺼﻄﻠﺢ ﺍﻛﺘﻤﻞ ﺑﻬﺬﻩ ﺍﻟﺼﻔﺔ‪» :‬ﺃﻫﻞ ﺍﻟﺤﻖ ﻭﺍﻻﺳﺘﻘﺎﻣﺔ« ﻓﻲ‬ ‫ﺍﻟﺮﺑﻊ ﺍﻷﺧﻴﺮ ﻣﻦ ﺍﻟﻘﺮﻥ ﺍﻷﻭﻝ ﺍﻟﻬﺠﺮﻱ‪ ،‬ﺍﻟﺮﺑﻊ ﺍﻷﻭﻝ ﻣﻦ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﻣﻦ‬ ‫ﺍﻟﻤﻴﻼﺩﻱ‪.‬‬ ‫ﻣﺨﺘﺼﺮﺍ ﻋﻠﻰ ﺟﺰﺀ‬ ‫‬‫ﻭﻻ ﻳﺰﺍﻝ ﺍﻟﻤﺼﻄﻠﺢ ﻣﺘﺪﺍﻭﻻ ﺇﻟﻰ ﺍﻟﻴﻮﻡ‪ ،‬ﻭﻳﺄﺗﻲ ﺃﺣﻴﺎ ﻧﺎ‬ ‫ﻣﻨﻪ‪ :‬ﺃﻫﻞ ﺍﻟﺤﻖ‪ ،‬ﺃﻭ ﺃﻫﻞ ﺍﻻﺳﺘﻘﺎﻣﺔ‪ ،‬ﻛﻤﺎ ﻳﺮﺩ ﺃﺣﻴﺎ ﻧﺎ ﺑﻠﻔﻆ ﺃﻫﻞ ﺍﻟﺪﻋﻮﺓ‬ ‫ﻭﺍﻻﺳﺘﻘﺎﻣﺔ‪.‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺍﺭﺗﺒﻄﺖ ﻓﻲ ﺗﺴﻤﻴﺘﻬﺎ ﻣﻨﺬ ﺍﻟﻨﺸﺄﺓ‬ ‫‬‫ﻭﻓﻲ ﺍﻟﻤﺼﻄﻠﺢ ﺩﻻﻟﺔ ﻋﻠﻰ ﺃﻥ‬ ‫ﺑﺎﻷﻓﻜﺎﺭ ﻭﺍﻟﻤﺒﺎﺩﺉ‪ :‬ﺍﻟﺤﻖ‪ ،‬ﺍﻻﺳﺘﻘﺎﻣﺔ‪ ،‬ﺍﻟﺪﻋﻮﺓ‪ ...‬ﺩﻭﻥ ﺍﻻﻧﺘﺴﺎﺏ ﺇﻟﻰ‬ ‫ﺍﻷﺷﺨﺎﺹ)‪.(١‬‬ ‫)‪ (١‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٨٤‬‬ ‫‪31‬‬‫ﺍﻟﺒﺎﺏ ﺍﻷﻭﻝ‪ :‬ﻣﺬﻫﺐ ﺍﻹﺑﺎﺿ ﻴﺔ ﻓﻲ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬ ‫ﺯﺃﻫﻞ ﺍﻟﺪﻋﻮﺓ ﻭﺍﻻﺳﺘﻘﺎﻣﺔ‪:‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ‪ ،‬ﻛﻤﺎ ﺃﻃﻠﻘﻮﺍ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ ﻣﺼﻄﻠﺢ‬ ‫‬‫ﻣﺼﻄﻠﺢ ﺃﻃﻠﻘﻪ‬ ‫»ﺃﻫﻞ ﺍﻟﺤﻖ ﻭﺍﻻﺳﺘﻘﺎﻣﺔ«‪ ،‬ﺇﺫ ﻳﻌﺘﺒﺮﻭﻥ ﺃﻧﻔﺴﻬﻢ ﺃﻫﻞ ﺣﻖ ﻓﻴﻤﺎ ﻭﻗﻊ ﻓﻴﻪ ﺍﻟﺨﻼﻑ‬ ‫ﺑﻌﺪ ﺗﺤﻜﻴﻢ ﺍﻟﺤﻜﻤﻴﻦ‪ ،‬ﺛﻢ ﻫﻢ ﺃﻫﻞ ﺍﻻﺳﺘﻘﺎﻣﺔ ﻓﻴﻤﺎ ﻭﻗﻊ ﺑﻴﻨﻬﻢ ﻭﺑﻴﻦ ﺍﻷﺯﺍﺭﻗﺔ‬ ‫ﻭﻣﻦ ﻋﻠﻰ ﺷﺎﻛﻠﺘﻬﻢ‪ ،‬ﻣﻦ ﺍﻻﺧﺘﻼﻑ ﺣﻮﻝ ﺍﻟﺘﻄﺮﻑ ﻓﻲ ﺍﻟﺨﺮﻭﺝ ﻋﻠﻰ ﺍﻟﺴﻠﻄﺎﻥ‬ ‫ﺍﻟﺠﺎﺋﺮ‪ ،‬ﺃﻱ‪ :‬ﺍﻟﺬﻳﻦ ﺍﺳﺘﻘﺎﻣﻮﺍ ﻋﻠﻰ ﺍﻟﺤﻖ ﻭﻟﻢ ﻳﻨﺤﺮﻓﻮﺍ ﻋﻨﻪ‪.‬‬ ‫ﻭﺷﻌﻮﺭﺍ ﻣﻨﻬﻢ ﺑﻀﺮﻭﺭﺓ ﺍﻟﺪﻋﻮﺓ ﺇﻟﻰ ﺍﻟﺤﻖ ﺍﻟﺬﻱ ﻳﺤﻤﻠﻮﻧﻪ‪ ،‬ﺟﺎﺀﺕ ﺍﻟﺘﺴﻤﻴﺔ‬ ‫‬ ‫ﺑ »ﺃﻫﻞ ﺍﻟﺪﻋﻮﺓ« ﻣﺨﺘﺼﺮﺓ‪ ،‬ﺃﻭ ﺃﻫﻞ ﺍﻟﺪﻋﻮﺓ ﻭﺍﻻﺳﺘﻘﺎﻣﺔ‪ ،‬ﺇﻳﻤﺎ ﻧﺎ ﻣﻨﻬﻢ ﺑﺄﻥ‬ ‫ﺍﻟﺪﻋﻮﺓ ﺇﻟﻰ ﺍﷲ ﻭﺍﺟﺐ ﻛﻞ ﻣﺴﻠﻢ ﻳﺆﻣﻦ ﺑﺎﷲ‪ ،‬ﻭﻳﺴﺘﺸﻌﺮ ﻣﺴﺆﻭﻟﻴﺔ ﺗﺒﻠﻴﻎ‬ ‫ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﻤﺤﻤﺪﻳﺔ)‪.(١‬‬ ‫ﻭﻻ ﻳﺰﺍﻝ ﻣﺼﻄﻠﺢ »ﺃﻫﻞ ﺍﻟﺪﻋﻮﺓ ﻭﺍﻻﺳﺘﻘﺎﻣﺔ« ﻣﺘﺪﺍﻭﻻ ﺇﻟﻰ ﺃﻳﺎﻣﻨﺎ ﻫﺬﻩ ﻣﻨﺬ‬ ‫ﺃﻭﺍﺋﻞ ﺍﻟﻘﺮﻥ ‪٢‬ﻫ‪٨/‬ﻡ ﺇﺫ ﻭﺭﺩ ﻓﻲ ﻛﺘﺎﺏ »ﺍﻟﺰﻛﺎﺓ« ﻷﺑﻲ ﻋﺒﻴﺪﺓ ﻣﺴﻠﻢ ﺑﻦ ﺃﺑﻲ ﻛﺮﻳﻤﺔ‪،‬‬ ‫ﻓﻲ ﻛﺘﺎﺑﻪ »ﺍﻻﺳﺘﻘﺎﻣﺔ«)‪ (٢‬ﺇﺫ ﺃﻃﻠﻖ ﻣﺼﻄﻠﺢ »ﺃﻫﻞ ﺍﻻﺳﺘﻘﺎﻣﺔ« ﻋﻠﻰ ﺟﻤﺎﻋﺘﻪ‪ ،‬ﻭﺍﻧﺘﺸﺮ‬ ‫ﻫﺬﺍ ﺍﻟﻤﺼﻄﻠﺢ ﻓﻲ ﺍﻟﺼﻒ ﺍﻹﺑﺎﺿﻲ ﻣﻦ ﺧﻼﻝ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺑﻌﺪ ﺃﻥ ﻛﺎﻥ ﻣﺼﻄﻠﺢ‬ ‫ﺳﺎﺋﺪﺍ ﻣﻦ ﻗﺒﻞ ﻋﻨﺪ ﻣﻦ ﺗﻘﺪﻡ‪.‬‬ ‫ﺃﻫﻞ ﺍﻟﺪﻋﻮﺓ‪ ،‬ﻭﺟﻤﺎﻋﺔ ﺍﻟﻤﺴﻠﻤﻴﻦ ‬ ‫ﺡﺍﻟﻤﺴﻠﻤﻮﻥ‪:‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻓﺈﻧﻬﺎ ﺗﻨﺼﺮﻑ ﺇﻟﻰ‬ ‫‬‫ﺇﺫﺍ ﺃﻃﻠﻘﺖ ﻟﻔﻈﺔ »ﺍﻟﻤﺴﻠﻤﻮﻥ« ﻓﻲ ﺍﻟﻤﺼﺎﺩﺭ‬ ‫ﻋﺪﺓ ﻣﻌﺎﻥﺣﺴﺐ ﺍﻟﺴﻴﺎﻕ ﻭﺍﻟﻘﺮﺍﺋﻦ‪.‬‬ ‫ﻘﺮ ﺑﻤﻠ‪‬ﺔ ﺳﻴﺪﻧﺎ ﻣﺤﻤﺪ ﮊ ﻭﻟﻮ ﻛﺎﻥ‬ ‫ﺍﻟﻤﻌﻨﻰ ﺍﻷﻭﻝ‪ :‬ﻋﺎﻡ‪ ،‬ﻳﻄﻠﻖ ﻋﻠﻰ ﻛﻞ ﻣ ‬ ‫)‪ (١‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٨٥‬‬ ‫)‪ (٢‬ﺃﺑﻮ ﺳﻌﻴﺪ ﺍﻟﻜﺪﻣﻲ‪ :‬ﺍﻻﺳﺘﻘﺎﻣﺔ‪ ،‬ﻭﺯﺍﺭﺓ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻘﻮﻣﻲ ﻭﺍﻟﺜﻘﺎﻓﺔﺳﻠﻄﻨﺔ ﻋﻤﺎﻥ‪١٩٨٥ ،‬ﻡ‪.‬‬ ‫ﻭﺳﻨﺬﻛﺮﻩ ﻓﻴﻤﺎ ﺑﻌﺪ‪ :‬ﺍﻟﻜﺪﻣﻲ‪ :‬ﺍﻻﺳﺘﻘﺎﻣﺔ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪32‬‬ ‫»ﻣﺴﻠﻤﺎ« ﺍﺳﺘﻌﻤﺎﻻ ﻋﺮﻓ ‪‬ﻴﺎ ﻋﺎ ‪‬ﻣﺎ ﻓﻲ‬ ‫‬‫ﻣﺨﻼ ﺑﺒﻌﺾ ﺍﻟﻔﺮﺍﺋﺾ ﺍﻟﻌﻤﻠﻴﺔ‪ ،‬ﻓﻴﺴﻤﻰ‬‫‪‬‬ ‫ﻣﻘﺎﺑﻠﺔ ﺍﻟﻤﺸﺮﻙ‪ ،‬ﻭﺗﺘﺮ ‪‬ﺗﺐ ﻋﻠﻴﻪ ﺃﺣﻜﺎﻡ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﺇﻻ ﺍﻟﻮﻻﻳﺔ‪.‬‬ ‫ﻭﺍﻟﻤﻌﻨﻰ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺍﻟﻤﺴﻠﻤﻮﻥ‪ ،‬ﺃﻭ ﺟﻤﺎﻋﺔ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﺃﻭ ﺃﻫﻞ ﺍﻻﺳﺘﻘﺎﻣﺔ‪ ،‬ﺃﻭ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻋﻠﻰ ﺃﺗﺒﺎﻋﻬﻢ ﻓﻲ‬ ‫‬‫ﺃﻫﻞ ﺍﻟﺪﻋﻮﺓ‪ ،‬ﺃﻭ ﺃﻫﻞ ﺍﻟﺤﻖ‪ ،‬ﻭﻛﻠﻬﺎ ﺗﺴﻤﻴﺎﺕ ﺃﻃﻠﻘﻬﺎ‬ ‫ﻣﻘﺎﺑﻞ ﻣﺨﺎﻟﻔﻴﻬﻢ ﻟﻤﺎ ﻭﻗﻊ ﺍﻻﺧﺘﻼﻑ ﻓﻲ ﺍﻟﺼﺪﺭ ﺍﻷﻭﻝ‪ ،‬ﺭﻏﺒﺔ ﻣﻨﻬﻢ ﻓﻲ ﺍﻻﻧﺘﺴﺎﺏ‬ ‫ﺇﻟﻰ ﺍﻹﺳﻼﻡ ﺍﻟﺠﺎﻣﻊ‪ ،‬ﻻ ﺇﻟﻰ ﺷﺨﺺ ﺃﻭ ﻃﺎﺋﻔﺔ؛ ﻟﺬﺍ ﻻ ﻧﺠﺪ ﺫﻛﺮ ﺍﻟﺘﺴﻤﻴﺔ ﺍﻷﻭﻟﻰ‬ ‫ﻓﻲ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﻤﻐﺮﺑﻴﺔ ﻭﺍﻟﻤﺸﺮﻗﻴﺔ ﺇﻻ ﻓﻲ ﺍﻟﺮﺑﻊ ﺍﻷﺧﻴﺮ ﻣﻦ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﻟﺚ ﺍﻟﻬﺠﺮﻱ‪.‬‬ ‫ﺍﺣﺘﺮﺍﺯﺍ ﻣﻦ ﺍﻟﻤﺘﺎﺑﻌﺔ ﻭﺍﻟﻤﻀﺎﻳﻘﺔ ﺍﻟﺘﻲ‬ ‫‬‫ﻭﻳﺮﻯ ﺍﻟﺒﻌﺾ ﺃﻥ ﺳﺒﺐ ﺍﻟﺘﺴﻤﻴﺔ ﻛﺎﻥ‬ ‫ﺗﻌﺮﺿﻮﺍ ﻟﻬﺎ ﻣﻦ ﻗﺒﻞ ﺍﻷﻣﻮﻳﻴﻦ ﻭﺍﻟﻌﺒﺎﺳﻴﻴﻦ‪.‬‬ ‫ﻭﻻ ﺗﻌﻨﻲ ﺗﺴﻤﻴﺘﻬﻢ ﺑﺬﻟﻚ ﺇﺧﺮﺍﺝ ﻏﻴﺮﻫﻢ ﻣﻦ ﺩﺍﺋﺮﺓ ﺍﻹﺳﻼﻡ‪ ،‬ﻓﻬﻢ ﻳﻘﻮﻟﻮﻥ‬ ‫ﺑﻮﺟﻮﺏ ﺇﺟﺮﺍﺀ ﺃﺣﻜﺎﻡ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻋﻠﻰ ﻣﺨﺎﻟﻔﻴﻬﻢ؛ ﻛﺎﻟﺼﻼﺓ ﺧﻠﻔﻬﻢ ﻭﻋﻠﻴﻬﻢ‪،‬‬ ‫ﻭﺍﻟﺘﺰﺍﻭﺝ ﻭﺍﻟﺘﻌﺎﻳﺶ ﻣﻌﻬﻢ‪.‬‬ ‫ﻭﻗﺪ ﺷﺎﻉ ﺍﺳﺘﻌﻤﺎﻝ ﻫﺬﺍ ﺍﻟﻤﺼﻄﻠﺢ »ﺍﻟﻤﺴﻠﻤﻮﻥ« ﺑﻜﺜﺮﺓ ﻓﻲ ﺍﻟﻤﺼﺎﺩﺭ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺍﻷﻭﻟﻰ‪ ،‬ﺛﻢ ﺃﺧﺬ ﻳﺘﻼﺷﻰ ﺷﻴ ﺌﺎ ﻓﺸﻴ ﺌﺎ ﻣﻊ ﻣﺮﻭﺭ ﺍﻟﺰﻣﻦ‪ ،‬ﻟﻤﺎ ﺃﺻﺒﺢ ﺃﺗﺒﺎﻉ‬ ‫‬ ‫ﺑﺎﻹﺑﺎﺿﻴﺔ‪ ،‬ﻭﻳﻌﺘﺒﺮ ﻣﺆﻟﻔﻮ ﺍﻟﻘﺮﻥ ﺍﻟﺴﺎﺩﺱ ﻣﻦ‬ ‫‬‫ﺍﻟﻤﺬﺍﻫﺐ ﻳﺴﺘﺴﻴﻐﻮﻥ ﺗﺴﻤﻴﺘﻬﻢ‬ ‫ﺃﻭﺍﺧﺮ ﻣﻦ ﺍﺳﺘﻌﻤﻞ ﻫﺬﺍ ﺍﻻﺳﻢ‪.‬‬ ‫ﺍﻟﻤﻌﻨﻰ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺫﻭ ﻣﺪﻟﻮﻝ ﺳﻴﺎﺳﻲ‪ ،‬ﻳﺮﺍﺩ ﺑﻪ ﺍﻟﻤﺘﻤﺴﻜﻮﻥ ﺑﺎﻹﻣﺎﻣﺔ ﺍﻟﻌﺎﺩﻟﺔ‬ ‫ﺍﻟﻤﺘﺒﻌﺔ ﻟﺸﺮﻉ ﺍﷲ‪ ،‬ﺍﻵﻣﺮﺓ ﺑﺎﻟﻤﻌﺮﻭﻑ‪ ،‬ﺍﻟﻨﺎﻫﻴﺔ ﻋﻦ ﺍﻟﻤﻨﻜﺮ‪ ،‬ﻓﻲ ﻣﻘﺎﺑﻞ ﺃﺋﻤﺔ‬ ‫ﺍﻟﺠﻮﺭ‪ ،‬ﻭﻟﻮ ﻛﺎﻧﻮﺍ ﻣﻦ ﺃﻫﻞ ﺍﻟﻤﺬﻫﺐ‪.‬‬ ‫ﻭﻳﺒﻘﻰ ﻣﺼﻄﻠﺢ »ﺍﻟﻤﺴﻠﻤﻮﻥ« ﻣﺴﺘﻌﻤﻼ ﻓﻲ ﺍﻟﻐﺎﻟﺐ ﻋﻠﻰ ﺟﻤﻴﻊ ﻣﻦ ﺍﺳﺘﺴﻠﻢ‬ ‫ﷲ ﺗﻌﺎﻟﻰ ﻭﻟﺸﺮﻋﻪ ﺑﺎﻟﺠﻨﺎﻥ ﻭﺍﻟﻠﺴﺎﻥ ﻭﺍﻷﺭﻛﺎﻥ)‪.(١‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٤٦١‬ ‪.٤٦٢‬‬ ‫‬‫)‪ (١‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫‪33‬‬‫ﺍﻟﺒﺎﺏ ﺍﻷﻭﻝ‪ :‬ﻣﺬﻫﺐ ﺍﻹﺑﺎﺿ ﻴﺔ ﻓﻲ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬ ‫ﻁﺃﻫﻞ ﺍﻟﻨﺤﻠﺔ‪:‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﻭﺍﺳﺘﻤﺮﻭﺍ ﻋﻠﻴﻬﺎ ﺑﻌﺪ ﺇﻣﺎﻣﺔ‬ ‫‬‫ﻟﻘﺐ ﺃﻃﻠﻖ ﻋﻠﻰ ﺍﻟﺬﻳﻦ ﺍﻟﺘﺰﻣﻮﺍ ﻣﺒﺎﺩﺉ‬ ‫ﺍﻟﺮﺣﻤﻦ ﺑﻦ ﺭﺳﺘﻢ )ﺕ ‪٢١١‬ﻫ‪٨٢٦/‬ﻡ( )ﺣﻜﻢ‬ ‫ٰ‬‫ﺍﻹﻣﺎﻡ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺑﻦ ﻋﺒﺪ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‬ ‫‬‫ﺍﻹﺑﺎﺿﻴﺔ ﻳﺸﻤﻞ ﺃﺻﻨﺎﻑ‬ ‫‬‫‪ ١٧٧‬ ‪٢٠٨‬ﻫ‪ ٧٩٣/‬ ‪٨٢٣‬ﻡ(؛ ﻷﻥ ﻟﻔﻆ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺍﻟﻮﻫﺒﻴﺔ ﺧﺮﺝ ﻏﻴﺮ ﺍﻟﻮﻫﺒﻴﺔ‪،‬‬ ‫‬‫ﺍﻟﻮﻫﺒﻴﺔ ﻭﻏﻴﺮ ﺍﻟﻮﻫﺒﻴﺔ‪ ،‬ﺑﺤﻴﺚ ﺇﺫﺍ ﻗﻴﻞ‪:‬‬ ‫ﻭﺇﺫﺍ ﻗﻴﻞ‪ :‬ﺃﻫﻞ ﺍﻟﺪﻋﻮﺓ ﻭﺃﻫﻞ ﺍﻟﻨﺤﻠﺔ ﺧﺮﺝ ﺍﻟﻨﻜﺎﺭ‪.‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺍﻟﻮﻫﺒﻴﺔ)‪.(١‬‬ ‫‬‫ﻓﺄﻫﻞ ﺍﻟﻨﺤﻠﺔ ﻫﻢ‬ ‫ﻱﺍﻟﻮﻫﺒﻴﺔ‪:‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻓﻲ ﺍﻟﻤﻐﺮﺏ ﺍﻹﺳﻼﻣﻲ ﻭﻣﺸﺮﻗﻪ‪ ،‬ﻓﻲ ﻣﻘﺎﺑﻞ‬ ‫‬‫ﻟﻘﺐ ﻳﻄﻠﻖ ﻋﻠﻰ ﺃﺻﻞ‬ ‫ﺍﻟﺨﻮﺍﺭﺝ ﻭﺍﻟﻨﻜﺎﺭ‪ ،‬ﻭﺟﻤﻴﻊ ﺍﻟﺤﺮﻛﺎﺕ ﺍﻟﺘﻲ ﺧﺎﻟﻔﺖ ﺧﻂ ﺍﻟﻤﺬﻫﺐ ﻋﺒﺮ ﺗﺎﺭﻳﺨﻪ‪.‬‬ ‫ﺇﻻ ﺃﻥ ﺛﻤﺔ ﺍﺧﺘﻼﻓﺎ ﻓﻲ ﺃﺻﻞ ﺍﻟﺘﺴﻤﻴﺔ‪ ،‬ﺃﻫﻲ ﺇﻟﻰ ﺍﻹﻣﺎﻡ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺑﻦ‬ ‫ﺍﻟﺮﺣﻤﻦ ﺍﻟﺮﺳﺘﻤﻲ ﺃﻡ ﺇﻟﻰ ﺍﻹﻣﺎﻡ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻭﻫﺐ ﺍﻟﺮﺍﺳﺒﻲ؟ ﻭﻳﺮﻯ ﺍﻟﻘﻄﺐ‬ ‫ٰ‬‫ﻋﺒﺪ‬ ‫ﺃﻃﻔﻴﺶ ﺃﻧﻬﺎ ﻧﺴﺒﺔ ﺇﻟﻰ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻭﻫﺐ ﺍﻟﺮﺍﺳﺒﻲ؛ ﻷﻧﻪ ﺇﺫﺍ ﻗﻴﻞ‪ :‬ﺇﻧﻪ ﻧﺴﺒﺔ ﺇﻟﻰ‬ ‫ﺍﻹﻣﺎﻡ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﻓﻲ ﺍﻟﻤﻐﺮﺏ‪ ،‬ﻓﻜﻴﻒ ﺗﺴﻤﻰ ﺃﻫﻞ ﺍﻟﻤﺸﺮﻕ ﻭﻫﺒﻴﺔ؟)‪.(٢‬‬ ‫ﻭﺍﻟﺘﺤﻘﻴﻖ ﺃﻥ ﻧﺸﺄﺓ ﺍﻟﻤﺼﻄﻠﺢ ﻛﺎﻥ ﻓﻲ ﻓﺘﻨﺔ ﺍﻟﻨﻜﺎﺭ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻻﺳﺘﻌﻤﺎﻝ‬ ‫ﺩﺭﺟﺖ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﻤﻐﺮﺑﻴﺔ‪ ،‬ﻭﺑﻬﺬﺍ ﺍﻟﻤﻔﻬﻮﻡ ﺃﺧﺬﺕ)‪.(٣‬‬ ‫ﻙﺍﻟﻨﻜﺎﺭ‪:‬‬ ‫ﺃﻳﻀﺎ‪.‬‬ ‫ﺑﻀﻢ ﺍﻟﻨﻮﻥ‪ :‬ﻭﺗﺴﻤﻰ ﺍﻟﻨﻜﺎﺭﻳﺔ ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻓﻲ ﺍﻟﻤﻐﺮﺏ ﺍﻹﺳﻼﻣﻲ ﺯﻣﻦ ﺍﻹﻣﺎﻣﺔ ﺍﻟﺮﺳﺘﻤﻴﺔ‪.‬‬ ‫‬‫ﺟﻤﺎﻋﺔ ﺍﻧﺸﻘﺖ ﻋﻦ‬ ‫)‪ (١‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٩٠٢‬‬ ‫)‪ (٢‬ﺃﻃﻔﻴﺶ‪ :‬ﺷﺮﺡ ﻋﻘﻴﺪﺓ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺹ ‪.١٩٧‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪ ١٠٢٢‬ ‪.١٠٢٣‬‬ ‫‬‫)‪ (٣‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪34‬‬ ‫ﺙ ﺳﻴﺎﺳﻲ ﻣﻬﻢ ﻓﻲ ﺍﻟﻤﻐﺮﺏ ﺍﻹﺳﻼﻣﻲ ﻓﻲ ﺍﻟﺪﻭﻟﺔ‬ ‫ﺙ ﺣ ﺪ ‬ ‫ﻓﻔﻲ ﺳﻨﺔ ‪١٧١‬ﻫ ﺣ ﺪ ‬ ‫ﺍﻟﺮﺣﻤﻦ ﺑﻦ ﺭﺳﺘﻢ )ﺕ ‪١٧١‬ﻫ‪٧٨٧/‬ﻡ( ﻋﻨﺪﻣﺎ‬ ‫ٰ‬‫ﺍﻟﺮﺳﺘﻤﻴﺔ‪ ،‬ﻭﺫﻟﻚ ﺃﻥ ﺍﻹﻣﺎﻡ ﻋﺒﺪ‬ ‫ﺃﺣﺲ ﺑﺪﻧﻮ ﺍﻷﺟﻞ ﺗﺮﻙ ﺍﻷﻣﺮ ﺷﻮﺭﻯ ﺑﻴﻦ ﺳﺒﻌﺔ ﻣﻦ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺑﻌﺪ ﻣﺸﺎﻭﺭﺍﺕ ﻭﻗﻊ‬ ‫ﺍﻻﺗﻔﺎﻕ ﻋﻠﻰ ﺑﻴﻌﺔ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ‪ .‬ﻭﻛﺎﻥ ﻣﻤﻦ ﺗﻘﺪﻡ ﻟﻠﺒﻴﻌﺔ ﺃﺑﻮ ﻗﺪﺍﻣﺔ ﻳﺰﻳﺪ ﺑﻦ ﻓﻨﺪﻳﻦ‬ ‫)ﻕ‪٣‬ﻫ‪٩/‬ﻡ( ﺍﻟﺬﻱ ﻗﺎﻝ ﺣﻴﻦ ﻫ ‪‬ﻢ ﺑﺎﻟﺒﻴﻌﺔ ﻋﻠﻰ ﺃﻻ ﻳﻘﻀﻲ ﻓﻲ ﺷﻲﺀ ﺩﻭﻥ ﻣﺸﻮﺭﺓ‪،‬‬ ‫ﻭﺍﻋﺘﺮﺽ ﺁﺧﺮ ﺑﺄﻥ ﺍﻟﺒﻴﻌﺔ ﻟﻴﺲ ﻟﻬﺎ ﺷﺮﻃ ﺎ ﺇﻻ ﺍﻟﻌﻤﻞ ﺑﻜﺘﺎﺏ ﺍﷲ ﻭﺳﻴﺮﺓ ﺍﻟﺴﻠﻒ‪.‬‬ ‫ﻭﻋﻨﺪﻣﺎ ﻟﻢ ﺗﺤﺪﺙ ﺍﻟﺸﻮﺭﻯ ﺑﺪﺃ ﺍﺑﻦ ﻓﻨﺪﻳﻦ ﺍﻟﺸﻐﺐ‪ ،‬ﻭﺯﻋﻢ ﺃﻥ ﺍﻹﻣﺎﻣﺔ ﺑﺎﻃﻠﺔ‪،‬‬ ‫ﻷﻥ ﺍﻹﻣﺎﻡ ﻟﻢ ﻳﻨﻔﺬ ﺍﻟﺸﺮﻁ ﺍﻟﺬﻱ ﺷﺮﻃﻪ‪ ،‬ﻭﻭﻗﻊ ﺧﻼﻑ ﺣﺎﺩ ﺑﻴﻦ ﺍﻟﻨﺎﺱ‪ .‬ﻓﺎﻗﺘﺮﺡ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻓﻲ ﺍﻟﻤﺸﺮﻕ‪.‬‬ ‫‬‫ﻣﻘﺘﺮﺣﻮﻥ ﺃﻥ ﺗﺮﺳﻞ ﺭﺳﺎﺋﻞ ﺍﺳﺘﻔﺘﺎﺀ ﻓﻲ ﺍﻟﻤﻮﺿﻮﻉ ﺇﻟﻰ ﺃﺋﻤﺔ‬ ‫ﺍﻟﺮﺣﻤﻦ ﺑﻦ‬ ‫ٰ‬‫ﻭﺳﻤﻴﺖ »ﺍﻟﻨﻜﺎﺭﻳﺔ« ﻹﻧﻜﺎﺭﻫﺎ ﺇﻣﺎﻣﺔ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺑﻦ ﻋﺒﺪ‬ ‫‬ ‫ﺭﺳﺘﻢ‪ ،‬ﻭ ﻋﺮﻓﺖ ﺑﺎﻟﻴﺰﻳﺪﻳﺔ ﻧﺴﺒﺔ ﺇﻟﻰ ﺯﻋﻴﻤﻬﺎ ﺃﺑﻲ ﻗﺪﺍﻣﺔ ﻳﺰﻳﺪ ﺑﻦ ﻓﻨﺪﻳﻦ ﺍﻟﻴﻔﺮﻧﻲ‪.‬‬ ‫ﻛﻤﺎ ﺃﻃﻠﻖ ﻋﻠﻴﻬﺎ ﻛﺬﻟﻚ ﺍﻟﺸﻐﺒﻴﺔ ﻭﺍﻟﻨﺠﻮﻳﺔ ﻭﺍﻟﻨﺎﻛﺜﺔ‪.‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﻭﻟﻬﺎ ﻣﻦ‬ ‫‬‫ﻭﻳﺮﻯ ﺑﻌﺾ ﺍﻟﻤﺤﻘﻘﻴﻦ ﺃﻥ ﺍﻟﻨﻜﺎﺭ ﻓﺮﻗﺔ ﺍﻧﺸﻘﺖ ﻋﻦ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺇﺫ ﺇﻥ ﻟﻬﺎ‬ ‫‬‫ﺗﻤﺎﻣﺎ ﻋﻦ‬ ‫ﺍﻟﺨﺼﺎﺋﺺ ﻭﺍﻟﻤﻤﻴﺰﺍﺕ ﻣﺎ ﻳﺠﻌﻠﻬﺎ ﻓﺮﻗﺔ ﻣﺴﺘﻘﻠﺔ ‬ ‫ﻋﻘﺎﺋﺪﻫﺎ ﻭﺍﺟﺘﻬﺎﺩﺍﺗﻬﺎ ﺍﻟﺨﺎﺻﺔ؛ ﻓﺎﻟﺼﻮﺭﺓ ﺍﻟﺴﻴﺎﺳﻴﺔ ﻟﻬﺎ ﺗﺘﻤﺜﻞ ﻓﻲ ﻣﺨﺎﻟﻔﺔ ﺍﻹﻣﺎﻡ‬ ‫ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﻭﻣﻦ ﺟﺎﺀ ﺑﻌﺪﻩ‪ ،‬ﻭﻳﺘﺠﻠﻰ ﻣﻈﻬﺮﻫﺎ ﺍﻟﻌﺴﻜﺮﻱ ﻓﻲ ﺍﻟﺠﻴﺶ ﺍﻟﻤﺴﺘﻘﻞ‬ ‫ﺍﻟﺬﻱ ﺃﺳﺴﻪ ﻳﺰﻳﺪ ﺑﻦ ﻓﻨﺪﻳﻦ‪ ،‬ﺛﻢ ﻃﻮﺭﻩ ﺃﺑﻮ ﻳﺰﻳﺪ ﻣﺨﻠﺪ ﺑﻦ ﻛﻴﺪﺍﺩ ﺍﻟﻴﻔﺮﺍﻧﻲ‬ ‫)ﻕ‪٤‬ﻫ‪١٠/‬ﻡ(‪ ،‬ﻭﺣﺎﺭﺏ ﺑﻪ ﺩﻭﻟﺔ ﺍﻟﻔﺎﻃﻤﻴﻴﻦ ﻓﻲ ﺍﻟﻤﻐﺮﺏ‪ ،‬ﻭﻻ ﻳﺰﺍﻝ ﺑﻌﺾ ﺃﺗﺒﺎﻋﻬﺎ‬ ‫ﺇﻟﻰ ﺍﻵﻥ ﻓﻲ ﺟﺰﻳﺮﺓ ﺟﺮﺑﺔ ﺑﺘﻮﻧﺲ ﻭﻟﻜﻨﻬﻢ ﻗﻠ‪‬ﺔ)‪.(١‬‬ ‫ﻭﺃﺻﺒﺢ ﺍﻟﻨﻜﺎﺭ ﻓﺮﻗﺔ ﻣﺴﺘﻘﻠﺔ ﻟﻬﺎ ﻣﻘﺎﻻﺗﻬﺎ ﻓﻲ ﺍﻟﻌﻘﺎﺋﺪ ﻭﺍﻷﺻﻮﻝ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ‬ ‫ﻭﺷﺒﻪ‪ ،‬ﻓﺄﺿﺎﻑ‬ ‫»ﺍﻹﺑﺎﺿﻴﺔ« ﻓﻮﻗﻌﺖ ﻣﺸﺎﻛﻞ ‬ ‫‬‫ﻓﻘﺪ ﺑﻘﻴﺖ ﺗﻄﻠﻖ ﻋﻠﻰ ﻧﻔﺴﻬﺎ ﺍﺳﻢ‬ ‫ﺗﻤﻴﻴﺰﺍ ﻟﻬﺎ ﻋﻦ »ﺍﻟﻨﻜﺎﺭ«‪.‬‬ ‫‬‫ﺍﻹﺑﺎﺿﻴﺔ ﺍﻷﺻﻼﺀ ﺇﻟﻰ ﺍﺳﻤﻬﻢ ﻛﻠﻤﺔ »ﺍﻟﻮﻫﺒﻴﺔ«‬ ‫‬ ‫)‪ (١‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٩٤٢‬‬ ‫‪35‬‬‫ﺍﻟﺒﺎﺏ ﺍﻷﻭﻝ‪ :‬ﻣﺬﻫﺐ ﺍﻹﺑﺎﺿ ﻴﺔ ﻓﻲ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬ ‫ﻭﺍﻟﻮﻫﺒﻴﺔ ﺗﺨﺎﻟﻒ ﺍﻟﻨﻜﺎﺭ‪ ،‬ﻭﺗﺮﺩ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﻳﺨﺼﺺ ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‬ ‫)ﺕ ‪٥٧٠‬ﻫ‪١١٧٤/‬ﻡ( ﻓﻲ ﻛﺘﺎﺑﻪ »ﺍﻟﺪﻟﻴﻞ ﻭﺍﻟﺒﺮﻫﺎﻥ« ﻓﺼﻼ ﺑﻌﻨﻮﺍﻥ »ﺍﻟﺮﺩ ﻋﻠﻰ‬ ‫ﺇﺧﻮﺍﻧﻨﺎ ﺍﻟﻨﻜﺎﺭ ﻓﻲ ﺟﻤﻴﻊ ﻣﺎ ﺫﻫﺒﻮﺍ ﺇﻟﻴﻪ«)‪.(١‬‬ ‫ﻭﻳﺬﻛﺮ ﺍﻟﻮﺍﺭﺟﻼﻧﻲ ﺍﻟﻨﻜﺎﺭ‪ ،‬ﻭﻳﺤﺪﺩ ﺍﻟﻔﺮﻭﻕ ﺑﻴﻨﻬﻢ ﻭﺑﻴﻦ ﺍﻟﻮﻫﺒﻴﺔ ﻓﻴﻘﻮﻝ‪ :‬ﻟﻬﻢ‬ ‫ﻣﺴﺎﺋﻞ ﻓﻲ ﺍﻷﺳﻤﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ‪ ،‬ﻭﺍﻹﻣﺎﻡ‪ ،‬ﻭﺍﻟﻮﻗﻮﻑ‪ ،‬ﻭﺍﻟﺤﺠﺔ‪ ،‬ﻭﺍﻟﺴﻤﺎﻉ‪،‬‬ ‫ﻭﺍﻟﻤﺘﺒﺮﺟﺔ‪ .‬ﻭﺇﻧﻤﺎ ﺍﻧﻘﻄﻊ ﻋﺬﺭﻫﻢ ﻓﻲ ﻣﺨﺎﻟﻔﺔ ﺍﻹﻣﺎﻡ ﺍﻟﻌﺪﻝ ﺍﻟﺴﺎﻣﻲ ﺍﻟﻔﻀﻞ‪.‬‬ ‫ﻭﻳﻘﻮﻝ ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪ :‬ﻟﻴﺲ ﻓﻲ ﻣﺴﺎﺋﻠﻬﻢ ﻣﺴﺄﻟﺔ ﻣﻌﻨﻮﻳﺔ ﺇﻻ ﺍﻟﻤﻐﺎﻟﻄﺔ ﻓﻲ ﺍﻷﻟﻔﺎﻅ‪.‬‬ ‫‬ ‫ﺿﻌﻔﺎ‬ ‫ﻭﻟﻴﺲ ﻓﻲ ﺟﻤﻴﻊ ﺍﻟﻤﺬﺍﻫﺐ ﺃﻗﺮﺏ ﻣﻨﻬﻢ ﺇﻟﻴﻨﺎ‪ ،‬ﻭﻻ ﺃﺑﻌﺪ ﻣﻨﻬﻢ ﻋﻨﺎ‬ ‫ﻭﺇﻧﻜﺎﺭﺍ‪.‬‬ ‫‬‫ﻭﺍﺳﺘﻜﺒﺎﺭﺍ ﻭﺟﻬﻼ‬ ‫‬ ‫ﻓﺄﻭﻝ ﻣﺴﺎﺋﻠﻬﻢ ﻓﻲ ﺍﻷﺳﻤﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ‪ .‬ﻓﺬﻫﺒﻮﺍ ﺇﻟﻰ ﺃﻥ ﺃﺳﻤﺎﺀ ﺍﷲ ‪8‬‬ ‫ﻭﺻﻔﺎﺗﻪ ﺇﻟﻰ ﺍﻷﻟﻔﺎﻅ‪ ،‬ﻭﺫﻫﺒﻨﺎ ﺇﻟﻰ ﺍﻟﻤﻌﺎﻧﻲ‪ .‬ﻓﻠﻮ ﻛﺎﻧﺖ ﺍﻷﺳﻤﺎﺀ ﻫﻲ ﺍﻷﻟﻔﺎﻅ‪،‬‬ ‫ﻟﻤﺎ ﻛﺎﻥ ﷲ ﺗﻌﺎﻟﻰ ﻓﻴﻪ ﻣﺪﺣﺔ ﻭﻻ ﺛﻨﺎﺀ ﻭﻻ ﻋﻈﻤﺔ‪ ،‬ﻛﻤﺎ ﺃﻧﻪ ﻟﻮ ﻛﺎﻧﺖ ﺍﻟﺼﻔﺎﺕ ﻫﻲ‬ ‫ﺍﻷﻟﻔﺎﻅ ﻟﻜﺎﻧﺖ ﻛﺬﻟﻚ‪.‬‬ ‫ﺇﻥ ﺍﷲ ﻋﺎﻟﻢ ﺍﻗﺘﻀﻰ ﻗﻮﻟﻨﺎ ﺍﻟﻮﺻﻒ ﺩﻭﻥ ﺍﻟﺼﻔﺔ‪ .‬ﻭﺍﻟﻤﻌﻨﻰ ﺍﻟﺼﻔﺔ ﺩﻭﻥ‬ ‫ﺍﻟﻮﺻﻒ‪ .‬ﻭﺍﻟﻮﺻﻒ ﻣﻨﺴﻮﺏ ﺇﻟﻰ ﺍﻟﻘﺎﺋﻞ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺍﻷﻣﺜﺎﻝ‪ ،‬ﻭﺍﻟﺼﻔﺔ ﻣﻨﺴﻮﺑﺔ ﺇﻟﻰ‬ ‫ﺫﺍﺕ ﺍﻟﺒﺎﺭﻱ ﺳﺒﺤﺎﻧﻪ‪ .‬ﻭﻟﻢ ﻳﺤﺴﻨﻮﺍ ﺍﻟﺘﻔﺮﻗﺔ ﺑﻴﻦ ﺍﻟﻮﺻﻒ ﻭﺍﻟﺼﻔﺔ‪.‬‬ ‫ﺍﻟﻮﺻﻒ ﻳﺘﻌﻠﻖ ﺑﺎﻟﻠﺴﺎﻥ ﻭﺍﻟﺼﻔﺔ ﺑﺎﻟﺬﺍﺕ‪.‬‬ ‫ﻭﻛﺬﻟﻚ ﻗﻮﻟﻬﻢ ﻓﻲ ﺍﻟﻮﻻﻳﺔ ﻭﺍﻟﻌﺪﺍﻭﺓ ﻭﺍﻟﺤﺐ ﻭﺍﻟﺒﻐﺾ ﻭﺍﻟﺮﺿﺎ ﻭﺍﻟﺴﺨﻂ‪.‬‬ ‫ﺍﻗﺘﺼﺮﻭﺍ ﻓﻴﻪ ﻋﻠﻰ ﻣﺎ ﺃﺑﺼﺮﻭﺍ ﺑﺄﺑﺼﺎﺭﻫﻢ‪ ،‬ﻭﻟﻢ ﻳﺘﺠﺎﻭﺯﻭﻩ ﺇﻟﻰ ﺑﺼﺎﺋﺮﻫﻢ‪.‬‬ ‫)‪ (١‬ﺃﺑﻮ ﻳﻌﻘﻮﺏ ﻳﻮﺳﻒ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪ :‬ﺍﻟﺪﻟﻴﻞ ﻭﺍﻟﺒﺮﻫﺎﻥ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﺍﻟﺸﻴﺦ ﺳﺎﻟﻢ ﺑﻦ ﺣﻤﺪ‬ ‫ﺍﻟﺤﺎﺭﺛﻲ‪ ،‬ﻭﺯﺍﺭﺓ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻘﻮﻣﻲ ﻭﺍﻟﺜﻘﺎﻓﺔﺳﻠﻄﻨﺔ ﻋﻤﺎﻥ‪١٤٠٣ ،‬ﻫ‪١٩٨٣/‬ﻡ‪ ،‬ﻣﺞ ‪ ،٢‬ﺝ ‪،٣‬‬ ‫ﺹ ‪ ٣٢٣‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪ .‬ﻭﺳﻨﺬﻛﺮﻩ ﻓﻴﻤﺎ ﺑﻌﺪ‪ :‬ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪ :‬ﺍﻟﺪﻟﻴﻞ ﻭﺍﻟﺒﺮﻫﺎﻥ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪36‬‬ ‫ﻭﻛﺬﻟﻚ ﻗﻮﻟﻬﻢ ﻓﻲ ﺗﺸﺮﻳﻚ ﺍﻟﻤﺸﺒﻬﺔ‪ .‬ﻓﺈﻥ ﺍﻗﺘﺼﺮﺕ ﺍﻟﻤﺸﺒﻬﺔ ﻋﻠﻰ ﺍﻟﻠﻔﻆ‬ ‫ﺩﻭﻥ ﺍﻟﻤﻌﻨﻰ‪ ،‬ﺍﻗﺘﺼﺮﻭﺍ ﻋﻠﻰ ﺍﻟﺸﺮﻙ‪ .‬ﻭﻭﺳﻌﻬﻢ ﺇﻥ ﻟﻢ ﻳﺴﺘﺒﺼﺮﻭﺍ‪.‬‬ ‫ﻓﺈﻥ ﺍﺳﺘﺒﺼﺮﻭﺍ ﻓﻲ ﺍﻟﻠﻔﻆ ﺩﻭﻥ ﺍﻟﻤﻌﻨﻰ ﺧﺎﺑﻮﺍ ﻭﺧﺴﺮﻭﺍ‪.‬‬ ‫ﻭﺇﻥ ﺍﺳﺘﺒﺼﺮﻭﺍ ﻓﻲ ﺍﻟﻤﻌﻨﻰ ﺃﺷﺮﻛﻮﺍ ﺑﺎﷲ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻓﻠﻢ ﺗﻐﻦ ﻋﻨﻬﻢ ﺍﻵﻳﺎﺕ ﻭﻻ‬ ‫ﺍﻟﺬﻛﺮ ﺍﻟﺤﻜﻴﻢ‪.‬‬ ‫ﻭﺃﻣﺎ ﻗﻮﻟﻬﻢ ﻓﻲ ﺣﺠﺔ ﺍﷲ ﻻ ﺗﻘﻮﻡ ﺇﻻ ﺑﺴﻤﺎﻉ‪ ،‬ﻭﻗﺪ ﺳﻤﻌﻬﺎ ﺍﻟﻨﺎﺱ ﻛﻠﻬﻢ‪،‬‬ ‫ﻭﺭﺑﻤﺎ ﺳﻤﻌﻮﺍ ﻫﻢ ﻭﻻ ﻳﺴﻤﻊ ﺍﻟﻨﺎﺱ‪.‬‬ ‫ﻭﺃﺛﺒﺘﻮﺍ ﺍﻟﻠﻌﻨﺔ‪ .‬ﻭﺍﻣﺘﻨﻌﻮﺍ ﻣﻦ ﺍﻟﺘﻜﻔﻴﺮ ﻭﺍﻟﺘﻔﺴﻴﻖ‪.‬‬ ‫ﻭﺃﻣﺎ ﻣﺨﺎﻟﻔﺔ ﺍﻹﻣﺎﻡ ‪ ، ƒ‬ﻓﺴﺒﻴﻞ ﺫﻟﻚﺳﺒﻴﻞ ﺳﻠﻔﻬﻢ ﺍﻟﻤﺎﺿﻲ ﻓﻲ ﺻﺤﺎﺑﺔ‬ ‫ﺭﺳﻮﻝ ﺍﷲ ﮊ ﺍﻟﺰﺑﻴﺮ )ﺕ ‪٣٦‬ﻫ‪٦٥٦/‬ﻡ( ﻭﻃﻠﺤﺔ )ﺕ ‪٣٦‬ﻫ‪٦٥٦/‬ﻡ( ﻭﻟﻬﻢ ﻓﻴﻬﻤﺎ‬ ‫ﺃﺳﻮﺓ ﺣﺴﻨﺔ ﺃﻭ ﺳﻴﺌﺔ ﺟﻤﻊ ﺍﷲ ﺑﻴﻨﻬﻢ ﻭﺑﻴﻨﻬﻤﺎ ﻓﻲ ﺩﺍﺭ ﺍﻟﻘﺮﺍﺭ)‪.(١‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻷﺳﺒﺎﺏ‬ ‫‬‫ﻳﻀﺎﻑ ﺇﻟﻰ ﻓﺮﻗﺔ ﺍﻟﻨﻜﺎﺭﻳﺔ ﻓﺮﻗﺔ ﺃﺧﺮﻯ ﺍﻧﺸﻘﺖ ﻋﻦ‬ ‫ﺳﻴﺎﺳﻴﺔ ﻭﻋﻘﺎﺋﺪﻳﺔ‪ ،‬ﻭﻫﻢ‪ :‬ﺍﻟﻨﻔﺎﺛﻴﺔ‪ ،‬ﻭﺍﻟﺨﻠﻔﻴﺔ‪ ،‬ﻭﺍﻟﺤﺴﻴﻨﻴﺔ‪ ،‬ﻭﺍﻟﺴﻜﺎﻛﻴﺔ‪ ،‬ﻭﺍﻟﻔﺮﺛﻴﺔ‪.‬‬ ‫ﻝﺇﺑﺎﺿﻴﺔ ﺍﻟﻤﺸﺮﻕ‪ /‬ﺍﻟﻤﺸﺎﺭﻗﺔ‪:‬‬ ‫ﻫﻢ ﺇﺑﺎﺿﻴﺔ ﺍﻟﻤﺸﺮﻕ‪ ،‬ﺍﺑﺘﺪﺍﺀ ﻣﻦ ﻣﺼﺮ‪ ،‬ﻓﺎﻟﻴﻤﻦ ﻭ ﻋﻤﺎﻥ ﻭﺍﻟﻌﺮﺍﻕ ﻭﺣﻀﺮﻣﻮﺕ‬ ‫ﻭﺯﻧﺠﺒﺎﺭ ﻭﻣﺎ ﻭﺭﺍﺋﻬﺎ‪ ،‬ﻭﻳﻄﻠﻖ ﻋﻠﻴﻬﻢ ﻛﺬﻟﻚ ﺃﻫﻞ ﺍﻟﻤﺸﺮﻕ ﻭﺍﻟﻤﺸﺎﺭﻗﺔ)‪.(٢‬‬ ‫ﻡﺇﺑﺎﺿﻴﺔ ﺍﻟﻤﻐﺮﺏ‪ /‬ﺍﻟﻤﻐﺎﺭﺑﺔ‪:‬‬ ‫ﺇﺑﺎﺿﻴﺔ ﺍﻟﻤﻐﺮﺏ ﺃﻭ ﺃﻫﻞ ﺍﻟﻤﻐﺮﺏ‪ ،‬ﻳﻌﻨﻲ ﺇﺑﺎﺿﻴﺔ ﻟﻴﺒﻴﺎ ﻭﺗﻮﻧﺲ ﻭﺍﻟﺠﺰﺍﺋﺮ‬ ‫ﺃﻳﻀﺎ ﻟﻘﺐ ﺍﻟﻤﻐﺎﺭﺑﺔ‪.‬‬ ‫ﻭﺍﻟﻤﻐﺮﺏ ﺍﻷﻗﺼﻰ ﻭﺍﻷﻧﺪﻟﺲ‪ ،‬ﻭﻳﻄﻠﻖ ﻋﻠﻴﻬﻢ ‬ ‫)‪ (١‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٣٥‬ ‪.٣٦‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٥٠١‬‬ ‫‬‫)‪ (٢‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫‪37‬‬‫ﺍﻟﺒﺎﺏ ﺍﻷﻭﻝ‪ :‬ﻣﺬﻫﺐ ﺍﻹﺑﺎﺿ ﻴﺔ ﻓﻲ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬ ‫ﻭﻳﺒﺪﻭ ﻣﻦ ﺗﺘﺒﻊ ﺑﻌﺾ ﺍﻟﻤﺼﺎﺩﺭ ﺃﻥ ﺑﺪﺍﻳﺎﺕ ﻇﻬﻮﺭ ﺍﻟﻤﺼﻄﻠﺢ ﺗﺰﺍﻣﻦ ﻣﻊ‬ ‫ﺑﺮﻭﺯ ﺣﻤﻠﺔ ﺍﻟﻌﻠﻢ ﺇﻟﻰ ﺍﻟﻤﻐﺮﺏ ﻣﻦ ﺍﻟﻤﺸﺮﻕ ﻓﻲ ﺍﻟﺴﺎﺣﺔ ﺍﻟﺪﻋﻮﻳﺔ‬ ‫ﻭﺍﻟﺴﻴﺎﺳﻴﺔ)‪.(١‬‬ ‫ﻥﺍﻟﺨﻮﺍﺭﺝ ﻣﻦ ﺍﻷﻟﻘﺎﺏ ﺍﻟﻤﺮﻓﻮﺿﺔ‪:‬‬ ‫ﺍﻟﺨﻮﺍﺭﺝ ﻳﺴﻤﻮﻥ ﻛﺬﻟﻚ ﺑﺎﻟﻤﺤﻜﻤﺔ ﻭﺍﻟﺤﺮﻭﺭﻳﺔ ﻭﺍﻟﻤﺎﺭﻗﺔ ﻭﺍﻟﺸﺮﺍﺓ‪ .‬ﻛﻞ‬ ‫ﻫﺬﻩ ﺍﻷﺳﻤﺎﺀ ﻳﻄﻠﻘﻬﺎ ﻋﻠﻴﻬﻢ ﺧﺼﻮﻣﻬﻢ ﻭﻣﺤﺒﻮﻫﻢ ﻣﻦ ﺍﻟﻤﺆﺭﺧﻴﻦ‪ .‬ﻭﺍﺧﺘﻠﻒ‬ ‫ﺍﻟﻨﺎﺱ ﻓﻲ ﺳﺒﺐ ﺗﺴﻤﻴﺘﻬﻢ ﺧﻮﺍﺭﺝ‪ ،‬ﻓﻘﻴﻞ‪ :‬ﻟﺨﺮﻭﺟﻬﻢ ﻋﻦ ﺍﻹﻣﺎﻡ ﻋﻠﻲ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻟﺨﺮﻭﺟﻬﻢ ﻋﻠﻴﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻟﺨﺮﻭﺟﻬﻢ ﻋﻦ ﺍﻟﺪﻳﻦ ﻓﻲ ﺭﺃﻱ ﻣﺨﺎﻟﻔﻴﻬﻢ‪ ،‬ﻭﻫﻮ‬ ‫ﻣﻌﻨﻰ ﺗﺴﻤﻴﺘﻬﻢ ﺑﺎﻟﻤﺎﺭﻗﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻟﺨﺮﻭﺟﻬﻢ ﻋﻦ ﺿﻼﻟﺔ ﺍﻟﺘﺤﻜﻴﻢ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﺃﺧﺬﺍ ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪{ z y ﴿ :‬‬‫ﻟﺨﺮﻭﺟﻬﻢ ﺟﻬﺎ ﺩﺍ ﻓﻲ ﺳﺒﻴﻞ ﺍﷲ ‬ ‫| } ~ ﴾ ]ﺍﻟﺘﻮﺑﺔ‪.(٢)[٤٦ :‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻭﻏﻴﺮﻫﻢ‪،‬‬ ‫‬‫ﻭﻣﻦ ﻫﻨﺎ ﺍﺧﺘﻠﻔﺖ ﺩﻻﻻﺕ ﻫﺬﺍ ﺍﻟﻤﺼﻄﻠﺢ ﻓﻲ ﻛﺘﺎﺑﺎﺕ‬ ‫ﻭﺃﺑﺮﺯﻫﺎ ﺩﻻﻟﺘﺎﻥ‪:‬‬ ‫ﺍﻷﻭﻟﻰ‪ :‬ﻫﻢ ﺍﻟﺬﻳﻦ ﺭﻓﻀﻮﺍ ﺗﻮﻗﻴﻒ ﺍﻟﻘﺘﺎﻝ ﻓﻲ ﻣﻌﺮﻛﺔ ﺻﻔﻴﻦ ‪٣٧‬ﻫ‪٦٥٨/‬ﻡ‪،‬‬ ‫ﻭﻟﻢ ﻳﻘﺒﻠﻮﺍ ﺍﻟﺘﺤﻜﻴﻢ ﻭﻣﺎ ﻧﺘﺞ ﻋﻨﻪ‪ ،‬ﻭﻟﻢ ﻳﺮﺗﻀﻮﺍ ﺍﻻﻧﺤﺮﺍﻑ ﻋﻦ ﻧﻬﺞ ﺍﻟﻨﺒﻲ ﮊ‬ ‫ﻭﺍﻟﺤﻜﻢ ﺍﻟﺮﺍﺷﺪﻱ‪.‬‬ ‫ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻫﻢ ﺍﻟﺬﻳﻦ ﺣﻜﻤﻮﺍ ﻋﻠﻰ ﻏﻴﺮﻫﻢ ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺑﺎﻟﺸﺮﻙ؛ ﻓﺎﺳﺘﺤﻠﻮﺍ‬ ‫ﺩﻣﺎﺀﻫﻢ ﻭﺃﻣﻮﺍﻟﻬﻢ ﻭﺳﺒﻲ ﻧﺴﺎﺋﻬﻢ‪ ،‬ﻭﺃﺧﺬﻭﺍ ﺑﻈﺎﻫﺮ ﻗﻮﻝ ﺍﷲ ‪c b ﴿ : 8‬‬ ‫‪] ﴾ e d‬ﺍﻷﻧﻌﺎﻡ‪.[١٢١ :‬‬ ‫)‪ (١‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺍﻟﺼﻔﺤﺔ ﻧﻔﺴﻬﺎ‪.‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺍﻟﺸﻤﺎﺧﻲ‪ :‬ﺍﻟﺴﻴﺮ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﻣﺤﻤﺪ ﺣﺴﻦ‪،‬‬ ‫‬‫)‪ (٢‬ﺍﻟﺤﺎﺭﺛﻲ‪ :‬ﺍﻟﻌﻘﻮﺩ ﺍﻟﻔﻀﻴﺔ‪ ،‬ﺹ ‪.٤٥‬‬ ‫ﺩﺍﺭ ﺍﻟﻤﻨﺎﺭ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻁ ‪٢٠٠٩ ،١‬ﻡ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ .٣٥‬ﻭﺳﻨﺬﻛﺮﻩ ﻓﻴﻤﺎ ﺑﻌﺪ‪ :‬ﺍﻟﺸﻤﺎﺧﻲ‪ :‬ﺍﻟﺴﻴﺮ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪38‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻻ ﻳﻨﻜﺮﻭﻥ ﻧﺴﺒﺘﻬﻢ ﺇﻟﻰ ﺍﻟﺨﻮﺍﺭﺝ ﺑﺎﻟﻤﻌﻨﻰ ﺍﻷﻭﻝ ﺑﻮﺻﻔﻪ‬ ‫‬‫ﻭﻣﺘﻘﺪﻣﻮ‬ ‫ﺧﺮﻭﺟﺎ ﺳﻴﺎﺳ ‪‬ﻴﺎ‪ ،‬ﻭﻳﺮﻓﻀﻮﻥ ﺑﺸﺪﺓ ﺣﺸﺮﻫﻢ ﻓﻲ ﺯﻣﺮﺓ ﺍﻟﺨﻮﺍﺭﺝ ﺑﻤﻌﻨﻰ ﺍﻟﻤﺮﻭﻕ‬ ‫‬ ‫ﻣﻦ ﺍﻟﺪﻳﻦ‪.‬‬ ‫ﻭﻳﺬﻛﺮ ﺍﻟﺤﺎﺭﺛﻲ )ﺕ ‪١٤٢٧‬ﻫ‪٢٠٠٧/‬ﻡ( ﻫﺬﺍ ﺍﻻﺳﻢ ﻗﺎﺋﻼ‪ :‬ﻛﺎﻥ ﺍﺳﻢ ﺍﻟﺨﻮﺍﺭﺝ‬ ‫ﻣﺪﺣﺎ ﻷﻧﻪ ﺟﻤﻊ ﺧﺎﺭﺟﺔ ﻭﻫﻲ ﺍﻟﻄﺎﺋﻔﺔ ﺍﻟﺘﻲ ﺗﺨﺮﺝ ﻟﻠﻐﺰﻭ ﻓﻲ‬ ‫ﻓﻲ ﺍﻟﺰﻣﻦ ﺍﻷﻭﻝ ‬ ‫ﺳﺒﻴﻞ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﺛﻢ ﺻﺎﺭ ﺫ ‪‬ﻣﺎ ﻟﻜﺜﺮﺓ ﺗﺄﻭﻳﻞ ﺍﻟﻤﺨﺎﻟﻔﻴﻦ‪ ..‬ﺛﻢ ﺯﺍﺩ ﺍﺳﺘﻘﺒﺎﺣﻪ ﺣﻴﻦ‬ ‫ﺍﺳﺘﺒﺪ ﺑﻪ ﺍﻷﺯﺍﺭﻗﺔ ﻭﺍﻟﺼﻔﺮﻳﺔ‪ .‬ﺛﻢ ﺗﺮﻯ ﺃﺻﺤﺎﺑﻨﺎ ﻻ ﻳﺘﺴﻤﻮﻥ ﺑﺬﻟﻚ ﻭﺇﻧﻤﺎ ﻳﺘﺴﻤﻮﻥ‬ ‫ﺑﺄﻫﻞ ﺍﻻﺳﺘﻘﺎﻣﺔ ﻻﺳﺘﻘﺎﻣﺘﻬﻢ ﻓﻲ ﺍﻟﺪﻳﺎﻧﺔ)‪.(١‬‬ ‫ﺃﻣﺎ ﺃﺻﺤﺎﺏ ﺍﻟﻤﻘﺎﻻﺕ ﻓﻼ ﻳﻌﺘﺒﺮﻭﻥ ﻫﺬﺍ ﺍﻟﻔﺎﺭﻕ ﺟﻮﻫﺮ ‪‬ﻳﺎ ﻓﻲ ﺍﻟﻤﺼﻄﻠﺢ؛‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺇﻟﻰ ﺭﻓﺾ ﻫﺬﻩ ﺍﻟﻨﺴﺒﺔ‬ ‫‬‫ﻭﺑﺴﺒﺐ ﻫﺬﺍ ﺍﻟﺨﻠﻂ ﺍﺿﻄﺮ ﺍﻟﻤﺘﺄﺧﺮﻭﻥ ﻣﻦ‬ ‫ﺍﺗﻘﺎﺀ ﻟﻸﺣﻜﺎﻡ ﺍﻟﺪﻳﻨﻴﺔ ﺍﻟﺨﻄﻴﺮﺓ ﺍﻟﻤﻨﺠﺮﺓ ﻋﻨﻬﺎ‪.‬‬ ‫‬‫ﻣﻄﻠﻘﺎ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺍﻟﺨﻮﺍﺭﺝ ﺑﺄﻧﻬﻢ ﺍﻟﺬﻳﻦ ﻳﺤﻜﻤﻮﻥ ﻋﻠﻰ ﻣﺨﺎﻟﻔﻴﻬﻢ ﺑﺎﻟﺸﺮﻙ‪،‬‬ ‫‬‫ﻌﺮﻑ‬ ‫ﻭﻳ ‪‬‬ ‫‬ ‫ﻭﻳﺒﻴﺤﻮﻥ ﺍﻟﺨﺮﻭﺝ ﻋﻠﻰ ﺍﻹﻣﺎﻡ ﺑﺎﻟﺴﻼﺡ ﻣﻦ ﻏﻴﺮ ﻣﺒﺮﺭ ﻣﺸﺮﻭﻉ‪ ،‬ﻭﻻ ﺗﺤﺴﺐ‬ ‫ﺧﺎﺭﺟﺎ ﻋﻦ ﺍﻟﺪﻳﻦ؛ ﻛﻤﺎ‬ ‫‬‫ﺍﻹﺑﺎﺿﻴﺔ ﻣﻦ ﻳﻘﻮﻡ ﺑﻤﺜﻞ ﻫﺬﺍ ﺍﻟﻔﻌﻞ‬ ‫‬‫ﻟﻠﻌﻮﺍﻗﺐ‪ .‬ﻭﻳﻌﺘﺒﺮ‬ ‫ﻛﺎﻥ ﺷﺄﻥ ﺍﻷﺯﺍﺭﻗﺔ ﻓﻲ ﻋﻬﺪ ﺍﻷﻣﻮﻳﻴﻦ‪.‬‬ ‫ﺻﺮﺡ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺇﺑﺎﺽ ﻓﻲ ﺭﺳﺎﻟﺘﻪ ﺇﻟﻰ ﺍﻟﺨﻠﻴﻔﺔ ﺍﻷﻣﻮﻱ ﻋﺒﺪ ﺍﻟﻤﻠﻚ ﺑﻦ‬ ‫ﻭﻗﺪ ‬ ‫ﻣﺮﻭﺍﻥ ﺑﻌﺪﺍﺋﻪ ﻟﻠﺨﻮﺍﺭﺝ ﺑﻬﺬﺍ ﺍﻟﻤﻔﻬﻮﻡ ﻭﻗﺎﻝ‪ ...» :‬ﺇﻧﺎ ﺑﺮﺁﺀ ﺇﻟﻰ ﺍﷲ ﻣﻦ ﺍﺑﻦ ﺍﻷﺯﺭﻕ‬ ‫ﻭﺻﻨﻴﻌﻪ ﻭﺃﺗﺒﺎﻋﻪ‪ ،‬ﻟﻘﺪ ﻛﺎﻥ ﺣﻴﻦ ﺧﺮﺝ ﻣﻦ ﺍﻹﺳﻼﻡ ﻓﻴﻤﺎ ﻇﻬﺮ ﻟﻨﺎ‪ ،‬ﻭﻟﻜﻨﻪ ﺃﺣﺪﺙ‬ ‫ﻭﺍﺭﺗﺪ ﻭﻛﻔﺮ ﺑﻌﺪ ﺇﺳﻼﻣﻪ‪ ،‬ﻓﻨﺒﺮﺃ ﺇﻟﻰ ﺍﷲ ﻣﻨﻬﻢ«‪ .‬ﻛﻤﺎ ﻛﺎﻥ ﺍﻹﻣﺎﻡ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ‬ ‫ﻳﻠﻘﻰ ﺍﻟﺨﻮﺍﺭﺝ ﻭﻳﻨﺎﻇﺮﻫﻢ ﻓﻲ ﺣﺮﻣﺔ ﺩﻣﺎﺀ ﺍﻟﻤﺴﻠﻤﻴﻦ‪.‬‬ ‫)‪ (١‬ﺍﻟﺤﺎﺭﺛﻲ‪ :‬ﺍﻟﻌﻘﻮﺩ ﺍﻟﻔﻀﻴﺔ‪ ،‬ﺹ ‪ ٧٠‬ ‪.٧١‬‬ ‫‪39‬‬‫ﺍﻟﺒﺎﺏ ﺍﻷﻭﻝ‪ :‬ﻣﺬﻫﺐ ﺍﻹﺑﺎﺿ ﻴﺔ ﻓﻲ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬ ‫ﺃﻣﺎ ﻓﻌﻞ ﺃﺑﻲ ﺑﻼﻝ ﻣﺮﺩﺍﺱ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺍﻟﻤﺤ ‪‬ﻜﻤﺔ ﺍﻷﻭﻟﻰ ﻓﻬﻮ ﻓﻌﻞ ﺍﻟﻤﻌﺎﺭﺽ‬ ‫ﺍﻟﻮﺍﻋﻲ ﺍﻟﺨﺎﺭﺝ ﻋﻦ ﺍﻟﺴﻠﻄﺎﻥ ﺍﻟﺠﺎﺋﺮ‪ ،‬ﻷﻧﻪ ﻳﺮﻯ ﺃﻥ ﺍﻹﻗﺎﻣﺔ‪» :‬ﻋﻠﻰ ﺍﻟﺮﺿﺎ ﺑﺎﻟﺠﻮﺭ‬ ‫ﻟﺬﻧﺐ‪ ،‬ﻭﺃﻥ ﺗﺠﺮﻳﺪ ﺍﻟﺴﻴﻒ ﻭﺇﺧﺎﻓﺔ ﺍﻟﻨﺎﺱ ﻟﻌﻈﻴﻢ« ﻟﺬﻟﻚ ﺍﺧﺘﺎﺭ ﺍﻟﺴﻴﺮ ﻓﻲ ﺃﺭﺽ‬ ‫ﺍﷲ ﻭﻋﺪﻡ ﺗﺠﺮﻳﺪ ﺍﻟﺴﻴﻒ ﻣﺎ ﺩﺍﻡ ﺍﻟﺴﻠﻄﺎﻥ ﻭﺟﻨﻮﺩﻩ ﻟﻢ ﻳﻼﺣﻘﻮﻫﻢ ﺑﺄﺫﻯ‪ ،‬ﻓﺈﻥ‬ ‫ﺃﺭﺍﺩﻫﻢ ﺍﻟﺴﻠﻄﺎﻥ ﻭﻗﻮﻣﻪ ﺑﻈﻠﻢ ﺣﻖ ﻟﻬﻢ ﺍﻻﻣﺘﻨﺎﻉ ﻋﻨﻬﻢ ﺩﻓﺎ ﻋﺎ ﻋﻦ ﺍﻟﻨﻔﺲ‪.‬‬ ‫ﻭﻳﻔﻴﺪ ﺍﺳﺘﻘﺼﺎﺀ ﺑﻌﺾ ﺍﻟﻤﺼﺎﺩﺭ ﺃﻥ ﻣﺼﻄﻠﺢ ﺍﻟﺨﻮﺍﺭﺝ ﻟﻢ ﻳﻜﻦ ﻣﺘﺪﺍﻭﻻ‬ ‫ﺑﻠﻔﻈﻪ ﻗﺒﻞ ﺳﻨﺔ )‪٦٤‬ﻫ‪٦٨٣/‬ﻡ( ﻋﺎﻡ ﺍﻧﻘﺴﺎﻡ ﺍﻟﻤﺤ ‪‬ﻜﻤﺔ ﺇﻟﻰ ﻗﻌﺪﺓ ﻭﺧﻮﺍﺭﺝ‪،‬‬ ‫ﻭﺗﺮﺟﺢ ﺑﻌﺾ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺃﻧﻪ ﺗﻢ ﺗﻮﻇﻴﻒ ﻫﺬﺍ ﺍﻟﻤﺼﻄﻠﺢ‪ ،‬ﻓﻲ ﺑﻌﺪﻩ ﺍﻟﺪﻳﻨﻲ‪ ،‬ﻓﻲ‬ ‫ﺍﻟﻌﻬﺪ ﺍﻷﻣﻮﻱ ﺍﺳﺘﻨﺎ ﺩﺍ ﺇﻟﻰ ﺭﻭﺍﻳﺎﺕ ﺣﺪﻳﺜﻴﺔ ﻷﻏﺮﺍﺽ ﺳﻴﺎﺳﻴﺔ‪ ،‬ﻭﺫﻟﻚ ﻟﻤﺎ ﻛﺜﺮ‬ ‫ﺍﻟﺨﺮﻭﺝ ﻋﻠﻰ ﺩﻭﻟﺘﻬﻢ)‪.(١‬‬ ‫ﻭﻫﺬﺍ ﻣﺎ ﺃﻛﺪﻩ ﺍﻟﺴﻴﺎﺑﻲ )ﺕ ‪١٤١٤‬ﻫ‪١٩٩٣/‬ﻡ( ﻗﺎﺋﻼ‪» :‬ﺍﻹﺑﺎﺿﻴﻮﻥ ﻣﺴﺘﻘﻠﻮﻥ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻫﻢ ﺃﻫﻞ ﺍﻟﺤﻖ ﻣﻦ‬ ‫‬‫ﺑﺄﻣﺮﻫﻢ ﻣﻦ ﺃﻭﻝ ﺍﻹﺳﻼﻡ ﺇﻟﻰ ﺁﺧﺮ ﺃﻳﺎﻣﻬﻢ؛ ﺫﻟﻚ ﺃﻥ‬ ‫ﺃﻭﻝ ﺍﻷﻣﺮ ﻗﺒﻞ ﺍﺑﻦ ﺇﺑﺎﺽ ﻭﺑﻌﺪﻩ«)‪.(٢‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺍﻟﺬﻳﻦ ﺍﺭﺗﻀﻮﺍ ﻷﻧﻔﺴﻬﻢ ﺗﺴﻤﻴﺎﺕ ﻣﺜﻞ‪ :‬ﺃﻫﻞ‬ ‫‬‫ﻭﻣﺠﻤﻞ ﺍﻟﻘﻮﻝ‪ :‬ﺇﻥ‬ ‫ﺍﻟﺪﻋﻮﺓ ﻭﺍﻻﺳﺘﻘﺎﻣﺔ‪ ،‬ﻭﺃﻫﻞ ﺍﻟﺤﻖ ﻭﺍﻻﺳﺘﻘﺎﻣﺔ‪ ،‬ﻳﺮﻓﻀﻮﻥ ﻟﻔﻆ ﺍﻟﺨﻮﺍﺭﺝ ﺗﺴﻤﻴﺔ‬ ‫ﻭﻟﻘﺒﺎ ﻟﻬﻢ‪ ،‬ﻭﻳﻌﺘﺒﺮﻭﻥ ﺫﻟﻚ ﻣﻦ ﺍﻟﺘﻨﺎﺑﺰ ﺑﺎﻷﻟﻘﺎﺏ‪ .‬ﻓﺈﺫﺍ ﺍﺗﻀﺤﺖ ﺍﻟﻴﻮﻡ ﻣﺪﻟﻮﻻﺕ‬ ‫‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻭﻣﻮﻗﻔﻬﻢ ﻣﻦ ﻫﺬﻩ ﺍﻟﻄﺎﺋﻔﺔ‪ ،‬ﻭﻋﻠﻰ ﻣﻦ ﻳﻄﻠﻘﻮﻧﻬﺎ‪ ،‬ﻟﻢ ﻳﻌﺪ‬ ‫‬‫ﺍﻟﺨﻮﺍﺭﺝ ﻋﻨﺪ‬ ‫ﻣﻘﺒﻮﻻ ﺩﻳﻨ ‪‬ﻴﺎ ﻭﻻ ﻋﻠﻤ ‪‬ﻴﺎ ﺇﻃﻼﻕ ﻫﺬﻩ ﺍﻟﻠﻔﻈﺔ ﻋﻠﻴﻬﻢ)‪.(٣‬‬ ‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﻋﻤﺮ ﺑﻦ ﺍﻟﺤﺎﺝ ﺑﺎﺑﺎﻭ‪ :‬ﺩﺭﺍﺳﺔ ﻓﻲ ﺍﻟﻔﻜﺮ ﺍﻹﺑﺎﺿﻲ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﻻﺳﺘﻘﺎﻣﺔﻣﺴﻘﻂ‪ ،‬ﻁ ‪،٢‬‬ ‫‪١٤١٣‬ﻫ‪١٩٩٢/‬ﻡ‪ ،‬ﺹ ‪ .٢١‬ﻭﺳﻨﺬﻛﺮﻩ ﻓﻴﻤﺎ ﺑﻌﺪ‪ :‬ﺍﻟﺤﺎﺝ ﺑﺎﺑﺎﻭ‪ :‬ﺍﻟﻔﻜﺮ ﺍﻹﺑﺎﺿﻲ‪.‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻋﻦ ﺍﻟﺨﻮﺍﺭﺝ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﺩ‪ .‬ﺳﻴﺪﺓ‬ ‫‬‫)‪ (٢‬ﺳﺎﻟﻢ ﺑﻦ ﺣﻤﻮﺩ ﺍﻟﺴﻴﺎﺑﻲ‪ :‬ﺃﺻﺪﻕ ﺍﻟﻤﻨﺎﻫﺞ ﻓﻲ ﺗﻤﻴﻴﺰ‬ ‫ﺇﺳﻤﺎﻋﻴﻞ ﻛﺎﺷﻒ‪ ،‬ﻭﺯﺍﺭﺓ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻘﻮﻣﻲ ﻭﺍﻟﺜﻘﺎﻓﺔﺳﻠﻄﻨﺔ ﻋﻤﺎﻥ‪ ،‬ﻁ ‪١٩٧٩‬ﻡ‪ ،‬ﺹ ‪ .٤٤‬ﻭﺳﻨﺬﻛﺮﻩ‬ ‫ﻓﻴﻤﺎ ﺑﻌﺪ‪ :‬ﺍﻟﺴﻴﺎﺑﻲ‪ :‬ﺃﺻﺪﻕ ﺍﻟﻤﻨﺎﻫﺞ‪.‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣١١ :٣٠٩‬‬ ‫‬‫)‪ (٣‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪40‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻋﻠﻰ ﺍﻟﺨﻮﺍﺭﺝ ﻟﻘﺐ ﺍﻟﻤﺎﺭﻗﺔ‪ ،‬ﻭﻳﺬﻛﺮﻫﻢ ﺍﻟﻮﺍﺭﺟﻼﻧﻲ ﺑﺄﻧﻬﻢ‬ ‫‬‫ﻛﻤﺎ ﻳﻄﻠﻖ‬ ‫ﺯﻋﻤﻮﺍ ﺃﻥ ﻣﻦ ﻋﺼﻰ ﺍﷲ ﺗﻌﺎﻟﻰ ﻭﻟﻮ ﻓﻲ ﺻﻐﻴﺮ ﻣﻦ ﺍﻟﺬﻧﻮﺏ ﻭﻛﺒﻴﺮ ﺃﺷﺮﻙ ﺑﺎﷲ ﺍﻟﻌﻈﻴﻢ‪.‬‬ ‫ﻭﺗﺄﻭﻟﻮﺍ ﻗﻮﻝ ﺍﷲ ‪] ﴾ e d c b ﴿ : 8‬ﺍﻷﻧﻌﺎﻡ‪ ،[١٢١ :‬ﻓﻘﻀﻮﺍ‬ ‫ﺑﺎﻹﺛﻢ ﻋﻠﻰ ﺟﻤﻴﻊ ﻣﻦ ﻋﺼﻰ ﺍﷲ ‪ 8‬ﺃﻧﻪ ﻣﺸﺮﻙ‪ ،‬ﻭﻋﻘﺒﻮﺍ ﺑﺎﻷﺣﻜﺎﻡ‪ ،‬ﻓﺎﺳﺘﺤﻠﻮﺍ‬ ‫ﻗﺘﻞ ﺍﻟﺮﺟﺎﻝ‪ ،‬ﻭﺃﺧﺬ ﺍﻷﻣﻮﺍﻝ‪ ،‬ﻭﺍﻟﺴﺒﻲ ﻟﻠﻌﻴﺎﻝ‪.‬‬ ‫ﻧﺎﺳﺎ ﻣﻦ ﺃﻣﺘﻲ ﻳﻤﺮﻗﻮﻥ ﻣﻦ ﺍﻟﺪﻳﻦ ﻣﺮﻭﻕ ﺍﻟﺴﻬﻢ‬ ‫ﻓﺤﺴﺒﻬﻢ ﻗﻮﻝ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪» :‬ﺇﻥ ‬ ‫ﻣﻦ ﺍﻟﺮﻣﻴﺔ ﻓﺘﻨﻈﺮ ﻓﻲ ﺍﻟﻨﺼﻞ ﻓﻼ ﺗﺮﻯ ﺷﻴ ﺌﺎ‪ ،‬ﻭﺗﻨﻈﺮ ﻓﻲ ﺍﻟﻘﺪﺡ ﻓﻼ ﺗﺮﻯ ﺷﻴ ﺌﺎ‪ ،‬ﻭﺗﺘﻤﺎﺭﻯ‬ ‫ﻓﻲ ﺍﻟﻔﻮﻕ«)‪ ،(١‬ﻓﻠﻴﺲ ﻓﻲ ﺃﻣﺔ ﺃﺣﻤﺪ ﮊ ﺃﺷﺒﻪ ﺷﻲﺀ ﺑﻬﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﻣﻨﻬﻢ؛ ﻷﻧﻬﻢ ﻋﻜﺴﻮﺍ‬ ‫ﻇﻬﺮﺍ ﻟﺒﺎﻃﻦ‪ .‬ﻭﺑﺪﻟﻮﺍ ﺍﻷﺳﻤﺎﺀ ﻭﺍﻷﺣﻜﺎﻡ‪ ،‬ﻷﻥ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻛﺎﻧﻮﺍ ﻋﻠﻰ‬ ‫ﺍﻟﺸﺮﻳﻌﺔ ﻓﻘﻠﺒﻮﻫﺎ ‬ ‫ﻋﻬﺪ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻳﻌﺼﻮﻥ ﻭﻻ ﺗﺠﺮﻱ ﻋﻠﻴﻬﻢ ﺃﺣﻜﺎﻡ ﺍﻟﻤﺸﺮﻛﻴﻦ)‪.(٢‬‬ ‫ﻛﻤﺎ ﻳﺬﻛﺮ ﺍﻟﻮﺍﺭﺟﻼﻧﻲ ﺍﻟﻤﺎﺭﻗﺔ ﻓﻲ ﻛﺘﺎﺑﻪ »ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ« ﻗﺎﺋﻼ‪ :‬ﻭﺃﻣﺎ‬ ‫ﺍﻟﻤﺎﺭﻗﺔ ﻓﻘﺪ ﻗﺎﻝ ﻓﻴﻬﻢ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪» :‬ﺇﻧﻪ ﺳﻴﻜﻮﻥ ﻣﻦ ﺿﺌﻀﺌﻲ ﻫﺬﺍ ﻗﻮﻡ‬ ‫ﺗﺤﻘﺮﻭﻥ ﺻﻼﺗﻜﻢ ﻣﻊ ﺻﻼﺗﻬﻢ ﻭﺻﻴﺎﻣﻜﻢ ﻣﻊ ﺻﻴﺎﻣﻬﻢ‪ ،‬ﻳﻘﺮﺃﻭﻥ ﺍﻟﻘﺮﺁﻥ ﻭﻻ‬ ‫ﻳﺠﺎﻭﺯ ﺣﻨﺎﺟﺮﻫﻢ‪ ،‬ﻳﻤﺮﻗﻮﻥ ﻣﻦ ﺍﻟﺪﻳﻦ ﻛﻤﺎ ﻳﻤﺮﻕ ﺍﻟﺴﻬﻢ ﻣﻦ ﺍﻟﺮﻣﻴﺔ‪ ،‬ﺗﻨﻈﺮ ﻓﻲ‬ ‫ﺍﻟﻨﺼﻞ ﻓﻼ ﺗﺮﻯ ﺷﻴ ﺌﺎ‪ ،‬ﻭﺗﻨﻈﺮ ﻓﻲ ﺍﻟﻘﺪﺡ ﻓﻼ ﺗﺮﻯ ﺷﻴ ﺌﺎ«)‪ ،(٣‬ﻓﻠﻢ ﺗﻜﻦ ﻫﺬﻩ ﺍﻟﺼﻔﺔ‬ ‫ﻓﻲ ﺃﺣﺪ ﻣﻦ ﺃﻣﺔ ﺃﺣﻤﺪ ﺇﻻ ﺍﻟﺨﻮﺍﺭﺝ ﻷﻧﻬﻢ ﺃﻋﺒﺪ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺃﺧﻮﻑ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺃﻗﺮﺃ‬ ‫)‪ (١‬ﻭﺭﺩ ﺍﻟﺤﺪﻳﺚ ﻋﻨﺪ ﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺣﺒﻴﺐ‪ :‬ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﺯﺍﺭﺓ ﺍﻷﻭﻗﺎﻑ ﻭﺍﻟﺸﺆﻭﻥ ﺍﻟﺪﻳﻨﻴﺔ ‬ ‫ﺳﻠﻄﻨﺔ ﻋﻤﺎﻥ‪ ،‬ﻁ ‪١٤٣٢ ،١‬ﻫ‪٢٠١١/‬ﻡ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ .(٣٦‬ﻭﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﺻﺤﻴﺤﻪ‪ ،‬ﻛﺘﺎﺏ‬ ‫ﺃﺣﺎﺩﻳﺚ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﺑﺎﺏ ‪ ،٦‬ﺣﺪﻳﺚ ﺭﻗﻢ ‪ .٣٣٤٤‬ﻣﻮﻃﺄ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﺑﺸﺎﺭ‬ ‫ﻋﻮﺍﺩ‪ ،‬ﻭﻣﺤﻤﻮﺩ ﻣﺤﻤﺪ‪ ،‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﺑﻴﺮﻭﺕ‪ ،١٠٦/١ ،‬ﺭﻗﻢ ﺍﻟﺤﺪﻳﺚ )‪.(٢٧٣‬‬ ‫)‪ (٢‬ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪ :‬ﺍﻟﺪﻟﻴﻞ ﻭﺍﻟﺒﺮﻫﺎﻥ‪ :‬ﺝ ‪ ،١‬ﺹ ‪ ٣١‬ ‪.٣٢‬‬ ‫)‪ (٣‬ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪ .‬ﻭﻗﺪ ﺑ ‪‬ﻴﻦ ﺍﻟﺴﺎﻟﻤﻲ ﺃﻥ ﺍﻟﺤﺪﻳﺚ ﻭﺭﺩ ﻓﻲ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻭﺃﻥ ﺍﻟﺤﺪﻳﺚ ﻳﺬﻛﺮ ﻋﻨﺪ‬ ‫ﻭﺳﻨ‪‬ﺔ ﺭﺳﻮﻟﻪ‪ .‬ﻛﻤﺎ ﻳﻤﻜﻦ ﺃﻥ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻓﻲ ﻋﻠﻤﺎﺀ ﺍﻟﺴﻮﺀ‪ ،‬ﻭﻓﻲ ﻛﻞ ﻣﻦ ﺧﺎﻟﻒ ﻋﻤﻠﻪ ﻛﺘﺎﺏ ﺍﷲ ‬ ‫‬ ‫ﻳﺤﻤﻞ ﻋﻠﻰ ﻏﻼﺓ ﺍﻟﺨﻮﺍﺭﺝ‪.‬‬ ‫ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻁ ‪ ،٢‬ﺍﻟﻤﻄﺎﺑﻊ ﺍﻟﻌﺎﻟﻤﻴﺔﺳﻠﻄﻨﺔ ﻋﻤﺎﻥ‪) ،‬ﺩ‪.‬ﺕ(‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٥٩‬‬ ‫‪41‬‬‫ﺍﻟﺒﺎﺏ ﺍﻷﻭﻝ‪ :‬ﻣﺬﻫﺐ ﺍﻹﺑﺎﺿ ﻴﺔ ﻓﻲ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬ ‫ﻟﻠﻘﺮﺁﻥ‪ .‬ﻭﻣﺮﻗﻮﺍ ﻣﻦ ﺍﻟﺪﻳﻦ ﻛﻤﺎ ﻭﺻﻔﻬﻢ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﺣﻴﻦ ﺍﻧﺘﻜﺴﻮﺍ ﻭﺍﺭﺗﻜﺴﻮﺍ‬ ‫ﻭﺭﺩﻭﺍ ﻏﺰﻭﻫﻢ ﻭﺟﻬﺎﺩﻫﻢ ﻭﺳﺒﻴﻬﻢ ﻭﻏﻨﻴﻤﺘﻬﻢ ﻓﻲ ﺃﻣﺔ ﺃﺣﻤﺪ‪ ،‬ﻭﻋﻄﻠﻮﺍ ﻭﺃﺑﻄﻠﻮﺍ‬ ‫ﺍﻟﻐﺰﻭ ﻓﻲ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻭﺍﻟﻤﺠﻮﺱ ﻭﺍﻟﺬﻳﻦ ﺃﺷﺮﻛﻮﺍ)‪.(١‬‬ ‫ﻭﻗﺪ ﺃﻟ‪‬ﻒ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺇﺑﺮﺍﻫﻴﻢ ﺃﻃﻔﻴﺶ )ﺕ ‪١٣٨٥‬ﻫ‪١٩٦٥/‬ﻡ( ﺭﺳﺎﻟﺔ ﻣﺨﺘﺼﺮﺓ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‬ ‫‬‫ﺍﻹﺑﺎﺿﻴﺔ ﻭﺍﻟﺨﻮﺍﺭﺝ«)‪ (٢‬ﺣﺪﺩ ﻓﻴﻬﺎ ﺍﺧﺘﻼﻓﺎﺕ‬ ‫‬‫ﺗﺤﺖ ﻋﻨﻮﺍﻥ »ﺍﻟﻔﺮﻕ ﺑﻴﻦ‬ ‫ﻋﻦ ﺍﻟﺨﻮﺍﺭﺝ‪.‬‬ ‫ﻭﻣﺮﺟﻊ ﺍﻹﺑﺎﺿﻴﺔ ﻓﻲ ﻫﺬﺍ ﺍﻟﻮﻗﺖ ﺳﻤﺎﺣﺔ ﺍﻟﺸﻴﺦ ‪‬‬ ‫ﺍﻟﻌﻼﻣﺔ ﺃﺣﻤﺪ ﺑﻦ ﺣﻤﺪ‬‫‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻭﺍﻟﻔﺮﻕ ﺑﻴﻨﻬﻢ‬ ‫‬‫ﺍﻟﺨﻠﻴﻠﻲﻣﻔﺘﻲ ﺳﻠﻄﻨﺔ ﻋﻤﺎﻥﺣﻴﺚ ﻳﺒﺮﺯ ﻭﺟﻬﺔ ﻧﻈﺮ‬ ‫ﻭﻏﻠﻮﻫﺎ‪ ،‬ﻓﻲ ﺣﻴﻦ‬ ‫‪‬‬‫ﻭﺑﻴﻦ ﺍﻟﺨﻮﺍﺭﺝ‪ ،‬ﻓﻴﻘﻮﻝ‪ :‬ﺇﻥ ﺍﻟﺨﻮﺍﺭﺝ ﻃﻮﺍﺋﻒ ﻋﺮﻓﺖ ﺑﺘﺸﺪﺩﻫﺎ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻃﺎﺋﻔﺔ ﻣﻌﺘﺪﻟﺔ ﻟﻴﺲ ﻓﻴﻬﺎ ﺇﺳﺮﺍﻑ ﻓﻲ ﺍﻟﺘﺸﺪﺩ ﻭﻟﻴﺲ ﻓﻲ ﺃﻣﺮﻫﺎ ﻏﻠﻮ‪،‬‬ ‫‬‫ﺃﻥ‬ ‫ﻭﺍﻟﺨﻮﺍﺭﺝ ﻛﻤﺎ ﻋﺮﻑ ﻋﻨﻬﻢ ﺃﻧﻬﻢ ﻳﺤﻜﻤﻮﻥ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﺘﻮﺣﻴﺪ ﺑﺄﻧﻬﻢ ﻣﺸﺮﻛﻮﻥ‪،‬‬ ‫ﻭﺗﺘﺮﺗﺐ ﻋﻠﻰ ﺫﻟﻚ ﺍﺳﺘﺒﺎﺣﺘﻬﻢ ﻟﺪﻣﺎﺋﻬﻢ ﻭﺃﻣﻮﺍﻟﻬﻢ ﻭﺳﺒﻲ ﺫﺭﺍﺭﻳﻬﻢ‪ ،‬ﺑﻴﻨﻤﺎ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺃﻋﻒ ﺍﻟﻨﺎﺱ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻛﻤﺎ ﻋﺮﻑ ﻣﻦ ﺗﺎﺭﻳﺨﻬﻢ)‪.(٣‬‬ ‫‬ ‫ﻭﻫﺬﺍ ﻣﺎ ﺃﻛﺪﻩ ﺍﻟﺸﻴﺦ ﺳﻌﻴﺪ ﺑﻦ ﻣﺒﺮﻭﻙ ﺍﻟﻘﻨﻮﺑﻲ ﻗﺎﺋﻼ‪» :‬ﻇﻦ ﻛﺜﻴﺮ ﻣﻦ ﺍﻟﻨﺎﺱ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺃﻫﻞ ﺍﻟﺤﻖ ﻭﺍﻻﺳﺘﻘﺎﻣﺔ ﻓﺮﻗﺔ ﻣﻦ ﻓﺮﻕ ﺍﻟﺨﻮﺍﺭﺝ‪ ..‬ﻭﺍﻟﺤﻖ ﺃﻥ‬ ‫‬‫ﺃﻥ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻗﺪ ﺣﻜﻤﻮﺍ ﺑﻀﻼﻝ‬ ‫‬‫ﺍﻹﺑﺎﺿﻴﺔ ﻻ ﻋﻼﻗﺔ ﻟﻬﻢ ﺑﺎﻟﺨﻮﺍﺭﺝ‪ ..‬ﻭﺫﻟﻚ ﺃﻥ‬ ‫‬ ‫ﺍﻟﺨﻮﺍﺭﺝ ﻭﻓﺴﻘﻮﻫﻢ ﺑﻞ ﻭﺣﺎﺭﺑﻮﻫﻢ«)‪.(٤‬‬ ‫)‪ (١‬ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪ :‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ﻓﻲ ﻣﻌﺮﻓﺔ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻭﺍﻻﺧﺘﻼﻑ‪ ،‬ﻭﺯﺍﺭﺓ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻘﻮﻣﻲ‬ ‫ﻭﺍﻟﺜﻘﺎﻓﺔﺳﻠﻄﻨﺔ ﻋﻤﺎﻥ‪ ،‬ﻁ ‪١٤٠٤‬ﻫ‪١٩٨٤/‬ﻡ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪ ١٠٧‬ ‪ .١٠٨‬ﻭﺳﻨﺬﻛﺮﻩ ﻓﻴﻤﺎ ﺑﻌﺪ‪:‬‬ ‫ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪ :‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ‪.‬‬ ‫)‪ (٢‬ﻧﺸﺮﺗﻬﺎ ﻣﻜﺘﺒﺔ ﺍﻻﺳﺘﻘﺎﻣﺔﺭﻭﻱﺳﻠﻄﻨﺔ ﻋﻤﺎﻥ‪١٤٠٠ ،‬ﻫ‪١٩٨٠/‬ﻡ‪ .‬ﻭﺳﻨﺬﻛﺮﻩ ﻓﻴﻤﺎ ﺑﻌﺪ‪:‬‬ ‫ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺃﻃﻔﻴﺶ‪ :‬ﺍﻟﻔﺮﻕ‪.‬‬ ‫)‪ (٣‬ﺍﻟﺤﺎﺝ ﺑﺎﺑﺎﻭ‪ :‬ﺍﻟﻔﻜﺮ ﺍﻹﺑﺎﺿﻲ‪ ،‬ﺹ ‪.٩٣‬‬ ‫)‪ (٤‬ﺳﻌﻴﺪ ﺑﻦ ﻣﺒﺮﻭﻙ ﺍﻟﻘﻨﻮﺑﻲ‪ :‬ﺍﻟﺴﻴﻒ ﺍﻟﺤﺎﺩ‪ ،‬ﻣﻄﺒﻌﺔ ﺍﻟﻨﻬﻀﺔﻣﺴﻘﻂﺳﻠﻄﻨﺔ ﻋﻤﺎﻥ‪ ،‬ﻁ ‪،٣‬‬ ‫‪١٤١٨‬ﻫ ‪ ،‬ﺹ ‪ .٤٢‬ﻭﺳﻨﺬﻛﺮﻩ ﻓﻴﻤﺎ ﺑﻌﺪ‪ :‬ﺍﻟﻘﻨﻮﺑﻲ‪ :‬ﺍﻟﺴﻴﻒ ﺍﻟﺤﺎﺩ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪42‬‬ ‫و!?'‪@8‬‬‫‪  ٣‬أل ا‬ ‫ﺃﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﻌﻠﻢ‪:‬‬ ‫ﺍﻟﻌﻠﻢ ﻣﻦ ﻃﺮﻳﻖ ﺍﻟﻠﻐﺔ‪ :‬ﻫﻮ ﺍﻟﻤﻌﺮﻓﺔ ﻭﺍﻟﻔﻬﻢ‪ ،‬ﻭﻣﻦ ﺍﻟﻤﺠﺎﺯ‪ :‬ﻫﻮ ﻋﻠﻢ ﻣﺎ ﺃﺛﺮﻩ ﺍﻷﻭﻟﻮﻥ‪،‬‬ ‫ﻭﺣﻔﻈﻪ ﻋﻨﻬﻢ ﺍﻵﺧﺮﻭﻥ‪ .‬ﻭﺍﻟﻌﻠﻢ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﻜﻼﻡ‪ ،‬ﻭﻣﺎ ﻳﻌﻘﻠﻪ ﺍﻟﻨﺎﺱ‪ :‬ﻫﻮ ﻧﻘﻴﺾ ﺍﻟﺠﻬﻞ‪،‬‬ ‫ﻭﻛﻞ ﻣﻦ ﻭﺻﻒ ﺑﻌﻠﻢ ﺷﻲﺀ؛ ﻓﻘﺪ ﻧﻔﻰ ﻋﻨﻪ ﺍﻟﺠﻬﻞ ﺑﻪ‪ .‬ﻭﺍﻟﻌﻠﻢ ﺑﻨﻔﺴﻪ‪ :‬ﻫﻮ ﺗﻤﻴﻴﺰ ﺣﻘﻴﻘﺔ‬ ‫ﺍﻷﺷﻴﺎﺀ ﻋﻠﻰ ﻣﺎ ﻫﻲ ﻋﻠﻴﻪ‪ ،‬ﻭﻭﺿﻊ ﺍﻷﻣﻮﺭ ﻋﻠﻰ ﺃﻣﺎﻛﻨﻬﺎ ﻣﻦ ﻏﻴﺮ ﺗﻐﺎﻳﺮ ﻭﻻ ﺗﻨﺎﻗﺾ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺍﻟﻌﻠﻢ؛ ﺩﺭﻙ ﺍﻟﻤﻌﻠﻮﻡ ﻋﻠﻰ ﻣﺎ ﻫﻮ ﺑﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﻮ ﺇﺩﺭﺍﻙ ﺍﻟﺤﻖ‪ .‬ﻭﻳﺬﻛﺮ ﺍﻟﻘﻄﺐ‬ ‫ﻋﻠﻤﺎ ﻷﻧﻪ ﻋﻼﻗﺔ ﻳﺘﻤﻴﺰ ﺑﻬﺎ ﺍﻟﻌﺎﻟﻢ ﻭﻳﻬﺘﺪﻱ ﺑﻬﺎ‪ ،‬ﻭﻫﻮ ﻟﻐﺔ‪:‬‬ ‫»ﺳ ‪‬ﻤﻲ ‬ ‫ﺃﻃﻔﻴﺶ ﺃﻥ ﺍﻟﻌﻠﻢ ‬ ‫ﺍﻟﻤﻌﺮﻓﺔ‪ ..‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﻌﻠﻢ ﻳﻄﻠﻖ ﻋﻠﻰ ﺇﺩﺭﺍﻙ ﺍﻟﺒﺴﻴﻂ ﻭﻋﻠﻰ ﺇﺩﺭﺍﻙ ﺍﻟﻤﺮﻛﺐ«)‪.(١‬‬ ‫ﻋﻠﻤﺎ؛ ﻷﻧﻪ ﻋﻼﻣﺔ ﻳﻬﺘﺪﻱ ﺑﻬﺎ ﺍﻟﻌﺎﻟﻢ ﺇﻟﻰ ﻣﺎ ﻗﺪ ﺟﻬﻞ ﺑﻪ‬ ‫ﻭﺳ ‪‬ﻤﻲ ﺍﻟﻌﻠﻢ ‬ ‫‬ ‫ﺍﻟﻌﻠﻢ ﺍﻟﻤﻨﺼﻮﺏ ﻋﻠﻰ ﺍﻟﻄﺮﻳﻖ‪.‬‬ ‫ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻫﻮ ﺑﻤﻨﺰﻟﺔ ‬ ‫ﻭﺍﻟﻌﻠﻢ ﻭﺍﻟﻌﻼﻣﺔ ﻭﺍﻟﻤﻌﻠﻢ ﺍﺷﺘﻘﺎﻗﻬﻦ ﻣﻦ ﻟﻔﻆ ﻭﺍﺣﺪ‪.‬‬ ‫ﻭﺍﻟﻌﻠﻢ‪ :‬ﺃﺻﻨﺎﻑ ﻛﺜﻴﺮﺓ ﻭﺿﺮﻭﺏ ﻣﺨﺘﻠﻔﺔ‪ ،‬ﻭﻛﻠﻬﺎ ﺷﺮﻳﻒ‪ ،‬ﻭﻟﻜﻞ ﻋﻠﻢ ﻣﻨﻬﺎ‬ ‫ﻓﻀﻴﻠﺔ‪ ،‬ﻭﺍﻹﺣﺎﻃﺔ ﺑﻬﺎ ﻭﺑﺠﻤﻴﻌﻬﺎ ﻣﺤﺎﻝ)‪.(٢‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺑﺎﺽ ﺍﻟﻌﻠﻢ ﺑﻤﻜﺔ‪ ،‬ﻭﻓﺮﺥ ﺑﺎﻟﻤﺪﻳﻨﺔ‪ ،‬ﻭﻃﺎﺭ ﺇﻟﻰ ﺍﻟﺒﺼﺮﺓ‪ ،‬ﻭﻧﻬﺾ ﺇﻟﻰ‬ ‫ﻋﻤﺎﻥ)‪.(٣‬‬ ‫)‪ (١‬ﻣﺤﻤﺪ ﺑﻦ ﻳﻮﺳﻒ ﺃﻃﻔﻴﺶ »ﻗﻄﺐ ﺍﻷﺋﻤﺔ«‪ :‬ﺷﺎﻣﻞ ﺍﻷﺻﻞ ﻭﺍﻟﻔﺮﻉ‪ ،‬ﻃﺒﻊ‪ :‬ﺇﺑﺮﺍﻫﻴﻢ ﺃﻃﻔﻴﺶ‪ ،‬ﺍﻟﻤﻄﺒﻌﺔ‬ ‫ﺍﻟﺴﻠﻔﻴﺔﻣﺼﺮ‪١٣٤٨ ،‬ﻫ‪١٩٢٩/‬ﻡ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ .٢‬ﻭﺳﻨﺬﻛﺮﻩ ﻓﻴﻤﺎ ﺑﻌﺪ‪ :‬ﺃﻃﻔﻴﺶ‪ :‬ﺷﺎﻣﻞ ﺍﻷﺻﻞ‪.‬‬ ‫)‪ (٢‬ﺧﻤﻴﺲ ﺑﻦ ﺳﻌﻴﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﻣﺴﻌﻮﺩ ﺍﻟﺸﻘﺼﻲ ﺍﻟﺮﺳﺘﺎﻗﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ﻭﺑﻼﻍ ﺍﻟﺮﺍﻏﺒﻴﻦ‪،‬‬ ‫ﻣﻜﺘﺒﺔ ﻣﺴﻘﻂ ﻋﻤﺎﻥﺳﻠﻄﻨﺔ ﻋﻤﺎﻥ‪ ،‬ﻁ ‪١٤٢٧ ،١‬ﻫ‪٢٠٠٦/‬ﻡ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٢٧‬ ‪ .٢٨‬ﻭﺳﻨﺬﻛﺮﻩ ﺑﻌﺪ‬ ‫ﺫﻟﻚ‪ :‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪.‬‬ ‫)‪ (٣‬ﻣﺤﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﻟﺠﻨﺔ ﻣﻦ ﻋﻠﻤﺎﺀ ﻋﻤﺎﻥ ﺑﺈﺷﺮﺍﻑ ﺍﻟﺸﻴﺦ‬ ‫ﺃﺣﻤﺪ ﺑﻦ ﺣﻤﺪ ﺍﻟﺨﻠﻴﻠﻲﺍﻟﻤﻔﺘﻲ ﺍﻟﻌﺎﻡ ﻟﻠﺴﻠﻄﻨﺔ‪ ،‬ﻣﺮﺍﺟﻌﺔ‪ :‬ﻋﺒﺪ ﺍﻟﺤﻔﻴﻆ ﺷﻠﺒﻲ‪ ،‬ﻋﻤﺎﻥ‪ ،‬ﻁ ‪،٢‬‬ ‫‪١٤٣٧‬ﻫ‪٢٠٠٦/‬ﻡ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ .١٣‬ﻭﺳﻨﺬﻛﺮﻩ ﺑﻌﺪ ﺫﻟﻚ‪ :‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪.‬‬ ‫‪43‬‬‫ﺍﻟﺒﺎﺏ ﺍﻷﻭﻝ‪ :‬ﻣﺬﻫﺐ ﺍﻹﺑﺎﺿ ﻴﺔ ﻓﻲ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬ ‫ﻭﻣﻦ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻨﺎﻓﻌﺔ ﺃﻥ ﻳﻌﺮﻑ ﺍﻟﻤﺨﻠﻮﻕ ﺧﺎﻟﻘﻪ‪ ،‬ﻭﺃﻧﻪ ﺍﷲ ﺍﻟﺬﻱ ﺃﺣﻴﺎﻩ ﻭﺭﺯﻗﻪ‪،‬‬ ‫ﻓﺈﻧﻪ ﻻ ﻳﻌﺮﻓﻪ ﻗﻠﺐ ﺇﻻ ﺧﺸﻊ‪ ،‬ﻭﻻ ﺑﺪﻥ ﺇﻻ ﺧﻀﻊ)‪ .(١‬ﻭﺃﺟ ‪‬ﻞ ﻫﺬﻩ ﺍﻟﻌﻠﻮﻡ ﻭﺃﻧﻔﻌﻬﺎ‬ ‫ ﻋﺎﺟﻼ ﻭﺁﺟﻼﻣﻌﺮﻓﺔ ﺍﷲ ﺗﻌﺎﻟﻰ‪ :‬ﻭﻣﻌﺮﻓﺔ ﺣﺪﻭﺩﻩ‪ ،‬ﻭﺍﻟﻌﻤﻞ ﻋﻠﻰ ﺃﻣﺮ ﺍﷲ‪،‬‬ ‫ﻭﺍﻻﻧﺘﻬﺎﺀ ﻋﻤﺎ ﺯﺟﺮ ﻋﻨﻪ)‪.(٢‬‬ ‫ﻭﻳﻀﻊ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ﻣﻌﺮﻓﺔ ﺍﷲ ﻭﺗﻮﺣﻴﺪﻩ ﻋﻠﻰ ﺭﺃﺱ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻮﺍﺟﺐ‬ ‫ﻣﻌﺮﻓﺘﻬﺎ‪ ،‬ﻭﺃﻥ ﺍﷲ ﻻ ﻳﻌﺮﻑ ﺑﺎﻷﻣﺜﺎﻝ ﻭﻻ ﺑﺎﻷﺷﺒﺎﻩ‪ ،‬ﻭﺇﻧﻤﺎ ﻳﻌﺮﻑ ﺑﺎﻟﺪﻻﺋﻞ‬ ‫ﺗﻌﻠﻢ ﺍﻟﺘﻮﺣﻴﺪ ‪‬‬ ‫ﺗﻌﻠﻢ‬‫ﻭﺍﻷﻋﻼﻡ ﺍﻟﺸﺎﻫﺪﺓ ﻋﻠﻰ ﺭﺑﻮﺑﻴﺘﻪ‪ ،‬ﻭﻳﺠﺐ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺑﻌﺪ ‪‬‬ ‫ﺍﻟﻘﺮﺁﻥ ﻭﺗﻌﻠﻴﻤﻪ‪.‬‬ ‫ﻭﻗﻴﻞ ﻋﻦ ﺍﻟﻨﺒﻲ ﮊ ‪ ،‬ﺃﻧﻪ ﻗﺎﻝ‪» :‬ﺗﻌﻠﻤﻮﺍ ﺍﻟﻌﻠﻢ ﻓﺈﻥ ﺗﻌﻠﻤﻪ ﻟﻚ ﺧﺸﻴﺔ ﻭﻃﻠﺒﻪ‬ ‫ﻋﺒﺎﺩﺓ‪ ،‬ﻭﻣﺪﺍﺭﺳﺘﻪ ﺗﺴﺒﻴﺢ‪ ،‬ﻭﺍﻟﺒﺤﺚ ﻋﻨﻪ ﺟﻬﺎﺩ‪ ،‬ﻭﺗﻌﻠﻴﻤﻪ ﻣﻦ ﻻ ﻳﻌﻠﻤﻪ ﺻﺪﻗﺔ‪،‬‬ ‫ﻭﺑﺬﻟﻪ ﻷﻫﻠﻪ ﻗﺮﺑﺔ‪ ،‬ﻭﻫﻮ ﻣﻨﺎﺭ ﺳﺒﻴﻞ ﺍﻟﺠﻨﺔ‪ ،‬ﻭﺍﻷﻧﻴﺲ ﻓﻲ ﺍﻟﻮﺣﺪﺓ‪ ،‬ﻭﺍﻟﺼﺎﺣﺐ ﻓﻲ‬ ‫ﺃﻗﻮﺍﻣﺎ‪ ،‬ﻭﻳﺠﻌﻠﻬﻢ ﻓﻲ ﺍﻟﺨﻴﺮ ﻗﺎﺩﺓ ﻭﺃﺋﻤﺔ ﻫﺪﻯ‪ ،‬ﺗﻔﻴﺾ‬ ‫‬‫ﺍﻟﻐﺮﺑﺔ‪ ،‬ﻳﺮﻓﻊ ﺍﷲ ﺑﻪ‬ ‫ﺁﺛﺎﺭﻫﻢ‪ ،‬ﻭﺗﺮﻓﻊ ﺃﻋﻤﺎﻟﻬﻢ‪.(٣)«...‬‬ ‫ﻭﻳﻌﺒﺪ‪ ،‬ﻭﻫﻮ ﺇﻣﺎﻡ ﻭﺍﻟﻌﻘﻞ ﺗﺎﺑﻌﻪ‪،‬‬ ‫ﻮﺣﺪ‪ ،‬ﻭﺑﻪ ﻳﻄﺎﻉ ‬ ‫ﻭﻳ ‪‬‬ ‫ﺑﺎﻟﻌﻠﻢ ﻳﻌﺮﻑ ﺍﷲ ‬ ‫ﻭﺍﻟﻌﻤﻞ ﺗﺎﺑﻌﻪ ﻳﺼﺎﺣﺒﻪ ﻭﻳﺸﺎﺋﻔﻪ‪ ،‬ﻳﻠﻬﻤﻪ ﺍﷲ ﺍﻟﺴﻌﺪﺍﺀ ﻭﻳﺤﺮﻣﻪ ﺍﻷﺷﻘﻴﺎﺀ)‪.(٤‬‬ ‫)‪ (١‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٠‬‬ ‫)‪ (٢‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٢‬‬ ‫)‪) (٣‬ﺣﺪﻳﺚ ﻣﻮﺿﻮﻉ(‪ ،‬ﺍﻷﻟﺒﺎﻧﻲ‪ :‬ﺿﻌﻴﻒ ﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻫﻴﺐ‪ ،‬ﺭﻗﻢ )‪ ،(٤٧‬ﻛﺘﺎﺏ ﺍﻟﻌﻠﻢ‪ ،‬ﺑﺎﺏ‬ ‫ﺍﻟﺘﺮﻏﻴﺐ ﻓﻲ ﺍﻟﻌﻠﻢ ﻭﻃﻠﺒﻪ ﻭﺗﻌﻠﻤﻪ ﻭﺗﻌﻠﻴﻤﻪ‪ ،‬ﻭﻣﺎ ﺟﺎﺀ ﻓﻲ ﻓﻀﻞ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﻤﺘﻌﻠﻤﻴﻦ‪ ،‬ﻣﻜﺘﺒﺔ‬ ‫ﺍﻟﻤﻌﺎﺭﻑ‪ ،‬ﺍﻟﺮﻳﺎﺽ‪١٤٢١ ،‬ﻫ‪٢٠٠٠/‬ﻡ‪ .٤٤/١ ،‬ﺭﻭﺍﻩ ﺍﻟﺨﻄﻴﺐ ﻓﻲ ﺍﻟﻤﺘﻔﻖ ﻭﺍﻟﻤﻔﺘﺮﻕ ﻋﻦ ﻣﻌﺎﺫ‪ ،‬ﻭﻓﻲ‬ ‫ﺳﻨﺪﻩ ﻛﻨﺎﻧﺔ ﺑﻦ ﺟﺒﻠﺔ ﻭﻗﺎﻝ ﺍﺑﻦ ﻣﻌﻴﻦ ﻋﻨﻪ‪ :‬ﺇﻧﻪ ﻛﺬﺍﺏ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﺎﺗﻢ‪ :‬ﻣﺤﻠﻪ ﺍﻟﺼﺪﻕ‪ ،‬ﻭﻗﺎﻝ‬ ‫ﺍﻟﺴﻌﺪﻱ‪ :‬ﺿﻌﻴﻒ‪ ،‬ﺝ ‪ ،١‬ﻭﺭﻭﺍﻩ ﺑﻄﻮﻟﻪ ﺍﺑﻦ ﻻﻝ ﻭﺃﺑﻮ ﻧﻌﻴﻢ ﻋﻦ ﻣﻌﺎﺫ ﻣﻮﻗﻮﻓﺎ‪ .‬ﻭﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺣﺒﻴﺐ‪:‬‬ ‫ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪.(٢‬‬ ‫)‪ (٤‬ﺃﺑﻮ ﺟﺎﺑﺮ ﻣﺤﻤﺪ ﺑﻦ ﺟﻌﻔﺮ ﺍﻷﺯﻛﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺗﺤﻘﻴﻖ‪ :‬ﻋﺒﺪ ﺍﻟﻤﻨﻌﻢ ﻋﺎﻣﺮ‪ ،‬ﻭﺯﺍﺭﺓ ﺍﻟﺘﺮﺍﺙ ﻭﺍﻟﺜﻘﺎﻓﺔ‬ ‫ ﻣﺴﻘﻂﺳﻠﻄﻨﺔ ﻋﻤﺎﻥ‪١٤٣٢ ،‬ﻫ‪٢٠١١/‬ﻡ‪ ،‬ﺹ ‪ ٤٥‬ ‪ .٤٦‬ﻭﺳﻨﺬﻛﺮﻩ ﻓﻴﻤﺎ ﺑﻌﺪ‪ :‬ﺍﺑﻦ ﺟﻌﻔﺮ‪ :‬ﺍﻟﺠﺎﻣﻊ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪44‬‬ ‫ﻭﺍﻟﻌﻠﻤﺎﺀ ﻭﺭﺛﺔ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﻭﻣﻠﺢ ﺍﻷﺭﺽ‪ ،‬ﻭﻣﺼﺎﺑﻴﺢ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﻫﻢ ﺍﻷﺩﻟﺔ ﻋﻨﺪ‬ ‫ﺍﻟﻌﻤﻰ‪ ،‬ﻭﺍﻟﻤﺸﻬﻮﺭﻭﻥ ﻓﻲ ﺍﻷﺭﺽ ﻭﺍﻟﺴﻤﺎﺀ‪ ،‬ﻷﻧﻬﻢ ﺍﻷﺋﻤﺔ ﻭﺭﺑﺎﻧﻴﻮ ﺍﻷﺋﻤﺔ‪،‬‬ ‫ﻭﺍﻟﻌﻠﻤﺎﺀ ﺑﺎﷲ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻭﻗﻮﺍﺩ ﺍﻟﻨﺎﺱ ﺇﻟﻰ ﺍﻟﺠﻨﺔ)‪.(١‬‬ ‫ﻭﻳﺬﻛﺮ ﺃﺑﻮ ﻃﺎﻫﺮ ﺍﻟﺠﻴﻄﺎﻟﻲ )ﺕ ‪٧٥٠‬ﻫ‪١٣٤٩/‬ﻡ( ﺃﻧﻪ ﻻ ﻳﺘﻮﺻﻞ ﺇﻟﻰ ﻣﻌﺮﻓﺔ‬ ‫ﺍﻟﻄﺎﻋﺔ ﻭﺍﻟﻤﻌﺼﻴﺔ ﺇﻻ ﺑﺎﻟﻌﻠﻢ‪ .‬ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﻓﻀﻞ ﺍﻟﻌﻠﻢ ﺃﻥ ﺍﻟﻌﻠﻢ ﺳﺒﺐ ﺳﻌﺎﺩﺓ‬ ‫ﺍﻹﻧﺴﺎﻥ ﻓﻲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪ :‬ﺃﻣﺎ ﻓﻲ ﺍﻟﺪﻧﻴﺎ ﻓﺎﻟﻌﺰ ﻭﺍﻟﻮﻗﺎﺭ ﻭﻧﻔﻮﺫ ﺍﻟﺤﻜﻢ ﻋﻠﻰ‬ ‫ﺍﻟﻤﻠﻮﻙ‪ .‬ﻭﺃﻣﺎ ﻓﻲ ﺍﻵﺧﺮﺓ ﻓﻤﻌﻠﻮﻡ ﺃﻥ ﺍﻟﻌﻠﻢ ﻭﺳﻴﻠﺔ ﺇﻟﻰ ﺍﻟﺴﻌﺎﺩﺓ ﺍﻷﺑﺪﻳﺔ‪ ،‬ﻭﺫﺭﻳﻌﺔ‬ ‫ﺇﻟﻰ ﺍﻟﻘﺮﺏ ﻣﻦ ﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﻦ‪ ،‬ﻭﻟﻦ ﻳﺘﻮﺻﻞ ﺇﻟﻰ ﺍﻟﻘﺮﺏ ﻣﻨﻪ ‪ 8‬ﺇﻻ ﺑﺎﻟﻌﻤﻞ‬ ‫ﻭﺍﻟﻌﻠﻢ‪ ،‬ﻭﻻ ﻳﺘﻮﺻﻞ ﺇﻟﻰ ﻛﻴﻔﻴﺔ ﺍﻟﻌﻤﻞ ﺇﻻ ﺑﺎﻟﻌﻠﻢ‪ ،‬ﻓﺄﺻﻞ ﺍﻟﺴﻌﺎﺩﺓ ﻓﻲ ﺍﻟﺪﻧﻴﺎ‬ ‫ﻭﺍﻵﺧﺮﺓ ﻫﻮ ﺍﻟﻌﻠﻢ ﻓﻬﻮ ﺇﺫﻥ ﺃﻓﻀﻞ ﺍﻷﻋﻤﺎﻝ)‪.(٢‬‬ ‫ﺏﺍﻟﻤﺮﺍﺩ ﺑﺎﻷﺻﻮﻝ‪:‬‬ ‫ﺍﻷﺻﻮﻝ‪ :‬ﻫﻲ ﺟﻤﻊ »ﺃﺻﻞ« ﺍﻟﺬﻱ ﻫﻮ ﺃﺳﻔﻞ ﺍﻟﺸﻲﺀ‪ ،‬ﻭﻳﺮﺍﺩ ﻣﺎ ﻳﻔﺘﻘﺮ ﺇﻟﻴﻪ‬ ‫ﻏﻴﺮﻩ ﻭﻳﻨﺒﻨﻲ ﻋﻠﻴﻪ ﻛﻤﺎ ﻳﻘﻮﻝ ﺻﺎﺣﺐ ﺍﻟﺘﻌﺮﻳﻔﺎﺕ)‪.(٣‬‬ ‫ﻭﺍﺻﻄﻼﺣﺎ‪ :‬ﺗﻄﻠﻖ ﻛﻠﻤﺔ ﺃﺻﻮﻝ ﻋﻠﻰ ﻋﻠﻤﻲ »ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ«‪ ،‬ﻭ»ﺃﺻﻮﻝ‬ ‫‬ ‫ﺍﻟﻔﻘﻪ«‪ ،‬ﻭﺇﺿﺎﻓﺔ ﻟﻔﻆ »ﺍﻟﺪﻳﻦ« ﺇﻟﻴﻪ ﺗﺸﻴﺮ ﺇﻟﻰ ﺃﻥ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﻟﻪ ﺃﺻﻮﻟﻪ ﺍﻷﺳﺎﺳﻴﺔ‬ ‫ﺃﺳﺎﺳﺎ ﻟﻤﺎ ﻳﺒﻨﻰ ﻋﻠﻴﻬﺎ ﻣﻦ ﻓﺮﻭﻉ‪.‬‬ ‫‬‫ﺍﻟﺘﻲ ﺗﺸﻜﻞ ﻗﻮﺍﻋﺪﻩ ﺍﻟﻨﻈﺮﻳﺔ‪ ،‬ﻭﺍﻟﺘﻲ ﺗﻜﻮﻥ‬ ‫)‪ (١‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٤٦‬‬ ‫)‪ (٢‬ﺃﺑﻮ ﻃﺎﻫﺮ ﺇﺳﻤﺎﻋﻴﻞ ﺍﻟﺠﻴﻄﺎﻟﻲ‪ :‬ﻗﻨﺎﻃﺮ ﺍﻟﺨﻴﺮﺍﺕ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﺳﻴﺪ ﻛﺴﺮﻭﻱ ﺣﺴﻦ‪ ،‬ﺧﻼﻑ ﻣﺤﻤﻮﺩ‬ ‫ﻋﺒﺪ ﺍﻟﺴﻤﻴﻊ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔﺑﻴﺮﻭﺕ‪ ،‬ﻁ ‪١٤٢٢ ،١‬ﻫ‪٢٠٠١/‬ﻡ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٥٣‬ ‪ .٥٤‬ﻭﺳﻨﺬﻛﺮﻩ‬ ‫ﻓﻴﻤﺎ ﺑﻌﺪ‪ :‬ﺍﻟﺠﻴﻄﺎﻟﻲ‪ :‬ﻗﻨﺎﻃﺮ ﺍﻟﺨﻴﺮﺍﺕ‪.‬‬ ‫)‪ (٣‬ﺍﻟﺠﺮﺟﺎﻧﻲ‪ :‬ﺍﻟﺘﻌﺮﻳﻔﺎﺕ‪ ،‬ﺣﻘﻘﻪ ﻭﻗﺪﻡ ﻟﻪ ﻭﻭﺿﻊ ﻓﻬﺎﺭﺳﻪ‪ :‬ﺇﺑﺮﺍﻫﻴﻢ ﺍﻹﺑﻴﺎﺭﻱ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ‬ ‫ﺍﻟﻌﺮﺑﻲﺑﻴﺮﻭﺕ‪ ،‬ﻁ ‪١٤٠٥ ،١‬ﻫ‪١٩٨٥/‬ﻡ‪ ،‬ﻣﺎﺩﺓ )ﺍﻷﺻﻮﻝ(‪ ،‬ﺹ ‪ .٤٥‬ﻭﺳﻨﺬﻛﺮﻩ ﻓﻴﻤﺎ ﺑﻌﺪ‪:‬‬ ‫ﺍﻟﺠﺮﺟﺎﻧﻲ‪ :‬ﺍﻟﺘﻌﺮﻳﻔﺎﺕ‪.‬‬ ‫‪45‬‬‫ﺍﻟﺒﺎﺏ ﺍﻷﻭﻝ‪ :‬ﻣﺬﻫﺐ ﺍﻹﺑﺎﺿ ﻴﺔ ﻓﻲ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬ ‫ﻭﻫﻨﺎﻙ ﻓﺮﻕ ﻓﻲ ﺍﻟﺪﻳﻦ ﺑﻴﻦ ﺍﻷﺻﻮﻝ ﻭﺍﻟﻔﺮﻭﻉ‪.‬‬ ‫ﺍﻟﻔﺮﻉ ﻣﻦ ﺍﻟﻤﺼﻄﻠﺤﺎﺕ ﺍﻟﺘﻲ ﺗﺴﺘﻌﻤﻞ ﻓﻲ ﻣﺠﺎﻻﺕ ﻣﺨﺘﻠﻔﺔ ﺑﻌﺪﺓ ﺩﻻﻻﺕ‪،‬‬ ‫ﻭﻳﻌﺮﻑ ﻓﻲ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﺑﺄﻧﻪ‪ :‬ﻣﺎ ﻃﺮﻳﻘﻪ ﻏﻠﺒﺔ ﺍﻟﻈﻦ ﻭﺍﻻﺟﺘﻬﺎﺩ‪ .‬ﻭﻓﺮﻭﻉ ﺍﻟﺪﻳﻦ‬ ‫‬ ‫ﻣﺎ ﺍﺧ ﺘﻠﻒ ﻓﻴﻪ ﺑﺎﻟﺮﺃﻱ‪ ،‬ﻭﻫﻲ ﺗﺎﺑﻌﺔ ﻟﻸﺻﻞ‪ ،‬ﻓﻤﺎ ﺃﺻﻠﻪ ﺣﻖ ﻓﻬﻮ ﺣﻖ‪ ،‬ﻭﻣﺎ ﺃﺻﻠﻪ‬ ‫ﺑﺎﻃﻞ ﻓﻬﻮ ﺑﺎﻃﻞ‪.‬‬ ‫ﻗﺎﻝ ﺍﻟﻘﻄﺐ ﺃﻃﻔﻴﺶ‪» :‬ﻭﺍﻟﺤﻖ ﻓﻲ ﺍﻷﺻﻞ ﻭﺍﺣﺪ ﻭﻣﻊ ﻭﺍﺣﺪ‪ ،‬ﻭﺍﻟﻔﺮﻉ ﺍﻟﺤﻖ‬ ‫ﻓﻴﻪ ﻣﻊ ﻭﺍﺣﺪ ﻭﻓﻲ ﻭﺍﺣﺪ‪ ،‬ﻭﻻ ﻳﻀﻴﻖ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﺧﻼﻓﻪ‪ ،‬ﻭﻻ ﻳﻘﻄﻊ ﻓﻴﻪ ﻋﺬﺭ‬ ‫ﺍﻟﻤﺨﺎﻟﻒ«)‪.(١‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺍﻷﺻﻞ ﻣﺎ ﻋﺮﻑ ﺑﻪ ﺣﻜﻢ ﻏﻴﺮﻩ‪ ،‬ﻭﺍﻟﻔﺮﻉ ﻣﺎ ﻋﺮﻑ ﺣﻜﻤﻪ ﺑﻐﻴﺮﻩ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺍﻷﺻﻞ ﻣﻘﺪﻣﺔ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﻭﺍﻟﻔﺮﻉ ﻧﺘﻴﺠﺘﻪ)‪.(٢‬‬ ‫ﻭﺍﻟﻨﻈﺮ ﻓﻲ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﻳﺨﺘﻠﻒ ﻋﻦ ﺍﻟﻨﻈﺮ ﻓﻲ ﻓﺮﻭﻉ ﺍﻟﺪﻳﻦ‪ ،‬ﻓﺎﻷﻭﻝ‬ ‫ﻻ ﻳﺆﺩﻱ ﺇﻻ ﺇﻟﻰ ﺍﻟﺤﻖ ﺃﻭ ﺇﻟﻰ ﺍﻟﺨﺮﻭﺝ ﻋﻦ ﺍﻟﺪﻳﻦ‪ .‬ﺃﻣﺎ ﺍﻟﺜﺎﻧﻲ ﻓﺎﻟﻤﺼﻴﺐ ﻣﻨﻪ‬ ‫ﻏﺎﻧﻢ‪ ،‬ﻭﺍﻟﻤﺨﻄﺊ ﺳﺎﻟﻢ)‪.(٣‬‬ ‫ﻭﺍﻟﻔﻘﻪ ﻓﻲ ﺍﻟﺪﻳﻦ ﻭﺍﻷﺣﻜﺎﻡ ﻭﺍﻻﺳﺘﻨﺒﺎﻁ ﻋﻠﻢ ﺍﻟﻔﻘﻬﺎﺀ‪ ،‬ﻭﺃﻫﻞ ﺍﻟﻔﺘﺎﻭﻯ‬ ‫ﻭﺍﻟﻮﻋﻆ‪ ،‬ﻭﺍﻟﺤﻜﻢ ﻋﻠﻢ ﺍﻟﻌﻠﻤﺎﺀ ﺑﺎﷲ ‪ ، 8‬ﻭﺍﻷﺻﻮﻝ ﻋﻠﻢ ﺍﻟﻤﺘﻜﻠﻤﻴﻦ‪ ،‬ﻭﺇﻥ‬ ‫ﺷﺌﺖ ﻗﻠﺖ‪ :‬ﻋﻠﻢ ﺍﻷﺻﻮﻟﻴﻴﻦ‪ ،‬ﻭﻭﺍﺟﺐ ﻣﻨﻬﻤﺎ ﻋﻠﻢ ﺍﻟﻤﻨﻄﻖ ﻓﻬﻮ ﻋﻠﻢ ﺍﻟﻤﺘﻜﻠﻤﻴﻦ‬ ‫ﻭﺍﻷﺻﻮﻟﻴﻴﻦ)‪.(٤‬‬ ‫ﻭﻳﺤﺬﺭ ﺍﻟﻮﺍﺭﺟﻼﻧﻲ ﻣﻦ ﺧﻠﻂ ﺍﻷﺻﻮﻝ ﺑﺎﻟﻔﺮﻭﻉ‪ ،‬ﺃﻭ ﺍﻟﻔﺮﻭﻉ ﺑﺎﻷﺻﻮﻝ‬ ‫ﻓﻴﻘﻮﻝ‪» :‬ﻣﻦ ﺧﻠﻂ ﺍﻷﺻﻮﻝ ﺑﺎﻟﻔﺼﻮﻝ‪ ،‬ﺃﻭ ﺍﻟﻔﺼﻮﻝ ﺑﺎﻷﺻﻮﻝ‪ ،‬ﻭﻫﻮ ﺣﺎﻝ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪ ٧٣٨‬ ‪.٧٣٩‬‬ ‫‬‫)‪ (١‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫)‪ (٢‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٧٨‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٩٢٤‬‬ ‫‬‫)‪ (٣‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫)‪ (٤‬ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪ :‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪46‬‬ ‫ﺍﻷﻛﺜﺮﻳﻦ‪ ،‬ﺍﻧﺘﻜﺲ ﻭﺍﺭﺗﻜﺲ ﻓﻴﻤﺎ ﺍﺑﺘﻠﻲ ﺍﻟﺠﻤﻬﻮﺭ ﺑﻬﺬﻩ ﺍﻷﻣﻮﺭ‪ ،‬ﻭﺍﺧﺘﻠﻔﺖ‬ ‫ﺍﻷﻏﺮﺍﺽ ﻭﺍﻟﻤﻄﺎﻟﺐ ﻭﺍﻵﺭﺍﺀ ﻭﺍﻟﻤﺬﺍﻫﺐ«)‪.(١‬‬ ‫ﻛﻤﺎ ﻳﺤﺬﺭﻧﺎ ﺍﻟﺸﻘﺼﻲ )‪١٠٧٠‬ﻫ‪١٦٠٦/‬ﻡ( ﻣﻦ ﺍﻻﺧﺘﻼﻑ ﻓﻲ ﺍﻷﺻﻮﻝ‪ ،‬ﻓﻴﻘﻮﻝ‪:‬‬ ‫»ﺍﺧﺘﻼﻑ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻓﻲ ﺍﻟﻔﺮﻭﻉ ﺭﺣﻤﺔ‪ ،‬ﻭﻓﻲ ﺍﻷﺻﻮﻝ ﻧﻘﻤﺔ«)‪.(٢‬‬ ‫ﺝﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﺪﻳﻦ‪:‬‬ ‫ﻓﻲ ﺍﻟﻠﻐﺔ‪ :‬ﺍﻻﻧﻘﻴﺎﺩ‪ ،‬ﻭﺍﻟﻄﺎﻋﺔ‪ ،‬ﻭﺍﻟﺠﺰﺍﺀ‪ ،‬ﻭﺍﻟﺤﺴﺎﺏ‪ ،‬ﻭﺍﻟﺬ ‪‬ﻝ‪ ،‬ﻭﺍﻟﺤﻜﻢ‪،‬‬ ‫ﻭﺍﻟﻌﺎﺩﺓ‪ ،‬ﻭﻳﻄﻠﻖ ﻋﻠﻰ ﺍﻟﻤ ﻠﺔ ﻭﺍﻟﻤﺬﻫﺐ‪.‬‬ ‫ﻌﺮﻑ ﻋﻤﺮ ﺑﻦ ﺟﻤﻴﻊ )ﻕ‪٨‬ﻫ‪١٤/‬ﻡ( ﺍﻟﺪﻳﻦ ﺑﺄﻧﻪ ﻫﻮ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪:‬‬ ‫ﻭﻳ ‪‬‬ ‫‬ ‫﴿ ‪] ﴾L K J I H‬ﺁﻝ ﻋﻤﺮﺍﻥ‪.(٣)[١٩ :‬‬ ‫ﻌﺮﻓﻪ ﺍﻟﺴﺎﻟﻤﻲ ﺑﺄﻧﻪ‪» :‬ﻣﺎ ﺷﺮﻋﻪ ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﻠﻰ ﻟﺴﺎﻥ ﻧﺒﻴﻪ ﻣﻦ ﺍﻷﺣﻜﺎﻡ‪،‬‬ ‫ﻭﻳ ‪‬‬ ‫‬ ‫ﻭﺳﻤﻲ ﺩﻳ ﻨﺎ ﻷﻧﻨﺎ ﻧﺪﻳﻦ ﻟﻪ ﻭﻧﻨﻘﺎﺩ«؛ ﻟﻬﺬﺍ ﻓﺈﻥ ﺍﻟﺪﻳﻦ ﺍﻟﻤﺮﺗﻀﻰ ﻋﻨﺪ ﺍﷲ ﻫﻮ‬ ‫ﺍﻹﺳﻼﻡ ﺑﺨﻼﻑ ﻏﻴﺮﻩ؛ ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪﴾ L K J I H﴿ :‬‬ ‫]ﺁﻝ ﻋﻤﺮﺍﻥ‪ ،[١٩ :‬ﻭﻗﻮﻟﻪ‪] ﴾F E D C B A @ ? ﴿ :‬ﺁﻝ ﻋﻤﺮﺍﻥ‪.[٨٥ :‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ«‪ ،‬ﻓﺈﻧﻪ ﻳﻘﺼﺪ ﺑﻪ ﻣﻌﻨﺎﻩ‬ ‫‬‫ﻭﺇﺫﺍ ﺃﺿﻴﻒ ﺍﻟﺪﻳﻦ »ﺩﻳﻦ ﺍﻟﻮﻫﺒﻴﺔ«‪» ،‬ﺩﻳﻦ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺑﺪﻳﻦ ﺩﻭﻥ ﻏﻴﺮﻫﻢ‪،‬‬ ‫‬‫ﺍﻟﻠﻐﻮﻱ‪ ،‬ﻭﻫﻮ ﺍﻟﻤﺬﻫﺐ‪ ،‬ﻻ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﺧﺘﺼﺎﺹ‬ ‫ﻭﻗﺪ ﺗﺮﺩ ﻋﺒﺎﺭﺓ »ﻧﺪﻳﻦ« ﻭﻳﺮﻳﺪﻭﻥ ﺑﻬﺎ ﺍﻟﺘﺼﻮﻳﺐ)‪.(٤‬‬ ‫)‪ (١‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٧‬ ‪.٨‬‬ ‫)‪ (٢‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.١١٦‬‬ ‫)‪ (٣‬ﻋﻤﺮ ﺑﻦ ﺟﻤﻴﻊ‪ :‬ﻣﻘﺪﻣﺔ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻟﺒﻨﺎﻥ‪ ،‬ﻁ ‪١٣٩٢ ،٢‬ﻫ‪١٩٧٣/‬ﻡ‪ ،‬ﺹ ‪ ٣٢‬ ‪ .٣٣‬ﻭﺳﻨﺬﻛﺮﻩ ﻓﻴﻤﺎ‬ ‫ﺑﻌﺪ‪ :‬ﻋﻤﺮ ﺑﻦ ﺟﻤﻴﻊ‪ :‬ﻣﻘﺪﻣﺔ ﺍﻟﺘﻮﺣﻴﺪ‪ .‬ﺍﻧﻈﺮ‪ :‬ﻋﺎﻣﺮ ﺍﻟﺸﻤﺎﺧﻲ‪ :‬ﺍﻟﺪﻳﺎﻧﺎﺕ‪ ،‬ﺿﻤﻦ ﻛﺘﺎﺏ »ﻣﺪﺧﻞ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻭﻋﻘﻴﺪﺗﻬﺎ«‪ ،‬ﺗﺄﻟﻴﻒ‪ :‬ﺑﻴﻴﺮ ﻛﻮﺑﺮﻟﻲ‪ ،‬ﺗﺮﺟﻤﺔ‪ :‬ﻋﻤﺎﺭ ﺍﻟﺠﻼﺻﻲ‪ ،‬ﺍﻟﻤﺸﻜﺎﺓ‪،‬‬ ‫‬‫ﺇﻟﻰ ﺩﺭﺍﺳﺔ‬ ‫ﻁ ‪١٤٣٠ ،٢‬ﻫ‪٢٠٠٩/‬ﻡ‪ ،‬ﺹ ‪ ٣٥٧‬ ‪ .٣٥٩‬ﻭﺳﻨﺬﻛﺮﻩ ﻓﻴﻤﺎ ﺑﻌﺪ‪ :‬ﺍﻟﺸﻤﺎﺧﻲ‪ :‬ﺍﻟﺪﻳﺎﻧﺎﺕ‪.‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٣٦٦‬ ‪ .٣٦٧‬ﻭﻧﺠﺪ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻤﺜﺎﻝ‪ :‬ﺍﻟﺸﻤﺎﺧﻲ ﻓﻲ‬ ‫‬‫)‪ (٤‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫ﻛﺘﺎﺑﻪ »ﺍﻟﺪﻳﺎﻧﺎﺕ« ﻳﺒﺪﺃ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﻋﻨﺪﻩ ﺑﻜﻠﻤﺔ »ﻧﺪﻳﻦ«‪.‬‬ ‫‪47‬‬‫ﺍﻟﺒﺎﺏ ﺍﻷﻭﻝ‪ :‬ﻣﺬﻫﺐ ﺍﻹﺑﺎﺿ ﻴﺔ ﻓﻲ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬ ‫ﻋﺮﻓﻬﺎ ﺍﻟﻮﺍﺭﺟﻼﻧﻲ ﺑﺄﻧﻬﺎ‪» :‬ﺍﺳﻢ ﻳﺸﺘﻤﻞ ﻣﺎ ﺩﺍﻧﺖ ﺑﻪ ﻛﻞ ﻓﺮﻗﺔ‬ ‫ﻭﺍﻟﺪﻳﺎﻧﺔ ‪‬‬ ‫ﻣﻦ ﺻﺎﺣﺒﺘﻬﺎ ﻣﻤﺎ ﺍﻋﺘﻘﺪﻭﻩ ﺩﻳ ﻨﺎ ﻳﺪﺍﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﺑﻪ‪ ،‬ﻭﻗﻄﻌﻮﺍ ﻓﻴﻪ ﻋﺬﺭ ﻣﻦ‬ ‫ﻋﻤﺪﺍ ﺃﻭ ﺧﻄﺄ«‪ ،‬ﻭﻳﺠﻮﺯ‬ ‫‬‫‬ ‫ﺑﺎﻃﻼ‪ ،‬ﺃﻭ‬ ‫ﺧﺎﻟﻔﻬﻢ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﺫﻟﻚ ﺣ ‪‬ﻘﺎ ﺃﻭ‬ ‫ﺍﺳﺘﻌﻤﺎﻝ ﻟﻔﻆ ﻧﺪﻳﻦ ﺑﻤﻌﻨﻰ‪ :‬ﻧﺼﻮﺏ‪ ،‬ﻻ ﺑﻤﻌﻨﻰ‪ :‬ﻧﺪﻳﻦ ﻭﻧﻌﺘﻘﺪ ﻓﻲ ﺍﻟﻤﺴﺎﺋﻞ‬ ‫ﺍﻟﻤﺨﺘﻠﻒ ﻓﻴﻬﺎ‪.‬‬ ‫ﻭﻳﺴﺘﻌﻤﻞ ﻋﻤﺮ ﺑﻦ ﺟﻤﻴﻊ ﻣﺼﻄﻠﺢ »ﺣﺪ ﺍﻟﺪﻳﻦ« ﻟﻠﺪﻻﻟﺔ ﻋﻠﻰ ﺿﺒﻂ ﺍﺳﺘﻌﻤﺎﻝ‬ ‫ﺟﻤﻴﻊ ﺟﻬﺎﺕ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻟﺘﺴﻬﻴﻞ ﺍﺳﺘﻴﻌﺎﺑﻬﺎ ﺣﺼﺮﻫﺎ ﻓﻲ ﺛﻼﺛﺔ ﺃﻣﻮﺭ؛ ﻫﻲ‪:‬‬ ‫ﻣﻌﺮﻓﺔ ﻣﺎ ﻻ ﻳﺴﻊ ﺍﻟﻨﺎﺱ ﺟﻬﻠﻪ ﻃﺮﻑ ﻋﻴﻦ‪ ،‬ﻭﻫﻮ ﺍﻟﺘﻮﺣﻴﺪ‪.‬‬‫‬ ‫ﻓﻌﻞ ﻣﺎ ﻻ ﻳﺴﻊ ﺍﻟﻨﺎﺱ ﺗﺮﻛﻪ‪ ،‬ﻭﻫﻮ ﺟﻤﻴﻊ ﺍﻟﻔﺮﺍﺋﺾ‪.‬‬‫‬ ‫ﺗﺮﻙ ﻣﺎ ﻻ ﻳﺴﻊ ﺍﻟﻨﺎﺱ ﻓﻌﻠﻪ‪ ،‬ﻭﻫﻮ ﺟﻤﻴﻊ ﺍﻟﻤﻌﺎﺻﻲ)‪.(١‬‬‫‬ ‫ﻭﺃﺭﻛﺎﻥ ﺍﻹﻳﻤﺎﻥ ﺍﻟﺴﺘﺔ)‪(٢‬؛ ﻫﻲ‪:‬‬ ‫‪ ١‬ ﺍﻹﻳﻤﺎﻥ ﺑﺎﷲ ﺗﻌﺎﻟﻰ‪.‬‬ ‫‪ ٢‬ ﺍﻹﻳﻤﺎﻥ ﺑﺎﻟﻤﻼﺋﻜﺔ‪.‬‬ ‫‪ ٣‬ ﺍﻹﻳﻤﺎﻥ ﺑﺎﻟﻜﺘﺐ ﺍﻟﺴﻤﺎﻭﻳﺔ‪.‬‬ ‫‪ ٤‬ ﺍﻹﻳﻤﺎﻥ ﺑﺎﻟﺮﺳﻞ‪.‬‬ ‫‪ ٥‬ ﺍﻹﻳﻤﺎﻥ ﺑﺎﻟﻴﻮﻡ ﺍﻵﺧﺮ‪.‬‬ ‫‪ ٦‬ ﺍﻹﻳﻤﺎﻥ ﺑﺎﻟﻘﺪﺭ ﺧﻴﺮﻩ ﻭﺷﺮﻩ‪.‬‬ ‫)‪ (١‬ﻋﻤﺮ ﺑﻦ ﺟﻤﻴﻊ‪ :‬ﻣﻘﺪﻣﺔ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺹ ‪ .٦٨‬ﻭﺃﻃﻔﻴﺶ‪ :‬ﺷﺮﺡ ﻋﻘﻴﺪﺓ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺹ ‪ ١٩٣‬ ‪.١٩٤‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺷﺎﻣﻞ ﺍﻷﺻﻞ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٠‬‬ ‫‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٦٦‬‬ ‫‬‫)‪ (٢‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪48‬‬ ‫ﺩﻣﺴﻤﻴﺎﺗﻪ‪:‬‬ ‫ﻳﻄﻠﻖ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﺑﺠﺎﻧﺐ ﺃﻧﻪ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﻣﺴﻤﻴﺎﺕ ﺃﺧﺮﻯ‬ ‫ﻣﺘﻌﺪﺩﺓ‪ ،‬ﻓﻴﺴﻤﻰ ﺑ »ﻋﻠﻢ ﺍﻟﻜﻼﻡ«‪ ،‬ﻭ»ﻋﻠﻢ ﺍﻟﺘﻮﺣﻴﺪ«‪ ،‬ﻭ»ﻋﻠﻢ ﺍﻟﻌﻘﻴﺪﺓ«‪ ،‬ﻭﻏﻴﺮﻫﺎ‪.‬‬ ‫أ ل ا‬‫‪ ٤‬ااد ‬ ‫ﻋﺮﻑ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﺑﺄﺻﻮﻝ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻟﻌﻞ ﺫﻟﻚ ﻳﺮﺟﻊ ﺇﻟﻰ ﺃﻧﻪ ﻫﻮ ﺍﻷﺳﺎﺱ ﺍﻟﺬﻱ‬ ‫ﻳﺒﻨﻰ ﻋﻠﻴﻪ ﺍﻟﺪﻳﻦ‪ ،‬ﺃﻭ ﺇﻟﻰ ﺍﻟﺘﻤﻴﻴﺰ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﻋﻠﻢ ﺍﻟﻔﺮﻭﻉ ﺍﻟﺬﻱ ﻋﺮﻑ ﺑﺎﻟﻔﻘﻪ)‪.(١‬‬ ‫ﻭﻳﺬﻛﺮ ﺍﻟﺸﻘﺼﻲ ﺃﻥ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‪ :‬ﻫﻮ ﻣﺎ ﺟﺎﺀ ﻓﻴﻪ ﺣﻜﻢ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ‬ ‫ﺗﻌﺎﻟﻰ‪ ،‬ﻭﻣﻦ ﺳﻨ‪‬ﺔ ﻧﺒﻴﻪ ﻣﺤﻤﺪ ﮊ ‪ ،‬ﺃﻭ ﻣﻦ ﺇﺟﻤﺎﻉ ﺍﻟﻤﻬﺘﺪﻳﻦ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻷﻣﺔ)‪.(٢‬‬ ‫ﻌﺮﻓﻬﺎ ﺍﻟﺴﺎﻟﻤﻲ ﻗﺎﺋﻼ‪:‬‬ ‫ﻭﻳ ‪‬‬ ‫‬ ‫ﺻﺤﺔ ﺩﻳﻨﻨﺎ ﻓﻤﻞ ﺇﻟﻴﻬﺎ‬‫ﻭﻫﻲ ﺃﻣﻮﺭ ﺗﺒﺘﻨﻰ ﻋﻠﻴﻬﺎ‬ ‫)‪(٣‬‬ ‫ﻻﺯﻣﺎ ﻓﻠﺘﻌﺮﻑ‬ ‫‬‫ﻣﺎ ﻛﺎﻥ ﻣﻨﻪ‬‫ﻻ ﺩﻳﻦ ﻟﻠﻤﺮﺀ ﺇﺫﺍ ﻟﻢ ﻳﻌﺮﻑ‬ ‫اﻼم‬‫‪ ٥‬ااد ‬ ‫ﺃﻳﻀﺎ ﺑﺎﺳﻢ »ﻋﻠﻢ ﺍﻟﻜﻼﻡ«؛ ﻷﻥ »ﻣﺴﺄﻟﺔ ﻛﻼﻡ ﺍﷲ ﺗﻌﺎﻟﻰ« ﻛﺎﻧﺖ‬ ‫ﻳﻌﺮﻑ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ‬ ‫ﻣﻦ ﺃﻫﻢ ﻣﺴﺎﺋﻠﻪ‪ ،‬ﻭﺍﻟﺘﻲ ﺑﻨﻲ ﻋﻠﻴﻬﺎ ﻣﺎ ﻋﺮﻑ ﻓﻲ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻹﺳﻼﻣﻲ ﺑﻤﺤﻨﺔ »ﺧﻠﻖ‬ ‫ﺍﻟﻘﺮﺁﻥ«‪ .‬ﻓﺎﻧﺘﺸﺮ ﺑﻴﻦ ﺍﻟﻨﺎﺱ ﺃﻥ ﺍﻟﻌﻠﻢ ﺍﻟﺬﻱ ﺩﺍﺭﺕ ﺣﻮﻟﻪ ﻫﺬﻩ ﺍﻟﻤﺤﻨﺔ‪ ،‬ﻫﻮ ﺍﻟﺬﻱ ﻳﺪﺭﺱ‬ ‫ﻓﻌﺮﻑ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﺑﺎﺳﻢ ﺇﺣﺪﻯ ﻣﺴﺎﺋﻠﻪ‪.‬‬ ‫ﻣﺴﺄﻟﺔ »ﻛﻼﻡ ﺍﷲ« ﻫﻞ ﻫﻮ ﻗﺪﻳﻢ ﺃﻡ ﻣﺨﻠﻮﻕ؟ ‬ ‫)‪ (١‬ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺍﻟﺸﻤﺎﺧﻲ‪ :‬ﺷﺮﺡ ﻣﻘﺪﻣﺔ ﺍﻟﺘﻮﺣﻴﺪ ﻟﻌﻤﺮ ﺑﻦ ﺟﻤﻴﻊ‪ ،‬ﻟﺒﻨﺎﻥ‪ ،‬ﻁ ‪١٣٩٢ ،٢‬ﻫ‪١٩٧٣/‬ﻡ‪،‬‬ ‫ﺹ ‪ ٣٢‬ ‪ .٣٢‬ﻭﺳﻨﺬﻛﺮﻩ ﻓﻴﻤﺎ ﺑﻌﺪ‪ :‬ﺍﻟﺸﻤﺎﺧﻲ‪ :‬ﺷﺮﺡ ﻣﻘﺪﻣﺔ ﺍﻟﺘﻮﺣﻴﺪ‪.‬‬ ‫)‪ (٢‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٧٨‬‬ ‫)‪ (٣‬ﻧﻮﺭ ﺍﻟﺪﻳﻦ ﺃﺑﻮ ﻣﺤﻤﺪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺣﻤﻴﺪ ﺑﻦ ﺳﻠﻮﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﺟﻮﻫﺮ ﺍﻟﻨﻈﺎﻡ ﻓﻲ ﻋﻠﻤﻲ ﺍﻷﺩﻳﺎﻥ‬ ‫ﻭﺍﻷﺣﻜﺎﻡ‪ ،‬ﻃﺒﻌﻪ ﻭﺻﺤﺤﻪ‪ :‬ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺇﺑﺮﺍﻫﻴﻢ ﺃﻃﻔﻴﺶ‪ ،‬ﻣﻄﺒﻌﺔ ﺍﻟﻨﺼﺮﺍﻟﻘﺎﻫﺮﺓ‪١٣٤٥ ،‬ﻫ ‪،‬‬ ‫ﺝ ‪ ،١‬ﺹ ‪ .٦‬ﻭﺳﻨﺬﻛﺮﻩ ﻓﻴﻤﺎ ﺑﻌﺪ‪ :‬ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﺟﻮﻫﺮ ﺍﻟﻨﻈﺎﻡ‪.‬‬ ‫‪49‬‬‫ﺍﻟﺒﺎﺏ ﺍﻷﻭﻝ‪ :‬ﻣﺬﻫﺐ ﺍﻹﺑﺎﺿ ﻴﺔ ﻓﻲ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬ ‫ﻭﻣﺴﺄﻟﺔ »ﻛﻼﻡ ﺍﷲ« ﺃﻭ »ﺧﻠﻖ ﺍﻟﻘﺮﺁﻥ« ﻫﻲ ﺃﺷﻬﺮ ﺍﻟﻤﺴﺎﺋﻞ ﺍﻟﺘﻲ ﺛﺎﺭ‬ ‫ﺣﻮﻟﻬﺎ ﺍﻟﺨﻼﻑ ﺑﻴﻦ ﺍﻟﻤﺘﻜﻠﻤﻴﻦ ﻓﻲ ﺯﻣﻦ ﺍﻟﻤﺄﻣﻮﻥ )ﺕ ‪٢١٨‬ﻫ‪٨٣٣/‬ﻡ(‪ ،‬ﺇﺫ‬ ‫ﺍﺣﺘﺪﻡ ﺍﻟﺼﺮﺍﻉ ﺇﻟﻰ ﺣﺪ ﺍﻻﺿﻄﻬﺎﺩ ﻭﺳﻔﻚ ﺍﻟﺪﻣﺎﺀ ﺑﻴﻦ ﺍﻟﻤﻌﺘﺰﻟﺔ ﻭﺍﻟﻤﺄﻣﻮﻥ‬ ‫ﻣﻦ ﺟﻬﺔ ﻭﺑﻴﻦ ﺍﺑﻦ ﺣﻨﺒﻞ )ﺕ ‪٢٤١‬ﻫ‪٨٥٥/‬ﻡ( ﺣﻮﻝ ﻣﺸﻜﻠﺔ‪ :‬ﻫﻞ ﺍﻟﻘﺮﺁﻥ‬ ‫ﻣﺨﻠﻮﻕ ﺃﻡ ﻏﻴﺮ ﻣﺨﻠﻮﻕ؟ ﻫﻞ ﻛﻼﻡ ﺍﷲ ﻣﺤﺪﺙ ﺃﻡ ﻗﺪﻳﻢ؟ ﻓ ﺄﻃﻠﻘﺖ ﺍﻟﺘﺴﻤﻴﺔ‬ ‫ﻋﻠﻰ ﺍﻟﻌﻠﻢ ﻛﻠﻪ‪.‬‬ ‫ﻌﺮﻑ ﺍﻟﺠﻴﻄﺎﻟﻲ ﻋﻠﻢ ﺍﻟﻜﻼﻡ ﺑﺄﻧﻪ‪ :‬ﻋﻠﻢ ﺍﻟﻤﺘﻜﻠﻤﻴﻦ ﺍﻟﺬﻳﻦ ﻳﺘﻜﻠﻤﻮﻥ ﻓﻲ‬ ‫ﻭﻳ ‪‬‬ ‫‬ ‫ﺗﺤﺮﻳﺮ ﺍﻷﺩﻟﺔ ﻹﺛﺒﺎﺕ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﺼﻔﺎﺕ‪ ،‬ﻭﺗﻔﺼﻴﻞ ﺍﻟﺴﻜﻮﻥ ﻭﺍﻟﺤﺮﻛﺎﺕ‪،‬‬ ‫ﻭﺍﻟﺠﻮﺍﻫﺮ ﻭﺍﻷﻋﺮﺍﺽ‪ ،‬ﻭﺍﻟﺤﺪﻭﺙ ‬ ‫ﻭﺍﻟﻘ ﺪﻡ‪ ،‬ﻭﺃﺷﺒﺎﻩ ﺫﻟﻚ‪ ،‬ﻭﻳﻀﻌﻮﻥ ﺍﻷﺩﻟﺔ ﻓﻲ‬ ‫ﺍﻟﺮﺩ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﻤﺒﺘﺪﻋﺔ ﻭﻧﻘﻀﻬﺎ ﻋﻠﻴﻬﻢ)‪.(١‬‬ ‫ﻭﻳﺬﻛﺮ ﺍﻟﺴﺎﻟﻤﻲ ﻋﻠﻢ ﺍﻟﻜﻼﻡ ﺑﺄﻧﻪ ﺃﻓﻀﻞ ﺍﻟﻌﻠﻮﻡ ﺑﻼ ﺧﻼﻑ‪ ،‬ﻫﺬﺍ ﺑﺎﻋﺘﺒﺎﺭ‬ ‫ﻏﺎﻳﺘﻪ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻧﺼﺮﻩ ﺍﻹﻣﺎﻡ ﺍﻟﻐﺰﺍﻟﻲ )ﺕ ‪٥٠٥‬ﻫ‪١١١١/‬ﻡ( ﻓﻲ »ﺍﻟﻤﺴﺘﺼﻔﻰ« ﺇﺫ‬ ‫ﺟﻌﻞ ﻋﻠﻢ ﺍﻟﻜﻼﻡ ﺍﻟﻌﻠﻢ ﺍﻷﻋﻠﻰ ﻓﻲ ﺍﻟﺮﺗﺒﺔ‪ ،‬ﻷﻧﻪ ﺍﻟﻌﻠﻢ ﺍﻟﻜﻠﻲ ﺍﻟﺬﻱ ﻳﻨﻈﺮ ﻓﻲ ﺃﻋﻢ‬ ‫ﺍﻷﺷﻴﺎﺀ‪ ،‬ﻭﻫﻮ ﺍﻟﻤﻮﺟﻮﺩ‪ ،‬ﻭﻋﻠﻴﻪ ﺟﺮﻯ ﺍﻹﺯﻣﻴﺮﻱ )ﺕ ‪١١٥٦‬ﻫ‪١٧٤٣/‬ﻡ(‪ ،‬ﻭﺇﻻ‬ ‫ﻓﺎﻟﺨﻼﻑ ﻣﻨﺼﻮﺏ ﺑﻴﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺑﺸﺄﻥ ﻋﻠﻢ ﺍﻟﻜﻼﻡ‪.‬‬ ‫ﻭﻫﺬﺍ ﺍﻟﻌﻠﻢ ﻳﺒﺤﺚ ﻋﻦ ﺻﻔﺎﺕ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﺷﺮﻑ ﺍﻟﻌﻠﻢ ﺇﻧﻤﺎ ﻫﻮ ﺑﺸﺮﻑ‬ ‫ﺍﻟﻤﻮﺿﻮﻉ‪ ،‬ﻓﺄﻓﻀﻠﻴﺘﻪ ﻋﻠﻰ ﺳﺎﺋﺮ ﺍﻟﻔﻨﻮﻥ ﺇﻧﻤﺎ ﻫﻲ ﺃﻓﻀﻠﻴﺔ ﺑﺎﻋﺘﺒﺎﺭﺍﺕ ﻛﺜﻴﺮﺓ‪.‬‬ ‫ﺃﻳﻀﺎ ﺗﺘﻮﻗﻒ ﺍﻷﺩﻟﺔ ﺍﻟﻜﻠﻴﺔ ﺍﻟﺸﺮﻋﻴﺔ ﻋﻠﻰ ﻣﻌﺮﻓﺔ ﺍﻟﺒﺎﺭﻱ ﺗﻌﺎﻟﻰ ﻭﺻﺪﻕ‬ ‫ﻭﻋﻠﻴﻪ ‬ ‫ﺍﻟﻤ ﺒﻠﻎ‪ ،‬ﻭﺫﻟﻚ ﻳﺘﻮﻗﻒ ﻋﻠﻰ ﺩﻻﻟﺔ ﺍﻟﻤﻌﺠﺰﺓ)‪.(٢‬‬ ‫‬ ‫)‪ (١‬ﺍﻟﺠﻴﻄﺎﻟﻲ‪ :‬ﻗﻨﺎﻃﺮ ﺍﻟﺨﻴﺮﺍﺕ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٨٦‬‬ ‫)‪ (٢‬ﻧﻮﺭ ﺍﻟﺪﻳﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺣﻤﻴﺪ ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ ﺷﺮﺡ ﺷﻤﺲ ﺍﻷﺻﻮﻝ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﻋﻤﺮ‬ ‫ﺣﺴﻦ ﺍﻟﻘﻴﺎﻡ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ ،‬ﻭﻻﻳﺔ ﺑﺪﻳﺔﺳﻠﻄﻨﺔ ﻋﻤﺎﻥ‪ ،‬ﻁ ‪ ،٢٠٠٨ ،١‬ﺝ ‪،١‬‬ ‫ﺹ ‪ ٩٩‬ ‪ .١٠٠‬ﻭﺳﻨﺬﻛﺮﻩ ﻓﻴﻤﺎ ﺑﻌﺪ‪ :‬ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪50‬‬ ‫‪ ٦‬ا '*اد ) ا ‪83F‬‬ ‫ﻋﺮﻑ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﺑﻌﻠﻢ ﺍﻟﺘﻮﺣﻴﺪ ﺇﺷﺎﺭﺓ ﺇﻟﻰ ﺃﺑﺮﺯ ﻗﻀﺎﻳﺎﻩ‪ ،‬ﻭﻫﻮ ﺗﻮﺣﻴﺪ ﺍﷲ‬ ‫ﺗﻌﺎﻟﻰ ﻓﻲ ﺫﺍﺗﻪ ﻭﺻﻔﺎﺗﻪ ﻭﺃﻓﻌﺎﻟﻪ ﻭﻋﺒﺎﺩﺗﻪ)‪.(١‬‬ ‫ﻭﻳﺄﺗﻲ ﻫﺬﺍ ﺍﻻﺳﻢ ﻣﻦ ﺍﻟﻐﺎﻳﺔ ﺍﻟﺘﻲ ﻳﻨﺸﺪﻫﺎ ﻫﺬﺍ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﻫﻮ ﺇﺛﺒﺎﺕ ﻭﺣﺪﺍﻧﻴﺔ‬ ‫ﺍﷲ ﺗﻌﺎﻟﻰ ﻭﺫﻟﻚ ﺑﺈﻗﺎﻣﺔ ﺍﻷﺩﻟﺔ ﻋﻠﻰ ﺫﻟﻚ ﺑﺎﻟﻄﺮﻳﻖ ﺍﻟﻤﺒﺎﺷﺮ ﺃﻭ ﺑﻄﺮﻳﻖ ﺍﻟﺨﻠﻒ ‬ ‫ﻧﻔﻲ ﺍﻟﻨﻘﻴﺾ‪.‬‬ ‫ﻭﺇﺫﺍ ﻛﺎﻥ ﻟﻔﻆ ﺍﻟﻮﺣﺪﺍﻧﻴﺔ ﷲ ﺗﻌﺎﻟﻰ ﻫﻮ ﺍﻟﺬﻱ ﺣﻤﻞ ﻣﻦ ﺁﺛﺮﻩ ﻋﻠﻰ ﻏﻴﺮﻩ ﻣﻦ‬ ‫ﻋﻠﻤﺎ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﻓﺈﻥ ﻫﺬﻩ ﺍﻟﻘﻀﻴﺔ ﺗﻌﺪ ﺇﺣﺪﻯ‬ ‫ﺍﻷﺳﻤﺎﺀ ﺍﻷﺧﺮﻯ؛ ﻷﻥ ﻳﺠﻌﻠﻪ ‬ ‫ﻣﺒﺎﺣﺚ ﻋﻠﻢ ﺍﻟﺘﻮﺣﻴﺪ‪ .‬ﻭﻛﺄﻥ ﻫﺆﻻﺀ ﻗﺪ ﺟﻌﻠﻮﺍ ﺃﻫﻢ ﻣﺒﺎﺣﺜﻪ ﻋﻨﻮﺍ ﻧﺎ ﻋﻠﻰ ﺍﻟﻌﻠﻢ‬ ‫ﺃﻳﻀﺎﺇﺑﺮﺍﺯ ﻣﺎ ﻟﻬﺬﺍ ﺍﻟﻤﺒﺤﺚ ﻣﻦ ﺃﻫﻤﻴﺔ‬ ‫ﻛﻠﻪ‪ .‬ﻭﻻ ﺷﻚ ﻓﻲ ﺃﻧﻬﻢ ﻳﻘﺼﺪﻭﻥ‬ ‫ﻗﺼﻮﻯ ﻣﻀﺎﻓﺎ ﺇﻟﻰ ﻏﻴﺮﻩ ﻣﻦ ﺍﻟﻤﺒﺎﺣﺚ ﺍﻷﺧﺮﻯ‪.‬‬ ‫ﻭﻳﺬﻛﺮ ﺍﻟﺴﺎﻟﻤﻲ ﺃﻥ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﺳﻤﻲ ﺑﺎﺳﻢ »ﻋﻠﻢ ﺍﻟﺘﻮﺣﻴﺪ« ﻟﻤﺎ ﺫﻛﺮ ﻣﻦ‬ ‫ﺻﻔﺎﺕ ﺍﷲ ﺗﻌﺎﻟﻰ ﻭﺃﻓﻌﺎﻟﻪ‪ ،‬ﻭﻗﺪ ﻛﻠﻔﻨﺎ ﺑﻌﻠﻢ ﻣﺎ ﻗﺎﻣﺖ ﺑﻪ ﺍﻟﺤﺠﺔ ﻋﻠﻴﻨﺎ ﻣﻦ ﺫﻟﻚ‪،‬‬ ‫ﻓﻬﻮ ﻋﻠﻢ ﻳﺤﻜﻢ ﺍﻋﺘﻘﺎﺩﻧﺎ)‪.(٢‬‬ ‫ﺃﻣﺎ ﻓﻲ ﻛﺘﺎﺏ »ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ« ﻓﻴﺬﻛﺮ ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﺃﻥ ﺍﻟﺘﻮﺣﻴﺪ ﻣﻦ ﺣﻴﺚ ﺍﻟﻠﻐﺔ‪:‬‬ ‫ﺍﻹﻓﺮﺍﺩ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﻭﺣﺪ ﺍﷲ ﺇﺫﺍ ﺃﻓﺮﺩﻩ ﻭﻟﻢ ﻳﺠﻌﻞ ﻟﻪ ﺷﺮﻳﻜ ﺎ‪ .‬ﻭﺃﻣﺎ ﺗﻌﺮﻳﻔﻪ ﻣﻦ ﺣﻴﺚ ﺍﻟﺸﺮﻉ‪:‬‬ ‫ﻭﻳﻄﻠﻖ ﻋﻠﻢ ﺍﻟﺘﻮﺣﻴﺪ ﻋﻠﻰ‬ ‫ﻓﻬﻮ ﺍﻹﻗﺮﺍﺭ ﷲ ﺑﺎﻟﻮﺣﺪﺍﻧﻴﺔ ﻭﺍﻟﺸﻬﺎﺩﺓ ﻟﻤﺤﻤﺪ ﮊ ﺑﺎﻟﺮﺳﺎﻟﺔ‪ .‬‬ ‫ﺍﻟﻌﻠﻢ ﺑﺄﻣﻮﺭ ﻳﻘﺘﺪﺭ ﻣﻌﻪ ﻋﻠﻰ ﺇﺛﺒﺎﺕ ﺍﻟﻌﻘﺎﺋﺪ ﺍﻟﺪﻳﻨﻴﺔ‪ ،‬ﺑﺈﻳﺮﺍﺩ ﺍﻟﺤﺠﺞ ﻭﺩﻓﻊ ‪‬‬ ‫ﺍﻟﺸﺒﻪ ﻋﻨﻬﺎ)‪.(٣‬‬ ‫)‪ (١‬ﻧﻮﺭ ﺍﻟﺪﻳﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺣﻤﻴﺪ ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﻣﺸﺎﺭﻕ ﺃﻧﻮﺍﺭ ﺍﻟﻌﻘﻮﻝ‪ ،‬ﺗﻌﻠﻴﻖ‪ :‬ﺃﺣﻤﺪ ﺑﻦ ﺣﻤﺪ ﺍﻟﺨﻠﻴﻠﻲ‬ ‫ﻣﻔﺘﻲ ﻋﻤﺎﻥ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﻋﺒﺪ ﺍﻟﻤﻨﻌﻢ ﺍﻟﻌﺎﻧﻲ‪ ،‬ﺍﻟﺤﻜﻤﺔ‪ ،‬ﺩﻣﺸﻖ‪ ،‬ﺑﻴﺮﻭﺕ‪ ،‬ﻁ ‪١٤١٦ ،١‬ﻫ‪١٩٩٥/‬ﻡ‪،‬‬ ‫ﺹ ‪ .٢٠٥‬ﻭﺳﻨﺬﻛﺮﻩ ﻓﻴﻤﺎ ﺑﻌﺪ‪ :‬ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﺍﻟﻤﺸﺎﺭﻕ‪.‬‬ ‫)‪ (٢‬ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٩٦‬‬ ‫)‪ (٣‬ﻧﻮﺭ ﺍﻟﺪﻳﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺣﻤﻴﺪ ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ ﻋﻠﻰ ﻣﺪﺍﺭﺝ ﺍﻟﻜﻤﺎﻝ ﺑﻨﻈﻢ ﺍﻟﺨﺼﺎﻝ‪= ،‬‬ ‫‪51‬‬‫ﺍﻟﺒﺎﺏ ﺍﻷﻭﻝ‪ :‬ﻣﺬﻫﺐ ﺍﻹﺑﺎﺿ ﻴﺔ ﻓﻲ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬ ‫ﺃﻣﺎ ﻓﻲ ﻛﺘﺎﺏ »ﺍﻟﻤﺸﺎﺭﻕ« ﻓﻴﻌﺮﻑ ﺍﻟﺴﺎﻟﻤﻲ »ﺍﻟﺘﻮﺣﻴﺪ« ﺃﻧﻪ ﻓﻲ ﺍﺻﻄﻼﺡ‬ ‫ﺍﻟﻤﺘﻜﻠﻤﻴﻦ ﻳﻌﻨﻲ ﻋﻠﻢ ﻳﻘﺘﺪﺭ ﺑﻪ ﻋﻠﻰ ﺇﺛﺒﺎﺕ ﺍﻟﻌﻘﺎﺋﺪ ﺍﻟﺪﻳﻨﻴﺔ ﻣﻜﺘﺴﺐ ﻣﻦ ﺃﺩﻟﺘﻬﺎ‬ ‫ﺍﻟﻴﻘﻴﻨﻴﺔ‪ ،‬ﻭﻓﻲ ﺍﻟﺸﺮﻉ ﺇﻓﺮﺍﺩ ﺍﻟﻤﻌﺒﻮﺩ ﺑﺎﻟﻌﺒﺎﺩﺓ‪ ،‬ﺑﻤﻌﻨﻰ ﻭﺣﺪﺗﻪ ﻭﺍﻟﺘﺼﺪﻳﻖ ﺑﻬﺎ ﺫﺍ ﺗﺎ‬ ‫ﻭﺃﻓﻌﺎﻻ‪ .‬ﻭﻣﻮﺿﻮﻋﻪ‪ :‬ﺻﻔﺎﺕ ﺍﷲ ﺗﻌﺎﻟﻰ ﻣﻦ ﺣﻴﺚ ﻣﺎ ﻳﺠﺐ ﻟﻪ‪ ،‬ﻭﻣﺎ‬‫‬‫ﻭﺻﻔﺎ ﺗﺎ‬ ‫ﻳﺴﺘﺤﻴﻞ ﻋﻠﻴﻪ‪ ،‬ﻭﻣﺎ ﻳﺠﻮﺯ‪ ،‬ﻭﺻﻔﺎﺕ ﺍﻟﺮﺳﻞ ﻛﺬﻟﻚ‪ .‬ﻭﺛﻤﺮﺗﻪ‪ :‬ﻣﻌﺮﻓﺔ ﺍﷲ ﺑﺎﻟﺒﺮﺍﻫﻴﻦ‬ ‫ﺍﻟﻘﻄﻌﻴﺔ‪ ،‬ﻭﺍﻟﻔﻮﺯ ﺑﺎﻟﺴﻌﺎﺩﺓ ﺍﻷﺑﺪﻳﺔ‪ ،‬ﻭﻓﻀﻠﻪ‪ :‬ﺃﻧﻪ ﺃﺷﺮﻑ ﺍﻟﻌﻠﻮﻡ ﻟﻜﻮﻧﻪ ﻳﺒﺤﺚ ﻓﻴﻪ‬ ‫ﻋﻦ ﺻﻔﺎﺗﻪ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﺻﻔﺎﺕ ﺭﺳﻠﻪ‪ ،‬ﻭﻣﺎ ﻳﺘﺒﻊ ﺫﻟﻚ)‪.(١‬‬ ‫ﻭﻳﺴﻤﻲ ﺍﻟﺠﻴﻄﺎﻟﻲ »ﻋﻠﻢ ﺍﻻﻋﺘﻘﺎﺩ« ﺑ »ﻋﻠﻢ ﺍﻟﺘﻮﺣﻴﺪ«‪ ،‬ﻭﻣﻮﺿﻮﻋﻪ‪ :‬ﺟﻤﻴﻊ‬ ‫‬ ‫ﻣﺎ ﻻ ﻳﺴﻊ ﺟﻬﻠﻪ ﻛﻞ ﻋﺎﻗﻞ ﻋﻨﺪ ﺣﺎﻝ ﺑﻠﻮﻏﻪ‪ ،‬ﻭﻣﻌﺮﻓﺔ ﻓﺮﺍﺋﺾ ﺍﻟﻘﻠﺐ ﻣﻦ ﺍﻹﺧﻼﺹ‬ ‫ﻭﺍﻟﻨ ‪‬ﻴﺔ ﻭﺍﻟﺘﻮﺑﺔ ﻭﺍﻟﺨﻮﻑ ﻭﺍﻟﺮﺟﺎﺀ ﻭﺍﻟﺘﻮﻛﻞ ﻭﺍﻟﺘﻔﻮﻳﺾ ﻭﺍﻟﺮﺿﺎ ﻭﺍﻟﺼﺒﺮ‪ ،‬ﻭﻣﺎ ﻳﺴﻠﻢ‬ ‫ﺑﻪ ﺍﻟﻌﻤﻞ‪ .‬ﻭﻣﻌﺮﻓﺔ ﺍﻟﺸﺮﻙ‪ ،‬ﻭﻣﺎ ﻳﻨﻔﻲ ﺑﻪ ﻋﻦ ﺍﷲ ﺗﻌﺎﻟﻰ ﻣﺎ ﻻ ﻳﻠﻴﻖ ﻣﻦ ﺻﻔﺎﺕ‬ ‫ﺧﻠﻘﻪ‪ ،‬ﺇﺫﺍ ﺃﻭﺭﺩ ﺫﻟﻚ ﻋﻠﻰ ﻗﻠﺒﻪ ﺃﻭ ﺳﺌﻞ ﻋﻨﻪ‪ .‬ﻭﻛﺬﻟﻚ ﻳﺠﺐ ﻋﻠﻴﻪ ﻣﻌﺮﻓﺔ ﺩﻭﺍﻋﻲ‬ ‫ﺍﻟﺸﺮ ﻣﻦ ﻣﺬﻣﻮﻡ ﺃﺣﻮﺍﻝ ﺍﻟﻘﻠﺐ ﻓﺈﺯﺍﻟﺘﻬﺎ ﻓﺮﺽ ﻋﻴﻦ‪ ،‬ﻭﻻ ﻳﻤﻜﻦ ﺫﻟﻚ ﺇﻻ ﺑﻤﻌﺮﻓﺔ‬ ‫ﺣﺪﻭﺩﻫﺎ ﻭﺃﺳﺒﺎﺑﻬﺎ‪ ،‬ﻭﻣﻌﺮﻓﺔ ﻋﻼﺟﻬﺎ‪ ،‬ﻓﺈﻥ ﻣﻦ ﻻ ﻳﻌﺮﻑ ﺍﻟﺸﺮ ﻳﻘﻊ ﻓﻴﻪ‪ .‬ﻭﺃﻣﺎ ﺍﻟﻔﻌﻞ‪:‬‬ ‫ﻓﻴﻌﻨﻰ ﺑﻪ ﻓﻌﻞ ﺍﻟﻔﺮﺍﺋﺾ ﺍﻟﺒﺪﻧﻴﺔ)‪ ،(٢‬ﻭﻫﻜﺬﺍ ﻳﻮﺳﻊ ﺍﻟﺠﻴﻄﺎﻟﻲ ﻣﻦ ﻋﻠﻢ ﺍﻟﺘﻮﺣﻴﺪ‬ ‫ﻟﻴﺸﻤﻞ ﻋﻠﻢ ﺍﻟﻌﻘﺎﺋﺪ‪ ،‬ﻭﻋﻠﻢ ﺍﻷﺧﻼﻕ‪ ،‬ﻭﻋﻠﻢ ﺍﻟﻔﻘﻪ‪.‬‬ ‫ﻭﻓﺎﺋﺪﺓ ﻋﻠﻢ ﺍﻟﺘﻮﺣﻴﺪ‪ :‬ﺍﻟﺘﺮﻗﻲ ﻣﻦ ﺧﺼﻴﺼﺔ ﺍﻟﺘﻘﻠﻴﺪ ﺇﻟﻰ ﺫﺭﻭﺓ ﺍﻹﻳﻘﺎﻥ‪،‬‬ ‫ﻭﺇﺭﺷﺎﺩ ﺍﻟﻤﺴﺘﺮﺷﺪﻳﻦ ﺑﺈﻳﻀﺎﺡ ﺍﻟﻤﺤﺠﺔ‪ ،‬ﻭﺇﻟﺰﺍﻡ ﺍﻟﻤﻌﺎﻧﺪﻳﻦ ﺑﺈﻗﺎﻣﺔ ﺍﻟﺤﺠﺔ‪،‬‬ ‫ﻭﺣﻔﻆ ﻗﻮﺍﻋﺪ ﺍﻟﺪﻳﻦ ﻋﻦ ﺃﻥ ﺗﺰﻟﺰﻟﻪ ﺷﺒﻪ ﺍﻟﻤﺒﻄﻠﻴﻦ)‪.(٣‬‬ ‫= ﻭﺯﺍﺭﺓ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻘﻮﻣﻲ ﻭﺍﻟﺜﻘﺎﻓﺔﺳﻠﻄﻨﺔ ﻋﻤﺎﻥ‪١٤٠٣ ،‬ﻫ‪١٩٨٣/‬ﻡ‪ ،١ ،‬ﺹ ‪ .٢٢٦‬ﻭﺳﻨﺬﻛﺮﻩ ﻓﻴﻤﺎ‬ ‫ﺑﻌﺪ‪ :‬ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ‪.‬‬ ‫)‪ (١‬ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﺍﻟﻤﺸﺎﺭﻕ‪ ،‬ﺹ ‪ ٢٠٥‬ ‪.٢٠٦‬‬ ‫)‪ (٢‬ﺍﻟﺠﻴﻄﺎﻟﻲ‪ :‬ﻗﻨﺎﻃﺮ ﺍﻟﺨﻴﺮﺍﺕ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٧٠‬‬ ‫)‪ (٣‬ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٢٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪52‬‬ ‫‪ ٧‬ا '*اد ) ا )‪ 8‬ة‬ ‫ﻟﻔﻆ »ﺍﻟﻌﻘﻴﺪﺓ« ﻳﺸﻴﺮ ﻓﻲ ﻣﻌﻨﺎﻩ ﺍﻟﻠﻐﻮﻱ ﺇﻟﻰ »ﺍﻟﺮﺑﻂ« ﻭ»ﺍﻹﺣﻜﺎﻡ« ﻣﺄﺧﻮ ﺫﺍ‬ ‫ﻣﻦ ﺭﺑﻂ ﺍﻟﺪﺍﺑﺔ ﺣﺘﻰ ﻻ ﺗﻀﻞ‪ ،‬ﻭﺍﻟﺨﻴﻤﺔ ﻻ ﺗﺄﺧﺬﻫﺎ ﺍﻟﺮﻳﺎﺡ‪ .‬ﻭﻫﺬﺍ ﺍﻟﻤﻌﻨﻰ‬ ‫ﻻ ﻳﺘﺼﻮﺭ ﺇﻻ ﻓﻲ ﺍﻷﻣﻮﺭ ﺍﻟﻤﺎﺩﻳﺔ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺤﻘﻴﻘﺔ ﻏﻴﺮ ﺃﻧﻪ ﻳﺘﺨﻄﻰ ﺍﻟﺮﺑﻂ‬ ‫ﻭﺍﻹﺣﻜﺎﻡ ﺑﻴﻦ ﺍﻟﻤﺎﺩﻳﺎﺕ ﺇﻟﻰ ﺍﻟﺮﺑﻂ ﻭﺍﻹﺣﻜﺎﻡ ﻓﻲ ﺍﻷﻣﻮﺭ ﺍﻟﻤﻌﻨﻮﻳﺔ‪.‬‬ ‫ﻭﻫﺬﻩ ﺍﻟﻤﺎﺩﺓ »ﺍﻟﻌﻘﻴﺪﺓ« ﺗﺴﺘﺨﺪﻡ ﻓﻲ ﺍﻟﻌﻘﻮﺩ ﻭﺍﻟﻤﻮﺍﺛﻴﻖ ﻟﻠﺪﻻﻟﺔ ﻋﻠﻰ ﺗﻤﻜﻨﻬﺎ‬ ‫ﻭﻛﻮﻧﻬﺎ ﻏﻴﺮ ﻗﺎﺑﻠﺔ ﻟﻠﻨﻘﺾ‪ ،‬ﻭﻗﺪ ﺟﺎﺀﺕ ﺑﻌﺾ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻟﺘﺆﻛﺪﻩ ﻓﻲ‬ ‫ﻣﺜﻞ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾ ^ ] \ [ Z ﴿ :‬ﺍﻟﻤﺎﺋﺪﺓ‪ .[١ :‬ﻛﻤﺎ ﺟﺎﺀ ‬ ‫ﺃﻳﻀﺎ‬ ‫ﻓﻲ ﻫﺬﺍ ﺍﻟﺴﻴﺎﻕ ﻭﻟﻜﻦ ﻓﻲ ﻣﻮﺿﻮﻉ ﺍﻷﻳﻤﺎﻥ ﴿ « ¬ ® ﴾ ]ﺍﻟﻤﺎﺋﺪﺓ‪.[٨٩ :‬‬ ‫ﻭﻳﺴ ‪‬ﻤﻰ ﻫﺬﺍ‬ ‫ﻭ»ﺍﻟﻌﻘﻴﺪﺓ« ﺍﻟﻤﻘﺼﻮﺩ ﺑﻬﺎ ﻓﻲ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﻫﻲ ﺍﻟﻤﺮﺍﺩﻓﺔ ﻟﻺﻳﻤﺎﻥ‪ ،‬‬ ‫ﺍﻟﻌﻠﻢ ﺑﻌﻠﻢ ﺍﻟﻌﻘﻴﺪﺓ؛ ﻷﻧﻪ ﺣﺴﺐ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺍﻟﺒﺮﺍﺩﻱ )ﺕ ‪٨١٠‬ﻫ‪١٤٠٧/‬ﻡ( ﻫﺪﻓﻪ‪:‬‬ ‫ﺍﻟﻨﻈﺮ ﻓﻲ ﺍﻟﻌﻘﺎﺋﺪ ﺍﻟﻘﻄﻌﻴﺎﺕ‪ ،‬ﻭﻣﺎ ﻳﺤﻞ ﺍﻻﺧﺘﻼﻑ ﻓﻴﻪ ﻣﻦ ﺍﻻﺳﺘﺪﻻﻝ ﺑﺎﻷﺩﻟﺔ‬ ‫ﺍﻟﻌﻘﻠﻴﺔ ﻭﺍﻟﺴﻤﻌﻴﺔ ﻓﻲ ﺃﺻﻮﻝ ﺍﻻﻋﺘﻘﺎﺩ ﻭﺗﺜﺒﻴﺘﻬﺎ‪.‬‬ ‫ﻭﻳﺬﻛﺮ ﺍﻟﺴﺎﻟﻤﻲ ﺃﻥ ﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﻌﻘﺎﺋﺪ‪ :‬ﻣﺎ ﻳﻘﺼﺪ ﻓﻴﻪ ﺍﻻﻋﺘﻘﺎﺩ ﺩﻭﻥ ﺍﻟﻌﻤﻞ‪،‬‬ ‫ﻭﺑﺎﻟﺪﻳﻨﻴﺔ‪ :‬ﺍﻟﻤﻨﺴﻮﺑﺔ ﺇﻟﻰ ﺩﻳﻦ ﻣﺤﻤﺪ ﮊ )‪.(١‬‬ ‫ﻌﺮﻑ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﺜﻤﻴﻨﻲ )ﺕ ‪١٢٢٣‬ﻫ‪١٨٠٨/‬ﻡ( ﻋﻠﻢ ﺍﻟﻌﻘﻴﺪﺓ ﺃﻭ ﻋﻠﻢ‬ ‫ﻭﻳ ‪‬‬ ‫‬ ‫ﺍﻟﻌﻘﺎﺋﺪ‪ ،‬ﺑﺄﻧﻪ ﺍﻟﻌﻠﻢ ﺍﻟﻤﺘﻌﻠﻖ ﺑﺎﻷﺣﻜﺎﻡ ﺍﻟﻮﺍﺟﺐ ﺍﻋﺘﻘﺎﺩﻫﺎ‪ ،‬ﻛﺜﺒﻮﺕ ﺍﻟﻌﻠﻢ ﷲ‬ ‫ﺗﻌﺎﻟﻰ‪ ،‬ﻭﻛﺜﺒﻮﺕ ﺍﻟﻮﺣﺪﺍﻧﻴﺔ ﻟﻪ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﻧﻔﻲ ﺍﻟﺸﺮﻳﻚ ﻋﻨﻪ‪ ،‬ﻭﺇﺭﺳﺎﻝ ﺍﻟﺮﺳﻞ‪،‬‬ ‫ﻭﺇﻧﺰﺍﻝ ﺍﻟﻜﺘﺐ‪ ،‬ﻭﺍﻟﻮﻻﻳﺔ ﻟﻠﻤﻮﻓﻲ ﺑﺎﻟﺪﻳﻦ‪ ،‬ﻭﺍﻟﺒﺮﺍﺀﺓ ﻟﻐﻴﺮﻩ ﻭﺍﻟﻮﺟﻮﺏ ﻟﻠﺒﻌﺚ)‪.(٢‬‬ ‫)‪ (١‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٢٦‬‬ ‫)‪ (٢‬ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﺜﻤﻴﻨﻲ‪ :‬ﺷﺮﺡ ﻗﺼﻴﺪﺓ ﺍﻟﻨﻮﻧﻴﺔ ﻟﻠﺸﻴﺦ ﺃﺑﻲ ﻧﺼﺮ ﻓﺘﺢ ﺑﻦ ﻧﻮﺡ ﺍﻟﻤﻠﺸﺎﺋﻲ‪ ،‬ﺍﻟﻤﻄﺒﻌﺔ‬ ‫ﺍﻟﻌﺮﺑﻴﺔﻏﺮﺩﺍﻳﺔﺍﻟﺠﺰﺍﺋﺮ‪١٩٨١ ،‬ﻡ‪ ،‬ﺹ ‪ .٢٢‬ﻭﺳﻨﺬﻛﺮﻩ ﻓﻴﻤﺎ ﺑﻌﺪ‪ :‬ﺍﻟﺜﻤﻴﻨﻲ‪ :‬ﺷﺮﺡ ﺍﻟﻨﻮﻧﻴﺔ‪.‬‬ ‫‪53‬‬‫ﺍﻟﺒﺎﺏ ﺍﻷﻭﻝ‪ :‬ﻣﺬﻫﺐ ﺍﻹﺑﺎﺿ ﻴﺔ ﻓﻲ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬ ‫ﻭﺍﻟﻌﻘﻴﺪﺓ ﻣﺠﻤﻮﻋﺔ ﻣﻦ ﺍﻟﻤﺒﺎﺩﺉ ﺍﻟﺜﺎﺑﺘﺔ ﻓﻲ ﺍﻟﻘﻠﺐ‪ ،‬ﺛﺒﻮ ﺗﺎ ﺭﺍﺳﺨ ﺎ‪ ،‬ﻻ ﻳﺨﺎﻟﻄﻬﺎ‬ ‫ﺍﻟﺸﻚ ﻭﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ ﻫﻲ ﺍﻹﻳﻤﺎﻥ ﺑﺎﷲ‪ ،‬ﻭﺍﻟﺘﺴﻠﻴﻢ ﻭﺍﻟﺨﻀﻮﻉ ﻷﻣﺮﻩ‪،‬‬ ‫ﻭﺍﻟﺘﺼﺪﻳﻖ ﺍﻟﺠﺎﺯﻡ ﺑﺮﺳﺎﻟﺔ ﻣﺤﻤﺪ ﮊ ‪ ،‬ﻭﺑﻤﺎ ﺟﺎﺀ ﺑﻪ ﺃﻧﻪ ﺣﻖ ﻣﻦ ﻋﻨﺪ ﺍﷲ‪،‬‬ ‫ﻭﺍﻟﻄﺎﻋﺔ ﺍﻟﺘﺎﻣﺔ ﻷﻣﻮﺭ ﺍﷲ ﻭﺭﺳﻮﻟﻪ‪ ،‬ﻭﺍﺟﺘﻨﺎﺏ ﺍﻟﻨﻮﺍﻫﻲ ﻓﻲ ﺍﻟﺴﺮ ﻭﺍﻟﻌﻠﻦ‪.‬‬ ‫ﻭﺫﻟﻚ ﻛﻠﻪ ﻓﻲ ﺇﻃﺎﺭ ﻣﻨﻬﺞ ﺩﻗﻴﻖ ﻣﺤﻜﻢ‪ ،‬ﻳﻮﺟﻪ ﻧﺸﺎﻁ ﺍﻹﻧﺴﺎﻥ ﻛﻠﻪ ﻓﻲ‬ ‫ﺟﻤﻴﻊ ﺻﻮﺭﻩﺍﻟﺼﻐﻴﺮ ﻣﻨﻬﺎ ﻭﺍﻟﻜﺒﻴﺮ‪ ،‬ﺍﻟﺠﻠﻴﻞ ﻭﺍﻟﺤﻘﻴﺮﻭﺟﻬﺔ ﺗﻨﺘﻬﻲ ﻓﻲ‬ ‫ﻏﺎﻳﺎﺗﻬﺎ ﺇﻟﻰ ﺍﻟﺘﺴﻠﻴﻢ ﺍﻟﻜﺎﻣﻞ ﷲ‪ ،‬ﻭﺍﻹﺫﻋﺎﻥ ﺍﻟﺘﺎﻡ ﻟﻪ‪.‬‬ ‫ﻓﺎﻟﻌﻘﻴﺪﺓ ﺗﺼﺪﻳﻖ ﺑﺎﻟﺠﻨﺎﻥ‪ ،‬ﻭﻗﻮﻝ ﺑﺎﻟﻠﺴﺎﻥ‪ ،‬ﻭﻋﻤﻞ ﺑﺎﻷﺭﻛﺎﻥ‪ ،‬ﻭﻫﻲ ﺑﻬﺬﺍ‬ ‫ﺍﻟﻤﻔﻬﻮﻡ ﺗﺮﺍﺩﻑ ﻣﻌﻨﻰ ﺍﻹﻳﻤﺎﻥ‪ .‬ﻭﻻ ﺗﺜﺒﺖ ﺍﻟﻌﻘﻴﺪﺓ ﺇﻻ ﺑﻘﻄﻌﻲ ﺍﻟﺜﺒﻮﺕ ﻗﻄﻌﻲ‬ ‫ﻭﻣﻨﻬﺠﺎ)‪.(١‬‬ ‫‬‫ﺍﻟﺪﻻﻟﺔ‪ .‬ﻭﻗﺪ ﺍﻛﺘﻤﻠﺖ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻣﻮﺿﻮ ﻋﺎ‬ ‫ﻭﻳﺬﻛﺮ ﺍﻟﺸﻘﺼﻲ ﻣﺎ ﻳﺠﺐ ﻋﻠﻰ ﺍﻟﻤﻜﻠﻒ ﺍﻋﺘﻘﺎﺩﻩ ﺑﺄﻧﻪ ﻳﺠﺐ ﻋﻠﻴﻪ‪ :‬ﺃﻥ ﻳﻌﻠﻢ‬ ‫ﺛﻮﺍﺑﺎ‪ ،‬ﻭﻧﻬﻰ ﻋﻦ ﻣﻌﺼﻴﺘﻪ‪ ،‬ﻭﺃﻭﺟﺐ‬ ‫ﺃﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﺃﻣﺮ ﺑﻄﺎﻋﺘﻪ‪ ،‬ﻭﺃﻭﺟﺐ ﻋﻠﻴﻬﺎ ‬ ‫ﻋﻘﺎﺑﺎ‪ ،‬ﻭﻳﻌﻠﻢ ﺍﻹﺳﻼﻡ ﻭﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻭﺍﻟﻜﻔﺮ ﻭﺍﻟﻜﺎﻓﺮﻳﻦ‪ ،‬ﻭﻳﻌﻠﻢ ﺗﺤﺮﻳﻢ‬ ‫ﻋﻠﻴﻬﺎ ‬ ‫ﺩﻣﺎﺀ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻭﺃﻣﻮﺍﻟﻬﻢ ﻭﺳﺒﻲ ﺫﺭﺍﺭﻳﻬﻢ ﺑﺎﻟﺘﻮﺣﻴﺪ ﺍﻟﺬﻱ ﻣﻌﻬﻢ‪ ،‬ﻭﻳﻌﻠﻢ ﺃﻥ ﺍﷲ‬ ‫ﻣﻤﺘﻦ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩ ﺑﺘﻜﻠﻴﻔﻬﻢ ﻃﺎﻋﺘﻪ‪ ،‬ﻭﻣﻤﺘﻦ ﺑﺴﺎﺋﺮ ﻧﻌﻤﻪ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﻳﻌﻠﻢ ﺃﻥ‬ ‫ﺍﻟﻤﺨﻠﻮﻗﺎﺕ ﺩﻻﺋﻞ ﻋﻠﻰ ﻣﻌﺮﻓﺔ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻭﻳﺨﺎﻑ ﻣﻦ ﻋﻘﺎﺏ ﺍﷲ ﺗﻌﺎﻟﻰ‪،‬‬ ‫ﻭﻳﻄﻤﻊ ﻓﻲ ﺛﻮﺍﺑﻪ‪.‬‬ ‫ﻭﻋﻠﻴﻪ ﻣﻌﺮﻓﺔ ﺍﻟﻮﻻﻳﺔ ﻭﺍﻟﺒﺮﺍﺀﺓ ﻓﻲ ﺍﻟﺠﻤﻠﺔ ﺣﺎﻝ ﺑﻠﻮﻏﻪ‪ .‬ﻭﺫﻟﻚ ﺃﻥ ﻳﺘﻮﻟﻰ ﺍﷲ‬ ‫ ﺳﺒﺤﺎﻧﻪﻭﺃﻭﻟﻴﺎﺀﻩ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻣﻦ ﺍﻟﺜﻘﻠﻴﻦ ﺃﺟﻤﻌﻴﻦ ﻣﻦ ﺍﻷﻭﻟﻴﻦ ﻭﺍﻵﺧﺮﻳﻦ‪،‬‬ ‫ﻓﻬﺬﺍ ﻭﺍﺟﺐ ﻛﻞ ﻣﻜﻠﻒ ﻓﻲ ﺟﻤﻠﺔ ﺍﻋﺘﻘﺎﺩﻩ ﻟﻠﺪﻳﻦ)‪.(٢‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٦٦٨‬‬ ‫‬‫)‪ (١‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫)‪ (٢‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٦٣‬‬ ‫‪54‬‬ ‫ا =< ا ‪JK‬‬ ‫ أل ا‬ ‫‪ 8@ ٨‬ا )‪ 8‬ة ; ا =‪*L‬‬ ‫ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻠ ‪‬ﻘﻦ ﺍﻟﺼﺒﻲ ﻫﺬﻩ ﺍﻟﻌﻘﻴﺪﺓ ﻓﻲ ﺃﻭﻝ ﻧﺸﺄﺗﻪ؛ ﻟﻴﺤﻔﻈﻬﺎ ‬ ‫ﺣﻔﻈﺎ‪ ،‬ﺛﻢ‬ ‫ﻻ ﻳﺰﺍﻝ ﻳﻨﻜﺸﻒ ﻟﻪ ﻣﻌﻨﺎﻫﺎ ﻓﻲ ﻛﺒﺮﻩ ﺷﻴ ﺌﺎ ﻓﺸﻴ ﺌﺎ‪ ،‬ﻓﺎﺑﺘﺪﺍﺅﻩ ﺑﺎﻟﺤﻔﻆ‪ ،‬ﺛﻢ ﺍﻟﻔﻬﻢ‪،‬‬ ‫ﺛﻢ ﺍﻻﻋﺘﻘﺎﺩ ﻭﺍﻹﻳﻘﺎﻥ ﻭﺍﻟﺘﺼﺪﻳﻖ ﺑﻬﺎ)‪.(١‬‬ ‫ﻓﺎﺑﺘﺪﺍﺅﻩ‪ :‬ﺍﻟﺤﻔﻆ‪ ،‬ﻓﺎﻟﻔﻬﻢ‪ ،‬ﺛﻢ ﺍﻻﻋﺘﻘﺎﺩ‪ ،‬ﺛﻢ ﺍﻹﻳﻘﺎﻥ‪ ،‬ﻭﺍﻟﺘﺼﺪﻳﻖ ﺑﻬﺎ‪ ،‬ﻭﺫﻟﻚ‬ ‫ﺭﺳﻮﺧﺎ؛ ﺑﻤﺎ ﻳﻘﺮﻉ‬ ‫‬‫ﻣﺎ ﻳﺤﺼﻞ ﻓﻲ ﻗﻠﺐ ﺍﻟﺼﺒﻲ ﺗﻘﺮﻳﺮﻫﺎ‪ ...‬ﻭﻻ ﻳﺰﺍﻝ ﺍﻋﺘﻘﺎﺩﻩ ﻳﺰﻳﺪ‬ ‫ﺳﻤﻌﻪ ﻣﻦ ﺃﺩﻟﺔ ﺍﻟﻘﺮﺁﻥ ﻭﺣﺠﺠﻪ‪ ،‬ﻭﺑﻤﺎ ﻳﺮﺩ ﻋﻠﻴﻪ ﻣﻦ ﺷﻮﺍﻫﺪ ﺍﻷﺣﺎﺩﻳﺚ‪،‬‬ ‫ﻭﻓﻮﺍﺋﺪﻫﺎ‪ ،‬ﻭﻣﺎ ﻳﻄﻠﻊ ﻋﻠﻴﻪ ﻣﻦ ﺃﻧﻮﺍﺭ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﻭﻇﺎﺋﻔﻬﺎ‪ ،‬ﻭﺑﻤﺎ ﻳﺴﺮﻱ ﺇﻟﻴﻪ ﻣﻦ‬ ‫ﻣﺸﺎﻫﺪﺓ ﺍﻟﺼﺎﻟﺤﻴﻦ ﻭﻣﺠﺎﻟﺴﺘﻬﻢ‪.‬‬ ‫ﻓﻴﻜﻮﻥ ﺃﻭﻝ ﺍﻟﺘﻠﻘﻴﻦ؛ ﻛﺈﻟﻘﺎﺀ ﺍﻟﺒﺬﺭ ﻓﻲ ﺃﺭﺽ ﺍﻟﺼﺪﺭ‪ ،‬ﻭﺗﻜﻮﻥ ﻫﺬﻩ ﺍﻷﺳﺒﺎﺏ‬ ‫ﻛﺎﻟﺴﻘﻲ ﻭﺍﻟﺘﺮﺑﻴﺔ ﻟﻪ‪ ،‬ﺣﺘﻰ ﻳﻨﻤﻮ ﺫﻟﻚ ﺍﻟﺒﺬﺭ‪ ،‬ﻭﻳﻘﻮﻯ‪ ،‬ﻭﻳﺮﺗﻔﻊ ﺷﺠﺮﺓ ﻃﻴﺒﺔ‬ ‫ﺭﺍﺳﺨﺔ ﻓﻲ ﺍﻟﺼﺪﺭ؛ ﺃﺻﻠﻬﺎ ﺛﺎﺑﺖ‪ ،‬ﻭﻓﺮﻋﻬﺎ ﻓﻲ ﺍﻟﺴﻤﺎﺀ‪.‬‬ ‫ﺛﻢ ﺇﺫﺍ ﻭﻗﻊ ﻧﺸﻮﺀ ﺍﻟﺼﺒﻲ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻌﻘﻴﺪﺓ ﻣﺸﺮﻭﺣﺔ‪ ،‬ﻭﻟﻢ ﻳﻨﻔﺘﺢ ﻟﻪ ﻏﻴﺮﻫﺎ‪،‬‬ ‫ﻭﻟﻢ ﻳﻄﻠﻊ ﻋﻠﻰ ﺍﺧﺘﻼﻑ ﺍﻟﻨﺎﺱ‪ ،‬ﺣﺘﻰ ﻳﻤﻴﺰ ﺑﻴﻦ ﺍﻟﺒﺪﻋﺔ ﻭﻏﻴﺮﻫﺎ‪ .‬ﻓﺎﺫﺍ ﺍﺳﺘﻤﺮ‬ ‫ﻋﻠﻰ ﺃﺩﺍﺀ ﺍﻟﻌﺒﺎﺩﺍﺕ‪ ،‬ﻭﺍﺟﺘﻨﺎﺏ ﺍﻟﻤﺤﺮﻣﺎﺕ‪ ،‬ﺣﺘﻰ ﻣﺎﺕ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻓﺈﻧﻪ ﻧﺎﺝ ﻓﻲ‬ ‫)‪ (١‬ﺍﻟﺠﻴﻄﺎﻟﻲ‪ :‬ﻗﻨﺎﻃﺮ ﺍﻟﺨﻴﺮﺍﺕ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢١١‬‬ ‫‪55‬‬‫ﺍﻟﺒﺎﺏ ﺍﻷﻭﻝ‪ :‬ﻣﺬﻫﺐ ﺍﻹﺑﺎﺿ ﻴﺔ ﻓﻲ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬ ‫ﺃﺣﺪﺍ ﻣﻦ ﺍﻟﻌﺮﺏ ﺑﺄﻛﺜﺮ ﻣﻦ‬ ‫ﺍﻵﺧﺮﺓ ﺇﻥ ﺷﺎﺀ ﺍﷲ‪ .‬ﺇﺫ ﻟﻢ ﻳﻜﻠﻒ ﺍﻟﺮﺳﻮﻝ ‪ ‰‬‬ ‫ﺍﻟﺘﺼﺪﻳﻖ ﻭﺍﻟﺠﺰﻡ ﺑﻈﺎﻫﺮ ﻫﺬﺍ ﺍﻻﻋﺘﻘﺎﺩ‪ ،‬ﻭﻫﻮ‪ :‬ﺍﻹﻳﻤﺎﻥ ﺑﺎﷲ ﻭﺑﺮﺳﻮﻟﻪ‪ ،‬ﻭﺑﻤﺎ ﺟﺎﺀ‬ ‫ﺑﻪ‪ ،‬ﺇﻧﻪ ﺍﻟﺤﻖ ﻣﻦ ﻋﻨﺪ ﺍﷲ)‪.(١‬‬ ‫‪ ٩‬أول ا *وض ( ا '‪ ! ND‬ا )‪ 8‬ة‬ ‫ﺇﻥ ﺗﺮﺗﻴﺐ ﺍﻟﻔﺮﺍﺋﺾ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻭﺟﻪ‪:‬‬ ‫ﺍﻟﺘﺮﺗﻴﺐ ﺍﻷﻭﻝ ﻭﻫﻮ‪ :‬ﺗﺮﺗﻴﺐ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻭﺫﻟﻚ ﺃﻥ ﻳﻌﻠﻢ ﺍﻟﻤﻜﻠﻒ ﻗﻮﻝ‬ ‫ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪ ،‬ﻣﻊ ﻗﻮﻝ ﻣﺤﻤﺪ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻓﺮﺽ ﻭﻃﺎﻋﺔ‪ ،‬ﻭﻋﻠﻴﻪ ﺛﻮﺍﺏ‪ ،‬ﻭﻋﻠﻰ‬ ‫ﺗﺮﻛﻪ ﻋﻘﺎﺏ‪.‬‬ ‫ﻭﺍﻟﺘﺮﺗﻴﺐ ﺍﻟﺜﺎﻧﻲ‪ :‬ﻣﺜﻞ ﺧﺼﺎﻝ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻛﻤﻌﺮﻓﺔ ﺍﻟﺒﻌﺚ‪ ،‬ﻭﺍﻟﺠﻨﺔ ﻭﺍﻟﻨﺎﺭ‪،‬‬ ‫ﻭﺍﻟﺮﺳﻞ ﻭﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﻭﺃﺷﺒﺎﻩ ﺫﻟﻚ‪ ،‬ﻭﻳﻌﻠﻢ ﺃﻧﻬﺎ ﻓﺮﺽ ﻭﻃﺎﻋﺔ‪ ،‬ﻭﻋﻠﻰ ﻣﻌﺮﻓﺘﻪ‬ ‫ﺛﻮﺍﺏ‪ ،‬ﻭﻋﻠﻰ ﺗﺮﻛﻪ ﻋﻘﺎﺏ‪ ،‬ﻭﻣﻦ ﻟﻢ ﻳﻌﺮﻑ ﺫﻟﻚ ﻓﻬﻮ ﻣﻨﺎﻓﻖ‪.‬‬ ‫ﻭﺍﻟﺘﺮﺗﻴﺐ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻛﺎﻟﺼﻼﺓ ﻭﺍﻟﺰﻛﺎﺓ ﻭﺍﻟﺼﻮﻡ ﻭﺍﻟﺤﺞ ﻭﺃﺷﺒﺎﻩ ﺫﻟﻚ ﻣﻦ‬ ‫ﺍﻟﻔﺮﺍﺋﺾ ﺍﻟﺘﻲ ﻫﻲ ﺩﻭﻥ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻭﻫﻲ ﻓﺮﺽ ﻭﻃﺎﻋﺔ‪ ،‬ﻭﻋﻠﻴﻪ ﺛﻮﺍﺏ)‪.(٢‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‬ ‫‬‫ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻤﺘﻜﻠﻤﻮﻥ ﻓﻲ ﺃﻭﻝ ﻣﺎ ﻳﺠﺐ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﺍﺧﺘﺎﺭ‬ ‫ﺃﻥ ﺃﻭﻝ ﺍﻟﻮﺍﺟﺒﺎﺕ ﻣﻌﺮﻓﺔ ﺍﷲ ﺗﻌﺎﻟﻰ ﻭﺗﻮﺣﻴﺪﻩ‪ ،‬ﻻ ﺍﻟﺘﻔﻜﺮ‪ ،‬ﻭﻻ ﺍﻟﺸﻚ‪ ،‬ﻭﻻ ﺍﻟﻨﻈﺮ‪.‬‬ ‫ﻳﻘﻮﻝ ﺍﻟﺜﻤﻴﻨﻲ‪ :‬ﺃﻭﻝ ﻭﺍﺟﺐ ﻋﻠﻰ ﺍﻟﻤﻜﻠﻒ ﻫﻮ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻓﺈﺫﺍ ﻋﻠﻤﻪ ﺗﺪﺭﺝ‬ ‫ﻣﻨﻪ ﻭﺍﻧﺘﻘﻞ ﺇﻟﻰ ﺳﻮﺍﻩ ﻣﻦ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺰﻛﺎﺓ ﻭﻏﻴﺮﻫﻤﺎ ﻭﻋﻠﻤﻪ ﻭﻋﻤﻠﻪ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻌﻠﻢ‬ ‫ﻣﺸﺎﺑﻬﺎ ﻟﺼﺎﺣﺐ ﺍﻟﺼﻨﻢ)‪.(٣‬‬ ‫‬‫ﺍﻟﺘﻮﺣﻴﺪ ﻟﻢ ﻳﺘﺄﺕ ﻣﻨﻪ ﺍﻻﻧﺘﻘﺎﻝ ﻟﻜﻮﻧﻪ ﺣﻴﻨﺌﺬ‬ ‫)‪ (١‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٢٥٧‬ ‪.٢٥٨‬‬ ‫)‪ (٢‬ﻣﺤﻤﺪ ﺑﻦ ﻳﻮﺳﻒ ﺃﻃﻔﻴﺶ‪ :‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﻹﺭﺷﺎﺩﺟﺪﺓﺍﻟﻤﻤﻠﻜﺔ ﺍﻟﻌﺮﺑﻴﺔ‬ ‫ﺍﻟﺴﻌﻮﺩﻳﺔ‪ ،‬ﻁ ‪١٤٠٥ ،٣‬ﻫ‪١٩٨٥/‬ﻡ‪ ،‬ﺝ ‪ ،١٧‬ﺹ ‪ ٢١‬ ‪ .٢٢‬ﻭﺳﻨﺬﻛﺮﻩ ﻓﻴﻤﺎ ﺑﻌﺪ‪ :‬ﺃﻃﻔﻴﺶ‪ :‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪.‬‬ ‫)‪ (٣‬ﺍﻟﺜﻤﻴﻨﻲ‪ :‬ﺷﺮﺡ ﺍﻟﻨﻮﻧﻴﺔ‪ ،‬ﺹ ‪.٥٨‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪56‬‬ ‫ﻭﻳﻘﻮﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪:‬‬ ‫ﻓﻜﻴﻒ ﺑﺎﻟﺴﻤﺎﻉ ﻭﺍﻟﻨﻘﻮﻝ‬‫ﻣﻌﺮﻓﺔ ﺍﻟﺒﺎﺭﻱ ﻣﻦ ﺍﻟﻌﻘﻮﻝ‬ ‫)‪(١‬‬ ‫ﻃﺮﻑ ﻋﻴﻦ ﻋﻨﺪ ﺫﻱ ﺍﻟﺪﻻﺋﻞ‬‫ﻭﻻ ﻳﺠﻮﺯ ﺟﻬﻠﻬﺎ ﻟﺠﺎﻫﻞ‬ ‫ﻭﻳﺬﻛﺮ ﺍﻟﺠﻴﻄﺎﻟﻲ‪ :‬ﺇﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﺃﻭﺟﺐ ﻋﻠﻰ ﻛﻞ ﻋﺎﻗﻞ ﺳﻠﻢ ﻋﻘﻠﻪ ﻣﻦ ﺍﻵﻓﺎﺕ‪،‬‬ ‫ﺃﻥ ﻳﻌﺘﻘﺪ ﺃﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺇﻟﻪ ﻭﺍﺣﺪ ﻻ ﺷﺮﻳﻚ ﻟﻪ‪ ،‬ﻣﻨﻔﺮﺩ ﻻ ﻧﺪ ﻟﻪ‪ ،‬ﻗﺪﻳﻢ ﻻ ﺃﻭﻝ ﻟﻪ‪،‬‬ ‫ﻣﺴﺘﻤﺮ ﺍﻟﻮﺟﻮﺩ ﻻ ﺁﺧﺮ ﻟﻪ‪ ،‬ﻟﻴﺲ ﺑﺠﺴﻢ ﻣﺼﻮﺭ‪ ،‬ﻭﻻ ﺑﺠﻮﻫﺮ ﻣﻘﺪﺭ‪ ،‬ﻭﻻ ﻳﻤﺎﺛﻞ‬ ‫ﺍﻷﺟﺴﺎﻡ‪ ،‬ﻭﻻ ﻳﺘﺠﺰﺃ ﺑﺎﻻﻧﻘﺴﺎﻡ ﻭﻻ ﺗﺤﻠﻪ ﺍﻟﺠﻮﺍﻫﺮ ﻭﺍﻷﻋﺮﺍﺽ‪ ،‬ﻭﻻ ﺗﻌﺘﺮﻳﻪ ﺍﻟﺨﻮﺍﻃﺮ‬ ‫ﻭﺍﻷﻏﺮﺍﺽ‪ ،‬ﻭﻻ ﺗﺤﻮﻳﻪ ﺍﻷﻗﻄﺎﺭ ﻭﺍﻟﺠﻬﺎﺕ‪ ،‬ﻭﻻ ﺗﻜﺘﻨﻔﻪ ﺍﻷﺭﺽ ﻭﺍﻟﺴﻤﺎﻭﺍﺕ)‪.(٢‬‬ ‫ﻭﻳﻮﺟﺐ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻗﻴﺲ ﺍﻟﺤﻀﺮﻣﻲ )ﺕ ﺑﻌﺪ ‪٤٧٥‬ﻫ‪١٠٨٢/‬ﻡ(‪:‬‬ ‫ﻋﻠﻰ ﻛﻞ ﺑﺎﻟﻎ ﻋﺎﻗﻞ ﻣﻌﺮﻓﺔ ﺛﻼﺛﺔ ﺃﺷﻴﺎﺀ‪ :‬ﺃﻭﻟﻬﺎ‪ :‬ﻣﻌﺮﻓﺔ ﺍﷲ ﺗﻌﺎﻟﻰ ﺃﻧﻪ ﻟﻴﺲ ﻛﻤﺜﻠﻪ‬ ‫‬ ‫ﻣﺠﻤﻼ‪.‬‬‫ﺷﻲﺀ‪ .‬ﺍﻟﺜﺎﻧﻲ‪ :‬ﻣﻌﺮﻓﺔ ﺍﻟﻨﺒﻲ ﮊ ﺭﺳﻮﻻ‪ .‬ﺍﻟﺜﺎﻟﺚ‪ :‬ﻣﺎ ﺟﺎﺀ ﺑﻪ ﻣﺤﻤﺪ ﺣ ‪‬ﻘﺎ‬ ‫ﻣﺸﺮﻛﺎ)‪.(٣‬‬ ‫‬‫ﻓﻤﻦ ﺟﻬﻠﻬﺎ ﺃﻭ ﺟﻬﻞ ﺷﻴ ﺌﺎ ﻣﻨﻬﺎ ﻛﺎﻥ‬ ‫ﻭﻳﺬﻛﺮ ﺍﻟﻜﻨﺪﻱ )ﺕ ‪٥٠٨‬ﻫ‪١١١٤/‬ﻡ( ﺃﻥ ﺃﻭﻝ ﻣﺎ ﺍﻓﺘﺮﺿﻪ ﺍﷲ ﻫﻮ ﺍﻟﻤﻌﺮﻓﺔ‪،‬‬ ‫ﻭﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺍﷲ ﻭﺍﺣﺪ)‪.(٤‬‬ ‫ﻭﻋﻦ ﺃﺑﻲ ﻣﺤﻤﺪ ‪ ، 5‬ﺇﻥ ﺳﺄﻝ ﺳﺎﺋﻞ ﻋﻤﻦ ﺑﻠﻎ ﺍﻟﺤﻠﻢ ﻣﻦ ﺍﻟﻤﻜﻠﻔﻴﻦ ﻣﺎﺫﺍ‬ ‫ﻳﻠﺰﻣﻪ؟ ﻗﺎﻝ‪ :‬ﻋﻠﻴﻪ ﺃﻥ ﻳﻌﻠﻢ ﺃﻥ ﻟﻪ ﺧﺎﻟﻘﺎ ﺧﻠﻘﻪ‪ ،‬ﻭﺃﻧﻪ ﻭﺍﺣﺪ ﻟﻴﺲ ﻛﻤﺜﻠﻪ ﺷﻲﺀ‪،‬‬ ‫ﻭﻫﻮ ﺍﻟﺴﻤﻴﻊ ﺍﻟﺒﺼﻴﺮ‪ ،‬ﻭﺃﻥ ﻣﺎ ﺳﻮﺍﻩ ﻣﺤﺪﺙ)‪.(٥‬‬ ‫)‪ (١‬ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﺟﻮﻫﺮ ﺍﻟﻨﻈﺎﻡ‪ ،‬ﺹ ‪ ٦‬ ‪.٧‬‬ ‫)‪ (٢‬ﺍﻟﺠﻴﻄﺎﻟﻲ‪ :‬ﻗﻨﺎﻃﺮ ﺍﻟﺨﻴﺮﺍﺕ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٠٩‬‬ ‫ﺍﻟﺮﺣﻤﻦ ﺑﻦ‬ ‫ٰ‬‫)‪ (٣‬ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻗﻴﺲ ﺍﻟﻬﻤﺪﺍﻧﻲ ﺍﻟﺤﻀﺮﻣﻲ‪ :‬ﻣﺨﺘﺼﺮ ﺍﻟﺨﺼﺎﻝ‪ ،‬ﺩﺭﺍﺳﺔ ﻭﺗﺤﻘﻴﻖ‪ :‬ﻋﺒﺪ‬ ‫ﻣﺤﻤﺪ ﺑﻦ ﻧﺒﻬﺎﻥ ﺍﻟﺨﺮﻭﺻﻲ‪ ،‬ﻣﻜﺘﺒﺔ ﻣﺴﻘﻂﻣﺴﻘﻂﻋﻤﺎﻥ‪ ،‬ﻁ ‪١٤٣٢ ،١‬ﻫ‪٢٠١١/‬ﻡ‪ ،‬ﺹ ‪.١٠٢‬‬ ‫ﻭﺳﻨﺬﻛﺮﻩ ﻓﻴﻤﺎ ﺑﻌﺪ‪ :‬ﺍﻟﺤﻀﺮﻣﻲ‪ :‬ﻣﺨﺘﺼﺮ ﺍﻟﺨﺼﺎﻝ‪.‬‬ ‫)‪ (٤‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٤٦‬‬ ‫)‪ (٥‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٥٤٩‬‬ ‫‪57‬‬‫ﺍﻟﺒﺎﺏ ﺍﻷﻭﻝ‪ :‬ﻣﺬﻫﺐ ﺍﻹﺑﺎﺿ ﻴﺔ ﻓﻲ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬ ‫ﻭﻳﺘﺴﺎﺀﻝ ﺍﻟﺒﺴﻴﻮﻱ )ﺕ ‪٣٦٤‬ﻫ‪٩٧٥/‬ﻡ(‪ :‬ﻣﺎ ﺣﻖ ﺍﷲ ﻋﻠﻰ ﻋﺒﺎﺩﻩ؟‬ ‫ﻭﻳﺠﻴﺐ‪ :‬ﺇﻥ ﺣﻘﻪ ﻋﻠﻴﻬﻢ ﺃﻥ ﻳﻌﺮﻓﻮﻩ ﻭﻳﻮﺣﺪﻭﻩ ﻋﻠﻰ ﻣﺎ ﺃﻧﻌﻢ‪ ،‬ﻭﻳﻌﺒﺪﻭﻩ‬ ‫ﻭﻳﺸﻜﺮﻭﻩ ﻭﻻ ﻳﻜﻔﺮﻭﻩ‪...‬ﻭﻗﺪ ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪~ } | { z ﴿ :‬ﮯ ¡ ‪¢‬‬ ‫‪] ﴾ ¦ ¥ ¤ £‬ﺍﻟﻨﻤﻞ‪ .[٤٠ :‬ﻭﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪] ﴾ T S R Q ﴿ :‬ﻟﻘﻤﺎﻥ‪،[١٤ :‬‬ ‫ﻭﻗﺎﻝ ﺗﻌﺎﻟﻰ‪] ﴾ À ¿ ¾ ½ ﴿ :‬ﺍﻟﺒﻘﺮﺓ‪ .[١٥٢ :‬ﻓﺄﻭﺟﺐ ﻋﻠﻴﻬﻢ ﺍﻟﺸﻜﺮ‬ ‫ﻭﺍﻟﺬﻛﺮ ﻭﺍﻻﻋﺘﺮﺍﻑ ﻟﻪ ﺑﺤﻘﻪ ﺍﻟﺬﻱ ﺃﻭﺟﺒﻪ ﻋﻠﻴﻬﻢ ﻣﻦ ﺍﻟﻤﻌﺮﻓﺔ ﺑﻪ)‪.(١‬‬ ‫ﺃﻣﺎ ﺍﺑﻦ ﺟﻌﻔﺮ ﺍﻹﺯﻛﻮﻱ )ﻕ‪ ٣‬ ‪٤‬ﻫ‪ ٩/‬ ‪١٠‬ﻡ( ﻓﻴﺬﻛﺮ ﺃﻥ ﺃﻭﻝ ﻓﺮﻭﺽ ﺍﻟﻌﻠﻢ‬ ‫ﺃﻥ ﻳﻌﺮﻑ ﺍﻟﻤﺨﻠﻮﻕ ﺧﺎﻟﻘﻪ‪ ،‬ﻭﺃﻧﻪ ﺍﷲ ﺍﻟﺬﻱ ﺃﺣﻴﺎﻩ ﻭﺭﺯﻗﻪ‪ ،‬ﻭﺃﻧﻪ ﻻ ﻳﻌﺮﻓﻪ ﻗﻠﺐ ﺇﻻ‬ ‫ﺣﻜﻴﻤﺎ‪،‬‬ ‫‬‫ﺧﺸﻊ‪ ،‬ﻭﻻ ﺑﺪﻥ ﺇﻻ ﺧﻀﻊ‪ ،‬ﺛﻢ ﺷﺮﺡ ﺍﷲ ﺻﺪﺭﻩ‪ ،‬ﻭﺭﻓﻊ ﺍﷲ ﺫﻛﺮﻩ‪ ،‬ﻭﻗﺪﺭﻩ‬ ‫ﺗﻜﺮﻳﻤﺎ)‪.(٢‬‬ ‫‬‫ﻋﻠﻴﻤﺎ‪ ،‬ﻭﻛﺮﻣﻪ ﻓﻲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‬ ‫‬‫ﺣﻜﻴﻤﺎ‬ ‫‬‫ﻭﺟﻌﻠﻪ‬ ‫ﺃﻳﻀﺎ ﺃﻥ ﺃﻭﻝ ﻣﺎ ﺍﻓﺘﺮﺽ ﺍﷲ ﻋﻠﻰ ﻋﺒﺎﺩﻩ ﺍﻟﻤﻌﺮﻓﺔ)‪.(٣‬‬ ‫ﻭﻫﺬﺍ ﻣﺎ ﻳﺆﻛﺪﻩ ﺍﻟﺸﻘﺼﻲ ‬ ‫ﻭﺣﻖ ﺍﷲ ﻋﻠﻰ ﻋﺒﺎﺩﻩ ﺃﻥ ﻳﻌﺮﻓﻮﻩ‪ ،‬ﻭﻳﻮﺣﺪﻭﻩ‪ ،‬ﻭﻳﻌﺒﺪﻭﻩ‪ ،‬ﻭﻳﺸﻜﺮﻭﻩ‪ ،‬ﻭﻻ‬ ‫ﻳﻜﻔﺮﻭﻩ‪ ،‬ﻭﻳﺘﻘﻮﻩ ﺣﻖ ﺗﻘﺎﺗﻪ‪ ،‬ﻗﺎﻝ ﺍﻟﻨﺒﻲ ﮊ ‪» :‬ﻓﻀﻞ ﺍﻟﻌﺎﻟﻢ ﻋﻠﻰ ﺍﻟﻌﺎﺑﺪ‪ ،‬ﻛﻔﻀﻞ‬ ‫ﺍﻟﻘﻤﺮ ﻟﻴﻠﺔ ﺍﻟﺒﺪﺭ ﻋﻠﻰ ﺳﺎﺋﺮ ﺍﻟﻜﻮﺍﻛﺐ‪ ،‬ﻭﻓﻀﻞ ﺍﻟﻌﺎﻟﻢ ﻋﻠﻰ ﺍﻟﻌﺎﺑﺪ ﻛﻔﻀﻠﻲ ﻋﻠﻰ‬ ‫ﺃﺩﻧﻰ ﺭﺟﻞ ﻣﻦ ﺃﺻﺤﺎﺑﻲ«)‪.(٤‬‬ ‫)‪ (١‬ﺃﺑﻮ ﺍﻟﺤﺴﻦ ﻋﻠﻲ ﺑﻦ ﻣﺤﻤﺪ ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺩﺭﺍﺳﺔ ﻭﺗﺤﻘﻴﻖ‪ :‬ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﺎﺑﺰﻳﺰ‬ ‫ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪ ،‬ﺩﺍﻭﺩ ﺑﻦ ﻋﻤﺮ ﺑﺎﺑﺰﻳﺰ ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪ ،‬ﻣﺴﻘﻂﺳﻠﻄﻨﺔ ﻋﻤﺎﻥ‪١٤٢٩ ،‬ﻫ‪٢٠٠٨/‬ﻡ‪ ،‬ﺝ ‪،١‬‬ ‫ﺹ ‪ .٣١٦‬ﻭﺳﻨﺬﻛﺮﻩ ﻓﻴﻤﺎ ﺑﻌﺪ‪ :‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪.‬‬ ‫)‪ (٢‬ﺍﺑﻦ ﺟﻌﻔﺮ‪ ،‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٤٦‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﺜﻤﻴﻨﻲ‪ :‬ﺷﺮﺡ ﺍﻟﻨﻮﻧﻴﺔ‪ ،‬ﺹ ‪.٣٦‬‬ ‫‬‫)‪ (٣‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٧٥‬‬ ‫)‪ (٤‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻓﻲ ﺳﻨﻨﻪ‪ ،‬ﺭﻗﻢ )‪ ،(٢٦٨٥‬ﻟﻔﻈﻪ‪» :‬ﻓﻀﻞ ﺍﻟﻌﺎﻟﻢ ﻋﻠﻰ ﺍﻟﻌﺎﺑﺪ ﻛﻔﻀﻠﻲ ﻋﻠﻰ ﺃﺩﻧﺎﻛﻢ«‪،‬‬ ‫ﻛﺘﺎﺏ ﺍﻟﻌﻠﻢ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﻓﻲ ﻓﻀﻞ ﺍﻟﻔﻘﻪ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﺇﺑﺮﺍﻫﻴﻢ ﻋﻄﻮﺓ ﻋﻮﺽ‪ ،‬ﻣﻜﺘﺒﺔ‬ ‫ﻣﺼﻄﻔﻰ ﺍﻟﺒﺎﺑﻲ ﺍﻟﺤﻠﺒﻲ‪ ،‬ﻣﺼﺮ‪ ،‬ﻁ ‪١٣٩٥ ،٢‬ﻫ‪١٩٧٥/‬ﻡ‪.٥٠/٥ ،‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪58‬‬ ‫ﻭﺃﻭﻝ ﻣﺎ ﺗﻌﺒﺪ ﺍﷲ ﺗﻌﺎﻟﻰ ﺑﻪ ﻋﺒﺎﺩﻩﻃﺎﻋﺘﻪ‪ ،‬ﻭﺍﺗﺒﺎﻉ ﺃﻣﺮﻩ‪ .‬ﻓﺈﺫﺍ ﻋﺮﻑ ﺍﻟﻌﺒﺪ‬ ‫ﺑﺪ‬ ‫ﺭﺑﻪ‪ ،‬ﻭﺃﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﻫﻮ ﺧﺎﻟﻘﻪ‪ ،‬ﻭﺭﺍﺯﻗﻪ‪ ،‬ﻭﺇﻟﻴﻪ ﻣﺼﻴﺮﻩ‪ ،‬ﻓﻌﻠﻴﻪ ﺃﻥ ﻳﻌﻠﻢ ﺃﻧﻪ ﻻ ‬ ‫ﻟﻠﻤﻮﻟﻰ ﺃﻥ ﻳﺄﻣﺮ ﻋﺒﺪﻩ ﺑﻄﺎﻋﺘﻪ‪ ،‬ﻭﻳﻨﻬﺎﻩ ﻋﻦ ﻣﻌﺼﻴﺘﻪ‪ ،‬ﻓﺈﺫﺍ ﻓﻬﻢ ﻫﺬﺍ‪ ،‬ﻓﻌﻠﻴﻪ ﺃﻥ‬ ‫ﻳﺘﻌﻠﻢ ﻣﺎ ﺗﻌﺒﺪﻩ ﺍﷲ ﺑﻪ‪ ،‬ﻭﺍﻓﺘﺮﺿﻪ ﻋﻠﻴﻪ‪.‬‬ ‫ﻭﺃﺻﻞ ﻣﻌﺮﻓﺔ ﺫﻟﻚ ﻣﻤﺎ ﺃﻧﺰﻟﻪ ﺗﻌﺎﻟﻰ ﻣﻦ ﻛﺘﺎﺑﻪ‪ ،‬ﻋﻠﻰ ﻟﺴﺎﻥ ﻧﺒﻴﻪ‪ ،‬ﻭﺃﻣﺮ ﺑﻪ‬ ‫ﺭﺳﻮﻟﻪ ﻣﻦ ﺳﻨﺘﻪ ﺍﻟﺘﻲ ﺃﻣﺮ ﺑﻬﺎ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﻭﻧﻬﺎﻫﻢ ﻋﻨﻬﺎ‪ ،‬ﻭﻛﻞ ﺫﻟﻚ ﺻﻼﺡ ﻟﻬﻢ‪،‬‬ ‫ﻭﻳﺮﺟﻊ ﺇﻟﻰ ﻣﻌﺮﻓﺔ ﺫﻟﻚ ﺑﺎﻟﺘﻌﻠﻴﻢ ﻣﻤﻦ ﺣﻤﻞ ﻋﻠﻢ ﺫﻟﻚ ﻣﻦ ﺃﻫﻞ ﺍﻟﻔﻘﻪ ﺑﺎﻟﻌﻠﻢ‬ ‫ﻭﺍﻟﺜﻘﺔ ﻭﺍﻟﻮﺭﻉ‪ ،‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪﴾ 0 / . - , + * ﴿ :‬‬ ‫]ﺍﻟﻨﺤﻞ‪.(١)[٤٣ :‬‬ ‫ﻭﻳﺬﻛﺮ ﺍﻟﻜﻨﺪﻱ ﺃﻥ ﻣﻌﺮﻓﺔ ﺍﷲﺍﻟﺘﻲ ﻫﻲ ﺃﻭﻝ ﻭﺃﻫﻢ ﺃﺭﻛﺎﻥ ﻋﻠﻢ ﺃﺻﻮﻝ‬ ‫ﺍﻟﺪﻳﻦﺗﻌﺪ ﺃﻭﻝ ﻣﺎ ﺍﻓﺘﺮﺽ ﺍﷲ ﻋﻠﻰ ﻋﺒﺎﺩﻩ‪ ،‬ﻭﺃﻓﻀﻞ ﻣﺎ ﺃﻧﻌﻢ ﺍﷲ ﺑﻪ ﺍﻟﻌﻘﻞ؛ ﻷﻥ‬ ‫ﺑﻪ ﻳﻌﺮﻑ ﺍﻟﺤﺴﻦ ﻭﺍﻟﻘﺒﻴﺢ‪ ،‬ﻭﺑﻪ ﻳﺠﺐ ﺍﻟﺤﻤﺪ ﻭﺍﻟﺬﻡ‪ ،‬ﻭﻳﻠﺰﻡ ﺍﻟﺘﻜﻠﻴﻒ‪ ،‬ﻭﺃﺣﺴﻦ‬ ‫ﻣﺎ ﺧﻠﻖ ﻓﻲ ﺍﻟﻌﺒﺪ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺃﻗﺒﺢ ﻣﺎ ﺧﻠﻖ ﺍﷲ ﻓﻴﻪ ﺍﻟﺠﻬﻞ‪.‬‬ ‫ﻭﺗﻤﺎﻡ ﺍﻟﻨﻌﻤﺔ ﻋﻠﻰ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻡ‪ ،‬ﺍﻟﺬﻱ ﺃﻧﻌﻢ ﺍﷲ ﺑﻪ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﺭﺿﻴﻪ ﻟﻬﻢ‬ ‫ﺩﻳ ﻨﺎ‪ ،‬ﻭﻻ ﻳﻜﻔﺮﻭﻩ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﺮﻳﺪﻩ ﺍﷲ ﻣﻦ ﺧﻠﻘﻪ ﺃﻥ ﻳﻌﺮﻓﻮﻩ ﺣﻖ ﺍﻟﻤﻌﺮﻓﺔ‪.‬‬ ‫ﻭﺃﻭﻝ ﻣﺎ ﻓﺮﺽ ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﻠﻰ ﻋﺒﺎﺩﻩ ﻣﻌﺮﻓﺘﻪ؛ ﻷﻧﻪ ﺍﻟﻔﺎﻋﻞ ﻭﺍﻟﻤﺎﻟﻚ‪ ،‬ﻟﻪ ﺃﻥ‬ ‫ﻳﺄﻣﺮ ﻭﻳﻨﻬﻰ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﻛﺬﻟﻚ‪ ،‬ﻭﺃﺭﺍﺩ ﺃﻥ ﻳﺘﻌﺒﺪ ﺑﺸﻲﺀ ﻓﻼ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﺘﻌﺒﺪ ﺑﻤﻌﺮﻓﺘﻪ‬ ‫‬ ‫ﺃﻭﻻ‪ ،‬ﻷﻧﻪ ﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﺘﻌﺒﺪ ﺑﺸﻲﺀ ﻗﺒﻞ ﻣﻌﺮﻓﺘﻪ‪ ،‬ﻓﻮﺟﺐ ﺃﻥ ﻳﺘﻌﺒﺪ ﺑﻤﻌﺮﻓﺘﻪ)‪.(٢‬‬ ‫ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺫﻟﻚ ﺃﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﻗﺪ ﺫ ‪‬ﻡ ﺍﻟﺠﻬﻞ ﺑﻪ‪ ،‬ﻭﺍﻟﻔﺮﻳﺔ ﻋﻠﻴﻪ‪ ،‬ﻓﻠﻮ ﻟﻢ‬ ‫ﻳﺄﻣﺮ ﺑﻤﻌﺮﻓﺘﻪ ﻣ ﻦ ﻗﺪ ﺃﻛﻤﻞ ﻋﻘﻠﻪ‪ ،‬ﻭﺃﻟﺰﻣﻪ ﺫﻟﻚ ﻟﻜﺎﻥ ﻗﺪ ﺃﺑﺎﺡ ﻟﻪ ﺟﻬﻠﻪ‪ ،‬ﻓﻠﻤﺎ ﻛﺎﻥ‬ ‫)‪ (١‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٢٧٥‬ ‪.٢٧٦‬‬ ‫ﻭﺃﻳﻀﺎ ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٧٥‬‬ ‫‬‫)‪ (٢‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٢٣٩ :٢٣٥‬‬ ‫‪59‬‬‫ﺍﻟﺒﺎﺏ ﺍﻷﻭﻝ‪ :‬ﻣﺬﻫﺐ ﺍﻹﺑﺎﺿ ﻴﺔ ﻓﻲ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬ ‫ﺍﷲ ﻗﺪ ﺃﻧﻌﻢ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﻭﺿﻊ ﻟﻬﻢ ﺍﻷﺩﻟﺔ‪ ،‬ﻭﺃﻣﺮﻫﻢ ﻟﻴﺸﻜﺮﻭﻩ ﻋﻠﻰ ﻧﻌﻤﻪ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ‬ ‫ﺗﻌﺎﻟﻰ‪] ﴾ À ¿ ¾ ½ ¼ » ﴿ :‬ﺍﻟﺒﻘﺮﺓ‪ [١٥٢ :‬ﺩﻝ ﺫﻟﻚ ﺃﻥ‬ ‫ﻋﻠﻴﻬﻢ ﻣﻌﺮﻓﺘﻪ ﻭﺷﻜﺮﻩ‪ ،‬ﻭﻗﺪ ﺟﻌﻞ ﻟﻬﻢ ﺩﻟﻴﻼ ﻋﻠﻰ ﻣﻌﺮﻓﺘﻪ؛ ﻷﻥ ﺍﻟﻌﺎﻟﻢ ﺑﻤﺎ ﻓﻴﻪ‬ ‫ﻣﻦ ﺁﺛﺎﺭ ﺍﻟﺼﻨﻌﺔ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺍﷲ ﻻ ﻳﺠﻮﺯ ﻓﻲ ﺣﻜﻤﻪ ﺃﻥ ﻳﻬﻤﻠﻬﻢ)‪.(١‬‬ ‫ﻳﻘﻮﻝ ﺍﻟﺒﺪﺭ ﺍﻟﺸﻤﺎﺧﻲ )ﺕ ‪٩٢٨‬ﻫ‪١٥٢٢/‬ﻡ(‪» :‬ﻭﺍﻋﻠﻢ ﺃﻥ ﺃﻭﻝ ﻣﺎ ﻳﺠﺐ ﻋﻠﻰ‬ ‫ﺍﻟﻌﺒﺪ ﻣﻌﺮﻓﺔ ﺭﺑﻪ«)‪.(٢‬‬ ‫ﻛﻤﺎ ﻳﺘﺒﻊ ﺍﻟﻤﺤﺸﻲ )ﺕ ‪١٠٨٨‬ﻫ‪١٦٧٩/‬ﻡ( ﺍﻟﺠﻴﻄﺎﻟﻲ ﻓﻲ ﺣﺎﺷﻴﺘﻪ ﻋﻠﻰ ﻛﺘﺎﺏ‬ ‫»ﺍﻟﻘﻮﺍﻋﺪ« ﻓﻴﻀﻊ ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ ﻣﻦ ﻓﺼﻮﻟﻪ‪» :‬ﺑﺎﺏ ﻣﺎ ﻻ ﻳﺴﻊ ﺟﻬﻠﻪ« ﺑﻌﻨﻮﺍﻥ »ﻓﻲ‬ ‫‪‬‬ ‫ﺍﻟﻤﺤﺸﻲ ﻗﻮﻝ ﺍﻟﺠﻨﺎﻭﻧﻲ )ﻕ‪٥‬ﻫ‪١١/‬ﻡ(‪» :‬ﻓﺄﻣﺎ ﻋﻠﻢ‬ ‫ﻣﻌﺮﻓﺔ ﺍﷲ ‪ ،« 8‬ﻛﻤﺎ ﻳﻮﺿﺢ‬ ‫ﻣﺎ ﻻ ﻳﺴﻊ ﺟﻬﻠﻪ ﻃﺮﻓﺔ ﻋﻴﻦ‪ ،‬ﻓﻬﻮ ﻣﻌﺮﻓﺔ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﺸﺮﻙ‪ ،‬ﻻ ﻳﺴﻊ ﺟﻬﻠﻬﺎ ﻷﻥ‬ ‫ﻣﻦ ﺟﻬﻞ ﺍﻟﺸﺮﻙ ﻟﻢ ﻳﻌﻠﻢ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻓﻮﺟﺒﺖ ﻣﻌﺮﻓﺘﻬﺎ ﻣﻊ ﺃﻭﻝ ﺍﻟﺒﻠﻮﻍ«)‪.(٣‬‬ ‫ﺑﺪ ﻣﻦ ﻣﻌﺮﻓﺘﻬﺎ ﻛﺜﻴﺮﺓ‪ ،‬ﻛﻤﺎ‬ ‫ﻭﻳﻀﻴﻒ ﺍﻟﻤﺤﺸﻲ ﺇﻥ‪» :‬ﺧﺼﺎﻝ ﺍﻟﺘﻮﺣﻴﺪ ﺍﻟﺘﻲ ﻻ ‬ ‫ﺗﻮﺣﻴﺪﺍ ﻫﻮ ﻗﻮﻝ‪:‬‬ ‫‬‫ﻫﻮ ﻣﻌﻠﻮﻡ‪ ،‬ﻟﻜﻦ ﺍﻟﺬﻱ ﻳﺠﺐ ﻋﻠﻴﻪ ﺃﻥ ﻳﻌﻠﻤﻪ ﺑﻌﻨﻮﺍﻧﻪ ﻛﻮﻧﻪ‬ ‫ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪.(٤)«..‬‬ ‫ﻣﻌﻨﻰ ﺫﻟﻚ ﺍﻻﻛﺘﻔﺎﺀ ﺑﻤﻌﺮﻓﺔ ﺍﷲ ﻣﻦ ﺑﻘﻴﺔ ﺃﺑﻮﺍﺏ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﻟﻢ ﻳﺄﺧﺬ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺍﻟﺬﻳﻦ ﺗﻨﺎﻭﻟﻮﺍ ﻛﺎﻓﺔ ﻣﻮﺿﻮﻋﺎﺕ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﻓﻲ‬ ‫‬‫ﺑﻪ ﺑﻘﻴﺔ‬ ‫ﻣﺆﻟﻔﺎﺗﻬﻢ‪ ،‬ﺑﻞ ﺇﻧﻬﻢ ﺧﺼﺼﻮﺍ ﻛﺘﺎﺑﺎﺕ ﻣﻌﻴﻨﺔ ﻟﺘﻨﺎﻭﻝ ﺃﺻﻞ ﺃﻭ ﺃﻛﺜﺮ ﻣﻦ ﻫﺬﺍ ﺍﻟﻌﻠﻢ‪.‬‬ ‫ﻭﺩﻳﻦ ﺍﷲ ﻛﻠﻪ ﻳﺮﺟﻊ ﺇﻟﻰ ﺃﺻﻠﻴﻦ‪ :‬ﺃﺻﻞ ﻳﺴﻊ ﺟﻬﻠﻪ‪ ،‬ﻭﻫﻮ ﺟﻤﻴﻊ ﻣﺎ ﻟﻢ‬ ‫)‪ (١‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣١٩‬‬ ‫)‪ (٢‬ﺍﻟﺸﻤﺎﺧﻲ‪ :‬ﺷﺮﺡ ﻣﻘﺪﻣﺔ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺹ ‪.٣٨‬‬ ‫‪‬‬ ‫ﺍﻟﻤﺤﺸﻲ‪ :‬ﺣﺎﺷﻴﺔ ﻋﻠﻰ ﻛﺘﺎﺏ ﻗﻮﺍﻋﺪ ﺍﻹﺳﻼﻡ ﻟﻠﺠﻴﻄﺎﻟﻲ‪ ،‬ﺥ‪.‬‬‫)‪ (٣‬ﻣﺤﻤﺪ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﺃﺑﻲ ﺳﺘﺔ‬ ‫ﻣﻜﺘﺒﺔ ﺍﻟﻤﻼﻕﺟﺮﺑﺔ‪ ،‬ﺹ ‪ .١٤‬ﻭﺳﻨﺬﻛﺮﻩ ﻓﻴﻤﺎ ﺑﻌﺪ‪ :‬ﺍﻟﻤﺤﺸﻲ‪ :‬ﺣﺎﺷﻴﺔ ﻋﻠﻰ ﻗﻮﺍﻋﺪ ﺍﻹﺳﻼﻡ‪.‬‬ ‫‪‬‬ ‫ﺍﻟﻤﺤﺸﻲ‪ :‬ﺣﺎﺷﻴﺔ ﻋﻠﻰ ﻛﺘﺎﺏ ﺍﻟﻮﺿﻊ‪ ،‬ﺹ ‪.١٠١‬‬‫)‪(٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪60‬‬ ‫ﻳﺘﻌﺒﺪﻩ ﺍﷲ ﺑﻪ ﻣﻦ ﺩﻳﻨﻪ‪ ،‬ﻭﻛﻞ ﺷﻲﺀ ﻭﺳﻌﻪ ﺟﻬﻠﻪ ﻃﺮﻓﺔ ﻋﻴﻦ ﻭﺳﻌﻪ ﺟﻬﻠﻪ ﺇﻟﻰ ﺃﻥ‬ ‫ﻳﻤﻮﺕ)‪ .(١‬ﺃﻣﺎ ﺍﻟﺬﻱ ﻫﻮ ﻋﻤﻞ ﻣﻦ ﺩﻳﻦ ﺍﷲ ﻓﺈﻧﻪ ﻻ ﻳﺴﻊ ﺟﻬﻠﻪ)‪.(٢‬‬ ‫‪ ! ١٠‬ﻻ ?‪ R‬ا '‪ ! AQ ND‬ا )‪ 8‬ة‬ ‫ﻣﺎ ﻻ ﻳﺴﻊ ﺟﻬﻠﻪ ﻫﻮ ﺍﻟﻌﻠﻢ ﺍﻟﻮﺍﺟﺐ ﻓﻲ ﺩﻳﻦ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﻣﺎ ﻻ ﻳﻌﺬﺭ ﺟﻬﻠﻪ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺑﺎﺳﺘﻌﻤﺎﻝ‬ ‫‬‫ﻣﻦ ﺍﻻﻋﺘﻘﺎﺩﺍﺕ ﻣﻦ ﺟﻤﻠﺔ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺗﻔﺴﻴﺮﻫﺎ‪ .‬ﻭﻗﺪ ﺍﺧﺘﺺ‬ ‫ﻫﺬﺍ ﺍﻟﻤﺼﻄﻠﺢ ﻣﻨﺬ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﻟﺚ ﺍﻟﻬﺠﺮﻱ‪ ،‬ﻓﺎﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺃﻥ ﺟﻤﻠﺔ ﺍﻟﺘﻮﺣﻴﺪ ﻣﻤﺎ‬ ‫ﻻ ﻳﺴﻊ ﺟﻬﻠﻪ ﻃﺮﻓﺔ ﻋﻴﻦ‪.‬‬ ‫ﻭﺍﺳﺘﺜﻨﻰ ﺑﻌﻀﻬﻢ ﻋﻨﺎﺻﺮ ﻣﻦ ﺗﻔﺴﻴﺮ ﺟﻤﻠﺔ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻓﻘﺎﻟﻮﺍ ﺑﺎﻟﻮﺳﻊ ﻓﻲ‬ ‫ﺟﻬﻠﻬﺎ ﺇﻟﻰ ﻗﻴﺎﻡ ﺍﻟﺤﺠﺔ‪» ،‬ﻛﺎﻟﻘﺪﺭ« ﻋﻨﺪ ﻣﺤﻤﺪ ﺑﻦ ﻣﺤﺒﻮﺏ )ﺕ ‪٢٦٠‬ﻫ‪٨٧٣/‬ﻡ(‪،‬‬ ‫ﺍﻟﺼﻘﺮ )ﺕ ‪٢٦٨‬ﻫ‪٨٨٢/‬ﻡ(‪.‬‬ ‫ﻭ»ﺍﻟﺠﻨﺔ ﻭﺍﻟﻨﺎﺭ« ﻋﻨﺪ ﻋﺰﺍﻥ ﺑﻦ ‪‬‬ ‫ﻳﻘﻮﻝ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﻣﺤﻤﺪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻳﺰﻳﺪ ﺍﻟﻔﺰﺍﺭﻱ )ﻕ‪ ٢‬ ‪٣‬ﻫ‪ ٨/‬ ‪٩‬ﻡ( ﻋﻦ‬ ‫ﺍﻹﻳﻤﺎﻥ ﺍﻟﺬﻱ ﻻ ﻳﺴﻊ ﺍﻟﻨﺎﺱ ﺟﻬﻠﻪ ﻫﻮ‪» :‬ﺷﻬﺎﺩﺓ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ‬ ‫ﻣﺤﻤﺪﺍ ﻋﺒﺪﻩ ﻭﺭﺳﻮﻟﻪ‪ ،‬ﻭﻣﺎ ﺟﺎﺀ ﺑﻪ ﺣﻖ ﻣﻦ ﺍﻟﻤﻮﺕ ﻭﺍﻟﺒﻌﺚ ﻭﺍﻟﺤﺴﺎﺏ‬ ‫‬‫ﻟﻪ‪ ،‬ﻭﺃﻥ‬ ‫ﻭﺍﻟﺠﻨﺔ ﻭﺍﻟﻨﺎﺭ‪ .‬ﻓﻬﺬﺍ ﺍﻹﻳﻤﺎﻥ ﺍﻟﺬﻱ ﻻ ﻳﺴﻊ ﺍﻟﻨﺎﺱ ﺟﻬﻠﻪ«)‪.(٣‬‬ ‫ﻭﺍﻟﻌﻠﻢ ﺑﻤﺎ ﻻ ﻳﺴﻊ ﺟﻬﻠﻪ ﻭﻣﺎ ﻻ ﻳﺴﻊ ﻣﻦ ﺃﻣﻮﺭ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻫﻮ ﺃﺻﻞ ﺟﻤﻴﻊ‬ ‫ﺩﻳﻦ ﺍﷲ ﺗﻌﺎﻟﻰ؛ ﻷﻥ ﺍﻟﺪﻳﻦ ﻛﻠﻪ ﻻ ﻳﺨﺮﺝ ﻋﻨﻬﻤﺎ‪ .‬ﻳﻘﻮﻝ ﺍﻟﻘﻄﺐ ﺃﻃﻔﻴﺶ‪» :‬ﻻ ﻳﺴﻊ‬ ‫ﺟﻬﻞ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﺸﺮﻙ ﻃﺮﻓﺔ ﻋﻴﻦ«)‪.(٤‬‬ ‫)‪ (١‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٤‬ﺹ ‪.٢٠‬‬ ‫)‪ (٢‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،٤‬ﺹ ‪.٢١‬‬ ‫)‪ (٣‬ﺃﺑﻮ ﻣﺤﻤﺪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻳﺰﻳﺪ ﺍﻟﻔﺰﺍﺭﻱ‪ :‬ﻛﺘﺎﺏ »ﺍﻟﺘﻮﺣﻴﺪ ﻓﻲ ﻣﻌﺮﻓﺔ ﺍﷲ ‪ 8‬ﻭﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻬﺎ« ﺿﻤﻦ ﻛﺘﺎﺏ‪:‬‬ ‫‪Early Ibadi Theology, Six Kalam Texts by Abdallah B. Yazid Al-Fazari, Edited by:‬‬ ‫‪ ، Abdul-Rahman Al Salimi and Wilferd Madelung, BRILL, 2014.‬ﺹ ‪ ،١‬ﺹ ‪ .٢٧‬ﻭﺳﻨﺬﻛﺮﻩ‬ ‫ﻓﻴﻤﺎ ﺑﻌﺪ‪ :‬ﺍﻟﻔﺰﺍﺭﻱ‪ :‬ﺍﻟﺘﻮﺣﻴﺪ‪.‬‬ ‫)‪ (٤‬ﻣﺤﻤﺪ ﺑﻦ ﻳﻮﺳﻒ ﺃﻃﻔﻴﺶ‪ :‬ﺍﻟﺬﻫﺐ ﺍﻟﺨﺎﻟﺺ ﺍﻟﻤﻨﻮﻩ ﺑﺎﻟﻌﻠﻢ ﺍﻟﻘﺎﻟﺺ‪ ،‬ﻗﺎﻡ ﺑﻄﺒﻌﻪ ﻭﺍﻟﺘﻌﻠﻴﻖ ﻋﻠﻴﻪ‪= :‬‬ ‫‪61‬‬‫ﺍﻟﺒﺎﺏ ﺍﻷﻭﻝ‪ :‬ﻣﺬﻫﺐ ﺍﻹﺑﺎﺿ ﻴﺔ ﻓﻲ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬ ‫ﻭﻋﻠﻢ ﻣﺎ ﻻ ﻳﺴﻊ ﺟﻬﻠﻪ ﻳﺴﻤﻰ ﺍﻟﻌﻠﻢ ﺍﻟﻮﺍﺟﺐ‪ ،‬ﻗﺎﻝ ﺍﻟﺴﺎﻟﻤﻲ‪:‬‬ ‫ﻓﻮﺍﺟﺐ‪ ،‬ﻭﻣﺎ ﻋﺪﺍﻩ ﻧﻔﻠﻪ‬‫ﻓﻜﻞ ﺷﻲﺀ ﻟﻢ ﻳﺴﻌﻨﺎ ﺟﻬﻠﻪ‬ ‫ﻭﻳﻘﺴﻢ ﺍﻟﺠﻴﻄﺎﻟﻲ ﺍﻟﻌﻠﻢ ﺍﻟﻮﺍﺟﺐ ﻋﻠﻰ ﺃﻧﻮﺍﻉ ﺛﻼﺛﺔ‪ ،‬ﻣﻦ ﺣﻴﺚ ﻋﺪﻡ ﺳﻌﺔ ﺟﻬﻠﻪ‪:‬‬ ‫‪ ١‬ ﻋﻠﻢ ﻣﺎ ﻻ ﻳﺴﻊ ﺟﻬﻠﻪ ﻃﺮﻓﺔ ﻋﻴﻦ؛ ﻛﺎﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﺸﺮﻉ‪.‬‬ ‫‪ ٢‬ ﻋﻠﻢ ﻣﺎ ﻻ ﻳﺴﻊ ﺍﻟﻨﺎﺱ ﺟﻬﻠﻪ ﺣﻴﻦ ﻣﺠﻲﺀ ﺍﻟﺤﺠﺔ؛ ﻣﺜﻞ ﺻﻔﺔ ﻣﻦ ﺻﻔﺎﺕ‬ ‫ﺍﷲ ﺗﻌﺎﻟﻰ ﺇﺫﺍ ﻭﺭﺩﺕ ﻋﻠﻴﻪ ﺃﻭ ﻧﺒﻲ ﺃﻭ ﻣﻠﻚ ﻗﺎﻣﺖ ﺑﻪ ﺍﻟﺤﺠﺔ ﻋﻠﻴﻪ‪.‬‬ ‫‪ ٣‬ ﻣﺎ ﻻ ﻳﺴﻊ ﺟﻬﻠﻪ ﺣﻴﻦ ﻣﺠﻲﺀ ﻭﻗﺘﻪ؛ ﻛﻘﺴﻤﺔ ﺍﻟﻤﻮﺍﺭﻳﺚ ﻭﺩﻗﺎﺋﻖ ﺍﻟﺮﺑﺎ ﻭﻣﺎ‬ ‫ﺃﺷﺒﻪ ﺫﻟﻚ)‪.(١‬‬ ‫ﻭﻣﻦ ﺣﻴﺚ ﺍﻟﻤﻜﻠﻒ ﻳﻨﻘﺴﻢ ﺇﻟﻰ‪ :‬ﻭﺍﺟﺐ ﻋﻴﻨﻲ‪ ،‬ﻭﻭﺍﺟﺐ ﻛﻔﺎﺋﻲ‪.‬‬ ‫ﻭﻣﻦ ﺣﻴﺚ ﻭﻗﺖ ﺍﻷﺩﺍﺀ ﻳﻨﻘﺴﻢ ﺇﻟﻰ‪ :‬ﻭﺍﺟﺐ ﻣﻮﺳﻊ‪ ،‬ﻭﻭﺍﺟﺐ ﻣﻀﻴﻖ)‪.(٢‬‬ ‫ﻭﻳﺬﻛﺮ ﺍﺑﻦ ﺟﻌﻔﺮ ﻣﻦ ﺟﻤﻠﺔ ﺍﻹﺳﻼﻡ ﺍﻟﺬﻱ ﻻ ﻳﻌﺬﺭ ﺍﻟﻨﺎﺱ ﺑﺠﻬﻠﻬﺎ‪ ،‬ﻭﻻ‬ ‫ﻳﺜﺒﺖ ﺍﻹﺳﻼﻡ ﻷﺣﺪ ﺇﻻ ﺑﻤﻌﺮﻓﺘﻬﺎ‪ ،‬ﻭﻫﻲ ﻣﻌﺮﻓﺔ ﺍﷲ‪ ،‬ﻭﺃﻧﻪ ﻭﺍﺣﺪ ﻻ ﺷﺮﻳﻚ ﻟﻪ‪،‬‬ ‫ﻣﺤﻤﺪﺍ‬ ‫‬‫ﻟﻴﺲ ﻛﻤﺜﻠﻪ ﺷﻲﺀ‪ ،‬ﻭﻣﻌﺮﻓﺔ ﺍﻟﺒﻌﺚ ﻭﺍﻟﺤﺴﺎﺏ‪ ،‬ﻭﺃﻧﻪ ﺛﻮﺍﺏ ﻭﻋﻘﺎﺏ‪ ،‬ﻭﺃﻥ‬ ‫ﺍﻟﻨﺒﻲ ﺭﺳﻮﻝ ﺍﷲ ﺻﺎﺩﻕ‪ ،‬ﻭﺃﻥ ﻣﺎ ﺟﺎﺀ ﺑﻪ ﺣﻖ‪ ،‬ﻭﻣﻌﺮﻓﺔ ﻣﻦ ﻛﺬﺏ ﻋﻠﻰ ﺍﷲ‬ ‫ﺑﺎﺳﺘﺤﻼﻝ ﺣﺮﺍﻡ ﺃﻭ ﺣﺮﻡ ﺣﻼﻻ‪ ،‬ﺃﻭ ‬ ‫ﺃﺻﺮ ﻋﻠﻰ ﺫﻧﺐ‪ ،‬ﻓﺄﺑﻰ ﺃﻥ ﻳﺘﻮﺏ‪ ،‬ﻭﺍﻣﺘﻨﻊ‪،‬‬ ‫ﻭﻣﻌﺮﻓﺔ ﺃﻥ ﻫﺬﺍ ﻭﺍﺟﺐ ﻋﻠﻴﻬﻢ ﻋﻠﻤﻪ‪ ،‬ﻭﻻ ﻳﺴﻌﻬﻢ ﺟﻬﻠﻪ ﻭﻻ ﺷﻲﺀ ﻣﻨﻪ‪.‬‬ ‫ﻓﻬﺬﻩ ﺍﻟﺠﻤﻠﺔ ﻳﻜﻠﻒ ﺍﻟﻨﺎﺱ ﻣﻌﺮﻓﺘﻬﺎ‪ ،‬ﻭﻳﻌﺬﺭﻭﻥ ﺑﺠﻬﻞ ﻣﺎ ﺳﻮﺍﻫﺎ ﺇﺫﺍ ﻋﺮﻓﻮﺍ‬ ‫ﻫﺬﻩ ﺍﻟﺠﻤﻠﺔ ﻭﺗﻤﺴﻜﻮﺍ ﺑﻬﺎ)‪.(٣‬‬ ‫= ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺇﺑﺮﺍﻫﻴﻢ ﺃﻃﻔﻴﺶ‪ ،‬ﺍﻟﻤﻄﺒﻌﺔ ﺍﻟﺴﻠﻔﻴﺔﺍﻟﻘﺎﻫﺮﺓ‪١٣٤٣ ،‬ﻫ ‪ ،‬ﺹ ‪ .٥‬ﻭﺳﻨﺬﻛﺮﻩ ﻓﻴﻤﺎ ﺑﻌﺪ‪:‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢١٠‬‬ ‫‬‫ﻭﺃﻳﻀﺎ‪ :‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬‫‬‫ﺃﻃﻔﻴﺶ‪ :‬ﺍﻟﺬﻫﺐ ﺍﻟﺨﺎﻟﺺ‪.‬‬ ‫)‪ (١‬ﺍﻟﺠﻴﻄﺎﻟﻲ‪ :‬ﻗﻨﺎﻃﺮ ﺍﻟﺨﻴﺮﺍﺕ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٧١‬ ‪.٧٢‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٦٨٠‬‬ ‫‬‫)‪ (٢‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫)‪ (٣‬ﺍﺑﻦ ﺟﻌﻔﺮ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.١١١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪62‬‬ ‫ﻭﻫﺬﻩ ﺍﻟﺠﻤﻠﺔ ﻳﺤﺪﺩﻫﺎ ﻋﻤﺮ ﺑﻦ ﺟﻤﻴﻊ ﻓﻲ ﻋﺸﺮﺓ ﺃﻗﺎﻭﻳﻞ ﻳﺠﺐ ﻋﻠﻰ ﺍﻟﺒﺎﻟﻎ‬ ‫ﺍﻟﻌﺎﻗﻞ ﺃﻥ ﻳﺴﻠﻢ ﺑﻬﺎ ﺣﺘﻰ ﻳﺼﺢ ﺗﻮﺣﻴﺪﻩ‪ .‬ﻭﻫﺬﻩ ﺍﻟﻌﺸﺮﺓ ﻫﻲ‪ :‬ﺍﻹﻳﻤﺎﻥ ﺑﺠﻤﻴﻊ‬ ‫ﺍﻟﻤﻼﺋﻜﺔ ﻭﺍﻟﺮﺳﻞ‪ ،‬ﻭﺟﻤﻴﻊ ﺍﻟﻜﺘﺐ ﺍﻟﺘﻲ ﺃﻧﺰﻟﺖ ﻋﻠﻰ ﺟﻤﻴﻌﻬﻢ‪ ،‬ﻭﺍﻟﻤﻮﺕ‬ ‫ﻭﺍﻟﺒﻌﺚ‪ ،‬ﻭﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺍﻟﺤﺴﺎﺏ ﻭﺍﻟﻌﻘﺎﺏ ﻭﺍﻟﺠﻨﺔ ﻭﺍﻟﻨﺎﺭ‪ ،‬ﻭﺟﻤﻴﻊ ﻣﺎ ﻛﺎﻥ ﻭﻣﺎ‬ ‫ﻳﻜﻮﻥ ﻭﻣﺎ ﻫﻮ ﻛﺎﺋﻦ‪ ،‬ﻓﺎﷲ ﻫﻮ ﺍﻟﻤﻜﻮﻥ ﻟﻪ‪ ،‬ﻓﻬﺬﻩ ﻋﺸﺮﺓ ﺃﻗﺎﻭﻳﻞ‪ ،‬ﻣﻦ ﺟﺎﺀ ﺑﻬﻦ ﺗﺎﻣﺔ‬ ‫ﻛﻤﻞ ﺗﻮﺣﻴﺪﻩ)‪.(١‬‬ ‫ﻟﻢ ﻳﻨﻘﺺ ﻣﻨﻬﻦ ﺷﻴ ﺌﺎ ‬ ‫‪ R? ! ١١‬ا '‪ ! AQ ND‬ا )‪ 8‬ة‬ ‫ﻣﺎ ﻳﺴﻊ ﺟﻬﻠﻪ ﺃﻭ ﻣﺎ ﻳﻌﺬﺭ ﺍﻟﺠﻬﻞ ﺑﻪ‪ .‬ﻭﻗﺪ ﺍﺧ ﺘﻠﻒ ﻓﻲ ﺗﺤﺪﻳﺪ ﻣﺎ ﻳﺴﻊ ﺟﻬﻠﻪ‬ ‫ﻭﻣﻮﺳﻊ‪ ،‬ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺘﻔﺴﻴﺮ ﻣﻔﺮﺩﺍﺕ‬ ‫‪‬‬‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﻣﺎ ﺑﻴﻦ ﻣﻀ ‪‬ﻴﻖ‬ ‫‬‫ﺑﻴﻦ ﻋﻠﻤﺎﺀ‬ ‫ﺃﺑﺪﺍ ﻓﻬﻮ ﻣﺎ ﻧﻬﻰ‬ ‫ﺍﻟﺠﻤﻠﺔ‪ ،‬ﻭﺑﻌﺾ ﺍﻟﻔﺮﺍﺋﺾ‪ .‬ﻭﻳﺬﻛﺮ ﺍﻟﻔﺰﺍﺭﻱ ﺃﻥ ﻣﺎ ﻳﺴﻌﻬﻢ ﺟﻬﻠﻪ ‬ ‫ﺍﷲ ﻋﻨﻪ ﻣﻦ ﺍﻟﻔﻮﺍﺣﺶ ﻭﻣﺎ ﻇﻬﺮ ﻣﻨﻬﺎ ﻭﻣﺎ ﺑﻄﻦ ﺇﻻ ﺍﻟﺸﺮﻙ)‪.(٢‬‬ ‫ﻭﺍﻟﻌﻠﻢ ﺑﻤﺎ ﻳﺴﻊ ﺟﻬﻠﻪ ﻭﻣﺎ ﻻ ﻳﺴﻊ ﻣﻦ ﺃﻣﻮﺭ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻫﻮ ﺃﺻﻞ ﺟﻤﻴﻊ ﺩﻳﻦ‬ ‫ﺍﷲ ﺗﻌﺎﻟﻰ؛ ﻷﻥ ﺍﻟﺪﻳﻦ ﻛﻠﻪ ﻻ ﻳﺨﺮﺝ ﻋﻨﻬﻤﺎ‪.‬‬ ‫ﻭﻣﻦ ﺃﻗﺴﺎﻡ ﻣﺎ ﻳﺴﻊ‪:‬‬ ‫‪ ١‬ ﻣﺎ ﻳﺴﻊ ﺟﻬﻠﻪ ﺇﻟﻰ ﺣﻴﻦ ﺍﻟﻮﺭﻭﺩ‪.‬‬ ‫‪ ٢‬ ﻣﺎ ﻳﺴﻊ ﺟﻬﻠﻪ ﺇﻟﻰ ﺣﻴﻦ ﺍﻷﺩﺍﺀ‪.‬‬ ‫‪ ٣‬ ﻣﺎ ﻳﺴﻊ ﺟﻬﻠﻪ ﻣﺎ ﻟﻢ ﻳﺬﻛﺮ‪ ،‬ﻭﻟﻢ ﺗﻘﻢ ﺍﻟﺤﺠ‪ ‬ﺔ ﺑﻪ‪.‬‬ ‫ﺃﺑﺪﺍ)‪.(٣‬‬ ‫‪ ٤‬ ﻣﺎ ﻳﺴﻊ ﺟﻬﻠﻪ ‬ ‫)‪ (١‬ﻋﻤﺮ ﺑﻦ ﺟﻤﻴﻊ‪ :‬ﻣﻘﺪﻣﺔ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺹ ‪.٤٣ :٣٩‬‬ ‫)‪ (٢‬ﺍﻟﻔﺰﺍﺭﻱ‪ :‬ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺹ ‪ ،١‬ﺹ ‪.٢٩‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢١١‬‬ ‫‬‫)‪ (٣‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫‪63‬‬‫ﺍﻟﺒﺎﺏ ﺍﻷﻭﻝ‪ :‬ﻣﺬﻫﺐ ﺍﻹﺑﺎﺿ ﻴﺔ ﻓﻲ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬ ‫‪*Y ! ١٢‬وط ا ' ‪ AF‬أن ‪D‬ن ر; ‪U‬ل ا‬ ‫ﺇﻥ ﻣﻌﺮﻓﺔ ﺃﺣﻜﺎﻡ ﺍﻟﺪﻳﻦ ﻟﻴﺴﺖ ﻛﺎﻓﻴﺔ ﻋﻨﺪ ﺍﻟﺠﺪﺍﻝ ﻣﻊ ﺍﻟﻤﺨﺎﻟﻔﻴﻦ‪ ،‬ﻭﻟﺬﺍ ﻳﺮﻯ‬ ‫ﺑﺪ ﻟﻪ ﻣﻦ ﻣﻌﺮﻓﺔ ﺃﺳﺲ ﺍﻟﺪﻳﻦ‬ ‫ﺍﺑﻦ ﺳﻼﻡ ﺍﻹﺑﺎﺿﻲ )ﻕ‪٣‬ﻫ‪٩/‬ﻡ( ﺃﻥ ﺍﻟﻔﻘﻴﻪ ﻻ ‬ ‫ﻭﻧﺸﺄﺗﻪ‪ ،‬ﻭﻋﻤﻦ ﻧﻘﻠﺖ ﺷﺮﺍﺋﻌﻪ‪ ،‬ﻛﻤﺎ ﻳﺠﺐ ﻣﻌﺮﻓﺔ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺍﻟﺬﻳﻦ ﺳﻠﻜﻮﺍ ﺍﻟﺼﺮﺍﻁ‬ ‫ﺍﻟﻤﺴﺘﻘﻴﻢ‪ ،‬ﻭﺍﺗﺒﻌﻮﺍ ﺗﻌﺎﻟﻴﻢ ﺍﻟﺪﻳﻦ ﺍﻟﺼﺤﻴﺤﺔ‪ ،‬ﻭﻟﻘﻨﻮﻫﺎ ﻣﻦ ﺧﻠﻔﻬﻢ ﺩﻭﻥ ﺗﺤﺮﻳﻒ)‪.(١‬‬ ‫ﻭﻣﻦ ﺷﺮﻭﻁ ﺍﻟﻤﺠﺘﻬﺪ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﻋﺎﺭﻓﺎ ﺑﺎﻷﺻﻮﻝ‪ ،‬ﻭﺍﻟﻤﺮﺍﺩ ﺑﻬﺎ‪ :‬ﺃﺻﻮﻝ‬ ‫ﺍﻟﺪﻳﺎﻧﺎﺕ‪ ،‬ﻭﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ ،‬ﻓﺄﻣﺎ ﺃﺻﻮﻝ ﺍﻟﺪﻳﺎﻧﺎﺕ ﻓﻬﻮ‪ :‬ﻣﻌﺮﻓﺔ ﺍﻟﻌﻘﺎﺋﺪ ﺍﻹﺳﻼﻣﻴﺔ‪،‬‬ ‫‬ ‫ﺣﺎﻓﻈﺎ ﻟﻠﻤﺠﺘﻬﺪ ﻣﻦ ﺍﻟﺘﻠﺒﺲ ﺑﺎﻟﻌﻘﺎﺋﺪ‬ ‫ﻭﻳﺸﺘﺮﻁ ﻣﻨﻪ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﻘﺎﻡ ﻣﺎ ﻳﻜﻮﻥ‬ ‫ﻳﺆﻣﻦ ﻣﻨﻪ ﺍﻟﻐﻠﻂ ﻓﻲ ﺍﻟﻔﺘﻮﻯ‪ .‬ﻓﻜﻢ ﻣﻦ‬ ‫ﻣﺘﻠﺒﺴﺎ ﺑﺎﻟﻬﻮﻯ‪ ،‬ﻓﻼ ‬ ‫‬‫ﺍﻟﻀﺎﻟﺔ‪ ،‬ﻓﺈﻧﻪ ﺇﺫﺍ ﻛﺎﻥ‬ ‫ﻛﺜﻴﺮﺍ ﻣﻦ ﺍﻟﻤﺴﺎﺋﻞ ﻋﻠﻰ ﺍﻋﺘﻘﺎﺩﻩ ﺍﻟﻔﺎﺳﺪ‪ ،‬ﻭﻫﻲ ﺻﺤﻴﺤﺔ ﻋﻠﻰ‬ ‫ﻣﺠﺘﻬﺪ ﺣﻤﻞ ‬ ‫ﻗﺎﻋﺪﺗﻪ‪ ،‬ﻟﻜﻦ ﻗﺎﻋﺪﺗﻪ ﻓﺎﺳﺪﺓ‪ ،‬ﻭﻧﺎﻫﻴﻚ ﺑﻘﺎﻋﺪﺓ ﺍﻟﻤﻌﺘﺰﻟﺔ ﻓﻲ ﻭﺟﻮﺏ ﻣﺮﺍﻋﺎﺓ‬ ‫ﺍﻟﺼﻼﺣﻴﺔ ﻭﺍﻷﺻﻠﺤﻴﺔ ﻋﻠﻰ ﺍﷲ‪.‬‬ ‫ﻳﺆﻣﻦ ﻣﻨﻪ ﺫﻟﻚ‪ ،‬ﻷﻧﻪ ﺇﻥ ﺑﻨﻰ ﻋﻠﻰ ﻗﺎﻋﺪﺗﻪ ﻛﺎﻥ‬ ‫ﺃﻣﺎ ﺍﻟﻤﺤﻖ ﻓﻲ ﻋﻘﺎﺋﺪﻩ‪ ،‬ﻓﺈﻧﻪ ‬ ‫ﺑﺎﻧﻴﺎ ﻋﻠﻰ ﺻﻮﺍﺏ‪ ،‬ﻭﺇﻥ ﺃﺧﻄﺄ ﻓﻲ ﺍﺟﺘﻬﺎﺩﻩ ﻛﺎﻥ ﺧﻄﺆﻩ ﻏﻴﺮ ﻣﺨﺎﻟﻒ ﻟﻠﻘﻄﻌﻴﺎﺕ‪،‬‬ ‫‬ ‫ﻷﻧﻬﺎ ﻋﻨﺪﻩ ﻣﻀﺒﻮﻃﺔ ﻓﻼ ﻳﻜﻮﻥ ﺧﻄﺆﻩ ﺧﻄﺄ ﻓﻲ ﺍﻟﺪﻳﻦ)‪.(٢‬‬ ‫‪! ١٣‬ت  أل ا‬ ‫ﻳﻨﻘﺴﻢ ﺩﻳﻦ ﺍﷲ ﻛﻠﻪ ﺇﻟﻰ ﺛﻼﺛﺔ ﺃﺻﻮﻝ‪ :‬ﻋﻠﻢ ﻭﻋﻤﻞ ﻭﺗﺮﻙ‪ .‬ﻭﺍﻟﻌﻠﻢ ﻫﻮ ﻣﺎ ﺗﻌﺒﺪ‬ ‫ﺍﷲ ﻋﺒﺎﺩﻩ ﺑﻌﻠﻤﻪ ﻛﺎﻟﺘﻮﺣﻴﺪ‪ ،‬ﻭﺍﻟﻮﻋﺪ ﻭﺍﻟﻮﻋﻴﺪ‪ ،‬ﻭﺍﻟﻮﻻﻳﺔ‪ ،‬ﻭﺍﻟﺒﺮﺍﺀﺓ‪ ،‬ﻭﺍﻟﺜﻮﺍﺏ‬ ‫)‪ (١‬ﺍﺑﻦ ﺳﻼﻡ ﺍﻹﺑﺎﺿﻲ‪ :‬ﺍﻹﺳﻼﻡ ﻭﺗﺎﺭﻳﺨﻪ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﺭ‪ .‬ﻑ‪ .‬ﺷﻔﺎﺭﺗﺰ‪ ،‬ﻭﺳﺎﻟﻢ ﺑﻦ ﻳﻌﻘﻮﺏ‪ ،‬ﺩﺍﺭ ﺇﻗﺮﺃ‬ ‫ﻟﻠﻨﺸﺮ ﻭﺍﻟﺘﻮﺯﻳﻊ ﻭﺍﻟﻄﺒﺎﻋﺔﻟﺒﻨﺎﻥ‪ ،‬ﻁ ‪١٤٠٥ ،١‬ﻫ‪١٩٨٥/‬ﻡ‪ ،‬ﺹ ‪ .١٤‬ﻭﺳﻨﺬﻛﺮﻩ ﻓﻴﻤﺎ ﺑﻌﺪ‪ :‬ﺍﺑﻦ‬ ‫ﺳﻼﻡ‪ :‬ﺍﻹﺳﻼﻡ ﻭﺗﺎﺭﻳﺨﻪ‪.‬‬ ‫)‪ (٢‬ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٤١٩‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪64‬‬ ‫ﻭﺍﻟﻌﻘﺎﺏ‪ ،‬ﻭﺍﻟﺠﻨﺔ ﻭﺍﻟﻨﺎﺭ)‪ .(١‬ﻭﻫﻲ ﻣﻮﺿﻮﻋﺎﺕ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﺍﻟﻮﺍﺟﺐ ﻋﻠﻰ‬ ‫ﺍﻟﻤﺠﺘﻬﺪ ﻭﺍﻟﻌﺎﻟﻢ ﻓﻲ ﺍﻟﺪﻳﻦ ﺍﻹﻟﻤﺎﻡ ﺑﻬﺎ‪.‬‬ ‫ﻭﺍﻟﻤﻮﺿﻮﻋﺎﺕ ﺍﻟﺘﻲ ﻳﺒﺤﺜﻬﺎ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﻫﻲ‪:‬‬ ‫ﺃﺫﺍﺕ ﺍﷲ ﺗﻌﺎﻟﻰ‪ :‬ﻟﻤﻌﺮﻓﺔ ﻣﺎ ﻳﺠﺐ ﻓﻲ ﺣﻖ ﺍﷲ‪ ،‬ﻭﻣﺎ ﻳﺴﺘﺤﻴﻞ‪ ،‬ﻭﻣﺎ ﻳﺠﻮﺯ‪.‬‬ ‫ﺍﻟﻌﻠﻢ ﺑﺎﻟﺪﻳﻦ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ‪ :‬ﺍﻟﻌﻠﻢ ﺑﺎﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﺍﻟﻌﻠﻢ ﺑﻤﺎ ﻳﺠﻮﺯ ﻋﻠﻴﻪ‪،‬‬ ‫ﻭﺍﻟﻌﻠﻢ ﺑﻤﺎ ﻳﺴﺘﺤﻴﻞ ﻋﻠﻴﻪ‪.‬‬ ‫ﻓﺄﻣﺎ ﺍﻟﻌﻠﻢ ﺑﻤﺎ ﻳﺠﺐ ﻟﻪ ﻓﻬﻮ ﻋﻠﻰ ﺛﻼﺛﺔ‪ :‬ﺍﻟﻮﺟﻮﺩ‪ ،‬ﻭﺍﻟﻮﺣﺪﺍﻧﻴﺔ‪ ،‬ﻭﺍﻟﻜﻤﺎﻝ‪.‬‬ ‫ﻭﺍﻟﺬﻱ ﻳﺠﻮﺯ ﻋﻠﻴﻪ ﺛﻼﺛﺔ‪ :‬ﺇﻳﺠﺎﺩ ﺍﻟﻌﺎﻟﻢ ﻭﺇﻋﺪﺍﻣﻪ ﺑﻌﺪ ﻭﺟﻮﺩﻩ ﻭﺇﻋﺎﺩﺗﻪ ﺑﻌﺪ‬ ‫ﺇﻋﺪﺍﻣﻪ‪.‬‬ ‫ﻭﺍﻟﺬﻱ ﻳﺴﺘﺤﻴﻞ ﻋﻠﻴﻪ ﺛﻼﺛﺔ‪ :‬ﺍﻟﺘﺸﺒﻴﻪ‪ ،‬ﻭﺍﻟﺘﺸﺮﻳﻚ ﻭﺍﻟﻨﻘﺎﺋﺺ‪.‬‬ ‫ﺏﺫﻭﺍﺕ ﺍﻟﺮﺳﻞ ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ؛ ﻟﻤﻌﺮﻓﺔ ﻣﺎ ﻳﺠﺐ ﻓﻲ ﺣﻘﻬﻢ‪ ،‬ﻭﻣﺎ‬ ‫ﻳﺴﺘﺤﻴﻞ‪ ،‬ﻭﻣﺎ ﻳﺠﻮﺯ‪.‬‬ ‫ﺃﻳﻀﺎ‪ :‬ﺍﻟﻌﻠﻢ ﺑﻤﺎ ﻳﺠﺐ ﺇﺛﺒﺎﺗﻪ‬ ‫ﻭﺃﻣﺎ ﺍﻟﻌﻠﻢ ﺑﺎﻟﺮﺳﻮﻝ ‪ : ‰‬ﻓﻬﻮ ﻋﻠﻰ ﺛﻼﺛﺔ ‬ ‫ﻟﻠﺮﺳﻮﻝ‪ ،‬ﻭﺍﻟﻌﻠﻢ ﺑﻤﺎ ﻳﺠﺐ ﻧﻔﻴﻪ ﻋﻨﻪ‪ ،‬ﻭﺍﻟﻌﻠﻢ ﺑﻤﺎ ﻳﺠﻮﺯ ﻋﻠﻴﻪ‪.‬‬ ‫ﻓﺎﻟﺬﻱ ﻳﺠﺐ ﺇﺛﺒﺎﺗﻪ ﻟﻠﺮﺳﻮﻝ ‪ : ‰‬ﺍﻟﺼﺪﻕ‪ ،‬ﻭﺍﻷﻣﺎﻧﺔ‪ ،‬ﻭﺍﺗﺒﺎﻉ ﺍﻟﺤﻖ ﻓﻲ ﺃﻓﻌﺎﻟﻪ‬ ‫ﻭﺃﻗﻮﺍﻟﻪ‪.‬‬ ‫ﻭﺍﻟﺬﻱ ﻳﺠﺐ ﻧﻔﻴﻪ ﻋﻨﻪ‪ :‬ﺍﻟﻜﺬﺏ‪ ،‬ﻭﺍﻟﺨﻴﺎﻧﺔ ﻭﺍﺗﺒﺎﻉ ﺍﻟﺒﺎﻃﻞ ﻓﻲ ﺃﻗﻮﺍﻟﻪ ﻭﺃﻓﻌﺎﻟﻪ‪.‬‬ ‫ﻭﺍﻟﺬﻱ ﻳﺠﻮﺯ ﻋﻠﻴﻪ‪ :‬ﻫﻮ ﻣﺎ ﻳﺠﻮﺯ ﻋﻠﻰ ﺍﻟﺒﺸﺮ ﻣﻦ ﺍﻻﻧﺘﻔﺎﻉ ﻭﺍﻻﺳﺘﻘﺮﺍﺭ ﺍﻟﺬﻱ‬ ‫ﻳﻨﺎﻓﻲ ﺍﻟﺘﻜﻠﻴﻒ‪.‬‬ ‫)‪ (١‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٤‬ﺹ ‪.٢٠‬‬ ‫‪65‬‬‫ﺍﻟﺒﺎﺏ ﺍﻷﻭﻝ‪ :‬ﻣﺬﻫﺐ ﺍﻹﺑﺎﺿ ﻴﺔ ﻓﻲ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬ ‫ﻭﺃﻣﺎ ﺍﻟﻌﻠﻢ ﺑﻤﺎ ﺟﺎﺀﺕ ﺑﻪ ﺍﻟﺮﺳﻞ ‪ 1‬ﻓﻌﻠﻰ ﺛﻼﺛﺔ‪ :‬ﺍﻟﻮﺣﻲ‪ ،‬ﻭﺍﻟﺘﻜﻠﻴﻒ‪،‬‬ ‫ﻭﺍﻟﺠﺰﺍﺀ ﻋﻠﻰ ﺍﻟﺘﻜﻠﻴﻒ)‪.(١‬‬ ‫ﺝﺍﻷﻣﻮﺭ ﺍﻟﻐﻴﺒﻴﺔ‪ :‬ﻭﻫﻲ ﺍﻟﺘﻲ ﻻ ﻳﻤﻜﻦ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻴﻬﺎ ﻟﻤﻌﺮﻓﺘﻬﺎ ﻭﺍﻹﻳﻤﺎﻥ ﺑﻬﺎ‬ ‫ﺇﻻ ﻋﻦ ﻃﺮﻳﻖ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﺃﻭ ﺣﺪﻳﺚ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪ .‬ﻭﺫﻟﻚ ﻣﺜﻞ‪:‬‬ ‫ﻛﺘﺐ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻣﻼﺋﻜﺘﻪ‪ ،‬ﻭﺭﺳﻠﻪ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ‪ ،‬ﻭﺍﻟﺠﻨﺔ ﻭﺍﻟﻨﺎﺭ‪ ...‬ﺇﻟﻰ‬ ‫ﻭﺳﻨ‪‬ﺔ ﺭﺳﻮﻟﻪ ﮊ ‪.‬‬ ‫ﺁﺧﺮﻩ‪ ،‬ﻭﺗﺤﺪﻳﺪ ﻫﺬﻩ ﺍﻟﻤﻮﺿﻮﻋﺎﺕ ﺟﺎﺀ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ‬ ‫ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪r q p on m l k j i h g ﴿ :‬‬ ‫‪ ~ } |{ z y x w v u t s‬ﮯ¡‬ ‫‪] ﴾ ¥ ¤ £ ¢‬ﺍﻟﺒﻘﺮﺓ‪.[٢٨٥ :‬‬ ‫ﻛﻤﺎ ﺃﻥ ﻣﻮﺿﻮﻋﺎﺕ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﺃﻭ ﺍﻟﻌﻘﻴﺪﺓ ﻣﺄﺧﻮﺫﺓ ﻣﻦ ﺣﺪﻳﺚ‬ ‫ﺟﺒﺮﻳﻞ ‪ . ‰‬ﺇﺫ ﻳﻘﻮﻝ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ‪ : 5‬ﺑﻴﻨﻤﺎ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﺟﺎﻟﺲ ﻣﻊ‬ ‫ﺃﺻﺤﺎﺑﻪ ﺇﺫ ﺃﺗﺎﻩ ‬ ‫ﺁﺕ ﺣﺴﻦ ﺍﻟﻮﺟﻪ ﻃﻴﺐ ﺍﻟﺮﺍﺋﺤﺔ ﻓﻘﺎﻝ‪ :‬ﺃﺩﻧﻮ ﻣﻨﻚ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ؟‬ ‫ﻗﺎﻝ‪» :‬ﻧﻌﻢ«‪ .‬ﻓﺪﻧﺎ‪ .‬ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻣﺎ ﺍﻹﻳﻤﺎﻥ؟ ﻓﻘﺎﻝ ‪» : ‰‬ﺃﻥ ﺗﺆﻣﻦ ﺑﺎﷲ ﻭﻣﻼﺋﻜﺘﻪ‬ ‫ﻭﻛﺘﺒﻪ ﻭﺭﺳﻠﻪ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻭﺍﻟﻘﺪﺭ ﺧﻴﺮﻩ ﻭﺷﺮﻩ ﺃﻧﻪ ﻣﻦ ﺍﷲ«‪ .‬ﻓﻘﺎﻝ‪ :‬ﺻﺪﻗﺖ‪.‬‬ ‫ﻭﻗﺎﻝ‪ :‬ﻣﺎ ﺍﻹﺳﻼﻡ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ؟ ﻗﺎﻝ‪» :‬ﺇﻗﺎﻡ ﺍﻟﺼﻼﺓ ﻭﺇﻳﺘﺎﺀ ﺍﻟﺰﻛﺎﺓ ﻭﺻﻴﺎﻡ ﺷﻬﺮ‬ ‫ﺭﻣﻀﺎﻥ‪ ،‬ﻭﺍﻻﻏﺘﺴﺎﻝ ﻣﻦ ﺍﻟﺠﻨﺎﺑﺔ‪ ،‬ﻭﺣﺞ ﺍﻟﺒﻴﺖ ﻣﻦ ﺍﺳﺘﻄﺎﻉ ﺇﻟﻴﻪ ﺳﺒﻴﻼ«‪ .‬ﻗﺎﻝ‪:‬‬ ‫ﺻﺪﻗﺖ‪ .‬ﺛﻢ ﺗﻐﻴﺐ ﻓﺈﺫﺍ ﻫﻮ ﺟﺒﺮﻳﻞ ‪.(٢) ‰‬‬ ‫)‪ (١‬ﺍﻟﺠﻴﻄﺎﻟﻲ‪ :‬ﻗﻨﺎﻃﺮ ﺍﻟﺨﻴﺮﺍﺕ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٩٢‬ ‪.٩٣‬‬ ‫)‪ (٢‬ﺍﻟﺮﺑﻴﻊ ﺑﻴﻦ ﺣﺒﻴﺐ‪ :‬ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﺍﻟﻤﻄﺒﻌﺔ ﺍﻟﺴﻠﻔﻴﺔﺍﻟﻘﺎﻫﺮﺓ‪١٣٤٩ ،‬ﻫ ‪ ،٥/٣ ،‬ﺍﻟﺤﺪﻳﺚ‬ ‫ﺃﻳﻀﺎ‪ .‬ﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ﻟﻠﻨﺴﺎﺋﻲ‪ ،‬ﺭﻗﻢ‬ ‫ﺭﻗﻢ ‪ .٧٦٩‬ﻭﺳﻮﻑ ﻧﺴﺘﺨﺪﻡ ﻃﺒﻌﺔ ﺃﺧﺮﻯ ﻣﻦ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ‬ ‫)‪ ،(٥٨٥٢‬ﻛﺘﺎﺏ ﺍﻟﻌﻠﻢ‪ ،‬ﺑﺎﺏ ﺗﻮﻗﻴﺮ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﺣﺴﻦ ﻋﺒﺪ ﺍﻟﻤﻨﻌﻢ ﺷﻠﺒﻲ‪ ،‬ﺇﺷﺮﺍﻑ‪ :‬ﺷﻌﻴﺐ‬ ‫ﺍﻷﺭﻧﺎﺅﻭﻁ‪ ،‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﺑﻴﺮﻭﺕ‪ ،‬ﻟﺒﻨﺎﻥ‪) ،‬ﺩ‪ .‬ﺕ(‪.٣٨٠/٥ ،‬‬ ‫ﻭﻟﻔﻈﻪ ﻓﻲ ﺍﻷﺭﺑﻌﻴﻦ ﺍﻟﻨﻮﻭﻳﺔ ﻋﻦ ﻋﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ ‪ ƒ‬ﻗﺎﻝ‪ :‬ﺑﻴﻨﻤﺎ ﻧﺤﻦ ﻋﻨﺪ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﺫﺍﺕ‬ ‫ﻳﻮﻡ ﺇﺫ ﻃﻠﻊ ﻋﻠﻴﻨﺎ ﺭﺟﻞ ﺷﺪﻳﺪ ﺑﻴﺎﺽ ﺍﻟﺜﻴﺎﺏ ﺷﺪﻳﺪ ﺳﻮﺍﺩ ﺍﻟﺸﻌﺮ‪ ،‬ﻻ ﻳﺮﻯ ﻋﻠﻴﻪ ﺃﺛﺮ ﺍﻟﺴﻔﺮ‪ ،‬ﻭﻻ =‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪66‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔﺃﺣﻴﺎ ﻧﺎﺃﺭﺑﻌﺔ ﻣﻦ ﺃﺻﻮﻝ ﻟﻠﺪﻳﻦ‪ ،‬ﺇﻻ ﺃﻧﻬﺎ ﻓﻲ‬ ‫‬‫ﺗﺬﻛﺮ ﺍﻟﻤﺼﺎﺩﺭ‬ ‫ﺃﺣﻴﺎﻥ ﺃﺧﺮﻯ ﺗﺼﻞ ﺑﻬﺎ ﺇﻟﻰ ﻋﺸﺮﺓ؛ ﻓﻴﺬﻛﺮ ﻋﺎﻣﺮ ﺍﻟﺸﻤﺎﺧﻲ )ﺕ ‪٧٥٠‬ﻫ‪١٣٤٩/‬ﻡ(‬ ‫ﺃﻧﻬﺎ‪» :‬ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺍﻟﻘﺪﺭ‪ ،‬ﺍﻟﻌﺪﻝ‪ ،‬ﺍﻟﻮﻋﺪ ﻭﺍﻟﻮﻋﻴﺪ‪ ،‬ﺍﻟﻤﻨﺰﻟﺔ ﺑﻴﻦ ﺍﻟﻤﻨﺰﻟﺘﻴﻦ‪ ،‬ﺃﻻ‬ ‫ﻣﻨﺰﻟﺔ ﺑﻴﻦ ﺍﻟﻤﻨﺰﻟﺘﻴﻦ‪ ،‬ﻭﺍﻷﺳﻤﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ‪ ،‬ﻭﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ‪ ،‬ﻭﺍﻟﻮﻻﻳﺔ ﻭﺍﻟﺒﺮﺍﺀﺓ‪،‬‬ ‫ﻭﺍﻷﺳﻤﺎﺀ ﻭﺍﻷﺣﻜﺎﻡ«)‪.(١‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻗﺪ ﺗﻨﺎﻭﻟﺖ ﻣﺒﺪﺃ ﻧﻔﻲ ﺍﻟﻮﺭﺍﺛﺔ ﻋﻦ ﺍﻹﻣﺎﻣﺔ‪،‬‬ ‫‬‫ﻭﺍﻟﻨﻮﺍﺓ ﺍﻷﻭﻟﻰ ﻟﻠﻌﻘﻴﺪﺓ‬ ‫ﻭﺗﻠﻤﻴﺢ ﺇﻟﻰ ﺍﻟﻮﻻﻳﺔ ﻭﺍﻟﺒﺮﺍﺀﺓ‪ ،‬ﻭﺭﻓﺾ ﻗﻀﻴﺔ ﺍﻟﻤﻬﺪﻱ ﺍﻟﻤﻨﺘﻈﺮ‪ ،‬ﻛﻤﺎ ﺃﺛﻴﺮﺕ ﻗﻀﻴﺔ‬ ‫ﺍﻟﻘﺪﺭ‪ ،‬ﻭﺍﻟﺤﺪﻳﺚ ﻋﻦ ﺃﻥ ﺍﷲ ﺧﺎﻟﻖ ﺍﻟﺨﻴﺮ ﻭﺍﻟﺸﺮ‪.‬‬ ‫ﺛﻢ ﺃﺿﻴﻒ ﺇﻟﻴﻬﺎﻓﻴﻤﺎ ﺑﻌﺪﻋﺪﺓ ﻗﻀﺎﻳﺎ ﺗﺘﻨﺎﻭﻝ ﺍﻹﻳﻤﺎﻥ ﺑﺎﷲ ﺗﻌﺎﻟﻰ ﻭﺃﺳﻤﺎﺋﻪ‬ ‫ﻭﺻﻔﺎﺗﻪ‪ ،‬ﻭﺍﻹﺳﻼﻡ ﻭﺍﻹﻳﻤﺎﻥ‪ ،‬ﻭﺍﻟﻮﻻﻳﺔ ﻭﺍﻟﺒﺮﺍﺀﺓ‪ ،‬ﺍﻟﺒﺮﺍﺀﺓ ﻣﻦ ﺍﻟﻔﺮﻕ ﺍﻟﻀﺎﻟﺔ‪:‬‬ ‫ﺍﻟﺼﻔﺎﺗﻴﺔ‪ ،‬ﺍﻟﺸﻴﻌﺔ‪ ،‬ﺍﻷﺯﺍﺭﻗﺔ‪ ،‬ﻭﺃﺻﻨﺎﻑ ﺍﻟﺨﻮﺍﺭﺝ‪ ،‬ﻭﺍﻟﻤﻌﺘﺰﻟﺔ ﻭﺍﻟﺠﻬﻤﻴﺔ‪ .‬ﻭﻓﻲ ﻛﻞ‬ ‫ﺫﻟﻚ ﻳﺬﻛﺮ ﺳﺒﺐ ﺍﻟﺒﺮﺍﺀﺓ‪.‬‬ ‫ﻭﻳﺬﻛﺮ ﺍﻟﺴﺎﻟﻤﻲ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﻓﻲ ﺃﺭﺑﻌﺔ ﺃﺻﻮﻝ ﻫﻲ ﻣﻮﺿﻮﻋﺎﺕ‪ :‬ﺍﻻﻋﺘﻘﺎﺩ‪،‬‬ ‫ﻭﻣﺎ ﻻ ﻳﺴﻊ ﺟﻬﻠﻪ ﻣﻦ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻭﺍﻟﻮﻋﺪ ﻭﺍﻟﻮﻋﻴﺪ‪ ،‬ﻭﺃﺣﻜﺎﻡ ﺍﻟﻨﺒﻮﺍﺕ‪ ،‬ﻭﺍﻟﻮﻻﻳﺔ‬ ‫ﻳﻌﺮﻓﻪ ﻣﻨﺎ ﺃﺣﺪ ﺣﺘﻰ ﺟﻠﺲ ﺍﻟﻨﺒﻲ ﮊ ﻓﺄﺳﻨﺪ ﺭﻛﺒﺘﻴﻪ ﺇﻟﻰ ﺭﻛﺒﺘﻴﻪ‪ ،‬ﻭﻭﺿﻊ ﻛﻔﻪ ﻋﻠﻰ ﻓﺨﺬﻳﻪ‪ ،‬ﻭﻗﺎﻝ‪:‬‬‫=‬ ‫ﻳﺎ ﻣﺤﻤﺪ ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﺍﻹﺳﻼﻡ‪ .‬ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪» :‬ﺍﻹﺳﻼﻡ ﺃﻥ ﺗﺸﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺃﻥ‬ ‫ﻣﺤﻤﺪ ﺍ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻭﺗﻘﻴﻢ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﺗﺆﺗﻲ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﺗﺼﻮﻡ ﺭﻣﻀﺎﻥ‪ ،‬ﻭﺗﺤﺞ ﺍﻟﺒﻴﺖ ﺇﻥ ﺍﺳﺘﻄﻌﺖ‬ ‫ﺇﻟﻴﻪ ﺳﺒﻴﻼ«‪ .‬ﻗﺎﻝ‪ :‬ﺻﺪﻗﺖ‪ .‬ﻗﺎﻝ‪ :‬ﻓﺄﺧﺒﺮﻧﻲ ﻋﻦ ﺍﻹﻳﻤﺎﻥ‪ .‬ﻗﺎﻝ‪» :‬ﺃﻥ ﺗﺆﻣﻦ ﺑﺎﷲ ﻭﻣﻼﺋﻜﺘﻪ ﻭﻛﺘﺒﻪ‬ ‫ﻭﺭﺳﻠﻪ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ‪ ،‬ﻭﺗﺆﻣﻦ ﺑﺎﻟﻘﺪﺭ ﺧﻴﺮﻩ ﻭﺷﺮﻩ«‪ .‬ﻗﺎﻝ‪ :‬ﺻﺪﻗﺖ‪ .‬ﻗﺎﻝ‪ :‬ﻓﺄﺧﺒﺮﻧﻲ ﻋﻦ ﺍﻹﺣﺴﺎﻥ‪.‬‬ ‫ﻗﺎﻝ‪» :‬ﺃﻥ ﺗﻌﺒﺪ ﺍﷲ ﻛﺄﻧﻚ ﺗﺮﺍﻩ‪ ،‬ﻓﺈﻥ ﻟﻢ ﺗﻜﻦ ﺗﺮﺍﻩ ﻓﺈﻧﻪ ﻳﺮﺍﻙ«‪ .‬ﻓﺄﺧﺒﺮﻧﻲ ﻋﻦ ﺍﻟﺴﺎﻋﺔ‪ .‬ﻗﺎﻝ‪:‬‬ ‫»ﻣﺎ ﺍﻟﻤﺴﺆﻭﻝ ﻋﻨﻬﺎ ﺑﺄﻋﻠﻢ ﻣﻦ ﺍﻟﺴﺎﺋﻞ«‪ .‬ﻗﺎﻝ‪ :‬ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﺃﻣﺎﺭﺗﻬﺎ‪ .‬ﻗﺎﻝ‪» :‬ﺃﻥ ﺗﻠﺪ ﺍﻷﻣﺔ ﺭﺑﺘﻬﺎ‪ ،‬ﻭﺃﻥ‬ ‫ﺗﺮﻯ ﺍﻟﺤﻔﺎﺓ ﺍﻟﻌﺮﺍﺓ ﺍﻟﻌﺎﻟﺔ ﺭﻋﺎﺓ ﺍﻟﺸﺎﺓ ﻳﺘﻄﺎﻭﻟﻮﻥ ﻓﻲ ﺍﻟﺒﻨﻴﺎﻥ«‪ .‬ﺛﻢ ﺍﻧﻄﻠﻖ ﻓﻠﺒﺚ ﻣﻠ ‪‬ﻴﺎ‪ ،‬ﺛﻢ ﻗﺎﻝ‪:‬‬ ‫»ﻳﺎ ﻋﻤﺮ ﺃﺗﺪﺭﻱ ﻣﻦ ﺍﻟﺴﺎﺋﻞ؟ ﻗﻠﺖ‪ :‬ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺃﻋﻠﻢ‪ .‬ﻗﺎﻝ‪ :‬ﻓﺈﻧﻪ ﺟﺒﺮﻳﻞ ﺃﺗﺎﻛﻢ ﻳﻌﻠﻤﻜﻢ ﺩﻳﻨﻜﻢ«‪.‬‬ ‫ﺭﻭﺍﻩ ﻣﺴﻠﻢ‪ :‬ﺍﻹﻳﻤﺎﻥ‪ ،‬ﺭﻗﻢ )‪ .(١‬ﺃﺑﻮ ﺩﺍﻭﺩ‪ :‬ﺳﻨﻨﻪ ‪ .١٦‬ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ‪.٣١٩ :١‬‬ ‫)‪ (١‬ﺍﻟﺸﻤﺎﺧﻲ‪ :‬ﺍﻟﺪﻳﺎﻧﺎﺕ‪ ،‬ﺹ ‪ ٣٥٧‬ ‪.٣٥٩‬‬ ‫‪67‬‬‫ﺍﻟﺒﺎﺏ ﺍﻷﻭﻝ‪ :‬ﻣﺬﻫﺐ ﺍﻹﺑﺎﺿ ﻴﺔ ﻓﻲ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬ ‫ﻭﺍﻟﺒﺮﺍﺀﺓ‪ ،‬ﻭﻋﻠﻢ ﻛﻞ ﻣﺎ ﺛﺒﺖ ﻣﻦ ﺍﻟﺪﻳﻦ ﺑﺎﻟﻀﺮﻭﺭﺓ ﻭﻳﺴﻤﻰ ﻫﺬﺍ ﺍﻟﻤﻌﻨﻰ ﺃﺻﻮﻝ‬ ‫ﺍﻟﺪﻳﻦ؛ ﻷﻥ ﺍﻟﺪﻳﻦ ﻻ ﻳﻘﻮﻡ ﺇﻻ ﺑﻪ‪ ،‬ﻓﻼ ﺩﻳﻦ ﻟﻤﻦ ﻟﻢ ﻳﺼﺢ ﺍﻋﺘﻘﺎﺩﻩ)‪.(١‬‬ ‫ﻭﻳﺤﺪﺩﻩ ﺍﻟﺸﻘﺼﻲ ﻓﻲ ﺧﻤﺴﺔ ﺃﺻﻮﻝ ﻗﺎﺋﻼ‪ :‬ﺟﻌﻞ ﺩﻳﻦ ﺍﷲ ﻓﻲ ﺧﻤﺴﺔ ﺃﺷﻴﺎﺀ‪:‬‬ ‫ﻣﻌﺮﻓﺔ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﺍﻟﺘﻮﺣﻴﺪ ﻣﻊ ﺃﺩﺍﺀ ﺍﻟﻔﺮﺍﺋﺾ ﻓﻲ ﺃﻭﻗﺎﺗﻬﺎ ﺑﻜﻤﺎﻟﻬﺎ‪ ،‬ﻭﺍﺟﺘﻨﺎﺏ‬ ‫ﺟﻤﻴﻌﺎ‪ ،‬ﻭﻓﺮﺍﺩﻯ ﻣﻦ ﻟﺪﻥ ﺁﺩﻡ ‪‰‬‬ ‫‬‫ﺍﻟﻜﺒﺎﺋﺮ‪ ،‬ﻭﻭﻻﻳﺔ ﺃﻫﻞ ﺍﻟﻄﺎﻋﺔ ﻣﻦ ﺍﻟﻤﻜﻠﻔﻴﻦ‬ ‫ﺇﻟﻰ ﺃﻥ ﻳﻔﻨﻰ ﺍﻟﺨﻠﻖ‪ .‬ﻫﺬﻩ ﺟﻤﻠﺔ ﺩﻳﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻣﻦ ﺍﻷﻭﻟﻴﻦ ﻭﺍﻵﺧﺮﻳﻦ‪ .‬ﻭﻫﺬﻩ‬ ‫ﺍﻟﺨﺼﺎﻝ ﺍﻟﺨﻤﺲ ﻓﺮﺽ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻓﻤﻦ ﺗﺮﻙ ﺧﺼﻠﺔ ﻣﻨﻬﺎ ﻛﻔﺮ)‪.(٢‬‬ ‫ﺃﻣﺎ ﺍﻟﺤﻀﺮﻣﻲ ﻓﻴﺬﻛﺮ ﻫﺬﻩ ﺍﻷﺻﻮﻝ ﻓﻲ ﺳﺒﻌﺔ ﻋﺸﺮ ﺃﺻﻞ‪ ،‬ﻓﺈﻥ ﺟﺤﺪ ﺍﻟﻌﺒﺪ‬ ‫ﻣﺸﺮﻛﺎ)‪.(٣‬‬ ‫‬‫ﺷﻴ ﺌﺎ ﻣﻨﻬﺎ ﺃﻭ ﺷﻚ ﻓﻴﻪ ﺑﻌﺪ ﺫﻟﻚ ﻛﺎﻥ‬ ‫ﻭﻳﺴﻤﻲ ﺍﻟﺒﺴﻴﻮﻱ ﻫﺬﻩ ﺍﻟﻤﻮﺿﻮﻋﺎﺕ ﺃﻭ ﺍﻷﺻﻮﻝ‪ :‬ﺟﻤﻠﺔ ﺍﻹﻳﻤﺎﻥ ﻭﻳﺤﺪﺩﻫﺎ‬ ‫ﻓﻲ‪ :‬ﺍﻹﻳﻤﺎﻥ ﺑﺎﷲ ﻭﻣﻼﺋﻜﺘﻪ ﻭﺃﻧﺒﻴﺎﺋﻪ ﻭﺟﻤﻴﻊ ﺭﺳﻠﻪ ﻭﻛﺘﺒﻪ ﺍﻟﺘﻲ ﺟﺎﺀﺕ ﺑﻬﺎ ﺍﻟﺮﺳﻞ‪،‬‬ ‫ﻭﺟﻤﻴﻊ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﻣﻦ ﻛﺘﺎﺏ‪ ،‬ﻭﺑﻤﺎ ﺃﺭﺳﻞ ﻣﻦ ﺭﺳﻮﻝ‪ ،‬ﻭﺍﻟﺠﻨﺔ ﻭﺍﻟﻨﺎﺭ‪ ،‬ﻭﺍﻟﺜﻮﺍﺏ‬ ‫ﻭﺍﻟﻌﻘﺎﺏ‪ ،‬ﻭﺍﻟﻮﻋﺪ ﻭﺍﻟﻮﻋﻴﺪ‪ ،‬ﻭﻣﻌﺮﻓﺔ ﺣﻖ ﺍﷲ‪ ،‬ﻭﻣﻌﺮﻓﺔ ﻓﺮﺍﺋﻀﻪ ﻭﺃﺩﺍﺋﻬﺎ ﻛﻤﺎ‬ ‫ﺍﻓﺘﺮﺽ‪ ،‬ﻭﺍﺟﺘﻨﺎﺏ ﺍﻟﻤﺤﺎﺭﻡ ﻛﻠﻬﺎ‪ ،‬ﻭﺍﻹﻗﺮﺍﺭ ﺑﻤﺎ ﺟﺎﺀ ﻣﻦ ﺍﷲ‪ ،‬ﻭﺍﻟﻮﻻﻳﺔ ﻟﻠﻤﺆﻣﻨﻴﻦ‪،‬‬ ‫ﻭﺗﺤﺮﻳﻢ ﺩﻣﺎﺋﻬﻢ ﻭﺃﻣﻮﺍﻟﻬﻢ ﻭﺳﺒﺎﺋﻬﻢ‪ ،‬ﻭﺍﻟﻌﺪﺍﻭﺓ ﻷﻫﻞ ﺍﻟﻀﻼﻝ ﻭﺍﻟﺒﺮﺍﺀﺓ ﻣﻨﻬﻢ‪،‬‬ ‫ﻭﺍﻟﺨﻠﻊ ﻟﻬﻢ ﺣﺘﻰ ﻳﺮﺟﻌﻮﺍ ﺇﻟﻰ ﺍﻟﺤﻖ ﻋﻦ ﻇﻠﻤﻬﻢ‪ ،‬ﻭﻳﻔﻴﺌﻮﺍ ﺇﻟﻰ ﺃﻣﺮ ﺍﷲ‪ ،‬ﻭﻣﻌﺮﻓﺔ‬ ‫ﺍﻟﺜﻮﺍﺏ ﻋﻠﻰ ﺍﻹﻳﻤﺎﻥ‪ ،‬ﻭﺍﻟﻌﻘﺎﺏ ﻋﻠﻰ ﺍﻟﻜﻔﺮ ﻭﺍﻟﻀﻼﻝ)‪.(٤‬‬ ‫ﻭﻳﻼﺣﻆ ﻫﻨﺎ ﺃﻥ ﺍﻟﺒﺴﻴﻮﻱ ﻗﺪ ﺿﻢ ﻓﻲ ﺣﺪﻳﺜﻪ ﻫﺬﺍ ﻋﻦ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦﻛﻤﺎ‬ ‫ﺍﻹﺑﺎﺿﻴﺔﻭﺍﻟﺬﻱ ﻳﺸﻤﻞ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﺍﻟﺴﺘﺔ ﺍﻟﺘﻲ ﺳﺒﻖ ﺃﻥ ﺫﻛﺮﻧﺎﻫﺎ‪،‬‬ ‫‬‫ﻳﻔﻬﻤﻪ‬ ‫)‪ (١‬ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.١٥٢‬‬ ‫)‪ (٢‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٢٦٣‬ ‪.٢٦٤‬‬ ‫)‪ (٣‬ﺍﻟﺤﻀﺮﻣﻲ‪ :‬ﻣﺨﺘﺼﺮ ﺍﻟﺨﺼﺎﻝ‪ ،‬ﺹ ‪.١٠٣‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﺑﻦ ﺟﻌﻔﺮ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٦٤‬‬ ‫‬‫)‪ (٤‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٦٠٠‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪68‬‬ ‫ﻭﺃﺿﺎﻑ ﺇﻟﻴﻬﺎ ﺃﺻﻞ ﺍﻟﻮﻋﺪ ﻭﺍﻟﻮﻋﻴﺪ‪ ،‬ﻭﺃﺻﻞ ﺍﻷﻣﺮ ﺑﺎﻟﻤﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ‬ ‫ﺃﻳﻀﺎ ﺿﻤﻦ‬ ‫ﺍﻟﻤﻨﻜﺮ‪ ،‬ﻭﺃﺻﻞ ﺍﻟﻮﻻﻳﺔ ﻭﺍﻟﺒﺮﺍﺀﺓ‪ ،‬ﺇﺫ ﻳﻌﺘﻘﺪ ﺃﻥ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﺩﺍﺧﻠﺔ ‬ ‫ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﺍﻟﺘﻲ ﺩﻋﺎ ﺇﻟﻴﻬﺎ‪.‬‬ ‫‪  \A4! ١٤‬أل ا‬ ‫ﺇﻥ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﻣﻮﺟﻮﺩﺓ ﻓﻲ ﺍﻟﻨﺼﻮﺹ ﺍﻟﺪﻳﻨﻴﺔ‪ ،‬ﻭﺍﻷﺩﻟﺔ ﺍﻟﻨﻘﻠﻴﺔ ﻣﺘﻀﺎﻓﺮﺓ‬ ‫ﻋﻠﻰ ﺑﻴﺎﻧﻬﺎ ﻭﺇﻳﻀﺎﺣﻬﺎ‪ .‬ﻏﻴﺮ ﺃﻥ ﺍﻷﻣﺮ ﻗﺪ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﻧﻈﺮ ﻋﻘﻠﻲ ﻓﻲ ﺻﻴﺎﻏﺔ‬ ‫ﺍﻷﺩﻟﺔ‪ ،‬ﻭﺑﺨﺎﺻﺔ ﻟﻠﻤﻌﺎﻧﺪ‪ .‬ﻓﺘﻜﻮﻥ ﻣﻬﻤﺔ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﻣﻬﻤﺔ ﻣﺰﺩﻭﺟﺔ‪ .‬ﺃﻭﻟﻬﺎ‪ :‬ﺇﺛﺒﺎﺕ‬ ‫ﺍﻟﻌﻘﺎﺋﺪ ﺍﻹﻳﻤﺎﻧﻴﺔ‪ ،‬ﻭﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﻟﻤﺨﺎﻟﻔﻴﻦ‪.‬‬ ‫ﻭﻣﻦ ﻫﻨﺎ ﻛﺎﻥ ﻣﻨﻬﺞ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﻫﻮ ﻣﻨﻬﺞ ﻋﻘﻠﻲ ﻧﻘﻠﻲ‪ ،‬ﻳﻌﺘﻤﺪ ﻋﻠﻰ ﺍﻟﺤﺠﺔ‬ ‫ﺍﻟﻌﻘﻠﻴﺔ ﺇﻟﻰ ﺟﺎﻧﺐ ﺍﻟﺤﺠﺔ ﺍﻟﻨﻘﻠﻴﺔ‪.‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻓﻲ ﻋﻠﻢ ﺍﻟﻜﻼﻡ‪ ،‬ﺟﺎﺀ ﺍﻟﺘﺮﻛﻴﺰ‬ ‫‬‫ﻭﻗﺪ ﺗﻔﺎﻭﺗﺖ ﺍﻷﺩﻟﺔ ﺍﻟﺘﻲ ﺍﺣﺘﺞ ﺑﻬﺎ‬ ‫ﻓﻲ ﺍﻟﻤﻘﺎﻡ ﺍﻷﻭﻝ ﻋﻠﻰ ﺃﺩﻟﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‪ ،‬ﺛﻢ ﺍﻟﻌﻘﻞ‪ ،‬ﺛﻢ ﺍﻟﻠﻐﺔ‪ .‬ﻭﻧﺠﺪ ﺃﻥ‬ ‫ﺍﻟﻜﺜﻴﺮﻳﻦ ﻣﻨﻬﻢ ﺣﺮﻳﺼﻮﻥ ﻋﻠﻰ ﺇﻳﺮﺍﺩ ﻣﻔﻬﻮﻡ ﺍﻟﻌﻘﺎﺋﺪ‪ ،‬ﻭﺍﻟﻤﺮﺍﺩ ﻣﻦ ﻛﻞ ﻣﺼﻄﻠﺢ‬ ‫ﻣﺴﺘﺨﺪﻡ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ﺇﻟﻰ ﺳﺎﺣﺔ ﺍﻟﺠﺪﺍﻝ؛ ﻷﻥ ﺗﺤﺪﻳﺪ ﺍﻟﻤﺼﻄﻠﺤﺎﺕ ﻣﻦ ﺍﻷﻣﻮﺭ‬ ‫ﺍﻟﺘﻲ ﺗﻘﻠﻞ ﻣﺴﺎﺣﺔ ﺍﻟﺨﻼﻑ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺳﻨﺤﺎﻭﻝ ﺍﺗﺒﺎﻋﻪ‪ ،‬ﻭﻫﻮ ﺍﻟﻠﺠﻮﺀ ﺇﻟﻰ ﺗﺤﺪﻳﺪ‬ ‫ﺍﻟﻤﺼﻄﻠﺤﺎﺕ ﻗﺒﻞ ﻋﺮﺽ ﺃﻱ ﻣﺴﺄﻟﺔ ﻣﻦ ﻣﺴﺎﺋﻞ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‪.‬‬ ‫ﻭﺍﻷﺩﻟﺔ ﺍﻟﻨﻘﻠﻴﺔ ﺟﺎﺀﺕ ﻓﻲ ﺍﻟﻨﺼﻮﺹ ﺍﻟﺸﺮﻋﻴﺔ‪ :‬ﻗﺮﺁ ﻧﺎ ﻛﺎﻧﺖ ﺃﻡ ﺳﻨ‪‬ﺔ ﺻﺤﻴﺤﺔ‪،‬‬ ‫ﻭﺟﺎﺀﺕ ﻣﻌﻬﺎ ﺃﺩﻟﺘﻬﺎ ﺍﻟﻮﺍﺿﺤﺔ ﺍﻟﺪﻻﻟﺔ ﻋﻠﻰ ﺻﺤﺘﻬﺎ‪ .‬ﻭﻫﺬﻩ ﺍﻷﺩﻟﺔ ﻭﺇﻥ ﺳﻤﻴﺖ‬ ‫ﻧﻘﻠﻴﺔ ﺇﻻ ﺃﻧﻬﺎ ﺗﺨﺎﻃﺐ ﺍﻟﻌﻘﻞ‪.‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻣﻮﺿﻮﻋﺎﺕ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﺍﻋﺘﻤﺎ ﺩﺍ ﻋﻠﻰ ﻣﻨﻬﺞ ﻳﺸﻤﻞ‬ ‫‬‫ﻭﺗﺜﺒﺖ‬ ‫ﺣﺠﺘﻴﻦ؛ ﺇﺣﺪﺍﻫﻤﺎ‪ :‬ﻋﻘﻠﻴﺔ‪ ،‬ﻭﺍﻷﺧﺮﻯ‪ :‬ﻧﻘﻠﻴﺔ‪ ،‬ﺃﻱ‪ :‬ﻣﻨﻘﻮﻟﺔ ﻣﻦ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‬ ‫ﻭﻣﻦ ﻗﻮﻝ ﺍﻟﻨﺒﻲ ﮊ ‪.‬‬ ‫‪69‬‬‫ﺍﻟﺒﺎﺏ ﺍﻷﻭﻝ‪ :‬ﻣﺬﻫﺐ ﺍﻹﺑﺎﺿ ﻴﺔ ﻓﻲ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬ ‫ﻭﺍﺻﻄﻼﺣﺎ‪ :‬ﻫﻲ ﻣﺎ ﻳﺴﺘﺪﻝ ﺑﻪ‬ ‫‬‫ﻭﺍﻟﺤﺠﺔ ﻟﻐﺔ‪ :‬ﻣﺎ ﺛﺒﺖ ﺑﻪ ﺍﻟﻤﻌﻨﻰ ﻓﻲ ﺍﻟﺬﻫﻦ‪.‬‬ ‫ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﺧﺼﻤﻪ‪ ،‬ﻭﻗﺪ ﺗﻜﻮﻥ ﻟﻪ ﺃﻭ ﻋﻠﻴﻪ‪.‬‬ ‫ﻭﺑﻴﻦ ﺍﻟﺤﺠﺔ ﻭﺍﻟﺪﻟﻴﻞ ﻋﻤﻮﻡ ﻭﺧﺼﻮﺹ‪ ،‬ﻓﻜﻞ ﺣﺠﺔ ﺩﻻﻟﺔ‪ ،‬ﻭﻟﻴﺲ ﻛﻞ‬ ‫ﺩﻻﻟﺔ ﺣﺠﺔ)‪.(١‬‬ ‫ﻭﻳﻘﺴﻢ ﺍﻟﻮﺍﺟﺐ ﺑﺎﻋﺘﺒﺎﺭ ﻣﺼﺪﺭﻩ ﺇﻟﻰ‪ :‬ﻭﺍﺟﺐ ﻋﻘﻠﻲ‪ ،‬ﻭﻭﺍﺟﺐ ﻧﻘﻠﻲ‪.‬‬ ‫‪ ١‬ ﺍﻟﻮﺍﺟﺐ ﺍﻟﻌﻘﻠﻲ‪ :‬ﻣﺎ ﻻ ﻳﺘﺼﻮﺭ ﺍﻟﻌﻘﻞ ﻋﺪﻣﻪ‪ ،‬ﻭﻳﻘﻄﻊ ﺑﻮﺟﻮﺩﻩ‪ ،‬ﻭﻳﺴﺘﺤﻴﻞ‬ ‫ﺍﻧﺘﻔﺎﺅﻩ‪ .‬ﻭﺃﻭﺟﺐ ﺍﻟﻮﺍﺟﺒﺎﺕ ﻋﻘﻼ ﻭﺟﻮﺩ ﺍﷲ ﺗﻌﺎﻟﻰ؛ ﻷﻥ ﻓﻲ ﻓﻄﺮ ﻛﻞ ﻋﺎﻗﻞ‬ ‫ﺑﺪ ﻣﻦ ﺍﻟﻤﻮﺟﺪ‬ ‫ﺃﻧﻪ ﺇﺫﺍ ﺛﺒﺖ ﻋﻨﺪﻩ ﻭﺟﻮﺩ ﺷﻲﺀ ﺛﺒﺖ ﻭﺟﻮﺩ ﺻﺎﻧﻌﻪ‪ ،‬ﻭﺃﻧﻪ ﻻ ‬ ‫ﻗﻄﻌﺎ ﻟﻠﺘﺴﻠﺴﻞ‪.‬‬ ‫ﺍﻷﻭﻝ‪ ،‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ :‬ﺇﻥ ﺍﻟﻌﻘﻞ‬ ‫‬‫‪ ٢‬ ﺍﻟﻮﺍﺟﺐ ﺍﻟﻨﻘﻠﻲ‪ :‬ﻣﺎ ﺛﺒﺖ ﺑﺪﻟﻴﻞ ﺍﻟﻨﻘﻞ‪ .‬ﻭﻗﻮﻝ ﺟﻤﻬﻮﺭ‬ ‫ﻻ ﻣﺠﺎﻝ ﻟﻪ ﻓﻲ ﺷﻲﺀ ﻣﻦ ﺍﻟﻮﺟﻮﺏ ﺍﻟﻨﻘﻠﻲ ﻓﻲ ﺍﻻﻋﺘﻘﺎﺩ‪ .‬ﺑﻴﻨﻤﺎ ﻳﺮﻯ‬ ‫ﺍﻟﻮﺍﺭﺟﻼﻧﻲ ﻭﺍﻟﻜﺪﻣﻲ ﻭﺍﻟﻘﻄﺐ ﺃﻥ ﺍﻟﻌﻘﻞ ﺣﻜﻢ ﻓﻲ ﻣﻌﺮﻓﺔ ﻭﺟﻮﺩ ﺍﷲ‬ ‫ﺗﻌﺎﻟﻰ‪ ،‬ﻋﻨﺪ ﻋﺪﻡ ﺩﻟﻴﻞ ﺍﻟﺸﺮﻉ ﻓﻘﻂ)‪.(٢‬‬ ‫ﺃﻳﻀﺎﻣﻨﻬﺞ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﺇﻟﻰ ﺣﺠﺔ ﻋﻘﻠﻴﺔ ﻭﺣﺠﺔ ﻧﻘﻠﻴﺔ‬ ‫ﻭﻳﻘﺴﻢ ﺍﻟﺴﺎﻟﻤﻲ‬ ‫ﺃﻱ‪ :‬ﺳﻤﻌﻴﺔ‪ .‬ﻭﻳﺬﻛﺮ ﺍﻟﺤﺠﺔ ﻗﺎﺋﻼ‪ :‬ﻫﻲ ﻣﺎ ﻳﻘﻊ ﺑﻬﺎ ﺣﻘﻴﻘﺔ ﺍﻟﺸﻲﺀ ﺍﻟﻤﻨﻈﻮﺭ ﻓﻴﻪ‪،‬‬ ‫ﺃﻱ‪ :‬ﻟﻮ ﻧﻈﺮ ﺍﻟﻨﺎﻇﺮ ﻓﻲ ﺗﻠﻚ ﺍﻟﺤﺠﺔ ﺑﻌﻴﻦ ﺍﻟﺼﺪﻕ ﻻﺗﻀﺢ ﺑﻬﺎ ﺣﻘﻴﻘﺔ ﺫﻟﻚ ﺍﻟﺸﻲﺀ‬ ‫ﺍﻟﺬﻱ ﻧﻈﺮ ﻓﻴﻪ‪ ،‬ﻓﻬﻲ ﺣﺠﺔ ﻋﻠﻰ ﻣﻦ ﻗﺎﻣﺖ ﻋﻠﻴﻪ ﺇﺫﺍ ﻛﺎﻧﺖ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺤﺎﻝ‪ ،‬ﺳﻮﺍﺀ‬ ‫ﻧﻈﺮ ﻓﻴﻬﺎ ﺃﻡ ﻻ‪ ،‬ﻭﺳﻮﺍﺀ ﻋﺮﻑ ﺃﻧﻬﺎ ﺣﺠﺔ ﺃﻭ ﻟﻢ ﻳﻌﺮﻑ‪ ،‬ﻭﻟﻮﻻ ﺫﻟﻚ ﻟﻤﺎ ﻗﺎﻣﺖ ﷲ‬ ‫ﻋﻠﻰ ﺧﻠﻘﻪ ﺣﺠﺔ‪ ،‬ﻭﷲ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﺍﻟﺤﺠﺔ ﺍﻟﺒﺎﻟﻐﺔ‪ ،‬ﻋﺮﻓﻬﺎ ﻣﻦ ﻋﺮﻓﻬﺎ‪ ،‬ﻭﺟﻬﻠﻬﺎ ﻣﻦ‬ ‫ﺟﻬﻠﻬﺎ‪ ،‬ﻭﻫﻲ ﻋﻠﻰ ﻧﻮﻋﻴﻦ‪ :‬ﺍﻟﺤﺠﺔ ﺍﻟﻌﻘﻠﻴﺔ‪ ،‬ﻭﺍﻟﺤﺠﺔ ﺍﻟﺴﻤﻌﻴﺔ)‪.(٣‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٢٤‬‬ ‫‬‫)‪ (١‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫)‪ (٢‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٩٦٤‬‬ ‫)‪ (٣‬ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.١٦٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪70‬‬ ‫ﺍﻟﺤﺠﺔ ﺍﻟﻌﻘﻠﻴﺔ‪ :‬ﻫﻲ ﻣﺎ ﺗﻜﻮﻥ ﺑﺨﺎﻃﺮ ﺍﻟﺒﺎﻝ‪ ،‬ﺃﻭ ﺑﺈﻟﻬﺎﻡ ﻓﻲ ﺍﻟﻘﻠﻮﺏ‪ ،‬ﺃﻭ‬ ‫ﺑﺎﻧﺸﺮﺍﺡ ﺍﻟﺼﺪﺭ ﺇﻟﻰ ﺫﻟﻚ ﺍﻟﺸﻲﺀ‪ ،‬ﻭﻫﻲ ﺣﺠﺔ ﻋﻠﻰ ﺍﻟﻤﻜﻠﻒ‪ ،‬ﻓﺎﻷﻣﻮﺭ ﺍﻟﻌﻘﻠﻴﺔ‬ ‫ﻛﻮﺟﻮﺩ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﻣﻌﺮﻓﺔ ﻛﻤﺎﻻﺗﻪ ‪ 4‬ﺇﻟﻰ ﻏﻴﺮ ﺫﻟﻚ‪.‬‬ ‫ﻭﺍﻟﺤﺠﺔ ﺍﻟﺸﺮﻋﻴﺔ‪ :‬ﻫﻲ ﻣﺎ ﺗﻜﻮﻥ ﻣﻦ ﻗﺒﻞ ﺍﻟﺴﻤﻊ‪ ،‬ﻭﻓﻲ ﺣﻜﻢ ﺍﻟﺴﻤﻊ ﺍﻟﻨﻈﺮ‬ ‫ﺇﻟﻰ ﺍﻟﻜﺘﺐ‪ ،‬ﻭﺍﻹﺷﺎﺭﺓ ﺇﻟﻰ ﺍﻟﻤﻌﻨﻰ ﺑﻄﺮﻳﻖ ﻳﻔﻬﻢ)‪.(١‬‬ ‫ﻭﻳﺠﺐ ﺍﻟﺮﺟﻮﻉ ﺇﻟﻰ ﻧﺺ ﺍﻟﻘﺮﺁﻥ ﻣﺠﺮ ﺩﺍ ﻣﻦ ﺗﺤﺮﻳﻒ ﺍﻟﺘﺄﻭﻳﻞ ﻭﺍﻟﺘﻔﺴﻴﺮ‬ ‫ﺍﻟﻔﺎﺳﺪ‪ ،‬ﻭﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﻧﻲ ﻳﺨﺘﻠﻒ ﻣﻦ ﻣﺆﻟﻒ ﺇﻟﻰ ﺁﺧﺮ‪ ،‬ﻓﻔﻲ ﻛﺘﺎﺏ‬ ‫»ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ« ﻟﺘﺒﻐﻮﺭﻳﻦ )ﻕ‪٦‬ﻫ‪١٢/‬ﻡ( ﻧﺠﺪ ﺍﻟﺒﺮﻫﻨﺔ ﺑﺎﻷﺳﺎﺱ ﺗﻌﺘﻤﺪ ﻋﻠﻰ‬ ‫ﺍﻟﺪﻟﻴﻞ ﺍﻟﻨﻘﻠﻲ‪ ،‬ﻭﻧﺠﺪ )‪ (٢٤٧‬ﺍﺳﺘﺸﻬﺎ ﺩﺍ ﺑﺂﻱ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺑﻴﻨﻤﺎ ﻗﺪﻡ ﺍﻟﻮﺍﺭﺟﻼﻧﻲ ﻓﻲ‬ ‫ﺣﺠﺎﺟﺎ ﻋﻘﻠ ‪‬ﻴﺎ ﺑﺎﻷﺧﺺ‪ .‬ﺃﻣﺎ ﺃﺑﻮ ﻋﻤﺎﺭ ﻋﺒﺪ ﺍﻟﻜﺎﻓﻲ‬ ‫‬‫ﻛﺘﺎﺏ »ﺍﻟﺪﻟﻴﻞ ﻭﺍﻟﺒﺮﻫﺎﻥ«‬ ‫)ﺕ ‪٥٧٠‬ﻫ‪١١٧٤/‬ﻡ( ﻓﻘﺪ ﺍﺳﺘﻌﺎﻥ ﻓﻲ »ﺍﻟﻤﻮﺟﺰ« ﺑﺎﻟﻌﻘﻞ ﻭﺍﻟﻨﻘﻞ ﺳﻮ ‪‬ﻳﺎ‪.‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻣﻨﻬﻢ‪ :‬ﺑﺸﻴﺮ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﻣﺤﺒﻮﺏ‬ ‫‬‫ﻭﺫﻫﺒﺖ ﺟﻤﺎﻋﺔ ﻣﻦ‬ ‫)ﺕ ‪٢٩٠‬ﻫ‪٩٠٣/‬ﻡ(‪ ،‬ﻭﺃﺑﻮ ﺳﻌﻴﺪ‪ ،‬ﻭﺍﺑﻦ ﺑﺮﻛﺔ‪ ،‬ﻭﺻﺎﺣﺐ ﺍﻟﻀﻴﺎﺀ‪ ،‬ﻭﺃﺑﻮ ﻳﻌﻘﻮﺏ‬ ‫ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪ :‬ﺇﻟﻰ ﺍﻟﻘﻮﻝ ﺑﺘﺤﻜﻴﻢ ﺍﻟﻌﻘﻞ ﻋﻨﺪ ﻋﺪﻡ ﺍﻟﺸﺮﻉ‪ ،‬ﻟﻜﻦ ﻻ ﻋﻠﻰ ﺍﻟﻮﺟﻪ‬ ‫ﺍﻟﺬﻱ ﺫﻫﺒﺖ ﺇﻟﻴﻪ ﺍﻟﻤﻌﺘﺰﻟﺔ‪ .‬ﻓﺈﻥ ﺍﻟﻤﻌﺘﺰﻟﺔ ﻗﺎﻟﻮﺍ ﺑﺘﺤﻜﻴﻢ ﺍﻟﻌﻘﻞ ﻋﻠﻰ ﺍﻟﺸﺮﻉ‪ ،‬ﻓﻼ‬ ‫ﻳﺼﺢ ﻋﻨﺪﻫﻢ ﺃﻥ ﻳﺮﺩ ﺍﻟﺸﺮﻉ ﺑﺨﻼﻑ ﻣﻘﺘﻀﻰ ﺍﻟﻌﻘﻞ‪ ،‬ﻓﺈﺫﺍ ﻣﺎ ﻭﺭﺩ ﻣﺎ ﻳﺨﺎﻟﻒ‬ ‫ﻋﻘﻮﻟﻬﻢ ﺟﺰﻣﻮﺍ ﺑﺮﺩﻩ)‪.(٢‬‬ ‫ﻗﺎﻝ ﺍﻟﺒﻌﺾ‪ :‬ﺇﻥ ﺍﻟﻤﺼﻴﺐ ﻓﻲ ﺍﻟﻌﻘﻠﻴﺎﺕ‪ ،‬ﻭﻫﻲ ﻣﺎ ﻻ ﻳﺘﻮﻗﻒ ﻋﻠﻰ ﺳﻤﻊ‬ ‫ﻭﺍﺣﺪ‪ ،‬ﻫﻮ ﻣﺎ ﺻﺎﺩﻑ ﺍﻟﺤﻖ ﻓﻴﻬﺎ ﻟﺘﻌﻴﻴﻨﻪ ﻓﻲ ﺍﻟﻮﺍﻗﻊ‪ ،‬ﻛﺤﺪﻭﺙ ﺍﻟﻌﺎﻟﻢ‪ ،‬ﻭﻭﺟﻮﺩ‬ ‫ﺍﻟﺒﺎﺭﻱ‪ ،‬ﻭﺻﻔﺎﺗﻪ‪ ،‬ﻭﺑﻌﺚ ﺍﻟﺮﺳﻞ‪ .‬ﻛﻞ ﻫﺬﺍ ﻣﻤﻜﻦ ﺑﺎﻟﻌﻘﻠﻴﺎﺕ‪ .‬ﻭﻗﺎﻝ ﺍﻟﺠﺎﺣﻆ‬ ‫)ﺕ ‪٢٥٥‬ﻫ‪٨٦٩/‬ﻡ( ﻭﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﺍﻟﺤﺴﻦ ﺍﻟﻌﻨﺒﺮﻱ )ﺕ ‪١٦٨‬ﻫ‪٧٨٥/‬ﻡ(‪ :‬ﻻ ﻳﺄﺛﻢ‬ ‫)‪ (١‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.١٦٤‬‬ ‫)‪ (٢‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٢١٦‬ ‪.٢١٧‬‬ ‫‪71‬‬‫ﺍﻟﺒﺎﺏ ﺍﻷﻭﻝ‪ :‬ﻣﺬﻫﺐ ﺍﻹﺑﺎﺿ ﻴﺔ ﻓﻲ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬ ‫ﺍﻟﻤﺨﻄﺊ ﻓﻲ ﺍﻟﻌﻘﻠﻴﺎﺕ ﺑﺎﺟﺘﻬﺎﺩﻩ‪ ،‬ﻭﺃﺷﺮﻙ ﺇﻥ ﻧﻔﻰ ﺍﻹﺳﻼﻡ ﻛﻠﻪ ﺃﻭ ﺑﻌﻀﻪ ﻛﻨﻔﻴﻪ‬ ‫ﺑﻌﺜﺘﻪ ﮊ ‪ .‬ﻭﻗﻴﻞ ﻋﻦ ﺍﻟﻌﻨﺒﺮﻱ‪ :‬ﻛﻞ ﻣﺠﺘﻬﺪ ﻓﻲ ﺍﻟﻌﻘﻠﻴﺎﺕ ﻣﺼﻴﺐ‪ .‬ﻭﺣﻜﻲ‬ ‫ﺍﻹﺟﻤﺎﻉ ﻋﻠﻰ ﺧﻼﻑ ﻗﻮﻟﻬﻤﺎ ﻗﺒﻞ ﻇﻬﻮﺭﻫﻤﺎ)‪.(١‬‬ ‫‪ D3 ١٥‬ا ' ; أل ا‬ ‫ﻋﺮﻑ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺘﻘﻠﻴﺪ ﺑﺄﻧﻪ ﻣﺘﺎﺑﻌﺔ ﺍﻟﻐﻴﺮ ﺑﻐﻴﺮ ﺑﺮﻫﺎﻥ ﻭﻻ ﺩﻟﻴﻞ‪.‬‬ ‫‪‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻓﻲ ﺣﻜﻢ ﺍﻟﻤﻘﻠﺪ ﻓﻲ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻫﻲ ﻣﺴﺎﺋﻞ ﺍﻻﻋﺘﻘﺎﺩ‪،‬‬ ‫‬‫ﺍﺧﺘﻠﻒ‬ ‫ﻛﺤﺪﻭﺙ ﺍﻟﻌﺎﻟﻢ‪ ،‬ﻭﻭﺟﻮﺩ ﺍﻟﺒﺎﺭﺉ‪ ،‬ﻭﻣﺎ ﻳﺠﺐ ﻟﻪ ﺃﻭ ﻳﻤﺘﻨﻊ ﻣﻦ ﺍﻟﺼﻔﺎﺕ‪ ،‬ﻭﻏﻴﺮ ﺫﻟﻚ‪.‬‬ ‫ﻓﻘﺎﻝ ﻛﺜﻴﺮﻭﻥ‪ :‬ﻳﺠﺐ ﺍﻟﻨﻈﺮ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﺍﻟﺘﻘﻠﻴﺪ؛ ﻷﻥ ﺍﻟﻤﻄﻠﻮﺏ ﻓﻴﻪ ﺍﻟﻴﻘﻴﻦ‪،‬‬ ‫ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ ﻟﻨﺒﻴﻪ ﮊ ‪] ﴾ á à ß Þ Ý Ü ﴿ :‬ﻣﺤﻤﺪ‪ [١٩ :‬ﻭﻗﺪ ﻋﻠﻢ ﺫﻟﻚ‬ ‫ﻭﺍﻣﺘﺜﻠﻪ‪ ،‬ﻭﻗﺎﻝ ﺗﻌﺎﻟﻰ‪] ﴾ ´ ³ ² ﴿ :‬ﺍﻷﻋﺮﺍﻑ‪...[١٥٨ :‬‬ ‫ﻭﻣﻌﺮﻓﺔ ﺍﷲ ﺗﻌﺎﻟﻰ ﻭﺍﺟﺒﺔ ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪﴾ ] \ [ Z Y﴿ :‬‬ ‫]ﺁﻝ ﻋﻤﺮﺍﻥ‪ [١٩٠ :‬ﻭﻻ ﺗﺘﻢ ﺇﻻ ﺑﺎﻟﻨﻈﺮ)‪.(٢‬‬ ‫ﺃﻣﺎ ﻋﻦ ﺣﻜﻢ ﺍﻟﻨﻈﺮ‪ :‬ﻓﻘﺎﻝ ﺑﻌﻀﻬﻢ ﺑﺠﻮﺍﺯﻩ ﻣﻦ ﺟﻬﺔ ﺍﻟﻌﻘﻞ‪ ،‬ﻭﻗﺪ ﺃﻣﺮ ﺍﷲ ﺑﻪ‪،‬‬ ‫ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪c b a ` _ ^] \ [ Z Y X﴿ :‬‬ ‫‪] ﴾ f e d‬ﻳﻮﻧﺲ‪ ،[١٠١ :‬ﻭﻗﺎﻝ ﺗﻌﺎﻟﻰ‪~ } | { z﴿ :‬‬ ‫ﮯ ¡ ‪] ﴾¥ ¤ £ ¢‬ﺍﻷﻋﺮﺍﻑ‪ ،[١٨٥ :‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻣﻦ ﺟﻬﺔ ﺍﻟﺸﺮﻉ‪،‬‬ ‫ﻻ ﻣﻦ ﺟﻬﺔ ﺍﻟﻌﻘﻞ)‪.(٣‬‬ ‫ﻭﻳﺮﻯ ﺍﻟﺠﻴﻄﺎﻟﻲ ﺃﻥ ﺍﻟﺘﻮﺣﻴﺪ ﻻ ﻳﻜﻮﻥ ﺍﻟﻌﺪﻭﻝ ﻓﻴﻪ ﺣﺠﺔ ﺩﻭﻥ ﺍﻟﻌﻘﻞ‪ ،‬ﻭﻫﻮ‬ ‫ﺣﺠﺔ ﻣﻊ ﺍﻟﻌﻘﻞ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﺍﻟﺘﻘﻠﻴﺪ ﻓﻲ ﺟﻤﻴﻊ ﺍﻟﺪﻳﺎﻧﺎﺕ ﺑﺎﺗﻔﺎﻕ ﺍﻷﻣﺔ‪ ،‬ﻭﻫﺬﺍ ﻓﻲ‬ ‫)‪ (١‬ﺃﻃﻔﻴﺶ‪ :‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ :‬ﺝ ‪ ،١٧‬ﺹ ‪.٤٧‬‬ ‫)‪ (٢‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١٧‬ﺹ ‪ ٤٧٨‬ ‪.٤٧٩‬‬ ‫)‪ (٣‬ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪ :‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٨‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪72‬‬ ‫ﺟﻤﻴﻊ ﻣﺎ ﻳﻜﻮﻥ ﺍﻟﺤﻖ ﻓﻴﻪ ﻓﻲ ﻭﺍﺣﺪ‪ ،‬ﻭﻣﻊ ﻭﺍﺣﺪ‪ ،‬ﻭﺿﺎﻕ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﺧﻼﻓﻪ؛‬ ‫ﻷﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﺇﺫ ﺗﻌﺒ‪‬ﺪ ﺑﺸﻲﺀ ﻣﻦ ﺫﻟﻚ ﻧﺼﺐ ﻋﻠﻴﻪ ﺍﻟﺪﻟﻴﻞ‪.‬‬ ‫ﻭﻗﺪ ﻧﻬﻰ ‪ 8‬ﻋﻦ ﺍﻟﺘﻘﻠﻴﺪ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻭﺫ ‪‬ﻡ ﻣﻦ ﻗﻠﺪ ﻓﻴﻪ؛ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪Î ﴿ :‬‬ ‫‪] ﴾Ò Ñ Ð Ï‬ﺍﻟﺰﺧﺮﻑ‪ [٢٢ :‬ﻭﻓﻲ ﺃﻣﺜﺎﻟﻬﺎ ﻣﻦ ﺍﻟﻘﺮﺁﻥ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﺬﻱ ﻳﺠﻮﺯ ﻓﻴﻪ ﺍﻟﺘﻘﻠﻴﺪ ﻟﻠﻌﺎﻟﻢ ﺍﻷﻣﻴﻦ‪ ،‬ﻓﻬﻮ ﻛﻞ ﻣﺎ ﻳﺴﻊ ﺟﻬﻠﻪ ﻣﻤﺎ‬ ‫ﻇﺎﻫﺮﺍ ﻳﺪﻝ ﻋﻠﻰ ﻣﺮﺍﺩﻩ‪ ،‬ﻭﻟﻢ‬ ‫‬‫ﻧﺼﺎ‬ ‫ﺗﻌﺒﺪ ﺍﷲ ﺑﻪ ﻋﺒﺎﺩﻩ‪ ،‬ﻣﺎ ﻟﻢ ﻳﻨﺺ ﻋﻠﻴﻪ ﻓﻲ ﻛﺘﺎﺑﻪ ‪‬‬ ‫ﻳﻨﺼﺐ ﻋﻠﻴﻪ ﺩﻟﻴﻼ ﻣﻦ ﻛﺘﺎﺏ‪ ،‬ﻭﻻ ﺳﻨ‪‬ﺔ‪ ،‬ﻭﻻ ﺇﺟﻤﺎﻉ ﻣﻦ ﺍﻷﻣﺔ‪ ،‬ﻭﺭ ﺩ ﺍﻟﺤﻜﻢ ﻓﻴﻪ‬ ‫ﺇﻟﻰ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻤﺴﺘﻨﺒﻄﻴﻦ؛ ﻟﻴﺠﺘﻬﺪﻭﺍ ﻓﻲ ﺍﺳﺘﺨﺮﺍﺝ ﺍﻟﺤﻜﻢ ﺑﻪ‪ ...‬ﻭﻳﺮﺟﻊ ﻓﻴﻪ‬ ‫ﻟﻘﻮﻝ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﻟﻌﺪﻡ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺣﻜﻤﻪ)‪.(١‬‬ ‫ﻭﻗﻴﺎﻡ ﺍﻟﺤﺠﺔ ﻳﻌﻨﻲ ﺳﻘﻮﻁ ﺍﻟﻌﺬﺭ ﻓﻲ ﻋﺪﻡ ﺍﻟﻤﻌﺮﻓﺔ ﺑﺸﻲﺀ ﻣﻦ ﺍﻟﺪﻳﻦ‪ ،‬ﺃﻭ‬ ‫ﺛﺒﻮﺕ ﺍﻟﻤﺴﺆﻭﻟﻴﺔ‪ ،‬ﻭﺗﺮﺗﺐ ﺍﻟﺘﺒﻌﺎﺕ ﻓﻲ ﺍﻟﺠﻬﻞ ﺑﻪ‪.‬‬ ‫ﻭﺗﻘﻮﻡ ﺍﻟﺤﺠﺔ ﺑﺎﻟﻌﻘﻞ ﻓﻲ ﺇﺩﺭﺍﻙ ﻭﺟﻮﺩ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﻣﺎ ﺳﻮﻯ ﺫﻟﻚ ﻓﻼ ﺑﺪ‬ ‫ﻓﻴﻪ ﻣﻦ ﺩﻟﻴﻞ ﺳﻤﻌﻲ‪ ،‬ﻣﺜﻞ ﺻﻔﺎﺗﻪ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﺃﺭﻛﺎﻥ ﺍﻟﺪﻳﻦ ﺍﻷﺧﺮﻯ ﻭﺍﻷﻋﻤﺎﻝ‬ ‫ﺍﻟﺸﺮﻋﻴﺔ؛ ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾ ¿ ¾ ½ ¼ » º ﴿ :‬ﺍﻹﺳﺮﺍﺀ‪.[١٥ :‬‬ ‫ﻭﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﻳﺬﻫﺐ ﺇﻟﻰ ﺃﻥ ﺣﺠﺔ ﺍﷲ ﻳﻜﻔﻲ ﻓﻴﻬﺎ ﻣﺠﺮﺩ ﺍﻟﻌﻘﻞ‪ ،‬ﻭﻓﻲ‬ ‫ﻫﺬﺍ ﻳﻘﻮﻝ ﺗﺒﻐﻮﺭﻳﻦ‪» :‬ﺇﻥ ﺣﺠﺔ ﺍﷲ ﻋﻠﻰ ﻋﺒﺎﺩﻩ ﺍﻟﻜﺘﺐ ﻭﺍﻟﺮﺳﻞ‪ ،‬ﻭﻗﺪ ﻟﺰﻣﺖ ﻋﻠﻰ‬ ‫ﺍﻟﺒﺎﻟﻐﻴﻦ ﺑﺴﻤﺎﻉ ﻭﺑﻐﻴﺮ ﺳﻤﺎﻉ‪ ،‬ﻓﻤﻦ ﻛﺎﻥ ﻋﻠﻰ ﻫﺪﻯ ﻓﺒﺴﻤﺎﻉ‪ ،‬ﻭﻣﻦ ﻛﺎﻥ ﻋﻠﻰ‬ ‫ﺿﻼﻟﺔ ﻗﺎﻣﺖ ﻋﻠﻴﻪ‪ ،‬ﺳﻤﻊ ﺃﻭ ﻟﻢ ﻳﺴﻤﻊ‪ ،‬ﺇﻥ ﺳﻤﻊ ﻓﺒﻔﻀﻞ ﺍﷲ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺴﻤﻊ‬ ‫ﻓﺒﻌﺪﻝ ﺍﷲ«)‪.(٢‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ ﺝ ‪،١‬‬ ‫‬‫)‪ (١‬ﺍﻟﺠﻴﻄﺎﻟﻲ‪ :‬ﻗﻨﺎﻃﺮ ﺍﻟﺨﻴﺮﺍﺕ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٤١‬‬ ‫ﺹ ‪ ٢٦٥‬ ‪.٢٦٦‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٢٥‬‬ ‫‬‫)‪ (٢‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫‪73‬‬‫ﺍﻟﺒﺎﺏ ﺍﻷﻭﻝ‪ :‬ﻣﺬﻫﺐ ﺍﻹﺑﺎﺿ ﻴﺔ ﻓﻲ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬ ‫ﻭﻳﺴﺘﺪﻝ ﺍﻟﻮﺭﺟﻼﻧﻲ ﻋﻠﻰ ﺃﻫﻤﻴﺔ ﺍﻟﻤﻌﺮﻓﺔ ﺍﻟﻌﻘﻠﻴﺔ ﺑﺄﻥ ﺍﻟﺸﺮﻳﻌﺔ ﻗﺪ ﺫﻛﺮﺗﻬﺎ‬ ‫ﻭﺃﺷﺎﺩﺕ ﺑﻬﺎ‪ ،‬ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺫﻟﻚ ﻗﻮﻟﻪ ‪» : ‰‬ﺃﻭﻝ ﻣﺎ ﺧﻠﻖ ﺍﷲ ﺍﻟﻌﻘﻞ ﻓﻘﺎﻝ ﻟﻪ‪:‬‬ ‫ﺃﻗﺒﻞ ﻓﺄﻗﺒﻞ‪ ،‬ﺛﻢ ﻗﺎﻝ ﻟﻪ‪ :‬ﺃﺩﺑﺮ ﻓﺄﺩﺑﺮ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻭﻋﺰﺗﻲ ﻭﺟﻼﻟﻲ ﻣﺎ ﺧﻠﻘﺖ ﺧﻠ ﻘﺎ ﺃﻛﺮﻡ‬ ‫ﻋﻠﻲ ﻣﻨﻚ‪ ،‬ﺑﻚ ﺁﺧﺬ‪ ،‬ﻭﺑﻚ ﺃﻋﻄﻲ‪ ،‬ﻭﺑﻚ ﺃﺛﻴﺐ‪ ،‬ﻭﺑﻚ ﺃﻋﺎﻗﺐ«)‪.(١‬‬‫‪‬‬ ‫ﻭﻗﻮﻟﻪ ‪ ‰‬ﻷﺑﻲ ﺍﻟﺪﺭﺩﺍﺀ‪» :‬ﺍﺯﺩﺩ ﻋﻘﻼ ﺗﺰﺩﺩ ﻣﻦ ﺍﷲ ﻗﺮ ﺑﺎ«)‪.(٢‬‬ ‫ﻭﺟﻞ ﺍﺣﺘﺠﺎﺝ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﺃﻫﻞ ﺍﻷﻭﺛﺎﻥ ﻋﻘﻠﻴﺎﺕ‪ ،‬ﻭﻋﺮﻓﻨﺎ ﺍﷲ ‪ 8‬ﻭﻧﺒﻬﻨﺎ‬ ‫ﻋﻠﻴﻪ ﻓﻲ ﻣﻮﺍﻃﻦ ﻣﻦ ﻛﺘﺎﺑﻪ‪ ،‬ﻭﺟﻞ ﺍﻟﺴﻮﺭ ﺍﻟﻤﻜﻴﺔ ﻣﺸﺤﻮﻧﺔ ﺑﺎﻟﻤﻴﺰﺍﻥ ﺍﻟﻌﻘﻠﻲ‪.‬‬ ‫ﻭﺍﺣﺘﺠﺎﺝ ﺍﷲ ‪ 8‬ﻋﻠﻰ ﺍﻟﻜﻔﺎﺭ ﻓﻲ ﺍﻟﻌﻘﻠﻴﺎﺕ ﻣﻨﺼﻮﺹ ﻓﻲ ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ‪ ،‬ﻓﻜﻞ‬ ‫ﻋﻠﻤﺎ ﺃﻭ ﺍﻧﺘﺤﻞ ﺩﻳ ﻨﺎ ﻻ ﺷﺮ ﻋﺎ ﻭﻻ ﻋﻘﻼ ﻓﻬﻮ ﻣﻦ ﺍﻟﻈﺎﻟﻤﻴﻦ)‪.(٣‬‬ ‫ﻣﻦ ﺍﻧﺘﺤﻞ ‬ ‫ﻭﻳﺆﻛﺪ ﺍﻟﺸﻘﺼﻲ ﻋﻠﻰ ﺃﻥ ﺍﻟﻌﻘﻞ ﺃﻓﻀﻞ ﻧﻌﻢ ﺍﷲ‪ ،‬ﺇﺫ ﺇﻥ ﺃﻭﻝ ﻣﺎ ﺃﻧﻌﻢ ﺍﷲ ﺑﻪ‬ ‫ﻋﻠﻰ ﺍﻟﻌﺒﺪ ﺍﻟﺤﻴﺎﺓ؛ ﻷﻥ ﺑﻬﺎ ﻳﺪﺭﻙ ﺍﻷﻋﻤﺎﻝ‪ ،‬ﻭﺃﻓﻀﻞ ﻣﺎ ﺃﻧﻌﻢ ﺍﷲ ﺑﻪ ﻋﻠﻰ ﺍﻟﻌﺒﺪ‬ ‫ﺍﻟﻌﻘﻞ؛ ﻷﻧﻪ ﺑﻪ ﻳﻠﺰﻡ ﺍﻟﺘﻜﻠﻴﻒ‪ .‬ﻭﺃﻭﻝ ﺍﻟﺤﺠﺔ ﻋﻠﻰ ﺍﻟﻌﺒﺪ‪ :‬ﺍﻟﻌﻘﻞ‪ ،‬ﻭﺑﻪ ﻋﺮﻑ‬ ‫ﺍﻟﻌﺒﺪ ﺭﺑﻪ‪ ،‬ﻭﻣﺎ ﻳﺸﺎﻫﺪﻩ ﻣﻦ ﺧﻠﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ‪ ،‬ﻭﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ‪،‬‬ ‫ﻭﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ‪ ،‬ﻭﻣﺎ ﻳﺮﻯ ﻣﻦ ﺃﺛﺮ ﺍﻟﺘﺪﺑﻴﺮ‪ ،‬ﻭﻣﺎ ﻓﻲ ﻧﻔﺴﻪ ﺧﺎﺻﺔ ﻣﻦ ﺗﺮﻛﻴﺐ‬ ‫ﺍﻟﺠﻮﺍﺭﺡ ﻭﺁﻻﺕ ﺍﻟﻨﻈﺮ‪ ،‬ﻭﺍﻟﺴﻤﻊ ﻭﺍﻟﺸﻢ‪ ،‬ﻭﺍﻟﺬﻭﻕ ﻭﺍﻟﻜﻼﻡ‪ ،‬ﻭﺍﻟﺒﻄﺶ ﻭﺍﻟﻤﺸﻲ‪،‬‬ ‫ﻭﻏﻴﺮ ﺫﻟﻚ)‪.(٤‬‬ ‫)‪ (١‬ﻗﺎﻝ ﺍﻟﻌﺮﺍﻗﻲ ﻓﻲ ﺷﺮﺡ ﺍﻹﺣﻴﺎﺀ‪ :‬ﺭﻭﻯ ﻣﻦ ﺣﺪﻳﺚ ﺃﺑﻲ ﺃﻣﺎﻣﺔ‪ :‬ﻋﺎﺋﺸﺔ‪ ،‬ﻭﺃﺑﻲ ﻫﺮﻳﺮﺓ‪ ،‬ﻭﺍﺑﻦ ﻋﺒﺎﺱ‪.‬‬ ‫ﻭﺫﻛﺮﻩ ﺍﺑﻦ ﻋﺪﻱ ﻓﻲ ﺍﻟﻜﺎﻣﻞ ‪ .٨٦/١‬ﻭﻳﺬﻛﺮ ﺍﻟﻄﺒﺮﺍﻧﻲ‪ :‬ﺍﻟﻤﻌﺠﻢ ﺍﻟﻜﺒﻴﺮ‪ ،‬ﺭﻗﻢ )‪ ،(٨٠٨٦‬ﻣﻜﺘﺒﺔ‬ ‫ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻟﻠﻨﺸﺮ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪) ،‬ﺩ‪ .‬ﺕ(‪ :٣٣٩/٨ ،‬ﺃﻧﻪ ﺣﺪﻳﺚ )ﻣﻮﺿﻮﻉ(‪.‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ‪:‬‬ ‫‬‫)‪ (٢‬ﺑﻨﺤﻮ ﻫﺬﻩ ﺍﻟﻄﺮﻕ ﺫﻛﺮﻩ ﺍﻟﺰﺑﻴﺪﻱ ﻓﻲ ﺇﺗﺤﺎﻑ ﺍﻟﺴﺎﺩﺓ ﺍﻟﻤﺘﻘﻴﻦ ‪.٤٥٥/١‬‬ ‫ﺍﻟﺮﺣﻤﻦ ﻋﻤﻴﺮﺓ‪ ،‬ﺩﺍﺭ ﺍﻟﺠﻴﻞ‪ ،‬ﺑﻴﺮﻭﺕ‪،‬‬ ‫ٰ‬‫ﻧﻮﺍﺩﺭ ﺍﻷﺻﻮﻝ ﻓﻲ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺮﺳﻮﻝ ﮊ ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﻋﺒﺪ‬ ‫)ﺩ‪ .‬ﺕ(‪ ،٣٥٨/٢ ،‬ﺑﺎﺏ ﻓﻲ ﺃﻥ ﺍﻻﻋﺘﺒﺎﺭ ﻓﻲ ﺍﻻﺟﺘﻬﺎﺩ ﺑﻌﻘﺪ ﺍﻟﻌﻘﻞ‪.‬‬ ‫)‪ (٣‬ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪ :‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٢٢‬ ‪.٢٣‬‬ ‫)‪ (٤‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٢٧٥‬ ‪.٢٧٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪74‬‬ ‫ﻛﻤﺎ ﻻ ﻳﻤﻜﻦ ﺍﻻﺳﺘﻐﻨﺎﺀ ﺑﺎﻟﻌﻘﻞ ﻋﻦ ﺍﻟﻘﺮﺁﻥ؛ ﻷﻥ ﺍﻟﻘﺮﺁﻥ ﺃﺻﻞ ﺍﻟﻌﻠﻮﻡ ﻛﻠﻬﺎ‪،‬‬ ‫ﻭﺟﺎﻣﻌﻬﺎ ﻭﻣﺴﺘﻨﺒﻄﺔ ﻣﻨﻪ)‪.(١‬‬ ‫ﻭﺇﻥ ﻭﺟﺪ ﺍﻟﻤﻜﻠﻒ ﺍﻟﻨﺎﺱ ﻣﺨﺘﻠﻔﻴﻦ ﻓﻲ ﺷﻲﺀ ﻣﻤﺎ ﺟﺎﺀ ﻋﻦ ﺍﷲ‪ ،‬ﻭﻛﻞ ﻓﺮﻗﺔ‬ ‫ﻣﻨﻬﻢ ﺗﺨﻄﺊ ﺍﻷﺧﺮﻯ ﻓﻌﻠﻴﻪ ﺃﻥ ﻳﺴﺘﺪﻝ ﺑﺎﻟﻘﺮﺁﻥ‪ ،‬ﻭﻳﺠﺘﻬﺪ ﻓﻲ ﻃﻠﺐ ﺍﻟﻤﺤﻖ ﻣﻨﻬﻢ‬ ‫ﻣﻦ ﺍﻟﻤﺒﻄﻞ ﻓﻲ ﺣﻜﻢ ﻣﺎ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻪ‪.‬‬ ‫ﻓﺈﺫﺍ ﺍﺟﺘﻬﺪ ﻓﻲ ﺫﻟﻚ ﷲ ﻭﻧﺎﺻﺢ ﻧﻔﺴﻪ ﻓﻲ ﻃﻠﺐ ﻣﺎ ﻳﻮﺍﻓﻖ ﺭﺿﺎﺀ ﺍﷲ ﻓﻼ ﺑﺪ‬ ‫ﺃﺣﺪﺍ ﺑﺸﻲﺀ ﻭﻳﻜﻠﻔﻪ ﺍﻟﻘﻴﺎﻡ ﺑﻔﻌﻠﻪ‬ ‫ﺃﻥ ﻳﻬﺠﻢ ﻋﻠﻰ ﺑﻐﻴﺘﻪ ﻭﺣﺎﺟﺘﻪ‪ ،‬ﻷﻥ ﺍﷲ ﻻ ﻳﺘﻌﺒﺪ ‬ ‫ﺛﻢ ﻳﻌﺪﻣﻪ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻴﻪ‪ ،‬ﻭﻫﻮ ﺍﻟﺤﻜﻴﻢ ﺍﻟﻌﻠﻴﻢ‪ ،‬ﻓﺈﺫﺍ ﺍﺟﺘﻬﺪ ﺍﻟﻤﺄﻣﻮﺭ ﻓﻲ ﻃﻠﺐ‬ ‫ﺇﺻﺎﺑﺔ ﺍﻟﺤﻖ‪ ،‬ﻓﻼ ﺑﺪ ﻟﻪ ﺃﻥ ﻳﻈﻔﺮ ﺑﻪ)‪.(٢‬‬ ‫‪ ١٦‬ا;‪*F‬اق اﻷ! ‪3‬ل أل ا‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺗﻔﺴﻴﺮ ﻣﻌﻨﻰ ﻛﻠﻤﺔ »ﺃﻣﺔ«‪ ،‬ﻓﺬﻫﺒﻮﺍ ﺇﻟﻰ ﺍﺗﺠﺎﻫﺎﺕ‪:‬‬ ‫‬‫ﺣﺎﻭﻝ ﺑﻌﺾ‬ ‫‪ ١‬ ﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺍ ‬ ‫ﻷﻣﺔ ﺟﻤﻴﻊ ﻣﻦ ﺃﺭﺳﻞ ﺇﻟﻴﻪ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪ ،‬ﻣﻦ ﺍﻟﺠﻦ‬ ‫ﻭﺍﻹﻧﺲ‪ ،‬ﻭﺍﻷﺣﻤﺮ ﻭﺍﻷﺳﻮﺩ‪ ،‬ﻭﺩﺧﻞ ﻓﻲ ﺟﻤﻠﺔ ﻫﺬﺍ ﺟﻤﻴﻊ ﺍﻟﻤﺸﺮﻛﻴﻦ‪.‬‬ ‫ﻭﻳﺄﺟﻮﺝ ﻭﻣﺄﺟﻮﺝ ﻭﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻭﺍﻟﺬﻳﻦ ﺃﺷﺮﻛﻮﺍ‪ ،‬ﻭﺟﻤﺎﻋﺔ‬ ‫ﺍﻟﻤﻮﺣﺪﻳﻦ ﺃﺟﻤﻌﻴﻦ‪ ،‬ﻭﺃﻫﻞ ﺍﻟﺘﺸﺒﻴﻪ ﻣﻨﻬﻢ‪ ،‬ﻟﻴﺲ ﺇﻻ ﺍﻟﻤﻼﺋﻜﺔ‪.‬‬ ‫‪ ٢‬ ﻭﻗﺎﻟﺖ ﻃﺎﺋﻔﺔ‪ :‬ﺇﻥ ﺃﻣﺘﻪ ﻣﻦ ﺁﻣﻦ ﺑﻪ ﻣﻦ ﺍﻟﻤﻮﺣﺪﻳﻦ ﻭﺍﻟﻤﺸﺒﻬﺔ ﻭﺍﻟﺮﺍﻓﻀﺔ‬ ‫ﻭﺍﻟﻤﺠﺴﻤﺔ ﻭﺍﻟﺸﻴﻌﺔ‪.‬‬ ‫ﻭﺻﺢ ﺗﻮﺣﻴﺪﻩ‪.‬‬ ‫‪‬‬‫‪‬‬ ‫ﻭﺻﺪﻗﻪ‬ ‫‪ ٣‬ ﻭﻃﺎﺋﻔﺔ ﻳﻘﻮﻟﻮﻥ‪ :‬ﺇﻧﻤﺎ ﺃﻣﺘﻪ ﻣﻦ ﺁﻣﻦ ﺑﻪ‬ ‫‪ ٤‬ ﻭﻃﺎﺋﻔﺔ ﻳﻘﻮﻟﻮﻥ‪ :‬ﺇﻥ ﺃﻣﺘﻪ ﺍﻟﻔﺮﻗﺔ ﺍﻟﻤﺤﻘﺔ ﻭﻛ ‪‬ﻞ ‪‬‬ ‫ﺻﺪﻗﻮﺍ)‪.(٣‬‬ ‫)‪ (١‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٣‬‬ ‫)‪ (٢‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٥٥٠‬‬ ‫)‪ (٣‬ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪ :‬ﺍﻟﺪﻟﻴﻞ ﻭﺍﻟﺒﺮﻫﺎﻥ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٦‬‬ ‫‪75‬‬‫ﺍﻟﺒﺎﺏ ﺍﻷﻭﻝ‪ :‬ﻣﺬﻫﺐ ﺍﻹﺑﺎﺿ ﻴﺔ ﻓﻲ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬ ‫ﺇﻥ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ ﻓﻄﺮ ﻫﺬﺍ ﺍﻟﺠﻨﺲ ﺍﻟﻌﺎﻗﻞ ﻓﺠﻌﻠﻪ ﺃﻓﻀﻞ ﺍﻟﺨﻠﻖ‬ ‫ﺧﻴﺮﺍ ﻓﺠﻌﻠﻪ ﺃﻓﻀﻞ ﺍﻟﻌﺎﻟﻤﻴﻦ‪ ،‬ﻭﺧﻠﻖ ﺍﻷﻣﻢ ﺃﻣﺔ ﺑﻌﺪ‬ ‫ﺃﺟﻤﻌﻴﻦ‪ ،‬ﻭﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ ‬ ‫ﺃﻣﺔ ﻓﺠﻌﻞ ﻫﺬﻩ ﺍﻷﻣﺔ ﺃﻓﻀﻞ ﺍﻷﻭﻟﻴﻦ ﻭﺍﻵﺧﺮﻳﻦ‪ ،‬ﺑﺸﻬﺎﺩﺗﻬﻢ ﻳﻮﻡ ﺍﻟﺪﻳﻦ ﻋﻠﻰ‬ ‫ﺭﺅﻭﺱ ﺍﻟﻌﺎﻟﻤﻴﻦ‪ .‬ﻓﻘﺼﺮ ﺍﻟﺤﻖ ﻋﻠﻰ ﺍﻟﻔﺮﻗﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻭﺍﻟﺴﺒﻌﻴﻦ ﻭﻣﺎ ﺳﻮﺍﻫﺎ ﻓﻲ‬ ‫ﺍﻟﻬﻼﻙ ﻭﺍﻟﺮﺩﻯ ﺃﺑﺪ ﺍﻵﺑﺪﻳﻦ)‪.(١‬‬ ‫ﻭﺟﺎﺀ ﺍﻟﺸﺮﻉ ﺑﻤﺼﺪﺍﻕ ﺫﻟﻚ‪ .‬ﻗﺎﻝ ﮊ ‪» :‬ﺳﺘﻔﺘﺮﻕ ﺃﻣﺘﻲ ﻋﻠﻰ ﺛﻼﺙ ﻭﺳﺒﻌﻴﻦ‬ ‫ﻓﺮﻗﺔ ﻛﻠﻬﻦ ﻓﻲ ﺍﻟﻨﺎﺭ ﻣﺎ ﺧﻼ ﻭﺍﺣﺪﺓ ﻧﺎﺟﻴﺔ‪ ،‬ﻭﻛﻠﻬﻢ ﻳﺪﻋﻲ ﺗﻠﻚ ﺍﻟﻮﺍﺣﺪﺓ«)‪.(٢‬‬ ‫ﻭﺍﻟﺤﺪﻳﺚ ﻣﻦ ﺍﻟﻤﺴﻨﺪﺍﺕ ﻭﻟﻴﺲ ﻣﻦ ﺍﻟﻤﺘﻮﺍﺗﺮ‪ ،‬ﻭﻷﺻﺤﺎﺏ ﺍﻟﺤﺪﻳﺚ ﻋﻜﺴﻪ‪،‬‬ ‫ﻓﻬﻢ ﻳﺮﻭﻥ ﺃﻥ ﺍﻷﻣﺔ ﺳﺘﻔﺘﺮﻕ ﻋﻠﻰ ﺛﻼﺙ ﻭﺳﺒﻌﻴﻦ ﻓﺮﻗﺔ ﻛﻠﻬﻦ ﺇﻟﻰ ﺍﻟﺠﻨﺔ ﻣﺎ ﺧﻼ‬ ‫ﻭﺍﺣﺪﺓ ﺇﻟﻰ ﺍﻟﻨﺎﺭ)‪.(٣‬‬ ‫ﻭﺍﻻﺧﺘﻼﻓﺎﺕ ﺑﻴﻦ ﺃﻫﻞ ﺍﻟﻤﺬﺍﻫﺐ ﻭﺍﻷﺩﻳﺎﻥ ﻋﻠﻰ ﺃﺭﺑﻊ ﻣﺮﺍﺗﺐ‪:‬‬ ‫ﺍﻷﻭﻟﻰ‪ :‬ﺍﻟﺨﻼﻑ ﺑﻴﻦ ﺃﻫﻞ ﺍﻷﺩﻳﺎﻥ ﺍﻟﻨﺒﻮﻳﺔ ﻭﺑﻴﻦ ﺍﻟﺨﺎﺭﺟﻴﻦ ﻋﻨﻬﻢ ﻣﻦ ﺍﻟﺜﻨﻮﻳﺔ‬ ‫ﻭﺍﻟﺪﻫﺮﻳﺔ‪ ،‬ﻭﺫﻟﻚ ﻓﻲ ﺣﺪﻭﺙ ﺍﻟﻌﺎﻟﻢ‪ ،‬ﻭﻓﻲ ﺍﻟﺼﺎﻧﻊ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﻓﻲ ﺍﻟﺘﻮﺣﻴﺪ‪.‬‬ ‫ﻭﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺍﻟﺨﻼﻑ ﺑﻴﻦ ﺃﻫﻞ ﺍﻷﺩﻳﺎﻥ ﺍﻟﻨﺒﻮﻳﺔ ﺑﻌﻀﻬﻢ ﻣﻊ ﺑﻌﺾ‪ ،‬ﻭﺫﻟﻚ ﻓﻲ‬ ‫ﺍﻷﻧﺒﻴﺎﺀ ﻛﺎﺧﺘﻼﻑ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻭﺍﻟﻴﻬﻮﺩ‪.‬‬ ‫ﻭﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺍﻻﺧﺘﻼﻑ ﻓﻲ ﺃﻫﻞ ﺍﻟﺪﻳﻦ ﺍﻟﻮﺍﺣﺪ ﺑﻌﻀﻬﻢ ﻣﻊ ﺑﻌﺾ ﻓﻲ ﺍﻷﺻﻮﻝ‬ ‫ﺍﻟﺘﻲ ﻳﻘﻊ ﻓﻴﻬﺎ ﺍﻟﺘﺒﺪﻳﻊ؛ ﻛﺎﻻﺧﺘﻼﻑ ﻓﻲ ﺷﻲﺀ ﻣﻦ ﺻﻔﺎﺕ ﺍﷲ ﺗﻌﺎﻟﻰ‪.‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﺤﺎﺭﺛﻲ‪ :‬ﺍﻟﻌﻘﻮﺩ ﺍﻟﻔﻀﻴﺔ‪ ،‬ﺹ ‪.١٦١‬‬ ‫‬‫)‪ (١‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٥‬‬ ‫)‪ (٢‬ﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺣﺒﻴﺐ‪ :‬ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﺑﺎﺏ )‪ ،(٦‬ﻓﻲ ﺍﻷﻣﺔ ﺃﻣﺔ ﻣﺤﻤﺪ ﮊ ‪ ،١٧/١ ،‬ﺝ ‪ ،٥٢/١‬ﺭﻗﻢ ‪.٤١‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ﻟﻠﺒﻴﻬﻘﻲ‪ ،‬ﺭﻗﻢ )‪ ،(٢٠٩٠١‬ﻛﺘﺎﺏ ﺍﻟﺸﻬﺎﺩﺍﺕ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺗﺮﺩ ﺑﻪ ﺷﻬﺎﺩﺓ ﺃﻫﻞ‬ ‫‬ ‫ﺍﻷﻫﻮﺍﺀ‪ ،‬ﻭﻟﻔﻈﻪ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪» :‬ﺍﻓﺘﺮﻗﺖ ﺍﻟﻴﻬﻮﺩ ﻋﻠﻰ ﺇﺣﺪﻯ ﺃﻭ ﺛﻨﺘﻴﻦ ﻭﺳﺒﻌﻴﻦ ﻓﺮﻗﺔ‪ ،‬ﻭﺗﻔﺮﻗﺖ‬ ‫ﺍﻟﻨﺼﺎﺭﻯ ﻋﻠﻰ ﺇﺣﺪﻯ ﺃﻭ ﺛﻨﺘﻴﻦ ﻭﺳﺒﻌﻴﻦ ﻓﺮﻗﺔ‪ ،‬ﻭﺗﻔﺘﺮﻕ ﺃﻣﺘﻲ ﻋﻠﻰ ﺛﻼﺙ ﻭﺳﺒﻌﻴﻦ ﻓﺮﻗﺔ«‪.٣٥١/١٠ ،‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٧٤٠‬‬ ‫‬‫ﻭﺃﻳﻀﺎ‪ :‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫‬‫)‪ (٣‬ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪ :‬ﺍﻟﺪﻟﻴﻞ ﻭﺍﻟﺒﺮﻫﺎﻥ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪76‬‬ ‫ﻭﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﺍﻻﺧﺘﻼﻑ ﺍﻟﻤﺨﺘﺺ ﺑﺄﻫﻞ ﺍﻟﻤﻘﺎﻻﺕ ﻓﻲ ﻓﺮﻭﻉ ﺍﻟﻤﺴﺎﺋﻞ ﻛﺎﺧﺘﻼﻑ‬ ‫ﺍﻟﻤﺬﺍﻫﺐ ﺍﻟﻔﻘﻬﻴﺔ؛ ﻛﺎﻟﺸﺎﻓﻌﻴﺔ ﻭﺍﻟﺤﻨﻔﻴﺔ)‪.(١‬‬ ‫ﻭﻫﻨﺎ ﻧﻄﺮﺡ ﺳﺆﺍﻻ ﻫﻮ‪ :‬ﻫﻞ ﻣﻌﺮﻓﺔ ﻫﺬﻩ ﺍﻟﻔﺮﻕ ﺃﻣﺮ ﺿﺮﻭﺭﻱ ﻟﻠﻤﻜﻠﻒ ﺃﻡ ﻏﻴﺮ‬ ‫ﺿﺮﻭﺭﻱ؟‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻗﺪ ﺍﻧﻘﺴﻤﻮﺍ ﻓﻲ ﺍﻹﺟﺎﺑﺔ ﻋﻦ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﺇﻟﻰ ﺍﺗﺠﺎﻫﻴﻦ‪:‬‬ ‫‬‫ﻧﺠﺪ ﺃﻥ‬ ‫ﺍﻻﺗﺠﺎﻩ ﺍﻷﻭﻝ‪ :‬ﻫﻮ ﺭﺃﻱ ﺍﻟﺸﻘﺼﻲ ﺍﻟﺬﻱ ﺫﻫﺐ ﻓﻴﻪ ﺇﻟﻰ ﻋﺪﻡ ﺍﺳﺘﺤﺒﺎﺏ‬ ‫ﺍﻟﺒﺤﺚ ﻭﺍﻟﺘﻔﺘﻴﺶ ﻋﻦ ﺍﺧﺘﻼﻑ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺗﻜﻠﻒ ﻧﻈ ﻢ ﺍﻷﺩﻟﺔ ﻟﺬﻟﻚ‪ :‬ﻓﻠﻢ‬ ‫ﻳﻜﻠﻒ ﺑﺬﻟﻚ ﺃﺻﻼ‪ ،‬ﻭﺃﻥ ﺳﻌﺎﺩﺓ ﺍﻟﺘﻮﻓﻴﻖ ﻓﻲ ﺳﻠﻮﻙ ﻃﺮﻳﻖ ﺍﻵﺧﺮﺓ؛ ﺣﺘﻰ ﺇﺫﺍ‬ ‫ﺍﺷﺘﻐﻞ ﺍﻟﻌﺒﺪ ﺑﺎﻟﻌﻤﻞ‪ ،‬ﻭﻻﺯﻡ ﺍﻟﺘﻘﻮﻯ‪ ،‬ﻭﻧﻬﻰ ﺍﻟﻨﻔﺲ ﻋﻦ ﺍﻟﻬﻮﻯ‪ ،‬ﻭﺍﺷﺘﻐﻞ‬ ‫ﺑﺮﻳﺎﺿﺔ ﺍﻟﻨﻔﺲ‪ ،‬ﻭﺍﻟﻤﺠﺎﻫﺪﺓﺍﻧﻔﺘﺢ ﻟﻪ ﺃﺑﻮﺍﺏ ﻣﻦ ﺍﻟﻬﺪﺍﻳﺔ‪ ،‬ﻭﺍﻧﻜﺸﻒ ﻟﻪ ﻋﻦ‬ ‫ﺣﻘﺎﺋﻖ ﻫﺬﻩ ﺍﻟﻌﻘﻴﺪﺓ ﺑﻨﻮﺭ ﻳﻘﺬﻑ ﻓﻲ ﻗﻠﺒﻪ ﺑﺴﺒﺐ ﺍﻟﻤﺠﺎﻫﺪﺓ‪ ،‬ﺗﺤﻘﻴﻘﺎ ﻟﻮﻋﺪ‬ ‫ﺍﷲ ﺗﻌﺎﻟﻰ‪﴾ y x w v ut s r q p ﴿ :‬‬ ‫]ﺍﻟﻌﻨﻜﺒﻮﺕ‪.(٢)[٦٩ :‬‬ ‫ﺃﻣﺎ ﺍﻻﺗﺠﺎﻩ ﺍﻟﺜﺎﻧﻲ‪ :‬ﻓﻴﺮﻯ ﺿﺮﻭﺭﺓ ﻣﻌﺮﻓﺔ ﻣﺬﻫﺐ ﺍﻟﻤﺨﺎﻟﻔﻴﻦ‪ ،‬ﻭﻣﻦ ﻫﺆﻻﺀ‪:‬‬ ‫ﺃﺑﻮ ﺯﻛﺮﻳﺎﺀ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺯﻛﺮﻳﺎﺀ‪ :‬ﻻ ﺗﺼﻠﺢ ﻣﻌﺮﻓﺔ ﺍﻟﻤﺮﺀ ﻣﺬﻫﺒﻪ ﺇﻻ ﺑﻤﻌﺮﻓﺔ ﻣﺬﻫﺐ‬ ‫ﺍﻟﻤﺨﺎﻟﻔﻴﻦ‪ ،‬ﺇﺫ ﻻ ﺗﺼﻠﺢ ﻣﻌﺮﻓﺔ ﺍﻟﺸﻲﺀ ﺇﻻ ﺑﻤﻌﺮﻓﺔ ﺿﺪﻩ‪.‬‬ ‫ﻭﺃﻳﻀﺎ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﻋﻴﺴﻰ ﺍﺑﻦ ﻣﺠﺒﺮ‪ :‬ﻻ ﻳﻌﺮﻑ ﺍﻟﺮﺟﻞ ﻣﺬﻫﺒﻪ ﺣﺘﻰ ﻳﻔﺮﺯ‬ ‫‬ ‫ﻣﻦ ﻏﻴﺮﻩ)‪.(٣‬‬ ‫)‪ (١‬ﺍﻟﺤﺎﺭﺛﻲ‪ :‬ﺍﻟﻌﻘﻮﺩ ﺍﻟﻔﻀﻴﺔ‪ ،‬ﺹ ‪ ١٥٧‬ ‪.١٥٨‬‬ ‫)‪ (٢‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٥٨‬‬ ‫)‪ (٣‬ﺃﻃﻔﻴﺶ‪ :‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ ،‬ﺝ ‪ ،١٧‬ﺹ ‪.٦٦‬‬ ‫‪77‬‬‫ﺍﻟﺒﺎﺏ ﺍﻷﻭﻝ‪ :‬ﻣﺬﻫﺐ ﺍﻹﺑﺎﺿ ﻴﺔ ﻓﻲ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬ ‫‪ J ١٧‬ا *ق ا '_ ‬ ‫ﻳﻔﺴﻖ ﺍﻟﺴﺎﻟﻤﻲ ﻣﻦ ﺃﺧﻄﺄ ﻓﻲ ﻓﻬﻢ ﺍﻟﺪﻳﻦ ﻭﺃﺻﻮﻟﻪ‪ ،‬ﻭﺩﻟﻴﻞ ﺫﻟﻚ ﺗﺄﺛﻴﻢ‬ ‫ﻣﺎ ﻋﻠﻢ ﺑﺎﻟﻀﺮﻭﺭﺓ ﻣﻦ ﻫﻼﻙ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻭﺍﻟﻤﺸﺮﻛﻴﻦ‪ ،‬ﻭﻗﺪ ﻧﻄﻖ ﻛﺜﻴﺮ ﻣﻦ‬ ‫ﺍﻵﻳﺎﺕ ﺑﺘﻬﻠﻴﻜﻬﻢ‪ ،‬ﻫﺬﺍ ﻓﻲ ﺍﻟﻤﺸﺮﻛﻴﻦ‪.‬‬ ‫ﻭﺃﻣﺎ ﻫﻼﻙ ﻣﻦ ﺃﺧﻄﺄ ﻓﻲ ﺍﻟﺤﻖ ﻣﻦ ﻏﻴﺮ ﺍﻟﻤﺸﺮﻛﻴﻦ ﻓﻠﻘﻮﻟﻪ ﮊ ‪» :‬ﺳﺘﻔﺘﺮﻕ‬ ‫ﺃﻣﺘﻲ ﻋﻠﻰ ﺛﻼﺙ ﻭﺳﺒﻌﻴﻦ ﻓﺮﻗﺔ ﻛﻠﻬﺎ ﻓﻲ ﺍﻟﻨﺎﺭ ﺇﻻ ﻭﺍﺣﺪﺓ«)‪ .(١‬ﻋﻠﻰ ﺃﻥ ﺍﻟﻤﺴﻠﻤﻴﻦ‬ ‫ﻗﺪ ﺃﺟﻤﻌﻮﺍ ﻋﻠﻰ ﺗﻔﺴﻴﻖ ﻣﻦ ﺃﺧﻄﺄ ﻓﻲ ﺍﻟﺪﻳﻦ‪.‬‬ ‫ﻭﺑﻴﺎﻥ ﺫﻟﻚ‪ :‬ﺃﻥ ﻛﻞ ﻓﺮﻗﺔ ﻣﻦ ﻓﺮﻕ ﺍﻹﺳﻼﻡ ﺗﻔﺴﻖ ﻣﻦ ﺧﺎﻟﻔﻬﺎ ﻓﻴﻤﺎ ﺗﺪﻳﻦ ﺑﻪ‪،‬‬ ‫ﻗﻄﻌﺎ)‪.(٢‬‬ ‫ﻓﻈﻬﺮ ﻣﻦ ﺫﻟﻚ ﺗﻔﺴﻴﻖ ﺍﻟﻤﺨﺎﻟﻒ ﻓﻲ ﺍﻟﺪﻳﻦ ﺇﺟﻤﺎ ﻋﺎ‪ ،‬ﻭﺍﻟﻔﺎﺳﻖ ﻫﺎﻟﻚ ‬ ‫ﻭﻓﻲ ﻫﺬﺍ ﺍﻷﻣﺮ ﻧﺠﺪ ﺃﻏﻠﺐ ﻓﺮﻕ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺗﺴﻴﺮ ﻋﻠﻰ ﺍﻟﻤﻨﻮﺍﻝ ﻧﻔﺴﻪ‪ ،‬ﻓﺘﻈﻬﺮ‬ ‫ﺩﻋﻮﻯ ﺗﻜﻔﻴﺮ ﺍﻟﻤﺨﺎﻟﻔﻴﻦ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﻌﻨﺒﺮﻱ‪» :‬ﻛﻞ ﻣﺠﺘﻬﺪ ﻣﺼﻴﺐ ﻓﻲ ﺍﻟﻌﻘﻠﻴﺎﺕ ﻭﺍﻟﻔﺮﻭﻉ«‪ ،‬ﻭﻧﻘﺪﻩ ﺍﻟﺒﺪﺭ‬ ‫ﺍﻟﺸﻤﺎﺧﻲ ‪ 5‬ﻗﺎﺋﻼ‪» :‬ﻭﻫﺬﺍ ﺧﻄﺄ ﺑ ‪‬ﻴﻦ ﻓﺎﺣﺶ«‪ ،‬ﻣﺪﻟﻼ ﺑﻘﻮﻟﻪ‪ :‬ﻭﺍﻟﻌﺠﺐ ﻛﻴﻒ‬ ‫ﺑﻘ ﺪﻡ ﺍﻟﻌﺎﻟﻢ ﻭﺗﻜﺬﻳﺐ ﺍﻟﺮﺳﻮﻝ‪ ،‬ﻭﻣﻦ ﺟﻌﻞ ﺍﻟﺸﺮﻳﻚ ﷲ‪ ،‬ﻭﻣﻦ‬ ‫ﻳﺼﻴﺐ ﻣﻦ ﻗﺎﻝ ‬ ‫ﻗﺪﻳﻤﺎ ﺃﻭ ﻟﻢ ﻳﺼﻔﻪ ﺑﺼﻔﺎﺕ ﺍﻟﻜﻤﺎﻝ‪.‬‬ ‫‬‫ﺷﺒﻬﻪ ﺑﺎﻟﺨﻠﻖ ﻭﻭﺻﻔﻪ ﺑﺎﻟﻌﺠﺰ‪ ،‬ﺃﻭ ﺟﻌﻞ ﻣﻌﻪ‬ ‫ﻭﻗﺪ ﺍﻋﺘﺬﺭ ﺍﻟﻤﺮﺗﻀﻰ ﺍﻟﺰﻳﺪﻱ )ﺕ ‪٣١٠‬ﻫ‪٩٢٢/‬ﻡ( ﻓﻲ ﻛﺘﺎﺑﻪ »ﻣﻨﻬﺎﺝ ﺍﻟﻮﺻﻮﻝ«‬ ‫ﻋﻦ ﻣﻘﺎﻟﺔ ﺍﻟﻌﻨﺒﺮﻱﺑﺄﻥ ﺧﻼﻓﻪ ﻳﺮﺟﻊ ﺇﻟﻰ ﻛﻴﻔﻴﺔ ﺍﻟﺘﻜﻠﻴﻒ ﺑﺎﻟﻤﻌﺎﺭﻑ ﺍﻟﺪﻳﻨﻴﺔ‪،‬‬ ‫ﻓﻌﻨﺪﻩ ﺃﻥ ﺍﻟﻤﻄﻠﻮﺏ ﻣﻨﺎ ﻓﻴﻬﺎ ﺍﻟﻈﻦ ﻛﺎﻟﻌﻤﻠﻴﺎﺕ‪ .‬ﻭﻳﺮﻯ ﺍﻟﺴﺎﻟﻤﻲ ﺃﻥ ﺍﻟﻤﻄﻠﻮﺏ ﻫﻮ‬ ‫ﺍﻟﻌﻠﻢ ﺍﻟﻴﻘﻴﻦ ﻻ ﺍﻟﻈﻦ ﻭﻻ ﺍﻟﺘﻘﻠﻴﺪ)‪.(٣‬‬ ‫)‪ (١‬ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫)‪ (٢‬ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٤٣٣‬‬ ‫)‪ (٣‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪ ٤٣٤‬ ‪.٤٣٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪78‬‬ ‫ﺃﻣﺎ ﺃﻏﻮﻳﺎﺀ ﺍﻟﻘﺮﺁﻥﻛﻤﺎ ﻳﻄﻠﻖ ﻋﻠﻴﻬﻢ ﺍﻟﻮﺍﺭﺟﻼﻧﻲﻓﻬﻢ ﺳﺒﻌﺔ ﺃﻓﺨﺎﺫ‪،‬‬ ‫ﺗﺤﺼﺮﻫﻢ ﺍﻟﻘﺴﻤﺔ ﻓﻲ ﺛﻼﺙ ﻭﺳﺒﻌﻴﻦ ﻓﺮﻗﺔ‪ ،‬ﻛﻠﻬﻦ ﺇﻟﻰ ﺍﻟﻨﺎﺭ ﻣﺎ ﺧﻼ ﻭﺍﺣﺪﺓ‬ ‫ﻧﺎﺟﻴﺔ‪ .‬ﺇﻥ ﻗﺼﺮﻫﻢ ﻋﻠﻰ ﺍﻟﻤﻮﺣﺪﺓ‪ .‬ﻭﻛﻞ ﻓﺮﻗﺔ ﺗﺪﻋﻲ ﺃﻧﻬﺎ ﻫﻲ ﻫﺬﻩ ﺍﻟﻤﻮﺣﺪﺓ‪.‬‬ ‫ﻭﺍﻷﻓﺨﺎﺫ ﺍﻟﺴﺒﻌﺔ ﺍﻟﺬﻳﻦ ﻳﺤﺪﺩﻫﻢ ﺍﻟﻮﺍﺭﺟﻼﻧﻲ ﻫﻢ‪ :‬ﺍﻟﻘﺪﺭﻳﺔ‪ ،‬ﻭﺍﻟﻤﺮﺟﺌﺔ‪،‬‬ ‫ﻭﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﻭﺍﻟﺸﻴﻌﺔ‪ ،‬ﻭﺍﻟﻤﺸﺒﻬﺔ‪ ،‬ﻭﺍﻟﻤﺠﺴﻤﺔ‪ .‬ﻭﻧﺺ ﺭﺳﻮﻝ ﺍﷲ ﮊ‬ ‫‬‫ﻭﺍﻟﻤﺎﺭﻗﺔ‪،‬‬ ‫ﻋﻠﻰ ﺛﻼﺙ ﻣﻨﻬﺎ)‪.(١‬‬ ‫ﺃﺍﻟﻘﺪﺭﻳﺔ‪:‬‬ ‫ﺯﻋﻤﻮﺍ ﺃﻥ ﺃﻓﻌﺎﻟﻬﻢ ﺧﻠﻖ ﻟﻬﻢ‪ ،‬ﻟﻢ ﻳﺨﻠﻘﻬﺎ ﺍﷲ‪ ،‬ﻓﻠﻠﻪ ﺧﻠﻖ ﻭﻟﻬﻢ ﺧﻠﻖ‪.‬‬ ‫ﻭﻗﺎﻟﺖ ﺍﻟﻘﺪﺭﻳﺔ‪ :‬ﻧﺤﻦ ﺍﻟﺨﺎﻟﻘﻮﻥ ﻷﻓﻌﺎﻟﻨﺎ‪ .‬ﻓﻨﺎﻫﺒﻮﺍ ﺍﷲ ﺗﻌﺎﻟﻰ ﻓﻲ ﺧﻠﻘﻪ‪،‬‬ ‫ﻭﻧﺎﺯﻋﻮﻩ ﻓﻲ ﺍﺳﻤﻪ‪ ،‬ﻭﺫﻫﺒﻮﺍ ﺑﺒﻌﺾ ﺧﻠﻘﻪ ﺑﻞ ﺑﺄﻓﻀﻠﻪ ﺍﻹﻳﻤﺎﻥ ﻭﺍﻟﺘﻮﺣﻴﺪ‪ .‬ﻭﺟﻌﻠﻮﺍ‬ ‫ﻟﻪ ﺷﺮﻛﺎﺀ ﻓﻴﻤﺎ ﺁﺗﺎﻫﻢ‪ .‬ﻓﺘﻌﺎﻟﻰ ﺍﷲ ﻋﻤﺎ ﻳﺸﺮﻛﻮﻥ)‪.(٢‬‬ ‫ﺏﺍﻟﻤﺮﺟﺌﺔ‪:‬‬ ‫ﺯﻋﻤﻮﺍ ﺃﻥ ﻣﻦ ﻗﺎﻝ‪ :‬ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﺩﺧﻞ ﺍﻟﺠﻨﺔ‪ .‬ﻭﺃﻧﻪ ﺍﻟﻤﺄﻣﻮﺭ ﺑﻪ‪ .‬ﻭﻣﺎ ﺳﻮﺍﻩ ﻓﻠﻴﺲ‬ ‫ﺑﺈﻳﻤﺎﻥﻭﺃﻥ ﺟﻤﻴﻊ ﻣﺎ ﺃﻣﺮ ﺍﷲ ﺗﻌﺎﻟﻰ ﻣﻦ ﻃﺎﻋﺘﻪ ﻻ ﻳﻌﺪ ﺇﻳﻤﺎ ﻧﺎ‪ ،‬ﻭﺟﻤﻴﻊ ﻣﺎ ﺗﻮﻋﺪ ﺍﷲ‬ ‫ﺗﻌﺎﻟﻰ ﻋﻠﻴﻪ ﺍﻟﻌﻘﺎﺏ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﻟﻴﺲ ﺑﻜﻔﺮ‪ .‬ﻓﺤﻠﻮﺍ ﻋﺮﻯ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺃﺑﻄﻠﻮﺍ ﻓﺎﺋﺪﺓ‬ ‫ﺍﻟﺤﻼﻝ ﻭﺍﻟﺤﺮﺍﻡ‪ .‬ﻭﺃﺭﺿﻮﺍ ﺍﷲ ﺑﻘﻮﻝ‪ :‬ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪ ،‬ﻭﻟﻮ ﻃﻤﺴﻮﻩ ﺑﺎﻵﺛﺎﻡ‪.‬‬ ‫ﻭﺃﺑﻄﻠﻮﺍ ﻓﺎﺋﺪﺓ ﻗﻮﻝ ﺍﷲ ‪{ z y x w v u t s ﴿ : 8‬‬ ‫| ﴾ ]ﺍﻟﻌﻨﻜﺒﻮﺕ‪ .[٢ :‬ﻓﺴﺒﻘﻬﻢ ﻭﻋﻴﺪ ﺍﷲ ﻗﺒﻞ ﺃﻥ ﻳﻜﻮﻧﻮﺍ‪ ،‬ﻓﺘﺴﺎﺭﻋﻮﺍ ﺇﻟﻰ ﻓﻌﻠﻪ‬ ‫ﺑﻌﺪﻣﺎ ﻛﺎﻧﻮﺍﺛﻢ ﻗﺎﻝ‪ ~ ﴿ :‬ﮯ ¡ ‪© ¨ § ¦ ¥ ¤£ ¢‬‬ ‫)‪ (١‬ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪ :‬ﺍﻟﺪﻟﻴﻞ ﻭﺍﻟﺒﺮﻫﺎﻥ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٩‬‬ ‫)‪ (٢‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٠‬‬ ‫‪79‬‬‫ﺍﻟﺒﺎﺏ ﺍﻷﻭﻝ‪ :‬ﻣﺬﻫﺐ ﺍﻹﺑﺎﺿ ﻴﺔ ﻓﻲ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬ ‫‪] ﴾ ª‬ﺍﻟﻌﻨﻜﺒﻮﺕ‪ ،[٣ :‬ﻓﺮﺿﻮﺍ ﺑﺄﺣﺪ ﺍﻟﻘﺴﻤﻴﻦ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻣﻦ ﺍﻟﻜﺎﺫﺑﻴﻦ ﺩﻭﻥ‬ ‫ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﺑﺎﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﻟﺤﺎﺕ ﻣﻦ ﺍﻟﺼﺎﺩﻗﻴﻦ‪.‬‬ ‫ﻓﻠﻬﺬﺍ ﻟﻌﻨﻬﻢ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻣﻊ ﺳﺒﻌﻴﻦ ﻧﺒ ‪‬ﻴﺎ ﻗﺒﻠﻪ‪ .‬ﺃﻭﻫﻨﻮﺍ ﺩﻋﻮﺓ ﺍﻷﻧﺒﻴﺎﺀ ‪1‬‬ ‫ﺇﻟﻰ ﺍﷲ ‪ ، 8‬ﻭﻓﺘﺮﻭﺍ ﺍﻟﻌﺒﺎﺩ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﻟﺤﺎﺕ)‪.(١‬‬ ‫ﺝﺍﻟﻤﺎﺭﻗﺔ‪:‬‬ ‫ﺯﻋﻤﻮﺍ ﺃﻥ ﻣﻦ ﻋﺼﻰ ﺍﷲ ﺗﻌﺎﻟﻰ ﻭﻟﻮ ﻓﻲ ﺻﻐﻴﺮ ﺍﻟﺬﻧﻮﺏ ﻭﻛﺒﻴﺮ ﺃﺷﺮﻙ ﺑﺎﷲ‬ ‫ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻭﺗﺄﻭﻟﻮﺍ ﻗﻮﻝ ﺍﷲ ‪] ﴾ e d c b ﴿ : 8‬ﺍﻷﻧﻌﺎﻡ‪ ،[١٢١ :‬ﻓﻘﻀﻮﺍ‬ ‫ﺑﺎﻹﺛﻢ ﻋﻠﻰ ﺟﻤﻴﻊ ﻣﻦ ﻋﺼﻰ ﺍﷲ ‪ 8‬ﺃﻧﻪ ﻣﺸﺮﻙ‪ ،‬ﻭﻋﻘﺒﻮﺍ ﺑﺎﻷﺣﻜﺎﻡ‪ .‬ﻓﺎﺳﺘﺤﻠﻮﺍ‬ ‫ﻗﺘﻞ ﺍﻟﺮﺟﺎﻝ‪ ،‬ﻭﺃﺧﺬ ﺍﻷﻣﻮﺍﻝ‪ ،‬ﻭﺍﻟﺴﺒﻲ ﻟﻠﻌﻴﺎﻝ‪.‬‬ ‫ﻧﺎﺳﺎ ﻣﻦ ﺃﻣﺘﻲ ﻳﻤﺮﻗﻮﻥ ﻣﻦ ﺍﻟﺪﻳﻦ ﻣﺮﻭﻕ ﺍﻟﺴﻬﻢ‬ ‫ﻓﺤﺴﺒﻬﻢ ﻗﻮﻝ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪» :‬ﺃﻥ ‬ ‫ﻣﻦ ﺍﻟﺮﻣﻴﺔ ﻓﺘﻨﻈﺮ ﻓﻲ ﺍﻟﻨﺼﻞ ﻓﻼ ﺗﺮﻯ ﺷﻴ ﺌﺎ‪ ،‬ﻭﺗﻨﻈﺮ ﻓﻲ ﺍﻟﻘﺪﺡ ﻓﻼ ﺗﺮﻯ ﺷﻴ ﺌﺎ‪ ،‬ﻭﺗﺘﻤﺎﺭﻯ‬ ‫ﻓﻲ ﺍﻟﻔﻮﻕ«)‪ ،(٢‬ﻓﻠﻴﺲ ﻓﻲ ﺃﻣﺔ ﺃﺣﻤﺪ ﮊ ﺃﺷﺒﻪ ﺷﻲﺀ ﺑﻬﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﻣﻨﻬﻢ)‪.(٣‬‬ ‫ﺩﺍﻟﺸﻴﻌﺔ‪:‬‬ ‫ﻗﺪﺡ ﺍﻟﺸﻴﻌﺔ ﻓﻲ ﺍﻹﺳﻼﻡ ﻭﺍﻟﻨﺒﻮﺓ ﻭﺍﻷﻟﻮﻫﻴﺔ‪.‬‬ ‫ﺯﻋﻢ ﺑﻌﻀﻬﻢ ﺃﻥ ﻋﻠ ‪‬ﻴﺎ »ﺇﻣﺎﻡ ﻣﻄﺎﻉ«‪ ،‬ﻻ ﻳﺄﻣﺮ ﺑﺸﻲﺀ ﺇﻻ ﻛﻔﺮ ﺗﺎﺭﻛﻪ‪ ،‬ﻓﺠﺎﻭﺯﻭﺍ‬ ‫ﺑﻤﻌﺼﻴﺔ ﺍﷲ ‪ 8‬ﺣﻜﻢ ﺍﷲ ﻓﻲ ﻧﻔﺴﻪ‪ ،‬ﻭﺃﻥ ﻓﻲ ﻣﻌﺼﻴﺘﻪ ﻣﺎ ﻟﻴﺲ ﺑﻜﻔﺮ‪.‬‬ ‫ﻭﺑﻌﻀﻬﻢ ﻳﻘﻮﻝ ﺑﺄﻧﻪ »ﻧﺒﻲ«‪ ،‬ﻓﺄﺑﻄﻠﻮﺍ ﻗﻮﻝ ﺍﷲ ‪ 8‬ﻓﻲ ﻣﺤﻤﺪ ﺧﺎﺗﻢ ﺍﻟﻨﺒﻴﻴﻦ‪ ،‬ﺇﺫ‬ ‫ﻳﻘﻮﻝ‪] ﴾ à  Á À ¿ ¾ ½ ¼ » º ¹﴿ :‬ﺍﻷﺣﺰﺍﺏ‪.[٤٠ :‬‬ ‫)‪ (١‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٣٠‬ ‪.٣١‬‬ ‫)‪ (٢‬ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫)‪ (٣‬ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪ :‬ﺍﻟﺪﻟﻴﻞ ﻭﺍﻟﺒﺮﻫﺎﻥ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٣١‬ ‪.٣٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪80‬‬ ‫ﻭﺑﻌﻀﻬﻢ ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﺍﻟﺸﻴﻌﺔ ﻛﻠﻬﺎ ﻟﻴﺲ ﻋﻠﻴﻬﻢ ﻣﻦ ﻋﻤﻞ ﺍﻟﺸﺮﺍﺋﻊ ﺷﻲﺀ ﺇﻻ ﻓﻲ‬ ‫ﻣﺎ ﻟﻢ ﻳﺒﻠﻎ ﻓﻲ ﺣﻘﻴﻘﺔ ﺍﻹﻳﻤﺎﻥ ﺑﻌﻠﻲ ﻭﺫﺭﻳﺘﻪ‪ ،‬ﻓﺘﻠﺰﻣﻪ ﺍﻟﻔﺮﺍﺋﺾ ﻋﻘﻮﺑﺔ ﻟﻪ ﺣﺘﻰ‬ ‫ﻳﺴﺘﺒﺼﺮ ﻭﻳﺤﻘﻖ ﻓﺘﺴﻘﻂ ﻋﻨﻪ ﺍﻟﻔﺮﺍﺋﺾ‪.‬‬ ‫ﻭﺑﻌﻀﻬﻢ ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﻋﻠ ‪‬ﻴﺎ ﺣﻲ ﺑﺠﺒﺎﻝ ﺭﺿﻮﻯ‪ ،‬ﺍﻷﺳﺪ ﻋﻦ ﻳﻤﻴﻨﻪ ﻭﺍﻟﻨﻤﺮ ﻋﻦ‬ ‫ﺑﺪ ﺃﻥ ﻳﺴﻮﻕ ﺍﻟﻌﺮﺏ ﺑﻌﺼﻮﻳﻦ‪.‬‬ ‫ﺷﻤﺎﻟﻪ‪ ،‬ﻭﻻ ‬ ‫ﻛﺒﻴﺮﺍ ‬ ‫ﻋﻠﻮﺍ ‬ ‫ﻭﺑﻌﻀﻬﻢ ﻳﻘﻮﻝ‪ :‬ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﺗﻌﺎﻟﻰﺗﻌﺎﻟﻰ ﺍﷲ ﻋﻤﺎ ﻳﻘﻮﻟﻮﻥ ‪‬‬ ‫ﻭﻟﻴﺲ ﻓﻴﻬﻢ ﻃﺎﺋﻔﺔ ﺃﺷﺒﻪ ﺑﺎﻟﻨﺎﺱ ﻗﻠﻴﻼ ﺇﻻ ﺍﻟﺰﻳﺪﻳﺔ ﻭﺍﻟﺤﺴﻴﻨﻴﺔ‪ ،‬ﻭﻗﺪ ﻭﺍﻓﻘﻮﺍ ﺟﻤﻴﻊ‬ ‫ﺍﻟﻤﺴﻠﻤﻴﻦ ﻓﻴﻤﺎ ﻳﻘﻮﻟﻮﻧﻪ‪ ،‬ﺇﻻ ﻓﻲ ﺍﻟﺘﺤﻜﻴﻢ ﺍﻟﺬﻱ ﺻﺎﻏﻮﻩ ﻟﻌﻠﻲ‪ ،‬ﻭﻗﺪ ﻗﺘﻞ ﻣﻦ ﻗﺎﻝ‬ ‫ﺑﻪ ﻭﻣﻦ ﺃﻧﻜﺮﻩ‪ ،‬ﻓﺠﻤﻊ ﻓﻲ ﻗﺘﺎﻟﻪ ﺑﻴﻦ ﺍﻟﻤﺤﻖ ﻭﺍﻟﻤﺨﻄﺊ)‪.(١‬‬ ‫ﻫﺍﻟﻤﺸﺒﻬﺔ ﻭﺍﻟﻤﺠﺴﻤﺔ‪:‬‬ ‫ﺣﺴﺒﻬﻢ ﺍﻟﻘﺪﺡ ﻓﻲ ﺍﻹﻟﻪ ﻭﺭﺟﻮﻋﻬﻢ ﺇﻟﻰ ﺷﺒﻪ ﺍﻷﻭﺛﺎﻥ ﺍﻟﺘﻲ ﺗﻌﺒﺪ ﺁﺑﺎﺅﻫﻢ ﻣﻦ‬ ‫ﻗﺒﻞ‪ .‬ﺇﻥ ﻣﺬﺍﻫﺒﻬﻢ ﻓﻲ ﺟﻤﻴﻊ ﻣﺎ ﺃﺧﺒﺮ ﺍﻟﺮﺏ ﻋﻦ ﻧﻔﺴﻪ ﻣﺜﻞ ﺍﻋﺘﻘﺎﺩﻫﻢ ﻓﻲ ﺃﻧﻔﺴﻬﻢ‬ ‫ﻣﻦ ﺍﻟﺠﻮﺍﺭﺡ ﻭﺍﻵﻻﺕ‪.‬‬ ‫ﻓﺬﻫﺒﻮﺍ ﺑﻘﻮﻝ‪] ﴾* ) ( ' ﴿ :‬ﺍﻟﻔﺘﺢ‪ [١٠ :‬ﺇﻟﻰ ﺍﻟﺠﺎﺭﺣﺔ‪.‬‬ ‫ﻭﻓﻲ ﺍﻟﻮﺟﻪ ﺇﻟﻰ ﺍﻟﻮﺟﻮﻩ‪ ،‬ﺇﺫ ﻳﻘﻮﻝ‪﴾ j i h g f ﴿ :‬‬ ‫]ﺍﻟﻘﺼﺺ‪.[٨٨ :‬‬ ‫ﻭﻓﻲ ﺍﻟﺠﻨﺐ ﺇﻟﻰ ﺟﻨﻮﺑﻬﻢ‪ ،‬ﺇﺫ ﻳﻘﻮﻝ‪﴾ Ö Õ Ô Ó Ò Ñ Ð ﴿ :‬‬ ‫]ﺍﻟﺰﻣﺮ‪.[٥٦ :‬‬ ‫ﻭﻓﻲ ﺍﻟﻌﻴﻦ ﺇﻟﻰ ﻋﻴﻮﻧﻬﻢ‪ ،‬ﺇﺫ ﻳﻘﻮﻝ‪] ﴾ \ [ ﴿ :‬ﺍﻟﻘﻤﺮ‪.[١٤ :‬‬ ‫ﻭﻓﻲ ﺍﻟﺴﺎﻕ ﺇﻟﻰ ﺳﻮﻗﻬﻢ‪ ،‬ﺇﺫ ﻳﻘﻮﻝ‪] ﴾ K J I ﴿ :‬ﺍﻟﻘﻴﺎﻣﺔ‪.[٢٩ :‬‬ ‫)‪ (١‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٣٢‬ ‪.٣٣‬‬ ‫‪81‬‬‫ﺍﻟﺒﺎﺏ ﺍﻷﻭﻝ‪ :‬ﻣﺬﻫﺐ ﺍﻹﺑﺎﺿ ﻴﺔ ﻓﻲ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬ ‫ﻭﻓﻲ ﺍﻟﻴﻤﻴﻦ ﺇﻟﻰ ﺃﻳﻤﺎﻧﻬﻢ‪ ،‬ﺇﺫ ﻳﻘﻮﻝ‪] ﴾ ^ ] \ ﴿ :‬ﺍﻟﺤﺎﻗﺔ‪.[٤٥ :‬‬ ‫ﻭﻓﻲ ﺍﻻﺳﺘﻮﺍﺀ ﺇﻟﻰ ﺍﺳﺘﻮﺍﺋﻬﻢ‪ ،‬ﺇﺫ ﻳﻘﻮﻝ‪] ﴾\ [ Z ﴿ :‬ﻃﻪ‪ [٥ :‬ﻭﻓﻲ ﺃﻣﺜﺎﻟﻬﺎ‪.‬‬ ‫ﺟﺴﻤﺎ ﻣﺤﺪﻭ ﺩﺍ ﻣﺘﻨﻘﻼ ﻣﻦ ﻣﻜﺎﻥ ﺇﻟﻰ ﻣﻜﺎﻥ‪،‬‬ ‫‬‫ﻭﺟﺎﻭﺯ ﺑﻌﻀﻬﻢ ﺇﻟﻰ ﺃﻥ ﺟﻌﻠﻮﻩ‬ ‫ﻭﻳﺮﻛﺐ ﺍﻟﺤﻤﺎﺭ ﺍﻷﻗﻤﺮ‪ ،‬ﻭﻳﺨﺮﻕ ﺍﻟﺤﺠﺐ ﻟﻔﺼﻞ ﺍﻟﻘﻀﺎﺀ ﻳﻮﻡ ﺃﻟﻔﻪ ﺍﻟﻘﻀﺎﺀ‪،‬‬ ‫ﻛﺒﻴﺮﺍ‪.‬‬ ‫ﻋﻠﻮﺍ ‬ ‫ﻭﺑﻌﻀﻬﻢ ﻳﻘﻮﻝ‪ :‬ﺇﻧﻪ ﺗﻌﺎﻟﻰ ﻋﻠﻰ ﺻﻮﺭﺓ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﺗﻌﺎﻟﻰ ﺍﷲ ﻋﻤﺎ ﻳﻘﻮﻟﻮﻥ ‪‬‬ ‫ﻭﻫﻤﺎ ﺻﻨﻔﺎﻥ‪:‬‬ ‫ﻣﻦ ﺫﻫﺐ ﺇﻟﻰ ﻫﺬﻩ ﺍﻷﻗﻮﺍﻝ ﺻﺮﺍﺣﺔ‪ ،‬ﻭﺍﻋﺘﻘﺪ ﺃﻥ ﻣﻦ ﻧﻔﻰ ﻋﻦ ﺍﷲ ‪ 8‬ﻫﺬﺍ‬‫‬ ‫ﺍﻟﺘﺸﺒﻴﻪ ﻓﻘﺪ ﺃﺑﻄﻠﻪ‪.‬‬ ‫ﻭﺻﻨﻒ ﻳﺘﻮﻗﻔﻮﻥ ﻭﻻ ﻳﺼﺮﺣﻮﻥ ﺑﻬﺬﻩ ﺍﻟﻤﻌﺎﻧﻲ ﻭﻻ ﺑﺨﻼﻓﻬﺎ‪ ،‬ﻓﻴﻤﺘﻨﻌﻮﻥ ﻣﻦ‬‫‬ ‫ﻣﺬﻫﺐ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺍﻟﺬﻳﻦ ﺻﺮﻓﻮﺍ ﻫﺬﻩ ﺍﻟﻤﻌﺎﻧﻲ ﺇﻟﻰ ﻣﺎ ﻳﻠﻴﻖ ﺑﺎﻟﺒﺎﺭﻱ ﺳﺒﺤﺎﻧﻪ‪،‬‬ ‫ﻭﻣﻮﺟﻮﺩ ﻓﻲ ﻟﻐﺔ ﺍﻟﻌﺮﺏ‪ :‬ﺇﻥ ﺍﻟﻴﺪ‪ :‬ﺍﻟﻨﻌﻤﺔ ﻭﺍﻟﻘﺪﺭﺓ‪ .‬ﻭﺍﻟﻮﺟﻪ‪ :‬ﺫﺍﺗﻪ‪ .‬ﻭﺍﻟﻴﻤﻴﻦ‪:‬‬ ‫ﺍﻟﻘﺪﺭﺓ ﻭﺍﻟﻘﻮﺓ‪ .‬ﻭﺍﻟﺠﻨﺐ‪ :‬ﺍﻟﻜﻨﻒ‪ .‬ﻭﺍﻟﺴﺎﻕ‪ :‬ﺍﻟﺸﺪﺓ ﻓﻲ ﺃﻣﺜﺎﻝ ﻫﺬﻩ‪ ،‬ﻭﻟﻢ‬ ‫ﻳﺼﺮﺣﻮﺍ ﺑﺎﻟﻤﻌﻨﻰ ﺍﻟﻤﻜﺮﻭﻩ‪.‬‬ ‫ﻭﺍﻷﻭﻟﻮﻥ ﻗﺪ ﺭﺩﻭﺍ ﻋﻠﻰ ﺍﷲ ‪ 8‬ﻗﻮﻟﻪ‪] ﴾ 3 2 1 ﴿ :‬ﺍﻟﺸﻮﺭﻯ‪،[١١ :‬‬ ‫ﺃﻳﻀﺎ‬ ‫ﻓﺎﻷﻭﻟﻮﻥ ﻣﺸﺮﻛﻮﻥ‪ ،‬ﻭﺍﻵﺧﺮﻭﻥ ﺗﺠﺎﻫﻠﻮﺍ ﻓﻬﻢ ﺟﺎﻫﻠﻮﻥ‪ .‬ﻭﻓﺤﺶ ﻣﺬﻫﺒﻬﻢ ‬ ‫ﻳﻐﻨﻲ ﻋﻦ ﺍﻟﺮﺩ ﻋﻠﻴﻬﻢ ﻛﺈﺧﻮﺍﻧﻬﻢ)‪.(١‬‬ ‫ﻭﺍﻟﺴﻨﻴﺔ‪:‬‬ ‫ﺍﻟﺴﻨﻴﺔ ﺻﻐﻮﺍ ﺇﻟﻰ ﺇﺧﻮﺍﻧﻬﻢ ﺍﻟﻤﺮﺟﺌﺔ ﻓﻲ ﺍﻟﻮﻋﺪ ﻭﺍﻟﻮﻋﻴﺪ‪.‬‬ ‫ﻭﻣﺬﻫﺒﻬﻢ ﻓﻲ ﺍﻟﻔﺘﻨﺔ ﻳﺆﻭﻝ ﺇﻟﻰ ﺍﻟﻌﻤﻰ‪ ،‬ﻭﺍﺳﺘﻮﺍﺀ ﺍﻷﺭﺽ ﻭﺍﻟﺴﻤﺎﺀ‪ ،‬ﻭﺍﻟﻤﺤﻖ‬ ‫ﻭﺍﻟﻤﺒﻄﻞ ﺳﻮﺍﺀ‪ ،‬ﻭﻛﺬﻟﻚ ﻗﻮﻟﻬﻢ ﻓﻲ ﺧﻠﻖ ﺍﻟﻘﺮﺁﻥ ﻛﻘﻮﻝ ﺍﻷﺷﻌﺮﻳﺔ ﻓﻲ ﺧﻠﻘﻪ‪.‬‬ ‫)‪ (١‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٣٣‬ ‪.٣٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪82‬‬ ‫ﻭﻗﻮﻟﻬﻢ ﻓﻲ ﺍﻷﺳﻤﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ‪ ،‬ﻭﺧﺮﻭﺝ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﻣﻦ ﺍﻟﻨﺎﺭ)‪.(١‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻟﻐﻴﺮﻫﻢ ﻣﻦ ﺍﻟﻔﺮﻕ ﺍﻟﻤﺨﺎﻟﻔﺔ‪ ،‬ﺇﻻ ﺃﻧﻬﺎ‬ ‫‬‫ﻭﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﻧﻘﺪ‬ ‫ﻻ ﺗﻜﻔﺮﻫﻢ ﻭﻻ ﺗﺨﺮﺟﻬﻢ ﻋﻦ ﻣﻠ‪‬ﺔ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺗﺘﻌﺎﻣﻞ ﻣﻌﻬﻢ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﻣ ‪‬ﻴﺰ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻋﻦ ﺍﻟﺨﻮﺍﺭﺝ ﺍﻟﺬﻳﻦ ﺧﺮﺟﻮﺍ ﻋﻠﻰ ﺍﻟﻤﺨﺎﻟﻔﻴﻦ ﻣﺴﺘﺒﻴﺤﻴﻦ ﺍﻷﻣﻮﺍﻝ‬ ‫‬ ‫ﻭﺍﻷﻋﺮﺍﺽ ﻭﺍﻷﻧﻔﺲ‪.‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٣٤‬ ‪.٣٥‬‬ ‫ا ‪6‬ب ا ‪JK‬‬ ‫أ< ا ‪3F‬‪8‬‬ ‫‪85‬‬ ‫ا =< اﻷول‬ ‫و‪Q‬د اﷲ @) (‬ ‫‪ = < ;﴿ :‬‬ ‫‪] ﴾ G F‬ﻧﻮﺡ‪ ،[١٦ ،١٥ :‬ﻭﻗﺎﻝ ﺟﻞ ﺷﺄﻧﻪ‪J I H ❁ F E D ﴿ :‬‬ ‫‪] ﴾ L K‬ﺍﻟﻮﺍﻗﻌﺔ‪.[٥٩ ،٥٨ :‬‬ ‫ﺍﻟﺮﺣﻤﻦ ﺑﻦ ﻋﻤﺮ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﻻﺳﺘﻘﺎﻣﺔﻏﺮﺩﺍﻳﺔ‪ ،‬ﻁ ‪١٤٢٢ ،٤‬ﻫ‪٢٠٠١/‬ﻡ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ .٥‬ﻭﺳﻨﺬﻛﺮﻩ‬ ‫ٰ‬‫= ﻋﺒﺪ‬ ‫ﻓﻴﻤﺎ ﺑﻌﺪ‪ :‬ﺍﻟﺠﻴﻄﺎﻟﻲ‪ :‬ﻗﻮﺍﻋﺪ ﺍﻹﺳﻼﻡ‪.‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٧٥‬‬ ‫‬‫)‪ (١‬ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﺍﻟﻤﺸﺎﺭﻕ‪ ،‬ﺹ ‪.٢٠٣‬‬ ‫‪87‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻞ ﺍﻟﺘﻮﺣﻴﺪ‬ ‫ﻟﻴﺲ ﻳﺨﻔﻰ ﻋﻠﻰ ﻣﻦ ﻟﻪ ﺃﺩﻧﻰ ﻋﻘﻞ ﻭﺗﻤﻴﻴﺰ؛ ﺇﺫﺍ ﺗﺄﻣﻞ ﺑﻔﻜﺮﻩ ﻣﻀﻤﻮﻥ‬ ‫ﻫﺬﻩ ﺍﻵﻳﺎﺕ‪ ،‬ﻭﺍﺳﺘﺪﻝ ﺑﻨﻈﺮﻩ ﻋﻠﻰ ﻋﺠﺎﺋﺐ ﺍﻷﺭﺽ ﻭﺍﻟﺴﻤﺎﻭﺍﺕ‪ ،‬ﻭﺃﺻﻨﺎﻑ‬ ‫ﺍﻟﺤﻴﻮﺍﻥ ﻭﺍﻟﺠﻤﺎﺩ ﻭﺍﻟﻨﺒﺎﺕ‪ ،‬ﺃﻥ ﻫﺬﺍ ﺍﻷﻣﺮ ﺍﻟﻌﺠﻴﺐ ﺍﻟﺬﻱ ﺃﺣﻜﻢ ﻏﺎﻳﺔ‬ ‫ﺑﺪ ﻟﻪ ﻣﻦ ﺻﺎﻧﻊ ﻳﺪﺑﺮﻩ‪ ،‬ﻭﻓﺎﻋﻞ‬ ‫ﺍﻷﺣﻜﺎﻡ‪ ،‬ﻭﺭﺗﺐ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﺮﺗﻴﺐ ﻻ ‬ ‫ﻳﺤﻜﻤﻪ ﻭﻳﻘﺪﺭﻩ‪ ،‬ﺑﻞ ﺗﻜﺎﺩ ﻓﻄﺮﺓ ﺍﻟﻨﻔﻮﺱ ﺗﺸﻬﺪ ﺑﻜﻮﻧﻬﺎ ﻣﻘﻬﻮﺭﺓ ﺗﺤﺖ‬ ‫ﺗﺴﺨﻴﺮﻩ‪ ،‬ﻭﻣﺼﺮﻓﺔ ﺑﻤﻘﺘﻀﻰ ﺗﺪﺑﻴﺮﻩ‪.‬‬ ‫ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪] ﴾ ª © ¨ § ¦ ¥ ﴿ :‬ﺇﺑﺮﺍﻫﻴﻢ‪[١٠ :‬‬ ‫ﻓﺈ ﺫﺍ ﻓﻲ ﻧﻈﺮﺓ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﺷﻮﺍﻫﺪ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻣﺎ ﻳﻐﻨﻲ ﻋﻦ ﺇﻗﺎﻣﺔ ﺑﺮﻫﺎﻥ)‪.(١‬‬ ‫ﺏﺃﺩﻟﺔ ﺍﻷﻧﺒﻴﺎﺀ ‪: 1‬‬ ‫ﺩﻟ‪‬ﻞ ﺍﻷﻧﺒﻴﺎﺀ ﻋﻠﻰ ﻭﺟﻮﺩ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻓﻘﺎﻝ ﻧﻮﺡ ‪? > = < ; ﴿ : ‰‬‬ ‫@ ‪] ﴾ G F E D ❁ B A‬ﻧﻮﺡ‪.[١٦ ،١٥ :‬‬ ‫ﻭﻗﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ ‪] ﴾O N M L ﴿ : ‰‬ﺍﻟﺒﻘﺮﺓ‪ ،[٢٥٨ :‬ﻭﻗﺎﻝ‪:‬‬ ‫﴿ ‪] ﴾` _ ^ ] \ [ Z Y X W‬ﺍﻟﺒﻘﺮﺓ‪.[٢٥٨ :‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﺮﺳﻞ ﺍﻟﺬﻳﻦ ﻻ ﻳﻌﻠﻤﻬﻢ ﺇﻻ ﺍﷲ‪© ¨ § ¦ ¥ ﴿ :‬‬ ‫‪] ﴾ª‬ﺇﺑﺮﺍﻫﻴﻢ‪.[١٠ :‬‬ ‫ﻭﻗﺎﻝ ﻣﻮﺳﻰ ‪] ﴾ è ç æ å ä ã â á ﴿ : ‰‬ﻃﻪ‪.[٥٠ :‬‬ ‫ﻭﻗﺎﻝ ﺃﺻﺤﺎﺏ ﺍﻟﻜﻬﻒ‪¾ ½ ¼ » º ¹ ¸ ¶ ﴿ :‬‬ ‫¿ ﴾ ]ﺍﻟﻜﻬﻒ‪.[١٤ :‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪،١‬‬ ‫‬‫)‪ (١‬ﺍﻟﺠﻴﻄﺎﻟﻲ‪ :‬ﻗﻨﺎﻃﺮ ﺍﻟﺨﻴﺮﺍﺕ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٢١١‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬ ‫ﺹ ‪ ٢٥٨‬ ‪.٢٥٩‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪88‬‬ ‫ﻭﻗﺎﻝ ﺍﷲ ﻟﻨﺒﻴﻪ‪ ~ } | { z ﴿ :‬ﮯ ¡ ‪¤ £ ¢‬‬ ‫‪] ﴾¥‬ﺍﻷﻋﺮﺍﻑ‪ ،[١٨٥ :‬ﻭﻗﺎﻝ‪W V U T S R Q P ﴿ :‬‬ ‫‪] ﴾[ Z Y X‬ﻕ‪ ،[٦ :‬ﻭﺃﻣﺜﺎﻝ ﻫﺬﺍ ﻛﺜﻴﺮ ﺑﻤﺎ ﻳﻄﻮﻝ ﻭﺻﻔﻪ ﻓﻲ ﺍﻟﺤﺠﺞ‪ ،‬ﻭﻛﻠﻪ‬ ‫ﻳﺪﻝ ﻋﻠﻰ ﺍﷲ)‪.(١‬‬ ‫ﺝﺍﻷﺩﻟﺔ ﺍﻟﻌﻘﻠﻴﺔ‪:‬‬ ‫‪ ١‬ ﺩﻟﻴﻞ ﺍﻟﺤﺪﻭﺙ‪:‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻓﻲ ﻫﺬﻩ ﺍﻟﻤﺴﺄﻟﺔ ﻣﻊ ﺍﻟﺪﻫﺮﻳﺔ‪.‬‬ ‫‬‫ﺍﺧﺘﻠﻒ‬ ‫ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﻭﺟﻮﺩ ﺍﷲ ﺣﺪﻭﺙ ﺍﻷﺟﺴﺎﻡ ﻭﺍﻷﻋﺮﺍﺽ‪ ،‬ﺇﺫ ﻻ ﻳﺨﻠﻮ ﺍﻟﺠﺴﻢ ﻣﻦ‬ ‫ﺍﻟﺤﺪﺙ ﻣﺤﺪﺙ ﻣﺜﻠﻪ)‪ .(٢‬ﻭﺍﻟﻌﺎﻟﻢ ﻳﻘﺴﻢ ﻗﺴﻤﻴﻦ‬ ‫‬‫ﺣﺎﺩﺙ ﻻ ﻳﻨﻔﻚ ﻣﻨﻪ‪ ،‬ﻓﻤﺎ ﻟﻢ ﻳﺴﺒﻖ‬ ‫ﻻ ﺛﺎﻟﺚ ﻟﻬﻤﺎ‪ ،‬ﻭﻫﻤﺎ‪ :‬ﺍﻟﺠﻮﺍﻫﺮ ﻭﺍﻷﻋﺮﺍﺽ‪ ،‬ﻓﺎﻟﺠﻮﺍﻫﺮ‪ :‬ﻳﺮﺍﺩ ﺑﻬﺎ ﺍﻟﻤﻮﺻﻮﻓﺎﺕ ﻣﻦ‬ ‫ﺍﻟﻤﺨﻠﻮﻗﺎﺕ‪ ،‬ﻭﺍﻟﻌﺮﺽ‪ :‬ﻳﺮﺍﺩ ﺑﻪ ﺻﻔﺔ ﺍﻟﻤﻮﺻﻮﻓﺎﺕ ﻣﻦ ﺍﻟﻤﺨﻠﻮﻗﺎﺕ)‪.(٣‬‬ ‫ﻭﻣﺤﺪﺙ‪ .‬ﻓﺎﻟﻤﺤﺪﺙﺑﻜﺴﺮ‬ ‫‬‫ﻭﺍﻷﺷﻴﺎﺀ ﻋﻠﻰ ﻭﺟﻬﻴﻦ ﻻ ﺛﺎﻟﺚ ﻟﻬﻤﺎ‪ :‬ﻣﺤﺪﺙ‬ ‫ﻣﺤﺪﺙ ﺑﻔﺘﺢ ﺍﻟﺪﺍﻝ‪.‬‬ ‫‬‫ﺍﻟﺪﺍﻝﻭﺍﻟﺸﻲﺀ ﺃﺣﺪﺙ ﻓﻬﻮ‬ ‫ﻭﺍﻟﻘﺪﻳﻢ ﻋﻠﻰ ﻭﺟﻬﻴﻦ‪ :‬ﻗﺪﻳﻢ ﻋﻠﻰ ﺍﻟﺤﻘﻴﻘﺔ ﻭﻗﺪﻳﻢ ﻋﻠﻰ ﺍﻟﻤﺠﺎﺯ‪ .‬ﻓﺎﻟﻘﺪﻳﻢ‬ ‫ﻋﻠﻰ ﺍﻟﺤﻘﻴﻘﺔ ﻫﻮ ﺍﻟﺒﺎﺭﻱ ﺳﺒﺤﺎﻧﻪ ﻻ ﺃﻭﻝ ﻭﻻ ﺁﺧﺮ‪.‬‬ ‫ﻭﺍﻟﻘﺪﻳﻢ ﻋﻠﻰ ﺍﻟﻤﺠﺎﺯ ﻫﻮ ﺍﻟﺸﻲﺀ ﻳﻤﺮ ﻋﻠﻴﻪ ﺯﻣﺎﻥ ﻃﻮﻳﻞ‪ ،‬ﻭﻳﻌﻤﺮ ﻳﺴﻤﻰ‬ ‫ﻣﺠﺎﺯﺍ ﻟﻄﻮﻝ ﻋﻤﺮﻩ‪.‬‬ ‫‬‫ﻗﺪﻳﻤﺎ‬ ‫‬ ‫)‪ (١‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٦٢‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﺪﻟﻴﻞ ﻭﺍﻟﺒﺮﻫﺎﻥ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٣‬‬ ‫‬‫)‪ (٢‬ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪ :‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.١٣٩‬‬ ‫)‪ (٣‬ﺃﺑﻮ ﺑﻜﺮ ﺃﺣﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﻮﺳﻰ ﺍﻟﻜﻨﺪﻱ )ﺕ ‪٥٥٧‬ﻫ‪١١٦٢/‬ﻡ(‪ :‬ﺍﻟﺠﻮﻫﺮ ﺍﻟﻤﻘﺘﺼﺮ‪ ،‬ﺗﺤﻘﻴﻖ‪:‬‬ ‫ﺩ‪ .‬ﺳﻴﺪﺓ ﺇﺳﻤﺎﻋﻴﻞ ﻛﺎﺷﻒ‪ ،‬ﻭﺯﺍﺭﺓ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻘﻮﻣﻲ ﻭﺍﻟﺜﻘﺎﻓﺔﺳﻠﻄﻨﺔ ﻋﻤﺎﻥ‪١٤٠٤ ،‬ﻫ‪١٩٨٣/‬ﻡ‪،‬‬ ‫ﺹ ‪ .٣٧‬ﻭﺳﻨﺬﻛﺮﻩ ﻓﻴﻤﺎ ﺑﻌﺪ‪ :‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺍﻟﺠﻮﻫﺮ ﺍﻟﻤﻘﺘﺼﺮ‪.‬‬ ‫‪89‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻞ ﺍﻟﺘﻮﺣﻴﺪ‬ ‫ﻭﺍﻟﻤﺤﺪﺙ ﻫﻮ ﺍﻟﻤﺨﻠﻮﻕ‪ ،‬ﻭﻳﻨﻘﺴﻢ ﺇﻟﻰ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ‪ :‬ﺟﻮﺍﻫﺮ ﻭﺃﻋﺮﺍﺽ ﻭﺃﺟﺴﺎﻡ‪.‬‬ ‫ﺃﻳﻀﺎ ﺣﻲ ﻋﻠﻰ ﺍﻟﺤﻘﻴﻘﺔ‪ ،‬ﻭﺣﻲ‬ ‫ﻭﺍﻷﺟﺴﺎﻡ ﻗﺴﻤﻴﻦ‪ :‬ﺟﻤﺎﺩ ﻭﻧﺎﻃﻖ‪ .‬ﻭﻣﻨﻬﺎ ‬ ‫ﻋﻠﻰ ﺍﻟﻤﺠﺎﺯ‪ .‬ﻓﺎﻟﺤﻲ ﻋﻠﻰ ﺍﻟﺤﻘﻴﻘﺔ ﻛﺎﻟﺤﻴﻮﺍﻥ ﺍﻟﺬﻱ ﻟﻬﺬﻩ ﺍﻟﻨﻔﺲ ﺍﻟﺴﺎﺋﻠﺔ‪ .‬ﻭﺍﻟﺤﻲ‬ ‫ﻋﻠﻰ ﺍﻟﻤﺠﺎﺯ ﻫﻮ ﺍﻟﻨﺒﺎﺕ ﺍﻟﺮﻃﺐ ﻣﻦ ﺍﻷﺷﺠﺎﺭ ﻭﻏﻴﺮﻫﺎ)‪.(١‬‬ ‫ﻭﻛﻮﻥ ﺍﻟﺸﻲﺀ ﺑﻌﺪ ﺃﻥ ﻟﻢ ﻳﻜﻦ‪ ،‬ﻓﻬﻮ ﺟﺎﺋﺰ ﺍﻟﻮﺟﻮﺩ‪ ،‬ﻣﺮﺗﺒﻂ ﻭﺟﻮﺩﻩ ﺑﻐﻴﺮﻩ‬ ‫ﻣﺤﺪﺛﺔ‪.‬‬ ‫‬‫ﺑﺴﺒﺐ ﺍﻓﺘﻘﺎﺭﻩ ﺇﻟﻰ ﻣﺤﺪﺙ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ‪ ،‬ﻓﻜﻞ ﺍﻟﻤﺨﻠﻮﻗﺎﺕ‬ ‫ﻭﺍﻟﺤﺪﺙ ﻳﻮﻇﻒ ﻓﻲ ﺍﻻﺳﺘﺪﻻﻝ ﻋﻠﻰ ﻭﺟﻮﺩ ﺍﷲ؛ ﻷﻥ ﺍﻟﺤﺪﺙ ﻳﺪﻝ ﻋﻠﻰ‬ ‫ﺍﻟﻤﺤﺪﺙ‪ ،‬ﻭﻫﻮ ﺍﷲ ‪ ، 8‬ﻭﺇﻥ ﺍﻟﺤﺎﺩﺙ ﻻ ﻳﺴﺘﻐﻨﻲ ﻓﻲ ﺣﺪﻭﺛﻪ ﻋﻦ ﻣﺤﺪﺙ‬ ‫ﻳﺤﺪﺛﻪ‪ ،‬ﻓﺎﻟﻌﺎﻟﻢ ﺑﺄﺳﺮﻩ ﺣﺎﺩﺙ‪ ،‬ﻭﻛﻞ ﺣﺎﺩﺙ ﻳﻔﺘﻘﺮ ﺑﺎﻟﻀﺮﻭﺭﺓ ﺇﻟﻰ ﺍﻟﻤﺨﺼﺺ)‪.(٢‬‬ ‫ﻭﻳﺄﺧﺬ ﺍﻟﺒﺴﻴﻮﻱ ﻣﻦ ﺣﺪﻭﺙ ﺍﻟﺨﻠﻖ ﺩﻟﻴﻼ ﻋﻠﻰ ﻭﺟﻮﺩ ﺍﷲ ﻗﺎﺋﻼ‪ :‬ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ‬ ‫ﻭﺃﻋﺮﺍﺿﺎ‬ ‫‬‫ﺃﺟﺴﺎﻣﺎ ﻭﺟﻮﺍﻫﺮ‬ ‫‬‫ﻭﺟﻮﺩ ﺍﻟﺨﺎﻟﻖ ﺣﺪﻭﺙ ﺍﻟﺨﻠﻖ‪ .‬ﻓﺈﻧﺎ ﻭﺟﺪﻧﺎ ﺍﻟﻌﺎﻟﻢ‬ ‫ﻻ ﺗﻨﻔﻚ ﻣﻦ ﺍﻻﺟﺘﻤﺎﻉ ﻭﺍﻻﻓﺘﺮﺍﻕ ﻣﺤﺪﺛﺎﺕ‪ .‬ﻛﺎﻧﺎ ﺑﻌﺪ ﺃﻥ ﻟﻢ ﻳﻜﻮﻧﺎ‪ ،‬ﻓﻤﺎ ﻟﻢ‬ ‫ﺤﺪﺙ‪ .‬ﻭﻗﺪ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪﴾ â á à ß Þ ﴿ :‬‬ ‫ﻳﻨﻔﻚ ﻣﻦ ﺍﻟﺤﺪﺙ ﻣ ‬ ‫]ﺍﻟﻘﻤﺮ‪ [٤٩ :‬ﻭﻟﻤﺎ ﺩﻝ ﺍﻟﺪﻟﻴﻞ ﺑﺎﻹﺟﻤﺎﻉ ﺃﻥ ﺍﻷﻋﺮﺍﺽ ﻣﺤﺪﺛﺔ ﻟﻢ ﺗﻨﻔﻚ ﻣﻦ ﺍﻟﺠﻮﺍﻫﺮ‬ ‫ﺩﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﺠﻮﺍﻫﺮ ﻭﺍﻷﺟﺴﺎﻡ ﻣﺤﺪﺛﺔ ﻣﺎ ﻟﻢ ﻳﻨﻔﻚ ﻣﻨﻬﺎ)‪.(٣‬‬ ‫ﻭﻛﻞ ﺍﻷﺷﻴﺎﺀ ﺍﻟﻤﺤﺪﺛﺔ ﻟﻬﺎ ﻣﺤﺪﺙ)‪ .(٤‬ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺫﻟﻚ ﺃﻧﻬﺎ ﻻ ﺗﺨﻠﻮ ﻣﻦ‬ ‫ﺃﻥ ﺗﻜﻮﻥ ﺃﺣﺪﺛﺖ ﻧﻔﺴﻬﺎ ﻓﻲ ﺣﺎﻝ ﻭﺟﻮﺩﻫﺎ ﺃﻭ ﺣﺎﻝ ﻋﺪﻣﻬﺎ‪ ،‬ﻓﺈﻥ ﻛﺎﻧﺖ ﺃﺣﺪﺛﺖ‬ ‫)‪ (١‬ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪ :‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.١٥١‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪،١‬‬ ‫‬‫ﻭﺃﻳﻀﺎ‪ :‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫‬‫)‪ (٢‬ﺍﻟﺠﻴﻄﺎﻟﻲ‪ :‬ﻗﻨﺎﻃﺮ ﺍﻟﺨﻴﺮﺍﺕ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢١٢‬‬ ‫ﺹ ‪.٢٢٧‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٥٩‬‬ ‫‬‫)‪ (٣‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٣٢١‬ ‪.٣٢٢‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﻋﺒﺪ ﺍﷲ ﺍﻟﻔﺰﺍﺭﻱ‪ :‬ﻛﺘﺎﺏ »ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﻟﻤﺠﺴﻤﺔ« ﺿﻤﻦ‬ ‫‬‫)‪ (٤‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٢٢‬‬ ‫ﻛﺘﺎﺏ »‪ ،«Early Ibadi Theology‬ﺹ ‪ .١٨‬ﻭﺳﻨﺬﻛﺮﻩ ﻓﻴﻤﺎ ﺑﻌﺪ‪ :‬ﺍﻟﻔﺰﺍﺭﻱ‪ :‬ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﻟﻤﺠﺴﻤﺔ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪90‬‬ ‫ﻧﻔﺴﻬﺎ ﻓﻲ ﺣﺎﻝ ﻭﺟﻮﺩﻫﺎ ﻓﻤﺤﺎﻝ ﺇﻳﺠﺎﺩ ﺍﻟﻤﻮﺟﻮﺩ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺃﺣﺪﺛﺖ ﻧﻔﺴﻬﺎ‬ ‫ﻭﻫﻲ ﻣﻌﺪﻭﻣﺔ ﻓﻤﺤﺎﻝ ﺃﻥ ﻳﻮﺟﺪ ﺍﻟﻤﻌﺪﻭﻡ ﺷﻴ ﺌﺎ‪ ،‬ﻓﺪﻝ ﺃﻧﻬﺎ ﻣﺤﺪﺛﺔ‪.‬‬ ‫ﻓﻜﺬﻟﻚ ﻛﻞ ﺻﻨﻌﺔ ﻻ ﺗﻜﻮﻥ ﺇﻻ ﻣﻦ ﺻﺎﻧﻊ‪ ،‬ﻓﺪﻝ ﺫﻟﻚ ﺃﻥ ﺍﻷﺷﻴﺎﺀ ﻣﺤﺪﺛﺔ ﻣﺨﻠﻮﻗﺔ‬ ‫ﻣﺼﻨﻮﻋﺔ‪ .‬ﻭﻗﺪ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ~ }﴿ :‬ﮯ ¡ ‪] ﴾¢‬ﺍﻟﻌﻨﻜﺒﻮﺕ‪.(١)[٤٤ :‬‬ ‫ﻭﺧﻼﺻﺔ ﺩﻟﻴﻞ ﺍﻟﺤﺪﻭﺙ‪:‬‬ ‫ﺇﻥ ﺍﻟﻌﺎﻟﻢ ﺣﺎﺩﺙ‪:‬‬ ‫ ﻷﻧﻪ ﻣﺤﺼﻮﺭ ﻓﻲ ﺍﻷﺟﺴﺎﻡ ﻭﺍﻷﻋﺮﺍﺽ‪ ،‬ﻭﺍﻟﻌﻼﻗﺔ ﺑﻴﻦ ﺍﻷﺟﺴﺎﻡ ﻭﺍﻷﻋﺮﺍﺽ‬ ‫ﺗﻔﺮﺽ ﺍﻟﺤﺪﻭﺙ‪.‬‬ ‫ﻷﻥ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﺃﺟﺴﺎﻡ ﻭﺃﻓﻼﻙ ﻣﺘﺤﺮﻙ‪.‬‬‫‬ ‫ﻷﻥ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﻫﻮ ﺟﺰﺀ ﻣﻦ ﺍﻟﻌﺎﻟﻢ ﻣﺘﻄﻮﺭ‪.‬‬‫‬ ‫ﻭﺇﺫﺍ ﺛﺒﺖ ﺃﻥ ﺍﻟﻌﺎﻟﻢ ﺣﺎﺩﺙ‪ ،‬ﻓﻤﻦ ﺍﻟﻀﺮﻭﺭﻱ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﻣﺤﺪﺙ‪ ،‬ﻭﻫﺬﺍ‬ ‫ﻭﺍﺣﺪﺍ ﻻ ﻳﺸﺒﻪ ﻣﺎ ﺃﺣﺪﺛﻪ ﺑﻮﺟﻪ ﻣﻦ ﺍﻟﻮﺟﻮﻩ‪ ،‬ﺇﺫ ﻟﻮ‬ ‫‬‫ﺍﻟﻤﺤﺪﺙ ﻻ ‬ ‫ﺑﺪ ﺃﻥ ﻳﻜﻮﻥ‬ ‫ﻭﺍﺣﺪﺍ ﻻ ﺷﺒﻴﻪ ﻟﻪ‪.‬‬ ‫‬‫ﻗﺪﻳﻤﺎ‬ ‫‬‫ﺃﺷﺒﻪ ﻟﻮﺟﺐ ﺍﻟﺘﺴﻠﺴﻞ‪ ،‬ﻭﻭﺟﺐ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻤﺤﺪﺙ‬ ‫‪ ٢‬ ﺩﻟﻴﻞ ﺍﻟﺨﻠﻖ‪:‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻭﺟﻮﺩ ﺍﷲ ﻋﻦ ﻃﺮﻳﻖ ﺇﺛﺒﺎﺕ ﺃﻥ ﺍﻟﻌﺎﻟﻢ ﻓﻌﻞ ﺍﷲ‪ .‬ﺇﺫ ﺇﻥ ﺍﷲ ‪8‬‬ ‫‬‫ﻳﺜﺒﺖ‬ ‫ﻫﻮ ﺍﻟﻤﺨﺘﺮﻉ ﻣﻦ ﺍﻟﻌﺪﻡ ﺇﻟﻰ ﺍﻟﻮﺟﻮﺩ‪ ،‬ﻭﻣﻦ ﻋﺮﻑ ﺍﷲ ‪ 8‬ﻓﻘﺪ ﻋﺮﻑ ﺃﻥ ﻛﻞ ﻣﻦ‬ ‫ﺩﻭﻧﻪ ﻣﺼﻨﻮﻉ‪ ،‬ﺧﺎﺭﺝ ﻣﻦ ﺍﻟﻌﺪﻡ ﺇﻟﻰ ﺍﻟﻮﺟﻮﺩ‪.‬‬ ‫ﻭﻣﻦ ﻋﺮﻑ ﺃﻧﻪ ﺍﷲ ﻓﻘﺪ ﻋﺮﻑ ﺃﻥ ﻟﻪ ﺍﻟﺨﻠﻖ‪ ،‬ﻭﺃﻥ ﻟﻪ ﺍﻟﺠﻨﺪ ﻭﺃﻧﻬﻢ ﺍﻟﻤﻼﺋﻜﺔ‬ ‫ﻭﺍﻟﺮﺳﻞ ﻭﺍﻟﻜﺘﺐ‪ ،‬ﻭﻣﻦ ﻋﺮﻑ ﺃﻧﻪ ﺍﻟﺮﺏ ﻓﻘﺪ ﻋﺮﻑ ﺃﻥ ﻟﻪ ﺍﻟﺘﻜﻠﻴﻒ ﻭﺍﻷﻣﺮ‬ ‫ﻭﺍﻟﻨﻬﻲ ﻭﺍﻟﺜﻮﺍﺏ ﻭﺍﻟﻌﻘﺎﺏ ﻓﻲ ﻋﺒﺎﺩﻩ ﻭﺇﻟﻴﻪ ﺍﻟﻤﺼﻴﺮ)‪.(٢‬‬ ‫)‪ (١‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٣٣‬‬ ‫)‪ (٢‬ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪ :‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.١١٨‬‬ ‫‪91‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻞ ﺍﻟﺘﻮﺣﻴﺪ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻗﻴﺎﺱ ﺍﻟﺸﺎﻫﺪ ﻋﻠﻰ ﺍﻟﻐﺎﺋﺐ ﻓﻲ ﺇﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺍﷲ‬ ‫‬‫ﻭﻗﺪ ﺍﺳﺘﺨﺪﻡ‬ ‫ﻧﺎﺭﺍ ﻋﻠﻤﻨﺎ‬ ‫ﺗﻌﺎﻟﻰ‪ ،‬ﻭﺃﻧﻪ ﺧﺎﻟﻖ‪» ،‬ﻭﻳﺴﺘﺪﻝ ﺑﺎﻟﺸﺎﻫﺪ ﻋﻠﻰ ﺍﻟﻐﺎﺋﺐ‪ ،‬ﻣﺜﻠﻤﺎ ﺇﺫﺍ ﺭﺃﻳﻨﺎ ‬ ‫ﺃﻥ ﻛﻞ ﻧﺎﺭ ﺫﻟﻚ ﺣﻜﻤﻬﺎ‪ ،‬ﻭﻳﺴﺘﺪﻝ ﺑﺎﻷﺛﺮ ﻋﻠﻰ ﺍﻟﻤﺆﺛﺮ‪ ،‬ﻭﺍﻟﺒﻨﺎﺀ ﻋﻠﻰ ﺍﻟﺒﺎﻧﻲ‪،‬‬ ‫ﻭﺍﻟﻜﺘﺎﺏ ﻋﻠﻰ ﺍﻟﻜﺎﺗﺐ«)‪.(١‬‬ ‫ﻏﺎﻟﺒﺎﻓﻲ ﻗﻀﻴﺔ ﺗﺨﺺ ﻋﺎﻟﻢ ﺍﻟﻐﻴﺐ‬ ‫ﻭﻳﺴﺘﺨﺪﻡ ﻗﻴﺎﺱ ﺍﻟﺸﺎﻫﺪ ﻋﻠﻰ ﺍﻟﻐﺎﺋﺐ‬ ‫ﺑﻘﻀﻴﺔ ﺗﺨﺺ ﺍﻟﻌﺎﻟﻢ ﺍﻟﻤﺸﺎﻫﺪ‪ ،‬ﻟﺘﻮﻫﻢ ﻋﻠﺔ ﻣﺸﺘﺮﻛﺔ)‪ ،(٢‬ﻭﻓﻲ ﻫﺬﻩ ﺍﻟﺤﺎﻟﺔ ﻳﻜﻮﻥ‬ ‫ﺍﻻﺳﺘﺪﻻﻝ ﺑﻮﺟﻮﺩ ﺍﻟﻤﻔﻌﻮﻝ ﻋﻠﻰ ﻭﺟﻮﺩ ﺍﻟﻔﺎﻋﻞ‪ ،‬ﺃﻭ ﺍﻻﺳﺘﺪﻻﻝ ﺑﻮﺟﻮﺩ ﺍﻟﻤﺼﻨﻮﻉ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻗﺪ ﺍﺳﺘﺨﺪﻣﻮﺍ ﻫﺬﺍ ﺍﻟﻘﻴﺎﺱ ﻓﻲ ﺇﺛﺒﺎﺕ‬ ‫‬‫ﻋﻠﻰ ﻭﺟﻮﺩ ﺍﻟﺼﺎﻧﻊ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ‬ ‫ﻭﺟﻮﺩ ﺍﷲ ﺗﻌﺎﻟﻰ ﺇﻻ ﺃﻧﻬﻢ ﺭﻓﻀﻮﺍ ﺗﻮﻇﻴﻒ ﻫﺬﺍ ﺍﻟﻘﻴﺎﺱ ﻓﻲ ﻣﺠﺎﻝ ﺍﻟﺼﻔﺎﺕ ﺍﻹﻟﻬﻴﺔ‪.‬‬ ‫ﻭﻳﺴﺘﺪﻝ ﺑﻪ ﻋﻠﻴﻪ‪ ،‬ﺇﺫ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻋﻠﻰ ﺍﷲ ﻣﻦ ﺁﺛﺎﺭ ﺻﻨﻌﺘﻪ‪ ،‬ﻓﻴﻌﺮﻑ ‬ ‫‬‫ﻭﻳﺪﻟﻞ‬ ‫ﻻ ﺗﺠﻮﺯ ﻋﻠﻴﻪ ﺍﻟﺮﺅﻳﺔ‪ ،‬ﻭﻻ ﺍﻟﻤﺸﺎﻫﺪﺓ‪ ،‬ﻭﻻ ﺍﻟﺤﺲ‪ ،‬ﻭﻻ ﺍﻟﻠﻤﺲ‪ ،‬ﻭﻻ ﻳﻌﺮﻑ ﺑﻐﻴﺮ‬ ‫ﺍﻻﺳﺘﺪﻻﻝ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﻻﺳﺘﺪﻻﻝ ﻻ ﻳﻘﻊ ﺇﻻ ﻣﻦ ﻭﺟﻪ ﺍﻟﻨﻈﺮ ﻭﺍﻻﻛﺘﺴﺎﺏ ﺑﺎﻟﺪﻻﺋﻞ‬ ‫ﻭﻟﻴﺲ ﺫﻟﻚ ﻣﻦ ﻃﺮﻳﻖ ﺍﻻﺿﻄﺮﺍﺭ)‪.(٣‬‬ ‫ﻛﺬﻟﻚ ﺃﻣﺮ ﺗﻌﺎﻟﻰ ﺧﻠﻘﻪ ﺃﻥ ﺍﻻﺳﺘﺪﻻﻝ ﻋﻠﻴﻪ ﻻ ﻳﻘﻊ ﺇﻻ ﻣﻦ ﻭﺟﻬﺔ ﺍﻟﻨﻈﺮ‬ ‫ﻭﺍﻟﻌﺒﺮﺓ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪ ❁ } | { z y x ﴿ :‬ﮯ ¡ ‪¢‬‬ ‫‪²±°❁®¬«ª❁¨§¦¥❁£‬‬ ‫‪] ﴾ ³‬ﺍﻟﻐﺎﺷﻴﺔ‪ ١٧ :‬ ‪ ،[٢١‬ﻭﺃﻣﺜﺎﻝ ﺫﻟﻚ ﻛﺜﻴﺮ ﻣﻤﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﺃﻣﺮ ﺑﺎﻻﺳﺘﺪﻻﻝ‬ ‫ﺍﻟﺬﻱ ﻳﻌﺮﻑ ﺑﻪ ﺍﻟﺨﺎﻟﻖ ﺃﻧﻪ ﺧﺎﻟﻖ ﻭﺭﺍﺯﻕ ﻭﻣﺤﻴﻲ‪ ،‬ﻓﺪﻝ ﺫﻟﻚ ﻓﻲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﻌﻘﻞ‬ ‫ﺃﻥ ﺍﻟﻤﻌﺮﻓﺔ ﺗﺪﺭﻙ ﺑﺎﻻﺳﺘﺪﻻﻝ ﻋﻠﻰ ﺍﻟﻤﺪﻟﻮﻝ ﻋﻠﻴﻪ)‪.(٤‬‬ ‫)‪ (١‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٢١‬‬ ‫)‪ (٢‬ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﺜﻤﻴﻨﻲ‪ :‬ﻣﻌﺎﻟﻢ ﺍﻟﺪﻳﻦ‪ ،‬ﺝ ‪) ،١‬ﺩ‪ .‬ﻥ(‪ ،‬ﻁ ‪١٩٨٤‬ﻡ‪ ،‬ﺹ ‪ .٢١٩‬ﻭﺳﻨﺬﻛﺮﻩ ﻓﻴﻤﺎ ﺑﻌﺪ‪:‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٨٢١‬‬ ‫‬‫ﻭﺃﻳﻀﺎ‪ :‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫‬‫ﺍﻟﺜﻤﻴﻨﻲ‪ :‬ﻣﻌﺎﻟﻢ ﺍﻟﺪﻳﻦ‪.‬‬ ‫)‪ (٣‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣١٩‬‬ ‫)‪ (٤‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٢٠‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪92‬‬ ‫ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺍﷲ ﺧﺎﻟﻖ ﺍﻷﺷﻴﺎﺀ ﻭﻣﺤﺪﺛﻬﺎ‪ :‬ﻟﻮ ﺃﻥ ﻧﻄﻔﺔ ﻭﺿﻌﺖ ﺑﻴﻦ‬ ‫ﻋﻈﻤﺎ‪،‬‬ ‫‬‫ﺟﻤﻴﻌﺎ‪ ،‬ﺇﺫ ﻳﺮﻭﻧﻬﺎ‪ ،‬ﻭﻳﻤﺴﻮﻧﻬﺎ ﻟﻢ ﻳﻘﺪﺭﻭﺍ ﺃﻥ ﻳﺨﻠﻘﻮﺍ ﻟﻬﺎ‬ ‫‬‫ﺃﻳﺪﻱ ﺍﻟﺨﻼﺋﻖ‬ ‫ﻧﺸﺮﺍ‪ ،‬ﻭﻻ ﺣﻴﺎﺓ‪ ،‬ﻭﻻ ﻗﺪﺭﺓ‪ ،‬ﻓﻜﻴﻒ ﺇﺫﺍ ﻛﺎﻧﺖ ﻓﻲ‬ ‫‬‫ﺷﻌﺮﺍ‪ ،‬ﻭﻻ‬ ‫‬‫ﻟﺤﻤﺎ‪ ،‬ﻭﻻ‬ ‫ﻭﻻ ‬ ‫ﻇﻠﻤﺔ ﺍﻟﺮﺣﻢ؟ ﻭﺑﻴﻨﻬﺎ ﻭﺑﻴﻨﻬﻢ ﺍﻟﺤﺠﺐ ﺍﻟﻜﺜﻴﺮﺓ‪ ،‬ﻓﻬﻢ ﻋﻦ ﺻﻨﻌﻬﺎ ﺃﻋﺠﺰ‪ ،‬ﻭﻋﻦ‬ ‫ﺗﺪﺑﻴﺮﻫﺎ ﺃﺑﻌﺪ‪ ،‬ﻓﻌﻠﻤﻨﺎ ﺃﻥ ﻣﻦ ﺟﻌﻞ ﺍﻟﻨﻄﻔﺔ ﺧﻠﻘﺎ‪ :‬ﻫﻮ ﺍﷲ ﺍﻟﻮﺍﺣﺪ ﺍﻟﺬﻱ ﻟﻴﺲ‬ ‫ﻛﻤﺜﻠﻪ ﺷﻲﺀ ﻭﻫﻮ ﺍﻟﺴﻤﻴﻊ ﺍﻟﺒﺼﻴﺮ)‪.(١‬‬ ‫ﻭﺍﷲ ﺗﻌﺎﻟﻰ ﺧﻠﻖ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﻭﺍﺧﺘﺮﻋﻬﺎ‪ ،‬ﻭﺃﺧﺮﺟﻬﺎ ﻣﻦ ﺍﻟﻌﺪﻡ ﺇﻟﻰ ﺍﻟﻮﺟﻮﺩ‪ ،‬ﻻ ﻣﻦ‬ ‫ﺷﻲﺀ ﺧﻠﻘﻬﺎ؛ ﻷﻧﻪ ﺇﻥ ﻛﺎﻥ ﺧﻠﻘﻬﺎ ﻣﻦ ﺃﺻﻞ ﻛﺎﻥ ﻣﻌﻪ‪ ،‬ﻓﻠﻴﺲ ﻳﺨﻠﻮ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ‬ ‫ﺍﻷﺻﻞ ﺧﻠﻖ ﻣﻦ ﺷﻲﺀ ﻛﺎﻥ ﻗﺒﻠﻪ‪ ،‬ﺃﻭ ﺧﻠﻖ ﻣﻦ ﻻ ﺷﻲﺀ ﻗﺒﻠﻪ‪ ...‬ﻭﻫﺬﺍ ﻳﺆﻭﻝ ﺇﻟﻰ‬ ‫ﺍﻟﻔﺴﺎﺩ‪ ،‬ﻭﺇﻟﻰ ﻣﺎ ﻻ ﻳﺼﺢ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ‪ ،‬ﻷﻥ ﻫﺬﺍ ﻳﺆﺩﻱ ﺇﻟﻰ ﻣﺎ ﻻ ﻧﻬﺎﻳﺔ ﻟﻪ)‪ .(٢‬ﻓﺒﻘﻲ‬ ‫ﺃﻥ ﺍﷲ ﻗﺪ ﺧﻠﻖ ﺍﻷﺷﻴﺎﺀ ﻣﻦ ﻋﺪﻡ‪.‬‬ ‫‪ ٢٢‬آداب ا ‪  c /‬اﷲ @) (‬ ‫ﺣﺪﺩ ﺍﻟﻮﺍﺭﺟﻼﻧﻲ ﺃﺳﺲ ﻟﻠﺤﻮﺍﺭ ﻭﺍﻟﻤﻨﺎﻇﺮﺓ ﻓﻲ ﺍﻟﺤﺪﻳﺚ ﻋﻦ ﺍﷲ ﺗﻌﺎﻟﻰ‬ ‫ﺃﺳﺎﺳﺎ‬ ‫‬‫ﺩﺳﺘﻮﺭﺍ ﺑﻴﻦ ﺍﻟﻤﺘﺤﺎﻭﺭﻳﻦ‪ ،‬ﻭﻭﺿﻊ ﻣﻘﺪﻣﺔ ﺗﻜﻮﻥ ﺑﻴﻦ ﻫﺬﻩ ﺍﻟﻤﺴﺎﺋﻞ‬ ‫‬‫ﺗﻜﻮﻥ‬ ‫ﻭﺃﺻﻼ ﺑﻴﻦ ﺍﻟﻤﻨﺎﻇﺮﻳﻦ‪ ،‬ﻭﻋﺪﻻ ﻓﺼﻼ ﺑﻴﻦ ﺍﻟﻤﺨﺘﻠﻔﻴﻦ‪:‬‬ ‫ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﻳﻘﻊ ﺍﻻﺗﻔﺎﻕ ﻋﻠﻰ ﺃﻥ ﺍﻟﺒﺎﺭﻱ ﺳﺒﺤﺎﻧﻪ ﻟﻢ ﻳﻔﺮﺩ ﻧﻔﺴﻪ ﺑﻠﻐﺔ ﻏﻴﺮ‬ ‫ﻟﻐﺘﻨﺎ ﺍﻟﺘﻲ ﺍﺳﺘﻌﻤﻠﻨﺎﻫﺎ ﺑﻴﻨﻨﺎ‪.‬‬ ‫ﻭﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﻥ ﻻ ﻳﻄﻠﻖ ﻋﻠﻰ ﺍﻟﺒﺎﺭﻱ ﺳﺒﺤﺎﻧﻪ ﻣﺎ ﻟﻢ ﻳﺄﺫﻥ ﺑﻪ ﺍﻟﺸﺮﻉ ﺃﻭ ﻣﻌﻨﻰ‬ ‫ﻳﺤﻴﻠﻪ ﺍﻟﻌﻘﻞ ﻻﺗﻔﺎﻗﻨﺎ ﻧﺤﻦ ﻭﻫﻢ ﻋﻠﻰ ﺃﻥ ﺍﷲ ‪ 8‬ﻟﻴﺲ ﻛﻤﺜﻠﻪ ﺷﻲﺀ‪ ،‬ﻭﻫﻮ ﺍﻟﺴﻤﻴﻊ‬ ‫ﺍﻟﺒﺼﻴﺮ‪.‬‬ ‫)‪ (١‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٧٨‬‬ ‫)‪ (٢‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺍﻟﺼﻔﺤﺔ ﻧﻔﺴﻬﺎ‪.‬‬ ‫‪93‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻞ ﺍﻟﺘﻮﺣﻴﺪ‬ ‫ﻭﺍﻟﺜﺎﻟﺚ‪ :‬ﻣﺮﺍﻋﺎﺓ ﺍﻟﻠﻐﺔ ﺍﻟﺘﻲ ﻳﻘﻊ ﺑﻬﺎ ﺍﻟﺘﻨﺎﻇﺮ ﻭﺍﻟﺘﺤﺎﻭﺭ ﺑﻴﻦ ﺍﻟﻔﺮﻳﻘﻴﻦ‪ ،‬ﻭﻳﻘﻊ‬ ‫ﺑﻬﺎ ﺍﻟﺒﻴﺎﻥ ﺑﻴﻦ ﺍﻟﻤﺨﺘﻠﻔﻴﻦ‪ .‬ﻭﻻ ﺷﻚ ﺃﻥ ﻫﺬﻩ ﺍﻟﻘﻮﺍﻋﺪ ﺑﻤﺜﺎﺑﺔ ﺃﻭﻟﻴﺎﺕ ﻟﻜﻞ ﺟﺪﺍﻝ‪.‬‬ ‫ﻭﻣﻊ ﺍﻟﺜﻼﺙ ﻗﻮﺍﻋﺪ ﺃﺿﺎﻑ ﺍﻟﻮﺍﺭﺟﻼﻧﻲ ﻣﺒﺎﺩﺉ ﺛﻼﺛﺔ ﺃﺧﺮﻯ‪ :‬ﺇﺣﺪﺍﻫﺎ‪ :‬ﺃﻥ‬ ‫ﻭﺭﺳﻤﺎ ﻟﺌﻼ ﻳﺼﻴﺮﺍ‬ ‫‬‫‪‬‬ ‫ﺣﺪﺍ‬ ‫ﻳﺘﻀﺢ ﺍﻟﻤﻌﻨﻰ ﺍﻟﺬﻱ ﺃﺭﺍﺩﻩ ﺍﻟﻤﺘﻨﺎﻇﺮﺍﻥ ﻓﻴﺤﺼﻞ‬ ‫ﻛﺎﻷﺣﻮﻟﻴﻦ‪ .‬ﻭﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﻥ ﻳﺴﻨﺪ ﻗﻮﻝ ﺍﻟﻤﺤﻖ ﻣﻨﻬﻤﺎ ﺇﻟﻰ ﺍﻟﺒﺮﻫﺎﻥ ﺍﻟﺼﺤﻴﺢ ﺣﻘﻴﻘﺔ‬ ‫ﺿﺮﻭﺭﻳﺎ ﺃﻭ ﻋﻘﻠ ‪‬ﻴﺎ ﺃﻭ ﺷﺮﻋ ‪‬ﻴﺎ ﺃﻭ ﻟﻐﻮ ‪‬ﻳﺎ‪ ،‬ﻓﺈﻥ ﺃﺑﻮﺍ ﻣﻦ ﻫﺬﻩ‬ ‫‬‫ﻋﻠﻤﺎ‬ ‫ﻭﺑﻴﺎ ﻧﺎ ﻓﻴﺤﺼﻞ ‬ ‫ﺑﺎﻃﻼ ﻟﻐﻮ ‪‬ﻳﺎ‪ .‬ﻭﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻹﻗﺮﺍﺭ ﺑﺎﻟﺤﻖ ﺇﺫﺍ ﻇﻬﺮ ﻭﺍﻹﺫﻋﺎﻥ ﻟﻪ ﺇﺫﺍ ﺑﻬﺮ‪،‬‬ ‫‬ ‫ﺍﻷﺭﺑﻊ ﻛﺎﻥ‬ ‫ﻭﺍﻻﻧﺘﺼﺎﺭ ﺇﺫﺍ ﻛﻔﺮ ﻣﻦ ﺟﻤﻴﻊ ﻣﻦ ﺣﻀﺮ)‪.(١‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪ :‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪ ١٣٢‬ ‪.١٣٣‬‬ ‫‪94‬‬ ‫ا =< ا ‪JK‬‬ ‫ا ‪:‬ات اﻹ ‪A‬‪8‬‬ ‫‬ ‫وا‪e‬ﻼ‪3‬‬ ‫‪ ٢٣‬ا ‪:‬ات اﻹ ‪L 8A‬‬ ‫ﻣﺬﻛﺮﺍ ﻭﻣﺆﻧ ﺜﺎ‪ ،‬ﻓﻴﻘﺎﻝ‪ :‬ﺫﻭ ﻋﻠﻢ ﻭﺫﺍﺕ ﺟﻤﺎﻝ‪ .‬ﻟﻜﻨﻪ ﻓﻲ ﻋﻠﻢ‬ ‫‬‫ﻳﺴﺘﻌﻤﻞ ﻫﺬﺍ ﺍﻟﻠﻔﻆ‬ ‫ﻋﻠﻤﺎ ﻋﻠﻰ ﺍﻟﺬﺍﺕ ﺍﻹﻟﻬﻴﺔ‪ ،‬ﻓﻴﻘﺎﻝ‪ :‬ﺫﺍﺕ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‪.‬‬ ‫ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﻳﺴﺘﻌﻤﻞ ﻣﻄﻠﻘﺎ ‬ ‫ﻭﺫﺍﺕ ﺍﻟﺸﻲﺀ ﻧﻔﺴﻪ ﻭﻋﻴﻨﻪ‪ ،‬ﻭﺍﻟﻔﺮﻕ ﺑﻴﻦ ﺍﻟﺬﺍﺕ ﻭﺍﻟﺸﺨﺺ‪ :‬ﺃﻥ ﺍﻟﺬﺍﺕ ﺃﻋﻢ‬ ‫ﻣﻦ ﺍﻟﺸﺨﺺ؛ ﻷﻥ ﺍﻟﺬﺍﺕ ﺗﻄﻠﻖ ﻋﻠﻰ ﺍﻟﺠﺴﻢ ﻭﻏﻴﺮﻩ‪ ،‬ﻭﺍﻟﺸﺨﺺ ﻻ ﻳﻄﻠﻖ ﺇﻻ‬ ‫ﻋﻠﻰ ﺍﻟﺠﺴﻢ)‪.(١‬‬ ‫ﻗﺎﻝ ﺍﻟﺮﺍﻏﺐ ﺍﻷﺻﻔﻬﺎﻧﻲ )ﺕ ‪٥٠٢‬ﻫ‪١١٠٨/‬ﻡ(‪ :‬ﺍﺳﺘﻌﺎﺭ ﺃﺻﺤﺎﺏ ﺍﻟﻤﻌﺎﻧﻲ‬ ‫ﻋﺮﺿﺎ‪ ،‬ﻭﺍﺳﺘﻌﻤﻠﻮﻫﺎ‬ ‫‬‫ﺟﻮﻫﺮﺍ ﻛﺎﻥ ﺃﻭ‬ ‫‬‫ﺍﻟﺬﺍﺕ ﻓﺠﻌﻠﻮﻫﺎ ﻋﺒﺎﺭﺓ ﻋﻦ ﻋﻴﻦ ﺍﻟﺸﻲﺀ‬ ‫ﻣﻔﺮﺩﺓ ﺇﻟﻰ ﺍﻟﻤﻀﻤﺮ ﻭﺑﺎﻷﻟﻒ ﻭﺍﻟﻼﻡ‪ ،‬ﻭﺃﺟﺮﻭﻫﺎ ﻣﺠﺮﻯ ﺍﻟﻨﻔﺲ ﻓﻘﺎﻟﻮﺍ‪ :‬ﺫﺍﺗﻪ‬ ‫ﻭﻧﻔﺴﻪ ﻭﺧﺎﺻﺘﻪ‪ ،‬ﻭﻟﻴﺲ ﺫﻟﻚ ﻣﻦ ﻛﻼﻡ ﺍﻟﻌﺮﺏ‪ .‬ﻭﺟﺮﻯ ﺍﻟﻌﺮﻑ ﻋﻠﻰ ﺍﺳﺘﻌﻤﺎﻟﻬﺎ‬ ‫)ﺍﻟﺬﺍﺕ( ﺑﻤﻌﻨﻰ ﺍﻟﻨﻔﺲ‪.‬‬ ‫ﻭﻳﺨﺒﺮ ﻋﻨﻬﺎ‪ ،‬ﻣﻨﻘﻮﻝ ﻋﻦ ﻣﺆﻧﺚ ﺫﻱ ﺑﻤﻌﻨﻰ‬ ‫ﺇﻥ ﺍﻟﺬﺍﺕ ﻫﻲ ﻣﺎ ﻳﺼﺢ ﺃﻥ ﻳﻌﻠﻢ ‬ ‫ﺍﻟﺼﺎﺣﺐ‪ ،‬ﻷﻥ ﺍﻟﻤﻌﻨﻰ ﺍﻟﻘﺎﺋﻢ ﻧﻔﺴﻪ ﺑﺎﻟﻨﺴﺒﺔ ﺇﻟﻰ ﻣﺎ ﻳﻘﻮﻡ ﺑﻪ ﻳﺴﺘﺤﻖ ﺍﻟﺼﺎﺣﺒﻴﺔ‬ ‫ﻋﻮﺿﺎ ﻣﻦ ﺍﻟﻼﻡ ﺍﻟﻤﺤﺬﻭﻓﺔ‪،‬‬ ‫‬‫ﻭﺍﻟﻤﺎﻟﻜﻴﺔ‪ ،‬ﻭﻟﻤﻜﺎﻥ ﺍﻟﻨﻘﻞ ﻟﻢ ﻳﻌﺘﺒﺮﻭﺍ ﺃﻥ ﺍﻟﺘﺎﺀ ﻟﻠﺘﺄﻧﻴﺚ‬ ‫ﻓﺄﺟﺮﻭﻫﺎ ﻣﺠﺮﻯ ﺍﻷﺳﻤﺎﺀ ﺍﻟﻤﺴﺘﻘﻠﺔ‪ ،‬ﻓﻘﺎﻟﻮﺍ‪ :‬ﺫﺍﺕ ﻗﺪﻳﻢ ﻭﺫﺍﺕ ﻣﺤﺪﺙ‪.‬‬ ‫)‪ (١‬ﺍﻟﺠﺮﺟﺎﻧﻲ‪ :‬ﺍﻟﺘﻌﺮﻳﻔﺎﺕ‪ ،‬ﺹ ‪.١٤٣‬‬ ‫‪95‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻞ ﺍﻟﺘﻮﺣﻴﺪ‬ ‫ﻭﻗﻴﻞ‪ :‬ﺍﻟﺘﺎﺀ ﻓﻴﻪ ﻛﺎﻟﺘﺎﺀ ﻓﻲ ﺍﻟﻮﻗﺖ ﻭﺍﻟﻤﻮﺕ ﻓﻼ ﻣﻌﻨﻰ ﻟﺘﻮﻫﻢ ﺍﻟﺘﺄﻧﻴﺚ‪.‬‬ ‫ﻭﻗﺪ ﻳﻄﻠﻖ ﺍﻟﺬﺍﺕ ﻭﻳﺮﺍﺩ ﺑﻪ ﺍﻟﺤﻘﻴﻘﺔ‪ ،‬ﻭﻗﺪ ﻳﻄﻠﻖ ﻭﻳﺮﺍﺩ ﺑﻪ ﻣﺎ ﻗﺎﻡ ﺑﺬﺍﺗﻪ‪ ،‬ﻭﻗﺪ‬ ‫ﻳﻄﻠﻖ ﻭﻳﺮﺍﺩ ﺑﻪ ﺍﻟﻤﺴﺘﻘﻞ ﺑﺎﻟﻤﻔﻬﻮﻣﻴﺔ‪ ،‬ﻭﻳﻘﺎﺑﻠﻪ ﺍﻟﺼﻔﺔ ﺑﻤﻌﻨﻰ ﺃﻧﻬﺎ ﻏﻴﺮ ﻣﺴﺘﻘﻞ‬ ‫ﺑﺎﻟﻤﻔﻬﻮﻣﻴﺔ‪ ،‬ﻭﻗﺪ ﻳﺴﺘﻌﻤﻞ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻨﻔﺲ ﻭﺍﻟﺸﻲﺀ‪ ،‬ﻓﻴﺠﻮﺯ ﺗﺄﻧﻴﺜﻪ ﻭﺗﺬﻛﻴﺮﻩ‪.‬‬ ‫ﻭﻳﻘﻮﻝ ﻧﺎﺻﺮ ﺑﻦ ﺳﺎﻟﻢ ﺍﻟﺮﻭﺍﺣﻲ )ﺕ ‪١٣٣٩‬ﻫ‪١٩٢٠/‬ﻡ( ﻓﻲ ﻛﺘﺎﺑﻪ »ﻧﺜﺎﺭ‬ ‫ﺍﻟﺠﻮﻫﺮ«‪» :‬ﺍﻋﻠﻢ ﺃﻥ ﻛﻞ ﺷﻲﺀ ﺣﺼﻞ ﺑﻪ ﺃﻣﺮ ﻣﻦ ﺍﻷﻣﻮﺭ ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﻠﻔﻆ ﺍﻟﺪﺍﻝ‬ ‫ﻣﺬﻛﺮﺍ ﻗﻴﻞ‪ :‬ﺇﻧﻪ ﺫﻭ ﺫﻟﻚ ﺍﻷﻣﺮ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻣﺆﻧ ﺜﺎ ﻗﻴﻞ‪ :‬ﺇﻧﻬﺎ ﺫﺍﺕ‬ ‫‬‫ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﺸﻲﺀ‬ ‫ﺫﻟﻚ‪.‬‬ ‫ﻓﻬﺬﻩ ﺍﻟﻠﻔﻈﺔ ﻭﺿﻌﺖ ﻹﻓﺎﺩﺓ ﻫﺬﻩ ﺍﻟﻨﺴﺒﺔ ﻭﺍﻟﺪﻻﻟﺔ ﻋﻠﻰ ﺛﺒﻮﺕ ﻫﺬﻩ ﺍﻹﺿﺎﻓﺔ‪،‬‬ ‫ﻭﻟﻤﺎ ﻛﺎﻥ ﻣﻦ ﺍﻟﻤﺤﺎﻝ ﺃﻥ ﺗﺜﺒﺖ ﻫﺬﻩ ﺍﻟﺼﻔﺔ ﻟﺼﻔﺔ ﺛﺎﻧﻴﺔ‪ ،‬ﻭﺗﻠﻚ ﺍﻟﺼﻔﺔ ﻟﺼﻔﺔ‬ ‫ﺑﺪ ﻭﺃﻥ ﻳﻨﺘﻬﻲ ﺇﻟﻰ ﺣﻘﻴﻘﺔ ﺑﻨﻔﺴﻬﺎ ﻣﺴﺘﻘﻠﺔ‬ ‫ﺛﺎﻟﺜﺔ ﻭﻫﻜﺬﺍ ﺇﻟﻰ ﻏﻴﺮ ﻧﻬﺎﻳﺔ‪ ،‬ﺑﻞ ﻻ ‬ ‫ﺑﻤﺎﻫﻴﺘﻬﺎ‪ ،‬ﻭﺣﻴﻨﺌﺬ ﻳﺼﺪﻕ ﻋﻠﻰ ﺗﻠﻚ ﺍﻟﺤﻘﻴﻘﺔ ﺃﻧﻬﺎ ﺫﺍﺕ ﺗﻠﻚ ﺍﻟﺼﻔﺔ‪.‬‬ ‫ﻓﺎﻟﻘﻮﻝ‪ :‬ﺇﻧﻬﺎ ﺫﺍﺕ ﻛﺬﺍ ﻭﻛﺬﺍ ﺇﻧﻤﺎ ﻳﺼﺪﻕ ﻓﻲ ﺍﻟﺤﻘﻴﻘﺔ ﻋﻠﻰ ﺗﻠﻚ ﺍﻟﻤﺎﻫﻴﺔ‬ ‫ﺍﺳﻤﺎ ﻟﻠﺤﻘﻴﻘﺔ ﺍﻟﻘﺎﺋﻤﺔ ﺑﻨﻔﺴﻬﺎ‪،‬‬ ‫ﺍﻟﻘﺎﺋﻤﺔ ﺑﻨﻔﺴﻬﺎ‪ ،‬ﻓﻠﻬﺬﺍ ﺍﻟﺴﺒﺐ ﺟﻌﻞ ﻟﻔﻆ ﺍﻟﺬﺍﺕ ‬ ‫ﻭﺟﻌﻠﻮﺍ ﻫﺬﻩ ﺍﻟﻠﻔﻈﺔ ﻛﺎﻟﻠﻔﻈﺔ ﺍﻟﻤﻔﺮﺩﺓ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺤﻘﻴﻘﺔ«)‪.(١‬‬ ‫ﺃﻣﺎ ﺍﻟﻤﻌﻨﻰ ﺍﻻﺻﻄﻼﺣﻲ‪ :‬ﻓﻬﻮ ﺫﺍﺕ ﺍﻟﺸﻲﺀ ﺣﻘﻴﻘﺘﻪ ﻭﻣﺎﻫﻴﺘﻪ‪ .‬ﻭﺍﻟﻤﺨﺘﺎﺭ ﻓﻲ‬ ‫ﺫﺍﺕ ﺍﷲ ﻋﺪﻡ ﺍﻧﺤﻼﻟﻪ ﺇﻟﻰ ﺍﻟﻤﺎﻫﻴﺔ ﺍﻟﻜﻠﻴﺔ ﻭﺍﻟﺘﻌﻴﻴﻦ‪ ،‬ﺑﻞ ﻫﻮ ﻣﺘﻌﻴﻦ ﺑﺬﺍﺗﻪ‪.‬‬ ‫ﻭﺍﻟﻤﻮﺟﻮﺩ ﺣﻘﻴﻘﺔ ﻫﻮ ﺍﻟﺬﺍﺕ ﺍﻟﻤﺘﺼﻔﺔ ﺑﺎﻟﻘﺪﺭﺓ ﻭﺍﻹﺭﺍﺩﺓ ﻭﺍﻟﻌﻠﻢ ﻭﺍﻟﺤﻴﺎﺓ‬ ‫ﻭﺟﻤﻴﻊ ﺍﻟﺼﻔﺎﺕ)‪.(٢‬‬ ‫)‪ (١‬ﻧﺎﺻﺮ ﺑﻦ ﺳﺎﻟﻢ ﺍﻟﺮﻭﺍﺣﻲ‪ :‬ﻧﺜﺎﺭ ﺍﻟﺠﻮﻫﺮ ﻓﻲ ﻋﻠﻮﻡ ﺍﻟﺸﺮﻉ ﺍﻷﺯﻫﺮ‪ ،‬ﻋﻤﺎﻥ‪١٣٩٩ ،‬ﻫ‪١٩٧٩/‬ﻡ‪ ،‬ﺝ ‪،١‬‬ ‫ﺹ ‪ .٢١‬ﻭﺳﻨﺬﻛﺮﻩ ﻓﻴﻤﺎ ﺑﻌﺪ‪ :‬ﺍﻟﺮﻭﺍﺣﻲ‪ :‬ﻧﺜﺎﺭ ﺍﻟﺠﻮﻫﺮ‪.‬‬ ‫)‪ (٢‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪96‬‬ ‫ﺇﻥ ﺫﺍﺗﻪ ﺗﻌﺎﻟﻰ ﻫﻲ ﺣﻘﻴﻘﺘﻪ ﺍﻟﺨﺎﺻﺔ ﺍﻟﺘﻲ ﻻ ﻳﻤﻜﻦ ﺃﻥ ﻳﻌﻠﻤﻬﺎ ﺃﺣﺪ ﻣﻦ‬ ‫ﻣﺨﻠﻮﻗﺎﺗﻪ‪ ،‬ﻭﺇﻧﻪ ﻟﻴﺲ ﺑﺠﻮﻫﺮ ﻭﻻ ﺑﻌﺮﺽ‪ ،‬ﻭﺇﻧﻤﺎ ﻫﻮ ﺃﻋﻈﻢ ﺍﻷﺷﻴﺎﺀ ﻭﺃﻓﻀﻠﻬﺎ‪،‬‬ ‫ﻭﺇﻧﻪ ﺟﻞ ﺷﺄﻧﻪ ﻣﻨﺰﻩ ﻓﻲ ﺫﺍﺗﻪ ﻋﻦ ﺍﻷﻧﺪﺍﺩ ﻭﺍﻟﻨﻈﺮﺍﺀ ﻭﺍﻷﺿﺪﺍﺩ‪.‬‬ ‫ﻭﺍﻟﺬﺍﺕ ﻣﻦ ﺍﻟﻤﺼﻄﻠﺤﺎﺕ ﺍﻟﻮﺍﺭﺩﺓ ﻣﻀﺎﻓﺔ ﺇﻟﻰ ﻟﻔﻆ ﺍﻟﺠﻼﻟﺔ‪ ،‬ﻓﻴﻘﺎﻝ‪» :‬ﺫﺍﺕ‬ ‫ﻛﺜﻴﺮﺍ‪ ،‬ﻭﻳﺮﺍﺩ ﺑﻪ ﻣﻌﺎﻥ ﻣﺘﻌﺪﺩﺓ‪،‬‬ ‫ﺍﷲ ﺗﻌﺎﻟﻰ«‪ ،‬ﻭﻟﻢ ﻳﺮﺩ ﺑﻪ ﺍﻟﺘﻮﻗﻴﻒ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻣﺘﺪﺍﻭﻝ ‬ ‫ﻳﺠﻤﻌﻬﺎ ﺍﻟﻘﺼﺪ ﺇﻟﻰ ﺍﻟﺘﻌﺒﻴﺮ ﻋﻦ ﺣﻘﻴﻘﺔ ﺍﷲ ﺗﻌﺎﻟﻰ‪ .‬ﻭﺇﻥ ﻋﺠﺰﺕ ﺍﻟﻜﻠﻤﺔ ﻋﻦ‬ ‫ﺍﻟﻮﻓﺎﺀ ﺑﻬﺬﺍ ﺍﻟﻤﻘﺼﻮﺩ‪.‬‬ ‫ﻭﺃﻭﺭﺩﻭﺍ ﻣﻦ ﻫﺬﻩ ﺍﻟﻤﻌﺎﻧﻲ ﺍﻟﻤﻘﺮﺓ ﻹﺩﺭﺍﻙ ﻫﺬﻩ ﺍﻟﺤﻘﻴﻘﺔ ﻣﺎ ﻳﺄﺗﻲ‪:‬‬ ‫ﺫﺍﺕ ﺍﷲ ﺗﻌﺎﻟﻰ ﻫﻲ ﻧﻔﺴﻪ‪ ،‬ﻭﻫﻮ ﻣﺨﺘﺎﺭ ﺍﻟﻤﺬﻫﺐ‪.‬‬‫‬ ‫ﻣﻌﻨﻰ ﺍﻟﺬﺍﺕ ﻓﻲ ﺣﻘﻪ ﺗﻌﺎﻟﻰ‪ :‬ﺍﻟﻤﺘﺼﻒ ﺑﺼﻔﺎﺕ ﺍﻟﻜﻤﺎﻝ‪.‬‬‫‬ ‫ﺍﻟﺬﺍﺕ‪ :‬ﺣﻘﻴﻘﺘﻪ ﺍﻟﺨﺎﺻﺔ‪ ،‬ﺍﻟﺘﻲ ﻻ ﻳﻤﻜﻦ ﺃﻥ ﻳﻌﻠﻤﻬﺎ ﺃﺣﺪ ﻣﻦ ﻣﺨﻠﻮﻗﺎﺗﻪ‪.‬‬‫‬ ‫ﻏﺎﻟﺒﺎ ﻣﻀﺎﻓﺔ ﺇﻟﻰ ﻟﻔﻆ ﺍﻟﺠﻼﻟﺔ »ﺍﷲ«‪ ،‬ﻭﻗﺪ ﺗﺴﺘﻌﻤﻞ‬ ‫ﻭﺗﺴﺘﻌﻤﻞ ﻛﻠﻤﺔ ﺍﻟﺬﺍﺕ ‬ ‫ﻣﻔﺮﺩﺓ ﺃﺣﻴﺎ ﻧﺎ ﻣﺒﺎﻟﻐﺔ ﻓﻲ ﺍﻟﺘﻌﺒﻴﺮ ﻋﻦ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻛﺄﻧﻬﺎ ﺑﺪﻳﻞ ﻋﻦ ﻟﻔﻆ ﺍﻟﺠﻼﻟﺔ‪.‬‬ ‫ﻟﺬﻟﻚ ﺗﻘﺪﻡ ﺍﻟﺬﺍﺕ ﻭﺗﻌﺮﻑ ﺑﺎﻟﺨﺼﺎﺋﺺ ﺍﻹﻟﻬﻴﺔ‪ ،‬ﻭﺍﻟﺼﻔﺎﺕ‪ ،‬ﻭﺍﻷﺳﻤﺎﺀ‬ ‫ﺍﻟﺤﺴﻨﻰ‪ ،‬ﻓﻴﻘﺎﻝ ﻋﻨﻬﺎ‪ :‬ﻣﺨﺎﻟﻔﺔ ﻟﺴﺎﺋﺮ ﺍﻟﺬﻭﺍﺕ‪ ،‬ﻣﺘﺼﻔﺔ ﺑﺎﻟﻜﻤﺎﻝ‪ ،‬ﻣﻨﺰﻫﺔ ﻋﻦ‬ ‫ﺍﻟﻨﻘﺺ ﻭﺍﻟﻤﺜﻞ‪ ،‬ﻭﻟﻴﺴﺖ ﻣﻌﻄﻠﺔ ﻋﻦ ﺍﻟﺼﻔﺎﺕ‪.‬‬ ‫ﻭﻫﻲ ﻭﺍﻟﺼﻔﺎﺕ ﺷﻲﺀ ﻭﺍﺣﺪ ﻏﻴﺮ ﻣﺘﻌﺪﺩ‪ ،‬ﻓﻠﻴﺴﺖ ﺍﻟﺼﻔﺎﺕ ﺯﺍﺋﺪﺓ‪ ،‬ﻭﻻ ﻗﺎﺋﻤﺔ‬ ‫ﺑﺎﻟﺬﺍﺕ‪ ،‬ﻭﻫﻲ ﻋﻴﻦ ﺍﻟﺬﺍﺕ‪ ،‬ﻭﺑﻴﻨﻬﺎ ﺗﻐﺎﻳﺮ ﺑﺎﻻﻋﺘﺒﺎﺭ ﻭﺍﻟﻤﻔﻬﻮﻡ ﺩﻭﻥ ﺍﻟﺤﻘﻴﻘﺔ)‪.(١‬‬ ‫ﻭﺃﺣﻴﺎ ﻧﺎ ﻳﻄﻠﻖ ﻟﻔﻆ »ﺍﻟﻨﻔﺲ« ﻓﻲ ﺣﻖ ﺍﷲ ﺗﻌﺎﻟﻰ ﻭﺗﻌﻨﻲ ﺫﺍﺗﻪ‪ ،‬ﻭﻻ ﺗﻔﻴﺪ‬ ‫ﺍﻟﻤﻌﻨﻰ ﺍﻟﻤﻨﺴﻮﺏ ﻟﺨﻠﻘﻪ‪ ،‬ﻭﺗﻔﺴﺮ ﺑﻤﺎ ﻳﻠﻴﻖ ﺑﻤﻘﺎﻣﻪ ﻭﺻﻔﺎﺕ ﺍﻟﻜﻤﺎﻝ‪ .‬ﻣﺜﻞ ﺗﻔﺴﻴﺮ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٧٣‬‬ ‫‬‫)‪ (١‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫‪97‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻞ ﺍﻟﺘﻮﺣﻴﺪ‬ ‫ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾v u t s r q p o n ﴿ :‬ﺍﻟﻤﺎﺋﺪﺓ‪ ،[١١٦ :‬ﻋﻠﻰ ﺳﺒﻴﻞ‬ ‫ﺍﻟﻤﺸﺎﻛﻠﺔ‪ ،‬ﺑﻤﻌﻨﻰ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻐﻴﺐ‪ :‬ﻻ ﺃﻋﻠﻢ ﻣﺎ ﻓﻲ ﻋﻠﻤﻚ‪ ،‬ﺃﻭ ﻣﺎ ﻓﻲ ﻏﻴﺒﻚ)‪.(١‬‬ ‫‪ ٢٤‬ا )   إدراك ا ‪:‬ات اﻹ ‪8A‬‬ ‫ﺇﻥ ﺍﻟﻌﺠﺰ ﻋﻦ ﺇﺩﺭﺍﻙ ﺍﻟﺬﺍﺕ ﺍﻹﻟﻬﻴﺔ ﺣﻘﻴﻘﺔ ﻣﻘﺮﺭﺓ؛ ﻷﻥ ﻛﻞ ﻣﺎ ﻳﺨﻄﺮ ﺑﺎﻟﺒﺎﻝ‬ ‫ﻓﺎﷲ ﺑﺨﻼﻑ ﺫﻟﻚ‪ ،‬ﻭﺃﻥ ﺍﻟﻌﺠﺰ ﻋﻦ ﺇﺩﺭﺍﻛﻪ ﺇﺩﺭﺍﻙ‪ .‬ﻳﻘﻮﻝ ﺻﺎﻟﺢ ﺑﻦ ﻋﻤﺮ‬ ‫)ﺕ ‪١٣٤٧‬ﻫ‪١٩٢٨/‬ﻡ(‪:‬‬ ‫ﻓﺎﷲ ﺟﻞ ﺑﺨﻼﻑ ﺫﻟﻚ‬‫ﻭﻛﻞ ﻣﺎ ﺻﻮﺭﺗﻪ ﺑﺒﺎﻟﻚ‬ ‫ﻣﻤﻦ ﺳﻮﺍﻩ ﻭﻟﺬﺍﻙ ﻗﺎﻟﻮﺍ‬‫ﻓﻌﻠﻢ ﻛﻨﻪ ﺫﺍﺗﻪ ﻣﺤﺎﻝ‬ ‫‬ ‫ﻭﺍﻟﺨﻮﺽ ﻓﻲ ﺇﺩﺭﺍﻛﻪ ﺇﺷﺮﺍﻙ‬‫ﺍﻟﻌﺠﺰ ﻋﻦ ﺇﺩﺭﺍﻛﻪ ﺇﺩﺭﺍﻙ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺃﻥ ﻣﻨﺘﻬﻰ ﻣﻌﺮﻓﺔ ﺍﷲ ﺗﻌﺎﻟﻰ ﺍﻻﻋﺘﺮﺍﻑ ﺑﺎﻟﻌﺠﺰ ﻋﻦ‬ ‫‬‫ﻭﻳﺮﻯ ﺑﻌﺾ‬ ‫ﻣﻌﺮﻓﺘﻪ)‪.(٢‬‬ ‫‪ ٢٥‬ا ‪ hi ; *DF‬اﷲ @) ( ﻻ ; ذا@‬ ‫ﺣﺮﻡ ﺍﻟﺘﻔﻜﺮ ﻓﻲ ﺍﻟﺨﺎﻟﻖ ﺇﺫ ﻫﻮ ﺷﺮﻙ؛ ﻷﻧﻪ ﻳﺘﻀﻤﻦ ﺍﻟﻮﺳﻮﺳﺔ‪ ،‬ﻭﺍﻟﺴﺆﺍﻝ‪ :‬ﺃﻳﻦ‬ ‫ﻫﻮ؟ ﻭﻛﻴﻒ ﻫﻮ؟ ﻭﻧﺤﻮ ﺫﻟﻚ ﻣﻤﺎ ﻻ ﻳﺤﺴﻦ ﺫﻛﺮﻩ ﻣﻦ ﺍﻟﻮﺳﺎﻭﺱ ﺍﻟﻜﺎﺫﺑﺔ‬ ‫ﺍﻟﻤﺤﺮﻣﺔ ﺍﻟﻤﻨﺰﻩ ﻫﻮ ﺗﻌﺎﻟﻰ ﻋﻨﻬﺎ‪ .‬ﻭﻳﺮﻯ ﺍﻟﺮﻭﺍﺣﻲ‪» :‬ﺃﻥ ﺍﻟﻌﻠﻢ ﺑﺬﺍﺕ ﺍﷲ ﻣﺤﺎﻝ‪،‬‬ ‫ﻭﺇﻧﻤﺎ ﻣﻌﺮﻓﺘﻪ ﺑﻤﺎ ﻭﺻﻒ ﺑﻪ ﻧﻔﺴﻪ‪ ،‬ﻭﻧﻔﺴﻪ ﺫﺍﺗﻪ‪ ،‬ﻭﺫﺍﺗﻪ ﺛﺒﻮﺗﻪ‪ ،‬ﻓﻼ ﺣﺪ ﻟﺬﺍﺗﻪ‬ ‫ﺗﻌﺎﻟﻰ‪ ،‬ﻭﺇﻧﻤﺎ ﻳﺠﺰﻡ ﺑﻮﺟﻮﺩﻩ«)‪.(٣‬‬ ‫)‪ (١‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪ ٩٢٩‬ ‪.٩٣٠‬‬ ‫)‪ (٢‬ﺻﺎﻟﺢ ﺑﻦ ﻋﻤﺮ‪ :‬ﺧﻼﺻﺔ ﻣﺮﺍﻗﻲ ﺍﻟﻌﻮﺍﻡ ﻣﻊ ﻣﺠﻤﻮﻋﺔ ﻣﺘﻮﻥ )ﺩ‪ .‬ﺕ(‪ ،‬ﺹ ‪ .٢٩‬ﻭﻗﺪ ﺟﺎﺀﺕ‬ ‫ﻧﺜﺮﺍ ﻣﻦ ﻗﺒﻞ ﻋﻨﺪ ﺍﻟﻤﺤﺸﻲ‪ :‬ﺣﺎﺷﻴﺔ ﻋﻠﻰ ﻛﺘﺎﺏ ﻗﻮﺍﻋﺪ ﺍﻹﺳﻼﻡ‪ ،‬ﺹ ‪.١١‬‬‫ﺍﻷﺑﻴﺎﺕ ‬ ‫)‪ (٣‬ﺍﻟﺮﻭﺍﺣﻲ‪ :‬ﻧﺜﺎﺭ ﺍﻟﺠﻮﻫﺮ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪98‬‬ ‫ﻭﻻ ﺗﺪﺭﻙ ﺫﺍﺗﻪ ﺗﻌﺎﻟﻰ ﺑﺎﻟﻔﻜﺮ‪ ،‬ﻓﻜﻞ ﻣﺎ ﺧﻄﺮ ﻓﻲ ﺍﻟﻘﻠﺐ ﻓﺈﺛﺒﺎﺗﻪ ﺷﺮﻙ‪ ،‬ﻭﺍﷲ‬ ‫ﺑﺨﻼﻑ ﺫﻟﻚ؛ ﻷﻧﻪ ﺇﻣﺎ ﺃﻥ ﻳﺜﺒﺖ ﺍﷲ ﻋﻠﻰ ﻏﻴﺮ ﻭﺻﻔﻪ‪ ،‬ﺃﻭ ﻳﺠﻴﺰ ﺃﻥ ﻳﻜﻮﻥ ﻛﺬﻟﻚ‪،‬‬ ‫ﻭﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺫﻟﻚ ﺇﺷﺮﺍﻙ)‪.(١‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻣﻌﺮﻓﺔ ﺍﷲ ﺗﻌﺎﻟﻰ ﺑﺤﺮ ﻻ ﻳﺪﺭﻙ ﻟﻪ ﻗﻌﺮ‪ ،‬ﻭﻻ ﻳﺤﻴﻂ ﺑﻪ ﺑﺸﺮ‪ ،‬ﻭﺇﻧﻤﺎ‬ ‫ﻳﺤﻮﻡ ﺍﻟﺨﻠﻖ ﻋﻠﻰ ﺳﻮﺍﺣﻠﻪ ﻭﺃﻃﺮﺍﻓﻪ‪ ،‬ﺑﻘﺪﺭ ﻣﺎ ﺗﻴﺴﺮ ﻟﻬﻢ‪ ،‬ﻭﻣﺎ ﺧﺎﺽ ﺑﻌﺾ‬ ‫ﺃﻃﺮﺍﻑ ﺑﺤﺮ ﻣﻌﺮﻓﺘﻪ ﺇﻻ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻷﻭﻟﻴﺎﺀ ﻭﺍﻟﺮﺍﺳﺨﻮﻥ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﻗﺪﺭ‬ ‫ﺩﺭﺟﺎﺗﻬﻢ)‪.(٢‬‬ ‫ﻭﻧﺪﺏ ﺍﻟﺘﻔﻜﺮ ﻓﻲ ﺧﻠﻖ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﺍﻟﺘﻔﻜﺮ ﻓﻲ ﺧﻠﻘﻪ ﺗﻌﺎﻟﻰ ﻋﺒﺎﺩﺓ‪ ،‬ﻷﻧﻪ‬ ‫ﻳﺰﺩﺍﺩ ﺑﻪ ﺇﻳﻤﺎ ﻧﺎ ﺑﺎﷲ ﻭﻣﻌﺮﻓﺔ‪ ،‬ﻭﻳﻮﺭﺛﻪ ﺫﻟﻚ ﺯﻳﺎﺩﺓ ﺍﻣﺘﺜﺎﻝ ﻣﺎ ﺃﻣﺮ ﺑﻪ‪ ،‬ﻭﺯﻳﺎﺩﺓ‬ ‫ﺍﺟﺘﻨﺎﺏ ﻣﺎ ﻧﻬﻰ ﻋﻨﻪ‪ ،‬ﻭﻳﺰﻳﺪﻩ ﺧﺸﻮ ﻋﺎ ﻭﺧﻀﻮ ﻋﺎ‪ ،‬ﻭﻳﺰﻳﺪﻩ ﻋﺒﺎﺩﺓ‪.‬‬ ‫ﻭﻗﺪ ﺃﺛﻨﻰ ﺍﷲ ﻋﻠﻰ ﺍﻟﻤﺘﻔﻜﺮﻳﻦ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪h g f e﴿ :‬‬ ‫‪tsrqponmlkji‬‬ ‫‪] ﴾ u‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ ،[١٩١ :‬ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ )ﺕ ‪٦٨‬ﻫ‪٦٨٧/‬ﻡ(‪ :‬ﺃﻥ ‬ ‫ﻗﻮﻣﺎ ﺗﻔﻜﺮﻭﺍ ﻓﻲ‬ ‫ﺍﷲ ‪ ، 8‬ﻓﻘﺎﻝ ﺍﻟﻨﺒﻲ ﮊ ‪» :‬ﺗﻔﻜﺮﻭﺍ ﻓﻲ ﺧﻠﻖ ﺍﷲ ﻭﻻ ﺗﺘﻔﻜﺮﻭﺍ ﻓﻲ ﺍﷲ‪ ،‬ﻓﺈﻧﻜﻢ ﻟﻦ‬ ‫ﺗﻘﺪﺭﻭﺍ ﺍﷲ ﺣﻖ ﻗﺪﺭﻩ«)‪ .(٤)(٣‬ﻭﻋﻦ ﺍﻟﻨﺒﻲ ﮊ ﺃﻧﻪ ﺧﺮﺝ ﻋﻠﻰ ﻗﻮﻡ ﺫﺍﺕ ﻳﻮﻡ ﻭﻫﻢ‬ ‫ﻳﺘﻔﻜﺮﻭﻥ ﻓﻘﺎﻝ‪» :‬ﻣﺎ ﻟﻜﻢ ﻻ ﺗﺘﻜﻠﻤﻮﻥ؟« ﻓﻘﺎﻟﻮﺍ‪ :‬ﻧﺘﻔﻜﺮ ﻓﻲ ﺧﻠﻖ ﺍﷲ ‪ 8‬ﻗﺎﻝ‪:‬‬ ‫»ﻓﻜﺬﻟﻚ ﻓﺎﻓﻌﻠﻮﺍ ﺗﻔﻜﺮﻭﺍ ﻓﻲ ﺧﻠﻘﻪ ﻭﻻ ﺗﺘﻔﻜﺮﻭﺍ ﻓﻴﻪ«)‪.(٥‬‬ ‫)‪ (١‬ﺃﻃﻔﻴﺶ‪ :‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ ،‬ﺝ ‪ ،١٧‬ﺹ ‪.٢٥٢‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٤٥١‬‬‫‬‫)‪ (٢‬ﺍﻟﺠﻴﻄﺎﻟﻲ‪ :‬ﻗﻨﺎﻃﺮ ﺍﻟﺨﻴﺮﺍﺕ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٥٩‬‬ ‫)‪ (٣‬ﻳﻨﻈﺮ ﻓﻲ‪ :‬ﺍﻟﻬﻤﺬﺍﻧﻲ‪ :‬ﺍﻟﻔﺮﺩﻭﺱ ﺑﻤﺄﺛﻮﺭ ﺍﻟﺨﻄﺎﺏ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﺍﻟﺴﻌﻴﺪ ﺑﺴﻴﻮﻧﻲ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ‪ ،‬ﻭ ﺫﻛﺮ ﺑﺄﻟﻔﺎﻅ‬ ‫‬‫ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﻴﺮﻭﺕ‪١٤٠٦ ،‬ﻫ‪١٩٨٦/‬ﻡ‪ ،‬ﺭﻗﻢ )‪ ،(٢٣١٨‬ﺝ ‪.٥٦/٢‬‬ ‫ﺃﺧﺮﻯ ﻋﻨﺪ ﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺣﺒﻴﺐ‪ :‬ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ‪ ،١٧/٣ ،‬ﻋﺪﺩ ‪.٨٢٧‬‬ ‫)‪ (٤‬ﺃﻃﻔﻴﺶ‪ :‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ ،‬ﺝ ‪ ،١٧‬ﺹ ‪.٢٥٢‬‬ ‫)‪ (٥‬ﻟﻢ ﺃﻗﻒ ﻟﻪ ﻋﻠﻰ ﺗﺨﺮﻳﺞ‪.‬‬ ‫‪99‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻞ ﺍﻟﺘﻮﺣﻴﺪ‬ ‫‪ ٢٦‬إ‪6j‬ت ا ‪3F‬‪8‬‬ ‫ﻻ ﻳﺜﺒﺖ ﺍﻟﺘﻮﺣﻴﺪ ﻷﺣﺪ ﺇﻻ ﺑﺈﺛﺒﺎﺕ ﺛﻼﺙ ﻛﻠﻤﺎﺕ‪ ،‬ﻭﻫﻦ‪ :‬ﺍﻹﻳﻤﺎﻥ ﺑﺎﷲ ﺃﻧﻪ ﺭﺏ‪،‬‬ ‫ﻭﺑﻤﺤﻤﺪ ﺃﻧﻪ ﺭﺳﻮﻝ‪ ،‬ﻭﺃﻥ ﻣﺎ ﺟﺎﺀ ﺑﻪ ﺣﻖ ﻣﻦ ﻋﻨﺪ ﺍﷲ‪ .‬ﻓﻤﻦ ﺃﺗﻰ ﺑﻬﺬﺍ‪ :‬ﻓﻬﻮ ﻣﻮﺣﺪ؛‬ ‫ﻣﺎ ﻟﻢ ﻳﺨﻄﺮ ﺑﺒﺎﻟﻪ‪ :‬ﺃﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﺟﺴﻢ‪ ،‬ﺃﻭ ﻟﻴﺲ ﺑﺠﺴﻢ‪ ،‬ﺃﻭ ﻣﺤﺪﻭﺩ‪ ،‬ﺃﻭ ﻟﻴﺲ‬ ‫ﺑﻤﺤﺪﻭﺩ‪ ،‬ﺃﻭ ﻳﺮﻯ ﺑﺎﻷﺑﺼﺎﺭ‪ ،‬ﺃﻭ ﻳﺪﺭﻙ ﺑﺎﻟﺤﻮﺍﺱ‪ ،‬ﺃﻭ ﻏﻴﺮ ﺫﻟﻚ‪ ،‬ﻓﺈﺫﺍ ﺧﻄﺮ ﻟﻪ ﻫﺬﺍ‪ ،‬ﺃﻭ‬ ‫ﺃﺷﺒﺎﻫﻪ‪ ،‬ﻓﻘﺪ ﻭﻗﻊ ﻓﻲ ﺍﻟﺒﻠﻴﺔ‪ ،‬ﻭﻋﻠﻴﻪ ﺃﻥ ﻳﻌﻠﻢ ﺃﻥ ﺍﷲ ﻟﻴﺲ ﺑﺠﺴﻢ‪ ،‬ﻭﻻ ﻳﺸﺒﻪ ﺍﻷﺟﺴﺎﻡ‪،‬‬ ‫ﻭﺍﻷﺷﻴﺎﺀ ﻣﻦ ﺍﻟﺨﻠﻖ‪ ،‬ﻭﺃﻧﻪ ﻟﻴﺲ ﺑﻤﺤﺪﻭﺩ ﻭﻻ ﻳﺪﺭﻙ ﺑﺎﻟﺤﻮﺍﺱ‪ ،‬ﻭﻻ ﻳﻘﺎﺱ ﺑﺎﻟﻨﺎﺱ؛‬ ‫ﻓﺈﻥ ﺷﻚ ﻓﻲ ﺷﻲﺀ ﻣﻦ ﻫﺬﺍ‪ ،‬ﺃﻭ ﻭﺻﻒ ﺍﷲ ﺗﻌﺎﻟﻰ ﺑﻐﻴﺮ ﺻﻔﺘﻪ ﻓﻬﻮ ﻛﺎﻓﺮ ﻫﺎﻟﻚ)‪.(١‬‬ ‫‪ (4)! ٢٧‬ا ‪3F‬‪8‬‬ ‫ﺗﻌﺪﺩﺕ ﺗﻌﺎﺭﻳﻒ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻭﺗﺘﻠﺨﺺ ﻓﻲ ﻣﻌﺮﻓﺔ ﺍﷲ ﻭﻧﻔﻲ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻷﻣﺜﺎﻝ‬ ‫ﻋﻨﻪ‪ ،‬ﺑﻤﻌﻨﻰ ﺍﻋﺘﻘﺎﺩ ﺗﻔﺮﺩ ﺍﷲ ﺗﻌﺎﻟﻰ ﺑﺎﻟﻜﻤﺎﻝ ﺍﻟﻤﻄﻠﻖ‪ ،‬ﻭﺃﻧﻪ ﻭﺍﺣﺪ ﻓﻲ ﺫﺍﺗﻪ‪،‬‬ ‫ﻭﺻﻔﺎﺗﻪ ﻭﺃﻓﻌﺎﻟﻪ ﻭﺃﻗﻮﺍﻟﻪ ﻭﺃﺣﻜﺎﻣﻪ ﻭﻋﺒﺎﺩﺗﻪ‪ ،‬ﻭﺳﺎﺋﺮ ﻛﻤﺎﻻﺗﻪ ﺍﻟﺘﻲ ﻻ ﻧﻬﺎﻳﺔ ﻟﻬﺎ‪،‬‬ ‫ﻭﻧﻔﻲ ﺗﺸﺒﻬﻪ ﺗﻌﺎﻟﻰ ﺑﺨﻠﻘﻪ ﻣﻦ ﺟﻤﻴﻊ ﺍﻟﺠﻬﺎﺕ ﻭﺑﻜﻞ ﺍﻟﻤﻌﺎﻧﻲ؛ ﺇﺫ ﻟﻮ ﺃﺷﺒﻬﻪ‬ ‫ﺷﻲﺀ ﻭﻟﻮ ﻓﻲ ﺃﻗﻞ ﻗﻠﻴﻞ ﻟﺪﺧﻞ ﻋﻠﻴﻪ ﺍﻟﻌﺠﺰ ﻣﻦ ﺗﻠﻚ ﺍﻟﺠﻬﺔ‪ ،‬ﻭﻫﻮ ﻣﺤﺎﻝ‪.‬‬ ‫ﻭﺑﻨﺎﺀ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻤﻌﻨﻰ ﻳﻘﺴﻢ ﺍﻟﻘﻄﺐ ﺃﻃﻔﻴﺶ ﺍﻟﺘﻮﺣﻴﺪ ﺇﻟﻰ ﺃﺭﺑﻌﺔ ﺃﻗﺴﺎﻡ)‪:(٢‬‬ ‫‬ ‫‪ ١‬ ﺗﻮﺣﻴﺪ ﺍﻟﺬﺍﺕ‪ ،‬ﺃﻱ‪ :‬ﺃﻥ ﺫﺍﺗﻪ ﻟﻴﺴﺖ ﺑﺬﺍﺕ ﺟﺴﻢ‪ ،‬ﻓﻴﻮﺻﻒ ﺑﺎﻟﺘﺠﺰﺋﺔ‪.‬‬ ‫‪ ٢‬ ﺗﻮﺣﻴﺪ ﺍﻟﺼﻔﺎﺕ‪ ،‬ﺃﻱ‪ :‬ﻟﻴﺲ ﺃﺣﺪ ﻏﻴﺮﻩ ﻳﻮﺻﻒ ﺑﺼﻔﺎﺗﻪ ﻣﻦ ﺍﻷﻟﻮﻫﻴﺔ ﻭﺍﻟﺮﺑﻮﺑﻴﺔ‪.‬‬ ‫‪ ٣‬ ﺗﻮﺣﻴﺪ ﺍﻷﻓﻌﺎﻝ‪ ،‬ﺃﻱ‪ :‬ﻻ ﺃﺣﺪ ﻳﻔﻌﻞ ﻛﻔﻌﻠﻪ ﻣﻦ ﺧﻠﻖ ﺍﻟﺨﻠﻖ‪.‬‬ ‫‪ ٤‬ ﺗﻮﺣﻴﺪ ﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﺃﻱ‪ :‬ﻻ ﻳﺴﺘﺤﻖ ﺍﻟﻌﺒﺎﺩﺓ ﺇﻻ ﻫﻮ‪.‬‬ ‫)‪ (١‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٦٥‬‬ ‫)‪ (٢‬ﻣﺤﻤﺪ ﺑﻦ ﻳﻮﺳﻒ ﺃﻃﻔﻴﺶ‪ :‬ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﻐﻴﺮ‪ ،‬ﺝ ‪ ،١‬ﻭﺯﺍﺭﺓ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻘﻮﻣﻲ ﻭﺍﻟﺜﻘﺎﻓﺔ‪ ،‬ﻁ ‪١٩٨٦‬ﻡ‪،‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﺠﻴﻄﺎﻟﻲ‪:‬‬ ‫‬‫ﺹ ‪ .١٦‬ﻭﺳﻨﺬﻛﺮﻩ ﻓﻴﻤﺎ ﺑﻌﺪ‪ :‬ﺃﻃﻔﻴﺶ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ .‬ﻭﺍﻟﺬﻫﺐ ﺍﻟﺨﺎﻟﺺ‪ ،‬ﺹ ‪.٧‬‬ ‫ﻗﻮﺍﻋﺪ ﺍﻹﺳﻼﻡ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٩‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪100‬‬ ‫ﻭﻳﺘﻢ ﺍﻟﺘﻮﺣﻴﺪ ﺑﺎﻟﺘﺼﺪﻳﻖ ﺍﻟﻘﻠﺒﻲ ﻭﺍﻹﻗﺮﺍﺭ ﺑﺎﻟﻠﺴﺎﻥ‪ ،‬ﻭﻻ ﻳﻐﻨﻲ ﺍﻟﻮﺍﺣﺪ ﻋﻦ‬ ‫ﺍﻵﺧﺮ‪ .‬ﻭﻣﻦ ﻋﺠﺰ ﻋﻦ ﺍﻟﻨﻄﻖ ﻳﻜﻔﻴﻪ ﺍﻟﺘﺼﺪﻳﻖ ﺇﺟﻤﺎ ﻋﺎ‪ ،‬ﻭﺍﻧﻔﺮﺩ ﺍﻹﻣﺎﻡ ﺃﻓﻠﺢ‬ ‫ﺑﻘﻮﻟﻪ‪» :‬ﺇﻥ ﺍﻟﺘﺼﺪﻳﻖ ﺑﺎﻟﻘﻠﺐ ﻳﺠﺰﻱ«‪.‬‬ ‫ﻭﻣﺴﺎﺋﻞ ﺍﻟﺘﻮﺣﻴﺪ ﺍﻟﻮﺍﺟﺒﺔ ﻛﻠﻬﺎ ﻻ ﺗﺜﺒﺖ ﺇﻻ ﺑﺎﻟﺪﻟﻴﻞ ﺍﻟﻘﻄﻌﻲ ﺍﻟﺜﺒﻮﺕ‪،‬‬ ‫ﺍﻟﻘﻄﻌﻲ ﺍﻟﺪﻻﻟﺔ‪ ،‬ﻭﻣﺎ ﺳﻮﺍﻩ ﻣﻦ ﺍﻟﻤﺴﺎﺋﻞ ﺍﻟﻤﺘﻔﺮﻋﺔ ﻓﻬﻲ ﻣﻦ ﻗﺒﻴﻞ ﺍﻟﻈﻦ ﺍﻟﺬﻱ‬ ‫ﻻ ﻳﻘﻄﻊ ﻓﻴﻪ ﺍﻟﻌﺬﺭ)‪.(١‬‬ ‫ﺍﻟﺘﻮﺣﻴﺪ ﻟﻐﺔ؛ ﻣﻌﻨﺎﻩ‪ :‬ﻫﻮ ﻣﻌﺮﻓﺔ ﺍﷲ ﺗﻌﺎﻟﻰ ﺃﻧﻪ ﻭﺍﺣﺪ ﺃﺣﺪ‪ ،‬ﻓﺮﺩ ﺻﻤﺪ‪ ،‬ﻟﻢ ﻳﻠﺪ‬ ‫ﻭﻟﻢ ﻳﻮﻟﺪ)‪.(٢‬‬ ‫ﻭﺍﻟﺘﻮﺣﻴﺪ ﺷﺮ ﻋﺎ؛ ﻣﻌﻨﺎﻩ‪ :‬ﺇﻓﺮﺍﺩ ﺍﻟﺮﺏ ﺳﺒﺤﺎﻧﻪ ﻋﻦ ﺍﻟﺨﻠﻖ‪ ،‬ﻭﺟﻤﻴﻊ ﻣﻌﺎﻧﻴﻬﻢ‪،‬‬ ‫ﻭﺗﺮﻙ ﺍﻟﺘﺴﻮﻳﺔ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﻓﻲ ﺟﻤﻴﻊ ﺃﻓﻌﺎﻟﻬﻢ ﻭﺻﻔﺎﺗﻬﻢ)‪.(٣‬‬ ‫ﻌﺮﻑ ﺍﻟﺤﻴﻄﺎﻟﻲ ﺍﻟﺘﻮﺣﻴﺪ ﺑﺄﻧﻪ‪ :‬ﻋﺒﺎﺭﺓ ﻋﻦ ﻣﻌﺮﻓﺔ ﻣﻦ ﻭ ‪‬ﺣﺪ ﺍﷲ ﺗﻌﺎﻟﻰ‪،‬‬‫ﻭﻳ ‪‬‬ ‫‬ ‫‬ ‫ﻭﺁﻣﻦ ﺑﻪ ﺇﻳﻤﺎ ﻧﺎ ﻳﺮﻯ ﺑﻪ ﺍﻷﻣﻮﺭ ﻛﻠﻬﺎ ﻣﻦ ﻗ ﺒﻞ ﺍﷲ ﺗﻌﺎﻟﻰ ﺭﺅﻳﺔ ﺗﻘﻄﻊ ﺍﻟﺘﻔﺎﺗﻪ ﻋﻦ‬ ‫ﺍﻟﻮﺳﺎﺋﻂ ﻭﺍﻷﺳﺒﺎﺏ‪ ،‬ﻓﻼ ﻳﺮﻯ ﺍﻟﺨﻴﺮ ﻭﺍﻟﺸﺮ ﺇﻻ ﻣﻦ ﺍﷲ ‪. 2‬‬ ‫ﻭﺍﻟﺘﻮﺣﻴﺪ ﺟﻮﻫﺮ ﻧﻔﻴﺲ ﻟﻪ ﻗﺸﺮﺍﻥ‪:‬‬ ‫ﻓﺎﻟﻘﺸﺮ ﺍﻷﻭﻝ‪ :‬ﺇﻗﺮﺍﺭ ﺑﺎﻟﻠﺴﺎﻥ ﺍﻟﻤﺠﺮﺩ ﻋﻦ ﺍﻻﻋﺘﻘﺎﺩ‪ ،‬ﻭﻫﻮ ﺃﻥ ﺗﻘﻮﻝ ﺑﻠﺴﺎﻧﻚ‪:‬‬ ‫ﻣﻨﺎﻗﻀﺎ ﻟﻠﺘﺜﻠﻴﺚ ﺍﻟﺬﻱ ﺗﺼﺮﺡ ﺑﻪ ﺍﻟﻨﺼﺎﺭﻯ‪ ،‬ﺇﻥ ﺍﷲ‬ ‫‬‫ﺗﻮﺣﻴﺪﺍ‬ ‫‬‫ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪ ،‬ﻓﻬﺬﺍ ﻳﺴﻤﻰ‬ ‫ﺛﺎﻟﺚ ﺛﻼﺛﺔ‪ ،‬ﻭﻟﻜﻦ ﻫﺬﺍ ﺍﻟﺘﻮﺣﻴﺪ ﺭﺑﻤﺎ ﻳﺼﺪﺭ ﻣﻦ ﺍﻟﺰﻧﺪﻳﻖ ﺍﻟﺬﻱ ﻳﺨﺎﻟﻒ ﺳﺮﻩ ﺟﻬﺮﻩ‪.‬‬ ‫ﺍﻟﻘﺸﺮ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﻥ ﻻ ﻳﻜﻮﻥ ﻓﻲ ﺍﻟﻘﻠﺐ ﺇﻧﻜﺎﺭ ﻟﻤﻔﻬﻮﻡ ﺍﻹﻗﺮﺍﺭ ﺑﺎﻟﻠﺴﺎﻥ ﺑﻞ‬ ‫ﻳﺸﺘﻤﻞ ﻇﺎﻫﺮ ﺍﻟﻘﻠﺐ ﻋﻠﻰ ﺍﻋﺘﻘﺎﺩ ﺍﻟﻮﺣﺪﺍﻧﻴﺔ ﻭﺍﻟﺘﺼﺪﻳﻖ ﺑﻪ‪ ،‬ﻭﻫﻮ ﺗﻮﺣﻴﺪ ﻋﻮﺍﻡ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪ ٩٦٨‬ ‪.٩٦٩‬‬ ‫‬‫)‪ (١‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫)‪ (٢‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٥٥‬‬ ‫)‪ (٣‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٦٢‬‬ ‫‪101‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻞ ﺍﻟﺘﻮﺣﻴﺪ‬ ‫ﺍﻟﻤﺴﻠﻤﻴﻦ ﻭﺍﻟﻤﺘﻜﻠﻤﻴﻦ ﺍﻟﺬﻳﻦ ﻫﻢ ﺣﺮﺍﺱ ﻫﺬﺍ ﺍﻟﻘﺸﺮ ﻋﻦ ﺗﺸﻮﻳﺶ ﺃﻫﻞ ﺍﻟﺒﺪﻉ‬ ‫ﺍﻟﻤﺨﺎﻟﻔﻴﻦ ﻓﻲ ﺻﻔﺎﺕ ﺍﷲ ﺗﻌﺎﻟﻰ ﺑﺘﺄﻭﻳﻞ ﺍﻟﺨﻄﺄ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﻠﺐ‪ :‬ﺍﻟﺬﻱ ﻫﻮ ﺩﺍﺧﻞ ﻫﺬﻳﻦ ﺍﻟﻘﺸﺮﻳﻦ ﻓﻬﻮ ﺗﻮﺣﻴﺪ ﺍﻟﻌﻠﻤﺎﺀ ﺑﺎﷲ ﺍﻟﻤﻮﻗﻨﻴﻦ)‪.(١‬‬ ‫ﻭﺍﻟﺘﻮﺣﻴﺪ ﻫﻮ‪ :‬ﺇﺛﺒﺎﺕ ﺍﻟﻮﺣﺪﺍﻧﻴﺔ ﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﻧﻔﻲ ﻣﺎ ﺳﻮﺍﻩ ﻣﻦ ﺇﻟﻪ‪ ،‬ﺃﻭ‬ ‫ﺷﺮﻳﻚ‪ ،‬ﺃﻭ ﻭﻟﻲ‪ ،‬ﺃﻭ ﻃﺎﻏﻮﺕ‪ ،‬ﻓﻜﻞ ﻣﺎ ﻳﻌﺒﺪ ﻣﺎ ﺳﻮﻯ ﺍﷲ ﻳﺠﺐ ﻧﻔﻴﻪ‪ ،‬ﻭﺍﻟﻜﻔﺮ ﺑﻪ‪،‬‬ ‫ﻭﺍﻟﺘﺒﺮﺅ ﻣﻨﻪ‪.‬‬ ‫ﻭﻧﺒﻪ ﺍﷲ ﻋﻠﻰ ﺫﻟﻚ ﺑﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪y x﴿ :‬‬ ‫ﻭﻗﺪ ﺑ ‪‬ﻴﻦ ﺍﻟﻨﺒﻲ ﮊ ﺍﻟﺘﻮﺣﻴﺪ‪ .‬‬ ‫‪ ~ } | { z‬ﮯ ¡ ‪] ﴾ ¤ £ ¢‬ﺍﻟﺤﺞ‪ ،[٦٢ :‬ﻭﻗﺎﻝ ﺗﻌﺎﻟﻰ‪:‬‬ ‫﴿‪] ﴾ Ó Ò Ñ Ð Ï ÎÍ Ì Ë Ê‬ﻳﻮﻧﺲ‪.(٢)[٣٢ :‬‬ ‫ﻭﺍﺧﺘﻠﻒ ﻋﻠﻤﺎﺀ ﺍﻟﺴﻠﻒ ﻓﻲ ﺣﻘﻴﻘﺔ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻓﻘﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻫﻮ ﺃﻥ ﻳﻌﻠﻢ ﺃﻥ‬ ‫ﻗﺪﺭﺓ ﺍﷲ ﺗﻌﺎﻟﻰ ﻓﻲ ﺍﻷﺷﻴﺎﺀ ﺑﻼ ﻣﺰﺍﺝ‪ ،‬ﻭﺻﻨﻌﻪ ﻟﻬﺎ ﺑﻼ ﻋﻼﺝ‪ ،‬ﻭﻋﻠﺔ ﻛﻞ ﺷﻲﺀ‬ ‫ﺻﻨﻌﻪ‪ ،‬ﻭﻻ ﻋﻠﺔ ﻟﺼﻨﻌﻪ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﻣﺘﻰ ﺗﺘﺼﻮﺭ ﺷﻴ ﺌﺎ ﻓﻲ ﻭﻫﻤﻚ ﻓﺎﷲ ﺑﺨﻼﻓﻪ)‪.(٣‬‬ ‫ﻭﻣﻦ ﻋﺮﻑ ﺣﻘﻴﻘﺔ ﺍﻟﺘﻮﺣﻴﺪ ﻳﺮﻯ ﺍﻟﺨﻴﺮ ﻭﺍﻟﺸﺮ ﻣﻦ ﺍﷲ‪ ،‬ﻭﺍﷲ ‪ 8‬ﻻ ﻳﻮﺻﻒ‬ ‫ﺇﻻ ﺑﺎﻟﺼﻔﺔ ﺍﻟﺤﺴﻨﺔ‪ ،‬ﻭﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﻣﻨﻪ ﺍﻟﺸﺮ ﻋﻠﻰ ﺍﻹﻃﻼﻕ‪ ،‬ﻭﺇﻧﻤﺎ ﻳﻘﺎﻝ‪:‬‬ ‫ﻫﻮ ﺧﺎﻟﻖ ﺍﻟﺨﻴﺮ ﻭﺍﻟﺸﺮ‪ ،‬ﺧﻠﻖ ﺃﻓﻌﺎﻝ ﺍﻟﺨﻴﺮ ﻣﻦ ﺃﻫﻠﻬﺎ‪ ،‬ﻭﺧﻠﻖ ﺃﻓﻌﺎﻝ ﺍﻟﺸﺮ ﻣﻦ‬ ‫ﺃﻫﻠﻬﺎ‪ ،‬ﻭﺃﻣﺮ ﺑﺎﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﻟﺤﺔ‪ ،‬ﻭﻧﻬﻰ ﻋﻦ ﺍﻷﻋﻤﺎﻝ ﺍﻟﻘﺒﻴﺤﺔ‪.‬‬ ‫ﻭﻛﺬﻟﻚ ﻻ ﻳﻀﺎﻑ ﺇﻟﻴﻪ ﺃﻧﻪ ﺃﻣﺮﺽ ﺍﻟﻤﺮﺿﻰ؛ ﻷﻥ ﻫﺬﻩ ﺻﻔﺔ ﻏﻴﺮ ﺣﺴﻨﺔ؛‬ ‫ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰﻳﺤﻜﻲ ﻋﻦ ﻧﺒﻴﻪ ﻭﺧﻠﻴﻠﻪ ﺇﺑﺮﺍﻫﻴﻢ )ﺻﻠﻮﺍﺕ ﺍﷲ ﻋﻠﻴﻪ(‪½ ﴿ :‬‬ ‫¾ ¿ ‪] ﴾ Å Ä Ã Â ❁ À‬ﺍﻟﺸﻌﺮﺍﺀ‪ ،[٨٠ ،٧٩ :‬ﺃﺿﺎﻑ ﺍﻹﻃﻌﺎﻡ‬ ‫)‪ (١‬ﺍﻟﺠﻴﻄﺎﻟﻲ‪ :‬ﻗﻨﺎﻃﺮ ﺍﻟﺨﻴﺮﺍﺕ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.١٩٥‬‬ ‫)‪ (٢‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٢٦٤‬ ‪.٢٦٥‬‬ ‫)‪ (٣‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ٢٦٦ ،١‬ ‪.٢٦٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪102‬‬ ‫ﻭﺍﻹﺳﻘﺎﻡ ﻟﻪ‪ ،‬ﻭﺍﻟﺸﻔﺎﺀ ﺇﻟﻰ ﺍﷲ ‪ ، 2‬ﻭﺃﺿﺎﻑ ﺍﻟﻤﺮﺽ ﺇﻟﻰ ﻧﻔﺴﻪ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ‬ ‫ﺍﻟﻤﺮﺽ ﻗﻀﺎﻩ ﻋﻠﻰ ﺍﻟﻤﺮﻳﺾ‪ ،‬ﻷﻧﻪ ﺻﻔﺔ ﻏﻴﺮ ﺣﺴﻨﺔ‪.‬‬ ‫ﻭﻛﺬﻟﻚ ﻣﺎ ﻳﺸﺒﻪ ﻫﺬﺍ ﺍﻟﻤﻌﻨﻰﻗﻮﻝ ﺍﻟﻨﺎﺱ‪ :‬ﺃﻓﺴﺪ ﺯﺭﻋﻨﺎ ﺍﻟﻤﻄﺮ‪ ،‬ﻭﺧﺮﺑﺖ‬ ‫ﺷﺠﺮﻧﺎ ﺍﻟﺮﻳﺢ‪ ،‬ﻭﻧﺰﻫﻮﺍ ﺍﷲ ﻋﻦ ﻫﺬﻩ ﺍﻟﺼﻔﺔ‪ ،‬ﻭﺍﻟﺮﻳﺢ ﻭﺍﻟﻤﻄﺮ ﻻ ﻳﻘﺪﺭﺍﻥ ﻋﻠﻰ‬ ‫ﺷﻲﺀ‪ ،‬ﻭﺇﻧﻤﺎ ﻫﻲ ﺳﺨﺮﻫﺎ ﺍﷲ ‪. 8‬‬ ‫ﻭﻣﻦ ﺛﻤﺮﺍﺗﻪ‪ :‬ﺗﺮﻙ ﺍﻟﺸﻜﺎﻳﺔ ﺇﻟﻰ ﺍﻟﺨﻠﻖ‪ ،‬ﻭﺗﺮﻙ ﺍﻟﻐﻀﺐ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﺍﻟﺘﺴﻠﻴﻢ‬ ‫ﻟﺤﻜﻢ ﺍﷲ ‪ ... 2‬ﻭﻳﺨﺮﺝ ﻋﻦ ﻫﺬﺍ ﺍﻟﺘﻮﺣﻴﺪ‪ :‬ﺍﺗﺒﺎﻉ ﺍﻟﻬﻮﻯ‪ ،‬ﻓﻜﻞ ﻣﺘﺒﻊ ﻫﻮﺍﻩ ﻓﻘﺪ‬ ‫ﺍﺗﺨﺬ ﻫﻮﺍﻩ ﻣﻌﺒﻮ ﺩﺍ ﻟﻪ‪ .‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪] ﴾ Ä Ã Â Á À ﴿ :‬ﺍﻟﻔﺮﻗﺎﻥ‪.[٤٣ :‬‬ ‫ﻭﻳﺨﺮﺝ ﻋﻦ ﻫﺬﺍ ﺍﻟﺘﻮﺣﻴﺪ ﺍﻟﺴﺨﻂ ﻋﻠﻰ ﺍﻟﺨﻠﻖ‪ ،‬ﻭﺍﻻﻟﺘﻔﺎﺕ ﺇﻟﻴﻬﻢ‪ ،‬ﻓﺈﻥ ﻣﻦ‬ ‫ﻳﺮﻯ ﺍﻟﻜﻞ ﻣﻦ ﺍﷲ ‪ 8‬ﻻ ﻳﺴﺨﻂ ﻋﻠﻰ ﻏﻴﺮﻩ‪.‬‬ ‫ﻭﺍﻟﻤﻮﺣﺪ ﺍﻟﺤﻘﻴﻘﻲ ﻫﻮ ﺍﻟﺬﻱ ﻻ ﻳﺮﻯ ﺇﻻ ﺍﻟﻮﺍﺣﺪ ﺍﻟﺨﺎﻟﻖ‪ ،‬ﻭﻻ ﻳﻮﺟﻪ ﻭﺟﻬﻪ‬ ‫ﺇﻻ ﺇﻟﻴﻪ‪ ،‬ﻭﻫﻮ ﺍﻣﺘﺜﺎﻝ ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ ﴿ ‪﴾ Q P O N M LK J‬‬ ‫]ﺍﻷﻧﻌﺎﻡ‪ ،[٩١ :‬ﻭﻟﻴﺲ ﺍﻟﻤﺮﺍﺩ ﺑﻪ ﺍﻟﻘﻮﻝ ﺑﺎﻟﻠﺴﺎﻥ‪ ،‬ﻭﺇﻧﻤﺎ ﺍﻟﻠﺴﺎﻥ ﺗﺮﺟﻤﺎﻥ‪ :‬ﻳﺼﺪﻕ ﻣﺮﺓ‪،‬‬ ‫ﻭﻳﻜﺬﺏ ﻣﺮﺓ ﺃﺧﺮﻯ‪ ،‬ﻭﺇﻧﻤﺎ ﻣﻮﺿﻊ ﻧﻈﺮ ﺍﷲ ﺗﻌﺎﻟﻰ ﺍﻟﻤﺘﺮﺟﻢ ﻋﻨﻪ‪ ،‬ﻭﻫﻮ ﺍﻟﻘﻠﺐ‪،‬‬ ‫ﻓﻬﻮ ﻣﻌﺪﻥ ﺍﻟﺘﻮﺣﻴﺪ ﻭﻣﻘﺮﻩ)‪.(١‬‬ ‫ﺍﻟﺘﻮﺣﻴﺪ ﻫﻮ‪ :‬ﺍﻟﻘﻮﻝ‪ :‬ﺇﻥ ﺍﷲ ﻭﺍﺣﺪ ﴿ ‪] ﴾ 3 2 1‬ﺍﻟﺸﻮﺭﻯ‪،[١١ :‬‬ ‫﴿ ‪] ﴾ > = < ;: 9 8 7 6 5‬ﺍﻷﻧﻌﺎﻡ‪،[١٠٣ :‬‬ ‫ﻭﺃﻧﻪ ﻟﻴﺲ ﺑﺠﺴﻢ‪ ،‬ﻭﻻ ﺑﺠﻮﻫﺮ‪ ،‬ﻭﻻ ﻳﻮﺻﻒ ﺑﺎﻻﺟﺘﻤﺎﻉ ﻭﺍﻻﻓﺘﺮﺍﻕ‪ ،‬ﻭﺍﻟﺤﺮﻛﺔ‬ ‫ﻭﺍﻟﺴﻜﻮﻥ‪ ،‬ﻭﻻ ﻳﺤﻞ ﻓﻲ ﺷﻲﺀ‪ ،‬ﻭﻻ ﺗﺤﻮﻳﻪ ﺍﻷﻗﻄﺎﺭ‪ ،‬ﻭﻻ ﻳﺘﺼﻮﺭ ﻓﻲ ﺍﻷﻭﻫﺎﻡ‪،‬‬ ‫ﻭﻻ ﻳﺨﻄﺮ ﺑﺎﻟﺒﺎﻝ ﻭﺃﻧﻪ ﻳﻌﺮﻑ ﺑﺄﻓﻌﺎﻟﻪ ﻭﺩﻻﺋﻠﻪ ﺍﻟﺘﻲ ﻧﺼﺒﻬﺎ ﺧﻠﻘﻪ؛ ﻟﻴﺴﺘﺪﻟﻮﺍ ﺑﻬﺎ‬ ‫ﻋﻠﻴﻪ‪ ...‬ﻭﻻ ﻳﻌﻠﻢ ﺑﺤﺲ ﻭﻻ ﺇﺷﺎﺭﺓ‪ ،‬ﻓﻬﺬﻩ ﺻﻔﺔ ﺍﻟﺘﻮﺣﻴﺪ)‪.(٢‬‬ ‫)‪ (١‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٢٦٨‬ ‪.٢٧٠‬‬ ‫)‪ (٢‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٤٥‬‬ ‫‪103‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻞ ﺍﻟﺘﻮﺣﻴﺪ‬ ‫ﻭﻳﻀﻊ ﺍﻟﺠﻴﻄﺎﻟﻲ ﻟﻠﺘﻮﺣﻴﺪ ﺗﻘﻴﻴﺪﺍﺕ ﻫﻲ‪:‬‬ ‫ﺻﺎﺩﺭﺍ ﻋﻦ ﺍﻟﻤﻜﻠﻒ ﻋﻦ ﻋﻠﻢ ﻣﺤﻘﻖ ﻻ ﻋﻦ ﺟﻬﻞ‪.‬‬ ‫‬‫‪ ١‬ ﺃﻥ ﻳﻜﻮﻥ‬ ‫‪ ٢‬ ﺃﻥ ﻳﻜﻮﻥ ﻋﻦ ﻳﻘﻴﻦ ﻻ ﻋﻦ ﺷﻚ‪.‬‬ ‫‪ ٣‬ ﺃﻥ ﻳﻜﻮﻥ ﻋﻦ ﺇﺧﻼﺹ ﻻ ﻋﻦ ﺷﺮﻙ‪.‬‬ ‫‪ ٤‬ ﺃﻥ ﻳﻜﻮﻥ ﻣﻘﺮﻭ ﻧﺎ ﻣﻌﻪ ﺍﻟﻌﻤﻞ ﻭﺇﻻ ﺑﻄ ﻞ ﻭﺍﺧﺘﻞ‪.‬‬ ‫ﺟﻤﻴﻌﺎ‪.‬‬ ‫‬‫‪ ٥‬ ﺃﻥ ﻳﺼﺪﺭ ﻋﻦ ﺍﻟﻘﻠﺐ ﻭﺍﻟﻠﺴﺎﻥ‬ ‫‪ ٦‬ ﺃﻥ ﻳﺘﻜﻠﻢ ﺑﻪ ﺍﺑﺘﻐﺎﺀ ﻭﺟﻪ ﺍﷲ ﻣﻦ ﻏﻴﺮ ﻃﻤﻊ ﻓﻲ ﺍﻟﺪﻧﻴﺎ ﻭﻻ ﺧﻮﻑ ﻣﻦ ﺃﻫﻠﻬﺎ‪.‬‬ ‫‪ ٧‬ ﺃﻥ ﻳﺴﺘﺼﺤﺐ ﺣﺎﻟﻪ ﻭﻳﺜﺒﺖ ﻋﻠﻴﻪ ﺣﺘﻰ ﻳﻤﻮﺕ ﻻ ﻣﺒﺪﻻ ﻭﻻ ‬ ‫ﻣﻐﻴﺮﺍ)‪.(١‬‬ ‫‪: k6j ! ٢٨‬ات اﻹ ‪8A‬‬ ‫ﺃﺍﻟﻮﺟﻮﺩ‪:‬‬ ‫ﺍﻟﻤﻮﺟﻮﺩ ﻫﻮ ﻣﺎ ﻛﺎﻥ ﺑﺎﻟﻔﻌﻞ ﺣﺎﺻﻼ‪ ،‬ﻭﺍﻟﻤﻮﺟﻮﺩ ﺣﻘﻴﻘﺔ ﻭﺻﻒ ﺧﺎﺹ ﺑﺎﷲ‬ ‫ﺗﻌﺎﻟﻰ‪ ،‬ﻭﻳﻄﻠﻖ ﻋﻠﻰ ﺳﻮﺍﻩ ﻣﻤﺎ ﻫﻮ ﺣﺎﺻﻞ ﺑﻐﻴﺮﻩ‪ ،‬ﻭﺍﻟﻤﻮﺟﻮﺩ ﺃﺧﺺ ﻣﻦ ﺍﻟﺸﻲﺀ‪،‬‬ ‫ﻓﻜﻞ ﻣﻮﺟﻮﺩ ﺷﻲﺀ ﻭﻻ ﻋﻜﺲ‪ .‬ﻭﻭﺟﻮﺩ ﺍﻟﺸﻲﺀ ﻋﻴﻦ ﺫﺍﺗﻪ‪ ،‬ﻭﻻ ﻓﺮﻕ ﺑﻴﻦ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻭﺍﻟﺬﺍﺕ‪ ،‬ﺳﻮﺍﺀ ﻓﻲ ﺣﻖ ﺍﷲ ﺗﻌﺎﻟﻰ ﺃﻡ ﻏﻴﺮﻩ‪ ،‬ﺇﻻ ﺃﻥ ﻭﺟﻮﺩﻩ ﺗﻌﺎﻟﻰ ﻭﺍﺟﺐ ﺑﺬﺍﺗﻪ‪،‬‬ ‫ﻭﻭﺟﻮﺩ ﻏﻴﺮﻩ ﻣﻤﻜﻦ‪ ،‬ﻭﻣﺘﻌﻠﻖ ﺑﺎﻟﻐﻴﺮ‪ .‬ﻭﻳﺆﻛﺪ ﺍﻟﺴﺎﻟﻤﻲ ﻫﺬﺍ ﻗﺎﺋﻼ‪» :‬ﺃﻧﻪ ﻣﻤﺎ‬ ‫ﻳﺠﺐ ﻓﻲ ﺣﻘﻪ ﺗﻌﺎﻟﻰ ﻣﻦ ﺍﻟﺼﻔﺎﺕ ﺍﻟﻮﺟﻮﺩ«)‪.(٢‬‬ ‫ﻭﺍﺗﻔﻖ ﺍﻟﺠﻤﻴﻊ ﻋﻠﻰ ﺃﻥ ﻭﺟﻮﺩ ﺍﷲ ‪ 8‬ﻋﻠﻰ ﺍﻟﺤﻘﻴﻘﺔ‪ ،‬ﻭﻭﺟﻮﺩ ﺍﻷﺷﻴﺎﺀ ﻋﻠﻰ‬ ‫ﺍﻟﺤﻘﻴﻘﺔ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺍﻟﻨﺎﺷﺊ ﺍﻟﺒﻐﺪﺍﺩﻱ‪ :‬ﻭﺟﻮﺩﻧﺎ ﻓﻲ ﺟﻨﺐ ﻭﺟﻮﺩ ﺍﷲ ‪8‬‬ ‫ﻣﺠﺎﺯ‪ .‬ﻭﻳﺮﻯ ﺍﻟﻮﺍﺭﺟﻼﻧﻲ ﺃﻥ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻳﺪﻋﻮ ﺇﻟﻰ ﺍﻟﺴﻔﺴﻄﺔ‪ ،‬ﻭﺍﻟﻤﺮﺍﺩ ﻫﻨﺎ‬ ‫)‪ (١‬ﺍﻟﺠﻴﻄﺎﻟﻲ‪ :‬ﻗﻨﺎﻃﺮ ﺍﻟﺨﻴﺮﺍﺕ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٣٩‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٩٦٦‬‬ ‫‬‫ﻭﺃﻳﻀﺎ‪ :‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫‬‫)‪ (٢‬ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﺍﻟﻤﺸﺎﺭﻕ‪ ،‬ﺹ ‪.٢٤٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪104‬‬ ‫ﺑﺎﻟﻤﺠﺎﺯ ﻓﻲ ﺍﻷﻗﻮﺍﻝ ﺩﻭﻥ ﺍﻷﻓﻌﺎﻝ‪ ،‬ﻓﺎﻟﻌﺎﻟﻢ ﻣﻮﺟﻮﺩ ﻋﻠﻰ ﺍﻟﺤﻘﻴﻘﺔ‪ ،‬ﻭﺍﻟﺒﺎﺭﻱ ﺃﺣﻖ‬ ‫ﻣﻨﻪ‪ ،‬ﻭﺣﻴﺎﺓ ﺍﻟﺒﺎﺭﻱ ﺳﺒﺤﺎﻧﻪ ﺃﺣﻖ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺤﻲ)‪.(١‬‬ ‫ﺏﺍﻷﺯﻟﻴﺔ ‬ ‫)ﺍﻟﻘﺪ ﻡ(‪:‬‬ ‫ﻳﻘﻮﻝ ﺻﺎﺣﺐ ﺍﻟﻘﺎﻣﻮﺱ ﺍﻟﻤﺤﻴﻂ ﻓﻲ ﺍﻟﺘﻌﺮﻳﻒ ﺍﻟﻠﻐﻮﻱ‪ :‬ﺇﻥ »ﺍﻷﺯﻝ« ﺑﺴﻜﻮﻥ‬ ‫ﺍﻟﺰﺍﻱ‪ :‬ﺍﻟﻀﻴﻖ ﻭﺍﻟﺸﺪﺓ‪ .‬ﻭﺑﺎﻟﻜﺴﺮ‪ :‬ﺍﻟﻜﺬﺏ ﻭﺍﻟﺪﺍﻫﻴﺔ‪ ،‬ﻭﺑﺎﻟﺘﺤﺮﻳﻚ‪ :‬ﺍﻟﻘﺪﻡ‪ ،‬ﻭﻫﻮ‬ ‫ﺃﺯﻟﻲ‪ ،‬ﺃﻭ ﺃﺻﻠﻪ‪ :‬ﻳﺰﻟﻲ‪ ،‬ﻣﻨﺴﻮﺏ ﺇﻟﻰ »ﻟﻢ ﻳﺰﻝ« ﺛﻢ ﺃﺑﺪﻟﺖ ﺍﻟﻴﺎﺀ ‬ ‫ﺃﻟﻔﺎ ﻟﻠﺨﻔﺔ‪ ،‬ﻛﻤﺎ‬ ‫ﻗﺎﻟﻮﺍ ﻓﻲ ﺍﻟﺮﻣﺢ ﺍﻟﻤﻨﺴﻮﺏ ﺇﻟﻰ »ﺫﻱ ﻳﺰﻥ« ﺃﺯﻟﻲ)‪.(٢‬‬ ‫ﺃﻣﺎ ﺍﻟﻤﻌﻨﻰ ﺍﻻﺻﻄﻼﺣﻲ ﻓﺈﻥ ﺍﻟﻤﺮﺍﺩ ﺑﺎﻷﺯﻝ ﻋﺪﻡ ﺍﻟﺴﺒﻖ‪ ،‬ﻭﻧﻔﻲ ﺍﻟﺒﺪﺍﻳﺔ‬ ‫ﻣﻄﻠﻘﺎ‪ .‬ﻭﺍﻷﺯﻟﻲ ﻣﺎ ﻻ ﻳﻜﻮﻥ ﻣﺴﺒﻮﻗﺎ ﺑﺎﻟﻌﺪﻡ‪ ،‬ﻭﺍﻷﺯﻟﻴﺔ ﻋﺪﻡ ﺍﻟﻐﺎﻳﺔ ﻓﻴﻤﺎ ﻣﻀﻰ‪،‬‬ ‫ﻭﺍﺳﺘﻤﺮﺍﺭ ﺍﻟﻮﺟﻮﺩ ﺑﺤﻴﺚ ﻻ ﺯﻣﺎﻥ ﻭﻻ ﻣﻜﺎﻥ‪ .‬ﻳﻘﻮﻝ ﺍﻟﻔﺰﺍﺭﻱ‪ :‬ﺇﻥ ﺍﷲ ﻓﻲ ﺍﻷﺯﻝ‬ ‫ﻋﺪﻣﺎ‪ ،‬ﻭﺍﻷﺯﻝ ﻟﻴﺲ ﻓﻴﻪ ﺇﺛﺒﺎﺕ ﺷﻲﺀ ﺳﻮﻯ ﺍﷲ ﺗﻌﺎﻟﻰ)‪.(٣‬‬ ‫ﻣﻌﻨﺎﻩ ﺃﻧﻪ ﻟﻢ ﻳﻜﻦ ﻗﻂ ‬ ‫ﻭﺍﻷﺯﻝ ﻫﻮ ﻋﺪﻡ ﺍﻷﺷﻴﺎﺀ ﺍﻟﻤﺨﻠﻮﻗﺔ ﻣﻄﻠﻘﺎ‪ ،‬ﺑﻤﺎ ﻓﻴﻬﺎ ﺍﻟﻤﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ؛ ﻭﻟﻬﺬﺍ‬ ‫ﺭﺩ ﺍﻟﺴﺎﻟﻤﻲ ﻋﻠﻰ ﻣﻦ ﻗﺎﻝ‪» :‬ﺇﻥ ﺍﻷﺯﻝ ﺍﺳﺘﻤﺮﺍﺭ ﺍﻟﻮﺟﻮﺩ ﻓﻲ ﺃﺯﻣﻨﺔ ﻣﻘﺪﺭﺓ ﻏﻴﺮ‬ ‫ﺇﻳﻬﺎﻣﺎ ﺑﺘﻘﺪﻳﺮ ﺍﻷﺯﻣﻨﺔ‪ ،‬ﻓﺘﻘﺪﻳﺮﻩ ﻓﻲ‬ ‫‬‫ﻣﺘﻨﺎﻫﻴﺔ ﻓﻲ ﺟﺎﻧﺐ ﺍﻟﻤﺎﺿﻲ« ﺑﻘﻮﻟﻪ‪» :‬ﻓﺈﻥ ﻓﻴﻪ‬ ‫ﺟﺎﻧﺐ ﺍﻷﺯﻟﻴﺔ ﻓﻲ ﺣﻘﻪ ﺗﻌﺎﻟﻰ ﻣﻤﺎ ﻻ ﻳﻠﻴﻖ«‪.‬‬ ‫ﺑﺎﻟﻘ ﺪﻡ‪ ،‬ﺇﻻ ﺃﻥ ﻟﻔﻆ ‬ ‫»ﺍﻟﻘ ﺪﻡ« ﻟﻢ ﻳﺮﺩ ﻓﻲ ﺍﻟﻘﺮﺁﻥ‪،‬‬‫ﻭﻳﻌﺒﺮ ﺍﻟﻤﺘﻜﻠﻤﻮﻥ ﻋﻦ ﺍﻷﺯﻝ ‬ ‫‬ ‫ﻭﻟﻜﻦ ﻣﻌﻨﺎﻩ ﻣﺘﻀﻤﻦ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾È Ç Æ ﴿ :‬ﺍﻟﺤﺪﻳﺪ‪ ،[٣ :‬ﻭﺍﺳﺘﻌﻤﻠﻪ‬ ‫ﺍﻟﻤﺘﻜﻠﻤﻮﻥ ﻟﻺﺷﺎﺭﺓ ﺇﻟﻰ ﻗﺪﻡ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﺃﻧﻪ ﻟﻢ ﻳﻜﻦ ﻣﻌﻪ ﺷﻲﺀ ﻭﻻ ﻗﺒﻠﻪ‪ ،‬ﻭﻛﻞ‬ ‫ﺷﻲﺀ ﺣﺪﺙ ﺑﻌﺪﻩ‪ ،‬ﻣﺨﻠﻮﻕ ﻟﻪ‪.‬‬ ‫)‪ (١‬ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪ :‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٤١‬‬ ‫)‪ (٢‬ﺍﻟﻘﺎﻣﻮﺱ ﺍﻟﻤﺤﻴﻂ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪٢٠٠٨ ،‬ﻡ‪ ،‬ﺹ ‪.٥٢‬‬ ‫)‪ (٣‬ﺍﻟﻔﺰﺍﺭﻱ‪ :‬ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺹ ‪.٢٧‬‬ ‫‪105‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻞ ﺍﻟﺘﻮﺣﻴﺪ‬ ‫ﻳﻘﻮﻝ ﺍﻟﺠﻴﻄﺎﻟﻲ‪ :‬ﺍﻟﺒﺎﺭﻱ ﺳﺒﺤﺎﻧﻪ ﻗﺪﻳﻢ ﻻ ﺃﻭﻝ ﻟﻮﺟﻮﺩﻩ‪ ،‬ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﻗﺪﻣﻪ‬ ‫ﻛﻮﻧﻪ ﻗﺒﻞ ﺍﻟﺤﺪﺙ؛ ﻷﻥ ﻣﻌﻨﻰ ﺍﻟﺤﺪﺙ ﻣﺎ ﻟﻢ ﻳﻜﻦ ﺛﻢ ﻛﺎﻥ‪ ،‬ﻭﻣﻌﻨﻰ ﺍﻟﻘﺪﻳﻢ ﻣﺎ ﻛﺎﻥ‬ ‫ﺑﻐﻴﺮ ﺗﻜﻮﻳﻦ‪ ،‬ﻭﻫﻮ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻷﻧﻪ ﻛﺎﻥ ﻭﻻ ﺷﻲﺀ ﻣﻌﻪ‪ ،‬ﺛﻢ ﻛﻮﻥ ﺍﻷﺷﻴﺎﺀ)‪.(١‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻓﻲ ﺍﻟﺘﻌﺒﻴﺮ ﻋﻦ ﻣﻔﻬﻮﻡ ﺍﻷﺯﻟﻴﺔ‪ ،‬ﻓﻠﻢ ﻳﺠﺰ ﺍﻟﻤﺸﺎﺭﻗﺔ ﻋﺒﺎﺭﺓ‬ ‫‬‫ﻭﺍﺧﺘﻠﻒ‬ ‫»ﻛﺎﻥ ﺍﷲ ﻭﻻ ﺷﻲﺀ«؛ ﻟﺪﻻﻟﺘﻬﺎ ﻋﻨﺪﻫﻢ ﻋﻠﻰ ﻗﺪﻡ ﺻﻔﺎﺕ ﺍﻟﻔﻌﻞ‪ ،‬ﺑﻴﺪ ﺃﻥ ﺍﻟﻤﻐﺎﺭﺑﺔ‬ ‫ﺪﻡ ﻣﺘﻌﻠﻘﺎﺗﻪ‪ .‬ﻭﻳﺒﻘﻰ‬‫‬‫‬ ‫ﺪﻡ ﺻﻔﺎﺕ ﺍﻟﻔﻌﻞ ﻻ ﻗ ‬ ‫ﺍﺭﺗﻀﻮﺍ ﺍﺳﺘﻌﻤﺎﻟﻬﺎ؛ ﻻﻋﺘﻘﺎﺩﻫﻢ ﻗ ‬ ‫ﻋﺎﺟﺰﺍ ﻋﻦ ﺇﺩﺭﺍﻙ ﺣﻘﻴﻘﺔ ﻫﺬﺍ ﺍﻟﻤﻌﻨﻰ)‪.(٢‬‬ ‫‬‫ﺩﻭﻣﺎ‬ ‫ﺍﻟﻌﻘﻞ ﺍﻟﺒﺸﺮﻱ ‬ ‫ﻭﺍﻟﻘﺪﻳﻢ ﺍﺳﻢ ﺃﻃﻠﻘﻪ ﺍﻟﻤﺘﻜﻠﻤﻮﻥ ﻋﻠﻰ ﺍﷲ ‪ ، 8‬ﻭﻋﺮﻓﻮﻩ ﺑﺘﻌﺎﺭﻳﻒ ﻣﺨﺘﻠﻔﺔ‬ ‫ﺍﻟﺼﻴﻎ‪ ،‬ﻣﺘﻔﻘﺔ ﻓﻲ ﻣﺆﺩﺍﻫﺎ‪ ،‬ﻭﻗﻴﺪﻭﻫﺎ ﺑﺘﻘﺎﻟﻴﺪ ﻛﻤﺎﻟﻴﺔ ﺣﺘﻰ ﻻ ﺗﺼﺪﻕ ﺇﻻ ﻋﻠﻰ‬ ‫ﺍﻟﺬﺍﺕ ﺍﻹﻟﻬﻴﺔ‪.‬‬ ‫ﻣﻦ ﻫﺬﻩ ﺍﻟﺘﻌﺎﺭﻳﻒ‪:‬‬ ‫ﻣﻦ ﺳﺒﻖ ﻭﺟﻮﺩﻩ ﻭﺟﻮﺩ ﺍﻟﻤﺤﺪﺙ‪ ..‬ﻓﻜﻞ ﻣﺎ ﻛﺎﻥ ﻭﻻ ﻳﻜﻮﻥ ﻓﻬﻮ ﺍﻟﻘﺪﻳﻢ‪.‬‬‫‬ ‫ﺍﻟﺬﻱ ﻻ ﺗﺠﺮﻱ ﻋﻠﻴﻪ ﺻﻔﺔ ﺍﻟﺤﺪﺙ‪ ،‬ﻭﻻ ﻳﻮﺻﻒ ﺑﻬﺎ‪.‬‬‫‬ ‫ﻣﺎ ﻻ ﺃﻭﻝ ﻟﻮﺟﻮﺩﻩ‪ ،‬ﻭﻫﻮ ﺍﻟﻤﻮﺟﻮﺩ ﻻ ﺑﻌﺪ ﻋﺪﻡ‪.‬‬‫‬ ‫ﺍﻟﺬﻱ ﻭﺟﻮﺩﻩ ﻟﺬﺍﺗﻪ ﻻ ﺑﺴﺒﺐ‪ ،‬ﻭﻏﻴﺮ ﻣﺮﺗﺒﻂ ﻭﺟﻮﺩﻩ ﺑﺴﺒﺐ‪ ،‬ﻭﻫﻮ ﻭﺍﺟﺐ‬‫‬ ‫ﺩﺍﺋﻤﺎ‪.‬‬ ‫ﺍﻟﻮﺟﻮﺩ ‬ ‫ﺍﻷﺯﻟﻲ ﺍﻟﺬﻱ ﻟﻴﺲ ﻟﻮﺟﻮﺩﻩ ﺑﺪﺍﻳﺔ‪ ،‬ﻭﻻ ﻟﺪﻭﺍﻣﻪ ﻧﻬﺎﻳﺔ‪ ،‬ﻏﻴﺮ ﻣﻘﻴﺪ ﺑﺰﻣﺎﻥ‪ ،‬ﻭﻻ‬‫‬ ‫ﻣﺨﺼﻮﺹ ﺑﺠﻬﺔ ﻭﻻ ﻣﻜﺎﻥ‪.‬‬ ‫ﻭﺍﻟﻤﻼﺣﻆ ﺃﻥ ﻫﺬﺍ ﺍﻟﻤﺼﻄﻠﺢ ﻣﻦ ﻣﺴﺘﺤﺪﺛﺎﺕ ﺍﻟﻤﺘﻜﻠﻤﻴﻦ‪ ،‬ﻭﻟﻢ ﻳﺮﺩ ﺑﻪ ﻧﺺ)‪.(٣‬‬ ‫)‪ (١‬ﺍﻟﺠﻴﻄﺎﻟﻲ‪ :‬ﻗﻨﺎﻃﺮ ﺍﻟﺨﻴﺮﺍﺕ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢١٣‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٤٢‬ ‪.٤٣‬‬ ‫‬‫)‪ (٢‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫)‪ (٣‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٧٧٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪106‬‬ ‫ﻋﺎﺟﺰﺍ ﻭﻻ ﻣﺤﺪﺛﺎ‪ ،‬ﻭﻻ ﺫﻟﻴﻼ‪ ،‬ﻭﻻ‬ ‫‬‫ﻳﻘﻮﻝ ﺍﻟﺠﻴﻄﺎﻟﻲ‪ :‬ﺍﻟﻘﺪﻳﻢ ﻻ ﻳﻜﻮﻥ‬ ‫‬ ‫ﺿﻌﻴﻔﺎ‪ ،‬ﻓﺠﻤﻴﻊ ﺍﻵﻓﺎﺕ ﺍﻟﺘﻲ ﺗﺤﻞ ﺑﺎﻟﺨﻠﻖ ﻣﻨﻔﻴﺔ ﻋﻨﺪ ﺍﻟﻘﺪﻡ‪ .‬ﻭﺇﺫﺍ‬‫ﺻﻐﻴﺮﺍ‪ ،‬ﻭﻻ‬ ‫‬ ‫ﺃﻃﻠﻘﺖ ﺻﻔﺔ ﺍﻟﻘﺪﻡ ﻋﻠﻰ ﺍﻟﻤﺨﻠﻮﻕ ﻓﻬﻲ ﻋﻠﻰ ﺍﻟﻤﺠﺎﺯ ‪.‬‬ ‫)‪(١‬‬ ‫ﻭﻳﺬﻛﺮ ﺍﻟﺸﻘﺼﻲ ﻣﻌﻨﻰ‪ :‬ﺍﻟﻘﺪﻳﻢ ﺑﺄﻧﻪ ﻣﻦ ﺻﻔﺎﺕ ﺍﷲ ‪ ، 8‬ﻭﻳﻌﻨﻲ ﺍﻟﻤﺘﻘﺪﻡ‬ ‫ﻗﺒﻞ ﺍﻷﺷﻴﺎﺀ‪ .‬ﻭﻫﻮ ﺍﻷﻭﻝ ﺑﻼ ﻏﺎﻳﺔ ﻭﻻ ﻧﻬﺎﻳﺔ‪ ،‬ﻭﻳﺠﻮﺯ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﻗﺪﻳﻢ ﺃﺯﻟﻲ)‪.(٢‬‬ ‫ﺃﻣﺎ ﺍﻟﻮﺍﺭﺟﻼﻧﻲ ﻓﻴﻘﻮﻝ‪ :‬ﺍﷲ ﻗﺪﻳﻢ ﺑﻤﻌﻨﻰ ﺃﻥ ﺍﻟﻘﺪﻳﻢ ﻣﻦ ﺳﺒﻖ ﻭﺟﻮﺩﻩ ﻭﺟﻮﺩ‬ ‫ﺍﻟﻤﺤﺪﺙ‪ ،‬ﻭﻛﻞ ﻣﻦ ﻛﺎﻥ ﻭﻻ ﻳﻜﻮﻥ‬ ‫‬‫ﺍﻟﻤﺤﺪﺙ‪ ،‬ﻓﻜﻞ ﻣﻦ ﻟﻢ ﻳﻜﻦ ﺛﻢ ﻛﺎﻥ ﻓﻬﻮ‬ ‫ﻓﻬﻮ ﺍﻟﻘﺪﻳﻢ)‪.(٣‬‬ ‫ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﻗﺪﻡ ﺍﷲ ﺗﻌﺎﻟﻰ ﻛﻮﻧﻪ ﻗﺒﻞ ﺍﻟﻤﺤﺪﺙ؛ ﻷﻥ ﻣﻌﻨﻰ ﺍﻟﺤﺪﺙ‪ :‬ﻣﺎ ﻟﻢ‬ ‫ﻳﻜﻦ ﺛﻢ ﻛﺎﻥ‪ ،‬ﻭﻣﻌﻨﻰ ﺍﻟﻘﺪﻳﻢ‪ :‬ﻣﺎ ﻛﺎﻥ ﺑﻐﻴﺮ ﺗﻜﻮﻳﻦ‪ ،‬ﻓﻬﻮ ﺳﺒﺤﺎﻧﻪ؛ ﻷﻧﻪ ﻛﺎﻥ ﻭﻻ‬ ‫ﺷﻲﺀ ﻣﻌﻪ‪ ،‬ﺛﻢ ﻛﻮﻥ ﺍﻷﺷﻴﺎﺀ‪.‬‬ ‫ﻣﻔﺘﻘﺮﺍ ﺇﻟﻰ ﻣﺤﺪﺙ ﻳﺤﺪﺛﻪ‪ ،‬ﻭﺍﻓﺘﻘﺮ ﻣﺤﺪﺛﻪ‬ ‫‬‫ﻗﺪﻳﻤﺎ ﻟﻜﺎﻥ ﻣﺤﺪﺛﺎ‬ ‫‬‫ﻓﻠﻮ ﻟﻢ ﻳﻜﻦ‬ ‫ﺇﻟﻰ ﻣﺤﺪﺙ‪ ،‬ﻭﺗﺴﻠﺴﻞ ﺫﻟﻚ ﺇﻟﻰ ﻏﻴﺮ ﻧﻬﺎﻳﺔ‪ ،‬ﻭﻣﺎ ﺗﺴﻠﺴﻞ ﻟﻢ ﻳﺘﺤﺼﻞ‪ ،‬ﻭﻳﻨﺘﻬﻲ‬ ‫ﺇﻟﻰ ﻣﺤﺪﺙ ﻗﺪﻳﻢ‪ ،‬ﻭﺫﻟﻚ ﻫﻮ ﺍﻟﻤﻄﻠﻮﺏ ﺍﻟﺬﻱ ﻫﻮ ﺻﺎﻧﻊ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﻭﺑﺎﺭﻳﻬﺎ‪،‬‬ ‫ﻭﻣﺤﺪﺛﻬﺎ‪ ،‬ﻭﻣﻮﺟﺪﻫﺎ)‪.(٤‬‬ ‫ﺝﺍﻷﺑﺪﻳﺔ )ﺍﻟﺒﻘﺎﺀ(‪:‬‬ ‫ﻌﺮﻑ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ »ﺍﻷﺑﺪ« ﺑﺄﻧﻪ‪» :‬ﺍﺳﺘﻤﺮﺍﺭ ﺍﻟﻮﺟﻮﺩ‪ ،‬ﻭﻋﺪﻡ ﺍﻟﻐﺎﻳﺔ ﻓﻴﻤﺎ‬ ‫ﻳ ‪‬‬ ‫ﻳﺴﺘﻘﺒﻞ« ﻭﺍﻻﺧﺘﻼﻑ ﻭﺍﺿﺢ ﺑﻴﻦ ﺃﺑﺪﻳﺔ ﺍﻟﺨﺎﻟﻖ ﻭﺃﺑﺪﻳﺔ ﺍﻟﻤﺨﻠﻮﻕ؛ ﻓﺎﻷﻭﻟﻰ‪ :‬ﺫﺍﺗﻴﺔ‬ ‫ﻻ ﺯﻣﺎﻧﻴﺔ ﻭﻻ ﻣﻜﺎﻧﻴﺔ‪ ،‬ﻣﺘﻀﻤﻨﺔ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾ È Ç Æ ﴿ :‬ﺍﻟﺤﺪﻳﺪ‪.[٣ :‬‬ ‫)‪ (١‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٧٧٤‬‬ ‫)‪ (٢‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٩٥‬‬ ‫)‪ (٣‬ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪ :‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.١٣٩‬‬ ‫)‪ (٤‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٢٥٩‬ ‪.٢٦٠‬‬ ‫‪107‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻞ ﺍﻟﺘﻮﺣﻴﺪ‬ ‫ﻭﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺗﺤﺼﻞ ﺑﺈﺭﺍﺩﺓ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻛﺄﺑﺪﻳﺔ ﺍﻟﺠﻨﺔ ﻭﺍﻟﻨﺎﺭ ﻭﻣﺎ ﻓﻴﻬﻤﺎ؛ ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪:‬‬ ‫﴿ © ‪] ﴾ « ª‬ﺍﻟﺠﻦ‪ ،٢٣ :‬ﺍﻟﺒﻴﻨﺔ‪.(١)[٨ :‬‬ ‫ﻳﺬﻛﺮ ﺍﻟﺠﻴﻄﺎﻟﻲ ﺃﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﻻ ﻧﻬﺎﻳﺔ ﻟﻮﺟﻮﺩﻩ ﻭﺩﻭﺍﻣﻪ؛ ﻷﻥ ﻣﺎ ﺛﺒﺖ ﻗﺪﻣﻪ‬ ‫ﺍﺳﺘﺤﺎﻝ ﻋﺪﻣﻪ‪ ،‬ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺫﻟﻚ ﺃﻧﻪ ﻟﻮ ﺍﻧﻌﺪﻡ ﻟﻜﺎﻥ ﻻ ﻳﺨﻠﻮ ﺇﻣﺎ ﺃﻥ ﻳﻨﻌﺪﻡ‬ ‫ﺑﻨﻔﺴﻪ‪ ،‬ﺃﻭ ﺑﻤﻌﺪﻡ ﻫﻮ ﻏﻴﺮﻩ‪ ،‬ﻓﻠﻮ ﺟﺎﺯ ﺃﻥ ﻳﻨﻌﺪﻡ ﺷﻲﺀ ﻳﺘﺼﻮﺭ ﺩﻭﺍﻣﻪ ﺑﻨﻔﺴﻪ ﻟﺠﺎﺯ‬ ‫ﺃﻥ ﻳﻮﺟﺪ ﺷﻲﺀ ﺑﻨﻔﺴﻪ‪ ،‬ﻭﻗﺪ ﺛﺒﺖ ﺃﻧﻪ ﻗﺪﻳﻢ ﻻ ﺃﻭﻝ ﻟﻮﺟﻮﺩﻩ‪ ،‬ﻓﺜﺒﺖ ﺃﻧﻪ ﻻ ﺁﺧﺮ‬ ‫ﻟﻮﺟﻮﺩﻩ‪ ،‬ﻭﻻ ﻧﻬﺎﻳﺔ ﻟﺪﻭﺍﻣﻪ)‪.(٢‬‬ ‫ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﻧﻬﺎﻳﺔ ﻟﻮﺟﻮﺩ ﺍﷲ ﺗﻌﺎﻟﻰ ﻭﺩﻭﺍﻣﻪ‪ ،‬ﺃﻧﻪ ﻟﻮ ﺍﻧﻌﺪﻡ؛ ﻟﻜﺎﻥ‬ ‫ﻻ ﻳﺨﻠﻮ‪ :‬ﺇﻣﺎ ﺃﻥ ﻳﻨﻌﺪﻡ ﺑﻨﻔﺴﻪ‪ ،‬ﺃﻭ ﻳﻨﻌﺪﻡ ﺑﻐﻴﺮﻩ‪ ،‬ﻓﻠﻮ ﺟﺎﺯ ﺃﻥ ﻳﻨﻌﺪﻡ ﺑﺸﻲﺀ ﻳﺘﺼﻮﺭ‬ ‫ﺩﻭﺍﻣﻪ ﺑﻨﻔﺴﻪ ﻟﺠﺎﺯ ﺃﻥ ﻳﻮﺟﺪ ﺑﻨﻔﺴﻪ‪ ،‬ﻓﻜﻤﺎ ﻳﺤﺘﺎﺝ ﺣﺪﺙ ﺍﻟﻮﺟﻮﺩ ﺇﻟﻰ ﺳﺒﺐ‬ ‫ﻓﻜﺬﻟﻚ ﻳﺤﺘﺎﺝ ﺣﺪﺙ ﺍﻟﻌﺪﻡ ﺇﻟﻰ ﺳﺒﺐ‪ ،‬ﻭﺑﺎﻃﻞ ﺃﻥ ﻳﻨﻌﺪﻡ ﺑﻤﻌﺪﻡ ﻫﻮ ﻏﻴﺮﻩ؛ ﻷﻥ‬ ‫ﻗﺪﻳﻤﺎ ﻟﻤﺎ ﺗﺼﻮﺭ ﺍﻟﻮﺟﻮﺩ ﻣﻌﻪ‪.‬‬ ‫‬‫ﺫﻟﻚ ﺍﻟﻤﻌﺪﻡ ﻟﻮ ﻛﺎﻥ‬ ‫ﻭﻳﺬﻛﺮ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺳﻠﻴﻤﺎﻥ ﺍﻟﺘﻼﺗﻲ )ﺕ ‪٩٦٧‬ﻫ‪١٥٦٠/‬ﻡ( ﺃﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﻟﻴﺲ ﻟﻪ‬ ‫ﺍﺑﺘﺪﺍﺀ ﻭﻻ ﻧﻬﺎﻳﺔ‪ ،‬ﺑﻤﻌﻨﻰ ﺃﻥ ﻻ ﺃﻭﻝ ﻷﻭﻟﻴﺘﻪ‪ ،‬ﻭﻻ ﺁﺧﺮ ﻵﺧﺮﻳﺘﻪ‪ ،‬ﻫﻮ ﺍﻷﻭﻝ ﺑﻼ‬ ‫ﺑﺪﺍﻳﺔ‪ ،‬ﻭﺍﻵﺧﺮ ﺑﻼ ﻧﻬﺎﻳﺔ)‪.(٣‬‬ ‫ﻭﻗﺪ ﺛﺒﺖ ﺃﻧﻪ ﻗﺪﻳﻢ ﻻ ﺃﻭﻝ ﻟﻮﺟﻮﺩﻩ‪ ،‬ﻓﻜﻴﻒ ﻛﺎﻥ ﻭﺟﻮﺩﻩ ﻓﻲ ﺍﻟﻌﺪﻡ ﻭﺣﺪﻩ‪،‬‬ ‫ﻭﻣﻌﻪ ﺿﺪﻩ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻀﺪ ﺍﻟﻤﻌﺪﻡ ﺣﺎﺩﺛﺎ ﻟﻜﺎﻥ ﻣﺤﺎﻻ‪ ..‬ﻭﺍﻟﻘﺪﻳﻢ ﺃﻗﻮﻯ ﻣﻦ‬ ‫ﺍﻟﺤﺎﺩﺙ‪ ،‬ﻓﺜﺒﺖ ﺃﻧﻪ ﻻ ﺁﺧﺮ ﻟﻮﺟﻮﺩﻩ‪ ،‬ﻭﻻ ﻧﻬﺎﻳﺔ ﻟﺪﻭﺍﻣﻪ)‪.(٤‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٥‬‬ ‫‬‫)‪ (١‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫)‪ (٢‬ﺍﻟﺠﻴﻄﺎﻟﻲ‪ :‬ﻗﻨﺎﻃﺮ ﺍﻟﺨﻴﺮﺍﺕ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢١٣‬‬ ‫)‪ (٣‬ﺃﺑﻮ ﺳﻠﻴﻤﺎﻥ ﺍﻟﺘﻼﺗﻲ‪ :‬ﺷﺮﺡ ﻣﻘﺪﻣﺔ ﺍﻟﺘﻮﺣﻴﺪ ‪‬‬ ‫ﻟﻠﻌﻼﻣﺔ ﺃﺑﻲ ﺣﻔﺺ ﻋﻤﺮ ﺑﻦ ﺟﻤﻴﻊ‪ ،‬ﻁ ‪،٢‬‬ ‫‪١٣٩٢‬ﻫ‪١٩٧٣/‬ﻡ‪ ،‬ﺹ ‪ .٢٤‬ﻭﺳﻨﺬﻛﺮﻩ ﻓﻴﻤﺎ ﺑﻌﺪ‪ :‬ﺍﻟﺘﻼﺗﻲ‪ :‬ﺷﺮﺡ ﻣﻘﺪﻣﺔ ﺍﻟﺘﻮﺣﻴﺪ‪.‬‬ ‫)‪ (٤‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٦٠‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪108‬‬ ‫ﺩﺍﻟﻮﺣﺪﺍﻧﻴﺔ‪:‬‬ ‫ﺍﻟﺘﻮﺣﻴﺪ ﻣﻦ ﺣﻴﺚ ﺍﻟﻠﻐﺔ‪ :‬ﺍﻹﻓﺮﺍﺩ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﻭﺣﺪ ﺍﷲ ﺇﺫﺍ ﺃﻓﺮﺩﻩ ﻭﻟﻢ ﻳﺠﻌﻞ ﻟﻪ ﺷﺮﻳﻜ ﺎ‪.‬‬ ‫ﻭﺃﻣﺎ ﺗﻌﺮﻳﻔﻪ ﻣﻦ ﺣﻴﺚ ﺍﻟﺸﺮﻉ‪ :‬ﻓﻬﻮ ﺍﻹﻗﺮﺍﺭ ﷲ ﺑﺎﻟﻮﺣﺪﺍﻧﻴﺔ)‪.(١‬‬ ‫ﺟﺎﺋﺰ ﻓﻲ ﺍﻟﺨﺒﺮ ﺃﻥ ﺗﻘﻮﻝ‪ :‬ﻣﺎ ﺟﺎﺀﻧﻲ ﺃﺣﺪ‪ .‬ﻭﺃﺣﺪ‪ :‬ﻳﻜﻮﻥ ﺑﻤﻌﻨﻰ ﺍﻟﻮﺍﺣﺪ‪،‬‬ ‫ﻭﺍﻟﺠﻤﻊ ﺑﻤﻌﻨﻰ ﺍﻟﺠﻤﻴﻊ‪ .‬ﺗﻘﻮﻝ ﺍﻟﻌﺮﺏ‪ :‬ﻳﺒﻴﺖ ﺃﺣﺪﻧﺎ ﺍﻷﻳﺎﻡ ﻻ ﻳﺄﻛﻞ‪ ،‬ﻓﺎﺣﺘﻤﻞ‬ ‫ﺑﻤﻌﻨﻰ ﺍﻟﻮﺍﺣﺪ ﻭﺍﻟﺠﻤﻊ‪ .‬ﻭﺍﻷﺣﺪ ﻳﺠﻤﻊ ﺁﺣﺎﺩ ﻋﻠﻰ ﺍﻟﻘﻴﺎﺱ)‪.(٢‬‬ ‫ﻭﻳﺬﻛﺮ ﺍﻹﻣﺎﻡ ﺃﻃﻔﻴﺶ ﻣﻌﻨﻰ ﺃﻥ ﺍﷲ ﻭﺍﺣﺪ ﺑﺄﻧﻪ ﻳﻌﻨﻲ ﺃﻧﻪ ﻻ ﻳﻮﺻﻒ ﺫﺍﺗﻪ‬ ‫ﺑﺎﻟﺘﺮﻛﻴﺐ‪ ،‬ﻛﻤﺎ ﻻ ﻳﻮﺻﻒ ﺑﺎﻟﺒﺴﺎﻃﺔ؛ ﻷﻥ ﺍﻟﺘﺮﻛﻴﺐ ﻓﺮﻉ ﺍﻟﺤﺪﻭﺙ‪ ،‬ﻭﻻ ﻳﻜﻮﻥ‬ ‫ﺇﻻ ﻓﻲ ﺍﻟﻌﺮﺽ ﻭﺍﻟﺠﺴﻢ‪ ،‬ﻭﺍﷲ ﺟﻞ ﻭﻋﻼ ﻣﻨﺰﻩ ﻋﻨﻬﻤﺎ‪ ،‬ﻭﺃﻧﻪ ﻭﺍﺣﺪ ﻓﻲ ﻗﻮﻟﻪ‪،‬‬ ‫ﻭﻓﻲ ﻓﻌﻠﻪ‪ ،‬ﻭﻓﻲ ﺻﻔﺘﻪ‪ ،‬ﻻ ﻳﺸﺒﻪ ﺻﻔﺔ ﺍﻟﺨﻠﻖ ﺃﻭ ﻓﻌﻠﻪ ﺃﻭ ﻗﻮﻟﻪ ﺃﻭ ﺫﺍﺗﻪ‪ ،‬ﻭﻻ‬ ‫ﺗﺸﺒﻬﻪ ﻭﻟﻮ ﺍﺗﻔﻖ ﺍﻟﻠﻔﻆ‪ ،‬ﻭﻣﻦ ﻗﺎﻝ ﺑﺎﻟﺸﺒﻪ ﻓﻲ ﺷﻲﺀ ﻣﻦ ﺫﻟﻚ ﺃﺷﺮﻙ)‪.(٣‬‬ ‫ﻭﻳﻔﺴﺮ ﺍﻟﺠﻴﻄﺎﻟﻲ ﺍﻟﻮﺣﺪﺍﻧﻴﺔ ﺑﺄﻧﻬﺎ‪ :‬ﺍﻟﻌﻠﻢ ﺑﺄﻧﻪ ‪ 8‬ﻭﺍﺣﺪ ﻻ ﺷﺮﻳﻚ ﻟﻪ‪ ،‬ﻓﺮﺩ‬ ‫‪‬‬ ‫ﻻ ﻧﺪ ﻟﻪ‪ ،‬ﺍﻧﻔﺮﺩ ﺑﺎﻟﺨﻠﻖ ﻭﺍﻹﺑﺪﺍﻉ‪ ،‬ﻭﺗﻮﺣﺪ ﺑﺎﻹﻳﺠﺎﺩ ﻭﺍﻻﺧﺘﺮﺍﻉ‪ ،‬ﻻ ﻣﺜﻞ ﻟﻪ‬ ‫ﻳﺴﺎﻣﻴﻪ ﻭﻳﺴﺎﻭﻳﻪ‪ ،‬ﻻ ﺿﺪ ﻟﻪ ﻓﻴﻨﺎﺯﻋﻪ ﻭﻳﻨﺎﻭﺋﻪ)‪.(٤‬‬ ‫‪ ٢٩‬أد  ا ‪ 3‬ا‪8J‬‬ ‫ﺃﺍﻷﺩﻟﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ‪:‬‬ ‫)‪(٥‬‬ ‫ﺍﻟﻤﻠﻚ‬ ‫ﺍﻟﺪﻟﻴﻞ ﻋﻞ ﺃﻥ ﺍﷲ ﻭﺍﺣﺪ‪ ،‬ﻭﺃﻧﻪ ﻻ ﺇﻟﻪ ﻏﻴﺮﻩ‪ ،‬ﻭﺃﻧﻪ ﻻ ﺷﺮﻳﻚ ﻟﻪ ﻓﻲ ‬ ‫)‪ (١‬ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٢٦‬‬ ‫)‪ (٢‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٨٩‬‬ ‫)‪ (٣‬ﺃﻃﻔﻴﺶ‪ :‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ ،‬ﺝ ‪ ،١٧‬ﺹ ‪ ٧٠٩‬ ‪.٧١٠‬‬ ‫)‪ (٤‬ﺍﻟﺠﻴﻄﺎﻟﻲ‪ :‬ﻗﻨﺎﻃﺮ ﺍﻟﺨﻴﺮﺍﺕ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٣٧ ،٢١٦‬‬ ‫)‪ (٥‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٢٧٧‬ ‪.٢٧٨‬‬ ‫‪109‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻞ ﺍﻟﺘﻮﺣﻴﺪ‬ ‫ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪7 6 5 4 3 2 10 / . - , + * ) ( '﴿ :‬‬ ‫ﻭﺃﻳﻀﺎ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪µ ´ ³ ² ± ° ﴿ :‬‬ ‫‬‫‪] ﴾ ; : 9 8‬ﺍﻟﻤﺆﻣﻨﻮﻥ‪.[٩١ :‬‬ ‫¶¸ ‪] ﴾ ¾ ½ ¼ » º ¹‬ﺍﻷﻧﺒﻴﺎﺀ‪.[٢٢ :‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻗﻮﻝ ﺍﻟﺜﻨﻮﻳﺔ ﺍﻟﺬﻳﻦ ﺻﺮﺣﻮﺍ ﺑﺄﻥ ﺍﻟﻌﺎﻟﻢ ﻣﻦ ﺃﺻﻠﻴﻦ ﻗﺪﻳﻤﻴﻦ؛‬ ‫‬‫ﻭﺗﻨﻘﺪ‬ ‫ﺃﺣﺪﻫﻤﺎ‪ :‬ﻧﻮﺭ‪ ،‬ﻭﺍﻵﺧﺮ‪ :‬ﻇﻠﻤﺔ‪ .‬ﻭﻗﺪ ﺃﻛﺬﺑﻬﻤﺎ ﺍﷲ ﺑﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪# " ! ﴿ :‬‬ ‫‪﴾/ . - , + *) ( ' & % $‬‬ ‫]ﺍﻷﻧﻌﺎﻡ‪ .[١ :‬ﻓﺪﻝ ﺃﻧﻪ ﺧﺎﻟﻖ ﺍﻟﻈﻠﻤﺔ ﻭﺍﻟﻨﻮﺭ‪ .‬ﻭﻗﺪ ﺑﻄﻞ ﻣﺎ ﻗﺎﻟﻮﺍ ﻭﻛﺬﺑﻬﻢ ﺍﷲ‪ .‬ﻭﺑ ‪‬ﻴﻦ‬ ‫ﻓﻲ ﻛﺘﺎﺑﻪ ﺃﻥ ﺍﺩﻋﺎﺀﻫﻢ ﺑﺎﻃﻞ)‪.(١‬‬ ‫ﺏﺍﻷﺩﻟﺔ ﺍﻟﻌﻘﻠﻴﺔ )ﺩﻟﻴﻞ ﺍﻟﺘﻤﺎﻧﻊ(‪:‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔﻣﺜﻠﻬﺎ ﻣﺜﻞ ﺑﻘﻴﺔ ﻓﺮﻕ ﺍﻹﺳﻼﻡﺃﻥ ﺍﷲ ﻭﺍﺣﺪ‪ ،‬ﻭﺗﻔﻨﺪ ﺭﺃﻱ‬ ‫‬‫ﺗﺜﺒﺖ‬ ‫ﻣﻦ ﻳﻘﻮﻝ ﺑﺄﻥ ﺻﺎﻧﻊ ﺍﻟﻌﺎﻟﻢ ﺇﻟﻬﺎﻥ ﻗﺪﻳﻤﺎﻥ ﺑﺪﻟﻴﻞ ﻳﻌﺮﻑ ﺑﺎﺳﻢ »ﺩﻟﻴﻞ ﺍﻟﺘﻤﺎﻧﻊ«‪.‬‬ ‫ﻷﻧﻪ ﻟﻮ ﻛﺎﻧﺎ ﺍﺛﻨﻴﻦ ﻻ ﻳﺨﻠﻮ ﺃﻥ ﻳﻘﻊ ﺑﻴﻨﻬﻤﺎ ﺗﻤﺎﻧﻊ‪ ،‬ﻭﺫﻟﻚ ﺃﻧﻪ ﻟﻮ ﺃﺭﺍﺩ ﺃﺣﺪﻫﻤﺎ ﺃﻥ‬ ‫ﺟﺴﻤﺎ ﻓﻲ ﻣﻜﺎﻥ ﻭﻳﺮﻳﺪ ﺍﻵﺧﺮ ﺃﻥ ﻳﺠﻌﻠﻪ ﻓﻲ ﻣﻜﺎﻥ ﺁﺧﺮ‪ ،‬ﺃﻭ ﻳﺮﻳﺪ ﺃﺣﺪﻫﻤﺎ‬ ‫‬‫ﻳﺠﻌﻞ‬ ‫ﺗﺴﻜﻴﻦ ﺟﺴﻢ ﻭﻳﺮﻳﺪ ﺍﻵﺧﺮ ﺗﺤﺮﻳﻜﻪ‪ ،‬ﺃﻭ ﻳﺮﻳﺪ ﺃﺣﺪﻫﻤﺎ ﺑﻘﺎﺀ ﺟﺴﻢ ﻭﻳﺮﻳﺪ ﺍﻵﺧﺮ‬ ‫ﺟﺴﻤﺎ ﻓﻲ ﻣﻜﺎﻧﻴﻦ‪ ،‬ﺃﻭ ﻳﻜﻮﻥ‬ ‫‬‫ﺟﻤﻴﻌﺎ‪ ،‬ﻓﻴﻜﻮﻥ‬ ‫‬‫ﻓﻨﺎﺀﻩ‪ ،‬ﻓﻼ ﻳﺠﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﻣﺎ ﺃﺭﺍﺩﻩ‬ ‫ﻣﺘﺤﺮﻛﺎ ﺳﺎﻛ ﻨﺎ ﻓﻲ ﺣﺎﻝ ﻭﻭﻗﺖ ﻭﺍﺣﺪ)‪.(٢‬‬ ‫‬‫ﺟﺴﻤﺎ‬ ‫‬ ‫ﻭﻟﻮ ﻛﺎﻧﺎ ﺍﺛﻨﻴﻦ ﻟﻢ ﻳﺨﻞ ﺃﻥ ﻳﻘﺪﺭ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻋﻠﻰ ﺍﻵﺧﺮ ﺃﻭ ﻻ ﻳﻘﺪﺭ‪ ،‬ﻓﺈﻥ‬ ‫ﻛﺎﻧﺎ ﻻ ﻳﻘﺪﺭﺍﻥ ﻓﻬﻤﺎ ﺿﻌﻴﻔﺎﻥ‪ ،‬ﻭﺍﻟﻀﻌﻴﻒ ﻟﻴﺲ ﺑﺈﻟﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻳﻘﺪﺭ ﺃﺣﺪﻫﻤﺎ ﻋﻠﻰ‬ ‫ﺇﻟﻬﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻻ ﻳﻘﺪﺭ‬ ‫ﺍﻵﺧﺮ‪ ،‬ﻓﺎﻟﻤﻘﺪﻭﺭ ﻋﻠﻴﻪ ﺿﻌﻴﻒ ﻋﺎﺟﺰ‪ ،‬ﻭﺍﻟﻀﻌﻴﻒ ﻻ ﻳﻜﻮﻥ ‬ ‫ﺇﻟﻬﺎ‪ ،‬ﻓﺒﻄﻞ ﻣﺎ ﺍﻋﺘﻠﻮﺍ‪.‬‬ ‫ﺃﺣﺪﻫﻤﺎ ﻋﻠﻰ ﺍﻵﺧﺮ ﻓﻬﻤﺎ ﻋﺎﺟﺰﺍﻥ‪ ،‬ﻭﺍﻟﻌﺎﺟﺰ ﻻ ﻳﻜﻮﻥ ‬ ‫)‪ (١‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٣٢٤‬ ‪.٣٢٥‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﺠﻴﻄﺎﻟﻲ‪ :‬ﻗﻨﺎﻃﺮ‬ ‫‬‫)‪ (٢‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ ﺝ ‪ ،١‬ﺹ ‪ .٣٢٥‬ﻭﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٤٧‬‬ ‫ﺍﻟﺨﻴﺮﺍﺕ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢١٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪110‬‬ ‫ﻓﺪﻝ ﺫﻟﻚ ﺃﻥ ﺧﺎﻟﻖ ﺍﻷﺷﻴﺎﺀ ﻭﺍﺣﺪ‪ ،‬ﻭﻫﻮ ﺍﷲ ﺍﻟﺬﻱ ﻟﻴﺲ ﻛﻤﺜﻠﻪ ﺷﻲﺀ‪ ،‬ﻷﻥ‬ ‫ﺗﺪﺑﻴﺮ ﺍﻻﺛﻨﻴﻦ ﻻ ﻳﻘﻊ ﻋﻠﻰ ﻧﻈﺎﻡ ﻭﺍﺣﺪ)‪.(١‬‬ ‫ﻛﻤﺎ ﻳﺴﻤﻰ ﻫﺬﺍ ﺍﻟﺪﻟﻴﻞ ﺑﺪﻟﻴﻞ »ﺍﻟﻤﻐﺎﻟﺒﺔ« ﺃﻭ »ﺍﻟﻤﺨﺎﻟﻔﺔ«‪ ،‬ﻭﻫﻮ ﻋﻨﺪ ﺍﻟﻘﻄﺐ‬ ‫ﺃﻃﻔﻴﺶ ﻫﻮ ﻧﻔﺴﻪ ﺩﻟﻴﻞ ﺍﻟﺘﻤﺎﻧﻊ ﺍﻟﻮﺍﺭﺩ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪´ ³ ² ± °﴿ :‬‬ ‫‪] ﴾ ¾ ½ ¼ » º ¹ ¸¶ µ‬ﺍﻷﻧﺒﻴﺎﺀ‪ ،[٢٢ :‬ﺇﺫ ﻟﻮ ﻛﺎﻥ ﻫﻨﺎﻙ ﺁﻟﻬﺔ‬ ‫ﻣﺘﻌﺪﺩﻭﻥ ﻣﺸﺘﺮﻛﻮﻥ‪ ،‬ﻟﺴﻌﻰ ﻛﻞ ﻣﻨﻬﻤﺎ ﺇﻟﻰ ﺍﻻﻧﻔﺮﺍﺩ ﺑﺎﻷﻟﻮﻫﻴﺔ‪ ،‬ﻭﺇﻟﻰ ﻗﻬﺮ ﻏﻴﺮﻩ؛‬ ‫ﺇﻟﻬﺎ؛ ﻟﻜﻮﻧﻬﻢ‬ ‫ﻷﻧﻪ ﻻ ﻳﻤﻜﻦ ﺃﻥ ﻳﺼﻄﻠﺤﻮﺍ‪ ،‬ﻭﻟﻮ ﺍﺻﻄﻠﺤﻮﺍ ﻟﻤﺎ ﻛﺎﻥ ﺃﻱ ﻣﻨﻬﻢ ‬ ‫ﺟﻤﻴﻌﺎ؛ ﻭﺇﺫﺍ ﻏﻠﺐ ﺃﺣﺪﻫﻢ ﻓﻬﻮ ﺍﻹﻟﻪ ﺍﻟﺤﻘﻴﻘﻲ‪ ،‬ﻭﻻ ﻳﺴﺘﺤﻖ ﻫﺬﺍ‬‫‬‫ﻋﺎﺟﺰﻳﻦ‬ ‫ﻭﺍﺣﺪﺍ«)‪.(٢‬‬ ‫‬‫ﺍﻟﻮﺻﻒ ﻏﻴﺮﻩ »ﻓﻼ ﻳﻜﻮﻥ ﺍﻹﻟﻪ ﺇﻻ‬ ‫‪  4@ ٣٠‬ا ‪:‬ات اﻹ ‪8A‬‬ ‫ﺗﻌﺮﺿﺖ ﻛﺘﺐ ﺍﻷﺻﻮﻝ ﻟﻬﺬﻩ ﺍﻟﻘﻀﻴﺔ ﻣﻦ ﺧﻼﻝ ﺍﻟﺮﺩﻭﺩ ﻋﻠﻰ ﻛﻞ ﻣﻦ ﻗﺎﻝ‬ ‫ﺑﺎﻟﺘﺸﺒﻴﻪ‪ .‬ﻭﺍﻟﺘﺸﺒﻴﻪ ﺃﻭ ﺍﻟﺘﺠﺴﻴﻢ ﻓﻲ ﺍﺻﻄﻼﺡ ﺍﻟﻤﺘﻜﻠﻤﻴﻦ ﻫﻮ ﺍﻹﺫﻋﺎﻥ ﺑﺄﻥ ﷲ‬ ‫ﺗﻌﺎﻟﻰ ﺟﺴﻢ ﺣﻘﻴﻘﻲ ﻛﺎﻷﺟﺴﺎﻡ‪ ،‬ﻭﺃﻧﻪ ﻣﺘﺼﻒ ﺑﺄﺣﻜﺎﻡ ﺍﻷﺟﺴﺎﻡ ﻭﺻﻔﺎﺗﻪ‬ ‫ﺍﻟﺠﺴﻤﻴﺔ‪.‬‬ ‫ﻭﻣﻌﻨﻰ ﺗﻨﺰﻳﻪ ﺍﷲ ﺗﻌﺎﻟﻰ ﻫﻮ ﺗﺒﻌﻴﺪﻩ ﻋﻦ ﺃﻭﺻﺎﻑ ﺍﻟﺒﺸﺮ‪ ،‬ﻭﻫﻮ ﻳﻌﻨﻲ ﺍﻟﺘﻘﺪﻳﺲ‬ ‫ﻭﺍﻟﺘﻄﻬﻴﺮ ﻭﺍﻟﺘﺮﻓﻊ ﻭﺍﻟﺘﻌﻈﻴﻢ ﻭﺍﻹﺟﻼﻝ ﷲ ﺗﻌﺎﻟﻰ ﻋﻤﺎ ﻻ ﻳﻠﻴﻖ ﺑﺠﻨﺎﺏ ﺍﻟﺮﺑﻮﺑﻴﺔ‬ ‫ﻣﻦ ﺍﻟﺘﻤﺜﻴﻞ ﻭﺍﻟﺘﺸﺒﻴﻪ ﻭﺍﻟﺘﺼﻮﻳﺮ ﻭﺍﻟﺘﺤﺪﻳﺪ ﻭﺍﻟﺘﻘﺪﻳﺮ‪ ،‬ﻭﻧﺤﻮ ﺫﻟﻚ ﻣﻦ ﻭﺟﻮﻩ‬ ‫ﺍﻟﺘﻨﺰﻳﻪ ﺍﻟﻮﺍﺟﺐ ﷲ ﺗﻌﺎﻟﻰ‪.‬‬ ‫ﺟﺴﻤﺎﺗﻌﺎﻟﻰ ﺍﷲ ﻋﻦ ﺫﻟﻚﻟﻜﺎﻥ‪:‬‬ ‫‬‫ﻭﻟﻮ ﻛﺎﻥ ﺍﷲ‬ ‫)‪ (١‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٣٢٦‬ ‪.٣٢٧‬‬ ‫)‪ (٢‬ﺃﻃﻔﻴﺶ‪ :‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ ،‬ﺝ ‪ ،١٧‬ﺹ ‪ ،٧١٠‬ﻭﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٢٧٧‬ ‪.٢٧٨‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٥٦‬‬ ‫‬‫ﻭﺃﻳﻀﺎ‪ :‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫‬ ‫‪111‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻞ ﺍﻟﺘﻮﺣﻴﺪ‬ ‫ﻣﺮﻛﺒﺎ ﻣﻦ ﺍﻟﻤﺎﺩﺓ ﻭﺍﻟﺼﻮﺭﺓ‪ ،‬ﻭﻗﺪ ﺛﺒﺖ ﺃﻧﻪ ﻟﻴﺲ‬ ‫‬‫ﺟﺴﻤﺎ ﻟﻜﺎﻥ‬ ‫‬‫ﺃﻟﻮ ﻛﺎﻥ‬ ‫ﺑﻤﺮﻛﺐ ﻻ ﻣﻦ ﺃﺟﺰﺍﺀ ﻋﻘﻠﻴﺔ ﻭﻻ ﺧﺎﺭﺟﻴﺔ ﻣﻘﺪﺍﺭﻳﺔ‪ ،‬ﺃﻭ ﻏﻴﺮ ﻣﻘﺪﺍﺭﻳﺔ‪.‬‬ ‫ﻣﻨﻘﺴﻤﺎ ﻓﻲ ﺍﻟﻄﻮﻝ ﻭﺍﻟﻌﺮﺽ ﻭﺍﻟﻌﻤﻖ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻛﺬﻟﻚ‬ ‫‬‫ﺟﺴﻤﺎ ﻟﻜﺎﻥ‬ ‫‬‫ﺏﻟﻮ ﻛﺎﻥ‬ ‫ﻻﺣﺘﺎﺝ ﺇﻟﻰ ﻣﻜﺎﻥ ﻳﻘﻮﻡ ﻓﻴﻪ‪ ،‬ﻭﺍﻟﺤﺎﺟﺔ ﺗﺴﺘﻠﺰﻡ ﺇﻣﻜﺎﻧﻪ‪ ،‬ﻓﻴﺨﺮﺝ ﻣﻦ ﻛﻮﻧﻪ‬ ‫ﻭﺍﺟﺒﺎ‪.‬‬ ‫‬ ‫‪‬‬ ‫ﻣﺤﻼ ﻟﻠﺤﻮﺍﺩﺙ‪ ،‬ﻣﻦ ﺍﻟﺤﺮﻛﺔ ﻭﺍﻟﺴﻜﻮﻥ ﻭﺍﻻﺟﺘﻤﺎﻉ‬ ‫ﺟﺴﻤﺎ ﻟﻜﺎﻥ‬ ‫‬‫ﺝﻟﻮ ﻛﺎﻥ‬ ‫ﻭﺍﻻﻓﺘﺮﺍﻕ‪ ،‬ﻭﻣﺎ ﺇﻟﻰ ﺫﻟﻚ)‪ ،(١‬ﻭﻛﻞ ﻣﺎ ﻫﻮ ﻣﺤﻞ ﻟﻠﺤﻮﺍﺩﺙ ﻻ ﻳﺼﺢ ﺃﻥ‬ ‫ﺇﻟﻬﺎ‪.‬‬ ‫ﻳﻜﻮﻥ ‬ ‫ﺃﺍﷲ ﺗﻌﺎﻟﻰ ﻟﻴﺲ ﺑﺠﺴﻢ‪:‬‬ ‫ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺃﻧﻪ ﺗﻌﺎﻟﻰ ﻟﻴﺲ ﺑﺠﺴﻢ‪ ،‬ﺇﺫ ﺇﻥ ﺍﻟﺠﺴﻢ ﻋﺒﺎﺭﺓ ﻋﻦ ﺍﻟﻤﺆﺗﻠﻒ ﻣﻦ‬ ‫ﺟﺴﻤﺎ‪ ،‬ﻷﻥ ﻛﻞ‬ ‫‬‫ﻣﺘﺤﻴﺰﺍ‪ ،‬ﺑﻄﻞ ﻛﻮﻧﻪ‬ ‫‬‫ﻣﺨﺘﺼﺎ‬ ‫‪‬‬‫ﺟﻮﻫﺮﺍ‬ ‫‬‫ﺍﻟﺠﻮﺍﻫﺮ‪ ،‬ﻓﻠﻤﺎ ﺑﻄﻞ ﻛﻮﻧﻪ‬ ‫ﻓﺼﺎﻋﺪﺍ)‪.(٢‬‬ ‫‬‫ﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﻣﺮﻛﺐ ﻣﻦ ﺟﻮﻫﺮﻳﻦ‬ ‫ﺟﺴﻢ ﻻ ‬ ‫ﻳﻘﻮﻝ ﺍﻟﺴﺎﻟﻤﻲ‪:‬‬ ‫)‪(٣‬‬ ‫ﻭﻻ ﻗﻌﻮﺩ ﻻ ﻭﻻ ﻗﻴﺎﻡ‬‫ﻻ ﻳﻮﺻﻒ ﺍﻟﺮﺣﻤﻦ ﺑﺎﻷﺟﺴﺎﻡ‬ ‫ﻭﺍﻟﺠﺴﻢ ﺗﺤﻠﻪ ﺍﻟﺤﻮﺍﺩﺙ ﻣﻦ‪ :‬ﺍﻻﻓﺘﺮﺍﻕ ﻭﺍﻻﺟﺘﻤﺎﻉ ﻭﺍﻟﺤﺮﻛﺔ ﻭﺍﻟﺴﻜﻮﻥ‪،‬‬ ‫ﻛﺒﻴﺮﺍ)‪.(٤‬‬ ‫ﻋﻠﻮﺍ ‬ ‫ﻭﺍﻟﻬﻴﺌﺎﺕ ﻭﺍﻟﻤﻘﺪﺍﺭ؛ ﻓﻬﺬﻩ ﺩﻻﺋﻞ ﺍﻟﺤﺪﻭﺙ‪ ،‬ﺗﻌﺎﻟﻰ ﺍﷲ ﻋﻦ ﺫﻟﻚ ‪‬‬ ‫ﻭﻫﺬﺍ ﻣﺎ ﺃﻛﺪﻩ ﺍﻟﻔﺰﺍﺭﻱ ﻗﺎﺋﻼ‪ :‬ﺇﻥ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ ﻟﻴﺲ ﺑﺠﺴﻢ ﻣﻦ ﺍﻷﺟﺴﺎﻡ‪،‬‬ ‫ﺧﺎﻟﻖ ﺍﻷﺟﺴﺎﻡ‪ ،‬ﻭﺧﺎﻟﻖ ﺍﻟﺨﻠﻖ ﻛﻠﻬﻢ)‪.(٥‬‬ ‫‬‫ﻭﻻ ﺑﺸﻲﺀ ﻣﺸﺒﻪﻟﻸﺟﺴﺎﻡ‪ ،‬ﺑﻞ ﻫﻮ‬ ‫)‪ (١‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،١ ،‬ﺹ ‪ ٣٥٣‬ ‪.٣٥٤‬‬ ‫)‪ (٢‬ﺍﻟﺠﻴﻄﺎﻟﻲ‪ :‬ﻗﻨﺎﻃﺮ ﺍﻟﺨﻴﺮﺍﺕ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢١٤‬‬ ‫)‪ (٣‬ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﺟﻮﻫﺮ ﺍﻟﻨﻈﺎﻡ‪ ،‬ﺹ ‪.٨‬‬ ‫)‪ (٤‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٢٦٠‬ ‪.٢٦١‬‬ ‫)‪ (٥‬ﺍﻟﻔﺰﺍﺭﻱ‪ ،‬ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﻟﻤﺠﺴﻤﺔ‪ ،‬ﺹ ‪.٢٠‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪112‬‬ ‫ﻭﺍﷲ ﺗﻌﺎﻟﻰ ﻟﻴﺲ ﺑﺬﻱ ﺟﻨﺲ ﻣﺆﻟﻒ ﻭﻻ ﺻﻮﺭﺓ‪ ،‬ﻭﻻ ﺟﺴﻢ‪ ،‬ﻷﻥ ﺍﻟﺠﺴﻢ‬ ‫ﺟﺴﻤﺎ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﺃﻥ‬ ‫‬‫ﻣﺠﺘﻤﻌﺎ‪ ،‬ﻭﺍﷲ ﻟﻢ ﻳﺴﻢ ﻧﻔﺴﻪ‬ ‫‬‫ﻋﺮﻳﻀﺎ ﻋﻤﻴﻘﺎ‬ ‫‬‫ﻳﻜﻮﻥ ﻃﻮﻳﻼ‬ ‫ﻳﺴﻤﻰ ﺍﷲ ﺑﺎﺳﻢ ﻟﻢ ﻳﺴﻢ ﺑﻪ ﻧﻔﺴﻪ ﻓﻲ ﻛﺘﺎﺑﻪ‪ ،‬ﻭﻻ ﺳﻤﺎﻩ ﺑﻪ ﺭﺳﻮﻟﻪ‪ ،‬ﻭﻻ ﺃﺟﻤﻊ‬ ‫ﺍﻟﻤﺴﻠﻤﻮﻥ ﻋﻠﻴﻪ‪ ،‬ﻭﻟﻴﺲ ﻟﻨﺎ ﺃﻥ ﻧﺼﻒ ﺍﷲ ﺑﻐﻴﺮ ﻣﺎ ﻭﺻﻒ ﺑﻪ ﻧﻔﺴﻪ‪.‬‬ ‫ﻣﻼﺯﻣﺎ ﻟﻠﺤﺮﻛﺔ‬ ‫‬‫ﺟﺮﻣﺎ ﻟﻜﺎﻥ‬ ‫ﻭﻳﺪﻟﻞ ﺍﻟﺜﻤﻴﻨﻲ‪» :‬ﺃﻥ ﺍﷲ ﻟﻴﺲ ﺑﺠﺴﻢ ﻫﻮ ﺃﻧﻪ ﻟﻮ ﻛﺎﻥ ‬ ‫ﻭﺍﻟﺴﻜﻮﻥ‪ ،‬ﻭﻫﻤﺎ ﺣﺎﺩﺛﺎﻥ‪ ،‬ﻭﻣﺎ ﻻﺯﻣﻬﻤﺎ ﻳﺠﺐ ﺣﺪﻭﺛﻪ‪ ،‬ﺇﺫﻥ ﻓﻠﻴﺲ ﺍﷲ ﺑﺠﺮﻡ«)‪.(١‬‬ ‫ﻭﻳﺪﻟﻞ ﺍﻟﺒﺴﻴﻮﻱ ﻋﻠﻰ ﺃﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﻟﻴﺲ ﺑﺠﺴﻢ‪ ،‬ﻷﻥ ﺍﻟﺠﺴﻢ ﻫﻮ ﺍﻟﻄﻮﻳﻞ‬ ‫ﺍﻟﻌﺮﻳﺾ ﺍﻟﺬﻱ ﻟﻪ ﺣﺪﻭﺩ ﻭﺃﺷﻜﺎﻝ ﻭﺃﻣﺜﺎﻝ‪ ،‬ﻭﻳﺤﺘﻤﻞ ﺍﻷﻋﺮﺍﺽ؛ ﻛﺎﻟﺤﺮﻛﺎﺕ‬ ‫ﻭﺍﻷﻟﻮﺍﻥ ﻭﺍﻟﺴﻜﻮﻥ ﻭﺍﻟﺘﻔﺮﻳﻖ ﻭﺍﻟﺘﺄﻟﻴﻒ‪ .‬ﻓﻠﻤﺎ ﻟﻢ ﻳﺠﺰ ﺃﻥ ﻳﻜﻮﻥ ﺍﷲ ﺑﻬﺬﻩ ﺍﻟﺼﻔﺔ‬ ‫ﺟﺴﻤﺎ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻤﺜﺎﻝ)‪.(٢‬‬ ‫‬‫ﻟﻢ ﻳﺠﺰ ﺃﻥ ﻳﻜﻮﻥ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻳﻘﺮﻭﻥ ﺃﻥ ﺍﷲ ﻟﻴﺲ ﺑﺠﺴﻢ‪ ،‬ﻭﻻ ﺑﺠﻮﻫﺮ‪ ،‬ﻭﻻ ﻋﺮﺽ‪ ،‬ﻭﻻ ﺑﺬﻱ‬ ‫‬‫ﺇﻥ‬ ‫ﻃﻮﻝ ﻭﻻ ﻋﺮﺽ‪ ،‬ﻭﻻ ﺑﺬﻱ ﺻﻮﺭﺓ ﻭﻻ ﺷﻜﻞ‪ ،‬ﻭﻻ ﻫﻴﺌﺔ ﻭﻻ ﻣﺜﺎﻝ‪ ،‬ﻭﺇﻧﻤﺎ ﻫﻮ‬ ‫ﺷﻲﺀ‪ ،‬ﻭﻫﻮ ﺃﻋﻈﻢ ﺍﻷﺷﻴﺎﺀ ﻭﺃﻓﻀﻠﻬﺎ‪ ،‬ﻭﻟﻴﺲ ﻳﺸﺒﻬﻪ ﺷﻲﺀ‪ .‬ﻭﺍﻟﻤﻼﺣﻆ ﺃﻥ‬ ‫ﻏﺎﻟﺒﺎ ﺑﺎﻟﺘﻨﺰﻳﻪ‪.‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻻ ﺗﻄﻴﻞ ﺍﻟﺤﺪﻳﺚ ﻋﻦ ﺗﻌﺮﻳﻒ ﺫﺍﺕ ﺍﷲ ﺗﻌﺎﻟﻰ ﻭﺗﻜﺘﻔﻲ ‬ ‫‬ ‫ﺏﺍﷲ ﺗﻌﺎﻟﻰ ﻟﻴﺲ ﺑﻌﺮﺽ‪:‬‬ ‫ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺃﻧﻪ ﺗﻌﺎﻟﻰ ﻟﻴﺲ ﺑﻌﺮﺽ ﻗﺎﺋﻢ ﻓﻲ ﺍﻟﺠﺴﻢ‪ ،‬ﺃﻭ ﺣﺎﻝ ﻓﻲ ﻣﺤﻞ‪:‬‬ ‫ﻷﻥ ﺍﻟﻌﺮﺽ؛ ﻫﻮ ﻣﺎ ﻳﺤﻞ ﻓﻲ ﺍﻟﺠﺴﻢ‪ ،‬ﺃﻭ ﻳﻌﺘﺮﺽ ﻓﻴﻪ ﻣﻦ ﺣﺮﻛﺔ ﻭﺳﻜﻮﻥ‪ .‬ﻓﻜﻞ‬ ‫ﺟﺴﻢ ﺣﺎﺩﺙ‪ ،‬ﻭﻣﺤﺪﺛﻪ ﻣﻮﺟﻮﺩ ﻗﺒﻠﻪ‪ ،‬ﻭﻗﺪ ﻛﺎﻥ ﺍﷲ ﻓﻲ ﺍﻷﺯﻝ ﻭﻻ ﺷﻲﺀ ﻣﻌﻪ‬ ‫ﻣﻮﺟﻮﺩ‪ ،‬ﺛﻢ ﺃﺣﺪﺙ ﺍﻷﺟﺴﺎﻡ ﻭﺍﻷﻋﺮﺍﺽ)‪.(٣‬‬ ‫)‪ (١‬ﺍﻟﺜﻤﻴﻨﻲ‪ :‬ﻣﻌﺎﻟﻢ ﺍﻟﺪﻳﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.١٦٧‬‬ ‫)‪ (٢‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٥٤‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٦١‬‬ ‫‬‫)‪ (٣‬ﺍﻟﺠﻴﻄﺎﻟﻲ‪ :‬ﻗﻨﺎﻃﺮ ﺍﻟﺨﻴﺮﺍﺕ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢١٤‬‬ ‫‪113‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻞ ﺍﻟﺘﻮﺣﻴﺪ‬ ‫ﺝﺍﷲ ﺗﻌﺎﻟﻰ ﻟﻴﺲ ﺑﺠﻮﻫﺮ‪:‬‬ ‫ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺃﻧﻪ ﻟﻴﺲ ﺑﺠﻮﻫﺮ‪ ،‬ﻓﻠﻮ ﻛﺎﻥ ﻛﻞ ﺟﻮﻫﺮ ﻣﺘﺤﻴﺰ‪ ،‬ﻓﻬﻮ ﻣﺨﺘﺺ ﺑﺘﺤﻴﺰﻩ‪،‬‬ ‫ﻣﺘﺤﺮﻛﺎ ﻋﻨﻪ‪ ،‬ﻭﺍﻟﺴﻜﻮﻥ ﻭﺍﻟﺤﺮﻛﺔ ﺣﺎﺩﺛﺎﻥ‪ .‬ﻓﻤﺎ‬ ‫‬‫ﻭﻻ ﻳﺨﻠﻮ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﺳﺎﻛ ﻨﺎ ﻓﻴﻪ‪ ،‬ﺃﻭ‬ ‫ﻻ ﻳﺨﻠﻮ ﻣﻦ ﺍﻟﺤﻮﺍﺩﺙ ﻓﻬﻮ ﺣﺎﺩﺙ‪ .‬ﻭﻟﻮ ﺗﺼﻮﺭ ﺟﻮﻫﺮ ﻣﺘﺤﻴﺰ ﻗﺪﻳﻢ ﻟﻜﺎﻥ ﻳﻌﻘﻞ ﻗﺪﻡ‬ ‫ﺟﻮﺍﻫﺮ ﺍﻟﻌﺎﻟﻢ؛ ﻭﺫﻟﻚ ﻣﺤﺎﻝ‪ ،‬ﻓﺜﺒﺖ ﺃﻧﻪ ﻣﻮﺟﻮﺩ ﻗﺪﻳﻢ‪ ،‬ﻭﻟﻴﺲ ﺑﺠﻮﻫﺮ)‪.(١‬‬ ‫‪  4@ ٣١‬اﷲ @) (  ا '‪D‬ن‬ ‫ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﻣﻨﺰﻩ ﻋﻦ ﺍﻻﺧﺘﺼﺎﺹ ﺑﺎﻷﻣﻜﻨﺔ ﻭﺍﻟﺠﻬﺎﺕ؛ ﻷﻥ‬ ‫ﺍﻟﺠﻬﺎﺕ‪ :‬ﺇﻣﺎ ﻓﻮﻕ‪ ،‬ﻭﺇﻣﺎ ﺃﺳﻔﻞ‪ ،‬ﻭﺇﻣﺎ ﻳﻤﻴﻦ‪ ،‬ﺃﻭ ﺷﻤﺎﻝ‪ ،‬ﺃﻭ ﻗﺪﺍﻡ ﺃﻭ ﺧﻠﻒ‪ ،‬ﻭﻫﺬﻩ‬ ‫ﻣﺘﺤﻴﺰﺍ‬ ‫‬‫ﺍﻟﺠﻬﺎﺕ ﺍﻟﺘﻲ ﻫﻮ ﺧﻠﻘﻬﺎ ﻭﺃﺣﺪﺛﻬﺎ‪ ،‬ﻭﻟﻮ ﺍﺧﺘﺺ ﺑﺠﻬﺔ ﻓﻘﻂ ﻟﻜﺎﻥ‬ ‫ﻣﺤﺪﻭ ﺩﺍ؛ ﻛﺎﺧﺘﺼﺎﺹ ﺍﻟﺠﻮﺍﻫﺮ ﻭﺍﻷﺟﺴﺎﻡ‪ ،‬ﻭﺗﺤﻴﺰﻫﺎ ﺑﺎﻷﻣﻜﻨﺔ ﻭﺍﻟﺠﻬﺎﺕ‪ ،‬ﻭﻗﺪ‬ ‫ﻣﺨﺘﺼﺎ ﺑﺠﻬﺔ)‪.(٢‬‬ ‫‪‬‬‫ﺟﺴﻤﺎ ﺃﻭ ﺟﻮﻫﺮ‪ ،‬ﻓﺎﺳﺘﺤﺎﻝ ﻛﻮﻧﻪ‬ ‫‬‫ﺛﺒﺖ ﺍﺳﺘﺤﺎﻟﺔ ﻛﻮﻧﻪ‬ ‫ﺃﻳﻀﺎ‬ ‫ﻭﺃﻣﺎ ﺭﻓﻊ ﺍﻷﻳﺪﻱ ﻋﻦ ﺍﻟﺴﺆﺍﻝ ﺟﻬﺔ ﺍﻟﺴﻤﺎﺀ ﻓﻬﻮ ﻷﻧﻪ ﻗﺒﻠﺔ ﻟﻠﺪﻋﺎﺀ‪ ،‬ﻭﻓﻴﻪ ‬ ‫ﺗﻨﺒﻴﻬﺎ ﺑﻘﺼﺪ ﺟﻬﺔ‬ ‫‬‫ﺇﺷﺎﺭﺓ ﺇﻟﻰ ﻣﺎ ﻫﻮ ﻭﺻﻒ ﻟﻠﻤﺪﻋﻮ ﻣﻦ ﺍﻟﺠﻼﻝ ﻭﺍﻟﻜﺒﺮﻳﺎﺀ‪،‬‬ ‫ﺍﻟﻌﻠﻮ‪ ،‬ﺇﻟﻰ ﺻﻔﺔ ﺍﻟﻤﺠﺪ‪ ،‬ﻭﺍﻟﻌﻼﺀ ﻓﺈﻧﻪ ﺗﻌﺎﻟﻰ‪ :‬ﻓﻮﻕ ﻛﻞ ﻣﻮﺟﻮﺩ ﺑﺎﻟﻘﻬﺮ‬ ‫ﻭﺍﻻﺳﺘﻴﻼﺀ)‪.(٣‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻛﻞ ﺍﻷﻟﻔﺎﻅ ﺍﻟﻮﺍﺭﺩﺓ ﺑﻬﺬﺍ ﺍﻟﺸﺄﻥ ﺃﻣﺜﺎﻝ‪:‬‬ ‫‬‫ﻭﻋﻠﻰ ﺫﻟﻚ ﺗﺆﻭﻝ‬ ‫ﺍﻟﻤﺠﻲﺀ‪ ،‬ﻭﺍﻹﺗﻴﺎﻥ ﻭﺍﻟﻨﺰﻭﻝ ﻭﺍﻟﻔﻮﻗﻴﺔ ﻭﺍﻟﻌﻠﻮ ﻭﺍﻟﻘﺮﺏ ﻭﻏﻴﺮﻫﺎ‪.‬‬ ‫• ﺍﻟﻤﺠﻲﺀ ﻓﻲ ﺣﻖ ﺍﷲ ﺗﻌﺎﻟﻰ ﻫﻮ ﻣﺠﻲﺀ ﺃﻣﺮﻩ ‪ ، 8‬ﻭﻗﻀﺎﺋﻪ‪ ،‬ﻭﺛﻮﺍﺑﻪ‪،‬‬ ‫ﻭﻋﻘﺎﺑﻪ‪ ،‬ﻭﺑﻬﺬﺍ ﻳﻔﺴﺮ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪﴾ ¿ ¾ ½ ¼ » ﴿ :‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٦٠‬‬ ‫‬‫)‪ (١‬ﺍﻟﺠﻴﻄﺎﻟﻲ‪ :‬ﻗﻨﺎﻃﺮ ﺍﻟﺨﻴﺮﺍﺕ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢١٤‬‬ ‫)‪ (٢‬ﺍﻟﺠﻴﻄﺎﻟﻲ‪ :‬ﻗﻨﺎﻃﺮ ﺍﻟﺨﻴﺮﺍﺕ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٢١٤‬ ‪.٢١٥‬‬ ‫)‪ (٣‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٦١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪114‬‬ ‫ﺗﻨﺰﻳﻬﺎ ﷲ ﺳﺒﺤﺎﻧﻪ ﻋﻦ ﺍﻻﻧﺘﻘﺎﻝ ﻭﺍﻟﺰﻭﺍﻝ‪ ،‬ﻭﺑﻨﻔﺲ ﺍﻟﻤﻌﻨﻰ ﻳﻔﺴﺮ‬ ‫‬‫]ﺍﻟﻔﺠﺮ‪،[٢٢ :‬‬ ‫ﺍﻹﺗﻴﺎﻥ ﻓﻲ ﺣﻖ ﺍﷲ ﺗﻌﺎﻟﻰ)‪.(١‬‬ ‫ﻔﺴﺮ ﺍﻟﺸﻘﺼﻲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺑﺄﻥ ﻣﻌﻨﺎﻫﺎ‪ :‬ﺟﺎﺀ ﻗﻀﺎﺀ ﺭﺑﻚ ﺑﺎﻟﺜﻮﺍﺏ ﻭﺍﻟﻌﻘﺎﺏ‬ ‫ﻭﻳ ‪‬‬ ‫‬ ‫ﻭﻏﻴﺮ ﺫﻟﻚ ﻣﻦ ﺃﻣﻮﺭ ﺍﻵﺧﺮﺓ‪ .‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺟﺎﺀ ﺭﺑﻚ؛ ﺃﻱ‪ :‬ﻭﻋﺪ ﺭﺑﻚ‪ ،‬ﻭﺃﻣﺮ ﺭﺑﻚ‪،‬‬ ‫ﻭﻣﻌﻨﺎﻫﻤﺎ ﻗﺮﻳﺐ)‪.(٢‬‬ ‫• ﻭﺍﻹﺗﻴﺎﻥ ﺍﻟﻤﻨﺴﻮﺏ ﺇﻟﻰ ﺍﷲ ﺗﻌﺎﻟﻰ ﺍﻟﻮﺍﺭﺩ ﻓﻲ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻭﺍﻟﺤﺪﻳﺜﻴﺔ‬ ‫ﻳﺆﻭﻝ ﺑ »ﺇﺗﻴﺎﻥ ﺃﻣﺮﻩ«‪ ،‬ﻭ»ﺇﺗﻴﺎﻥ ﻣﻼﺋﻜﺘﻪ«‪ ،‬ﻭ»ﺇﺗﻴﺎﻥ ﻋﺬﺍﺑﻪ«‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﻓﻬﻤﻪ‬ ‫ﻋﻠﻰ ﺣﻘﻴﻘﺘﻪ ﺍﻟﻠﻐﻮﻳﺔ‪ ،‬ﻓﻲ ﻣﺜﻞ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪à  Á À ¿ ¾ ﴿ :‬‬ ‫‪] ﴾ Ç Æ Å Ä‬ﺍﻟﺒﻘﺮﺓ‪ ،[٢١٠ :‬ﺃﻭ ﴿ ﮯ ¡ ‪﴾ ¥ ¤ £ ¢‬‬ ‫]ﺍﻟﺤﺸﺮ‪ ،[٢ :‬ﻭﺑﻴﺎﻥ ﺫﻟﻚ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪﴾ \ [ Z Y X ﴿ :‬‬ ‫]ﺍﻟﻨﺤﻞ‪.[١ :‬‬ ‫ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻤﻨﻬﺞ ﺗﺆﻭﻝ ﺍﻷﻟﻔﺎﻅ ﺍﻟﻤﻮﻫﻮﻣﺔ ﻟﻠﺘﺸﺒﻴﻪ ﻓﻲ ﺣﻖ ﺍﷲ ﺗﻌﺎﻟﻰ‪،‬‬ ‫ﻗﻄﻌﺎ ﻣﻌﻨﻰ ﻏﻴﺮ ﻣﺸﺎﺑﻪ ﻟﻺﺗﻴﺎﻥ‬ ‫ﺇﻣﻌﺎ ﻧﺎ ﻓﻲ ﺗﻨﺰﻳﻪ ﺍﷲ ﺗﻌﺎﻟﻰ؛ ﻷﻥ ﺍﻟﻤﺮﺍﺩ ﻣﻨﻪ ‬ ‫ﺍﻟﻤﻌﺮﻭﻑ ﻟﺪﻯ ﺍﻟﻤﺨﻠﻮﻕ)‪.(٣‬‬ ‫• ﺍﻟﻨﺰﻭﻝ‪ :‬ﻧﺰﻭﻝ ﺍﷲ ﺗﻌﺎﻟﻰ ﺍﻟﻮﺍﺭﺩ ﻓﻲ ﺑﻌﺾ ﺍﻟﻨﺼﻮﺹ ﺍﻟﺤﺪﻳﺜﻴﺔ‪ ،‬ﻣﺜﻞ‬ ‫ﻗﻮﻟﻪ ﮊ ‪» :‬ﻳﻨﺰﻝ ﺭﺑﻨﺎ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ ﻛﻞ ﻟﻴﻠﺔ ﺇﻟﻰ ﺍﻟﺴﻤﺎﺀ ﺍﻟﺪﻧﻴﺎ ﺣﻴﻦ ﻳﺒﻘﻰ‬ ‫ﺛﻠﺚ ﺍﻟﻠﻴﻞ ﺍﻵﺧﺮ‪ ،‬ﻳﻘﻮﻝ‪ :‬ﻣﻦ ﻳﺪﻋﻮﻧﻲ ﻓﺄﺳﺘﺠﻴﺐ ﻟﻪ‪ ،(٤)«...‬ﻳﺤﻤﻞ ﻋﻠﻰ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢١٣‬‬ ‫‬‫)‪ (١‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫)‪ (٢‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٩٧‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٠‬‬ ‫‬‫)‪ (٣‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫)‪ (٤‬ﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺣﺒﻴﺐ‪ :‬ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﺑﺎﺏ )‪ (٢٦‬ﻓﻲ ﻗﻮﻟﻪ‪،﴾ | { z y ﴿ :‬‬ ‫‪ ،٢٣٦/٤‬ﺭﻗﻢ ‪ .٨٦٨‬ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﻛﺘﺎﺏ ﺍﻟﺘﻬﺠﺪ‪ ،‬ﺑﺎﺏ ﺍﻟﺪﻋﺎﺀ ﻓﻲ ﺍﻟﺼﻼﺓ ﻣﻦ ﺁﺧﺮ ﺍﻟﻠﻴﻞ‪،٣٥٦/١ ،‬‬ ‫ﺣﺪﻳﺚ ﺭﻗﻢ )‪.(١١٤٥‬‬ ‫‪115‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻞ ﺍﻟﺘﻮﺣﻴﺪ‬ ‫ﻧﺰﻭﻝ ﺑﻌﺾ ﺍﻟﻤﻼﺋﻜﺔ ﺍﻟﻤﻘﺮﺑﻴﻦ ﺑﺎﻟﺮﺣﻤﺔ ﺃﻭ ﺍﻟﻌﺬﺍﺏ‪ ،‬ﻭﻻ ﻳﺤﻤﻞ ﻋﻠﻰ ﻣﻌﻨﻰ‬ ‫ﺍﻻﻧﺘﻘﺎﻝ ﻭﺍﻟﺤﺮﻛﺔ‪ ،‬ﺗﻌﺎﻟﻰ ﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﻦ ﻋﻨﻬﺎ ﻭﻋﻦ ﻛﻞ ﻧﻘﺺ)‪.(١‬‬ ‫ﻭﻗﺪ ﺯﻋﻤﺖ ﺍﻟﻤﺸﺒﻬﺔ ﺃﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﻳﻨﺰﻝ ﻟﻴﻠﺔ ﺍﻟﻨﺼﻒ ﻣﻦ ﺷﻌﺒﺎﻥ‪ .‬ﻓﻮﺻﻔﻮﻩ‬ ‫ﺗﻌﺎﻟﻰ ﺑﺎﻟﻨﺰﻭﻝ ﻭﺍﻻﻧﺘﻘﺎﻝ ﻣﻦ ﻣﻜﺎﻥ ﺇﻟﻰ ﻣﻜﺎﻥ‪ ،‬ﻷﻥ ﺍﻟﻨﺎﺯﻝ ﻻ ﻳﻜﻮﻥ ﻓﻲ ﻣﻜﺎﻥ‬ ‫ﺩﻭﻥ ﻣﻜﺎﻥ‪ ،‬ﻭﻛﻞ ﻣﺎ ﺣﻮﺗﻪ ﺍﻷﻣﺎﻛﻦ ﻓﻬﻮ ﻣﺤﺪﻭﺩ‪ ،‬ﻭﻛﻞ ﻣﺤﺪﻭﺩ ﻣﺨﺘﻠﻒ‪ ،‬ﻭﻛﻞ‬ ‫ﺑﻌﻀﺎ‪.‬‬ ‫ﻣﺨﺘﻠﻒ ﻣﺘﻐﺎﻳﺮ‪ ،‬ﻭﻛﻞ ﻣﺘﻐﺎﻳﺮ ﻻ ﻳﺸﺒﻪ ﺑﻌﻀﻪ ‬ ‫ﻭﻛﻞ ﻣﻦ ﻛﺎﻥ ﺯﺍﺋﻼ ﻣﺘﻨﻘﻼ ﻋﻦ ﺑﻌﺾ ﺗﺪﺑﻴﺮﻩ ﺑﻨﻔﺴﻪ ﻏﺎﺋﺐ؛ ﻷﻧﻪ ﺇﺫﺍ ﻧﺰﻝ ﺇﻟﻰ‬ ‫ﺯﻝ ﻋﻦ ﺗﺪﺑﻴﺮﻩ ﺑﺎﻟﻤﻐﺮﺏ‪ ،‬ﻭﺇﺫﺍ ﻏﺎﺏ ﺇﻟﻰ ﺍﻟﻤﻐﺮﺏ ﻏﺎﺏ ﺗﺪﺑﻴﺮﻩ‬ ‫ﺍﻟﻤﺸﺮﻕ ‬ ‫ﻛﺒﻴﺮﺍ)‪.(٢‬‬ ‫ﻋﻠﻮﺍ ‬ ‫ﺑﺎﻟﻤﺸﺮﻕ‪ .‬ﺗﻌﺎﻟﻰ ﺍﷲ ﻋﻤﺎ ﻳﻘﻮﻟﻮﻥ ‪‬‬ ‫• ﺍﻟﻔﻮﻗﻴﺔ‪ :‬ﻭﺍﻟﻔﻮﻗﻴﺔ ﻓﻲ ﺣﻖ ﺍﷲ ﺗﻌﺎﻟﻰ ﻫﻲ‪ :‬ﺍﻟﻌﻠﻮ ﻭﻫﻮ ﺍﻟﻘﻬﺮ ﻭﺍﻟﻐﻠﺒﺔ ﻋﻠﻰ ﻛﻞ‬ ‫ﺷﻲﺀ‪ ،‬ﻭﺑﻬﺬﺍ ﺍﻟﻤﻌﻨﻰ ﻳﻔﺴﺮ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾ § ¦ ¥ ¤ ﴿ :‬ﺍﻟﻨﺤﻞ‪،[٥٠ :‬‬ ‫ﻭﻗﻮﻟﻪ ‪] ﴾ × Ö Õ Ô ﴿ : 8‬ﺍﻷﻧﻌﺎﻡ‪.[١٨ :‬‬ ‫ﻭﻫﻲ ﻓﻮﻗﻴﺔ ﻋﻠﻮ ﺷﺄﻥ‪ ،‬ﻭﺗﻨﺰﻳﻪ ﻋﻦ ﺍﻟﻨﻘﺎﺋﺺ؛ ﻭﻫﺬﺍ ﺗﻔﺴﻴﺮ ﺑﻤﺎ ﻳﻠﻴﻖ ﺑﺘﻨﺰﻳﻪ‬ ‫ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﻧﻔﻲ ﺍﻟﺸﺒﻪ ﻋﻨﻪ‪ ،‬ﻭﻫﻮ ﻣﻤﺎ ﺗﻔﻴﺪﻩ ﺍﻟﻠﻐﺔ)‪.(٣‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺻﻔﺔ ﺍﻟﻌﻠﻮ ﻓﻲ ﺣﻖ ﺍﷲ ﺗﻌﺎﻟﻰ ﺑﻤﻌﻨﻰ ﺍﻟﻘﻬﺮ ﻭﺍﻟﻐﻠﺒﺔ‬ ‫‬‫• ﺍﻟﻌﻠﻮ‪ :‬ﻭﻳﺆﻭﻝ‬ ‫ﻭﺍﻟﻌﻈﻤﺔ ﻭﺍﻟﻜﺒﺮﻳﺎﺀ‪ ،‬ﻭﻫﻮ ﺍﻟﻼﺋﻖ ﻭﺍﻷﻧﺴﺐ ﻟﻠﺘﻨﺰﻳﻪ ﻭﻧﻔﻲ ﺍﻟﺘﺠﺴﻴﻢ ﻭﺍﻟﺘﺸﺒﻴﻪ؛‬ ‫ﻭﻋﻠﻰ ﺿﻮﺀ ﻫﺬﺍ ﺍﻟﻤﻌﻨﻰ ﻳﻔﻬﻢ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪﴾\ [ Z Y ﴿ :‬‬ ‫]ﻃﻪ‪ ،[٥ :‬ﻭﻗﻮﻟﻪ‪] ﴾ À ¿ ¾ ½ ﴿ :‬ﻳﻮﺳﻒ‪.[٢١ :‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٩١٠‬‬ ‫‬‫)‪ (١‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫)‪ (٢‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٣٩٦‬ ‪.٣٩٧‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪ ٧٥٧‬ ‪.٧٥٨‬‬ ‫‬‫)‪ (٣‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪116‬‬ ‫ﻭﻗﺪ ﺍﺧ ﺘﻠﻒ ﻓﻲ ﺟﻮﺍﺯ ﺍﻟﻘﻮﻝ‪ :‬ﺇﻥ ﺍﷲ ﻓﻲ ﺍﻟﺴﻤﺎﺀ‪ ،‬ﻭﺃﺟﺎﺯﻩ ﺍﻟﻌﻮﺗﺒﻲ ﺑﺘﺄﻭﻳﻠﻪ‬ ‫ﺇﻟﻰ ﺍﻟﺘﺪﺑﻴﺮ ﻭﺍﻻﻗﺘﺪﺍﺭ‪ ،‬ﻋﻠﻰ ﺃﻥ ﻻ ﻳﻘﺎﻝ‪ :‬ﻫﻮ ﻟﻴﺲ ﻓﻲ ﺍﻷﺭﺽ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪:‬‬ ‫﴿ ‪] ﴾ } | { z y x w v‬ﺍﻟﺰﺧﺮﻑ‪.(١)[٨٤ :‬‬ ‫ﻭﻳﺒﺮﺭ ﺍﻟﺒﻌﺾ ﺳﺒﺐ ﺭﻓﻊ ﺍﻷﻳﺪﻱ ﻋﻨﺪ ﺍﻟﺴﺆﺍﻝ ﺇﻟﻰ ﺟﻬﺔ ﺍﻟﺴﻤﺎﺀ ﻷﻧﻬﺎ ﻗﺒﻠﺔ‬ ‫ﺃﻳﻀﺎ ﺇﺷﺎﺭﺓ ﺇﻟﻰ ﻣﺎ ﻫﻮ ﻭﺻﻒ ﻟﻠﻤﺪﻋﻮ ﻣﻦ ﺍﻟﺠﻼﻝ ﻭﺍﻟﻜﺒﺮﻳﺎﺀ‪،‬‬ ‫ﻟﻠﺪﺍﻋﻲ‪ ،‬ﻭﻓﻴﻬﺎ ‬ ‫ﻭﺗﻨﺒﻴﻬﺎ ﺑﻘﺼﺪ ﺍﻟﻌﻠﻮ ﻋﻠﻰ ﺻﻔﺔ ﺍﻟﻤﺠﺪ ﻭﺍﻟﻌﻼ‪.‬‬ ‫‬ ‫• ﺍﻟﻘﺮﺏ‪ :‬ﻭﻛﻞ ﻭﺻﻒ ﷲ ﺗﻌﺎﻟﻰ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺑﺄﻧﻪ ﻗﺮﻳﺐ‪ ،‬ﻓﺈﻥ ﻣﻌﻨﺎﻩ ﺗﺮﺗﻴﺐ‬ ‫ﺍﻹﺟﺎﺑﺔ ﻭﺍﻟﺮﺣﻤﺔ‪ ،‬ﻭﻟﻴﺲ ﻳﻌﻨﻲ ﺃﻧﻪ ﻗﺮﻳﺐ ﺑﺎﻟﻤﻜﺎﻥ؛ ﻷﻥ ﺍﷲ ﻟﻴﺲ ﺑﻤﺤﺪﻭﺩ‪،‬‬ ‫ﻭﻻ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﻣﻜﺎﻥ‪ ،‬ﻭﻻ ﻳﺤﻞ ﻓﻲ ﻣﻜﺎﻥ)‪.(٢‬‬ ‫ﻭﺍﻟﻘﺮﻳﺐ ﻣﻦ ﺃﺳﻤﺎﺀ ﺍﷲ ﺗﻌﺎﻟﻰ ﺍﻟﺤﺴﻨﻰ ﻭﺻﻔﺎﺗﻪ‪ ،‬ﻗﺎﻝ ‪¼ »﴿ : 8‬‬ ‫½ ¾ ¿ ‪] ﴾ Æ Å Ä Ã Â ÁÀ‬ﺍﻟﺒﻘﺮﺓ‪ ،[١٨٦ :‬ﺃﻱ‪ :‬ﻗﺮﻳﺐ‬ ‫ﺍﻹﺟﺎﺑﺔ ﻟﻌﺒﺎﺩﻩ ﺇﺫﺍ ﻫﻢ ﺩﻋﻮﻩ‪.‬‬ ‫ﻭﻗﺮﺑﻪ ﺗﻌﺎﻟﻰ ﺍﻟﻮﺍﺭﺩ ﻓﻲ ﻗﻮﻟﻪ‪' & % $ # " ! ﴿ :‬‬ ‫() * ‪] ﴾ / . - , +‬ﻕ‪ [١٦ :‬ﻳﺤﻤﻞ ﻋﻠﻰ ﺍﻟﻤﺠﺎﺯ ﻻ ﻋﻠﻰ‬ ‫‬ ‫ﺍﻟﺤﻘﻴﻘﺔ‪ ،‬ﻓﻴﺆﻭﻝ ﺇﻟﻰ ﺃﻧﻪ ﺳﺎﻣﻊ ﻟﻘﻮﻝ ﺍﻟﺨﻠﻖ‪ ،‬ﻭﺭﺍﺀ ﻷﻋﻤﺎﻟﻬﻢ‪ ،‬ﻏﻴﺮ ﻣﻨﻌﺰﻝ‬ ‫ﻋﻨﻬﻢ‪.‬‬ ‫ﻛﻤﺎ ﻳﻤﻜﻦ ﺗﺄﻭﻳﻞ ﻗﺮﺑﻪ ﺗﻌﺎﻟﻰ ﺑﻴﺴﺮ ﻣﻌﺮﻓﺘﻪ ﺑﺎﻟﺪﻻﺋﻞ ﺍﻟﻤﻨﺒﺜﺔ ﻓﻲ ﻛﺘﺎﺑﻪ‬ ‫ﺍﻟﻤﻨﻈﻮﺭ ﻭﺍﻟﻤﺴﻄﻮﺭ‪ ،‬ﻟﺸﺪﺓ ﻗﺮﺑﻪ)‪.(٣‬‬ ‫)‪ (١‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٦٨٢‬‬ ‫)‪ (٢‬ﺍﺑﻦ ﺟﻌﻔﺮ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ١٢٧‬ ‪.١٢٨‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪ ٧٧٩‬ ‪.٧٨٠‬‬ ‫‬‫)‪ (٣‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫‪117‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻞ ﺍﻟﺘﻮﺣﻴﺪ‬ ‫ٴ‬ ‫رو  اﷲ @) (‬ ‫‪٣٢‬‬ ‫ﺍﻟﺮﺅﻳﺔ ﻓﻲ ﺍﻟﻠﻐﺔ‪ :‬ﺍﻟﻨﻈﺮ ﺑﺎﻟﻌﻴﻦ ﻭﺍﻟﻘﻠﺐ‪ ،‬ﻭﺫﻛﺮ ﺍﺑﻦ ﻣﻨﻈﻮﺭ‪ :‬ﺃﻥ ﺍﻟﺮﺅﻳﺔ ﺑﺎﻟﻌﻴﻦ‬ ‫ﺗﺘﻌﺪﻯ ﺇﻟﻰ ﻣﻔﻌﻮﻝ ﻭﺍﺣﺪ‪ ،‬ﻭﺑﻤﻌﻨﻰ ﺍﻟﻌﻠﻢ ﺗﺘﻌﺪﻯ ﺇﻟﻰ ﻣﻔﻌﻮﻟﻴﻦ)‪.(١‬‬ ‫ﺍﻟﺮﺅﻳﺔ ﺍﻟﻤﻌﻬﻮﺩﺓ ﻟﻐﺔ‪ :‬ﺗﻌﻨﻲ ﺇﺩﺭﺍﻙ ﺍﻟﻌﻴﻦ ﻟﻠﻤﺒﺼﺮﺍﺕ‪ ،‬ﺑﺸﺮﻭﻁ ﺗﺘﺼﻒ‬ ‫ﺑﺎﻟﺠﺴﻤﻴﺔ‪ ،‬ﻭﺍﻟﻠﻮﻥ‪ ،‬ﻭﺍﻟﺘﻤﻴﺰ‪ ،‬ﻭﺍﻟﺰﻣﺎﻥ‪ ،‬ﻭﺍﻟﻤﻜﺎﻥ‪ .‬ﻭﻫﻲ ﺑﻬﺬﺍ ﺍﻟﻤﻌﻨﻰ ﻣﺴﺘﺤﻴﻠﺔ‬ ‫ﻓﻲ ﺣﻖ ﺍﷲ ﺗﻌﺎﻟﻰ ﺩﻧﻴﺎ ﻭﺃﺧﺮﻯ‪ ،‬ﻟﻤﺎ ﻳﺴﺘﻠﺰﻡ ﻣﻦ ﺗﺠﺴﻴﻢ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﺗﺸﺒﻴﻬﻪ‬ ‫ﺑﺨﻠﻘﻪ‪ ،‬ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﻓﻲ ﻛﺘﺎﺑﻪ ﺍﻟﻜﺮﻳﻢ‪] ﴾ 7 6 5 ﴿ :‬ﺍﻷﻧﻌﺎﻡ‪،[١٠٣ :‬‬ ‫ﻭﻗﺎﻝ‪] ﴾ ¯ ® ﴿ :‬ﺍﻷﻋﺮﺍﻑ‪.[١٤٣ :‬‬ ‫ﺗﺠﻮﺯﺍ ﻋﻠﻰ ﺣﺼﻮﻝ ﻛﻤﺎﻝ ﺍﻟﻌﻠﻢ ﻟﺼﻔﺎﺕ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﺑﻼ ﺣﺪ‪،‬‬ ‫‬‫ﻭ ﺗﻄﻠﻖ ﺍﻟﺮﺅﻳﺔ‬ ‫ﻭﻻ ﻛﻴﻔﻴﺔ‪ ،‬ﺃﻭ ﺑﻤﻌﻨﻰ ﺍﺯﺩﻳﺎﺩ ﺍﻟﻴﻘﻴﻦ ﺑﺎﷲ ﺑﺎﺯﺩﻳﺎﺩ ﺍﻟﺪﻻﺋﻞ‪ ،‬ﻣﻊ ﺍﺳﺘﺤﺎﻟﺔ ﺇﺩﺭﺍﻙ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺍﻟﻘﻮﻝ ﺑﺮﺅﻳﺔ ﺍﷲ ﺗﻌﺎﻟﻰ ﻓﻲ‬ ‫‬‫ﺣﻘﻴﻘﺔ ﺫﺍﺗﻪ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﻟﻢ ﻳﻤﻨﻊ ﺑﻌﺾ ﻋﻠﻤﺎﺀ‬ ‫ﺍﻵﺧﺮﺓ ﺑﻬﺬﺍ ﺍﻟﻤﻔﻬﻮﻡ‪ ،‬ﻛﺎﻟﺠﻴﻄﺎﻟﻲ‪ ،‬ﻭﺍﻟﺒﺪﺭ ﺍﻟﺸﻤﺎﺧﻲ‪ ،‬ﻭﻋﻠﻲ ﻳﺤﻴﻰ ﻣﻌﻤﺮ‬ ‫)ﺕ ‪١٤٠٠‬ﻫ‪١٩٨٠/‬ﻡ(‪ ،‬ﻭﺑﻬﺬﺍ ﻓﻬﻢ ﻳﺘﻔﻘﻮﻥ ﻣﻊ ﺑﻌﺾ ﻋﻠﻤﺎﺀ ﺍﻷﺷﺎﻋﺮﺓ‪ ،‬ﻭﻳﺼﺒﺢ‬ ‫ﺍﻟﺨﻼﻑ ﺑﻴﻨﻬﻢ ﻟﻔﻈ ‪‬ﻴﺎ)‪.(٢‬‬ ‫‪ J ٣٣‬ٴ‬ ‫رو  اﷲ @) (‬ ‫ﻳﺮﻓﺾ ﺍﻟﻜﻨﺪﻱ ﻣﺬﻫﺐ ﺍﻟﻘﺎﺋﻠﻴﻦ ﺑﺈﻣﻜﺎﻥ ﺍﻟﺮﺅﻳﺔ‪ ،‬ﺍﻟﻘﺎﺋﻠﻴﻦ‪ :‬ﺇﻥ ﺍﷲ ﺗﺪﺭﻛﻪ‬ ‫ﺍﻷﺑﺼﺎﺭ ﻓﻲ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﻳﺼﻔﻬﻢ ﺑﺄﻧﻬﻢ ﻛﺬﺑﻮﺍ ﻋﻠﻰ ﺍﷲ)‪.(٣‬‬ ‫ﻭﺍﻟﺤﺠﺔ ﻋﻠﻰ ﻧﻔﻲ ﺭﺅﻳﺔ ﺍﷲ ﺗﻌﺎﻟﻰ ﻣﻮﺟﻮﺩﺓ ﻓﻲ ﻛﺘﺎﺑﻪ‪ ،‬ﻣﻨﻬﺎ ﻗﻮﻟﻪ‪5 ﴿ :‬‬ ‫‪] ﴾ : 9 8 7 6‬ﺍﻷﻧﻌﺎﻡ‪ .[١٠٣ :‬ﻓﻨﻔﻰ ﻋﻦ ﻧﻔﺴﻪ ﺩﺭﻙ‬ ‫)‪ (١‬ﺍﺑﻦ ﻣﻨﻈﻮﺭ‪ :‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪ ،‬ﺗﺤﻘﻴﻖ ﻧﺨﺒﺔ ﻣﻦ ﺍﻷﺳﺎﺗﺬﺓ‪ ،‬ﺩﺍﺭ ﺍﻟﻤﻌﺎﺭﻑﻣﺼﺮ‪ ،‬ﺝ ‪ ،٣‬ﺹ ‪.١٥٣٧‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٨٢‬‬ ‫‬‫)‪ (٢‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﺠﻴﻄﺎﻟﻲ‪ :‬ﻗﻨﺎﻃﺮ ﺍﻟﺨﻴﺮﺍﺕ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢١٦‬‬ ‫‬‫)‪ (٣‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.١٣٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪118‬‬ ‫ﺍﻷﺑﺼﺎﺭ‪ ،‬ﻭﺍﻣﺘﺪﺡ ﺑﺬﻟﻚ ﺃﻥ ﺍﻷﺑﺼﺎﺭ ﻻ ﺗﺪﺭﻛﻪ‪ ،‬ﻛﻤﺎ ﺍﻣﺘﺪﺡ ﺃﻧﻪ ﻻ ﺗﺄﺧﺬﻩ ﺳ ﻨ ﺔ‬ ‫ﻄﻌ ﻢ‪ ،‬ﻭﻣﺪﺍﺋﺢ ﺍﷲ‬‫‬ ‫ﻭﻻ ﻧﻮﻡ‪ .‬ﻛﻤﺎ ﺍﻣﺘﺪﺡ ﺃﻧﻪ ﻻ ﻳﻈﻠﻢ ﺍﻟﻨﺎﺱ ﺷﻴ ﺌﺎ‪ ،‬ﻭﺃﻧﻪ ﻳﻄﻌ ﻢ ﻭﻻ ﻳ ‬ ‫ﻻ ﺗﺰﻭﻝ ﻓﻲ ﺍﻟﺪﻧﻴﺎ ﻭﻻ ﻓﻲ ﺍﻵﺧﺮﺓ‪.‬‬ ‫ﻭﺍﻹﺟﻤﺎﻉ ﺃﻥ ﺍﷲ ﻻ ﻳﺮﻯ ﻓﻲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻓﻬﻮ ﻻ ﻳﺮﻯ ﻓﻲ ﺍﻟﺪﻧﻴﺎ ﻭﻻ ﻓﻲ ﺍﻵﺧﺮﺓ‬ ‫ﺑﺎﻷﺑﺼﺎﺭ‪ ،‬ﻭﺍﻟﻤﺨﺘﻠﻒ ﻓﻴﻪ ﻳﺮﺩ ﺇﻟﻰ ﺣﻜﻢ ﺍﻟﻤﺘﻔﻖ ﻋﻠﻴﻪ ﺃﻥ ﺍﷲ ﻻ ﻳﺮﻯ ﻓﻲ ﺍﻟﺪﻧﻴﺎ‬ ‫ﻭﻻ ﺗﺪﺭﻛﻪ ﺍﻷﺑﺼﺎﺭ‪ ،‬ﻭﻛﺬﻟﻚ ﻓﻲ ﺍﻵﺧﺮﺓ‪.‬‬ ‫ﺍﻟﺴ ﻨﺔ ﻭﺍﻟﻨﻮﻡ ﻓﻲ ﺍﻵﺧﺮﺓ‪ .‬ﻓﻠﻤﺎ ﻛﺎﻥ‬ ‫ﻭﻟﻮ ﺟﺎﺯ ﺃﻥ ﻳﺮﻯ ﻓﻲ ﺍﻵﺧﺮﺓ ﻟﺠﺎﺯ ﺃﻥ ﺗﺄﺧﺬﻩ ‪‬‬ ‫ﻫﺬﺍ ﻣﺪﺍﺋﺢ ﺍﷲ ﻭﺻﻔﺎﺗﻪ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ ﻣﻦ ﺻﻔﺎﺗﻪ ﺍﻟﺘﻲ ﻗﺎﻝ ﻓﻴﻬﺎ‪7 6 5 ﴿ :‬‬ ‫‪] ﴾ : 9 8‬ﺍﻷﻧﻌﺎﻡ‪ [١٠٣ :‬ﻓﻬﻲ ﻻ ﺗﺪﺭﻛﻪ ﻭﻻ ﺗﺮﺍﻩ ﻓﻲ ﺍﻟﺪﻧﻴﺎ ﻭﻻ ﺍﻵﺧﺮﺓ)‪.(١‬‬ ‫ﻭﻗﺪ ﺫﻫﺒﺖ ﺍﻟﺤﺸﻮﻳﺔ ﺇﻟﻰ ﺟﻮﺍﺯ ﺍﻟﺮﺅﻳﺔ‪ ،‬ﻭﻗﺎﻟﻮﺍ ﻳﺮﻯ ﻭﻻ ﻳﺪﺭﻙ‪.‬‬ ‫ﻭﻳﺮﻓﺾ ﺍﻟﺒﺴﻴﻮﻱ ﻫﺬﺍ ﺍﻟﺮﺃﻱ ﻷﻥ ﺍﻟﺮﺅﻳﺔ ﺑﺎﻟﺒﺼﺮ ﻫﻲ ﺍﻹﺩﺭﺍﻙ ﺑﺎﻟﺒﺼﺮ‪ ،‬ﻓﻠﻮ‬ ‫ﺪﺭﻛﺎ)‪.(٢‬‬ ‫ﻛﺎﻥ ﻣﺮﺋ ‪‬ﻴﺎ ﻛﺎﻥ ﻣ ‬ ‫ﻭﻳﻌﺘﻤﺪ ﺍﻟﺤﺸﻮﻳﺔ ﻋﻠﻰ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪﴾ / . - ❁ + * ) ﴿ :‬‬ ‫]ﺍﻟﻘﻴﺎﻣﺔ‪ [٢٣ ،٢٢ :‬ﻓﻲ ﺇﺛﺒﺎﺕ ﺭﺅﻳﺘﻪ ﺗﻌﺎﻟﻰ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪.‬‬ ‫ﻭﻳﺮﺩ ﺍﻟﺒﺴﻴﻮﻱ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺤﺠﺔ ﺑﺄﻥ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪7 6 5 ﴿ :‬‬ ‫‪] ﴾ : 9 8‬ﺍﻷﻧﻌﺎﻡ‪ [١٠٣ :‬ﻫﺬﻩ ﺁﻳﺔ ﻣﺤﻜﻤﺔ ﻳﻌﺮﻓﻬﺎ ﺍﻟﺴﺎﻣﻊ‪ ،‬ﻭﺍﻷﺧﺮﻯ ﺁﻳﺔ‬ ‫ﻣﺘﺸﺎﺑﻬﺔ‪ ،‬ﻭﺍﻟﻤﺘﺸﺎﺑﻪ ﻳﺮﺩ ﺇﻟﻰ ﺍﻟﻤﺤﻜﻢ‪ ،‬ﻓﻠﻤﺎ ﻛﺎﻥ ﻣﻌﻨﻰ »ﻧﺎﻇﺮﺓ« ﻳﺤﺘﻤﻞ ﺍﻟﺘﺄﻭﻳﻞ‬ ‫ﺑﻤﻌﺎﻥﻣﻨﻬﺎ‪ :‬ﻧﻈﺮ ﺭﺅﻳﺔ‪ ،‬ﻭﻧﻈﺮ ﻋﻠﻢ‪ ،‬ﻭﻧﻈﺮ ﺑﺼﺮ‪ ،‬ﻭﻧﻈﺮ ﺍﻧﺘﻈﺎﺭ‪ ،‬ﻭﻧﻈﺮ ﻓﺮﺝ‪ ،‬ﻭﻧﻈﺮ‬ ‫ﺧﻴﺮ‪ ،‬ﻭﻧﻈﺮ ﺍﻧﺘﻈﺎﺭ ﺷﺮ‪ ،‬ﻭﺍﻧﺘﻈﺎﺭ ﻧﻌﻤﺔ‪ ،‬ﻭﺍﻧﺘﻈﺎﺭ ﻓﺮﺡ ﻭﺳﺮﻭﺭ‪ .‬ﻭﻛﺎﻥ ﺍﷲ ﺗﻌﺎﻟﻰ‬ ‫)‪ (١‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٥٩‬‬ ‫)‪ (٢‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٣٦٠‬ ‪.٣٦١‬‬ ‫‪119‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻞ ﺍﻟﺘﻮﺣﻴﺪ‬ ‫ﻻ ﻳﺮﻯ ﻓﻲ ﺍﻟﺪﻧﻴﺎ ﺑﺎﺗﻔﺎﻕ‪ ،‬ﻟﻢ ﻳﺠﺰ ﻋﻠﻴﻪ ﺃﻥ ﻳﺮﻯ ﻓﻲ ﺍﻵﺧﺮﺓ ﺑﺘﺄﻭﻳﻞ ﻻ ﻳﺼﺢ ﺑﻪ‬ ‫ﻗﻮﻝ ﺍﻟﻤﺘﺄﻭﻝ‪ ،‬ﺇﺫ ﻻ ﺗﺠﻮﺯ ﺍﻟﺮﺅﻳﺔ ﻋﻠﻰ ﺍﷲ ﺑﺎﻷﺑﺼﺎﺭ)‪.(١‬‬ ‫ﻭﻳﻘﺪﻡ ﺍﻟﺒﺴﻴﻮﻱ ﺃﺩﻟﺔ ﺗﺜﺒﺖ ﺍﺳﺘﺤﺎﻟﺔ ﺭﺅﻳﺔ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻣﻨﻬﺎ‪:‬‬ ‫ﺃﻟﻤﺎ ﻛﺎﻥ ﻻ ﻳﺮﻯ ﺇﻻ ﺟﺴﻢ ﺃﻭ ﻗﺎﺋﻢ ﺑﺠﺴﻢ‪ ،‬ﻭﻛﺎﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﻟﻴﺲ ﺑﺠﺴﻢ‬ ‫ﻭﻻ ﻗﺎﺋﻢ ﺑﺠﺴﻢ ﻟﻢ ﻳﺠﺰ ﺃﻥ ﻳﺮﻯ‪.‬‬ ‫ﺏﺃﻧﻨﺎ ﻻ ﻧﺮﻯ ﺇﻻ ﻣﺎ ﻗﺎﺑﻠﻨﺎ ﺃﻭ ﺣﺎﺫﺍﻧﺎ‪ ،‬ﻓﻜﺎﻥ ﺑﻴﻦ ﺍﻟﺮﺍﺋﻲ ﻭﺍﻟﻤﺮﺋﻲ ﺍﺗﺼﺎﻝ‬ ‫ﺍﻟﺼﻮﺭﺓ‪ ،‬ﻭﺭﻓﻊ ﺍﻟﻤﻮﺍﻧﻊ ﻋﻦ ﺍﻷﺑﺼﺎﺭ‪ ،‬ﻓﻠﻤﺎ ﻟﻢ ﻳﺠﺰ ﺃﻥ ﻳﻘﺎﺑﻞ ﻭﻻ ﻳﺤﺎﺫﻱ‬ ‫ﻭﻻ ﻳﺘﺼﻞ ﺍﻟﻀﻴﺎﺀ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺍﻟﺮﺍﺋﻲ ﻟﻪ ﻟﻢ ﻳﺠﺰ ﺃﻥ ﻳﺮﻯ‪.‬‬ ‫ﺝﻟﻮ ﺟﺎﺯ ﺃﻥ ﻳﺮﻯ ﺟﺎﺯ ﺃﻥ ﻳﺸﺎﺭ ﺇﻟﻴﻪ ﺑﺎﻟﺮﺍﺋﻲ‪ ،‬ﻓﻠﻤﺎ ﻟﻢ ﻳﺠﺰ ﺃﻥ ﻳﺸﺎﺭ ﺇﻟﻴﻪ‬ ‫ﺑﺎﻟﺮﺍﺋﻲ ﻭﻳﺮﺍﻩ ﻏﻴﺮﻩ ﻟﻢ ﻳﺠﺰ ﺃﻥ ﻳﺮﻯ‪.‬‬ ‫ﺩﺃﻥ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ ﻣﻌﻨﺎ‪ ،‬ﻭﻫﻮ ﺑﻜﻞ ﻣﻜﺎﻥ‪ ،‬ﻭﺫﻟﻚ ﻟﻘﻮﻟﻪ‪? > ﴿ :‬‬ ‫@ ‪] ﴾ B A‬ﺍﻟﺤﺪﻳﺪ‪ ،[٤ :‬ﻭﻟﻴﺲ ﻳﺮﻯ‪ ،‬ﻭﻻ ﻳﺨﻠﻮ ﺃﻧﻪ ﻻ ﻳﺮﻯ‪ ،‬ﻷﻧﻪ ﻻ ﺗﺠﻮﺯ‬ ‫ﺍﻟﺮﺅﻳﺔ ﻋﻠﻴﻪ‪ ،‬ﺃﻭ ﻳﻜﻮﻥ ﻻ ﻳﺮﻯ ﻟﺴﺎﺗﺮ ﻭﺣﺠﺎﺏ ﺑﻴﻨﻨﺎ ﻭﺑﻴﻨﻪ‪ ،‬ﺃﻭ ﻻ ﻳﺮﻯ ﻷﻧﻪ‬ ‫ﻓﻲ ﺃﺑﺼﺎﺭﻧﺎ ﻟﺼﻐﺮﻩ ﻭﻟﻄﺎﻓﺘﻪ‪.‬‬ ‫ﺛﻢ ﻳﺮﺩ ﺍﻟﺒﺴﻴﻮﻱ ﻋﻠﻰ ﻛﻞ ﺍﺣﺘﻤﺎﻝ ﻣﻦ ﻫﺬﻩ ﺍﻻﺣﺘﻤﺎﻻﺕ‪:‬‬ ‫• ﻓﻠﻮ ﻛﺎﻥ ﻻ ﻳﺮﻯ ﻟﺤﺠﺎﺏ ﻟﻜﺎﻥ ﺍﻟﺤﺠﺎﺏ ﺃﻛﺒﺮ ﻣﻨﻪ‪ ،‬ﻭﻟﻮﺟﺐ ﺃﻧﻪ ﺟﺴﻢ‬ ‫ﻣﺤﺪﻭﺩ‪ ،‬ﻭﻗﺪ ﻗﺎﻡ ﺍﻟﺪﻟﻴﻞ ﺃﻧﻪ ﻟﻴﺲ ﺑﺠﺴﻢ‪ ،‬ﻭﻻ ﻣﺤﺪﻭﺩ‪.‬‬ ‫• ﻭﻟﻮ ﻛﺎﻥ ﻻ ﻳﺮﻯ ﻵﻓﺔ ﻓﻲ ﺍﻟﺒﺼﺮ‪ ،‬ﻟﺠﺎﺯ ﺃﻥ ﺗﺮﺗﻔﻊ ﻫﺬﻩ ﺍﻵﻓﺔ ﻓﻴﺮﻯ ﺍﷲ ﻓﻲ‬ ‫ﺍﻟﺪﻧﻴﺎ‪.‬‬ ‫• ﻛﺬﻟﻚ ﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﻮﺻﻒ ﺍﷲ ﺑﺼﻐﺮ‪ ،‬ﻭﻻ ﻟﻄﺎﻓﺔ‪ ،‬ﻭﻻ ﻣﺴﺎﻓﺔ ﺑﻌﻴﺪﺓ‪.‬‬ ‫)‪ (١‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٦٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪120‬‬ ‫ﻓﻠﻢ ﻳﺒﻖ ﺇﻻ ﺃﻧﻪ ﻻ ﻳﺮﻯ ﻟﺬﺍﺗﻪ‪ .‬ﻭﻣﺎ ﻻ ﻳﺠﻮﺯ ﻋﻠﻰ ﺍﷲ ﻓﻲ ﻭﻗﺖ‪ ،‬ﻓﻬﻮ‬ ‫ﻻ ﻳﺠﻮﺯ ﻋﻠﻴﻪ ﻓﻲ ﻛﻞ ﺍﻷﻭﻗﺎﺕ)‪.(١‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ :‬ﻣﻦ ﻗﺎﻝ ﺇﻧﻪ‬ ‫‬‫ﺃﻳﻀﺎ ﻓﻴﻘﻮﻝ‪» :‬ﻭﻋﻨﺪ ﺃﺻﺤﺎﺑﻨﺎ‬ ‫ﻭﻫﺬﺍ ﻣﺎ ﻳﺆﻛﺪﻩ ﺍﻟﺜﻤﻴﻨﻲ ‬ ‫ﻳﺮﻯ ﻓﻲ ﺍﻟﺪﻧﻴﺎ ﻓﻘﺪ ﺃﺷﺮﻙ‪ ،‬ﻭﻣﻦ ﻗﺎﻝ‪ :‬ﺇﻧﻪ ﻳﺮﻯ ﻓﻲ ﺍﻵﺧﺮﺓ ﻓﻘﺪ ﻧﺎﻓﻖ«)‪ .(٢‬ﻭﻫﺬﺍ‬ ‫ﻣﻦ ﺃﺟﻞ ﻧﻔﻲ ﺭﺅﻳﺘﻪ ﺗﻌﺎﻟﻰ ﻓﻲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪.‬‬ ‫‪﴾ª © ¨ § ﴿ :*8?@ ٣٤‬‬ ‫ﺇﻥ ﺍﻟﻨﻈﺮ ﻓﻲ ﻟﻐﺔ ﺍﻟﻌﺮﺏ ﻋﻠﻰ ﻣﻌﺎﻥ‪ :‬ﻧﻈﺮ ﻋﻠﻰ ﺟﻬﺔ ﺍﻻﻧﺘﻈﺎﺭ ﻣﺜﻞ ﻗﻮﻟﻬﻢ‪:‬‬ ‫ﺍﻧﻈﺮ ﺍﻟﻔﺮﺝ ﻣﻦ ﺍﷲ ﺗﻌﺎﻟﻰ‪ .‬ﻭﻧﻈﺮ ﻋﻠﻰ ﺟﻬﺔ ﺍﻹﻣﻜﺎﻥ ﻣﻦ ﻗﻮﻟﻬﻢ‪ :‬ﺇﻧﻤﺎ ﺃﻧﻈﺮ ﺇﻟﻰ‬ ‫ﺭﺯﻕ ﺍﷲ ﻭﻓﻀﻠﻪ‪ .‬ﻭﻧﻈﺮ‪ :‬ﻋﻠﻰ ﺟﻬﺔ ﺍﻻﺧﺘﻴﺎﺭ‪ ،‬ﻛﻘﻮﻟﻬﻢ‪ :‬ﺍﻧﻈﺮ ﻟﻲ ﻣﻦ ﻫﺬﺍ ﻭﻫﺬﺍ‪،‬‬ ‫ﺃﻣﺎ‪ :‬ﺍﺧﺘﺮ ﻟﻲ‪ .‬ﻭﻧﻈﺮ ﻋﻠﻰ ﺟﻬﺔ ﺍﻟﺤﻜﻢ ﻣﻦ ﻗﻮﻟﻬﻢ‪ :‬ﺍﻧﻈﺮ ﺑﻴﻨﻨﺎ؛ ﺃﻱ‪ :‬ﺍﺣﻜﻢ ﺑﻴﻨﻨﺎ‪.‬‬ ‫ﻭﻧﻈﺮ ﺍﻟﺘﺜﺒﺖ ﻣﺜﻞ ﻗﻮﻟﻬﻢ‪ :‬ﺍﻧﻈﺮ ﻣﺎ ﻳﻘﻮﻝ ﻓﻼﻥ‪ ،‬ﺃﻱ‪ :‬ﺗﺜﺒﺖ‪ ،‬ﻭﺗﺒﻴﻦ ﻣﺎ ﻳﻘﻮﻝ‪ .‬ﻭﻧﻈﺮ‬ ‫ﻋﻠﻰ ﺟﻬﺔ ﺍﻟﻌﺎﺋﺪﺓ ﻭﺍﻟﺮﺣﻤﺔ‪ ،‬ﻣﺜﻞ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪Ñ Ð Ï Î Í ﴿ :‬‬ ‫‪] ﴾ Ò‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ ،[٧٧ :‬ﺃﻱ‪ :‬ﻻ ﻳﻨﻈﺮ ﺇﻟﻴﻬﻢ ﺑﺮﺣﻤﺘﻪ‪ .‬ﻭﻧﻈﺮ ﻋﻠﻰ ﺟﻬﺔ ﺍﻟﺨﻠﻖ ﺇﻟﻰ ﺍﷲ‬ ‫ﺗﻌﺎﻟﻰ ﺍﻧﺘﻈﺎﺭ ﻓﻀﻠﻪ‪ ،‬ﻭﺭﺯﻕ ﻛﺮﺍﻣﺘﻪ ﻓﻲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪.‬‬ ‫ﻓﻠﻴﺲ ﻷﺣﺪ ﻣﻦ ﺍﻟﺨﻠﻖ ﺃﻥ ﻳﻨﻈﺮ ﺇﻟﻴﻪ ﺟﻬﺮﺓ ﻻ ﻓﻲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﻻ ﻓﻲ ﺍﻵﺧﺮﺓ؛‬ ‫ﻷﻥ ﺍﻷﺑﺼﺎﺭ ﻻ ﺗﺪﺭﻙ ﺇﻻ ﺍﻷﺟﺴﺎﻡ ﺍﻟﻤﺤﺪﺛﺔ‪ ،‬ﺃﻭ ﻓﻴﻤﺎ ﻳﻜﻮﻥ ﻓﻲ ﻣﻌﻨﻰ ﻣﻦ‬ ‫ﻣﻌﺎﻧﻴﻬﺎ‪ ،‬ﻭﻻ ﻳﺪﺭﻙ‪ ،‬ﻭﻻ ﻳﺮﻯ ﺑﺎﻷﺑﺼﺎﺭ ﺇﻻ ﻣﺎ ﻛﺎﻥ ﻣﺤﺪﺛﺎ ﻣﺤﺪﻭ ﺩﺍ‪.‬‬ ‫ﺟﺴﻤﺎ‪ ،‬ﺃﻭ ﻫﻴﺌﺔ ﻟﺠﺴﻢ‪ ،‬ﻭﺍﻟﺠﺴﻢ ﺻﻨﻌﺔ ﺻﺎﻧﻊ‪،‬‬ ‫‬‫ﻭﺍﻟﻤﺤﺪﻭﺩ ﻻ ﻳﻜﻮﻥ ﺇﻻ‬ ‫ﻭﻛﻞ ﻣﺼﻨﻮﻉ ﻟﻪ ﺻﺎﻧﻊ‪ ،‬ﻭﺍﻟﺼﺎﻧﻊ ﻻ ﻳﺸﺒﻪ ﺍﻟﻤﺼﻨﻮﻉ‪ ،‬ﻓﻤﻦ ﺯﻋﻢ ﺃﻧﻪ ﻳﺮﻯ ﺍﷲ‬ ‫ﺟﻬﺮﺓ‪ ،‬ﻓﻘﺪ ﺯﻋﻢ ﺃﻧﻪ ﻣﺤﻴﻂ ﺑﺎﷲ ﺗﻌﺎﻟﻰ؛ ﻷﻥ ﺍﻷﺑﺼﺎﺭ ﺇﺫﺍ ﺭﺃﺕ ﺷﻴ ﺌﺎ ﻓﻘﺪ ﺃﺣﺎﻃﺖ‬ ‫)‪ (١‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٣٦١‬ ‪.٣٦٢‬‬ ‫)‪ (٢‬ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﺜﻤﻴﻨﻲ‪ :‬ﻣﻌﺎﻟﻢ ﺍﻟﺪﻳﻦ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٢٩‬‬ ‫‪121‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻞ ﺍﻟﺘﻮﺣﻴﺪ‬ ‫ﺑﻪ ﻭﺑﻤﺎ ﺭﺃﺕ ﻭﻋﻠﻴﻪ ﻭﻗﻌﺖ‪ ،‬ﺇﻣﺎ ﻋﻠﻰ ﻛﻠﻪ‪ ،‬ﻭﺇﻣﺎ ﻋﻠﻰ ﺑﻌﻀﻪ‪ ،‬ﻓﺈﻥ ﻭﻗﻌﺖ ﻋﻠﻴﻪ‬ ‫ﻛﻠﻪ ﻓﻘﺪ ﺣﺼﺮﺗﻪ‪ ،‬ﻭﺣﺪﺗﻪ‪ ،‬ﻭﺃﺣﺎﻃﺖ ﺑﻪ‪ ،‬ﻭﺇﻥ ﻭﻗﻌﺖ ﻋﻠﻰ ﺑﻌﻀﻪ ﻓﻘﺪ ﺟﺰﺃﺗﻪ‪،‬‬ ‫ﻭﺑﻌﻀﺘﻪ‪ ،‬ﻭﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ ﻻ ﻳﺠﻮﺯ ﻋﻠﻴﻪ ﺫﻟﻚ)‪.(١‬‬ ‫ﺃﻣﺎ ﻧﻈﺮ ﺍﻟﺠﻬﺮ‪ ،‬ﻓﻬﻮ ﻣﻌﺎﻳﻨﺔ ﺍﻟﺸﻲﺀ‪ ،‬ﻭﺭﺅﻳﺘﻪ‪ ،‬ﻭﺇﺩﺭﺍﻛﻪ‪ ،‬ﻭﺍﻹﺣﺎﻃﺔ ﺑﻪ‪ ،‬ﻭﺫﻟﻚ‬ ‫ﺍﻹﺑﺎﺿﻴﺔﻣﻨﻔﻲ ﻋﻦ ﺍﷲ ﺗﻌﺎﻟﻰ)‪.(٢‬‬ ‫‬‫ ﻋﻨﺪ‬ ‫ﻭﺍﻟﻨﻈﺮ ﻓﻲ ﻛﻼﻡ ﺍﻟﻌﺮﺏ ﺃﻋﻢ ﻣﻦ ﺍﻟﺮﺅﻳﺔ‪ ،‬ﻭﻳﺤﻤﻞ ﻣﻌﺎﻥ ﻛﺜﻴﺮﺓ؛ ﻣﻨﻬﺎ‪:‬‬ ‫‪ ١‬ ﻧﻈﺮ ﺍﻟﻌﻴﻦ‪ :‬ﻭﻫﻮ ﺍﻟﺮﺅﻳﺔ؛ ﻛﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪c b ❁ ` _ ^ ] ﴿ :‬‬ ‫‪] ﴾ d‬ﺍﻟﺼﺎﻓﺎﺕ‪ ،[٨٩ ،٨٨ :‬ﺃﻭ ﺑﻤﻌﻨﻰ ﻣﺤﺎﻭﻟﺔ ﺍﻟﺮﺅﻳﺔ ﻭﺇﻥ ﻟﻢ ﺗﺘﺤﻘﻖ ﻛﻘﻮﻝ‬ ‫ﻗﺎﺋﻞ‪ :‬ﻧﻈﺮﺕ ﺇﻟﻰ ﻛﺬﺍ ﻓﻠﻢ ﺃﺭﻩ‪.‬‬ ‫‪ ٢‬ ﻧﻈﺮ ﺍﻟﻘﻠﺐ‪ :‬ﻭﻫﻮ ﻧﻈﺮ ﺗﺄﻣﻞ ﻭﻋﺒﺮﺓ ﻭﻓﻜﺮ؛ ﻛﻘﻮﻟﻚ‪ :‬ﻧﻈﺮﺕ ﻓﻲ ﺍﻷﻣﺮ‪.‬‬ ‫‪ ٣‬ ﻧﻈﺮ ﺍﻟﺮﺣﻤﺔ‪ :‬ﻛﻘﻮﻟﻚ‪ :‬ﺍﻟﻠﻬﻢ ﺍﻧﻈﺮ ﺇﻟﻴﻨﺎ‪ ،‬ﺃﻱ‪ :‬ﺍﺭﺣﻤﻨﺎ‪.‬‬ ‫‪ ٤‬ ﺑﻤﻌﻨﻰ ﺍﻟﻤﻘﺎﺑﻠﺔ‪ :‬ﻧﺤﻮ ﻗﻮﻟﻬﻢ‪ :‬ﺩﺍﺭ ﻓﻼﻥ ﺗﻨﻈﺮ ﺩﺍﺭ ﻓﻼﻥ‪ ،‬ﺃﻱ‪ :‬ﺗﻘﺎﺑﻠﻬﺎ‪.‬‬ ‫‪ ٥‬ ﺑﻤﻌﻨﻰ ﺍﻻﻧﺘﻈﺎﺭ‪ :‬ﻛﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾ B A @ ? ﴿ :‬ﺍﻟﺤﺪﻳﺪ‪.[١٣ :‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﻨﻈﺮ ﺇﻟﻰ ﺍﷲ ﺗﻌﺎﻟﻰ ﻓﻴﺤﻤﻞ ﻋﻠﻰ ﺍﻟﻤﻌﻨﻰ ﺍﻟﻼﺋﻖ ﺑﺼﻔﺎﺗﻪ ﺣﺴﺐ‬ ‫ﺍﻟﺴﻴﺎﻕ ﺍﻟﻮﺍﺭﺩ ﻓﻴﻪ‪ ،‬ﻣﺜﻞ ﺗﻔﺴﻴﺮ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪﴾ / . - ❁ + * ) ﴿ :‬‬ ‫]ﺍﻟﻘﻴﺎﻣﺔ‪ [٢٣ ،٢٢ :‬ﺑﺎﻻﻧﺘﻈﺎﺭ‪ ،‬ﺃﻱ‪ :‬ﺗﻨﺘﻈﺮ ﺛﻮﺍﺑﻪ ﻭﺭﺣﻤﺘﻪ ﻭﺩﺧﻮﻝ ﺟﻨﺘﻪ‪.‬‬ ‫ﻳﻘﻮﻝ ﺍﻟﺸﻴﺦ ﺃﺣﻤﺪ ﺍﻟﺨﻠﻴﻠﻲ‪» :‬ﺍﻻﻧﺴﺠﺎﻡ ﺍﻟﻤﻌﻬﻮﺩ ﻓﻲ ﺁﻱ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺇﺳﻘﺎﻁ‬ ‫ﺑﻌﻀﻬﺎ ﻣﻊ ﺑﻌﺾ‪ ،‬ﻻ ﻳﻜﻮﻥ ﺇﻻ ﺑﺘﻔﺴﻴﺮ ﺍﻟﻨﻈﺮ ﺑﺎﻻﻧﺘﻈﺎﺭ‪ .‬ﻓﺈﻥ ﺍﻵﻳﺎﺕ ﻗﺴﻤﺖ‬ ‫ﺍﻟﻨﺎﺱ ﻳﻮﻣﺌﺬ ﺇﻟﻰ ﻃﺎﺋﻔﺘﻴﻦ‪ ،‬ﺇﺣﺪﺍﻫﻤﺎ‪» :‬ﻭﺟﻮﻫﻬﺎ ﻧﺎﺿﺮﺓ« ﺃﻱ‪ :‬ﻣﺒﺘﻬﺠﺔ ﻭﻣﺸﺮﻗﺔ‪،‬‬ ‫ﻭﺍﻷﺧﺮﻯ‪ :‬ﻣﺒﺎﻳﻨﺔ ﻟﻬﺎ ﻓﻲ ﺃﺣﻮﺍﻟﻬﺎ‪» ،‬ﻓﻮﺟﻮﻫﻬﺎ ﺑﺎﺳﺮﺓ« ﺃﻱ‪ :‬ﻛﺎﻟﺤﺔ ﻣﻜﻔﻬﺮﺓ‪،‬‬ ‫)‪ (١‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٢٦‬‬ ‫)‪ (٢‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٢٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪122‬‬ ‫ﻓﻨﻀﺎﺭﺓ ﻫﺬﻩ ﺍﻟﻮﺟﻮﻩ ﻣﻘﺎﺑﻞ ﺑﺒﺴﻮﺭ ﺗﻠﻚ‪ ،‬ﻭﺍﻧﺘﻈﺎﺭ ﻫﺬﻩ ﻟﺮﺣﻤﺔ ﺍﷲ ﻭﺩﺧﻮﻝ ﺟﻨﺘﻪ‬ ‫ﻣﻘﺎﺑﻞ ﺑﺘﻮﻗﻊ ﺗﻠﻚ ﻟﻠﻌﺬﺍﺏ‪ .‬ﻭﻟﻮ ﻓﺴﺮ ﺍﻟﻨﻈﺮ ﻫﻨﺎ ﺑﺎﻟﺮﺅﻳﺔ ﻟﺘﻘﻄﻊ ﻫﺬﺍ ﺍﻟﻮﺻﻞ ﺑﻴﻦ‬ ‫ﺍﻵﻳﺎﺕ‪ ،‬ﻭﺗﻔﻜﻚ ﺭﺑﺎﻃﻬﺎ ﻭﺫﻫﺐ ﺍﻧﺴﺠﺎﻣﻬﺎ«)‪.(١‬‬ ‫ﻭﻻ ﻳﺠﻮﺯ ﻓﻲ ﺣﺠﺔ ﺍﻟﻌﻘﻞ ﺃﻥ ﻳﺮﻯ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ ﺟﻬﺮﺓ ﺑﺎﻷﺑﺼﺎﺭ)‪.(٢‬‬ ‫ﻭﻟﻘﺪ ﺃﺣﺴﻦ ﻋﻠﻲ ﺑﻦ ﺃﺑﻲ ﻃﺎﻟﺐ ﺇﺫ ﻳﻘﻮﻝ)‪:(٣‬‬ ‫ﻓﻘﻠﺖﻻ ﺷﻚﺃﻧﺖ ﺃﻧﺘﺎ‬‫ﺭﺃﻳﺖ ﺭﺑﻲ ﺑﻌﻴﻦ ﻗﻠﺒﻲ‬ ‫ﻓﺤﻴﺚ ﻻ ﺃﻳﻦ‪ ..‬ﺛﻢ ﺃﻧﺘﺎ‬‫ﺃﻧﺖ ﺍﻟﺬﻱ ﺣﺰﺕ ﻛﻞ ﺃﻳﻦ‬ ‫ﻻ ﻳﻌﻠﻢ ﺍﻷﻳﻦ‪ ..‬ﺃﻳﻦ ﺃﻧﺘﺎ‬‫ﻭﺣﺰﺕ ﺣﺪ ﺍﻟﺪﻧﻮ ﺣﺘﻰ‬ ‫ﻭﻟﻴﺲ ﺃﻳﻦ ﺑﺤﻴﺚ ﺃﻧﺘﺎ‬‫ﻓﺤﻴﺚ ﻻ ﺃﻳﻦ ﻣﻨﻚ ﺃﻳﻦ‬ ‫ﻓﻴﻌﻠﻢ ﺍﻟﻮﻫﻢ ﺃﻳﻦ ﺃﻧﺘﺎ‬‫ﻭﻟﻴﺲ ﻟﻠﻮﻫﻢ ﻓﻴﻚ ﻭﻫﻢ‬ ‫ﻓﺤﻴﺚ ﻣﺎ ﻛﻨﺖ ﻛﻨﺖ ﺃﻧﺘﺎ‬‫ﻓﺄﻧﺖ ﻣﻨﻲ ﺣﻴﺎﻝ ﻋﻴﻨﻲ‬ ‫ﻓﻠﺴﺖ ﺃﺭﺟﻮ ﺳﻮﺍﻙ ﺃﻧﺘﺎ‬‫ﻓﻤﻦ ﺑﺎﻟﻌﻔﻮ ﻳﺎ ﺇﻟﻬﻲ‬ ‫‪﴾ ...½ ¼ » ﴿  ٣٥‬‬ ‫ﺍﻟﺘﺠﻠﻲ ﻣﻦ ﺍﷲ ﺇﻧﻤﺎ ﻫﻮ ﺑﺂﻳﺎﺗﻪ ﻭﺩﻻﺋﻠﻪ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻴﻪ‪ ،‬ﻭﺑﻬﺬﺍ ﺍﻟﻤﻌﻨﻰ ﻓﺴﺮ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪﴾ à  Á À ¿ ¾ ½ ¼ » ﴿ :‬‬‫‬ ‫ﻭﺧﺮ‬ ‫‪‬‬‫]ﺍﻷﻋﺮﺍﻑ‪ [١٤٣ :‬ﺃﻱ‪ :‬ﻇﻬﺮ ﺑﺒﻌﺾ ﺁﻳﺎﺗﻪ‪ ،‬ﻓﻠﻢ ﻳﺘﺤﻤﻠﻬﺎ ﺍﻟﺠﺒﻞ ﺣﺘﻰ ﺻﺎﺭ ﺩ ‪‬ﻛﺎ‪،‬‬ ‫ﻣﻮﺳﻰ ﺻﻌﻘﺎ)‪.(٤‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪ ٩٢٤‬ ‪.٩٢٥‬‬ ‫‬‫)‪ (١‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫)‪ (٢‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٢٧‬‬ ‫)‪ (٣‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٢٩‬‬ ‫)‪ (٤‬ﺳﻌﻴﺪ ﺑﻦ ﺧﻠﻔﺎﻥ ﺍﻟﺨﻠﻴﻠﻲ‪ :‬ﺗﻤﻬﻴﺪ ﻗﻮﺍﻋﺪ ﺍﻹﻳﻤﺎﻥ‪ ،‬ﻭﺗﻘﻴﻴﺪ ﺷﻮﺍﺭﺩ ﻣﺴﺎﺋﻞ ﺍﻷﺣﻜﺎﻡ ﻭﺍﻷﺩﻳﺎﻥ‪،‬‬ ‫ﺗﺤﻘﻴﻖ‪ :‬ﺣﺎﺭﺙ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﺷﺎﻣﺲ ﺍﻟﺒﻄﺎﺷﻲ‪ ،‬ﺍﻟﻨﺎﺷﺮ‪ :‬ﻣﻜﺘﺒﺔ ﺍﻟﺸﻴﺦ ﻣﺤﻤﺪ ﺑﻦ ﺷﺎﻣﺲ‬ ‫ﺍﻟﺒﻄﺎﺷﻲ ﻟﻠﻨﺸﺮ ﻭﺍﻟﺘﻮﺯﻳﻊﺳﻠﻄﻨﺔ ﻋﻤﺎﻥ‪ ،‬ﻁ ‪١٤٣١ ،١‬ﻫ‪٢٠١٠/‬ﻡ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ .٢٠٧‬ﻭﺳﻨﺬﻛﺮﻩ ﻓﻴﻤﺎ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.١٨٨‬‬ ‫‬‫ﻭﺃﻳﻀﺎ‪ :‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫‬‫ﺑﻌﺪ‪ :‬ﺍﻟﺨﻠﻴﻠﻲ‪ :‬ﺗﻤﻬﻴﺪ‪.‬‬ ‫‪123‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻞ ﺍﻟﺘﻮﺣﻴﺪ‬ ‫ﻭﺍﻟﺘﺠﻠﻲ ﻓﻲ ﻟﻐﺔ ﺍﻟﻌﺮﺏ ﻫﻮ ﻇﻬﻮﺭ ﺍﻟﺸﻲﺀ‪ .‬ﻭﻗﺪ ﻳﻈﻬﺮ ﺑﻮﺟﻬﻴﻦ ﻣﺨﺘﻠﻔﻴﻦ‪:‬‬ ‫ﻇﻬﻮﺭ ﺟﻬﺮﺓ‪ ،‬ﻭﻇﻬﻮﺭ ﺩﻻﻟﺔ‪.‬‬ ‫ﺟﺴﻤﺎ‪ ،‬ﺃﻭ ﻫﻴﺌﺔ‪ ،‬ﺃﻭ ﻓﻌﻼ‬ ‫‬‫ﻭﺃﻣﺎ ﺍﻟﺘﺠﻠﻲ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﺟﻬﺮﺓ ﻓﻼ ﻳﻜﻮﻥ ﺇﻻ‬ ‫ﻣﺸﻬﻮ ﺩﺍ؛ ﻷﻥ ﺍﻷﺑﺼﺎﺭ ﻻ ﺗﺪﺭﻙ ﺇﻻ ﻣﺎ ﻛﺎﻥ ﻛﺬﻟﻚ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﺘﺠﻠﻲ ﺍﻟﺬﻱ ﻳﻈﻬﺮ ﺑﺎﻟﺪﻻﺋﻞ ﻓﻤﺜﻞ ﻗﻮﻝ ﺍﻟﻘﺎﺋﻞ‪ :‬ﺗﺠﻠﻰ ﻫﺬﺍ ﺍﻟﺸﻲﺀ ﺇﺫﺍ‬ ‫ﺑﺎﻥ‪ ،‬ﻭﻇﻬﺮ ﺑﺎﻟﺪﻻﺋﻞ ﺍﻟﺤﻘﻴﻘﺎﺕ ﺍﻟﺘﻲ ﻻ ﺭﻳﺐ ﻓﻴﻬﺎ‪.‬‬ ‫ﻓﺎﻟﺘﺠﻠﻲ ﻣﻦ ﺍﷲ ﺗﻌﺎﻟﻰ ﺇﻧﻤﺎ ﻳﻜﻮﻥ ﺑﺎﻟﺪﻻﻻﺕ‪ ،‬ﻭﺍﻟﺒﻴﺎﻧﺎﺕ؛ ﻷﻧﻪ ‪ 4‬ﻟﻴﺲ‬ ‫ﺑﺠﺴﻢ‪ ،‬ﻭﻻ ﻋﺮﺽ‪ ،‬ﻓﻴﺘﺠﻠﻰ ﺟﻬﺮﺓ‪.‬‬ ‫ﻭﻗﻴﻞ ﻓﻲ ﻣﻌﻨﻰ ﻗﻮﻟﻪ ‪﴾ À ¿ ¾ ½ ¼ » ﴿ : 8‬‬ ‫]ﺍﻷﻋﺮﺍﻑ‪ ،[١٤٣ :‬ﺃﻱ‪ :‬ﺗﺠﻠﻰ ﺑﺂﻳﺔ ﻣﻦ ﺁﻳﺎﺗﻪ‪ ،‬ﻓﻠﻢ ﻳﻄﻖ ﺍﻟﺠﺒﻞ ﺣﻤﻞ ﺗﻠﻚ ﺍﻵﻳﺔ‪ ،‬ﻭﺻﺎﺭ‬ ‫ﺩ ‪‬ﻛﺎ ﺩﻟﻴﻼ ﻋﻠﻰ ﺧﺸﻮﻉ ﺍﻟﺠﺒﻞ‪.‬‬ ‫‪﴾ 7 6 5 ﴿ :*8?@ ٣٦‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻣﻌﻨﻰ ﺍﻹﺩﺭﺍﻙ ﺍﻟﻮﺍﺭﺩ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪7 6 5 ﴿ :‬‬‫‬‫ﻓﺴﺮ‬ ‫‪‬‬ ‫‪] ﴾ > = < ;: 9 8‬ﺍﻷﻧﻌﺎﻡ‪ ،[١٠٣ :‬ﺑﻤﺎ ﺟﺎﺀ ﻓﻲ ﻛﻼﻡ ﺍﻟﻌﺮﺏ‪،‬‬ ‫ﻭﺃﻧﻪ ﺍﻟﻠﺤﻮﻕ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﻣﺸﻴﺖ ﺣﺘﻰ ﺃﺩﺭﻛﺘﻪ‪ ،‬ﻭﻋﺸﺖ ﺣﺘﻰ ﺃﺩﺭﻛﺖ ﺯﻣﺎﻧﻪ‪ ،‬ﻓﺎﻹﺩﺭﺍﻙ‬ ‫ﻳﺘﻔﺎﻭﺕ ﻣﻌﻨﺎﻩ ﺑﺤﺴﺐ ﺃﻧﻮﺍﻉ ﺍﻟﻤﺪﺭﻛﺎﺕ‪ ،‬ﻓﺈﺩﺭﺍﻙ ﺍﻟﻌﻴﻦ ﺭﺅﻳﺘﻬﺎ ﻟﻠﺸﻲﺀ‪ ،‬ﻭﺇﺩﺭﺍﻙ‬ ‫ﻣﺴﻬﺎ ﻟﻠﺠﺴﻢ‪ ..‬ﻭﺗﺪﺍﺭﻙ ﺍﻟﻘﻮﻡ‪ ،‬ﺗﻼﺣﻘﻮﺍ‪،‬‬‫ﺍﻷﺫﻥ ﺳﻤﺎﻋﻬﺎ ﻟﻠﺼﻮﺕ‪ ،‬ﻭﺇﺩﺭﺍﻙ ﺍﻟﻴﺪ ‬ ‫ﻭﻓﻲ ﺍﻟﺘﻨﺰﻳﻞ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾ ...8 7 6 5 ﴿ :‬ﺍﻷﻋﺮﺍﻑ‪ ،[٣٨ :‬ﺃﻱ‪:‬‬ ‫ﺗﻼﺣﻘﻮﺍ‪.‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺃﻥ ﻟﻴﺲ ﻓﻲ ﻛﻼﻡ ﺍﻟﻌﺮﺏ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺗﻔﺴﻴﺮ‬ ‫‬‫ﻭﻳﻘﺮﺭ ﻋﻠﻤﺎﺀ‬ ‫ﺍﻹﺩﺭﺍﻙ ﺑﺎﻹﺣﺎﻃﺔ‪ ،‬ﻛﻤﺎ ﺫﻫﺐ ﺇﻟﻰ ﺫﻟﻚ ﺍﻟﻤﺜﺒﺘﻮﻥ ﻟﺮﺅﻳﺔ ﺍﷲ ﺗﻌﺎﻟﻰ ﻓﻲ ﺍﻵﺧﺮﺓ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪124‬‬ ‫ﻓﺎﻹﺑﺎﺿﻴﺔ ﻳﺮﻭﻥ ﺃﻥ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪ ﴾ 7 6 5 ﴿ :‬ﻳﻨﻔﻲ ﺃﻥ ﺗﺮﻯ‬ ‫‬ ‫ﺍﻷﺑﺼﺎﺭ ﺫﺍﺕ ﺍﷲ ‪ ، 8‬ﻭﺫﻟﻚ ﻳﺘﻨﺎﻭﻝ ﺟﻤﻴﻊ ﺍﻷﺑﺼﺎﺭ ﻓﻲ ﺟﻤﻴﻊ ﺍﻷﻭﻗﺎﺕ؛‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‬ ‫‬‫ﻟﻌﻤﻮﻡ ﻟﻔﻈﻬﺎ ﺑ »ﺃﻝ« ﺍﻟﺠﻨﺴﻴﺔ ﺍﻻﺳﺘﻐﺮﺍﻗﻴﺔ‪ ،‬ﻭﻫﺬﺍ ﻳﺘﻨﺎﺳﺐ ﻣﻊ ﻧﻔﻲ‬ ‫ﺗﻨﺰﻳﻬﺎ ﻟﻪ ﺗﻌﺎﻟﻰ ﻋﻦ ﺻﻔﺎﺕ ﺍﻟﺨﻠﻖ‪ ،‬ﻣﺜﻞ ﺍﻟﺸﺒﻴﻪ‬ ‫‬‫ﺍﻟﺮﺅﻳﺔ ﻓﻲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪،‬‬ ‫ﻭﺍﻟﻨﻈﻴﺮ ﻭﺍﻟﻠﻮﻥ ﻭﺍﻟﺠﻬﺔ)‪.(١‬‬ ‫ﻭﻳﻨﻜﺮ ﺍﻟﺸﻘﺼﻲ ﺗﺒﺮﻳﺮ ﻣﻦ ﻗﺎﻝ‪ :‬ﺇﻥ ﺭﺅﻳﺔ ﺍﷲ ﻓﻲ ﺍﻵﺧﺮﺓ ﺗﻌﻨﻲ ﺍﻟﻤﻌﺮﻓﺔ‪ ،‬ﻓﻘﺪ‬ ‫ﻗﻴﻞ‪ :‬ﻣﻌﻨﻰ ﺍﻟﺮﺅﻳﺔ ﻫﻲ ﺍﻟﻤﻌﺮﻓﺔ‪ :‬ﺇﻻ ﻣﺎ ﻛﺎﻥ ﻳﺪﺭﻙ ﻣﻦ ﺟﻬﺔ ﺍﻷﺑﺼﺎﺭ‪ ،‬ﻓﺬﻟﻚ ﺭﺅﻳﺔ‬ ‫ﺟﺴﻢ‪ ،‬ﻭﺃﻣﺎ ﻣﺎ ﺳﻮﺍﻩ ﻓﺎﻟﺮﺅﻳﺔ ﺑﻤﻌﻨﻰ ﺍﻟﻤﻌﺮﻓﺔ‪ ،‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪` _ ^ ] ﴿ :‬‬ ‫‪] ﴾ c b a‬ﺍﻟﻔﻴﻞ‪ [١ :‬ﻭ﴿ ‪] ﴾ p o n m l k j‬ﺍﻟﺒﻘﺮﺓ‪[٢٤٣ :‬‬ ‫ﻭﻣﺜﻞ ﻫﺬﺍ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﻛﺜﻴﺮ‪ .‬ﻭﻛﻞ ﺫﻟﻚ ﻣﻌﻨﺎﻩ ﺃﻟﻢ ﺗﻌﻠﻢ ﺫﻟﻚ؟ ﻭﺗﻌﺮﻓﻪ ﺑﺎﻟﺨﺒﺮ‬ ‫ﺍﻟﺬﻱ ﺃﺧﺒﺮﺗﻚ ﺑﻪ؟ ﻭﺍﻟﻠﻐﺔ ﻧﺎﻃﻘﺔ ﻭﺷﺎﻫﺪﺓ ﺑﺬﻟﻚ‪.‬‬ ‫ﻭﻗﺪ ﻣﺪﺡ ﺍﷲ ﻧﻔﺴﻪ ﻓﻘﺎﻝ‪< ;: 9 8 7 6 5 ﴿ :‬‬ ‫= > ﴾ ]ﺍﻷﻧﻌﺎﻡ‪ ،[١٠٣ :‬ﻓﻤﻦ ﺯﻋﻢ ﺃﻥ ﺍﻷﺑﺼﺎﺭ ﺗﺪﺭﻛﻪ ﻓﻲ ﺍﻵﺧﺮﺓ‪ ،‬ﻓﻘﺪ‬ ‫ﺯﻋﻢ ﺃﻥ ﻣﺪﺍﺋﺢ ﺍﷲ ‪ 8‬ﺗﺰﻭﻝ ﻓﻲ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﻫﺬﺍ ﻻ ﻳﺠﻮﺯ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﻗﺪ‬ ‫ﻧﻔﻰ ﺍﷲ ‪ 8‬ﺃﻥ ﺗﺪﺭﻛﻪ ﺍﻷﺑﺼﺎﺭ‪ ،‬ﻭﺃﻥ ﻳﺮﻯ ﺟﻬﺮﺓ؛ ﻓﻬﻮ ‪ : 4‬ﻻ ﻳﺮﻯ ﻓﻲ ﺍﻟﺪﻧﻴﺎ‬ ‫ﻭﻻ ﻓﻲ ﺍﻵﺧﺮﺓ‪.‬‬ ‫ﻭﻻ ﻳﺠﻮﺯ ﻓﻲ ﺣﺠﺔ ﺍﻟﻌﻘﻞ‪ :‬ﺃﻥ ﻳﺮﻯ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ ﺟﻬﺮﺓ ﺑﺎﻷﺑﺼﺎﺭ؛ ﻷﻧﻪ‬ ‫ﻻ ﻳﺨﻠﻮ ﺍﻟﻨﺎﻇﺮ ﺇﻟﻴﻪ ﻣﻦ ﺃﻥ ﻳﺮﺍﻩ ﻓﻲ ﻣﻜﺎﻥ ﺩﻭﻥ ﻣﻜﺎﻥ‪ ،‬ﺃﻭ ﻳﺮﺍﻩ ﻓﻲ ﻛﻞ ﻣﻜﺎﻥ؛‬ ‫ﻓﺈﻥ ﻛﺎﻥ ﻳﺮﺍﻩ ﻓﻲ ﻣﻜﺎﻥ ﺩﻭﻥ ﻣﻜﺎﻥﻓﻤﺎ ﻓﻀﻞ ﺍﻟﺨﺎﻟﻖ ﻋﻠﻰ ﺍﻟﻤﺨﻠﻮﻕ؛ ﺇﺫﺍ ﻛﺎﻥ‬ ‫ﺍﻟﻤﺨﻠﻮﻕ ﻓﻲ ﻣﻜﺎﻥ ﺩﻭﻥ ﻣﻜﺎﻥ‪ ،‬ﻭﺍﻟﺨﺎﻟﻖ ﻛﺬﻟﻚ‪ ،‬ﻭﻫﺬﻩ ﺻﻔﺔ ﺍﻟﻤﺤﺪﻭﺩ‪ ،‬ﻭﺍﷲ‬ ‫ﺗﻌﺎﻟﻰ ﺟﻞ ﻭﻋﻼ ﻋﻦ ﺫﻟﻚ)‪.(٢‬‬ ‫)‪ (١‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٤٥‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٥٩‬‬ ‫‬‫)‪ (٢‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٢٧‬‬ ‫‪125‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻞ ﺍﻟﺘﻮﺣﻴﺪ‬ ‫ﻭﺇﻥ ﻛﺎﻥ ﻳﺮﺍﻩ ﻓﻲ ﻛﻞ ﻣﻜﺎﻥﻓﺎﻟﻤﺨﻠﻮﻕ ﺇﺫﻥ ﺃﻋﻈﻢ ﻣﻦ ﺍﻟﺨﺎﻟﻖ ﺇﺫ ﻛﺎﻥ ﻫﻮ‬ ‫ﻓﻲ ﻣﻜﺎﻥ ﻳﻨﺎﻝ ﺑﺼﺮﻩ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﻳﺮﺍﻩ ﺣﺘﻰ ﻻ ﻳﺨﻔﻰ ﻋﻠﻴﻪ ﻣﻨﻪ ﺷﻲﺀ‪ ،‬ﺃﻭ‬ ‫ﻳﺨﻔﻰ ﻋﻠﻴﻪ ﻣﻨﻪ ﺷﻲﺀ؛ ﻓﺈﻥ ﻛﺎﻥ ﻻ ﻳﺨﻔﻰ ﻋﻠﻴﻪ ﻣﻨﻪ ﺷﻲﺀ ﺇﻻ ﻭﻳﺮﺍﻩ ﻓﻘﺪ ﺃﺣﺎﻁ‬ ‫ﺑﻪ‪ ،‬ﻭﺍﻟﻤﺤﺎﻁ ﺑﻪ ﺻﻐﻴﺮ‪ ،‬ﻭﺍﻟﻤﺤﻴﻂ ﺑﻪ ﺃﻛﺒﺮ ﻣﻨﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻳﺨﻔﻰ ﻋﻠﻴﻪ ﻣﻨﻪ ﺷﻲﺀ‬ ‫ﻓﺎﻟﺬﻱ ﺧﻔﻲ ﻋﻠﻴﻪ ﻏﻴﺮ ﺍﻟﺬﻱ ﻟﻢ ﻳﺨﻒ‪ ،‬ﻭﻫﺬﻩ ﺻﻔﺔ ﺍﻟﻤﺤﺪﻭﺩ‪ ،‬ﺗﻌﺎﻟﻰ ﺍﷲ ﻋﻦ‬ ‫ﻛﺒﻴﺮﺍ‪.‬‬ ‫ﻋﻠﻮﺍ ‬ ‫ﺫﻟﻚ ‪‬‬ ‫»ﻧﻮﺭ ﺃﻧﻰ ﺃﺭﺍﻩ«)‪.(١‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺳﺌﻞ ﺍﻟﻨﺒﻲ ﮊ ‪ :‬ﻫﻞ ﺭﺃﻳﺖ ﺭﺑﻚ؟ ﻓﻘﺎﻝ‪ :‬‬ ‫ﻭﺃﻣﺎ ﻣﺎ ﺭﻭﻱ ﻋﻦ ﺟﺮﻳﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﺒﺠﻠﻲﺃﻧﻪ ﺭﻭﻱ ﻋﻦ ﺍﻟﻨﺒﻲ ﮊ ﺃﻧﻪ‬ ‫ﻗﺎﻝ‪» :‬ﺳﺘﺮﻭﻥ ﺭﺑﻜﻢ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ؛ ﻛﻤﺎ ﺗﺮﻭﻥ ﺍﻟﻘﻤﺮ ﻟﻴﻠﺔ ﺍﻟﺒﺪﺭ‪ ،‬ﻻ ﺗﻀﺎﻣﻮﻥ ﻓﻲ‬ ‫ﺭﺅﻳﺘﻪ«)‪ ،(٢‬ﻓﻠﻢ ﻳﺼﺢ ﻫﺬﺍ ﺍﻟﺨﺒﺮ ﻋﻦ ﺍﻟﻨﺒﻲ ﮊ ﻋﻨﺪ ﺍﻷﻛﺜﺮ ﻣﻦ ﺃﺻﺤﺎﺏ‬ ‫ﺭﺳﻮﻝ ﺍﷲ‪ .‬ﻭﺇﻥ ﺻﺢ؛ ﻓﺘﺨﺮﺝ ﻣﻌﻨﺎﻩ‪ :‬ﺃﻧﻜﻢ ﺳﺘﺮﻭﻥ ﺭﺑﻜﻢ‪ ،‬ﻛﻤﺎ ﺗﺮﻭﻥ ﻫﺬﺍ‬ ‫ﺍﻟﻘﻤﺮﺃﻱ‪ :‬ﺗﻌﺮﻓﻮﻥ ﺭﺑﻜﻢ ﺍﺿﻄﺮﺍﺭ ﻣﻌﺮﻓﺔ‪.‬‬ ‫ﻻ ﺷﻚ ﺃﻥ ﺍﷲ ﺃﺧﺒﺮﻫﻢ ﺑﻜﺘﺒﻪ ﺍﻟﻤﻨﺰﻟﺔ ﻋﻠﻰ ﺃﻟﺴﻨﺔ ﺃﻧﺒﻴﺎﺋﻪ ﺑﻤﺎ ﻳﻜﻮﻥ ﻣﻦ ﺃﻣﺮ‬ ‫ﺍﻟﻘﻴﺎﻣﺔ‪ .‬ﻭﺍﻷﻛﺜﺮ ﻣﻦ ﺍﻟﻨﺎﺱ ﻻ ﻳﺆﻣﻨﻮﻥ ﺑﺬﻟﻚ ﻳﻘﻴ ﻨﺎ‪ ،‬ﻓﺈﺫﺍ ﻋﺎﻳﻨﻮﺍ ﺃﻣﺮ ﺍﻟﻘﻴﺎﻣﺔ‬ ‫ﺗﻴﻘﻨﻮﺍ ﻣﻌﺮﻓﺔ ﺍﷲ ﻭﺻﺪﻕ ﻭﻋﺪﻩ ﻭﻭﻋﻴﺪﻩ‪ ،‬ﻭﺻﺎﺭ ﻣﻌﻬﻢ ﺍﻟﺨﺒﺮ ﻋﻴﺎ ﻧﺎ‪ ،‬ﻭﺍﻟﺸﻚ‬ ‫ﺍﺿﻄﺮﺍﺭﺍ؛ ﻷﻥ‬ ‫‬‫ﻳﻘﻴ ﻨﺎ؛ ﻛﻤﺎ ﻳﻌﺎﻳﻨﻮﻥ ﺍﻟﻘﻤﺮ ﻟﻴﻠﺔ ﺍﻟﺒﺪﺭ ﻣﻦ ﺻﺤﺔ ﺍﻟﻴﻘﻴﻦ ﺑﻤﻌﺮﻓﺘﻪ‬ ‫ﻣﻌﺮﻓﺔ ﺍﷲ ‪ 8‬ﻓﻲ ﺍﻟﺪﻧﻴﺎ ﺑﺎﻛﺘﺴﺎﺏ ﻳﻘﻊ ﻓﻴﻬﺎ ﺍﻻﺧﺘﻼﻑ‪ ،‬ﻭﻳﻌﺘﺮﺽ ﻓﻴﻬﺎ ﺍﻟﺸﻚ‬ ‫ﻟﻤﻦ ﻳﺠﻬﻞ ﺫﻟﻚ‪.‬‬ ‫»ﻧﻮﺭ ﺃﻧﻰ ﺃﺭﺍﻩ« ‪ ،١٠٩/١‬ﺣﺪﻳﺚ ﺭﻗﻢ‬ ‫‬‫)‪ (١‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻓﻲ ﺻﺤﻴﺤﻪ‪ ،‬ﻛﺘﺎﺏ ﺍﻹﻳﻤﺎﻥ‪ ،‬ﺑﺎﺏ ﻗﻮﻟﻪ‪:‬‬ ‫)‪.(١٧٨‬‬ ‫)‪ (٢‬ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﺍﻟﺼﺤﻴﺢ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ ،(٧٤٣٦‬ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺑﺎﺏ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪* ) ﴿ :‬‬ ‫‪.٣٩٠/٤ ،﴾ / . - ❁ +‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪126‬‬ ‫ﻭﺃﻣﺎ ﻣﻌﺮﻓﺔ ﺍﷲ ﻓﻲ ﺍﻵﺧﺮﺓ ﻓﺘﻘﻊ ﺍﻟﻤﻌﺮﻓﺔ ﺑﺎﻻﺿﻄﺮﺍﺭ‪ ،‬ﻭﺍﻟﻴﻘﻴﻦ ﺑﺼﺤﺔ ﻣﺎ ﺃﺧﺒﺮ‬ ‫ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﺒﺎﺩﻩ ﻓﻲ ﻛﺘﺒﻪ‪ ،‬ﻭﺻﺪﻕ ﺭﺳﻠﻪ؛ ﺃﻧﻪ ﺳﻴﻜﻮﻥ ﻛﺬﻟﻚ‪ ،‬ﻛﻤﺎ ﺃﺧﺒﺮ ﺍﷲ ﺗﻌﺎﻟﻰ‬ ‫ﻋﻨﻬﻢ ﺑﺄﻥ ﻗﺎﻟﻮﺍ‪] ﴾Ç Æ Å Ä Ã Â ﴿ :‬ﻳۤﺲ‪[٥٢ :‬؛ ﻷﻥ‬ ‫ﺭﺅﻳﺔ ﺍﻟﺒﺼﺮ ﻻ ﺑﺈﺩﺭﺍﻙ ﻟﺸﺨﺺ ﻣﺤﺪﻭﺩ‪ ،‬ﻭﺫﻟﻚ ﻣﻨﻔﻲ ﻋﻦ ﺍﷲ ﺗﻌﺎﻟﻰ)‪.(١‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﺮﺅﻳﺔ ﺍﻟﺘﻲ ﻫﻲ ﻣﻌﺮﻓﺔ ﺍﻟﻘﻠﺐ ﺑﺎﻟﺪﻻﺋﻞ ﺍﻟﺘﻲ ﺃﻟﻬﻤﻨﺎ ﺍﷲ ﺇﻳﺎﻫﺎ ﺑﻤﺎ ﻧﺸﺎﻫﺪ‬ ‫ﻣﻦ ﺁﻳﺎﺗﻪ‪ ،‬ﻭﺇﻇﻬﺎﺭ ﺣﻜﻤﺘﻪ‪ ،‬ﻭﺇﺣﻜﺎﻡ ﺻﻨﻌﺘﻪ‪ :‬ﻓﺬﻟﻚ ﺻﺤﻴﺢ ﻓﻲ ﻗﻠﻮﺏ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‬ ‫ﻣﻦ ﺃﻫﻞ ﺍﻹﻳﻤﺎﻥ‪ ،‬ﻭﺍﻟﻌﻠﻢ ﺑﺎﷲ‪ ،‬ﻛﺼﺤﺔ ﺭﺅﻳﺔ ﺍﻟﻘﻤﺮ ﻟﻴﻠﺔ ﺍﻟﺒﺪﺭ ﻓﻲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺃﻣﺎ ﻓﻲ‬ ‫ﺍﻵﺧﺮﺓ ﻓﻴﻨﻜﺸﻒ ﺍﻟﻴﻘﻴﻦ‪ ،‬ﻭﻳﺰﻭﻝ ﺍﻟﺸﻚ ﻋﻦ ﺍﻟﻌﺎﻟﻢ‪ ،‬ﻭﺍﻟﺠﺎﻫﻞ؛ ﻟﻤﺎ ﻳﻌﺎﻳﻨﻮﻥ ﻣﻦ‬ ‫ﺃﻣﺮ ﺍﷲ ﺗﻌﺎﻟﻰ ﻭﺻﺪﻕ ﻭﻋﺪﻩ‪.‬‬ ‫ﻓﺈﻥ ﺻﺢ ﻫﺬﺍ ﺍﻟﺨﺒﺮ ﻓﻴﺨﺮﺝ ﻣﻌﻨﺎﻩ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﺄﻭﻳﻞ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻮﺍﺻﻔﻮﻥ ﷲ‬ ‫ﺗﻌﺎﻟﻰ ﺑﻤﺎ ﻧﺰﻩ ﻧﻔﺴﻪ ﻋﻨﻪ ﺑﻘﻮﻟﻪ‪﴾ : 9 8 7 6 5 ﴿ :‬‬ ‫]ﺍﻷﻧﻌﺎﻡ‪ .[١٠٣ :‬ﻭﻫﺬﻩ ﺻﻔﺔ ﻻ ﺗﻨﺴﺦ؛ ﻷﻥ ﻫﺬﺍ ﺧﺒﺮ‪ .‬ﻭﺍﻷﺧﺒﺎﺭ ﻻ ﺗﻨﺴﺦ؛ ﻭﻷﻧﻪ ﻣﺪﺡ‬ ‫ﻧﻔﺴﻪ ﺑﻬﺬﺍ‪ ،‬ﻭﻣﺪﺍﺋﺢ ﺍﷲ ﻻ ﺗﺰﻭﻝ‪ ،‬ﻭﻻ ﺗﺘﺤﻮﻝ‪.‬‬ ‫ﻭﻗﻴﻞ ﻟﻌﺎﺋﺸﺔ ‪) #‬ﺕ ‪٥٨‬ﻫ‪٦٧٨/‬ﻡ(‪ :‬ﻫﻞ ﺭﺃﻯ ﻣﺤﻤﺪ ﮊ ﺭﺑﻪ‪ ،‬ﻓﻘﺎﻟﺖ‪:‬‬ ‫ﻣﺤﻤﺪﺍ ﺭﺃﻯ ﺭﺑﻪ ‪ 8‬ﻓﻘﺪ‬ ‫‬‫ﺳﺒﺤﺎﻥ ﺍﷲ ﻟﻘﺪ ﻭﻗﻒ ﺷﻌﺮﻱ ﻟﻤﺎ ﻗﻠﺘﻢ‪ ،‬ﻣﻦ ‪‬‬ ‫ﺣﺪﺛﻜﻢ ﺃﻥ‬ ‫ﻛﺬﺏ)‪.(٢‬‬ ‫ﻭﻳﻌﻠﻖ ﺳﻤﺎﺣﺔ ﺍﻟﺸﻴﺦ ﺃﺣﻤﺪ ﺑﻦ ﺣﻤﺪ ﺍﻟﺨﻠﻴﻠﻲﻣﻔﺘﻲ ﺳﻠﻄﻨﺔ ﻋﻤﺎﻥﻋﻠﻰ‬ ‫ﻫﺬﺍ ﻗﺎﺋﻼ‪ :‬ﺇﻥ ﺇﻧﻜﺎﺭ ﻋﺎﺋﺸﺔ ‪ #‬ﻟﺮﺅﻳﺔ ﺍﻟﻨﺒﻲ ﮊ ﺭﺑﻪ ﺛﺎﺑﺘﺔ ﻣﺘﻌﺪﺩﺓ ﻛﻠﻬﺎ ﻗﺎﺿﻴﺔ‬ ‫ﺑﻌﻈﻢ ﻓﺮﻳﺔ ﻣﻦ ﺍﺩﻋﻰ ﺃﻧﻪ ! ﺭﺃﻯ ﺭﺑﻪ)‪.(٣‬‬ ‫)‪ (١‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٢٨‬‬ ‫)‪ (٢‬ﺍﻧﻈﺮ‪ :‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ ،(٤٨٥٥‬ﻛﺘﺎﺏ ﺍﻟﺘﻔﺴﻴﺮ‪ ،‬ﺑﺎﺏ ﺳﻮﺭﺓ ﺍﻟﻨﺠﻢ‪.٢٩٩/٣ ،‬‬ ‫)‪ (٣‬ﺍﻟﺸﻴﺦ ﺃﺣﻤﺪ ﺍﻟﺨﻠﻴﻠﻲ‪ :‬ﺗﻌﻠﻴﻖ ﻋﻠﻰ ﻛﺘﺎﺏ ﻣﺸﺎﺭﻕ ﺃﻧﻮﺍﺭ ﺍﻟﻌﻘﻮﻝ ﻟﻠﺴﺎﻟﻤﻲ‪ ،‬ﻫﺎﻣﺶ ﺹ ‪.٢٥١‬‬ ‫‪127‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻞ ﺍﻟﺘﻮﺣﻴﺪ‬ ‫‪﴾ + * ) ﴿ :( )@  n *8?@ ٣٧‬‬ ‫ﺍﺣﺘﺞ ﻣﺤﺘﺞ ﺑﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾ + * ) ﴿ :‬ﺍﻟﻘﻴﺎﻣﺔ‪ [٢٢ :‬ﺃﻧﻪ ﻧﻈﺮ ﻋﻴﺎﻥ‬ ‫ﻭﻣﺸﺎﻫﺪﺓ‪ .‬ﻗﻴﻞ ﻟﻪ‪ :‬ﻗﺎﻝ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺑﺘﺄﻭﻳﻞ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﻣﻌﺮﻓﺔ ﻟﻐﺔ ﺍﻟﻌﺮﺏ‪ :‬ﻧﺎﻇﺮﺓ‬ ‫ﺣﺴﻨﺔ ﻣﺸﺮﻗﺔ ﻣﺴﺘﺒﺸﺮﺓ ﺑﺜﻮﺍﺏ ﺭﺑﻬﺎ‪ ،‬ﺇﻟﻰ ﺭﺑﻬﺎ ﻧﺎﻇﺮﺓ‪ ،‬ﺃﻱ‪ :‬ﻣﻨﺘﻈﺮﺓ ﻟﺮﺣﻤﺘﻪ‬ ‫ﻭﺛﻮﺍﺑﻪ ﻭﻛﺮﻣﻪ‪ ،‬ﻭﺇﺣﺴﺎﻧﻪ‪ .‬ﻧﻈﻴﺮﻩ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪﴾ d c b a ﴿ :‬‬ ‫]ﺍﻟﺰﺧﺮﻑ‪ [٦٦ :‬ﺃﻱ‪ :‬ﻳﻨﺘﻈﺮﻭﻥ‪.‬‬ ‫ﻭﻗﺪ ﺃﺟﻤﻊ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺑﺎﻟﻜﺘﺎﺑﺔ‪ :‬ﺃﻥ ﺍﻷﻭﻟﻰ ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪* ) ﴿ :‬‬ ‫‪ ﴾ +‬ﺗﻜﺘﺐ ﺑﺎﻟﻀﺎﺩ؛ ﻷﻧﻪ ﻣﺄﺧﻮﺫ ﻣﻦ ﺍﻟﻨﻀﺎﺭﺓ‪ ،‬ﻭﻫﻮ ﺍﻟﺤﺴﻦ‪ ،‬ﻭﺍﻹﺷﺮﺍﻕ‪،‬‬ ‫ﻭﻇﻬﻮﺭ ﺩﻻﺋﻞ ﺍﻟﻨﻌﻤﺔ‪ ،‬ﻭﺍﻷﺧﺮﻯ ﺑﺎﻟﻈﺎﺀ‪ ،‬ﺃﻱ‪ :‬ﻣﻨﺘﻈﺮﺓ ﺇﻟﻰ ﺭﺣﻤﺔ ﺭﺑﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﺗﻨﺘﻈﺮ ﺇﻟﻰ ﺛﻮﺍﺏ ﺭﺑﻬﺎ‪ ،‬ﻓﺘﻠﺬ ﺑﻪ‪ ،‬ﻭﺗﻨﻌﻢ‪.‬‬ ‫ﻭﺃﻣﺎ ﻧﻈﺮ ﺍﻟﻤﺸﺎﻫﺪﺓ ﷲ ﺗﻌﺎﻟﻰ ﻓﺬﻟﻚ ﻻ ﻳﺼﺢ؛ ﻷﻥ ﺍﻟﻨﻈﺮ ﻻ ﻳﻘﻊ ﺇﻻ ﻋﻠﻰ‬ ‫ﻣﻘﺎﺑﻠﺔ ﺇﻟﻰ ﺣﻴﺰ‪ ،‬ﻭﺫﻟﻚ ﻣﻦ ﺻﻔﺔ ﺍﻷﺟﺴﺎﻡ ﺍﻟﺘﻲ ﻻ ﻳﻮﺻﻒ ﺍﷲ ﺗﻌﺎﻟﻰ ﺑﻬﺎ‪ .‬ﻓﻨﻔﻰ‬ ‫ﻋﻨﻪ ﺇﺩﺭﺍﻙ ﺍﻷﺑﺼﺎﺭ‪ ،‬ﻛﻤﺎ ﺛﺒﺖ ﻟﻪ ﺃﻥ ﻳﺪﺭﻛﻬﺎ)‪.(١‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺑﺎﻟﺘﻨﺰﻳﻪ؛ ﻓﺎﷲ ﺍﻟﺬﻱ ﻟﻴﺲ ﻛﻤﺜﻠﻪ‬ ‫‬‫ﺇﻥ ﻣﺴﺄﻟﺔ ﺍﻟﺮﺅﻳﺔ ﻗﺪ ﺍﺭﺗﺒﻄﺖ ﻋﻨﺪ‬ ‫ﺟﺴﻤﺎ ﺣﺘﻰ ﻳﺮﻯ ﺑﺎﻟﺒﺼﺮ‪ .‬ﻓﺈﺫﺍ ﺍﻧﺘﻔﺖ ﺍﻟﺠﺴﻤﻴﺔ ﺍﻧﺘﻔﺖ‬ ‫‬‫ﺷﻲﺀ ﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﻜﻮﻥ‬ ‫ﺍﻟﺠﻬﺔ‪ ،‬ﻭﺇﺫﺍ ﺍﻧﺘﻔﺖ ﺍﻟﺠﻬﺔ ﺍﻧﺘﻔﺖ ﺍﻟﺮﺅﻳﺔ‪.‬‬ ‫‪﴾ 3 2 1 ﴿ :*8?@ ٣٨‬‬ ‫ﻳﺬﻛﺮ ﺍﻟﻔﺰﺍﺭﻱ ﺃﻥ ﺍﷲ »ﺷﻲﺀ« ﻳﻌﻨﻲ ﺃﻧﻪ ﻟﻴﺲ ﺑﻌﺪﻡ)‪ .(٢‬ﻭﻳﺜﺒﺖ ﺍﻟﺒﺴﻴﻮﻱ ﺃﻥ ﺍﷲ‬ ‫ﺷﻲﺀ ﻟﻴﺲ ﻛﻤﺜﻠﻪ ﺷﻲﺀ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﻓﻲ ﻛﺘﺎﺑﻪ‪ :‬ﺇﻧﻪ ﴿ ‪﴾ 3 2 1‬‬ ‫]ﺍﻟﺸﻮﺭﻯ‪ .[١١ :‬ﻭﻛﻞ ﻣﻦ ﺳﻤﺎﻩ ﺷﻴ ﺌﺎ ﻓﻘﺪ ﺛﺒﺘﻪ ﺷﻴ ﺌﺎ‪ ،‬ﺇﺫ ﻻ ﻣﻮﺟﻮﺩ ﺇﻻ ﺷﻲﺀ‪ ،‬ﻭﻻ‬ ‫)‪ (١‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٣٣٠‬ ‪.٣٣١‬‬ ‫)‪ (٢‬ﺍﻟﻔﺰﺍﺭﻱ‪ :‬ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺹ ‪.٢٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪128‬‬ ‫ﻣﻌﻠﻮﻡ ﺇﻻ ﺷﻲﺀ‪ ،‬ﻭﻻ ﺣﻲ ﻭﻻ ﻋﺎﻟﻢ ﻭﻻ ﻗﺎﺩﺭ ﺇﻻ ﺷﻲﺀ‪ ،‬ﻓﻠﻤﺎ ﻛﺎﻥ ﺗﻌﺎﻟﻰ ﺣ ‪‬ﻴﺎ‬ ‫ﺑﺼﻴﺮﺍ ﻛﺎﻥ ﺷﻴ ﺌﺎ ﻟﻴﺲ ﻛﻤﺜﻠﻪ ﺷﻲﺀ ﻣﻦ ﺍﻷﺷﻴﺎﺀ ﻣﻤﺎ ﺧﻠﻖ‪،‬‬ ‫‬‫ﺳﻤﻴﻌﺎ‬ ‫‬‫ﻋﺎﻟﻤﺎ‬ ‫ﻗﺎﺩﺭﺍ ‬ ‫‬ ‫ﻛﺒﻴﺮﺍ)‪.(١‬‬ ‫ﻋﻠﻮﺍ ‬ ‫ﺟﻞ ﻭﻋﻼ ‪‬‬ ‫ﺃﻳﻀﺎ ﺃﻧﻪ ﻟﻴﺲ ﻟﻪ ﻣﺜﻞ ﻭﻻ ﻧﻈﻴﺮ‪ ،‬ﻭﻻ ﻧﻬﺎﻳﺔ‪ ،‬ﻭﺃﻧﻪ ﻟﻴﺲ‬ ‫ﻭﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻳﻌﻨﻲ ‬ ‫ﻛﻤﺜﻠﻪ ﺷﻲﺀ ﻣﻤﺎ ﺧﻠﻖ‪ .‬ﻭﻓﻲ ﻫﺬﺍ ﻧﻔﻲ ﻟﻘﻮﻝ ﺍﻟﺜﻨﻮﻳﺔ ﻭﻗﻮﻝ ﺍﻟﻨﺼﺎﺭﻯ ﻭﻏﻴﺮﻫﻢ‪.‬‬ ‫ﻭﺃﻧﻪ ﺍﻟﻮﺍﺣﺪ ﺍﻟﻜﺒﻴﺮ ﺍﻟﻤﺘﻌﺎﻝ‪ ،‬ﻟﻴﺲ ﻛﻤﺜﻠﻪ ﺷﻲﺀ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ‪&% $ # " ! ﴿ :‬‬ ‫' ( ﴾ ]ﺍﻷﻧﻌﺎﻡ‪ [١٩ :‬ﻓﺎﷲ ﺃﻛﺒﺮ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﻭﻫﻮ ﺍﻟﻜﺒﻴﺮ ﺍﻟﻤﺘﻌﺎﻝ)‪.(٢‬‬ ‫ﻭﻟﻮ ﺃﺷﺒﻪ ﺍﷲ ﺍﻹﻧﺴﺎﻥ ﻟﺠﺮﻯ ﻋﻠﻴﻪ ﻣﺎ ﺟﺮﻯ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺍﻟﻀﻌﻒ‬ ‫ﻭﺍﻟﺤﺎﺟﺔ)‪.(٣‬‬ ‫‪ J ٣٩‬ا ‪86+F‬‬ ‫‪‬‬ ‫ﻭﺍﻟﺸﺒﻴﻪ‪ :‬ﺍﻟﻤﺜﻞ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺷﺎﺑﻬﻪ‬‫‪‬‬ ‫ﻭﺍﻟﺸﺒﻪ‬‫ﺍﻟﺘﺸﺒﻴﻪ ﻓﻲ ﺍﻟﻠﻐﺔ‪ :‬ﺍﻟﺘﻤﺜﻴﻞ‪ :‬‬ ‫ﺍﻟﺸﺒﻪ‬ ‫ﻭﺃﺷﺒﻬﻪ ﻭﺃﺷﺒﻪ ﺍﻟﺸﻲﺀ‪ :‬ﻣﺎﺛﻠﻪ‪ ،‬ﻭﺗﺸﺎﺑﻬﺎ ﻭﺍﺷﺘﺒﻬﺎ‪ .‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪+ * ﴿ :‬‬ ‫‪] ﴾ ,‬ﺍﻟﺒﻘﺮﺓ‪] ﴾ ¦ ¥ ¤ £ ¢ ﴿ ،[٧٠ :‬ﺍﻷﻧﻌﺎﻡ‪.[٩٩ :‬‬ ‫ﻭﻓﻲ ﺍﺻﻄﻼﺡ ﺍﻟﻤﺘﻜﻠﻤﻴﻦ‪ :‬ﺗﺸﺒﻴﻪ ﺻﻔﺎﺕ ﺍﷲ ﺗﻌﺎﻟﻰ ﺑﺼﻔﺎﺕ ﺍﻟﻤﺨﻠﻮﻗﻴﻦ‬ ‫ﻛﺈﺛﺒﺎﺕ ﺍﻟﺠﻬﺔ ﻭﺍﻻﺳﺘﻮﺍﺀ ﻭﺍﻟﻨﺰﻭﻝ ﻭﺃﻣﺜﺎﻝ ﺫﻟﻚ‪.‬‬ ‫ﻭﺍﻟﺘﺸﺒﻴﻪ ﻗﺪ ﻳﺆﻭﻝ ﺇﻟﻰ ﺍﻟﺘﺠﺴﻴﻢ‪ .‬ﻭﺍﻟﺘﺠﺴﻴﻢ ﻳﺴﺘﻨﺪ ﻋﻠﻰ ﺍﻟﺘﺸﺒﻴﻪ‪ ،‬ﻭﺍﻟﻤﺸﺒﻬﺔ‬ ‫ﻫﻢ ﻣﻦ ﺷﺒﻬﻮﺍ ﺍﷲ ﺗﻌﺎﻟﻰ ﺑﺨﻠﻘﻪ ﻓﻲ ﺫﺍﺗﻪ ﺃﻭ ﺻﻔﺎﺗﻪ ﺃﻭ ﺃﻓﻌﺎﻟﻪ‪ ،‬ﻭﺍﻟﺘﺸﺒﻴﻪ ﺍﺗﺠﺎﻩ ﻋﺎﻡ‬ ‫ﺗﻠﺒﺴﺖ ﺑﻪ ﻓﺮﻕ ﻏﺎﻟﻴﺔ‪.‬‬ ‫)‪ (١‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٥١‬‬ ‫)‪ (٢‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٣٠‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣١٣‬‬ ‫‬‫)‪ (٣‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٤٧‬‬ ‫‪129‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻞ ﺍﻟﺘﻮﺣﻴﺪ‬ ‫ﻭﺍﻟﺘﺸﺒﻴﻪ ﻫﻮ ﺍﻻﺗﻔﺎﻕ ﻓﻲ ﺍﻷﻋﻴﺎﻥ ﻭﺍﻟﻤﻌﺎﻧﻲ‪ ،‬ﻭﻟﻴﺲ ﻓﻲ ﺍﻷﺳﻤﺎﺀ؛ ﻓﻘﻮﻝ ﺍﷲ‬ ‫ﺗﻌﺎﻟﻰ ﻋﻦ ﺫﺍﺗﻪ ﺍﻟﻌﻠﻴﺔ‪] ﴾ < ; : 9 8 ﴿ :‬ﺍﻟﺤﺞ‪ ،[٦٥ :‬ﻻ ﻳﺪﻝ ﻋﻠﻰ ﻣﺸﺎﺑﻬﺔ‬ ‫ﺑﻴﻦ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻣﺤﻤﺪ ﮊ ﺇﺫ ﻗﺎﻝ ﻋﻨﻪ‪] ﴾ ª © ¨ ﴿ :‬ﺍﻟﺘﻮﺑﺔ‪.[١٢٨ :‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻳﺆﻭﻟﻮﻥ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻤﻮﻫﻤﺔ ﻟﻠﺘﺸﺒﻴﻪ‬ ‫‬‫ﻭﺑﻨﺎﺀ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻤﻔﻬﻮﻡ ﻓﺈﻥ‬ ‫‬ ‫ﺑﻴﻦ ﺍﻟﺨﺎﻟﻖ ﻭﺍﻟﻤﺨﻠﻮﻕ)‪.(١‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺑﻌﺾ ﺍﻟﻤﺆﻟﻔﺎﺕ ﻓﻲ ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﻟﻤﺸﺒﻬﺔ‪ ،‬ﻣﻨﻬﺎ ﻛﺘﺎﺏ »ﺍﻟﺮﺩ‬ ‫‬‫ﻭﻭﺿﻊ‬ ‫ﻋﻠﻰ ﺍﻟﻤﺠﺴﻤﺔ« ﺍﻟﺬﻱ ﻳﻨﻘﺪ ﺍﺗﺠﺎﻩ ﺍﻟﻤﺸﺒﻬﺔ ﻭﺍﻟﻤﺠﺴﻤﺔ‪ ،‬ﻭﻳﺬﻛﺮ ﺭﺃﻱ ﺍﻟﻤﺴﻠﻤﻴﻦ‬ ‫ﻭﺍﻟﻤﻮﺣﺪﻳﻦ ﻓﻲ ﺃﻧﻪ ﻛﻞ ﻣﺎ ﻳﺸﺒﻪ ﻓﻬﻮ ﻣﺤﺪﺙ ﻣﺨﻠﻮﻕ ﻣﻨﻔﻲ ﻋﻦ ﺍﷲ ﺗﺒﺎﺭﻙ‬ ‫ﻭﻧﻈﻴﺮﺍ)‪.(٢‬‬ ‫‬‫ﺷﺒﻬﺎ‬ ‫ﻭﺗﻌﺎﻟﻰ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ‬ ‫ﻭﻳﻔﺴﺮ ﺍﻟﺒﺴﻴﻮﻱ ﻣﻌﻨﻰ ﺍﻟﺘﺸﺒﻴﻪ‪ :‬ﺃﻥ ﻳﺸﺒﻪ ﺍﷲ ﺑﺒﻌﺾ ﺧﻠﻘﻪ ﻓﻴﻤﺎ ﻳﺼﻔﻪ ﺑﻪ ﺃﻧﻪ‬ ‫ﻳﺒﺼﺮ ﺑﺒﺼﺮ‪ ،‬ﺃﻭ ﻳﺴﻤﻊ ﺑﺴﻤﻊ‪ ،‬ﺃﻭ ﻳﻌﻠﻢ ﺑﻌﻠﻢ؛ ﻓﺬﻟﻚ ﺍﻟﺘﺸﺒﻴﻪ‪ ،‬ﻭﻷﻥ ﺍﷲ ﺗﻌﺎﻟﻰ‬ ‫ﻟﻴﺲ ﻛﺎﻟﺨﻠﻖ‪ ،‬ﻭﺇﻧﻤﺎ ﺫﻛﺮ ﺃﻧﻪ ﻫﻮ ﺍﻟﺴﻤﻴﻊ ﺍﻟﺒﺼﻴﺮ ﺍﻟﻌﻠﻴﻢ‪.‬‬ ‫ﺃﻳﻀﺎ‪ :‬ﻫﻮ ﻋﻠﻢ ﻭﺳﻤﻊ ﻭﺑﺼﺮ؛ ﻷﻧﻪ ﻟﻢ ﻳﺼﻒ ﻧﻔﺴﻪ ﺃﻧﻪ ﺳﻤﻊ‪ ،‬ﻭﻻ‬ ‫ﻭﻻ ﻳﻘﺎﻝ ‬ ‫ﺃﻧﻪ ﺑﺼﺮ‪ ،‬ﻭﻻ ﺩﻋﺎﻩ ﺑﺬﻟﻚ ﺃﺣﺪ ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ)‪.(٣‬‬ ‫ﻭﻳﻄﻠﻖ ﺍﻟﺒﺴﻴﻮﻱ ﻟﻔﻆ »ﺍﻟﻤﺴﻠﻤﻴﻦ« ﻫﻨﺎ‪ ،‬ﻭﻳﻘﺼﺪ ﺑﻬﻢ ﺍﻟﻤﻌﺘﺪﻟﻴﻦ ﻣﻦ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺑﻮﺟﻪ ﺧﺎﺹ؛ ﻷﻥ ﻣﻦ ﺍﻟﻔﺮﻕ ﺍﻹﺳﻼﻣﻴﺔ‬ ‫‬‫ﺍﻟﻤﻮﺣﺪﻳﻦ ﺑﻮﺟﻪ ﻋﺎﻡ ﺃﻭ‬ ‫ﺷﺒﻪ ﻓﻜﺎﻥ ﻣﻨﻬﻢ ﺍﻟﻤﺸﺒﻬﺔ ﻭﺍﻟﻤﺠﺴﻤﺔ ﻭﻏﻴﺮﻫﻤﺎ‪.‬‬ ‫ﺍﻟﻤﻐﺎﻟﻴﺔ ﻣﻦ ‬ ‫ﺇﻥ ﺍﷲ ﻻ ﻳﺸﺒﻪ ﺷﻴ ﺌﺎ‪ ،‬ﺃﻭ ﻳﺸﺒﻬﻪ ﺷﻲﺀ؛ ﻷﻧﻪ ﴿ ‪5 43 2 1‬‬ ‫‪] ﴾ 7 6‬ﺍﻟﺸﻮﺭﻯ‪.[١١ :‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٤٨٩‬‬ ‫‬‫)‪ (١‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫)‪ (٢‬ﺍﻟﻔﺰﺍﺭﻱ‪ :‬ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﻟﻤﺠﺴﻤﺔ‪ ،‬ﺹ ‪.١٤‬‬ ‫)‪ (٣‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٧٩‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪130‬‬ ‫ﻭﺍﷲ ﻳﻮﺻﻒ ﺑﻼ ﻛﻴﻒ‪ ،‬ﻓﻼ ﻳﻘﺎﻝ‪ :‬ﻫﻮ ﻧﻮﺭ ﻣﻦ ﺍﻷﻧﻮﺍﺭ‪ ،‬ﺃﻭ ﺫﻭ ﻃﻮﻝ ﺃﻭ‬ ‫ﻋﺮﺽ‪ ،‬ﺃﻭ ﻫﻮ ﻣﺆﻟﻒ‪ ،‬ﺃﻭ ﻫﻮ ﺟﺴﻢ‪ ،‬ﺃﻭ ﻣﻤﺎﺱ ﺍﻷﺷﻴﺎﺀ ﺃﻭ ﻣﺒﺎﻳﻦ ﻟﻬﺎ‪ ،‬ﻓﺈﻥ ﻫﺬﻩ‬ ‫ﺍﻷﺷﻴﺎﺀ ﻻ ﻳﺠﻮﺯ ﻓﻴﻬﺎ ﺷﻲﺀ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﻣﻦ ﻛﺎﻥ ﻓﻴﻪ ﺧﺼﻠﺔ ﻣﻦ ﻫﺬﻩ‬ ‫ﺍﻟﺨﺼﺎﻝ‪ ،‬ﻓﻬﻮ ﻣﺤﺪﺙ‪ ،‬ﻭﺍﷲ ﻗﺪﻳﻢ ﻟﻢ ﻳﺰﻝ‪.‬‬ ‫ﻭﻳﺴﺘﺪﻝ ﺍﻟﺒﺴﻴﻮﻱ ﻋﻠﻰ ﺃﻥ ﺍﻟﺨﺎﻟﻖ ﻻ ﻳﺸﺒﻪ ﺍﻟﻤﺨﻠﻮﻕ‪ ،‬ﻷﻧﻪ ﻟﻮ ﺃﺷﺒﻬﻪ ﻟﻜﺎﻥ‬ ‫ﻗﺪﻳﻤﺎ ﺩ ‪‬ﻝ ﺫﻟﻚ‬ ‫‬‫ﺣﻜﻤﻪ ﺣﻜﻤﻬﺎ ﻓﻲ ﺍﻟﺤﺪﻭﺙ‪ .‬ﻓﻠﻤﺎ ﺍﺳﺘﺤﺎﻝ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻤﺤﺪﺙ‬ ‫ﻋﻠﻰ ﺃﻥ ﺍﻟﺨﺎﻟﻖ ﻻ ﻳﺸﺒﻪ ﺍﻟﻤﺨﻠﻮﻕ ﺍﻟﻤﺤﺪﺙ ﻣﻦ ﺟﻬﺔ ﻣﻦ ﺍﻟﺠﻬﺎﺕ)‪.(١‬‬ ‫ﺇﻥ ﺍﷲ ﻭﺍﺣﺪ ﻟﻴﺲ ﻛﻤﺜﻠﻪ ﺷﻲﺀ؛ ﻷﻥ ﺍﻟﺸﻲﺀ ﻳﻜﻮﻥ ﻣﻦ ﺻﻨﻌﻪ ﻭﺧﻠﻘﻪ‪ ،‬ﻭﺍﷲ‬ ‫ ﺳﺒﺤﺎﻧﻪﻫﻮ ﺍﻟﺼﺎﻧﻊ ﻟﻠﺸﻲﺀ‪ ،‬ﻭﺍﻟﺸﻲﺀ ﻣﺼﻨﻮﻉ‪ ،‬ﻭﻻ ﻳﺸﺒﻪ ﺍﻟﺼﺎﻧﻊ ﺑﺎﻟﻤﺼﻨﻮﻉ؛‬ ‫ﻷﻥ ﺍﻟﺼﺎﻧﻊ ﻗﺪﻳﻢ‪ ،‬ﻭﺍﻟﻤﺼﻨﻮﻉ ﻣﺤﺪﺙ)‪.(٢‬‬ ‫ﻭﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ ﻓﻲ ﺫﻡ ﺍﻟﻤﺸﺒﻬﻴﻦ‪v u t ❁ r q p o n ﴿ :‬‬ ‫‪] ﴾w‬ﺍﻟﺸﻌﺮﺍﺀ‪ [٩٨ ،٩٧ :‬ﻓﺄﺧﺒﺮ ﺃﻧﻬﻢ ﻛﺎﻧﻮﺍ ﺿﻼﻻ ﻫﺎﻟﻜﻴﻦ‪ ،‬ﺑﺘﺸﺒﻴﻬﻬﻢ ﺍﻟﺨﺎﻟﻖ‬ ‫ﺑﺎﻟﻤﺨﻠﻮﻗﻴﻦ‪ ،‬ﻭﺍﻟﻘﺪﻳﻢ ﺑﺎﻟﻤﺤﺪﺛﻴﻦ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﻨﺒﻲ ﮊ ‪» :‬ﺗﻔﻜﺮﻭﺍ ﻓﻲ ﺍﻟﺨﻠﻖ‪ ،‬ﻭﻻ ﺗﺘﻔﻜﺮﻭﺍ ﻓﻲ ﺍﻟﺨﺎﻟﻖ«)‪(٣‬؛ ﻷﻥ ﺍﻟﺘﻔﻜﻴﺮ‬ ‫ﻓﻲ ﺍﻟﺨﻠﻖ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﻣﺨﻠﻮﻕ‪ ،‬ﻭﺃﻥ ﻟﻠﻤﺨﻠﻮﻕ ﺧﺎﻟﻘﺎ ﻻ ﻳﺸﺒﻬﻪ)‪.(٤‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻣﻦ ﺷﺒﻪ ﺍﷲ ﻓﻬﻮ ﻣﻨﺎﻓﻖ‪ ،‬ﻭﻟﻴﺲ ﺑﻤﺸﺮﻙ‪ ،‬ﻛﺬﻟﻚ ﺭﻓﻊ ﻋﻦ ﺃﺑﻲ ﻋﺒﻴﺪﺓ‪،‬‬ ‫ﻭﻣﺤﺒﻮﺏ )ﺭﺣﻤﻬﻤﺎ ﺍﷲ(‪.‬‬ ‫ﻭﻗﺎﻝ ﻣﺤﻤﺪ ﺑﻦ ﻣﺤﺒﻮﺏ ‪ : 5‬ﻣﻦ ﻗﺎﻝ‪ :‬ﺇﻥ ﷲ ‬ ‫ﻳﺪﺍ ﻛﻴﺪ ﺍﻟﻤﺨﻠﻮﻗﻴﻦ‪ ،‬ﻓﻘﺪ‬ ‫ﺃﺷﺮﻙ‪ ،‬ﻭﺇﻧﻤﺎ ﻟﻢ ﻳﻠﺤﻘﻬﻢ ﺑﺎﻟﺸﺮﻙ؛ ﻷﻧﻬﻢ ﺗﺄﻭﻟﻮﺍ ﺁﻳﺎﺕ ﺍﷲ ‪ 8‬ﻋﻠﻰ ﻏﻴﺮ ﺗﺄﻭﻳﻠﻬﺎ‬ ‫)‪ (١‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٢٣‬‬ ‫)‪ (٢‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٧٩‬‬ ‫)‪ (٣‬ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫)‪ (٤‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣١٣‬‬ ‫‪131‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻞ ﺍﻟﺘﻮﺣﻴﺪ‬ ‫ﻓﻲ ﺍﺟﺘﻬﺎﺩ ﻣﻨﻬﻢ ﻋﻠﻰ ﺃﻥ ﻳﻮﺍﻓﻘﻮﺍ ﺍﻟﻌﺪﻝ ﻓﻴﻬﺎ‪ ،‬ﻭﻫﻢ ﻣﺼﺪﻗﻮﻥ ﺑﺘﻨﺰﻳﻞ ﻣﺎ ﺟﻬﻠﻮﺍ‬ ‫ﺗﺄﻭﻳﻠﻪ‪ ،‬ﻣﺘﻤﺴﻜﻮﻥ ﺑﻤﺎ ﻋﺮﻓﻮﺍ‪ ،‬ﺍﻟﻄﺎﻟﺒﻮﻥ ﻟﻤﺎ ﻟﻢ ﻳﻌﺮﻓﻮﺍ)‪.(١‬‬ ‫ﻭﻳﺬﻛﺮ ﺍﻟﺸﻘﺼﻲ ﺃﻥ ﻧﻔﻲ ﺍﻟﺘﺸﺒﻴﻪ ﻋﻦ ﺍﷲ ﺗﻌﺎﻟﻰ ﺟﺎﺀ ﻓﻲ ﻗﻮﻟﻪ‪2 1 ﴿ :‬‬ ‫‪] ﴾7 6 5 43‬ﺍﻟﺸﻮﺭﻯ‪ [١١ :‬ﻓﻨﻔﻰ ﺃﻥ ﻳﺸﺒﻬﻪ ﺷﻲﺀ ﻣﻦ ﺧﻠﻘﻪ‪.‬‬ ‫ﻭﻗﺎﻝ ﻓﻲ ﺫﻡ ﺍﻟﻤﺸﺒﻬﻴﻦ‪﴾ w v u t ❁ r q p o n ﴿ :‬‬ ‫]ﺍﻟﺸﻌﺮﺍﺀ‪ [٩٨ ،٩٧ :‬ﻓﺄﺧﺒﺮ ﺃﻧﻬﻢ ﻛﺎﻧﻮﺍ ﺿﻼﻻ ﻫﺎﻟﻜﻴﻦ؛ ﺑﺘﺸﺒﻴﻬﻬﻢ ﺍﻟﺨﺎﻟﻖ‬ ‫ﺑﺎﻟﻤﺨﻠﻮﻗﻴﻦ‪ ،‬ﻭﺍﻟﻘﺪﻳﻢ ﺑﺎﻟﻤﺤﺪﺛﻴﻦ)‪.(٢‬‬ ‫‪ J ٤٠‬ا ارح‬ ‫ﻋﻠﻮﺍ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺍﷲ ﻋﻦ ﺍﻟﺠﻮﺍﺭﺡ‪ ،‬ﺗﻌﺎﻟﻰ ﺭﺑﻨﺎ ﻭﺟﻞ ﻋﻦ ﺷﺒﻪ ﺧﻠﻘﻪ ﻭﻋﻼ ‪‬‬ ‫‬‫ﻳﻨﺰﻩ‬ ‫‬ ‫ﻛﺒﻴﺮﺍ‪ ،‬ﻻ ﻳﻮﺻﻒ ﺑﺎﻟﺠﻮﺍﺭﺡ؛ ﻷﻧﻪ ﻣﺼﻮﺭ ﺍﻟﺼﻮﺭ‪ ،‬ﻭﺍﻟﺠﻮﺍﺭﺡ ﺧﻠﻖ ﻣﻦ ﺧﻠﻘﻪ ﻓﻼ‬ ‫‬ ‫ﻳﻮﺻﻒ ﺑﺬﻟﻚ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻳﻌﻠﻢ ﺍﻟﺮﺍﺋﺤﺔ ﻭﺍﻟﺬﻭﻕ‪ ،‬ﻻ ﻳﺨﻔﻰ ﻋﻠﻴﻪ ﺷﻲﺀ‪ ،‬ﻭﻟﻢ‬ ‫ﻳﻠﺰﻣﻪ ﺫﻟﻚ ﻣﻦ ﺟﻬﺔ ﺍﻟﺸﻢ ﻭﺍﻟﺬﻭﻕ‪ ،‬ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ ﻣﻦ ﺍﻟﻤﻌﺎﻧﻲ‪ ،‬ﺗﻌﺎﻟﻰ ﺍﷲ ﻋﻦ‬ ‫ﺷﺒﻪ ﺧﻠﻘﻪ)‪.(٣‬‬ ‫ﻭﻳﺬﻛﺮ ﺍﻟﻮﺍﺭﺟﻼﻧﻲ ﻣﺬﺍﻫﺐ ﺍﻟﻘﺎﺋﻠﻴﻦ ﻓﻲ ﺍﻟﺠﻮﺍﺭﺡ ﺃﻧﻬﺎ ﻋﻠﻰ ﻭﺟﻬﻴﻦ‪:‬‬ ‫ﺃﻣﺎ ﻣﻦ ﺫﻫﺐ ﻣﺬﻫﺐ ﺍﻟﺠﻮﺍﺭﺡ ﻓﻼ ﻳﺨﺎﻃﺐ ﻭﻻ ﻳﻌﺎﺗﺐ ﺑﺒﺼﺮ ﻧﺤﻮ ﺁﻟﻬﺔ‪،‬‬‫‬ ‫ﻓﻜﺒﺮ ﻭﻗﺎﻝ‪ :‬ﺍﻟﺤﻤﺪ ﷲ ﺍﻷﻛﺮﻡ‬ ‫ﻓﺎﻧﻌﻜﺲ ﺑﺼﺮﻩ ﺇﻟﻰ ﺟﺴﺪﻩ ﻓﻠﻤﺤﻪ ﻓﺨﺎﻟﻪ ﺇﻟﻬﻪ ‬ ‫ﺫﻱ ﺍﻵﻻﺀ ﻭﺍﻟﻨﻌﻢ ﻭﺍﻟﻮﺟﻪ ﻭﺍﻟﻘﺪﻡ ﻭﺍﻟﻴﺪ ﻭﺍﻟﻤﻌﺼﻢ ﻭﺍﻟﻌﻴﻦ ﻭﺍﻟﻔﻢ ﻭﺍﻟﺠﻮﺍﺭﺡ‬ ‫ﻛﺒﻴﺮﺍ‪.‬‬ ‫ﻋﻠﻮﺍ ‬ ‫ﻛﻠﻬﺎ‪ ،‬ﺗﻌﺎﻟﻰ ﺍﷲ ﻋﻤﺎ ﻳﻘﻮﻟﻮﻥ ‪‬‬ ‫)‪ (١‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣١٤‬‬ ‫)‪ (٢‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣١٣‬‬ ‫)‪ (٣‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٧٨‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪132‬‬ ‫ﻭﺃﻣﺎ ﻣﻦ ﺍﻣﺘﻨﻊ ﻣﻨﻬﻢ ﻋﻠﻰ ﺇﺟﺮﺍﺋﻬﺎ ﻋﻠﻰ ﺍﻟﻤﻌﺎﻧﻲ ﺍﻟﺘﻲ ﺗﻌﺮﻑ ﻣﻦ ﺍﻟﻮﺟﻪ ﺃﻧﻪ‬‫‬ ‫ﺍﻟﺠﺎﻩ‪ ،‬ﻭﻣﻦ ﺍﻟﻘﺪﻡ ﺃﻧﻪ ﻣﺎ ﻗﺪﻡ ﻟﻬﺎ‪ .‬ﻭﻣﻦ ﺍﻟﻴﺪ ﺃﻧﻪ ﺍﻟﻨﻌﻤﺔ ﻭﺍﻟﻘﻮﺓ‪ ،‬ﻭﻣﻦ‬ ‫ﺍﻟﻤﻌﺼﻢ ﻣﺎ ﻳﻌﺘﺼﻤﻮﻩ ﺑﻪ‪ ،‬ﻭﻣﻦ ﺍﻟﻌﻴﻦ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺑﺎﻟﻔﻢ ﺍﻟﻜﻼﻡ‪ ،‬ﻓﺄﻣﺜﺎﻝ ﻫﺬﻩ‬ ‫ﻣﻌﺮﻭﻓﺔ ﻋﻨﺪ ﺍﻟﻌﺮﺏ ﺃﻧﻬﺎ ﺍﻟﺠﺎﺭﺣﺔ‪ ،‬ﻓﺄﺣﻴﻮﺍ ﻃﺮﻳﻘﺎ ﻭﺳﻴﻄ ﺎ ﻣﻦ ﺍﻟﺨﻴﺎﻝ‬ ‫ﻭﺍﻟﻮﺑﺎﻝ ﻓﺎﻣﺘﻨﻌﻮﺍ ﻣﻦ ﺍﻟﺠﻮﺍﺭﺡ ﻭﺍﻣﺘﻨﻌﻮﺍ ﻣﻦ ﺍﻟﻠﻐﺔ‪.‬‬ ‫ﻭﺇﺫﺍ ﺳﺄﻟﻨﺎﻫﻢ‪ :‬ﺃﺗﻌﺮﻓﻮﻧﻬﺎ؟ ﻗﺎﻟﻮﺍ‪ :‬ﻻ ﺇﻻ ﺃﻧﻬﺎ ﺻﻔﺔ ﷲ‪ ،‬ﻭﻗﺪ ﺻﺪﻕ ﺍﻟﻘﺎﺋﻞ‪ :‬ﻗﺪ‬ ‫ﻳﺘﻜﻠﻢ ﺍﻟﻤﺠﻨﻮﻥ ﻋﻤﺎ ﻳﻌﺠﺰ ﻋﻨﻪ ﺍﻟﻌﺎﻗﻞ‪ .‬ﻓﻬﺆﻻﺀ ﻣﺬﺑﺬﺑﻮﻥ‪ ..‬ﺷﺮﻋﻮﺍ ﺍﻟﺠﻬﻞ ﺩﻳ ﻨﺎ‬ ‫ﻭﺭﻭﺍﻩ ﺯﻳ ﻨﺎ ﻭﻣﺎﻟﻮﺍ ﻋﻦ ﺍﻟﺤﻖ ﻓﺄﺻﺎﺑﻮﺍ ﺣﻴ ﻨﺎ ﻭﻣﻴ ﻨﺎ)‪.(١‬‬ ‫‪U@ ٤١‬و < ا ارح‬ ‫ﺍﻟﺘﺄﻭﻳﻞ ﻓﻲ ﺍﻟﻠﻐﺔ ﺻﺮﻑ ﺍﻟﻠﻔﻆ ﻋﻦ ﺣﻘﻴﻘﺘﻪ ﻟﻘﺮﻳﻨﺔ‪ .‬ﻭﻳﺪﻭﺭ ﻓﻲ ﺍﻟﻤﻌﺎﺟﻢ‬ ‫ﻋﻠﻰ ﻣﻌﻨﻴﻴﻦ‪:‬‬ ‫ﺍﻟﻤﻌﻨﻰ ﺍﻷﻭﻝ‪ :‬ﺑﻤﻌﻨﻰ ﺍﻟﻤﺮﺟﻊ‪ ،‬ﻭﺍﻟﻤﺂﻝ‪ ،‬ﻭﺍﻟﻤﺼﻴﺮ‪ ،‬ﻭﺍﻟﻌﻮﺩﺓ‪ ،‬ﻭﺍﻟﻌﺎﻓﻴﺔ‪،‬‬ ‫ﻭﺍﻟﺤﻘﻴﻘﺔ ﺍﻟﺘﻲ ﻳﻌﻮﺩ ﺇﻟﻴﻬﺎ ﺍﻷﻣﺮ‪.‬‬ ‫ﺍﻟﻤﻌﻨﻰ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺑﻤﻌﻨﻰ ﺍﻟﺘﻔﺴﻴﺮ ﻭﺍﻟﺒﻴﺎﻥ‪ .‬ﻭﻣﻨﻪ ﻗﻮﻟﻪ ﮊ ﻓﻲ ﺍﺑﻦ ﻋﺒﺎﺱ‪:‬‬ ‫»ﺍﻟﻠﻬﻢ ﻓﻘﻬﻪ ﻓﻲ ﺍﻟﺪﻳﻦ ﻭﻋﻠﻤﻪ ﺍﻟﺘﺄﻭﻳﻞ«)‪.(٢‬‬ ‫ﻭﻓﻲ ﻋﻠﻢ ﺍﻟﻌﻘﻴﺪﺓ‪ :‬ﻫﻮ ﺻﺮﻑ ﺍﻟﻠﻔﻆ ﺍﻟﻤﻮﻫﻢ ﻟﻠﺘﺸﺒﻴﻪ ﻭﺍﻟﺘﺠﺴﻴﻢ ﺇﻟﻰ ﻣﻌﻨﻰ‬ ‫ﺍﻹﻟﻬﻲ‪ ،‬ﺃﻭ ﺭﺩ ﺗﻔﺴﻴﺮ ﺍﻟﻤﺘﺸﺎﺑﻪ ﺇﻟﻰ ﺍﻟﻤﺤﻜﻢ‪.‬‬ ‫‬‫ﻳﻮﺍﻓﻖ ﺍﻟﻜﻤﺎﻝ‬ ‫ﻭﺍﺧ ﺘﻠﻒ ﻓﻲ ﻣﻌﻨﻰ ﺍﻟﺘﺄﻭﻳﻞ‪ ،‬ﻓﻘﺎﻝ ﻗﻮﻡ‪ :‬ﻫﻮ ﺍﻟﺘﻔﺴﻴﺮ ﺑﻌﻴﻨﻪ‪ ،‬ﻭﻗﺎﻝ ﻗﻮﻡ‪ :‬ﻫﻮ‬ ‫)‪ (١‬ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪ :‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪ ١٣٤‬ ‪.١٣٥‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﺻﺤﻴﺤﻪ‪ ،‬ﻭﻟﻔﻈﻪ‪» :‬ﺍﻟﻠﻬﻢ ﻓﻘﻬﻪ ﻓﻲ ﺍﻟﺪﻳﻦ«‪ ،‬ﺭﻗﻢ )‪ ،(١٤٣‬ﻛﺘﺎﺏ ﺍﻟﻮﺿﻮﺀ‪،‬‬ ‫ﺑﺎﺏ ﻭﺿﻊ ﺍﻟﻤﺎﺀ ﻋﻨﺪ ﺍﻟﺨﻼﺀ‪.٦٨/١ ،‬‬ ‫‪133‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻞ ﺍﻟﺘﻮﺣﻴﺪ‬ ‫ﻏﻴﺮ ﺍﻟﺘﻔﺴﻴﺮ‪ ،‬ﻭﻗﺎﻝ ﻗﻮﻡ‪ :‬ﺍﻟﺘﺄﻭﻳﻞ ﻭﺍﻟﺘﻔﺴﻴﺮ ﻛﻠﻪ ﺳﻮﺍﺀ؛ ﻭﻫﻮ ﻣﻌﺮﻓﺔ ﺍﻟﺤﻘﺎﺋﻖ‪،‬‬ ‫ﻭﺍﻟﺤﻘﻴﻘﺔ‪ ،‬ﻭﺍﻟﻌﺎﻗﺒﺔ)‪.(١‬‬ ‫ﻭﻳﺮﺗﺒﻂ ﺍﻟﺘﺄﻭﻳﻞ ﺑﻤﺎ ﻳﻮﺟﺪ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﺁﻳﺎﺕ ﻣﺘﺸﺎﺑﻬﺎﺕ‪ .‬ﺇﺫ ﻳﺤﺘﻮﻱ‬ ‫ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﺁﻳﺎﺕ ﻣﺤﻜﻤﺎﺕ ﻭﺃﺧﺮﻯ ﻣﺘﺸﺎﺑﻬﺔ‪ .‬ﻭﺫﻫﺐ ﺍﻟﺒﻌﺾ ﺇﻟﻰ ﺃﻥ ﺍﻟﻤﺘﺸﺎﺑﻪ‬ ‫ﻫﻮ ﻣﻦ ﻋﻠﻢ ﺍﷲ ﻓﺤﺴﺐ‪ ،‬ﻭﺫﻫﺐ ﺁﺧﺮﻭﻥ ﺇﻟﻰ ﺃﻧﻪ ﻟﻠﺮﺍﺳﺨﻴﻦ ﻓﻲ ﺍﻟﻌﻠﻢ ﻧﺼﻴﺐ‬ ‫ﻓﻲ ﻓﻬﻢ ﻫﺬﺍ ﺍﻟﻤﺘﺸﺎﺑﻪ ﻋﻠﻰ ﺃﺳﺎﺱ ﺃﻥ ﻳﺮﺟﻌﻮﺍ ﺇﻟﻰ ﺍﻟﻤﺤﻜﻢ ﺑﺎﻟﺘﺄﻭﻳﻞ‪.‬‬ ‫ﻣﺤﻜﻤﺎ‬ ‫‬‫ﻭﻳﺘﺤﺪﺙ ﺍﺑﻦ ﺑﺮﻛﺔ ﻋﻦ ﺃﻫﻤﻴﺔ ﺍﻟﺘﺄﻭﻳﻞ ﺑﺄﻧﻪ ﻟﻮ ﻛﺎﻥ ﺍﻟﻘﺮﺁﻥ ﻛﻠﻪ‬ ‫ﻻ ﻳﺤﺘﻤﻞ ﺍﻟﺘﺄﻭﻳﻞ‪ ،‬ﻭﻻ ﻳﻤﻜﻦ ﺍﻻﺧﺘﻼﻑ ﻓﻴﻪ ﻟﺴﻘﻄﺖ ﺍﻟﻤﺤﺒﺔ ﻓﻴﻪ‪ ،‬ﻭﺗﺒﻠﺪﺕ‬ ‫ﺍﻟﻌﻘﻮﻝ‪ ،‬ﻭﺑﻄﻞ ﺍﻟﺘﻔﺎﺿﻞ ﻭﺍﻻﺟﺘﻬﺎﺩ ﻓﻲ ﺍﻟﺴﺒﻖ ﺇﻟﻰ ﺍﻟﻔﻀﻞ‪ ،‬ﻭﺍﺳﺘﻮﺕ ﻣﻨﺎﺯﻝ‬ ‫ﺍﻟﻌﺒﺎﺩ‪ ،‬ﻭﺍﷲ ﻳﺘﻌﺎﻟﻰ ﺃﻥ ﻳﻔﻌﻞ ﻣﺎ ﻫﺬﺍ ﺳﺒﻴﻠﻪ‪ ،‬ﺑﻞ ﺍﻟﻮﺍﺟﺐ ﻓﻲ ﺣﻜﻤﺘﻪ ﻭﺭﺣﻤﺘﻪ‬ ‫ﻣﺤﻜﻤﺎ ﻟﻴﻜﻮﻥ ﺃﺻﻼ ﻳﺮﺟﻊ ﺇﻟﻴﻪ‪ ،‬ﻭﺑﻌﻀﻪ‬ ‫‬‫ﻣﺎ ﺻﻨﻊ ﻭﻗﺪﺭ ﻓﻴﻪ‪ ،‬ﺇﺫ ﺟﻌﻞ ﺑﻌﻀﻪ‬ ‫ﻣﺘﺸﺎﺑﻬﺎ ﻳﺤﺘﺎﺝ ﻓﻴﻪ ﺇﻟﻰ ﺍﻻﺳﺘﺨﺮﺍﺝ ﻭﺍﻻﺳﺘﻨﺒﺎﻁ ﻭﺭﺩﻩ ﺇﻟﻰ ﺍﻟﻤﺤﻜﻢ ﻭﺇﻋﻤﺎﻝ‬ ‫‬ ‫ﺍﻟﻌﻘﻮﻝ ﻭﺍﻟﻔﻜﺮ؛ ﻟﻴﺴﺘﺤﻖ ﺑﺬﻟﻚ ﺍﻟﺜﻮﺍﺏ ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﻌﻮﺽ)‪.(٢‬‬ ‫ﻭﻋﺮﻓﻪ ﺍﻟﺴﺎﻟﻤﻲ ﺑﺄﻧﻪ »ﺣﻤﻞ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﺍﻟﻤﺤﺘﻤﻞ ﺍﻟﻤﺮﺟﻮﺡ ﻣﻦ ﻣﻌﺎﻧﻲ‬ ‫‪‬‬ ‫ﻭﺑﻌﻴﺪﺍ«)‪.(٣‬‬ ‫‬‫ﻗﺮﻳﺒﺎ‬ ‫ﺍﻟﻠﻔﻆ ﻭﻫﻮ ‬ ‫ﻭﻣﻦ ﺩﻭﺍﻓﻊ ﺍﻟﺘﺄﻭﻳﻞ‪:‬‬ ‫‪ ١‬ ﺗﻨﺰﻳﻪ ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﻤﺎ ﻳﻮﻫﻢ ﺍﻟﺘﺸﺒﻴﻪ ﺑﺨﻠﻘﻪ‪.‬‬ ‫‪ ٢‬ ﺭﻓﻊ ﺍﻟﺘﻨﺎﻗﺾ ﺍﻟﻤﻮﻫﻮﻡ ﻋﻦ ﺍﻟﻨﺼﻮﺹ ﺍﻟﺸﺮﻋﻴﺔ‪.‬‬ ‫)‪ (١‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٤٤‬‬ ‫)‪ (٢‬ﺍﺑﻦ ﺑﺮﻛﺔ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٥٦‬ ‪.٥٧‬‬ ‫)‪ (٣‬ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﺍﻟﻤﺸﺎﺭﻕ‪ ،‬ﺹ ‪.٣٣٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪134‬‬ ‫ﻭﻳﺪﻝ ﻋﻠﻰ ﻣﺸﺮﻭﻋﻴﺔ ﺍﻟﺘﺄﻭﻳﻞ‪:‬‬ ‫ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾ 7 6 5 43 2 1 ﴿ :‬ﺍﻟﺸﻮﺭﻯ‪.[١١ :‬‬‫‬ ‫ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪q p o n m l k j i h g﴿ :‬‬‫‬ ‫‪] ﴾ s r‬ﺁﻝ ﻋﻤﺮﺍﻥ‪.[٧ :‬‬ ‫ﻓﻌﻞ ﺍﻟﺼﺤﺎﺑﺔ ﻛﺎﺑﻦ ﻋﺒﺎﺱ ﻭﻏﻴﺮﻩ‪.‬‬‫‬ ‫ﺩﺃﺏ ﺍﻟﻌﺮﺏ ﻓﻲ ﺍﺳﺘﺨﺪﺍﻡ ﺍﻟﻤﺠﺎﺯ ﻓﻲ ﻟﻐﺘﻬﻢ‪.‬‬‫‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻫﻮ ﺍﻟﺘﻨﺰﻳﻪ ﺍﻟﻤﻄﻠﻖ ﻟﻠﺒﺎﺭﻱ ‪، 8‬‬ ‫‬‫ﻭﺑﻤﺎ ﺃﻥ ﺍﻷﺻﻞ ﺍﻟﻌﺎﻡ ﻓﻲ ﻋﻘﻴﺪﺓ‬ ‫ﻭﻛﻞ ﻣﺎ ﺃﻭﻫﻢ ﺑﺎﻟﺘﺸﺒﻴﻪ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺃﻭ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ ﺍﻟﺜﺎﺑﺘﺔ ﻋﻨﺪﻫﻢ‬ ‫ﻳﺠﺐ ﺗﺄﻭﻳﻠﻪ ﺑﻤﺎ ﻳﻨﺎﺳﺐ ﺍﻟﺘﻨﺰﻳﻪ ﻭﻻ ﻳﺆﺩﻱ ﺇﻟﻰ ﺍﻟﺘﺸﺒﻴﻪ‪.‬‬ ‫ﺃﺳﺎﺳﺎ‪ ،‬ﻭﺗﻌﺘﺒﺮ‬ ‫‬‫ﺍﻹﺑﺎﺿﻴﺔ ﻋﻠﻰ ﻣﻨﻬﺞ ﻳﻌﺘﻤﺪ ﻋﻠﻰ ﺍﻟﺘﺄﻭﻳﻞ‬ ‫‬‫ﻭﻗﺪ ﻗﺎﻣﺖ ﻣﺪﺭﺳﺔ‬ ‫ﺻﺤﻴﺤﺎ ﺇﺫ ﻟﻢ ﻳﺘﺄﻭﻝ ﻣﺎ ﺗﺸﺎﺑﻪ ﻣﻨﻪ ﺗﺄﻭﻳﻼ ﻳﺘﻮﺍﻓﻖ‬ ‫‬‫ﻓﻬﻤﺎ‬ ‫ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻻ ﻳﻤﻜﻦ ﻓﻬﻤﻪ ‬ ‫ﻣﻊ ﻣﺤﻜﻤﻪ‪ ،‬ﻭﻳﺆﻛﺪ ﻫﺬﺍ ﺍﻟﻤﻌﻨﻰ ﺗﺒﻐﻮﺭﻳﻦ ﻗﺎﺋﻼ‪» :‬ﻭﻟﻮ ﺣﻤﻞ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﻇﺎﻫﺮﻩ‬ ‫ﻣﺪﻟﻼ ﻋﻠﻰ ﺻﺪﻕ ﻗﻮﻟﻪ ﺑﺤﺪﻳﺚ ﻟﻠﺮﺑﻴﻊ ﺑﻦ ﺣﺒﻴﺐ‪» :‬ﻣﺎ ﻣﻦ‬‫‬‫)‪(١‬‬ ‫ﻟﺘﻨﺎﻗﺾ ﻭﺗﻜﺎﺫﺏ«‬ ‫ﻛﻼﻡ ﺇﻻ ﻭﻟﻪ ﻭﺟﻬﺎﻥ ﻓﺎﺣﻤﻠﻮﺍ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﺃﺣﺴﻨﻪ«)‪.(٢‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺍﻷﻟﻔﺎﻅ ﺍﻟﺘﻲ ﻳﻮﻫﻢ ﻇﺎﻫﺮﻫﺎ‬ ‫‬‫ﻭﻭﻓﻖ ﻫﺬﺍ ﺍﻟﻤﻨﻬﺞ ﺍﻟﺘﻨﺰﻳﻬﻲ ﻓﻬﻢ‬ ‫ﺗﺸﺒﻴﻪ ﺍﷲ ﺗﻌﺎﻟﻰ ﺑﺨﻠﻘﻪ‪ ،‬ﻓﺄﻭﻟﻮﻫﺎ ﺑﻤﺎ ﻳﺘﻮﺍﻓﻖ ﻭﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﻛﻤﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪،‬‬ ‫ﻣﻨﻬﺎ‪ :‬ﺍﻟﻌﻴﻦ‪ ،‬ﻭﺍﻟﻮﺟﻪ‪ ،‬ﻭﺍﻟﻤﺠﻲﺀ‪ ،‬ﻭﺍﻻﺳﺘﻮﺍﺀ‪ ،‬ﻭﺍﻷﺻﺎﺑﻊ‪ ،‬ﻭﺍﻟﻨﺰﻭﻝ ﻭﺍﻟﻘﺪﻡ‪.‬‬ ‫ﻭﻻ ﻳﺼﺎﺭ ﺇﻟﻰ ﺍﻟﺘﺄﻭﻳﻞ ﺇﻻ ﻭﻓﻖ ﺿﻮﺍﺑﻂ‪ ،‬ﺃﻫﻤﻬﺎ‪:‬‬ ‫ﻣﺮﺟﻮﺣﺎ‪.‬‬ ‫‬‫ﻛﻮﻥ ﺍﻟﻈﺎﻫﺮ‬‫‬ ‫)‪ (١‬ﺗﺒﻐﻮﺭﻳﻦ ﺑﻦ ﻋﻴﺴﻰ ﺍﻟﻤﻠﺸﻮﻃﻲ‪ :‬ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﻭﻧﻴﺲ ﻋﺎﻣﺮ‪) ،‬ﺩ‪ .‬ﺕ(‪ ،‬ﺹ ‪.١٤‬‬ ‫ﻭﺳﻨﺬﻛﺮﻩ ﻓﻴﻤﺎ ﺑﻌﺪ‪ :‬ﺗﺒﻐﻮﺭﻳﻦ‪ :‬ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‪.‬‬ ‫)‪ (٢‬ﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺣﺒﻴﺐ‪ :‬ﺍﻟﻤﺴﻨﺪ‪ ،‬ﺝ ‪ ،٣‬ﺹ ‪.١٦٣‬‬ ‫‪135‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻞ ﺍﻟﺘﻮﺣﻴﺪ‬ ‫ﻭﺟﻮﺩ ﺍﻟﺪﻟﻴﻞ ﺍﻟﺼﺎﺭﻑ ﻋﻦ ﺍﻟﻈﺎﻫﺮ‪ ،‬ﻭﻫﺬﺍ ﻣﻌﻨﻰ ﻗﻮﻟﻬﻢ‪ :‬ﻻ ﻳﻌﺪﻝ ﻋﻦ‬‫‬ ‫ﺍﻟﻈﺎﻫﺮ ﺇﻻ ﺑﺪﻟﻴﻞ‪.‬‬ ‫ﻗﻮﺓ ﺍﻟﺪﻟﻴﻞ ﺍﻟﺼﺎﺭﻑ‪.‬‬‫‬ ‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻈﺎﻫﺮ ﻭﺗﺄﻭﻳﻠﻪ ﻇﻨﻴﻴﻦ ﻓﻘﺪ ﺫﻫﺐ ﺑﻌﻀﻬﻢ ﺇﻟﻰ ﺃﻥ ﺍﻷﺧﺬ ﺑﺎﻟﻈﺎﻫﺮ‬ ‫ﺃﻭﻟﻰ؛ ﻷﻧﻪ ﺍﻷﺻﻞ‪ .‬ﻭﺫﻫﺐ ﺁﺧﺮﻭﻥ ﺇﻟﻰ ﺃﻥ ﺍﻷﺧﺬ ﺑﺎﻟﺪﻟﻴﻞ ﺍﻟﻈﻨﻲ ﺃﻭﻟﻰ‪ ،‬ﻭﺇﻥ‬ ‫ﺗﻌﺎﺭﺽ ﺍﻟﻌﻤﻮﻡ ﻭﺃﺧﺒﺎﺭ ﺍﻵﺣﺎﺩ ﻭﺍﻟﻈﺎﻫﺮ‪ ،‬ﻓﺎﻷﻭﻻﻥ ﺃﻗﻮﻯ ﻣﻦ ﺍﻟﻈﺎﻫﺮ‪ ،‬ﺧﻼﻓﺎ‬ ‫ﻟﻠﺤﻨﻔﻴﺔ ﺍﻟﻘﺎﺋﻠﻴﻦ‪ :‬ﺇﻥ ﺣﻜﻢ ﺍﻟﻈﺎﻫﺮ ﻗﻄﻌﻲ ﻓﻼ ﻳﻌﺪﻝ ﻋﻨﻪ ﺇﻻ ﺑﻘﻄﻌﻲ‪.‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﻓﺬﻛﺮ‬ ‫‬‫ﻭﻭﺭﺩ ﺍﺳﺘﻌﻤﺎﻝ ﻛﻠﻤﺔ »ﺍﻟﺘﺄﻭﻳﻞ« ﺑﻤﻌﻨﻰ ﺍﻟﺘﻔﺴﻴﺮ ﻓﻲ ﻛﺘﺐ‬ ‫ﺍﺑﻦ ﺑﺮﻛﺔ ﺃﻥ »ﺍﻟﺼﻼﺓ ﻛﻠﻬﺎ ﻓﺮﻳﻀﺔ‪ ،‬ﺇﻻ ﺃﻥ ﺻﻔﺘﻬﺎ ﺗﺄﻭﻳﻞ‪ ،‬ﻭﺟﻤﻠﺘﻬﺎ ﺗﻨﺰﻳﻞ‪،‬‬ ‫ﻭﺍﻟﻮﺿﻮﺀ ﻛﻠﻪ ﻓﺮﻳﻀﺔ‪ ،‬ﻭﺻﻔﺘﻪ ﺗﺄﻭﻳﻞ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﺤﺞ ﻛﻠﻪ ﻓﺮﻳﻀﺔ‪ ،‬ﻭﺻﻔﺘﻪ‬ ‫ﺑﺴﻨ‪‬ﺔ ﺍﻟﻨﺒﻲ ﮊ‬ ‫ﺗﺄﻭﻳﻞ« ﻭﻣﻌﻨﻰ ﺍﻟﺘﺄﻭﻳﻞ ﻫﻨﺎ ﺗﻔﺴﻴﺮ ﻭﺑﻴﺎﻥ ﺍﻟﻘﺮﺁﻥ ﻟﻬﺬﻩ ﺍﻟﻔﺮﻳﻀﺔ ‬ ‫ﻗﻮﻻ ﻭﻓﻌﻼ)‪.(١‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺍﻟﺘﺄﻭﻳﻞ ﺿﺪ ﺍﻟﻤﺸﺒﻬﺔ‪ ،‬ﻭﻫﻢ ﺍﻟﺬﻳﻦ ﺣﻤﻠﻮﺍ ﻇﻮﺍﻫﺮ‬ ‫‬‫ﻭﺗﺴﺘﺨﺪﻡ‬ ‫ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺟﻤﻴﻊ ﺃﻭﺻﺎﻑ ﺍﷲ ‪ 8‬ﻋﻠﻰ ﻣﺎ ﻳﻌﻘﻠﻮﻧﻪ ﻣﻦ ﺃﻧﻔﺴﻬﻢ ﻭﺃﺭﻭﺍﺣﻬﻢ‪،‬‬ ‫ﻭﻭﺻﻔﻮﺍ ﺍﻟﺒﺎﺭﻱ ﻧﻔﺴﻪ ﺑﻤﺎ ﻳﻠﻴﻖ ﺑﻪ ﻣﻦ ﺍﻟﺼﻔﺎﺕ ﻓﻘﺼﺮﻭﻫﺎ ﻋﻠﻰ ﻣﺎ ﻳﻌﻘﻠﻮﻧﻪ ﻣﻦ‬ ‫ﺃﻧﻔﺴﻬﻢ‪ ،‬ﻋﻠﻰ ﺃﻧﻬﻢ ﻳﺸﻬﺪﻭﻥ ﻋﻠﻰ ﺍﻷﺻﻞ ﺍﻷﻭﻝ)‪ ،(٢‬ﻭﻫﻮ ﻗﻮﻟﻪ‪2 1 ﴿ :‬‬ ‫‪] ﴾ 3‬ﺍﻟﺸﻮﺭﻯ‪.[١١ :‬‬ ‫ﺃﻣﺎ ﺍﻟﺤﺸﻮﻳﺔ ﻓﻘﺪ ﺃﻭﺟﺒﻮﺍ ﺟﻤﻴﻊ ﺃﻭﺻﺎﻑ ﺍﻟﺒﺎﺭﻱ ﺳﺒﺤﺎﻧﻪ ﻋﻠﻰ ﺃﻧﻬﺎ‬ ‫ﺟﺴﻤﺎﻧﻴﺔ‪ ،‬ﻭﺫﻫﺒﻮﺍ ﻓﻲ ﻭﺟﻬﻪ ﺇﻟﻰ ﻭﺟﻮﻫﻬﻢ‪ ،‬ﻭﻓﻲ ﻋﻴﻨﻪ ﺇﻟﻰ ﺃﻋﻴﻨﻬﻢ‪ ،‬ﻭﻓﻲ ﺃﻳﺪﻳﻪ‬ ‫ﺇﻟﻰ ﺃﻳﺪﻳﻬﻢ‪ ،‬ﻭﻓﻲ ﺇﺻﺒﻌﻪ ﺇﻟﻰ ﺃﺻﺎﺑﻌﻬﻢ‪ ،‬ﻭﻓﻲ ﻧﻔﺴﻪ ﺇﻟﻰ ﺃﻧﻔﺴﻬﻢ‪ ،‬ﻭﻓﻲ ﻋﻠﻤﻪ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٨٨‬ ‪.٨٩‬‬ ‫‬‫)‪ (١‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫)‪ (٢‬ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪ :‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.١١٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪136‬‬ ‫ﺇﻟﻰ ﻋﻠﻤﻬﻢ‪ ،‬ﻭﻓﻲ ﺟﻨﺒﻪ ﺇﻟﻰ ﺟﻨﻮﺑﻬﻢ‪ ،‬ﻭﻓﻲ ﺍﺳﺘﻮﺍﺋﻪ ﺇﻟﻰ ﺍﺳﺘﻮﺍﺋﻬﻢ‪ ،‬ﻭﻓﻲ ﻋﺮﺷﻪ‬ ‫ﺇﻟﻰ ﻋﺮﻭﺷﻬﻢ‪ ،‬ﻭﻓﻲ ﻛﺮﺳﻴﻪ ﺇﻟﻰ ﻛﺮﺍﺳﻴﻬﻢ‪ ،‬ﻭﻓﻲ ﻛﻼﻣﻪ ﺇﻟﻰ ﻛﻼﻣﻬﻢ‪ ،‬ﻭﻓﻲ ﻓﻌﻠﻪ‬ ‫ﺇﻟﻰ ﺃﻓﻌﺎﻟﻬﻢ‪ ،‬ﻭﻓﻲ ﺣﻴﺎﺗﻪ ﻭﻋﻠﻤﻪ ﻭﻗﺪﺭﺗﻪ ﻭﺇﺭﺍﺩﺗﻪ ﻭﺑﺼﺮﻩ ﺇﻟﻰ ﺟﻤﻴﻊ ﻣﺎ ﻳﻌﻘﻠﻮﻧﻪ‬ ‫ﻣﻦ ﺃﻧﻔﺴﻬﻢ‪ ،‬ﻭﺗﺮﻛﻮﺍ ﺍﻟﻈﺎﻫﺮ ﺍﻟﻤﻌﻘﻮﻝ ﺇﻟﻰ ﺍﻟﺒﺎﻃﻞ ﺍﻟﻤﺠﻬﻮﻝ)‪.(١‬‬ ‫ﻭﺍﻟﻤﺸﺒﻬﺔ ﻭﻗﻔﻮﺍ ﻋﻠﻰ ﻇﺎﻫﺮ ﺍﻷﻟﻔﺎﻅ ﺍﻟﻤﻮﻫﻤﺔ ﻟﺘﺸﺒﻴﻪ ﺍﷲ ‪ 4‬ﺑﺨﻠﻘﻪ‪،‬‬ ‫ﻛﺎﻟﻨﺼﻮﺹ ﺍﻟﺘﻲ ﺗﻨﺴﺐ ﺇﻟﻰ ﺍﷲ ﺍﻟﺤﺮﻛﺔ‪ ،‬ﻣﺜﻞ ﺍﻟﻤﺠﻲﺀ‪ ،‬ﻭﺍﻟﻨﺰﻭﻝ‪ ،‬ﺃﻭ ﺍﻟﺠﻮﺍﺭﺡ‬ ‫ﻛﺎﻟﻴﺪ ﻭﺍﻟﻴﻤﻴﻦ‪ ،‬ﻭﺍﻟﻮﺟﻪ ﻭﺍﻟﻌﻴﻦ‪.‬‬ ‫ﻭﺍﻟﺬﻳﻦ ﺍﻋﺘﻤﺪﻭﺍ ﻋﻠﻰ ﺍﻟﺘﺸﺒﻴﻪ ﺻﻨﻔﺎﻥ‪:‬‬ ‫‪ ١‬ ﺍﻟﺬﻳﻦ ﺻﺮﺣﻮﺍ ﺑﺎﻟﺘﺠﺴﻴﻢ ﻋﻠﻰ ﺣﻘﻴﻘﺘﻪ‪ ،‬ﻭﺑﺎﻟﺠﻮﺍﺭﺡ ﻭﺍﻷﻋﻀﺎﺀ ﻭﻟﻮﺍﺯﻡ‬ ‫ﺍﻟﺠﺴﻤﺎﻧﻴﺔ‪ ،‬ﻛﺘﺨﺮﻳﻖ ﺍﻟﺤﺠﺐ‪ ،‬ﻭﻣﺨﺎﻟﻄﺔ ﺍﻟﻨﺎﺱ ﻓﻲ ﺍﻷﺳﻮﺍﻕ‪ ،‬ﻭﺳﻤﻮﺍ‬ ‫ﻣﺠﺴﻤﺔ‪.‬‬ ‫‪ ٢‬ ﻭﺻﻨﻒ ﺛﺎﻥ ﻣﻦ ﺍﻟﻤﺸﺒﻬﺔ ﻟﻢ ﻳﺼﺮﺣﻮﺍ ﺑﺎﻟﺠﺴﻤﺎﻧﻴﺔ‪ ،‬ﻟﻜﻦ ﻏﻠﻄﻮﺍ ﻓﻲ ﺍﻟﺼﻔﺎﺕ‬ ‫ﻭﻣﻌﺎﻧﻲ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻛﺎﻟﻐﺎﻟﻄﻴﻦ ﻓﻲ ﺍﻟﺮﺅﻳﺔ‪ ،‬ﻭﻓﻲ ﺍﻻﺳﺘﻮﺍﺀ‪ ،‬ﻭﻓﻲ ﺍﻟﺼﻔﺎﺕ‪.‬‬ ‫ﻭﺍﻷﻭﻟﻰ ﺍﻹﻋﺮﺍﺽ ﻋﻦ ﻫﺬﻩ ﺍﻷﻟﻘﺎﺏ‪ ،‬ﻭﺍﻻﻛﺘﻔﺎﺀ ﺑﻮﺻﻒ ﺍﻟﺼﻮﺍﺏ ﻭﺍﻟﺨﻄﺄ‬ ‫ﻓﻲ ﺍﻟﺼﻔﺎﺕ‪ ،‬ﻣﻦ ﺩﻭﻥ ﺇﻟﺰﺍﻡ ﻟﻶﺧﺮ ﻭﻻ ﺣﻜﻢ ﻋﻠﻴﻪ ﺑﻤﺎ ﻻ ﻳﺮﺿﻲ ﺍﷲ)‪.(٢‬‬ ‫ﻭﻳﻌﻠﻞ ﺍﻟﻮﺍﺭﺟﻼﻧﻲ ﺷﺒﻬﺎﺕ ﺍﻟﻤﺸﺒﻬﺔ ﺃﻥ ﺍﻟﻘﻮﻡ ﺇﻧﻤﺎ ﺫﻫﺐ ﺑﻬﻢ ﻟﻬﺬﺍ‬ ‫ﺧﺼﻠﺘﺎﻥ‪:‬‬ ‫ﺇﺣﺪﺍﻫﻤﺎ‪ :‬ﺍﻟﻠﻐﺔ‪ ،‬ﻭﺫﻟﻚ ﺃﻧﻬﻢ ﻧﻈﺮﻭﺍ ﺗﻘﺎﺳﻴﻢ ﺍﻷﻓﻌﺎﻝ ﻭﺍﻟﺤﺮﻭﻑ ﻓﻲ ﺍﻟﻠﻐﺔ‪،‬‬‫‬ ‫ﺃﻗﺴﺎﻣﺎ ﻛﺜﻴﺮﺓ ﻣﻦ‬ ‫‬‫ﻓﻜﻞ ﻟﻔﻈﺔ ﺗﻘﺘﻀﻲ ﻣﻌﻨﻰ ﺍﻷﺟﺴﺎﻡ ﻭﺣﺮﻛﺎﺗﻬﺎ ﻓﺎﻧﻘﺴﻤﺖ‬ ‫ﺃﺟﻞ ﺟﻬﺔ ﺍﻷﻋﻴﺎﻥ ﻭﺍﻷﺯﻣﺎﻥ ﻭﺍﻟﻤﻜﺎﻥ‪ ..‬ﻭﻧﺴﻮﺍ ﻣﺎ ﺫﻛﺮﻭﺍ ﺑﻪ ﻣﻦ ﻗﺒﻞ ﺃﻥ ﺍﷲ‬ ‫)‪ (١‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ١١٢‬ ‪.١١٣‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٤٩٢‬‬ ‫‬‫)‪ (٢‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫‪137‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻞ ﺍﻟﺘﻮﺣﻴﺪ‬ ‫ﻟﻴﺲ ﻛﻤﺜﻠﻪ ﺷﻲﺀ‪ ،‬ﻓﺸﺒﻬﻮﺍ ﺍﻟﺬﺍﺕ ﺍﻟﺘﻲ ﻻ ﺗﺘﺠﺰﺃ ﻭﻻ ﺗﺤﻠﻬﺎ ﺍﻷﻋﺮﺍﺽ‬ ‫ﺑﺎﻷﺟﺴﺎﻡ ﺍﻟﺘﻲ ﺗﺘﺠﺰﺃ ﻭﺗﺤﻠﻬﺎ ﺍﻷﻋﺮﺍﺽ‪ ،‬ﻭﻟﻢ ﻳﻨﻈﺮﻭﺍ ﺑﻌﻴﻦ ﺍﻟﺤﻘﻴﻘﺔ ﺇﻟﻰ‬ ‫ﻣﺎ ﻫﻮ ﻓﻮﻕ ﺍﻟﻤﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ﻭﻟﻢ ﻳﺸﺒﻪ ﺷﻴ ﺌﺎ ﻣﻦ ﺍﻷﻋﻴﺎﻥ‪.‬‬ ‫ﺇﻥ ﺍﻟﺬﻱ ﻳﻈﻬﺮ ﻓﻲ ﺍﻷﻋﻴﺎﻥ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻤﻘﺘﻀﻰ ﻭﺍﺣﺪ‪ ،‬ﻭﺇﻥ ﺍﺧﺘﻠﻔﺖ‬ ‫ﺍﻷﻟﻔﺎﻅ‪ ،‬ﻓﺘﻜﻮﻥ ﺃﺧﺒﺎﺭﻙ ﻋﻦ ﺫﺍﺕ ﺍﻟﺒﺎﺭﻱ ﺳﺒﺤﺎﻧﻪ ﻫﻮ ﺍﻹﺧﺒﺎﺭ ﻋﻦ ﻣﺸﻴﺌﺘﻪ‬ ‫ﻭﻋﻦ ﻏﻴﺒﻪ ﻭﻣﻌﻨﺎﻩ‪ ،‬ﻭﺇﻥ ﺍﺧﺘﻠﻔﺖ ﺍﻷﻟﻔﺎﻅ ﻓﻠﻴﺲ ﻓﻲ ﺫﻟﻚ ﻣﺎ ﻳﻘﺘﻀﻲ ﺍﻟﻐﻴﺮ‪.‬‬ ‫ﻭﺇﻣﺎ ﺳﻬﻢ ﺍﻟﻤﻜﺎﻥ ﻓﺎﺧﺘﻼﻑ ﺍﻷﻣﻜﻨﺔ ﻻ ﻳﻮﺟﺐ ﺍﺧﺘﻼﻑ ﺍﻟﺬﺍﺕ‪ ،‬ﻭﻛﺬﻟﻚ ﻓﻲ‬ ‫ﺍﻟﺰﻣﺎﻥ‪.‬‬ ‫ﻟﻔﻈﺎ ﻭﺃﻏﻔﻠﻮﻫﺎ ﻓﻲ ﺍﻟﻤﻌﻨﻰ)‪.(١‬‬ ‫ﻭﺍﻟﺨﺼﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺃﻧﻬﻢ ﺁﻣﻨﻮﺍ ﺑﺎﻟﻮﺣﺪﺍﻧﻴﺔ ‬‫‬ ‫ﻭﺳﻤﻌﺎ‬ ‫‬‫ﻭﻋﻠﻤﺎ ﻭﻗﺪﺭﺓ ﻭﺇﺭﺍﺩﺓ ﻭﻣﺸﻴﺌﺔ‬ ‫‬‫ﺍﻹﺑﺎﺿﻴﺔ ﻟﻺﻟﻪ ﻭﺟﻮ ﺩﺍ ﻭﺣﻴﺎﺓ‬ ‫‬‫ﻭﺗﺜﺒﺖ‬ ‫ﻭﺑﺼﺮﺍ ﻭﺳﺎﺋﺮ ﻣﺎ ﻭﺻﻒ ﺑﻪ ﻧﻔﺴﻪ ﻓﻲ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻓﺈﻥ ﻧﻔﻲ ﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ ﻋﻦ ﺍﻟﺒﺎﺭﻱ‬ ‫‬ ‫ﺳﺒﺤﺎﻧﻪ ﺑﻌﺪ ﺇﺛﺒﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺇﻳﺎﻩ ﻣﺤﺎﻻ‪ ،‬ﻭﺃﻣﺎ ﺗﺸﺒﻴﻬﻬﺎ ﺑﺄﻧﻔﺴﻨﺎ ﻓﻤﺤﺎﻝ‪ ،‬ﻭﺫﻟﻚ ﻷﻥ‬ ‫ﻓﻴﻪ ﺗﺸﺒﻴﻪ ﺑﺨﻠﻘﻪ‪ .‬ﻓﻠﻢ ﻳﺒﻖ ﺇﻻ ﺍﻹﻳﻤﺎﻥ ﺑﻤﺎ ﻭﺻﻒ ﺑﻪ ﻧﻔﺴﻪ‪ ،‬ﻭﻧﻔﻲ ﻣﺎ ﻳﺸﺎﺑﻬﻨﺎ ﻣﻦ‬ ‫ﺫﻟﻚ)‪.(٢‬‬ ‫‪U@ ٤٢‬و < ا ‪Q‬‬ ‫ﺍﻟﻮﺟﻪ ﻋﻨﺪ ﺍﻟﻌﺮﺏ ﻋﻠﻰ ﻣﻌﺎﻥﻣﺨﺘﻠﻔﺔ‪:‬‬ ‫ﺃﺣﺪﻫﺎ‪ :‬ﺃﻥ ﻳﺮﺍﺩ ﺑﻬﺎ ﺍﻟﺸﻲﺀ ﻧﻔﺴﻪ‪.‬‬ ‫ﺗﻘﻮﻝ ﺍﻟﻌﺮﺏ‪ :‬ﻫﺬﺍ ﻭﺟﻪ ﺍﻷﻣﺮ‪ ،‬ﻭﻭﺟﻪ ﺍﻟﺮﺃﻱ‪ ،‬ﻭﻭﺟﻪ ﺍﻟﻘﻮﻡ‪ ،‬ﻭﻭﺟﻪ ﺍﻟﻤﺘﺎﻉ‪،‬‬ ‫ﺇﺫﺍ ﺃﺧﺒﺮﺕ ﻋﻦ ﺍﻟﺸﻲﺀ ﺑﻌﻴﻨﻪ‪ ،‬ﻭﻫﺬﺍ ﻭﺟﻪ ﺍﻟﻄﺮﻳﻖ‪ ،‬ﺃﻱ‪ :‬ﻫﻮ ﺍﻟﻄﺮﻳﻖ ﻧﻔﺴﻪ‪.‬‬ ‫)‪ (١‬ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪ :‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.١٤٣‬‬ ‫)‪ (٢‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.١١٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪138‬‬ ‫ﻭﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﻧﻲ‪ :‬ﻗﻮﻝ‪ :‬ﻣﺎ ﺃﻋﺮﺽ ﻭﺟﻪ ﻓﻼﻥ‪ ،‬ﻭﻟﻔﻼﻥ ﻭﺟﻪ ﻣﺸﺮﻕ ﻳﺮﺍﺩ ﺑﻪ‪:‬‬ ‫ﺍﻻﻧﺒﺴﺎﻁ ﻓﻲ ﺗﺠﺎﺭﺗﻪ‪ ،‬ﻭﺍﻟﻘﺪﺭ ﻋﻨﺪ ﻗﻮﻣﻪ‪ .‬ﻭﻳﻘﺎﻝ‪ :‬ﻓﻼﻥ ﻭﺟﻪ ﻣﻦ ﻭﺟﻮﻩ ﻗﻮﻣﻪ‪،‬‬ ‫ﺃﻱ‪ :‬ﻣﻦ ﻋﻈﻤﺎﺋﻬﻢ‪.‬‬ ‫ﻭﻛﻞ ﻫﺬﻩ ﺍﻟﻤﻌﺎﻧﻲ‪ :‬ﻋﻦ ﺍﷲ ‪ 8‬ﻣﻨﻔﻴﺔ ﺇﻻ ﺍﻟﻤﻌﻨﻰ ﺍﻷﻭﻝ‪ ،‬ﻭﻫﻮ‪ :‬ﺃﻥ ﻭﺟﻪ‬ ‫ﺍﻟﺸﻲﺀ ﻭﻫﻮ ﺍﻟﺸﻲﺀ ﻧﻔﺴﻪ ﻻ ﻏﻴﺮﻩ‪ .‬ﻭﻗﻮﻟﻪ‪﴾ j i h g f ﴿ :‬‬ ‫]ﺍﻟﻘﺼﺺ‪ [٨٨ :‬ﺃﻱ‪ :‬ﻛﻞ ﺍﻷﻋﻤﺎﻝ ﺗﻀﻤﺤﻞ‪ ،‬ﺯﺍﺋﻞ ﻧﻔﻌﻬﺎ ﺇﻻ ﻣﺎ ﺍﻟﺘﻤﺲ ﺑﻪ ﻭﺟﻪ ﺍﷲ‬ ‫ﺗﻌﺎﻟﻰ‪ ،‬ﻭﺗﻘﺮﺏ ﺑﻪ ﺇﻟﻴﻪ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻛﻞ ﺷﻲﺀ ﻫﺎﻟﻚ ﺇﻻ ﻭﺟﻬﻪ‪ ،‬ﺃﻱ‪ :‬ﺇﻻ ﺍﷲ ‪. 8‬‬ ‫ﻭﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﻟﻪ ﻭﺟﻪ ﻋﻠﻰ ﻣﺎ ﻳﻔﻌﻞ ﻣﻦ ﻭﺟﻮﻩ ﺍﻷﺟﺴﺎﻡ؛‬ ‫ﻷﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﻟﻴﺲ ﺑﺠﺴﻢ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﻋﻠﻴﻪ ﺍﻟﺘﺒﻌﻴﺾ‪ ،‬ﻓﻴﻜﻮﻥ ﻭﺟﻬﻪ ﺑﻌﻀﻪ‪،‬‬ ‫ﻗﺎﺿﻴﺎ ﻋﻠﻰ ﺣﺪﻭﺛﻪ‪،‬‬ ‫‬‫ﻷﻥ ﻣﻦ ﻛﺎﻥ ﻛﺬﻟﻚ ﻛﺎﻥ ﺫﺍ ﺗﺮﻛﻴﺐ‪ ،‬ﻭﺗﺼﻮﻳﺮ‪ ،‬ﻭﻛﺎﻥ ﺗﺮﻛﻴﺒﻪ‬ ‫ﻗﺎﺿﻴﺎ ﻋﻠﻰ ﺣﺪﻭﺛﻬﺎ‪ ،‬ﻷﻥ ﻣﻦ ﺟﺎﺯ ﻋﻠﻴﻪ ﺍﻻﺟﺘﻤﺎﻉ ﺟﺎﺯ‬ ‫‬‫ﻛﻤﺎ ﺃﻥ ﺗﺮﻛﻴﺐ ﺍﻷﺟﺴﺎﻡ‬ ‫ﺑﺪ ﺃﻥ‬ ‫ﻋﻠﻴﻪ ﺍﻻﻓﺘﺮﺍﻕ‪ ،‬ﻭﺍﻻﺟﺘﻤﺎﻉ ﻭﺍﻻﻓﺘﺮﺍﻕ ﻫﻤﺎ ﻋﻴﻦ ﺍﻟﻤﺠﺘﻤﻊ‪ ،‬ﻭﺍﻟﻤﻔﺮﻕ‪ ،‬ﻭﻻ ‬ ‫ﻳﻜﻮﻧﺎ ﻣﺤﺪﺛﻴﻦ‪.‬‬ ‫ﻗﺪﻳﻤﺎﻟﻢ ﻳﺠﺰ ﻋﻠﻴﻪ ﺍﻻﺟﺘﻤﺎﻉ‪ ،‬ﻭﻻ ﺍﻻﻓﺘﺮﺍﻕ‪ .‬ﻭﻻ‬ ‫‬‫ﻓﻠﻤﺎ ﻛﺎﻥ ﺍﷲ ‪8‬‬ ‫ﻳﺠﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺫﺍ ﺟﺴﻢ ﻣﺘﺒﻌﺾ‪ .‬ﻭﻛﺬﻟﻚ ﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺫﺍ ﻭﺟﻪ ﻋﻠﻰ‬ ‫ﻣﺎ ﻳﻌﻘﻞ ﻣﻦ ﻭﺟﻮﻩ ﺍﻷﺟﺴﺎﻡ‪ ،‬ﻭﺇﻧﻤﺎ ﺫﻛﺮ ﺍﻟﻮﺟﻪ ﷲ ﺗﻌﺎﻟﻰ ﻋﻠﻰ ﺟﻬﺔ ﺍﻟﺘﻮﺳﻊ‬ ‫ﻭﺍﻟﻤﺠﺎﺯ‪ ،‬ﺇﺫ ﻛﺎﻥ ﻋﻨﺪ ﺍﻟﻌﺮﺏ ﻣﺴﺘﻌﻤﻼ ﻣﻌﺮﻭﻓﺎ‪ ،‬ﻭﻣﻌﻨﻰ ﻭﺟﻪ ﺍﷲ‪ :‬ﻫﻮ ﺍﷲ‬ ‫ﺗﻌﺎﻟﻰ)‪.(١‬‬ ‫ﺍﻟﻮﺟﻪ ﻓﻲ ﺣﻖ ﺍﷲ ﺗﻌﺎﻟﻰ ﻳﺄﺗﻲ ﺑﻤﻌﻨﻰ ﺍﻟﺬﺍﺕ‪ ،‬ﺃﻭ ﺍﻟﻨﻔﺲ‪ ،‬ﺃﻭ ﺍﻟﻌﻈﻤﺔ‪ ،‬ﻭﻫﻮ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻭﺟﻮﺏ ﺗﺄﻭﻳﻞ ﺍﻟﻮﺟﻪ ﺇﻟﻰ ﻣﻌﻨﻰ ﺍﻟﺬﺍﺕ‪،‬‬ ‫‬‫ﻣﻤﺎ ﻳﺠﺐ ﺍﻹﻳﻤﺎﻥ ﺑﻪ‪ ،‬ﻭﻳﺮﻯ‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٣٧١‬ ‪.٣٧٢‬‬ ‫‬‫)‪ (١‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٣١٩‬ ‪.٣٢٠‬‬ ‫‪139‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻞ ﺍﻟﺘﻮﺣﻴﺪ‬ ‫ﺣﺴﺐ ﺍﻟﺴﻴﺎﻕ‪ .‬ﻛﻤﺎ ﻭﺭﺩ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‪ ،‬ﻓﻲ ﻣﺜﻞ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪U T ﴿ :‬‬ ‫‪] ﴾Y X W V‬ﺍﻟﺮﺣﻤﻦ‪.(١)[٢٧ :‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺗﺼﻒ ﺍﷲ ﺗﻌﺎﻟﻰ ﻛﻤﺎ ﻭﺻﻒ ﻧﻔﺴﻪ ﻓﻲ ﻗﻮﻟﻪ‬ ‫‬‫ﻭﻳﺬﻛﺮ ﺍﻟﺒﺴﻴﻮﻱ ﺃﻥ‬ ‫ﺗﻌﺎﻟﻰ‪] ﴾l k j i h ﴿ :‬ﺍﻟﺒﻘﺮﺓ‪ .[١١٥ :‬ﻭﻗﺎﻝ ﺑﻌﺾ ﺍﻟﻤﺴﻠﻤﻴﻦ‪j ﴿ :‬‬ ‫‪ ﴾l k‬ﻻ ﻳﺬﻫﺐ ﺇﻟﻰ ﺍﻟﻮﺟﻪ ﺩﻭﻥ ﻏﻴﺮﻩ‪ ،‬ﻭﺇﻧﻤﺎ ﺧﺎﻃﺐ ﺍﻟﻌﺮﺏ ﺑﻤﺎ ﻳﻌﻘﻠﻮﻧﻪ‬ ‫ﻭﻳﻌﺮﻓﻮﻧﻪ‪ ،‬ﻳﻘﻮﻝ ﻗﺎﺋﻠﻬﻢ‪ :‬ﻫﺬﺍ ﻭﺟﻪ ﺍﻷﻣﺮ‪ ،‬ﻳﻌﻨﻲ‪ :‬ﻫﺬﺍ ﻫﻮ ﺍﻷﻣﺮ‪ ،‬ﻭﻳﻌﻨﻲ‪ :‬ﺍﻟﺤﻖ‪،‬‬ ‫ﻭﻗﺎﻝ ﺗﻌﺎﻟﻰ‪] ﴾ 3 2 1 ﴿ :‬ﺍﻟﻘﻴﺎﻣﺔ‪ [٢٤ :‬ﻳﻌﻨﻲ ﺍﻹﻧﺴﺎﻥ ﺑﻜﻠﻴﺘﻪ‪.‬‬ ‫ﻭﻗﺎﻝ ﺗﻌﺎﻟﻰ‪] ﴾ £ ¢ ¡ ﴿ :‬ﺍﻟﺒﻘﺮﺓ‪ ،[١٤٤ :‬ﺇﻧﻤﺎ ﺫﻟﻚ ﺃﻥ ﻳﺴﺘﻘﺒﻞ‬ ‫ﺍﻹﻧﺴﺎﻥ ﺍﻟﻜﻌﺒﺔ ﺑﻜﻠﻴﺘﻪ ﻓﻲ ﺻﻼﺗﻪ‪ ،‬ﻻ ﺃﻧﻪ ﺑﺤﺴﺐ ﻭﺟﻬﻪ ﻓﻘﻂ)‪.(٢‬‬ ‫‪U@ ٤٣‬و < ا )‪8‬‬ ‫ﺍﻟﻌﻴﻦ ﻋﻠﻰ ﻣﻌﺎﻥ‪ :‬ﻫﻲ ﺍﻟﺠﺎﺭﺣﺔ ﻣﻦ ﺍﻟﺤﻴﻮﺍﻥ‪ ،‬ﻭﻫﻲ ﺍﻟﻌﻴﻦ ﺍﻟﻤﺮﻛﺒﺔ ﻓﻲ‬ ‫ﺍﻟﺮﺃﺱ‪ ،‬ﻭﺍﻟﻌﻴﻦ‪ :‬ﺍﻟﺤﻔﻆ ﻭﺍﻟﻤﺸﺎﻫﺪﺓ‪ ،‬ﻭﺍﻟﻌﻴﻦ‪ :‬ﺍﻟﺪﻻﻟﺔ‪ ،‬ﻭﺍﻟﻌﻴﻦ‪ :‬ﺍﻟﻌﻘﻮﺑﺔ‪،‬‬ ‫ﻭﺍﻟﻌﻴﻦ‪ :‬ﺍﻟﺠﻮﺩﺓ‪ ،‬ﻭﺍﻟﻌﻴﻦ‪ :‬ﺍﻟﺠﺎﺳﻮﺱ‪ ،‬ﻭﺍﻟﻘﺒﻠﺔ‪ ،‬ﻭﺍﻟﺪﻳﻨﺎﺭ‪ ،‬ﻭﺍﻟﻌﻴﻦ ﺍﻟﺘﻲ ﻫﻲ‬ ‫ﺍﻟﺠﺎﺭﺣﺔ ﺍﻟﻤﺮﻛﺒﺔ ﻓﻲ ﺍﻟﺮﺃﺱﻣﻨﻔﻴﺔ ﻋﻦ ﺍﷲ ﺗﻌﺎﻟﻰ‪.‬‬ ‫ﻭﻗﻮﻟﻬﻢ‪ :‬ﺃﻧﺖ ﺑﻌﻴﻦ ﺍﷲ‪ ،‬ﺃﻱ‪ :‬ﻓﻲ ﺣﻔﻆ ﺍﷲ‪ ،‬ﻭﻻ ﺗﺨﻔﻰ ﻋﻠﻴﻪ‪ ،‬ﻭﻫﻮ ﻣﻌﻚ‬ ‫ﻳﺤﻔﻈﻚ‪ ،‬ﻭﻗﻮﻟﻬﻢ‪ :‬ﺃﺻﺎﺑﻚ ﻋﻴﻦ ﻣﻦ ﻋﻴﻮﻥ ﺍﷲ‪ ،‬ﺃﻱ‪ :‬ﻋﻘﻮﺑﺔ ﻭﻧﻘﻤﺔ ﻣﻦ ﻧﻘﻤﺎﺗﻪ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾ > = < ﴿ :‬ﻃﻪ‪ ،[٣٩ :‬ﺃﻱ‪:‬‬ ‫ﺗﺮﺑﻰ ﺑﻜﻼﺀﺗﻲ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻋﻠﻰ ﻋﻠﻤﻲ ﻭﺣﻔﻈﻲ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻋﻠﻰ ﻣﺮﺃﻯ ﻣﻨﻲ‬ ‫ﻻ ﺃﻛﻠﻚ ﺇﻟﻰ ﻏﻴﺮﻱ‪.‬‬ ‫)‪ (١‬ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﺍﻟﻤﺸﺎﺭﻕ‪ ،‬ﺹ ‪.٢٧٨‬‬ ‫)‪ (٢‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٣٧١‬ ‪.٣٧٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪140‬‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪﺓ‪] ﴾ > = < ﴿ :‬ﻃﻪ‪ ،[٣٩ :‬ﺃﻱ‪ :‬ﻋﻠﻰ ﻣﺎ ﺃﺭﻳﺪ‪ ،‬ﻭﺃﺣﺐ‪.‬‬ ‫ﻓﺎﻷﺷﻴﺎﺀ ﻛﻠﻬﺎ ﺑﻨﻈﺮ ﺍﷲ ﻭﺣﻔﻈﻪ ﻋﻠﻰ ﺍﻟﻤﺸﺎﻫﺪﺓ ﻭﺍﻹﺣﺎﻃﺔ ﻭﺍﻟﻌﻠﻢ؛ ﻻ ﻋﻠﻰ‬ ‫ﻣﻌﻨﻰ‪ :‬ﻧﻈﺮ ﺍﻟﺠﺎﺭﺣﺔ ﺍﻟﻤﺤﺪﻭﺩﺓ)‪.(١‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺃﻥ ﻳﻜﻮﻥ ﷲ ﻋﻴ ﻨﺎ ﻣﺮﻛﺒﺔ ﻓﻲ ﺍﻟﺠﺴﺪ‪ ،‬ﺗﻌﺎﻟﻰ ﺍﷲ ﻋﻦ ﻛﻞ‬ ‫‬‫ﻭﺗﺮﻓﺾ‬ ‫ﺷﺒﻪ‪ ،‬ﻭﺇﻥ ﺃﺭﻳﺪ ﺑﺎﻟﻌﻴﻦ ﻛﻤﺎ ﺟﺎﺀ ﻭﺻﻔﻪ ﻓﻲ ﻛﺘﺎﺑﻪ‪ ،‬ﻓﺬﻟﻚ ﺟﺎﺋﺰ ﺃﻥ ﻳﻮﺻﻒ ﺑﻪ‪،‬‬ ‫ﻭﻣﺎ ﺧﺎﻟﻒ ﺍﻟﻜﺘﺎﺏ ﻓﻼ ﻳﺠﻮﺯ‪ ...‬ﻓﺎﻟﻌﻴﻦ ﻭﺍﻷﻋﻴﻦ ﻋﻠﻰ ﻣﻌﺎﻥﻓﻲ ﺍﻟﻠﻐﺔ ﻛﺜﻴﺮﺓ)‪.(٢‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔﻫﻲ ﺣﻔﻆ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﺭﻋﺎﻳﺘﻪ‪ ،‬ﻭﻋﻠﻤﻪ‪،‬‬ ‫‬‫ﺇﻥ ﻋﻴﻦ ﺍﷲ ﺗﻌﺎﻟﻰﻋﻨﺪ‬ ‫ﻭﺑﻬﺬﺍ ﺗﺆﻭﻝ ﺍﻟﻌﻴﻦ ﺍﻟﻮﺍﺭﺩﺓ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾\ [ ﴿ :‬ﺍﻟﻘﻤﺮ‪ ،[١٤ :‬ﻭﻗﻮﻟﻪ‪:‬‬ ‫﴿ < = > ﴾ ]ﻃﻪ‪ .[٣٩ :‬ﺫﻟﻚ ﻷﻥ ﺣﻤﻞ ﺍﻟﻌﻴﻦ ﻋﻠﻰ ﺣﻘﻴﻘﺘﻬﺎ ﻳﻘﺘﻀﻲ‬ ‫ﺍﻟﺘﺸﺒﻴﻪ ﺍﻟﻤﻨﺰﻩ ﻋﻨﻪ ﺗﻌﺎﻟﻰ‪ ،‬ﻓﺘﺆﻭﻝ ﺑﻤﺎ ﻳﻠﻴﻖ ﺑﺎﻟﺘﻨﺰﻳﻪ ﻭﺑﻤﺎ ﻻ ﺗﻤﻨﻌﻪ ﺍﻟﻠﻐﺔ‪ ،‬ﺷﺄﻥ‬ ‫ﺟﻤﻴﻊ ﺍﻟﺼﻔﺎﺕ ﺍﻟﺘﻲ ﻭﺭﺩﺕ ﻓﻲ ﻧﺼﻮﺹ ﻣﻮﻫﻤﺔ ﻟﻠﺘﺸﺒﻴﻪ)‪.(٣‬‬ ‫‪U@ ٤٤‬و < ا ‪8‬‬ ‫ﻭﺭﺩ ﺫﻛﺮ ﺍﻟﻴﺪ ﻣﻨﺴﻮﺑﺔ ﺇﻟﻰ ﺍﷲ ﺗﻌﺎﻟﻰ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺑﺎﻹﻓﺮﺍﺩ ﻭﺍﻟﺘﺜﻨﻴﺔ‬ ‫ﻭﺍﻹﺑﺎﺿﻴﺔ ﻳﺆﻭﻟﻮﻥ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻮﺍﺭﺩﺓ ﻓﻲ ﻧﺴﺒﺔ ﺍﻟﻴﺪ ﺇﻟﻰ ﺍﷲ ﺗﻌﺎﻟﻰ ﺑﻤﻌﻨﻰ‪:‬‬ ‫‬‫ﻭﺍﻟﺠﻤﻊ‪،‬‬ ‫ﺍﻟﻨﻌﻤﺔ‪ ،‬ﻭﺍﻟﻤﻨﺔ‪ ،‬ﻭﺍﻟﻐﻠﺒﺔ‪ ،‬ﻭﺍﻟﻘﻮﺓ‪ ،‬ﻭﺍﻟﻘﺪﺭﺓ‪ ،‬ﻭﺍﻟﺼﻨﻊ‪ ،‬ﻭﺍﻷﻣﺮ‪ ،‬ﻭﺍﻟﺤﻜﻢ‪ ،‬ﻭﺍﻟﻤﻠﻚ‪،‬‬ ‫ﻭﺗﻔﺎﺩﻳﺎ ﻟﻠﺘﻨﺎﻗﺾ‬ ‫‬‫ﻭﻧﻔﻴﺎ ﻟﺘﺸﺒﻴﻬﻪ ﺑﺨﻠﻘﻪ‪،‬‬ ‫ﻧﻔﻴﺎ ﻟﻠﺠﺎﺭﺣﺔ ﻋﻨﻪ ﺗﻌﺎﻟﻰ‪ ،‬‬ ‫ﻭﺍﻟﺠﺰﺍﺀ‪ ،‬ﻭﺍﻟﺜﻨﺎﺀ ‬ ‫ﺑﻴﻦ ﺍﻵﻳﺎﺕ‪ ،‬ﻭﺑﺨﺎﺻﺔ ﻣﻊ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾ 3 2 1 ﴿ :‬ﺍﻟﺸﻮﺭﻯ‪.(٤)[١١ :‬‬ ‫ﻭﺍﻟﻴﺪ ﻋﻠﻰ ﻣﻌﺎﻥ‪ :‬ﻣﻨﻬﺎ‪ :‬ﺍﻟﻤﻠﻚ‪ ،‬ﻭﺍﻟﻘﺪﺭﺓ‪ ،‬ﻭﺍﻟﻤﻦ‪ ،‬ﻭﺍﻟﻌﻄﻴﺔ‪ .‬ﻭﻳﺪ ﺍﻟﺸﻲﺀ‪ :‬ﻫﻮ‬ ‫)‪ (١‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٢٠‬‬ ‫)‪ (٢‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٣٧٢‬ ‪.٣٧٣‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٦٩٩‬‬ ‫‬‫)‪ (٣‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫)‪ (٤‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪ ١٠٢٠‬ ‪.١٠٢١‬‬ ‫‪141‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻞ ﺍﻟﺘﻮﺣﻴﺪ‬ ‫ﺍﻟﺸﻲﺀ ﻧﻔﺴﻪ‪ .‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ ﻹﺑﻠﻴﺲ‪¶µ ´ ³ ² ± ° ¯ ﴿ :‬‬ ‫¸ ﴾ ]ﺹ‪ [٧٥ :‬ﺃﻱ‪ :‬ﺗﻮﻟﻴﺖ ﺃﻧﺎ ﺧﻠﻘﻪ‪.‬‬ ‫ﺍﻟﻤﻠﻚ ﻓﻲ ﻳﺪ ﻓﻼﻥ‪ ،‬ﻭﺍﻟﻤﺎﻝ‪،‬‬ ‫ﺍﻟﻤﻠﻚ‪ .‬ﻓﻘﻮﻟﻬﻢ‪ :‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﻴﺪ ﺍﻟﺘﻲ ﻳﺮﺍﺩ ﺑﻬﺎ ‬ ‫ﻭﺍﻷﻣﺮ ﻓﻲ ﻳﺪ ﻓﻼﻥ‪ ،‬ﻭﻳﺮﻳﺪﻭﻥ ﺃﻥ ﻓﻼ ﻧﺎ ﻣﺎﻟﻚ ﻟﻪ‪ ،‬ﻭﻗﺎﺩﺭ ﻋﻠﻴﻪ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﻴﺪ ﺍﻟﺘﻲ ﻳﺮﺍﺩ ﺑﻬﺎ ﺍﻟﻨﻌﻤﺔ ﻭﺍﻟﻌﻄﻴﺔ‪ ،‬ﻓﻘﻮﻟﻬﻢ‪ :‬ﻟﻚ ﻋﻨﺪﻱ ﻳﺪ‪ ،‬ﻭﻋﻨﺪﻙ‬ ‫ﻳﺪ‪ ،‬ﻳﻌﻨﻲ‪ :‬ﻧﻌﻤﺔ ﻭﻣ ﻨﺔ‪ ،‬ﻭﻳﺼﺪﻕ ﺫﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪) ( ' & % $ ﴿ :‬‬ ‫*﴾ ]ﺍﻟﻔﺘﺢ‪ [١٠ :‬ﻳﻌﻨﻲ‪ :‬ﻣ ﻨﺔ ﺍﷲ ﻓﻮﻕ ﻣ ﻨﺘﻬﻢ‪ ،‬ﺃﻭ ﺍﻟﻴﺪ‪ :‬ﺍﻟﻘﻮﺓ‪ .‬ﺃﻣﺎ ﺍﻟﻴﺪ ﺍﻟﺘﻲ ﻫﻲ‬ ‫ﺍﻟﺠﺎﺭﺣﺔ ﻣﻦ ﺟﻮﺍﺭﺡ ﺍﻟﻤﺨﻠﻮﻗﻴﻦ ﻓﻬﻲ ﻣﻨﻔﻴﺔ ﻋﻦ ﺍﷲ ﺗﻌﺎﻟﻰ)‪.(١‬‬ ‫ﻭﻳﺬﻛﺮ ﺍﺑﻦ ﺑﺮﻛﺔ ﺃﻥ ﻟﻔﻆ »ﺍﻟﻴﺪ« ﻳﺤﺘﻤﻞ ﻋﺪﺓ ﻣﻌﺎﻥ‪ ،‬ﻓﻘﺪ ﺗﻜﻮﻥ ﺍﻟﻴﺪ ﺍﻟﺘﻲ‬ ‫ﻫﻲ ﺍﻟﺠﺎﺭﺣﺔ ﺍﻟﺘﻲ ﺗﺒﻄﺶ ﺑﻬﺎ‪ ،‬ﻭﺍﺣﺘﻤﻞ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻴﺪ ﺍﻟﺘﻲ ﻫﻲ ﺍﻟﻤ ﻨﺔ ﻭﺍﻟﻨﻌﻤﺔ‪،‬‬ ‫ﻭﺍﺣﺘﻤﻞ ﺃﻥ ﺗﻜﻮﻥ ﻫﻲ ﺍﻟﻴﺪ ﺍﻟﺘﻲ ﻫﻲ ﺍﻟﺘﺼﺮﻑ ﻓﻲ ﺍﻟﻤﻠﻚ‪ .‬ﻓﺎﺳﻢ ﺍﻟﻴﺪ ﻋﻠﻰ‬ ‫ﺍﻹﻃﻼﻕ ﻳﻘﻊ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﻛﻠﻬﺎ)‪.(٢‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺗﻘﺒﻞ ﺃﻥ ﻳﻜﻮﻥ ﷲ ﻳﺪ ﻛﻤﺎ ﺟﺎﺀ ﻓﻲ ﻗﻮﻟﻪ‬ ‫‬‫ﻭﻳﺸﻴﺮ ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺇﻟﻰ ﺃﻥ‬ ‫ﺗﻌﺎﻟﻰ‪] ﴾à  ﴿ :‬ﺍﻟﻤﺎﺋﺪﺓ‪ ،[٦٤ :‬ﺑﻤﻌﻨﻰ ﻳﺪﻩ ﻧﻌﻤﺘﻪ‪ ،‬ﻭﻳﺪﺍﻩ ﻣ ﻨﺘﻪ‪ ،‬ﻣ ﻨﺔ ﺍﻟﺪﻧﻴﺎ‬ ‫ﻭﻣ ﻨﺔ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻧﻌﻤﺔ ﺍﻟﺪﻧﻴﺎ ﻭﻧﻌﻤﺔ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﻛﻠﻪ ﺟﺎﺋﺰ‪ .‬ﻭﻟﻴﺲ ﻟﻪ ﻳﺪﺍﻥ‬ ‫ﻛﺄﻳﺪﻱ ﺍﻟﺨﻠﻖ ﺍﻟﻤﺼﻮﺭﺓ‪ ،‬ﺗﻌﺎﻟﻰ ﺍﷲ ﻋﻦ ﺫﻟﻚ)‪.(٣‬‬ ‫‪U@ ٤٥‬و < ا ‪8'8‬‬ ‫ﺍﻟﻴﻤﻴﻦ ﻓﻲ ﻛﻼﻡ ﺍﻟﻌﺮﺏ ﻋﻠﻰ ﻣﻌﺎﻥ؛ ﻣﻨﻬﺎ‪ :‬ﻣﺎ ﻳﺮﺍﺩ ﺑﻪ ﺍﻟﺸﻲﺀ‪ ،‬ﻭﻣﻨﻬﺎ ﻣﺎ ﻳﺮﺍﺩ ﺑﻪ‬ ‫ﺍﻟﻘﺪﺭﺓ‪ ،‬ﻭﻣﻨﻬﺎ ﻣﺎ ﻳﺮﺍﺩ ﺑﻪ ﺍﻟﺮﻓﻌﺔ‪ ،‬ﻭﻣﻨﻬﺎ ﻣﺎ ﻳﺮﺍﺩ ﺑﻪ ﺍﻟﺤﻠﻒ‪ ،‬ﻭﻣﻨﻬﺎ ﻣﺎ ﻳﺮﺍﺩ ﺑﻪ ﺍﻟﻘﻮﺓ‪.‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٢٥‬‬ ‫‬‫)‪ (١‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٢١‬‬ ‫)‪ (٢‬ﺍﺑﻦ ﺑﺮﻛﺔ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٦٩‬‬ ‫)‪ (٣‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٧٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪142‬‬ ‫ﻓﺄﻣﺎ ﺍﻟﺬﻱ ﻳﺮﺍﺩ ﺑﻬﺎ ﺍﻟﺸﻲﺀ ﻧﻔﺴﻪ‪ :‬ﻓﻘﻮﻟﻬﻢ‪ :‬ﻫﺬﺍ ﻣﻠﻚ ﻳﻤﻴﻨﻲ ﻳﻌﻨﻲ‪ :‬ﻫﺬﺍ‬ ‫ﻣﻠﻜﻲ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻴﻤﻴﻦ ﺍﻟﺘﻲ ﻳﺮﺍﺩ ﺑﻬﺎ ﺍﻟﻘﺪﺭﺓ ﻓﻘﻮﻟﻪ ‪à  ﴿ : 8‬‬ ‫‪] ﴾Ä‬ﺍﻟﺰﻣﺮ‪.[٦٧ :‬‬ ‫ﻭﺃﻣﺎ »ﺍﻟﻴﻤﻴﻦ« ﺍﻟﺘﻲ ﻫﻲ ﺍﻟﺠﺎﺭﺣﺔ ﻓﻬﻲ ﻣﻨﻔﻴﺔ ﻋﻦ ﺍﷲ ‪ 8‬؛ ﻷﻧﻬﺎ ﻣﻦ ﺻﻔﺎﺕ‬ ‫ﺍﻟﻤﺨﻠﻮﻗﻴﻦ‪ .‬ﻭﻗﺪ ﻳﺴﺘﻌﻤﻠﻮﻥ ﺍﻟﻴﺪ ﻭﺍﻟﻴﻤﻴﻦ ﻋﻨﺪ ﺍﻟﻤﻠﻚ ﻭﺍﻟﺴﻠﻄﺔ ﻓﻤﻨﻪ ﻗﻮﻝ‬ ‫ﺍﻟﻮﺍﻋﻆ‪ :‬ﻛﻦ ﻋﻤﺎ ﻓﻲ ﻳﺪ ﺍﷲ ﺃﻭﺛﻖ ﻣﻨﻚ ﺑﻤﺎ ﻓﻲ ﻳﺪﻙ‪ .‬ﺃﻱ‪ :‬ﻟﻤﺎ ﻓﻲ ﻣﻠﻚ‬ ‫ﺍﷲ ‪.(١) 8‬‬ ‫ﻭﻣﻠﻜﻪ‪ .‬ﺑﻬﺬﻩ ﺍﻟﻤﻌﺎﻧﻲ ﺗﺆﻭﻝ ﺻﻔﺔ ﺍﻟﻴﻤﻴﻦ‪،‬‬ ‫ﻳﻤﻴﻦ ﺍﷲ ﻗﻮﺗﻪ‪ ،‬ﻭﻗﺪﺭﺗﻪ ﻭﺑﻄﺸﻪ ‬ ‫ﻭﻛﻞ ﺍﻟﺼﻔﺎﺕ ﺍﻟﻤﻮﻫﻤﺔ ﻟﺘﺸﺒﻴﻪ ﺍﷲ ﺑﺨﻠﻘﻪ‪ ،‬ﺑﻤﺎ ﻳﻮﺍﻓﻖ ﺍﻟﻜﻤﺎﻝ ﺍﻹﻟﻬﻲ‪ ،‬ﻭﺑﻤﺎ‬ ‫ﺗﺠﻴﺰﻩ ﺍﻟﻠﻐﺔ ﺍﻟﺘﻲ ﺧﺎﻃﺐ ﺍﷲ ﺗﻌﺎﻟﻰ ﺑﻬﺎ ﻋﺒﺎﺩﻩ)‪.(٢‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺗﻘﺒﻞ ﺃﻥ ﻳﻜﻮﻥ ﷲ ﺗﻌﺎﻟﻰ ﻳﻤﻴﻦ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﻓﻲ‬ ‫‬‫ﻭﻳﺬﻛﺮ ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺃﻥ‬ ‫ﻛﺘﺎﺑﻪ‪] ﴾Ä Ã Â ﴿ :‬ﺍﻟﺰﻣﺮ‪ ،[٦٧ :‬ﺃﻱ‪ :‬ﺫﺍﻫﺒﺎﺕ ﻓﺎﻧﻴﺎﺕ ﺑﻘﺪﺭﺗﻪ‪.‬‬ ‫ﻓﺎﻟﻴﻤﻴﻦ‪ :‬ﻣﻠﻜﻪ‪ ،‬ﻭﺍﻟﻴﻤﻴﻦ‪ :‬ﻗﺪﺭﺗﻪ‪ ،‬ﻭﺍﻟﻴﻤﻴﻦ‪ :‬ﻣ ﻨﺘﻪ)‪.(٣‬‬ ‫‪U@ ٤٦‬و < ا ‪p6‬‬ ‫ﺍﻟﻤﻠﻚ‪ ،‬ﻭﺍﻟﻘﺪﺭﺓ‪ ،‬ﻭﺍﻟﻨﻔﺲ‪ ،‬ﻭﺇﻓﻨﺎﺀ ﺍﻟﺸﻲﺀ‪ ،‬ﻭﻗﺒﺾ‬ ‫ﺍﻟﻘﺒﻀﺔ ﻓﻲ ﻛﻼﻡ ﺍﻟﻌﺮﺏ‪ :‬‬ ‫ﺍﻷﺭﻭﺍﺡ‪.‬‬ ‫ﻓﺎﻟﻤﻠﻚ‪ ،‬ﻭﺍﻟﻘﺪﺭﺓ ﻗﻮﻟﻬﻢ‪ :‬ﻣﺎ ﻓﻼﻥ ﺇﻻ ﻓﻲ ﻗﺒﻀﺘﻲ‪ ،‬ﺃﻱ‪ :‬ﻓﻲ ﻣﻠﻜﻲ‪،‬‬ ‫‬ ‫ﻭﻗﺪﺭﺗﻲ‪ .‬ﻭﺻﺎﺭ ﺍﻟﻤﺎﻝ ﻓﻲ ﻗﺒﻀﺔ ﻓﻼﻥ‪ ،‬ﺃﻱ‪ :‬ﻓﻲ ﻣﻠﻜﻪ‪.‬‬ ‫)‪ (١‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٣٢١‬ ‪.٣٢٢‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.١٠٣٣‬‬ ‫‬‫)‪ (٢‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫)‪ (٣‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٧٣‬‬ ‫‪143‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻞ ﺍﻟﺘﻮﺣﻴﺪ‬ ‫ﻭﺃﻣﺎ ﺍﻟﻘﺒﻀﺔ ﺍﻟﺘﻲ ﻫﻲ ﻓﻨﺎﺀ ﺍﻟﺸﻲﺀ ﻓﻬﻮ ﻗﻮﻟﻬﻢ‪ :‬ﻗﺪ ﻗﺒﻀﻪ ﺍﷲ ﺇﻟﻴﻪ‪ .‬ﻳﻌﻨﻮﻥ‬ ‫ﻗﺪ ﺃﻓﻨﺎﻩ ﺍﷲ ﻣﻦ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻻ ﺃﻧﻪ ﻗﺒﻀﻪ ﺍﷲ ﺍﻟﻘﺒﻀﺔ ﺍﻟﻤﻌﻘﻮﻟﺔ ﺑﻴﻨﻨﺎ ﺑﺎﻟﻴﺪ ﺍﻟﺘﻲ ﻫﻲ‬ ‫ﻛﺒﻴﺮﺍ‪ .‬ﻓﺈﻥ ﻗﺎﻝ ﻗﺎﺋﻞ‪ :‬ﻣﺎ ﻣﻌﻨﻰ ﻗﻮﻟﻪ ‪: 8‬‬ ‫ﻋﻠﻮﺍ ‬ ‫ﺍﻟﺠﺎﺭﺣﺔ‪ :‬ﺗﻌﺎﻟﻰ ﺍﷲ ﻋﻦ ﺫﻟﻚ ‪‬‬ ‫﴿ ½ ¾ ¿ ‪] ﴾Á À‬ﺍﻟﺰﻣﺮ‪ [٦٧ :‬ﻗﻴﻞ ﻟﻪ‪ :‬ﺇﻧﻪ ﻗﺪ ﺭﻭﻱ‬ ‫ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ^ ‪ ،‬ﻭﺍﻟﺤﺴﻦ‪ ،‬ﻭﻗﺘﺎﺩﺓ ﺃﻧﻬﻢ ﻗﺎﻟﻮﺍ‪ :‬ﻓﻲ ﻗﺪﺭﺗﻪ ﻭﺳﻠﻄﺎﻧﻪ‬ ‫ﻭﻣﻠﻜﻪ‪ .‬ﻭﻗﺎﻝ ﻏﻴﺮﻫﻢ‪ :‬ﻳﻌﻨﻲ ﺫﺍﻫﺒﺔ ﻓﺎﻧﻴﺔ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺑﻘﺪﺭﺓ ﺍﷲ ‪ ، 4‬ﻭﻫﻮ‬ ‫ﺍﻟﻘﺎﺩﺭ ﻋﻠﻰ ﻓﻨﺎﺋﻬﺎ)‪.(١‬‬ ‫ﺃﻳﻀﺎ ﺇﻟﻰ ﺍﻟﻤﻠﻚ ﻭﺍﻟﻘﺪﺭﺓ ﺍﻹﻣﺎﻡ ﺍﻟﺠﻴﻄﺎﻟﻲ‪:‬‬ ‫ﻭﻣﻦ ﺍﻟﺬﻳﻦ ﻳﺆﻭﻟﻮﻥ ﺍﻟﻘﺒﻀﺔ ‬ ‫ﻓﻴﻘﻮﻝ‪» :‬ﺃﻻ ﺗﺮﻯ ﺇﻟﻰ ﻗﻮﻝ ﺍﻟﻘﺎﺋﻞ‪ :‬ﻗﺒﻀﺖ ﻫﺬﻩ ﺍﻟﺪﺍﺭ‪ ،‬ﻭﺭﺑﻤﺎ ﻳﻜﻮﻥ ﺑﺎﻟﻤﺸﺮﻕ‬ ‫ﻭﺍﻟﺪﺍﺭ ﻓﻲ ﺍﻟﻤﻐﺮﺏ‪ ،‬ﻭﻳﺴﻮﻍ ﻟﻪ ﻫﺬﺍ ﺍﻟﻘﻮﻝ؛ ﻷﻧﻪ ﻟﻤﺎ ﺍﺷﺘﺮﺍﻫﺎ ﺟﺮﻯ ﻋﻠﻴﻬﺎ‬ ‫ﺗﺸﺒﻴﻬﺎ‬ ‫‬‫ﻣﻠﻜﻪ‪ ،‬ﻛﺎﻥ ﺑﻤﻨﺰﻟﺔ ﻣﻦ ﻗﺒﺾ ﻋﻠﻴﻬﺎ ﺑﻜﻔﻪ‪ ،‬ﻓﺠﺎﺯ ﺫﻟﻚ ﻓﻲ ﺍﻟﻠﻐﺔ‬ ‫‬ ‫ﻭﺗﻤﺜﻴﻼ«)‪.(٢‬‬ ‫ﻭﺟﺎﺋﺰ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﺍﻷﺷﻴﺎﺀ ﻓﻲ ﻗﺒﻀﺘﻪ ﺗﻌﺎﻟﻰ‪ ،‬ﺃﻱ‪ :‬ﻓﻲ ﻣﻠﻜﻪ ﻻ ﻗﺒﻀﺔ‬ ‫ﺟﻮﺍﺭﺡ‪ .‬ﺇﺫ ﺍﻟﺠﻮﺍﺭﺡ ﻋﻦ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ ﻣﻨﻔﻴﺔ‪ .‬ﻭﺃﻣﺎ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪ ﴿ :‬‬ ‫‪] ﴾ Ã‬ﺍﻟﺒﻘﺮﺓ‪ [٢٤٥ :‬ﻓﻘﻴﻞ‪ :‬ﻳﻘﺘﺮ‪ ،‬ﺃﻱ‪ :‬ﻳﻀﻴﻖ ﻋﻠﻰ ﻗﻮﻡ‪ ،‬ﻭﻳﻮﺳﻊ ﻋﻠﻰ ﻣﻦ‬ ‫ﻳﺸﺎﺀ؛ ﻻ ﻳﺮﻳﺪ ﺑﺬﻟﻚ ﻗﺒﺾ ﺍﻟﻴﺪ ﺍﻟﺘﻲ ﻓﻴﻬﺎ ﺍﻷﺻﺎﺑﻊ‪ ،‬ﻭﻻ ﺑﺴﻄﻬﺎ‪ ،‬ﻓﻠﻮ ﻛﺎﻥ‬ ‫‬ ‫ﺑﺎﺳﻄﺎ ﻓﻲ ﺣﺎﻟﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﺍﷲ ﺗﻌﺎﻟﻰ‬ ‫ﻗﺎﺑﻀﺎ‬ ‫‬‫ﺫﻟﻚ ﻛﺬﻟﻚ ﻟﻤﺎ ﺟﺎﺯ ﺃﻥ ﻳﻜﻮﻥ‬ ‫ﻓﻲ ﺣﺎﻝ ﻭﺍﺣﺪ‪ :‬ﻳﻘﺒﺾ ﺍﻟﺮﺯﻕ ﻋﻠﻰ ﻣﻦ ﻳﺸﺎﺀ‪ ،‬ﻭﻳﺒﺴﻂ ﻋﻠﻰ ﻣﻦ ﻳﺸﺎﺀ‪ ،‬ﻭﻓﻲ‬ ‫ﺍﻟﺤﺎﻝ ﺍﻟﺘﻲ ﻫﻲ ﻓﻴﻬﺎ ﻗﺎﺑﺾ ﻋﻦ ﻫﺬﺍ ﺑﺎﺳﻂ ﻋﻠﻰ ﻫﺬﺍ‪ ،‬ﻭﻷﻧﻪ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ‬ ‫ﻗﺪﻳﺮ)‪.(٣‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٧٤‬‬ ‫‬‫)‪ (١‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٢٢‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٧٦٤‬‬ ‫‬‫)‪ (٢‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫)‪ (٣‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٣٢٢‬ ‪.٣٢٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪144‬‬ ‫‪U@ ٤٧‬و < اﻷ‪R‬‬ ‫ﺃﻭﻟﺖ ﺍﻟﺠﻮﺍﺭﺡ‪ ،‬ﻭﺗﺮﻯ ﺃﻥ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺍﻷﺻﺎﺑﻊ‪ ،‬ﻣﺜﻞ ﻣﺎ ‪‬‬ ‫‬‫ﺗﺄﻭﻝ‬ ‫‪‬‬‫ﻛﻤﺎ‬ ‫ﺍﻟﺮﺣﻤﻦ«)‪ ،(١‬ﻓﺈﻥ ﻛﺎﻥ‬ ‫ٰ‬‫ﻣﺎ ﺭﻭﻱ »ﺃﻥ ﻗﻠﺐ ﺍﻟﻤﺆﻣﻦ ﺑﻴﻦ ﺇﺻﺒﻌﻴﻦ ﻣﻦ ﺃﺻﺎﺑﻊ‬ ‫ﺍﻟﺤﺪﻳﺚ ﺣ ‪‬ﻘﺎ‪ ،‬ﻓﻤﻌﻨﺎﻩ‪ :‬ﺃﻧﻪ ﻣ ﺜﻞ ﻟﻬﻢ ﻗﺪﺭﺗﻪ ﺑﺄﻭﺿﺢ ﻣﺎ ﻳﻌﺮﻓﻮﻥ ﻣﻦ ﺃﻧﻔﺴﻬﻢ؛‬ ‫ﻷﻥ ﺍﻟﺮﺟﻞ ﻣﻨﻬﻢ ﻻ ﻳﻜﻮﻥ ﻋﻠﻰ ﺷﻲﺀ ﺃﻗﺪﺭ ﻣﻨﻪ ﻋﻠﻰ ﺍﻟﺸﻲﺀ؛ ﺇﺫﺍ ﻛﺎﻥ ﺑﻴﻦ‬ ‫ﺃﺻﺒﻌﻴﻪ‪.‬‬ ‫ﻭﺫﻫﺐ ﺑﻌﻀﻬﻢ ﺇﻟﻰ ﺃﻥ ﻗﻮﻟﻪ ﮊ ‪» :‬ﺑﻴﻦ ﺃﺻﺒﻌﻴﻦ« ﺃﻱ‪ :‬ﻧﻌﻤﺘﻴﻦ ﻣﻦ ﻧﻌﻤﻪ‪،‬‬ ‫ﺇﺣﺪﺍﻫﻤﺎ‪ :‬ﺳﻮﻕ ﺍﻟﺨﻴﺮ ﺇﻟﻴﻪ‪ ،‬ﻭﺍﻟﻔﺴﺤﺔ ﻓﻲ ﺍﻟﺘﻤﺎﺱ ﺍﻟﺮﺯﻕ‪ ،‬ﻭﺍﻷﺧﺮﻯ‪ :‬ﻫﻲ ﺻﺮﻑ‬ ‫ﺍﻟﺸﺮﻭﺭ ﻋﻨﻪ)‪.(٢‬‬ ‫‪U@ ٤٨‬و < ا ?ق‬ ‫ﻭﺭﺩ ﻟﻔﻆ ﺍﻟﺴﺎﻕ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾ ò ñ ð ï ﴿ :‬ﺍﻟﻘﻠﻢ‪ ،[٤٢ :‬ﻭﻳﻔﺴﺮ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺑﻤﺎ ﻳﻮﺍﻓﻖ ﺍﻻﺳﺘﻌﻤﺎﻝ ﺍﻟﻌﺮﺑﻲ ﻓﻲ ﺍﻟﻜﻨﺎﻳﺔ ﻋﻦ ﺷﺪﺓ ﺍﻷﻣﺮ ﻭﻫﻮﻟﻪ‪،‬‬ ‫‬‫ﻋﻨﺪ‬ ‫ﻭﻫﻮ ﻓﻲ ﺍﻵﻳﺔ ﻳﺪﻝ ﻋﻠﻰ ﺷﺪﺓ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻭﻫﻮﻟﻪ‪ ،‬ﻛﻤﺎ ﺭﻭﻱ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ^ ‪،‬‬ ‫ﺃﻭ ﻋﺬﺍﺏ ﺍﻻﺳﺘﺌﺼﺎﻝ‪ ،‬ﻛﻤﺎ ﺭﻭﻱ ﻋﻦ ﺍﺑﻦ ﺟﺒﻴﺮ‪.‬‬ ‫ﻭﺗﺄﻭﻳﻞ ﺍﻟﺴﺎﻕ ﺑﻬﺬﻩ ﺍﻟﻤﻌﺎﻧﻲ ﻣﻨﺎﺳﺐ ﻟﺘﻨﺰﻳﻪ ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﻦ ﺍﻟﺘﺠﺴﻴﻢ ﻭﻋﻦ‬ ‫ﺍﻟﺘﺸﺒﻴﻪ‪ ،‬ﻭﻣﻼﺋﻢ ﻟﻘﺼﺪ ﺍﻵﻳﺔ‪ ،‬ﻭﻫﻮ ﺍﻟﺘﺮﻫﻴﺐ ﻭﺍﻟﺘﺬﻛﻴﺮ)‪.(٣‬‬ ‫)‪ (١‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﺭﻗﻢ )‪ ،(٢١٤٠‬ﻛﺘﺎﺏ ﺍﻟﻘﺪﺭ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﺃﻥ ﺍﻟﻘﻠﻮﺏ ﺑﻴﻦ ﺃﺻﺒﻌﻲ ﺍﻟﺮﺣﻤﻦ‪،‬‬ ‫‪ ٤٤٨/٤‬ ‪ .٤٤٩‬ﻣﺴﻠﻢ‪ :‬ﺍﻟﻘﺪﺭ ‪ .١٧‬ﺍﺑﻦ ﻣﺎﺟﻪ‪ :‬ﺍﻟﻤﻘﺪﻣﺔ ‪.١٣‬‬ ‫)‪ (٢‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٢٣‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪،١‬‬ ‫‬‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٤٧٨‬‬ ‫‬‫)‪ (٣‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫ﺹ ‪.٣٩٧‬‬ ‫‪145‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻞ ﺍﻟﺘﻮﺣﻴﺪ‬ ‫‪U@ ٤٩‬و < اﻻ‪F‬اء ( ا )*ش‬ ‫ﻳﻄﻠﻖ ﺍﻻﺳﺘﻮﺍﺀ ﻓﻲ ﺍﻟﻠﻐﺔ ﻭﻳﺮﺍﺩ ﺑﻪ ﻭﺟﻬﺎﻥ‪:‬‬ ‫ﺍﻟﻮﺟﻪ ﺍﻷﻭﻝ‪ :‬ﺍﻟﺜﺒﻮﺕ ﻭﺍﻟﺘﻤﻜﻦ ﺍﻟﺤﺴﻲ‪ ،‬ﻭﻣﻨﻪ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪Ç Æ ﴿ :‬‬ ‫‪] ﴾ È‬ﻫﻮﺩ‪.[٤٤ :‬‬ ‫ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺍﻟﻘﻬﺮ ﻭﺍﻟﻐﻠﺒﺔ ﻭﺍﻻﺳﺘﻴﻼﺀ ﻭﺍﻟﻌﻠﻢ ﻭﺍﻟﻬﻴﻤﻨﺔ ﻭﺍﻟﺘﺪﺑﻴﺮ‬ ‫ﻭﺍﻟﺘﺼﺮﻳﻒ ﻭﺍﻟﺤﻔﻆ‪.‬‬ ‫ﻭﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﻧﻲ ﻫﻮ ﺍﻟﺬﻱ ﻳﻠﻴﻖ ﺑﺠﻼﻝ ﺍﷲ ﺗﻌﺎﻟﻰ ﻭﺗﻨﺰﻳﻬﻪ ﻋﻦ ﺍﻟﺘﺸﺒﻴﻪ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺁﻳﺎﺕ ﺍﻻﺳﺘﻮﺍﺀ ﻋﻠﻰ ﺍﻟﻌﺮﺵ‪ ،‬ﺍﺳﺘﻨﺎ ﺩﺍ‬ ‫‬‫ﺃﻭﻝ‬ ‫ﻭﺍﻟﺘﺠﺴﻴﻢ ﻭﺍﻟﺤﻠﻮﻝ‪ ،‬ﻭﺑﻪ ‪‬‬ ‫ﺇﻟﻰ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾ × Ö Õ Ô ﴿ :‬ﺍﻷﻧﻌﺎﻡ‪ .[١٨ :‬ﻓﻠﻢ ﻳﺤﻤﻠﻮﺍ ﻣﻌﻨﻰ‬ ‫ﺍﻻﺳﺘﻮﺍﺀ ﻋﻠﻰ ﺍﻟﺤﻘﻴﻘﺔ‪ ،‬ﺳﻮﺍﺀ ﻋﻠﻰ ﺍﻟﻤﻌﻘﻮﻝ ﺃﻭ ﻏﻴﺮ ﺍﻟﻤﻌﻘﻮﻝ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺭﻭﻱ ﻋﻦ‬ ‫ﺑﻌﺾ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﻴﻦ‪ ،‬ﻛﺎﺑﻦ ﻋﺒﺎﺱ ﻭﺍﺑﻦ ﻋﻤﺮ ﻭﺍﺑﻦ ﻣﺴﻌﻮﺩ‪ ،‬ﻭﺟﺎﺑﺮ ﺑﻦ‬ ‫ﺯﻳﺪ‪ ،‬ﻭﺍﻟﺤﺴﻦ‪ ،‬ﻭﻣﺠﺎﻫﺪ‪ ،‬ﻭﺍﻟﻀﺤﺎﻙ‪.‬‬ ‫ﻭﻓﻲ ﺭﻭﺍﻳﺔ ﻻﺑﻦ ﻋﺒﺎﺱ ^ ﻭﻏﻴﺮﻩ ﺃﻥ ﻣﻌﻨﻰ ﴿ ` ‪﴾ b a‬‬ ‫]ﺍﻷﻋﺮﺍﻑ‪» :[٥٤ :‬ﺍﺭﺗﻔﻊ ﺫﻛﺮﻩ ﻭﺛﻨﺎﺅﻩ ﻭﻣﺠﺪﻩ ﻭﻋﻈﻤﺘﻪ ﺗﻌﺎﻟﻰ«)‪.(٢)(١‬‬ ‫ﻭﻳﻔﺴﺮ ﺍﻟﺠﻴﻄﺎﻟﻲ ﻣﻌﻨﻰ ﺍﻻﺳﺘﻮﺍﺀ ﺑﺎﻟﻤﻌﻨﻰ ﺍﻟﺬﻱ ﺃﺭﺍﺩﻩ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ‬ ‫ﻻ ﻳﻨﺎﻓﻲ ﺻﻔﺔ ﺍﻟﻜﺒﺮﻳﺎﺀ‪ ،‬ﻭﻻ ﺗﺘﻄﺮﻕ ﺇﻟﻴﻪ ﺳﻤﺎﺕ ﺍﻟﺤﺪﺙ ﻭﺍﻟﻔﻨﺎﺀ‪ ،‬ﻭﻫﻮ ﺍﺳﺘﻮﺍﺀ‬ ‫ﺍﻟﻘﻬﺮ ﻭﺍﻟﻐﻠﺒﺔ ﻭﺍﻻﺳﺘﻴﻼﺀ)‪.(٣‬‬ ‫ﻭﺃﻳﻀﺎ ﻣﻮﺟﻮﺩ‬ ‫‬‫)‪ (١‬ﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺣﺒﻴﺐ‪ :‬ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ ﺗﺎﺑﻊ ﻟﺒﺎﺏ )‪ ،(٣٥‬ﺻﺨﺮﺓ ﺑﻴﺖ ﺍﻟﻤﻘﺪﺱ ‪.٢٤٥/٣‬‬ ‫ﻓﻲ ﻛﺘﺎﺏ »ﻧﻘﺾ ﺍﻹﻣﺎﻡ ﺃﺑﻲ ﺳﻌﻴﺪ ﻋﺜﻤﺎﻥ ﻓﻴﻤﺎ ﺍﻓﺘﺮﻱ ﻋﻠﻰ ﺍﷲ ‪ 8‬ﻣﻦ ﺍﻟﺘﻮﺣﻴﺪ«‪ ،‬ﺗﺄﻟﻴﻒ‪ :‬ﺃﺑﻮ ﺳﻌﻴﺪ‬ ‫ﻋﺜﻤﺎﻥ ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺴﺠﺴﺘﺎﻧﻲ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﺭﺷﻴﺪ ﺣﺴﻦ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﻟﺮﺷﺪ ﻟﻠﻨﺸﺮ‪١٤١٨ ،‬ﻫ‪١٩٩٨/‬ﻡ‪.٤٥٠/١ ،‬‬ ‫ﻭﺃﻳﻀﺎ‪:‬‬ ‫‬‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ .٤٨٠‬ﻭﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٥١‬‬ ‫‬‫)‪ (٢‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٤٠١‬‬ ‫)‪ (٣‬ﺍﻟﺠﻴﻄﺎﻟﻲ‪ :‬ﻗﻨﺎﻃﺮ ﺍﻟﺨﻴﺮﺍﺕ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢١٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪146‬‬ ‫ﻭﻳﺬﻛﺮ ﺍﻟﺒﺴﻴﻮﻱ ﻣﻌﻨﻰ »ﺍﻻﺳﺘﻮﺍﺀ« ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻤﺤﻤﻞ‪ ،‬ﻓﻴﺮﻯ ﺃﻥ »ﺍﻻﺳﺘﻮﺍﺀ«‬ ‫ﻋﻠﻰ ﻣﻌﺎﻥ‪ :‬ﻓﻤﻨﻬﺎ ﺍﺳﺘﻮﺍﺀ ﺍﻟﺸﻲﺀ ﻋﻠﻰ ﻣﺎ ﻫﻮ ﻋﻠﻴﻪ‪ ،‬ﻭﻣﻨﻬﺎ ﺍﺳﺘﻮﺍﺀ ﺍﻟﺘﺪﺑﻴﺮ‪ ،‬ﻭﻣﻨﻬﺎ‬ ‫ﺍﺳﺘﻮﺍﺀ ﺍﻟﻤﻠﻚ‪.‬‬ ‫ﺍﻟﻤﻠﻚﻭﺍﻟﺘﺪﺑﻴﺮ ﻭﺍﻟﻘﺪﺭﺓ‪ ،‬ﻭﺫﻝ ﻟﻪ‬ ‫ﻭﺍﺳﺘﻮﺍﺀﻩ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﺑﺎﻟﻤﻠﻚ‪ ،‬ﺍﺳﺘﻮﻯ ‬ ‫ﺍﻟﻌﺮﺵ‪ ،‬ﻭﺍﺳﺘﻮﻯ ﻟﻪ ﻛﻞ ﺷﻲﺀ‪ ،‬ﻭﺃﺫﻋﻦ ﻟﻪ ﻛﻞ ﺷﻲﺀ‪ ،‬ﻓﻠﻴﺲ ﺷﻲﺀ ﻳﻤﺘﻨﻊ ﻣﻨﻪ‪،‬‬ ‫ﻭﻫﻮ ﺭﺏ ﺍﻟﻌﺮﺵ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﺍﻟﻤﺎﻟﻚ ﻟﻪ‪ ،‬ﻭﺍﻟﻘﺎﺩﺭ ﻋﻠﻴﻪ‪ ،‬ﻭﻻ ﻳﻤﺘﻨﻊ ﻣﻨﻪ‪ ،‬ﻭﺫﻝ ﻟﻪ‬ ‫ﺍﻟﻌﺮﺵ ﻭﺃﺫﻋﻦ ﻟﻪ ﻛﻞ ﺷﻲﺀ‪ .‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪º ¹ ¸ ¶ µ ´ ³ ² ﴿ :‬‬ ‫» ¼ ½ ¾ ¿ ‪] ﴾ Á À‬ﻓﺼﻠﺖ‪ [١١ :‬ﻻ ﻳﻤﻨﻌﺎﻥ ﻣﻤﺎ ﻳﺮﺍﺩ ﺑﻬﻤﺎ‪.‬‬ ‫ﺑﺎﻟﻤﻠﻚ ﻭﺍﻟﺘﺪﺑﻴﺮ؛ ﻻ ﺃﻧﻪ ﻳﺘﺤﻮﻝ ﻣﻦ ﻣﻜﺎﻥ ﺇﻟﻰ ﻣﻜﺎﻥ‪.‬‬ ‫ﻭﺍﺳﺘﻮﻯ ﺇﻟﻰ ﺍﻟﺴﻤﺎﺀ ‬ ‫ﺗﻌﺎﻟﻰ ﺭﺑﻨﺎ ﻭﺟﻞ‪ ،‬ﺑﻞ ﻫﻮ ﺍﻟﻐﻨﻲ ﻋﻦ ﺍﻟﻌﺮﺵ ﻭﻋﻦ ﺍﻟﺴﻤﺎﺀ ﻭﻋﻦ ﺍﻷﺭﺽ‪ ،‬ﻭﻋﻦ‬ ‫ﺟﻤﻴﻊ ﺧﻠﻘﻪ؛ ﻷﻧﻪ ﻻ ﻳﺸﺒﻪ ﺑﺸﻲﺀ ﻣﻦ ﺧﻠﻘﻪ)‪.(١‬‬ ‫ﻭﺍﺧﺘﺒﺎﺭﺍ ﻳﺨﺘﺒﺮ ﺑﻪ ﻣﻼﺋﻜﺘﻪ‪،‬‬ ‫‬‫ﻭ»ﺍﻟﻌﺮﺵ« ﺧﻠﻖ ﻣﻦ ﺍﷲ ﻓﻮﻕ ﺍﻟﺴﻤﺎﺀ ﺍﻟﺴﺎﺑﻌﺔ ﺑﻼﺀ‪،‬‬ ‫ﻭﺟﻌﻠﻪ ﺍﷲ ﻣﻮﺿﻊ ﺍﻟﺘﺴﺒﻴﺢ ﻭﺍﻟﺘﺤﻤﻴﺪ ﻭﺍﻟﺜﻨﺎﺀ ﻭﺍﻟﻤﺪﺡ ﻭﺍﻟﺸﻜﺮ ﻭﺍﻟﺒﻬﺎﺀ ﻭﺍﻟﺴﻨﺎﺀ‬ ‫ﻭﻋﺒﺎﺩﺓ ﺍﻟﺨﻠﻖ‪.‬‬ ‫ﻭﺃﻣﺮ ﺍﻟﻤﻼﺋﻜﺔ ﺑﺤﻤﻠﻪ‪ ،‬ﻭﺍﻟﺤﻔﻮﻑ ﺣﻮﻟﻪ‪ ،‬ﻓﻤﻬﻤﺎ ﻋﻈﻤﻮﺍ ﻣﻦ ﺃﻣﺮ ﺍﻟﻌﺮﺵ‪،‬‬ ‫ﻓﺎﷲ ﻳﻌﻈﻤﻪ‪ ،‬ﻭﺍﷲ ﻟﻪ ﺍﻟﻤﺜﻞ ﺍﻷﻋﻠﻰ‪ ،‬ﻻ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺍﻟﻌﺮﺵ ﻟﻼﺳﺘﻘﺮﺍﺭ)‪.(٢‬‬ ‫ﻭﺍﷲ ﻻ ﻗﺎﺋﻢ ﻭﻻ ﻗﺎﻋﺪ ﻭﻻ ﻣﺘﻜﺊ ﻭﻻ ﻣﻨﻘﺾ‪ .‬ﻭﻻ ﻳﻄﻠﺐ ﺑﺎﻟﻜﻴﻒ‪ ،‬ﻭﻻ ﻟﻪ‬ ‫ﺳﺒﻴﻞ ﺑﺎﻟﻜﻴﻒ‪ .‬ﻭﺇﻧﻤﺎ ﻳﺮﺍﺩ ﺑﺎﻟﻜﻴﻒ‪ :‬ﺍﻟﺘﺸﺒﻴﻪ ﻭﺍﷲ ﻟﻴﺲ ﻛﻤﺜﻠﻪ ﺷﻲﺀ‪.‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻣﻦ ﻳﺮﻯ ﺃﻥ ﺍﻟﻌﺮﺵ ﺍﻟﻮﺍﺭﺩ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪< ﴿ :‬‬ ‫‬‫ﻭﻣﻦ‬ ‫ﺍﻟﻤﻠﻚ‪ ،‬ﻭﻳﺮﻯ ﺍﻟﺒﻌﺾ ﺃﻥ‬ ‫ﻣﺠﺎﺯﺍ ﺑﻤﻌﻨﻰ ‬ ‫‬‫= > ? ﴾ ]ﻫﻮﺩ‪ ،[٧ :‬ﻳﻔﺴﺮ‬ ‫)‪ (١‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،١ ،‬ﺹ ‪ ٣٦٦‬ ‪.٣٦٧‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٥١‬‬ ‫‬‫)‪ (٢‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٢٧٢‬ ‪.٤٠٠ ،٢٧٣‬‬ ‫‪147‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻞ ﺍﻟﺘﻮﺣﻴﺪ‬ ‫ﺍﻟﻌﺮﺵ ﺧﻠﻖ ﻋﻈﻴﻢ‪ ،‬ﻭﻫﻮ ﺟﺴﻢ ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪﴾ & % $ # ﴿ :‬‬ ‫]ﺍﻟﺰﻣﺮ‪ ،[٧٥ :‬ﻭﻗﻮﻟﻪ‪] ﴾ _ ^ ] \ [ Z ﴿ :‬ﺍﻟﺤﺎﻗﺔ‪ ،[١٧ :‬ﻭﻓﻲ‬ ‫ﺍﻟﺤﺪﻳﺚ ﻋﻦ ﺟﺎﺑﺮ ‪ ƒ‬ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﺳﻤﻌﺖ ﺍﻟﻨﺒﻲ ﮊ ﻳﻘﻮﻝ‪» :‬ﺍﻫﺘﺰ ﺍﻟﻌﺮﺵ ﻟﻤﻮﺕ‬ ‫ﺳﻌﺪ ﺑﻦ ﻣﻌﺎﺫ«)‪.(١‬‬ ‫ﻭﻳﺪﺍﺭ‬ ‫ﻓﻬﺬﻩ ﺍﻟﻨﺼﻮﺹ ﺗﺪﻝ ﻓﻲ ﺭﺃﻱ ﺍﻟﻤﺜﺒﺘﻴﻦ ﻋﻠﻰ ﺃﻥ ﺍﻟﻌﺮﺵ ﺟﺴﻢ ﻳﻬﺘﺰ ‬ ‫ﺟﺴﻤﺎ ﻣﻦ‬ ‫‬‫ﻭﻳﻄﺎﻑ ﺣﻮﻟﻪ؛ ﻳﻘﻮﻝ ﺍﻟﺠﻴﻄﺎﻟﻲ‪» :‬ﻭﻟﻴﺲ ﻟﻤﺎ ﻓﻲ ﻛﻮﻥ ﺍﻟﻌﺮﺵ‬ ‫ﺑﻪ‪ ،‬‬ ‫ﺍﻷﺟﺴﺎﻡ ﻣﺎ ﻳﻮﺟﺐ ﺍﻟﺠﻠﺴﺔ ﻋﻠﻴﻪ‪ ،‬ﻛﻤﺎ ﻳﻘﻮﻝ‪ :‬ﺑﻴﺖ ﺍﷲ ﻻ ﻋﻠﻰ ﻣﻌﻨﻰ ﻳﺴﻜﻨﻬﺎ«‪.‬‬ ‫ﺟﺴﻤﺎ ﺃﻡ ﻣﻠﻜ ﺎ ﺑﻤﻌﻨﻰ ﺍﻻﺳﺘﻴﻼﺀ‬ ‫‬‫ﻓﺎﷲ ﻣﺴﺘﻮﻱ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﺳﻮﺍﺀ ﺃﻛﺎﻥ‬ ‫ﻭﺗﻌﻈﻴﻤﺎ‪.‬‬ ‫‬‫‬ ‫ﺗﺸﺮﻳﻔﺎ ﻟﻪ‬ ‫ﻭﺧﺺ ﺍﻟﻌﺮﺵ ﺑﺎﻟﺬﻛﺮ‬ ‫‬‫ﻭﺍﻟﻘﺪﺭﺓ ﻭﺍﻟﺘﺼﺮﻑ‪،‬‬ ‫ﻭﻣﻊ ﻫﺬﺍ ﻳﺒﻘﻰ ﺇﺩﺭﺍﻙ ﺣﻘﻴﻘﺔ ﺍﻟﻌﺮﺵ ﻏﻴﺮ ﻣﻤﻜﻨﺔ ﻟﻌﺪﻡ ﻭﺟﻮﺩ ﻧﺺ ﻗﻄﻌﻲ‬ ‫ﺍﻟﺪﻻﻟﺔ ﻓﻲ ﺫﻟﻚ)‪.(٢‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻟﻔﻆ »ﺍﻟﻜﺮﺳﻲ«‪ ،‬ﺇﺫ ﻭﺭﺩ ﺫﻛﺮ ﺍﻟﻜﺮﺳﻲ ﻣﻀﺎﻓﺎ ﺇﻟﻰ ﺍﷲ‬ ‫‬‫ﻛﻤﺎ ﻳﺆﻭﻝ‬ ‫ﺗﻌﺎﻟﻰ ﻓﻲ ﺁﻳﺔ ﻭﺍﺣﺪﺓ‪] ﴾ Ç Æ Å Ä ﴿ :‬ﺍﻟﺒﻘﺮﺓ‪ [٢٥٥ :‬ﻭﻓﻲ ﻋﺪﺓ‬ ‫ﺃﺣﺎﺩﻳﺚ‪ ،‬ﻭﺍﺧ ﺘﻠﻒ ﻓﻲ ﻣﻌﻨﺎﻩ ﺃﻳﺆﺧﺬ ﻋﻠﻰ ﺍﻟﺤﻘﻴﻘﺔ ﺃﻡ ﻳﺆﻭﻝ؟‬ ‫ﻋﻠﻤﺎ‬ ‫ﻓﺴﺮ ﺍﺑﻦ ﻋﺒﺎﺱ ﺍﻟﻜﺮﺳﻲ ﺑﺎﻟﻌﻠﻢ؛ ﻷﻥ ﺍﷲ ﻗﺪ ﺃﺣﺎﻁ ﺑﻜﻞ ﺷﻲﺀ ‬ ‫ﻭﻗﺪ ‪‬‬ ‫ﻭﺃﺣﺎﻁ ﺑﻜﻞ ﺷﻲﺀ ﻋﺪ ﺩﺍ)‪.(٣‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻫﻮ ﺍﺳﺘﺒﻌﺎﺩ ﺍﻟﻤﻌﻨﻰ ﺍﻟﺤﻘﻴﻘﻲ ﻭﺍﻟﺘﺠﺴﻴﻤﻲ‪،‬‬ ‫‬‫ﻭﺍﻟﺬﻱ ﻗﺎﻝ ﺑﻪ ﻋﻠﻤﺎﺀ‬ ‫ﻭﺍﻟﻤﻠﻚ‪،‬‬ ‫ﻭﻗﺪﻣﻮﺍ ﻣﻦ ﺍﻟﺘﺄﻭﻳﻼﺕ ﻣﺎ ﻳﻠﻴﻖ ﺑﺘﻨﺰﻳﻪ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﻣﻦ ﺫﻟﻚ‪ :‬ﺍﻟﻘﺪﺭﺓ‪ ،‬‬ ‫ﻭﺍﻟﻌﻈﻤﺔ‪ ،‬ﻓﻘﺎﻟﻮﺍ‪ :‬ﺇﻥ ﺍﻟﻜﺮﺳﻲ ﻳﺤﺘﻤﻞ ﻫﺬﻩ ﺍﻟﻤﻌﺎﻧﻲ ﻓﻲ ﺣﻖ ﺍﷲ ﺗﻌﺎﻟﻰ‪.‬‬ ‫)‪ (١‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺭﻗﻢ )‪ ،(٣٨٠٣‬ﻛﺘﺎﺏ ﻣﻨﺎﻗﺐ ﺍﻷﻧﺼﺎﺭ‪ ،‬ﺑﺎﺏ ﻣﻨﺎﻗﺐ ﺳﻌﺪ ﺑﻦ ﻣﻌﺎﺫ ‪.٤٣/٣ ، ƒ‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٦٣٦‬‬ ‫‬‫)‪ (٢‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫)‪ (٣‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٩٨‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪148‬‬ ‫ﺟﺴﻤﺎ ﻭﻗﺎﻝ‬ ‫‬‫ﻭﺃﺷﺎﺭ ﺍﻟﻘﻄﺐ ﺃﻃﻔﻴﺶ ﺇﻟﻰ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺘﻲ ﺗﺬﻛﺮ ﺍﻟﻜﺮﺳﻲ‬ ‫ﻋﻨﻬﺎ‪» :‬ﺇﻧﻬﺎ ﻻ ﺗﻜﻔﻲ ﺩﻟﻴﻼ ﻟﻜﻮﻧﻬﺎ ﺃﺣﺎﺩﻳﺚ ﺁﺣﺎﺩ«‪.‬‬ ‫ﻭﻣﻊ ﻫﺬﺍ ﻳﺒﻘﻰ ﺃﻣﺮ ﺍﻟﻜﺮﺳﻲ ﻣﻦ ﻏﻴﺐ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻳ ‪‬‬ ‫ﺼﺪﻕ ﺑﻪ‪ ،‬ﻭﻟﻮ ﻟﻢ ﺗﺪﺭﻙ‬ ‫ﺣﻘﻴﻘﺘﻪ)‪.(١‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻓﻲ ﻣﺠﺎﻝ ﺍﻟﺘﻮﺣﻴﺪ ﺍﻻﻟﺘﺰﺍﻡ ﺑﺎﻟﺘﻨﺰﻳﻪ ﺍﻟﻤﻄﻠﻖ ﷲ ﻣﻦ ﺧﻼﻝ‬ ‫‬‫ﺗﺤﺮﺹ‬ ‫ﺑﻨﺼﻴﺔ ﺍﻟﺪﻟﻴﻞ ﺍﻟﺴﻤﻌﻲ ﻣﺎ ﺍﺳﺘﻄﺎﻋﻮﺍ‪ ،‬ﺃﻣﺎ ﺇﺫﺍ ﺗﻌﺬﺭ ﺫﻟﻚ‪ ،‬ﻓﺈﻧﻬﻢ ﻳﻠﺠﺆﻭﻥ‬ ‫ﺍﻟﺘﻤﺴﻚ ‬ ‫ﺇﻟﻰ ﺗﺄﻭﻳﻞ ﻛﻞ ﻣﺎ ﻳﻮﺣﻲ ﺑﺎﻟﺘﺸﺒﻴﻪ ﺃﻭ ﺍﻟﺘﺠﺴﻴﻢ ﷲ ﺗﻌﺎﻟﻰ‪ .‬ﻭﻟﻢ ﻳﻨﻬﺠﻮﺍ ﻣﻨﻬﺞ‬ ‫ﺃﻳﻀﺎ‬ ‫ﺍﻟﺤﻨﻔﻴﺔ ﻓﻲ ﺇﺛﺒﺎﺕ ﺍﻟﻴﺪ ﻭﺍﻟﻮﺟﻪ ﻭﺍﻟﻌﻴﻦ‪ ...‬ﺇﻟﺦ ﺇﻟﻰ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﻟﻢ ﻳﻨﻬﺠﻮﺍ ‬ ‫ﻣﻨﻬﺞ ﺍﻟﻤﺎﻟﻜﻴﺔ ﺍﻟﺬﻳﻦ ﻳﺜﺒﺘﻮﻥ ﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ ﺑﻼ ﻛﻴﻒ‪ ،‬ﺑﻞ ﻧﻬﺠﻮﺍ ﻣﻨﻬﺞ ﺍﻟﺘﻨﺰﻳﻪ‪.‬‬ ‫✾ ✾ ✾‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٨٣٧‬‬ ‫‬‫)‪ (١‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫ا ‪6‬ب ا ‪c K‬‬ ‫أ< اﻷ'ء وا =ت‬ ‫‪151‬‬ ‫ا =< اﻷول‬ ‫اﻷ'ء اﻹ ‪A‬‪8‬‬ ‫‪ (4)! ٥٠‬اﻻ‬ ‫ﺍﻻﺳﻢ‪ :‬ﻛﻠﻤﺔ ﻟﻐﻮﻳﺔ ﻭﺿﻌﻬﺎ ﺃﻫﻞ ﺍﻟﻠﻐﺔ ﻟﺘﺪﻝ ﻋﻠﻰ ﺷﻲﺀ ﺳﺎﺑﻖ ﻋﻠﻴﻬﺎ ﻓﻲ‬ ‫ﺍﻟﻮﺟﻮﺩ‪.‬‬ ‫ﻭﺍﻻﺳﻢ‪ :‬ﻫﻮ ﻣﺎ ﺩﻝ ﻋﻠﻰ ﻣﺴﻤﻰ‪ ،‬ﻭﻟﻬﺬﺍ ﺍﻟﻤﻌﻨﻰ ﺑﺪﺃ ﺍﻟﻌﻠﻤﺎﺀ ﻳﺒﺤﺜﻮﻥ ﻋﻦ‬ ‫ﻣﺤﺘﻮﻳﺎ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻤﻌﻨﻰ‪.‬‬ ‫‬‫ﺃﺻﻞ ﻟﻪ ﻳﺮﺟﻊ ﺇﻟﻴﻪ ﻳﻜﻮﻥ‬ ‫ﻓﻤﻨﻬﻢ ﻣﻦ ﻗﺎﻝ‪ :‬ﺇﻧﻪ ﻣﺄﺧﻮﺫ ﻣﻦ ﺍﻟﺴﻤﺔ‪ ،‬ﺑﻤﻌﻨﻰ ﺍﻟﻌﻼﻣﺔ‪ .‬ﻭﻗﺮﻳﺐ ﻣﻨﻪ ﺍﻟﻮﺳﻢ‬ ‫ﻓﻲ ﺍﻟﺪﻻﻟﺔ ﻋﻠﻰ ﺍﻟﻤﻘﺼﻮﺩ‪ .‬ﻭﺑﻌﻀﻬﻢ ﻗﺎﻝ‪ :‬ﻣﺄﺧﻮﺫ ﻣﻦ ﺍﻟﺴﻤﻮ‪.‬‬ ‫ﻭﺍﻻﺳﻢ‪ :‬ﻫﻮ ﺍﻟﻠﻔﻆ ﺍﻟﺪﺍﻝ ﺑﺎﻟﻮﺿﻊ ﻋﻠﻰ ﻣﻮﺟﻮﺩ ﻓﻲ ﺍﻷﻋﻴﺎﻥ‪ ،‬ﺇﻥ ﻛﺎﻥ‬ ‫ﻣﺤﺴﻮﺳﺎ‪ ،‬ﻭﻓﻲ ﺍﻷﺫﻫﺎﻥ ﺇﻥ ﻛﺎﻥ ﻣﻌﻘﻮﻻ‪ ،‬ﻭﻫﻮ ﻣﺨﺘﺺ ﺑﺎﻟﻤﺨﻠﻮﻗﺎﺕ‬ ‫‬‫ﺍﻟﻤﺴﻤﻰ‬ ‫ﺍﻟﻤﺤﺴﻮﺳﺔ ﻭﻏﻴﺮ ﺍﻟﻤﺤﺴﻮﺳﺔ؛ ﻷﻥ ﻭﺟﻮﺩ ﺍﷲ ﺗﻌﺎﻟﻰ ﻻ ﻳﻘﻴﺪ ﺑﺄﻋﻴﺎﻥ ﻭﻻ ﺑﺄﺫﻫﺎﻥ‪،‬‬ ‫ﻭﺇﻧﻤﺎ ﻫﻮ ﺍﻟﻤﻮﺟﻮﺩ ﻋﻠﻰ ﺍﻟﺤﻘﻴﻘﺔ‪ ،‬ﻭﻭﺟﻮﺩﻩ ﻣﺒﺎﻳﻦ ﻟﻐﻴﺮ ﻭﺟﻮﺩ ﺍﷲ ‪ ، 4‬ﻓﺎﻻﺳﻢ‬ ‫ﻓﻲ ﺣﻘﻪ ﺗﻌﺎﻟﻰ ﺇﻧﻤﺎ ﻫﻮ ﺩﺍﻝ ﻋﻠﻰ ﺫﺍﺗﻪ ﺍﻟﻌﻠﻴﺔ ﺍﻟﻮﺍﺟﺒﺔ ﺍﻟﻮﺟﻮﺩ)‪.(١‬‬ ‫ﺇﻥ ﺍﻷﺳﻤﺎﺀ ﺇﻧﻤﺎ ﺗﻌﺮﻑ ﺑﺤﺪﻭﺩﻫﺎ ﺃﻭ ﺑﺮﺳﻮﻣﻬﺎ‪ ،‬ﺃﻱ‪ :‬ﺍﻟﻤﻌﺮﻓﺔ ﺍﻟﺼﺤﻴﺤﺔ‪.‬‬ ‫ﻭﻟﻸﺳﻤﺎﺀ ﺛﻼﺛﺔ ﺃﺣﻮﺍﻝ‪ :‬ﺣﺪﻭﺩ‪ ،‬ﻭﻣﻘﺎﻣﺎﺕ‪ ،‬ﻭﻣﻘﺘﻀﻴﺎﺕ)‪.(٢‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﻤﺸﺎﺭﻕ‪ ،‬ﺹ ‪.١٧‬‬ ‫‬‫)‪ (١‬ﺍﻟﺴﺎﻟﻤﻲ‪ ،‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٧٥‬‬ ‫)‪ (٢‬ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪ :‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.١١٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪152‬‬ ‫ﺃﺣﺪﻭﺩ ﺍﻷﺳﻤﺎﺀ‪ :‬ﺃﻣﺎ ﺍﻟﺤﺪﻭﺩ ﻓﺈﻧﻬﺎ ﺗﻌﺮﻓﻚ ﺍﻻﺳﻢ ﻣﻌﺮﻓﺔ ﺗﺤﺼﺮﻩ ﺑﻬﺎ‬ ‫ﺣﺘﻰ ﻻ ﻳﺪﺧﻞ ﻓﻴﻪ ﻣﺎ ﻟﻴﺲ ﻣﻨﻪ‪ ،‬ﻭﻻ ﻳﺨﺮﺝ ﻣﻨﻪ ﻣﺎ ﻟﻴﺲ ﻓﻴﻪ‪ ،‬ﻛﻘﻮﻟﻚ‪ :‬ﺇﻧﺴﺎﻥ‪،‬‬ ‫ﻏﺎﻟﺒﺎ‪.‬‬ ‫ﻣﺎ ﺣﺪﻩ؟ ﻗﻠﻨﺎ‪ :‬ﺣﻴﻮﺍﻥ ﺁﺩﻣﻲ ﻣﻨﺘﺼﺐ ﻣﺆﻧﺲ ﺑﺎﻟﺒﺼﺮ‪ ،‬ﻳﺼﻠﺢ ﻟﻠﺘﻜﻠﻴﻒ ‬ ‫ﺍﺣﺘﺮﺍﺯﺍ ﻣﻦ ﺳﺎﺋﺮ ﺍﻷﺟﻨﺎﺱ‪،‬‬ ‫‬‫ﺍﺣﺘﺮﺍﺯﺍ ﻣﻦ ﺍﻟﻤﻮﺍﺕ‪ ،‬ﻭﻗﻮﻟﻨﺎ‪ :‬ﺁﺩﻣﻲ‪،‬‬ ‫‬‫ﻓﻘﻮﻟﻨﺎ‪ :‬ﺣﻴﻮﺍﻥ‬ ‫ﺍﺣﺘﺮﺍﺯﺍ ﻣﻦ ﺫﻭﺍﺕ ﺍﻷﺭﺑﻊ‪ ،‬ﻭﻗﻮﻟﻨﺎ‪ :‬ﻣﺆﻧﺲ‬ ‫‬‫ﺃﺟﻨﺎﺱ ﺍﻟﺤﻴﻮﺍﻧﺎﺕ‪ ،‬ﻭﻗﻮﻟﻨﺎ‪ :‬ﻣﻨﺘﺼﺐ‪،‬‬ ‫ﺍﺣﺘﺮﺍﺯﺍ ﻣﻦ ﺍﻟﻤﻼﺋﻜﺔ ﻭﺍﻟﺠﻦ‪ ،‬ﻭﻳﺼﻠﺢ ﻟﻠﺘﻜﻠﻴﻒ ﺑﺸﺮﻁ ﺍﻟﻌﻘﻞ‪ ،‬ﻭﺃﻣﺎ‬ ‫‬‫ﺑﺎﻟﺒﺼﺮ‪،‬‬ ‫ﺫﻛﺮﻩ ﺑﺒﻌﺾ ﺭﺳﻮﻣﻪ ﺃﻥ ﻳﻘﺘﺼﺮ ﻋﻠﻰ ﺑﻌﺾ ﻫﺬﻩ ﺍﻷﻭﺻﺎﻑ‪ ،‬ﻭﻟﻢ ﻳﺤﺼﺮﻩ ﻛﻞ‬ ‫ﺍﻟﺤﺼﺮ ﻛﺎﻟﺤﺪ‪.‬‬ ‫ﺏﻣﻘﺎﻣﺎﺕ ﺍﻷﺳﻤﺎﺀ‪ :‬ﻭﺫﻟﻚ ﺑﺄﻥ ﺗﻌﺮﻑ ﻗﻮﻟﻚ‪ :‬ﺍﻹﻟﻪ ﺃﻋﻈﻢ ﻣﻦ ﻗﻮﻟﻚ‪:‬‬ ‫ﺍﻟﻤﻠﻚ‪ ،‬ﻭﺍﻟﺮﺏ ﺃﻋﻈﻢ ﻣﻦ ﻗﻮﻟﻚ‪ :‬ﺍﻷﺏ‪ ،‬ﻭﺍﻷﺏ ﺃﻋﻈﻢ ﻣﻦ ﻗﻮﻟﻚ‪ :‬ﺍﻻﺑﻦ‪،‬‬ ‫ﻭﺍﻻﺑﻦ ﺃﻋﻈﻢ ﻣﻦ ﻗﻮﻟﻚ‪ :‬ﺍﻟﻌﺒﺪ‪ ،‬ﻭﺍﻟﻌﺒﺪ ﺃﻋﻈﻢ ﻣﻦ ﻗﻮﻟﻚ‪ :‬ﺍﻟﺒﻬﻴﻤﺔ‪.‬‬ ‫ﺝﻣﻘﺘﻀﻴﺎﺕ ﺍﻷﺳﻤﺎﺀ‪ :‬ﺃﻣﺎ ﻣﻘﺘﻀﻴﺎﺕ ﺍﻷﺳﻤﺎﺀ ﻓﻤﻌﺮﻓﺔ ﻣﻌﺎﻧﻴﻬﺎ ﺍﻟﺘﻲ‬ ‫ﺗﺘﻀﻤﻨﻬﺎ‪ ،‬ﻭﺍﻹﻟﻪ ﻣﻦ ﻟﻪ ﺍﻟﻮﺟﻮﺩ ﻭﺍﻹﻳﺠﺎﺩ‪ ،‬ﻭﺍﻟﻤﻠﻚ ﻣﻦ ﻟﻪ ﺍﻟﺠﻨﺪ ﻭﺍﻟﺮﻋﻴﺔ‪،‬‬ ‫ﻭﺍﻟﺮﺏ ﻣﻦ ﻟﻪ ﺍﻟﻤﺎﻝ ﻭﺍﻟﻌﺒﻴﺪ‪ ،‬ﻭﺍﻷﺏ ﻣﻦ ﻟﻪ ﺍﻟﻮﻟﺪ‪ ،‬ﻭﺍﻟﻮﻟﺪ ﻣﻦ ﻟﻪ ﺍﻷﺏ‪ ،‬ﻭﺍﻟﻌﺒﺪ‬ ‫ﻣﻦ ﻟﻪ ﺍﻟﻤﻮﻟﻰ‪ ،‬ﻭﺍﻟﺘﻔﺴﻴﺮ ﻗﻮﻟﻚ‪ :‬ﺍﻹﻟﻪ ﻫﻮ ﺍﻟﻤﺨﺘﺮﻉ‪ ،‬ﻭﺍﻟﻤﻠﻚ ﺍﻟﻘﺎﻫﺮ‪ ،‬ﻭﺍﻟﺮﺏ‬ ‫ﺍﻟﻤﺼﻠﺢ‪ ،‬ﻭﺍﻷﺏ ﺍﻷﺻﻞ‪ ،‬ﻭﺍﻻﺑﻦ ﺍﻟﻔﺮﻉ‪ ،‬ﻭﺍﻟﻌﺒﺪ ﺍﻟﻤﺴﻮﺱ)‪.(١‬‬ ‫ﻭﻳﻌﺮﺽ ﺍﻟﺸﻤﺎﺧﻲ ﻻﺧﺘﻼﻑ ﺍﻟﻨﺎﺱ ﺣﻮﻝ ﺍﻻﺳﻢ‪ :‬ﻫﻞ ﺍﻻﺳﻢ ﺑﻤﻌﻨﻰ‬ ‫ﺍﻟﺘﺴﻤﻴﺔ‪ ،‬ﺃﻡ ﺑﻤﻌﻨﻰ ﺍﻟﻤﺴﻤﻰ‪ ..‬ﻭﺍﻟﺼﺤﻴﺢﻋﻨﺪﻩﺃﻧﻪ ﺑﻤﻌﻨﻰ ﺍﻟﻤﺴﻤﻰ)‪.(٢‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﻟﻤﺎ ﻓﻴﻪ ﻣﻦ ﺩﻻﻟﺔ‬ ‫‬‫ﻭﺍﻻﺳﻢ ﻣﺸﺘﻖ ﻣﻦ ﺍﻟﺴﻤﻮ ﻋﻠﻰ ﺍﻟﺮﺍﺟﺢ ﻋﻨﺪ‬ ‫ﻋﻠﻰ ﺍﻟﺮﻓﻌﺔ ﻭﻗﺪﻡ ﺍﻷﺳﻤﺎﺀ‪ .‬ﺃﻣﺎ ﺍﻟﻨﻜﺎﺭ ﻓﻴﻘﻮﻟﻮﻥ ﺑﺎﻻﺷﺘﻘﺎﻕ ﻣﻦ ﺍﻟﺴﻤﺔ‪.‬‬ ‫)‪ (١‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.١١٧‬‬ ‫)‪ (٢‬ﺍﻟﺸﻤﺎﺧﻲ‪ :‬ﺷﺮﺡ ﻣﻘﺪﻣﺔ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺹ ‪.١٥٣‬‬ ‫‪153‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﺻﻞ ﺍﻷﺳﻤﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺍﻷﻟﻔﺎﻅ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ‬ ‫‬‫ﻭﷲ ﺗﻌﺎﻟﻰ ﺍﻷﺳﻤﺎﺀ ﺍﻟﺤﺴﻨﻰ‪ ،‬ﻭﻫﻲ ﻋﻨﺪ‬ ‫ﺍﻟﺬﺍﺕ ﺍﻟﻌﻠﻴﺔ ﻭﺻﻔﺎﺗﻬﺎ‪ ،‬ﺳﻮﺍﺀ ﺃﻛﺎﻥ ﺍﻻﺳﻢ ﻣﺸﺘ ‪‬ﻘﺎ ﺃﻡ ﻏﻴﺮ ﻣﺸﺘﻖ‪.‬‬ ‫ﻭﺗﻨﺰﻝ ﺍﻷﺳﻤﺎﺀ ﻣﻨﺰﻟﺔ ﺍﻟﻤﺴﻤﻰ‪ ،‬ﻓﻠﻴﺲ ﺑﻴﻨﻬﺎ ﻭﺑﻴﻦ ﺫﺍﺗﻪ ﺗﻌﺎﻟﻰ ﻓﺮﻕ‪،‬‬ ‫ﺯﺍﺋﺪﺍ ﻋﻠﻴﻬﺎ ﻭﻻ ﻣﺘﺤﺪﺓ ﺑﻬﺎ‪ ،‬ﺑﻞ ﺍﻟﺬﺍﺕ‬ ‫ﻓﺎﻷﺳﻤﺎﺀ ﻋﻴﻦ ﺍﻟﺬﺍﺕ‪ ،‬ﻟﻴﺴﺖ ﺷﻴ ﺌﺎ ‬ ‫ﻣﻌﺎ‪ ،‬ﻭﺍﻷﺳﻤﺎﺀ ﺑﻬﺬﺍ ﻫﻲ ﺍﻟﻤﺴﻤﻰ ﻣﻌﻨﻰ‬ ‫ﻳﺘﺮﺗﺐ ﻋﻠﻴﻬﺎ ﻣﺎ ﻳﺘﺮﺗﺐ ﻋﻦ ﺫﺍﺕ ﻭﺻﻔﺔ ‬ ‫ﻻ ‬ ‫ﻟﻔﻈﺎ‪ ،‬ﻭﻻ ﻓﺮﻕ ﺑﻴﻦ ﺍﻻﺳﻢ ﻭﺍﻟﺬﺍﺕ ﺇﻻ ﻓﻲ ﺍﻟﻠﻔﻆ ﺍﻟﻤﻨﻄﻮﻕ ﺑﻪ‪.‬‬ ‫ﻭﻳﺬﻛﺮ ﺍﺑﻦ ﺑﺮﻛﺔ ﺃﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﺟﻌﻞ ﻫﺬﻩ ﺍﻷﺳﻤﺎﺀ ﺩﻻﺋﻞ ﻭﻋﻼﻣﺎﺕ ﻟﻴﻌﻠﻢ‬ ‫ﺑﻬﺎ ﺍﻟﺨﻠﻖ ﻣﺎ ﺧﻮﻃﺒﻮﺍ ﺑﻪ ﻟﻴﻤﺘﺜﻠﻮﻩ ﻭﻳﻘﺼﺪﻭﺍ ﺇﻟﻴﻪ‪ ،‬ﻓﺨﺎﻃﺒﻬﻢ ﺑﻤﺎ ﻳﻌﻠﻤﻮﻧﻪ ﻟﺘﺠﺐ‬ ‫ﺍﻟﺤﺠﺔ ﻋﻠﻴﻬﻢ ﻓﻬﻲ ﻣﻦ ﺃﺩﻟﺘﻪ ﺗﻌﺎﻟﻰ)‪.(١‬‬ ‫‪ ٥١‬ﻼ‪ n‬اﻻ  '?'(‬ ‫ﺍﺧﺘﻠﻒ ﺍﻟﻤﺘﻜﻠﻤﻮﻥ ﻓﻲ ﺍﻻﺳﻢ ﻭﺍﻟﻤﺴﻤﻰ‪ ،‬ﻓﻘﻴﻞ‪ :‬ﻫﻤﺎ ﻭﺍﺣﺪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻻﺳﻢ‬ ‫ﻏﻴﺮ ﺍﻟﻤﺴﻤﻰ‪ ،‬ﻭﻟﻴﺲ ﺍﻟﺨﻼﻑ ﻓﻲ ﺍﻟﺤﺮﻭﻑ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺍﻟﻤﻌﻨﻰ ﺇﺫ ﻻ ﻳﺸﻚ ﻋﺎﻗﻞ‬ ‫ﺃﻥ ﺣﺮﻭﻑ )ﺯﻳﺪ( ﻫﻲ ﻏﻴﺮ ﺯﻳﺪ‪ .‬ﻭﺇﻧﻤﺎ ﺍﻟﺨﻼﻑ ﻓﻲ ﻣﺪﻟﻮﻝ ﺍﻻﺳﻢ؛ ﻓﺬﻫﺐ ﻗﻮﻡ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺑﻞ ﻫﻮ ﻏﻴﺮﻩ‪.‬‬ ‫‬‫ﺇﻟﻰ ﺃﻥ ﻣﺪﻟﻮﻝ ﺍﻻﺳﻢ ﻋﻴﻦ ﺍﻟﻤﺴﻤﻰ‪ ،‬ﻭﻫﻮ ﻣﺬﻫﺐ‬ ‫ﻭﻟﻌﻞ ﻣﺮﺍﺩ ﻫﺆﻻﺀ ﺑﻤﺪﻟﻮﻝ ﺍﻻﺳﻢ ﻣﺎ ﻳﺘﺼﻮﺭ ﻓﻲ ﺍﻷﺫﻫﺎﻥ ﻣﻦ ﻣﻔﻬﻮﻡ ﺫﻟﻚ‬ ‫ﺍﻻﺳﻢ‪ ،‬ﻭﺇﻥ ﺫﻟﻚ ﺍﻟﻤﺘﺼﻮﺭ ﻏﻴﺮ ﺍﻟﻤﺴﻤﻰ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻫﺬﺍ ﻫﻮ ﺍﻟﻤﺮﺍﺩ ﻋﻨﺪﻫﻢ‪،‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻻ ﻳﺮﻳﺪﻭﻥ ﺑﻤﺪﻟﻮﻝ ﺍﻻﺳﻢ‬ ‫‬‫ﺍﻹﺑﺎﺿﻴﺔ ﻟﻔﻈﻲ؛ ﻷﻥ‬ ‫‬‫ﻓﺎﻟﺨﻼﻑ ﺑﻴﻨﻬﻢ ﻭﺑﻴﻦ‬ ‫ﺫﻟﻚ ﺍﻟﻤﻌﻨﻰ ﺍﻟﻤﺘﺼﻮﺭ ﻓﻲ ﺍﻷﺫﻫﺎﻥ‪ ،‬ﻭﺇﻧﻤﺎ ﻳﺮﻳﺪﻭﻥ ﻣﺴﻤﺎﻩ ﺍﻟﺤﻘﻴﻘﻲ)‪.(٢‬‬ ‫ﺍﻟﻌﻤﺎﻧﻲ‪ :‬ﻛﺘﺎﺏ ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺣﻘﻘﻪ ﻭﻋﻠ‪‬ﻖ ﻋﻠﻴﻪ‪:‬‬ ‫)‪ (١‬ﺃﺑﻮ ﻣﺤﻤﺪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﺑﺮﻛﺔ ﺍﻟﺒﻬﻠﻮﻱ ‬ ‫ﻋﻴﺴﻰ ﻳﺤﻴﻰ ﺍﻟﺒﺎﺭﻭﻧﻲ‪ ،‬ﻭﺯﺍﺭﺓ ﺍﻟﺘﺮﺍﺙ ﻭﺍﻟﺜﻘﺎﻓﺔﺳﻠﻄﻨﺔ ﻋﻤﺎﻥ‪١٤٢٨ ،‬ﻫ‪٢٠٠٧/‬ﻡ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٦٨‬‬ ‫ﻭﺳﻨﺬﻛﺮﻩ ﻓﻴﻤﺎ ﺑﻌﺪ‪ :‬ﺍﺑﻦ ﺑﺮﻛﺔ‪ :‬ﺍﻟﺠﺎﻣﻊ‪.‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪ ١٣٧‬ ‪.١٣٨‬‬ ‫‬‫)‪ (٢‬ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٧٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪154‬‬ ‫ﻭﻳﺮﻯ ﺍﻟﻜﻨﺪﻱ ﺃﻥ ﻣﻦ ﺍﻷﺳﻤﺎﺀ ﻣﺎ ﻳﻘﻊ ﻓﻴﻬﺎ ﺍﻻﺷﺘﺮﺍﻙ ﺑﻴﻦ ﻣﺴﻤﻴﺎﺗﻬﺎ‪ ،‬ﻭﻣﻨﻬﺎ‬ ‫ﻣﺎ ﻻ ﻳﻘﻊ ﺍﻻﺷﺘﺮﺍﻙ ﻓﻴﻪ‪ .‬ﻓﻤﺎ ﻳﻘﻊ ﺍﻻﺷﺘﺮﺍﻙ ﻓﻴﻪ‪ ،‬ﻳﻌﺮﻑ ﺍﻟﻤﺮﺍﺩ ﻣﻨﻬﺎ ﻭﻳﺰﻭﻝ‬ ‫ﺍﻟﺸﻚ ﻋﻨﻬﺎ ﺑﺎﻟﺒﻴﺎﻥ ﺑﻤﻘﺪﻣﺔ ﺃﻭ ﺑﺼﻔﺔ ﺃﻭ ﺇﺷﺎﺭﺓ ﺃﻭ ﺩﻻﻟﺔ ﻳﻘﻊ ﻣﻨﻪ ﺑﻴﺎﻥ ﺍﻟﻤﺮﺍﺩ‬ ‫ﻭﻳﺼﺢ ﻣﻌﻪ ﺍﻟﺘﻜﻠﻴﻒ)‪.(١‬‬ ‫ﻓﻤﺎ ﻳﻌﻠﻢ ﺑﺼﻠﺔ ﺃﻭ ﺑﻤﻘﺪﻣﺔ ﻏﻴﺮ ﻣﺎ ﻳﻌﻠﻢ ﺑﺈﻃﻼﻕ ﺍﻟﻠﻔﻆ ﺑﻪ‪ ،‬ﻭﻳﻘﻄﻊ ﻭﻳﻘﻊ‬ ‫ﺍﻻﺳﻢ ﻋﻠﻴﻪ ﺑﻤﻨﻔﺮﺩﻩ‪ ،‬ﻓﺎﻟﻮﺍﺟﺐ ﺃﻥ ﻳﻌﺘﺒﺮ ﺍﻟﺨﻄﺎﺏ ﺑﺼﻠﺘﻪ ﺃﻭ ﺑﻤﻘﺪﻣﺘﻪ‪ ،‬ﻭﻣﺎ‬ ‫ﻳﺘﻌﻠﻖ ﺑﻪ ﻟﻴﺼﺢ ﻣﺮﺍﺩ ﺍﻟﻤﺨﺎﻃﺐ)‪.(٢‬‬ ‫ﻓﺈﺫﺍ ﺃﺭﻳﺪ ﺑﺎﻻﺳﻢ ﺍﻟﻤﺪﻟﻮﻝ ﻓﻬﻮ ﻋﻴﻦ ﺍﻟﻤﺴﻤﻰ‪ ،‬ﻭﺇﺫﺍ ﺃﺭﻳﺪ ﺑﻪ ﺍﻟﺪﺍﻝﺃﻱ‬ ‫ﺍﻟﻠﻔﻆﻓﻬﻮ ﻏﻴﺮ ﺍﻟﻤﺴﻤﻰ‪.‬‬ ‫ﻭﻳﻨﺸﺄ ﻫﺬﺍ ﺍﻟﺘﻐﺎﻳﺮ ﻭﻋﺪﻣﻪ ﻣﻦ ﺣﻴﺚ ﺍﻋﺘﺒﺎﺭ ‬ ‫ﺍﻟﻘ ﺪﻡ ﻭﺍﻟﺤﺪﻭﺙ؛ ﻭﻟﻬﺬﺍ ﻳﺮﻯ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺃﻥ ﺍﻷﺳﻤﺎﺀ ﻣﺨﻠﻮﻗﺔ ﺣﺎﺩﺛﺔ ﺑﺎﻋﺘﺒﺎﺭ ﻟﻔﻈﻬﺎ‪ ،‬ﺇﺫ ﻟﻢ ﺗﻜﻦ ﺍﻷﻟﻔﺎﻅ ﻭﻻ‬ ‫‬ ‫ﺍﻟﻨﺎﻃﻘﻮﻥ ﺑﻬﺎ‪ ،‬ﻓﺨﻠﻖ ﺍﷲ ﺗﻌﺎﻟﻰ ﻛﻞ ﺫﻟﻚ‪ .‬ﻭﺑﺎﻋﺘﺒﺎﺭ ﻣﻌﺎﻧﻴﻬﺎ ﻓﻬﻲ ﻗﺪﻳﻤﺔ ﻏﻴﺮ‬ ‫ﻣﺨﻠﻮﻗﺔ؛ ﻷﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﻣﺘﺼﻒ ﺑﻬﺎ ﻣﻨﺬ ﺍﻷﺯﻝ‪ ،‬ﻭﺍﻷﺳﻤﺎﺀ ﺑﻬﺬﺍ ﺃﺯﻟﻴﺔ ﻻ ﺗﻘﺘﺼﺮ‬ ‫ﻋﻠﻰ ﺯﻣﺎﻥ ﺳﺎﺑﻖ‪ ،‬ﻭﻻ ﺣﺎﻝ ﻭﻻ ﻣﺴﺘﻘﺒﻞ)‪.(٣‬‬ ‫ﻓﻘﺪ ﺻﺮﺡ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﻣﺤﻤﺪ ﺑﻦ ﻣﺤﺒﻮﺏﺭﺣﻤﻬﻤﺎ ﺍﷲ‪ :‬ﻻ ﻳﻘﺎﻝ‪ :‬ﺇﻥ‬ ‫ﺃﺳﻤﺎﺀ ﺍﷲ ﻣﺤﺪﺛﺔ ﻭﻟﻜﻨﻬﺎ ﻟﻢ ﺗﺰﻝ ﻟﻪ‪ ،‬ﻭﻻ ﻳﻘﺎﻝ‪ :‬ﺇﻧﻬﺎ ﻫﻮ‪ ،‬ﻭﻻ ﻫﻲ ﻏﻴﺮﻩ‪ ،‬ﻭﻻ‬ ‫ﺷﻲﺀ ﻣﻨﻪ‪ ،‬ﻷﻧﻪ ﻏﻴﺮ ﻣﺤﺪﻭﺩ‪ ،‬ﻭﻻ ﻳﺘﺒﻌﺾﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ )‪.(٤‬‬ ‫ﻭﻫﺬﺍ ﻣﺎ ﺃﻛﺪﻩ ﻋﻤﺮ ﺑﻦ ﺟﻤﻴﻊ ﻗﺎﺋﻼ‪» :‬ﻭﻟﻴﺲ ﻣﻨﺎ‪ ..‬ﻣﻦ ﻗﺎﻝ‪ :‬ﺇﻥ ﺃﺳﻤﺎﺀ ﺍﷲ‬ ‫)‪ (١‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٢٤‬‬ ‫)‪ (٢‬ﺍﺑﻦ ﺑﺮﻛﺔ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٦٨‬ ‪.٦٩‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٤٦٣‬ ‪.٤٦٤‬‬ ‫‬‫)‪ (٣‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫)‪ (٤‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.١٧٩‬‬ ‫‪155‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﺻﻞ ﺍﻷﺳﻤﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ‬ ‫ﻣﺨﻠﻮﻗﺔ«)‪ .(١‬ﻭﻫﺬﺍ ﻣﺎ ﺳﺒﻖ ﺃﻥ ﺫﻛﺮﻩ ﺍﻟﻔﺰﺍﺭﻱ ﺃﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﻟﻢ ﻳﺰﻝ ﻟﻪ ﺍﻷﺳﻤﺎﺀ‬ ‫ﺍﻟﺤﺴﻨﻰ)‪ ،(٢‬ﺃﻱ‪ :‬ﺃﻥ ﺍﻷﺳﻤﺎﺀ ﻗﺪﻳﻤﺔ‪.‬‬ ‫ﻭﺍﻟﻤﺴﻤﻰ ﻫﻮ ﺍﻟﻤﺴﺘﻮﺟﺐ ﻟﻼﺳﻢ‪ ،‬ﻭﺍﻟﻤﺴﻤﻰ ﻓﻲ ﺣﻖ ﺍﷲ ﺗﻌﺎﻟﻰ ﻫﻮ ﻛﻞ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻭﻟﻴﺲ ﻏﻴﺮﻩ)‪.(٣‬‬ ‫‬‫ﻣﺎ ﺍﺳﺘﺤﻘﻪ ﻟﻨﻔﺴﻪ‪ .‬ﻭﺍﻻﺳﻢ ﻋﻴﻦ ﺍﻟﻤﺴﻤﻰ ﻋﻨﺪ‬ ‫‪ ٥٢‬أ'ء اﷲ @) ( @‪ 88n‬أم ‪88n‬؟‬ ‫ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻲ ﺫﻟﻚ‪ :‬ﻓﻤﻨﻬﻢ ﻣﻦ ﺫﻫﺐ ﺇﻟﻰ ﺃﻥ ﺃﺳﻤﺎﺀ ﺍﷲ ﺗﻮﻗﻴﻔﻴﺔ‪ ،‬ﻓﻼ‬ ‫ﻳﺼﺢ ﺃﻥ ﻳﻄﻠﻖ ﻋﻠﻴﻪ ﺍﺳﻢ ﺇﻻ ﻣﺎ ﺟﺎﺀ ﻓﻲ ﺇﻃﻼﻗﻪ ﺍﻹﺫﻥ ﻣﻦ ﻛﺘﺎﺏ ﺃﻭ ﺳﻨ‪‬ﺔ‬ ‫ﺻﺤﻴﺤﺔ‪.‬‬ ‫ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ‪ :‬ﻛﻞ ﻟﻔﻆ ﺩ ‪‬ﻝ ﻋﻠﻰ ﻣﻌﻨﻰ ﻳﻠﻴﻖ ﺑﺠﻼﻝ ﺍﷲ ﺗﻌﺎﻟﻰ ﻭﺻﻔﺎﺗﻪ ﻓﻬﻮ‬ ‫ﺟﺎﺋﺰ‪ ،‬ﻭﺇﻻ ﻓﻼ‪.‬‬ ‫ﻭﺫﻫﺐ ﺁﺧﺮﻭﻥ ﺇﻟﻰ ﺟﻮﺍﺯ ﺍﻟﻘﻴﺎﺱ ﻓﻲ ﺍﻟﺼﻔﺎﺕ ﺩﻭﻥ ﺍﻷﺳﻤﺎﺀ)‪.(٤‬‬ ‫ﻭﺍﺳﺘﻘﺮ ﺍﻟﺮﺃﻱ ﻋﻠﻰ ﺃﻧﻬﺎ ﺗﻮﻗﻴﻔﻴﺔ‪ .‬ﻓﻴﻘﻮﻝ ﻋﻤﺮﻭ ﺍﻟﺘﻼﺗﻲ )ﺕ ‪١١٨٧‬ﻫ‪١٧٧٣/‬ﻡ(‪:‬‬ ‫ﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺃﻥ ﷲ ﺍﻷﺳﻤﺎﺀ ﺍﻟﺤﺴﻨﻰ ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪﴾E D C ﴿ :‬‬ ‫ﺃﻳﻀﺎ ﺍﻟﻘﻄﺐ‬ ‫]ﺍﻷﻋﺮﺍﻑ‪ ،[١٨٠ :‬ﻭﻋﻠﻰ ﺃﻧﻪ ﻫﻮ ﺍﻟﻤﺴﻤﻲ ﻧﻔﺴﻪ ﺑﻬﺎ‪ .‬ﻭﻫﺬﺍ ﻣﺎ ﺃﺧﺬ ﺑﻪ ‬ ‫ﺃﻃﻔﻴﺶ ﻗﺎﺋﻼ‪» :‬ﻭﺍﻟﺼﺤﻴﺢ ﺍﺷﺘﺮﺍﻁ ﺍﻟﺘﻮﻗﻴﻒ«)‪.(٥‬‬ ‫)‪ (١‬ﻋﻤﺮ ﺑﻦ ﺟﻤﻴﻊ‪ :‬ﻣﻘﺪﻣﺔ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺹ ‪.١٥٢‬‬ ‫)‪ (٢‬ﺍﻟﻔﺰﺍﺭﻱ‪ :‬ﻛﺘﺎﺏ ﻓﻲ ﻣﻦ ﺭﺟﻊ ﻋﻦ ﻋﻠﻤﻪ ﻭﻓﺎﺭﻕ ﺍﻟﻨﺒﻲ ﻭﻫﻮ ﻋﻠﻰ ﺩﻳﻨﻪ‪ ،‬ﺹ ‪ ،١٩٥‬ﺿﻤﻦ ﻛﺘﺎﺏ‬ ‫»‪ .«Early Ibadi Theology‬ﻭﺳﻨﺬﻛﺮﻩ ﻓﻴﻤﺎ ﺑﻌﺪ‪ :‬ﺍﻟﻔﺰﺍﺭﻱ‪ :‬ﻓﻲ ﻣﻦ ﺭﺟﻊ ﻋﻦ ﻋﻠﻤﻪ‪.‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٤٦٥‬‬ ‫‬‫)‪ (٣‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‬ ‫‬‫)‪ (٤‬ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ .١٩٠‬ﻭﺍﻟﻤﺸﺎﺭﻕ‪ ،‬ﺹ ‪.٢٣٠‬‬ ‫ﺝ ‪ ١‬ﺹ ‪ ،٢٢٤‬ﺝ ‪ ٢‬ﺹ ‪ ٧١‬ ‪.٧٢‬‬ ‫)‪ (٥‬ﺃﻃﻔﻴﺶ‪ :‬ﺷﺮﺡ ﻋﻘﻴﺪﺓ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺹ ‪.٥٦٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪156‬‬ ‫ﻭﻗﺪ ﺫﻛﺮﺕ ﻫﺬﻩ ﺍﻷﺳﻤﺎﺀ ﻓﻲ ﺁﻳﺎﺕ ﺃﺧﺮﻯ ﻣﺜﻞ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪d c b a ﴿ :‬‬ ‫ﺃﻳﻀﺎ‪﴾ { z y xw v u t s ﴿ :‬‬‫‪] ﴾ f e‬ﺍﻹﺳﺮﺍﺀ‪ ،[١١٠ :‬ﻭﻗﺎﻝ ‬ ‫ﺃﻳﻀﺎ‪] ﴾ ½ ¼ » º¹ ¸ ¶ μ ´﴿ :‬ﺍﻟﺤﺸﺮ‪.[٢٤ :‬‬‫]ﻃﻪ‪ ،[٨ :‬ﻭﻗﺎﻝ ‬ ‫ﺍﺳﻤﺎ«)‪.(١‬‬ ‫ﻭﻗﻮﻟﻪ ‪» : ‰‬ﺇﻥ ﷲ ﺗﻌﺎﻟﻰ ﺗﺴﻌﺔ ﻭﺗﺴﻌﻴﻦ ‬ ‫ﻭﻗﺪ ﺃﺛﻴﺮﺕ ﻗﻀﻴﺔ ﺃﺧﺮﻯ ﻓﻲ ﻫﺬﺍ ﺍﻟﺼﺪﺩ ﺗﺘﻤﺜﻞ ﻓﻲ ﺇﻣﻜﺎﻧﻴﺔ ﺇﺿﺎﻓﺔ ﺃﺳﻤﺎﺀ‬ ‫ﺃﺧﺮﻯ ﺑﻌﺪ ﺍﻟﺘﺴﻌﺔ ﻭﺍﻟﺘﺴﻌﻴﻦ‪.‬‬ ‫ﻭﻳﻤﻜﻦ ﺃﻥ ﻧﺼﻨ‪‬ﻒ ﻫﺬﻩ ﺍﻷﺳﻤﺎﺀ ﺑﻌﺪ ﺍﻟﺘﺴﻊ ﻭﺍﻟﺘﺴﻌﻴﻦ ﻛﻤﺎ ﻳﻠﻲ‪:‬‬ ‫ﺃﺃﺳﻤﺎﺀ ﻳﺠﻮﺯ ﺫﻛﺮﻫﺎ ﻋﻠﻰ ﺷﺮﻁ ﺃﻥ ﺗﻜﻮﻥ ﻣﻀﺎﻓﺔ ﺇﻟﻰ ﻣﻔﺎﻋﻴﻠﻬﺎ‪ ،‬ﻣﺜﻞ‪:‬‬ ‫﴿ ‪] ﴾& % $‬ﺍﻷﻧﻌﺎﻡ‪] ﴾ 8 7 ﴿ ،[٩٥ :‬ﺍﻷﻧﻌﺎﻡ‪.[٩٦ :‬‬ ‫ﺏﺃﺳﻤﺎﺀ ﻳﺠﻮﺯ ﺫﻛﺮﻫﺎ ﻭﺗﺨﺮﺝ ﻋﻠﻰ ﺍﻟﻤﺠﺎﺯ‪ ،‬ﻛﺄﻥ ﻧﻘﻮﻝ‪ :‬ﻳﺎ ﺳﻨﺪﻱ‪ ،‬ﻭﺃﻧﺖ‬ ‫ﻭﺑﺮﻩ ﻭﻓﻀﻠﻪ‪.‬‬ ‫ﺗﻘﺼﺪ ﻳﺎ ﻣﻦ ﺃﻋﺘﻤﺪ ﻋﻠﻰ ﺭﺣﻤﺘﻪ ﻭﻛﺮﻣﻪ ‬ ‫ﺝﺃﺳﻤﺎﺀ ﻳﺴﺘﺤﻴﻞ ﻧﺴﺒﺘﻬﺎ ﺇﻟﻰ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻣﺜﻞ‪ :‬ﻓﺎﺟﺮ‪ ،‬ﻭﺳﺎﺧﺮ‪ ،‬ﻭﻣﺴﺘﻬﺰﺉ‪،‬‬ ‫ﻭﻏﺎﺿﺐ‪ ،‬ﻭﺧﺎﺩﻉ‪ ،‬ﻭﺇﺫﺍ ﺫﻛﺮﺕ ﻓﻲ ﺁﻳﺎﺕ ﻭﺟﺐ ﺍﻋﺘﺒﺎﺭ ﺍﻷﺣﻮﺍﻝ ﻭﺍﻟﻤﻘﺎﺻﺪ‬ ‫ﻋﻨﺪ ﺫﻛﺮ ﻣﺜﻞ ﻫﺬﻩ ﺍﻷﺳﻤﺎﺀ‪.‬‬ ‫‪ ٥٣‬اﻹ 'ن ‪'U‬ء اﷲ @) (‬ ‫ﺇﻥ ﷲ ﺗﻌﺎﻟﻰ ﺃﺳﻤﺎﺀ ﺫﺍﺕ ﻭﺃﺳﻤﺎﺀ ﺻﻔﺎﺕ‪ ...‬ﻭﺍﻹﻳﻤﺎﻥ ﺑﺠﻤﻠﺘﻬﺎ ﺇﻳﻤﺎﻥ‬ ‫ﺑﺘﻔﺴﻴﺮﻫﺎ‪ ،‬ﻭﺍﻹﻳﻤﺎﻥ ﺑﺘﻔﺴﻴﺮﻫﺎ ﺇﻳﻤﺎﻥ ﺑﺠﻤﻠﺘﻬﺎ)‪ .(٢‬ﻭﺃﺳﻤﺎﺀ ﺍﷲ ﻭﺻﻔﺎﺗﻪ ﻋﻠﻰ‬ ‫ﺍﺳﻤﺎ«‪ ،‬ﺗﺄﻟﻴﻒ‪ :‬ﺃﺣﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ‬‫)‪ (١‬ﻳﻨﻈﺮ ﻓﻲ ﻛﺘﺎﺏ ﺟﺰﺀ ﻓﻴﻪ ﻃﺮﻕ ﺣﺪﻳﺚ‪» :‬ﺇﻥ ﷲ ﺗﺴﻌﺔ ﻭﺗﺴﻌﻴﻦ ‬ ‫ﺍﻷﺻﺒﻬﺎﻧﻲ ﺃﺑﻮ ﻧﻌﻴﻢ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﻣﺸﻬﻮﺭ ﺣﺴﻦ ﺳﻠﻴﻤﺎﻥ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﻟﻐﺮﺑﺎﺀ ﺍﻷﺛﺮﻳﺔ‪ ،‬ﺍﻟﻤﺪﻳﻨﺔ ﺍﻟﻤﻨﻮﺭﺓ‪،‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺭﻭﺍﻳﺔ ﺍﻟﺤﺪﻳﺚ ﻣﻊ ﺳﺮﺩ ﺍﻷﺳﻤﺎﺀ ﻋﻨﺪ ﺍﻟﺘﺮﻣﺬﻱ ‪ ،٣٥٠٢‬ﻭﺻﺤﺤﻪ ﺍﺑﻦ‬ ‫‬‫‪١٤١٣‬ﻫ ‪.٩٣/١ ،‬‬ ‫ﺣﺒﺎﻥ ‪ ،٢٣٨٤‬ﻭﺍﻟﺤﺎﻛﻢ ‪.١٦/١‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﺒﺴﻴﻮﻱ‪ ،‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٢٩‬‬ ‫‬‫)‪ (٢‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٨٣‬‬ ‫‪157‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﺻﻞ ﺍﻷﺳﻤﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ‬ ‫ﻭﺟﻮﻩ‪ :‬ﺍﺳﻢ ﻟﻴﺲ ﺑﺼﻔﺔ‪ ،‬ﻭﺍﺳﻢ ﻫﻮ ﺻﻔﺔ‪ ،‬ﻭﺻﻔﺔ ﻟﻴﺴﺖ ﺑﺎﺳﻢ‪ .‬ﻓﺄﻣﺎ ﺍﻻﺳﻢ ﺍﻟﺬﻱ‬ ‫ﻟﻴﺲ ﺑﺼﻔﺔ ﻛﻘﻮﻟﻚ‪ :‬ﺍﷲ ﺍﻟﺮﺣﻤﻦ‪ ،‬ﻭﺃﻣﺎ ﺍﻻﺳﻢ ﺍﻟﺬﻱ ﻫﻮ ﺻﻔﺔ ﻓﻘﻮﻝ ﺍﻟﻘﺎﺋﻞ‪:‬‬ ‫ﺍﻟﻌﻠﻴﻢ ﺍﻟﻘﺪﻳﺮ‪ ،‬ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ‪ .‬ﻭﺃﻣﺎ ﺍﻟﺼﻔﺔ ﺍﻟﺘﻲ ﻟﻴﺴﺖ ﺑﺎﺳﻢ ﻓﻘﻮﻝ ﺍﻟﻘﺎﺋﻞ‪ :‬ﻳﻌﻠﻢ‬ ‫ﻭﻳﻘﺪﺭ ﻭﻳﺴﻤﻊ ﻭﻳﺒﺼﺮ)‪.(١‬‬ ‫‪ ٥٤‬أ'ء ا ‪:‬ات وا =ت‬ ‫ﻣﻦ ﺃﺳﻤﺎﺀ ﺍﻟﺬﺍﺕ‪ :‬ﺍﻟﺮﺣﻤﻦﺍﻟﺮﺣﻴﻢﺍﻟﺤﻲﺍﻟﻘﻴﻮﻡﺍﻟﻤﻠﻚﺍﻟﻘﺪﻭﺱ ‬ ‫ﺍﻟﺴﻼﻡﺍﻟﻤﺆﻣﻦﺍﻟﻤﻬﻴﻤﻦﺍﻟﻌﺰﻳﺰﺍﻟﺠﺒﺎﺭﺍﻟﻤﺘﻜﺒﺮﺍﻟﻮﺍﺣﺪﺍﻟﺼﻤﺪ ‬ ‫ﺍﻟﻘﺎﻫﺮﺍﻟﻘﺎﺩﺭﺍﻟﺤﻜﻴﻢﺍﻟﻌﻠﻴﻢﺍﻟﻐﻨﻲﺍﻟﻜﺮﻳﻢﺍﻟﻠﻄﻴﻒﺍﻟﺨﺒﻴﺮ ‬ ‫ﺍﻟﺮﺅﻭﻑﺍﻟﺪﺍﺋﻢ‪ .‬ﻓﻬﺬﻩ ﺍﻷﺳﻤﺎﺀ ﻭﺃﻣﺜﺎﻟﻬﺎ ﻣﻦ ﺃﺳﻤﺎﺀ ﺍﻟﺬﺍﺕ)‪.(٢‬‬ ‫ﻭﺃﺳﻤﺎﺀ ﺍﻟﺼﻔﺎﺕ‪ :‬ﺧﺎﻟﻖﺑﺎﺭﻱﻣﺼﻮﺭﺭﺍﺯﻕﻣﺤﻴﻲﻣﻤﻴﺖ ‬ ‫ﺑﺎﻋﺚﻧﺎﺷﺮﻣﺠﺎﺯ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ ﻣﺜﻠﻬﺎ)‪.(٣‬‬ ‫ﻭﻳ ﻔ ‪‬ﺮﻕ ﺍﻟﻜﻨﺪﻱ ﺑﻴﻦ ﺍﻷﺳﻤﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ‪ ،‬ﻓﻴﺮﻯ ﺃﻥ ﺍﻷﺳﻤﺎﺀ ﻻ ﺗﻘﻮﻡ ﺑﻬﺎ ﺍﻟﺤﺠﺔ‬ ‫‬ ‫ﻣﻦ ﺍﻟﻌﻘﻞ‪ ،‬ﻭﻫﻲ ﺍﺳﻢ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ ﻭﺍﺳﻢ ﺭﺳﻮﻟﻪ ﮊ ‪ ،‬ﻭﺃﻧﻪ ﺗﻘﻮﻡ ﺍﻟﺤﺠﺔ ﻣﻦ‬ ‫ﺍﻟﻌﻘﻮﻝ ﺑﺎﻟﺼﻔﺎﺕ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﻣﻦ ﺻﻔﺎﺕ ﺍﻟﺬﺍﺕ ﺃﻭ ﻣﻦ ﺻﻔﺎﺕ ﺍﻷﻓﻌﺎﻝ)‪.(٤‬‬ ‫ﺛﻢ ﻳﻘ ‪‬ﺴﻢ ﺍﻟﻜﻨﺪﻱ ﻣﺎ ﻛﺎﻥ ﻃﺮﻳﻘﻪ ﻃﺮﻳﻖ ﺍﻟﻌﻘﻞ ﺇﻟﻰ ﻗﺴﻤﻴﻦ‪:‬‬ ‫ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ‪ :‬ﺩﻟﻴﻠﻪ ﻗﺎﺋﻢ ﻓﻲ ﺍﻟﻌﻘﻞ‪ ،‬ﻣﺜﻞ ﺃﻥ ﺍﷲ ﻭﺍﺣﺪ‪ ،‬ﻭﺃﻧﻪ ﻋﺎﻟﻢ ﻭﻗﺎﺩﺭ‪،‬‬ ‫ﻭﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﻓﻌﻠﻴﻪ ﻋﻨﺪ ﺫﻛﺮﻩ ﻭﺳﻤﻌﻪ ﺇﻳﺎﻩ ﺃﻥ ﻳﻌﺘﻘﺪﻩ ﻭﻳﻌﻠﻤﻪ‪ .‬ﻭﻻ ﻋﺬﺭ ﻟﺸﺎﻙ ﻓﻴﻪ‬ ‫ﻟﻘﻴﺎﻡ ﺩﻟﻴﻠﻪ ﻭﻟﺰﻭﻡ ﺣﺠﺘﻪ‪.‬‬ ‫)‪ (١‬ﺍﻟﻔﺰﺍﺭﻱ‪ :‬ﻛﺘﺎﺏ ﻓﻲ ﻣﻦ ﺭﺟﻊ ﻋﻦ ﻋﻠﻤﻪ‪ ،‬ﺹ ‪.٢٠‬‬ ‫)‪ (٢‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٨٣‬‬ ‫)‪ (٣‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺍﻟﺼﻔﺤﺔ ﻧﻔﺴﻬﺎ‪.‬‬ ‫)‪ (٤‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٤‬ﺹ ‪.٢٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪158‬‬ ‫ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻧﻲ‪ :‬ﻫﻮ ﻣﺎ ﻛﺎﻥ ﺍﻻﺧﺘﻼﻑ ﺑﻴﻦ ﺍﻟﻨﺎﺱ ﻓﻴﻪ‪ ،‬ﻣﺜﻞ‪ :‬ﺃﻥ ﺍﷲ ﻋﺎﻟﻢ‬ ‫ﺑﻌﻠﻢ‪ ،‬ﻭﻗﺎﺩﺭ ﺑﻘﺪﺭﺓ‪ ،‬ﺃﻭ ﻋﺎﻟﻢ ﺑﻨﻔﺴﻪ‪ ،‬ﻭﻗﺎﺩﺭ ﺑﻨﻔﺴﻪ‪ ،‬ﻓﺤﺠﺔ ﻫﺬﺍ ﺗﻠﺰﻡ ﺑﻌﺪ‬ ‫ﺍﻻﺳﺘﺪﻻﻝ ﻭﺍﻟﺴﺆﺍﻝ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﺸﺎﻙ ﻓﻴﻪ ﺃﻥ ﻻ ﻳﻌﺘﻘﺪ ﻗﻮﻻ ﻣﻦ ﺍﻋﺘﻘﺎﺩ ﺍﻟﻤﺨﺘﻠﻔﻴﻦ‬ ‫ﺑﻐﻴﺮ ﺩﻟﻴﻞ‪ ،‬ﻭﺃﻥ ﻳﺘﻤﺴﻚ ﺑﺎﻟﺠﻤﻠﺔ‪ ،‬ﻭﻫﻮ ﺃﻥ ﺍﷲ ﻭﺍﺣﺪ ﻟﻴﺲ ﻛﻤﺜﻠﻪ ﺷﻲﺀ)‪.(١‬‬ ‫‪ ٥٥‬أ'ء اﷲ ا ‪(4?/‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺣﺪﻳ ﺜﺎ ﻣﻄﻮﻻ ﻋﻦ ﺃﺳﻤﺎﺀ ﺍﷲ ﺍﻟﺤﺴﻨﻰ‪ ،‬ﺗﻨﺎﻭﻟﻮﺍ ﻓﻴﻬﺎ‬ ‫‬‫ﺗﺤﺪﺙ‬ ‫ﺍﻟﺤﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ ﺍﻟﺸﺮﻳﻒ ﺍﻟﺬﻱ ﻳﺤﺚ ﻓﻴﻪ ﺍﻟﻨﺒﻲ ﮊ ﺍﻷﻣﺔ ﻋﻠﻰ ﺃﻥ ﻳﺤﺼﻲ ﻛﻞ‬ ‫ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﺃﺳﻤﺎﺀ ﺍﷲ ﺍﻟﺤﺴﻨﻰ ﺍﻟﺘﻲ ﻳﻄﻴﻖ ﺇﺣﺼﺎﺀﻫﺎ ﺛﻢ ﻳﻌﻤﻞ ﺑﻤﻘﺘﻀﺎﻫﺎ‪.‬‬ ‫ﺍﺳﻤﺎ‪ .‬ﺭﻭﻯ ﺃﺑﻮ ﻫﺮﻳﺮﺓ ﺃﻥ‬ ‫‬‫ﻭﺍﻟﺘﺴﻤﻴﺎﺕ ﺍﻟﻮﺍﺭﺩﺓ ﻓﻲ ﺍﻟﺨﺒﺮ ﺗﺴﻌﺔ ﻭﺗﺴﻌﻮﻥ‬ ‫ﺍﺳﻤﺎ ﻣﻦ ﺃﺣﺼﺎﻫﺎ ﺩﺧﻞ ﺍﻟﺠﻨﺔ«)‪ ،(٢‬ﻣﻌﻨﺎﻩ‬ ‫‬‫ﺍﻟﻨﺒﻲ ﮊ ﻗﺎﻝ‪» :‬ﺇﻥ ﷲ ﺗﺴﻌﺔ ﻭﺗﺴﻌﻴﻦ‬ ‫ﻣﻦ ﻋﺮﻓﻬﺎ ﺑﺸﺮﺍﺋﻄﻬﺎ‪ ،‬ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺍﻹﺣﺼﺎﺀ ﺑﻤﻌﻨﻰ ﺍﻟﻌﻠﻢ ﻗﻮﻟﻪ‪ç æ ﴿ :‬‬ ‫‪] ﴾ é è‬ﺍﻟﺠﻦ‪ ،[٢٨ :‬ﺃﻱ‪ :‬ﻋﻠﻢ ﺣﺪﻭﺩ ﻛﻞ ﺷﻲﺀ‪.‬‬ ‫ﻓﻬﺬﺍ ﺍﻟﻤﻌﻨﻰ ﻇﺎﻫﺮ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﻠﻐﺔ‪ ،‬ﻓﺈﺫﺍ ﺛﺒﺖ ﻫﺬﺍ‪ ،‬ﻓﻬﺬﻩ ﺍﻷﺳﻤﺎﺀ ﺍﻟﻤﺮﻭﻳﺔ‬ ‫ﻋﻦ ﺍﻟﻨﺒﻲ ﮊ ﻳﻘﺴﻤﻬﺎ ﺃﺑﻮ ﻋﻤﺎﺭ ﻋﺒﺪ ﺍﻟﻜﺎﻓﻲ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ‪ :‬ﺃﺳﻤﺎﺀ ﻟﻠﺬﺍﺕ‪،‬‬ ‫ﻭﺃﺳﻤﺎﺀ ﻟﻸﻓﻌﺎﻝ‪ ،‬ﻭﺃﺳﻤﺎﺀ ﻟﻠﻔﻌﻞ ﺍﻵﺗﻲ ﺩﻭﻥ ﻣﺎ ﻗﺪ ﻓﻌﻞ ﻗﺎﺋﻼ‪» :‬ﻭﺟﺪﻧﺎ ﺃﻥ ﻫﺬﻩ‬ ‫ﺍﻷﺳﻤﺎﺀ ﻣﻮﺿﻮﻋﺔ ﻓﻲ ﻛﺘﺎﺏ ﺍﷲ ‪ 8‬ﻣﺴﺘﻌﻤﻠﺔ ﻟﻤﻌﺎﻥﺛﻼﺛﺔ ﻛﻠﻬﺎ ﻗﺪ ﺳﻤﻰ ﺑﻬﺎ‬ ‫ﻧﻔﺴﻪ‪ ،‬ﺃﻣﺎ ﺃﺣﺪﻫﺎ ﻓﻠﻠﺬﺍﺕ ﻭﺍﻟﻤﺪﺣﺔ‪ ،‬ﻭﺍﻟﺜﺎﻧﻲ‪ :‬ﻓﻠﻠﻔﻌﻞ ﺍﻵﺗﻲ ﺩﻭﻥ ﻣﺎ ﻗﺪ ﻓﻌﻞ‪،‬‬ ‫ﻭﺍﻟﺜﺎﻟﺚ‪ :‬ﻟﻤﺎ ﻓﻌﻞ ﻓﻘﻂ«)‪.(٣‬‬ ‫)‪ (١‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،٤‬ﺹ ‪ ٤١‬ ‪.٤٢‬‬ ‫)‪ (٢‬ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫)‪ (٣‬ﺃﺑﻮ ﻋﻤﺎﺭ ﻋﺒﺪ ﺍﻟﻜﺎﻓﻲ‪ :‬ﺍﻟﻤﻮﺟﺰ ﻓﻲ ﺍﻟﻜﻼﻡ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﺩ‪ .‬ﻋﻤﺎﺭ ﺍﻟﻄﺎﻟﺒﻲ‪ ،‬ﺿﻤﻦ ﻛﺘﺎﺏ »ﺁﺭﺍﺀ‬ ‫ﺍﻟﺨﻮﺍﺭﺝ ﺍﻟﻜﻼﻣﻴﺔ«‪ ،‬ﻧﺸﺮ ﺍﻟﺸﺮﻛﺔ ﺍﻟﻮﻃﻨﻴﺔ ﻟﻠﻨﺸﺮ ﻭﺍﻟﺘﻮﺯﻳﻊﺍﻟﺠﺰﺍﺋﺮ‪١٣٩٨ ،‬ﻫ‪١٩٧٨/‬ﻡ‪ ،‬ﻣﻄﺎﺑﻊ‬ ‫ﺍﻟﺸﺮﻭﻕﺑﻴﺮﻭﺕ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪ .١٥٣‬ﻭﺳﻨﺬﻛﺮﻩ ﻓﻴﻤﺎ ﺑﻌﺪ‪ :‬ﻋﺒﺪ ﺍﻟﻜﺎﻓﻲ‪ :‬ﺍﻟﻤﻮﺟﺰ‪.‬‬ ‫‪159‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﺻﻞ ﺍﻷﺳﻤﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ‬ ‫ ﻣﻨﻬﺎ ﺛﻤﺎﻧﻴﺔ ﻭﻋﺸﺮﻭﻥ ﻟﻠﺬﺍﺕ‪ ،‬ﻭﺫﻟﻚ‪ :‬ﺍﷲ‪ ،‬ﺍﻟﻤﻠﻚ‪ ،‬ﺍﻟﻘﺪﻭﺱ‪ ،‬ﺍﻟﺴﻼﻡ‪،‬‬ ‫ﺍﻟﻤﺆﻣﻦ‪ ،‬ﺍﻟﻤﻬﻴﻤﻦ‪ ،‬ﺍﻟﻌﺰﻳﺰ‪ ،‬ﺍﻟﺠﺒﺎﺭ‪ ،‬ﺍﻟﻤﺘﻜﺒﺮ‪ ،‬ﺍﻟﻌﻠﻲ‪ ،‬ﺍﻟﻌﻈﻴﻢ‪ ،‬ﺍﻟﻜﺒﻴﺮ‪ ،‬ﺍﻟﺠﻠﻴﻞ‪،‬‬ ‫ﺍﻟﻤﺠﻴﺪ‪ ،‬ﺍﻟﺤﻖ‪ ،‬ﺍﻟﻤﺒﻴﻦ‪ ،‬ﺍﻟﻮﺍﺣﺪ‪ ،‬ﺍﻟﻤﺎﺟﺪ‪ ،‬ﺍﻟﺼﻤﺪ‪ ،‬ﺍﻷﻭﻝ‪ ،‬ﺍﻵﺧﺮ‪ ،‬ﺍﻟﻈﺎﻫﺮ‪،‬‬ ‫ﺍﻟﺒﺎﻃﻦ‪ ،‬ﺍﻟﻤﺘﻌﺎﻝ‪ ،‬ﺍﻟﻐﻨﻲ‪ ،‬ﺍﻟﻨﻮﺭ‪ ،‬ﺍﻟﻮﺍﺭﺙ‪ ،‬ﺫﻭ ﺍﻟﺠﻼﻝ‪.‬‬ ‫ﻓﻜﻞ ﺫﻟﻚ ﻳﺪﻝ ﻋﻠﻰ ﺍﻟﺬﺍﺕ ﻭﺍﻟﻔﻌﻞ ﻣﻦ ﻛﻞ ﻭﺍﺣﺪ ﺻﻔﺔ ﺯﺍﺋﺪﺓ‪ ،‬ﻭﻳﻤﻜﻦ‬ ‫ﺣﻤﻞ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺍﺕ ﻋﻠﻰ ﺻﻔﺎﺕ ﺍﻟﻔﻌﻞ‪ ،‬ﻟﻜﻦ ﺍﻟﻈﺎﻫﺮ ﺃﻧﻬﺎ ﻟﻠﺬﺍﺕ)‪.(١‬‬ ‫ﻭﻣﻨﻬﺎ ﺧﻤﺴﺔ ﻟﻠﻘﺪﺭﺓ‪ ،‬ﻭﺫﻟﻚ ﻫﻮ‪ :‬ﺍﻟﻘﻬﺎﺭ‪ ،‬ﺍﻟﻘﺎﻫﺮ‪ ،‬ﺍﻟﻘﻮﻱ‪ ،‬ﺍﻟﻘﺎﺩﺭ‪ ،‬ﺍﻟﻤﻘﺘﺪﺭ‪.‬‬‫‬ ‫ﻭﻣﻨﻬﺎ ﺧﻤﺴﺔ ﻟﻠﻌﻠﻢ‪ ،‬ﻭﺫﻟﻚ ﻫﻮ‪ :‬ﺍﻟﻌﻠﻴﻢ‪ ،‬ﺍﻟﺨﺒﻴﺮ‪ ،‬ﺍﻟﺤﻜﻴﻢ‪ ،‬ﺍﻟﺸﻬﻴﺪ‪،‬‬‫‬ ‫ﺍﻟﻤﺤﺼﻲ‪.‬‬ ‫ﻭﻣﻨﻬﺎ ﻋﺸﺮﺓ ﻟﻺﺭﺍﺩﺓ‪ ،‬ﻭﺫﻟﻚ ﻫﻮ‪ :‬ﺍﻟﺮﺣﻤﻦ‪ ،‬ﺍﻟﺮﺣﻴﻢ‪ ،‬ﺍﻟﻮﺩﻭﺩ‪ ،‬ﺍﻟﻌﻔﻮ‪،‬‬‫‬ ‫ﺍﻟﺮﺅﻭﻑ‪ ،‬ﺍﻟﺼﺒﻮﺭ‪ ،‬ﺍﻟﺤﻠﻴﻢ‪ ،‬ﺍﻟﻜﺮﻳﻢ‪ ،‬ﺍﻟﺒﺮ‪.‬‬ ‫ﻭﻣﻨﻬﺎ ﻭﺍﺣﺪ ﻳﺮﺟﻊ ﺇﻟﻰ ﺍﻟﺴﻤﻊ‪ ،‬ﻭﺁﺧﺮ ﺇﻟﻰ ﺍﻟﺒﺼﺮ‪ ،‬ﻭﺁﺧﺮ ﺇﻟﻰ ﺍﻟﺤﻴﺎﺓ‪ ،‬ﻭﺁﺧﺮ‬‫‬ ‫ﺇﻟﻰ ﺍﻟﺒﻘﺎﺀ‪ ،‬ﻭﺁﺧﺮ ﺇﻟﻰ ﺍﻟﻜﻼﻡ‪ ،‬ﻭﺫﻟﻚ ﻫﻮ‪ :‬ﺍﻟﺴﻤﻴﻊ‪ ،‬ﻭﺍﻟﺒﺼﻴﺮ‪ ،‬ﻭﺍﻟﺤﻲ‪،‬‬ ‫ﻭﺍﻟﺒﺎﻗﻲ‪ .‬ﻓﻬﺬﻩ ﻛﻠﻬﺎ ﺻﻔﺎﺕ ﺍﻟﺬﺍﺕ‪.‬‬ ‫ﻭﻣﻨﻬﺎ ﺧﻤﺴﺔ ﻭﺃﺭﺑﻌﻮﻥ ﻟﻠﻔﻌﻞ‪ ،‬ﻭﺫﻟﻚ ﻫﻮ‪ :‬ﺍﻟﺨﺎﻟﻖ‪ ،‬ﺍﻟﺒﺎﺭﻱ‪ ،‬ﺍﻟﻤﺼﻮﺭ‪،‬‬‫‬ ‫ﺍﻟﻮﻫﺎﺏ‪ ،‬ﺍﻟﺮﺯﺍﻕ‪ ،‬ﺍﻟﻔﺘﺎﺡ‪ ،‬ﺍﻟﻘﺎﺑﺾ‪ ،‬ﺍﻟﺒﺎﺳﻂ‪ ،‬ﺍﻟﺨﺎﻓﺾ‪ ،‬ﺍﻟﺤﺎﻓﻆ‪ ،‬ﺍﻟﺮﺍﻓﻊ‪،‬‬ ‫ﺍﻟﻤﻌﺰ‪ ،‬ﺍﻟﻤﺬﻝ‪ ،‬ﺍﻟﺤﻜﻴﻢ‪ ،‬ﺍﻟﻌﺪﻝ‪ ،‬ﺍﻟﻠﻄﻴﻒ‪ ،‬ﺍﻟﺤﻔﻴﻆ‪ ،‬ﺍﻟﻤﻘﻴﺖ‪ ،‬ﺍﻟﺤﺴﻴﺐ‪،‬‬ ‫ﺍﻟﺮﻗﻴﺐ‪ ،‬ﺍﻟﻤﺠﻴﺐ‪ ،‬ﺍﻟﻮﺍﺳﻊ‪ ،‬ﺍﻟﺒﺎﻋﺚ‪ ،‬ﺍﻟﻮﻛﻴﻞ‪ ،‬ﺍﻟﻤﺒﺪﻱ‪ ،‬ﺍﻟﻤﻌﻴﺪ‪ ،‬ﺍﻟﻤﺤﻴﻲ‪،‬‬ ‫ﺍﻟﻤﻤﻴﺖ‪ ،‬ﺍﻟﻘﻴﻮﻡ‪ ،‬ﺍﻟﻮﺍﺣﺪ‪ ،‬ﺍﻟﻤﻘﺪﻡ‪ ،‬ﺍﻟﻤﺆﺧﺮ‪ ،‬ﺍﻟﻮﻟﻲ‪ ،‬ﺍﻟﺘﻮﺍﺏ‪ ،‬ﺍﻟﻤﻨﺘﻘﻢ‪،‬‬ ‫ﺍﻟﻤﻘﺴﻂ‪ ،‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺍﻟﻤﻐﻨﻲ‪ ،‬ﺍﻟﻤﺎﻧﻊ‪ ،‬ﺍﻟﻀﺎﺭ)‪.(٢‬‬ ‫)‪ (١‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٧٢‬‬ ‫)‪ (٢‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٧٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪160‬‬ ‫ﻭﻳﺮﻯ ﺍﻟﻜﻨﺪﻱ ﺃﻥ ﺍﻟﻀﺎﺭ ﻻ ﻳﺠﻮﺯ‪ .‬ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ‪ :‬ﺃﺟﺎﺯ ﺍﻟﻤﺴﻠﻤﻮﻥ ﺃﻥ‬ ‫ﻳﻮﺻﻒ ﺍﷲ ﺗﻌﺎﻟﻰ ﺃﻧﻪ ﺿﺎﺭ ﻟﻠﻜﺎﻓﺮﻳﻦ ﺑﻌﻘﺎﺑﻪ ﺇﻳﺎﻫﻢ‪.‬‬ ‫ﻭﻫﻨﺎﻙ ﺃﺳﻤﺎﺀ ﻣﺜﻞ‪ :‬ﺍﻟﻨﺎﻓﻊ‪ ،‬ﺍﻟﻬﺎﺩﻱ‪ ،‬ﺍﻟﺒﺪﻳﻊ‪ ،‬ﺍﻟﺮﺷﻴﺪ‪ ،‬ﻣﺎﻟﻚ ﺍﻟﻤﻠﻚ‪ .‬ﻭﻣﻌﺎﻧﻲ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻫﺬﻩ ﺍﻷﺳﻤﺎﺀ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ ﺭﺩ‪‬ﺍ ﻋﻠﻰ ﺃﻫﻞ‬ ‫‬‫ﻫﺬﻩ ﺍﻷﻟﻔﺎﻅ ﻣﺨﺘﻠﻔﺔ‪ ،‬ﻭﺭﺗﺐ‬ ‫ﻗﺪﻳﻤﺎ؛ ﻷﻥ ﻣﺎ ﻳﺮﺟﻊ ﺇﻟﻰ‬ ‫ﺍﺳﻤﺎ ‬ ‫ﺍﻟﺒﺪﻋﺔ‪ ،‬ﺇﺫ ﺃﻟﺰﻣﻮﺍ ﺃﻫﻞ ﺍﻟﺤﻖ ﺍﻟﻘﻮﻝ ﺑﺘﺴﻌﺔ ﻭﺗﺴﻌﻴﻦ ‬ ‫ﺍﻟﺬﺍﺕ ﻣﻦ ﺍﻟﻌﺒﺎﺭﺍﺕ ﻓﻬﻲ ﺫﺍﺕ ﻭﺍﺣﺪ‪ .‬ﻭﻣﺎ ﻳﺮﺟﻊ ﺇﻟﻰ ﺻﻔﺎﺕ ﺍﻟﺬﺍﺕ ﻛﺎﻟﻘﺪﺭﺓ ﻭﺍﻟﻌﻠﻢ‬ ‫ﻭﻏﻴﺮﻫﻤﺎ ﻓﻬﻲ ﺻﻔﺎﺕ ﺍﻟﺒﺎﺭﻱ ﺳﺒﺤﺎﻧﻪ‪ .‬ﻭﻣﺎ ﻳﺮﺟﻊ ﺇﻟﻰ ﺍﻟﻔﻌﻞ ﻓﺬﻟﻚ ﻣﺤﺪﺙ)‪.(١‬‬ ‫‪ r‬ا ﻼ  »اﷲ«‬‫‪٥٦‬‬ ‫ﺍﺳﻢ ﻟﻠﺬﺍﺕ ﻣﻦ ﺣﻴﺚ ﻫﻲ ﻋﻨﺪ ﺍﻟﺠﻤﻬﻮﺭ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻟﻠﺬﺍﺕ ﻭﺍﻟﺼﻔﺔ‬ ‫ﻟﻤﻮﺟﺪ ﺍﻟﻌﺎﻟﻢ‪ ،‬ﻭﻟﻴﺲ ﺑﻤﺸﺘﻖ ﻋﻨﺪ ﺍﻷﻛﺜﺮ‪ .‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻣﻌﺎ‪ ،‬ﻭﻫﻮ ﻟﻔﻆ ﻋﺮﺑﻲ ﻋﻠﻢ ‬ ‫‬ ‫ﻣﺸﺘﻖ ﻣﻦ ﺍﻟﻮﻟﻪ)‪.(٢‬‬ ‫ﻭ»ﺍﷲ« ﻋ ﻠﻢ ﻋﻠﻰ ﺍﻟﺬﺍﺕ ﺍﻟﻌﻠﻴﺔ‪ ،‬ﻭﻫﻮ ﺍﺳﻢ ﻏﻴﺮ ﻣﺸﺘﻖ ﻭﺍﺟﺐ ﺍﻟﻮﺟﻮﺩ ﻟﺬﺍﺗﻪ‪،‬‬ ‫ﺍﻟﻤﺴﺘﺤﻖ ﻟﺠﻤﻴﻊ ﺍﻟﻤﺤﺎﻣﺪ‪ ،‬ﺍﻟﻤﺘﺼﻒ ﺑﺠﻤﻴﻊ ﺍﻟﻜﻤﺎﻻﺕ ﺍﻟﻮﺍﺟﺒﺔ ﻭﺍﻟﺠﺎﺋﺰﺓ ﻓﻲ‬ ‫ﺣﻘﻪ ﺗﻌﺎﻟﻰ‪ .‬ﻭﺍﻟﻤﻨﺰﻩ ﻋﻦ ﻛﻞ ﺍﻟﻨﻘﺎﺋﺺ‪ ،‬ﻭﻋﻦ ﺍﻟﺼﻔﺎﺕ ﺍﻟﻤﺴﺘﺤﻴﻠﺔ ﻓﻲ ﺣﻘﻪ‬ ‫ﺗﻌﺎﻟﻰ‪ .‬ﻭﻫﻮ »ﺍﺳﻢ ﺍﷲ ﺍﻷﻋﻈﻢ« ﻛﻤﺎ ﺭﻭﻱ ﻋﻦ ﺍﻹﻣﺎﻡ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ‪.‬‬ ‫ﻭﺍﺳﻢ »ﺍﷲ« ﺗﻌﺎﻟﻰ ﻻ ﻳﺘﻜﻠﻒ ﺍﻟﺒﺤﺚ ﻋﻦ ﻣﻌﻨﺎﻩ‪ ،‬ﻭﻻ ﻳﻄﻠﻖ ﺇﻻ ﻋﻠﻴﻪ ﻭﺣﺪﻩ‪،‬‬ ‫‪‬‬ ‫ﺍﻟﺘﺨﻠﻖ‪ ،‬ﻓﻬﻮ ﺍﺳﻢ ﻟﻠﻤﻌﺒﻮﺩ‬ ‫ﻓﻼ ﻳﺴﻤﻰ ﺑﻪ ﻏﻴﺮﻩ؛ ﻷﻥ ﻫﺬﺍ ﺍﻻﺳﻢ ﻟﻠﺘﻌﻠﻖ ﺩﻭﻥ‬ ‫ﺍﻟﺬﻱ ﻻ ﻳﺴﺘﺤﻖ ﺍﻟﻌﺒﺎﺩﺓ ﺇﻻ ﻫﻮ‪ ،‬ﻭﻫﻮ ﺻﺎﻟﺢ ﻟﻠﺘﻮﺳﻞ ﺑﻪ‪.‬‬ ‫ﻳﻘﻮﻝ ﻋﺒﺪ ﺍﻟﻜﺎﻓﻲ‪» :‬ﺍﷲ ﺍﺳﻢ ﺗﺒﻨﻰ ﻋﻠﻴﻪ ﺍﻟﺼﻔﺎﺕ‪ ،‬ﻭﺇﻧﻪ ﺍﺳﻢ ﻟﻠﺬﺍﺕ«)‪.(٣‬‬ ‫)‪ (١‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٧٤‬‬ ‫)‪ (٢‬ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٧٦‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.١٩‬‬ ‫‬‫)‪ (٣‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫‪161‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﺻﻞ ﺍﻷﺳﻤﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ‬ ‫ﻭﻳﺬﻛﺮ ﺍﻟﺒﺪﺭ ﺍﻟﺸﻤﺎﺧﻲ ﺃﻥ ﺍﷲ ﺍﺳﻢ ﻋﻠﻢ ﻋﻠﻰ ﺫﺍﺕ ﻭﺍﺟﺐ ﺍﻟﻮﺟﻮﺩ ﺍﻟﻤﺴﺘﺤﻖ‬ ‫ﻋﻠﻤﺎ ﺑﺎﻟﻮﺿﻊ ﺍﺑﺘﺪﺍﺀ‬ ‫ﻟﺠﻤﻴﻊ ﺍﻟﻤﺤﺎﻣﺪ‪ ،‬ﻓﺤﺬﻓﺖ ﺍﻟﻬﻤﺰﺓ ﻟﻐﻴﺮ ﺍﻟﻘﻴﺎﺱ‪ .‬ﻭﺟﻌﻞ ‬ ‫ﻋﻠﻰ ﺍﻟﺬﺍﺕ ﺍﻟﻮﺍﺟﺐ ﺍﻟﻮﺟﻮﺩ ﺍﻟﺨﺎﻟﻖ ﻟﻜﻞ ﺷﻲﺀ)‪.(١‬‬ ‫ﻭﻳﻔﺴﺮ ﺍﺑﻦ ﻋﺒﺎﺱ ^ ‪ :‬ﺍﷲ ﺑﺄﻧﻪ ﺫﻭ ﺍﻷﻟﻮﻫﻴﺔ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﺄﻟﻪ ﺇﻟﻴﻪ ﺍﻟﺨﻠﻖ‬ ‫ﺃﺟﻤﻌﻮﻥ‪ ،‬ﺃﻱ‪ :‬ﻳﻌﺒﺪﻭﻥ‪.‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻫﻮ‪ :‬ﺍﻟﺬﻱ ﺗﺠﺐ ﻟﻪ ﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﻭﺗﺤﻖ ﻟﻪ‪ ،‬ﻭﻫﻮ ﺍﷲ ﺍﻟﺬﻱ‬ ‫‬‫ﻭﺍﻹﻟﻪ ﻋﻨﺪ‬ ‫ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ ﺳﺒﺤﺎﻧﻪ‪.‬‬ ‫ﻭﺍﺧ ﺘﻠﻒ ﻓﻲ ﺗﺴﻤﻴﺔ ﺍﷲ ‪» : 8‬ﺍﷲ«؛ ﻓﻘﺎﻝ ﻗﻮﻡ‪ :‬ﻫﻮ ﻣﺄﺧﻮﺫ ﻣﻦ ﺍﻟﻨﻮﺭ‪ .‬ﻭﻗﺎﻝ‬ ‫ﺁﺧﺮﻭﻥ‪ :‬ﻣﺄﺧﻮﺫ ﻣﻦ ﺍﻟﻮﻟﻬﺎﻥ؛ ﻷﻥ ﺍﻟﻘﻠﺐ ﺗﺄﻟﻪ ﺇﻟﻴﻪ ﻋﻨﺪ ﺍﻟﻔﺰﻉ‪ ،‬ﻭﺍﻟﻜﺮﺏ‪،‬‬ ‫ﻭﺍﻟﺨﻮﻑ‪ .‬ﻭﻗﺎﻝ ﻗﻮﻡ‪ :‬ﻫﻮ ﺍﺳﻢ ﺳﻤﻰ ﺑﻪ ﻧﻔﺴﻪ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻻﺧﺘﺼﺎﺹ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺍﺳﻢ ﺍﷲ ﺍﻷﻋﻈﻢ ﻫﻮ »ﺍﷲ« ﺍﻟﺬﻱ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ‪.‬‬ ‫ﻭﻗﺎﻝ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ‪ : 5‬ﺍﺳﻢ ﺍﷲ ﺍﻷﻋﻈﻢﻫﻮ ﺍﻟﺬﻱ ﻳﺒﺘﺪﺃ ﺑﻪ ﺟﻤﻴﻊ ﺍﻷﺷﻴﺎﺀ)‪.(٢‬‬ ‫ﻭﻳﻘﺎﻝ‪ :‬ﻓﻼﻥ ﻳﺘﺄﻟﻪ؛ ﺇﺫﺍ ﺗﻨﺴﻚ ﻭﺗﻌﺒﺪ‪ ،‬ﻭﺍﻟﻤﺘﺄﻟﻪ‪ :‬ﻫﻮ ﺍﻟﺬﻱ ﻇﻬﺮﺕ ﻋﺒﺎﺩﺗﻪ ﷲ‬ ‫ﺃﻭ ﻣﺸﺒﻪ ﺑﺎﻟﻌﺒﺎﺩ‪ .‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺍﻷﺻﻞ ﻓﻲ‪ :‬ﺃﻟﻪ ﻳﺄﻟﻪ‪ ،‬ﻭﻫﻮ‪ :‬ﺇﺫﺍ ﺗﺤﻴﺮ ﺍﻟﻌﺒﺪ ﻋﻨﺪ‬ ‫ﺍﻟﺘﻔﻜﺮ ﻓﻲ ﻋﻈﻤﺔ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ..‬ﻓﻼ ﻳﻌﻠﻢ ﺃﺣﺪ ﻛﻴﻒ ﻫﻮ ﺟﻞ ﻭﻋﻼ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﺘﺸﺪﻳﺪ ﻋﻠﻰ ﺍﺳﻢ ﺍﷲ؛ ﻓﺈﻧﻪ ﻟﺘﻮﺍﺗﺮ ﺍﻟﻔﻌﻞ‪ ،‬ﻭﺍﻟﻌﺮﺏ ﺗﻔﻌﻞ ﺫﻟﻚ؛ ﻟﺘﻮﺍﺗﺮ‬ ‫ﺍﻟﻔﻌﻞ ﻭﺗﻜﺮﻳﺮﻩ‪.‬‬ ‫ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪» :‬ﺍﻷﻟﻒ« ﻭ»ﺍﻟﻼﻡ« ﻟﻠﺘﻌﺮﻳﻒ ﻭ»ﺍﻟﻼﻡ« ﺍﻷﺧﺮﻯﻻﻡ‬ ‫ﺍﻹﺿﺎﻓﺔﻭ»ﺍﻟﻬﺎﺀ« ﻛﻨﺎﻳﺔ ﻳﺸﺎﺭ ﺑﻬﺎ ﺇﻟﻰ ﻏﺎﺋﺐ؛ ﻷﻥ ﺍﷲ ﺗﻌﺎﻟﻰ‪ :‬ﺷﺎﻫﺪ ﻏﺎﺋﺐ‪ ،‬ﻓﺈﺫﺍ‬ ‫)‪ (١‬ﺍﻟﺸﻤﺎﺧﻲ‪ :‬ﺷﺮﺡ ﻣﻘﺪﻣﺔ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺹ ‪ ١٩‬ ‪.٢٠‬‬ ‫)‪ (٢‬ﺍﻟﻘﻄﺐ ﺃﻃﻔﻴﺶ‪ :‬ﺷﺮﺡ ﻋﻘﻴﺪﺓ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺹ ‪.٤٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪162‬‬ ‫ﺍﺟﺘﻤﻊ »ﻻﻡ« ﺍﻹﺿﺎﻓﺔ ﻭ»ﻻﻡ« ﺍﻟﺘﻌﺮﻳﻒ‪ ،‬ﻓﺎﺷﺘﺒﻪ ﺑﺤﺮﻓﻴﻦ ﻣﻦ ﺟﻨﺲ ﻭﺍﺣﺪ‪،‬‬ ‫ﻓﺄﺩﻏﻤﺖ ﺍﻟﻌﺮﺏ ﺑﺎﻟﺘﺸﺪﻳﺪ ﺇﺣﺪﻯ ﺍﻟﻼﻣﻴﻦ ﻓﻲ ﺍﻷﺧﺮﻯ)‪.(١‬‬ ‫‪» (4)! ٥٧‬ﻻ إ  إﻻ اﷲ«‬ ‫ﻣﻌﻨﻰ ﺫﻟﻚ ﺃﻥ ﺍﻹﻟﻪ ﻫﻮ ﺍﻟﻤﺴﺘﺤﻖ ﻟﻠﻌﺒﺎﺩﺓ‪ ،‬ﻭﺍﷲ ﻫﻮ ﺍﻹﻟﻪ‪ .‬ﻭﻗﺪ ﻗﻴﻞ‪ :‬ﻫﻮ‬ ‫ﺍﺳﻢ ﺧﺎﺹ ﻣﺸﺘﻖ ﻟﻪ ﻳﺴﻤﻰ ﺑﻪ‪ ،‬ﻭﻗﺪ ﺳ ‪‬ﻤﻰ ﻧﻔﺴﻪ ﺃﻧﻪ ﺇﻟﻪ‪ ،‬ﻭﺃﻧﻪ ﺍﷲ ﻭﺃﻧﻪ ﺍﻹﻟﻪ‪،‬‬ ‫ﻭﺃﻧﻪ ﴿ ` ‪] ﴾ e d c b a‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ ،[٦ :‬ﻛﻤﺎ ﻭﺻﻒ ﻧﻔﺴﻪ)‪.(٢‬‬ ‫ﻭﻳﻔﺴﺮ ﺍﻟﺘﻼﺗﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪ ﴾ á à ß Þ ﴿ :‬ﻣﻌﻨﺎﻩ ﻻ ﻣﻌﺒﻮﺩ ﻋﻠﻰ‬ ‫ﺍﻟﺤﻘﻴﻘﺔ ﺇﻻ »ﺍﷲ«)‪.(٣‬‬ ‫ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪] ﴾ á à ß Þ ﴿ :‬ﻣﺤﻤﺪ‪ [١٩ :‬‬ ‫ﻭﺣﺪ ﻧﻔﺴﻪ‪ ،‬ﻭﺷﻬﺪ ﻟﻬﺎ ﺃﻧﻪ ﻻ ﺇﻟﻪ‬ ‫ﺇﻻ ﻫﻮ‪ .‬ﻭﻫﻮ ﺍﻻﺳﻢ ﺍﻷﻋﻈﻢ‪ ،‬ﺍﻟﺬﻱ ﻳﺴﺘﻔﺘﺢ ﺑﻪ ﺍﻟﺼﻠﻮﺍﺕ‪ ،‬ﻭﺍﻻﺳﺘﻌﺎﺫﺍﺕ‪،‬‬ ‫ﻭﺍﻟﻌﺒﺎﺩﺍﺕ‪ ،‬ﻭﺍﻟﺘﻜﺒﻴﺮﺍﺕ‪ ،‬ﻭﺟﻤﻴﻊ ﺍﻟﻤﺒﺘﺪﺁﺕ ﻣﻦ ﺟﻤﻴﻊ ﺍﻟﻄﺎﻋﺎﺕ‪ .‬ﻭﻳﺪﻝ ﻋﻠﻰ‬ ‫ﺫﻟﻚ ﻣﺎ ﺗﻮﺍﺗﺮﺕ ﺑﻪ ﺍﻷﺧﺒﺎﺭ ﻋﻦ ﺍﻟﻨﺒﻲ ﮊ ﻓﻲ ﺷﺮﻑ ﻫﺬﻩ ﺍﻵﻳﺔ‪ ،‬ﻭﻓﻀﻠﻬﺎ ﻋﻠﻰ‬ ‫ﺳﺎﺋﺮ ﺍﻵﻱ‪ ،‬ﻭﺃﻧﻬﺎ ﺳﻴﺪﺓ ﺁﻱ ﺍﻟﻘﺮﺁﻥ‪.‬‬ ‫ﺛﻢ ﺍﺗﺒﻊ ﺍﻻﺳﻢ ﺑﻨﻔﻲ ﻛﻞ ﻣﻌﺒﻮﺩ ﺳﻮﺍﻩ‪ ،‬ﻭﻫﻲ‪ :‬ﻛﻠﻤﺔ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻹﺧﻼﺹ‬ ‫ﺍﻟﺘﻲ ﻻ ﻳﻘﺒﻞ ﺍﷲ ﻣﻦ ﻋﺒﺪ ﻗﻮﻻ‪ ،‬ﻭﻻ ﻋﻤﻼ‪ ،‬ﻭﻻ ﺩﻳ ﻨﺎ ﺇﻻ ﺑﻬﺎ‪ ،‬ﻭﺑﻌﺚ ﺑﻬﺎ‬ ‫ﺍﻟﺮﺳﻞ‪.‬‬ ‫ﻣﻮﺿﻌﺎ ﻣﻦ ﺍﻟﻘﺮﺁﻥ)‪.(٤‬‬ ‫‬‫ﻭ ﺫﻛﺮﺕ ﴿ ‪ ﴾ á à ß Þ‬ﻓﻲ ﺗﺴﻌﺔ ﻭﺛﻼﺛﻴﻦ‬ ‫)‪ (١‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ١‬ﺹ ‪ ٢٨٤‬ ‪ ،٢٨٥‬ﺝ ‪ ٣‬ﺹ ‪.١٣٤‬‬ ‫)‪ (٢‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٣٣٤‬‬ ‫)‪ (٣‬ﺍﻟﺘﻼﺗﻲ‪ :‬ﺷﺮﺡ ﻣﻘﺪﻣﺔ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺹ ‪.٢٧‬‬ ‫)‪ (٤‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٠٧‬‬ ‫‪163‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﺻﻞ ﺍﻷﺳﻤﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ‬ ‫ﻭﻣﻌﻨﻰ »ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ«‪ ،‬ﺃﻱ‪ :‬ﻻ ﺛﺎﻧﻲ ﻣﻌﻪ‪ ،‬ﻭﻻ ﺃﺣﺪ ﻳﺴﺘﺤﻖ ﺍﻟﻌﺒﺎﺩﺓ ﺳﻮﺍﻩ‪،‬‬ ‫ﻭﻳﻜﺮﻩ ﺃﻥ ﻳﻘﻮﻝ ﺍﻹﻧﺴﺎﻥ‪ :‬ﻻ ﺇﻟﻪ‪،‬‬ ‫ﻭﻫﻮ ﺇﻗﺮﺍﺭ ﺑﻌﺪ ﻧﻔﻲ؛ ﻟﻴﻜﻮﻥ ﺃﻣﻜﻦ ﻓﻲ ﺍﻟﺘﺄﻛﻴﺪ‪ ،‬‬ ‫ﻭﻳﻘﻄﻊ ﺣﺘﻰ ﻳﺼﻠﻬﺎ ﺑﻼ ﺇﻟﻪ ﺇﻻ ﺍﷲ)‪.(١‬‬ ‫ﻭﻗﻮﻝ‪» :‬ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ« ﻫﻲ ﺃﻭﻝ ﺍﻟﻤﻔﺘﺮﺿﺎﺕ ﻋﻠﻰ ﺍﻟﻤﻜﻠﻔﻴﻦ‪ ،‬ﻓﻤﻦ ﻟﻢ ﻳﻘﺼﺪ‬ ‫ﺑﻘﻮﻟﻬﺎ ﺇﻟﻰ ﺗﻮﺣﻴﺪ ﺍﷲ‪ ،‬ﻭﻹﻧﻔﺎﺫ ﺍﻟﻌﺒﺎﺩﺓ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻔﺮﺽ ﺍﻟﺬﻱ ﺃﻣﺮ ﺑﻪ‪ ،‬ﺃﻭ‬ ‫ﺍﻟﻨﻔﻞ ﺍﻟﺬﻱ ﻧﺪﺏ ﺇﻟﻴﻪ‪ ،‬ﻭﺑﻌﺪ ﺩﺧﻮﻟﻪ ﻓﻲ ﺍﻟﺠﻤﻠﺔ ﺍﻟﺘﻲ ﺩﻋﺎ ﺇﻟﻴﻬﺎ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻟﻢ‬ ‫ﻋﺎﺻﻴﺎ‪.‬‬ ‫‬‫ﻣﻄﻴﻌﺎ‪ ،‬ﺑﻞ ﻛﺎﻥ‬ ‫‬‫ﻳﻜﻦ‬ ‫ﻭﺻﺪﻕ ﺑﻪ‪ ،‬ﻟﻢ ﻳﺜﺒﺖ ﻟﻪ‬ ‫‬‫ﻭﻣﻦ ﺃﻗﺮ ﺑﺄﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ‪،‬‬ ‫ﺍﻹﺳﻼﻡ ﺑﻬﺬﺍ ﻭﺣﺪﻩ ﺣﺘﻰ ﻳﻘﺮ ﺑﺎﻟﺠﻤﻠﺔ‪» :‬ﺑﺄﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪ ،‬ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ‪،‬‬ ‫ﻣﺤﻤﺪﺍ ﮊ ﻋﺒﺪﻩ ﻭﺭﺳﻮﻟﻪ‪ ،‬ﻭﺃﻥ ﻣﺎ ﺟﺎﺀ ﺑﻪ ﻣﺤﻤﺪ ﮊ ﻫﻮ ﺍﻟﺤﻖ ﺍﻟﻤﺒﻴﻦ«)‪.(٢‬‬ ‫‬‫ﻭﺃﻥ‬ ‫‪ (4)! ٥٨‬ا اﷲ @) (‪ :‬ا *‪ 'ٰ 3‬ا *‪83‬‬ ‫ﻗﻴﻞ‪ :‬ﻫﻤﺎ ﺍﺳﻤﺎﻥ ﻟﻄﻴﻔﺎﻥ ﷲ ﺗﻌﺎﻟﻰ‪ .‬ﻭﻗﻴﻞ‪ :‬ﻫﻤﺎ ﺻﻔﺘﺎﻥ ﻣﺸﺘﻘﺘﺎﻥ ﻣﻦ ﺭﺣﻢ‪،‬‬ ‫ﺑﻌﺪ ﻧﻘﻠﻪ ﺇﻟﻰ ﻓﻌﻞ ﺑﻀﻢ ﺍﻟﻌﻴﻦ؛ ﻷﻥ ﺍﻟﺼﻔﺔ ﺍﻟﻤﺸﺒﻬﺔ ﻻ ﺗﺸﺘﻖ ﺇﻻ ﻣﻦ ﻓﻌﻞ‬ ‫ﻻﺯﻡ)‪.(٣‬‬ ‫ﻗﺎﻝ ﺍﻟﻤﺒﺮﺩ )ﺕ ‪٢٨٥‬ﻫ‪٨٩٨/‬ﻡ(‪» :‬ﺍﻟﺮﺣﻤﻦ ﺍﻟﺮﺣﻴﻢ«‪ ،‬ﻭﻗﻊ ﻋﻠﻰ ﻭﺯﻧﻴﻦ‪:‬‬ ‫ﻓﻌﻼﻥ ﻭﻓﻌﻴﻞ‪ ،‬ﻧﻈﻴﺮﻩ ﻣﻦ ﺍﻟﻜﻼﻡ‪ :‬ﻧﺪﻣﺎﻥ ﻭﻧﺪﻳﻢ‪ ،‬ﻭﻓﻌﻼﻥ ﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﻣﻦ‬ ‫ﺭﺣﻤﻦ‪.‬‬ ‫ٰ‬‫ﺍﻟﺮﺣﻤﺔ‪ ،‬ﺇﻻ ﺍﷲ‪ ،‬ﻳﻘﺎﻝ ﻟﻪ‪:‬‬ ‫ﻭﻋﻦ ﺍﻷﺷﻌﺮﻱ )ﺕ ‪٣٢٤‬ﻫ‪٩٣٦/‬ﻡ(‪» :‬ﺍﻟﺮﺣﻤﻦ ﺍﻟﺮﺣﻴﻢ« ﺇﻧﻤﺎ ﻫﻮ ﻣﻦ ﻟﻪ‬ ‫ﺍﻟﺮﺣﻤﺔ؛ ﻭﻫﻮ ﻣﻦ ﺻﻔﺎﺕ ﺍﻟﺬﺍﺕ‪.‬‬ ‫)‪ (١‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣١١‬‬ ‫)‪ (٢‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣١٢‬‬ ‫)‪ (٣‬ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٧٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪164‬‬ ‫ﻭﺍﻟﺮﺣﻤﻦ‪ :‬ﻓﻴﻪ ﻣﺒﺎﻟﻐﺔ ﻣﻦ ﺃﺭﺣﻢ ﻭﺭﺣﻴﻢ‪ ،‬ﻛﻌﻠﻴﻢ ﻭﺃﻋﻠﻢ)‪.(١‬‬ ‫ٰ‬ ‫ﻭﻗﺎﻝ ﺑﻌﺾ ﺍﻟﻤﻔﺴﺮﻳﻦ‪ :‬ﻣﻌﻨﻰ ﺍﻟﺮﺣﻤﻦ ﺑﺠﻤﻴﻊ ﺧﻠﻘﻪ‪ ،‬ﻭﺍﻟﺮﺣﻴﻢ ﺑﺎﻟﻤﺆﻣﻨﻴﻦ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ^ ‪ :‬ﺇﻥ ﺍﻟﺮﺣﻤﻦ ﺭﺣﻤﻦ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪ ،‬ﻭﺍﻟﺮﺣﻴﻢ ﺭﺣﻴﻢ‬ ‫ﺍﻵﺧﺮﺓ‪ ،‬ﻭﻣﻌﻨﺎﻩ‪ :‬ﺃﻥ ﻧﻌﻤﻪ‪ ،‬ﻭﻓﻮﺍﺿﻠﻪ‪ ،‬ﻭﻋﻄﺎﺀﻩ ﻟﻠﻤﺆﻣﻨﻴﻦ‪.‬‬ ‫ﺍﻟﺮﺣﻤﻦ ﺍﻟﻌﺎﻃﻒ ﺗﻌﻢ ﺭﺣﻤﺘﻪ ﺍﻟﺨﻠﻖ ﻓﻲ ﺍﻟﺪﻧﻴﺎ ﻣﻦ ﻣﺆﻣﻦ ﻭﻛﺎﻓﺮ‪،‬‬ ‫ٰ‬‫ﻭﻗﻴﻞ‪:‬‬ ‫ﻭﻓﻲ ﺍﻵﺧﺮﺓ ﻧﻌﻤﻪ‪ ،‬ﻭﻓﻮﺍﺿﻠﻪ ﺑﺎﻟﺒﺮ ﻭﺍﻟﻔﺠﻮﺭ‪ ،‬ﻭﺍﻟﺮﺣﻴﻢ ﺑﺎﻟﻤﺆﻣﻨﻴﻦ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻣﻌﻨﺎﻫﻤﺎ ﺍﺳﻤﺎﻥ ﻟﻮﺟﻮﺩ ﺍﻟﺮﺣﻤﺔ ﻣﻨﻪ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﺍﺳﻤﺎﻥ ﻟﻄﻴﻔﺎﻥ ﻣﻦ‬ ‫ﺃﺳﻤﺎﺀ ﺍﷲ ‪ ، 8‬ﻭﻗﻴﻞ‪ :‬ﺍﺳﻤﺎﻥ ﺭﻗﻴﻘﺎﻥ ﺃﺣﺪﻫﻤﺎ ﺃﺭﻕ ﻣﻦ ﺍﻵﺧﺮ‪.‬‬ ‫ﺍﻟﺮﺣﻤﻦ ﺍﻟﺮﺣﻴﻢ‬ ‫ٰ‬‫»ﺍﻟﺮﺣﻤﻦ« ﻓ ﺄﺿﻴﻒ ﺇﻟﻴﻪ »ﺍﻟﺮﺣﻴﻢ«؛ ﻟﻴﻜﻮﻧﺎ‬ ‫ٰ‬‫ﻭﻗﻴﻞ‪ :‬ﻛﺎﻥ ﺍﺳﻢ ﺍﷲ‬ ‫ﻟﻴﻜﻮﻧﺎ ﺇﻟﻴﻪ ﺩﻭﻥ ﻛﻞ ﺃﺣﺪ‪ ،‬ﻭﻟﻴﻜﻮﻥ ﺍﻟﺮﺣﻤﻦ ﻭﺍﻟﺮﺣﻴﻢ ﻳﺠﺘﻤﻌﺎﻥ ﻟﻪ ‪ 8‬ﻻ ﻟﻐﻴﺮﻩ‪.‬‬ ‫ﺍﻟﺮﺣﻤﻦ ﺃﺷﺪ ﻣﺒﺎﻟﻐﺔ ﻣﻦ ﻭﺟﻬﻴﻦ‪:‬‬ ‫ٰ‬‫ﻭﻗﻴﻞ‪:‬‬ ‫ﺃﺣﺪﻫﻤﺎ‪ :‬ﺃﻥ ﻓﻌﻼﻥ ﻣﻦ ﺃﺑﻨﻴﺔ ﺍﻟﻤﺒﺎﻟﻐﺔ‪.‬‬‫‬ ‫ﻭﺍﻟﻮﺟﻪ ﺍﻵﺧﺮ‪ :‬ﺃﺳﻤﺎﺀ ﺍﻟﻔﺎﻋﻠﻴﻦ‪ ،‬ﺇﺫﺍ ﺟﺮﺕ ﻋﻠﻰ ﺃﻓﻌﺎﻟﻬﻢ ﻟﻢ ﻳﻜﻦ ﻓﻴﻬﺎ ﻓﻌﻞ‬‫‬ ‫ﻣﻌﻨﻰ ﺍﻟﻤﺒﺎﻟﻐﺔ‪ ،‬ﻓﻀﻢ ﺍﻟﺘﻜﺮﻳﺮ ﻟﻠﻤﺒﺎﻟﻐﺔ‪.‬‬ ‫ﺍﻟﺮﺣﻤﻦ‪،‬‬ ‫ٰ‬‫ﺑﺎﻟﺮﺣﻤﻦ‪ ،‬ﻭﻛﺎﻧﺖ ﺍﻟﻌﺮﺏ ﺗﻘﻮﻝ‪:‬‬ ‫ٰ‬‫ﻭﻻ ﻳﺠﻮﺯ ﻟﻠﻤﺨﻠﻮﻕ ﺃﻥ ﻳﺘﺴﻤﻰ‬ ‫ﻛﻤﺎ ﻗﺎﻝ ﺍﷲ‪] ﴾ _ ^ ] \ [ Z ﴿ :‬ﺍﻹﺳﺮﺍﺀ‪.[١١٠ :‬‬ ‫ﺍﻟﺮﺣﻤﻦ‪ :‬ﺍﺳﻢ ﺧﺎﺹ‪ ،‬ﻭﺍﻟﺮﺣﻴﻢ‪ :‬ﺍﺳﻢ‬ ‫ٰ‬‫ﻭﻗﺪﻡ ﺍﻟﺮﺣﻤﻦ ﻋﻠﻰ ﺍﻟﺮﺣﻴﻢ؛ ﻷﻥ‬ ‫ﻣﺸﺘﺮﻙ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﺭﺟﻞ ﺭﺣﻴﻢ‪ ،‬ﻭﻻ ﻳﻘﺎﻝ‪ :‬ﺭﺟﻞ ﺭﺣﻤﻦ‪ ،‬ﻓﻘﺪﻡ ﺍﻟﺨﺎﺹ ﻋﻠﻰ ﺍﻟﻌﺎﻡ‪.‬‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪﺓ‪ :‬ﺍﻟﺮﺣﻤﻦ ﻣﺠﺎﺯﻩ ﺫﻭ ﺍﻟﺮﺣﻤﺔ‪ ،‬ﻭﺍﻟﺮﺣﻴﻢ‪ :‬ﻣﺠﺎﺯﻩ ﺍﻟﺮﺍﺣﻢ‪،‬‬ ‫ﻭﺍﻷﻣﺔ ﻣﺠﺘﻤﻌﺔ ﻋﻠﻰ ﺃﻥ ﺍﻟﺮﺣﻤﻦ ﺍﻟﺮﺣﻴﻢ ﻣﻦ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻻ ﺧﻼﻑ ﺑﻴﻨﻬﻢ ﻓﻲ ﺫﻟﻚ‪.‬‬ ‫)‪ (١‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٦‬‬ ‫‪165‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﺻﻞ ﺍﻷﺳﻤﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ‬ ‫ﻭﻗﻴﻞ‪ :‬ﺭﺣﻤﻦ ﺑﺎﻟﻌﺒﺮﺍﻧﻴﺔ ﻓﺄﻋﺮﺏ‪ ،‬ﺛﻢ ﺃﺿﻴﻒ ﺇﻟﻴﻪ ﺍﻟﺮﺣﻴﻢ‪ ،‬ﻭﻫﻮ ﺍﺳﻢ ﻋﺮﺑﻲ‪،‬‬ ‫ﻓﺎﺟﺘﻤﻊ ﻣﻊ ﺍﻻﺳﻢ ﺍﻟﺬﻱ ﻛﺎﻥ ﻋﺒﺮﺍﻧ ‪‬ﻴﺎ‪ :‬ﺍﺳﻢ ﻋﺮﺑﻲ‪ ،‬ﻭﺻﺎﺭﺍ ﻛﺎﻻﺳﻢ ﺍﻟﻮﺍﺣﺪ)‪.(١‬‬ ‫‪ (4)! ٥٩‬ا اﷲ @) (‪ :‬ا '‪t‬‬ ‫ﺍﻟﻤﻠﻚ‪ ،‬ﻭﺑﻴﺪﻩ‬ ‫ﺍﻟﻤﻠﻚ ﻭﺑﻴﺪﻩ ‬ ‫ﺍﻟﻤﻠﻚ‪ ،‬ﻓﻬﻮ ﻣﺎﻟﻚ ‬ ‫ﺇﻥ ﺍﻟﻤﻠﻚ ﻫﻮ ﺍﻟﺬﻱ ﻟﻪ ‬ ‫ﻣﻠﻜﻮﺕ ﻛﻞ ﺷﻲﺀ)‪.(٢‬‬ ‫ﻣﻠﻚ‪ ،‬ﻭﻣﺎﻟﻚ‪ ،‬ﻭﻣﻠﻴﻚ؛ ﻗﺪ ﺟﺎﺀ ﺫﻟﻚ ﻛﻠﻪ ﻓﻲ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻫﻲ ﻣﺸﺘﻘﺔ ﻣﻦ‬ ‫ﺍﻟﻤﻠﻚ‪.‬‬ ‫ﻣﺠﺎﺯﺍ‪ .‬ﺃﻣﺎ ﻓﻲ ﺍﷲ ﻓﻴﻘﺎﻝ‪ :‬ﻣﺎﻟﻚ ﻛﻞ ﺷﻲﺀ‪،‬‬ ‫‬‫ﻭﺍﻟﻤﻠﻚ‪ :‬ﻳﻮﺻﻒ ﺑﻪ ﺍﻟﻤﺨﻠﻮﻕ‬ ‫ﻭﻻ ﻳﻘﺎﻝ‪ :‬ﻣﻠﻚ ﻛﻞ ﺷﻲﺀ؛ ﻷﻥ ﻟﻔﻆ ﻣﺎﻟﻚ ﺃﺟﻤﻊ ﻭﺃﻭﺳﻊ‪.‬‬ ‫ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾$ # " ! ﴿ :‬ﻃﻪ‪[١١٤ :‬‬‫ﻭﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ‪5‬‬ ‫ﻫﻮ ﺍﻟﺬﻱ ﻻ ﻳﻤﻮﺕ‪ ،‬ﻭﻻ ﻳﺴﻠﺐ ﻣﻠﻜﻪ‪ ،‬ﻭﻫﻮ ﻳﺴﻠﺐ ﻣﻠﻚ ﺍﻟﻤﻠﻮﻙ ﻭﻳﻔﻨﻴﻬﻢ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺍﻟﻤﺎﻟﻚ ﻳﻜﻮﻥ ﻣﻠﻜ ﺎ‪ ،‬ﻭﻏﻴﺮ ﻣﻠﻚ‪ ،‬ﻭﻻ ﻳﻜﻮﻥ ﺍﻟﻤﻠﻚ ﺇﻻ ﻣﺎﻟﻜ ﺎ‪ ،‬ﻭﻫﺬﺍ‬ ‫ﻓﻲ ﺍﻟﺪﻧﻴﺎ ﻟﻠﻤﺨﻠﻮﻗﻴﻦ‪ ،‬ﺃﻣﺎ ﺍﷲ ‪ : 8‬ﻓﻤﻠﻚ ﻭﻣﺎﻟﻚ ﻭﻣﻠﻴﻚ‪.‬‬ ‫ﻗﺎﺩﺭﺍ‬ ‫ﻭﻳﺠﻮﺯ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﻟﻢ ﻳﺰﻝ ﻣﺎﻟﻜ ﺎ ﻟﻸﺷﻴﺎﺀ‪ ،‬ﻷﻧﻪ ﻗﺎﺩﺭ ﻋﻠﻴﻬﺎ‪ ،‬ﻓﻠﻤﺎ ﻛﺎﻥ ‬ ‫ﻋﻠﻰ ﻣﺎ ﻟﻢ ﻳﻮﺟﺪ‪ ،‬ﻛﺎﻥ ﻣﺎﻟﻜ ﺎ‪ .‬ﻭﻗﺪ ﺃﺧﺒﺮ ﺍﷲ ‪ 8‬ﺃﻧﻪ ﻣﺎﻟﻚ‪﴾ 0 / .﴿ :‬‬ ‫ﻗﺎﺩﺭﺍ ﻋﻠﻴﻪ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﺇﻧﻪ ﻟﻢ ﻳﺰﻝ ﻣﺎﻟﻜ ﺎ‪.‬‬ ‫]ﺍﻟﻔﺎﺗﺤﺔ‪ [٤ :‬ﺇﺫﺍ ﻛﺎﻥ ‬ ‫ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺍﻟﺪﻧﻴﺎ ﻳﻤﻠﻜﻬﺎ ﺍﷲ ﺃﻗﻮﺍﻣﻬﺎ ﺑﺎﻟﺘﺸﺒﻴﻪ‪ ،‬ﻻ ﻋﻠﻰ ﺍﻟﺤﻘﻴﻘﺔ‪ ،‬ﻭﺍﻵﺧﺮﺓ‬ ‫ﺺ ﺑﺬﻟﻚ)‪.(٣‬‬‫ﻻ ﻳﻤﻠﻜﻬﺎ ﺇﻻ ﺍﷲ‪ ،‬ﻓﻼ ﻳﻤﻠﻚ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﻏﻴﺮﻩ‪ .‬ﺧ ‬ ‫)‪ (١‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٢٨٥‬ ‪.٢٨٦‬‬ ‫)‪ (٢‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٣٧‬‬ ‫)‪ (٣‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٩٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪166‬‬ ‫‪ (4)! ٦٠‬ا اﷲ @) (‪ :‬ا  وس‬ ‫ﺍﻟﻘﺪﻭﺱ‪ :‬ﻓﻌﻴﻞ ﻣﻦ ﺍﻟﺘﻘﺪﻳﺲ‪ ،‬ﻭﺍﻟﺘﻘﺪﻳﺲ‪ :‬ﺍﻟﺘﻄﻬﻴﺮ‪ ،‬ﻭﻣﻨﻪ ﻗﻴﻞ‪ :‬ﺍﻷﺭﺽ‬ ‫ﺍﻟﻤﻘﺪﺳﺔ ﺑﻤﻌﻨﻰ ﺍﻟﻤﻄﻬﺮﺓ‪ ،‬ﻓﻜﻞ ﺍﺳﻢ ﻋﻠﻰ ﻓﻌﻮﻝ ﻣﻔﺘﻮﺡ ﺇﻻ ﻫﺬﻳﻦ ﺍﻻﺳﻤﻴﻦ‬ ‫ﺳﺒﻮﺡ ﻭﻗﺪﻭﺱ‪.‬‬ ‫ﻭﻋﻦ ﺍﻷﺷﻌﺮﻱ‪ :‬ﺃﻥ ﻣﻌﻨﻰ ﻗﺪﻭﺱ‪ :‬ﺍﻟﺒﺮﻱﺀ ﻋﻦ ﺍﻟﻤﻌﺎﺋﺐ ﻭﺍﻟﻨﻘﺎﺋﺺ‪،‬‬ ‫ﻭﺍﻵﻓﺎﺕ ﻭﺍﻷﺿﺪﺍﺩ‪ ،‬ﻭﺍﻷﻧﺪﺍﺩ‪ ،‬ﻭﺍﺷﺘﻘﺎﻗﻪ ﻓﻲ ﺍﻟﻠﻐﺔ ﺍﻟﻘﺪﻭﺱ‪ ،‬ﻭﻫﻮ ﺍﻟﻄﻬﺎﺭﺓ)‪.(١‬‬ ‫ﻣﻦ ﻗﺪﺱ ﺍﷲ‪ ،‬ﻓﻘﺪ ﻧﺰﻫﻪ‪ ،‬ﻭﺃﺧﻠﺺ ﻟﻪ ﺍﻟﻮﺣﺪﺍﻧﻴﺔ‪ ،‬ﻭﺳﻤﻲ ﺟﺒﺮﺍﺋﻴﻞ ‪ ‰‬ﺭﻭﺡ‬ ‫ﺍﻟﻘﺪﺱ؛ ﻷﻧﻪ ﻳﻨﺰﻝ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ ﻃﺎﻫﺮ‪ ،‬ﻭﻳﻄﻬﺮ ﻛﻞ ﻣﻦ ﻧﺰﻝ ﻋﻠﻴﻪ‪ ،‬ﻭﺑﻴﺖ‬ ‫ﺍﻟﻤﻘﺪﺱ ﻫﻮ ﺍﻟﻤﻄﻬﺮ‪.‬‬ ‫ﻛﺒﻴﺮﺍ)‪.(٢‬‬ ‫ﻋﻠﻮﺍ ‬ ‫ﻭﻣﻌﻨﻰ ﺍﻟﻘﺪﻭﺱ‪ :‬ﺍﻟﻄﺎﻫﺮ ﻋﻦ ﺍﻷﺷﺒﺎﻩ‪ ،‬ﻭﺍﻷﻣﺜﺎﻝ‪ .‬ﺗﻌﺎﻟﻰ ﺭﺑﻨﺎ ‪‬‬ ‫ﻓﺎﻟﻘﺪﻭﺱ ﻫﻮ ﺍﻟﺬﻱ ﻟﻴﺲ ﻟﻪ ﻣﺜﻞ ﻭﻻ ﺷﺒﻴﻪ ﻭﻻ ﻧﻈﻴﺮ‪ ،‬ﻧﺰﻩ ﺍﷲ ﻧﻔﺴﻪ ﻋﻦ ﺍﻷﺷﺒﺎﻩ‬ ‫ﻓﻠﻴﺲ ﻛﻤﺜﻠﻪ ﺷﻲﺀ)‪.(٣‬‬ ‫‪ (4)! ٦١‬ا اﷲ @) (‪ :‬ا ?ﻼم‬ ‫ﺍﻟﺴﻼﻡ‪ :‬ﻣﻦ ﺃﺳﻤﺎﺀ ﺍﷲ ‪ ، 8‬ﺳﻤﻰ ﻧﻔﺴﻪ ﺍﻟﺴﻼﻡ؛ ﻟﺴﻼﻣﺘﻪ ﻣﻤﺎ ﻳﻠﺤﻖ‬ ‫ﺍﻟﻤﺨﻠﻮﻗﻴﻦ ﻣﻦ ﺍﻟﻌﻴﺐ‪ ،‬ﻭﺍﻟﻨﻘﺼﺎﻥ‪ ،‬ﻭﺍﻟﻔﻨﺎﺀ ﻭﺍﻟﻤﻮﺕ ﻭﺍﻟﺰﻭﺍﻝ ﻭﺍﻟﺘﻐ ‪‬ﻴﺮ ‪. 4‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺍﻟﺴﻼﻡ ﺫﻛﺮ ﻭﺳﻼﻣﺔ ﻋﻠﻰ ﻣﻦ ﺫﻛﺮﻩ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﺴﻠﻢ ﺍﻟﻨﺎﺱ ﻣﻦ‬ ‫ﺟﻮﺭﻩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﻦ ﻇﻠﻤﻪ‪ ،‬ﻭﻛﻞ ﻣﺎ ﺃﻣﺮ ﺑﻪ‪ ،‬ﻓﻬﻮ ﺳﻼﻡ‪ ،‬ﻭﻣﻌﻨﻰ ﺳﻼﻡ ﻋﻠﻴﻜﻢ‪ ،‬ﺃﻱ‪:‬‬ ‫ﺃﻣﺎﻥ ﻟﻜﻢ ﻣﻤﺎ ﺗﺨﺎﻓﻮﻧﻪ‪.‬‬ ‫)‪ (١‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٢٤‬‬ ‫)‪ (٢‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٩٦‬‬ ‫)‪ (٣‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٣٧‬‬ ‫‪167‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﺻﻞ ﺍﻷﺳﻤﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ‬ ‫ﻭﺍﻟﺴﻼﻡ ﻭﺍﻟﺴﻼﻣﺔ ﻭﺍﺣﺪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﻮ ﻣﺼﺪﺭ ﺍﻟﺴﻼﻣﺔ‪ .‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪k ﴿ :‬‬ ‫‪] ﴾ o n m l‬ﺍﻟﻮﺍﻗﻌﺔ‪ ،[٩١ :‬ﺃﻱ‪ :‬ﻓﺴﻼﻣﺔ ﻟﻚ ﻣﻨﻬﻢ‪ ،‬ﺃﻱ‪ :‬ﻳﺤﻴﻮﻧﻚ ﻋﻨﻬﻢ‬ ‫ﺑﺎﻟﺴﻼﻣﺔ‪ ،‬ﻭﻫﻮ ﻣﻌﻨﻰ ﻗﻮﻝ ﺍﻟﻤﻔﺴﺮﻳﻦ ﻓﻲ‪﴾ ® ¬ « ª © ﴿ :‬‬ ‫ﺻﻮﺍﺑﺎ ﻣﻦ ﺍﻟﻘﻮﻝ؛ ﻷﻧﻪ ﻗﺪ ﺳﻠﻢ ﻣﻦ ﺍﻟﻜﺬﺏ ﻭﺍﻟﻌﻴﺐ ﻭﺍﻹﺛﻢ)‪.(١‬‬ ‫‬‫]ﺍﻟﻔﺮﻗﺎﻥ‪ [٦٣ :‬ﺃﻱ‪:‬‬ ‫ﺳﻼﻣﺎ؛ ﻷﻧﻪ ﻗﺪ‬ ‫‬‫ﻭﺍﻟﺴﻼﻡ ﻭﺍﻟﺴﻼﻣﺔ ﻭﺍﺣﺪ ﻋﻨﺪ ﺍﻟﻌﺮﺏ‪ ،‬ﻭﺳﻤﻲ ﺍﻟﺼﻮﺍﺏ‬ ‫ﺳﻠﻢ ﻣﻦ ﺍﻟﻜﺬﺏ ﻭﺍﻟﻌﻴﺐ ﻭﺍﻹﺛﻢ‪ .‬ﻋﻦ ﺍﻷﺷﻌﺮﻱ‪ :‬ﺃﻥ ﻣﻌﻨﻰ ﻗﻮﻟﻪ‪ :‬ﺍﻟﺴﻼﻡ ﻫﻮ‬ ‫ﻗﺮﻳﺐ ﻣﻦ ﻣﻌﻨﻰ ﺍﻟﻘﺪﻭﺱ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺍﻟﺴﻼﻣﺔ ﺑﻪ ﻭﻣﻨﻪ)‪.(٢‬‬ ‫ﻭﻳﻀﻴﻒ ﺍﻟﺒﺴﻴﻮﻱ ﺃﻥ ﻣﻌﻨﻰ ﺍﻟﺴﻼﻡ ﻫﻮ‪ :‬ﺃﻥ ﺫﻛﺮﻩ ﺳﻼﻣﺔ ﻋﻠﻰ ﻣﻦ ﺫﻛﺮﻩ)‪.(٣‬‬ ‫‪ (4)! ٦٢‬ا اﷲ @) (‪ :‬ا ' ٴ!‬ ‫ﻗﺎﻝ ﺗﻐﻠﺐ‪ :‬ﺍﻟﻤﺆﻣﻦ ﻋﻨﺪ ﺍﻟﻌﺮﺏ ﺍﻟﻤﺼﺪﻕ‪ ،‬ﻳﺬﻫﺐ ﺇﻟﻰ ﺃﻥ ﺍﷲ ﻳﺼﺪﻕ ﻋﺒﺎﺩﻩ‬ ‫ﺃﻳﻀﺎ ﻣﺆﻣﻦ‪ ،‬ﺃﻱ‪ :‬ﻳﺼﺪﻕ ﺍﷲ ﺑﻮﻋﺪﻩ ﻭﻭﻋﻴﺪﻩ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ ﺍﻟﻤﺆﻣﻦ‬ ‫ﺍﻟﻤﺆﻣﻨﻴﻦ‪ ،‬ﻭﺍﻟﻌﺒﺪ ‬ ‫ﺍﻟﺬﻱ ﺃﻣﻦ ﺃﻭﻟﻴﺎﺀ ﺍﷲ ﻣﻦ ﺃﻥ ﻳﻈﻠﻤﻬﻢ‪ ،‬ﺃﻱ‪ :‬ﺃﻋﻄﺎﻫﻢ ﺍﻷﻣﺎﻥ ﻋﻠﻰ ﺫﻟﻚ‪ :‬ﻳﻘﺎﻝ ﺃﻣﻦ‬ ‫ﺍﻷﻣﻴﻦ ﻓﻼ ﻧﺎ‪ ،‬ﺃﻱ‪ :‬ﺃﻋﻄﺎﻩ ﺍﻷﻣﺎﻥ‪ ،‬ﻓﺎﻟﻌﺒﺎﺩ ﺁﻣﻨﻮﺍ ﺃﻥ ﻳﺠﻮﺭ ﻋﻠﻴﻬﻢ ﻭﺍﷲ ﻣﺆﻣﻨﻬﻢ‪.‬‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮﻓﻲ ﻛﺘﺎﺏ »ﺍﻟﺰﺍﻫﺮ« ‪ :‬ﻓﻲ ﺍﻟﻤﺆﻣﻦ ﺛﻼﺛﺔ ﺃﻗﻮﺍﻝ‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﻜﻠﺒﻲ‪ :‬ﺍﻟﻤﺆﻣﻦ ﺍﻟﺬﻱ ﻻ ﻳﺨﺎﻑ ﻇﻠﻤﻪ‪.‬‬ ‫ﻭﻗﺎﻝ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻠﻐﺔ‪ :‬ﺍﻟﻤﺆﻣﻦ ﻣﻦ ﺃﻣﻦ ﺃﻭﻟﻴﺎﺀﻩ ﻋﺬﺍﺑﻪ‪.‬‬ ‫ﻭﻫﻨﺎﻙ ﻣﻦ ﻳ ﻔ ‪‬ﺴﺮ ﻣﻌﻨﻰ ﺍﺳﻢ ﺍﻟﻤﺆﻣﻦ ﺃﻧﻪ‪ :‬ﻳﻌﻨﻲ ﺍﻟﻤﺼﺪﻕ‪ ،‬ﻳﺬﻫﺐ ﺇﻟﻰ ﺃﻥ‬ ‫ﺍﷲ ‪ 8‬ﻳﺼﺪﻕ ﻋﺒﺎﺩﻩ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻭﺫﻟﻚ ﺃﻥ ﺍﻟﻤﻔﺴﺮﻳﻦ ﻗﺎﻟﻮﺍ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‬ ‫)‪ (١‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٢٩٢‬ ‪.٢٩٣‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٤٦٠‬‬ ‫‬‫ﻭﺃﻳﻀﺎ‪ :‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫‬‫)‪ (٢‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.١٢‬‬ ‫)‪ (٣‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٣٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪168‬‬ ‫ﺳﺄﻝ ﺍﷲ ‪ 8‬ﺍﻷﻣﻢ ﻋﻦ ﺗﺒﻠﻴﻎ ﺍﻟﺮﺳﻞ‪ ،‬ﻓﺘﻘﻮﻝ‪ :‬ﻳﺎ ﺭﺑﻨﺎ ﻣﺎ ﺟﺎﺀﻧﺎ ﺭﺳﻮﻝ ﻭﻻ ﻧﺬﻳﺮ‪،‬‬ ‫ﻓﻴﻜﺬﺑﻮﻥ ﺃﻧﺒﻴﺎﺀﻫﻢ‪ ،‬ﻓﻴﺆﺗﻰ ﺑﺄﻣﺔ ﻣﺤﻤﺪ ﮊ ﻓﻴﺴﺄﻟﻮﻥ ﻋﻦ ﺫﻟﻚ ﻓﻴﺼﺪﻗﻬﻢ ﻧﺒﻴﻬﻢ‬ ‫ﻭﺍﻷﻧﺒﻴﺎﺀ ﺍﻟﻤﺎﺿﻴﻦ ﻓﻴﺼﺪﻗﻬﻢ ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻭﻳﺼﺪﻗﻬﻢ ﺍﻟﻨﺒﻲ ﮊ‬ ‫ﺑﻘﻮﻟﻪ ‪﴾b a ` _ ^ ] \ [ Z Y X W﴿ : 8‬‬ ‫]ﺍﻟﻨﺴﺎﺀ‪.[٤١ :‬‬ ‫ﻓﺎﻟﻤﺆﻣﻦ ﺍﻟﻤﺼﺪﻕ ﻟﻌﺒﺎﺩﻩ ﻛﻤﺎ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪» º ¹ ﴿ :‬‬ ‫¼﴾ ]ﺍﻟﺘﻮﺑﺔ‪ [٦١ :‬ﻣﻌﻨﺎﻩ ﻳﺼﺪﻕ ﺍﷲ ﻭﻳﺼﺪﻕ ﺍﻟﻤﺆﻣﻨﻴﻦ‪ ،‬ﻭﻣﻌﻨﻰ ﻗﻮﻟﻪ‬ ‫ﺗﻌﺎﻟﻰ‪) :‬ﺍﻟﻤﺆﻣﻦ( ﺍﻟﺬﻱ ﻳﺤﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﺍﻹﻳﻤﺎﻥ ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﺘﺼﺪﻳﻖ‪،‬‬ ‫ﻓﻴﻜﻮﻥ ﻣﻌﻨﺎﻩ ﺃﻧﻪ ﻣﺼﺪﻕ ﻷﻧﺒﻴﺎﺋﻪ‪ ،‬ﻓﻴﻌﻮﺩ ﺇﻟﻰ ﺧﺒﺮﻩ ﻋﻦ ﺻﺪﻗﻬﻢ‪ ،‬ﻭﺧﺒﺮﻩ ﻛﻼﻣﻪ‪،‬‬ ‫ﻭﻫﻮ ﻣﻦ ﺻﻔﺎﺕ ﺫﺍﺗﻪ‪ ،‬ﻭﻳﺤﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﻤﻌﻨﻰ ﺍﻟﺬﻱ ﻳﺮﺟﻊ ﺇﻟﻰ ﺍﻷﻣﺎﻥ‪،‬‬ ‫ﻓﻴﻜﻮﻥ ﻫﻮ ﺍﻟﻤﺨﺒﺮ ﻟﻠﻤﺆﻣﻨﻴﻦ ﻣﻦ ﺍﻟﻌﻘﻮﺑﺔ ﺑﺎﻟﻤﺜﻮﺑﺔ‪ ،‬ﻭﺫﻟﻚ ﻣﻦ ﺻﻔﺎﺕ ﺍﻟﻔﻌﻞ)‪.(١‬‬ ‫ﻭﻋﻨﺪ ﺍﻟﺒﺴﻴﻮﻱ ﺃﻥ ﺍﻟﻤﺆﻣﻦ ﻫﻮ ﻣﻦ »ﻳﺆﻣﻦ ﻣﻨﻪ ﺍﻟﺠﻮﺭ«)‪.(٢‬‬ ‫ﻌﺮﻑ ﺍﻟﻤﺆﻣﻦ ﺑﺄﻧﻪ ﻫﻮ ﺍﻟﺬﻱ ﺃﻣﻦ ﻣﻦ ﺃﻃﺎﻋﻪ ﻣﻦ ﻋﺬﺍﺑﻪ‪،‬‬ ‫ﺃﻣﺎ ﺍﻟﺸﻘﺼﻲ ﻓﻴ ‪‬‬ ‫ﻭﺍﻟﻤﺆﻣﻦ ﺍﻟﺬﻱ ﻻ ﻳﺨﺎﻑ ﻇﻠﻤﻪ‪ ،‬ﺃﻱ‪ :‬ﺃﻋﻄﻰ ﻋﺒﺎﺩﻩ ﺍﻷﻣﺎﻥ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻭﺍﻟﻌﺒﺎﺩ‬ ‫ﺁﻣﻨﻮﻥ‪ ،‬ﻭﺍﷲ ﺗﻌﺎﻟﻰ ﻣﺆﻣﻨﻬﻢ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺍﻟﻤﺆﻣﻦ‪ :‬ﺍﻷﻣﻴﻦ ﻋﻠﻰ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﻤﺆﻣﻦ‪ :‬ﺍﻟﻤﺼﺪﻕ؛ ﻷﻥ ﺍﷲ‬ ‫ﺃﻳﻀﺎ ﻣﺆﻣﻦ؛ ﻷﻧﻪ ﻳﺼﺪﻕ ﺍﷲ ﺗﻌﺎﻟﻰ ﺑﻮﻋﺪﻩ‬ ‫ﻳﺼﺪﻕ ﻋﺒﺎﺩﻩ ﺍﻟﻤﺆﻣﻨﻴﻦ‪ ،‬ﻭﺍﻟﻌﺒﺪ ‬ ‫ﻭﻭﻋﻴﺪﻩ‪ ،‬ﻭﺍﻟﻤﺆﻣﻦ ﺍﻟﺬﻱ ﺃﻣﻦ ﻋﺒﺎﺩﻩ ﻣﻦ ﻇﻠﻤﻪ‪ ،‬ﻓﺎﻟﻤﺆﻣﻦ ﻫﻮ ﺍﻟﻤﺼﺪﻕ ﻟﻌﺒﺎﺩﻩ‪.‬‬ ‫ﺃﻱ‪ :‬ﻳﺼﺪﻕ ﺍﷲ ﺍﻟﻤﺆﻣﻨﻴﻦ)‪.(٣‬‬ ‫)‪ (١‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪ ١٢‬ ‪.١٣‬‬ ‫)‪ (٢‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٣٧‬‬ ‫)‪ (٣‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٩٣‬‬ ‫‪169‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﺻﻞ ﺍﻷﺳﻤﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ‬ ‫‪ (4)! ٦٣‬ا اﷲ @) (‪ :‬ا '‪A‬‪'8‬‬ ‫ﻗﺎﻝ ﺑﻌﺾ ﺍﻟﻨﺤﻮﻳﻴﻦ ﺍﻟﺒﺼﺮﻳﻴﻦ‪ :‬ﺃﺻﻞ ﻫﻴﻤﻦ ﻣﺆﺗﻤﻦ‪ ،‬ﻓﺄﺑﺪﻟﻮﺍ ﻣﻦ ﺍﻟﻬﻤﺰﺓ‬ ‫ﻫﺎﺀ‪ ،‬ﻛﻤﺎ ﻗﺎﻟﻮﺍ‪ :‬ﺃﺭﻗﺖ ﺍﻟﻤﺎﺀ‪ ،‬ﻭﻫﺮﻗﺖ ﺍﻟﻤﺎﺀ ﻭﺇﻳﺎﻙ ﻭﻫﻴﺎﻙ‪.‬‬ ‫ﻭﺍﺧ ﺘﻠﻒ ﻓﻲ ﺗﻔﺴﻴﺮ ﺍﻟﻤﻬﻴﻤﻦ‪ :‬ﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻣﻌﻨﺎﻩ ﺍﻟﺸﻬﻴﺪ‪ ،‬ﻭﻗﻮﻟﻪ‪:‬‬ ‫ﻭﺷﺎﻫﺪﺍ ﻋﻠﻴﻪ‪ ،‬ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ‪ :‬ﻣﻌﻨﺎﻩ‬ ‫‬‫﴿ ‪] ﴾Z Y‬ﺍﻟﻤﺎﺋﺪﺓ‪ ،[٤٨ :‬ﺃﻱ‪:‬‬ ‫ﺍﻷﻣﻴﻦ)‪.(١‬‬ ‫ﻭﻓﻲ ﻛﺘﺎﺏ »ﺍﻟﺰﺍﻫﺮ«‪ :‬ﺍﻟﻤﻬﻴﻤﻦ ﺍﻟﻘﺎﺋﻢ ﻋﻠﻰ ﺧﻠﻘﻪ‪ .‬ﻭﻣﻌﻨﺎﻩ‪ :‬ﺍﻟﻘﺎﺋﻢ ﻋﻠﻰ‬ ‫ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻣﻦ ﺫﻟﻚ ﻗﻮﻟﻪ ‪Y X W V U T S ﴿ : 8‬‬ ‫‪] ﴾ Z‬ﺍﻟﻤﺎﺋﺪﺓ‪.[٤٨ :‬‬ ‫ﻭﻓﻲ ﺍﻟﻤﻬﻴﻤﻦ ﺃﻗﻮﺍﻝ‪:‬‬ ‫ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ^ ‪ :‬ﺍﻟﻤﻬﻴﻤﻦ ﺍﻟﻤﺆﺗﻤﻦ‪.‬‬‫‬ ‫ﻭﻗﺎﻝ ﺍﻟﻜﺴﺎﺋﻲ )ﺕ ‪١٨٩‬ﻫ‪٨٠٥/‬ﻡ(‪ :‬ﺍﻟﻤﻬﻴﻤﻦ ﺍﻟﺸﻬﻴﺪ‪.‬‬‫‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪﺓ‪ :‬ﻳﻘﺎﻝ‪ :‬ﺍﻟﻤﻬﻴﻤﻦ ﺍﻟﺮﻗﻴﺐ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﻫﻴﻤﻦ ﺍﻟﺮﺟﻞ ﻳﻬﻴﻤﻦ‬‫‬ ‫ﺭﻗﻴﺒﺎ ﻋﻠﻰ ﺍﻟﺸﻲﺀ‪.‬‬ ‫ﻫﻴﻤﻨﺔ ﺇﺫﺍ ﻛﺎﻥ ‬ ‫ﻭﻗﻴﺎﻣﺎ ﻋﻠﻰ ﺍﻟﻜﺘﺎﺏ‪.‬‬ ‫‬‫ﻭﻗﺎﻝ ﺃﺑﻮ ﻣﻌﺸﺮ‪ :‬ﻭﻣﻬﻴﻤ ﻨﺎ ﻋﻠﻴﻪ‪،‬‬‫‬ ‫ﻭﻋﻦ ﺍﻷﺷﻌﺮﻱ‪ :‬ﺃﻥ ﻣﻌﻨﻰ ﻗﻮﻟﻪ‪ :‬ﺍﻟﻤﻬﻴﻤﻦ‪ :‬ﻫﻮ ﺍﻟﺸﺎﻫﺪ ﺍﻟﺬﻱ ﻻ ﻳﺼﻠﺢ‬ ‫ﻋﻠﻴﻪ ﺍﻟﺰﻭﺍﻝ)‪.(٢‬‬ ‫ﻭﺃﻳﻀﺎ‪:‬‬ ‫‬‫)‪ (١‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪ .١٥ :١٣‬ﻭﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٩٤‬‬ ‫ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺹ ‪.٣٣٧‬‬ ‫)‪ (٢‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪ ١٤‬ ‪.١٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪170‬‬ ‫‪ (4)! ٦٤‬ا اﷲ @) (‪ :‬ا ) ‬ ‫ﺍﻟﻌﺰﻳﺰ ﻣﻦ ﺃﺳﻤﺎﺀ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﻣﻦ ﻣﻌﺎﻧﻴﻪ‪:‬‬ ‫ﺍﻟﺬﻱ ﻻ ﺗﺠﺮﻱ ﻋﻠﻴﻪ ﺍﻟﻤﺬﻟﺔ‪.‬‬‫‬ ‫ﺍﻟﺸﺪﻳﺪ ﻓﻲ ﻧﻘﻤﺘﻪ‪.‬‬‫‬ ‫ﻻ ﻳﻮﺟﺪ ﻟﻪ ﻧﻈﻴﺮ‪.‬‬‫‬ ‫ﺍﻟﻐﺎﻟﺐ ﻟﻤﻦ ﺃﺭﺍﺩ ﻣﺨﺎﻟﻔﺘﻪ‪.‬‬‫‬ ‫ﻣﺘﻘﺪﻣﺎ ﻋﻠﻰ ﻟﻔﻆ ﺍﻟﺤﻜﻴﻢ‪ ،‬ﺫﻟﻚ‬ ‫‬‫ﻭﺃﻏﻠﺐ ﻣﺎ ﻳﺮﺩ ﺍﻟﻌﺰﻳﺰ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‬ ‫ﺃﻥ ﺍﻟﺤﻜﻤﺔ ﺗﺤﻠﻴﺔ ﻓ ﺄﺧﺮﺕ‪ ،‬ﻭﺍﻟﻌﺰﺓ ﺗﺨﻠﻴﺔ ﻓﻘﺪﻣﺖ)‪.(١‬‬ ‫ﻋﺰ ﺇﺫﺍ ﺍﻣﺘﻨﻊ‪ ،‬ﻭﻟﻢ ﻳﻘﺪﺭ ﻋﻠﻰ ﺷﻲﺀ ﻣﻨﻪ‪،‬‬ ‫ﻭﺍﻟﻌﺰﻳﺰ‪ :‬ﻳﻜﻮﻥ ﻋﻠﻰ ﻭﺟﻮﻩ‪ .‬ﻳﻘﺎﻝ‪ :‬‬ ‫ﻓﻠﺰﻣﻪ ﻫﺬﺍ ﺍﻻﺳﻢ ﻋﻠﻰ ﺍﻟﺤﻘﻴﻘﺔ‪ ،‬ﻭﻟﻢ ﻳﺨﻠﺺ ﺑﻬﺬﻩ ﺍﻟﺼﻔﺔ ﺇﻻ ﺍﷲ ‪ ، 8‬ﺇﺫﺍ ﻛﺎﻥ‬ ‫ﻛﻞ ﻋﺰﻳﺰ ﻣﻦ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﻳﻮﺟﺪ ﻋﻠﻰ ﺣﺎﻝ‪ ،‬ﺛﻢ ﻳﻨﺘﻘﻞ ﻋﻨﻪ‪ ،‬ﻭﺍﷲ ‪ 8‬ﻣﻤﺘﻨﻊ ﺃﻥ‬ ‫ﻭﺃﻳﻀﺎ ﺍﻟﺨﻄﺮﺍﺕ‪.‬‬ ‫‬‫ﺗﺪﺭﻛﻪ ﺍﻷﻭﻫﺎﻡ‪،‬‬ ‫ﻭﺍﻟﻌﺰﻳﺰ‪ :‬ﻫﻮ ﺍﻟﻐﺎﻟﺐ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﻌﺰﻳﺰ‪ :‬ﺍﻟﻤﻤﺘﻨﻊ ﻣﻤﻦ ﻳﻨﺎﻭﺋﻪ ﻭﻳﻜﻴﺪﻩ‪،‬‬ ‫ﻭﺍﻟﻤﺤﺘﺮﺯ ﻣﻨﻪ‪ ،‬ﻓﺎﻟﻌﺰﺓ ﻣﻦ ﺍﻟﻌﺒﺪ ﻣﺬﻣﻮﻣﺔ‪ ،‬ﻭﻣﻦ ﺍﷲ ‪ 8‬ﻣﺪﺡ ﻭﺛﻨﺎﺀ‪ .‬ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪:‬‬ ‫﴿ ¯ ‪] ﴾ µ ´ ³ ² ± °‬ﻓﺎﻃﺮ‪.[١٠ :‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺍﻟﻌﺰﺓ ﺍﻟﻤﻼﺋﻜﺔ‪ .‬ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ^ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪» ﴿ :‬‬ ‫¼ ﴾ ]ﺍﻟﺒﻘﺮﺓ‪ :[٢٠٩ :‬ﻋﺰﻳﺰ ﻓﻲ ﻧﻘﻤﺘﻪ‪ ،‬ﺣﻜﻴﻢ ﻓﻲ ﺃﻣﺮﻩ ‪ ، 8‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﻌﺰﻳﺰ ﺍﻟﺬﻱ‬ ‫ﻻ ﻳﻠﺤﻘﻪ ﻗﻬﺮ‪ ،‬ﻭﻻ ﻳﻨﺎﻟﻪ ﺫﻟﻚ‪ ،‬ﻭﻻ ﻳﻐﻠﺒﻪ ﺷﻲﺀ)‪.(٢‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٦٥٥‬‬ ‫‬‫)‪ (١‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.١٥‬‬ ‫‬‫)‪ (٢‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٩٤‬‬ ‫‪171‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﺻﻞ ﺍﻷﺳﻤﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ‬ ‫‪ (4)! ٦٥‬ا اﷲ @) (‪ :‬ا ‪6‬ر‬ ‫ﺍﺳﻢ ﻣﻦ ﺃﺳﻤﺎﺀ ﺍﷲ ﺍﻟﺤﺴﻨﻰ‪ ،‬ﻭﺭﺩ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪﴾« ª ﴿ :‬‬ ‫]ﺍﻟﺤﺸﺮ‪ [٢٣ :‬ﻣﻦ ﻣﻌﺎﻧﻴﻪ‪:‬‬ ‫‪ ١‬ ﻋﻈﻢ ﺍﻟﺮﺏ‪ ،‬ﻭﺗﻘﺪﻳﺴﻪ ﻋﻦ ﺍﻟﻨﻘﺎﺋﺺ‪ ،‬ﻭﻋﻦ ﺻﻔﺔ ﺍﻟﺨﻠﻖ‪.‬‬ ‫‪ ٢‬ ﺇﺻﻼﺡ ﺍﻟﻜﺴﺮ‪ ،‬ﻭﻣﻨﻪ ﻣﺎ ﺭﻭﻱ ﻋﻦ ﺍﻟﻀﺤﺎﻙ ﻓﻲ ﺩﻋﺎﺀ ﻳﻮﺳﻒ ‪» :‰‬ﻭﻳﺎ‬ ‫ﺟﺎﺑﺮ ﻛﻞ ﻋﻈﻢ ﻛﺴﻴﺮ«‪.‬‬ ‫ﻭﺇﺑﻘﺎﺀ‪ ،‬ﻭﺷﻜﻼ‬ ‫‬‫ﻋﻈﻴﻤﺎ‪ ،‬ﺇﻳﺠﺎ ﺩﺍ‬ ‫‬‫ﺇﺻﻼﺣﺎ‬ ‫‬‫ﻭﺍﷲ ﺗﻌﺎﻟﻰ ﺃﺻﻠﺢ ﺃﺣﻮﺍﻝ ﺧﻠﻘﻪ‬ ‫ﻭﺻﻮﺭﺓ‪ ،‬ﻭﻫﺪﺍﻳﺔ ﺇﻟﻰ ﻛﻞ ﻣﺎ ﻳﻨﻔﻌﻬﻢ ﺩﻧﻴﺎ ﻭﺩﻳ ﻨﺎ‪.‬‬ ‫ﻭﺍﻟﺠﺒﺎﺭ ﺻﻔﺔ ﺫﺍﺕ ﺑﺎﻋﺘﺒﺎﺭ ﺍﺳﺘﺤﻘﺎﻗﻪ ﻟﺼﻔﺔ ﺍﻟﻌﻠﻮ‪ ،‬ﻭﺻﻔﺔ ﻓﻌﻞ ﺑﺎﻋﺘﺒﺎﺭ‬ ‫ﺇﺻﻼﺡ ﺃﺣﻮﺍﻝ ﺧﻠﻘﻪ)‪.(١‬‬ ‫ﻭﺫﻛﺮ ﺍﻟﺒﻌﺾ ﺃﻥ ﺍﻟﺠﺒﺎﺭ ﻫﻮ‪ :‬ﺍﻟﻤﺼﻠﺢ ﺃﻣﻮﺭ ﺧﻠﻘﻪ‪ ،‬ﻭﻣﻦ ﻗﻮﻟﻬﻢ‪ :‬ﺟﺒﺮﺕ‬ ‫ﻣﻜﺴﻮﺭﺍ ﻛﺄﻧﻪ ﺃﻗﺎﻡ ﺍﻟﻘﻠﻮﺏ ﻭﺃﺛﺒﺘﻬﺎ ﻋﻠﻰ ﻣﺎ ﻓﻄﺮﻫﺎ ﻋﻠﻴﻪ ﻣﻦ‬ ‫‬‫ﺍﻟﻌﻈﻢ ﻓﺠﺒﺮ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ‬ ‫ﻣﻌﺮﻓﺘﻪ‪ ،‬ﻭﺍﻹﻗﺮﺍﺭ ﺑﻪ‪.‬‬ ‫ﺟﺒﺎﺭﺍ ﻷﻧﻪ ﺟﺒﺮ ﻋﺒﺎﺩﻩ‪ ،‬ﻭﻳﻨﻌﺸﻬﻢ ﻭﻳﻜﻔﻴﻬﻢ ﺃﻣﻮﺭﻫﻢ‪،‬‬ ‫‬‫ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺳﻤﻲ‬ ‫ﻭﺍﻟﺠﺒﺎﺭ ﺍﻟﺬﻱ ﻳﻌﺠﺰ ﺍﻟﺨﻠﻖ ﻋﻦ ﺃﻥ ﺗﻨﺎﻟﻪ ﺃﻭ ﺗﺪﺭﻛﻪ ﺑﺨﻮﺍﻃﺮ ﺍﻷﻭﻫﺎﻡ)‪.(٢‬‬ ‫ﻭﻣﻨﻪ ﻳﻘﺎﻝ ﻟﻠﻨﺨﻠﺔ ﺍﻟﺘﻲ ﺍﺭﺗﻔﻌﺖ ﻋﻦ ﺃﻥ ﻳﻨﺎﻟﻬﺎ ﺃﺣﺪ‪ :‬ﺟﺒﺎﺭﺓ‪ ،‬ﻭﺍﻟﺠﺒﺎﺭ ﻣﻦ‬ ‫ﺍﻟﻌﺒﺎﺩ ﺍﻟﻤﺘﻌﻈﻢ ﻓﻲ ﻧﻔﺴﻪ ﺍﻟﻤﺴﺘﻜﺒﺮ ﻣﻦ ﻋﺒﺎﺩﺓ ﺭﺑﻪ‪ ،‬ﺍﻟﻘﺘﺎﻝ ﻓﻲ ﻏﻴﺮ ﺣﻖ‪.‬‬ ‫ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺍﻟﻤﺠﺒﺮﺓ ﺍﻟﺠﺒﺎﺭ‪ ،‬ﺍﺷﺘﻖ ﻣﻦ ﺃﺟﺒﺮﺕ ﻓﻼ ﻧﺎ ﻋﻠﻰ ﺍﻷﻣﺮ ﺇﺫﺍ‬ ‫ﻛﺮﻫﺎ‪ ،‬ﻭﺇﻧﻤﺎ ﻗﻴﻞ ﻟﻪ‪ :‬ﺍﻟﺠﺒﺎﺭ ﻷﻧﻪ ﺃﺟﺒﺮ ﺧﻠﻘﻪ ﻋﻠﻰ ﺃﻓﻌﺎﻟﻬﻢ‪ ،‬ﻭﺍﻟﺠﺒﺎﺭ‬ ‫ﺃﺩﺧﻠﺘﻪ ﻓﻴﻪ ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.١٧١‬‬ ‫‬‫)‪ (١‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫)‪ (٢‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.١٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪172‬‬ ‫ﺃﻳﻀﺎ ﺍﻟﻤﻠﻚ ﻟﻘﻮﻟﻪ ‪﴾³ ² ± ° ¯ ®¬ « ª © ﴿ : 8‬‬ ‫‬ ‫]ﻕ‪ [٤٥ :‬ﻭﺍﻟﺠﺒﺎﺑﺮﺓ ﺍﻟﻤﻠﻮﻙ‪.‬‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﻓﻲ ﻛﺘﺎﺏ »ﺍﻟﺰﺍﻫﺮ«‪ :‬ﺍﻟﺠﺒﺎﺭ ﻓﻲ ﻛﻼﻡ ﺍﻟﻌﺮﺏ ﺫﻭ ﺍﻟﺠﺒﺮﻳﺔ‪،‬‬ ‫ﻭﻫﻮ ﺍﻟﻘﻬﺎﺭ‪ ،‬ﻭﺍﻟﺠﺒﺎﺭ ﻓﻲ ﺍﻟﻠﻐﺔ ﻳﻨﻘﺴﻢ ﻋﻠﻰ ﺳﺘﺔ ﺃﻗﺴﺎﻡ‪:‬‬ ‫• ﻳﻜﻮﻥ ﺍﻟﺠﺒﺎﺭ ﺍﻟﻘﻬﺎﺭ‪.‬‬ ‫• ﻭﻳﻜﻮﻥ ﺍﻟﺠﺒﺎﺭ ﺍﻟﻤﺘﺴﻠﻂ‪ ،‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪] ﴾¬ « ª © ﴿ :‬ﻕ‪،[٤٥ :‬‬ ‫ﺃﻱ‪ :‬ﺑﻤﺴﻠﻂ‪.‬‬ ‫• ﻭﻳﻜﻮﻥ ﺍﻟﺠﺒﺎﺭ ﺍﻟﻘﻮﻱ ﺍﻟﻌﻈﻴﻢ ﺍﻟﺠﺴﻢ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ‪﴾ ± ° ¯ ® ﴿ : 8‬‬ ‫]ﺍﻟﻤﺎﺋﺪﺓ‪ [٢٢ :‬ﻣﻌﻨﺎﻩ ﺃﻗﻮﻳﺎﺀ ﺃﺷﺪﺍﺀ ﻋﻈﺎﻡ ﺍﻷﺟﺴﺎﻡ‪.‬‬ ‫• ﻭﻳﻜﻮﻥ ﺍﻟﺠﺒﺎﺭ ﺍﻟﻤﺘﻜﺒﺮ ﻣﻦ ﻋﺒﺎﺩﺓ ﺍﷲ ﻛﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪r q p ﴿ :‬‬ ‫ﻣﺘﻜﺒﺮﺍ ﻋﻦ ﻋﺒﺎﺩﺗﻪ‪.‬‬ ‫‬‫‪] ﴾ s‬ﻣﺮﻳﻢ‪ ،[٣٢ :‬ﺃﻱ‪ :‬ﻟﻢ ﻳﺠﻌﻠﻨﻲ‬ ‫• ﻭﻳﻜﻮﻥ ﺍﻟﺠﺒﺎﺭ ﺍﻟﻘﺘﺎﻝ؛ ﻛﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪﴾ Ä Ã Â Á ﴿ :‬‬ ‫]ﺍﻟﺸﻌﺮﺍﺀ‪ [١٣٠ :‬ﻣﻌﻨﺎﻩ ﺑﻄﺸﺘﻢ ﻗﺘﺎﻟﻴﻦ‪.‬‬ ‫• ﻭﻳﻜﻮﻥ ﺍﻟﺠﺒﺎﺭ ﺍﻟﻄﻮﻳﻞ ﻣﻦ ﺍﻟﻨﺨﻞ‪ .‬ﻭﻳﻘﺎﻝ‪ :‬ﺃﺟﺒﺮﺕ ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﻛﺬﺍ ﻭﻛﺬﺍ‪،‬‬ ‫ﻭﺟﺒﻮﺭﺍ)‪.(١‬‬ ‫‬‫ﺟﺒﺮﺍ‬ ‫ﺃﺟﺒﺮﻩ ‬ ‫ﻭﻳﺬﻛﺮ ﻋﻦ ﺍﻷﺷﻌﺮﻱ ﺃﻥ ﻣﻌﻨﻰ ﺍﻟﺠﺒﺎﺭ‪ :‬ﻳﺤﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻤﺮﺍﺩ ﺑﻪ ﺃﻧﻪ ﻧﺎﻓﺬ‬ ‫‬ ‫ﺍﻹﺭﺍﺩﺓ ﻭﺍﻟﻤﺸﻴﺌﺔ‪ ،‬ﻛﺎﻣﻞ ﺍﻟﻘﺪﺭﺓ ﻭﺍﻟﺴﻠﻄﺎﻥ ﻻ ﻳﻌﺎﺭﺿﻪ ﻣﻌﺎﺭﺽ‪ ،‬ﻭﻻ ﻳﻨﺎﺯﻋﻪ‬ ‫ﺟﺒﺎﺭﺍ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻤﻌﻨﻰ‪ ،‬ﻭﺍﻟﺼﻠﺔ ﻟﻌﻠﺔ؛ ﻭﺃﺻﻠﻪ ﻓﻲ ﺍﻟﻠﻐﺔ ﻗﻮﻟﻬﻢ‪:‬‬ ‫‬‫ﻣﻨﺎﺯﻉ‪ ،‬ﻓﻴﻜﻮﻥ‬ ‫ﻧﺨﻠﺔ ﺟﺒﺎﺭﺓ ﺇﺫﺍ ﻋﻠﺖ‪ ،‬ﻭﻻ ﺗﺼﻞ ﺍﻟﻴﺪ ﺇﻟﻰ ﺃﻋﻀﺎﺋﻬﺎ‪ ،‬ﻭﻳﺤﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻤﺮﺍﺩ‬ ‫ﺑﻪ ﺃﻧﻪ ﺟﺒﺎﺭ ﻋﻠﻰ ﻣﻌﻨﻰ ﻣﺼﻠﺢ ﻷﻣﻮﺭ ﺧﻠﻘﻪ‪ ،‬ﻣﺄﺧﻮﺫ ﻣﻦ ﻗﻮﻟﻬﻢ‪ :‬ﺟﺒﺮﺕ ﺍﻟﻜﺴﺮ‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٩٥‬‬ ‫‬‫)‪ (١‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.١٨‬‬ ‫‪173‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﺻﻞ ﺍﻷﺳﻤﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ‬ ‫ﺇﺫﺍ ﺃﺻﻠﺤﺘﻪ‪ ،‬ﻓﻌﻠﻰ ﻫﺬﺍ ﺍﻟﻤﻌﻨﻰ ﻳﺪﻝ ﻋﻠﻰ ﺻﻔﺔ ﺍﻟﻔﻌﻞ)‪.(١‬‬ ‫‪ (4)! ٦٦‬ا اﷲ @) (‪ :‬ا '‪DF‬‪*6‬‬ ‫ﻫﻮ ﺍﻟﻘﺎﻫﺮ ﻟﻸﺷﻴﺎﺀ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﻤﺘﻜﺒﺮ ﻫﻮ ﺫﻭ ﺍﻟﻜﺒﺮﻳﺎﺀ ﻋﻨﺪ ﺍﻟﻌﺮﺏ‪ ،‬ﻭﺍﻟﻤﻠﻚ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺍﻟﻤﺘﻜﺒﺮ‪ :‬ﺍﻟﻤﺘﻌﻈﻢ‪ ،‬ﻭﺍﻟﻜﺒﺮﻳﺎﺀ‪ :‬ﺍﻟﻌﻈﻤﺔ‪ ،‬ﺻﻔﺔ ﻭﺟﺒﺖ ﻟﻪ ﻟﺬﺍﺗﻪ‪.‬‬ ‫ﻭﻣﺘﻜﺒﺮ‪ ،‬ﻭﺟﺒﺎﺭ ﺑﻤﻌﻨﻰ ﻣﺘﻘﺪﻡ‪ ،‬ﻭﻗﺪﻳﻢ‪ ،‬ﻭﻣﺘﻮﺣﺪ‪ ،‬ﻭﻭﺍﺣﺪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻛﺒﻴﺮ‬ ‫ﺍﻟﺸﺄﻥ ﻭﺍﻟﻌﻈﻤﺔ)‪.(٢‬‬ ‫ﻭﻓﻲ ﻛﺘﺎﺏ »ﺍﻟﺰﺍﻫﺮ« ﺍﻟﻤﺘﻜﺒﺮ‪ :‬ﺫﻭ ﺍﻟﻜﺒﺮﻳﺎﺀ ﻋﻨﺪ ﺍﻟﻌﺮﺏ‪ ،‬ﺍﻟﻤﻠﻚ‪ ،‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪:‬‬ ‫﴿ ‪] ﴾ × Ö Õ Ô Ó‬ﻳﻮﻧﺲ‪ [٧٨ :‬ﻣﻌﻨﺎﻩ ﻭﻳﻜﻮﻥ ﻟﻜﻤﺎ ‬ ‫ﺍﻟﻤﻠﻚ ﻓﻲ ﺍﻷﺭﺽ‪.‬‬ ‫ﻭﻋﻦ ﺍﻷﺷﻌﺮﻱ ﻗﺎﻝ‪ :‬ﺍﻟﻤﺘﻜﺒﺮ ﺍﻟﺬﻱ ﻳﺴﺘﺤﻖ ﻣﻦ ﺻﻔﺎﺕ ﺍﻟﻤﺪﺡ ﺍﻟﺘﻲ ﻫﻲ‬ ‫ﺃﻋﻠﻰ ﺭﺗﺒﺔ ﻣﻦ ﺳﺎﺋﺮ ﺍﻟﻤﻤﺎﺩﺡ ﻟﺨﻠﻘﻪ)‪.(٣‬‬ ‫‪ (4)! ٦٧‬ا اﷲ @) (‪ :‬ا _ ‪h‬‬ ‫ﺍﻟﺨﺎﻟﻖ ﻓﻲ ﻛﻼﻡ ﺍﻟﻌﺮﺏ ﺍﻟﻤﻘﺪﺭ‪ ،‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪© ¨ § ﴿ :‬‬ ‫ﺗﻘﺪﻳﺮﺍ‪ ،‬ﻭﻗﺎﻝ ﻓﻲ ﻣﻮﺿﻊ ﺁﺧﺮ‪:‬‬ ‫‬‫‪] ﴾ ª‬ﺍﻟﻤﺆﻣﻨﻮﻥ‪ ،[١٤ :‬ﻣﻌﻨﺎﻩ ﺃﺣﺴﻦ ﺍﻟﻤﻘﺪﺭﻳﻦ‬ ‫﴿ = > ﴾ ]ﺍﻟﻌﻨﻜﺒﻮﺕ‪ [١٧ :‬ﻣﻌﻨﺎﻩ ﺗﻘﺪﺭﻭﻥ ‬ ‫ﻛﺬﺑﺎ‪.‬‬ ‫ﻭﻋﻦ ﺍﻷﺷﻌﺮﻱ‪ :‬ﺇﻥ ﻣﻌﻨﻰ ﻗﻮﻟﻪ‪ :‬ﺍﻟﺨﺎﻟﻖ ﻣﻦ ﻟﻪ ﺍﻟﺨﻠﻖ‪ ،‬ﻭﻫﻮ ﺍﻻﺧﺘﺮﺍﻉ‪،‬‬ ‫ﻭﻳﺨﺘﺺ ﺑﺎﻟﺒﺎﺭﻱ ﺗﻌﺎﻟﻰ ﻋﻠﻰ ﺍﻹﻃﻼﻕ ﺣﺘﻰ ﻳﺠﺐ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﻻ ﺧﺎﻟﻖ ﻏﻴﺮﻩ‪،‬‬ ‫ﻛﻤﺎ ﻳﺠﺐ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﻻ ﺇﻟﻪ ﻏﻴﺮﻩ‪ ،‬ﻭﻣﻌﻨﻰ ﺍﻟﺒﺎﺭﺉ ﻳﻌﻮﺩ ﺇﻟﻰ ﻣﻌﻨﻰ ﺍﻟﺨﺎﻟﻖ)‪.(٤‬‬ ‫)‪ (١‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.١٩‬‬ ‫)‪ (٢‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٩٥‬‬ ‫)‪ (٣‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.١٩‬‬ ‫)‪ (٤‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.١٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪174‬‬ ‫‪‬‬ ‫ﻭﺍﻟﺨﻼﻕ‪ :‬ﺃﻧﻪ ﻳﺨﻠﻖ‬‫‪‬‬ ‫ﻭﺍﻟﺨﻼﻕ‪ :‬ﻣﻌﻨﺎﻩ ﺃﻧﻪ ﺍﺑﺘﺪﺍﺀ ﺍﻟﺨﻠﻖ ﺃﻭﻝ ﻣﺮﺓ‪،‬‬ ‫ﺍﻟﺨﺎﻟﻖ‬ ‫ﺧﻠﻘﺎ ﺑﻌﺪ ﺧﻠﻖ‪ .‬ﻭﺍﻟﺨﺎﻟﻖ‪ :‬ﻋﻠﻰ ﻭﺯﻥ ﻓﺎﻋﻞ‪ ،‬ﺃﻱ‪ :‬ﺃﻧﻪ ﺧﺎﻟﻖ ﻓﻲ ﺍﻻﺑﺘﺪﺍﺀ‪.‬‬ ‫‪‬‬ ‫ﻭﺧﻼﻕ ﻋﻠﻰ ﻭﺯﻥ ﻓ ‪‬ﻌﺎﻝ‪ ،‬ﻭﺍﻟﺨﻠﻖ ﻣﺼﺪﺭ‪ ،‬ﻭﺍﺷﺘﻘﺎﻕ ﺍﻟﺨﻠﻖ ﻣﻦ ﺍﻟﺘﻘﺪﻳﺮ‪،‬‬ ‫ﻳﻘﺎﻝ‪ :‬ﺧﻠﻖ؛ ﺇﺫﺍ ﻗﺪﺭ‪ ،‬ﻭﺳﻤﻰ ﺍﷲ ﻧﻔﺴﻪ ﺧﺎﻟﻘﺎ؛ ﻷﻧﻪ ﻗﺪﺭ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﺛﻢ ﺃﻣﻀﺎﻫﺎ‪،‬‬ ‫ﻓﻬﻮ ﺍﻟﺨﺎﻟﻖ ﻓﻲ ﺍﺑﺘﺪﺍﺋﻪ ﺍﻟﺨﻠﻖ‪ ،‬ﻭﻓﻲ ﺗﺘﻤﻴﻤﻪ ﺇﻳﺎﻩ ﺇﻟﻰ ﺁﺧﺮ ﺍﻟﺪﻫﺮ ﺑﻌﻠﻢ‪ ،‬ﻭﺣﻜﻤﺔ‬ ‫ﻭﺗﺪﺑﻴﺮ ﻭﻣﻌﺮﻓﺔ‪.‬‬ ‫ﻣﻘﺪﺭﺍ‪ .‬ﻭﻣﺎ ﻓﻌﻠﻪ ﺍﻟﻌﺒﺪ ﻣﻦ ﻏﻴﺮ ﺗﻘﺪﻳﺮ‬ ‫‬‫ﻭﻳﻘﺎﻝ‪ :‬ﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ؛ ﺇﺫﺍ ﻓﻌﻞ ﻓﻌﻼ‬ ‫ﺇﻻ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺴﻬﻮ ﻭﺍﻟﻐﻔﻠﺔ‪ ،‬ﻓﻼ ﻳﻜﻮﻥ ﺫﻟﻚ ﻣﺨﻠﻮﻗﺎ‪.‬‬ ‫ﻭﺃﻣﺎ ﺃﻓﻌﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪ :‬ﻓﻼ ﻳﺠﻮﺯ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﺇﻧﻬﺎ ﻏﻴﺮ ﻣﺨﻠﻮﻗﺔ؛ ﻷﻥ ﺍﷲ‬ ‫ﻻ ﻳﻐﻔﻞ ﻭﻻ ﻳﺴﻬﻮ‪ ،‬ﻭﺃﻓﻌﺎﻟﻪ ﻛﻠﻬﺎ ﺣﻜﻤﺔ ﻭﻋﻠﻢ ﻭﺗﻘﺪﻳﺮ‪.(١) 4 ،‬‬ ‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﺑﻦ ﻣﺤﻤﺪ ﺃﺣﻤﺪ ﺑﻴﺪﻩ‪ :‬ﺇﻥ ﺍﷲ ﺧﻠﻖ ﺍﻟﺨﻠﻖ ﻟﻴﻈﻬﺮ‬ ‫ﺿﻌﻔﻬﻢ‪ ،‬ﻭﺭﺯﻗﻬﻢ ﻟﻴﻈﻬﺮ ﻛﺮﻣﻪ‪ ،‬ﻭﺃﻣﺎﺗﻬﻢ ﻟﻴﻈﻬﺮ ﺳﻠﻄﺎﻧﻪ‪ ،‬ﻭﺑﻌﺜﻬﻢ ﻟﻴﻈﻬﺮ ﻗﺪﺭﺗﻪ‪،‬‬ ‫ﻭﺣﺎﺳﺒﻬﻢ ﻟﻴﻈﻬﺮ ﻋﺪﻟﻪ ﻭﻏﻔﺮ ﻟﻬﻢ ﻟﻴﻈﻬﺮ ﻋﻔﻮﻩ‪] ﴾ õ ô ó ò ñ ﴿ .‬ﺍﻟﻤﺎﺋﺪﺓ‪.(٢)[١٢٠ :‬‬ ‫ﻭﻣﻦ ﺳﻴﺮﺓ ﺃﺑﻲ ﺍﻟﻤﺆﺛﺮ‪ :‬ﺧﻠﻖ ﺍﻟﺨﻼﺋﻖ ﻣﺤﺘﺎﺟﻴﻦ ﺇﻟﻴﻪ‪ ،‬ﻏﻨ ‪‬ﻴﺎ ﻋﻨﻬﻢ‪ ،‬ﻏﻴﺮ‬ ‫ﻋﺎﺑﺚ ﻓﻲ ﺧﻠﻘﻬﻢ ﻭﻟﻜﻦ ﺧﻠﻘﻬﻢ ﻟﻴﻨﻔﻌﻬﻢ‪ ،‬ﻭﻟﻴﻨﺘﻔﻊ ﺑﻌﻀﻬﻢ ﺑﺒﻌﺾ‪ ،‬ﺍﻟﻐﻨﻲ ﺍﻟﺬﻱ‬ ‫ﻻ ﺗﻠﺰﻣﻪ ﺍﻟﺤﺎﺟﺎﺕ)‪.(٣‬‬ ‫‪ (4)! ٦٨‬ا اﷲ @) (‪ :‬ا ‪6‬ر ٴ‬ ‫‪v‬‬ ‫ﻗﺎﻝ ﺃﻫﻞ ﺍﻟﻠﻐﺔ‪ :‬ﺍﻟﺒﺎﺭﻱ‪ :‬ﺍﻟﺨﺎﻟﻖ‪ ،‬ﻭﺍﻟﺨﺎﻟﻖ ﻫﻮ ﺍﻟﺒﺎﺭﻱ‪ ،‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪:‬‬ ‫﴿ ¸ ‪] ﴾ ¹‬ﺍﻟﺤﺸﺮ‪.[٢٤ :‬‬ ‫)‪ (١‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٩١‬‬ ‫)‪ (٢‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.١٤١‬‬ ‫)‪ (٣‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.١٨٨‬‬ ‫‪175‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﺻﻞ ﺍﻷﺳﻤﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ‬ ‫ﻭﻗﺎﻝ ﺍﻟﻤﻔﻀﻞ‪ :‬ﺍﻟﺒﺎﺭﻱ‪ :‬ﺍﻟﺨﺎﻟﻖ‪ ،‬ﻓﺄﺗﺒﻊ ﺍﻟﻨﻌﺖ ﺑﻤﺜﻠﻪ‪ ،‬ﻭﻫﻮ ﻣﻮﺟﻮﺩ ﻓﻲ ﻟﻐﺔ‬ ‫ﻭﺍﻟﺒ ﺮﻱ ﻓﻲ ﺍﻟﻠﻐﺔ ﻣﻌﻨﺎﻩ‪:‬‬ ‫ﺍﻟﻌﺮﺏ‪ ،‬ﺗﻘﻮﻝ‪ :‬ﻓﻼﻥ ﻭﺭﻉ ﻫﻴﻮﺏ‪ ،‬ﻭﺍﻟﻮﺭﻉ ﻫﻮ ﺍﻟﻬﻴﻮﺏ‪ ،‬‬ ‫ﺍﻟﺘﺴﻮﻳﺔ‪ ،‬ﺗﻘﻮﻝ‪ :‬ﺑﺮﺃ ﺍﻟﻘﻠﻢ؛ ﺇﺫﺍ ﺳﻮﺍﻩ‪ ،‬ﻭﺑﺮﺃ ﺍﻟﻘﻮﺱ‪ :‬ﺇﺫﺍ ﻧﺤﺘﻬﺎ ﺑﻌﻠﻢ ﻭﻣﻌﺮﻓﺔ‬ ‫ﻭﺣﻜﻤﺔ)‪.(١‬‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﻓﻲ ﻛﺘﺎﺏ »ﺍﻟﺰﺍﻫﺮ«‪ :‬ﺍﻟﺒﺎﺭﻱ ﻣﻌﻨﺎﻩ ﺍﻟﺨﺎﻟﻖ ﻓﻲ ﻛﻼﻡ ﺍﻟﻌﺮﺏ‪،‬‬ ‫ﻳﻘﺎﻝ‪ :‬ﺑﺮﻯ ﺍﷲ ﻋﺒﺎﺩﻩ ﻳﺒﺮﺃﻫﻢ ﺇﺫﺍ ﺧﻠﻘﻬﻢ)‪.(٢‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻓﻲ ﺍﻟﺒﺎﺭﻱ ﻗﺎﺋﻼ‪» :‬ﻣﻌﺘﻘﺪﻧﺎ ﻓﻲ‬ ‫‬‫ﻭﻳﺬﻛﺮ ﺍﻟﻮﺍﺭﺟﻼﻧﻲ ﻣﺠﻤﻞ ﻣﻌﺘﻘﺪ‬ ‫ﺍﻟﺒﺎﺭﻱ ﺳﺒﺤﺎﻧﻪ ﻭﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻪ ﻣﻦ ﺻﻔﺎﺗﻪ ﻭﺃﺳﻤﺎﺋﻪ ﻭﺫﺍﺗﻪ‪q p o n m ﴿ ..‬‬ ‫‪ ~ } ❁ { z y xw v u ts r‬ﮯ ¡ ‪¤ £ ¢‬‬ ‫‪®¬ « ª © ¨ § ¦ ¥‬‬ ‫¯ ‪¼ » º¹ ¸ ¶ μ ´ ❁ ² ± °‬‬ ‫½¾ ¿ ‪] ﴾ È Ç Æ ÅÄ Ã Â Á À‬ﺍﻟﺤﺸﺮ‪ ٢٢ :‬ ‪.(٣)«[٢٤‬‬ ‫‪ (4)! ٦٩‬ا اﷲ @) (‪ :‬ا '=ر‬ ‫ﺍﻟﻤﺼﻮﺭ‪ :‬ﻫﻮ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺧﻠﻖ ﺍﻟﺨﻠﻖ‪ ،‬ﺛﻢ ﺑﺮﺃ ﻟﻬﻢ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﺛﻢ‬ ‫ﺃﻇﻬﺮ ﺻﻮﺭﻫﺎ‪ ،‬ﻓﻘﺎﻣﺖ ﺗﺎﻣﺔ ﺍﻟﺨﻠﻖ‪ ،‬ﻓﺎﻟﺤﺎﻟﺔ ﺍﻷﻭﻟﻰ ﺧﻠﻖ ﺍﻟﺨﻠﻖ ﺛﻢ ﺑﺮﺃ ﻟﻬﻢ ﻓﻲ‬ ‫ﺍﻟﺤﺎﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻭﺻﻮﺭﻫﻢ ﻓﻲ ﺍﻟﺜﺎﻟﺜﺔ‪.‬‬ ‫ﻭﺍﺷﺘﻘﺎﻕ ﺍﻟﺼﻮﺭﺓ ﻣﻦ‪ :‬ﺻﺎﺭ ﻳﺼﻴﺮ‪ ،‬ﺑﻤﻌﻨﻰ ﺍﻟﺘﻤﺎﻡ‪ ،‬ﻭﺍﻟﻐﺎﻳﺔ‪ ،‬ﻭﻣﻨﻪ ﻳﻘﺎﻝ‪ :‬ﺻﺎﺭ‬ ‫ﺃﻣﺮ ﻓﻼﻥ ﺇﻟﻰ ﻛﺬﺍ‪ ،‬ﺃﻱ‪ :‬ﺍﻧﺘﻬﻰ‪.‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٩٣‬‬ ‫‬‫)‪ (١‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٩٢‬‬ ‫)‪ (٢‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪ ١٦‬ ‪.١٧‬‬ ‫)‪ (٣‬ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪ :‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.١٣٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪176‬‬ ‫ﻭﺗﻜﻮﻥ ﺍﻟﺼﻮﺭﺓ ﺑﻤﻌﻨﻰ ﺍﻟﻤﺜﺎﻝ؛ ﻷﻧﻪ ﻗﻴﻞ ﻟﻠﺘﻤﺎﺛﻴﻞ‪ :‬ﺗﺼﺎﻭﻳﺮ؛ ﻷﻧﻬﺎ ﻣﺜﻠﺖ‬ ‫ﻋﻠﻰ ﺗﻠﻚ ﺍﻟﺼﻮﺭﺓ‪ ،‬ﻓﺴﻤﻰ ﺍﷲ ﻧﻔﺴﻪ ﺍﻟﻤﺼﻮﺭ‪ ،‬ﻷﻧﻪ ﺍﺑﺘﺪﺃ ﺗﻘﺪﻳﺮ ﺍﻟﺨﻼﺋﻖ‬ ‫ﻭﺗﺼﻮﻳﺮﻫﺎ‪ ،‬ﻓﻬﻮ ﺍﻟﺨﺎﻟﻖ ﺍﻟﻤﺼﻮﺭ ﺑﻼ ﻏﺎﻳﺔ‪ ،‬ﻭﻻ ﻣﺜﺎﻝ‪ ،‬ﺑﻞ ﻫﻮ ‪ 4‬ﻣﻨﺸﺊ ﺍﻷﻣﺜﻠﺔ‬ ‫ﻭﺍﻟﺼﻮﺭ)‪.(١‬‬ ‫ﺷﺎﻓﻴﺎ‪.‬‬ ‫‬‫ﻳﻘﺎﻝ‪ :‬ﺻﻮﺭﺕ ﺍﻷﻣﺮ ﺇﺫﺍ ﺑﻴﻨﺘﻪ ﺑﻴﺎ ﻧﺎ‬ ‫ﻭﺍﺻﻄﻼﺣﺎ‪ :‬ﻫﻮ ﺗﻤﻴﻴﺰ ﺍﻟﻤﺨﻠﻮﻗﺎﺕ ﺑﻌﻼﻣﺎﺕ ﻭﺻﻮﺭ ﻣﺨﺘﻠﻔﺔ‪ ،‬ﻭﻫﻴﺌﺎﺕ‬ ‫‬ ‫ﻣﺘﺒﺎﻳﻨﺔ‪ ،‬ﺣﺘﻰ ﻳﺘﺒﻴﻦ ﺑﻌﻀﻬﺎ ﻣﻦ ﺑﻌﺾ‪ ،‬ﻭﻫﻮ ﻛﺬﻟﻚ‪ :‬ﺟﻌﻞ ﺍﻟﺸﻲﺀ ﻋﻠﻰ ﺻﻮﺭﺓ‬ ‫ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻬﺎ ﺑﺎﻟﺘﺄﻟﻴﻒ‪.‬‬ ‫ﻭﺍﷲ ﺗﻌﺎﻟﻰ ﺍﻟﻤﺼﻮﺭ ﻭﺍﻟﻤﻘﺪﺭ ﻟﺠﻤﻴﻊ ﻣﺎ ﺧﻠﻖ‪ ،‬ﻛﻤﺎ ﻭﺭﺩ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪:‬‬ ‫﴿ ‪] ﴾ ^ ] \ [ Z Y X‬ﺁﻝ ﻋﻤﺮﺍﻥ‪.[٦ :‬‬ ‫ﻭﻻ ﻳﺠﻮﺯ ﻓﻬﻢ ﺍﻟﺘﺼﻮﻳﺮ ﻓﻲ ﺣﻖ ﺍﷲ ﺗﻌﺎﻟﻰ ﺑﺎﻟﻤﻌﻨﻰ ﺍﻟﺬﻱ ﻳﻨﺴﺐ‬ ‫ﻟﻠﻤﺨﻠﻮﻗﻴﻦ‪ ،‬ﻭﺃﺣﺎﺩﻳﺚ‪» :‬ﺇﻥ ﺍﷲ ﺧﻠﻖ ﺁﺩﻡ ﻋﻠﻰ ﺻﻮﺭﺗﻪ«)‪ (٢‬ﺗﻌﻨﻲ ﺃﻥ ﺍﷲ ﺗﻌﺎﻟﻰ‬ ‫ﻭﺻﻮﺭﻩ ﻋﻠﻰ ﺻﻮﺭﺗﻪ ﺍﻟﺒﺸﺮﻳﺔ ﺍﻟﺘﻲ ﻗﺪﺭﻫﺎ ﻟﻪ ﻓﻲ ﺍﻷﺯﻝ)‪.(٣‬‬ ‫‪‬‬‫ﺧﻠﻖ ﺁﺩﻡ‪،‬‬ ‫‪ (4)! ٧٠‬ا اﷲ @) (‪ :‬ا ‪L‬ر‬ ‫ﺫﻧﺒﺎ ﺑﻌﺪ ﺫﻧﺐ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻐﺎﻓﺮ‪ :‬ﻓﻬﻮ ﺑﺎﻹﺿﺎﻓﺔ‪ .‬ﻳﻘﺎﻝ‪ :‬ﻏﺎﻓﺮ‬ ‫ﺍﻟﻐﻔﺎﺭ‪ :‬ﺍﻟﺬﻱ ﻳﻐﻔﺮ ‬ ‫ﺍﻟﺬﻧﺐ‪ ،‬ﻭﻗﺎﺑﻞ ﺍﻟﺘﻮﺏ ‪ 4‬ﻻ ﻏﻔﺎﺭ ﻏﻴﺮﻩ)‪.(٤‬‬ ‫ﻭﺃﻳﻀﺎ‪:‬‬ ‫‬‫)‪ (١‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ .٢٩٢‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.١٧‬‬ ‫ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺹ ‪.٣٣٩‬‬ ‫)‪ (٢‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﻛﺘﺎﺏ ﺍﻻﺳﺘﺌﺬﺍﻥ‪ ،‬ﺑﺎﺏ ﺑﺪﺀ ﺍﻟﺴﻼﻡ‪ ،١٣٥/٤ ،‬ﺭﻗﻢ )‪.(٦٢٢٧‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪ ٥٧١‬ ‪.٥٧٢‬‬ ‫‬‫)‪ (٣‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫)‪ (٤‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٩٧‬‬ ‫‪177‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﺻﻞ ﺍﻷﺳﻤﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ‬ ‫‪ (4)! ٧١‬ا اﷲ @) (‪ :‬ا ‪A‬ر‬ ‫ﺍﻟﻘﻬﺎﺭ ﻣﻦ ﺃﺳﻤﺎﺀ ﺍﷲ ﺍﻟﺤﺴﻨﻰ‪ ،‬ﻭﺍﻟﻘﻬﺮ ﺇﻧﻔﺎﺫ ﺇﺭﺍﺩﺗﻪ ﻓﻲ ﺧﻠﻘﻪ ﻣﻦ ﺇﻳﺠﺎﺩ ﻭﻋﺪﻡ‪،‬‬ ‫ﻭﺻﺤﺔ ﻭﺳﻘﻢ‪ ،‬ﻭﻏﻨﻰ ﻭﻓﻘﺮ‪ ،‬ﻭﻏﻴﺮ ﺫﻟﻚ ﻣﻦ ﺃﺣﻮﺍﻟﻬﻢ‪ ،‬ﺭﺿﻮﺍ ﺑﺬﻟﻚ ﺃﻡ ﻛﺮﻫﻮﺍ‪.‬‬ ‫ﻭﻻ ﻳﺘﺼﻒ ﺑﺎﻟﻘﻬﺮ ﻋﻠﻰ ﺍﻟﺤﻘﻴﻘﺔ ﺇﻻ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﺍﻟﺬﻱ ﻟﻪ ﺍﻹﺭﺍﺩﺓ ﻭﺍﻻﺧﺘﻴﺎﺭ‬ ‫ﺍﻟﻤﻄﻠﻘﺎﻥ‪ .‬ﻭﻻ ﻳﺘﻌﺎﺭﺽ ﻣﻌﻨﻰ ﻗﻬﺮﻩ ﺗﻌﺎﻟﻰ ﻟﺨﻠﻘﻪ ﻣﻊ ﺣﺮﻳﺔ ﺍﻹﻧﺴﺎﻥ ﻓﻲ ﺃﻓﻌﺎﻟﻪ‬ ‫ﻭﻣﺴﺆﻭﻟﻴﺘﻪ ﻋﻨﻬﺎ)‪.(١‬‬ ‫‪ (4)! ٧٢‬ا اﷲ @) (‪ :‬ا *زاق‬ ‫ﻫﻨﺎﻙ ﺁﻳﺎﺕ ﺗﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﻫﻮ ﺍﻟﺮﺍﺯﻕ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪{ z y x﴿ :‬‬ ‫| } ~ ﮯ ¡ ‪] ﴾ ¥ ¤ £ ¢‬ﺍﻟﺸﻮﺭﻯ‪ [٢٧ :‬ﻓﺈﻧﻤﺎ ﺍﻟﺮﺯﻕ ﻣﺎ ﺃﻧﺰﻝ‬ ‫ﺍﷲ ﻛﻤﺎ ﻳﺸﺎﺀ‪ ،‬ﻓﻬﺬﺍ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻧﻪ ﺭﺍﺯﻕ ﺍﻟﺨﻠﻖ ﻛﻤﺎ ﺃﻧﻪ ﺧﺎﻟﻘﻬﻢ‪ ،‬ﻭﻛﻤﺎ ﺃﻧﻪ ﻳﻤﻠﻚ‬ ‫ﺳﻤﻌﻬﻢ ﻭﺃﺑﺼﺎﺭﻫﻢ‪ ،‬ﻭﻛﻤﺎ ﺃﻧﻌﻢ ﻋﻠﻴﻬﻢ ﺑﻪ‪ ،‬ﻭﺃﺳﺒﻎ ﻋﻠﻴﻬﻢ ﻧﻌﻤﻪ‪ ،‬ﻇﺎﻫﺮﺓ ﻭﺑﺎﻃﻨﺔ‪.‬‬ ‫ﻓﻤﻦ ﻛﻔﺮ ﺑﺮﺯﻕ ﺍﷲ ﺃﻧﻪ ﻟﻢ ﻳﺮﺯﻕ ﺍﻟﺨﻠﻖ ﻓﻘﺪ ﺧﺎﻟﻒ ﻛﺘﺎﺏ ﺍﷲ)‪.(٢‬‬ ‫ﻭﺛﺒﺖ ﺃﻥ ﺍﷲ ﻫﻮ ﺍﻟﺮﺯﺍﻕ ﻻ ﻏﻴﺮﻩ‪ ،‬ﻭﻟﻮ ﺟﻬﺪ ﺍﻟﻌﺒﺪ ﻣﺎ ﺯﺍﺩ ﻓﻲ ﺭﺯﻗﻪ ﺣﺘﻰ ﻳﺰﻳﺪ‬ ‫ﻭﻗﺪﺭ ﺫﻟﻚ ﻛﻴﻒ ﺷﺎﺀ‪ ،‬ﻭﻓﻀﻞ ﻋﺒﺎﺩﻩ‬‫ﻓﻲ ﺃﺭﻛﺎﻧﻪ؛ ﻷﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﺧﻠﻖ ﺍﻟﺨﻠﻖ ﻭﺍﻟﺮﺯﻕ‪ ،‬‬ ‫ﻓﻲ ﺫﻟﻚ ﺑﻌﻀﻬﻢ ﻋﻠﻰ ﺑﻌﺾ‪ ،‬ﻓﻮﺍﺣﺪ ﻋﺠﻠﺖ ﻟﻪ ﻃﻴﺒﺎﺗﻪ ﻭﺁﺧﺮ ﺃﺧﺮﺕ ﻟﻪ ﻃﻴﺒﺎﺗﻪ)‪.(٣‬‬ ‫‪ (4)! ٧٣‬ا اﷲ @) (‪ :‬ا ‪F‬ح‬ ‫ﺍﻟﻔﺘﺎﺡ ﻓﻲ ﻛﻼﻡ ﺍﻟﻌﺮﺏ‪ :‬ﺍﻟﺤﺎﻛﻢ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪D C BA﴿ :‬‬ ‫‪] ﴾ E‬ﺍﻷﻧﻔﺎﻝ‪ [١٩ :‬ﻣﻌﻨﺎﻩ‪ :‬ﺃﻥ ﺗﺴﺘﻘﻀﻮﺍ‪ ،‬ﻓﻘﺪ ﺣﺎﻛﻢ ﺍﻟﻘﻀﺎﺀ‪.‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٨٠٨‬‬ ‫‬‫)‪ (١‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫)‪ (٢‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٥٨٢‬ ‪.٥٨٣‬‬ ‫)‪ (٣‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٥٨٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪178‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﻤﻔﻀﻞ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪﴾ a ` _ ^ ] \ [ Z﴿ :‬‬ ‫]ﺳﺒﺄ‪ [٢٦ :‬ﺃﻱ‪ :‬ﻳﺤﻜﻢ ﺑﻴﻨﻨﺎ ﺑﺎﻟﺤﻖ)‪.(١‬‬ ‫ﻭﺍﻟﻔﺘﺎﺡ‪ :‬ﻫﻮ ﺍﻟﺤﺎﻛﻢ ﻳﻔﺘﺢ ﺍﻷﻣﻮﺭ ﻣﺎ ﻗﺪ ﺍﻧﻐﻠﻘﺖ‪ ،‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪^ ﴿ :‬‬ ‫_ ` ‪] ﴾f e d c b a‬ﺍﻷﻋﺮﺍﻑ‪.[٨٩ :‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﻓﻲ ﻛﺘﺎﺏ »ﺍﻟﺰﺍﻫﺮ«‪ :‬ﺍﻟﻔﺘﺎﺡ ﻣﻌﻨﺎﻩ ﻓﻲ ﻛﻼﻣﻬﻢ ﺍﻟﺤﺎﻛﻢ‪ ،‬ﻭﻣﻦ‬ ‫ﺫﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾ y x w v u t s﴿ :‬ﻳﺲ‪ [٤٨ :‬ﻣﻌﻨﺎﻩ‪ :‬ﻣﺘﻰ‬ ‫ﻫﺬﺍ ﺍﻟﻘﻀﺎﺀ‪.‬‬ ‫ﺍﻟﻔﺮﺍﺀ‪ :‬ﺃﻫﻞ ﻋﻤﺎﻥ ﻳﺴﻤﻮﻥ ﺍﻟﻘﺎﺿﻲ‪ :‬ﺍﻟﻔﺘﺎﺡ)‪.(٢‬‬ ‫ﻭﻗﺎﻝ ‪‬‬ ‫‪ (4)! ٧٤‬ا اﷲ @) (‪ :‬ا )‪8‬‬ ‫ﻳﻘﺎﻝ‪ :‬ﺇﻥ ﺍﷲ ﻋﻠﻴﻢ‪ ،‬ﻭﻋﺎﻟﻢ‪ ،‬‬ ‫ﻭﻋﻼﻡ‪ :‬ﻛﻠﻪ ﺑﻤﻌﻨﻰ ﺍﻟﻌﻠﻢ‪ .‬ﻭﻳﺠﻮﺯ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﻫﻮ‬ ‫ﻓﻮﻕ ﻋﺒﺎﺩﻩ ﺑﺎﻟﻌﻠﻢ‪ ،‬ﻭﺍﻟﻘﺪﺭﺓ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺍﻟﺤﺴﻦ ‪ : 5‬ﺍﻟﻌﻠﻢ ﺻﻔﺔ ﺫﺍﺕ‪ ،‬ﻟﻢ ﻳﺰﻝ ﺍﷲ ﻋﺎﻟﻤﺎ ﺑﻤﺎ‬ ‫ﻳﻜﻮﻥ‪ ،‬ﻭﻣﺎ ﻻ ﻳﻜﻮﻥ‪ ،‬ﺇﻧﻪ ﻟﻮ ﻛﺎﻥ ﻛﻴﻒ ﻳﻜﻮﻥ)‪.(٣‬‬ ‫‪ (4)! ٧٥‬ا اﷲ @) (‪ :‬ا ?'‪R8‬‬ ‫ﻭﺃﻳﻀﺎ ﻣﻦ ﺻﻔﺎﺗﻪ ﺍﻟﺬﺍﺗﻴﺔ‪ .‬ﻭﻫﻲ‬ ‫‬‫ﺍﻟﺴﻤﻴﻊ ﻣﻦ ﺃﺳﻤﺎﺀ ﺍﷲ ﺗﻌﺎﻟﻰ ﺍﻟﺤﺴﻨﻰ‪،‬‬ ‫ﻋﻠﻰ ﺛﻼﺛﺔ ﻣﻌﺎﻥ‪:‬‬ ‫ﻧﻔﻲ ﻟﻠﺼﻤﻢ ﻋﻨﻪ ﺗﻌﺎﻟﻰ‪.‬‬‫‬ ‫ﺍﻟﺬﻱ ﻻ ﺗﺨﻔﻰ ﻋﻨﻪ ﺍﻷﺻﻮﺍﺕ‪.‬‬‫‬ ‫)‪ (١‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٠٥‬‬ ‫)‪ (٢‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٢٠‬‬ ‫)‪ (٣‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٩٩‬‬ ‫‪179‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﺻﻞ ﺍﻷﺳﻤﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ‬ ‫ﺑﻤﻌﻨﻰ ﻣﺴﺘﺠﻴﺐ ﺍﻟﺪﻋﺎﺀ ﻭﻗﺎﺑﻠﻪ‪ ،‬ﻭﻣﻨﻪ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪﴾1 0 / ﴿ :‬‬‫‬ ‫]ﺁﻝ ﻋﻤﺮﺍﻥ‪.[٣٨ :‬‬ ‫ﻭﺍﷲ ﺗﻌﺎﻟﻰ ﺳﻤﻴﻊ ﻟﺬﺍﺗﻪ‪ ،‬ﺃﻱ‪ :‬ﺃﻥ ﺫﺍﺗﻪ ﺗﻌﺎﻟﻰ ﻛﺎﻓﻴﺔ ﻓﻲ ﺍﻧﻜﺸﺎﻑ ﺟﻤﻴﻊ‬ ‫ﺍﻟﻤﺴﻤﻮﻋﺎﺕ ﻟﻪ ﻣﻦ ﻏﻴﺮ ﺍﺣﺘﻴﺎﺝ ﺇﻟﻰ ﻣﻌﻨﻰ ﻗﺪﻳﻢ ﺯﺍﺋﺪ ﻋﻠﻴﻪ ﻗﺎﺋﻢ ﺑﻪ)‪.(١‬‬ ‫‪ (4)! ٧٦‬ا اﷲ @) (‪ :‬ا ‪*8=6‬‬ ‫ﺍﻟﺒﺼﻴﺮ‪ :‬ﺍﺳﻢ ﻣﻦ ﺃﺳﻤﺎﺀ ﺍﷲ ﺍﻟﺤﺴﻨﻰ‪ ،‬ﻛﻤﺎ ﺃﻧﻬﺎ ﻣﻦ ﺻﻔﺎﺕ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﻫﻲ‬ ‫ﺻﻔﺔ ﺫﺍﺕ‪ ،‬ﺑﻤﻌﻨﻰ ﺃﻥ ﺫﺍﺗﻪ ﺗﻌﺎﻟﻰ ﻛﺎﻓﻴﺔ ﻓﻲ ﺍﻧﻜﺸﺎﻑ ﺟﻤﻴﻊ ﺍﻟﻤﺒﺼﺮﺍﺕ ﻟﻪ‪ ،‬ﻣﻦ‬ ‫ﻏﻴﺮ ﺣﺎﺟﺔ ﺇﻟﻰ ﻣﻌﻨﻰ ﺯﺍﺋﺪ ﻋﻠﻴﻪ‪ ،‬ﻗﺎﺋﻢ ﺑﻪ ﻳﺘﺄﺗﻰ ﺑﻪ ﺫﻟﻚ ﺍﻻﻧﻜﺸﺎﻑ‪ .‬ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪:‬‬ ‫﴿ ‪] ﴾ 3 2 1 0‬ﺍﻟﻤﺠﺎﺩﻟﺔ‪.[١ :‬‬ ‫ﻭﺍﷲ ﺗﻌﺎﻟﻰ ﺑﺼﻴﺮ‪ ،‬ﺃﻱ‪ :‬ﻋﺎﻟﻢ؛ ﻷﻥ ﺍﻟﻌﺎﻟﻢ ﺑﺎﻟﺸﻲﺀ ﺑﺼﻴﺮ ﺑﻪ‪ .‬ﻭﻗﺪ ﻳﻜﻮﻥ‬ ‫ﻣﺒﺼﺮﺍ ﻟﻬﺎ‪ ،‬ﻭﻻ ﺗﺨﻔﻰ ﻋﻠﻴﻪ ﺍﻷﻟﻮﺍﻥ ﻭﻻ‬ ‫‬‫ﻣﻌﻨﺎﻩ ﺃﻥ ﺍﻟﻤﺒﺼﺮﺍﺕ ﺇﺫﺍ ﻭﺟﺪﺕ ﻛﺎﻥ‬ ‫ﺍﻷﺷﻜﺎﻝ ﻭﻻ ﺍﻷﺣﺠﺎﻡ)‪.(٢‬‬ ‫‪ (4)! ٧٧‬ا اﷲ @) (‪ :‬ا ) ل‬ ‫ﺍﻟﻌﺪﻝ‪ :‬ﻭﺿﻊ ﺍﻷﺷﻴﺎﺀ ﻓﻲ ﻣﻮﺍﺿﻌﻬﺎ‪ ،‬ﻭﺇﻋﻄﺎﺀ ﻛﻞ ﺫﻱ ﺣﻖ ﺣﻘﻪ‪ ،‬ﻭﺗﻨﺰﻳﻞ ﻛﻞ‬ ‫ﺷﺨﺺ ﻣﻨﺰﻟﺘﻪ‪.‬‬ ‫ﻭﻗﺪ ﺃﺟﻤﻊ ﺍﻟﻤﺴﻠﻤﻮﻥ ﻋﻠﻰ ﺃﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﺪﻝ‪ ،‬ﻻ ﻳﻨﺴﺐ ﺇﻟﻴﻪ ﺍﻟﺠﻮﺭ‪ ،‬ﻭﻻ‬ ‫ﻳﻮﺻﻒ ﺑﻪ‪ ،‬ﺳﻮﺍﺀ ﻓﻲ ﺃﺣﻜﺎﻣﻪ‪ ،‬ﺃﻭ ﻓﻲ ﺃﻓﻌﺎﻟﻪ؛ ﻭﺍﷲ ﺗﻌﺎﻟﻰ ﻋﺪﻝ ﺻﺎﺩﻕ ﻓﻲ ﻭﻋﺪﻩ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺃﻧﻪ ﻣﻦ ﺗﻤﺎﻡ ﻋﺪﻟﻪ ﺧﻠﻮﺩ ﺍﻟﻤﻮﻓ‪‬ﻴﻦ ﻓﻲ ﺍﻟﺠﻨﺔ‪ ،‬ﻭﺍﻟﻤﻀﻴﻌﻴﻦ ﻓﻲ‬ ‫‬‫ﻭﻭﻋﻴﺪﻩ‪ ،‬ﻭﻳﺮﻯ‬ ‫ﺟﻬﻨﻢ‪ ،‬ﻭﻣﺤﺎﺳﺒﺔ ﻋﺒﺎﺩﻩ ﺑﻤﺎ ﺍﻛﺘﺴﺒﻮﺍ ﺑﺎﺧﺘﻴﺎﺭﻫﻢ ﻣﻦ ﻏﻴﺮ ﺇﺟﺒﺎﺭ ﻋﻠﻴﻬﻢ ﻭﻻ ﻇﻠﻢ ﻟﻬﻢ‪.‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٤٦٧‬‬ ‫‬‫)‪ (١‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫)‪ (٢‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.١١٨‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪180‬‬ ‫ﻭﻻ ﻳﺼﺢ ﺍﻟﻘﻮﻝ ﺑﻮﺟﻮﺏ ﺍﻟﻌﺪﻝ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﻟﻰ)‪.(١‬‬ ‫ﻭﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺍﷲ ﻋﺪﻝ ﻛﺮﻳﻢ‪ ،‬ﺭﺅﻭﻑ ﺭﺣﻴﻢ‪ ،‬ﻻ ﻳﻈﻠﻢ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﻭﻻ ﻳﺠﻮﺭ‬ ‫ﻋﻠﻴﻬﻢ‪ ،‬ﻭﺃﻧﻪ ﺃﺭﺣﻢ ﺑﻬﻢ ﻣﻦ ﺃﻧﻔﺴﻬﻢ ﻭﺁﺑﺎﺋﻬﻢ ﻭﺃﻣﻬﺎﺗﻬﻢ‪ ،‬ﻻ ﻳﺄﺗﻲ ﺍﻟﺨﻴﺮ ﺇﻻ ﻫﻮ‪،‬‬ ‫ﻭﻻ ﻳﺼﺮﻑ ﺍﻟﺸﺮ ﺳﻮﺍﻩ‪ ،‬ﻓﻬﺬﺍ ﺍﻟﻘﻮﻝ ﺍﻟﻌﺪﻝ)‪.(٢‬‬ ‫ﻭﺍﷲ ﺗﻌﺎﻟﻰ ﻟﻮ ﻟﻢ ﻳﻮﺻﻒ ﺑﺎﻟﻌﺪﻝ ﻟﻜﺎﻥ ﻣﻮﺻﻮﻓﺎ ﺑﻀﺪﻩ‪ ،‬ﻓﻠﻤﺎ ﻧﻔﻰ ﻋﻨﻪ ﺃﻥ‬ ‫ﺟﺎﺋﺮﺍ ﻭﺻﻒ ﺑﺄﻧﻪ ﻋﺎﺩﻝ‪.‬‬ ‫ﻳﻜﻮﻥ ‬ ‫ﻭﻣﻌﻨﻰ ﺍﻟﻌﺪﻝ ﻫﻮ ﻓﻌﻞ ﻣﺎ ﻟﻪ ﺃﻥ ﻳﻔﻌﻠﻪ ﻓﻲ ﺍﻟﺤﻜﻤﺔ ﻭﺇﻋﻄﺎﺀ ﺍﻟﻤﺴﺘﺤﻖ‬ ‫ﻣﺎ ﻳﺠﺐ ﻟﻪ‪ ،‬ﻭﺍﻟﺠﻮﺭ ﺿﺪ ﺍﻟﻌﺪﻝ‪ ،‬ﻭﻫﻮ ﻣﻨﻊ ﺍﻟﻤﺴﺘﺤﻖ ﻣﺎ ﻳﺠﺐ ﻟﻪ‪ .‬ﻓﻠﻤﺎ ﻧﻔﻰ‬ ‫ﻋﻦ ﺍﷲ ﺍﻷﺿﺪﺍﺩ ﻭﺻﻒ ﺑﺎﻟﻌﺪﻝ)‪.(٣‬‬ ‫‪ (4)! ٧٨‬ا اﷲ @) (‪ :‬ا ‪e‬‪N8‬‬ ‫ﻫﻮ ﺍﻟﻠﻄﻴﻒ ﻓﻲ ﺻﻨﻌﻪ ﺑﺮﺃﻓﺘﻪ ﻭﺭﺣﻤﺘﻪ‪ .‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﻠﻄﻴﻒ‪ :‬ﺍﻟﻮﺍﺳﻊ ﻓﻲ ﺍﻟﻌﻠﻢ‪،‬‬ ‫ﻭﺍﻟﻌﻠﻴﻢ ﺑﻜﻞ ﺷﻲﺀ‪ ،‬ﺣﺘﻰ ﻳﺮﻯ ﺃﺛﺮ ﺍﻟﻨﻤﻠﺔ ﻋﻠﻰ ﺍﻟﺼﻔﺎ ﺗﺤﺖ ﺍﻷﺭﺽ‪ .‬ﻭﻗﻴﻞ‪:‬‬ ‫ﺍﻟﻠﻄﻴﻒ‪ :‬ﺍﻟﻤﻨﻌﻢ ﻋﻠﻰ ﻋﺒﺎﺩﻩ ﺑﻠﻄﻴﻒ ﺻﻨﻌﻪ ﻭﺗﺪﺑﻴﺮﻩ‪ ،‬ﻭﻗﺪ ﻭﺻﻒ ﻧﻔﺴﻪ ﺗﻌﺎﻟﻰ‬ ‫ﺑﺄﻧﻪ ﻟﻄﻴﻒ ﺧﺒﻴﺮ)‪.(٤‬‬ ‫‪ (4)! ٧٩‬ا اﷲ @) (‪ :‬ا _‪*86‬‬ ‫ﺍﻟﻌﺎﻟﻢ ﺑﺎﻟﺸﻲﺀ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﻓﻼﻥ ﺧﺒﻴﺮ ﺑﻬﺬﺍ ﺍﻟﺸﻲﺀ‪ ،‬ﺃﻱ‪ :‬ﻋﺎﻟﻢ‪ ،‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪:‬‬ ‫﴿ ‪] ﴾ V U T‬ﺍﻟﻔﺮﻗﺎﻥ‪.(٥)[٥٩ :‬‬ ‫)‪ (١‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٦٣١‬‬ ‫)‪ (٢‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٤٥‬‬ ‫)‪ (٣‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٣٣٥‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٣٣‬‬ ‫‬‫)‪ (٤‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٠١‬‬ ‫)‪ (٥‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٠١‬‬ ‫‪181‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﺻﻞ ﺍﻷﺳﻤﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ‬ ‫‪ (4)! ٨٠‬ا اﷲ @) (‪ :‬ا ‪/‬‪8‬‬ ‫ﺍﻟﺤﻠﻴﻢ ﻣﻌﻨﺎﻩ ﻓﻲ ﻛﻼﻡ ﺍﻟﻌﺮﺏ‪ :‬ﺍﻟﺬﻱ ﻻ ﻳﻌﺠﻞ ﺑﺎﻟﻌﻘﻮﺑﺔ‪ ...‬ﻭﺍﷲ ﻟﻢ ﻳﺰﻝ‬ ‫ﺣﻠﻴﻤﺎ ﻋﻦ ﻋﺒﺎﺩﻩ ﻣﻨﺬ ﻋﺼﻮﻩ؛ ﻷﻥ ﺍﻟﺤﻠﻢ ﻣﻦ ﺍﷲ ﻓﻌﻞ‪ ،‬ﻭﻫﻮ ﺇﻣﻬﺎﻟﻪ ﻟﻌﺒﺎﺩﻩ ﺑﻌﺪ‬ ‫‬ ‫ﺍﻟﻤﻌﺼﻴﺔ‪ ،‬ﻭﺻﺮﻓﻪ ﺍﻻﻧﺘﻘﺎﻡ ﻋﻠﻴﻬﻢ؛ ﺇﺫﺍ ﻟﻢ ﻳﻌﺎﺟﻠﻬﻢ ﺑﻪ‪ ،‬ﻓﻠﻤﺎ ﻛﺎﻥ ﺫﻟﻚ ﻣﻨﻪ ﻓﻌﻼ‬ ‫ﻗﺎﺩﺭﺍ‪.‬‬ ‫ﺣﻠﻴﻤﺎ‪ .‬ﻛﻤﺎ ﻳﻘﺎﻝ‪ :‬ﻟﻢ ﻳﺰﻝ ‬ ‫‬‫ ﻟﻢ ﻳﺠﺰ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﻟﻢ ﻳﺰﻝ‬ ‫ﺣﻠﻴﻤﺎ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻋﺎﻟﻤﺎ ﺑﺄﻥ‬ ‫‬‫ﻭﺇﺫﺍ ﻟﻢ ﻳﺤﻠﻢ ﺍﷲ ﻋﻦ ﺃﻫﻞ ﺍﻟﻤﻌﺎﺻﻲ ﻟﻢ ﻳﻜﻦ‬ ‫ﺇﺻﻼﺡ ﻋﺒﺎﺩﻩ‪ ،‬ﺇﺫﺍ ﺧﻠﻘﻬﻢ‪ ،‬ﻭﻛﻠﻔﻬﻢ ﻃﺎﻋﺘﻪ ﺑﺄﻥ ﻳﺤﻠﻢ ﻋﻨﻬﻢ‪ ،‬ﻭﺃﻻ ﻳﻌﺎﺟﻠﻬﻢ‬ ‫ﺑﺎﻻﻧﺘﻘﺎﻡ ﻓﻲ ﺃﻭﻝ ﻣﺎ ﻳﺴﺘﺤﻘﻮﻥ ﺫﻟﻚ‪ ،‬ﻓﻼ ﻳﺠﻮﺯ ﺃﻥ ﻳﺤﻠﻢ ﻋﻨﻬﻢ‪ ،‬ﻭﺃﻥ ﻳﻤﻬﻠﻬﻢ‬ ‫ﻟﻴﺘﻮﺏ ﻣﻨﻬﻢ ﻣﻦ ﻳﻌﻠﻢ ﺃﻧﻪ ﺳﻴﺘﻮﺏ ﺑﻌﺪ ﺫﻟﻚ ﻣﻦ ﺫﻧﻮﺑﻪ)‪.(١‬‬ ‫ﻭﺻﻔﺔ ﺍﻟﺤﻠﻢ ﺻﻔﺔ ﺫﺍﺕ‪ ،‬ﻭﺻﻔﺔ ﻓﻌﻞ‪ ،‬ﻓﺼﻔﺔ ﺍﻟﺬﺍﺕ ﻟﻠﺤﻠﻴﻢ ﺑﻤﻌﻨﻰ‪ :‬ﺍﻟﻌﻠﻴﻢ‪،‬‬ ‫ﻭﺻﻔﺔ ﺍﻟﻔﻌﻞ ﺑﻤﻌﻨﻰ ﺗﺄﺧﻴﺮ ﺍﻟﻌﻘﻮﺑﺔ)‪.(٢‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﻓﻲ ﻛﺘﺎﺑﻪ »ﺍﻟﺰﺍﻫﺮ«‪ :‬ﺍﻟﺤﻠﻴﻢ ﻣﻌﻨﺎﻩ‪ :‬ﺍﻟﺬﻱ ﻻ ﻳﻌﺠﻞ ﺑﺎﻟﻌﻘﻮﺑﺔ‪،‬‬ ‫ﻳﻘﺎﻝ‪ :‬ﺣﻠﻤﺖ ﻋﻦ ﺍﻟﺮﺟﻞ ﺃﺣﻠﻢ ﻋﻨﻪ ﺇﺫﺍ ﻟﻢ ﺃﻋﺠﻞ ﻋﻠﻴﻪ‪.‬‬ ‫ﺣﻠﻤﺎ‪.‬‬ ‫ﻭﻳﻘﺎﻝ‪ :‬ﺣﻠﻤﺖ ﻓﻲ ﺍﻟﻨﻮﻡ ﺃﺣﻠﻢ ‬ ‫ﺣﻠﻤﺎ ﺇﺫﺍ ﺗﻨﻘﺐ ﻭﻓﺴﺪ)‪.(٣‬‬ ‫ﻭﻳﻘﺎﻝ‪ :‬ﺣﻠﻢ ﺍﻷﺩﻳﻢ ﻳﺤﻠﻢ ‬ ‫‪ (4)! ٨١‬ا اﷲ @) (‪ :‬ا )‪w‬‪8‬‬ ‫ﻣﻌﻨﻰ ﻋﻈﻴﻢ‪ ،‬ﺃﻱ‪ :‬ﻋﻈﻴﻢ ﺍﻟﺸﺄﻥ ﻭﺍﻟﻤﻨﺰﻟﺔ)‪.(٤‬‬ ‫)‪ (١‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٠٥‬‬ ‫)‪ (٢‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٠٦‬‬ ‫)‪ (٣‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٢٥‬‬ ‫)‪ (٤‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٣٣٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪182‬‬ ‫‪ (4)! ٨٢‬ا اﷲ @) (‪ :‬ا ‪L‬ر‬ ‫ﻳﻘﺎﻝ‪ :‬ﻏﻔﻮﺭ‪ ،‬ﻭﻏﺎﻓﺮ‪ ،‬ﻭﻏﻔﺎﺭ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺍﻟﻤﻐﻔﺮﺓ‪ ،‬ﻭﻫﻮ ﺍﻟﺴﺘﺮ؛ ﻛﺄﻧﻪ ﺳﺘﺮ‬ ‫ﺫﻧﻮﺏ ﺍﻟﻌﺒﺎﺩ؛ ﻷﻧﻪ ﺑﻔﻀﻠﻪ ﻳﺴﺘﺮ ﺍﻟﻌﻴﻮﺏ‪ ،‬ﻭﻳﻐﻔﺮ ﺍﻟﺬﻧﻮﺏ)‪.(١‬‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﻓﻲ ﻛﺘﺎﺏ »ﺍﻟﺰﺍﻫﺮ«‪ :‬ﺍﻟﻐﻔﻮﺭ‪ :‬ﻣﻌﻨﺎﻩ ﺍﻟﺴﺎﺗﺮ ﻋﻠﻰ ﻋﺒﺎﺩﻩ‪،‬‬ ‫ﺍﻟﻤﻐﻄﻲ ﺫﻧﻮﺑﻬﻢ‪ ،‬ﻭﻣﻦ ﻗﻮﻟﻬﻢ‪ :‬ﻏﻔﺮﺕ ﺍﻟﻤﺘﺎﻉ ﻓﻲ ﺍﻟﻮﻋﺎﺀ ﺃﻏﻔﺮﻩ‪ ،‬ﺇﺫﺍ ﺳﺘﺮﺗﻪ‬ ‫ﻓﻴﻪ)‪.(٢‬‬ ‫‪ (4)! ٨٣‬ا اﷲ @) (‪ :‬ا ‪D+‬ر‬ ‫ﻭﺻﻒ ﺍﷲ ﻧﻔﺴﻪ ﺃﻧﻪ ﺍﻟﺸﻜﻮﺭ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺘﻮﺳﻊ‪ ،‬ﻭﺍﻟﻤﺠﺎﺯ؛ ﻷﻥ ﺍﻟﺸﻜﺮ‬ ‫ﺷﻜﺮ ﺍﻟﻨﻌﻤﺔ ﺍﻟﺘﻲ ﻛﺎﻧﺖ ﻟﻠﻤﺸﻜﻮﺭ ﻋﻠﻰ ﺍﻟﺸﺎﻛﺮ‪ .‬ﻓﻠﻤﺎ ﻟﻢ ﺗﻜﻦ ﻟﻠﻌﺒﺎﺩ ﻋﻠﻰ ﺍﷲ‬ ‫ﻣﺠﺎﺯﻳﺎ‬ ‫‬‫ﺷﺎﻛﺮﺍ ﻟﻬﻢ ﻓﻲ ﺍﻟﺤﻘﻴﻘﺔ؛ ﻭﻟﻜﻦ ﻟﻤﺎ ﻛﺎﻥ‬ ‫‬‫ﻧﻌﻤﺔﻟﻢ ﻳﺠﺰ ﺃﻥ ﻳﻜﻮﻥ‬ ‫ﺷﻜﺮﺍ ﻣﻨﻬﻢ‬ ‫‬‫ﻟﻠﻤﻄﻴﻌﻴﻦ ﻋﻠﻰ ﻃﺎﻋﺘﻬﻢ‪ :‬ﺟﻌﻞ ﻣﺠﺎﺯﺍﺗﻪ ﺇﻳﺎﻫﻢ ﻋﻠﻰ ﺍﻟﻄﺎﻋﺎﺕ ﻣﻨﻬﻢ‬ ‫ﻟﻬﻢ ﻋﻠﻰ ﺍﻟﻤﺠﺎﺯﺍﺕ‪ .‬ﻋﻠﻰ ﺃﻥ ﻣﻜﺎﻓﺄﺓ ﺍﻟﻤﻨﻌﻢ ﻗﺪ ﻳﻘﺎﻝ‪ :‬ﺇﻧﻬﺎ ﺷﻜﺮ ﻋﻠﻰ ﺍﻟﺘﻮﺳﻊ‪،‬‬ ‫ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺸﻜﺮ ﻋﻠﻰ ﺍﻟﺤﻘﻴﻘﺔ ﻫﻮ ﺍﻻﻋﺘﺮﺍﻑ ﺑﺎﻟﻨﻌﻤﺔ‪.‬‬ ‫ﻭﺍﻟﺸﻜﻮﺭ ﻣﻦ ﺍﻟﻨﺎﺱ‪ :‬ﺍﻟﺬﻱ ﻳﺮﺿﻰ ﺑﺎﻟﻘﻠﻴﻞ ﻣﻦ ﺍﻟﻌﻄﺎﺀ‪ ،‬ﻭﻳﻘﺎﻝ ﻟﻤﻦ ﻗﻨﻊ‬ ‫ﺷﻜﺮﺍ ﷲ‪ ،‬ﻭﺍﷲ ﺗﻌﺎﻟﻰ ﺳﻤﻰ ﻧﻔﺴﻪ ﺍﻟﺸﻜﻮﺭ؛ ﻷﻧﻪ ﻳﺮﺿﻰ ﻣﻦ ﻋﺒﺎﺩﻩ ﺑﺎﻟﻘﻠﻴﻞ‬ ‫‬‫ﺑﺮﺯﻗﻪ‪:‬‬ ‫ﻣﻦ ﺍﻟﻌﻤﻞ ﻭﺍﻟﻌﺒﺎﺩﺓ‪.‬‬ ‫ﻭﺍﻟﺸﻜﺮ‪ ،‬ﻭﺍﻟﺸﺎﻛﺮ‪ :‬ﺑﻤﻌﻨﻰ ﺍﻟﺸﻜﻮﺭ‪ ،‬ﻭﺷﻜﺮ ﺍﻟﺮﺟﻞ ﺍﻟﺮﺟﻞ؛ ﺇﺫﺍ ﺃﺛﻨﻰ ﻋﻠﻴﻪ‬ ‫ﺟﻤﻴﻌﺎ)‪.(٣‬‬ ‫‬‫ﺑﻤﻌﺮﻭﻑ‪ ،‬ﻭﻣﻦ ﺷﻜﺮ ﻓﻘﺪ ﺣﻤﺪ؛ ﻷﻥ ﺍﻟﺸﻜﺮ ﻳﺠﻤﻊ ﺍﻟﺤﻤﺪ ﻭﺍﻟﺸﻜﺮ‬ ‫)‪ (١‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٩٧‬‬ ‫)‪ (٢‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٢٦‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،٢ ،‬ﺹ ‪.٢٦‬‬ ‫‬‫)‪ (٣‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٠٠‬‬ ‫‪183‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﺻﻞ ﺍﻷﺳﻤﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ‬ ‫‪ (4)! ٨٤‬ا اﷲ @) (‪ :‬ا )‬ ‫ﺍﻟﻌﻠﻲ ﻓﻲ ﺍﻟﻠﻐﺔ‪ :‬ﺑﻤﻌﻨﻰ ﺍﻟﻐﺎﻟﺐ ﻭﺍﻟﻘﺎﻫﺮ‪ .‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪: 9 8 ﴿ :‬‬ ‫; ﴾ ]ﺍﻟﻤﺆﻣﻨﻮﻥ‪ [٩١ :‬ﺃﻱ‪ :‬ﻏﻠﺐ ﺑﻌﻀﻬﻢ ‬ ‫ﺑﻌﻀﺎ ﻭﻗﻬﺮﻩ‪ .‬ﻭﻳﺠﻮﺯ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﻟﻢ ﻳﺰﻝ‬ ‫ﻣﺘﻌﺎﻟﻴﺎ ﻋﻠﻰ ﻣﻌﻨﻰ ﺃﻧﻪ ﻣﺘﻨﺰﻩ‬ ‫‬‫ﻋﺎﻟﻴﺎ‬ ‫ﻋﻠ ‪‬ﻴﺎ؛ ﻷﻧﻪ ﻗﺎﺩﺭ ﻋﻠﻰ ﺟﻤﻴﻊ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﻓﻜﺎﻥ ‬ ‫ﺟﻠﻴﻞ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪] ﴾Ò Ñ Ð Ï ﴿ :‬ﺍﻟﻨﻤﻞ‪.[٦٣ :‬‬ ‫ﻋﻠﻲ‪ ،‬ﻭﻟﻜﻦ ﻳﻘﺎﻝ‪ :‬ﺭﻓﻴﻊ‬ ‫‪‬‬‫ﻭﻳﻘﺎﻝ‪ :‬ﺇﻥ ﺍﷲ ﺷﺮﻳﻒ ﺃﻭ ﺭﻓﻴﻊ‪ ،‬ﻛﻤﺎ ﻳﻘﺎﻝ‪:‬‬ ‫ﺍﻟﺪﺭﺟﺎﺕ)‪.(١‬‬ ‫ﻭﺍﻟﻌﻠﻲ ﻫﻮ ﺍﻟﻐﺎﻟﺐ ﺍﻟﻤﺘﻌﺎﻟﻲ ﺍﻟﺬﻱ ﻟﻴﺲ ﻓﻮﻗﻪ ﺃﺣﺪ‪ ،‬ﻗﺪ ﻋﻼ ﻋﻠﻰ ﺧﻠﻘﻪ‪،‬‬ ‫ﻭﻛﻞ ﺷﻲﺀ ﺩﻭﻧﻪ ﻭﻫﻮ ﺍﻷﻋﻠﻰ‪ ،‬ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ‪.‬‬ ‫ﻭﻋﻠﻮﻩ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ ﺑﺎﻟﻘﺪﺭﺓ ﻋﻠﻮ ﺍﻟﺸﺄﻥ‪ ،‬ﻻ ﻋﻠﻮ ﺍﻟﻤﺴﺎﻓﺔ‪ ،‬ﻭﻫﺬﺍ ﻣﻤﺎ ﻳﻨﺒﻐﻲ‬ ‫ﺃﻥ ﻳﺒﻴﻦ ﻟﺌﻼ ﻳﺨﻄﺊ ﺍﻟﻀﻌﻴﻒ‪ ،‬ﻓﻴﺘﻮﻫﻢ ﻋﻠﻰ ﺍﻟﺒﺎﺭﻱ ﺗﻌﺎﻟﻰ ﺃﻧﻪ ﻋﺎﻝ ﻋﻠﻰ ﺧﻠﻘﻪ‪،‬‬ ‫ﻭﻛﻞ ﺷﻲﺀ ﺩﻭﻧﻪ‪ ،‬ﻛﻤﺎ ﻭﺻﻔﺖ ﺑﻪ‪ ،‬ﻓﻴﺘﻮﻫﻤﻪ ﺃﻧﻪ ﻋﻠﻮ ﻣﺴﺎﻓﺔ‪ ،‬ﺗﻌﺎﻟﻰ ﺍﷲ ﻋﻦ ﺫﻟﻚ‬ ‫ﻛﺒﻴﺮﺍ)‪.(٢‬‬ ‫ﻋﻠﻮﺍ ‬ ‫‪‬‬ ‫‪ (4)! ٨٥‬ا‪ :‬ا ‪/‬‪r8‬‬ ‫ﺫﻛﺮ ﺍﺳﻢ ﺍﷲ ﺍﻟﺤﻔﻴﻆ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪﴾ g f e d c b ﴿ :‬‬ ‫]ﻫﻮﺩ‪ [٥٧ :‬ﺇﻥ ﺭﺑﻲ ﻳﺤﻔﻆ ﻛﻞ ﺷﻲﺀ ﻭﻳﺤﻮﻃﻪ‪ ،‬ﻭﻣﻌﻨﻰ ﻳﺤﻔﻈﻪ ﻭﻳﺤﻔﻆ ﻋﻠﻴﻪ‬ ‫ﻭﺍﺣﺪ‪ ،‬ﻭﺍﷲ ﻻ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺷﻲﺀ ﻟﻴﺤﻔﻈﻪ ﻭﻻ ﻟﻴﺤﻮﻃﻪ‪ ،‬ﻓﻼ ﻳﻀﻴﺮﻩ ﻫﻼﻙ ﻭﻻ‬ ‫ﻣﻌﺎﺻﻲ ﺍﻟﺨﻠﻖ ﻟﻪ)‪.(٣‬‬ ‫)‪ (١‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٠٢ ،٣٠١‬‬ ‫)‪ (٢‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٣٣‬‬ ‫)‪ (٣‬ﺍﺑﻦ ﺟﻌﻔﺮ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.١٢٨‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪184‬‬ ‫ﻭﻣﻦ ﻣﻌﺎﻧﻲ ﺍﻟﺤﻔﻴﻆ‪:‬‬ ‫ﻋﻈﻴﻤﺎ‪.‬‬ ‫‬‫ﻗﻴﺎﻣﺎ‬ ‫ﻗﺎﺋﻢ ﻋﻠﻰ ﺃﺣﻮﺍﻝ ﻛﻞ ﺷﻲﺀ ‬‫‬ ‫ﻣﺪﺑﺮ ﺍﻟﺨﻼﺋﻖ‪ ،‬ﻭﻛﺎﻟﺌﻬﻢ ﻣﻦ ﺍﻟﻬﻼﻙ‪.‬‬‫‬ ‫ﺭﻗﻴﺐ ﻋﻠﻰ ﻋﺒﺎﺩﻩ‪ ،‬ﻻ ﺗﺨﻔﻰ ﻋﻨﻪ ﺃﻋﻤﺎﻟﻬﻢ‪ ،‬ﻭﺳﻴﺠﺎﺯﻳﻬﻢ ﻋﻠﻴﻬﺎ‪.‬‬‫‬ ‫ﻋﻠﻴﻢ‪.‬‬‫‬ ‫ﻣﺴﺘﻮﻝﻻ ﻳﻀﺮﻩ ﺷﻲﺀ)‪.(١‬‬‫‬ ‫‪ (4)! ٨٦‬ا اﷲ @) (‪ :‬ا '‪k8‬‬ ‫ﻭﺍﻟﻤﺤﺼﻲ‬ ‫ﻗﺎﻝ ﺍﻟﻜﻨﺪﻱ‪ :‬ﺍﻟﻤﻘﻴﺖ ﻫﻮ ﺍﻟﺤﺎﻓﻆ ﻟﻜﻞ ﺷﻲﺀ‪ ،‬ﻭﺍﻟﺮﺍﻋﻲ ﻟﻪ‪ ،‬‬ ‫ﺍﻟﻌﺎﻟﻢ ﺍﻟﺬﻱ ﻻ ﻳﻌﺰﺏ ﻋﻨﻪ ﻣﺜﻘﺎﻝ ﺫﺭﺓ‪.‬‬ ‫ﻭﺍﻟﻤﻘﻴﺖ ﻓﻴﻪ ﻗﻮﻻﻥ‪ :‬ﻗﺎﻝ ﺑﻌﺾ ﺍﻟﻨﺎﺱ‪ :‬ﺍﻟﻤﻘﻴﺖ ﺍﻟﺤﺎﻓﻆ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ^ ‪ :‬ﺍﻟﻤﻘﻴﺖ ﺍﻟﻤﻘﺘﺪﺭ‪.‬‬ ‫ﺃﻳﻀﺎ ﻋﻨﺪ ﺍﻟﻌﺮﺏ‪ :‬ﺍﻟﻤﻮﻗﻮﻑ ﻋﻠﻰ ﺍﻟﺸﻲﺀ)‪.(٢‬‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪﺓ‪ :‬ﺍﻟﻤﻘﻴﺖ ‬ ‫‪ (4)! ٨٧‬ا اﷲ @) (‪ :‬ا ‪<8‬‬ ‫ﺍﻟﺠﻠﻴﻞ ﻫﻮ ﺍﻟﺴﻴﺪ‪ ،‬ﻣﺎﻟﻚ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﻗﺎﻫﺮ ﻟﻬﺎ‪ ،‬ﻣﻘﺘﺪﺭ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺳﻴﺪ ﺍﻟﻘﻮﻡ‬ ‫ﻛﺒﻴﺮﻫﻢ ﻭﺟﻠﻴﻠﻬﻢ)‪.(٣‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٦٣‬‬ ‫‬‫)‪ (١‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٠٦‬‬ ‫‬‫)‪ (٢‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٢٥‬‬ ‫)‪ (٣‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٠١‬‬ ‫‪185‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﺻﻞ ﺍﻷﺳﻤﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ‬ ‫‪ (4)! ٨٨‬ا اﷲ @) (‪ :‬ا ‪D‬* ‬ ‫ﻫﻮ ﺍﻟﻤﺮﺗﻔﻊ ﻣﻦ ﻛﻞ ﺷﻲﺀ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﻓﻼﻥ ﺃﻛﺮﻡ ﻗﻮﻣﻪ‪ ،‬ﺃﻱ‪ :‬ﺃﺭﻓﻌﻬﻢ ﻣﻨﺰﻟﺔ‬ ‫ﻭﻗﺪﺭﺍ‪ ،‬ﻭﻛﺬﻟﻚ ﻛﻞ ﺷﻲﺀ ﺍﺭﺗﻔﻊ ﻋﻦ ﻣﻨﺰﻟﺔ ﺗﻄﺮﺃ ﺑﻪ‪.‬‬ ‫‬ ‫ﻭﺍﻟﻜﺮﻳﻢ‪ :‬ﺍﻟﻔﺎﺿﻞ‪ ،‬ﻭﻛﻞ ﺷﻲﺀ ﻭﺻﻒ ﺑﺎﻟﻜﺮﻡ؛ ﻓﺈﻧﻤﺎ ﺃﺭﻳﺪ ﺑﻪ ﺍﻻﺭﺗﻔﺎﻉ‬ ‫ﻭﺍﻟﺸﺮﻑ ﻭﺍﻟﻔﻀﻞ‪ .‬ﻭﻳﻘﺎﻝ‪ :‬ﺍﻟﻜﺮﻳﻢ ﺍﻟﺬﻱ ﻻ ﻳﻤﻦ ﺇﺫﺍ ﺃﻋﻄﻰ‪ ،‬ﻓﻴﻜﺪﺭ ﺍﻟﻌﻄﻴﺔ‬ ‫ﺑﺎﻟﻤﻦ‪ .‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﻜﺮﻳﻢ ﺍﻟﺼﻔﻮﺡ‪.‬‬ ‫ﻭﺍﻟﻜﺮﻳﻢ‪ :‬ﺻﻔﺔ ﺫﺍﺕ‪ ،‬ﻭﺻﻔﺔ ﻓﻌﻞ‪ ،‬ﻓﻤﻦ ﺟﻌﻞ ﺍﻟﻜﺮﻳﻢ ﺑﻤﻌﻨﻰ ﺍﻟﻌﺰﻳﺰ‬ ‫ﺍﻟﻤﻤﺘﻨﻊ ﻓﻬﻮ ﻣﻦ ﺃﺳﻤﺎﺀ ﺍﻟﺬﺍﺕ‪ ،‬ﻭﻣﻦ ﻋﻨﻲ ﺑﻪ‪ :‬ﺍﻟﻤﺘﻔﻀﻞ ﺑﺎﻹﻋﻄﺎﺀ ﻓﻬﻮ ﻣﻦ‬ ‫ﻣﻤﺘﻨﻌﺎ)‪.(١‬‬ ‫‬‫ﻋﺰﻳﺰﺍ‬ ‫‬‫ﻛﺮﻳﻤﺎ‪ ،‬ﺃﻱ‪:‬‬ ‫‬‫ﺻﻔﺎﺕ ﺍﻟﻔﻌﻞ‪ ،‬ﻭﻳﺠﻮﺯ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﻟﻢ ﻳﺰﻝ‬ ‫‪ (4)! ٨٩‬ا اﷲ @) (‪ :‬ا ' ‪98‬‬ ‫ﺍﻟﻤﺠﻴﺐ‪ :‬ﺍﻟﺬﻱ ﻳﺠﻴﺐ ﻣﻦ ﺩﻋﺎﻩ‪ ،‬ﻭﺃﻣﺎ ﻣﻌﻨﻰ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪0 / ﴿ :‬‬ ‫‪] ﴾ 1‬ﻏﺎﻓﺮ‪ [٦٠ :‬ﻣﻌﻨﺎﻩ‪ :‬ﺍﺩﻋﻮﻧﻲ ﺍﻋﺒﺪﻭﻧﻲ ﻣﻮﺣﺪﻳﻦ ﻷﺳﺘﺠﻴﺐ ﻟﻜﻢ ﺑﻤﺎ ﻭﻋﺪﺕ‬ ‫ﻣﻦ ﺍﻟﺠﻨﺔ‪ ،‬ﻭﻗﺪ ﺑ ‪‬ﻴﻦ ﺫﻟﻚ ﻓﻲ ﻣﻮﺿﻊ ﺁﺧﺮ‪ ،‬ﻓﻘﺎﻝ‪ÇÆ Å Ä Ã Â ﴿ :‬‬ ‫‪] ﴾ Ë Ê É È‬ﺍﻟﺒﻘﺮﺓ‪.(٢)[١٨٦ :‬‬ ‫‪ (4)! ٩٠‬ا اﷲ @) (‪ :‬ا ا‪R‬‬ ‫ﻳﻘﺎﻝ ﻟﻪ‪ :‬ﺍﻟﻮﺍﺳﻊ؛ ﻷﻧﻪ ﺗﻌﺎﻟﻰ ﻭﺳﻊ ﻋﻠﻰ ﻋﺒﺎﺩﻩ ﻓﻲ ﺩﻳﻨﻪ‪ ،‬ﻭﻻ ﻳﻀﻄﺮﻫﻢ ﺇﻟﻰ‬ ‫ﻣﺎ ﻳﻌﺠﺰﻭﻥ ﻋﻦ ﺃﺩﺍﺋﻪ‪ ،‬ﻭﻭﺟﻪ ﺁﺧﺮ ﺃﻧﻪ ﻳﺴﻊ ﻋﻠﻤﻪ ﻛﻞ ﺷﻲﺀ ﻓﻼ ﻳﺨﻔﻰ ﻋﻠﻴﻪ ﺷﻲﺀ‬ ‫ﻣﻦ ﺃﻓﻌﺎﻝ ﻋﺒﺎﺩﻩ ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾ Þ Ý Ü Û ﴿ :‬ﻃﻪ‪.(٣)[٩٨ :‬‬ ‫)‪ (١‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٠٠‬‬ ‫)‪ (٢‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٢٦‬‬ ‫)‪ (٣‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٢٨‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪186‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾ q p o n ﴿ :‬ﺍﻟﺒﻘﺮﺓ‪ [١١٥ :‬ﺃﻱ‪ :‬ﺇﻧﻪ‬ ‫ﺟﻮﺍﺩ ﻳﺴﻤﻊ ﺟﻤﻴﻊ ﺍﻟﺴﺎﺋﻠﻴﻦ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻭﺍﺳﻊ‪ ،‬ﺃﻱ‪ :‬ﺫﻭ ﺳﻌﺔ‪ ،‬ﻭﻭﺳﻊ‪ ،‬ﺃﻱ‪ :‬ﺫﻭ ﻓﻀﻞ ﻭﻗﺪﺭﺓ‪ ،‬ﻓﺎﻟﻮﺳﻊ‪،‬‬ ‫ﺍﻟﻘﺪﺭﺓ‪ ،‬ﻭﺍﻟﺴﻌﺔ‪ :‬ﺍﻟﻔﻀﻞ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﻌﻨﻰ ﻭﺍﺳﻊ‪ ،‬ﺃﻱ‪ :‬ﻭﺍﺳﻊ ﺍﻟﺮﺣﻤﺔ‪ ،‬ﻭﻭﺍﺳﻊ‬ ‫ﺍﻟﻤﻐﻔﺮﺓ ﻭﺍﻟﺮﺯﻕ‪ ،‬ﻭﺃﺟﺮﻯ ﻋﻠﻰ ﻧﻔﺴﻪ ﻫﺬﻩ ﺍﻟﺼﻔﺔ ﻣﻦ ﺍﻟﺮﺣﻤﺔ ﻭﺍﻟﻤﻐﻔﺮﺓ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻭﺍﺳﻊ ﺑﻔﻀﻠﻪ ﻋﻠﻰ ﺧﻠﻘﻪ‪ ،‬ﺑﻤﻌﻨﻰ‪ :‬ﺃﻧﻪ ﺟﻮﺍﺩ ﻻ ﻳﻤﻨﻊ ﻣﻦ ﻳﺴﺄﻝ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺇﻧﻪ ﻳﺴﻊ ﻋﻠﻤﻪ ﻛﻞ ﺷﻲﺀ‪ ،‬ﻓﻼ ﻳﺨﻔﻰ ﻋﻠﻴﻪ ﺷﻲﺀ ﻣﻦ ﺃﻓﻌﺎﻝ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﻭﻻ‬ ‫ﻳﻐﻴﺐ ﻋﻠﻴﻪ ﻣﻨﻬﺎ ﺷﻲﺀ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻭﺍﺳﻊ‪ :‬ﻷﻧﻪ ﻭﺳﻊ ﻋﻠﻰ ﻋﺒﺎﺩﻩ ﻓﻲ ﺩﻳﻨﻪ‪ ،‬ﻭﻟﻢ‬ ‫ﻳﻀﻄﺮﻫﻢ ﺇﻟﻰ ﻣﺎ ﻳﻌﺠﺰﻭﻥ ﻋﻦ ﺃﺩﺍﺋﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻷﻧﻪ ﻭﺳﻊ ﻋﻠﻰ ﻋﺒﺎﺩﻩ‪ ،‬ﻭﺟﻌﻞ‬ ‫ﺍﻻﺧﺘﻴﺎﺭ ﺇﻟﻴﻬﻢ ﻓﻴﻤﺎ ﺃﺭﺍﺩﻭﺍ ﺃﻥ ﻳﻔﻌﻠﻮﻩ‪ ،‬ﻭﻟﻢ ﻳﻤﻨﻌﻬﻢ ﺑﺎﻟﺠﺒﺮ ﻋﻦ ﺃﻓﻌﺎﻟﻬﻢ‪ ،‬ﻭﻟﻜﻦ‬ ‫ﺑ ‪‬ﻴﻦ ﻟﻬﻢ ﻃﺮﻳﻘﻲ ﺍﻟﺜﻮﺍﺏ ﻭﺍﻟﻌﻘﺎﺏ‪ ،‬ﻓﻴﺠﺎﺯﻳﻬﻢ ﻋﻠﻰ ﻣﺎ ﻳﻈﻬﺮ ﻣﻨﻬﻢ)‪.(١‬‬ ‫‪ (4)! ٩١‬ا اﷲ @) (‪ :‬ا ‪D/‬‪8‬‬ ‫ﺃﺻﻞ ﺍﻟﺤﻜﻤﺔ ﺍﻟﻤﻨﻊ‪ ،‬ﺗﻘﻮﻝ ﺍﻟﻌﺮﺏ‪ :‬ﺣﻜﻤﺖ ﺍﻟﻴﺘﻴﻢ ﻋﻦ ﺍﻟﻔﺴﺎﺩ ﻓﺄﺣﻜﻤﺘﻪ‪،‬‬ ‫ﺃﻱ‪ :‬ﻣﻨﻌﺘﻪ‪ ،‬ﻟﻬﺬﺍ ﻗﻴﻞ ﻟﻠﺤﺪﻳﺪﺓ ﺍﻟﻤﻌﺘﺮﺿﺔ ﻓﻲ ﻓﻢ ﺍﻟﺪﺍﺑﺔ‪ :‬ﺣﻜﻤﺔ ﺍﻟﻠﺠﺎﻡ؛ ﻷﻧﻬﺎ‬ ‫ﺗﻤﻨﻊ ﺍﻟﺪﺍﺑﺔ ﻋﻦ ﺍﻻﻋﻮﺟﺎﺝ‪ ،‬ﻭﺍﻟﺤﻜﻤﺔ ﺳﻤﻴﺖ ﺣﻜﻤﺔ؛ ﻷﻧﻬﺎ ﺗﻤﻨﻊ ﻣﻦ ﺍﻟﺒﺎﻃﻞ‪،‬‬ ‫ﻭﻗﺪ ﻳﻜﻮﻥ ﺣﻜﻴﻢ ﺑﻤﻌﻨﻰ ﻋﻠﻴﻢ‪.‬‬ ‫ﻭﻣﻦ ﻛﺘﺎﺏ »ﺍﻟﺰﺍﻫﺮ«‪ :‬ﺍﻟﺤﻜﻴﻢ‪ :‬ﻣﻌﻨﺎﻩ ﻓﻲ ﻛﻼﻡ ﺍﻟﻌﺮﺏ‪ :‬ﺍﻟﻤﺤﻜﻢ ﻟﺨﻠﻖ‬ ‫ﺍﻷﺷﻴﺎﺀ‪ ،‬ﻓﺼﺮﻑ ﻋﻦ ﺍﻟﻤﺤﻜﻢ ﺇﻟﻰ ﺍﻟﺤﻜﻴﻢ‪ ،‬ﻭﻣﻦ ﺫﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪D ﴿ :‬‬ ‫‪] ﴾ I H G F E‬ﺍﻟﺰﻣﺮ‪ ،[١ :‬ﻣﻌﻨﺎﻩ‪ :‬ﻣﻦ ﺍﷲ ﺍﻟﻘﺎﻫﺮ ﺍﻟﻤﺤﻜﻢ ﺧﻠﻖ‬ ‫ﺍﻷﺷﻴﺎﺀ‪ ،‬ﻭﻛﺬﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾& % $ # ﴿ :‬ﻳﻮﻧﺲ‪ [١ :‬ﻓﺼﺮﻑ ﻣﻦ‬ ‫ﻣﻔﻌﻞ ﺇﻟﻰ ﻓﻌﻴﻞ‪.‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪ ٢٨‬ ‪.٢٩‬‬ ‫‬‫)‪ (١‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٩٩‬‬ ‫‪187‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﺻﻞ ﺍﻷﺳﻤﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ‬ ‫ﻭﺇﻥ ﻗﻴﻞ‪ :‬ﻫﻞ ﻳﻮﺻﻒ ﺍﷲ ﺑﺄﻧﻪ ﺣﻜﻴﻢ‪ ،‬ﻓﻔﻴﻪ ﺍﺧﺘﻼﻑ‪ ،‬ﻳﻘﺎﻝ ﺫﻟﻚ ﻋﻠﻰ ﺳﺒﻴﻞ‬ ‫ﺍﻟﻌﻠﻢ‪ ،‬ﻷﻥ ﺍﻟﺤﻜﻴﻢ ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﻋﺎﻟﻤﺎ ﻓﻬﻮ ﺟﺎﻫﻞ‪ ،‬ﻓﻌﻠﻰ ﻫﺬﺍ ﺍﻟﺴﺒﻴﻞ ﻳﺠﻮﺯ)‪.(١‬‬ ‫ﺣﻜﻴﻤﺎ؛ ﻷﻧﻪ ﺃﺣﻜﻢ ﻣﺎ ﺧﻠﻖ‪ ،‬ﻓﻠﻢ ﻳﻔﺘﻪ ﺷﻲﺀ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ‬ ‫‬‫ﻭﺳﻤﻰ ﺍﷲ ﻧﻔﺴﻪ‬ ‫ﻓﻲ ﻣﻠﻜﻪ ﺧﻠﻞ ‪. 4‬‬ ‫ﻋﻠﻴﻤﺎ‪ ،‬ﻷﻥ ﺍﻟﺤﻜﻴﻢ‬ ‫‬‫ﺣﻜﻴﻤﺎ‪ ،‬ﺑﻤﻌﻨﻰ ﻟﻢ ﻳﺰﻝ‬ ‫‬‫ﻭﻳﺠﻮﺯ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﻟﻢ ﻳﺰﻝ ﺍﷲ‬ ‫ﺃﻳﻀﺎ ﻟﻔﻌﻠﻪ‪ ،‬ﻭﺍﻷﻓﻌﺎﻝ ﻣﺤﻜﻤﺔ‬ ‫ﻳﺴﺘﺤﻖ ﺍﻟﺼﻔﺔ ﻟﻌﻠﻤﻪ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﻭﻗﺪ ﻳﺴﺘﺤﻖ ﺫﻟﻚ ‬ ‫ﺣﻜﻴﻤﺎ ﺑﻤﻌﻨﻰ ﻟﻢ ﻳﺰﻝ‬ ‫‬‫ﻣﺘﻘﻨﺔ ﻻ ﺗﻔﺎﻭﺕ ﻓﻴﻬﺎ‪ ،‬ﻓﻮﺟﺐ ﺃﻥ ﻳﻮﺻﻒ ﺑﺄﻧﻪ ﻟﻢ ﻳﺰﻝ‬ ‫ﺣﻜﻴﻤﺎ ﻋﻠﻰ ﺃﻧﻪ ﻓﻌﻞ ﺃﻓﻌﺎﻻ ﻣﺤﻜﻤﺔ‬ ‫‬‫ﻋﺎﻟﻤﺎ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﻮﺻﻒ ﺑﺄﻧﻪ ﻟﻢ ﻳﺰﻝ‬ ‫‬ ‫ﻣﺘﻘﻨﺔ‪ ،‬ﻷﻥ ﻫﺬﺍ ﻣﻦ ﺻﻔﺎﺗﻪ ﺍﻟﻔﻌﻠﻴﺔ)‪.(٢‬‬ ‫ﻭﺍﻟﺤﻜﻤﺔ ﻫﻲ ﺍﻹﺗﻘﺎﻥ‪ ،‬ﻭﻭﺿﻊ ﺍﻷﺷﻴﺎﺀ ﻓﻲ ﻣﻮﺍﺿﻌﻬﺎ‪ ،‬ﻭﻓﻲ ﺃﻭﺍﻧﻬﺎ‪ ،‬ﻭﻫﻲ‬ ‫ﻋﻠﻰ ﻧﻘﻴﺾ ﺍﻟﻌﺒﺚ‪.‬‬ ‫ﻭﺍﻟﺤﻜﻤﺔ ﻓﻲ ﺣﻖ ﺍﷲ ﺗﻌﺎﻟﻰ ﺻﻔﺔ ﺫﺍﺕ ﺑﺎﻋﺘﺒﺎﺭ‪ ،‬ﻭﺻﻔﺔ ﻓﻌﻞ ﺑﺎﻋﺘﺒﺎﺭ ﺁﺧﺮ‪،‬‬ ‫ﻓﺈﺫﺍ ﻛﺎﻥ ﻣﻌﻨﺎﻫﺎ ﺍﻟﻌﻠﻢ ﻭﻧﻔﻲ ﺍﻟﻌﺒﺚ ﻓﻬﻲ ﺻﻔﺔ ﺫﺍﺕ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻣﻌﻨﺎﻫﺎ ﺍﻹﺗﻘﺎﻥ‬ ‫ﻭﻭﺿﻊ ﺍﻷﺷﻴﺎﺀ ﻓﻲ ﻣﻮﺍﺿﻌﻬﺎ ﺍﻟﻼﺋﻘﺔ ﺑﻬﺎ ﻓﻬﻲ ﺻﻔﺔ ﻓﻌﻞ‪ .‬ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪P﴿ :‬‬ ‫‪] ﴾ \ [ Z Y XW V U T S R Q‬ﺍﻟﺒﻘﺮﺓ‪.(٣)[٣٢ :‬‬ ‫‪ (4)! ٩٢‬ا اﷲ @) (‪ :‬ا دود‬ ‫ﺍﻟﻮﺩﻭﺩ‪ :‬ﺍﻟﻤﺘﻮﺩﺩ ﺇﻟﻰ ﺧﻠﻘﻪ ﺑﻤﺎ ﻳﺪﺭ ﻋﻠﻴﻬﻢ ﻣﻦ ﺃﺭﺯﺍﻗﻪ‪ ،‬ﻭﻳﻔﺮﻍ ﻋﻠﻴﻬﻢ ﻣﻦ‬ ‫ﻭﺳﻌﻪ ﺍﻟﻘﺮﻳﺐ ﺇﻟﻴﻬﻢ‪ ،‬ﺍﻟﻤﺠﻴﺐ ﻟﻬﻢ‪.‬‬ ‫)‪ (١‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٢١‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٣٣٤‬ ‪.٣٣٥‬‬ ‫‬‫)‪ (٢‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٩٨‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٧١‬‬ ‫‬‫)‪ (٣‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪188‬‬ ‫ﻭﺫﻛﺮ ﺃﺑﻮ ﺑﻜﺮ ﻓﻲ ﻛﺘﺎﺏ »ﺍﻟﺰﺍﻫﺮ« ﺃﻥ ﺍﻟﻮﺩﻭﺩ ﻓﻲ ﺃﺳﻤﺎﺋﻪ ‪ ، 8‬ﺍﻟﻤﺠﻴﺐ‬ ‫ﻟﻌﺒﺎﺩﻩ ﻣﻦ ﻗﻮﻟﻬﻢ‪ :‬ﻭﺩﺩﺕ ﺍﻟﺮﺟﻞ ﺃﻭﺩﻩ ﻭﺩ‪‬ﺍ‪ ،‬ﻭﺍﻟﻮﺩ ﺑﻔﺘﺢ ﺍﻟﻮﺍﻭﺃﻭ ﻟﻌﻠﻪ ﺑﻀﻢ‬ ‫ﺍﻟﻮﺍﻭﺍﺳﻢ ﺻﻨﻢ‪ ،‬ﻗﺎﻝ ﺍﷲ ‪~ } | { z y x w v u ﴿ : 8‬‬ ‫ﮯ ¡ ‪] ﴾ ¢‬ﻧﻮﺡ‪.[٢٣ :‬‬ ‫ﻭﻳﻮﺩﻙ ﺑﻔﺘﺢ ﺍﻟﻮﺍﻭ ﻭﺿﻤﻬﺎ‪ ،‬ﻓﻤﻦ ﺭﻭﺍﻩ ﺑﻔﺘﺢ‬ ‫ﻳﻮﺩﻙ ‬ ‫ﻭﻳﺮﻭﻯ ﻋﻠﻰ ﻭﺟﻬﻴﻦ‪ :‬‬ ‫ﺍﻟﻮﺍﻭ ﺑﺤﻖ ﺿﻤﻚ ﻋﻠﻴﻚ‪ ،‬ﻭﻣﻦ ﺭﻭﺍﻩ ﺑﻀﻢ ﺍﻟﻮﺍﻭ ﻭﺃﺭﺍﺩ ﺑﺎﻟﻤﻮﺩﺓ ﺑﻴﻨﻲ ﻭﺑﻴﻨﻚ)‪.(١‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺍﻟﻮﺩﻭﺩ‪ ،‬ﺍﻟﻤﺤﺐ ﻟﻌﺒﺎﺩﻩ‪ .‬ﻭﻗﻴﻞ‪ :‬ﻭﺩﻭﺩ ﺑﻤﻌﻨﻰ‪ :‬ﺃﻧﻪ ﻳﻮﺩ ﻋﺒﺎﺩﻩ ﺍﻟﺼﺎﻟﺤﻴﻦ‪.‬‬ ‫ﻭﻳﺬﻛﺮ ﺍﻟﺸﻘﺼﻲ ﺃﻥ ﺍﻟﻮﺩﻭﺩ ﻗﺪ ﺗﺄﺗﻲ ﺑﻤﻌﻨﻰ ﺍﻻﺳﻢ‪ ،‬ﻭﻗﺪ ﺗﺄﺗﻲ ﺑﻤﻌﻨﻰ ﺍﻟﺼﻔﺔ‬ ‫ﺑﺎﻟﻔﻌﻞ ﷲ ﺟﻞ ﺫﻛﺮﻩ)‪.(٢‬‬ ‫‪ (4)! ٩٣‬ا اﷲ @) (‪ :‬ا ' ‪ 8‬وا '‪Q‬‬ ‫ﻫﻤﺎ ﺍﺳﻤﺎﻥ ﻣﺄﺧﻮﺫﺍﻥ ﻣﻦ ﺍﻟﻤﺠﺪ ﻭﺍﻟﺠﻼﻟﺔ ﻭﺍﻟﻌﻈﻤﺔ‪ ،‬ﻭﻳﻘﺎﻝ ﻟﻺﻧﺴﺎﻥ‪ :‬ﻣﺎﺟﺪ‪ ،‬ﺇﺫﺍ‬ ‫ﻛﺎﻥ ﻓﺎﻋﻼ ﻻﻛﺘﺴﺎﺏ ﺍﻟﻤﺠﺪ‪ ،‬ﻭﻻ ﻳﻘﺎﻝ‪ :‬ﻷﻧﻪ ﻣﺠﻴﺪ؛ ﻷﻥ ﺍﻟﻤﺠﻴﺪ‪ :‬ﻫﻮ ﻣﻌﺪﻥ ﺍﻟﻤﺠﺪ‪،‬‬ ‫ﻭﻣﺜﻠﻪ‪ :‬ﺣﻜﻴﻢ ﻭﺣﺎﻛﻢ‪ ،‬ﻓﺎﻟﺤﺎﻛﻢ‪ :‬ﺍﻟﺬﻱ ﻳﻔﻌﻞ ﺍﻟﺤﻜﻤﺔ‪ ،‬ﻭﺍﻟﺤﻜﻴﻢ ﻣﻌﺪﻥ ﺍﻟﺤﻜﻤﺔ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺍﻟﻤﺠﻴﺪ‪ :‬ﺍﻟﻤﺎﺟﺪ‪ ،‬ﻭﻣﺠﻴﺪ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪] ﴾ à  Á À ﴿ :‬ﺍﻟﺒﺮﻭﺝ‪[٢١ :‬‬ ‫ﻣﻌﻨﺎﻩ‪ :‬ﻛﺮﻳﻢ ﻋﺰﻳﺰ‪ .‬ﻭﻣﺠﻴﺪ ﻣﻦ ﺻﻔﺎﺕ ﺍﷲ ﻟﺬﺍﺗﻪ)‪.(٣‬‬ ‫‪ (4)! ٩٤‬ا اﷲ @) (‪ :‬ا ‪6‬‪c‬‬ ‫ﻫﻮ ﻓﻲ ﻛﻼﻡ ﺍﻟﻌﺮﺏ ﺍﻟﻤﺜﻴﺮ ﺍﻟﻤﻨﻬﺾ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﺑﻌﺜﺖ ﺍﻟﺒﻌﻴﺮ ﺇﺫﺍ ﺃﺛﺮﺗﻪ‪،‬‬ ‫ﻭﺃﻧﻬﻀﺘﻪ ﻣﻦ ﻣﻜﺎﻧﻪ ﺍﻟﺬﻱ ﺃﻧﺎﺥ ﻓﻴﻪ ﺃﻭ ﺍﺿﻄﺠﻊ‪.‬‬ ‫)‪ (١‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪ ٢٩‬ ‪.٣٠‬‬ ‫)‪ (٢‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٠٢‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٢٤‬‬ ‫‬‫)‪ (٣‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺍﻟﺼﻔﺤﺔ ﻧﻔﺴﻬﺎ‪.‬‬ ‫‪189‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﺻﻞ ﺍﻷﺳﻤﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ‬ ‫ﻭﺳﻤﻲ ﺍﷲ ﺗﻌﺎﻟﻰ ﺑﺎﻋ ﺜﺎ؛ ﻷﻧﻪ ﻳﺒﻌﺚ ﺍﻟﺨﻠﻖ ﺑﻌﺪ ﺍﻟﻤﻮﺕ‪ ،‬ﺃﻱ‪ :‬ﻳﺜﻴﺮﻫﻢ ﻣﻦ‬ ‫ﺍﻟﻘﺒﻮﺭ‪ ،‬ﻭﻳﻨﻬﻀﻬﻢ ﻣﻦ ﻣﻀﺎﺟﻌﻬﻢ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪à  ÁÀ¿ ¾ ½ ¼ » ﴿ :‬‬ ‫‪] ﴾ Ç Æ Å Ä‬ﻳۤﺲ‪.[٥٢ :‬‬ ‫ﻭﻗﻴﻞ ﻟﻴﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ :‬ﻳﻮﻡ ﺍﻟﺒﻌﺚ؛ ﻷﻥ ﺍﻟﺨﻼﺋﻖ ﺛﺎﺋﺮﻭﻥ ﻓﻴﻪ ﻣﻦ ﻣﻀﺎﺟﻌﻬﻢ‪،‬‬ ‫ﺃﻳﻀﺎ ‬ ‫ﺃﺧﺬﺍ ﻣﻦ ﺑﻌﺚ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺮﺳﻞ ‪ 1‬ﺇﻟﻰ‬‫ﺃﻱ‪ :‬ﻗﺒﻮﺭﻫﻢ‪ ،‬ﻭﻳﻜﻮﻥ ﺍﻟﺒﻌﺚ ‬ ‫ﺍﻟﻨﺎﺱ‪ ،‬ﺇﻳﺜﺎﺭﻫﻢ ﻣﻦ ﺑﻴﻦ ﺍﻟﻘﺒﺎﺋﻞ ﻭﺍﻟﺸﻌﻮﺏ‪.‬‬ ‫ﻭﺍﻟﻤﻌﻨﻴﺎﻥ ﺟﺎﺋﺰﺍﻥ ﻓﻲ ﺻﻔﺔ ﺍﷲ ﺗﻌﺎﻟﻰ‪ :‬ﻷﻧﻪ ﺑﺎﻋﺚ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺮﺳﻞ‪ ،‬ﻭﻟﻴﺲ‬ ‫ﺑﺎﻋﺚ ﻏﻴﺮﻩﺗﺒﺎﺭﻙ ﺍﷲ ﺍﻟﺒﺎﻋﺚ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻟﻜﻞ ﺗﺤﺮﻳﻚ ﻭﺍﻧﺰﻋﺎﺝ ﺑﻌﺚ)‪.(١‬‬ ‫‪ (4)! ٩٥‬ا اﷲ @) (‪ :‬ا ‪/‬‪h‬‬ ‫ﻣﻦ ﺃﺳﻤﺎﺀ ﺍﷲ ﺍﻟﺤﺴﻨﻰ »ﺍﻟﺤﻖ«‪ ،‬ﻗﺎﻝ ‪] ﴾ % $ # " ! ﴿ : 8‬ﺍﻟﺤﺞ‪،[٦ :‬‬ ‫ﺃﻱ‪ :‬ﻭﺟﻮﺩﻩ ﺣﻖ ﺫﺍﺗﻲ‪ ،‬ﻭﻫﻮ ﺍﻟﺜﺎﺑﺖ ﻭﺣﺪﻩ ﺛﺒﻮ ﺗﺎ ﻻ ﻳﺤﺼﻞ ﻟﻐﻴﺮﻩ‪.‬‬ ‫ﺍﺳﻤﺎ ﻣﻦ‬ ‫ﻭﻗﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻴﻮﺽ )ﺕ ‪١٤٠١‬ﻫ‪١٩٨١/‬ﻡ(‪ :‬ﺍﺧﺘﺎﺭ ﺍﷲ ﺗﻌﺎﻟﻰ ﺍﻟﺤﻖ ‬ ‫ﺃﺳﻤﺎﺋﻪ؛ ﻷﻥ ﺍﻟﺤﻖ ﻫﻮ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﻛﻞ ﻣﺎ ﺳﻮﺍﻩ ﺑﺎﻃﻞ ﺑﺎﻟﻨﺴﺒﺔ ﺇﻟﻴﻪ؛ ﻷﻥ ﺍﷲ‬ ‫ﺛﺎﺑﺖ‪ ،‬ﺣﻲ‪ ،‬ﻗﻴﻮﻡ‪ ،‬ﻭﺟﻮﺩﻩ ﺫﺍﺗﻲ‪ ،‬ﻭﺑﻘﺎﺅﻩ ﺫﺍﺗﻲ‪ ،‬ﻟﻢ ﻳﺴﺒﻘﻪ ﻋﺪﻡ‪ ،‬ﻭﻟﻦ ﻳﺄﺗﻲ ﻋﻠﻴﻪ‬ ‫ﻋﺪﻡ‪ ،‬ﻭﻛﻞ ﻣﺎ ﺳﻮﻯ ﺍﷲ ﻟﻴﺲ ﻟﻪ ﺑﻘﺎﺀ ﻓﻲ ﺫﺍﺗﻪ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﻫﻮ ﺍﻟﺬﻱ‬ ‫ﻳﻤﺪﻩ ﺑﺎﻟﺒﻘﺎﺀ‪ ،‬ﻭﻳﺠﻌﻞ ﻓﻴﻪ ﺍﻟﻌﻨﺎﺻﺮ ﺍﻟﺘﻲ ﺗﻘﺘﻀﻲ ﺑﻘﺎﺀﻩ)‪.(٢‬‬ ‫‪ (4)! ٩٦‬ا اﷲ @) (‪ :‬ا ‪.‬‪<8‬‬ ‫ﺍﻟﻔﺮﺍﺀ‪ :‬ﺍﻟﻮﻛﻴﻞ ﺍﻟﻜﺎﻓﻲ‪.‬‬ ‫ﻗﺎﻝ ‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪،٢‬‬ ‫‬‫)‪ (١‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٣٠٢‬ ‪.٣٠٣‬‬ ‫ﺹ ‪.٢٧‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٣٦‬‬ ‫‬‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٦٥‬‬ ‫‬‫)‪ (٢‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪190‬‬ ‫ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺍﻟﻮﻛﻴﻞ ﺍﻟﻜﻔﻴﻞ‪ ،‬ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪× Ö Õ ﴿ :‬‬ ‫‪] ﴾ Ø‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ ،[١٧٣ :‬ﺃﻱ‪ :‬ﺍﻟﻜﻔﻴﻞ ﺑﺄﺭﺯﺍﻗﻨﺎ‪.‬‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﻓﻲ ﻛﺘﺎﺏ »ﺍﻟﺰﺍﻫﺮ«‪ :‬ﺍﻟﻮﻛﻴﻞ ﺍﻟﻜﺎﻓﻲ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪:‬‬ ‫ﻛﺎﻓﻴﺎ)‪.(١‬‬ ‫﴿ ? @ ‪] ﴾C B A‬ﺍﻹﺳﺮﺍﺀ‪ [٢ :‬ﻣﻌﻨﺎﻩ‪ :‬ﻻ ﺗﺘﺨﺬﻭﺍ ﻣﻦ ﺩﻭﻧﻲ ‬ ‫ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ‪ :‬ﺍﻟﻮﻛﻴﻞ ﺍﻟﺮﺏ‪ ،‬ﻭﻣﻌﻨﻰ ﻗﻮﻟﻪ ﻋ ‪‬ﺰ ﺫﻛﺮﻩ‪B A @ ? ﴿ :‬‬ ‫‪] ﴾C‬ﺍﻹﺳﺮﺍﺀ‪ ،[٢ :‬ﺃﻱ‪ :‬ﺭ ‪‬ﺑﺎ‪.‬‬ ‫ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ‪ :‬ﺍﻟﻮﻛﻴﻞ‪ :‬ﺍﻟﻜﻔﻴﻞ ﺑﺎﻷﺭﺯﺍﻕ)‪.(٢‬‬ ‫‪ (4)! ٩٧‬ا اﷲ @) (‪ :‬ا ‪'/‬‪8‬‬ ‫ﺍﻟﺤﻤﻴﺪ ﺑﻤﻌﻨﻰ‪ :‬ﻣﺤﻤﻮﺩ‪ ،‬ﻭﺑﻤﻌﻨﻰ ﺣﺎﻣﺪ‪ ،‬ﻭﺣﻤﺪ ﺍﷲ‪ :‬ﻫﻮ ﺍﻟﺜﻨﺎﺀ ﻋﻠﻴﻪ ﺑﺼﻔﺎﺗﻪ‬ ‫ﺍﻟﺤﺴﻨﻰ‪ ،‬ﻭﺍﻟﺜﻨﺎﺀ ﻋﻠﻴﻪ ﺑﻨﻌﻤﻪ‪ .‬ﻳﻘﺎﻝ‪ :‬ﺣﻤﺪﺕ ﺍﻟﺮﺟﻞ ﺇﺫﺍ ﺃﺛﻨﻴﺖ ﻋﻠﻴﻪ ﺑﺼﻔﺎﺗﻪ‪،‬‬ ‫ﺑﻜﺮﻡ ﺃﻭ ﺑﺤﺴﺐ‪ ،‬ﻭﺷﻜﺮﺗﻪ ﺇﺫﺍ ﺃﺛﻨﻴﺖ ﻋﻠﻴﻪ ﺑﻤﻌﺮﻭﻑ‪ ،‬ﻭﻣﻦ ﺷﻜﺮ ﻓﻘﺪ ﺣﻤﺪ؛ ﻷﻥ‬ ‫ﺟﻤﻴﻌﺎ)‪.(٣‬‬ ‫‬‫ﺍﻟﺸﻜﺮ ﻳﺠﻤﻊ ﺍﻟﺤﻤﺪ ﻭﺍﻟﺸﻜﺮ‬ ‫‪ (4)! ٩٨‬ا اﷲ @) (‪ :‬ا ‪/‬‬ ‫ﺍﻟﺤﻲ‪ :‬ﻣﺸﺘﻖ ﻣﻦ ﺍﻟﺤﻴﺎﺓ‪ ،‬ﻭﻫﻮ ﺍﻟﺪﺍﺋﻢ ﺍﻟﺬﻱ ﻻ ﻳﻔﻨﻰ‪ ،‬ﻭﻻ ﻳﺰﺍﻝ ﺣ ‪‬ﻴﺎ‪ ،‬ﻭﻫﻮ‬ ‫ﻳﺤﻴﻲ ﻭﻳﻤﻴﺖ‪ ،‬ﻭﻫﻮ ﺍﻟﺤﻲ ﺍﻟﺬﻱ ﻻ ﻳﻤﻮﺕ‪ ،‬ﻭﻫﻮ ﺍﻟﺤﻲ ﺑﻨﻔﺴﻪ؛ ﻷﻧﻪ ﻋﺎﻟﻢ ﻭﻗﺎﺩﺭ‪،‬‬ ‫ﻓﻼ ﻳﻜﻮﻥ ﺍﻟﻌﺎﻟﻢ ﺑﺎﻷﺷﻴﺎﺀ ﻭﺍﻟﻘﺎﺩﺭ ﻋﻠﻴﻬﺎ‪‬ﺇﻻ ﺣ ‪‬ﻴﺎ‪ ،‬ﻓﻠﻤﺎ ﻛﺎﻧﺖ ﺃﻓﻌﺎﻟﻪ ﺩﺍﻟﺔ ﻋﻠﻰ‬ ‫ﻋﻠﻤﻪ ﺑﻬﺎ‪ ،‬ﻭﻗﺪﺭﺗﻪ ﻋﻠﻴﻬﺎﻛﺎﻧﺖ ﺩﺍﻟﺔ ﻋﻠﻰ ﺃﻧﻪ ﺣﻲ‪ ،‬ﻭﺣﻴﺎﺗﻪ‪ :‬ﺇﺛﺒﺎﺕ ﺫﺍﺗﻪ)‪.(٤‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٠٦‬‬ ‫‬‫)‪ (١‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٣‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٠٦‬‬‫‬‫)‪ (٢‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٤‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٠٠‬‬ ‫‬‫)‪ (٣‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٢٦‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٣٠‬‬‫‬‫)‪ (٤‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٩٦‬‬ ‫‪191‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﺻﻞ ﺍﻷﺳﻤﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ‬ ‫ﻭﻳﻔﺴﺮ ﺍﻟﺸﻤﺎﺧﻲ ﺍﺳﻢ »ﺍﻟﺤﻲ« ﺑﺄﻧﻪ ﻳﻌﻨﻲ ﺍﻟﺬﻱ ﻻ ﻳﺠﺮﻱ ﻋﻠﻴﻪ ﺍﻟﻤﻮﺕ‪.‬‬ ‫ﻭﺍﻟﺤﻲ ﻣﻌﻨﺎﻩ ﺍﻟﻔﺎﻋﻞ‪ .‬ﻭﻻ ﻳﻘﺎﻝ‪ :‬ﺣﻲ ﺑﺤﻴﺎﺓ ﻷﻧﻪ ﻳﻮﻫﻢ ﺍﻟﻐﻴﺮﻳﺔ)‪ .(١‬ﻭﺍﻟﺤﻴﺎﺓ ﺻﻔﺔ‬ ‫ﺃﻳﻀﺎ‪.‬‬ ‫ﺫﺍﺕ ‬ ‫‪ (4)! ٩٩‬ا اﷲ @) (‪ :‬ا ‪8‬م‬ ‫ﻗﻴﻞ‪ :‬ﻫﻮ ﺍﻟﻘﺎﺋﻢ‪ ،‬ﻭﻫﻮ ﺍﻟﺪﺍﺋﻢ ﺍﻟﺬﻱ ﻻ ﻳﺰﻭﻝ‪ ،‬ﻭﻣﻌﻨﺎﻩ‪ :‬ﺃﻧﻪ ﺍﻟﺤﻲ ﻗﺒﻞ ﻛﻞ‬ ‫ﺷﻲﺀ‪ ،‬ﺍﻟﺬﻱ ﻻ ﻳﻤﻮﺕ‪ ،‬ﻭﻻ ﺗﻔﻨﻴﻪ ﺍﻟﺪﻫﻮﺭ‪ ،‬ﻭﻻ ﻳﻐﻴﺮﻩ ﺍﻧﻘﻼﺏ ﺍﻷﻣﻮﺭ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺍﻟﻘﻴﻮﻡ‪ :‬ﺍﻟﻘﺎﺋﻢ ﻓﻲ ﺧﻠﻘﻪ ﺑﻤﺎ ﻓﻴﻪ ﺻﻼﺣﻬﻢ‪ ،‬ﻭﺭﺷﺪﻫﻢ؛ ﻛﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪:‬‬ ‫﴿‪] ﴾ ¹ ¸ ¶ µ ´ ³ ² ±‬ﺍﻟﺮﻋﺪ‪.(٢)[٣٣ :‬‬ ‫‪ (4)! ١٠٠‬ا اﷲ @) (‪ :‬ا ا‪3‬‬ ‫ﺍﻟﻮﺍﺣﺪ ﻓﻲ ﺍﻟﺤﻘﻴﻘﺔ‪ :‬ﻫﻮ ﺍﻟﺬﻱ ﻻ ﻳﻨﻘﺴﻢ ﻓﻲ ﻭﺟﻮﺩ‪ ،‬ﻭﻻ ﻓﻲ ﻭﻫﻢ‪،‬‬ ‫ﻭﻫﻮ ﺍﻟﻤﻨﻔﺮﺩ ﺍﻟﺬﻱ ﻻ ﺛﺎﻧﻲ ﻟﻪ‪ ،‬ﻭﻻ ﻳﺸﺒﻬﻪ ﺷﻲﺀ‪ .‬ﻭﺍﻷﺣﺪ‪ :‬ﺍﺳﻢ ﺃﻛﺒﺮ ﻣﻦ‬ ‫ﺍﻟﻮﺍﺣﺪ‪.‬‬ ‫ﻣﺘﻮﺣﺪﺍ ﺑﺎﻷﻭﻝ‪ ،‬ﻻ ﺛﺎﻧﻲ‬ ‫‬‫ﻗﻴﻞ ﻟﻪ‪ :‬ﺇﻧﻪ ﻭﺍﺣﺪ؛ ﻷﻧﻪ ﻟﻢ ﻳﺰﻝ ‪ 8‬ﻗﺒﻞ ﺍﻟﺨﻼﺋﻖ‬ ‫ﻣﻌﻪ‪ ،‬ﺛﻢ ﺧﻠﻖ ﺍﻟﺨﻠﻖ‪ ،‬ﻓﺎﺣﺘﺎﺝ ﺑﻌﻀﻬﻢ ﺇﻟﻰ ﺑﻌﺾ‪ ،‬ﻭﺗﻮﺣﺪ ﻫﻮ ‪ 4‬ﺑﺎﻟﻐﻨﺎﺀ ﻋﻦ‬ ‫ﺟﻤﻴﻊ ﺧﻠﻘﻪ ﻓﻬﻮ ﺍﻟﺴﺎﺑﻖ ﺑﺎﻟﻮﺣﺪﺍﻧﻴﺔ‪ ،‬ﻭﺍﻟﺨﻠﻖ ﺛﺎﻥ ﺑﺎﻻﺑﺘﺪﺍﻉ‪.‬‬ ‫ﻭﺍﻷﺣﺪ ﻳﺠﻲﺀ ﻓﻲ ﺍﻟﻜﻼﻡ ﺑﻤﻌﻨﻰ ﺍﻟﻮﺍﺣﺪ ﺍﻷﻭﻝ‪ ،‬ﻭﻛﺎﻧﺖ ﺍﻟﻌﺮﺏ ﺗﺴﻤﻲ‬ ‫ﺍﻷﺣﺪ‪ :‬ﺃﻭﻝ‪ .‬ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪´ ³ ² ±° ¯ ® ¬ « ª ﴿ :‬‬ ‫‪] ﴾ º ¹ ¸ ¶ µ‬ﻳﻮﺳﻒ‪.(٣)[٣٦ :‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺃﻃﻔﻴﺶ‪ :‬ﺷﺮﺡ ﻋﻘﻴﺪﺓ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺹ ‪.٦٠‬‬ ‫‬‫)‪ (١‬ﺍﻟﺸﻤﺎﺧﻲ‪ :‬ﺷﺮﺡ ﻣﻘﺪﻣﺔ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺹ ‪.٢٦‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٣٠‬‬ ‫‬‫)‪ (٢‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٢٩٦‬ ‪.٢٩٧‬‬ ‫)‪ (٣‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٢٨٧‬ ‪.٢٨٨‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪192‬‬ ‫ﻭﻣﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﻟﻢ ﻳﻔﺮﻕ ﺑﻴﻦ ﺍﻟﻮﺍﺣﺪ ﻭﺍﻷﺣﺪ ﻓﻲ ﺍﻟﻤﻌﻨﻰ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﻮﺍﺣﺪ‪:‬‬ ‫ﺍﺳﻢ ﻟﻤﻔﺘﺘﺢ ﺍﻟﻌﺪﺩ؛ ﻷﻧﻪ ﻳﻘﺎﻝ‪ :‬ﻭﺍﺣﺪ‪ ،‬ﺍﺛﻨﺎﻥ‪ .‬ﻭﺍﻷﺣﺪ ﺍﺳﻢ ﻟﻨﻔﻲ ﻣﺎ ﻳﺬﻛﺮ ﻣﻌﻪ‬ ‫ﻳﺄﺕ ﺃﺣﺪ‪ ،‬ﺃﻱ‪ :‬ﻟﻢ ‬ ‫ﻳﺄﺕ‬‫ﻣﻦ ﺍﻟﻌﺪﺩ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﺍﻷﺣﺪ ﻳﺬﻛﺮ ﻣﻊ ﺍﻟﺠﺤﻮﺩ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﻟﻢ ‬ ‫ﻭﺍﺣﺪ ﻭﻻ ﺍﺛﻨﺎﻥ ﻭﻻ ﺃﻛﺜﺮ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﺍﻷﺣﺪ ﺇﻧﻤﺎ ﻳﻜﻮﻥ ﻓﻲ ﻭﺻﻔﻪ ﺗﻌﺎﻟﻰ ﻋﻠﻰ ﺟﻬﺔ‬ ‫ﺍﻟﺘﺨﺼﻴﺺ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﻫﻮ ﺍﷲ ﺍﻷﺣﺪ‪ ،‬ﻭﻻ ﻳﻘﺎﻝ‪ :‬ﺭﺟﻞ ﺃﺣﺪ‪ ،‬ﺑﻞ ﻭﺍﺣﺪ‪ ،‬ﻭﻭﺣﻴﺪ)‪.(١‬‬ ‫ﻭﻳﺬﻛﺮ ﺍﻟﻜﻨﺪﻱ ﺁﺭﺍﺀ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻲ ﻣﻌﻨﻰ ﺍﻟﻮﺍﺣﺪ‪:‬‬ ‫ﻣﺘﻮﺣﺪﺍ‬ ‫‬‫ﻗﺎﻝ ﺑﻌﺾ ﺍﻟﺤﻜﻤﺎﺀ‪ :‬ﻳﻘﺎﻝ ﻟﻪ ﻭﺍﺣﺪ؛ ﻷﻧﻪ ﺟﻞ ﻭﻋ ‪‬ﺰ ﻟﻢ ﻳﺰﻝ ﻗﺒﻞ ﺍﻟﺨﻼﺋﻖ‬ ‫ﺑﺎﻷﺯﻝ‪ ،‬ﻻ ﺛﺎﻧﻲ ﻣﻌﻪ‪ ،‬ﻓﺎﻟﻮﺍﺣﺪ ﺍﺳﻢ ﻳﻌﻠﻢ ﺑﺎﺳﻤﻪ ﺃﻧﻪ ﻭﺍﺣﺪ‪ ،‬ﻭﻟﻴﺲ ﻗﺒﻠﻪ ﺷﻲﺀ‪.‬‬ ‫ﻭﺍﻟﻮﺍﺣﺪ ﻣﻦ ﺍﻟﻌﺪﺩ ﻓﻲ ﺍﻟﺤﺴﺎﺏ‪ ،‬ﻟﻴﺲ ﻗﺒﻠﻪ ﺷﻲﺀ‪ ،‬ﺑﻞ ﻫﻮ ﻗﺒﻞ ﻛﻞ ﻋﺪﺩ‪.‬‬ ‫ﻭﺍﻟﻮﺍﺣﺪ ﻛﻴﻒ ﺃﺭﺩﺗﻪ ﺃﻭ ﺃﺟﺰﻳﺘﻪ ﻟﻢ ﻳﺰﺩ ﻓﻴﻪ ﺷﻲﺀ‪ ،‬ﻭﻟﻢ ﻳﻨﻘﺺ ﻣﻨﻪ ﺷﻲﺀ‪،‬‬ ‫ﺗﻘﻮﻝ‪ :‬ﻭﺍﺣﺪ ﻓﻲ ﻭﺍﺣﺪ ﻭﺍﺣﺪ‪ ،‬ﻓﻠﻢ ﻳﺰﺩ ﻋﻠﻰ ﺍﻟﻮﺍﺣﺪ ﺷﻲﺀ‪ ،‬ﻭﻟﻢ ﻳﻨﻘﺺ ﻣﻨﻪ ﺷﻲﺀ‪.‬‬ ‫ﻭﺇﻥ ﺟﺰﺃﺗﻪ ﺗﻘﻮﻝ‪ :‬ﻧﺼﻒ ﺍﻟﻮﺍﺣﺪ‪ ،‬ﺛﻠﺚ ﺍﻟﻮﺍﺣﺪ‪ ،‬ﺭﺑﻊ ﺍﻟﻮﺍﺣﺪ‪ ،‬ﻓﻠﻢ ﻳﺘﻐﻴﺮ‬ ‫ﺍﻟﻠﻔﻆ ﻋﻦ ﺍﻟﻮﺍﺣﺪ‪ ،‬ﻓﺪﻝ ﺃﻧﻪ ﻻ ﺷﻲﺀ ﻗﺒﻠﻪ‪ ،‬ﻭﺇﺫﺍ ﺩ ‪‬ﻝ ﺃﻧﻪ ﻻ ﺷﻲﺀ ﻗﺒﻠﻪ ﺩﻝ ﺃﻧﻪ‬ ‫ﻣﺤﺪﺙ ﺍﻟﺸﻲﺀ‪ ،‬ﻭﺇﺫﺍ ﺩﻝ ﺃﻧﻪ ﻣﺤﺪﺙ ﺍﻟﺸﻲﺀ ﺩﻝ ﺃﻧﻪ ﻣﻐﻨﻲ ﺍﻟﺸﻲﺀ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ‬ ‫ﻣﻐﻨﻲ ﺍﻟﺸﻲﺀ ﺩﻝ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﺷﻲﺀ ﺑﻌﺪﻩ‪.‬‬ ‫ﻓﺈﺫﺍ ﻟﻢ ﻳﻜﻦ ﻗﺒﻠﻪ ﻭﻻ ﺑﻌﺪﻩ ﺷﻲﺀ ﻓﻬﻮ ﺍﻟﻤﺘﻮﺣﺪ ﺑﺎﻷﺯﻝ‪ ،‬ﻭﻻ ﻧﻘﻮﻝ ﻟﻠﺒﺎﺭﻱ‬ ‫ﻛﺜﻴﺮﺍ ﺑﺄﺷﻜﺎﻟﻪ‪ ،‬ﻭﻗﻠﻴﻼ ﺑﺎﻧﻔﺮﺍﺩﻩ)‪.(٢‬‬ ‫ﺃﻧﻪ ﻣﻌﺪﻭﺩ؛ ﻷﻥ ﺍﻟﻤﻌﺪﻭﺩ ﻫﻮ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ‬ ‫ﻭﺍﻟﻮﺍﺣﺪ ﻣﻦ ﺃﺩﻟﺔ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻭﺃﻋﻼﻣﻪ‪ ،‬ﺇﺫ ﺍﻟﻮﺍﺣﺪ ﺃﺳﺒﻖ ﺍﻷﻋﺪﺍﺩ‪ ،‬ﻭﺃﺷﺮﻑ ﺍﻷﻓﺮﺍﺩ‪،‬‬ ‫ﻭﺍﻻﺛﻨﺎﻥ ﻭﺍﻟﺜﻼﺛﺔ ﻣﻨﻪ ﺗﺮﻛﻴﺐ‪ ،‬ﻭﻋﻨﻪ ﺗﺄﻟﻴﻒ‪ ،‬ﻓﻠﻤﺎ ﻛﺎﻥ ﺍﷲ ﺟﻞ ﻭﻋ ‪‬ﺰ ﺃﻭﻝ ﺍﻷﺻﻮﻝ‪،‬‬ ‫ﻭﺍﺣﺪﺍ ﻓﻜﺴﺎﻩ ﺍﻟﺘﻀﻌﻴﻒ‪ ،‬ﻓﺘﻌﺪﺩ ﻓﺤﺪﺛﺖ ﺍﻷﻋﺪﺍﺩ ﺑﺤﺪﻭﺙ ﺍﻟﻤﻌﺪﻭﺩﺍﺕ‪.‬‬ ‫‬‫ﻛﺎﻥ‬ ‫)‪ (١‬ﺃﻃﻔﻴﺶ‪ :‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ ،‬ﺝ ‪ ،١٧‬ﺹ ‪ ٧١٠‬ ‪.٧١١‬‬ ‫)‪ (٢‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪ ٧‬ ‪.٨‬‬ ‫‪193‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﺻﻞ ﺍﻷﺳﻤﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ‬ ‫ﻓﻜﻞ ﻭﺍﺣﺪ ﺣﺎﺩﺙ‪ ،‬ﻓﻬﻮ ﺷﻲﺀ ﻳﺠﻤﻊ‪ ،‬ﻭﻛﻞ ﻣﺎ ﺩﻭﻥ ﺍﷲ ﻣﻌﺪﻭﺩ‪ ،‬ﻭﻛﻞ‬ ‫ﻣﻌﺪﻭﺩ ﻣﻘﻬﻮﺭ‪ ،‬ﻷﻧﻪ ﻓﻲ ﺳﻠﻚ ﺍﻟﺤﺴﻴﺐ ﻣﻨﻈﻮﻡ‪ ،‬ﻭﻃﺮﻓﺎﻩ ﻋﻠﻴﻪ ﻣﻌﻘﻮﺩ‪ ،‬ﻭﺍﻟﻮﺍﺣﺪ‬ ‫ﻓﻲ ﺫﺍﺗﻪ ﺍﺳﻢ ﺍﻟﺤﻘﻴﻘﺔ ﻣﻤﺘﻨﻌﺔ ﻣﻦ ﺍﻟﺘﻌﺪﺩ ﻭﺍﻟﺘﺠﺰﻱﺀ)‪.(١‬‬ ‫ﻭﺍﻷﺣﺪ ﻫﻮ ﺍﺳﻢ ﺃﻛﻤﻞ ﻣﻦ ﺍﻟﻮﺍﺣﺪ‪ .‬ﺃﻻ ﺗﺮﻯ ﺃﻧﻚ ﻟﻮ ﻗﻠﺖ‪ :‬ﻓﻼﻥ ﻻ ﻳﻘﻮﻡ ﻟﻪ‬ ‫ﻭﺍﺣﺪ‪ ،‬ﺟﺎﺯ ﻓﻲ ﺍﻟﻤﻌﻨﻰ ﺃﻥ ﻳﻘﻮﻡ ﻟﻪ ﺍﺛﻨﺎﻥ ﺃﻭ ﺛﻼﺛﺔ‪.‬‬ ‫ﻭﺇﻥ ﻗﻠﺖ‪ :‬ﻓﻼﻥ ﻻ ﻳﻘﻮﻡ ﻟﻪ ﺃﺣﺪ‪ ،‬ﻓﻘﺪ ﺃﺧﺒﺮﺕ ﺃﻧﻪ ﻻ ﻳﻘﻮﻡ ﻟﻪ ﻭﺍﺣﺪ ﻭﻻ‬ ‫ﺍﺛﻨﺎﻥ ﻓﻤﺎ ﻓﻮﻗﻬﻤﺎ)‪.(٢‬‬ ‫ﻭﻣﻌﻨﻰ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪ ﴾ 2 ﴿ :‬ﻻ ﺛﺎﻧﻲ ﻣﻌﻪ‪ ،‬ﻓﻬﻮ ﻭﺍﺣﺪ ﺃﺣﺪ‬ ‫﴿ ' ﴾ ﺍﻟﺴﻴﺪ‪] ﴾ , + * ) ﴿ ،‬ﺍﻹﺧﻼﺹ‪ [٣ :‬ﻧﻔﻰ ﻋﻦ ﻧﻔﺴﻪ‬ ‫ﺍﻟﻮﻟﺪ؛ ﻷﻥ ﺍﻟﻮﻟﺪ ﺷﺒﻴﻪ ﺍﻟﻮﺍﻟﺪ ﻓﻨﻔﻰ ﻋﻦ ﻧﻔﺴﻪ ﺍﻟﺸﺒﻴﻪ‪ ،‬ﻭ﴿ ‪ ﴾ , +‬ﻷﻥ‬ ‫ﺍﻟﻤﻮﻟﻮﺩ ﻣﺤﺪﺙ‪ ،‬ﻓﻨﻔﻰ ﺍﻷﺷﺒﺎﻩ ﻋﻨﻪ‪ ،‬ﻭﺍﻟﻤﺤﺪﺙ ﻣﻘﻬﻮﺭ‪0 / . ﴿ .‬‬ ‫ﺑﻌﻀﺎ‪،‬‬ ‫‬‫‪] ﴾ 2 1‬ﺍﻹﺧﻼﺹ‪ [٤ :‬ﻷﻥ ﺍﻷﻛﻔﺎﺀ ﻣﺘﻀﺎﺩﻭﻥ ﺑﻌﻀﻬﻢ ﻳﻜﺎﻓﺊ‬ ‫ﻓﻨﻔﻰ ﻋﻨﻪ ﺍﻷﻛﻔﺎﺀ ﻭﺍﻷﺿﺪﺍﺩ‪ ،‬ﻭﻷﻥ ﺍﻟﻤﻜﺎﻓﺊ ﻟﻜﻔﻮﻩ ﺫﻟﻴﻼﻥ ﻭﻟﻬﻤﺎ ﻗﺎﻫﺮ‪ ،‬ﻓﻨﻔﻰ‬ ‫ﺍﻷﺷﺒﺎﻩ ﻭﺍﻷﻣﺜﺎﻝ ﻭﺍﻷﺿﺪﺍﺩ ﻋﻨﻪ)‪.(٣‬‬ ‫‪ (4)! ١٠١‬ا اﷲ @) (‪ :‬ا ='‬ ‫ﺍﻟﺼﻤﺪ‪ :‬ﺍﻟﺬﻱ ﻗﺪ ﺍﻧﺘﻬﻰ ﺳﺆﺩﺩﻩ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﺴﻨﺪ ﺇﻟﻴﻪ ﺍﻷﻣﻮﺭ‪ .‬ﻭﺍﻟﺼﻤﺪ ﺍﻟﺬﻱ‬ ‫ﻻ ﺟﻮﻑ ﻟﻪ‪ ،‬ﻭﺍﻟﺼﻤﺪ ﺍﻟﺸﺮﻳﻒ ﻣﻦ ﺍﻟﻨﺎﺱ‪ ،‬ﺍﻟﻤﺘﻨﺎﻫﻲ ﻓﻲ ﺍﻟﺴﺆﺩﺩ ﻭﺍﻟﺸﺮﻑ‪.‬‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﻓﻲ ﻛﺘﺎﺏ »ﺍﻟﺰﺍﻫﺮ«‪ :‬ﺍﻟﺼﻤﺪ ﺍﺳﻢ ﻣﻦ ﺃﺳﻤﺎﺀ ﺍﷲ ‪ ، 8‬ﻭﻓﻲ‬ ‫ﺗﻔﺴﻴﺮﻩ ﺛﻼﺛﺔ ﺃﻗﻮﺍﻝ‪:‬‬ ‫)‪ (١‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٨‬‬ ‫)‪ (٢‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.١١‬‬ ‫)‪ (٣‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٥٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪194‬‬ ‫ﻗﺎﻝ ﻗﻮﻡ‪ :‬ﺍﻟﺼﻤﺪ ﺍﻟﺬﻱ ﻻ ﻳﻄﻌﻢ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪﴾ y x w v ﴿ :‬‬ ‫ﻳﻄﻌﻢ‪.‬‬‫‬ ‫]ﺍﻷﻧﻌﺎﻡ‪ .[١٤ :‬ﻭﻳﺮﻭﻱ ﺍﻷﻋﻤﺶ‪ :‬ﻳﻄﻌﻢ ﻭﻻ ‬ ‫ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ‪ :‬ﺍﻟﺼﻤﺪ ﺍﻟﺬﻱ ﻻ ﺟﻮﻑ ﻟﻪ)‪.(١‬‬ ‫ﻭﺃﻫﻞ ﺍﻟﻠﻐﺔ ﺃﺟﻤﻌﻮﺍ ﺃﻥ ﻻ ﺧﻼﻑ ﺑﻴﻨﻬﻢ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻭﺃﻥ ﺍﻟﺼﻤﺪ ﻋﻨﺪ ﺍﻟﻌﺮﺏ‪:‬‬ ‫ﺍﻟﺴﻴﺪ ﺍﻟﺬﻱ ﻟﻴﺲ ﻓﻮﻗﻪ ﺃﺣﺪ ﺍﻟﺬﻱ ﻳﺼﻤﺪ ﺇﻟﻴﻪ ﺍﻟﻨﺎﺱ ﻓﻲ ﺣﻮﺍﺋﺠﻬﻢ ﻭﺃﻣﻮﺭﻫﻢ‪.‬‬ ‫ﻭﻛﻞ ﻫﺬﻩ ﺍﻷﻗﺎﻭﻳﻞ ﻓﻲ ﺗﻔﺴﻴﺮ ﺍﻟﺼﻤﺪ ﺇﻧﻤﺎ ﺍﻟﺼﻮﺍﺏ ﻓﻲ ﺑﻌﺾ ﺫﻟﻚ‪ ،‬ﻻ ﺃﻥ‬ ‫ﻛﻠﻬﺎ ﺻﻮﺍﺏ‪ ،‬ﻭﺇﻥ ﺍﺧﺘﻠﻔﺖ ﺃﻗﺎﻭﻳﻠﻬﻢ‪ ،‬ﻭﻟﻴﺲ ﻫﺬﺍ ﻛﺎﺧﺘﻼﻓﻬﻢ ﻓﻲ ﺍﻟﺼﻤﺪ‪.‬‬ ‫ﻗﺎﻝ ﻗﻮﻡ‪ :‬ﻫﻮ ﺍﻟﺴﻴﺪ‪.‬‬ ‫ﻭﻗﺎﻝ ﻗﻮﻡ‪ :‬ﻫﻮ ﺍﻟﺒﺎﻗﻲ‪.‬‬ ‫ﻭﻗﺎﻝ ﻗﻮﻡ‪ :‬ﻫﻮ ﺍﻟﺴﻴﺪ ﺍﻟﺬﻱ ﻟﻢ ﻳﺰﻝ ﻭﻻ ﻳﺰﺍﻝ‪.‬‬ ‫ﻭﻗﺎﻝ ﻗﻮﻡ‪ :‬ﺍﻟﺼﻤﺪ ﻫﻮ ﺍﻟﺬﻱ ﻟﻢ ﻳﻠﺪ ﻭﻟﻢ ﻳﻮﻟﺪ‪.‬‬ ‫ﻭﻗﺎﻝ ﻗﻮﻡ‪ :‬ﺍﻟﺼﻤﺪ ﺍﻟﺬﻱ ﻻ ﺗﺄﺧﺬﻩ ﺳ ﻨﺔ ﻭﻻ ﻧﻮﻡ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺍﻟﺼﻤﺪ ﻫﻮ ﺍﻟﺤﻲ ﺍﻟﺬﻱ ﻻ ﻳﻤﻮﺕ‪ ،‬ﻭﺃﻣﺜﺎﻝ ﻫﺬﻩ ﺍﻷﻗﺎﻭﻳﻞ ﻣﻦ ﺍﻟﺼﻔﺎﺕ‬ ‫ﺍﻟﻤﻮﺍﻓﻘﺔ ﻓﻲ ﺟﻤﻴﻌﻬﺎ ﺍﻟﺼﻮﺍﺏ)‪.(٢‬‬ ‫ﻭﻳﻘﺎﻝ ﻋﻠﻰ ﺍﷲ‪ :‬ﺍﻟﻔﺮﺩ ﺍﻟﺼﻤﺪ‪.‬‬ ‫ﻭﻣﻌﻨﻰ ﺍﻟﻔﺮﺩ‪ :‬ﺍﻟﻮﺍﺣﺪ ﺑﺘﻔﺴﻴﺮ ﺍﻟﻤﺘﻘﺪﻡ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺼﻤﺪ ﻓﻤﻌﻨﺎﻩ‪ :‬ﺍﻟﺒﺎﻗﻲ ﺍﻟﺬﻱ‬ ‫ﻻ ﻳﺰﻭﻝ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﺪﺍﺋﻢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﺬﻱ ﻻ ﻳﻄﻌﻢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﺬﻱ ﻻ ﺟﻮﻑ ﻟﻪ‪ ،‬ﺃﻱ‬ ‫ﻻ ﻳﻮﺻﻒ ﺑﺎﻟﺠﻮﺍﺭﺡ ﻭﺍﻟﺠﺴﻤﻴﺔ‪ ،‬ﻛﻤﺎ ﻻ ﻳﻮﺻﻒ ﺑﺎﻟﻌﺮﺽ‪.‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٨٩‬‬ ‫‬‫)‪ (١‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٣٠‬‬ ‫)‪ (٢‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٣٢ :٣٠‬‬ ‫‪195‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﺻﻞ ﺍﻷﺳﻤﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ‬ ‫ﻭﻗﺎﻝ ﺃﻫﻞ ﺍﻟﻠﻐﺔ‪ :‬ﻳﺼﻤﺪ ﺇﻟﻴﻪ ﻓﻲ ﺍﻟﺤﻮﺍﺋﺞ‪ ،‬ﺃﻱ‪ :‬ﻳﻘﺼﺪ‪ ،‬ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺍﻟﺴﻴﺪ ﺍﻟﺬﻱ ﻳﻨﺘﻬﻲ ﺇﻟﻴﻪ ﺍﻟﺴﺆﺩﺩ‪ ،‬ﻭﻫﻮ ﺭﺍﺟﻊ ﻟﻠﻘﻮﻝ ﻗﺒﻠﻪ؛ ﻷﻧﻪ ﻣﻦ ﻛﺎﻥ‬ ‫ﻛﺬﻟﻚ ﻗﺼﺪ ﺑﺎﻟﺤﻮﺍﺋﺞ)‪.(١‬‬ ‫‪ (4)! ١٠٢‬ا اﷲ @) (‪ :‬ا در‬ ‫ﺍﻟﻘﺎﺩﺭ ﺍﻟﻤﻮﺻﻮﻑ ﺑﺎﻟﻘﺪﺭﺓ‪ ،‬ﻭﻳﺠﻮﺯ ﺃﻥ ﻳﻘﺎﻝ‪» :‬ﺇﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﻗﺎﺩﺭ« ﻓﻮﺟﺐ‬ ‫ﻫﺬﺍ ﺍﻟﻮﺻﻒ ﻟﺬﺍﺗﻪ ‪.(٢) 4‬‬ ‫ﻭﻳﻮﺻﻒ ﺍﷲ ﺑﺄﻧﻪ ﻗﺎﺩﺭ‪ ،‬ﻭﺃﻧﻪ ﻗﺪﻳﺮ‪ .‬ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺫﻟﻚ ﺃﻥ ﺃﻓﻌﺎﻝ ﺍﷲ ﺗﻮﺟﺪ‬ ‫ﻭﺗﺼﺢ ﻣﻨﻪ ﻋﻠﻢ ﺃﻧﻪ ﻗﺎﺩﺭ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻟﻮ ﻟﻢ ﻳﻮﺻﻒ ﺍﷲ ﺑﺎﻟﻘﺪﺭﺓ ﻟﻜﺎﻥ ﻭﺻﻒ ﺑﻀﺪ‬ ‫ﻗﺎﺩﺭﺍ‬ ‫ﺍﻟﻘﺪﺭﺓ ﻭﻫﻮ ﺍﻟﻌﺠﺰ ﺗﻌﺎﻟﻰ ﺍﷲ ﻋﻦ ﺫﻟﻚ‪ .‬ﻓﻠﻤﺎ ﻧﻔﻰ ﻋﻨﻪ ﺫﻟﻚ‪ ،‬ﻭﻛﺎﻥ ‬ ‫ﺑﺎﻻﺗﻔﺎﻕ ﻭﺻﻒ ﺑﻬﺎ ﻛﻤﺎ ﻭﺻﻒ ﻧﻔﺴﻪ ﺑﻬﺎ ﻣﻊ ﺍﺗﻔﺎﻕ ﺍﻷﻣﺔ ﻋﻠﻰ ﺫﻟﻚ)‪.(٣‬‬ ‫ﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺍﻟﻘﺎﺩﺭ ﻫﻮ ﺍﻟﺬﻱ ﻳﻨﻔﺬ ﺇﺭﺍﺩﺗﻪ ﻓﻴﻤﺎ ﻟﻪ ﺑﺎﻟﻘﻮﺓ‪.‬‬ ‫ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ‪ :‬ﺍﻟﻘﺎﺩﺭ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﻗﺪﺭﺓ ﻗﺎﺋﻤﺔ ﺑﻪ ﺗﺒﻴﻦ ﻣﻦ ﺍﻟﻌﺎﺟﺰ‪.‬‬ ‫ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺍﻟﻘﺎﺩﺭ ﻫﻮ ﺍﻟﺬﻱ ﻳﺠﻮﺯ ﻣﻨﻪ ﺍﻟﻔﻌﻞ‪.‬‬ ‫ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ‪ :‬ﺍﻟﻘﺎﺩﺭ ﻫﻮ ﺍﻟﺬﻱ ﻳﺼﺢ ﺃﻥ ﻳﻔﻌﻞ ﻭﺃﻥ ﻻ ﻳﻔﻌﻞ‪ ،‬ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ‬ ‫ﻣﻤﻨﻮ ﻋﺎ‪ ،‬ﻭﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻓﻌﻞ ﺍﻟﻌﺎﻟﻢ‪ ،‬ﻭﻛﺎﻥ ﻳﺼﺢ ﺃﻥ ﻻ ﻳﻔﻌﻠﻪ‪ ،‬ﻓﺼﺢ ﺃﻧﻪ ﻗﺎﺩﺭ‪.‬‬ ‫ﺍﺣﺘﺮﺍﺯﺍ ﻣﻦ ﺍﻟﻨﺎﺭ؛ ﻷﻥ ﺍﻟﻨﺎﺭ ﺗﻘﻊ ﻣﻨﻬﺎ ﺇﺣﺮﺍﻕ‪ ،‬ﻓﻼ‬ ‫‬‫ﻭﻗﻴﻞ‪ :‬ﺃﻥ ﻳﻔﻌﻞ ﻭﺃﻥ ﻻ ﻳﻔﻌﻞ‬ ‫ﻳﺠﻮﺯ ﺃﻥ ﻻ ﺗﺤﺮﻕ‪ ،‬ﻓﻠﺬﻟﻚ ﻗﻴﻞ‪ :‬ﺇﻧﻬﺎ ﻟﻴﺴﺖ ﺑﻘﺎﺩﺭﺓ)‪.(٤‬‬ ‫)‪ (١‬ﺃﻃﻔﻴﺶ‪ :‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ ،‬ﺝ ‪ ،١٧‬ﺹ ‪ ٧١١‬ ‪.٧١٢‬‬ ‫)‪ (٢‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٩٢‬‬ ‫)‪ (٣‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٣١‬‬ ‫)‪ (٤‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٣٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪196‬‬ ‫‪ (4)! ١٠٣‬ا اﷲ @) (‪ :‬اﻷول‬ ‫ﺍﺳﻢ ﻣﻦ ﺃﺳﻤﺎﺀ ﺍﷲ ﺗﻌﺎﻟﻰ ﻭﻫﻮ ﺍﻟﺬﻱ ﻛﺎﻥ ﻗﺒﻞ ﻛﻞ ﺷﻲﺀ ﺑﻼ ﺍﺑﺘﺪﺍﺀ‪ ،‬ﻭﻣﻦ‬ ‫ﻣﻌﺎﻧﻴﻪ ﺍﻟﻘﺪﻳﻢ‪.‬‬ ‫ﻭﺇﺫﺍ ﺃﻃﻠﻖ ﻟﻔﻆ ﺍﻷﻭﻝ ﻓﻼ ﻳﻨﺼﺮﻑ ﺇﻻ ﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻓﻬﻮ ﺗﻌﺎﻟﻰ ﺃﺯﻟﻲ ﺃﺑﺪﻱ)‪.(١‬‬ ‫ﻭﻳﻘﺎﻝ ﻟﻪ‪ :‬ﺃﻭﻝ؛ ﻷﻧﻪ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﺳﺎﺑﻖ ﻣﻦ ﺧﻠﻘﻪ‪ ،‬ﻭﻳﻘﺎﻝ ﻟﻪ‪ :‬ﺁﺧﺮ؛ ﻷﻧﻪ ﻟﻴﺲ‬ ‫ﻟﻪ ﻏﺎﻳﺔ ﻭﻻ ﻧﻬﺎﻳﺔ)‪.(٢‬‬ ‫ﻭﻳﻮﺻﻒ ﺍﷲ ﺑﺄﻧﻪ ﻗﺪﻳﻢ‪ ،‬ﻭﻻ ﻳﻮﺻﻒ ﺑﺄﻧﻪ ﻋﺘﻴﻖ؛ ﻷﻥ ﺍﻟﻘﺪﻳﻢ ﺍﻟﻤﺘﻘﺪﻡ‬ ‫ﺑﺎﻷﺷﻴﺎﺀ‪ ،‬ﺍﻟﺬﻱ ﻻ ﻳﺠﺮﻱ ﻋﻠﻴﻪ ﺍﻟﺤﺪﻭﺙ‪ .‬ﻭﺍﻟﻌﺘﻴﻖ ﺍﻟﺬﻱ ﻳﺠﺮﻱ ﻋﻠﻴﻪ ﺍﻟﻔﺴﺎﺩ‪،‬‬ ‫ﻭﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ ﻟﻴﺲ ﻟﻪ ﻏﺎﻳﺔ ﻭﻻ ﻧﻬﺎﻳﺔ‪.‬‬ ‫ﻭﺍﻷﺻﻮﺏ ﺃﻥ ﻳﻘﺎﻝ ﻟﻠﺒﺎﺭﺉ‪ :‬ﺇﻧﻪ ﺍﻟﻤﺘﻘﺪﻡ ﻗﺒﻞ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﻭﻻ ﻳﻘﺎﻝ‪ :‬ﺍﻟﻤﺘﻘﺪﻡ‬ ‫ﺑﺎﻷﺷﻴﺎﺀ ﻛﺎﻟﻤﻀﻄﺮ ﺇﻟﻴﻬﺎ‪ ،‬ﺍﻟﻤﻘﺪﻡ ﺑﻬﺎ‪ ،‬ﺗﻌﺎﻟﻰ ﺍﷲ ﻭﺗﻨﺰﻩ ﻋﻦ ﺫﻟﻚ؛ ﻷﻧﻪ ﺳﺒﻖ‬ ‫ﺍﻷﺷﻴﺎﺀ‪ ،‬ﻭﻫﻮ ﺍﻟﻘﺪﻳﻢ ﺑﻨﻔﺴﻪ‪ ،‬ﻻ ﺑﺸﻲﺀ ﻫﻮ ﻏﻴﺮﻩ)‪.(٣‬‬ ‫‪ (4)! ١٠٤‬ا اﷲ @) (‪ :‬اﻵ‪i‬*‬ ‫ﺍﻵﺧﺮ ﻣﻦ ﺃﺳﻤﺎﺀ ﺍﷲ ﺗﻌﺎﻟﻰ‪ .‬ﻭﺍﻵﺧﺮ ﺍﻟﺬﻱ ﻻ ﻳﻔﻨﻰ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺗﺄﻭﻳﻞ ﺍﻟﺒﺎﻗﻲ‪.‬‬ ‫ﻭﺇﺫﺍ ﺃﻃﻠﻖ ﻟﻔﻆ ﺍﻵﺧﺮ ﻓﻼ ﻳﻨﺼﺮﻑ ﺇﻻ ﷲ‪ ،‬ﻓﻬﻮ ﺗﻌﺎﻟﻰ ﺃﺯﻟﻲ ﺃﺑﺪﻱ‪.‬‬ ‫ﻗﺎﺻﺮﺍ ﻋﻦ‬ ‫‬‫ﻭﺭﻏﻢ ﺍﻟﺘﻔﺎﺳﻴﺮ ﺍﻟﺒﺸﺮﻳﺔ ﻟﻠﻔﻆ ﺍﻵﺧﺮ‪ ،‬ﻓﺈﻥ ﻋﻘﻞ ﺍﻹﻧﺴﺎﻥ ﻳﺒﻘﻰ‬ ‫ﺇﺩﺭﺍﻙ ﻛﻨﻪ ﻫﺬﻩ ﺍﻵﺧﺮﻳﺔ)‪.(٤‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٨٧‬‬ ‫‬‫)‪ (١‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫)‪ (٢‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٢٢‬‬ ‫)‪ (٣‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٢٣‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٧‬‬ ‫‬‫)‪ (٤‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫‪197‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﺻﻞ ﺍﻷﺳﻤﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ‬ ‫ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ^ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾ È Ç Æ ﴿ :‬ﺍﻟﺤﺪﻳﺪ‪ [٣ :‬ﻳﻘﻮﻝ‪:‬‬ ‫ﺃﻧﺎ ﺍﷲ ﻻ ﺳﺎﺑﻖ ﻟﻲ ﻣﻦ ﺧﻠﻘﻲ‪ ،‬ﻭﺃﻧﺎ ﺍﻵﺧﺮ؛ ﻓﻠﻴﺲ ﻟﻲ ﻏﺎﻳﺔ ﻭﻻ ﻧﻬﺎﻳﺔ‪ .‬ﻭﻗﻴﻞ‪:‬‬ ‫ﺍﻷﻭﻝ؛ ﻷﻧﻪ ﻟﻢ ﻳﺰﻝ ﻗﺒﻞ ﻛﻞ ﺷﻲﺀ‪ ،‬ﻭﺍﻵﺧﺮ؛ ﻷﻧﻪ ﻳﺒﻘﻰ ﺑﻌﺪ ﻓﻨﺎﺀ ﻛﻞ ﺷﻲﺀ)‪.(١‬‬ ‫ﻭﺍﺧﺘﻠﻒ ﺍﻟﻠﻔﻈﺎﻥ ﻓﻲ ﺍﻷﻭﻝ ﻭﺍﻵﺧﺮ؛ ﻟﻮﺟﻮﺩ ﺍﻟﻌﺎﻟﻢ‪ ،‬ﻭﻋﺪﻣﻪ‪ ،‬ﻷﻧﻪ ﻗﻴﻞ‪:‬‬ ‫ﺃﻭﻝ ﻳﺮﺍﺩ ﺑﻪ ﻛﺎﻥ‪ ،‬ﻭﻻ ﺷﻲﺀ‪ ،‬ﻓﻠﻤﺎ ﺃﺣﺪﺙ ﺍﻟﻌﺎﻟﻢ‪ ،‬ﺛﻢ ﺃﻓﻨﺎﻩ‪ ،‬ﻗﻴﻞ ﻟﻪ‪ :‬ﺁﺧﺮ؛ ﻳﺮﺍﺩ ﺑﻪ‬ ‫ﺃﻥ ﺍﻟﻌﺎﻟﻢ ﻓﻨﻲ‪ .‬ﻭﺍﻷﻭﻝ ﻫﻮ ﺍﻵﺧﺮ‪ ،‬ﻭﺍﻵﺧﺮ ﻫﻮ ﺍﻷﻭﻝ‪ ،‬ﻭﻟﻮ ﻟﻢ ﻳﺤﺪﺙ ﺍﻟﻌﺎﻟﻢ ‬ ‫ﻟﻤﺎ ﺣﺴﻦ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﻫﻮ ﺍﻵﺧﺮ‪ ،‬ﻭﺣﺴﻦ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﺍﻵﺧﺮ‪ ،‬ﻷﻧﻪ ﻳﻔﻨﻲ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﻭﻫﻮ‬ ‫ﻛﻤﺎ ﻛﺎﻥ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻟﻢ ﻳﺘﻐﻴﺮ ﺑﺤﺪﻭﺙ ﺍﻟﻌﺎﻟﻢ ﻭﻓﻨﺎﺋﻪ)‪.(٢‬‬ ‫‪ (4)! ١٠٥‬ا اﷲ @) (‪ :‬ا ‪#w‬*‬ ‫ﻣﻦ ﺃﺳﻤﺎﺀ ﺍﷲ ﺍﻟﺤﺴﻨﻰ‪ ،‬ﻭﻫﻮ ﻣﻘﺎﺑﻞ ﻟﻠﺒﺎﻃﻦ‪ ،‬ﻭﺭﺩ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪Æ ﴿ :‬‬ ‫‪] ﴾ È Ç‬ﺍﻟﺤﺪﻳﺪ‪ ،[٣ :‬ﻭﻟﻪ ﻋﺪﺓ ﻣﻌﺎﻥ‪:‬‬ ‫‪ ١‬ ﻋﺎﻟﻢ ﺑﺎﻷﺷﻴﺎﺀ ﻛﻠﻬﺎ‪ ،‬ﺣﺎﻓﻆ ﻟﻬﺎ‪ ،‬ﻣﺘﺼﺮﻑ ﻓﻴﻬﺎ ﺑﻤﺎ ﺷﺎﺀ‪.‬‬ ‫‪ ٢‬ ﻭﺟﻮﺩ ﺍﷲ ﺗﻌﺎﻟﻰ ﻇﺎﻫﺮ ﺑﺎﻟﺪﻟﻴﻞ‪ ،‬ﺑﺎﻃﻦ ﺑﺎﻟﺤﻮﺍﺱ‪.‬‬ ‫‪ ٣‬ ﺍﺳﺘﻮﻯ ﻋﻨﺪﻩ ﻣﺎ ﻇﻬﺮ ﻭﻣﺎ ﺑﻄﻦ ﻣﻦ ﺍﻟﺨﻠﻖ‪.‬‬ ‫‪ ٤‬ ﺍﻟﻐﺎﻟﺐ‪ :‬ﻳﻘﺎﻝ‪ :‬ﻇﻬﺮ ﻋﻠﻴﻬﻢ‪ ،‬ﺃﻱ‪ :‬ﻏﻠﺒﻬﻢ)‪ ،(٣‬ﻭﻭﺭﺩ ﺑﻬﺬﺍ ﺍﻟﻤﻌﻨﻰ ﻓﻲ ﺩﻋﺎﺀ‬ ‫ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪ ...» :‬ﻭﺃﻧﺖ ﺍﻟﻈﺎﻫﺮ ﻓﻠﻴﺲ ﻓﻮﻗﻚ ﺷﻲﺀ‪.(٤)«...‬‬ ‫ﻳﻘﺎﻝ‪ :‬ﻇﺎﻫﺮ ﻟﻈﻬﻮﺭ ﺻﻔﺘﻪ‪ ،‬ﻛﻤﺎ ﻳﺪﻝ ﺍﻟﺒﻨﺎﺀ ﻋﻠﻰ ﺍﻟﺒﺎﻧﻲ‪.‬‬ ‫)‪ (١‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٨٩‬‬ ‫)‪ (٢‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٩٠‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٦١٦‬‬ ‫‬‫)‪ (٣‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫)‪ (٤‬ﻣﺴﻠﻢ‪ :‬ﻛﺘﺎﺏ ﺍﻟﺬﻛﺮ ﻭﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﺘﻮﺑﺔ ﻭﺍﻻﺳﺘﻐﻔﺎﺭ‪ ،‬ﺑﺎﺏ ﻣﺎ ﻳﻘﻮﻝ ﻋﻨﺪ ﺍﻟﻨﻮﻡ ﻭﺃﺧﺬ ﺍﻟﻤﻀﺠﻊ‪،‬‬ ‫ﺹ ‪ ،١٤٥٤‬ﺭﻗﻢ ‪.٢٧١٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪198‬‬ ‫ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺍﻟﻈﺎﻫﺮ ﺍﻟﻌﺎﻟﻢ ﺑﻤﺎ ﻇﻬﺮ‪.‬‬ ‫ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ‪ :‬ﻣﻌﻨﻰ ﺍﻟﻈﺎﻫﺮ ﺃﻥ ﻣﺎ ﻳﻈﻬﺮ ﻣﻦ ﺍﻷﺷﻴﺎﺀ ﻟﻴﺲ ﺑﺄﻗﺮﺏ ﺇﻟﻴﻪ‬ ‫ﻣﻤﺎ ﺑﻄﻦ)‪.(١‬‬ ‫‪ (4)! ١٠٦‬ا اﷲ @) (‪ :‬ا ‪b6‬‬ ‫ﻣﻦ ﺃﺳﻤﺎﺀ ﺍﷲ ‪ ، 8‬ﻭﻫﻮ ﻣﻘﺎﺑﻞ ﻟﻠﻈﺎﻫﺮ‪ ،‬ﻭﺭﺩ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪Ç Æ ﴿ :‬‬ ‫‪] ﴾ Ê É È‬ﺍﻟﺤﺪﻳﺪ‪ ،[٣ :‬‬ ‫ﻭﻓﺴﺮﻩ ﺍﻟﻮﺍﺭﺟﻼﻧﻲ ﺑﺄﻧﻪ‪» :‬ﻣﺎ ﻟﻢ ﻳﺴﺒﻖ ﺇﻟﻰ‬ ‫ﺍﻟﻨﻔﻮﺱ ﻣﻌﻨﺎﻩ«‪ ،‬ﻭﻫﻮ ﺍﻟﻘﺮﻳﺐ ﻣﻦ ﻛﻞ ﺷﻲﺀ ﺑﻌﻠﻤﻪ ﻭﻗﺪﺭﺗﻪ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﺣﻤﻞ‬ ‫ﻣﺠﺎﺯﺍ‪.‬‬ ‫‬‫ﻣﻌﻨﺎﻩ ﻋﻠﻰ ﺍﻟﺤﻘﻴﻘﺔ‪ ،‬ﺑﻞ ﻳﺠﺐ ﺗﻔﺴﻴﺮﻩ‬ ‫ﻭﻣﻌﻨﻰ ﺍﻟﺒﺎﻃﻦ‪ :‬ﻳﻘﺎﻝ ﻟﻪ‪ :‬ﺑﺎﻃﻦ ﻷﻧﻪ ﺧﻔﻲ ﻋﻦ ﺃﻥ ﺗﺪﺭﻛﻪ ﺍﻟﺨﻼﺋﻖ ﺑﻜﻴﻔﻴﺔ‪،‬‬ ‫ﺃﻭ ﺗﺤﻴﻂ ﺑﻪ ﺃﻭﻫﺎﻣﻬﻢ‪ ،‬ﺃﻭ ﺗﺒﻠﻐﻪ ﺻﻔﺎﺗﻬﻢ‪.‬‬ ‫ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺍﻟﺒﺎﻃﻦ ﺍﻟﻌﺎﻟﻢ ﺑﻤﺎ ﺑﻄﻦ‪.‬‬ ‫ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺍﻟﺒﺎﻃﻦ ﺍﻟﺬﻱ ﻟﻴﺲ ﻣﺎ ﺑﻄﻦ ﻣﻦ ﺍﻷﺷﻴﺎﺀ ﺑﺄﺑﻌﺪ ﺇﻟﻴﻪ ﻣﻤﺎ ﻇﻬﺮ)‪.(٢‬‬ ‫ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ^ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾Ê É ﴿ :‬ﺍﻟﺤﺪﻳﺪ‪ [٣ :‬ﻳﻘﻮﻝ ﺍﷲ‬ ‫ﺗﻌﺎﻟﻰ‪ :‬ﺃﻧﺎ ﺍﻟﻈﺎﻫﺮ ﻇﻬﺮﺕ ﻓﻮﻕ ﺍﻟﻈﺎﻫﺮﻳﻦ ﺑﻘﻬﺮﻱ ﺍﻟﻤﺘﻜﺒﺮﻳﻦ‪ ،‬ﻭﺃﻧﺎ ﺍﻟﺒﺎﻃﻦ‪ ،‬ﻓﻠﻴﺲ ﻣﻦ‬ ‫ﺩﻭﻧﻪ ﺇﻟﻪ‪ ،‬ﻭﻻ ﻟﻲ ﻗﺎﻫﺮ؛ ﻓﺎﻟﻈﺎﻫﺮ‪ :‬ﻫﻮ ﺍﻟﻐﺎﻟﺐ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﻇﻬﺮ ﻓﻼﻥ ﻋﻠﻰ ﻓﻼﻥ ﺃﻱ‪ :‬ﻏﻠﺒﻪ‪،‬‬ ‫ﻭﺍﻟﺘﻈﺎﻫﺮ‪ :‬ﺍﻟﺘﻌﺎﻭﻥ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪] ﴾ j i h ﴿ :‬ﺍﻟﺘﺤﺮﻳﻢ‪ [٤ :‬ﺃﻱ‪ :‬ﺗﻌﺎﻭﻧﺎ ﻋﻠﻴﻪ‪.‬‬ ‫ﻭﻓﻲ ﺑﻌﺾ ﺍﻷﻗﻮﺍﻝ؛ ﻗﻴﻞ ﻟﻪ‪ :‬ﺍﻟﻈﺎﻫﺮ‪ ،‬ﺑﻈﻬﻮﺭ ﺻﻨﻌﺘﻪ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺃﻧﻪ ﻣﺤﺪﺛﻬﺎ‬ ‫ﻭﻣﺪﺑﺮﻫﺎ‪ ،‬ﻭﻛﺎﻥ ﻇﻬﻮﺭ ﺍﻟﺼﻨﻌﺔ ﻋﻨﺪ ﻇﻬﻮﺭ ﺍﻟﺼﺎﻧﻊ ﻟﻬﺎ‪ .‬ﻭﻗﻴﻞ ﻟﻪ‪ :‬ﺍﻟﺒﺎﻃﻦ؛ ﻷﻧﻪ‬ ‫ﺧﻔﻲ ﻋﻦ ﺃﻥ ﺗﺪﺭﻛﻪ ﺍﻟﺨﻼﺋﻖ ﺑﻜﻴﻔﻴﺔ‪ ،‬ﺃﻭ ﺗﺤﻴﻂ ﺑﻪ ﺃﻭﻫﺎﻣﻬﻢ ﺃﻭ ﺗﺪﺭﻛﻪ ﻋﻘﻮﻟﻬﻢ‪.‬‬ ‫)‪ (١‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٢٠‬‬ ‫)‪ (٢‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٢٠‬‬ ‫‪199‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﺻﻞ ﺍﻷﺳﻤﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ‬ ‫ﻭﻗﻴﻞ‪ :‬ﺍﻟﻈﺎﻫﺮ ﻭﺍﻟﺒﺎﻃﻦ‪ ،‬ﺃﻱ‪ :‬ﻋﻠﻤﻪ ﺑﻤﺎ ﻇﻬﺮ ﻣﻦ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﻛﻌﻠﻤﻪ ﺑﻤﺎ ﺑﻄﻦ‬ ‫ﻣﻨﻬﺎ‪ ،‬ﻭﻋﻠﻤﻪ ﺑﻤﺎ ﺑﻄﻦ ﻣﻨﻬﺎ ﻛﻌﻠﻤﻪ ﺑﻤﺎ ﻇﻬﺮ ﻣﻨﻬﺎ‪ ،‬ﻻ ﻳﺨﻔﻰ ﻋﻠﻴﻪ ﺷﻲﺀ‪ ،‬ﻓﻌﻠﻤﻪ‬ ‫ﺑﺎﻟﺴﻤﺎﻭﺍﺕ ﻭﻣﺎ ﻓﻴﻬﻦ‪ ،‬ﻭﻣﺎ ﻓﻮﻗﻬﻦ‪ ،‬ﻛﻌﻠﻤﻪ ﺑﺎﻷﺭﺍﺿﻲ‪ ،‬ﻭﻣﺎ ﻓﻴﻬﻦ‪ ،‬ﻭﻣﺎ ﺗﺤﺘﻬﻦ)‪.(١‬‬ ‫‪ (4)! ١٠٧‬ا اﷲ @) (‪ :‬ا ٴ‬ ‫*ووف‬ ‫ﺍﻟﺮﺅﻭﻑ ﻓﻲ ﻛﻼﻡ ﺍﻟﻌﺮﺏ‪ :‬ﺍﻟﺸﺪﻳﺪ ﺍﻟﺮﺣﻤﺔ ﻭﺍﺳﻌﻬﺎ‪ ،‬ﻭﺍﷲ ﺗﻌﺎﻟﻰ‪ :‬ﻫﻮ‬ ‫ﺍﻟﺮﺅﻭﻑ؛ ﻷﻧﻪ ﺍﻟﻤﺘﻨﺎﻫﻲ ﻓﻲ ﺍﻟﺮﺣﻤﺔ ﺑﻌﺒﺎﺩﻩ‪ ،‬ﻻ ﺭﺍﺣﻢ ﺃﺭﺣﻢ ﻣﻨﻪ‪ ،‬ﻭﻻ ﻏﺎﻳﺔ ﻭﺭﺍﺀ‬ ‫ﺭﺣﻤﺘﻪ‪ .‬ﺗﺒﺎﺭﻙ ﺍﷲ ﺍﻟﺮﺅﻭﻑ ﺍﻟﺮﺣﻴﻢ‪.‬‬ ‫ﻭﻓﻲ ﺭﺅﻭﻑ ﻭﺟﻮﻩ‪ :‬ﺭﺅﻭﻑ ﺑﻀﻢ ﺍﻟﻬﻤﺰﺓ ﺑﻼ ﺇﺛﺒﺎﺕ ﻭﺍﻭ‪ ،‬ﻭﺭﺃﻑ ﺑﺘﺴﻜﻴﻦ‬ ‫ﺍﻟﻬﻤﺰﺓ‪ ،‬ﻭﺭﺍﺋﻒ ﺑﻜﺴﺮ ﺍﻟﻬﻤﺰﺓ‪ ،‬ﻭﺍﻟﻠﻐﺔ ﺍﻟﻤﺸﻬﻮﺭﺓ‪ :‬ﺭﺅﻭﻑ ﺑﻔﺘﺢ ﺍﻟﺮﺍﺀ‪ ،‬ﻭﺿﻢ‬ ‫ﺍﻟﻬﻤﺰﺓ‪ ،‬ﻭﺇﺛﺒﺎﺕ ﺍﻟﻮﺍﻭ ﻋﻠﻰ ﻭﺯﻥ ﻓﻌﻮﻝ)‪.(٢‬‬ ‫‪ (4)! ١٠٨‬ا اﷲ @) (‪ :‬ا ‪L‬‪4‬‬ ‫ﺍﻟﻐﻨﻲ ﻫﻮ ﺍﷲ ﺗﻌﺎﻟﻰ ﻏﻨﻲ ﻋﻦ ﺟﻤﻴﻊ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﻓﻼ ﻳﺼﻴﺮ ﺇﻟﻴﻪ ﻣﻨﻬﺎ ﻧﻔﻊ ﻭﻻ‬ ‫ﺿﺮ‪ ،‬ﻭﻫﻮ ﺍﻟﻐﻨﻲ ﻋﻨﻬﺎ‪ .‬ﻭﻳﺠﻮﺯ ﺃﻥ ﻳﺴﻤﻰ ﺑﻪ ﺍﻟﻐﻨﻲ ﻣﻦ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺍﻟﻤﺠﺎﺯ‪ ،‬ﻗﺎﻝ‬ ‫ﺗﻌﺎﻟﻰ‪] ﴾z y x w v ﴿ :‬ﺍﻟﺒﻘﺮﺓ‪ .[٢٧٣ :‬ﻓﻐﻨﻰ ﺍﻟﺨﻠﻖ‬ ‫ﺣﺎﺩﺙ ﻣﺴﺘﻔﺎﺩ ﺑﻌﺪ ﺃﻥ ﻛﺎﻧﻮﺍ ﻏﻴﺮ ﺃﻏﻨﻴﺎﺀ‪ ،‬ﻭﻗﺪ ﻳﺰﻭﻝ ﺑﻌﺪ ﺃﻥ ﻛﺎﻥ‪ ،‬ﻭﺍﷲ ﺗﻌﺎﻟﻰ‬ ‫ﻏﻨﻲ ﻟﻢ ﻳﺰﻝ ﻭﻻ ﻳﺰﻭﻝ)‪.(٣‬‬ ‫ﺃﻳﻀﺎ ﻫﻮ ﺍﻟﺬﻱ ﻻ ﻳﺠﻮﺯ ﻋﻠﻴﻪ ﺿﺮﺭ ﻭﻻ ﻧﻔﻊ‪ ،‬ﻭﻻ ﺑﻪ ﺣﺎﺟﺔ ﺇﻟﻰ‬ ‫ﻭﺍﻟﻐﻨﻲ ‬ ‫ﺷﻲﺀ ﻣﻤﺎ ﺧﻠﻖ‪ ،‬ﻭﻫﻮ ﺍﻟﻐﻨﻲ ﻋﻦ ﻛﻞ ﺷﻲﺀ‪ ،‬ﻭﻋﻦ ﺟﻤﻴﻊ ﻣﺎ ﺧﻠﻖ)‪.(٤‬‬ ‫)‪ (١‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٩٠‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.١٦‬‬ ‫‬‫)‪ (٢‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٠٤‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٣٣‬‬ ‫‬‫)‪ (٣‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،١ ،‬ﺹ ‪.٢٩٩‬‬ ‫)‪ (٤‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٦٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪200‬‬ ‫‪ (4)! ١٠٩‬ا اﷲ @) (‪ :‬ا ‪4‬ر‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻣﻦ ﺻﻔﺎﺕ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻓﻲ ﺣﻴﻦ ﺃﻧﻪ ﻣﺬﻛﻮﺭ ﻓﻲ‬ ‫‬‫ﺍﺳﻢ ﺍﻟﻨﻮﺭ ﻳﻀﻌﻪ‬ ‫ﺃﺳﻤﺎﺀ ﺍﷲ ﺍﻟﺤﺴﻨﻰ‪ ،‬ﻭﻳﺮﻯ ﺍﻟﺴﺎﻟﻤﻲ ﺃﻧﻪ ﻳﻤﻜﻦ ﺃﻥ ﻧﺠﻤﻊ ﺍﻻﺳﻢ ﻭﺍﻟﺼﻔﺔ ﻋﻠﻰ‬ ‫ﻣﻌﻨﻰ ﻭﺍﺣﺪ‪.‬‬ ‫ﺗﻔﺴﻴﺮﺍ ﻣﺠﺎﺯ ‪‬ﻳﺎ ﻻ ﺑﺎﻟﺤﻘﻴﻘﺔ‪ ،‬ﻓﻘﻮﻟﻪ ‪{ z y ﴿ : 8‬‬‫‬‫ﻭﺍﻟﻨﻮﺭ ﻳﻔﺴﺮ‬ ‫| ﴾ ]ﺍﻟﻨﻮﺭ‪ [٣٥ :‬ﻳﻌﻨﻲ‪ :‬ﺍﻟﻬﺎﺩﻱ ﻷﻫﻞ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ‪ ،‬ﺍﻟﻤﺒﻴﻦ ﻟﻬﻢ‪،‬‬ ‫ﻻ ﻛﺴﺎﺋﺮ ﺍﻟﻬﺎﺩﻳﻦ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﻨﻮﺭ ﺍﻟﺴﻤﺎﺀ ﺑﺎﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ ﻭﺍﻟﻨﺠﻮﻡ‪ ،‬ﻭﻣﻨﻮﺭ‬ ‫ﺍﻷﺭﺽ ﺑﺎﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﻤﺆﻣﻨﻴﻦ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻋﺪﻝ ﻓﻲ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺧﺎﻟﻖ ﻧﻮﺭﻫﻤﺎ)‪.(١‬‬ ‫ﻭﺍﻟﻨﻮﺭ ﻫﻮ ﺍﻟﻬﺪﻯ ﻭﺍﻟﺒﻴﺎﻥ‪ ،‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪﴾ È Ç Æ Å Ä ﴿ :‬‬ ‫]ﺍﻟﻨﻮﺭ‪ [٣٥ :‬ﺃﻱ‪ :‬ﻳﻬﺪﻱ ﻟﻠﺤﻖ ﻣﻦ ﻳﺸﺎﺀ‪ ،‬ﻭﺍﻟﻨﻮﺭ ﻭﺍﻟﻬﺪﻯ ﻭﺍﻟﺒﻴﺎﻥ ﻭﺍﻹﻳﻤﺎﻥ ﻧﻮﺭ ﻓﻲ‬ ‫ﻗﻠﺐ ﺍﻟﻤﺆﻣﻦ‪ ،‬ﻭﺍﻟﻜﻔﺮ ﻇﻠﻢ ﻓﻲ ﻗﻠﺐ ﺍﻟﻜﺎﻓﺮ)‪.(٢‬‬ ‫ﻧﻮﺭﺍ ﻣﺜﻞ ﻫﺬﻩ ﺍﻷﻧﻮﺍﺭ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﻋﻠﻰ ﺍﻟﻨﻮﺭ ﺍﻟﺬﻱ ﻫﻮ ﻛﺒﻌﻀﻪ‬ ‫ﻭﻟﻮ ﻛﺎﻥ ﺍﷲ ‬ ‫ﺣﺠﺔ‪ ،‬ﻭﻟﻜﻦ ﺑﺎﺋﻦ ﻋﻦ ﺟﻤﻴﻊ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﻛﺎﺋﻦ ﻣﺎ ﻛﺎﻥ ﻣﻨﻬﺎ ﻟﻴﺲ ﻛﻤﺜﻠﻪ ﺷﻲﺀ ﻭﻫﻮ‬ ‫ﻓﻔﺮﻕ ﺑﻴﻦ ﻧﻔﺴﻪ ﻭﻧﻮﺭﻩ ﺑﻘﻮﻟﻪ‪﴾ È Ç Æ Å Ä ﴿ :‬‬ ‫ﺍﻟﺴﻤﻴﻊ ﺍﻟﺒﺼﻴﺮ‪ ،‬‬ ‫]ﺍﻟﻨﻮﺭ‪.[٣٥ :‬‬ ‫ﻭﺍﻟﻌﺮﺏ ﺇﺫﺍ ﻣﺪﺣﻮﺍ ﺭﺟﻼ ﻗﺎﻟﻮﺍ‪ :‬ﺃﻣﺎ ﻓﻼﻥ ﺍﻷﻧﻮﺭ‪ ،‬ﻭﻳﻘﻮﻟﻮﻥ‪ :‬ﺍﻟﻌﺎﻟﻢ ﻧﻮﺭ‬ ‫ﺍﻟﺒﻼﺩ‪ ،‬ﺃﻱ‪ :‬ﻳﻬﺘﺪﻱ ﺍﻟﻨﺎﺱ ﺑﻪ ﺇﻟﻰ ﺍﻟﺤﻖ)‪.(٣‬‬ ‫ﻭﺃﻳﻀﺎ‪:‬‬ ‫‬‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪ .٩٤٧‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٧١‬‬ ‫‬‫)‪ (١‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٤٠٣‬‬ ‫)‪ (٢‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.١٣٥‬‬ ‫)‪ (٣‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٤٠٤‬‬ ‫‪201‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﺻﻞ ﺍﻷﺳﻤﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ‬ ‫‪ (4)! ١١٠‬ا اﷲ @) (‪ :‬ا ‪A‬دي‬ ‫ﺍﻟﻬﺎﺩﻱ‪ :‬ﺍﻟﻤﺒﻴﻦ ﻟﻄﺮﻳﻖ ﺍﻟﺤﻖ ﴿ * ‪] ﴾ +‬ﺍﻟﺒﻘﺮﺓ‪ ،[٢ :‬ﺃﻱ‪ :‬ﺑﻴﺎ ﻧﺎ ﻟﻬﻢ)‪.(١‬‬ ‫‪ (4)! ١١١‬ا اﷲ @) (‪ :‬ا ‪n6‬‬ ‫ﺍﻟﺒﺎﻗﻲ ﺻﻔﺔ ﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﺗﺆﻭﻝ ﺑﻤﻌﺎﻥ؛ ﻣﻨﻬﺎ‪:‬‬ ‫‪ ١‬ ﺍﻧﺘﻔﺎﺀ ﺍﻵﺧﺮﻳﺔ‪.‬‬ ‫‪ ٢‬ ﺃﻧﻪ ﻛﺎﺋﻦ ﺑﻐﻴﺮ ﺣﺪﻭﺙ‪.‬‬ ‫‪ ٣‬ ﺃﻧﻪ ﻣﻮﺟﻮﺩ ﺑﻌﺪ ﻭﺟﻮﺩ‪.‬‬ ‫‪ ٤‬ ﺍﻟﺒﻘﺎﺀ ﻭﻋﺪﻡ ﺇﻟﺤﺎﻕ ﺍﻟﻌﺪﻡ ﺑﺎﻟﻮﺟﻮﺩ‪.‬‬ ‫ﻭﻳﻤﻜﻦ ﺃﻥ ﻧﻌﺮﻑ ﺍﻟﺒﺎﻗﻲ ﺑﺄﻧﻪ‪ :‬ﻣﺎ ﻛﺎﻥ ﻭﺟﻮﺩﻩ ﻣﻦ ﺫﺍﺗﻪ ﻭﻟﻴﺲ ﻣﻦ ﻏﻴﺮﻩ‪،‬‬ ‫ﻭﺍﻟﻤﺘﻜﻠﻤﻮﻥ ﻳﻘﻮﻟﻮﻥ‪ :‬ﻛﻞ ﻣﺎ ﺛﺒﺖ ﻗﺪﻣﻪ ﺍﺳﺘﺤﺎﻝ ﻋﺪﻣﻪ)‪.(٢‬‬ ‫‪ (4)! ١١٢‬ا اﷲ @) (‪ :‬ا ارث‬ ‫ﻗﻴﻞ ﷲ‪ :‬ﻭﺍﺭﺙ؛ ﻷﻧﻪ ﻳﺒﻘﻰ ﺑﻌﺪ ﻓﻨﺎﺀ ﺍﻟﺨﻠﻖ ﻛﻠﻬﻢ‪ ،‬ﻓﻼ ﻳﻜﻮﻥ ﻣﺎﻟﻚ ﻏﻴﺮﻩ‪،‬‬ ‫ﻛﻤﺎ ﻗﺎﻝ‪] ﴾ 5 4 3 2 1 0 / .﴿ :‬ﻣﺮﻳﻢ‪.(٣)[٤٠ :‬‬ ‫ﻓﻬﺬﻩ ﺃﺳﻤﺎﺅﻩ ﺍﻟﺘﻲ ﻭﺻﻒ ﺑﻬﺎ ﻧﻔﺴﻪ ﻓﻲ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺃﻣﺮ ﺃﻥ ﻳﺪﻋﻲ ﺑﻬﺎ ﻭﻭﺻﻔﻬﺎ‬ ‫ﻭﺑ ‪‬ﻴﻨﻬﺎ ﻓﻲ ﻛﺘﺎﺑﻪ ﻓﻘﺎﻝ‪ ﴿ :‬ﮯ ¡ ‪ª © ¨ § ¦ ¥ ¤ £ ¢‬‬ ‫« ¬ ® ¯ ‪] ﴾ ¶ μ ´ ³ ² ±°‬ﺍﻟﺤﺪﻳﺪ‪.[٢٢ :‬‬ ‫ﻟﻪ ﺍﻷﺳﻤﺎﺀ ﺍﻟﺤﺴﻨﻰ‪ ،‬ﻓﻬﻲ ﻟﻪ ﻛﻤﺎ ﻗﺎﻝ‪ :‬ﺇﻥ ﻟﻪ ﺍﻷﺳﻤﺎﺀ ﺍﻟﺤﺴﻨﻰ‪ ،‬ﻭﻧﺰﻩ ﻧﻔﺴﻪ‬ ‫ﻋﻦ ﺃﻥ ﻳﺸﺒﻪ ﺍﻟﻤﺨﻠﻮﻗﻴﻦ؛ ﻷﻥ ﺍﻟﺘﺴﺒﻴﺢ ﺗﻨﺰﻳﻪ‪ ،‬ﻭﺗﻨﺰﻳﻪ ﻋﻦ ﺍﻷﺷﺒﺎﻩ‪ ،‬ﻓﺈﻥ ﻣﺎ ﻓﻲ‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٠٦‬‬ ‫‬‫)‪ (١‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٣٠‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.١٢٤‬‬ ‫‬‫)‪ (٢‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫)‪ (٣‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٠٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪202‬‬ ‫ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﻣﺎ ﻓﻲ ﺍﻷﺭﺽ ﻳﺴﺒﺢ ﻟﻪ ﻭﻳﻨﺰﻩ ﻋﻦ ﺍﻷﺷﺒﺎﻩ‪ ،‬ﻭﺃﻥ ﻛﻞ ﻣﺎ ﻓﻲ‬ ‫ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﺩﻻﻟﺔ ﻋﻠﻴﻪ ﺃﻧﻪ ﺍﻟﺨﺎﻟﻖ‪ ،‬ﻭﻣﺎ ﺳﻮﺍﻩ ﻣﺨﻠﻮﻕ‪ .‬ﻭﺃﻥ ﺃﺳﻤﺎﺀﻩ‬ ‫ﺍﻟﺘﻲ ﺃﻣﺮ ﺃﻥ ﻳﺪﻋﻰ ﺑﻬﺎ ﻟﻢ ﺗﺰﻝ ﻟﻪ‪ ،‬ﻭﻛﻼﻡ ﺍﻟﻮﺍﺻﻒ ﻭﻫﻮ ﻣﺤﺪﺙ ﻣﺨﻠﻮﻕ‪،‬‬ ‫ﻭﺍﻟﻤﻮﺻﻮﻑ ﺑﺄﺳﻤﺎﺋﻪ ﻛﻤﺎ ﺃﻣﺮ ﻟﻢ ﻳﺰﻝ‪ ،‬ﻭﺃﺳﻤﺎﺅﻩ ﻟﻪ ﻛﻤﺎ ﻭﺻﻒ ﻓﻲ ﻛﺘﺎﺑﻪ‪ ،‬ﺗﻌﺎﻟﻰ‬ ‫ﺭﺑﻨﺎ ﻭﺟﻞ ﻋﻦ ﺷﺒﻪ ﺍﻟﻤﺨﻠﻮﻗﻴﻦ)‪.(١‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻷﺳﻤﺎﺀ ﺍﷲ ﺍﻟﺤﺴﻨﻰ‪ ،‬ﻭﻟﻢ ﻧﺬﻛﺮ ﺍﻷﺳﻤﺎﺀ‬ ‫‬‫ﻫﺬﻩ ﺑﻌﺾ ﺗﻔﺴﻴﺮﺍﺕ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‬ ‫‬‫ﺍﺳﻤﺎ‪ ،‬ﺑﻞ ﺇﻥ‬ ‫‬‫ﻛﻠﻬﺎ‪ ،‬ﻭﺍﻛﺘﻔﻴﻨﺎ ﺑﺬﻛﺮ ﻧﻤﺎﺫﺝ ﻣﻦ ﺍﻟﺘﺴﻌﺔ ﻭﺍﻟﺘﺴﻌﻴﻦ‬ ‫ﻻ ﺗﻜﺘﻔﻲ ﺑﻬﺬﻩ ﺍﻷﺳﻤﺎﺀ ﺑﻞ ﻳﻀﻴﻔﻮﻥ ﺇﻟﻴﻬﺎ ﺃﺳﻤﺎﺀ ﺃﺧﺮﻯ‪ .‬ﻭﻫﺬﺍ ﺍﻟﻘﺪﺭ ﻣﻦ‬ ‫ﺗﺼﻮﺭﺍﺗﻬﻢ ﺣﻮﻝ ﺍﻷﺳﻤﺎﺀ ﺍﻹﻟﻬﻴﺔ ﻳﻜﻔﻲ ﻟﻤﻌﺮﻓﺔ ﻣﻨﻬﺠﻬﻢ ﻓﻲ ﺍﻟﺤﺪﻳﺚ ﻋﻨﻬﺎ‪.‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٣٤٩‬ ‪.٣٥١‬‬ ‫‪203‬‬ ‫ا =< ا ‪JK‬‬ ‫ا =ت اﻹ ‪A‬‪8‬‬ ‫‪ ١١٣‬اﻹ 'ن  =ت اﻹ ‪8A‬‬ ‫ﻣﻌﺮﻓﺔ ﺻﻔﺎﺕ ﺍﷲ ﻓﻲ ﺫﺍﺗﻪ ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﻋﺸﺮﺓ ﺃﺻﻮﻝ ﻭﻫﻲ‪ :‬ﺍﻟﻌﻠﻢ ﺑﻜﻮﻧﻪ‬ ‫ﻣﻨﺰﻫﺎ ﻋﻦ ﺣﻠﻮﻝ ﺍﻟﺤﻮﺍﺩﺙ‪ ،‬ﻭﺃﻥ‬ ‫‬‫ﻣﺘﻜﻠﻤﺎ‬ ‫‬‫ﺑﺼﻴﺮﺍ‬ ‫‬‫ﺳﻤﻴﻌﺎ‬ ‫‬‫ﻣﺮﻳﺪﺍ‬ ‫‬‫ﻗﺎﺩﺭﺍ‬ ‫ﻋﺎﻟﻤﺎ ‬ ‫‬‫ﺣ ‪‬ﻴﺎ‬ ‫ﺻﻔﺎﺗﻪ ﻫﻲ ﻫﻮ‪ ،‬ﻭﺃﻧﻬﺎ ﻏﻴﺮ ﻗﺎﺋﻤﺔ ﺑﺎﻟﺬﺍﺕ‪ ،‬ﻏﻴﺮ ﻣﺘﻐﺎﻳﺮﺓ ﺑﻴﻨﻬﺎ)‪.(١‬‬ ‫ﻳﻘﺘﻀﻲ ﺍﻹﻳﻤﺎﻥ ﺑﺎﻟﺼﻔﺎﺕ ﺃﻥ ﻳﻮﺻﻒ ﺍﷲ ﺟ ‪‬ﻞ ﺟﻼﻟﻪ ﺑﺼﻔﺎﺗﻪ ﺍﻟﺘﻲ ﻭﺻﻒ‬ ‫ﺍﺳﻤﺎ ﻭﻻ ﺻﻔﺔ ﷲ ﺗﻌﺎﻟﻰ ﺇﻻ ﺑﺘﻮﻗﻴﻒ ﻣﻦ ﺍﻟﺸﺎﺭﻉ‪ ،‬ﻭﻧﻨﻔﻲ‬ ‫‬‫ﺑﻬﺎ ﻧﻔﺴﻪ؛ ﻓﻼ ﻧﺜﺒﺖ‬ ‫ﻋﻨﻪ ﻛﻞ ﺻﻔﺎﺕ ﺍﻟﻤﺤﺪﺛﻴﻦ‪ ،‬ﻭﻳﻘﺘﻀﻲ ﺍﻻﻫﺘﻤﺎﻡ ﺑﻤﺆﺩﻳﺎﺗﻬﺎ‪ ،‬ﻭﺍﻻﺑﺘﻌﺎﺩ ﻋﻦ‬ ‫ﺍﻟﺨﻮﺽ ﻓﻴﻤﺎ ﻟﻢ ﻳﺮﺩ ﻓﻴﻪ ﻧﺺ ﻗﻄﻌﻲ؛ ﻟﻤﺎ ﻓﻲ ﺫﻟﻚ ﻣﻦ ﺗﻌﺮﺽ ﻟﺬﺍﺕ ﺍﷲ ﺗﻌﺎﻟﻰ‬ ‫ﺑﻤﺎ ﻻ ﻳﻠﻴﻖ‪ ،‬ﻭﻋﺪﻡ ﺍﻟﺠﺪﻭﻯ ﻓﻲ ﺍﻟﺴﻠﻮﻙ‪ ،‬ﻭﺍﻻﺑﺘﻌﺎﺩ ﻋﻦ ﻳﺴﺮ ﺍﻟﺪﻳﻦ‪ ،‬ﺇﻥ ﻓﻲ‬ ‫ﺍﻟﺸﺮﻉ ﻣﺎ ﻳﻐﻨﻲ ﻋﻦ ﻫﺬﻩ ﺍﻟﺘﻔﺼﻴﻼﺕ ﻭﺍﻹﻟﺰﺍﻣﺎﺕ‪ ،‬ﻛﻤﺎ ﻧﺒ‪‬ﻪ ﺇﻟﻴﻪ ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪.‬‬ ‫ﺇﺿﺎﻓﺔ ﺇﻟﻰ ﻋﺠﺰ ﺍﻟﻤﺨﻠﻮﻕ ﻋﻦ ﺇﺩﺭﺍﻙ ﻛﻨﻪ ﺍﻟﺨﺎﻟﻖ‪ ،‬ﻭﻗﺼﻮﺭ ﺍﻟﻠﻐﺔ ﻋﻦ ﺍﻟﺘﻌﺒﻴﺮ ﻋﻦ‬ ‫ﻋﻈﻤﺔ ﺍﷲ ﺗﻌﺎﻟﻰ ﻭﺟﻼﻟﻪ)‪.(٢‬‬ ‫‪ (4)! ١١٤‬ا =‬ ‫ﺍﻟﺼﻔﺔ ﻫﻲ ﻣﺎ ﺩﻟﺖ ﻋﻠﻰ ﺍﻟﺬﺍﺕ ﻣﻊ ﺍﻋﺘﺒﺎﺭ ﻣﻌﻨﻰ ﻳﻮﺻﻒ ﺑﻪ ﺍﻟﺬﺍﺕ‪.‬‬ ‫)‪ (١‬ﺍﻟﺠﻴﻄﺎﻟﻲ‪ :‬ﻗﻨﺎﻃﺮ ﺍﻟﺨﻴﺮﺍﺕ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢١٧‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٩٨٢‬‬ ‫‬‫)‪ (٢‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪204‬‬ ‫ﻭﻋﻨﺪ ﺍﻟﻨﺤﺎﺓ ﺍﻟﺼﻔﺔ ﻭﺍﻟﻮﺻﻒ ﺑﻤﻌﻨﻰ ﻭﺍﺣﺪ‪ ،‬ﻭﺇﻃﻼﻕ ﺍﻟﺼﻔﺎﺕ ﻭﺍﺭﺩ ﻓﻲ‬ ‫ﻭﺍﻟﺴﻨ‪‬ﺔ‪.‬‬ ‫‪‬‬‫ﺍﻟﻘﺮﺁﻥ‬ ‫ﻭﺍﻟﺼﻔﺔ ﻣﺜﻞ ﺍﻻﺳﻢ‪ ،‬ﻫﻲ ﻣﺎ ﺑﺎﻥ ﺑﻪ ﺍﻟﺸﻲﺀ ﻣﻦ ﻏﻴﺮﻩ ﻋﻠﻰ ﻣﺎ ﻫﻮ ﺑﻪ ﻓﻲ ﺫﺍﺗﻪ‬ ‫ﻭﻧﻔﺴﻪ‪ ،‬ﺳﻮﺍﺀ ﻭﺻﻔﻪ ﺍﻟﻮﺍﺻﻔﻮﻥ ﺃﻭ ﻟﻢ ﻳﺼﻔﻮﻩ‪.‬‬ ‫ﻭﺍﻟﻔﺮﻕ ﺑﻴﻦ ﺍﻟﺼﻔﺔ ﻭﺍﻻﺳﻢﻛﻤﺎ ﺑ ‪‬ﻴﻨﻪ ﺍﻟﺴﺎﻟﻤﻲﻫﻮ ﺃﻥ ﺍﻟﺼﻔﺔ ﻣﺎ ﺩﻝ ﻋﻠﻰ‬ ‫ﺍﻟﺬﺍﺕ‪ ،‬ﻣﻊ ﺍﻋﺘﺒﺎﺭ ﻣﻌﻨﻰ ﺗﻮﺻﻒ ﺑﻪ ﺍﻟﺬﺍﺕ‪ ،‬ﻭﺃﻣﺎ ﺍﻻﺳﻢ ﻓﻬﻮ ﻣﺎ ﺩﻝ ﻋﻠﻰ ﺍﻟﺬﺍﺕ‬ ‫ﻣﻦ ﻏﻴﺮ ﺍﻋﺘﺒﺎﺭ ﻣﻌﻨﻰ ﺗﻮﺻﻒ ﺑﻪ ﺍﻟﺬﺍﺕ؛ ﻭﻟﻴﺴﺎ ﻣﺘﺒﺎﻳﻨﻴﻦ‪ ،‬ﻓﻴﻤﻜﻦ ﺃﻥ ﻳﺠﺘﻤﻊ‬ ‫ﺍﻻﺳﻢ ﻭﺍﻟﺼﻔﺔ ﻓﻲ ﺍﻟﻠﻔﻆ ﺍﻟﻮﺍﺣﺪ ﻓﻬﻲ ﻓﻲ ﺣﻖ ﺍﷲ ﻋﻴﻦ ﺫﺍﺗﻪ)‪.(١‬‬ ‫ﺍﻟﺼﻔﺎﺕ ﻓﻲ ﺣﻖ ﺍﷲ ﺗﻌﺎﻟﻰ ﻫﻲ ﺍﻟﻤﻌﺎﻧﻲ ﻏﻴﺮ ﺍﻟﻤﺒﺎﻳﻨﺔ ﻟﻠﺬﺍﺕ‪ ،‬ﻭﻫﻲ ﻣﺼﺎﺩﺭ‬ ‫ﺍﺷﺘﻖ ﻣﻨﻬﺎ ﺍﻷﺳﻤﺎﺀ ﻋﻠﻰ ﺻﻴﻐﺔ ﺍﺳﻢ ﺍﻟﻔﺎﻋﻞ‪ ،‬ﺃﻭ ﺍﻟﺼﻔﺔ ﺍﻟﻤﺸﺒﻬﺔ‪ ،‬ﻣﺜﻞ ﺍﻟﻌﺎﻟﻢ‬ ‫ﻣﻦ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺍﻟﻤﺮﻳﺪ ﻣﻦ ﺍﻹﺭﺍﺩﺓ)‪.(٢‬‬ ‫‪ ! ١١٥‬ل ا =ت‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺃﻥ ﺻﻔﺎﺕ ﺍﷲ ﺍﻟﺬﺍﺗﻴﺔ ﻫﻲ ﺫﺍﺗﻪ‪ ،‬ﻻ ﺷﻲﺀ ﺯﺍﺋﺪ ﻋﻠﻴﻪ‪،‬‬ ‫‬‫ﻣﺬﻫﺐ‬ ‫ﻭﻣﺪﻟﻮﻝ ﺍﻟﺼﻔﺎﺕ ﺃﺯﻟﻲ ﻗﺪﻳﻢ ﺫﺍﺗﻲ‪ .‬ﻭﺻﻔﺎﺕ ﺍﷲ ﺗﻌﺎﻟﻰ ﻫﻲ ﻋﻴﻦ ﺫﺍﺗﻪ ﻻ ﻏﻴﺮﻩ‪،‬‬ ‫ﻭﻟﻴﺴﺖ ﻣﻌﺎﻧﻲ ﻗﺎﺋﻤﺔ ﺑﺬﺍﺗﻪ ﻣﻐﺎﻳﺮﺓ ﻟﻬﺎ‪ ،‬ﺑﻞ ﻫﻲ ﻣﻌﺎﻥ ﺍﻋﺘﺒﺎﺭﻳﺔ‪ ،‬ﻟﻴﺲ ﻟﻬﺎ ﻭﺟﻮﺩ‬ ‫ﺯﺍﺋﺪ ﻋﻠﻰ ﺍﻟﺬﺍﺕ ﻣﺒﺎﻳﻦ ﻟﻬﺎ‪ ،‬ﺳﻮﻯ ﺃﻧﻬﺎ ﺗﺪﻝ ﻋﻠﻰ ﻧﻔﻲ ﺃﺿﺪﺍﺩﻫﺎ‪ ،‬ﻭﻫﺬﺍ ﺳﻠﺐ‬ ‫ﻟﺘﻌﺪﺩ ﺍﻟﻘﺪﻣﺎﺀ‪ ،‬ﻭﻟﻴﺲ ﺗﻌﻄﻴﻼ ﻟﺼﻔﺔ ﻭﺭﺩ ﺑﻬﺎ ﺍﻟﻨﺺ‪ ،‬ﺑﻞ ﻳﺠﺐ ﻭﺻﻒ ﺍﷲ ﺗﻌﺎﻟﻰ‬ ‫ﺑﻜﻞ ﻭﺻﻒ ﻭﺻﻒ ﻧﻔﺴﻪ ﺑﻪ ﻭﺇﺛﺒﺎﺕ ﺫﻟﻚ)‪.(٣‬‬ ‫)‪ (١‬ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﺍﻟﻤﺸﺎﺭﻕ‪ ،‬ﺹ ‪.٢٢٨‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٩٨٢‬‬ ‫‬‫)‪ (٢‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫ﺃﻳﻀﺎ‪ :‬ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﺍﻟﻤﺸﺎﺭﻕ‪ ،‬ﺹ ‪ ٢٢٩‬ ‪.٢٣٠‬‬ ‫)‪ (٣‬ﺍﻟﺤﺎﺭﺛﻲ‪ :‬ﺍﻟﻌﻘﻮﺩ ﺍﻟﻔﻀﻴﺔ‪ ،‬ﺹ ‪ .٢٨٥‬ﻭﺍﻧﻈﺮ ‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﺮﻭﺍﺣﻲ‪ :‬ﻧﺜﺎﺭ ﺍﻟﺠﻮﻫﺮ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣١‬‬ ‫‬‫ﻋﺒﺪ ﺍﻟﻜﺎﻓﻲ‪ :‬ﺍﻟﻤﻮﺟﺰ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.١٤٣‬‬ ‫‪205‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﺻﻞ ﺍﻷﺳﻤﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ‬ ‫‪ ١١٦‬أ‪?n‬م ا =ت‬ ‫ﺗﻌﺪﺩﺕ ﺗﻘﺴﻴﻤﺎﺕ ﺍﻟﺼﻔﺎﺕ ﺍﻹﻟﻬﻴﺔ ﻭﻓﻖ ﺍﻋﺘﺒﺎﺭﺍﺕ؛ ﺃﻫﻤﻬﺎ‪:‬‬ ‫ﺍﻟﺘﻘﺴﻴﻢ ﺍﻷﻭﻝ‪ :‬ﺻﻔﺎﺕ ﻭﺍﺟﺒﺔ‪ ،‬ﻭﺟﺎﺋﺰﺓ‪ ،‬ﻭﻣﺴﺘﺤﻴﻠﺔ‪.‬‬‫‬ ‫ﺍﻟﺘﻘﺴﻴﻢ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺻﻔﺎﺕ ﺫﺍﺗﻴﺔ ﻭﺻﻔﺎﺕ ﻓﻌﻠﻴﺔ‪ ،‬ﻭﺻﻔﺎﺕ ﺫﺍﺗﻴﺔ ﺑﺎﻋﺘﺒﺎﺭ‪،‬‬‫‬ ‫ﻭﻓﻌﻠﻴﺔ ﺑﺎﻋﺘﺒﺎﺭ‪.‬‬ ‫ﺍﻟﺘﻘﺴﻴﻢ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺻﻔﺎﺕ ﺫﺍﺗﻴﺔ‪ ،‬ﻭﺻﻔﺎﺕ ﻓﻌﻠﻴﺔ‪.‬‬‫‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﻭﻳﺮﻯ ﺍﻟﻘﻄﺐ‬ ‫‬‫ﻭﺍﻟﺘﻘﺴﻴﻢ ﺍﻷﺧﻴﺮ ﻫﻮ ﺍﻷﻛﺜﺮ ﺷﻬﺮﺓ ﻭﺗﺪﺍﻭﻻ ﻋﻨﺪ‬ ‫ﺃﻃﻔﻴﺶ ﺃﻥ ﺃﺻﻠﻪ ﻣﺸﺮﻗﻲ‪ .‬ﻭﻳﻨﺴﺐ ﺇﻟﻰ ﺍﻟﻤﻐﺎﺭﺑﺔ ﺃﻧﻬﻢ ﻻ ﻳﻘﺴﻤﻮﻥ ﺍﻟﺼﻔﺎﺕ‬ ‫ﻭﻟﻜﻦ ﻳﻌﺘﺒﺮﻭﻧﻬﺎ ﺫﺍﺗﻴﺔ‪ ،‬ﻭﻣﺎ ﺩﻝ ﻋﻠﻰ ﺍﻷﻓﻌﺎﻝ ﻓﻬﻮ ﻛﻠﻪ ﻓﻌﻞ ﻓﻘﻂ‪ ،‬ﺩﻭﻥ ﺍﻋﺘﺒﺎﺭﻩ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺍﻷﻭﺍﺋﻞ ﻓﻲ ﺍﻟﻘﺮﻭﻥ ﺍﻟﺜﻼﺛﺔ ﺍﻷﻭﻟﻰ‪.‬‬ ‫‬‫ﺃﻳﻀﺎ ﻣﺎ ﻛﺎﻥ ﻋﻠﻴﻪ‬ ‫ﺻﻔﺔ‪ ،‬ﻭﻫﻮ ‬ ‫ﻭﻳﺒﺪﻭ ﺃﻥ ﺍﻟﺘﻘﺴﻴﻢ ﻛﺎﻥ ﺑﻌﺪ ﻫﺬﻩ ﺍﻟﻔﺘﺮﺓ ﻓﻲ ﺍﻟﻤﺸﺮﻕ ﻭﺍﻟﻤﻐﺮﺏ‪.‬‬ ‫ﻭﺗﺒﻌﺎ ﻟﺘﻌﺪﺩ ﺍﻟﺘﻘﺴﻴﻤﺎﺕ ﻳﻨﺘﺞ ﺃﺣﻴﺎ ﻧﺎ ﺍﺧﺘﻼﻑ ﻓﻲ ﺗﺼﻨﻴﻒ ﺍﻟﺼﻔﺎﺕ ﺿﻤﻦ‬ ‫‬ ‫ﻫﺬﻩ ﺍﻷﻗﺴﺎﻡ‪.‬‬ ‫ﻭﻗﺪ ﻭﺭﺩ ﻓﻲ ﺑﻌﺾ ﺍﻟﻤﺼﺎﺩﺭ ﺗﻘﺴﻴﻤﺎﺕ ﺃﺧﺮﻯ ﻳﺒﺪﻭ ﻓﻴﻬﺎ ﺍﻟﺘﺄﺛﺮ ﺑﺎﻷﺷﺎﻋﺮﺓ‬ ‫ﻣﺜﻞ‪ :‬ﺍﻟﺼﻔﺎﺕ ﺍﻟﺨﺒﺮﻳﺔ‪ ،‬ﻭﺍﻟﻨﻔﺴﻴﺔ‪ ،‬ﻭﺍﻟﻤﻌﻨﻮﻳﺔ)‪.(١‬‬ ‫‪ ١١٧‬ا ‪ 8?F‬اﻷول‪ :‬ا =ت ا ا‪ 6Q‬وا ‪a‬ة وا '?‪8/F‬‬ ‫ﺗﻘﺴﻢ ﺍﻟﺼﻔﺎﺕ ﺑﺎﻋﺘﺒﺎﺭ ﻣﺎ ﻳﺠﺐ ﻓﻲ ﺣﻖ ﺍﷲ ﺗﻌﺎﻟﻰ ﺇﻟﻰ ﺛﻼﺙ‪:‬‬ ‫‪ ١‬ ﺻﻔﺎﺕ ﻭﺍﺟﺒﺔ‪ :‬ﻭﻫﻲ ﺍﻟﺘﻲ ﻻ ﻳﺘﺼﻮﺭ ﻧﻔﻴﻬﺎ ﻋﻦ ﺍﷲ ﺗﻌﺎﻟﻰ ﻣﻄﻠﻘﺎ ﻓﻲ ﺍﻷﺯﻝ‬ ‫ﺃﻭ ﺍﻟﺤﺎﺿﺮ ﺃﻭ ﺍﻷﺑﺪ‪ ،‬ﻭﻻ ﺍﺟﺘﻤﺎﻋﻬﺎ ﻣﻊ ﺿﺪﻫﺎ‪ ،‬ﻭﻟﻮ ﺍﺧﺘﻠﻒ ﺍﻟﻤﺤﻞ‪ ،‬ﻣﺜﻞ‬ ‫ﺍﻟﻌﻠﻢ ﻭﺍﻟﻘﺪﺭﺓ‪ ،‬ﻭﻫﻲ ﺍﻟﺼﻔﺎﺕ ﺍﻟﺬﺍﺗﻴﺔ‪.‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٩٨١‬‬ ‫‬‫)‪ (١‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪206‬‬ ‫‪ ٢‬ ﺻﻔﺎﺕ ﺟﺎﺋﺰﺓ‪ :‬ﻫﻲ ﺍﻟﺘﻲ ﻳﻤﻜﻦ ﻧﻔﻴﻬﺎ ﻋﻦ ﺍﷲ ﺗﻌﺎﻟﻰ ﻓﻲ ﺍﻷﺯﻝ ﺩﻭﻥ‬ ‫ﺍﻟﺤﺎﺿﺮ ﻭﺍﻟﻤﺴﺘﻘﺒﻞ‪ ،‬ﺃﻭ ﺇﺫﺍ ﺍﺧﺘﻠﻒ ﺍﻟﻤﺤﻞ‪ ،‬ﻭﻳﻮﺻﻒ ﺑﻬﺎ ﺍﷲ ﺗﻌﺎﻟﻰ ﺇﻥ‬ ‫ﻓﻌﻠﻬﺎ‪ ،‬ﻭﻻ ﻳﻮﺻﻒ ﺑﻬﺎ ﺇﻥ ﻟﻢ ﻳﻔﻌﻠﻬﺎ‪ ،‬ﻛﺎﻟﺨﻠﻖ ﻭﺍﻟﺮﺯﻕ‪ ،‬ﻭﻫﻲ ﺍﻟﺼﻔﺎﺕ‬ ‫ﺍﻟﻔﻌﻠﻴﺔ‪.‬‬ ‫‪ ٣‬ ﺻﻔﺎﺕ ﻣﺴﺘﺤﻴﻠﺔ‪ :‬ﻫﻲ ﺍﻟﺼﻔﺎﺕ ﺍﻟﺘﻲ ﺗﻀﺎﺩ ﺍﻟﻮﺍﺟﺒﺔ‪ ،‬ﻟﻤﺎ ﺗﻔﻴﺪﻩ ﻣﻦ ﻧﻘﺺ‬ ‫ﻭﻧﻔﻲ ﺍﻟﻜﻤﺎﻝ)‪.(١‬‬ ‫‪ ١١٨‬ا =ت ا ا‪6Q‬‬ ‫ﺍﻟﻮﺍﺟﺐ ﻓﻲ ﺣﻘﻪ ﺗﻌﺎﻟﻰ ﻫﻮ ﻣﺎ ﻳﺘﺮﺗﺐ ﻋﻠﻰ ﺛﺒﻮﺗﻪ ﻟﻪ ﻛﻤﺎﻝ‪ ،‬ﻭﻋﻠﻰ ﻋﺪﻣﻪ‬ ‫ﻧﻘﺺ ﻭﻣﺤﺎﻝ‪ ،‬ﻛﺠﻤﻴﻊ ﺻﻔﺎﺕ ﺍﻟﺬﺍﺕ ﻣﻦ ﺣﻴﺎﺓ ﻭﻋﻠﻢ ﻭﻣﺎ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﺍﻟﻮﺟﻮﺩ‬ ‫ﻭﺍﻟﻮﺣﺪﺍﻧﻴﺔ ‬ ‫ﻭﺍﻟﻘ ﺪﻡ ﻭﻋﺪﻡ ﺍﻟﻤﺜﻞ ﻓﻲ ﺍﻟﺬﺍﺕ ﻭﺍﻷﻓﻌﺎﻝ‪.‬‬ ‫ﻭﻣﻦ ﺃﻣﺜﻠﺔ ﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ‪:‬‬ ‫• ﺍﻟﻮﺣﺪﺍﻧﻴﺔ‪.‬‬ ‫ﺪﻡ‪.‬‬ ‫• ‬ ‫ﺍﻟﻘ ‬ ‫• ﺍﻟﺒﻘﺎﺀ‪.‬‬ ‫• ﻋﺪﻡ ﺍﻟﻤﺜﻞ‪] ﴾ 3 2 1 ﴿ .‬ﺍﻟﺸﻮﺭﻯ‪.[١١ :‬‬ ‫ﻭﻗﺪ ﺳﺒﻖ ﺃﻥ ﺃﺷﺮﻧﺎ ﺇﻟﻰ ﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ ﻓﻴﻤﺎ ﻗﺒﻞ‪.‬‬ ‫ﻭﻳﻮﺻﻒ ﺍﻹﻟﻪ ﺑﺠﻤﻴﻊ ﻣﺎ ﻭﺻﻒ ﺑﻪ ﻧﻔﺴﻪ ﻣﻦ ﻏﻴﺮ ﺗﻜﻴﻴﻒ ﻭﻻ ﺗﺸﺒﻴﻪ ﻭﻻ‬ ‫ﺗﻤﺜﻴﻞ ﻭﻻ ﺗﺤﺪﻳﺪ)‪.(٢‬‬ ‫)‪ (١‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٩٨٦‬‬ ‫)‪ (٢‬ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪ :‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.١١٣‬‬ ‫‪207‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﺻﻞ ﺍﻷﺳﻤﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ‬ ‫ﻭﻳﺠﺐ ﻋﻠﻰ ﻛﻞ ﻋﺎﻗﻞ ﺳﺎﻟﻢ ﻋﻘﻠﻪ ﻣﻦ ﺍﻵﻓﺎﺕ؛ ﺃﻥ ﻳﻌﺘﻘﺪ ﺃﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺇﻟﻪ‬ ‫ﻭﺍﺣﺪ ﻻ ﺷﺮﻳﻚ ﻟﻪ‪ ،‬ﻣﺘﻔﺮﺩ ﻻ ﻧﺪ ﻟﻪ‪ ،‬ﻗﺪﻳﻢ ﻻ ﺃﻭﻝ ﻟﻪ‪ ،‬ﻣﺴﺘﻤﺮ ﺍﻟﻮﺟﻮﺩ ﻻ ﺁﺧﺮ‬ ‫ﻟﻪ‪ ،‬ﻟﻴﺲ ﺑﺠﺴﻢ ﻣﺼﻮﺭ‪ ،‬ﻭﻻ ﺑﺠﻮﻫﺮ ﻣﻘﺪﺭ‪ ،‬ﻭﻻ ﻳﻤﺎﺛﻞ ﺍﻷﺟﺴﺎﻡ‪ ،‬ﻭﻻ ﻳﺠﺰﺋﻪ‬ ‫ﺍﻷﻗﺴﺎﻡ‪ ،‬ﻭﻻ ﺗﺤﻠﻪ ﺍﻟﺠﻮﺍﻫﺮ ﻭﺍﻷﻋﺮﺍﺽ‪ ،‬ﻭﻻ ﺗﺤﻮﻳﻪ ﺍﻷﻗﻄﺎﺭ ﻭﺍﻟﺠﻬﺎﺕ‪ ،‬ﻭﻻ‬ ‫ﻣﻨﺰﻩ ﻋﻦ ﺍﻟﺘﻐﻴﻴﺮ ﻭﺍﻻﻧﺘﻘﺎﻝ‪ ،‬ﻭﺍﻻﺗﺼﺎﻝ‬ ‫‬‫ﺗﻜﺘﻨﻔﻪ ﺍﻷﺭﺽ ﻭﻻ ﺍﻟﺴﻤﺎﻭﺍﺕ‪،‬‬ ‫ﻭﺍﻻﻧﻔﺼﺎﻝ‪ ،‬ﺣﻲ ﻗﺎﺩﺭ‪ ،‬ﺟﺒﺎﺭ ﻗﺎﻫﺮ‪ ،‬ﻻ ﻳﻌﺘﺮﻳﻪ ﻋﺠﺰ ﻭﻻ ﻗﺼﻮﺭ‪ ،‬ﻭﻻ ﻳﻮﻫﻨﻪ ﻟﻐﺐ‬ ‫ﻭﻻ ﻓﺘﻮﺭ‪ ،‬ﻭﻻ ﺗﺄﺧﺬﻩ ﺳﻨﺔ ﻭﻻ ﻧﻮﻡ‪ ،‬ﻟﻪ ﺍﻟﻤﻠﻚ ﻭﺍﻟﻤﻠﻜﻮﺕ‪ ،‬ﻭﺍﻟﻌﺰﺓ ﻭﺍﻟﺠﺒﺮﻭﺕ‪،‬‬ ‫ﻋﺎﻟﻢ ﺑﺠﻤﻴﻊ ﺍﻟﻤﻌﻠﻮﻣﺎﺕ‪ ،‬ﻣﺤﻴﻂ ﺑﺨﻠﻘﻪ ﻣﻦ ﺗﺨﻮﻡ ﺍﻷﺭﺽ ﺇﻟﻰ ﺃﻋﻠﻰ‬ ‫ﺍﻟﺴﻤﺎﻭﺍﺕ‪ ،‬ﻻ ﻳﻌﺰﺏ ﻋﻨﻪ ﻣﺜﻘﺎﻝ ﺫﺭﺓ ﻓﻲ ﺍﻷﺭﺽ ﻭﻻ ﻓﻲ ﺍﻟﺴﻤﺎﺀ)‪.(١‬‬ ‫ﺇﻥ ﻛﻞ ﻣﺎ ﻭﺻﻒ ﺍﷲ ﺑﻪ ﻧﻔﺴﻪ ﻣﻦ ﺍﻟﺼﻔﺎﺕ ﺍﻟﺘﻲ ﺟﺎﺀ ﺫﻛﺮﻫﺎ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﻓﺈﻧﻤﺎ‬ ‫ﻳﺨﺒﺮ ﺃﻧﻪ ﻫﻮ ﺍﻟﺨﺎﻟﻖ‪ ،‬ﻭﺃﻧﻪ ﻫﻮ ﺍﻟﺮﺍﺯﻕ‪ ،‬ﻭﺃﻧﻪ ﻫﻮ ﺍﻟﻌﺎﻟﻢ‪ ،‬ﻭﺃﻧﻪ ﻫﻮ ﺍﻟﺴﻤﻴﻊ‪ ،‬ﻭﺃﻧﻪ‬ ‫ﻫﻮ ﺍﻟﺒﺼﻴﺮ‪ ،‬ﻭﺃﻧﻪ ﻫﻮ ﺍﻟﻘﺎﺩﺭ‪ ،‬ﻭﺟﻤﻴﻊ ﻣﺎ ﻭﺻﻒ ﺑﻪ ﻧﻔﺴﻪ ﻛﻤﺎ ﻭﺻﻒ‪ ،‬ﻟﻢ ﻳﺰﻝ‬ ‫ﻛﻤﺎ ﻭﺻﻒ ﺑﻪ ﻧﻔﺴﻪ‪.‬‬ ‫ﺇﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﻭﺻﻒ ﻧﻔﺴﻪ ﻓﻲ ﻛﺘﺎﺑﻪ ﺃﻧﻪ ﺳﻤﻴﻊ ﺑﺼﻴﺮ ﻋﻠﻴﻢ ﻭﺃﺷﺒﺎﻩ ﺫﻟﻚ‪،‬‬ ‫ﻭﻭﺻﻒ ﻧﻔﺴﻪ ﺃﻧﻪ ﻳﺨﻠﻖ ﻭﻳﺮﺯﻕ ﻭﻳﻐﻔﺮ ﻭﻳﺮﺣﻢ ﻭﺃﺷﺒﺎﻩ ﺫﻟﻚ‪.‬‬ ‫ﺳﻤﻌﺎ ﻫﻮ ﻏﻴﺮﻩ‪ ،‬ﻭﻻ ﺃﻥ ﻟﻪ‬ ‫‬‫ﻭﻭﺻﻒ ﻧﻔﺴﻪ ﺃﻧﻪ ﺍﻟﺴﻤﻴﻊ ﺍﻟﺒﺼﻴﺮ‪ ،‬ﻻ ﺃﻥ ﻟﻪ‬ ‫ﺑﺼﺮﺍ ﻫﻮ ﻏﻴﺮﻩ‪.‬‬ ‫‬ ‫ﻋﻠﻤﺎ ﻳﻌﻨﻲ ﺃﻧﻪ ﻋﺎﻟﻢ ﺑﺎﻷﺷﻴﺎﺀ ﻓﻬﻮ ﺍﻟﻌﺎﻟﻢ ﻭﺍﻟﻘﺎﺩﺭ ﻻ ﺑﻤﻌﻨﻰ‬ ‫ﻭﻛﺬﻟﻚ ﺃﻥ ﷲ ‬ ‫ﻋﻠﻤﺎ ﻭﻗﺪﺭﺓ ﻫﻤﺎ ﻏﻴﺮﻩ)‪.(٢‬‬ ‫ﺃﻥ ﻟﻪ ‬ ‫)‪ (١‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٢٥٥‬ ‪.٢٥٦‬‬ ‫)‪ (٢‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺹ ‪ ٣٤٥‬ ‪.٣٤٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪208‬‬ ‫‪ ١١٩‬ا =ت ا ‪a‬ة‬ ‫ﺍﻟﺠﺎﺋﺰ ﻓﻲ ﺣﻖ ﺍﷲ ﺗﻌﺎﻟﻰ ﻫﻮ ﻛﻞ ﻭﺻﻒ ﻻ ﻳﺘﺮﺗﺐ ﻋﻠﻰ ﻭﺟﻮﺩﻩ ﻭﻋﻠﻰ‬ ‫ﻋﺪﻣﻪ ﻧﻘﺺ ﻓﻲ ﺣﻖ ﺍﷲ ‪ . 8‬ﻭﻳﻨﻄﺒﻖ ﻫﺬﺍ ﻋﻠﻰ ﺻﻔﺎﺕ ﺍﻷﻓﻌﺎﻝ‪ ،‬ﻣﺜﻞ ﺍﻟﺨﻠﻖ‬ ‫ﻭﺍﻹﻓﻨﺎﺀ ﻭﺍﻹﻋﺎﺩﺓ)‪.(١‬‬ ‫ﻳﻘﻮﻝ ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﺍﻟﺼﻔﺎﺕ ﺍﻟﺠﺎﺋﺰﺓ ﻫﻲ‪ :‬ﻛﻞ ﺻﻔﺔ ﺟﺎﺯ ﺃﻥ ﺗﺠﺎﻣﻊ ﺿﺪﻫﺎ ﻓﻲ‬ ‫ﺍﻟﻮﺟﻮﺩ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﺘﺼﻒ ﺑﻬﺎ ﺍﻟﺒﺎﺭﻱ ﺗﻌﺎﻟﻰ ﻓﻲ ﺍﻷﺯﻝ‪ ،‬ﻭﺇﻧﻤﺎ ﻳﺘﺼﻒ ﺑﻬﺎ ﻓﻴﻤﺎ‬ ‫ﻻ ﻳﺰﺍﻝ)‪.(٢‬‬ ‫‪ ١٢٠‬ا =ت ا '?‪8/F‬‬ ‫ﺍﻟﻤﺴﺘﺤﻴﻞ ﻫﻮ ﻣﺎ ﻻ ﻳﺘﻔﻖ ﻭﺟﻮﺩﻩ‪ ،‬ﻭﻻ ﻳﺴﺘﻘﻴﻢ ﻛﻮﻧﻪ‪ ،‬ﻭﻻ ﻳﺘﺼﻮﺭ ﻓﻲ ﺍﻟﻌﻘﻞ‬ ‫ﻭﺟﻮﺩﻩ‪ ،‬ﻭﻳﻘﺎﺑﻠﻪ ﺍﻟﻮﺍﺟﺐ‪.‬‬ ‫ﻭﺍﻟﻤﺴﺘﺤﻴﻞ ﻓﻲ ﺣﻖ ﺍﷲ ﺗﻌﺎﻟﻰ ﻛﻞ ﻧﻘﺺ ﻭﺿﺪ ﻟﺼﻔﺎﺕ ﺍﻟﻜﻤﺎﻝ‪ .‬ﻭﻳﺠﺐ‬ ‫ﻋﻠﻰ ﺍﻟﻤﺆﻣﻦ ﺃﻥ ﻳﻌﺘﻘﺪ ﺍﺳﺘﺤﺎﻟﺔ ﺍﺗﺼﺎﻑ ﺍﷲ ﺗﻌﺎﻟﻰ ﺑﺘﻠﻚ ﺍﻟﺼﻔﺎﺕ؛ ﻷﻧﻬﺎ ﺗﻨﺎﻗﺾ‬ ‫ﺧﺼﺎﺋﺺ ﺍﻷﻟﻮﻫﻴﺔ‪ ،‬ﻭﻣﺤﺎﻝ ﺃﻥ ﻳﻌﺘﻘﺪ ﺃﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻳﻄﺮﺃ ﻋﻠﻴﻪ ﺍﻟﺤﺪﻭﺙ‬ ‫ﻭﺍﻟﻌﺪﻡ ﻭﺍﻟﺘﻐﻴﻴﺮ ﻭﺍﻟﻔﻨﺎﺀ ﻓﻲ ﺍﻟﺤﺎﻝ ﻭﺍﻷﺯﻝ)‪.(٣‬‬ ‫ﻭﻻ ﻳﻮﺻﻒ ﺍﷲ ﺑﻔﻮﻕ‪ ،‬ﻭﻻ ﺑﺄﺳﻔﻞ‪ ،‬ﻭﻻ ﺻﻌﺪ‪ ،‬ﻭﻻ ﻧﺰﻝ‪ ،‬ﻭﻻ ﻗﺎﻡ‪ ،‬ﻭﻻ ﻗﻌﺪ‪،‬‬ ‫ﻭﻻ ﺍﺳﺘﻴﻘﻆ‪ ،‬ﻭﻻ ﻧﺎﻡ‪ ،‬ﻭﻻ ﻏﻔﻞ‪ ،‬ﻭﻻ ﻟﻬﺎ‪ ،‬ﻭﻻ ﺫﻫﻞ‪ ،‬ﻭﻻ ﺷﻚ‪ ،‬ﻭﻻ ﺟﻬﻞ‪ ،‬ﻭﻻ‬ ‫ﻫﻮﻯ‪ ،‬ﻭﻻ ﻋﺸﻖ‪ ،‬ﻭﻻ ﺟﻦ‪ ،‬ﻭﻻ ﺷﻔﻖ‪ ،‬ﻭﻻ ﺃﺳﻒ‪ ،‬ﻭﻻ ﻧﺪﻡ‪ ،‬ﻭﻻ ﻭﺟﺪ ﺑﻌﺪ‬ ‫ﻋﺪﻡ‪ ،‬ﻭﻻ ﺷﻌﺮ ﺑﻌﺪ ﺟﻬﻞ‪.‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢١٢‬‬ ‫‬‫)‪ (١‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫)‪ (٢‬ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﺍﻟﻤﺸﺎﺭﻕ‪ ،‬ﺹ ‪.٢٣١‬‬ ‫)‪ (٣‬ﺍﻟﺠﻴﻄﺎﻟﻲ‪ :‬ﻗﻮﺍﻋﺪ ﺍﻹﺳﻼﻡ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٨‬‬ ‫‪209‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﺻﻞ ﺍﻷﺳﻤﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ‬ ‫ﻭﻻ ﻳﻘﺎﻝ ﻓﻴﻪ‪ :‬ﻓﻘﻴﻪ‪ ،‬ﻭﻻ ﺧﻄﻴﺐ‪ ،‬ﻭﻻ ﻓﺼﻴﺢ‪ ،‬ﻭﻻ ﺃﺩﻳﺐ‪ ،‬ﻭﻻ ﺑﻠﻴﻎ‪ ،‬ﻭﻻ ﺃﺭﻳﺐ‪،‬‬ ‫ﻭﻻ ﺷﺠﺎﻉ‪ ،‬ﻭﻻ ﺳﺨﻲ‪ ،‬ﻭﻻ ﻛﺎﻣﻞ‪ ،‬ﻭﻻ ﺫﻛﻲ‪ ،‬ﻭﻻ ﻓﺎﺿﻞ‪ ،‬ﻭﻻ ﺯﻛﻲ‪ ،‬ﻭﻻ ﺣﺴﻦ‪،‬‬ ‫ﻭﻻ ﺟﻤﻴﻞ‪ ،‬ﻭﻻ ﻓﻄﻦ‪ ،‬ﻭﻻ ﻧﺒﻴﻞ‪ ،‬ﻭﻻ ﺻﺪﻳﻖ‪ ،‬ﻭﻻ ﺧﻠﻴﻞ‪ ،‬ﻭﻻ ﺷﺮﻳﻒ‪ ،‬ﻭﻻ ﺭﻓﻴﻊ‪،‬‬ ‫ﻭﻻ ﻓﻬﻴﻢ‪ ،‬ﻭﻻ ﻇﺮﻳﻒ‪ ،‬ﻭﻻ ﺻﺎﻟﺢ‪ ،‬ﻭﻻ ﻧﻈﻴﻒ‪ ،‬ﻭﻻ ﻣﺘﺤﻤﻞ‪ ،‬ﻭﻻ ﺻﺒﻮﺭ‪ ،‬ﻭﻻ ﻣﺘﻴﻦ‪،‬‬ ‫ﻭﻻ ﻭﻗﻮﺭ‪ ،‬ﻭﻻ ﻣﺤﺐ‪ ،‬ﻭﻻ ﻭﺍﻓﻖ‪ ،‬ﻭﻻ ﺳﺎﻛﺖ‪ ،‬ﻭﻻ ﻧﺎﻃﻖ‪ ،‬ﻭﻻ ﺿﺎﺣﻚ‪ ،‬ﻭﻻ ﻣﻐﺘﺎﻅ‪.‬‬ ‫ﻭﻻ ﻳﻮﺻﻒ ﺳﺒﺤﺎﻧﻪ ﺑﺎﻟﺸﻬﻮﺓ‪ ،‬ﻭﻻ ﺍﻟﻜﺴﻞ‪ ،‬ﻭﻻ ﺍﻟﺨﻠﻮﺓ‪ ،‬ﻭﻻ ﺍﻟﻔﺮﺍﻍ‪ ...،‬ﻭﻻ‬ ‫ﻳﻘﺎﻝ‪ :‬ﻋﺎﻗﻞ‪ ،‬ﻷﻥ ﺍﻟﻌﻘﻞ ﻣﺄﺧﻮﺫ ﻣﻦ ﻋﻘﺎﻝ ﺍﻟﺒﻌﻴﺮ‪ ،‬ﻭﻻ ﻳﻘﺎﻝ‪ :‬ﺳﺨﻲ؛ ﻷﻥ ﺍﻟﺴﺨﺎﺀ‬ ‫ﻣﻦ ﺍﻟﻠﻴﻦ‪.‬‬ ‫ﻭﻻ ﻳﻘﺎﻝ‪ :‬ﻋﺰﻡ ﺍﷲ ﺑﺎﻟﺨﻴﺮ‪ ،‬ﻭﻻ ﻳﻘﺎﺱ ﺭﺑﻨﺎ ﺑﺄﺣﺪ ﻣﻦ ﺧﻠﻘﻪ‪ ،‬ﻭﻻ ﻳﺒﺎﻫﻰ ﺑﻌﺪﺩ‪،‬‬ ‫ﻭﻻ ﺑﻐﺎﻳﺔ ﻭﻻ ﺃﻣﺪ‪ ،‬ﻭﻻ ﻳﻮﺻﻒ ﺑﺎﻟﻮﺟﻪ‪ ،‬ﻭﻻ ﺍﻟﻜﻴﻒ‪ ،‬ﻭﻻ ﺍﻷﻳﻦ‪ ،‬ﻭﻻ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﻻ‬ ‫ﺍﻟﻴﺪﻳﻦ‪ ،‬ﻭﻻ ﺍﻟﻜﻒ‪ ،‬ﻭﻻ ﺍﻟﻴﻤﻴﻦ‪ ،‬ﻭﻻ ﻳﻘﺎﻝ‪ :‬ﺣﻮﺍﻩ ﻣﻜﺎﻥ‪ ،‬ﻭﻻ ﺧﻼ ﻣﻨﻪ ﻣﻜﺎﻥ‪ ،‬ﻭﻻ‬ ‫ﻓﺎﺭﻗﻪ ﻣﻜﺎﻥ‪ .‬ﻛﺎﻥ ﺳﺒﺤﺎﻧﻪ ﻗﺒﻞ ﺍﻟﻤﻜﺎﻥ‪ ،‬ﻭﻫﻮ ﻣﺴﺘﻐﻦﻋﻦ ﺍﻟﻤﻜﺎﻥ‪.‬‬ ‫ﻭﻗﺎﻝ ﻣﺤﻤﺪ ﺑﻦ ﻣﺤﺒﻮﺏ ﺑﻦ ﺍﻟﺮﺣﻴﻞ ‪ : 5‬ﻣﻦ ﻗﺎﻝ‪ :‬ﺇﻥ ﷲ ‬ ‫ﻳﺪﺍ ﻛﻴﺪ‬ ‫ﺍﻟﻤﺨﻠﻮﻗﻴﻦ ﻓﻘﺪ ﺃﺷﺮﻙ ﺑﺎﷲ‪ ،‬ﻭﻻ ﻳﻨﺒﻐﻲ ﻷﺣﺪ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﻟﻢ ﻓﻌﻞ ﺭﺑﻨﺎ ﺫﻟﻚ؟ ﻷﻧﻪ‬ ‫ﻗﺎﻝ‪] ﴾ Å Ä Ã Â Á À ﴿ :‬ﺍﻷﻧﺒﻴﺎﺀ‪ ،[٢٣ :‬ﻭﻻ ﻳﻮﺻﻒ ﺭﺑﻨﺎ ﺑﺎﻟﻔﺮﺡ‬ ‫ﻭﻻ ﺍﻟﺴﺮﻭﺭ‪ ،‬ﻭﻻ ﻳﻘﺎﻝ‪ :‬ﺃﻓﺴﺪ ﺇﺫﺍ ﺧﻠﻖ ﺍﻟﻔﺴﺎﺩ‪.‬‬ ‫ﻭﻣﺼﻮﺭﺍ‪ ،‬ﻭﺭﺍﺯﻗﺎ‪ ،‬ﻭﺧﺎﻟﻘﺎ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ ﻣﻦ‬ ‫‬‫ﻭﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﻟﻢ ﻳﺰﻝ ﺑﺎﺭ ﺋﺎ‪،‬‬ ‫ﺻﻔﺎﺕ ﺍﻷﻓﻌﺎﻝ؛ ﻷﻥ ﺫﻟﻚ ﻳﻮﺟﺐ ﻗﺪﻡ ﺍﻟﻔﻌﻞ ﻓﻲ ﺍﻷﺯﻝ‪ ،‬ﻭﺍﷲ ‪ : 4‬ﻟﻢ ﻳﺰﻝ ﻭﻻ‬ ‫ﺷﻲﺀ ﻣﻌﻪ ﺛﻢ ﺃﺣﺪﺙ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﻓﻬﻲ ﻣﺤﺪﺛﺔ‪ ،‬ﻭﺇﺫﺍ ﺷﺎﺀ ﺃﻓﻨﺎﻫﺎ‪ ،‬ﻭﺇﺫﺍ ﺷﺎﺀ ﺃﻋﺎﺩﻫﺎ‪.‬‬ ‫ﻭﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﻣﺎ ﺃﺑﺼﺮ ﺍﷲ ﺑﻌﺒﺎﺩﻩ‪ ،‬ﻣﺎ ﺃﻋﻠﻢ ﺍﷲ‪ ،‬ﻭﻣﺎ ﺃﻗﺪﺭ ﺍﷲ‪ ،‬ﻭﻣﺎ‬ ‫ﺃﺣﻜﻤﻪ‪ ،‬ﻭﻣﺎ ﺃﻟﻄﻔﻪ‪ ،‬ﻭﻣﺎ ﺃﻛﺮﻣﻪ‪ ،‬ﻭﻣﺎ ﺃﺣﻠﻤﻪ‪ ،‬ﻭﻣﺎ ﺃﻗﺪﺭﻩ‪ ،‬ﻭﻣﺎ ﺃﺑﺼﺮﻩ‪ ،‬ﻷﻥ ﻫﺬﺍ‬ ‫ﺍﻟﺘﻌﺠﺐ ﻣﻨﻔﻲ ﻋﻦ ﺍﷲ ‪ 8‬ﻋﻦ ﺻﻔﺎﺕ ﺍﻟﻤﺨﻠﻮﻗﻴﻦ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪210‬‬ ‫ﻭﻻ ﻳﺠﻮﺯ ﺍﻟﺘﻌﺠﺐ ﻓﻲ ﺍﻷﻓﻌﺎﻝ‪ ،‬ﻭﻻ ﻓﻲ ﺻﻔﺎﺕ ﺍﻟﺬﺍﺕ‪ ،‬ﻭﻳﺠﻮﺯ ﺃﻥ ﻳﻘﺎﻝ‪:‬‬ ‫ﻣﺎ ﺃﺣﺴﻦ ﺻﻨﻊ ﺍﷲ ﻭﺗﺪﺑﻴﺮﻩ)‪.(١‬‬ ‫ﻭﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﻣﺎ ﺃﺣﺴﻦ ﻋﻠﻤﻪ‪ ،‬ﻭﻗﺪﺭﺗﻪ‪ ،‬ﻭﻋﺰﺗﻪ؛ ﻷﻥ ﻫﺬﻩ ﺻﻔﺎﺕ‬ ‫ﺍﻟﺬﺍﺕ‪ ،‬ﻭﻷﻧﻬﺎ ﻓﻲ ﺍﻷﻓﻌﺎﻝ ﻣﺪﺡ ﻭﺗﻌﻈﻴﻢ‪ ،‬ﻭﻓﻲ ﺻﻔﺎﺕ ﺍﻟﺬﺍﺕ ﺗﺼﻐﻴﺮ‪.‬‬ ‫ﻭﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﻣﺎ ﺃﺟﺮﺃ ﻓﻼ ﻧﺎ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﻟﻰ؛ ﻓﺈﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﺃﻋﺰ ﻣﻦ ﺃﻥ‬ ‫ﻳﺘﺠﺮﺃ ﻋﻠﻴﻪ‪.‬‬ ‫ﻭﻣﺪﺑﺮﺍ‪،‬‬ ‫‬‫‬ ‫ﺣﺎﻓﻈﺎ‬ ‫ﻭﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﻘﺎﻝ ﷲ‪ :‬ﻳﺎ ﺧﻴﺮ ﺍﻷﺻﺤﺎﺏ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻌﻨﻲ‬ ‫ﻭﻳﻜﺮﻩ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﻟﻮﻻ ﺍﷲ ﻭﻓﻼﻥ‪ ،‬ﻭﻟﻜﻦ ﻳﻘﺎﻝ‪ :‬ﻟﻮﻻ ﺍﷲ ﺛﻢ ﻓﻼﻥ‪ ،‬ﻓﻘﺪ ﺃﺟﺎﺯﻩ‬ ‫‬ ‫ﺃﺑﻮ ﻣﺤﻤﺪ ‪ ، 5‬ﻭﻻ ﻳﺠﻮﺯ ﻋﻠﻴﻪ ﺍﻟﻄﻤﺄﻧﻴﻨﺔ ﺇﻟﻰ ﺍﻟﺸﻲﺀ‪ ،‬ﻭﻻ ﻳﻘﺎﻝ‪ :‬ﻫﺬﺍ ﻫﻴﻦ‬ ‫ﻋﻠﻴﻪ‪ ،‬ﻭﻫﺬﺍ ﺷﺪﻳﺪ ﻋﻠﻴﻪ)‪.(٢‬‬ ‫ﻭﻻ ﻳﻘﺎﻝ‪ :‬ﺍﺣﺘﺠﺐ ﺑﻘﺪﺭﺗﻪ ﻋﻦ ﺃﻋﻴﻦ ﺍﻟﻨﺎﻇﺮﻳﻦ؛ ﻷﻥ ﺍﻟﻘﺪﺭﺓ ﻟﻴﺲ ﻫﻲ ﻏﻴﺮﻩ‬ ‫ﻭﻟﻴﺲ ﻫﻮ ﻣﻤﻦ ﻳﺘﻮﺍﺭﻯ ﻭﻳﺤﺘﺠﺐ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﻮﺻﻒ ﺍﷲ ﺑﺎﻟﺮﺃﻱ؛ ﻷﻥ ﺍﻟﺮﺃﻱ‬ ‫ﺃﻥ ﻳﺮﻯ ﺍﻟﺸﻲﺀ ﺑﻌﺪ ﺍﻟﺸﻲﺀ‪ ،‬ﻭﻫﻮ ﺃﻥ ﻳﺒﺪﻭ ﻟﻪ ﺑﻌﺪ ﺃﻥ ﻟﻢ ﻳﻜﻦ)‪.(٣‬‬ ‫ﻭﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﻟﻢ ﻋﻠﻢ ﺍﷲ؟ ﻭﻣﺘﻰ ﻋﻠﻢ ﺍﷲ؟ ﻭﻛﺬﻟﻚ ﻣﺎ ﻛﺎﻥ ﻣﻦ‬ ‫ﺻﻔﺎﺕ ﺍﻟﺬﺍﺕ‪.‬‬ ‫ﻭﻻ ﻳﻘﺎﻝ‪ :‬ﺇﻥ ﺍﷲ ﻳﺤﺬﺭ‪ ،‬ﻭﻻ ﻳﺨﺎﻑ‪ ،‬ﻭﻻ ﻳﺨﺸﻰ ﺇﻻ ﻋﻠﻰ ﻣﻌﻨﻰ ﺍﻟﻌﻠﻢ‪ .‬ﻭﻓﻲ‬ ‫ﻗﻮﻟﻪ‪] ﴾ ~ } | { z ﴿ :‬ﺍﻟﻜﻬﻒ‪ ،[٨٠ :‬ﺃﻱ‪ :‬ﻓﻌﻠﻤﻨﺎ‪.‬‬ ‫ﻭﻻ ﻳﻘﺎﻝ‪ :‬ﺇﻥ ﺍﷲ ﻳﻈﻦ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻈﻦ ﻳﺠﻲﺀ ﺑﻤﻌﻨﻰ ﺍﻟﻌﻠﻢ؛ ﻷﻥ ﺍﻟﻈﻦ‬ ‫ﻳﺠﻲﺀ ﺑﻤﻌﻨﻰ ﺍﻟﺸﻚ‪ ،‬ﻭﺑﻤﻌﻨﻰ ﺍﻟﻌﻠﻢ‪ ،‬ﻓﺎﻟﺸﻚ ﻻ ﻳﺠﻮﺯ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﻟﻰ‪.‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪١٨٢‬‬ ‫‬‫)‪ (١‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٢٨٠‬ ‪.٢٨٢‬‬ ‫ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬ ‫)‪ (٢‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٨٢‬‬ ‫)‪ (٣‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٤٧٤‬‬ ‫‪211‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﺻﻞ ﺍﻷﺳﻤﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ‬ ‫ﻭﻻ ﻳﻘﺎﻝ‪ :‬ﺇﻥ ﺍﷲ ﻳﺮﺟﻮ؛ ﻷﻥ ﺍﻟﺮﺟﺎﺀ ﻗﺪ ﻳﻜﻮﻥ ﻋﻠﻰ ﺍﻟﺨﻮﻑ ﻭﺍﻟﻄﻤﻊ‪ ،‬ﻭﺫﻟﻚ‬ ‫ﻣﻨﻔﻲ ﻋﻦ ﺍﷲ ﺗﻌﺎﻟﻰ‪.‬‬ ‫ﻭﻻ ﻳﻘﺎﻝ‪ :‬ﺇﻧﻪ ﻳﺘﺨﻴﺮ ﻋﻠﻰ ﻋﺒﺎﺩﻩ‪ ،‬ﻭﻻ ﻳﺘﻠﻄﻒ ﻟﻬﻢ‪ ،‬ﻭﻻ ﻳﺘﻮﺩﺩ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﺇﻧﻪ‬ ‫ﻟﻄﻴﻒ ﺑﻬﻢ‪ ،‬ﻭﺃﻧﻪ ﻭﺩﻭﺩ‪.‬‬ ‫ﻭﻻ ﻳﻘﺎﻝ‪ :‬ﺇﻧﻪ ﺃﺷﻔﻖ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﻻ ﻳﻘﺎﻝ‪ :‬ﺇﻧﻪ ﻏﻠﻴﻆ ﻋﻠﻰ ﺍﻟﻜﻔﺎﺭ‪ ،‬ﻭﻻ ﻋﻨﻴﻒ‪،‬‬ ‫ﻛﻤﺎ ﻗﻴﻞ‪ :‬ﺇﻧﻪ ﻏﻀﺐ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﻻ ﻳﻘﺎﻝ‪ :‬ﺇﻥ ﺷﻴ ﺌﺎ ﺃﺷﺪ ﻋﻠﻴﻪ ﻣﻦ ﺷﻲﺀ‪ ،‬ﻭﻻ ﺷﻲﺀ‬ ‫ﺃﻫﻮﻥ ﻋﻠﻴﻪ ﻣﻦ ﺷﻲﺀ‪ ،‬ﻭﻻ ﻳﻮﺻﻒ ﺑﺎﻟﻌﺠﻠﺔ)‪.(١‬‬ ‫ﻭﻻ ﻳﻮﺻﻒ ﺍﷲ ﺗﻌﺎﻟﻰ ﺑﺎﻟﻌﻨﺎﻳﺔ ﻭﻻ ﺑﺎﻟﻨﺼﺢ‪ ،‬ﺃﻭ ﻳﻘﺎﻝ‪ :‬ﺃﻭﺟﺐ ﻭﻛﺘﺐ ﻋﻠﻰ‬ ‫ﻧﻔﺴﻪ‪ ،‬ﻭﻻ ﻳﻘﺎﻝ‪ :‬ﻗﺎﻡ ﺍﷲ ﺑﻚ ﻭﻻ ﻗﻌﺪ ﺑﻚ‪ ،‬ﻭﻻ ﺳﻜﻦ ﺑﻚ‪ ،‬ﻭﻻ ﺣﺮﻙ ﺑﻚ‪ ،‬ﻭﻣﺎ‬ ‫ﻛﺎﻥ ﻣﺜﻠﻪ ﻓﻌﻠﻰ ﻗﻴﺎﺳﻪ‪ .‬ﻭﻻ ﻳﻘﺎﻝ‪ :‬ﻣﺎ ﺩﻋﺎ ﺍﷲ ﻛﺬﺍ ﻭﻛﺬﺍ؟ ﻭﻻ ﻳﻘﺎﻝ ﻓﻲ ﺷﻲﺀ‪ :‬ﺇﻥ ﺍﷲ‬ ‫ﺍﺣﺘﺎﺝ ﺇﻟﻴﻪ ﺇﺫﺍ ﻓﻌﻠﻪ‪ .‬ﻭﻻ ﻳﻘﺎﻝ‪ :‬ﻣﺎ ﺻﻴﺮﻩ ﺇﻟﻰ ﻫﺬﺍ ﺍﻟﻔﻌﻞ ﻷﻣﺮ ﻻ ﻳﻔﻌﻠﻪ ﺛﻢ ﻓﻌﻠﻪ‪.‬‬ ‫ﻭﻻ ﻳﻘﺎﻝ‪ ،‬ﻓﻴﻤﺎ ﻧﻔﻰ ﺍﷲ ﻋﻦ ﻧﻔﺴﻪ ﻣﻦ ﺍﻟﻈﻠﻢ‪ :‬ﺍﻋﺘﺬﺭ؛ ﻷﻥ ﺍﻟﻤﻌﺘﺬﺭ ﺍﻟﺬﻱ‬ ‫ﺟﻮﺯ ﺑﻌﻀﻬﻢ‪ :‬ﺍﻋﺘﺬﺭ‪ ،‬ﻋﻠﻰ ﻏﻴﺮ‬ ‫ﻟﻴﺲ ﻟﻪ ﻋﻠﻰ ﻣﺎ ﺃﺿﻴﻒ ﺇﻟﻴﻪ ﺷﻮﺍﻫﺪ ﻧﺎﻓﻴﺔ‪ ،‬ﻭﻗﺪ ‬ ‫ﻣﺎ ﻳﻔﻌﻠﻪ ﻣﻦ ﺍﻋﺘﺬﺍﺭ ﺍﻟﺨﻠﻖ ﻋﻠﻰ ﺍﻟﺘﻌﻈﻴﻢ‪.‬‬ ‫ﻭﻻ ﻳﻘﺎﻝ‪ :‬ﺇﻧﻪ ﻣﺸﻐﻮﻝ؛ ﻷﻥ ﻣﻦ ﺷﻐﻠﻪ ﺷﻲﺀ ﻣﻨﻌﻪ ﻋﻦ ﻏﻴﺮﻩ‪ ،‬ﻭﺍﷲ ﺗﻌﺎﻟﻰ‬ ‫ﻻ ﻳﺸﻐﻠﻪ ﺷﺄﻥ ﻋﻦ ﺷﺄﻥ‪ .‬ﻭﻻ ﻳﻘﺎﻝ‪ :‬ﺇﻥ ﷲ ﻓﻲ ﺻﻨﺎﻋﺘﻪ‪ ،‬ﻭﻻ ﻫﺬﺍ ﺻﻨﺎﻋﺔ ﺍﷲ‪ .‬ﻭﻻ‬ ‫ﻳﻘﺎﻝ‪ :‬ﻳﻤﺲ ﺍﷲ ﺷﻴ ﺌﺎ‪ ،‬ﻭﻻ ﻳﻤﺴﻪ ﺷﻲﺀ‪ ،‬ﻭﻻ ﻳﺤﻞ ﻓﻲ ﺷﻲﺀ‪ ،‬ﻭﻻ ﻳﺤﻠﻪ ﺷﻲﺀ‪ ،‬ﻭﻻ‬ ‫ﻳﻘﺮﺏ ﻫﻮ ﻣﻦ ﺷﻲﺀ ﻗﺮﺏ ﺍﻟﻤﺴﺎﻓﺔ‪ ،‬ﻭﻻ ﻳﻘﺮﺏ ﻣﻨﻪ ﺷﻲﺀ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﻘﻮﻝ ﻓﻲ‬ ‫ﺍﻟﺒﻌﺪ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻤﻌﻨﻰ‪.‬‬ ‫‬ ‫ﻭﻳﺠﻮﺯ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﺇﻥ ﺍﷲ ﺧﺎﻟﻖ ﻛﻞ ﺷﻲﺀ‪ ،‬ﻭﻻ ﻳﻘﺎﻝ‪ :‬ﻫﺬﺍ ﻭﻟﺪ ﺍﷲ‪ ،‬ﻭﻻ ﺍﺑﻦ‬ ‫ﺍﷲ‪ ،‬ﻭﻻ ﺯﻭﺟﺔ ﺍﷲ‪ ،‬ﻭﻻ ﺑﻨﺎﺕ ﺍﷲ؛ ﻷﻧﻪ ﺧﻠﻘﻬﻢ‪ ،‬ﻛﻤﺎ ﻳﻘﺎﻝ‪ :‬ﺃﺭﺽ ﺍﷲ ﻭﺳﻤﺎﺋﻪ‪،‬‬ ‫ﺟﻤﻴﻌﺎ‪ ،‬ﻭﻟﻜﻦ ﻳﻘﺎﻝ‪ :‬ﻋﺒﺎﺩ ﺍﷲ‪.‬‬ ‫‬‫ﻷﻧﻪ ﺧﻠﻖ ﺫﻟﻚ‬ ‫)‪ (١‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٤٧٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪212‬‬ ‫ﻭﻛﺬﻟﻚ‪ :‬ﻫﻮ ﺧﺎﻟﻖ ﺟﻤﻴﻊ ﺍﻟﺠﻮﺍﺭﺡ‪ ،‬ﻭﻻ ﻳﻘﺎﻝ‪ :‬ﻫﺬﻩ ﻋﻴﻦ ﺍﷲ‪ ،‬ﻭﻻ ﻳﺪﻩ‪ ،‬ﻭﻻ‬ ‫ﺭﺟﻠﻪ‪ ،‬ﻭﻻ ﻣﺎ ﺃﺷﺒﻪ ﻫﺬﺍ‪ ،‬ﻓﻼ ﻳﺠﻮﺯ ﺇﺿﺎﻓﺘﻪ ﺇﻟﻴﻪ‪.‬‬ ‫ﻭﻛﻞ ﻣﺎ ﻳﺴﺘﻘﺒﺢ ﻓﻼ ﻳﺠﻮﺯ ﻋﻠﻰ ﺍﷲ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻣﺤﺘﻤﻞ ﺍﻟﻤﻌﻨﻰ؛ ﻷﻥ ﺍﻟﻘﻮﻝ‬ ‫ﻓﻲ ﻫﺬﺍ‪ ،‬ﺇﻧﻤﺎ ﻫﻮ ﺗﺴﻠﻴﻢ‪ ،‬ﻭﺃﻣﻮﺭ ﻣﻮﺿﻮﻋﺔ ﻻ ﻋﻠﻰ ﻗﻴﺎﺱ ﻭﺗﺸﺒﻴﻪ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﺃﻥ‬ ‫ﻳﻀﺎﻑ ﺇﻟﻰ ﺍﷲ ﺇﻻ ﻣﺎ ﺣﺴﻦ ﻣﻦ ﺍﻷﺳﻤﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ‪.‬‬ ‫ﻭﻻ ﻳﻮﺻﻒ ﺍﷲ ﺑﺎﻟﺼﻌﻮﺩ‪ ،‬ﻭﻻ ﺑﺎﻟﻨﺰﻭﻝ‪ ،‬ﻭﻻ ﻳﻘﺎﻝ‪ :‬ﺣﻮﺍﻩ ﻣﻜﺎﻥ‪ ،‬ﻭﻻ ﺧﻼ‬ ‫ﻣﻨﻪ ﻣﻜﺎﻥ‪ ،‬ﻭﻻ ﻓﺎﺭﻗﻪ ﻣﻜﺎﻥ‪ ،‬ﻭﻻ ﻭﺻﻔﻪ ﻣﻜﺎﻥ‪ ،‬ﻭﻻ ﻳﻮﺻﻒ ﺑﺎﻟﻘﻴﺎﻡ ﻭﺍﻟﻘﻌﻮﺩ‪،‬‬ ‫ﻭﻻ ﺍﻟﻜﺴﻞ ﻭﻻ ﺍﻟﺘﻮﺍﻧﻲ‪ ،‬ﻭﻻ ﺍﻟﺨﻠﻖ‪ ،‬ﻭﻻ ﺍﻟﻔﺘﺮﺓ‪ ،‬ﻭﻻ ﺍﻟﺸﻬﻮﺓ‪ ،‬ﻭﻻ ﺍﻟﻐﻔﻠﺔ‪ ،‬ﻭﻻ‬ ‫ﺍﻟﻠﻬﻮ‪ ،‬ﺑﻞ ﺧﻠﻘﻪ ﻟﺠﻤﻴﻊ ﻣﺎ ﺧﻠﻖ ﺻﻼﺡ ﻣﻨﻪ ﻻ ﻓﺴﺎﺩ‪ ،‬ﻋﺪﻝ ﻣﻨﻪ ﻻ ﺟﻮﺭ)‪.(١‬‬ ‫ﻭﻻ ﻳﻮﺻﻒ ﺑﺎﻟﻀﺠﺮ‪ ،‬ﻷﻥ ﺍﻟﻀﺠﺮ ﺍﻏﺘﻤﺎﻡ‪ ،‬ﻭﻓﻴﻪ ﻛﻼﻡ ﻭﺗﻀﺠﺮ‪ ،‬ﻭﻻ‬ ‫ﻳﻮﺻﻒ ﺑﺎﻟﻤﻠﻞ ﻭﻻ ﺍﻟﺴﺂﻣﺔ‪ ،‬ﻭﻛﺜﻴﺮ ﻣﻤﺎ ﻭﺻﻒ ﺍﷲ ﺑﻪ ﻧﻔﺴﻪ ﻻ ﻳﺪﺧﻞ ﻓﻲ ﺃﺳﻤﺎﺋﻪ‬ ‫ﺍﻟﺤﺴﻨﻰ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻔﻌﻞ ﻣﻀﺎﻓﺎ ﺇﻟﻴﻪ‪.‬‬ ‫ﻭﻻ ﺗﺠﻮﺯ ﻋﻠﻰ ﺍﷲ ﺍﻷﻳﻨﻴﺔ ﻭﺍﻟﻠﻤﻴﺔ‪ ،‬ﻭﺍﻟﻜﻴﻔﻴﺔ؛ ﻷﻥ ﺍﻷﻳﻨﻴﺔ‪ :‬ﺳﺆﺍﻝ ﻋﻦ‬ ‫ﺍﻟﻤﻜﺎﻥ‪ ،‬ﻭﻣﻦ ﻛﺎﻥ ﻟﻪ ﻣﻜﺎﻥ ﻓﻠﻪ ﺣﺪ‪ ،‬ﻭﺍﻟﻤﺤﺪﻭﺩ ﻣﺨﻠﻮﻕ‪.‬‬ ‫ﻭﺍﻟﻠﻤﻴﺔ‪ :‬ﻃﻠﺐ ﻟﻠﻌﻠﺔ ﻛﻘﻮﻝ ﺍﻟﻘﺎﺋﻞ ﻟﻤﺎ ﻛﺎﻥ ﻛﺬﺍ‪ ،‬ﻭﺇﻧﻤﺎ ﻳﻘﺎﻝ‪ :‬ﻟﻤﺎ ﻟﻢ ﻳﻜﻦ‪ ،‬ﻓﻜﺎﻥ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﻜﻴﻔﻴﺔ‪ :‬ﻓﻬﻮ ﺍﺳﺘﺨﺒﺎﺭ ﻋﻦ ﺍﻟﻬﻴﺌﺔ‪ ،‬ﻭﺍﻟﺼﻮﺭﺓ ﻭﺍﻟﻠﻮﻥ‪ ،‬ﻭﺍﷲ ﺗﻌﺎﻟﻰ‬ ‫ﻻ ﻫﻴﺌﺔ ﻟﻪ‪ ،‬ﻭﻻ ﻟﻮﻥ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﻜﻤﻴﺔ‪ :‬ﻓﻬﻲ ﻋﺒﺎﺭﺓ ﻋﻦ ﺍﻟﻤﻘﺪﺍﺭ ﻭﺍﻟﻌﺪﺩ‪ ،‬ﻭﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻳﺘﻌﺎﻟﻰ ﻋﻦ‬ ‫ﺟﻤﻴﻊ ﺫﻟﻚ؛ ﻷﻧﻪ ﻻ ﻳﻮﺻﻒ ﺑﻜﻴﻒ‪ ،‬ﻭﺃﻳﻦ ﻭﺣﻴﺚ‪ ،‬ﻭﻟﻢ‪ ،‬ﻭﻟﻮ‪.‬‬ ‫‬ ‫ﻭﺣﻠﻮﻻ‬‫ﻓﻤﻦ ﻭﺻﻔﻪ ﺃﻭ ﺫﻛﺮﻩ ﺑﺸﻲﺀ ﻣﻦ ﺫﻟﻚ ﻓﻘﺪ ﻃﻠﺐ ﻟﻪ ﻋﻴﺎ ﻧﺎ‪ ،‬ﻭﻣﻜﺎ ﻧﺎ‬ ‫ﻭﺍﺳﺘﻤﻜﺎ ﻧﺎ‪ ،‬ﻭﻣﻦ ﻭﺻﻔﻪ‪ :‬ﺑﻠﻢ‪ ،‬ﻓﻘﺪ ﺳﺄﻟﻪ ﻋﻦ ﻓﻌﻠﻪ‪ ،‬ﻭﺍﷲ ﻻ ﻳﺴﺄﻝ ﻋﻦ ﻓﻌﻠﻪ‪.‬‬ ‫)‪ (١‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٤٧٥‬ ‪.٤٧٦‬‬ ‫‪213‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﺻﻞ ﺍﻷﺳﻤﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ‬ ‫ﻭﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﺇﻥ ﺍﷲ ﻣﺒﺎﻳﻦ ﻟﻠﻌﺎﻟﻢ‪ ،‬ﻭﻻ ﻣﺠﺎﻭﺯ ﻟﻪ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﺃﻥ‬ ‫ﻳﻘﺎﻝ‪ :‬ﺇﻥ ﺍﷲ ﻏﺎﺏ ﻋﻦ ﺍﻟﻌﻴﻮﻥ‪ ،‬ﻭﻳﺠﻮﺯ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﺍﻟﺤﻤﺪ ﷲ ﺣﻖ ﺣﻤﺪﻩ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﺇﻟﻬﺎ‬ ‫ﺇﻟﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺠﻮﺯ‪ ،‬ﺣﺘﻰ ﻳﻘﺎﻝ‪ :‬ﻟﻢ ﻳﺰﻝ ﺍﷲ ‬ ‫ﻳﺠﻮﺯ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﻟﻢ ﻳﺰﻝ ﺍﷲ ‬ ‫ﻟﻤﺄﻟﻮﻩ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﺍﷲ ﻳﺴﺘﻤﻊ‪.‬‬ ‫ﻭﻳﺠﻮﺯ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﺍﷲ ﺍﻟﻌﻠﻲ ﺍﻷﻋﻠﻰ‪ ،‬ﻳﺮﻳﺪ ﺑﺬﻟﻚ ﻋﻠﻮ ﺍﻟﻤﻘﺪﺍﺭ‪ ،‬ﻭﺍﺭﺗﻔﺎﻉ‬ ‫ﺍﻟﻤﻨﺰﻟﺔ ﻭﺍﻟﺸﺄﻥ ﻻ ﻷﻧﻪ ﻓﻲ ﻣﻜﺎﻥ ﻣﺮﺗﻔﻊ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﻳﺎ ﻋﻤﺎﺩ ﻣﻦ‬ ‫ﻻ ﻋﻤﺎﺩ ﻟﻪ‪ ،‬ﻭﻳﺎ ﻇﻞ ﻣﻦ ﻻ ﻇﻞ ﻟﻪ‪ ،‬ﻭﻳﺎ ﻛﻨﺰ ﻣﻦ ﻻ ﻛﻨﺰ ﻟﻪ)‪.(١‬‬ ‫‪ ١٢١‬ا ‪ 8?F‬ا ‪ :JK‬ت ذا@‪6F 8‬ر و;)‪6F 8‬ر‬ ‫ﻳﺬﻛﺮ ﺍﻟﻔﺰﺍﺭﻱ ﺃﻥ ﻣﻦ ﺍﻟﺼﻔﺎﺕ ﺻﻔﺎﺕ ﻣﺸﺘﺮﻛﺔ‪ ،‬ﻭﻗﺪ ﺳ ‪‬ﻤﻴﺖ ﻣﺸﺘﺮﻛﺔ‬ ‫ﻻﺣﺘﻤﺎﻟﻬﻦ ﺻﻔﺎﺕ ﺍﻟﺬﺍﺕ ﻭﺻﻔﺎﺕ ﺍﻷﻓﻌﺎﻝ‪ ،‬ﻣﺜﻞ ﻗﻮﻟﻚ‪ :‬ﺣﻜﻴﻢ ﻭﺣﻠﻴﻢ ﻭﺳﻤﻴﻊ‬ ‫ﻭﻟﻄﻴﻒ‪ ،‬ﻭﺍﻟﺤﻜﻴﻢ ﻓﻲ ﺻﻔﺎﺕ ﺍﻟﺬﺍﺕ ﻫﻮ ﺍﻟﻌﺎﻟﻢ ﺑﺎﻷﻣﻮﺭ‪ ،‬ﻭﻫﻮ ﻓﻲ ﺻﻔﺎﺕ‬ ‫ﺍﻟﻔﻌﻞ ﺍﻟﻤﺘﻘﻦ ﺍﻟﻤﺼﻴﺐ ﻭﻫﻜﺬﺍ ﻓﻲ ﺑﻘﻴﺔ ﺍﻟﺼﻔﺎﺕ‪» ،‬ﻭﻛﻞ ﺻﻔﺔ ﺗﺤﺘﻤﻞ ﻣﻌﻨﻴﻴﻦ‬ ‫ﻓﻬﻲ ﻣﻦ ﺍﻟﺼﻔﺎﺕ ﺍﻟﻤﺸﺘﺮﻛﺔ«)‪.(٢‬‬ ‫ﺍﻟﺼﻔﺎﺕ ﺍﻟﺬﺍﺗﻴﺔ ﺑﺎﻋﺘﺒﺎﺭ ﻭﺍﻟﻔﻌﻠﻴﺔ ﺑﺎﻋﺘﺒﺎﺭ‪ :‬ﻫﻲ ﻛﻞ ﺻﻔﺔ ﺗﺤﺘﻤﻞ ﻣﻌﻨﻴﻴﻦ‬ ‫ﻣﺘﻐﺎﻳﺮﻳﻦ)‪ ،(٣‬ﺍﻷﻭﻝ‪ :‬ﺃﺯﻟﻲ ﻳﻨﻔﻲ ﺿﺪﻩ‪ ،‬ﻭﺍﻟﺜﺎﻧﻲ‪ :‬ﺣﺎﺩﺙ ﻳﺪﻝ ﻋﻠﻰ ﻓﻌﻞ؛ ﻣﺜﻞ‬ ‫ﺻﻔﺔ ﺍﻟﺤﻜﻴﻢ‪ ،‬ﻓﺈﻧﻬﺎ ﺻﻔﺔ ﺫﺍﺕ‪ ،‬ﺑﻤﻌﻨﻰ‪ :‬ﻧﻔﻲ ﺍﻟﻌﺒﺚ ﻋﻨﻪ ﺗﻌﺎﻟﻰ ﻣﻨﺬ ﺍﻷﺯﻝ‪،‬‬ ‫ﻭﻫﻲ ﺻﻔﺔ ﻓﻌﻞ ﺑﻤﻌﻨﻰ‪ :‬ﻭﺿﻊ ﺍﻷﺷﻴﺎﺀ ﻓﻲ ﻣﻮﺍﺿﻌﻬﺎ ﺍﻟﻼﺋﻘﺔ ﺑﻬﺎ‪ ،‬ﻓﻬﻲ ﺑﻬﺬﺍ‬ ‫ﺗﺠﻤﻊ ﺑﻴﻦ ﺍﻋﺘﺒﺎﺭ ﺍﻟﺬﺍﺕ ﻭﺍﻋﺘﺒﺎﺭ ﺍﻟﻔﻌﻞ‪.‬‬ ‫)‪ (١‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٤٧٧‬ ‪.٤٧٨‬‬ ‫)‪ (٢‬ﺍﻟﻔﺰﺍﺭﻱ‪ :‬ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺹ ‪.١٦‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٩٨٤‬‬ ‫‬‫ﻭﺃﻳﻀﺎ‪ :‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫‬‫)‪ (٣‬ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﺍﻟﻤﺸﺎﺭﻕ‪ ،‬ﺹ ‪٢٣٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪214‬‬ ‫ﻭﻳﺬﻛﺮ ﺍﻟﺴﺎﻟﻤﻲ ﺃﻥ ﻫﺬﺍ ﺍﻟﺘﻘﺴﻴﻢ ﻫﻮ ﻟﻠﻤﺸﺎﺭﻗﺔ ﺇﺫ ﻳﻘﺴﻤﻮﻧﻬﺎ ﺇﻟﻰ ﺛﻼﺛﺔ‬ ‫ﺃﻗﺴﺎﻡ‪ :‬ﺻﻔﺎﺕ ﺫﺍﺗﻴﺔ ﻓﻘﻂ‪ ،‬ﻭﺻﻔﺎﺕ ﻓﻌﻠﻴﺔ ﻓﻘﻂ‪ ،‬ﻭﺻﻔﺎﺕ ﺫﺍﺗﻴﺔ ﺑﺎﻋﺘﺒﺎﺭ ﻭﻓﻌﻠﻴﺔ‬ ‫ﺑﺎﻋﺘﺒﺎﺭ ﺁﺧﺮ)‪.(١‬‬ ‫ﻭﻫﺬﻩ ﺍﻷﺧﻴﺮﺓ ﻫﻲ ﻛﻞ ﺻﻔﺔ ﺗﺤﺘﻤﻞ ﻣﻌﻨﻴﻴﻦ ﻣﺘﻐﺎﻳﺮﻳﻦ ﻛﺤﻜﻴﻢ ﺑﻤﻌﻨﻰ ﻧﻔﻲ‬ ‫ﺍﻟﻌﺒﺚ ﻋﻨﻪ ﺗﻌﺎﻟﻰ ﻭﻫﻲ ﻫﻨﺎ ﺻﻔﺔ ﺫﺍﺕ‪ ،‬ﻭﺑﻤﻌﻨﻰ ﻭﺿﻊ ﺍﻷﺷﻴﺎﺀ ﻓﻲ ﻣﻮﺍﺿﻌﻬﺎ‬ ‫ﺍﻟﻼﺋﻘﺔ ﺑﻬﺎ‪ ،‬ﺻﻔﺔ ﻓﻌﻞ‪ ،‬ﻭﺻﺎﺩﻕ ﻓﺈﻧﻪ ﺑﻤﻌﻨﻰ ﻧﻔﻲ ﺍﻟﻜﺬﺏ ﻋﻨﻪ ﺗﻌﺎﻟﻰ ﺗﻌﺘﺒﺮ ﺻﻔﺔ‬ ‫ﺫﺍﺕ‪ ،‬ﻭﺑﻤﻌﻨﻰ ﻣﺨﺒﺮ ﺑﺎﻟﺼﺪﻕ ﺗﻜﻮﻥ ﺻﻔﺔ ﻓﻌﻞ‪ ،‬ﻭﺳﻤﻴﻊ ﻓﺈﻧﻪ ﺑﻤﻌﻨﻰ ﻧﻔﻲ‬ ‫ﺍﻟﺼﻤﻢ ﻋﻨﻪ ﺗﻌﺎﻟﻰ ﺻﻔﺔ ﺫﺍﺕ‪ ،‬ﻭﺑﻤﻌﻨﻰ ﻗﺎﺑﻞ ﺍﻟﺪﻋﺎﺀ‪ ،‬ﺻﻔﺔ ﻓﻌﻞ‪ ،‬ﻭﻟﻄﻴﻒ ﻓﺈﻧﻪ‬ ‫ﺑﻤﻌﻨﻰ ﻋﺎﻟﻢ ﺻﻔﺔ ﺫﺍﺕ‪ ،‬ﻭﺑﻤﻌﻨﻰ ﺭﺣﻴﻢ ﺻﻔﺔ ﻓﻌﻞ ﻭﻫﻜﺬﺍ‪.‬‬ ‫‪ ١٢٢‬ا ‪ 8?F‬ا ‪ :c K‬ت ذات وت أ;)ل‬ ‫ﻳﺬﻛﺮ ﺍﻟﺴﺎﻟﻤﻲ ﺃﻥ ﺻﻔﺎﺕ ﺍﷲ ﺗﻌﺎﻟﻰ ﻧﻮﻋﺎﻥ‪ :‬ﺻﻔﺎﺕ ﺫﺍﺕ‪ ،‬ﻭﺻﻔﺎﺕ ﺃﻓﻌﺎﻝ)‪.(٢‬‬ ‫‪ ١٢٣‬ت ا ‪:‬ات و‪AF)86b‬‬ ‫ﺍﻟﺼﻔﺎﺕ ﺍﻟﺬﺍﺗﻴﺔ‪ ،‬ﻗﺴﻢ ﻣﻦ ﺃﻗﺴﺎﻡ ﺍﻟﺼﻔﺎﺕ‪ ،‬ﻭﻳﺮﺍﺩ ﺑﻬﺎ ﺍﻟﻤﻌﺎﻧﻲ ﺍﻻﻋﺘﺒﺎﺭﻳﺔ‬ ‫ﺍﻟﺘﻲ ﻳﻮﺻﻒ ﺑﻬﺎ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﻫﻲ ﺻﻔﺎﺕ ﻗﺪﻳﻤﺔ ﺃﺯﻟﻴﺔ ﺃﺑﺪﻳﺔ ﻓﻲ ﻣﺪﻟﻮﻻﺗﻬﺎ‬ ‫ﻻ ﺃﻭﻝ ﻟﻬﺎ ﻭﻻ ﺁﺧﺮ‪ ،‬ﻭﻻ ﺗﺘﺠﺪﺩ‪ ،‬ﻭﻻ ﻳﺘﺼﻒ ﺍﷲ ﺗﻌﺎﻟﻰ ﺑﻀﺪﻫﺎ‪ ،‬ﻭﻟﻮ ﺍﺧﺘﻠﻒ‬ ‫ﻣﺤﻞ ﺗﻌﻠﻘﻬﺎ‪ ،‬ﻓﻼ ﻳﻘﺎﻝ‪ :‬ﻋﻠﻢ ﻛﺬﺍ‪ ،‬ﻭﺟﻬﻞ ﻛﺬﺍ‪ .‬ﻭﻳﺮﺍﺩ ﺑﻬﺎ ﺳﻠﺐ ﻭﺻﻒ ﺍﷲ ﺗﻌﺎﻟﻰ‬ ‫ﺑﻤﺎ ﻳﻀﺎﺩﻫﺎ‪.‬‬ ‫ﻭﻳﺸﻴﺮ ﺍﻟﻔﺰﺍﺭﻱ ﺇﻟﻰ ﺃﻥ ﺻﻔﺎﺕ ﺍﻟﺬﺍﺕ ﺗﻌﻨﻲ ﺃﻧﻪ ﻟﻴﺲ ﻛﻤﺜﻠﻪ ﺷﻲﺀ ﻓﻲ ﻧﻌﺖ‪،‬‬ ‫ﻭﺃﻧﻪ ﻗﺪﻳﻢ ﻟﻢ ﻳﺰﺍﻝ ﻭﻻ ﻳﺰﺍﻝ‪ .‬ﻭﺃﻧﻪ ﺍﻟﻮﺍﺣﺪ ﺍﻷﺣﺪ‪ ،‬ﺍﻟﻌﺎﻟﻢ ﺍﻟﻌﻼﻡ‪ ،‬ﺍﻟﻘﺎﺩﺭ‬ ‫)‪ (١‬ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﺍﻟﻤﺸﺎﺭﻕ‪ ،‬ﺹ ‪ ٢٣٢‬ ‪.٢٣٣‬‬ ‫)‪ (٢‬ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.١٨٣‬‬ ‫‪215‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﺻﻞ ﺍﻷﺳﻤﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ‬ ‫ﺍﻟﻤﻘﺘﺪﺭ‪ ،‬ﺍﻟﻘﺪﻭﺱ ﺍﻟﺴﻼﻡ‪ ،‬ﺍﻟﻤﺆﻣﻦ‪ ،‬ﺍﻟﻤﻬﻴﻤﻦ‪ ،‬ﺍﻟﻌﺰﻳﺰ‪ ،‬ﺍﻟﺠﺒﺎﺭ‪ ،‬ﺍﻟﻤﺘﻜﺒﺮ‪ ،‬ﺍﻷﻭﻝ‪،‬‬ ‫ﺍﻵﺧﺮ‪ ...‬ﻓﻬﺬﻩ ﻣﻦ ﺻﻔﺎﺗﻪ ﺍﻟﺘﻲ ﻟﻢ ﻳﺰﻝ ﺑﻬﺎ ﻗﺒﻞ ﺃﻥ ﻳﺨﻠﻖ ﺍﻷﺷﻴﺎﺀ ﻭﻻ ﻳﺰﺍﻝ‬ ‫ﻛﺬﻟﻚ)‪.(١‬‬ ‫ﻭﻧﺴﺒﺖ ﺍﻟﺼﻔﺎﺕ ﺇﻟﻰ ﺍﻟﺬﺍﺕ ﻭﻭﺻﻔﺖ ﺑﺄﻧﻬﺎ ﺫﺍﺗﻴﺔ‪ ،‬ﺑﺎﻋﺘﺒﺎﺭ ﺃﻥ ﺍﻟﺬﺍﺕ ﻛﺎﻓﻴﺔ‬ ‫ﺯﺍﺋﺪﺍ ﻋﻠﻰ ﺍﻟﺬﺍﺕ ﻭﻻ ﻗﺎﺋﻤﺔ‬ ‫ﻓﻲ ﺣﺼﻮﻝ ﻣﻌﺎﻧﻲ ﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ‪ ،‬ﻭﻟﻴﺴﺖ ﺷﻴ ﺌﺎ ‬ ‫ﺑﻬﺎ‪ ،‬ﻭﻻ ﻣﻀﺎﻓﺔ ﻟﻬﺎ‪ ،‬ﻓﻼ ﻳﺘﺼﻮﺭ ﺻﻔﺔ ﻭﺫﺍﺕ ﺑﻞ ﺷﻲﺀ ﻭﺍﺣﺪ ﻫﻮ ﺍﷲ ﺗﻌﺎﻟﻰ؛ ﻟﺬﺍ‬ ‫ﻳﻘﺎﻝ‪ :‬ﻫﻲ ﻋﻴﻦ ﺍﻟﺬﺍﺕ‪ ،‬ﻭﺇﻥ ﻣﻨﻊ ﺍﻟﺒﻌﺾ ﻋﺒﺎﺭﺍﺕ ﻣﺜﻞ‪ :‬ﻫﻲ ﻫﻮ‪ ،‬ﻭﻫﻲ ﻏﻴﺮﻩ‪،‬‬ ‫ﻭﻫﻮ ﻏﻴﺮﻫﺎ‪ ،‬ﻟﻤﺎ ﺗﺸﻌﺮ ﺑﻪ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺍﺕ ﻣﻦ ﺍﻟﺜﻨﺎﺋﻴﺔ ﻭﻋﺪﻡ ﺍﻟﻮﺣﺪﺍﻧﻴﺔ)‪.(٢‬‬ ‫ﻭﺻﻔﺎﺕ ﺍﻟﺬﺍﺕ ﺃﻣﻮﺭ ﺍﻋﺘﺒﺎﺭﻳﺔ‪ ،‬ﺃﻱ‪ :‬ﻣﻌﺎﻥ ﻻ ﺣﻘﻴﻘﺔ ﻟﻬﺎ ﻓﻲ ﺍﻟﺨﺎﺭﺝ‪ ،‬ﻭﺇﻧﻤﺎ‬ ‫ﻭﺻﻒ ﺑﻬﺎ ﺗﻌﺎﻟﻰ ﻧﻔﺴﻪ ﻟﻴﻌﻠﻤﻨﺎ ﺃﻥ ﺃﺿﺪﺍﺩ ﺗﻠﻚ ﺍﻟﺼﻔﺎﺕ ﻣﻨﺘﻔﻴﺔ ﻋﻨﻪ ﺗﻌﺎﻟﻰ‪.‬‬ ‫ﻓﺼﻔﺎﺕ ﺍﻟﺬﺍﺕ ﺻﻔﺎﺕ ﺃﺯﻟﻴﺔ ﻭﻻ ﺗﺠﺎﻣﻊ ﺿﺪﻫﺎ ﻓﻲ ﺍﻟﻮﺟﻮﺩ‪ ،‬ﻭﻟﻮ ﺍﺧﺘﻠﻒ‬ ‫ﺍﻟﻤﺤﻞ‪ ،‬ﻓﻼ ﻳﻘﺎﻝ‪ :‬ﻋﻠﻢ ﺍﷲ ﻛﺬﺍ‪ ،‬ﻭﺟﻬﻞ ﻛﺬﺍ‪.‬‬ ‫ﻗﺎﻝ ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪» :‬ﺍﻟﺼﻔﺎﺕ ﻟﻴﺴﺖ ﻣﻐﺎﻳﺮﺓ ﻟﻠﺬﺍﺕ«)‪.(٣‬‬ ‫ﻭﻳﻔﺴﺮ ﺍﻟﺘﻼﺗﻲ ﻫﺬﺍ ﺍﻟﻤﻌﻨﻰ ﻗﺎﺋﻼ‪ :‬ﺍﷲ ﺣﻲ ﻟﻴﺴﺖ ﺑﻤﻴﺖ‪ ،‬ﻋﺎﻟﻢ ﻟﻴﺲ‬ ‫ﺑﺠﺎﻫﻞ‪ ،‬ﻗﺎﺩﺭ ﻟﻴﺲ ﺑﻌﺎﺟﺰ‪ ،‬ﻣﺘﻜﻠﻢ ﻟﻴﺲ ﺑﺄﺧﺮﺱ‪ ،‬ﺳﻤﻴﻊ ﻟﻴﺲ ﺑﺄﺻﻢ‪ ،‬ﺑﺼﻴﺮ‬ ‫ﻟﻴﺲ ﺑﺄﻋﻤﻰ‪ ،‬ﻣﺮﻳﺪ ﻟﻴﺲ ﺑﻤﺴﺘﻜﺮﻩ)‪.(٤‬‬ ‫ﻭﺍﷲ ﻣﻮﺻﻮﻑ ﺑﺼﻔﺎﺕ ﺫﺍﺗﻪ ﺗﻌﺎﻟﻰ ﻓﻲ ﺍﻷﺯﻝ ﻭﺑﻌﺪ ﺍﻷﺯﻝ ﻭﻓﻴﻤﺎ ﻻ ﻳﺰﺍﻝ؛ ﺇﺫ‬ ‫ﻟﻮ ﻛﺎﻧﺖ ﺣﺎﺩﺛﺔ ﻻﺗﺼﻒ ﻗﺒﻞ ﺣﺪﻭﺛﻬﺎ ﺑﻀﺪﻫﺎ‪ ،‬ﻭﻭﺻﻔﻪ ﺑﻬﺎ ﻣﺤﺎﻝ‪ ،‬ﻭﺍﻟﻤﺆﺩﻱ‬ ‫ﺇﻟﻰ ﺍﻟﻤﺤﺎﻝ ﻣﺤﺎﻝ‪ ،‬ﻓﺤﺪﻭﺛﻬﺎ ﻣﺤﺎﻝ‪ ،‬ﻓﻮﺟﺐ ﻗﺪﻣﻬﺎ‪.‬‬ ‫)‪ (١‬ﺍﻟﻔﺰﺍﺭﻱ‪ :‬ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺹ ‪.١٤‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٩٨٣‬‬ ‫‬‫)‪ (٢‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫)‪ (٣‬ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪ :‬ﺍﻟﺪﻟﻴﻞ ﻭﺍﻟﺒﺮﻫﺎﻥ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٤٧‬‬ ‫)‪ (٤‬ﺍﻟﺘﻼﺗﻲ‪ :‬ﺷﺮﺡ ﻣﻘﺪﻣﺔ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺹ ‪.٢٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪216‬‬ ‫ﻭﺻﻔﺎﺕ ﺍﻟﺬﺍﺕ ﻻ ﺗﻨﻔﻰ ﻋﻨﻪ ﻓﻲ ﺍﻷﺯﻝ‪ ،‬ﻓﻼ ﻧﻘﻮﻝ‪ :‬ﻛﺎﻥ ﺍﷲ ﻭﻟﻢ ﻳﻌﻠﻢ‬ ‫ﻭﻫﻜﺬﺍ‪ .‬ﻭﺟﻤﻴﻊ ﺻﻔﺎﺗﻪ ﻓﻲ ﺫﺍﺗﻪ‪ ،‬ﻟﻢ ﻳﺰﻝ ﻣﻮﺻﻮﻓﺎ ﺑﻬﺎ‪.‬‬ ‫ﻭﺃﺳﻤﺎﺀ ﺍﷲ ﻭﺻﻔﺎﺗﻪ ‪ 8‬ﻣﻦ ﺫﺍﺗﻪ‪ ،‬ﻓﺎﻟﺼﻔﺎﺕ ﺍﻟﺬﺍﺗﻴﺔ ﻗﺪﻳﻤﺔ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﻘﺎﻝ‪:‬‬ ‫ﻫﻲ ﻏﻴﺮﻩ‪ ،‬ﻭﻻ ﻫﻲ ﻫﻮ‪ ،‬ﻭﻻ ﻫﻮ ﻏﻴﺮﻫﺎ‪ ،‬ﻭﻻ ﻳﺘﺒﻌﺾ ﻣﻨﻪ ﻟﻢ ﻳﺰﻝ ﻣﻮﺻﻮﻓﺎ ﺑﻬﺎ)‪.(١‬‬ ‫‪ ١٢٤‬ت اﻷ;)ل و‪AF)86b‬‬ ‫ﺇﻥ ﺻﻔﺎﺕ ﺍﷲ ﻓﻲ ﻓﻌﻠﻪ ﻣﺜﻞ‪ :‬ﺍﻟﺨﺎﻟﻖ ﺍﻟﺨﻼﻕ‪ ،‬ﺍﻟﺒﺎﺭﻱ‪ ،‬ﺍﻟﻤﺒﺪﻱ‪ ،‬ﺍﻟﻤﻌﻴﺪ‪،‬‬ ‫ﺍﻟﻤﺤﻴﻲ‪ ،‬ﺍﻟﻤﻤﻴﺖ‪ ،‬ﺍﻟﻤﺜﻴﺐ‪ ،‬ﺍﻟﻤﻌﻘﺐ‪ ،‬ﺍﻟﻐﻔﻮﺭ‪ ...‬ﻓﻬﺬﻩ ﺻﻔﺎﺕ ﻓﻲ ﻓﻌﻠﻪ)‪.(٢‬‬ ‫ﻭﺻﻔﺎﺕ ﺍﷲ ﺍﻟﻔﻌﻠﻴﺔ‪ :‬ﻫﻲ ﻛﻞ ﻭﺻﻒ ﻛﺎﻥ ﺑﺴﺒﺐ ﺣﺪﻭﺙ ﻓﻌﻞ ﻣﻦ ﺃﻓﻌﺎﻟﻪ‪،‬‬ ‫ﻛﺎﻟﺨﺎﻟﻖ؛ ﻓﺈﻧﻪ ﺇﻧﻤﺎ ﺍﺗﺼﻒ ﺑﻪ ﻟﺨﻠﻘﻪ ﺍﻟﺨﻠﻖ‪ ،‬ﻭﻛﺎﻟﺮﺍﺯﻕ؛ ﻓﺈﻧﻪ ﺇﻧﻤﺎ ﺍﺗﺼﻒ ﺑﻪ‬ ‫ﻟﻔﻌﻠﻪ ﺍﻟﺮﺯﻕ‪ ،‬ﻭﻛﺎﻟﻤﺤﻴﻲ ﻭﺍﻟﻤﻤﻴﺖ؛ ﻓﺈﻧﻪ ﺇﻧﻤﺎ ﺍﺗﺼﻒ ﺑﻬﻤﺎ ﻟﺨﻠﻘﻪ ﺍﻟﺤﻴﺎﺓ‬ ‫ﻭﺍﻹﻣﺎﺗﺔ‪ ،‬ﻭﻫﻜﺬﺍ ﻓﻲ ﺳﺎﺋﺮ ﺍﻷﻓﻌﺎﻝ ﻛﻠﻬﺎ)‪.(٣‬‬ ‫ﻭﺻﻔﺎﺕ ﺍﻟﻔﻌﻞ ﻫﻲ ﻣﻌﺎﻥ ﺣﻘﻴﻘﻴﺔ ﻗﺎﺋﻤﺔ ﺑﺎﻟﻤﺨﻠﻮﻕ ﺍﺗﺼﻒ ﺗﻌﺎﻟﻰ ﺑﻤﺎ ﺍﺷﺘﻖ‬ ‫ﻣﻨﻬﺎ ﻛﺎﻟﺨﺎﻟﻖ‪ ،‬ﻭﺍﻟﺮﺍﺯﻕ‪ ،‬ﻭﺍﻟﻤﺤﻴﻲ‪ ،‬ﻭﺍﻟﻤﻤﻴﺖ‪ ،‬ﻓﺈﻥ ﺍﻟﺨﻠﻖ ﻭﺍﻟﺮﺯﻕ ﻭﺍﻹﺣﻴﺎﺀ‬ ‫ﻭﺍﻹﻣﺎﺗﺔ ﻟﻴﺲ ﻣﻌﺎﻥﺣﻘﻴﻘﻴﺔ ﺇﻧﻤﺎ ﻫﻮ ﺣﺼﻮﻝ ﻣﺎ ﻳﺘﺮﺗﺐ ﻋﻠﻴﻬﺎ‪ ،‬ﺃﻱ‪ :‬ﺍﻷﺛﺮ‬ ‫ﺍﻟﺤﺎﺻﻞ ﻣﻦ ﺍﻟﺨﻠﻖ ﻭﺍﻹﺣﻴﺎﺀ ﻭﺍﻹﻣﺎﺗﺔ ﻭﻧﺤﻮﻫﺎ‪ .‬ﻭﺇﻻ ﻓﺎﻟﺘﺄﺛﻴﺮ ﺍﻋﺘﺒﺎﺭﻱ)‪.(٤‬‬ ‫ﻭﺍﻟﺼﻔﺎﺕ ﺍﻟﻔﻌﻠﻴﺔ ﻭﺻﻔﺎﺕ ﺍﻟﻔﻌﻞ‪ ،‬ﻭﺻﻔﺎﺕ ﺍﻷﻓﻌﺎﻝ‪ ،‬ﻫﻲ ﺍﻟﻤﻌﺎﻧﻲ ﺍﻟﻤﺼﺪﺭﻳﺔ‬ ‫ﺍﻟﺘﻲ ﻳﺸﺘﻖ ﻣﻨﻬﺎ ﺍﻟﻔﻌﻞ ﻭﺍﻟﺼﻔﺔ ﻟﻪ ﺗﻌﺎﻟﻰ؛ ﻣﺜﻞ‪ :‬ﺍﻟﺨﺎﻟﻖ‪ ،‬ﻭﺧﻠﻖ ﺍﻟﺨﻠﻖ‪ ،‬ﺗﻘﻮﻡ‬ ‫ﺑﺎﻟﻤﺨﻠﻮﻕ‪ ،‬ﻭﻳﻮﺻﻒ ﺑﻬﺎ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﺎ ﻛﺎﻥ ﺳﺒﺒﻪ ﺣﺪﻭﺙ ﻓﻌﻞ ﻣﻦ ﺍﷲ ﺗﻌﺎﻟﻰ‪.‬‬ ‫)‪ (١‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٥٣‬‬ ‫)‪ (٢‬ﺍﻟﻔﺰﺍﺭﻱ‪ :‬ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺹ ‪.١٥ ،١٤‬‬ ‫)‪ (٣‬ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.١٨٤‬‬ ‫)‪ (٤‬ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﺍﻟﻤﺸﺎﺭﻕ‪ ،‬ﺹ ‪.٢٣١‬‬ ‫‪217‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﺻﻞ ﺍﻷﺳﻤﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ‬ ‫ﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ ﻏﻴﺮ ﺍﷲ ‪ ، 2‬ﺧﻼﻓﺎ ﻟﻠﺼﻔﺎﺕ ﺍﻟﺬﺍﺗﻴﺔ‪ ،‬ﻭﺣﺎﺩﺛﺔ ﻣﺘﺄﺧﺮﺓ ﻓﻲ‬ ‫ﺍﻟﻮﺟﻮﺩ‪ ،‬ﻏﻴﺮ ﺃﺯﻟﻴﺔ ﺑﺎﻋﺘﺒﺎﺭﻫﺎ ﺃﻓﻌﺎﻻ‪ .‬ﻭﺃﺟﺎﺯ ﺍﻟﻤﻐﺎﺭﺑﺔ ﺍﻟﻮﺻﻒ ﺑﻬﺎ ﻓﻲ ﺍﻷﺯﻝ‬ ‫ﻋﻠﻰ ﻣﻌﻨﻰ ﺗﺄﺧﺮ ﺍﻟﻔﻌﻞ‪ ،‬ﻣﺜﻞ‪ :‬ﺭﺍﺯﻕ ﻓﻲ ﺍﻷﺯﻝ ﺑﻤﻌﻨﻰ ﺳﻴﺮﺯﻕ ﺧﻠﻘﻪ‪ ،‬ﺑﻴﻨﻤﺎ ﻧﻔﻰ‬ ‫ﺍﻟﻤﺸﺎﺭﻗﺔ ﻫﺬﺍ ﻹﻳﻬﺎﻣﻪ ﺗﻌﺪﺩ ﺍﻟﻘﺪﻣﺎﺀ‪.‬‬ ‫ﻭﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ ﻳﺘﺼﻒ ﺍﷲ ﺗﻌﺎﻟﻰ ﺑﻬﺎ ﻭﺑﺎﺿﺪﺍﺩﻫﺎ ﻋﻨﺪ ﺍﺧﺘﻼﻑ ﺍﻟﻤﺤﻞ‪،‬‬ ‫ﻓﻴﻘﺎﻝ‪ :‬ﺭﺯﻕ ﻓﻼ ﻧﺎ‪ ،‬ﻭﻟﻢ ﻳﺮﺯﻕ ﺁﺧﺮ)‪.(١‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻓﻲ ﻃﺒﻴﻌﺔ ﺻﻔﺎﺕ ﺍﷲ ﺍﻟﻔﻌﻠﻴﺔ‪ ،‬ﻓﺬﻫﺐ ﺍﻟﻤﻐﺎﺭﺑﺔ ﺇﻟﻰ‬ ‫‬‫ﻭﻗﺪ ﺍﺧﺘﻠﻒ‬ ‫ﺃﻥ ﺻﻔﺎﺕ ﺍﷲﺍﻟﺬﺍﺗﻴﺔ ﻭﺍﻟﻔﻌﻠﻴﺔﻛﻠﻬﺎ ﻗﺪﻳﻤﺔ ﺃﺯﻟﻴﺔ‪ ،‬ﺃﻣﺎ ﻋﻠﻤﺎﺀ ﺍﻟﻤﺸﺮﻕ‬ ‫ﻓﻴﻌﺘﺒﺮﻭﻥ ﺻﻔﺎﺕ ﺍﻷﻓﻌﺎﻝ ﺣﺎﺩﺛﺔ‪ .‬ﻳﻘﻮﻝ ﺍﻟﺸﻘﺼﻲ‪ :‬ﺻﻔﺎﺕ ﺍﻟﺬﺍﺕ ﻗﺪﻳﻤﺔ‪ ..‬ﻟﻢ‬ ‫ﻳﺰﻝ ﻣﻮﺻﻮﻓﺎ ﺑﻬﺎ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺼﻔﺎﺕ ﺍﻟﻔﻌﻠﻴﺔ ﻓﻬﻲ ﻏﻴﺮﻩ‪ ،‬ﻭﻫﻲ ﻣﺤﺪﺛﺔ؛ ﻷﻥ ﺍﻟﻠﻔﻆ‬ ‫ﻣﺤﺪﺙ‪ ،‬ﻭﻫﻮ ﻏﻴﺮ ﺍﷲ‪ ،‬ﻭﺍﻟﻤﻮﺻﻮﻑ ﻗﺪﻳﻢ ﻟﻢ ﻳﺰﻝ)‪.(٢‬‬ ‫ﻭﻳﺬﻛﺮ ﺍﻟﻜﻨﺪﻱ ﺻﻔﺎﺕ ﺍﷲ ﺍﻟﻔﻌﻠﻴﺔ ﻭﺃﻧﻬﺎ ﻣﺤﺪﺛﺔ؛ ﻷﻥ ﺍﻟﻠﻔﻆ ﻣﺤﺪﺙ‪ ،‬ﻭﻫﻮ ﻏﻴﺮ‬ ‫ﺍﷲ‪ ،‬ﻭﺍﻟﻤﻮﺻﻮﻑ ﻗﺪﻳﻢ ﻟﻢ ﻳﺰﻝ‪ ،‬ﻭﺍﻟﻤﻌﻨﻰ ﺑﺎﻟﺼﻔﺔ ﻫﻮ ﺍﻟﻤﻮﺻﻮﻑ‪ ،‬ﻭﻟﻢ ﻳﺰﻝ‪ ،‬ﻭﻫﻮ ﺍﷲ‬ ‫ﻭﺻﻔﺎﺗﻪ ﻋﻠﻰ ﻣﺎ ﺫﻛﺮ ﻣﻦ ﺍﻟﺬﺍﺗﻴﺔ ﻭﺍﻟﻔﻌﻠﻴﺔ‪ .‬ﻭﺍﻻﺳﻢ ﺍﻟﻤﻘﺼﻮﺩ‪ ،‬ﻭﺍﻟﻤﺮﺍﺩ ﻫﻮ ﺳﺒﺤﺎﻧﻪ‬ ‫ﻛﺒﻴﺮﺍ)‪.(٣‬‬ ‫ﻋﻠﻮﺍ ‬ ‫ﺍﻟﺬﻱ ﻟﻢ ﻳﺰﻝ ﻣﻮﺻﻮﻓﺎ ﺑﺼﻔﺎﺕ ﺫﺍﺗﻪ‪ ،‬ﺗﻌﺎﻟﻰ ﺍﷲ ﻋﻤﺎ ﻳﻘﻮﻝ ﺍﻟﻈﺎﻟﻤﻮﻥ ‪‬‬ ‫ﻋﺒﺮﻭﺍ ﻋﻦ ﺭﺃﻳﻬﻢ‪ :‬ﺑﺄﻥ ﺻﻔﺎﺕ ﺍﷲ ﻛﻠﻬﺎ ﻗﺪﻳﻤﺔ‬ ‫ﻭﺃﻣﺎ ﻋﻠﻤﺎﺀ ﺍﻟﻤﻐﺮﺏ ﻓﻘﺪ ‬ ‫ﺃﺯﻟﻴﺔ؛ ﻷﻧﻪ ﻳﻘﺎﻝ‪ :‬ﺍﷲ ﺗﻌﺎﻟﻰ ﺧﺎﻟﻖ ﻓﻲ ﺍﻷﺯﻝ ﻋﻠﻰ ﻣﻌﻨﻰ ﺳﻴﺨﻠﻖ‪ ،‬ﻭﺭﺍﺯﻕ ﻓﻲ‬ ‫ﺍﻷﺯﻝ ﻋﻠﻰ ﻣﻌﻨﻰ ﺳﻴﺮﺯﻕ‪ ،‬ﺇﺫ ﻟﻮ ﺣﺪﺙ ﻟﻪ ﺍﻟﻌﻠﻢ ﻟﻜﺎﻥ ﻗﺒﻠﻪ ﺟﺎﻫﻼ‪ ،‬ﻭﻟﻮ ﺣﺪﺛﺖ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻓﻲ ﺑﻘﻴﺔ ﺍﻟﺼﻔﺎﺕ)‪.(٤‬‬ ‫‬‫ﻋﺎﺟﺰﺍ‪ .‬ﻭﻫﻜﺬﺍ ﻋﻨﺪ‬ ‫‬‫ﺍﻟﻘﺪﺭﺓ ﻟﻜﺎﻥ ﻗﺒﻠﻬﺎ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٩٨٥‬‬ ‫‬‫)‪ (١‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫)‪ (٢‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٨٣‬‬ ‫)‪ (٣‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٥٣‬‬ ‫)‪ (٤‬ﻋﺒﺪ ﺍﻟﻜﺎﻓﻲ‪ :‬ﺍﻟﻤﻮﺟﺰ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪ ١٤٣‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪218‬‬ ‫ﻭﺣﺎﺻﻞ ﺍﻟﻘﻮﻝ‪» :‬ﺇﻥ ﺻﻔﺔ ﺍﻟﺬﺍﺕ ﻫﻲ ﺍﻟﺘﻲ ﺍﺗﺼﻒ ﺍﷲ ﺑﻬﺎ ﺗﻌﺎﻟﻰ ﺑﺎﻟﻔﻌﻞ ﻓﻲ‬ ‫ﺍﻷﺯﻝ‪ ،‬ﻭﺻﻔﺔ ﺍﻟﻔﻌﻞ ﻫﻲ ﺍﻟﺘﻲ ﻟﻢ ﻳﺘﺼﻒ ﺑﻬﺎ ﺑﺎﻟﻔﻌﻞ ﻓﻴﻪ‪ ،‬ﻭﺇﻧﻤﺎ ﻳﺘﺼﻒ ﺑﻬﺎ ﻓﻴﻤﺎ‬ ‫ﻻ ﻳﺰﺍﻝ‪ ،‬ﻭﻫﻮ ﺭﺍﺟﻊ ﺇﻟﻰ ﺍﻟﻘﻮﻝ ﺑﺤﺪﻭﺛﻬﺎ‪ ،‬ﻛﻤﺎ ﻳﺪﻝ ﺗﻔﺴﻴﺮﻫﺎ ﺍﻟﻤﺬﻛﻮﺭ‪ ،‬ﻭﻛﻤﺎ‬ ‫ﺗﻘﻮﻝ ﺍﻟﻤﺸﺎﺭﻗﺔ«)‪.(١‬‬ ‫ﻓﻮﺍﺿﺢ ﺇﺫﻥ ﺃﻥ ﺍﻟﺨﻼﻑ ﻟﻔﻈﻲ‪ .‬ﺇﻻ ﺃﻥ ﺍﻟﻤﻔﻬﻮﻡ ﻭﺍﺣﺪ‪ ،‬ﻭﻫﻮ ﺃﻥ ﺻﻔﺎﺕ‬ ‫ﺍﻷﻓﻌﺎﻝ ﻣﺤﺪﺛﺔ‪.‬‬ ‫‪ ١٢٥‬ا *ق ‪ 8‬ت ا ‪:‬ات وت اﻷ;)ل‬ ‫ﻳﻀﻊ ﺍﻟﻔﺰﺍﺭﻱ ﺛﻼﺛﺔ ﺃﻭﺟﻪ ﻳﻔﺮﻕ ﻓﻴﻬﺎ ﺑﻴﻦ ﺻﻔﺎﺕ ﺍﻟﺬﺍﺕ ﻭﺻﻔﺎﺕ ﺍﻟﻔﻌﻞ‪:‬‬ ‫ﻋﺎﻟﻤﺎ ﺑﻤﺎ ﻳﻜﻮﻥ ﺇﻧﻪ‬ ‫ﺍﻟﻮﺟﻪ ﺍﻷﻭﻝ‪ :‬ﺃﻧﻚ ﺗﻘﻮﻝ ﻓﻲ ﺻﻔﺎﺕ ﺍﻟﺬﺍﺕ‪ :‬ﻟﻢ ﻳﺰﻝ ‬ ‫ﻗﺎﺩﺭﺍ ﻋﻠﻰ ﺗﻜﻮﻳﻦ ﻣﺎ ﻫﻮ ﻛﺎﺋﻦ ﻗﺒﻞ ﺃﻥ ﻳﻜﻮﻥ‪ .‬ﻭﻛﻞ‬ ‫ﺳﻴﻜﻮﻥ ﻗﺒﻞ ﺃﻥ ﻳﻜﻮﻥ‪ ،‬ﻭﻟﻢ ﻳﺰﻝ ‬ ‫ﺻﻔﺔ ﻻ ﺗﺜﺒﺖ ﻣﻌﻨﻰ ﻏﻴﺮﻩ ﻓﻬﻲ ﻣﻦ ﺻﻔﺎﺕ ﺍﻟﺬﺍﺕ‪ .‬ﻭﻛﻞ ﺻﻔﺔ ﻭﺻﻔﺘﻪ ﺑﻬﺎ‪ ،‬ﻓﻜﺎﻧﺖ‬ ‫ﺍﻟﺼﻔﺔ ﻣﺜﺒﺘﺔ ﻟﻤﻌﻨﻰ ﻏﻴﺮﻩ ﻓﻬﻲ ﻣﻦ ﺻﻔﺎﺕ ﺍﻟﻔﻌﻞ‪ ،‬ﻧﺤﻮ ﻗﻮﻟﻚ‪ :‬ﻟﻢ ﻳﺰﻝ ﺧﺎﻟﻘﺎ‪.‬‬ ‫ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﻧﻲ‪ :‬ﻧﻘﻮﻝ‪ :‬ﻳﺮﺯﻕ ﻓﻼﻥ‪ ،‬ﻭﻻ ﻳﺮﺯﻕ ﻓﻼﻥ‪ ،‬ﻭﻳﻌﻔﻮ ﻭﻳﻌﺎﻗﺐ‪ ،‬ﻭﻳﺮﺣﻢ‬ ‫ﻭﻳﻌﺬﺏ‪ ،‬ﻭﻛﻞ ﺻﻔﺔ ﺗﺜﺒﺖ ﻫﻲ ﻭﺿﺪﻫﺎ ﻓﻲ ﺍﻟﻮﺟﻮﺩ ﻓﻬﻲ ﺻﻔﺎﺕ ﺍﻟﻔﻌﻞ‪ .‬ﻭﻛﻞ ﺻﻔﺔ‬ ‫ﻻ ﺗﺜﺒﺖ ﻫﻲ ﻭﺿﺪﻫﺎ ﻓﻲ ﺍﻟﻮﺟﻮﺩ ﻓﻬﻲ ﻣﻦ ﺻﻔﺎﺕ ﺍﻟﺬﺍﺕ‪ .‬ﻧﺤﻮ ﻗﻮﻟﻚ‪ :‬ﻳﻌﻠﻢ ﻭﻳﻘﺪﺭ‪،‬‬ ‫ﻓﻼ ﻳﺠﻮﺯ ﺃﻥ ﺗﻘﻮﻝ‪ :‬ﻳﻌﻠﻢ ﻛﺬﺍ ﻭﻻ ﻳﻌﻠﻢ ﻛﺬﺍ‪ ،‬ﻭﻳﻘﺪﺭ ﻋﻠﻰ ﻛﺬﺍ ﻭﻻ ﻳﻘﺪﺭ ﻋﻠﻰ ﻛﺬﺍ‪.‬‬ ‫ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻛﻞ ﺻﻔﺔ ﺗﺠﻮﺯ ﺑﻬﺎ ﺍﻟﺪﻋﻮﺓ ﺇﻟﻰ ﺍﷲ ﻓﻬﻲ ﻣﻦ ﺻﻔﺎﺕ ﺍﻟﻔﻌﻞ‬ ‫ﻛﻘﻮﻟﻚ‪ :‬ﺍﻟﻠﻬﻢ ﺍﺭﺣﻤﻨﻲ ﻭﺍﺭﺯﻗﻨﻲ‪ ،‬ﻭﻛﻞ ﺻﻔﺔ ﻻ ﺗﺠﻮﺯ ﺑﻬﺎ ﺍﻟﺪﻋﻮﺓ ﺇﻟﻰ ﺍﷲ ﻓﻬﻲ‬ ‫ﻣﻦ ﺻﻔﺎﺕ ﺍﻟﺬﺍﺕ)‪.(٢‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ١٣٥‬ ‪.١٣٦‬‬ ‫‬‫)‪ (١‬ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﺍﻟﻤﺸﺎﺭﻕ‪ ،‬ﺹ ‪.٢٠٣‬‬ ‫)‪ (٢‬ﺍﻟﻔﺰﺍﺭﻱ‪ :‬ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺹ ‪.١٥‬‬ ‫‪219‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﺻﻞ ﺍﻷﺳﻤﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ‬ ‫ﺇﻥ ﺍﻟﻔﺮﻕ ﺑﻴﻦ ﺻﻔﺎﺕ ﺍﻟﺬﺍﺕ ﻭﺻﻔﺎﺕ ﺍﻷﻓﻌﺎﻝ ﻳﺮﺟﻊ ﺇﻟﻰ ﺃﻥ ﺻﻔﺎﺕ‬ ‫ﺍﻷﻓﻌﺎﻝ‪ :‬ﺗﺠﺎﻣﻊ ﺿﺪﻫﺎ ﻓﻲ ﺍﻟﻮﺟﻮﺩ ﻋﻨﺪ ﺍﺧﺘﻼﻑ ﺍﻟﻤﺤﻞ‪ ،‬ﻛﺄﻥ ﻳﻮﺳﻊ ﻓﻲ ﺭﺯﻕ‬ ‫ﻋﻤﺮﻭﺍ‪ ،‬ﻭﻳﺨﻠﻖ ﺍﻟﺠﻬﻞ ﻟﺰﻳﺪ‪.‬‬ ‫‬‫ﺯﻳﺪ‪ ،‬ﻭﻳﻀﻴﻖ ﻓﻲ ﺭﺯﻕ ﻋﻤﺮﻭ‪ ،‬ﻭﺃﻥ ﻳﺮﺯﻕ ﺍﻟﻌﻠﻢ‬ ‫ﺃﻣﺎ ﺻﻔﺎﺕ ﺍﻟﺬﺍﺕ؛ ﻛﺎﻟﻌﻠﻢ ﻭﺍﻟﻘﺪﺭﺓ ﻭﺍﻹﺭﺍﺩﺓ‪ ،‬ﻻ ﺗﺠﺎﻣﻊ ﺿﺪﻫﺎ ﻓﻲ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻭﻟﻮ ﺍﺧﺘﻠﻒ ﺍﻟﻤﺤﻞ‪ ،‬ﻓﻼ ﻳﻘﺎﻝ‪ :‬ﻋﻠﻢ ﺍﷲ ﻛﺬﺍ ﻭﺟﻬﻞ ﻛﺬﺍ‪.‬‬ ‫ﻭﺃﻥ ﺻﻔﺎﺕ ﺍﻟﻔﻌﻞ ﺗﺒﻘﻰ ﻋﻨﺪ ﺍﷲ ﻓﻲ ﺍﻷﺯﻝ‪ ،‬ﻓﻴﻘﺎﻝ‪ :‬ﻛﺎﻥ‪ ،‬ﻭﻟﻢ ﻳﺮﺽ‪ ،‬ﻭﻟﻢ‬ ‫ﻳﺴﺨﻂ‪ ،‬ﻭﻟﻢ ﻳﺤﺐ‪ ،‬ﻭﻟﻢ ﻳﺒﻐﺾ‪ ،‬ﻭﻟﻢ ﻳﺨﻠﻖ‪ ،‬ﻭﻟﻢ ﻳﺮﺯﻕ‪ ،‬ﻭﻟﻢ ﻳﺮﺣﻢ‪ ،‬ﻭﻟﻢ‬ ‫ﻳﻌﺬﺏ‪ ،‬ﻭﻫﻜﺬﺍ‪.‬‬ ‫ﻭﺻﻔﺎﺕ ﺍﻟﺬﺍﺕ ﻻ ﺗﻨﻔﻰ ﻋﻨﻪ ﻓﻲ ﺍﻷﺯﻝ‪ ،‬ﻓﻼ ﻳﻘﺎﻝ‪ :‬ﻛﺎﻥ ﺍﷲ ﻭﻟﻢ ﻳﻌﻠﻢ‪ ،‬ﻭﻟﻢ‬ ‫ﻳﻘﺪﺭ‪ ،‬ﻭﻟﻢ ﻳﺮﺩ‪ ...‬ﻭﻫﻜﺬﺍ)‪.(١‬‬ ‫ﺇﻥ ﺻﻔﺎﺕ ﺍﻟﺬﺍﺕ ﷲ ﻣﻦ ﺫﺍﺗﻪ‪ ،‬ﻭﻫﻲ ﻗﺪﻳﻤﺔ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﻏﻴﺮﻩ‪ ،‬ﻭﻻ‬ ‫ﻫﻮ ﻫﻮ ﻭﻻ ﻫﻮ ﻏﻴﺮﻫﺎ‪ ،‬ﻭﻻ ﻳﺘﺒﻌﺾ ﻣﻨﻬﺎ‪ ،‬ﻭﻻ ﺗﺘﺒﻌﺾ ﻣﻨﻪ‪ ،‬ﻟﻢ ﻳﺰﻝ ﻣﻮﺻﻮﻓﺎ ﺑﻬﺎ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﺼﻔﺎﺕ ﺍﻟﻔﻌﻠﻴﺔ ﻓﻬﻲ ﻏﻴﺮﻩ‪ ،‬ﻭﻫﻲ ﻣﺤﺪﺛﺔ؛ ﻷﻥ ﺍﻟﻠﻔﻆ ﻣﺤﺪﺙ‪ ،‬ﻭﻫﻮ‬ ‫ﻭﺍﻟﻤﻌﻨﻲ ﺑﺎﻟﺼﻔﺔ؛ ﻫﻮ ﺍﷲ ﻭﺻﻔﺎﺗﻪ‪ .‬ﻭﺍﷲ ﻟﻢ‬ ‫‬‫ﻏﻴﺮ ﺍﷲ‪ ،‬ﻭﺍﻟﻤﻮﺻﻮﻑ ﻗﺪﻳﻢ ﻟﻢ ﻳﺰﻝ‪،‬‬ ‫ﻳﺰﻝ ﻣﻮﺻﻮﻓﺎ ﺑﺼﻔﺎﺕ ﺫﺍﺗﻪ‪.‬‬ ‫ﻭﺇﺫﺍ ﺍﺷﺘﺒﻬﺖ ﻋﻠﻴﻚ ﺍﻟﺼﻔﺎﺕ‪ :‬ﺃﻓﻌﻠﻴﺔ ﻛﺎﻧﺖ ﻫﻲ ﺃﻡ ﺫﺍﺗﻴﺔ ﻓﺄﺩﺧﻞ ﻋﻠﻴﻬﺎ‬ ‫ﺍﻷﻟﻒ ﻭﺍﻟﻼﻡ ﺗﻌﺮﻑ‪ ،‬ﺫﻟﻚ ﺃﻥ ﺗﻘﻮﻝ‪ :‬ﻟﻢ ﻳﺰﻝ ﺍﷲ‪ ،‬ﻭﻟﻢ ﻳﺰﻝ ﺍﻟﺮﺏ‪ ،‬ﻭﻟﻢ ﻳﺰﻝ‬ ‫ﻭﻫﻮ ﺍﻟﻌﺎﻟﻢ‪ ،‬ﻭﺍﻟﺨﺎﻟﻖ‪ ،‬ﻭﺍﻟﺮﺍﺯﻕ‪ ،‬ﻭﻏﻴﺮ ﺫﻟﻚ ﻣﻦ ﺍﻷﺳﻤﺎﺀ‪ ،‬ﻓﺈﺫﺍ ﺃﺩﺧﻠﺖ‬ ‫ﺍﻷﻟﻒ ﻭﺍﻟﻼﻡ ﻓﻲ ﺍﻷﺳﻤﺎﺀ ﺍﻟﺬﺍﺗﻴﺔ‪ ،‬ﻭﺍﻟﺼﻔﺎﺕ ﺍﻟﻔﻌﻠﻴﺔ ﺗﺼﺐ ﺍﻟﺼﻮﺍﺏ ﻛﻠﻪ ﺇﻥ‬ ‫ﺷﺎﺀ ﺍﷲ‪.‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﻔﺰﺍﺭﻱ‪ :‬ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺹ ‪.١٥‬‬ ‫‬‫)‪ (١‬ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.١٨٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪220‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻛﻞ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺍﻷﺳﻤﺎﺀ ﻏﻴﺮ ﺍﷲ ﻭﺍﻟﺮﺣﻤﻦ ﻓﻬﻮ ﺍﺳﻢ‪ ،‬ﻭﺻﻔﺔ ﺍﷲ‪،‬‬ ‫ﻓﺈﻧﻬﺎ ﺃﺳﻤﺎﺀ ﺍﻷﻓﻌﺎﻝ‪ ،‬ﻭﺗﺴﻤﻰ ﺻﻔﺎﺕ؛ ﻓﺈﺫﺍ ﺃﺩﺧﻠﺖ ﺍﻷﻟﻒ ﻭﺍﻟﻼﻡ ﻋﻠﻰ ﺍﻟﺼﻔﺎﺕ‬ ‫ﺭﺟﻌﺖ ﺃﺳﻤﺎﺀ ﻭﺻﻔﺎﺕ)‪.(١‬‬ ‫‪ ١٢٦‬أ‪J‬اع ت ا ‪:‬ات‬ ‫ﺻﻔﺎﺕ ﺍﻟﺬﺍﺕ ﻫﻲ ﺳﺖ ﻣﺠﻤﻊ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻭﺍﺣﺪﺓ ﻣﺨﺘﻠﻒ ﻓﻴﻬﺎ‪ :‬ﻫﻞ ﻫﻲ ﺻﻔﺔ‬ ‫ﺫﺍﺕ ﺃﻡ ﺻﻔﺔ ﻓﻌﻞ؟‬ ‫ﻓﺄﻣﺎ ﺍﻟﺴﺖ ﺍﻟﻤﺠﻤﻊ ﻋﻠﻴﻬﺎ ﺃﻧﻬﺎ ﺻﻔﺎﺕ ﺫﺍﺕ ﻓﻬﻲ‪ :‬ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺍﻟﻘﺪﺭﺓ‪،‬‬ ‫ﻭﺍﻹﺭﺍﺩﺓ‪ ،‬ﻭﺍﻟﺴﻤﻊ‪ ،‬ﻭﺍﻟﺒﺼﺮ‪ ،‬ﻭﺍﻟﺤﻴﺎﺓ‪ .‬ﻭﺃﻣﺎ ﺍﻟﺴﺎﺑﻌﺔ ﺍﻟﻤﺨﺘﻠﻒ ﻓﻴﻬﺎ ﻓﻬﻲ‪:‬‬ ‫ﺍﻟﻜﻼﻡ)‪.(٢‬‬ ‫‪ ١٢٧‬ ا )‬ ‫ﻳﻀﻊ ﺍﻟﺸﻤﺎﺧﻲ ﺍﻟﻌﻠﻢ ﻣﻦ ﺍﻟﺼﻔﺎﺕ ﺍﻟﺬﺍﺗﻴﺔ‪ ،‬ﻭﻳﺮﻯ ﺃﻥ ﻋﻠﻤﻪ ﺗﻌﺎﻟﻰ ﻣﺘﻌﻠﻖ‬ ‫ﺑﻜﻞ ﻣﻌﻠﻮﻡ ﻏﺎﺋﺐ ﻭﺣﺎﺿﺮ‪ ،‬ﺃﻱ‪ :‬ﻛﻞ ﻏﻴﺐ ﻭﻛﻞ ﺷﻬﺎﺩﺓ‪ ،‬ﻭﺍﻟﺸﻬﺎﺩﺓ ﺗﻌﻨﻲ‬ ‫ﺍﻟﺤﻀﻮﺭ‪ .‬ﻭﺃﻥ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] \ [ Z Y X W V UT S ﴿ :‬‬ ‫^ _ ﴾ ]ﺳﺒﺄ‪ [٣ :‬ﺗﻌﻨﻲ ﺃﻧﻪ ﻻ ﻳﻐﻴﺐ ﻭﻻ ﻳﺒﻌﺪ ﻋﻨﻪ ﺷﻲﺀ)‪.(٣‬‬ ‫ﻋﻠﻤﺎ‪،‬‬‫‬ ‫ﻗﺎﻝ ﺃﻫﻞ ﺍﻻﺳﺘﻘﺎﻣﺔ ﻣﻦ ﺃﻣﺔ ﻣﺤﻤﺪ ﮊ ‪ :‬ﺇﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﺎﻟﻢ‪ ،‬ﻭﺃﻥ ﻟﻪ ‬ ‫ﻋﻠﻤﺎ ﻫﻮ ﻏﻴﺮﻩ ﺑﻪ ﻋﻠﻢ ﺍﻷﺷﻴﺎﺀ؛ ﻗﺎﻝ ﺍﷲ‬‫ﺑﻤﻌﻨﻰ ﺃﻧﻪ ﻋﺎﻟﻢ ﺑﺎﻷﺷﻴﺎﺀ‪ ،‬ﻻ ﺃﻥ ﻟﻪ ‬ ‫ﺗﻌﺎﻟﻰ‪] ﴾ g f ﴿ :‬ﺍﻟﻨﺴﺎﺀ‪ ،[١٦٦ :‬ﺃﻱ‪ :‬ﺃﻧﺰﻟﻪ ﻭﻫﻮ ﺍﻟﻌﺎﻟﻢ ﺑﻪ)‪.(٤‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺹ ‪ ٥٥‬ ‪.٥٧‬‬ ‫‬‫)‪ (١‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ٢٨٣ ،١‬ ‪.٢٨٤‬‬ ‫)‪ (٢‬ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.١٨٣‬‬ ‫)‪ (٣‬ﺍﻟﺸﻤﺎﺧﻲ‪ :‬ﺷﺮﺡ ﻣﻘﺪﻣﺔ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺹ ‪.٢٤‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٨٥‬‬ ‫‬‫)‪ (٤‬ﺍﻟﺠﻴﻄﺎﻟﻲ‪ :‬ﻗﻨﺎﻃﺮ ﺍﻟﺨﻴﺮﺍﺕ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢١٧‬‬ ‫‪221‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﺻﻞ ﺍﻷﺳﻤﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻣﺎ ﺫﻛﺮ ﻓﻲ‬ ‫‬‫ﺍﷲ ﻋﺎﻟﻢ ﻭﻋﻠﻴﻢ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﻓﻲ ﻛﺘﺎﺑﻪ‪ ،‬ﻭﻻ ﺗﺠﺎﻭﺯ‬ ‫ﺍﻟﻜﺘﺎﺏ ﻋﻦ ﻫﺬﻩ ﺍﻟﺼﻔﺔ‪ ،‬ﻭﺩﻟﻴﻠﻬﻢ ﻋﻠﻰ ﻋﻠﻤﻪ ﺗﻌﺎﻟﻰ ﺃﻥ ﺃﻓﻌﺎﻟﻪ ﺗﻌﺎﻟﻰ ﻟﻤﺎ ﻛﺎﻧﺖ‬ ‫ﻣﺘﺴﻘﺔ ﻣﻨﺘﻈﻤﺔ ﻏﻴﺮ ﻣﺘﻔﺎﻭﺗﺔ ﻭﻻ ﻣﺨﺘﻠﻔﺔ ﻋﻠﻢ ﺃﻧﻪ ﻋﺎﻟﻢ‪.‬‬ ‫ﻭﺍﻟﺤﻲ ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﻋﺎﻟﻤﺎ ﻛﺎﻥ ﻣﻮﺻﻮﻓﺎ ﺑﻀﺪ ﺍﻟﻌﻠﻢ‪ ...‬ﻭﻟﻤﺎ ﺩﻝ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ‬ ‫ﺃﻥ ﺍﻷﻓﻌﺎﻝ ﺗﻮﺟﺪ ﻣﻨﻪ ﻭﺗﺼﺢ ﻭﺗﻘﻊ ﻣﻨﺘﻈﻤﺔ ﻭﻣﺘﺴﻘﺔ ﺻﺢ ﺃﻧﻪ ﻟﻢ ﻳﺰﻝ ﻋﺎﻟﻤﺎ ﺑﻬﺎ‪.‬‬ ‫ﻭﺍﻟﻠﻐﺔ ﻣﺘﻔﻘﺔ ﻭﺍﻷﻣﺔ ﻣﺠﻤﻌﺔ ﻋﻠﻰ ﺃﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﻟﻢ ﻳﺰﻝ ﻋﺎﻟﻤﺎ ﻟﻤﺎ ﻳﻜﻮﻥ ﻗﺒﻞ‬ ‫ﻛﻮﻧﻪ‪ .‬ﻭﻛﺬﻟﻚ ﻗﺎﻝ‪] ﴾ N M L K J I ﴿ :‬ﺍﻷﻧﻌﺎﻡ‪ ،[٣ :‬ﻭﻗﺎﻝ‪:‬‬ ‫﴿ ‪] ﴾ ¹ ¸ ¶ µ ´ ³‬ﺍﻟﺒﻘﺮﺓ‪ ،٢٥٥ :‬ﻃﻪ‪ ،١١٠ :‬ﺍﻷﻧﺒﻴﺎﺀ‪ ،٢٨ :‬ﺍﻟﺤﺞ‪.(١)[٧٦ :‬‬ ‫ﺇﻥ ﺍﷲ ﻫﻮ ﺍﻟﻌﺎﻟﻢ ﺑﺨﻠﻘﻪ ﻭﺑﺄﻋﻤﺎﻟﻬﻢ‪ ،‬ﻭﻣﺎ ﺗﺠﺮﻱ ﻋﻠﻴﻪ ﺃﻣﻮﺭﻫﻢ‪ ،‬ﻭﻣﻦ ﻳﻄﻴﻌﻪ‬ ‫ﻣﻨﻬﻢ ﻭﻣﻦ ﻳﻌﺼﻴﻪ‪ ،‬ﻭﻣﻦ ﻳﺴﺘﺤﻖ ﺍﻟﺠﻨﺔ ﻭﻣﻦ ﻳﺴﺘﺤﻖ ﺍﻟﻨﺎﺭ ﻟﻌﻤﻠﻪ‪ ،‬ﻭﻋﻠﻰ ﻋﻠﻤﻪ‬ ‫ﻛﺎﻧﺖ ﺃﻋﻤﺎﻟﻬﻢ‪ ،‬ﻭﻋﻠﻰ ﻣﺎ ﻋﻠﻢ ﻣﻦ ﺃﻋﻤﺎﻟﻬﻢ ﺍﻟﺼﺎﻟﺤﺔ ﺃﺛﺎﺏ ﺃﻫﻞ ﺍﻟﺠﻨﺔ‪ ،‬ﻭﻛﺬﻟﻚ‬ ‫ﺃﻫﻞ ﺍﻟﻤﻌﺼﻴﺔ‪ .‬ﻻ ﻳﻌﺰﺏ ﻋﻨﻪ ﻣﺜﻘﺎﻝ ﺫﺭﺓ ﻓﻲ ﺍﻷﺭﺽ ﻭﻻ ﻓﻲ ﺍﻟﺴﻤﺎﺀ)‪.(٢‬‬ ‫ﻭﻋﻠﻢ ﺍﷲ ﺗﻌﺎﻟﻰ ﺻﻔﺔ ﺫﺍﺗﻴﺔ ﺃﺯﻟﻴﺔ ﻳﻨﻔﻲ ﺑﻬﺎ ﺍﻟﺠﻬﻞ ﻋﻨﻪ‪ ،‬ﻓﻬﻮ ﺗﻌﺎﻟﻰ ﺑﻜﻞ ﺷﻲﺀ‬ ‫ﻭﻋﺒﺮ ﻋﻨﻪ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﺑﺄﻧﻪ‪ :‬ﺗﻨﻜﺸﻒ‬ ‫ﻣﺤﻴﻂ‪ ،‬ﻭﻫﻮ ﻋﺎﻟﻢ ﺑﺬﺍﺗﻪ ﻻ ﺑﻌﻠﻢ ﻫﻮ ﻏﻴﺮﻩ‪ ،‬‬ ‫ﻟﻪ ﺍﻟﻤﻌﻠﻮﻣﺎﺕ ﺍﻧﻜﺸﺎﻓﺎ ﺗﺎ ‪‬ﻣﺎ‪ ،‬ﻣﻦ ﻏﻴﺮ ﻗﻴﺎﻡ ﺻﻔﺔ ﻗﺪﻳﻤﺔ ﻣﻘﺘﻀﻴﺔ ﻟﺬﻟﻚ ﺍﻻﻧﻜﺸﺎﻑ‪.‬‬ ‫ﺇﻧﻪ ﺗﻌﺎﻟﻰ ﻋﺎﻟﻢ ﺑﻜﻞ ﻣﺎ ﻛﺎﻥ ﻭﻣﺎ ﻫﻮ ﻛﺎﺋﻦ‪ ،‬ﻣﺎ ﺳﻴﻜﻮﻥ‪ ،‬ﻻ ﻳﻌﺰﺏ ﻋﻨﻪ ﻣﺜﻘﺎﻝ‬ ‫ﺫﺭﺓ ﻓﻲ ﺍﻷﺭﺽ ﻭﻻ ﻓﻲ ﺍﻟﺴﻤﺎﺀ؛ ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪K J I H G F ﴿ :‬‬ ‫‪] ﴾ T S R Q P O N M L‬ﺍﻟﻤﺎﺋﺪﺓ‪ ،[٩٧ :‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪ ﴿ :‬ﮯ‬ ‫¡ ‪² ±° ¯ ® ¬ « ª © ¨ § ¦ ¥ ¤ £ ¢‬‬ ‫‪] ﴾ ¶ μ ´ ³‬ﺍﻟﺤﺪﻳﺪ‪.[٢٢ :‬‬ ‫)‪ (١‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٣٣١‬ ‪ .٣٣٢‬ﻭﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ .٦١ ،٢‬ﻭﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪:‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺃﻃﻔﻴﺶ‪ :‬ﺍﻟﺬﻫﺐ ﺍﻟﺨﺎﻟﺺ‪ ،‬ﺹ ‪.٨‬‬‫‬‫ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.١٣٩‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٨٥‬‬‫‬‫)‪ (٢‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٨٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪222‬‬ ‫ﻭﻫﻮ ﺗﻌﺎﻟﻰ ﻋﺎﻟﻢ ﺑﻜﻞ ﺷﻲﺀ‪ ،‬ﺑﺄﻓﻌﺎﻝ ﺍﻟﻌﺒﺎﺩ ﻭﺑﻤﺼﻴﺮﻫﻢ‪ ،‬ﺑﺎﻟﺠﺰﺋﻴﺎﺕ‬ ‫ﻭﺍﻟﻜﻠﻴﺎﺕ‪ ،‬ﺳﻮﺍﺀ ﺃﻛﺎﻧﺖ ﻣﻦ ﺍﻟﻤﻤﻜﻨﺎﺕ ﺃﻡ ﺍﻟﻮﺍﺟﺒﺎﺕ‪ ،‬ﻭﻗﺪ ﺳﻤﻰ ﻫﻮﺩ ﺑﻦ ﻣﺤﻜﻢ‬ ‫ﺍﻟﻬﻮﺍﺭﻱ )ﺕ ‪٢٨٠‬ﻫ‪٨٩٣/‬ﻡ(‪» :‬ﻋﻠﻢ ﺍﷲ ﺗﻌﺎﻟﻰ ﺍﻟﺴﺎﺑﻖ ﻷﻓﻌﺎﻝ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﺑﻌﻠﻢ ﺍﻟﻔﻌﺎﻝ«‪.‬‬ ‫ﻭﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﻮﺻﻒ ﻋﻠﻢ ﺍﷲ ﺗﻌﺎﻟﻰ ﺑﺎﻟﻀﺮﻭﺭﻱ ﻭﻻ ﺑﺎﻟﻨﻈﺮﻱ‪ ،‬ﻭﻻ‬ ‫ﺑﺎﻟﺘﺼﻮﺭ‪ ،‬ﻭﻻ ﺑﺎﻟﺘﻨﻮﻉ‪ ،‬ﻻ ﺑﺎﻟﺘﺒﺪﻳﻞ ﻭﺍﻟﺘﻐﻴﻴﺮ‪.‬‬ ‫ﻭﻭﺍﺿﺢ ﺃﻥ ﺍﻟﻠﻐﺔ ﺗﻘﺼﺮ ﻓﻲ ﺍﻟﺘﻌﺒﻴﺮ ﻋﻦ ﺣﻘﻴﻘﺔ ﻋﻠﻢ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﺇﻧﻤﺎ ﻫﻲ‬ ‫ﻋﺒﺮ ﺑﻪ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻭﻣﻘﺼﺪﻫﻢ ﺃﻥ‬ ‫ﺗﻘﺮﻳﺐ ﻟﻠﻤﺪﺍﺭﻙ ﺍﻟﺒﺸﺮﻳﺔ‪ ،‬ﻣﺜﻞ ﺍﻻﻧﻜﺸﺎﻑ ﺍﻟﺬﻱ ‬ ‫ﺍﻷﺷﻴﺎﺀ ﻻ ﺗﻌﺰﺏ ﻋﻦ ﻋﻠﻢ ﺍﷲ ﺗﻌﺎﻟﻰ)‪.(١‬‬ ‫ﻋﺎﻟﻤﺎ ﺑﺨﻠﻘﻪ ﻗﺒﻞ ﺃﻥ ﻳﺨﻠﻘﻬﻢ‬ ‫‬‫ﻭﻗﺪ ﺃﺟﻤﻌﺖ ﺍﻷﻣﺔ ﻋﻠﻰ ﺃﻥ ﺍﷲ ﻟﻢ ﻳﺰﻝ‬ ‫ﻭﺃﻋﻤﺎﻟﻬﻢ ﻭﺃﺭﺯﺍﻗﻬﻢ ﻭﺇﺭﺍﺩﺗﻬﻢ ﻭﺃﻋﻤﺎﺭﻫﻢ ﻭﺃﺳﻤﺎﺀﻫﻢ ﻭﺃﺳﻤﺎﺀ ﺁﺑﺎﺋﻬﻢ‪ ،‬ﻣﺎ ﻳﺄﺗﻮﻥ‬ ‫ﻓﻲ ﻟﻴﻠﻬﻢ ﻭﻧﻬﺎﺭﻫﻢ‪ ،‬ﻭﻃﺎﻋﺘﻬﻢ ﻭﻣﻌﺎﺻﻴﻬﻢ‪.‬‬ ‫ﻭﺃﺟﻤﻌﻮﺍ ﺃﻥ ﻋﻠﻢ ﺍﷲ ﻻ ﻳﺒﻄﻞ ﻓﻲ ﺧﻠﻘﻪ‪ ،‬ﻭﺃﻧﻬﻢ ﻟﻤﺎ ﻋﻠﻢ ﻣﻨﻬﻢ ﻣﺎﺿﻮﻥ‪،‬‬ ‫ﻭﻋﻠﻰ ﻣﺎ ﺃﺭﺍﺩ ﻭﺷﺎﺀ ﻳﻌﻤﻠﻮﻥ‪.‬‬ ‫ﻭﺇﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﻫﻜﺬﺍ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﻻ ﻳﺨﺮﺟﻮﻥ ﻋﻦ ﻋﻠﻢ ﺍﷲ‪ ،‬ﻭﺃﻧﻬﻢ ﻻ ﻳﻌﻤﻠﻮﻥ‬ ‫ﺧﻼﻑ ﻣﺎ ﻋﻠﻢ ﻓﻘﺪ ﺻﺢ ﺇﻧﻔﺎﺫ ﻣﺎ ﻋﻠﻢ ﻋﻠﻰ ﻣﺎ ﻋﻠﻢ ﻭﺃﺭﺍﺩ ﻭﺷﺎﺀ)‪.(٢‬‬ ‫ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﻤﺴﻠﻤﻮﻥ‪ :‬ﻣﻦ ﻋﻠﻢ ﺍﷲ ﺃﻧﻪ ﻳ ‬ ‫ﻀ ﻞ ﻟﻢ ﻳﻬﺘﺪ‪ ،‬ﻭﻣﻦ ﻋﻠﻢ ﺃﻧﻪ ﻳﻬﺘﺪﻱ‬ ‫‬ ‫ﻟﻢ ﻳﻀﻞ‪ ،‬ﻭﺑﻬﺬﺍ ﺑﻄﻞ ﻗﻮﻟﻬﻢ‪ :‬ﺇﻧﻪ ﻳﺮﻳﺪ ﺧﻼﻑ ﻣﺎ ﻋﻠﻢ)‪.(٣‬‬ ‫ﻭﻳﺬﻛﺮ ﺍﻟﻜﻨﺪﻱ ﻣﻦ ﺑﻌﺾ ﺍﻵﺛﺎﺭ‪ :‬ﺃﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﻟﻢ ﻳﺰﻝ ﻳﻌﻠﻢ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﺇﺫ‬ ‫ﻋﺎﻟﻤﺎ ﺑﻬﺎ ﺑﻌﺪ‬ ‫‬‫ﻋﺎﻟﻤﺎ ﺑﻬﺎ ﻓﻲ ﺣﺎﻝ ﻛﻮﻧﻬﺎ‪ ،‬ﻭﻟﻢ ﻳﺰﻝ‬ ‫‬‫ﻭﻫﻲ ﻋﺪﻡ ﻟﻢ ﻳﻜﻦ ﻭﻟﻢ ﻳﺰﻝ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٦٧٩‬‬ ‫‬‫)‪ (١‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫)‪ (٢‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٤٦٨‬‬ ‫)‪ (٣‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٤٧٠‬‬ ‫‪223‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﺻﻞ ﺍﻷﺳﻤﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ‬ ‫ﻋﺎﻟﻤﺎ ﺑﻬﺎ ﺑﻌﺪ ﻓﻨﺎﺋﻬﺎ‪ ،‬ﻭﻟﻢ‬ ‫‬‫ﻋﺎﻟﻤﺎ ﺑﻬﺎ ﻓﻲ ﺣﺎﻝ ﻓﻨﺎﺋﻬﺎ‪ ،‬ﻭﻟﻢ ﻳﺰﻝ‬ ‫‬‫ﻛﻮﻧﻬﺎ‪ ،‬ﻭﻟﻢ ﻳﺰﻝ‬ ‫ﻋﺎﻟﻤﺎ ﺑﻬﺎ ﺑﻌﺪ ﺇﻧﺸﺎﺋﻬﺎ ﻓﻲ ﺍﻵﺧﺮﺓ)‪ .(١‬ﺃﻱ‪ :‬ﺃﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﻳﻌﻠﻢ ﺍﻷﺷﻴﺎﺀ ﻗﺒﻞ‬ ‫‬‫ﻳﺰﻝ‬ ‫ﻛﻮﻧﻬﺎ‪ ،‬ﻭﻓﻲ ﺯﻣﻦ ﻛﻮﻧﻬﺎ‪ ،‬ﻭﺑﻌﺪ ﻛﻮﻧﻬﺎﻓﻨﺎﺋﻬﺎﺛﻢ ﻋﻨﺪ ﻋﻮﺩﺗﻬﺎ ﻣﺮﺓ ﺃﺧﺮﻯ‪ ،‬ﻓﻬﻮ‬ ‫ﻋﺎﻟﻢ ﺑﻤﺎ ﻛﺎﻥ ﻭﻛﺎﺋﻦ ﻭﺳﻴﻜﻮﻥ‪.‬‬ ‫ﻭﻣﻦ ﺟﻌﻞ ﻋﻠﻢ ﺍﷲ ﻣﺤﺪﺛﺎ ﺃﺛﺒﺖ ﺃﻧﻪ ﻟﻢ ﻳﻜﻦ ﻳﻌﻠﻢ ﺛﻢ ﻋﻠﻢ‪ ،‬ﻭﺗﻌﺎﻟﻰ ﺍﷲ ﻋﻦ‬ ‫ﻭﻗﺎﺩﺭﺍ‬ ‫‬‫ﻋﺎﻟﻤﺎ ﺑﻤﺎ ﻳﻜﻮﻥ‪،‬‬ ‫ﻛﺒﻴﺮﺍ‪ ،‬ﺑﻞ ﻫﻮ ﺍﷲ ﺍﻟﻌﺎﻟﻢ ﺍﻟﺬﻱ ﻟﻢ ﻳﺰﻝ ‬ ‫ﻋﻠﻮﺍ ‬ ‫ﻫﺬﻩ ﺍﻟﺼﻔﺔ ‪‬‬ ‫ﺑﺼﻴﺮﺍ ﻛﻤﺎ ﻭﺻﻒ ﻧﻔﺴﻪ ﻓﻲ ﻛﺘﺎﺑﻪ‪ ،‬ﻭﻻ ﻳﻮﺻﻒ ﺇﻻ ﺑﻤﺎ ﻭﺻﻒ‬ ‫‬‫ﺳﻤﻴﻌﺎ‬ ‫‬‫ﻗﻴﻮﻣﺎ‬ ‫‬‫ﺣ ‪‬ﻴﺎ‬ ‫ﺍﻟﺴ ﻨﺔ‬ ‫ﻧﻔﺴﻪ ﻓﻲ ﻛﺘﺎﺑﻪ ﻣﻦ ﺃﺳﻤﺎﺋﻪ‪ .‬ﻭﻗﺪ ﻧﻔﻰ ﻋﻦ ﻧﻔﺴﻪ ﻣﺎ ﻳﺠﺮﻱ ﻋﻠﻰ ﺍﻟﺨﻠﻖ ﻣﻦ ‪‬‬ ‫ﻭﺍﻟﻨﻮﻡ‪ ،‬ﻭﻧﺰ‪‬ﻩ ﻧﻔﺴﻪ ﻋﻦ ﺻﻔﺎﺕ ﺍﻟﻤﺨﻠﻮﻗﻴﻦ ﻓﻲ ﻫﺬﻩ ﺍﻷﺳﻤﺎﺀ ﻛﻠﻬﺎ‪.‬‬ ‫‪  ١٢٨‬ا  رة‬ ‫ﺇﻥ ﷲ ﺗﻌﺎﻟﻰ ﻗﺪﺭﺓ ﺑﺬﺍﺗﻪ ﻻ ﺑﻘﺪﺭﺓ ﻫﻲ ﻏﻴﺮﻩ‪ ،‬ﻭﻳﻔﺴﺮ ﺍﻟﺠﻴﻄﺎﻟﻲ ﺻﻔﺔ‬ ‫ﺍﻟﻘﺪﺭﺓ‪ ،‬ﺑﺄﻥ ﺍﻟﻌﺎﻟﻢ ﺑﺄﺳﺮﻩ ﻣﺤﻜﻢ ﻓﻲ ﺻﻨﻌﺘﻪ‪ ،‬ﻣﺮﺗﺐ ﻓﻲ ﺧﻠﻘﺘﻪ‪ ،‬ﻭﻣﻦ ﺭﺃﻯ‬ ‫ﺛﻮﺑﺎ ﺣﺴﻦ ﺍﻟﻨﺴﺞ ﻭﺍﻟﺘﺄﻟﻴﻒ ﺛﻢ ﺗﻮﻫﻢ ﺻﺪﻭﺭ ﺫﻟﻚ ﻣﻦ ﻣﻴﺖ ﻻ ﺍﺳﺘﻄﺎﻋﺔ ﻟﻪ ﺃﻭ‬‫‬ ‫‬ ‫ﻣﺘﺨﻠﻔﺎ ﻋﻦ ﻏﺮﻳﺰﺓ ﺍﻟﻌﻘﻞ‪ ،‬ﻣﻨﺨﺮﻃ ﺎ ﻓﻲ ﺳﻠﻚ ﺃﻫﻞ‬ ‫ﻣﻦ ﺇﻧﺴﺎﻥ ﻻ ﻗﺪﺭﺓ ﻟﻪ ﻛﺎﻥ‬ ‫ﺍﻟﻐﺒﺎﻭﺓ ﻭﺍﻟﺠﻬﻞ)‪.(٢‬‬ ‫ﻭﺍﻟﻘﺪﺭﺓ ﺻﻔﺔ ﺫﺍﺗﻴﺔ ﷲ ﺗﻌﺎﻟﻰ ﺗﺆﺛﺮ ﻓﻲ ﺟﻤﻴﻊ ﺍﻟﻤﻘﺪﻭﺭﺍﺕ ﺑﺎﻹﻳﺠﺎﺩ ﻭﺍﻟﻌﺪﻡ‪،‬‬ ‫ﻣﻦ ﻏﻴﺮ ﺍﺣﺘﻴﺎﺝ ﺇﻟﻰ ﻣﻌﻨﻰ ﻗﺪﻳﻢ ﺯﺍﺋﺪ ﻋﻠﻴﻪ ﻗﺎﺋﻢ ﺑﻪ ﻳﺘﺄﺗﻰ ﺑﻪ ﺍﻟﺘﺄﺛﻴﺮ؛ ﻷﻥ ﺍﷲ‬ ‫ﺗﻌﺎﻟﻰ ﻗﺎﺩﺭ ﻻ ﺑﻘﺪﺭﺓ ﻫﻲ ﻏﻴﺮﻩ‪ .‬ﻳﻘﻮﻝ ﺍﻟﺜﻤﻴﻨﻲ‪» :‬ﺍﷲ ﺗﻌﺎﻟﻰ ﻣﻮﺟﺪ ﺑﺎﻻﺧﺘﻴﺎﺭ‪،‬‬ ‫ﻭﻛﻞ ﻣﻮﺟﺪ ﺑﺎﻻﺧﺘﻴﺎﺭ ﻓﻬﻮ ﻗﺎﺩﺭ«)‪.(٣‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٤٨‬‬ ‫‬‫)‪ (١‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪ ١١٦‬ ‪.١١٧‬‬ ‫)‪ (٢‬ﺍﻟﺠﻴﻄﺎﻟﻲ‪ :‬ﻗﻨﺎﻃﺮ ﺍﻟﺨﻴﺮﺍﺕ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢١٧‬‬ ‫)‪ (٣‬ﺍﻟﺜﻤﻴﻨﻲ‪ :‬ﻣﻌﺎﻟﻢ ﺍﻟﺪﻳﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.١٧٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪224‬‬ ‫ﻭﻳﺮﻯ ﺍﻟﻮﺍﺭﺟﻼﻧﻲ ﺃﻥ ﺍﻟﻠﻐﺔ ﻋﺎﺟﺰﺓ ﻋﻦ ﻭﺻﻒ ﻛﻨﻪ ﻫﺬﻩ ﺍﻟﻘﺪﺭﺓ ﺍﻹﻟﻬﻴﺔ‪ ،‬ﻣﻤﺎ‬ ‫ﻳﻘﺘﻀﻲ ﺍﻹﻳﻤﺎﻥ ﻭﺍﻟﺘﺴﻠﻴﻢ ﺑﻬﺎ‪ .‬ﻭﻓﻲ ﻫﺬﺍ ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻓﻲ ﺟﻼﻟﻪ‬ ‫ﻭﻛﺒﺮﻳﺎﺋﻪ ﺻﻔﺔ ﻳﺼﺪﺭ ﺍﻟﺨﻠﻖ ﻭﺍﻻﺧﺘﺮﺍﻉ ﻋﻨﻬﺎ‪ ،‬ﻭﺗﻠﻚ ﺍﻟﺼﻔﺔ ﺃﻋﻠﻰ ﻭﺃﺟﻞ ﺃﻥ‬ ‫ﻳﻠﻤﺤﻬﺎ ﻋﻴﻦ ﻭﺍﺿﻊ ﺍﻟﻠﻐﺔ‪ ،‬ﺣﺘﻰ ﻳﻌﺒﺮ ﻋﻨﻬﺎ ﺑﻌﺒﺎﺭﺓ ﺗﺪﻝ ﻋﻠﻰ ﻛﻨﻪ ﺟﻼﻟﻬﺎ‬ ‫ﻭﺧﺼﻮﺹ ﺣﻘﻴﻘﺘﻬﺎ‪ .‬ﻭﺍﻟﻘﺪﺭﺓ ﺻﻔﺔ ﻣﻠﺤﻘﺔ ﺑﺎﻟﺤﻲ‪ .‬ﻓﺎﻟﻌﻠﻢ ﻭﺍﻟﻘﺪﺭﺓ ﻭﺍﻹﺭﺍﺩﺓ‬ ‫ﻭﺍﻟﺮﺿﻰ ﻭﺍﻟﺴﺨﻂ ﻣﻦ ﺗﻮﺍﺑﻊ ﺍﻟﺤﻴﺎﺓ‪ .‬ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺍﻟﻘﺪﺭﺓ ﺻﺪﻭﺭ ﺍﻟﺤﺪﺙ)‪.(١‬‬ ‫‪  ١٢٩‬اﻹرادة‬ ‫ﻣﺮﻳﺪﺍ ﻗﺒﻞ ﺣﺼﻮﻝ ﺍﻟﻤﺮﺍﺩ‬ ‫ﺍﻹﺭﺍﺩﺓ ﺻﻔﺔ ﺫﺍﺕ ﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﺍﺟﺒﺔ ﻟﻪ‪ ،‬ﻓﻠﻢ ﻳﺰﻝ ‬ ‫ﻭﻭﺟﻮﺩﻩ‪ ،‬ﻭﺗﺄﺧﺮ ﺍﻟﻤﺮﺍﺩ ﻻ ﻳﺪﻝ ﻋﻠﻰ ﺗﺄﺧﺮ ﺍﻹﺭﺍﺩﺓ‪ .‬ﻭﺗﻌﻨﻲ ﺃﻧﻪ ﻻ ﻳﺴﺘﻜﺮﻩ ﻋﻠﻰ‬ ‫ﺷﻲﺀ ﻓﻲ ﺣﻴﻦ ﻣﻦ ﺍﻷﺣﻴﺎﻥ‪ ،‬ﻭﻻ ﻳﻔﻮﺗﻪ ﺷﻲﺀ‪ ،‬ﻭﺗﻔﻴﺪ ﺃﻥ ﺫﺍﺗﻪ ﻛﺎﻓﻴﺔ ﻓﻲ ﺗﺨﺼﻴﺺ‬ ‫ﺃﺣﺪ ﻃﺮﻓﻲ ﺍﻟﻤﻤﻜﻦ‪.‬‬ ‫ﻭﺻﺎﺩﺭﺍ‬ ‫‬‫ﻣﺴﺘﻨﺪﺍ ﺇﻟﻰ ﻣﺸﻴﺌﺘﻪ‬ ‫‬‫ﺇ ﺫﺍ؛ ﺍﷲ ﺗﻌﺎﻟﻰ ﻣﺮﻳﺪ ﻷﻓﻌﺎﻟﻪ‪ ،‬ﻓﻼ ﻣﻮﺟﻮﺩ ﺇﻻ ﻫﻮ‬ ‫ﻗﺎﺩﺭﺍ‬ ‫ﺇﻟﻬﺎ ‬ ‫ﻋﻦ ﺇﺭﺍﺩﺗﻪ‪ ،‬ﻓﻬﻮ ﺗﻌﺎﻟﻰ ﺍﻟﻤﺒﺪﺉ ﺍﻟﻤﻌﻴﺪ ﺍﻟﻔ ‪‬ﻌﺎﻝ ﻟﻤﺎ ﻳﺮﻳﺪ‪ .‬ﻭﻛﻴﻒ ﻳﻜﻮﻥ ‬ ‫ﻋﻠﻮﺍ‬ ‫ﻣﻦ ﻳﻜﻮﻥ ﻓﻲ ﻣﻠﻜﻪ ﻣﺎ ﻻ ﻳﺮﻳﺪﻩ ﺑﻞ ﻫﻮ ﻣﺴﺘﻜﺮﻩ ﻋﺎﺟﺰ‪ ،‬ﺗﻌﺎﻟﻰ ﻋﻦ ﺫﻟﻚ ‪‬‬ ‫ﻛﺒﻴﺮﺍ‪ ،‬ﻭﻫﻮ ﺗﻌﺎﻟﻰ ﻣﺮﻳﺪ ﺑﺬﺍﺗﻪ)‪.(٢‬‬ ‫‬ ‫ﻭﺗﺘﻌﻠﻖ ﺍﻹﺭﺍﺩﺓ ﺑﺎﻟﻌﻠﻢ‪ ،‬ﺇﺫ ﻛﻞ ﻣﺎ ﺃﺭﺍﺩﻩ ﻓﻘﺪ ﻋﻠﻤﻪ‪ ،‬ﻭﺗﺄﺗﻲ ﺑﻤﻌﻨﻰ ﺍﻟﺨﻠﻖ ﻓﻲ‬ ‫ﻣﺜﻞ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾ ¨ § ¦ ¥ ﴿ :‬ﺍﻟﺰﻣﺮ‪.[٣٨ :‬‬ ‫ﻭﺗﻠﺘﻘﻲ ﻣﻊ ﺍﻟﻤﺸﻴﺌﺔ ﻓﻲ ﻧﻔﻲ ﺍﻻﺳﺘﻜﺮﺍﻩ ﻋﻨﻪ ‪ 8‬؛ ﻭﻳﺮﻯ ﺍﻟﺒﻌﺾ ﺃﻧﻬﻤﺎ‬ ‫ﻣﺘﺮﺍﺩﻓﺎﻥ ﻟﻐﺔ‪ ،‬ﺃﻭ ﺃﻥ ﺍﻹﺭﺍﺩﺓ ﺃﻭﺳﻊ ﺩﻻﻟﺔ ﻣﻦ ﺍﻟﻤﺸﻴﺌﺔ‪.‬‬ ‫)‪ (١‬ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪ :‬ﺍﻟﺪﻟﻴﻞ ﻭﺍﻟﺒﺮﻫﺎﻥ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٥٠‬ ‪..٥١‬‬ ‫)‪ (٢‬ﺍﻟﺠﻴﻄﺎﻟﻲ‪ :‬ﻗﻨﺎﻃﺮ ﺍﻟﺨﻴﺮﺍﺕ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢١٨‬‬ ‫‪225‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﺻﻞ ﺍﻷﺳﻤﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ‬ ‫ﻭﺗﺨﺘﻠﻒ ﻋﻦ ﺍﻷﻣﺮ‪ ،‬ﻓﻘﺪ ﺃﺭﺍﺩ ﺍﷲ ﺗﻌﺎﻟﻰ ﻓﻲ ﻛﻞ ﻣﺎ ﻛﺎﻥ ﻭﻗﻀﻰ ﺑﻪ‪ ،‬ﻭﻻ‬ ‫ﻳﻌﻨﻲ ﺃﻧﻪ ﺃﻣﺮ ﺑﻜﻞ ﺫﻟﻚ؛ ﻓﻘﺪ ﺧﻠﻖ ﺍﻟﻤﻌﺼﻴﺔ ﻭﺃﺭﺍﺩﻫﺎ ﻣﺤﺮﻣﺔ ﻣﻜﺮﻭﻫﺔ‪ ،‬ﻭﻟﻢ ﻳﺄﻣﺮ‬ ‫ﺑﻬﺎ‪ ،‬ﻭﺧﻠﻖ ﺍﻟﻄﺎﻋﺔ ﻭﺃﺭﺍﺩﻫﺎ ﻭﺃﻣﺮ ﺑﻬﺎ)‪.(١‬‬ ‫ﻭﻳﺬﻛﺮ ﺍﻟﺒﺴﻴﻮﻱ ﺍﺧﺘﻼﻑ ﺍﻟﻨﺎﺱ ﻓﻲ ﺍﻹﺭﺍﺩﺓ‪ ،‬ﺇﺫ ﺫﻫﺐ ﺍﻟﺒﻌﺾ ﺇﻟﻰ ﺃﻥ ﺇﺭﺍﺩﺓ‬ ‫ﺍﷲ ﻓﻌﻞ ﻣﻦ ﻓﻌﻠﻪ‪ ،‬ﻭﻟﻮ ﺟﺎﺯ ﻫﺬﺍ ﻷﺩﻯ ﺇﻟﻰ ﺍﻟﻘﻮﻝ‪ :‬ﺇﻥ ﺇﺭﺍﺩﺓ ﺍﷲ ﺗﻌﺎﻟﻰ ﻣﺨﻠﻮﻗﺔ‪،‬‬ ‫ﺑﻬﺎ ﺧﻠﻖ ﺍﻷﺷﻴﺎﺀ‪.‬‬ ‫ﻗﺎﺩﺭﺍ‬ ‫ﻣﺮﻳﺪﺍ ﻛﻤﺎ ﺃﻧﻪ ﻟﻢ ﻳﺰﻝ ‬ ‫‬‫ﻭﻳﺮﻓﺾ ﺍﻟﺒﺴﻴﻮﻱ ﻫﺬﺍ ﻭﻳﺮﻯ ﺃﻥ ﺍﷲ ﻟﻢ ﻳﺰﻝ‬ ‫ﻋﺎﻟﻤﺎ‪ .‬ﻭﻣﻤﺎ ﻳﺪﻝ ﻋﻠﻰ ﻓﺴﺎﺩ ﻣﺎ ﻗﺎﻟﻮﺍ ﺃﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﺧﻠﻖ ﺇﺭﺍﺩﺓ ﺑﻬﺎ ﺃﺭﺍﺩ ﻗﻮﻟﻪ‬ ‫‬ ‫ﺗﻌﺎﻟﻰ‪] ﴾ À ¿ ¾ ½ ¼ » º ¹ ¸ ¶ ﴿ :‬ﺍﻟﻨﺤﻞ‪ [٤٠ :‬ﻓﻠﻤﺎ ﻟﻢ‬ ‫ﻳﺠﺰ ﺃﻥ ﻳﻘﻮﻝ ﻗﻮﻻ ﻟﻪ ﻟﻢ ﻳﺠﺰ ﺃﻥ ﻳﺨﻠﻖ ﺇﺭﺍﺩﺓ ﺑﻬﺎ ﺃﺭﺍﺩ‪.‬‬ ‫ﻣﺮﻳﺪﺍ‪ ...‬ﻭﺍﻻﺗﻔﺎﻕ ﺃﻥ‬ ‫‬‫ﺇﻥ ﺍﷲ ﻫﻮ ﺍﻟﻤﺮﻳﺪ ﺑﻨﻔﺴﻪ ﻻ ﺑﺸﻲﺀ ﻏﻴﺮﻩ‪ .‬ﻭﺍﷲ ﻟﻢ ﻳﺰﻝ‬ ‫ﺍﷲ ﻫﻮ ﺍﻟﻤﺮﻳﺪ ﺍﻟﻌﺎﻟﻢ ﺍﻟﻘﺎﺩﺭ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ ﻟﻪ ﺛﺎﺑﺘﺔ ﻓﻲ ﻛﺘﺎﺑﻪ‪ ،‬ﻭﻭﺻﻒ ﺑﻬﺎ‬ ‫ﻧﻔﺴﻪ‪ ،‬ﻭﺃﻧﻪ ﺇﺫﺍ ﺃﺭﺍﺩ ﺷﻴ ﺌﺎ ﺃﻥ ﻳﻘﻮﻝ ﻟﻪ‪ :‬ﻛﻦ ﻓﻴﻜﻮﻥ‪ .‬ﻭﻛﺎﻥ ﻫﻮ ﺍﻟﻤﺮﻳﺪ ﻟﺬﺍﺗﻪ)‪،(٢‬‬ ‫ﻭﻓﺴﺪ ﻗﻮﻝ ﻣﻦ ﻳﻘﻮﻝ‪ :‬ﺇﻧﻪ ﻟﻢ ﻳﺮﺩ ﺛﻢ ﺃﺭﺍﺩ؛ ﻷﻥ ﻫﺬﺍ ﻣﻮﺿﻊ ﺍﻟﺒﺪﺍﺀ‪ ،‬ﻭﻳﺴﺘﺤﻴﻞ‬ ‫ﺍﻟﺒﺪﺍﺀ ﻓﻲ ﺣﻖ ﺍﷲ ﺗﻌﺎﻟﻰ)‪.(٣‬‬ ‫‪  ١٣٠‬ا ‪8/‬ة‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﻻ ﺧﺎﺭﺟﺔ ﻋﻦ‬ ‫‬‫ﺍﻟﺤﻴﺎﺓ ﻣﻦ ﺻﻔﺎﺕ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﻫﻲ ﺻﻔﺔ ﺫﺍﺕ ﻋﻨﺪ‬ ‫ﺍﻟﺬﺍﺕ‪ .‬ﻳﻘﻮﻝ ﺃﺑﻮ ﻗﺤﻄﺎﻥ‪» :‬ﻫﻮ ﺍﻟﺤﻲ ﻻ ﺑﺤﻴﺎﺓ ﻫﻲ ﻏﻴﺮﻩ«‪ .‬ﻭﻳﻘﻮﻝ ﺍﻟﻔﺰﺍﺭﻱ‪ :‬ﻣﻌﻨﻰ ﺍﷲ‬ ‫ﺣﻲ ﺃﻧﻪ ﻟﻴﺲ ﺑﻤﻴﺖ‪ ،‬ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺫﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪﴾ y x w ﴿ :‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٤١١‬ ‪.٤١٢‬‬ ‫‬‫)‪ (١‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪ :‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.١٤٠‬‬ ‫‬‫)‪ (٢‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٤٦٥‬‬ ‫)‪ (٣‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٤٦٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪226‬‬ ‫]ﺍﻟﺒﻘﺮﺓ‪.(١)[٢٥٥ :‬‬ ‫ﻫﺬﺍ ﺍﻟﺘﻌﺮﻳﻒ ﻳﻤﺜﻞ ﺍﻟﺠﻬﻮﺩ ﺍﻷﻭﻟﻰ ﻓﻲ ﻓﻬﻢ ﺻﻔﺔ ﺍﻟﺤﻴﺎﺓ‪ ،‬ﺛﻢ ﺟﺎﺀ ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‬ ‫ﻓﻲ ﺍﻟﻘﺮﻥ ﺍﻟﺴﺎﺩﺱ‪ ،‬ﻓﻨﺺ ﻋﻠﻰ ﺃﻥ ﺻﻔﺔ ﺍﻟﺤﻴﺎﺓ ﺻﻔﺔ ﺫﺍﺗﻴﺔ ﻓﻲ ﺣﻖ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻻ ﻫﻲ‬ ‫ﻋﺮﺽ ﻭﻻ ﻫﻲ ﻏﻴﺮﻩ؛ ﻟﺬﻟﻚ ﻗﺎﻟﻮﺍ‪ :‬ﺍﻟﺤﻴﺎﺓ ﺻﻔﺔ ﷲ ‪ ، 8‬ﻟﻢ ﻳﺰﻝ ﻣﻮﺻﻮﻓﺎ ﺑﻬﺎ‪.‬‬ ‫ﻭﺍﻹﻳﻤﺎﻥ ﺑﺼﻔﺔ ﺍﻟﺤﻴﺎﺓ ﻳﻘﺘﻀﻲ ﺍﻹﻳﻤﺎﻥ ﻭﺍﻟﺘﺴﻠﻴﻢ ﺑﺄﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﺣﻲ‬ ‫ﻻ ﻳﻤﻮﺕ‪ ،‬ﻋﺎﻟﻢ ﻓ ‪‬ﻌﺎﻝ ﻟﻤﺎ ﻳﺮﻳﺪ‪ ،‬ﺧﺎﻟﻖ ﻣﺤﻴﻲ ﻣﻤﻴﺖ ﻛﻤﺎ ﺗﺪﻝ ﻋﻠﻴﻪ ﺁﻳﺎﺗﻪ)‪.(٢‬‬ ‫ﻭﻳﺮﻯ ﺍﻟﻮﺍﺭﺟﻼﻧﻲ ﺃﻥ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺣﻴﺎﺗﻪ ﺗﻌﺎﻟﻰ ﻫﻮ‪ :‬ﺗﺼﺮﻓﻪ ﻓﻲ ﺍﻟﺤﺪﺙ‬ ‫ﻗﺒﻞ ﺍﻹﻧﺸﺎﺀ ﻭﺑﻌﺪ ﺍﻹﻓﻨﺎﺀ ﻭﺇﻻﺑﺎﺩﺓ ﻭﺍﻹﻋﺎﺩﺓ‪ ،‬ﺑﺎﻟﻨﻘﺺ ﻭﺍﻟﺰﻳﺎﺩﺓ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﺼﻔﺔ‬ ‫ﺇﻟﻰ ﻋﻠﻢ ﺍﻟﻀﺮﻭﺭﺓ ﺃﻗﺮﺏ)‪ .(٣‬ﻭﺃﻥ ﺻﻔﺎﺕ ﻣﺜﻞ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻘﺪﺭﺓ ﻭﺍﻹﺭﺍﺩﺓ ﻭﺍﻟﺮﺿﺎ‬ ‫ﻣﻦ ﺻﻔﺎﺕ ﺍﻟﺤﻴﺎﺓ‪ ،‬ﻭﻳﺴﺘﺤﻴﻞ ﺃﻥ ﺗﻮﺟﺪ ﺑﺪﻭﻥ ﻭﺟﻮﺩ ﺻﻔﺔ ﺍﻟﺤﻴﺎﺓ‪.‬‬ ‫ﻭﻫﻮ ﻣﺎ ﺃﻛﺪﻩ ﺍﻟﺠﻴﻄﺎﻟﻲ ﺑﺄﻥ ﺇﺛﺒﺎﺕ ﺍﻟﺤﻴﺎﺓ ﷲ ﺗﻌﺎﻟﻰ ﺗﺄﺗﻲ ﻣﻦ ﺇﺛﺒﺎﺕ ﻋﻠﻤﻪ‬ ‫ﻭﻗﺪﺭﺗﻪ ﺗﻌﺎﻟﻰ‪ .‬ﺇﺫ ﺍﻷﻣﻮﺍﺕ ﺍﺳﺘﺤﺎﻟﺖ ﻣﻨﻬﻢ ﺍﻟﻘﺪﺭﺓ ﻭﺍﻟﻌﻠﻢ‪ .‬ﻭﻟﻮ ﺗﺼﻮﺭ ﻗﺎﺩﺭ‬ ‫ﻋﺎﻟﻢ ﻓﺎﻋﻞ ﻣﺪﺑﺮ ﺩﻭﻥ ﺃﻥ ﻳﻜﻮﻥ ﺣ ‪‬ﻴﺎ ﻟﺠﺎﺯ ﺃﻥ ﻳﺴﻠﻚ ﻓﻲ ﺣﻴﺎﺓ ﺍﻟﺤﻴﻮﺍﻧﺎﺕ‪ ،‬ﺑﻞ‬ ‫ﻓﻲ ﺣﻴﺎﺓ ﺃﺭﺑﺎﺏ ﺍﻟﺤﺮﻑ ﻭﺍﻟﺼﻨﺎﻋﺎﺕ‪ ،‬ﻭﺫﻟﻚ ﺍﻧﻐﻤﺎﺱ ﻓﻲ ﻏﻤﺮﺓ ﺍﻟﺠﻬﺎﻻﺕ)‪.(٤‬‬ ‫‪ F ١٣١‬ا ?'‪ R‬وا ‪*=6‬‬ ‫ﺻﻔﺘﺎ ﺍﻟﺴﻤﻊ ﻭﺍﻟﺒﺼﺮ ﻣﻦ ﺍﻟﺼﻔﺎﺕ ﺍﻟﺘﻲ ﻭﺻﻒ ﺍﷲ ﺑﻬﺎ ﻧﻔﺴﻪ‪ ،‬ﻭﺍﻟﺘﻲ ﻳﺴﺘﺤﻴﻞ‬ ‫ﻟﻮﺻﻒ ﺑﺄﻧﻪ ﻏﻴﺮ ﺳﻤﻴﻊ‬ ‫ﺃﻥ ﻳﻮﺻﻒ ﺑﻀﺪﻫﺎ‪ ،‬ﻷﻧﻪ ﻟﻮ ﻟﻢ ﻳﻮﺻﻒ ﺑﺄﻧﻪ ﺳﻤﻴﻊ ﺑﺼﻴﺮ ‬ ‫ﻭﺑﺼﻴﺮ‪ ،‬ﻓﻠﻤﺎ ﺛﺒﺖ ﻭﺻﺢ ﺃﻧﻪ ﻫﻮ ﺍﻟﺴﻤﻴﻊ ﻭﺍﻟﺒﺼﻴﺮ ﻟﻢ ﺗﺠﺰ ﻟﻪ ﺍﻟﺼﻔﺔ ﺑﻐﻴﺮ ﺫﻟﻚ ﻣﻦ‬ ‫)‪ (١‬ﺍﻟﻔﺰﺍﺭﻱ‪ :‬ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺹ ‪.٢٣‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٩٦‬‬ ‫‬‫)‪ (٢‬ﻣﻌﺠﻢ ﺍﻟﻤﺼﻄﻠﺤﺎﺕ‬ ‫)‪ (٣‬ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪ :‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.١٣٩‬‬ ‫)‪ (٤‬ﺍﻟﺠﻴﻄﺎﻟﻲ‪ :‬ﻗﻨﺎﻃﺮ ﺍﻟﺨﻴﺮﺍﺕ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٢١٧‬ ‪.٢١٨‬‬ ‫‪227‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﺻﻞ ﺍﻷﺳﻤﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ‬ ‫ﺍﻷﺿﺪﺍﺩ‪ .،‬ﻭﻟﻢ ﻳﺰﻝ ﺍﷲ ﺗﻌﺎﻟﻰ ﺳﻤﻴﻊ ﺑﺼﻴﺮ ﺑﻨﻔﺴﻪ‪ ،‬ﻻ ﺑﺂﻟﺔ ﻭﻻ ﺑﺠﺎﺭﺣﺔ ﻏﻴﺮﻩ)‪.(١‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ ﻓﻲ ﻫﺎﺗﻴﻦ ﺍﻟﺼﻔﺘﻴﻦ ﺇﻟﻰ ﻗﻮﻟﻴﻦ؛ ﺍﻷﻭﻝ‪ :‬ﺃﻧﻬﻤﺎ‬ ‫‬‫ﻭﺍﺧﺘﻠﻒ‬ ‫ﺇﺩﺭﺍﻛﺎﻥ ﻣﺨﺎﻟﻔﺎﻥ ﻟﻠﻌﻠﻢ ﺑﺠﻨﺴﻴﻬﻤﺎ ﻣﻊ ﻣﺸﺎﺭﻛﺘﻬﻤﺎ ﻟﻪ ﻓﻲ ﺃﻧﻬﻤﺎ ﺻﻔﺘﺎﻥ‬ ‫ﻛﺎﺷﻔﺘﺎﻥ‪ ،‬ﻳﺘﻌﻠﻘﺎﻥ ﺑﺎﻟﺸﻲﺀ ﻋﻠﻰ ﻣﺎ ﻫﻮ ﻋﻠﻴﻪ‪ .‬ﻭﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﻧﻬﻤﺎ ﻣﻦ ﺟﻨﺲ‬ ‫ﺍﻟﻌﻠﻢ‪ ،‬ﺇﻻ ﺃﻧﻬﻤﺎ ﻻ ﻳﺘﻌﻠﻘﺎﻥ ﺇﻻ ﺑﺎﻟﻤﻮﺟﻮﺩ ﺍﻟﻤﺘﻌﻴﻦ‪ ،‬ﻭﺍﻟﻌﻠﻢ ﻳﺘﻌﻠﻖ ﺑﺎﻟﻤﻮﺟﻮﺩ‬ ‫ﻭﺍﻟﻤﻌﺪﻭﻡ ﺍﻟﻤﻄﻠﻖ)‪.(٢‬‬ ‫ﻭﻳﺬﻫﺐ ﺍﻟﻔﺰﺍﺭﻱ ﺇﻟﻰ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪ ،‬ﻭﻫﻮ ﺃﻥ ﺳﻤﻴﻊ ﻣﻌﻨﺎﻩ ﻋﺎﻟﻢ‪ ،‬ﻭﺑﺼﻴﺮ‬ ‫ﻣﻌﻨﺎﻩ ﻋﺎﻟﻢ‪ ،‬ﺃﻣﺎ ﻣﻦ ﻗﺎﻝ‪ :‬ﺇﻥ ﻣﻌﻨﻰ ﺳﻤﻴﻊ ﻏﻴﺮ ﻣﻌﻨﻰ ﻋﺎﻟﻢ‪ ،‬ﻭﻣﻌﻨﻰ ﺑﺼﻴﺮ ﻏﻴﺮ‬ ‫ﻭﺑﻌﻀ ﻪ‬ ‫‬‫ﻳﺴﻤ ﻊ‪،‬‬ ‫ﻭﺑﻌﻀ ﻪ ﻻ ‬ ‫‬‫ﻳﺴﻤ ﻊ‬ ‫ﺑﻌﻀﻪ ‬ ‫‬‫ﻣﻌﻨﻰ ﻋﺎﻟﻢ‪ ،‬ﻓﻠﻮ ﻛﺎﻥ ﺍﻷﻣﺮ ﻫﻜﺬﺍ ﻟﻜﺎﻥ‬ ‫ﻳﻌﻠﻢ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺘﺠﺰﺅ‪ ،‬ﻭﺣﺎﺷﺎ ﺍﷲ‬ ‫ﻭﻳﻌﻀﻪ ﻻ ‬ ‫‬‫ﻳﻌﻠﻢ‬ ‫ﻭﺑﻌﻀﻪ ‬ ‫‬‫ﻳﺒﺼﺮ ﻭﺑﻌﻀﻪ ﻻ ﻳﺒﺼﺮ‪،‬‬ ‫ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﻣﺘﺠﺰ ﺋﺎ)‪.(٣‬‬ ‫ﺑﺼﻴﺮﺍ ﻻ ﺗﺨﻔﻰ ﻋﻨﻪ ﺍﻷﻟﻮﺍﻥ‪،‬‬ ‫‬‫ﺳﻤﻴﻌﺎ ﻻ ﺗﺨﻔﻰ ﻋﻠﻴﻪ ﺍﻷﺻﻮﺍﺕ‪،‬‬ ‫‬‫ﻭﺍﷲ ﺗﻌﺎﻟﻰ‬ ‫ﻻ ﻳﺸﺬ ﻋﻦ ﺳﻤﻌﻪ ﺻﻮﺕ ﺩﺑﻴﺐ ﺍﻟﻨﻤﻠﺔ ﺍﻟﺴﻮﺩﺍﺀ ﻓﻲ ﺍﻟﻠﻴﻠﺔ ﺍﻟﺴﻮﺩﺍﺀ ﻋﻠﻰ ﺍﻟﺼﺨﺮﺓ‬ ‫ﺍﻟﺼﻤﺎﺀ‪ ،‬ﻓﺎﻟﺴﻤﻊ ﻛﻨﺎﻳﺔ ﻋﻦ ﺩﺭﻙ ﺍﻷﺻﻮﺍﺕ‪ ،‬ﻭﺍﻟﺒﺼﺮ ﻛﻨﺎﻳﺔ ﻋﻦ ﺩﺭﻙ ﺍﻷﻟﻮﺍﻥ)‪.(٤‬‬ ‫‪  ١٣٢‬ا ‪D‬ﻼم‬ ‫ﺍﻟﻜﻼﻡ ﺻﻔﺔ ﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻓﻬﻮ ﻣﺘﻜﻠﻢ ﻛﻤﺎ ﺃﺧﺒﺮ ﻓﻲ ﻛﺘﺎﺑﻪ ﺍﻟﻜﺮﻳﻢ‪Ì Ë ﴿ :‬‬ ‫‪ÜÛÚÙØ×ÖÕÔÓÒÑÐÏÎÍ‬‬ ‫‪] ﴾ Ý‬ﺍﻟﺸﻮﺭﻯ‪.[٥١ :‬‬ ‫)‪ (١‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٣٣٢‬ ‪.٣٣٣‬‬ ‫)‪ (٢‬ﺍﻟﺜﻤﻴﻨﻲ‪ :‬ﻣﻌﺎﻟﻢ ﺍﻟﺪﻳﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٠٦‬‬ ‫)‪ (٣‬ﺍﻟﻔﺰﺍﺭﻱ‪ :‬ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺹ ‪ ٢٢‬ ‪.٢٣‬‬ ‫)‪ (٤‬ﺍﻟﺠﻴﻄﺎﻟﻲ‪ :‬ﻗﻨﺎﻃﺮ ﺍﻟﺨﻴﺮﺍﺕ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢١٨‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪228‬‬ ‫ﻭﻗﺪ ﺍﺧﺘﻠﻔﺖ ﺍﻟﻔﺮﻕ ﻓﻲ ﻫﺬﻩ ﺍﻟﺼﻔﺔ‪ ،‬ﻭﺃﺩﻯ ﺍﻻﺧﺘﻼﻑ ﻓﻴﻬﺎ ﺇﻟﻰ ﺗﻘﺴﻴﻢ ﻛﻼﻡ‬ ‫ﺍﷲ ﻗﺴﻤﻴﻦ‪:‬‬ ‫‪ ١‬ ﺑﺎﻋﺘﺒﺎﺭ ﻛﻮﻧﻪ ﺻﻔﺔ ﺫﺍﺕ‪ ،‬ﻓﻬﻮ ﻛﻼﻡ ﺍﷲ ﺍﻷﺯﻟﻲ ﺍﻟﻘﺪﻳﻢ‪ ،‬ﻭﻗﺪ ﺳﻤﺎﻩ ﺍﻟﺒﻌﺾ‪:‬‬ ‫ﺍﻟﻜﻼﻡ ﺍﻟﺬﺍﺗﻲ ﺃﻭ ﺍﻟﻨﻔﺴﻲ‪.‬‬ ‫‪ ٢‬ ﺑﺎﻋﺘﺒﺎﺭ ﻛﻮﻧﻪ ﻓﻌﻼ ﷲ‪ ،‬ﻓﻬﻮ ﺍﻟﻜﻼﻡ ﺍﻟﻤﻨﺘﻈﻢ ﻣﻦ ﺍﻟﺤﺮﻭﻑ ﺍﻟﻬﺠﺎﺋﻴﺔ ﺍﻟﺬﻱ‬ ‫ﻻ ﻳﻀﺎﻑ ﺇﻟﻰ ﺍﻟﻌﺒﺎﺩ؛ ﻷﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﻫﻮ ﺍﻟﺬﻱ ﺃﺧﺮﺟﻪ ﺑﻘﺪﺭﺗﻪ ﻣﻦ ﺍﻟﻌﺪﻡ‬ ‫ﺇﻟﻰ ﺍﻟﻮﺟﻮﺩ‪ ،‬ﺛﻢ ﺃﻧﺰﻟﻪ ﺑﻌﻠﻤﻪ ﺇﻟﻰ ﺍﻟﻠﻮﺡ ﺍﻟﻤﺤﻔﻮﻅ‪ ،‬ﻭﺃﻭﺣﺎﻩ ﺇﻟﻰ‬ ‫ﺭﺳﻮﻟﻪ ﮊ ‪ ،‬ﻓﻬﺬﺍ ﺍﻟﻜﻼﻡ ﺍﻟﻤﻮﺣﻰ ﺑﻪ ﺇﻟﻰ ﺍﻟﻌﺒﺎﺩ ﻣﺨﻠﻮﻕ ﻭﺣﺎﺩﺙ )ﻭﻫﺬﺍ‬ ‫ﻣﻌﻨﻰ ﻗﻮﻟﻬﻢ‪ :‬ﺍﻟﻘﺮﺁﻥ ﻣﺨﻠﻮﻕ(‪.‬‬ ‫ﻭﻣﻦ ﺛﻢ؛ ﻓﺈﻥ ﺍﻻﺧﺘﻼﻑ ﻟﻔﻈﻲ ﺑﻴﻦ ﻣﻦ ﻳﺼﻄﻠﺢ ﻋﻠﻰ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻣﺨﻠﻮﻕ‪،‬‬ ‫ﻋﻠﻰ ﺃﺳﺎﺱ ﺃﻥ ﺍﻟﻜﻼﻡ ﻳﻀﺎﻑ ﺇﻟﻰ ﺍﷲ‪ ،‬ﻋﻠﻰ ﻣﻌﻨﻰ ﺃﻧﻪ ﻓﻌﻞ‪ ،‬ﻭﺑﻴﻦ ﺍﻟﺬﻳﻦ‬ ‫ﻳﻜﺘﻔﻮﻥ ﺃﻧﻪ ﻛﻼﻡ ﺍﷲ ﻭﻭﺣﻴﻪ‪ ،‬ﻭﺍﻟﻜﻞ ﻣﺠﺘﻬﺪ ﻓﻲ ﺗﻨﺰﻳﻪ ﺍﷲ ﺗﻌﺎﻟﻰ)‪.(١‬‬ ‫‪ ١٣٣‬ا _ﻼف ‪3‬ل ‪.‬ﻼم اﷲ‬ ‫ﻣﺴﺄﻟﺔ ﺧﻠﻖ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﺍﻟﻤﺴﺎﺋﻞ ﺍﻟﺘﻲ ﺑﻠﻴﺖ ﺑﻬﺎ ﻫﺬﻩ ﺍﻷﻣﺔ ﺑﻌﺪ ﺃﻥ ﺍﺧﺘﻠﻂ‬ ‫ﺍﻟﺤﺎﺑﻞ ﺑﺎﻟﻨﺎﺑﻞ‪ ،‬ﻭﺗﻠﺒﺴﺖ ﺑﻜﺜﻴﺮ ﻣﻦ ﺍﻷﻓﻜﺎﺭ ﺍﻟﺪﺧﻴﻠﺔ ﻧﺘﻴﺠﺔ ﺍﻧﻀﻤﺎﻡ ﻛﺜﻴﺮ ﻣﻦ‬ ‫ﺍﻟﺸﻌﻮﺏ ﺇﻟﻰ ﺣﻈﻴﺮﺓ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻫﻲ ﻻ ﺗﺰﺍﻝ ﻣﺘﻠﺒﺴﺔ ﺑﻤﻌﺘﻘﺪﺍﺗﻬﺎ ﺍﻟﻘﺪﻳﻤﺔ‪،‬‬ ‫ﺳﺘﺎﺭﺍ‬ ‫‬‫ﺣﺮﻳﺼﺔ ﻋﻠﻰ ﻣﻮﺍﺭﻳﺜﻬﺎ ﺍﻟﻔﻜﺮﻳﺔ‪ ،‬ﻭﻛﺜﻴﺮ ﻣﻦ ﻫﺆﻻﺀ ﻛﺎﻥ ﺇﻋﻼﻧﻬﻢ ﺍﻹﺳﻼﻡ‬ ‫ﺗﻜﻤﻦ ﻭﺭﺍﺀﻩ ﻣﺆﺍﻣﺮﺍﺕ ﺣﺎﻗﺪﺓ ﻋﻠﻰ ﺍﻟﺪﻳﻦ ﻟﻢ ﺗﻠﺒﺚ ﺃﻥ ﻛﺪﺭﺕ ﻣﻌﻴﻦ ﻓﻜﺮﻩ‪،‬‬ ‫ﻭﻟﻮﺛﺖ ﺻﻔﺎﺀ ﻋﻘﻴﺪﺗﻪ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻓﻲ ﻋﻬﺪ ﺍﻟﺮﺳﻮﻝ ﮊﻭﻻ ﻓﻲ ﻋﻬﺪ‬ ‫ﺻﺤﺎﺑﺘﻪ @ ﻋﻨﺪﻣﺎ ﻛﺎﻥ ﺍﻹﺳﻼﻡ ﻏﻀ‪ ‬ﺎ ﻃﺮ ‪‬ﻳﺎ‪ ،‬ﻭﻛﺎﻧﺖ ﺍﻟﻌﻘﻴﺪﺓ ﺻﺎﻓﻴﺔ ﻧﻘﻴﺔ ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪ ٨٥٠‬ ‪.٨٥١‬‬ ‫‬‫)‪ (١‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫‪229‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﺻﻞ ﺍﻷﺳﻤﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ‬ ‫ﻭﺟﻮﺩ ﻟﻬﺬﻩ ﺍﻷﺑﺤﺎﺙ ﻭﺍﻟﻤﻨﺎﻇﺮﺍﺕ ﻓﻲ ﺃﻭﺳﺎﻁ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﺑﻞ ﻛﺎﻧﻮﺍ ﻳﻌﺘﻘﺪﻭﻥ‬ ‫ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺃﻧﻪ ﻛﻼﻡ ﺍﷲ ﻭﻭﺣﻴﻪ ﻭﺗﻨﺰﻳﻠﻪ‪ ،‬ﻭﻳﻌﺘﻘﺪﻭﻥ ﺑﺠﺎﻧﺐ ﺫﻟﻚ ﺃﻥ ﺍﷲ ﺧﺎﻟﻖ‬ ‫ﻛﻞ ﺷﻲﺀ‪ ،‬ﻭﻣﺎ ﺳﻮﺍﻩ ﻣﺨﻠﻮﻕ ﻟﻪ‪ ،‬ﻭﺇﻧﻤﺎ ﻭﺟﺪﺕ ﻫﺬﻩ ﺍﻷﺑﺤﺎﺙ ﻭﺍﻟﻤﻨﺎﻇﺮﺍﺕ‬ ‫ﺛﻐﺮﺍﺕ ﻟﺘﻠﺞ ﻣﻦ ﺧﻼﻟﻬﺎ ﺇﻟﻰ ﻋﻘﻮﻝ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻋﻨﺪﻣﺎ ﺗﺨﻠﺨﻠﺖ ﺻﻔﻮﻓﻬﻢ‬ ‫ﻧﺘﻴﺠﺔ ﺍﻟﻔﺘﻦ ﺍﻟﺪﺍﺧﻠﻴﺔ)‪.(١‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‬ ‫‬‫ﻟﻢ ﺗﺜﺮ ﺍﻟﻤﺴﺄﻟﺔ ﻓﻲ ﻋﻬﺪ ﺍﻟﺼﺤﺎﺑﺔ @ ‪ ،‬ﻭﻻ ﺍﻟﺘﺎﺑﻌﻴﻦ‪ ،‬ﻭﻻ ﻋﻨﺪ‬ ‫ﺍﻷﻭﺍﺋﻞ؛ ﻛﺠﺎﺑﺮ ﺑﻦ ﺯﻳﺪ‪ ،‬ﻭﺃﺑﻲ ﻋﺒﻴﺪﺓ ﻣﺴﻠﻢ‪ ،‬ﻭﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺣﺒﻴﺐ‬ ‫)ﺕ ‪١٧٥‬ﻫ‪٧٩١/‬ﻡ(‪ ،‬ﻭﺇﻧﻤﺎ ﺑﺮﺯﺕ ﻓﻲ ﻧﻬﺎﻳﺔ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﻧﻲ ﺍﻟﻬﺠﺮﻱ‪ ،‬ﻭﺑﺪﺍﻳﺔ ﺍﻟﺜﺎﻟﺚ‬ ‫ﺍﻟﻬﺠﺮﻱ‪.‬‬ ‫ﻭﺍﻹﺑﺎﺿﻴﺔ ﻟﻢ ﻳﺴﻠﻤﻮﺍ ﻣﻦ ﺍﻻﺧﺘﻼﻑ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ ﻓﻲ ﻫﺬﻩ ﺍﻟﻤﻌﻀﻠﺔ‬ ‫‬ ‫ﺍﻟﻜﻼﻣﻴﺔ‪ ،‬ﻭﺗﺘﻠﺨﺺ ﺁﺭﺍﺅﻫﻢ ﻓﻴﻤﺎ ﻳﺄﺗﻲ‪:‬‬ ‫‪ ١‬ ﺇﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﺧﻠﻖ ﻛﻞ ﺷﻲﺀ‪ ،‬ﻭﻣﺎ ﺳﻮﻯ ﺍﷲ ﻣﺨﻠﻮﻕ‪ ،‬ﻭﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻛﻼﻡ ﺍﷲ‬ ‫ﻭﻭﺣﻴﻪ ﻭﺗﻨﺰﻳﻠﻪ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﻣﺤﻤﺪ ﮊ ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﺍﻟﻤﺸﺎﺭﻗﺔ ﻓﻲ ﺍﻟﻘﺮﻥ‬ ‫ﺍﻟﺜﺎﻟﺚ ﺍﻟﻬﺠﺮﻱ‪ .‬ﻭﻓﻲ ﻫﺬﺍ ﻳﺘﺴﺎﺀﻝ ﺍﻟﻔﺰﺍﺭﻱ ﺇﻥ ﺯﻋﻢ ﺃﺣﺪ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻟﻴﺲ‬ ‫ﺑﻤﺤﺪﺙ ﻓﻘﺪ‬ ‫‬‫ﺑﻤﺨﻠﻮﻕ‪ ،‬ﺃﻣﺸﺮﻙ ﻫﻮ؟ ﻭﻳﺠﻴﺐ‪ :‬ﺇﻥ ﻛﺎﻥ ﻳﻌﻨﻲ ﺃﻧﻪ ﻟﻴﺲ‬ ‫ﻛﺎﻓﺮ‬ ‫ﻣﺸﺮﻛﺎ‪ ،‬ﻭﻟﻜﻨﻪ ‬ ‫‬‫ﻣﺤﺪﺙ‪ ،‬ﻭﻻ ﻳﻘﻮﻝ‪ :‬ﻣﺨﻠﻮﻕ ﻓﻼ ﺃﺭﺍﻩ‬ ‫‬‫ﺷﺮﻙ‪ ،‬ﻭﺇﻥ ﻗﺎﻝ‪:‬‬ ‫ﻣﻨﺎﻓﻖ)‪ (٢‬ﻭﻫﺬﺍ ﻏﻴﺮ ﺍﻟﻜﺎﻓﺮ ﺍﻟﻤﺸﺮﻙ‪.‬‬ ‫‬ ‫ﺍﺣﺘﺮﺍﺯﺍ ﻣﻦ ﺍﻟﻘﻮﻝ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺑﻤﺎ ﻟﻢ ﻳﺮﺩ ﻓﻴﻪ ﺩﻟﻴﻞ ﻗﻄﻌﻲ‪،‬‬ ‫‬‫ﻭﺟﺎﺀ ﻣﻮﻗﻔﻬﻢ‬ ‫ﻓﻠﻢ ﻳﻘﻮﻟﻮﺍ ﻓﻴﻪ‪ :‬ﻣﺨﻠﻮﻕ ﻭﻻ ﻏﻴﺮ ﻣﺨﻠﻮﻕ‪ .‬ﻭﺇﻧﻤﺎ ﺗﻮﻗﻔﻮﺍ ﻋﻦ ﺍﻟﺘﺮﺟﻴﺢ ﻭﻭﺟﺪﻭﺍ‬ ‫ﻓﻲ ﻫﺬﺍ ﺍﻟﺴﻼﻣﺔ‪ ،‬ﻓﻠﻢ ﻳﻘﻮﻟﻮﺍ ﻓﻴﻪ‪ :‬ﻣﺨﻠﻮﻕ ﻭﻻ ﻏﻴﺮ ﻣﺨﻠﻮﻕ‪ ،‬ﻭﻓﻲ ﻫﺬﺍ ﻳﻘﻮﻝ‬ ‫)‪ (١‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،١‬ﻫﺎﻣﺶ ﺹ ‪.١٣١‬‬ ‫)‪ (٢‬ﺍﻟﻔﺰﺍﺭﻱ‪ :‬ﻛﺘﺎﺏ‪ :‬ﻓﻲ ﻣﻦ ﺭﺟﻊ ﻋﻦ ﻋﻠﻤﻪ‪ ،‬ﺹ ‪.١٨‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪230‬‬ ‫ﺍﻹﻣﺎﻡ ﺍﻟﺨﻠﻴﻠﻲ )ﺕ ‪١٢٨٧‬ﻫ‪١٨٢١/‬ﻡ(‪» :‬ﺍﻟﻘﺮﺁﻥ ﻛﻼﻡ ﺍﷲ ﻭﻭﺣﻴﻪ‪ ،‬ﻭﻫﺬﺍ ﺍﻻﻋﺘﻘﺎﺩ‬ ‫‬ ‫ﻛﺎﻑ ﻓﻴﻪ«)‪ .(١‬ﻭﻫﺬﺍ ﻣﺎ ﺳﺒﻖ ﺃﻥ ﺃﻛﺪﻩ ﺍﻟﻔﺰﺍﺭﻱ ﻋﻨﺪﻣﺎ ﻗﺎﻝ‪ :‬ﺇﻥ ﺍﷲ ﻣﺘﻜﻠﻢ‪ ،‬ﻭﺍﻟﻘﺮﺁﻥ‬ ‫ﺗﻜﻠﻴﻤﺎ ﻭﻟﻴﺲ ﻛﻼﻣﻪ ﻋﻠﻰ ﻣﺎ ﻳﺘﻜﻠﻢ ﺑﻪ ﺍﻟﺒﺸﺮ‪ ،‬ﻭﻣﻦ‬ ‫‬‫ﻛﻼﻣﻪ‪ ،‬ﻭﻛﻠﻢ ﺍﷲ ﻣﻮﺳﻰ‬ ‫ﺟﺤﺪ ﺃﻥ ﺍﷲ ﻗﺪ ﺗﻜﻠﻢ ﻓﻘﺪ ﺟﺤﺪ ﺍﻟﺤﻖ)‪.(٢‬‬ ‫‪ ٢‬ ﺍﻟﻘﺮﺁﻥ ﻣﺨﻠﻮﻕ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﺍﻟﻤﻐﺎﺭﺑﺔ ﻛﺎﻹﻣﺎﻣﻴﻦ ﺃﺑﻮ ﻳﻌﻘﻮﺏ ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪،‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺑﺪﻟﻴﻞ ﻗﻮﻟﻪ‬ ‫‬‫ﻭﻋﻤﺮ ﺑﻦ ﺟﻤﻴﻊ‪ ،‬ﻭﺃﺑﻮ ﺳﺎﻛﻦ ﺍﻟﺸﻤﺎﺧﻲ‪ ،‬ﻭﺟﻤﻬﻮﺭ‬ ‫ﺗﻌﺎﻟﻰ‪] ﴾ / . - , + * ) ﴿ :‬ﺍﻷﻧﺒﻴﺎﺀ‪ ،[٢ :‬ﻓﺎﻟﻤﺤﺪﺙ ﻏﻴﺮ‬ ‫ﻗﺪﻳﻢ‪ .‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾ X W V U﴿ :‬ﺍﻟﺰﺧﺮﻑ‪ ،[٣ :‬ﺑﻤﻌﻨﻰ ﺧﻠﻘﻨﺎﻩ‪.‬‬ ‫ﻓﻴﻘﻮﻝ ﻋﻤﺮ ﺑﻦ ﺟﻤﻴﻊ‪» :‬ﻟﻴﺲ ﻣﻨﺎ ﻣﻦ ﻗﺎﻝ‪ :‬ﺇﻥ ﺍﻟﻘﺮﺁﻥ ﻏﻴﺮ ﻣﺨﻠﻮﻕ«)‪.(٣‬‬ ‫‪ ٣‬ ﺍﻟﻘﺮﺁﻥ ﻏﻴﺮ ﻣﺨﻠﻮﻕ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﺑﻌﺾ ﺍﻟﻤﺸﺎﺭﻗﺔﺍﻟﺸﻘﺼﻲ ﻭﺍﻟﻘﻠﻬﺎﺗﻲ‬ ‫)ﻕ‪٦‬ﻫ‪١٢/‬ﻡ(‪ .‬ﻓﻴﺬﻛﺮ ﺍﻟﻘﻠﻬﺎﺗﻲ‪» :‬ﺃﻥ ﻛﻼﻡ ﺍﷲ ﺗﻌﺎﻟﻰ ﻗﺪﻳﻢ ﻷﻧﻪ ﻗﺪ ﺛﺒﺖ ﺃﻧﻪ‬ ‫ﻣﺘﻜﻠﻢ ﻛﻤﺎ ﺛﺒﺖ ﺃﻧﻪ ﻋﺎﻟﻢ‪ ،‬ﻭﺃﻥ ﺻﻔﺔ ﺍﻟﻜﻼﻡ ﻫﻲ ﺻﻔﺔ ﺫﺍﺕ«)‪.(٤‬‬ ‫ﻭﻻ ﻳﺠﻮﺯ ﻗﻄﻊ ﻋﺬﺭ ﺍﻟﻤﺨﺎﻟﻒ ﻓﻲ ﻫﺬﻩ ﺍﻟﻤﺴﺄﻟﺔ؛ ﻷﻥ ﺍﻟﻜﻞ ﻣﺘﻔﻖ ﻋﻠﻰ ﺃﻥ‬ ‫ﺍﷲ ﻣﺘﺼﻒ ﺑﺼﻔﺎﺕ ﺍﻟﻜﻤﺎﻝ ﻭﻋﺪﻡ ﺍﻟﺤﺪﻭﺙ‪ ،‬ﻭﺃﻥ ﻏﻴﺮﻩ ﺣﺎﺩﺙ‪.‬‬ ‫ﻭﻻ ﺭﻳﺐ ﺃﻥ ﻛﻞ ﺭﺃﻱ ﻳﺨﺎﻟﻒ ﻫﺬﺍ ﺍﻟﻤﻨﺤﻰ ﻓﻬﻮ ﻣﻦ ﻗﺒﻴﻞ ﺍﻟﺘﺸﺪﺩ ﺍﻟﺬﻱ ﻳﺮﺩ‬ ‫ﺍﻹﺑﺎﺿﻴﺔﻳﺬﻫﺐ ﺇﻟﻰ ﺍﻟﺤﻜﻢ‬ ‫‬‫ﻋﻠﻰ ﺻﺎﺣﺒﻪ‪ ،‬ﻓﺎﺑﻦ ﻣﺤﺒﻮﺏﻭﻫﻮ ﻣﻦ ﻣﺘﻘﺪﻣﻲ‬ ‫ﺑﺎﻟﺒﺮﺍﺀﺓ ﻣﻤﻦ ﻳﺘﺒﺮﺃ ﻣﻦ ﺃﺧﻴﻪ ﻟﻠﺨﻼﻑ ﻓﻲ ﻫﺬﻩ ﺍﻟﻤﺴﺄﻟﺔ‪ ،‬ﻭﻳﻌﺘﺒﺮﻫﺎ ﻣﻤﺎ ﻳﺴﻊ‬ ‫)‪ (١‬ﺍﻟﺨﻠﻴﻠﻲ‪ :‬ﺗﻤﻬﻴﺪ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٢١٥‬ ‪.٢١٦‬‬ ‫)‪ (٢‬ﺍﻟﻔﺰﺍﺭﻱ‪ :‬ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﻟﻤﺠﺴﻤﺔ‪ ،‬ﺹ ‪.٢١‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺃﻃﻔﻴﺶ‪ :‬ﺷﺮﺡ ﻋﻘﻴﺪﺓ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺹ ‪.٥٥٢‬‬ ‫‬‫)‪ (٣‬ﻋﻤﺮ ﺑﻦ ﺟﻤﻴﻊ‪ :‬ﻣﻘﺪﻣﺔ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺹ ‪.١٥٢‬‬ ‫)‪ (٤‬ﻣﺤﻤﺪ ﺑﻦ ﺳﻌﻴﺪ ﺍﻟﻘﻠﻬﺎﺗﻲ‪ :‬ﺍﻟﻜﺸﻒ ﻭﺍﻟﺒﻴﺎﻥ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﺩ‪ .‬ﺳﻴﺪﺓ ﺇﺳﻤﺎﻋﻴﻞ ﻛﺎﺷﻒ‪ ،‬ﺳﺠﻞ‬ ‫ﺍﻟﻌﺮﺏﺳﻠﻄﻨﺔ ﻋﻤﺎﻥ‪١٤٠٠ ،‬ﻫ‪١٩٨٠/‬ﻡ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ .٢٨٩‬ﻭﺳﻨﺬﻛﺮﻩ ﻓﻴﻤﺎ ﺑﻌﺪ‪ :‬ﺍﻟﻘﻠﻬﺎﺗﻲ‪:‬‬ ‫ﺍﻟﻜﺸﻒ ﻭﺍﻟﺒﻴﺎﻥ‪.‬‬ ‫‪231‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﺻﻞ ﺍﻷﺳﻤﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ‬ ‫ﺟﻬﻠﻪ‪ ،‬ﻛﻤﺎ ﻟﻢ ﻳﺮﺗﺾ ﺍﻟﺴﺎﻟﻤﻲ ﺍﻟﺤﻜﻢ ﺑﺎﻟﺒﺮﺍﺀﺓ ﻣﻤﻦ ﺧﺎﻟﻒ ﻓﻴﻬﺎ‪ ،‬ﺣﺴﻦ ﻇﻦ‬ ‫ﺑﺎﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻭﻷﻥ ﻏﺎﻳﺔ ﺍﻟﺠﻤﻴﻊ ﺗﻨﺰﻳﻪ ﺍﻟﺒﺎﺭﻱ ﺟﻞ ﻭﻋﻼ)‪.(١‬‬ ‫ﺁﺭﺍﺀ ﺣﻮﻝ ﺧﻠﻖ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺒﺮﺍﺀﺓ ﻣﻨﻪ ﺇﺫ ﻳﻮﺟﺪ ﻓﻲ ﺍﻵﺛﺎﺭ‬ ‫ﻭﻳﺬﻛﺮ ﺍﻟﺸﻘﺼﻲ ‬ ‫ﻓﻴﻤﻦ ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﺍﻟﻘﺮﺁﻥ ﻣﺨﻠﻮﻕ ﺃﻗﺎﻭﻳﻞ‪.‬‬ ‫ﻓﻘﺎﻝ ﺍﻟﺒﻌﺾ‪ :‬ﺇﻥ ﺫﻟﻚ ﻻ ﻳﺒﻠﻎ ﺑﻪ ﺇﻟﻰ ﺑﺮﺍﺀﺓ ﻭﻻ ﻭﻗﻮﻑ؛ ﻭﻫﻮ ﻓﻲ ﺍﻟﻮﻻﻳﺔ‪،‬‬ ‫ﻭﺫﻟﻚ ﺃﻧﻪ ﺇﺫﺍ ﻋﻠﻢ ﺃﻧﻪ ﻳﻌﻨﻲ ﺑﺨﻠﻘﻪ ﺣﺪﻭﺙ ﻭﺣﻴﻪ ﻋﻠﻰ ﺍﻟﻨﺒﻲ ﮊ ‪ ،‬ﻭﺗﻼﻭﺓ ﺍﻟﻨﺒﻲ‬ ‫ﻋﻠﻰ ﺃﻣﺘﻪ‪ ،‬ﻭﺇﻧﺰﺍﻝ ﺍﷲ ﻟﻪ‪ ،‬ﻭﻛﺘﺎﺑﺘﻪ ﻓﻲ ﺍﻟﻠﻮﺡ ﺍﻟﻤﺤﻔﻮﻅ‪ ،‬ﻭﻣﺎ ﺗﺨﺮﺝ ﻋﻠﻰ ﻫﺬﺍ ﻣﻦ‬ ‫ﺍﻟﺘﺄﻭﻳﻼﺕ‪ .‬ﻓﺈﺫﺍ ﻋﻠﻢ ﺃﻧﻪ ﻳﻌﻨﻲ ﻫﺬﺍ ﻓﻬﻮ ﻣﺼﻴﺐ ﻗﺎﺑﻞ ﻟﻠﺤﻖ‪ ،‬ﻭﻫﻮ ﻓﻲ ﺍﻟﻮﻻﻳﺔ‪.‬‬ ‫ﻭﻣﻦ ﻗﺎﻝ ﻓﻲ ﺍﻟﺒﺮﺍﺀﺓ‪ :‬ﺇﻥ ﺍﻟﻘﺮﺁﻥ ﻣﺨﻠﻮﻕ‪ ،‬ﻭﻫﻮ ﺇﺫﺍ ﺃﺭﺍﺩ ﺑﻪ ﺍﻟﻘﺮﺁﻥ ﻧﻔﺴﻪ؛ ﻷﻥ‬ ‫ﺍﻟﻘﺮﺁﻥ‪ :‬ﻋﻠﻢ ﺍﷲ ﻭﻛﻼﻣﻪ‪ ،‬ﻭﻛﻼﻣﻪ ﻋﻠﻤﻪ‪ ،‬ﻓﻤﻦ ﻗﺎﻝ‪ :‬ﺇﻥ ﻋﻠﻢ ﺍﷲ ﻭﻛﻼﻣﻪ ﻣﺤﺪﺙ‪،‬‬ ‫ﻭﺟﺒﺖ ﻣﻨﻪ ﺍﻟﺒﺮﺍﺀﺓ‪.‬‬ ‫ﻭﻣﻦ ﻗﺎﻝ‪ :‬ﺑﺎﻟﻮﻗﻮﻑ ﻋﻤﻦ ﻗﺎﻝ‪ :‬ﺇﻧﻪ ﻣﺨﻠﻮﻕ؛ ﻭﺫﻟﻚ ﺃﻧﻪ ﻟﻤﺎ ﺍﺷﺘﺒﻪ ﺃﻣﺮﻩ‪ ،‬ﻓﻠﻢ‬ ‫ﻳﻌﻠﻢ ﻣﺎ ﺃﺭﺍﺩ ﺑﻪ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻭﻻ ﻣﺎ ﺗﺄﻭﻳﻠﻪﺃﺩﺧﻞ ﺍﻟﺸﺒﻬﺔ ﻋﻠﻰ ﻧﻔﺴﻪ ﻓﻲ ﻗﻮﻟﻪ‪،‬‬ ‫ﻓﻮﻗﻒ ﻋﻨﻪ ﻣﻦ ﻭﻗﻒ ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻭﻛﺬﻟﻚ ﺇﻥ ﻟﻢ ﻳﻌﻠﻢ ﻣﻨﻪ ﻣﺎ ﺗﺄﻭﻳﻠﻪ‪ ،‬ﻭﻻ‬ ‫ﻣﺎ ﻣﺬﻫﺒﻪ‪ ،‬ﻭﻛﺎﻧﺖ ﻟﻪ ﻭﻻﻳﺔ ﻣﺘﻘﺪﻣﺔ ﺟﺎﺯﺕ ﻭﻻﻳﺘﻪ‪ ،‬ﺣﺘﻰ ﻳﻌﻠﻢ ﺃﻧﻪ ﻳﺘﺄﻭﻝ ﺗﺄﻭﻳﻞ‬ ‫ﺃﻳﻀﺎ‬ ‫ﺍﻟﻀﻼﻝ‪ ،‬ﻭﻳﺤﺘﻤﻞ ﺍﻟﻮﻗﻮﻑ؛ ﻟﻤﺎ ﺃﺩﺧﻞ ﻋﻠﻰ ﻧﻔﺴﻪ ﻣﻦ ﺍﻟﺸﺒﻬﺔ‪ ،‬ﻭﻓﻲ ﺍﻷﻣﺮ ‬ ‫ﻳﺤﺘﻤﻞ ﺍﻟﺒﺮﺍﺀﺓ‪ ،‬ﺣﺘﻰ ﻳﺘﺒﻴﻦ ﻣﺎ ﺃﺭﺍﺩ ﺑﺬﻟﻚ ﻣﻦ ﺗﺄﻭﻳﻞ ﺍﻟﺤﻖ)‪.(٢‬‬ ‫ﻭﻣﻦ ﺃﺻﺤﺎﺏ ﻫﺬﺍ ﺍﻻﺗﺠﺎﻩ ﺍﻟﺸﻘﺼﻲ؛ ﻓﻘﺎﻝ‪ :‬ﻭﺍﻟﺬﻱ ﻧﻘﻮﻝ ﺑﻪ‪ :‬ﺇﻥ ﺍﷲ ﻛﻠﻢ‬ ‫ﻣﻮﺳﻰ ‪ ‰‬ﺣ ‪‬ﻘﺎ ﻛﻤﺎ ﺃﺧﺒﺮﻧﺎ ﺍﷲ)‪ ..(٣‬ﻭﻧﻘﻮﻝ‪ :‬ﺇﻧﻪ ﻛﻠﻤﻪ ﻛﻤﺎ ﺷﺎﺀ‪ ،‬ﻭﻋﻠﻰ ﻣﺎ ﺷﺎﺀ‬ ‫)‪ (١‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٣٣٢‬ ‪.٣٣٣‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٤٥٢‬‬ ‫‬‫)‪ (٢‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ١٧٢‬ ‪.١٧٣‬‬ ‫)‪ (٣‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٢٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪232‬‬ ‫ﻣﻦ ﺫﻟﻚ‪.‬‬ ‫ﻭﻳﺮﻭﻯ ﻋﻦ ﻣﺤﻤﺪ ﺑﻦ ﻫﺎﺷﻢ ﺑﻦ ﻏﻴﻼﻥ )ﻕ‪ ٢‬ ‪٣‬ﻫ‪ ٨/‬ ‪٩‬ﻡ(‪ :‬ﺃﻥ ﻫﺬﻩ ﺍﻟﻤﺴﺄﻟﺔ‬ ‫ﻣﻤﺎ ﻳﺴﻊ ﺟﻬﻠﻪ‪ ،‬ﻭﻳﻜﺘﻔﻰ ﻓﻴﻬﺎ ﺑﺎﻟﻘﻮﻝ‪ :‬ﺇﻥ ﺍﻟﻘﺮﺁﻥ ﻛﻼﻡ ﺍﷲ ﻭﻭﺣﻴﻪ‪ .‬ﻭﻳﻘﻮﻝ‬ ‫ﺃﺑﻮ ﻣﻌﺎﻭﻳﺔ‪ :‬ﺳﻤﻌﻨﺎ ﺃﺷﻴﺎﺧﻨﺎ ﻳﻘﻮﻟﻮﻥﻭﻗﻮﻟﻨﺎ ﺗﺒﻊ ﻗﻮﻟﻬﻢ ‪ :‬ﺇﻥ ﺍﻟﻘﺮﺁﻥ ﻛﻼﻡ ﺍﷲ‪،‬‬ ‫ﻭﻣﺎﺩﻳﺘﻪ‪ ،‬ﻭﻧﻮﺭﻩ‪ ،‬ﻭﺑﻴﺎﻧﻪ‪ ،‬ﻭﻳﻘﻮﻟﻮﻥ‪ :‬ﺇﻥ ﺍﷲ ﺧﺎﻟﻖ ﻛﻞ ﺷﻲﺀ ﻭﻣﺎ ﺳﻮﺍﻩ ﻣﺨﻠﻮﻕ‪.‬‬ ‫ﻭﻗﺪ ﻛﺎﻥ ﻫﺬﺍ ﻓﻲ ﻋﺼﺮ ﻣﻀﻰ‪ ،‬ﻭﺗﻜﻠ‪‬ﻢ ﻓﻴﻪ ﺃﻗﻮﺍﻡ‪ ،‬ﻭﻗﺎﻟﻮﺍ ﻓﻴﻪ‪ :‬ﺇﻥ ﺍﻟﻘﺮﺁﻥ‬ ‫ﻣﺨﻠﻮﻕ‪ ،‬ﻓﺮﻓﻊ ﺫﻟﻚ ﺇﻟﻰ ﻣﺸﺎﻳﺦ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ .‬ﻓﻠﻢ ﻳﺒﻠﻎ ﺫﻟﻚ ﻋﻨﺪﻫﻢ ﺑﺮﺍﺀﺓ‪ ،‬ﻭﻻ‬ ‫ﻭﻗﻮﻓﺎ‪ .‬ﻭﻧﺤﻦ ﻧﻜﺮﻩ ﺍﻧﺘﺸﺎﺭ ﻫﺬﺍ ﻣﺨﺎﻓﺔ ﺍﻟﻔﺮﻗﺔ)‪.(١‬‬ ‫ﻭﻳﻘﺴﻢ ﺍﻟﻮﺍﺭﺟﻼﻧﻲ ﺍﺧﺘﻼﻑ ﺍﻟﻨﺎﺱ ﻓﻲ ﻛﻼﻡ ﺍﷲ ﺇﻟﻰ ﺍﺗﺠﺎﻫﻴﻦ‪:‬‬ ‫ﺍﻻﺗﺠﺎﻩ ﺍﻷﻭﻝ؛ ﻗﺎﻝ‪ :‬ﺇﻧﻪ ﻗﺪﻳﻢ ﺃﺯﻟﻲ‪ ،‬ﻭﻫﻢ ﺍﻟﻤﺎﻟﻜﻴﺔ ﻭﺍﻟﺸﺎﻓﻌﻴﺔ ﻭﺍﻟﺤﻨﺎﺑﻠﺔ‬ ‫ﻋﻠﻰ ﺍﺧﺘﻼﻑ ﺃﻧﻮﺍﻋﻬﺎ‪.‬‬ ‫ﺍﻻﺗﺠﺎﻩ ﺍﻟﺜﺎﻧﻲ؛ ﻗﺎﻝ‪ :‬ﺇﻧﻪ ﻣﺤﺪﺙ ﻣﺨﻠﻮﻕ‪ ،‬ﻭﻫﻢ ﺍﻟﻤﻌﺘﺰﻟﺔ‪ ،‬ﻭﺟﻤﻬﻮﺭ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻭﺍﻟﺸﻴﻌﺔ ﻋﻠﻰ ﺍﻓﺘﺮﺍﻕ ﻣﺬﺍﻫﺒﻬﺎ‪ ،‬ﻭﻛ ‪‬ﻞ ﻳﺤﺘﺞ ﺑﺰﻋﻤﻪ‪ ،‬ﻭﻳﺴﺘﺪﻝ ﻟﻤﺬﻫﺒﻪ‬ ‫‬ ‫ﻭﻳﺼﻮﺏ ﺭﺃﻳﻪ‪ ،‬ﻭﻳﺨﻄﺊ ﻣﺨﺎﻟﻔﻪ ﴿ ‪] ﴾ ¾ ½ ¼ » º ¹‬ﺍﻹﺳﺮﺍﺀ‪.(٢)[٨٤ :‬‬ ‫ﺃﻳﻀﺎﺍﺧﺘﻼﻑ ﺍﻟﻨﺎﺱ ﺣﻮﻝ ﻛﻼﻡ ﺍﷲ ﻭﻳﺄﺧﺬ ﺑﺎﻟﻘﻮﻝ‬ ‫ﻭﻳﺬﻛﺮ ﺍﻟﺒﺴﻴﻮﻱ‬ ‫‬ ‫ﺑﺎﻟﻘ ﺪﻡ ﻭﻳﺮﻯ ﺃﻥ ﺍﻟﻨﺎﺱ ﻗﺪ ﺍﺧﺘﻠﻔﻮﺍ ﺃﻣﺨﻠﻮﻕ ﺃﻭ ﻏﻴﺮ ﻣﺨﻠﻮﻕ؛ ﻓﻘﺎﻝ ﻗﻮﻡ‪ :‬ﺇﻥ‬ ‫ﻛﻼﻡ ﺍﷲ ﻣﺨﻠﻮﻕ‪ .‬ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥﻭﻫﻢ ﺃﻛﺜﺮ ﺍﻷﻣﺔﺇﻥ ﻛﻼﻡ ﺍﷲ ﻟﻴﺲ ﺑﻤﺨﻠﻮﻕ‪.‬‬ ‫ﻭﻭﻗﻒ ﻓﻲ ﺫﻟﻚ ﻭﺍﻗﻔﻮﻥ)‪.(٣‬‬ ‫)‪ (١‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.١٨٠‬‬ ‫)‪ (٢‬ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪ :‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ‪ ،‬ﺝ ‪.١٤٧ ،٢‬‬ ‫)‪ (٣‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٤٥٢‬‬ ‫‪233‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﺻﻞ ﺍﻷﺳﻤﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ‬ ‫ﻭﻓﻲ ﺍﻟﺤﻘﻴﻘﺔ ﺇﻥ ﻣﺴﺄﻟﺔ ﺧﻠﻖ ﺍﻟﻘﺮﺁﻥ ﺃﻭ ﻛﻼﻡ ﺍﷲ ﺗﻌﺎﻟﻰ ﻣﻦ ﺍﻟﻤﺴﺎﺋﻞ‬ ‫ﺍﻟﻤﺪﺳﻮﺳﺔ ﻋﻠﻰ ﺍﻟﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ ﺑﻌﺪ ﻭﻓﺎﺓ ﺍﻟﺮﺳﻮﻝ ﮊ ﻭﺍﻧﻘﻀﺎﺀ ﻋﻬﺪ‬ ‫ﺍﻟﺼﺤﺎﺑﺔ @ ﻭﺍﻟﺘﺎﺑﻌﻴﻦ‪ ،‬ﻭﻗﺪ ﺍﻓﺘﺘﻦ ﺑﻬﺎ ﺍﻟﻤﺴﻠﻤﻮﻥ ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻬﺎ ﺃﻳﻤﺎ ﺍﺧﺘﻼﻑ؛‬ ‫ﻟﻌﺪﻡ ﺍﺗﻔﺎﻗﻬﻢ ﻋﻠﻰ ﺃﺻﻞ ﺍﻟﺨﻼﻑ ﻭﺗﺤﺪﻳﺪ ﻣﺼﻄﻠﺤﺎﺕ ﺍﻟﻤﺴﺄﻟﺔ‪.‬‬ ‫ﻭﻗﺪ ﻭﺻﻒ ﺍﷲ ‪ 8‬ﻛﺘﺎﺑﻪ ﺑﺄﻧﻪ ﻗﺮﺁ ﻧﺎ ﻋﺮﺑ ‪‬ﻴﺎ ﻣﺠﻌﻮﻻ ﻣﻨﺰﻭﻻ ﻣﺴﻤﻮ ﻋﺎ ﺑﺎﻵﺫﺍﻥ‬ ‫ﻣﻜﺘﻮﺑﺎ ﻓﻲ ﺍﻟﻤﺼﺎﺣﻒ ﻭﻓﻲ ﻗﻠﻮﺏ ﺍﻟﺬﻳﻦ ﺃﻭﺗﻮﺍ ﺍﻟﻌﻠﻢ‪،‬‬ ‫‬‫ﻣﻘﺮﻭﺀﺍ ﺑﺎﻷﻟﺴﻦ‪،‬‬ ‫‬ ‫ﻭﺻﻔﺎﺕ ﺍﻟﺨﻠﻖ ﺍﻟﻤﻮﺟﻮﺩﺓ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﻻ ﻧﻔﺲ ﺍﻟﻘﺮﺁﻥ)‪ .(١‬ﻭﺇﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﻳﻘﻮﻝ‪:‬‬ ‫»﴿ ‪] ﴾ X W V U‬ﺍﻟﺰﺧﺮﻑ‪ [٣ :‬ﻓﻤﺎ ﻳﺄﺗﻴﻬﻢ ﻣﻦ ﺫﻛﺮ ﺭﺑﻬﻢ ﻣﺤﺪﺙ«)‪.(٢‬‬ ‫ﻭﺍﻟﺠﻌﻞ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﻟﻰ ﻳﺮﺍﺩ ﺑﻪ ﺍﻟﺨﻠﻖ ﻭﺍﻟﺘﻬﻴﺌﺔ‪ ،‬ﻭﺍﻟﺘﺼﻴﻴﺮ‪ ،‬ﻭﻫﻮ ﻓﻲ ﺍﻟﻘﺮﺁﻥ‬ ‫ﻭﻳﻌﺮﻑ ﺑﺄﻧﻪ‪ :‬ﺗﻮﺟﻴﻪ ﺍﻟﺸﻲﺀ ﺍﻟﻤﺨﻠﻮﻕ ﺇﻟﻰ‬ ‫ﻳﺄﺗﻲ ﺑﻌﺪ ﺍﻟﺨﻠﻖ ﻓﻲ ﺍﻟﺘﺮﺗﻴﺐ ﺍﻟﺰﻣﻨﻲ‪ ،‬‬ ‫ﻣﻬﻤﺘﻪ ﺍﻟﺘﻲ ﺧﻠﻖ ﻟﻬﺎ‪ ،‬ﻭﻫﻮ ﻳﻮﺍﻓﻖ ﺍﻟﻘﻮﻝ ﺑﺨﻠﻖ ﺍﻟﻘﺮﺁﻥ؛ ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪V U﴿ :‬‬ ‫‪] ﴾ X W‬ﺍﻟﺰﺧﺮﻑ‪ [٣ :‬ﺃﻱ‪ :‬ﺧﻠﻘﻨﺎﻩ‪ ،‬ﻭﻷﻥ ﺍﻟﺠﻌﻞ ﻣﺘﻘﺪﻡ ﻋﻠﻰ ﺍﻟﻤﺠﻌﻮﻝ‪ ،‬ﻭﻛﻞ‬ ‫ﻣﺠﻌﻮﻝ ﻣﺘﻐﻴﺮ‪ ،‬ﻭﻛﻞ ﻣﺘﻐﻴﺮ ﻣﺤﺪﺙ)‪.(٣‬‬ ‫ﻭﻣﻨﺸﺄ ﻫﺬﺍ ﺍﻻﺿﻄﺮﺍﺏ ﺣﻮﻝ ﻛﻼﻡ ﺍﷲ‪ ،‬ﻭﺍﻟﺬﻱ ﺩﻓﻊ ﺑﻬﺆﻻﺀ ﺇﻟﻰ ﻫﺬﻩ ﺍﻟﻬﺎﻭﻳﺔ‬ ‫ﺍﻟﺴﺤﻴﻘﺔ ﺍﻟﻤﻈﻠﻤﺔ‪ ،‬ﻫﻮ ﺍﻟﺘﺒﺎﺱ ﻛﻼﻡ ﺍﷲ ﺍﻟﻘﺪﻳﻢ ﺍﻟﺬﻱ ﻳﺮﺍﺩ ﺑﻪ ﻧﻔﻲ ﺍﻟﺨﺮﺱ ﻋﻨﻪ‬ ‫ﺳﺒﺤﺎﻧﻪ ﺑﺎﻟﻘﺮﺁﻥ ﻭﺳﺎﺋﺮ ﺍﻟﻜﺘﺐ ﺍﻟﻤﻨﺰﻟﺔ‪ ،‬ﻭﻋﺪﻡ ﺍﻟﺘﻮﺻﻞ ﺇﻟﻰ ﻣﺎ ﺑﻴﻦ ﺍﻟﻜﻼﻣﻴﻦ‬ ‫ﻣﻦ ﻓﻮﺍﺭﻕ ﺗﺘﺠﻠﻰ ﻷﻓﻬﺎﻡ ﺃﻭﻟﻲ ﺍﻟﺒﺼﺎﺋﺮ‪.‬‬ ‫ﻭﺍﻟﺨﻼﺻﺔ‪ :‬ﺃﻥ ﺍﻟﻌﻠﻤﺎﺀ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺇﺛﺒﺎﺕ ﺍﻟﻜﻼﻡ ﺍﻟﻨﻔﺴﻲ ﷲ ‪ ، 8‬ﻓﻤﻦ‬ ‫ﻛﻼﻣﺎ‪ ،‬ﻭﻣﺮﺍﺩﻩ ﺑﺬﻟﻚ ﻧﻔﻲ ﺍﻟﺨﺮﺱ ﻋﻦ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‬ ‫‬‫ﺃﺛﺒﺘﻪ ﷲ ﺻﻔﺔ ﻗﺪﻳﻤﺔ ﺗﺴﻤﻰ‬ ‫)‪ (١‬ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪ :‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪ ١٤٤‬ ‪.١٤٥‬‬ ‫)‪ (٢‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.١٤٥‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ١٨١‬ ‪.١٨٢‬‬ ‫‬‫)‪ (٣‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪234‬‬ ‫ﻓﻲ ﺍﻷﺯﻝ ﻭﻓﻴﻤﺎ ﻻ ﻳﺰﺍﻝ‪ .‬ﻭﻫﺆﻻﺀ ﻣﻦ ﺻﺮﺣﻮﺍ ‬ ‫ﺑﻘ ﺪﻡ ﺍﻟﻜﻼﻡ‪ .‬ﺃﻣﺎ ﻣﻦ ﻧﻔﻰ ﻗﺪﻡ‬ ‫ﺍﻟﻜﻼﻡ‪ ،‬ﻭﻗﺎﻟﻮﺍ‪ :‬ﺇﻥ ﺿﺪ ﺍﻟﻜﻼﻡ ﻫﻮ ﺍﻟﺴﻜﻮﺕ‪ ،‬ﻭﻧﻔﻲ ﺍﻟﺨﺮﺱ ﻋﻦ ﺍﷲ ﺑﺈﺛﺒﺎﺕ‬ ‫ﺍﻟﻘﺪﺭﺓ ﻟﻪ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻳﺜﺒﺘﻮﻥ ﺍﻟﻜﻼﻡ ﺍﻟﻨﻔﺴﻲ ﷲ ﺳﺒﺤﺎﻧﻪ ﻳﻘﻮﻟﻮﻥ‬ ‫ﺑﺨﻠﻮﻩ ﻣﻦ ﺍﻷﺻﻮﺍﺕ ﻭﺍﻟﺤﺮﻭﻑ)‪.(١‬‬ ‫ﺃﻳﻀﺎ ﺍﻹﻣﺎﻡ ﺍﻟﺨﻠﻴﻠﻲ ﻋﻨﺪﻣﺎ ﻗﺎﻝ‪ :‬ﻭﺍﻟﺬﻱ ﻋﻨﺪﻱ ﺃﻥ ﻋﻠﻢ‬ ‫ﻭﻫﺬﺍ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ‬ ‫ﺍﷲ ﺗﻌﺎﻟﻰ ﻭﻛﻼﻣﻪ ﺍﻟﻘﺪﻳﻢ ﺍﻷﺯﻟﻲ ﺍﻟﺬﻱ ﻫﻮ ﺻﻔﺔ ﻣﻦ ﺻﻔﺎﺕ ﺫﺍﺗﻪ‪ ،‬ﻻ ﻳﺠﻮﺯ ﺍﻟﻘﻮﻝ‬ ‫ﺑﺨﻠﻘﻪ‪ ،‬ﻭﻣﻦ ﻗﺎﻝ ﺑﺬﻟﻚ ﻛﻔﺮ ﻭﺗﺠﺐ ﺍﻟﺒﺮﺍﺀﺓ ﻣﻨﻪ‪ ،‬ﻭﻫﺬﺍ ﻣﻤﺎ ﻻ ﻳﺴﻊ ﺍﻟﺠﻬﻞ ﺑﻪ‪.‬‬ ‫ﻭﺇﺫﺍ ﺛﺒﺖ ﻭﺟﺎﺯ ﻓﻲ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻜﻼﻡ‪ ،‬ﺃﻥ ﻳﺴﻤﻰ ﻗﺮﺁ ﻧﺎ‪ ،‬ﻓﺎﻟﻘﻮﻝ ﺑﺨﻠﻘﻪ ﻳﻜﻮﻥ‬ ‫ﻋﻠﻰ ﻫﺬﺍ‪.‬‬ ‫ﻭﺻﺢ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻟﻐﺔ ﻫﻮ ﻏﻴﺮ ﺍﻟﻌﻠﻢ ﺍﻟﺬﺍﺗﻲ‪ ،‬ﻭﺍﻟﻘﺮﺁﻥ ﺍﻟﺬﻱ ﺃﻧﺰﻟﻪ ﺍﷲ ﻋﻠﻰ‬ ‫ﺭﺳﻮﻟﻪ ﮊ ﺑﻮﺍﺳﻄﺔ ﺍﻟﻨﺎﻣﻮﺱ ﺍﻷﻋﻈﻢ‪ ،‬ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﺟﺒﺮﻳﻞ ‪ ‰‬ﻫﻮ ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ‬ ‫ﺍﻟﻤﺘﻠﻮ ﻋﻨﻪ ﺑﺎﻷﻟﺴﻨﺔ ﻭﺍﻟﻤﺴﻤﻮﻉ ﺑﺎﻵﺫﺍﻥ ﺃﺻﻮﺍ ﺗﺎ ﻣﻘﻄﻌﺔ‪ ..‬ﻭﻗﺪ ﺍﺗﻔﻖ ﺑﻌﺾ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺃﻧﻪ ﻣﺨﻠﻮﻕ‪ .‬ﻭﺻﺮﺡ ﺑﺬﻟﻚ ﺃﺑﻮ ﺳﻌﻴﺪ ﻭﻣﺤﻤﺪ ﺑﻦ ﻣﺤﺒﻮﺏﺭﺣﻤﻬﻤﺎ‬ ‫‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺍﻟﻤﻐﺎﺭﺑﺔ ﻭﻓﺎﻗﺎ ﻟﻠﻤﻌﺘﺰﻟﺔ‪ ،‬ﻭﻻ ﻣﻨﻜﺮ ﻟﺬﻟﻚ ﻓﻴﻤﺎ ﻗﻴﻞ‬ ‫‬‫ﺍﷲﻭﺍﺗﻔﻖ ﻋﻠﻴﻪ‬ ‫ﺇﻻ ﺑﻌﺾ ﺍﻟﺤﻨﺎﺑﻠﺔ)‪.(٢‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻓﻲ ﻣﻮﻗﻒ ﻭﺳﻂ ﺑﻴﻦ ﺍﻟﻤﻌﺘﺰﻟﺔ ﻭﺍﻷﺷﺎﻋﺮﺓ ﻓﻲ ﻛﺜﻴﺮ‬ ‫‬‫ﻭﻫﻜﺬﺍ ﻭﻗﻔﺖ‬ ‫ﻣﻦ ﻣﺴﺎﺋﻞ ﺍﻷﺳﻤﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ‪ ،‬ﻓﻬﻢ ﻳﺘﺸﺎﺑﻬﻮﻥ ﻣﻊ ﺍﻟﻤﻌﺘﺰﻟﺔ ﻓﻲ ﺍﻟﺒﻌﺾ‪ ،‬ﻭﻓﻲ‬ ‫ﺃﺣﻴﺎﻥ ﺃﺧﺮﻯ ﻳﻘﺘﺮﺑﻮﻥ ﻣﻦ ﺭﺃﻱ ﺍﻷﺷﺎﻋﺮﺓ‪ .‬ﻭﺃﺳﺎﺳﻬﻢ ﻓﻲ ﺫﻟﻚ ﻫﻮ ﺍﻟﺘﻮﺣﻴﺪ‬ ‫ﻭﺍﻟﺘﻨﺰﻳﻪ ﺍﻟﻤﻄﻠﻖ‪ ،‬ﺍﻋﺘﻤﺎ ﺩﺍ ﻋﻠﻰ ﺍﻟﻨﺺ ﺍﻟﺪﻳﻨﻲ ﻣﻊ ﺍﻟﺘﺄﻭﻳﻞ ﻟﻤﺎ ﻳﺨﺎﻟﻒ ﺍﻟﺘﻨﺰﻳﻪ‪.‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،١‬ﻫﺎﻣﺶ ﺹ ‪.١٣٤‬‬ ‫)‪ (٢‬ﺍﻟﺨﻠﻴﻠﻲ‪ :‬ﺗﻤﻬﻴﺪ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪ ٧‬ ‪.٨‬‬ ‫ا ‪6‬ب ا *ا‪R‬‬ ‫أ< ا ‪p‬ء وا  ر‬ ‫‪237‬‬ ‫ا =< اﻷول‬ ‫‪ 3‬ود ا ‪p‬ء وا  ر‬ ‫‪ ١٣٤‬ا ‪p‬ء وا  ر ! أل ا‬ ‫ﺍﻷﺻﻞ ﺍﻟﺴﺎﺩﺱ ﻣﻦ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﺍﻹﺳﻼﻣﻲ ﻫﻮ ﺍﻹﻳﻤﺎﻥ ﺑﺎﻟﻘﺪﺭ‪ ،‬ﻭﻫﻮ‬ ‫ﻣﺎ ﺟﺎﺀ ﺑﻪ ﺍﻟﺤﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ‪ .‬ﻭﻻ ﻳﺘﻢ ﺇﻳﻤﺎﻥ ﺍﻟﻤﺮﺀ ﺇﻻ ﺑﻬﻤﺎ‪ .‬ﻭﻗﺪ ﻭﺭﺩﺕ ﺑﺬﻟﻚ‬ ‫ﺁﺛﺎﺭ ﻛﺜﻴﺮﺓ ﺩﺍﻟﺔ ﻋﻠﻰ ﺃﻥ ﺇﻳﻤﺎﻥ ﺍﻟﻤﺴﻠﻢ ﻻ ﻳﺘﻢ ﺇﻻ ﺑﺎﻹﻳﻤﺎﻥ ﺑﺎﻟﻘﺪﺭ‪ ،‬ﻛﻤﺎ ﻭﺭﺩﺕ‬ ‫ﺍﻵﺛﺎﺭ ﺑﺎﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺠﺪﻝ ﻓﻴﻪ‪ ،‬ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﻣﺠﺎﻟﺴﺔ ﺍﻟﻤﻨﻜﺮﻳﻦ ﻟﻪ‪.‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻫﺬﺍ ﺍﻷﺻﻞ ﺑﻌﺪ ﺃﺻﻞ ﺍﻟﺘﻮﺣﻴﺪ ﻣﺒﺎﺷﺮﺓ‪ ،‬ﻭﺃﺣﻴﺎ ﻧﺎ ﺗﺄﺧﺮﻩ‬ ‫‬‫ﻭﺗﻀﻊ‬ ‫ﺑﻌﺪ ﺃﺻﻞ ﺍﻟﻌﺪﻝ ﺍﻹﻟﻬﻲ‪.‬‬ ‫ﻭﺍﻹﻳﻤﺎﻥ ﺑﺎﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ ﻭﺍﺟﺐ ﻋﻠﻰ ﻛﻞ ﻣﻜﻠﻒ‪ ،‬ﻭﻭﺍﺟﺐ ﺃﻥ ﻳﻌﻠﻢ ﺃﻥ‬ ‫ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺧﻴﺮ ﻭﺷﺮ‪ ،‬ﻭﻧﻔﻊ ﻭﺿﺮ‪ ،‬ﻭﺇﻳﻤﺎﻥ ﻭﻛﻔﺮ‪ ،‬ﻭﺭﺷﺎﺩ ﻭﺧﺴﺮ‪ ،‬ﻭﻋﺮﻓﺎﻥ‬ ‫ﻭﻧﻜﺮ‪ ،‬ﻭﺷﻘﺎﻭﺓ ﻭﺳﻌﺎﺩﺓ‪ ،‬ﻭﻏﻴﺮ ﺫﻟﻚ ﻗﺪ ﺳﺒﻖ ﺑﻪ ﻗﻀﺎﺀ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻭﻗﺪﺭﻩ ﻓﻲ‬ ‫ﺃﺯﻟﻴﺘﻪ ﻗﺒﻞ ﻭﺟﻮﺩ ﻋﻴﻨﻪ)‪.(١‬‬ ‫ﻭﺍﻟﻘﺪﺭ ﻛﻠﻪ ﺧﻠﻖ ﺍﷲ‪ ،‬ﻭﻳﺠﺐ ﺍﻹﻳﻤﺎﻥ ﺑﺄﻥ ﺍﷲ ﻫﻮ ﺍﻟﺨﺎﻟﻖ ﻭﺍﻟﺨﻼﻕ ﺍﻟﻌﻠﻴﻢ‪،‬‬ ‫ﻭﺍﻟﻘﺎﺩﺭ ﻭﺍﻟﻤﻘﺘﺪﺭ‪ ،‬ﻓﺎﻟﻘﺪﺭ ﻛﻠﻪ ﺣﻖ ﻣﻦ ﺍﷲ‪ ،‬ﻭﻳﺠﺐ ﺍﻹﻳﻤﺎﻥ ﺑﻪ ﻋﻠﻰ ﻛﻞ ﻣﺎ ﻋﻠﻢ‬ ‫ﻭﺳﺒﻖ ﻓﻲ ﻋﻠﻤﻪ‪ ،‬ﻭﺟﺮﻯ ﺍﻟﺨﻠﻖ ﻣﻦ ﺍﻟﺨﻴﺮ ﻭﺍﻟﺸﺮ‪ ،‬ﻭﺍﻟﻨﻔﻊ ﻭﺍﻟﻀﺮ‪ ،‬ﻭﺍﻟﻐﻨﻰ‬ ‫ﻭﺍﻟﻔﻘﺮ‪ ،‬ﻭﺍﻹﻳﻤﺎﻥ ﻭﺍﻟﻜﻔﺮ‪ ،‬ﻭﻻ ﻣﺨﺮﺝ ﻟﻠﻌﺒﺎﺩ ﻣﻦ ﻋﻠﻢ ﺍﷲ ﻭﻗﺪﺭﻩ)‪.(٢‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺃﻃﻔﻴﺶ‪ :‬ﺍﻟﺬﻫﺐ ﺍﻟﺨﺎﻟﺺ‪ ،‬ﺹ ‪.٢٢‬‬ ‫‬‫)‪ (١‬ﺍﻟﺠﻴﻄﺎﻟﻲ‪ :‬ﻗﻨﺎﻃﺮ ﺍﻟﺨﻴﺮﺍﺕ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٢٣٦‬ ‪.٢٣٧‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٨٨‬‬ ‫‬‫)‪ (٢‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٥٣٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪238‬‬ ‫ﻭﺭﻭﻱ ﻋﻦ ﺍﻟﻨﺒﻲ ﮊ ﺃﻧﻪ ﻗﺎﻝ‪» :‬ﻻ ﻳﺆﻣﻦ ﻋﺒﺪ ﺣﺘﻰ ﻳﺆﻣﻦ ﺑﺄﺭﺑﻊ‪ :‬ﻳﺸﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ‬ ‫ﺇﻻ ﺍﷲ‪ ،‬ﻭﺇﻧﻲ ﻣﺤﻤﺪ ﺭﺳﻮﻝ ﺍﷲ ﺑﻌﺜﻨﻲ ﺑﺎﻟﺤﻖ‪ ،‬ﻭﻳﺆﻣﻦ ﺑﺎﻟﻤﻮﺕ ﻭﺑﺎﻟﺒﻌﺚ ﺑﻌﺪ ﺍﻟﻤﻮﺕ‬ ‫ﻭﻳﺆﻣﻦ ﺑﺎﻟﻘﺪﺭ«)‪ ،(١‬ﻭﻗﺎﻝ ﮊ ‪» :‬ﻛﻞ ﺷﻲﺀ ﺑﻘﻀﺎﺀ ﻭﻗﺪﺭ ﺣﺘﻰ ﺍﻟﻌﺠﺰ ﻭﺍﻟﻜﻴﺲ«)‪.(٢‬‬ ‫‪ ١٣٥‬اﻹ 'ن   ر ‪*8i‬ه و‪*Y‬ه‬ ‫ﻗﺎﻝ ﮊ ‪» :‬ﻻ ﻳﺆﻣﻦ ﻋﺒﺪ ﺣﺘﻰ ﻳﺆﻣﻦ ﺑﺎﻟﻘﺪﺭ ﺧﻴﺮﻩ ﻭﺷﺮﻩ‪ ،‬ﺣﺘﻰ ﻳﻌﻠﻢ ﺃﻥ‬ ‫ﻣﺎ ﺃﺻﺎﺑﻪ ﻟﻢ ﻳﻜﻦ ﻟﻴﺨﻄﺌﻪ‪ ،‬ﻭﺃﻥ ﻣﺎ ﺃﺧﻄﺄﻩ ﻟﻢ ﻳﻜﻦ ﻟﻴﺼﻴﺒﻪ«)‪.(٣‬‬ ‫ﻳﻘﻮﻝ ﺍﻟﺴﺎﻟﻤﻲ‪» :‬ﻧﺪﻳﻦ ﺑﺄﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﺧﺎﻟﻖ ﻛﻞ ﺷﻲﺀ‪ ،‬ﻧﺪﻳﻦ ﺑﺄﻥ ﺍﻟﻘﺪﺭ ﺧﻴﺮﻩ‬ ‫ﻭﺷﺮﻩ ﻣﻦ ﺍﷲ«)‪.(٤‬‬ ‫ﻛﺘﺐ ﺍﻟﺤﺴﻴﻦ ﺑﻦ ﻋﻠﻲ ‪) ƒ‬ﺕ ‪٦١‬ﻫ‪٦٨٠/‬ﻡ(‪ :‬ﻓﺎﻟﺬﻱ ﺃﻧﺎ ﻭﺁﺑﺎﺋﻲ ﻋﻠﻴﻪ ﺃﻧﻪ‬ ‫ﻣﻦ ﻟﻢ ﻳﺆﻣﻦ ﺑﺎﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ ﻛﻠﻪ‪ ،‬ﺧﻴﺮﻩ ﻭﺷﺮﻩ‪ ،‬ﻭﺣﻠﻮﻩ ﻭﻣﺮﻩ‪ ،‬ﻓﻘﺪ ﻛﻔﺮ ﻭﻣﻦ‬ ‫ﺣﻤﻞ ﺍﻟﻤﻌﺎﺻﻲ ﻋﻠﻰ ﺍﷲ ‪ 8‬ﻓﻘﺪ ﻓﺠﺮ‪ ،‬ﺇﻥ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ ﻟﻢ ﻳﻄﻊ ﺑﺎﻗﺘﺪﺍﺭ‬ ‫ﻣﻦ ﺍﻟﻤﻄﻴﻊ‪ ،‬ﻭﻟﻢ ﻳﻌﺼﻰ ﺑﻐﻠﺒﺔ ﻣﻦ ﺍﻟﻌﺎﺻﻲ‪ ،‬ﻟﻜﻨﻪ ﺍﻟﻤﺎﻟﻚ ﻟﻤﺎ ﻣﻠﻜﻬﻢ ﻋﻠﻴﻪ‬ ‫ﻭﺍﻟﻘﺎﺩﺭ ﻟﻤﺎ ﺃﻗﺪﺭﻫﻢ ﻋﻠﻴﻪ‪.‬‬ ‫ﻓﺈﻥ ﺍﺋﺘﻤﺮﻭﺍ ﺑﺎﻟﻄﺎﻋﺔ ﻟﻢ ﻳﻜﻦ ﻟﻬﻢ ﻋﻨﻬﺎ ﺻﺎﺭﻓﺎ‪ ،‬ﻭﺇﻥ ﺍﺋﺘﻤﺮﻭﺍ ﺑﺎﻟﻤﻌﺼﻴﺔ‪،‬‬ ‫)‪ (١‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﺭﻗﻢ ﺍﻟﺤﺪﻳﺚ )‪ (٢١٤٥‬ﺗﺤﺖ ﺑﺎﺏ ﺍﻟﻘﺪﺭ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﻓﻲ ﺍﻹﻳﻤﺎﻥ ﺑﺎﻟﻘﺪﺭ ﺧﻴﺮﻩ‬ ‫ﻭﺷﺮﻩ‪.٤٥٣/٤ ،‬‬ ‫)‪ (٢‬ﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺣﺒﻴﺐ‪ :‬ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﺑﺎﺏ )‪ (١٢‬ﻓﻲ ﺍﻟﻘﺪﺭ ﻭﺍﻟﺤﺬﺭ ﻭﺍﻟﺘﻄﻴﺮ‪ ،‬ﺣﺪﻳﺚ ‪.٧٣‬‬ ‫ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ ،‬ﺭﻗﻢ )‪ (٢٦٥٥‬ﻛﺘﺎﺏ ﺍﻟﻘﺪﺭ‪ ،‬ﺑﺎﺏ ﻛﻞ ﺷﻲﺀ ﺑﻘﺪﺭ‪ ،‬ﺹ ‪.١٤٢٨‬‬ ‫)‪ (٣‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ‪ :‬ﺭﻗﻢ ﺍﻟﺤﺪﻳﺚ )‪ ،(٢١٤٤‬ﻛﺘﺎﺏ ﺍﻟﻘﺪﺭ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﻓﻲ ﺍﻹﻳﻤﺎﻥ ﺑﺎﻟﻘﺪﺭ ﺧﻴﺮﻩ ﻭﺷﺮﻩ‪،‬‬ ‫ﺗﺤﻘﻴﻖ‪ :‬ﺇﺑﺮﺍﻫﻴﻢ ﻋﻄﻮﺓ ﻋﻮﺽ‪ ،‬ﻣﻄﺒﻌﺔ ﻣﺼﻄﻔﻰ ﺍﻟﺤﻠﺒﻲ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪١٣٨٢ ،‬ﻫ‪١٩٦٢/‬ﻡ‪.٤٥١/٤ ،‬‬ ‫)‪ (٤‬ﻧﻮﺭ ﺍﻟﺪﻳﻦ ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﺑﻬﺠﺔ ﺍﻷﻧﻮﺍﺭ‪ ،‬ﺷﺮﺡ ﺃﻧﻮﺍﺭ ﺍﻟﻌﻘﻮﻝ ﻓﻲ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﻻﺳﺘﻘﺎﻣﺔﺳﻠﻄﻨﺔ‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺃﻃﻔﻴﺶ‪:‬‬ ‫‬‫ﻋﻤﺎﻥ‪ ،‬ﻁ ‪٢٠٠٣ ،٣‬ﻡ‪ ،‬ﺹ ‪ .١٣٤‬ﻭﺳﻨﺬﻛﺮﻩ ﻓﻴﻤﺎ ﺑﻌﺪ‪ :‬ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﺑﻬﺠﺔ ﺍﻷﻧﻮﺍﺭ‪.‬‬ ‫ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ ،‬ﺝ ‪ ،١٧‬ﺹ ‪.١٦١‬‬ ‫‪239‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺃﺻﻞ ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ‬ ‫ﻭﺷﺎﺀ ﺃﻥ ﻳﺤﻮﻝ ﺑﻴﻨﻬﻢ ﻭﺑﻴﻨﻬﺎ ﻓﻌﻞ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻔﻌﻞ ﻓﻠﻴﺲ ﻫﻮ ﺍﻟﺬﻱ ﺟﺒﻠﻬﻢ ﻋﻠﻰ‬ ‫ﺫﻟﻚ‪ ...‬ﺇﺫ ﻣﻠﻜﻬﻢ ﻭﻗﻮﺍﻫﻢ‪ ،‬ﻭﺟﻌﻞ ﻟﻬﻢ ﺍﻟﺴﺒﻴﻞ ﺇﻟﻰ ﺣﺪ ﻣﺎ ﺃﻣﺮﻫﻢ ﺑﻪ‪ ،‬ﻭﺗﺮﻙ‬ ‫ﻣﺎ ﻧﻬﺎﻫﻢ ﻋﻨﻪ‪ ،‬ﻭﷲ ﺍﻟﺤﺠﺔ ﺍﻟﺒﺎﻟﻐﺔ ﻭﻟﻮ ﺷﺎﺀ ﻟﻬﺪﺍﻛﻢ ﺃﺟﻤﻌﻴﻦ)‪.(١‬‬ ‫ﻭﺍﻹﻳﻤﺎﻥ ﺑﺎﻟﻘﺪﺭ ﺃﻥ ﻳﺆﻣﻦ ﺍﻟﻌﺒﺪ ﺃﻥ ﺍﷲ ﺧﻠﻖ ﻛﻞ ﺷﻲﺀ ﻣﻦ ﺧﻴﺮ ﻭﺷﺮ‪،‬‬ ‫ﻭﺍﻟﻜﻔﺮ ﻣﻦ ﺍﻟﺸﺮ‪ ،‬ﻭﺍﻹﻳﻤﺎﻥ ﻣﻦ ﺍﻟﺨﻴﺮ‪ ،‬ﻭﺍﻹﻳﻤﺎﻥ‪ :‬ﻫﻮ ﺍﻟﺘﺼﺪﻳﻖ ﺃﻧﻪ ﻛﺎﺋﻦ ﻣﻦ‬ ‫ﺍﷲ ‪ 8‬ﻗﺪ ﺟﺮﻯ ﻓﻲ ﺍﻟﻠﻮﺡ ﺍﻟﻤﺤﻔﻮﻅ ﺑﻌﻠﻤﻪ)‪.(٢‬‬ ‫ﻭﻗﺎﻝ ﻣﺤﺒﻮﺏ ﺑﻦ ﺍﻟﺮﺣﻴﻞ )ﺕ‪ :‬ﺑﻴﻦ ‪ ١٩٢‬ ‪٢٠٧‬ﻫ‪ ٨٠٨/‬ ‪٨٢٢‬ﻡ( ‪ 5‬ﻓﻲ ﺍﻟﻘﺪﺭ‪:‬‬ ‫ﺃﻣﻮﺭﺍ ﻗﺪ ﻛﺎﻥ ﻳﺴﻌﻬﻢ ﺍﻹﻳﻤﺎﻥ ﺑﺠﻤﻠﺘﻬﺎ‪ ،‬ﻭﺍﻟﻜﻒ‬ ‫ﻭﻟﻘﺪ ﺣﻤﻞ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ ‬ ‫ﺗﻘﺪﻳﺮﺍ‪ ،‬ﻭﺃﻥ‬ ‫‬‫ﻋﻦ ﺍﻟﺨﻮﺽ ﻓﻴﻬﺎ‪ ،‬ﻭﺍﻟﺬﻱ ﻧﻘﻮﻝ‪ :‬ﺇﻥ ﺍﷲﺗﻌﺎﻟﻰﺧﻠﻖ ﻛﻞ ﺷﻲﺀ ﻓﻘﺪﺭﻩ‬ ‫ﺍﷲ ﻋﺎﻟﻢ ﺑﻜﻞ ﺷﻲﺀ ﻣﻦ ﻗﺒﻞ ﺃﻥ ﻳﻜﻮﻥ‪ ،‬ﻭﺃﻧﻪ ﻻ ﻳﻜﻮﻥ ﺷﻲﺀ ﺇﻻ ﺑﻌﻠﻢ ﺍﷲ)‪.(٣‬‬ ‫ﻭ ﺫﻛﺮ ﻋﻦ ﺃﺑﻲ ﺍﻷﺳﻮﺩ ﺍﻟﺪﻳﻠﻤﻲ ﺷﻴ ﺌﺎ ﻋﻦ ﺍﻟﻘﺪﺭ‪ ،‬ﻗﺎﻝ‪ :‬ﺇﻥ ﺍﷲ ﻟﻮ ﻋﺬﺏ ﺃﻫﻞ‬ ‫ﺧﻴﺮﺍ‬ ‫ﺳﻤﺎﻭﺍﺗﻪ ﻭﺃﺭﺿﻪ ﻋﺬﺑﻬﻢ‪ ،‬ﻭﻫﻮ ﻏﻴﺮ ﻇﺎﻟﻢ ﻟﻬﻢ‪ ،‬ﻭﻟﻮ ﺭﺣﻤﻬﻢ ﻛﺎﻧﺖ ﺭﺣﻤﺘﻪ ‬ ‫ﺫﻫﺒﺎ ﻓﺄﻧﻔﻘﺘﻪ ﻓﻲ ﺳﺒﻴﻞ ﺍﷲ‪ ،‬ﻣﺎ ﻗﺒﻠﻪ‬ ‫»ﺃﺣﺪ« ‬ ‫ﻟﻬﻢ ﻣﻦ ﺃﻋﻤﺎﻟﻬﻢ‪ ،‬ﻭﻟﻮ ﺃﻥ ﻟﻚ ﻣﺜﻞ ‬ ‫ﺍﷲ ﻣﻨﻚ ﺣﺘﻰ ﺗﺆﻣﻦ ﺑﺎﻟﻘﺪﺭ‪ ،‬ﻭﺣﺘﻰ ﺗﻌﻠﻢ ﺃﻥ ﻣﺎ ﺃﺻﺎﺑﻚ ﻟﻢ ﻳﻜﻦ ﻟﻴﺨﻄﺌﻚ‪ ،‬ﻭﻣﺎ‬ ‫ﺃﺧﻄﺄﻙ ﻟﻢ ﻳﻜﻦ ﻟﻴﺼﻴﺒﻚ)‪.(٤‬‬ ‫‬ ‫وا‪e‬ﻼ‪3‬‬ ‫‪ (4)! ١٣٦‬ا ‪p‬ء ‪L‬‬ ‫ﻭﺍﺻﻄﻼﺣﺎ‪.‬‬ ‫‬‫ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ ﻣﺨﺘﻠﻔﺎﻥ ﻟﻐﺔ‬ ‫ﻭﻳﺮﺟﻊ ﺍﻟﻤﻌﻨﻰ ﺍﻟﻠﻐﻮﻱ ﻟﻠﻤﺼﻄﻠﺢ ﺇﻟﻰ ﻣﺎﺩﺓ »ﻗﻀﻰ«‪.‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٥٠‬‬ ‫‬‫)‪ (١‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪ ١٠٨‬ ‪.١٠٩‬‬ ‫)‪ (٢‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٤٠‬‬ ‫)‪ (٣‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٥٠‬‬ ‫)‪ (٤‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.١٢٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪240‬‬ ‫ﻓﺎﻟﻘﻀﺎﺀ ﻓﻲ ﺍﻟﻠﻐﺔ؛ ﻋﻠﻰ ﻭﺟﻮﻩ‪ :‬ﻗﻀﺎﺀ ﺧﻠﻖ‪ ،‬ﻭﻗﻀﺎﺀ ﺣﻜﻢ‪ ،‬ﻭﻗﻀﺎﺀ ﺃﻣﺮ‪،‬‬ ‫ﻭﻗﻀﺎﺀ ﺇﺧﺒﺎﺭ‪ ،‬ﻭﻗﻀﺎﺀ ﺇﻋﻼﻡ‪.‬‬ ‫ﻓﺄﻣﺎ ﻗﻀﺎﺀ ﺍﻟﺨﻠﻖ‪ :‬ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾# " ! ﴿ :‬ﻓﺼﻠﺖ‪ [١٢ :‬ﺃﻱ‪:‬‬ ‫ﺧﻠﻘﻬﻦ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﻗﻀﻴﺖ ﺍﻷﻣﺮ‪ ،‬ﺇﺫﺍ ﻓﺮﻏﺖ ﻣﻨﻪ‪ ،‬ﻭﺃﺣﻜﻤﺘﻪ‪ ،‬ﻭﻛﻞ ﺷﻲﺀ ﺃﺣﻜﻤﺘﻪ‬ ‫ﻓﻘﺪ ﻗﻀﻴﺘﻪ‪.‬‬ ‫ﻭﺃﻣﺎ ﻗﻀﺎﺀ ﺍﻟﺤﻜﻢ‪ :‬ﻛﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪﴾ w v u t s r ﴿ :‬‬ ‫ﺣﺎﻛﻤﺎ‪.‬‬ ‫‬‫]ﻳﻮﻧﺲ‪ [٩٣ :‬ﺃﻱ‪ :‬ﻳﺤﻜﻢ ﺑﻴﻨﻬﻢ ﺑﺤﻜﻤﻪ‪ ،‬ﻭﻣﻨﻪ ﺳﻤﻲ ﺍﻟﻘﺎﺿﻲ‬ ‫ﻭﺃﻣﺎ ﻗﻀﺎﺀ ﺍﻷﻣﺮ‪ :‬ﻛﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪﴾ l k j i h g ﴿ :‬‬ ‫]ﺍﻹﺳﺮﺍﺀ‪ [٢٣ :‬ﺃﻱ‪ :‬ﺃﻣﺮ ﺭﺑﻚ‪ ،‬ﻭﻓﻲ ﺑﻌﺾ ﺍﻟﻘﺮﺍﺀﺓ‪ :‬ﻭﺻﻰ ﺭﺑﻚ‪ ،‬ﻭﻣﻨﻪ ﻗﻮﻝ ﺍﻟﻌﺮﺏ‪:‬‬ ‫ﺗﺮﻛﺘﻪ ﻳﻘﻀﻲ‪ ،‬ﻭﻳﻤﻀﻲ‪ ،‬ﺃﻱ‪ :‬ﻳﺄﻣﺮ ﻭﻳﻨﻬﻰ ﻓﻴﻨﻔﺬ ﻋﻨﻪ ﺫﻟﻚ‪.‬‬ ‫ﻭﺃﻣﺎ ﻗﻀﺎﺀ ﺍﻟﺨﺒﺮ ﻭﺍﻟﻌﻠﻢ؛ ﻛﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪T S R Q P ﴿ :‬‬ ‫‪] ﴾ U‬ﺍﻹﺳﺮﺍﺀ‪ [٤ :‬ﺃﻱ‪ :‬ﺃﺧﺒﺮﻧﺎﻫﻢ ﻭﺃﻋﻠﻤﻨﺎﻫﻢ‪ ،‬ﻭﻣﻦ ﺫﻟﻚ‪ :‬ﻗﻀﺎﺀ ﺍﷲ‪ ،‬ﻭﻗﺪﺭﻩ‪.‬‬ ‫ﻗﺎﺿﻴﺎ؛‬ ‫‬‫ﺃﻱ‪ :‬ﻗﺪ ﺃﺗﻘﻦ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﻭﺃﺣﻜﻤﻬﺎ‪ ،‬ﻭﺃﺑﺮﻣﻬﺎ‪ ،‬ﻭﻓﺮﻍ ﻣﻨﻬﺎ‪ ،‬ﻭﺳﻤﻲ ﺍﻟﻘﺎﺿﻲ‬ ‫ﻷﻧﻪ ﻳﻔﺼﻞ ﺑﻴﻦ ﺍﻟﺨﺼﻤﻴﻦ‪ ،‬ﻭﻳﻔﺮﻍ ﻣﻨﻬﻤﺎ‪ ،‬ﻭﻣﻨﻪ ﻗﻴﻞ ﻟﻠﻤﻴﺖ‪ :‬ﻗﻀﻰ ﻧﺤﺒﻪ؛ ﺃﻱ‪:‬‬ ‫ﻓﺮﻍ ﻣﻦ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﻓﺼﻞ ﻣﻨﻬﺎ‪.‬‬ ‫ﻭﺍﻟﻘﻀﺎﺀ‪ :‬ﺍﻟﻈﻔﺮ ﺑﺎﻟﺤﺎﺟﺔ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪﴾ Y X W V U ﴿ :‬‬ ‫]ﺍﻷﺣﺰﺍﺏ‪ [٣٧ :‬ﺃﻱ‪ :‬ﻧﺎﻝ ﻣﻨﻬﺎ ﺣﺎﺟﺔ‪.‬‬ ‫ﻭﻗﻀﺎﺀ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺃﺷﺒﺎﻫﻪ‪ :‬ﺃﺩﺍﺅﻩ ﺇﻟﻰ ﺭﺑﻪ‪.‬‬ ‫ﻭﻗﻀﻰ ﺍﷲ‪ :‬ﺃﻱ‪ :‬ﻛﺘﺐ ﺍﷲ‪ ،‬ﻭﻋﻠﻢ ﺃﻥ ﺃﻫﻞ ﺍﻟﻤﻌﺎﺻﻲ ﺳﻴﻌﺼﻮﻥ)‪.(١‬‬ ‫ﻭﺃﻳﻀﺎ‪:‬‬ ‫‬‫)‪ (١‬ﺍﻟﺸﻤﺎﺧﻲ‪ :‬ﺷﺮﺡ ﻣﻘﺪﻣﺔ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺹ ‪ .٢٤‬ﻭﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٣٦‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٧٧٠‬‬ ‫‬‫ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫‪241‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺃﺻﻞ ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ‬ ‫ﻭﺍﻟﻘﻀﺎﺀ ﻫﻮ ﺇﺣﺎﻃﺔ ﻋﻠﻢ ﺍﷲ ﺗﻌﺎﻟﻰ ﺑﻜﻞ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻤﺨﻠﻮﻗﺎﺗﻪ ﻣﻨﺬ ﺍﻷﺯﻝ‪،‬‬ ‫ﻭﺍﻟﺤﻜﻢ ﺑﻮﻗﻮﻋﻪ‪ ،‬ﻭﻛﺘﺎﺑﺔ ﺫﻟﻚ ﻓﻲ ﺍﻟﻠﻮﺡ ﺍﻟﻤﺤﻔﻮﻅ‪.‬‬ ‫ﻭﺣﻜﻤﺎ ﻓﻬﻮ ﺑﺬﻟﻚ ﺻﻔﺔ ﺫﺍﺕ‪ ،‬ﻭﺑﺎﻋﺘﺒﺎﺭﻩ ﺇﺛﺒﺎ ﺗﺎ‬ ‫‬‫ﻋﻠﻤﺎ ﺃﺯﻟ ‪‬ﻴﺎ‬ ‫ﻓﺎﻟﻘﻀﺎﺀ ﺑﺎﻋﺘﺒﺎﺭﻩ ‬ ‫‬ ‫ﻭﺗﺴﺠﻴﻼ ﻓﻲ ﺍﻟﻠﻮﺡ ﺍﻟﻤﺤﻔﻮﻅ ﻓﻬﻮ ﺻﻔﺔ ﻓﻌﻞ‪.‬‬ ‫ﻭﺍﷲ ﻳﻠﻄﻒ ﻓﻲ ﻗﻀﺎﺋﻪ ﻋﻨﺪ ﺩﻋﺎﺀ ﺍﻟﻌﺒﺪ؛ ﻷﻧﻪ ﻓﻲ ﻋﻠﻤﻪ ﺗﻌﺎﻟﻰ ﺃﻥ ﻋﺒﺪﻩ ﻳﺪﻋﻮﻩ‬ ‫ﻗﺒﻞ ﻧﻔﺎﺫ ﺍﻟﻘﻀﺎﺀ)‪.(١‬‬ ‫ﻭﺍﻟﺮﺿﺎ ﺑﺠﻤﻴﻊ ﻣﺎ ﻗﻀﻰ ﺍﷲ ﻭﺍﺟﺐ‪ .‬ﻭﻧﺤﻦ ﻧﺮﺿﻰ ﺑﻘﻀﺎﺀ ﺍﷲ ﺍﻟﺬﻱ ﻗﻀﺎﻩ‬ ‫ﻋﻠﻰ ﺍﻟﻈﺎﻟﻤﻴﻦ‪ ،‬ﻭﻗﺪ ﻗﻀﻰ ﻋﻠﻰ ﺍﻟﻈﺎﻟﻤﻴﻦ ﺑﺎﻟﻌﻘﻮﺑﺔ ﻓﻲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪ ،‬ﻗﻀﺎﺅﻩ‬ ‫ﺣﻖ ﻭﻧﺤﻦ ﻧﺮﺿﻰ ﺑﻤﺎ ﻗﻀﻰ ﺑﻪ)‪.(٢‬‬ ‫ﻭﻗﻀﺎﺀ ﺍﻟﻜﺘﺎﺏ‪ :‬ﻛﺘﺐ ﺃﻥ ﺃﻫﻞ ﺍﻟﻤﻌﺎﺻﻲ ﺳﻴﻌﺼﻮﻥ ﻭﻳﻔﺴﺪﻭﻥ‪ ،‬ﻭﻟﻢ ﻳﻘﺾ‬ ‫ﻧﺎﻫﻴﺎ ﻋﻦ ﻓﻌﻞ ﺍﻟﻘﺒﺎﺋﺢ ﻭﺍﻟﻤﻌﺎﺻﻲ‪ ،‬ﻭﻻ ﻳﺨﺮﺝ ﺍﻟﻌﺒﺎﺩ ﻣﻦ‬ ‫ﺁﻣﺮﺍ‪ ،‬ﻭﻗﺪ ﻗﻀﺎﻩ ‬ ‫ﺑﺬﻟﻚ ‬ ‫ﻗﻀﺎﺀ ﺍﷲ ﻭﻗﺪﺭﻩ‪ ،‬ﻭﻋﻠﻤﻪ ﺑﻬﻢ ﻣﺤﻴﻂ‪ ،‬ﻭﻫﻢ ﺻﺎﺋﺮﻭﻥ ﺇﻟﻰ ﻣﺸﻴﺌﺔ ﺍﷲ ﻛﻤﺎ ﺷﺎﺀ‬ ‫ﻭﻋﻠﻢ)‪.(٣‬‬ ‫ﻭﻗﻀﺎﺀ ﻋﻠﻢ ﺃﻧﻪ ﻗﺪ ﻋﻠﻢ ﺃﻥ ﺍﻟﻈﻠﻢ ﺳﻴﻜﻮﻥ ﻣﻤﻦ ﻛﺴﺒﻪ)‪ ،(٤‬ﻭﺍﷲ ﺗﻌﺎﻟﻰ ﻗﺪ‬ ‫ﻋﻠﻢ ﺃﻥ ﺍﻟﻤﻌﺼﻴﺔ ﻣﻦ ﺍﻟﻌﺎﺻﻲ ﻣﻌﺼﻴﺔ ﻣﺴﺨﻮﻃﺔ‪ ،‬ﻭﻗﻀﺎﻫﺎ ﻗﺒﻴﺤﺔ ﻭﺃﺭﺍﺩﻫﺎ‬ ‫ﻣﻌﺼﻴﺔ ﺧﻼﻓﺎ ﻟﻠﻄﺎﻋﺔ ﻭﺍﻹﻳﻤﺎﻥ)‪.(٥‬‬ ‫)‪ (١‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٧٩٢‬‬ ‫)‪ (٢‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٥٣٦‬‬ ‫)‪ (٣‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٥٣٩‬‬ ‫)‪ (٤‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٥٤٠‬‬ ‫)‪ (٥‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٥٤٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪242‬‬ ‫‬ ‫وا‪e‬ﻼ‪3‬‬ ‫‪ (4)! ١٣٧‬ا  ر ‪L‬‬ ‫ﻭﻗﺪﺭ ﺍﷲ ﺍﻟﺸﻲﺀ‪ ،‬‬ ‫ﻭﻗﺪﺭﻩ‬‫ﻭﻳﺠﻤﻊ ﻋﻠﻰ ﺃﻗﺪﺍﺭ‪ ،‬‬ ‫ﺍﻟﻘﺪﺭ ﺑﺘﺤﺮﻳﻚ ﺍﻟﺪﺍﻝ ﻭﺳﻜﻮﻧﻬﺎ‪ ،‬‬ ‫ﺑﺎﻟﺘﺨﻔﻴﻒ ﻭﺍﻟﺘﺜﻘﻴﻞ‪ ،‬ﺛﻢ ﺍﻟﺘﻘﺪﻳﺮ ﻭﺍﻟﻤﻘﺎﺩﻳﺮ‪ .‬ﻓﺎﻟﺘﻘﺪﻳﺮ ﻣﺎ ﺃﺭﺍﺩ ﺍﷲ ﻛﻮﻧﻪ‪ ،‬ﻭﺍﻟﻤﻘﺎﺩﻳﺮ‪:‬‬ ‫ﺍﻷﻭﻗﺎﺕ ﺍﻟﺘﻲ ﺗﻜﻮﻥ ﻓﻴﻬﺎ ﺍﻟﻤﻘﺪﻭﺭﺍﺕ ﻋﻠﻰ ﻣﻘﺪﻭﺭ ﻋﻠﻴﻬﻢ ﻓﻲ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ)‪.(١‬‬ ‫ﻭﺍﻟﻘﺪﺭ ﻟﻐﺔ‪ :‬ﻣﻦ ﺍﻟﺘﻘﺪﻳﺮ ﻭﺍﻹﺣﻜﺎﻡ‪ ،‬ﻳﻘﺎﻝ‪ :‬‬ ‫ﻗﺪﺭ ﺍﻷﻣﺮ ﺇﺫﺍ ﺃﺣﻜﻢ ﺍﻟﻨﻈﺮ ﻓﻴﻪ‬ ‫ﻭﺃﺗﻘﻦ ﺻﻨﻌﺘﻪ‪ ،‬ﻭﻣﻨﻪ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾  Á À ¿ ¾ ﴿ :‬ﺍﻟﻔﺮﻗﺎﻥ‪،[٢ :‬‬ ‫﴿ ‪] ﴾ â á à ß Þ‬ﺍﻟﻘﻤﺮ‪.[٤٩ :‬‬ ‫ﺗﻔﺴﻴﺮﺍ‪ ،‬ﻣﻨﻬﺎ‪ :‬ﻗﻀﻰ‪ ،‬ﺣﻜﻢ‪،‬‬ ‫‬‫ﻭﻳﻮﺭﺩ ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ﻣﺎ ﻻ ﻳﻘﻞ ﻋﻦ ﺛﻤﺎﻧﻴﺔ ﻋﺸﺮ‬ ‫ﻳﺴﺮ‪ ،‬ﻋﻠﻢ‪ ،‬ﺩﺑﺮ‪ ،‬ﻗﺴﻢ‪ ،‬ﻭﻛﻠﻬﺎ ﺗﺪﻭﺭ ﺣﻮﻝ ﻗﺪﺭﺓ ﺍﷲ ﺗﻌﺎﻟﻰ ﺍﻟﻤﻄﻠﻘﺔ)‪.(٢‬‬ ‫ﺃﻣﺎ ﺍﻟﻤﻌﻨﻰ ﺍﻻﺻﻄﻼﺣﻲ ﻟﻠﻘﺪﺭ‪ ،‬ﻓﻬﻮ ﺍﻧﺘﻬﺎﺀ ﺍﻷﻣﻮﺭ ﺇﻟﻰ ﺃﻭﻗﺎﺗﻬﺎ ﺍﻟﻤﻘﺪﺭﺓ ﻟﻬﺎ‬ ‫ﻓﻲ ﺍﻷﺯﻝ‪ ،‬ﻭﺍﺭﺗﺠﺎﻋﻬﺎ ﻭﺇﺧﺮﺍﺟﻬﺎ ﻟﻤﻘﺎﺭﻫﺎ‪ ،‬ﺃﻱ‪ :‬ﻟﻠﻤﻮﺍﺿﻊ ﺍﻟﺘﻲ ﻛﺘﺐ ﺍﷲ ﻓﻲ‬ ‫ﺍﻷﺯﻝ ﺃﻧﻬﺎ ﺗﻘﻊ ﻓﻴﻬﺎ‪ ،‬ﻭﺍﻟﻤﺮﺍﺩ ﺃﻥ ﺃﺻﻞ ﺍﻟﻘﺪﺭ ﺇﻳﺠﺎﺩ ﺍﻷﻣﻮﺭ ﻓﻲ ﺍﻟﺨﺎﺭﺝ ﻋﻠﻰ‬ ‫ﻃﺒﻖ ﺍﻟﻌﻠﻢ ﺍﻷﺯﻟﻲ)‪.(٣‬‬ ‫ﻌﺮﻑ ﺍﻟﻜﻨﺪﻱ ﺍﻟﻘﺪﺭ ﺑﺄﻧﻪ ﺍﻟﺨﻠﻖ‪ ،‬ﻓﻴﻘﺎﻝ‪ :‬ﻗﺪﺭ ﺍﷲ‪ ،‬ﻭﺧﻠﻖ ﺍﷲ‪ ،‬ﻓﻬﺬﺍ ﻫﻮ‬ ‫ﻭﻳ ‪‬‬ ‫‬ ‫ﺍﻟﻘﺪﺭ)‪.(٤‬‬ ‫ﻭﺍﻟﻘﺪﺭ ﺇﻳﺠﺎﺩ ﺍﷲ ﺗﻌﺎﻟﻰ ﺍﻷﺷﻴﺎﺀ ﺇﻳﺠﺎ ﺩﺍ ﺗﻨﺠﻴﺰ ‪‬ﻳﺎ‪ ،‬ﺑﺄﻭﻗﺎﺗﻬﺎ ﻭﺃﻭﺻﺎﻓﻬﺎ‬ ‫ﺍﻟﻤﺨﺼﻮﺻﺔ ﻟﻬﺎ‪ ،‬ﻛﻤﺎ ﻗﻀﺎﻩ ﻓﻲ ﺍﻷﺯﻝ‪ ،‬ﻭﻛﺘﺒﻪ ﻓﻲ ﺍﻟﻠﻮﺡ ﺍﻟﻤﺤﻔﻮﻅ؛ ﻓﻬﻮ ﺑﻬﺬﺍ‬ ‫ﺍﻟﻤﻌﻨﻰ ﺻﻔﺔ ﻓﻌﻞ‪.‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﻘﻠﻬﺎﺗﻲ‪ :‬ﺍﻟﻜﺸﻒ ﻭﺍﻟﺒﻴﺎﻥ‪ ،‬ﺝ ‪،١‬‬ ‫‬‫)‪ (١‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٣٤٠‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬ ‫ﺹ ‪ ٢٤٨‬ ‪.٢٤٩‬‬ ‫)‪ (٢‬ﺍﺑﻦ ﻣﻨﻈﻮﺭ‪ :‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪ ،‬ﻣﺎﺩﺓ »ﻗﺪﺭ«‪.‬‬ ‫)‪ (٣‬ﺃﻃﻔﻴﺶ‪ :‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ ،‬ﺝ ‪ ،١٧‬ﺹ ‪.١٦١‬‬ ‫)‪ (٤‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٧٨‬‬ ‫‪243‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺃﺻﻞ ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ‬ ‫ﺃﻳﻀﺎ ﺻﻔﺔ ﺫﺍﺕ ﷲ ﺗﻌﺎﻟﻰ ﺑﻤﻌﻨﻰ ﺇﺣﺎﻃﺔ ﻋﻠﻤﻪ ﺑﻜﻞ ﺷﻲﺀ‪،‬‬ ‫ﻭﻳﻌﺘﺒﺮ ﺍﻟﻘﺪﺭ ‬ ‫‬ ‫ﻭﻭﺻﻔﺎ ﻓﻲ ﺍﻷﺯﻝ‪.‬‬‫ﻭﻗﻮ ﻋﺎ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺍﻋﺘﻤﺎﺩ ﺍﻟﻤﻌﻨﻰ ﺍﻷﻭﻝ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻛﻼ ﺍﻟﻤﻌﻨﻴﻴﻦ‬ ‫‬‫ﻭﺍﻟﻐﺎﻟﺐ ﻋﻨﺪ‬ ‫ﻳﺼﺪﻕ ﻋﻠﻰ ﺍﻟﻘﺪﺭ؛ ﻷﻧﻪ ﻳﺘﻌﻠﻖ ﺑﺼﻔﺔ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﻷﻧﻬﻢ ﻳﺮﻭﻥ ﺃﻥ ﻣﻦ ﺃﻗﺴﺎﻡ‬ ‫ﺍﻟﺼﻔﺎﺕ‪ ،‬ﻣﺎ ﻳﻜﻮﻥ ﺻﻔﺔ ﻓﻌﻞ ﺑﺎﻋﺘﺒﺎﺭ‪ ،‬ﻭﺻﻔﺔ ﺫﺍﺕ ﺑﺎﻋﺘﺒﺎﺭ ﺁﺧﺮ)‪.(١‬‬ ‫‪ ١٣٨‬ا *ق ‪ 8‬ا ‪p‬ء وا  ر‬ ‫ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ ﺃﻣﺮﺍﻥ ﻣﺘﻼﺯﻣﺎﻥ‪ ،‬ﻻ ﻳﻨﻔﻚ ﺃﺣﺪﻫﻤﺎ ﻋﻦ ﺍﻵﺧﺮ؛ ﻷﻥ ﺃﺣﺪﻫﻤﺎ‬ ‫ﺑﻤﻨﺰﻟﺔ ﺍﻷﺳﺎﺱ‪ ،‬ﻭﻫﻮ ﺍﻟﻘﺪﺭ‪ ،‬ﻭﺍﻵﺧﺮ ﺑﻤﻨﺰﻟﺔ ﺍﻟﺒﻨﺎﺀ ﻭﻫﻮ ﺍﻟﻘﻀﺎﺀ‪.‬‬ ‫ﻗﺎﻝ ﺯﻛﺮﻳﺎﺀ ﺍﻟﺸﺎﻓﻌﻲ )ﺕ ‪٩٢٦‬ﻫ‪١٥٢٠/‬ﻡ(‪ :‬ﺍﻟﻘﻀﺎﺀ ﺇﻳﺠﺎﺩ ﺍﻟﻜﺎﺋﻨﺎﺕ ﻓﻲ ﺍﻟﻠﻮﺡ‬ ‫ﺍﻟﻤﺤﻔﻮﻅ‪ ،‬ﺃﻭ ﻭﺟﻮﺩﻫﺎ ﻓﻲ ﻋﻠﻢ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻭﺍﻟﻘﺪﺭ ﺇﻳﺠﺎﺩﻫﺎ ﺗﻔﺼﻴﻼ ﻓﻲ‬ ‫ﺍﻟﺨﺎﺭﺝ ﻭﺍﺣﺪ ﺑﻌﺪ ﻭﺍﺣﺪ‪.‬‬ ‫ﻭﺫﻛﺮ ﻓﻲ ﻛﺘﺎﺏ »ﺍﻟﺘﻠﻮﻳﺢ«‪ :‬ﺍﻟﻘﻀﺎﺀ ﺍﻟﺤﻜﻢ ﻣﻦ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺃﻭﻻ‪ ،‬ﻭﺍﻟﻘﺪﺭ‬ ‫ﺍﻟﺘﻔﺼﻴﻞ ﺑﺎﻹﻇﻬﺎﺭ‪.‬‬ ‫ﻭﻣﺜﻠﻪ ﻗﻮﻝ ﺍﻟﺤﻜﻤﺎﺀ‪ :‬ﺍﻟﻘﻀﺎﺀ ﻭﺟﻮﺩ ﺍﻟﻜﺎﺋﻨﺎﺕ ﻓﻲ ﺍﻟﻠﻮﺡ ﺍﻟﻤﺤﻔﻮﻅ ﻣﺠﻤﻠﺔ‬ ‫ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻹﺑﺪﺍﻉ‪ ،‬ﻭﺍﻟﻘﺪﺭ ﻭﺟﻮﺩﻫﺎ ﻣﻔﺼﻠﺔ ﻓﻲ ﺍﻷﻋﻴﺎﻥ‪ .‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪L﴿ :‬‬ ‫‪] ﴾ Q P O N M‬ﺍﻟﺤﺠﺮ‪.[٢١ :‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺍﻟﻘﻀﺎﺀ ﻣﺎ ﻓﻲ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺍﻟﻘﺪﺭ ﻣﺎ ﻓﻲ ﺍﻹﺭﺍﺩﺓ‪ ،‬ﺃﻱ‪ :‬ﺇﺭﺍﺩﺓ ﺍﻹﻧﺸﺎﺀ‬ ‫ﻟﻠﺸﻲﺀ ﺣﺎﻝ ﺍﻹﻧﺸﺎﺀ‪ .‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺃﺭﺍﺩ ﺍﷲ ﺷﻴ ﺌﺎ ﻗﺎﻝ ﻟﻪ‪ :‬ﻛﻦ ﻓﻴﻜﻮﻥ؛ ﻓﻬﻨﺎﻙ ﺷﻴ ﺌﺎﻥ‪:‬‬ ‫ﺍﻹﺭﺍﺩﺓ ﻭﺍﻟﻘﻮﻝ‪ :‬ﻓﺎﻹﺭﺍﺩﺓ ﻗﻀﺎﺀ‪ ،‬ﻭﺍﻟﻘﻮﻝ ﻗﺪﺭ)‪.(٢‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪ ٧٦٨‬ ‪.٧٦٩‬‬ ‫‬‫)‪ (١‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫)‪ (٢‬ﺃﻃﻔﻴﺶ‪ :‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ ،‬ﺝ ‪ ،١٧‬ﺹ ‪.١٦٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪244‬‬ ‫ﻭﻳﻼﺣﻆ ﺃﻥ ﻣﺼﻄﻠﺢ ﺍﻟﻘﺪﺭ ﻣﻤﺎ ﻭﺭﺩ ﻓﻲ ﺍﻟﺴﻨﺔ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ‪ :‬ﻓﻬﻮ‬ ‫ﻣﻤﺎ ﺍﺳﺘﺤﺪﺛﻪ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻲ ﻣﺆﻟﻔﺎﺗﻬﻢ ﺍﻟﻌﻘﺪﻳﺔ‪.‬‬ ‫ﻭﻳﻔﺘﺮﻗﺎﻥ ﻓﻲ ﺃﻥ ﺍﻟﻘﻀﺎﺀ‪ :‬ﺻﻔﺔ ﺫﺍﺕ ﺑﻤﻌﻨﻰ ﺍﻟﻌﻠﻢ ﺍﻷﺯﻟﻲ‪ ،‬ﻭﺍﻟﻘﺪﺭ ﺻﻔﺔ‬ ‫ﻓﻌﻞ ﺑﻤﻌﻨﻰ‪ :‬ﺇﻳﺠﺎﺩ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﻭﻣﻦ ﻋﻜﺲ ﻣﻌﻨﺎﻫﻤﺎ ﻋﻜﺲ ﺍﻋﺘﺒﺎﺭ ﺻﻔﺘﻴﻬﻤﺎ)‪.(١‬‬ ‫‪ ١٣٩‬ا  ر * اﷲ @) (‬ ‫ﻳﺮﻭﻯ ﻋﻦ ﺍﻟﻨﺒﻲ ﮊ ﺃﻧﻪ ﻗﺎﻝ‪» :‬ﺍﻟﻘﺪﺭ ﺳﺮ ﺍﷲ ﻓﻲ ﺍﻷﺭﺽ ﻓﻼ ﺗﺘﻜﻠﻔﻮﻩ«)‪.(٢‬‬ ‫ﻭﺳﺌﻞ ﺍﻟﻜﻨﺪﻱ ﻋﻦ ﺗﻔﺴﻴﺮ ﺫﻟﻚ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺍﷲ ﺃﻋﻠﻢ ﺑﻬﺬﺍ ﺍﻟﻘﻮﻝ ﻭﺗﻔﺴﻴﺮﻩ‪ ،‬ﻓﺈﻥ‬ ‫‬ ‫ﻛﺎﻥ ﻳﺬﻫﺐ ﺇﻟﻰ ﺃﻥ ﺍﻟﻘﺪﺭ ﻫﻮ ﺧﻠﻖ ﺍﷲ ﻓﻲ ﺍﻷﺭﺽ ﻳﻘﻊ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩ ﻣﺎ ﻗﺪ ﻋﻠﻢ‬ ‫ﻣﻨﻬﻢ‪ ،‬ﻭﻫﻢ ﻻ ﻳﻌﻠﻤﻮﻥ‪ ،‬ﻓﻌﺴﻰ ﻳﺠﻮﺯ ﺃﻥ ﺍﺣﺘﻤﻞ ﺫﻟﻚ‪ ،‬ﻭﻋﻠﻰ ﻏﻴﺮ ﺫﻟﻚ ﻓﻼ‬ ‫ﺃﺩﺭﻱ؛ ﻷﻥ ﺍﷲ ﻋﺎﻟﻢ ﺑﻤﺎ ﻳﻜﻮﻥ ﻭﻣﺎ ﻻ ﻳﻜﻮﻥ ﻓﻲ ﺍﻷﺭﺽ ﻭﺍﻟﺴﻤﺎﺀ‪ ،‬ﻭﺍﻟﻘﺪﺭ ﻫﻮ‬ ‫ﺍﻟﺨﻠﻖ‪ ،‬ﻭﻻ ﻳﻜﻮﻥ ﺍﻟﺨﻠﻖ ﻫﻢ ﺳﺮ ﺍﷲ)‪.(٣‬‬ ‫ﻋﺰﻳﺮﺍ ﺳﺄﻝ ﺭﺑﻪ ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺭﺏ ﺇﻧﻚ‬ ‫‬‫ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ ﻟﻤﺎ ﺍﺳﺘﺜﻨﻰ‬ ‫ﻋﺰﻳﺰ ﻻ ﺗﻐﻠﺐ‪ ،‬ﻭﻻ ﺗﺤﺐ ﺃﻥ ﺗﻌﺼﻰ‪ ،‬ﻭﺃﻧﺖ ﺗﻌﺼﻰ ﻓﻜﻴﻒ ﻫﺬﺍ؟‬ ‫ﻓﺄﻭﺣﻰ ﺍﷲ ﺇﻟﻴﻪ ﺃﻥ ﻛﻒ ﻋﻦ ﻫﺬﻩ ﺍﻟﻤﺴﺄﻟﺔ‪ ،‬ﻓﻠﺒﺚ ﻣﺎ ﺷﺎﺀ ﺍﷲ‪ ،‬ﺛﻢ ﺭﺟﻊ ﻓﻘﺎﻝ‪:‬‬ ‫ﻳﺎ ﺭﺏ ﺇﻧﻚ ﻋﺰﻳﺰ ﻻ ﺗﻐﻠﺐ‪ ،‬ﻭﻻ ﺗﺤﺐ ﺃﻥ ﺗﻌﺼﻰ‪ ،‬ﻭﺃﻧﺖ ﺗﻌﺼﻰ ﻓﻜﻴﻒ ﻫﺬﺍ؟‬ ‫ﺛﺎﻧﻴﺎ‪ .‬ﻓﻠﺒﺚ ﻣﺎ ﺷﺎﺀ ﺍﷲ‪ ،‬ﺛﻢ ﺭﺟﻊ‬ ‫ﻓﺄﻭﺣﻰ ﺍﷲ ﺇﻟﻴﻪ‪ :‬ﺃﻥ ﻛﻒ ﻋﻦ ﻫﺬﻩ ﺍﻟﻤﺴﺄﻟﺔ ‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻓﺄﻭﺣﻰ ﺍﷲ ﺇﻟﻴﻪ‪ :‬ﻫﻞ ﺗﻘﺪﺭ ﺃﻥ ﺗﺼﺮ ﺻﺮﺓ ﻣﻦ ﺍﻟﺸﻤﺲ‪ ،‬ﺃﻭ‬ ‫ﻓﺴﺄﻟﻪ ﻋﻦ ﻫﺬﺍ ‬ ‫ﺗﻘﺪﺭ ﻋﻠﻰ ﺭﺩ ﺃﻣﺲ؟‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٧٧١‬‬ ‫‬‫)‪ (١‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫)‪ (٢‬ﺍﻟﻤﻌﺠﻢ ﺍﻟﻜﺒﻴﺮ ﻟﻠﻄﺒﺮﺍﻧﻲ‪ ٣١٧/١٠ ،‬ ‪ ،٣١٨‬ﻭﺭﻭﺍﻩ ﺃﺑﻮ ﻧﻌﻴﻢ ﻓﻲ ﺍﻟﺤﻠﻴﺔ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ‪ ،‬ﻭﻟﻔﻈﻪ‪:‬‬ ‫»ﺍﻟﻘﺪﺭ ﺳﺮ ﺍﷲ‪ ،‬ﻓﻼ ﺗﻔﺸﻮﺍ ﺳﺮ ﺍﷲ«‪.‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٤٠‬‬ ‫‬‫)‪ (٣‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪.٣٧٩ ،٢‬‬ ‫‪245‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺃﺻﻞ ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ‬ ‫ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺭﺏ ﻻ‪.‬‬ ‫ﻗﺎﻝ‪ :‬ﻗﺪ ﻧﻬﻴﺘﻚ ﺃﻥ ﻻ ﺗﺮﺟﻊ ﺗﺴﺄﻝ ﻋﻦ ﻫﺬﻩ ﺍﻟﻤﺴﺄﻟﺔ‪ ،‬ﺛﻢ ﺭﺟﻌﺖ ﻓﻘﺪ ﺟﻌﻠﺖ‬ ‫ﺛﻮﺍﺑﻚ ﻣﻨﻬﺎ ﺃﻥ ﻣﺤﻮﺕ ﺍﺳﻤﻚ ﻣﻦ ﺍﻟﻨﺒﻮﺓ ﺇﺫﺍ ﺭﺟﻌﺖ ﺳﺄﻟﺖ ﻋﻤﺎ ﻧﻬﻴﺖ ﻋﻨﻪ)‪.(١‬‬ ‫ﻭﻟﻤﺎ ﺑﻌﺚ ﺍﷲ ﻋﻴﺴﻰ ﺍﺑﻦ ﻣﺮﻳﻢ ‪ ‰‬ﺳﺄﻝ ﺭﺑﻪ ﻋﻦ ﻫﺬﻩ ﺍﻟﻤﺴﺄﻟﺔ‪ ،‬ﻓﺄﻭﺣﻰ ﺍﷲ‬ ‫ﻋﺰﻳﺮﺍ ﻗﺪ ﺳﺄﻟﻨﻲ ﻋﻦ ﻫﺬﺍ ﺍﻟﺬﻱ ﺳﺄﻟﺘﻨﻲ ﻋﻨﻪ‪ ،‬ﻓﻜﺎﻥ ﻣﻦ ﺃﻣﺮﻩ‬ ‫‬‫ﺇﻟﻴﻪ‪ :‬ﻳﺎ ﻋﻴﺴﻰ ﺃﻥ‬ ‫ﻛﺬﺍ ﻭﻛﺬﺍ‪ ،‬ﻓﻜﻒ ﻋﻦ ﻫﺬﻩ ﺍﻟﻤﺴﺄﻟﺔ‪ ،‬ﻓﻜﻒ ﻋﻴﺴﻰ ﻭﻟﻢ ﻳﺮﺟﻊ ﻳﺴﺄﻝ ﺭﺑﻪ ﻋﻦ‬ ‫ﺫﻟﻚ‪.‬‬ ‫ﻭ ﺫﻛﺮ ﻋﻦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﺑﻦ ﻋﺒﺪ ﺍﻟﻘﺪﻭﺱ ﺃﻧﻪ‪ :‬ﻋﻈﻢ ﺃﻣﺮ ﺍﻟﻘﺪﺭ‪ ،‬ﻭﻗﺎﻝ ﻓﻴﻪ ‬ ‫ﻗﻮﻻ‬ ‫ﺷﺪﻳﺪﺍ‪ ،‬ﻭﻛﺮﻩ ﺍﻟﻜﻼﻡ ﻓﻴﻪ)‪.(٢‬‬ ‫‬ ‫ﻭﻗﺎﻝ ﺍﻟﺒﻌﺾ‪ :‬ﺍﻟﻤﺘﻌﻤﻖ ﻓﻲ ﺍﻟﻘﻀﺎﺀ ﻛﺎﻟﻤﻌﻤﻖ ﻧﻈﺮﻩ ﻓﻲ ﻋﻴﻦ ﺍﻟﺸﻤﺲ‪ ،‬ﻛﻠﻤﺎ‬ ‫ﺍﻋﺘﻤﺪ ﻧﻈﺮﻩ ﺇﻟﻴﻬﺎ ﺃﻛﺜﺮ ﺍﺯﺩﺍﺩ ﻋﻤﻰ‪ ،‬ﻛﺬﻟﻚ ﺍﻟﻘﺪﺭ)‪.(٣‬‬ ‫ﺇﻥ ﺍﻟﺒﻠﻴﺔ ﺑﺄﻣﺮ ﺍﻟﻘﺪﺭ ﺷﺪﻳﺪﺓ؛ ﻷﻧﻪ ﺳﺮﻳﻊ ﺑﺨﺮﻭﺝ ﺍﻟﻤﺮﺀ ﻣﻦ ﺩﻳﻦ ﺍﻹﺳﻼﻡ؛‬ ‫ﻭﺍﻟﻌﺰﻳﺰ ﻏﻀﺐ ﻋﻠﻴﻪ ﺭﺑﻪ ﻋﻠﻰ ﺳﺆﺍﻝ ﻋﻦ ﻛﻠﻤﺔ ﺍﻟﻘﺪﺭ‪ ،‬ﻭﻛﻢ ﻣﻦ ﻣﺬﻫﺐ ﺃﻫﻠﻪ ﻓﻲ‬ ‫ﺿﻼﻝ ﺑﺴﺒﺐ ﺍﻟﻘﺪﺭ‪ ،‬ﻓﺎﻟﻘﺪﺭ ﺑﺤﺮ ﻋﻤﻴﻖ ﻗﺪ ﻫﻠﻚ ﻓﻴﻪ ﺑﺸﺮ ﻛﺜﻴﺮ)‪.(٤‬‬ ‫ﻇﺎﻫﺮﺍ ﺍﺳﺘﺪﻝ‬ ‫‬‫ﻭﻗﻴﻞ ﻟﺒﺰﺭﺟﻤﻬﺮ‪ :‬ﻣﺎ ﻟﻚ ﻻ ﺗﻨﺎﻇﺮ ﻓﻲ ﺍﻟﻘﺪﺭ؟ ﻗﺎﻝ‪ :‬ﺇﻧﻲ ﺃﺭﻯ‬ ‫ﻣﺤﺮﻭﻣﺎ؛ ﻓﻌﻠﻤﺖ ﺃﻥ ﺍﻟﺘﺪﺑﻴﺮ‬ ‫‬‫ﺑﻪ ﻋﻠﻰ ﺑﺎﻃﻦ‪ :‬ﺃﺭﻯ ﺃﺣﻤﻖ ﻣﺮﺯﻭﻗﺎ‪ ،‬ﻭﺃﺭﻯ ﻋﺎﻗﻼ‬ ‫ﻟﻴﺲ ﻟﻠﻌﺒﺎﺩ)‪.(٥‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٣٤٠‬ ‪.٣٤١‬‬ ‫‬‫)‪ (١‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٨٠‬‬ ‫)‪ (٢‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،٢ ،‬ﺹ ‪.٨٤‬‬ ‫)‪ (٣‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٨٦‬‬ ‫ﻭﺃﻳﻀﺎ ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٤٢‬‬ ‫‬‫)‪ (٤‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٨٤‬‬ ‫)‪ (٥‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٤٠‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪246‬‬ ‫ﻭﻣﻦ ﺳﻴﺮﺓ ﺍﻹﻣﺎﻡ ﺍﻟﻤﻬﻨﺎ ﺑﻦ ﺟﻴﻔﺮ ﺇﻟﻰ ﻣﻌﺎﺫ ﺑﻦ ﺣﺮﺏ‪ :‬ﺃﻣﺎ ﻣﺎ ﺳﺄﻟﺖ ﻋﻨﻪ‬ ‫ﻣﻦ ﺃﻣﺮ ﺍﻟﻘﺪﺭ‪ ،‬ﻓﺈﻥ ﺍﻟﻘﺪﺭ ﺑﺤﺮ ﻋﻤﻴﻖ‪ ،‬ﻭﻗﺪ ﻋﻄﺐ ﻓﻴﻪ ﻛﺜﻴﺮ ﻣﻦ ﺍﻟﺨﻠﻖ‪ ،‬ﻭﺣﺎﺭﻭﺍ‬ ‫ﻭﺗﻬﻮﻛﻮﺍ ﻓﻴﻪ‪ ،‬ﻭﺍﻟﻜﻼﻡ ﻓﻴﻪ ﻳﺪﻕ ﻭﻳﻜﺜﺮ‪ ،‬ﺣﺘﻰ ﻳﻜﺎﺩ ﺍﻟﻤﺘﻜﻠﻢ ﻓﻴﻪ ﺃﻥ ﻳﺘﻌﺎﻃﻰ‬ ‫ﻣﺎ ﻟﻢ ﻳﺄﺫﻥ ﺍﷲ ﻟﻪ‪ ،‬ﻭﻗﺪ ﺍﺧﺘﻠﻔﺖ ﻓﻴﻪ ﺍﻷﻣﺔ ﻭﻛﺜﺮ ﺍﺧﺘﻼﻓﻬﺎ)‪.(١‬‬ ‫‪ ١٤٠‬أ‪?n‬م اﻹ 'ن   ر‬ ‫ﺍﻹﻳﻤﺎﻥ ﺑﺎﻟﻘﺪﺭ ﻋﻠﻰ ﻗﺴﻤﻴﻦ‪:‬‬ ‫ﺃﺣﺪﻫﻤﺎ‪ :‬ﺍﻹﻳﻤﺎﻥ ﺑﺄﻧﻪ ﺗﻌﺎﻟﻰ ﺳﺒﻖ ﻓﻲ ﻋﻠﻤﻪ ﻣﺎ ﻳﻔﻌﻠﻪ ﺍﻟﻌﺒﺎﺩ ﻣﻦ ﺧﻴﺮ ﻭﺷﺮ‪،‬‬ ‫ﻭﻣﺎ ﻳﺠﺎﺯﻭﻥ ﻋﻠﻴﻪ‪ ،‬ﻭﺃﻧﻪ ﻛﺘﺐ ﺫﻟﻚ ﻭﺃﺣﺼﺎﻩ‪ ،‬ﻭﺃﻥ ﺃﻓﻌﺎﻝ ﺍﻟﻌﺒﺎﺩ ﺗﺠﺮﻱ ﻋﻠﻰ‬ ‫ﻣﺎ ﺳﺒﻖ ﻓﻲ ﻋﻠﻤﻪ ﻭﻛﺘﺎﺑﻪ‪.‬‬ ‫ﻛﻔﺮﺍ ﻭﺇﻳﻤﺎ ﻧﺎ‪.‬‬ ‫ﻭﺛﺎﻧﻴﻬﻤﺎ‪ :‬ﺃﻧﻪ ﺗﻌﺎﻟﻰ ﺧﻠﻖ ﺃﻓﻌﺎﻝ ﺍﻟﻌﺒﺎﺩ ﻛﻠﻬﺎ‪ ،‬ﺧﻴﺮﻫﺎ ﻭﺷﺮﻫﺎ‪ ،‬‬ ‫ﻭﻫﺬﺍ ﺍﻟﻘﺴﻢ ﻳﻨﻜﺮﻩ ﺍﻟﻘﺪﺭﻳﺔ ﻛﻠﻬﻢ‪ ،‬ﻭﺍﻷﻭﻝ ﻻ ﻳﻨﻜﺮﻩ ﺇﻻ ﻏﻼﺗﻬﻢ‪ ،‬ﻭﺣﻜﻢ‬ ‫ﺑﺸﺮﻛﻬﻢ ﻛﺜﻴﺮﻭﻥ)‪.(٢‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.١١٢‬‬ ‫)‪ (٢‬ﺃﻃﻔﻴﺶ‪ :‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ ،‬ﺝ ‪ ،١٧‬ﺹ ‪.١٥٩‬‬ ‫‪247‬‬ ‫ا =< ا ‪JK‬‬ ‫ا ‪p‬ء وا  ر وا )‬ ‫واﻹرادة اﻹ ‪8F8A‬‬ ‫‪ ١٤١‬ا '*اد  ) اﻹ ‪ A‬ا ?‪h‬‬ ‫ﻳﻄﻠﻖ ﻋﻠﻰ ﻋﻠﻢ ﺍﷲ ﻟﻔﻆ »ﺍﻟﺴﻮﺍﺑﻖ«‪ ،‬ﻭﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﺴﻮﺍﺑﻖ ﻣﺎ ﺳﺒﻖ ﻓﻲ ﻋﻠﻤﻪ‬ ‫ﺗﻌﺎﻟﻰ‪ ،‬ﻭﺣﻜﻤﻪ ﻭﻗﻀﺎﺋﻪ ﻣﻦ ﺳﻌﺎﺩﺓ ﺍﻟﺴﻌﻴﺪ‪ ،‬ﻭﺷﻘﺎﻭﺓ ﺍﻟﺸﻘﻲ‪ ،‬ﻭﻟﻠﺴﻮﺍﺑﻖ ﻋﻼﻗﺔ‬ ‫ﺑﻤﺴﺄﻟﺔ ﺍﻟﺠﺒﺮ ﻭﺍﻻﺧﺘﻴﺎﺭ ﻭﺍﻟﻌﺪﻝ ﺍﻹﻟﻬﻲ)‪.(١‬‬ ‫ﻭﺍﻟﻌﺒﺎﺩ ﻛﻠﻬﻢ ﻻ ﻳﺨﺮﺟﻮﻥ ﻋﻦ ﻋﻠﻢ ﺍﷲ ﻭﻋﻦ ﻣﺎ ﻛﺘﺒﻪ ﻓﻲ ﺍﻟﻘﻀﺎﺀ‪ ،‬ﻓﺈﻣﺎ ﺃﻥ‬ ‫ﺃﻣﺮﺍ‪ ،‬ﺃﻭ ﻗﻀﺎﺀ ﻣﺼﻴﺒﺔ‪ ،‬ﺃﻣﺎ ﺃﻥ ﺭﺑﻨﺎ ﺭﺿﻲ ﺑﻪ ﻓﻼ‪ ،‬ﻷﻧﻪ ﺃﻣﺮ‬ ‫ﻳﻜﻮﻥ ﻗﻀﻰ ﺑﺬﻟﻚ ‬ ‫ﺑﺎﻟﻄﺎﻋﺔ ﻭﻟﻢ ﻳﺄﻣﺮ ﺑﺎﻟﻤﻌﺼﻴﺔ‪.‬‬ ‫ﻓﺈﻥ ﻗﺎﻝ ﻗﺎﺋﻞ‪ :‬ﻓﻤﺎ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺃﻧﻪ ﻳﻌﻠﻢ ﻣﺎ ﻳﻜﻮﻥ ﻣﻦ ﺍﻷﺷﻴﺎﺀ ﻗﺒﻞ ﺃﻥ‬ ‫ﺗﻜﻮﻥ؟‬ ‫ﻗﻴﻞ ﻟﻪ‪ :‬ﻟﻮ ﻛﺎﻥ ﻏﻴﺮ ﻋﺎﻟﻢ ﺑﻬﺎ ﻗﺒﻞ ﻛﻮﻧﻬﺎ ﻳﻜﻮﻥ ﺟﺎﻫﻼ ﺑﻬﺎ‪ ،‬ﻓﻠﻤﺎ ﻛﺎﻧﺖ‬ ‫ﺃﻓﻌﺎﻟﻪ ﻋﻠﻰ ﻣﻘﺪﺍﺭ ﻋﻠﻤﻪ ﺑﻬﺎ ﻋﻠﻤﻨﺎ ﺃﻧﻪ ﻋﺎﻟﻢ ﺑﻬﺎ ﻗﺒﻞ ﻛﻮﻧﻬﺎ)‪.(٢‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺍﻟﻌﺒﺪ ﻳﻌﻤﻞ ﻋﻤﻞ ﺃﻫﻞ ﺍﻟﺠﻨﺔ؛ ﺣﺘﻰ ﻻ ﻳﺒﻘﻰ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺍﻟﺠﻨﺔ ﺇﻻ‬ ‫ﻣﻘﺪﺍﺭ ﺫﺭﺍﻉ ﺃﻭ ﺑﺎﻉ‪ ،‬ﺛﻢ ﻳﺪﺭﻛﻪ ﺍﻟﻌﻠﻢ ﺍﻟﺴﺎﺑﻖ؛ ﻓﻴﻌﻤﻞ ﻋﻤﻞ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﻓﻴﻤﻮﺕ‬ ‫ﻋﻠﻰ ﺫﻟﻚ ﻓﻴﺼﻴﺮ ﺇﻟﻰ ﺍﻟﻨﺎﺭ‪ ،‬ﻭﺇﻥ ﺍﻟﻌﺒﺪ ﻳﻌﻤﻞ ﺑﻌﻤﻞ ﺃﻫﻞ ﺍﻟﻨﺎﺭ؛ ﺣﺘﻰ ﻻ ﻳﺒﻘﻰ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٤٣٤‬‬ ‫‬‫)‪ (١‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫)‪ (٢‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٣٨٥‬ ‪.٣٨٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪248‬‬ ‫ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﺇﻻ ﻣﻘﺪﺍﺭ ﺫﺭﺍﻉ ﺃﻭ ﺑﺎﻉ‪ ،‬ﺛﻢ ﻳﺪﺭﻛﻪ ﺍﻟﻌﻠﻢ ﺍﻟﺴﺎﺑﻖ؛ ﻓﻴﻌﻤﻞ‬ ‫ﺑﻌﻤﻞ ﺃﻫﻞ ﺍﻟﺠﻨﺔ ﻓﻴﻤﻮﺕ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻓﻴﺪﺧﻞ ﺍﻟﺠﻨﺔ‪ ،‬ﻭﺍﷲ ﺗﻌﺎﻟﻰ ﺃﻋﻠﻢ ﺑﺬﻟﻚ‪.‬‬ ‫ﻭﺍﷲ ﻫﻮ ﺍﻟﻌﺎﻟﻢ ﺑﻨﻔﺴﻪ‪ ،‬ﻭﻋﺎﻟﻢ ﺑﻤﺎ ﻳﺮﻳﺪ ﺃﻥ ﻳﺨﻠﻘﻪ‪ ،‬ﻭﻳﺤﺪﺛﻪ ﻗﺒﻞ ﺃﻥ ﻳﺨﻠﻘﻪ ﻓﺴﺒﻖ‬ ‫ﺍﻟﻌﻠﻢ ﺍﻹﻟﻬﻲ ﺃﻓﻌﺎﻝ ﺍﻟﻤﺨﻠﻮﻗﺎﺕ)‪.(١‬‬ ‫ﻭﻳﻌﺮﺽ ﺍﻟﻜﻨﺪﻱ ﺁﺭﺍﺀ ﺑﻌﺾ ﺍﻟﻔﺮﻕ ﺍﻟﺬﺍﻫﺒﺔ ﺇﻟﻰ ﺃﻥ ﺍﷲ ﻟﻢ ﻳﻌﻠﻢ ﺑﺄﻓﻌﺎﻝ‬ ‫ﺍﻟﻌﺒﺎﺩ ﻗﺒﻞ ﺧﻠﻘﻬﺎ ﻓﻴﻘﻮﻝ‪ :‬ﺯﻋﻤﺖ ﻓﺮﻗﺔ‪ :‬ﺇﻧﺎ ﻧﻌﻤﻞ ﻣﺎ ﻧﺸﺎﺀ ﻣﻦ ﺍﻟﻄﺎﻋﺔ ﻭﺍﻟﻤﻌﺼﻴﺔ‬ ‫ﻟﻴﺲ ﷲ ﻓﻴﻬﺎ ﻗﻀﻴﺔ‪.‬‬ ‫ﻋﺎﻟﻤﺎ ﺑﻤﺎ ﻳﻌﻤﻞ ﺍﻟﻌﺒﺎﺩ ﺣﺘﻰ ﻋﻤﻠﻮﺍ‪ ،‬ﻓﺘﻌﺎﻟﻰ‬ ‫‬‫ﻭﻗﺎﻟﺖ ﻓﺮﻗﺔ‪ :‬ﺇﻥ ﺍﷲ ﻟﻢ ﻳﻜﻦ‬ ‫ﺍﷲ ﻋﻤﺎ ﻳﻘﻮﻟﻮﻥ‪ .‬ﺇﻥ ﺍﻟﻄﺎﻋﺔ ﻭﺍﻟﻤﻌﺼﻴﺔ ﺷﻴﺌﺎﻥ‪ ،‬ﻭﺍﷲ ﺧﺎﻟﻖ ﻛﻞ ﺷﻲﺀ‪ ،‬ﻓﺈﻥ‬ ‫ﺯﻋﻤﻮﺍ ﺃﻥ ﺍﻟﻄﺎﻋﺔ ﺃﻭ ﺍﻟﻤﻌﺼﻴﺔ ﻟﻴﺲ ﺑﻤﺨﻠﻮﻕ ﻟﻢ ﻳﺪﺧﻼ ﻓﻲ ﻋﺒﺎﺭﺓ »ﺧﺎﻟﻖ‬ ‫ﻛﻞ ﺷﻲﺀ«‪ ،‬ﻓﺈﻥ ﻛﺎﻧﺖ ﺍﻟﻄﺎﻋﺔ ﻭﺍﻟﻤﻌﺼﻴﺔ ﺷﻴ ﺌﺎ ﻟﻢ ﻳﺨﻠﻘﻪ ﺍﷲ‪ ،‬ﻓﻠﻴﺲ ﻫﻮ‬ ‫ﺑﻌﻠﻴﻢ ﺑﻬﺎ‪ ،‬ﻭﻣﻦ ﻗﺎﻝ‪ :‬ﺇﻥ ﺍﷲ ﻟﻴﺲ ﺑﻌﺎﻟﻢ ﺑﺎﻟﻄﺎﻋﺔ ﻭﺍﻟﻤﻌﺼﻴﺔ‪ ،‬ﻓﻘﺪ ﺃﺷﺮﻙ ﺑﻜﻞ‬ ‫ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺍﷲ ﺗﻌﺎﻟﻰ ﻳﻘﻮﻝ‪à  Á À ¿ ¾ ½ ¼ » º﴿ :‬‬ ‫‪Ò Ñ Ð Ï ÎÍ Ì Ë Ê É È Ç Æ Å Ä‬‬ ‫‪âáàßÞÝÜÛÚÙØ×ÖÕÔÓ‬‬ ‫‪] ﴾ ä ã‬ﻳﻮﻧﺲ‪.[٦١ :‬‬ ‫ﻭﻗﺎﻝ‪/ .- , + * )( ' & % $# " ! ﴿ :‬‬ ‫‪] ﴾ 3 2 1 0‬ﺍﻷﻧﻌﺎﻡ‪ [١٠٢ :‬ﻓﺈﻥ ﻳﻜﻦ ﻭﻛﻴﻼ ﻋﺎﻟﻤﺎ ﻓﻘﺪ ﺧﻠﻘﻬﺎ‪ ،‬ﻭﺇﻥ ﻟﻢ‬ ‫ﻳﻜﻦ ﻭﻛﻴﻼ ﻋﺎﻟﻤﺎ‪ ،‬ﻓﺈﺫﻥ ﻻ ﻳﻌﺬﺏ ﻋﻠﻰ ﻣﻌﺼﻴﺔ‪ ،‬ﻭﻻ ﻳﺜﻴﺐ ﻋﻠﻰ ﻃﺎﻋﺔ‪ ،‬ﺗﻌﺎﻟﻰ‬ ‫ﺍﷲ ﻋﻦ ﺫﻟﻚ)‪.(٢‬‬ ‫)‪ (١‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٣٨٨‬ ‪.٣٨٩‬‬ ‫)‪ (٢‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪ ٩٢‬ ‪.٩٣‬‬ ‫‪249‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺃﺻﻞ ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ‬ ‫‪ ١٤٢‬اﷲ ) أ;)ل ا )‪6‬د ‪ <6n‬ا _‪h‬‬ ‫ﻋﺎﻟﻤﺎ ﺑﺨﻠﻘﻪ ﻗﺒﻞ ﺃﻥ ﻳﺨﻠﻘﻬﻢ‪ ،‬ﻭﺃﻋﻤﺎﻟﻬﻢ‬ ‫ﺃﺟﻤﻌﺖ ﺍﻷﻣﺔ ﺃﻥ ﺍﷲ ﻟﻢ ﻳﺰﻝ ‬ ‫ﻭﺃﺭﺯﺍﻗﻬﻢ ﻭﺇﺭﺍﺩﺗﻬﻢ ﻭﺃﻋﻤﺎﺭﻫﻢ ﻭﺃﺳﻤﺎﺀﻫﻢ ﻭﺃﺳﻤﺎﺀ ﺁﺑﺎﺋﻬﻢ‪ ،‬ﻭﻣﺎ ﻳﺄﺗﻮﻥ ﻓﻲ ﻟﻴﻠﻬﻢ‬ ‫ﻭﻧﻬﺎﺭﻫﻢ ﻭﻃﺎﻋﺘﻬﻢ ﻭﻣﻌﺎﺻﻴﻬﻢ‪.‬‬ ‫ﻭﺃﺟﻤﻌﻮﺍ ﺃﻥ ﻋﻠﻢ ﺍﷲ ﻻ ﻳﺒﻄﻞ ﻓﻲ ﺧﻠﻘﻪ‪ ،‬ﻭﺃﻧﻬﻢ ﻟﻤﺎ ﻋﻠﻢ ﻣﻨﻬﻢ ﻣﺎﺿﻮﻥ‪،‬‬ ‫ﻭﻋﻠﻰ ﻣﺎ ﺃﺭﺍﺩ ﻭﺷﺎﺀ ﻳﻌﻠﻤﻮﻥ‪.‬‬ ‫ﻭﻛﻞ ﻣﺎ ﻇﻬﺮ ﻭﺟﻮﺩﻩ ﺑﻌﺪ ﻋﺪﻣﻪ ﻣﻦ ﺃﺻﻨﺎﻑ ﺍﻟﺨﻼﺋﻖ ﻓﻤﻦ ﻣﻠﻚ ﺍﷲ ﺗﻌﺎﻟﻰ‬ ‫ﻓﻘﺪ ﺳﺒﻖ ﺑﻪ ﻗﻀﺎﺀﻩ ﻭﻗﺪﺭﻩ‪ ،‬ﻓﺎﻷﺭﺯﺍﻕ ﻣﻘﺴﻮﻣﺔ‪ ،‬ﻭﺍﻵﺛﺎﺭ ﻣﺤﺘﻮﻣﺔ‪ ،‬ﻭﺍﻷﻧﻔﺎﺱ‬ ‫ﻣﻌﺪﻭﺩﺓ‪ ،‬ﻭﺍﻵﺟﺎﻝ ﻣﺤﺪﻭﺩﺓ‪ ،‬ﻻ ﻳﺴﺘﺄﺧﺮ ﺷﻲﺀ ﻋﻦ ﺃﺟﻠﻪ ﻭﻻ ﻳﺴﺒﻘﻪ‪ ،‬ﻭﻻ ﻳﻤﻮﺕ‬ ‫ﺃﺣﺪ ﺩﻭﻥ ﺃﻥ ﻳﺴﺘﻜﻤﻞ ﺭﺯﻗﻪ‪ ،‬ﻭﻻ ﻳﺘﻌﺪﻯ ﻣﺎ ﻗﺪﺭ ﻟﻪ)‪.(١‬‬ ‫ﻭﺇﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﻫﻜﺬﺍ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﻻ ﻳﺨﺮﺟﻮﻥ ﻣﻦ ﻋﻠﻢ ﺍﷲ‪ ،‬ﻭﺃﻧﻬﻢ ﻻ ﻳﻌﻤﻠﻮﻥ‬ ‫ﺧﻼﻑ ﻣﺎ ﻋﻠﻢ ﻋﻠﻰ ﻣﺎ ﻋﻠﻢ ﻭﺃﺭﺍﺩ ﻭﺷﺎﺀ)‪.(٢‬‬ ‫ﺇﻥ ﺍﷲ ﻗﺪ ﻋﻠﻢ ﻣﺎ ﺍﻟﻌﺒﺎﺩ ﺻﺎﻧﻌﻮﻥ ﻓﻴﻤﺎ ﻛﻠﻔﻬﻢ ﻗﺒﻞ ﺃﻥ ﻳﺨﻠﻘﻬﻢ‪ ،‬ﻭﺇﻟﻰ‬ ‫ﻣﺎ ﻳﺼﻴﺮﻭﻥ ﻫﻞ ﺇﻟﻰ ﺟﻨﺔ ﺃﻡ ﺇﻟﻰ ﻧﺎﺭ‪ ،‬ﻓﻌﻠﻢ ﻣﻦ ﻫﻮ ﺻﺎﺋﺮ ﺇﻟﻰ ﺍﻟﺠﻨﺔ ﻗﺒﻞ ﺃﻥ ﻳﺨﻠﻘﻪ‪،‬‬ ‫ﻭﻣﻦ ﻫﻮ ﺻﺎﺋﺮ ﺇﻟﻰ ﺍﻟﻨﺎﺭ ﻗﺒﻞ ﺃﻥ ﻳﺨﻠﻘﻪ‪ ،‬ﻭﻗﺪ ﺍﺣﺘﺞ ﻋﻠﻴﻬﻢ ﺑﺎﻟﻜﺘﺐ‪ ،‬ﻭﺍﻟﺮﺳﻞ‪،‬‬ ‫ﻭﺍﺑﺘﻼﻫﻢ ﺑﺎﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ‪ ،‬ﻓﻬﻢ ﻣﺒﺘﻠﻮﻥ ﻓﻴﻤﺎ ﻛﻠﻔﻮﻩ؛ ﻻ ﻳﺴﺘﻄﻴﻌﻮﻥ ﻏﻴﺮ ﻣﺎ ﻋﻠﻢ ﺍﷲ‪.‬‬ ‫ﻓﻤﻦ ﻋﻠﻢ ﺃﻧﻪ ﺻﺎﺋﺮ ﺇﻟﻰ ﺍﻟﺠﻨﺔ‪ ،‬ﻋﺎﻣﻞ ﺑﺎﻟﻄﺎﻋﺔ‪ ،‬ﻓﻼ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻌﻤﻞ ﺑﺎﻟﻤﻌﺼﻴﺔ‪،‬‬ ‫ﻭﻻ ﺃﻥ ﻳﺼﻴﺮ ﻧﻔﺴﻪ ﺇﻟﻰ ﺍﻟﻨﺎﺭ‪ ،‬ﻭﻛﺬﻟﻚ ﻣﻦ ﻋﻠﻢ ﻣﻨﻪ ﺃﻧﻪ ﺻﺎﺋﺮ ﺇﻟﻰ ﺍﻟﻨﺎﺭ ﻋﺎﻣﻞ‬ ‫ﺑﺎﻟﻤﻌﺼﻴﺔ ﺗﺎﺭﻙ ﻟﻠﻄﺎﻋﺔ ﻓﻼ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻌﻤﻞ ﺑﺎﻟﻄﺎﻋﺔ‪ ،‬ﻭﻻ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﺃﻫﻞ‬ ‫ﺍﻟﺠﻨﺔ؛ ﻷﻥ ﺍﻟﻌﺒﺎﺩ ﻻ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺃﻥ ﻳﻜﻮﻥ ﻣﻨﻬﻢ ﻏﻴﺮ ﻣﺎ ﻋﻠﻢ ﺍﷲ ﺃﻧﻪ ﻛﺎﺋﻦ ﻣﻨﻬﻢ)‪.(٣‬‬ ‫)‪ (١‬ﺍﻟﺠﻴﻄﺎﻟﻲ‪ :‬ﻗﻨﺎﻃﺮ ﺍﻟﺨﻴﺮﺍﺕ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٣٧‬‬ ‫)‪ (٢‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٤٦٨‬‬ ‫)‪ (٣‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٤٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪250‬‬ ‫ﻭﻣﻦ ﻗﺎﻝ‪ :‬ﺇﻥ ﺍﷲ ﻟﻴﺲ ﺑﻌﺎﻟﻢ ﺑﺎﻟﻄﺎﻋﺔ ﻭﺍﻟﻤﻌﺼﻴﺔﻓﻘﺪ ﺃﺷﺮﻙ ﺑﺘﻜﺬﻳﺒﻪ‬ ‫ﺍﻟﻘﺮﺁﻥ؛ ﻷﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﻳﻘﻮﻝ‪] \ [ Z Y﴿ :‬‬ ‫^ ❁ ` ‪] ﴾ f e d cb a‬ﺍﻷﻋﺮﺍﻑ‪ ،[٧ ،٦ :‬ﻭﻗﺎﻝ‪º ﴿ :‬‬ ‫»¼½¾¿‪ËÊÉÈÇÆÅÄÃÂÁÀ‬‬ ‫‪Û Ú Ù Ø × Ö Õ Ô Ó Ò Ñ Ð Ï ÎÍ Ì‬‬ ‫‪] ﴾ ä ã â á à ß Þ Ý Ü‬ﻳﻮﻧﺲ‪ ،[٦١ :‬ﻭﻗﺎﻝ‪¿ ¾ ﴿ :‬‬ ‫‪Ð Ï Î Í Ì ËÊ É È Ç Æ ÅÄ Ã Â Á À‬‬ ‫‪] ﴾ Þ Ý Ü Û Ú Ù Ø × Ö Õ Ô Ó Ò Ñ‬ﺍﻷﻧﻌﺎﻡ‪،[٥٩ :‬‬ ‫ﻭﻗﺎﻝ‪0 / .- , + * )( ' & % $# " ! ﴿ :‬‬ ‫‪] ﴾ 3 2 1‬ﺍﻷﻧﻌﺎﻡ‪.(١)[١٠٢ :‬‬ ‫ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ^ ﻗﺎﻝ‪ :‬ﺍﻟﺨﻠﻖ ﺇﻟﻰ ﻋﻠﻢ ﺍﷲ ﻣﻨﻬﻢ ﻣﻨﻘﺎﺩﻭﻥ‪ ،‬ﻭﻋﻠﻰ‬ ‫ﻣﺎ ﺳﻄﺮ ﻓﻲ ﺍﻟﻤﻜﻨﻮﻥ ﻣﻦ ﻛﺘﺎﺑﻪ ﻣﺎﺿﻮﻥ‪ ،‬ﻻ ﻳﻌﻠﻤﻮﻥ ﺧﻼﻑ ﻣﺎ ﻣﻨﻬﻢ ﻋﻠﻢ ﻭﻻ‬ ‫ﻏﻴﺮﻩ ﻳﺮﻳﺪﻭﻥ‪ ،‬ﻓﻬﻢ ﻻ ﻣﺤﺎﻟﺔ ﺇﻟﻰ ﻋﻠﻢ ﺍﷲ ﻣﻨﻬﻢ ﺻﺎﺋﺮﻭﻥ‪.‬‬ ‫ﻭﻗﺪ ﺳﺎﻕ ﺍﷲ ﺍﻟﻌﺒﺎﺩ ﺇﻟﻰ ﻣﺎ ﻋﻠﻤﻮﺍ ﻣﻦ ﻃﺎﻋﺔ ﺃﻭ ﻣﻌﺼﻴﺔ‪ ،‬ﻷﻧﻪ ﻟﻮ ﺳﺎﻗﻬﻢ‬ ‫ﺍﻟﻌﻠﻢ ﺇﻟﻰ ﻣﺎ ﻋﻤﻠﻮﺍ ﻣﻦ ﻋﻤﻞ ﻛﺎﻧﻮﺍ ﻣﺠﺒﻮﺭﻳﻦ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻧﻮﺍ ﻣﺠﺒﻮﺭﻳﻦ ﻟﻢ ﻳﻜﻦ‬ ‫ﻻﺋﻤﺔ ﻟﻤﺴﻲﺀ‪ ،‬ﻭﻻ ﻣﺤﻤﺪﺓ ﻟﻤﺤﺴﻦ‪ ،‬ﻭﻟﻢ ﻳﺠﺐ ﻟﻤﺤﺴﻦ ﺑﺎﻟﺜﻮﺍﺏ‪ ،‬ﻭﻻ ﻋﻠﻰ‬ ‫ﺍﻟﻤﺴﻲﺀ ﺍﻟﻌﻘﺎﺏ‪ ،‬ﻛﻤﺎ ﻟﻢ ﻳﻌﺬﺏ ﺍﻷﺻﻢ ﻋﻠﻰ ﺍﻟﺴﻤﻊ‪ ،‬ﻓﻴﻘﺎﻝ ﻟﻪ‪ :‬ﻟﻢ ﻟﻢ ﺗﺴﻤﻊ ﻓﻲ‬ ‫ﺩﺍﺭ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺍﻷﻋﻤﻰ ﻟﻢ ﻟﻢ ﺗﺒﺼﺮ ﻣﺎ ﻛﻠﻔﺘﻚ ﻣﻦ ﺩﺍﺭ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺍﻟﻤﺮﻳﺾ ﻛﺬﻟﻚ)‪.(٢‬‬ ‫ﻳﻜﻮﻥ ﺷﻴ ﺌﺎ ﻛﺎﻥ؛ ﻷﻥ ﺍﷲ ﻗﺪ ﻋﻠﻢ ﻣﺎ ﻋﻤﻞ‬ ‫ﺇﻥ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ ﺇﺫﺍ ﺃﺭﺍﺩ ﺃﻥ ‬ ‫ﺍﻟﻌﺒﺎﺩ‪ ،‬ﻗﺒﻞ ﺃﻥ ﻳﺨﻠﻘﻬﻢ؛ ﻓﻌﻠﻢ ﻣﻦ ﻳﺆﻣﻦ ﻣﻨﻬﻢ‪ ،‬ﻭﻣﻦ ﻳﻜﻔﺮ ﻗﺒﻞ ﺃﻥ ﻳﺆﻣﻨﻮﺍ‪ ،‬ﻭﻗﺒﻞ‬ ‫ﺃﻥ ﻳﻜﻔﺮﻭﺍ‪ ،‬ﻓﺄﺭﺍﺩ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ ﺃﻥ ﻳﻜﻮﻥ ﻣﺎ ﻋﻠﻢ ﻣﻤﻦ ﻋﻠﻢ‪ ،‬ﻭﻟﻢ ﻳﺮﺩ ﺃﻥ ﻳﻜﻮﻥ‬ ‫)‪ (١‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٤٣‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٤٧٠‬‬ ‫‬‫)‪ (٢‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪ ٩٠‬ ‪.٩١‬‬ ‫‪251‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺃﺻﻞ ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ‬ ‫ﻏﻴﺮ ﻣﺎ ﻋﻠﻢ‪ ،‬ﻓﻌﻠﻢ ﻣﻦ ﻳﺆﻣﻦ ﻗﺒﻞ ﺃﻥ ﻳﺆﻣﻦ‪ ،‬ﻭﺃﺭﺍﺩ ﺃﻥ ﻳﻜﻮﻥ ﺍﻹﻳﻤﺎﻥ ﻣﻤﻦ ﻋﻠﻤﻪ‬ ‫ﻣﻨﻪ ﻗﺒﻞ ﺃﻥ ﻳﺆﻣﻦ‪ .‬ﻭﻗﺪ ﺩﻋﺎ ﺇﻟﻰ ﺍﻹﻳﻤﺎﻥ‪ ،‬ﻭﺭﺿﻴﻪ‪ ،‬ﻓﻬﻮ ﻳﺤﺐ ﺍﻹﻳﻤﺎﻥ‪ ،‬ﻭﻳﺤﺐ‬ ‫ﺃﻥ ﻳﺆﻣﻦ ﺍﻟﺬﻳﻦ ﻋﻠﻢ ﺍﷲ ﺃﻧﻬﻢ ﻳﺆﻣﻨﻮﻥ‪ ،‬ﻗﺒﻞ ﺃﻥ ﻳﺆﻣﻨﻮﺍ‪ ،‬ﻭﻳﺮﺿﻰ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻣﻦ‬ ‫ﺍﻟﺬﻳﻦ ﻋﻠﻢ ﺃﻧﻬﻢ ﻋﺎﻣﻠﻮﻥ ﺑﻪ‪.‬‬ ‫ﻭﻛﺬﻟﻚ ﻣﻦ ﻋﻠﻢ ﻣﻨﻪ ﺃﻧﻪ ﻳﻜﻔﺮ‪ ،‬ﻓﻘﺪ ﺃﺭﺍﺩ ﺃﻥ ﻳﻜﻮﻥ ﻣﻨﻪ ﻣﺎ ﻋﻠﻢ ﻣﻦ ﺍﻟﻜﻔﺮ‬ ‫ﺍﻟﺬﻱ ﺣﺮﻣﻪ ﻋﻠﻴﻪ‪ ،‬ﻭﻧﻬﺎﻩ ﻋﻨﻪ‪ ،‬ﻭﻫﻮ ﻳﺒﻐﺾ ﺍﻟﻜﻔﺮ ﻭﻻ ﻳﺤﺒﻪ‪ ،‬ﻭﻻ ﻳﺮﺿﺎﻩ‪ ،‬ﻭﻗﺪ‬ ‫ﺭﺿﻲ ﺃﻥ ﻳﻜﻮﻥ ﻣﻤﻦ ﻻ ﻳﺤﺐ‪ ،‬ﻭﻻ ﻳﺮﺿﻰ‪.‬‬ ‫ﻭﻗﺪ ﺃﺣﺐ ﺍﷲ ﺃﻥ ﻳﻜﻮﻥ ﺇﺑﻠﻴﺲ‪ ،‬ﻭﻻ ﻳﺤﺐ ﺇﺑﻠﻴﺲ‪ ،‬ﻭﻛﺬﻟﻚ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻜﻔﺮ‬ ‫ﻣﻦ ﺃﻫﻠﻪ‪ ،‬ﻭﻻ ﻳﺤﺐ ﺍﻟﻜﻔﺮ‪ ،‬ﻭﻻ ﻳﺮﺿﺎﻩ‪ ،‬ﻭﻟﻜﻦ ﻳﺤﺐ ﺃﻥ ﻳﻜﻮﻥ ﻣﻨﻬﻢ ﻟﻴﻌﺬﺑﻬﻢ‬ ‫ﺧﻤﺮﺍ‪ ،‬ﻭﻻ ﻳﺤﺐ ﺍﻟﺨﻤﺮ؛ ﻷﻧﻪ ﺭﺟﺲ‪.‬‬ ‫ﻋﻠﻴﻪ‪ ،‬ﻭﻗﺪ ﺃﺣﺐ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺨﻤﺮ ‬ ‫ﻋﺎﻟﻤﺎ ﺑﺄﻋﻤﺎﻝ ﺍﻟﻌﺒﺎﺩ‬ ‫‬‫ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻤﺆﺛﺮ ‪ : 5‬ﺇﻥ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ ﻟﻢ ﻳﺰﻝ‬ ‫ﻗﺒﻞ ﺃﻥ ﻳﺨﻠﻘﻬﻢ‪ ،‬ﻭﺑﻤﺎ ﺗﺼﻴﺮ ﺇﻟﻴﻪ ﻋﻮﺍﻗﺐ ﺃﻣﻮﺭﻫﻢ‪ ،‬ﻭﺛﻮﺍﺑﻬﻢ‪ ،‬ﻭﻋﻘﺎﺑﻬﻢ‪ ،‬ﻭﺟﺮﺕ‬ ‫ﺃﻋﻤﺎﻟﻬﻢ ﻋﻠﻰ ﻋﻠﻤﻪ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ‪ .‬ﻓﻤﻦ ﺯﻋﻢ ﺃﻥ ﺍﷲ ﻟﻢ ﻳﻌﻠﻢ ﺃﻋﻤﺎﻝ ﺍﻟﻌﺒﺎﺩ؛‬ ‫ﺣﺘﻰ ﻋﻤﻠﻮﻫﺎﻓﻬﻮ ﻛﺎﻓﺮ‪ ،‬ﻷﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﺧﻠﻖ ﺃﻋﻤﺎﻝ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﻭﺣﺮﻛﺎﺗﻬﻢ‪،‬‬ ‫ﻭﺳﻜﻮﻧﻬﻢ‪ ،‬ﻭﺟﻤﻴﻊ ﺃﻓﻌﺎﻝ ﺍﻟﺤﻴﻮﺍﻥ‪ ،‬ﻭﺧﻠﻖ ﺍﻟﻜﻔﺮ ﻭﺍﻹﻳﻤﺎﻥ‪ ،‬ﻭﺍﻟﻄﺎﻋﺔ‬ ‫ﻭﺍﻟﻤﻌﺼﻴﺔ‪ ،‬ﻭﺍﻟﻌﺒﺎﺩ ﻓﻲ ﺫﻟﻚ ﻣﻜﺘﺴﺒﻮﻥ ﻟﻪ‪ ،‬ﻭﺍﷲ ﺧﺎﻟﻖ ﺍﻛﺘﺴﺎﺑﻬﻢ‪ ،‬ﻭﻻ ﻳﻘﺎﻝ‪:‬‬ ‫ﺇﻧﻬﻢ ﺍﻛﺘﺴﺒﻮﺍ ﺧﻠﻖ ﺍﷲ‪ ،‬ﻭﻟﻜﻦ ﻳﻘﺎﻝ‪ :‬ﺧﻠﻖ ﺍﷲ ﻛﺴﺒﻬﻢ‪ .‬ﻭﻣﻦ ﺯﻋﻢ ﺃﻥ ﺍﷲ ﻟﻢ‬ ‫ﻳﺨﻠﻖ ﺃﻋﻤﺎﻟﻬﻢ‪ ،‬ﻓﻘﺪ ﻛﺬﺏ‪ ،‬ﻷﻥ ﺍﷲ ﻳﻘﻮﻝ‪﴾ ¨ § ¦ ¥ ﴿:‬‬ ‫]ﺍﻟﺼﺎﻓﺎﺕ‪ [٩٦ :‬ﻭ﴿ ‪] ﴾ y x w v‬ﺍﻟﺮﻋﺪ‪ ،[١٦ :‬ﻭﺃﻓﻌﺎﻟﻬﻢ ﺷﻲﺀ‪ ،‬ﻭﻣﻦ ﺯﻋﻢ ﺃﻧﻬﻢ ﻟﻢ‬ ‫ﻳﻜﺘﺴﺒﻮﻫﺎ‪ ،‬ﻭﺃﻥ ﺍﷲ ﻟﻢ ﻳﻌﺬﺑﻬﻢ ﻋﻠﻰ ﺷﻲﺀ ﻣﻨﻬﺎ‪ ،‬ﻭﺃﻧﻪ ﺇﻧﻤﺎ ﻋﺬﺑﻬﻢ‪ ،‬ﻭﺃﺛﺎﺑﻬﻢ ﻋﻠﻰ‬ ‫ﻓﻌﻠﻪ ﻻ ﻋﻠﻰ ﺃﻓﻌﺎﻟﻬﻢﻓﻘﺪ ﻛﺬﺏ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﺍﷲ ﺗﻌﺎﻟﻰ ﻳﻘﻮﻝ‪] \ ﴿ :‬‬ ‫^ _ ` ‪] ﴾ d c b a‬ﺍﻟﺤﺞ‪.(١)[١٠ :‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪ ٩٦‬ ‪.٩٧‬‬ ‫‬‫)‪ (١‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٣٤٥‬ ‪.٣٤٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪252‬‬ ‫ﺍﻟﺮﺣﻤﻦ ﺍﻟﺒﺼﺮﻱ ﺳﺄﻝ ﺃﺑﺎ ﻋﺒﻴﺪﺓ ﺑﻤﻨﻰ‪،‬‬ ‫ٰ‬‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻔﻴﺎﻥ‪ :‬ﺑﻠﻐﻨﺎ ﺃﻥ ﺍﻟﺸﻴﺦ ﺃﺑﺎ ﻋﺒﺪ‬ ‫ﺃﺣﺪﺍ ﻋﻠﻰ ﻃﺎﻋﺔ‪ ،‬ﺃﻭ ﻣﻌﺼﻴﺔ؟ ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪﺓ‪:‬‬ ‫ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻳﺎ ﺃﺑﺎ ﻋﺒﻴﺪﺓ‪ .‬ﻫﻞ ﺃﺟﺒﺮ ﺍﷲ ‬ ‫ﻣﺎ ﻋﻠﻤﺖ ﺫﻟﻚ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﺸﻴﺦ‪ :‬ﺍﻟﻌﻠﻢ ﺳﺎﻕ ﺍﻟﻌﺒﺎﺩ ﺇﻟﻰ ﻣﺎ ﻋﻤﻠﻮﺍ ﻣﻦ ﺍﻟﻤﻌﺎﺻﻲ؟ ﻓﻘﺎﻝ‬ ‫ﻭﺯﻳﻦ ﻟﻬﻢ ﺍﻟﺸﻴﻄﺎﻥ‬ ‫ﺳﻮﻟﺖ ﻟﻬﻢ ﺃﻧﻔﺴﻬﻢ‪ ،‬‬ ‫ﺃﺑﻮ ﻋﺒﻴﺪﺓ‪ :‬ﻣﻌﺎﺫ ﺍﷲ‪ .‬ﻣﺎ ﺃﻗﻮﻝ ﺫﻟﻚ؛ ﻭﻟﻜﻦ ‬ ‫ﺃﻋﻤﺎﻟﻬﻢ؛ ﺣﺘﻰ ﻛﺎﻥ ﻣﻨﻬﻢ ﻣﺎ ﻋﻠﻢ ﺍﷲ‪ ،‬ﻗﺎﻝ ﻟﻪ ﺍﻟﺸﻴﺦ‪ :‬ﺇﻥ ﻫﺆﻻﺀ ﺍﻟﺸﺒﺎﺏ ﻳﻘﻮﻟﻮﻥ‪ :‬ﺇﻥ‬ ‫ﺍﷲ ﺷﺎﺀ‪ ،‬ﻭﺃﺣﺐ‪ ،‬ﻭﺃﺭﺍﺩ‪ ،‬ﻭﺭﺿﻲ‪ .‬ﻓﻘﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪﺓ‪ :‬ﻣﺎ ﻋﻠﻤﺖ ﺃﻥ ﺍﷲ ﻋﺬﺏ ﻣﻦ ﻋﺬﺏ‬ ‫ﻣﻦ ﺧﻠﻘﻪ ﺇﻻ ﻋﻠﻰ ﻣﺎ ﺳﺨﻂ ﻣﻨﻬﻢ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻰ ﻣﺎ ﺭﺿﻲ؛ ﻷﻧﻪ ﻳﻘﻮﻝ‪º ¹ ﴿ :‬‬ ‫» ¼ ½ ¾ ¿ ‪] ﴾ À‬ﻣﺤﻤﺪ‪.[٢٨ :‬‬ ‫ﻭﻳﺬﻛﺮ ﺃﺑﻮ ﺳﻔﻴﺎﻥ‪ :‬ﻋﻦ ﺃﺑﻲ ﻋﺒﻴﺪﺓ ‪ 5‬ﻗﻮﻟﻪ‪ :‬ﺇﻥ ﺍﷲ ﺃﻣﺮﻧﺎ ﺑﺎﻟﻄﺎﻋﺔ‪،‬‬ ‫ﻭﺯﻳﻨﻬﺎ‪ ،‬ﻓﻤﻦ ﻋﻤﻞ ﺑﻬﺎﻓﺒﻌﻠﻢ ﺍﷲ‪ ،‬ﻭﺍﷲ ﺗﻌﺎﻟﻰ ﺍﻟﻤﺎ ‪‬ﻥ ﻋﻠﻴﻪ‪،‬‬ ‫ﻭﺭﺿﻴﻬﺎ‪ ،‬ﻭﺃﺣﺒﻬﺎ‪ ،‬‬ ‫ﻭﺇﻥ ﺍﷲ ﻧﻬﻰ ﻋﻦ ﺍﻟﻤﻌﺼﻴﺔ‪ ،‬ﻭﺃﺑﻐﻀﻬﺎ‪ ،‬ﻭﻛﺮﻫﻬﺎ‪ ،‬ﻓﻤﻦ ﻋﻤﻞ ﺑﻬﺎﻓﺒﻌﻠﻢ ﺍﷲ‪ ،‬ﻭﷲ‬ ‫ﺍﻟﺤﺠﺔ ﻋﻠﻴﻪ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻛﺎﻥ ﺻﺤﺎﺭ ﺑﻦ ﻣﻨﻘﺬ ﺍﻟﻌﺒﺪﻱ )ﺕ ‪٤٠‬ﻫ‪٦٦٠/‬ﻡ( ﻳﻘﻮﻝ‪ :‬ﻛﻠﻤﻮﺍ ﺍﻟﻨﺎﺱ‬ ‫ﻓﻲ ﺍﻟﻌﻠﻢ‪ ،‬ﻓﺈﻥ ﺃﻗﺮﻭﺍ ﻟﻜﻢ؛ ﻓﻘﺪ ﺧﺼﻤﻮﺍ‪ ،‬ﻭﺇﻥ ﺟﺤﺪﻭﺍ ﻛﻔﺮﻭﺍ‪.‬‬ ‫ﻭﻗﺎﻝ‪ :‬ﺑﻠﻐﻨﺎ ﺃﻥ ﺃﺑﺎ ﻋﺒﻴﺪﺓ ﻛﻠﻤﻪ ﺭﺟﻞ ﻓﻲ ﺍﻟﻘﺪﺭ‪ ،‬ﻓﻘﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪﺓ‪ :‬ﻫﻞ ﻋﻠﻢ‬ ‫ﺍﷲ ﻣﺎ ﺍﻟﻌﺒﺎﺩ ﻋﺎﻣﻠﻮﻥ‪ ،‬ﻭﺇﻟﻰ ﻣﺎ ﻫﻢ ﺇﻟﻴﻪ ﺻﺎﺋﺮﻭﻥ ﻗﺒﻞ ﺃﻥ ﻳﺨﻠﻘﻬﻢ؟ ﻓﻘﺎﻝ ﻟﻪ‬ ‫ﺍﻟﺮﺟﻞ‪ :‬ﻣﺎ ﺃﺳﺮﻉ ﻣﺎ ﺍﺳﺘﻌﻨﺖ ﺑﺎﻟﻌﻠﻢ!! ﻳﺎ ﺃﺑﺎ ﻋﺒﻴﺪﺓ؛ ﺇﻧﻤﺎ ﻫﺬﻩ ﻣﺴﺎﺋﻞ ﺍﻟﻀﻌﻔﺎﺀ؛‬ ‫ﻓﻘﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪﺓ‪ :‬ﺃﺟﺐ ﻫﺬﺍ ﺍﻟﻀﻌﻴﻒ؛ ﻓﻠﻢ ﻳﺠﺒﻪ‪ ،‬ﻭﺗﻔﺮﻗﺎ)‪.(١‬‬ ‫‪ ١٤٣‬اﻹرادة وا '‪ }8+‬ن ( ا _‪h‬‬ ‫ﻓﻲ ﺍﻹﺭﺍﺩﺓ‪ :‬ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪¿ ¾ ½ ¼ » º ¹ ¸ ¶ ﴿ :‬‬ ‫‪] ﴾ À‬ﺍﻟﻨﺤﻞ‪ ،[٤٠ :‬ﻭﻗﺎﻝ‪﴾Å Ä Ã Â Á À ¿ ¾ ½ ¼ ﴿ :‬‬ ‫)‪ (١‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٤١‬‬ ‫‪253‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺃﺻﻞ ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ‬ ‫]ﻳﺲ‪ ،[٨٢ :‬ﻭﻗﺎﻝ‪] ﴾ Ó Ò Ñ Ð Ï ﴿ :‬ﺍﻟﺤﺞ‪ .[١٤ :‬ﻓﻬﺬﻩ ﺻﻔﺔ ﺫﺍﺕ ﻷﻥ ﻛﻞ‬ ‫ﻣﺎ ﻋﻠﻤﻪ ﺍﷲ ﻓﻘﺪ ﺃﺭﺍﺩﻩ)‪.(١‬‬ ‫ﻭﻗﻮﻝ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ :‬ﻟﻮ ﺃﺭﺍﺩ ﺍﷲ ﺃﻥ ﻳﻜﻔﺮﻭﺍ ﻟﻤﺎ ﻛﻔﺮﻭﺍ؛ ﻷﻧﻪ ﻟﻮ ﺃﺭﺍﺩ ﺃﻥ ﻻ ﻳﻜﻮﻥ‬ ‫ﻛﺒﻴﺮﺍ‪ ...‬ﺇﻥ ﺍﷲ ﺃﺭﺍﺩ‬ ‫ﻋﻠﻮﺍ ‬ ‫ﻣﻐﻠﻮﺑﺎﺗﻌﺎﻟﻰ ﺍﷲ ﻋﻦ ﺫﻟﻚ ‪‬‬ ‫‬‫ﻋﺎﺟﺰﺍ‬ ‫‬‫ﺷﻲﺀ ﻓﻜﺎﻥ‪ ،‬ﻛﺎﻥ‬ ‫ﻣﺬﻣﻮﻣﺎ)‪.(٢‬‬ ‫‬‫ﻛﻔﺮﺍ ﺑﺎﻃﻼ‬ ‫ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻜﻔﺮ ﻣﻨﻬﻢ ‬ ‫ﻛﺴﺒﺎ ﻟﻠﻌﺒﺪ ﻓﻼ ﻳﺨﺮﺝ ﻋﻦ ﻛﻮﻧﻪ ﻣﺮﺍﺩ‬ ‫ﻭﻳﺬﻛﺮ ﺍﻟﺠﻴﻄﺎﻟﻲ ﺃﻥ ﻓﻌﻞ ﺍﻟﻌﺒﺪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ‬ ‫ﺍﷲ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻓﻼ ﺗﺠﺮﻱ ﻓﻲ ﺍﻟﻤﻠﻚ ﻭﺍﻟﻤﻠﻜﻮﺕ ﻃﺮﻓﺔ ﻋﻴﻦ‪ ،‬ﻭﻻ ﻓﻠﺘﺔ ﺧﺎﻃﺮ‪ ،‬ﻭﻻ ﻟﻔﺘﺔ‬ ‫ﻧﺎﻇﺮ ﺇﻻ ﺑﻘﻀﺎﺀ ﺍﷲ ﺗﻌﺎﻟﻰ ﻭﻗﺪﺭﻩ‪ ،‬ﻭﺑﺈﺭﺍﺩﺗﻪ ﻭﻣﺸﻴﺌﺘﻪ‪ ،‬ﻓﻤﻨﻪ ﺍﻟﺨﻴﺮ ﻭﺍﻟﺸﺮ‪ ،‬ﻭﺍﻟﻨﻔﻊ‬ ‫ﻭﺍﻟﻀﺮ‪ ،‬ﻭﺍﻹﺳﻼﻡ ﻭﺍﻟﻜﻔﺮ‪ ،‬ﻭﺍﻟﻌﺮﻓﺎﻥ ﻭﺍﻟﻨﻜﺮ‪ ،‬ﻭﺍﻟﻔﻮﺯ ﻭﺍﻟﺨﺴﺮﺍﻥ‪ ،‬ﻭﺍﻟﻐﻮﺍﻳﺔ ﻭﺍﻟﺮﺷﺪ‪،‬‬ ‫ﻭﺍﻟﻄﺎﻋﺔ ﻭﺍﻟﻌﺼﻴﺎﻥ‪ ،‬ﻭﺍﻟﺸﺮﻙ ﻭﺍﻹﻳﻤﺎﻥ‪ ،‬ﻻ ﺭﺍﺩ ﻟﻘﻀﺎﺋﻪ‪ ،‬ﻭﻻ ﻣﻌﻘﺐ ﻟﺤﻜﻤﻪ)‪.(٣‬‬ ‫ﺇﻥ ﻛﻞ ﺃﻋﻤﺎﻝ ﺍﻟﻌﺒﺎﺩ ﻗﺪ ﺷﺎﺀﻫﺎ ﺍﷲ ﻣﺸﻴﺌﺔ ﻣﻄﻠﻘﺔ ﻧﺎﻓﺬﺓ‪ ،‬ﻓﺈﺫﺍ ﺗﻌﻠﻘﺖ ﻣﺸﻴﺌﺔ‬ ‫ﺍﷲ ﺑﺎﻟﻄﺎﻋﺔ ﻓﻬﻲ ﻣﺸﻴﺌﺔ ﻣﺤﺒﺔ‪ ،‬ﻭﺇﺫﺍ ﺗﻌﻠﻘﺖ ﺑﻤﻌﺼﻴﺔ ﻓﻬﻲ ﻣﺸﻴﺌﺔ ﺇﺭﺍﺩﺓ‪ ،‬ﻭﺗﻌﻨﻲ‪:‬‬ ‫ﻋﺪﻡ ﺍﻷﻣﺮ ﺑﺎﻟﻔﻌﻞ‪ .‬ﻳﻘﻮﻝ ﺗﻌﺎﻟﻰ‪] ﴾M L K J I H ﴿ :‬ﺍﻹﻧﺴﺎﻥ‪.[٣٠ :‬‬ ‫ﻭﺑﻴﻦ ﺍﻹﺭﺍﺩﺓ ﻭﺍﻟﻤﺸﻴﺌﺔ ﺗﺮﺍﺩﻑ ﺑﺎﻋﺘﺒﺎﺭ‪ ،‬ﻭﻋﻤﻮﻡ ﻭﺧﺼﻮﺹ ﺑﺎﻋﺘﺒﺎﺭ ﺁﺧﺮ)‪.(٤‬‬ ‫ﻭﻣﻌﻨﻰ ﺍﻹﺭﺍﺩﺓ ﻭﺍﻟﻤﺸﻴﺌﺔ ﻭﺍﺣﺪ‪ ،‬ﻭﻫﻤﺎ ﺍﺳﻤﺎﻥ ﺗﻀﻤﻨﻬﻤﺎ ﻣﻌﻨﻰ ﻭﺍﺣﺪ)‪.(٥‬‬ ‫ﻗﺎﻝ ﻣﺤﻤﺪ ﺑﻦ ﺟﻌﻔﺮ )ﺕ ‪٢٠٣‬ﻫ‪٨١٨/‬ﻡ(‪ :‬ﺇﻥ ﺍﷲ‪ ،‬ﺇﺫﺍ ﺃﺭﺍﺩ ﺷﻴ ﺌﺎ ﺷﺎﺀﻩ‪ ،‬ﻭﺇﻥ‬ ‫ﻗﺪﺭﻩ ﻗﻀﺎﻩ‪ ،‬ﻓﺈﺫﺍ ﻗﻀﺎﻩ ﺃﻣﻀﺎﻩ)‪.(٦‬‬ ‫ﻗﺪﺭﻩ‪ ،‬ﻓﺈﺫﺍ ‬ ‫ﺷﺎﺀﻩ ‬ ‫)‪ (١‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٥٦‬‬ ‫)‪ (٢‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.١١٠‬‬ ‫)‪ (٣‬ﺍﻟﺠﻴﻄﺎﻟﻲ‪ :‬ﻗﻨﺎﻃﺮ ﺍﻟﺨﻴﺮﺍﺕ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٢٢٢‬ ‪..٢٢٣‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٥٢٠‬‬ ‫‬‫)‪ (٤‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫)‪ (٥‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٥٩‬‬ ‫)‪ (٦‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٣٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪254‬‬ ‫ﺇﻥ ﷲ ﺗﻌﺎﻟﻰ ﻓﻲ ﺧﻠﻘﻪ ﻣﺸﻴﺌﺘﻴﻦ‪ ،‬ﻭﺇﺭﺍﺩﺗﻴﻦ‪ ،‬ﻭﻣﻌﻨﻰ ﺍﻹﺭﺍﺩﺓ ﻭﺍﻟﻤﺸﻴﺌﺔ‬ ‫ﻭﺍﺣﺪ‪ ،‬ﻭﻫﻤﺎ ﺍﺳﻤﺎﻥ ﻳﺘﻀﻤﻨﻬﻤﺎ ﻣﻌﻨﻰ ﻭﺍﺣﺪ‪ ،‬ﻓﺈﺣﺪﻯ ﺍﻟﻤﺸﻴﺌﺘﻴﻦ‪ ،‬ﺍﻷﻣﺮ ﺍﻟﺬﻱ‬ ‫ﺃﺭﺳﻞ ﺍﷲ ﺑﻪ ﺍﻟﺮﺳﻞ‪ ،‬ﻭﻫﺪﻯ ﻟﻪ ﺍﻟﺴﺒﻞ‪ ،‬ﻭﻣﺸﻴﺌﺘﻪ ﻓﻲ ﺧﻠﻖ ﺍﻟﺨﻠﻖ ﻭﻗﺴﻢ‬ ‫ﺍﻷﺭﺯﺍﻕ‪ ،‬ﻭﻣﺎ ﺃﺭﺍﺩ ﻓﻲ ﺇﻧﻔﺎﺫ ﻣﺎ ﻋﻠﻢ‪ ،‬ﻭﺳﺒﻖ ﻋﻨﺪﻩ ﻓﻲ ﻋﻠﻤﻪ ﻣﻦ ﺍﻷﻣﻮﺭ‪ ،‬ﻭﻣﺎ‬ ‫ﺑﻪ ﺍﻟﺨﻠﻖ ﻋﺎﻣﻠﻮﻥ‪ ،‬ﻭﺇﻟﻴﻪ ﺻﺎﺋﺮﻭﻥ‪ ،‬ﻭﺃﺭﺍﺩ ﻣﺎ ﺃﺭﺍﺩ ﺃﻥ ﻳﺨﻠﻖ ﻣﻦ ﺍﻟﺨﻠﻖ‬ ‫ﺟﻤﻴﻌﺎ)‪.(١‬‬ ‫‬ ‫ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﻣﺎ ﺃﺭﺍﺩ ﺍﷲﺗﻌﺎﻟﻰﻗﻮﻝ ﺍﻟﻨﺎﺱ‪ :‬ﻣﺎ ﺷﺎﺀ ﺍﷲ‬ ‫ﻛﺎﻥ‪ ،‬ﻭﻣﺎ ﻟﻢ ﻳﺸﺄ ﻟﻢ ﻳﻜﻦ‪ ،‬ﻭﻟﻴﺲ ﻣﻦ ﺷﻲﺀ ﻛﺎﻥ ﺃﻭ ﻟﻢ ﻳﻜﻦ ﺇﻻ ﻭﺍﷲ ﺃﺭﺍﺩ ﻟﻤﺎ‬ ‫ﻛﺎﻥ ﺃﻥ ﻳﻜﻮﻥ‪ ،‬ﻭﻟﻤﺎ ﻟﻢ ﻳﻜﻦ ﺃﻥ ﻻ ﻳﻜﻮﻥ‪ .‬ﻓﻤﻦ ﻭﺻﻒ ﺭﺑﻪ ﺑﻐﻴﺮ ﻫﺬﻩ ﺍﻟﺼﻔﺔ ﻓﻘﺪ‬ ‫ﻋﻈﻴﻤﺎ‪ ،‬ﻭﻭﺻﻒ ﺍﷲ ﺑﻐﻴﺮ ﺻﻔﺘﻪ)‪.(٢‬‬ ‫‬‫ﺇﺛﻤﺎ‬ ‫ﺍﻓﺘﺮﻯ ﻣﻦ ﺍﻟﻌﺒﺎﺩ ‬ ‫‪ }8+! ١٤٤‬اﷲ @) ( و!‪ }8+‬ا )‪6‬د‬ ‫ﺇﻥ ﺍﻟﻌﺒﺎﺩ ﻻ ﻳﺸﺎﺅﻭﻥ ﺇﻻ ﺃﻥ ﻳﺸﺎﺀ ﺍﷲ ﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﻦ‪ ،‬ﻭﺃﻥ ﺍﷲ ﺃﻣﺮ ﺑﺎﻟﻄﺎﻋﺔ‪،‬‬ ‫ﻓﻤﻦ ﻋﻤﻞ ﺑﻬﺎ ﻓﺘﻠﻚ ﻧﻌﻤﺔ ﻣﻦ ﺍﷲ ﻋﻠﻴﻪ‪ ،‬ﻭﷲ ﺍﻟﻤ ﻨﺔ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻭﺃﻥ ﺍﷲ ﻧﻬﻰ ﻋﻦ‬ ‫ﺍﻟﻤﻌﺼﻴﺔ ﻭﻛﺮﻫﻬﺎ‪ ،‬ﻓﻤﻦ ﻋﻤﻞ ﺑﻬﺎ ﻓﺒﻌﻠﻢ ﺍﷲ‪ ،‬ﻭﷲ ﺍﻟﺤﺠﺔ ﻋﻠﻴﻪ)‪.(٣‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‪ :‬ﻟﻢ ﻳﻌﻤﻞ ﺃﺣﺪ ﻣﻦ ﺍﻟﻌﺒﺎﺩ ﻋﻤﻼ ﻣﻦ ﺧﻴﺮ ﺃﻭ ﺷﺮ‪ ،‬ﺃﻭ ﻃﺎﻋﺔ ﺃﻭ‬ ‫ﻣﻌﺼﻴﺔ ﺇﻻ ﻭﻗﺪ ﺷﺎﺀﻫﺎ ﺍﷲ ﻟﻴﺲ ﻣﺸﻴﺌﺔ ﻣﺤﺒﺔ‪.‬‬ ‫ﻭﺍﷲ ﺗﻌﺎﻟﻰ ﻗﺪ ﺷﺎﺀ ﺍﻟﻄﺎﻋﺔ ﻣﺸﻴﺌﺔ ﺃﻣﺮ ﻭﺇﺭﺍﺩﺓ‪ ،‬ﻭﻣﺤﺒﺔ ﻭﺭﺿﺎ‪.‬‬ ‫ﺇﻥ ﺍﷲ ﺧﻠﻖ ﺍﻟﻄﺎﻋﺔ ﻭﺍﻟﻤﻌﺼﻴﺔ‪ ،‬ﻓﺄﻣﺮ ﺑﺎﻟﻄﺎﻋﺔ‪ ،‬ﻭﻧﻬﻰ ﻋﻦ ﺍﻟﻤﻌﺼﻴﺔ‪ ،‬ﻭﻋﻠﻢ‬ ‫ﻣﻦ ﻳﻌﻤﻞ ﺑﺎﻟﻄﺎﻋﺔ ﻭﺍﻟﻤﻌﺼﻴﺔ‪ ،‬ﻓﻨﻔﺬ ﻋﻠﻢ ﺍﷲ ﻛﻤﺎ ﻋﻠﻢ‪.‬‬ ‫)‪ (١‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٥٣‬‬ ‫)‪ (٢‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪ ١١٤‬ ‪.١١٥‬‬ ‫)‪ (٣‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٤١‬‬ ‫‪255‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺃﺻﻞ ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ‬ ‫ﻭﺇﻥ ﺍﷲ ﺷﺎﺀ ﻣﻦ ﺍﻟﻌﺒﺎﺩ ﺍﻟﻤﻌﺎﺻﻲ‪ ،‬ﻭﻛﺎﻥ ﻣﻨﻬﻢ ﻣﺎ ﺷﺎﺀ‪ .‬ﻭﻫﺬﻩ ﺍﻟﻤﺸﻴﺌﺔ ﻫﻲ‬ ‫ﻣﺸﻴﺌﺔ ﻋﻠﻢ)‪ (١‬ﻭﻟﻴﺴﺖ ﻣﺸﻴﺌﺔ ﺃﻣﺮ ﻭﺇﺭﺍﺩﺓ ﻭﻣﺤﺒﺔ ﻭﺭﺿﺎ‪.‬‬ ‫ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪; : 9 8 7 6 5 4 3 2﴿ :‬‬ ‫< = > ? @ ‪] ﴾ A‬ﺍﻟﺴﺠﺪﺓ‪ ،[١٣ :‬ﻓﻔﻲ ﻣﻌﻨﻰ ﻫﺬﻩ ﺍﻵﻳﺔ‬ ‫ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺍﷲﺗﻌﺎﻟﻰﻟﻢ ﻳﻔﻮﺽ ﺍﻷﻣﺮ ﺇﻟﻰ ﻋﺒﺎﺩﻩ‪ ،‬ﻟﻴﺴﺘﺒﺪ ﻛﻞ ﻣﻨﻬﻢ‬ ‫ﺑﻤﺮﺍﺩﻩ‪ ،‬ﻻ ﻛ ﻤ ﻦ ﺯﻋﻢ ﺃﻥ ﺍﷲﺗﻌﺎﻟﻰﺷﺎﺀ ﻣﻦ ﺍﻟﺨﻠﻖ ﺍﻹﻳﻤﺎﻥ‪ ،‬ﻭﺷﺎﺀ ﺍﻟﻜﺎﻓﺮﻭﻥ‬ ‫ﻷﻧﻔﺴﻬﻢ ﺍﻟﻜﻔﺮ‪ ،‬ﻭﻛﺎﻧﺖ ﻣﺸﻴﺌﺘﻬﻢ ﻇﺎﻫﺮﺓ ﻋﻠﻰ ﻣﺸﻴﺌﺘﻪ‪ ،‬ﻭﻫﻢﺇﻥ ﺷﺎﺀ ‪‬ﺃﻻ‬ ‫ﻳﻜﻔﺮﻭﺍ‪ ،‬ﻧﻔﺬﺕ ﻣﺸﻴﺌﺘﻬﻢ‪ ،‬ﻭﻋﻨﺪﻫﻢ‪ :‬ﺃﻥ ﺍﷲﺗﻌﺎﻟﻰﺷﺎﺀ ﻣﻦ ﺍﻟﺨﻠﻖ ﺃﻻ‬ ‫ﻳﻜﻔﺮﻭﺍ‪ ،‬ﻭﻟﻢ ﺗﻨﻔﺬ ﻣﺸﻴﺌﺘﻪ؛ ﻓﺄﺧﻄﺆﻭﺍ ﺍﻟﻘﻮﻝ‪ ،‬ﻭﺿﻠﻮﺍ ﻋﻦ ﻣﻌﺎﻧﻲ ﺍﻟﻜﺘﺎﺏ؛ ﻷﻥ‬ ‫ﺍﷲ ‪ 8‬ﻳﻘﻮﻝ‪- , + * )( ' & % $ # " ! ﴿ :‬‬ ‫‪9 8 7 65 4 3 2 1 0 / .‬‬ ‫‪] ﴾ > = < ; :‬ﺍﻷﻧﻌﺎﻡ‪.(٢)[١٢٥ :‬‬ ‫ﻭﻳﺬﻛﺮ ﺍﻟﺒﺴﻴﻮﻱ ﺃﻥ ﻣﺸﻴﺌﺔ ﺍﻟﻌﺒﺪ ﻭﺇﺭﺍﺩﺗﻪ ﻏﻴﺮ ﻣﺸﻴﺌﺔ ﺍﷲ ﻭﺇﺭﺍﺩﺗﻪ؛ ﻷﻥ ﺍﻟﻌﺒﺪ ﻏﻴﺮ‬ ‫ﺇﺭﺍﺩﺗﻪ‪ ،‬ﻭﺍﻟﻤﺮﺍﺩ ﻏﻴﺮ ﺍﻟﻤﺮﻳﺪ‪ ،‬ﻭﻗﺪ ﻳﺮﻳﺪ ﺍﻟﻌﺒﺪ ﺛﻢ ﻳﺒﺪﻭ ﻟﻪ ﺃﻻ ﻳﺮﻳﺪ ﻭﻳﺮﻳﺪ ﺃﻥ ﻳﻔﻌﻞ‬ ‫ﻓﻼ ﻳﺒﻠﻎ ﻣﺎ ﻳﺮﻳﺪ‪ .‬ﻓﺎﷲ ﺗﻌﺎﻟﻰ ﺇﻧﻤﺎ ﻳﻔﻌﻞ ﻣﺎ ﻳﺮﻳﺪ ﻋﻠﻰ ﻋﻠﻤﻪ ﻟﻤﺎ ﻋﻠﻤﻪ ﺃﻧﻪ ﻛﺎﺋﻦ)‪.(٣‬‬ ‫ﻭﺍﷲ ﻗﺪ ﺷﺎﺀ ﻣﻦ ﺍﻟﻤﺸﺮﻛﻴﻦ ﺍﻟﻜﻔﺮ‪ ،‬ﺑﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪o n m l ﴿ :‬‬ ‫‪] ﴾ p‬ﺍﻷﻧﻌﺎﻡ‪ ،[١٠٧ :‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾ ´ ³ ² ± ° ﴿ :‬ﺍﻷﻧﻌﺎﻡ‪،[١٣٧ :‬‬ ‫ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻧﻪ ﺷﺎﺀ ﺫﻟﻚ‪ ،‬ﻓﻘﺪ ﺃﺭﺍﺩ ﻣﺎ ﺷﺎﺀ ﺃﻥ ﻳﻔﻌﻠﻮﻩ‪ ،‬ﻭﺩ ‪‬ﻝ ﺫﻟﻚ ﻋﻠﻰ ﺃﻧﻪ ﻫﻮ‬ ‫ﺍﻟﺬﻱ ﺃﺭﺍﺩ)‪.(٤‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٤٧١‬‬ ‫‬‫)‪ (١‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪ ٧٤‬ ‪.٧٥‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﺑﻦ ﺑﺮﻛﺔ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.١٥٩‬‬ ‫‬‫)‪ (٢‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٩٠‬‬ ‫)‪ (٣‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٤٩٤‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٩٠‬‬ ‫‬‫)‪ (٤‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٤٩٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪256‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻓﻜﺮﺓ‪» :‬ﺃﻧﻪ ﻳﺠﺐ ﻋﻠﻰ ﺍﷲ ﺭﻋﺎﻳﺔ ﺍﻷﺻﻠﺢ«‪ ،‬ﻭﻳﺼﺮﺡ‬ ‫‬‫ﻭﺗﺮﻓﺾ‬ ‫ﺍﻟﺠﻴﻄﺎﻟﻲ ﺃﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻳﻔﻌﻞ ﻣﺎ ﻳﺸﺎﺀ ﺑﻌﺒﺎﺩﻩ‪ ،‬ﻓﻼ ﻳﺠﺐ ﻋﻠﻴﻪ ﺭﻋﺎﻳﺔ ﺍﻷﺻﻠﺢ‬ ‫ﻟﻬﻢ ﻓﻲ ﺫﻟﻚ؛ ﻷﻧﻪ ﻻ ﻳﺠﺐ ﻋﻠﻴﻪ ﺷﻲﺀ ﺑﻞ ﻻ ﻳﻌﻘﻞ ﻓﻲ ﺣﻘﻪ ﺍﻟﻮﺟﻮﺏ)‪ ،(١‬ﻓﺈﻧﻪ‬ ‫﴿ ‪] ﴾ Å Ä Ã Â Á À‬ﺍﻷﻧﺒﻴﺎﺀ‪.[٢٣ :‬‬ ‫‪ ١٤٥‬اﷲ @) (  ~  ')‬ ‫‬ ‫ﻣﺆﻟﻔﺎ ﻟﻠﺤﺪﻳﺚ ﻋﻦ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺍﻟﺬﻳﻦ ﺧﺼﺼﻮﺍ‬ ‫‬‫ﻳﻌﺪ ﺍﻟﻔﺰﺍﺭﻱ ﻣﻦ ﺃﻭﺍﺋﻞ‬ ‫»ﺍﻟﻘﺪﺭ« ﺗﻨﺎﻭﻝ ﻓﻴﻪ ﺍﻟﻌﻼﻗﺔ ﺑﻴﻦ ﻗﻀﺎﺀ ﺍﷲ ﺗﻌﺎﻟﻰ ﻭﺍﻟﻔﻌﻞ ﺍﻹﻧﺴﺎﻧﻲ‪ ،‬ﻭﺭﺩ ﻓﻴﻪ ﻋﻠﻰ‬ ‫ﻋﺬﺏ ﺍﻟﻌﺒﺎﺩ ﻋﻠﻰ ﻣﺎ ﻗﻀﻰ ﻋﻠﻴﻬﻢ ﻣﻦ ﻣﻌﺎﺻﻲ‪،‬‬ ‫ﻛﻞ ﻣﻦ ﺍﺩﻋﻰ ﻣﻦ ﺍﻟﺠﺒﺮﻳﺔ ﺃﻥ ﺍﷲ ‪‬‬ ‫ﻟﻢ ﻳﺨﻠﻘﻮﻫﺎ‪ ،‬ﻭﺇﻧﻤﺎ ﺧﻠﻘﻬﺎ ﺍﷲ‪.‬‬ ‫ﻭﻳﺮﻓﺾ ﺍﻟﻔﺰﺍﺭﻱ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻭﻳﻨﻘﺪﻩ ﻗﺎﺋﻼ‪ :‬ﺇﻥ ﺍﷲ ﺗﻌﺎﻟﻰ »ﻟﻢ ﻳﻌﺬﺑﻬﻢ ﻋﻠﻰ‬ ‫ﻗﻀﺎﺋﻪ ﻭﻻ ﻋﻠﻰ ﺧﻠﻘﻪ‪ ،‬ﻭﺇﻧﻤﺎ ﻋﺬﺑﻬﻢ ﻋﻠﻰ ﺃﻋﻤﺎﻟﻬﻢ ﺍﻟﺘﻲ ﻗﻀﻰ ﺑﻬﺎ ﻋﻠﻴﻬﻢ‪،‬‬ ‫ﻭﻗﻀﺎﺅﻩ ﺇﻳﺎﻫﺎ ﻏﻴﺮﻫﺎ«)‪.(٢‬‬ ‫‬‫ﻭﺧﻠﻘﻪ ﻟﻬﺎ‬ ‫‬ ‫ﻣﺆﻛﺪﺍ ﻫﺬﻩ ﺍﻟﻔﻜﺮﺓ ﻗﺎﺋﻼ‪» :‬ﻭﻛﻞ ﻣﺎ ﺃﺗﻰ‬ ‫‬‫ﻭﻳﻀﻴﻒ ﺍﻟﻔﺰﺍﺭﻱ ﻓﻲ ﻣﻮﺿﻊ ﺁﺧﺮ‬ ‫ﺍﻟﻌﺒﺎﺩ ﻣﻦ ﺍﻟﻤﻌﺎﺻﻲ ﻓﻬﻢ ﻷﺧﺬﻫﺎ ﻣﺴﺘﻄﻴﻌﻮﻥ‪ ،‬ﻭﻋﻠﻴﻬﺎ ﻏﻴﺮ ﻣﺠﺒﻮﺭﻳﻦ ﻭﻻ‬ ‫ﻣﺠﺒﻮﻟﻴﻦ«)‪.(٣‬‬ ‫ﻳﺬﻛﺮ ﺍﻟﺒﺴﻴﻮﻱ ﺃﻥ ﺍﻟﻜﻔﺮ ﻭﺍﻟﺸﺮﻙ ﻭﺍﻟﻤﻌﺎﺻﻲ ﻣﻦ ﻗﻀﺎﺀ ﺍﷲ ﻭﺣﻜﻤﻪ‪ ،‬ﻭﺇﻧﻬﺎ‬ ‫ﺷﺮﻙ ﻭﻛﻔﺮ ﻭﻣﻌﺎﺻﻲ ﻣﺴﺨﻮﻃﺔ ﻋﻦ ﻏﻴﺮ ﻃﺎﻋﺔ‪ ،‬ﻭﻗﺪ ﻗﻀﻰ ﺍﷲ ﺑﺎﻟﻌﻘﻮﺑﺔ ﻋﻠﻰ‬ ‫ﻓﺎﻋﻠﻬﺎ‪ ،‬ﻭﺣﻜﻢ ﺑﺎﻟﻌﻘﺎﺏ ﻋﻠﻰ ﻣﻦ ﻋﻤﻞ ﺑﺎﻟﻤﻌﺎﺻﻲ‪ ،‬ﻭﺫﻟﻚ ﺣﻜﻢ ﻣﻦ ﺍﷲ ﻭﺍﺟﺐ‬ ‫)‪ (١‬ﺍﻟﺠﻴﻄﺎﻟﻲ‪ :‬ﻗﻨﺎﻃﺮ ﺍﻟﺨﻴﺮﺍﺕ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٢٢٥‬ ‪.٢٢٦‬‬ ‫)‪ (٢‬ﺍﻟﻔﺰﺍﺭﻱ‪ :‬ﻛﺘﺎﺏ ﺍﻟﻘﺪﺭ‪ ،‬ﺹ ‪ ،٣٩‬ﺿﻤﻦ ﻛﺘﺎﺏ‪ .«Early Ibadi Theology» :‬ﻭﺳﻨﺬﻛﺮﻩ ﻓﻴﻤﺎ ﺑﻌﺪ‪:‬‬ ‫ﺍﻟﻔﺰﺍﺭﻱ‪ :‬ﺍﻟﻘﺪﺭ‪.‬‬ ‫)‪ (٣‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺹ ‪.٢‬‬ ‫‪257‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺃﺻﻞ ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ‬ ‫ﺣﻜﻤﺎ‪،‬‬ ‫‬‫ﺍﻟﺮﺿﺎ ﺑﻪ‪ ،‬ﻭﺍﻟﺘﺴﻠﻴﻢ ﻟﻤﺎ ﻗﻀﻰ ﺑﻪ ﻋﻠﻰ ﺃﻫﻞ ﻣﻌﺼﻴﺘﻪ‪ ،‬ﻭﺃﻥ ﻣﻦ ﺍﻟﻘﻀﺎﺀ‬ ‫ﺃﻳﻀﺎ ﺭﺍﺽ ﺑﻔﻌﻠﻪ ﻏﻴﺮ ﺳﺎﺧﻂ ﻟﻪ)‪.(١‬‬ ‫ﻭﺍﻟﺤﺎﻛﻢ ﻗﺎﺽ‪ ،‬ﻭﺍﻟﻌﺎﻣﻞ ﺑﺎﻟﻤﻌﺼﻴﺔ ﻓﻬﻮ ‬ ‫ﻗﺪﺭﻫﺎ‬ ‫ﻭﺇﺫﺍ ﺳﺌﻞ ﻫﻞ ﻗﻀﻰ ﺍﷲ ﺍﻟﻤﻌﺎﺻﻲ؟ ﻳﺠﻴﺐ ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﻧﻌﻢ ﺑﺄﻥ ‬ ‫ﺁﻣﺮﺍ ﺑﻬﺎ)‪.(٢‬‬ ‫ﻭﺧﻠﻘﻬﺎ ﻭﻛﺘﺒﻬﺎ ﻗﻀﺎﺀ ﻋﻠﻢ ﻭﺧﻠﻖ ﻭﺇﻋﻼﻡ‪ .‬ﻻ ﺇﻧﻪ ﻗﻀﺎﺀ ‬ ‫ﻭﻟﻢ ﻳﺴﻖ ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ ﺍﻟﻌﺒﺎﺩ ﺇﻟﻰ ﻣﺎ ﻋﻤﻠﻮﺍ ﻣﻦ ﺍﻟﻤﻌﺎﺻﻲ‪ ،‬ﺑﻞ ﺳﻮﻟﺖ‬ ‫ﻟﻬﻢ ﺃﻧﻔﺴﻬﻢ‪ ،‬ﻭﺯﻳﻦ ﻟﻬﻢ ﺍﻟﺸﻴﻄﺎﻥ ﺃﻋﻤﺎﻟﻬﻢ‪ ،‬ﺣﺘﻰ ﻛﺎﻥ ﻣﻨﻬﻢ ﻣﺎ ﻋﻠﻢ ﺍﷲ ﺃﻧﻪ‬ ‫ﻳﻜﻮﻥ ﻣﻨﻬﻢ‪ ،‬ﻻ ﺧﻼﻑ ﺑﻴﻦ ﺃﺣﺪ ﺃﻥ ﺍﻟﻌﺒﺎﺩ ﻋﻠﻰ ﻋﻠﻤﻪ ﻣﻨﻘﺎﺩﻭﻥ‪ ،‬ﻭﻋﻠﻰ ﻣﺎ ﺳﻄﺮ‬ ‫ﻓﻲ ﺍﻟﻤﻜﻨﻮﻥ ﻣﻦ ﻛﺘﺎﺑﻪ ﻣﺎﺿﻮﻥ)‪.(٣‬‬ ‫ﺃﺣﺪﺍ ﻋﻠﻰ ﻓﻌﻞ ﺍﻟﻤﻌﺎﺻﻲ‪ ،‬ﻭﻟﻢ ﻳﻌﻤﻠﻮﺍ ﺧﻼﻑ ﻣﺎ ﻋﻠﻢ‪ ،‬ﻭﻻ‬ ‫ﺇﻥ ﺍﷲ ﻟﻢ ﻳﺠﺒﺮ ‬ ‫ﻣﺨﺮﺝ ﻟﻠﻌﺒﺎﺩ ﻣﻦ ﻋﻠﻢ ﺍﷲ‪ .‬ﻭﺍﷲ ﻳﻘﻀﻲ ﺑﺎﻟﺤﻖ‪ ،‬ﻭﻻ ﻳﻘﻀﻲ ﺑﺎﻟﺒﺎﻃﻞ؛ ﻷﻥ ﻫﺬﺍ‬ ‫ﻳﺘﻮﻫﻢ ﺃﻥ ﻗﻀﺎﺀ ﺍﷲ ﺑﺎﻃﻞ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﻻ ﻳﺠﻮﺯ‪ ،‬ﻭﻟﻜﻦ ﻗﻀﺎﺀ ﺍﷲ ﺍﻟﺬﻱ ﺣﻜﻢ‪ ،‬ﻓﺼﺎﺭ‬ ‫ﺑﺎﻟﺒﺎﻃﻞ ﺑﺎﻃﻼ ﻣﻤﻦ ﻓﻌﻠﻪ‪ ،‬ﻓﻜﺬﻟﻚ ﻗﻀﺎﺀ ﺣﻜﻢ ﺃﻥ ﺍﻟﻤﻌﺼﻴﺔ ﻣﻌﺼﻴﺔ ﻣﻦ ﺍﻟﻤﺄﻣﻮﺭ‬ ‫ﺇﻥ ﻟﻢ ﻳﻔﻌﻞ ﻣﺎ ﺃﻣﺮﻩ ﺑﻪ ﻭﻋﺼﻰ ﺍﻵﻣﺮ ﻟﻪ‪ ،‬ﻭﺫﻟﻚ ﻣﻦ ﺍﷲ ﻗﻀﺎﺀ ﺑﺎﻟﺤﻖ ﻻ ﺑﺎﻟﺒﺎﻃﻞ)‪.(٤‬‬ ‫ﻭﻣﻌﻨﻰ ﻗﻀﻰ ﺍﷲ ﺑﺎﻟﻤﻌﺎﺻﻲ ﺃﻱ‪ :‬ﺃﻧﻪ ﻗﺪﺭﻫﺎ ﻭﺧﻠﻘﻬﺎ ﻭﻛﺘﺒﻬﺎ ﻗﻀﺎﺀ ﺧﻠﻖ‬ ‫ﻻ ﻗﻀﺎﺀ ﺃﻣﺮ)‪ ،(٥‬ﻭﺍﷲ ﺗﻌﺎﻟﻰ ﻻ ﻳﺮﺿﻰ ﺑﻜﻔﺮ ﻋﺒﺎﺩﻩ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪S R Q ﴿ :‬‬ ‫‪] ﴾ Y X W V UT‬ﺍﻟﺰﻣﺮ‪ [٧ :‬ﻓﻴﺠﺐ ﺍﻟﺮﺿﺎ ﺑﻘﻀﺎﺀ ﺍﷲ ﺃﻥ ﺍﻟﻜﻔﺮ ﻗﺒﻴﺢ‬ ‫ﺧﻼﻑ ﺍﻹﻳﻤﺎﻥ‪ ،‬ﻭﺍﻟﺮﺿﺎ ﺑﺄﻧﻪ ﺣﻜﻢ ﺑﺄﻥ ﻣﻦ ﻓﻌﻞ ﻛﺬﺍ ﻭﻛﺬﺍ ﻛﻔﺮ‪ ،‬ﻭﻻ ﻳﺮﺿﻰ‬ ‫ﺑﻔﻌﻞ ﺍﻟﻜﺎﻓﺮ ﻭﻋﻤﻠﻪ ﺑﺎﻟﻜﻔﺮ ﺍﻟﺬﻱ ﺫ ‪‬ﻣﻪ ﺍﷲ ﻭﻗﺒﺤﻪ ﻭﺳﺨﻄﻪ ﻭﻟﻢ ﻳﺮﺽ ﺑﻪ)‪.(٦‬‬ ‫)‪ (١‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٥٣٠‬‬ ‫)‪ (٢‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٥٤٣‬‬ ‫)‪ (٣‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٥٤٠‬‬ ‫)‪ (٤‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٥٣٩‬‬ ‫)‪ (٥‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٥٤٣‬‬ ‫)‪ (٦‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٥٤٤‬ ‪.٥٤٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪258‬‬ ‫ﺃﺣﺪﺍ ﻋﻠﻰ ﻃﺎﻋﺔ ﺃﻭ ﻋﻠﻰ ﻣﻌﺼﻴﺔ‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪﺓ‪ :‬ﻣﺎ ﻋﻠﻤﺖ‬ ‫ﺇﻥ ﺍﷲ ﻟﻢ ﻳﺠﺒﺮ ‬ ‫ﺃﻥ ﺍﷲ ﻋﺬﺏ ﻣﻦ ﻋﺬﺏ ﻣﻦ ﺧﻠﻘﻪ ﺇﻻ ﻋﻠﻰ ﻣﺎ ﺳﺨﻄﻪ ﻣﻨﻬﻢ‪ ،‬ﻟﻴﺲ ﻋﻠﻰ ﺭﺿﻰ‪،‬‬ ‫ﻷﻧﻪ ﻳﻘﻮﻝ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ‪¿ ¾ ½ ¼ » º ¹ ﴿ :‬‬ ‫‪] ﴾ À‬ﻣﺤﻤﺪ‪.[٢٨ :‬‬ ‫ﺃﻳﻀﺎ‪ :‬ﺇﻥ ﺍﷲ ﺃﻣﺮ ﺑﺎﻟﻄﺎﻋﺔ ﻭﺃﺣﺒﻬﺎ ﻭﺭﺿﺎﻫﺎ ﻭﺯﻳﻨﻬﺎ‪ ،‬ﻓﻤﻦ ﻋﻤﻞ ﺑﻬﺎ‬ ‫ﻛﺎﻥ ﻳﻘﻮﻝ ‬ ‫ﻓﺒﻌﻠﻢ ﺍﷲ‪ ،‬ﻭﺍﷲ ﺍﻟﻤﺎ ﻥ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﷲ ﻧﻬﻰ ﻋﻦ ﺍﻟﻤﻌﺼﻴﺔ ﻭﺃﺑﻐﻀﻬﺎ ﻭﻛﺮﻫﻬﺎ ﻭﻗﺒﺤﻬﺎ‪،‬‬ ‫ﻓﻤﻦ ﻋﻤﻞ ﺑﻬﺎ ﻓﺒﻌﻠﻢ ﺍﷲ‪ ،‬ﻭﷲ ﺍﻟﺤﺠﺔ ﻋﻠﻴﻪ)‪.(١‬‬ ‫ﻭﻟﻴﺲ ﺍﻷﻣﺮ ﻋﻠﻰ ﻣﺎ ﻗﺎﻟﺘﻪ ﺍﻟﻤﻌﺘﺰﻟﺔ ﻓﻲ ﺍﻟﻤﻌﺎﺻﻲ‪ :‬ﺃﻥ ﺍﷲ ﻟﻢ ﻳﺸﺄﻫﺎ ﻭﻟﻢ‬ ‫ﻳﺮﺩﻫﺎ‪ ،‬ﻭﻟﻢ ﻳﺨﻠﻘﻬﺎ‪ ،‬ﻭﺇﻧﻤﺎ ﻛﺎﻧﺖ ﻣﻦ ﺍﻟﻌﺼﺎﺓ ﺑﻼ ﻣﺸﻴﺌﺔ ﺍﷲ ﺗﻌﺎﻟﻰ ﻓﻴﻬﺎ‪ ،‬ﻭﻻ‬ ‫ﻛﺮﻫﺎ‬ ‫ﺇﺭﺍﺩﺓ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺫﻟﻚ ﻛﺬﻟﻚ ﻓﻘﺪ ﻛﺎﻧﺖ ﺍﻟﻤﻌﺎﺻﻲ ﻓﻲ ﻣﻠﻚ ﺍﷲ ﻭﺳﻠﻄﺎﻧﻪ ‬ ‫ﻭﻏﻠﺒﺔ‪ ،‬ﺇﺫﺍ ﻟﻢ ﻳﺸﺄﻫﺎ ﺍﻟﺒﺎﺭﻱ ﺗﻌﺎﻟﻰ ﻭﻟﻢ ﻳﺮﺩﻫﺎ‪ ،‬ﻭﻟﻢ ﻳﺨﻠﻘﻬﺎ ﺣﺘﻰ ﻛﺎﻧﺖ‪ ،‬ﻓﻌﻠﻰ‬ ‫ﺯﻋﻤﻬﻢ ﺃﻧﻪ ﺗﻌﺎﻟﻰ ﻗﺪ ﻋﺼﻲ ﺑﺎﺳﺘﻜﺮﺍﻩ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﻳﺮﻓﻀﻪ ﺃﺑﻮ ﻋﺒﻴﺪﺓ‪.‬‬ ‫ﺇﻥ ﺍﻟﺤﺠﺔ ﻷﺑﻲ ﻋﺒﻴﺪﺓ ﺃﻥ ﺍﻟﻤﻌﺎﺻﻲ ﻻ ﺗﻜﻮﻥ ﻓﻲ ﻣﻠﻚ ﺍﷲ ﻭﺳﻠﻄﺎﻧﻪ‪ ،‬ﺇﻻ‬ ‫ﻭﻗﺪ ﺷﺎﺀ ﻛﻮﻧﻬﺎ ﻣﺸﻴﺌﺔ ﻋﻠﻢ‪ ،‬ﻭﺃﺭﺍﺩ ﻛﻮﻧﻬﺎ ﻓﻲ ﻣﻠﻜﻪ ﻭﺳﻠﻄﺎﻧﻪ ﺇﺭﺍﺩﺓ ﻋﻠﻢ‬ ‫ﻻ ﺇﺭﺍﺩﺓ ﺃﻣﺮ‪.‬‬ ‫ﻭﺇﻥ ﻛﻞ ﺷﻲﺀ ﻻ ﻳﺨﻠﻮ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺒﺎﺭﻱ ﺗﻌﺎﻟﻰ ﻗﺪ ﻋﻠﻤﻪ ﻭﺷﺎﺀﻩ‪ ،‬ﻭﺇﻻ‬ ‫ﻣﻐﻠﻮﺑﺎ‬ ‫‬‫ﻛﺎﻥ ﻓﻲ ﻣﻠﻜﻪ ﻣﺎ ﻟﻢ ﻳﺸﺄ ﻛﻮﻧﻪ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻓﻲ ﻣﻠﻜﻪ ﻣﺎ ﻟﻢ ﻳﺸﺄ ﻛﻮﻧﻪ‬ ‫ﻣﻘﻬﻮﺭﺍ ﺇﺫ ﻛﺎﻥ ﻓﻲ ﻣﻠﻜﻪ ﻣﺎ ﻟﻢ ﻳﺸﺄ ﻛﻮﻧﻪ ﻓﻲ ﻣﻠﻜﻪ‪ ...‬ﻓﻌﻠﻢ ﺃﻧﻪ ﻻ ﺗﻜﻮﻥ ﻣﻌﺼﻴﺔ‬ ‫‬ ‫ﻣﻐﻠﻮﺑﺎ‬ ‫‬‫ﻣﻦ ﻋﺎﺹ ﻗﻂ ﺇﻻ ﻭﻗﺪ ﺷﺎﺀ ﺍﷲ ﻛﻮﻧﻬﺎ ﻣﺸﻴﺌﺔ ﻋﻠﻢ ﻻ ﺃﻣﺮ‪ ،‬ﻭﺇﻻ ﻛﺎﻥ‬ ‫ﻳﻌﺼﻰ ﺑﺎﺳﺘﻜﺮﺍﻩ ﻭﻏﻠﺒﺔ)‪.(٢‬‬ ‫)‪ (١‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٨٣‬‬ ‫)‪ (٢‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪ ٨٥‬ ‪.٨٦‬‬ ‫‪259‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺃﺻﻞ ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ‬ ‫ﻭﻳﺪ ﻟﻞ ﺍﺑﻦ ﺑﺮﻛﺔ ﻋﻠﻰ ﺃﻥ ﺍﻟﻤﻌﺼﻴﺔ ﻣﻦ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﻟﻢ ﻳﻘﺾ ﺍﷲ ﺑﻬﺎ ﻋﻠﻴﻬﻢ‪،‬‬ ‫ﻓﻴﻘﻮﻝ‪ :‬ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺍﻟﻤﻌﺼﻴﺔ ﻻ ﺗﻜﻮﻥ ﺇﻻ ﻣﻦ ﻗﺎﺻﺪ ﺇﻟﻴﻬﺎ ﻗﻮﻝ ﺍﷲ ﺟﻞ ﺫﻛﺮﻩ‪:‬‬ ‫﴿ ‪ ~ } | { z y x w‬ﮯ ¡ ﴾ ]ﺍﻷﺣﺰﺍﺏ‪.(١)[٥ :‬‬ ‫ﺭﻭﻱ ﺃﻥ ﺭﺟﻼ ﻣﻦ ﺟﻬﻴﻨﺔ ﺃﻭ ﻣﻦ ﻣﺰﻳﻨﺔ ﺳﺄﻝ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻓﻘﺎﻝ‪ :‬ﺃﺭﺃﻳﺖ‬ ‫ﻣﺎ ﻳﻌﻤﻞ ﺍﻟﻨﺎﺱ؛ ﻭﻳﻜﺬﺑﻮﻥ ﻓﻴﻪ؟ ﺃﺷﻲﺀ ﻗﻀﻲ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﻣﻀﻰ ﻋﻠﻴﻬﻢ ﻓﻲ ﻗﺪﺭ ﻗﺪ‬ ‫ﺳﺒﻖ‪ ،‬ﺃﻭ ﻓﻴﻤﺎ ﻳﺴﺘﻘﺒﻠﻮﻥ ﻣﻤﺎ ﺁﺗﺎﻫﻢ ﺑﻪ ﻧﺒﻴﻬﻢ‪ ،‬ﺃﻭ ﺃﻛﺪﺕ ﺑﻪ ﻋﻠﻴﻬﻢ ﺍﻟﺤﺠﺔ؟ ﻓﻘﺎﻝ‬ ‫ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪» :‬ﺑﻞ ﺷﻲﺀ ﻗﻀﻲ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﻣﻀﻰ ﻋﻠﻴﻬﻢ‪ .‬ﻗﺎﻝ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ .‬ﻓﻠﻢ‬ ‫ﻳﻌﻤﻠﻮﻥ ﺇ ﺫﺍ؟ ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪ :‬ﻛﻞ ﻣﻦ ﺧﻠﻘﻪ ﺍﷲ ﻟﻮﺍﺣﺪﺓ ﻣﻦ ﺍﻟﻤﻨﺰﻟﺘﻴﻦ ‬ ‫ﻓﻬﻤﻪ‬ ‫ﻟﻌﻤﻠﻬﺎ«)‪ ،(٢‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪A @ ❁ > = < ❁ : 9 8 ﴿ :‬‬ ‫‪] ﴾ H G F E ❁ C B‬ﺍﻟﺸﻤﺲ‪ ٧ :‬ ‪ ،[١٠‬ﻓﺒ ‪‬ﻴﻦ ﺍﷲ ﻟﻬﻢ ﻣﺎ ﻓﻴﻪ ﺍﻟﻨﺠﺎﺓ‪ ،‬ﻭﻣﺎ‬ ‫ﻓﻴﻪ ﺍﻟﻬﻼﻙ؛ ﻓﺈﺫﺍ ﻋﻤﻞ ﺍﻟﻌﺒﺪ ﺑﺎﻟﻄﺎﻋﺔﻓﺒﻌﻮﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﻭﺗﻮﻓﻴﻘﻪ ﻭﻣ ﻨﻪ‪ ،‬ﻭﺇﺫﺍ‬ ‫ﻋﻤﻞ ﺑﺎﻟﻤﻌﺼﻴﺔﻛﺎﻥ ﺫﻟﻚ ﺑﻌﻠﻢ ﺍﷲ ﻭﺣﺠﺘﻪ ﻋﻠﻰ ﺍﻟﻌﺒﺪ؛ ﻷﻥ ﺍﻟﺒﺎﺭﻱﺗﻌﺎﻟﻰ ‬ ‫ﻗﺪ ﺗﻘﺪﻡ ﺇﻟﻴﻪ ﺑﻬﺬﺍ ﺍﻟﺘﺒﻴﻴﻦ ﺍﻟﺬﻱ ﺑ ‪‬ﻴﻨﻪ ﺍﷲﺗﻌﺎﻟﻰﻟﻪ‪ ،‬ﻭﻫﻮ ﻫﺪﻱ ﺍﻟﺒﻴﺎﻥ ﻻ ﻫﺪﻱ‬ ‫ﺍﻟﺴﻌﺎﺩﺓ‪ ،‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪﴾ ´ ³ ² ± ° ¯ ® ﴿ :‬‬ ‫ﻓﻬﺪﻱ ﺍﷲ ﺗﻌﺎﻟﻰ ﻟﻠﺨﻠﻖ ﻛﻠﻬﻢ ﻫﺪﻱ ﺑﻴﺎﻥ‪ ،‬ﻭﻛﻞ ﻣﻨﻬﻢ ﻳﻌﻤﻞ ﺑﺎﺧﺘﻴﺎﺭ‬‫]ﻓﺼﻠﺖ‪ ،[١٧ :‬‬ ‫ﻧﻔﺴﻪ ﻟﻤﺎ ﻳﻌﻤﻞ ﻣﻦ ﻛﻔﺮ ﻭﺇﻳﻤﺎﻥ)‪.(٣‬‬ ‫ﻭﻟﻴﺲ ﻣﻌﻨﻰ ﺃﻥ ﺍﷲ ﻗﻀﻰ ﻋﻠﻰ ﺍﻟﻌﺒﺪ ﺑﺎﻟﻜﻔﺮ ﺛﻢ ﻳﻌﺬﺑﻪ‪ ،‬ﺃﻧﻪ ﺃﺟﺒﺮﻩ ﻋﻠﻰ‬ ‫ﺫﻟﻚ‪ ،‬ﻭﻟﻜﻦ ﻣﻌﻨﻰ ﻗﻮﻟﻪ‪ :‬ﻗﻀﻰ ﺍﷲ ﻋﻠﻴﻪ‪ ،‬ﺃﻱ‪ :‬ﺧﻠﻖ ﻋﻠﻰ ﻳﺪﻳﻪ‪ ،‬ﻗﻀﻰ ﺍﷲ‪ ،‬ﺃﻱ‪:‬‬ ‫ﺧﻠﻖ ﺍﷲ ﺍﻟﻜﻔﺮ‪ ،‬ﻭﻛﺬﻟﻚ ‪‬‬ ‫ﻗﺪﺭ ﺍﷲ‪.‬‬ ‫)‪ (١‬ﺍﺑﻦ ﺑﺮﻛﺔ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.١٦٥‬‬ ‫)‪ (٢‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ ،(٢٦٥٠‬ﻛﺘﺎﺏ ﺍﻟﻘﺪﺭ‪ ،‬ﺑﺎﺏ ﻛﻴﻔﻴﺔ ﺍﻟﺨﻠﻖ ﺍﻵﺩﻣﻲ ﻓﻲ ﺑﻄﻦ ﺃﻣﻪ‪،‬‬ ‫ﻭﻛﺘﺎﺑﺔ ﺭﺯﻗﻪ ﻭﺃﺟﻠﻪ ﻭﻋﻤﻠﻪ ﻭﺷﻘﺎﻭﺗﻪ ﻭﺳﻌﺎﺩﺗﻪ‪ ،‬ﺹ ‪.١٤٢٥‬‬ ‫)‪ (٣‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٣٥٠‬ ‪.٣٥١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪260‬‬ ‫ﻭﺍﷲ ﻻ ﻳﺤﺐ ﺍﻟﻤﻌﺼﻴﺔ ﻭﻟﻢ ﻳﺮﺿﻬﺎ‪ ،‬ﺑﻞ ﺳﺨﻄﻬﺎ ﻭﺃﺑﻐﻀﻬﺎ‪ ،‬ﻭﺇﻧﻤﺎ ﺗﺄﻭﻳﻞ‬ ‫ﻗﻮﻝ ﺫﻟﻚ‪ :‬ﺃﺣﺐ ﻭﺭﺿﻲ‪ ،‬ﻭﺇﻧﻤﺎ ﻫﻮ ﺛﻮﺍﺏ ﻷﻫﻞ ﺍﻟﻄﺎﻋﺔ؛ ﻷﻥ ﻣﺤﺒﺔ ﺍﷲ ﻭﺭﺿﻮﺍﻧﻪ‬ ‫ﺃﻧﻪ ﺛﻮﺍﺏ ﻷﻫﻞ ﺍﻟﻄﺎﻋﺔ‪ ،‬ﻭﺳﺨﻄﻪ ﻭﺑﻐﻀﻪ ﻋﻘﺎﺏ ﻷﻫﻞ ﻣﻌﺼﻴﺘﻪ ﻟﻬﻢ)‪.(١‬‬ ‫ﻭﻣﻌﻨﻰ ﻗﻀﻰ ﺍﷲ ﻋﻠﻰ ﺍﻟﻜﺎﻓﺮﻳﻦ ﺍﻟﻨﺎﺭ‪ :‬ﺃﻧﻪ ﺷﺎﺀﻩ‪ ،‬ﻭﺃﺭﺍﺩ ﺃﻥ ﺗﻜﻮﻥ ﻟﻬﻢ‪ ،‬ﻭﻣﺎ‬ ‫ﺷﺎﺀ ﻭﺃﺭﺍﺩ ﻓﻬﻮ ﻛﺎﺋﻦ ﻣﺎ ﺷﺎﺀ ﻭﺃﺭﺍﺩ‪ ،‬ﻭﻳﺠﻮﺯ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﺇﻥ ﺍﷲ ﻗﻀﻰ ﻷﻫﻞ ﺍﻟﺠﻨﺔ‬ ‫ﺑﺎﻟﺠﻨﺔ‪ ،‬ﻭﻣﻌﻨﻰ ﻗﻮﻝ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ‪] ﴾ª © ¨ ﴿ :‬ﻣﺮﻳﻢ‪ [٢١ :‬ﻣﻌﻨﺎﻩ‬ ‫ﺃﻧﻪ ﻗﻀﻰ ﻋﻠﻴﻬﺎ ﻭﻋﻠﻰ ﻭﻟﺪﻫﺎ)‪.(٢‬‬ ‫ﺑﻌﺾ ﺇﻟﻰ ﺃﻥ ﺍﷲ ﻗﺪ ﻗﻀﻰ ﺑﺎﻟﻤﻌﺎﺻﻲ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﻭﺃﺭﺍﺩ ﺍﻟﻜﻔﺮ‬ ‫‬‫ﻭﺫﻫﺐ‬ ‫ﻛﺎﻓﺮﺍ‪ ،‬ﻭﺃﻧﻪ ﺗﻌﺎﻟﻰ ﻟﻤﺎ ﺧﻠﻖ ﺍﻟﺨﻠﻖ‪ ،‬ﻓﻜﺘﺒﻬﻢ ﺑﻘﺪﺭﺗﻪ ﻓﻲ‬ ‫ﻣﻦ ﺍﻟﻜﺎﻓﺮ ﻟﻴﻜﻮﻥ ‬ ‫ﺍﻟﻠﻮﺡ ﺍﻟﻤﺤﻔﻮﻅ ﻓﻲ ﻋﺎﻟﻢ ﺍﻟﻐﻴﺐ‪ ،‬ﻗﺒﻞ ﻇﻬﻮﺭﻫﻢ ﺇﻟﻰ ﻋﺎﻟﻢ ﺍﻟﺸﻬﺎﺩﺓ‪ ،‬ﻭﻛﺘﺐ‬ ‫ﻓﻲ ﻋﻠﻤﻪ ﺍﻟﺸﻘﻲ ﻭﺍﻟﺴﻌﻴﺪ‪ ،‬ﻓﻠﻤﺎ ﺃﺭﺍﺩ ﻇﻬﻮﺭﻫﻢ ﻣﻦ ﻋﺎﻟﻢ ﺍﻟﻐﻴﺐ ﺇﻟﻰ ﻋﺎﻟﻢ‬ ‫ﻧﻔﻮﺳﺎ ﺧﺒﻴﺜﺔ ﻓﻲ ﺃﺻﻞ ﺗﻜﻮﻳﻨﻪ ﻟﻬﻦ‪ ،‬ﻭﺧﻠﻖ ﻓﻴﻬﻦ ﺇﺭﺍﺩﺍﺕ‬ ‫‬‫ﺍﻟﺸﻬﺎﺩﺓ‪ ،‬ﺧﻠﻖ‬ ‫ﻧﻔﻮﺳﺎ ﻃﻴﺒﺔ ﻓﻲ ﺃﺻﻞ ﺗﻜﻮﻳﻨﻪ ﻟﻬﻦ‪،‬‬ ‫‬‫ﺧﺒﻴﺜﺔ‪ ،‬ﻻ ﺗﺮﻳﺪ ﺇﻻ ﺍﻟﻤﻌﺼﻴﺔ‪ .‬ﻛﻤﺎ ﺧﻠﻖ‬ ‫ﻭﺍﺧﺘﻴﺎﺭﺍ ﺣﺴ ﻨﺎ ﻭﺇﺭﺍﺩﺍﺕ ﺣﺴﻨﺔ ﻻ ﺗﺤﺐ ﻭﻻ‬ ‫‬‫ﻭﺧﻠﻖ ﻓﻴﻬﻦ ﻣﺤﺒﺔ ﻃﻴﺒﺔ ﺟﻤﻴﻠﺔ‪،‬‬ ‫ﺗﺮﻳﺪ ﺇﻻ ﺍﻟﻄﺎﻋﺔ ﻣﻦ ﺃﺻﻞ ﺍﻟﺨﻠﻖ‪.‬‬ ‫ﻭﺑﻨﺎﺀ ﻋﻠﻰ ﻫﺬﺍ ﻳﻜﻮﻥ ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ ﻗﺪ ﻛﺘﺐ ﻋﻠﻰ ﺍﻟﺨﻠﻖ ﻗﺒﻞ ﺃﻥ ﻳﺨﺮﺟﻮﺍ‬ ‫‬ ‫ﺇﻟﻰ ﻋﺎﻟﻢ ﺍﻟﻨﺎﺱ ﻟﻴﻜﻮﻥ ﻣﻨﻬﻢ ﻣﻦ ﻫﻮ ﻋﺎﺻﻲ ﺃﻭ ﻣﻄﻴﻊ ﺑﻤﺎ ﺧﻠﻖ ﻟﻪ‪ ،‬ﻭﻟﻴﺲ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﻭﺑ ‪‬ﻴﻨﻮﺍ ﻓﺴﺎﺩﻩ ﻣﻦ ﻭﺟﻬﻴﻦ‪:‬‬ ‫‬‫ﺑﻌﻤﻠﻪ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﻳﺮﻓﻀﻪ‬ ‫ﺃﺣﺪﻫﻤﺎ‪ :‬ﺃﻧﻬﺎ ﻗﻮﻝ ﺑﺎﻟﺠﺒﺮ ﺻﺮﻳﺢ‪ ،‬ﻓﺈﻧﻬﺎ ﺇﻥ ﻛﺎﻧﺖ ﻻ ﺗﺴﺘﻄﻴﻊ ﻓﻌﻞ ﺍﻟﺨﻴﺮ‬ ‫ﻷﺻﻞ ﺍﻟﺨﻠﻘﺔ ﻓﺘﻜﻠﻴﻔﻬﺎ ﺑﺎﻃﻞ‪ ،‬ﻭﺧﻄﺎﺑﻬﺎ ﺑﻪ ﻋﺒﺚ‪ ،‬ﻭﺍﷲ ﺣﻜﻴﻢ‪ ،‬ﻭﻻ ﻳﻜﻠﻒ‬ ‫)‪ (١‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪ ١١١‬ ‪.١١٢‬‬ ‫)‪ (٢‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.١٤٢‬‬ ‫‪261‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺃﺻﻞ ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ‬ ‫ﻧﻔﺴﺎ ﺇﻻ ﻭﺳﻌﻬﺎ‪ ،‬ﻭﺑﻬﺬﺍ ﺍﻟﻘﻮﻝ ﺗﻨﻬﺪﻡ ﺃﺻﻮﻝ ﺍﻟﺸﺮﺍﺋﻊ ﻛﻠﻬﺎ‪ ،‬ﻓﻼ ﻭﺟﻪ ﻹﻧﺰﺍﻝ‬ ‫‬ ‫ﺍﻟﻜﺘﺐ‪ ،‬ﻭﺇﺭﺳﺎﻝ ﺍﻟﺮﺳﻞ ﺇﻟﻰ ﻣﻦ ﺧﻠﻘﻪ ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﻠﻰ ﺣﺎﻟﺔ ﻳﻌﻠﻢ ﺃﻧﻪ‬ ‫ﻻ ﻳﺴﺘﻄﻴﻊ ﺗﺮﻛﻬﺎ‪.‬‬ ‫ﻭﺛﺎﻧﻴﻬﻤﺎ‪ :‬ﺇﻥ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻣﻌﻠﻮﻡ ﺑﺎﻟﻤﺸﺎﻫﺪﺓ ﺑﻄﻼﻧﻪ‪ ،‬ﻭﻗﺪ ﻳﺴﻠﻢ ﺍﻟﻤﺸﺮﻙ ﺑﻌﺪ‬ ‫ﺑﻠﻮﻏﻪ ﺍﻟﻐﺎﻳﺔ ﻣﻨﻪ ﻓﻲ ﺃﻓﻌﺎﻝ ﺍﻟﺸﺮ‪ ،‬ﻭﻣﻘﺎﺗﻠﺔ ﺍﻹﺳﻼﻡ‪ .‬ﻭﻛﺎﻥ ﻋﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ ‪ƒ‬‬ ‫ﻳﻘﻮﻝ‪ :‬ﺃﻧﺎ ﺃﻛﺜﺮﻛﻢ ﺣﺴﻨﺎﺕ ﻷﻧﻲ ﻛﻨﺖ ﺃﻛﺜﺮﻛﻢ ﻓﻲ ﺍﻟﺠﺎﻫﻠﻴﺔ ﺳﻴﺌﺎﺕ)‪.(١‬‬ ‫‪﴾ º ¹ ¸ ¶ μ ´﴿ :( )@  n *8?@ ١٤٦‬‬ ‫ﺇﺫﺍ ﻛﺎﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﻟﻢ ﻳﻘﺾﻋﻠﻰ ﺍﻟﻌﺒﺎﺩ ﺑﻤﻌﺎﺻﻴﻬﻢ‪ ،‬ﻓﻤﺎ ﺗﻔﺴﻴﺮ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪:‬‬ ‫﴿ ´ ‪] ﴾ º ¹ ¸ ¶ μ‬ﺍﻷﻋﺮﺍﻑ‪ ،[١٨٦ :‬ﻭﻫﻞ ﻳﺘﻔﻖ ﻣﻨﻄﻮﻕ ﻫﺬﻩ ﺍﻵﻳﺔ ﻣﻊ‬ ‫ﻓﻜﺮﺓ ﺃﻥ ﺍﷲ ﻟﻢ ﻳﻘﺾﺑﻤﻌﺎﺻﻲ ﺍﻟﻌﺒﺎﺩ؟‬ ‫ﻭﺍﻹﺟﺎﺑﺔ ﻋﻦ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﻟﻪ ﻋﻼﻗﺔ ﺑﻤﻔﻬﻮﻡ ﺍﻹﺿﻼﻝ ﻭﺍﻟﻬﺪﺍﻳﺔ‪.‬‬ ‫ﺃﻣﺎ ﻋﻦ ﻣﻌﻨﻰ ﺍﻟﻀﻼﻝ‪ ،‬ﻓﺎﻟﻀﻼﻝ ﻣﻄﻠﻘﺎ ﺍﻟﺘﻨﻜﺐ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﻬﺪﻯ ﻭﺍﻟﺤﻖ‪،‬‬ ‫ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪] ﴾ Ó Ò Ñ Ð Ï ﴿ :‬ﻳﻮﻧﺲ‪ ،[٣٢ :‬ﻭﻣﺮﺍﺗﺐ ﺍﻟﻀﻼﻝ‪ ،‬ﺃﺩﻧﺎﻫﺎ‪:‬‬ ‫ﺇﺗﻴﺎﻥ ﺍﻟﻘﻮﻝ‪ ،‬ﻭﺗﻀﻴﻴﻊ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﻗﺪ ﻳﺄﺗﻲ ﻣﺮﺍﺩﻓﺎ ﻟﻠﻜﻔﺮ‪ ،‬ﻭﺍﻟﻨﻔﺎﻕ ﻭﺍﻟﻔﺴﻖ‪،‬‬ ‫ﻭﺍﻟﻤﻌﺼﻴﺔ‪ ،‬ﺣﺴﺐ ﺍﻟﺴﻴﺎﻕ‪.‬‬ ‫ﻭﻳﻨﺴﺐ ﺍﻟﻀﻼﻝ ﻟﻠﻌﺒﺪ ﻣﻦ ﺟﻬﺔ ﻗﺪﺭﺗﻪ ﺍﻟﺘﻲ ﺧﻠﻘﻬﺎ ﺍﷲ ﻓﻴﻪ ﻋﻠﻰ ﻣﺨﺎﻟﻔﺔ‬ ‫‬ ‫ﺃﻣﺮﻩ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﻳﺴﺘﺤﻴﻞ ﺃﻥ ﺗﻜﻮﻥ ﻣﺨﺎﻟﻔﺔ ﻹﺭﺍﺩﺗﻪ ‪ ، 8‬ﻭﻫﺬﺍ ﻣﻌﻨﻰ ﻛﻮﻥ‬ ‫ﺍﻹﺿﻼﻝ ﻣﻦ ﺍﷲ ﻭﺍﻟﻀﻼﻝ ﻣﻦ ﺍﻟﻌﺒﺪ)‪.(٢‬‬ ‫ﺃﻣﺎ ﻣﻌﻨﻰ ﺍﻹﺿﻼﻝ ﺍﻟﺬﻱ ﻳﻨﺴﺐ ﺇﻟﻰ ﺍﷲ ‪ ، 8‬‬ ‫ﻭﻳﻨﺴﺐ ﺇﻟﻰ ﺍﻟﺸﻴﻄﺎﻥ‪.‬‬ ‫)‪ (١‬ﺍﻟﺨﻠﻴﻠﻲ‪ :‬ﺗﻤﻬﻴﺪ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪ ١٢٠‬ ‪.١٢٢‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٥٨١‬‬ ‫‬‫)‪ (٢‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪262‬‬ ‫ﻓﺎﻹﺿﻼﻝ ﻣﻦ ﺍﷲ ﻳﺄﺗﻲ ﻋﻠﻰ ﻣﻌﺎﻥ‪ ،‬ﻣﻨﻬﺎ‪:‬‬ ‫ﺧﻠﻖ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻟﻤﻌﺼﻴﺔ ﻓﻲ ﺍﻟﻌﺒﺪ ﺍﻟﻤﻜﻠﻒ‪ ،‬ﻛﺨﻠﻖ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻟﻄﺎﻋﺔ‪.‬‬‫‬ ‫ﻋﺪﻡ ﺍﻟﻬﺪﺍﻳﺔ ﻭﺍﻟﺘﻮﻓﻴﻖ ﻭﺍﻟﻌﺼﻤﺔ‪ ،‬ﻭﻫﻮ ﺍﻟﺨﺬﻻﻥ‪.‬‬‫‬ ‫ﺗﺴﻤﻴﺔ ﺍﻟﻌﺎﺻﻲ ﺑﺎﻟﻀﺎﻝ‪ ،‬ﻛﻤﺎ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪C B A @ ﴿ :‬‬‫‬ ‫‪] ﴾ E D‬ﺍﻟﻨﺴﺎﺀ‪.[٨٨ :‬‬ ‫ﻭﺍﻹﺿﻼﻝ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﺑﻤﻌﻨﻰ ﺗﺰﻳﻴﻦ ﺍﻟﻤﻌﺼﻴﺔ‪ ،‬ﻭﺍﻟﺪﻋﻮﺓ ﺇﻟﻴﻬﺎ‬ ‫ﺩﻭﻥ ﺳﻠﻄﺎﻥ ﻋﻠﻰ ﺇﺭﺍﺩﺓ ﺍﻟﻌﺒﺪ‪ ،‬ﻳﻘﻮﻝ ﺗﻌﺎﻟﻰ‪p o n m l k j i ﴿ :‬‬ ‫‪] ﴾ s r q‬ﺇﺑﺮﺍﻫﻴﻢ‪.(١)[٢٢ :‬‬ ‫ﻫﺬﺍ ﻋﻦ ﻣﻌﻨﻰ ﺍﻟﻀﻼﻝ ﻭﺍﻹﺿﻼﻝ‪ ،‬ﺃﻣﺎ ﺍﻟﻬﺪﺍﻳﺔ ﺃﻭ ﺍﻟﻬﺪﻱ ﻓﻬﻲ‪ :‬ﺗﻮﺟﻴﻪ ﺍﷲ‬ ‫ﺗﻌﺎﻟﻰ ﻣﺨﻠﻮﻗﺎﺗﻪ ﺇﻟﻰ ﻣﺎ ﺧﻠﻘﺖ ﻟﻪ‪ ،‬ﻣﻦ ﺍﻟﺼﻼﺡ ﻭﺍﻟﺼﻮﺍﺏ‪ ،‬ﻭﺍﻟﺨﻴﺮ‪ ،‬ﻭﻫﻲ‬ ‫ﺃﻧﻮﺍﻉ‪:‬‬ ‫ﺟﻤﻴﻌﺎ‪ ،‬ﺑﻨﻌﻤﺔ ﺍﷲ ﻭﺭﺣﻤﺘﻪ ﴿ ‪] ﴾ z y x‬ﺍﻷﻋﻠﻰ‪.[٣ :‬‬ ‫‬‫ﻫﺪﺍﻳﺔ ﺍﻟﻤﺨﻠﻮﻗﺎﺕ‬‫‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻨﺎﺱ ﺑﺎﻟﻌﻘﻞ ﻭﺍﻟﻔﻄﻨﺔ‪.‬‬‫‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﺒﻴﺎﻥ‪ :‬ﻭﻫﻲ ﺩﻋﻮﺓ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺮﺳﻞ ﺇﻟﻰ ﻣﺎ ﺃﻣﺮ ﺍﷲ ﺗﻌﺎﻟﻰ ﺑﻪ ﻭﺇﻟﻰ‬‫‬ ‫ﺃﻳﻀﺎ‪ :‬ﻫﺪﺍﻳﺔ ﻋﺎﻣﺔ‪ ،‬ﻭﻫﺪﺍﻳﺔ ﺇﻳﻀﺎﺡ‪ ،‬ﻭﻫﺪﺍﻳﺔ ﺗﻮﺻﻴﻞ‪.‬‬ ‫ﺑﻴﺎﻧﻪ‪ ،‬ﻭﺗﺴﻤﻰ ‬ ‫ﺃﻳﻀﺎ ﻫﺪﺍﻳﺔ‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﻌﺼﻤﺔ ﻭﺍﻟﺘﻮﻓﻴﻖ‪ :‬ﺗﻜﻮﻥ ﻟﻠﻤﺆﻣﻦ ﻭﺣﺪﻩ‪ ،‬ﻭﺗﺴﻤﻰ ‬‫‬ ‫ﺇﻳﺼﺎﻝ‪ ،‬ﻭﺫﻟﻚ ﺑﺎﻟﺘﻮﻓﻴﻖ ﺇﻟﻰ ﻃﺮﻳﻖ ﺍﻟﺮﺷﺎﺩ‪ ،‬ﻭﺍﻟﻌﺼﻤﺔ ﻣﻦ ﺍﻟﻔﻜﺮ ﻭﺍﻟﻀﻼﻝ‪.‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﻟﺴﻌﺎﺩﺓ‪ :‬ﻭﻫﻲ ﻫﺪﺍﻳﺔ ﺍﻟﻤﻮﻓﻘﻴﻦ ﺇﻟﻰ ﺍﻟﺴﻌﺎﺩﺓ ﻭﺍﻟﺠﻨﺔ ﻭﺍﻟﺮﺿﺎ ﻓﻲ‬‫‬ ‫ﺍﻵﺧﺮﺓ)‪.(٢‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٥٢٥‬ ‪.٥٢٦‬‬ ‫‬‫)‪ (١‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٥٨٠‬‬ ‫ﻭﺃﻳﻀﺎ ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٥٢٤‬ ‪.٥٢٥‬‬ ‫‬‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٩٥٥‬‬ ‫‬‫)‪ (٢‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫‪263‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺃﺻﻞ ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ‬ ‫ﻭﻳﻔﺴﺮ ﺍﻟﺒﺴﻴﻮﻱ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾ º ¹ ¸ ¶ μ ´﴿ :‬ﺍﻷﻋﺮﺍﻑ‪[١٨٦ :‬‬ ‫‪‬‬ ‫ﺑﺄﻧﻪ ﻣﻦ ﻋﻠﻢ ﺍﷲ ﺃﻧﻪ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﻫﺎﺩ‪ .‬ﻭﻣﻦ ﻋﻠﻢ ﺃﻧﻪ ﻳﻬﺘﺪﻱ ﻟﻢ ﻳﻀﻞ ﺑﺪﻟﻴﻞ ﻗﻮﻟﻪ‬ ‫ﺗﻌﺎﻟﻰ‪] ﴾ m l k j i h ﴿ :‬ﺍﻷﻧﻌﺎﻡ‪.[٣٩ :‬‬ ‫ﻭﻣﻦ ﻋﻠﻢ ﺍﷲ ﺃﻧﻪ ﻳﻀﻞ ﻟﻢ ﻳﻬﺘﺪ‪ ،‬ﻭﻣﻦ ﻋﻠﻢ ﺃﻧﻪ ﻳﻬﺘﺪﻱ ﻟﻢ ﻳﻀﻞ‪ ،‬ﻭﻫﺬﺍ ﻳﺪﻝ‬ ‫ﺃﻳﻀﺎ ﻋﻠﻰ ﺃﻧﻪ ﻗﺪ ﺃﺭﺍﺩ ﻭﺷﺎﺀ ﺿﻼﻝ ﻣﻦ ﺿﻞ ﻋﻦ ﺍﻟﺤﻖ‪ ،‬ﻭﻛﺬﻟﻚ ﻗﺪ ﺃﺭﺍﺩ ﺃﻥ‬ ‫‬ ‫ﻳﻬﺘﺪﻱ ﻣﻦ ﺍﻫﺘﺪﻯ‪ ،‬ﻭﺃﻧﻬﻢ ﻻ ﻳﺨﺮﺟﻮﻥ ﻋﻤﺎ ﺃﺭﺍﺩ ﺍﷲ ﻣﻨﻬﻢ‪ ،‬ﻭﻻ ﻣﺨﺮﺝ ﻟﻬﻢ ﻣﻦ‬ ‫ﻣﺸﻴﺌﺘﻪ ﻓﻴﻬﻢ ﻭﻋﻠﻤﻪ ﺑﺄﻣﻮﺭﻫﻢ)‪.(١‬‬ ‫ﺃﻣﺎ ﻣﻦ ﺯﻋﻢ ﺃﻥ ﺍﷲ ﺃﺭﺍﺩ ﺍﻟﻬﺪﻯ ﻭﻟﻢ ﻳﺮﺩ ﺍﻟﻀﻼﻟﺔ‪ ،‬ﺃﻭ ﺃﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﺷﺎﺀ‬ ‫ﺍﻹﻳﻤﺎﻥ ﻭﻟﻢ ﻳﺮﺩ ﺍﻟﻜﻔﺮ‪ ،‬ﻭﺃﺭﺍﺩ ﺍﻟﻄﺎﻋﺔ ﻭﻟﻢ ﻳﺮﺩ ﺍﻟﻤﻌﺼﻴﺔ‪ ،‬ﻓﻴﻜﺬﺑﻪ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪:‬‬ ‫﴿ ! " ‪/ . - , + * )( ' & % $ #‬‬ ‫‪] ﴾ 1 0‬ﺍﻷﻧﻌﺎﻡ‪.(٢)[١٢٥ :‬‬ ‫‪‬‬ ‫ﺑﻈﻼﻡ ﻟﻌﺒﻴﺪﻩ‪ ،‬ﻓﻬﻮ ﺗﻌﺎﻟﻰ ﻟﻢ ﻳﺮﺩ ﻇﻠﻤﻬﻢ ﻓﻴﻤﺎ‬ ‫ﻭﺍﷲ ﺗﻌﺎﻟﻰ ﻓﻲ ﻫﺬﺍ ﻟﻴﺲ‬ ‫ﺩﻋﺎﻫﻢ ﺇﻟﻴﻪ‪ ،‬ﻭﺇﻧﻤﺎ ﻋﺎﻗﺐ ﻣﻦ ﻟﻢ ﻳﺆﻣﻦ ﺑﻪ‪﴾ì ë ê é ﴿ ،‬‬ ‫]ﻓﺼﻠﺖ‪ ،[٤٦ :‬ﻭﺃﻥ ﻣﺎ ﺃﺻﺎﺑﻬﻢ ﻣﻦ ﻋﻘﺎﺏ ﺃﺻﺎﺑﻬﻢ ﺑﻤﻌﺼﻴﺘﻬﻢ‪ ،‬ﻭﺃﻥ ﺍﷲ ﺃﺻﺎﺑﻬﻢ‬ ‫ﺑﺬﻟﻚ ﺑﻈﻠﻤﻬﻢ ﻭﻛﻔﺮﻫﻢ‪ .‬ﻭﻣﺎ ﺍﷲ ﻓﻲ ﺫﻟﻚ ﺑﻈﺎﻟﻢ ﻟﻬﻢ ﻓﻴﻤﺎ ﺃﺻﺎﺑﻬﻢ ﻣﻦ ﺍﻟﻌﻘﻮﺑﺔ‬ ‫ﺍﻟﺘﻲ ﻋﺎﻗﺒﻬﻢ ﺑﻬﺎ)‪.(٣‬‬ ‫ﻭﻻ ﻳﻘﺎﻝ ﺣﻴﻨﺌﺬ‪ :‬ﺇﻥ ﺍﷲ ﺃﻣﺮ ﺑﺎﻹﻳﻤﺎﻥ ﻭﻟﻢ ﻳﺮﺩﻩ‪ ،‬ﻭﻧﻬﻰ ﻋﻦ ﺍﻟﻜﻔﺮ ﻭﺃﺭﺍﺩﻩ‪،‬‬ ‫ﻭﻳﺮﻯ ﺍﻟﺒﺴﻴﻮﻱ ﺃﻥ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻗﻮﻝ ﻓﺤﺶ ﻭﻗﺒﺢ ﻣﻦ ﻗﺎﺋﻠﻪ‪ ،‬ﻭﺗﻌﺎﻟﻰ ﺍﷲ ﻭﺟﻞ ﻋﻦ‬ ‫ﻫﺬﺍ‪ ،‬ﻷﻥ ﻫﺬﻩ ﺍﻟﺼﻔﺔ ﻻ ﺗﻜﻮﻥ ﺻﻔﺔ ﺣﻜﻴﻢ‪ ،‬ﻭﻻ ﻳﺼﻒ ﺍﷲ ﺗﻌﺎﻟﻰ ﺑﻬﺬﻩ ﺍﻟﺼﻔﺔ‬ ‫ﺇﻻ ﺟﺎﻫﻞ‪.‬‬ ‫)‪ (١‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،١ ،‬ﺹ ‪.٤٧٤‬‬ ‫)‪ (٢‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،١ ،‬ﺹ ‪.٤٧٦‬‬ ‫)‪ (٣‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٤٧٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪264‬‬ ‫ﻭﺍﻟﺤﻖ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﺇﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﺃﻣﺮ ﺑﻄﺎﻋﺘﻪ ﻭﻧﻬﻰ ﻋﻦ ﻣﻌﺼﻴﺘﻪ‪ ،‬ﻭﺃﺭﺍﺩ ﺍﻟﻄﺎﻋﺔ‬ ‫ﻣﻤﻦ ﺃﺗﻰ ﺑﻬﺎ ﻃﺎﺋﻌﺎ ﻻ ﻣﻜﺮﻫﺎ‪ ،‬ﻭﻟﻢ ﻳﺮﺩﻫﺎ ﻣﻤﻦ ﻟﻢ ‬ ‫ﻳﺄﺕ ﺑﻬﺎ‪ ،‬ﻭﻧﻬﻰ ﻋﻦ ﻣﻌﺼﻴﺘﻪ‬‫‬‫ ‬‫‬ ‫ﻭﻗﺒﺤﻬﺎ‪ ،‬ﻓﻤﻦ ﻋﻤﻞ ﺑﺎﻟﻤﻌﺼﻴﺔ ﻓﻘﺪ ﻋﻤﻞ ﺑﻤﺎ ﻧﻬﺎﻩ ﺍﷲ ﻋﻨﻪ ﻭﻗﺒﺤﻪ‪ ،‬ﻭﺃﺭﺍﺩﻩ ﻓﻌﻼ‬ ‫ﻗﺒﻴﺤﺎ ﻻ ﻃﺎﻋﺔ ﻣﻦ ﺃﺗﻰ ﺑﻪ‪ ،‬ﻭﺃﺭﺍﺩ ﺍﻟﻄﺎﻋﺔ ﺣﺴﻨﺔ‪ ،‬ﻭﺃﺭﺍﺩ ﺍﻟﻤﻌﺼﻴﺔ ﻗﺒﻴﺤﺔ‪ ،‬ﻭﻻ‬ ‫‬ ‫ﻣﺨﺮﺝ ﻟﻠﻌﺒﺎﺩ ﻣﻤﺎ ﻋﻠﻢ ﺍﷲ ﻭﺃﺭﺍﺩ ﻓﻴﻬﻢ)‪.(١‬‬ ‫ﺇﻥ ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ ﻳﺘﻌﻠﻘﺎﻥ ﺑﻔﻌﻞ ﺍﷲ ﺍﻷﺯﻟﻲ ﻭﺑﻌﻠﻤﻪ ﺑﻤﺎ ﻳﻔﻌﻠﻪ ﺍﻟﻌﺒﺪ ﻓﻲ‬ ‫ﺍﻟﻤﺴﺘﻘﺒﻞ‪ ،‬ﻭﻻ ﻳﻌﻨﻲ ﺫﻟﻚ ﺃﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﻳﺠﺒﺮﻩ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﻔﻌﻞ‪ ،‬ﺇﺫ ﻟﻴﺲ ﻫﻨﺎﻙ‬ ‫ﺗﻨﺎﻗﺾ ﺑﻴﻦ ﺍﻹﻳﻤﺎﻥ ﺑﺎﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ ﻭﺑﻴﻦ ﺍﻟﻘﻮﻝ ﺑﺎﻟﻔﻌﻞ ﻭﺍﻟﻘﺪﺭﺓ ﻟﻺﻧﺴﺎﻥ؛ ﻷﻥ‬ ‫ﺍﻟﻌﻠﻢ ﻛﺎﺷﻒ ﻋﻤﺎ ﺳﻴﻘﻊ ﻭﻏﻴﺮ ﻣﺆﺛﺮ ﻓﻴﻪ‪.‬‬ ‫ﻭﻳﺄﺗﻲ ﺑﻌﺪ ﺃﺻﻞ ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ ﺃﺻﻞ ﺍﻟﻌﺪﻝ ﺍﻹﻟﻬﻲ ﺍﻟﺬﻱ ﻳﺪﻭﺭ ﺣﻮﻝ‬ ‫ﺍﻟﻌﻼﻗﺔ ﺑﻴﻦ ﺍﻟﻤﺸﻴﺌﺔ ﻭﺍﻟﻘﺪﺭﺓ ﻭﺍﻟﻌﻠﻢ ﺍﻹﻟﻬﻲ‪ ،‬ﻭﺍﻟﻔﻌﻞ ﺍﻹﻧﺴﺎﻧﻲ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻋﺮﻑ‬ ‫ﻓﻴﻤﺎ ﺑﻌﺪ ﺑﺎﺳﻢ ﻣﺸﻜﻠﺔ »ﺍﻟﺠﺒﺮ ﻭﺍﻻﺧﺘﻴﺎﺭ« ﺃﻭ »ﺍﻟﺤﺮﻳﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ«‪.‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٤٧٩‬‬ ‫ا ‪6‬ب ا _!‬ ‫أ< ا ) ل اﻹ ‪A‬‬ ‫‪267‬‬ ‫ا =< اﻷول‬ ‫‪ 3‬ود ا ) ل اﻹ ‪A‬‬ ‫‬‫‬ ‫وا‪e‬ﻼ‪3‬‬‫‪ ١٤٧‬ا ) ل ‪L‬‬ ‫ﺍﻟﻌﺪﻝ ﻣﻦ ﺣﻴﺚ ﺍﻟﻠﻐﺔ‪ :‬ﻣﺼﺪﺭ ﻋﺪﻝ ‬ ‫ﻋﺪﻻ‪ ،‬ﺃﻱ‪ :‬ﻣﺎﻝ‪ .‬ﻭﻳﻘﺎﻝ‪ :‬ﻋﺪﻝ ﻋﻦ‬ ‫ﺍﻟﻄﺮﻳﻖ‪ :‬ﺣﺎﺩ‪ .‬ﻭﻋﺪﻝ ﺇﻟﻴﻪ‪ :‬ﺭﺟﻊ‪ .‬ﻭﻋﺪﻝ ﻓﻲ ﺃﻣﺮﻩ‪ :‬ﺍﺳﺘﻘﺎﻡ‪ .‬ﻭﻋﺪﻝ ﺍﻟﺸﻲﺀ‬ ‫‬ ‫ﻋﺪﻻ‪ :‬ﺃﻗﺎﻣﻪ ﻭﺳﻮﺍﻩ‪ .‬ﻭﻋﺪﻝ ﺍﻟﺸﻲﺀ ﺑﺎﻟﺸﻲﺀ ﺳﻮﺍﻩ ﻭﺟﻌﻠﻪ ﻣﺜﻠﻪ‪ .‬ﻭﺍﻋﺘﺪﻝ‪:‬‬ ‫ﺗﻮﺳﻂ ﺑﻴﻦ ﺣﺎﻟﻴﻦ‪ .‬ﻭﺍﻟﻌﺪﻝ‪ :‬ﺍﻻﺗﺼﺎﻑ‪ ،‬ﻭﻫﻮ ﺇﻋﻄﺎﺀ ﺍﻟﻤﺮﺀ ﻣﺎ ﻟﻪ ﻭﺃﺧﺬ‬ ‫ﻣﺎ ﻋﻠﻴﻪ)‪.(١‬‬ ‫ﺃﻣﺎ ﻣﻦ ﺣﻴﺚ ﺍﻻﺻﻄﻼﺡ ﻓﺎﻟﻤﻘﺼﻮﺩ‪ :‬ﻭﺿﻊ ﺍﻷﺷﻴﺎﺀ ﻓﻲ ﻣﻮﺍﺿﻌﻬﺎ‪ ،‬ﻭﺇﻋﻄﺎﺀ‬ ‫ﻛﻞ ﺫﻱ ﺣﻖ ﺣﻘﻪ‪ ،‬ﻭﺗﻨﺰﻳﻞ ﻛﻞ ﺷﺨﺺ ﻣﻨﺰﻟﺘﻪ)‪.(٢‬‬ ‫‪ ١٤٨‬ا '*اد  ) ل اﻹ ‪A‬‬ ‫ﺇﻥ ﺍﷲ ﻋﺎﺩﻝ ﺑﻤﻌﻨﻰ ﺃﻥ ﺃﻓﻌﺎﻟﻪ ﻛﻠﻬﺎ ﺣﺴﻨﺔ‪ ،‬ﻭﺃﻧﻪ ﻻ ﻳﻔﻌﻞ ﺍﻟﻘﺒﻴﺢ‪ ،‬ﻭﻻ ﻳﺨﻞ‬ ‫ﺑﻤﺎ ﻫﻮ ﻭﺍﺟﺐ ﻋﻠﻴﻪ‪ ،‬ﻭﻻ ﻳﺤﺎﺳﺐ ﺍﻟﻌﺒﺎﺩ ﺇﻻ ﻋﻠﻰ ﺃﻓﻌﺎﻟﻬﻢ‪ ،‬ﻭﻻ ﻳﻜﻠﻔﻬﻢ ﺇﻻ‬ ‫ﻣﺎ ﻳﻄﻴﻘﻮﻥ‪ ،‬ﻭﻻ ﻳﻜﻠﻔﻬﻢ ﺇﻻ ﻋﻦ ﺍﺳﺘﻄﺎﻋﺔ ﻭﺇﺭﺍﺩﺓ ﻭﺍﺧﺘﻴﺎﺭ‪.‬‬ ‫ﻭﻗﺪ ﺃﺟﻤﻊ ﺍﻟﻤﺴﻠﻤﻮﻥ ﻋﻠﻰ ﺃﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﺪﻝ‪ ،‬ﻭﻻ ﻳﻨﺴﺐ ﺇﻟﻴﻪ ﺍﻟﺠﻮﺭ‪ ،‬ﻭﻻ‬ ‫)‪ (١‬ﺍﻟﻤﻌﺠﻢ ﺍﻟﻮﺳﻴﻂ‪ ،‬ﻣﺠﻤﻊ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺩﺍﺭ ﺍﻟﻤﻌﺎﺭﻑﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﻁ ‪ ١٤٠٢ ،١‬ ‪١٤٠٣‬ﻫ‪١٩٧٣/‬ﻡ‪،‬‬ ‫ﻣﺎﺩﺓ )ﻋﺪﻝ(‪.‬‬ ‫)‪ (٢‬ﺍﻟﺠﺮﺟﺎﻧﻲ‪ :‬ﺍﻟﺘﻌﺮﻳﻔﺎﺕ‪ ،‬ﺹ ‪.١٢٨‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪268‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺃﻧﻪ ﻣﻦ ﺗﻤﺎﻡ ﻋﺪﻟﻪ‬ ‫‬‫ﻳﻮﺻﻒ ﺑﻪ‪ ،‬ﺳﻮﺍﺀ ﻓﻲ ﺃﺣﻜﺎﻣﻪ‪ ،‬ﺃﻭ ﻓﻲ ﺃﻓﻌﺎﻟﻪ‪ ،‬ﻭﻳﺮﻯ‬ ‫ﻣﺤﺎﺳﺒﺔ ﻋﺒﺎﺩﻩ ﺑﻤﺎ ﺍﻛﺘﺴﺒﻮﻩ ﺑﺎﺧﺘﻴﺎﺭﻫﻢ ﻣﻦ ﻏﻴﺮ ﺇﺟﺒﺎﺭ ﻋﻠﻴﻬﻢ ﻭﻻ ﻇﻠﻢ ﻟﻬﻢ‪.‬‬ ‫ﻭﻧﺴﺐ ﺑﻌﺾ ﺍﻟﻤﺘﻜﻠﻤﻴﻦ ﷲ ﺃﻭﺻﺎﻓﺎ ﻟﻴﺲ ﻓﻴﻬﺎ ﻋﺪﻝ‪ ،‬ﻓﻨﺴﺒﻮﺍ ﺇﻟﻴﻪ ﺃﻧﻪ ﺃﺟﺒﺮ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‬ ‫‬‫ﺍﻟﻌﺒﺎﺩ ﻋﻠﻰ ﺃﻓﻌﺎﻟﻬﻢ ﺛﻢ ﻋﺎﻗﺒﻬﻢ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺃﺩﺧﻠﻬﻢ ﺟﻬﻨﻢ‪ .‬ﻭﺣﺮﺹ‬ ‫ﻋﻠﻰ ﺗﻮﺿﻴﺢ ﻫﺬﺍ ﺍﻷﻣﺮ ﺣﺘﻰ ﻳﻨﻔﻮﺍ ﻋﻦ ﺍﷲ ﻓﻌﻞ ﺍﻟﻈﻠﻢﺗﻌﺎﻟﻰ ﺍﷲ ﻋﻦ ﺫﻟﻚ‬ ‫ﻛﺒﻴﺮﺍ‪.‬‬ ‫ﻋﻠﻮﺍ ‬ ‫‪‬‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﻳﻮﺳﻒ ﺍﻟﻘﺎﺿﻲ )ﺕ ‪٢٩٧‬ﻫ‪٩١٠/‬ﻡ(‪ :‬ﺃﺩﺭﻛﺖ ﺍﻟﻨﺎﺱ ﻳﻘﻮﻟﻮﻥ ﻓﻲ‬ ‫ﺍﻟﻘﺪﺭ‪ :‬ﺇﻥ ﺍﷲ ﺗﻌﺎﻟﻰﺍﺑﺘﺪﺃ ﺍﻟﺨﻠﻖ ﺑﺎﻟﻨﻌﻢ‪ ،‬ﻭﺟﻌﻞ ﻟﻬﻢ ﺍﻟﺴﻤﻊ ﻭﺍﻟﺒﺼﺮ ﻭﺍﻟﻌﻘﻮﻝ‬ ‫ﻭﺍﻷﻳﺪﻱ ﻭﺍﻷﺭﺟﻞ‪ ،‬ﻻ ﻳﻬﺘﺪﻱ ﻣﻬﺘﺪ ﺇﻻ ﺑﺘﻮﻓﻴﻖ ﻣﻦ ﺍﷲ‪ ،‬ﻭﺗﺴﺪﻳﺪﻩ‪ ،‬ﻭﻻ ﻳﻀﻞ‬ ‫ﺿﺎﻝ ﺇﻻ ﺑﺤﺠﺔ ﻣﻦ ﺍﷲ‪ ،‬ﻭﺗﻘﺪﻡ ﻋﻠﻴﻪ‪ ،‬ﻓﺎﻟﻤﺤﺴﻦ ﻣﻌﺎﻥ‪ ،‬ﻭﺍﻟﻤﺴﻲﺀ ﻣﺨﺬﻭﻝ‪،‬‬ ‫ﻧﻔﺴﺎ ﺇﻻ ﻭﺳﻌﻬﺎ‪ ،‬ﻭﺇﻻ ﻣﺎ ﺁﺗﺎﻫﺎ‪.‬‬ ‫ﻭﻋﻠﻢ ﺍﷲ ﺳﺎﺑﻖ ﻓﻲ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﻭﻟﻦ ﻳﻜﻠﻒ ﺍﷲ ‬ ‫ﻭﻟﻮ ﺃﻥ ﺍﷲ ﺷﺎﺀ ﺗﻌﺬﻳﺐ ﺃﻫﻞ ﺳﻤﺎﻭﺍﺗﻪ ﻭﺃﺭﺿﻪ ﻟﻌﺬﺑﻬﻢ‪ ،‬ﻭﻫﻮ ﻏﻴﺮ ﻇﺎﻟﻢ ﻟﻬﻢ‪،‬‬ ‫ﻋﺒﺪﺍ ﺃﻧﻔﻖ‬ ‫ﺧﻴﺮﺍ ﻟﻬﻢ ﻣﻦ ﺃﻋﻤﺎﻟﻬﻢ‪ ،‬ﻭﻟﻮ ﺃﻥ ‬ ‫ﺟﻤﻴﻌﺎ ﻟﻜﺎﻧﺖ ﺭﺣﻤﺘﻪ ‬ ‫‬‫ﻭﻟﻮ ﺭﺣﻤﻬﻢ‬ ‫ﺫﻫﺒﺎ ﻓﻲ ﺳﺒﻴﻞ ﺍﷲ ﻭﻟﻢ ﻳﺆﻣﻦ ﺑﺎﻟﻘﺪﺭ ﻣﺎ ﻗﺒﻠﻪ ﻣﻨﻪ؛ ﺣﺘﻰ ﻳﻌﻠﻢ ﺃﻥ‬ ‫ﻣﻞﺀ ﺍﻷﺭﺽ ‬ ‫ﻣﺎ ﺃﺻﺎﺑﻪ ﻟﻢ ﻳﻜﻦ ﻟﻴﺨﻄﺌﻪ‪ ،‬ﻭﺃﻥ ﻣﺎ ﺃﺧﻄﺄﻩ ﻟﻢ ﻳﻜﻦ ﻟﻴﺼﻴﺒﻪ)‪.(١‬‬ ‫ﻭﻟﺘﺄﻛﻴﺪ ﻫﺬﺍ ﺳﻨﻌﺮﺽ ﻟﻌﻼﻗﺔ ﺍﻟﻔﻌﻞ ﺍﻹﻟﻬﻲ ﺑﺎﻟﻔﻌﻞ ﺍﻹﻧﺴﺎﻧﻲ‪ ،‬ﻭﻧﺘﺤﺪﺙ‬ ‫ﻋﻦ ﺍﻟﺘﻜﻠﻴﻒ‪ ،‬ﻭﺍﻻﺳﺘﻄﺎﻋﺔ‪ ،‬ﻭﺍﻹﺭﺍﺩﺓ ﻭﺍﻻﺧﺘﻴﺎﺭ‪.‬‬ ‫‪ ١٤٩‬أ;)ل اﷲ @) (‬ ‫ﺗﺪﻭﺭ ﺃﻓﻌﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﻠﻰ ﻋﺸﺮﺓ ﺃﺻﻮﻝ‪ ،‬ﻭﻫﻲ‪ :‬ﺃﻥ ﺃﻓﻌﺎﻝ ﺍﻟﻌﺒﺎﺩ ﻣﺨﻠﻮﻗﺔ ﷲ‬ ‫ﺗﻌﺎﻟﻰ‪ ،‬ﻭﺃﻧﻬﺎ ﻣﻜﺘﺴﺒﺔ ﻟﻠﻌﺒﺎﺩ‪ ،‬ﻭﺃﻧﻬﺎ ﻣﺮﺍﺩﺓ ﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﺃﻧﻪ ﻣﺘﻔﻀﻞ ﺑﺎﻟﺨﻠﻖ‪ ،‬ﻭﺃﻥ‬ ‫ﻟﻪ ﺗﻜﻠﻴﻒ ﺍﻟﻌﻘﻼﺀ‪ ،‬ﻭﺃﻥ ﺇﻳﻼﻡ ﺍﻟﺒﺮﻱﺀ ﻋﺪﻝ ﻣﻨﻪ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﺃﻧﻪ ﻻ ﻳﺠﺐ ﻋﻠﻴﻪ‬ ‫)‪ (١‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٥٠‬‬ ‫‪269‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺃﺻﻞ ﺍﻟﻌﺪﻝ ﺍﻹﻟﻬﻲ‬ ‫ﺭﻋﺎﻳﺔ ﺍﻷﺻﻠﺢ‪ ،‬ﻭﺃﻧﻪ ﻻ ﻭﺍﺟﺐ ﺇﻻ ﺑﺎﻟﺸﺮﻉ‪ ،‬ﻭﺃﻥ ﺑﻌﺜﺔ ﺍﻷﻧﺒﻴﺎﺀ ﺟﺎﺋﺰﺓ‪ ،‬ﻭﺃﻥ ﻧﺒﻮﺓ‬ ‫ﻣﺤﻤﺪ ﮊ ﺛﺎﺑﺘﺔ ﻣﺆﻳﺪﺓ ﺑﺎﻟﻤﻌﺠﺰﺍﺕ)‪.(١‬‬ ‫‪  4@ ١٥٠‬اﷲ  ;)< !) ا )‪6‬د‬ ‫ﻳﺴﺘﺸﻬﺪ ﺍﻟﺸﻘﺼﻲ ﺑﺒﻌﺾ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﻟﺘﻲ ﺗﻨﺰﻩ ﺍﷲ ﻋﻦ ﻓﻌﻞ ﺍﻟﻤﻌﺎﺻﻲ‪،‬‬ ‫ﻭﻳﺬﻛﺮﻫﺎ ﻓﻲ ﻛﺘﺎﺑﻪ »ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ« ﻗﺎﺋﻼ‪» :‬ﻣﺎ ﻣﻦ ﻗﻮﻡ ﻳﻌﻤﻠﻮﻥ ﺑﺎﻟﻤﻌﺎﺻﻲ‬ ‫ﻭﻓﻴﻬﻢ ﺭﺟﻞ ﺃﻋﺰ ﻣﻨﻬﻢ ﻭﺃﻣﻨﻊ ﻻ ﻳﻐﻴﺮﻭﻥ ﺇﻻ ﻋﻠﻤﻬﻢ ﺍﷲ ‪ 8‬ﺑﻌﻘﺎﺏ ﺃﻭ ﻗﺎﻝ‪:‬‬ ‫ﺃﺻﺎﺑﻬﻢ ﻋﻘﺎﺏ«)‪.(٢‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺃﺑﺎ ﺣﻨﻴﻔﺔ )ﺕ ‪١٥٠‬ﻫ‪٧٦٧/‬ﻡ( ﺃﺭﺍﺩ ﺍﻟﺪﺧﻮﻝ ﻋﻠﻰ ﺟﻌﻔﺮ ﺑﻦ ﻣﺤﻤﺪ‬ ‫)ﺕ ‪١٤٨‬ﻫ‪٧٦٥/‬ﻡ(‪ ،‬ﻭﺇﺫﺍ ﺑﺸﺎﺏ ﻗﺪ ﺧﺮﺝ ﻣﻦ ﺟﻤﺎﻋﺔ ﺍﻟﺸﺒﺎﺏ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ‬ ‫ﺃﺑﻮ ﺣﻨﻴﻔﺔ‪ :‬ﻳﺎ ﻏﻼﻡ‪ .‬ﺍﻟﺬﻧﺐ ﻣﻦ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﺃﻡ ﻣﻦ ﺍﷲ ﻭﻣﻦ ﺍﻟﻌﺒﺪ‪ ،‬ﺃﻡ ﻣﻦ ﺍﻟﻌﺒﺪ؟‬ ‫ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﻐﻼﻡ‪ :‬ﺇﻥ ﻛﺎﻥ ﻣﻦ ﺍﷲ ﻓﻠﻴﺲ ﻣﻦ ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ‪ ،‬ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺬﻧﺐ‬ ‫ﻣﻨﻪ‪ ،‬ﻭﻳﻌﺎﻗﺐ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺬﻧﺐ ﻣﻦ ﺍﷲ‪ ،‬ﻭﻣﻦ ﺍﻟﻌﺒﺪ‪ ،‬ﻓﻘﺪ ﺃﺷﺮﻛﻪ ﻓﻴﻪ‪ ،‬ﻭﻫﻮ‬ ‫ﺍﻟﺸﺮﻳﻚ ﺍﻟﻘﻮﻱ ﻳﻘﺪﺭ ﻋﻠﻰ ﻣﻨﻊ ﺍﻟﺸﺮﻳﻚ ﺍﻟﻀﻌﻴﻒ‪ ،‬ﻟﻜﻦ ﺍﻟﺬﻧﺐ ﻣﻦ ﺍﻟﻌﺒﺪ‪ ،‬ﻓﺈﻥ‬ ‫ﻋﻔﺎ ﺍﷲ ﻋﻨﻪ ﻓﺒﻔﻀﻞ‪ ،‬ﻭﺇﻥ ﻋﺎﻗﺒﻪ ﻓﺒﻌﺪﻝ‪ ،‬ﻭﺍﻧﺼﺮﻑ ﺍﻟﻐﻼﻡ ﻣﻊ ﺍﻟﺼﺒﻴﺎﻥ ﻳﻠﻌﺐ‪،‬‬ ‫ﻓﺴﺄﻝ ﻋﻨﻪ ﺃﺑﻮ ﺣﻨﻴﻔﺔ‪ ،‬ﻓﻘﻴﻞ ﻟﻪ‪ :‬ﻫﺬﺍ ﻣﻮﺳﻰ ﺑﻦ ﺟﻌﻔﺮ )ﺕ ‪١٨٣‬ﻫ‪٧٩٩/‬ﻡ()‪.(٣‬‬ ‫ﻭﺭﻭﻱ ﻋﻦ ﺍﻷﺻﺒﻊ ﺑﻦ ﻧﺒﺎﺗﺔ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻟﻤﺎ ﺭﺟﻊ ﻋﻠﻲ ﺑﻦ ﺃﺑﻲ ﻃﺎﻟﺐ ‪ ƒ‬ﻣﻦ‬ ‫ﺻﻔﻴﻦ ﻗﺎﻡ ﻟﻪ ﺷﻴﺦ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺃﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ‪ .‬ﺃﺧﺒﺮﻧﺎ ﻋﻦ ﺳﻴﺮﻧﺎ ﺇﻟﻰ ﺍﻟﺸﺎﻡ‪ ،‬ﺃﻫﻮ‬ ‫ﺑﻘﻀﺎﺀ ﺍﷲ ﻭﻗﺪﺭﻩ‪ ،‬ﻓﻘﺎﻝ ﻋﻠﻲ‪ :‬ﻭﺍﻟﺬﻱ ﻓﻠﻖ ﺍﻟﺤﺒﺔ‪ ،‬ﻭﺑﺮﺃ ﺍﻟﻨﺴﻤﺔ ﻣﺎ ﻭﻃﺌﻨﺎ ﻣﻮﻃ ﺌﺎ‪،‬‬ ‫ﻭﺍﺩﻳﺎ‪ ،‬ﻭﻻ ﻋﻠﻮﻧﺎ ﻗﻠﻌﺔ‪ ،‬ﺇﻻ ﺑﻘﻀﺎﺀ ﻭﻗﺪﺭ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﺸﻴﺦ‪ :‬ﺃﺣﺘﺴﺐ‬ ‫ﻭﻻ ﻫﺒﻄﻨﺎ ‬ ‫)‪ (١‬ﺍﻟﺠﻴﻄﺎﻟﻲ‪ :‬ﻗﻨﺎﻃﺮ ﺍﻟﺨﻴﺮﺍﺕ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٢١‬‬ ‫)‪ (٢‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٣٨‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.١١٦‬‬ ‫‬‫)‪ (٣‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٥٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪270‬‬ ‫ﻋﻨﺎﺋﻲ‪ ،‬ﻓﻼ ﺃﺭﻯ ﻣﻦ ﺍﻷﺟﺮ ﺷﻴ ﺌﺎ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﻋﻠﻲ‪ :‬ﺑﻞ ﺃﻳﻬﺎ ﺍﻟﺸﻴﺦ؛ ﻟﻘﺪ ﻋﻈﻢ ﺍﷲ‬ ‫ﺃﺟﺮﻛﻢ ﻓﻲ ﻣﺴﻴﺮﻛﻢ‪ ،‬ﻭﺃﻧﺘﻢ ﺳﺎﺋﺮﻭﻥ‪ ،‬ﻭﻓﻲ ﻣﻨﺼﺮﻓﻜﻢ ﻭﺃﻧﺘﻢ ﻣﻨﺼﺮﻓﻮﻥ‪ ،‬ﻭﻟﻢ‬ ‫ﺗﻜﻮﻧﻮﺍ ﻓﻲ ﺷﻲﺀ ﻣﻦ ﺣﺎﻻﺗﻜﻢ ﻣﻜﺮﻫﻴﻦ‪ ،‬ﻭﻻ ﺇﻟﻴﻬﺎ ﻣﻀﻄﺮﻳﻦ‪.‬‬ ‫ﻓﻘﺎﻝ ﺍﻟﺸﻴﺦ‪ :‬ﻛﻴﻒ ﻟﻢ ﻧﻜﻦ ﻣﻀﻄﺮﻳﻦ‪ ،‬ﻭﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ ﺳﺎﻗﻨﺎ‪ ،‬ﻭﻋﻨﻬﻤﺎ ﻛﺎﻥ‬ ‫ﻻﺯﻣﺎ‪،‬‬ ‫‬‫ﻗﻀﺎﺀ‬ ‫‬‫ﻣﺴﻴﺮﻧﺎ‪ ،‬ﻭﺍﻧﺼﺮﺍﻓﻨﺎ‪ .‬ﻓﻘﺎﻝ ﻋﻠﻲ‪ :‬ﻭﻳﻠﻚ ﺃﻳﻬﺎ ﺍﻟﺸﻴﺦ!! ﻟﻌﻠﻚ ﻇﻨﻨﺖ‬ ‫ﺣﺎﺗﻤﺎ‪ ،‬ﻟﻮ ﻛﺎﻥ ﻛﺬﻟﻚ ﻟﺒﻄﻞ ﺍﻟﺜﻮﺍﺏ ﻭﺍﻟﻌﻘﺎﺏ‪ ،‬ﻭﺍﻟﻮﻋﺪ ﻭﺍﻟﻮﻋﻴﺪ‪ ،‬ﻭﺍﻷﻣﺮ‬ ‫‬‫ﻭﻗﺪﺭﺍ‬ ‫‬ ‫ﻭﺍﻟﻨﻬﻲ‪ ،‬ﻭﻟﻢ ﺗﻜﻦ ﻻﺋﻤﺔ ﻋﻠﻰ ﻣﺬﻧﺐ‪ ،‬ﻭﻻ ﻣﺤﻤﺪﺓ ﻟﻤﺤﺴﻦ‪ ،‬ﺗﻠﻚ ﻣﻘﺎﻟﺔ ﻋﺒﺪﺓ‬ ‫ﺍﻷﻭﺛﺎﻥ‪ ،‬ﻭﺟﻨﺪ ﺍﻟﺸﻴﻄﺎﻥ‪ ،‬ﻭﺃﻋﺪﺍﺀ ﺍﻟﺮﺣﻤﻦ‪ ،‬ﻭﺷﻬﻮﺩ ﺍﻟﺮﻓﻪ‪ ،‬ﻭﺃﻫﻞ ﺍﻟﻌﻤﻰ ﻋﻦ‬ ‫ﺍﻟﺼﻮﺍﺏ‪ ،‬ﻭﻫﻢ ﻗﺪﺭﻳﺔ ﻫﺬﻩ ﺍﻷﻣﺔ ﻭﻣﺠﻮﺳﻬﺎ‪.‬‬ ‫ﻣﻐﻠﻮﺑﺎ‪،‬‬ ‫‬‫ﻌﺺ‬ ‫ﻳﺴﻴﺮﺍ‪ ،‬ﻭﻟﻢ ﻳ ‬ ‫‬‫ﺗﺨﻴﻴﺮﺍ‪ ،‬ﻭﻛﻠﻒ‬ ‫‬‫ﺗﺨﻴﻴﺮﺍ‪ ،‬ﻭﻧﻬﻰ‬ ‫‬‫ﺇﻥ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﺃﻣﺮ‬ ‫ﻣﻜﺮﻫﺎ‪ ،‬ﻭﻟﻢ ﻳﺮﺳﻞ ﺍﻟﺮﺳﻞ ﻋﺒ ﺜﺎ‪ ،‬ﻭﻟﻢ ﻳﺨﻠﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻭﻣﺎ‬ ‫‬‫ﻭﻟﻢ ﻳﻄﻊ‬ ‫ﺑﻴﻨﻬﻤﺎ ﺑﺎﻃﻼ‪ ،‬ﺫﻟﻚ ﻇﻦ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ‪ ،‬ﻓﻮﻳﻞ ﻟﻠﺬﻳﻦ ﻛﻔﺮﻭﺍ ﻣﻦ ﺍﻟﻨﺎﺭ‪.‬‬ ‫ﻣﺴﺮﻭﺭﺍ‪ ،‬ﻭﻫﻮ ﻳﻘﻮﻝ‪:‬‬ ‫‬‫ﻓﻨﻬﺾ ﺍﻟﺸﻴﺦ‬ ‫ﺍﻟﺮﺣﻤﻦ ﺭﺿﻮﺍ ﻧﺎ‬ ‫ٰ‬‫ﻳﻮﻡ ﺍﻟﻨ‪‬ﺸﻮﺭﻣﻦ‬ ‫‬‫ﺍﻹﻣﺎﻡ ﺍﻟﺬﻱ ﻧﺮﺟﻮ ﺑﻄﺎﻋﺘﻪ‬‫‬‫ﺃﻧﺖ‬ ‫‬ ‫‬ ‫ﺟﺰﺍﻙ ﺭ ‪‬ﺑﻚ ﻋﻨﺎ ﻓﻴﻪ ﺇﺣﺴﺎ ﻧﺎ‬‫ﺖ ﻣﻦ ﺩﻳﻨﻨﺎ ﻣﺎ ﻛﺎ ﻥ ﻣﻠﺘﺒ ﺴﺎ‬ ‫ﺃﻭﺿ ﺤ ‬ ‫‬ ‫ﻭﻣﻌﻨﻰ ﻛﻼﻡ ﻋﻠﻲ‪ :‬ﺃﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﻟﻢ ﻳﺠﺒﺮ ﻋﺒﺎﺩﻩ ﻋﻠﻰ ﻃﺎﻋﺔ‪ ،‬ﻭﻻ ﻣﻌﺼﻴﺔ‪،‬‬ ‫ﻭﻟﻢ ﺗﻜﻦ ﻃﺎﻋﺔ ﺍﻟﻤﻄﻴﻊ ﻋﻠﻰ ﻛﺮﻩ ﻭﻻ ﺟﺒﺮ‪ ،‬ﻭﻻ ﻣﻌﺼﻴﺔ ﺍﻟﻌﺎﺻﻲ ﻋﻠﻰ ﻏﻠﺒﺔ)‪.(١‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ :‬ﺇﻥ‬ ‫‬‫ﻭﻳﺬﻛﺮ ﺍﻟﺸﻘﺼﻲ ﻗﻮﻝ ﺃﻫﻞ ﺍﻻﺳﺘﻘﺎﻣﺔ ﻣﻦ ﺃﻣﺔ ﻣﺤﻤﺪ ﮊ ‬ ‫ﺍﷲ ﺗﻌﺎﻟﻰ ﺧﻠﻖ ﺍﻟﻄﺎﻋﺔ ﻭﺍﻟﻤﻌﺼﻴﺔ‪ ،‬ﻭﺃﻣﺮ ﺑﺎﻟﻄﺎﻋﺔ‪ ،‬ﻭﻧﻬﻰ ﻋﻦ ﺍﻟﻤﻌﺼﻴﺔ‪ ،‬ﻭﻋﻠﻢ‬ ‫ﻣﻦ ﻳﻌﻤﻞ ﺑﺎﻟﻄﺎﻋﺔ ﻭﺍﻟﻤﻌﺼﻴﺔ‪ ،‬ﻓﻨﻔﺬ ﻋﻠﻢ ﺍﷲ ﻛﻤﺎ ﻋﻠﻢ‪ ،‬ﻭﺃﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﻣﺎ ﺃﺟﺒﺮ‬ ‫ﺃﺣﺪﺍ ﻋﻠﻰ ﻃﺎﻋﺔ‪ ،‬ﻭﻻ ﻋﻠﻰ ﻣﻌﺼﻴﺔ‪ ،‬ﻭﻟﻜﻦ ﺃﻣﺮ ﺑﺎﻟﻄﺎﻋﺔ ﻭﺃﺣﺒﻬﺎ ﻭﺭﺿﻴﻬﺎ‪ ،‬ﻓﻤﻦ‬ ‫‬ ‫)‪ (١‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٣٣٨‬ ‪.٣٣٩‬‬ ‫‪271‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺃﺻﻞ ﺍﻟﻌﺪﻝ ﺍﻹﻟﻬﻲ‬ ‫ﻋﻤﻞ ﺑﻬﺎﻓﺒﻌﻠﻢ ﺍﷲ‪ ،‬ﻭﺍﷲ ﺍﻟﻤﺎ ‪‬ﻥ ﻋﻠﻴﻪ ﺑﻬﺎ‪ ،‬ﻭﻧﻬﻰ ﻋﻦ ﺍﻟﻤﻌﺼﻴﺔ‪ ،‬ﻭﺃﺑﻐﻀﻬﺎ‬ ‫ﻭﻛﺮﻫﻬﺎ‪ ،‬ﻓﻤﻦ ﻋﻤﻞ ﺑﻬﺎﻓﺒﻌﻠﻢ ﺍﷲ‪ ،‬ﻭﷲ ﺍﻟﺤﺠﺔ ﻋﻠﻴﻪ‪.‬‬ ‫ﻭﺳﺄﻝ ﺭﺟﻞ ﺟﻌﻔﺮ ﺑﻦ ﻣﺤﻤﺪ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻫﻞ ﺍﻟﻌﺒﺎﺩ ﻣﺠﺒﻮﺭﻭﻥ ﻋﻠﻰ ﺍﻟﻌﻤﻞ؟‬ ‫ﻓﻘﺎﻝ‪ :‬ﺇﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﺃﻋﺪﻝ ﻣﻦ ﺃﻥ ﻳﺠﺒﺮ ﻋﺒﺎﺩﻩ ﻋﻠﻰ ﺍﻟﻤﻌﺎﺻﻲ ﺛﻢ ﻳﻌﺎﻗﺒﻬﻢ ﻋﻠﻴﻬﺎ‪.‬‬ ‫ﺃﻋﺰ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﻓﻲ ﻣﻠﻜﻪ ﺳﻠﻄﺎﻥ‪ .‬ﻗﺎﻝ‪ :‬ﻓﻜﻴﻒ‬ ‫ﻗﺎﻝ‪ :‬ﻓﻤﻔﻮﺽ ﺇﻟﻴﻬﻢ؟ ﻗﺎﻝ‪ :‬ﻫﻮ ‬ ‫ﻫﻮ؟ ﻗﺎﻝ‪ :‬ﻫﻮ ﺃﻣﺮ ﺑﻴﻦ ﺃﻣﺮﻳﻦ ﻻ ﺟﺒﺮ‪ ،‬ﻭﻻ ﺗﻔﻮﻳﺾ)‪.(١‬‬ ‫ﻓﺈﻥ ﻗﺎﻝ ﻗﺎﺋﻞ‪ :‬ﺇﻥ ﺍﷲ ﻗﻀﻰ ﺍﻟﻤﻌﺼﻴﺔ ﻋﻠﻰ ﺍﻟﻌﺒﺪ؛ ﻗﻴﻞ ﻟﻪ‪ :‬ﻧﻌﻢ‪ .‬ﺧﻠﻖ‬ ‫ﺍﻟﻤﻌﺼﻴﺔ ﻣﻦ ﻣﻜﺘﺴﺒﻬﺎ‪ ،‬ﻭﻧﻬﺎﻩ ﻋﻨﻬﺎ‪ ،‬ﻭﺧﻠﻖ ﺍﻟﻄﺎﻋﺔ‪ ،‬ﻭﺃﻣﺮ ﺑﻬﺎ‪ ،‬ﻭﺣﺚ ﻋﻠﻴﻬﺎ‪،‬‬ ‫ﻓﺈﻥ ﻗﺎﻝ‪ :‬ﻗﻀﻰ ﻋﻠﻴﻪ ﺍﻟﻜﻔﺮ‪ ،‬ﺛﻢ ﻋﺬﺑﻪ ﺑﻤﺎ ﻗﻀﺎﻩ ﻋﻠﻴﻪﻗﻴﻞ ﻟﻪ‪ :‬ﺇﻥ ﺍﻟﻘﻀﺎﺀ‬ ‫ﻣﺬﻣﻮﻣﺎ‪،‬‬ ‫‬‫ﻗﺒﻴﺤﺎ‬ ‫‬‫ﻳﻨﺼﺮﻑ ﻋﻠﻰ ﻭﺟﻮﻩ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﻘﺎﻝ‪ :‬ﺇﻧﻪ ﺧﻠﻖ ﺍﻟﻜﻔﺮ ﻣﻦ ﺍﻟﻜﺎﻓﺮ‬ ‫ﺍﺿﻄﺮﺍﺭﺍ‪ ،‬ﻭﻻ ﺃﻣﺮ ﺑﻪ‪ ،‬ﻭﻻ‬ ‫‬‫ﻭﻻ ﺗﻘﻮﻝ‪ :‬ﺇﻧﻪ ﻗﻀﺎﻩ ﻋﻠﻴﻪ ﺑﻤﻌﻨﻰ‪ :‬ﺃﺟﺒﺮﻩ ﻋﻠﻰ ﻓﻌﻠﻪ‬ ‫ﺭﺿﻴﻪ ﻣﻨﻪ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻭﻓﺪ ﻧﺠﺮﺍﻥ ﻗﺎﻟﻮﺍ ﻟﻠﻨﺒﻲ ﮊ ‪ :‬ﻳﻜﺘﺐ ﺍﷲ ﻋﻠﻴﻨﺎ ﺍﻟﺬﻧﺐ ﺛﻢ ﻳﻌﺬﺑﻨﺎ‪،‬‬ ‫ﻓﺄﻧﺰﻝ ﺍﷲ ﺗﻌﺎﻟﻰ ﻗﻮﻟﻪ‪] ﴾ Å Ä Ã Â Á À ﴿ :‬ﺍﻷﻧﺒﻴﺎﺀ‪.(٢)[٢٣ :‬‬ ‫ﻓﺎﷲ ﺗﻌﺎﻟﻰ ﻳﺨﻠﻖ ﺍﻟﻄﺎﻋﺔ ﻭﺍﻟﻤﻌﺼﻴﺔ‪ ،‬ﻭﻳﻘﺪﺭﻫﻤﺎ‪ ،‬ﻭﺍﻟﻌﺒﻴﺪ ﻣﻜﺘﺴﺒﻮﻫﻤﺎ؛ ﻓﻤﻦ‬ ‫ﺃﻃﺎﻉ ﺍﷲ ﻓﺒﺘﻮﻓﻴﻖ ﺍﷲ ﻟﻪ ﻭﺗﺄﻳﻴﺪﻩ‪ ،‬ﻭﻧﺼﺮﻩ‪ ،‬ﻭﻣ ﻨﻪ ﻋﻠﻴﻪ‪ ،‬ﻭﺗﺴﺪﻳﺪﻩ؛ ﻓﺎﷲ ﺗﻌﺎﻟﻰ ﻫﻮ‬ ‫ﺍﻟﻌﺎﻟﻢ ﺑﻌﻤﻠﻪ ﻗﺒﻞ ﺃﻥ ﻳﺨﻠﻘﻪ‪ ،‬ﻭﻳﺨﻠﻖ ﻋﻤﻠﻪ‪.‬‬ ‫ﻭﻣﻦ ﻋﺼﻰ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻓﺒﺈﺟﺎﺑﺘﻪ ﺩﻋﻮﺓ ﺍﻟﺸﻴﻄﺎﻥ ﻟﻪ‪ ،‬ﻭﻭﺳﻮﺳﺘﻪ ﻟﻪ‪ ،‬ﻭﺗﺴﻮﻳﻞ‬ ‫ﻧﻔﺴﻪ‪ ،‬ﻭﺍﺗﺒﺎﻋﻪ ﻫﻮﺍﻫﺎ‪ ،‬ﻭﺍﺧﺘﻴﺎﺭﻩ ﺳﻮﺀ ﻋﻤﻠﻪ‪ ،‬ﻭﷲ ﺍﻟﺤﺠﺔ ﻋﻠﻴﻪ‪ ،‬ﻭﻫﺬﺍ ﺳﺮ ﺍﷲ‬ ‫ﺍﻟﻌﻈﻴﻢ ﺍﻟﺬﻱ ﻻ ﻳﻌﻠﻤﻪ ﺇﻻ ﻫﻮ‪ ،‬ﻭﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪9 8 7 6 5 ﴿ :‬‬ ‫)‪ (١‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٣٩‬‬ ‫)‪ (٢‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٣٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪272‬‬ ‫‪] ﴾ ; :‬ﺍﻟﺘﻐﺎﺑﻦ‪ ،[٢ :‬ﻓﻠﻴﺲ ﻟﻤﺨﻠﻮﻕ ﻓﻲ ﻋﻠﻢ ﺍﷲ‪ ،‬ﻭﻗﻀﺎﺋﻪ‪ ،‬ﻭﻗﺪﺭﻩ‬ ‫ﻧﻈﺮ‪،‬‬ ‫ﻭﻻ ﺣﺠﺔ‪ .‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪] ﴾ È Ç Æ Å ﴿ :‬ﺍﻟﺒﻘﺮﺓ‪.[١٠٥ :‬‬ ‫ﻓﻌﻠﻰ ﺍﻟﻌﺒﺪ ﺃﻥ ﻳﻤﺘﺜﻞ ﺃﻣﺮ ﺍﷲ ﻭﻧﻬﻴﻪ‪ ،‬ﻭﻳﺮﺿﻰ ﺑﺤﻜﻤﻪ‪ ،‬ﻭﻳﺘﺄﺩﺏ ﺑﺘﺄﺩﻳﺒﻪ ﻓﻲ‬ ‫ﺟﻤﻴﻊ ﺃﻣﻮﺭﻩ‪ ،‬ﻭﺍﷲ ﺗﻌﺎﻟﻰ ﻻ ﻳﻈﻠﻢ ﺍﻟﻨﺎﺱ ﺷﻴ ﺌﺎ؛ ﻭﻟﻜﻦ ﺍﻟﻨﺎﺱ ﺃﻧﻔﺴﻬﻢ ﻳﻈﻠﻤﻮﻥ‪.‬‬ ‫ﻭﻳﻮﺟﺪ ﻓﻲ ﺑﻌﺾ ﺍﻵﺛﺎﺭ ﺃﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﻗﺎﻝ‪» :‬ﺃﻧﺎ ﺍﷲ ﻻ ﺇﻟﻪ ﺇﻻ ﺃﻧﺎ‪ ،‬ﺧﻠﻘﺖ‬ ‫ﺍﻟﺨﻴﺮ ﻭﻗﺪ ﺭﺗﻪ؛ ﻓﻄﻮﺑﻰ ﻟﻤﻦ ﺧﻠﻘﺘﻪ ﻟﻠﺨﻴﺮ‪ ،‬ﻭﻗﺪ ﺭﺗﻪ ﻋﻠﻰ ﻳﺪﻳﻪ‪ ،‬ﺃﻧﺎ ﺍﷲ ﻻ ﺇﻟﻪ ﺇﻻ‬ ‫ﺃﻧﺎ‪ ،‬ﺧﻠﻘﺖ ﺍﻟﺸﺮ ﻭﻗﺪ ﺭﺗﻪ‪ ،‬ﻓﻮﻳﻞ ﻟﻤﻦ ﺧﻠﻘﺘﻪ ﻟﻠﺸﺮ‪ ،‬ﻭﻗﺪ ﺭﺗﻪ ﻋﻠﻰ ﻳﺪﻳﻪ؛ ﻓﺈﻧﻲ‬ ‫ﻻ ﺃﺳﺄﻝ ﻋﻤﺎ ﺃﻓﻌﻞ‪ ،‬ﻭﻫﻢ ﻳﺴﺄﻟﻮﻥ«)‪.(١‬‬ ‫‬ ‫وا‪e‬ﻼ‪3‬‬ ‫‪ ١٥١‬ا ‪L N8DF‬‬ ‫ﺍﻟﺘﻜﻠﻴﻒ ﻓﻲ ﺍﻟﻠﻐﺔ ﻳﻌﻨﻲ‪ :‬ﻣﺎ ﻳﺸﻖ ﻋﻠﻰ ﺍﻟﻨﻔﺲ‪ .‬ﻭﻓﻲ ﺍﻟﺸﺮﻉ‪ :‬ﺍﻹﻟﺰﺍﻡ‬ ‫ﻭﺍﻹﻳﺠﺎﺏ ﻟﻠﻔﺮﺍﺋﺾ ﻋﻠﻰ ﺍﻟﺒﺎﻟﻎ ﺍﻟﻌﺎﻗﻞ‪ ،‬ﺑﻌﺪ ﻗﻴﺎﻡ ﺍﻟﺤﺠﺔ ﻋﻠﻴﻪ ﺑﻬﺎ‪ ،‬ﻓﻴﺪﺧﻞ‬ ‫ﺗﺤﺖ ﺍﻟﻔﺮﺍﺋﺾ ﻣﺎ ﻭﺟﺐ ﺍﻋﺘﻘﺎﺩﻩ ﻭﻓﻌﻠﻪ‪ ،‬ﻭﻣﺎ ﻭﺟﺐ ﺍﺟﺘﻨﺎﺑﻪ ﻭﺗﺮﻛﻪ‪ ،‬ﻓﺈﻥ ﺗﺮﻙ‬ ‫ﺍﻟﻤﺤﻈﻮﺭﺍﺕ ﻓﺮﻳﻀﺔ ﻛﻌﻤﻞ ﺍﻟﻮﺍﺟﺒﺎﺕ)‪.(٢‬‬ ‫ﻭﺍﻟﺘﻜﻠﻴﻒ ﻋﻠﻰ ﻣﻌﻨﻴﻴﻦ؛ ﺃﻭﻟﻬﻤﺎ‪ :‬ﻣﻌﻨﻰ ﻳﺠﻮﺯ ﺇﺿﺎﻓﺘﻪ ﺇﻟﻰ ﺍﷲ ‪ ، 8‬ﻭﻣﻌﻨﻰ‬ ‫ﻻ ﻳﺠﻮﺯ‪ ،‬ﻓﺎﻟﺬﻱ ﻳﺠﻮﺯ ﻫﻮ ﺍﻷﻣﺮ‪ ،‬ﻭﻫﻮ ﺗﻜﻠﻴﻔﻪ ‪ 8‬ﻋﺒﺎﺩﻩ ﺃﻭﺍﻣﺮﻩ ﻭﻧﻮﺍﻫﻴﻪ‪،‬‬ ‫ﻃﺎﻋﺎﺗﻪ ﻭﻓﺮﺍﺋﻀﻪ ﺣﺴﺐ ﻃﺎﻗﺘﻬﻢ‪.‬‬ ‫ﻭﺍﻟﻤﻌﻨﻰ ﺍﻟﺬﻱ ﻻ ﻳﺠﻮﺯ ﺇﻧﺰﺍﻝ ﺍﻟﻤﻜﻠﻒ ﺣﺎﺟﺘﻪ ﺑﺎﻟﻤﻜﻠ‪‬ﻒ‪ ،‬ﻭﻫﺬﺍ ﻏﻴﺮ ﺟﺎﺋﺰ‬ ‫ﻋﻠﻰ ﺍﷲ ‪ 8‬ﺃﻥ ﻳﻜﻮﻥ ﺗﻜﻠﻴﻔﻪ ﺍﻟﻌﺒﺎﺩ ﻟﺤﺎﺟﺔ ﻟﻪ ﺇﻟﻰ ﻣﺎ ﻳﻜﻠﻔﻬﻢ‪ ،‬ﺇﺫ ﻛﺎﻥ ﺍﷲ ﻏﻨ ‪‬ﻴﺎ‬ ‫ﻛﺒﻴﺮﺍ‪.‬‬ ‫ﻋﻦ ﺟﻤﻴﻊ ﻣﺎ ﺧﻠﻖ‪ ،‬ﻭﻛ ‪‬ﻞ ﺇﻟﻴﻪ ﻣﺤﺘﺎﺝ ﻣﻔﺘﻘﺮ‪ ،‬ﺗﻌﺎﻟﻰ ﺍﷲ ‪‬‬ ‫ﻋﻠﻮﺍ ‬ ‫)‪ (١‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٤٤‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٨٤٩‬‬ ‫‬‫ﻭﺃﻳﻀﺎ‪ :‬ﻣﻌﺠﻢ ﺍﺻﻄﻼﺣﺎﺕ‬ ‫‬‫)‪ (٢‬ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.١٥٥‬‬ ‫‪273‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺃﺻﻞ ﺍﻟﻌﺪﻝ ﺍﻹﻟﻬﻲ‬ ‫ﻭﻳﻘﺎﻝ ﻋﻠﻰ ﻣﻦ ﻛﻠﻔﻪ ﻫﺬﺍ ﺍﻷﻣﺮ ﺃﻱ ﻣﺸﻘﺔ‪ .‬ﻭﻣﻦ ﻫﺬﺍ ﺍﻟﻤﻌﻨﻰ ﻳﻘﺎﻝ‪ :‬ﺗﻜﻠﻒ‬ ‫ﻓﻼﻥ ﻹﺧﻮﺍﺗﻪ ﺍﻟﻜﻠﻒ‪ ،‬ﻭﺗﻜﻠﻒ ﻟﻬﻢ ﻣﺎ ﻋﺠﺰﻭﺍ ﻋﻨﻪ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﻣﺎ ﻋﻠﻴﻚ ﻓﻲ ﻫﺬﺍ‬ ‫ﺍﻷﻣﺮ ﻛﻠﻪ ﻛﻠﻔﺔ‪ ،‬ﺃﻱ‪ :‬ﺗﺤﻤﻞ ﺛﻘﻼ)‪.(١‬‬ ‫‪ ١٥٢‬أ‪?n‬م ا ‪N8DF‬‬ ‫ﻳﻨﻘﺴﻢ ﺍﻟﺘﻜﻠﻴﻒ ﻋﺪﺓ ﺗﻘﺴﻴﻤﺎﺕ‪ ،‬ﻭﻣﻨﻬﺎ‪ :‬ﺗﻘﺴﻴﻢ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﻤﻜﻠﻒ‪ ،‬ﻭﺗﻘﺴﻴﻢ‬ ‫ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﻤﺼﺪﺭ‪.‬‬ ‫ﺃﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﻤﻜﻠﻒ‪:‬‬ ‫ﻭﺍﻟﺘﻜﻠﻴﻒ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﻤﻜﻠﻒ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ‪ :‬ﻗﺴﻢ ﺃﻣﺮ ﺍﻟﻤﻜﻠﻔﻮﻥ‬ ‫ﺑﺎﻋﺘﻘﺎﺩﻩ‪ ،‬ﻭﻗﺴﻢ ﺃﻣﺮﻭﺍ ﺑﻔﻌﻠﻪ‪ ،‬ﻭﻗﺴﻢ ﺃﻣﺮﻭﺍ ﺑﺎﻟﻜﻒ ﻋﻨﻪ‪.‬‬ ‫ﻓﻤﺎ ﺃﻣﺮﻭﺍ ﺑﺎﻋﺘﻘﺎﺩﻩ ﻗﺴﻤﺎﻥ‪ :‬ﻗﺴﻢ ﺇﺛﺒﺎﺕ‪ ،‬ﻭﻗﺴﻢ ﻧﻔﻲ)‪ .(٢‬ﻓﺄﻣﺎ ﺍﻹﺛﺒﺎﺕ‪:‬‬ ‫ﻓﺈﺛﺒﺎﺕ ﺗﻮﺣﻴﺪﻩ‪ ،‬ﻭﺗﺼﺪﻳﻖ ﺭﺳﻮﻟﻪ ﮊ ﺑﻤﺎ ﺟﺎﺀ ﺑﻪ‪ .‬ﻭﺃﻣﺎ ﺍﻟﻨﻔﻲ‪ :‬ﻓﻨﻔﻲ ﺍﻟﺼﺎﺣﺒﺔ‬ ‫ﻭﺍﻟﻮﻟﺪ ﻭﺍﻷﺷﺒﺎﻩ‪ ،‬ﻭﺍﻟﺤﺎﺟﺔ ﻭﺍﻟﻘﺒﺎﺋﺢ ﺃﺟﻤﻊ ﻋﻨﻪ‪ ،‬ﻭﻫﺬﺍﻥ ﺍﻟﻘﺴﻤﺎﻥ ﻫﻤﺎ ﺃﻭﻝ‬ ‫ﻣﺎ ﻛﻠﻒ ﺑﻬﻤﺎ ﺍﻟﻌﺎﻗﻞ‪.‬‬ ‫ﻭﻣﺎ ﺃﻣﺮﻫﻢ ﺍﷲ ﺑﻔﻌﻠﻪ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ‪ :‬ﻗﺴﻢ ﻋﻠﻰ ﺃﺑﺪﺍﻧﻬﻢ‪ ،‬ﻛﺎﻟﺼﻼﺓ ﻭﺍﻟﺼﻴﺎﻡ‪،‬‬ ‫ﻭﻗﺴﻢ ﻋﻠﻰ ﺃﻣﻮﺍﻟﻬﻢ ﻛﺎﻟﺰﻛﺎﺓ ﻭﺍﻟﻜﻔﺎﺭﺍﺕ‪ ،‬ﻭﻗﺴﻢ ﻋﻠﻰ ﺃﺑﺪﺍﻧﻬﻢ ﻭﺃﻣﻮﺍﻟﻬﻢ ﻛﺎﻟﺤﺞ‬ ‫ﻭﺍﻟﺠﻬﺎﺩ‪.‬‬ ‫ﻭﻣﺎ ﺃﻣﺮﻫﻢ ﺑﺎﻟﻜﻒ ﻋﻨﻪ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ‪ :‬ﻗﺴﻢ ﻹﺣﻴﺎﺀ ﻧﻔﻮﺳﻬﻢ‪ ،‬ﻛﻨﻬﻴﻪ ﻋﻦ‬ ‫ﺍﻟﻘﺘﻞ‪ ،‬ﻭﺃﻛﻞ ﺍﻟﺨﺒﺎﺋﺚ ﻭﺍﻟﺴﻤﻮﻡ‪ ،‬ﻭﻣﺎ ﻳﺆﺩﻱ ﺇﻟﻰ ﻓﺴﺎﺩ ﺃﺑﺪﺍﻧﻬﻢ ﻭﺃﺩﻳﺎﻧﻬﻢ‪ .‬ﻭﻗﺴﻢ‬ ‫ﻹﻳﻼﻓﻬﻢ ﻭﺇﺻﻼﺡ ﺫﺍﺕ ﺑﻴﻨﻬﻢ‪ ،‬ﻛﻨﻬﻴﻪ ﺗﻌﺎﻟﻰ ﻋﻦ ﺍﻟﻐﻀﺐ‪ ،‬ﻭﺍﻟﻈﻠﻢ‪ ،‬ﻭﺍﻟﺒﻐﺾ‪،‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٧٣‬‬ ‫‬‫)‪ (١‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٢٧٨‬‬ ‫)‪ (٢‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٢٨٠‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪274‬‬ ‫ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ‪ .‬ﻭﻗﺴﻢ ﻟﺤﻔﻆ ﺃﻧﺴﺎﺑﻬﻢ‪ ،‬ﻭﺗﻌﻈﻴﻢ ﻣﺤﺎﺭﻣﻬﻢ‪ ،‬ﻛﻨﻬﻴﻪ ﺗﻌﺎﻟﻰ ﻋﻦ‬ ‫ﺍﻟﺰﻧﻰ‪ ،‬ﻭﻧﻜﺎﺡ ﺫﺍﺕ ﺍﻟﻤﺤﺎﺭﻡ‪.‬‬ ‫ﺏﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﻤﺼﺪﺭ‪:‬‬ ‫ﻳﻨﻘﺴﻢ ﺍﻟﺘﻜﻠﻴﻒ ﺑﺎﻋﺘﺒﺎﺭ ﻣﺼﺪﺭﻩ ﺇﻟﻰ ﺗﻜﻠﻴﻒ ﻋﻘﻠﻲ ﻭﺗﻜﻠﻴﻒ ﻧﻘﻠﻲ‪.‬‬ ‫ﻭﻃﺮﻳﻖ ﺍﻟﻌﻘﻞ ﻳﻨﻘﺴﻢ ﻗﺴﻤﻴﻦ‪:‬‬ ‫ﺃﺣﺪﻫﻤﺎ‪ :‬ﻣﻌﺮﻓﺔ ﺍﷲ ﺗﻌﺎﻟﻰ ﺃﻧﻪ ﻭﺍﺣﺪ‪ ،‬ﻭﻋﺎﻟﻢ‪ ،‬ﻭﻗﺎﺩﺭ‪ ،‬ﻭﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﻓﻌﻠﻰ‬ ‫ﺍﻟﻤﻜﻠﻒ ﻋﻨﺪ ﺫﻛﺮ ﺫﻟﻚ ﻭﺳﻤﻌﻪ ﺍﻋﺘﺒﺎﺭﻩ ﻭﻋﻠﻤﻪ‪ ،‬ﻏﻴﺮ ﻣﻌﺬﻭﺭ ﺑﺠﻬﻠﻪ ﻭﻻ ﺍﻟﺸﻚ‬ ‫ﻓﻴﻪ ﻟﻘﻴﺎﻡ ﺃﺩﻟﺘﻪ‪ ،‬ﻭﻟﺰﻭﻡ ﺣﺠﺘﻪ‪.‬‬ ‫ﻭﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻧﻲ‪ :‬ﻣﺎ ﻓﻴﻪ ﺍﻻﺧﺘﻼﻑ ﺑﻴﻦ ﺍﻟﻨﺎﺱ‪ ،‬ﻣﺜﻞ ﻋﻠﻢ ﺑﻌﻠﻢ‪ ،‬ﻭﻗﺎﺩﺭ ﺑﻘﺪﺭﺓ‪،‬‬ ‫ﻭﻋﺎﻟﻢ ﺑﻨﻔﺴﻪ‪ ،‬ﻭﻗﺎﺩﺭ ﺑﻨﻔﺴﻪ‪ ،‬ﻓﺤﺠﺔ ﻫﺬﺍ ﺗﻠﺰﻡ ﺑﺎﻟﺴﺆﺍﻝ‪ ،‬ﻭﺑﻌﺪ ﺍﻻﺳﺘﺪﻻﻝ‪ ،‬ﻭﻋﻠﻰ‬ ‫ﺍﻟﺸﺎﻙ ﻓﻴﻪ ﺃﻥ ﻻ ﻳﻌﺘﻘﺪ ﻗﻮﻻ ﻣﻦ ﺍﻟﻤﺨﺎﻟﻔﻴﻦ ﺑﻐﻴﺮ ﺩﻟﻴﻞ‪ ،‬ﻓﺈﻥ ﻣﺴﺘﻤﺴﻜ ﺎ ﺑﺎﻟﺠﻤﻠﺔ‪،‬‬ ‫ﻭﻫﻲ ﺃﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﻭﺍﺣﺪ ﴿ ‪] ﴾ 3 2 1‬ﺍﻟﺸﻮﺭﻯ‪.[١١ :‬‬ ‫ﻭﻣﺎ ﻛﺎﻥ ﻃﺮﻳﻘﻪ ﻃﺮﻳﻖ ﻏﻴﺮ ﻻﺯﻡ‪ ،‬ﻭﻻ ﻫﺎﻟﻚ ﻣﻦ ﺟﻬﻠﻪ‪ ،‬ﺇﻻ ﺑﻌﺪ ﻗﻴﺎﻡ ﺍﻟﺤﺠﺔ‬ ‫ﻣﻔﺴﺮﺍ ﻓﻲ‬ ‫‬‫ﻋﻠﻴﻪ ﺑﺎﻟﺨﺒﺮ ﺍﻟﻤﻨﻘﻮﻝ ﺇﻟﻴﻪ‪ ،‬ﻓﺈﺫﺍ ﻃﺮﻕ ﺳﻤﻌﻪ ﻣﻦ ﺫﻟﻚ ﻟﺰﻣﻪ ﻓﺮﺿﻪ‪ ،‬ﺇﻥ ﻛﺎﻥ‬ ‫ﺍﻟﻠﻔﻆ ﺍﻟﻤﻨﻘﻮﻝ ﻧﻔﺴﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻣﺠﻤﻼ ﻓﺈﻟﻰ ﺃﻥ ﻳﺴﺄﻝ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻦ ﺗﻔﺴﻴﺮ ﺧﻄﺎﺑﻪ‪.‬‬ ‫ﻭﻣﺎ ﻟﻢ ﻳﻘﻢ ﻋﻠﻰ ﺍﻟﻤﻜﻠﻒ ﺣﺠﺔ ﻟﻢ ﺗﺒﻠﻐﻪ ﺩﻋﻮﺓ‪ ،‬ﻓﻬﻮ ﺳﺎﻟﻢ ﺑﺠﻬﻠﻪ ﻣﺎ ﻛﺎﻥ‬ ‫ﻃﺮﻳﻘﻪ ﺍﻟﺴﻤﻊ ﻣﻦ ﺭﺳﺎﻟﺔ ﺍﻟﺮﺳﻮﻝ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﻔﺮﺍﺋﺾ‪ ،‬ﻷﻧﻪ ﻟﻮ ﻛﺎﻥ ﺍﻟﺮﺳﻮﻝ ﮊ‬ ‫ﻣﺸﺎﻫﺪﺍ‪ ،‬ﻭﻟﻢ ﻳﻈﻬﺮ ﻟﻪ ﻣﻌﺠﺰﺓ ﻋﻠﻰ ﻣﺎ ﻳﺪﻋﻴﻪ ﻣﻦ ﺍﻟﻨﺒﻮﺓ‪ ،‬ﻭﻳﺪﻋﻮ ﺇﻟﻴﻪ ﻣﻦ ﺍﻹﻳﻤﺎﻥ‬ ‫‬ ‫ﺑﻪ ﻓﻠﻢ ﻳﺠﺒﻪ‪ ،‬ﻟﻤﺎ ﻛﺎﻥ ﻫﺎﻟﻜ ﺎ‪ ،‬ﻷﻥ ﻣﺸﺎﻫﺪﺓ ﺍﻟﻨﺒﻲ ﮊ ﻟﻴﺴﺖ ﺑﺤﺠﺔ ﻋﻠﻰ ﻣﻦ‬ ‫ﺷﺎﻫﺪﻩ ﺩﻭﻥ ﺇﻇﻬﺎﺭ ﻣﻌﺠﺰﺓ‪ ،‬ﻭﻻ ﺇﺑﻼﻍ ﺭﺳﺎﻟﺔ)‪.(١‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٧٤‬‬ ‫‬‫)‪ (١‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٢٧٩‬‬ ‫‪275‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺃﺻﻞ ﺍﻟﻌﺪﻝ ﺍﻹﻟﻬﻲ‬ ‫‪*Y ١٥٣‬وط ا ‪N8DF‬‬ ‫ﺍﻟﻤﻜﻠﻒ ﻫﻮ ﺍﻟﺒﺎﻟﻎ ﺍﻟﻌﺎﻗﻞ‪ .‬ﻭﺍﻟﺒﻠﻮﻍ‪ :‬ﻋﺒﺎﺭﺓ ﻋﻦ ﺍﻧﺘﻬﺎﺀ ﺍﻹﻧﺴﺎﻥ ﺇﻟﻰ ﺣﺪ‬ ‫ﻭﻳﻌﺮﻑ ﺫﻟﻚ ﺍﻟﺤﺪ ﺑﺄﻣﻮﺭ‪ ،‬ﻭﺗﻠﻚ ﺍﻷﻣﻮﺭ ﻣﻨﻬﺎ‬ ‫ﻳﺼﻠﺢ ﻟﺘﻮﺟﻴﻪ ﺍﻟﺨﻄﺎﺏ ﺇﻟﻴﻪ‪ ،‬‬ ‫ﻣﺎ ﻳﺸﺘﺮﻙ ﺑﻴﻦ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ‪ ،‬ﻭﻣﻨﻬﺎ ﻣﺎ ﺗﺨﺘﺺ ﺑﻪ ﺍﻟﻨﺴﺎﺀ‪.‬‬ ‫ﻳﻘﻮﻝ ﺍﻟﻔﺰﺍﺭﻱ ﻋﻦ ﺷﺮﻁ ﺍﻟﺒﻠﻮﻍ‪» :‬ﻗﻮﻟﻨﺎ‪ :‬ﺇﻥ ﺍﻟﻨﺎﺱ ﻻ ﻳﻜﻮﻧﻮﻥ ﺑﺎﻟﻐﻴﻦ ﺇﻻ‬ ‫ﻭﻫﻢ ﻣﻜﻠﻔﻮﻥ ﻓﻲ ﺣﺎﻝ ﺑﻠﻮﻏﻬﻢ ﻣﻄﻴﻌﻮﻥ ﺃﻭ ﻋﺎﺻﻮﻥ«)‪.(١‬‬ ‫ﺃﻣﺎ ﺍﻟﻌﻘﻞ‪ :‬ﻓﻬﻮ ﺷﺮﻁ ﻟﻮﻗﻮﻉ ﺍﻟﺘﻜﻠﻴﻒ؛ ﻷﻥ ﺍﻟﻤﺠﻨﻮﻥ ﻻ ﺗﻜﻠﻴﻒ ﻋﻠﻴﻪ ﺇﺟﻤﺎ ﻋﺎ‪.‬‬ ‫ﻭﻳﺮﻯ ﺍﻟﺠﻴﻄﺎﻟﻲ ﺃﻧﻪ ﻟﻴﺲ ﻣﻦ ﺍﻟﺤﻜﻤﺔ ﺗﻜﻠﻴﻒ ﻣﻦ ﺍﻧﻌﺮﻯ ﻣﻦ ﺍﻟﻌﻘﻞ ﻭﺍﻟﺘﻤﻴﻴﺰ ﺇﺫ‬ ‫ﻛﺎﻥ ﺫﻟﻚ ﺑﻤﻨﺰﻟﺔ ﺗﻜﻠﻴﻒ ﺍﻷﺻﻢ ﺍﻟﺴﻤﻊ‪ ،‬ﻭﺑﻤﻨﺰﻟﺔ ﺗﻜﻠﻴﻒ ﺍﻷﺧﺮﺱ ﺍﻟﻨﻄﻖ)‪.(٢‬‬ ‫ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻨﺎﺱ ﻓﻲ ﺗﻌﺮﻳﻒ ﺍﻟﻌﻘﻞ‪ ،‬ﻓﻘﻴﻞ‪ :‬ﻫﻮ ﻧﻮﺭ ﻓﻲ ﺑﺪﻥ ﺍﻵﺩﻣﻲ ﻳﻀﻲﺀ‬ ‫ﺑﻪ ﻃﺮﻳﻘﺎ ﻳﺒﺘﺪﺉ ﺑﻪ ﻣﻦ ﺣﻴﺚ ﻳﻨﺘﻬﻲ ﺇﻟﻴﻪ ﺩﺭﻙ ﺍﻟﺤﻮﺍﺱ‪ ،‬ﻓﻴﺒﺪﻭ ﺑﻪ ﺍﻟﻤﻄﻠﻮﺏ‬ ‫ﻟﻠﻘﻠﺐ‪ ،‬ﻓﻴﺪﺭﻙ ﺍﻟﻘﻠﺐ ﺑﺘﻮﻓﻴﻖ ﺍﷲ‪ ،‬ﻭﻫﻮ ﻛﺎﻟﺸﻤﺲ ﻓﻲ ﺍﻟﻤﻠﻜﻮﺕ ﺍﻟﻈﺎﻫﺮ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻫﻮ ﻗﻮﺓ ﻟﻠﻨﻔﺲ ﺑﻬﺎ ﺗﺴﺘﻌﺪ ﻟﻠﻌﻠﻮﻡ ﻭﺍﻹﺩﺭﺍﻛﺎﺕ‪ ،‬ﻭﻫﻮ ﺍﻟﻤﻌﻨﻲ ﺑﻘﻮﻟﻬﻢ‪:‬‬ ‫ﺑﺼﻔﺔ ﻏﺮﻳﺰﻳﺔ ﻳﻠﺰﻣﻬﺎ ﺍﻟﻌﻠﻢ ﺑﺎﻟﻀﺮﻭﺭﻳﺎﺕ ﻋﻨﺪ ﺳﻼﻣﺔ ﺍﻵﻓﺎﺕ)‪.(٣‬‬ ‫ﻭﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻲ ﺍﻟﻌﻘﻞ‪ ،‬ﻓﻘﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺇﻥ ﻛﻞ ﻣﻜﻠﻒ ﻋﺎﻗﻞ؛ ﻷﻥ ﺍﻟﻘﻠﻢ‬ ‫ﺭﻓﻊ ﻋﻦ ﺍﻟﺼﺒﻲ ﻭﺍﻟﻤﺠﻨﻮﻥ‪ ،‬ﻭﻭﻗﻊ ﺍﻟﺘﻜﻠﻴﻒ ﻋﻠﻰ ﺍﻟﻌﻘﻼﺀ‪ .‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪:‬‬ ‫ﺍﻟﻌﺎﻗﻞ ﻫﻮ ﺍﻟﻤﻄﻴﻊ ﷲ‪ ،‬ﻭﺍﺣﺘﺠﻮﺍ ﺑﻘﻮﻟﻪ ‪Å Ä Ã Â Á À ¿ ¾ ½ ﴿ : 8‬‬ ‫‪] ﴾ Ç Æ‬ﺍﻟﻤﻠﻚ‪ .[١٠ :‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺍﻟﻌﻘﻞ ﻫﻮ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺍﺣﺘﺠﻮﺍ ﺑﻘﻮﻟﻪ‬ ‫ﺗﻌﺎﻟﻰ‪] ﴾ { z y x ﴿ :‬ﺍﻟﻌﻨﻜﺒﻮﺕ‪.(٤)[٤٣ :‬‬ ‫)‪ (١‬ﺍﻟﻔﺰﺍﺭﻱ‪ :‬ﻛﺘﺎﺏ ﺍﻟﻘﺪﺭ‪ ،‬ﺹ ‪.١٣‬‬ ‫)‪ (٢‬ﺍﻟﺠﻴﻄﺎﻟﻲ‪ :‬ﻗﻨﺎﻃﺮ ﺍﻟﺨﻴﺮﺍﺕ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٢٢٤‬ ‪.٢٢٥‬‬ ‫)‪ (٣‬ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.١٦٦‬‬ ‫)‪ (٤‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٢٢٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪276‬‬ ‫ﻭﺍﻟﻌﻘﻞ ﺃﻓﻀﻞ ﻣﺎ ﺃﻧﻌﻢ ﺍﷲ ﺗﻌﺎﻟﻰ ﺑﻪ ﻋﻠﻰ ﺍﻟﻌﺒﺪ؛ ﻷﻥ ﺑﻪ ﻳﻌﺮﻑ ﺍﻟﺤﺴﻦ ﻣﻦ‬ ‫ﺍﻟﻘﺒﻴﺢ‪ ،‬ﻭﺑﻪ ﻭﺟﺐ ﺍﻟﺤﻤﺪ ﻭﺍﻟﺬﻡ‪ ،‬ﻭﺑﻪ ﻳﻠﺰﻡ ﺍﻟﺘﻜﻠﻴﻒ‪.‬‬ ‫ﻭﻣﻦ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﻋﻘﻞ ﻳﺴﻘﻂ ﻋﻨﻪ ﺍﻟﺘﻜﻠﻴﻒ ﺑﺈﺟﻤﺎﻉﻛﻤﺎ ﺳﺒﻖ ﻭﺫﻛﺮﻧﺎ‪،‬‬ ‫ﻭﺍﻟﻌﻘﻞ ﻫﻮ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺍﻟﻌﻠﻢ ﻫﻮ ﺍﻟﻌﻘﻞ‪ ،‬ﻷﻥ ﻣﻦ ﻋﻠﻢ ﻋﻘﻞ‪ ،‬ﻣﻦ ﻋﻘﻞ ﻋﻠﻢ‪ ،‬ﻭﻻ‬ ‫ﻳﻜﻮﻥ ﺍﻟﻌﺎﻗﻞ ﻋﺎﻗﻼ ﺇﻻ ﺑﻌﻠﻢ ﻣﻊ ﻋﻘﻠﻪ‪.‬‬ ‫ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﻋﻘﻞ ﺍﻟﻌﺎﻗﻞ‪ :‬ﺇﺫﺍ ﻋﻠﻢ ﻣﺎ ﻟﻪ ﻣﻤﺎ ﻋﻠﻴﻪ ﺻﺢ ﺃﻧﻪ ﻗﺪ ﻋﻘﻞ ﻣﻊ‬ ‫ﺻﺤﺔ ﺍﻟﺘﻤﻴﻴﺰ ﺑﻴﻦ ﺍﻟﺤﺴﻦ ﻭﺍﻟﻘﺒﻴﺢ‪.‬‬ ‫ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺫﻫﺎﺏ ﺍﻟﻌﻘﻞ‪ :‬ﻫﻮ ﺃﺧﺬ ﻣﺎ ﻋﻠﻴﻪ‪ ،‬ﻭﺗﺮﻙ ﻣﺎ ﻟﻪ ﻣﻊ ﻓﺴﺎﺩ ﺍﻟﺘﻤﻴﻴﺰ‪.‬‬ ‫ﻭﺍﻟﻌﻘﻞ ﻋﻘﻼﻥ ﻭﻛﻼﻫﻤﺎ ﻋﺮﺽ‪ :‬ﻓﻌﻘﻞ ﺍﺿﻄﺮﺍﺭ‪ ،‬ﻭﻋﻘﻞ ﺍﻛﺘﺴﺎﺏ‪ ،‬ﻓﺄﻣﺎ ﻋﻘﻞ‬ ‫ﺍﻻﺿﻄﺮﺍﺭ ﻓﺎﻟﻤﺮﻛﺐ ﻣﻨﻪ‪ ،‬ﻭﺃﻣﺎ ﻋﻘﻞ ﺍﻻﻛﺘﺴﺎﺏ؛ ﻓﻤﺎ ﺍﻛﺘﺴﺒﻪ ﻣﻦ ﻋﻘﻞ‪.‬‬ ‫ﻭﺍﻟﻌﻘﻞ ﺍﻟﻤﻜﺘﺴﺐ ﻫﻮ ﻧﺘﻴﺠﺔ ﺍﻟﻌﻘﻞ ﺍﻟﻐﺮﻳﺰﻱ‪ ،‬ﻭﻫﻮ ﺑﻐﺎﻳﺔ ﺍﻟﻤﻌﺮﻓﺔ‪ ،‬ﻭﺻﺤﺔ‬ ‫ﺍﻟﺴﻴﺎﺳﺔ‪ ،‬ﻭﺇﺻﺎﺑﺔ ﺍﻟﻔﻜﺮ‪ ،‬ﻭﻟﻴﺲ ﻟﻬﺬﺍ ﺣﺪ‪ ،‬ﻷﻧﻪ ﻳﻨﻤﻰ ﺇﻥ ﺍﺳ ﺘﻌﻤﻞ‪ ،‬ﻭﻳﻨﻘﺺ ﺇﻥ ﺃﻫﻤﻞ‪.‬‬ ‫ﻭﻗﺎﻝ ﺑﻌﺾ ﺍﻟﺤﻜﻤﺎﺀ‪ :‬ﺍﻟﻌﻘﻞ ﻏﺮﻳﺰﺓ ﻓﻲ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﺍﻟﻌﻠﻢ ﺑﺎﻟﺘﻌﻠﻴﻢ‪ ،‬ﻭﻣﻦ‬ ‫ﺃﺟﻞ ﺫﻟﻚ ﻗﺎﻟﻮﺍ‪ :‬ﻋﺎﻟﻢ ﻭﻣﺘﻌﻠﻢ‪ ،‬ﻭﻟﻢ ﻳﻘﻮﻟﻮﺍ ﻣﺘﻌﻘﻞ ﻭﻣﻌﻘﻞ‪ ،‬ﻷﻥ ﺍﻟﻌﻘﻞ ﻫﺒﺔ ﻣﻦ‬ ‫ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﺍﻟﻌﻠﻢ ﺑﺎﻻﻛﺘﺴﺎﺏ‪.‬‬ ‫ﻭﻳﺬﻫﺐ ﺍﻟﺴﺎﻟﻤﻲ ﺇﻟﻰ ﺃﻥ ﺗﻜﻠﻴﻒ ﺍﷲ ﻟﻌﺒﺎﺩﻩ ﻫﻮ ﺇﻟﺰﺍﻡ ﺍﻟﺒﺎﻟﻎ ﺍﻟﻌﺎﻗﻞ ﻣﻨﻬﻢ ﻓﻌﻞ‬ ‫ﻣﺎ ﻭﺟﺐ ﻋﻠﻴﻪ ﻓﻌﻠﻪ ﻣﻦ ﻓﺮﺍﺋﺾ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﺗﺮﻙ ﻣﺎ ﻭﺟﺐ ﻋﻠﻴﻪ ﺗﺮﻛﻪ ﻣﻦ ﻣﺤﺎﺭﻡ‬ ‫ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﺍﻋﺘﻘﺎﺩ ﻣﺎ ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻋﺘﻘﺎﺩﻩ ﻣﻦ ﻣﻌﺮﻓﺔ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﻣﻌﺮﻓﺔ ﺭﺳﻮﻟﻪ‪،‬‬ ‫ﻭﻭﻋﺪﻩ ﻭﻭﻋﻴﺪﻩ ﺇﻟﻰ ﻏﻴﺮ ﺫﻟﻚ ﻣﻦ ﺍﻷﺣﻜﺎﻡ ﺍﻻﻋﺘﻘﺎﺩﻳﺔ ﺑﻌﺪ ﻗﻴﺎﻡ ﺍﻟﺤﺠﺔ ﺑﻬﺎ‪،‬‬ ‫ﻓﺈﻧﻪ ‪ 4‬ﻟﻢ ﻳﻜﻠﻒ ﺍﻟﻌﺒﺎﺩ ﺇﻻ ﺑﺤﺠﺔ‪ ،‬ﻭﺑﻴﺎﻥ ﺫﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪¼ » º ﴿ :‬‬ ‫½ ¾ ¿ ﴾ ]ﺍﻹﺳﺮﺍﺀ‪.(١)[١٥ :‬‬ ‫)‪ (١‬ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.١٥٤‬‬ ‫‪277‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺃﺻﻞ ﺍﻟﻌﺪﻝ ﺍﻹﻟﻬﻲ‬ ‫‪ ١٥٤‬ا ‪ 8 N8DF‬ا )< وا ‪ /‬‬ ‫ﺣﺠﺔ ﺍﷲ ﻋﻠﻰ ﻋﺒﺎﺩﻩ ﺍﻟﻜﺘﺐ ﻭﺍﻟﺮﺳﻞ‪ ،‬ﻳﻌﻨﻲ ﺍﻟﺤﺠﺔ ﺍﻟﺘﻲ ﻳﻘﻄﻊ ﺑﻬﺎ ﺍﻟﻌﺬﺭ‪،‬‬ ‫ﺃﻳﻀﺎ ﺣﺠﺔ‪ ،‬ﻟﻜﻦ ﻏﻴﺮ ﻣﺴﺘﻘﻠﺔ؛ ﺑﻞ ﺑﺎﺳﺘﻨﺎﺩ ﺇﻟﻰ ﺍﻟﻘﺮﺁﻥ ﺃﻭ‬ ‫ﻭﻻ ﻳﻨﺎﻓﻲ ﺃﻥ ﺍﻟﻌﻘﻮﻝ ‬ ‫ﺍﻟﺴﻨﺔ ﺃﻭ ﺍﻹﺟﻤﺎﻉ‪ ،‬ﻭﺫﻟﻚ ﻭﺍﺿﺢ ﻷﻥ ﺍﻟﺤﺠﺔ ﻻ ﺗﻜﻮﻥ ﻋﻠﻰ ﻏﻴﺮ ﺍﻟﻌﺎﻗﻞ ﻷﻧﻪ‬ ‫ﻏﻴﺮ ﻣﻜﻠﻒ‪ ،‬ﻭﺍﻟﻌﻘﻞ ﺣﺠﺔ ﻋﻠﻰ ﻭﺟﻮﺩ ﺍﻟﺼﺎﻧﻊ)‪.(١‬‬ ‫ﻭﻳﻔﺴﺮ ﺍﻟﻜﻨﺪﻱ ﻣﻌﻨﻰ ﺍﻟﻌﻘﻞ ﺑﺄﻥ ﺍﺳﻤﻪ ﻣﺄﺧﻮﺫ ﻣﻦ ﻋﻘﺎﻝ ﺍﻟﺒﻌﻴﺮ ﻳﻘﻮﻝ‪ :‬ﻋﻘﻠﺖ‬ ‫ﺗﺸﺒﻴﻬﺎ ﺑﺎﻟﻌﻘﺎﻝ ﻟﻠﻨﺎﻗﺔ‪ ،‬ﻷﻥ ﺍﻟﻌﻘﻞ ﻳﻤﻨﻊ‬ ‫‬‫ﺍﻟﺸﻲﺀ ﺇﺫﺍ ﺷﺪﺩﺗﻪ ﻭﺿﺒﻄﺘﻪ‪ ،‬ﻓﺴﻤﻲ ﺑﺬﻟﻚ‬ ‫ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺍﻹﻗﺪﺍﻡ ﻋﻠﻰ ﺷﻬﻮﺍﺗﻪ ﺇﺫﺍ ﻗﺒﺤﺖ‪ ،‬ﻛﻤﺎ ﻳﻤﻨﻊ ﺍﻟﻌﻘﺎﻝ ﺍﻟﻨﺎﻗﺔ ﻣﻦ ﺍﻟﺸﺮﻭﺩ)‪.(٢‬‬ ‫ﻭﻗﺎﻝ ﻗﻮﻡ‪ :‬ﺍﻟﻌﻘﻞ ﻧﻮﺭ ﻳﺼﻴﺮﻩ ﺍﷲ ﻓﻲ ﺍﻟﻘﻠﺐ‪ ،‬ﻳﻔﺮﻕ ﺑﻪ ﺍﻟﻌﺒﺪ ﺑﻴﻦ ﺍﻟﺤﻖ‬ ‫ﻭﺍﻟﺒﺎﻃﻞ‪ ،‬ﻭﻳﻤﻴﺰ ﺑﻪ ﻣﺎ ﻳﻠﺞ ﺑﻪ ﻋﻠﻰ ﻗﻠﺒﻪ‪.‬‬ ‫ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ‪ :‬ﺍﻟﻌﻘﻞ ﺧﻠﻖ ﺧﻠﻘﻪ ﺍﷲ‪ ،‬ﻭﺃﺳﻜﻨﻪ ﻗﻠﺐ ﺍﺑﻦ ﺁﺩﻡ ﻟﻴﺪﻋﻮﻩ ﺇﻟﻰ‬ ‫ﺍﻟﺤﻖ‪ ،‬ﻭﻳﻨﻬﺎﻩ ﻋﻦ ﺍﻟﺸﺮ‪ ،‬ﻭﻳﻤﻴﺰ ﺑﺪﻋﻮﺍﻩ ﻣﺎ ﷲ ﺗﻌﺎﻟﻰ ﻓﻴﻪ ﺭﺿﺎ‪ ،‬ﻭﻳﺒﻌﺚ ﺍﻟﻌﺒﺪ‬ ‫ﻋﻠﻰ ﺍﺳﺘﻌﻤﺎﻟﻪ‪ ،‬ﻭﻳﻨﻬﺎﻩ ﻋﻦ ﺍﻟﺸﺮ ﻭﻋﻦ ﻣﻌﺎﺻﻲ ﺍﷲ ‪ 8‬ﻓﻴﻨﻬﺎﻩ ﻋﻦ ﺍﺳﺘﻌﻤﺎﻟﻪ‪.‬‬ ‫ﻭﺃﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﻟﻤﺎ ﺧﻠﻖ ﺍﻟﻌﻘﻞ ﻗﺎﻝ ﻟﻪ‪ :‬ﺃﻗﺒﻞ ﻓﺄﻗﺒﻞ‪ ،‬ﺛﻢ ﻗﺎﻝ ﻟﻪ‪ :‬ﺃﺩﺑﺮ ﻓﺄﺩﺑﺮ‪،‬‬ ‫ﻋﻠﻲ ﻣﻨﻚ‪ ،‬ﻭﻻ‬ ‫ﻓﻘﺎﻝ ﺗﻌﺎﻟﻰ ﻟﻪ‪ :‬ﻭﻋﺰﺗﻲ ﻭﺟﻼﻟﻲ ﻣﺎ ﺧﻠﻘﺖ ﺧﻠﻘﺎ ﻗﻂ ﻫﻮ ﺃﻛﺮﻡ ‬ ‫ﺇﻟﻲ ﻣﻨﻚ‪ ،‬ﺑﻚ ﺁﺧﺬ‪ ،‬ﻭﺑﻚ ﺃﻋﻄﻲ‪ ،‬ﻭﺑﻚ ﺃﻋﺒﺪ‪ ،‬ﻭﺑﻚ ﺃﻋﺮﻑ‪ ،‬ﻭﻟﻚ‬ ‫‬‫ﺃﺣﺐ‬ ‫ﺍﻟﺜﻮﺍﺏ‪ ،‬ﻭﻋﻠﻴﻚ ﺍﻟﻌﻘﺎﺏ)‪.(٣‬‬ ‫ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ‪ :‬ﺍﻟﻌﻘﻞ ﻣﻮﺍﻫﺐ ﺍﷲ ‪ ، 8‬ﻳﻌﻄﻲ ﻛﻞ ﻋﺒﺪ ﻣﻦ ﻋﺒﻴﺪﻩ‪ ،‬ﻣﺎ ﺇﺫﺍ‬ ‫ﺍﺳﺘﻌﻤﻠﻪ ﻧﺠﺎ‪ ،‬ﻭﻭﺻﻞ ﺑﻪ ﺇﻟﻰ ﻣﻌﺮﻓﺘﻪ ﻭﺭﺿﻮﺍﻧﻪ‪.‬‬ ‫)‪ (١‬ﺃﻃﻔﻴﺶ‪ :‬ﺷﺮﺡ ﻋﻘﻴﺪﺓ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺹ ‪.١٣٢‬‬ ‫)‪ (٢‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪ ٢٢٧‬ ‪.٢٢٨‬‬ ‫)‪ (٣‬ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪278‬‬ ‫ﻭﺇﻥ ﺍﻟﻌﺒﺪ ﺇﺫﺍ ﺃﺭﺍﺩ ﺍﺳﺘﻌﻤﺎﻟﻪ ﺃﻥ ﻳﻘﻒ ﻋﻠﻰ ﻗﻠﺒﻪ ﻋﻨﺪ ﻫﻤﻪ‪ ،‬ﻟﻴﻔﺮﻕ ﺑﻪ ﺍﻟﺤﻖ‬ ‫ﻣﻦ ﺍﻟﺒﺎﻃﻞ‪ ،‬ﻟﻴﺴﺘﺤﻖ ﺍﻟﻌﺒﺪ ﺍﺳﻢ ﺍﻟﻌﺎﻗﻞ‪ ،‬ﺇﺫﺍ ﺃﻗﺒﻞ ﻣﻦ ﻋﻘﻠﻪ ﻭﻟﻢ ﻳﺨﺎﻟﻔﻪ ﻓﻴﻤﺎ‬ ‫ﻳﺪﻋﻮﻩ ﺇﻟﻴﻪ‪ ،‬ﻓﺈﺫﺍ ﻋﻤﻞ ﺍﻟﻌﺒﺪ ﺑﻤﺎ ﺩﻋﺎﻩ ﺇﻟﻴﻪ ﻋﻘﻠﻪ ﺳﻤﻲ ﻋﺎﻗﻼ‪ ،‬ﻭﺇﺫﺍ ﻋﺪﻝ ﻋﻦ‬ ‫ﺍﻟﻘﺒﻮﻝ ﻣﻨﻪ ﺳﻤﻲ ﺟﺎﻫﻼ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻓﻲ ﻗﻠﺒﻪ ﻋﻘﻞ)‪.(١‬‬ ‫ﻭﻳﺘﺴﺎﺀﻝ ﺍﻟﻜﻨﺪﻱ ﻋ ‪‬ﻤﻦ ﺗﻮﻓﺮ ﻟﻪ ﺍﻟﻌﻘﻞ ﻭﻟﻢ ﻳﺮﺳﻞ ﻟﻪ ﺭﺳﻮﻻ‪ ،‬ﺃﻱ‪ :‬ﻓﻤﺎ ﺍﻟﻘﻮﻝ‬ ‫ﻓﻲ ﺭﺟﻞ ﻓﻲ ﺟﺰﻳﺮﺓ ﻭﻻ ﻋﻠﻢ ﻟﻪ ﺑﺎﻟﻨﺎﺱ ﻭﻻ ﺑﺎﻟﺸﺮﺍﺋﻊ ﻫﻞ ﻛﻠﻔﻪ ﺍﷲ ﺷﻴ ﺌﺎ ﻣﻦ‬ ‫ﻭﺻﺎﻧﻌﺎ‬ ‫‬‫ﺍﻟﺘﻌﺒﺪ؟ ﻗﻴﻞ‪ :‬ﻧﻌﻢ ﻛﻠﻔﻪ ﺍﷲ ﻓﻲ ﺣﺎﻝ ﺍﻟﺘﻜﻠﻴﻒ ﺃﻥ ﻳﻌﻠﻢ ﺃﻥ ﻟﻪ ﺧﺎﻟﻘﺎ ﺧﻠﻘﻪ‬ ‫ﺻﻨﻌﻪ ﻭﺩﺑﺮﻩ‪.‬‬ ‫ﺃﻣﺎ ﻛﻴﻒ ﺍﻃﻠﻊ ﻋﻠﻰ ﺫﻟﻚ ﻭﺩﻟﻴﻠﻪ ﻋﻠﻴﻪ؟ ﻳﺠﻴﺐ ﺍﻟﻜﻨﺪﻱ‪ :‬ﺇﻥ ﻋﻠﻢ ﺫﻟﻚ ﻳﻘﻊ ﻟﻪ‬ ‫ﻣﻦ ﻃﺮﻳﻖ ﺍﻟﻌﻘﻞ ﻣﺎ ﻳﺮﺍﻩ ﻣﻦ ﺧﻠﻖ ﻧﻔﺴﻪ‪ ،‬ﻭﻳﻌﻠﻤﻪ ﻣﻦ ﺧﻠﻖ ﺃﺭﺿﻪ ﻭﺳﻤﺎﺀﻩ‪ ،‬ﻭﻟﻴﻠﻪ‬ ‫ﻭﻧﻬﺎﺭﻩ‪ ،‬ﻭﺍﺧﺘﻼﻑ ﺃﺣﻮﺍﻟﻪ ﻭﺃﺣﻮﺍﻝ ﻣﺎ ﻳﺸﺎﻫﺪﻩ ﻣﻦ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ‪ ،‬ﻭﻣﺎ ﻳﺤﺪﺙ ﻓﻴﻬﻤﺎ‬ ‫ﻭﻣﺪﺑﺮﺍ ﺩﺑﺮﻩ‪ ،‬ﻭﻓﻌﻠﻪ‪ ،‬ﻭﺃﻧﻪ ﻟﻴﺲ ﻛﻤﺜﻠﻪ ﺷﻲﺀ‪،‬‬ ‫‬‫ﺻﺎﻧﻌﺎ ﺻﻨﻌﻪ‪،‬‬ ‫‬‫ﻓﺬﻟﻚ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﻟﻪ‬ ‫ﻭﻫﻮ ﺍﻟﺴﻤﻴﻊ ﺍﻟﺒﺼﻴﺮ)‪ ،(٢‬ﻭﻭﺿﻊ ﺍﻟﺴﺎﻟﻤﻲ ﻫﺬﻩ ﺍﻟﻤﺴﺄﻟﺔ ﺿﻤﻦ ﻣﺒﺎﺣﺚ ﻋﻠﻢ ﺍﻟﻜﻼﻡ)‪.(٣‬‬ ‫ﻛﻤﺎ ﻳﺠﺐ ﻋﻠﻰ ﺍﻟﻤﺮﺀ ﺍﻟﻤﻨﻌﺰﻝ ﻓﻲ ﺍﻟﺠﺰﻳﺮﺓ ﺃﻥ ﻳﻜﻒ ﻋﻤﺎ ﻗﺒﺢ ﻓﻲ ﻋﻘﻠﻪ‪،‬‬ ‫ﻣﺜﻞ ﺇﻳﻼﻡ ﺍﻟﺤﻴﻮﺍﻥ‪ ،‬ﻭﻗﺘﻞ ﺫﻭﺍﺕ ﺍﻷﺭﻭﺍﺡ‪ ،‬ﻭﻫﺬﺍ ﻗﺒﻴﺢ ﻓﻲ ﺍﻟﻌﻘﻞ‪ ،‬ﻭﻟﻮﻻ ﺃﻥ‬ ‫ﺟﻮﺍﺯ ﺫﻟﻚ ﺟﺎﺀﺕ ﺑﻪ ﺍﻟﺸﺮﻳﻌﺔ ﻟﻤﺎ ﻛﺎﻥ ﺣﺴ ﻨﺎ)‪.(٤‬‬ ‫ﺑﺪ ﻣﻦ ﺗﻜﻠﻴﻒ ﺍﻟﻤﻌﺮﻓﺔ ﻛﻞ ﺑﺎﻟﻎ ﻣﻦ ﺟﻬﺔ ﺍﻟﻌﻘﻞ‪ ،‬ﻭﺇﻥ ﻟﻢ‬ ‫ﻭﻗﺎﻝ ﺑﺸﻴﺮ‪ :‬ﻻ ‬ ‫ﻳﻜﻦ ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻤﻊ‪ ،‬ﻷﻥ ﺫﻟﻚ ﻣﻤﺎ ﻳﺪﺭﻙ ﺑﻤﺸﺎﻫﺪﺓ ﺍﻷﺩﻟﺔ‪ ،‬ﻭﻻ ﺗﺠﻮﺯ ﺇﺑﺎﺣﺔ‬ ‫ﺗﺮﻛﻪ‪ ،‬ﻭﺍﻛﺘﺴﺎﺏ ﺍﻟﺠﻬﻞ ﺑﺪﻻ ﻣﻨﻪ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﻣﻤﻜ ﻨﺎ ﻟﻪ‪ ،‬ﻭﻏﻴﺮ ﻋﺎﺟﺰ ﻋﻨﻪ)‪.(٥‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٧٥‬‬ ‫‬‫)‪ (١‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪ ٢٣٣‬ ‪.٢٣٤‬‬ ‫)‪ (٢‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ٢‬ﺹ ‪ ،٣٠١‬ﺝ ‪ ٤‬ﺹ ‪.٢٣‬‬ ‫)‪ (٣‬ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٣٦٦‬‬ ‫)‪ (٤‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٣٠١‬‬ ‫)‪ (٥‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪.٢٨١ ،٢‬‬ ‫‪279‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺃﺻﻞ ﺍﻟﻌﺪﻝ ﺍﻹﻟﻬﻲ‬ ‫‪ ! N8D@ ١٥٥‬ﻻ ‪e‬ق‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺇﻟﻰ ﺃﻥ ﺍﷲ ﻗﺪ ﻛﻠﻒ ﺍﻟﻌﺒﺎﺩ ﻣﺎ ﻳﻘﻊ ﻓﻲ ﻃﺎﻗﺘﻬﻢ‪ ،‬ﻭﺍﻟﺪﻟﻴﻞ‬ ‫‬‫ﻳﺬﻫﺐ‬ ‫ﻋﻠﻰ ﺃﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﻟﻢ ﻳﻜﻠﻒ ﺍﻟﻌﺒﺎﺩ ﻓﻮﻕ ﻃﺎﻗﺘﻬﻢ‪ :‬ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪y x w ﴿ :‬‬ ‫‪] ﴾ z‬ﺍﻟﺘﻐﺎﺑﻦ‪ ،[١٦ :‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪ ~ } | { z ﴿ :‬ﮯ ¡ ﴾‬ ‫]ﺍﻟﺤﺞ‪ ،[٧٨ :‬ﻭﻗﺎﻝ ﺗﻌﺎﻟﻰ‪] ﴾ ¬ « ª © ¨ § ﴿ :‬ﺍﻟﺒﻘﺮﺓ‪ [٢٨٦ :‬ﻓﻼ‬ ‫ﻧﻔﺴﺎ ﻓﻮﻕ ﻃﺎﻗﺘﻬﺎ‪ ،‬ﻭﻻ ﻳﺴﺄﻝ ﻋﺒﺎﺩﻩ ﻣﺎ ﻻ ﻳﺠﺪﻭﻥ‪ ،‬ﻭﻫﻮ ﺃﺭﺣﻢ‬ ‫ﻳﻜﻠﻒ ﺍﷲ ‬ ‫ﺍﻟﺮﺍﺣﻤﻴﻦ ﻭﺃﺣﻜﻢ ﺍﻟﺤﺎﻛﻤﻴﻦ ﻭﻫﻮ ﺍﻟﻘﺎﺋﻞ‪¬ « ª © ¨ § ﴿ :‬‬ ‫® ¯ ﴾ ]ﺍﻟﺒﻘﺮﺓ‪ ،[١٨٥ :‬ﻭﻗﺎﻝ‪] ﴾ 3 2 1 0 / ﴿ :‬ﺍﻟﻨﺴﺎﺀ‪.[٢٨ :‬‬ ‫ﻭﻳﺆﻛﺪ ﺍﻟﻔﺰﺍﺭﻱ ﻫﺬﺍ ﻗﺎﺋﻼ‪» :‬ﻭﺃﻋﻠﻢ ﺃﻥ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ ﻟﻢ ﻳﻌﺬﺏ ﺍﻟﻌﺒﺎﺩ ﺇﻻ‬ ‫ﺃﺣﺪﺍ ﻋﻠﻰ ﻏﻴﺮ ﻣﺎ ﻳﺴﺘﻄﻴﻊ‪..‬‬ ‫ﻋﻠﻰ ﻣﺎ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺃﺧﺬﻩ ﻣﻤﺎ ﻓﻌﻠﻮﻩ‪ ،‬ﻭﻟﻢ ﻳﻌﺬﺏ ‬ ‫ﻭﻟﻢ ﻳﻜﻠﻒ ﺍﻟﻌﺒﺎﺩ ﺷﻴ ﺌﺎ ﺇﻻ ﻭﻫﻢ ﻳﻄﻴﻘﻮﻥ ﺃﺧﺬﻩ ﺃﻭ ﺗﺮﻛﻪ«)‪.(١‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻓﻲ ﺫﻟﻚ ﺃﻗﺮﺏ ﺇﻟﻰ ﻣﺬﻫﺐ ﺍﻟﻤﻌﺘﺰﻟﺔ‬ ‫‬‫ﻭﻳﺮﻯ ﺍﻟﺠﻴﻄﺎﻟﻲ ﺃﻥ ﻣﺬﻫﺐ‬ ‫ﺍﻟﻘﺎﺋﻞ ﺑﺄﻥ ﺍﷲ ﻻ ﻳﻜﻠﻒ ﻋﺒﺎﺩﻩ ﻣﺎ ﻻ ﻳﻄﻴﻘﻮﻥ‪ .‬ﺇﺫ ﻻ ﻳﻠﻴﻖ ﺑﺼﻔﺔ ﺍﻟﺤﻜﻴﻢ ﺑﻌﺒﺎﺩﻩ‬ ‫ﺃﻥ ﻳﻜﻠﻔﻬﻢ ﻣﺎ ﻻ ﻳﻄﻴﻘﻮﻥ‪ ،‬ﻭﻫﻮ ﺍﻟﺮﺅﻭﻑ ﺍﻟﺮﺣﻴﻢ)‪.(٢‬‬ ‫ﺃﻳﻀﺎ ﺍﻹﻣﺎﻡ ﺍﻟﺨﻠﻴﻠﻲ‪ ،‬ﺑﺄﻥ ﺩﻳﻦ ﺍﷲ ﻳﺴﺮ ﻛﻠﻪ ﻻ ﻋﺴﺮ ﻓﻴﻪ‪ ،‬ﻭﻻ‬ ‫ﻭﻫﺬﺍ ﻣﺎ ﺃﻛﺪﻩ ‬ ‫ﻳﻜﻠﻒ ﺍﻟﻌﺒﺪ ﻣﺎ ﻻ ﻃﺎﻗﺔ ﻟﻪ‪ .‬ﻭﻓﺮﺽ ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ ﻭﺍﻟﻘﻴﺎﻡ ﻭﺍﻟﺤﺞ‪ ،‬ﻭﺷﺮﻉ ﻟﻬﻢ‬ ‫ﺗﺮﻙ ﺍﻟﻤﺤﺮﻣﺎﺕ ﻭﺍﻟﻤﺂﺛﻢ‪ ،‬ﻭﻣﻨﻌﻬﻢ ﻣﻦ ﺍﻟﺠﻮﺭ ﻭﺍﻟﻤﻈﺎﻟﻢ ﻭﺍﻟﻘﺒﺎﺋﺢ ﻛﻠﻬﺎ‪ ،‬ﻭﻫﺬﺍ‬ ‫ﻛﻠﻪ ﻋﻠﻰ ﺍﻟﻤﺆﻣﻨﻴﻦ ﺳﻬﻞ ﻳﺴﻴﺮ‪ ،‬ﻭﻟﻴﺲ ﻫﻮ ﺑﺎﻟﻌﺴﻴﺮ)‪.(٣‬‬ ‫ﻭﻗﺪ ﺯﻋﻤﺖ ﺍﻟﻘﺪﺭﻳﺔ ﺃﻧﻬﻢ ﻳﻘﺪﺭﻭﻥ ﺃﻥ ﻳﻔﻌﻠﻮﺍ ﻣﺎ ﻗﺪ ﻋﻠﻢ ﺍﷲ ﺃﻧﻬﻢ ﻻ ﻳﻔﻌﻠﻮﻧﻪ‪،‬‬ ‫ﻭﺃﻧﻪ ﺇﻧﻤﺎ ﺃﻣﺮﻫﻢ ﺑﻤﺎ ﻫﻢ ﻋﻠﻴﻪ ﻗﺎﺩﺭﻭﻥ‪.‬‬ ‫)‪ (١‬ﺍﻟﻔﺰﺍﺭﻱ‪ :‬ﻛﺘﺎﺏ ﺍﻟﻘﺪﺭ‪ ،‬ﺹ ‪.٤‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٨٤‬‬ ‫‬‫)‪ (٢‬ﺍﻟﺠﻴﻄﺎﻟﻲ‪ :‬ﻗﻨﺎﻃﺮ ﺍﻟﺨﻴﺮﺍﺕ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٢٥‬‬ ‫)‪ (٣‬ﺍﻟﺨﻠﻴﻠﻲ‪ :‬ﺗﻤﻬﻴﺪ‪ ،‬ﺝ ‪ ،٣‬ﺹ ‪ ٢١٤‬ ‪.٢١٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪280‬‬ ‫ﺃﺣﺪﺍ ﻻ ﻳﻘﺪﺭ ﺃﻥ ﻳﻌﻤﻞ ﻣﺎ ﻗﺪ ﻋﻠﻢ ﺍﷲ ﺃﻧﻪ‬ ‫ﺃﻣﺎ ﻗﻮﻝ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻓﻬﻮ‪ :‬ﺇﻥ ‬ ‫ﻻ ﻳﻌﻤﻠﻪ‪ ،‬ﻭﻗﺪ ﺃﻣﺮ ﺍﷲ ﺍﻟﻨﺎﺱ ﺃﻥ ﻳﻔﻌﻠﻮﺍ ﻣﺎ ﻻ ﻳﻘﺪﺭﻭﻥ ﻋﻠﻰ ﻓﻌﻠﻪ ﺇﻻ ﺑﻌﻮﻥ ﺍﷲ‬ ‫ﻭﺗﻮﻓﻴﻘﻪ‪ ،‬ﻭﻟﻴﺲ ﺫﻟﻚ ﻣﻨﻪ ﺟﻮﺭ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ؛ ﻷﻥ ﺍﻟﺠﻮﺭ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﻣﻦ‬ ‫ﺟﻮﺭﺍ‪،‬‬ ‫ﺍﻟﻤﺄﻣﻮﺭ ﺍﻟﻤﻨﻬﻲ‪ ،‬ﻭﺍﷲ ﺗﻌﺎﻟﻰ ﻟﻴﺲ ﺑﻤﺄﻣﻮﺭ ﻭﻻ ﻣﻨﻬﻲ‪ ،‬ﻭﺇﻧﻤﺎ ﻛﺎﻥ ﺍﻟﺠﻮﺭ ‬ ‫ﻇﻠﻤﺎ؛ ﻷﻥ ﺍﷲ ﺣﺮﻣﻪ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ‪.‬‬ ‫ﻭﺍﻟﻈﻠﻢ ‬ ‫ﻭﻟﻢ ﻳﺆﺕ ﺍﻟﻌﺒﺎﺩ ﻓﻲ ﺃﻥ ﻳﻘﺪﺭﻭﺍ ﻋﻠﻰ ﻣﺎ ﻛﻠﻔﻬﻢ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ‪ ،‬ﻭﺇﻧﻤﺎ‬ ‫ﺃﻭﺗﻮﺍ ﺫﻟﻚ ﻣﻦ ﻗﺒﻞ ﺃﻧﻔﺴﻬﻢ؛ ﻷﻥ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ ﻟﻢ ﻳﺤﻞ ﺑﻴﻨﻬﻢ ﻭﺑﻴﻦ ﺫﻟﻚ‬ ‫ﺑﻤﻨﻊ ﻣﻨﻬﻢ ﺇﻳﺎﻩ‪ ،‬ﻭﻻ ﻳﺠﺒﺮ ﺟﺒﺮﻫﻢ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﻻ ﻋﺠﺰ ﺃﻋﺠﺰﻫﻢ ﻋﻨﻪ‪ ،‬ﻭﺇﻧﻤﺎ‬ ‫ﺍﻟﻌﺎﺟﺰ ﺍﻟﻤﻤﻨﻮﻉ ﻣﻦ ﻛﺎﻧﺖ ﺧﻠﻘﺘﻪ ﻏﻴﺮ ﻣﺤﺘﻤﻠﺔ ﻟﻤﺎ ﻛﻠﻒ ﻣﺜﻞ ﺍﻟﺰﻣﻦ‪ ،‬ﺃﻥ‬ ‫ﻳﻜﻠﻒ ﺍﻟﻨﻬﻮﺽ‪ ،‬ﻭﺍﻷﺻﻢ ﺃﻥ ﻳﻜﻠﻒ ﺍﻟﺴﻤﻊ‪ ،‬ﻭﺍﻷﻋﻤﻰ ﻳﻜﻠﻒ ﺍﻟﺒﺼﺮ‪ ،‬ﻭﻫﺬﺍ‬ ‫ﻻ ﻳﺠﻮﺯ ﻋﻠﻰ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ‪ ،‬ﻭﻟﻜﻨﻪ ﻛﻠﻔﻬﻢ ﺍﻹﻳﻤﺎﻥ ﻭﺧﻠﻘﻬﻢ ﻣﺤﺘﻤﻠﻴﻦ‬ ‫ﻟﺬﻟﻚ)‪.(١‬‬ ‫ﻓﺎﷲ ﺗﻌﺎﻟﻰ ﻗﺪ ﻛ ﻠﻒ ﻋﺒﺎﺩﻩ ﺍﻟﻌﻘﻼﺀ ﺍﻟﺘﻜﻠﻴﻒ ﺍﻻﺧﺘﻴﺎﺭﻱ؛ ﺇﺫﺍ ﺑﻠﻐﻮﺍ ﻣﻦ‬ ‫ﺟﻤﻴﻊ ﺍﻟﺠﻦ ﻭﺍﻹﻧﺲ‪ ،‬ﻭﺇﻧﻤﺎ ﻛﻔﺮ ﻣﻦ ﻛﻔﺮ ﻣﻦ ﺍﻟﺠﻦ ﻭﺍﻹﻧﺲﺑﺴﻮﺀ ﺍﺧﺘﻴﺎﺭﻫﻢ‬ ‫ﻷﻧﻔﺴﻬﻢ ﺍﻟﻜﻔﺮ ﻋﻠﻰ ﺍﻹﻳﻤﺎﻥ‪ ،‬ﻭﺍﻟﻌﻤﻰ ﻋﻠﻰ ﺍﻟﻬﺪﻯ‪ ،‬ﻭﺃﻭﻟﻬﻢ ﺇﺑﻠﻴﺲ ﺃﺑﻮ ﺍﻟﺠﻦ‪،‬‬ ‫ﻇﻠﻤﺎ ﻭﻋﺪﻭﺍ ﻧﺎﻭﻛﺎﻥ ﺇﺑﻠﻴﺲ ﺇﻣﺎﻡ ﺃﻫﻞ ﺍﻟﻜﻔﺮ‪،‬‬ ‫ﻭﻗﺎﺑﻴﻞ ﺑﻦ ﺁﺩﻡﻗﺘﻞ ﺃﺧﺎﻩ ﻫﺎﺑﻴﻞ ‬ ‫ﻭﺍﻻﺳﺘﻜﺒﺎﺭ‪ ،‬ﻭﻗﺎﺑﻴﻞ‪ :‬ﺇﻣﺎﻡ ﺃﻫﻞ ﺍﻟﻈﻠﻢ‪ ،‬ﻭﺍﻹﺻﺮﺍﺭ ﺇﻟﻰ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ)‪.(٢‬‬ ‫ﻭﺍﻟﻜﻔﺎﺭ ﻣﺨﺎﻃﺒﻮﻥ ﺑﺎﻹﻳﻤﺎﻥ؛ ﻓﺈﺫﺍ ﺃﻗﺮﻭﺍ ﺑﻪ ﺧﻮﻃﺒﻮﺍ ﺑﺎﻟﺼﻼﺓ‪ ،‬ﻭﺍﻟﺼﻮﻡ‪،‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪:‬‬ ‫‬‫ﻭﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﺍﻟﺤﺞ‪ ،‬ﻭﺟﻤﻴﻊ ﻣﺎ ﺍﻓﺘﺮﺿﻪ ﺍﷲ ﻋﻠﻰ ﺃﻫﻞ ﺍﻹﻳﻤﺎﻥ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﺾ‬ ‫ﺇﻥ ﺍﻟﻜﻔﺎﺭ ﻣﺨﺎﻃﺒﻮﻥ ﺑﺎﻹﻳﻤﺎﻥ ﻭﺟﻤﻴﻊ ﺍﻟﻔﺮﺍﺋﺾ‪ ،‬ﻣﻌﺎﻗﺒﻮﻥ ﻋﻠﻰ ﺗﺮﻙ ﺟﻤﻴﻊ ﺫﻟﻚ‪،‬‬ ‫❁‬‫ﻭﻟﻜﻦ ﻓﻌﻠﻬﻢ ﺫﻟﻚ ﻋﻠﻰ ﺗﺮﺗﻴﺐ‪ ،‬ﻭﺗﻨﺰﻳﻞ؛ ﻛﻤﺎ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪Z Y ﴿ :‬‬ ‫)‪ (١‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪ ١١٠‬ ‪.١١١‬‬ ‫)‪ (٢‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٧٥‬‬ ‫‪281‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺃﺻﻞ ﺍﻟﻌﺪﻝ ﺍﻹﻟﻬﻲ‬ ‫\ ] ^ _ ﴾ ]ﻓﺼﻠﺖ‪ .[٧ ،٦ :‬ﻳﻘﻮﻝ ﺍﻟﺠﻴﻄﺎﻟﻲ‪ :‬ﺍﻟﻤﺸﺮﻙ ﻣﺄﻣﻮﺭ ﺑﺠﻤﻴﻊ‬ ‫ﺍﻟﻔﺮﺍﺋﺾ ﻣﻨﻬﻲ ﻋﻦ ﺟﻤﻴﻊ ﺍﻟﻤﻌﺎﺻﻲ ﻣﻦ ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ ﻭﻏﻴﺮ ﺫﻟﻚ)‪.(١‬‬ ‫‪ 3 ١٥٦‬ا )< اﻹ‪J?J‬‬ ‫ﺇﻥ ﻣﺴﺄﻟﺔ ﺃﻓﻌﺎﻝ ﺍﻟﻌﺒﺎﺩ ﻣﻦ ﺃﻛﺜﺮ ﺍﻟﻤﺴﺎﺋﻞ ﺇﺛﺎﺭﺓ ﻓﻲ ﻋﻠﻢ ﺍﻟﻜﻼﻡ‪ ،‬ﻭﺃﻛﺜﺮﻫﺎ‬ ‫ﺟﺪﻻ ﺑﻴﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻭﻫﻲ ﻣﺘﻌﻠﻘﺔ ﺑﺎﻟﻌﺪﻝ ﺍﻹﻟﻬﻲ)‪.(٢‬‬ ‫ﻭﺍﻟﻔﻌﻞ ﺍﻹﻧﺴﺎﻧﻲ ﻳﻘﺼﺪ ﺑﻪﻓﻲ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦﺃﻓﻌﺎﻝ ﺍﻟﻤﻜﻠﻔﻴﻦ ﻣﻦ ﺣﻴﺚ‬ ‫ﺟﻬﺔ ﺻﺪﻭﺭﻫﺎ‪ ،‬ﻭﻣﺴﺆﻭﻟﻴﺔ ﺍﻟﻌﺒﺪ ﻋﻦ ﻓﻌﻠﻪ‪ .‬ﻭﺍﻟﻔﻌﻞ ﻣﻦ ﺍﻟﺒﺸﺮ ﻫﻮ‪ :‬ﺣﺮﻛﺔ ﺍﻟﺒﺪﻥ‬ ‫ﻭﻋﻤﻠﻪ ﺑﻘﺪﺭﺓ ﺍﻟﻔﺎﻋﻞ ﺑﻌﺪ ﺃﻥ ﻟﻢ ﻳﻜﻦ ﺍﻟﻔﻌﻞ ﻣﻮﺟﻮ ﺩﺍ؛ ﻭﻳﻨﺪﺭﺝ ﺍﻟﺘﺮﻙ ﺿﻤﻦ‬ ‫ﺍﻟﻔﻌﻞ؛ ﻷﻧﻪ ﺟﻬﺪ ﻓﻲ ﻋﺪﻡ ﺍﻟﻔﻌﻞ‪ ،‬ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪﴿ :‬ﮯ ¡ ‪¥ ¤ £ ¢‬‬ ‫¦ § ¨ © ‪] ﴾ ® ¬ « ª‬ﺍﻟﻨﺴﺎﺀ‪ ،[١١٢ :‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪Ä ﴿ :‬‬ ‫‪] ﴾ È Ç Æ Å‬ﺍﻟﺒﻘﺮﺓ‪ ،[٢٨٢ :‬ﺃﻱ‪ :‬ﺗﺮﻙ ﺍﻟﻜﺘﺎﺑﺔ‪ ،‬ﻭﺗﺮﻙ ﺍﻟﺸﺎﻫﺪ‬ ‫ﺍﻟﺸﻬﺎﺩﺓ)‪.(٣‬‬ ‫ﻣﻘﺪﻭﺭﺍ ﻟﻔﺎﻋﻠﻪ ﻗﺒﻞ‬ ‫‬‫ﻭﺍﺧﺘﻠﻒ ﺍﻟﻨﺎﺱ ﻓﻲ ﺣﺪ ﺍﻟﻔﻌﻞ ﻓﻘﺎﻟﺖ ﺍﻟﻘﺪﺭﻳﺔ‪ :‬ﻣﺎ ﻛﺎﻥ‬ ‫ﻭﺟﻮﺩﻩ ﻋﻠﻰ ﺃﺻﻠﻬﻢ ﻓﻲ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻟﻔﻌﻞ‪ .‬ﻭﺣﺪ ﺍﻟﻔﻌﻞ ﻋﻨﺪ ﺍﻟﻤﺤﻘﻘﻴﻦ ﺃﻧﻪ‬ ‫ﺍﻹﺑﺎﺿﻴﺔﻓﻲ ﺃﻥ ﺍﻟﻘﺪﺭﺓ ﻣﻊ ﺍﻟﻔﻌﻞ‪ ،‬ﻭﻓﻴﻪ‬ ‫‬‫ﺍﻟﻤﻮﺟﻮﺩ ﺑﻘﺪﺭﺓ ﻓﺎﻋﻠﻪﻋﻠﻰ ﺃﺻﻞ‬ ‫ﺣﺪ ﺍﻟﻔﻌﻞ ﻣﺎ ﻟﻢ ﻳﻜﻦ ﺛﻢ ﻛﺎﻥ‪ ،‬ﻭﺍﷲ ﺗﻌﺎﻟﻰ ﺧﺎﻟﻖ ﺃﻓﻌﺎﻟﻨﺎ ﻓﻬﻲ ﻣﻦ ﺍﷲ ﺧﻠﻖ ﻭﻣﻨﺎ‬ ‫ﻓﻌﻞ ﺧﻼﻓﺎ ﻟﻠﻤﻌﺘﺰﻟﺔ ﻭﺍﻟﺠﻬﻤﻴﺔ‪ .‬ﺃﻣﺎ ﺍﻟﻤﻌﺘﺰﻟﺔ ﻓﻘﺎﻟﻮﺍ‪ :‬ﻫﻲ ﻟﻬﻢ ﺩﻭﻥ ﺍﷲ‪ .‬ﻭﺃﻣﺎ‬ ‫ﺍﻟﺠﻬﻤﻴﺔ ﻓﻘﺎﻟﻮﺍ‪ :‬ﻫﻲ ﷲ ﺩﻭﻧﻨﺎ‪ ،‬ﻭﺃﻫﻞ ﺍﻟﺤﻖ ﻳﻘﻮﻟﻮﻥ‪ :‬ﻫﻲ ﺑﻴﻦ ﺑﻴﻦ‪ ،‬ﻛﺎﻧﺖ ﻣﻨﺎ‬ ‫ﻓﻌﻼ ﻭﻣﻦ ﺍﷲ ﺧﻠﻘﺎ)‪.(٤‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٧٦‬‬ ‫‬‫)‪ (١‬ﺍﻟﺠﻴﻄﺎﻟﻲ‪ :‬ﻗﻨﺎﻃﺮ ﺍﻟﺨﻴﺮﺍﺕ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.١٢٩‬‬ ‫)‪ (٢‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٣٠‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٧٤٦‬‬ ‫‬‫)‪ (٣‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫)‪ (٤‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٣٠‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪282‬‬ ‫‪ ١٥٧‬أ‪?n‬م ا )< اﻹ‪J?J‬‬ ‫ﺇﻥ ﺃﻓﻌﺎﻝ ﺍﻟﻤﻜﻠﻔﻴﻦ ﻋﻠﻰ ﺿﺮﺑﻴﻦ‪ :‬ﻇﺎﻫﺮ ﻭﺑﺎﻃﻦ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻈﺎﻫﺮ ﻓﻜﺎﻟﺤﺮﻛﺎﺕ‬ ‫ﻭﺍﻟﺴﻜﻮﻥ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺒﺎﻃﻦ ﻓﻤﺜﻞ ﺍﻻﻋﺘﻘﺎﺩﺍﺕ ﻭﺍﻹﺭﺍﺩﺍﺕ‪.‬‬ ‫ﻭﺗﻨﻘﺴﻢ ﺃﻓﻌﺎﻝ ﺍﻹﻧﺴﺎﻥ ﻛﻠﻬﺎ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ‪ :‬ﻗﺴﻢ ﺍﺧﺘﻴﺎﺭﻱ‪ ،‬ﻭﻗﺴﻢ ﺿﺮﻭﺭﻱ‪،‬‬ ‫ﻭﻗﺴﻢ ﻛﺮﺍﻫﺔ‪ .‬ﻓﺄﻣﺎ ﺍﻻﺧﺘﻴﺎﺭﻱ ﻓﻤﺎ ﺍﺧﺘﺎﺭﻩ ﻫﻮ ﻣﺎ ﺳﺒﻖ ﺇﻟﻰ ﺍﻟﻨﻔﻮﺱ ﻣﻌﻨﺎﻩ‪ ،‬ﻛﻘﻮﻟﻪ‬ ‫ﺗﻌﺎﻟﻰ‪] ﴾ i h g f e d c b a ` ﴿ :‬ﺍﻟﺒﻘﺮﺓ‪.(١)[٦٠ :‬‬ ‫ﻭﻫﺬﺍ ﺍﻟﻘﺴﻢ ﻫﻮ ﺍﻟﺬﻱ ﻳﻘﻊ ﻋﻠﻴﻪ ﺍﻟﺠﺰﺍﺀ‪ ،‬ﺃﻣﺎ ﺍﻟﻘﺴﻤﺎﻥ ﺍﻵﺧﺮﺍﻥ‪ ،‬ﻓﻼ ﺟﺰﺍﺀ‬ ‫ﻋﻠﻴﻬﻤﺎ‪ ،‬ﻭﻟﻦ ﻧﻬﺘﻢ ﻫﻨﺎ ﺇﻻ ﺑﺎﻟﻘﺴﻢ ﺍﻷﻭﻝ ﻓﻘﻂ‪.‬‬ ‫‪ ١٥٨‬اﻻ@ ‪#‬ت ا ‪ ; K36‬ا )< اﻹ‪J?J‬‬ ‫ﺳﺌﻞ ﺍﺑﻦ ﻋﺒﺎﺱ ^ ﻋﻦ ﺍﻟﻘﺪﺭ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺍﻟﻨﺎﺱ ﻓﻴﻪ ﻋﻠﻰ ﺛﻼﺛﺔ ﻣﻨﺎﺯﻝ‪:‬‬ ‫‪ ١‬ ﻣﻦ ﺟﻌﻞ ﻟﻠﻌﺒﺎﺩ ﻓﻲ ﺍﻷﻣﺮ ﻣﺸﻴﺌﺔ‪ :‬ﻓﻘﺪ ﺿﺎﺩ ﺍﷲ ﻓﻲ ﺃﻣﺮﻩ‪.‬‬ ‫ﻋﻈﻴﻤﺎ‪.‬‬ ‫‬‫ﺇﺛﻤﺎ‬ ‫‪ ٢‬ ﻭﻣﻦ ﺃﺿﺎﻑ ﺇﻟﻰ ﺍﷲ ﺷﻴ ﺌﺎ ﻣﻤﺎ ﻳﺘﻨﺰﻩ ﻋﻨﻪ‪ :‬ﻓﻘﺪ ﺍﻓﺘﺮﻯ ﻋﻠﻰ ﺍﷲ ‬ ‫ﺟﻤﻴﻌﺎ‪،‬‬ ‫‬‫‪ ٣‬ ﻭﻣﻦ ﻗﺎﻝ‪ :‬ﺇﻧﻲ ﺭﺣﻤﺖ ﺑﻔﻀﻞ ﺍﷲ‪ :‬ﻓﺬﻟﻚ ﺍﻟﺬﻱ ﺳﻠﻢ ﻟﻪ ﺩﻳﻨﻪ ﻭﺩﻧﻴﺎﻩ‬ ‫ﻭﻟﻢ ﻳﻌﻠﻢ ﺍﷲ ﻓﻲ ﺧﻠﻘﻪ‪ ،‬ﻭﻟﻢ ﻳﺠﻬﻠﻪ ﻓﻲ ﺣﻜﻤﻪ)‪.(٢‬‬ ‫ﺇ ﺫﺍ؛ ﻓﺎﺑﻦ ﺍﻟﻌﺒﺎﺱ ^ ‪‬‬ ‫ﻳﻘﺴﻢ ﺍﻻﺗﺠﺎﻫﺎﺕ ﺇﻟﻰ ﺛﻼﺛﺔ‪ :‬ﺍﺗﺠﺎﻩ ﺍﻟﺠﺒﺮ‪ ،‬ﻭﺍﺗﺠﺎﻩ‬ ‫ﻳﻘﺴﻢ ﺍﻟﺒﺴﻴﻮﻱ ﺍﻟﻤﺬﺍﻫﺐ ﺍﻟﺘﻲ‬ ‫ﺍﻟﺘﻔﻮﻳﺾ‪ ،‬ﻭﺍﺗﺠﺎﻩ ﺛﺎﻟﺚ ﻳﺘﻮﺳﻂ ﺑﻴﻨﻬﻤﺎ‪ .‬ﻛﻤﺎ ‪‬‬ ‫ﺃﻳﻀﺎ ﺇﻟﻰ ﺛﻼﺛﺔ ﺍﺗﺠﺎﻫﺎﺕ ﻫﻲ‪:‬‬ ‫ﺑﺤﺜﺖ ﻓﻲ ﺃﻓﻌﺎﻝ ﺍﻟﻌﺒﺎﺩ ‬ ‫ﺃﻥ ﺗﻜﻮﻥ ﻛﻠﻬﺎ ﻓﻌﻞ ﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﻦ ﻻ ﻓﺎﻋﻞ ﻟﻬﺎ ﻏﻴﺮﻩ‪ ،‬ﻭﻫﻮ ﻣﺬﻫﺐ‬‫‬ ‫ﺍﻟﺠﺒﺮ‪.‬‬ ‫)‪ (١‬ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪ :‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٣‬‬ ‫)‪ (٢‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٣٧‬‬ ‫‪283‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺃﺻﻞ ﺍﻟﻌﺪﻝ ﺍﻹﻟﻬﻲ‬ ‫ﺃﻭ ﺗﻜﻮﻥ ﻓﻌﻠﻪ ﻭﻓﻌﻞ ﺧﻠﻘﻪ‪ ،‬ﻭﻛﺴﺒﻪ ﻭﻛﺴﺒﻬﻢ ﻋﻠﻰ ﺍﻟﺸﺮﻛﺔ ﻛﻤﺎ ﺫﻫﺐ‬‫‬ ‫ﺍﻷﺷﺎﻋﺮﺓ‪.‬‬ ‫ﺃﻭ ﻓﻌﻞ ﺍﻟﻌﺒﺎﺩ ﻭﻟﻴﺲ ﻓﻌﻞ ﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﻦ ﻛﻤﺎ ﺫﻫﺐ ﺍﻟﻤﻌﺘﺰﻟﺔ)‪.(١‬‬‫‬ ‫ﺃﻣﺬﻫﺐ ﺍﻟﺠﺒﺮ‪:‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺍﻟﺬﻳﻦ ﻋﺮﻓﻮﺍ »ﺍﻟﺠﺒﺮ« ﺍﻟﻔﺰﺍﺭﻱ‪ ،‬ﻗﺎﺋﻼ‪» :‬ﻭﺃﻣﺎ ﺍﻹﺟﺒﺎﺭ ﻓﻬﻮ‬ ‫‬‫ﻣﻦ ﺃﻭﺍﺋﻞ‬ ‫ﺍﻹﻛﺮﺍﻩ‪ ،‬ﻓﺎﻟﻤﺠﺒﻮﺭ ﻫﻮ ﺍﻟﻤﻜﺮﻩ ﺍﻟﻤﺤﻤﻮﻝ ﻋﻠﻰ ﻏﻴﺮ ﻣﺎ ﻳﺮﻳﺪ«)‪.(٢‬‬ ‫ﻌﺮﻑ ﺍﻟﺒﺴﻴﻮﻱ ﺍﻟﺠﺒﺮ ﺑﺄﻧﻪ‪ :‬ﻫﻮ ﺍﺳﺘﻜﺮﺍﻩ ﺍﻟﻤﺠﺒﻮﺭ ﻋﻠﻰ ﺍﻟﻔﻌﻞ)‪ .(٣‬ﻭﺍﻟﺠﺒﺮ‬ ‫ﻭﻳ ‪‬‬ ‫‬ ‫ﻫﻮ ﺣﻤﻞ ﺍﻟﻐﻴﺮ ﻋﻠﻰ ﺃﻥ ﻳﻔﻌﻞ ﻣﺎ ﻻ ﻳﺮﻳﺪﻩ ﻭﻻ ﻳﺨﺘﺎﺭ ﻣﺒﺎﺷﺮﺗﻪ ﻟﻮ ﺧﻠﻲ ﻭﻧﻔﺴﻪ‪،‬‬ ‫ﻭﺍﻟﻤﺠﺒﺮﺓ ﻫﻢ ﺍﻟﺬﻳﻦ ﻧﺴﺒﻮﺍ ﺃﻓﻌﺎﻝ ﺍﻟﻌﺒﺎﺩ ﺇﻟﻰ ﺍﷲ ‪ ، 8‬ﻭﻧﻔﻮﻫﺎ ﻋﻦ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﻭﺃﺛﺒﺘﻮﺍ‬ ‫ﺃﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﺃﺧﺬﻫﻢ ﻋﻠﻰ ﻣﺎ ﻟﻢ ﻳﻔﻌﻠﻮﺍ‪ ،‬ﻓﻨﺴﺒﻮﺍ ﺇﻟﻴﻪ ﺍﻟﻈﻠﻢ ﻭﺍﻟﻌﺪﻭﺍﻥ‪ ،‬ﺗﻌﺎﻟﻰ‬ ‫ﻛﺒﻴﺮﺍ)‪.(٤‬‬ ‫ﻋﻠﻮﺍ ‬ ‫ﻋﻦ ﺫﻟﻚ ‪‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺍﻟﺠﺒﺮ‪ ،‬ﻭﻳﺜﺒﺘﻮﻥ ﺍﻻﺧﺘﻴﺎﺭ‪ .‬ﻳﻘﻮﻝ ﺍﻟﻌﻮﺗﺒﻲ )ﻕ‪٦‬ﻫ‪١٢/‬ﻡ(‪ :‬ﺍﷲ‬ ‫‬‫ﻭﻳﻨﻔﻲ‬ ‫ﻣﺨﺘﺎﺭﺍ ﻏﻴﺮ ﻣﺠﺒﻮﺭ‪ .‬ﻭﻗﺪ ﺧﻠﻖ ﺍﷲ‬ ‫‬‫ﺃﺣﺪﺍ‪ ،‬ﻭﺇﻧﻤﺎ ﺁﻣﻦ ﻣﻦ ﺁﻣﻦ‬ ‫‬‫ﺗﻌﺎﻟﻰ ﻟﻢ ﻳﺠﺒﺮ‬ ‫ﺗﻌﺎﻟﻰ ﺍﻟﻄﺎﻋﺔ ﻭﺍﻟﻤﻌﺼﻴﺔ‪ ،‬ﻭﺃﻣﺮ ﺑﺎﻟﻄﺎﻋﺔ ﻭﺃﺣﺒﻬﺎ ﻭﺭﺿﻴﻬﺎ‪ ،‬ﻓﻤﻦ ﻋﻤﻞ ﺑﻬﺎ ﻓﺒﻌﻠﻢ‬ ‫ﺍﷲ‪ ،‬ﻭﺍﷲ ﺃﻋﺎﻧﻪ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻧﻬﻰ ﻋﻦ ﺍﻟﻤﻌﺼﻴﺔ‪ ،‬ﻭﺃﺑﻐﻀﻬﺎ‪ ،‬ﻭﻗﺒﺤﻬﺎ‪ ،‬ﻓﻤﻦ ﻋﻤﻞ ﺑﻬﺎ‬ ‫ﻓﺒﻌﻠﻢ ﺍﷲ‪ ،‬ﻭﺍﺧﺘﻴﺎﺭ ﺍﻟﻌﺒﺪ ﻟﻬﺎ‪ .‬ﻓﺎﷲ ﻟﻢ ﻳﺠﺒﺮ ﺍﻟﻌﺒﺪ ﻋﻠﻰ ﻃﺎﻋﺔ‪ ،‬ﻭﻻ ﻋﻠﻰ ﻣﻌﺼﻴﺔ‪،‬‬ ‫ﻭﻟﻜﻨﻪ ﻗﺪ ﻋﻠﻢ ﺍﺧﺘﻴﺎﺭ ﻋﻤﻞ ﺍﻟﻌﺒﺪ ﻓﻲ ﺍﻷﺯﻝ‪ ،‬ﻓﺄﺭﺍﺩ ﺇﻧﻔﺎﺩ ﻣﺎ ﻋﻠﻢ)‪.(٥‬‬ ‫)‪ (١‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٥٣٤‬‬ ‫)‪ (٢‬ﺍﻟﻔﺰﺍﺭﻱ‪ :‬ﻛﺘﺎﺏ ﺍﻟﻘﺪﺭ‪ ،‬ﺹ ‪.٥٦‬‬ ‫)‪ (٣‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٥٨٠‬‬ ‫)‪ (٤‬ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪ :‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.١٠٨‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ١٧١‬ ‪.١٧٢‬‬ ‫‬‫)‪ (٥‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪284‬‬ ‫ﺏﻣﺬﻫﺐ ﺍﻟﻘﺪﺭ‪:‬‬ ‫ﺳﻤﻮﺍ ﻗﺪﺭﻳﺔ؛ ﻷﻧﻬﻢ ﻳﻜﺬﺑﻮﻥ ﺑﺎﻟﻘﺪﺭ‪ ،‬ﻭﻳﻘﻮﻟﻮﻥ‪ :‬ﻻ ﻗﺪﺭ‪ ،‬ﻭﻧﺴﺒﻬﻢ‬ ‫‬‫ﺍﻟﻘﺪﺭﻳﺔ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻟﻠﻤﺠﻮﺱ؛ ﻷﻧﻬﻢ ﺿﺎﻫﻮﺍ ﺍﻟﻤﺠﻮﺱ ﻓﻲ ﻗﻮﻟﻬﻢ ﺣﻴﻦ ﻗﺎﻟﻮﺍ‪ :‬ﺇﻥ ﺍﷲ ﺧﻠﻖ‬ ‫‬ ‫ﺍﻟﺨﻴﺮ‪ ،‬ﻭﻟﻢ ﻳﺨﻠﻖ ﺍﻟﺸﺮ ﻭﻟﻢ ﻳﺮﺩﻩ‪ ،‬ﻭﺃﻥ ﺍﻟﺸﻴﻄﺎﻥ ﻳﺨﻠﻖ ﺍﻟﺸﺮ‪ ،‬ﻭﺗﻌﺎﻟﻰ ﺍﷲ ﺧﺎﻟﻖ‬ ‫ﻛﻞ ﺷﻲﺀ ﻻ ﺧﺎﻟﻖ ﺳﻮﺍﻩ ‪.(١) 8‬‬ ‫ﻭﻟﻠﻘﺪﺭﻳﺔ ﺁﺭﺍﺀ ﻣﺨﺘﻠﻔﺔ‪ ،‬ﻭﻣﺬﺍﻫﺐ ﻛﺜﻴﺮﺓ ﻓﻬﻢ ﺍﻟﺬﻳﻦ ﻳﺰﻋﻤﻮﻥ ﻓﻲ ﺍﻛﺘﺴﺎﺑﻬﻢ‬ ‫ﺃﻧﻬﻢ ﻳﻘﺪﺭﻭﻧﻬﺎ ﻭﻳﻔﻌﻠﻮﻧﻬﺎ ﻣﻘﺪﺭﺓ ﺩﻭﻥ ﺍﻟﺨﺎﻟﻖ‪ ،‬ﻭﺍﻟﻘﺪﺭﻱ ﺍﻟﺬﻱ ﺫﻟﻠﻬﺎ ﻟﻨﻔﺴﻪ)‪.(٢‬‬ ‫ﺃﻳﻀﺎﺃﻥ‬ ‫ﻭﺯﻋﻤﻮﺍ ﺃﻥ ﺍﷲ ﺧﻠﻖ ﻛﻞ ﺷﻲﺀ‪ ،‬ﺧﻠﻖ ﻛﻞ ﺷﺮ ﻭﻛﻞ ﺧﻴﺮ‪ ،‬ﻭﺯﻋﻤﻮﺍ‬ ‫ﺍﷲ ﺗﻌﺎﻟﻰ ﻟﻢ ﻳﺨﻠﻖ ﺍﻟﻜﻔﺮ ﻭﻻ ﺍﻹﻳﻤﺎﻥ‪ ،‬ﻭﻻ ﺍﻟﻄﺎﻋﺔ ﻭﻻ ﺍﻟﻤﻌﺼﻴﺔ‪ ،‬ﻭﻻ ﺧﻠﻖ‬ ‫ﺣﺮﻛﺎﺕ ﺷﻲﺀ ﻣﻦ ﺍﻟﺤﻴﻮﺍﻥ ﻣﻦ ﺍﻟﻨﺎﺱ ﻭﻏﻴﺮﻫﻢ ﻣﻦ ﺍﻟﺪﻭﺍﺏ ﻭﺍﻟﻬﻮﺍﻡ ﻭﺍﻟﻄﻴﺮ‪،‬‬ ‫ﻭﻛﻞ ﺣﺮﻛﺔ ﻛﺎﻧﺖ ﻣﻦ ﻣﺘﺤﺮﻙ‪.‬‬ ‫ﻭﻳﻘﻮﻝ ﺃﻫﻞ ﺍﻟﻘﺪﺭ ﺑﺎﻹﺟﻤﺎﻉ‪ :‬ﺇﻥ ﺃﻓﻌﺎﻝ ﺍﻟﻌﺒﺎﺩ ﻟﻴﺴﺖ ﻣﺨﻠﻮﻗﺔ‪ ،‬ﻭﺃﻥ ﺍﻷﻣﺮ‬ ‫ﻓﻴﻬﺎ ﺇﻟﻴﻬﻢ‪ ،‬ﻳﻤﻠﻜﻮﻥ ﺃﻋﻤﺎﻟﻬﻢ‪ ،‬ﻭﻳﻨﺸﺌﻮﻥ ﺃﻓﻌﺎﻟﻬﻢ‪ ،‬ﻭﺃﻥ ﺍﷲ ‪ 8‬ﻟﻢ ﻳﺨﻠﻖ ﺃﻓﻌﺎﻝ‬ ‫ﺍﻟﻤﺆﻣﻨﻴﻦ‪ ،‬ﻭﻻ ﺳﻠﻢ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻭﻻ ﻗﺒﻮﻝ ﻧﺒﻮﺓ ﺍﻟﻨﺒﻴﻴﻦ‪ ،‬ﻭﻻ ﺗﺴﺒﻴﺢ ﺍﻟﻤﻼﺋﻜﺔ‪،‬‬ ‫ﻭﻻ ﺻﻮﺕ ﺍﻟﺮﻋﺪ‪ ،‬ﻭﻻ ﻓﺘﺢ ﺧﺰﻧﺔ ﺍﻟﺠﻨﺔ ﺃﺑﻮﺍﺏ ﺍﻟﺠﻨﺔ‪ ،‬ﻭﻻ ﺣﺮﻛﺎﺕ ﺃﻫﻞ ﺍﻟﺠﻨﺔ‬ ‫ﻭﺗﻠﺬﺫﻫﻢ‪ ،‬ﻭﻻ ﺣﺮﻛﺎﺕ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﻭﺗﺼﺮﻓﻬﻢ‪ ،‬ﻭﻻ ﻃﻴﺮﺍﻥ ﻃﻴﺮ‪ ،‬ﻭﻻ ﺩﺑﻴﺐ ﺫﺭ‪،‬‬ ‫ﻭﻻ ﺣﺮﻛﺔ ﺑﻬﻴﻤﺔ)‪.(٣‬‬ ‫ﻭﺃﻥ ﺍﷲ ‪ 8‬ﻟﻢ ﻳﺨﻠﻖ ﻣﻦ ﺫﻟﻚ ﺷﻴ ﺌﺎ‪ ،‬ﻭﺃﻥ ﺍﻷﻣﺮ ﻓﻲ ﺫﻟﻚ ﺇﻟﻴﻬﻢ‪ ،‬ﻳﻨﺸﺌﻮﻥ‬ ‫ﻛﻤﺎ ﺃﺭﺍﺩ‪ ،‬ﻭﻳﻔﻌﻠﻮﻥ ﺍﻷﻣﻮﺭ‪ ،‬ﻓﺠﻌﻠﻮﺍ ﺍﻟﺘﺪﺑﻴﺮ ﻻﺛﻨﻴﻦ‪ :‬ﺍﷲ ﻣﻨﻔﺮﺩ ﺑﻔﻌﻠﻪ‪ ،‬ﻭﺍﻟﺨﻠﻖ‬ ‫ﻣﻨﻔﺮﺩﻭﻥ ﺑﺄﻓﻌﺎﻟﻬﻢ‪ ،‬ﻻ ﻳﻮﺻﻒ ﺍﷲ ﺑﺎﻟﻘﺪﺭﺓ ﻋﻠﻰ ﻓﻌﻞ ﻫﺬﺍ‪ ،‬ﻭﻻ ﻫﺬﺍ ﻳﻮﺻﻒ‬ ‫)‪ (١‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٣٩‬‬ ‫)‪ (٢‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٥٧٩‬‬ ‫)‪ (٣‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.١٢٤‬‬ ‫‪285‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺃﺻﻞ ﺍﻟﻌﺪﻝ ﺍﻹﻟﻬﻲ‬ ‫ﺑﺎﻟﻘﺪﺭﺓ ﻋﻠﻰ ﻓﻌﻞ ﻫﺬﺍ‪ ،‬ﻛﻤﺎ ﻗﺎﻟﺖ ﺍﻟﺜﻨﻮﻳﺔ‪ :‬ﺇﻥ ﺍﻟﻌﺎﻟﻢ ﻧﻮﺭ ﻭﻇﻼﻡ‪ .‬ﻓﻤﺎ ﻛﺎﻥ ﻣﻦ‬ ‫ﺧﻴﺮ ﻓﻬﻮ ﻓﻌﻞ ﺍﻟﻨﻮﺭ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ ﻣﻦ ﺷﺮ ﻓﻬﻮ ﻓﻌﻞ ﺍﻟﻈﻠﻤﺔ‪ ،‬ﻭﻛﺬﻟﻚ ﻗﺎﻟﺖ ﺍﻟﻤﺠﻮﺱ‬ ‫ﻋﻠﻮﺍ‬ ‫ﻭﺻﻴﺮﻭﺍ ﺍﻟﺘﺪﺑﻴﺮ ﻻﺛﻨﻴﻦ‪ ،‬ﻛﻤﺎ ﻗﺎﻟﺖ ﺍﻟﺜﻨﻮﻳﺔ ﻭﺍﻟﻘﺪﺭﻳﺔﺗﻌﺎﻟﻰ ﺍﷲ ﻋﻦ ﺫﻟﻚ ‪‬‬ ‫‬ ‫ﻛﺒﻴﺮﺍ)‪.(١‬‬ ‫‬ ‫ﺝﻧﻘﺪ ﺍﻻﺗﺠﺎﻫﻴﻦ‪:‬‬ ‫ﻳﻨﻘﺪ ﺍﻟﻔﺰﺍﺭﻱ ﻣﺬﻫﺐ ﺍﻟﺠﺒﺮ؛ ﻷﻥ ﺍﻹﺟﺒﺎﺭ ﻳﻌﻨﻲ ﺍﻹﻛﺮﺍﻩ‪ ،‬ﻭﺍﻟﻤﺠﺒﻮﺭ ﻫﻮ‬ ‫ﺃﺣﺪﺍ ﻣﻦ ﺃﻫﻞ ﺍﻟﻤﻌﺎﺻﻲ ﻳﻔﻌﻠﻬﺎ‬ ‫ﺍﻟﻤﻜﺮﻩ ﺍﻟﻤﺤﻤﻮﻝ ﻋﻠﻰ ﻏﻴﺮ ﻣﺎ ﻳﺮﻳﺪ ﻷﻧﻨﺎ »ﻟﻢ ﻧﺮ ‬ ‫ﺇﻻ ﻋﻠﻰ ﺷﻬﻮﺓ ﺃﻭ ﺯﻳﻨﺔ ﺃﻭ ﺷﺒﻬﺔ‪ ،‬ﻻ ﻳﺮﻳﺪ ﻏﻴﺮ ﻣﺎ ﻳﻔﻌﻞ«)‪.(٢‬‬ ‫ﺃﻳﻀﺎ ﺍﻻﺗﺠﺎﻩ ﺍﻟﻘﺎﺋﻞ ﺑﺄﻥ ﺍﻟﻌﺒﺎﺩ ﻳﻔﻌﻠﻮﻥ ﺃﻓﻌﺎﻟﻬﻢ‪ ،‬ﻭﺍﷲ ﻳﻔﻌﻞ‬ ‫ﻳﺮﻓﺾ ﺍﻟﻔﺰﺍﺭﻱ ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻗﺎﺋﻼ‪» :‬ﻭﻟﻜﻦ ﻗﻮﻟﻨﺎ‪:‬‬ ‫‬‫ﻓﻌﻠﻬﻢ‪ ،‬ﻓﻬﻤﺎ ﺷﺮﻳﻜﺎﻥ ﻓﻲ ﺍﻟﻔﻌﻞ‪ .‬ﻭﻳﺒﻴﻦ ﻣﺬﻫﺐ‬ ‫ﺧﻠﻖ ﺍﷲ ﺍﻟﻜﻔﺮ ﻭﺍﻹﻳﻤﺎﻥ ﻭﻫﻤﺎ ﻓﻌﻞ ﺍﻟﻌﺒﺎﺩ‪ ...‬ﻻ ﻳﻜﻮﻥ ﻓﻌﻞ ﻭﺍﺣﺪ ﻳﻔﻌﻠﻪ‬ ‫ﺍﺛﻨﺎﻥ«)‪.(٣‬‬ ‫ﻭﻳﺬﻛﺮ ﺍﻟﻜﻨﺪﻱ ﻓﺴﺎﺩ ﻣﺬﻫﺒﻲ ﺍﻟﺘﻔﻮﻳﺾ ﻭﺍﻟﺠﺒﺮ؛ ﻷﻥ ﺍﻟﻘﺎﺋﻞ ﺑﺎﻟﺘﻔﻮﻳﺾ‬ ‫ﺧﻄﺆﻩ ﺇﺫ ﺇﻥ ﻟﻮ ﻓﻮﺽ ﺍﷲ ﺍﻷﻣﺮ ﺇﻟﻰ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﻟﻜﺎﻥ ﻗﺪ ﺧﻠﻘﻬﻢ ﻋﺒ ﺜﺎ‪ ،‬ﻭﺟﻌﻠﻬﻢ‬ ‫ﺳﺪﻯ‪ ،‬ﻭﻫﺬﺍ ﻟﻴﺲ ﻣﻦ ﻓﻌﻞ ﺇﻟﻪ ﺣﻜﻴﻢ ﻋﻠﻴﻢ‪ ،‬ﻷﻧﻪ ﻳﻘﻮﻝ‪ ~ ﴿ :‬ﮯ‬ ‫¡ ‪] ﴾¢‬ﺍﻟﻤﺆﻣﻨﻮﻥ‪ ،[١١٥ :‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪﴾ v u t s ❁ q ﴿ :‬‬ ‫]ﺍﻟﻌﻨﻜﺒﻮﺕ‪ .[٢ ،١ :‬ﻭﺍﻟﺬﻱ ﻗﺎﻝ ﺑﺎﻟﺠﺒﺮ ﺧﻄﺆﻩ ﺃﻥ ﻟﻮ ﺍﷲ ﺃﺟﺒﺮ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﻟﻢ ﻳﺴﺘﺤﻖ ﺃﺣﺪ‬ ‫ﻣﻨﻬﻢ ﺟﺰﺍﺀ ﻋﻠﻰ ﻋﻤﻞ ﻳﻌﻤﻠﻪ‪ ،‬ﻭﺑﻄﻞ ﺑﺎﻟﺠﺒﺮ ﺍﻟﺜﻮﺍﺏ ﻭﺍﻟﻌﻘﺎﺏ)‪.(٤‬‬ ‫)‪ (١‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.١٢٥‬‬ ‫)‪ (٢‬ﺍﻟﻔﺰﺍﺭﻱ‪ :‬ﻛﺘﺎﺏ ﺍﻟﻘﺪﺭ‪ ،‬ﺹ ‪.٣‬‬ ‫)‪ (٣‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺹ ‪.٣٦‬‬ ‫)‪ (٤‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٨٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪286‬‬ ‫ﻭﻳﺮﻯ ﺍﻟﻜﻨﺪﻱ ﻛﺬﺏ ﻫﺆﻻﺀ ﻋﻠﻰ ﺍﷲ‪ ،‬ﻭﺍﷲ ﺧﺎﻟﻖ ﻛﻞ ﺷﻲﺀ‪ ،‬ﻭﺧﺎﻟﻖ ﺍﻟﻜﻔﺮ‬ ‫ﻭﺍﻹﻳﻤﺎﻥ‪ ،‬ﻭﺍﻟﻄﺎﻋﺔ ﻭﺍﻟﻤﻌﺼﻴﺔ‪ ،‬ﻭﺍﻟﺤﺮﻛﺎﺕ ﻭﺍﻟﺴﻜﻮﻥ‪ ،‬ﻭﻛﻞ ﺷﻲﺀ‪ ،‬ﻓﻬﺬﺍ ﻫﻮ‬ ‫ﺍﻹﻳﻤﺎﻥ ﺑﺎﻟﻘﺪﺭ ﺧﻴﺮﻩ ﻭﺷﺮﻩ)‪.(١‬‬ ‫ﺇﻻ ﺃﻥ ﺍﻟﻮﺍﺭﺟﻼﻧﻲ ﻻ ﻳﻄﻠﻖ ﻟﻔﻆ ﺍﻟﻘﺪﺭﻳﺔ ﻋﻠﻰ ﺍﺗﺠﺎﻩ ﻭﺍﺣﺪ‪ ،‬ﻭﺇﻧﻤﺎ ﻳﻀﻢ ﺇﻟﻰ‬ ‫ﻓﺮﻗﺔ ﺍﻟﻘﺪﺭﻳﺔ ﻓﺮﻗﺔ ﺍﻟﻤﺠﺒﺮﺓ‪ ،‬ﻓﻴﻘﻮﻝ‪ :‬ﺇﻥ ﺍﻟﻘﺪﺭﻳﺔ ﻫﻢ ﻛﻞ ﻣﻦ ﺧﺎﺽ ﻓﻲ ﻗﺪﺭ ﺍﷲ‪،‬‬ ‫ﻭﻟﻢ ﻳﺴﺘﺴﻠﻢ ﻟﻘﻀﺎﺀ ﺍﷲ‪ ،‬ﻭﻫﻤﺎ ﻃﺎﺋﻔﺘﺎﻥ ﺣﺎﺋﺪﺗﺎﻥ ﻋﻦ ﺳﻮﺍﺀ ﺍﻟﺴﺒﻴﻞ‪ ،‬ﺃﻭﻻﻫﻤﺎ‪:‬‬ ‫ﺍﻟﻤﻌﺘﺰﻟﺔ‪ ،‬ﺣﺮﻣﻮﺍ ﻣﻦ ﺧﻠﻖ ﺍﷲ ﺃﻓﻀﻠﻪ‪ ،‬ﻭﻧﺤﻠﻮﻩ ﺃﻧﻔﺴﻬﻢ‪ ،‬ﻭﻫﻮ ﺍﻹﺳﻼﻡ ﻭﺇﻳﻤﺎﻥ‬ ‫ﺍﻟﺘﻮﺣﻴﺪ‪ .‬ﻭﺍﻟﻔﺮﻗﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺍﻟﻤﺠﺒﺮﺓ‪ ،‬ﺍﻟﺬﻳﻦ ﻧﺴﺒﻮﺍ ﺃﻓﻌﺎﻝ ﺍﻟﻌﺒﺎﺩ ﺇﻟﻰ ﺍﷲ ‪، 8‬‬ ‫ﻭﻧﻔﻮﻫﺎ ﻋﻦ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﻭﺃﺛﺒﺘﻮﺍ ﺃﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﺃﺧﺬﻫﻢ ﻋﻠﻰ ﻣﺎ ﻟﻢ ﻳﻔﻌﻠﻮﺍ‪ ،‬ﻓﻨﺴﺒﻮﺍ ﺇﻟﻴﻪ‬ ‫ﻛﺒﻴﺮﺍ‪ ،‬ﻗﺎﻝ ﺍﷲ ‪¶ µ ﴿ : 8‬‬ ‫ﻋﻠﻮﺍ ‬ ‫‪‬‬‫ﺍﻟﻈﻠﻢ ﻭﺍﻟﻌﺪﻭﺍﻥ‪ ،‬ﺗﻌﺎﻟﻰ ﺍﷲ ﻋﻦ ﺫﻟﻚ‬ ‫¸ ﴾ ]ﺍﻷﻧﻌﺎﻡ‪ ،[١٠٨ :‬ﻭﻗﺎﻝ‪] ﴾ â á à ß Þ ﴿ :‬ﺍﻟﻘﻤﺮ‪.(٢)[٤٩ :‬‬ ‫ﻭﻳﻨﻘﺪ ﺍﻟﺒﺴﻴﻮﻱ ﻫﺎﺗﻴﻦ ﺍﻟﻔﺮﻗﺘﻴﻦ‪ ،‬ﻭﻳﺮﻯ ﺃﻥ ﺍﻷﻓﻌﺎﻝ ﺧﺎﻟﻴﺔ ﻣﻦ ﻫﺬﺍ ﻛﻠﻪ؛‬ ‫ﻷﻧﻬﺎ ﻟﻮ ﻛﺎﻧﺖ ﻓﻌﻞ ﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﻦ ﻭﻟﻢ ﻳﻌﻤﻠﻬﺎ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﻓﻴﻜﻮﻥ ﻓﻌﻠﻪ ﺩﻭﻧﻬﻢ‪ .‬ﻭﻟﻮ‬ ‫ﻛﺎﻧﺖ ﻛﺴﺒﻪ ﻭﻛﺴﺒﻬﻢ ﻓﺘﻜﻮﻥ ﻋﻠﻰ ﺍﻟﺸﺮﻛﺔ ﻭﻫﺬﺍ ﻏﻴﺮ ﺻﺤﻴﺢ؛ ﻷﻥ ﺍﷲ ﻟﻴﺲ‬ ‫ﺑﻤﻜﺘﺴﺐ ﻭﻻ ﻓﻌﻠﻪ ﻛﺴﺐ‪ ،‬ﻭﻟﻜﻦ ﺃﻓﻌﺎﻝ ﺧﻠﻘﻪ ﻛﺴﺐ‪ ،‬ﻓﺒﻄﻞ ﺃﻥ ﺗﻜﻮﻥ ﺷﺮﻛﺔ‪.‬‬ ‫ﻭﻟﻢ ﻳﻔﻌﻠﻬﺎ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﻭﻟﻢ ﺗﻜﻦ ﺧﻠﻘﺎ ﷲ ﻓﻴﻜﻮﻥ ﻓﻌﻠﻬﻢ ﻭﻛﺴﺒﻬﻢ ﺩﻭﻥ ﺃﻥ ﻳﺨﻠﻘﻬﺎ‪،‬‬ ‫ﻓﺒﻄﻞ ﻣﺎ ﺍﻋﺘﻠﻮﺍ ﺑﻪ ﻓﻲ ﻫﺬﻩ ﺍﻟﻤﺴﺄﻟﺔ)‪ ،(٣‬ﻭﻗﺪ ﺑ ‪‬ﻴﻦ ﺍﷲ ﺫﻟﻚ ﻓﻲ ﻛﺘﺎﺑﻪ ﻓﻘﺎﻝ‪¥ ﴿ :‬‬ ‫¦ § ¨ ﴾ ]ﺍﻟﺼﺎﻓﺎﺕ‪.[٩٦ :‬‬ ‫ﻭﻳﺜﺒﺖ ﺍﻟﺒﺴﻴﻮﻱ ﺑﻬﺬﺍ ﻓﺴﺎﺩ ﻣﺬﻫﺐ ﺍﻟﺠﺒﺮ‪ ،‬ﻭﻳﺮﻯ ﺃﻥ ﻗﺎﺋﻞ ﻫﺬﺍ ﺧﺎﺭﺝ ﻣﻤﺎ ﻧﻄﻖ‬ ‫ﺑﻪ ﺍﻟﻘﺮﺁﻥ‪ .‬ﻗﺎﻝ ﺍﷲ‪] ﴾ d c b a ` _ ^ ] \ ﴿ :‬ﺍﻟﺤﺞ‪[١٠ :‬‬ ‫)‪ (١‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٧٨‬‬ ‫)‪ (٢‬ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪ :‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.١٠٨‬‬ ‫)‪ (٣‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٥٣٤‬‬ ‫‪287‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺃﺻﻞ ﺍﻟﻌﺪﻝ ﺍﻹﻟﻬﻲ‬ ‫ﻭﺇﻧﻤﺎ ﻳﻌﺬﺑﻬﻢ ﻋﻠﻰ ﻣﺎ ﺧﺎﻟﻔﻮﺍ ﺃﻣﺮﻩ‪ ،‬ﻭﺭﻛﺒﻮﺍ ﻧﻬﻴﻪ ﻭﻋﺒﺪﻭﺍ ﻏﻴﺮﻩ‪ ،‬ﻭﺍﻧﺘﻬﻜﻮﺍ‬ ‫ﻣﺤﺎﺭﻣﻪ)‪.(١‬‬ ‫ﻛﻤﺎ ﻳﻨﻘﺪ ﺍﻟﺒﺴﻴﻮﻱ ﻣﺬﻫﺐ ﺍﻟﻘﺪﺭ‪ ،‬ﻭﻳﺮﻯ ﺃﻥ ﺍﻟﻘﺪﺭ ﻫﻮ ﺍﻟﺨﻠﻖ‪ ،‬ﻭﻻ ﻳﻌﺬﺏ‬ ‫ﺍﷲ ﻋﻠﻰ ﺍﻟﻘﺪﺭ‪ ،‬ﻭﺇﻧﻤﺎ ﻳﻌﺬﺏ ﻋﻠﻰ ﺍﻟﻤﻘﺪﻭﺭ‪ .‬ﻭﺍﻟﻘﺪﺭ ﻓﻌﻞ ﺍﷲ‪ ،‬ﻭﺍﻟﻤﻘﺪﻭﺭ ﻓﻌﻞ‬ ‫ﺷﺮﺍ ﻋﻮﻗﺐ ﻋﻠﻴﻪ)‪ .(٢‬ﻓﺎﻟﻘﺪﺭ ﻓﻌﻠﻪ‬ ‫ﺧﻴﺮﺍ ﺣﻤﺪ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﻥ ﻓﻌﻞ ‪‬‬ ‫ﺍﻟﻌﺒﺪ ﺍﻟﺬﻱ ﺇﻥ ﻓﻌﻞ ‬ ‫ﺗﻌﺎﻟﻰ‪ ،‬ﻭﺍﻟﻤﻘﺪﻭﺭ ﻓﻌﻞ ﺍﻟﺨﻠﻖ‪ ،‬ﻭﻛﺴﺒﻬﻢ ﺇﻧﻤﺎ ﻳﻘﻊ ﺑﺎﻟﻤﻘﺪﻭﺭ‪ ،‬ﻭﻫﺬﺍ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ‬ ‫ﻓﻌﻞ ﺍﷲ ﻷﻋﻤﺎﻝ ﺧﻠﻘﻪ ﻻ ﻳﺸﺒﻪ ﻋﻤﻠﻬﻢ‪ ،‬ﻭﻫﻢ ﻻ ﻳﺸﺒﻬﻮﻧﻪ ﻓﻲ ﺷﻲﺀ ﻣﻦ ﺣﺎﻻﺗﻬﻢ‪.‬‬ ‫ﺇﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﻟﻢ ﻳﺠﺒﺮ ﻋﺒﺎﺩﻩ‪ ،‬ﻭﻟﻜﻦ ﻛﺎﻥ ﻗﻀﺎﺅﻩ ﻭﻗﺪﺭﻩ ﻋﻠﻰ ﻣﺎ ﻋﻠﻢ ﻣﻦ‬ ‫ﺃﻓﻌﺎﻝ ﺧﻠﻘﻪ‪ ،‬ﻭﻟﻢ ﺗﻜﻦ ﻣﻌﺼﻴﺔ ﺍﻟﻌﺎﺻﻲ ﻟﻐﻠﺒﺔ‪ ،‬ﻭﻻ ﻃﺎﻋﺔ ﺍﻟﻤﻄﻴﻊ ﻋﻠﻰ ﻛﺮﻫﻪ‬ ‫ﻭﺟﺒﺮﻩ‪ ،‬ﺗﻌﺎﻟﻰ ﺍﷲ ﻭﺟﻞ)‪.(٣‬‬ ‫ ﷲ ‬‫‪ ١٥٩‬أل اد‬ ‫ﻳﻘﺼﺪ ﺑﻬﺎ ﺃﻓﻌﺎﻝ ﺍﻟﻤﻜﻠﻔﻴﻦ ﻣﻦ ﺣﻴﺚ ﺟﻬﺔ ﺻﺪﻭﺭﻫﺎ‪ ،‬ﻭﻣﺴﺆﻭﻟﻴﺔ ﺍﻟﻌﺒﺪ ﻋﻦ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻓﻴﻬﺎ ﻛﺎﻵﺗﻲ‪:‬‬ ‫‬‫ﻓﻌﻠﻪ‪ ،‬ﻭﻳﺘﻠﺨﺺ ﻣﻮﻗﻒ‬ ‫‪ ١‬ ﺃﻧﻬﺎ ﻣﺨﻠﻮﻗﺔ ﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﺗﻜﻮﻥ ﺑﺈﺭﺍﺩﺗﻪ ﻭﺗﻮﻓﻴﻘﻪ ﻓﻲ ﺍﻟﻄﺎﻋﺔ‪ ،‬ﻭﺧﺬﻻﻧﻪ ﻓﻲ‬ ‫ﺍﻟﻤﻌﺼﻴﺔ‪.‬‬ ‫‪ ٢‬ ﻫﻲ ﻛﺴﺐ ﻣﻦ ﺍﻟﻌﺒﺪ ﺑﺈﺭﺍﺩﺗﻪ ﻭﺍﺧﺘﻴﺎﺭﻩ ﻭﻗﺪﺭﺗﻪ‪ ،‬ﻭﻛﻞ ﻣﺎ ﺟﺎﺯ ﻓﻴﻪ ﺍﻷﻣﺮ‬ ‫ﻭﺍﻟﻨﻬﻲ ﻓﻬﻮ ﻓﻌﻞ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﻭﻛﻞ ﻣﺎ ﻟﻢ ﻳﺠﺰ ﻓﻴﻪ ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ ﻓﻬﻮ ﺧﻠﻘﺔ‬ ‫ﻭﺟﺒﻠﺔ‪ ،‬ﻻ ﺻﻨﻌﺔ ﻟﻠﻌﺒﺎﺩ ﻓﻴﻬﺎ‪.‬‬ ‫)‪ (١‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٥٨٠‬‬ ‫)‪ (٢‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٥٢٧‬ ‪.٥٢٨‬‬ ‫)‪ (٣‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٥٢٩‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪288‬‬ ‫ﻋﺒﺮ ﺍﻟﺴﺎﻟﻤﻲ ﻋﻦ ﻫﺬﺍ‬ ‫ﻭﻻ ﻳﺴﺘﻘﺒﺢ ﺧﻠﻖ ﺍﷲ ﺗﻌﺎﻟﻰ ﻟﻤﻌﺼﻴﺔ ﺍﻟﻌﺎﺻﻲ‪ ،‬ﻛﻤﺎ ‬ ‫ﺑﻘﻮﻟﻪ‪» :‬ﻓﺈﻥ ﺍﻟﻘﺒﺢ ﻓﻲ ﺍﻛﺘﺴﺎﺏ ﺍﻟﻜﺒﻴﺮﺓ‪ ،‬ﻭﻟﻴﺲ ﻓﻲ ﺧﻠﻘﻬﺎ‪ ،‬ﺃﻱ‪ :‬ﻟﻴﺲ ﻓﻴﻤﺎ ﻳﻔﻌﻠﻪ‬ ‫ﺍﻟﺤﻜﻴﻢ ﻗﺒﻴﺢ‪ ،‬ﻭﺇﻧﻤﺎ ﺍﻟﻘﺒﺢ ﻓﻲ ﺃﻓﻌﺎﻟﻨﺎ ﺇﺫﺍ ﺧﺎﻟﻔﺖ ﺃﻭﺍﻣﺮﻩ«‪ .‬ﺛﻢ ﺇﻧﻪ »ﻻ ﻗﺒﺢ‬ ‫ﺑﺎﻟﻨﺴﺒﺔ ﺇﻟﻴﻪ ﺗﻌﺎﻟﻰ ﻓﺈﻥ ﺍﻟﻜﻞ ﻣﻠﻜﻪ ﻓﻠﻪ ﺃﻥ ﻳﺘﺼﺮﻑ ﻓﻴﻪ ﻋﻠﻰ ﺃﻱ ﻭﺟﻪ ﺃﺭﺍﺩ«‪.‬‬ ‫ﻭﻟﻌﻞ ﻣﻨﺸﺄ ﺍﻟﺨﻼﻑ ﻟﻔﻈﻲ‪ ،‬ﺇﺫ ﻻ ﺃﺣﺪ ﻳﻨﻔﻲ ﺻﺮﺍﺣ ﺔ ﺃﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﺧﺎﻟﻖ‬ ‫ﻛﻞ ﺷﻲﺀ‪ ،‬ﻭﻏﺎﻳﺔ ﺍﻟﻜﻞ ﺗﻨﺰﻳﻪ ﺍﻟﺒﺎﺭﻱ ﺳﺒﺤﺎﻧﻪ)‪.(١‬‬ ‫ﺇﻥ ﻛﻞ ﻣﺎ ﻫﻮ ﻭﺍﻗﻊ ﻓﻲ ﺍﻟﻮﺟﻮﺩﻭﻣﻦ ﺟﻤﻠﺘﻪ ﺍﻟﺨﺎﻃﺮ ﻭﻓﻌﻠﻪ ﻭﺗﺮﻛﻪ ‬ ‫ﺑﻘﺪﺭﺓ ﺍﷲ ﺗﻌﺎﻟﻰ ﻭﺇﺭﺍﺩﺗﻪ‪ ،‬ﻭﻫﻮ ﺍﻟﺨﺎﻟﻖ ﻟﻜﺴﺐ ﺍﻟﻌﺒﺪ‪ ،‬ﺃﻱ‪ :‬ﻓﻌﻠﻪ ﺍﻟﺬﻱ ﻫﻮ‬ ‫ﻛﺎﺳﺒﻪ ﻭﻟﻴﺲ ﺧﺎﻟﻘﻪ‪ ،‬ﺑﻞ ﺧﺎﻟﻘﻪ ﺍﷲ‪ ،‬ﻭﻛﻞ ﻣﺒﺘﺪﺃ ﻫﻮ ﺑﻘﺪﺭﺓ ﺍﷲ ﺧﻴﺮ‪ ،‬ﻭﻳﺪﺧﻞ‬ ‫ﻓﻲ ﺫﻟﻚ ﺍﻟﺨﻴﺮ ﻭﺍﻟﺸﺮ‪ ،‬ﻓﺈﻥ ﻛﻞ ﻓﻌﻞ ﺃﻭ ﺗﺮﻙ ﺑﻘﺪﺭﺓ ﺍﷲ ﻭﺇﺭﺍﺩﺗﻪ‪ ،‬ﺇﺫ ﺇﻥ ﻛﺴﺐ‬ ‫ﺍﻟﻌﺒﺪ ﻣﺨﻠﻮﻕ ﷲ ﺗﻌﺎﻟﻰ ﻻ ﻟﻠﻌﺒﺪ‪ ،‬ﻭﻗﺪﺭﺓ ﺍﻟﻌﺒﺪ ﺗﺼﻠﺢ ﻟﻠﻜﺴﺐ ﻻ ﻟﻺﺑﺪﺍﻉ‪،‬‬ ‫ﺑﺨﻼﻑ ﻗﺪﺭﺓ ﺍﷲ ‪ 2‬ﻓﺈﻧﻬﺎ ﻟﻺﺑﺪﺍﻉ‪ ،‬ﻭﻫﻮ ﺍﻹﻧﺸﺎﺀ ﻋﻠﻰ ﻏﻴﺮ ﻗﻴﺎﺱ ﺇﻟﻰ ﺷﻲﺀ‪،‬‬ ‫ﻓﺈﻥ ﺍﻟﻘﻴﺎﺱ ﺇﻟﻰ ﺷﻲﺀ ﺷﺄﻥ ﻣﻦ ﺟﻬﻞ ﺍﻷﻣﺮ‪ ،‬ﺃﻭ ﺟﻬﻞ ﺇﺗﻘﺎﻥ ﺍﻟﺸﻲﺀ ﺑﻼ‬ ‫ﻗﻴﺎﺱ‪ ،‬ﺗﻌﺎﻟﻰ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺟﻞ ﻭﻋﻼ‪ ،‬ﻭﻫﻮ ﺧﺎﻟﻖ ﺍﻟﺸﻲﺀ‪ ،‬ﻭﻻ ﻣﻮﺟﻮﺩ ﺳﻮﺍﻩ‬ ‫ﺣﻴﻦ ﺑﺪﺃ ﺍﻟﺨﻠﻖ)‪.(٢‬‬ ‫ﻭﻳﺬﻫﺐ ﺃﺑﻮ ﺍﻟﻤﺆﺛﺮ ﺇﻟﻰ ﺃﻥ ﻣﻦ ﺯﻋﻢ ﺃﻥ ﺍﷲ ﻟﻢ ﻳﻌﻠﻢ ﺃﻋﻤﺎﻝ ﺍﻟﻌﺒﺎﺩ ﺣﺘﻰ‬ ‫ﻛﺒﻴﺮﺍ‪ ،‬ﻓﺈﻥ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ ﺧﻠﻖ‬ ‫ﻋﻠﻮﺍ ‬ ‫ﻋﻤﻠﻮﻫﺎ ﻓﻬﻮ ﻛﺎﻓﺮ‪ ،‬ﺗﻌﺎﻟﻰ ﺍﷲ ﻋﻦ ﺫﻟﻚ ‪‬‬ ‫ﺃﻋﻤﺎﻝ ﺍﻟﻌﺒﺎﺩ ﻭﺣﺮﻛﺘﻬﻢ ﻭﺳﻜﻮﻧﻬﻢ‪ ،‬ﻭﺟﻤﻴﻊ ﺃﻓﻌﺎﻝ ﺍﻟﺤﻴﻮﺍﻥ‪ ،‬ﻭﺧﻠﻖ ﺍﻟﻜﻔﺮ‬ ‫ﻭﺍﻹﻳﻤﺎﻥ‪ ،‬ﻭﺍﻟﻄﺎﻋﺔ ﻭﺍﻟﻤﻌﺼﻴﺔ‪ ،‬ﻭﺍﻟﻌﺒﺎﺩ ﻓﻲ ﺫﻟﻚ ﻣﻜﺘﺴﺒﻮﻥ‪ ،‬ﻭﺍﷲ ﺧﻠﻖ‬ ‫ﺍﻛﺘﺴﺎﺑﻬﻢ‪ ،‬ﻭﻻ ﻳﻘﺎﻝ‪ :‬ﺇﻧﻬﻢ ﺍﻛﺘﺴﺒﻮﺍ ﺧﻠﻖ ﺍﷲ‪ ،‬ﻭﻟﻜﻦ ﻳﻘﺎﻝ‪ :‬ﺧﻠﻖ ﺍﷲ ﻛﺴﺒﻬﻢ‪.‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٣٣٠‬ ‪.٣٣١‬‬ ‫‬‫)‪ (١‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫)‪ (٢‬ﺃﻃﻔﻴﺶ‪ :‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ ،‬ﺝ ‪ ،١٧‬ﺹ ‪.٧٢٦‬‬ ‫‪289‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺃﺻﻞ ﺍﻟﻌﺪﻝ ﺍﻹﻟﻬﻲ‬ ‫ﻭﻣﻦ ﺯﻋﻢ ﺃﻥ ﺍﷲ ﻟﻢ ﻳﺨﻠﻖ ﺃﻋﻤﺎﻟﻬﻢ‪ ،‬ﻓﻘﺪ ﻛﺬﺏ ﻋﻠﻰ ﺍﷲ‪ ،‬ﻭﻛﻔﺮ ﺑﻪ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ‬ ‫ﺍﷲ ﺗﻌﺎﻟﻰ‪] ﴾ ¨ § ¦ ¥ ﴿ :‬ﺍﻟﺼﺎﻓﺎﺕ‪ [٩٦ :‬ﻭ﴿ () * ‪﴾ , +‬‬ ‫]ﺍﻷﻧﻌﺎﻡ‪ ،[١٠٢ :‬ﻭﺃﻓﻌﺎﻟﻬﻢ ﺷﻲﺀ)‪.(١‬‬ ‫ﻭﺍﻟﺨﻴﺮ ﻭﺍﻹﻳﻤﺎﻥ ﻣﻦ ﺍﻟﻌﺒﺎﺩ ﺑﻌﻮﻥ ﺍﷲ‪ ،‬ﻭﻻ ﻳﻜﻮﻥ ﺍﻟﻌﺒﺪ ﻋﺎﻣﻼ ﺑﺨﻴﺮ ‬ ‫ﺃﺑﺪﺍ ﺇﻻ ﻭﺍﷲ‬ ‫ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﺨﻴﺮ ﻋﻮﻥ‪ ،‬ﻭﻻ ﻳﻜﻮﻥ ﻋﻤﻞ ﺍﻟﻌﺒﺪ ﻗﺒﻞ ﻋﻮﻥ ﺍﷲ‪ ،‬ﻭﻻ ﻳﻌﻴﻦ ﺍﷲ ﺍﻟﻌﺒﺪ ﻗﺒﻞ‬ ‫ﺃﻥ ﻳﻌﻤﻞ‪ ،‬ﻭﺇﻧﻤﺎ ﻳﻘﻊ ﻋﻮﻥ ﺍﷲ ﻟﻠﻌﺒﺪ ﻋﻠﻰ ﺍﻹﻳﻤﺎﻥ ﻣﻊ ﺍﻹﻳﻤﺎﻥ ﻓﻲ ﺣﺎﻝ ﻭﺍﺣﺪ‪.‬‬ ‫ﺃﺑﺪﺍ ﺇﻻ‬ ‫ﺃﺑﺪﺍ ﺇﻻ ﻣﻦ ﺍﻟﻌﺒﺪ‪ ،‬ﻭﻻ ﻳﻌﻤﻞ ﺍﻟﻜﻔﺮ ‬ ‫‬‫ﻭﻻ ﻳﻜﻮﻥ ﺍﻟﻜﻔﺮ ﻭﺍﻟﻀﻼﻝ‬ ‫ﻭﻫﻮ ﻣﺨﺬﻭﻝ ﻋﻦ ﻋﻮﻥ ﺍﷲ‪ ،‬ﻭﺍﻟﻜﻔﺮ ﻣﻨﻪ‪ ،‬ﻏﻴﺮ ﺃﻥ ﺍﷲ ﻗﺪ ﻋﻠﻢ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﻋﻤﻠﻪ‪،‬‬ ‫ﻓﻬﻮ ﻛﺎﻥ ﻛﻤﺎ ﻋﻠﻢ‪.‬‬ ‫ﺃﺑﺪﺍ ﺇﻻ ﻭﻗﺪ ﺷﺎﺀ ﺍﷲ ﺃﻥ ﻳﻜﻮﻥ ﻣﻨﻬﻢ‬ ‫ﻭﻻ ﻳﻜﻮﻥ ﺍﻹﻳﻤﺎﻥ ﻭﺍﻟﻜﻔﺮ ﻣﻦ ﺃﺣﺪ ‬ ‫ﻣﺎ ﻋﻠﻢ ﺃﻧﻪ ﻛﺎﺋﻦ ﻣﻨﻬﻢ‪ ،‬ﻭﺃﺣﺐ ﺃﻥ ﻳﻜﻮﻥ ﻣﻨﻬﻢ‪ ،‬ﻭﺭﺿﻲ ﺃﻥ ﻳﻜﻮﻥ ﻣﻨﻬﻢ‪ ،‬ﻭﻟﻢ‬ ‫ﻳﺤﺐ ﺍﻟﻜﻔﺮ ﻭﻻ ﺃﻫﻠﻪ‪ ،‬ﻭﺃﺣﺐ ﺍﻹﻳﻤﺎﻥ ﻭﺃﻫﻠﻪ‪ ،‬ﻭﺃﺣﺐ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺸﻲﺀ ﻭﻻ‬ ‫ﻳﺤﺐ ﺍﻟﻤﻜﻮﻥ‪ ،‬ﻛﻤﺎ ﺃﺣﺐ ﺃﻥ ﻳﻜﻮﻥ ﺇﺑﻠﻴﺲ‪ ،‬ﻭﻛﺬﻟﻚ ﺃﺣﺐ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻜﻔﺮ‪،‬‬ ‫ﻭﻻ ﻳﺤﺐ ﺍﻟﻜﻔﺮ ﻭﻻ ﺍﻟﻜﺎﻓﺮ‪.‬‬ ‫ﻭﻛﻠﻤﺎ ﺷﺎﺀ ﺍﷲ ﺃﻥ ﻳﻜﻮﻥ ﻓﻬﻮ ﻳﺤﺐ ﺃﻥ ﻳﻜﻮﻥ‪ ،‬ﻭﻳﺮﺿﻰ ﺃﻥ ﻳﻜﻮﻥ‪ ،‬ﻭﻳﺮﻳﺪ ﺃﻥ‬ ‫ﻳﻜﻮﻥ‪ ،‬ﻭﻗﺪ ﻻ ﻳﺤﺐ ﺑﻌﺾ ﻣﺎ ﺃﺭﺍﺩ‪ ،‬ﻭﻻ ﻳﺮﺿﻰ ﺑﻌﺾ ﻣﺎ ﺃﺭﺍﺩﻩ‪ ،‬ﻭﺍﻟﺤﺴﻨﺔ ﻣﻦ‬ ‫ﺍﷲ ﻭﻣﻦ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﻭﺍﻟﺴﻴﺌﺔ ﻭﺍﻟﻀﻼﻟﺔ ﻣﻦ ﻋﻨﺪ ﺍﷲ‪ ،‬ﻭﺍﻟﺴﻴﺌﺔ ﻭﺍﻟﻀﻼﻟﺔ ﻣﻦ ﺍﻟﻌﺒﺎﺩ‪،‬‬ ‫ﻭﺍﻟﻀﻼﻟﺔ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ‪.‬‬ ‫ﻓﺄﻣﺎ ﺍﻟﺤﺴﻨﺔ ﺍﻟﺘﻲ ﻫﻲ ﻣﻦ ﻋﻨﺪ ﺍﷲ‪ ،‬ﻓﻠﻄﻔﻪ ﻭﻋﻮﻧﻪ ﻭﺩﻻﻟﺘﻪ‪ ،‬ﻭﺍﺧﺘﺺ ﺑﺬﻟﻚ‬ ‫ﺃﻫﻞ ﺗﻘﻮﺍﻩ ﺍﻟﺬﻳﻦ ﺳﺒﻖ ﻟﻬﻢ ﻓﻲ ﻋﻠﻤﻪ‪ ،‬ﻓﺎﻟﺤﻤﺪ ﷲ ﻋﻠﻰ ﺇﻧﻔﺎﺫ ﻣﺎ ﺃﺭﺍﺩ ﻭﺃﻣﻀﻰ‬ ‫ﻓﻲ ﻋﻠﻤﻪ‪.‬‬ ‫)‪ (١‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.١٠٩‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪290‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﺤﺴﻨﺔ ﺍﻟﺘﻲ ﻫﻲ ﻣﻦ ﺍﻟﻌﺒﺎﺩ ﻓﺄﻋﻤﺎﻟﻬﻢ ﻓﻲ ﻃﺎﻋﺔ ﺍﷲ ﺑﻤﺎ ﻟﻄﻒ ﻟﻬﻢ ﺑﻪ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﺴﻴﺌﺔ ﺍﻟﺘﻲ ﻫﻲ ﻣﻦ ﻋﻨﺪ ﺍﷲ‪ ،‬ﻓﺎﻟﻄﺒﻊ ﻣﻨﻪ ﻭﺍﻟﻘﺴﻮﺓ ﻭﺍﻟﺮﺍﻥ ﻋﻠﻰ ﺍﻟﻘﻠﻮﺏ‬ ‫ﻟﻤﺎ ﻫﻮ ﻛﺎﺋﻦ ﻣﻦ ﺃﻋﻤﺎﻝ ﺍﻟﻌﺒﺎﺩ ﺍﻟﻘﺒﻴﺤﺔ ﻟﻢ ﻳﻠﻄﻒ ﺍﷲ ﻭﻟﻢ ﻳﻌﻨﻬﻢ‪ ،‬ﻭﻟﻢ ﻳﺨﺘﺮ ﻟﻬﻢ‬ ‫ﻣﺜﻞ ﺍﻟﺬﻱ ﻳﺨﺘﺎﺭ ﺍﷲ‪ ،‬ﻭﻟﻄﻒ ﺑﻪ ﻷﻫﻞ ﻃﺎﻋﺘﻪ‪ .‬ﺇﺫ ﺇﻥ ﺍﷲ ﻳﺨﺘﺎﺭ ﻷﻫﻞ ﻃﺎﻋﺘﻪ‬ ‫ﺭﺣﻤﺘﻪ ﻭﻋﻮﻧﻪ‪ ،‬ﻭﻟﻢ ﻳﺒﻠﻐﻮﻫﺎ ﺇﻻ ﺑﺬﻟﻚ ﻣﻨﻪ‪ ،‬ﻭﻳﺨﺘﺎﺭ ﻷﻫﻞ ﻣﻌﺼﻴﺘﻪ ﺿﻼﻟﻪ‬ ‫ﻭﺗﺮﻛﻪ ﻟﻤﺎ ﻋﻠﻢ ﺍﷲ ﻣﻨﻬﻢ‪ ،‬ﻭﻟﻢ ﻳﺒﻠﻐﻮﺍ ﻟﺬﻟﻚ ﺇﻻ ﺑﺬﻟﻚ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﺴﻴﺌﺔ ﺍﻟﺘﻲ ﻫﻲ ﻣﻦ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﻓﺄﻋﻤﺎﻟﻬﻢ ﻓﻲ ﻣﻌﺼﻴﺔ ﺍﷲ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﻀﻼﻟﺔ ﺍﻟﺘﻲ ﻫﻲ ﻣﻦ ﻋﻨﺪ ﺍﷲ‪ ،‬ﻓﺘﺮﻛﻪ ﺇﻳﺎﻫﻢ‪ ،‬ﻭﺗﺨﻠﻴﺘﻪ ﺍﻟﻌﺎﺻﻴﻦ ﺇﻟﻰ‬ ‫ﻣﺎ ﻫﻮ ﻛﺎﺋﻦ ﻣﻤﺎ ﻗﺪ ﻋﻠﻢ ﻣﻦ ﺃﻋﻤﺎﻟﻬﻢ‪ ،‬ﻭﺗﺴﻠﻴﻂ ﺇﺑﻠﻴﺲ ﻋﻠﻴﻬﻢ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﻀﻼﻟﺔ ﺍﻟﺘﻲ ﻫﻲ ﻣﻦ ﺇﺑﻠﻴﺲ ﻓﺄﻣﺮﻩ ﻭﺩﻋﻮﺗﻪ ﻟﻤﻦ ﺃﺟﺎﺑﻪ‪.‬‬ ‫ﻭﺍﻟﻜﻔﺮ ﺍﻟﺬﻱ ﺑﻪ ﻳﻜﻮﻥ ﻭﻫﻮ ﺍﻟﻌﻤﻞ ﺑﺎﻟﻤﻌﺼﻴﺔ‪ ،‬ﻭﻫﻮ ﻗﺒﻞ ﺗﻠﻚ ﺍﻟﻤﻌﺼﻴﺔ‬ ‫ﺑﺮﻱﺀ ﻣﻦ ﺍﻟﻜﻔﺮ‪ ،‬ﻭﺍﻟﻜﻔﺮ ﺧﻠﻖ ﻣﻦ ﺍﷲ‪ ،‬ﺧﻠﻘﻪ ﻣﻦ ﺍﻟﻌﺒﺎﺩ ﻋﻤﻼ‪ ،‬ﻭﻫﻮ ﻣﺨﻠﻮﻕ‬ ‫ﻣﺤﺪﺙ؛ ﻷﻥ ﺍﷲ ﺧﺎﻟﻖ ﻛﻞ ﺷﻲﺀ‪ ،‬ﻓﺨﻠﻖ ﺍﻹﻳﻤﺎﻥ ﻭﺍﻟﻜﻔﺮ‪ ،‬ﻭﻣﻦ ﺍﻟﻌﺒﺎﺩ ﻋﻤﻼ)‪.(١‬‬ ‫ﻭ ﺫﻛﺮ ﻓﻲ ﻛﺘﺎﺏ »ﺍﻷﺷﻴﺎﺥ«‪ :‬ﺃﻧﻪ ﻳﺠﻮﺯ ﺃﻥ ﻳﻘﻮﻝ ﺍﻟﻘﺎﺋﻞ‪ :‬ﺃﻧﺎ ﺃﻗﺪﺭ ﺃﻋﻤﻞ ﻛﺬﺍ‬ ‫ﻭﻛﺬﺍ ﻋﻠﻰ ﺍﻟﻤﺠﺎﺯ‪ ،‬ﺃﻣﺎ ﻋﻠﻰ ﺍﻟﺤﻘﻴﻘﺔ ﻓﻼ ﻳﺠﻮﺯ‪ ،‬ﻭﻳﺴﺘﺘﺎﺏ ﻣﻦ ﻗﺎﻟﻪ ﺣﻘﻴﻘﺔ‪ ،‬ﻭﺃﻣﺎ‬ ‫ﻋﻠﻰ ﺍﻟﻤﺠﺎﺯ ﻓﺠﺎﺋﺰ ﻣﻦ ﺣﻴﺚ ﺟﺮﺕ ﺍﻟﻌﺎﺩﺓ‪ ،‬ﻭﺃﻧﻪ ﻣﺎ ﻟﻢ ﻳﺤﻞ ﺣﺎﺋﻞ ﻓﻬﻮ ﻗﺎﺩﺭ‪.‬‬ ‫ﻭﻳﺠﻮﺯ ﻣﺜﻞ ﺫﻟﻚ ﻓﻲ ﺍﻟﻤﺠﺎﺯ‪ ،‬ﻣﺜﻞ ﺃﺷﺮﻗﺖ ﺍﻟﺸﻤﺲ‪ ،‬ﻭﻃﺎﻟﺖ ﺍﻟﻨﺨﻠﺔ‪ ،‬ﻭﻫﺒﺖ‬ ‫ﺍﻟﺮﻳﺢ‪ ،‬ﻭﻫﺬﺍ ﻣﺠﺎﺯ‪ ،‬ﻭﺃﻣﺎ ﺣﻘﻴﻘﺔ ﻓﻼ‪ ،‬ﻭﻣﻦ ﻗﺎﻝ‪ :‬ﻫﺬﺍ ﺣﻘﻴﻘﺔ ﻓﻬﻮ ﻣﺨﻄﺊ)‪.(٢‬‬ ‫ﻗﺎﻝ ﺍﻟﻤﺴﻠﻤﻮﻥ‪ ،‬ﻭﻫﻢ ﺃﻫﻞ ﺍﻟﻌﺪﻝ ﻭﺍﻟﺼﻮﺍﺏ‪ :‬ﺇﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﺧﻠﻖ ﺍﻹﻳﻤﺎﻥ‬ ‫ﻗﺒﻴﺤﺎ‪ ،‬ﻭﺧﻠﻖ ﻣﺎ ﺳﻮﻯ ﺫﻟﻚ ﻣﻦ ﺃﻓﻌﺎﻝ ﺍﻟﻤﻼﺋﻜﺔ‬ ‫‬‫ﻛﻔﺮﺍ‬ ‫ﺇﻳﻤﺎ ﻧﺎ ﺣﺴ ﻨﺎ‪ ،‬ﻭﺍﻟﻜﻔﺮ ‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٥٠١‬ ‪.٥٠٢‬‬ ‫‬‫)‪ (١‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪ ١١٧‬ ‪.١١٨‬‬ ‫)‪ (٢‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.١٦٩‬‬ ‫‪291‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺃﺻﻞ ﺍﻟﻌﺪﻝ ﺍﻹﻟﻬﻲ‬ ‫ﻭﺍﻵﺩﻣﻴﻴﻦ‪ ،‬ﻣﻦ ﺍﻟﻤﻄﻴﻌﻴﻦ ﻭﺍﻟﻌﺎﺻﻴﻦ‪ ،‬ﻭﺍﻟﻤﺆﻣﻨﻴﻦ ﻭﺍﻟﻜﺎﻓﺮﻳﻦ‪ ،‬ﻭﺧﻠﻖ ﺃﻓﻌﺎﻝ‬ ‫ﺍﻟﺤﻴﻮﺍﻥ ﺃﻓﻌﺎﻻ ﻣﻤﻦ ﻛﺎﻧﺖ ﻣﻨﻪ)‪.(١‬‬ ‫‪ ١٦٠‬أد  ‪ hi‬أ;)ل ا )‪6‬د‬ ‫ﻭﺳﻨ‪‬ﺔ‬ ‫ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺃﻓﻌﺎﻝ ﺍﻟﻌﺒﺎﺩ ﻣﺨﻠﻮﻗﺔ ﻣﻮﺟﻮﺩ ﻓﻲ ﻛﺘﺎﺏ ﺍﷲ ‬ ‫ﺭﺳﻮﻟﻪ ﮊ ‪ ،‬ﻭﺇﺟﻤﺎﻉ ﺍﻷﻣﺔ‪ ،‬ﻭﺍﻟﻘﻴﺎﺱ‪.‬‬ ‫ﺃﺃﺩﻟﺔ ﺍﻟﻜﺘﺎﺏ‪:‬‬ ‫ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺫﻟﻚ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ‪q p o n m l k ﴿ : 8‬‬ ‫‪] ﴾ y x w v u ts r‬ﺍﻟﺮﻋﺪ‪ ،[١٦ :‬ﻭﻗﻮﻟﻪ ‪﴾ ¨ § ¦ ¥﴿ : 8‬‬ ‫]ﺍﻟﺼﺎﻓﺎﺕ‪.[٩٦ :‬‬ ‫ﻣﻌﺘﻤﺪﺍ ﻋﻠﻰ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻳﺬﻛﺮ‪ :‬ﺇﻥ ﻗﺎﻝ ﻗﺎﺋﻞ‪:‬‬ ‫‬‫ﻭﻳﻮﺭﺩ ﺍﻟﺸﻘﺼﻲ ﺃﺩﻟﺘﻪ‬ ‫ﺃﺗﺰﻋﻤﻮﻥ ﺃﻥ ﺍﷲ ﺧﻠﻖ ﺃﻓﻌﺎﻝ ﺍﻟﻌﺒﺎﺩ؟ ﻗﻴﻞ ﻟﻪ‪ :‬ﻧﻌﻢ‪ ،‬ﻓﺈﻥ ﻗﺎﻝ‪ :‬ﻓﻤﺎ ﺣﺠﺘﻜﻢ؟ ﻭﻗﺪ‬ ‫ﺃﻣﺮ ﺍﷲ ﺑﺒﻌﻀﻬﺎ‪ ،‬ﻭﻧﻬﻰ ﻋﻦ ﺑﻌﻀﻬﺎ‪ ،‬ﻭﺃﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﺜﻮﺍﺏ‪ ،‬ﻭﺍﻟﻌﻘﺎﺏ؟‬ ‫ﻗﻴﻞ ﻟﻪ‪ :‬ﻷﻥ ﺍﷲ ﻫﻮ ﺍﻟﺨﺎﻟﻖ ﻭﺣﺪﻩ‪ ،‬ﻭﻣﺎ ﺳﻮﺍﻩ ﻓﻬﻮ ﻣﺨﻠﻮﻕ‪ ،‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪:‬‬ ‫﴿ ! " ‪] ﴾ , + * )( ' & % $#‬ﺍﻷﻧﻌﺎﻡ‪ ،[١٠٢ :‬ﻭﻭﺟﺪﻧﺎ‬ ‫ﺍﻷﻓﻌﺎﻝ ﺷﻴ ﺌﺎ ﻣﻮﺟﻮ ﺩﺍ‪ ،‬ﻓﻌﻠﻤﻨﺎ ﺃﻧﻬﺎ ﻣﺨﻠﻮﻗﺔ؛ ﻷﻥ ﻣﺨﺮﺝ ﺍﻵﻳﺔ ﻋﺎﻡ‪ ،‬ﻭﻟﻢ ﻧﺠﺪ‬ ‫ﺩﻟﻴﻼ ﻋﻠﻰ ﺃﻧﻪ ﺧﺎﺹ‪ .‬ﻭﻗﺪ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪^ ] \ [ Z Y﴿ :‬‬ ‫_ ` ‪] ﴾ f e d c b a‬ﺍﻟﺮﻭﻡ‪ ،[٢١ :‬ﻭﻗﺎﻝ‪:‬‬ ‫﴿ \ ] ^ _ ` ‪] ﴾ c b a‬ﺍﻟﺤﺪﻳﺪ‪ ،[٢٧ :‬ﻭﺍﻟﻤﻮﺩﺓ‬ ‫ﻭﺍﻟﺮﺃﻓﺔ ﻭﺍﻟﺮﺣﻤﺔﻳﺤﻤﺪﻭﻥ ﻋﻠﻴﻪ‪ ،‬ﻭﻳﺬﻣﻮﻥ ﻋﻠﻰ ﺗﺮﻛﻪ‪ ،‬ﻭﻗﺪ ﺃﺿﺎﻑ ﺍﷲﺗﻌﺎﻟﻰ ‬ ‫ﺟﻌﻞ ﺫﻟﻚ ﺇﻟﻴﻪ‪ ،‬ﻭﺍﻟﺠﻌﻞ ﻣﻦ ﺍﻟﺨﺎﻟﻖ ﺧﻠﻖ‪ ،‬ﻭﺍﻟﺠﻌﻞ ﻣﻦ ﺍﻟﻌﺒﺎﺩ ﻗﻮﻝ‪ ،‬ﻭﻭﺻﻒ)‪.(٢‬‬ ‫)‪ (١‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.١١٣‬‬ ‫)‪ (٢‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٦٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪292‬‬ ‫ﺏﺃﺩﻟﺔ ﺍﻟﺴﻨﺔ‪:‬‬ ‫ﺍﻟﺪﻟﻴﻞ ﻣﻦ ﺍﻟﺴﻨﺔ ﻋﻠﻰ ﺧﻠﻖ ﺍﻟﻔﻌﻞ ﻗﻮﻝ ﺍﻟﻨﺒﻲ ﮊ‪» :‬ﺇﻥ ﺍﻟﻔﻌﻞ ﻣﺨﻠﻮﻕ«‪ .‬ﻗﺎﻝ‬ ‫ﺍﻟﻨﺒﻲ ﮊ ﻟﻤﻌﺎﺫ‪» :‬ﻣﺎ ﺧﻠﻖ ﺍﷲ ﺧﻠ ﻘﺎ ﺃﺣﺐ ﺇﻟﻴﻪ ﻣﻦ ﺍﻟﻌﺘﺎﻕ‪ ،‬ﻭﻻ ﺃﺑﻐﺾ ﺇﻟﻴﻪ ﻣﻦ‬ ‫ﺍﻟﻄﻼﻕ«)‪ .(٢)(١‬ﻭﺍﻟﻌﺒﺎﺩ ﻫﻢ ﺍﻟﺬﻳﻦ ﻳﻌﺘﻘﻮﻥ‪ ،‬ﻭﻳﻄﻠﻘﻮﻥ‪ ،‬ﻭﻳﻐﺴﻠﻮﻥ‪ ،‬ﻭﻳﻨﻘﻮﻥ؛ ﻓﺄﺿﺎﻑ‬ ‫ﺫﻟﻚ ﺇﻟﻰ ﺍﷲ ‪ 8‬؛ ﻷﻧﻪ ﺍﻟﺨﺎﻟﻖ ﻷﻓﻌﺎﻝ ﺍﻟﺨﻠﻖ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﻄﺎﻋﻢ‪ ،‬ﻭﺍﻟﺸﺎﺭﺏ ﻫﻮ‬ ‫ﻣﻦ ﺍﻟﻌﺒﺪ‪ ،‬ﻭﺍﻟﻄﻌﻢ ﻭﺍﻟﺸﺮﺏ ﻓﻌﻠﻪ‪ ،‬ﻓ ﺄﺿﻴﻒ ﺇﻟﻰ ﺍﷲﺗﻌﺎﻟﻰﺇﺫ ﻛﺎﻥ ﻫﻮ ﺧﺎﻟﻘﻪ‬ ‫ﺟﻞ ﻭﻋﻼ)‪.(٣‬‬ ‫ﺝﺃﺩﻟﺔ ﺍﻟﺼﺤﺎﺑﺔ‪:‬‬ ‫ﻳﺮﻭﻯ ﻋﻦ ﻋﻠﻲ‪ :‬ﺃﻧﻪ ﺳﺄﻟﻪ ﺭﺟﻞ ﻋﻦ ﻓﻌﻞ ﺍﻟﻌﺒﺎﺩ‪ :‬ﺃﻣﻦ ﺍﷲ ﺃﻭ ﻣﻨﻬﻢ؟ ﻗﺎﻝ‪ :‬ﻫﻮ‬ ‫ﻣﻨﻬﻢ ﻋﻤﻞ‪ ،‬ﻭﻣﻦ ﺍﷲ ﺧﻠﻖ)‪.(٤‬‬ ‫ﻭﻗﺎﻝ ﺣﺬﻳﻔﺔ ﺑﻦ ﺍﻟﻴﻤﺎﻥ )ﺕ ‪٣٦‬ﻫ‪٦٥٦/‬ﻡ(‪ :‬ﺇﻥ ﺍﷲ ﺧﻠﻖ ﻛﻞ ﺻﺎﻧﻊ‬ ‫ﻭﺻﻨﻌﺘﻪ)‪.(٥‬‬ ‫ﻭﺳﺌﻞ ﻋﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ )ﺕ ‪٢٣‬ﻫ‪٦٤٤/‬ﻡ( ﻋﻦ ﺃﻓﻌﺎﻝ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺍﷲ ﺧﻠﻖ‬ ‫‬ ‫ﻛﻞ ﺷﻲﺀ)‪.(٦‬‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ ﻓﻲ ﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ﻋﻦ ﻣﻌﺎﺫ ﺑﻦ ﺟﺒﻞ ﺑﻠﻔﻆ‪» :‬ﻣﺎ ﺧﻠﻖ ﺍﷲ ﺷﻴ ﺌﺎ ﻋﻠﻰ ﻭﺟﻪ‬ ‫ﺍﻷﺭﺽ ﺃﺣﺐ ﺇﻟﻴﻪ‪ ،«...‬ﺣﺪﻳﺚ ‪ ،١٥١٢٠‬ﺑﺎﺏ ﺍﻻﺳﺘﺜﻨﺎﺀ ﻓﻲ ﺍﻟﻄﻼﻕ ﻭﺍﻟﻌﺘﻖ ﻭﺍﻟﻨﺬﻭﺭ‪.٥٩٢/٧ ،‬‬ ‫ﻭﺭﻭﺍﻩ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ﻓﻲ ﺳﻨﻨﻪ ﻋﻦ ﻣﻌﺎﺫ ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﻄﻼﻕ ﻭﺍﻟﺨﻠﻊ ﻭﺍﻹﻳﻼﺀ ﻭﻏﻴﺮﻩ‪ ،‬ﺣﺪﻳﺚ‬ ‫‪.٣٥/٤ ،٩٤‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.١٢٧‬‬ ‫‬‫)‪ (٢‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٥١٩‬‬ ‫)‪ (٣‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٦٦‬‬ ‫)‪ (٤‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٦٢‬‬ ‫)‪ (٥‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٥٢٠‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٥١‬‬ ‫‬‫)‪ (٦‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.١٢٦‬‬ ‫‪293‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺃﺻﻞ ﺍﻟﻌﺪﻝ ﺍﻹﻟﻬﻲ‬ ‫ﺩﺃﺩﻟﺔ ﺍﻟﻘﻴﺎﺱ‪:‬‬ ‫ﻣﺘﻨﺎﻗﻀﺎ‪ ،‬ﻭﻭﺟﺪﻧﺎ ﺍﻹﻳﻤﺎﻥ ﺣﺴ ﻨﺎ‪،‬‬ ‫‬‫ﻓﺎﺳﺪﺍ ﺑﺎﻃﻼ‬ ‫‬‫ﻗﺒﻴﺤﺎ‬ ‫‬‫‪ ١‬ ﺇﻧﺎ ﻭﺟﺪﻧﺎ ﺍﻟﻜﻔﺮ‬ ‫ﻭﻭﺟﺪﻧﺎ ﺍﻟﻜﺎﻓﺮ ﻳﻘﺼﺪ ﺇﻟﻰ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻜﻔﺮ ﺣﺴ ﻨﺎ ﺣ ‪‬ﻘﺎ ﻓﻴﻜﻮﻥ ﺑﺨﻼﻑ‬ ‫ﻣﺘﻌﺒﺪﺍ ﻭﻻ ﻣﺆﻣ ﻨﺎ‬ ‫‬‫ﻗﺼﺪﻩ‪ ،‬ﻭﻭﺟﺪﻧﺎ ﺍﻹﻳﻤﺎﻥ ﺃﻥ ﻟﻮ ﺷﺎﺀ ﺍﻟﻤﺆﻣﻦ ﺃﻥ ﻳﻜﻮﻥ‬ ‫ﻟﻢ ﻳﻜﻦ ﺫﻟﻚ ﻛﺎﺋ ﻨﺎ ﻋﻠﻰ ﺣﺴﺐ ﻣﺸﻴﺌﺘﻪ؛ ﻓﺪﻟﻨﺎ ﺫﻟﻚ ﻋﻠﻰ ﺃﻥ ﺍﻷﻋﻤﺎﻝ‬ ‫ﻣﺨﻠﻮﻗﺔ ﻟﺨﺎﻟﻖ‪.‬‬ ‫‪ ٢‬ ﻋﻠﻤﻨﺎ ﺃﻥ ﺍﻟﻔﻌﻞ ﻻ ﻳﺤﺪﺙ ﻋﻠﻰ ﺣﻘﻴﻘﺘﻪ ﺇﻻ ﻣﻦ ﻣﺤﺪﺙ ﺃﺣﺪﺛﻪ ﻋﻠﻰ ﻣﺎ ﻫﻮ‬ ‫ﻋﻠﻴﻪ‪ ،‬ﻷﻧﻪ ﻟﻮ ﺟﺎﺯ ﺃﻥ ﻳﺤﺪﺙ ﻋﻠﻰ ﺣﻘﻴﻘﺘﻪ ﻻ ﻣﻦ ﻣﺤﺪﺙ ﺃﺣﺪﺛﻪ ﻋﻠﻰ‬ ‫ﻣﺎ ﻫﻮ ﻋﻠﻴﻪ ﻟﺠﺎﺯ ﺃﻥ ﻳﺤﺪﺙ ﻻ ﻣﻦ ﻣﺤﺪﺙ ﺃﺣﺪﺛﻪ‪ ،‬ﻓﻠﻤﺎ ﻟﻢ ﻳﺠﺰ ﺃﻥ ﻳﻜﻮﻥ‬ ‫ﺍﻟﻔﻌﻞ ﻣﺤﺪﺛﺎ ﺇﻻ ﻣﻦ ﻣﺤﺪﺙ ﺃﺣﺪﺛﻪ ﺩﻝ ﻋﻠﻰ ﺃﻧﻪ ﻣﺨﻠﻮﻕ ﻣﻦ ﻣﺤﺪﺙ)‪.(١‬‬ ‫‪ ٣‬ ﺇﻥ ﺣﺮﻛﺔ ﺍﻻﺿﻄﺮﺍﺭ ﺗﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﻫﻮ ﺍﻟﻔﺎﻋﻞ ﻟﻬﺎ ﻋﻠﻰ‬ ‫ﺣﻘﻴﻘﺘﻬﺎ‪ ،‬ﻭﻻ ﺗﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﻫﻮ ﺍﻟﻤﺘﺤﺮﻙ ﺑﻬﺎ ﻓﻲ ﺍﻟﺤﻘﻴﻘﺔ‪ ،‬ﻭﻻ ﻳﺠﺐ ﺃﻥ‬ ‫ﻣﺘﺤﺮﻛﺎ‬ ‫‬‫ﻳﻜﻮﻥ ﺍﻟﻤﺘﺤﺮﻙ ﺍﻟﻤﻀﻄﺮ ﺇﻟﻴﻬﺎ ﻓﺎﻋﻼ ﻟﻬﺎ ﻋﻠﻰ ﺣﻘﻴﻘﺘﻬﺎ ﺇﺫﺍ ﻛﺎﻥ‬ ‫ﺟﺎﺋﺰﺍ ﻋﻠﻰ‬ ‫‬‫ﺍﻟﻤﺘﺤﺮﻙ ﺃﻥ ﺍﻟﺤﺮﻛﺔ ﺧﺎﻟﻴﺔ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﺫﻟﻚ‬ ‫‪‬‬‫ﺑﻬﺎ‪ ،‬ﻭﻛﺎﻥ ﻣﻌﻨﻰ‬ ‫ﺭﺑﻨﺎ ﺗﻌﺎﻟﻰ‪.‬‬ ‫‪ ٤‬ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻜﺴﺐ ‪‬‬ ‫ﺩﺍﻻ ﻋﻠﻰ ﻓﺎﻋﻞ ﻓﻌﻠﻪ ﻋﻠﻰ ﺣﻘﻴﻘﺘﻪ ﻟﻢ ﻳﺠﺐ ﺃﻥ ﻳﺪﻝ‬ ‫ﻋﻠﻰ ﺃﻥ ﺍﻟﻔﺎﻋﻞ ﻟﻪ ﻋﻠﻰ ﺣﻘﻴﻘﺘﻪ ﻫﻮ ﺍﻟﻤﻜﺘﺴﺐ ﻟﻪ‪ ،‬ﻭﻻ ﻋﻠﻰ ﺃﻥ‬ ‫ﻣﻜﺘﺴﺒﺎ‬ ‫‬‫ﺍﻟﻤﻜﺘﺴﺐ ﻟﻪ ﻫﻮ ﺍﻟﻔﺎﻋﻞ ﻟﻪ ﻋﻠﻰ ﺣﻘﻴﻘﺘﻪ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻤﻜﺘﺴﺐ‬ ‫ﻗﺎﺩﺭﺍ‬ ‫ﻟﻠﺸﻲﺀ؛ ﻷﻧﻪ ﻭﻗﻊ ﺑﻘﺪﺭﺓ ﻣﺤﺪﺛﺔ‪ ،‬ﻭﻟﻢ ﻳﺠﺰ ﺃﻥ ﻳﻜﻮﻥ ﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﻦ ‬ ‫ﻣﻜﺘﺴﺒﺎ ﻟﻠﻜﺴﺐ‪ ،‬ﻭﺇﻥ‬ ‫‬‫ﻋﻠﻰ ﺍﻟﺸﻲﺀ ﺑﻘﺪﺭﺓ ﻣﺤﺪﺛﺔ‪ ،‬ﻓﻠﻢ ﻳﺠﺐ ﺃﻥ ﻳﻜﻮﻥ‬ ‫ﻛﺎﻥ ﻓﺎﻋﻼ ﻟﻪ ﻋﻠﻰ ﺍﻟﺤﻘﻴﻘﺔ)‪.(٢‬‬ ‫)‪ (١‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٥٤٥‬ ‪.٥٤٦‬‬ ‫)‪ (٢‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٥٤٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪294‬‬ ‫‪ ٥‬ ﺇﻥ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﻓﻌﻠﻨﺎ ﻣﺨﻠﻮﻕ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺩﻟﻨﺎ ﻋﻠﻰ ﺃﻥ ﻧﻮﻣﻨﺎ ﻣﺨﻠﻮﻕ‪،‬‬ ‫ﻭﺃﻥ ﺍﻷﻣﺮﺍﺽ ﻭﺍﻷﺳﻘﺎﻡ ﻭﻧﺤﻮ ﺫﻟﻚ ﻣﺨﻠﻮﻕ)‪ ،(١‬ﻭﺍﻟﺼﻼﺓ ﻓﻌﻞ ﻣﻦ ﺍﷲ ﺃﻣﺮ‬ ‫ﻭﺧﻠﻖ‪ ،‬ﻭﻣﻦ ﺍﻟﻌﺒﺪ ﻋﻤﻞ ﻭﻛﺴﺐ)‪.(٢‬‬ ‫ﻓﺈﻥ ﻗﺎﻝ ﻗﺎﺋﻞ‪ :‬ﺃﺧﻠﻖ ﺍﷲ ﺍﻟﻜﻔﺮ‪ ،‬ﻭﺍﻹﻳﻤﺎﻥ؟ ﻓﻘﻞ‪ :‬ﻧﻌﻢ‪ ،‬ﺧﻠﻘﻬﻤﺎ ﺍﷲ ‬ ‫ﻋﻤﻼ ﻣﻦ‬ ‫ﺍﻟﻌﺒﺎﺩ‪ ،‬ﻭﻟﻢ ﻳﻌﻤﻠﻬﺎ ﻋﻠﻰ ﻭﺟﻪ ﻣﺎ ﻋﻤﻠﻬﺎ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﻭﻟﻜﻦ ﺧﻠﻖ ﺍﷲ ﻋﻤﻠﻬﻢ‪ ،‬ﻓﺨﻠﻖ‬ ‫ﺍﻟﻤﻌﺼﻴﺔ‪ ،‬ﻭﺍﻟﻄﺎﻋﺔ ﻋﻤﻼ ﻣﻦ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﻭﻛﺬﻟﻚ ﻛﻞ ﺷﻲﺀ ﺻﻨﻌﻪ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﻭﻋﻤﻠﻮﻩ‪،‬‬ ‫ﻓﺎﷲ ﺧﺎﻟﻖ ﻋﻤﻠﻬﻢ‪ ،‬ﻭﺧ ﻠ ﻖ ﺍﷲ ﻟﻌﻤﻠﻬﻢ ﻏﻴﺮ ﻋﻤﻠﻬﻢ‪.‬‬ ‫‪ ١٦١‬اﻹرادة واﻻ‪8Fi‬ر‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ :‬ﻫﻲ ﻗﺼﺪﻩ ﺇﻟﻰ ﺍﻟﻔﻌﻞ ﺃﻭ ﻋﺪﻡ ﺍﻟﻔﻌﻞ‪ ،‬ﻭﺃﻫﻢ‬ ‫‬‫ﺇﻥ ﺇﺭﺍﺩﺓ ﺍﻟﻌﺒﺪ ﻋﻨﺪ‬ ‫ﺃﻧﻮﺍﻋﻬﺎ‪:‬‬ ‫ﺇﺭﺍﺩﺓ ﺍﻟﺘﻤﻨﻲ‪ :‬ﺗﺴﺒﻖ ﺍﻟﻔﻌﻞ‪ ،‬ﻭﻻ ﺗﻜﻮﻥ ﻋ ﻠﺔ ﻟﻪ‪ ،‬ﺇﺫ ﻗﺪ ﺗﻜﻮﻥ ﻭﻻ ﻳﺤﺼﻞ ﺍﻟﻔﻌﻞ‪.‬‬‫‬ ‫ﺇﺭﺍﺩﺓ ﺍﻟﻌﺰﻡ‪ :‬ﻭﺗﺴﻤﻰ ﺇﺭﺍﺩﺓ ﺍﻟﻔﻌﻞ‪ ،‬ﻭﻫﻲ ﺍﻟﻘﺼﺪ ﺑﺠﺪ ﺇﻟﻰ ﺍﻟﻔﻌﻞ ﺃﻭ ﻋﺪﻡ‬‫‬ ‫ﺍﻟﻔﻌﻞ‪ ،‬ﻭﺗﻜﻮﻥ ﻋﻠﺔ ﻟﻪ‪ ،‬ﻭﺗﺤﺼﻞ ﻣﻊ ﺍﻟﻔﻌﻞ‪ ،‬ﻻ ﻗﺒﻠﻪ ﻭﻻ ﺑﻌﺪﻩ‪ ،‬ﻣﺜﻞ‬ ‫ﺍﻻﺳﺘﻄﺎﻋﺔ ﻋﻨﺪ ﺑﻌﻀﻬﻢ‪.‬‬ ‫ﻭﺇﺭﺍﺩﺓ ﺍﻟﻌﺒﺪ ﺑﻬﺬﻩ ﺍﻟﻤﻌﺎﻧﻲ ﺗﺜﺒﺖ ﺃﻧﻪ ﻣﺨﺘﺎﺭ ﻓﻲ ﻓﻌﻠﻪ‪ ،‬ﻏﻴﺮ ﻣﻜﺮﻩ ﻭﻻ ﻣﺠﺒﺮ)‪.(٣‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ :‬ﻫﻮ ﺻﺪﻭﺭ ﺍﻟﺸﻲﺀ ﺑﺎﻹﺭﺍﺩﺓ ﻣﻦ ﺍﻟﻌﺒﺪ‪ ،‬ﻭﻫﻮ‬ ‫‬‫ﻭﺍﻻﺧﺘﻴﺎﺭ ﻋﻨﺪ‬ ‫ﻣﺎ ﻳﺠﺪﻩ ﺍﻹﻧﺴﺎﻥ ﻓﻲ ﺃﻓﻌﺎﻟﻪ ﺑﺎﻟﻀﺮﻭﺭﺓ ﺃﻧﻪ ﺇﻥ ﺷﺎﺀ ﻓﻌﻞ‪ ،‬ﻭﺇﻥ ﺷﺎﺀ ﺗﺮﻙ‪ ،‬ﻭﺑﻪ‬ ‫ﺗﻌﻠﻖ ﺍﻟﺘﻜﻠﻴﻒ‪ ،‬ﻭﻫﻮ ﺧﻠﻖ ﻣﻦ ﺍﷲ ﺗﻌﺎﻟﻰ ﺑﻼ ﻃﺒﻊ ﻭﻻ ﺇﺟﺒﺎﺭ‪ ،‬ﻭﻻ ﻳﻜﻮﻥ ﺇﻻ‬ ‫ﻭﻓﻖ ﻋﻠﻢ ﺍﷲ ﺗﻌﺎﻟﻰ ﻭﺇﺭﺍﺩﺗﻪ‪.‬‬ ‫)‪ (١‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٥٢٠‬‬ ‫)‪ (٢‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٥٢٢‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٤١١‬‬ ‫‬‫)‪ (٣‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫‪295‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺃﺻﻞ ﺍﻟﻌﺪﻝ ﺍﻹﻟﻬﻲ‬ ‫ﻭﻫﻮ ﻣﻮﻗﻒ ﻭﺳﻂ ﺑﻴﻦ ﺍﻟﻘﺎﺋﻠﻴﻦ ﺑﺎﻟﺠﺒﺮ ﺍﻟﺨﺎﻟﺺ‪ ،‬ﺍﻟﺬﻳﻦ ﺃﺿﺎﻓﻮﺍ ﺟﻤﻴﻊ‬ ‫ﺃﻓﻌﺎﻟﻬﻢ ﺇﻟﻰ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﻧﻔﻮﺍ ﺇﺭﺍﺩﺓ ﺍﻹﻧﺴﺎﻥ ﺑﺎﻟﻜﻠﻴﺔ‪ ،‬ﻭﺑﻴﻦ ﺍﻟﻘﺎﺋﻠﻴﻦ ﺑﺎﻻﺧﺘﻴﺎﺭ‬ ‫ﺍﻟﻤﻄﻠﻖ‪ ،‬ﺍﻟﺬﻳﻦ ﻳﺮﻭﻥ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﺣﺮ ﻓﻲ ﺇﺭﺍﺩﺗﻪ‪ ،‬ﺧﺎﻟﻖ ﻷﻓﻌﺎﻟﻪ‪ ،‬ﻭﻻ ﻣﺤﺪﺙ ﻟﻬﺎ‬ ‫ﺳﻮﺍﻩ‪ .‬ﻓﺎﻻﺧﺘﻴﺎﺭ ﻫﻮ ﺇﺛﺒﺎﺕ ﺍﻻﺳﺘﻄﺎﻋﺔ ﻟﻠﻌﺒﺪ ﻓﻲ ﺃﻓﻌﺎﻟﻪ ﺑﻌﺪ ﺧﻠﻖ ﺍﷲ ﺗﻌﺎﻟﻰ ﻟﻬﺎ‪.‬‬ ‫ﻣﺨﺘﺎﺭﺍ ﻏﻴﺮ‬ ‫‬‫ﺃﺣﺪﺍ‪ ،‬ﻭﺇﻧﻤﺎ ﺁﻣﻦ ﻣﻦ ﺁﻣﻦ‬ ‫‬‫ﻳﻘﻮﻝ ﺍﻟﻌﻮﺗﺒﻲ‪» :‬ﺍﷲ ﺗﻌﺎﻟﻰ ﻟﻢ ﻳﺠﺒﺮ‬‫‬ ‫ﻣﺠﺒﻮﺭ«‪.‬‬ ‫ﻭﻳﻘﻮﻝ ﺍﻟﺴﺎﻟﻤﻲ‪» :‬ﺧﻴﺮﻧﺎ ﺍﷲ ﻓﻲ ﻓﻌﻞ ﺍﻟﺨﻴﺮ ﻭﺍﻟﺸﺮ‪ ،‬ﻭﺑ ‪‬ﻴﻦ ﻟﻨﺎ ﻋﺎﻗﺒﺔ ﺍﻷﻣﺮﻳﻦ«‪،‬‬‫‬ ‫ﻭﺍﺳﺘﺪﻝ ﺑﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾L K J I H G ﴿ :‬ﺍﻟﻜﻬﻒ‪.[٢٩ :‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪،‬‬ ‫‬‫ﻭﻳﻘﻮﻝ ﺍﻟﻘﻄﺐ ﺃﻃﻔﻴﺶ‪» :‬ﺍﻟﺤﻖ ﺃﻥ ﺍﻟﻌﺒﺪ ﻣﺨﺘﺎﺭ‪ ،‬ﻭﻫﻮ ﻣﺬﻫﺐ ﺟﻤﻬﻮﺭ‬‫‬ ‫ﻭﺃﻥ ﺍﻻﺧﺘﻴﺎﺭ ﺇﻣﺎ ﻣﻌﻨﻰ ﺣﻘﻴﻘﻲ ﻫﻮ ﺍﻟﻤﺨﺘﺺ ﺑﺎﷲ‪ ،‬ﻭﺇﻣﺎ ﻣﻌﻨﻰ ﻋﺮﻓﻲ ﻇﺎﻫﺮﻱ‪،‬‬ ‫ﻭﻫﻮ ﺻﺪﻭﺭ ﺍﻟﺸﻲﺀ ﺑﺎﻹﺭﺍﺩﺓ‪ ،‬ﻭﻫﺬﺍ ﻟﻠﻌﺒﺪ ﻫﻮ ﺍﻟﻤﺘﺒﺎﺩﺭ ﻋﻨﺪ ﺍﻹﻃﻼﻕ«)‪.(١‬‬ ‫‬ ‫وا‪e‬ﻼ‪3‬‬ ‫‪ ١٦٢‬اﻻ‪L eF‬‬ ‫ﺍﻻﺳﺘﻄﺎﻋﺔ ﻓﻲ ﺍﻟﻠﻐﺔ‪ :‬ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻟﺸﻲﺀ‪ ،‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪u t s ﴿ :‬‬ ‫‪] ﴾ x w v‬ﺍﻟﻤﺠﺎﺩﻟﺔ‪ [٤ :‬ﺃﻱ‪ :‬ﻣﻦ ﻟﻢ ﻳﻘﺪﺭ ﺃﻃﻌﻢ‪ ،‬ﻭﺯﺍﻝ ﻋﻨﻪ ﻓﺮﺽ‬ ‫ﺍﻟﺼﻮﻡ؛ ﻟﺰﻭﺍﻝ ﺍﺳﻢ ﺍﻻﺳﺘﻄﺎﻋﺔ ﻭﻫﻲ ﺍﻟﺼﺤﺔ‪ .‬ﻭﻭﺟﻮﺩ ﺍﻟﻤﺎﻝ ﻳﻮﺟﺐ ﺍﺳﺘﻄﺎﻋﺔ‬ ‫ﺍﻹﻃﻌﺎﻡ‪ ،‬ﻭﺍﺳﺘﻄﺎﻋﺔ ﺍﻟﺤﺞ ﻭﺍﻟﻨﻜﺎﺡ‪.‬‬ ‫ﻭﺍﻻﺳﺘﻄﺎﻋﺔ ﻓﻲ ﺍﻻﺻﻄﻼﺡ‪ :‬ﻫﻲ ﺍﻟﻘﻮﺓ ﻭﺍﻟﻘﺪﺭﺓ‪ ،‬ﻭﺍﻟﺘﻤﻜﻦ ﺍﻟﺬﻱ ﻳﺠﺪﻩ‬ ‫ﺃﻳﻀﺎ‪ :‬ﺻﺤﺔ ﺍﻷﻋﻀﺎﺀ‬ ‫ﺍﻹﻧﺴﺎﻥ ﻓﻲ ﻧﻔﺴﻪ ﻋﻨﺪ ﻗﺼﺪ ﺍﻟﻔﻌﻞ ﺃﻭ ﺍﻟﺘﺮﻙ‪ ،‬ﻭﻫﻲ ‬ ‫ﻭﺳﻼﻣﺘﻬﺎ‪ ،‬ﻭﺍﻻﺳﺘﻄﺎﻋﺔ ﻋﺮﺽ ﻣﺨﻠﻮﻕ‪ ،‬ﻻ ﻳﻮﺟﺪ ﻓﻌﻼ ﻭﻻ ﻳﺨﻠﻘﻪ‪ ،‬ﺑﻞ ﻳﻤﻜﻦ‬ ‫ﻣﻦ ﻣﻤﺎﺭﺳﺘﻪ‪ .‬ﻳﻘﻮﻝ ﺍﻟﻔﺰﺍﺭﻱ‪» :‬ﺍﻟﻘﻮﺓ ﻫﻲ ﺍﻻﺳﺘﻄﺎﻋﺔ‪ ،‬ﻭﺍﻻﺳﺘﻄﺎﻋﺔ ﻫﻲ ﺍﻟﻘﻮﺓ«)‪.(٢‬‬ ‫)‪ (١‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٣٨‬‬ ‫)‪ (٢‬ﺍﻟﻔﺰﺍﺭﻱ‪ :‬ﻛﺘﺎﺏ ﺍﻟﻘﺪﺭ‪ ،‬ﺹ ‪.٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪296‬‬ ‫ﻭﻟﻜﻞ ﻓﻌﻞ ﺍﺳﺘﻄﺎﻋﺔ ﺗﺨﺘﺺ ﺑﻪ‪ ،‬ﻓﻼ ﻳﻤﻜﻦ ﺃﻥ ﺗﺠﺘﻤﻊ ﺍﺳﺘﻄﺎﻋﺔ ﻭﺍﺣﺪﺓ‬ ‫ﻟﻔﻌﻠﻴﻦ‪ ،‬ﻓﺈﺫﺍ ﺍﻧﺸﻐﻞ ﺑﻔﻌﻞ ﺍﻣﺘﻨﻊ ﺃﻥ ﻳﺴﺘﻄﻴﻊ ﺑﻬﺎ ﻓﻌﻼ ﺁﺧﺮ؛ ﻓﺎﻟﻜﺎﻓﺮ ﻻ ﻳﺴﺘﻄﻴﻊ‬ ‫ﺍﻹﻳﻤﺎﻥ‪ ،‬ﺣﺎﻟﺔ ﺍﻧﺸﻐﺎﻟﻪ ﺑﺎﻟﻜﻔﺮ‪.‬‬ ‫ﻭﻳﺼﻒ ﺍﻟﻜﻨﺪﻱ ﺑﺎﺏ ﺍﻻﺳﺘﻄﺎﻋﺔ ﺑﺄﻧﻪ ﻣﻦ ﺃﻋﺰ ﻭﺃﺩﻕ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ‬ ‫ﺍﻟﻤﺘﻜﻠﻤﻮﻥ ﻓﻲ ﺃﻣﺮ ﺍﻻﺳﺘﻄﺎﻋﺔ‪ ،‬ﻭﺍﺧﺘﻼﻓﻬﻢ ﻓﻴﻪ ﻛﺜﻴﺮ)‪ .(١‬ﺃﻣﺎ ﺍﻟﺴﺎﻟﻤﻲ ﻓﻴﻘﻮﻝ ﻓﻲ‬ ‫ﺑﻴﺎﻥ ﺃﻫﻤﻴﺔ ﻫﺬﻩ ﺍﻟﻤﺴﺄﻟﺔ‪» :‬ﻭﺑﺎﻟﺠﻤﻠﺔ ﻓﺎﻟﻤﺴﺄﻟﺔ ﻟﻴﺴﺖ ﻣﻦ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺇﻥ ﺗﻔﺮﻋﺖ‬ ‫ﻣﻦ ﻣﺴﺄﻟﺔ ﺧﻠﻖ ﺍﻷﻓﻌﺎﻝ‪ ،‬ﻻﺣﺘﻤﺎﻝ ﺃﻥ ﺗﻔﺎﺭﻗﻬﺎ ﻓﻴﺼﺢ ﻟﻘﺎﺋﻞ ﺃﻥ ﻳﻘﻮﻝ ﺑﻬﺎ ﻣﻦ‬ ‫ﻏﻴﺮ ﺃﻥ ﻳﻘﻮﻝ ﺑﺨﻠﻖ ﺍﻷﻓﻌﺎﻝ«)‪.(٢‬‬ ‫‪ ١٦٣‬أ‪?n‬م اﻻ‪eF‬‬ ‫ﺗﻘﺴﻢ ﺍﻻﺳﺘﻄﺎﻋﺔ ﺇﻟﻰ ﻧﻮﻋﻴﻦ ﺣﺴﺐ ﺍﻟﻔﻌﻞ‪ :‬ﺍﺳﺘﻄﺎﻋﺔ ﻃﺎﻋﺔ‪ ،‬ﻭﺍﺳﺘﻄﺎﻋﺔ‬ ‫ﻣﻌﺼﻴﺔ‪ .‬ﻭﺍﻻﺳﺘﻄﺎﻋﺔ ﻟﻔﻆ ﺗﺴﻤﻰ ﺑﻪ ﺃﺷﻴﺎﺀ ﻛﺜﻴﺮﺓ‪ ،‬ﻭﻫﻲ ﺍﺳﻢ ﻟﻤﻌﺎﻥ‪ .‬ﻗﺎﻝ ﺍﷲ‬ ‫ﺗﻌﺎﻟﻰ ﻓﻲ ﺍﻟﺼﻮﻡ‪] ﴾ x w v u t s ﴿ :‬ﺍﻟﻤﺠﺎﺩﻟﺔ‪ [٤ :‬ﻓﻤﻦ ﻛﺎﻥ‬ ‫‬ ‫ﺿﻌﻴﻔﺎ ﻣﻦ ﻣﺮﺽ ﻻ ﻳﺴﺘﻄﻴﻊ ﺍﻟﺼﻮﻡ ﺯﺍﻝ ﻋﻨﻪ ﻓﺮﺽ ﺍﻟﺼﻮﻡ ﺑﺰﻭﺍﻝ ﺍﺳﻢ‬ ‫ﺍﻻﺳﺘﻄﺎﻋﺔ ﺍﻟﺘﻲ ﻣﻌﻨﺎﻫﺎ ﺍﻟﺼﺤﺔ‪ ،‬ﻭﻭﺟﻮﺩ ﺍﻟﻤﺎﻝ ﻳﻮﺟﺐ ﺍﺳﺘﻄﺎﻋﺔ ﺍﻟﻄﻌﻢ‪.‬‬ ‫ﻭﻗﺪ ﻳﻜﻮﻥ ﺻﺤﻴﺢ ﺍﻟﺠﺴﻢ ﻭﺗﻨﻔﻰ ﻋﻨﻪ ﺍﻻﺳﺘﻄﺎﻋﺔ ﻓﻲ ﻓﻌﻞ ﻣﻦ ﺍﻷﻓﻌﺎﻝ‬ ‫ﻟﻌﺪﻡ ﺫﻟﻚ ﺍﻟﻔﻌﻞ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﺨﻀﺮ ﻟﻤﻮﺳﻰ ‪﴾ m l k j i ﴿ : 6‬‬ ‫ﺻﺤﻴﺤﺎ ﻓﻨﻔﻰ ﻋﻨﻪ ﺍﻻﺳﺘﻄﺎﻋﺔ ﻟﻌﺪﻡ ﺍﻟﻔﻌﻞ؛ ﻷﻥ‬ ‫‬‫]ﺍﻟﻜﻬﻒ‪ ،[٦٧ :‬ﻭﻗﺪ ﻛﺎﻥ ﻣﻮﺳﻰ‬ ‫ﻣﻌﺪﻭﻣﺎ ﻛﺎﻧﺖ ﺍﻻﺳﺘﻄﺎﻋﺔ ﻛﺬﻟﻚ ﻣﻌﺪﻭﻣﺔ)‪.(٣‬‬ ‫‬‫ﺻﺒﺮﻩ ﻟﻤﺎ ﻛﺎﻥ‬ ‫)‪ (١‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪ ١١٥‬ ‪.١١٦‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٦٠٥‬‬ ‫‬‫)‪ (٢‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫)‪ (٣‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٥٥٠‬ ‪.٥٥١‬‬ ‫‪297‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺃﺻﻞ ﺍﻟﻌﺪﻝ ﺍﻹﻟﻬﻲ‬ ‫ﻭﺍﻻﺳﺘﻄﺎﻋﺔﻋﻨﺪ ﺍﻟﺒﺴﻴﻮﻱﻗﺪ ﺗﺠﻮﺯ ﺃﻥ ﺗﻨﺴﺐ ﻓﻲ ﺭﺟﻞ ﻭﺗﻨﻔﻰ ﻋﻨﻪ ﻓﻲ‬ ‫ﺻﺤﻴﺤﺎ ﻓﻔﻴﻪ ﺻﺤﺔ‪ ،‬ﻭﺗﺴﻤﻰ ﺍﺳﺘﻄﺎﻋﺔ‬ ‫‬‫ﺣﺎﻟﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻷﻥ ﺍﻟﺮﺟﻞ ﺇﺫﺍ ﻛﺎﻥ‬ ‫ﺑﺼﺤﺔ‪ ،‬ﻭﻫﻮ ﺗﺎﺭﻙ ﻟﺒﻌﺾ ﺍﻷﻓﻌﺎﻝ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﻫﻮ ﻏﻴﺮ ﻣﺴﺘﻄﻴﻊ ﻟﻬﺬﺍ ﺍﻟﻔﻌﻞ‪ ،‬ﻛﻤﺎ‬ ‫ﺃﻥ ﻣﻮﺳﻰ ﻛﺎﻥ ﻓﻲ ﺍﺳﺘﻄﺎﻋﺔ ﺻﺤﺔ ﺍﻟﺠﻮﺍﺭﺡ‪ ،‬ﻭﻛﺎﻥ ﻏﻴﺮ ﻣﺴﺘﻄﻴﻊ ﻟﻠﺼﺒﺮ)‪.(١‬‬ ‫ﻭﻣﻌﻨﻰ ﻗﻮﻝ ﺍﷲ‪ ~ } | ﴿ :‬ﮯ ¡ ‪﴾ ¥ ¤ £ ¢‬‬ ‫]ﺁﻝ ﻋﻤﺮﺍﻥ‪ .(٢)[٩٧ :‬ﻭﻫﺬﻩ ﺍﻻﺳﺘﻄﺎﻋﺔ‪ :‬ﺍﻟﻤﺎﻝ ﻣﻦ ﺍﻟﺰﺍﺩ ﻭﺍﻟﺮﺍﺣﻠﺔ ﻣﻊ ﺍﻟﺼﺤﺔ ﻓﻲ‬ ‫ﺍﻟﺠﺴﻢ ﻭﺍﻟﻘﻴﺎﻡ ﺑﺬﻟﻚ)‪.(٣‬‬ ‫‪ ١٦٤‬اﻻ‪ R! eF‬ا )<‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺃﻥ ﺍﻻﺳﺘﻄﺎﻋﺔ ﺗﻜﻮﻥ ﻣﻊ ﺍﻟﻔﻌﻞ ﻻ ﻗﺒﻠﻪ ﻭﻻ ﺑﻌﺪﻩ‪ ،‬ﻭﺑﻴﻨﻬﻤﺎ‬ ‫‬‫ﻳﺮﻯ‬ ‫ﻋﻼﻗﺔ ﺩﺍﻝ ﻭﻣﺪﻟﻮﻝ ﻋﻠﻴﻪ‪ ،‬ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺩﻟﻴﻞ ﻋﻠﻰ ﺍﻵﺧﺮ‪ ،‬ﻭﻫﺬﺍ ﺍﺣﺘﺮﺍﺯ ﻣﻦ‬ ‫ﺍﻟﻘﻮﻝ ﺑﺨﻠﻖ ﺍﻷﻓﻌﺎﻝ‪ .‬ﻳﻘﻮﻝ ﺍﻟﻔﺰﺍﺭﻱ‪» :‬ﺇﻥ ﺍﻻﺳﺘﻄﺎﻋﺔ ﻟﻴﺴﺖ ﺑﻤﻘﺪﻣﺔ ﻗﺒﻞ ﺍﻟﻔﻌﻞ‪،‬‬ ‫ﻣﻌﺎ‪ ،‬ﻻ ﺗﻜﻮﻥ ﻗﺒﻠﻪ ﻭﻻ ﺑﻌﺪﻩ«)‪.(٤‬‬ ‫ﻭﺃﻧﻬﺎ ﺇﻧﻤﺎ ﺗﻜﻮﻥ ﻣﻊ ﺍﻟﻔﻌﻞ ﻭﻓﻲ ﺣﺎﻝ ﺍﻟﻔﻌﻞ ‬ ‫ﻣﺎﻧﻌﺎ ﻣﻦ ﺍﻋﺘﺒﺎﺭﻫﺎ ﻗﺒﻞ ﺍﻟﻔﻌﻞ‬ ‫ﺃﻣﺎ ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﻭﺍﻟﻘﻄﺐ ﻓﺈﻧﻬﻤﺎ ﻟﻢ ﻳﺮﻳﺎ ‬ ‫ﺃﻳﻀﺎ‪ ،‬ﺑﻤﻌﻨﻰ ﺳﻼﻣﺔ ﺍﻷﻋﻀﺎﺀ ﻭﺍﻟﻘﺪﺭﺓ ﺍﻟﺘﻲ ﻳﺸﻌﺮ ﺑﻬﺎ ﺍﻟﻔﺎﻋﻞ ﻗﺒﻞ ﻓﻌﻠﻪ‪ ،‬ﻭﻫﻮ‬ ‫‬ ‫ﻣﺎ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﺍﻟﺴﺎﻟﻤﻲ ﺑﺎﻋﺘﺒﺎﺭ ﺃﻥ ﺍﻻﺳﺘﻄﺎﻋﺔ ﺗﻔﺎﺭﻕ ﺍﻟﻔﻌﻞ‪.‬‬ ‫ﻗﺎﻝ ﺍﻟﻤﻌﺘﺰﻟﺔ ﻭﻣﻦ ﻗﺎﻝ ﺑﻘﻮﻟﻬﻢ‪ :‬ﺍﻻﺳﺘﻄﺎﻋﺔ ﻗﺒﻞ ﺍﻟﻔﻌﻞ‪ .‬ﻭﻳﺮﻯ ﺍﻟﻜﻨﺪﻱ ﺃﻧﻪ‬ ‫ﻟﻮ ﻛﺎﻧﺖ ﺍﻻﺳﺘﻄﺎﻋﺔ ﻗﺒﻞ ﺍﻟﻔﻌﻞ ﻟﻢ ﻳﻜﻦ ﻣﻨﻬﻢ ﺍﻫﺘﻤﺎﻡ ﺑﻤﻌﺼﻴﺔ ﻭﻳﻌﺰﻡ ﻋﻠﻴﻬﺎ ﺛﻢ‬ ‫ﻣﺴﺘﻄﻴﻌﺎ ﻟﻜﺎﻥ ﻓﺎﻋﻼ)‪ ،(٥‬ﻭﻳﺬﻫﺐ ﺇﻟﻰ ﺃﻥ‬ ‫‬‫ﻳﺪﻉ ﻣﺎ ﻋﺰﻡ ﻋﻠﻰ ﻓﻌﻠﻪ‪ ،‬ﻓﻠﻮ ﻛﺎﻥ‬ ‫)‪ (١‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٥٥٢‬‬ ‫)‪ (٢‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٥٦١‬‬ ‫)‪ (٣‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٥٦٢‬‬ ‫)‪ (٤‬ﺍﻟﻔﺰﺍﺭﻱ‪ :‬ﻛﺘﺎﺏ ﺍﻟﻘﺪﺭ‪ ،‬ﺹ ‪.١٨‬‬ ‫)‪ (٥‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٢٥٨‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪298‬‬ ‫ﺍﻻﺳﺘﻄﺎﻋﺔ ﻻ ﺗﻜﻮﻥ ﺇﻻ ﻣﻊ ﺍﻟﻔﻌﻞ‪ ،‬ﻭﺃﻧﻬﺎ ﻻ ﺗﻜﻮﻥ ﻗﺒﻠﻪ‪ ،‬ﻭﺃﻧﻬﺎ ﻻ ﺗﺪﻭﻡ ﺑﻌﺪ‬ ‫ﺍﻧﻘﻀﺎﺀ ﺍﻟﻔﻌﻞ)‪.(١‬‬ ‫ﺇﻥ ﺍﻻﺳﺘﻄﺎﻋﺔ ﻏﻴﺮ ﺍﻟﻤﺴﺘﻄﻴﻊ‪ ،‬ﻭﺃﻧﻬﺎ ﺗﻜﻮﻥ ﻣﻊ ﺍﻟﻔﻌﻞ ﻟﻠﻔﻌﻞ‪ ،‬ﻭﺃﻥ ﺍﷲ‬ ‫ﻳﺤﺪﺛﻬﺎ ﻛﻞ ﻭﻗﺖ ﻣﻊ ﺍﻟﻔﻌﻞ‪ ،‬ﻭﻻ ﺗﻜﻮﻥ ﺇﻻ ﻟﻔﻌﻞ ﻭﺍﺣﺪ‪ .‬ﻭﺍﻟﻘﺪﺭﺓ ﺍﻟﺘﻲ ﻓﻲ‬ ‫ﺍﻹﻧﺴﺎﻥ ﻫﻲ ﻋﺮﺽ ﻓﻲ ﺍﻟﺠﺴﻢ‪ ،‬ﻭﺍﻟﻌﺮﺽ ﻻ ﻳﻘﻮﻡ ﺑﻨﻔﺴﻪ‪ ،‬ﻭﻻ ﻳﺜﺒﺖ ﻓﻲ ﻭﻗﺘﻴﻦ‪،‬‬ ‫ﺑﻌﻀﺎ‪ ،‬ﻭﻟﻢ ﻳﺠﺰ ﻟﻺﻧﺴﺎﻥ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﺃﻧﺎ ﻗﺎﺩﺭ ﻋﻠﻰ ﺷﻲﺀ ﻟﻢ‬ ‫ﻭﻫﻮ ﻳﺪﻓﻊ ﺑﻌﻀﻪ ‬ ‫ﻳﻌﻠﻢ ﻳﻮﻓﻖ ﻟﻪ ﺃﻡ ﻻ)‪.(٢‬‬ ‫ﻭﻟﻮ ﺑﻘﻴﺖ ﺍﻟﻘﺪﺭﺓ ﻟﻜﺎﻧﺖ ﻻ ﺗﺨﻠﻮ ﺃﻥ ﺗﺒﻘﻰ ﻟﻨﻔﺴﻬﺎ‪ ،‬ﺃﻭ ﻟﺒﻘﺎﺀ ﻳﻘﻮﻡ ﺑﻬﺎ‪ ،‬ﻓﺈﻥ‬ ‫ﻛﺎﻧﺖ ﺗﺒﻘﻰ ﻟﻨﻔﺴﻬﺎ ﻭﺟﺐ ﺃﻥ ﻳﻜﻮﻥ ﻟﻨﻔﺴﻬﺎ ﺑﻘﺎﺀ ﻟﻬﺎ‪ ،‬ﻭﺃﻻ ﺗﻮﺟﺪ ﺇﻻ ﺑﺎﻗﻴﺔ‪ ،‬ﻭﺇﻥ‬ ‫ﻛﺎﻧﺖ ﺗﺒﻘﻰ ﺑﺒﻘﺎﺀ ﻳﻘﻮﻡ ﺑﻬﺎ‪ ،‬ﻭﺍﻟﺒﻘﺎﺀ ﺻﻔﺔ‪ ،‬ﻭﻗﺪ ﻗﺎﻣﺖ ﺍﻟﺼﻔﺔ ﺑﺎﻟﺼﻔﺔ‪ ،‬ﻭﺍﻟﻌﺮﺽ‬ ‫ﺑﺎﻟﻌﺮﺽ ﻭﻫﺬﺍ ﻓﺎﺳﺪ)‪.(٣‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻣﻦ ﺍﻟﻘﺎﺋﻠﻴﻦ ﺑﺨﻠﻖ ﺍﷲ ﺍﻟﻤﺴﺘﻤﺮ ﻟﻠﻘﺪﺭﺓ‬ ‫‬‫ﻭﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ‬ ‫ﻣﻊ ﺍﻟﻔﻌﻞ‪ .‬ﻓﻬﻲ ﻣﻊ ﺍﻟﻔﻌﻞ ﻭﻻ ﺗﺴﺒﻘﻪ‪ ،‬ﻭﻫﻲ ﻗﺪﺭﺓ ﻭﺍﺣﺪﺓ ﻟﻔﻌﻞ ﻭﺍﺣﺪ ﻓﻘﻂ‪.‬‬ ‫ﻓﺄﻣﺎ ﺍﻟﻘﻮﺓ ﺍﻟﺘﻲ ﻳﻘﻊ ﺑﻬﺎ ﺍﻟﻌﻤﻞ ﻓﻼ ﺧﻼﻑ ﺑﺄﻧﻬﺎ ﺻﻔﺔ ﻋﺮﺽ‪ ،‬ﻭﺫﻟﻚ ﻻ ﻳﻘﻮﻡ‬ ‫ﺑﻨﻔﺴﻪ ﻭﻻ ﻳﺜﺒﺖ ﻭﻗﺘﻴﻦ‪ ،‬ﻓﻠﻴﺲ ﻣﺎ ﺍﻋﺘﻠﻮﺍ ﺑﻪ ﺑﺸﻲﺀ‪ ،‬ﻭﻗﺪ ﺃﻛﻤﻞ ﺍﷲ ﻋﻘﻮﻟﻬﻢ‬ ‫ﻭﺃﺟﺴﺎﻣﻬﻢ ﻭﻛﻠﻔﻬﻢ‪ ،‬ﻓﻠﻢ ﻳﺴﺘﻄﻴﻌﻮﺍ ﺃﻥ ﻳﻌﻤﻠﻮﺍ ﺑﺎﻹﻳﻤﺎﻥ ﺇﺫﺍ ﻟﻢ ﻳﻌﻄﻮﺍ ﺍﻟﻘﺪﺭﺓ‬ ‫ﻋﻠﻴﻪ)‪.(٤‬‬ ‫ﻭﺍﻟﻘﺪﺭﺓ ﻻ ﺗﻜﻮﻥ ﻋﻠﻰ ﺍﻟﺸﻲﺀ ﻭﺿﺪﻩ‪ ،‬ﻷﻥ ﻣﻦ ﺷﺮﻁ ﺍﻟﻘﺪﺭﺓ ﺍﻟﻤﺤﺪﺛﺔ ﺃﻥ‬ ‫ﺗﻜﻮﻥ ﻓﻲ ﻭﺟﻮﺩﻫﺎ ﻭﺟﻮﺩ ﻣﻘﺪﻭﺭﻫﺎ‪ ،‬ﻷﻥ ﺫﻟﻚ ﻟﻮ ﻟﻢ ﻳﻜﻦ ﻣﻦ ﺷﺮﻃﻬﺎ ﻭﺟﺎﺯ‬ ‫)‪ (١‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.١٠٣‬‬ ‫)‪ (٢‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٥٦١‬‬ ‫)‪ (٣‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٥٦٣‬‬ ‫)‪ (٤‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٥٧٠‬‬ ‫‪299‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺃﺻﻞ ﺍﻟﻌﺪﻝ ﺍﻹﻟﻬﻲ‬ ‫ﻣﻘﺪﻭﺭﺍ ﻟﺠﺎﺯ ﻭﺟﻮﺩﻫﺎ ﻭﻗﺘﻴﻦ‪ ،‬ﻭﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﻟﻮ ﺟﺎﺯ ﻫﺬﺍ‬ ‫‬‫ﻭﺟﻮﺩﻫﺎ ﻭﻗ ﺘﺎ ﻭﻻ‬ ‫ﻫﻜﺬﺍ ﻟﺠﺎﺯ ﻭﺟﻮﺩﻫﺎ ﺃﺑﺪ ﺍﻷﺑﺪ)‪.(١‬‬ ‫ﻭﺍﻟﻘﺪﺭﺓ ﺍﻟﻤﻘﺪﺭﺓ ﻟﻠﻌﺒﺪ ﻫﻲ ﺍﻻﺳﺘﻄﺎﻋﺔ‪ ،‬ﻭﺍﻻﺳﺘﻄﺎﻋﺔ ﻫﻲ ﻣﻊ ﺍﻟﻔﻌﻞ ﻻ ﻗﺒﻠﻪ‬ ‫ﻭﻻ ﺑﻌﺪﻩ‪ ،‬ﻭﺍﷲ ﺧﺎﻟﻖ ﻻ ﻣﻜﺘﺴﺐ‪ ،‬ﻭﺍﻟﻌﺒﺪ ﻣﻜﺘﺴﺐ ﻻ ﺧﺎﻟﻖ‪ ،‬ﻓﻴﺜﺎﺏ ﻭﻳﻌﺎﻗﺐ‬ ‫ﻣﻜﺘﺴﺒﺎ ﻟﻪ‪،‬‬ ‫‬‫ﻋﻠﻰ ﻣﻜﺘﺴﺒﻪ ﺍﻟﺬﻱ ﻳﺨﻠﻘﻪ ﺍﷲ ﻋﻘﺐ ﻗﺼﺪﻩ ﻟﻪ‪ ،‬ﻭﻛﻮﻥ ﻓﻌﻞ ﺍﻟﻌﺒﺪ‬ ‫ﻣﺨﻠﻮﻗﺎ ﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﺗﻮﺳﻂ ﺑﻴﻦ ﻗﻮﻝ ﺍﻟﻤﻌﺘﺰﻟﺔ‪ :‬ﺇﻥ ﺍﻟﻌﺒﺪ ﺧﺎﻟﻖ ﻟﻔﻌﻠﻪ ﻷﻧﻪ ﻳﺜﺎﺏ‬ ‫ﻭﻳﻌﺎﻗﺐ ﻋﻠﻴﻪ‪ ،‬ﻭﺑﻴﻦ ﻗﻮﻝ ﺍﻟﺠﺒﺮﻳﺔ‪ :‬ﺇﻧﻪ ﻻ ﻓﻌﻞ ﻟﻠﻌﺒﺪ ﺃﺻﻼ‪ ،‬ﻭﺍﻟﻌﺒﺪ ﻫﻮ ﺁﻟﺔ‬ ‫ﻣﺤﻀﺔ‪ ،‬ﻛﺎﻟﺴﻜﻴﻦ ﻓﻲ ﻳﺪ ﺍﻟﻘﺎﻃﻊ)‪.(٢‬‬ ‫ﻭﻳﺮﻓﺾ ﺍﻟﺒﺴﻴﻮﻱ ﺃﻥ ﺗﻜﻮﻥ ﺍﻻﺳﺘﻄﺎﻋﺔ ﻗﺒﻞ ﺍﻟﻘﻮﺓﺍﻟﻘﺪﺭﺓ )‪ .(٣‬ﻭﻳﺮﻯ ﺃﻥ‬ ‫ﺍﻻﺳﺘﻄﺎﻋﺔ ﻣﻊ ﺍﻟﻔﻌﻞ ﻭﺍﻟﺘﻮﻓﻴﻖ ﻭﺍﻟﺘﺴﺪﻳﺪ)‪ ،(٤‬ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﺍﻟﺨﻀﺮ ﻟﻤﻮﺳﻰ‪:‬‬ ‫﴿ ‪] ﴾ m l k j i‬ﺍﻟﻜﻬﻒ‪ [٦٧ :‬ﻓﻠﻢ ﻳﻘﻞ ﻣﻮﺳﻰ‪ :‬ﺑﻞ‪ ،‬ﺃﻗﺪﺭ ﺃﻥ ﺃﺻﺒﺮ‬ ‫ﻣﻌﻚ‪ ،‬ﻭﻟﻜﻦ ﻗﺎﻝ‪] ﴾ } | { z y ﴿ :‬ﺍﻟﻜﻬﻒ‪ [٦٩ :‬ﻓﻠﻴﺲ ﻷﺣﺪ ﺃﻥ‬ ‫ﻳﻘﻮﻝ ﻓﻲ ﺷﻲﺀ ﻟﻢ ﻳﻔﻌﻠﻪ ﺑﻌﺪ‪ :‬ﺃﻧﻲ ﺃﻗﺪﺭ ﻋﻠﻴﻪ ﺇﻻ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﺷﺎﺀ ﺍﷲ)‪.(٥‬‬ ‫ﻭﻣﻤﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻻﺳﺘﻄﺎﻋﺔ ﻣﻊ ﺍﻟﻔﻌﻞ ﻟﻠﻔﻌﻞ‪ ،‬ﺇﻧﻪ ﻣﻦ ﻟﻢ ﻳﺨﻠﻖ ﺍﷲ ﻟﻪ‬ ‫ﺍﺳﺘﻄﺎﻋﺔ ﻟﻢ ﻳﻮﺟﺐ ﺃﻥ ﻳﻜﺴﺐ ﺷﻴ ﺌﺎ‪ ،‬ﻓﻠﻤﺎ ﺍﺳﺘﺤﺎﻝ ﺃﻥ ﻳﻜﺴﺐ ﺍﻟﻔﻌﻞ ﺇﺫ ﻟﻢ ﺗﻜﻦ‬ ‫ﺍﺳﺘﻄﺎﻋﺔ ﻟﻌﺪﻣﻬﺎ ﺻﺢ ﺃﻥ ﺍﻟﻜﺴﺐ ﺇﻧﻤﺎ ﻳﻮﺟﺪ ﺑﻮﺟﻮﺩﻫﺎ‪ ،‬ﻭﻓﻲ ﺫﻟﻚ ﺇﺛﺒﺎﺕ‬ ‫ﻭﺟﻮﺩﻫﺎ ﻣﻊ ﺍﻟﻔﻌﻞ)‪.(٦‬‬ ‫)‪ (١‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٥٦٣‬‬ ‫)‪ (٢‬ﺃﻃﻔﻴﺶ‪ :‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ ،‬ﺝ ‪ ،١٧‬ﺹ ‪.٧٢٧‬‬ ‫)‪ (٣‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٥٥١‬‬ ‫)‪ (٤‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٥٥٦‬‬ ‫)‪ (٥‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٥٦٠‬‬ ‫)‪ (٦‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٥٦٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪300‬‬ ‫‪ ١٦٥‬ا )< !‪   9?FD‬رة ا ‪/‬د‪j‬‬ ‫ﺣﻘﻴﻘﺔ ﺍﻟﻜﺴﺐ‪ :‬ﻛﻞ ﻓﻌﻞ ﻭﻗﻊ ﺑﺎﺳﺘﻄﺎﻋﺔ ﻣﺤﺪﺛﺔ ﻣﻊ ﺍﻟﻔﻌﻞﻓﺄﻣﺎ ﻣﻦ ﻓﻌﻞ‬ ‫ﺑﻘﺪﺭﺓ ﻗﺪﻳﻤﺔ‪ ،‬ﻓﻬﻮ ﻏﻴﺮ ﻣﻜﺘﺴﺐ‪ ،‬ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺍﻻﺳﺘﻄﺎﻋﺔ ﻣﻊ ﺍﻟﻘﺪﺭﺓ‬ ‫ﺍﻟﺤﺎﺩﺛﺔ‪ ...‬ﺃﻥ ﻣﻦ ﻟﻢ ﻳﺨﻠﻖ ﺍﷲ ﻟﻪ ﺍﺳﺘﻄﺎﻋﺔ ﻟﻢ ﻳﺠﺐ ﺃﻥ ﻳﻜﺘﺴﺐ ﺷﻴ ﺌﺎ؛ ﻓﻠﻤﺎ‬ ‫ﺍﺳﺘﺤﺎﻝ ﺃﻥ ﻳﻜﺘﺴﺐ ﺍﻟﻔﻌﻞﺇﺫﺍ ﻟﻢ ﺗﻜﻦ ﺍﺳﺘﻄﺎﻋﺔﺻﺢ ﺃﻥ ﺍﻟﻜﺴﺐ ﺇﻧﻤﺎ ﻳﻮﺟﺪ‬ ‫ﺑﻮﺟﻮﺩﻫﺎ‪ ،‬ﻭﻓﻲ ﺫﻟﻚ ﺇﺛﺒﺎﺕ ﻭﺟﻮﺩﻫﺎ ﻣﻊ ﺍﻟﻔﻌﻞ)‪.(١‬‬ ‫‪‬‬ ‫ﻣﺤﻼ ﻟﻠﻔﻌﻞ‪ ،‬ﻋﻘﺐ‬ ‫ﻭﺍﻟﻜﺴﺐ ﻫﻮ ﺧﻠﻖ ﺍﷲ ﺍﻟﻔﻌﻞ ﻣﻦ ﺍﻹﻧﺴﺎﻥ ﺑﺎﻋﺘﺒﺎﺭﻩ‬ ‫ﺻﺮﻑ ﺍﻟﻌﺒﺪ ﺇﺭﺍﺩﺗﻪ ﻭﻗﺪﺭﺗﻪ ﺇﻟﻰ ﺍﻟﻔﻌﻞ‪ ،‬ﻭﺗﺮﺟﻴﺤﻪ ﻋﻠﻰ ﺍﻟﺘﺮﻙ‪ .‬ﻓﺎﻹﻧﺴﺎﻥ ﻻ ﻳﺨﻠﻖ‬ ‫‬ ‫ﺍﻟﻔﻌﻞ ﻭﻻ ﻳﻮﺟﺪﻩ‪ ،‬ﻭﻟﻜﻦ ﻳﺘﺼﻒ ﺑﻪ ﺍﺗﺼﺎﻓﺎ‪ .‬ﻳﻘﻮﻝ ﺍﻟﻔﺰﺍﺭﻱ‪» :‬ﺍﻻﺳﺘﻄﺎﻋﺔ ﻣ ‪‬ﻦ ﻣ ﻦ‬ ‫ﻳﻤ ‪‬ﻦ ﺑﻬﺎ ﻋﻠﻰ ﻣﻦ ﻳﺸﺎﺀ ﻣﻦ ﻋﺒﺎﺩﻩ‪ ،‬ﻓﻼ ﻟﻮﻡ ﻭﻻ ﻋﺬﺍﺏ ﻋﻠﻰ ﺃﺣﺪ ﻓﻲ ﺍﻹﻳﻤﺎﻥ‬‫ﺍﷲ ‬ ‫ﻭﻻ ﻓﻲ ﺍﺳﺘﻄﺎﻋﺔ ﺍﻹﻳﻤﺎﻥ‪ ،‬ﻭﺇﻧﻤﺎ ﻋﺬﺑﻮﺍ ﻋﻠﻰ ﺍﻟﻜﻔﺮ ﺍﻟﺬﻱ ﺃﺗﻮﺍ«)‪.(٢‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻣﺤﺎﻭﻟﺔ ﻟﻠﺨﺮﻭﺝ ﻣﻦ ﺇﺷﻜﺎﻝ ﺇﺛﺒﺎﺕ ﻗﺪﺭﺗﻴﻦ‬ ‫‬‫ﻓﺎﻟﻜﺴﺐ ﻋﻨﺪ‬ ‫ﻣﺆﺛﺮﺗﻴﻦ ﻓﻲ ﻓﻌﻞ ﻭﺍﺣﺪ )ﻗﺪﺭﺓ ﺍﷲ ﺗﻌﺎﻟﻰ ﻭﻗﺪﺭﺓ ﺍﻟﻌﺒﺪ( ﻭﺇﺷﻜﺎﻝ ﺍﻟﻘﻮﻝ ﺑﺎﻟﺠﺒﺮ‬ ‫ﺃﻭ ﺍﻟﺘﻔﻮﻳﺾ‪ ،‬ﻓﺄﺛﺒﺘﻮﺍ ﻟﻠﻌﺒﺪ ﻗﺪﺭﺓ ﻭﺇﺭﺍﺩﺓ ﻏﻴﺮ ﻣﺆﺛﺮﺗﻴﻦ ﻓﻲ ﺍﻟﻔﻌﻞ‪ :‬ﻟﻜﻦ ﺗﺠﻌﻼﻧﻪ‬ ‫‬ ‫ﻣﺘﺼﻔﺎ ﺑﺎﻟﻔﻌﻞ ﺩﻭﻥ ﺧﻠﻘﻪ‪ ،‬ﻭﻣﺘﺤﻤﻼ ﻟﻠﺜﻮﺍﺏ ﻭﺍﻟﻌﻘﺎﺏ ﻻﺧﺘﻴﺎﺭﻩ‪.‬‬ ‫ﻭﻻ ﻳﺨﻔﻰ ﻣﺎ ﻓﻲ ﺍﻟﻜﺴﺐ ﻣﻦ ﻏﻤﻮﺽ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺴﺪﻭﻳﻜﺸﻲ‬ ‫)ﺕ ‪١٠٦٨‬ﻫ‪١٦٥٨/‬ﻡ(‪» :‬ﻓﻴﺴﻤﻰ ﺃﺛﺮ ﺍﻟﻘﺪﺭﺓ ﺍﻟﺤﺎﺩﺛﺔ ﻛﺴﺐ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻧﻌﻠﻢ‬ ‫ﺣﻘﻴﻘﺘﻪ«‪ .‬ﻭﺇﻧﻤﺎ ﺃﻟﺠﺄﻫﻢ ﺇﻟﻰ ﺍﻟﻘﻮﻝ ﺑﻪ ﺗﺄﺛﺮﻫﻢ ﺑﺎﻷﺷﻌﺮﻱ ﺍﻟﺬﻱ ﻳﺤﺎﻭﻝ ﺃﻥ ﻳﻘﺪﻡ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺍﻷﻭﺍﺋﻞ‬ ‫‬‫ﺗﻔﺴﻴﺮﺍ ﻋﻘﻠ ‪‬ﻴﺎ ﻻﺟﺘﻤﺎﻉ ﺍﻟﻘﺪﺭﺗﻴﻦ ﻓﻲ ﻓﻌﻞ ﻭﺍﺣﺪ‪ ،‬ﺑﻴﻨﻤﺎ ﻛﺎﻥ‬ ‫‬ ‫ﻳﻨﻔﻮﻥ ﺍﻟﺠﺒﺮ ﻭﺍﻻﺧﺘﻴﺎﺭ ﺑﺈﺛﺒﺎﺕ ﺍﻟﻌﻠﻢ ﺍﻷﺯﻟﻲ ﻭﺍﻟﻌﺪﻝ ﺍﻹﻟﻬﻲ ﻭﺍﻟﺘﺴﻠﻴﻢ ﻓﻲ‬ ‫ﺫﻟﻚ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﺍﻟﻘﻄﺐ ﺃﻃﻔﻴﺶ ﻭﺩﻋﺎ ﺇﻟﻴﻪ ﻓﻲ ﻣﻌﺮﺽ ﻛﻼﻣﻪ ﻋﻦ ﻗﻮﻟﻪ‬ ‫)‪ (١‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٧٠‬‬ ‫)‪ (٢‬ﺍﻟﻔﺰﺍﺭﻱ‪ :‬ﻛﺘﺎﺏ ﺍﻟﻘﺪﺭ‪ ،‬ﺹ ‪.٢‬‬ ‫‪301‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺃﺻﻞ ﺍﻟﻌﺪﻝ ﺍﻹﻟﻬﻲ‬ ‫ﺗﻌﺎﻟﻰ‪] ﴾à  Á À ﴿ :‬ﺍﻷﻧﺒﻴﺎﺀ‪ ،[٢٣ :‬ﻓﻘﺎﻝ‪» :‬ﻧﻨﺘﻬﻲ ﺇﻟﻰ ﻫﺬﻩ ﺍﻵﻳﺔ‪ ،‬ﻭﻧﺴﻠﻢ‬ ‫ﺑﺎﻷﻣﺮ‪ ،‬ﻭﺫﻟﻚ ﺃﻧﺎ ﻧﻌﺘﻘﺪ ﺃﻧﺎ ﻏﻴﺮ ﻣﺠﺒﻮﺭﻳﻦ‪ ،‬ﻭﻻ ﻣﻄﺒﻮﻋﻴﻦ ﻋﻠﻰ ﺃﻓﻌﺎﻟﻨﺎ‬ ‫ﻭﺗﺮﻭﻛﻨﺎ‪ ..‬ﻓﻤﺎ ﺑﻘﻲ ﺇﻻ ﺃﻥ ﻧﺴﻠﻢ ﺃﻥ ﺍﷲ ﻻ ﻳﺴﺄﻝ ﻋﻤﺎ ﻳﻔﻌﻞ‪ ،‬ﻭﻟﻮ ﻟﻢ ﻧﺪﺭﻙ«)‪.(١‬‬ ‫ﻭﺍﻟﻜﻔﺮ ﻓﻌﻞ ﺍﻟﻜﺎﻓﺮ ﺑﺎﻛﺘﺴﺎﺏ ﻣﻨﻪ ﻟﻔﻌﻠﻪ؛ ﻭﺫﻟﻚ ﻟﻘﻮﻟﻪ‪i h g ﴿ :‬‬ ‫ﻛﺴﺒﺎ ﻟﻠﻜﺎﻓﺮ‪ ،‬ﻭﺍﻟﻤﻜﺘﺴﺐ ﻻ ﻳﻜﻮﻥ ﺧﺎﻟﻘﺎ‬ ‫‬‫‪] ﴾ j‬ﺍﻟﺰﻣﺮ‪ ،[٢٤ :‬ﻓﺴﻤﺎﻩ ﺍﷲ‬ ‫ﻟﻜﺴﺒﻪ‪ ،‬ﺇﻧﻤﺎ ﻛﺴﺐ ﺧﻠﻖ ﻏﻴﺮﻩ‪ ،‬ﻭﺍﷲ ﺧﻠﻘﻬﻢ ﻭﻛﺴﺒﻬﻢ ﻭﻋﻤﻠﻬﻢ‪ ،‬ﻭﻫﻮ ﻏﻴﺮ‬ ‫ﻣﻜﺘﺴﺐ ﻟﺸﻲﺀﺗﻌﺎﻟﻰ ﺍﷲ ﻋﻤﺎ ﻳﻘﻮﻟﻮﻥ‪.‬‬ ‫ﻭﺍﻟﻌﻘﻮﺑﺔ ﻣﻦ ﺍﷲ ﺗﻌﺎﻟﻰ ﻭﺍﻟﺜﻮﺍﺏ‪ ،‬ﺇﻧﻤﺎ ﻳﺠﺰﻱ ﺑﻬﻤﺎ ﻋﻠﻰ ﺍﻷﻋﻤﺎﻝ ﺍﻟﻤﻜﺘﺴﺒﺔ‬ ‫ﺧﻴﺮﺍ ﻭﻋﻤﻞ ﺑﺎﻹﻳﻤﺎﻥ ﺍﻟﺬﻱ ﺃﻣﺮ‬ ‫ﻣﻦ ﺍﻟﺨﻴﺮ ﻭﺍﻟﺸﺮ ﻭﺍﻹﻳﻤﺎﻥ ﻭﺍﻟﻜﻔﺮ‪ ،‬ﻓﻤﻦ ﻛﺴﺐ ‬ ‫ﺷﺮﺍ ﻭﺍﺭﺗﻜﺐ ﻣﺎ ﻧﻬﻰ ﻋﻨﻪ ﻋﻮﻗﺐ ﻋﻠﻴﻪ‪ ،‬ﻓﻮﻗﻊ ﺫﻟﻚ‬ ‫ﺑﻪ ﻓﻠﻪ ﺍﻟﺜﻮﺍﺏ‪ ،‬ﻭﻣﻦ ﻛﺴﺐ ‪‬‬ ‫ﻋﻠﻰ ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ‪ ،‬ﻓﻤﻦ ﻋﻤﻞ ﻣﺎ ﻧﻬﻰ ﻋﻨﻪ ﻓﻌﻠﻴﻪ ﺍﻟﻌﻘﺎﺏ‪ ،‬ﻭﻣﻦ ﻓﻌﻞ ﻣﺎ ﺃﻣﺮ ﺑﻪ‬ ‫ﻓﻠﻪ ﺛﻮﺍﺏ‪ .‬ﻭﺍﷲ ﺍﻟﺤﻜﻴﻢ ﻓﻲ ﺫﻟﻚ ﻛﻠﻪ‪ ،‬ﻭﻟﻢ ﺗﻘﻊ ﺍﻟﻌﻘﻮﺑﺔ ﻋﻠﻰ ﻣﺎ ﺧﻠﻖ؛ ﻷﻥ‬ ‫ﺧﻠﻘﻪ ﻟﻸﺷﻴﺎﺀ ﺣﻜﻤﺔ ﺑﺎﻟﻐﺔ)‪.(٢‬‬ ‫ﻛﺴﺒﺎ ﻛﺴﺒﻮﻩ‪ ،‬ﻭﻟﻴﺲ ﺫﻟﻚ ﺧﻠﻘﺎ ﺧﻠﻘﻮﻩ؛ ﻷﻥ ﺍﻟﻤﻜﺘﺴﺐ ﻏﻴﺮ‬ ‫ﻭﻣﺎ ﺟﻌﻠﻪ ﺍﻟﻌﺒﺎﺩ ‬ ‫ﺍﻟﺨﺎﻟﻖ‪ ،‬ﻭﺍﻟﻜﺴﺐ ﻏﻴﺮ ﺍﻟﺨﻠﻖ)‪ .(٣‬ﻭﻗﺪ ﻗﺎﻝ ﺍﷲ ﻣﺎ ﻳﺪﻟﻬﻢ ﻋﻠﻰ ﺃﻥ ﺃﻓﻌﺎﻟﻬﻢ ﻛﺴﺐ‬ ‫ﻗﻮﻟﻪ‪] ﴾ È Ç Æ Å Ä Ã ﴿ :‬ﺍﻷﻧﻌﺎﻡ‪ ،[١٦٤ :‬ﻓﺎﻟﻤﻜﺘﺴﺐ ﻻ ﻳﻜﻮﻥ ﺧﺎﻟﻘﺎ‪،‬‬ ‫ﻛﺴﺒﺎ ﺑﺎﻻﺗﻔﺎﻕ؛ ﻭﻟﻢ ﻳﻘﻞ ﺃﺣﺪ‪ :‬ﺇﻥ ﺍﷲ ﻣﻜﺘﺴﺐ ﻟﻤﺎ ﺧﻠﻖ‪.‬‬ ‫ﻭﺍﷲ ﺗﻌﺎﻟﻰ ﺟﻌﻠﻪ ﺧﻠﻘﺎ ﻻ ‬ ‫ﻣﻜﺘﺴﺒﺎ ﻟﻢ ﻳﺠﺰ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﻓﺎﻋﻼ ﻣﺎ ﺧﻠﻘﻪ ﻋﺒﺎﺩﻩ‪ ،‬ﻭﻻ ﻳﻘﺎﻝ‪ :‬ﺇﻧﻬﻢ ﻛﺴﺒﻮﺍ‬ ‫‬‫ﻓﻠﻤﺎ ﻟﻢ ﻳﻜﻦ‬ ‫ﺧﻠﻖ ﺍﷲ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﺧﻠﻖ ﺍﷲ ﻛﺴﺒﻬﻢ؛ ﻷﻥ ﺍﷲ ﺧﺎﻟﻖ ﻛﻞ ﺷﻲﺀ ﻓﻼ ﺧﺎﻟﻖ ﻏﻴﺮ ﺍﷲ)‪.(٤‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٨٤١‬‬ ‫‬‫)‪ (١‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫)‪ (٢‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٤٩٩‬‬ ‫)‪ (٣‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٥٠٢‬‬ ‫)‪ (٤‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٥٠٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪302‬‬ ‫ﻭﺍﷲ ﻟﻢ ﻳﻌﺬﺏ ﺍﻟﻌﺒﺎﺩ ﻋﻠﻰ ﻣﺎ ﺧﻠﻖ ﻓﻴﻬﻢ‪ ،‬ﺇﻧﻤﺎ ﻳﻌﺬﺑﻬﻢ ﻋﻠﻰ ﻣﻌﺎﺻﻴﻬﻢ ﺍﻟﺘﻲ‬ ‫ﻧﻬﺎﻫﻢ ﻋﻨﻬﺎ‪ ،‬ﻓﺮﻛﺒﻮﺍ ﻧﻬﻴﻪ‪ .‬ﻭﺇﻧﻤﺎ ﻳﺜﻴﺒﻬﻢ ﻋﻠﻰ ﻃﺎﻋﺘﻬﻢ ﻟﻪ ﻓﻴﻤﺎ ﺃﻣﺮﻫﻢ ﺑﻪ ﻭﺃﻃﺎﻋﻮﻩ‬ ‫ﻭﻟﻢ ﺗﻜﻦ ﺍﻟﻌﻘﻮﺑﺔ ﻋﻠﻰ ﻣﺎ ﺧﻠﻖ ﻓﻴﻬﻢ‪ ،‬ﺑﻞ ﺧﻠﻘﻪ ﺣﻜﻤﺔ ﺑﺎﻟﻐﺔ‪.‬‬ ‫ﻣﺨﺘﺎﺭﺍ ﻓﻬﻮ ﺭﺍﺽ ﺑﻤﺎ ﻋﻤﻞ ﻣﻦ ﺍﻟﻤﻌﺎﺻﻲ‪ ،‬ﻭﺭﺿﻲ‬ ‫‬‫ﻓﺄﻣﺎ ﻣﻦ ﻋﻤﻞ ﺑﺎﻟﻤﻌﺼﻴﺔ‬ ‫ﺍﷲ ﺗﻌﺎﻟﻰ ﻫﻮ ﺛﻮﺍﺑﻪ‪ ،‬ﻭﻻ ﻳﺜﻴﺐ ﺍﷲ ﺍﻟﻌﺎﺻﻲ ﻋﻠﻰ ﻋﺼﻴﺎﻧﻪ)‪ ،(١‬ﻭﺇﻧﻤﺎ ﺻﺎﺭ ﺍﻟﻜﺎﻓﺮ‬ ‫ﻛﻔﻮﺭﺍ ﻟﺘﻐﻄﻴﺘﻪ ﻧﻌﻢ ﺍﷲ ﻋﻠﻴﻪ‪ ،‬ﺑﻜﻔﺮﻩ ﻭﺍﺭﺗﻜﺎﺑﻪ ﻣﺎ ﻧﻬﺎﻩ ﻋﻨﻪ‪ ،‬ﻓﻌﺼﺎﻩ ﺑﺬﻟﻚ‪ ،‬ﻭﻟﻢ‬ ‫‬ ‫ﺃﻳﻀﺎ ﻻ ﻳﻌﺎﻗﺐ‪ ،‬ﺇﻧﻤﺎ ﺍﻟﻌﻘﻮﺑﺔ ﻋﻠﻰ ﺍﻟﻜﺎﻓﺮ ﺑﻔﻌﻠﻪ ﺍﻟﻜﻔﺮ‪،‬‬ ‫ﻳﺸﻜﺮ ﻭﻟﻢ ﻳﻄﻊ‪ .‬ﻭﺍﻟﻜﻔﺮ ‬ ‫ﻭﻋﺼﻴﺎﻧﻪ ﺍﻷﻣﺮ ﻭﺍﺭﺗﻜﺎﺑﻪ ﺍﻟﻨﻬﻲ)‪.(٢‬‬ ‫ﻭﻻ ﻳﻔﻌﻞ ﺍﷲ ﺗﻌﺎﻟﻰ ﺍﻟﻈﻠﻢ ﻋﻠﻰ ﻭﺟﻪ ﻣﺎ ﻳﻔﻌﻠﻪ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﻭﻻ ﻳﺄﻣﺮ ﺑﺎﻟﻈﻠﻢ ﻭﻻ‬ ‫ﺍﻟﻔﺤﺸﺎﺀ‪ ،‬ﺑﻞ ﻳﺄﻣﺮ ﺑﺎﻟﻌﺪﻝ ﻭﺍﻹﺣﺴﺎﻥ‪ ،‬ﻭﻳﻨﻬﻰ ﻋﻦ ﺍﻟﻔﺤﺸﺎﺀ ﻭﺍﻟﻤﻨﻜﺮ)‪ .(٣‬ﻭﺟﻌﻞ‬ ‫ﻣﻜﺘﺴﺒﺎ ﻟﻪ؛ ﻷﻥ ﺍﻟﻌﺒﺪ ﻟﻢ ﻳﺨﻠﻘﻪ ﻭﻟﻜﻦ ﺍﻛﺘﺴﺒﻪ‪.‬‬ ‫‬‫ﻇﻠﻤﺎ ﻣﻦ ﺍﻟﻈﺎﻟﻢ ﻓﻌﻼ‬ ‫ﺍﻟﻈﻠﻢ ‬ ‫ﻓﺄﻣﺎ ﺍﻟﺨﺎﻟﻖ ﻓﻼ ﻳﺸﺒﻪ ﻓﻌﻠﻪ ﺑﻔﻌﻞ ﺍﻟﻤﺨﻠﻮﻕ‪ ،‬ﺇﺫ ﻫﻮ ﻻ ﻳﺸﺒﻬﻬﻢ‪ ،‬ﻭﻟﻴﺲ‬ ‫ﻛﻤﺜﻠﻪ ﺷﻲﺀ‪ ،‬ﻓﻔﻌﻠﻪ ﻏﻴﺮ ﻣﻜﺘﺴﺐ‪ ،‬ﻭﻫﻮ ﺧﻠﻖ ﺃﺣﻜﻤﻪ ﺍﷲ‪ ،‬ﻭﺃﺗﻘﻦ ﺗﺪﺑﻴﺮ ﺃﻓﻌﺎﻝ‬ ‫ﺧﻠﻘﻪ ﻛﻠﻬﺎ)‪.(٤‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺍﻟﻌﺪﻝ ﺍﻹﻟﻬﻲ ﻣﻦ ﺧﻼﻝ ﻋﻼﻗﺔ ﺍﷲ ﺑﺨﻠﻘﻪ ﻭﻣﻦ‬ ‫‬‫ﻭﻫﻜﺬﺍ ﺃﺛﺒﺖ‬ ‫ﺧﻼﻝ ﺻﻠﺔ ﺍﻟﻔﻌﻞ ﺍﻹﻧﺴﺎﻧﻲ ﺑﺎﻟﻔﻌﻞ ﺍﻹﻟﻬﻲ‪ ،‬ﻭﺣﺪﻭﺩ ﺍﻟﻘﺪﺭﺓ ﺃﻭ ﺍﻟﺤﺮﻳﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ‬ ‫ﻭﺃﻳﻀﺎ ﻣﻦ ﺧﻼﻝ ﻣﺎ ﻭﻓﺮﻩ ﺍﷲ ﻟﻌﺒﺎﺩﻩ ﻣﻦ ﻣﻈﺎﻫﺮ ﺍﻟﻌﺪﻝ‬ ‫‬‫ﻣﻊ ﺍﻟﻤﺸﻴﺌﺔ ﺍﻟﻤﻄﻠﻘﺔ‪،‬‬ ‫ﺍﻟﻤﺘﻤﺜﻠﺔ ﻓﻲ ﺍﻟﻨﻌﻢ‪ ،‬ﻭﺍﻟﻨﻌﻢ ﺍﻟﺘﻲ ﺃﺳﺒﻐﻬﺎ ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﻠﻰ ﻋﺒﻴﺪﻩ ﺗﺪﻝ ﻋﻠﻰ ﺳﺒﻖ‬ ‫)‪ (١‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٥٠٤‬‬ ‫)‪ (٢‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٥٠٥‬‬ ‫)‪ (٣‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٥٠٦‬ ‪.٥٠٧‬‬ ‫)‪ (٤‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٥٠٧‬‬ ‫‪303‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺃﺻﻞ ﺍﻟﻌﺪﻝ ﺍﻹﻟﻬﻲ‬ ‫ﻧﻌﻤﻪ ﻋﻠﻰ ﻋﻘﺎﺑﻪ‪ .‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﺨﻴﺮ ﻫﻮ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﻓﻤﻦ ﺍﻟﺘﺰﻡ ﺑﻪ ﺣﺼﻞ ﻋﻠﻰ ﻭﻋﺪ‬ ‫ﺍﷲ‪ ،‬ﻭﻣﻦ ﺃﺧﻠﻘﻪ ﺍﺳﺘﺤﻖ ﻭﻋﻴﺪﻩ)‪.(١‬‬ ‫‬ ‫ﻣﻮﻗﻔﺎ ﻣﺘﻮﺳﻄ ﺎ ﺑﻴﻦ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻗﺪ ﺍﺗﺨﺬﻭﺍ‬ ‫‬‫ﻭﻳﻼﺣﻆ ﻋﻠﻰ ﻫﺬﺍ ﺍﻷﺻﻞ ﺃﻥ‬ ‫ﺍﻟﺠﺒﺮﻳﺔ ﻭﺍﻟﻘﺪﺭﻳﺔ‪ ،‬ﻭﻟﻢ ﻳﺘﺒﻌﻮﺍ ﺍﻟﻤﻌﺘﺰﻟﺔ ﺍﻟﺬﻳﻦ ﺃﻃﻠﻘﻮﺍ ﺣﺮﻳﺔ ﺍﻹﻧﺴﺎﻥ ﻟﺘﻔﻌﻞ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‬ ‫‬‫ﻣﺎ ﺗﺸﺎﺀ‪ ،‬ﻭﺇﻥ ﺧﺎﻟﻔﺖ ﻣﺸﻴﺌﺔ ﺍﷲ ﺗﻌﺎﻟﻰ‪ .‬ﻭﻇﻬﺮﺕ ﺑﻮﺍﺩﺭ ﺍﻻﻋﺘﺪﺍﻝ ﻋﻨﺪ‬ ‫ﻣﻨﺬ ﻭﻗﺖ ﻣﺒﻜﺮ ﺑﻌﺪ ﺍﻟﺘﺤﻮﻝ ﻣﻦ ﻣﻮﻗﻒ ﺍﻟﺘﻔﻮﻳﺾ‪ ،‬ﻭﺳﺒﻘﻮﺍ ﺍﻷﺷﻌﺮﻳﺔ‬ ‫ﻭﺍﻟﻤﺎﺗﺮﻳﺪﻳﺔ ﻓﻲ ﺍﻟﻘﻮﻝ ﺑﺎﻟﻜﺴﺐ‪ ،‬ﻭﺻﺢ ﺑﻨﺎﺀ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻤﻮﻗﻒ ﺃﻥ ﻳﻄﻠﻖ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ »ﺃﻫﻞ ﺍﻟﻌﺪﻝ«؛ ﻷﻧﻬﻢ ﻣﻦ ﺃﻛﺜﺮ ﺍﻟﻔﺮﻕ ﺣﺪﻳ ﺜﺎ ﻋﻦ ﺍﻟﻌﺪﻝ‬ ‫‬ ‫ﺍﻹﻟﻬﻲ‪ .‬ﻭﻫﻮ ﻣﺎ ﻳﺘﺠﻠﻰ ﺑﺼﻮﺭﺓ ﺃﻛﺒﺮ ﻓﻲ ﻣﻈﺎﻫﺮ ﺍﻟﻌﺪﻝ ﺍﻹﻟﻬﻲ‪ .‬ﻭﺍﻟﺬﻱ ﺗﺘﻌﺪﻯ‬ ‫ﻣﻈﺎﻫﺮﻩ ﻓﻲ ﺇﺳﺒﺎﻍ ﺍﻟﻨﻌﻢ ﻣﻦ ﺍﻟﻨﺼﺮ ﻭﺍﻟﺘﻮﻓﻴﻖ ﻭﺍﻟﻬﺪﻱ ﻭﺍﻟﻌﻘﻞ ﻭﺇﺭﺳﺎﻝ ﺍﻟﺮﺳﻞ‬ ‫ﻭﺍﻟﻤﻼﺋﻜﺔ ﻭﺍﻟﻜﺘﺐ‪.‬‬ ‫✾ ✾ ✾‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺃﻃﻔﻴﺶ‪ :‬ﺍﻟﺬﻫﺐ ﺍﻟﺨﺎﻟﺺ‪ ،‬ﺹ ‪.١٩‬‬ ‫‬‫)‪ (١‬ﻋﻤﺮ ﺑﻦ ﺟﻤﻴﻊ‪ :‬ﻣﻘﺪﻣﺔ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺹ ‪.١١٦ :١١٤‬‬ ‫‪304‬‬ ‫ا =< ا ‪JK‬‬ ‫!‪#w‬* ا ) ل اﻹ ‪A‬‬ ‫‪ ١٦٦‬إ‪6‬غ ا ‪)4‬‬ ‫ﺇﻥ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ ﺍﺑﺘﺪﺃ ﺍﻟﺨﻠﻖ ﺑﺎﻟﻨﻌﻢ‪ ،‬ﻭﺟﻌﻞ ﻟﻬﻢ ﺍﻟﺴﻤﻊ ﻭﺍﻷﺑﺼﺎﺭ‪،‬‬ ‫ﻭﺍﻷﻳﺪﻱ ﻭﺍﻷﺭﺟﻞ ﻭﺍﻟﻌﻘﻮﻝ‪ ،‬ﻓﻼ ﻳﻬﺘﺪﻱ ﻣﻬﺘﺪﺇﻻ ﺑﺘﻮﻓﻴﻖ ﻣﻦ ﺍﷲ ﻭﺗﺴﺪﻳﺪﻩ‪ ،‬ﻭﻻ‬ ‫ﻳﻀﻞ ﺿﺎﻝ ﺇﻻ ﺑﺤﺠﺔ ﻣﻦ ﺍﷲ‪ ،‬ﻭﺗﻘﺪﻳﻢ ﺇﻟﻴﻪ‪ ،‬ﻓﺎﻟﻤﺤﺴﻦ ﻣﻌﺎﻥ ﻭﺍﻟﻤﺴﻲﺀ‬ ‫ﻣﺨﺬﻭﻝ)‪.(١‬‬ ‫‪ ١٦٧‬ا ‪*=4‬‬ ‫ﻧﺼﺮﺍ‬ ‫ﻣﻦ ﻣﻈﺎﻫﺮ ﺍﻟﻌﺪﻝ ﺍﻹﻟﻬﻲ‪ :‬ﺍﻟﻨﺼﺮ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺍﷲ ﻋﻠﻰ ﺍﻟﻄﺎﻋﺔ‪ ،‬ﻭﻳﺴﻤﻰ ‬ ‫ﻧﺼﺮﺍ ﻣﻨﻪ‪،‬‬ ‫ﻣﻨﻪ‪ ،‬ﻷﻧﻪ ﺃﻋﺎﻧﻬﻢ ﻭﺃﺭﺷﺪﻫﻢ‪ ،‬ﻭﺑ ‪‬ﻴﻦ ﻟﻬﻢ ﺍﻟﻄﺎﻋﺎﺕ‪ ،‬ﻓﻌﻤﻠﻮﺍ ﻓﺴﻤﻲ ‬ ‫ﻭﻫﻮ ﻣﺎ ﺳﺒﻖ ﺃﻥ ﺃﺷﺮﻧﺎ ﺇﻟﻴﻪ ﺑﺎﺳﺘﻔﺎﺿﺔ ﻓﻲ ﺍﻟﻔﺼﻞ ﺍﻟﺴﺎﺑﻖ‪.‬‬ ‫‪ ١٦٨‬ا ‪8;F‬‪h‬‬ ‫ﺃﻳﻀﺎ‪ :‬ﺍﻟﺘﻮﻓﻴﻖ‪ ،‬ﻭﻫﻮ ﺇﺻﺎﺑﺔ ﺍﻟﺤﻖ‪ ،‬ﻭﺍﻟﻤﺮﺍﺩ‬ ‫ﺇﻥ ﻣﻦ ﻣﻈﺎﻫﺮ ﺍﻟﻌﺪﻝ ﺍﻹﻟﻬﻲ ‬ ‫ﺍﻟﺬﻱ ﻗﺼﺪﻭﻩ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﻭﻓﻘﺖ ﺇﺫﺍ ﺃﺻﺎﺏ ﺍﻟﺼﻮﺍﺏ ﻓﻲ ﺍﻷﻣﺮ ﺑﻌﻴﻨﻪ‪ ،‬ﻭﺇﺫﺍ ﻟﻢ ﻳﺼﺐ‬ ‫ﻳﻘﺎﻝ‪ :‬ﺃﺧﻄﺄ ﻭﺿﻞ‪ ،‬ﻭﻋﻤﻲ ﻭﻏﻮﻯ‪ ،‬ﻭﻟﻢ ﻳﻬﺘﺪ )‪.(٢‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﺸﻤﺎﺧﻲ‪ :‬ﺷﺮﺡ ﻣﻘﺪﻣﺔ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺹ ‪.٣١‬‬ ‫‬‫)‪ (١‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.١٢٢‬‬ ‫)‪ (٢‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.١٣٦‬‬ ‫‪305‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺃﺻﻞ ﺍﻟﻌﺪﻝ ﺍﻹﻟﻬﻲ‬ ‫ﻭﻳﺮﻯ ﺍﻟﻔﺰﺍﺭﻱ ﺃﻧﻪ ﻻ ﻳﺠﻮﺯ ﻟﻘﺎﺋﻞ ﺃﻥ ﻳﻘﻮﻝ‪» :‬ﺇﻥ ﺍﺧﺘﺼﺎﺹ ﺍﷲ ﺗﻌﺎﻟﻰ‬ ‫ﻟﻠﻤﺆﻣﻨﻴﻦ ﺑﺎﻟﻌﺼﻤﺔ ﻭﺍﻟﺘﻮﻓﻴﻖ ﺩﻭﻥ ﺍﻟﻜﺎﻓﺮﻳﻦ ﺟﻮﺭ‪ ،‬ﻓﺈﻧﻪ ﺇﺫﺍ ﻟﻢ ﻳﻌﻂ ﻣﻦ ﺫﻟﻚ‬ ‫ﺍﻟﻜﺎﻓﺮﻳﻦ ﻣﺎ ﺃﻋﻄﻰ ﻟﻠﻤﺆﻣﻨﻴﻦ ﻇﺎﻟﻢ ﻟﻬﻢ‪ ،‬ﺑﻞ ﻋﺪﻝ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﻫﻮ ﺃﺣﻜﻢ‬ ‫ﺍﻟﺤﺎﻛﻤﻴﻦ«)‪ ،(١‬ﻭﺫﻟﻚ ﻷﻧﻪ ﻟﻴﺲ ﻟﻠﻤﺨﻠﻮﻕ ﺃﻥ ﻳﺴﻤﻲ ﺷﻴ ﺌﺎ ﻣﻦ ﺻﻨﻊ ﺍﷲ ﺗﻌﺎﻟﻰ‬ ‫ﺟﻮﺭﺍ؛ ﻷﻥ ﺍﻟﻌﺪﻝ ﻭﺍﻟﺠﻮﺭ ﺷﻴﺌﺎﻥ ﻣﺤﺪﺛﺎﻥ‪ .‬ﻭﺍﷲ ﺗﻌﺎﻟﻰ ﺟﻌﻞ ﺍﻟﻌﺪﻝ ﻋﺪﻻ‬ ‫‬ ‫ﺟﻮﺭﺍ)‪.(٢‬‬ ‫ﻭﺍﻟﺠﻮﺭ ‬ ‫ﻭﺍﻟﺘﻮﻓﻴﻖ ﻫﻮ ﺍﻟﻌﻮﻥ‪ ،‬ﻭﻫﻮ ﻧﻌﻤﺔ ﻣﻦ ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﻠﻰ ﻋﺒﺪﻩ ﺍﻟﻤﺆﻣﻦ‪ ،‬ﻟﻴﺘﻤﻜﻦ ﻣﻦ‬ ‫ﺇﺻﺎﺑﺔ ﺍﻟﺤﻖ ﻓﻲ ﻋﻤﻠﻪ‪ ،‬ﻭﻓﻌﻞ ﺍﻟﻄﺎﻋﺔ ﻟﺮﺑﻪ‪ ،‬ﻭﻣﻮﺍﻓﻘﺔ ﺭﺿﺎﻩ‪ ،‬ﻭﻳﻜﻮﻥ ﺍﻟﺘﻮﻓﻴﻖ ﻋﻨﺪ‬ ‫ﺑﺪﺍﻳﺔ ﺍﻟﻔﻌﻞ‪ ،‬ﻭﻳﺴﺘﻤﺮ ﺇﻟﻰ ﺍﻧﺘﻬﺎﺋﻪ‪ ،‬ﻟﺬﺍ ﻋﺮﻑ ﺑﺄﻧﻪ‪ :‬ﺧﻠﻖ ﻗﺪﺭﺓ ﺍﻟﻄﺎﻋﺔ‪ ،‬ﺃﻭ ﺍﻟﻘﺪﺭﺓ‬ ‫ﻋﻠﻰ ﺑﺪﺍﻳﺔ ﺍﻟﻄﺎﻋﺔ‪ .‬ﻭﻳﻘﺎﻝ‪ :‬ﺍﻟﺘﻮﻓﻴﻖ ﻭﺍﻟﺨﺬﻻﻥ‪ ،‬ﺍﻟﻠﺬﺍﻥ ﻫﻤﺎ ﺗﺮﻙ ﻭﻟﻴﺲ ﻓﻌﻼ)‪.(٣‬‬ ‫ﻛﻞ ﻫﺬﺍ ﺗﺠﺮﻱ ﺑﻪ ﺍﻟﻠﻐﺔ ﻭﺍﻟﻌﺎﺩﺓ ﻣﺠﺮﻯ ﻃﺮﻳﻖ ﻭﺍﺣﺪ‪ ،‬ﻭﻣﺠﺮﻯ ﺍﻟﺘﻮﻓﻴﻖ‬ ‫ﻭﺍﻟﻬﺪﻯ ﻭﺍﻟﺒﻴﺎﻥ ﻭﺍﻟﺴﺪﺍﺩ‪ ،‬ﻭﺍﻷﻓﻀﻞ ﻭﺍﻟﻤﺮﺍﺩ ﻃﺮﻳﻖ ﻭﺍﺣﺪ‪ ،‬ﻓﻄﺮﻳﻖ ﺇﺻﺎﺑﺔ ﺍﻟﺤﻖ‬ ‫ﻫﺪﻱ ﺇﻟﻰ ﺍﻟﺴﻌﺎﺩﺓ‪ ،‬ﻭﻃﺮﻳﻖ ﺍﻟﻌﻤﻰ ﺇﺻﺎﺑﺔ ﺍﻟﻀﻼﻝ ﻭﺍﻻﺗﺒﺎﻉ ﻟﻐﻴﺮ ﺍﻟﺒﻴﺎﻥ‪ ،‬ﻭﺍﻟﻐﻮﺍﺀ‬ ‫ﻭﺍﻟﺨﺬﻻﻥ ﻃﺮﻳﻖ ﺍﻷﺷﻘﻴﺎﺀ‪ ،‬ﺷﻘﻮﺍ ﻟﻢ ﻳﺼﻴﺒﻮﺍ ﺃﻣﺮﻫﻢ)‪.(٤‬‬ ‫‪ ١٦٩‬ا ‪A‬ ى‬ ‫ﺇﻥ ﺍﷲ ﻫﺪﻯ ﺍﻟﻌﺒﺎﺩ ﺃﺟﻤﻌﻴﻦ‪ ،‬ﺍﻟﻤﺆﻣﻨﻴﻦ ﻭﺍﻟﻜﺎﻓﺮﻳﻦ‪ ،‬ﻭﺍﻟﻬﺪﻯ ﻫﻮ ﺍﻟﺒﻴﺎﻥ‬ ‫ﻭﺍﻟﺪﻻﻟﺔ ﻋﻠﻰ ﺍﻟﺤﻖ‪ ،‬ﻭﻗﺪ ﻫﺪﻯ ﺍﷲ ﺑﻬﺬﺍ ﺍﻟﻬﺪﻱ ﻛﻞ ﻣﻜﻠﻒ ﻣﻦ ﺍﻟﻤﺆﻣﻨﻴﻦ‬ ‫ﻭﺍﻟﻜﺎﻓﺮﻳﻦ‪ ،‬ﻭﺑ ‪‬ﻴﻦ ﻟﻬﻢ ﺫﻟﻚ ﺍﻟﺤﻖ‪ .‬ﻭﻣﻦ ﺍﻟﻬﺪﻱ‪ :‬ﻫﺪﻱ ﺍﻟﺴﻌﺎﺩﺓ ﻭﻫﺪﻱ ﺍﻟﺜﻮﺍﺏ‬ ‫ﻻ ﻳﻌﻄﻴﻪ ﺇﻻ ﺍﻟﻤﺆﻣﻨﻴﻦ‪.‬‬ ‫)‪ (١‬ﺍﻟﻔﺰﺍﺭﻱ‪ :‬ﻛﺘﺎﺏ ﺍﻟﻘﺪﺭ‪ ،‬ﺹ ‪.٥٢‬‬ ‫)‪ (٢‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺹ ‪.٥١‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪ ٩٩٣‬ ‪.٩٩٤‬‬ ‫‬‫)‪ (٣‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫)‪ (٤‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.١٣٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪306‬‬ ‫ﻭﻗﺪ ﺃﺧﺒﺮ ﺍﷲ ﺗﻌﺎﻟﻰ ﺃﻧﻪ ﻫﻮ ﺍﻟﺬﻱ ﻳﻬﺪﻱ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﻭﺩﻟﻴﻞ ﺫﻟﻚ ﻣﺴﺄﻟﺘﻬﻢ ﺇﻳﺎﻩ‬ ‫ﻋﻠﻤﺎ ﻣﻨﻬﻢ »ﺃﻥ ﺍﻷﻣﺮ ﺇﻟﻰ‬ ‫﴿ ½ ¾ ¿ ‪] ﴾ à  Á À‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ [٨ :‬ﻭﻫﺬﺍ ‬ ‫ﺭﺑﻬﻢ‪ ،‬ﻭﺃﻧﻪ ﻻ ﻳﺘﻢ ﻟﻬﻢ ﺍﻟﻬﺪﻯ ﺇﻻ ﺑﺎﷲ ﺍﻟﺬﻱ ﺍﺑﺘﺪﺃﻫﻢ ﺑﻪ«)‪.(١‬‬ ‫ﻭﻗﺪ ﻗﺎﻝ ﺍﷲ ﻟﻨﺒﻴﻪ ﮊ ‪] ﴾ = < ; : 9 ﴿ :‬ﺍﻟﺸﻮﺭﻯ‪،[٥٢ :‬‬ ‫ﻳﻌﻨﻲ‪ :‬ﺗﺪﻝ ﻭﺗﺒ ‪‬ﻴﻦ‪ .‬ﻭﻣﻦ ﺩ ‪‬ﻝ ﻋﻠﻰ ﺷﻲﺀ ﻓﻘﺪ ﻫﺪﻯ ﻟﻪ‪ ،‬ﻭﺍﻟﺪﺍﻝ‪ :‬ﻫﻮ ﺍﻟﻬﺎﺩﻱ ﺇﻟﻰ‬ ‫ﺻﺮﺍﻁ ﻣﺴﺘﻘﻴﻢ)‪ .(٢‬ﻭﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﻬﺪﻱ ﻣﻦ ﻣﻈﺎﻫﺮ ﻋﺪﻟﻪ ﺗﻌﺎﻟﻰ‪.‬‬ ‫ﻭﻫﺬﺍ ﺍﻟﻬﺪﻱ ﺭﺑﻤﺎ ﻛﺎﻥ ﻣﻮﺟﻮ ﺩﺍ ﻓﻲ ﺁﻳﺔ ﺍﻟﻤﻴﺜﺎﻕ‪ .‬ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪7 6 ﴿ :‬‬ ‫‪GF E DC B A @ ? > = < ; : 9 8‬‬ ‫‪] ﴾ IH‬ﺍﻷﻋﺮﺍﻑ‪ [١٧٢ :‬ﻓﺎﻹﻧﺴﺎﻥ ﺛﺎﺑﺖ ﻟﻪ ﺍﻹﻳﻤﺎﻥ ﻭﺍﻹﺳﻼﻡ ﻣﻨﺬ ﻛﺎﻥ ﻧﻄﻔﺔ‬ ‫ﻓﻲ ﻇﻬﺮ ﺃﺑﻴﻪ‪ ،‬ﻭﻣﻨﺬ ﻛﺎﻥ ﺟﻨﻴ ﻨﺎ ﻓﻲ ﺑﻄﻦ ﺃﻣﻪ‪ ،‬ﻣﺄﺧﻮﺫ ﻋﻠﻴﻪ ﺍﻟﻤﻴﺜﺎﻕ‪ ،‬ﻓﺜﺒﺖ‬ ‫ﻫﺬﺍ ﺍﻹﻗﺮﺍﺭ ﻭﻫﺬﻩ ﺍﻟﺸﻬﺎﺩﺓ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻤﻴﺜﺎﻕ ﻟﻬﻢ ﻭﻋﻠﻴﻬﻢ‪ ،‬ﻭﺍﻹﻧﺴﺎﻥ ﻣﻮﻟﻮﺩ‬ ‫ﻋﻠﻰ ﺍﻟﺪﻳﻦ)‪.(٣‬‬ ‫‪ ١٧٠‬ا )<‬ ‫ﺇﻥ ﻧﻌﻢ ﺍﷲ ﻋﻠﻰ ﺧﻠﻘﻪ ﻻ ﻳﺤﺼﻰ ﻋﺪﺩﻫﺎ‪ ،‬ﻭﺃﻓﻀﻠﻬﺎ ﻫﻮ ﺍﻟﻌﻘﻞ ﺍﻟﺬﻱ ﺣﺴﻦ‬ ‫ﺍﷲ ﺑﻪ ﺍﻟﺤﺴﻦ‪ ،‬ﻭﻗﺒﺢ ﺑﻪ ﺍﻟﻘﺒﻴﺢ‪ ،‬ﻭﺑﻪ ﻭﺟﺐ ﺍﻟﺤﻤﺪ ﻭﺍﻟﺬﻡ‪ ،‬ﻭﺑﻪ ﻟﺰﻡ ﺍﻟﺘﻜﻠﻴﻒ؛‬ ‫ﻷﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﺇﻧﻤﺎ ﺧﺎﻃﺐ ﺍﻟﻌﻘﻼﺀ ﺑﻤﺎ ﻳﻌﻘﻠﻮﻥ‪ ،‬ﻭﻣﻦ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﻋﻘﻞ ﺳﻘﻂ ﻋﻨﻪ‬ ‫ﺍﻟﺘﻜﻠﻴﻒ ﺑﺈﺟﻤﺎﻉ ﺍﻷﻣﺔ)‪.(٤‬‬ ‫ﻳﺸﺮﻑ ﻣﺎ ﻫﻮ ﻭﺳﻴﻠﺔ ﺇﻟﻰ‬ ‫‪‬‬‫ﻭﺷﺮﻑ ﺍﻟﻌﻘﻞ ﻣﺪﺭﻙ ﺑﺎﻟﻀﺮﻭﺭﺓ‪ ،‬ﻭﻛﻴﻒ ﻻ‬ ‫)‪ (١‬ﺍﻟﻔﺰﺍﺭﻱ‪ :‬ﻛﺘﺎﺏ ﺍﻟﻘﺪﺭ‪ ،‬ﺹ ‪.٥١‬‬ ‫)‪ (٢‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٥٢٤‬ ‪.٥٢٥‬‬ ‫)‪ (٣‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٤‬ﺹ ‪.٢٥‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣١٥‬‬ ‫‬‫)‪ (٤‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٦٣‬‬ ‫‪307‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺃﺻﻞ ﺍﻟﻌﺪﻝ ﺍﻹﻟﻬﻲ‬ ‫ﻭﻳﻔﺼﻞ ﺑﻴﻦ‬ ‫ﺍﻟﺴﻌﺎﺩﺓ ﻓﻲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪ ،‬ﻭﺑﺎﻟﻌﻘﻞ ﺗﻌﺮﻑ ﺣﻘﺎﺋﻖ ﺍﻷﻣﻮﺭ‪ ،‬‬ ‫ﺍﻟﺤﺴﻨﺎﺕ ﻭﺍﻟﺴﻴﺌﺎﺕ)‪.(١‬‬ ‫‪ ١٧١‬إرل اﻷ‪86J‬ء وا *<‬ ‫ﺇﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﺑﻌﺪ ﺃﻥ ﺧﻠﻖ ﺍﻟﺨﻼﺋﻖ ﺃﺭﺳﻞ ﺭﺳﻼ ﺗﺘﺮﻯ‪ ،‬ﻭﺃﻧﺰﻝ ‬ ‫ﻛﺘﺒﺎ ﺗﺘﻠﻰ؛‬ ‫ﻟﻴﺘﻔﻜﺮ ﻣﺘﻔﻜﺮ ﻓﻴﻨﻈﺮ‪ ،‬ﻭﻳﻨﻈﺮ ﻧﺎﻇﺮ ﻓﻴﺒﺼﺮ‪ ،‬ﻭﻳﺒﺼﺮ ﻣﺒﺼﺮ ﻓﻴﻌﺘﺒﺮ‪ ،‬ﻭﻳﻌﺘﺒﺮ‬ ‫ﻣﻌﺘﺒﺮ ﻓﻴﺘﺬﻛﺮ‪ ،‬ﻭﻳﺘﺬﻛﺮ ﻣﺘﺬﻛﺮ ﻓﻴﺰﺩﺟﺮ‪ ،‬ﻭﻳﺰﺩﺟﺮ ﻣﺰﺩﺟﺮ ﻓﻴﺴﺘﺒﺸﺮ‪ ،‬ﻭﻳﺴﺘﺒﺸﺮ‬ ‫ﻣﺴﺘﺒﺸﺮ ﻓﻴﺸﻜﺮ‪ ،‬ﻭﻳﺸﻜﺮ ﺷﺎﻛﺮ ﻓﻴﺆﻣﻦ‪ ،‬ﻭﻳﺆﻣﻦ ﻣﺆﻣﻦ ﻓﻴﺤﺴﻦ)‪ .(٢‬ﻭﻗﺪ ﺑﻌﺚ‬ ‫ﺍﷲ ﺍﻟﺮﺳﻞ ﻟﻴﻌﻠﻤﻮﺍ ﺍﻟﻨﺎﺱ ﻛﻴﻔﻴﺔ ﺷﻜﺮ ﺍﷲ‪ ،‬ﻭﻳﺒﻴﻨﻮﻥ ﻟﻠﻨﺎﺱ ﻣﺎ ﻳﺄﺗﻮﻥ ﻭﻣﺎ‬ ‫ﻳﺬﺭﻭﻥ)‪.(٣‬‬ ‫‪ ١٧٢‬اﻹ 'ن ﻷ‪86J‬ء وا *<‬ ‫ﻭﺭﻛﻦ ﻣﻦ ﺃﺭﻛﺎﻥ‬ ‫‬‫ﺍﻹﻳﻤﺎﻥ ﺑﺎﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺮﺳﻞ ﻣﻈﻬﺮ ﻣﻦ ﻣﻈﺎﻫﺮ ﺍﻟﻌﺪﻝ ﺍﻹﻟﻬﻲ‪،‬‬ ‫ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻗﺪ ﺫﻛﺮ ﺍﻟﻘﺮﺁﻥ ﺃﻥ ﺍﻹﻳﻤﺎﻥ ﺑﺠﻤﻠﺔ ﺍﻟﺮﺳﻞ ﻓﺮﺽ ﻋﻴﻦ ﻋﻠﻰ ﻛﻞ ﻣﺴﻠﻢ‬ ‫ﻣﻊ ﻋﺪﻡ ﺍﻟﺘﻔﺎﻭﺕ ﻓﻲ ﻫﺬﺍ ﺍﻹﻳﻤﺎﻥ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪l k j i h g ﴿ :‬‬ ‫‪z y x w v u t s r q p on m‬‬ ‫{| } ~ ﮯ¡ ‪] ﴾ ¥ ¤ £ ¢‬ﺍﻟﺒﻘﺮﺓ‪.[٢٨٥ :‬‬ ‫ﻭﺍﻟﻨﺒﻮﺓ ﻣﺒﺤﺚ ﻣﻬﻢ ﻣﻦ ﻣﺒﺎﺣﺚ ﺍﻟﻌﻘﻴﺪﺓ؛ ﻷﻧﻪ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﻨﺒﻮﺓ ﻳﺼﻞ ﺍﻟﺪﻳﻦ‬ ‫ﺍﻟﺤﻖ ﺍﻟﺬﻱ ﻳﻮﺣﻴﻪ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ ﺇﻟﻰ ﺭﺳﻠﻪ‪ ،‬ﻟﻴﺒﻠﻐﻮﻩ ﺇﻟﻰ ﺃﻗﻮﺍﻣﻬﻢ ﺣﺘﻰ‬ ‫ﻻ ﻳﻘﺼﺮﻭﺍ ﻓﻲ ﻋﺒﺎﺩﺗﻪ‪.‬‬ ‫)‪ (١‬ﺍﻟﺠﻴﻄﺎﻟﻲ‪ :‬ﻗﻨﺎﻃﺮ ﺍﻟﺨﻴﺮﺍﺕ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٥ ،٢٣‬‬ ‫)‪ (٢‬ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪ :‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣‬‬ ‫)‪ (٣‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٧٨‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪308‬‬ ‫ﻭﺍﻹﻳﻤﺎﻥ ﺑﺎﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺮﺳﻞ ﺟﻤﻠﺘﺎﻥ ﻳﺠﺐ ﻋﻠﻰ ﺍﻟﻤﻜﻠﻒ ﺍﻹﻳﻤﺎﻥ ﺑﻬﻤﺎ‪،‬‬ ‫ﻭﻣﻌﺮﻓﺔ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻨﻬﺎ ﻋﻠﻰ ﺣﺪﺓ‪ ،‬ﻭﻳﻀﻊ ﺍﻟﻘﻄﺐ ﺃﻃﻔﻴﺶ ﺍﻹﻳﻤﺎﻥ ﺑﺠﻤﻴﻊ‬ ‫ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺮﺳﻞ ﺿﻤﻦ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻧﻲﺃﻭ ﺍﻟﺸﺮﻁ ﺍﻟﺜﺎﻧﻲﻣﻦ ﻛﻤﺎﻝ‬ ‫ﺍﻟﺘﻮﺣﻴﺪ)‪.(١‬‬ ‫ﻭﻗﺪ ﺫﻛﺮ ﺍﻟﻘﺮﺁﻥ ﺃﻥ ﺍﻟﻜﻔﺮ ﺑﺮﺳﻮﻝ ﻭﺍﺣﺪ ﻳﺴﺎﻭﻱ ﺍﻟﻜﻔﺮ ﺑﺴﺎﺋﺮ ﺍﻟﺮﺳﻞ‪ .‬ﻓﻜﻢ‬ ‫ﻭﺻﻔﺖ ﺍﻷﻣﻢ ﺍﻟﺴﺎﺑﻘﺔ ﺑﺄﻧﻬﺎ ﻛﺬﺑﺖ ﺍﻟﻤﺮﺳﻠﻴﻦ‪ ،‬ﻣﻊ ﺃﻧﻪ ﻟﻢ ﻳﺮﺳﻞ ﺇﻟﻴﻬﺎ ﺇﻻ ﺭﺳﻮﻝ‬ ‫ﻭﺍﺣﺪ‪ ،‬ﻭﻳﻀﻊ ﺍﻟﻮﺍﺭﺟﻼﻧﻲ ﻣﻌﺮﻓﺔ ﺍﻟﺮﺳﻮﻝ ﻭﻣﺎ ﺟﺎﺀ ﺑﻪ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﻮﺍﺟﺒﺔ ﻋﻠﻰ‬ ‫ﺍﻟﻌﺒﺎﺩ)‪.(٢‬‬ ‫‬ ‫وا‪e‬ﻼ‪3‬‬ ‫‪ ١٧٣‬ا ‪64‬ ‪L‬‬ ‫ﻓﻲ ﺍﻟﻠﻐﺔ‪ :‬ﺍﻟﻨﺒﻲ )ﺑﻼ ﻫﻤﺰ( ﻣﺸﺘﻖ ﻣﻦ ﻧﺒﺎ ﻳﻨﺒﻮ ﻧﺒﻮﺓ‪ ،‬ﺇﺫﺍ ﺍﺭﺗﻔﻊ‪ .‬ﻓﺎﻟﻨﺒﻲ ﺭﻓﻴﻊ‬ ‫ﺍﻟﻘﺪﺭ‪ .‬ﻭﺍﻟﻨﺒﻲﺀ )ﺑﺎﻟﻬﻤﺰﺓ( ﻣﻦ ﺍﻹﻧﺒﺎﺀ‪ ،‬ﻭﻫﻮ ﺍﻹﺧﺒﺎﺭ‪ ،‬ﻓﻬﻮ ﻣﻨﺒﺄ ﻣﻦ ﺍﷲ ﺃﻱ‪ :‬ﻣﺨﺒﺮ‬ ‫ﻭﻣﻨﺒﺊ ﻋﻨﻪ‪ .‬ﻭﻗﺪ ﻭﺭﺩﺕ ﻣﺎﺩﺓ »ﻧﺒﺄ« ﻭﻣﺎﺩﺓ »ﻧﺒ‪‬ﺎﺀ« ﺑﻤﻌﺎﻥ ﻣﺘﻌﺪﺩﺓ ﻓﻲ ﻟﻐﺔ ﺍﻟﻌﺮﺏ‪.‬‬ ‫ﻭﻣﻤﺎ ﻫﻮ ﻣﺮﺍﺩ ﻓﻲ »ﻧﺒﺄ« ﻗﻮﻟﻬﻢ‪ :‬ﺍﻟﻨﺒﻮﺓ ﺍﻻﺭﺗﻔﺎﻉ‪ ،‬ﻭﺍﻟﻨﺒﻮﺓ ﻭﺍﻟﻨﺒﺎﻭﺓ‪ ،‬ﻭﺍﻟﻨﺒﻲ‬ ‫ﻣﺎ ﺍﺭﺗﻔﻊ ﻣﻦ ﺍﻷﺭﺽ‪ .‬ﻭﺃﻱ ﺷﻲﺀ ﻣﺮﺗﻔﻊ ﻣﻦ ﺍﻷﺭﺽ ﻳﺴﻤﻰ ﻧﺒﺎ‪ ،‬ﻭﺍﻟﻨﺒﻮﺓ ﺍﻟﺸﺮﻑ‬ ‫ﺍﻟﻌﻠﻢﺃﻱ‪ :‬ﺍﻟﺠﺒﻞ ﺃﻭ ﺍﻟﻤﻜﺎﻥ ﺍﻟﻌﺎﻟﻲ ﺃﻭ‬ ‫ﺍﻟﻤﺮﺗﻔﻊ ﻣﻦ ﺍﻷﺭﺽ؛ ﺇﺫ ﺇﻥ ﺍﻟﻨﺒﻲ ﻫﻮ ‬ ‫ﺍﻹﺷﺎﺭﺓﻣﻦ ﺃﻋﻼﻡ ﺍﻷﺭﺽ ﺍﻟﺘﻲ ﻳﻬﺘﺪﻯ ﺑﻬﺎ‪ ،‬ﻭﻣﻨﻪ ﺍﺷﺘﻘﺎﻕ ﺍﻟﻨﺒﻲ؛ ﻷﻧﻪ ﺃﺭﻓﻊ‬ ‫ﺧﻠﻖ ﺍﷲ ﻭﻷﻧﻪ ﻳﻬﺘﺪﻯ ﺑﻪ)‪.(٣‬‬ ‫ﻭﻓﻲ ﺍﻻﺻﻄﻼﺡ‪ :‬ﻫﻮ ﺑﺸﺮ‪ ،‬ﺃﻭﺣﻰ ﺍﷲ ﺗﻌﺎﻟﻰ ﺇﻟﻴﻪ ﺑﺸﺮﻉ ﻭﻟﻢ ﻳﺄﻣﺮﻩ ﺑﺎﻟﺘﺒﻠﻴﻎ‪،‬‬ ‫ﺑﻴﻨﻤﺎ ﺍﻟﺮﺳﻮﻝ ﻣﻦ ﺃﻣﺮ ﺑﺎﻟﺘﺒﻠﻴﻎ ﻋﻠﻰ ﺍﻟﻤﺨﺘﺎﺭ ﻣﻦ ﺍﻷﻗﻮﺍﻝ‪ .‬ﻭﺍﻟﻨﺒﻲ ﻣﻦ ﻳﺼﻄﻔﻴﻪ‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﺬﻫﺐ ﺍﻟﺨﺎﻟﺺ‪ ،‬ﺹ ‪.١٨‬‬ ‫‬‫)‪ (١‬ﺃﻃﻔﻴﺶ‪ :‬ﺷﺮﺡ ﻋﻘﻴﺪﺓ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺹ ‪.١١٥‬‬ ‫)‪ (٢‬ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪ :‬ﺍﻟﺪﻟﻴﻞ ﻭﺍﻟﺒﺮﻫﺎﻥ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٣٣٣‬‬ ‫)‪ (٣‬ﺍﺑﻦ ﻣﻨﻈﻮﺭ‪ :‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪ ،‬ﻣﺎﺩﺓ »ﻧﺒﺄ«‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ .١٦٣‬ﻭﺍﻟﻤﻌﺠﻢ ﺍﻟﻮﺳﻴﻂ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪ ٩٣١‬ ‪.٩٣٢‬‬ ‫‪309‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺃﺻﻞ ﺍﻟﻌﺪﻝ ﺍﻹﻟﻬﻲ‬ ‫ﺍﷲ ﻣﻦ ﻋﺒﺎﺩﻩ‪ ،‬ﻷﻧﻪ ﻳﻮﺣﻰ ﺇﻟﻴﻪ ﺑﺎﻟﺪﻳﻦ ﻭﺍﻟﺸﺮﻳﻌﺔ‪ .‬ﻭﺇﺫﺍ ﻭﺭﺩ ﻟﻔﻆ ﺍﻟﻨﺒﻲ ﻓﻲ‬ ‫ﻣﻨﻜﺮﺍ ﺃﻭ ﻣﻌﺮﻓﺎ‬ ‫‬‫ﺍﻟﻜﺘﺎﺏﺍﻟﻘﺮﺁﻥﻣﻌﺮﻓﺎ ﺑ »ﺃﻝ« ﻓﺎﻟﻤﺮﺍﺩ ﻣﺤﻤﺪ ﮊ ‪ .‬ﻭﺇﺫﺍ ﻭﺭﺩ‬ ‫ﺑﺎﻹﺿﺎﻓﺔ ﻓﺎﻟﻤﺮﺍﺩ ﻏﻴﺮﻩ‪ .‬ﻭﺫﻛﺮﻩ ﺻﺎﺣﺐ ﺍﻟﺘﻌﺮﻳﻔﺎﺕ ﺑﻘﻮﻟﻪ‪ :‬ﺍﻟﻨﺒﻲ ﻣﻦ ﺃﻭﺣﻰ ﺇﻟﻴﻪ‬ ‫ﺑﻤﻠﻚ‪ ،‬ﺃﻭ ﺃﻟﻬﻢ ﻓﻲ ﻟﺒﻪ‪ ،‬ﺃﻭ ﻧﺒ‪‬ﻪ ﺑﺎﻟﺮﺅﻳﺎ ﺍﻟﺼﺎﻟﺤﺔ)‪.(١‬‬ ‫ﻭﺍﻟﻨﺒﻮﺓ ﻭﺍﻟﺮﺳﺎﻟﺔ ﺍﺿﻄﺮﺍﺭﻳﺘﺎﻥ ﺣﺎﻟﺘﺎﻥ ﻣﻦ ﻗﺒﻞ ﺍﷲ ﺗﻌﺎﻟﻰ ﻓﻲ ﺍﻷﻧﺒﻴﺎﺀ‬ ‫ﻭﺍﻟﺮﺳﻞ‪ ،‬ﻓﻬﻤﺎ ﺍﺻﻄﻔﺎﺀ ﻭﻫﺒﺔ ﻣﻦ ﺍﷲ ﺗﻌﺎﻟﻰ ﻭﻧﻌﻤﺔ؛ ﻟﻘﻮﻟﻪ‪, + * ) ﴿ :‬‬ ‫ﺍﻛﺘﺴﺎﺑﺎ‪ ،‬ﻭﻻ ﻟﻠﻌﺒﺎﺩ ﻓﻴﻬﺎ ﺍﺧﺘﻴﺎﺭ‪.‬‬ ‫‬‫‪] ﴾ 0 / . -‬ﺇﺑﺮﺍﻫﻴﻢ‪ ،[١١ :‬ﻭﻟﻴﺴﺖ‬ ‫ﺍﻛﺘﺴﺎﺑﺎ‪ ،‬ﺑﻤﻌﻨﻰ ﺗﺤﻤﻞ ﺍﻟﻨﺒﻲ ﻟﻠﺘﺒﻠﻴﻎ‪،‬‬ ‫‬‫ﻭﻳﺮﻯ ﺍﻟﺴﺎﻟﻤﻲ ﻭﺍﻟﻘﻄﺐ ﺃﻥ ﻓﻲ ﺍﻟﻨﺒﻮﺓ‬ ‫ﻭﺍﺟﺘﻬﺎﺩﻩ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻭﺗﻬﺬﻳﺐ ﻧﻔﺴﻪ ﻟﻬﺎ‪ .‬ﻭﻻ ﺗﺘﻔﺎﻭﺕ ﺍﻟﻨﺒﻮﺓ ﻣﻦ ﻧﺒﻲ ﻵﺧﺮ‪ ،‬ﻓﺈﻥ‬ ‫ﺍﻟﺘﻔﻀﻴﻞ ﻟﻴﺲ ﻓﻲ ﺫﺍﺕ ﺍﻟﻨﺒﻮﺓ‪ ،‬ﺑﻞ ﻟﺤﻜﻤﺔ ﻳﻌﻠﻤﻬﺎ ﺍﷲ ﺗﻌﺎﻟﻰ)‪.(٢‬‬ ‫ﻭﺟﻤﻠﺔ ﺍﻷﻧﺒﻴﺎﺀ ﻣﺎﺋﺔ ﺃﻟﻒ ﻭﺃﺭﺑﻌﺔ ﻭﻋﺸﺮﻭﻥ ‬ ‫ﺃﻟﻔﺎ‪ :‬ﻓﺎﻟﻤﺮﺳﻠﻮﻥ ﻣﻨﻬﻢ‬ ‫ﺛﻼﺛﻤﺎﺋﺔ ﻭﺛﻼﺛﺔ ﻋﺸﺮ‪ ،‬ﻭﺃﻫﻞ ﺍﻟﻜﺎﻓﺔ ﻣﻨﻬﻢ ﺳﺒﻌﺔ‪ :‬ﺁﺩﻡ‪ ،‬ﻭﻧﻮﺡ‪ ،‬ﻭﺇﺑﺮﺍﻫﻴﻢ‪،‬‬ ‫ﻭﻣﻮﺳﻰ‪ ،‬ﻭﻋﻴﺴﻰ‪ ،‬ﻭﺩﺍﻭﺩ‪ ،‬ﻭﻣﺤﻤﺪ ﮊ ﻭﻋﻠﻴﻬﻢ ﺃﺟﻤﻌﻴﻦ)‪ .(٣‬ﻭﻳﺸﻴﺮ ﺍﻟﻘﻄﺐ‬ ‫ﺃﻃﻔﻴﺶ ﺇﻟﻰ ﺍﺧﺘﻼﻑ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻲ ﻋﺪﺩ ﺍﻷﻧﺒﻴﺎﺀ ﻓﻘﻴﻞ‪ :‬ﺇﻥ ﺟﻤﻠﺔ ﺍﻷﻧﺒﻴﺎﺀ ﻣﺎﺋﺔ‬ ‫ﺃﻟﻔﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻧﻬﻢ ﻣﺎﺋﺘﺎ ﺃﻟﻒ ﻧﺒﻲ ﻭﺃﺭﺑﻌﺔ ﻭﻋﺸﺮﻭﻥ‬‫ﺃﻟﻒ ﻭﺃﺭﺑﻌﺔ ﻭﻋﺸﺮﻭﻥ ‬ ‫ﺃﻟﻔﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻷﻧﺒﻴﺎﺀ ﺃﻟﻒ ﻭﺧﻤﺴﺔ ﻭﻋﺸﺮﻭﻥ ‬ ‫ﺃﻟﻔﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺃﻟﻒ ﺃﻟﻒ ﻭﻣﺎﺋﺘﺎ‬‫‬ ‫ﺃﻟﻒ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺃﺭﺑﻌﻤﺎﺋﺔ ﺃﻟﻒ ﻭﺃﺭﺑﻌﺔ ﻭﻋﺸﺮﻭﻥ ‬ ‫ﺃﻟﻔﺎ‪ .‬ﻭﻳﺮﻯ ﺃﻥ ﺍﻟﺼﺤﻴﺢ‬ ‫ﺍﻹﻣﺴﺎﻙ ﻋﻦ ﺣﺼﺮﻫﻢ ﻓﻲ ﻋﺪﺩ ﻟﺌﻼ ﻳﺆﺩﻱ ﺇﻟﻰ ﻧﻔﻲ ﺍﻟﻨﺒﻮﺀﺓ ﻋﻦ ﺑﻌﻀﻬﻢ ﺃﻭ‬ ‫ﺇﻟﻰ ﺇﺛﺒﺎﺗﻬﺎ ﻟﻤﻦ ﺳﻮﺍﻫﻢ)‪.(٤‬‬ ‫)‪ (١‬ﺍﻟﺠﺮﺟﺎﻧﻲ‪ :‬ﺍﻟﺘﻌﺮﻳﻔﺎﺕ‪ ،‬ﺹ ‪.٣٠٧‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٨٩٥‬‬ ‫‬‫ﻭﺃﻳﻀﺎ‪ :‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫‬‫)‪ (٢‬ﺃﻃﻔﻴﺶ‪ :‬ﺍﻟﺬﻫﺐ ﺍﻟﺨﺎﻟﺺ‪ ،‬ﺹ ‪.٢٠‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﺍﻟﻤﺸﺎﺭﻕ‪ ،‬ﺹ ‪.٣٠٤‬‬ ‫‬‫)‪ (٣‬ﻋﻤﺮ ﺑﻦ ﺟﻤﻴﻊ‪ :‬ﻣﻘﺪﻣﺔ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺹ ‪.١١٧‬‬ ‫)‪ (٤‬ﺃﻃﻔﻴﺶ‪ :‬ﺷﺮﺡ ﻋﻘﻴﺪﺓ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺹ ‪ ٤٣٨‬ ‪.٤٣٩‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪310‬‬ ‫‬ ‫وا‪e‬ﻼ‪3‬‬ ‫‪ ١٧٤‬ا *ل ‪L‬‬ ‫ﻭﺭﺩ ﻓﻲ ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪ :‬ﺍﻹﺭﺳﺎﻝ‪ :‬ﺍﻟﺘﻮﺟﻴﻪ‪ ،‬ﻭﺍﻻﺳﻢ ﺭﺳﺎﻟﺔ‪ .‬ﻭﺍﻟﺮﺳﻮﻝ ﺑﻤﻌﻨﻰ‬ ‫‬ ‫ﺃﺭﺳﻼ‪ .‬ﻭﺍﻟﺮﺳﻮﻝ ﻳﻄﻠﻖ ﻋﻠﻰ ﺍﻟﺮﺳﺎﻟﺔ‬ ‫ﺍﻟﺮﺳﺎﻟﺔ ﻳﺆﻧﺚ ﻭﻳﺬﻛﺮ‪ ،‬ﻓﻤﻦ ﺃﻧﺜﻪ ﺟﻤﻌﻪ‬ ‫ﻭﺍﻟﻤﺮﺳﻞ‪ .‬ﻭﻛﻠﻤﺔ ﺍﻟﺮﺳﻮﻝ ﻳﺴﺘﻮﻱ ﻓﻴﻬﺎ ﺍﻟﻤﺬﻛﺮ ﻭﺍﻟﻤﺆﻧﺚ)‪.(١‬‬ ‫ﻭﺍﻟﺮﺳﻮﻝ ﻓﻲ ﺍﻟﻠﻐﺔ ﺍﻟﺬﻱ ﻳﺘﺎﺑﻊ ﺃﺧﺒﺎﺭ ﺍﻟﺬﻱ ﺑﻌﺜﻪ‪ ،‬‬ ‫ﺃﺧﺬﺍ ﻣﻦ ﻗﻮﻟﻬﻢ ﺟﺎﺀﺕ‬ ‫ﻭﺳﻤﻲ ﺍﻟﺮﺳﻮﻝ ﺭﺳﻮﻻ ﻷﻧﻪ ﺫﻭ ﺭﺳﺎﻟﺔ‪ ،‬ﻭﺃﺭﺳﻞ‬‫ﺍﻹﺑﻞ ﺭﺳﻼ ﺃﻱ‪ :‬ﻣﺘﺘﺎﺑﻌﺔ‪ ،‬‬ ‫ﺍﻟﺸﻲﺀ‪ :‬ﺃﻃﻠﻘﻪ ﻭﺃﺣﻤﻠﻪ‪ .‬ﻭﺍﻹﺭﺳﺎﻝ ﻓﻲ ﻟﻐﺔ ﺍﻟﻌﺮﺏ ‪‬‬ ‫ﺩﺍﻻ ﻋﻠﻰ ﻣﻌﺎﻥ ﻋﺪﺓ ﺃﺧﺼﻬﺎ‬ ‫ﺑﺎﻟﺬﻛﺮ‪ :‬ﺍﻻﺻﻄﻔﺎﺀ ﻭﺍﻻﺧﺘﻴﺎﺭ ﻭﺗﺤﻤﻴﻞ ﺍﻟﺮﺳﺎﻟﺔ ﻭﺍﻟﺘﻜﻠﻴﻒ ﺑﺎﻟﺘﺒﻠﻴﻎ ﻟﻬﺎ ﺑﺼﺮﻑ‬ ‫ﺍﻟﻨﻈﺮ ﻋﻦ ﻣﻀﻤﻮﻧﻬﺎ ﻣﻦ ﺣﻴﺚ ﺍﻟﺨﻴﺮ ﻭﺍﻟﺸﺮ‪ ،‬ﻭﻛﺬﻟﻚ ﻋﻦ ﻣﺼﺪﺭﻫﺎ‪ ،‬ﻓﻘﺪ ﻳﻜﻮﻥ‬ ‫ﻣﻦ ﺍﷲ ﻭﻗﺪ ﻳﻜﻮﻥ ﻣﻦ ﺍﻹﻧﺴﺎﻥ‪.‬‬ ‫ﻭﺍﻟﺮﺳﻮﻝ ﺃﻓﻀﻞ ﻣﻦ ﺍﻟﻨﺒﻲ ﺑﺎﻟﻮﺣﻲ ﺍﻟﺨﺎﺹ ﺍﻟﺬﻱ ﻓﻮﻕ ﻭﺣﻲ ﺍﻟﻨﺒﻮﺓ‪ ،‬ﻷﻥ‬ ‫ﺍﻟﺮﺳﻮﻝ ﻫﻮ ﻣﻦ ﺃﻭﺣﻰ ﺇﻟﻴﻪ ﺟﺒﺮﻳﻞ ﺑﺘﻨﺰﻳﻞ ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﺍﷲ)‪ .(٢‬ﻓﺎﻟﺮﺳﻮﻝ‪ :‬ﺇﻧﺴﺎﻥ‬ ‫ﺃﻭﺣﻲ ﺇﻟﻴﻪ ﺑﺸﺮﻉ ﻭﺃﻣﺮ ﺑﺘﺒﻠﻴﻐﻪ‪ ،‬ﻭﻳﺴﻤﻰ ﻧﺒ ‪‬ﻴﺎ ‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻓﺈﻥ ﻟﻢ ﻳﺆﻣﺮ ﺑﺘﺒﻠﻴﻐﻪ ﻓﻬﻮ ﻧﺒﻲ‬ ‫ﻓﻘﻂ‪ ،‬ﻓﻜﻞ ﺭﺳﻮﻝ ﻧﺒﻲ ﻭﻻ ﻋﻜﺲ)‪.(٣‬‬ ‫ﻭﻫﻨﺎﻙ ﻣﻦ ﻳﺮﻯ ﺃﻥ ﻣﺪﻟﻮﻝ ﻛﻠﻤﺔ ﻧﺒﻲ ﻭﺭﺳﻮﻝ ﻓﻲ ﻟﻐﺔ ﺍﻟﻌﺮﺏ ﺗﺪﻝ ﻋﻠﻰ ﺃﻥ‬ ‫ﻛﻠﻤﺔ ﻧﺒﻲ ﺃﺧﺺ ﻣﻦ ﻛﻠﻤﺔ ﺭﺳﻮﻝ‪ ،‬ﺑﻞ ﺇﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻗﺪ ﺟﺎﺀ ﺑﻬﺬﺍ ﺍﻟﻤﻌﻨﻰ‪.‬‬ ‫ﻓﻠﻢ ﻳﻄﻠﻖ ﻛﻠﻤﺔ ﻧﺒﻲ ﺑﺎﻟﻤﻌﻨﻰ ﺍﻟﺸﺮﻋﻲ ﺃﻭ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﻻ ﻋﻠﻰ ﻣﻦ ﻧﺒﺊ‬ ‫ﻣﻦ ﻗﺒﻞ ﺍﷲ ﺑﺎﻟﻨﺒﻮﺓ ﻭﺍﻟﺮﺳﺎﻟﺔ‪.‬‬ ‫ﺃﻣﺎ ﻛﻠﻤﺔ ﺭﺳﻮﻝ ﻓﻲ ﺍﻟﻠﻐﺔ ﻓﺘﻄﻠﻖ ﻋﻠﻰ ﻛﻞ ﻣﻦ ﻳﺤﻤﻞ ﺭﺳﺎﻟﺔ ﺣ ‪‬ﻘﺎ ﻛﺎﻧﺖ ﺃﻭ ﺑﺎﻃﻠﺔ‪.‬‬ ‫ﻗﺎﻝ ﺗﻌﺎﻟﻰ ﻭﻫﻮ ﻳﺬﻛﺮ ﻗﺼﺔ ﻳﻮﺳﻒ ‪ ~ ﴿ : ‰‬ﮯ ¡ ‪﴾ ¥ ¤ £ ¢‬‬ ‫)‪ (١‬ﺍﺑﻦ ﻣﻨﻈﻮﺭ‪ :‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪ ،‬ﻣﺎﺩﺓ »ﺭﺳﻞ«‪.‬‬ ‫)‪ (٢‬ﺍﻟﺠﺮﺟﺎﻧﻲ‪ :‬ﺍﻟﺘﻌﺮﻳﻔﺎﺕ‪ ،‬ﺹ ‪.٣٠٧‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺃﻃﻔﻴﺶ‪ :‬ﺷﺮﺡ ﻋﻘﻴﺪﺓ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺹ ‪.١١٦‬‬ ‫‬‫)‪ (٣‬ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٧٢‬‬ ‫‪311‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺃﺻﻞ ﺍﻟﻌﺪﻝ ﺍﻹﻟﻬﻲ‬ ‫]ﻳﻮﺳﻒ‪ ،[٥٠ :‬ﻭﻗﺎﻝ ﺑﺤﻖ ﺑﻠﻘﻴﺲ‪﴾Ø × Ö Õ Ô Ó Ò Ñ ﴿ :‬‬ ‫]ﺍﻟﻨﻤﻞ‪ .[٣٥ :‬ﻭﻟﺬﺍ ﻟﻢ ﻳﺘﻔﻖ ﺍﻟﺠﻤﻴﻊ ﺣﻮﻝ ﺃﻳﻬﻤﺎ ﺃﺧﺺ ﻣﻦ ﺍﻵﺧﺮ‪ :‬ﺍﻟﻨﺒﻲ ﺃﻡ ﺍﻟﺮﺳﻮﻝ‪.‬‬ ‫ﻭﻫﻨﺎﻙ ﻣﻦ ﺍﺧﺘﺎﺭ ﺍﻟﺘﻌﺒﻴﺮ ﺑﺎﻟﺮﺳﻮﻝ ﻋﻠﻰ ﺍﻟﺘﻌﺒﻴﺮ ﺑﺎﻟﻨﺒﻲ‪ ،‬ﻟﻤﺎ ﻓﻲ ﺍﻟﺮﺳﻮﻝ ﻣﻦ‬ ‫ﺍﻟﺨﺼﻮﺻﻴﺔ ﺍﻟﺘﻲ ﻟﻢ ﺗﻜﻦ ﻓﻲ ﺍﻟﻨﺒﻲ‪ ،‬ﻓﺎﻟﺮﺳﻮﻝ ﺃﻓﻀﻞ ﻣﻦ ﺍﻟﻨﺒﻲ ﺍﺗﻔﺎﻗﺎ)‪ .(١‬ﻓﻴﺬﻛﺮ‬ ‫ﺃﺧﺺ ﻣﻦ ﺍﻟﻨﺒﻲ ﻟﺰﻳﺎﺩﺓ ﺍﻟﻘﻴﺪ ﺍﻟﺬﻱ ﻫﻮ ﺍﻹﺭﺳﺎﻝ ﺇﻟﻰ‬ ‫‬‫ﺍﻟﺸﻤﺎﺧﻲ ﺃﻥ ﺍﻟﺮﺳﻮﻝ‬ ‫ﻏﻴﺮﻩ‪ ،‬ﻭﺍﻟﻨﺒﻲ ﻣﻦ ﺃﻧﺰﻝ ﻋﻠﻴﻪ ﺍﻟﻮﺣﻲ ﻓﻬﻮ ﺃﻋﻢ)‪.(٢‬‬ ‫‪ ١٧٥‬ا ‪64‬ة ‪ 8‬ا ‪ 9?D‬واﻻ‪e‬ء‬ ‫ﺇﻥ ﺍﻟﻜﺴﺐ ﻭﺍﻻﺟﺘﻬﺎﺩ ﻟﻴﺴﺎ ﺳﺒﻴﻼ ﻟﺘﺤﺼﻴﻞ ﺍﻟﻨﺒﻮﺓ ﻭﺇﺩﺭﺍﻙ ﺍﻟﺮﺳﺎﻟﺔ‪ .‬ﻓﺎﻟﺬﻱ‬ ‫ﺟﻤﻴﻌﺎ ﺃﻥ ﺍﻟﻨﺒﻮﺓ ﺧﺼﻴﺼﺔ ﻣﻦ ﺍﷲ ﻻ ﻳﺒﻠﻎ ﺍﻟﻌﺒﺪ ﺃﻥ‬ ‫‬‫ﺫﻫﺐ ﺇﻟﻴﻪ ﺍﻟﻤﺴﻠﻤﻮﻥ‬ ‫ﻳﻜﺘﺴﺒﻬﺎ‪ ،‬ﺑﻞ ﻫﻲ ﺍﺻﻄﻔﺎﺀ ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪P O N M L﴿ :‬‬ ‫‪] ﴾ R Q‬ﺍﻟﺤﺞ‪ ،[٧٥ :‬ﻭﻗﻮﻟﻪ‪c b a ` _ ^ ] \ ﴿ :‬‬ ‫‪] ﴾f e d‬ﺁﻝ ﻋﻤﺮﺍﻥ‪.[٣٣ :‬‬ ‫ﻭﺍﻟﺮﺳﻮﻝ ﺑﺸﺮ ﺍﺻﻄﻔﺎﻩ ﺍﷲ ﺗﻌﺎﻟﻰ ﻭﺃﻭﺣﻰ ﺇﻟﻴﻪ ﺑﺸﺮﻉ ﻭﺃﻣﺮﻩ ﺑﺘﺒﻠﻴﻐﻪ‪ ،‬ﻭﻳﺘﻔﻖ‬ ‫ﺍﻟﺮﺳﻮﻝ ﻣﻊ ﺍﻟﻨﺒﻲ ﻓﻲ ﺍﻟﻮﺣﻲ ﺇﻟﻴﻬﻤﺎ‪ ،‬ﻭﻳﺨﺘﺺ ﺍﻟﺮﺳﻮﻝ ﺑﻮﺟﻮﺏ ﺍﻟﺘﺒﻠﻴﻎ‪.‬‬ ‫ﻭﺍﻟﺮﺳﻮﻝ ﻳﺨﺘﺎﺭﻩ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﻟﻴﺲ ﻟﻪ ﻛﺴﺐ ﻓﻲ ﺍﻟﺮﺳﺎﻟﺔ ﺇﻻ ﺃﺟﺮ ﺍﻟﺘﺒﻠﻴﻎ‪.‬‬ ‫‪ ١٧٦‬ت اﻷ‪86J‬ء وا *<‬ ‫ﻛﺜﻴﺮﺍ ﻣﻦ ﺻﻔﺎﺕ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﻤﺮﺳﻠﻴﻦ‪ ،‬ﻭﻳﻤﻜﻦ ﺗﻘﺴﻴﻤﻬﺎ ﺇﻟﻰ ﻗﺴﻤﻴﻦ‪:‬‬ ‫ﺫﻛﺮ ﺍﻟﻘﺮﺁﻥ ‬ ‫‪ ١‬ ﺻﻔﺎﺕ ﺧ ﻠﻘﻴﺔ‪.‬‬ ‫‪ ٢‬ ﺻﻔﺎﺕ ﺧﻠﻘﻴﺔ‪.‬‬ ‫)‪ (١‬ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٧٣‬‬ ‫)‪ (٢‬ﺍﻟﺸﻤﺎﺧﻲ‪ :‬ﺷﺮﺡ ﻣﻘﺪﻣﺔ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺹ ‪.١٢٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪312‬‬ ‫ﻭﺍﻟﺼﻔﺎﺕ ﺍﻟﺨ ﻠﻘﻴﺔ ﺃﺧﺼﻬﺎ ﺑﺎﻟﺬﻛﺮ ﻓﻲ ﺍﻟﻘﺮﺁﻥ‪ :‬ﺍﻟﺒﺸﺮﻳﺔ‪ ،‬ﺍﻟﺮﺟﻮﻟﺔ )ﺍﻟﺬﻛﻮﺭﺓ ‬ ‫ﺍﻟﺒﻠﻮﻍ ﻓﻲ ﻛﻤﺎﻝ ﺍﻟﻌﻘﻞ(‪ ،‬ﻭﺍﻟﺴﻼﻣﺔ ﻣﻦ ﻛﻞ ﻋﻴﺐ ﻳﻤﻨﻊ ﻣﻦ ﺍﻟﺒﻼﻍ ﺃﻭ ﻳﺴﺒﺐ‬ ‫ﻧﻔﺮﺓ ﻋﻨﺪ ﺍﻟﺴﻤﺎﻉ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﺼﻔﺎﺕ ﺍﻟﺨ ﻠﻘﻴﺔ ﻓﺄﺧﺼﻬﺎ ﺑﺎﻟﺬﻛﺮ‪ :‬ﺍﻟﺼﺪﻕﺍﻷﻣﺎﻧﺔﺍﻹﺧﻼﺹ ‬ ‫ﺍﻟﺸﺠﺎﻋﺔ)‪.(١‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ ﻓﻲ ﺻﻔﺎﺕ ﻭﺍﺟﺒﺔ ﻛﺎﻟﺼﺪﻕ ﻭﺍﻷﻣﺎﻧﺔ‬ ‫‬‫ﻭﺗﺤﺪﺩ‬ ‫ﻭﺍﻟﻌﺼﻤﺔ ﻭﺍﻟﺘﺒﻠﻴﻎ‪ ،‬ﻭﺻﻔﺎﺕ ﻣﺴﺘﺤﻴﻠﺔ‪ ،‬ﻭﻫﻲ ﻣﺎ ﻳﻘﺪﺡ ﻓﻲ ﺍﻟﺮﺳﺎﻟﺔ؛ ﻛﺎﻟﻜﺬﺏ‬ ‫ﻭﺍﻟﺨﻴﺎﻧﺔ ﻭﺍﻟﺠﻨﻮﻥ ﻭﺍﻟﻐﻔﻠﺔ‪ ،‬ﻭﺻﻔﺎﺕ ﺟﺎﺋﺰﺓ‪ ،‬ﻭﻫﻲ ﻣﺎ ﻳﺠﺘﻤﻊ ﻓﻴﻪ ﻣﻊ ﺳﺎﺋﺮ‬ ‫ﺍﻟﺒﺸﺮ؛ ﻛﺎﻷﻛﻞ ﻭﺍﻟﻤﺸﻲ ﻓﻲ ﺍﻷﺳﻮﺍﻕ)‪.(٢‬‬ ‫‬ ‫ﺍﻟﻤﺮﺳﻞ ﺑﻜﺴﺮ‬ ‫ﻭﻻ ﻳﺘﻢ ﻣﻌﺮﻓﺔ ﺍﻟﺮﺳﻞ ﺇﻻ ﺑﻤﻌﺮﻓﺔ ﺃﺭﺑﻌﺔ ﻣﻌﺎﻥ؛ ﺃﻭﻟﻬﺎ‪:‬‬ ‫ﺍﻟﻤﺮﺳﻞ ﺑﻔﺘﺤﻬﺎ‪ ،‬ﻭﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻹﺭﺳﺎﻝ‪ ،‬ﻭﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺮﺳﺎﻟﺔ‪ .‬ﻓﺈﺫﺍ‬ ‫‬‫ﺍﻟﺴﻴﻦ‪ ،‬ﻭﺍﻟﺜﺎﻧﻲ‪:‬‬ ‫ﺍﻧﺨﺮﻡ ﻣﻨﻬﺎ ﻭﺍﺣﺪ ﺑﻄﻞ ﻣﻌﻨﻰ ﺍﻟﺮﺳﻞ‪ .‬ﻭﻋﻠﻴﻨﺎ ﺃﻥ ﻧﻌﺮﻑ ﺃﻥ ﺍﻟﺮﺳﻞ ﻣﻦ ﻧﺴﻞ‬ ‫ﺁﺩﻡ ‪ ‰‬ﻭﻋﻠﻴﻬﻢ ﺃﺟﻤﻌﻴﻦ)‪.(٣‬‬ ‫ﻭﺍﻟﻤﺮﺳﻞ‬ ‫‬‫ﻓﻼ ﺑﺪ ﻟﻠﻤﻜﻠﻒ ﺃﻥ ﻳﻌﻠﻢ ﻣﻌﻨﻰ ﺍﻟﻤﺮﺳﻞ ﺍﻟﺬﻱ ﻫﻮ ﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﻦ‪،‬‬ ‫ ﺑﻔﺘﺢ ﺍﻟﺴﻴﻦﺍﻟﺬﻱ ﻫﻮ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﺃﻥ ﺍﻹﺭﺳﺎﻝ ﻣﻦ ﻋﻨﺪ ﺍﷲ‪ ،‬ﻭﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﺘﻲ‬ ‫ﺟﺎﺀﺕ ﺑﻬﺎ ﺍﻟﺮﺳﻞ ﻣﻦ ﺍﻟﻜﺘﺐ ﻭﺍﻟﺘﻜﻠﻴﻒ‪ ،‬ﻓﺈﺫﺍ ﻟﻢ ﻳﻌﻠﻢ ﻫﺬﺍ ﻛﺎﻥ ﺟﺎﻫﻼ)‪.(٤‬‬ ‫ﻛﻤﺎ ﺑﺤﺚ ﺍﻟﻌﻠﻤﺎﺀ ﺻﻔﺔ ﺍﻟﻌﺼﻤﺔ ﺑﻴﻦ ﺻﻔﺎﺕ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺮﺳﻞ‪ ،‬ﻭﺗﺴﺎﺀﻟﻮﺍ‬ ‫ﻋﻦ ﻣﻌﻨﺎﻫﺎ‪ ،‬ﻭﻭﻗﺖ ﺍﻣﺘﻼﻙ ﺍﻟﻨﺒﻲ ﺃﻭ ﺍﻟﺮﺳﻮﻝ ﻟﻬﺎ‪.‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٩٦‬‬ ‫‬‫)‪ (١‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫)‪ (٢‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﺍﻟﻤﺸﺎﺭﻕﺍﻟﻤﻘﺼﺪ ﺍﻟﺜﺎﻧﻲ »ﻓﻴﻤﺎ ﻳﺠﺐ ﻟﻠﺮﺳﻞ ﻭﻣﺎ ﻳﺴﺘﺤﻴﻞ ﻋﻠﻴﻬﻢ ﻭﻣﺎ ﻳﺠﻮﺯ‬ ‫ﻓﻲ ﺣﻘﻬﻢ«‪ ،‬ﺹ ‪.٢٩٦ :٢٨٩‬‬ ‫)‪ (٣‬ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪ :‬ﺍﻟﺪﻟﻴﻞ ﻭﺍﻟﺒﺮﻫﺎﻥ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.١٥١‬‬ ‫)‪ (٤‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.١٥٣‬‬ ‫‪313‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺃﺻﻞ ﺍﻟﻌﺪﻝ ﺍﻹﻟﻬﻲ‬ ‫‪ ١٧٧‬ا '*اد  )='‬ ‫ﺍﻟﻌﺼﻤﺔ ﻓﻲ ﻛﻼﻡ ﺍﻟﻌﺮﺏ ﻟﻬﺎ ﻣﻌﺎﻥ؛ ﻭﻣﻨﻬﺎ‪ :‬ﺍﻟﻤﻨﻊ‪ ،‬ﻭﻋﺼﻢ ﺍﷲ ﻋﺒﺪﻩ‪ :‬ﺃﻱ‪:‬‬ ‫ﻋﺼﻤﻪ ﻣﻤﺎ ﻳﻮﺑﻘﻪ)‪ ،(١‬ﻭﻓﻲ ﺍﻟﺘﻨﺰﻳﻞ‪﴾ ² ± ° ¯ ® ¬ « ª © ﴿ :‬‬ ‫]ﻫﻮﺩ‪ ،[٤٣ :‬ﻭﻣﻨﻬﺎ ﺍﻟﺤﻔﻆ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﻋﺼﻤﺘﻪ ﻓﺎﻧﻌﺼﻢ‪ ،‬ﻭﺍﻋﺘﺼﻤﺖ ﺑﺎﷲ ﺇﺫﺍ ﺍﻣﺘﻨﻌﺖ‬ ‫ﺑﻠﻄﻔﻪ ﻣﻦ ﺍﻟﻤﻌﺼﻴﺔ‪ ،‬ﻭﺍﻋﺘﺼﻢ ﺑﻪ ﻭﺍﺳﺘﻌﺼﻢ‪ ،‬ﺍﻣﺘﻨﻊ ﻭﺃﺑﻰ‪ .‬ﻗﺎﻝ ﺍﷲ ‪ 8‬ﺣﻜﺎﻳﺔ‬ ‫ﻋﻦ ﺍﻣﺮﺃﺓ ﺍﻟﻌﺰﻳﺰ ﻓﻲ ﺃﻣﺮ ﻳﻮﺳﻒ ‪ ‰‬ﺣﻴﻦ ﺭﺍﻭﺩﺗﻪ ﻋﻦ ﻧﻔﺴﻪ ﴿ ‪﴾ M‬‬ ‫]ﻳﻮﺳﻒ‪ [٣٢ :‬ﺃﻱ‪ :‬ﺗﺄﺑﻰ ﻋﻠﻴﻬﺎ ﻭﻟﻢ ﻳﺠﺒﻬﺎ ﺇﻟﻰ ﻣﺎ ﻃﻠﺒﺖ‪.‬‬ ‫ﺃﻣﺎ ﺍﻟﻌﺼﻤﺔ ﻓﻲ ﺍﻻﺻﻄﻼﺡ ﻓﺎﻟﻤﻘﺼﻮﺩ ﺑﻬﺎ‪ :‬ﻋﺼﻤﺔ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺣﻔﻆ ﺍﷲ ﻟﻬﻢ‬ ‫ﺧﺼﻬﻢ ﺑﻪ ﻣﻦ ﺻﻔﺎﺀ ﺍﻟﺠﻮﻫﺮ‪ ،‬ﺛﻢ ﺑﻤﺎ ﺃﻭﻻﻫﻢ ﻣﻦ ﺍﻟﻔﻀﺎﺋﻞ ﺍﻟﺠﺴﻤﻴﺔ‬ ‫ﺑﻤﺎ ‬ ‫ﻭﺍﻟﻨﻔﺴﻴﺔ‪ ،‬ﺛﻢ ﺑﺎﻟﻨﺼﺮﺓ ﻭﺗﺜﺒﻴﺖ ﺍﻷﻗﺪﺍﻡ‪ .‬ﻳﻘﻮﻝ ﺍﻟﺠﺮﺟﺎﻧﻲ‪ :‬ﺍﻟﻌﺼﻤﺔ‪ :‬ﻣﻠﻜﺔ ﺍﺟﺘﻨﺎﺏ‬ ‫)‪(٢‬‬ ‫ﻌﺮﻑ ﺍﻟﻌﺼﻤﺔ ﺑﺄﻧﻬﺎ‪ :‬ﻋﺪﻡ ﺧﻠﻖ ﺍﷲ‬ ‫ﺍﻟﻤﻌﺎﺻﻲ ﻣﻊ ﺍﻟﺘﻤﻜﻦ ﻣﻨﻬﺎ ‪ .‬ﺃﻣﺎ ﺃﻃﻔﻴﺶ ﻓﻴ ‪‬‬ ‫ﺍﻟﺬﻧﺐ ﻓﻲ ﺍﻟﻤﻜﻠﻒ ﻣﻊ ﻗﺪﺭﺗﻪ ﻭﺍﺧﺘﻴﺎﺭﻩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﻌﺼﻤﺔ ﻟﻄﻒ ﻣﻦ ﺍﷲ ﺑﺎﻟﻌﺒﺪ‬ ‫ﻳﺤﻤﻠﻪ ﻋﻠﻰ ﻓﻌﻞ ﺍﻟﺨﻴﺮ ﻭﻳﺰﺟﺮﻩ ﻋﻦ ﺍﻟﺸﺮ ﻣﻊ ﺑﻘﺎﺀ ﺍﻻﺧﺘﻴﺎﺭ ﺗﺤﻘﻴﻘﺎ ﻟﻼﺑﺘﻼﺀ)‪.(٣‬‬ ‫ﻭﺍﻟﻌﺼﻤﺔ ﻫﻲ ﻋﺪﻡ ﻗﺪﺭﺓ ﺍﻟﻨﺒﻲ ﻋﻠﻰ ﺍﻟﻤﻌﺼﻴﺔ‪ ،‬ﻭﻫﻲ ﻟﻄﻒ ﻣﻦ ﺍﷲ ﻳﺒﻌﺪﻩ‬ ‫ﻋﻦ ﻓﻌﻞ ﺍﻟﺸﺮ‪ ،‬ﺑﻤ ‪‬ﻦ ﻣﻨﻪ ﻭﻓﻀﻞ ﻭﺗﻮﻓﻴﻖ‪ ،‬ﻭﺑﺘﺜﺒﻴﺖ ﻗﻠﺒﻪ ﻋﻠﻰ ﺍﻹﻳﻤﺎﻥ‪ ،‬ﻗﺎﻝ‬ ‫ﺗﻌﺎﻟﻰ‪] ﴾È Ç Æ Å Ä Ã Â Á À ﴿ :‬ﺍﻹﺳﺮﺍﺀ‪،[٧٤ :‬‬ ‫ﻋﺠﺰﺍ‬ ‫‬‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾ ] \ [ Z ﴿ :‬ﺍﻟﻤﺎﺋﺪﺓ‪ .[٦٧ :‬ﻭﻟﻴﺴﺖ ﺍﻟﻌﺼﻤﺔ‬ ‫ﺧﻠﻘ ‪‬ﻴﺎ ﻭﻓﻄﺮ ‪‬ﻳﺎ‪ ،‬ﻭﺇﻧﻤﺎ ﻫﻲ ﺗﻮﻓﻴﻖ ﻣﻦ ﺍﷲ‪.‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺃﻥ ﺍﻟﻨﺒﻲ ﻗﺒﻞ ﺍﻟﺒﻌﺜﺔ ﻏﻴﺮ ﻣﻌﺼﻮﻡ ﻣﻦ ﺍﻟﺼﻐﺎﺋﺮ ﻭﺍﻟﻜﺒﺎﺋﺮ؛‬ ‫‬‫ﻭﻳﺮﻯ‬ ‫ﻷﻧﻪ ﻻ ﺩﻟﻴﻞ ﺳﻤﻌ ‪‬ﻴﺎ ﻳﺜﺒﺖ ﻋﺼﻤﺘﻪ ﻣﻊ ﻋﺪﻡ ﺍﺳﺘﻠﺰﺍﻡ ﻭﻗﻮﻋﻪ ﻓﻲ ﺍﻟﻜﺒﺎﺋﺮ‪ .‬ﻳﻘﻮﻝ‬ ‫)‪ (١‬ﺍﺑﻦ ﻣﻨﻈﻮﺭ‪ :‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪ ،‬ﻣﺎﺩﺓ »ﻋﺼﻢ«‪.‬‬ ‫)‪ (٢‬ﺍﻟﺠﺮﺟﺎﻧﻲ‪ :‬ﺍﻟﺘﻌﺮﻳﻔﺎﺕ‪ ،‬ﺹ ‪.١٩٥‬‬ ‫)‪ (٣‬ﺃﻃﻔﻴﺶ‪ :‬ﺷﺮﺡ ﻋﻘﻴﺪﺓ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺹ ‪.٢٦٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪314‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔﺇﻟﻰ ﻋﺼﻤﺘﻬﻢ ﻣﻦ ﺍﻟﻜﺒﺎﺋﺮ ﻋﻠﻰ ﻛﻞ‬ ‫‬‫ﺍﻟﺜﻤﻴﻨﻲ‪» :‬ﺫﻫﺐ ﺃﺻﺤﺎﺑﻨﺎﺃﻱ‪:‬‬ ‫ﺣﺎﻝ ﺩﻭﻥ ﺍﻟﺼﻐﺎﺋﺮ«)‪.(١‬‬ ‫ﺃﻣﺎ ﺑﻌﺪ ﺍﻟﻨﺒﻮﺓ ﻓﺎﻟﻌﺼﻤﺔ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻗﻮﺍﻝ‪:‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪.‬‬ ‫‬‫‪ ١‬ ﻣﻌﺼﻮﻡ ﻣﻄﻠﻘﺎ ﻣﻦ ﺃﻱ ﻣﻌﺼﻴﺔ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﺟﻤﻬﻮﺭ‬ ‫‪ ٢‬ ﻣﻌﺼﻮﻡ ﻣﻦ ﺍﻟﻜﺒﺎﺋﺮ ﺩﻭﻥ ﺍﻟﺼﻐﺎﺋﺮ‪ ،‬ﻭﻫﻮ ﺍﻟﺮﺍﺟﺢ ﻋﻨﺪ ﺍﻟﻘﻄﺐ ﺃﻃﻔﻴﺶ‪.‬‬ ‫‪ ٣‬ ﻣﻌﺼﻮﻡ ﻣﻦ ﺧﺴﻴﺲ ﺍﻟﺼﻐﺎﺋﺮ‪ ،‬ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺘﻌﺎﺭﻳﺘﻲ )ﺕ ‪١٢٨٩‬ﻫ‪١٨٧٢/‬ﻡ(‬ ‫ﻭﺍﻟﺴﺎﻟﻤﻲ‪ .‬ﻳﻘﻮﻝ ﺍﻟﺴﺎﻟﻤﻲ‪» :‬ﻭﺍﻟﻤﺬﻫﺐ ﺃﻧﻬﻢ ﻣﻌﺼﻮﻣﻮﻥ ﺑﻌﺪ ﺍﻟﻨﺒﻮﺓ ﻣﻦ‬ ‫ﺃﻳﻀﺎ«)‪.(٢‬‬ ‫ﺍﻟﻜﺒﺎﺋﺮ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﻣﻦ ﺧﺴﻴﺲ ﺍﻟﺼﻐﺎﺋﺮ ‬ ‫ﻭﻳﻌﺮﺽ ﺍﺑﻦ ﺑﺮﻛﺔ ﺁﺭﺍﺀ ﺍﻟﻨﺎﺱ ﻓﻲ ﻋﺼﻤﺔ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﻭﻳﺸﻴﺮ ﺇﻟﻰ ﺍﺧﺘﻼﻓﻬﻢ ﻓﻲ‬ ‫ﺫﻧﺐ ﺁﺩﻡ ‪ ‰‬ﻭﺫﻧﻮﺏ ﺳﺎﺋﺮ ﺍﻷﻧﺒﻴﺎﺀ ﺻﻠﻮﺍﺕ ﺍﷲ ﻋﻠﻴﻬﻢ ﺃﺟﻤﻌﻴﻦ‪ ،‬ﻭﺃﻥ ﺃﻫﻞ‬ ‫ﺍﻟﻌﻠﻢ ﻗﺪ ﺃﺟﻤﻌﻮﺍ ﻋﻠﻰ ﺃﻧﻬﺎ ﻛﻠﻬﺎ ﺻﻐﺎﺋﺮ‪.‬‬ ‫ﻋﻤﺪﺍ ﻣﻊ ﺍﻟﺬﻛﺮ ﺍﻟﻤﻨﻬﻲ‪ ،‬ﻭﻟﻮ ﻟﻢ‬ ‫‬‫ﻭﻳﺬﻫﺐ ﺑﻌﺾ ﺍﻟﺠﺎﻫﻠﻴﻦ ﺇﻟﻰ ﺃﻧﻬﺎ ﻛﺎﻧﺖ‬ ‫ﺫﻧﻮﺑﺎ‪ .‬ﻭﺩﻟﻴﻠﻬﻢ ﻋﻠﻰ ﺫﻟﻚ ﺃﻥ ﺇﺑﻠﻴﺲ ﻗﺪ ﺫﻛﺮ ﺍﻟﻨﻬﻲ ﺣﻴﻦ‬ ‫ﻋﻤﺪﺍ ﻟﻢ ﺗﻜﻦ ‬ ‫ﺗﻜﻦ ‬ ‫ﻗﺎﻝ‪﴾ À ¿ ¾ ½ ¼ » º ¹ ¸ ¶ µ ´ ³ ² ﴿ :‬‬ ‫]ﺍﻷﻋﺮﺍﻑ‪.(٣)[٢٠ :‬‬ ‫ﻭﺩﻟﻴﻠﻬﻢ ﺍﻵﺧﺮ ﺃﻧﻪ ﻛﻴﻒ ﻳﻜﻮﻧﺎﺁﺩﻡ ﻭﺣﻮﺍﺀﻧﺎﺳﻴﻴﻦ ﻭﻫﻮﺃﻱ‪ :‬ﺇﺑﻠﻴﺲ ‬ ‫ﻳﺬﻛﺮﻫﻤﺎ‪ ،‬ﻭﺍﺣﺘﺠﻮﺍ ﺑﻘﻮﻝ ﺍﷲ‪> = < ; : 9 8 7 6 5 ﴿ :‬‬ ‫? ﴾ ]ﻃﻪ‪.(٤)[١١٥ :‬‬ ‫)‪ (١‬ﺍﻟﺜﻤﻴﻨﻲ‪ :‬ﻣﻌﺎﻟﻢ ﺍﻟﺪﻳﻦ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٦١‬‬ ‫)‪ (٢‬ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﺍﻟﻤﺸﺎﺭﻕ‪ ،‬ﺹ ‪.٢٩٦‬‬ ‫)‪ (٣‬ﺍﺑﻦ ﺑﺮﻛﺔ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٢٩‬‬ ‫)‪ (٤‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٣٠‬‬ ‫‪315‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺃﺻﻞ ﺍﻟﻌﺪﻝ ﺍﻹﻟﻬﻲ‬ ‫ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺇﻥ ﻫﺬﺍ ﺍﻟﺨﻄﺄ ﺍﻟﺬﻱ ﻭﻗﻊ ﻓﻴﻪ ﺁﺩﻡ ﻛﺎﻥ ﻣﻦ ﺟﻬﺔ ﺍﻟﻐﻠﻂ ﻓﻲ‬ ‫ﺍﻟﺘﺄﻭﻳﻞ‪ ،‬ﻭﻗﺪ ﺍﺟﺘﻬﺪ ﻭﺃﺧﻄﺄ‪ ،‬ﻭﻛﺬﺍ ﺳﺎﺋﺮ ﺍﻷﻧﺒﻴﺎﺀ ﺻﻠﻮﺍﺕ ﺍﷲ ﻋﻠﻴﻬﻢ‪.‬‬ ‫ﻭﻳﺮﻓﺾ ﺍﺑﻦ ﺑﺮﻛﺔ ﻫﺬﻩ ﺍﻟﺤﺠﺔ؛ ﻷﻧﻬﻢ ﺟﻌﻠﻮﺍ ﺍﻟﺬﻧﺐ ﻵﺩﻡ ﺫﻧﺒﻴﻦ‪:‬‬ ‫ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﻗﺪ ﺍﺟﺘﻬﺪ ﻓﻴﻤﺎ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﺃﻥ ﻳﺠﺘﻬﺪ ﻓﻴﻪ‪.‬‬ ‫ﻭﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﻧﻪ ﺃﻛﻞ ﻣﻤﺎ ﻧﻬﻲ ﻋﻦ ﺃﻛﻠﻪ‪.‬‬ ‫ﻭﻳﺮﻯ ﺍﺑﻦ ﺑﺮﻛﺔ ﺃﻥ ﺁﺩﻡ ﻭﺣﻮﺍﺀ ﻗﺪ ﺃﺫﻧﺒﺎ ﻭﺗﺎﺑﺎ ﺇﻟﻰ ﺍﷲ‪ ،‬ﻭﺩﻟﻴﻞ ﺫﻟﻚ ﻗﻮﻟﻪ‬ ‫ﺗﻌﺎﻟﻰ‪﴾, + * ) ( ' & % $ # " ! ﴿ :‬‬ ‫]ﺍﻷﻋﺮﺍﻑ‪.(١)[٢٣ :‬‬ ‫‪ ١٧٨‬و‪Q‬ب ا ‪ '/' h =F‬ﮊ‬ ‫ﻋﻠﻰ ﺍﻟﻌﺒﺪ ﺍﻟﺘﺼﺪﻳﻖ ﺑﺎﻟﻨﺒﻲ ﻣﺤﻤﺪ ﮊ ﻭﺑﺠﻤﻠﺔ ﻣﺎ ﺟﺎﺀ ﺑﻪ ﻋﻦ ﺍﷲ ﻋﻨﺪ‬ ‫ﻣﺸﺎﻫﺪﺗﻪ ﻟﻸﻋﻼﻡ ﺍﻟﺘﻲ ﺩ ﻟﺖ ﻋﻠﻰ ﺻﺤﺔ ﻧﺒﻮﺗﻪ‪ ،‬ﺃﻭ ﻧﻘﻠﺖ ﺑﺎﻷﺧﺒﺎﺭ ﺇﻟﻴﻪ‪ ،‬ﻭﻳﻠﺰﻣﻪ‬ ‫ﺇﺫﺍ ﺳﻤﻊ ﺷﻴ ﺌﺎ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﺃﻥ ﻳﺆﻣﻦ ﺑﻪ‪ ،‬ﻭﻳﻌﻤﻞ ﺑﻤﺎ ﻓﻴﻪ ﻣﻦ ﺃﻣﺮ ﻭﻧﻬﻲ؛ ﻷﻧﻪ‬ ‫ﻫﻮ ﺍﻟﺤﺠﺔ ﺍﻟﺒﺎﻟﻐﺔ ﻭﺍﻵﻳﺔ ﺍﻟﻌﻈﻴﻤﺔ ﺍﻟﻤﻌﺠﺰﺓ ﺍﻟﺘﻲ ﻟﻮ ﺍﺟﺘﻤﻊ ﺍﻟﺠﻦ ﻭﺍﻹﻧﺲ ﺃﻥ‬ ‫ﻳﺄﺗﻮﺍ ﺑﺴﻮﺭﺓ ﻣﻦ ﻣﺜﻠﻪ ﻣﺎ ﻗﺪﺭﻭﺍ ﻋﻠﻰ ﺫﻟﻚ)‪.(٢‬‬ ‫ﻭﻳﺠﺐ ﻋﻠﻰ ﺍﻟﻤﻜﻠﻒ ﻧﻄﻘﺎ ﻭﺍﻋﺘﻘﺎ ﺩﺍ ﺃﻥ ﻳﻌﺮﻑ ﺃﻧﻪ ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ‬ ‫ﻣﺒﻌﻮﺙ ﻣﻦ ﺍﻟﻌﺮﺏ ﺑﺎﺳﻤﻪ ﻭﻧﺴﺒﻪ‪ ،‬ﻭﻫﻮ ﻋﺒﺪ ﺍﷲ ﺍﻷﻣﻴﻦ ﻭﺭﺳﻮﻟﻪ ﺍﻟﻤﺒﻴﻦ ﺇﻟﻰ‬ ‫ﺍﻟﺜﻘﻠﻴﻦ ﺃﺟﻤﻌﻴﻦ‪ ،‬ﻭﺃﻧﻪ ﺧﺎﺗﻢ ﺍﻟﻨﺒﻴﻴﻦ‪ ،‬ﻭﻗﺪ ﺟﻤﻊ ﺍﷲ ﻟﻪ ﺍﻟﺴﻴﺮﺓ ﺍﻟﻔﺎﺿﻠﺔ ﻭﺍﻟﺴﻴﺎﺳﺔ‬ ‫ﺍﻟﻜﺎﻣﻠﺔ ﻭﺍﻷﺧﻼﻕ ﺍﻟﺘﺎﻣﺔ)‪.(٣‬‬ ‫)‪ (١‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٢٣٢‬ ‪.٢٣٣‬‬ ‫)‪ (٢‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٥٤٩‬ ‪.٥٥٠‬‬ ‫)‪ (٣‬ﺍﻟﺠﻴﻄﺎﻟﻲ‪ :‬ﻗﻮﺍﻋﺪ ﺍﻹﺳﻼﻡ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.١٠‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪316‬‬ ‫‬ ‫‪ ١٧٩‬أر< !‪ '/‬ﮊ ﻸ! ‪;.‬‬ ‫ﺍﺟﺘﻤﻌﺖ ﺍﻷﻣﺔ ﻋﻠﻰ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﺑﻌﺚ ﺇﻟﻰ ﺍﻟﻨﺎﺱ ﻛﺎﻓﺔ‪ ،‬ﻭﺍﻟﺠﻦ ﻛﺎﻓﺔ‪ .‬ﺃﻣﺎ‬ ‫ﺍﻟﻨﺎﺱ ﻓﻘﻮﻝ ﺍﷲ ‪] ﴾y x w v u t s ﴿ : 8‬ﺍﻷﻋﺮﺍﻑ‪،[١٥٨ :‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﺠﻦ‪ ،‬ﻗﺎﻝ ﺍﷲ ‪) ( ' & % $ # " ! ﴿ : 8‬‬ ‫* ‪] ﴾ 3 2 1 0 / . -, +‬ﺍﻷﺣﻘﺎﻑ‪.(١)[٢٩ :‬‬ ‫‪ ١٨٠‬ا '*اد ﻷ!‬ ‫ﻭﺭﺩ ﻣﺼﻄﻠﺢ ﺍﻷﻣﺔ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‪ ،‬ﻭﺍﺳ ﺘﻌﻤﻞ ﻓﻲ ﻣﺼﺎﺩﺭ ﺍﻟﻔﺮﻕ‬ ‫ﺍﻹﺳﻼﻣﻴﺔ ﺑﻤﻌﺎﻥﻣﺨﺘﻠﻔﺔ‪.‬‬ ‫ﻓﻔﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‪ :‬ﺍﻷﻣﺔ ﻓﻲ ﻛﻞ ﺷﻲﺀ ﺍﻟﻤﻨﻔﺮﺩ ﺑﻪ ﺩﻭﻥ ﻏﻴﺮﻩ‪ ،‬ﺍﻟﺜﺎﺑﺖ ﻟﻪ‬ ‫ﻭﺍﺣﺪﺍ ﻓﻬﻮ ﺃﻣﺔ ﻓﻲ ﺫﻟﻚ ﺍﻟﺸﻲﺀ ﺍﻟﻘﺎﺋﻢ ﺑﻪ‪،‬‬ ‫‬‫ﺣﻜﻤﻪ ﻣﻦ ﻗﻠﻴﻞ ﺃﻭ ﻛﺜﻴﺮ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ‬ ‫ﺍﻟﻤﻨﻔﺮﺩ ﻓﻴﻪ‪ .‬ﻭﻛﺬﻟﻚ ﺍﻟﻤﺤﻖ ﻓﻲ ﻛﻞ ﻋﺼﺮ ﻭﺯﻣﺎﻥ‪ ،‬ﻭﻛﻞ ﺷﻲﺀ ﺧﺎﺹ ﺃﻭ ﻋﺎﻡ‬ ‫ﻭﺍﺣﺪﺍ ﻋﻠﻰ ﺭﺃﺱ ﺟﺒﻞ«)‪.(٢‬‬ ‫‬‫ﻓﻬﻮ ﺃﻣﺔ ﻓﻴﻪ‪ .‬ﻭﻳﻘﺎﻝ‪» :‬ﺍﻟﻤﺤﻖ ﺃﻣﺔ ﻭﻟﻮ ﻛﺎﻥ‬ ‫ﺃﻣﺎ ﻓﻲ ﻋﻠﻢ ﺍﻟﻜﻼﻡ ﻓﻠﻸﻣﺔ ﻣﻌﺎﻥﻋﺪﺓ‪ ،‬ﺫﻛﺮﻫﺎ ﺍﻟﻮﺍﺭﺟﻼﻧﻲ ﻗﺎﺋﻼ‪ :‬ﺍﺧﺘﻠﻒ‬ ‫ﺍﻟﻨﺎﺱ ﻓﻲ ﺍﻷﻣﺔ ﺇﻟﻰ ﺃﻗﻮﺍﻝ‪ ،‬ﻫﻲ‪:‬‬ ‫‪ ١‬ ﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺍﻷﻣﺔ ﺟﻤﻴﻊ ﻣﻦ ﺃﺭﺳﻞ ﺇﻟﻴﻪ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻓﻬﻢ ﺃﻣﺘﻪ‪ ،‬ﻣﻦ‬ ‫ﻣﺆﻣﻦ ﻭﻛﺎﻓﺮ ﻣﻦ ﺍﻟﺠﻦ ﻭﺍﻹﻧﺲ‪ ،‬ﻭﻛﺘﺎﺑﻲ‪ ،‬ﻭﻣﺠﻮﺳﻲ‪ ،‬ﻭﻭﺛﻨﻲ‪ ،‬ﻭﻳﺄﺟﻮﺝ‬ ‫ﻭﻣﺄﺟﻮﺝ‪ ،‬ﻭﺩﻟﻴﻠﻪ‪ :‬ﻗﻮﻝ ﺣﺎﻃﺐ ﺑﻦ ﺃﺑﻲ ﺑﻠﺘﻌﺔ ﻭﻗﺪ ﺃﺭﺳﻠﻪ ﺭﺳﻮﻝ ﺍﷲ ﮊ‬ ‫ﺇﻟﻰ ﺍﻟﻤﻘﻮﻗﺲ ﻣﻠﻚ ﺍﻹﺳﻜﻨﺪﺭﻳﺔ ﻓﺨﺎﻃﺒﻪ ﻓﻜﺎﻥ ﻣﻤﺎ ﺧﺎﻃﺒﻪ ﺑﻪ ﺃﻥ ﻗﺎﻝ‪:‬‬ ‫ﻭﻟﻌﻤﺮﻱ ﻣﺎ ﺑﺸﺎﺭﺓ ﻣﻮﺳﻰ ﻟﻌﻴﺴﻰ ﺇﻻ ﻛﺒﺸﺎﺭﺓ ﻋﻴﺴﻰ ﺑﻤﺤﻤﺪ‪ ،‬ﻭﻣﺎ ﺩﻋﺎﺅﻧﺎ‬ ‫)‪ (١‬ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪ :‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ .٥٩‬ﻭﺃﻃﻔﻴﺶ‪ :‬ﺷﺮﺡ ﻋﻘﻴﺪﺓ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺹ ‪.٤٤٢‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﺬﻫﺐ ﺍﻟﺨﺎﻟﺺ‪ ،‬ﺹ ‪.٩‬‬ ‫‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٧٠‬‬ ‫‬‫)‪ (٢‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫‪317‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺃﺻﻞ ﺍﻟﻌﺪﻝ ﺍﻹﻟﻬﻲ‬ ‫ﺇﻳﺎﻙ ﺇﻟﻰ ﺍﻟﻘﺮﺁﻥ ﺇﻻ ﻛﺪﻋﺎﺋﻚ ﺃﻫﻞ ﺍﻟﺘﻮﺭﺍﺓ ﺇﻟﻰ ﺍﻹﻧﺠﻴﻞ‪ ،‬ﻭﻛﻞ ﻧﺒﻲ ﺃﺩﺭﻙ‬ ‫ﻗﻮﻣﺎ ﻓﻬﻢ ﺃﻣﺘﻪ‪ ،‬ﻓﺎﻟﺤﻖ ﻋﻠﻴﻬﻢ ﺃﻥ ﻳﻄﻴﻌﻮﻩ‪.‬‬ ‫‬ ‫‪‬‬ ‫ﻭﺻﺪﻗﻪ‪ ،‬ﻭﻳﺪﺧﻞ ﻓﻲ ﺫﻟﻚ ﺍﻟﻔﺮﻕ‬ ‫‪ ٢‬ ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺇﻥ ﺃﻣﺘﻪ ﺟﻤﻴﻊ ﻣﻦ ﺁﻣﻦ ﺑﻪ‬ ‫ﻭﺍﻹﺑﺎﺿﻴﺔ‪،‬‬ ‫‬‫ﻭﺍﻟﻤﺬﺍﻫﺐ ﻣﻦ‪ :‬ﺍﻟﻤﺮﺟﺌﺔ‪ ،‬ﻭﺍﻟﻘﺪﺭﻳﺔ‪ ،‬ﻭﺍﻟﺸﻴﻌﺔ‪ ،‬ﻭﺍﻟﺨﻮﺍﺭﺝ‪،‬‬ ‫ﻭﺍﻟﻤﺠﺴﻤﺔ‪ ،‬ﻭﺍﻟﻤﺸﺒﻬﺔ‪ ،‬ﻓﻬﺬﻩ ﺍﻟﻘﻮﻟﺔ ﺃﻇﻬﺮ ﻭﺃﺷﻬﺮ ﻣﻦ ﺃﻥ ﺗﺤﺘﺎﺝ ﺇﻟﻰ‬ ‫ﺩﻟﻴﻞ‪ ،‬ﻭﻫﻮ ﺍﻟﻐﺎﻟﺐ ﻋﻠﻰ ﺍﻟﻘﻠﻮﺏ‪ ،‬ﻭﺗﻤﻴﻞ ﺇﻟﻴﻪ ﺍﻟﻨﻔﻮﺱ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ‬ ‫ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪» :‬ﺳﺘﻔﺘﺮﻕ ﺃﻣﺘﻲ ﻋﻠﻰ ﺛﻼﺙ ﻭﺳﺒﻌﻴﻦ ﻓﺮﻗﺔ ﻛﻠﻬﺎ ﻓﻲ ﺍﻟﻨﺎﺭ‬ ‫ﻣﺎ ﺧﻼ ﻭﺍﺣﺪﺓ ﻧﺎﺟﻴﺔ«)‪ ،(١‬ﻭﻛﻠﻬﻢ ﻳﺪﻋﻲ ﺗﻠﻚ ﺍﻟﻨﺎﺟﻴﺔ‪.‬‬ ‫‪ ٣‬ ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺇﻥ ﺍﻷﻣﺔ ﻫﻢ ﺍﻟﺼﺎﻟﺤﻮﻥ ﻣﻤﻦ ﺁﻣﻦ ﺑﻪ ﻭﺻﺪﻗﻪ‪ ،‬ﻭﻓﻴﻬﻢ ﺟﺎﺀﺕ‬ ‫ﺍﻷﺧﺒﺎﺭ ﻭﺍﻵﺛﺎﺭ ﻭﺍﻟﻔﻀﺎﺋﻞ‪ ،‬ﻗﺎﻝ ﺍﷲ ‪2 1 0 / . ﴿ : 8‬‬ ‫‪] ﴾ 9 8 7 6 5 4 3‬ﺁﻝ ﻋﻤﺮﺍﻥ‪.(٢)[١١٠ :‬‬ ‫‪)! ١٨١‬‪ (4‬ا ‪3‬‬ ‫ﺃﻃﻠﻖ ﺍﻟﻌﺮﺏ ﻛﻠﻤﺔ »ﻭﺣﻲ« ﻋﻠﻰ ﺗﺼﺮﻓﺎﺕ ﺷﺘﻰ ﻣﻨﻬﺎ‪ :‬ﺍﻹﺷﺎﺭﺓ ﻭﺍﻟﻜﺘﺎﺑﺔ‬ ‫ﻭﻳﻄﻠﻖ ﺍﻟﻮﺣﻲ‬ ‫ﻭﺍﻟﺮﺳﺎﻟﺔ ﻭﺍﻹﻟﻬﺎﻡ ﻭﺍﻟﻜﻼﻡ ﺍﻟﺨﻔﻲ‪ ،‬ﻭﻛﻞ ﻣﺎ ﺃﻟﻘﻴﺘﻪ ﺇﻟﻰ ﻏﻴﺮﻙ‪ .‬‬ ‫ﺃﻳﻀﺎ‪.‬‬ ‫ﻋﻠﻰ ﺍﻟﻤﻜﺘﻮﺏ ﻭﻋﻠﻰ ﺍﻟﻜﺘﺎﺏ ‬ ‫ﻭﺣﻴﺎ ﻷﻥ ﺍﻟﻤﻠﻚ‬ ‫ﻭﺍﻟﻮﺣﻲ ﻣﺎ ﻳﻮﺣﻴﻪ ﺍﷲ ﺇﻟﻰ ﺃﻧﺒﻴﺎﺋﻪ‪ ،‬ﻭﺳﻤﻲ ﺍﻟﻮﺣﻲ ﺇﻟﻰ ﺍﻷﻧﺒﻴﺎﺀ ‬ ‫ﻭﺣﻴﺎ‪ ،‬ﻗﺎﻝ ﺍﷲ‬ ‫ﻭﺧﺺ ﺑﻪ ﺍﻟﻨﺒﻲ ﺍﻟﻤﺒﻌﻮﺙ ﺇﻟﻴﻪ‪ ،‬ﻭﻛﻞ ﺇﺳﺮﺍﺭ ﻳﺴﻤﻰ ‬ ‫‬‫ﺃﺳﺮﻩ ﻋﻠﻰ ﺍﻟﺨﻠﻖ‪،‬‬ ‫ﻳﺴﺮ ﺑﻌﻀﻬﻢ‬‫ﺗﻌﺎﻟﻰ‪] ﴾ G F E D C B A ﴿ :‬ﺍﻷﻧﻌﺎﻡ‪ ،[١١٢ :‬ﺃﻱ‪ :‬‬ ‫ﻋﻠﻰ ﺑﻌﻀﻬﻢ‪ .‬ﻭﻳﻜﻮﻥ ﺍﻟﻮﺣﻲ ﻟﻸﻣﺮ ﻭﺍﻹﺷﺎﺭﺓ ﻭﺍﻹﻟﻘﺎﺀ ﻓﻲ ﺍﻟﻘﻠﺐ)‪.(٣‬‬ ‫)‪ (١‬ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫)‪ (٢‬ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪ :‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ١٩٠‬ ‪.١٩١‬‬ ‫)‪ (٣‬ﺍﺑﻦ ﻣﻨﻈﻮﺭ‪ :‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪ ،‬ﻣﺎﺩﺓ »ﻭﺣﻲ«‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪318‬‬ ‫ﻭﺍﻟﻮﺣﻲ ﻓﻲ ﻟﻐﺔ ﺍﻟﻌﺮﺏ‪ :‬ﻫﻮ ﺃﻣﺮ ﺗﻨﻬﻴﻪ ﻋﻦ ﺍﻟﻨﺎﺱ ﺇﻟﻰ ﻣﻦ ﺗﺮﻳﺪ‪ ،‬ﻭﻭﺣﻲ‬ ‫ﻭﺳﺮﺍ ﻋﻦ ﺍﻟﻨﺎﺱ‪ .‬ﻗﺎﻝ‬ ‫‪‬‬‫ﺧﺼﻮﺻﺎ‬ ‫‬‫ﺍﻷﻧﺒﻴﺎﺀ ﻣﻌﺮﻭﻑ‪ ،‬ﻭﻫﻮ ﻣﺨﺎﻟﻄﺔ ﺍﻟﻤﻼﺋﻜﺔ ﻟﻬﻢ‪،‬‬ ‫ﺍﷲ ‪ 8‬ﻟﻤﺤﻤﺪ ﮊ ‪﴾ + * ) ( ' & % $ # " ﴿ :‬‬ ‫]ﺍﻟﻨﺴﺎﺀ‪.[١٦٣ :‬‬ ‫ﻭﺍﻟﻮﺣﻲ ﻫﻮ ﻣﺨﺎﻃﺒﺔ ﺍﻷﻧﺒﻴﺎﺀ ﺑﺄﻭﺍﻣﺮ ﺍﷲ ‪ 8‬ﻭﻧﻮﺍﻫﻴﻪ‪ ،‬ﻭﺃﺧﺒﺎﺭﻩ ﻭﺃﻣﻮﺭﻩ‬ ‫ﻭﺇﻋﻼﻣﻪ ﻭﺃﺣﻜﺎﻣﻪ)‪ ،(١‬ﻭﻫﻮ ﻣﺎ ﻳﻠﻘﻴﻪ ﺍﷲ ﺗﻌﺎﻟﻰ ﻓﻲ ﻗﻠﺐ ﻧﺒﻴﻪ ﺑﺈﺣﺪﻯ ﺍﻟﻮﺳﺎﺋﻂ‪،‬‬ ‫ﻣﻦ ﺇﺭﺳﺎﻝ ﺍﻟﻤﻠﻚ ﺇﻟﻴﻪ‪ ،‬ﺃﻭ ﻓﻲ ﺍﻟﻤﻨﺎﻡ‪ ،‬ﺃﻭ ﺑﺎﻹﻟﻬﺎﻡ‪ .‬ﻭﺳﻤﻰ ﺍﻟﺠﻴﻄﺎﻟﻲ ﺍﻟﻮﺣﻲ‬ ‫ ﺃﺣﻴﺎ ﻧﺎﺑﻌﻠﻢ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺮﺳﻞ‪ ،‬ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﻤﺼﺪﺭ ﺍﻟﺬﻱ ﻳﺘﻌﻠﻢ ﻣﻨﻪ ﺍﻟﻨﺒﻲ‬ ‫ﻣﺎ ﻳﻘﻮﻟﻪ ﻟﻠﻨﺎﺱ ﻭﻣﺎ ﻳﻔﻌﻠﻪ‪.‬‬ ‫ﻭﺣﻲ ﻣﻦ ﺍﷲ؟ ﻭﻫﻞ ﻳﺠﺘﻬﺪ ﺍﻟﻨﺒﻲ ﻓﻲ ﻏﻴﺮ‬ ‫‬‫ﻭﺍﺧﺘﻠﻔﻮﺍ‪ :‬ﻫﻞ ﻛﻞ ﻣﺎ ﻳﻔﻌﻠﻪ ﺍﻟﻨﺒﻲ‬ ‫ﻳﻮﺡ ﺇﻟﻴﻪ؟ ﻓﺄﺟﺎﺯﻭﺍ ﺍﺟﺘﻬﺎﺩﻩ‪ ،‬ﻟﻜﻦ ﺍﷲ ﺗﻌﺎﻟﻰ ﻻ ﻳﻘﺮﻩ ﻋﻠﻰ ﺍﻟﺨﻄﺄ‪ .‬ﻭﺳﻤﻰ‬ ‫ﻣﺎ ﻟﻢ ‬ ‫ﺍﻟﺴﺎﻟﻤﻲ ﻫﺬﺍ ﺍﻻﺟﺘﻬﺎﺩ ﺑﺎﻟﻮﺣﻲ ﺍﻟﺒﺎﻃﻦ)‪.(٢‬‬ ‫‪ ١٨٢‬أ‪J‬اع ا ‪3‬‬ ‫ﻳﺬﻛﺮ ﺍﻟﻮﺍﺭﺟﻼﻧﻲ ﺃﻥ ﺍﻟﻮﺣﻲ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻭﺟﻪ‪ :‬ﻭﺣﻲ ﺍﻷﺫﻛﻴﺎﺀ‪ ،‬ﻭﺇﻟﻬﺎﻡ ﻓﻲ‬ ‫ﺍﻟﺤﻴﻮﺍﻧﺎﺕ‪ ،‬ﻭﺇﻃﻼﻕ ﻭﺇﺫﻥ ﻓﻲ ﺍﻟﺠﻤﺎﺩﺍﺕ‪.‬‬ ‫ﺍﻟﻮﺟﻪ ﺍﻷﻭﻝ‪ :‬ﻭﺣﻲ ﺍﻷﻧﺒﻴﺎﺀ ﻭﻫﻮ ﻣﻌﺮﻭﻑ‪.‬‬ ‫ﻭﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﻧﻲ‪ :‬ﻣﻦ ﺍﻟﻮﺣﻲ‪ :‬ﻫﻮ ﺍﻹﻟﻬﺎﻡ ﻓﻲ ﺳﺎﺋﺮ ﺍﻟﺠﻦ ﻭﺍﻹﻧﺲ ﻭﺍﻷﻧﺒﻴﺎﺀ‬ ‫ﻭﺍﻷﻏﺒﻴﺎﺀ ﻭﺍﻷﻃﻔﺎﻝ ﻭﺍﻟﺮﺟﺎﻝ‪ .‬ﻭﻫﻮ ﺍﻟﻤﻌﻨﻰ ﺍﻟﺬﻱ ﻗﺴﻤﻪ ﺍﷲ ‪ 8‬ﺑﻴﻦ ﺳﺎﺋﺮ‬ ‫ﺍﻟﺤﻴﻮﺍﻧﺎﺕ‪ ،‬ﻓﺄﻭﺣﻰ ﺇﻟﻰ ﺍﻟﻨﻤﻞ ﻭﺍﻟﻨﺤﻞ ﻭﺍﻟﻬﺪﻫﺪ ﻭﻏﻴﺮﻫﺎ‪.‬‬ ‫)‪ (١‬ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪ :‬ﺍﻟﺪﻟﻴﻞ ﻭﺍﻟﺒﺮﻫﺎﻥ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪ ٢٦٩‬ ‪.٢٧٠‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٩٧١‬‬ ‫‬‫ﻭﺃﻳﻀﺎ‪ :‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫‬‫)‪ (٢‬ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٧‬‬ ‫‪319‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺃﺻﻞ ﺍﻟﻌﺪﻝ ﺍﻹﻟﻬﻲ‬ ‫ﻭﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻓﻲ ﺍﻟﺠﻤﺎﺩﺍﺕ‪ .‬ﻭﺩﻟﻴﻠﻬﺎ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪; : 9 ﴿ :‬‬ ‫<❁>?@❁‪IHG❁EDCB‬‬ ‫❁ ‪] ﴾ N M L K‬ﺍﻟﺰﻟﺰﻟﺔ‪ ١ :‬ ‪ ،[٥‬ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪n m l k j ﴿ :‬‬ ‫‪] ﴾ x w v u ts r q p o‬ﺍﻹﺳﺮﺍﺀ‪.(١)[٤٤ :‬‬ ‫ﺃﻣﺎ ﺍﻟﻮﺣﻲ ﺍﻟﺬﻱ ﺃﻭﺣﺎﻩ ﺍﷲ ﺇﻟﻰ ﻧﺒﻴﻪ ﻓﻬﻮ ﻧﻮﻋﺎﻥ‪:‬‬ ‫ﺃﺣﺪﻫﻤﺎ‪ :‬ﻭﺣﻲ ﺑﺎﻃﻦ‪ ،‬ﻭﻫﻮ ﺍﺟﺘﻬﺎﺩﻩ ﮊ ﻓﻲ ﺍﻷﺷﻴﺎﺀ ﺍﻟﺘﻲ ﻟﻢ ﻳﻨﺰﻝ ﻋﻠﻴﻪ ﻓﻴﻬﺎ‬ ‫ﺷﻲﺀ‪.‬‬ ‫ﻭﺍﻟﺜﺎﻧﻲ‪ :‬ﻭﺣﻲ ﻇﺎﻫﺮ‪ ،‬ﻭﺫﻛﺮﻭﺍ ﻟﻪ ﺧﻤﺲ ﻛﻴﻔﻴﺎﺕ‪:‬‬ ‫ﺇﺣﺪﺍﻫﺎ‪ :‬ﺃﻥ ﻳﺄﺗﻴﻪ ﺍﻟﻤﻠﻚ ﻓﻲ ﻣﺜﻞ ﺻﻠﺼﻠﺔ ﺍﻟﺠﺮﺱ‪ ،‬ﻭﻫﻲ ﺃﺷﺪ ﺣﺎﻻﺕ‬ ‫ﺍﻟﻮﺣﻲ‪ .‬ﻗﺎﻝ ﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺣﺒﻴﺐ‪ :‬ﺣﺪﺛﻨﻲ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ﻋﻦ ﻋﺎﺋﺸﺔ‬ ‫ﺃﻡ ﺍﻟﻤﺆﻣﻨﻴﻦ ‪ #‬ﺃﻧﻬﺎ ﻗﺎﻟﺖ‪ :‬ﺳﺄﻝ ﺍﻟﺤﺎﺭﺙ ﺑﻦ ﻫﺸﺎﻡ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪ :‬ﻛﻴﻒ‬ ‫ﻳﺄﺗﻴﻚ ﺍﻟﻮﺣﻲ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ؟ ﻗﺎﻝ‪» :‬ﺃﺣﻴﺎ ﻧﺎ ﻳﺄﺗﻴﻨﻲ ﻣﺜﻞ ﺻﻠﺼﻠﺔ ﺍﻟﺠﺮﺱ ﻭﻫﻮ‬ ‫ﺍﻟﻤ ﻠﻚ ﺭﺟﻼ‬ ‫ﻋﻠﻲ ﻓﻴﻔﺼﻢ ﻋﻨﻲ ﻭﻗﺪ ﻭﻋﻴﺖ ﻣﺎ ﻗﺎﻝ‪ ،‬ﻭﺃﺣﻴﺎ ﻧﺎ ﻳﺘﻤﺜﻞ ﻟﻲ ‬ ‫ﺃﺷﺪﻩ ‬ ‫ﻓﻴﻜﻠﻤﻨﻲ ﻓﺄﻋﻲ ﻣﺎ ﻳﻘﻮﻝ«)‪ .(٢‬ﻭﻗﺎﻟﺖ ﻋﺎﺋﺸﺔ ‪ : #‬ﻭﻟﻘﺪ ﺭﺃﻳﺘﻪ ﻳﻨﺰﻝ ﻋﻠﻴﻪ ﺍﻟﻮﺣﻲ‬ ‫ﻓﻲ ﺍﻟﻴﻮﻡ ﺍﻟﺸﺪﻳﺪ ﺍﻟﺒﺮﺩ ﻭﻳﻔﺼﻢ ﻋﻨﻪ ﻭﺇﻥ ﺟﺒﻴﻨﻪ ﻟﻴﻔﺼﺪ ﻋﺮﻗﺎ‪.‬‬ ‫ﻭﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺃﻥ ﻳﺄﺗﻴﻪ ﻓﻲ ﺻﻮﺭﺓ ﺍﻟﺮﺟﻞ ﻓﻴﻜﻠﻤﻪ‪ ،‬ﻭﻫﺎﺗﺎﻥ ﺍﻟﻜﻴﻔﻴﺘﺎﻥ ﺃﻗﻮﻯ ﻣﻦ‬ ‫ﺳﺎﺋﺮ ﺍﻟﻜﻴﻔﻴﺎﺕ‪.‬‬ ‫)‪ (١‬ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪ :‬ﺍﻟﺪﻟﻴﻞ ﻭﺍﻟﺒﺮﻫﺎﻥ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪ ٢٦٩‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺍﻟﺮﺑﻴﻊ ﻓﻲ ﺍﻟﻤﺴﻨﺪ )‪ (٢‬ﻭﺍﻟﻠﻔﻆ ﻟﻪ‪ .‬ﻭﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻛﺘﺎﺏ ﺑﺪﺀ ﺍﻟﺨﻠﻖ‪ ،‬ﺑﺎﺏ ﺫﻛﺮ‬ ‫ﺍﻟﻤﻼﺋﻜﺔ‪ ،٤٢٥/٢ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ .(٣٢١٥‬ﻭﻣﺴﻠﻢ )‪ (٢٣٣٣‬ﻣﻦ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ‪ #‬ﻗﺎﻟﺖ‪ :‬ﺳﺄﻝ‬ ‫ﺍﻟﺤﺎﺭﺙ ﺑﻦ ﻫﺸﺎﻡ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪ :‬ﻛﻴﻒ ﻳﺄﺗﻴﻚ ﺍﻟﻮﺣﻲ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ؟ ﻗﺎﻝ‪» :‬ﺃﺣﻴﺎﻧﺎ ﻳﺄﺗﻴﻨﻲ ﻣﺜﻞ‬ ‫ﻋﻠﻲ«‪.‬‬ ‫ﺻﻠﺼﻠﺔ ﺍﻟﺠﺮﺱ ﻭﻫﻮ ﺃﺷﺪﻩ ‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪320‬‬ ‫ﻭﺍﻟﻜﻴﻔﻴﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺃﻥ ﻳﻨﻔﺚ ﻓﻲ ﺭﻭﻋﻪ ﺍﻟﻜﻼﻡ ﻧﻔ ﺜﺎ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ! ‪» :‬ﺇﻥ ﺭﻭﺡ‬ ‫ﺍﻟﻘﺪﺱ ﻧﻔﺚ ﻓﻲ ﺭﻭﻋﻲ«)‪.(٢)(١‬‬ ‫ﻭﺍﻟﻜﻴﻔﻴﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﺃﻥ ﻳﻠﻬﻤﻪ ﺍﷲ ﺗﻌﺎﻟﻰ ﺫﻟﻚ ﺍﻟﻤﻌﻨﻰ ﺑﻐﻴﺮ ﻭﺍﺳﻄﺔ ﺍﻟﻤﻠﻚ‪،‬‬ ‫ﺇﻟﻬﺎﻣﺎ‬ ‫‬‫ﻭﻫﻮ ﺍﻟﻤﺮﺍﺩ ﺑﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪ ﴾ Ò Ñ Ð Ï Î Í Ì Ë ﴿ :‬ﺃﻱ‪:‬‬ ‫﴿ ‪] ﴾ Ö Õ Ô Ó‬ﺍﻟﺸﻮﺭﻯ‪.[٥١ :‬‬ ‫ﻭﺍﻟﻜﻴﻔﻴﺔ ﺍﻟﺨﺎﻣﺴﺔ‪ :‬ﺃﻥ ﻳﺄﺗﻴﻪ ﺍﻟﻤﻠﻚ ﻓﻲ ﺍﻟﻨﻮﻡ ﺑﻤﺎ ﻳﺄﻣﺮﻩ ﺍﷲ ﺑﻪ‪ .‬ﻗﻴﻞ‪ :‬ﻭﻣﻦ‬ ‫ﻫﺬﻩ ﺍﻟﻜﻴﻔﻴﺔ ﺍﻟﻮﺣﻲ ﺑﺴﻮﺭﺓ ﺍﻟﻜﻮﺛﺮ)‪.(٣‬‬ ‫ﻭﺟﻤﻴﻊ ﻫﺬﻩ ﺍﻟﻜﻴﻔﻴﺎﺕ ﺣﻖ‪ ،‬ﻭﻫﻲ ﺣﺠﺔ ﻋﻠﻰ ﺍﻟﻨﺒﻲ ﻭﻋﻠﻰ ﺳﺎﺋﺮ ﺍﻟﻤﻜﻠﻔﻴﻦ‬ ‫ﺑﻼ ﺧﻼﻑ ﺑﻴﻦ ﺃﺣﺪ ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﻮﺣﻲ ﺍﻟﺒﺎﻃﻦ‪ :‬ﻭﻫﻮ ﻣﺎ ﻳﻨﺎﻝ ﺑﺎﻻﺟﺘﻬﺎﺩ ﻭﺍﻟﺘﺄﻣﻞ ﻓﻲ ﺣﻜﻢ ﺍﻟﻨﺺ ﻓﻤﻨﻌﻪ‬ ‫ﻭﺟﻮﺯﻩ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ )ﺕ ‪٢٤١‬ﻫ‪٨٥٥/‬ﻡ(‪ ،‬ﻭﺃﺑﻮ‬ ‫‪‬‬‫ﺍﻷﺷﺎﻋﺮﺓ ﻭﺃﻛﺜﺮ ﺍﻟﻤﻌﺘﺰﻟﺔ‪،‬‬ ‫ﻭﺟﻮﺯﻩ ﺍﻟﺒﻌﺾ ﻓﻲ‬ ‫‪‬‬‫ﻳﻮﺳﻒ )ﺕ ‪١٨٢‬ﻫ‪٧٩٨/‬ﻡ(‪ ،‬ﻭﺍﻟﺸﺎﻓﻌﻲ )ﺕ ‪٢٠٤‬ﻫ‪٨٢٠/‬ﻡ(‪،‬‬ ‫ﺍﻟﺤﺮﻭﺏ ﺩﻭﻥ ﺃﺣﻜﺎﻡ ﺍﻟﺪﻳﻦ)‪.(٤‬‬ ‫‪6 ١٨٣‬دة ا *ل ‪ <6n‬ا ‪K)6‬‬ ‫ﻭﺧﻠﻘﻬﻢ‪ .‬ﻗﺎﻟﺖ‬ ‫ﻭﺧﻠﻘﻬﻢ ‬ ‫ﺗﻜﻠﻢ ﺑﻌﺾ ﺍﻟﻔﻘﻬﺎﺀ ﻓﻲ ﻫﺬﺍ ﻋﻠﻰ ﻗﺪﺭ ﺣﺪﺳﻬﻢ ‬ ‫ﺍﻷﺷﻌﺮﻳﺔ‪ :‬ﻗﺪ ﻋﺮﻑ ﺍﻟﺮﺳﻮﻝ ﺍﷲ ‪ ، 8‬ﻭﻋﺮﻑ ﺩﻳﻨﻪ ﺍﻟﺬﻱ ﻳﺨﺼﻪ ﻗﺒﻞ ﻣﺒﻌﺜﻪ‪،‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﻧﻌﻴﻢ ﻓﻲ »ﺣﻠﻴﺔ ﺍﻷﻭﻟﻴﺎﺀ« )‪ (٢٧ :١٠‬ﻣﻦ ﺣﺪﻳﺚ ﺃﺑﻲ ﺃﻣﺎﻣﺔ ﺍﻟﺒﺎﻫﻠﻲ‪ ،‬ﻭﺇﺳﻨﺎﺩﻩ ﺿﻌﻴﻒ‬ ‫ﻷﺟﻞ ﻋﻔﻴﺮ ﺑﻦ ﻣﻌﺪﺍﻥ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﺤﺪﻳﺚ ﻳﺘﻘﻮﻯ ﺑﻐﻴﺮ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﺸﻮﺍﻫﺪ ﻣﻨﻬﺎ ﻣﺎ ﺃﺧﺮﺟﻪ ﺍﻟﺤﺎﻛﻢ ﻓﻲ‬ ‫»ﺍﻟﻤﺴﺘﺪﺭﻙ« )‪ (٤ :٢‬ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻣﺴﻌﻮﺩ‪ .‬ﻭﺫﻛﺮﻩ ﺍﻟﻤﻨﺬﺭﻱ ﻓﻲ »ﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻫﻴﺐ« )‪.(١٠ :٣‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪ :‬ﺍﻟﺪﻟﻴﻞ ﻭﺍﻟﺒﺮﻫﺎﻥ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٢٧٠‬‬ ‫‬‫)‪ (٢‬ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٧‬‬ ‫)‪ (٣‬ﻭﻫﻮ ﺛﺎﺑﺖ ﻓﻲ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪ ،(٤٠٠‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٤٧٤٧‬ﻭﺍﻟﻨﺴﺎﺋﻲ ﻓﻲ ﺍﻟﺴﻨﻦ‬ ‫ﺍﻟﻜﺒﺮﻯ )‪ (١١٦٣٨‬ﻣﻦ ﺣﺪﻳﺚ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ‪.‬‬ ‫)‪ (٤‬ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٨‬‬ ‫‪321‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺃﺻﻞ ﺍﻟﻌﺪﻝ ﺍﻹﻟﻬﻲ‬ ‫ﻭﺫﻟﻚ ﺃﻧﻪ ﺃﻣﺮ ﻭﺍﻗﻊ ﺇﻟﻴﻪ ﻓﻲ ﻗﻠﺒﻪ ﻣﻦ ﻗﺒﻞ ﺍﷲ ‪ 8‬ﻓﺼﺎﻧﻪ ﺑﻪ ﺣﺘﻰ ﺟﺎﺀﻩ ﺍﻟﺤﻖ ﻓﻲ‬ ‫ﻏﺎﺭ ﺣﺮﺍﺀ‪ ،‬ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻴﻪ ﻗﻮﻝ ﻋﺎﺋﺸﺔ ﺃﻡ ﺍﻟﻤﺆﻣﻨﻴﻦ ‪» : #‬ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﮊ‬ ‫ﻳﺘﺤﻨﺚ ﻓﻲ ﻏﺎﺭ ﺣﺮﺍﺀ ﺃﻳﺎﻡ ﺭﺟﺐ ﺃﺗﺎﻩ ﺍﻟﺤﻖ ﻭﻫﻮ ﺑﻐﺎﺭ ﺣﺮﺍﺀ«‪ .‬ﻭﻗﺎﻟﺖ ﺍﻟﻤﻌﺘﺰﻟﺔ‪:‬‬ ‫ﺃﻣﺮ ﺃﺩﺭﻛﻪ ﺑﻌﻘﻠﻪ ﻣﻦ ﻣﻌﺮﻓﺔ ﺗﻮﺣﻴﺪ ﺭﺑﻪ‪ ،‬ﻭﻣﺎ ﻳﻘﺘﻀﻲ ﺍﻟﻌﻘﺪ ﻣﻦ ﻣﻔﺮﻭﺿﺎﺗﻪ‪ .‬ﻭﻗﺎﻝ‬ ‫ﺑﺎﻟﻮﻗﻒ ﺃﻫﻞ ﺍﻟﻮﻗﻒ‪.‬‬ ‫ﺟﻤﻴﻌﺎ‪ ،‬ﻟﻜﻨﻬﻢ ﻟﻢ ﻳﻘﻄﻌﻮﺍ ﻋﻠﻰ ﺃﺣﺪﻫﻤﺎ‪ ،‬ﻭﻗﻄﻊ‬ ‫‬‫ﻭﺃﺟﺎﺯ ﺍﻵﺧﺮﻭﻥ ﺍﻷﻣﺮﻳﻦ‬ ‫ﺁﺧﺮﻭﻥ ﺃﻧﻪ ﺫﺍﻕ ﺍﻹﻳﻤﺎﻥ ﺑﺪﻟﻴﻞ ﻗﻮﻝ ﺍﷲ ‪﴾ ` _ ^ ﴿ : 8‬‬ ‫]ﺍﻟﻀﺤﻰ‪ ،[٧ :‬ﻭﻳﻘﻮﻝ ‪] ﴾ . - , + * ) ( ﴿ : 8‬ﺍﻟﺸﻮﺭﻯ‪.(١)[٥٢ :‬‬ ‫ﻭﻳﺬﻛﺮ ﻣﺤﻤﺪ ﺑﻦ ﻣﺤﺒﻮﺏ ‪ : 5‬ﺃﻧﻪ ﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﺇﻥ ﺍﻷﻧﺒﻴﺎﺀ ﻏﻴﺮ‬ ‫ﻣﺴﻠﻤﻴﻦ‪ ،‬ﻷﻧﻬﻢ ﺃﻧﺒﻴﺎﺀ ﺍﷲ ﻟﻢ ﻳﺰﺍﻟﻮﺍ ﻋﻨﺪ ﺍﷲ ﻣﺴﻠﻤﻴﻦ‪ ،‬ﻭﻫﻢ ﻟﻪ ﺃﻭﻟﻴﺎﺀ‪ .‬ﻭﻻ‬ ‫ﻛﻔﺎﺭﺍ‪ ،‬ﻭﻫﻢ ﺃﺻﻔﻴﺎﺀ‬ ‫ﻳﺴﻊ ﺃﺣﺪ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﺃﻧﺒﻴﺎﺀ ﺍﷲ ﻭﺭﺳﻠﻪ ﻛﺎﻧﻮﺍ ﻋﻨﺪ ﺍﷲ ‬ ‫ﺍﷲ ﻗﺒﻞ ﺃﻥ ﻳﺨﻠﻘﻬﻢ‪ .‬ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪b a ` _ ^ ] \ ﴿ :‬‬ ‫‪] ﴾ k j i h ❁ f e d c‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ [٣٤ ،٣٣ :‬ﺻﻔﻮﺗﻪ‬ ‫ﺇﻳﺎﻫﻢ ﻗﺒﻞ ﺃﻥ ﻳﺨﻠﻘﻬﻢ‪ .‬ﻭﺃﻣﺎ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﻟﻰ ﻟﻠﻨﺒﻲ ﮊ ‪[ Z Y ﴿ :‬‬ ‫\ ❁ ^ _ ` ﴾ ]ﺍﻟﻀﺤﻰ‪ [٧ ،٦ :‬ﻳﻌﻨﻲ ﺑﺬﻟﻚ ﺿﺎﻻ ﻋﻦ ﺍﻟﻨﺒﻮﺓ‬ ‫ﻟﻢ ﺗﺄﺗﻪ ﺑﻌﺪ‪.‬‬ ‫ﻭﻛﺬﻟﻚ ﻓﻲ ﻗﺼﺔ ﻣﻮﺳﻰ ﻭﻓﺮﻋﻮﻥ‪ ،‬ﺇﺫ ﻗﺎﻝ ﻟﻤﻮﺳﻰ‪Ñ Ð Ï Î ﴿ :‬‬ ‫‪﴾Þ Ý Ü Û Ú Ù Ø ❁ Ö Õ Ô Ó Ò‬‬ ‫]ﺍﻟﺸﻌﺮﺍﺀ‪ .[١٩ ،١٨ :‬ﻗﺎﻝ ﻣﻮﺳﻰ ‪ ‰‬ﻟﻔﺮﻋﻮﻥ‪] ﴾ & % $ # " ﴿ :‬ﺍﻟﺸﻌﺮﺍﺀ‪[٢٠ :‬‬ ‫ﻳﻌﻨﻲ ﻣﻦ ﺍﻟﻨﺒﻮﺓ)‪ .(٢‬ﻭﻫﺬﺍ ﻳﻌﻨﻲ ﺃﻥ ﺍﻷﻧﺒﻴﺎﺀ ﻏﻴﺮ ﻣﺬﻧﺒﻴﻦ ﻗﺒﻞ ﺍﻟﺮﺳﺎﻟﺔ‪.‬‬ ‫)‪ (١‬ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪ :‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٦٢‬ ‪.٦٣‬‬ ‫)‪ (٢‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٥‬ﺹ ‪ ٩٨‬ ‪.٩٩‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪322‬‬ ‫‪ ١٨٤‬دﻻ‪ = < ; : 9‬ﺍﻹﺳﺮﺍﺀ‪.[٨٨ :‬‬ ‫ﻭﻗﺪ ﺻﺤﺖ ﺭﺳﺎﻟﺘﻪ ﮊ ﺑﺎﻟﻤﻌﺠﺰ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻓﺎﺗﺒﻌﻪ ﻣﺘﺒﻌﻮﻥ‪ ،‬‬ ‫ﻭﻛﺬﺑﻪ‬ ‫ﻣﻜﺬﺑﻮﻥ‪ ،‬ﻓﻠﻤﺎ ﻟﻢ ﻳﻘﺪﺭﻭﺍ ﻋﻠﻰ ﺟﻮﺍﺑﻪ‪ ،‬ﻭﺑﺬﻟﻮﺍ ﻓﻴﻪ ﺍﻷﻣﻮﺍﻝ ﻭﺍﻷﻧﻔﺲ‪ ،‬ﻓﺄﻋﺠﺰﻫﻢ‬ ‫)‪ (١‬ﺍﺑﻦ ﺃﺑﻲ ﺷﻴﺒﺔ‪ :‬ﻣﺼﻨﻔﻪ‪ ،‬ﺣﺪﻳﺚ ‪.٣٨٧/٧ ،٣٦٨٥٥‬‬ ‫)‪ (٢‬ﺣﺪﻳﺚ ﺷﺎﺓ ﺃﻡ ﻣﻌﺒﺪ ﺭﻭﺍﻩ ﺍﻟﺤﺎﻛﻢ ﻓﻲ ﺍﻟﻤﺴﺘﺪﺭﻙ ﻋﻦ ﺣﺒﻴﺶ ﺑﻦ ﺧﻮﻳﻠﺪ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻬﺠﺮﺓ‪،‬‬ ‫ﺣﺪﻳﺚ ‪ .١٠/٣ ،٤٢٧٤‬ﻭﺭﻭﺍﻩ ﺍﻟﻄﺒﺮﺍﻧﻲ ﻓﻲ ﺍﻟﻜﺒﻴﺮ ﻋﻦ ﺣﺒﻴﺶ‪ ،‬ﺣﺪﻳﺚ ‪.٤٨/٤ ،٣٦٠٥‬‬ ‫)‪ (٣‬ﻗﺼﺔ ﺗﺴﺒﻴﺢ ﺍﻟﺤﺼﻰ ﺭﻭﺍﻫﺎ ﺍﻟﺒﺰﺍﺭ ﻓﻲ ﻣﺴﻨﺪﻩ ﻋﻦ ﺃﺑﻲ ﺫﺭ‪ ،‬ﺣﺪﻳﺚ ‪ .٤٣١/٩ ،٤٠٤٠‬ﻭﺍﻟﻄﺒﺮﺍﻧﻲ‬ ‫ﻓﻲ ﺍﻟﻤﻌﺠﻢ ﺍﻷﻭﺳﻂ ﻋﻦ ﺃﺑﻲ ﺫﺭ‪ ،‬ﺣﺪﻳﺚ ‪.٥٩/٢ ،١٢٤٣‬‬ ‫)‪ (٤‬ﺇﺟﺎﺑﺔ ﺍﻟﺸﺠﺮﺓ ﻟﻢ ﻧﺠﺪ ﻣﻦ ﺫﻛﺮ ﻫﺬﻩ ﺍﻟﺤﺎﺩﺛﺔ‪.‬‬ ‫)‪ (٥‬ﻭﺭﺩﺕ ﻗﺼﺔ ﺍﻟﺸﺎﺓ ﺍﻟﻤﺴﻤﻮﻣﺔ ﺑﺄﻟﻔﺎﻅ ﻭﻣﻌﺎﻥﻋﺪﺓ ﺫﻛﺮﻫﺎ ﺍﻟﻬﻴﺜﻤﻲ ﻓﻲ ﻣﺠﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ‪،٢٩١/٦‬‬ ‫‪ ٢٩٥/٨‬ ‪ .٢٩٦‬ﻭﺍﻟﺤﺎﻛﻢ ﻓﻲ ﺍﻟﻤﺴﺘﺪﺭﻙ‪ ،‬ﺣﺪﻳﺚ ‪.١٢٢/٤ ،٧٠٩٠‬‬ ‫)‪ (٦‬ﻭﺭﺩﺕ ﻋﺪﺓ ﺭﻭﺍﻳﺎﺕ ﺗﺬﻛﺮ ﺃﻥ ﺍﻟﻨﺒﻲ ﺩﻋﻲ ﺇﻟﻰ ﻃﻌﺎﻡ ﻗﻠﻴﻞ ﻓﻜ ﺜﺮﻩ ﺍﷲ ﻋﻠﻰ ﻳﺪﻳﻪ‪ ،‬ﻭﺃﻛﻞ ﻣﻨﻪ ﻫﻮ‬ ‫ﻭﺃﺻﺤﺎﺑﻪ‪ ،‬ﻭﻗﺪ ﺫﻛﺮﻫﺎ ﺍﻟﻬﻴﺜﻤﻲ ﻓﻲ ﻣﺠﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ‪ ٣٠٧/٨‬ ‪.٣١٠‬‬ ‫)‪ (٧‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٤٤٥‬ ‪.٤٧٠‬‬ ‫)‪ (٨‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٥٣‬‬ ‫‪325‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺃﺻﻞ ﺍﻟﻌﺪﻝ ﺍﻹﻟﻬﻲ‬ ‫ﺣﺘﻰ ﺑﺬﻟﻮﺍ ﻓﻴﻪ ﻣﻬﺞ ﺃﻧﻔﺴﻬﻢ ﻋﻠﻰ ﺇﻃﻔﺎﺀ ﻧﻮﺭﻩ ﻭﺣﺎﺭﺑﻮﻩ‪ ،‬ﻭﺣﺎﺭﺑﻬﻢ ﺑﻤﻦ ‪‬‬ ‫ﺻﺪﻗﻪ‬ ‫ﺣﺘﻰ ﺃﻇﻬﺮ ﺍﷲ ﺩﻳﻨﻪ ﻭﺗﻤﺖ ﻛﻠﻤﺘﻪ‪ ،‬ﻭﺃﻛﻤﻞ ﺩﻳﻨﻪ ﮊ ﻛﻤﺎ ﺑ ﻠﻎ ﺭﺳﺎﻟﺔ ﺭﺑﻪ ﻭﺟﺎﻫﺪ‬ ‫ﻓﻲ ﺳﺒﻴﻠﻪ ﺣﺘﻰ ﺃﺗﺎﻩ ﺍﻟﻴﻘﻴﻦ)‪.(١‬‬ ‫ﻓﺄﻣﺎ ﻣﻌﺠﺰ ﺍﻟﻘﺮﺁﻥ ﻓﻜﻔﺎﻳﺔ ﻓﻴﻪ ﺇﺟﻤﺎﻉ ﺍﻷﻣﺔ ﻣﻦ ﺍﻵﻓﺎﻕ ﺃﻥ ﺍﻟﺬﻱ ﺑﻌﺚ ﺑﺘﻬﺎﻣﺔ‬ ‫ﻓﻲ ﻣﻜﺔ ﻭﺃﺗﻰ ﺑﻬﺬﺍ ﺍﻟﻘﺮﺁﻥ ﻫﻮ ﻣﺤﻤﺪ ﮊ ‪ ،‬ﻭﺃﻧﻪ ﺭﺳﻮﻝ ﻣﻦ ﺍﷲ‪ ،‬ﻭﻻ ﻳﺠﺘﻤﻊ ﺃﻫﻞ‬ ‫ﺍﻵﻓﺎﻕ ﺇﻻ ﻋﻠﻰ ﺍﻟﺼﻮﺍﺏ‪ ،‬ﻓﺪﻝ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﺻﺤﺔ ﻧﺒﻮﺓ ﻣﺤﻤﺪ ﮊ )‪.(٢‬‬ ‫ﻭﺍﻟﻘﺮﺁﻥ ﺩﻟﻴﻞ ﺑﻨﻔﺴﻪ‪ ،‬ﻣﻌﺠﺰ ﺑﻌﺠﻴﺐ ﻧﻈﻤﻪ‪ ،‬ﻻ ﻳﻘﺪﺭ ﺍﻟﺨﻠﻖ ﻋﻠﻰ ﺃﻥ ﻳﺄﺗﻮﺍ‬ ‫ﻗﻮﻣﺎ ﻛﺎﻧﻮﺍ ﺍﻟﻐﺎﻳﺔ ﻓﻲ ﺍﻟﻔﺼﺎﺣﺔ‪ ،‬ﻭﺍﻟﻌﻠﻢ ﺑﺎﻟﻠﻐﺔ‪،‬‬ ‫ﺑﻤﺜﻠﻪ؛ ﻷﻥ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﺟﺎﺀ ﺑﻪ ‬ ‫ﻭﺍﻟﻤﻌﺮﻓﺔ ﺑﺄﺟﻨﺎﺱ ﺍﻟﻜﻼﻡ‪ :‬ﺟﻴﺪﻩ ﻭﺭﺩﻳﺌﻪ‪ .‬ﻓﺸﺘﻢ ﺁﺑﺎﺋﻬﻢ ﻭﺃﺳﻼﻓﻬﻢ‪ ،‬ﻭﻗﺒ‪‬ﺢ‬ ‫ﺃﺩﻳﺎﻧﻬﻢ‪ ،‬ﻭﺿ ‪‬ﻌﻒ ﺍﺧﺘﻴﺎﺭﻫﻢ‪ ،‬ﻭﻫﻢ ﺃﻫﻞ ﺍﻷﻧﻔﺔ ﻭﺍﻟﺨﻴﻼﺀ ﻭﺍﻟﻌﺼﺒﻴﺔ‪ .‬ﻭﻗﺮﻋﻬﻢ‬ ‫ﺑﺎﻟﻌﺠﺰ ﺃﻥ ﻳﺄﺗﻮﺍ ﺑﻤﺜﻠﻪ‪ ،‬ﻭﻣﻜﻨﻬﻢ ﻣﻦ ﺍﻟﻔﺤﺺ ﻭﺍﻟﺒﺤﺚ ﻭﺍﻻﺧﺘﻴﺎﺭ‪ ،‬ﻭﺃﻣﻬﻠﻬﻢ‬ ‫ﻟﻤﺪﺓ ﻃﻮﻳﻠﺔ‪ ،‬ﻭﺃﻋﻠﻤﻬﻢ ﻓﻲ ﺇﺗﻴﺎﻧﻬﻢ ﺑﻤﺜﻞ ﺍﻟﺬﻱ ﺃﺗﻰ ﺑﻪ‪ ،‬ﻓﻲ ﺣﺴﻨﻪ ﻭﻧﻈﻤﻪ‬ ‫ﻣﺎ ﻳﻮﺟﺐ ﺇﺣﻘﺎﺭﻫﻢ‪ ،‬ﻭﺇﺑﻄﺎﻝ ﻗﻮﻟﻬﻢ‪ ،‬ﻓﺒﺬﻟﻮﺍ ﻓﻲ ﺇﻃﻔﺎﺀ ﻧﻮﺭﻩ‪ ،‬ﻭﺩﺣﺾ ﺣﺪﺗﻪ‬ ‫ﺃﻣﻮﺍﻟﻬﻢ ﻭﺃﻧﻔﺴﻬﻢ‪ ،‬ﺁﺑﺎﺀﻫﻢ ﻭﺃﺑﻨﺎﺀﻫﻢ‪ .‬ﻭﻟﻢ ﻳﻌﺎﺭﺿﻮﺍ ﺑﻤﺎ ﺍﺣﺘﺞ ﺑﻪ ﻋﻠﻴﻬﻢ ﻣﻦ‬ ‫ﻓﺼﺢ ﺑﻬﺬﺍ ﻟﻮ ﺃﻧﻬﻢ‬ ‫‪‬‬‫ﻛﺘﺎﺏ ﺭﺑﻪ ﺑﺄﺭﺟﻮﺯﺓ ﺃﻭ ﺑﻘﺼﻴﺪﺓ‪ ،‬ﻭﻻ ﺑﺨﻄﺒﺔ ﻭﻻ ﺭﺳﺎﻟﺔ‪،‬‬ ‫ﻗﺪﺭﻭﺍ ﻋﻠﻰ ﺫﻟﻚ ﻣﺎ ﺗﺮﻛﻮﻩ ﺇﻟﻰ ﺑﺬﻝ ﺍﻷﻣﻮﺍﻝ ﻭﺍﻷﻧﻔﺲ‪.‬‬ ‫ﻭﺯﻋﻢ ﻗﻮﻡ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﻼﻡ‪ :‬ﺃﻥ ﺍﻟﺤﺠﺔ ﻓﻲ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺇﻧﻤﺎ ﻫﻮ ﺑﻤﺎ ﻓﻴﻪ ﻣﻦ‬ ‫ﺍﻷﺧﺒﺎﺭ ﻋﻦ ﺍﻟﻐﻴﻮﺏ‪ ،‬ﻭﺃﻥ ﺍﷲ ﺟﻞ ﺫﻛﺮﻩ ﻣﻨﻊ ﺍﻟﻌﺮﺏ‪ ،‬ﻭﺻﺮﻓﻬﻢ ﻋﻦ ﻣﻌﺎﺭﺿﺘﻪ‪،‬‬ ‫ﺇﻻ ﺃﻧﻪ ﻓﻲ ﻧﻔﺴﻪ ﻣﻌﺠﺰ‪.‬‬ ‫ﺃﻣﺎ ﺍﻟﻘﻄﺐ ﺃﻃﻔﻴﺶ ﻓﻴﺮﻯ ﺃﻥ ﺍﻹﻋﺠﺎﺯ ﺑﺎﻹﻳﺠﺎﺯ‪ ،‬ﻭﺍﻟﺒﻼﻏﺔ ﻭﺍﻟﺒﻴﺎﻥ ﻭﺍﻟﻔﺼﺎﺣﺔ‪،‬‬ ‫ﻭﺑﻌﺪﻡ ﻛﻼﻝ ﻗﺎﺭﺋﻪ ﻭﻣﻠﻞ ﻣﺴﺘﻤﻌﻪ‪ ،‬ﻭﺑﺨﺮﻕ ﺍﻟﻌﺎﺩﺓ ﻓﻲ ﻧﻈﻤﻪ‪ ،‬ﻭﺑﺎﻹﺧﺒﺎﺭ ﺑﺎﻟﻐﻴﺐ‪،‬‬ ‫)‪ (١‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٤٤٤‬ ‪.٤٤٥‬‬ ‫)‪ (٢‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٤٤٨‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪326‬‬ ‫ﻋﻠﻮﻣﺎ ﻟﻢ ﻳﺠﻤﻌﻬﺎ ﻏﻴﺮﻩ ﻣﻦ ﺣﻼﻝ ﻭﺣﺮﺍﻡ ﻭﻣﻮﺍﻋﻆ‬ ‫‬‫ﻭﺑﺄﺧﺒﺎﺭ ﻣﻦ ﻣﻀﻰ‪ ،‬ﻭﺑﺠﻤﻌﻪ‬ ‫ﻭﺃﻣﺜﺎﻝ‪ ،‬ﻭﻟﺼﺮﻑ ﺍﻟﻬﻤﺔ ﻋﻦ ﻣﻌﺎﺭﺿﺘﻪ‪ ،‬ﻭﻋﺎﺭﺿﻪ ﻗﻠﻴﻞ ﻓﺎﻓﺘﻀﺤﻮﺍ)‪.(١‬‬ ‫ﻭﻳﺴﺘﻌﺮﺽ ﺍﻟﺸﻘﺼﻲ ﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ ﺍﻟﺘﻲ ﺃﺛﺎﺭﻫﺎ ﺍﻟﻤﻨﻜﺮﻭﻥ ﻭﻳﺮﺩ ﻋﻠﻴﻬﺎ‪،‬‬ ‫ﻭﻣﻨﻬﺎ‪:‬‬ ‫ﺃﻃﻌﻦ ﺑﻌﺾ ﺍﻟﻤﻠﺤﺪﻳﻦ ﻓﻲ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻧﺠﺪ ﺍﻹﻧﺴﺎﻥ ﻳﻘﺪﺭ ﺃﻥ ﻳﻘﻮﻝ‪:‬‬ ‫ﺍﻟﺤﻤﺪ ﷲ ﻣﻨﻔﺮﺩﺓ‪ ،‬ﻭﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﻦ ﻣﻨﻔﺮﺩﺓ‪ ،‬ﻭﻛﺬﻟﻚ ﻛﻞ ﻟﻔﻆ ﻣﻦ ﺍﻟﻘﺮﺁﻥ‪،‬‬ ‫ﻓﺈﺫﺍ ﻛﺎﻥ ﻳﻤﻜﻨﻪ ﺃﻥ ﻳﺄﺗﻲ ﺑﻤﺜﻞ ﻫﺬﻩ ﺍﻷﻟﻔﺎﻅ ﻣﻨﻔﺮﺩﺍﺕ ﻓﻘﺪ ﺻﺢ ﻟﻪ ﺍﻟﻘﺪﺭﺓ‬ ‫ﻗﺎﺩﺭﺍ ﻋﻠﻴﻪ‪ ،‬ﻓﻤﺎ ﺍﻟﺬﻱ ﻳﻤﻨﻌﻪ ﻣﻦ ﺣﻤﻠﻬﺎ‪.‬‬ ‫ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺇﻧﻪ ﻛﺎﻥ ‬ ‫ﺏﺯﻋﻢ ﺑﻌﺾ ﺍﻟﺠﻬﺎﻝ ﻣﻤﻦ ﻳﺪﻋﻲ ﻋﻠﻢ ﺍﻟﻠﻐﺔ ﻭﺍﻟﻔﺼﺎﺣﺔ‪ ،‬ﺇﺫﺍ ﻗﺮﺋﺖ ﺑﻴﻦ ﻳﺪﻳﻪ‬ ‫ﺍﻵﻳﺔ ﺃﻭ ﺍﻟﺴﻮﺭﺓ ﻣﻦ ﺍﻟﻘﺮﺁﻥﺃﻥ ﻳﻌﺎﺭﺿﻬﺎ ﺑﺄﺷﻌﺎﺭ ﻣﺆﻟﻔﺔ‪.‬‬ ‫ﻭﻳﺮﺩ ﻋﻠﻴﻪ ﺍﻟﺸﻘﺼﻲ ﺃﻥ ﺍﻟﺬﻱ ﻳﺪﻝ ﻋﻠﻰ ﺟﻬﻠﻪ ﺃﻥ ﻣﺎ ﻓﻌﻠﻪ ﻟﻮ ﻛﺎﻥ ﻣﻤﻦ ﻳﺘﻌﻠﻖ‬ ‫ﺑﻪ ﻟﺴﺒﻖ ﺇﻟﻴﻪ ﺍﻟﻘﻮﻡ ﺍﻟﺬﻳﻦ ﺃﻭﺭﺩ ﻋﻠﻴﻬﻢ ﺍﻟﺮﺳﻮﻝ ﮊ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻓﻬﻢ ﻛﺎﻧﻮﺍ ﺃﻋﻠﻢ‬ ‫ﺑﺎﻟﻠﻐﺔ‪ ،‬ﻭﺃﻗﺪﺭ ﻋﻠﻰ ﺍﻟﻜﻼﻡ ﺍﻟﻤﻨﻈﻮﻡ ﺍﻟﺒﻠﻴﻎ ﺍﻟﻔﺼﻴﺢ‪ .‬ﻓﻠﻤﺎ ﺗﺮﻛﻮﺍ ﺫﻟﻚ‪ ،‬ﻭﻗﺼﺪﻭﺍ‬ ‫ﺇﻟﻰ ﺍﻟﺤﺮﺏ ﺍﻟﺘﻲ ﺗﺄﺗﻲ ﻋﻠﻰ ﺍﻷﻧﻔﺲ ﻭﺍﻷﻣﻮﺍﻝ‪ ،‬ﻷﻧﻬﻢ ﻋﺠﺰﻭﺍ ﻋﻨﻪ)‪.(٢‬‬ ‫ﺝﻟﻮ ﻛﺎﻧﺖ ﺍﻟﻌﺮﺏ ﻗﺪ ﻋﺎﺭﺿﺘﻪ ﺑﻤﺜﻞ ﺍﻟﺬﻱ ﺃﺗﻰ ﺑﻪ‪ ،‬ﻓﺄﺑﻄﻠﺖ ﺣﺠﺘﻪ ﻻﺷﺘﻬﺮ‬ ‫ﺫﻟﻚ‪ ،‬ﻭﻟﻜﺎﻥ ﺃﺣﻖ ﺑﺎﻟﻈﻬﻮﺭ ﻟﺸﻬﺮﺗﻪ‪ ،‬ﻭﻋﻈﻢ ﺍﻟﺨﻄﺐ ﻓﻴﻪ ﻣﻦ ﺳﺎﺋﺮ ﻣﺎ ﻇﻬﺮ‬ ‫ﻷﻧﻪ ﺃﻏﺮﺏ ﻭﺃﻋﺠﺐ ﻭﺃﻗﻄﻊ ﻭﺃﺷﻨﻊ)‪.(٣‬‬ ‫ﺃﻳﻀﺎ ﺍﺑﻦ ﺑﺮﻛﺔ ﻓﻲ ﻛﺘﺎﺑﻪ »ﺍﻟﺠﺎﻣﻊ«‪،‬‬ ‫ﻭﻏﻴﺮﻫﺎ ﻣﻦ ﺍﻟﺸﺒﻬﺎﺕ ﺍﻟﺘﻲ ﻳﻮﺭﺩﻫﺎ ‬ ‫ﻭﻳﺮﺩ ﻋﻠﻴﻬﺎ)‪.(٤‬‬ ‫)‪ (١‬ﺃﻃﻔﻴﺶ‪ :‬ﺍﻟﺬﻫﺐ ﺍﻟﺨﺎﻟﺺ‪ ،‬ﺹ ‪ ٢١‬ ‪.٢٢‬‬ ‫)‪ (٢‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ١٩٥‬ ‪.١٩٦‬‬ ‫)‪ (٣‬ﺍﺑﻦ ﺑﺮﻛﺔ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٥٣‬‬ ‫)‪ (٤‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٥٨‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬ ‫‪327‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺃﺻﻞ ﺍﻟﻌﺪﻝ ﺍﻹﻟﻬﻲ‬ ‫‪ ١٨٨‬ا ' ‪ 8‬اﻷ‪86J‬ء وا 'ﻼ‪Da‬‬ ‫ﻳﻀﻊ ﺍﻟﻘﻄﺐ ﺃﻃﻔﻴﺶ ﺍﻹﻳﻤﺎﻥ ﺑﺎﻟﻤﻼﺋﻜﺔ ﺗﺤﺖ ﺍﻟﺸﺮﻁ ﺃﻭ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ ﻣﻦ‬ ‫ﻛﻤﺎﻝ ﺍﻟﺘﻮﺣﻴﺪ)‪.(١‬‬ ‫ﻭﻳﻌﺪ ﺍﻹﻳﻤﺎﻥ ﺑﺎﻟﻤﻼﺋﻜﺔ ﺃﺻﻞ ﻣﻦ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﺍﻟﺴﺘﺔ ﺍﻟﺘﻲ ﻭﺭﺩﺕ ﻓﻲ ﺣﺪﻳﺚ‬ ‫‬ ‫ﺍﻟﻨﺒﻲ ﮊ ﻟﺠﺒﺮﻳﻞ ﻋﻦ ﻣﻌﻨﻰ ﺍﻹﻳﻤﺎﻥ‪ .‬ﻭﻳﺠﺐ ﺍﻻﻋﺘﻘﺎﺩ ﺑﻮﺟﻮﺩﻫﻢ‪ ،‬ﻭﺃﻧﻬﻢ ﺃﻭﻟﻴﺎﺀ‬ ‫ﺍﷲ‪ .‬ﻭﺃﻣﺎ ﻣﻌﺮﻓﺔ ﺟﺒﺮﻳﻞ ‪ ‰‬ﺑﺎﻟﻘﺼﺪ ﻭﻣﻌﺮﻓﺔ ﺍﺳﻤﻪ‪ ،‬ﻭﻣﻌﺮﻓﺔ ﻧﺰﻭﻟﻪ ﺑﺎﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ‬ ‫ﻗﺼﺪﺍ ﻭﺍﻋﺘﻘﺎ ﺩﺍ)‪.(٢‬‬ ‫ﻭﺍﺟﺒﺎ ‬ ‫‬‫ﻋﻠﻰ ﻣﺤﻤﺪ ‪ ، ‰‬ﻓﺈﻥ ﺃﻫﻞ ﺍﻟﺪﻋﻮﺓ ﻳﺮﻭﻥ ﺍﻹﻳﻤﺎﻥ ﺑﺬﻟﻚ‬ ‫ﻭﻳﺬﻛﺮ ﻋﻤﺮ ﺑﻦ ﺟﻤﻴﻊ ﺃﻥ ﻋﻠﻴﻨﺎ »ﺃﻥ ﻧﻌﻠﻢ ﺃﻥ ﷲ ﺟﻤﻠﺔ ﺍﻟﻤﻼﺋﻜﺔ‪ ،‬ﻭﻧﻘﺼﺪ‬ ‫ﺇﻟﻰ ﺟﺒﺮﻳﻞ ‪ ، ‰‬ﻭﻧﻮﺍﻟﻴﻪ‪ ،‬ﻭﻧﻌﻠﻢ ﺃﻧﻪ ﺭﺳﻮﻝ ﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﻦ ﺇﻟﻰ ﻣﺤﻤﺪ ﮊ ﺟﺎﺀﻩ‬ ‫ﺑﺎﻟﺪﻳﻦ ﻭﺍﻟﻘﺮﺁﻥ ﻭﺍﻹﺳﻼﻡ‪ ...‬ﻭﻳﺴﺘﺤﺐ ﻣﻌﺮﻓﺔ ﺃﺣﺪ ﻭﻋﺸﺮﻳﻦ ﻣﻦ ﺍﻟﻤﻼﺋﻜﺔ ﺃﺭﺑﻌﺔ‬ ‫ﻣﻨﻬﻢ ﻳﺨﺘﻠﻔﻮﻥ ﻋﻠﻰ ﺍﺑﻦ ﺁﺩﻡ ﺑﻴﻦ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ‪ ،‬ﻭﺍﺛﻨﺎﻥ ﻣﺰﻛﻴﺎﻥ ﻷﻋﻤﺎﻝ ﺑﻨﻲ‬ ‫ﺁﺩﻡ‪ ،‬ﻭﺛﻤﺎﻧﻴﺔ ﺣﻤﻠﺔ ﺍﻟﻌﺮﺵ‪ ،‬ﻭﺭﺿﻮﺍﻥ ﺧﺎﺯﻥ ﺍﻟﺠﻨﺔ‪ ،‬ﻭﻣﺎﻟﻚ ﺧﺎﺯﻥ ﺍﻟﻨﺎﺭ‪،‬‬ ‫ﻭﺟﺒﺮﻳﻞ ﻭﻣﻴﻜﺎﺋﻴﻞ ﻭﺇﺳﺮﺍﻓﻴﻞ ﻭﻋﺰﺭﺍﺋﻴﻞ‪ ،‬ﻭﺍﻟﻠﻮﺡ ﺍﻟﻤﺤﻔﻮﻅ‪ ،‬ﻭﻣﻠﻚ ﺍﻹﻟﻬﺎﻡ«)‪.(٣‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺃﺻﻞ ﺍﻟﻤﻼﺋﻜﺔ ﻣﻊ ﺃﺻﻞ ﺍﻹﻳﻤﺎﻥ ﺑﺎﻟﺮﺳﻞ‪ ،‬ﻭﻫﻢ‬ ‫‬‫ﻭﻗﺪ ﺑﺤﺚ‬ ‫ﺃﻳﻀﺎ ﺿﻤﻦ ﻣﻈﺎﻫﺮ ﺍﻟﻌﺪﻝ ﺍﻹﻟﻬﻲ‪ .‬ﺇﺫ ﺇﻥ ﺍﻹﻳﻤﺎﻥ ﺑﻬﻢ ﻳﻘﺘﻀﻲ ﻣﺮﺍﻗﺒﺔ‬ ‫ﻳﻀﻌﻮﻧﻪ ‬ ‫ﺍﻟﻨﻔﺲ ﻭﻣﺤﺎﺳﺒﺘﻬﺎ‪ .‬ﻳﻘﻮﻝ ﺗﻌﺎﻟﻰ‪W V ❁ T S ❁ Q P O ﴿ :‬‬ ‫‪] ﴾ X‬ﺍﻻﻧﻔﻄﺎﺭ‪ ١٠ :‬ ‪.[١٢‬‬ ‫ﻓﺎﻹﻧﺴﺎﻥ ﻣﺤﺎﺳﺐ ﻭﻣﺮﺍﻗﺐ ﻣﻦ ﻣﻼﺋﻜﺔ ﺍﷲ‪ ،‬ﻓﺘﺴﺠﻞ ﻋﻠﻴﻪ ﺃﻋﻤﺎﻟﻪ‪ ،‬ﻓﺈﺫﺍ ﺁﻣﻦ‬ ‫ﺑﻬﻢ ﺁﻣﻦ ﺑﺄﻥ ﻛﻞ ﺧﻠﺠﺎﺕ ﻧﻔﺴﻪ ﻣﺮﺍﻗﺒﺔ‪ ،‬ﻟﻦ ﻳﺨﻔﻰ ﻋﻦ ﻋﺪﻟﻪ ﺗﻌﺎﻟﻰ ﺷﻴ ﺌﺎ‪ ،‬ﻓﻴﻠﺘﺰﻡ‬ ‫ﺑﺄﻭﺍﻣﺮﻩ ﻭﻳﺒﺘﻌﺪ ﻋﻦ ﻧﻮﺍﻫﻴﻪ‪.‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﺬﻫﺐ ﺍﻟﺨﺎﻟﺺ‪ ،‬ﺹ ‪.١٥‬‬ ‫‬‫)‪ (١‬ﺃﻃﻔﻴﺶ‪ :‬ﺷﺮﺡ ﻋﻘﻴﺪﺓ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺹ ‪.١١٤‬‬ ‫)‪ (٢‬ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪ :‬ﺍﻟﺪﻟﻴﻞ ﻭﺍﻟﺒﺮﻫﺎﻥ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.١٥٠‬‬ ‫)‪ (٣‬ﻋﻤﺮ ﺑﻦ ﺟﻤﻴﻊ‪ :‬ﻣﻘﺪﻣﺔ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺹ ‪ ١٤١‬ ‪.١٤٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪328‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺑﺸﻜﻞ ﻣﺴﺘﻘﻞ‪ ،‬ﻭﺇﻧﻤﺎ ﺟﺎﺀ ﺃﺛﻨﺎﺀ‬ ‫‬‫ﻭﺍﻹﻳﻤﺎﻥ ﺑﺎﻟﻤﻼﺋﻜﺔ ﻟﻢ ﻳﺘﻨﺎﻭﻟﻪ‬ ‫ﺍﻟﺤﺪﻳﺚ ﻋﻦ ﺃﺭﻛﺎﻥ ﺍﻹﻳﻤﺎﻥ ﺍﻟﺴﺘﺔ ﺃﻭ ﻋﻨﺪ ﺍﻟﺤﺪﻳﺚ ﻋﻤﺎ ﻳﺠﺐ ﺍﻋﺘﻘﺎﺩﻩ ﻟﻜﻞ‬ ‫ﻣﺴﻠﻢ‪ ،‬ﻭﻻ ﻳﺴﻌﻪ ﺟﻬﻠﻪ‪.‬‬ ‫ﺫﺍﻛﺮﺍ ﺃﻥ ﻣﻨﻬﻢ ﺣﻔﻈﺔ‬ ‫‬‫ﻣﻘﺘﻀﺒﺎ ﻋﻦ ﺍﻟﻤﻼﺋﻜﺔ‪،‬‬ ‫‬‫ﻭﻳﺘﺤﺪﺙ ﺍﻟﺠﻴﻄﺎﻟﻲ ﺣﺪﻳ ﺜﺎ‬ ‫ﻳﻜﺘﺒﻮﻥ ﺃﻋﻤﺎﻝ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﻭﻣﻨﻬﻢ ﺭﺳﻞ ﺍﷲ ﺇﻟﻰ ﺃﻧﺒﻴﺎﺋﻪ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻼﺋﻜﺔ ﻏﻼﻅ ﺷﺪﺍﺩ‬ ‫ﺧﺰﻧﺔ ﺍﻟﻨﺎﺭ‪ ،‬ﻭﻣﻨﻬﻢ ﺧﺰﻧﺔ ﺍﻟﺠﻨﺔ‪ ،‬ﻭﻫﻢ ﻛﻠﻬﻢ ﻣﻠﺰﻣﻮﻥ ﻣﺄﻣﻮﺭﻭﻥ ﻣﻜﺘﺴﺒﻮﻥ‪،‬‬ ‫ﻳﺴﺒﺤﻮﻥ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ﻻ ﻳﻔﺘﺮﻭﻥ‪ ،‬ﻻ ﻳﻌﺼﻮﻥ ﺍﷲ ﻣﺎ ﺃﻣﺮﻫﻢ‪ ،‬ﻭﻳﻔﻌﻠﻮﻥ‬ ‫ﻣﺎ ﻳﺆﻣﺮﻭﻥ‪ .‬ﻻ ﻳﻮﺻﻔﻮﻥ ﺑﺎﻟﺸﻬﻮﺓ ﻭﻻ ﺑﺎﻟﺘﻌﺐ‪ ،‬ﻭﻻ ﺑﺎﻟﺬﻛﻮﺭﻳﺔ‪ ،‬ﻭﻻ ﺑﺎﻷﻧﻮﺛﻴﺔ‪،‬‬ ‫ﻭﻻ ﺑﺎﻟﺠﻨﻮﻥ ﻭﻻ ﺑﺎﻟﻄﻔﻮﻟﻴﺔ‪ ،‬ﻭﺛﻮﺍﺑﻬﻢ ﻭﺍﺻﻞ ﺇﻟﻴﻬﻢ ﻻ ﻣﺤﺎﻟﺔ)‪.(١‬‬ ‫ﻭﻳﺬﻛﺮ ﺍﻟﻘﻄﺐ ﺃﻃﻔﻴﺶ ﺃﻥ ﺍﻟﻤﻼﺋﻜﺔ ﺃﺟﺴﺎﻡ ﻧﻮﺭﺍﻧﻴﺔ ﺗﺘﺸﻜﻞ ﺑﺄﺷﻜﺎﻝ ﻣﺨﺘﻠﻔﺔ‬ ‫ﺣﺴﻨﺔ‪ ،‬ﻭﻓﻴﻬﻢ ﺍﻟﺸﻜﻞ ﺍﻟﻔﻈﻴﻊ ﻷﻫﻞ ﺍﻟﺴﻮﺀ ﻛﻌﺰﺭﺍﺋﻴﻞ‪ ،‬ﻭﻗﺪ ﻗﻴﻞ‪ :‬ﻳﻈﻬﺮ ﻷﻫﻞ‬ ‫ﺍﻟﺨﻴﺮ ﺑﺸﻜﻞ ﺣﺴﻦ ﻋﻨﺪ ﺍﻟﻤﻮﺕ)‪.(٢‬‬ ‫ﻭﻗﺪ ﺃﺛﻴﺮﺕ ﻣﺴﺄﻟﺔ ﻣﻬﻤﺔ ﻓﻲ ﻣﻮﺿﻮﻉ ﺍﻟﻤﻼﺋﻜﺔ‪ ،‬ﻭﻫﻮ ﺍﻟﺴﺆﺍﻝ ﻋﻦ ﺇﺑﻠﻴﺲ‪:‬‬ ‫ﻫﻞ ﻫﻮ ﻣﻦ ﺍﻟﻤﻼﺋﻜﺔ؟ ﻭﻳﻄﺮﺡ ﺍﻟﻜﻨﺪﻱ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ‪ ،‬ﻭﻳﺠﻴﺐ ﻋﻠﻴﻪ ﻗﺎﺋﻼ‪ :‬ﻻ ﻟﻢ‬ ‫ﻳﻜﻦ ﻣﻦ ﺍﻟﻤﻼﺋﻜﺔ‪ ،‬ﻭﺍﻟﻤﻼﺋﻜﺔ ﻻ ﻳﻌﺼﻮﻥ ﺍﷲ ﻣﺎ ﺃﻣﺮﻫﻢ‪ ،‬ﻭﻳﻔﻌﻠﻮﻥ ﻣﺎ ﻳﺆﻣﺮﻭﻥ‪،‬‬ ‫ﻭﺇﻧﻤﺎ ﺫﻛﺮ ﺍﷲ ﻓﻲ ﻛﺘﺎﺑﻪ ﺃﻧﻪ ﻛﺎﻥ ﻣﻦ ﺍﻟﺠﻦ؛ ﻷﻧﻪ ﺧﻠﻖ ﻣﻦ ﻧﺎﺭ ﺍﻟﺴﻤﻮﻡ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ‬ ‫ﻷﺣﺪ ﻣﻦ ﺑﻨﻲ ﺁﺩﻡ ﺃﻥ ﻳﺮﻯ ﺇﺑﻠﻴﺲ ﻷﻥ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ ﻗﺎﻝ‪l k j﴿ :‬‬ ‫‪] ﴾ q p o n m‬ﺍﻷﻋﺮﺍﻑ‪.[٢٧ :‬‬ ‫ﻭﻫﻨﺎﻙ ﻣﻦ ﺯﻋﻢ ﺃﻥ ﺇﺑﻠﻴﺲ ﻣﻦ ﺍﻟﻤﻼﺋﻜﺔ؛ ﻭﺍﺣﺘﺞ ﺑﻘﻮﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪w v﴿ :‬‬ ‫‪] ﴾} | { z y x‬ﺍﻟﺒﻘﺮﺓ‪ .[٣٤ :‬ﻗﺎﻟﻮﺍ‪) :‬ﻟﻮﻻ( ﺃﻧﻪ ﻣﻨﻬﻢ‬ ‫ﻣﺎ ﺍﺳﺘﺜﻨﻲ ﻣﻨﻬﻢ‪ ،‬ﻭﻗﺎﻟﻮﺍ‪ :‬ﺇﻧﻪ ﻛﺎﻥ ﻓﻲ ﺍﻟﺠﻨﺔ ﻭﺧﺮﺝ ﻣﻨﻬﺎ ﻻﺳﺘﻜﺒﺎﺭﻩ ﺍﻟﺴﺠﻮﺩ‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﻗﻮﺍﻋﺪ ﺍﻹﺳﻼﻡ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢١‬‬ ‫‬‫)‪ (١‬ﺍﻟﺠﻴﻄﺎﻟﻲ‪ :‬ﻗﻨﺎﻃﺮ ﺍﻟﺨﻴﺮﺍﺕ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٣٦‬‬ ‫)‪ (٢‬ﺃﻃﻔﻴﺶ‪ :‬ﺷﺮﺡ ﻋﻘﻴﺪﺓ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺹ ‪ ٤٩٢‬ ‪.٤٩٣‬‬ ‫‪329‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺃﺻﻞ ﺍﻟﻌﺪﻝ ﺍﻹﻟﻬﻲ‬ ‫ﻵﺩﻡ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﺭﻓﺾ ﺫﻟﻚ ﻭﻗﺎﻝ ﺇﻧﻪ ﻣﻦ ﺍﻟﺠﻦ‪ ،‬ﻭﺍﺣﺘﺞ ﺑﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪t ﴿ :‬‬ ‫‪] ﴾ v u‬ﺍﻟﻜﻬﻒ‪ .[٥٠ :‬ﺃﻣﺎ ﺍﻟﻤﻼﺋﻜﺔ ﻓﻘﺪ ﻗﺎﻝ ﺍﷲ ﻓﻴﻬﻢ‪¿ ¾ ½ ¼ » ﴿ :‬‬ ‫‪] ﴾  Á À‬ﺍﻟﺘﺤﺮﻳﻢ‪.(١)[٦ :‬‬ ‫ﻭﻳﺬﻫﺐ ﺍﻟﻮﺍﺭﺟﻼﻧﻲ ﺇﻟﻰ ﺃﻥ ﺁﺩﻡ ﺃﻓﻀﻞ ﻣﻦ ﺍﻟﻤﻼﺋﻜﺔ ﻗﺎﺋﻼ‪ :‬ﺍﻋﻠﻢ ﺃﻥ ﺍﷲ ‪8‬‬ ‫ﻓﻀﻞ ﺃﺑﺎﻧﺎ ﺁﺩﻡ ‪ ، ‰‬ﻋﻠﻰ ﺍﻟﻤﻼﺋﻜﺔ ﺍﻟﺬﻳﻦ ﻫﻢ ﺃﻓﻀﻞ ﺍﻟﺨﻠﻴﻘﺔ ﺑﻤﻌﺮﻓﺔ ﺍﻷﺳﻤﺎﺀ‪.‬‬ ‫ﻭﺫﻟﻚ ﺃﻥ ﺍﷲ ‪ 8‬ﻗﺎﻝ ﻟﻠﻤﻼﺋﻜﺔ‪ ﴾ ...) ( ' & % ﴿ :‬ﺇﻟﻰ ﻗﻮﻟﻪ‪:‬‬ ‫﴿ ‪ ﴾ \ [ Z Y‬ﺇﻟﻰ ﻗﻮﻟﻪ‪] ﴾ t s r ﴿ :‬ﺍﻟﺒﻘﺮﺓ‪ ٣٠ :‬ ‪.(٢)[٣٣‬‬ ‫ﻳﻨﻘﺴﻢ ﺍﻟﺘﻔﻀﻴﻞ ﺑﻴﻦ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﻤﻼﺋﻜﺔ ﺑﺎﻋﺘﺒﺎﺭ ﻣﺘﻌﻠﻘﺎﺗﻪ ﺇﻟﻰ ﺃﻧﻮﺍﻉ)‪:(٣‬‬ ‫‪ ١‬ ﺗﻔﻀﻴﻞ ﺳﻴﺪﻧﺎ ﻣﺤﻤﺪ ﮊ ﻋﻠﻰ ﺟﻤﻴﻊ ﺍﻟﺨﻠﻖ ﺳﻮﻯ ﺟﺒﺮﻳﻞ ‪. ‰‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪.‬‬ ‫‬‫‪ ٢‬ ﺗﻔﻀﻴﻞ ﺳﻴﺪﻧﺎ ﻣﺤﻤﺪ ﻋﻠﻰ ﺟﺒﺮﻳﻞ ‪ ‰‬ﻭﻫﻮ ﻗﻮﻝ ﺟﻤﻬﻮﺭ‬ ‫‪ ٣‬ ﺗﻔﻀﻴﻞ ﺍﻷﻧﺒﻴﺎﺀ ﻋﻠﻰ ﺍﻟﻤﻼﺋﻜﺔ ﺍﻷﺭﺿﻴﻴﻦ‪ ،‬ﻭﺍﺗﻔﻘﺖ ﻋﻠﻰ ﺫﻟﻚ ﺍﻷﻣﺔ‪ ،‬ﺃﻣﺎ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻭﺍﻷﺷﺎﻋﺮﺓ ﺗﻔﻀﻴﻞ ﺍﻷﻧﺒﻴﺎﺀ ﻋﻠﻴﻬﻢ‬ ‫‬‫ﻋﻠﻰ ﺍﻟﻤﻼﺋﻜﺔ ﺍﻟﻌﻠﻮﻳﻴﻦ ﻓﻴﺮﻯ‬ ‫ﺧﻼﻓﺎ ﻟﻠﻤﻌﺘﺰﻟﺔ‪.‬‬ ‫‪ ٤‬ ﺗﻔﻀﻴﻞ ﺍﻷﻧﺒﻴﺎﺀ ﺑﻌﻀﻬﻢ ﻋﻠﻰ ﺑﻌﺾ ﺟﺎﺋﺰ‪ ،‬ﻻ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻻﻧﺘﻘﺎﺹ ﻣﻦ‬ ‫ﺩﺭﺟﺘﻬﻢ‪ ،‬ﻭﻻ ﺍﻟﺘﻌﻴﻴﻦ ﺳﻮﻯ ﺗﻔﻀﻴﻞ ﺳﻴﺪﻧﺎ ﻣﺤﻤﺪ ﮊ ‪.‬‬ ‫ﻭﻫﻨﺎﻙ ﻣﻦ ﻳﺮﻓﺾ ﻫﺬﺍ ﺍﻟﺘﻔﻀﻴﻞ‪ ،‬ﻭﻣﻨﻬﻢ ﺍﻟﻔﺰﺍﺭﻱ‪ ،‬ﺍﻟﺬﻱ ﻳﺮﻓﺾ ﺍﻟﺘﺴﺎﺅﻝ‬ ‫ﻋﻤﻦ ﺃﻓﻀﻞ ﺁﺩﻡ ﺃﻭ ﻣﺤﻤﺪ‪ ،‬ﻗﺎﺋﻼ‪ :‬ﺇﻧﻪ ﻻ ﻳﺠﻮﺯ ﺍﻟﻔﻀﻞ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻛﺬﻟﻚ ﻻ ﻳﺠﻮﺯ‬ ‫ﻣﺤﻤﺪﺍ ﺃﻓﻀﻞ ﻣﻦ ﺍﻟﻤﻼﺋﻜﺔ)‪.(٤‬‬ ‫‬‫ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﺇﻥ‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺃﻃﻔﻴﺶ‪ :‬ﺷﺮﺡ ﻋﻘﻴﺪﺓ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺹ ‪.٤٩٦‬‬ ‫‬‫)‪ (١‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٦‬ﺹ ‪.١٨٨‬‬ ‫)‪ (٢‬ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪ :‬ﺍﻟﺪﻟﻴﻞ ﻭﺍﻟﺒﺮﻫﺎﻥ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٣٢٥‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪ .٧٤٢‬ﻭﺃﻃﻔﻴﺶ‪ :‬ﺷﺮﺡ ﻋﻘﻴﺪﺓ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺹ ‪.٤٩٦‬‬ ‫‬‫)‪ (٣‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﺬﻫﺐ ﺍﻟﺨﺎﻟﺺ‪ ،‬ﺹ ‪ ١٥‬ ‪.١٦‬‬ ‫‬‫ﻭﺷﺎﻣﻞ ﺍﻷﺻﻞ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٥٤‬‬ ‫)‪ (٤‬ﺍﻟﻔﺰﺍﺭﻱ‪ :‬ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺹ ‪ ٤٢‬ ‪.٤٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪330‬‬ ‫ﻭﻳﺸﻴﺮ ﺍﻟﻘﻄﺐ ﺃﻃﻔﻴﺶ ﺇﻟﻰ ﺃﻥ ﺭﺳﻞ ﺍﻟﺒﺸﺮ ﺃﻓﻀﻞ ﻣﻦ ﺭﺳﻞ ﺍﻟﻤﻼﺋﻜﺔ‪،‬‬ ‫ﻭﺭﺳﻞ ﺍﻟﻤﻼﺋﻜﺔ ﺃﻓﻀﻞ ﻣﻦ ﻋﺎﻣﺔ ﺍﻟﺒﺸﺮ‪ ،‬ﻭﻋﺎﻣﺔ ﺍﻟﺒﺸﺮ ﺃﻓﻀﻞ ﻣﻦ ﻋﺎﻣﺔ ﺍﻟﻤﻼﺋﻜﺔ‪،‬‬ ‫ﻣﺤﻤﺪﺍ ﺃﻓﻀﻞ ﻣﻦ ﺍﻟﻤﻼﺋﻜﺔ ﻛﻠﻬﻢ‪ ،‬ﻭﺃﻥ‬ ‫‬‫ﻭﺃﻥ ﺍﻟﻌﻠﻤﺎﺀ ﻗﺪ ﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺃﻥ ﺳﻴﺪﻧﺎ‬ ‫ﺍﻟﻤﺆﻣﻦ ﺃﻓﻀﻞ ﻣﻦ ﺍﻟﻤﻼﺋﻜﺔ)‪.(١‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﺴﺎﻟﻤﻲ ﻓﻲ ﺗﺤﺮﻳﺮ ﻫﺬﻩ ﺍﻟﻤﺴﺄﻟﺔ‪» :‬ﻭﺃﻧﺖ ﺧﺒﻴﺮ ﺃﻥ ﺃﺩﻟﺔ ﺍﻟﺘﻔﻀﻴﻞ‬ ‫ﻣﻄﻠﻘﺎ ﻇﻨﻴﺔ‪ ..‬ﻭﺍﻟﻈﻨﻲ ﻻ ﻳﻔﻴﺪ ﺍﻟﻌﻠﻢ ﺍﻟﻘﻄﻌﻲ‪ ،‬ﻭﺍﻻﻋﺘﻘﺎﺩ ﺍﻟﺠﺎﺯﻡ ﺛﻤﺮﺓ ﺍﻟﻌﻠﻢ‬ ‫ﺍﻟﻘﻄﻌﻲ ﻻ ﺍﻟﻈﻨﻲ«)‪ ،(٢‬ﻓﻴﺠﺐ ﻋﻠﻰ ﺍﻟﻤﻜﻠﻒ ﺍﻋﺘﻘﺎﺩ ﺍﻟﻤﻔﺎﺿﻠﺔ‪ ،‬ﻛﻤﺎ ﻭﺭﺩﺕ ﻓﻲ‬ ‫ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺩﻭﻥ ﺗﻔﻀﻴﻞ ﻭﺗﻌﻴﻴﻦ‪.‬‬ ‫‪ ١٨٩‬اﻹ 'ن  ‪ 9FD‬ا ?'و ‬ ‫ﻣﻈﻬﺮﺍ ﻣﻦ ﻣﻈﺎﻫﺮ ﺍﻟﻌﺪﻝ ﺍﻹﻟﻬﻲ‪ ،‬ﺇﺫ‬‫‬‫ﺃﻳﻀﺎ ﺗﻌﺪ‬ ‫ﺍﻹﻳﻤﺎﻥ ﺑﺎﻟﻜﺘﺐ ﺍﻟﺴﻤﺎﻭﻳﺔ ‬ ‫ﻟﻢ ﻳﻜﺘﻒ ﺍﷲ ﺗﻌﺎﻟﻰ ﺑﺄﻥ ﺃﻋﻄﻰ ﻟﻺﻧﺴﺎﻥ ﻋﻘﻼ ﻟﻤﻌﺮﻓﺔ ﺍﻟﺨﻴﺮ ﻭﺍﻟﺸﺮ‪ ،‬ﺇﻻ ﺃﻧﻪ‬ ‫ﺃﺭﺳﻞ ﻟﻪ ﺍﻟﺤﺠﺔ ﻣﻤﺜﻠﺔ ﻓﻲ ﺍﻟﻜﺘﺐ ﻭﺍﻟﺸﺮﺍﺋﻊ ﺍﻟﺴﻤﺎﻭﻳﺔ ﻟﻴﺆﻣﻦ ﻣﻦ ﺁﻣﻦ ﺑﻌﺪ‬ ‫ﺍﻟﺴﻤﻊ‪ ،‬ﻭﻳﻜﻔﺮ ﻣﻦ ﻛﻔﺮ ﺑﻌﺪ ﺍﻟﺪﻟﻴﻞ‪.‬‬ ‫ﻭﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺃﻥ »ﺍﻹﻳﻤﺎﻥ ﺑﺎﻟﻜﺘﺐ« ﺃﺻﻞ ﻣﻦ ﺃﺻﻮﻝ ﺍﻹﻳﻤﺎﻥ ﺍﻟﺴﺘﺔ‪ ،‬ﺇﻻ‬ ‫‪‬‬ ‫ﻣﺴﺘﻘﻼ ﺿﻤﻦ ﺃﺻﻮﻟﻬﺎ‪.‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻻ ﺗﺒﺤﺜﻪ ﺑﺤ ﺜﺎ‬ ‫ﺃﻥ‬ ‫‬ ‫ﻭﺍﻟﻜﺘﺐ ﺍﻟﻤﻨﺰﻟﺔ ﻣﻤﺎ ﻳﺠﺐ ﻋﻠﻰ ﺍﻟﻤﻜﻠﻒ ﺍﻹﻳﻤﺎﻥ ﺑﻬﺎ‪ ،‬ﻭﺫﻟﻚ ﺃﻥ ﻳﻌﻠﻢ ﺃﻥ‬ ‫ﷲ ﺗﻌﺎﻟﻰ ﺟﻤﻠﺔ ﺍﻟﻜﺘﺐ ﺍﻟﺘﻲ ﺃﻧﺰﻟﻬﺎ ﻋﻠﻰ ﺭﺳﻠﻪ ﺑﻮﺍﺳﻄﺔ ﺍﻟﻤﻼﺋﻜﺔ ﺍﻟﻜﺮﺍﻡ ﺍﻟﺒﺮﺭﺓ‪،‬‬ ‫ﺍﻟﺬﻳﻦ ﻫﻢ ﺳﻔﺮﺓ ﺑﻴﻦ ﺍﷲ ﺗﻌﺎﻟﻰ ﻭﺑﻴﻦ ﺧﻠﻘﻪ)‪.(٣‬‬ ‫)‪ (١‬ﺃﻃﻔﻴﺶ‪ :‬ﺷﺮﺡ ﻋﻘﻴﺪﺓ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺹ ‪.١١٧‬‬ ‫)‪ (٢‬ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﺍﻟﻤﺸﺎﺭﻕ‪ ،‬ﺹ ‪ ٣١٢‬ ‪.٣١٣‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺃﻃﻔﻴﺶ‪:‬‬ ‫‬‫)‪ (٣‬ﺍﻟﺠﻴﻄﺎﻟﻲ‪ :‬ﻗﻨﺎﻃﺮ ﺍﻟﺨﻴﺮﺍﺕ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ .٢٣٦‬ﻭﻗﻮﺍﻋﺪ ﺍﻹﺳﻼﻡ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٧‬‬ ‫ﺍﻟﺬﻫﺐ ﺍﻟﺨﺎﻟﺺ‪ ،‬ﺹ ‪.٢١‬‬ ‫‪331‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺃﺻﻞ ﺍﻟﻌﺪﻝ ﺍﻹﻟﻬﻲ‬ ‫ﻭﻳﻀﻊ ﺍﻟﻮﺍﺭﺟﻼﻧﻲ ﺍﻹﻳﻤﺎﻥ ﺑﺎﻟﻜﺘﺐ ﺍﻟﺴﻤﺎﻭﻳﺔ ﺿﻤﻦ ﺍﻟﻤﺴﺎﺋﻞ ﺍﻟﺘﻲ ﻻ ﻳﺴﻊ‬ ‫ﺍﻟﻨﺎﺱ ﺟﻬﻠﻬﺎ ﺗﺤﺖ ﺍﻟﻤﺴﺄﻟﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻗﺎﺋﻼ‪ :‬ﺇﻧﻬﻢ ﻳﻮﺟﺒﻮﻥ ﺍﻹﻳﻤﺎﻥ ﺑﻜﺘﺐ ﺍﷲ‬ ‫ﺑﺪ ﻣﻦ ﻣﻌﺮﻓﺔ ﻣﻌﻨﻰ ﺍﻟﻜﺘﺐ‪ ،‬ﻭﺃﻧﻬﺎ ﻣﻨﺰﻟﺔ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﺍﺋﺘﻤﺮﻭﺍ‬ ‫ﺗﻌﺎﻟﻰ‪ ،‬ﻭﻻ ‬ ‫ﺑﺪ ﻣﻦ ﻣﻌﺮﻓﺔ ﻫﺬﻩ ﺍﻟﻤﻌﺎﻧﻲ ﺍﻟﺜﻼﺛﺔ‪:‬‬ ‫ﺑﺄﻣﺮﻩ ﻭﻧﻬﻴﻪ‪ ،‬ﻭﺧﺒﺮﻩ ﻭﺑﺎﺳﺘﺨﺒﺎﺭﻩ‪ ،‬ﻭﻻ ‬ ‫ﻣﻌﻨﻰ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﻣﻌﻨﻰ ﺍﻟﻨﺰﻭﻝ‪ ،‬ﻭﺍﻟﻐﺮﺽ‪ ،‬ﻭﻫﻮ ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ ﻣﻦ ﺟﻮﺍﺏ‬ ‫ﺃﻫﻞ ﺍﻟﺪﻋﻮﺓ‪ ،‬ﻭﺃﻥ ﻋﻠﻰ ﺍﻟﻤﻜﻠﻒ ﻣﻌﺮﻓﺔ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﺟﻤﻠﺔ‪ .‬ﻭﻋﻠﻴﻪ ﺍﻟﻘﺼﺪ ﺇﻟﻰ‬ ‫ﻗﺼﺪﺍ ﻭﺍﻋﺘﻘﺎ ﺩﺍ‪ ،‬ﻭﻳﻌﺮﻑ ﻣﻌﻨﺎﻫﺎ ﻻ ﻟﻔﻈﻬﺎ‬ ‫‬‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﺬﻱ ﺟﺎﺀ ﺑﻪ ﺍﻟﺮﻭﺡ ﺍﻷﻣﻴﻦ‬ ‫ﻭﺧﺼﻮﺻﺎ‪.‬‬ ‫‬‫ﺟﻤﻠ ﺔ‬ ‫ﻭﻳﺠﺐ ﻋﻠﻰ ﺍﻟﻤﻜﻠﻒ ﺃﻥ ﻳﻌﻠﻢ ﻣﻌﻨﻰ ﻛﺘﺐ ﺍﷲ ﺍﻟﻤﻨﺰﻟﺔ‪ ،‬ﻓﻼ ﻳﺼﺢ ﻟﻪ ﺍﻟﻜﺘﺐ‬ ‫ﻛﻼﻣﺎ‪ ،‬ﻭﻳﻌﻠﻢ ﺃﻧﻬﺎ ﻧﺰﻟﺖ ﻣﻦ ﻋﻨﺪ ﺍﷲ‪ ،‬ﻭﻳﻌﻠﻢ ﺍﻟﻤﺮﺍﺩ ﺑﻨﺰﻭﻟﻬﺎ ﻣﻦ‬ ‫‬‫ﺣﺘﻰ ﻳﻌﺮﻓﻬﺎ‬ ‫ﻋﻨﺪﻩ ﻣﻦ ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ ﻭﺍﻟﻮﻋﺪ ﻭﺍﻟﻮﻋﻴﺪ)‪.(١‬‬ ‫‪  ١٩٠‬د ا ‪ 9FD‬ا ?'و ‬ ‫ﺍﻹﻳﻤﺎﻥ ﺑﺠﻤﻴﻊ ﺍﻟﻜﺘﺐ‪ ،‬ﻭﻫﻲ ﺗﺸﻤﻞ ﺍﻟﺼﺤﻒ ﺍﻟﺘﻲ ﺃﻧﺰﻟﺖ ﻋﻠﻰ ﺟﻤﻴﻊ‬ ‫ﺍﻟﺮﺳﻞ؛ ﻷﻥ ﺍﻟﻨﺒﻲ ﻻ ﺭﺳﺎﻟﺔ ﻟﻪ ﻭﻻ ﻛﺘﺎﺏ ﻟﻪ ﺇﻻ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻱ ﺃﻧﺰﻝ ﻋﻠﻰ ﺭﺳﻮﻝ‬ ‫ﻗﺒﻠﻪ)‪ .(٢‬ﻭﻓﻲ ﻛﺘﺐ ﺍﷲ ﺭﻭﻱ ﺃﻥ ﺃﺑﺎ ﺫﺭ ﺍﻟﻐﻔﺎﺭﻱ )ﺕ ‪٣٢‬ﻫ‪٦٥٢/‬ﻡ( ﻗﺎﻝ‪:‬‬ ‫ﻛﺘﺎﺑﺎ ﺃﻧﺰﻝ ﺍﷲ ﺗﻌﺎﻟﻰ؟ ﻓﻘﺎﻝ ﮊ ‪» :‬ﻣﺎﺋﺔ ﻛﺘﺎﺏ ﻭﺃﺭﺑﻌﺔ ﻛﺘﺐ‪:‬‬ ‫ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻛﻢ ‬ ‫ﺃﻧﺰﻝ ﺍﷲ ﻋﻠﻰ ﺷﻴﺚ ﺧﻤﺴﻴﻦ ﺻﺤﻴﻔﺔ‪ ،‬ﻭﻋﻠﻰ ﺃﺧﻨﻮﺥ ﻭﻫﻮ ﺇﺩﺭﻳﺲ ﺛﻼﺛﻴﻦ‬ ‫ﺻﺤﻴﻔﺔ‪ ،‬ﻭﻋﻠﻰ ﺇﺑﺮﺍﻫﻴﻢ ﻋﺸﺮ ﺻﺤﺎﺋﻒ‪ ،‬ﻭﻋﻠﻰ ﻣﻮﺳﻰ ‪ ‰‬ﻗﺒﻞ ﺍﻟﺘﻮﺭﺍﺓ ﻋﺸﺮ‬ ‫ﺻﺤﺎﺋﻒ‪ ،‬ﻭﺍﻟﺘﻮﺭﺍﺓ ﻭﺍﻹﻧﺠﻴﻞ ﻭﺍﻟﺰﺑﻮﺭ ﻭﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ«)‪.(٣‬‬ ‫)‪ (١‬ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪ :‬ﺍﻟﺪﻟﻴﻞ ﻭﺍﻟﺒﺮﻫﺎﻥ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪ ١٥٠‬ ‪.١٥٢‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﺍﻟﻤﺸﺎﺭﻕ‪ ،‬ﺹ ‪.٣١٩‬‬ ‫‬‫)‪ (٢‬ﺃﻃﻔﻴﺶ‪ :‬ﺷﺮﺡ ﻋﻘﻴﺪﺓ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺹ ‪.١٢٢‬‬ ‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺍﻹﻣﺎﻡ ﺃﺣﻤﺪ ﻓﻲ ﻣﺴﻨﺪﻩ ‪ ،١٧٨/٥‬ﺭﻗﻢ ‪ .٢١٥٨٦‬ﻭﺍﺑﻦ ﺣﺒﺎﻥ ﻓﻲ ﺻﺤﻴﺤﻪ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺒﺮ‬ ‫ﻭﺍﻹﺣﺴﺎﻥ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﻓﻲ ﺍﻟﻄﺎﻋﺎﺕ ﻭﺛﻮﺍﺑﻬﺎ‪ ٧٦/٢ ،‬ ‪ ،٧٧‬ﺭﻗﻢ ‪.٣٦١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪332‬‬ ‫ﻭﻳﺮﻯ ﺍﻟﺸﻴﺦ ﻧﺎﺻﺮ ﺑﻦ ﺃﺑﻲ ﻧﺒﻬﺎﻥ ﺃﻥ ﻣﻦ ﻗﺎﻝ ﺑﻌﺪﺩ ﻣﻌﻴﻦ ﻓﻲ ﺍﻟﺮﺳﻞ‬ ‫ﻭﺍﻟﻜﺘﺐ‪ ،‬ﻭﻛﺎﻥ ﻓﻲ ﻋﻠﻢ ﺍﷲ ﺃﻛﺜﺮ ﺃﻭ ﺃﻗﻞ ﻟﻢ ﻳﻀﺮﻩ ﺗﻌﻴﻴﻦ ﺍﻟﻌﺪﺩ‪ ،‬ﻷﻧﻪ ﻣﺆﻣﻦ ﻓﻲ‬ ‫ﺍﻷﺻﻞ ﺑﺠﻤﻴﻊ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺟﻤﻴﻊ ﺍﻟﻜﺘﺐ)‪.(١‬‬ ‫ﻭﻣﻦ ﻫﻨﺎ ﻧﺮﻯ ﺃﻥ ﺍﷲ ﻟﻢ ﻳﺤﺎﻛﻢ ﺍﻟﻌﺒﺎﺩ ﺑﻌﺪﻟﻪ ﻓﻘﻂ‪ ،‬ﺑﻞ ﺃﺳﺒﻎ ﻋﻠﻴﻬﻢ ﻛﺜﻴﺮ ﻣﻦ‬ ‫ﺍﻟﻨﻌﻢ؛ ﻟﻴﻜﻮﻥ ﻓﻀﻠﻪ ﺳﺎﺑﻘﺎ ﻟﻌﺪﻟﻪ‪ ،‬ﻭﺭﺣﻤﺘﻪ ﺳﺎﺑﻘﺔ ﻟﺤﻜﻤﻪ‪.‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﺍﻟﺨﻠﻴﻠﻲ‪ :‬ﺗﻤﻬﻴﺪ‪ ،‬ﺹ ‪.٢٨٥‬‬ ‫ا ‪6‬ب ا ?دس‬ ‫أ< ا  وا ‪8‬‬ ‫‪335‬‬ ‫ا =< اﻷول‬ ‫‪ 3‬ود ا  وا ‪8‬‬ ‫‪ ١٩١‬ا  وا ‪ ! 8‬أل ا‬ ‫ﺍﻹﻳﻤﺎﻥ ﺑﺎﻟﻮﻋﺪ ﻭﺍﻟﻮﻋﻴﺪ ﻭﺍﺟﺐ)‪ .(١‬ﻭﻗﺪ ﺍﻋﺘﺒﺮ ﺗﺒﻐﻮﺭﻳﻦ ﻭﻣﻦ ﺗﺒﻌﻪ ﻣﻦ‬ ‫ﺷﺮﺍﺣﻪ ﻫﺬﻩ ﺍﻟﻤﺴﺄﻟﺔ ﺃﺻﻼ ﻣﻦ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ)‪ .(٢‬ﻓﺎﷲ ﺗﻌﺎﻟﻰ ﺃﻭﻋﺪ ﺃﻫﻞ ﺍﻟﻨﺎﺭ‬ ‫ﻣﻤﺘﺪﺣﺎ ﺃﻥ ﻻ ﺃﺣﺪ‬ ‫‬‫ﺍﻟﻨﺎﺭ‪ ،‬ﻭﻭﻋﺪ ﺃﻫﻞ ﺍﻟﺠﻨﺔ ﺍﻟﺠﻨﺔ‪ ،‬ﻓﻼ ﺧﻼﻑ ﻟﻮﻋﺪﻩ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ‬ ‫ﺃﺻﺪﻕ ﻣﻨﻪ‪] ﴾7 6 5 4 3 ﴿ ،‬ﺍﻟﻨﺴﺎﺀ‪ ،[١٢٢ :‬ﻭﻣﺎ ﻭﻋﺪ ﻣﻦ ﺧﻴﺮ‪ ،‬ﺃﻭ‬ ‫ﺃﻭﻋﺪ ﻣﻦ ﺷﺮ ﻓﻬﻮ ﻛﺎﺋﻦ‪.‬‬ ‫ﻓﻤﺎ ﻭﻋﺪﻩ ﺍﷲ ﻋﻠﻰ ﻃﺎﻋﺘﻪ ﻣﻦ ﺍﻟﺜﻮﺍﺏ ﻓﻲ ﺍﻵﺧﺮﺓ ﻓﻬﻮ ﺣﻖ‪ ،‬ﻭﻣﺎ ﺃﻭﻋﺪ ﺃﻫﻞ‬ ‫ﺼﺮﻳﻦ ﻋﻠﻰ ﻣﻌﺼﻴﺘﻪ ﻣﻦ ﻋﺬﺍﺑﻪ ﻓﻬﻮ ﺣﻖ)‪ .(٣‬ﻭﻛﻞ ﻣﺎ ﻗﺎﻟﻪ ﺍﷲ ﺣﻖ‪،‬‬ ‫ﺍﻟﻤ ‬ ‫ﺍﻟﻜﺒﺎﺋﺮ ‬ ‫ﻭﺍﻹﻳﻤﺎﻥ ﺑﻪ ﻭﺍﺟﺐ‪.‬‬ ‫ﻗﺎﻝ ﺃﻫﻞ ﺍﻻﺳﺘﻘﺎﻣﺔ ﻣﻦ ﺃﻣﺔ ﻣﺤﻤﺪ ﮊ ‪ :‬ﺇﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﻭﻋﺪ ﻣﻦ ﻋﻤﻞ ﺑﻄﺎﻋﺘﻪ‬ ‫ﺍﻟﺠﻨﺔ‪ ،‬ﻻ ﺧﻠﻒ ﻟﻮﻋﺪﻩ‪ ،‬ﻭﺃﻭﻋﺪ ﻣﻦ ﻋﺼﺎﻩ ﺍﻟﻨﺎﺭ‪ ،‬ﺇﺫﺍ ﻣﺎﺕ ﻏﻴﺮ ﺗﺎﺋﺐ ﻣﻦ ﻣﻌﺼﻴﺔ‪،‬‬ ‫ﻭﺃﺻﺮ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻻ ﺧﻠﻒ ﻟﻮﻋﻴﺪﻩ‪ ،‬ﻭﻻ ﻣﺒﺪﻝ ﻟﻘﻮﻟﻪ‪.‬‬ ‫‪‬‬ ‫ﻓﺈﻥ ﻗﺎﻝ ﻗﺎﺋﻞ‪ :‬ﺇﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﻳﻨﺠﺰ ﻭﻋﺪﻩ‪ ،‬ﻭﻳﺒﻄﻞ ﻭﻋﻴﺪﻩ‪ .‬ﻗﻴﻞ ﻟﻪ‪ :‬ﺇﻧﻪ ﻗﺎﻝ‪:‬‬ ‫ﺇﻧﻪ ﻳﺠﺎﺯﻱ ﻋﺼﺎﺓ ﻋﺒﻴﺪﻩ ﺑﺄﻋﻤﺎﻟﻬﻢ ﺍﻟﺴﻴﺌﺔ‪ ،‬ﺇﺫﺍ ﻟﻢ ﻳﺘﻮﺑﻮﺍ ﻣﻨﻬﺎ‪ ،‬ﻭﻫﻮ ﻳﻌﻠﻢ ﺃﻧﻪ‬ ‫)‪ (١‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٩٠‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٩٩٢‬‬ ‫‬‫)‪ (٢‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫)‪ (٣‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٩٠‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪336‬‬ ‫ﺑﺪ ﻟﻬﻢ ﻣﻦ ﺫﻟﻚ‪ ،‬ﺃﻭ ﻳﻜﻮﻥ ﻗﺎﻝ ﺫﻟﻚ‪ :‬ﻭﻫﻮ ﻻ ﻳﺪﺭﻱ ﺃﻧﻪ‬ ‫ﻳﻮﻗﻊ ﺑﻬﻢ ﺍﻟﺠﺰﺍﺀ‪ ،‬ﻭﻻ ‬ ‫ﻳﻮﻗﻌﻪ ﺑﻬﻢ ﺃﻡ ﻻ‪ ،‬ﺃﻭ ﻳﻜﻮﻥ ﻗﺎﻝ ﺫﻟﻚ‪ ،‬ﻭﻫﻮ ﻳﻌﻠﻢ ﺃﻧﻪ ﻻ ﻳﻮﻗﻌﻪ‪.‬‬ ‫ﻓﺈﻥ ﻛﺎﻥ ﻗﺎﻟﻪ ﻭﻫﻮ ﻳﻌﻠﻢ ﺃﻧﻪ ﻻ ﻳﻮﻗﻌﻪ ﺑﻬﻢ ﻓﻬﺬﺍ ﻫﻮ ﺍﻟﻜﺬﺏ‪ ،‬ﻭﺍﷲ ﺗﻌﺎﻟﻰ‬ ‫ﻛﺒﻴﺮﺍ؛ ﻷﻥ ﻣﻦ ﻫﺬﻩ ﺻﻔﺘﻪ ﻣﺬﻣﻮﻡ‪ ،‬ﻓﻜﻴﻒ ﻳﺠﻮﺯ ﺃﻥ‬ ‫ﻋﻠﻮﺍ ‬ ‫ﻳﺘﻌﺎﻟﻰ ﻋﻦ ﺫﻟﻚ ‪‬‬ ‫ﻳﻮﺻﻒ ﺍﷲ ﺗﻌﺎﻟﻰ ﺑﻤﺎ ﻻ ﻳﻮﺻﻒ ﺑﻪ ﺍﻟﻜﺮﻳﻢ ﻣﻦ ﺧﻠﻘﻪ؟! ﻭﺇﻥ ﻛﺎﻥ ﻗﺎﻝ‪ :‬ﺇﻧﻲ‬ ‫ﺃﻓﻌﻞ ﺑﻬﻢ‪ ،‬ﻭﺃﻋﺎﻗﺒﻬﻢ ﻋﻠﻰ ﻣﻌﺎﺻﻴﻬﻢ‪ ،‬ﻭﻫﻮ ﻻ ﻳﺪﺭﻱ ﺃﻳﻌﺎﻗﺒﻬﻢ ﻋﻠﻴﻬﺎ ﺃﻡ ﻻ؟ ﻓﻬﺬﻩ‬ ‫ﺻﻔﺔ ﺍﻟﺠﺎﻫﻞ ﺍﻟﺬﻱ ﻻ ﻳﻌﻠﻢ ﻣﺎ ﻳﻜﻮﻥ ﻣﻦ ﺍﷲ ‪ . 4‬ﻭﻣﻦ ﺯﻋﻢ ﺃﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﺃﻭﻋﺪ‬ ‫ﻗﻮﻣﺎ ﺍﻟﻨﺎﺭ ﺛﻢ ﻟﻢ ﻳﺪﺧﻠﻬﻢ ﺇﻳﺎﻫﺎﻓﻘﺪ ﻛﺬﺏ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﻟﻰ)‪ .(١‬ﻭﺍﷲ ﺗﻌﺎﻟﻰ ﻳﻘﻮﻝ‪:‬‬ ‫‬ ‫﴿ ‪] ﴾Ç Æ Å Ä Ã Â Á À‬ﻕ‪.[٢٩ :‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺗﺮﻓﺾ ﺃﻥ ﻳﺜﻴﺐ ﺍﷲ ﻋﻠﻰ ﻋﻤﻞ ﺍﻟﻤﻌﺼﻴﺔ ﻷﻥ‬ ‫‬‫ﻭﻳﺆﻛﺪ ﺍﻟﺒﺴﻴﻮﻱ ﻋﻠﻰ ﺃﻥ‬ ‫ﻓﻲ ﻫﺬﺍ ﻣﺨﺎﻟﻔﺔ ﻟﻜﺘﺎﺑﻪ؛ ﻭﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾ ² ± ° ¯ ® ﴿ :‬ﺍﻟﻨﺤﻞ‪،[٣٢ :‬‬ ‫ﻭﺇﻧﻤﺎ ﺟﻌﻞ ﻟﻬﻢ ﺫﻟﻚ ﺑﻌﻤﻞ ﺍﻟﺼﺎﻟﺤﺎﺕ‪ ،‬ﻓﺄﻣﺎ ﻋﻤﻠﻪ ﺑﺎﻟﻤﻌﺼﻴﺔ ﻓﻼ ﻳﺜﺎﺏ ﻋﻠﻴﻪ ﺑﻬﺎ‪.‬‬ ‫ﻭﻣﻦ ﻋﻤﻞ ﻣﻌﺼﻴﺔ ﺛﻢ ﺗﺎﺏ‪ ،‬ﻓﺎﷲ ﻋﻠﻢ ﺃﻧﻪ ﺗﺎﺋﺐ‪ ،‬ﻭﻟﻪ ﺑﻌﺪ ﺍﻟﺘﻮﺑﺔ ﺍﻟﺠﻨﺔ‪ ،‬ﻭﺍﻟﺠﻨﺔ ﻓﻲ‬ ‫ﺗﺎﺋﺒﺎ ﻓﻠﻪ‬ ‫ﺍﻵﺧﺮﺓ‪ ،‬ﻭﻣﻦ ﻋﻤﻞ ﺑﺎﻟﻤﻌﺼﻴﺔ ﻗﺒﻞ ﺍﻟﺘﻮﺑﺔ ﺛﻢ ﺗﺎﺏ ﺗﺎﺏ ﺍﷲ ﻋﻠﻴﻪ‪ .‬ﻭﻣﻦ ﻟﻘﻴﻪ ‬ ‫ﺍﻟﺠﻨﺔ‪ ،‬ﻭﻣﻦ ﻟﻘﻴﻪ ﻋﻠﻰ ﺍﻹﺻﺮﺍﺭ ﻓﻠﻪ ﺍﻟﻨﺎﺭ)‪ .(٢‬ﻭﺗﻔﺼﻴﻞ ﺫﻟﻚ ﺳﻨﻌﺮﺿﻪ ﻓﻲ ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻣﻦ‪.‬‬ ‫‬ ‫وا‪e‬ﻼ‪3‬‬ ‫‪L‬‬‫‪ ١٩٢‬ا  وا ‪8‬‬ ‫ﺟﺎﺀ ﻓﻲ ﺍﻟﻤﻌﺠﻢ ﺍﻟﻮﺳﻴﻂ ﻋﻦ ﺍﻟﻤﻌﻨﻰ ﺍﻟﻠﻐﻮﻱ ﻟﻠﻮﻋﺪ ﻭﺍﻟﻮﻋﻴﺪ ﻣﺎ ﻳﻠﻲ‪:‬‬ ‫ﻭﻋﺪﻩ ﺍﻷﻣﺮ‪ ،‬ﻭﺑﻪ ﻭﻋﺪﻩ ﻭﻋﺪﺍ‪ ،‬‬ ‫ﻭﻋﺪﺓ‪ ،‬ﻭﻣﻮﻋﺪﻩ ﻭﻣﻮﻋﻮ ﺩﺍ‪ :‬ﻣﻨﺎﻩ ﺑﻪ‪ ،‬ﻭﺃﻭﻋﺪ ﻓﻼ ﻧﺎ‪:‬‬‫‬ ‫ﻭﻋﺪﻩ‪ ،‬ﻭﻭﺍﻋﺪﻩ ﺗﻬﺪﺩﻩ‪ ،‬ﻭﻭﺍﻋﺪ ﻓﻼ ﻧﺎ ﺍﻟﻮﻗﺖ ﻭﺍﻟﻤﻮﺿﻊ‪ :‬ﻋﺎﻫﺪﻩ ﻋﻠﻰ ﺃﻥ ﻳﻮﺍﻓﻴﻪ‬ ‫ﻓﻲ ﻭﻗﺖ ﻣﻌﻴﻦ ﻭﻓﻲ ﻣﻮﺿﻊ ﻣﻌﻴﻦ‪ .‬ﻭﻭﻋﺪ ﻓﻼﻥ ﻓﻼ ﻧﺎ‪ :‬ﺃﻭﻋﺪﻩ‪ ،‬ﺗﻮﻋﺪﻩ‪ :‬ﺗﻬﺪﺩﻩ)‪.(٣‬‬ ‫)‪ (١‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٣٣٤‬ ‪.٣٣٥‬‬ ‫)‪ (٢‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٣٨٤‬ ‪.٣٨٥‬‬ ‫)‪ (٣‬ﺍﻟﻤﻌﺠﻢ ﺍﻟﻮﺳﻴﻂ‪ ،‬ﻣﺎﺩﺓ »ﻭﻋﺪ«‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪ ١٤٠٢‬ ‪.١٤٠٣‬‬ ‫‪337‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺃﺻﻞ ﺍﻟﻮﻋﺪ ﻭﺍﻟﻮﻋﻴﺪ‬ ‫ﺃﻣﺎ ﻣﻦ ﺟﻬﺔ ﺍﻻﺻﻄﻼﺡ ﻓﺈﻧﻨﺎ ﻧﺠﺪ ﺃﻥ ﺍﻟﻮﻋﺪ ﻳﻘﺼﺪ ﺑﻪ ﺇﻳﺼﺎﻝ ﺍﻟﺨﻴﺮ ﻭﺩﻓﻊ‬ ‫ﺍﻟﻀﺮﺭ‪ ،‬ﻭﺍﻟﻮﻋﻴﺪ ﺍﻟﻐﺮﺽ ﻣﻨﻪ ﺇﻳﺼﺎﻝ ﺍﻟﻀﺮﺭ‪ .‬ﻭﻗﺪ ﺣﺮﺹ ﻛﺜﻴﺮ ﻣﻦ ﻋﻠﻤﺎﺀ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺃﻥ ﻳﺤﺪﺩﻭﺍ ﺍﻟﻤﻌﻨﻰ ﺍﻻﺻﻄﻼﺣﻲ ﻟﻬﻤﺎ‪.‬‬ ‫‬ ‫ﻭﺍﻟﻮﻋﺪ ﻫﻮ ﺗﺒﺸﻴﺮ ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﺒﺎﺩﻩ ﺍﻟﻌﺎﺑﺪﻳﻦ ﺍﻟﻤﻮﻓ‪‬ﻴﻦ ﺑﺤﺴﻦ ﺍﻟﻤﺜﻮﺑﺔ ﻓﻲ‬ ‫ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺑﺎﻟﺜﻮﺍﺏ ﻓﻲ ﺍﻵﺧﺮﺓ‪ .‬ﻭﺍﻟﻮﻋﺪ ﻛﻤﺎ ﻳﻘﻮﻝ ﺍﻟﻜﻨﺪﻱ‪» :‬ﻫﻮ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺍﷲ‬ ‫ﺻﺎﺩﻕ ﻓﻲ ﺧﺒﺮﻩ ﻻ ﺧﻠﻒ ﻓﻲ ﺧﺒﺮﻩ ﺑﻨﻌﻤﺘﻪ‪ ،‬ﻓﻬﻮ ﺑﻨﻌﻤﻪ ﻻ ﻣﺤﺎﻟﺔ ﺃﺻﺪﻕ‬ ‫ﺍﻟﺼﺎﺩﻗﻴﻦ‪ ،‬ﻭﺃﺣﻜﻢ ﺍﻟﺤﺎﻛﻤﻴﻦ«)‪ .(١‬ﺃﻣﺎ ﺍﻟﻮﻋﻴﺪ ﻓﻬﻮ ﺇﻧﺬﺍﺭ ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﺒﺎﺩﻩ‬ ‫ﺍﻟﻌﺎﺻﻴﻦ ﻏﻴﺮ ﺍﻟﻤﻮﻓ‪‬ﻴﻦ ﺑﺴﻮﺀ ﺍﻟﻌﻘﻮﺑﺔ ﻓﻲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﻌﺬﺍﺏ ﻓﻲ ﺍﻵﺧﺮﺓ‪ ،‬ﺃﻭ ﺑﻌﺬﺍﺏ‬ ‫ﺍﻵﺧﺮﺓ ﻭﺷﻘﺎﺋﻬﺎ‪.‬‬ ‫ﻭﺍﷲ ﺗﻌﺎﻟﻰ ﺻﺎﺩﻕ ﻓﻲ ﻭﻋﺪﻩ ﻭﻭﻋﻴﺪﻩ ﻓﻼ ﻳﺨﻠﻔﻬﻤﺎ؛ ﻷﻧﻪ ﻋﺎﺩﻝ ﻻ ﻳﺴﺘﻮﻱ‬ ‫ﻋﻨﺪﻩ ﺍﻟﻤﺤﺴﻦ ﻭﺍﻟﻤﺴﻲﺀ‪ ،‬ﻭﻟﻤﺎ ﻓﻲ ﺍﻟﺨﻠﻒ ﻣﻦ ﻧﺴﺒﺔ ﺍﻟﻌﺠﺰ ﻭﺍﻟﺒﺪﺍﺀ ﻭﺳﺎﺋﺮ‬ ‫ﺻﻔﺎﺕ ﺍﻟﻨﻘﺺ‪ ،‬ﺗﻌﺎﻟﻰ ﺍﷲ ﻋﻨﻬﺎ)‪.(٢‬‬ ‫‪ ١٩٣‬أد  ا  وا ‪8‬‬ ‫ﺼﺮﻭﻥ ﻋﻠﻰ‬ ‫ﻭﺍﻟﻤ ‬ ‫ﺇﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﻗﺪ ﺃﺧﺒﺮ ﺑﻤﺎ ﻳﺴﺘﺤﻘﻪ ﺍﻟﻜﺎﻓﺮﻭﻥ ﻭﺍﻟﻈﺎﻟﻤﻮﻥ ‬ ‫ﻭﺣﺮﻡ ﻋﻠﻴﻪ ﺍﻟﺠﻨﺔ‪ ،‬ﻓﻔﻲ ﻫﺬﺍ‬ ‫ﻣﻌﺼﻴﺘﻪ‪ ،‬ﻭﺗﺼﺪﻳﻘﺎ ﻟﻤﺎ ﺃﻭﻋﺪ ﻣﻦ ﻋﻘﺎﺏ ﻟﻤﻦ ﻋﺼﺎﻩ ‬ ‫ﺗﺜﺒﻴﺖ ﺍﻟﻮﻋﻴﺪ‪ .‬ﻭﻗﺪ ﺃﺧﺒﺮ ﺑﻤﺎ ﻫﻮ ﻋﺎﻟﻢ ﻣﻦ ﺃﻣﻮﺭﻫﻢ‪ ،‬ﻭﺑﻤﺎ ﻳﻜﻮﻥ ﻣﻦ ﺟﻮﺍﺑﻬﻢ‬ ‫ﻋﻨﺪ ﺫﻟﻚ‪ ،‬ﻭﺑ ‪‬ﻴﻦ ﺃﻧ‪‬ﻪ ﻳﻌﺎﻗﺒﻬﻢ ﻋﻠﻰ ﺃﻋﻤﺎﻟﻬﻢ ﺍﻟﻘﺒﻴﺤﺔ‪ ،‬ﻭﻫﻮ ﺻﺎﺩﻕ ﺍﻟﻮﻋﺪ ﻭﺍﻟﻮﻋﻴﺪ‬ ‫ﻻ ﻳﺨﻔﻰ ﻋﻠﻴﻪ ﺷﻲﺀ)‪.(٣‬‬ ‫ﻭﺃﻳﻀﺎ‪:‬‬ ‫‬‫)‪ (١‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪ .٤٦‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٣٤‬‬ ‫ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٩٠‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٩٩٢‬‬ ‫‬‫)‪ (٢‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫)‪ (٣‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٨٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪338‬‬ ‫ﺃﺍﻷﺩﻟﺔ ﺍﻟﻨﻘﻠﻴﺔ‪:‬‬ ‫ﺛﺒﺖ ﻓﻲ ﻛﺘﺎﺏ ﺍﷲ ﺃﻥ ﻣﺎ ﻭﻋﺪ ﺣﻖ‪ ،‬ﻭﺣﻖ ﻣﺎ ﺃﻭﻋﺪ‪ .‬ﻗﺎﻝ ﻓﻲ ﺃﻫﻞ ﺍﻟﺠﻨﺔ‪:‬‬ ‫﴿ ~ ﮯ ¡‪] ﴾¥ ¤ £ ¢‬ﺍﻟﺒﻘﺮﺓ‪ ،[٨٢ :‬ﻭﻗﺎﻝ ﻓﻲ ﺃﻫﻞ‬ ‫ﺍﻟﻨﺎﺭ‪] ﴾à  Á À ﴿ :‬ﺍﻟﺤﺠﺮ‪ ،[٤٨ :‬ﻭﻻ ﺧﻼﻑ ﻟﻤﺎ ﻭﻋﺪ ﺃﻭ ﺃﻭﻋﺪ‪.‬‬ ‫ﻛﻤﺎ ﻗﺎﻝ ‪] ﴾' & % $ # " ! ﴿ : 8‬ﺹ‪ ،[٢٧ :‬ﻭﻗﻮﻟﻪ‬ ‫ﺗﻌﺎﻟﻰ‪B A @ ? >= < ; ❁ 9 8 7 6 5 4 3﴿ :‬‬ ‫‪] ﴾ C‬ﺍﻷﺣﺰﺍﺏ‪.[٦٥ ،٦٤ :‬‬ ‫ﺏﺍﻷﺩﻟﺔ ﺍﻟﻌﻘﻠﻴﺔ‪:‬‬ ‫ﺃﻣﺎ ﺍﻷﺩﻟﺔ ﻣﻦ ﺟﻬﺔ ﺍﻟﻌﻘﻞ‪ ،‬ﻓﺈﻥ ﺍﻟﺒﺎﺭﻱ ﺳﺒﺤﺎﻧﻪ ﻟﻦ ﻳﺘﺮﻙ ﻓﻨﻮﻥ ﺍﻟﺸﺮ ﻭﺍﻟﻔﺴﺎﺩ‬ ‫ﻭﺍﻟﻤﻨﻜﺮ ﻭﺍﻟﻜﻔﺮ‪ ..‬ﻭﻫﻮ ﻏﺎﻳﺔ ﺍﻟﺴﻔﻪ ﻭﺍﻟﻌﺒﺚ ﻭﺍﻟﻤﻨﻜﺮ ﻭﺍﻟﺠﻮﺭ‪ ،‬ﺗﻌﺎﻟﻰ ﺍﷲ ﻋﻦ‬ ‫ﻛﺒﻴﺮﺍ)‪.(١‬‬ ‫ﻋﻠﻮﺍ ‬ ‫ﺫﻟﻚ ‪‬‬ ‫ﻭﺇﻥ ﻣﻦ ﻗﺎﻝ‪ :‬ﺇﻧﻪ ﻳﻜﻮﻥ ﺧﻼﻑ ﻣﺎ ﺃﻭﻋﺪ ﺍﷲ ﻓﻘﺪ ﺟﻬﻞ ﺍﷲ‪ ،‬ﺗﻌﺎﻟﻰ ﺍﷲ ﻋﻦ ﺃﻥ‬ ‫ﻳﻘﻮﻝ ﺧﻼﻑ ﻣﺎ ﻳﻜﻮﻥ‪ .‬ﻭﻗﺪ ﻭﻋﺪ ﺃﺻﺤﺎﺏ ﺍﻟﺠﻨﺔ ﺍﻟﺠﻨﺔ‪ ،‬ﻓﺈﻥ ﻛﺎﻧﻮﺍ ﻻ ﻳﺪﺧﻠﻮﻥ‬ ‫ﺍﻟﺠﻨﺔ ﻛﻤﺎ ﻭﻋﺪﻫﻢ ﻓﻬﺬﺍ ﻫﻮ ﺍﻟﻜﺬﺏ ﺗﻌﺎﻟﻰ ﺍﷲ ﻋﻨﻪ)‪ .(٢‬ﻛﻤﺎ ﺃﻧﻪ ﻳﻘﻀﻲ ﺑﺎﻟﻮﻋﻴﺪ‬ ‫ﻋﻠﻰ ﻛﻞ ﻋﺎﺹﻣﺮﺗﻜﺐ ﻟﻠﺬﻧﻮﺏ‪.‬‬ ‫‪)@ ١٩٤‬* ‪ N‬ا ‪J:‬ب‬ ‫ﺍﻟﺬﻧﺐ ﻫﻮ ﻛﻞ ﻣﻌﺼﻴﺔ ﺃﻭﺟﺒﺖ ﺍﻟﺤﺪﻭﺩ‪ ،‬ﻭﺃﻧﻬﺎ ﻛﻞ ﻣﺎ ﻧﺺ ﺍﻟﻜﺘﺎﺏ ﻋﻠﻰ‬ ‫ﺗﺤﺮﻳﻤﻪ)‪ ،(٣‬ﻭﻟﻴﺴﺖ ﺍﻟﺬﻧﻮﺏ ﻋﻠﻰ ﺩﺭﺟﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻓﻬﻲ ﺗﺨﺘﻠﻒ ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ‪ ،‬ﻭﻟﻬﺎ‬ ‫ﺃﺳﺒﺎﺏ‪ ،‬ﻭﺃﻗﺴﺎﻡ‪ ،‬ﻭﺃﺳﻤﺎﺀ ﺧﺎﺻﺔ‪.‬‬ ‫)‪ (١‬ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪ :‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.١٥٨‬‬ ‫)‪ (٢‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٩١‬‬ ‫)‪ (٣‬ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﺍﻟﻤﺸﺎﺭﻕ‪ ،‬ﺹ ‪.٤٧٩‬‬ ‫‪339‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺃﺻﻞ ﺍﻟﻮﻋﺪ ﻭﺍﻟﻮﻋﻴﺪ‬ ‫‪ ١٩٥‬أ‪6‬ب ا ‪J:‬ب‬ ‫ﻳﺘﺤﺪﺙ ﺍﻟﺠﻴﻄﺎﻟﻲ ﻋﻦ ﺃﺳﺒﺎﺏ ﺍﻟﺬﻧﻮﺏ‪ ،‬ﻭﻳﺮﻯ ﺃﻧﻬﺎ ﺗﻨﺤﺼﺮ ﻓﻲ ﺃﺭﺑﻊ‬ ‫ﺻﻔﺎﺕ ﻣﺮﻛﻮﺯﺓ ﻓﻲ ﻓﻄﺮﺓ ﺍﻹﻧﺴﺎﻥ‪:‬‬ ‫ﺃﻭﻟﻬﺎ‪ :‬ﺻﻔﺔ ﺭﺑﻮﺑﻴﺔ؛ ﻭﺗﻘﺘﻀﻲ ﻣﻦ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻨﺰﻭﻉ ﻭﺍﻟﺘﺸﺒﻪ ﺑﺼﻔﺎﺕ‬ ‫ﺍﻟﺮﺏ ‪ ، 2‬ﻭﺫﻟﻚ‪ :‬ﻛﺎﻟﻜﺒﺮ‪ ،‬ﻭﺍﻟﻔﺨﺮ ﻭﺍﻟﺠﺒﺮﻭﺕ‪ ،‬ﻭﺣﺐ ﺍﻟﻤﺪﺡ ﻭﺍﻟﺜﻨﺎﺀ‪ .‬ﺣﺘﻰ‬ ‫ﻛﺄﻧﻪ ﻳﺮﻳﺪ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﺃﻧﺎ ﺭﺑﻜﻢ ﺍﻷﻋﻠﻰ‪ ،‬ﻭﻫﺬﻩ ﺻﻔﺔ ﺗﻨﺒﻌﺚ ﻣﻨﻬﺎ ﺫﻧﻮﺏ ﻛﺜﻴﺮﺓ‬ ‫ﻣﻬﻠﻜﺎﺕ‪ ،‬ﻭﻫﻲ ﻛﺎﻷﻣﻬﺎﺕ ﻷﻛﺜﺮ ﺍﻟﻤﻌﺎﺻﻲ‪.‬‬ ‫ﻭﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺻﻔﺔ ﺷﻴﻄﺎﻧﻴﺔ؛ ﻭﻫﻲ ﺍﻟﺘﻲ ﻳﻨﺒﻌﺚ ﻣﻨﻬﺎ ﺍﻟﺤﺴﺪ ﻭﺍﻟﺒﻐﻲ ﻭﺍﻟﺤﻴﻠﺔ‬ ‫ﻭﺍﻟﺨﺪﺍﻉ ﻭﺍﻷﻣﺮ ﺑﺎﻟﻔﺴﺎﺩ ﻭﺍﻟﻤﻨﻜﺮ‪ ،‬ﻭﻳﺪﺧﻞ ﻓﻴﻬﺎ ﺍﻟﻐﺶ ﻭﺍﻟﻤﻜﺮ ﻭﺍﻟﺤﻘﺪ‬ ‫ﻭﺍﻟﻨﻔﺎﻕ‪ ،‬ﻭﺇﺿﻤﺎﺭ ﺍﻟﺴﻮﺀ ﻟﻠﻨﺎﺱ‪ ،‬ﻭﺃﺷﺒﺎﻩ ﺫﻟﻚ‪.‬‬ ‫ﻭﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺻﻔﺔ ﺑﻬﻴﻤﻴﺔ؛ ﻭﻫﻲ ﺍﻟﺸﻬﻮﺓ‪ ،‬ﻭﻣﻨﻬﺎ ﻳﻨﺒﻌﺚ ﺍﻟﺸﺮﻩ ﻭﺍﻟﺘﻜﺎﻟﺐ ﻋﻠﻰ‬ ‫ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺍﻟﺤﺮﺹ ﻋﻠﻰ ﻗﻀﺎﺀ ﺷﻬﻮﺓ ﺍﻟﻔﺮﺝ ﻭﺍﻟﺒﻄﻦ‪ ،‬ﻭﺍﺭﺗﻜﺎﺏ ﺍﻵﺛﺎﻡ ﻷﺟﻞ‬ ‫ﺍﻟﺸﻬﻮﺍﺕ‪.‬‬ ‫ﻭﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﺻﻔﺔ ﺳﺒﻌﻴﺔ؛ ﻭﻣﻨﻬﺎ ﻳﻨﺒﻌﺚ ﺍﻟﻐﻀﺐ ﻭﺍﻟﺤﻘﺪ‪ ،‬ﻭﺍﻟﺘﻬﺠﻢ ﻋﻠﻰ ﺍﻟﻨﺎﺱ‬ ‫ﺑﺎﻟﻀﺮﺏ ﻭﺍﻟﺸﺘﻢ‪ ،‬ﻭﺇﻧﻤﺎ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ ﻣﺮﻛﻮﺯﺓ ﻓﻲ ﺍﻹﻧﺴﺎﻥ؛ ﻷﻥ ﻃﻴﻨﺘﻪ‬ ‫ﻣﻌﺠﻮﻧﺔ ﻣﻦ ﻃﺒﺎﺋﻊ‪ .‬ﻓﺜﺄﺭﺕ ﻣﻦ ﻫﺬﻩ ﺍﻟﻄﺒﺎﺋﻊ ﺍﻟﻤﺨﺘﻠﻔﺔ ﺃﺧﻼﻕ ﻏﻴﺮ ﻣﺘﻔﻘﺔ)‪.(١‬‬ ‫ﻭﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ ﻋﻠﻰ ﺩﺭﺟﺎﺕ؛ ﻓﺎﻟﺼﻔﺔ ﺍﻟﺒﻬﻴﻤﻴﺔ ﻫﻲ ﺍﻟﺘﻲ ﺗﻐﻠﺐ ﺃﻭﻻ‪ ،‬ﺛﻢ ﺗﺄﺗﻲ‬ ‫ﺛﺎﻧﻴﺎ‪ ،‬ﺛﻢ ﺇﺫﺍ ﺍﺟﺘﻤﻌﺘﺎ ﺍﺳﺘﻌﻤﻠﺘﺎ ﺍﻟﻌﻘﻞ ﻓﻲ ﺍﻟﺨﺪﺍﻉ ﻭﺍﻟﻤﻜﺮ ﻭﺍﻟﺤﻴﻠﺔ‪،‬‬ ‫ﺍﻟﺼﻔﺔ ﺍﻟﺴﺒﻌﻴﺔ ‬ ‫ﻓﻜﺎﻧﺖ ﺍﻟﺼﻔﺔ ﺍﻟﺸﻴﻄﺎﻧﻴﺔ‪ ،‬ﺛﻢ ﺍﻟﺼﻔﺔ ﺍﻟﺮﺑﻮﺑﻴﺔ ﺁﺧﺮﻫﺎ‪ ،‬ﻭﻫﻲ ﺍﻟﻜﺒﺮ ﻭﺍﻟﻔﺨﺮ ﻭﺃﻣﺜﺎﻟﻬﺎ‪.‬‬ ‫ﻓﻬﺬﻩ ﺍﻟﺼﻔﺎﺕ ﺃﻣﻬﺎﺕ ﺍﻟﺬﻧﻮﺏ ﻭﻣﻨﺎﺑﻌﻬﺎ‪ ،‬ﻭﻣﻨﻬﺎ ﺗﻈﻬﺮ ﻋﻠﻰ ﺍﻟﺠﻮﺍﺭﺡ‪.‬‬ ‫)‪ (١‬ﺍﻟﺠﻴﻄﺎﻟﻲ‪ :‬ﻗﻨﺎﻃﺮ ﺍﻟﺨﻴﺮﺍﺕ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪ ١٨٤‬ ‪.١٨٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪340‬‬ ‫‪ ١٩٦‬أ‪?n‬م ا ‪J:‬ب‬ ‫ﻳﻘﺴﻢ ﺍﻟﺸﻘﺼﻲ ﺍﻟﺬﻧﻮﺏ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ‪:‬‬ ‫ﺃﻭﻟﻬﺎ‪ :‬ﺗﺮﻙ ﻭﺍﺟﺒﺎﺕ ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﻠﻰ ﺍﻟﻌﺒﺪ ﻣﻦ ﺻﻼﺓ ﺃﻭ ﺯﻛﺎﺓ‪ ،‬ﻭﺃﺷﺒﺎﻩ ﺫﻟﻚ‬ ‫ﻣﻦ ﺍﻟﻔﺮﺍﺋﺾ ﺍﻟﻼﺯﻣﺔ‪.‬‬ ‫ﻭﺍﻟﺜﺎﻧﻲ‪ :‬ﺫﻧﻮﺏ ﺑﻴﻦ ﺍﻟﻌﺒﺪ ﻭﺑﻴﻦ ﺍﷲ ﺗﻌﺎﻟﻰ ﻛﺸﺮﺏ ﺍﻟﺨﻤﺮ‪ ،‬ﻭﺿﺮﺏ‬ ‫ﺍﻟﻤﺰﺍﻣﻴﺮ‪ ،‬ﻭﺍﻧﺘﻬﺎﻙ ﻣﺎ ﺣﺮﻡ ﺍﷲ ﺗﻌﺎﻟﻰ‪.‬‬ ‫ﻭﺍﻟﺜﺎﻟﺚ‪ :‬ﺫﻧﻮﺏ ﺑﻴﻦ ﺍﻟﻌﺒﺪ ﻭﺑﻴﻦ ﻋﺒﺎﺩ ﺍﷲ‪ ،‬ﻭﻫﻮ ﺃﺷﻜﻞ ﻭﺃﺻﻌﺐ‪ ،‬ﻭﺗﻜﻮﻥ‬ ‫ﻓﻲ ﺍﻟﻤﺎﻝ‪ ،‬ﻭﻓﻲ ﺍﻟﻨﻔﺲ‪ ،‬ﻭﻓﻲ ﺍﻟﻌﺮﺽ‪ ،‬ﻭﻓﻲ ﺍﻟﺤﺮﻡ‪ ،‬ﻭﺍﻟﺪﻳﻦ)‪.(١‬‬ ‫ﻛﻤﺎ ﺗﻨﻘﺴﻢ ﺍﻟﺬﻧﻮﺏ ﻋﻠﻰ ﻭﺟﻬﻴﻦ‪ :‬ﺗﺼﻨﻴﻒ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﺘﻌﻠﻖ‪ ،‬ﻭﺗﺼﻨﻴﻒ‬ ‫ﺑﺎﻋﺘﺒﺎﺭ ﺩﺭﺟﺔ ﺍﻟﺬﻧﺐ‪.‬‬ ‫ﺃﺍﻟﺘﺼﻨﻴﻒ ﺍﻷﻭﻝ‪ :‬ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﺘﻌﻠﻖ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻧﺐ ﺑﻴﻦ ﺍﻟﻌﺒﺪ ﻭﺭﺑﻪ‪ ،‬ﻭﺍﻟﺬﻧﺐ‬ ‫ﺑﻴﻦ ﺍﻟﻌﺒﺪ ﻭﺻﺎﺣﺒﻪ‪ .‬ﻭﻫﺬﺍ ﺍﻟﺘﻘﺴﻴﻢ ﺫﻛﺮﻩ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﻧﻘﻼ ﻋﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻋﻦ‬ ‫ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻗﺎﻝ‪» :‬ﺍﻟﺬﻧﻮﺏ ﻭﺟﻬﻴﻦ‪ :‬ﺫﻧﺐ ﺑﻴﻦ ﺍﻟﻌﺒﺪ ﻭﺭﺑﻪ‪ ،‬ﻭﺫﻧﺐ ﺑﻴﻦ‬ ‫ﺍﻟﻌﺒﺪ ﻭﺻﺎﺣﺒﻪ‪ ،‬ﻓﺎﻟﺬﻧﺐ ﺍﻟﺬﻱ ﺑﻴﻦ ﺍﻟﻌﺒﺪ ﻭﺭﺑﻪ ﺇﺫﺍ ﺗﺎﺏ ﻣﻨﻪ ﻛﺎﻥ ﻛﻤﻦ‬ ‫ﻻ ﺫﻧﺐ ﻟﻪ‪ ،‬ﻭﺃﻣﺎ ﺫﻧﺒﻪ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺻﺎﺣﺒﻪ ﻓﻼ ﺗﻮﺑﺔ ﻟﻪ ﺣﺘﻰ ﻳﺮﺩ ﺍﻟﻤﻈﺎﻟﻢ‬ ‫ﺇﻟﻰ ﺃﻫﻠﻬﺎ«)‪.(٢‬‬ ‫ﺏﺍﻟﺘﺼﻨﻴﻒ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺑﺎﻋﺘﺒﺎﺭ ﺩﺭﺟﺔ ﺍﻟﺬﻧﻮﺏ‪ ،‬ﻭﻫﻲ ﺗﻨﻘﺴﻢ ﺇﻟﻰ‪ :‬ﺍﻟﺬﻧﻮﺏ‬ ‫ﺍﻟﻜﺒﻴﺮﺓ‪ ،‬ﻭﺍﻟﺬﻧﻮﺏ ﺍﻟﺼﻐﻴﺮﺓ)‪.(٣‬‬ ‫)‪ (١‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٦٨٣‬ ‪.٦٨٤‬‬ ‫)‪ (٢‬ﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺣﺒﻴﺐ‪ :‬ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﺑﺎﺏ ﺍﻟﻮﻋﻴﺪ ﻓﻲ ﺍﻷﻣﻮﺍﻝ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ ‪.١٨١‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪،‬‬ ‫‬‫ﻭﺃﻳﻀﺎ‪ :‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫‬‫)‪ (٣‬ﺍﻟﺠﻴﻄﺎﻟﻲ‪ :‬ﻗﻨﺎﻃﺮ ﺍﻟﺨﻴﺮﺍﺕ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪ ١٩٥ ،١٨٥‬ ‪.١٩٧‬‬ ‫ﺝ ‪ ،١‬ﺹ ‪.٣٧٦‬‬ ‫‪341‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺃﺻﻞ ﺍﻟﻮﻋﺪ ﻭﺍﻟﻮﻋﻴﺪ‬ ‫‪ ١٩٧‬أ'ء ا ‪J:‬ب‬ ‫ﻣﻦ ﺃﺳﻤﺎﺀ ﺍﻟﺬﻧﻮﺏ‪ :‬ﺍﻟﻤﻌﺼﻴﺔ‪ ،‬ﻭﺍﻟﺴﻴﺌﺔ‪ ،‬ﻭﺍﻟﺨﻄﻴﺌﺔ‪ ،‬ﻭﺍﻟﻠﻤﻢ‪ ،‬ﻭﺍﻟﻜﺒﻴﺮﺓ‪،‬‬ ‫ﻭﺍﻟﺼﻐﻴﺮﺓ‪ ،‬ﻭﺍﻹﺛﻢ‪ ،‬ﻭﺍﻟﺤﻨﺚ ﻭﻏﻴﺮﻫﺎ)‪.(١‬‬ ‫ﺃﺍﻟﻤﻌﺼﻴﺔ‪:‬‬ ‫ﺗﺴﻤﻰ ﺍﻟﺬﻧﻮﺏ ﺑﺎﺳﻢ ﺍﻟﻤﻌﺎﺻﻲ‪ ،‬ﻭﺍﻟﻤﻌﺼﻴﺔ ﻫﻲ ﻣﺨﺎﻟﻔﺔ ﻣﺎ ﺃﻣﺮ ﺍﷲ ﺑﻪ؛‬ ‫ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪Å Ä Ã Â Á À ¿ ¾ ½ ﴿ :‬‬ ‫ﻏﺎﻟﺒﺎ‪،‬‬ ‫‪] ﴾É È Ç Æ‬ﺍﻟﻨﺴﺎﺀ‪ ،[١٤ :‬ﻭﺗﻄﻠﻖ ﺍﻟﻤﻌﺼﻴﺔ ﻋﻠﻰ ﺍﻟﻜﺒﻴﺮﺓ ‬ ‫ﻭﻗﺪ ﻳﺮﺍﺩ ﺑﻬﺎ ﺍﻟﺸﺮﻙ ﺃﻭ ﺍﻟﺼﻐﻴﺮﺓ‪ ،‬ﻭﻫﻲ ﻣﺮﺍﺩﻓﺔ ﻟﻠﺴﻴﺌﺔ)‪.(٢‬‬ ‫ﻭﺍﻟﻌﺎﺻﻲ‪ :‬ﻫﻮ ﻣﻦ ﺧﺎﻟﻒ ﻣﺎ ﺃﻣﺮ ﺑﻪ‪ ،‬ﻭﻣﻦ ﺧﺎﻟﻒ ﺳﻴﺪﻩ ﻓﻴﻤﺎ ﻳﺄﻣﺮﻩ ﺑﻪ ﻓﻬﻮ‬ ‫ﻋﺎﺹ ﻟﻪ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪] ﴾ ¨ § ¦ ¥ ¤ £ ¢ ¡ ﴿ :‬ﺍﻟﺠﻦ‪ [٢٣ :‬ﻭﻫﻮ‬ ‫ﻣﻦ ﺍﺳﺘﻮﺟﺐ ﺍﻟﻌﺬﺍﺏ ﻭﻧﺎﺭ ﺟﻬﻨﻢ ﺑﻤﻌﺼﻴﺔ)‪.(٣‬‬ ‫ﻭﺗﺮﺗﺐ ﺍﻟﻤﻌﺎﺻﻲ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻭﺟﻪ‪:‬‬ ‫ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﻧﻌﻠﻢ ﺃﻥ ﻗﻮﻝ‪ :‬ﺇﻟﻬﻴﻦ ﺍﺛﻨﻴﻦ ﺷﺮﻙ ﻭﻛﻔﺮ ﻭﻛﺒﻴﺮﺓ ﻭﻣﻌﺼﻴﺔ ﻭﻋﻠﻴﻪ‬ ‫ﻋﻘﺎﺑﻪ‪.‬‬ ‫ﻭﺍﻟﺜﺎﻧﻲ‪ :‬ﺇﻧﻜﺎﺭ ﺍﻟﺒﻌﺚ ﻭﺍﻟﺠﻨﺔ ﻭﺍﻟﻨﺎﺭ‪ ،‬ﻭﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺮﺳﻞ‪ ،‬ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ‪،‬‬ ‫ﻭﺇﻧﻜﺎﺭﻩ ﻛﻔﺮ ﻭﻛﺒﻴﺮﺓ ﻭﻣﻌﺼﻴﺔ‪ ،‬ﻭﺍﻟﻌﻘﺎﺏ ﻋﻠﻴﻪ‪.‬‬ ‫ﻭﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻜﺒﺎﺋﺮ ﺩﻭﻥ ﺍﻟﺸﺮﻙ‪ ،‬ﻛﺎﻟﺪﻣﺎﺀ ﻭﺍﻟﺰﻧﻰ ﻭﺍﻟﺮﺑﺎ ﻭﺍﻟﺴﺮﻗﺔ ﻭﺷﺮﺏ‬ ‫ﺍﻟﺨﻤﺮ‪ ،‬ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ)‪.(٤‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٧٦‬‬ ‫‬‫)‪ (١‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫)‪ (٢‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٦٦٢‬‬ ‫)‪ (٣‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.١٣٤‬‬ ‫)‪ (٤‬ﺃﻃﻔﻴﺶ‪ :‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ ،‬ﺝ ‪ ،١٧‬ﺹ ‪.٢٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪342‬‬ ‫ﺏﺍﻟﺴﻴﺌﺔ‪:‬‬ ‫ﻳﻘﺴﻢ ﺍﻟﺸﻘﺼﻲ ﺍﻟﺴﻴﺌﺔ ﺇﻟﻰ ﺟﻬﺘﻴﻦ‪ :‬ﺟﻬﺔ ﻣﻦ ﻋﻨﺪ ﺍﷲ‪ ،‬ﻭﺟﻬﺔ ﻣﻦ ﻓﻌﻞ ﺍﻟﻌﺒﺪ‪.‬‬ ‫ﻭﺍﻟﺮﺍﻥ ﻋﻠﻰ ﺍﻟﻘﻠﻮﺏ ﻟﻤﺎ‬ ‫ﺃﻣﺎ ﺍﻟﺴﻴﺌﺔ ﺍﻟﺘﻲ ﻫﻲ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﻓﺎﻟﻄﺒﻊ ﻣﻨﻪ‪ ،‬ﻭﺍﻟﻘﺴﻮﺓ‪ ،‬‬ ‫ﻫﻮ ﻛﺎﺋﻦ ﻣﻦ ﺃﻋﻤﺎﻝ ﺍﻟﻌﺒﺎﺩ ﺍﻟﻘﺒﻴﺤﺔ‪ ،‬ﻭﻟﻢ ﻳﻠﻄﻒ ﺍﷲ ﺑﻬﻢ‪ ،‬ﻭﻟﻢ ﻳﻌﻨﻬﻢ‪ ،‬ﻭﻟﻢ ﻳﺨﺘﺮ‬ ‫ﻟﻬﻢ ﻣﺜﻞ ﺍﻟﺬﻱ ﺍﺧﺘﺎﺭﻩ‪ ،‬ﻭﻟﻄﻒ ﺑﻪ ﻷﻫﻞ ﻃﺎﻋﺘﻪ‪ .‬ﻭﺃﻣﺎ ﺍﻟﺴﻴﺌﺔ ﺍﻟﺘﻲ ﻫﻲ ﻣﻦ ﺍﻟﻌﺒﺎﺩ‪:‬‬ ‫ﻓﺄﻋﻤﺎﻟﻬﻢ ﻓﻲ ﻣﻌﺼﻴﺔ ﺍﷲ ﺗﻌﺎﻟﻰ)‪.(١‬‬ ‫ﻭﻟﻠﺴﻴﺌﺔ ﺛﻼﺙ ﺩﻻﻻﺕ؛ ﻭﻫﻲ‪:‬‬ ‫‪ ١‬ ﻛﻞ ﺧﺼﻠﺔ ﻗﺒﻴﺤﺔ ﻋﺼﻲ ﺍﷲ ﺗﻌﺎﻟﻰ ﺑﻬﺎ‪ ،‬ﺑﻌﺪﻡ ﺍﻣﺘﺜﺎﻝ ﺃﻣﺮﻩ‪ ،‬ﻭﻋﺪﻡ ﺍﺟﺘﻨﺎﺏ‬ ‫ﻧﻬﻴﻪ‪ ،‬ﺃﻭ ﺑﻔﻌﻞ ﻣﺎ ﻧﻬﻰ ﻋﻨﻪ‪ ،‬ﻓﻲ ﺣﻖ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﺃﻭ ﻓﻲ ﺣﻖ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﺃﻭ ﻓﻲ‬ ‫ﺣﻖ ﺍﻟﻨﻔﺲ‪ ،‬ﺃﻭ ﻓﻲ ﺣﻖ ﺍﻟﻜﻞ‪.‬‬ ‫‪ ٢‬ ﺍﻟﺴﻴﺌﺔ ﺑﻤﻌﻨﻰ‪ :‬ﺍﻟﺼﻐﺎﺋﺮ‪.‬‬ ‫ﺇﺻﺮﺍﺭﺍ ﻋﻠﻰ‬ ‫‬‫ﺷﺮﻛﺎ ﺃﻡ‬ ‫‪ ٣‬ ﺍﻟﺴﻴﺌﺔ ﺑﻤﻌﻨﻰ‪ :‬ﺍﻟﺬﻧﺐ ﺍﻟﻜﺒﻴﺮ‪ ،‬ﺳﻮﺍﺀ ﺃﻛﺎﻥ ﻧﻔﺎﻗﺎ ﺃﻡ ‬ ‫ﺍﻟﺬﻧﻮﺏ‪ ،‬ﺻﻐﻴﺮﻫﺎ ﻭﻛﺒﻴﺮﻫﺎ)‪ .(٢‬ﻭﺗﻔﺎﺻﻴﻞ ﻫﺬﺍ ﺳﻨﺬﻛﺮﻩ ﻓﻲ ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻣﻦ‪.‬‬ ‫ﺝﺍﻟﺨﻄﻴﺌﺔ‪:‬‬ ‫ﻫﻲ ﺍﻟﻮﻗﻮﻉ ﻓﻲ ﺍﻟﺬﻧﺐ ﻣﻦ ﻏﻴﺮ ﻋﻤﺪ‪ ،‬ﻭﻗﺪ ﻳﺮﺍﺩ ﺑﻬﺎ ﺍﻟﺬﻧﺐ ﺍﻟﺼﻐﻴﺮ‪ ،‬ﻛﻤﺎ ﻓﻲ‬ ‫ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪s r q p o n m l k ﴿ :‬‬ ‫‪] ﴾ x w v ut‬ﺍﻟﺒﻘﺮﺓ‪ ،[٨١ :‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪﴿ :‬ﮯ ¡ ‪¥ ¤ £ ¢‬‬ ‫¦ § ¨ © ‪] ﴾ ® ¬ « ª‬ﺍﻟﻨﺴﺎﺀ‪ .[١١٢ :‬ﻭﻗﺪ ﻳﺮﺍﺩ ﺑﻬﺎ ﺍﻟﺬﻧﺐ ﺍﻟﻜﺒﻴﺮ‪،‬‬ ‫ﻋﻠﻰ ﺗﻔﺴﻴﺮ ﺍﻟﺴﻴﺌﺔ ﺑﻤﻌﻨﻰ ﺍﻟﺸﺮﻙ‪ ،‬ﻭﺍﻹﺛﻢ ﺑﻤﻌﻨﻰ ﺍﻟﻮﻗﻮﻉ ﻓﻲ ﺍﻟﺬﻧﺐ ﺑﻌﻤﺪ)‪.(٣‬‬ ‫)‪ (١‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٤٩‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٤٧٣‬‬ ‫‬‫)‪ (٢‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫)‪ (٣‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣١٦‬‬ ‫‪343‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺃﺻﻞ ﺍﻟﻮﻋﺪ ﻭﺍﻟﻮﻋﻴﺪ‬ ‫ﺩﺍﻟﻠﻤﻢ‪:‬‬ ‫ﻫﻮ ﻣﺎ ﺩﻭﻥ ﺍﻟﻜﺒﺎﺋﺮ ﻣﻦ ﺍﻟﺬﻧﻮﺏ‪ ،‬ﻣﻊ ﺍﻟﺪﻳﻨﻮﻧﺔ ﺑﺎﻟﺘﻮﺑﺔ ﻣﻨﻪ ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪:‬‬ ‫﴿ ‪] ﴾ x w v u ts r q p o n m‬ﺍﻟﻨﺠﻢ‪.[٣٢ :‬‬ ‫ﺃﻳﻀﺎ ﺑﺄﻧﻪ ﻣﺎ ﻟ ‪‬ﻢ ﺑﺎﻟﻘﻠﺐ‪ ،‬ﻭﻗﺎﻡ ﺑﻪ‪ ،‬ﻣﻦ ﺫﻛﺮ ﺍﻟﻤﻌﺼﻴﺔ ﻭﺍﻟﻌﺰﻡ‬ ‫ﻭ ﻋ ‪‬ﺮﻓﻪ ﺍﻟﺒﻌﺾ ‬ ‫ﻋﻠﻴﻬﺎ‪ ،‬ﺩﻭﻥ ﺍﻗﺘﺮﺍﻓﻬﺎ)‪.(١‬‬ ‫ﻫﺍﻟﻜﺒﻴﺮﺓ‪:‬‬ ‫ﻭﺭﺩ ﻣﺼﻄﻠﺢ ﺍﻟﻜﺒﻴﺮﺓ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻭﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﺍﻟﺸﺮﻳﻔﺔ‪ ،‬ﻗﺎﻝ‬ ‫ﺗﻌﺎﻟﻰ‪] ﴾ j i h g f e d c b﴿ :‬ﺍﻟﻨﺴﺎﺀ‪،[٣١ :‬‬ ‫ﻭﻗﺎﻝ ﮊ ‪» :‬ﺃﻛﺒﺮ ﺍﻟﻜﺒﺎﺋﺮ ﺍﻹﺷﺮﺍﻙ ﺑﺎﷲ‪ ،‬ﻭﻋﻘﻮﻕ ﺍﻟﻮﺍﻟﺪﻳﻦ‪ ،‬ﻭﺷﻬﺎﺩﺓ ﺍﻟﺰﻭﺭ‪.(٢)«...‬‬ ‫ﺣﺪﺍ ﻓﻲ ﺍﻟﺪﻧﻴﺎ‪،‬‬ ‫ﺍﻟﻜﺒﻴﺮﺓ ﻣﻦ ﺍﻵﺛﺎﻡ‪ ،‬ﻫﻲ‪ :‬ﻛﻞ ﻣﺎ ﺃﻭﻋﺪ ﺍﷲ ﻋﻠﻰ ﺭﻛﻮﺑﻪ ‬ ‫ﻋﻘﺎﺑﺎ ﻓﻲ ﺍﻵﺧﺮﺓ‪ ،‬ﺃﻭ ﻟﻌﻦ ﻋﻠﻴﻪ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ‪ ،‬ﺃﻭ ﻟﻌﻦ ﻋﻠﻴﻪ‬ ‫ﻭﻭﻋﻴﺪﺍ ﺃﻭ ‬ ‫‬ ‫ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪ ،‬ﺃﻭ ﺑﺮﺉ ﺍﷲ ﻣﻦ ﺃﻫﻠﻪ ﻋﻠﻴﻪ‪ ،‬ﺃﻭ ﺑﺮﺉ ﻣﻨﻬﻢ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻋﻠﻰ‬ ‫ﺫﻟﻚ‪ ،‬ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ‪ ،‬ﻭﻣﺎ ﺃﺟﻤﻊ ﻋﻠﻴﻪ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺃﻧﻪ ﻣﻦ ﺍﻟﻜﺒﺎﺋﺮ‪ ،‬ﻭﻣﺎ ﺃﺷﺒﻪ‬ ‫ﺫﻟﻚ‪ ،‬ﻭﻣﺎ ﺃﺷﺒﻪ ﺍﻟﻜﺒﻴﺮ ﻓﻬﻮ ﻛﺒﻴﺮ ﻓﻲ ﺩﻳﻦ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ‪ .‬ﻳﻘﻮﻝ ﺍﻟﻘﻄﺐ‬ ‫ﻋﻤﺪﺍ‪ ،‬ﻭﺇﻣﺎ ﻋﻤﻞ ﻣﺤﺮﻡ«)‪.(٣‬‬ ‫ﺃﻃﻔﻴﺶ‪» :‬ﺍﻟﻜﺒﻴﺮﺓ ﺇﻣﺎ ﺗﺮﻙ ﻓﺮﻳﻀﺔ ‬ ‫ﻭﺍﻟﺼﻐﻴﺮﺓ‪:‬‬ ‫ﻫﻲ ﻛﻞ ﺫﻧﺐ ﻟﻢ ﻳﺜﺒﺖ ﻟﻔﺎﻋﻠﻪ ﺣﺪ ﻓﻲ ﺍﻟﺪﻧﻴﺎ ﻭﻻ ﻭﻋﻴﺪ ﻓﻲ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﻫﻲ‬ ‫ﺩﻭﻥ ﺍﻟﻜﺒﻴﺮﺓ‪ ،‬ﻭﺗﻨﺪﺭﺝ ﻓﻲ ﺍﻻﺳﺘﺜﻨﺎﺀ ﺍﻟﻮﺍﺭﺩ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪o n m ﴿ :‬‬ ‫‪] ﴾ s r q p‬ﺍﻟﻨﺠﻢ‪.[٣٢ :‬‬ ‫)‪ (١‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٨٦٥‬‬ ‫)‪ (٢‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ ،‬ﻛﺘﺎﺏ ﺍﻹﻳﻤﺎﻥ‪ ،‬ﺑﺎﺏ ﺍﻟﻜﺒﺎﺋﺮ‪ ،‬ﺭﻗﻢ ﺍﻟﺤﺪﻳﺚ )‪.(٨٧‬‬ ‫)‪ (٣‬ﺃﻃﻔﻴﺶ‪ :‬ﺷﺎﻣﻞ ﺍﻷﺻﻞ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٧١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪344‬‬ ‫ﻭﻫﻲ ﺍﻟﺴﻴﺌﺔ ﺍﻟﺘﻲ ﻭﻋﺪ ﺍﷲ ﺗﻌﺎﻟﻰ ﺑﻐﻔﺮﺍﻧﻬﺎ ﻓﻲ ﻗﻮﻟﻪ‪d c b﴿ :‬‬ ‫‪] ﴾ j i h g f e‬ﺍﻟﻨﺴﺎﺀ‪ ،[٣١ :‬ﻭﻗﻮﻝ ﺍﻟﺮﺳﻮﻝ ﮊ ‪:‬‬ ‫»‪ ...‬ﻭﺍﺗﺒﻊ ﺍﻟﺴﻴﺌﺔ ﺍﻟﺤﺴﻨﺔ ﺗﻤﺤﻬﺎ‪.(١)«...‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻓﻲ ﺗﺤﺪﻳﺪ ﺍﻟﺼﻐﻴﺮﺓ ﺇﻟﻰ ﺛﻼﺛﺔ ﺃﻗﻮﺍﻝ‪:‬‬ ‫‬‫ﻭﻗﺪ ﺍﺧﺘﻠﻒ‬ ‫ﺍﻷﻭﻝ‪ :‬ﺍﻟﺼﻐﻴﺮﺓ ﻣﻌﻠﻮﻣﺔ ﺑﺎﻟﻮﺻﻒ ﻟﻜﻨﻬﺎ ﻏﻴﺮ ﻣﻌﻠﻮﻣﺔ ﺑﺎﻟﺘﻌﻴﻴﻦ‪ ،‬ﻟﻜﻴﻼ‬‫‬ ‫ﻳﺴﺘﺨﻒ ﺑﺄﺣﻜﺎﻡ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﻻ ﻳﺘﺠﺮﺃ ﻋﻠﻰ ﺍﺭﺗﻜﺎﺑﻬﺎ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﺍﻟﻤﻐﺎﺭﺑﺔ‬ ‫ﻭﺑﻌﺾ ﺍﻟﻤﺸﺎﺭﻗﺔ‪.‬‬ ‫ﺍﻟﺜﺎﻧﻲ‪ :‬ﺍﻟﺼﻐﻴﺮﺓ ﻣﻌﻠﻮﻣﺔ ﺑﺎﻟﻮﺻﻒ ﻭﻣﻮﺟﻮﺩﺓ ﻓﻲ ﺍﻟﺨﺎﺭﺝ ﺑﺎﻟﺘﻌﻴﻴﻦ؛ ﻷﻧﻬﺎ‬‫‬ ‫ﻣﻐﻔﻮﺭﺓ ﺑﺎﺟﺘﻨﺎﺏ ﺍﻟﻜﺒﺎﺋﺮ‪ ،‬ﻭﻟﻴﺲ ﻓﻲ ﺗﻌﻴﻴﻨﻬﺎ ﺩﺍﻉ ﺇﻟﻰ ﺍﺭﺗﻜﺎﺑﻬﺎ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ‬ ‫ﺍﻟﻤﺸﺎﺭﻗﺔ ﻭﺍﻟﻨﻜﺎﺭ‪.‬‬ ‫ﺍﻟﺜﺎﻟﺚ‪ :‬ﻻ ﻭﺟﻮﺩ ﻟﻠﺼﻐﻴﺮﺓ ﻣﻄﻠﻘﺎ؛ ﻷﻥ ﻛﻞ ﻣﺎ ﻋﺼﻲ ﺑﻪ ﺍﷲ ﺗﻌﺎﻟﻰ ﻛﺒﻴﺮ‪،‬‬‫‬ ‫ﻭﻫﻮ ﻗﻮﻝ ﻣﻨﺴﻮﺏ ﺇﻟﻰ ﺍﺑﻦ ﻋﺒﺎﺱ ^ )‪.(٢‬‬ ‫ﻭﻣﻦ ﺃﻣﺜﻠﺔ ﺍﻟﺼﻐﺎﺋﺮ‪ :‬ﺍﻟﻨﻈﺮﺓ ﺍﻟﺘﻲ ﻟﻢ ﺗﺴﺒﺐ ﻓﺘﻨﺔ‪ ،‬ﻭﺍﻟﻜﺬﺑﺔ ﺍﻟﺨﻔﻴﻔﺔ ﺍﻟﺘﻲ ﻟﻢ‬ ‫ﻛﺬﺑﺎ ﻋﻠﻰ ﺍﷲ ﺃﻭ ﺭﺳﻮﻟﻪ‪ ،‬ﻭﻻ ﻳﺴﻔﻚ ﺑﻬﺎ ﺩﻡ‪ ،‬ﻭﻻ ﻳﺘﻠﻒ ﺑﻬﺎ ﻣﺎﻝ‪ ،‬ﻭﺩﺧﻮﻝ‬ ‫ﺗﻜﻦ ‬ ‫ﺑﻴﺖ ﺑﻐﻴﺮ ﺇﺫﻥ ﻣﻮﻻﻩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﺎ ﻟﻢ ﻳﺠﺘﻤﻊ ﻋﻠﻴﻪ ﻓﻬﻮ ﺻﻐﻴﺮﺓ)‪.(٣‬‬ ‫ﺯﺍﻹﺛﻢ‪:‬‬ ‫ﺍﻹﺛﻢ ﻫﻮ ﺍﻟﺬﻧﺐ ﺍﻟﻤﺘﻌﻤﺪ ﺍﻟﺬﻱ ﻳﺴﺘﺤﻖ ﻋﻠﻴﻪ ﺍﻟﻌﻘﻮﺑﺔ‪ ،‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﻠﻰ‬ ‫ﻟﺴﺎﻥ ﺍﺑﻦ ﺁﺩﻡ‪® ¬« ª © ¨ § ¦ ¥ ¤ £ ¢﴿ :‬‬ ‫¯ ‪] ﴾ °‬ﺍﻟﻤﺎﺋﺪﺓ‪.[٢٩ :‬‬ ‫)‪ (١‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ‪ :‬ﻛﺘﺎﺏ ﺍﻟﺒﺮ ﻭﺍﻟﺼﻠﺔ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﻓﻲ ﻣﻌﺎﺷﺮﺓ ﺍﻟﻨﺎﺱ‪،‬‬ ‫‪ ،٣٥٥/٤‬ﺭﻗﻢ )‪.(١٩٨٧‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٥٥٩‬‬ ‫‬‫ﻭﺃﻳﻀﺎ‪ :‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫‬‫)‪ (٢‬ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﺍﻟﻤﺸﺎﺭﻕ‪ ،‬ﺹ ‪ ٤٨٢‬ ‪.٤٨٣‬‬ ‫)‪ (٣‬ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﺍﻟﻤﺸﺎﺭﻕ‪ ،‬ﺹ ‪ ٤٨٣‬ ‪.٤٨٤‬‬ ‫‪345‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺃﺻﻞ ﺍﻟﻮﻋﺪ ﻭﺍﻟﻮﻋﻴﺪ‬ ‫ﻭﺑﻴﻦ ﺍﻟﺬﻧﺐ ﻭﺍﻹﺛﻢ ﻋﻤﻮﻡ ﻭﺧﺼﻮﺹ‪ ،‬ﻓﻜﻞ ﺇﺛﻢ ﺫﻧﺐ‪ ،‬ﻭﻟﻴﺲ ﻛﻞ ﺫﻧﺐ‬ ‫ﺳﻬﻮﺍ‪ ،‬ﺑﺨﻼﻑ‬ ‫‬‫ﻋﻤﺪﺍ ﻛﺎﻥ ﺃﻭ‬ ‫ﺇﺛﻤﺎ‪ ،‬ﻳﻘﻮﻝ ﺍﻟﺴﺎﻟﻤﻲ‪» :‬ﺇﻥ ﺍﻟﺬﻧﺐ ﻣﻄﻠﻖ ﺍﻟﺠﺮﻡ‪ ،‬‬ ‫‬ ‫ﻋﻤﺪﺍ«‪.‬‬ ‫ﺍﻹﺛﻢ ﻓﺈﻧﻪ ﻣﺎ ﻳﺴﺘﺤﻖ ﻓﺎﻋﻠﻪ ﺍﻟﻌﻘﺎﺏ‪ ،‬ﻭﻳﺨﺘﺺ ﺑﻤﺎ ﻳﻜﻮﻥ ‬ ‫ﻭﻗﺪ ﻳﺮﺩ ﺍﻹﺛﻢ ﻣﺮﺍﺩﻓﺎ ﻟﻠﺨﻄﻴﺌﺔ ﻭﻟﻠﺬﻧﺐ ﻭﻟﻠﻮﺯﺭ ﺣﺴﺐ ﺳﻴﺎﻕ ﺍﻟﻨﺺ‪ ،‬ﻭﺍﻵﺛﺎﻡ‬ ‫ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾ 7 6 5 4 3 ﴿ :‬ﺍﻟﻔﺮﻗﺎﻥ‪ ،[٦٨ :‬ﻫﻮ ﺟﺰﺍﺀ ﺍﻹﺛﻢ)‪.(١‬‬ ‫ﺡ ‬ ‫ﺍﻟﺤﻨﺚ‪:‬‬ ‫ﺑﻜﺴﺮ ﺍﻟﺤﺎﺀ ﻭﻫﻮ ﺃﺧﺺ ﻣﻦ ﺍﻟﺬﻧﺐ؛ ﻷﻥ ﺍﻟﺬﻧﺐ ﻳﻄﻠﻖ ﻋﻠﻰ ﺍﻟﺼﻐﻴﺮﺓ‬ ‫ﻋﻤﺪﺍ ﻛﺎﻥ ﺃﻭ‬ ‫ﻭﺍﻟﻜﺒﻴﺮﺓ‪ ،‬ﺃﻣﺎ ﺍﻟﺤﻨﺚ ﻓﻴﻄﻠﻖ ﻋﺎﺩ ﺓ ﻋﻠﻰ ﺍﻟﻜﺒﻴﺮﺓ‪ ،‬ﻭﻫﻮ ﺍﻟﺠﺮﻡ ﺍﻟﻜﺒﻴﺮ‪ ،‬‬ ‫ﺳﻬﻮﺍ‪ ،‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪] ﴾Æ Å Ä Ã Â ﴿ :‬ﺍﻟﻮﺍﻗﻌﺔ‪ .(٢)[٤٦ :‬ﻭﻫﺬﻩ‬ ‫‬ ‫ﺍﻟﺬﻧﻮﺏ ﻫﻲ ﻣﻌﺎﺻﻲ ﻳﺠﺐ ﺍﻟﺘﻮﺑﺔ ﻋﻨﻬﺎ ﺣﺘﻰ ﻻ ﻳﻌﺎﻗﺐ ﻋﻠﻴﻬﺎ ﺍﻹﻧﺴﺎﻥ ﻓﻲ ﺍﻵﺧﺮﺓ‪.‬‬ ‫‪ ١٩٨‬أ‪J‬اع ا ‪J:‬ب‬ ‫ﻣﻦ ﺍﻟﺬﻧﻮﺏ ﺗﺮﻙ ﺍﻟﻔﺮﺍﺋﺾ ﻭﺟﻤﻴﻊ ﻣﺎ ﺃﻣﺮ ﺍﷲ ﺑﻪ ﻣﻦ ﺍﻹﻳﻤﺎﻥ ﻭﺍﻟﺘﻮﺣﻴﺪ ﻟﻪ‪،‬‬ ‫ﻭﺍﻹﻳﻤﺎﻥ ﺑﺎﻟﺮﺳﻞ ﻭﺍﻟﻜﺘﺐ ﻭﺍﻷﻧﺒﻴﺎﺀ ﻭﻣﺎ ﺟﺎﺀ ﺑﻪ ﻣﺤﻤﺪ ﮊ ‪ ...‬ﻭﺍﻷﻣﺮ‬ ‫ﺑﺎﻟﻤﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﻤﻨﻜﺮ‪ ،‬ﻭﺍﻟﺠﻬﺎﺩ ﻓﻲ ﺳﺒﻴﻞ ﺍﷲ‪ .‬ﻛﻞ ﻫﺬﺍ ﺃﻭﺟﺐ ﺍﷲ‬ ‫ﺍﻟﻌﻤﻞ ﺑﻪ‪ ،‬ﻓﻤﻦ ﺗﺮﻙ ﺫﻟﻚ ﺃﻭ ﺷﻴ ﺌﺎ ﻣﻨﻪ ﻋﻠﻰ ﺍﻻﺳﺘﺨﻔﺎﻑ ﺑﺤﻖ ﺍﷲ ﻭﻣﻌﺼﻴﺘﻪ‪،‬‬ ‫ﺫﻧﺒﺎ‬ ‫ﻭﺃﺻﺮ ﻋﻠﻰ ﺫﻟﻚ ﻳﻌﺎﻗﺐ‪ ،‬ﻭﻣﻦ ﻋﻤﻞ ﻣﺎ ﺃﻣﺮ ﺍﷲ ﺑﻪ ﺃﺛﺎﺑﻪ ﻋﻠﻴﻪ‪ ،‬ﻭﻣﻦ ﻛﺴﺐ ‬ ‫‪‬‬ ‫ﺛﻢ ﺗﺎﺏ ﺗﺎﺏ ﺍﷲ ﻋﻠﻴﻪ)‪.(٣‬‬ ‫ﻇﻠﻤﺎ‪ ،‬ﻭﺃﻛﻞ ﺍﻟﺮﺑﺎ ﻭﺍﻟﺘﻄﻔﻴﻒ ﻭﺍﻟﺨﻴﺎﻧﺔ‪ ،‬ﻭﺟﻤﻴﻊ‬ ‫ﻭﻛﺬﻟﻚ ﺃﻛﻞ ﺃﻣﻮﺍﻝ ﺍﻟﻴﺘﺎﻣﻰ ‬ ‫ﻣﺎ ﻳﺠﺮﻱ ﻓﻴﻪ ﺍﻟﻈﻠﻢ ﻣﻦ ﺍﺭﺗﻜﺎﺏ ﻣﺎ ﻧﻬﻰ ﺍﷲ ﻭﻧﻬﻰ ﺭﺳﻮﻟﻪ‪ ،‬ﻭﺍﻧﺘﻬﺎﻙ ﻣﺤﺎﺭﻣﻪ ﻣﻦ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٣١‬ ‪.٣٢‬‬ ‫‬‫)‪ (١‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫)‪ (٢‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٨٩‬‬ ‫)‪ (٣‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٦٦٥‬ ‪.٦٦٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪346‬‬ ‫ﺍﻷﻣﻮﺍﻝ ﻭﺍﻟﺪﻣﺎﺀ ﻭﺍﻟﻔﺮﻭﺝ ﻭﺍﻟﻔﻮﺍﺣﺶ ﻣﻦ ﺍﻟﺰﻧﺎ ﻭﺍﻟﻘﺬﻑ‪ ،‬ﻭﺷﺮﺏ ﺍﻟﺨﻤﺮ‬ ‫ﻭﺍﻟﻤﺴﻜﺮ‪ ،‬ﻭﺍﻧﺘﻬﺎﻙ ﺍﻟﻤﺤﺎﺭﻡ ﺑﺎﻟﺴﻤﻊ ﻭﺍﻟﺒﺼﺮ ﻭﺍﻟﻜﻼﻡ‪ ،‬ﻭﻇﻠﻢ ﺍﻟﻤﻮﺍﺭﻳﺚ‪ ،‬ﻭﻇﻠﻢ‬ ‫ﺍﻟﺤﻘﻮﻕ‪ ،‬ﻭﺍﻟﺴﺮﻗﺔ ﻭﺍﻟﺨﻴﺎﻧﺔ‪ ،‬ﻭﺍﻟﻐﻠﻮ‪ ،‬ﻭﺍﻟﺸﺮﻙ‪ ،‬ﻭﺍﻟﻔﺮﺍﺭ ﻣﻦ ﺍﻟﺰﺣﻒ ﻓﻲ ﺍﻟﺠﻬﺎﺩ‬ ‫ﻓﻲ ﺳﺒﻴﻞ ﺍﷲ‪ ،‬ﻭﺃﻛﻞ ﺍﻷﻣﺎﻧﺔ‪ ،‬ﻭﻧﻘﺾ ﺍﻟﻌﻬﻮﺩ ﺍﻟﺘﻲ ﻓﻲ ﺍﻟﺪﻳﻦ ﺑﻴﻦ ﺍﻟﻌﺒﺎﺩ ﻭﺑﻴﻦ‬ ‫ﺭﺑﻬﻢ‪ ،‬ﻭﻗﻮﻝ ﺍﻟﺰﻭﺭ‪ ،‬ﻭﺍﻟﺸﻬﺎﺩﺍﺕ ﺑﺎﻟﺰﻭﺭ‪ ،‬ﻭﺍﻷﻳﻤﺎﻥ ﺍﻟﻜﺎﺫﺑﺔ‪ ،‬ﻭﺃﻛﻞ ﺍﻟﺤﺮﺍﻡ‪...‬‬ ‫ﻭﻛﻞ ﻣﺎ ﻧﻬﻰ ﺍﷲ ﻋﻨﻪ ﻓﻲ ﻛﺘﺎﺑﻪ ﻭﺣﺬﺭ ﺍﻧﺘﻬﺎﻛﻪ‪ .‬ﻭﻛﻞ ﻫﺬﺍ ﻳﺠﺐ ﺍﻟﺘﻮﺑﺔ ﻣﻨﻪ‪.‬‬ ‫‬ ‫وا‪e‬ﻼ‪3‬‬ ‫‪ ١٩٩‬ا ‪L F‬‬ ‫ﻭﻣﺘﺎﺑﺎ ﻭﺗﺎﺑﺔ‪ :‬ﺭﺟﻊ ﻋﻦ ﺍﻟﻤﻌﺼﻴﺔ‪.‬‬ ‫‬‫ﺗﻮﺑﺎ ﻭﺗﻮﺑﺔ‬ ‫ﺍﻟﺘﻮﺑﺔ ﻟﻐﺔ‪ :‬ﻣﻦ ﺗﺎﺏ ﻳﺘﻮﺏ ‬ ‫ﻭﺍﺻﻄﻼﺣﺎ‪ :‬ﻫﻲ ﺍﻟﺮﺟﻮﻉ ﻋﻦ ﻧﻬﻲ ﺍﷲ ﺗﻌﺎﻟﻰ ﺇﻟﻰ ﺃﻣﺮﻩ‪ ،‬ﻭﻋﻦ ﻣﻌﺼﻴﺘﻪ ﺇﻟﻰ‬ ‫‬ ‫ﻃﺎﻋﺘﻪ‪ ،‬ﻭﻋﻤﺎ ﻳﻜﺮﻩ ﺇﻟﻰ ﻣﺎ ﻳﺮﺿﻰ‪ .‬ﻭﻫﻲ ﺍﻻﻋﺘﺮﺍﻑ ﻭﺍﻟﻨﺪﻡ ﻭﺍﻹﻗﻼﻉ‪ ،‬ﻭﺍﻟﻌﺰﻡ‬ ‫ﻋﻠﻰ ﺃﻻ ﻳﻌﺎﻭﺩ ﺍﻹﻧﺴﺎﻥ ﻣﺎ ﺍﻗﺘﺮﻓﻪ)‪.(١‬‬ ‫ﻳﻘﻮﻝ ﺍﻟﺠﻴﻄﺎﻟﻲ‪ :‬ﺍﻟﺘﻮﺑﺔ ﺳﺘﺮﺓ ﻟﻌﻮﺭﺍﺕ ﺍﻷﻋﻤﺎﻝ‪ ،‬ﻭﻃﻬﺎﺭﺓ ﻟﻨﺠﺎﺳﺔ ﺍﻷﻓﻌﺎﻝ‪،‬‬ ‫ﻧﻌﻤﺔ ﺃﻧﻌﻢ ﺍﷲ ﺑﻬﺎ ﻋﻠﻰ ﻋﺒﺎﺩﻩ ﺍﻟﻤﺆﻣﻨﻴﻦ‪ ،‬ﻭﻣ ﻨﺔ ﺍﻣﺘﻦ ﺑﻬﺎ ﻋﻠﻰ ﺃﻭﻟﻴﺎﺋﻪ ﺍﻟﺘﺎﺋﺒﻴﻦ)‪.(٢‬‬ ‫ﻭﻫﻲ ﺍﻋﺘﺮﺍﻑ ﺍﻟﻌﺒﺪ ﺑﺎﻟﺬﻧﺐ ﻭﻧﺪﻣﻪ ﻋﻠﻰ ﻣﺎ ﻣﻀﻰ‪ ،‬ﻣﻊ ﺍﻟﻌﺰﻡ ﻋﻠﻰ ﻋﺪﻡ ﺍﻟﻌﻮﺩ‬ ‫)‪(٣‬‬ ‫ﺃﻳﻀﺎ‪ :‬ﺍﻻﻧﻘﻼﻉ ﻭﺍﻋﺘﻘﺎﺩ ﻋﺪﻡ‬ ‫ﺇﻟﻴﻪ ﻣﺴﺘﻘﺒﻼ‪ ،‬ﻭﺃﺩﺍﺀ ﺍﻟﺤﻘﻮﻕ ﷲ ﻭﻟﻠﻌﺒﺎﺩ ‪ .‬ﻭﻫﻲ ‬ ‫ﺍﻟﻌﻮﺩ ﻟﻠﻔﻌﻞ‪ ،‬ﻭﺍﻟﻨﺪﺍﻣﺔ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﻻﺳﺘﻐﻔﺎﺭ ﻣﻨﻪ)‪.(٤‬‬ ‫ﻭﻳﻘﻮﻝ ﺍﻟﺸﻘﺼﻲ ﻓﻲ ﻣﻌﻨﻰ ﺍﻟﺘﻮﺑﺔ‪ :‬ﺇﻧﻬﺎ ﺍﻟﺮﺟﻌﺔ ﺇﻟﻰ ﺍﷲ ﺗﻌﺎﻟﻰ ﻣﻦ ﻛﻞ ﺫﻧﺐ‪.‬‬ ‫ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪] ﴾ @ ? > =﴿ :‬ﻏﺎﻓﺮ‪ .[٣ :‬ﻭﺗﺎﺏ ﺍﷲ ﻋﻠﻰ ﺍﻟﻌﺒﺪ ﺗﻮﺑﺔ‬ ‫ﻭﻣﺘﺎﺑﺎ‪ .‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪] ﴾ ³ ² ± ﴿ :‬ﺍﻟﺒﻘﺮﺓ‪.[١٦٠ :‬‬ ‫‬ ‫)‪ (١‬ﺍﺑﻦ ﻣﻨﻈﻮﺭ‪ :‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪ ،‬ﻣﺎﺩﺓ »ﺗﻮﺏ«‪.‬‬ ‫)‪ (٢‬ﺍﻟﺠﻴﻄﺎﻟﻲ‪ :‬ﻗﻨﺎﻃﺮ ﺍﻟﺨﻴﺮﺍﺕ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.١٧٦‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.١٥٧‬‬ ‫‬‫)‪ (٣‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫)‪ (٤‬ﺃﻃﻔﻴﺶ‪ :‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ ،‬ﺝ ‪ ،١٧‬ﺹ ‪.٣٣٩‬‬ ‫‪347‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺃﺻﻞ ﺍﻟﻮﻋﺪ ﻭﺍﻟﻮﻋﻴﺪ‬ ‫ﻭﻗﻴﻞ‪ :‬ﻳﺤﺼﻞ ﺑﺎﻟﺘﻮﺑﺔ ﺍﻟﺘﻮﻓﻴﻖ ﻟﻠﻄﺎﻋﺎﺕ‪ .‬ﻭﺍﻟﺬﻧﻮﺏ ﺗﻮﺭﺙ ﺍﻟﺤﺮﻣﺎﻥ ﻣﻦ‬ ‫ﺍﻟﺤﺴﻨﺎﺕ‪ ،‬ﻭﺗﻌﻘﺐ ﺍﻟﺨﺬﻻﻥ ﻋﻦ ﺍﻹﻛﺜﺎﺭ ﻣﻦ ﺃﻋﻤﺎﻝ ﺍﻟﺨﻴﺮﺍﺕ ﻷﻥ ﺍﻟﺬﻧﻮﺏ ﺑﻤﻨﺰﻟﺔ‬ ‫ﺍﻟﻘﻴﺪ ﻟﻠﻌﺒﺪ‪ ،‬ﻳﻤﻨﻊ ﻣﻦ ﺍﻟﺴﻌﻲ ﺇﻟﻰ ﺃﻋﻤﺎﻝ ﺍﻟﻄﺎﻋﺔ ﻭﻋﻦ ﺍﻟﺨﻔﺔ ﻭﺍﻟﻨﺸﺎﻁ ﺇﻟﻴﻬﺎ)‪.(١‬‬ ‫ﻭﻛﺜﻴﺮﺍ ﻣﺎ ﻳﻄﻠﻖ ﺍﺳﻢ ﺍﻟﺘﻮﺑﺔ ﻋﻠﻰ ﻣﻌﻨﻰ ﺍﻟﻨﺪﻡ‪ ،‬ﻓﺎﻟﺘﺮﻙ ﻭﺍﻹﺻﻼﺡ ﺛﻤﺮﺓ ﻟﻬﺬﺍ‬ ‫‬ ‫ﺍﻟﻨﺪﻡ‪ ،‬ﻗﺎﻝ ﮊ ‪» :‬ﺍﻟﻨﺪﻡ ﺗﻮﺑﺔ«)‪ (٢‬ﺇﺫ ﻻ ﻳﺨﻠﻮ ﺍﻟﻨﺪﻡ ﻋﻦ ﻋﻠﻢ ﺃﻭﺟﺒﻪ‪ ،‬ﻭﻋﻦ ﻋﺰﻡ‬ ‫ﻳﺘﺒﻌﻪ ﻭﻳﺘﻠﻮﻩ‪ .‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﺘﻮﺑﺔ ﻧﺎﺭ ﻓﻲ ﺍﻟﻘﻠﺐ ﺗﻠﺘﻬﺐ‪ ،‬ﻭﺻﺪﻉ ﻓﻲ ﺍﻟﻜﺒﺪ ﻻ ﻳﺘﺸﻌﺐ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺧﻠﻊ ﻟﺒﺎﺱ ﺍﻟﺠﻔﺎﺀ ﻭﻧﺸﺮ ﺑﺴﺎﻁ ﺍﻟﻮﻓﺎﺀ‪ .‬ﻭﻗﺎﻝ ﺳﻬﻞ ﺍﻟﺘﺴﺘﺮﻱ‬ ‫)ﺕ ‪٢٨٣‬ﻫ‪٨٩٦/‬ﻡ(‪ :‬ﺍﻟﺘﻮﺑﺔ ﺗﺒﺪﻳﻞ ﺍﻟﺤﺮﻛﺎﺕ ﺍﻟﻤﺬﻣﻮﻣﺔ ﺑﺎﻟﺤﺮﻛﺎﺕ ﺍﻟﻤﺤﻤﻮﺩﺓ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻣﻌﻨﻰ ﺍﻟﺘﻮﺑﺔ ﺍﻟﻨﺪﻡ ﻭﺍﻹﻗﻼﻉ ﻋﻦ ﺍﻟﺬﻧﺐ‪ ،‬ﻭﻋﺪﻡ ﺍﻟﻌﻮﺩﺓ ﺇﻟﻴﻪ‪ ،‬ﻭﺗﻮﻃﻴﻦ‬ ‫ﺍﻟﻨﻔﺲ ﻋﻠﻰ ﺗﺮﻛﻪ‪ .‬ﻭﺍﻟﻨﺪﻡ‪ :‬ﺗﻮﺟﻊ ﺍﻟﻘﻠﺐ ﻋﻠﻰ ﺍﻟﺬﻧﺐ‪ ،‬ﻓﻜﻠﻤﺎ ﻋﻈﻢ ﺣﺰﻧﻪ ﻋﻠﻴﻪ‬ ‫ﻭﻃﺎﻝ‪ ،‬ﻛﺎﻥ ﻟﻪ ﺃﻃﻬﺮ‪ ،‬ﻭﻋﻼﻣﺔ ﺻﺤﺔ ﺍﻟﻨﺪﻡ‪ :‬ﺭﻗﺔ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﻏﺰﺍﺭﺓ ﺍﻟﺪﻣﻊ‪ ،‬ﻭﻋﻨﻪ ﮊ‬ ‫ﻗﺎﻝ‪» :‬ﺟﺎﻟﺴﻮﺍ ﺍﻟﺘﻮﺍﺑﻴﻦ ﻓﺈﻧﻬﻢ ﺃﺭﻕ ﺃﻓﺌﺪﺓ«)‪.(٣‬‬ ‫ﻭﺍﻟﻨﺪﻡ ﻋﺒﺎﺭﺓ ﻋﻦ ﺍﻻﺳﺘﻐﻔﺎﺭ ﺑﺎﻟﻘﻠﺐ‪ ،‬ﺃﻱ‪ :‬ﺗﻘﺒﻴﺢ ﺍﻟﺬﻧﺐ ﻭﺍﻟﺘﺄﺳﻒ ﻋﻠﻰ‬ ‫ﻭﻗﻮﻋﻪ)‪.(٤‬‬ ‫ﻭﻳﺤﻠﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﺍﻟﺘﻮﺑﺔ ﺇﻟﻰ‪ :‬ﺇﻣﺎ ﻭﺍﺟﺒﺔ‪ ،‬ﻭﺇﻣﺎ ﻣﻨﺪﻭﺑﺔ‪ .‬ﻓﺎﻟﻔﻮﺭ ﻭﺍﺟﺐ‬ ‫ﻣﻨﻬﺎ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺇﺫﺍ ﻋﺼﻰ ﺍﻟﻤﻜﻠﻒ ﻓﺈﻧﻪ ﻳﺠﺐ ﻋﻠﻴﻪ ﺃﻥ ﻳﺮﺟﻊ ﻋﻦ ﻋﺼﻴﺎﻧﻪ ﻓﻲ‬ ‫ﻗﻄﻌﺎ‪ .‬ﻭﻭﺟﻮﺑﻬﺎ ﻣﺄﺧﻮﺫ ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪:‬‬ ‫ﺍﻟﻔﻮﺭ‪ .‬ﻭﻓﻲ ﺗﺄﺧﻴﺮﻫﺎ ﺃﻣﻮﺭ ﻣﺤﺮﻣﺔ ‬ ‫﴿ ‪] ﴾ Ò Ñ Ð Ï Î Í‬ﺍﻟﻨﻮﺭ‪.[٣١ :‬‬ ‫)‪ (١‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٦٨٢‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ ﻓﻲ ﺳﻨﻨﻪ ﺍﻟﻜﺒﺮﻯ‪ ،‬ﺭﻗﻢ )‪ ،(٢٠٥٥٨‬ﻛﺘﺎﺏ ﺍﻟﺸﻬﺎﺩﺍﺕ‪ ،‬ﺑﺎﺏ ﺷﻬﺎﺩﺓ ﺍﻟﻘﺎﺫﻑ‪.٢٥٩/١٠ ،‬‬ ‫)‪ (٣‬ﺭﻭﺍﻩ ﺍﺑﻦ ﺃﺑﻲ ﺷﻴﺒﺔ ﻓﻲ ﻣﺼﻨﻔﻪ‪ ،‬ﺭﻗﻢ )‪ ،(٣٥٦٠٦‬ﻛﺘﺎﺏ ﺍﻟﺰﻫﺪ‪ ،‬ﺑﺎﺏ ﻛﻼﻡ ﻋﻤﺮ ﺑﻦ‬ ‫ﺍﻟﺨﻄﺎﺏ ‪ ، ƒ‬ﺩﺍﺭ ﻗﺮﻃﺒﺔ ﻟﻠﻄﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺮ‪ ،‬ﺑﻴﺮﻭﺕ‪ ،‬ﻟﺒﻨﺎﻥ‪١٤٢٧ ،‬ﻫ‪٢٠٠٦/‬ﻡ‪.١٤٥/١٩ ،‬‬ ‫)‪ (٤‬ﺃﻃﻔﻴﺶ‪ :‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ ،‬ﺝ ‪ ،١٧‬ﺹ ‪ ٣٣٧‬ ‪.٣٣٨‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪348‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﻤﻨﺪﻭﺏ ﻣﻨﻬﺎ ﻓﻬﻮ ﺗﻜﺮﺍﺭ ﺗﻮﺑﺔ ﻣﻦ ﻋﺼﻰ ﻓﺘﺎﺏ ﺇﺫﺍ ﺗﺬﻛﺮ ﺫﻧﺒﻪ ﺍﻟﺬﻱ‬ ‫ﺗﺎﺏ ﻣﻨﻪ‪ ،‬ﻓﺈﻧﻪ ﻳﻨﺪﺏ ﻟﻪ ﺃﻥ ﻳﻌﻴﺪ ﺗﻮﺑﺘﻪ‪ ،‬ﻭﻻ ﻳﺠﺐ ﻋﻠﻴﻪ ﺇﻋﺎﺩﺗﻬﺎ ﺧﻼﻓﺎ ﻟﺒﻌﻀﻬﻢ‪،‬‬ ‫ﻷﻥ ﺍﻟﺼﺤﺎﺑﺔ ﻭﻣﻦ ﻛﺎﻥ ﺃﺳﻠﻢ ﺑﻌﺪ ﻛﻔﺮﻩ ﻳﺘﺬﺍﻛﺮﻭﻥ ﻣﺎ ﻛﺎﻥ ﻣﻨﻬﻢ ﻓﻲ ﺍﻟﺠﺎﻫﻠﻴﺔ‬ ‫ﻣﻦ ﺍﻟﻜﻔﺮ ﻭﻻ ﻳﺠﺪﻭﻥ ﻟﻪ ﺗﻮﺑﺔ)‪.(١‬‬ ‫ﻭﻳﻮﺟﺐ ﺍﻟﺸﻘﺼﻲ ﻭﻗﻮﻉ ﺍﻟﺘﻮﺑﺔ ﺭﻏﻢ ﺻﻌﻮﺑﺔ ﺗﺮﻙ ﺍﻟﺬﻧﻮﺏ؛ ﻓﻴﻘﻮﻝ‪ :‬ﻭﺍﻟﺘﻮﺑﺔ‬ ‫ﻣﻦ ﺍﻟﺼﻐﺎﺋﺮ ﻭﺍﻟﻜﺒﺎﺋﺮ ﻭﺍﺟﺒﺔ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻻ ﻃﺎﻗﺔ ﻟﻺﻧﺴﺎﻥ ﻋﻠﻰ ﺗﺮﻙ ﺍﻟﺬﻧﻮﺏ؛ ﻷﻥ‬ ‫ﺍﻟﺘﻮﺑﺔ ﺣﻖ ﷲ ﻭﻟﻠﻌﺒﺎﺩ ﻳﺠﺐ ﻗﻀﺎﺅﻩ)‪.(٢‬‬ ‫ﻭﻭﺟﻮﺏ ﺍﻟﺘﻮﺑﺔ ﻇﺎﻫﺮ ﻓﻲ ﺍﻵﻳﺎﺕ ﻭﺍﻷﺧﺒﺎﺭ ﻭﺍﻹﺟﻤﺎﻉ‪ .‬ﻭﺫﻟﻚ ﺃﻥ ﺍﻟﺬﻧﺐ‬ ‫ﻣﻮﺟﺐ ﻟﻌﻘﺎﺏ ﺩﺍﺋﻢ ﻻ ﻳﻄﺎﻕ‪ ،‬ﻭﻣﺤﺮﻡ ﻟﺜﻮﺍﺏ ﺩﺍﺋﻢ ﻫﻮ ﺍﻟﺠﻨﺔ‪ ،‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪:‬‬ ‫﴿ ‪] ﴾Ô Ó Ò Ñ Ð Ï Î Í‬ﺍﻟﻨﻮﺭ‪.(٣)[٣١ :‬‬ ‫‪ ٢٠٠‬ا ‪aF‬‪9‬‬ ‫ﻣﺨﻠﺼﺎ‬ ‫‬‫ﺍﻟﺘﺎﺋﺐ‪ :‬ﻫﻮ ﻣﻦ ﻳﺨﺸﻰ ﺍﷲ ﺑﺼﺪﻕ ﺍﻹﺧﻼﺹ ﻓﻲ ﺳﺮﻩ ﻭﻋﻼﻧﻴﺘﻪ‪،‬‬ ‫ﻭﻧﻴﺘﻪ‪ ،‬ﻻ ﻳﺨﺎﺩﻉ ﺍﷲ ﺑﺎﻟﺘﻘﺼﻴﺮ ﻓﻲ ﺷﻲﺀ ﻣﻤﺎ ﻳﻠﺰﻣﻪ‬ ‫ﷲ ﺑﺎﻟﻄﺎﻋﺔ ﻓﻲ ﻗﻮﻟﻪ ﻭﻋﻤﻠﻪ ‬ ‫ﻣﻦ ﺍﻟﻄﺎﻋﺔ‪ ،‬ﻭﻻ ﻳﺘﺠﺮﺃ ﻋﻠﻰ ﺷﻲﺀ ﻳﻌﻠﻢ ﺃﻧﻪ ﻣﻌﺼﻴﺔ‪ ،‬ﻭﻻ ﻳﺸﻚ ﻓﻲ ﺷﻲﺀ ﺃﺗﺎﻩ‬ ‫ﺧﺒﺮﻩ ﻣﻤﺎ ﻻ ﻳﺴﻌﻪ ﺟﻬﻠﻪ‪ ،‬ﻭﻟﻮ ﺟﺎﺀﻩ ﻣﻦ ﻟﺴﺎﻥ ﻛﺎﻓﺮ ﻻ ﻳﺆﻣﻦ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ‬ ‫ﺍﻵﺧﺮ)‪.(٤‬‬ ‫ﻭﻳﻔﺴﺮ ﺍﻟﺸﻘﺼﻲ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪c b a ` ﴿ :‬‬ ‫‪] ﴾d‬ﺍﻟﻨﺴﺎﺀ‪ [١٨ :‬ﻓﻘﺎﻝ‪ :‬ﺇﻥ ﻫﺬﺍ ﻓﻲ ﺍﻟﻌﺎﺻﻲ ﻣﻦ ﺍﻟﻤﻘﺮﻳﻦ‪ ،‬ﺃﻧﻪ ﻻ ﺗﻨﻔﻌﻪ‬ ‫)‪ (١‬ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﺍﻟﻤﺸﺎﺭﻕ‪ ،‬ﺹ ‪.٥٣١‬‬ ‫)‪ (٢‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٦٩٦‬‬ ‫)‪ (٣‬ﺃﻃﻔﻴﺶ‪ :‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ ،‬ﺝ ‪ ،١٧‬ﺹ ‪.٣٣٩‬‬ ‫)‪ (٤‬ﺍﺑﻦ ﺟﻌﻔﺮ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٨٧‬‬ ‫‪349‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺃﺻﻞ ﺍﻟﻮﻋﺪ ﻭﺍﻟﻮﻋﻴﺪ‬ ‫ﺗﻮﺑﺘﻪ ﻣﻦ ﺑﻌﺪ ﺃﻥ ﻳﻌﺎﻳﻦ ﻣﻼﺋﻜﺔ ﺍﻟﻤﻮﺕ‪ ،‬ﻓﻼ ﻳﻨﻔﻊ ﺍﻟﻜﺎﻓﺮ ﺇﻳﻤﺎﻥ ﻋﻨﺪ ﺍﷲ‪ ،‬ﺇﺫﺍ ﻟﻢ‬ ‫ﻳﻜﻦ ﺁﻣﻦ ﻣﻦ ﻗﺒﻞ ﻓﻬﻮ ﻛﺎﻓﺮ‪ ،‬ﻭﻣﺎﺕ ﻋﻠﻰ ﻛﻔﺮﻩ)‪.(١‬‬ ‫ﻭﻳﺬﻛﺮ ﺃﻃﻔﻴﺶ ﺃﺭﺑﻌﺔ ﺃﻧﻮﺍﻉ ﻣﻦ ﺍﻟﺘﺎﺋﺒﻴﻦ‪:‬‬ ‫ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﻳﺪﻭﻡ ﻋﻠﻴﻬﺎ ﺇﻟﻰ ﺁﺧﺮ ﻋﻤﺮﻩ ﺇﻻ ﻓﺮﻃﺎﺕ ﻻ ﻳﺨﻠﻮ ﺍﻟﺒﺸﺮ ﻋﻨﻬﺎ‪ ،‬ﻭﻫﻮ‬ ‫ﺍﻟﺴﺎﺑﻖ ﺑﺎﻟﺨﻴﺮﺍﺕ ﺍﻟﻤﺴﺘﺒﺪﻝ ﺑﺎﻟﺴﻴﺌﺎﺕ ﺣﺴﻨﺎﺕ‪ ،‬ﻭﺗﻮﺑﺘﻪ ﺍﻟﻨﺼﻮﺡ ﻭﻧﻔﺴﻪ‬ ‫ﺍﻟﻤﻄﻤﺌﻨﺔ ﺍﻟﺘﻲ ﺗﺮﺟﻊ ﺇﻟﻰ ﺭﺑﻬﺎ ﺭﺍﺿﻴﺔ ﻣﺮﺿﻴﺔ)‪.(٢‬‬ ‫ﺍﻟﺜﺎﻧﻲ‪ :‬ﺗﺎﺋﺐ ﺳﻠﻚ ﻃﺮﻳﻖ ﺍﻻﺳﺘﻘﺎﻣﺔ ﻓﻲ ﺃﻣﻬﺎﺕ ﺍﻟﻄﺎﻋﺎﺕ‪ ،‬ﻭﺗﺮﻙ ﻛﺒﺎﺋﺮ‬ ‫ﺍﻟﻔﻮﺍﺣﺶ ﻛﻠﻬﺎ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻻ ﻳﻨﻔﻚ ﻋﻦ ﺫﻧﻮﺏ ﺗﻌﺘﺮﻳﻪ ﻓﻲ ﻣﺠﺎﺭﻱ ﺃﺣﻮﺍﻟﻪ‪،‬‬ ‫ﻭﻟﻜﻦ ﻛﻠﻤﺎ ﺃﻗﺪﻡ ﻻﻡ ﻧﻔﺴﻪ ﻭﺗﺠﺪﺩ ﻋﺰﻣﻪ ﻋﻠﻰ ﺍﻻﺣﺘﺮﺍﺯ ﻋﻨﻬﺎ ﻭﻧﻔﺴﻪ‬ ‫ﺍﻟﻠﻮﺍﻣﺔ)‪.(٣‬‬ ‫ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻥ ﻳﺴﺘﻤﺮ ﻋﻠﻰ ﺍﻟﺘﻮﺑﺔ ﺛﻢ ﺗﻐﻠﺒﻪ ﺍﻟﺸﻬﻮﺓ ﻭﻳﺘﻌﻤﺪﻫﺎ ﻟﻌﺠﺰﻩ ﻋﻦ‬ ‫ﻗﻬﺮﻫﺎ‪ ،‬ﻭﻳﻮﺍﻇﺐ ﻋﻠﻰ ﺍﻟﻄﺎﻋﺎﺕ‪ ،‬ﻭﺗﺮﻙ ﺟﻤﻠﺔ ﻣﻦ ﺍﻟﺬﻧﻮﺏ‪ ،‬ﻭﺇﺫﺍ ﻓﺮﻍ ﻣﻨﻬﺎ ﻧﺪﻡ‬ ‫ﻭﺗﻤﻨﻰ ﺃﻧﻪ ﻟﻢ ﻳﻔﻌﻠﻬﺎ)‪.(٤‬‬ ‫ﻳﺤﺪﺙ‬ ‫ﺍﻟﺮﺍﺑﻊ‪ :‬ﺃﻥ ﻳﺴﺘﻘﻴﻢ ﻋﻠﻰ ﺍﻟﺘﻮﺑﺔ ﺛﻢ ﻳﻌﻮﺩ ﺇﻟﻰ ﺍﻟﺬﻧﻮﺏ ﻣﻦ ﻏﻴﺮ ﺃﻥ ‬ ‫ﻭﻳﺨﺎﻑ ﻋﻠﻴﻪ ﻣﻦ ﺳﻮﺀ ﺍﻟﺨﺎﺗﻤﺔ‪،‬‬ ‫ﻧﻔﺴﻪ ﺑﺎﻟﺘﻮﺑﺔ‪ ،‬ﻓﻬﺬﻩ ﺍﻟﻨﻔﺲ ﺍﻷﻣﺎﺭﺓ ﺑﺎﻟﺴﻮﺀ‪ ،‬‬ ‫ﻭﻗﺪ ﻳﺨﺘﻢ ﻟﻪ ﺑﺎﻟﺴﻌﺎﺩﺓ)‪.(٥‬‬ ‫)‪ (١‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٢٣٥‬‬ ‫)‪ (٢‬ﺃﻃﻔﻴﺶ‪ :‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ ،‬ﺝ ‪ ،١٧‬ﺹ ‪.٣٨٦‬‬ ‫)‪ (٣‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١٧‬ﺹ ‪.٣٨٧‬‬ ‫)‪ (٤‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١٧‬ﺹ ‪.٣٩٨‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﺠﻴﻄﺎﻟﻲ‪ :‬ﻗﻨﺎﻃﺮ ﺍﻟﺨﻴﺮﺍﺕ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪ ٢٠٢‬ﻭﻣﺎ‬ ‫‬‫)‪ (٥‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺍﻟﺼﻔﺤﺔ ﻧﻔﺴﻬﺎ‪.‬‬ ‫ﺑﻌﺪﻫﺎ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪350‬‬ ‫‪ ٢٠١‬و‪Q‬ب اﻹ*اع  ‪F‬‬ ‫ﺇﻥ ﺍﻟﻜﻒ ﻋﻦ ﺍﻟﺬﻧﻮﺏ ﻓﺮﺽ‪ ،‬ﻭﻣﻌﺮﻓﺔ ﺫﻟﻚ ﻓﺮﺽ‪ .‬ﻭﺍﻟﺘﻮﺑﺔ ﻭﺍﺟﺒﺔ ﻋﻠﻰ‬ ‫ﺍﻟﻤﺴﻠﻤﻴﻦ ﺑﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾ Ò Ñ Ð Ï Î Í ﴿ :‬ﺍﻟﻨﻮﺭ‪.[٣١ :‬‬ ‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾ E D C B ﴿ :‬ﺍﻷﻧﻌﺎﻡ‪ .[١٢٠ :‬ﻓﺈﻥ ﻗﺎﺭﻑ ﺍﻟﻌﺒﺪ ﻣﻨﻬﺎ‬ ‫ﺫﻧﺒﺎ‪ ،‬ﻓﺎﻟﻔﺮﺽ ﻋﻠﻴﻪ ﺍﻟﺘﻮﺑﺔ ﻣﻨﻪ ﻭﺍﻹﻗﻼﻉ‪ ،‬ﻭﺫﻟﻚ ﻷﻣﺮﻳﻦ‪:‬‬ ‫‬ ‫ﺼﺮ‬ ‫ﺃﺣﺪﻫﻤﺎ‪ :‬ﻟﻴﺤﺼﻞ ﻟﻪ ﺗﻮﻓﻴﻖ ﺍﻟﻄﺎﻋﺔ؛ ﻷﻧﻪ ﻛﻴﻒ ﻳﻮﻓﻖ ﻟﻠﺨﺪﻣﺔ ﻣﻦ ﻫﻮ ﻣ ‬ ‫ﻋﻠﻰ ﺍﻟﻤﻌﺼﻴﺔ)‪.(١‬‬ ‫ﻭﺍﻟﺜﺎﻧﻲ ﻣﻦ ﺍﻷﻣﺮﻳﻦ‪ :‬ﺗﻠﺰﻣﻪ ﺍﻟﺘﻮﺑﺔ ﻟﺘﻘﺒﻞ ﻃﺎﻋﺘﻪ ﻋﻨﻪ‪ ،‬ﻓﺈﻥ ﺭﺏ ﺍﻟﺪﻳﻦ ﻻ ﻳﻘﺒﻞ‬ ‫ﺍﻟﻬﺪﻳﺔ‪ ،‬ﻭﺫﻟﻚ ﺃﻥ ﺍﻟﺘﻮﺑﺔ ﻣﻦ ﺍﻟﻤﻌﺎﺻﻲ‪ ،‬ﻭﺇﺭﺿﺎﺀ ﺍﻟﺨﺼﻮﻡ ﻓﺮﺽ ﻻﺯﻡ‪ ،‬ﻓﻤﺘﻰ‬ ‫ﻣﺎ ﺃﺻﺮ ﻋﻠﻰ ﺍﻟﻤﻌﺼﻴﺔ ﻓﻬﻮ ﻛﺎﻓﺮ ﻣﺮﺩﻭﺩ ﻋﻠﻴﻪ ﻋﻤﻠﻪ)‪.(٢‬‬ ‫ﻭﺍﻟﺘﻮﺑﺔ ﻭﺍﺟﺒﺔ ﻋﻠﻰ ﺍﻟﻔﻮﺭ؛ ﻷﻥ ﻣﻌﺮﻓﺔ ﻛﻮﻥ ﺍﻟﻤﻌﺎﺻﻲ ﻣﻬﻠﻜﺎﺕ ﺍﻹﻳﻤﺎﻥ‬ ‫ﺼﺮ ﺧﺎﺭﺝ ﻣﻦ ﺍﻹﻳﻤﺎﻥ ﺑﻬﺬﺍ ﺍﻟﺠﺰﺀ‪،‬‬ ‫ﻭﺍﻟﻤ ‬ ‫ﻧﻔﺴﻪ‪ .‬ﻭﺍﻹﻳﻤﺎﻥ ﻭﺍﺟﺐ ﻋﻠﻰ ﺍﻟﻔﻮﺭ‪ ،‬‬ ‫‬ ‫ﺑﻤﻮﻑ ﻭﻻ ﻣﺸﺮﻙ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﮊ ‪» :‬ﻻ ﻳﺰﻧﻲ ﺍﻟﺰﺍﻧﻲ‬‫ﻓﺈﻥ ﺇﻳﻤﺎﻧﻪ ﻏﻴﺮ ﻛﺎﻣﻞ‪ ،‬ﻓﻠﻴﺲ‬ ‫ﺣﻴﻦ ﻳﺰﻧﻲ ﻭﻫﻮ ﻣﺆﻣﻦ«)‪.(٣‬‬ ‫ﻭﻭﺟﻮﺏ ﺍﻟﺘﻮﺑﺔ ﻋﺎﻡ ﻓﻲ ﺍﻷﺷﺨﺎﺹ ﻭﺍﻷﺣﻮﺍﻝ‪ ،‬ﻓﻼ ﻳﻨﻔﻚ ﺍﻟﻤﻜﻠﻒ ﻋﻨﻪ‬ ‫ﺍﻟﺒﺘﺔ‪ ،‬ﻷﻥ ﺍﻟﺸﻬﻮﺍﺕ ﻭﺍﻟﺸﻴﺎﻃﻴﻦ ﻣﻼﺯﻣﺔ ﻟﻪ‪ ،‬ﻻ ﺗﻨﻘﻄﻊ)‪.(٤‬‬ ‫)‪ (١‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.١٩١‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺃﻃﻔﻴﺶ‪ :‬ﺷﺎﻣﻞ ﺍﻷﺻﻞ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٧٣‬‬ ‫‬‫)‪ (٢‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.١٩٣‬‬ ‫)‪ (٣‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ‪ ،‬ﺭﻗﻢ ﺍﻟﺤﺪﻳﺚ )‪ ،(٥٩٧٩‬ﻛﺘﺎﺏ ﺍﻟﺠﻨﺎﻳﺎﺕ‪ ،‬ﺑﺎﺏ ﻧﻔﻲ ﺍﺳﻢ ﺍﻹﻳﻤﺎﻥ ﻋﻦ ﺍﻟﻘﺎﺗﻞ‬ ‫ﻣﺴﻠﻤﺎ ﺑﻐﻴﺮ ﺣﻖ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﺷﻌﻴﺐ ﺍﻷﺭﻧﺎﺅﻭﻁ‪ ،‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﻁ ‪١٩٩٣ ،٢‬ﻡ‪.٣١٨/١٣ ،‬‬ ‫‬ ‫)‪ (٤‬ﺃﻃﻔﻴﺶ‪ :‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ ،‬ﺝ ‪ ،١٧‬ﺹ ‪.٣٦٧‬‬ ‫‪351‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺃﺻﻞ ﺍﻟﻮﻋﺪ ﻭﺍﻟﻮﻋﻴﺪ‬ ‫‪*Y ٢٠٢‬وط ا ‪F‬‬ ‫ﺗﻜﻮﻥ ﺍﻟﺘﻮﺑﺔ ﺑﺎﻟﻠﺴﺎﻥ ﻭﺍﻟﻘﻠﺐ ﻭﺑﻐﻴﺮﻩ ﻣﻦ ﺍﻟﺠﻮﺍﺭﺡ‪ ،‬ﻓﻴﻤﺎ ﺗﻘﺘﻀﻴﻪ ﺍﻟﺘﻮﺑﺔ‬ ‫ﻣﻌﺎ ﻭﺇﻣﺎ ﺑﺎﻟﻘﻠﺐ ﻭﺣﺪﻩ‪ ،‬ﻭﺫﻟﻚ ﻧﺎﻓﻊ‪ .‬ﻭﺇﻣﺎ‬ ‫ﻓﻴﻤﺎ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﺇﻣﺎ ‬ ‫ﺑﺎﻟﻠﺴﺎﻥ ﻣﻊ ﺍﻹﺻﺮﺍﺭ ﺑﺎﻟﻘﻠﺐ ﺃﻭ ﺑﺎﻟﺠﻮﺍﺭﺡ ﺃﻭ ﺍﻟﻐﻔﻠﺔ ﻓﻼ ﺗﻨﻔﻌﻪ‪ ،‬ﺇﻻ ﺇﻥ ﺷﻐﻞ‬ ‫ﺍﻟﻠﺴﺎﻥ ﺑﺎﻟﺘﻮﺑﺔ ﺃﻭﻟﻰ‪ ،‬ﻭﺭﺑﻤﺎ ﺳﺮﻯ ﺍﻻﺳﺘﻐﻔﺎﺭ ﺑﻪ ﺇﻟﻰ ﺍﻟﻘﻠﺐ ﻭﺍﻟﺠﻮﺍﺭﺡ‪ ،‬ﻭﻓﻲ‬ ‫ﺷﻐﻞ ﺍﻟﻠﺴﺎﻥ ﺩﻻﻟﺔ ﻋﻠﻰ ﺃﻥ ﻓﻲ ﺍﻟﻘﻠﺐ ﻃﺮﻓﺎ ﻣﻦ ﺍﻟﺘﻮﺑﺔ)‪.(١‬‬ ‫ﻭﺳﺌﻞ ﻋﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ ﻋﻦ ﺍﻟﺘﻮﺑﺔ ﺍﻟﻨﺼﻮﺡ ﻓﻘﺎﻝ‪ :‬ﻳﺘﻮﺏ ﻭﻻ ﻳﻌﻮﺩ ﺇﻟﻰ‬ ‫‬ ‫ﺍﻟﺬﻧﺐ ﻛﻤﺎ ﻻ ﻳﻌﻮﺩ ﺍﻟﻠﺒﻦ ﺇﻟﻰ ﺍﻟﻀﺮﻉ‪ .‬ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﻳﻨﺪﻡ ﻓﻴﺘﻮﺏ‪ ،‬ﻭﻻ‬ ‫ﻳﺤﺪﺙ ﻧﻔﺴﻪ ﺑﺎﻟﺮﺟﻮﻉ ﺣﺘﻰ ﻳﻤﻮﺕ‪ ،‬ﻭﺇﻥ ﻋﺎﺩ ﺗﺎﺏ ﻭﻋﺰﻡ ﺃﻥ ﻻ ﻳﻌﻮﺩ‪ ،‬ﻭﻧﺪﻡ‬ ‫‬ ‫ﻋﻠﻰ ﻣﺎ ﻓﺎﺕ ﻭﻟﻮ ﺳﺒﻌﻴﻦ ﻣﺮﺓ ﻓﻲ ﺍﻟﻴﻮﻡ)‪.(٢‬‬ ‫ﻭﻳﺤﺪﺩ ﺍﻟﺸﻘﺼﻲ ﺷﺮﻭﻁ ﺍﻟﺘﻮﺑﺔ ﺑﺄﻧﻬﺎ ﺗﻜﻮﻥ ﺗﻮﺑﺔ ﺑﺎﻟﻘﻠﺐ ﻋﻦ ﺍﻟﺬﻧﻮﺏ‪،‬‬ ‫ﻭﺗﺮﻙ ﺍﺧﺘﻴﺎﺭ ﺍﻟﺬﻧﺐ‪ ،‬ﻭﺗﻮﻃﻴﻦ ﺍﻟﻘﻠﺐ ﻋﻠﻰ ﺍﻟﻄﺎﻋﺔ‪ ،‬ﻭﺍﻟﻌﺰﻡ ﻋﻠﻰ ﺃﻻ ﻳﻌﻮﺩ ﺇﻟﻰ‬ ‫ﻭﺣﺬﺭﺍ ﻣﻦ ﺳﺨﻄﻪ‬ ‫‬‫ﺗﻌﻈﻴﻤﺎ ﷲ ﺗﻌﺎﻟﻰ‪،‬‬ ‫‬‫ﺃﺑﺪﺍ‪ ،‬ﺃﻭ ﻳﻜﻮﻥ ﺍﺧﺘﻴﺎﺭﻩ ﻟﺘﺮﻙ ﺍﻟﺬﻧﺐ‬ ‫ﺍﻟﺬﻧﺐ ‬ ‫ﻭﺃﻟﻴﻢ ﻋﻘﺎﺑﻪ‪ ،‬ﻻ ﻟﺮﻏﺒﺔ ﺩﻧﻴﻮﻳﺔ‪ ،‬ﻭﻻ ﻟﺮﻫﺒﺔ ﻣﻦ ﺍﻟﻨﺎﺱ ﺃﻭ ﻃﻠﺐ ﺛﻨﺎﺀ ﻣﻦ ﺍﻟﻨﺎﺱ ﺃﻭ‬ ‫ﺿﻌﻒ ﻓﻲ ﻧﻔﺲ ﺃﻭ ﻓﻘﺮ ﺃﻭ ﻣﺮﺽ ﺃﻭ ﻏﻴﺮ ﺫﻟﻚ‪.‬‬ ‫ﻭﻻ ﺗﺘﺤﻘﻖ ﺍﻟﺘﻮﺑﺔ ﺇﻻ ﺑﺘﻜﺎﻣﻞ ﺃﺭﻛﺎﻧﻬﺎ‪ .‬ﻭﻫﺬﻩ ﺍﻷﺭﻛﺎﻥ ﺃﻭ ﺍﻟﺸﺮﻭﻁ ﻫﻲ‪:‬‬ ‫ﺍﻟﻨﺪﻡ‪ :‬ﻭﻫﻮ ﻏﻢ ﻳﺼﻴﺐ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﻳﺘﻤﻨﻰ ﺃﻥ ﻣﺎ ﻭﻗﻊ ﻣﻨﻪ ﻟﻢ ﻳﻘﻊ‪ ،‬ﻭﺫﻟﻚ‬‫‬ ‫‬ ‫ﻭﺃﺳﻔﺎ ﻋﻠﻰ ﻋﺪﻡ ﺭﻋﺎﻳﺔ ﺣﻘﻪ ﻭﺍﻟﻮﻗﻮﻑ ﻋﻨﺪ ﺣﺪﻭﺩﻩ‪ .‬ﻗﺎﻝ‬‫ﺣﻴﺎﺀ ﻣﻦ ﺍﷲ ﺗﻌﺎﻟﻰ‬ ‫‬ ‫ﺗﻌﺎﻟﻰ‪] ﴾ > = < ; : 9 8 7﴿ :‬ﺍﻷﻧﻔﺎﻝ‪.[٢ :‬‬ ‫)‪ (١‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١٧‬ﺹ ‪.٣٧٩‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺃﻃﻔﻴﺶ‪ :‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ ،‬ﺝ ‪ ،١٧‬ﺹ ‪.٣٣٩‬‬ ‫‬‫)‪ (٢‬ﺍﻟﺠﻴﻄﺎﻟﻲ‪ :‬ﻗﻨﺎﻃﺮ ﺍﻟﺨﻴﺮﺍﺕ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.١٧٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪352‬‬ ‫ﺍﻻﺳﺘﻐﻔﺎﺭ‪ :‬ﻭﻫﻮ ﻃﻠﺐ ﺍﻟﻐﻔﺮﺍﻥ ﻟﻠﺬﻧﺐ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﺫﻟﻚ ﺍﻟﻄﻠﺐ ﺑﺎﻟﻘﻮﻝ‬‫‬ ‫ﻭﺍﻟﻘﻠﺐ‪ ،‬ﺃﻭ ﺑﺎﻟﻘﻠﺐ ﻓﻘﻂ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪B A @ ? > =﴿ :‬‬ ‫‪] ﴾G ¢ E D C‬ﺁﻝ ﻋﻤﺮﺍﻥ‪.[١٣٥ :‬‬ ‫ﺍﻹﻗﻼﻉ‪ :‬ﺍﻹﻗﻼﻉ ﻋﻦ ﺍﻟﻤﻌﺼﻴﺔ ﻭﺍﻟﻌﺰﻡ ﻋﻠﻰ ﺃﻻ ﻳﻌﻮﺩ ﻓﻲ ﺍﻟﻤﺴﺘﻘﺒﻞ ﺇﻟﻴﻬﺎ‪.‬‬‫‬ ‫ﺍﻟﺮﺟﻮﻉ ﺑﺎﻧﻜﺴﺎﺭ‪ :‬ﻭﻻ ﺗﺘﻢ ﺍﻟﺘﻮﺑﺔ ﺇﻻ ﺑﺎﻹﻗﻼﻉ ﺑﺼﻔﺔ ﻧﻬﺎﺋﻴﺔ ﻋﻦ ﺍﻟﺬﻧﺐ‬‫‬ ‫ﺑﺘﺬﻟﻞ ﻭﺍﻧﻜﺴﺎﺭ ﻧﻔﺲ؛ ﻷﻥ ﻣﺎ ﻓﺎﺕ ﻣﻦ ﺍﻟﻌﻤﺮ ﻻ ﻳﻤﻜﻦ ﺃﻥ ﻳﺮﺟﻊ‪.‬‬ ‫ﻓﻬﺬﻩ ﺷﺮﺍﺋﻂ ﺍﻟﺘﻮﺑﺔ ﻭﺃﺭﻛﺎﻧﻬﺎ ﻓﺈﺫﺍ ﺣﺼﻠﺖ ﻭﻛﻤﻠﺖ ﻓﻬﻲ ﺗﻮﺑﺔ ﺣﻘﻴﻘﻴﺔ ﺻﺎﺩﻗﺔ‬ ‫ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﻟﻰ)‪.(١‬‬ ‫ﻭﻳﺬﻛﺮ ﺍﺑﻦ ﺍﻟﻤﺒﺎﺭﻙ‪ :‬ﺃﻥ ﻟﻼﺳﺘﻐﻔﺎﺭ ﺳﺖ ﻋﻼﻣﺎﺕ‪ :‬ﺍﻟﻨﺪﻡ ﻋﻠﻰ ﻣﺎ ﻣﻀﻰ‪ ،‬ﻭﺍﻋﺘﻘﺎﺩ‬ ‫ﺃﺑﺪﺍ‪ ،‬ﻭﺃﺩﺍﺀ ﺍﻟﺤﻘﻮﻕ ﺇﻟﻰ ﺃﻫﻠﻬﺎ‪ ،‬ﻭﺇﻋﺎﺩﺓ ﺍﻟﻔﺮﺍﺋﺾ ﺍﻟﻤﻀﻴﻌﺔ‪ ،‬ﻭﺇﺫﺍﺑﺔ ﺍﻟﺒﺪﻥ‬ ‫ﻋﺪﻡ ﺍﻟﻌﻮﺩ ‬ ‫ﺍﻟﻤﺮﺑﻰ ﺑﺎﻟﺴﺤﺖ ﺑﺎﻟﻐﻤﻮﻡ ﻭﺍﻷﺣﺰﺍﻥ‪ ،‬ﻭﺇﺫﺍﻗﺘﻪ ﺃﻟﻢ ﺍﻟﻄﺎﻋﺔ ﻛﻤﺎ ﺃﺫﻳﻖ ﻟﺬﺓ ﺍﻟﻤﻌﺼﻴﺔ)‪.(٢‬‬ ‫ﻭﻳﻮﺭﺩ ﺍﻟﺠﻴﻄﺎﻟﻲ ﻫﺬﻩ ﺍﻟﺸﺮﻭﻁ ﻓﻲ ﻧﻘﺎﻁ؛ ﻫﻲ‪:‬‬ ‫ﺃﻭﻟﻬﺎ‪ :‬ﺍﻟﻨﺪﻡ ﻋﻠﻰ ﻣﺎ ﻣﻀﻰ‪.‬‬ ‫ﺃﺑﺪﺍ‪.‬‬ ‫ﻭﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺍﻹﻗﻼﻉ‪ :‬ﺃﻥ ﺗﻌﺘﻘﺪ ﺑﺎﻟﻘﻠﺐ ﺃﻥ ﻻ ﺗﻌﻮﺩ ﺇﻟﻰ ﺫﻧﺐ ‬ ‫ﻭﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺍﻻﻋﺘﺮﺍﻑ ﺑﺎﻟﺬﻧﺐ‪ ،‬ﻭﺃﻥ ﺗﺆﺩﻱ ﺇﻟﻰ ﻛﻞ ﺫﻱ ﺣﻖ ﺣﻘﻪ‪ ،‬ﻭﺭﺩ ﺍﻟﻤﻈﺎﻟﻢ‬ ‫ﺇﻥ ﻭﺟﺪﺕ‪.‬‬ ‫ﻭﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﺃﻥ ﺗﻌﻴﺪ ﺍﻟﻔﺮﺍﺋﺾ ﺍﻟﺘﻲ ﺿﻴﻌﺘﻬﺎ‪.‬‬ ‫ﻭﺍﻟﺨﺎﻣﺴﺔ‪ :‬ﺃﻥ ﺗﻌﻤﺪ ﺇﻟﻰ ﺍﻟﺒﺪﻥ ﺍﻟﺬﻱ ﺭﺑﻲ ﺑﺎﻟﺴﺤﺖ ﻓﺘﺬﻳﺒﻪ ﺑﺎﻟﻬﻤﻮﻡ ﻭﺍﻷﺣﺰﺍﻥ‪.‬‬ ‫ﺍﻟﺴﺎﺩﺳﺔ‪ :‬ﺃﻥ ﺗﺬﻳﻘﻪ ﺃﻟﻢ ﺍﻟﻄﺎﻋﺔ ﻛﻤﺎ ﺃﺫﻗﺘﻪ ﺣﻼﻭﺓ ﺍﻟﻤﻌﺼﻴﺔ)‪.(٣‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﺍﻟﻤﺸﺎﺭﻕ‪ ،‬ﺹ ‪.٥٣٢‬‬ ‫‬‫)‪ (١‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٦٨٢‬‬ ‫)‪ (٢‬ﺃﻃﻔﻴﺶ‪ ،‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ ،‬ﺝ ‪ ،١٧‬ﺹ ‪.٣٣٨‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.١٥٦‬‬ ‫‬‫ﻭﺃﻳﻀﺎ‪ :‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫‬‫)‪ (٣‬ﺍﻟﺠﻴﻄﺎﻟﻲ‪ :‬ﻗﻨﺎﻃﺮ ﺍﻟﺨﻴﺮﺍﺕ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.١٩٤‬‬ ‫‪353‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺃﺻﻞ ﺍﻟﻮﻋﺪ ﻭﺍﻟﻮﻋﻴﺪ‬ ‫‪6n ٢٠٣‬ل ا ‪F‬‬ ‫ﺇﻥ ﺍﻟﺘﻮﺑﺔ ﺇﺫﺍ ﺍﺳﺘﺠﻤﻌﺖ ﺷﺮﻭﻃﻬﺎ ﻣﻘﺒﻮﻟﺔ ﻻ ﻣﺤﺎﻟﺔ؛ ﻷﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﻭﻋﺪ‬ ‫ﺑﻘﺒﻮﻟﻬﺎ‪ ،‬ﻭﻻ ﻳﺨﻠﻒ ﺍﻟﻤﻴﻌﺎﺩ‪ ،‬ﻭﻻ ﻃﺎﻗﺔ ﻟﻈﻠﻤﺔ ﺍﻟﻤﻌﺎﺻﻲ ﻣﻊ ﻧﻮﺭ ﺍﻟﺤﺴﻨﺎﺕ‪،‬‬ ‫ﻛﻤﺎ ﻻ ﻃﺎﻗﺔ ﻟﻠﻴﻞ ﻣﻊ ﺍﻟﻨﻬﺎﺭ‪ ،‬ﻭﺍﻟﺘﻮﺑﺔ ﻛﺎﻟﺼﺎﺑﻮﻥ‪ ،‬ﻭﻛﻞ ﻧﻈﻴﻒ ﻣﻦ ﺍﻟﺜﻴﺎﺏ‬ ‫ﺑﺪ ﻣﻦ ﺯﻭﺍﻝ ﺍﻟﻮﺳﺦ ﺑﺎﻟﺼﺎﺑﻮﻥ‪ ،‬ﻛﺬﻟﻚ ﻗﺒﻮﻝ ﺍﻟﺘﻮﺑﺔ ﻭﺍﺟﺐ‪،‬‬ ‫ﻣﻘﺒﻮﻝ‪ ،‬ﻓﻜﻤﺎ ﺃﻧﻪ ﻻ ‬ ‫ﺃﻱ‪ :‬ﺃﻧﻬﺎ ﺗﻘﺒﻞ ﻻ ﻣﺤﺎﻟﺔ ﺑﻔﻀﻞ ﺍﷲ‪ ،‬ﻭﻻ ﻭﺍﺟﺐ ﻋﻠﻰ ﺍﷲ ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪Í ﴿ :‬‬ ‫‪] ﴾Ô Ó Ò Ñ Ð Ï Î‬ﺍﻟﻨﻮﺭ‪.(١)[٣١ :‬‬ ‫ﺃﻣﺎ ﺍﻟﺸﻘﺼﻲ ﻓﻴﺬﻛﺮ ﺃﻧﻪ ﻳﻨﺒﻐﻲ ﻟﻠﺘﺎﺋﺐ ﺑﻌﺪ ﺃﻥ ﻳﻄﻬﺮ ﻗﻠﺒﻪ ﻣﻦ ﺍﻟﺬﻧﻮﺏ ﺃﻥ ﻳﻌﺰﻡ‬ ‫ﺃﺑﺪﺍ‪ ،‬ﻭﺃﻥ ﻳﺘﺨﻠﺺ ﻣﻦ ﺗﺒﺎﺋﻌﻪ ﺑﻤﺎ ﺃﻣﻜﻨﻪ ﻣﻦ ﻧﻔﺴﻪ ﻭﻣﺎﻟﻪ‪،‬‬ ‫ﻋﻠﻰ ﺃﻻ ﻳﻌﻮﺩ ﺇﻟﻰ ﺫﻧﺐ ‬ ‫ﻭﻳﻌﻄﻲ ﻣﺎ ﻗﺪﺭ ﻋﻠﻴﻪ ﻣﻦ ﻓﻮﺍﺋﺖ ﻟﻮﺍﺯﻣﻪ‪ ...‬ﻭﻳﻠﻮﻡ ﻧﻔﺴﻪ ﻭﻳﻮﺑﺨﻬﺎ‪ ،‬ﻭﻳﺬﻛﺮﻫﺎ ﺑﻌﺬﺍﺏ‬ ‫ﺍﷲ ﻭﻣﺎ ﺃﻋﺪ ﻓﻲ ﺍﻵﺧﺮﺓ ﻣﻦ ﺍﻟﻌﺬﺍﺏ ﺍﻷﻟﻴﻢ ﺍﻟﺪﺍﺋﻢ ﺍﻟﻤﻘﻴﻢ ﻷﻋﺪﺍﺋﻪ‪ ،‬ﻭﻣﺎ ﺃﻋﺪ ﻣﻦ‬ ‫ﺍﻟﻨﻌﻴﻢ ﺍﻟﻌﻈﻴﻢ ﺍﻟﺬﻱ ﻻ ﻳﻔﻨﻰ ﻭﻻ ﻳﺒﻴﺪ ﻷﻭﻟﻴﺎﺋﻪ‪ ،‬ﻭﻳﺒﻜﻲ ﺇﻥ ﺣﻀﺮﻩ ﺫﻟﻚ ‬ ‫ﺃﺳﻔﺎ ﻭﺟﺰ ﻋﺎ‬ ‫ﻋﻠﻰ ﻣﺎ ﻓﺮﻁ ﻓﻲ ﺍﻟﻤﻌﺎﺻﻲ ﻣﻦ ﺯﻣﺎﻧﻪ ﺑﻐﻴﺮ ﻓﺎﺋﺪﺓ‪ .‬ﻓﺈﺫﺍ ﻓﻌﻞ ﻫﺬﺍ ﻭﺭﺟﻊ ﺇﻟﻰ ﻃﺎﻋﺔ ﺍﷲ‬ ‫ﻃﺎﻫﺮﺍ ﻛﻴﻮﻡ ﻭﻟﺪﺗﻪ ﺃﻣﻪ‪ ،‬ﻭﻧﺠﺎ ﻣﻦ‬ ‫‬‫ﺗﻌﺎﻟﻰ ﻓﻘﺪ ﺗﺎﺏ ﺗﻮﺑﺔ ﻧﺼﻮﺣﺔ‪ ،‬ﻭﺧﺮﺝ ﻣﻦ ﺍﻟﺬﻧﻮﺏ‬ ‫ﻏﺼﺔ ﺍﻟﻤﻌﺎﺻﻲ ﻭﺑﻠﻴﺘﻬﺎ ﻓﻲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ﺑﻔﻀﻞ ﺍﷲ ﺗﻌﺎﻟﻰ ﻭﻣ ﻨﻪ ﻭﻛﺮﻣﻪ)‪.(٢‬‬ ‫ﻭﻳﻌﺮﺽ ﺍﻟﺴﺎﻟﻤﻲ ﺭﺃﻱ ﺍﻟﻤﻌﺘﺰﻟﺔ ﻭﻳﻨﻘﺪ ﻗﻮﻟﻬﻢ ﺑﻮﺟﻮﺏ ﺍﻟﺘﻮﺑﺔ ﻋﻠﻰ ﺍﷲ‪ ،‬ﺇﺫ‬ ‫ﺫﻫﺒﺖ ﺍﻟﻤﻌﺘﺰﻟﺔﺑﻨﺎﺀ ﻋﻠﻰ ﻗﻮﻟﻬﻢ ﺑﺘﺤﻜﻴﻢ ﺍﻟﻌﻘﻞﺇﻟﻰ ﻭﺟﻮﺏ ﻗﺒﻮﻝ ﺍﻟﺘﻮﺑﺔ‬ ‫ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﺍﺣﺘﺠﻮﺍ ﻋﻠﻰ ﺫﻟﻚ ﺑﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪N M L K J﴿ :‬‬ ‫‪\ [ ZY X W V U T S R Q P O‬‬ ‫] ^﴾ ]ﺍﻟﻨﺴﺎﺀ‪.[١٧ :‬‬ ‫ﻭﻳﺬﻫﺐ ﺍﻟﺴﺎﻟﻤﻲ ﺇﻟﻰ ﺃﻧﻪ ﺗﻌﺎﻟﻰ ﻭﻋﺪ ﺑﻘﺒﻮﻝ ﺍﻟﺘﻮﺑﺔ ﻣﻦ ﺍﻟﻤﺆﻣﻨﻴﻦ‪ ،‬ﻓﺈﺫﺍ ﻭﻋﺪ‬ ‫)‪ (١‬ﺃﻃﻔﻴﺶ‪ :‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ ،‬ﺝ ‪ ،١٧‬ﺹ ‪.٣٧٠‬‬ ‫)‪ (٢‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٦٨٥‬ ‪.٦٨٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪354‬‬ ‫ﺷﺒﻴﻬﺎ ﺑﺎﻟﻮﺍﺟﺐ‪ ،‬ﻓﺒﻬﺬﺍ‬ ‫‬‫ﺍﷲ ﺑﺸﻲﺀ ﻭﻛﺎﻥ ﺍﻟﺨﻠﻒ ﻓﻲ ﻭﻋﺪﻩ ﻣﺤﺎﻻ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ‬ ‫ﺍﻟﺘﺄﻭﻳﻞ ﺻﺢ ﺇﻃﻼﻕ ﻛﻠﻤﺔ »ﻋﻠﻰ« ﻭﺑﻬﺬﺍ ﺍﻟﻄﺮﻳﻖ ﻳﻈﻬﺮ ﺍﻟﻔﺮﻕ ﺑﻴﻦ ﻗﻮﻟﻪ‪J﴿ :‬‬ ‫‪ ﴾ M L K‬ﻭﺑﻴﻦ ﻗﻮﻟﻪ‪] ﴾ Y X W V ﴿ :‬ﺍﻟﻨﺴﺎﺀ‪.(١)[١٧ :‬‬ ‫ﻛﻤﺎ ﻳﺮﻓﺾ ﺍﻟﻮﺍﺭﺟﻼﻧﻲ ﻓﻜﺮﺓ ﺍﻟﻤﻌﺘﺰﻟﺔ ﻋﻦ ﺍﻟﻮﺟﻮﺏ ﻋﻠﻰ ﺍﷲ‪ ،‬ﻗﺎﺋﻼ‪ :‬ﺍﻋﻠﻢ‬ ‫ﺇﻳﺠﺎﺑﺎ؛ ﻷﻧﻪ ﻟﻴﺲ ﻓﻮﻗﻪ ﺃﺣﺪ‪ ،‬ﻭﺃﻣﺎ‬ ‫‬‫ﻭﺟﻮﺑﺎ ﻭﻻ‬ ‫‬‫ﺃﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﻻ ﻳﺠﺐ ﻋﻠﻴﻪ ﺷﻲﺀ‬ ‫ﺃﻥ ﻳﺠﺐ ﻋﻠﻴﻪ ﻓﻲ ﻛﺮﻣﻪ ﻭﺟﻮﺩﻩ ﺃﻭ ﺣﻜﻤﻪ ﻭﻋﺪﻟﻪ ﻓﻨﻌﻢ)‪ .(٢‬ﻓﺈﺫﺍ ﺗﺎﺏ ﺍﻟﻌﺒﺪ ﻏﻔﺮ‬ ‫ﺍﷲ ﺫﻧﺒﻪ ﺇﻥ ﺷﺎﺀ ﺍﷲ‪.‬‬ ‫‬ ‫وا‪e‬ﻼ‪3‬‬ ‫‪ ٢٠٤‬ا '‪L‬*ة ‪L‬‬ ‫ﺍﻟﻤﻐﻔﺮﺓ ﻟﻐﺔ‪ :‬ﻣﻦ ﻏﻔﺮ‪ ،‬ﻭﺍﻟﻐﻔﺮ‪ :‬ﺍﻟﺴﺘﺮ ﻭﺍﻟﺘﻐﻄﻴﺔ)‪.(٣‬‬ ‫ﺍﺻﻄﻼﺣﺎ‪ :‬ﻫﻲ ﺳﺘﺮ ﺍﻟﺬﻧﻮﺏ‪ ،‬ﻛﻤﺎ ﻳﻘﺎﻝ‪ :‬ﻣﻐﻔﺮﺓ ﻋﻠﻰ ﺭﺃﺳﻪ‪ ،‬ﺇﻧﻤﺎ ﻫﻮ‬ ‫‬‫ﺍﻟﻤﻐﻔﺮﺓ‬ ‫ﺳﺘﺮ ﺭﺃﺳﻪ ﺑﻐﻄﺎﺀ ﻳﻐﻄﻰ ﺑﻪ‪ .‬ﻭﺍﻟﻤﻐﻔﺮ ﺳﺘﺮ‪ ،‬ﻭﻏﻔﺮﺍﻥ ﺍﻟﺬﻧﻮﺏ ﺳﺘﺮﻫﺎ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ‬ ‫ﻟﺪﺍﻭﺩ‪] ﴾ À ¿ ¾ ﴿ :‬ﺹ‪ [٢٥ :‬ﺳﺘﺮﻧﺎ ﺫﻧﻮﺑﻪ‪ ،‬ﻭﻗﻮﻟﻪ‪ã â ﴿ :‬‬ ‫‪] ﴾ä‬ﻣﺤﻤﺪ‪ [١٩ :‬ﻣﺜﻠﻪ ﻣﻐﻔﺮﺗﻬﺎ ﻟﻚ ﻭﻟﻠﻤﺆﻣﻨﻴﻦ ﺃﻥ ﻳﺴﺘﺮﻫﺎ ﻭﻳﻐﻔﺮﻫﺎ ﻟﻬﻢ)‪.(٤‬‬ ‫ﻭﺍﻟﻤﻐﻔﺮﺓ ﺗﻌﻨﻲ ﻏﻔﺮﺍﻥ ﺍﷲ ﻟﻠﺬﻧﻮﺏ‪ ،‬ﻭﻳﻜﻮﻥ ﻓﻲ ﺍﻟﻜﺒﺎﺋﺮ ﺑﺸﺮﻁ ﺍﻟﺘﻮﺑﺔ‬ ‫ﺃﻳﻀﺎ ﺃﻭ ﺑﺎﻟﺤﺴﻨﺎﺕ‪ ،‬ﺑﺸﺮﻁ ﻋﺪﻡ ﺍﻹﺻﺮﺍﺭ‬ ‫ﺍﻟﻨﺼﻮﺡ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺼﻐﺎﺋﺮ ﻓﺒﺎﻟﺘﻮﺑﺔ ‬ ‫ﻋﻠﻴﻬﺎ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪] ﴾ S R Q P O N M ﴿ :‬ﺁﻝ ﻋﻤﺮﺍﻥ‪،[١٣٥ :‬‬ ‫ﻭﻗﺎﻝ‪] ﴾ ¥ ¤ £ ¢ ﴿ :‬ﻫﻮﺩ‪.(٥)[١١٤ :‬‬ ‫)‪ (١‬ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢١٤‬‬ ‫)‪ (٢‬ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪ :‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.١٥٧‬‬ ‫)‪ (٣‬ﺃﺑﻮ ﺍﻟﺒﻘﺎﺀ ﺍﻟﻜﻔﻮﻱ‪ :‬ﺍﻟﻜﻠﻴﺎﺕ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﺩ‪ .‬ﻋﺪﻧﺎﻥ ﺩﺭﻭﻳﺶ‪ ،‬ﻣﺤﻤﺪ ﺍﻟﻤﺼﺮﻱ‪ ،‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ ‬ ‫ﺑﻴﺮﻭﺕ‪ ،‬ﻁ ‪١٤١٣ ،٢‬ﻫ‪١٩٩٣/‬ﻡ‪ ،‬ﻣﺎﺩﺓ »ﻏﻔﺮ«‪ ،‬ﺹ ‪ .٦٦٦‬ﻭﺳﻨﺬﻛﺮﻩ ﻓﻴﻤﺎ ﺑﻌﺪ‪ :‬ﺃﺑﻮ ﺍﻟﺒﻘﺎﺀ‪ :‬ﺍﻟﻜﻠﻴﺎﺕ‪.‬‬ ‫)‪ (٤‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.١٢٠‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٦٦٢‬‬ ‫‬‫)‪ (٥‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫‪355‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺃﺻﻞ ﺍﻟﻮﻋﺪ ﻭﺍﻟﻮﻋﻴﺪ‬ ‫ﺃﻳﻀﺎ‪ :‬ﺳﺘﺮ ﺍﷲ ﻟﻠﺬﻧﺐ‪ ،‬ﻭﻭﻗﺎﻳﺔ ﺷﺮﻩ ﺑﺘﻔﻀﻞ ﻣﻨﻪ ﻭﺇﻛﺮﺍﻡ؛ ﺗﻜﻮﻥ‬ ‫ﻭﺍﻟﻤﻐﻔﺮﺓ ﻫﻲ ‬ ‫ﺍﺑﺘﺪﺍﺀ ﺑﺎﺟﺘﻨﺎﺏ ﺍﻟﻜﺒﺎﺋﺮ ﻭﺑﺎﻟﻌﻤﻞ ﺍﻟﺼﺎﻟﺢ ﺃﻭ ﺍﺳﺘﺠﺎﺑﺔ ﻻﺳﺘﻐﻔﺎﺭ‬ ‫‬‫ﻣﻦ ﺍﷲ ﺗﻌﺎﻟﻰ‬ ‫ﺍﻟﻌﺒﺪ‪ ،‬ﻓﺎﻟﻜﺒﺎﺋﺮ ﻻ ﻳﻐﻔﺮﻫﺎ ﺍﷲ ﺗﻌﺎﻟﻰ ﺇﻻ ﺑﺎﻟﺘﻮﺑﺔ ﻭﺑﺎﻹﻗﻼﻉ‪ ،‬ﺃﻣﺎ ﺍﻟﺼﻐﺎﺋﺮ ﻓ ﺘﻐﻔﺮ‬ ‫ﺑﺎﻟﺘﻮﺑﺔ ﺃﻭ ﺑﺎﻻﺳﺘﻐﻔﺎﺭ‪ ،‬ﺃﻭ ﺑﻔﻌﻞ ﺍﻟﺤﺴﻨﺎﺕ‪ ،‬ﺃﻭ ﺑﺎﺟﺘﻨﺎﺏ ﺍﻟﻜﺒﺎﺋﺮ ﺃﻭ ﺑﺎﻟﻤﺼﺎﺋﺐ)‪.(١‬‬ ‫‪ ٢٠٥‬أد  ا '‪L‬*ة‬ ‫ﺍﻟﻤﻐﻔﺮﺓ ﺗﻜﻮﻥ ﻟﻤﻦ ﺗﺎﺏ ﻗﺒﻞ ﺍﻟﻤﻮﺕ‪ ،‬ﻭﻷﻫﻞ ﺍﻟﺘﻮﺑﺔ ﺍﻟﻨﺠﺎﺓ ﻣﻤﺎ ﻭﻗﻊ ﻓﻴﻪ‬ ‫ﺃﻫﻞ ﺍﻹﺻﺮﺍﺭ‪ .‬ﻭﻗﺪ ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪❁ S R Q P O N M ﴿ :‬‬ ‫‪] ﴾Y X W V U‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ [١٣٦ ،١٣٥ :‬ﻓﺄﻭﺟﺐ ﺍﻟﻤﻐﻔﺮﺓ ﻟﻤﻦ ﻟﻢ‬ ‫ﺼﺮ‪.‬‬ ‫ﺍﻟﻤ ‬ ‫ﺼﺮ‪ ،‬ﻭﺃﻭﺟﺐ ﺑﺬﻟﻚ ﺗﻤﺎﻡ ﺍﻟﻮﻋﺪ ﻋﻠﻰ ‬ ‫ﻳ ‬ ‫ﻭﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪] ﴾ k j i h g f e﴿ :‬ﻃﻪ‪ [٨٢ :‬ﻓﺄﻭﺟﺐ‬ ‫ﺍﻟﻤﻐﻔﺮﺓ ﻟﻤﻦ ﺗﺎﺏ‪ .‬ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﻟﻰ ﻓﻲ ﻛﺘﺎﺑﻪ‪﴾ ¥ ¤ £ ¢ ¡ ﴿ :‬‬ ‫]ﺍﻟﺰﻣﺮ‪ ،[٥٣ :‬ﻭﻫﻮ ﻟﻤﻦ ﺃﺳﻠﻢ ﻭﺗﺎﺏ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ‪¯ ® ¬ « ª ﴿ :‬‬ ‫‪] ﴾ °‬ﺍﻟﺒﻘﺮﺓ‪ [٢٢٢ :‬ﻓﺄﺛﺎﺏ ﺍﻟﺘﻮﺍﺑﻴﻦ‪ ،‬ﻭﻗﺎﻝ‪) ( ' & % $ ﴿ :‬‬ ‫* ‪] ﴾ . - , +‬ﺍﻟﺘﺤﺮﻳﻢ‪ [٨ :‬ﻭﻋﺴﻰ ﻣﻦ ﺍﷲ ﺗﺜﺒﺖ ﺃﻥ ﺍﻟﺠﻨﺔ ﻟﻜﻞ‬ ‫ﺗﺎﺋﺐ‪ ،‬ﻭﺍﻟﻮﻋﺪ ﻟﻪ ﻭﺍﺟﺐ‪.‬‬ ‫ﺼﺮﻭﻥ«)‪ ،(٢‬ﻭﻗﺎﻝ ﮊ ‪» :‬ﺍﻟﺘﺎﺋﺐ ﻣﻦ ﺍﻟﺬﻧﺐ ﻛﻤﻦ‬ ‫ﺍﻟﻤ ‬ ‫ﻭﻗﺎﻝ ﺍﻟﻨﺒﻲ ﮊ ‪» :‬ﻫﻠﻚ ‬ ‫ﺼﺮﻳﻦ)‪.(٤‬‬ ‫ﺍﻟﻤ ‬ ‫)‪(٣‬‬ ‫ﻻ ﺫﻧﺐ ﻟﻪ« ﻓﺄﻭﺟﺐ ﻟﻤﻦ ﺗﺎﺏ ﺃﻧﻪ ﻛﻤﻦ ﻻ ﺫﻧﺐ ﻟﻪ‪ ،‬ﻭﺃﻟﺰﻡ ﺍﻟﻬﻼﻙ ‬ ‫)‪ (١‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٧١٥‬‬ ‫)‪ (٢‬ﺫﻛﺮﻩ ﺃﺑﻮ ﻃﺎﻟﺐ ﺍﻟﻤﻜﻲ ﻓﻲ ﻗﻮﺕ ﺍﻟﻘﻠﻮﺏ‪ .٢٦٢/٢ ،٣٢٥/١ ،‬ﻭﺫﻛﺮﻩ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ ﻓﻲ ﺯﺍﺩ‬ ‫ﺍﻟﻤﺴﻴﺮ‪ ،٢٠٤/٤ ،‬ﻣﺮﻓﻮ ﻋﺎ ﻋﻦ ﺍﻟﻨﺒﻲ ﮊ ‪.‬‬ ‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺍﻟﺮﺑﻴﻊ ﺑﻤﻌﻨﺎﻩ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ .(٦٩١‬ﻭﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ ﻓﻲ ﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ‪ ،‬ﺭﻗﻢ )‪،(٢٠٥٥٩‬‬ ‫ﻛﺘﺎﺏ ﺍﻟﺸﻬﺎﺩﺍﺕ‪ ،‬ﺑﺎﺏ ﺷﻬﺎﺩﺓ ﺍﻟﻘﺎﺫﻑ‪.٢٥٩/١٠ ،‬‬ ‫)‪ (٤‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٣٩٠‬ ‪.٣٩٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪356‬‬ ‫‪ ٢٠٦‬أ‪6‬ب ا ) وا '‪*L‬ة‬ ‫ﺃﺳﺒﺎﺏ ﺍﻟﻌﻔﻮ ﻋﻦ ﺍﻟﺬﻧﻮﺏ ﺧﻤﺴﺔ‪ :‬ﺍﻟﺘﻮﺑﺔ ﺍﻟﻨﺼﻮﺡ‪ ،‬ﻭﺍﻟﺤﺴﻨﺔ ﺍﻟﻤﻘﺒﻮﻟﺔ‪،‬‬ ‫ﻭﺍﻟﻤﺼﻴﺒﺔ ﺍﻟﻤﻮﺟﻌﺔ ﺍﻟﺘﻲ ﻗﺎﻝ ﺻﺎﺣﺒﻬﺎ‪J I ❁ G F E D C ﴿ :‬‬ ‫‪] ﴾ R Q P ON M L K‬ﺍﻟﺒﻘﺮﺓ‪ [١٥٧، ١٥٦ :‬ﺃﻭ ﻟﻢ ﻳﻘﻠﻬﺎ‪،‬‬ ‫ﻭﻣﻦ ﻭﺭﺍﺀ ﺫﻟﻚ ﺷﻔﺎﻋﺔ ﺍﻟﻤﺼﻄﻔﻰ ﮊ ‪ ،‬ﻭﺍﻟﺴﺒﺐ ﺍﻟﺨﺎﻣﺲ ﺭﺣﻤﺔ ﺍﷲ ﻭﻫﻮ‬ ‫ﺍﻟﺤﻜﻴﻢ ﺍﻟﻜﺮﻳﻢ ﺍﻟﺮﺅﻭﻑ ﺍﻟﺮﺣﻴﻢ ﺭﺏ ﺍﻟﻌﺮﺵ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻭﻫﻮ ﺍﻟﺘﺎﺋﺐ ﻋﻠﻰ ﻋﺒﻴﺪﻩ‬ ‫ﺍﻟﻤﺬﻧﺒﻴﻦ ﻗﺒﻞ ﺃﻥ ﻳﺘﻮﺑﻮﺍ‪ ،‬ﻓﻘﺎﻝ ﻋ ‪‬ﺰ ﻣﻦ ﻗﺎﺋﻞ‪% $ # " ! ﴿ :‬‬ ‫& ' ( ) * ‪] ﴾ - , +‬ﺍﻟﻨﺴﺎﺀ‪.[٢٧ :‬‬ ‫‪  *L! ٢٠٧‬ون @‬ ‫ﻣﻦ ﻋﻔﻮ ﺍﷲ ﻭﻛﺮﻣﻪ ﺃﻧﻪ ﻟﻢ ﻳﻜﺘﺐ ﻋﻠﻰ ﺃﺣﺪ ﻣﻌﺼﻴﺔ ﺳﻘﻂ ﻓﻴﻬﺎ ﻣﻦ ﺧﺎﺭﺝ‬ ‫ﺇﺭﺍﺩﺗﻪ؛ ﻟﺬﻟﻚ ﺍﺳﺘﺜﻨﻰ ﺍﻟﺸﺎﺭﻉ ﺑﻌﺾ ﺍﻟﺤﺎﻻﺕ ﺍﻟﺘﻲ ﻳﻘﻊ ﻓﻴﻬﺎ ﺍﻹﻧﺴﺎﻥ ﻭﻳﻌﺼﻲ‬ ‫ﺭﺑﻪ‪ ،‬ﻓﻴﻐﻔﺮﻫﺎ ﺍﷲ ﺗﻌﺎﻟﻰ ﺑﺪﻭﻥ ﺗﻮﺑﺘﻪ‪.‬‬ ‫ﻭﻫﺬﻩ ﺣﺎﻻﺕ ﺃﺭﺑﻊ ﺭﺻﺪﻫﺎ ﺍﻹﻣﺎﻡ ﺍﻟﺨﻠﻴﻠﻲ ﻓﻲ ﺍﻵﺗﻲ)‪:(١‬‬ ‫‪ ١‬ ﺍﻟﺨﻄﺄ‪ :‬ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪~ } | { z y x w ﴿ :‬‬ ‫ﮯ ¡‪] ﴾ ¦ ¥ ¤ £ ¢‬ﺍﻷﺣﺰﺍﺏ‪.[٥ :‬‬ ‫‪ ٢‬ ﺍﻻﺳﺘﻜﺮﺍﻩ‪ :‬ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪U T S R Q P O N M﴿ :‬‬ ‫‪] ﴾ X W V‬ﺍﻟﻨﺤﻞ‪.[١٠٦ :‬‬ ‫‪ ٣‬ ﺍﻟﻨﺴﻴﺎﻥ‪ :‬ﺇﻥ ﺗﺮﻙ ﻓﺮﻳﻀﺔ ﻣﻦ ﺍﻟﻔﺮﺍﺋﺾ ﺣﺘﻰ ﻳﺨﺮﺝ ﻭﻗﺘﻬﺎ ﻳﻌﺪ ﻣﻌﺼﻴﺔ ﻛﺒﻴﺮﺓ‬ ‫ﻧﺎﺳﻴﺎ ﻓﻠﻪ ﻋﺬﺭ ﺍﻟﺸﺮﻉ‪ ،‬ﻗﺎﻝ ﮊ ‪ » :‬ﺭﻓﻊ ﻋﻦ‬ ‫‬‫ﻟﻮ ﺗﻌﻤﺪ ﺫﻟﻚ‪ ،‬ﻭﻟﻜﻦ ﻟﻮ ﻛﺎﻥ‬ ‫ﺃﻣﺘﻲ ﺍﻟﺨﻄﺄ ﻭﺍﻟﻨﺴﻴﺎﻥ«)‪ .(٢‬ﻭﺍﻟﺬﻧﺐ ﺍﻟﺬﻱ ﻳﺼﻴﺒﻪ ﺍﻟﻤﺆﻣﻦ ﻭﻫﻮ ﻻ ﻳﻔﻄﻦ ﺑﻪ‪،‬‬ ‫)‪ (١‬ﺍﻟﺨﻠﻴﻠﻲ‪ :‬ﺗﻤﻬﻴﺪ‪ ،‬ﺝ ‪ ،٣‬ﺹ ‪ ٤٤‬ ‪.٤٥‬‬ ‫)‪ (٢‬ﻭﺭﺩ ﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ ﺑﺼﻮﺭ ﻣﺘﻌﺪﺩﺓ‪ .‬ﺭﻭﺍﻩ ﺟﺎﺑﺮ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﻓﻲ ﺍﻟﺘﻘﻴﺔ‪ ،‬ﺭﻗﻢ ‪ ،٧٩٤‬ﻣﺴﻨﺪ ﺍﻟﺮﺑﻴﻊ =‬ ‫‪357‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺃﺻﻞ ﺍﻟﻮﻋﺪ ﻭﺍﻟﻮﻋﻴﺪ‬ ‫ﻭﻫﻮ ﺍﻟﺨﻄﺄ ﻭﺍﻟﻨﺴﻴﺎﻥ‪ ،‬ﻭﻫﻮ ﺇﺻﺎﺑﺔ ﺑﺨﻄﺄ‪ ،‬ﻗﺪ ﻳﺘﺠﺎﻭﺯ ﺍﷲ ﻟﻪ ﻋﻦ ﺫﻟﻚ‬ ‫ﻣﻔﺮﻭﺿﺎ‬ ‫‬‫ﻣﺎ ﻟﻢ ﻳﻜﻦ ﻣﻨﻪ ﺣﻖ ﻳﺠﺐ ﻷﺣﺪ ﻣﻦ ﺍﻟﻤﺨﻠﻮﻗﻴﻦ‪ ،‬ﺃﻭ ﻳﻀﻴﻊ ﻋﻤﻼ‬ ‫ﻓﻌﻠﻴﻪ ﺍﻟﺨﻼﺹ ﺇﺫﺍ ﻋﻠﻢ ﻭﺟﻮﺑﻪ)‪.(١‬‬ ‫ﺗﺤﺪﺙ ﺍﻟﻨﻔﺲ ﺑﺎﻟﺴﻮﺀ ﻭﺍﻟﻔﻮﺍﺣﺶ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﺼﺪﻕ‬ ‫‪ ٤‬ ﺣﺪﻳﺚ ﺍﻟﻨﻔﺲ‪ :‬ﺃﺣﻴﺎ ﻧﺎ ‬ ‫ﺫﻟﻚ ﻭﻳﻜﺬﺑﻪ ﺍﻟﻌﻤﻞ‪ .‬ﻗﺎﻝ ﮊ ‪» :‬ﺇﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﺗﺠﺎﻭﺯ ﻋﻦ ﺃﻣﺘﻲ ﻋﻤﺎ ﺣﺪﺛﺖ‬ ‫ﺑﻪ ﺃﻧﻔﺴﻬﺎ ﻣﺎ ﻟﻢ ﺗﺘﻜﻠﻢ ﺑﻪ ﺃﻭ ﺗﻌﻤﻞ ﺑﻪ«)‪.(٢‬‬ ‫✾ ✾ ✾‬ ‫= ﺹ ‪ .٢٥١‬ﺍﺑﻦ ﺭﺟﺐ ﺍﻟﺤﻨﺒﻠﻲ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺹ ‪ .٣٥‬ﺍﻟﺒﻴﻬﻘﻲ‪ :‬ﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ‬ ‫ﻋﻄﺎ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔﺑﻴﺮﻭﺕ‪١٤١٤ ،‬ﻫ‪١٩٩٤/‬ﻡ‪ ،‬ﺝ ‪ ،٧‬ﺹ ‪ .٣٥٦‬ﺍﺑﻦ ﻣﺎﺟﻪ‪ :‬ﺍﻟﺴﻨﻦ‪ ،‬ﺝ ‪،١‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﻨﺴﺎﺋﻲ‪:‬‬ ‫‬‫ﺍﻟﻤﻜﺮﻩ ﻭﺍﻟﻨﺎﺳﻲ‪ ،‬ﺭﻗﻢ ‪ ٦٥٩/١ ،٢٠٤٥‬ﻣﻊ ﺯﻳﺎﺩﺓ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪.‬‬ ‫ﻛﺘﺎﺏ ﻃﻼﻕ ‬ ‫ﻋﺸﺮﺓ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﻋﻠﻲ ﺑﻦ ﻧﺎﻳﻒ‪) ،‬ﺩ‪ .‬ﺕ(‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪.١٠٩/١ ،(٧٥٣‬‬ ‫)‪ (١‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٦٦٧‬‬ ‫)‪ (٢‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ ،‬ﺭﻗﻢ )‪ ،(١٢٧‬ﻛﺘﺎﺏ ﺍﻹﻳﻤﺎﻥ‪ ،‬ﺑﺎﺏ ﺗﺠﺎﻭﺯ ﺍﷲ ﻋﻦ ﺣﺪﻳﺚ ﺍﻟﻨﻔﺲ ﻭﺍﻟﺨﻮﺍﻃﺮ‬ ‫ﺑﺎﻟﻘﻠﺐ ﺇﺫﺍ ﻟﻢ ﺗﺴﺘﻘﺮ‪ ،‬ﺹ ‪ .٧٧‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﻛﺘﺎﺏ ﺍﻹﻳﻤﺎﻥ‪ ،‬ﺣﺪﻳﺚ ‪.١٥‬‬ ‫‪358‬‬ ‫ا =< ا ‪JK‬‬ ‫ا ‪8‬م اﻵ‪i‬*‬ ‫‪ ٢٠٨‬اﻹ 'ن  ‪8‬م اﻵ‪ ! *i‬أل ا‬ ‫ﻳﻘﻊ ﺍﻟﺠﺰﺍﺀ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﻓﻲ ﺍﻵﺧﺮﺓ‪ .‬ﻭﻣﻦ ﻫﻨﺎ ﻛﺎﻥ ﺍﻹﻳﻤﺎﻥ ﺑﺎﻟﻴﻮﻡ ﺍﻵﺧﺮ‬ ‫ﺃﺻﻞ ﻣﻦ ﺃﺻﻮﻝ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﻫﻮ ﺍﻷﺻﻞ ﺍﻟﺨﺎﻣﺲ ﻣﻦ ﺃﺻﻮﻝ ﺍﻹﻳﻤﺎﻥ‬ ‫ﺍﻟﺘﻲ ﺟﺎﺀﺕ ﻓﻲ ﺣﺪﻳﺚ ﺟﺒﺮﻳﻞ ‪ ، ‰‬ﻭﻫﻮ ﻣﻌﻠﻮﻡ ﻣﻦ ﺍﻟﺪﻳﻦ ﺑﺎﻟﻀﺮﻭﺭﺓ ﻟﻜﺜﺮﺓ‬ ‫ﺃﺩﻟﺘﻪ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻭﻣﻦ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ .‬ﻭﻣﻦ ﺃﻧﻜﺮﻩ ﻓﻘﺪ ﺍﻧﺨﻠﻊ ﻣﻦ ﺭﺑﻘﺔ‬ ‫ﻭﺣ ‪‬ﺮﻣﺖ ﻋﻠﻴﻪ ﺩﺍﺭ ﺍﻟﺠﻨﺎﻥ؛ ﻷﻧﻪ ﺑﺈﻧﻜﺎﺭ ﺍﻟﺒﻌﺚ ﻗﺪ ﺭ ﺩ ﺻﺮﻳﺢ ﺍﻟﻘﺮﺁﻥ‬ ‫ﺍﻹﺳﻼﻡ‪ ،‬‬ ‫ﺑﺎﻟﻜﺒﺮ ﻭﺍﻟﻌﻨﺎﺩ‪ .‬ﻭﻓﻲ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﻳﺘﻢ ﺍﻟﺒﻌﺚ ﻭﺍﻟﺠﺰﺍﺀ ﻟﻴﺘﻠﻘﻰ ﻛﻞ ﻓﺮﺩ ﻣﺎ ﻭﻋﺪ ﺑﻪ‬ ‫ﻭﺃﻭﻋﺪ ﻋﻠﻴﻪ‪.‬‬ ‫ﻭﺍﻟﺒﻌﺚ ﺣﻖ ﻭﺍﺟﺐ ﻋﻠﻰ ﻛﻞ ﻣﻜﻠﻒ ﺃﻥ ﻳﺆﻣﻦ ﺑﻪ؛ ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪5 ﴿ :‬‬ ‫‪] ﴾ : 9 8 7 6‬ﺍﻟﺤﺞ‪ ،[٧ :‬ﻭﻗﻮﻟﻪ‪﴾ C B A @ ? ﴿ :‬‬ ‫]ﺍﻷﻧﺒﻴﺎﺀ‪ ،[١٠٤ :‬ﻭﻣﻦ ﺃﻧﻜﺮﻩ ﻓﻘﺪ ﺃﺷﺮﻙ)‪.(١‬‬ ‫ﻭﻳﻀﻊ ﺍﻟﻘﻄﺐ ﺃﻃﻔﻴﺶ ﺍﻹﻳﻤﺎﻥ ﺑﺎﻟﺒﻌﺚ ﺗﺤﺖ ﺍﻟﻘﻮﻝ ﺍﻟﺨﺎﻣﺲ ﻣﻦ ﺍﻷﻗﻮﺍﻝ‬ ‫ﺍﻟﻌﺸﺮﺓ ﺍﻟﺨﺎﺻﺔ ﺑﻜﻤﺎﻝ ﺍﻟﺘﻮﺣﻴﺪ‪ .‬ﺍﻟﺘﻲ ﻳﺠﺐ ﺃﻥ ﻳﻜﺘﻤﻞ ﺑﻬﺎ ﺇﻳﻤﺎﻥ ﺍﻟﻌﺒﺪ)‪ .(٢‬ﻛﻤﺎ‬ ‫ﻳﺬﻛﺮ ﻓﻲ ﻣﻮﺿﻊ ﺁﺧﺮ ﺃﻧﻪ ﻳﺠﺐ ﺍﻋﺘﻘﺎﺩ ﺃﻥ ﻛﻞ ﺣﻲ ﻳﻤﻮﺕ ﺇﻻ ﺍﷲ ﺗﻌﺎﻟﻰ)‪.(٣‬‬ ‫ﻭﺃﻳﻀﺎ ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪ :‬ﺍﻟﺪﻟﻴﻞ ﻭﺍﻟﺒﺮﻫﺎﻥ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٢٩٠‬‬ ‫‬‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.١٢١‬‬ ‫‬‫)‪ (١‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫)‪ (٢‬ﺃﻃﻔﻴﺶ‪ :‬ﺷﺮﺡ ﻋﻘﻴﺪﺓ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺹ ‪.١٢٥‬‬ ‫)‪ (٣‬ﺃﻃﻔﻴﺶ‪ :‬ﺍﻟﺬﻫﺐ ﺍﻟﺨﺎﻟﺺ‪ ،‬ﺹ ‪.١٢‬‬ ‫‪359‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺃﺻﻞ ﺍﻟﻮﻋﺪ ﻭﺍﻟﻮﻋﻴﺪ‬ ‫‬ ‫وا‪e‬ﻼ‪3‬‬ ‫‪ ٢٠٩‬ا ‪L c)6‬‬ ‫ﺍﺻﻄﻼﺣﺎ ﻫﻮ‪ :‬ﺑﻌﺚ‬ ‫‬‫ﺍﻟﺒﻌﺚ ﻟﻐﺔ‪ :‬ﻣﻦ ﺑﻌﺜﻪ ﻭﺍﺑﺘﻌﺜﻪ‪ :‬ﺃﺭﺳﻠﻪ ﻓﺎﻧﺒﻌﺚ‪ .‬ﻭﺍﻟﺒﻌﺚ‬ ‫ﺍﻟﻤﻮﺗﻰ ﻭﻧﺸﺮﻫﻢ ﻟﻴﻮﻡ ﺍﻟﺒﻌﺚ‪ .‬ﻭﺑﻴﺎﻧﻪ ﺃﻥ ﺗﺮﺟﻊ ﺍﻷﺭﻭﺍﺡ ﺑﻌﺪ ﺍﻟﻨﻔﺨﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺇﻟﻰ‬ ‫ﺃﺟﺴﺎﺩﻫﺎ‪ ،‬ﺑﻌﺪ ﺃﻥ ﺗﻠﺘﺌﻢ ﻫﺬﻩ ﺍﻷﺟﺴﺎﺩ‪ ،‬ﻭﻳﺠﺘﻤﻊ ﺭﻓﺎﺗﻬﺎ ﻛﻤﺎ ﺃﻧﺸﺌﺖ ﺃﻭﻝ ﻣﺮﺓ‪،‬‬ ‫ﻭﺗﻌﻮﺩ ﺍﻟﺤﻴﺎﺓ ﻭﺍﻟﺤﺲ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﺍﻟﻮﻋﻲ ﺇﻟﻰ ﺃﺻﺤﺎﺑﻬﺎ‪.‬‬ ‫ﻭﻳﺴﻤﻰ ﺍﻟﺒﻌﺚ ﺑﺄﺳﻤﺎﺀ ﺃﺧﺮﻯ‪ ،‬ﻣﻨﻬﺎ‪ :‬ﺍﻟﻨﺸﻮﺭ‪ ،‬ﻭﺍﻟﺨﺮﻭﺝ‪ ،‬ﻭﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻭﻳﻮﻡ‬ ‫ﺍﻟﺤﺴﺮﺓ‪ ،‬ﻭﻳﻮﻡ ﺍﻟﺘﻐﺎﺑﻦ‪ ،‬ﻭﻳﻮﻡ ﺍﻟﻨﺪﺍﻣﺔ‪ ،‬ﻭﻳﻮﻡ ﺍﻟﻤﺴﺎﺑﻘﺔ‪ ،‬ﻭﻳﻮﻡ ﺍﻟﻤﻨﺎﻗﺸﺔ‪ ،‬ﻭﻳﻮﻡ‬ ‫ﺍﻟﻤﻨﺎﻓﺴﺔ‪ ،‬ﻭﻳﻮﻡ ﺍﻟﻤﺤﺎﺳﺒﺔ‪ ،‬ﻭﻳﻮﻡ ﺍﻟﻤﺴﺎﺀﻟﺔ‪ ،‬ﻭﻳﻮﻡ ﺍﻟﺰﻟﺰﻟﺔ‪ ،‬ﻭﻳﻮﻡ ﺍﻟﺪﻣﺪﻣﺔ‪ ،‬ﻭﻳﻮﻡ‬ ‫ﺍﻟﺮﺍﺟﻔﺔ‪ ،‬ﻭﻳﻮﻡ ﺍﻟﺮﺍﺩﻓﺔ‪ ،‬ﻭﻳﻮﻡ ﺍﻟﺼﺎﻋﻘﺔ‪ ،‬ﻭﻳﻮﻡ ﺍﻟﻮﺍﻗﻌﺔ)‪ ،(١‬ﻭﻏﻴﺮﻫﺎ ﻣﻦ ﻣﺴﻤﻴﺎﺕ‪.‬‬ ‫‪ ٢١٠‬ا ‪8/‬ة وا 'ت‬ ‫ﻌﺮﻑ ﺍﻟﻮﺍﺭﺟﻼﻧﻲ ﺍﻟﺤﻴﺎﺓ ﺑﺄﻧﻬﺎ ﻫﻲ‪» :‬ﺍﺟﺘﻤﺎﻉ ﺍﻟﺮﻭﺡ ﻭﺍﻟﺠﺴﺪ‪ ،‬ﻭﻛﻮﻧﻪ ﻓﻴﻪ‪،‬‬ ‫ﻳ ‪‬‬ ‫ﻭﻫﻲ ﻋﺮﺽ ﻣﻦ ﺍﻷﻋﺮﺍﺽ‪ ،‬ﻭﺍﻟﻨﻔﺲ ﻭﺍﻟﺮﻭﺡ ﺟﻮﻫﺮﺍﻥ«)‪.(٢‬‬ ‫ﻭﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻲ ﻛﻴﻔﻴﺔ ﻗﺒﺾ ﺍﻟﺮﻭﺡ‪ ،‬ﻓﻘﺎﻝ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ‪ :‬ﺇﻥ ﻣﻠﻚ‬ ‫ﺍﻟﺮﻭﺡ ﺑﻤﻨﺰﻟﺔ ﺣﺠﺮ ﺍﻟﻤﻐﻨﺎﻃﻴﺲ ﻓﻲ ﺟﺬﺑﻪ ﻟﻠﺤﺪﻳﺪ‪ ،‬ﻭﺃﻧﻪ ﺇﺫﺍ ﻇﻬﺮ ﺍﻟﻤﻠﻚ ﻟﻠﺮﻭﺡ‬ ‫ﻃﺎﺭ ﺇﻟﻴﻪ‪ .‬ﻭﻗﺎﻝ ﻗﻮﻡ‪ :‬ﺍﷲ ﺗﻌﺎﻟﻰ ﻳﺨﺮﺝ ﺍﻟﺮﻭﺡ ﻓﻴﺘﻠﻘﺎﻫﺎ ﺍﻟﻤﻠﻚ‪ .‬ﻭﻳﻌﻠﻖ ﺍﻟﺠﻴﻄﺎﻟﻲ‬ ‫ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﻗﻮﺍﻝ ﻗﺎﺋﻼ‪» :‬ﻭﺍﻟﺼﺤﻴﺢ ﺃﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻫﻮ ﺍﻟﺬﻱ ﻳﺤﻴﻲ ﻭﻳﻤﻴﺖ‪،‬‬ ‫ﻭﻫﻮ ﺃﻋﻠﻢ ﺑﻜﻴﻔﻴﺔ ﺫﻟﻚ«)‪.(٣‬‬ ‫ﻌﺮﻑ ﺍﻟﺴﺎﻟﻤﻲ ﺍﻟﻤﻮﺕ ﺑﺄﻧﻪ‪» :‬ﻣﻔﺎﺭﻗﺔ ﺍﻟﺮﻭﺡ ﻟﻠﺠﺴﺪ«)‪ (٤‬ﻓﻴﻜﻮﻥ ﺍﻟﺒﻌﺚ ﺇﺫﻥ‬ ‫ﻭﻳ ‪‬‬ ‫‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺷﺎﻣﻞ ﺍﻷﺻﻞ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٨٥‬‬ ‫‬‫)‪ (١‬ﺃﻃﻔﻴﺶ‪ :‬ﺷﺮﺡ ﻋﻘﻴﺪﺓ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺹ ‪ ١٢٥‬ ‪.١٢٦‬‬ ‫)‪ (٢‬ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪ :‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢١‬‬ ‫)‪ (٣‬ﺍﻟﺠﻴﻄﺎﻟﻲ‪ :‬ﻗﻨﺎﻃﺮ ﺍﻟﺨﻴﺮﺍﺕ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٢٢٩‬ ‪.٢٣٠‬‬ ‫)‪ (٤‬ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ‪ ،‬ﺝ ‪ ،٤‬ﺹ ‪.١١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪360‬‬ ‫ﻌﺮﻑ ﺍﻟﻤﻮﺕ ﺑﺄﻧﻪ »ﻛﻴﻔﻴﺔ‬ ‫ﻫﻮ ﺭﺩ ﺍﻟﺮﻭﺡ ﺇﻟﻰ ﺍﻟﺠﺴﺪ‪ .‬ﺃﻣﺎ ﺍﻟﻘﻄﺐ ﺃﻃﻔﻴﺶ ﻓﻴ ‪‬‬ ‫ﻣﺨﻠﻮﻗﺔ ﻓﻲ ﺍﻟﺤﻲ ﻟﻘﻮﻟﻪ ‪] ﴾ - , ﴿ :8‬ﺍﻟﻤﻠﻚ‪ [٢ :‬ﻓﺒﻴﻨﻬﻤﺎ ﺗﻘﺎﺑﻞ ﺍﻟﺘﻀﺎﺩ«)‪.(١‬‬ ‫ﻭﻳﻔﺮﻕ ﺍﻟﻔﺰﺍﺭﻱ ﺑﻴﻦ ﻧﻮﻋﻴﻦ ﻣﻦ ﺍﻹﻓﻨﺎﺀ‪ .‬ﺇﺫ ﺇﻥ ﺇﻓﻨﺎﺀ ﺍﷲ ﺍﻷﺷﻴﺎﺀ ﻋﻠﻰ‬ ‫‪‬‬ ‫ﻭﺟﻬﻴﻦ؛ ﺃﺣﺪﻫﻤﺎ‪ :‬ﺇﻓﻨﺎﺅﻩ ﻟﻬﺎ ﻋﻠﻰ ﻭﺟﻪ ﺇﺑﻄﺎﻟﻬﺎ ﺑﺄﻥ ﻻ ﻳﺒﻘﻴﻬﺎ ﻭﻻ ﻳﺪﻳﻤﻬﺎ ﻭﻻ‬ ‫ﻳﻤﺴﻜﻬﺎ ﻭﻻ ﻳﺪﺑﺮﻫﺎ ﻓﻴﺒﻄﻠﻬﺎ‪ .‬ﻓﺬﻟﻚ ﻭﺟﻪ ﻣﻦ ﺍﻟﻔﻨﺎﺀ ﻭﺍﻹﺑﻄﺎﻝ ﻭﻫﻮ ﺍﻟﻌﺪﻡ‪،‬‬ ‫ﻭﺇﻓﻨﺎﺅﻩ ﺇﻳﺎﻫﺎ ﺑﻮﺟﻪ ﺁﺧﺮ ﻣﺜﻞ ﺍﻟﻤﻮﺕ ﻭﺗﻔﺮﻳﻖ ﺍﻟﺮﻭﺡ ﻣﻦ ﺍﻟﺠﺴﺪ)‪ ،(٢‬ﻭﻫﺬﺍ ﺍﻟﻮﺟﻪ‬ ‫ﺍﻟﺜﺎﻧﻲ ﻣﻦ ﺍﻹﻓﻨﺎﺀ ﻳﻤﻜﻦ ﻓﻴﻪ ﺍﻹﻋﺎﺩﺓ‪ ،‬ﻭﻳﺨﻠﻖ ﺭﺑﻨﺎ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ ﺧﻠﻘﺎ ﺁﺧﺮ‪.‬‬ ‫‪ ٢١١‬اﻷد  ( ا ‪)6‬‪c‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻋﻠﻰ ﺇﻋﺎﺩﺓ ﺍﻟﺨﻠﻖ‪ ،‬ﺑﺄﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﺧﻠﻖ ﺧﻠﻘﻪ ﺃﻭﻻ ﻋﻠﻰ‬‫‬‫ﺗﺴﺘﺪﻝ‬ ‫ﻏﻴﺮ ﻣﺜﺎﻝ ﺳﺒﻖ‪ ،‬ﻓﺈﺫﺍ ﺧﻠﻘﻪ ﺃﻭﻻ ﻋﻠﻰ ﻏﻴﺮ ﻣﺜﺎﻝ ﺳﺒﻖ ﻟﻢ ﻳ ﻌﻴﻪ ﺧﻠﻘﺎ ﺁﺧﺮ‪ ،‬ﻭﻗﺪ‬ ‫❁‬ ‫ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪o n m l k j ih g f e d﴿ :‬‬ ‫‪] ﴾ { z y x wv u t s r q‬ﻳۤﺲ‪ ،[٧٩ ،٧٨ :‬ﻭﻗﺎﻝ‪:‬‬ ‫﴿ > ? @ ‪] ﴾ D C B A‬ﺍﻟﺤﺞ‪ .[٦٦ :‬ﻓﺪﻝ ﺍﻟﻘﺮﺁﻥ ﻓﻲ‬ ‫ﻏﻴﺮ ﻣﻮﺿﻊ ﺃﻧﻪ ﻳﻌﻴﺪﻫﻢ‪ .‬ﻭﺣﺠﺔ ﺍﻟﻨﻈﺮ ﻓﻲ ﺍﺑﺘﺪﺍﺀ ﺍﻟﺨﻠﻖ ﺩﻟﻴﻞ ﻋﻠﻰ ﺇﻋﺎﺩﺗﻪ‪.‬‬ ‫﴿ = > ? @ ‪] ﴾ E D C B A‬ﺍﻟﺮﻭﻡ‪ .[٢٧ :‬ﻓﺎﻟﺪﻟﻴﻞ ﻋﻠﻰ‬ ‫ﺇﻋﺎﺩﺓ ﺍﻟﺨﻠﻖ ﺃﻥ ﺍﷲ ‪ 4‬ﺧﻠﻖ ﺍﻟﺨﻠﻖ ﻋﻠﻰ ﻏﻴﺮ ﻣﺜﺎﻝ ﺳﺒﻖ‪ ،‬ﻓﻠﻢ ﻳﻌﻴﻪ ﺃﻥ ﻳﻌﻴﺪﻫﻢ‬ ‫ﺧﻠﻘﺎ ﺁﺧﺮ)‪ .(٣‬ﻭﺍﺧﺘﻠﻒ ﺍﻟﻤﻮﺣﺪﻭﻥ ﻓﻲ ﺑﻌﺚ ﺍﻟﺨﻠﻖ‪ ،‬ﻓﻘﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺇﻥ ﻛﻞ‬ ‫ﺷﻲﺀ ﺧﻠﻘﻪ ﺍﷲ ‪ 8‬ﻭﺃﺧﺮﺟﻪ ﻣﻦ ﺍﻟﻌﺪﻡ ﺇﻟﻰ ﺍﻟﻮﺟﻮﺩ ﻳﺒﻌﺚ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ .‬ﻭﻗﺎﻝ‬ ‫ﺑﻌﻀﻬﻢ‪ :‬ﻳﺒﻌﺚ ﺍﷲ ﻛﻞ ﺫﻱ ﺭﻭﺡ ﻭﻳﻮﺟﺪﻩ‪ ،‬ﻭﺃﻥ ﻣﻦ ﺍﻋﺘﻘﺪ ﺃﻥ ﺍﷲ ﻳﺒﻌﺚ ﻛﻞ ﺫﻱ‬ ‫)‪ (١‬ﺃﻃﻔﻴﺶ‪ :‬ﺍﻟﺬﻫﺐ ﺍﻟﺨﺎﻟﺺ‪ ،‬ﺹ ‪.١٢‬‬ ‫)‪ (٢‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻳﺰﻳﺪ ﺍﻟﻔﺰﺍﺭﻱ‪ :‬ﻛﺘﺎﺏ ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﺑﻦ ﻋﻤﻴﺮ‪ ،‬ﺹ ‪ ،٤٠‬ﺿﻤﻦ ﻛﺘﺎﺏ ‪«Early Ibadi‬‬ ‫»‪ .Theology‬ﻭﺳﻨﺬﻛﺮﻩ ﻓﻴﻤﺎ ﺑﻌﺪ‪ :‬ﺍﻟﻔﺰﺍﺭﻱ‪ :‬ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﺑﻦ ﻋﻤﻴﺮ‪.‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٢٧‬‬ ‫‬‫)‪ (٣‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٤٠٥‬‬ ‫‪361‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺃﺻﻞ ﺍﻟﻮﻋﺪ ﻭﺍﻟﻮﻋﻴﺪ‬ ‫ﺭﻭﺡ ﻓﻬﻮ ﺳﺎﻟﻢ‪ ،‬ﻭﻣﻦ ﺍﻋﺘﻘﺪ ﺃﻥ ﺍﷲ ﻳﺒﻌﺚ ﻛﻞ ﺷﻲﺀ ﺧﻠﻘﻪ ﻓﻬﻮ ﺳﺎﻟﻢ‪ ،‬ﻣﺎ ﻟﻢ‬ ‫)‪(١‬‬ ‫»ﺑﻌﺜﺖ ﺃﻧﺎ ﻭﺍﻟﺴﺎﻋﺔ ﻛﻔﺮﺳﻲ ﺭﻫﺎﻥ‪،‬‬ ‫ﻳﺨﻄﺊ ﺃﺣﺪﻫﻤﺎ ﺍﻵﺧﺮ ‪ .‬ﻭﻗﺎﻝ ﺍﻟﻨﺒﻲ ﮊ ‪ :‬‬ ‫ﻭﺇﻥ ﻛﺎﺩﺕ ﻟﺘﺴﺒﻘﻨﻲ ﻓﺴﺒﻘﺘﻬﺎ«)‪.(٢‬‬ ‫‪  ٢١٢‬ٴال !‪ *D4‬و‪*8DJ‬‬ ‫ﻭﺭﺩﺕ ﺍﻷﺧﺒﺎﺭ ﻋﻦ ﺳﺆﺍﻝ ﺍﻟﻤﻠﻜﻴﻦ‪ ،‬ﻭﻫﻤﺎ ﻣﻨﻜﺮ ﻭﻧﻜﻴﺮ‪ ،‬ﻭﺫﻟﻚ ﻣﻤﻜﻦ ﻓﻲ‬ ‫ﺍﻟﻌﻘﻞ‪ ،‬ﺇﺫ ﻟﻴﺲ ﻳﺴﺘﺪﻋﻲ ﺇﻻ ﺇﻋﺎﺩﺓ ﺍﻟﺤﻴﺎﺓ ﺇﻟﻰ ﺟﺰﺀ ﻣﻦ ﺍﻷﺟﺰﺍﺀ ﺍﻟﺬﻱ ﺑﻪ ﻳﻔﻬﻢ‬ ‫ﺍﻟﺨﻄﺎﺏ‪ ،‬ﻭﻻ ﻳﺪﻓﻊ ﺫﻟﻚ ﺑﻤﺎ ﻳﺸﺎﻫﺪ ﻣﻦ ﺳﻜﻮﻥ ﺃﺟﺰﺍﺀ ﺍﻟﻤﻴﺖ‪ ،‬ﻭﻋﺪﻡ ﺳﻤﺎﻋﻨﺎ‬ ‫ﻟﻠﺴﺆﺍﻝ‪ ،‬ﻓﺈﻥ ﺍﻟﻨﺎﺋﻢ ﺳﺎﻛﻦ ﺑﻈﺎﻫﺮﻩ‪ ،‬ﻭﻳﺪﺭﻙ ﻓﻲ ﺑﺎﻃﻨﻪ ﺍﻵﻻﻡ ﻭﺍﻟﻠﺬﺍﺕ‪ ،‬ﻭﻣﺎ‬ ‫ﻳﺤﺲ ﺗﺄﺛﻴﺮﻩ ﻋﻨﺪ ﺍﻧﺘﺒﺎﻫﻪ ﻣﻦ ﺍﻟﻨﻮﻡ)‪.(٣‬‬ ‫ﻭﺃﻳﻀﺎ ﻋﻦ ﺟﺎﺑﺮ‪ .‬ﻭﺷﻚ‬ ‫‬‫ﻭﺫﻛﺮ ﻣﻨﻜﺮ ﻭﻧﻜﻴﺮ ﻓﻲ ﺍﻵﺛﺎﺭ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪،‬‬ ‫ﻣﻮﺳﻰ ﺑﻦ ﺃﺑﻲ ﺟﺎﺑﺮ )ﺕ ‪١٨١‬ﻫ‪٧٩٧/‬ﻡ(‪ .‬ﻭﺍﻟﺤﻖ ﺃﻧﻬﺎ ﻣﺴﺄﻟﺔ ﺗﺮﺟﻊ ﺇﻟﻰ ﺍﷲ ﻳﻔﻌﻞ‬ ‫ﻣﺎ ﻳﺸﺎﺀ‪ ،‬ﻭﻓﻲ ﻫﺬﺍ ﺍﺧﺘﻼﻑ ﻳﻄﻮﻝ)‪.(٤‬‬ ‫‪: ٢١٣‬اب ا ‪ *6‬وأد ‪F‬‬ ‫ﻋﺬﺍﺏ ﺍﻟﻘﺒﺮ ﻫﻮ ﺍﻷﻟﻢ ﺍﻟﺬﻱ ﻳﺼﻴﺐ ﺍﻟﻤﻴﺖ ﻓﻲ ﺣﻴﺎﺓ ﺍﻟﺒﺮﺯﺥ‪ ،‬ﻭﻫﻮ ﻣﻦ ﻗﺒﻴﻞ‬ ‫ﺍﻟﺴﻤﻌﻴﺎﺕ ﺍﻟﺘﻲ ﻭﺭﺩ ﺑﻬﺎ ﺍﻟﺸﺮﻉ‪ ،‬ﻭﺗﻀﺎﻓﺮﺕ ﺍﻷﺩﻟﺔ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ ﻭﺇﺟﻤﺎﻉ‬ ‫ﺍﻷﻣﺔ ﻋﻠﻰ ﺃﻥ ﺍﻟﻘﺒﺮ ﺇﻣﺎ ﺭﻭﺿﺔ ﻣﻦ ﺭﻳﺎﺽ ﺍﻟﺠﻨﺔ ﺃﻭ ﺣﻔﺮﺓ ﻣﻦ ﺣﻔﺮ ﺍﻟﻨﺎﺭ‪.‬‬ ‫ﻭﺗﻮﺍﺗﺮﺕ ﻋﻦ ﺍﻟﻨﺒﻲ ﮊ ﻭﻋﻦ ﺍﻟﺼﺤﺎﺑﺔ @ ﺍﻻﺳﺘﻌﺎﺫﺓ ﻣﻨﻪ ﻓﻲ ﺍﻷﺩﻋﻴﺔ‪.‬‬ ‫)‪ (١‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٤٠٦‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﺃﺣﻤﺪ ﻭﺍﻟﺒﻴﻬﻘﻲ ﻭﺍﻟﺘﺮﻣﺬﻱ ﻋﻦ ﺃﻧﺲ‪ ،‬ﻭﺭﻭﺍﻩ ﺃﺣﻤﺪ ﻭﺍﻟﺒﻴﻬﻘﻲ ﻋﻦ ﺳﻬﻞ ﺑﻦ ﺳﻌﺪ‪ .‬ﺍﻧﻈﺮ‪ :‬ﺷﻌﺐ‬ ‫ﺍﻹﻳﻤﺎﻥ ﻟﻠﺒﻴﻬﻘﻲ‪ ،‬ﺭﻗﻢ )‪ ،(٩٧٥٦‬ﻛﺘﺎﺏ ﺍﻟﺼﺒﺮ ﻋﻠﻰ ﺍﻟﻤﺼﺎﺋﺐ‪ ،‬ﺑﺎﺏ ﻓﻲ ﺍﻟﺰﻫﺪ ﻭﻗﺼﺮ ﺍﻷﻣﻞ‪.٤٦٨/١٢ ،‬‬ ‫)‪ (٣‬ﺍﻟﺠﻴﻄﺎﻟﻲ‪ :‬ﻗﻨﺎﻃﺮ ﺍﻟﺨﻴﺮﺍﺕ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٢٣٠‬ ‪.٢٣١‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٤٠٨‬‬ ‫‬‫)‪ (٤‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٤٢٥‬ ‪.٤٢٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪362‬‬ ‫ﺑﺎﺑﺎ ﻟﻤﻮﺿﻮﻉ ﺍﻟﻘﺒﻮﺭ)‪ ،(١‬ﻭﻳﺘﻀﺢ‬ ‫ﻭﻗﺪ ﺧﺼﺺ ﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺣﺒﻴﺐ ﻓﻲ ﻣﺴﻨﺪﻩ ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻳﻌﺘﻘﺪﻭﻥ ﺑﻌﺬﺍﺏ ﺍﻟﻘﺒﺮ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻜﺎﻓﺮﻳﻦ‪ ،‬ﻭﺗﻨﻌﻴﻤﻪ ﺑﺎﻟﻨﺴﺒﺔ‬ ‫‬‫ﻣﻦ ﺫﻟﻚ ﺃﻥ‬ ‫ﻟﻠﻤﺆﻣﻨﻴﻦ‪ .‬ﻭﻫﺬﻩ ﺍﻟﻌﻘﻴﺪﺓ ﺃﺧﺬ ﺑﻬﺎ ﺇﻣﺎﻣﻬﻢ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ‪ ،‬ﻓﻬﻮ ﻣﻦ ﺍﻟﻤﺜﺒﺘﻴﻦ‬ ‫ﻟﻌﺬﺍﺏ ﺍﻟﻘﺒﺮ ﻭﻧﻌﻴﻤﻪ‪.‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻳﺜﺒﺘﻮﻥ ﻋﺬﺍﺏ ﺍﻟﻘﺒﺮ ﺍﻋﺘﻤﺎ ﺩﺍ ﻋﻠﻰ ﺃﺩﻟﺔ ﻧﻘﻠﻴﺔ؛ ﻣﻨﻬﺎ‪:‬‬ ‫‬‫ﻭﺟﻤﻬﻮﺭ‬ ‫)ﺃ( ﺃﺩﻟﺔ ﻣﻦ ﺍﻟﻜﺘﺎﺏ‪:‬‬ ‫‪ ١‬ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾ r q p o n ﴿ :‬ﻏﺎﻓﺮ‪ ،[٤٦ :‬ﻓﻬﺬﺍ ﻧﺺ‬ ‫ﻓﻲ ﺇﺛﺒﺎﺕ ﺍﻟﻌﺬﺍﺏ ﻗﺒﻞ ﺍﻟﺤﺸﺮ‪.‬‬ ‫‪ ٢‬ ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾ Ì Ë Ê É È Ç Æ Å﴿ :‬ﻃﻪ‪،[١٢٤ :‬‬ ‫ﺭﻭﻱ ﻋﻦ ﺍﻟﺮﺳﻮﻝ ﮊ ﺃﻧﻬﺎ ﻧﺰﻟﺖ ﻓﻲ ﻋﺬﺍﺏ ﺍﻟﻜﺎﻓﺮ ﻓﻲ ﻗﺒﺮﻩ)‪ .(٢‬ﻭﻗﻮﻟﻪ‬ ‫ﺗﻌﺎﻟﻰ‪\ [ Z Y X W V U T S ﴿ :‬‬ ‫] ^﴾ ]ﻏﺎﻓﺮ‪.[١١ :‬‬ ‫)ﺏ( ﺃﺩﻟﺔ ﻣﻦ ﺍﻟﺴﻨﺔ‪:‬‬ ‫‪ ١‬ ﻗﻮﻟﻪ ﮊ ‪» :‬ﻟﻮ ﻧﺠﺎ ﻣﻦ ﻋﺬﺍﺏ ﺍﻟﻘﺒﺮ ﺃﺣﺪ ﻟﻨﺠﺎ ﻣﻨﻪ ﺳﻌﺪ ﺑﻦ ﻣﻌﺎﺫ‪ ،‬ﻭﻟﻘﺪ‬ ‫ﺿﻐﻄﻪ ﺍﻟﻘﺒﺮ ﺿﻐﻄﺔ ﺍﺧﺘﻠﻔﺖ ﻓﻴﻪ ﺃﺿﻼﻋﻪ«)‪.(٣‬‬ ‫)‪ (١‬ﻭﺭﺩ ﻓﻲ ﻣﺴﻨﺪ ﺍﻟﺮﺑﻴﻊ ﺭﻭﺍﻳﺎﺕ ﻛﺜﻴﺮﺓ ﺗﺆﻛﺪ ﻋﻠﻰ ﻭﻗﻮﻉ ﻋﺬﺍﺏ ﺍﻟﻘﺒﺮ‪.‬‬ ‫)‪ (٢‬ﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺣﺒﻴﺐ‪ :‬ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﺑﺎﺏ )‪ (٣‬ﻓﻲ ﺍﻟﻘﺒﺮ‪ ،‬ﻭﺍﻟﺸﻬﺪﺍﺀ‪ ،‬ﻭﻭﻻﻳﺔ ﻗﺮﻳﺶ‪،‬‬ ‫ﻭﺍﻟﻄﺎﻋﺔ ﻟﻸﻣﻴﺮ‪ ٢١٠/٣ ،‬ ‪ ،٢١١‬ﺭﻗﻢ )‪ .(٨١٣‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ‪ ،‬ﺭﻗﻢ ‪ ،٣١٢٢‬ﻛﺘﺎﺏ ﺍﻟﺠﻨﺎﺋﺰ‪،‬‬ ‫ﺑﺎﺏ ﻓﺼﻞ ﻓﻲ ﺃﺣﻮﺍﻝ ﺍﻟﻤﻴﺖ ﻓﻲ ﻗﺒﺮﻩ‪ ٣٩٢/٧ ،‬ ‪ .٣٩٣‬ﺃﺣﻤﺪ‪ ،‬ﺑﺎﻗﻲ ﻣﺴﻨﺪ ﺍﻷﻧﺼﺎﺭ‪،٥٥/٦ ،‬‬ ‫ﺭﻗﻢ )‪.(٢٣٧٦٢‬‬ ‫)‪ (٣‬ﺇﺳﻨﺎﺩﻩ ﺿﻌﻴﻒ‪ .‬ﺍﺑﻦ ﺣﺒﺎﻥ‪ :‬ﺍﻟﺼﺤﻴﺢ‪ ،‬ﺫﻛﺮ ﺍﻟﺨﺒﺮ ﺍﻟﻤﺪﺣﺾ ﻗﻮﻝ ﻣﻦ ﺯﻋﻢ ﺃﻥ ﺍﻟﻤﻴﺖ ﺇﺫﺍ ﻭﺿﻊ‬ ‫ﻓﻲ ﻗﺒﺮﻩ ﻻ ﻳﺤﺮﻙ ﻣﻨﻪ ﺷﻲﺀ ﺇﻟﻰ ﺃﻥ ﻳﺒﻠﻰ‪ ،٥٠٦/١٥ ،‬ﺭﻗﻢ )‪.(٧٠٣٤‬‬ ‫‪363‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺃﺻﻞ ﺍﻟﻮﻋﺪ ﻭﺍﻟﻮﻋﻴﺪ‬ ‫‪ ٢‬ ﻭﺭﻭﺩ ﺃﺧﺒﺎﺭ ﺍﺳﺘﻌﺎﺫﺓ ﺍﻟﺮﺳﻮﻝ ﮊ ﻣﻦ ﻋﺬﺍﺏ ﺍﻟﻘﺒﺮ‪ ،‬ﻣﻨﻬﺎ ﻣﺎ ﺭﻭﻱ ﻋﻦ ﺍﺑﻦ‬ ‫ﻋﺒﺎﺱ ﺃﻥ ﺍﻟﻨﺒﻲ ﮊ ﻛﺎﻥ ﻳﻌﻠ‪‬ﻤﻬﻢ ﻫﺬﺍ ﺍﻟﺪﻋﺎﺀ ﻛﻤﺎ ﻳﻌﻠ‪‬ﻤﻬﻢ ﺍﻟﺴﻮﺭﺓ ﻣﻦ‬ ‫ﺍﻟﻘﺮﺁﻥ‪» :‬ﺍﻟﻠﻬﻢ ﺇﻧﻲ ﺃﻋﻮﺫ ﺑﻚ ﻣﻦ ﻋﺬﺍﺏ ﺍﻟﻘﺒﺮ‪.(٢)(١)«...‬‬ ‫‪ ٣‬ ﻭﻗﺎﻝ ﮊ ‪» :‬ﺇﻥ ﺃﺣﺪﻛﻢ ﺇﺫﺍ ﻣﺎﺕ ﻋﺮﺽ ﻋﻠﻴﻪ ﻣﻘﻌﺪﻩ ﺑﺎﻟﻐﺪﺍﺓ ﻭﺍﻟﻌﺸﻲ‪،‬‬ ‫ﺇﻥ ﻛﺎﻥ ﻣﻦ ﺃﻫﻞ ﺍﻟﺠﻨﺔ ﻓﻤﻦ ﺃﻫﻞ ﺍﻟﺠﻨﺔ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻣﻦ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﻓﻤﻦ‬ ‫ﻓﻴﻘﺎﻝ‪ :‬ﻫﺬﺍ ﻣﻘﻌﺪﻙ ﺣﺘﻰ ﻳﺒﻌﺜﻚ ﺍﷲ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ«)‪ .(٣‬ﻭﻏﻴﺮ‬ ‫ﺃﻫﻞ ﺍﻟﻨﺎﺭ‪ ،‬‬ ‫ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﻟﻜﺜﻴﺮ‪ ،‬ﻣﻤﺎ ﻳﺜﺒﺖ ﻋﺬﺍﺏ ﺍﻟﻘﺒﺮ ﻭﻧﻌﻴﻤﻪ‪ ،‬ﻭﺃﻧﻪ ﺣﻖ‬ ‫ﻻ ﺭﻳﺐ ﻓﻴﻪ‪.‬‬ ‫ﻭﻳﺸﻴﺮ ﺍﻟﺠﻴﻄﺎﻟﻲ ﺇﻟﻰ ﺃﻧﻪ ﻗﺪ ﺍﺷﺘﻬﺮ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻭﻋﻦ ﺍﻟﺴﻠﻒ‬ ‫ﺍﻟﺼﺎﻟﺢ‪ :‬ﺍﻻﺳﺘﻌﺎﺫﺓ ﺑﺎﷲ ﻣﻦ ﻋﺬﺍﺏ ﺍﻟﻘﺒﺮ‪ ،‬ﻓﺎﻟﺘﺼﺪﻳﻖ ﺑﻪ ﻣﻤﻜﻦ‪ ،‬ﻭﻻ ﻳﻤﻨﻊ ﻣﻨﻪ‬ ‫ﺗﻔﺮﻕ ﺃﺟﺰﺍﺀ ﺍﻟﻤﻴﺖ ﻓﻲ ﺑﻄﻮﻥ ﺍﻟﺴﺒﺎﻉ ﻭﺣﻮﺍﺻﻞ ﺍﻟﻄﻴﺮ‪ ،‬ﻓﺈﻥ ﺍﻟﻤﺪﺭﻙ ﻷﻟﻢ‬ ‫ﺍﻟﻌﺬﺍﺏ ﺃﺟﺰﺍﺀ ﻣﺨﺼﻮﺻﺔ ﻳﻘﺪﺭ ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﻠﻰ ﺇﻋﺎﺩﺓ ﺍﻹﺩﺭﺍﻙ ﺇﻟﻴﻬﺎ)‪.(٤‬‬ ‫ﺗﺒﻌﺎ ﻟﺘﻤﺴﻜﻬﻢ ﺑﺂﻳﺎﺕ‬ ‫ﻭﻳﺘﻔﺎﻭﺕ ﻣﻮﻗﻒ ﺍﻟﻔﺮﻕ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻦ ﻋﺬﺍﺏ ﺍﻟﻘﺒﺮ ‬ ‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺍﻟﻤﺤﻜﻢ ﻣﻨﻬﺎ ﻭﺍﻟﻤﺘﺸﺎﺑﻪ‪ ،‬ﻓﺠﺎﺀ ﺍﻻﺧﺘﻼﻑ ﻓﻲ ﻫﺬﻩ ﺍﻟﻤﺴﺄﻟﺔ ﻣﻦ‬ ‫ﺣﻴﺚ ﺇﻧﻬﺎ ﻟﻢ ﺗﺄﺕ ﺑﻬﺎ ﺁﻳﺎﺕ ﻣﺤﻜﻤﺎﺕ‪ ،‬ﻭﺃﻧﻬﺎ ﻓﻮﻕ ﺗﺼﻮﺭ ﺍﻟﻌﻘﻞ ﻓﻼ ﻳﺴﺘﻄﻴﻊ‬ ‫ﺍﻟﻌﻘﻞ ﺍﻟﺨﻮﺽ ﻓﻴﻬﺎ‪.‬‬ ‫ﻭﺃﻳﻀﺎ‪:‬‬ ‫‬‫)‪ (١‬ﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺣﺒﻴﺐ‪ :‬ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﺫﻛﺎﺭ‪ ،‬ﺑﺎﺏ ﻓﻲ ﺍﻟﺪﻋﺎﺀ‪ ،١٢٢/٢ ،‬ﺭﻗﻢ )‪.(١‬‬ ‫ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ ،‬ﺭﻗﻢ )‪ ،(٥٩٠‬ﻛﺘﺎﺏ ﺍﻟﻤﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ‪ ،‬ﺑﺎﺏ ﺫﻛﺮ ﺍﻟﺼﻼﺓ‪ ،‬ﺹ ‪.٢٩٧‬‬ ‫ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﻛﺘﺎﺏ ﺍﻟﺪﻋﻮﺍﺕ‪ ،‬ﺑﺎﺏ ﺍﻟﺘﻌﻮﺫ ﻣﻦ ﻋﺬﺍﺏ ﺍﻟﻘﺒﺮ‪ ،٢٣٤١/٥ ،‬ﺭﻗﻢ )‪.(٦٠٠٤‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٧٦٢‬‬ ‫‬‫)‪ (٢‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺻﺤﻴﺢ‬ ‫‬‫)‪ (٣‬ﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺣﺒﻴﺐ‪ :‬ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﺑﺎﺏ )‪ (٣‬ﻓﻲ ﺍﻟﻘﺒﻮﺭ‪ ،‬ﺣﺪﻳﺚ ‪.١٦‬‬ ‫ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺭﻗﻢ )‪ ،(٣٢٤٠‬ﻛﺘﺎﺏ ﺑﺪﺀ ﺍﻟﺨﻠﻖ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﻓﻲ ﺻﻔﺔ ﺍﻟﺠﻨﺔ ﻭﺃﻧﻬﺎ ﻣﺨﻠﻮﻗﺔ‪.٤٣١/٢ ،‬‬ ‫)‪ (٤‬ﺍﻟﺠﻴﻄﺎﻟﻲ‪ :‬ﻗﻨﺎﻃﺮ ﺍﻟﺨﻴﺮﺍﺕ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٣١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪364‬‬ ‫ﻭﻳﺸﻴﺮ ﺍﻟﺴﺎﻟﻤﻲ ﺇﻟﻰ ﺃﻥ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺍﺧﺘﻠﻔﻮﺍ ﺣﻮﻝ ﺍﻟﻤﺤﻜﻢ ﻭﺍﻟﻤﺘﺸﺎﺑﻪ‪،‬‬ ‫ﻭﺍﺩﻋﻰ ﻛﻞ ﻣﺬﻫﺐ ﺃﻥ ﺍﻟﻤﺤﻜﻢ ﻫﻮ ﻣﺎ ﻃﺎﺑﻖ ﻣﺬﻫﺒﻪ‪ ،‬ﻭﺃﻥ ﺍﻟﻤﺘﺸﺎﺑﻪ ﻫﻮ‬ ‫ﻣﺎ ﺧﺎﻟﻔﻪ)‪ .(١‬ﻭﻣﻦ ﺛﻢ ﻛﺜﺮ ﺍﻟﺨﻼﻑ ﺣﻮﻝ ﺍﻷﻣﻮﺭ ﺍﻟﺘﻲ ﻭﻗﻊ ﻓﻴﻬﺎ ﺍﻟﺘﺸﺎﺑﻪ‪.‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‬ ‫‬‫ﻛﺒﻴﺮﺍ ﻓﻲ ﻣﻌﻨﻰ ﻋﺬﺍﺏ ﺍﻟﻘﺒﺮ‪ ،‬ﻭﻗﻮﻝ‬ ‫ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻨﺎﺱ ﺍﺧﺘﻼﻓﺎ ‬ ‫ﻗﻮﻝ ﻏﺎﻟﺒﻴﺔ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻭﻻ ﻳﻌﺠﺰ ﺍﷲ ﺷﻲﺀ ﻣﻦ ﺫﻟﻚ‪ .‬ﻭﻫﻮ ﺃﻣﺮ ﻳﺮﺟﻊ ﺇﻟﻰ ﺍﷲ‪،‬‬ ‫ﻭﻫﻢ ﻋﺒﻴﺪﻩ ﺇﻥ ﺷﺎﺀ ﻋﺬﺑﻬﻢ ﻓﻲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﻓﻲ ﺍﻟﻘﺒﺮ‪ ،‬ﻭﻓﻲ ﺍﻵﺧﺮﺓ‪ .‬ﻓﺈﻥ ﺍﷲ ﺍﻟﻘﺎﺩﺭ‬ ‫ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﺇﻥ ﺷﺎﺀ ﻋﺬﺏ‪ ،‬ﻭﺇﻥ ﺷﺎﺀ ﻋﻔﺎ‪ ،‬ﻭﻗﺪ ﻳﻮﺟﺪ ﻓﻲ ﺍﻟﺪﻋﺎﺀ ﺃﻥ ﻳﺴﺄﻝ ﺍﷲ‬ ‫ﻭﻳﺴﺘﻌﺎﺫ ﺑﻪ ﻣﻦ ﺍﻟﻜﻔﺮ ﻭﺍﻟﻔﻘﺮ ﻭﻋﺬﺍﺏ ﺍﻟﻘﺒﺮ‪ ،‬ﻭﻣﻮﻗﻒ ﺍﻟﺨﺰﻱ ﻓﻲ ﺍﻟﺪﻧﻴﺎ‬ ‫ﻭﺍﻵﺧﺮﺓ)‪.(٢‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻭﻏﻴﺮﻫﻢﻋﺬﺍﺏ ﺍﻟﻘﺒﺮ‪،‬‬ ‫‬‫ﻭﻗﺪ ﻧﻔﻰ ﺍﻟﻨﻜﺎﺭﺍﻟﺬﻳﻦ ﺍﻧﺸﻘﻮﺍ ﻋﻦ‬ ‫ﻭﻳﻌﺘﺒﺮ ﺃﺑﻮ ﻳﻌﻘﻮﺏ ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪ ،‬ﻭﺟﻤﻴﻞ ﺑﻦ ﺧﻤﻴﺲ ﺍﻟﺴﻌﺪﻱ )ﺕ ﺑﻴﻦ‬ ‫‪ ١٢٧٨‬ ‪١٢٨٥‬ﻫ‪ ١٨٦١ /‬ ‪١٨٦٨‬ﻡ( ﺃﻥ ﺍﻟﻤﺴﺄﻟﺔ ﻟﻴﺴﺖ ﻣﻦ ﺍﻷﺻﻮﻝ ﺍﻟﻮﺍﺟﺐ‬ ‫ﺍﻹﻳﻤﺎﻥ ﺑﻬﺎ‪ ،‬ﻷﻥ ﺃﺩﻟﺘﻬﺎ ﻇﻨﻴﺔ‪ ،‬ﺳﻮﺍﺀ ﻓﻲ ﺛﺒﻮﺕ ﺍﻟﻌﺬﺍﺏ ﺃﻭ ﻓﻴﻤﻦ ﻳﺼﻴﺒﻪ ﺍﻟﻌﺬﺍﺏ‪.‬‬ ‫ﻓﻴﻘﻮﻝ ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪» :‬ﻣﺴﺄﻟﺔ ﻋﺬﺍﺏ ﺍﻟﻘﺒﺮ ﻟﻴﺴﺖ ﻣﻦ ﺍﻟﺪﻳﺎﻧﺎﺕ‪ .‬ﻓﻤﻦ ﺟﻬﻠﻬﺎ ﺳﻠﻢ‪،‬‬ ‫ﻭﻣﻦ ﻋﻠﻤﻬﺎ ﻏﻨﻢ‪ ،‬ﻭﻣﻦ ﺗﻮﺭﻁ ﻓﻴﻬﺎ ﻧﺪﻡ«)‪.(٣‬‬ ‫ﻭﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺫﻟﻚ ﻓﺈﻥ ﺍﻟﻮﺍﺭﺟﻼﻧﻲ ﻳﻘﺪﻡ ﺍﻷﺩﻟﺔ ﻋﻠﻰ ﺛﺒﻮﺕ ﻋﺬﺍﺏ‬ ‫ﺍﻟﻘﺒﺮ‪ ،‬ﻭﻳﻘﻮﻝ‪» :‬ﺍﻋﻠﻢ ﻳﺎ ﺃﺧﻲ ﺃﻥ ﻋﺬﺍﺏ ﺍﻟﻘﺒﺮ ﺻﺤﻴﺢ ﻣﻌﺮﻭﻑ‪ ،‬ﻣﻮﺟﻮﺩ ﻓﻲ ﺃﻳﺪﻱ‬ ‫ﺍﻷﻣﺔ‪ .‬ﻣﺘﻮﺍﺗﺮ ﻋﻨﺪ ﺃﻣﺔ ﺃﺣﻤﺪ ﮊ ‪ ،‬ﻭﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺇﺷﺎﺭﺓ ﺇﻟﻴﻪ‪ ،‬ﻋﻠﻰ ﺭﺃﻱ ﺍﻟﻤﻔﺴﺮﻳﻦ‪،‬‬ ‫ﻭﻫﻢ ﺍﻟﻘﺪﻭﺓ ﻓﻲ ﺫﻟﻚ«)‪.(٤‬‬ ‫)‪ (١‬ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﺍﻟﻤﺸﺎﺭﻕ‪ ،‬ﺹ ‪.٣٢٩‬‬ ‫ﻭﺃﻳﻀﺎ ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٤٠٧‬‬ ‫‬‫)‪ (٢‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٤٢٤‬ ‪.٤٢٥‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٧٦٢‬‬ ‫‬‫ﻭﺃﻳﻀﺎ‪ :‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫‬‫)‪ (٣‬ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪ :‬ﺍﻟﺪﻟﻴﻞ ﻭﺍﻟﺒﺮﻫﺎﻥ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٣٢٢‬‬ ‫)‪ (٤‬ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪ :‬ﺍﻟﺪﻟﻴﻞ ﻭﺍﻟﺒﺮﻫﺎﻥ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٣١٨‬‬ ‫‪365‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺃﺻﻞ ﺍﻟﻮﻋﺪ ﻭﺍﻟﻮﻋﻴﺪ‬ ‫ﻭﻳﻌﺮﺽ ﺍﻟﺴﺎﻟﻤﻲ ﺁﺭﺍﺀ ﺍﻟﻔﺮﻕ ﻓﻲ ﻋﺬﺍﺏ ﺍﻟﻘﺒﺮ‪ ،‬ﻭﻳﺮﻯ ﺃﻥ ﺍﻟﻨﺎﺱ ﻗﺪ ﺍﺧﺘﻠﻔﻮﺍ‬ ‫ﻓﻴﻪ‪ :‬ﻓﺄﻧﻜﺮﻩ ﺍﻟﺮﻭﺍﻓﺾ‪ ،‬ﻭﺿﺮﺍﺭ ﺑﻦ ﻋﻤﺮﻭ )ﺕ ‪١٩٠‬ﻫ‪ ،(٨٠٥/‬ﻭﺑﺸﺮ ﺍﻟﻤﺮﻳﺴﻲ‪،‬‬ ‫ﻭﺟﻤﺎﻋﺔ ﻣﻦ ﺍﻟﻤﻌﺘﺰﻟﺔ‪ ،‬ﻭﻗﺎﻟﻮﺍ‪ :‬ﺇﻥ ﺍﻟﻤﻴﺖ ﺟﻤﺎﺩ‪ ،‬ﻭﻻ ﺣﻴﺎﺓ ﻟﻪ ﻭﻻ ﺇﺩﺭﺍﻙ‪،‬‬ ‫ﻓﺘﻌﺬﻳﺒﻪ ﻣﺤﺎﻝ‪.‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﻭﻣﻨﻬﻢ‪ :‬ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ‪ ،‬ﻭﻣﻮﺳﻰ ﺑﻦ ﺃﺑﻲ‬ ‫‬‫ﻭﺫﻫﺐ ﺃﻛﺜﺮ ﺍﻷﻣﺔ‪ ،‬ﻭﺃﻛﺜﺮ‬ ‫ﺟﺎﺑﺮ‪ ،‬ﻭﻣﺤﻤﺪ ﺑﻦ ﻣﺤﺒﻮﺏ‪ ،‬ﻭﺯﻳﺎﺩ ﺑﻦ ﻣﺜﻮﺑﺔ‪ ،‬ﻭﺃﺑﻮ ﻣﺤﻤﺪ ﻭﻏﻴﺮﻫﻢ ﺇﻟﻰ ﺇﺛﺒﺎﺗﻪ‪.‬‬ ‫ﻭﻗﺪ ﺭﻭﻯ ﺃﺣﺎﺩﻳﺜﻪ ﺍﻟﺮﺑﻴﻊ ﻋﻦ ﺃﺑﻲ ﻋﺒﻴﺪﺓ ﻭﻋﻦ ﺟﺎﺑﺮ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﺍﺑﻦ ﻋﺒﺎﺱ‬ ‫ﻭﻋﻠﻲ ﺑﻦ ﺃﺑﻲ ﻃﺎﻟﺐ‪ ،‬ﻭﺃﺑﻲ ﺳﻌﻴﺪ ﺍﻟﺨﺪﺭﻱ )ﺕ ‪٧٤‬ﻫ‪٦٩٣/‬ﻡ(‪ ،‬ﻭﻋﺒﺪ ﺍﷲ ﺑﻦ‬ ‫ﻣﺴﻌﻮﺩ )ﺕ ‪٣٢‬ﻫ‪٦٥٣/‬ﻡ(‪ ،‬ﻭﻋﺎﺋﺸﺔ‪.‬‬ ‫ﻗﺎﻝ ﺍﺑﻦ ﺃﺑﻲ ﺍﻟﺤﺪﻳﺪ ﺍﻟﻤﻌﺘﺰﻟﻲ ﺍﻟﺸﻴﻌﻲ‪ :‬ﺃﺻﺤﺎﺑﻨﺎ ﻛﻠﻬﻢ ﻳﺬﻫﺒﻮﻥ ﺇﻟﻴﻪ‪ ،‬ﻭﺇﻥ‬ ‫ﺷﻨﻊ ﻋﻠﻴﻬﻢ ﺃﻋﺪﺍﺅﻫﻢ ﻣﻦ ﺍﻷﺷﻌﺮﻳﺔ ﻭﻏﻴﺮﻫﻢ ﺑﺠﺤﺪﻩ‪ .‬ﻭﻗﺎﻝ‪ :‬ﺫﻛﺮ ﻗﺎﺿﻲ ﺍﻟﻘﻀﺎﺓ‬ ‫ ﻋﺒﺪ ﺍﻟﺠﺒﺎﺭ)ﺕ ‪٤١٥‬ﻫ‪١٠٢٥/‬ﻡ( ﺃﻧﻪ ﻻ ﻳﻌﺮﻑ ﻣﻌﺘﺰﻟ ‪‬ﻴﺎ ﻧﻔﻰ ﻋﺬﺍﺏ ﺍﻟﻘﺒﺮ ﻻ ﻣﻦ‬ ‫ﻣﺘﻘﺪﻣﻴﻬﻢ ﻭﻻ ﻣﻦ ﺍﻟﻤﺘﺄﺧﺮﻳﻦ‪ ،‬ﻭﺇﻧﻤﺎ ﻧﻔﺎﻩ ﺿﺮﺍﺭ ﺑﻦ ﻋﻤﺮﻭ ﻟﻤﺨﺎﻟﻄﺘﻪ ﻟﻠﻤﻌﺘﺰﻟﺔ‪،‬‬ ‫ﻭﺃﺧﺬﻩ ﻣﻦ ﺷﻴﻮﺧﻬﻢ‪ ،‬ﻓﻨﺴﺐ ﻗﻮﻟﻪ ﺇﻟﻴﻬﻢ)‪.(١‬‬ ‫ﺑﺪ ﻣﻨﻪ‬ ‫ﻭﺍﺧﺘﻠﻒ ﺍﻟﻘﺎﺋﻠﻮﻥ ﺑﻌﺬﺍﺏ ﺍﻟﻘﺒﺮ ﻋﻠﻰ ﻣﻦ ﻳﻘﻊ؟ ﻓﻘﺎﻟﺖ ﺍﻟﻴﻬﻮﺩ‪ :‬ﻻ ‬ ‫ﻟﻠﺼﺎﻟﺢ ﻭﺍﻟﻄﺎﻟﺢ‪ ،‬ﺃﻣﺎ ﺍﻟﻤﺆﻣﻦ ﻓﺜﻼﺛﺔ ﺃﻳﺎﻡ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻜﺎﻓﺮ ﻓﺴﺒﻌﺔ ﺃﻳﺎﻡ‪ .‬ﻭﺃﺛﺒﺖ‬ ‫ﺍﻟﺒﻠﺨﻲ )ﺕ ‪٣١٩‬ﻫ‪٩٣١/‬ﻡ(‪ ،‬ﻭﺍﻟﺠﺒﺎﺋﻲ )ﺕ ‪٣٠٣‬ﻫ‪٩١٦/‬ﻡ(‪ :‬ﺃﻥ ﻋﺬﺍﺏ ﺍﻟﻘﺒﺮ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﻭﺻﺤﺤﻪ ﺍﻟﺸﻴﺦ‬ ‫‬‫ﻟﻠﻜﻔﺎﺭ ﻭﺍﻟﻔﺴﺎﻕ ﺩﻭﻥ ﺍﻟﻤﺆﻣﻨﻴﻦ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ‬ ‫ﺗﺒﻐﻮﺭﻳﻦ)‪.(٢‬‬ ‫)‪ (١‬ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ‪ ،‬ﺝ ‪ ،٣‬ﺹ ‪ ٢٢١‬ ‪.٢٢٢‬‬ ‫)‪ (٢‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،٤‬ﺹ ‪.٢٣٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪366‬‬ ‫ ﱠ‬ ‫')‪:‬ب ; ا ‪ *6‬ا ? أم ا *وح؟‬ ‫‪ ٢١٤‬ا‬ ‫ﺍﺧﺘﻠﻒ ﺍﻟﻨﺎﺱ ﻓﻲ ﻣﻦ ﻳﻘﻊ ﻋﻠﻴﻪ ﺍﻟﻌﺬﺍﺏ‪ ،‬ﻓﻤﻨﻬﻢ ﻣﻦ ﻗﺎﻝ‪ :‬ﺇﻥ ﺍﻟﻌﺬﺍﺏ ﻋﻠﻰ‬ ‫ﺍﻟﺮﻭﺡ ﺩﻭﻥ ﺍﻟﺒﺪﻥ؛ ﻭﻫﺆﻻﺀ ﻗﺎﻟﻮﺍ‪ :‬ﺇﻥ ﺍﻟﻤﺆﻣﻨﻴﻦ ﺗﺠﺪ ﺃﺭﻭﺍﺣﻬﻢ ﻟﺬﺓ ﺍﻟﻨﻌﻴﻢ ﻭﻫﻢ‬ ‫ﻓﻲ ﻗﺒﻮﺭﻫﻢ ﻗﺒﻞ ﺩﺧﻮﻟﻬﻢ ﺍﻟﺠﻨﺔ‪ ،‬ﻭﺃﺭﻭﺍﺡ ﺍﻟﻜﺎﻓﺮﻳﻦ ﻓﻲ ﺳﺠﻴﻦ)‪.(١‬‬ ‫ﻭﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ‪ :‬ﺍﻟﻌﺬﺍﺏ ﻋﻠﻰ ﺍﻟﺒﺪﻥ ﺩﻭﻥ ﺍﻟﺮﻭﺡ‪ ،‬ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﻫﺆﻻﺀ ﻓﻲ‬ ‫ﺻﻔﺔ ﺫﻟﻚ‪:‬‬ ‫ﻓﻘﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺗﻤﻸ ﻋﻈﺎﻣﻬﻢ ﺃﻓﺰﺍ ﻋﺎ ﻭﺃﻫﻮﺍﻻ‪ ،‬ﻛﻤﺎ ﻳﺮﻯ ﺍﻟﻨﺎﺋﻢ ﻓﻲ ﻣﻨﺎﻣﻪ‪.‬‬ ‫ﻭﻗﺎﻟﺖ ﻃﺎﺋﻔﺔ ﻣﻦ ﺍﻟﻜﺮﺍﻣﻴﺔ ﻭﺍﻟﻤﻌﺘﺰﻟﺔ‪ :‬ﺇﻥ ﺍﷲ ﻳﻌﺬﺏ ﺍﻟﻤﻮﺗﻰ ﻓﻲ ﻗﺒﻮﺭﻫﻢ‪،‬‬ ‫ﻭﻳﺤﺪﺙ ﻓﻴﻬﻢ ﺍﻷﻟﻢ‪ ،‬ﻭﻫﻢ ﻻ ﻳﺸﻌﺮﻭﻥ‪ ،‬ﻓﺈﺫﺍ ﺃﺣﻴﻮﺍ ﺑﻌﺪ ﺫﻟﻚ ﻭﺟﺪﻭﺍ ﺗﻠﻚ‬ ‫ﺿﺮﺏ ﻓﺈﻧﻪ ﻳﺤﺲ ﺑﺄﻟﻤﻪ ﺑﻌﺪ ﺇﻓﺎﻗﺘﻪ‪.‬‬ ‫ﺍﻵﻻﻡ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻛﺎﻟﺴﻜﺮﺍﻥ ﺇﺫﺍ ‬ ‫ﻣﻌﺎ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﻘﺘﻀﻴﻪ ﻇﺎﻫﺮ‬ ‫ﻭﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ‪ :‬ﺍﻟﻌﺬﺍﺏ ﻋﻠﻰ ﺍﻟﺮﻭﺡ ﻭﺍﻟﺒﺪﻥ ‬ ‫ﺍﻷﺣﺎﺩﻳﺚ‪ ،‬ﻭﺻﺮﺡ ﺑﻪ ﻓﻲ ﺣﺪﻳﺚ ﺍﻟﺒﺮﺍﺀ ﺑﻦ ﻋﺎﺯﺏ ﻓﺈﻧﻪ ﻗﺎﻝ‪» :‬ﻓﺘﻌﺎﺩ ﺭﻭﺣﻪ ﻓﻲ‬ ‫ﺟﺴﺪﻩ‪ ،‬ﻭﻳﺄﺗﻴﻪ ﻣﻠﻜﺎﻥ ﻓﻴﺠﻠﺴﺎﻧﻪ‪.(٢)«...‬‬ ‫ﻭﺑﺎﻟﺠﻤﻠﺔ‪ :‬ﻓﺈﻧﻪ ﻻ ﻣﺎﻧﻊ ﻓﻲ ﺍﻟﻌﻘﻞ ﻣﻦ ﺭﺩ ﺍﻟﺤﻴﺎﺓ ﺇﻟﻰ ﺑﻌﺾ ﺃﺟﺰﺍﺀ ﺍﻟﺒﺪﻥ ﺃﻭ‬ ‫ﻛﻠﻬﺎ‪ ،‬ﻭﻳﺠﻌﻞ ﻟﻪ ﻣﻦ ﺍﻟﻌﻘﻞ ﻭﺍﻟﻔﻬﻢ ﻣﺎ ﻳﻔﻬﻢ ﺑﻪ ﻭﻳﺠﻴﺐ‪ ،‬ﻭﻳﺪﺭﻛﻪ ﺍﻟﻤﻠﻜﺎﻥ ﻣﻨﻪ‪.‬‬ ‫ﻭﺇﻥ ﻟﻢ ﻧﺴﻤﻊ ﻧﺤﻦ ﻛﻼﻣﻬﻢ‪ ،‬ﻭﻛﺬﺍ ﻳﺠﻮﺯ ﺃﻥ ﻳﺴﻤﻊ ﻛﻼﻡ ﻣﻦ ﻳﺴﻠﻢ)‪.(٣‬‬ ‫‪ 9  ٢١٥‬ا ‪9J:‬‬ ‫ﺗﻤﺎﻣﺎ‪ ،‬ﻭﻻ ﻳﺒﻘﻰ ﻣﻨﻪ ﺇﻻ‬ ‫‬‫ﺫﻛﺮ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﺑﻌﺪ ﺍﻟﻤﻮﺕ ﺳﻴﻔﻨﻰ‬ ‫ﻌﺮﻑ ﺍﻟﻘﻄﺐ ﺃﻃﻔﻴﺶ ﻋﺠﺐ ﺍﻟﺬﻧﺐ ﺑﺄﻧﻪ‪» :‬ﺷﻲﺀ ﻣﺜﻞ ﺣﺒﺔ‬ ‫ﻭﻳ ‪‬‬ ‫ﻋﺠﺐ ﺍﻟﺬﻧﺐ‪ .‬‬ ‫)‪ (١‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،٤‬ﺹ ‪.٢٣٩‬‬ ‫)‪ (٢‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،٤‬ﺹ ‪.٢٤٠‬‬ ‫)‪ (٣‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٤١‬‬ ‫‪367‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺃﺻﻞ ﺍﻟﻮﻋﺪ ﻭﺍﻟﻮﻋﻴﺪ‬ ‫ﺍﻟﺨﺮﺩﻝ ﺃﺳﻔﻞ ﺍﻟﺼﻠﺐ ﻋﻨﺪ ﺍﻟﻌﺼﻌﺺ«)‪ .(١‬ﺃﻣﺎ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻤﻌﺎﺻﺮﻭﻥ ﻓﻤﻨﻬﻢ ﻣﻦ‬ ‫ﻌﺮﻓﻪ ﺑﺄﻧﻪ‪» :‬ﺧﻠﻴﺔ ﺃﻭ ﺑﻌﺾ ﺧﻼﻳﺎ ﺗﺤﻤﻞ ﻣﻮﺭﻭﺛﺎﺕ ﺍﻟﺠﻨﻴﻦ‪ ،‬ﻭﺗﺒﻘﻰ ﻓﻲ‬ ‫ﻳ ‪‬‬ ‫ﺍﻟﻌﺼﻌﺺ‪ ،‬ﻭﻣﻦ ﻫﻨﺎﻙ ﻳﻌﺎﺩ ﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ ﺑﻌﺪ ﺃﻥ ﻳﻔﻨﻰ ﻭﻳﺄﻛﻠﻪ ﺍﻟﺘﺮﺍﺏ«)‪.(٢‬‬ ‫ﻭﻗﺪ ﻭﺭﺩ ﻓﻲ ﺍﻟﺤﺪﻳﺚ ﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻗﺎﻝ‪» :‬ﻛﻞ ﺍﺑﻦ ﺁﺩﻡ‬ ‫ﻳﺄﻛﻠﻪ ﺍﻟﺘﺮﺍﺏ ﺇﻻ ﻋﺠﺐ ﺍﻟﺬﻧﺐ ﻣﻨﻪ ﺧﻠﻖ ﻭﻓﻴﻪ ﻳﺮﻛﺐ«)‪.(٣‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺃﻥ ﻛﻞ ﺍﻟﻤﺨﻠﻮﻗﺎﺕ ﺗﻔﻨﻰ‪ ،‬ﻭﻻ ﻳﺴﺘﺜﻨﻰ ﻣﻨﻬﺎ ﺷﻲﺀ‪ ،‬ﺣﺘﻰ‬ ‫‬‫ﻭﻳﺮﻯ‬ ‫ﻋﺠﺐ ﺍﻟﺬﻧﺐ‪ ،‬ﻓﺎﻻﺳﺘﺜﻨﺎﺀ ﺍﻟﻮﺍﺭﺩ ﻓﻲ ﺍﻟﺤﺪﻳﺚ ﺍﻟﻤﺬﻛﻮﺭ ﻣﻨﻘﻄﻊ‪ ،‬ﺃﻱ‪ :‬ﻟﻜﻦ‬ ‫ﻋﺠﺐ ﺍﻟﺬﻧﺐ ﻓﻴﻪ ﻳﺮﻛﺐ‪ ،‬ﺧﻼﻓﺎ ﻷﺣﻤﺪ ﺑﻦ ﺍﻟﺤﺴﻴﻦ ﺍﻷﻃﺮﺍﺑﻠﺴﻲ ﻭﺃﺗﺒﺎﻋﻪ‪،‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪.‬‬ ‫‬‫ﻭﻟﻠﻤﺸﻬﻮﺭ ﻋﻨﺪ ﻏﻴﺮ‬ ‫‪ ٢١٦‬ا ‪6‬*زخ‬ ‫ﺍﻟﺒﺮﺯﺥ ﻟﻐ ﺔ‪ :‬ﻫﻮ ﺍﻟﺤﺎﺋﻞ ﺑﻴﻦ ﺷﻴﺌﻴﻦ)‪ ،(٤‬ﻭﻗﺪ ﻳﻜﻮﻥ ﻣﺎﺩ ‪‬ﻳﺎ ﺃﻭ ﻣﻌﻨﻮ ‪‬ﻳﺎ‪ ،‬ﺯﻣﺎﻧ ‪‬ﻴﺎ ﺃﻭ‬ ‫ﻣﻜﺎﻧ ‪‬ﻴﺎ‪ .‬ﺍﻟﺒﺮﺯﺥ ﺍﻟﺰﻣﺎﻧﻲ ﻛﺎﻟﺬﻱ ﺑﻴﻦ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪± ° ﴿ :‬‬ ‫‪] ﴾ µ ´ ³ ²‬ﺍﻟﻤﺆﻣﻨﻮﻥ‪ ،[١٠٠ :‬ﻭﺍﻟﺒﺮﺯﺥ ﺍﻟﻤﻜﺎﻧﻲ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪® ¬ ﴿ :‬‬ ‫¯ ‪] ﴾ º ¹ ¸ ¶ µ ´ ³ ² ± °‬ﺍﻟﻔﺮﻗﺎﻥ‪.[٥٣ :‬‬ ‫ﻭﺍﺻﻄﻼﺣﺎ‪ :‬ﻳﻄﻠﻖ ﻋﻠﻰ ﺍﻟﻔﺘﺮﺓ ﺍﻟﻤﻤﺘﺪﺓ ﻣﻦ ﻣﻮﺕ ﺍﻹﻧﺴﺎﻥ ﺇﻟﻰ ﺑﻌﺜﻪ‪ ،‬ﻭﺫﻟﻚ‬ ‫‬ ‫ﻋﻨﺪ ﺍﻟﻨﻔﺨﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ .‬ﻭﻗﺪ ﻭﺭﺩ ﺍﻟﺒﺮﺯﺥ ﺑﻬﺬﺍ ﺍﻟﻤﻌﻨﻰ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻣﺮﺓ ﻭﺍﺣﺪﺓ‬ ‫ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾ µ ´ ³ ² ± ° ﴿ :‬ﺍﻟﻤﺆﻣﻨﻮﻥ‪ .[١٠٠ :‬ﻭﻻ ﻳﻌﺪ‬ ‫ﺍﻟﺒﺮﺯﺥ ﻣﻨﺰﻻ ﻣﻦ ﻣﻨﺎﺯﻝ ﺍﻟﺪﻧﻴﺎ ﺃﻭ ﺍﻵﺧﺮﺓ‪ .‬ﻭﻫﻮ ﻧﻮﻋﺎﻥ‪ :‬ﻧﻮﻉ ﺯﻣﺎﻧﻲ ﻭﻫﻮ ﺍﻟﻔﺘﺮﺓ‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﺬﻫﺐ ﺍﻟﺨﺎﻟﺺ‪ ،‬ﺹ ‪.١٢‬‬ ‫‬‫)‪ (١‬ﺃﻃﻔﻴﺶ‪ :‬ﺷﺎﻣﻞ ﺍﻷﺻﻞ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٨٦‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٦٢٤‬‬ ‫‬‫)‪ (٢‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫)‪ (٣‬ﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺣﺒﻴﺐ‪ :‬ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﺑﺎﺏ ﻓﻲ ﺍﻵﺩﺍﺏ‪ ،‬ﺭﻗﻢ ‪ .٢١٢‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ :‬ﻛﺘﺎﺏ ﺍﻟﻔﺘﻦ‬ ‫ﻭﺃﺷﺮﺍﻁ ﺍﻟﺴﺎﻋﺔ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺑﻴﻦ ﺍﻟﻨﻔﺨﺘﻴﻦ‪ ،‬ﺭﻗﻢ ‪.٢٩٥٥‬‬ ‫)‪ (٤‬ﺃﺑﻮ ﺍﻟﺒﻘﺎﺀ‪ :‬ﺍﻟﻜﻠﻴﺎﺕ‪ ،‬ﻣﺎﺩﺓ »ﺑﺮﺯﺥ«‪ ،‬ﺹ ‪.٢٤٩‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪368‬‬ ‫ﺍﻟﻤﻤﺘﺪﺓ ﺑﻴﻦ ﺍﻟﻤﻮﺕ ﻭﺍﻟﺒﻌﺚ‪ ،‬ﻭﻧﻮﻉ ﻣﻜﺎﻧﻲ ﻭﻫﻮ ﺍﻟﻘﺒﺮ‪ .‬ﺃﻣﺎ ﺍﻟﺒﺮﺯﺥ ﺍﻟﻤﻀﺎﻑ‬ ‫ﺇﻟﻰ ﺍﻟﺪﻧﻴﺎ ﻛﻠﻬﺎ ﻓﺈﻧﻪ ﻳﺒﺪﺃ ﻣﻦ ﻧﻔﺨﺔ ﺍﻟﺼﻌﻖ ﺍﻟﺘﻲ ﺗﻔﻨﻰ ﺑﻬﺎ ﺍﻟﻌﻮﺍﻟﻢ ﺇﻟﻰ ﻧﻔﺨﺔ‬ ‫ﺍﻟﺒﻌﺚ ﺍﻟﺘﻲ ﺗﺤﻴﻲ ﺑﻬﺎ ﻣﻦ ﺟﺪﻳﺪ‪.‬‬ ‫ﻭﻳﺸﻴﺮ ﺍﻟﻮﺍﺭﺟﻼﻧﻲ ﺇﻟﻰ ﺍﻟﺨﻼﻑ ﺍﻟﺬﻱ ﺩﺍﺭ ﺣﻮﻝ ﺍﻟﺒﺮﺯﺥ‪ ،‬ﻓﻴﻘﻮﻝ‪ :‬ﺇﻥ‬ ‫ﺍﻟﻨﻔﺨﺔ ﺍﻷﻭﻟﻰ ﺇﻧﻤﺎ ﻫﻲ ﻓﻲ ﺍﻟﺪﻧﻴﺎ ﺑﺈﺟﻤﺎﻉ ﺍﻷﻣﺔ‪ .‬ﻭﻭﻗﻊ ﺍﻟﺨﻼﻑ ﻓﻴﻤﺎ ﺑﻴﻦ‬ ‫ﺍﻟﻨﻔﺨﺘﻴﻦ‪:‬‬ ‫ﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻻ ﻳﺴﻤﻰ ﺩﻧﻴﺎ ﻭﻻ ﺁﺧﺮﺓ ﻭﺇﻧﻤﺎ ﺳﻤﻮﻩ ﺍﻟﺒﺮﺯﺥ‪.‬‬‫‬ ‫ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺍﻟﺒﺮﺯﺥ ﻋﺎﺩ ﻣﻦ ﺍﻟﺪﻧﻴﺎ‪ .‬ﻭﺃﻥ ﺍﻵﺧﺮﺓ ﻣﻦ ﺍﻟﻨﻔﺨﺔ ﺍﻷﺧﺮﻯ)‪.(١‬‬‫‬ ‫‪ ! ٢١٧‬ﻼ!ت ا ?‬ ‫ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﺘﻲ ﻳﺠﺐ ﻋﻠﻰ ﻛﻞ ﻣﺴﻠﻢ ﺍﻻﻋﺘﻘﺎﺩ ﺑﻬﺎ ﺃﺷﺮﺍﻁ ﺍﻟﺴﺎﻋﺔ ﻟﻜﺜﺮﺓ‬ ‫ﺍﻹﺧﺒﺎﺭ ﻋﻨﻬﺎ ﻓﻲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﺍﻟﺼﺤﻴﺤﺔ‪ .‬ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪Y X W V ﴿ :‬‬ ‫‪] ﴾ e d c b a ` _ ^ ] \ [ Z‬ﺍﻟﻨﻤﻞ‪،[٨٢ :‬‬ ‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪Ø × Ö ÕÔ Ó Ò ÑÐ Ï Î Í Ì Ë Ê﴿ :‬‬ ‫‪] ﴾ Ú Ù‬ﻣﺤﻤﺪ‪.[١٨ :‬‬ ‫»ﺑﻌﺜﺖ ﺃﻧﺎ ﻭﺍﻟﺴﺎﻋﺔ‬ ‫ﻭﻗﺪ ﺻﺤﺖ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻮﺍﺭﺩﺓ ﻓﻲ ﺫﻟﻚ ﻛﻤﺎ ﻗﺎﻝ ﮊ ‪ :‬‬ ‫ﻛﻬﺎﺗﻴﻦ«)‪ .(٢‬ﻭﻗﺪ ﺫﻛﺮ ﮊ ﻋﻼﻣﺎﺕ ﺍﻟﺴﺎﻋﺔ ‬ ‫ﻗﺎﺋﻼ‪» :‬ﺇﻧﻬﺎ ﻟﻦ ﺗﻘﻮﻡ ﺣﺘﻰ ﺗﺮﻭﺍ ﻗﺒﻠﻬﺎ‬ ‫ﻋﺸﺮ ﺁﻳﺎﺕ‪ ،‬ﻓﺬﻛﺮ‪ :‬ﺍﻟﺪﺧﺎﻥ ﻭﺍﻟﺪﺟﺎﻝ ﻭﺍﻟﺪﺍﺑﺔ ﻭﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ ﻣﻦ ﻣﻐﺮﺑﻬﺎ ﻭﻧﺰﻭﻝ‬ ‫ﻋﻴﺴﻰ ﺍﺑﻦ ﻣﺮﻳﻢ‪ ،‬ﻭﺧﺮﻭﺝ ﻳﺄﺟﻮﺝ ﻭﻣﺄﺟﻮﺝ‪ ،‬ﻭﺛﻼﺛﺔ ﺧﺴﻮﻑ‪ ،‬ﻭﺁﺧﺮ ﺫﻟﻚ ﻧﺎﺭ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪،١‬‬ ‫‬‫ﻭﺃﻳﻀﺎ‪ :‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫‬‫)‪ (١‬ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪ :‬ﺍﻟﺪﻟﻴﻞ ﻭﺍﻟﺒﺮﻫﺎﻥ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٢٩٠‬‬ ‫ﺹ ‪.١١٥‬‬ ‫»ﺑﻌﺜﺖ ﺃﻧﺎ ﻭﺍﻟﺴﺎﻋﺔ‬ ‫)‪ (٢‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺭﻗﻢ )‪ ،(٦٥٠٤‬ﻛﺘﺎﺏ ﺍﻟﺮﻗﺎﻕ‪ ،‬ﺑﺎﺏ ﻗﻮﻝ ﺍﻟﻨﺒﻲ ﮊ‪ :‬‬ ‫ﻛﻬﺎﺗﻴﻦ«‪.١٩٢/٤ ،‬‬ ‫‪369‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺃﺻﻞ ﺍﻟﻮﻋﺪ ﻭﺍﻟﻮﻋﻴﺪ‬ ‫ﺗﺨﺮﺝ ﻣﻦ ﺍﻟﻴﻤﻦ ﺗﻄﺮﺩ ﺍﻟﻨﺎﺱ ﺇﻟﻰ ﻣﺤﺸﺮﻫﻢ«)‪ .(١‬ﻭﻋﻼﻣﺎﺕ ﺍﻟﺴﺎﻋﺔ ﻛﺜﻴﺮﺓ‪،‬‬ ‫ﻭﺳﻨﻜﺘﻔﻲ ﺑﺬﻛﺮ ﻣﺜﺎﻟﻴﻦ ﻣﻨﻬﺎ ﻓﻘﻂ‪.‬‬ ‫ﺃﻧﺰﻭﻝ ﻋﻴﺴﻰ ‪: ‰‬‬ ‫ﻭﺭﺩﺕ ﺃﺣﺎﺩﻳﺚ ﻛﺜﻴﺮﺓ ﺗﺪﻝ ﻋﻠﻰ ﺃﻥ ﻧﺰﻭﻝ ﻋﻴﺴﻰ ‪ ‰‬ﺇﺣﺪﻯ ﻋﻼﻣﺎﺕ‬ ‫ﺍﻟﺴﺎﻋﺔ‪ ،‬ﻣﻨﻬﺎ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ ‪ ƒ‬ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻗﺎﻝ‪» :‬ﺃﺭﺍﻧﻲ ﺍﻟﻠﻴﻠﺔ ﻋﻨﺪ‬ ‫ﺍﻟﻜﻌﺒﺔ ﻓﺮﺃﻳﺖ ﺭﺟﻼ ﺁﺩﻡ ﻛﺄﺣﺴﻦ ﻣﺎ ﺃﻥ ﻳﺮﻯ ﻣﻦ ﺃﺩﻡ ﺍﻟﺮﺟﺎﻝ‪ ،‬ﻟﻪ ﻟﻤﺔ ﻛﺄﺣﺴﻦ‬ ‫ﻣﺎ ﻳﺮﻯ ﻣﻦ ﺍﻟﻠﻤﻢ‪ ،‬ﻗﺪ ﺭﺟﻠﻬﺎ ﻭﻫﻲ ﺗﻘﻄﺮ ﻣﺎﺀ‪ ،‬ﻣﺘﻜ ﺌﺎ ﻋﻠﻰ ﻋﻮﺍﺗﻖ ﺭﺟﻠﻴﻦ‪،‬‬ ‫ﻳﻄﻮﻑ ﺑﺎﻟﻜﻌﺒﺔ‪ ،‬ﻓﺴﺄﻟﺖ‪ :‬ﻣﻦ ﻫﺬﺍ؟ ﻓﻘﻴﻞ ﻟﻲ‪ :‬ﺍﻟﻤﺴﻴﺢ ﺍﺑﻦ ﻣﺮﻳﻢ ‪ ،(٢)« ‰‬ﻭﻟﻜﻦ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺑﻴﻦ ﺇﺛﺒﺎﺗﻪ ﻭﻧﻔﻴﻪ‪ ،‬ﺣﺴﺐ ﻣﺎ ﻳﺄﺗﻲ‪:‬‬ ‫‬‫ﻣﻊ ﺫﻟﻚ ﺍﺧﺘﻠﻒ‬ ‫‪ ١‬ ﻳﺬﻫﺐ ﻫﻮﺩ ﺑﻦ ﻣﺤﻜﻢ ﻭﻋﻤﺮ ﺑﻦ ﺟﻤﻴﻊ ﻭﺍﻟﻘﻄﺐ ﺃﻃﻔﻴﺶ ﺇﻟﻰ ﺇﺛﺒﺎﺕ ﻧﺰﻭﻝ‬ ‫ﺍﻟﻤﺴﻴﺢ ‪ ‰‬ﻋﻼﻣﺔ ﻣﻦ ﻋﻼﻣﺎﺕ ﺍﻟﺴﺎﻋﺔ‪ ،‬ﺑﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪" ! ﴿ :‬‬ ‫‪] ﴾ #‬ﺍﻟﺰﺧﺮﻑ‪ ،[٦١ :‬ﺃﻱ‪ :‬ﻋﻼﻣﺔ ﻟﻬﺎ‪ ،‬ﻓﻘﺎﻟﻮﺍ ﺑﻨﺰﻭﻝ ﻋﻴﺴﻰ ‪ ‰‬ﺁﺧﺮ‬ ‫ﺍﻟﺰﻣﺎﻥ‪ ،‬ﻟﻴﻘﺘﻞ ﺍﻟﺪﺟﺎﻝ‪ ،‬ﻭﻳﻤﻸ ﺍﻷﺭﺽ ﻋﺪﻻ ﺑﻌﺪ ﺃﻥ ﻣﻠﺌﺖ ‬ ‫ﺟﻮﺭﺍ‪.‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻻ ﻳﺜﺒﺘﻮﻥ‬ ‫‬‫‪ ٢‬ ﻳﺮﻯ ﺍﻟﺴﺎﻟﻤﻲ ﻓﻲ ﺷﺮﺣﻪ ﻋﻠﻰ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ ﺃﻥ‬ ‫ﻧﺰﻭﻝ ﻋﻴﺴﻰ ‪ ‰‬ﻭﻻ ﻳﺮﺩﻭﻧﻪ‪ ،‬ﻭﻳﻘﻮﻝ ﻓﻲ ﺍﻟﻤﻌﺎﺭﺝ‪» :‬ﺃﻋﻠﻢ ﺃﻥ ﻧﺒﻴﻨﺎ ‪‰‬‬ ‫ﻻ ﻧﺒﻲ ﺑﻌﺪﻩ‪ ،‬ﻓﻤﺎ ﺭﻭﺍﻩ ﻗﻮﻣﻨﺎ ﻣﻦ ﻧﺰﻭﻝ ﻋﻴﺴﻰ ‪ ‰‬ﻟﻢ ﻳﺼﺢ ﻋﻨﺪ ﺃﺻﺤﺎﺑﻨﺎ‬ ‫ﺭﺣﻤﻬﻢ ﺍﷲ ﺗﻌﺎﻟﻰ«‪ .‬ﻭﺃﻥ ﺍﻟﻤﺴﺄﻟﺔ ﻣﻦ ﺍﻟﻈﻨﻴﺎﺕ ﺍﻟﺘﻲ ﻳﺴﻊ ﺟﻬﻠﻬﺎ)‪.(٣‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﻓﻲ ﺻﺤﻴﺤﻪ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻔﺘﻦ ﻭﺃﺷﺮﺍﻁ ﺍﻟﺴﺎﻋﺔ‪ ،٢٢٢٥/٤ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ ‪.٢٩٠١‬‬ ‫ﻭﺍﻟﺘﺮﻣﺬﻱ ﻓﻲ ﺳﻨﻨﻪ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻔﺘﻦ‪ ،‬ﺑﺎﺏ ﺍﻟﺨﺴﻒ‪ ،٤٧٧/٤ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ ‪ .٢١٨٣‬ﻣﺴﻨﺪ ﺍﻹﻣﺎﻡ‬ ‫ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ‪ ،‬ﺭﻗﻢ ‪ ،١٦٤١‬ﺗﺤﻘﻴﻖ‪ :‬ﺷﻌﻴﺐ ﺍﻷﺭﻧﺎﺅﻭﻁ‪ ،‬ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺰﻳﺒﻖ‪ ،‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪،‬‬ ‫ﺑﻴﺮﻭﺕ‪ ،‬ﻟﺒﻨﺎﻥ‪١٤١٩ ،‬ﻫ‪١٩٩٩/‬ﻡ‪.٦٣/٢٦ ،‬‬ ‫)‪ (٢‬ﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺣﺒﻴﺐ‪ :‬ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﺑﺎﺏ )‪ (٨‬ﻓﻲ ﺍﻟﺮﺅﻳﺎ‪ ،‬ﺭﻗﻢ ‪ .٥٥‬ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﻛﺘﺎﺏ ﺍﻟﻠﺒﺎﺱ‪ ،‬ﺑﺎﺏ‬ ‫ﺍﻟﺠﻌﺪ‪ ،٢٢١١/٥ ،‬ﺭﻗﻢ ‪ .٥٥٦٢‬ﻣﺴﻨﺪ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ‪ ،‬ﺭﻗﻢ ‪ ،٦٠٩٩‬ﻃﺒﻌﺔ ﺍﻟﺮﺳﺎﻟﺔ‪ ٢٦٣/١٠ ،‬ ‪.٢٦٤‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٩١١‬‬ ‫‬‫)‪ (٣‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪370‬‬ ‫ﺏﻇﻬﻮﺭ ﺍﻟﺪﺟﺎﻝ‪:‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻇﻬﻮﺭ ﺍﻟﺪﺟﺎﻝ ﻛﻌﻼﻣﺔ ﻣﻦ ﻋﻼﻣﺎﺕ ﺍﻟﺴﺎﻋﺔ‪ ،‬ﻭﺑﺄﻧﻪ‬ ‫‬‫ﻳﺜﺒﺖ ﺳﻠﻒ‬ ‫ﺭﺟﻞ ﺃﻋﻮﺭ ﻳﻘﻮﻡ ﺑﺪﻋﻮﺓ ﺍﻟﻨﺎﺱ ﺇﻟﻰ ﻃﺮﻳﻖ ﺍﻟﻀﻼﻝ‪ ،‬ﻭﺻﺮﻓﻬﻢ ﻋﻦ ﺳﺒﻴﻞ ﺍﻟﻬﺪﺍﻳﺔ‪،‬‬ ‫ﺍﺳﺘﻨﺎ ﺩﺍ ﺇﻟﻰ ﺣﺪﻳﺚ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪» :‬ﺃﺭﺍﻧﻲ ﺍﻟﻠﻴﻠﺔ ﻋﻨﺪ ﺍﻟﻜﻌﺒﺔ‪ ،‬ﻓﺮﺃﻳﺖ ﺭﺟﻼ ﺁﺩﻡ‬ ‫ﻛﺄﺣﺴﻦ ﻣﺎ ﺃﻥ ﻳﺮﻯ ﻣﻦ ﺃﺩﻡ ﺍﻟﺮﺟﺎﻝ‪ ،‬ﻟﻪ ﻟﻤﺔ ﻛﺄﺣﺴﻦ ﻣﺎ ﻳﺮﻯ ﻣﻦ ﺍﻟﻠﻤﻢ‪ ،‬ﻗﺪ‬ ‫ﺭﺟﻠﻬﺎ‪ ،‬ﻭﻫﻲ ﺗﻘﻄﺮ ﻣﺎﺀ‪ ،‬ﻣﺘﻜ ﺌﺎ ﻋﻠﻰ ﻋﻮﺍﺗﻖ ﺭﺟﻠﻴﻦ‪ ،‬ﻳﻄﻮﻑ ﺑﺎﻟﻜﻌﺒﺔ‪ ،‬ﻓﺴﺄﻟﺖ‪:‬‬ ‫ﻣﻦ ﻫﺬﺍ؟ ﻓﻘﻴﻞ ﻟﻲ‪ :‬ﺍﻟﻤﺴﻴﺢ ﺍﺑﻦ ﻣﺮﻳﻢ ‪ ، ٦‬ﺛﻢ ﺇﺫﺍ ﺃﻧﺎ ﺑﺮﺟﻞ ﺟﻌﺪ ﻗﻄﻂ ﺃﻋﻮﺭ‬ ‫ﺍﻟﻌﻴﻦ ﺍﻟﻴﻤﻨﻰ ﻛﺄﻧﻬﺎ ﻋﻨﺒﺔ ﻃﺎﻓﻴﺔ‪ ،‬ﻓﺴﺄﻟﺖ‪ :‬ﻣﻦ ﻫﺬﺍ؟ ﻓﻘﻴﻞ‪ :‬ﺍﻟﻤﺴﻴﺢ ﺍﻟﺪﺟﺎﻝ«)‪.(١‬‬ ‫ﻭﻳﻄﺮﺡ ﺍﻟﻜﻨﺪﻱ ﻓﻲ ﻛﺘﺎﺑﻪ »ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ« ﺳﺆﺍﻻ ﺣﻮﻝ ﺍﻟﻘﻮﻝ ﻓﻲ ﺍﻟﺪﺟﺎﻝ‪ :‬ﺃﺣﻖ‬ ‫ﺃﻡ ﺑﺎﻃﻞ؟ ﻭﻳﺠﻴﺐ‪ :‬ﺑﺄﻧﻪ ﻟﻢ ﻳﺠﺊ ﻓﻲ ﻛﺘﺎﺏ ﺍﷲ ﺷﻲﺀ ﻳﻌﺮﻑ ﺑﻪ‪ ،‬ﻭﺃﻣﺎ ﺍﻷﺣﺎﺩﻳﺚ‬ ‫ﻭﺍﻟﺮﻭﺍﻳﺎﺕ ﻓﻘﺪ ﺟﺎﺀﺕ ﺑﻪ‪ ،‬ﻭﺫﻟﻚ ﻣﺎ ﻟﻢ ﻳﺘﻌﺒﺪﻧﺎ ﺍﷲ ﻓﻴﻪ ﺷﻲﺀ ﻳﺠﺐ ﻋﻠﻴﻨﺎ ﻋﻠﻤﻪ‬ ‫ﻭﺍﻟﻌﻤﻞ ﺑﻪ)‪ .(٢‬ﻭﻫﻮ ﻳﺮﻯ ﺃﻥ ﻣﻌﺮﻓﺔ ﺃﻣﺮ ﺍﻟﺪﺟﺎﻝ ﺃﻭ ﺟﻬﻠﻪ ﻣﻤﺎ ﻳﺴﻌﻨﺎ ﺟﻬﻠﻪ‪.‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻣﻦ ﻳﻨﻔﻴﻪ ﻣﻄﻠﻘﺎ ﻣﺜﻞ ﻧﺎﺻﺮ ﺑﻦ ﺃﺑﻲ ﻧﺒﻬﺎﻥ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻻ ﻳﺜﺒﺘﻪ‬ ‫‬‫ﻭﻣﻦ‬ ‫ﻭﻻ ﻳﻨﻔﻴﻪ‪ ،‬ﻛﻤﺎ ﺫﻛﺮ ﺍﻟﺴﺎﻟﻤﻲ‪ .‬ﻭﺃﻥ ﺍﻟﻤﺴﺄﻟﺔ ﻟﻴﺴﺖ ﻣﻦ ﺃﺻﻮﻝ ﺍﻹﻳﻤﺎﻥ)‪ .(٣‬ﻭﻫﻜﺬﺍ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻣﻦ ﻋﻼﻣﺎﺕ ﺍﻟﺴﺎﻋﺔ‪ ،‬ﻣﻨﻬﻢ ﻣﻦ ﺃﺛﺒﺘﻬﺎ ﺍﻋﺘﻤﺎ ﺩﺍ ﻋﻠﻰ ﺍﻷﺧﺒﺎﺭ‪،‬‬ ‫‬‫ﻛﺎﻥ ﻣﻮﻗﻒ‬ ‫ﻭﻣﻨﻬﻢ ﻣﻦ ﺗﻮﻗﻒ‪ ،‬ﻭﺭﺃﻯ ﺃﻧﻬﺎ ﻣﺴﺎﺋﻞ ﻇﻨﻴﺔ‪ ،‬ﻭﻟﻴﺴﺖ ﻣﻦ ﺃﺻﻮﻝ ﺍﻹﻳﻤﺎﻥ‪.‬‬ ‫‪ ٢١٨‬ا ‪ c)6‬ﻸ‪?Q‬د واﻷرواح‬ ‫ﺍﻟﺒﻌﺚ ﺃﻭ ﺍﻟﺤﺸﺮ ﺟﻤﻊ ﺍﻟﺨﻼﺋﻖ ﻓﻲ ﺍﻟﻤﻮﻗﻒ ﺍﻟﻌﻈﻴﻢ ﻟﻠﺤﺴﺎﺏ ﻭﺍﻟﺠﺰﺍﺀ‪،‬‬ ‫ﻭﻹﻧﻔﺎﺫ ﻭﻋﺪ ﺍﷲ ﺗﻌﺎﻟﻰ ﻭﻭﻋﻴﺪﻩ‪ ،‬ﺑﺈﺩﺧﺎﻝ ﺍﻟﻤﺮﺿﻲ ﻋﻨﻬﻢ ﺍﻟﺠﻨﺔ‪ ،‬ﻭﺍﻟﻤﻐﻀﻮﺏ‬ ‫)‪ (١‬ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫)‪ (٢‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٦‬ﺹ ‪.١٨٨‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٤٤‬‬ ‫‬‫ﻭﺃﻳﻀﺎ‪ :‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫‬‫)‪ (٣‬ﺍﻟﺨﻠﻴﻠﻲ‪ :‬ﺗﻤﻬﻴﺪ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٧٤‬‬ ‫‪371‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺃﺻﻞ ﺍﻟﻮﻋﺪ ﻭﺍﻟﻮﻋﻴﺪ‬ ‫ﻋﻠﻴﻬﻢ ﺍﻟﻨﺎﺭ؛ ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪o n ❁ l k j i h g ﴿ :‬‬ ‫‪] ﴾ r q p‬ﻣﺮﻳﻢ‪.[٨٦ ،٨٥ :‬‬ ‫ﻣﻌﺎ‪ ،‬ﻓﻴﺤﺸﺮ ﺃﺟﺴﺎﺩ ﺍﻟﻤﻜﻠﻔﻴﻦ ﻣﻊ‬ ‫ﻭﺍﻟﺤﺸﺮ ﻳﻜﻮﻥ ﺑﺎﻷﺟﺴﺎﺩ ﻭﺍﻷﺭﻭﺍﺡ ‬ ‫ﺃﺭﻭﺍﺣﻬﺎ ﺧﻼﻓﺎ ﻟﻠﻤﻠﺤﺪﻳﻦ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻭﺍﻟﻔﻼﺳﻔﺔ ﺍﻟﺰﺍﻋﻤﻴﻦ ﺃﻥ‬ ‫ﺍﻷﺭﻭﺍﺡ ﺗﺤﺸﺮ ﺩﻭﻥ ﺃﺟﺴﺎﺩﻫﺎ)‪ ،(١‬ﻭﺍﻷﺟﺴﺎﺩ ﻫﻲ ﺫﺍﺗﻬﺎ ﺍﻟﺘﻲ ﻛﺎﻧﺖ ﻓﻲ ﺍﻟﺤﻴﺎﺓ‬ ‫ﺗﻔﺮﻗﺖ ﺟﻤﻌﻬﺎ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺫﻟﻚ ﻗﻮﻟﻪ ‪Ï Î Í ﴿ : 8‬‬‫ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺇﺫﺍ ‪‬‬ ‫‪] ﴾ Ø × Ö Õ Ô Ó Ò Ñ Ð‬ﻓﺼﻠﺖ‪ ،[٢٠ :‬ﻭﻗﻮﻟﻪ ﮊ ‪:‬‬ ‫»ﺗﺤﺸﺮﻭﻥ ﺣﻔﺎﺓ ﻋﺮﺍﺓ ﻏﺮﻻ‪.(٢)«...‬‬ ‫ﻭﺣﺸﺮ ﺍﻟﺒﻬﺎﺋﻢ ﻳﻜﻮﻥ ﺑﺎﻟﺘﻼﺷﻲ‪ ،‬ﻭﻗﺪ ﺗﺤﺸﺮ‪ ،‬ﻭﺍﻟﺤﻜﻤﺔ ﻣﻦ ﺣﺸﺮﻫﺎ ﺃﻥ‬ ‫ﺗﺮﺍﺑﺎ)‪.(٣‬‬ ‫ﺗﻘﺘﺺ ﻣﻤﻦ ﻇﻠﻤﻬﺎ‪ ،‬ﺛﻢ ﺗﻌﻮﺩ ‬ ‫‪ ٢١٩‬ا '*اد  ‪?/‬ب‬ ‫ﺍﻟﺤﺴﺎﺏ ﻫﻮ‪ :‬ﺗﻮﻗﻴﻒ ﺍﷲ ﺗﻌﺎﻟﻰ ﺍﻟﻌﺒﺎﺩ ﻋﻠﻰ ﺃﻋﻤﺎﻟﻬﻢ ﻗﺒﻞ ﺍﻧﺼﺮﺍﻓﻬﻢ ﻣﻦ‬ ‫ﺍﻟﻤﺤﺸﺮ‪ ،‬ﻭﺳﺆﺍﻟﻬﻢ ﻋﻨﻬﺎ ﺑﻜﻴﻔﻴﺔ ﻳﻌﻠﻤﻬﺎ ﺗﻌﺎﻟﻰ‪ .‬ﻭﻟﺬﺍ ﻳﺠﺐ ﺍﻹﻳﻤﺎﻥ ﺑﺎﻟﺤﺴﺎﺏ‪،‬‬ ‫ﻭﻫﻮ ﺇﻇﻬﺎﺭ ﺗﻔﺼﻴﻞ ﺍﻟﻌﻤﻞ ﻭﺗﻤﻴﻴﺰﻩ ﻋﻦ ﻏﻴﺮﻩ‪ ،‬ﻭﺇﻇﻬﺎﺭ ﺍﻟﻤﻘﺒﻮﻝ ﻭﺍﻟﻤﺮﺩﻭﺩ‪،‬‬ ‫ﻭﻣﻘﺪﺍﺭ ﺍﻟﺜﻮﺍﺏ ﻭﺍﻟﻌﻘﺎﺏ ﻭﺗﺬﻛﻴﺮ ﺍﻟﻨﺎﺳﻲ ﻟﻌﻤﻠﻪ)‪.(٤‬‬ ‫ﻭﺍﻟﺤﺴﺎﺏ ﺣﻖ ﻻﺯﻡ‪ ،‬ﺑﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪﴾X W V U T S ﴿ :‬‬ ‫]ﺍﻷﻧﻌﺎﻡ‪ ،[٦٢ :‬ﻭﻟﻴﺲ ﺣﺴﺎﺏ ﺭﺑﻨﺎ ﻛﺤﺴﺎﺏ ﺧﻠﻘﻪ‪ ،‬ﻭﺇﻧﻤﺎ ﻫﻮ ﺣﻜﻢ ﻭﻋﺪﻝ‪ ،‬ﻭﻋﺎﻟﻢ‬ ‫)‪ (١‬ﺍﻟﺠﻴﻄﺎﻟﻲ‪ :‬ﻗﻨﺎﻃﺮ ﺍﻟﺨﻴﺮﺍﺕ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٣٠‬‬ ‫)‪ (٢‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﺭﻗﻢ ‪ ،٣٣٣٢‬ﻛﺘﺎﺏ ﺗﻔﺴﻴﺮ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺑﺎﺏ ﻭﻣﻦ ﺳﻮﺭﺓ ﻋﺒﺲ‪ .٤٣٢/٥ ،‬ﺍﻟﺒﺨﺎﺭﻱ‪:‬‬ ‫ﻛﺘﺎﺏ ﺃﺣﺎﺩﻳﺚ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﺑﺎﺏ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،١٢٢٢/٣ ﴾ q p o n ﴿ :‬ﺭﻗﻢ ‪.٣١٧١‬‬ ‫ﻣﺴﻠﻢ‪ :‬ﻛﺘﺎﺏ ﺍﻟﺠﻨﺔ ﻭﺻﻔﺔ ﻧﻌﻴﻤﻬﺎ ﻭﺃﻫﻠﻬﺎ‪ ،‬ﺑﺎﺏ ﻓﻨﺎﺀ ﺍﻟﺪﻧﻴﺎ ﻭﺑﻴﺎﻥ ﺍﻟﺤﺸﺮ‪ ،١٩٤/٤ ،‬ﺭﻗﻢ ‪.٢٨٥٩‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٢٥٧‬ ‪.٢٥٨‬‬ ‫‬‫)‪ (٣‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﺑﻬﺠﺔ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.١١٧‬‬ ‫‬‫)‪ (٤‬ﺃﻃﻔﻴﺶ‪ :‬ﺍﻟﺬﻫﺐ ﺍﻟﺨﺎﻟﺺ‪ ،‬ﺹ ‪.١٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪372‬‬ ‫ﻷﻋﻤﺎﻝ ﺍﻟﻌﺒﺎﺩ ﺍﻟﺘﻲ ﻋﻤﻠﻮﻫﺎ‪ ،‬ﻭﺣﺴﺎﺏ ﺍﷲ ﻟﻠﺨﻠﻖ ﺃﺟﻤﻌﻴﻦ‪ ،‬ﻭﻻ ﻳﺸﻐﻠﻪ ﺣﺴﺎﺏ‬ ‫ﻫﺬﺍ ﻋﻦ ﺣﺴﺎﺏ ﻏﻴﺮﻩ)‪.(١‬‬ ‫ﺧﻴﺮﺍ‬ ‫ﺇﻥ ﺣﺴﺎﺏ ﺍﷲ ﺗﻌﺎﻟﻰ ﻟﻌﺒﺎﺩﻩ ﻳﻮﻡ ﺍﻟﻤﻌﺎﺩ ﻫﻮ ﺗﻤﻴﻴﺰ ﺍﻟﻌﻤﻞ ﻭﻓﺼﻠﻪ‪ ،‬‬ ‫ﻭﺷﺮﺍ‪ ،‬ﻭﺑﻴﺎﻥ ﺍﻟﻤﻨﺠﻲ ﻭﺍﻟﻤﻬﻠﻚ‪ ،‬ﻭﻣﻘﺎﺩﻳﺮ ﺍﻟﺠﺰﺍﺀ ﻋﻠﻰ ﺍﻷﻋﻤﺎﻝ‪ ،‬ﻭﺗﺬﻛﻴﺮﻩ ﺇﻳﺎﻫﻢ‬ ‫‪‬‬ ‫ﺑﻤﺎ ﻗﺪ ﻧﺴﻮﻩ؛ ﻛﻤﺎ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪ÆÅ Ä Ã Â Á À ¿ ﴿ :‬‬ ‫‪] ﴾ Ï Î Í Ì Ë ÊÉ È Ç‬ﺍﻟﻤﺠﺎﺩﻟﺔ‪.[٦ :‬‬ ‫ﻭﻫﻮ ﺣﻖ ﻳﺠﺐ ﺍﻹﻳﻤﺎﻥ ﺑﻪ ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪H G F E D ﴿ :‬‬ ‫‪] ﴾ O N M LK J I‬ﺍﻷﻧﺒﻴﺎﺀ‪ .[٤٧ :‬ﻭﻟﻴﺲ ﺣﺴﺎﺏ ﺍﷲ ﺑﻌﺪ ﻛﻌﺪ‬ ‫ﺍﻟﻤﺨﻠﻮﻕ ﺍﻟﺬﺍﻫﻞ‪ ،‬ﻭﻻ ﻳﺸﻐﻠﻪ ﺗﻌﺎﻟﻰ ﺣﺴﺎﺏ ﺃﺣﺪ ﻋﻦ ﺃﺣﺪ)‪.(٢‬‬ ‫‬ ‫وا‪e‬ﻼ‪3‬‬ ‫‪ ٢٢٠‬ا ‪L +‬‬ ‫ﺍﻟﺸﻔﺎﻋﺔ ﻟﻐ ﺔ‪ :‬ﺍﻟﻮﺳﺎﻃﺔ ﺑﻴﻦ ﺫﻱ ﺣﻖ ﻭﻣﻦ ﻋﻠﻴﻪ ﺍﻟﺤﻖ‪ ،‬ﻭﻫﻲ ﺍﻟﻮﺳﻴﻠﺔ‬ ‫ﻭﺍﻟﻄﻠﺐ‪ .‬ﻭﺍﻟﺸﻔﺎﻋﺔ ﻣﻦ ﺷﻔﻊ‪ ،‬ﻭﺍﻟﺸﻔﻊ ﻫﻮ ﺍﻟﺰﻭﺝ‪ ،‬ﻭﺷﻔﻊ ﻟﻲ ﻳﺸﻔﻊ ﻭﺗﺸﻔﻊ‪:‬‬ ‫ﻃﻠﺐ‪ .‬ﻭﺍﻟﺸﻔﺎﻋﺔ ﻛﻼﻡ ﺍﻟﺸﻔﻴﻊ ﻟﻠﻤﻠﻚ ﻓﻲ ﺣﺎﺟﺔ ﻳﺴﺄﻟﻬﺎ ﻟﻐﻴﺮﻩ‪ .‬ﻭﺷﻔﻊ ﺇﻟﻴﻪ‪ :‬ﻓﻲ‬ ‫ﻣﻌﻨﻰ ﻃﻠﺐ ﺇﻟﻴﻪ‪ .‬ﻭﺍﻟﺸﺎﻓﻊ‪ :‬ﺍﻟﻄﺎﻟﺐ ﻟﻐﻴﺮﻩ ﻳﺘﺸﻔﻊ ﺑﻪ ﺇﻟﻰ ﺍﻟﻤﻄﻠﻮﺏ)‪.(٣‬‬ ‫ﻗﺎﻝ ﺍﻟﺮﺍﻏﺐ ﺍﻷﺻﻔﻬﺎﻧﻲ ﺍﻟﺸﻔﺎﻋﺔ‪ :‬ﺍﻻﻧﻀﻤﺎﻡ ﺇﻟﻰ ﺁﺧﺮ ﻧﺎﺻﺮ ﻟﻪ ﻭﺳﺎﺋﻞ ﻋﻨﻪ‪،‬‬ ‫ﻭﺃﻛﺜﺮ ﻣﺎ ﻳﺴﺘﻌﻤﻞ ﻓﻲ ﺍﻧﻀﻤﺎﻡ ﻣﻦ ﻫﻮ ﺃﻋﻠﻰ ﺣﺮﻣﺔ ﻭﻣﺮﺗﺒﺔ ﺇﻟﻰ ﻣﻦ ﻫﻮ ﺃﺩﻧﻰ‪،‬‬ ‫ﻭﻣﻨﻪ ﺍﻟﺸﻔﺎﻋﺔ ﻓﻲ ﺍﻟﻘﻴﺎﻣﺔ)‪.(٤‬‬ ‫)‪ (١‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٤٠٨‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٢٥٢‬ ‪.٢٥٣‬‬ ‫‬‫)‪ (٢‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫)‪ (٣‬ﺍﺑﻦ ﻣﻨﻈﻮﺭ‪ :‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪ ،‬ﻣﺎﺩﺓ »ﺷﻔﻊ«‪.‬‬ ‫)‪ (٤‬ﺍﻟﺮﺍﻏﺐ ﺍﻷﺻﻔﻬﺎﻧﻲ‪ :‬ﺍﻟﻤﻔﺮﺩﺍﺕ ﻓﻲ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﻣﺤﻤﺪ ﺳﻴﺪ ﻛﻴﻼﻧﻲ‪ ،‬ﻣﻄﺒﻌﺔ‬ ‫ﻣﺼﻄﻔﻰ ﺍﻟﺒﺎﺑﻲ ﺍﻟﺤﻠﺒﻲﺍﻟﻘﺎﻫﺮﺓ‪١٣٨١ ،‬ﻫ‪١٩٦١/‬ﻡ‪ ،‬ﺹ ‪ ٢٦٣‬ ‪ .٢٦٦‬ﻭﺳﻨﺬﻛﺮﻩ ﻓﻴﻤﺎ ﺑﻌﺪ‪:‬‬ ‫ﺍﻷﺻﻔﻬﺎﻧﻲ‪ :‬ﺍﻟﻤﻔﺮﺩﺍﺕ‪.‬‬ ‫‪373‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺃﺻﻞ ﺍﻟﻮﻋﺪ ﻭﺍﻟﻮﻋﻴﺪ‬ ‫ﻭﻗﺎﻝ ﺍﻟﻘﺮﻃﺒﻲ )ﺕ ‪٦٧١‬ﻫ‪١٢٧١/‬ﻡ( ﺍﻟﺸﻔﺎﻋﺔ‪ :‬ﺿﻢ ﻏﻴﺮﻙ ﺇﻟﻰ ﺟﺎﻫﻚ ﻭﻭﺳﻴﻠﺘﻚ‬ ‫ﻓﻬﻲ ﻋﻠﻰ ﺍﻟﺘﺤﻘﻴﻖ‪ ،‬ﺇﻇﻬﺎﺭ ﻟﻤﻨﺰﻟﺔ ﺍﻟﺸﻔﻴﻊ ﻋﻨﺪ ﺍﻟﻤﺸﻔﻊ‪ ،‬ﻭﺇﻳﺼﺎﻝ ﻣﻨﻔﻌﺘﻪ ﻟﻠﻤﺸﻔﻮﻉ)‪.(١‬‬ ‫ﻭﻳﻘﻮﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺠﻴﻄﺎﻟﻲ‪ :‬ﺇﻥ ﺍﻟﺸﻔﺎﻋﺔ ﻓﻲ ﺍﻟﻠﻐﺔ‪ :‬ﻫﻲ ﺍﻹﻋﺎﻧﺔ ﺑﺎﻟﺘﻮﺳﻞ ﻓﻲ‬ ‫ﻃﻠﺐ ﺍﻟﻌﻔﻮ ﻭﺍﻟﺼﻔﺢ ﻋﻦ ﻣﺴﺘﺤﻖ ﺍﻟﻌﻘﺎﺏ)‪.(٢‬‬ ‫ﻭﻗﺪ ﻭﺭﺩﺕ ﻣﺎﺩﺓ ﺍﻟﺸﻔﺎﻋﺔ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻓﻲ ﺇﺣﺪﻯ ﻭﺛﻼﺛﻴﻦ ﺁﻳﺔ ﻣﻨﻬﺎ‬ ‫ﺛﻼﺙ ﻋﺸﺮﺓ ﺑﻠﻔﻆ‪) :‬ﺷﻔﺎﻋﺔ(‪ ،‬ﻭﺧﻤﺲ ﺑﻠﻔﻆ )ﺷﻔﻴﻊ(‪ ،‬ﻭﺧﻤﺲ ﺑﻠﻔﻆ )ﺷﻔﻌﺎﺀ(‪،‬‬ ‫ﻭﺑﺎﻗﻲ ﺍﻟﻤﻮﺍﺿﻊ ﺃﻓﻌﺎﻝ ﻭﻣﺼﺎﺩﺭ‪.‬‬ ‫ﺍﺻﻄﻼﺣﺎ‪ :‬ﺳﺆﺍﻝ ﺍﻟﺨﻴﺮ ﻣﻦ ﺍﻟﻐﻴﺮ ﻟﻠﻐﻴﺮ‪ ،‬ﺃﻱ‪ :‬ﺗﻮﺳﻂ ﺻﺎﺣﺐ ﺟﺎﻩ‬ ‫‬‫ﻭﺍﻟﺸﻔﺎﻋﺔ‬ ‫ﻋﻈﻴﻢ ﻟﺪﻯ ﻣﻦ ﻫﻮ ﺃﻋﻈﻢ ﻣﻨﻪ ﻓﻲ ﺍﻟﻌﻔﻮ ﻋﻦ ﺣﻖ ﻟﻪ ﻋﻨﺪ ﻣﺬﻧﺐ ﻓﻲ ﺍﻟﺪﻧﻴﺎ ﺃﻭ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺑﺄﻧﻬﺎ ﻃﻠﺐ ﺗﻌﺠﻴﻞ ﺍﻟﺤﺴﺎﺏ‪ ،‬ﻭﺩﺧﻮﻝ ﺍﻟﺠﻨﺔ‪ ،‬ﻭﺯﻳﺎﺩﺓ‬ ‫‬‫ﻭﻋﺮﻓﻬﺎ‬ ‫ﺍﻵﺧﺮﺓ‪ .‬‬ ‫ﺍﻟﺪﺭﺟﺎﺕ ﻣﻨﻬﺎ‪.‬‬ ‫ﻭﻳﺬﻛﺮ ﻋﻤﺮﻭ ﺍﻟﺘﻼﺗﻲ ﺃﻧﻬﺎ »ﺳﺆﺍﻝ ﺍﻟﻨﺒﻲ ﮊ ﻣﻦ ﺍﷲ ﺍﻹﺫﻥ ﻟﻠﻤﺆﻣﻨﻴﻦ ﻓﻲ‬ ‫ﺩﺧﻮﻝ ﻣﻨﺎﺯﻟﻬﻢ ﻓﻲ ﺍﻟﺠﻨﺔ ﺑﻌﺪ ﺍﻟﻔﺮﺍﻍ ﻣﻦ ﺍﻟﺤﺴﺎﺏ‪ .‬ﻭﺑﻌﺪ ﺳﺆﺍﻝ ﺍﻟﻤﺆﻣﻨﻴﻦ ﺍﻟﻨﺒﻲ‬ ‫ﺃﻥ ﻳﺮﺳﻞ ﻟﻬﻢ ﻣﻦ ﺍﷲ ﺗﻌﺎﻟﻰ ﺫﻟﻚ ﺍﻹﺫﻥ«)‪.(٣‬‬ ‫ﻌﺮﻓﻬﺎ ﺍﻹﻣﺎﻡ ﺍﻟﺠﻴﻄﺎﻟﻲ ﺃﻧﻬﺎ ﺗﻌﻨﻲ ﻓﻲ ﺍﻟﺸﺮﻉ‪ :‬ﺍﻹﻋﺎﻧﺔ ﺑﺎﻟﺘﻮﺳﻞ ﺇﻟﻰ ﺍﷲ‬ ‫ﻭﻳ ‪‬‬ ‫‬ ‫ﻓﻲ ﻣﻮﻗﻒ ﺍﻟﺤﺴﺎﺏ ﻓﻲ ﻃﻠﺐ ﺍﻹﺫﻥ ﻣﻨﻪ ﻟﻠﻤﺆﻣﻨﻴﻦ ﺑﺎﻟﻤﺼﻴﺮ ﺇﻟﻰ ﺩﺍﺭ ﺍﻟﺜﻮﺍﺏ‪،‬‬ ‫ﺺ ﺑﻬﺎ ﻓﻲ ﺍﻻﺑﺘﺪﺍﺀ ﺩﻭﻥ ﻏﻴﺮﻩ ﻣﻦ‬ ‫ﻭﺻﺎﺣﺒﻬﺎ ﺍﻷﻋﻈﻢ ﻧﺒﻴﻨﺎ ﻣﺤﻤﺪ ﮊ ﻗﺪ ﺧ ‬ ‫‬ ‫ﺗﺸﺮﻳﻔﺎ ﻟﻪ ﻣﻦ ﺍﻟﻤﻠﻚ ﺍﻟﻤﻌﺒﻮﺩ)‪.(٤‬‬ ‫ﺍﻟﻤﻼﺋﻜﺔ ﻭﺍﻷﻧﺒﻴﺎﺀ‪،‬‬ ‫)‪ (١‬ﺍﻟﻘﺮﻃﺒﻲ‪ :‬ﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮﺑﻴﺮﻭﺕ‪ ،‬ﻁ ‪١٤٠٧ ،١‬ﻫ‪١٩٨٧/‬ﻡ‪ .‬ﻭﺳﻨﺬﻛﺮﻩ ﻓﻴﻤﺎ‬ ‫ﺑﻌﺪ‪ :‬ﺍﻟﻘﺮﻃﺒﻲ‪ :‬ﺍﻟﺠﺎﻣﻊ‪.‬‬ ‫)‪ (٢‬ﺍﻟﺨﻠﻴﻠﻲ‪ :‬ﺗﻤﻬﻴﺪ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.١٨٣‬‬ ‫)‪ (٣‬ﻋﻤﺮﻭ ﺍﻟﺘﻼﺗﻲ‪ :‬ﻧﺨﺒﺔ ﺍﻟﻤﺘﻴﻦ ﻣﻦ ﺃﺻﻮﻝ ﺗﺒﻐﻮﺭﻳﻦﺿﻤﻦ ﻛﺘﺎﺏ ﻋﻨﻮﺍﻧﻪ »ﻛﺘﺐ ﻣﺨﺘﺎﺭﺓ«‪ ،‬ﻣﻄﺒﻌﺔ‬ ‫ﺍﻟﻌﺮﺑﻴﺔ ﻏﺮﺍﺩﻳﺔﺍﻟﺠﺰﺍﺋﺮ‪ ،‬ﺹ ‪ .١٦٥‬ﻭﺳﻨﺬﻛﺮﻩ ﻓﻴﻤﺎ ﺑﻌﺪ‪ :‬ﺍﻟﺘﻼﺗﻲ‪ :‬ﻧﺨﺒﺔ ﺍﻟﻤﺘﻴﻦ‪.‬‬ ‫)‪ (٤‬ﺍﻟﺨﻠﻴﻠﻲ‪ :‬ﺗﻤﻬﻴﺪ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.١٨٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪374‬‬ ‫ﻭﺍﻟﺸﻔﺎﻋﺔ ﻻ ﺗﻌﺎﺭﺽ ﺍﻹﺭﺍﺩﺓ ﺍﻹﻟﻬﻴﺔ‪ ،‬ﻭﻻ ﺗﻌﻨﻲ ﺭﺟﻮﻉ ﺍﷲ ﺗﻌﺎﻟﻰ ﻓﻲ ﺇﺭﺍﺩﺗﻪ‪،‬‬ ‫ﻭﻟﻜﻨﻬﺎ ﺗﻜﺮﻳﻢ ﻟﻠﺸﺎﻓﻊ ﺑﺎﺳﺘﺠﺎﺑﺔ ﻃﻠﺒﻪ‪ ،‬ﻭﺗﻔﻀﻞ ﻋﻠﻰ ﺍﻟﻤﺸﻔﻮﻉ ﻟﻪ‪ .‬ﻭﻻ ﺗﻜﻮﻥ‬ ‫ﺍﻟﺸﻔﺎﻋﺔ ﺇﻻ ﻟﻤﻦ ﺃﺫﻥ ﻟﻬﻢ ﻭﻫﻢ‪ :‬ﺍﻟﻨﺒﻲ ﻣﺤﻤﺪ ﮊ ﻭﺍﻟﻤﻼﺋﻜﺔ‪ ،‬ﻭﺍﻷﻧﺒﻴﺎﺀ‪،‬‬ ‫ﻭﺍﻟﺼﺎﻟﺤﻮﻥ‪ ،‬ﻭﺍﻟﺸﻬﺪﺍﺀ‪ ،‬ﻭﺍﻟﻌﺒﺎﺩﺍﺕ)‪.(١‬‬ ‫ﻭﻳﺄﺗﻲ ﺗﻌﺮﻳﻒ ﺍﻟﺴﺎﻟﻤﻲ ﺃﻛﺜﺮ ﺷﻤﻮﻻ ﺇﺫ ﻳﻘﻮﻝ‪ :‬ﻭﺷﺮ ﻋﺎ‪ :‬ﻃﻠﺐ ﺗﻌﺠﻴﻞ ﺩﺧﻮﻝ‬ ‫ﺍﻟﺠﻨﺔ‪ ،‬ﺃﻭ ﺯﻳﺎﺩﺓ ﺩﺭﺟﺔ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﺮﺏ ‪ 8‬ﻟﻌﺒﺎﺩﻩ ﺍﻟﻤﺆﻣﻨﻴﻦ‪ ،‬ﻓﺘﻜﻮﻥ ﻟﻸﻧﺒﻴﺎﺀ‬ ‫ﻭﻏﻴﺮﻫﻢ‪ ،‬ﻭﻳﺨﺘﺺ ﻧﺒﻴﻨﺎ ‪ ‰‬ﻣﻨﻬﺎ ﺑﺨﺼﻠﺔ ﻫﻲ ﺗﻘﺪﻣﻪ ﺇﻟﻴﻬﺎ ﻗﺒﻞ ﻛﻞ ﺷﺎﻓﻊ‪ ،‬ﻓﻼ‬ ‫ﻳﻔﺘﺢ ﺑﺎﺑﻬﺎ ﺇﻻ ﻟﻪ‪ .‬ﺛﻢ ﻣﻦ ﺑﻌﺪﻩ ﻳﺸﻔﻊ ﻣﻦ ﺷﺎﺀ ﺃﻥ ﻳﺸﻔﻊ‪ .‬ﻗﻴﻞ‪ :‬ﻭﻫﻮ ﺍﻟﻤﻘﺎﻡ‬ ‫ﺍﻟﻤﺤﻤﻮﺩ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾ X W V U T S ﴿ :‬ﺍﻹﺳﺮﺍﺀ‪ [٧٩ :‬ﺃﻱ‪:‬‬ ‫ﺷﺎﻓﻌﺎ)‪.(٢‬‬ ‫‬‫ﻳﺤﻤﺪﻙ ﻓﻴﻪ ﺍﻷﻭﻟﻮﻥ ﻭﺍﻵﺧﺮﻭﻥ ﺇﺫ ﻟﻢ ﻳﺠﺪﻭﺍ ﻗﺒﻠﻚ‬ ‫‪ ٢٢١‬ا ‪3 +‬‪h‬‬ ‫ﺍﻟﺸﻔﺎﻋﺔ ﺣﻖ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ .‬ﻭﺍﻟﺸﻔﺎﻋﺔ ﻷﻫﻞ ﺍﻟﻄﺎﻋﺔ‪ ،‬ﻭﻻ ﺷﻔﺎﻋﺔ ﻷﻫﻞ‬ ‫‬ ‫ﻭﺗﺸﺮﻳﻔﺎ ﻟﻬﻢ ﻓﻲ ﺍﻟﻤﻨﺎﺯﻝ‪ ،‬ﻭﺍﻷﺩﻟﺔ ﻋﻠﻴﻬﺎ‬ ‫ﺍﻟﻤﻌﺼﻴﺔ‪ .‬ﻭﻫﻲ ﺯﻳﺎﺩﺓ ﻓﻲ ﺍﻟﺜﻮﺍﺏ‬ ‫ﻣﻮﺟﻮﺩﺓ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ‪ .‬ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪¬ « ª © ¨ § ¦ ¥ ¤ ﴿ :‬‬ ‫® ¯ ﴾ ]ﻃﻪ‪ [١٠٩ :‬ﻓﻬﻢ ﻻ ﻳﺸﻔﻌﻮﻥ ﺇﻻ ﻟﻤﻦ ﺍﺭﺗﻀﻰ ﻻ ﻏﻴﺮ ﺫﻟﻚ)‪ .(٣‬ﻭﻋﻦ ﺃﺑﻲ‬ ‫ﻋﺒﻴﺪﺓ ﻗﺎﻝ‪ :‬ﺑﻠﻐﻨﻲ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻗﺎﻝ‪» :‬ﻟﻜﻞ ﻧﺒﻮﺓ ﺩﻋﻮﺓ ﻭﺃﻧﺎ ﺃﺭﺩﺕ ﺃﻥ ﺃﺧﺘﺒﺊ‬ ‫ﺩﻋﻮﺗﻲ ﺷﻔﺎﻋﺔ ﻷﻣﺘﻲ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ«)‪.(٤‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٥١٤‬‬ ‫‬‫)‪ (١‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫)‪ (٢‬ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﺍﻟﻤﺸﺎﺭﻕ‪ ،‬ﺹ ‪.٣٧٣‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﺠﻴﻄﺎﻟﻲ‪ :‬ﻗﻨﺎﻃﺮ ﺍﻟﺨﻴﺮﺍﺕ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٣٣‬‬ ‫‬‫)‪ (٣‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٤٢٢‬ ‪.٤٢٣‬‬ ‫)‪ (٤‬ﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺣﺒﻴﺐ‪ :‬ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﺫﻛﺎﺭ‪ ،‬ﺑﺎﺏ ﺃﺩﺏ ﺍﻟﺪﻋﺎﺀ ﻭﻓﻀﻴﻠﺘﻪ‪ ،‬ﺣﺪﻳﺚ‬ ‫ﺭﻗﻢ ‪ .٩‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ ،‬ﺭﻗﻢ )‪ ،(١٩٨‬ﺑﺎﺏ ﺍﺧﺘﺒﺎﺀ ﺍﻟﻨﺒﻲ ﮊ ﺩﻋﻮﺓ ﺍﻟﺸﻔﺎﻋﺔ ﻷﻣﺘﻪ‪ ،‬ﻛﺘﺎﺏ‬ ‫ﺍﻹﻳﻤﺎﻥ‪ ،‬ﺹ ‪.١٢٨‬‬ ‫‪375‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺃﺻﻞ ﺍﻟﻮﻋﺪ ﻭﺍﻟﻮﻋﻴﺪ‬ ‫‪ ٢٢٢‬أ‪J‬اع ا ‪+‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔﻛﻐﻴﺮﻫﻢ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻹﺳﻼﻡﺑﺄﻥ ﺷﻔﺎﻋﺔ ﺍﻟﻨﺒﻲ ﺛﺎﺑﺘﺔ‪،‬‬ ‫‬‫ﻳﻌﺘﻘﺪ‬ ‫ﻭﻫﻲ ﻋﻠﻰ ﺃﻧﻮﺍﻉ‪:‬‬ ‫‬ ‫ﺗﺨﻔﻴﻔﺎ ﻋﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﻫﻮﻝ ﺍﻟﻤﻮﻗﻒ‪،‬‬ ‫‪ ١‬ ﺍﻟﺸﻔﺎﻋﺔ ﺍﻟﻌﻈﻤﻰ ﻟﺒﺪﺀ ﺍﻟﺤﺴﺎﺏ‪،‬‬ ‫ﻭﻫﻲ ﺧﺎﺻﻴﺔ ﺳﻴﺪﻧﺎ ﻣﺤﻤﺪ ﮊ ‪ .‬ﻛﻤﺎ ﺗﺴﻤﻰ ﻫﺬﻩ ﺍﻟﺸﻔﺎﻋﺔ ﺑﺎﻟﻤﻘﺎﻡ‬ ‫ﺍﻟﻤﺤﻤﻮﺩ‪ ،‬ﻭﺗﻜﻮﻥ ﻓﻲ ﺍﻟﻤﺤﺸﺮ ﻋﻨﺪﻣﺎ ﻳﻄﻮﻝ ﺍﻻﻧﺘﻈﺎﺭ‪ ،‬ﻓﻴﻠﺠﺄ ﺍﻟﺼﺎﻟﺤﻮﻥ‬ ‫ﻭﺍﺣﺪﺍ ﺑﻌﺪ ﻭﺍﺣﺪ ﻓﻴﻌﺘﺬﺭﻭﻥ ﺇﻟﻰ ﺃﻥ ﻳﺼﻠﻮﺍ ﺇﻟﻰ ﻣﺤﻤﺪ ﮊ ‪.‬‬ ‫‬‫ﺇﻟﻰ ﺍﻷﻧﺒﻴﺎﺀ‬ ‫‪ ٢‬ ﺍﻟﺸﻔﺎﻋﺔ ﻟﺪﺧﻮﻝ ﺍﻟﺠﻨﺔ‪ ،‬ﻭﻫﻲ ﻓﻲ ﺣﻖ ﺍﻟﻤﺆﻣﻨﻴﻦ ﺑﺨﺎﺻﺔ‪.‬‬ ‫‪ ٣‬ ﺍﻟﺸﻔﺎﻋﺔ ﻟﺰﻳﺎﺩﺓ ﺍﻟﺪﺭﺟﺎﺕ ﻓﻲ ﺍﻟﺠﻨﺔ‪ .‬ﻭﻳﻘﻮﻝ ﺍﻟﺠﻴﻄﺎﻟﻲ‪» :‬ﻭﺍﻟﺸﻔﺎﻋﺔ ﻟﻴﺴﺖ‬ ‫ﻟﻤﻦ ﺍﺳﺘﻮﺟﺐ ﺍﻟﻌﻘﺎﺏ ﻓﻴﺼﻴﺮ ﺑﻬﺎ ﺇﻟﻰ ﺍﻟﺜﻮﺍﺏ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﺸﻔﺎﻋﺔ ﻟﻠﻤﺆﻣﻨﻴﻦ‬ ‫‬ ‫ﻭﺗﺸﺮﻳﻔﺎ ﻟﻬﻢ ﻓﻲ ﺍﻟﻤﻨﺎﺯﻝ«)‪.(١‬‬ ‫ﺯﻳﺎﺩﺓ ﻟﻬﻢ ﻓﻲ ﺍﻟﺜﻮﺍﺏ‪،‬‬ ‫ﻭﻗﺪ ﺍﺧﺘﻠﻔﺖ ﺍﻟﻔﺮﻕ ﻟﻤﻦ ﺗﻜﻮﻥ ﺍﻟﺸﻔﺎﻋﺔ ﺫﻫﺐ ﺍﻟﺒﻌﺾ‪ ،‬ﻭﻋﻠﻰ ﺭﺃﺳﻬﻢ‬ ‫ﺍﻷﺷﺎﻋﺮﺓ‪ ،‬ﺇﻟﻰ ﺃﻧﻬﺎ ﻷﻫﻞ ﺍﻟﻜﺒﺎﺋﺮ‪ .‬ﻣﺴﺘﺪﻟﻴﻦ ﻓﻲ ﺫﻟﻚ ﻟﺤﺪﻳﺚ ﺭﻭﻱ ﻋﻦ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺗﺮﻯ ﺃﻥ‬ ‫‬‫ﺍﻟﻨﺒﻲ ﮊ ﻗﺎﻝ ﻓﻴﻪ‪» :‬ﺷﻔﺎﻋﺘﻲ ﻷﻫﻞ ﺍﻟﻜﺒﺎﺋﺮ ﻣﻦ ﺃﻣﺘﻲ«)‪ (٢‬ﺇﻻ ﺃﻥ‬ ‫ﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ ﻏﻴﺮ ﺛﺎﺑﺖ ﻟﻤﻌﺎﺭﺿﺘﻪ ﺍﻟﻤﺘﻮﺍﺗﺮ ﺍﻟﻘﻄﻌﻲ ﺍﻟﺪﻻﻟﺔ ﻭﺍﻟﺜﺒﻮﺕ ﻣﻦ ﺁﻱ‬ ‫ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻟﻤﻌﺎﺭﺿﺘﻪ ﺍﻟﺜﺎﺑﺖ ﺍﻟﺼﺤﻴﺢ ﻣﻦ ﺳﻨﺔ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪ .‬ﻭﻳﻌﻠﻖ ﺍﻹﻣﺎﻡ‬ ‫ﺍﻟﺨﻠﻴﻠﻲ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ ﺃﻧﻪ ﻻ ﻳﺼﺢ ﻋﻨﺪ ﺃﺻﺤﺎﺑﻪ؛ ﻷﻧﻪ ﻟﻮ ﺻﺢ »ﻟﺠﺎﺯ‬ ‫ﻃﻠﺒﺎ ﻟﻮﻋﺪ ﺍﻟﺮﺳﻮﻝ‬ ‫ﻟﻠﻨﺎﺱ ﺃﻥ ﻳﺘﻘﺮﺑﻮﺍ ﺇﻟﻰ ﺍﷲ ﺑﻔﻌﻞ ﺍﻟﻔﻮﺍﺣﺶ ﻭﻋﻤﻞ ﺍﻟﻜﺒﺎﺋﺮ ‬ ‫ﺑﺎﻟﺸﻔﺎﻋﺔ ﻟﻬﻢ‪ ...‬ﻭﻫﺬﺍ ﺑﺎﻃﻞ ﻣﺠﺎﻧﺐ ﻟﻠﺼﻮﺍﺏ‪ ،‬ﻣﺨﺎﻟﻒ ﻟﻠﺴﻨﺔ ﻭﺍﻟﻜﺘﺎﺏ«)‪.(٣‬‬ ‫)‪ (١‬ﺍﻟﺠﻴﻄﺎﻟﻲ‪ :‬ﻗﻨﺎﻃﺮ ﺍﻟﺨﻴﺮﺍﺕ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٣٤‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﻟﺒﻴﻬﻘﻲ ﻋﻦ ﺃﻧﺲ ﻣﺮﻓﻮ ﻋﺎ‪ ،‬ﻭﺃﺧﺮﺟﻪ ﺃﺣﻤﺪ ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﺑﻦ ﺧﺰﻳﻤﺔ ﻋﻦ ﺃﻧﺲ‬ ‫ﻣﻦ ﻭﺟﻪ ﺁﺧﺮ‪ .‬ﻭﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺰﻫﺪ‪ ،‬ﺑﺎﺏ ﺍﻟﺸﻔﺎﻋﺔ‪.١٤٤١/٢ ،‬‬ ‫)‪ (٣‬ﺍﻟﺨﻠﻴﻠﻲ‪ :‬ﺗﻤﻬﻴﺪ‪ ،‬ﺝ ‪ ،٣‬ﺹ ‪.٧٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪376‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻭﺍﻟﻤﻌﺘﺰﻟﺔ ﺍﻟﺸﻔﺎﻋﺔ ﺑﺎﻟﻤﺆﻣﻨﻴﻦ ﺍﻟﻤﻮﻓﻴﻦ‪ .‬ﻭﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﺘﻲ‬ ‫‬‫ﻭﺣﺼﺮ‬ ‫ﻳﺴﺘﺪﻝ ﻋﻠﻴﻬﺎ ﻫﺬﺍ ﺍﻻﺗﺠﺎﻩ ﺑﻘﻮﻝ ﺍﷲ ‪﴾ M L K J I ﴿ : 8‬‬ ‫]ﺍﻷﻧﺒﻴﺎﺀ‪7 65 4 3 2 ❁ 0 / . - , + * ) ( ' ﴿ ،[٢٨ :‬‬ ‫‪] ﴾ : 9 8‬ﺍﻟﺪﺧﺎﻥ‪﴾ @ ? > = < ; : ﴿ ،[٤٢ ،٤١ :‬‬ ‫]ﻏﺎﻓﺮ‪] ﴾ $ # " ! ﴿ ،[١٨ :‬ﺍﻟﻤﺪﺛﺮ‪.(١)[٤٨ :‬‬ ‫ﻭﻳﺮﻭﻯ ﻋﻦ ﺍﻹﻣﺎﻡ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﻋﻜﺲ ﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ ﻓﻴﻘﻮﻝ‪:‬‬ ‫»ﻟﻴﺴﺖ ﺍﻟﺸﻔﺎﻋﺔ ﻷﻫﻞ ﺍﻟﻜﺒﺎﺋﺮ ﻣﻦ ﺃﻣﺘﻲ«)‪ .(٢‬ﻓﻴﺬﻛﺮ ﺟﺎﺑﺮ ﺃﻥ ﺍﷲ ﻗﺪ ﺃﻭﻋﺪ ﺃﻫﻞ‬ ‫ﺍﻟﻜﺒﺎﺋﺮ ﻓﻲ ﻛﺘﺎﺑﻪ ﺑﺎﻟﺨﻠﻮﺩ ﻓﻲ ﺍﻟﻨﺎﺭ‪ ،‬ﻭﺫﻛﺮ ﻣﺠﻤﻮﻋﺔ ﻣﻦ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺗﻨﻔﻲ ﺍﻟﺸﻔﺎﻋﺔ‬ ‫ﻋﻦ ﻣﺮﺗﻜﺐ ﺍﻟﻜﺒﻴﺮﺓ)‪.(٣‬‬ ‫‪ ٢٢٣‬ا '*اد  ‪FD‬ب‬ ‫ﺑﻌﺪ ﺑﻌﺚ ﺍﻟﻨﺎﺱ ﻣﻦ ﻗﺒﻮﺭﻫﻢ ﻭﺣﺸﺮﻫﻢ ﺇﻟﻰ ﺍﻟﻤﻮﻗﻒ‪ ،‬ﻭﻣﺠﻲﺀ ﺍﻟﻮﻗﺖ‬ ‫ﺍﻟﺬﻱ ﻳﺮﻳﺪ ﺍﷲ ﻓﻴﻪ ﻣﺤﺎﺳﺒﺘﻬﻢ‪ ،‬ﻳﺄﻣﺮ ﺑﺎﻟﻜﺘﺐ ﺍﻟﺘﻲ ﻛﺘﺒﻬﺎ ﺍﻟﻤﻼﺋﻜﺔ ﺍﻟﻜﺎﺗﺒﻮﻥ‪،‬‬ ‫ﻭﻓﻴﻬﺎ ﺃﻋﻤﺎﻝ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﻴﺆﺗﻮﻫﺎ‪ ،‬ﻓﻤﻨﻬﻢ ﻣﻦ ﻳﺆﺗﻰ ﻛﺘﺎﺑﻪ ﺑﻴﻤﻴﻨﻪ‪ ،‬ﻭﺃﻭﻟﺌﻚ ﻫﻢ‬ ‫ﺍﻟﺴﻌﺪﺍﺀ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﺆﺗﻰ ﻛﺘﺎﺑﻪ ﺑﺸﻤﺎﻟﻪ ﺃﻭ ﻭﺭﺍﺀ ﻇﻬﺮﻩ‪ ،‬ﻭﻫﺆﻻﺀ ﻫﻢ ﺍﻷﺷﻘﻴﺎﺀ‪.‬‬ ‫ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪❁ ¾ ½ ¼ » ❁ ¹ ¸ ¶ µ ´ ³ ² ± ° ¯ ﴿ :‬‬ ‫‪Ò Ñ ❁ Ï Î ❁ Ì Ë Ê ❁ ÈÇ Æ Å Ä ❁  Á À‬‬ ‫‪] ﴾ Ó‬ﺍﻟﺤﺎﻗﺔ‪ ٢٥ :‬ ‪ ،[٣١‬ﻭﻳﻘﻮﻝ ‪c b a ❁ _ ^ ] \ [ Z ﴿ : 4‬‬ ‫❁‪xwvut❁rqpon❁lkjih❁fe‬‬ ‫‪] ﴾ y‬ﺍﻻﻧﺸﻘﺎﻕ‪ ١٠ :‬ ‪.[١٥‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٥١٤‬‬ ‫‬‫)‪ (١‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫)‪ (٢‬ﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺣﺒﻴﺐ‪ :‬ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﺍﻷﺧﺒﺎﺭ ﺍﻟﻤﻘﺎﻃﻴﻊ ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ‪ 5‬ﻓﻲ ﺍﻹﻳﻤﺎﻥ‬ ‫ﻭﺍﻟﻨﻔﺎﻕ‪ ،٢٧٩/٤ ،‬ﺭﻗﻢ ‪.١٠٠٤‬‬ ‫)‪ (٣‬ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ‪ :‬ﻣﺮﺍﺳﻴﻞ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ‪ ،‬ﺿﻤﻦ ﻣﺴﻨﺪ ﺍﻟﺮﺑﻴﻊ‪ ،‬ﺝ ‪ ،٤‬ﺹ ‪ ٣٧٨‬ ‪.٣٨٢‬‬ ‫‪377‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺃﺻﻞ ﺍﻟﻮﻋﺪ ﻭﺍﻟﻮﻋﻴﺪ‬ ‫ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺍﻟﻜﺘﺐ ﺗﻄﻴﺮ‪ ،‬ﻭﻳﻄﻴﺮ ﻛﻞ ﻛﺘﺎﺏ ﺇﻟﻰ ﺻﺎﺣﺒﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻧﻬﺎ ﺗﻜﻮﻥ‬ ‫ﻗﺒﻞ ﻃﻴﺮﺍﻧﻬﺎ ﺗﺤﺖ ﺍﻟﻌﺮﺵ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻧﻬﺎ ﺗﻜﻮﻥ ﺑﺄﻳﺪﻱ ﺍﻟﻤﻼﺋﻜﺔ ﺍﻟﺬﻳﻦ ﻳﻜﺘﺒﻮﻥ‬ ‫ﻋﻠﻰ ﺑﻨﻲ ﺁﺩﻡ‪ ،‬ﻓﻴﻌﻄﻮﻥ ﺑﻨﻲ ﺁﺩﻡ ‪‬‬ ‫ﻛﻼ ﻣﻨﻬﻢ ﻛﺘﺎﺑﻪ ﻓﻴﻘﺮﺅﻩ‪ ،‬ﻓﺈﻥ ﻗﺮﺃﻩ ﻋﻠﻢ ﺣﺠﺔ‬ ‫ﺍﷲ ﻋﻠﻴﻪ)‪.(١‬‬ ‫ﻭﺍﻟﻜﺘﺎﺏ ﺍﻟﻤﺬﻛﻮﺭ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪z y x w v u ﴿ :‬‬ ‫ﺷﺮﺍ‪،‬‬ ‫‪‬‬‫{ ﴾ ]ﺍﻹﺳﺮﺍﺀ‪ [١٣ :‬ﻳﻘﺼﺪ ﺑﻪ ﻣﺎ ﻳﺤﻮﻱ ﻋﻤﻞ ﺍﻹﻧﺴﺎﻥ ﻛﻠﻪ‪ ،‬‬ ‫ﺧﻴﺮﺍ ﺃﻭ‬ ‫ﻟﻴﻌﺮﺽ ﻋﻠﻴﻪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻭﻳﺠﺐ ﺍﻹﻳﻤﺎﻥ ﺑﻪ‪ ،‬ﻭﺑﻜﻞ ﻣﺎ ﺃﺧﺒﺮ ﺍﷲ ﺗﻌﺎﻟﻰ ﺑﻪ ﻋﻨﻪ‪،‬‬ ‫ﻣﻦ ﺷﻤﻮﻟﻪ ﻟﻜﻞ ﻋﻤﻞ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﺻﻐﻴﺮﻩ ﻭﻛﺒﻴﺮﻩ‪ ،‬ﻭﺍﺳﺘﻼﻡ ﺍﻟﻤﺆﻣﻦ ﻟﻪ ﻋﻦ ﻳﻤﻴﻨﻪ‪،‬‬ ‫ﻭﺍﻟﻜﺎﻓﺮ ﻋﻦ ﺷﻤﺎﻟﻪ ﺃﻭ ﻣﻦ ﻭﺭﺍﺀ ﻇﻬﺮﻩ)‪.(٢‬‬ ‫ﻭﺍﺧ ﺘﻠﻒ ﻓﻲ ﺍﻟﻜﺘﺎﺏ‪ :‬ﺃﻳﺤﻤﻞ ﻋﻠﻰ ﺍﻟﻤﺠﺎﺯ ﺇﺫ ﻳﺆﻭﻝ ﺇﻟﻰ ﻣﻌﻨﻰ ﺍﻋﺘﺒﺎﺭﻱ‬ ‫ﻳﻔﻴﺪ ﺣﺼﻮﻝ ﺿﺮﻭﺭﺓ ﺍﻟﻌﻠﻢ ﻟﺪﻯ ﺍﻹﻧﺴﺎﻥ ﺩﻭﻥ ﺗﺠﺴﻴﺪ ﻟﻤﺎ ﻳﺤﻮﻳﻪ ﺃﻡ ﻫﻮ ﻋﻠﻰ‬ ‫ﺍﻟﺤﻘﻴﻘﺔ؟ ﻭﺍﻟﺮﺍﺟﺢ ﻓﻲ ﺍﻟﻤﺬﻫﺐ ﺃﻧﻪ ﻋﻠﻰ ﺍﻟﺤﻘﻴﻘﺔ‪ ،‬ﻛﻤﺎ ﻳﻨﺺ ﻋﻠﻴﻪ ﻇﺎﻫﺮ‬ ‫ﺍﻵﻳﺎﺕ)‪ .(٣‬ﺇﻻ ﺃﻥ ﻫﻨﺎﻙ ﻣﻦ ﻳﺮﻯ ﺃﻥ ﻫﺬﺍ ﺍﻟﻤﻌﻨﻰ ﻣﺠﺎﺯ ‪‬ﻳﺎ‪.‬‬ ‫‪ ٢٢٤‬ا '*اد  '‪8‬ان‬ ‫ﺍﻟﻤﻴﺰﺍﻥ ﻟﻐﺔ‪ :‬ﺍﻵﻟﺔ ﺍﻟﺘﻲ ﺗﻮﺯﻥ ﺑﻬﺎ ﺍﻷﺷﻴﺎﺀ‪ .‬ﻭﻳﻘﺎﻝ‪ :‬ﺍﻋﺮﻑ ﻟﻜﻞ ﺍﻣﺮﺉ ﻣﻴﺰﺍﻧﻪ‪.‬‬ ‫ﻣﻮﺿﻌﺎ‪،‬‬ ‫‬‫ﻭﺍﺻﻄﻼﺣﺎ‪ :‬ﺟﺎﺀﺕ ﻣﺎﺩﺓ ﺍﻟﻤﻴﺰﺍﻥ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻓﻲ ﺧﻤﺴﺔ ﻋﺸﺮ‬ ‫‬ ‫]ﻟﺮﺣﻤﻦ‪ [٧ :‬ﺃﻱ‪ :‬ﺑﺎﻟﻌﺪﻝ‪ ،‬ﻭﻗﻮﻟﻪ‬ ‫ٰ‬‫ﻓﺬﻛﺮ ﻣﻨﻬﺎ‪﴾ ] \ [ Z ﴿ :‬‬‫‬ ‫ﻗﺪﺭﺍ‪ ،‬ﻭﻗﻮﻟﻪ‬ ‫‬‫ﺗﻌﺎﻟﻰ‪ ~ } | { ﴿ :‬ﮯ ¡ ‪] ﴾ £ ¢‬ﺍﻟﻜﻬﻒ‪ [١٠٥ :‬ﺃﻱ‪:‬‬ ‫ﺗﻌﺎﻟﻰ‪] ﴾ j i h ﴿ :‬ﺍﻷﻋﺮﺍﻑ‪ ،[٨ :‬ﻭﻣﻮﺍﺯﻳﻨﻪ ﺃﻱ‪ :‬ﻣﻘﺎﺩﻳﺮ ﻋﻤﻠﻪ ﺍﻟﺼﺎﻟﺢ‪.‬‬ ‫)‪ (١‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٤٠٨‬ ‪.٤٠٩‬‬ ‫)‪ (٢‬ﺍﻟﺨﻠﻴﻠﻲ‪ :‬ﺗﻤﻬﻴﺪ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٧٨‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٨٣٢‬‬ ‫‬‫)‪ (٣‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪378‬‬ ‫ﻭﻣﻴﺰﺍﻥ ﺍﻷﻋﻤﺎﻝ‪ :‬ﺗﻤﻴﻴﺰﻫﺎ ﻭﺗﻔﺼﻴﻠﻬﺎ‪ ،‬ﻭﻭﺯﻥ ﺍﻟﻨﻴﺎﺕ ﺍﻟﻤﻌﺘﻘﺪﺓ ﻟﻬﺎ‪ ،‬ﻓﻴﺜﻘﻞ‬ ‫ﺍﻟﺤﻖ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻟﺼﺎﺣﺒﻪ ﻓﻴﻨﺠﻮ ﺑﻪ‪ ،‬ﻛﻤﺎ ﺛﻘﻞ ﻋﻠﻰ ﻧﻔﺴﻪ ﻓﻲ ﺍﻟﺪﻧﻴﺎ ﻓﺘﺤﻤﻠﻪ‪،‬‬ ‫ﻭﻳﺨﻒ ﺍﻟﺒﺎﻃﻞ ﻋﻨﺪ ﺍﻟﻮﺯﻥ ﻟﺼﺎﺣﺒﻪ ﻓﻴﻬﻠﻚ ﺑﻪ ﻛﻤﺎ ﺧﻒ ﻋﻠﻰ ﻧﻔﺴﻪ ﻓﻲ ﺍﻟﺪﻧﻴﺎ‬ ‫ﻓﺎﺭﺗﻜﺒﻪ‪ ،‬ﻭﻷﻥ ﺍﻷﻋﻤﺎﻝ ﺃﻋﺮﺍﺽ ﻻ ﺗﻈﻬﺮ ﻟﻠﻌﻴﺎﻥ ﻓﺘﻮﺯﻥ ﺑﺎﻟﻤﻴﺰﺍﻥ‪ ،‬ﻭﺇﻧﻤﺎ ﻭﺯﻧﻬﺎ‬ ‫ﺗﻤﻴﻴﺰﻫﺎ ﻭﺗﻔﺼﻴﻠﻬﺎ)‪.(١‬‬ ‫ﻭﻳﺆﻛﺪ ﺍﻟﺸﻘﺼﻲ ﺃﻥ ﺍﻟﻤﻴﺰﺍﻥ‪ :‬ﻫﻮ ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ‪ .‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪h ﴿ :‬‬ ‫‪] ﴾ j i‬ﺍﻷﻋﺮﺍﻑ‪ [٨ :‬ﺃﻱ‪ :‬ﺍﻟﻤﺠﺎﺯﺍﺓ ﻋﻠﻰ ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻌﺪﻝ‪ .‬ﻻ ﻛﻤﺎ ﺯﻋﻢ ﻣﻦ‬ ‫ﻗﺎﻝ‪ :‬ﺇﻥ ﺍﷲﺗﻌﺎﻟﻰﻳﻨﺼﺐ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻣﻴﺰﺍ ﻧﺎ ﻋﻠﻰ ﺍﻟﺤﻘﻴﻘﺔ‪ ،‬ﻭﺃﻥ ﻟﻪ ﻋﻤﻮ ﺩﺍ‬ ‫ﻃﻮﻟﻪ ﻛﻄﻮﻝ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺃﻥ ﻛﻔﺘﻪ ﻛﺴﻌﺔ ﺍﻟﻤﻴﺰﺍﻥ ﻭﺍﻷﺭﺽ‪ ،‬ﻳﻮﺯﻥ ﺃﻋﻤﺎﻝ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﻛﺄﻥ‬ ‫ﺍﷲ ﺗﻌﺎﻟﻰ ﻏﻴﺮ ﻋﺎﻟﻢ ﺑﺄﻋﻤﺎﻟﻬﻢ ﻓﻴﺤﺘﺎﺝ ﺇﻟﻰ ﺗﻤﻴﻴﺰﻫﺎ ﺑﺎﻟﻮﺯﻥ)‪.(٢‬‬ ‫ﺇﻥ ﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﺬﻱ ﺫﻛﺮ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺍﺧ ﺘﻠﻒ ﻓﻲ ﺗﻔﺴﻴﺮﻩ‪ ،‬ﻭﻓﻲ ﺣﻘﻴﻘﺘﻪ‬ ‫ﺇﻟﻰ ﺭﺃﻳﻴﻦ‪ :‬ﺃﻧﻪ ﻋﻠﻰ ﺍﻟﺤﻘﻴﻘﺔ‪ ،‬ﺃﻭ ﻫﻮ ﻋﻠﻰ ﺍﻟﻤﺠﺎﺯ‪.‬‬ ‫ﺫﻫﺐ ﺍﻷﺷﺎﻋﺮﺓ ﺇﻟﻰ ﺃﻥ ﺍﻟﻤﻴﺰﺍﻥ ﻫﻮ ﻗﺼﺒﺔ ﻋﻤﻮﺩ ﻭﻛﻔﺘﺎﻥ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻨﻬﻤﺎ‬ ‫ﺃﻭﺳﻊ ﻣﻦ ﻃﺒﺎﻕ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ)‪.(٣‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻭﺍﻟﻤﻌﺘﺰﻟﺔ ﺇﻟﻰ ﺃﻥ ﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻤﺬﻛﻮﺭ ﻟﻴﺲ ﻋﻠﻰ‬ ‫‬‫ﻭﺫﻫﺐ ﺟﻤﻬﻮﺭ‬ ‫ﺣﻘﻴﻘﺘﻪ‪ ،‬ﻭﺇﻧﻤﺎ ﻫﻮ ﺗﻌﺒﻴﺮ ﻋﻦ ﺍﻟﻤﺠﺎﺯﺍﺓ ﻋﻠﻰ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﺗﻤﻴﻴﺰ ﺍﻷﻋﻤﺎﻝ ﻭﺗﻔﺼﻴﻠﻬﺎ‪،‬‬ ‫ﻭﺍﻟﺤﻜﻢ ﺑﺎﻟﻌﺪﻝ ﻭﺍﻟﺤﻖ‪ ،‬ﻭﻟﻴﺲ ﻣﻴﺰﺍ ﻧﺎ ﺣﺴ ‪‬ﻴﺎ‪ .‬ﻭﺩﻟﻴﻠﻬﻢ ﻋﻠﻰ ﺫﻟﻚ ﺃﻥ ﺍﷲ ﺗﻌﺎﻟﻰ‬ ‫ﻻ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺁﻟﺔ ﻟﻴﻌﻠﻢ ﻣﻘﺪﺍﺭ ﻋﻤﻞ ﺧﻠﻘﻪ‪ ،‬ﻭﺃﻥ ﺍﻷﻋﻤﺎﻝ ﺃﻋﺮﺍﺽ ﻻ ﺗﻨﻘﻠﺐ‬ ‫ﺃﺟﺴﺎﻣﺎ ﻓﺘﻮﺯﻥ‪.‬‬ ‫‬ ‫)‪ (١‬ﺍﻟﺠﻴﻄﺎﻟﻲ‪ :‬ﻗﻨﺎﻃﺮ ﺍﻟﺨﻴﺮﺍﺕ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٣١‬‬ ‫)‪ (٢‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٩٤‬‬ ‫)‪ (٣‬ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﺍﻟﻤﺸﺎﺭﻕ‪ ،‬ﺹ ‪.٣٧٠‬‬ ‫‪379‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺃﺻﻞ ﺍﻟﻮﻋﺪ ﻭﺍﻟﻮﻋﻴﺪ‬ ‫ﻭﺍﻟﻤﺴﺄﻟﺔ ﻛﻤﺎ ﺭﺟﺢ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﻳﺠﻮﺯ ﻓﻴﻬﺎ ﺍﻻﺧﺘﻼﻑ‪ ،‬ﻭﻻ ﻳﻘﻄﻊ ﻓﻴﻬﺎ‬ ‫ﻋﺬﺭ ﺍﻟﻤﺨﺎﻟﻒ‪.‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺃﻥ ﺍﻟﻤﻴﺰﺍﻥ ﻻ ﻳﺤﺘﺎﺝ ﺇﻟﻴﻪ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻛﻤﺎ ﻻ ﻳﺤﺘﺎﺝ‬ ‫‬‫ﻭﻳﺮﻯ ﺃﻏﻠﺐ‬ ‫ﺇﻟﻰ ﺍﻟﺼﺤﺎﺋﻒ ﻭﺍﻟﺼﺮﺍﻁ‪ ،‬ﻭﻟﻜﻦ ﺑﺤﻜﻤﺘﻪ ﻭﻋﺪﻟﻪ ﻳﺮﻱ ﻋﺒﺪﻩ ﻣﺎ ﻋﻤﻞ‪ ،‬ﻟﻴﻌﻠﻢ ﺃﻧﻪ‬ ‫ﻟﻢ ﻳﻈﻠﻤﻪ ﺷﻴ ﺌﺎ‪ ،‬ﺳﻮﺍﺀ ﺃﻛﺎﻥ ﻟﻪ ﻋﻤﻞ ﺣﺴﻦ ﺃﻡ ﺳﻴﺊ‪ ،‬ﺃﻭ ﻟﻢ ﻳﺒﻖ ﻟﻪ ﺇﻻ ﺃﺣﺪﻫﻤﺎ‪.‬‬ ‫ﻳﻀﺎﻑ ﺇﻟﻰ ﻫﺬﺍ ﺍﺧﺘﻼﻑ ﻋﺎﻟﻤﻲ ﺍﻟﻐﻴﺐ ﻭﺍﻟﺸﻬﺎﺩﺓ‪ ،‬ﻣﻤﺎ ﻻ ﻳﺘﻴﺢ ﺍﻟﻘﻄﻊ ﻓﻲ‬ ‫ﺣﻘﻴﻘﺔ ﺍﻟﻤﻴﺰﺍﻥ‪ ،‬ﻭﻟﻜﻦ ﻳﺴﻠﻢ ﺑﻤﺎ ﻭﺭﺩ ﻓﻲ ﺍﻟﻘﺮﺁﻥ)‪.(١‬‬ ‫ﻭﻳﺪﻟﻞ ﺍﻟﺸﻘﺼﻲ ﻋﻠﻰ ﺃﻥ ﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻤﻘﺼﻮﺩ ﻫﻮ ﻣﻌﻨﻰ ﻣﺠﺎﺯﻱ ﻟﻴﺲ ﺣﻘﻴﻘ ‪‬ﻴﺎ‬ ‫ﺑﻌﺪﺓ ﺃﺩﻟﺔ؛ ﻣﻨﻬﺎ‪:‬‬ ‫‪ ١‬ ﺇﻥ ﺃﻋﻤﺎﻝ ﺍﻟﻌﺒﺎﺩ ﺃﻋﺮﺍﺽ ﻭﻟﻴﺴﺖ ﺑﺄﺟﺴﺎﻡ‪ ،‬ﺣﺘﻰ ﺗﻮﺿﻊ ﻓﻲ ﻣﻴﺰﺍﻥ ﻋﻠﻰ‬ ‫ﺍﻟﺤﻘﻴﻘﺔ‪.‬‬ ‫‪ ٢‬ ﻟﻮ ﻛﺎﻧﺖ ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻮﺯﻥ ﻟﻜﺎﻧﺖ ﺃﻋﻤﺎﻝ ﺍﻟﻌﺒﺪ ﻣﻦ ﻓﺮﻭﺽﺻﻼﺓ ﻭﺻﻮﻡ‬ ‫ﻭﺣﺞ ﻭﺯﻛﺎﺓ ﻭﻏﻴﺮﻫﺎﻃﻮﺍﻝ ﻋﻤﺮﻩ ﺃﺛﻘﻞ ﻣﻦ ﺿﻴﺎﻉ ﺳﻨﺔ ﻭﺍﺣﺪﺓ ﻣﻦ ﺁﺧﺮ‬ ‫ﻭﺍﺣﺪﺍ‪ ،‬ﺃﻭ ﺳﺎﻋﺔ ﻭﺍﺣﺪﺓ ﻟﻢ ﻳﺆﺩ ﻣﺎ ﺍﻓﺘﺮﺽ‬ ‫‬‫ﻳﻮﻣﺎ‬ ‫ﻭﺍﺣﺪﺍ‪ ،‬ﺃﻭ ‬ ‫‬‫ﺷﻬﺮﺍ‬ ‫ﻋﻤﺮﻩ‪ ،‬ﺃﻭ ‬ ‫ﺍﷲ ﻋﻠﻴﻪ‪ ،‬ﻭﻛﺎﻧﺖ ﺃﻋﻤﺎﻝ ﺍﻟﺴﻨﻴﻦ ﺍﻟﻤﺎﺿﻴﺔ ﺃﻛﺜﺮ ﻭﺃﺛﻘﻞ ﻭﺯ ﻧﺎ‪.‬‬ ‫ﻋﺒﺪﺍ ﻋﻤﻞ ﺑﺎﻟﻤﻌﺎﺻﻲ ﺃﺭﺑﻌﻴﻦ ﺳﻨﺔ‪ ،‬ﻭﻟﻢ ﻳﺆﺩ ﻣﺎ ﺍﻓﺘﺮﺽ ﺍﷲ ﻋﻠﻴﻪ‬ ‫‪ ٣‬ ﻭﻟﻮ ﺃﻥ ‬ ‫ﺷﻬﺮﺍ ﺃﻭ‬ ‫ﻓﻴﻬﺎ‪ ،‬ﺛﻢ ﻧﺪﻡ ﻭﺗﺎﺏ ﻓﻲ ﺁﺧﺮ ﻋﻤﺮﻩ ﺑﻌﺪﻣﺎ ﺑﻘﻲ ﻣﻦ ﻋﻤﺮﻩ ﺳﻨﺔ ﺃﻭ ‬ ‫ﻳﻮﻣﺎ‪ ،‬ﻭﺗﺎﺏ ﻭﺍﺳﺘﻐﻔﺮ‪ ،‬ﻭﺃﻧﺎﺏ ﺇﻟﻰ ﺍﷲ ﺑﺼﺪﻕ ﺍﻟﺘﻮﺑﺔ ﻭﺇﺧﻼﺹ ﺍﻟﻌﻤﻞ‪،‬‬ ‫‬ ‫ﻟﻜﺎﻥ ﻋﻤﻠﻪ ﺑﺎﻟﻤﻌﺎﺻﻲ ﻓﻲ ﺃﻭﻝ ﻋﻤﺮﻩ ﺃﻛﺜﺮ ﻭﺃﺛﻘﻞ ﻓﻲ ﺍﻟﻮﺯﻥ‪ .‬ﺇﻻ ﺃﻥ ﻣﻦ‬ ‫ﻣﺨﻠﺼﺎ ﷲ ﻓﻲ ﻋﻤﻠﻪ ﻛﺎﻥ ﻣﻦ‬ ‫‬‫ﺗﺎﺋﺒﺎ ﺇﻟﻰ ﺍﷲ ﺻﺎﺩﻗﺎ ﻓﻲ ﺗﻮﺑﺘﻪ‬ ‫ﻣﺎﺕ ﻣﺆﻣ ﻨﺎ ‬ ‫ﺃﻫﻞ ﺭﺿﻮﺍﻥ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﻻ ﻳﺆﺍﺧﺬ ﺑﻤﺎ ﺟﻨﺎﻩ ﻗﺒﻞ ﺍﻟﺘﻮﺑﺔ)‪.(٢‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﺠﻴﻄﺎﻟﻲ‪ :‬ﻗﻮﺍﻋﺪ ﺍﻹﺳﻼﻡ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.١٧‬‬ ‫‬‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪ ٩٧٦‬ ‪.٩٧٧‬‬ ‫‬‫)‪ (١‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫)‪ (٢‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٣٩٤‬ ‪.٣٩٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪380‬‬ ‫‪ ٢٢٥‬ا '*اد  =*اط‬ ‫ﺑﻌﺪ ﺍﻻﻧﺘﻬﺎﺀ ﻣﻦ ﻭﺯﻥ ﺍﻷﻋﻤﺎﻝ ﻭﺍﻟﺤﺴﺎﺏ‪ ،‬ﻭﻳﻌﺮﻑ ﻛﻞ ﻋﺒﺪ ﺃﻋﻤﺎﻟﻪ‪ ،‬ﻳﺄﺧﺬ‬ ‫ﺍﻟﺨﻠﻖ ﻃﺮﻳﻘﻬﻢ ﺇﻟﻰ ﺍﻟﻨﻌﻴﻢ ﺃﻭ ﺍﻟﻌﺬﺍﺏ‪ ،‬ﻓﻴﻤﺮﻭﻥ ﻋﻠﻰ ﺍﻟﺼﺮﺍﻁ ﺍﻟﺬﻱ ﻳﻮﺻﻠﻬﻢ‬ ‫ﺇﻟﻰ ﻧﻬﺎﻳﺘﻬﻢ‪.‬‬ ‫ﻭﺃﺻﻞ ﺍﻟﺼﺮﺍﻁ ﻓﻲ ﻛﻼﻡ ﺍﻟﻌﺮﺏ‪ :‬ﺍﻟﻄﺮﻳﻖ‪ .‬ﻭﻗﺎﻝ ﺃﻫﻞ ﺍﻻﺳﺘﻘﺎﻣﺔ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ :‬ﺇﻥ ﺍﻟﺼﺮﺍﻁ ﻫﻮ ﺍﻟﻄﺮﻳﻖ)‪ (١‬ﺍﻟﻮﺍﺿﺢ ﻭﺍﻟﺪﻳﻦ ﺍﻟﻤﺴﺘﻘﻴﻢ‪ .‬ﻗﺎﻝ ﺍﺑﻦ‬ ‫‬‫‬ ‫ﻋﺒﺎﺱ‪ :‬ﻫﻮ ﺩﻳﻦ ﺍﻹﺳﻼﻡ‪ .‬ﻭﻗﺎﻝ ﺍﻟﺴﺠﺴﺘﺎﻧﻲ‪ :‬ﻫﻮ ﺍﻟﻄﺮﻳﻖ ﺍﻟﻮﺍﺿﺢ ﺍﻟﻤﺴﺘﻘﻴﻢ‬ ‫ﺍﻟﺒ ‪‬ﻴﻦ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﻭﺍﻟﺰﺟﺎﺝ )‪٣١١‬ﻫ‪٩٢٣/‬ﻡ(‪ :‬ﻫﻮ ﺍﻟﻤﻨﻬﺎﺝ ﺍﻟﻮﺍﺿﺢ‪.‬‬ ‫ﻭﺍﺧ ﺘﻠﻒ ﻓﻲ ﻣﻌﻨﻰ ﺍﻟﺼﺮﺍﻁ ﺍﻟﻮﺍﺭﺩ ﻓﻲ ﺍﻵﻳﺎﺕ ﻭﺍﻷﺣﺎﺩﻳﺚ ﺇﻟﻰ ﺛﻼﺛﺔ ﺁﺭﺍﺀ‪:‬‬ ‫ﺍﻷﻭﻝ‪ :‬ﺃﻧﻪ ﻣﻌﻨﻰ ﻣﺠﺎﺯﻱ‪ ،‬ﻭﻫﻮ ﺩﻳﻦ ﺍﷲ ﺍﻟﺤﻖ‪ ،‬ﺍﻟﺬﻱ ﺍﻓﺘﺮﺿﻪ ﺍﷲ ﻋﻠﻰ‬ ‫ﻋﺒﺎﺩﻩ‪ ،‬ﻭﺷﺮﻋﻪ ﺍﻟﺬﻱ ﺃﻧﺰﻟﻪ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﺍﺭﺗﻀﺎﻩ ﻟﻬﻢ‪ ،‬ﻭﻳﻮﺻﻒ ﺑﺎﻟﺪﻗﺔ ﻭﺍﻟﺤﺪﺓ ﻋﻠﻰ‬ ‫ﺍﻟﻤﺠﺎﺯ‪ ،‬ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﻬﻼﻙ ﺍﻟﻤﻌﺘﺮﻱ ﻟﻺﻧﺴﺎﻥ ﻋﻨﺪ ﻣﺨﺎﻟﻔﺔ ﺩﻳﻦ ﺍﷲ ﺗﻌﺎﻟﻰ‪ .‬ﻭﻣﺜﻞ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪.‬‬ ‫‬‫ﻫﺬﺍ ﺍﻟﺮﺃﻱ ﺟﻤﻬﻮﺭ‬ ‫ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﻧﻪ ﻣﻌﻨﻰ ﺣﻘﻴﻘﻲ‪ ،‬ﻭﻫﻮ ﺍﻟﺠﺴﺮ ﺍﻟﻤﻮﺿﻮﻉ ﻋﻠﻰ ﻣﺘﻦ ﺟﻬﻨﻢ‪ ،‬ﻳﻤﺮ ﻋﻠﻴﻪ‬ ‫ﺍﻟﻨﺎﺱ ﻓﻲ ﺍﻟﻤﺤﺸﺮ‪ ،‬ﺇﻣﺎ ﺇﻟﻰ ﺍﻟﺠﻨﺔ ﻭﺇﻣﺎ ﺇﻟﻰ ﺍﻟﻨﺎﺭ‪ ،‬ﺑﺄﻭﺻﺎﻓﻪ ﺍﻟﻤﺎﺩﻳﺔ ﺍﻟﻮﺍﺭﺩﺓ ﻓﻲ‬ ‫ﺍﻷﺣﺎﺩﻳﺚ؛ ﺇﺫ ﺯﻋﻢ ﺍﻟﺒﻌﺾ ﺃﻥ ﺍﻟﺼﺮﺍﻁ ﺷﻲﺀ ﻣﻨﺼﻮﺏ ﻋﻠﻰ ﻣﺘﻦ ﺟﻬﻨﻢ‪ ،‬ﻭﺃﻧﻪ‬ ‫ﺃﺩﻕ ﻣﻦ ﺍﻟﺸﻌﺮﺓ‪ ،‬ﻭﺃﺣﺪ ﻣﻦ ﺍﻟﺴﻴﻒ‪ ،‬ﻭﺃﻧﻪ ﻳﺨﺘﺒﺮ ﺍﻟﻤﺆﻣﻦ ﻣﻦ ﺍﻟﻜﺎﻓﺮ‪ ،‬ﻭﺃﻥ ﺍﻟﻨﺎﺱ‬ ‫ﺗﺨﺘﻠﻒ ﺃﺣﻮﺍﻟﻬﻢ ﻓﻲ ﺍﻟﻤﺮﻭﺭ ﻋﻠﻴﻪ ﺑﻘﺪﺭ ﺃﻋﻤﺎﻟﻬﻢ؛ ﻓﻤﻨﻬﻢ ﻣﻦ ﻳﻤﺮ ﻋﻠﻴﻪ ﻛﺎﻟﺒﺮﻕ‪،‬‬ ‫ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﻤﺮ ﻋﻠﻴﻪ ﻛﺎﻟﺮﻳﺢ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﻤﺮ ﻋﻠﻴﻪ ﻛﺎﻟﻄﻴﺮ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﻤﺮ ﻋﻠﻴﻪ‬ ‫ﻛﺎﻟﺴﺎﻋﻲ‪ ،‬ﻭﻣﻨﻬﻢ ﻛﺎﻟﻤﺎﺷﻲ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻻ ﻳﻄﻴﻖ ﺃﻥ ﻳﺠﻮﺯﻩ ﻭﻳﻘﻊ ﻓﻲ ﺟﻬﻨﻢ)‪.(٢‬‬ ‫)‪ (١‬ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﺍﻟﻤﺸﺎﺭﻕ‪ ،‬ﺹ ‪.٣٧٣‬‬ ‫ﻭﺃﻳﻀﺎ‪:‬‬ ‫‬‫)‪ (٢‬ﺍﻟﺠﻴﻄﺎﻟﻲ‪ :‬ﻗﻨﺎﻃﺮ ﺍﻟﺨﻴﺮﺍﺕ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ .٢٣٢‬ﻭﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٩٣‬‬ ‫ﺍﻟﺨﻠﻴﻠﻲ‪ :‬ﺗﻤﻬﻴﺪ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٧٧‬‬ ‫‪381‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺃﺻﻞ ﺍﻟﻮﻋﺪ ﻭﺍﻟﻮﻋﻴﺪ‬ ‫ﺍﻟﺜﺎﻟﺚ‪ :‬ﺣﺎﻭﻝ ﺃﻥ ﻳﺠﻤﻊ ﺑﻴﻦ ﺍﻟﺮﺃﻳﻴﻦ؛ ﺑﺄﻥ ﺑﻌﺾ ﺍﻟﻨﺼﻮﺹ ﺗﺤﻤﻞ ﻋﻠﻰ‬ ‫ﺍﻟﻤﺠﺎﺯ‪ ،‬ﻣﺜﻞ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾ 9 8 7﴿ :‬ﺍﻟﻔﺎﺗﺤﺔ‪ ،[٦ :‬ﻭﻗﻮﻝ ﮊ ‪:‬‬ ‫ﻣﺴﺘﻘﻴﻤﺎ ﻭﻋﻠﻰ ﺟﻨﺒﺘﻲ ﺍﻟﺼﺮﺍﻁ ﺳﻮﺭﺍﻥ ﻓﻴﻬﻤﺎ ﺃﺑﻮﺍﺏ‬ ‫‬‫ﺻﺮﺍﻃﺎ‬ ‫‬‫»ﻭﺿﺮﺏ ﺍﷲ ﻣﺜﻼ‬ ‫ﻣﻔﺘﺤﺔ ﻭﻋﻠﻰ ﺍﻷﺑﻮﺍﺏ ﺳﺘﻮﺭ ﻣﺮﺧﺎﺓ«)‪.(١‬‬ ‫ﻭﺑﻌﻀﻬﺎ ﺗﺤﻤﻞ ﻋﻠﻰ ﺍﻟﺤﻘﻴﻘﺔ‪ ،‬ﻣﺜﻞ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪﴾£ ¢ ﴿ :‬‬ ‫]ﻳﺲ‪ ،[٦٦ :‬ﻭﻗﻮﻟﻪ ﮊ ‪ ...» :‬ﺃﻣﺎ ﻓﻲ ﺛﻼﺛﺔ ﻣﻮﺍﻃﻦ ﻓﻼ ﻳﺬﻛﺮ ﺃﺣﺪ ﺃﺣﺪ ﺍ‪ ...‬ﻭﻋﻨﺪ‬ ‫ﻳﺠﻮﺯ ﻓﻴﻬﺎ ﺍﻟﻮﺟﻬﺎﻥ‪ ،‬ﻣﺜﻞ‬ ‫‪‬‬‫ﺍﻟﺼﺮﺍﻁ ﺇﺫﺍ ﻭﺿﻊ ﺑﻴﻦ ﻇﻬﺮﻱ ﺟﻬﻨﻢ«)‪ .(٢‬ﻭﺑﻌﻀﻬﺎ‬ ‫ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾ Ö Õ Ô Ó ﴿ :‬ﺍﻟﺼﺎﻓﺎﺕ‪.[٢٣ :‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻋﻠﻰ ﺃﻥ ﺍﻟﺼﺮﺍﻁ ﻣﻌﻨﻮﻱ؛ ﺇﻻ ﺃﻥ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ‬ ‫‬‫ﻭﻳﺘﻔﻖ ﺟﻤﻬﻮﺭ‬ ‫ﺃﺟﺎﺯﻭﺍ ﺣﻤﻠﻪ ﻋﻠﻰ ﺍﻟﺤﺲ ﻛﺬﻟﻚ‪ ،‬ﻣﻨﻬﻢ ﻫﻮﺩ ﺑﻦ ﻣﺤﻜﻢ‪ ،‬ﻭﺍﻟﺠﻴﻄﺎﻟﻲ‪،‬‬ ‫ﻭﺍﻟﺒﺮﺍﺩﻱ‪ ،‬ﻭﺍﻟﻘﻄﺐ‪.‬‬ ‫ﻭﻻ ﺧﻼﻑ ﻓﻲ ﺃﻥ ﺍﻹﻳﻤﺎﻥ ﺑﺎﻟﺼﺮﺍﻁ ﻋﻠﻰ ﺇﻃﻼﻗﻪ ﻭﺍﺟﺐ ﺷﺮ ﻋﺎ؛ ﻟﺜﺒﻮﺗﻪ‬ ‫ﺑﻨﺼﻮﺹ ﻗﻄﻌﻴﺔ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ‪ .‬ﻭﺃﻣﺎ ﺍﻟﺨﻮﺽ ﻓﻲ ﺣﻘﻴﻘﺘﻪ‪ ،‬ﻓﻬﻮ ﺇﻗﺤﺎﻡ‬ ‫ﻟﻠﻌﻘﻞ ﻓﻲ ﻣﺴﺎﺋﻞ ﺍﻟﻐﻴﺐ ﺍﻟﺘﻲ ﻻ ﺗﺜﺒﺖ ﺇﻻ ﺑﺎﻟﻨﻘﻞ‪.‬‬ ‫ﻭﺻﺮﺡ ﺍﻟﻘﻄﺐ ﺑﺄﻥ ﺍﻟﻤﺴﺄﻟﺔ ﻟﻴﺴﺖ ﻣﻦ ﺍﻷﺻﻮﻝ ﺍﻟﺘﻲ ﻳﻘﻄﻊ ﻓﻴﻬﺎ ﻋﺬﺭ‬ ‫ﺍﻟﻤﺨﺎﻟﻒ‪ ،‬ﻭﺃﻥ ﺇﺛﺒﺎﺗﻪ ﻋﻠﻰ ﻇﺎﻫﺮﻩ ﻣﻦ ﺍﻟﻔﺮﻭﻉ‪ .‬ﻭﺃﻣﺎ ﺍﻟﺴﺎﻟﻤﻲ ﻓﻘﺎﻝ‪» :‬ﻭﺍﻟﺬﻱ‬ ‫ﻳﻈﻬﺮ ﻟﻲ ﺇﺑﻘﺎﺀ ﺍﻷﺣﺎﺩﻳﺚ ﻋﻠﻰ ﺃﺻﻠﻬﺎ‪ ،‬ﻣﻦ ﻏﻴﺮ ﺗﻌﺮﺽ ﻟﺮﺩﻫﺎ ﻋﻠﻰ ﺭﺍﻭﻳﻬﺎ‪،‬‬ ‫ﻭﺗﻔﻮﻳﺾ ﺃﻣﺮﻩ ﺇﻟﻰ ﺍﷲ‪ ،‬ﻓﻤﻦ ‪‬‬ ‫ﺻﺪﻗﻬﺎ ﻣﻦ ﻏﻴﺮ ﻗﻄﻊ ﺑﻜﻔﺮ ﻣﻦ ﺧﺎﻟﻔﻪ ﻓﻘﺪ ﺃﺣﺴﻦ‬ ‫ﻇﻨﻪ ﺑﺎﻟﺮﺍﻭﻱ‪ ،‬ﻭﻻ ﺑﺄﺱ ﻋﻠﻴﻪ ﺇﻥ ﺷﺎﺀ ﺍﷲ«)‪.(٣‬‬ ‫)‪ (١‬ﻣﺴﻨﺪ ﺍﻹﻣﺎﻡ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ‪ ،‬ﺭﻗﻢ )‪.١٨٢/٢٩ ،(١٧٦٣٤‬‬ ‫)‪ (٢‬ﺳﻨﻦ ﺃﺑﻮ ﺩﺍﻭﺩ‪ ،‬ﺭﻗﻢ )‪ ،(٤٧٥٥‬ﺗﺤﻘﻴﻖ‪ :‬ﻣﺤﻤﺪ ﻣﺤﻴﻲ ﺍﻟﺪﻳﻦ ﻋﺒﺪ ﺍﻟﺤﻤﻴﺪ‪ ،‬ﺍﻟﻤﻜﺘﺒﺔ ﺍﻟﻌﺼﺮﻳﺔ‪،‬‬ ‫ﺑﻴﺮﻭﺕ‪) ،‬ﺩ‪ .‬ﺕ(‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺴﻨﺔ‪ ،‬ﺑﺎﺏ ﻓﻲ ﺫﻛﺮ ﺍﻟﻤﻴﺰﺍﻥ‪.٢٤٠/٤ ،‬‬ ‫)‪ (٣‬ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﺍﻟﻤﺸﺎﺭﻕ‪ ،‬ﺹ ‪.٣٧٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪382‬‬ ‫‪ ٢٢٦‬ا ‪/‬ض ا 'رود‬ ‫ﺍﻟﻤﻘﺼﻮﺩ ﺑﻪ ﺣﻮﺽ ﻣﺤﻤﺪ ﮊ ‪ ،‬ﻭﻗﺪ ﺍﺳﺘﻔﺎﺽ ﺍﻟﺤﺪﻳﺚ ﺑﻪ‪ ،‬ﻛﻘﻮﻟﻪ ﮊ ‪:‬‬ ‫»ﻟﻴﺬﺍﺩﻥ ﺭﺟﺎﻝ ﻣﻦ ﺃﻣﺘﻲ ﻋﻠﻰ ﺣﻮﺿﻲ«)‪ ،(١‬ﻭﻗﻮﻟﻪ ﮊ ‪» :‬ﺣﻮﺿﻲ ﻣﺴﻴﺮﺓ ﺷﻬﺮ‪،‬‬ ‫ﻭﺯﻭﺍﻳﺎﻩ ﺳﻮﺍﺀ‪ ،‬ﻭﻣﺎﺅﻩ ﺃﺑﻴﺾ ﻣﻦ ﺍﻟﻮﺭﻕ‪ ،‬ﻭﺭﻳﺤﻪ ﺃﻃﻴﺐ ﻣﻦ ﺍﻟﻤﺴﻚ‪ ،‬ﻭﻛﻴﺰﺍﻧﻪ‬ ‫ﻛﻨﺠﻮﻡ ﺍﻟﺴﻤﺎﺀ ﻓﻤﻦ ﺷﺮﺏ ﻣﻨﻪ ﻓﻼ ﻳﻈﻤﺄ ﺑﻌﺪﻩ ﺃﺑﺪ ﺍ«)‪.(٢‬‬ ‫ﻭﻳﺬﻛﺮ ﺍﻟﺠﻴﻄﺎﻟﻲ ﺃﻥ ﺍﻟﻜﻮﺛﺮ ﻧﻬﺮ ﻓﻲ ﺍﻟﺠﻨﺔ ﻳﺼﺐ ﻣﻨﻪ ﻣﻴﺰﺍﺑﺎﻥ ﻓﻲ ﺣﻮﺽ‬ ‫ﺍﻟﻨﺒﻲ ﮊ ‪ ،‬ﻳﺸﺮﺏ ﻣﻨﻪ ﺍﻟﻤﺆﻣﻨﻮﻥ ﻗﺒﻞ ﺩﺧﻮﻝ ﺍﻟﺠﻨﺔ‪ ،‬ﻭﺑﻌﺪ ﺟﻮﺍﺯ ﺍﻟﺼﺮﺍﻁ‪ ،‬ﻣﻦ‬ ‫ﺷﺮﺏ ﻣﻨﻪ ﺷﺮﺑﺔ ﻓﻼ ﻳﻈﻤﺄ ﺑﻌﺪﻫﺎ ﺣﺘﻰ ﻳﺪﺧﻞ ﺍﻟﺠﻨﺔ)‪.(٣‬‬ ‫ﻭﻫﻨﺎﻙ ﻣﻦ ﺣﺎﻭﻝ ﺗﺄﻭﻳﻞ ﺍﻟﺤﻮﺽ ﺗﺄﻭﻳﻼ ﻣﺠﺎﺯ ‪‬ﻳﺎ‪ ،‬ﺑﻞ ﻫﻨﺎﻙ ﻣﻦ ﺭﺃﻯ ﺃﻧﻪ ﻣﻦ‬ ‫ﺍﻷﻣﻮﺭ ﺍﻟﺘﻲ ﻻ ﻳﻠﺰﻡ ﺍﻋﺘﻘﺎﺩﻩ‪ .‬ﻓﻴﺬﻛﺮ ﺍﻟﺨﻠﻴﻠﻲ ﻫﺬﺍ ﻗﺎﺋﻼ‪ :‬ﻭﺃﻣﺎ ﺍﻟﺤﻮﺽ ﻓﻠﻴﺲ‬ ‫ﻣﻤﺎ ﻳﻠﺰﻡ ﺍﻋﺘﻘﺎﺩﻩ ﺃﻧﻪ ﺣﻖ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺍﻟﻤﻤﻜﻦ ﻛﻮﻧﻪ ﺃﻧﻪ ﺣﻖ‪ ،‬ﻭﻣﻦ ﺍﻟﻤﻤﻜﻦ ﻋﺪﻣﻪ‬ ‫ﺇﺫ ﻻ ﻓﺎﺋﺪﺓ ﻓﻴﻪ)‪.(٤‬‬ ‫‬‫‬ ‫وا‪e‬ﻼ‪3‬‬‫‪ ٢٢٧‬ا ‪ 4‬وا ‪4‬ر ‪L‬‬ ‫ﺍﻟﺠﻨﺔ ﻓﻲ ﺍﻟﻠﻐﺔ‪ :‬ﻫﻲ ﺍﻟﺤﺪﻳﻘﺔ ﺍﻟﻤﻮﺭﻗﺔ‪ ،‬ﻭﻫﻲ ﻣﺄﺧﻮﺫﺓ ﻣﻦ ﺟﻨﺔ ﺍﻟﻠﻴﻞ ﺇﺫﺍ‬ ‫ﺳﺘﺮﻩ‪ ،‬ﻭﻓﻲ ﺍﺻﻄﻼﺡ ﺍﻟﻤﺘﻜﻠﻤﻴﻦ ﻫﻲ ﺩﺍﺭ ﺍﻟﺜﻮﺍﺏ ﻭﺍﻟﻨﻌﻴﻢ ﻟﻠﻤﺘﻘﻴﻦ ﺗﻔﻀﻼ ﻣﻦ‬ ‫ﻋﻨﺪ ﺍﷲ ﺑﻌﺪ ﺍﻟﺤﺴﺎﺏ ﻓﻲ ﺍﻵﺧﺮﺓ‪ .‬ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪Ô Ó Ò Ñ Ð Ï Î ﴿ :‬‬ ‫‪] ﴾ Ö Õ‬ﻣﺮﻳﻢ‪ ،[٦٣ :‬ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪«ª © ¨ § ¦ ¥ ¤﴿ :‬‬ ‫)‪ (١‬ﺃﻃﺮﺍﻑ ﺍﻟﺤﺪﻳﺚ ﻋﻨﺪ‪ :‬ﺍﺑﻦ ﻣﺎﺟﻪ ﻓﻲ ﺍﻟﺴﻨﻦ ‪ ،٤٣٠٦‬ﻭﻋﻨﺪ ﺍﻟﺒﻴﻬﻘﻲ ﻓﻲ ﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ‪ ،‬ﺭﻗﻢ‬ ‫)‪ ،(٧٢٠٩‬ﻛﺘﺎﺏ ﺍﻟﺠﻨﺎﺋﺰ‪ ،‬ﺑﺎﺏ ﻣﺎ ﻳﻘﻮﻝ ﺇﺫﺍ ﺩﺧﻞ ﻣﻘﺒﺮﺓ‪ .١٣٢/٤ ،‬ﻭﺃﺣﻤﺪ ﻓﻲ ﺍﻟﻤﺴﻨﺪ ‪.٤٥٤/٢‬‬ ‫)‪ (٢‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ ،‬ﺭﻗﻢ )‪ ،(٢٢٩٢‬ﻛﺘﺎﺏ ﺍﻟﻔﻀﺎﺋﻞ‪ ،‬ﺑﺎﺏ ﺇﺛﺒﺎﺕ ﺣﻮﺽ ﻧﺒﻴﻨﺎ ﮊ ﻭﺻﻔﺎﺗﻪ‪ ،‬ﺹ ‪.١٢٥٦‬‬ ‫ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺮﻗﺎﻕ‪ ،‬ﺑﺎﺏ ﻓﻲ ﺍﻟﺤﻮﺽ‪ ،٢٤٠٥/٥ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ ‪.٦٢٠٨‬‬ ‫)‪ (٣‬ﺍﻟﺠﻴﻄﺎﻟﻲ‪ :‬ﻗﻨﺎﻃﺮ ﺍﻟﺨﻴﺮﺍﺕ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٣٤‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﺜﻤﻴﻨﻲ‪ :‬ﻣﻌﺎﻟﻢ ﺍﻟﺪﻳﻦ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.١٩٢‬‬ ‫‬‫)‪ (٤‬ﺍﻟﺨﻠﻴﻠﻲ‪ :‬ﺗﻤﻬﻴﺪ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٧٨‬‬ ‫‪383‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺃﺻﻞ ﺍﻟﻮﻋﺪ ﻭﺍﻟﻮﻋﻴﺪ‬ ‫¬®¯‪¹¸¶µ´³²±°‬‬ ‫‪] ﴾º‬ﺍﻟﺰﻣﺮ‪ .[٧٣ :‬ﻭﻫﻲ ﻣﻨﺎﺯﻝ ﻭﺩﺭﺟﺎﺕ ﺃﻋﻼﻫﺎ ﺍﻟﻔﺮﺩﻭﺱ‪.‬‬ ‫ﺃﻣﺎ ﺍﻟﻨﺎﺭ ﻓﻬﻲ ﺩﺍﺭ ﺍﻟﻌﻘﺎﺏ ﺍﻟﺘﻲ ﺃﻋﺪﻫﺎ ﺍﷲ ﻟﻠﻜﻔﺎﺭ ﻭﺍﻟﻌﺼﺎﺓ ﻣﻦ ﺍﻟﻤﺆﻣﻨﻴﻦ‪.‬‬ ‫ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪] ﴾ T S R Q P O N ﴿ :‬ﺍﻟﻜﻬﻒ‪n ﴿ ،[٢٩ :‬‬ ‫‪} | { z y x w v u t sr q p o‬‬ ‫~ ﮯ ﴾ ]ﺍﻟﺤﺞ‪.[١٩ :‬‬ ‫ﻭﺍﻟﺠﻨﺔ ﻫﻲ ﺛﻤﺎﻥ ﺟﻨﺎﻥ‪ ،‬ﻭﻫﻮ ﺍﻟﻤﺸﻬﻮﺭ ﻟﻠﺠﻤﻬﻮﺭ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺃﺭﺑﻊ ﻟﻘﻮﻟﻪ‬ ‫ﺗﻌﺎﻟﻰ‪] ﴾ C B A @ ? ﴿ :‬ﺍﻟﺮﺣﻤﻦ‪ [٤٦ :‬ﺟﻨﺔ ﺍﻟﻨﻌﻴﻢ ﻭﺟﻨﺔ ﺍﻟﻤﺄﻭﻯ‪،‬‬ ‫ﻭﻗﺎﻝ‪] ﴾ ¾ ½ ¼ ﴿ :‬ﺍﻟﺮﺣﻤﻦ‪ [٦٢ :‬ﺟﻨﺔ ﻋﺪﻥ ﻭﺟﻨﺔ ﺍﻟﻔﺮﺩﻭﺱ‪ .‬ﻭﻗﻴﻞ‪:‬‬ ‫ﺍﻟﺠﻨﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﻛﻠﻬﺎ ﺟﻨﺔ ﻋﺪﻥ‪ ،‬ﻭﻛﻠﻬﺎ ﻣﺄﻭﻯ ﻟﻠﻤﺆﻣﻨﻴﻦ‪ ،‬ﻭﻛﻠﻬﺎ ﻳﺨﻠﺪ ﻓﻴﻬﺎ)‪.(١‬‬ ‫ﻭﻟﻠﻨﺎﺭ ﺃﺳﻤﺎﺀ ﻋﺪﺓ ﻭﺭﺩﺕ ﻓﻲ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‪ ،‬ﻭﻣﻦ ﺃﺳﻤﺎﺋﻬﺎ »ﺳﻘﺮ« ﻛﻤﺎ‬ ‫ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪] ﴾ Q P O N ❁ L K J I ❁ G F ﴿ :‬ﺍﻟﻤﺪﺛﺮ‪ ٢٦ :‬ ‪ ،[٢٨‬ﻭﻣﻦ‬ ‫ﺃﺳﻤﺎﺋﻬﺎ »ﻟﻈﻰ« ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪] ﴾ @ ? ❁ = < ;: ﴿ :‬ﺍﻟﻤﻌﺎﺭﺝ‪ ،[١٦ ،١٥ :‬ﻭﻣﻦ‬ ‫ﺃﺳﻤﺎﺋﻬﺎ »ﺍﻟﺴﻌﻴﺮ« ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪] ﴾ d c b a ﴿ :‬ﺍﻟﻤﻠﻚ‪ ،[٥ :‬ﻭﻣﻦ ﺃﺳﻤﺎﺋﻬﺎ‬ ‫»ﺍﻟﺤﻄﻤﺔ« ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪] ﴾ J I H G ❁ E D C ﴿ :‬ﺍﻟﻬﻤﺰﺓ‪.[٥ ،٤ :‬‬ ‫‪ ٢٢٨‬اﻹ 'ن  ‪ 4‬وا ‪4‬ر‬ ‫ﺍﻟﺠﻨﺔ ﻭﺍﻟﻨﺎﺭ‪ ،‬ﻫﻤﺎ ﻣﻤﺎ ﻳﺠﺐ ﺍﻋﺘﻘﺎﺩ ﻛﻮﻧﻬﻤﺎ ﻋﻠﻰ ﻛﻞ ﻣﻜﻠﻒ)‪ .(٢‬ﻓﺎﻟﺠﻨﺔ ﻫﻲ‬ ‫ﺩﺍﺭ ﺛﻮﺍﺏ ﻭﻧﻌﻴﻢ ﻣﻘﻴﻢ ﻷﻭﻟﻴﺎﺀ ﺍﷲ ﺗﻌﺎﻟﻰ ﻓﻲ ﺍﻵﺧﺮﺓ‪ ،‬ﻳﺠﺐ ﺍﻹﻳﻤﺎﻥ ﺑﻬﺎ‪ ،‬ﻭﻗﺪ‬ ‫ﻭﺭﺩﺕ ﺃﺩﻟﺘﻬﺎ ﻓﻲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﻟﻰ ﻭﺍﻟﺴﻨﺔ ﺍﻟﻤﺘﻮﺍﺗﺮﺓ‪ .‬ﻭﻳﺬﻫﺐ ﺍﻟﻜﻨﺪﻱ ﺇﻟﻰ ﺃﻥ‬ ‫)‪ (١‬ﺃﻃﻔﻴﺶ‪ :‬ﺷﺮﺡ ﻋﻘﻴﺪﺓ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺹ ‪ ١٢٦‬ ‪.١٢٧‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﻣﻌﺠﻢ‬ ‫‬‫)‪ (٢‬ﺍﻟﺠﻴﻄﺎﻟﻲ‪ :‬ﻗﻨﺎﻃﺮ ﺍﻟﺨﻴﺮﺍﺕ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ .٢٣٤‬ﺃﻃﻔﻴﺶ‪ :‬ﺍﻟﺬﻫﺐ ﺍﻟﺨﺎﻟﺺ‪ ،‬ﺹ ‪.١٥‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٠٤‬‬ ‫‬‫ﻣﺼﻄﻠﺤﺎﺕ‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪384‬‬ ‫ﺍﻟﺠﻨﺔ ﻫﻲ ﺛﻮﺍﺏ ﺍﷲ ﻷﻭﻟﻴﺎﺋﻪ‪ ،‬ﺃﻣﺎ ﻋﻘﺎﺑﻪ ﻷﻋﺪﺍﺋﻪ ﻓﻬﻲ ﺍﻟﻨﺎﺭ‪ .‬ﻭﺍﷲ ﺗﻌﺎﻟﻰ ﻳﺜﻴﺐ‬ ‫ﺑﻬﻤﺎ‪ ،‬ﻭﻳﻌﺎﻗﺐ ﺑﻬﻤﺎ ﻓﻲ ﺍﻵﺧﺮﺓ)‪.(١‬‬ ‫ﺛﻮﺍﺑﺎ ﻷﻫﻞ ﺩﻳﻨﻪ‪ ،‬ﻭﻫﻢ‬ ‫ﻭﻳﺸﻴﺮ ﺍﺑﻦ ﺟﻌﻔﺮ ﺇﻟﻰ ﺃﻥ ﺍﷲ ﻗﺪ ﺧﻠﻖ ﺍﻟﺠﻨﺔ‪ ،‬ﻭﺃﻋﺪﻫﺎ ‬ ‫ﺃﻫﻞ ﺍﻟﻄﺎﻋﺔ ﻋﻠﻰ ﻃﺎﻋﺘﻪ‪ ،‬ﻭﺃﻭﺟﺐ ﻟﻤﻦ ﺳﻜﻨﻬﺎ ﻣﻦ ﺍﻟﻤﻄﻴﻌﻴﻦ ﺭﺿﺎﻩ ﻭﻣﺤﺒﺘﻪ‪،‬‬ ‫ﻭﺭﺿﻰ ﺍﻟﻤﻼﺋﻜﺔ ﻭﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺮﺳﻞ ﻭﺍﻟﻤﺆﻣﻨﻴﻦ‪ .‬ﻭﻗﺪ ﺧﻠﻖ ﺍﷲ ﺗﻌﺎﻟﻰ ﺍﻟﻨﺎﺭ ﻟﻴﻨﺘﻘﻢ‬ ‫ﺑﻬﺎ ﻣﻤﻦ ﻋﺼﺎﻩ‪ ،‬ﻭﺃﻟﺰﻡ ﻣﻦ ﺃﺩﺧﻠﻬﺎ ﺍﻟﻠﻌﻨﺔ ﻭﺍﻟﻐﻀﺐ ﻭﺍﻟﺴﺨﻂ ﻭﺍﻟﺒﻐﺾ‪ ،‬ﻭﺃﻭﺟﺐ‬ ‫ﺍﻟﺒﻐﺾ ﻟﻬﻢ ﻭﺍﻟﺴﺨﻂ ﻋﻠﻴﻬﻢ‬ ‫ﻋﻠﻰ ﺍﻟﻤﻼﺋﻜﺔ ﻭﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺮﺳﻞ ﻭﺍﻟﻤﺆﻣﻨﻴﻦ ‬ ‫ﻭﺍﻟﻠﻌﻨﺔ ﻭﺍﻟﻐﻀﺐ)‪.(٢‬‬ ‫ﻭﻳﺮﻯ ﺍﻟﻘﻄﺐ ﺃﻃﻔﻴﺶ ﺃﻥ ﺍﻹﻳﻤﺎﻥ ﺑﻬﻤﺎ ﻣﻦ ﻛﻤﺎﻝ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻭﻳﻀﻌﻬﻤﺎ ﺗﺤﺖ‬ ‫ﺍﻟﺸﺮﻁ ﺍﻟﺜﺎﻣﻦ ﻭﺍﻟﺘﺎﺳﻊ)‪.(٣‬‬ ‫‪ hi ٢٢٩‬ا ‪ 4‬وا ‪4‬ر‬ ‫ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻲ ﺍﻟﺠﻨﺔ ﻭﺍﻟﻨﺎﺭ‪ ،‬ﻫﻞ ﻫﻤﺎ ﻣﻮﺟﻮﺩﺗﺎﻥ ﺍﻵﻥ‪ ،‬ﺃﻡ ﺳ ﺘﺨﻠﻘﺎﻥ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻭﺍﻷﺷﺎﻋﺮﺓ ﻭﺑﻌﺾ ﺍﻟﻤﻌﺘﺰﻟﺔ ﺇﻟﻰ ﺃﻧﻬﻤﺎ‬ ‫‬‫ﻻﺣﻘﺎ؟ ﻓﺬﻫﺐ ﺟﻤﻬﻮﺭ ﻋﻠﻤﺎﺀ‬ ‫ﻗﺪ ﺧﻠﻘﺘﺎ‪ ،‬ﻭﺍﺳﺘﺪﻟﻮﺍ ﺑﻘﺼﺔ ﺁﺩﻡ ﻭﺣﻮﺍﺀ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‪ ،‬ﻭﺑﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪:‬‬ ‫﴿ ‪] ﴾ , +‬ﺁﻝ ﻋﻤﺮﺍﻥ‪.[١٣٣ :‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻛﺄﺑﻲ ﺍﻟﻤﺆﺛﺮ ﻭﺃﺑﻲ ﺳﻬﻞ ﻭﺍﺑﻦ ﺃﺑﻲ‬ ‫‬‫ﻭﺫﻫﺐ ﺟﻤﻬﻮﺭ ﺍﻟﻤﻌﺘﺰﻟﺔ ﻭﺑﻌﺾ‬ ‫ﻧﺒﻬﺎﻥ ﺇﻟﻰ ﺃﻧﻬﻤﺎ ﻏﻴﺮ ﻣﺨﻠﻮﻗﺘﻴﻦ ﺍﻵﻥ ﻭﺳﺘﺨﻠﻘﺎﻥ ﻳﻮﻡ ﺍﻵﺧﺮﺓ‪ ،‬ﻓﻴﺸﻴﺮ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‬ ‫ﺇﻟﻰ ﻫﺬﺍ ﻗﺎﺋﻼ‪ :‬ﻭﻭﺟﺪﻧﺎ ﻓﻲ ﺍﻟﻜﺘﺐ ﺃﻧﻬﻤﺎ ﻳﻔﻨﻴﺎﻥ ﻋﻨﺪ ﻓﻨﺎﺀ ﺍﻟﺨﻠﻖ‪ ،‬ﻭﻳﻌﺎﺩﺍﻥ ﻋﻨﺪ‬ ‫ﺇﻋﺎﺩﺓ ﺍﻟﺨﻠﻖ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻫﺬﺍ ﻣﻤﺎ ﻳﺴﻊ ﺟﻬﻠﻪ)‪ ،(٤‬ﻭﺃﻧﻬﻤﺎ ﺳ ﺘﺨﻠﻘﺎﻥ ﻳﻮﻡ ﺍﻟﺠﺰﺍﺀ‪.‬‬ ‫)‪ (١‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٥٥‬‬ ‫)‪ (٢‬ﺍﺑﻦ ﺟﻌﻔﺮ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.١٠٨‬‬ ‫)‪ (٣‬ﺃﻃﻔﻴﺶ‪ :‬ﺷﺮﺡ ﻋﻘﻴﺪﺓ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺹ ‪ ١٢٦‬ ‪.١٢٧‬‬ ‫)‪ (٤‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٤١٣‬‬ ‫‪385‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺃﺻﻞ ﺍﻟﻮﻋﺪ ﻭﺍﻟﻮﻋﻴﺪ‬ ‫ﺃﻣﺎ ﻣﻦ ﻗﺎﻝ ﺑﺄﻥ ﺍﻟﺠﻨﺔ ﻣﺨﻠﻮﻗﺔ ﻓﻘﺪ ﺍﺳﺘﺪﻟﻮﺍ ﺑﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪. - ﴿ :‬‬ ‫‪] ﴾/‬ﺍﻟﺮﻋﺪ‪ ،[٣٥ :‬ﺃﻱ‪ :‬ﻟﻢ ﻳﻨﻘﻄﻊ‪ ،‬ﻭﻗﺎﻟﻮﺍ‪ :‬ﻟﻮ ﻛﺎﻧﺖ ﺍﻟﺠﻨﺔ ﻣﺨﻠﻮﻗﺔ ﺍﻵﻥ ﻟﻠﺰﻡ‬ ‫ﻓﻨﺎﺅﻫﺎ ﻭﻫﻼﻛﻬﺎ ﻟﻌﻤﻮﻡ ﺩﻻﻟﺔ ﺍﻵﻳﺔ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻓﻼ ﺗﻜﻮﻥ ﺩﺍﺋﻤﺔ‪ ،‬ﻭﻫﺬﺍ ﻣﻨﺎﻗﺾ‬ ‫ﻟﻮﺻﻒ ﺍﷲ ﻟﻬﺎ ﺑﺎﻟﺪﻭﺍﻡ)‪.(١‬‬ ‫ﻭﻳﺪﻟﻞ ﺍﻟﻜﻨﺪﻱ ﻋﻠﻰ ﺧﻠﻖ ﺍﻟﺠﻨﺔ ﺑﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪﴾ $ # " ! ﴿ :‬‬ ‫ﺃﻳﻀﺎ ﻋﻠﻰ ﺃﻥ ﺍﻟﻨﺎﺭ‬ ‫]ﺍﻟﺒﻘﺮﺓ‪ ،[٣٨ :‬ﻓﺎﻟﻬﺒﻮﻁ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﻣﻦ ﺷﻲﺀ ﻗﺪ ﺧﻠﻖ‪ .‬ﻭﺍﻟﺪﻟﻴﻞ ‬ ‫ﻗﺪ ﺧﻠﻘﺖ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ ﻓﻲ ﺁﻝ ﻓﺮﻋﻮﻥ‪﴾ r q p o n ﴿ :‬‬ ‫]ﻏﺎﻓﺮ‪ [٤٦ :‬ﻓﻼ ﻳﻌﺮﺿﻮﻥ ﺇﻻ ﻋﻠﻰ ﺷﻲﺀ ﻗﺪ ﺧﻠﻖ؛ ﻷﻥ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻻ ﻳﻌﺮﺿﻮﻥ‪ ،‬ﺑﻞ‬ ‫ﺧﺎﻟﺪﻭﻥ ﻓﻴﻬﺎ)‪.(٢‬‬ ‫ﻭﻗﺪ ﺫﻛﺮ ﻓﻲ ﻛﺘﺎﺏ »ﺍﻷﺷﻴﺎﺥ« ﺃﻥ ﺍﻟﺠﻨﺔ ﻭﺍﻟﻨﺎﺭ ﻣﺨﻠﻮﻗﺘﺎﻥ‪ ،‬ﻭﺍﻟﺤﺠﺔ ﻋﻠﻰ‬ ‫ﺫﻟﻚ ﻗﻮﻟﻪ ‪] ﴾ b a ` _ ﴿ : 8‬ﺍﻟﺰﻣﺮ‪ ،[٦٢ :‬ﻭﺍﻟﺠﻨﺔ ﻭﺍﻟﻨﺎﺭ ﺷﻲﺀ‪ .‬ﻭﺃﻥ‬ ‫ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻗﺪ ﺫﻛﺮ ﺍﻟﺤﺴﺎﺏ ﻓﻬﻮ ﻣﺨﻠﻮﻕ‪ .‬ﻓﺈﻥ ﺃﺻﺤﺎﺏ ﺍﻟﺠﻨﺔ ﻣﻨﺬ ﻳﻔﺎﺭﻗﻮﻥ‬ ‫ﺍﻟﺪﻧﻴﺎ ﻓﻤﺼﻴﺮﻫﻢ ﺇﻟﻰ ﺍﻟﺠﻨﺔ‪ ،‬ﻭﺃﻥ ﺃﺻﺤﺎﺏ ﺍﻟﻨﺎﺭ ﻣﻨﺬ ﻳﻔﺎﺭﻗﻮﻥ ﺍﻟﺪﻧﻴﺎ ﻓﻤﺼﻴﺮﻫﻢ‬ ‫ﺇﻟﻰ ﺍﻟﻨﺎﺭ‪ ،‬ﻓﻬﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﺠﻨﺔ ﻭﺍﻟﻨﺎﺭ ﻣﺨﻠﻮﻗﺘﺎﻥ ﻭﺃﻥ ﺍﻟﺤﺴﺎﺏ ﻣﺨﻠﻮﻕ)‪.(٣‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺃﻥ ﺍﻟﺠﻨﺔ ﻣﻮﺟﻮﺩﺓ ﺍﻵﻥ‪ ،‬ﻭﻫﻲ ﺍﻟﺘﻲ ﺳﻜﻨﻬﺎ‬ ‫‬‫ﻭﻳﺮﻯ ﺟﻤﻬﻮﺭ‬ ‫ﺁﺩﻡ ‪ ، ‰‬ﻭ ﺫﻛﺮﺕ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪﴾ ª © ¨ § ¦ ¥﴿ :‬‬ ‫]ﺍﻟﺒﻘﺮﺓ‪ .[٣٥ :‬ﺑﻴﻨﻤﺎ ﻳﺬﻫﺐ ﺑﻌﻀﻬﻢ ﺇﻟﻰ ﺍﻟﺘﻮﻗﻒ ﻓﻲ ﻫﺬﺍ ﺍﻷﻣﺮ؛ ﻳﻘﻮﻝ ﺍﻟﻘﻄﺐ‬ ‫ﺃﻃﻔﻴﺶ‪» :‬ﻭﻟﻴﺲ ﻋﻠﻰ ﺍﻟﻌﺒﺪ ﺃﻥ ﻳﻌﻠﻢ ﺃﻥ ﺍﻟﺠﻨﺔ ﻣﻮﺟﻮﺩﺓ ﺍﻟﻴﻮﻡ‪ ،‬ﻭﺇﻧﻤﺎ ﻋﻠﻴﻪ ﺃﻥ‬ ‫ﻳﻌﺘﻘﺪ ﻭﺟﻮﺩﻫﺎ ﻭﺩﻭﺍﻣﻬﺎ«)‪.(٤‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪،١‬‬ ‫‬‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٣٣١‬ ‪.٣٣٢‬‬ ‫‬‫)‪ (١‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫ﺹ ‪ ٤١٢‬ ‪.٤١٣‬‬ ‫)‪ (٢‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٢٢٥‬‬ ‫)‪ (٣‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،٥‬ﺹ ‪.١٧٥‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٠٤‬‬ ‫‬‫ﻭﺃﻳﻀﺎ‪ :‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫‬‫)‪ (٤‬ﺃﻃﻔﻴﺶ‪ :‬ﺷﺮﺡ ﻋﻘﻴﺪﺓ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺹ ‪.١٢٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪386‬‬ ‫‪i ٢٣٠‬د ا ‪ 4‬وا ‪4‬ر‬ ‫ﺃﺑﺪﺍ ﻻ ﺗﻔﻨﻴﺎﻥ؛ ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪:‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺃﻥ ﺍﻟﺠﻨﺔ ﻭﺍﻟﻨﺎﺭ ﺧﺎﻟﺪﺗﺎﻥ ‬ ‫‬‫ﺍﺗﻔﻖ‬ ‫﴿ ‪] ﴾/ . -‬ﺍﻟﺮﻋﺪ‪ ،[٣٥ :‬ﻭﻟﻘﻮﻝ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻓﻲ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ‪:‬‬ ‫»ﻳﺪﺧﻞ ﺍﷲ ﺃﻫﻞ ﺍﻟﺠﻨﺔ ﺍﻟﺠﻨﺔ‪ ،‬ﻭﻳﺪﺧﻞ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﺍﻟﻨﺎﺭ‪ ،‬ﺛﻢ ﻳﻘﻮﻡ ﻣﺆﺫﻥ ﺑﻴﻨﻬﻢ‬ ‫ﻛﻞ ﺧﺎﻟﺪ ﻓﻴﻤﺎ ﻫﻮ‬ ‫ﻓﻴﻘﻮﻝ‪ :‬ﻳﺎ ﺃﻫﻞ ﺍﻟﺠﻨﺔ ﻻ ﻣﻮﺕ‪ ،‬ﻭﻳﺎ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﻻ ﻣﻮﺕ‪ .‬‬ ‫ﻓﻴﻪ«)‪ .(١‬ﻭﻳﻘﺮﺭ ﺍﻟﻮﺍﺭﺟﻼﻧﻲ ﻫﺬﻩ ﺍﻟﺤﻘﻴﻘﺔ ‬ ‫ﻗﺎﺋﻼ‪» :‬ﻣﻦ ﻗﺎﻝ‪ :‬ﺇﻥ ﺍﻟﺠﻨﺔ ﻭﺍﻟﻨﺎﺭ ﻟﻬﻦ‬ ‫ﺍﻧﻘﻀﺎﺀ ﻓﻘﺪ ﻫﻠﻚ‪ ،‬ﺳﻮﺍﺀ ﻗﺎﻟﻪ ﻋﻦ ﺭﺃﻱ ﺃﻭ ﺩﻳﺎﻧﺔ«)‪.(٢‬‬ ‫ﻭﻳﺆﻛﺪ ﺍﻟﺒﺴﻴﻮﻱ ﺃﻥ ﻣﻦ ﻗﺎﻝ ﻣﻦ ﺍﻟﺠﻬﻤﻴﺔ‪ :‬ﺇﻥ ﺍﻟﺠﻨﺔ ﻭﺍﻟﻨﺎﺭ ﺗﻔﻨﻴﺎﻥ ﻓﻲ‬ ‫ﺍﻵﺧﺮﺓ ﻓﻘﺪ ﻧﻘﺾ ﻛﺘﺎﺏ ﺍﷲ‪ ،‬ﺇﺫ ﻗﺎﻝ ﺍﷲ ﻓﻲ ﺃﻫﻞ ﺍﻟﺠﻨﺔ ﴿ ﮯ ¡‪£ ¢‬‬ ‫‪] ﴾ ¥ ¤‬ﺍﻟﺒﻘﺮﺓ‪ [٨٢ :‬ﻭﻓﻲ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﴿ ‪= < ;: 9 ...‬‬ ‫> ﴾ ]ﺍﻟﺒﻘﺮﺓ‪ [٣٩ :‬ﻓﻠﻮ ﻛﺎﻧﺘﺎ ﺗﻔﻨﻴﺎﻥ ﻟﻢ ﻳﻜﻮﻧﻮﺍ ﺧﺎﻟﺪﻳﻦ ﻓﻴﻬﺎ‪ .‬ﻓﺎﻟﻨﺎﺭ ﺃﻫﻠﻬﺎ ﻓﻴﻬﺎ‬ ‫ﺧﺎﻟﺪﻭﻥ‪ ،‬ﻭﺍﻟﺠﻨﺔ ﻓﻴﻬﺎ ﺍﻟﻮﻟﺪﺍﻥ ﺍﻟﻤﺨﻠﺪﻭﻥ‪ ،‬ﻭﺃﻫﻠﻬﺎ ﻓﻴﻬﺎ ﺧﺎﻟﺪﻭﻥ‪ ،‬ﻭﻗﺪ ﺃﺟﻤﻊ‬ ‫ﺍﻟﻤﺴﻠﻤﻮﻥ ﻋﻠﻰ ﺍﻹﻳﻤﺎﻥ ﺑﻬﻤﺎ‪ ،‬ﻭﻣﻦ ﻟﻢ ﻳﺆﻣﻦ ﺑﺎﻟﺠﻨﺔ ﻭﺍﻟﻨﺎﺭ ﻭﺑﺒﻘﺎﺋﻬﻤﺎ ﻓﻠﻴﺲ‬ ‫ﺑﻤﺆﻣﻦ)‪.(٣‬‬ ‫‪ ٢٣١‬ا '*اد ! ا رود ( ا ‪4‬ر‬ ‫ﺍﺧ ﺘﻠﻒ ﻓﻲ ﻣﻌﻨﻰ ﺍﻟﻮﺭﻭﺩ ﻋﻠﻰ ﺍﻟﻨﺎﺭ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪b a ` ﴿ :‬‬ ‫‪] ﴾ i h g f e dc‬ﻣﺮﻳﻢ‪ ،[٧١ :‬ﻫﻞ ﺗﺪﻝ ﻋﻠﻰ ﺍﻟﺪﺧﻮﻝ ﻓﻲ ﺍﻟﻨﺎﺭ؟‬ ‫)‪ (١‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﻛﺘﺎﺏ ﺍﻟﺮﻗﺎﻕ‪ ،‬ﺑﺎﺏ ﻳﺪﺧﻞ ﺍﻟﺠﻨﺔ ﺳﺒﻌﻮﻥ ‬ ‫ﺃﻟﻔﺎ ﺑﻐﻴﺮ ﺣﺴﺎﺏ‪ ،١٩٩/٤ ،‬ﺭﻗﻢ‬ ‫‪ .٦٥٤٤‬ﻣﺴﻠﻢ‪ :‬ﻛﺘﺎﺏ ﺍﻟﺠﻨﺔ ﻭﺻﻔﺔ ﻧﻌﻴﻤﻬﺎ ﻭﺃﻫﻠﻬﺎ‪ ،‬ﺑﺎﺏ ﺍﻟﻨﺎﺭ ﻳﺪﺧﻠﻬﺎ ﺍﻟﺠﺒﺎﺭﻭﻥ ﻭﺍﻟﺠﻨﺔ ﻳﺪﺧﻠﻬﺎ‬ ‫ﺍﻟﻀﻌﻔﺎﺀ‪ ،٢١٨٩/٤ ،‬ﺭﻗﻢ ‪.٢٨٥٠‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٢٢‬‬ ‫‬‫)‪ (٢‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫)‪ (٣‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٦١٣‬‬ ‫‪387‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺃﺻﻞ ﺍﻟﻮﻋﺪ ﻭﺍﻟﻮﻋﻴﺪ‬ ‫ﻭﻳﺬﻛﺮ ﺍﻟﺸﻘﺼﻲ ﺃﻥ ﺍﻟﻮﺭﻭﺩ ﻳﻌﻨﻲ‪ :‬ﺍﻻﻧﺘﻬﺎﺀ‪ ،‬ﻭﺍﻟﻤﺮﻭﺭ‪ ،‬ﻭﺍﻻﺟﺘﻴﺎﺯ‪،‬‬ ‫ﻻ ﺍﻟﺪﺧﻮﻝ‪ ،‬ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺫﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ ﻓﻲ ﻗﺼﺔ ﻣﻮﺳﻰ ‪. -﴿ : ‰‬‬ ‫‪] ﴾ 0 /‬ﺍﻟﻘﺼﺺ‪ [٢٣ :‬ﻭﻫﻮ ‪‬‬ ‫ﻣﺮ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﻧﺘﻬﻰ ﺇﻟﻴﻪ ﻭﻟﻢ ﻳﺪﺧﻠﻪ‪.‬‬ ‫ﻭﻗﺎﻝ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﺘﻔﺴﻴﺮ ﻓﻲ ﻫﺬﻩ ﺍﻵﻳﺔ‪ :‬ﺃﻥ ﺍﻟﻤﻘﺼﻮﺩ ﺑﻬﺎ ﺟﻤﻠﺔ ﺍﻟﻤﺸﺮﻛﻴﻦ‪،‬‬ ‫﴿‪] ﴾ n m l k‬ﻣﺮﻳﻢ‪ [٧٢ :‬ﻳﻘﻮﻝ‪ :‬ﻧﺨﺮﺝ ﺍﻟﻤﺘﻘﻴﻦ ﻣﻦ ﺟﻤﻠﺔ ﻣﻦ ﻳﺪﺧﻠﻮﻥ‬ ‫ﺍﻟﻨﺎﺭ)‪.(١‬‬ ‫ﻭﺭﻭﻱ ﻋﻦ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﺃﻧﻬﺎ ﺗﺪﻝ ﻋﻠﻰ ﺍﻟﺪﺧﻮﻝ‪ ،‬ﻭﺃﻥ ﺍﻟﺠﻤﻴﻊ ﺩﺍﺧﻠﻬﺎ‪،‬‬ ‫ﻭﻗﺪ ﺍﺳﺘﻨﺪ ﻣﻦ ﻗﺎﻝ ﺑﺬﻟﻚ ﺇﻟﻰ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪¹ ¸ ¶ µ ´ ³ ﴿ :‬‬ ‫‪] ﴾ # " ! ❁ ¼ » º‬ﺍﻷﻧﺒﻴﺎﺀ‪ ،[١٠٢ ،١٠١ :‬ﻭﺍﺳﺘﺪﻟﻮﺍ‬ ‫ﻛﺬﻟﻚ ﺑﺎﻻﺳﺘﻌﻤﺎﻝ ﺍﻟﻠﻐﻮﻱ ﻓﻲ ﻣﺜﻞ ﻭﺭﻭﺩ ﺍﻹﺑﻞ ﻭﺍﻟﻄﻴﺮ‪ ،‬ﻭﺑﺄﻥ ﺍﻟﻨﺠﺎﺓ ﺗﻜﻮﻥ‬ ‫ﻗﺒﻞ ﺍﻟﻮﻗﻮﻉ‪.‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻗﺎﺋﻼ‪» :‬ﺍﻋﻠﻢ ﺃﻥ ﺃﺻﺤﺎﺑﻨﺎ ﺟﻌﻠﻮﺍ ﺍﻟﺨﻄﺎﺏ‬ ‫‬‫ﻭﻳﺬﻛﺮ ﺍﻟﺴﺎﻟﻤﻲ ﺭﺃﻱ‬ ‫ﻋﺎﻣﺎ ﻟﻠﻤﺆﻣﻨﻴﻦ ﻭﺍﻟﻜﺎﻓﺮﻳﻦ‪ ،‬ﻭﻓﺴﺮﻭﺍ ﺍﻟﻮﺭﻭﺩ ﻓﻲ ﺣﻖ ﺍﻟﻜﺎﻓﺮﻳﻦ‬ ‫ﻓﻲ ﺁﻳﺔ ﺍﻟﻮﺭﻭﺩ ‬ ‫ﺑﺎﻟﺪﺧﻮﻝ‪ ،‬ﻭﻓﻲ ﺣﻖ ﺍﻟﻤﺆﻣﻨﻴﻦ ﺑﺎﻹﺷﺮﺍﻑ«)‪.(٢‬‬ ‫ﻭﻭﺟﻪ ﺍﻟﺴﺎﻟﻤﻲ ﺍﻟﺨﻼﻑ ﺑﺄﻥ ﺍﻟﻜﻠﻤﺔ ﻗﺪ ﺗﻜﻮﻥ ﻣﻦ ﺍﻟﻤﺸﺘﺮﻙ ﺍﻟﻠﻔﻈﻲ‪ ،‬ﺃﻭ ﻫﻮ‬ ‫‪‬‬ ‫ﻣﻦ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﺤﻘﻴﻘﺔ ﻭﺍﻟﻤﺠﺎﺯ ﻭﺍﻟﺠﻤﻊ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﺇﺫﺍ ﻛﺎﻧﺖ ﺣﻘﻴﻘﺔ ﻓﻲ ﺃﺣﺪﻫﻤﺎ‪.‬‬ ‫ﻭﺍﻟﻮﺍﻗﻊ ﺃﻥ ﺍﻟﻘﻮﻟﻴﻦ ﺗﺴﻨﺪﻫﻤﺎ ﺃﺩﻟﺔ ﻧﻘﻞ ﻭﻟﻐﺔ‪ ،‬ﻓﻼ ﻣﺎﻧﻊ ﻣﻦ ﺍﻟﺠﻤﻊ ﺑﻴﻨﻬﻤﺎ‪،‬‬ ‫ﻭﺳﻼﻣﺎ‬ ‫‬‫ﺑﺨﺎﺻﺔ ﻭﺃﻥ ﺍﻟﻘﺎﺋﻠﻴﻦ ﺑﺪﺧﻮﻝ ﺍﻟﻔﺮﻳﻘﻴﻦ ﻳﻘﻮﻟﻮﻥ‪ :‬ﺇﻥ ﺍﻟﻨﺎﺭ ﺗﻜﻮﻥ ﺑﺮ ﺩﺍ‬ ‫ﻋﻠﻰ ﺍﻟﻤﺆﻣﻨﻴﻦ‪.‬‬ ‫)‪ (١‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٤١١‬‬ ‫)‪ (٢‬ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﺍﻟﻤﺸﺎﺭﻕ‪ ،‬ﺹ ‪.٩٩‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪388‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻣﻦ ﺍﻟﻐﻴﺒﻴﺎﺕ ﻫﻮ ﺇﺛﺒﺎﺗﻬﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﺗﺆﻳﺪﻫﺎ ﺍﻷﺩﻟﺔ‬ ‫‬‫ﺇﻥ ﻣﻮﻗﻒ‬ ‫ﺍﻟﻤﺤﻜﻤﺔ‪ ،‬ﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﻣﻦ ﺍﻟﻤﺘﺸﺎﺑﻬﺎﺕ‪ ،‬ﻓﺈﻣﺎ ﺃﻥ ﺗﺆﻭﻝ ﺇﻟﻰ ﺍﻟﻤﺤﻜﻢ‪ ،‬ﻭﺇﻥ‬ ‫ﺗﻌﺬﺭ ﻓﺎﻟﺒﻌﺾ ﻳﺘﻮﻗﻒ ﻋﻦ ﺇﺑﺪﺍﺀ ﺍﻟﺤﻜﻢ ﻓﻴﻬﺎ‪ ،‬ﺃﻭ ﻳﺮﻯ ﺃﻥ ﺍﻟﻐﻴﺒﻴﺎﺕ ﻏﻴﺮ ﺍﻟﻤﺆﻛﺪﺓ‬ ‫ﻻ ﺗﻘﻠﻞ ﻣﻦ ﺍﻹﻳﻤﺎﻥ‪ ،‬ﻭﺃﻧﻬﺎ ﻟﻴﺴﺖ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﻮﺍﺟﺐ ﺍﻹﻟﻤﺎﻡ ﺑﻬﺎ‪ ،‬ﺃﻭ ﻫﻲ ﺃﻣﻮﺭ‬ ‫ﻳﺴﻊ ﺍﻹﻧﺴﺎﻥ ﺟﻬﻠﻬﺎ‪ ،‬ﻭﻻ ﺗﺆﺛﺮ ﻓﻲ ﺣﻘﻴﻘﺔ ﺇﻳﻤﺎﻧﻪ‪.‬‬ ‫✾ ✾ ✾‬ ‫ا ‪6‬ب ا ?‪R‬‬ ‫أ< اﻷ'ء واﻷ‪D3‬م‬ ‫‪391‬‬ ‫ا =< اﻷول‬ ‫ا ' ٴ! و‪'D3‬‬ ‫‪ ٢٣٢‬اﻷ'ء واﻷ‪D3‬م ! أل ا‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻓﻲ ﻫﺬﺍ ﺍﻷﺻﻞ ﺃﻛﺜﺮ ﻣﻦ ﻏﻴﺮﻫﻢ‪ ،‬ﻗﺎﻟﻮﺍ ﺑﻪ ﻋﻨﺪﻣﺎ ﻋﺪﻡ‬ ‫‬‫ﺗﻜﻠﻢ‬ ‫ﻭﻛ ﺘﺎﺏ ﺍﻟﻤﻘﺎﻻﺕ‪ ،‬ﻭﻓﻘﻬﺎﺀ ﺍﻟﻔﺮﻕ‪ ،‬ﺣﻮﻝ ﺇﻃﻼﻕ‬ ‫ﺍﻻﺗﻔﺎﻕ ﺑﻴﻦ ﺍﻟﻤﺘﻜﻠﻤﻴﻦ‪ ،‬‬ ‫ﺍﻷﺳﻤﺎﺀ ﺍﻟﻤﻨﺎﺳﺒﺔ ﻋﻠﻰ ﻣﺴﻤﻴﺎﺗﻬﺎ‪ ،‬ﻭﺇﻃﻼﻕ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺼﺤﻴﺤﺔ ﻋﻠﻰ ﻣﺎ ﺗﺴﺘﺤﻖ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ)‪.(١‬‬ ‫‬‫ﺗﻠﻚ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﻋﻨﺪ‬ ‫ﻭﻳﻤﺜﻞ ﻫﺬﺍ ﺍﻟﻤﺒﺤﺚ ﻣﺴﺘﻮﻳﺎﺕ ﺍﻻﻣﺘﺜﺎﻝ ﻷﻭﺍﻣﺮ ﺍﷲ ﺗﻌﺎﻟﻰ ﻭﻧﻮﺍﻫﻴﻪ‪،‬‬ ‫ﻭﻣﺴﺘﻮﻳﺎﺕ ﻋﺪﻡ ﺍﻻﻣﺘﺜﺎﻝ‪ ،‬ﻭﻣﺎ ﻳﺒﻨﻰ ﻋﻠﻰ ﺫﻟﻚ ﻣﻦ ﺍﻷﺣﻜﺎﻡ ﻓﻲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪.‬‬ ‫ﻣﻦ ﺣﻴﺚ ﻣﻌﺮﻓﺔ ﻣﻦ ﻫﻮ ﺍﻟﻤﺆﻣﻦ ﻭﺍﻟﻜﺎﻓﺮ ﻭﺍﻟﻤﺸﺮﻙ‪ ،‬ﻭﺣﻜﻢ ﻛﻞ ﻣﻨﻬﻢ ﻓﻲ‬ ‫ﺍﻵﺧﺮﺓ‪ .‬ﻭﻟﻬﺬﺍ ﺍﻟﻤﺒﺤﺚ ﺻﻠﺔ ﻭﺛﻴﻘﺔ ﺑﺄﺻﻞ ﺍﻟﻮﻋﺪ ﻭﺍﻟﻮﻋﻴﺪ‪.‬‬ ‫ﻭﻗﺪ ﺷﺎﻉ ﺑﻴﻦ ﻋﻠﻤﺎﺀ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﺃﻧﻬﻢ ﻳﺘﺤﺪﺛﻮﻥ ﻋﻦ ﺍﻻﺳﻢ ﻣﻘﺮﻭ ﻧﺎ‬ ‫ﻭﻏﺎﻟﺒﺎ ﻣﺎ ﻳﺆﺧﺮﻭﻧﻪ ﺇﻟﻰ‬ ‫‬‫ﺑﺎﻟﺤﻜﻢ‪ ،‬ﻭﻳﻀﻌﻮﻥ ﻟﻪ ﺍﻟﻌﻨﻮﺍﻥ‪» :‬ﺍﻷﺳﻤﺎﺀ ﻭﺍﻷﺣﻜﺎﻡ«‪.‬‬ ‫ﻣﺎ ﺑﻌﺪ ﺍﻟﺤﺪﻳﺚ ﻋﻦ ﻣﻮﺿﻮﻋﺎﺕ ﻋﻠﻢ ﺍﻟﻜﻼﻡ ﺑﺠﻤﻴﻊ ﺗﻔﺼﻴﻼﺗﻬﺎ‪ ،‬ﻭﺍﻟﺘﻲ ﺗﺸﻤﻞ‪:‬‬ ‫ﺍﻟﻤﻘﺪﻣﺎﺕ‪ ،‬ﻭﺍﻹﻟﻬﻴﺎﺕ‪ ،‬ﻭﺍﻟﻨﺒﻮﺍﺕ‪ ،‬ﻭﺍﻟﺴﻤﻌﻴﺎﺕ‪.‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﺠﻴﻄﺎﻟﻲ‪ :‬ﺍﻟﺪﻳﺎﻧﺎﺕ‪ ،‬ﺹ ‪.٣٥٩‬‬ ‫‬‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٤٦٨‬‬ ‫‬‫)‪ (١‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪392‬‬ ‫‪ ٢٣٣‬ا '*اد ﻷ'ء واﻷ‪D3‬م‬ ‫ﺍﻷﺳﻤﺎﺀ ﺍﻟﺪﻳﻨﻴﺔ ﺗﺘﻌﻠﻖ ﺑﻬﺎ ﺃﺣﻜﺎﻡ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪ .‬ﻣﺜﻞ‪ :‬ﺍﻹﻳﻤﺎﻥ‪ ،‬ﻭﺍﻟﻜﻔﺮ‪،‬‬ ‫ﻭﺍﻟﺸﺮﻙ‪ ،‬ﻭﺍﻹﺳﻼﻡ‪ ،‬ﻭﺍﻟﺪﻳﻦ‪ ،‬ﻭﺍﻟﺒﺮ‪ ،‬ﻭﺍﻹﺣﺴﺎﻥ‪ ،‬ﻭﺍﻟﻨﻔﺎﻕ‪ ،‬ﻭﺍﻟﻔﺴﻖ‪ ،‬ﻭﺍﻟﻜﺒﻴﺮﺓ‬ ‫ﻭﺍﻟﺼﻐﻴﺮﺓ‪.‬‬ ‫ﻭﻳﻘﺴﻢ ﺍﻟﺒﺮﺍﺩﻱ ﺍﻷﺳﻤﺎﺀ ﻋﺎﻣﺔ ﺇﻟﻰ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ ﻗﺎﺋﻼ‪ :‬ﺍﻋﻠﻢ ﺃﻥ ﺍﻷﺳﻤﺎﺀ ﻋﻠﻰ‬ ‫ﺃﺻﻮﻟﻨﺎ ﺗﻨﻘﺴﻢ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ‪ :‬ﺃﺳﻤﺎﺀ ﺩﻳﻨﻴﺔ‪ ،‬ﻭﺃﺳﻤﺎﺀ ﺷﺮﻋﻴﺔ‪ ،‬ﻭﺃﺳﻤﺎﺀ ﻟﻐﻮﻳﺔ‪.‬‬ ‫ﻭﺍﻷﺳﻤﺎﺀ ﺍﻟﺪﻳﻨﻴﺔ ﺗﺘﻌﻠﻖ ﺑﻬﺎ ﺃﺣﻜﺎﻡ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪ ،‬ﻭﺍﻷﺳﻤﺎﺀ ﺍﻟﺸﺮﻋﻴﺔ‬ ‫ﺗﺘﻌﻠﻖ ﺑﻬﺎ ﺍﻟﺘﻜﺎﻟﻴﻒ ﻣﺜﻞ ﺍﻟﺼﺤﺔ ﻭﺍﻟﻔﺴﺎﺩ‪ ،‬ﻭﺍﻹﺟﺰﺍﺀ ﻭﻋﺪﻣﻪ‪ ،‬ﻭﺍﻹﻋﺎﺩﺓ‬ ‫ﻭﺍﻹﺣﺎﻃﺔ‪ .‬ﻭﺍﻷﺳﻤﺎﺀ ﺍﻟﻠﻐﻮﻳﺔ ﻫﻲ ﺍﻟﻤﺴﺘﻌﻤﻠﺔ ﻟﻤﻮﺿﻮﻋﻬﺎ ﻣﻦ ﻏﻴﺮ ﻧﻘﻞ ﺇﻟﻰ‬ ‫ﺷﻲﺀ‪.‬‬ ‫ﻭﻣﻦ ﺍﻷﺳﻤﺎﺀ ﺍﻟﺪﻳﻨﻴﺔ ﺍﻟﺘﻲ ﺗﺘﻌﻠﻖ ﺑﻌﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‪ ،‬ﺃﺳﻤﺎﺀ ﻣﺜﻞ‪ :‬ﺍﻹﻳﻤﺎﻥ‬ ‫ﻭﺍﻟﻜﻔﺮ ﻭﺍﻟﺸﺮﻙ ﻭﺍﻹﺳﻼﻡ‪ ،‬ﻭﺍﻟﻨﻔﺎﻕ ﻭﺍﻟﻔﺴﻖ ﻭﺍﻟﻜﺒﻴﺮﺓ ﻭﺍﻟﺼﻐﻴﺮﺓ‪ .‬ﻓﻬﺬﻩ ﺃﺳﻤﺎﺀ‬ ‫ﺃﺳﺎﺳﺎ ﻟﻠﺸﺮﻳﻌﺔ‪ ،‬ﻭﻋﻠﻖ ﻋﻠﻴﻬﺎ ﺍﻟﺜﻮﺍﺏ ﻭﺍﻟﻌﻘﺎﺏ‪ ،‬ﻭﺍﻟﻮﻻﻳﺔ ﻭﺍﻟﺒﺮﺍﺀﺓ‪ ،‬ﻭﻟﻢ‬ ‫‬‫ﺟﻌﻠﺖ‬ ‫ﺗﻜﻦ ﺍﻟﻌﺮﺏ ﺗﻌﺮﻓﻬﺎ ﻗﺒﻞ ﻭﺭﻭﺩ ﺍﻟﺸﺮﻉ ﺑﻬﺎ‪ ،‬ﺣﺘﻰ ﺃﻭﻗﻔﻬﻢ ﺍﻟﺸﺮﻉ ﻋﻠﻴﻬﺎ ﻭﺧﺎﻃﺒﻬﻢ‬ ‫ﺑﻬﺎ‪ ،‬ﻭﺟﻤﻴﻊ ﺍﻟﻤﻌﺎﺭﻑ‪ ،‬ﻭﺃﺻﻮﻝ ﺍﻟﺪﻳﺎﻧﺎﺕ ﻣﺘﻌﻠﻘﺔ ﺑﻬﺬﻩ ﺍﻷﺳﻤﺎﺀ‪ ،‬ﺭﺍﺟﻌﺔ ﺇﻟﻴﻬﺎ‪،‬‬ ‫ﻭﺃﻛﺜﺮ ﺍﺧﺘﻼﻓﺎﺕ ﺍﻷﻣﺔ ﺇﻧﻤﺎ ﺟﺎﺀ ﻣﻦ ﻗﺒﻞ ﻫﺬﻩ ﺍﻷﺳﻤﺎﺀ ﺍﻟﺪﻳﻨﻴﺔ)‪ ،(١‬ﺍﻟﺘﻲ ﺗﺴﻤﻰ‬ ‫ﺑﺎﺳﻢ ﺍﻷﺳﻤﺎﺀ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻟﻤﺴﺘﻌﻤﻠﺔ ﻓﻲ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺃﺣﻴﺎ ﻧﺎ ﺗﺴﻤﻰ ﺃﺳﻤﺎﺀ‬ ‫ﺩﻳﻨﻴﺔ ﻻ ﺷﺮﻋﻴﺔ‪.‬‬ ‫ﻭﻳﻘﺼﺪ ﺑﺎﻷﺳﻤﺎﺀ »ﺍﻷﻟﻔﺎﻅ ﻭﺍﻟﺼﻔﺎﺕ ﺍﻟﺘﻲ ﺗﻄﻠﻖ ﻋﻠﻰ ﺍﻟﻌﺒﺪ« ﻭﻗﺪ ﺗﺪﻝ ﻫﺬﻩ‬ ‫‬ ‫ﺍﻷﺳﻤﺎﺀ ﻋﻠﻰ ﺍﻟﻤﻌﺎﻧﻲ ﺍﻟﺤﺴﻨﺔ ﻛﺎﻟﻤﺆﻣﻦ ﻭﺍﻟﻤﺴﻠﻢ ﻭﺍﻟﻤﻮﺣﺪ‪ ،‬ﻭﻗﺪ ﺗﺪﻝ ﻋﻠﻰ‬ ‫)‪ (١‬ﺍﻟﺒﺮﺍﺩﻱ‪ :‬ﺭﺳﺎﻟﺔ ﺍﻟﺤﻘﺎﺋﻖ ﺿﻤﻦ ﻣﺠﻤﻮﻉ ﺑﺎﻟﺠﺰﺍﺋﺮ‪ ،‬ﺩ‪ .‬ﺕ‪ ،‬ﺹ ‪ ٤٤‬ ‪ .٤٥‬ﻭﺳﻨﺬﻛﺮﻩ ﻓﻴﻤﺎ ﺑﻌﺪ‪:‬‬ ‫ﺍﻟﺒﺮﺍﺩﻱ‪ :‬ﺍﻟﺤﻘﺎﺋﻖ‪.‬‬ ‫‪393‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺃﺻﻞ ﺍﻷﺳﻤﺎﺀ ﻭﺍﻷﺣﻜﺎﻡ‬ ‫ﺍﻟﻤﻌﺎﻧﻲ ﺍﻟﻘﺒﻴﺤﺔ ﻛﺎﻟﻜﺎﻓﺮ ﻭﺍﻟﻔﺎﺳﻖ ﻭﺍﻟﻤﻨﺎﻓﻖ ﻭﺍﻟﻤﺸﺮﻙ‪ .‬ﺃﻣﺎ ﺍﻷﺣﻜﺎﻡ ﻓﻬﻲ‬ ‫»ﺍﻷﻣﻮﺭ ﺍﻟﻤﺤﻜﻮﻡ ﺑﻬﺎ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩ«‪ ،‬ﻛﺎﻟﻮﻻﻳﺔ ﻭﺍﻟﺒﺮﺍﺀﺓ‪ .‬ﻭﺍﻧﻄﻼﻗﺎ ﻣﻦ ﺫﻟﻚ‬ ‫ﻭﺿﻌﻮﺍ ﻗﺎﻋﺪﺓ‪ :‬ﺃﻥ ﺍﻷﺳﻤﺎﺀ ﺗﺎﺑﻌﺔ ﻟﻸﺣﻜﺎﻡ)‪.(١‬‬ ‫ﺇﻥ ﺍﻷﺳﻤﺎﺀ ﺇﺫﺍ ﻭﺭﺩﺕ ﻣﻘﺮﻭﻧﺔ ﺑﺎﻷﺣﻜﺎﻡ ﻓﺈﻧﻪ ﻳﻘﺼﺪ ﺑﻬﺎ‪ :‬ﺍﻷﻟﻔﺎﻅ‬ ‫ﺍﻟﺸﺮﻋﻴﺔ ﺍﻟﻌﻘﺪﻳﺔ ﺍﻟﺘﻲ ﻳﻮﺻﻒ ﺑﻬﺎ ﺍﻟﻤﻜﻠﻔﻮﻥ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻭﻫﻲ ﻋﻠﻰ‬ ‫ﺻﻨﻔﻴﻦ‪:‬‬ ‫‪ ١‬ ﺻﻨﻒ ﻳﺨﺘﺺ ﺑﺄﻫﻞ ﺍﻟﻄﺎﻋﺔ ﺍﻟﻤﺆﻣﻨﻴﻦ ﺑﺪﻳﻦ ﺍﷲ‪ ،‬ﻣﻨﻬﺎ‪ :‬ﻣﺆﻣﻦ ﻭﻣﺴﻠﻢ‪،‬‬ ‫ﻭﻣﻬﺘﺪ‪ ،‬ﻭﻣﺘﻖ‪ ،‬ﻭﻃﺎﺋﻊ‪ ،‬ﻭﺻﺎﻟﺢ‪.‬‬ ‫ﺃﻳﻀﺎ ﻧﻮﻋﺎﻥ‪:‬‬ ‫‪ ٢‬ ﺻﻨﻒ ﻳﺨﺘﺺ ﺑﺄﻫﻞ ﺍﻟﻜﺒﺎﺋﺮ‪ ،‬ﻭﻫﺬﺍ ‬ ‫ﺍﻟﻨﻮﻉ ﺍﻷﻭﻝ‪ :‬ﻳﻄﻠﻖ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﻜﺒﺎﺋﺮ ﺟﻤﻴﻌﻬﻢ‪ ،‬ﻣﻨﻬﺎ‪ :‬ﺿﺎﻝ‪ ،‬ﻭﻇﺎﻟﻢ‪،‬‬ ‫ﻭﻓﺎﺳﻖ‪ ،‬ﻭﻓﺎﺟﺮ‪ ،‬ﻭﻋﺎﺹ‪ ،‬ﻭﻛﺎﻓﺮ‪.‬‬ ‫ﻭﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﻧﻲ‪ :‬ﻻ ﻳﻄﻠﻖ ﺇﻻ ﻋﻠﻰ ﺃﻫﻞ ﺻﻔﺔ ﻣﺨﺼﻮﺻﺔ؛ ﻛﺎﻟﻤﺸﺮﻙ‪ ،‬ﻓﺈﻧﻪ‬ ‫ﻻ ﻳﻄﻠﻖ ﺇﻻ ﻋﻠﻰ ﺻﺎﺣﺐ ﺍﻟﺸﺮﻙ‪ ،‬ﻭﻛﺎﻟﻤﻨﺎﻓﻖ ﻓﺈﻧﻪ ﻻ ﻳﻄﻠﻖ ﺇﻻ ﻋﻠﻰ ﺻﺎﺣﺐ‬ ‫ﺍﻟﻨﻔﺎﻕ‪ ،‬ﻭﻛﺎﻟﺴﺎﺭﻕ ﻓﺈﻧﻪ ﻻ ﻳﻄﻠﻖ ﺇﻻ ﻋﻠﻰ ﺻﺎﺣﺐ ﺍﻟﺴﺮﻗﺔ‪ ،‬ﻭﻫﻜﺬﺍ‪ .‬ﻳﻘﻮﻝ‬ ‫ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪ :‬ﻭﻣﺬﻫﺒﻨﺎ ﺍﻟﺬﻱ ﻧﻌﺘﻤﺪ ﻋﻠﻴﻪ‪ :‬ﺃﻥ ﺍﻟﻜﻔﺮ ﻧﻘﻴﺾ ﺍﻹﻳﻤﺎﻥ‪ ،‬ﻭﻫﻤﺎ ﺍﺳﻤﺎﻥ‬ ‫ﺷﺮﻋﻴﺎﻥ‪ ،‬ﻭﻗﺪ ﻳﻘﻌﺎﻥ ﻗﻮﻻ ﻭﺍﻋﺘﻘﺎ ﺩﺍ ﻭﻓﻌﻼ)‪.(٢‬‬ ‫ﻭﺃﻣﺎ ﺍﻷﺣﻜﺎﻡ ﻓﻬﻲ ﺍﻵﺛﺎﺭ ﺍﻟﻼﺯﻣﺔ ﺍﻟﻤﺘﺮﺗﺒﺔ ﻋﻦ ﺍﻷﺳﻤﺎﺀ ﺍﻟﺪﻳﻨﻴﺔ ﺍﻟﺘﻲ ﺗﻄﻠﻖ‬ ‫ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ‪ .‬ﻭﻫﺬﻩ ﺍﻷﺣﻜﺎﻡ ﻗﺪ ﺗﻜﻮﻥ ﺩﻧﻴﻮﻳﺔ؛ ﻛﻮﻻﻳﺔ ﺍﻟﻤﻮﻓ‪‬ﻲ‪ ،‬ﻭﺍﻟﺒﺮﺍﺀ ﻣﻦ‬ ‫ﺍﻟﻌﺎﺻﻲ‪ ،‬ﻭﻗﺪ ﺗﻜﻮﻥ ﺃﺧﺮﻭﻳﺔ ﺑﺎﻟﺜﻮﺍﺏ ﻟﻠﻤﻄﻴﻊ‪ ،‬ﻭﺍﻟﻌﻘﺎﺏ ﻟﻠﻔﺎﺟﺮ‪.‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٤٦٨‬‬ ‫‬‫)‪ (١‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫)‪ (٢‬ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪ :‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.١٢٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪394‬‬ ‫‬ ‫وا‪e‬ﻼ‪3‬‬ ‫‪ ٢٣٤‬اﻹ 'ن ‪L‬‬ ‫ﺍﻹﻳﻤﺎﻥ ﻟﻐﺔ‪ :‬ﻣﻦ ﺍﻷﻣﻦ ﻭﺍﻷﻣﺎﻥ ﻭﺍﻷﻣﺎﻧﺔ‪ ،‬ﻭﺍﻹﻳﻤﺎﻥ ﻳﺮﺟﻊ ﻓﻲ ﺍﻟﻠﻐﺔ ﺇﻟﻰ‬ ‫ﺃﺻﻞ ﻭﺍﺣﺪ؛ ﻫﻮ ﺍﻟﻬﻤﺰﺓ‪ ،‬ﻭﺍﻟﻤﻴﻢ‪ ،‬ﻭﺍﻟﻨﻮﻥ‪ .‬ﻭﺍﻹﻳﻤﺎﻥ‪ :‬ﺍﻟﺜﻘﺔ ﻭﺇﻇﻬﺎﺭ ﺍﻟﺨﻀﻮﻉ‪،‬‬ ‫ﻣﺘﻮﺟﻬﺎ ﺇﻟﻰ ﺍﷲ ﺗﻌﺎﻟﻰ ﻓﺈﻧﻪ ﻳﺆﺩﻱ ﺇﻟﻰ ﺍﻟﻤﻬﺎﺑﺔ ﻟﻪ ﻭﺍﻟﺜﻘﺔ ﻓﻴﻪ‪،‬‬ ‫‬‫ﻓﺈﻥ ﻛﺎﻥ ﺫﻟﻚ‬ ‫ﻭﺍﻟﺮﻛﻮﻥ ﺇﻟﻴﻪ‪.‬‬ ‫ﻓﺎﻹﻳﻤﺎﻥ ﻫﻮ ﺍﻟﺘﺼﺪﻳﻖ)‪ .(١‬ﻭﺍﻟﺘﺼﺪﻳﻖ ﻓﻲ ﺍﻟﻠﻐﺔ‪ :‬ﻫﻮ ﺍﻟﻄﺎﻋﺔ ﷲ‪ ،‬ﻭﺍﻹﻳﻤﺎﻥ‬ ‫ﻫﻮ ﺍﻟﺘﺼﺪﻳﻖ ﺑﺎﻟﻄﺎﻋﺔ ﻭﺍﻟﻌﻤﻞ ﺑﻬﺎ‪ ،‬ﻓﻤﻦ ﺗﺮﻙ ﺷﻴ ﺌﺎ ﻣﻦ ﺫﻟﻚ ﺃﻭ ﺭﻛﺐ ﻣﺎ ﺣﺮﻡ‬ ‫ﺍﷲ‪ ،‬ﺃﻭ ﺗﺮﻙ ﻣﺎ ﺃﻭﺟﺐ ﻋﻠﻴﻪ ﺧﺮﺝ ﻣﻦ ﺍﻹﻳﻤﺎﻥ‪ ،‬ﻭﻟﺤﻖ ﺑﻀﺪﻩ؛ ﻷﻧﻪ ﺿﺪ‬ ‫ﺍﻹﻳﻤﺎﻥ ﻫﻮ ﺍﻟﻜﻔﺮ)‪.(٢‬‬ ‫ﻭﺍﺳﺘﻌﻤﻠﺖ ﻛﻠﻤﺔ ﺍﻹﻳﻤﺎﻥ ﻓﻲ ﺍﻟﺪﻻﻟﺔ ﻋﻠﻰ ﺍﻟﺘﺼﺪﻳﻖ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻤﺠﺎﺯ‬ ‫ﺃﺣﺪﺍ ﺃﻣﻨﺘﻪ ﻣﻦ ﺍﻟﺘﻜﺬﻳﺐ ﻓﻲ‬ ‫ﺍﻟﻠﻐﻮﻱ ﻻﺳﺘﻠﺰﺍﻣﻪ ﻣﺎ ﻫﻮ ﻣﻌﻨﺎﻩ‪ :‬ﻓﺈﻧﻚ ﺇﺫﺍ ﺻﺪﻗﺖ ‬ ‫ﺫﻟﻚ ﺍﻟﺘﺼﺪﻳﻖ‪ .‬ﻭﻗﺪ ﻳﻜﻮﻥ ﺫﻟﻚ ﺣﻘﻴﻘﺔ ﻟﻐﻮﻳﺔ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺁﻣﻦ ﺑﺎﻟﺸﻲﺀ ﺻﺪﻕ‪.‬‬ ‫ﻓﺎﻹﻳﻤﺎﻥ ﺍﻟﺘﺼﺪﻳﻖ‪ ،‬ﻭﻫﻮ ﻣﺼﺪﺭ ﺁﻣﻦ ﻳﺆﻣﻦ ﺇﻳﻤﺎ ﻧﺎ ﻓﻬﻮ ﻣﺆﻣﻦ)‪.(٣‬‬ ‫ﺃﻣﺎ ﺍﻟﻤﻌﻨﻰ ﺍﻻﺻﻄﻼﺣﻲ ﻟﻺﻳﻤﺎﻥ‪ :‬ﻓﻬﻮ ﺍﻟﻄﺎﻋﺔ ﷲ ﻓﻴﻤﺎ ﺃﻣﺮ ﺑﻪ‪ ،‬ﻭﺍﻟﺘﺼﺪﻳﻖ‬ ‫ﻟﺬﻟﻚ‪ ،‬ﻓﻠﻤﺎ ﻛﺎﻥ ﺍﻟﻤﺆﻣﻦ ﻫﻮ ﺍﻟﻤﻄﻴﻊ ﷲ ﺍﻟﻤﺼﺪﻕ ﺑﻤﺎ ﺃﻣﺮ ﻛﺎﻥ ﻣﺆﻣ ﻨﺎ‪ ،‬ﻭﻣﻨﻪ‬ ‫ﺍﻷﻣﻦ)‪ ،(٤‬ﻭﻫﻮ ﺍﻟﺘﺼﺪﻳﻖ ﻭﺍﻻﻧﻘﻴﺎﺩ ﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﺍﻹﻳﻤﺎﻥ ﺑﻤﺎ ﺃﻣﺮ ﺑﻪ ﻓﻲ ﻛﺘﺎﺑﻪ‪،‬‬ ‫ﻭﺍﻟﺘﺼﺪﻳﻖ ﺑﺎﻟﻄﺎﻋﺔ ﻛﻤﺎ ﺃﻣﺮ ﻓﻲ ﻛﺘﺎﺑﻪ‪ ،‬ﻭﺇﺧﻼﺹ ﺍﻟﻌﻤﻞ ﻟﻪ‪ .‬ﻭﻳﺬﻛﺮ ﺍﻟﺸﻤﺎﺧﻲ ﺃﻥ‬ ‫ﺍﻹﻳﻤﺎﻥ ﻓﻲ ﻋﺮﻑ ﺍﻟﺸﺮﻉ ﻫﻮ ﺗﻮﺣﻴﺪ‪ :‬ﻛﻤﻌﺮﻓﺔ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﻣﻌﺮﻓﺔ ﺍﻟﺮﺳﻮﻝ ﻭﻣﺎ‬ ‫ﻭﺃﻳﻀﺎ‪:‬‬ ‫‬‫)‪ (١‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ .٤٢٠‬ﻭﺍﻟﺸﻤﺎﺧﻲ‪ :‬ﺷﺮﺡ ﻣﻘﺪﻣﺔ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺹ ‪.١٢٨‬‬ ‫ﺃﻃﻔﻴﺶ‪ :‬ﺷﺎﻣﻞ ﺍﻷﺻﻞ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٣‬‬ ‫)‪ (٢‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٤٢١‬‬ ‫)‪ (٣‬ﺍﺑﻦ ﻣﻨﻈﻮﺭ‪ :‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪ ،‬ﻣﺎﺩﺓ »ﺁﻣﻦ«‪.‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﺍﻟﻤﺸﺎﺭﻕ‪ ،‬ﺹ ‪.٤٢٦‬‬ ‫‬‫)‪ (٤‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٥٨٦‬ ‪.٥٨٧‬‬ ‫‪395‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺃﺻﻞ ﺍﻷﺳﻤﺎﺀ ﻭﺍﻷﺣﻜﺎﻡ‬ ‫ﺟﺎﺀ ﺑﻪ ﻭﻏﻴﺮ ﺫﻟﻚ ﻣﻤﺎ ﻻ ﻳﺴﻊ ﺟﻬﻠﻪ‪ ،‬ﻭﻏﻴﺮ ﺗﻮﺣﻴﺪ‪ :‬ﻭﻫﻮ ﺟﻤﻴﻊ ﻣﺎ ﺃﻣﺮ ﺍﷲ ﺑﻪ‪،‬‬ ‫ﻭﻟﻮ ﺇﻣﺎﻃﺔ ﺍﻷﺫﻯ ﻋﻦ ﺍﻟﻄﺮﻳﻖ)‪.(١‬‬ ‫ﻭﻳﺸﻴﺮ ﺍﻟﺴﺎﻟﻤﻲ ﺇﻟﻰ ﻣﻌﻨﻰ ﺍﻹﻳﻤﺎﻥ ﻓﻲ ﻛﺘﺎﺑﻪ »ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ« ﻓﻴﺬﻛﺮ ﺃﻥ‬ ‫ﺍﻟﻤﺮﺍﺩ ﺑﻪ ﻫﻮ‪ :‬ﺍﻟﺘﺼﺪﻳﻖ ﺑﺘﻠﻚ ﺍﻷﻣﻮﺭ ﺍﻟﻤﻌﻠﻮﻣﺔ ﻣﻦ ﺍﻟﺪﻳﻦ ﺑﺎﻟﻀﺮﻭﺭﺓ‪،‬‬ ‫ﻣﻌﺎ‪ ،‬ﻟﻜﻦ ﺍﻹﻗﺮﺍﺭ ﺷﺮﻁ ﻟﺘﻤﺎﻡ ﺍﻹﻳﻤﺎﻥ ﻭﺣﺼﻮﻟﻪ)‪.(٢‬‬ ‫ﻻ ﺍﻟﺘﺼﺪﻳﻖ ﻭﺍﻹﻗﺮﺍﺭ ‬ ‫‪ ٢٣٥‬ا '*اد  ' ٴ!‬ ‫ﺻﺪﻕ ﺑﻘﻠﺒﻪ ﻣﺎ ﺃﻗﺮ ﺑﻪ ﻟﺴﺎﻧﻪ ﺳ ‪‬ﻤﻲ‬ ‫ﺍﻟﻤﺆﻣﻦ‪ :‬ﻫﻮ ﺍﻟﻤﺼﺪﻕ ﺑﺎﻟﺸﻲﺀ‪ ،‬ﻓﻤﻦ ‬ ‫ﻣﺆﻣ ﻨﺎ)‪ .(٣‬ﻭﻫﻮ ﺍﻟﺬﻱ ﺍﺳﺘﻜﻤﻞ ﺻﻔﺎﺕ ﺍﻹﻳﻤﺎﻥ‪ ،‬ﻭﻫﻮ ﻓﻌﻞ ﺟﻤﻴﻊ ﻣﺎ ﺍﻓﺘﺮﺿﻪ ﺍﷲ‬ ‫ﻣﻦ ﺍﻟﻄﺎﻋﺎﺕ‪ ،‬ﻭﺗﺮﻙ ﺟﻤﻴﻊ ﻣﺎ ﻧﻬﻰ ﻋﻨﻪ ﻣﻦ ﺍﻟﻤﻌﺎﺻﻲ؛ ﻭﻣﻦ ﻟﻢ ﻳﺴﺘﻜﻤﻞ ﺫﻟﻚ‬ ‫ﺑﻄ ﻞ ﺃﻥ ﻳﺴﻤﻰ ﻣﺆﻣ ﻨﺎ‪ .‬ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﺎﻟﺬﻱ ﻳﺮﺗﻜﺐ ﺍﻟﻜﺒﻴﺮﺓ ﺍﻟﻌﻤﻠﻴﺔ ﺑﻄ ﻞ ﺃﻥ ﻳﺴﻤﻰ‬ ‫ﻣﺆﻣ ﻨﺎ‪ ،‬ﺑﻞ ﻫﻮ ﻛﺎﻓﺮ ﻛﻔﺮ ﻧﻌﻤﺔ‪ ،‬ﻭﻟﻜﻦ ﻻ ﻳﺤﻜﻢ ﻋﻠﻴﻪ ﺑﺎﻟﺨﺮﻭﺝ ﻣﻦ ﺍﻟﻤ ﻠﺔ‪ ،‬ﻭﻫﺬﺍ‬ ‫ﻣﻌﻨﻰ ﻗﻮﻟﻬﻢ‪ :‬ﺍﻟﻤﺆﻣﻦ ﻋﻨﺪﻧﺎ ﻓﻲ ﺃﺣﻜﺎﻡ ﺍﻵﺧﺮﺓ ﻫﻮ ﺍﻟﻤﻮﻓ‪‬ﻲ ﺑﺠﻤﻴﻊ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻓﻲ‬ ‫ﻘﺮ‪.‬‬ ‫ﺍﻟﻤ ‪‬‬ ‫ﺃﺣﻜﺎﻡ ﺍﻟﺪﻳﻦ ﻫﻮ ‬ ‫ﻭﻳﺸﻴﺮ ﺍﻟﻮﺍﺭﺟﻼﻧﻲ ﺇﻟﻰ ﺃﻥ ﺍﺳﻢ ﺍﻟﻤﺆﻣﻦ ﻗﺪ ﻭﺭﺩ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﻭﺟﻬﻴﻦ‪:‬‬ ‫ﻭﺭﺩ ﻋﻠﻰ ﺍﻟﺘﺴﻤﻴﺔ ﻟﻤﻦ ﺍﺩﻋﻰ ﺍﻹﻳﻤﺎﻥ ﻭﺍﻧﺘﺤﻠﻪ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﻤﺆﻣﻦ ﻋﻠﻰ ﺍﻟﻤﺠﺎﺯ‪.‬‬‫‬ ‫ﻭﻭﺭﺩ ﻋﻠﻰ ﺍﻟﺘﺤﻘﻴﻖ ﺑﺎﻟﻘﻮﻝ ﻭﺍﻟﻔﻌﻞ‪ ،‬ﻭﻫﻮ ﺍﻟﻤﺆﻣﻦ ﺍﻟﺤﻘﻴﻘﻲ‪.‬‬‫‬ ‫ﻓﺄﻣﺎ ﺍﻟﻤﺆﻣﻦ ﻋﻠﻰ ﺍﻟﻤﺠﺎﺯ ﻭﺍﻻﻧﺘﺤﺎﻝ‪ ،‬ﻓﻘﻮﻝ ﺍﷲ ‪e d c﴿ : 8‬‬ ‫‪] ﴾ j i h g f‬ﺍﻟﻨﺴﺎﺀ‪ .[٩٣ :‬ﻭﻗﺪ ﺩﺧﻞ ﻫﺬﺍ ﺍﻻﺳﻢ ﻋﻠﻰ‬ ‫ﻛﻞ ﻣﻦ ﺍﻧﺘﺤﻞ ﺍﺳﻢ ﺍﻹﻳﻤﺎﻥ ﻭﺃﻗﺮ ﺑﺎﻟﺸﻬﺎﺩﺗﻴﻦ‪ .‬ﻓﺴﻤﻲ ﻫﺬﺍ ﻣﺆﻣ ﻨﺎ ﻋﻠﻰ ﺍﻻﻧﺘﺤﺎﻝ‪.‬‬ ‫)‪ (١‬ﺍﻟﺸﻤﺎﺧﻲ‪ :‬ﺷﺮﺡ ﻣﻘﺪﻣﺔ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺹ ‪.١٢٨‬‬ ‫)‪ (٢‬ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٣٧١‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﻔﺰﺍﺭﻱ‪ :‬ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺹ ‪.١٢‬‬ ‫‬‫)‪ (٣‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٥٨٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪396‬‬ ‫ﺃﻣﺎ ﺍﻟﻤﺆﻣﻦ ﺍﻟﺤﻘﻴﻘﻲ ﺍﻟﺬﻱ ﻟﻪ ﺍﻟﺠﺰﺍﺀ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﻟﻰ ﻓﻲ ﺍﻵﺧﺮﺓ‪ ،‬ﻓﻬﻮ ﺍﻟﻤﻘﺮ‬ ‫ﺑﺎﻟﺸﻬﺎﺩﺗﻴﻦ ﻭﺍﻟﻌﺎﻣﻞ ﺑﺎﻷﺭﻛﺎﻥ‪ ،‬ﺃﻱ‪ :‬ﺃﺭﻛﺎﻥ ﺍﻹﺳﻼﻡ‪ .‬ﻭﺍﻟﻤﺠﺘﻨﺐ ﺃﺭﻛﺎﻥ‬ ‫ﺍﻟﻤﻌﺎﺻﻲ)‪ .(١‬ﻗﺎﻝ ﺍﷲ ‪> = < ; : 9 8 7﴿ : 8‬‬ ‫?@‪JI❁GFEDCBA‬‬ ‫‪] ﴾ S R Q P ❁ N M L K‬ﺍﻷﻧﻔﺎﻝ‪ ٢ :‬ ‪.[٤‬‬ ‫ﺍﻟﻤﺼﺪﻕ ﺃﻧﻪ ﻣﻦ ‪‬‬ ‫ﺻﺪﻕ ﺑﻘﻠﺒﻪ‪ ،‬ﻓﻤﻦ ﺃﻗﺮ ﺑﻠﺴﺎﻧﻪ ﻭﺻﺪﻕ ﺑﻘﻠﺒﻪ ﺳ ‪‬ﻤﻲ‬‫‪‬‬‫ﻭﻣﻌﻨﻰ‬ ‫ﻣﺆﻣ ﻨﺎ‪ .‬ﻭﻗﺪ ﻗﺎﻝ ﺍﷲ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ ﻗﻮﻟﻪ‪ ،﴾ _ ^ ] ﴿ :‬ﻭﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪:‬‬ ‫﴿ ‪] ﴾ f e d c b a‬ﺍﻟﺤﺠﺮﺍﺕ‪ ،[١٤ :‬ﺃﻱ‪ :‬ﻟﻢ ﺗﺼﺪﻗﻮﺍ ﺑﻘﻠﻮﺑﻜﻢ ﺑﺎﻹﻳﻤﺎﻥ‬ ‫ﺍﻟﺬﻱ ﺗﺴﺘﻜﻤﻠﻮﻥ ﺑﻪ ﺍﻟﺜﻮﺍﺏ‪ ،﴾ f e d ﴿ ،‬ﻣﻌﻨﻰ‪ :‬ﺍﺳﺘﺴﻠﻤﻨﺎ ﺧﺸﻴﺔ ﻋﻠﻰ‬ ‫ﺩﻣﺎﺋﻨﺎ‪ ،‬ﻭﻟﻢ ﻳﺠﻌﻠﻬﻢ ﻣﺆﻣﻨﻴﻦ ﺣﺘﻰ ﻳﺼﺪﻗﻮﺍ ﺑﻘﻠﻮﺑﻬﻢ ﺍﻟﻄﺎﻋﺔ ﺍﻟﺘﻲ ﺃﻣﺮ ﺍﷲ ﺑﻬﺎ)‪.(٢‬‬ ‫ﻭﻳﺬﻛﺮ ﺍﻟﻮﺍﺭﺟﻼﻧﻲ ﺃﻥ ﺍﻹﻳﻤﺎﻥ ﺑﺎﻟﻘﻠﺐ ﻣﺄﻣﻮﺭ ﺑﻪ‪ ،‬ﺩﺍﺋﻢ ﺍﻟﻮﺟﻮﺏ ﺩﺍﺋﻢ‬ ‫ﺫﺍﻛﺮﺍ‪ ،‬ﻭﻳﺠﺐ ﺗﻜﺮﺍﺭﻩ ﺳﺎﺋﺮ ﺍﻟﻌﻤﺮ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺫﺍﻫﺐ ﺍﻟﻌﻘﻞ‪ ،‬ﺃﻱ‪:‬‬ ‫ﺍﻟﺘﻜﺮﺍﺭ ﺇﺫﺍ ﻛﺎﻥ ‬ ‫ﺳﺎﻫﻴﺎ‪ ،‬ﻟﺰﻣﻪ ﺍﺳﺘﺼﺤﺎﺏ ﺣﺎﻝ ﺍﻹﻳﻤﺎﻥ ﺍﻟﻤﻘﺪﻡ ﻣﺎ ﻟﻢ ﻳﺨﺎﻟﻒ ﺇﻟﻰ ﺿﺪﻩ‪ ،‬ﻭﺃﻣﺎ‬ ‫‬ ‫ﺍﻟﻨﻄﻖ ﺑﺎﻟﺸﻬﺎﺩﺓ ﻓﻤﺮﺓ ﻓﻲ ﺍﻟﻌﻤﺮ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻣﻌﺪﻭﻡ ﺍﻟﻠﺴﺎﻥ ﻣﻦ ﺃﻭﻝ ﺍﻷﻣﺮ ﻓﺎﻟﺮﻣﺰ‬ ‫ﻭﺍﻟﻜﻨﺎﻳﺔ‪ ،‬ﻭﻣﺎ ﻳﻘﻮﻡ ﻣﻘﺎﻡ ﺍﻟﻨﻄﻖ ﻣﻦ ﺍﻹﺷﺎﺭﺓ)‪.(٣‬‬ ‫‬ ‫وا‪e‬ﻼ‪3‬‬ ‫‪ ٢٣٦‬اﻹﻼم ‪L‬‬ ‫ﺍﻹﺳﻼﻡ ﻟﻐﺔ‪ :‬ﻣﻦ »ﺃﺳﻠﻢ«‪ ،‬ﻭﺍﺳﺘﺴﻠﻢ‪ ،‬ﺃﻱ‪ :‬ﺍﻧﻘﺎﺩ ﻭﺧﻀﻊ)‪ .(٤‬ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ‬ ‫ﺫﻟﻚ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪﴾ f e d c b a `_ ^ ] ﴿ :‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ‪ ،‬ﺹ ‪ ٩٧‬ ‪.٩٨‬‬ ‫‬‫)‪ (١‬ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪ :‬ﺍﻟﺪﻟﻴﻞ ﻭﺍﻟﺒﺮﻫﺎﻥ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪ ١١٣‬ ‪.١١٤‬‬ ‫)‪ (٢‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٥٠‬‬ ‫)‪ (٣‬ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪ :‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٨٢‬‬ ‫)‪ (٤‬ﺍﺑﻦ ﻣﻨﻈﻮﺭ‪ :‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪ ،‬ﻣﺎﺩﺓ »ﺳﻠﻢ«‪.‬‬ ‫‪397‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺃﺻﻞ ﺍﻷﺳﻤﺎﺀ ﻭﺍﻷﺣﻜﺎﻡ‬ ‫ﺇﺳﻼﻣﺎ‪ ،‬ﻓﻜﺎﻥ ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻤﻌﻨﻰ ﻋﺒﺎﺭﺓ ﻋﻦ‬ ‫‬‫ﺍﺳﺘﺴﻼﻣﺎ ﻻ‬ ‫‬‫]ﺍﻟﺤﺠﺮﺍﺕ‪[١٤ :‬‬ ‫ﺍﻟﺘﺴﻠﻴﻢ‪ ،‬ﻭﺍﻻﺳﺘﺴﻼﻡ ﷲ ﺗﻌﺎﻟﻰ)‪.(١‬‬ ‫ﻗﺎﻝ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ‪» :‬ﻭﺃﻭﺻﻴﻚ ﺑﺘﻘﻮﻯ ﺍﷲ ﻭﺍﻹﺳﻼﻡ ﻭﺍﻻﺳﺘﺴﻼﻡ ﻟﻪ ﻓﻴﻤﺎ‬ ‫ﺃﺣﺒﺒﺖ ﻭﻛﺮﻫﺖ‪ ،‬ﻓﺈﻧﻪ ﻟﻴﺲ ﻟﻚ ﺃﻥ ﺗﻘﺪﺭ ﻓﻲ ﺃﻣﺮ ﺍﷲ ﻭﻻ ﺃﻥ ﺗﺨﺘﺎﺭ ﻋﻠﻴﻪ‪ ،‬ﻓﺄﻋﻂ‬ ‫ﺣﻜﻤﺎ‪ ،‬ﻭﻻ ﺗﺴﺘﺒﺪﻝ ﺑﻪ ﻏﻴﺮﻩ«)‪.(٢‬‬ ‫‬‫ﺍﷲ ﻣﻦ ﻧﻔﺴﻚ ﺍﻹﺫﻋﺎﻥ‪ ،‬ﻭﺍﺟﻌﻞ ﻗﻀﺎﺀﻩ ﻋﻠﻴﻚ‬ ‫ﻓﺎﻹﺳﻼﻡ ﻫﻮ ﻷﻣﺮ ﺍﷲ ‪ ، 8‬ﻗﺎﻝ ‪à  Á À ¿ ﴿ : 8‬‬ ‫‪] ﴾ Æ Å Ä‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ ،[٨٣ :‬ﻭﻗﺎﻝ ﻋ ‪‬ﺰ ﻣﻦ ﻗﺎﺋﻞ‪A @ ?﴿ :‬‬ ‫‪] ﴾ K J I H G F E D C B‬ﺁﻝ ﻋﻤﺮﺍﻥ‪.[٨٥ :‬‬ ‫»ﺑﻨﻲ ﺍﻹﺳﻼﻡ ﻋﻠﻰ‬ ‫ﻭﻗﺪ ﻗ ‪‬ﻴﺪﻩ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻓﻲ ﺣﺪﻳﺚ ﺟﺒﺮﻳﻞ ‪ : ‰‬‬ ‫ﺧﻤﺲ‪ :‬ﺷﻬﺎﺩﺓ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪ ،‬ﻭﺇﻗﺎﻡ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﺇﻳﺘﺎﺀ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﺻﻮﻡ ﺭﻣﻀﺎﻥ‪،‬‬ ‫ﻭﺍﻟﺤﺞ«)‪ (٣‬ﻓﺎﻹﺳﻼﻡ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻟﺠﻮﺍﺭﺡ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺍﺕ‪.‬‬ ‫ﻭﻳﺬﻫﺐ ﺍﻟﺒﺴﻴﻮﻱ ﺇﻟﻰ ﺃﻥ ﺍﻹﺳﻼﻡ‪ :‬ﻫﻮ ﺍﻻﺳﺘﺴﻼﻡ ﷲ‪ ،‬ﻭﺍﻻﻧﻘﻴﺎﺩ ﻟﻪ ﺑﺎﻟﻄﺎﻋﺔ‪،‬‬ ‫ﻭﺍﻹﻗﺮﺍﺭ‪ ،‬ﻭﺍﻟﻤﺴﻠﻢ ﻫﻮ ﺍﻟﻤﺴﺘﺴﻠﻢ ﻷﻣﺮ ﻃﺎﻋﺘﻪ‪ ،‬ﻭﻫﻮ ﺍﻻﺳﺘﺴﻼﻡ ﻷﻣﺮ ﺍﷲ‪،‬‬ ‫ﺍﻟﻤﻘﺮ ﷲ ﺑﺪﻳﻨﻪ‪ .‬ﻭﺍﻟﻤﺴﻠﻢ ﻫﻮ‬ ‫ﻭﺍﻹﺧﻼﺹ ﻟﻪ ﺑﺎﻟﻄﺎﻋﺔ‪ ،‬ﻭﻫﻮ ﺍﻟﺴﻠﻴﻢ ﻣﻦ ﺍﻟﺬﻧﻮﺏ‪ ،‬‬ ‫ﺍﻟﺼﺎﻟﺢ)‪.(٤‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﺸﻘﺼﻲ‪ :‬ﺇﻥ ﻣﻌﻨﻰ ﺍﻹﺳﻼﻡ ﻫﻮ ﺍﻹﻗﺮﺍﺭ ﺑﺎﷲ ﺗﻌﺎﻟﻰ ﻭﺍﻹﻳﻤﺎﻥ ﺑﻪ‪،‬‬ ‫ﻭﺍﻟﺘﺼﺪﻳﻖ ﺑﺮﺳﻮﻟﻪ ﺍﻟﻤﺮﺳﻞ ﺇﻟﻰ ﺃﻫﻞ ﺯﻣﺎﻧﻪ‪ ،‬ﻭﺑﻤﺎ ﺟﺎﺀ ﺑﻪ ﺭﺳﻮﻟﻪ ﺇﻟﻰ ﻛﻞ ﺃﻣﺔ‬ ‫)‪ (١‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٤٥١‬ ‪.٤٥٢‬‬ ‫)‪ (٢‬ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ‪ :‬ﺭﺳﺎﺋﻞ ﺍﻹﻣﺎﻡ ﺟﺎﺑﺮ‪ ،‬ﺍﻟﺮﺳﺎﻟﺔ ﺭﻗﻢ )‪.(٨‬‬ ‫)‪ (٣‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ ،(١٦‬ﻛﺘﺎﺏ ﺍﻹﻳﻤﺎﻥ‪ ،‬ﺑﺎﺏ ﺃﺭﻛﺎﻥ ﺍﻹﺳﻼﻡ ﻭﺩﻋﺎﺋﻤﻪ ﺍﻟﻌﻈﺎﻡ‪،‬‬ ‫ﺹ ‪.٢٧‬‬ ‫)‪ (٤‬ﺍﻟﺒﺴﻴﻮﻱ‪ ،‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٥٩٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪398‬‬ ‫ﻣﻦ ﺍﻷﻣﻢ)‪ ،(١‬ﻭﻣﻌﻨﻰ ﻫﺬﺍ ﺃﻥ ﺍﻹﺳﻼﻡ ﺍﺳﻢ ﻳﻄﻠﻖ ﻋﻠﻰ ﻛﻞ ﺍﻟﺪﻳﺎﻧﺎﺕ ﻭﻻ ﻳﺨﺺ‬ ‫ﺍﻟﺪﻳﻦ ﺍﻹﺳﻼﻣﻲ ﻭﺣﺪﻩ‪ .‬ﻭﻟﺬﺍ ﺟﺎﺀ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪﴾ L K J I H ﴿ :‬‬ ‫]ﺁﻝ ﻋﻤﺮﺍﻥ‪.[١٩ :‬‬ ‫ﻭﻳﻄﻠﻖ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻳﺮﺍﺩ ﺑﻪ‪ :‬ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭﺍﻟﻤ ﻠﺔ‪ ،‬ﻭﺍﻟﺘﻮﺣﻴﺪ‪ .‬ﻭﻳﺬﻛﺮ‬ ‫ﺍﻟﻜﻨﺪﻱ‪ :‬ﺃﻥ ﺍﻟﺸﺮﻳﻌﺔ ﻫﻲ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺍﻟﺪﻳﻦ ﻭﺍﺣﺪ ﻻ ﻳﺨﺘﻠﻒ ﻓﻲ ﺷﺮﻳﻌﺔ‬ ‫ﻧﺒﻲ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ﻭﻫﻮ ﺍﻹﺳﻼﻡ)‪.(٢‬‬ ‫‪ ٢٣٧‬ا *ق ‪ 8‬اﻹ 'ن واﻹﻼم‬ ‫ﺍﺧﺘﻠﻒ ﺍﻟﻨﺎﺱ ﻓﻲ ﺍﻹﻳﻤﺎﻥ ﻭﺍﻹﺳﻼﻡ‪ ،‬ﻓﻘﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺇﻧﻬﻤﺎ ﺷﻲﺀ ﻭﺍﺣﺪ‪،‬‬ ‫ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ‪ :‬ﺇﻧﻬﻤﺎ ﺷﻴﺌﺎﻥ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺒﻌﺾ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺇﻧﻬﻤﺎ ﺷﻴﺌﺎﻥ ﻭﻟﻜﻦ ﻳﺮﺗﺒﻂ‬ ‫ﺃﺣﺪﻫﻤﺎ ﺑﺎﻵﺧﺮ‪ ،‬ﻭﻟﻜﻞ ﻗﻮﻝ ﺃﺻﻞ ﻳﺒﻨﻰ ﻋﻠﻴﻪ‪.‬‬ ‫ﻓﻴﺬﻫﺐ ﺍﻟﺒﻌﺾ ﺇﻟﻰ ﺃﻧﻬﻤﺎﺍﻹﻳﻤﺎﻥ ﻭﺍﻹﺳﻼﻡﺷﻲﺀ ﻭﺍﺣﺪ؛ ﻣﻌﺘﻤﺪﻳﻦ ﻓﻲ‬‫‬ ‫ﺫﻟﻚ ﻋﻠﻰ ﺁﻳﺎﺕ ﻣﺜﻞ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪A ❁ ? > = < ; : ﴿ :‬‬ ‫‪] ﴾ G F E D C B‬ﺍﻟﺬﺍﺭﻳﺎﺕ‪ ،[٣٦ ،٣٥ :‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪r ﴿ :‬‬ ‫‪] ﴾ v u t s‬ﺍﻷﺣﺰﺍﺏ‪ .[٣٥ :‬ﻓﻴﻘﻮﻝ‬ ‫ﺍﻟﺸﻤﺎﺧﻲ‪» :‬ﺍﻋﻠﻢ ﺃﻥ ﺍﻟﺪﻳﻦ ﻭﺍﻹﺳﻼﻡ ﻭﺍﻹﻳﻤﺎﻥ ﺗﺼﺪﻕ ﺷﺮ ﻋﺎ ﻋﻠﻰ ﺷﻲﺀ‬ ‫ﻭﺍﺣﺪ‪ ،‬ﻭﺇﻥ ﺍﺧﺘﻠﻔﺖ ﻣﻘﻮﻣﺎﺗﻬﺎ«)‪.(٣‬‬ ‫ﺃﻳﻀﺎ ﺍﻟﺴﺎﻟﻤﻲ ﺣﻴﻦ ﺻﺮﺡ ﺑﺘﺮﺍﺩﻑ ﺍﻹﻳﻤﺎﻥ ﻭﺍﻹﺳﻼﻡ‪ .‬ﻭﻣﺎ‬ ‫ﻭﻫﺬﺍ ﻣﺎ ﺃﺧﺬ ﺑﻪ ‬ ‫ﻟﻴﺲ ﺑﺈﺳﻼﻡ ﻓﻠﻴﺲ ﺑﺪﻳﻦ‪ ،‬ﻓﻌﻠﻢ ﺃﻥ ﺍﻹﻳﻤﺎﻥ ﺇﺳﻼﻡ)‪.(٤‬‬ ‫)‪ (١‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٢٧‬‬ ‫)‪ (٢‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٤‬ﺹ ‪.٧‬‬ ‫)‪ (٣‬ﺍﻟﺸﻤﺎﺧﻲ‪ :‬ﻣﻘﺪﻣﺔ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺹ ‪.٣٣‬‬ ‫)‪ (٤‬ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﺍﻟﻤﺸﺎﺭﻕ‪ ،‬ﺹ ‪.٤٢٧‬‬ ‫‪399‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺃﺻﻞ ﺍﻷﺳﻤﺎﺀ ﻭﺍﻷﺣﻜﺎﻡ‬ ‫ﻓﺮﻕ ﺑﻴﻨﻬﻤﺎ ﻓﻘﺪ ﺍﻋﺘﻤﺪ ﻋﻠﻰ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪b a `_ ^ ] ﴿ :‬‬‫ﺃﻣﺎ ﻣﻦ ‪‬‬‫‬ ‫‪] ﴾ k j i h g f e d c‬ﺍﻟﺤﺠﺮﺍﺕ‪ ،[١٤ :‬ﻷﻥ‬ ‫ﺍﻟﻘﻮﻡ ﻛﺎﻧﻮﺍ ﺻﺪﻗﻮﺍ ﺑﺄﻟﺴﻨﺘﻬﻢ ﻭﻟﻢ ﻳﺼﺪﻕ ﻗﻮﻟﻬﻢ ﺑﻔﻌﻠﻬﻢ‪ ،‬ﻓﻘﻴﻞ ﻟﻬﻢ‪ :‬ﻗﻮﻟﻮﺍ‬ ‫ﺃﺳﻠﻤﻨﺎ‪ ،‬ﻷﻥ ﺍﻹﺳﻼﻡ ﻋﻨﺪ ﻫﺬﻩ ﺍﻟﻄﺎﺋﻔﺔ ﻗﻮﻝ‪ ،‬ﻭﺍﻹﻳﻤﺎﻥ ﻗﻮﻝ ﻭﻋﻤﻞ‪.‬‬ ‫ﺃﻣﺎ ﻣﻦ ﺫﻫﺐ ﺇﻟﻰ ﻛﻮﻧﻬﻤﺎ ﻣﺮﺗﺒﻄﻴﻦ‪ .‬ﻓﻤﻦ ﺃﻣﺜﻠﺘﻪ ﻣﺎ ﺟﺎﺀ ﻓﻲ ﺣﺪﻳﺚ‬‫‬ ‫ﺗﺤﺪﺙ ﺑﻪ ﺍﻟﻨﺒﻲ ﮊ ﻋﻦ ﺍﻹﺳﻼﻡ ﻭﺍﻹﻳﻤﺎﻥ‪ ..‬ﻋﻨﺪﻣﺎ ﺳﺄﻟﻪ‬ ‫ﺟﺒﺮﻳﻞ ‪ ‰‬ﻓﻴﻤﺎ ‪‬‬ ‫ﺟﺒﺮﻳﻞ ‪ ‰‬ﻓﻘﺎﻝ‪» :‬ﺍﻹﺳﻼﻡ ﺃﻥ ﺗﺸﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺃﻥ ﻣﺤﻤﺪ ﺍ‬ ‫ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻭﺗﻘﻴﻢ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﺗﺆﺗﻲ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﺗﺼﻮﻡ ﺭﻣﻀﺎﻥ‪ ،‬ﻭﺗﺤﺞ ﺍﻟﺒﻴﺖ‬ ‫ﺇﻥ ﺍﺳﺘﻄﻌﺖ ﺇﻟﻴﻪ ﺳﺒﻴﻼ«)‪» .(١‬ﻭﺃﻣﺎ ﺍﻹﻳﻤﺎﻥ ﻓﻬﻮ ﺃﻥ ﺗﺆﻣﻦ ﺑﺎﷲ ﻭﻣﻼﺋﻜﺘﻪ‬ ‫ﻭﻛﺘﺒﻪ ﻭﺭﺳﻠﻪ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻭﺍﻟﻘﺪﺭ ﺧﻴﺮﻩ ﻭﺷﺮﻩ«)‪ .(٢‬ﻭﻣﻦ ﻫﻨﺎ ﻓﻬﻨﺎﻙ ﺭﺍﺑﻄﺔ‬ ‫ﺗﺠﻤﻊ ﺑﻴﻦ ﺍﻻﺛﻨﻴﻦ‪.‬‬ ‫‪‬‬ ‫ﻳﺼﺪﻕ ﺍﻟﻘﻮﻝ ﺑﺎﻟﻌﻤﻞ‬ ‫ﻭﻗﻴﻞ‪ :‬ﺍﻹﺳﻼﻡ ﺍﻟﻘﻮﻝ‪ ،‬ﻭﺍﻹﻳﻤﺎﻥ‪ :‬ﺍﻟﻌﻤﻞ؛ ﻓﻤﻦ ﻟﻢ‬ ‫ﻓﻠﻴﺲ ﺑﻤﺆﻣﻦ؛ ﻷﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﻳﻘﻮﻝ‪ ~ } | ﴿ :‬ﮯ ¡ ‪¢‬‬ ‫‪﴾ ° ¯ ® ¬« ª © ¨ § ¦ ¥ ¤ £‬‬ ‫]ﺍﻟﺤﺠﺮﺍﺕ‪ [١٥ :‬ﺻﺪﻗﻮﺍ ﺇﻳﻤﺎﻧﻬﻢ ﺑﺄﻋﻤﺎﻟﻬﻢ‪.‬‬ ‫ﺍﻟﻤ ‪‬‬ ‫ﺼﺪﻕ‪،‬‬‫ﻭﺍﻹﻳﻤﺎﻥ ﻣﻦ ﺍﻹﺳﻼﻡ؛ ﻷﻥ ﺍﻹﻳﻤﺎﻥ ﻫﻮ ﺍﻟﺘﺼﺪﻳﻖ‪ ،‬ﻭﺍﻟﻤﺆﻣﻦ ﻫﻮ ‬ ‫ﻘﺮ ﺍﻟﻤﻌﺘﺮﻑ ﺑﺎﻹﺳﻼﻡ‪ ،‬ﻭﺍﻟﺘﺼﺪﻳﻖ ﻣﻦ ﺍﻹﻳﻤﺎﻥ ﺑﺎﻟﻄﺎﻋﺔ‪ ،‬ﻭﺍﻟﻌﻤﻞ‬ ‫ﺍﻟﻤ ‬‫ﻭﺍﻟﻤ ‪‬‬ ‫ﺼﺪﻕ ﻫﻮ ‬ ‫‬ ‫ﷲ ﺑﻤﺎ ﺃﻣﺮ‪ ،‬ﻭﺍﻹﺳﻼﻡ ﻭﺍﻹﺧﻼﺹ ﻛﻠﻪ ﻭﺍﺣﺪ‪ .‬ﻭﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ ﻓﻲ ﻳﻮﺳﻒ‪E ﴿ :‬‬ ‫)‪ (١‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﺭﻗﻢ )‪ ،(٢٦١٠‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﻓﻲ ﻭﺻﻒ ﺟﺒﺮﻳﻞ ﻟﻠﻨﺒﻲ ﮊ ﺍﻹﻳﻤﺎﻥ ﻭﺍﻹﺳﻼﻡ‪،‬‬ ‫ﻛﺘﺎﺏ ﺍﻹﻳﻤﺎﻥ‪ .٦/٥ ،‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ ،‬ﺑﺎﺏ ﺑﻴﺎﻥ ﺍﻹﻳﻤﺎﻥ ﻭﺍﻹﺳﻼﻡ ﻭﺍﻹﺣﺴﺎﻥ‪،‬‬ ‫‪ ١٢٨/١‬ ‪ .١٣٥‬ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﺑﺎﺏ ﺳﺆﺍﻝ ﺟﺒﺮﻳﻞ ﻟﻠﻨﺒﻲ ﮊ ﻋﻦ ﺍﻹﻳﻤﺎﻥ ﻭﺍﻹﺳﻼﻡ ﻭﺍﻹﺣﺴﺎﻥ‬ ‫ﻭﻋﻠﻢ ﺍﻟﺴﺎﻋﺔ‪.٨/١ ،‬‬ ‫)‪ (٢‬ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪400‬‬ ‫‪] ﴾ H G F‬ﻳﻮﺳﻒ‪ ،[١٧ :‬ﺃﻱ‪ :‬ﺑﻤﺼﺪﻕ ﻟﻨﺎ‪ ،‬ﻭﻗﻮﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪â á à ﴿ :‬‬ ‫‪] ﴾ ã‬ﻫﻮﺩ‪ ،[٥٣ :‬ﺃﻱ‪ :‬ﺑﻤﺼﺪﻗﻴﻦ‪ .‬ﻭﺍﻟﺘﺼﺪﻳﻖ ﻫﻮ ﺍﻟﻄﺎﻋﺔ ﻭﺍﻟﻌﻤﻞ ﺑﻬﺎ)‪.(١‬‬ ‫ﻭﻣﺤﻞ ﺍﻹﺳﻼﻡ ﻭﺍﻹﻳﻤﺎﻥ؛ ﻛﻤﺤﻞ ﺍﻟﻀﻮﺀ ﻣﻦ ﺍﻟﺸﻤﺲ‪ ،‬ﻓﻜﻞ ﺷﻤﺲ ﺿﻮﺀ‪،‬‬ ‫ﻭﻟﻴﺲ ﻛﻞ ﺿﻮﺀ ﺷﻤﺲ‪ ،‬ﻭﻛﻞ ﻣﺴﻚ ﻃﻴﺐ‪ ،‬ﻭﻟﻴﺲ ﻛﻞ ﻃﻴﺐ ﻣﺴﻚ‪ ،‬ﻓﻜﺬﻟﻚ‬ ‫ﺍﻹﻳﻤﺎﻥ ﺇﺳﻼﻡ‪ ،‬ﻭﻟﻴﺲ ﺍﻹﺳﻼﻡ ﺇﻳﻤﺎ ﻧﺎ‪ ،‬ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﺗﺼﺪﻳﻖ)‪.(٢‬‬ ‫ﻭﻳﺨﺘﻠﻒ ﺍﻹﺳﻼﻡ ﻋﻦ ﺍﻹﻳﻤﺎﻥ ﻟﻐﺔ‪ ،‬ﻭﻳﺘﻔﻘﺎﻥ ﻓﻲ ﺍﻻﺻﻄﻼﺡ ﻣﻦ ﺣﻴﺚ‬ ‫ﺍﻟﺜﻤﺮﺓ‪ ،‬ﻓﻬﻤﺎ ﻳﺼﺪﻗﺎﻥ ﻋﻠﻰ ﺷﻲﺀ ﻭﺍﺣﺪ ﻫﻮ‪ :‬ﺍﻹﺗﻴﺎﻥ ﺑﺎﻟﻮﺍﺟﺐ ﻣﻄﻠﻘﺎ‪ ،‬ﺳﻮﺍﺀ ﺃﻛﺎﻥ‬ ‫ﺫﻟﻚ ﺍﻟﻮﺍﺟﺐ ﺗﺼﺪﻳﻘﺎ ﺑﺎﻟﻠﺴﺎﻥ ﻓﻘﻂ‪ ،‬ﺃﻡ ﺗﺼﺪﻳﻘﺎ ﺑﺎﻟﺠﻨﺎﻥ ﻣﻊ ﻗﻮﻝ ﺑﺎﻟﻠﺴﺎﻥ‪ ،‬ﺃﻭ‬ ‫ﻛﺎﻥ ﻣﻌﻬﻤﺎ ﻋﻤﻞ ﻻﺯﻡ ﺇﺗﻴﺎﻧﻪ‪ .‬ﻭﻳﺪﻝ ﻋﻠﻰ ﺗﺮﺍﺩﻓﻬﻤﺎ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪< ; : ﴿ :‬‬ ‫= > ? ❁ ‪] ﴾ G F E D C B A‬ﺍﻟﺬﺍﺭﻳﺎﺕ‪.[٣٦ ،٣٥ :‬‬ ‫ﻭﻳﺮﻯ ﺍﻟﻮﺍﺭﺟﻼﻧﻲ ﺃﻥ ﻛﻞ ﺧﺼﻠﺔ ﻣﻦ ﺍﻹﻳﻤﺎﻥ ﻓﻬﻲ ﺇﺳﻼﻡ‪ ،‬ﻭﻛﻞ ﺧﺼﻠﺔ ﻣﻦ‬ ‫ﺍﻹﺳﻼﻡ ﻓﻬﻲ ﺇﻳﻤﺎﻥ ﻭﺩﻳﻦ‪ ،‬ﻭﻛﻞ ﺧﺼﻠﺔ ﻣﻦ ﺍﻟﺪﻳﻦ ﺇﻳﻤﺎﻥ ﻭﺇﺳﻼﻡ‪ .‬ﻓﻼ ﻳﺴﻌﻚ ﺃﻥ‬ ‫ﺗﻨﻔﻲ ﺍﻹﺳﻼﻡ ﻋﻦ ﺍﻹﻳﻤﺎﻥ ﺍﻟﺬﻱ ﻫﻮ ﺍﻻﻋﺘﻘﺎﺩ‪ ،‬ﻓﻴﻜﻮﻥ ﺍﻟﻮﺍﺣﺪ ﻣﺆﻣ ﻨﺎ ﻏﻴﺮ ﻣﺴﻠﻢ‪،‬‬ ‫ﻣﺴﻠﻤﺎ ﻏﻴﺮ ﻣﺆﻣﻦ)‪.(٣‬‬ ‫‬‫ﺃﻭ‬ ‫ﻛﻤﺎ ﻳﺸﻴﺮ ﺍﻟﺴﺎﻟﻤﻲ ﺇﻟﻰ ﺍﻟﻌﻼﻗﺔ ﺑﻴﻦ ﻟﻔﻈﻲ »ﺍﻹﻳﻤﺎﻥ« ﻭ»ﺍﻹﺳﻼﻡ«‪ ،‬ﻗﺎﺋﻼ‪:‬‬ ‫ﺍﻋﻠﻢ ﺃﻥ ﻟﻺﻳﻤﺎﻥ ﻭﺍﻹﺳﻼﻡ ﻓﻲ ﺍﻟﺸﺮﻉ ﺍﺳﺘﻌﻤﺎﻻ ﻏﻴﺮ ﺍﻻﺳﺘﻌﻤﺎﻝ ﺍﻟﻠﻐﻮﻱ‪ ،‬ﻭﺫﻟﻚ‬ ‫ﺃﻥ ﺍﻟﺸﺮﻉ ﻧﻘﻠﻬﻤﺎ ﻋﻦ ﻣﻌﻨﺎﻫﻤﺎ ﺍﻟﻠﻐﻮﻱ ﻓﺎﺳﺘﻌﻤﻠﻬﻤﺎ ﻣﺘﺮﺍﺩﻓﻴﻦ ﻓﻲ ﻣﻄﻠﻖ ﺍﻟﻮﺍﺟﺐ‬ ‫ﻛﺎﻥ ﺫﻟﻚ ﺍﻟﻮﺍﺟﺐ ﺗﺼﺪﻳﻘﺎ ﺑﺎﻟﺠﻨﺎﻥ ﻓﻘﻂ‪ ،‬ﺃﻭ ﺗﺼﺪﻳﻘﺎ ﺑﺎﻟﺠﻨﺎﻥ ﻣﻊ ﻗﻮﻝ ﺑﺎﻟﻠﺴﺎﻥ‪،‬‬ ‫ﺃﻭ ﻛﺎﻥ ﻣﻌﻬﻤﺎ ﻋﻤﻞ ﻻﺯﻡ ﺇﺗﻴﺎﻧﻪ‪ .‬ﻓﻤﻦ ﺃﺩﻯ ﺟﻤﻴﻊ ﻣﺎ ﻭﺟﺐ ﻋﻠﻴﻪ ﻛﺎﻥ ﻣﺆﻣ ﻨﺎ‬ ‫)‪ (١‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.١١٩‬‬ ‫)‪ (٢‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٤٤٥‬‬ ‫)‪ (٣‬ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪ :‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.١٠٠‬‬ ‫‪401‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺃﺻﻞ ﺍﻷﺳﻤﺎﺀ ﻭﺍﻷﺣﻜﺎﻡ‬ ‫ﻣﺴﻠﻤﺎ ﻋﻨﺪﻧﺎ)‪.(١‬‬ ‫‬‫ﻣﺴﻠﻤﺎ ﻋﻨﺪﻧﺎ‪ .‬ﻭﻣﻦ ﺃﺧ ‪‬ﻞ ﺑﺸﻲﺀ ﻣﻦ ﺍﻟﻮﺍﺟﺒﺎﺕ ﻻ ﻳﺴﻤﻰ ﻣﺆﻣ ﻨﺎ‬ ‫‬ ‫ﺭﺍﻓﻀﺎ ﺃﻥ‬ ‫‬‫ﻭﻟﻬﺬﺍ ﻗﺼﺮ ﺍﻟﺴﺎﻟﻤﻲ ﻟﻔﻆ »ﻣﺴﻠﻢ« ﻋﻠﻰ ﻣﺮﺗﻜﺐ ﺍﻟﻜﺒﻴﺮﺓ ﻓﻲ ﺍﻟﺪﻧﻴﺎ‪،‬‬ ‫ﻣﺴﻠﻤﺎ‪ .‬ﻭﻫﺬﺍ ﻣﺎ ﺳﻨﺘﻌﺮﻑ ﻋﻠﻴﻪ ﺃﻛﺜﺮ ﻓﻲ ﺃﺻﻞ ﺍﻟﻤﻨﺰﻟﺔ ﺑﻴﻦ‬ ‫‬‫ﻳﺴﻤﻴﻪ ﻣﺆﻣ ﻨﺎ‬ ‫ﺍﻟﻤﻨﺰﻟﺘﻴﻦ ﻓﻲ ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻣﻦ‪.‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺗﻘﺴﻴﻢ ﺍﻹﺳﻼﻡ ﺇﻟﻰ ﻗﻮﺍﻋﺪ ﻭﺃﺭﻛﺎﻥ؛ ﻓﺄﺭﻛﺎﻧﻪ‪:‬‬ ‫‬‫ﻭﻗﺪ ﻭﺭﺩ ﻋﻨﺪ‬ ‫ﺍﻻﺳﺘﺴﻼﻡ‪ ،‬ﻭﺍﻟﺮﺿﺎ‪ ،‬ﻭﺍﻟﺘﻮﻛﻞ‪ ،‬ﻭﺍﻟﺘﻔﻮﻳﺾ‪ .‬ﻭﻗﻮﺍﻋﺪﻩ‪ :‬ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺍﻟﻌﻤﻞ‪ ،‬ﻭﺍﻟﻨ ‪‬ﻴﺔ‪،‬‬ ‫ﻭﺍﻟﻮﺭﻉ‪ .‬ﻭﺍﻟﺒﺪﺍﻳﺎﺕ ﺍﻷﻭﻟﻰ ﺍﻟﻤﻮﺛﻘﺔ ﻟﻬﺬﺍ ﺍﻟﺘﻘﺴﻴﻢ ﻛﺎﻧﺖ ﻣﻊ ﺍﻟﺠﻨﺎﻭﻧﻲ‪ ،‬ﺛﻢ ﺍﺑﻦ‬ ‫ﺟﻤﻴﻊ ﻓﻲ ﺗﺮﺟﻤﺘﻪ ﻟﻌﻘﻴﺪﺓ ﺍﻟﺘﻮﺣﻴﺪ ﻣﻦ ﺍﻟﺒﺮﺑﺮﻳﺔ ﺇﻟﻰ ﺍﻟﻌﺮﺑﻴﺔ)‪.(٢‬‬ ‫‪ ٢٣٨‬ا '*اد  '?‬ ‫ﺍﻟﻤﺴﻠﻢ ﻫﻮ ﺫﺍﻙ ﺍﻟﺸﺨﺺ ﺍﻟﺬﻱ ﺗﺤﻠﻰ ﺑﻤﺠﻤﻮﻋﺔ ﻣﻦ ﺍﻟﺼﻔﺎﺕ؛ ﻣﻨﻬﺎ‪:‬‬ ‫ﺍﻟﺘﺼﺪﻳﻖ ﺑﻜﻞ ﻣﺎ ﻳﺠﺐ ﺍﻟﺘﺼﺪﻳﻖ ﺑﻪ‪ ،‬ﻣﻦ ﻋﻘﺎﺋﺪ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺃﺻﻮﻟﻪ‪ ،‬ﺃﻱ‪:‬‬‫‬ ‫ﺻﺪﻕ ﺑﺠﻤﻴﻊ ﻣﺎ ﻳﻠﺰﻣﻪ ﺗﺼﺪﻳﻘﻪ ﻣﻤﺎ ﻋﻠﻢ ﻣﻦ ﺍﻟﺪﻳﻦ ﺑﺎﻟﻀﺮﻭﺭﺓ‪.‬‬ ‫ﻭﻛﻒ ﺍﻟﻠﺴﺎﻥ ﻋﻦ‬ ‫‬‫ﺗﻠﻔﻆ ﺑﺠﻤﻴﻊ ﻣﺎ ﻳﻠﺰﻣﻪ ﺍﻟﺘﻠﻔﻆ ﺑﻪ‪ ،‬ﻣﻦ ﺍﻟﻨﻄﻖ ﺑﺎﻟﺤﻖ‪،‬‬‫‬ ‫ﺍﻟﻨﻄﻖ ﺑﺎﻟﺒﺎﻃﻞ‪.‬‬ ‫ﻋﻤﻞ ﺑﺠﻮﺍﺭﺣﻪ ﺟﻤﻴﻊ ﻣﺎ ﻳﻠﺰﻣﻪ ﻋﻤﻠﻪ‪ ،‬ﺳﻮﺍﺀ ﺇﺗﻴﺎﻥ ﺑﺎﻟﻤﺄﻣﻮﺭ ﺑﻪ‪ ،‬ﺃﻭ ﺍﺟﺘﻨﺎﺏ‬‫‬ ‫ﺍﻟﻨﻬﻲ ﻋﻨﻪ‪.‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺃﻥ ﻣﺮﺗﻜﺐ ﺍﻟﻜﺒﻴﺮﺓ ﻣﺆﻣ ﻨﺎ‪ ،‬ﺑﻞ ﻳﻤﻜﻦ ﺃﻥ‬ ‫‬‫ﻭﺑﻨﺎﺀ ﻋﻠﻰ ﻫﺬﺍ ﻻ ﻳﻌﺘﺒﺮ‬ ‫ﻣﺴﻠﻤﺎ ﻓﻘﻂ ﻣﻦ ﺑﺎﺏ ﺍﻟﺘﺠﺎﻭﺯ‪ .‬ﻳﻘﻮﻝ ﺍﻟﺴﺎﻟﻤﻲ ﻋﻦ ﻣﺮﺗﻜﺐ ﺍﻟﻜﺒﻴﺮﺓ‪:‬‬ ‫‬‫ﻳﻄﻠﻖ ﻋﻠﻴﻪ‬ ‫»ﺃﻃﻠﻘﻨﺎ ﻋﻠﻴﻪ ﺍﺳﻢ ﻣﺴﻠﻢ‪ ،‬ﺇﻣﺎ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﻤﻌﻨﻰ ﺍﻟﻠﻐﻮﻱ‪ ،‬ﻭﻫﻮ ﺍﻻﻧﻘﻴﺎﺩ‪ ،‬ﻓﺈﻧﻪ ﻭﺇﻥ‬ ‫)‪ (١‬ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﺍﻟﻤﺸﺎﺭﻕ‪ ،‬ﺹ ‪.٤٢٧‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪ ٨٠١‬ ‪.٨٠٢‬‬ ‫‬‫)‪ (٢‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪402‬‬ ‫ﻛﺎﻥ ﻏﻴﺮ ﻣﻨﻘﺎﺩ ﻓﻲ ﺍﻟﻜﻞ ﻓﻬﻮ ﻣﻨﻘﺎﺩ ﻓﻲ ﺍﻟﺒﻌﺾ‪ ،‬ﻭﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺍﺳﺘﻌﻤﺎﻻ ﻋﺮﻓ ‪‬ﻴﺎ‬ ‫ﻋﺎ ‪‬ﻣﺎ ﺇﺫ ﺃﻃﻠﻘﻨﺎﻩ ﻓﻲ ﻣﻘﺎﺑﻠﺔ ﺍﻟﺸﺮﻙ«)‪.(١‬‬ ‫‪ ٢٣٩‬اﻹ 'ن‪n :‬ل و'< و‪ J‬ﱠ‪8‬‬ ‫ﻳﺆﻛﺪ ﺍﻟﺴﺎﻟﻤﻲ ﻋﻠﻰ ﺃﻥ ﺍﻷﻣﺔ ﺍﺗﻔﻘﺖ ﻋﻠﻰ ﺃﻥ ﺍﻹﻳﻤﺎﻥ‪ :‬ﻗﻮﻝ ﻭﻋﻤﻞ ﻭﻧ ‪‬ﻴﺔ‪،‬‬ ‫ﻭﺧﺎﻟﻔﺖ ﺍﻟﻤﺮﺟﺌﺔ ﻓﻲ ﺫﻟﻚ ﺣﻴﺚ ﺫﻫﺒﺖ ﺇﻟﻰ ﺃﻥ ﺍﻹﻳﻤﺎﻥ‪ :‬ﻫﻮ ﺍﻟﺘﻮﺣﻴﺪ ﻓﻘﻂ‪ ،‬ﻭﻣﺎ‬ ‫ﺳﻮﻯ ﺫﻟﻚ ﻣﻦ ﺍﻷﻭﺍﻣﺮ ﺑﺎﻟﻄﺎﻋﺔ‪ ،‬ﻭﺍﻟﻨﻮﺍﻫﻲ ﻋﻦ ﺍﻟﻤﻌﺎﺻﻲ ﻟﻴﺴﺖ ﻋﻨﺪﻫﻢ‬ ‫ﺑﺈﻳﻤﺎﻥ‪ ،‬ﻭﻻ ﺩﻳﻦ‪ ،‬ﻭﻻ ﺇﺳﻼﻡ‪ ،‬ﻭﺇﻧﻤﺎ ﻫﻲ ﻟﻠﺘﺮﻏﻴﺐ ﻓﻘﻂ‪ ،‬ﻓﻬﻲ ﻋﻨﺪﻫﻢ ﺑﻤﻨﺰﻟﺔ‬ ‫ﺍﻟﻨﻮﺍﻓﻞ ﻭﺍﻟﻤﻜﺮﻭﻫﺎﺕ)‪.(٢‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔﺍﻋﺘﻘﺎﺩ ﺑﺎﻟﻘﻠﺐ‪ ،‬ﻭ ﻧﻄﻖ ﺑﺎﻟﻠﺴﺎﻥ‪ ،‬ﻭﻋﻤﻞ‬ ‫‬‫ﻭﺍﻹﻳﻤﺎﻥﻋﻨﺪ‬ ‫ﺑﺎﻟﺠﻮﺍﺭﺡ‪» ،‬ﻟﻴﺲ ﺍﻹﻳﻤﺎﻥ ﺑﺎﻟﺘﺤﻠﻲ ﻭﻻ ﺑﺎﻟﺘﻤﻨﻲ‪ ،‬ﻭﻟﻜﻨﻪ‪ :‬ﻣﺎ ﻭﻗﺮ ﺑﺎﻟﻘﻠﺐ‪،‬‬ ‫ﻭﺻﺪﻗﻪ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﻻ ﻳﺪﺧﻞ ﺃﺣﺪ ﺍﻟﺠﻨﺔ ﺇﻻ ﺑﻌﻤﻞ ﺻﺎﻟﺢ ﻳﺘﻘﻨﻪ«‪ ،‬ﺃﻱ‪ :‬ﻳﺤﻜﻤﻪ‪،‬‬ ‫ﻭﺍﻹﻳﻤﺎﻥ ﺑﺎﻃﻦ ﻓﻲ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﻇﻬﻮﺭ ﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﻟﺢ ﻳﺪﻝ ﻋﻠﻰ ﺯﻳﺎﺩﺗﻪ)‪.(٣‬‬ ‫‪!! ٢٤٠‬ت اﻹ 'ن‬ ‫ﻳﺤﺪﺩ ﺍﻟﺸﻘﺼﻲ ﻟﻺﻳﻤﺎﻥ ﺛﻼﺙ ﻣﻘﺎﻣﺎﺕ؛ ﻭﻫﻲ‪:‬‬ ‫ﺍﻟﻤﻘﺎﻣﺔ ﺍﻷﻭﻟﻰ‪ :‬ﺍﻧﻄﻮﺍﺀ ﺍﻟﻘﻠﻮﺏ‪ ،‬ﻭﺿﻤﻴﺮ ﺍﻟﻨﻔﻮﺱ ﻋﻠﻰ ﺍﻋﺘﻘﺎﺩ ﺍﻟﺘﻮﺣﻴﺪ ﻟﻐﺔ‬ ‫ﺫﻡ ﺍﻟﻤﻨﺎﻓﻘﻴﻦ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺑﺄﻓﻮﺍﻫﻬﻢ‪،‬‬ ‫ﻭﺷﺮ ﻋﺎ‪ ،‬ﻭﺟﻤﻴﻊ ﻣﺎ ﺣﻜﻰ ﺍﷲ ﻓﻲ ﻛﺘﺎﺑﻪ ﻣﻦ ‬ ‫ﺑﺪ ﻓﻴﻪ ﻣﻦ ﺍﻋﺘﻘﺎﺩ ﺍﻟﻘﻠﻮﺏ؛ ﺣﻴﻦ‬ ‫ﻭﻟﻢ ﺗﺆﻣﻦ ﻗﻠﻮﺑﻬﻢﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺍﻹﻳﻤﺎﻥ ﻻ ‬ ‫ﺫﻣﻬﻢ ﺇﺫ ﻟﻢ ﻳﻌﺘﻘﺪﻭﻩ ﻓﻲ ﻗﻠﻮﺑﻬﻢ‪.‬‬ ‫‬ ‫)‪ (١‬ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﺍﻟﻤﺸﺎﺭﻕ‪ ،‬ﺹ ‪.٤٢٧‬‬ ‫)‪ (٢‬ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٢٠‬‬ ‫)‪ (٣‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٤٥٢‬‬ ‫‪403‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺃﺻﻞ ﺍﻷﺳﻤﺎﺀ ﻭﺍﻷﺣﻜﺎﻡ‬ ‫ﺍﻟﻤﻘﺎﻣﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺍﻹﻗﺮﺍﺭ ﺑﺎﻟﻠﺴﺎﻥ ﻧﻄﻘﺎ‪ ،‬ﻭﺍﻹﻋﺮﺍﺏ ﻋﻦ ﺍﻟﻀﻤﻴﺮ ‬ ‫ﻭﻗﻔﺎ‪ ،‬ﻭﻗﺒﻠﻪ‬ ‫ﺗﺤﻘﻴﻘﺎ‪ ،‬ﻭﺻﺪﻗﺎ‪ ،‬ﻭﻫﺬﺍ ﺩﻭﻥ ﺍﻷﻭﻝ؛ ﻷﻥ ﺍﻷﻭﻝ ﻳﺠﺰﻱ ﻋﻦ ﻫﺬﻩ ﺍﻟﻌﻠﻞ‪ ،‬ﻭﻻ‬ ‫ﺗﺠﺰﻱ ﻫﺬﻩ ﻋﻦ ﺫﻟﻚ ﻋﻠﻰ ﺣﺎﻝ ﻟﻐﺔ‪ ،‬ﻭﺷﺮ ﻋﺎ‪.‬‬ ‫ﺃﻣﺎ ﺍﻟﻠﻐﺔ‪ :‬ﻓﻸﻥ ﻧﻄﻖ ﺍﻟﻠﺴﺎﻥ‪ ،‬ﻭﺇﻗﺮﺍﺭﻩ ﻋﺒﺎﺭﺓ ﻋﻦ ﺍﻟﺘﺼﺪﻳﻖ ﺍﻟﺬﻱ ﺣﺼﻞ ﻓﻲ‬ ‫)‪(١‬‬ ‫ﻓﺬﻡ ﻣﻦ ﺁﻣﻦ ﺑﻠﺴﺎﻧﻪ‪،‬‬ ‫ﺍﻟﻘﻠﺐ‪ ،‬ﻗﺎﻝ ﮊ ‪» :‬ﺃﺑﻰ ﺍﷲ ﺃﻥ ﻳﻘﺒﻞ ﺍﻟﻌﻤﻞ ﺇﻻ ﺑﺎﻹﻳﻤﺎﻥ« ‪ ،‬‬ ‫ﻭﻟﻢ ﻳﺨﻠﺺ ﺍﻹﻳﻤﺎﻥ ﺇﻟﻰ ﻗﻠﺒﻪ‪ .‬ﻭﺍﻷﺩﻟﺔ ﻗﺎﺋﻤﺔ ﻋﻠﻰ ﺇﺛﺒﺎﺕ ﺍﻹﻳﻤﺎﻥ ﻓﻲ ﺍﻟﻘﻠﺐ‪،‬‬ ‫ﻭﺍﻟﻨﻄﻖ ﺑﻪ ﺑﺎﻟﻠﺴﺎﻥ‪ .‬ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪] ﴾¥ ¤ £﴿ :‬ﺍﻟﺒﻘﺮﺓ‪ ،[١٠٤ :‬ﻣﻌﻨﺎﻩ‪ :‬ﺃﻗﺮﻭﺍ‪.‬‬ ‫ﺍﻟﻤﻘﺎﻣﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺍﻹﻳﻤﺎﻥ ﻫﻮ ﺍﻟﻌﻤﻞ ﺑﺎﻷﺭﻛﺎﻥ‪ ،‬ﻭﺗﺤﻘﻴﻘﻪ ﺑﺎﻷﻓﻌﺎﻝ ﺷﺮ ﻋﺎ‬ ‫ﻭﺳﻤﻌﺎ)‪ .(٢‬ﺃﻣﺎ ﺍﻟﺸﺮﻉ‪ :‬ﻓﻘﻮﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪﴾ d c b a ` ﴿ :‬‬ ‫‬ ‫]ﺍﻟﺒﻘﺮﺓ‪ ،[١٤٣ :‬ﺃﻱ‪ :‬ﺻﻼﺗﻜﻢ ﺇﻟﻰ ﺑﻴﺖ ﺍﻟﻤﻘﺪﺱ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﻨﺒﻲ ﮊ ‪» :‬ﺍﻹﻳﻤﺎﻥ ﻣﺌﺔ‬ ‫ﺟﺰﺀ‪ ،‬ﺃﻋﻼﻫﺎ ﺷﻬﺎﺩﺓ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪ ،‬ﻭﺃﺩﻧﺎﻫﺎ ﺇﻣﺎﻃﺔ ﺍﻷﺫﻯ ﻋﻦ ﺍﻟﻄﺮﻳﻖ«)‪.(٣‬‬ ‫ﻭﻛﺜﻴﺮ ﻣﻦ ﺍﻷﺧﺒﺎﺭ ﺩﺍﻟﺔ ﻋﻠﻰ ﺃﻥ ﺍﻷﻋﻤﺎﻝ ﻣﻦ ﺍﻹﻳﻤﺎﻥ‪.‬‬ ‫ﻓﻤﻦ ﺧﺮﺝ ﻋﻦ ﻫﺬﻩ ﺍﻟﻤﻘﺎﻣﺎﺕ ﺍﻟﺜﻼﺙ‪ ،‬ﻓﻬﻮ ﻛﻤﺎ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪t﴿ :‬‬ ‫‪ ~ } |{ z y x w v u‬ﮯ‬ ‫❁ ‪] ﴾¨ § ¦ ¥ ¤ £ ¢‬ﺍﻟﻨﺤﻞ‪ ،[١٠٩ ،١٠٨ :‬ﻭﻣﻦ ﻛﺎﻥ‬ ‫ﺍﻹﻳﻤﺎﻥ ﻓﻲ ﻗﻠﺒﻪ‪ ،‬ﻭﺧﻼ ﻣﻨﻪ ﻟﺴﺎﻧﻪ ﻭﻋﻤﻠﻪ‪ ،‬ﻓﻬﻮ ﻛﻘﻮﻡ ﻓﺮﻋﻮﻥ ﺍﻟﺬﻳﻦ ﻗﺎﻝ ﺍﷲ ﻓﻴﻬﻢ‪:‬‬ ‫﴿ ! " ‪﴾ , + * ) ( '& % $ #‬‬ ‫]ﺍﻟﻨﻤﻞ‪ .[١٤ :‬ﻭﻣﻦ ﻛﺎﻥ ﺍﻹﻳﻤﺎﻥ ﻓﻲ ﻗﻠﺒﻪ ﻭﻟﺴﺎﻧﻪ‪ ،‬ﻭﺧﻼ ﻣﻨﻪ ﺍﻟﻌﻤﻞ ﻓﻬﻮ ﻛﻤﺎ ﻗﺎﻝ ﺍﷲ‬ ‫)‪ (١‬ﺃﻭﺭﺩﻩ ﺍﻟﻬﻴﺜﻤﻲ‪ ،‬ﻣﺠﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ‪ ،‬ﻛﺘﺎﺏ ﺍﻹﻳﻤﺎﻥ‪ ،‬ﺑﺎﺏ ﻻ ﻳﻘﺒﻞ ﺍﻹﻳﻤﺎﻥ ﺑﻼ ﻋﻤﻞ‪ ،‬ﺭﻗﻢ ‪.١٨٧/١ ،٩٥‬‬ ‫)‪ (٢‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٤٤٥‬ ‪.٤٤٧‬‬ ‫)‪ (٣‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ ،‬ﺭﻗﻢ )‪ ،(٣٥‬ﻛﺘﺎﺏ ﺍﻹﻳﻤﺎﻥ‪ ،‬ﺑﺎﺏ ﺑﻴﺎﻥ ﻋﺪﺩ ﺷﻌﺐ ﺍﻹﻳﻤﺎﻥ ﻭﺃﻓﻀﻠﻬﺎ ﻭﺃﺩﻧﺎﻫﺎ‪،‬‬ ‫ﺃﻳﻀﺎ‬ ‫ﺑﻀﻊ ﻭﺳﺒﻌﻮﻥ ﺑﺎ ﺑﺎ«‪ ،‬ﻭﻓﻲ ﺍﻟﺘﺮﻣﺬﻱ ‬ ‫‬‫ﺹ ‪ ٣٩‬ ‪ .٤٠‬ﻭﺭﻭﻯ ﻣﻌﻨﺎﻩ ﺍﻟﺒﺨﺎﺭﻱ ﺑﻠﻔﻆ‪» :‬ﺍﻹﻳﻤﺎﻥ‬ ‫ﻣﻮﺟﻮﺩ‪ .‬ﻛﻤﺎ ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﺑﻠﻔﻆ ﻣﻘﺎﺭﺏ ﻓﻲ ﺍﻟﺴﻨﻦ )‪ ،(١٤‬ﻭﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋﻲ ﻓﻲ ﺍﻹﻳﻤﺎﻥ )‪.(١٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪404‬‬ ‫ﻓﻴﻬﻢ‪ ~ ❁ | { z y x w v u t s ❁ q ﴿ :‬ﮯ‬ ‫¡ ‪] ﴾ ª © ¨ § ¦ ¥ ¤£ ¢‬ﺍﻟﻌﻨﻜﺒﻮﺕ‪ ١ :‬ ‪.(١)[٣‬‬ ‫ﻭﻫﺬﺍ ﻣﺎ ﺃﻛﺪﻩ ﺍﻟﻮﺍﺭﺟﻼﻧﻲ ﻓﻲ ﻛﺘﺎﺑﻪ »ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ« ﻗﺎﺋﻼ‪ :‬ﻣﺬﻫﺒﻨﺎ ﻓﻲ‬ ‫ﻭﺗﺼﺤﻴﺤﺎ‪ ،‬ﻭﻫﻮ ﻣﺬﻫﺒﻨﺎ‬ ‫‬‫ﺗﺼﺮﻳﺤﺎ‬ ‫‬‫ﺍﻹﻳﻤﺎﻥ ﺃﻧﻪ ﺍﻟﻘﻮﻝ ﻭﺍﻻﻋﺘﻘﺎﺩ ﻭﺍﻷﻋﻤﺎﻝ‬ ‫ﻭﻣﺬﻫﺐ ﺍﻟﺴﻨﻴﺔ ﻣﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﺍﺑﻦ ﺣﻨﺒﻞ ﻭﺃﺑﻲ ﺣﻨﻴﻔﺔ ﻋﻠﻰ ﻗﻮﻝ‪ ،‬ﻭﻫﻮ‬ ‫ﻣﺬﻫﺐ ﺳﺎﺋﺮ ﺍﻟﻤﺤﻜﻤﺔ)‪.(٢‬‬ ‫ﻭﻳﻘﺼﺮ ﺍﻟﻘﻄﺐ ﺃﻃﻔﻴﺶ ﺗﻌﺮﻳﻒ ﺍﻹﻳﻤﺎﻥ ﻋﻠﻰ ﺍﻟﺘﺼﺪﻳﻖ ﺑﺎﻟﻘﻠﺐ)‪ ،(٣‬ﻣﻊ‬ ‫ﺍﻋﺘﺒﺎﺭ ﺃﻥ ﺍﻹﻗﺮﺍﺭ ﺑﺎﻟﻠﺴﺎﻥ ﻭﺍﻟﻌﻤﻞ ﺑﺎﻟﺠﻮﺍﺭﺡ ﻣﻤﺎ ﻳﺘﻢ ﺑﻪ ﺍﻹﻳﻤﺎﻥ ﻭﻳﻜﻤﻞ‪ ،‬ﻓﻬﻤﺎ‬ ‫ﻘﺮ ﻓﻲ ﺍﻟﺪﻧﻴﺎ‬ ‫ﺍﻟﻤ ‬ ‫ﺷﺮﻃﺎﻥ؛ ﻓﺎﻹﻗﺮﺍﺭ ﺑﺎﻟﻠﺴﺎﻥ ﺷﺮﻁ ﻷﻥ ﺗﺠﺮﻱ ﺍﻷﺣﻜﺎﻡ ﻋﻠﻰ ‬ ‫ﻛﺤﻖ ﺣﻘﻦ ﺍﻟﺪﻣﺎﺀ ﻭﺍﻷﻣﻮﺍﻝ ﻟﺤﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻗﺎﻝ‪» :‬ﺃﻣﺮﺕ ﺃﻥ‬ ‫ﺃﻗﺎﺗﻞ ﺍﻟﻨﺎﺱ ﺣﺘﻰ ﻳﺸﻬﺪﻭﺍ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺃﻥ ﻣﺤﻤﺪ ﺍ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻭﻳﻘﻴﻤﻮﺍ‬ ‫ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻳﺆﺗﻮﺍ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻓﺈﺫﺍ ﻓﻌﻠﻮﺍ ﺫﻟﻚ ﻋﺼﻤﻮﺍ ﻣﻨﻲ ﺩﻣﺎﺀﻫﻢ ﻭﺃﻣﻮﺍﻟﻬﻢ ﺇﻻ ﺑﺤﻖ‬ ‫ﺍﻹﺳﻼﻡ ﻭﺣﺴﺎﺑﻬﻢ ﻋﻠﻰ ﺍﷲ«)‪.(٤‬‬ ‫ﻭﻟﻴﺲ ﻣﻌﻨﻰ ﺫﻟﻚ ﺃﻥ ﺍﻟﻘﻄﺐ ﺃﻃﻔﻴﺶ ﻳﺮﻯ ﺃﻥ ﺍﻹﻳﻤﺎﻥ ﻫﻮ ﺍﻟﺘﺼﺪﻳﻖ ﻓﻘﻂ‬ ‫ﻭﺃﻧﻪ ﻳﻨﻜﺮ ﺍﻟﻌﻤﻞ‪ ،‬ﺑﻞ ﻳﺮﻯ ﺃﻥ ﺍﻟﻌﻤﻞ ﺭﻛﻦ ﻣﻬﻢ ﻣﻦ ﺃﺭﻛﺎﻥ ﺍﻹﻳﻤﺎﻥ ﺇﺫ ﻗﺎﻝ‪:‬‬ ‫)‪ (١‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٤٤٧‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﺠﻴﻄﺎﻟﻲ‪ :‬ﻗﻨﺎﻃﺮ ﺍﻟﺨﻴﺮﺍﺕ‪ ،‬ﺝ ‪،١‬‬ ‫‬‫)‪ (٢‬ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪ :‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪ ١١٤‬ ‪.١١٥‬‬ ‫ﺹ ‪ ٢٤٦‬ ‪.٢٤٧‬‬ ‫)‪ (٣‬ﺃﻃﻔﻴﺶ‪ :‬ﺷﺎﻣﻞ ﺍﻷﺻﻞ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٣‬‬ ‫)‪ (٤‬ﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺣﺒﻴﺐ‪ :‬ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺠﻬﺎﺩ‪ ،‬ﺑﺎﺏ )‪ (١٧‬ﺟﺎﻣﻊ ﺍﻟﻐﺰﻭ ﻓﻲ ﺳﺒﻴﻞ‬ ‫ﺍﷲ‪ ،‬ﺭﻗﻢ ‪ .٤٦٤‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ ،‬ﺭﻗﻢ )‪ ،(٢٢‬ﻛﺘﺎﺏ ﺍﻹﻳﻤﺎﻥ‪ ،‬ﺑﺎﺏ ﺍﻷﻣﺮ ﺑﻘﺘﺎﻝ ﺍﻟﻨﺎﺱ ﺣﺘﻰ‬ ‫ﻳﻘﻮﻟﻮﺍ‪ :‬ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻣﺤﻤﺪ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﺹ ‪ .٣٢‬ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﻛﺘﺎﺏ ﺍﻹﻳﻤﺎﻥ‪ ،‬ﺑﺎﺏ »ﻓﺈﻥ ﺗﺎﺑﻮﺍ‬ ‫ﻭﺃﻗﺎﻣﻮﺍ ﺍﻟﺼﻼﺓ«‪ ،١٧/١ ،‬ﺭﻗﻢ ‪.٢٥‬‬ ‫‪405‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺃﺻﻞ ﺍﻷﺳﻤﺎﺀ ﻭﺍﻷﺣﻜﺎﻡ‬ ‫ﻻ ﻳﻨﻔﻊ ﻋﻠﻢ‪ ،‬ﺃﻭ ﻋﻤﻞ ﺑﻼ ﺁﺧﺮ‪ ،‬ﻭﺍﻟﺘﻮﺣﻴﺪ ﻋﻠﻢ ﻭﻋﻤﻞ‪ ،‬ﻓﻠﻢ ﻳﺼﺢ ﻟﻠﻘﻠﺐ ﻋﻠﻢ‬ ‫ﺗﻮﺣﻴﺪ ﺑﻼ ﻋﻤﻞ ﺗﻮﺣﻴﺪ)‪.(١‬‬ ‫ﻭﺍﻟﻌﻤﻞ ﺷﺮﻁ ﻟﻠﻨﺠﺎﺓ ﻣﻦ ﺍﻟﻌﺬﺍﺏ‪ ،‬ﻭﻣﻈﻨﺔ ﻻﺳﺘﺤﻘﺎﻕ ﺍﻟﺜﻮﺍﺏ‪ ،‬ﻭﺍﻹﻳﻤﺎﻥ‬ ‫ﺧﺎﻟﻴﺎ ﻣﻦ ﺍﻟﺸﺮﻃﻴﻦ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ ﻳﻘﻮﻝ ﻋﻤﺮ ﺑﻦ ﺟﻤﻴﻊ‪ :‬ﺇﻥ‬ ‫‬‫ﺍﻟﻘﻮﻟﻲ ﻻ ﻳﻜﻔﻲ‬ ‫ﺍﻹﻳﻤﺎﻥ ﻋﻠﻰ ﻭﺟﻬﻴﻦ‪ :‬ﺗﻮﺣﻴﺪ ﻭﻏﻴﺮ ﺗﻮﺣﻴﺪ‪ ،‬ﻭﺍﻟﺘﻮﺣﻴﺪ ﻋﻠﻰ ﻭﺟﻬﻴﻦ‪ :‬ﻗﻮﻝ‬ ‫ﻭﻋﻤﻞ‪ ،‬ﻻ ﻳﺴﻊ ﺟﻬﻞ ﺍﻟﺘﻮﺣﻴﺪ ﻭﻻ ﺗﺮﻛﻪ ﻭﻻ ﻳﺴﻊ ﺟﻬﻞ ﺍﻟﺸﺮﻙ ﻭﻻ ﻓﻌﻠﻪ)‪.(٢‬‬ ‫ﻭﺍﻹﻳﻤﺎﻥ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﺑﺎﻟﺠﺰﻡ ﺑﺼﺪﻕ ﺍﻟﺮﺳﻮﻝ‪ ،‬ﻣﻊ ﺃﺩﺍﺀ ﺍﻟﻠﻮﺍﺯﻡ ﻛﻠﻬﺎ‪ .‬ﻓﻤﻦ‬ ‫ﻋﺮﻑ ﺃﻥ ﺍﻟﺮﺳﻮﻝ ﺻﺎﺩﻕ ﻭﻟﻢ ﻳﺠﺰﻡ ﺑﺼﺪﻗﻪ‪ ،‬ﻓﻼ ﻳﻜﻮﻥ ﻣﺆﻣ ﻨﺎ ﻋﻨﺪ ﺍﻟﺴﺎﻟﻤﻲ‬ ‫ﺧﻼﻓﺎ ﻟﺒﻌﺾ ﻗﻮﻣﻪ‪ .‬ﻭﻣﻦ ﺟﺰﻡ ﺑﺎﻟﺘﺼﺪﻳﻖ‪ ،‬ﻭﻛﺎﻧﺖ ﻋﻠﻴﻪ ﻟﻮﺍﺯﻡ ﻓﻮﻗﻪ‪ ،‬ﻓﻼ ﻳﻜﻮﻥ‬ ‫ﻣﺆﻣ ﻨﺎ ﺑﺎﻟﺘﺼﺪﻳﻖ ﻧﻔﺴﻪ؛ ﻷﻥ ﺍﻟﺘﺼﺪﻳﻖ ﻻ ﻳﺠﺰﻳﻪ ﺩﻭﻥ ﺃﺩﺍﺀ ﺍﻟﻮﺍﺟﺒﺎﺕ‪.‬‬ ‫ﻭﻳﺬﻛﺮ ﺍﻟﺴﺎﻟﻤﻲ ﻫﺬﺍ ﻗﺎﺋﻼ‪ :‬ﺍﻹﻳﻤﺎﻥ ﻋﻨﺪﻧﺎ ﻫﻮ‪ :‬ﺗﺼﺪﻳﻖ ﺑﺎﻟﺠﻨﺎﻥ‪ ،‬ﻭﺇﻗﺮﺍﺭ‬ ‫ﺑﺎﻟﻠﺴﺎﻥ‪ ،‬ﻭﻋﻤﻞ ﺑﺎﻷﺭﻛﺎﻥ‪ ،‬ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﻫﺬﻩ ﺍﻟﺜﻼﺛﺔ ﻳﻠﺰﻡ ﻓﻲ ﻣﻮﺿﻊ ﻟﺰﻭﻣﻪ‪،‬‬ ‫ﻭﻛﻠﻬﺎ ﺗﺴﻘﻂ ﺑﺎﻹﻋﺬﺍﺭ ﻣﺎ ﻋﺪﺍ ﺍﻟﺘﺼﺪﻳﻖ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﺴﻘﻂ ﺑﻌﺪ ﻭﺟﻮﺑﻪ ﺑﻮﺟﻪ ﻣﻦ‬ ‫ﺍﻟﻮﺟﻮﻩ ﺃﺻﻼ‪ ،‬ﻓﺎﻹﻗﺮﺍﺭ ﻳﺴﻘﻂ ﺑﺎﻹﻛﺮﺍﻩ‪ ،‬ﻓﻠﻠﻤﻜﺮﻩ ﺃﻥ ﻳﺘﻠﻔﻆ ﺑﻜﻠﻤﺔ ﺍﻟﻜﻔﺮ ﻭﻗﻠﺒﻪ‬ ‫ﻣﻄﻤﺌﻦ ﺑﺎﻹﻳﻤﺎﻥ‪ .‬ﻭﻛﺬﻟﻚ ﺳﺎﺋﺮ ﺍﻟﻠﻮﺍﺯﻡ ﺗﺴﻘﻂ ﻋﻦ ﺍﻟﻤﻜﻠﻒ ﺑﺎﻹﻋﺬﺍﺭ‪ ،‬ﺃﻣﺎ‬ ‫ﺍﻟﺘﺼﺪﻳﻖ ﻓﻼ ﻳﺴﻘﻂ ﺑﻌﺪ ﻭﺟﻮﺑﻪ ﺑﺸﻲﺀ ﻣﻦ ﺍﻟﻮﺟﻮﻩ)‪.(٣‬‬ ‫ﻣﻘﻄﻌﺎ ﻣﻦ ﻛﺘﺎﺏ »ﺗﻬﺬﻳﺐ ﺍﻟﺒﻴﺎﻥ ﻓﻲ ﺗﻔﺴﻴﺮ ﺍﻟﻘﺮﺁﻥ« ﻷﺑﻲ ﻋﺒﺪ ﺍﷲ‬ ‫‬‫ﻭﻳﻮﺭﺩ ﺍﻟﻜﻨﺪﻱ‬ ‫ﺷﺮﺍﺋﻌﺎ‬ ‫‬‫ﻣﺤﻤﺪ ﺑﻦ ﺃﺣﻤﺪ ﺍﻟﻠﺨﻤﻲ ﺍﻟﻨﺤﻮﻱ )ﺕ ‪٥٧٧‬ﻫ‪١١٨١/‬ﻡ( ﻳﺬﻛﺮ ﻓﻴﻪ ﺃﻥ ﻟﻺﻳﻤﺎﻥ‬ ‫ﻭﻓﺮﺍﺋﻀﺎ ﻭﺣﺪﻭ ﺩﺍ ﻭﺳﻨ ﻨﺎ؛ ﺇﺫ ﺍﺗﻔﻖ ﺍﻟﻤﻮﺳﻮﻣﻮﻥ ﺑﺎﻟﺴﻨﺔ ﻋﻠﻰ ﺃﻥ ﺍﻹﻳﻤﺎﻥ ﻗﻮﻝ ﺑﺎﻟﻠﺴﺎﻥ‪،‬‬ ‫‬ ‫ﻭﺍﻋﺘﻘﺎﺩ ﺑﺎﻟﻘﻠﺐ‪ ،‬ﻭﻋﻤﻞ ﺑﺎﻟﺠﻮﺍﺭﺡ‪ ،‬ﻳﺰﻳﺪ ﺑﺎﻟﻄﺎﻋﺔ ﻭﺍﻟﻌﻠﻢ‪ ،‬ﻭﻳﻨﻘﺺ ﺑﺎﻟﻤﻌﺼﻴﺔ‪.‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٧٤‬ ‪.٧٥‬‬ ‫‬‫ﻭﺃﻳﻀﺎ‪ :‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫‬‫)‪ (١‬ﺃﻃﻔﻴﺶ‪ :‬ﺍﻟﺬﻫﺐ ﺍﻟﺨﺎﻟﺺ‪ ،‬ﺹ ‪.٧٥‬‬ ‫)‪ (٢‬ﻋﻤﺮ ﺑﻦ ﺟﻤﻴﻊ‪ :‬ﻣﻘﺪﻣﺔ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺹ ‪.١٢٩‬‬ ‫)‪ (٣‬ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﻃﻠﻌﺔ ﺍﻟﺸﻤﺲ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪ ٣٧٠‬ ‪.٣٧١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪406‬‬ ‫ﻭﺭﻭﻱ ﺃﻧﻪ ﻗﻴﻞ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﺇﻥ ﺍﻟﻨﺎﺱ ﻗﺎﻟﻮﺍ‪ :‬ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻓﺨﻔﻲ ﺑﻬﺎ ﻋﻠﻴﻨﺎ‬ ‫ﺍﻟﻤﺆﻣﻦ ﻣﻦ ﺍﻟﻜﺎﻓﺮ‪ ،‬ﻓﻘﺎﻝ ﮊ ‪» :‬ﺃﻻ ﺃﺩﻟﻜﻢ؟ ﺇﻥ ﺍﻟﻤﺆﻣﻦ ﺇﺫﺍ ﻗﺎﻝ‪ :‬ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‬ ‫ﺃﺗﺒﻌﻬﺎ ﺑﺎﻟﻌﻤﻞ ﺍﻟﺼﺎﻟﺢ‪ ،‬ﻭﺇﻥ ﺍﻟﻜﺎﻓﺮ ﺇﺫﺍ ﻗﺎﻝ‪ :‬ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﺃﺗﺒﻌﻬﺎ ﺑﺎﻟﻔﺠﻮﺭ«)‪.(١‬‬ ‫ﻭﺍﻟﻤﺮﺟﺌﺔ ﺯﻋﻤﺖ ﺃﻥ ﺍﻹﻳﻤﺎﻥ ﻫﻮ ﺍﻟﻘﻮﻝ‪ ،‬ﻭﺭﺃﻭﺍ ﺃﻧﻪ ﺇﻥ ﻋﻤﻞ ﺃﻱ ﻋﻤﻞ ﻣﻊ‬ ‫ﺍﻻﻋﺘﺮﺍﻑ ﺑﺎﻟﺸﻬﺎﺩﺓ ﻟﻢ ﻳﻨﻘﺾ ﺇﻳﻤﺎﻧﻪ)‪.(٢‬‬ ‫ﻭﻳﻔﺴﺮ ﺍﻟﻜﻨﺪﻱ ﻭﺍﻟﻮﺍﺭﺟﻼﻧﻲ ﻗﻮﻝ ﺍﷲ ‪c b a `_ ^ ] ﴿ : 8‬‬ ‫‪] ﴾ f e d‬ﺍﻟﺤﺠﺮﺍﺕ‪ [١٤ :‬ﺃﻧﻪ ﻳﺤﺘﻤﻞ ﻭﺟﻬﻴﻦ‪:‬‬ ‫ﺍﻷﻭﻝ‪ :‬ﺃﻱ‪ :‬ﻟﻢ ﺗﻮﻗﻨﻮﺍ ﺑﺎﻹﻳﻤﺎﻥ ﺍﻟﺬﻱ ﻳﺘﺤﻘﻖ ﺑﻪ ﻛﻤﺎﻝ ﺍﻹﻳﻤﺎﻥ ﻭﺗﻤﺎﻣﻪ‪،‬‬ ‫ﻭﻟﻴﺲ ﻣﻌﻨﺎﻩ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﻧﻔﻲ ﺍﻹﻳﻤﺎﻥ ﻋﻨﻬﻢ‪ ،‬ﺑﺤﻴﺚ ﻻ ﻳﻜﻮﻥ ﻟﻬﻢ ﺷﻲﺀ ﻣﻦ‬ ‫ﺍﻹﻳﻤﺎﻥ ﻗ ‪‬ﻞ ﺃﻭ ﻛ ﺜﺮ‪.‬‬ ‫ﺍﻟﺜﺎﻧﻲ‪ :‬ﻳﺤﺘﻤﻞ ﺃﻧﻪ ﻟﻢ ﻳﻨﻒ ﻋﻨﻬﻢ ﺍﻹﻳﻤﺎﻥ‪ ،‬ﻭﻗﺪ ﺩﺧﻠﻮﺍ ﺑﻪ ﻓﻲ ﺟﻤﻠﺔ‬ ‫ﺍﻟﻤﺆﻣﻨﻴﻦ‪ ،‬ﻓﺮﺑﻤﺎ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﺃﻗﻮﻯ ﺍﻟﻮﺟﻬﻴﻦ‪ .‬ﺃﺣﺪﻫﻤﺎ‪ :‬ﺃﻧﻪ ﻗﺪ ﺃﺛﺒﺖ ﻟﻬﻢ‬ ‫ﺍﻹﻳﻤﺎﻥ ﺑﻘﻮﻟﻪ‪ ﴾ f e d ﴿ :‬ﻭﻻ ﻳﻜﻮﻥ ﺍﻹﺳﻼﻡ ﺑﺤﻘﻴﻘﺔ ﺇﻻ ﻭﻣﻌﻪ ﺣﻆ‬ ‫ﻣﻦ ﺍﻹﻳﻤﺎﻥ ﻭﺇﻻ ﻟﻜﺎﻥ ﻧﻔﺎﻗﺎ‪.‬‬ ‫ﻭﺑﻬﺬﻳﻦ ﺍﻟﻮﺟﻬﻴﻦ ﻻ ﻳﻨﺘﻔﻲ ﻋﻨﻬﻢ ﺍﻹﻳﻤﺎﻥ ﺑﺎﻟﻜﻠﻴﺔ‪ ،‬ﻭﻫﻮ ﺍﻷﻇﻬﺮ‪ ،‬ﺇﻻ ﺇﺫ ﻛﺎﻥ‬ ‫ﻫﺆﻻﺀ ﺍﻷﻋﺮﺍﺏ ﻗﺪ ﻋﻠﻢ ﺍﷲ ﻣﻨﻬﻢ ﺃﻥ ﻗﻮﻟﻬﻢ‪ :‬ﺁﻣﻨﺎ ﻧﻔﺎﻗﺎ ﻻ ﺣﻘﻴﻘﺔ ﻟﻪ‪ ،‬ﻭﻫﺬﺍ ﺭﺑﻤﺎ‬ ‫ﻳﻜﻮﻥ ﻟﺨﺎﺹ ﻣﻦ ﺍﻷﻋﺮﺍﺏ ﺍﻟﺬﻳﻦ ﻫﻢ ﻳﻨﺎﻓﻘﻮﻥ ﻓﻼ ﺇﻳﻤﺎﻥ ﻟﻬﻢ‪.‬‬ ‫ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺍﻷﻋﻤﺎﻝ ﻣﻦ ﺍﻹﻳﻤﺎﻥ ﺍﺗﻔﺎﻕ ﺟﻤﻴﻊ ﺍﻟﻤﺘﻜﻠﻤﻴﻦ ﻓﻲ ﻫﺬﻩ‬ ‫ﺍﻟﻤﺴﺄﻟﺔ ﻋﻠﻰ ﺃﻥ ﺍﻟﺸﺮﻉ ﻃﺎﺭﺉ ﻋﻠﻰ ﺍﻟﻠﻐﺔ‪ ،‬ﻭﺃﻥ ﺍﻟﺸﺮﻉ ﻗﺪ ﻭﺭﺩ ﻓﻲ ﺃﺷﻴﺎﺀ)‪ (٣‬ﻭﻫﻲ‬ ‫‬ ‫ﻣﺮﺳﻼ‪.‬‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺟﺎﺑﺮ‪ ،‬ﻣﺴﻨﺪ ﺍﻟﺮﺑﻴﻊ ﺑﺎﻷﺧﺒﺎﺭ ﺍﻟﻤﻘﺎﻃﻴﻊ‪ ،‬ﺭﻗﻢ ‪ ،٩٢٥‬ﺹ ‪ ،٣٦٠‬ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪ :‬ﺍﻟﺪﻟﻴﻞ ﻭﺍﻟﺒﺮﻫﺎﻥ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.١٩٥‬‬ ‫‬‫)‪ (٢‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٢٤٧‬‬ ‫)‪ (٣‬ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪ :‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.١١٥‬‬ ‫‪407‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺃﺻﻞ ﺍﻷﺳﻤﺎﺀ ﻭﺍﻷﺣﻜﺎﻡ‬ ‫ﺃﻓﻌﺎﻝ‪ .‬ﻭﺍﻟﺘﻮﺣﻴﺪﻣﺜﻼﺑﺘﺼﺪﻳﻖ ﺍﻟﻘﻠﺐ ﻭﺇﻗﺮﺍﺭ ﺍﻟﻠﺴﺎﻥ‪ .‬ﻭﻻ ﻳﻜﻔﻲ ﺃﺣﺪﻫﻤﺎ‬ ‫ﻋﻦ ﺍﻵﺧﺮ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻜﻔﻲ ﺍﻟﻘﻠﺐ ﻋﻨﺪ ﺍﷲ‪ ،‬ﻭﻣﻦ ﻻ ﻳﻨﻄﻖ ﻳﻜﻔﻴﻪ ﺇﺟﻤﺎ ﻋﺎ ﺗﺼﺪﻳﻖ‬ ‫ﺍﻟﻘﻠﺐ‪ ،‬ﻭﺍﻟﻘﻮﻝ ﺑﺄﻧﻪ ﻳﻜﻔﻲ ﺗﺼﺪﻳﻖ ﺍﻟﻘﻠﺐ ﻋﻨﺪ ﺍﷲ‪ ،‬ﻗﺎﻝ ﺑﻪ ﺍﻹﻣﺎﻡ ﺃﻓﻠﺢ ‪5‬‬ ‫)ﺕ ‪٢٥٨‬ﻫ‪٨٧٢/‬ﻡ(‪ ،‬ﻭﺇﻧﻤﺎ ﺃﻣﺮ ﺑﺎﻹﻗﺮﺍﺭ ﻟﻴﻌﻠﻢ ﺍﻟﻨﺎﺱ ﻓﻴﺠﺮﻭﺍ ﻋﻠﻴﻪ ﺃﺣﻜﺎﻡ‬ ‫ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻹﺷﻬﺎﺭ ﺩﻳﻦ ﺍﷲ ﻭﺇﻋﺰﺍﺯﻩ)‪.(١‬‬ ‫‪ ٢٤١‬ا‪Fi‬ﻼف ا  *ق ‪3‬ل ا )'<‬ ‫ﺍﺧﺘﻠﻒ ﺍﻟﻨﺎﺱ ﻓﻴﻤﻦ ﺃﺗﻰ ﺑﺎﻟﻘﻮﻝ ﻭﺿ ‪‬ﻴﻊ ﺍﻟﻌﻤﻞ ﻋﻠﻰ ﺧﻤﺴﺔ ﻣﺬﺍﻫﺐ‪:‬‬ ‫ﻭﺿﻴﻊ ﺍﻟﻌﻤﻞ ﻓﻬﻮ ﻣﺸﺮﻙ ﻛﺎﻓﺮ‪،‬‬ ‫‬‫ﺍﻷﻭﻝ‪ :‬ﻗﺎﻟﺖ ﺍﻟﺼﻔﺮﻳﺔ‪ :‬ﻣﻦ ﺃﺗﻰ ﺑﺎﻟﻘﻮﻝ‬ ‫ﻓﺎﺳﻖ ﺿﺎﻝ ﻋﺎﺹ‪ ،‬ﻟﻴﺲ ﺑﻤﺴﻠﻢ ﻭﻻ ﺑﻤﺆﻣﻦ‪ ،‬ﻭﺍﺳﺘﺪﻟﻮﺍ ﻋﻠﻰ ﺫﻟﻚ ﺑﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪:‬‬ ‫﴿ ‪] ﴾ e d c b‬ﺍﻷﻧﻌﺎﻡ‪.[١٢١ :‬‬ ‫ﻭﺿﻴﻊ ﺍﻟﻌﻤﻞ ﻓﻬﻮ ﻓﺎﺳﻖ ﻋﺎﺹ‬ ‫‬‫ﺍﻟﺜﺎﻧﻲ‪ :‬ﻗﺎﻟﺖ ﺍﻟﻤﻌﺘﺰﻟﺔ‪ :‬ﻣﻦ ﺃﺗﻰ ﺑﺎﻟﻘﻮﻝ‬ ‫ﻟﻴﺲ ﺑﻤﺆﻣﻦ‪ ،‬ﻭﻻ ﺑﻤﺴﻠﻢ‪ ،‬ﻭﻻ ﺑﻤﺸﺮﻙ‪ ،‬ﻭﻻ ﺑﻜﺎﻓﺮ‪.‬‬ ‫ﻭﺿﻴﻊ ﺍﻟﻌﻤﻞ ﻓﻬﻮ ﻣﺆﻣﻦ‪ ،‬ﻣﺴﻠﻢ‬ ‫‬‫ﺍﻟﺜﺎﻟﺚ‪ :‬ﻭﻗﺎﻟﺖ ﺍﻷﺷﻌﺮﻳﺔ‪ :‬ﻣﻦ ﺃﺗﻰ ﺑﺎﻟﻘﻮﻝ‬ ‫ﻋﺎﺹ‪ ،‬ﻣﺬﻧﺐ ﻟﻴﺲ ﺑﻤﺸﺮﻙ ﻭﻻ ﻛﺎﻓﺮ‪ ،‬ﺇﻥ ﺷﺎﺀ ﺍﷲ ‪‬‬ ‫ﻋﺬﺑﻪ‪ ،‬ﻭﺇﻥ ﺷﺎﺀ ﺍﷲ ﺭﺣﻤﻪ‪،‬‬ ‫ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﻥ ﺍﻟﻌﻤﻞ ﻟﻴﺲ ﺑﺸﺮﻁ ﻟﺼﺤﺔ ﺍﻹﻳﻤﺎﻥ‪.‬‬ ‫ﻭﻫﺬﺍ ‬ ‫ﻭﺿﻴﻊ ﺍﻟﻌﻤﻞ ﻓﻬﻮ ﻣﺆﻣﻦ ﻣﺴﻠﻢ‪،‬‬ ‫‬‫ﺍﻟﺮﺍﺑﻊ‪ :‬ﻗﺎﻟﺖ ﺍﻟﻤﺮﺟﺌﺔ‪ :‬ﻣﻦ ﺃﺗﻰ ﺑﺎﻟﻘﻮﻝ‬ ‫ﻟﻴﺲ ﺑﻤﺸﺮﻙ ﻭﻻ ﻛﺎﻓﺮ ﻭﻻ ﺿﺎﻝ ﻭﻻ ﻓﺎﺳﻖ‪.‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺑﺄﺻﻨﺎﻓﻬﺎ ﻭﺍﻟﺰﻳﺪﻳﺔ ﻭﺍﻟﺸﻴﻌﺔ‪ :‬ﻣﻦ ﺃﺗﻰ ﺑﺎﻟﻘﻮﻝ‬ ‫‬‫ﺍﻟﺨﺎﻣﺲ‪ :‬ﻗﺎﻟﺖ‬ ‫ﻭﺿﻴﻊ ﺍﻟﻌﻤﻞ ﻓﻬﻮ ﻛﺎﻓﺮ ﻣﻨﺎﻓﻖ ﻓﺎﺳﻖ ﻋﺎﺹ‪ ،‬ﻟﻴﺲ ﺑﻤﺆﻣﻦ ﻭﻻ ﺑﻤﺸﺮﻙ‪ ،‬ﻭﺃﺣﻜﺎﻣﻪ‬ ‫‬ ‫)‪ (١‬ﺃﻃﻔﻴﺶ‪ :‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ ،‬ﺝ ‪ ،١٦‬ﺹ ‪.١٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪408‬‬ ‫ﺃﺣﻜﺎﻡ ﺍﻟﻤ ﻠﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻦ ﺍﻟﺘﻮﺍﺭﺙ ﻭﺍﻟﻤﻨﺎﻛﺤﺔ‪ ،‬ﻭﺗﻜﺎﻓﺆ ﺍﻟﺪﻣﺎﺀ‪ ،‬ﻭﺍﻟﺴﻼﻡ ﻭﻏﻴﺮ‬ ‫ﺫﻟﻚ)‪.(١‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻣﻨﺬ ﺇﻣﺎﻣﻬﺎ ﺍﻷﻭﻝ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ﺍﻟﺬﻱ‬ ‫‬‫ﻭﻗﺪ ﺑﺪﺃ ﻫﺬﺍ ﺍﻟﺮﺃﻱ ﻋﻨﺪ‬ ‫ﺻﺮﺡ ﺑﺄﻥ ﺍﻹﻳﻤﺎﻥ ﻗﻮﻝ ﻭﻋﻤﻞ‪ .‬ﻭﺳﻨﻌﺮﺽ ﻟﻬﺬﻩ ﺍﻻﺗﺠﺎﻫﺎﺕ ﻓﻲ »ﺣﻜﻢ ﻣﺮﺗﻜﺐ‬ ‫ﺍﻟﻜﺒﻴﺮﺓ«‪ ،‬ﻭﺍﺧﺘﻼﻑ ﺍﻟﻔﺮﻕ ﺣﻮﻟﻪ ﻓﻲ ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻣﻦ‪.‬‬ ‫‪ ٢٤٢‬در‪Q‬ت اﻹ 'ن‬ ‫ﺇﻥ ﺍﻹﻳﻤﺎﻥ ﻟﻪ ﺧﻤﺲ ﺩﺭﺟﺎﺕ ﻋﻠﻰ ﻗﺪﺭ ﺍﻟﺘﺮﻗﻲ ﻓﻴﻪ‪ ،‬ﺃﻭﻟﻬﺎ‪ :‬ﺍﻹﻳﻤﺎﻥ‪ ،‬ﺛﻢ‬ ‫ﺍﻟﻈﻦ‪ ،‬ﺛﻢ ﺍﻟﻌﻠﻢ‪ ،‬ﺛﻢ ﺍﻟﻴﻘﻴﻦ‪ ،‬ﺛﻢ ﺍﻟﻤﻌﺮﻓﺔ)‪.(٢‬‬ ‫ﺍﻟﺪﺭﺟﺔ ﺍﻷﻭﻟﻰ‪ :‬ﺍﻹﻳﻤﺎﻥ‪ :‬ﻫﻮ ﺍﻟﻤﻌﻨﻰ ﺍﻟﺬﻱ ﻛﻠﻔﻪ ﺍﷲ ‪ 8‬ﻋﺒﺎﺩﻩ ﺍﻟﻤﺆﻣﻨﻴﻦ‪،‬‬ ‫ﻭﻫﻮ ﻗﻮﻟﻪ ‪r q p on m l k j i h g ﴿ : 8‬‬ ‫‪] ﴾ { z y x w v u t s‬ﺍﻟﺒﻘﺮﺓ‪ ،[٢٨٥ :‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪:‬‬ ‫﴿‪æ å ä ã â á à ß Þ Ý Ü‬‬ ‫‪] ﴾ ë ê é èç‬ﺍﻟﺒﻘﺮﺓ‪.(٣)[٢٥٦ :‬‬ ‫ﺍﻟﺪﺭﺟﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺍﻟﻈﻦ‪ :‬ﺇﺫﺍ ﺗﺤﻘﻖ ﻟﻠﻌﺒﺪ ﺍﻹﻳﻤﺎﻥ‪ ،‬ﻭﺛﺒﺖ ﻭﺭﺳﻰ ﻓﻲ ﻗﻠﺒﻪ ﺍﻧﺘﻘﻞ‬ ‫ﺇﻟﻰ ﺩﺭﺟﺔ ﺃﻗﻮﻯ ﻣﻤﺎ ﻫﻮ ﻓﻴﻪ‪ ،‬ﻭﻫﻲ ﺍﻟﻈﻦ‪ ،‬ﻭﻣﻨﻪ ﻗﻮﻝ ﺍﻹﻣﺎﻡ ﻋﻠﻲ‪ :‬ﺇﻥ ﺍﻹﻳﻤﺎﻥ ﻳﺒﺪﻭ‬ ‫ﻟﻤﻈﻨﺔ ﻓﻲ ﺍﻟﻘﻠﺐ‪ ،‬ﻛﻠﻤﺎ ﺍﺯﺩﺍﺩ ﺍﻧﺸﺮﺡ ﻟﻪ ﺍﻟﻘﻠﺐ ﻓﻲ ﺍﻟﻈﻦ‪ .‬ﻭﺍﻟﻈﻦ ﺩﺭﺟﺔ ﻓﻲ ﺍﻹﻳﻤﺎﻥ‬ ‫ﺃﻋﻠﻰ ﻣﻦ ﺃﻭﺍﺋﻠﻪ‪ ،‬ﻓﻘﺪ ﻣﺪﺡ ﺍﷲ ‪ 8‬ﺑﻪ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻓﻘﺎﻝ ﻋ ‪‬ﺰ ﻣﻦ ﻗﺎﺋﻞ‪¬ « ﴿ :‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪ :‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ‪ ،‬ﺝ ‪،١‬‬ ‫‬‫)‪ (١‬ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٢٤ :٢٢٢‬‬ ‫ﺹ ‪ ١٢٤‬ ‪.١٢٦‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﺸﻘﺼﻲ‪:‬‬ ‫‬‫)‪ (٢‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪ .٩٥‬ﻭﺍﻟﺠﻴﻄﺎﻟﻲ‪ :‬ﻗﻨﺎﻃﺮ ﺍﻟﺨﻴﺮﺍﺕ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٤٨‬‬ ‫ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٤٤٧‬ ‪.٤٤٩‬‬ ‫)‪ (٣‬ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪ :‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪ .٩٥‬ﻭﺍﻟﺠﻴﻄﺎﻟﻲ‪ :‬ﻗﻨﺎﻃﺮ ﺍﻟﺨﻴﺮﺍﺕ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٥٠‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٤٤٨‬‬ ‫‬ ‫‪409‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺃﺻﻞ ﺍﻷﺳﻤﺎﺀ ﻭﺍﻷﺣﻜﺎﻡ‬ ‫ﺃﻳﻀﺎ‪3 2 1 0 / ﴿ :‬‬‫® ¯ ‪] ﴾ ³ ² ± °‬ﺍﻟﺒﻘﺮﺓ‪ ،[٤٦ :‬ﻭﻗﺎﻝ ‬ ‫‪] ﴾ : 9 8 7 6 5 4‬ﺍﻟﺘﻮﺑﺔ‪ ،[١١٨ :‬ﻭﺫﻟﻚ ﺃﻥ ﻣﻦ ﺳﻜﻨﺖ ﻧﻔﺴﻪ ﺇﻟﻰ‬ ‫ﻭﺟﻮﺩ ﺍﻟﺒﺎﺭﻱ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻭﻭﻗﻊ ﻓﻲ ﺧﻠﺪﻩ ﺍﻹﻳﻤﺎﻥ ﺍﻧﺘﻔﻰ ﻋﻨﻪ ﺍﻟﺠﻬﻞ‪ ،‬ﻭﺍﻧﺘﺎﺑﻪ ﺍﻟﺸﻚ‬ ‫ﻭﺍﻟﻈﻦ‪ ،‬ﻭﻫﻤﺎ ﻃﺮﻳﻘﺎﻥ‪ ،‬ﺃﺣﺪﻫﻤﺎ‪ :‬ﻳﻤﻴﻨﻪ‪ ،‬ﻭﺍﻵﺧﺮ‪ :‬ﻳﺴﺎﺭﻩ‪ ،‬ﻭﺍﻟﺸﻚ ﺗﺮﺩﺩ ﻭﺗﻮﻗﻒ ﺑﻴﻦ‬ ‫ﺃﻣﺮﻳﻦ ﻻ ﻣﺰﻳﺔ ﻷﺣﺪﻫﻤﺎ ﻋﻠﻰ ﺍﻵﺧﺮ‪ ،‬‬ ‫ﺃﺧﺬﺍ ﻧﺤﻮ ﺍﻟﺠﻬﻞ ﻭﺍﻟﻜﻔﺮ‪.‬‬ ‫ﻭﺍﻟﻈﻦ ﺗﺮﺟﻴﺢ ﺃﺣﺪ ﺍﻟﺠﺎﻧﺒﻴﻦ‪ ،‬ﻓﻤﻬﻤﺎ ﺗﺮﺟﺢ ﺟﺎﻧﺐ ﺍﻟﻈﻦ ﺇﻟﻰ ﺟﺎﻧﺐ ﺍﻟﻌﻠﻢ‪،‬‬ ‫ﻛﺎﻥ ﻇﻨ‪‬ﺎ ﻣﺤﻤﻮ ﺩﺍ؛ ﻷﻧﻪ ﺟﺎﻭﺯ ﺣﺪ ﺍﻟﺠﻬﻞ ﻭﺍﻟﺸﻚ ﺇﻟﻰ ﺣﺪ ﺍﻹﻳﻤﺎﻥ‪ .‬ﻭﺣﻘﻴﻘﺔ‬ ‫ﺍﻟﻈﻦ ﻣﻴﻼﻥ ﺍﻟﻨﻔﺲ ﺇﻟﻰ ﺗﺤﻘﻴﻖ ﻣﺎ ﺍﻋﺘﻘﺪ ﺍﻟﻤﺆﻣﻦ ﻭﺁﻣﻦ ﺑﻪ‪ ،‬ﻭﺍﻟﻈﻦ ﻳﺆﻭﻝ ﺇﻟﻰ‬ ‫ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺟﻞ ﺃﺣﻜﺎﻡ ﺍﻟﺸﺮﻳﻌﺔ ﺇﻧﻤﺎ ﺑﻨﻴﺖ ﻋﻠﻰ ﻏﻠﺒﺎﻥ ﺍﻟﻈﻦ)‪.(١‬‬ ‫ﺍﻟﺪﺭﺟﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺍﻟﻌﻠﻢ ﺃﻥ ﻳﻠﻮﺡ ﻟﻚ ﺍﻟﻤﻌﻨﻰ‪ ،‬ﻭﻳﻈﻬﺮ ﻟﻚ ﺍﻟﻤﻐﺰﻯ‪ ،‬ﻭﻃﻤﺄﻧﻴﻨﺔ‬ ‫ﺍﻟﻨﻔﺲ‪ ،‬ﻭﺳﻜﻮﻥ ﺍﻟﺤﺪﺱ‪ ،‬ﻭﺭﺑﻤﺎ ﻳﻌﻀﺪﻩ ﺍﻟﺪﻟﻴﻞ‪ ،‬ﻓﻴﺘﻀﺢ ﺑﻪ ﺍﻟﺴﺒﻴﻞ‪ ،‬ﻓﻠﺬﻟﻚ‬ ‫ﻓﺮﻕ ﺍﷲ ‪ 8‬ﺑﻴﻦ ﺩﺭﺟﺔ ﺍﻹﻳﻤﺎﻥ ﻭﺩﺭﺟﺎﺕ ﺍﻟﻌﻠﻢ ﻓﻘﺎﻝ‪Ë Ê É È ﴿ :‬‬‫‪‬‬ ‫‪Ù Ø × Ö ÕÔ Ó Ò Ñ Ð Ï Î Í Ì‬‬ ‫‪] ﴾ â á à ß Þ Ý Ü Û Ú‬ﺍﻟﻤﺠﺎﺩﻟﺔ‪ .[١١ :‬ﻓﻠﺤﻦ‬ ‫ﺍﻟﺨﻄﺎﺏ ﻳﺮﻓﻊ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻣﻨﻜﻢ ﺩﺭﺟﺔ ﻭﻳﺮﻓﻊ ﺍﻟﺬﻳﻦ ﺃﻭﺗﻮﺍ ﺍﻟﻌﻠﻢ ﺩﺭﺟﺎﺕ)‪.(٢‬‬ ‫ﺍﻟﺪﺭﺟﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﺍﻟﻴﻘﻴﻦ‪ :‬ﻫﻮ ﻋﻠﻢ ﺭﺍﺳﺦ ﻓﻲ ﺍﻟﻘﻠﺐ ﺯﺍﻳﻠﺘﻪ ﺍﻟﺸﻜﻮﻙ‪ ،‬ﻭﺟﺎﻧﺒﻪ‬ ‫ﺍﻻﺿﻄﺮﺍﺏ‪ ،‬ﻭﻓﺎﺭﻗﻪ ﺍﻻﺭﺗﻴﺎﺏ‪ ،‬ﻭﺍﺳﺘﺤﻜﻢ ﻓﻲ ﺍﻟﻨﻔﺲ ﺣﺘﻰ ﻛﺎﺩ ﺃﻥ ﻳﻜﻮﻥ ﻋﻦ‬ ‫❁‬‫ﻣﺸﺎﻫﺪﺓ‪ ،‬ﻗﺎﻝ ‪ 8‬ﻭﺛﻨﺎﺅﻩ‪r q ❁ o n m l k ﴿ :‬‬ ‫‪] ﴾ w v u t‬ﺍﻟﺘﻜﺎﺛﺮ‪ ٥ :‬ ‪.[٧‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪،١‬‬ ‫‬‫)‪ (١‬ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪ :‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪ ٩٥‬ ‪.٩٦‬‬ ‫ﺹ ‪.٤٤٨‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪،١‬‬ ‫‬‫)‪ (٢‬ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪ ،‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٩٦‬‬ ‫ﺹ ‪ ٤٤٨‬ ‪.٤٤٩‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪410‬‬ ‫ﻭﺍﺧ ﺘﻠﻒ ﻓﻲ ﻣﻌﻨﻰ ﺍﻟﻴﻘﻴﻦ‪ ،‬ﻓﻘﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺍﻟﻴﻘﻴﻦ ﻋﻠﻢ ﻣﺴﺘﻮﺩﻉ ﻓﻲ ﺍﻟﻘﻠﺐ‪،‬‬ ‫ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ‪ :‬ﺍﻟﻴﻘﻴﻦ ﺗﺤﻘﻴﻖ ﺍﻷﺳﺮﺍﺭ ﺑﺤﻜﻢ ﺍﻟﻤﻐﻴﺒﺎﺕ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺍﻟﻴﻘﻴﻦ‬ ‫ﻫﻮ ﺍﻟﻤﻜﺎﺷﻔﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﻴﻘﻴﻦ ﺭﺅﻳﺔ ﺍﻟﻌﻴﺎﻥ ﺑﻘﻮﺓ ﺍﻹﻳﻤﺎﻥ)‪.(١‬‬ ‫ﺍﻟﺪﺭﺟﺔ ﺍﻟﺨﺎﻣﺴﺔ‪ :‬ﺍﻟﻤﻌﺮﻓﺔ‪ :‬ﺇﺫﺍ ﻗﻮﻱ ﺍﻟﻴﻘﻴﻦ ﺗﺮﻗﻰ ﺇﻟﻰ ﺩﺭﺟﺔ ﺍﻟﻤﻌﺮﻓﺔ‪ .‬ﻓﺈﺫﺍ ﻗﻮﻱ‬ ‫ﻳﻘﻴﻦ ﺍﻟﻌﺒﺪ ﻭﺍﺳﺘﺤﻜﻤﺖ ﻋﻴﻮﻧﻪ‪ ،‬ﻭﻻﺡ ﻟﻪ ﻣﻦ ﺭﺑﻪ ﺍﻟﻠﻄﻒ ﺍﻟﺨﻔﻲ‪ ،‬ﻭﺍﻟﺼﻨﻊ ﺍﻟﺤﻔﻲ‪،‬‬ ‫ﻭﺍﻟﻨﻮﺭ ﺍﻟﺠﻠﻲ‪ ،‬ﻭﺍﺳﺘﻮﻟﻰ ﻋﻠﻰ ﻗﻠﺒﻪ ﺣﺐ ﺭﺑﻪ‪ ،‬ﻭﺍﺳﺘﺄﻧﺲ ﺑﺬﻛﺮﻩ ﻓﻲ ﺍﻟﺨﻠﻮﺍﺕ‪،‬‬ ‫ﻭﻭﺛﻖ ﺑﺈﺳﻌﺎﻓﻪ ﻓﻲ ﺍﻟﻤﻬﻤﺎﺕ‪ ،‬ﻭﻏﻠﺐ ﻧﻮﺭ ﻗﻠﺒﻪ ﻋﻠﻰ ﻧﻮﺭ ﺑﺼﺮﻩ ﻓﺄﺑﺼﺮ ﺍﻟﺪﻧﻴﺎ ﺧﻴﺎﻻ‪،‬‬ ‫ﻭﺍﻵﺧﺮﺓ ﻣﺜﺎﻻ‪ ،‬ﻭﺗﻌﺮﻑ ﺍﻟﻤﺰﻳﺪ ﻓﻲ ﺍﻟﻤﻮﺍﻃﻦ‪ ،‬ﻭﻛﺎﻥ ﻟﻪ ﻭﻣﻌﻪ ﻓﻲ ﺟﻤﻴﻊ ﺍﻷﻣﺎﻛﻦ‬ ‫ﺣﺘﻰ ﻛﺄﻧﻪ ﻳﻨﺎﺟﻴﻪ ﻋﻨﺪ ﻫﻤﻪ‪ ،‬ﻭﻳﻮﺍﻗﻌﻪ ﻋﻨﺪ ﻏﻤﻪ‪ ،‬ﻭﻳﻨﺎﻏﻴﻪ ﻋﻨﺪ ﻏﻤﻪ)‪.(٢‬‬ ‫‪ ٢٤٣‬اﻹ 'ن ا ‪ * 8/‬اﷲ @) (‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺃﻥ ﺇﻳﻤﺎﻥ ﺍﻟﻤﺮﺀ ﺳﺮ ﻣﻦ ﺍﻷﺳﺮﺍﺭ ﺍﻟﺘﻲ ﻻ ﻳﻌﻠﻤﻬﺎ ﺇﻻ ﺍﷲ؛ ﻷﻧﻪ‬ ‫‬‫ﺗﻌﺘﺒﺮ‬ ‫ﺍﻟﻤﻄﻠﻊ ﻋﻠﻰ ﺍﻟﻘﻠﻮﺏ‪ ،‬ﻭﺃﻥ ﻣﻦ ﺳﺌﻞ ﻋﻦ ﺍﻹﻳﻤﺎﻥﻭﻫﻮ ﻣﺆﻣﻦﻓﻘﻴﻞ ﻟﻪ‪:‬‬ ‫ﺃﻣﺆﻣﻦ ﺃﻧﺖ؟ ﻓﺈﻧﻪ ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﻛﻨﺖ ﺗﺮﻳﺪ ﺃﻧﻲ ﻣﻦ ﺃﻫﻞ ﺍﻹﻗﺮﺍﺭ ﺑﺎﻹﻳﻤﺎﻥﻓﻨﻌﻢ ﺃﻧﺎ‬ ‫ﻘﺮ ﺑﺎﻹﻳﻤﺎﻥ ﻭﺑﺠﻤﻴﻊ ﺃﺣﻜﺎﻣﻪ‪ ،‬ﻭﺇﻥ ﻛﻨﺖ ﺗﺮﻳﺪ ﺑﺎﻹﻳﻤﺎﻥ ﺍﻹﻳﻤﺎﻥ ﺍﻟﺤﻘﻴﻘﻲ ﺍﻟﺬﻱ‬ ‫ﻣ ‪‬‬ ‫ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ ﻓﻴﻪ‪] ﴾ S R Q P﴿ :‬ﺍﻷﻧﻔﺎﻝ‪ [٤ :‬ﻓﻼ ﻋﻠﻢ ﻟﻲ ﻓﻲ ﺫﻟﻚ‪،‬‬ ‫ﻋﻠﻤﻪ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﻟﻰ‪.‬‬ ‫ﺇﻥ ﺍﻟﻤﺆﻣﻦ ﻗﺪ ﻳﻘﺎﻝ‪ :‬ﺇﻧﻪ ﻣﺆﻣﻦ ﺑﻤﺎ ﻳﺒﺪﻭ ﻟﻪ ﻣﻦ ﺍﻻﻋﺘﺮﺍﻑ ﺑﺎﻟﺪﻳﻦ ﻭﺍﻹﻳﻤﺎﻥ‪.‬‬ ‫ﻭﻟﻢ ﻳﻜﻠﻒ ﺍﻟﻨﺎﺱ ﺃﻥ ﻳﻄﻠﻌﻮﺍ ﻋﻠﻰ ﺑﻮﺍﻃﻦ ﺍﻟﻌﺒﻴﺪ ﻭﻣﺎ ﺗﺴﺮﻩ ﺍﻟﻘﻠﻮﺏ‪ ،‬ﻭﻟﻜﻦ‬ ‫ﺗﺠﺮﻱ ﺍﻷﺣﻜﺎﻡ ﺑﻤﺎ ﻇﻬﺮ ﻣﻦ ﻋﻼﻧﻴﺘﻬﻢ ﻓﻲ ﺃﺣﻜﺎﻡ ﺍﻟﺘﺴﻤﻴﺔ ﺑﺎﻹﻳﻤﺎﻥ‪ ،‬ﻭﺍﻟﻤﻮﺍﻓﻘﺔ‬ ‫ﻷﻫﻞ ﺍﻹﻳﻤﺎﻥ ﻓﻲ ﺍﻟﻘﻮﻝ ﻭﺍﻟﻌﻤﻞ‪.‬‬ ‫)‪ (١‬ﺍﻟﺠﻴﻄﺎﻟﻲ‪ :‬ﻗﻨﺎﻃﺮ ﺍﻟﺨﻴﺮﺍﺕ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٥٣‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٤٤٩‬‬ ‫‬‫)‪ (٢‬ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪ :‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪ ٩٦‬ ‪.٩٧‬‬ ‫‪411‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺃﺻﻞ ﺍﻷﺳﻤﺎﺀ ﻭﺍﻷﺣﻜﺎﻡ‬ ‫ﻭﻟﻮ ﻟﻢ ﻳﻜﻦ ﺫﻟﻚ ﻛﺬﻟﻚ ﻟﻢ ﻳﻮﺟﺪ ﻣﻦ ﻳﻘﻄﻊ ﺑﻬﺎ ﺑﺈﻳﻤﺎﻧﻪ ﻋﻠﻰ ﺍﻟﻐﻴﺐ ﻣﻦ ﺳﺮﻩ‪.‬‬ ‫ﻭﻣﻦ ﻗﺎﻝ ﻣﻦ ﻧﻔﺴﻪ‪ :‬ﺇﻧﻪ ﻣﺆﻣ ﻨﺎ ﺣ ‪‬ﻘﺎ ﻋﻨﺪ ﺍﷲ‪ ،‬ﻓﻘﺪ ﺷﻬﺪ ﻟﻨﻔﺴﻪ ﺑﺎﻟﺠﻨﺔ‪ ،‬ﻭﺯﻛﻰ ﻧﻔﺴﻪ‪،‬‬ ‫ﻭﺧﺎﻟﻒ ﻧﻬﻲ ﺍﷲ! ﻷﻥ ﺍﷲ ﻳﻘﻮﻝ‪] ﴾ ± ° ¯ ® ¬« ª © ﴿ :‬ﺍﻟﻨﺠﻢ‪.(١)[٣٢ :‬‬ ‫ﻓﻼ ﻳﺠﻮﺯ ﻷﺣﺪ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﺃﻧﺎ ﻣﺆﻣﻦ ﺣ ‪‬ﻘﺎ‪ ،‬ﻭﻻ ﻳﻜﻮﻥ ﻫﺬﺍ ﻣﻦ ﺍﻟﺸﻚ ﻓﻲ‬ ‫ﺍﻹﻳﻤﺎﻥ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﻷﺣﺪ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﺇﻧﻪ ﻣﻦ ﺃﻫﻞ ﺍﻟﺠﻨﺔ؛ ﻷﻥ ﺫﻟﻚ ﻣﻦ ﺗﻜﻠﻒ‬ ‫ﻋﻠﻢ ﺍﻟﻐﻴﺐ ﺍﻟﺬﻱ ﻟﻢ ﻳﺠﻌﻠﻪ ﺍﷲ ﻷﺣﺪ ﻣﻦ ﻋﺒﺎﺩﻩ؛ ﺇﻻ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﻤﺮﺳﻠﻴﻦ)‪.(٢‬‬ ‫‪ ٢٤٤‬ز دة اﻹ 'ن و‪J=J‬‬ ‫ﻛﻞ ﻣﻦ ﺃﺛﺒﺖ ﺃﻥ ﺍﻟﻄﺎﻋﺎﺕ ﻣﻦ ﺍﻹﻳﻤﺎﻥ ﺃﺛﺒﺖ ﻓﻴﻪ ﺍﻟﺰﻳﺎﺩﺓ ﻭﺍﻟﻨﻘﺼﺎﻥ‪ ،‬ﻭﻛﻞ‬ ‫ﻣﻦ ﺯﻋﻢ ﺃﻥ ﺍﻹﻳﻤﺎﻥ ﻫﻮ ﺍﻹﻗﺮﺍﺭ ﻓﻘﻂ ﻣﻨﻊ ﺍﻟﺰﻳﺎﺩﺓ ﻭﺍﻟﻨﻘﺼﺎﻥ‪.‬‬ ‫ﻭﺍﺗﻔﻖ ﻛﺜﻴﺮ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺑﺰﻳﺎﺩﺓ ﺍﻹﻳﻤﺎﻥ؛ ﻷﻧﻪ ﻛﻠﻤﺎ ﺯﺍﺩﺕ ﺃﻋﻤﺎﻝ‬ ‫ﺍﻟﻤﺆﻣﻦ ﻭﺧﺼﺎﻟﻪ ﺯﺍﺩ ﺇﻳﻤﺎﻧﻪ‪ ،‬ﻣﺼﺪﺍﻗﺎ ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪B A @ ? ﴿ :‬‬ ‫‪] ﴾ D C‬ﺍﻷﻧﻔﺎﻝ‪ .[٢ :‬ﻭﺇﻟﻰ ﻫﺬﺍ ﺍﻻﺗﺠﺎﻩ ‬ ‫ﺃﻳﻀﺎ ﻳﺬﻫﺐ ﺍﻟﻤﻌﺘﺰﻟﺔ ﻭﺃﻫﻞ ﺍﻟﺤﺪﻳﺚ‪.‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻓﻲ ﺍﻟﻘﻮﻝ ﺑﻨﻘﺼﺎﻧﻪ ﺇﻟﻰ ﺃﺭﺑﻌﺔ ﺃﻗﻮﺍﻝ‪ ،‬ﻫﻲ‪:‬‬ ‫‬‫ﻭﺍﺧﺘﻠﻔﺖ‬ ‫‪ ١‬ ﺍﻹﻳﻤﺎﻥ ﻳﺰﻳﺪ ﻭﻻ ﻳﻨﻘﺺ‪ ،‬ﺑﻞ ﻳﻨﻬﺪﻡ ﺑﺎﺭﺗﻜﺎﺏ ﺍﻟﻜﺒﺎﺋﺮ؛ ﻭﻫﻮ ﻣﺸﻬﻮﺭ‬ ‫ﺍﻟﻤﺬﻫﺐ‪ ،‬ﺑﺪﻟﻴﻞ ﻗﻮﻟﻪ ﮊ ‪» :‬ﻻ ﻳﺰﻧﻲ ﺍﻟﺰﺍﻧﻲ ﺣﻴﻦ ﻳﺰﻧﻲ ﻭﻫﻮ ﻣﺆﻣﻦ‪.(٣)«...‬‬ ‫‪ ٢‬ ﺍﻹﻳﻤﺎﻥ ﻳﺰﻳﺪ ﻭﻻ ﻳﻨﻘﺺ ﻭﻟﻜﻨﻪ ﻳﻀﻌﻒ)‪ ،(٤‬ﻭﻫﻮ ﻗﻮﻝ ﺃﺑﻲ ﺳﻌﻴﺪ ﺍﻟﻜﺪﻣﻲ‬ ‫ﻭﺍﻟﺸﻘﺼﻲ‪ ،‬ﺑﻤﻌﻨﻰ ﻳﻨﻬﺪﻡ ﺑﺎﺭﺗﻜﺎﺏ ﺍﻟﻤﻌﺎﺻﻲ‪ ،‬ﻭﻳﻌﺘﺮﻳﻪ ﺍﻟﻀﻌﻒ ﻋﻨﺪ ﻓﺘﻮﺭ‬ ‫ﺍﻻﺟﺘﻬﺎﺩ ﻓﻲ ﺍﻟﻄﺎﻋﺎﺕ‪.‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٥٨٧‬‬ ‫‬‫)‪ (١‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٤٥٣‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪ :‬ﺍﻟﺪﻟﻴﻞ ﻭﺍﻟﺒﺮﻫﺎﻥ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪١٣٠‬‬ ‫‬‫)‪ (٢‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٤٥٤‬‬ ‫ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬ ‫)‪ (٣‬ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫)‪ (٤‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٤٥٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪412‬‬ ‫‪ ٣‬ ﺍﻹﻳﻤﺎﻥ ﻳﺰﻳﺪ ﻭﻳﻨﻘﺺ‪ ،‬ﺑﺎﻋﺘﺒﺎﺭﻩ ﺧﺼﺎﻻ ﻛﺜﻴﺮﺓ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﺃﺑﻲ ﺧﺮﺯ‬ ‫)ﺕ ‪٣٨٠‬ﻫ‪٩٩٠/‬ﻡ(‪ ،‬ﻭﺍﻟﺠﻴﻄﺎﻟﻲ‪ ،‬ﻭﺃﺑﻲ ﻋﻤﺎﺭ ﻋﺒﺪ ﺍﻟﻜﺎﻓﻲ‪ ،‬ﻭﺍﻟﺜﻤﻴﻨﻲ‪.‬‬ ‫ﻳﺴﺘﺸﻬﺪ ﺃﺑﻮ ﻋﻤﺎﺭ ﻋﺒﺪ ﺍﻟﻜﺎﻓﻲ‪» :‬ﺑﻘﻮﻝ ﺍﷲ ‪A @ ? ﴿ : 8‬‬ ‫‪] ﴾ C B‬ﺍﻟﺘﻮﺑﺔ‪ [١٢٤ :‬ﺃﻱ‪ :‬ﻳﻌﻤﻠﻮﻥ ﺑﻤﺎ ﻓﻲ ﺍﻟﺴﻮﺭﺓ ﻣﻦ ﺍﻟﻔﺮﺍﺋﺾ ﻓﻴﺰﺩﺍﺩﻭﺍ‬ ‫ﺑﺬﻟﻚ ﺇﻳﻤﺎ ﻧﺎ‪ .‬ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪C B A @ ? > = < ﴿ :‬‬ ‫‪] ﴾ F E D‬ﺍﻟﻔﺘﺢ‪ .[٤ :‬ﻓﻬﺆﻻﺀ ﻗﻮﻡ ﻣﺴﺘﻜﻤﻠﻮﻥ ﺍﻹﻳﻤﺎﻥ‪ ،‬ﻭﻗﺪ ﺃﺧﺒﺮ ﺍﷲ ﻋﻨﻬﻢ‬ ‫ﺃﻧﻬﻢ ﻣﻊ ﺫﻟﻚ ﻳﺰﺩﺍﺩﻭﻥ ﺇﻳﻤﺎ ﻧﺎ ﻣﻊ ﺇﻳﻤﺎﻧﻬﻢ«)‪.(١‬‬ ‫ﻗﺎﻝ ﻋﻠﻲ ﺑﻦ ﺃﺑﻲ ﻃﺎﻟﺐ‪ :‬ﺇﻥ ﺍﻹﻳﻤﺎﻥ ﻳﺒﺪﻭ ﻟﻤﻌﺔ ﺑﻴﻀﺎﺀ ﻓﻲ ﺍﻟﻘﻠﺐ‪ ،‬ﻓﺈﺫﺍ ﻋﻤﻞ‬ ‫ﺍﻟﻌﺒﺪ ﺑﺎﻟﻄﺎﻋﺎﺕ ﺍﻟﺼﺎﻟﺤﺎﺕ ﻧﻤﺖ ﻭﺯﺍﺩﺕ‪ ،‬ﺣﺘﻰ ﻳﺒﻴﺾ ﺍﻟﻘﻠﺐ ﻛﻠﻪ‪ ،‬ﻭﺃﻥ ﺍﻟﻨﻔﺎﻕ‬ ‫ﻳﺒﺪﻭ ﻧﻘﻄﺔ ﺳﻮﺩﺍﺀ‪ ،‬ﻓﺈﺫﺍ ﺍﻧﺘﻬﻚ ﺍﻟﻤﺤﺮﻣﺎﺕ؛ ﻧﻤﺖ ﻭﺯﺍﺩﺕ ﺣﺘﻰ ﻳﺴﻮﺩ ﺍﻟﻘﻠﺐ ﻛﻠﻪ)‪.(٢‬‬ ‫‪ ٤‬ ﺍﻹﻳﻤﺎﻥ ﻻ ﻳﺰﻳﺪ ﻭﻻ ﻳﻨﻘﺺ‪ ،‬ﺑﺎﻋﺘﺒﺎﺭﻩ ﺗﺼﺪﻳﻘﺎ ﻓﻲ ﺫﺍﺗﻪ‪ ،‬ﻓﺎﻟﻘﻮﻝ ﺑﻨﻘﺼﺎﻧﻪ‬ ‫ﻳﺴﺘﻠﺰﻡ ﺍﻟﺸﺮﻙ‪ ،‬ﻭﻟﻜﻦ ﻳﺰﺩﺍﺩ ﻭﻳﻨﻘﺺ ﺑﺎﻋﺘﺒﺎﺭﺍﺕ ﺃﺧﺮﻯ ﺧﺎﺭﺟﺔ ﻋﻦ ﺃﺻﻠﻪ‪،‬‬ ‫ﻭﻫﻲ ﺯﻳﺎﺩﺓ ﺍﻷﻋﻤﺎﻝ ﻭﻧﻘﺼﺎﻧﻬﺎ‪ ،‬ﻭﻗﻮﺓ ﺍﻷﺩﻟﺔ ﻭﺍﻟﺒﺮﺍﻫﻴﻦ‪ ،‬ﻭﺯﻳﺎﺩﺓ ﺍﻟﻌﻠﻢ‬ ‫ﺑﺨﺼﺎﻝ ﺍﻹﻳﻤﺎﻥ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﺍﻟﻘﻄﺐ ﺃﻃﻔﻴﺶ‪.‬‬ ‫ﻭﻳﻼﺣﻆ ﺃﻥ ﻛﻞ ﻃﺮﻑﻣﻦ ﻫﺬﻩ ﺍﻷﻃﺮﺍﻑ ﺍﻷﺭﺑﻌﺔﺭﻛﺰ ﻓﻲ ﺣﻜﻤﻪ ﻓﻲ‬ ‫ﻧﻘﺼﺎﻥ ﺍﻹﻳﻤﺎﻥ ﻋﻠﻰ ﺟﺎﻧﺐ ﻣﻦ ﺍﻟﺘﻌﺮﻳﻒ ﺍﻟﺬﻱ ﺍﺭﺗﻀﺎﻩ‪ ،‬ﻓﺠﺎﺀﺕ ﺃﻗﻮﺍﻟﻬﻢ‬ ‫ﻣﺨﺘﻠﻔﺔ ﻓﻲ ﺍﻟﻈﺎﻫﺮ‪ ،‬ﺇﻻ ﺃﻧﻬﺎ ﻣﺘﻔﻘﺔ ﻓﻲ ﺟﻮﻫﺮﻫﺎ‪ ،‬ﻻ ﺗﺨﺮﺝ ﻋﻤﺎ ﻳﺄﺗﻲ‪:‬‬ ‫‪ ١‬ ﺍﻹﻳﻤﺎﻥ ﻻ ﻳﻨﻘﺺ ﺑﺘﺮﻙ ﺍﻟﻌﻤﻞ ﺍﻟﻮﺍﺟﺐ ﺑﻞ ﻳﻨﻬﺪﻡ؛ ﻷﻧﻪ ﻣﻦ ﻣﻘﺘﻀﻴﺎﺗﻪ‪.‬‬ ‫‪ ٢‬ ﺍﻹﻳﻤﺎﻥ ﻳﻀﻌﻒ ﻋﻨﺪ ﺍﻟﺘﻘﺼﻴﺮ ﻋﻦ ﺍﻻﺟﺘﻬﺎﺩ ﻓﻲ ﺍﻟﻄﺎﻋﺎﺕ‪.‬‬ ‫‪ ٣‬ ﺍﻹﻳﻤﺎﻥ ﻳﻨﻘﺺ ﺑﺎﻋﺘﺒﺎﺭﻩ ﺧﺼﺎﻻ ﻛﺜﻴﺮﺓ‪ ،‬ﺃﻱ‪ :‬ﻳﻀﻌﻒ ﺑﺘﺮﻙ ﺑﻌﻀﻬﺎ‪.‬‬ ‫)‪ (١‬ﻋﺒﺪ ﺍﻟﻜﺎﻓﻲ‪ :‬ﺍﻟﻤﻮﺟﺰ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪ ٩٧‬ ‪.٩٨‬‬ ‫)‪ (٢‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٤٤٨‬‬ ‫‪413‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺃﺻﻞ ﺍﻷﺳﻤﺎﺀ ﻭﺍﻷﺣﻜﺎﻡ‬ ‫‪ ٤‬ ﺍﻹﻳﻤﺎﻥ ﻻ ﻳﻨﻘﺺ ﺑﺎﻋﺘﺒﺎﺭﻩ ﺗﺼﺪﻳﻘﺎ ﻓﻲ ﺫﺍﺗﻪ؛ ﻷﻥ ﻋﺪﻡ ﺍﻟﺘﺼﺪﻳﻖ ﻳﺆﺩﻱ ﺇﻟﻰ‬ ‫ﺍﻟﺸﺮﻙ)‪.(١‬‬ ‫ﻭﺫﻫﺐ ﺍﻟﺒﺴﻴﻮﻱ ﺇﻟﻰ ﺃﻥ ﺍﻹﻳﻤﺎﻥ ﻻ ﻳﺰﻳﺪ ﻭﻻ ﻳﻨﻘﺺ‪ ،‬ﻓﺄﻣﺎ ﻧﻘﺼﺎﻧﻪ ﻓﻼ ﻧﻘﺺ‬ ‫ﻓﻴﻪ؛ ﻷﻧﻪ ﻟﻮ ﻧﻘﺺ ﻣﻦ ﺗﺼﺪﻳﻘﻪ ﺷﻲﺀ ﻣﻤﺎ ﺃﻣﺮ ﺑﻪ ﻣﻦ ﺍﻟﺠﻤﻠﺔ ﻻﻧﺘﻘﺺ ﺇﻳﻤﺎﻧﻪ ﻭﻟﻢ‬ ‫ﻳﺴ ‪‬ﻢ ﻣﺆﻣ ﻨﺎ؛ ﻷﻥ ﺃﺻﻞ ﺫﻟﻚ ﺍﻟﺘﺼﺪﻳﻖ‪ ،‬ﻓﻤﻦ ﻟﻢ ﻳﺼﺪﻕ ﺑﺸﻲﺀ ﻣﻤﺎ ﺟﺎﺀ ﺑﻪ ﻋﻦ‬ ‫‪‬‬ ‫ﻳﺼﺪﻕ ﺑﺎﻟﺠﻤﻠﺔ ﺍﻟﺘﻲ ﺃﻗﺮ ﺑﻬﺎ‪.‬‬ ‫ﺍﷲ ﻟﻢ ﻳﺆﻣﻦ ﺣﺘﻰ‬ ‫ﻭﻳﺮﻯ ﺍﻟﺒﺴﻴﻮﻱ ﺃﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﻗﺪ ﺃﻛﻤﻞ ﺩﻳﻨﻪ ﻭﺗﻨﺰﻳﻠﻪ ﻋﻠﻰ ﻟﺴﺎﻥ ﻧﺒﻴﻪ ﻣﺤﻤﺪ ﮊ‬ ‫ﻓﻼ ﻧﻘﺼﺎﻥ ﻓﻴﻪ ﺑﻌﺪ ﺗﻤﺎﻣﻪ‪ ،‬ﻭﻣﻦ ﻗﺎﻝ ﺑﻨﻘﺼﺎﻥ ﺫﻟﻚ ﺑﻌﺪ ﻛﻤﺎﻟﻪ ﻓﻘﺪ ﺧﺎﻟﻒ ﻛﺘﺎﺏ‬ ‫ﺍﷲ‪ ،‬ﻭﻻ ﻳﺰﺩﺍﺩ ﻓﻲ ﺍﻹﻳﻤﺎﻥ ﺑﻌﺪ ﻛﻤﺎﻝ ﺍﻟﺘﻨﺰﻳﻞ‪ ،‬ﻭﻻ ﻳﺠﻌﻞ ﻓﻴﻪ ﻣﺎ ﻟﻴﺲ ﻣﻨﻪ‪ ،‬ﻷﻥ ﺍﷲ‬ ‫ﻗﺪ ﺃﻛﻤﻞ ﺩﻳﻨﻪ ﻭﺃﻣﺮﻩ ﻭﻧﻬﻴﻪ ﻋﻠﻰ ﻟﺴﺎﻥ ﻧﺒﻴﻪ‪ ،‬ﻓﻬﻮ ﻻ ﻳﻨﺰﻝ ﻓﻴﻪ ﺯﻳﺎﺩﺓ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﺃﻥ‬ ‫ﻳﻨﻘﺺ ﻣﻨﻪ ﺷﻲﺀ‪ .‬ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪Q P O N M L K ﴿ :‬‬ ‫‪] ﴾ U T S R‬ﺍﻟﻤﺎﺋﺪﺓ‪ [٣ :‬ﻭﻫﻮ ﺍﻹﻗﺮﺍﺭ ﺑﺎﻟﺠﻤﻠﺔ ﻭﺍﻟﺘﺼﺪﻳﻖ ﺑﻬﺎ)‪.(٢‬‬ ‫ﻓﺄﻣﺎ ﺍﻟﻤﺆﻣﻨﻮﻥ ﻓﻴﺰﺩﺍﺩﻭﻥ ﺗﺼﺪﻳﻘﺎ ﻳﻘﻴ ﻨﺎ ﻭﺇﻳﻤﺎ ﻧﺎ ﺑﻤﺎ ﺃﻧﺰﻝ‪ ،‬ﻭﺃﻣﺎ ﺍﻹﻳﻤﺎﻥ ﻓﻼ‬ ‫ﻳﺰﺩﺍﺩ‪ .‬ﻭﺍﻹﻳﻤﺎﻥ ﻏﻴﺮ ﺍﻟﻤﺆﻣﻦ‪ ،‬ﻓﺎﻟﻤﺆﻣﻦ ﻫﻮ ﺍﻟﺬﻱ ﻳﺰﺩﺍﺩ‪ ،‬ﻭﺍﻹﻳﻤﺎﻥ ﺛﺎﺑﺖ ﻻ ﺯﻳﺎﺩﺓ‬ ‫ﻓﻴﻪ ﻭﻻ ﻧﻘﺼﺎﻥ)‪.(٣‬‬ ‫ﻭﺍﻹﻳﻤﺎﻥ‪ :‬ﺍﻟﺘﺼﺪﻳﻖ ﺑﺠﻤﻴﻊ ﻣﺎ ﺃﻣﺮ ﺍﷲ ﺑﻪ ﻭﻧﻬﻰ ﻋﻨﻪ‪ ،‬ﻓﻬﻮ ﻛﺎﻣﻞ ﻻ ﻳﻨﻘﺺ)‪،(٤‬‬ ‫ﻭﻫﻮ ﺍﻹﻳﻤﺎﻥ ﺑﺠﻤﻴﻊ ﻣﺎ ﺃﻣﺮ ﺍﷲ ﻭﺃﻧﺰﻝ ﻋﻠﻰ ﺟﻤﻴﻊ ﺃﻧﺒﻴﺎﺋﻪ ﻣﻦ ﺍﻟﻜﺘﺐ ﻛﻠﻬﺎ‪،‬‬ ‫ﻭﺍﻟﺘﺼﺪﻳﻖ ﺑﻤﺎ ﺟﺎﺅﻭﺍ ﺑﻪ‪ ،‬ﻭﺑﻤﺎ ﺟﺎﺀ ﺑﻪ ﻣﺤﻤﺪ ﮊ ﻓﻲ ﺷﺮﻳﻌﺔ ﺍﻹﺳﻼﻡ‪ ،‬ﻓﻼ ﻳﺰﺍﺩ‬ ‫ﻓﻲ ﺍﻹﺳﻼﻡ ﻭﻻ ﻳﻨﻘﺺ ﻣﻨﻪ ﺑﻌﺪ ﻛﻤﺎﻝ‪.‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٧٨‬ ‪.٧٩‬‬ ‫‬‫)‪ (١‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫)‪ (٢‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٥٨٧‬‬ ‫)‪ (٣‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٥٨٩‬‬ ‫)‪ (٤‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٥٩٠‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪414‬‬ ‫ﻭﺍﻹﺳﻼﻡ ﻏﻴﺮ ﺍﻟﻤﺴﻠﻢ‪ ،‬ﻭﺍﻹﻳﻤﺎﻥ ﻏﻴﺮ ﺍﻟﻤﺆﻣﻦ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﻨﻘﺺ ﻣﻦ ﺫﻟﻚ‬ ‫ﺷﻴ ﺌﺎ ﻟﻢ ﻳﺆﻣﻦ ﺑﻪ‪ ،‬ﻭﻻ ﻳﺼﺪﻕ ﺑﻪ‪ ،‬ﻭﻣﻦ ﻳﺘﻌﺪ ﺣﺪﻭﺩ ﺍﷲ ﻓﻘﺪ ﺧﺮﺝ ﻣﻤﺎ ﺃﻗﺮ ﺑﻪ‬ ‫‪‬‬ ‫ﻭﺻﺪﻕ ﺑﻪ ﻓﻼ ﻳﻜﻮﻥ ﻣﺆﻣ ﻨﺎ)‪.(١‬‬ ‫ﻭﻳﺬﻛﺮ ﺍﻟﻮﺍﺭﺟﻼﻧﻲ ﺃﻥ ﺍﻟﻘﻄﺐ ﺃﻃﻔﻴﺶ ﻗﺪ ﺗﻔﺮﺩ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﺠﺎﻝ ﺑﻤﺴﺎﺋﻞ‬ ‫ﻣﻨﻬﺎ‪ :‬ﺃﻥ ﺍﻟﺘﺼﺪﻳﻖ ﺍﻟﻘﻠﺒﻲ ﻳﺰﻳﺪ ﻭﻳﻨﻘﺺ‪ ،‬ﻭﻟﻪ ﺃﺩﻟﺔ ﻋﻠﻰ ﺫﻟﻚ ﻣﻨﻬﺎ‪ :‬ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪:‬‬ ‫﴿ ‪] ﴾ D C‬ﺍﻷﻧﻔﺎﻝ‪ [٢ :‬ﻓﺈﻥ ﺍﻟﺘﺼﺪﻳﻖ ﺍﻟﻘﻠﺒﻲ ﻳﺰﻳﺪ ﻭﻳﻨﻘﺺ ﺑﻜﺜﺮﺓ ﺍﻟﻨﻈﺮ‬ ‫ﻭﺍﻷﺩﻟﺔ ﻭﻋﺪﻡ ﺫﻟﻚ‪ ،‬ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﻣﺎ ﻳﺰﻳﺪ ﺷﻲﺀ ﻳﻨﻘﺺ ﺑﻔﻘﺪ ﺫﻟﻚ ﺍﻟﺸﻲﺀ‪،‬‬ ‫ﻓﺎﻹﻳﻤﺎﻥ ﻳﺰﻳﺪ ﻭﻳﻨﻘﺺ‪ ،‬ﻭﻗﺪ ﺫﻛﺮ ﺑﺎﻟﺰﻳﺎﺩﺓ ﻓﻲ ﺁﻳﺎﺕ ﻏﻴﺮ ﻫﺬﻩ)‪.(٢‬‬ ‫ﺃﻣﺎ ﺃﺑﻮ ﺳﻌﻴﺪ ﺍﻟﻜﺪﻣﻲ ﻓﻴﺮﻯ ﺃﻥ ﺍﻹﻳﻤﺎﻥ ﻳﺰﻳﺪ ﻭﻻ ﻳﻨﻘﺺ؛ ﻷﻧﻪ ﺇﺫﺍ ﺍﻧﺘﻘﺺ‬ ‫ﻣﻨﻪ ﺷﻲﺀ ﺑﻄ ﻞ ﻛﻠﻪ‪ .‬ﻭﻳﻘﺎﻝ‪ :‬ﺇﻥ ﺍﻹﻳﻤﺎﻥ ﻳﻀﻌﻒ‪ ،‬ﻭﻻ ﻳﻨﻘﺺ)‪.(٣‬‬ ‫‪ D3 ٢٤٥‬ا ' ٴ!‬ ‫ﻳﺬﻛﺮ ﺍﻟﺠﻴﻄﺎﻟﻲ ﺃﺣﻜﺎﻡ ﺍﻟﻤﻜﻠﻒ ﻓﻲ ﺍﻹﺳﻼﻡ ﻭﺍﻹﻳﻤﺎﻥ ﻓﻲ ﺍﻵﺧﺮﺓ‪ ،‬ﻓﻴﺮﻯ‬ ‫ﺃﻧﻪ ﺇﻣﺎ ﺍﻟﺘﺨﻠﻴﺪ ﻓﻲ ﺍﻟﻨﺎﺭ ﺃﻭ ﺍﻹﺧﺮﺍﺝ ﻣﻨﻬﺎ‪ ،‬ﻭﻫﻲ ﻻ ﺗﺨﺮﺝ ﻋﻦ ﺃﺭﺑﻌﺔ ﺃﻗﻮﺍﻝ‪:‬‬ ‫ﻗﺎﺋﻞ‪ :‬ﺇﻥ ﺍﻟﻤﺆﻣﻦ ﻣﻦ ﺃﻗﺮ ﺑﺎﻟﻠﺴﺎﻥ‪.‬‬‫‬ ‫ﻭﻗﺎﺋﻞ‪ :‬ﺇﻧﻪ ﻣﻦ ﻋﺮﻑ ﺑﺎﻟﻘﻠﺐ ﺩﻭﻥ ﺇﻗﺮﺍﺭ ﺑﺎﻟﻠﺴﺎﻥ‪.‬‬‫‬ ‫ﻭﺃﻗﺮ‪.‬‬ ‫ﻭﺻﺪﻕ ‬ ‫‬ ‫ﻭﻗﺎﺋﻞ‪ :‬ﺇﻧﻪ ﻣﻦ ﻋﺮﻑ‬‫‬ ‫ﻭﻫﺬﻩ ﺍﻷﻗﻮﺍﻝ ﺍﻟﺜﻼﺛﺔ ﻫﻲ ﺍﻋﺘﻘﺎﺩ ﺍﻟﻤﺮﺟﺌﺔ ﻓﻲ ﺍﻹﻳﻤﺎﻥ‪.‬‬ ‫ﻭﺍﻟﻘﻮﻝ ﺍﻟﺮﺍﺑﻊ ﻗﻮﻝ ﺳﺎﺋﺮ ﺍﻷﻣﺔ‪ :‬ﺇﻥ ﺍﻟﻤﺆﻣﻦ ﻣﻦ ﺗﻮﻓﺮ ﻟﻪ ﻗﻮﻝ ﻭﻋﻤﻞ‬‫‬ ‫)‪ (١‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٥٩١‬‬ ‫)‪ (٢‬ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪ :‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.١٦٨‬‬ ‫)‪ (٣‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٤٥٢‬‬ ‫‪415‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺃﺻﻞ ﺍﻷﺳﻤﺎﺀ ﻭﺍﻷﺣﻜﺎﻡ‬ ‫ﻭﺍﻋﺘﻘﺎﺩ‪ ،‬ﻓﻤﻦ ﺟﻤﻊ ﻫﺬﻩ ﺍﻟﺜﻼﺛﺔ ﻭﻣﺎﺕ ﻋﻠﻴﻬﺎ ﻓﻼ ﺧﻼﻑ ﺃﻥ ﻣﺴﺘﻘﺮﻩ‬ ‫ﺍﻟﺠﻨﺔ)‪ .(١‬ﻭﻣﻦ ﻋﻤﻞ ﺑﺎﻹﻳﻤﺎﻥ ﻭﻣﺎﺕ ﻋﻠﻴﻪ ﻛﺎﻥ ﻣﻦ ﺍﻟﻤﺆﻣﻨﻴﻦ‪ ،‬ﺃﻣﺎ ﻣﻦ ﻧﻘﺾ‬ ‫ﺫﻟﻚ ﺑﺮﻛﻮﺏ ﻣﺎ ﺣﺮﻡ ﺍﷲ ﻋﻠﻴﻪ‪ ،‬ﻭﺗﻌﺪﻯ ﺣﺪﻭﺩﻩ ﺍﻟﺘﻲ ﺃﻭﺟﺐ ﺍﷲ ﻋﻠﻰ ﺃﻫﻠﻬﺎ‬ ‫ﺍﻟﻨﺎﺭ‪ ،‬ﻓﻘﺪ ﻧﻘﺾ ﺇﻳﻤﺎﻧﻪ‪ .‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪% $ # " ! ﴿ :‬‬ ‫& ' ( ) * ‪] ﴾ +‬ﺍﻷﻧﻌﺎﻡ‪ .[٨٢ :‬ﺇﻥ ﻣﻦ ﺃﻟﺒﺲ ﺇﻳﻤﺎﻧﻪ ﺑﻈﻠﻢ‬ ‫ﻓﻠﻢ ﻳﻌﺪﻩ ﺍﷲ ﺍﻟﺠﻨﺔ‪ ،‬ﻭﻟﻢ ﻳﺘﻮﻟ‪‬ﻪ ﻋﻠﻰ ﺍﻟﻈﻠﻢ‪ ،‬ﻓﺄﻣﺎ ﻣﻦ ﻇﻠﻢ ﺛﻢ ﺑ ‪‬ﺪ ﻝ ﺣﺴ ﻨﺎ‬ ‫‬ ‫ﺑﻌﺪ ﺳﻮﺀ ﻓﺈﻥ ﺍﷲ ﻏﻔﻮﺭ ﺭﺣﻴﻢ)‪.(٢‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻓﻲ ﻫﺬﺍ ﺍﻷﻣﺮ ﻗﺎﺋﻼ‪» :‬ﻧﺪﻳﻦ ﺑﺄﻥ ﺃﺣﻜﺎﻡ‬ ‫‬‫ﻭﻳﺬﻛﺮ ﺍﻟﺠﻴﻄﺎﻟﻲ ﻣﺬﻫﺐ‬ ‫ﺍﻟﻤﻮﺣﺪﻳﻦ ﺑﻴﻨﻬﻢ ﻭﺍﺣﺪﺓ ﺇﻻ ﻓﻲ ﺍﻟﻮﻻﻳﺔ ﻭﺍﻟﺘﺴﻤﻴﺔ ﺑﺎﻹﻳﻤﺎﻥ ﻓﺈﻧﻬﺎ ﻻ ﻳﺴﺘﺤﻘﻬﺎ ﺇﻻ‬ ‫ﺍﻟﻤﺆﻣﻦ ﺍﻟﻤﻮﻓﻲ ﺑﺪﻳﻨﻪ«)‪.(٣‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﺍﻟﺠﻴﻄﺎﻟﻲ‪ :‬ﻗﻨﺎﻃﺮ ﺍﻟﺨﻴﺮﺍﺕ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٦٤‬‬ ‫)‪ (٢‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪ ٣٨٦‬ ‪.٣٨٨‬‬ ‫)‪ (٣‬ﺍﻟﺠﻴﻄﺎﻟﻲ‪ :‬ﺍﻟﺪﻳﺎﻧﺎﺕ‪ ،‬ﺹ ‪.٣٥٩‬‬ ‫‪416‬‬ ‫ا =< ا ‪JK‬‬ ‫ا ‪;D‬* ا '‪*+‬ك و‪'D3‬‬ ‫‬ ‫وا‪e‬ﻼ‪3‬‬ ‫‪ ٢٤٦‬ا ‪L *D‬‬ ‫ﺍﻟﻜﻔﺮ ﻓﻲ ﺃﺻﻞ ﺍﻟﻠﻐﺔ‪ :‬ﻫﻮ ﺍﻟﺘﻐﻄﻴﺔ ﻭﺍﻟﺴﺘﺮ‪ ،‬ﻭﻓﻲ ﻣﻔﻬﻮﻡ ﺍﻟﻌﺮﺏ‪ :‬ﻫﻮ ﺟﺤﻮﺩ‬ ‫ﻟﻠﻤﻨﻌﻢ ﻧﻌﻤﺘﻪ‪ .‬ﻓﺎﻟﻜﻔﺮ ﻫﻮ‪ :‬ﺗﻐﻄﻴﺔ ﺍﻟﺤﻖ‪ ،‬ﻭﺍﻟﺴﺘﺮ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﻇﻬﺎﺭ ﺧﻼﻓﻪ‪ .‬ﻭﻳﻘﺎﻝ‪:‬‬ ‫ﻛﻔﺮ ﻓﻼﻥ ﻓﻼ ﻧﺎ ﺣﻘﻪ‪ ،‬ﺃﻱ‪ :‬ﺃﻧﻜﺮﻩ ﻭﺟﺤﺪﻩ ﺇﻳﺎﻩ ﻭﻏﻄﺎﻩ ﻋﻨﻪ)‪.(١‬‬ ‫ﻭﺃﻃﻠﻘﺖ ﻓﻲ ﻋﺮﻑ ﺍﻟﺸﺮﻉ ﻋﻠﻰ ﺍﻟﺸﺮﻙ ﺗﺎﺭﺓ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﻨﻔﺎﻕ ﺃﺧﺮﻯ‪ ،‬ﻭﻫﻮ‬ ‫ﺿﺪ ﺍﻹﻳﻤﺎﻥ)‪ .(٢‬ﻭﺳﻨﻌﺮﺽ ﻫﻨﺎ ﻟﻜﻔﺮ ﺍﻟﺸﺮﻙ‪ ،‬ﻭﻧﺘﺮﻙ ﺍﻟﺤﺪﻳﺚ ﻋﻦ ﻛﻔﺮ ﺍﻟﻨﻔﺎﻕ‬ ‫ﺇﻟﻰ ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻣﻦ‪.‬‬ ‫ﻭﻓﻲ ﺍﻻﺻﻄﻼﺡ‪ :‬ﺍﻟﻜﻔﺮ ﻋﻠﻰ ﻭﺟﻬﻴﻦ‪ ،‬ﺍﻷﻭﻝ‪ :‬ﻛﻔﺮ ﺍﻟﻤﻨﻌﻢ‪ ،‬ﻭﺍﻟﺜﺎﻧﻲ‪ :‬ﻛﻔﺮ‬ ‫ﺍﻟﻨﻌﻤﺔ‪ .‬ﻭﺍﻟﻜﻔﺮ ﻋﻨﺪ ﺍﻟﻌﺮﺏ ﻛﻔﺮﺍﻥ ﺍﻟﻨﻌﻤﺔ‪ .‬ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪A @ ﴿ :‬‬ ‫‪] ﴾H G F E D CB‬ﺇﺑﺮﺍﻫﻴﻢ‪ ،[٧ :‬ﻭﻗﺎﻝ ﺍﻟﻨﺒﻲ ﮊ ‪» :‬ﺇﻥ ﺍﻧﺘﻔﺎﺀ‬ ‫ﺍﻟﺮﺟﻞ ﻣﻦ ﺃﺑﻴﻪ ﻛﻔﺮ‪ ،‬ﻭﻣﻦ ﺗﺮﻙ ﺍﻟﺼﻼﺓ ﻓﻘﺪ ﻛﻔﺮ«)‪.(٤)(٣‬‬ ‫)‪ (١‬ﺍﻟﺠﻴﻄﺎﻟﻲ‪ :‬ﻗﻨﺎﻃﺮ ﺍﻟﺨﻴﺮﺍﺕ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ .٢٦٧‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ .٣٥٠‬ﺍﻟﻜﻨﺪﻱ‪:‬‬ ‫ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪ .١١٩‬ﺃﻃﻔﻴﺶ‪ :‬ﺷﺎﻣﻞ ﺍﻷﺻﻞ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٢٤‬‬ ‫)‪ (٢‬ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪ :‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.١٠١‬‬ ‫)‪ (٣‬ﺭﻭﺍﻩ ﺍﻟﻄﺒﺮﺍﻧﻲ ﻓﻲ ﺍﻟﻤﻌﺠﻢ ﺍﻷﻭﺳﻂ‪ ،‬ﺭﻗﻢ )‪ ،(٣٣٤٨‬ﻭﻟﻔﻈﻪ‪» :‬ﻣﻦ ﺗﺮﻙ ﺍﻟﺼﻼﺓ ﻣﺘﻌﻤﺪ ﺍ ﻓﻘﺪ ﻛﻔﺮ‬ ‫ﺟﻬﺎﺭﺍ«‪ ،‬ﺑﺎﺏ ﺍﻟﺠﻴﻢ »ﻣﻦ ﺍﺳﻤﻪ ﺟﻌﻔﺮ«‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﻃﺎﺭﻕ ﻋﻮﺽ ﺍﷲ‪ ،‬ﻋﺒﺪ ﺍﻟﻤﺤﺴﻦ ﺇﺑﺮﺍﻫﻴﻢ‪،‬‬ ‫‬ ‫ﺩﺍﺭ ﺍﻟﺤﺮﻣﻴﻦ ﻟﻠﻨﺸﺮ ﻭﺍﻟﺘﻮﺯﻳﻊ‪ ،‬ﻣﺼﺮ‪١٤١٥ ،‬ﻫ‪١٩٩٥/‬ﻡ‪.٣٤٣/٣ ،‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٨٤٥‬‬ ‫‬‫ﻭﺃﻳﻀﺎ‪ :‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫‬‫)‪ (٤‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٤٦٠‬‬ ‫‪417‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺃﺻﻞ ﺍﻷﺳﻤﺎﺀ ﻭﺍﻷﺣﻜﺎﻡ‬ ‫‪ ٢٤٧‬أر‪.‬ن ا ‪D‬*‬ ‫ﻫﻲ ﺍﻷﺳﺲ ﺍﻟﺘﻲ ﻳﻨﺒﻨﻲ ﻋﻠﻴﻬﺎ ﺍﻟﻜﻔﺮ‪ ،‬ﻭﺗﺘﻌﻠﻖ ﺑﺄﻋﻤﺎﻝ ﺍﻟﻘﻠﻮﺏ‪ ،‬ﻭﻗﺪ ﻟﺨﺼﻬﺎ‬ ‫ﺍﺑﻦ ﺟﻤﻴﻊ ﻓﻲ ﺃﺭﺑﻌﺔ؛ ﻫﻲ‪:‬‬ ‫ﺍﻟﺮﻏﺒﺔ ﻓﻴﻤﺎ ﺣﺮﻡ ﺍﷲ‪.‬‬‫‬ ‫ﺍﻟﺮﻫﺒﺔ ﻣﻦ ﻣﺨﻠﻮﻗﺎﺕ ﺍﷲ‪.‬‬‫‬ ‫ﺍﻟﺸﻬﻮﺓ ﺍﻟﺘﻲ ﺗﻘﻮﺩ ﺇﻟﻰ ﻣﻌﺼﻴﺔ ﺍﷲ‪.‬‬‫‬ ‫ﺍﻟﻐﻀﺐ ﺍﻟﺒﺎﻋﺚ ﻋﻠﻰ ﺍﻻﻧﺘﻘﺎﻡ‪.‬‬‫‬ ‫ﻭﺗﻌﺘﺒﺮ ﻫﺬﻩ ﺍﻟﻤﻬﻠﻜﺎﺕ ﻣﻦ ﺃﻣﺮﺍﺽ ﺍﻟﻘﻠﺐ ﺍﻟﺨﻄﻴﺮﺓ ﺍﻟﻤﺆﺩﻳﺔ ﺇﻟﻰ ﺍﻟﻜﻔﺮ ﺇﺫﺍ‬ ‫ﺍﺑﺘﺪﺍﺀ‪ ،‬ﻭﺃﻣﺎ ﺇﻥ ﺍﻋﺘﺮﺿﺖ ﻋﺒﺎﺩﺗﻪ ﻓﻠﻴﺠﺘﻬﺪ ﻓﻲ ﺍﻟﺘﺨﻠﺺ ﻣﻨﻬﺎ‬ ‫‬‫ﺍﻋﺘﻘﺪﻫﺎ ﺍﻟﻌﺒﺪ‬ ‫ﻟﺌﻼ ﺗﻬﻠﻜﻪ)‪.(١‬‬ ‫ﻣﻌﺘﺒﺮﺍ ﺃﻥ ﺃﺭﻛﺎﻥ ﺍﻟﻜﻔﺮ ﻫﻲ ﻫﺬﻩ‬ ‫‬‫ﻭﻳﺘﻔﻖ ﻣﻌﻪ ﻓﻲ ﺫﻟﻚ ﺍﻹﻣﺎﻡ ﺃﻃﻔﻴﺶ‬ ‫ﺍﻷﺭﺑﻌﺔ‪ :‬ﺍﻟﺮﻏﺒﺔ ﻭﺍﻟﺮﻫﺒﺔ ﻭﺍﻟﺸﻬﻮﺓ ﻭﺍﻟﻐﻀﺐ)‪.(٢‬‬ ‫ﻭﺍﻟﺸﻬﻮﺓ ﺍﻟﻤﺤﺮﻣﺔ ﻫﻲ ﺍﻟﺤﺎﻣﻠﺔ ﻟﻠﻨﻔﺲ ﻋﻠﻰ ﺍﻟﻤﻌﺎﺻﻲ‪ .‬ﻭﻟﺬﻟﻚ ﻳﻘﺎﻝ‪ :‬ﻣﻦ‬ ‫ﻏﻠﺐ ﻋﻘﻠﻪ ﻋﻠﻰ ﻫﻮﺍﻩ ﻓﻘﺪ ﻧﺠﺎ‪ ،‬ﻭﻣﻦ ﻏﻠﺐ ﻫﻮﺍﻩ ﻋﻠﻰ ﻋﻘﻠﻪ ﻓﻘﺪ ﺿﻞ ﻭﻏﻮﻯ)‪.(٣‬‬ ‫ﻭﻛﺬﻟﻚ ﺍﻟﺮﻏﺒﺔ ﺍﻟﻤﺤﺮﻣﺔ ﻫﻲ ﺍﻟﺮﻏﺒﺔ ﻓﻲ ﺍﻟﺸﺮ)‪ .(٤‬ﻭﺣﺮﻡ ﺍﻟﻐﻀﺐ ﺇﺫﺍ ﻛﺎﻥ ﻟﻐﻴﺮ ﺍﷲ‬ ‫ﺃﻭ ﻛﺎﻥ ﺍﺳﺘﻌﻤﻠﻪ ﺇﺫ ﻳﺼﻠﺢ ﺍﻟﻠﻴﻦ‪ ،‬ﻭﻫﻮ ﻋﺎﻟﻢ ﺑﺄﻥ ﺍﻟﺼﺎﻟﺢ ﺍﻟﻠﻴﻦ)‪ .(٥‬ﻭﺍﻟﺮﻫﺒﺔ ﻫﻲ‬ ‫ﺍﻟﻤﻮﺻﻠﺔ ﺇﻟﻰ ﻣﺎ ﻫﻮ ﻛﺒﻴﺮﺓ ﻣﻦ ﺍﻟﻜﺒﺎﺋﺮ)‪.(٦‬‬ ‫)‪ (١‬ﻋﻤﺮ ﺑﻦ ﺟﻤﻴﻊ‪ :‬ﻣﻘﺪﻣﺔ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺹ ‪ ٥٦‬ ‪.٥٧‬‬ ‫)‪ (٢‬ﺃﻃﻔﻴﺶ‪ :‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ ،‬ﺝ ‪ ،١٦‬ﺹ ‪.٢١٣‬‬ ‫)‪ (٣‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺍﻟﺼﻔﺤﺔ ﻧﻔﺴﻬﺎ‪.‬‬ ‫)‪ (٤‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١٦‬ﺹ ‪.٢١٤‬‬ ‫)‪ (٥‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١٦‬ﺹ ‪.٢١٧‬‬ ‫)‪ (٦‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١٦‬ﺹ ‪.٢٤٠‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪418‬‬ ‫‪n ٢٤٨‬ا ا ‪D‬*‬ ‫ﺍﺳﺘﻌﻤﻞ ﻋﻤﺮ ﺑﻦ ﺟﻤﻴﻊ ﻣﺼﻄﻠﺢ ﻗﻮﺍﻋﺪ ﺍﻟﻜﻔﺮ ﺍﺟﺘﻬﺎ ﺩﺍ ﻟﻠﺪﻻﻟﺔ ﻋﻠﻰ‬ ‫ﻣﻬﻠﻜﺎﺕ ﺍﻟﺪﻳﻦ ﺍﻟﺘﻲ ﺣﺼﺮﻫﺎ ﻓﻲ ﺃﺭﺑﻊ‪ ،‬ﻭﺑﻴﺎﻧﻬﺎ ﻓﻴﻤﺎ ﻳﺄﺗﻲ‪:‬‬ ‫ﺍﻟﺠﻬﻞ‪ :‬ﺍﻋﺘﻘﺎﺩ ﺍﻟﺸﻲﺀ ﻋﻠﻰ ﺧﻼﻑ ﻣﺎ ﻫﻮ ﻋﻠﻴﻪ‪ .‬ﺍﻟﺤﻤﻴﺔ‪ :‬ﺍﻷﻧﻔﺔ ﺍﻟﺘﻲ ﺗﺤﻤﻞ‬ ‫ﺻﺎﺣﺒﻬﺎ ﻋﻠﻰ ﻏﻴﺮ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ‪ .‬ﺍﻟﻜﺒﺮ‪ :‬ﺑﻄﺮ ﺍﻟﺤﻖ‪ ،‬ﻭﻏﻤﻂ ﺍﻟﺨﻠﻖ‪ .‬ﺍﻟﺤﺴﺪ‪:‬‬ ‫ﺗﻤﻨﻲ ﺯﻭﺍﻝ ﻧﻌﻤﺔ ﺍﻟﻐﻴﺮ‪.‬‬ ‫‪ ٢٤٩‬أ‪J‬اع ا ‪*D‬‬ ‫ﺍﻟﻜﻔﺮ ﻛﻔﺮﺍﻥ‪ :‬ﻛﻔﺮ ﺍﻟﻤﻨﻌﻢ‪ ،‬ﻭﻛﻔﺮ ﺍﻟﻨﻌﻤﺔ‪.‬‬ ‫ﺃﺍﻟﻜﻔﺮ ﺍﻷﻭﻝ‪ :‬ﻛﻔﺮ ﺍﻟﻤﻨﻌﻢ‪ :‬ﻭﻫﻮ ﺍﻟﺬﻱ ﺟﻬﻞ ﺭﺑﻪ ﺃﻭ ﺗﺠﺎﻫﻞ ﺃﻭ ﺍﺳﺘﺠﻬﻞ‪.‬‬ ‫ﺃﻣﺎ ﻣﻦ ﺟﻬﻞ ﺭﺑﻪ ﻓﺎﻟﺬﻱ ﻻ ﻳﻌﺮﻓﻪ‪ ،‬ﻭﻻ ﻳﺜﺒﺘﻪ؛ ﻛﺎﻟﺪﻫﺮﻳﺔ‪ ،‬ﻭﺍﻟﺜﻨﻮﻳﺔ‪،‬‬ ‫ﻭﺟﻤﻴﻊ ﺍﻟﻤﻠﻞ ﻏﻴﺮ ﻣﻠﺔ ﺍﻹﺳﻼﻡ‪ .‬ﻓﺄﻣﺎ ﺍﻟﻤﺘﺠﺎﻫﻞ‪ :‬ﻓﺎﻟﺬﻱ ﻗﺼﺮ ﻋﻦ‬ ‫ﻧﻔﻴﺎ‪ ،‬ﻛﻤﻦ ﻻ ﻳﻌﺮﻑ‬ ‫ﺑﻌﺾ ﻣﺎ ﻻ ﺗﺼﺢ ﺍﻟﻤﻌﺮﻓﺔ ﺇﻻ ﺑﻪ ﺇﺛﺒﺎ ﺗﺎ ﺃﻭ ‬ ‫ﻣﺎ ﻻ ﻳﺴﻌﻪ ﺟﻬﻠﻪ‪ .‬ﻭﺃﻣﺎ ﺍﻟﻤﺴﺘﺠﻬﻞ‪ :‬ﻓﺎﻟﻤﺘﻌﺮﺽ ﻷﻭﺻﺎﻑ ﺑﺎﺭﺋﻪ ﺗﻌﺎﻟﻰ‬ ‫ﺑﻤﺎ ﻻ ﻳﻠﻴﻖ ﺑﻪ)‪.(١‬‬ ‫ﻭﺩﻟﻴﻞ ﻛﻔﺮ ﺍﻟﺠﺎﻫﻞ ﻟﺮﺑﻪ ﻣﻦ ﺟﻬﺔ ﺍﻟﺸﺮﻉ ﻗﻮﻟﻪ ‪[ Z Y X﴿ : 8‬‬ ‫\ ] ^ _ ` ‪] ﴾ b a‬ﺍﻟﻔﺮﻗﺎﻥ‪ ،[٦٠ :‬ﻭﺍﻟﻌﻘﻞ ﻳﻘﻀﻲ ﺃﻥ ﻋﻠﺔ ﺍﻟﻜﻔﺮ‬ ‫ﺇﺫﺍ ﺻﺤﺖ ﻓﻲ ﺍﻟﻔﺮﻉ‪ ،‬ﻓﺎﻷﺻﻞ ﺃﻭﻟﻰ‪ ،‬ﻭﺩﻟﻴﻞ ﺍﻟﺘﺠﺎﻫﻞ ﻗﻮﻟﻪ ‪" ! ﴿ : 8‬‬ ‫‪] ﴾ & % $ #‬ﺍﻟﻨﻤﻞ‪ ،[١٤ :‬ﻭﺩﻟﻴﻞ ﺍﻻﺳﺘﺠﻬﺎﻝ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪¸ ﴿ :‬‬ ‫‪ÂÁÀ¿¾½¼»º¹‬‬ ‫‪] ﴾ Ä Ã‬ﺍﻟﺰﻣﺮ‪.[٦٧ :‬‬ ‫)‪ (١‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪ ١٣٣‬ ‪.١٣٤‬‬ ‫‪419‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺃﺻﻞ ﺍﻷﺳﻤﺎﺀ ﻭﺍﻷﺣﻜﺎﻡ‬ ‫ﺏﻛﻔﺮ ﺍﻟﻨﻌﻤﺔ‪ :‬ﻭﻫﻮ ﻗﺴﻢ ﻣﻦ ﻗﺴﻤﻲ ﺍﻟﻜﻔﺮ‪ ،‬ﻭﻫﻮ ﺇﻧﻜﺎﺭ ﻣﻌﻠﻮﻡ ﻣﻦ ﺍﻟﺪﻳﻦ‬ ‫ﺑﺎﻟﻀﺮﻭﺭﺓ‪ ،‬ﻣﻦ ﻗﻮﻝ ﺃﻭ ﻓﻌﻞ ﺃﻭ ﺍﻋﺘﻘﺎﺩ‪ ،‬ﺃﻭ ﺍﺳﺘﺤﻼﻝ ﻣﺤﺮﻡ ﻗﻄﻌﻲ‪ ،‬ﺃﻭ‬ ‫ﺗﺤﺮﻳﻢ ﺣﻼﻝ ﻗﻄﻌﻲ‪ ،‬ﻳﻘﻮﻝ ﺗﻌﺎﻟﻰ‪﴾ R Q P O N ﴿ :‬‬ ‫]ﺍﻟﻌﻨﻜﺒﻮﺕ‪ ،[٤٧ :‬ﻭﺻﺎﺣﺒﻪ ﺧﺎﺭﺝ ﻣﻦ ﺍﻟﻤ ﻠﺔ‪ ،‬ﺗﺠﺮﻱ ﻋﻠﻴﻪ ﺃﺣﻜﺎﻡ ﺍﻟﻤﺸﺮﻛﻴﻦ)‪.(١‬‬ ‫ﻭﻛﻔﺮ ﺍﻟﻨﻌﻤﺔ ﻻ ﻳﺴﺎﻭﻱ ﻛﻔﺮ ﺍﻟﺸﺮﻙ‪ .‬ﻭﻛﺎﻓﺮ ﺍﻟﻨﻌﻤﺔ ﻫﻮ ﺍﻟﺬﻱ ﻳﻘﺮ ﺑﺎﻟﺠﻤﻠﺔ‬ ‫ﻭﻟﻢ ﻳﻨﻜﺮ ﺷﻴ ﺌﺎ ﻣﻤﺎ ﻳﺘﻌﻠﻖ ﻋﻠﻴﻬﺎ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻳﺄﺗﻲ ﺍﻟﻤﻌﺎﺻﻲ‪ ،‬ﻭﻳﺮﺗﻜﺐ ﺍﻟﻜﺒﺎﺋﺮ‬ ‫ﺇﻧﻜﺎﺭﺍ ﻟﺤﺮﺍﻣﻬﺎ‪ ،‬ﻭﻫﺬﺍ ﻳﺴﻤﻴﻪ ﺍﻹﻣﺎﻡ ﺍﻟﺨﻠﻴﻠﻲ ﻛﺎﻓﺮ ﻧﻌﻤﺔ‪،‬‬ ‫‬‫ﺍﻧﺘﻬﺎﻛﺎ ﻻ ﺩﻳﻨﻮﻧﺔ ﻭﻻ‬ ‫‬ ‫ﻭﻻ ﻳﻄﻠﻖ ﻋﻠﻴﻪ ﺍﺳﻢ ﺍﻟﻤﺸﺮﻙ ﺑﺎﷲ‪ ،‬ﻟﻤﺎ ﻓﻴﻪ ﻣﻦ ﺍﻟﻠﺒﺲ؛ ﻷﻥ ﺍﻟﻜﺎﻓﺮ ﺑﻨﻌﻤﺔ ﺍﷲ ﻏﻴﺮ‬ ‫ﺍﻟﻜﺎﻓﺮ ﺑﺎﷲ)‪.(٢‬‬ ‫ﻭﺃﺟﻤﻌﺖ ﺍﻷﻣﺔ ﻋﻠﻰ ﺍﻟﻜﻔﺮ ﺍﻷﺻﻠﻲ ﻭﻫﻮ ﺍﻟﺸﺮﻙ‪ ،‬ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﻛﻔﺮ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻭﺍﻟﺨﻮﺍﺭﺝ‬ ‫‬‫ﺍﻟﻨﻌﻤﺔ‪ ،‬ﻓﻨﻔﺎﻩ ﻗﻮﻡ ﻭﻫﻢ‪ :‬ﺍﻟﻘﺪﺭﻳﺔ ﻭﺍﻟﻤﺮﺟﺌﺔ ﻭﺍﻟﺴﻨﻴﺔ‪ ،‬ﻭﺃﺛﺒﺘﻪ‪:‬‬ ‫ﻭﺍﻟﺸﻴﻌﺔ‪ .‬ﻭﺳﻨﺘﺮﻙ ﺑﺤﺜﻪ ﺇﻟﻰ ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻣﻦ‪.‬‬ ‫ﻭﺍﻟﻜﻔﺮ ﺍﻟﻤﻌﻬﻮﺩ ﻋﻨﺪ ﺍﻟﻌﺮﺏ ﻛﻔﺮﺍﻥ ﺍﻟﻨﻌﻤﺔ‪ ،‬ﻭﻭﺭﺩ ﻓﻲ ﺍﻟﺸﺮﻉ ﻣﺼﺪﺍﻗﻪ‬ ‫﴿ | } ~ ﮯ ¡ ‪¬ « ª © ¨ § ¦¥ ¤ £ ¢‬‬ ‫® ﴾ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ ،[٩٧ :‬ﻭﻗﺎﻝ ﻋ ‪‬ﺰ ﻣﻦ ﻗﺎﺋﻞ‪D CB A @ ﴿ :‬‬ ‫‪] ﴾ H G F E‬ﺇﺑﺮﺍﻫﻴﻢ‪.(٣)[٧ :‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻋﻠﻰ ﺫﻟﻚ‬ ‫‬‫ﺇﻻ ﺃﻥ ﻣﺮﺗﻜﺐ ﺍﻟﻜﺒﻴﺮﺓ ﻳﺠﺐ ﺍﻟﺒﺮﺍﺀﺓ ﻣﻨﻪ‪ ،‬ﻭﻳﺴﺘﺪﻝ‬ ‫ﺑﺄﺩﻟﺔ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻭﻣﻦ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ‪.‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪،٢‬‬ ‫‬‫ﻭﺃﻳﻀﺎ‪ :‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫‬‫)‪ (١‬ﻋﻤﺮ ﺑﻦ ﺟﻤﻴﻊ‪ :‬ﻣﻘﺪﻣﺔ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺹ ‪ ١٢٧‬ ‪.١٢٨‬‬ ‫ﺹ ‪.٨٤٦‬‬ ‫)‪ (٢‬ﺍﻟﺨﻠﻴﻠﻲ‪ :‬ﺗﻤﻬﻴﺪ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٨٩‬‬ ‫)‪ (٣‬ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪ :‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪ ١٠١‬ ‪.١٠٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪420‬‬ ‫ﻣﻦ ﺍﻷﺩﻟﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪¾ ½ ¼ » º ¹ ¸ ¶ ﴿ :‬‬‫‬ ‫¿‪ÌËÊÉÈÇÆÅ❁ÃÂÁÀ‬‬ ‫‪] ﴾ Ï Î Í‬ﺍﻟﻤﺎﺋﺪﺓ‪.[٥٦ ،٥٥ :‬‬ ‫ﻭﻣﻦ ﺍﻷﺩﻟﺔ ﻣﻦ ﺍﻟﺴﻨﺔ ﺍﻟﺸﺮﻳﻔﺔ ﻗﻮﻟﻪ ﮊ ‪» :‬ﻣﻦ ﺃﺗﻰ ﻛﺎﻫ ﻨﺎ ﺃﻭ ﻋﺮﺍ ﻓﺎ ﻓﺼﺪ ﻕ‬‫‬ ‫ﺑﻤﺎ ﻳﻘﻮﻝ ﻓﻘﺪ ﻛﻔﺮ ﺑﻤﺎ ﺃﻧﺰﻝ ﻣﺤﻤﺪ ﮊ «)‪ ،(١‬ﻭﻗﻮﻟﻪ‪» :‬ﺇﻧﻲ ﺑﺮﻱﺀ ﻣﻤﻦ ﺗﻄﻴﺮ‬ ‫ﺃﻭ ﺗﻜﻬﻦ ﺃﻭ ﺗﻜﻬﻦ ﻟﻪ«)‪ ،(٢‬ﻭﻗﻮﻟﻪ‪» :‬ﺇﻧﻲ ﺑﺮﻱﺀ ﻣﻤﻦ ﺧﻠﻖ ﻭﺳﻠﻖ ﻭﺧﺮﻕ«)‪.(٣‬‬ ‫‪ ٢٥٠‬ا '*اد  ‪*;D‬‬ ‫ﺍﻟﻜﺎﻓﺮ‪ :‬ﻫﻮ ﺍﻟﺠﺎﺣﺪ ﺍﻟﺬﻱ ﻟﻢ ﻳﻘﺮ ﺑﻤﺎ ﺃﻗﺮ ﺑﻪ ﺍﻟﻤﺆﻣﻦ ﻣﻦ ﺍﻟﺘﺼﺪﻳﻖ ﺑﺎﷲ‬ ‫ﺗﻌﺎﻟﻰ ﻭﻣﻼﺋﻜﺘﻪ‪ ،‬ﻭﺃﻧﺒﻴﺎﺋﻪ‪ ،‬ﻭﻛﺘﺒﻪ‪ ،‬ﻭﺭﺳﻠﻪ‪ ،‬ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ‪ ،‬ﻭﺍﻟﺒﻌﺚ‪ ،‬ﻭﺍﻟﺜﻮﺍﺏ‬ ‫ﻭﺍﻟﻌﻘﺎﺏ)‪ ،(٤‬ﻓﺎﻟﻤﺆﻣﻦ ﻫﻮ ﺍﻟﻤﻘﺮ ﺑﺄﺻﻮﻝ ﺍﻟﺪﻳﻦ ﺍﻟﺘﻲ ﺟﺎﺀ ﺫﻛﺮﻫﺎ ﻓﻲ ﺣﺪﻳﺚ‬ ‫ﺟﺒﺮﻳﻞ ‪ ‰‬ﻟﻠﺮﺳﻮﻝ ﮊ ﻋﻦ ﻣﻌﻨﻰ ﺍﻹﻳﻤﺎﻥ‪.‬‬ ‫ﻭﻳﺤﺪﺩ ﺍﻟﺸﻤﺎﺧﻲ ﻣﻼﻣﺢ ﻣﻦ ﻳﻄﻠﻖ ﻋﻠﻴﻪ ﺍﺳﻢ ﻛﺎﻓﺮ‪ ،‬ﻭﻳﺮﻯ ﺃﻥ ﻣﻦ ﻳﻄﻠﻖ ﻋﻠﻴﻪ‬ ‫ﻫﺬﺍ ﺍﻻﺳﻢ ﻫﻮ ﻣﻦ ﺗﻮﻓﺮﺕ ﻓﻴﻪ ﺧﻤﺴﺔ ﺷﺮﻭﻁ ﻣﻦ ﻟﻢ ﻳﻌﺮﻓﻬﻦ ﻓﻬﻮ ﻛﺎﻓﺮ ﺣ ‪‬ﻘﺎ)‪:(٥‬‬ ‫ﺍﻷﻭﻝ‪ :‬ﻣﻌﺮﻓﺔ ﺍﻟﻤﻌﺒﻮﺩ‪ .‬ﺇﺫ ﺇﻥ ﺃﻭﻝ ﻣﺎ ﻳﺠﺐ ﻋﻠﻰ ﺍﻟﻌﺒﺪ ﻣﻌﺮﻓﺔ ﻣﻌﺒﻮﺩﻩﻛﻤﺎ‬ ‫ﺳﺒﻖ ﻭﺃﺷﺮﻧﺎ ﻓﻲ ﺍﻟﺒﺎﺏ ﺍﻷﻭﻝﻭﻣﻌﺮﻓﺔ ﻛﻴﻔﻴﺔ ﻋﺒﺎﺩﺗﻪ‪ ،‬ﻭﻣﻌﺮﻓﺔ ﺃﺳﻤﺎﺋﻪ ﻭﺻﻔﺎﺗﻪ‪،‬‬ ‫)‪ (١‬ﻣﺴﻨﺪ ﺍﻹﻣﺎﻡ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ ،(٩٥٣٢‬ﻋﺎﻟﻢ ﺍﻟﻜﺘﺐﺑﻴﺮﻭﺕ‪ ،‬ﻁ ‪١٩٩٨ ،٢‬ﻡ‪.٥٢٧/٣ ،‬‬ ‫)‪ (٢‬ﺍﻟﻤﻌﺠﻢ ﺍﻷﻭﺳﻂ ﻟﻠﻄﺒﺮﺍﻧﻲ‪ ،‬ﺭﻗﻢ )‪ ،(٤٢٦٢‬ﻭﻟﻔﻈﻪ‪» :‬ﻟﻴﺲ ﻣﻨﺎ ﻣﻦ ﺳﺤﺮ ﺃﻭ ﺳ ‬ ‫ﺤ ﺮ ﻟﻪ‪ ،‬ﺃﻭ ﺗﻜ ﻬﻦ‬ ‫‬‫ ‬ ‫ﺃﻭ ﺗﻜ ﻦ ﻟﻪ‪ ،‬ﺃﻭ ﺗﻄﻴﺮ ﺃﻭ ﺗ ﻄﻴﺮ ﻟﻪ«‪ ،‬ﻓﺼﻞ ﻣﻦ ﺍﺳﻤﻪ ﺍﻟﻌﺒﺎﺱ‪ .٣٠١/٤ ،‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻛﺘﺎﺏ‪ ٢٣ ،‬ﺑﺎﺏ‬ ‫‪ ،٣٥‬ﺣﺪﻳﺚ ‪ .١٢٩٤‬ﻣﺴﻠﻢ‪ :‬ﻛﺘﺎﺏ ‪ ،١‬ﺑﺎﺏ ‪ ،٤٤‬ﺣﺪﻳﺚ ‪.١٠٣‬‬ ‫)‪ (٣‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ‪ ،‬ﺭﻗﻢ )‪ ،(٣١٥١‬ﻛﺘﺎﺏ ﺍﻟﺠﻨﺎﺋﺰ‪ ،‬ﺑﺎﺏ ﻓﻲ ﺍﻟﻨﻴﺎﺣﺔ ﻭﻧﺤﻮﻫﺎ‪ ٤٢٢/٧ ،‬ ‪.٤٢٣‬‬ ‫ﻣﺴﻠﻢ‪ ،‬ﻛﺘﺎﺏ )‪ ،(١‬ﺑﺎﺏ ‪ ،٤٤٠‬ﺣﺪﻳﺚ ‪ .١٠٤‬ﺍﺑﻦ ﻣﺎﺟﻪ‪ :‬ﻛﺘﺎﺏ ‪ ،٦‬ﺑﺎﺏ ‪ ،٥٢‬ﺣﺪﻳﺚ ‪.١٥٨٦‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٥٠‬‬ ‫‬‫)‪ (٤‬ﺍﻟﺠﻴﻄﺎﻟﻲ‪ :‬ﻗﻨﺎﻃﺮ ﺍﻟﺨﻴﺮﺍﺕ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٤٥‬‬ ‫)‪ (٥‬ﺍﻟﺸﻤﺎﺧﻲ‪ :‬ﺷﺮﺡ ﻣﻘﺪﻣﺔ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺹ ‪.١٥٦‬‬ ‫‪421‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺃﺻﻞ ﺍﻷﺳﻤﺎﺀ ﻭﺍﻷﺣﻜﺎﻡ‬ ‫ﻭﻣﺎ ﻳﺠﺐ ﻟﻪ ﻭﻣﺎ ﻳﺴﺘﺤﻴﻞ ﺃﻥ ﻳﻮﺻﻒ ﺑﻪ‪ .‬ﻭﻣﻦ ﻟﻢ ﻳﻌﺮﻑ ﺍﷲ ﺣﻖ ﻣﻌﺮﻓﺘﻪ ﻟﻢ‬ ‫ﻳﻌﻈﻤﻪ ﺣﻖ ﻋﻈﻤﺘﻪ‪.‬‬ ‫ﺍﻟﺜﺎﻧﻲ‪ :‬ﺍﻟﺮﺿﺎ ﺑﺎﻟﻤﻮﺟﻮﺩ‪ :‬ﻭﺍﻟﺮﺿﺎ ﻫﻮ ﺍﻟﻌﺰﻡ ﻋﻠﻰ ﺍﻣﺘﺜﺎﻝ ﻣﺎ ﺣﻜﻢ ﺍﷲ ﺑﻪ‪،‬‬ ‫ﻭﻗﺪ ﻧﻔﻰ ﺍﷲ ‪ 8‬ﺍﻹﻳﻤﺎﻥ ﻋﻤﻦ ﻟﻢ ﻳﺮﺽ ﺑﻘﻀﺎﺋﻪ‪.‬‬ ‫ﺍﻟﺜﺎﻟﺚ‪ :‬ﺇﻗﺎﻣﺔ ﺍﻟﺤﺪﻭﺩ‪ :‬ﻭﺍﻟﺤﺪﻭﺩ ﻫﻮ ﻣﺎ ﺣﺪﻩ ﺍﷲ ﻣﻦ ﺗﺤﺮﻳﻢ ﺍﻟﺤﺮﺍﻡ ﻭﺗﺤﻠﻴﻞ‬ ‫ﺍﻟﺤﻼﻝ‪ ،‬ﻭﻓﻌﻞ ﻣﺎ ﺃﻣﺮ ﺑﻪ‪ ،‬ﻭﺗﺮﻙ ﻣﺎ ﻧﻬﻰ ﻋﻨﻪ‪ ،‬ﻭﻣﻦ ﺃﻧﻜﺮﻫﺎ ﻓﻬﻮ ﻣﺸﺮﻙ‪ ،‬ﻭﻣﻦ‬ ‫ﺗﺮﻛﻬﺎ ﻓﻬﻮ ﻣﻨﺎﻓﻖ‪.‬‬ ‫ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺼﺒﺮ ﻋﻠﻰ ﺍﻟﻤﻔﻘﻮﺩ‪ :‬ﻭﺍﻟﺼﺒﺮ‪ :‬ﻫﻮ ﺣﺒﺲ ﺍﻟﻨﻔﺲ ﻋﻦ ﺍﻟﺠﺰﻉ ﻋﻨﺪ‬ ‫ﻛﻔﺮﺍ ﻟﻤﺎ ﻓﻲ‬ ‫ﺍﻟﺸﺪﺍﺋﺪ‪ ،‬ﻭﺗﺮﻙ ﺍﻟﺸﻜﻮﻯ ﻣﻦ ﺃﻟﻢ ﺍﻟﺒﻠﻮﻯ‪ ،‬ﻭﺟﻌﻞ ﻋﺪﻡ ﺍﻟﺼﺒﺮ ‬ ‫ﺍﻟﺠﺰﻉ ﻣﻦ ﺍﻟﺨﻄﺮ ﻭﺍﻟﻀﺮﺭ ﺍﻟﻤﻮﺻﻞ ﺇﻟﻰ ﺃﻋﻈﻢ ﺍﻟﺴﺨﻂ‪.‬‬ ‫ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﻮﻓﺎﺀ ﺑﺎﻟﻌﻬﺪ‪ ،‬ﺃﻱ‪ :‬ﻣﺎ ﺃﻟﺰﻡ ﺍﷲ ﻋﺒﺎﺩﻩ ﻣﻦ ﺗﺤﻠﻴﻞ ﺣﻼﻟﻪ ﻭﺗﺤﺮﻳﻢ‬ ‫ﺣﺮﺍﻣﻪ‪ ،‬ﻭﺟﻤﻴﻊ ﻣﺎ ﺃﻣﺮ ﺑﻪ ﻣﻦ ﻃﺎﻋﺘﻪ‪ ،‬ﻭﻧﻬﻰ ﻋﻨﻪ ﻣﻦ ﻣﻌﺼﻴﺘﻪ‪ ،‬ﻭﺍﻟﻮﻓﺎﺀ ﺑﺬﻟﻚ‬ ‫ﻭﺍﺟﺐ‪ ،‬ﻓﻘﺪ ﺃﻣﺮ ﺍﷲ ﺍﻟﻤﻜﻠﻔﻴﻦ ﺑﺎﻟﻮﻓﺎﺀ ﺑﺎﻟﻌﻬﻮﺩ)‪.(١‬‬ ‫ﻓﻤﻦ ﻟﻢ ﺗﺘﻮﻓﺮ ﻓﻴﻪ ﻫﺬﻩ ﺍﻟﺸﺮﻭﻁ ﺍﻟﺨﻤﺴﺔ‪ ،‬ﻭﻛﺎﻥ ﻓﺎﻗﺪﻫﺎ ﻛﻠﻬﺎ ﺃﻭ ﺃﻱ ﻣﻨﻬﺎ‬ ‫ﺃﻃﻠﻖ ﻋﻠﻴﻪ ﺍﻟﺸﻤﺎﺧﻲ ﺍﺳﻢ ﺍﻟﻜﺎﻓﺮ‪.‬‬ ‫‬ ‫وا‪e‬ﻼ‪3‬‬ ‫‪ ٢٥١‬ا ‪*+‬ك ‪L‬‬ ‫ﺍﻟﺸﺮﻙ ﻟﻐ ﺔ‪ :‬ﻣﻌﻨﺎﻩ ﺍﻟﻤﺴﺎﻭﺍﺓ ﺑﻴﻦ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﻓﻲ ﺍﻷﺩﻭﺍﺕ ﻭﺍﻟﺼﻔﺎﺕ ﺃﻭ‬ ‫ﺍﻷﻓﻌﺎﻝ)‪ .(٢‬ﻳﻘﺎﻝ‪ :‬ﺷﺮﻛﺘﻪ‪ ،‬ﻭﺷﺎﺭﻛﺘﻪ‪ ،‬ﻭﺗﺸﺎﺭﻛﻮﺍ‪ ،‬ﻭﺍﺷﺘﺮﻛﻮﺍ‪ ،‬ﻭﻫﻮ ﺷﺮﻳﻜﻲ‪ ،‬ﻭﻫﻢ‬ ‫ﺷﺮﻛﺎﺋﻲ‪ .‬ﻭﻟﻲ ﻓﻴﻪ ﺷﺮﻛﺔ ﻭﺷﺮﻙ‪ .‬ﻭﺃﺷﺮﻛﻪ ﻓﻲ ﺍﻷﻣﺮ‪ .‬ﻭﺃﺷﺮﻙ ﺑﺎﷲ ﺗﻌﺎﻟﻰ‪.‬‬ ‫)‪ (١‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺹ ‪.١٦٢ :١٥٦‬‬ ‫)‪ (٢‬ﺍﺑﻦ ﻣﻨﻈﻮﺭ‪ :‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪ ،‬ﻣﺎﺩﺓ »ﺷﺮﻙ«‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪422‬‬ ‫ﻭﻭﺭﺩ ﻟﻔﻆ ﺍﻟﺸﺮﻙ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻋﻠﻰ ﺳﺘﺔ ﺃﻭﺟﻪ‪:‬‬ ‫ﺍﻷﻭﻝ‪ :‬ﺑﻤﻌﻨﻰ ﺍﻹﺷﺮﺍﻙ ﺑﺎﷲ‪ ،‬ﻭﻣﻨﻪ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪+ * ) ( ' ﴿ :‬‬ ‫‪] ﴾ - ,‬ﺍﻟﺤﺞ‪.[٣١ :‬‬ ‫ﺍﻟﺜﺎﻧﻲ‪ :‬ﺍﻟﺸﺮﻙ ﻓﻲ ﺍﻟﻄﺎﻋﺔ‪ ،‬ﻛﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾ î í ì ë ê ﴿ :‬ﺍﻟﻜﻬﻒ‪.[١١٠ :‬‬ ‫ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﺸﺮﻙ ﻣﻊ ﺃﺣﺪ ﻓﻲ ﺃﻣﺮ‪] ﴾ ¬ « ª © ¨ ﴿ :‬ﺍﻷﺣﻘﺎﻑ‪.[٤ :‬‬ ‫ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺸﺮﻙ ﺑﻤﻌﻨﻰ ﺍﻟﺸﺮﻳﻚ ﺇﺑﻠﻴﺲ‪﴾ h g f e d ﴿ :‬‬ ‫]ﺍﻷﻋﺮﺍﻑ‪ ،[١٩٠ :‬ﺃﻱ‪ :‬ﺟﻌﻠﻮﺍ ﺇﺑﻠﻴﺲ ﺷﺮﻳﻜ ﺎ ﷲ‪.‬‬ ‫ﺍﻟﺨﺎﻣﺲ‪ :‬ﺑﻤﻌﻨﻰ ﺍﻷﺻﻨﺎﻡ ﻭﺍﻷﻭﺛﺎﻥ‪] ﴾ê é ﴿ :‬ﺍﻟﻘﻠﻢ‪ ،[٤١ :‬ﺃﻱ‬ ‫ﺑﺄﺻﻨﺎﻣﻬﻢ‪.‬‬ ‫ﺍﻟﺴﺎﺩﺱ‪ :‬ﺑﻤﻌﻨﻰ ﺍﻟﺸﺮﻳﻚ ﺍﻟﻤﻌﺮﻭﻑ‪] ﴾ à  Á ﴿ :‬ﺍﻟﺰﻣﺮ‪.[٢٩ :‬‬ ‫ﻭﺍﻟﺸﺮﻙ ﻓﻲ ﺍﻻﺻﻄﻼﺡ‪ :‬ﻣﻌﻨﺎﻩ ﻓﻲ ﺍﷲ ﺗﻌﺎﻟﻰ‪ :‬ﻫﻮ ﺍﻟﺘﺴﻮﻳﺔ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺧﻠﻘﻪ ﻓﻲ‬ ‫ﺍﻟﺬﺍﺕ‪ ،‬ﻭﺍﻟﺼﻔﺎﺕ‪ ،‬ﻭﺍﻷﻓﻌﺎﻝ‪ .‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪] ﴾ w v u t ﴿ :‬ﺍﻟﺸﻌﺮﺍﺀ‪[٩٨ :‬‬ ‫ﺃﻱ‪ :‬ﻓﻲ ﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﻭﺍﻟﺘﻌﻈﻴﻢ‪ ،‬ﻭﺇﺛﺒﺎﺕ ﺍﻷﻟﻮﻫﻴﺔ)‪ ،(١‬ﺃﻱ‪ :‬ﺍﻟﻤﺴﺎﻭﺍﺓ ﺑﺨﻠﻘﻪ)‪.(٢‬‬ ‫‪ ٢٥٢‬ا '*اد  '‪+‬*ك‬ ‫ﻭﺭﺩﺕ ﻓﻲ ﺍﻟﻤﺸﺮﻙ ﺗﻌﺎﺭﻳﻒ ﻣﺘﻔﻘﺔ ﻓﻲ ﺍﻟﻤﺆﺩﻯ ﻭﺇﻥ ﺍﺧﺘﻠﻔﺖ ﻓﻲ ﺍﻟﻤﺒﻨﻰ‪،‬‬ ‫ﻣﻨﻬﺎ ﻣﺎ ﻳﺄﺗﻲ‪:‬‬ ‫ﻓﺎﻋﻞ ﺍﻟﺸﺮﻙ ﺑﺎﻟﺠﺤﻮﺩ ﺃﻭ ﺍﻹﻧﻜﺎﺭ ﺃﻭ ﺍﻟﻤﺴﺎﻭﺍﺓ‪.‬‬‫‬ ‫ﺣﺮﻡ ﺍﷲ ﺗﻌﺎﻟﻰ‪.‬‬ ‫ﺍﻟﻤﺴﺘﺤﻞ ﻟﻤﺎ ‪‬‬‫‬ ‫ﻭﺃﻳﻀﺎ‪:‬‬ ‫‬‫)‪ (١‬ﺍﻟﺠﻴﻄﺎﻟﻲ‪ :‬ﻗﻨﺎﻃﺮ ﺍﻟﺨﻴﺮﺍﺕ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ .٢٣٧‬ﻭﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٦٢‬‬ ‫ﺃﻃﻔﻴﺶ‪ :‬ﺷﺎﻣﻞ ﺍﻷﺻﻞ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٥‬‬ ‫)‪ (٢‬ﺍﻟﻔﺰﺍﺭﻱ‪ :‬ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺹ ‪.٢‬‬ ‫‪423‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺃﺻﻞ ﺍﻷﺳﻤﺎﺀ ﻭﺍﻷﺣﻜﺎﻡ‬ ‫ﺍﻟﻤﻌﺘﻘﺪ ﻟﻤﺎ ﻳﺨﺮﺟﻪ ﻣﻦ ﺍﻟﻤﻠ‪‬ﺔ‪.‬‬‫‬ ‫ﻣﻦ ﺃﻧﻜﺮ ﺍﻟﺠﻤﻠﺔ ﺃﻭ ﻣﺎ ﺗﺮﺗﺐ ﻋﻠﻴﻬﺎ ﻣﻦ ﺃﺣﻜﺎﻡ ﻗﻄﻌﻴﺔ ﺃﻭ ﺟﻬﻠﻬﺎ‪.‬‬‫‬ ‫ﻭﻳﻤﺜﻞ ﻟﻠﻤﺸﺮﻛﻴﻦ ﺑﻌﺒﺪﺓ ﺍﻷﻭﺛﺎﻥ‪ ،‬ﻭﺍﻟﻤﻼﺣﺪﺓ‪ ،‬ﻭﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﺍﻟﻤﻨﻜﺮﻳﻦ‬ ‫ﻟﻠﻤﻌﻠﻮﻡ ﻣﻦ ﺍﻟﺪﻳﻦ ﺑﺎﻟﻀﺮﻭﺭﺓ‪ ،‬ﻭﻣﻦ ﻭﺻﻒ ﺍﷲ ﺑﺼﻔﺎﺕ ﺍﻟﻌﺠﺰ ﻭﺍﻟﻨﻘﺼﺎﻥ‪ ،‬ﻭﻣﻦ‬ ‫ﺣﻜﻤﺎ ﻗﻄﻌ ‪‬ﻴﺎ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﻔﻼﺳﻔﺔ ﺍﻟﻤﺎﺩﻳﻴﻦ‪ ،‬ﻭﻛﻞ ﻣﻦ‬ ‫‬‫ﺃﻧﻜﺮ ﺭﺳﻮﻻ ﺃﻭ ‬ ‫ﻛﺘﺎﺑﺎ‪ ،‬ﺃﻭ‬ ‫ﺍﺳﺘﺨﻒ ﺑﺎﷲ ﻭﺭﺳﻠﻪ ﻭﺩﻳﻨﻪ‪ ،‬ﻓﻲ ﺗﺄﻟﻴﻒ ﺃﻭ ﺇﻋﻼﻡ)‪.(١‬‬ ‫ﻭﻳﻌﺪﺩ ﺍﻟﻜﻨﺪﻱ ﺃﺻﻨﺎﻑ ﺍﻟﻤﺸﺮﻛﻴﻦ ﻭﺍﻋﺘﻘﺎﺩﺍﺗﻬﻢ‪ ،‬ﻓﻴﺬﻛﺮ ﺃﻥ ﻛﻞ ﻣﻦ ﺷﻚ ﻓﻲ‬ ‫ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻣﻦ ﺑﻌﺪ ﻋﻠﻤﻪ ﺑﻪ‪ ،‬ﻭﺃﻧﻪ ﻟﻴﺲ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻫﻮ ﻣﺸﺮﻙ‪.‬‬ ‫ﻣﺤﻤﺪﺍ ﻋﺒﺪﻩ ﻭﺭﺳﻮﻟﻪ‪ ،‬ﻭﺍﻹﻗﺮﺍﺭ ﺑﻤﺎ‬ ‫‬‫ﻭﻣﻦ ﺃﻣﺮ ﺑﺎﷲ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ‪ ،‬ﻭﺃﻥ‬‫‬ ‫ﺟﺎﺀ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﺇﻻ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﺇﻥ ﺍﷲ ﻳﻌﺠﺰﻩ ﺷﻲﺀ‪ ،‬ﺃﻭ ﻳﻐﻔﻞ ﺃﻭ ﻳﺴﻬﻮ ﺃﻭ ﻳﻨﺎﻡ‪،‬‬ ‫ﻣﺸﺮﻛﺎ‪.‬‬ ‫‬‫ﺃﻭ ﻟﻴﺲ ﺑﻘﺎﺩﺭ ﻭﻻ ﻗﺎﻫﺮ‪ ،‬ﻳﻜﻮﻥ ﺑﺬﻟﻚ‬ ‫ﻭﻣﻦ ﺷﻚ ﻓﻲ ﻧﺒﻮﺓ ﺍﻷﻧﺒﻴﺎﺀ ﺑﻌﺪ ﻋﻠﻤﻪ‪ ،‬ﻭﺑﻌﺪ ﻗﻴﺎﻡ ﺍﻟﺤﺠﺔ ﻋﻠﻴﻪ‪ ،‬ﻛﺎﻥ ﺑﺬﻟﻚ‬‫‬ ‫ﻣﺸﺮﻛﺎ‪.‬‬ ‫‬ ‫ﻭﻣﻦ ﺷﻚ ﻓﻲ ﺍﻟﺘﻮﺭﺍﺓ ﻭﺍﻹﻧﺠﻴﻞ ﻭﺍﻟﺰﺑﻮﺭ ﻓﻘﺎﻝ‪ :‬ﻻ ﺃﺩﺭﻱ ﺃﻫﻮ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﺃﻭ‬‫‬ ‫ﻣﺸﺮﻛﺎ‪.‬‬ ‫‬‫ﻣﻦ ﻋﻨﺪ ﻏﻴﺮﻩ‪ ،‬ﻭﺑﻌﺪ ﻗﻴﺎﻡ ﺍﻟﺤﺠﺔ ﻋﻠﻴﻪ ﻛﺎﻥ ﺑﺬﻟﻚ‬ ‫ﻭﻣﻦ ﻟﻢ ﻳﺆﻣﻦ ﺑﺎﷲ ﻭﻳﻘﺮ ﺑﺠﻤﻠﺔ ﺍﻹﺳﻼﻡ ﺍﻟﺘﻲ ﺩﻋﺎ ﺇﻟﻴﻬﺎ ﺍﻟﺮﺳﻮﻝ ﮊ ﻛﺎﻥ‬‫‬ ‫ﻣﺸﺮﻛﺎ‪.‬‬ ‫‬ ‫ﻭﻣﻦ ﻟﻢ ﻳﺆﻣﻦ ﺑﺎﻟﻤﻌﺎﺩ‪ ،‬ﻭﺃﻧﻜﺮ ﺍﻟﺒﻌﺚ ﺃﺷﺮﻙ؛ ﻷﻥ ﺫﻟﻚ ﻓﻲ ﻛﺘﺎﺏ ﺍﷲ ﻭﻗﺪ‬‫‬ ‫ﻧﻘﺾ ﻣﺎ ﺃﻣﺮ ﺑﻪ‪.‬‬ ‫ﻭﻣﻦ ﺭﺩ ﺷﻴ ﺌﺎ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﻭﻟﻮ ﺣﺮﻓﺎ‪ ،‬ﺃﺷﺮﻙ ﺣﺘﻰ ﻳﺆﻣﻦ ﺑﻜﻞ ﻣﺎ ﺟﺎﺀ ﻋﻦ‬‫‬ ‫ﺍﷲ ﻋﻠﻰ ﻟﺴﺎﻥ ﻣﺤﻤﺪ ﮊ ‪ ،‬ﻭﻫﻲ ﺍﻟﺪﻋﻮﺓ‪.‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٥٠٨‬‬ ‫‬‫)‪ (١‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪424‬‬ ‫ﻭﻣﻦ ﺃﻧﻜﺮ ﻭﺣﺪﺍﻧﻴﺔ ﺍﷲ ﺃﺷﺮﻙ‪ ،‬ﻭﻣﻦ ﺃﻧﻜﺮ ﺍﻟﺒﻌﺚ ﻭﻛﺬﺏ ﺑﺎﻟﺠﻨﺔ ﻭﺍﻟﻨﺎﺭ‬‫‬ ‫ﺃﺷﺮﻙ؛ ﻷﻥ ﺫﻟﻚ ﻓﻲ ﺍﻟﻘﺮﺁﻥ‪.‬‬ ‫ﻭﻣﻦ ﺍﺗﺨﺬ ﺭ ‪‬ﺑﺎ ﻳﻌﺒﺪﻩ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﺃﺷﺮﻙ‪ ،‬ﻭﺇﻥ ﺃﻧﻜﺮ ﺭﺑﻮﺑﻴﺔ ﺍﷲ ﺃﺷﺮﻙ‪ ،‬ﻭﺇﻥ‬‫‬ ‫ﺃﻧﻜﺮ ﻛﺘﺎﺏ ﺍﷲ ﺃﻭ ﺑﻌﻀﻬﺎ‪ ،‬ﺃﻭ ﺷﻴ ﺌﺎ ﻣﻨﻬﺎ ﺃﺷﺮﻙ‪ ،‬ﻭﻣﻦ ﺃﻧﻜﺮ ﺍﻟﻤﻼﺋﻜﺔ ﺃﺷﺮﻙ‪،‬‬ ‫ﻭﺇﻥ ﻟﻢ ﻳﻘﺮ ﺑﺎﻟﻌﺒﻮﺩﻳﺔ ﺃﺷﺮﻙ‪.‬‬ ‫ﻭﻣﻦ ﺩﻋﺎ ﺇﻟﻰ ﻋﺒﺎﺩﺓ ﻏﻴﺮ ﺍﷲ ﺃﺷﺮﻙ‪ .‬ﻭﻣﻦ ﻭﺻﻒ ﺍﷲ ﺑﺠﺎﺭﺣﺔ ﻣﻦ ﺍﻟﺠﻮﺍﺭﺡ‬‫‬ ‫ﻓﻘﺪ ﺃﺷﺮﻙ)‪.(١‬‬ ‫‪ ٢٥٣‬أ‪J‬اع ا ‪*+‬ك‬ ‫ﺍﻟﺸﺮﻙ ﻋﻠﻰ ﺃﺭﺑﻌﺔ ﺃﻭﺟﻪ‪:‬‬ ‫ﺍﻷﻭﻝ‪ :‬ﺍﻟﺸﺮﻙ ﻓﻲ ﺍﻟﺬﺍﺕ‪ :‬ﺃﻥ ﻳﻘﻴﻢ ﻏﻴﺮ ﺍﻟﺒﺎﺭﻱ ﺳﺒﺤﺎﻧﻪ ﻓﻲ ﻣﻘﺎﻡ ﺍﻟﺒﺎﺭﻱ‪،‬‬ ‫ﻛﻌﺒﺎﺩﺓ ﺍﻷﻭﺛﺎﻥ‪ ،‬ﻭﻣﻨﻬﺎ ﺃﻥ ﻳﻨﻜﺮ ﻭﺟﻮﺩ ﺍﻟﺒﺎﺭﻱ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻭﻣﻨﻬﺎ ﺃﻥ ﻳﺠﻌﻞ ﷲ‬ ‫ﺟﺴﻤﺎ‬ ‫‬‫ﻭﺻﻨﻴﻌﺎ ﻛﻤﻦ ﻋﺰﻯ‬ ‫‬‫ﺷﺮﻳﻜ ﺎ ﻓﻲ ﺧﻠﻘﻪ ﻣﻤﺎ ﻻ ﻳﺘﻮﻫﻢ ﺃﻥ ﻟﻠﻐﻴﺮ ﻓﻴﻪ ﺷﺮﻳﻜ ﺎ‬ ‫ﻣﻦ ﺍﻷﺟﺴﺎﻡ ﺇﻟﻰ ﻏﻴﺮ ﺍﷲ ﺗﻌﺎﻟﻰ ﺧﻠﻘﺎ‪ ،‬ﻭﻣﻨﻬﺎ ﺃﻥ ﻳﺠﻬﻞ ﺭﺑﻪ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻭﻣﻨﻬﺎ ﺃﻥ‬ ‫ﻳﺼﻔﻪ ﺑﻤﺎ ﻳﺨﺮﺟﻪ ﻋﻦ ﻣﻌﻨﻰ ﺍﻷﻟﻮﻫﻴﺔ‪ ،‬ﻭﺗﻜﺬﻳﺒﻪ ﻓﻲ ﻛﻼﻣﻪ‪ ،‬ﻭﺗﻜﺬﻳﺒﻪ ﺭﺳﻠﻪ‬ ‫ﻭﻣﻼﺋﻜﺘﻪ‪ ،‬ﻭﺟﻬﻠﻪ ﺍﻟﺒﻌﺚ ﻭﺍﻟﻤﻌﺎﺩ‪.‬‬ ‫ﻭﺍﻟﺜﺎﻧﻲ‪ :‬ﺍﻟﺸﺮﻙ ﻓﻲ ﺍﻷﻓﻌﺎﻝ‪ :‬ﻭﺫﻟﻚ ﺃﻥ ﻳﺘﻘﺮﺏ ﺍﻟﻌﺒﺪ ﺑﺄﻓﻌﺎﻟﻪ ﺇﻟﻰ ﻏﻴﺮ‬ ‫ﻭﺗﺼﻨﻌﺎ ﻛﻤﺎ ﻗﺎﻝ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‪æ å ä ã â ﴿ :‬‬ ‫‬‫ﺍﷲ ‪ ، 8‬ﻣﺮﺍﺀﺍﺓ ﻭﺗﺰﻳﻴ ﻨﺎ‬ ‫‪] ﴾ î í ì ë ê é è ç‬ﺍﻟﻜﻬﻒ‪ ،[١١٠ :‬ﻭﻛﻤﺎ ﻗﺎﻝ‬ ‫ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪» :‬ﻳﻘﻮﻝ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ‪ :‬ﻣﻦ ﻋﻤﻞ ﻋﻤﻼ ﺃﺷﺮﻙ ﻓﻴﻪ ﻏﻴﺮﻱ ﻓﻬﻮ‬ ‫ﻟﻪ ﻛﻠﻪ‪ ،‬ﻭﺃﻧﺎ ﺃﻏﻨﻰ ﺍﻟﺸﺮﻛﺎﺀ ﻋﻦ ﺍﻟﺸﺮﻙ«)‪.(٢‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٤٤٥‬ ‪.٤٥٩‬‬ ‫‬‫)‪ (١‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪ ٢٦٧‬ ‪.٢٧٢‬‬ ‫)‪ (٢‬ﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺣﺒﻴﺐ‪ :‬ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﺑﺎﺏ )‪ (١٠‬ﻓﻲ ﺫﻛﺮ ﺍﻟﺸﺮﻙ ﻭﺍﻟﻜﻔﺮ‪ ،‬ﺣﺪﻳﺚ ‪.٦١‬‬ ‫‪425‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺃﺻﻞ ﺍﻷﺳﻤﺎﺀ ﻭﺍﻷﺣﻜﺎﻡ‬ ‫ﻭﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻹﻛﺮﺍﻩ‪ :‬ﻛﻤﺎ ﻗﺎﻝ ﺍﷲ ‪S R Q P O N M﴿ : 8‬‬ ‫‪^]\[ZYXWVUT‬‬ ‫_ ` ‪] ﴾ d c b a‬ﺍﻟﻨﺤﻞ‪ .[١٠٦ :‬ﻭﺫﻟﻚ ﺇﺫﺍ ﺃﻛﺮﻩ ﻋﻠﻰ ﻗﻮﻝ‬ ‫ﺇﻟﻬﻴﻦ ﺍﺛﻨﻴﻦ‪ ،‬ﻓﻘﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺇﻧﻪ ﺷﺮﻙ ﻭﻻ ﻛﻔﺮ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺇﻧﻪ ﺷﺮﻙ‪ ،‬ﻭﺍﺗﻔﻖ‬ ‫ﺟﻤﻴﻌﻬﻢ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﻣﻌﺼﻴﺔ‪ ،‬ﻭﻻ ﺫﻧﺐ‪ ،‬ﻭﻻ ﺇﺛﻢ‪ ،‬ﻭﻻ ﻋﻘﺎﺏ‪ .‬ﻛﻤﺎ ﻳﺴﻤﻰ ﻫﺬﺍ‬ ‫ﺃﻳﻀﺎ ﺑﺎﻟﺸﺮﻙ ﺍﻟﺠﺰﺋﻲ‪ ،‬ﻭﻫﻮ ﻣﺼﻄﻠﺢ ﻧﺴﺒﻪ ﺍﻟﺴﺎﻟﻤﻲ ﺇﻟﻰ ﺍﻟﻤﻐﺎﺭﺑﺔ‪.‬‬ ‫‬ ‫ﻭﺍﻟﺮﺍﺑﻊ‪ :‬ﻫﻮ ﺍﻟﺸﺮﻙ ﺍﻟﺬﻱ ﺭﻛﺒﻪ ﺍﷲ ﺗﻌﺎﻟﻰ ﻓﻲ ﻗﻠﻮﺏ ﺍﻟﻌﺒﺎﺩ ﻣﻦ ﺍﻟﺠﺰﻉ‬ ‫ﻭﺍﻟﻬﻠﻊ‪ ،‬ﻭﻗ ﻠﺔ ﺍﻟﺜﻘﺔ ﺑﻤﻮﻋﻮﺩ ﺍﷲ ‪ ، 8‬ﻭﺍﻹﻳﻤﺎﻥ ﺑﻪ ﻭﺑﻘﺪﺭﺗﻪ‪ ،‬ﻭﺛﻘﺘﻬﻢ ﺑﺄﻧﻔﺴﻬﻢ‬ ‫ﻭﻗﻮﺍﻫﻢ‪ ،‬ﻭﺣﻴﻠﻬﻢ ﻭﺣﺼﻮﻧﻬﻢ ﻭﻋﻴﻮﻧﻬﻢ‪ ،‬ﺣﺘﻰ ﺃﻧﻬﻢ ﻟﻴﺘﻘﻮﻭﻥ ﺑﻜﻼﺑﻬﻢ‪ ،‬ﻭﻟﻬﺬﺍ‬ ‫ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﻻ ﺗﺰﺍﻟﻮﻥ ﺗﺸﺮﻛﻮﻥ ﻭﺗﻘﻮﻟﻮﻥ‪ :‬ﻟﻮﻻ ﻛﻼﺑﻨﺎ ﺳﺮﻗﻨﺎ)‪.(١‬‬ ‫‪ *a6. ٢٥٤‬ا ‪*+‬ك‬ ‫ﻛﺒﺎﺋﺮ ﺍﻟﺸﺮﻙ‪ :‬ﻛﻞ ﺫﻧﺐ ﺃﺧ ‪‬ﻞ ﺑﺎﻻﻋﺘﻘﺎﺩ‪ ،‬ﻭﻣﻦ ﺃﻧﻮﺍﻋﻪ‪:‬‬ ‫ﺇﻧﻜﺎﺭ ﻣﺎ ﻻ ﻳﺴﻊ ﺟﻬﻠﻪ؛ ﻛﺈﻧﻜﺎﺭ ﻭﺟﻮﺩ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﺍﻟﻤﻼﺋﻜﺔ ﻭﺍﻟﻨﺒﻴﻴﻦ‪.‬‬‫‬ ‫ﺣﺮﻡ ﺍﷲ ﺑﻨﺺ ﻗﻄﻌﻲ؛ ﻛﺎﻟﻤﻴﺘﺔ ﻭﺍﻟﺪﻡ ﻭﻟﺤﻢ ﺍﻟﺨﻨﺰﻳﺮ‪.‬‬ ‫ﺍﺳﺘﺤﻼﻝ ﻣﺎ ‪‬‬‫‬ ‫ﺗﺤﺮﻳﻢ ﻣﺎ ﺃﺣ ‪‬ﻞ ﺍﷲ ﺑﻨﺺ ﻗﻄﻌﻲ؛ ﻛﺎﻟﺒﻴﻊ ﻭﺍﻟﻨﻜﺎﺡ ﻭﺍﻷﻛﻞ ﻭﺍﻟﺸﺮﺏ‪.‬‬‫‬ ‫ﺇﻧﻜﺎﺭ ﻣﻌﻠﻮﻡ ﻣﻦ ﺍﻟﺪﻳﻦ ﺑﺎﻟﻀﺮﻭﺭﺓ ﻛﻮﻻﻳﺔ ﺍﻟﺠﻤﻠﺔ ﻭﺑﺮﺍﺀﺗﻬﺎ‪ ،‬ﻭﺍﻟﺼﻼﺓ‬‫‬ ‫ﻭﺍﻟﺰﻛﺎﺓ ﻭﺍﻟﺼﻮﻡ‪.‬‬ ‫ﺟﺤﻮﺩ ﺣﻜﻢ ﻗﻄﻌﻲ؛ ﻛﺎﻟﺮﺟﻢ ﻭﺍﻟﺠﻠﺪ)‪.(٢‬‬‫‬ ‫)‪ (١‬ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪ :‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪ .١٠٥‬ﻭﺍﻟﺠﻴﻄﺎﻟﻲ‪ :‬ﻗﻮﺍﻋﺪ ﺍﻹﺳﻼﻡ‪ ،‬ﺝ ‪،١‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ١‬ﺹ ‪ ٥٠٢‬ ‪ ،٥٠٣‬ﺝ ‪ ٢‬ﺹ ‪.٨٤٧‬‬ ‫‬‫ﻭﺃﻳﻀﺎ‪ :‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫‬‫ﺹ ‪ ٣٥‬ ‪.٣٧‬‬ ‫)‪ (٢‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٨٢٨‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪426‬‬ ‫ﻭﻳﻔﺮﻕ ﺍﻟﺠﻴﻄﺎﻟﻲ ﺑﻴﻦ ﻛﺒﺎﺋﺮ ﺍﻟﺸﺮﻙ ﻭﻛﺒﺎﺋﺮ ﺍﻟﻨﻔﺎﻕ‪ ،‬ﻭﻳﺮﻯ ﺃﻥ ﺍﻟﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ‪:‬‬ ‫‪‬‬ ‫ﺃﻥ ﺍﻟﻜﺎﺫﺏ ﻋﻠﻰ ﺍﷲ ﻣﻨﺎﻓﻖ‪ ،‬ﻭﺍﻟﻤﻜﺬﺏ ﷲ ﻣﺸﺮﻙ‪.‬‬ ‫ﻓﺎﻟﻜﺎﺫﺏ ﻋﻠﻰ ﺍﷲ ﻣﺜﻞ ﺃﻫﻞ ﺍﻟﺨﻼﻑ ﺍﻟﺬﻳﻦ ﻛﺬﺑﻮﺍ ﻋﻠﻰ ﺍﷲ‪ ،‬ﻓﺘﺄﻭﻟﻮﺍ ﻛﺘﺎﺑﻪ‬ ‫ﻋﻠﻰ ﻏﻴﺮ ﺗﺄﻭﻳﻠﻪ ﻓﻲ ﺟﻤﻴﻊ ﻣﺎ ﻛﻔﺮﻫﻢ ﺑﻪ ﺍﻟﻤﺴﻠﻤﻮﻥ ﻣﺜﻞ‪ :‬ﺍﺩﻋﺎﺋﻬﻢ ﺍﻟﺮﺅﻳﺔ ﷲ‬ ‫ﺳﺒﺤﺎﻧﻪ ﻓﻲ ﺍﻵﺧﺮﺓ ﺑﺘﺄﻭﻳﻞ ﺍﻟﺨﻄﺄ‪ ،‬ﻭﻛﻨﻔﻴﻬﻢ ﺧﻠﻖ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻧﻔﻴﻬﻢ ﺗﺨﻠﻴﺪ ﺃﻫﻞ‬ ‫ﺍﻟﻜﺒﺎﺋﺮ ﻣﻦ ﻫﺬﻩ ﺍﻷﻣﺔ ﻓﻲ ﺍﻟﻨﺎﺭ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﻤﻜﺬﺏ ﷲ ﺗﻌﺎﻟﻰ ﻓﻬﻮ ﻣﺜﻞ ﺃﻫﻞ ﺍﻹﻟﺤﺎﺩ ﺍﻟﺬﻳﻦ ﺃﻧﻜﺮﻭﺍ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‪،‬‬ ‫ﻭﺟﻬﺎ ﻣﻦ ﻭﺟﻮﻩ ﺍﻟﺘﻮﺣﻴﺪ ﺍﻟﺬﻱ ﻻ ﻳﺴﻊ ﺟﻬﻠﻪ ﺃﻭ ﺣﺮﻓﺎ ﻣﻦ‬ ‫‬‫ﻭﻛﺬﻟﻚ ﻛﻞ ﻣﻦ ﺃﻧﻜﺮ‬ ‫ﻣﻨﺼﻮﺻﺎ ﺗﺤﺮﻳﻤﻪ ﻓﻲ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺃﻭ‬ ‫‬‫ﺣﺮﺍﻣﺎ‬ ‫‬‫ﻣﻨﺼﻮﺻﺎ ﻓﻴﻪ‪ ،‬ﺃﻭ ﺣﻠﻞ‬ ‫‬‫ﻓﺮﺿﺎ‬ ‫ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺃﻭ ‬ ‫ﻣﻨﺼﻮﺻﺎ ﻓﻴﻪ)‪.(١‬‬ ‫‬‫ﺣﺮﻡ ﺣﻼﻻ‬ ‫‪ D3 ٢٥٥‬ا '‪*+‬ك‬ ‫ﺍﻟﻤﺸﺮﻙ ﻣﻦ ﺃﺷﺮﻙ ﺑﺎﷲ ﺷﻴ ﺌﺎ‪ .‬ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪﴾ ª © ¨ § ﴿ :‬‬ ‫]ﺍﻟﺰﻣﺮ‪ [٦٥ :‬ﻓﺎﻟﺸﺮﻙ ﺑﺎﷲ ﻳﺤﺒﻂ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﺍﻟﻤﺸﺮﻙ ﺑﺎﷲ ﻣﻦ ﺟﻌﻞ ﻣﻌﻪ ﺷﺮﻳﻜ ﺎ‪ ،‬ﻓﻘﺪ‬ ‫ﺃﺷﺮﻙ ﺑﻪ ﻏﻴﺮﻩ ﻣﻤﺎ ﻟﻢ ﻳﺄﺫﻥ ﻟﻪ ﺑﻪ‪ .‬ﻭﻗﺎﻝ ﺗﻌﺎﻟﻰ‪ ~ } | { z ﴿ :‬ﮯ‬ ‫¡ ‪] ﴾ ¤ £ ¢‬ﺍﻟﺒﻴﻨﺔ‪ ،[٦ :‬ﻓﻠﻬﻢ ﺍﻟﻨﺎﺭ ﺑﺸﺮﻛﻬﻢ ﻭﺑﻜﻔﺮﻫﻢ‪ ،‬ﻭﺍﻵﻱ ﻛﺜﻴﺮﺓ‬ ‫ﻓﻲ ﻣﻌﻨﻰ ﺍﻟﻤﺸﺮﻙ ﻭﺍﻟﻜﺎﻓﺮ‪ ،‬ﻭﺍﻟﺠﺎﺣﺪ ﺑﺤﻖ ﺍﷲ‪ .‬ﻛﻤﺎ ﺃﻥ ﻣﻦ ﺟﺤﺪ ﺣ ‪‬ﻘﺎ ﻳﺠﺐ‬ ‫ﺟﺎﺣﺪﺍ‪ ،‬ﻭﺍﻟﺠﺎﺣﺪ ﺧﺎﺭﺝ ﻣﻦ ﺟﻤﻠﺔ ﺍﻟﻤﻌﺘﺮﻑ ﻭﺣﻜﻢ ﺍﻟﻤﻄﻴﻊ)‪.(٢‬‬‫‬ ‫ﻋﻠﻴﻪ ﺃﻥ ﻳﺴﻤﻰ‬ ‫ﺣﺮﺑﺎ‪ ،‬ﻓﺮ ﺩﺍ ﺃﻭ‬ ‫ﺳﻠﻤﺎ ﺃﻭ ‬ ‫ﻟﻠﻤﺸﺮﻙ ﺃﺣﻜﺎﻡ ﻳﺠﺐ ﻣﻌﺮﻓﺘﻬﺎ ﻓﻲ ﻛﻞ ﺍﻟﺤﺎﻻﺕ‬ ‫ﺩﻭﻟﺔﻫﻲ ﻛﺎﻵﺗﻲ‪:‬‬ ‫‪ ١‬ ﻓﻲ ﺍﻵﺧﺮﺓ ﻫﻢ ﻣﻦ ﺃﻫﻞ ﺍﻟﺪﻧﻴﺎ ﻳﻘﻴ ﻨﺎ ﻣﺨﻠﺪﻭﻥ‪.‬‬ ‫)‪ (١‬ﺍﻟﺠﻴﻄﺎﻟﻲ‪ :‬ﻗﻨﺎﻃﻴﺮ ﺍﻟﺨﻴﺮﺍﺕ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٣٨‬‬ ‫)‪ (٢‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.١٣٤‬‬ ‫‪427‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺃﺻﻞ ﺍﻷﺳﻤﺎﺀ ﻭﺍﻷﺣﻜﺎﻡ‬ ‫‪ ٢‬ ﻳﺪﻋﻮﻥ ﺇﻟﻰ ﺍﻹﺳﻼﻡ ﺑﻜﻞ ﻣﺎ ﻳﻤﻠﻚ ﺍﻟﻤﺴﻠﻤﻮﻥ ﻣﻦ ﺍﻟﻮﺳﻊ‪.‬‬ ‫‪ ٣‬ ﻫﻢ ﻓﻲ ﺑﺮﺍﺀﺓ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻻ ﻳﺠﻮﺯ ﺍﻟﺘﺮﺣﻢ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﻻ ﺍﻻﺳﺘﻐﻔﺎﺭ ﻟﻬﻢ؛‬ ‫ﻣﺎ ﻟﻢ ﻳﺪﺧﻠﻮﺍ ﺍﻹﺳﻼﻡ‪.‬‬ ‫‪ ٤‬ ﻻ ﻳﺮﺛﻮﻥ ﻭﻻ ﻳﻮﺭﺛﻮﻥ‪ ،‬ﻭﻻ ﻳﺼﻠ‪‬ﻰ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﻻ ﻳﺪﻓﻨﻮﻥ ﻓﻲ ﻣﻘﺎﺑﺮ‬ ‫ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻭﻻ ﺗﻘﺒﻞ ﺷﻬﺎﺩﺗﻬﻢ‪.‬‬ ‫ﺃﻣﺎ ﻋﻨﺪ ﻗﻴﺎﻡ ﺇﻣﺎﻣﺔ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻓﺘﺆﻛﺪ ﺍﻟﻤﺼﺎﺩﺭ ﻋﻠﻰ ﻭﺟﻮﺏ ﺩﻋﻮﺗﻬﻢ ﺇﻟﻰ‬ ‫ﺩﻳﻦ ﺍﷲ ﻭﺇﻥ ﺃﺑﻮﺍ ﻓﻠﻴﺲ ﻟﻬﻢ ﺇﻻ ﺍﻟﻘﺘﻞ‪ ،‬ﻭﻻ ﺗﻘﺒﻞ ﻣﻨﻬﻢ ﺍﻟﺠﺰﻳﺔ‪ ،‬ﺍﺳﺘﻨﺎ ﺩﺍ ﺇﻟﻰ ﻗﻮﻟﻪ‬ ‫ﺗﻌﺎﻟﻰ‪ ~ } | { z y x﴿ :‬ﮯ ¡‬ ‫‪] ﴾ ¦ ¥ ¤ £ ¢‬ﺍﻟﺘﻮﺑﺔ‪.[٥ :‬‬ ‫ﻭﺍﻟﻨﻈﺮ ﻓﻲ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧﻴﺔ‪ ،‬ﻭﻓﻲ ﻋﻤﻞ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻓﻲ ﻇﻞ ﺍﻟﻮﺿﻊ‬ ‫ﺍﻟﻌﺎﻟﻤﻲ ﺍﻟﺮﺍﻫﻦ ﻳﻘﺘﻀﻲ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻟﻤﺸﺮﻛﻴﻦ ﻋﻠﻰ ﻣﺮﺍﺣﻞ‪ ،‬ﻫﻲ‪:‬‬ ‫ﺩﻋﻮﺗﻬﻢ ﺇﻟﻰ ﺩﻳﻦ ﺍﷲ ﺑﺎﻟﺤﻜﻤﺔ‪ ،‬ﻭﺍﻟﻤﻮﻋﻈﺔ ﺍﻟﺤﺴﻨﺔ‪ ،‬ﻭﺍﻟﻤﺠﺎﺩﻟﺔ ﺑﺎﻟﺘﻲ ﻫﻲ‬‫‬ ‫ﺃﺣﺴﻦ‪.‬‬ ‫ﺇﻥ ﻟﻢ ﻳﻘﺒﻠﻮﺍ ﺑﺎﻹﺳﻼﻡ ﺩﻳ ﻨﺎ ﺗﺒﺮﻡ ﻣﻌﻬﻢ ﻣﻌﺎﻫﺪﺍﺕ‪ ،‬ﻳﺘﻢ ﺑﻤﻮﺟﺒﻬﺎ ﺣﻤﺎﻳﺔ‬‫‬ ‫ﺍﻹﺳﻼﻡ ﻭﺍﻟﻤﺴﻠﻤﻴﻦ ﻭﻣﺴﺎﻟﻤﺘﻬﻢ‪.‬‬ ‫ﺇﺫﺍ ﻧﻘﻀﻮﺍ ﺍﻟﻌﻬﺪ‪ ،‬ﻭﻧﻜﺜﻮﺍ ﺍﻷﻳﻤﺎﻥ‪ ،‬ﺃﻭ ﻃﻌﻨﻮﺍ ﻓﻲ ﺍﻟﺪﻳﻦ ﺃﻭ ﺗﻌﺮﺿﻮﺍ‬‫‬ ‫ﻟﻠﻤﺴﻠﻤﻴﻦ ﺑﺎﻟﻀﺮ‪ ،‬ﻭﻟﻺﺳﻼﻡ ﺑﺎﻻﺳﺘﺨﻔﺎﻑ‪ ،‬ﻓﺈﻧﻬﻢ ﺑﺬﻟﻚ ﻗﺪ ﺃﻋﻠﻨﻮﺍ‬ ‫ﺍﻟﺤﺮﺏ‪ ،‬ﻓ ﺘﻄﺒﻖ ﻋﻠﻴﻬﻢ ﺃﺣﻜﺎﻡ ﺁﻳﺔ ﺍﻟﺴﻴﻒ‪ ،‬ﻭﺍﺳﺘﺜﻨﻲ ﻣﻦ ﻫﺬﻩ ﺍﻷﺣﻜﺎﻡ ﺃﻫﻞ‬ ‫ﺍﻟﻜﺘﺎﺏ ﻓﻬﻢ ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﻣﺸﺮﻛﻴﻦ ﻹﻧﻜﺎﺭﻫﻢ ﺭﺳﺎﻟﺔ ﻣﺤﻤﺪ ﮊ ‪ ،‬ﺇﻻ ﺃﻥ ﻟﻬﻢ‬ ‫ﺃﺣﻜﺎﻣﺎ ﺧﺎﺻﺔ ﺑﻬﻢ)‪.(١‬‬ ‫‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٥٠٨‬ ‪.٥٠٩‬‬ ‫‬‫)‪ (١‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪428‬‬ ‫ﻭﻳﺸﻴﺮ ﺍﻟﺴﺎﻟﻤﻲ ﺇﻟﻰ ﺍﺧﺘﻼﻑ ﺍﻟﻨﺎﺱ ﻓﻲ ﺣﻜﻢ ﺍﻟﻤﺸﺮﻙ ﺇﺫﺍ ﻣﺎﺕ ﻋﻠﻰ‬ ‫ﺷﺮﻛﻪ‪ :‬ﻫﻞ ﻳ ‬ ‫ﻌﺬﺏ ﻋﻠﻰ ﺗﺮﻙ ﺍﻷﻋﻤﺎﻝ ﺍﻟﻮﺍﺟﺐ ﻋﻠﻴﻪ ﻣﻊ ﺗﻌﺬﻳﺒﻪ ﻋﻠﻰ ﺗﺮﻙ‬ ‫ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺃﻡ ﻻ ﻳ ‬ ‫ﻌﺬﺏ ﺇﻻ ﻋﻠﻰ ﺍﻟﺸﺮﻙ؟‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ :‬ﺃﻥ ﺍﻟﻤﺸﺮﻙ ﻣﻌﺬﺏ ﻋﻠﻰ ﺗﺮﻙ ﺍﻟﺘﻮﺣﻴﺪ‪،‬‬ ‫‬‫ﻭﺍﻟﺬﻱ ﻋﻠﻴﻪ ﻣﺬﻫﺐ‬ ‫ﻭﻋﻠﻰ ﺗﺮﻙ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺒﺪﻧﻴﺔ‪ ،‬ﺇﺫ ﺇﻥ ﺍﻹﺳﻼﻡ ﺷﺮﻃ ﺎ ﻓﻲ ﺍﻟﻌﺒﺎﺩﺍﺕ‪ ،‬ﻭﺷﺮﻃ ﺎ ﻓﻲ‬ ‫ﺻﺤﺔ ﺇﺗﻴﺎﻧﻬﺎ ﻻ ﺷﺮﻃ ﺎ ﻟﻮﺟﻮﺑﻬﺎ)‪.(١‬‬ ‫ﻫﺬﺍ ﻋﻦ ﺍﻟﻜﻔﺮ ﺍﻷﻭﻝ ﺑﻤﻌﻨﻰ ﻛﻔﺮ ﺍﻟﻤﻨﻌﻢ ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﺸﺮﻙ‪ ،‬ﺃﻣﺎ ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﻧﻲ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺗﺤﺖ ﺃﺻﻞ ﺍﻟﻤﻨﺰﻟﺔ ﺑﻴﻦ ﺍﻟﻤﻨﺰﻟﺘﻴﻦ ﻭﻫﻮ‬ ‫‬‫ﻭﻫﻮ ﻛﻔﺮ ﺍﻟﻨﻌﻤﺔ ﻓﻘﺪ ﺑﺤﺜﻪ‬ ‫ﻣﺎ ﺳﻨﻌﺮﺽ ﻟﻪ ﻓﻲ ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻣﻦ‪.‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٢٩‬‬ ‫ا ‪6‬ب ا ‪!K‬‬ ‫أ< ا '‪ 8  4‬ا '‪4‬ ‪8F‬‬ ‫وأ< ﻻ !‪ 8  4‬ا '‪8F 4‬‬ ‫‪431‬‬ ‫ا =< اﻷول‬ ‫أ< ا '‪ 8  4‬ا '‪8F 4‬‬ ‫‪ ٢٥٦‬ا )ﻼ‪ 8 n‬اﻷ‪8‬‬ ‫ﻳﺮﺗﺒﻂ ﺃﺻﻞ »ﺍﻟﻤﻨﺰﻟﺔ ﺑﻴﻦ ﺍﻟﻤﻨﺰﻟﺘﻴﻦ« ﺑﺄﺻﻞ »ﻻ ﻣﻨﺰﻟﺔ ﺑﻴﻦ ﺍﻟﻤﻨﺰﻟﺘﻴﻦ«‪ .‬ﻓﻬﻤﺎ‬ ‫ﻭﺟﻬﺎﻥ ﻟﻌﻤﻠﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﺍﻷﻭﻝ‪ :‬ﻳﻄﻠﻖ ﻋﻠﻰ ﺍﻻﺳﻢ ﻭﺍﻟﻌﻘﻴﺪﺓ‪ ،‬ﻭﺍﻟﺜﺎﻧﻲ‪ :‬ﻳﻄﻠﻖ ﻋﻠﻰ‬ ‫ﺍﻟﻔﻌﻞ ﻭﺍﻟﺤﻜﻢ‪.‬‬ ‫ﻭﻳﺮﺗﺒﻂ ﻫﺬﺍﻥ ﺍﻷﺻﻼﻥ ﺑﺄﺻﻞ »ﺍﻷﺳﻤﺎﺀ ﻭﺍﻷﺣﻜﺎﻡ«‪ ،‬ﺇﺫ ﻳﻄﻠﻖ ﻋﻠﻰ ﻣﻦ ﻳﻘﻊ‬ ‫ﻓﻲ ﻣﻨﺰﻟﺔ ﺑﻴﻦ ﺍﻟﻤﺆﻣﻦ ﻭﺍﻟﻤﺸﺮﻙ‪ ،‬ﻓﻤﻦ ﻛﺎﻥ ﻣﻨﺎﻓﻘﺎ ﺃﻭ ﻓﺎﺳﻘﺎ ﻓﻠﻴﺲ ﺑﻤﺆﻣﻦ ﻭﻻ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻣﻦ ﻫﻮ‬ ‫‬‫ﺃﻳﻀﺎ ﺑﺄﺻﻞ »ﺍﻟﻮﻻﻳﺔ ﻭﺍﻟﺒﺮﺍﺀﺓ« ﺇﺫ ﻳﻮﺍﻝ‬ ‫ﻣﺸﺮﻙ‪ .‬ﻛﻤﺎ ﻳﺮﺗﺒﻄﺎﻥ ‬ ‫ﺑﻤﺆﻣﻦ‪ ،‬ﻭﻳﺘﺒﺮﺅﻭﻥ ﻣﻤﻦ ﻫﻮ ﻛﺎﻓﺮ ﺃﻭ ﻣﺸﺮﻙ‪.‬‬ ‫ﻭﻳﺒﺪﻭ ﺍﻟﻠﻔﻈﺎﻥ ﻣﺘﺸﺎﺑﻬﺎﻥﺍﻟﻤﻨﺎﻓﻖ ﻭﺍﻟﻔﺎﺳﻖﺇﻻ ﺃﻥ ﻣﺪﻟﻮﻟﻬﻤﺎ ﻗﺪ ﻳﺨﺘﻠﻒ‪،‬‬ ‫ﻓﺎﻟﻤﻨﺎﻓﻖ ﻫﻮ ﻣﻦ ﻳﻌﺘﻘﺪ ﻏﻴﺮ ﺍﻹﺳﻼﻡ ﻭﻳﻌﻤﻞ ﺑﻌﻤﻞ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺍﻟﻔﺎﺳﻖ ﻫﻮ ﻣﻦ‬ ‫ﻳﻌﺘﻘﺪ ﺑﺎﻹﺳﻼﻡ ﻭﻳﻌﻤﻞ ﺑﻌﻤﻞ ﻏﻴﺮ ﺍﻹﺳﻼﻡ‪.‬‬ ‫ﻭﻫﺬﺍ ﺍﻟﺘﺪﺍﺧﻞ ﻭﺍﻻﻟﺘﺒﺎﺱ ﺑﻴﻦ ﻟﻔﻈﻲ ﺍﻟﻨﻔﺎﻕ ﻭﺍﻟﻔﺴﻖ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﺃﻃﻔﻴﺶ ﻗﺎﺋﻼ‪:‬‬ ‫»ﻭﻗﻮﻣﻨﺎ ﻳﻘﻮﻟﻮﻥ ﻓﻲ ﺍﻟﻤﻮﺣﺪ ﺍﻟﻔﺎﻋﻞ ﺍﻟﻜﺒﻴﺮﺓ ﺃﻧﻪ ﻋﺎﺹﻓﺎﺳﻖ‪ ،‬ﻭﻣﻌﺼﻴﺘﻪ ﻟﻴﺲ‬ ‫ﺷﺮﻛﺎ ﺑﻞ ﻛﺒﻴﺮﺓ‪ ،‬ﻭﺧﺼﻮﺍ ﺍﻟﻤﻨﺎﻓﻖ ﺑﻤﻦ ﺃﺳﺮ ﺍﻟﺸﺮﻙ‪ ،‬ﻓﺬﻟﻚ ﻣﺬﻫﺒﺎﻥ‪:‬‬ ‫ﻧﻔﺎﻗﺎ ﻭﻻ ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺍﻟﻤﻐﺎﺭﺑﺔﺃﻥ ﺍﻟﻤﻨﺎﻓﻖ ﻫﻮ ﺍﻟﻤﻮﺣﺪ‬ ‫‬‫ﻣﺬﻫﺐ ﺃﺻﺤﺎﺑﻨﺎﻭﻳﻘﺼﺪ ﺑﻬﻢ‬‫‬ ‫ﺍﻟﻔﺎﻋﻞ ﻟﻠﻜﺒﻴﺮﺓ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪432‬‬ ‫ﺟﻤﻴﻌﺎﻭﺍﻟﻤﻌﺘﺰﻟﺔ ﺃﻧﻪ ﺍﻟﻤﺸﺮﻙ ﺍﻟﻤﻈﻬﺮ‬ ‫‬‫ﺍﻹﺑﺎﺿﻴﺔ‬ ‫‬‫ﻭﻣﺬﻫﺐ ﻗﻮﻣﻨﺎﻭﻳﻘﺼﺪ‬‫‬ ‫ﻟﻠﺘﻮﺣﻴﺪ«)‪ ،(١‬ﻭﺍﺳﺘﺪﻝ ﻋﻠﻰ ﺫﻟﻚ ﺑﻘﻮﻟﻪ ﮊ ‪» :‬ﺍﻟﻨﻔﺎﻕ ﺃﻥ ﺗﻘﺮ ﺑﺎﻹﺳﻼﻡ‬ ‫ﻭﻻ ﺗﻌﻤﻞ ﺑﻪ«)‪.(٢‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺗﻌﺘﺒﺮ ﺃﻥ ﻟﻔﻆ ﺍﻟﻔﺎﺳﻖ ﻳﺴﺎﻭﻱ ﻟﻔﻆ ﺍﻟﻤﻨﺎﻓﻖ‪ ،‬ﻭﻳﺼﺮﺡ‬ ‫‬‫ﺇﻻ ﺃﻥ ﻏﺎﻟﺒﻴﺔ‬ ‫ﺍﻹﻣﺎﻡ ﺍﻟﺨﻠﻴﻠﻲ ﺑﻬﺬﺍ ﻗﺎﺋﻼ‪» :‬ﺇﻥ ﻟﻔﻆ ﺍﻟﻔﺎﺳﻖ ﻭﺍﻟﻤﻨﺎﻓﻖ ﺳﻮﺍﺀ ﻋﻨﺪ ﺃﺻﺤﺎﺑﻨﺎ‪ ،‬ﻭﻫﻤﺎ‬ ‫ﻳﻄﻠﻘﺎﻥ ﻋﻠﻰ ﻛﻞ ﻣﻦ ﻋﺼﻰ ﺍﷲ ﺑﻜﺒﻴﺮﺓ ﺃﻭ ﺑﺈﺻﺮﺍﺭ ﻋﻠﻰ ﺻﻐﻴﺮﺓ ﻭﻟﻢ ﻳﺘﺐ ﻣﻦ ﺫﻟﻚ«)‪.(٣‬‬ ‫‪ ٢٥٧‬ا '*اد  '‪ 8  4‬ا '‪8F 4‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺑﻮﺟﻮﺩ ﻣﻨﺰﻟﺔ ﺑﻴﻦ ﺍﻟﻤﺆﻣﻦ ﻭﺍﻟﻜﺎﻓﺮ ﻫﻲ ﻣﻨﺰﻟﺔ ﺍﻟﻤﻨﺎﻓﻖ ﺃﻭ‬ ‫‬‫ﻳﻌﺘﻘﺪ‬ ‫ﻛﺎﻓﺮ ﺍﻟﻨﻌﻤﺔ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺼﻨﻒ ﻣﻦ ﺍﻟﻨﺎﺱ ﺩﺍﺧﻞ ﻣﻊ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻓﻲ ﺟﻤﻴﻊ ﺍﻟﻤﻌﺎﻣﻼﺕ‬ ‫ﻭﺍﻷﺣﻜﺎﻡ ﺍﻟﺪﻧﻴﻮﻳﺔ‪ ،‬ﻛﻤﺎ ﻛﺎﻧﺖ ﺳﻴﺮﺓ ﺍﻟﺮﺳﻮﻝ ﮊ ﻣﻊ ﺍﻟﻤﻨﺎﻓﻘﻴﻦ ﻭﻣﻊ ﻣﺮﺗﻜﺒﻲ‬ ‫ﺍﻟﻜﺒﺎﺋﺮ )ﻛﻔﺎﺭ ﺍﻟﻨﻌﻤﺔ( ﻭﻫﺬﺍ ﻣﻌﻨﻰ ﻗﻮﻟﻬﻢ‪» :‬ﻧﺪﻳﻦ ﺑﺎﻟﻤﻨﺰﻟﺔ ﺑﻴﻦ ﺍﻟﻤﻨﺰﻟﺘﻴﻦ«)‪.(٤‬‬ ‫ﻭﻫﺬﻩ ﺍﻟﻤﻨﺰﻟﺔ ﺗﺨﺘﺺ ﺑﺎﻟﻤﺴﻠﻢ ﺍﻟﻤﺮﺗﻜﺐ ﻟﻠﻜﺒﺎﺋﺮ‪ ،‬ﺍﻟﻤﻀﻴﻊ ﻟﻠﻔﺮﺍﺋﺾ ﻓﻼ‬ ‫ﻣﻮﺣﺪﺍ‪ ،‬ﺗﻨﻄﺒﻖ ﻋﻠﻴﻪ ﺃﺣﻜﺎﻡ ﺍﻟﻤﻮﺣﺪﻳﻦ‪،‬‬ ‫‬‫ﻣﺸﺮﻛﺎ‪ ،‬ﺑﻞ‬ ‫‬‫ﻣﻮﻓﻴﺎ ﻭﻻ‬ ‫‬‫ﻳﻜﻮﻥ ﻣﺆﻣ ﻨﺎ‬ ‫ﺃﻳﻀﺎ ﻣﻨﺎﻓﻘﺎ ﻧﻔﺎﻕ ﻋﻤﻞ‪.‬‬ ‫ﻭﻳﺴﻤﻰ ‬ ‫‪ ٢٥٨‬أد  ا '‪ 8  4‬ا '‪8F 4‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻓﻲ ﺍﻷﺧﺬ ﺑﻤﺼﻄﻠﺢ ﺍﻟﻤﻨﺰﻟﺔ ﺑﻴﻦ ﺍﻟﻤﻨﺰﻟﺘﻴﻦ ﺇﻟﻰ ﻣﺪﻟﻮﻝ‬ ‫‬‫ﺍﺳﺘﻨﺪ‬ ‫ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ ﺍﻟﺘﻲ ﺻﻨﻔﺖ ﺍﻟﻨﺎﺱ ﺇﻟﻰ ﺛﻼﺙ ﻣﻨﺎﺯﻝ‪ ،‬ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪:‬‬ ‫)‪ (١‬ﺃﻃﻔﻴﺶ‪ :‬ﺍﻟﺬﻫﺐ ﺍﻟﺨﺎﻟﺺ‪ ،‬ﺹ ‪.٢٧‬‬ ‫)‪ (٢‬ﺍﺑﻦ ﻧﻌﻴﻢ ﺍﻷﺻﻔﻬﺎﻧﻲ‪ :‬ﻛﺘﺎﺏ ﺻﻔﺔ ﺍﻟﻨﻔﺎﻕ ﻭﻧﻌﺖ ﺍﻟﻤﻨﺎﻓﻘﻴﻦ‪ ،‬ﺗﺤﻘﻴﻖ ﻭﺗﻘﺪﻳﻢ‪ :‬ﺩ‪ .‬ﻋﺎﻣﺮ ﺣﺴﻦ‬ ‫ﺻﺒﺮﻱ‪ ،‬ﺩﺍﺭ ﺍﻟﺒﺸﺎﺋﺮ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺑﻴﺮﻭﺕ‪١٤٢٢ ،‬ﻫ‪٢٠٠١/‬ﻡ‪ ،‬ﺹ ‪.١٤٧‬‬ ‫)‪ (٣‬ﺍﻟﺨﻠﻴﻠﻲ‪ :‬ﺗﻤﻬﻴﺪ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٩٩‬‬ ‫)‪ (٤‬ﺍﻟﺸﻤﺎﺧﻲ‪ :‬ﺍﻟﺪﻳﺎﻧﺎﺕ‪ ،‬ﺹ ‪.٣٥٩‬‬ ‫‪433‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻣﻦ‪ :‬ﺃﺻﻞ ﺍﻟﻤﻨﺰﻟﺔ ﺑﻴﻦ ﺍﻟﻤﻨﺰﻟﺘﻴﻦ ﻭﺃﺻﻞ ﻻ ﻣﻨﺰﻟﺔ ﺑﻴﻦ ﺍﻟﻤﻨﺰﻟﺘﻴﻦ‬ ‫﴿‪Í Ì Ë Ê É È Ç Æ Å‬‬ ‫‪] ﴾ Ô Ó Ò Ñ ÐÏ Î‬ﺍﻷﺣﺰﺍﺏ‪.[٧٣ :‬‬ ‫ﻓﺄﺻﺤﺎﺏ ﻫﺬﻩ ﺍﻟﻤﻨﺰﻟﺔ ﻟﻬﻢ ﻓﻲ ﺍﻟﺪﻧﻴﺎ ﺃﺣﻜﺎﻡ ﺍﻟﻤﻮﺣﺪﻳﻦ ﻣﻦ ﺣﻔﻆ ﺃﻣﻮﺍﻟﻬﻢ‬ ‫ﻭﺃﻧﻔﺴﻬﻢ ﻭﺃﻋﺮﺍﺿﻬﻢ‪ ،‬ﻭﺟﻮﺍﺯ ﺍﻟﻤﻨﺎﻛﺤﺔ‪ ،‬ﻭﺍﻟﻤﻮﺍﺭﺛﺔ‪ ،‬ﻭﺍﻟﻤﺪﺍﻓﻌﺔ‪ ،‬ﺇﻻ ﺍﻟﻮﻻﻳﺔ ﻓﻬﻲ‬ ‫ﺧﺎﺻﺔ ﺑﺎﻟﻤﻮﻓﻲ‪.‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻣﻊ ﺍﻟﻤﻌﺘﺰﻟﺔ ﻓﻲ ﺍﺳﺘﻌﻤﺎﻝ ﻣﺼﻄﻠﺢ ﺍﻟﻤﻨﺰﻟﺔ ﺑﻴﻦ ﺍﻟﻤﻨﺰﻟﺘﻴﻦ‬ ‫‬‫ﻭﻳﺘﻔﻖ‬ ‫ﺇﻻ ﺃﻧﻬﻢ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﻣﺪﻟﻮﻟﻪ‪ ،‬ﻓﺎﻟﻤﻌﺘﺰﻟﺔ ﻳﻌﻨﻮﻥ ﺑﻪ ﻭﺟﻮﺩ ﻣﻨﺰﻟﺔ‪ ،‬ﻫﻲ ﺍﻟﻔﺴﻖ‪ ،‬ﺑﻴﻦ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻓﻴﻘﺼﺪﻭﻥ‬ ‫‬‫ﻣﻨﺰﻟﺘﻲ ﺍﻹﻳﻤﺎﻥ‪ ،‬ﻭﺍﻟﻜﻔﺮ ﺍﻟﺬﻱ ﻳﻘﺼﺮﻭﻧﻪ ﻋﻠﻰ ﺍﻟﺸﺮﻙ‪ .‬ﻭﺃﻣﺎ‬ ‫ﺑﻪ ﻭﺟﻮﺩ ﻣﻨﺰﻟﺔ ﺍﻟﻨﻔﺎﻕ ﺑﻴﻦ ﻣﻨﺰﻟﺘﻲ ﺍﻹﻳﻤﺎﻥ ﻭﺍﻟﺸﺮﻙ‪ .‬ﻭﻟﻜﻦ ﺃﺣﻴﺎ ﻧﺎ ﻳﺴﺘﻌﻤﻞ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻣﻨﺰﻟﺔ ﺍﻟﻔﺴﻖ ﺑﺎﻋﺘﺒﺎﺭﻫﺎ ﻣﺴﺎﻭﻳﺔ ﻟﻠﻨﻔﺎﻕ‪ ،‬ﻭﺃﻧﻬﺎ ﺍﻟﻤﻨﺰﻟﺔ ﺍﻟﺜﺎﻟﺜﺔ‪،‬‬ ‫‬‫ﺑﻌﺾ‬ ‫ﻟﺬﺍ ﺳﻨﻌﺮﺽ ﻫﻨﺎ ﻟﻤﻌﻨﻰ ﺍﻟﻨﻔﺎﻕ ﻭﺍﻟﻔﺴﻖ‪.‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺍﺳﺘﺨﺪﻣﻮﺍ ﻣﺼﻄﻠﺢ ﺍﻟﻨﻔﺎﻕ ﺃﻭ ﺍﻟﻔﺴﻖ ﻟﺘﻤﻴﻴﺰ ﻣﻮﻗﻔﻬﻢ‬ ‫‬‫ﻭﻳﻼﺣﻆ ﺃﻥ‬ ‫ﻣﻦ ﺗﺴﻤﻴﺔ ﻣﺮﺗﻜﺐ ﺍﻟﻜﺒﻴﺮﺓ‪ ،‬ﻋﻦ ﺍﻟﺨﻮﺍﺭﺝ ﺍﻟﺬﻳﻦ ﺣﻜﻤﻮﺍ ﻋﻠﻴﻬﻢ ﺑﺎﻟﺸﺮﻙ‪ .‬ﻭﻋﻦ‬ ‫ﺍﻟﻤﺬﺍﻫﺐ ﺍﻷﺧﺮﻯ ﺍﻟﺘﻲ ﺗﻌﺘﺒﺮﻩ ﻣﺆﻣ ﻨﺎ)‪.(١‬‬ ‫ﻣﺸﺮﻛﺎ ﻓﻲ ﺫﺍﺕ‬ ‫‬‫ﻭﻗﺪ ﻻ ﻳﻜﻮﻥ ﺍﻟﻌﺒﺪ ﻣﺆﻣ ﻨﺎ ﺇﻳﻤﺎ ﻧﺎ ﻛﺎﻣﻼ‪ ،‬ﻛﻤﺎ ﻻ ﻳﻜﻮﻥ‬ ‫ﺍﻟﻮﻗﺖ‪ ،‬ﻓﻬﻮ ﻓﻲ ﻣﻨﺰﻟﺔ ﺑﻴﻦ ﻗﻄﺒﻴﻦ ﻣﺘﻨﺎﻗﻀﻴﻦ ﻫﻤﺎ ﺍﻹﻳﻤﺎﻥ ﻭﺍﻟﺸﺮﻙ‪ ،‬ﻭﻫﺬﻩ‬ ‫ﺍﻟﻤﻨﺰﻟﺔ ﻫﻲ ﺍﻟﻨﻔﺎﻕ ﺃﻭ ﺍﻟﻔﺴﻖ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﻤﻨﺎﺯﻝ ﺍﻟﺜﻼﺙ ﻳﺴﺘﺤﻴﻞ ﺍﻟﺠﻤﻊ ﺑﻴﻨﻬﺎ‪،‬‬ ‫ﻓﺎﻟﻤﺘﺼﻒ ﺑﻮﺍﺣﺪﺓ ﻣﻨﻬﺎ ﻻ ﻳﻮﺻﻒ ﺑﺎﻷﺧﺮﻯ‪.‬‬ ‫‪ ٢٥٩‬ا '‪4‬زل ا ‪K‬ﻼ‪j‬‬ ‫ﺩﺍﻓﻊ ﺍﻹﺳﻼﻡ ﻭﺟﻤﻴﻊ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ‬ ‫ﻳﻘﺴﻢ ﺍﻟﻔﺰﺍﺭﻱ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺛﻼﺛﺔ ﻣﻨﺎﺯﻝ‪ :‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٩٠٩‬‬ ‫‬‫)‪ (١‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪434‬‬ ‫ﺿﻴﻊ ﺍﻟﻌﻤﻞ ﻓﻬﻮ ﻣﻨﺎﻓﻖ‪،‬‬ ‫ﻭﻗﺎﺑﻞ ﺍﻹﺳﻼﻡ ﻭﺟﻤﻴﻊ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ‪ ،‬ﺛﻢ ‬ ‫‬‫ﻓﻬﻮ ﻣﺸﺮﻙ‪،‬‬ ‫ﻭﻗﺎﺑﻞ ﺍﻹﺳﻼﻡ ﻭﺟﻤﻴﻊ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ‪ ،‬ﻣﻮﻑ ﺑﺎﻟﺠﻤﻴﻊ ﻓﻬﻮ ﻣﺴﻠﻢ)‪.(١‬‬ ‫‬ ‫ﻭﻳﺬﻛﺮ ﺍﻟﻔﺰﺍﺭﻱ ﻫﺬﻩ ﺍﻟﻤﻨﺎﺯﻝ ﺍﻟﺜﻼﺛﺔ ﻓﻲ ﻣﻮﺿﻊ ﺁﺧﺮ ﻗﺎﺋﻼ‪ :‬ﻓﻬﺆﻻﺀ ﺛﻼﺛﺔ‬ ‫ﺃﺻﻨﺎﻑ ﺻﻨ‪‬ﻔﻬﻢ ﺍﷲ ﻓﻲ ﻛﺘﺎﺑﻪ ﻟﻨﺒﻴﻪ ﻭﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻭﻟﻢ ﻳﺰﻝ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺫﻟﻚ ﺇﻟﻰ‬ ‫ﺃﻥ ﺗﻘﻮﻡ ﺍﻟﺴﺎﻋﺔ ﻭﺻﻨﻒ ﻟﻴﺴﻮﺍ ﺑﻤﺴﻠﻤﻴﻦ ﻭﻻ ﺑﻤﺸﺮﻛﻴﻦ‪ ،‬ﺫﻛﺮﻫﻢ ﺍﷲ ﻓﻲ ﻛﺘﺎﺑﻪ‬ ‫﴿ ‪] ﴾ È Ç Æ Å‬ﺍﻷﺣﺰﺍﺏ‪ ،[٧٣ :‬ﻭﺻﻨﻒ ﺁﺧﺮ ﺫﻛﺮﻫﻢ ﺑﻘﻮﻟﻪ‪:‬‬ ‫﴿ ‪] ﴾ Ê É‬ﺍﻷﺣﺰﺍﺏ‪ [٧٣ :‬ﻭﻫﻢ ﻣﻊ ﺍﻟﻤﻨﺎﻓﻘﻴﻦ ﻭﺍﻟﻤﻨﺎﻓﻘﺎﺕ‬ ‫ﻟﻴﺴﻮﺍ ﺑﻤﺴﻠﻤﻴﻦ ﻭﻻ ﻣﻨﺎﻓﻘﻴﻦ ﻭﻫﻢ ﻣﺸﺮﻛﻮﻥ‪ ،‬ﻭﺻﻨﻒ ﺛﺎﻟﺚ ﺫﻛﺮﻫﻢ ﻓﻲ ﻗﻮﻟﻪ‪:‬‬ ‫﴿ ‪] ﴾ Ï Î Í Ì Ë‬ﺍﻷﺣﺰﺍﺏ‪.(٢)[٧٣ :‬‬ ‫ﻭﻫﺬﺍ ﻣﺎ ﺍﺗﺒﻌﻪ ﻋﻤﺮ ﺑﻦ ﺟﻤﻴﻊ ﻓﻲ ﺗﻘﺴﻴﻢ ﺍﻟﻨﺎﺱ ﺇﻟﻰ ﻣﻨﺎﺯﻝ ﺛﻼﺙ‪ :‬ﻣﺆﻣﻦ‬ ‫ﻣﻮﻓﻲ‪ ،‬ﻭﻣﻨﺎﻓﻖ‪ ،‬ﻭﻣﺸﺮﻙ)‪.(٣‬‬ ‫ﻌﺮﻑ‬ ‫ﺍﻟﻤﻨﺰﻟﺔ ﺍﻷﻭﻟﻰ‪ :‬ﻣﻨﺰﻟﺔ ﺍﻟﻤﺆﻣﻦ ﺃﻭ ﺍﻟﻤﺴﻠﻢ ﺍﻟﻤﻮﻓﻲ ﺑﺠﻤﻴﻊ ﻣﺎ ﺃﻣﺮ ﺑﻪ‪ .‬‬ ‫ﻭﻳ ‪‬‬ ‫ﻭﺍﻓﻴﺎ‪ ،‬ﻓﺎﻟﻤﺮﺍﺩ ﺃﻧﻪ‬ ‫ﺍﻟﻘﻄﺐ ﺃﻃﻔﻴﺶ ﺍﻟﻤﻮﻓﻲﺑﺎﻟﺘﺸﺪﻳﺪ ﺃﻭ ﺍﻟﺘﺨﻔﻴﻒﺍﻵﺗﻲ ﺑﺎﻷﻣﺮ ‬ ‫ﺃﺗﻰ ﺑﻤﻀﻤﻮﻥ ﻣﺎ ﺃﻗﺮ ﺑﻪ ﻣﻦ ﺟﻤﻠﺔ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻓﺈﻥ ﺍﻷﻟﻮﻫﻴﺔ ﺗﻘﺘﻀﻲ ﺃﻥ ﻳﻌﺒﺪ ﺍﷲ‬ ‫ﻭﺭﺳﺎﻟﺘﻪ ﮊ ﺑﻤﻌﻨﻰ ﺃﻧﻪ ﺟﺎﺀ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﺑﺎﻣﺘﺜﺎﻝ ﺍﻷﻭﺍﻣﺮ ﻭﺍﺟﺘﻨﺎﺏ ﺍﻟﻤﻨﺎﻫﻲ‪.‬‬ ‫ﻓﺎﻟﻤﺴﻠﻢ ﻫﻮ ﺍﻟﻤﺆﺩﻱ ﻟﻠﻔﺮﺍﺋﺾ ﺍﻟﻤﺠﺘﻨﺐ ﻟﻠﻜﺒﺎﺋﺮ‪ .‬ﻭﺍﻟﻤﺴﻠﻢ ﻓﻲ ﺍﺻﻄﻼﺡﻏﺎﻟﺒﻴﺔ‬ ‫ﺍﻟﻤﻮﺣﺪ)‪.(٤‬‬ ‫‪‬‬‫ﻛﺜﻴﺮﺍ ﻣﺎ ﻳﺴﺘﻌﻤﻠﻮﻧﻪ ﺑﻤﻌﻨﻰ ﻣﻄﻠﻖ‬ ‫ﺍﻹﺑﺎﺿﻴﺔﻫﻮ ﺍﻟﻤﻮﻓﻲ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ‬ ‫‬ ‫ﻭﻳﺴﺘﺪﻝ ﺍﻟﺸﻤﺎﺧﻲ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻤﻨﺰﻟﺔ ﺑﻌﺪﺓ ﺃﺩﻟﺔ ﻣﻨﻬﺎ‪:‬‬ ‫ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾ ¦ ¥ ¤ ﴿ :‬ﺍﻟﻤﺎﺋﺪﺓ‪ ،[١١١ :‬ﺃﻱ‪ :‬ﻣﺨﻠﺼﻮﻥ‪.‬‬‫‬ ‫)‪ (١‬ﺍﻟﻔﺰﺍﺭﻱ‪ :‬ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺹ ‪.١٩٦‬‬ ‫)‪ (٢‬ﺍﻟﻔﺰﺍﺭﻱ‪ :‬ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﺑﻦ ﻋﻤﻴﺮ‪ ،‬ﺹ ‪.٥٢‬‬ ‫)‪ (٣‬ﻋﻤﺮ ﺑﻦ ﺟﻤﻴﻊ‪ :‬ﻣﻘﺪﻣﺔ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺹ ‪.٨٣‬‬ ‫)‪ (٤‬ﺃﻃﻔﻴﺶ‪ :‬ﺷﺮﺡ ﻋﻘﻴﺪﺓ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺹ ‪ ١٨٧‬ ‪.١٨٨‬‬ ‫‪435‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻣﻦ‪ :‬ﺃﺻﻞ ﺍﻟﻤﻨﺰﻟﺔ ﺑﻴﻦ ﺍﻟﻤﻨﺰﻟﺘﻴﻦ ﻭﺃﺻﻞ ﻻ ﻣﻨﺰﻟﺔ ﺑﻴﻦ ﺍﻟﻤﻨﺰﻟﺘﻴﻦ‬ ‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾U T S R Q ﴿ :‬ﻳﻮﻧﺲ‪ ،[٧٢ :‬ﻭﻛﻞ ﺫﻟﻚ‬‫‬ ‫ﺑﻤﻌﻨﻰ ﺍﻹﺧﻼﺹ‪ ،‬ﻭﻫﻮ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﻛﺜﻴﺮ‪.‬‬ ‫ﻭﺍﻟﻤﻨﺰﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻫﻢ ﺍﻟﻤﺸﺮﻛﻮﻥ ﺍﻟﻮﺍﺿﺤﻮﻥ ﻓﻲ ﺷﺮﻛﻬﻢ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﺫﻟﻚ‬ ‫ﺑﺈﻧﻜﺎﺭﻫﻢ ﻟﻮﺟﻮﺩ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ ﺃﻭ ﻹﺷﺮﺍﻛﻬﻢ ﻏﻴﺮﻩ ﻣﻌﻪ ﻓﻲ ﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﻭﺑﻬﺆﻻﺀ‬ ‫ﻳﻘﻮﻡ ﺍﻟﻤﺠﺘﻤﻊ ﺍﻟﻤﺸﺮﻙ ﻓﻲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺇﻟﻴﻪ ﺗﻮﺟﻪ ﺍﻟﺪﻋﻮﺓ ﺇﻟﻰ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻳﻮﻡ‬ ‫ﺍﻟﻘﻴﺎﻣﺔ ﻫﻢ ﻓﻲ ﺩﺍﺭ ﺍﻟﺨﺰﻱ ﻭﺍﻟﻌﺬﺍﺏ ﺍﻷﻟﻴﻢ ﺑﻌﺪﻡ ﺇﻳﻤﺎﻧﻬﻢ ﻭﺳﻮﺀ ﻋﻤﻠﻬﻢ‪.‬‬ ‫ﻭﺍﻟﻤﻨﺰﻟﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﻫﻢ ﻗﻮﻡ ﺃﻋﻠﻨﻮﺍ ﻛﻠﻤﺔ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻭﺃﻗﺮﻭﺍ ﺑﺎﻹﺳﻼﻡ‪،‬‬ ‫ﺳﻠﻮﻛﺎ ﻭﻋﺒﺎﺩﺓ ﻓﻬﻢ ﻟﻴﺴﻮﺍ ﻣﺸﺮﻛﻴﻦ ﻷﻧﻬﻢ ﻳﻘﺮﻭﻥ‬ ‫‬‫ﻭﻟﻜﻨﻬﻢ ﻟﻢ ﻳﻠﺘﺰﻣﻮﺍ ﺑﻪ‬ ‫ﺑﺎﻟﺘﻮﺣﻴﺪ‪ ،‬ﻭﻟﻴﺴﻮﺍ ﺑﻤﺆﻣﻨﻴﻦ ﻷﻧﻬﻢ ﻻ ﻳﻠﺘﺰﻣﻮﻥ ﺑﻤﺎ ﻳﻘﺘﻀﻴﻪ ﺍﻹﻳﻤﺎﻥ‪ ،‬ﻓﻬﻢ ﻣﻊ‬ ‫ﺍﻟﻤﺴﻠﻤﻴﻦ ﻓﻲ ﺃﺣﻜﺎﻡ ﺍﻟﺪﻧﻴﺎ ﻹﻗﺮﺍﺭﻫﻢ ﺑﺎﻟﺘﻮﺣﻴﺪ‪ ،‬ﻭﻫﻢ ﻣﻊ ﺍﻟﻤﺸﺮﻛﻴﻦ ﻓﻲ‬ ‫ﺃﺣﻜﺎﻡ ﺍﻵﺧﺮﺓ ﻟﻌﺪﻡ ﻭﻓﺎﺋﻬﻢ ﺑﺈﻳﻤﺎﻧﻬﻢ ﻭﻟﻤﺨﺎﻟﻔﺘﻬﻢ ﻣﺎ ﻳﺴﺘﻠﺰﻣﻪ ﺍﻟﺘﻮﺣﻴﺪ ﻣﻦ‬ ‫ﻋﻤﻞ ﺃﻭ ﺗﺮﻙ‪.‬‬ ‫ﺍﻟﻤﻈﻬﺮ ﺑﺘﻮﺣﻴﺪﻩ ﺃﻭ ﻣﻊ ﻋﻤﻞ ﺑﻌﺾ ﺍﻷﻋﻤﺎﻝ‬ ‫ﺍﻟﻤﻘﺮ ‬ ‫‬‫ﻭﻳﺴﻤﻲ ﺃﻃﻔﻴﺶ ﺍﻟﻤﻨﺎﻓﻖ‬ ‫ﺍﻟﺼﺎﻟﺤﺎﺕ‪ ،‬ﺃﻧﻪ ﻣﻮﻑ‪ ‬ﺑﺪﻳﻦ ﺍﷲ‪ ،‬ﺍﻟﺨﺎﺋﻦ ﻓﻴﻤﺎ ﺃﻗﺮ ﺑﻪ ﻣﻦ ﺍﻟﺠﻤﻞ ﺍﻟﺜﻼﺙ‪ ،‬ﻭﺃﺩﺍﺀ‬ ‫ﺍﻟﻔﺮﺍﺋﺾ ﻭﺍﺟﺘﻨﺎﺏ ﺍﻟﻤﻌﺎﺻﻲ‪ ،‬ﺇﺫ ﺗﺮﻙ ﺍﻟﻔﺮﺍﺋﺾ ﺃﻭ ﺑﻌﻀﻬﺎ‪ ،‬ﺃﻭ ﻓﻌﻞ ﺑﻌﺾ‬ ‫ﺍﻟﻜﺒﺎﺋﺮ ﻓﻲ ﺧﻔﻴﺔ ﺃﻭ ﻇﻬﻮﺭ)‪.(١‬‬ ‫ﻭﺍﻟﺬﻱ ﻻ ﺗﺘﻮﺍﻓﺮ ﻓﻴﻪ ﺷﺮﻭﻁ ﺍﻹﻳﻤﺎﻥ ﺍﻟﺘﻲ ﻫﻲ‪ :‬ﺍﻋﺘﻘﺎﺩ ﺑﺎﻟﻘﻠﺐ‪ ،‬ﻭﺇﻗﺮﺍﺭ‬ ‫ﺑﺎﻟﻠﺴﺎﻥ ﻭﻋﻤﻞ ﺑﺎﻷﺭﻛﺎﻥ ﻗﺪ ﻳﻘﺎﻝ ﻋﻨﻪ‪ :‬ﺇﻣﺎ ﻣﻨﺎﻓﻖ ﻭﺇﻣﺎ ﻓﺎﺳﻖ‪ .‬ﺍﻟﻤﻨﺎﻓﻖ ﺍﻟﺬﻱ‬ ‫ﻻ ﻳﻌﺘﻘﺪ ﺑﺎﻹﻳﻤﺎﻥ ﻭﻳﻌﻤﻞ ﺑﻌﻤﻞ ﺍﻹﺳﻼﻡ‪ .‬ﻭﺍﻟﻔﺎﺳﻖ ﺍﻟﺬﻱ ﻳﻌﺘﻘﺪ ﺍﻹﻳﻤﺎﻥ ﻭﻻ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺧﺎﺭﺝ ﻋﻦ ﺍﻹﻳﻤﺎﻥ ﺍﻟﺤﻖ‪ .‬ﻭﺫﻛﺮ‬ ‫‬‫ﻳﻌﻤﻞ ﺑﻌﻤﻞ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻛﻼﻫﻤﺎ ﻋﻨﺪ‬ ‫ﺍﻹﺑﺎﺿﻴﺔﻓﺈﻧﻬﻢ‬ ‫‬‫ﺍﻹﺑﺎﺿﻴﺔ ﻗﺎﺋﻼ‪» :‬ﻭﺃﻣﺎ ﺍﻟﻤﺴﻠﻤﻮﻥﻳﻘﺼﺪ‬ ‫‬‫ﺍﻟﻔﺰﺍﺭﻱ ﻣﺬﻫﺐ‬ ‫)‪ (١‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺹ ‪.١٨٨‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪436‬‬ ‫ﺃﺟﻤﻌﻮﺍ ﺃﻥ ﺍﻟﺠﺒﺎﺑﺮﺓ ﻭﺍﻟﻤﺤﺪﺛﻴﻦ ﻣﻦ ﺃﻫﻞ ﺍﻟﻘﺒﻠﺔ ﻟﻴﺴﻮﺍ ﺑﻤﺸﺮﻛﻴﻦ ﺇﺫﺍ ﻭﺣﺪﻭﺍ ﺍﷲ‬ ‫ﻭﺃﻗﺮﻭﺍ ﺑﺮﺳﻮﻟﻪ‪ ،‬ﻭﻟﻴﺴﻮﺍ ﺑﻤﺴﻠﻤﻴﻦ ﺇﺫﺍ ﺃﻓﺴﺪﻭﺍ ﻓﻲ ﺍﻷﺭﺽ ﻭﺣﻜﻤﻮﺍ ﺑﻐﻴﺮ‬ ‫ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ«)‪.(١‬‬ ‫‬ ‫وا‪e‬ﻼ‪3‬‬ ‫‪ ٢٦٠‬ا ‪4‬ق ‪L‬‬ ‫ﺍﻟﻨﻔﺎﻕ ﻟﻐﺔ‪ :‬ﻣﺄﺧﻮﺫ ﺍﺳﻤﻪ ﻣﻦ ﺣﺠﺮ ﺍﻟﻀﺐ ﻳﺴﻤﻰ ﻧﻔﻘﺎ‪ ،‬ﻳﺪﺧﻞ ﻓﻴﻪ ﻣﻦ‬ ‫ﺟﺎﻧﺐ‪ ،‬ﻭﻳﺨﺮﺝ ﻣﻦ ﺟﺎﻧﺐ ﺁﺧﺮ‪ .‬ﻛﺬﻟﻚ ﺍﻟﻤﻨﺎﻓﻖ ﻳﺪﺧﻞ ﺍﻹﺳﻼﻡ ﺑﻘﻮﻟﻪ‪ ،‬ﻭﻳﺨﺮﺝ‬ ‫ﺑﻨﻴﺘﻪ ﻭﻓﻌﻠﻪ)‪ ،(٢‬ﻭﻗﺪ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪﴾ X W V U T S﴿ :‬‬ ‫ﻣﻨﻪ ‬ ‫]ﺍﻟﺒﻘﺮﺓ‪ ،[١٠ :‬ﻭﻗﺎﻝ ﺗﻌﺎﻟﻰ‪] ﴾ Ù Ø × Ö Õ Ô Ó ﴿ :‬ﺍﻟﻨﺴﺎﺀ‪.[١٤٠ :‬‬ ‫ﻭﺃﺻﻞ ﺍﻟﻨﻔﺎﻕ ﻓﻲ ﻛﻼﻡ ﺍﻟﻌﺮﺏ ﻣﺄﺧﻮﺫ ﻣﻦ ﻧﺎﻓﻘﺎﺀ ﺍﻟﻴﺮﺑﻮﻉ‪ ،‬ﻭﺫﻟﻚ ﺃﻥ‬ ‫ﺃﺑﻮﺍﺑﺎ ﺇﻟﻰ ﺟﺤﺮﻩ ﻣﻨﻬﺎ ﺍﻟﻘﺎﺻﻌﺎ ﻭﺍﻟﺮﺍﻫﻄﺎ ﻭﺍﻟﺪﺍﻣﺎ ﻭﺍﻟﻨﺎﻓﻘﺎ‪،‬‬ ‫‬‫ﺍﻟﻴﺮﺑﻮﻉ ﻳﺘﺨﺬ‬ ‫ﻣﺴﺘﺨﻔﻴﺎ ﻳﺨﺮﺝ ﻣﻨﻪ ﻋﻨﺪ ﺍﻟﻀﺮﻭﺭﺓ ﺇﺫﺍ ﺧﺎﻑ‪ ،‬ﻓﺄﺧﻔﺎﻩ ﻋﻦ‬ ‫‬‫ﺑﺎﺑﺎ‬ ‫ﻓﺎﺳﺘﻌﻤﻞ ﺍﻟﻨﺎﻓﻘﺎ ‬ ‫ﻓﺴﺮﻩ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻓﻘﺎﻟﻮﺍ‪ :‬ﺇﻧﻪ ﺍﺧﺘﻼﻑ ﺍﻟﺴﺮﻳﺮﺓ‬ ‫ﺍﻟﻌﻴﻮﻥ‪ ،‬ﻭﻫﻮ ﺍﺳﻢ ﺷﺮﻋﻲ ‬ ‫ﻭﺍﻟﻌﻼﻧﻴﺔ‪ ،‬ﻭﺍﺧﺘﻼﻑ ﺍﻟﻘﻮﻝ ﻭﺍﻟﻌﻤﻞ‪ ،‬ﻭﺍﺧﺘﻼﻑ ﺍﻟﻤﺪﺧﻞ ﻭﺍﻟﻤﺨﺮﺝ)‪.(٣‬‬ ‫ﺍﺻﻄﻼﺣﺎ ﺑﺄﻧﻪ ﻫﻮ ﺍﻟﺨﺪﺍﻉ‪ ،‬ﻓﻤﻦ ﺃﻗﺮ ﺑﺎﻟﻠﺴﺎﻥ‬ ‫‬‫ﻌﺮﻑ ﺍﻟﺒﺴﻴﻮﻱ ﻣﻌﻨﻰ ﺍﻟﻨﻔﺎﻕ‬ ‫ﻭﻳ ‪‬‬ ‫‬ ‫ﻭﺧﺎﺩﻉ ﺑﺎﻟﻌﻤﻞ ﺳﻤﻲ ﻣﻨﺎﻓﻘﺎ ﺑﻤﺨﺎﺩﻋﺘﻪ ﺍﻟﺤﻖ‪ ،‬ﻭﺍﺳﻤﻪ ﻣﺄﺧﻮﺫ ﻣﻦ ﺍﻟﺴﺮﺏ ﻓﻲ‬ ‫)‪(٤‬‬ ‫ﻌﺮﻑ ﺍﻟﺠﻴﻄﺎﻟﻲ ﺍﻟﻨﻔﺎﻕ‪ :‬ﺃﻧﻪ ﺍﺧﺘﻼﻑ ﺍﻟﺴﺮﻳﺮﺓ‬ ‫ﻭﻳ ‪‬‬ ‫ﺍﻷﺭﺽ ﻳﻜﻮﻥ ﻟﻪ ﺑﺎﺑﺎﻥ ‪ .‬‬ ‫)‪(٥‬‬ ‫ﻌﺮﻓﻪ ﺍﻟﺸﻤﺎﺧﻲ‬ ‫ﻭﻳ ‪‬‬ ‫ﻭﺍﻟﻌﻼﻧﻴﺔ‪ ،‬ﻭﺍﺧﺘﻼﻑ ﺍﻟﻘﻮﻝ ﻭﺍﻟﻌﻤﻞ‪ ،‬ﻭﺍﻟﻤﺪﺧﻞ ﻭﺍﻟﻤﺨﺮﺝ ‪ .‬‬ ‫ﺑﺄﻥ ﺃﺻﻞ ﺍﻟﻨﻔﺎﻕ ﺍﻟﺨﻠﻒ ﻭﺍﻟﻜﺬﺏ ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪ ~ } | { z﴿ :‬ﮯ‬ ‫)‪ (١‬ﺍﻟﻔﺰﺍﺭﻱ‪ :‬ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺹ ‪.٣٧‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﺠﻴﻄﺎﻟﻲ‪ :‬ﻗﻨﺎﻃﺮ ﺍﻟﺨﻴﺮﺍﺕ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٦٨‬‬ ‫‬‫)‪ (٢‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.١٣٥‬‬ ‫)‪ (٣‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٦‬ﺹ ‪ ١١٩‬ ‪.١٢٣‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺃﻃﻔﻴﺶ‪ :‬ﺷﺮﺡ ﻋﻘﻴﺪﺓ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺹ ‪.١٨٨‬‬ ‫‬‫)‪ (٤‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٤١٣‬‬ ‫)‪ (٥‬ﺍﻟﺠﻴﻄﺎﻟﻲ‪ :‬ﻗﻨﺎﻃﺮ ﺍﻟﺨﻴﺮﺍﺕ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٦٨‬‬ ‫‪437‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻣﻦ‪ :‬ﺃﺻﻞ ﺍﻟﻤﻨﺰﻟﺔ ﺑﻴﻦ ﺍﻟﻤﻨﺰﻟﺘﻴﻦ ﻭﺃﺻﻞ ﻻ ﻣﻨﺰﻟﺔ ﺑﻴﻦ ﺍﻟﻤﻨﺰﻟﺘﻴﻦ‬ ‫¡ ‪] ﴾ © ¨ § ¦ ¥ ¤ £ ¢‬ﺍﻟﺘﻮﺑﺔ‪ .(١)[٧٧ :‬ﻓﺎﻟﻨﻔﺎﻕ‬ ‫ﻫﻮ ﺍﻟﺪﺧﻮﻝ ﻓﻲ ﺍﻹﺳﻼﻡ ﻣﻦ ﻭﺟﻪ ﻭﺍﻟﺨﺮﻭﺝ ﻋﻨﻪ ﻣﻦ ﻭﺟﻪ ﺁﺧﺮ‪ ،‬ﺃﻭ ﻫﻮ ﻣﻦ ﺃﻇﻬﺮ‬ ‫ﺍﻹﻳﻤﺎﻥ ﻭﺃﺧﻔﻰ ﺍﻟﻜﻔﺮ‪.‬‬ ‫‪ ٢٦١‬أ‪J‬اع ا ‪4‬ق‬ ‫ﺃﺻﻞ ﺍﻟﻨﻔﺎﻕ ﺍﻟﺨﻼﻑ ﺑﻴﻦ ﺍﻟﺴﺮ ﻭﺍﻟﻌﻠﻦ‪ ،‬ﻭﺇﻇﻬﺎﺭ ﺍﻹﻧﺴﺎﻥ ﺧﻼﻑ ﻣﺎ ﻳﺒﻄﻦ‪.‬‬ ‫ﻳﻘﻮﻝ ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﺍﻋﻠﻢ ﺃﻥ ﺍﻟﻨﻔﺎﻕ ﻋﻨﺪﻧﺎ ﻧﻮﻋﺎﻥ‪ ،‬ﺃﺣﺪﻫﻤﺎ‪ :‬ﺍﻟﺘﻜﺬﻳﺐ ﺑﺎﻟﻘﻠﺐ ﻣﻊ‬ ‫ﺍﻹﻳﻤﺎﻥ ﺑﺎﻟﻠﺴﺎﻥ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻫﻮ ﺍﻟﺬﻱ ﻧﺰﻝ ﻓﻲ ﺃﻫﻠﻪ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪£ ¢﴿ :‬‬ ‫‪] ﴾ ¨ § ¦ ¥ ¤‬ﺍﻟﻨﺴﺎﺀ‪ .[١٤٥ :‬ﻭﺛﺎﻧﻴﻬﻤﺎ‪ :‬ﻫﻮ ﺍﺭﺗﻜﺎﺏ ﺷﻲﺀ ﻣﻦ‬ ‫ﺍﻟﻜﺒﺎﺋﺮ‪ ،‬ﻛﻤﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﻟﺤﺪﻳﺚ‪ ،‬ﻓﺎﻟﻤﻨﺎﻓﻖ ﻳﻄﻠﻖ ﻋﻠﻰ ﻛﻞ ﻣﻦ ‬ ‫ﻛﺬﺏ ﺑﻘﻠﺒﻪ‪،‬‬ ‫ﻭﺁﻣﻦ ﺑﻠﺴﺎﻧﻪ‪ ،‬ﻭﻋﻠﻰ ﻣﻦ ﺍﺭﺗﻜﺐ ﺷﻴ ﺌﺎ ﻣﻦ ﺍﻟﻜﺒﺎﺋﺮ)‪.(٢‬‬ ‫ﻭﻫﺬﺍﻥ ﺍﻟﻨﻮﻋﺎﻥ ﻫﻤﺎ‪:‬‬ ‫‪ ١‬ ﻧﻔﺎﻕ ﺍﻟﻌﻘﻴﺪﺓ‪ :‬ﻭﻳﻜﻮﻥ ﻣﻦ ﺍﻟﻤﺸﺮﻙ ﺍﻟﺬﻱ ﻳﺘﻈﺎﻫﺮ ﺑﺎﻹﺳﻼﻡ‪ ،‬ﻭﻳﻔﻌﻞ ﺃﻓﻌﺎﻝ‬ ‫ﻭﻳﻀﻤﺮ ﺷﺮﻛﻪ؛ ﻭﻫﻮ ﺍﻟﻤﻘﺼﻮﺩ ﻓﻲ ﺁﻳﺎﺕ ﻛﺜﻴﺮﺓ ﻣﻦ ﺍﻟﻘﺮﺁﻥ‬ ‫ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬‬ ‫ﺍﻟﻜﺮﻳﻢ‪ .‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﺴﺘﺤﻴﻞ ﻣﻌﺮﻓﺔ ﺻﺎﺣﺒﻪ ﺇﻻ ﺑﻮﺣﻲ ﻣﻦ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻛﻤﺎ‬ ‫ﻫﻮ ﺍﻷﻣﺮ ﻋﻠﻰ ﻋﻬﺪ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪.‬‬ ‫‪ ٢‬ ﻧﻔﺎﻕ ﺍﻟﻌﻤﻞ‪ :‬ﻭﻳﻜﻮﻥ ﻣﻦ ﺍﻟﻤﻮﺣﺪ ﺍﻟﺬﻱ ﻳﻘﺮ ﺑﻜﻠﻤﺔ ﺍﻟﺸﻬﺎﺩﺓ ﻭﻳﻌﺘﻘﺪﻫﺎ‪،‬‬ ‫ﻭﻟﻜﻨﻪ ﻳﺮﺗﻜﺐ ﺍﻟﻤﻌﺎﺻﻲ‪ ،‬ﻓﻬﻮ ﺑﻬﺬﺍ ﻳﻌﻤﻞ ﺑﺨﻼﻑ ﻣﺎ ﻳﺒﻄﻦ‪.‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺇﻃﻼﻕ ﺍﻟﻨﻔﺎﻕ ﻋﻠﻰ ﺍﻟﻤﻌﻨﻰ ﺍﻟﺜﺎﻧﻲ ﺩﻭﻥ‬ ‫‬‫ﻭﺍﻟﻐﺎﻟﺐ ﻓﻲ ﺍﻟﻤﺼﺎﺩﺭ‬ ‫ﺍﻷﻭﻝ‪ ،‬ﻭﻫﻮ ﻣﺮﺍﺩﻑ ﻟﻜﻔﺮ ﺍﻟﻨﻌﻤﺔ‪ ،‬ﻭﺍﻟﻔﺴﻖ‪ ،‬ﻭﺍﻟﻀﻼﻝ)‪.(٣‬‬ ‫)‪ (١‬ﺍﻟﺸﻤﺎﺧﻲ‪ :‬ﺷﺮﺡ ﻣﻘﺪﻣﺔ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺹ ‪.١٢٨‬‬ ‫)‪ (٢‬ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﺍﻟﻤﺸﺎﺭﻕ‪ ،‬ﺹ ‪.٥١٢‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٩٣١‬‬ ‫‬‫)‪ (٣‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪438‬‬ ‫‪ ٢٦٢‬ا '*اد  '‪h;4‬‬ ‫ﺍﻟﻤﻨﺎﻓﻖ ﻟﻴﺲ ﺑﻤﺸﺮﻙ ﻷﻧﻪ ﻣﻮﺣﺪ‪ ،‬ﻭﻟﻴﺲ ﺑﻤﺆﻣﻦ ﻷﻧﻪ ﻋﺎﺹ؛ ﻟﻘﻮﻟﻪ ﮊ ‪:‬‬ ‫»ﻻ ﻳﺴﺮﻕ ﺍﻟﺴﺎﺭﻕ ﺣﻴﻦ ﻳﺴﺮﻕ ﻭﻫﻮ ﻣﺆﻣﻦ‪ ،‬ﻭﻻ ﻳﺰﻧﻲ ﺍﻟﺰﺍﻧﻲ ﺣﻴﻦ ﻳﺰﻧﻲ ﻭﻫﻮ‬ ‫ﻣﺆﻣﻦ«)‪.(١‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺃﻥ ﺍﻟﻨﻔﺎﻕ ﻣﺘﻮﻗﻒ ﻋﻠﻰ ﺍﻟﻔﻌﻞ ﻻ ﻋﻠﻰ ﺍﻻﻋﺘﻘﺎﺩ‪ ،‬ﻭﻫﺬﺍ‬ ‫‬‫ﻭﻳﺮﻯ‬ ‫ﺧﻼﻑ ﻟﻸﺷﻌﺮﻳﺔ ﺍﻟﺘﻲ ﺗﻌﺘﺒﺮ ﺃﻥ ﻇﺎﻫﺮﺓ ﺍﻟﻨﻔﺎﻕ ﻋﺮﻓﺖ ﻓﻲ ﺯﻣﻦ ﺍﻟﻨﺒﻲ ﮊ ﻓﻘﻂ‬ ‫ﻭﻳﺒﻄﻦ ﺍﻟﺸﺮﻙ ﻳﻌﺘﺒﺮ ﻋﻨﺪﻫﻢ‬ ‫ﻭﻻ ﻭﺟﻮﺩ ﻟﻬﺎ ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﻈﻬﺮ ﺍﻹﻳﻤﺎﻥ ‬ ‫ﻣﺸﺮﻛﺎ)‪ ،(٢‬ﻭﺯﻋﻤﺖ ﺍﻟﻤﺮﺟﺌﺔ ﺃﻥ ﻻ ﻣﻨﺰﻟﺔ ﺑﻴﻦ ﻣﻨﺰﻟﺔ ﺍﻟﺸﺮﻙ ﻭﺍﻹﻳﻤﺎﻥ‪ ،‬ﻭﺟﻌﻠﻮﺍ‬ ‫‬ ‫ﺷﺮﻛﺎ)‪.(٣‬‬ ‫ﺗﻮﺣﻴﺪﺍ‪ ،‬ﻭﺟﻌﻠﻮﺍ ﺍﻟﻜﻔﺮ ﻛﻠﻪ ‬ ‫‬‫ﺍﻹﻳﻤﺎﻥ ﻛﻠﻪ‬ ‫ﻭﻳﺬﻫﺐ ﺍﻟﻜﻨﺪﻱ ﺇﻟﻰ ﺃﻥ ﺍﻟﻤﻨﺰﻟﺔ ﺑﻴﻦ ﺍﻟﻤﻨﺰﻟﺘﻴﻦ ﻳﻄﻠﻘﻬﺎ ﺍﻟﻤﻌﺘﺰﻟﺔ ﻋﻠﻰ ﻓﺴﺎﻕ‬ ‫ﺃﻫﻞ ﺍﻟﺼﻼﺓ‪ ،‬ﻻ ﻫﻢ ﻣﺸﺮﻛﻮﻥ‪ ،‬ﻭﻻ ﻣﺆﻣﻨﻮﻥ‪ ،‬ﻭﻫﻢ ﻓﻲ ﻣﻨﺰﻟﺔ ﺑﻴﻦ ﺍﻟﻤﻨﺰﻟﺘﻴﻦ)‪.(٤‬‬ ‫ﻣﺸﺮﻛﺎ ﻓﻲ ﺫﺍﺕ ﺍﻟﻮﻗﺖ‪ ،‬ﻓﻬﻮ ﻓﻲ‬ ‫‬‫ﻭﻗﺪ ﻻ ﻳﻜﻮﻥ ﺍﻟﻌﺒﺪ ﻣﺆﻣ ﻨﺎ‪ ،‬ﻛﻤﺎ ﻻ ﻳﻜﻮﻥ‬ ‫ﻣﻨﺰﻟﺔ ﺑﻴﻦ ﻃﺮﻓﻴﻦ ﻣﺘﻨﺎﻗﻀﻴﻦ ﻫﻤﺎ‪ :‬ﺍﻹﻳﻤﺎﻥ ﻭﺍﻟﺸﺮﻙ‪ .‬ﻭﻫﺬﻩ ﺍﻟﻤﻨﺰﻟﺔ ﻫﻲ ﺍﻟﻨﻔﺎﻕ‪.‬‬ ‫‪ ٢٦٣‬اﻷد  ( ا ‪4‬ق‬ ‫ﺫﻛﺮ ﺍﷲ ‪ 8‬ﺍﻟﻤﻨﺎﻓﻘﻴﻦ ﻓﻲ ﺁﻱ ﻛﺜﻴﺮﺓ ﻣﻦ ﻛﺘﺎﺑﻪ ‪ ، 8‬ﻓﺎﺧﺘﻠﻒ ﺍﻟﻨﺎﺱ ﻓﻴﻬﻢ‪،‬‬ ‫ﻓﻘﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻫﻢ ﻣﺸﺮﻛﻮﻥ ﺧﺎﻟﻒ ﻗﻮﻟﻬﻢ ﺍﻋﺘﻘﺎﺩﻫﻢ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺧﺎﻟﻒ‬ ‫)‪ (١‬ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫)‪ (٢‬ﺃﺑﻮ ﺯﻛﺮﻳﺎ ﻳﺤﻴﻰ ﺑﻦ ﺃﺑﻲ ﺍﻟﺨﻴﺮ ﺍﻟﺠﻨﺎﻭﻧﻲ‪ :‬ﻛﺘﺎﺏ ﺍﻟﻮﺿﻊ‪ ،‬ﻣﺨﺘﺼﺮ ﻓﻲ ﺍﻷﺻﻮﻝ ﻭﺍﻟﻔﻘﻪ‪ ،‬ﻧﺸﺮ ﻭﺗﻮﺯﻳﻊ‬ ‫ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺇﺑﺮﺍﻫﻴﻢ ﺃﻃﻔﻴﺶ‪ ،‬ﻁ ‪ ،١‬ﻣﻄﺒﻌﺔ ﺍﻟﻔﺠﺎﻟﺔ ﺍﻟﺠﺪﻳﺪﺓﺍﻟﻘﺎﻫﺮﺓﻣﺼﺮ‪١٩٦٢ ،‬ﻡ‪ ،‬ﺹ ‪.٢٤‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻣﻦ ﺧﻼﻝ ﺁﺭﺍﺀ ﺍﻟﺸﻴﺦ ﻣﺤﻤﺪ ﺑﻦ ﻳﻮﺳﻒ‬ ‫‬‫)‪ (٣‬ﻋﺪﻧﺎﻥ ﺟﻬﻼﻥ‪ :‬ﺍﻟﻔﻜﺮ ﺍﻟﺴﻴﺎﺳﻲ ﻋﻨﺪ‬ ‫ﺃﻃﻔﻴﺶ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﻟﻀﺎﻣﺮﻱ ﻟﻠﻨﺸﺮ ﻭﺍﻟﺘﻮﺯﻳﻊﺍﻟﺴﻴﺐﺳﻠﻄﻨﺔ ﻋﻤﺎﻥ‪ ،‬ﻁ ‪١٤١١ ،٢‬ﻫ‪١٩٩١/‬ﻡ‪،‬‬ ‫ﺹ ‪ ٦٢‬ ‪ .٦٣‬ﻭﺳﻨﺬﻛﺮﻩ ﻓﻴﻤﺎ ﺑﻌﺪ‪ :‬ﺟﻬﻼﻥ‪ :‬ﺍﻟﻔﻜﺮ ﺍﻟﺴﻴﺎﺳﻲ‪.‬‬ ‫)‪ (٤‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٤٦‬‬ ‫‪439‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻣﻦ‪ :‬ﺃﺻﻞ ﺍﻟﻤﻨﺰﻟﺔ ﺑﻴﻦ ﺍﻟﻤﻨﺰﻟﺘﻴﻦ ﻭﺃﺻﻞ ﻻ ﻣﻨﺰﻟﺔ ﺑﻴﻦ ﺍﻟﻤﻨﺰﻟﺘﻴﻦ‬ ‫ﻓﻌﻠﻬﻢ ﻗﻮﻟﻬﻢ‪ .‬ﻗﺎﻝ ﺍﷲ ‪?> = < ; : 9 8 7 6 ﴿ : 8‬‬ ‫@ ‪] ﴾ E D C B A‬ﺍﻟﻨﺴﺎﺀ‪ ،[٨٨ :‬ﻭﻗﺎﻝ ﺗﻌﺎﻟﻰ‪; : 9 ﴿ :‬‬ ‫< = > ? ﴾ ]ﺍﻟﺤﺪﻳﺪ‪ ،[١٣ :‬ﻭﻗﺎﻝ ‪c b a ` ﴿ : 8‬‬ ‫‪﴾ q p o n m l k j i hg f e d‬‬ ‫]ﺍﻟﻤﻨﺎﻓﻘﻮﻥ‪.(١)[١ :‬‬ ‫ﺍﻟﺴﻨ‪‬ﺔ ﻣﻨﻬﺎ‪» :‬ﺃﺭﺑﻊ ﻣﻦ ﻛ ‪‬ﻦ ﻓﻴﻪ‬ ‫ﻭﺍﻟﺬﻱ ﺳﻮﻍ ﺗﺴﻤﻴﺘﻪ ﺑﺎﻟﻨﻔﺎﻕ ﺃﺩﻟﺔ ﻛﺜﻴﺮﺓ ﻣﻦ ‪‬‬ ‫ﺧﺎﻟﺼﺎ‪ ،‬ﻭﻣﻦ ﻛﺎﻧﺖ ﻓﻴﻪ ﺧﺼﻠﺔ ﻣﻨﻬﻦ ﻛﺎﻧﺖ ﻓﻴﻪ ﺧﺼﻠﺔ ﻣﻦ ﺍﻟﻨﻔﺎﻕ‬‫‬‫ﻛﺎﻥ ﻣﻨﺎﻓ ﻘﺎ‬ ‫ﺣﺘﻰ ﻳﺪﻋﻬﺎ‪ :‬ﺇﺫﺍ ﺃﺅﺗﻤﻦ ﺧﺎﻥ‪ ،‬ﻭﺇﺫﺍ ﺣﺪ‪ ‬ﺙ ﻛﺬﺏ‪ ،‬ﻭﺇﺫﺍ ﻋﺎﻫﺪ ﻏﺪﺭ‪ ،‬ﻭﺇﺫﺍ ﺧﺎﺻﻢ‬ ‫ﻓﺠﺮ«)‪ ،(٢‬ﻭﻗﻮﻝ ﺍﺑﻦ ﺃﺑﻲ ﻣﻠﻴﻜﺔ ‪» : ƒ‬ﺃﺩﺭﻛﺖ ﺛﻼﺛﻴﻦ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﻨﺒﻲ ﮊ‬ ‫ﻛﻠﻬﻢ ﻳﺨﺎﻑ ﺍﻟﻨﻔﺎﻕ ﻋﻠﻰ ﻧﻔﺴﻪ«)‪.(٣‬‬ ‫ﻭﻗﺎﻝ ‪» : ‰‬ﺃﻛﺜﺮ ﻣﻨﺎﻓﻘﻲ ﻫﺬﻩ ﺍﻷﻣﺔ ﻗﺮﺍﺅﻫﺎ«)‪ .(٤‬ﻭﻗﺎﻝ ‪» : ‰‬ﻣﻦ ﻛﺎﻥ ﺫﺍ‬ ‫ﻟﺴﺎﻧﻴﻦ ﻭﻭﺟﻬﻴﻦ ﻓﻲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﺟﻌﻞ ﺍﷲ ﻟﻪ ﻟﺴﺎﻧﻴﻦ ﻭﻭﺟﻬﻴﻦ ﻓﻲ ﺍﻟﻨﺎﺭ«)‪.(٥‬‬ ‫ﻭﺭﻭﻱ ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ‪ ƒ‬ﻭﻏﻴﺮﻩ ﻓﻲ ﺍﻟﻨﻔﺎﻕ ﻭﻛﻔﺮ ﺍﻟﻨﻌﻤﺔ ﺁﺛﺎﺭ ﻛﺜﻴﺮﺓ)‪.(٦‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٤٦٠‬‬‫‬‫)‪ (١‬ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪ :‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.١٠٢‬‬ ‫)‪ (٢‬ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﻛﺘﺎﺏ ﺍﻹﻳﻤﺎﻥ‪ ،‬ﺑﺎﺏ ﻋﻼﻣﺔ ﺍﻟﻨﻔﺎﻕ‪ ،٢١/١ ،‬ﺭﻗﻢ ‪ .٣٤‬ﻣﺴﻠﻢ‪ :‬ﻛﺘﺎﺏ ﺍﻹﻳﻤﺎﻥ‪ ،‬ﺑﺎﺏ ﺑﻴﺎﻥ‬ ‫ﺧﺼﺎﻝ ﺍﻟﻤﻨﺎﻓﻖ‪ ،‬ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﺑﻲﺑﻴﺮﻭﺕ‪ ،٧٨/١ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ .(٥٨‬ﻭﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ‬ ‫ﻭﺃﺣﻤﺪ ﻭﺍﻟﺒﻴﻬﻘﻲ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺑﺄﻟﻔﺎﻅ ﻣﺨﺘﻠﻔﺔ‪.‬‬ ‫)‪ (٣‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ ،(٣٦‬ﻛﺘﺎﺏ ﺍﻹﻳﻤﺎﻥ‪ ،‬ﺑﺎﺏ ﺧﻮﻑ ﺍﻟﻤﺆﻣﻦ ﻣﻦ ﺃﻥ ﻳﺤﺒﻂ ﻋﻤﻠﻪ‬ ‫ﻭﻫﻮ ﻻ ﻳﺸﻌﺮ‪.٣٢/١ ،‬‬ ‫)‪ (٤‬ﻣﺴﻨﺪ ﺍﻹﻣﺎﻡ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ‪ ،‬ﻃﺒﻌﺔ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﺭﻗﻢ )‪.٦٢٨/٢٨ ،(١٧٤١٠‬‬ ‫‬‫‬‫‬ ‫»ﻣ ﻦ ﻳ ﺴ ‪‬ﻤ ﻊ ﻳ ﺴ ‪‬ﻤ ﻊ ﺍﷲﺑﻪ ﻭ ﻣ ﻦ ﻳ ﺮﺍﺋﻲ ﻳ ﺮﺍﺋﻲ ﺍﷲ ‬ ‫)‪ (٥‬ﺍﻟﻤﻌﺠﻢ ﺍﻟﻜﺒﻴﺮ ﻟﻠﻄﺒﺮﺍﻧﻲ‪ ،‬ﺭﻗﻢ )‪ ،(١٦٩٧‬ﻟﻔﻈﻪ‪ :‬‬ ‫ﺑﻪ‪ ،‬ﻭﻣﻦ ﻛﺎﻥ ﺫﺍ ﻟﺴﺎﻧﻴﻦ ﻓﻲ ﺍﻟﺪﻧﻴﺎ ﺟﻌﻞ ﺍﷲ ﻟﻪ ﻟﺴﺎﻧﻴﻦ ﻣﻦ ﻧﺎﺭ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ«‪ ،‬ﺑﺎﺏ ﺳﻠﻤﺔ ﺑﻦ‬ ‫ﻛﻬﻴﻞ ﻋﻦ ﺟﻨﺪﺏ‪.١٧٠/٢ ،‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪،١‬‬ ‫‬‫)‪ (٦‬ﺍﻟﺠﻴﻄﺎﻟﻲ‪ :‬ﻗﻨﺎﻃﺮ ﺍﻟﺨﻴﺮﺍﺕ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٧١‬‬ ‫ﺹ ‪ ٤٦١‬ ‪.٤٦٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪440‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺍﻟﻨﺒﻲ ﮊ ﻗﺎﻝ‪» :‬ﺇﻧﻲ ﻻ ﺃﺗﺨﻮﻑ ﻋﻠﻰ ﺃﻣﺘﻲ ﻣﺆﻣ ﻨﺎ‪ ،‬ﻭﻻ ﻣﺸﺮﻛ ﺎ‪،‬‬ ‫ﺃﻣﺎ ﺍﻟﻤﺆﻣﻦ ﻓﺤﺠﺮﻩ ﺇﻳﻤﺎﻥ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻤﺸﺮﻙ ﻓﻴﻘﻤﻌﻪ ﺷﺮﻛﻪ‪ ،‬ﻭﻟﻜﻨﻲ ﺃﺗﺨﻮﻑ‬ ‫ﻋﻠﻴﻬﻢ ﻣﻨﺎﻓ ﻘﺎ ﻋﻠﻴﻢ ﺍﻟﻠﺴﺎﻥ‪ ،‬ﺟﺎﻫﻞ ﺍﻟﻘﻠﺐ؛ ﻳﻘﻮﻝ ﻣﺎ ﻳﻌﺮﻓﻮﻥ‪ ،‬ﻭﻳﻌﻤﻞ‬ ‫ﻣﺎ ﻳﻨﻜﺮﻭﻥ«)‪.(١‬‬ ‫‪ J ٢٦٤‬اﻻ@ ‪#‬ت ا '_  ; ا ‪4‬ق‬ ‫ﺍﺧﺘﻠﻒ ﺍﻟﻨﺎﺱ ﻓﻲ ﺍﻟﻤﻨﺎﻓﻘﻴﻦ‪ ،‬ﻓﻘﺎﻝ ﻗﻮﻡ‪ :‬ﻫﻢ ﻣﺸﺮﻛﻮﻥ ﺧﺎﻟﻒ ﻗﻮﻟﻬﻢ‬ ‫ﺍﻋﺘﻘﺎﺩﻫﻢ‪ ،‬ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ‪ :‬ﻗﻮﻟﻬﻢ ﺧﺎﻟﻒ ﺃﻓﻌﺎﻟﻬﻢ‪ ،‬ﻭﺍﻷﺻﻞ ﻓﻲ ﻫﺬﺍ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪:‬‬ ‫﴿ ‪] ﴾ : 9 8 7 6‬ﺍﻟﻨﺴﺎﺀ‪.[٨٨ :‬‬ ‫ﻭﺳﺒﻖ ﺃﻥ ﺍﺧﺘﻠﻒ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻓﻲ ﻣﻌﻨﺎﻩ‪ ،‬ﻓﻘﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺍﻟﻘﻮﻝ‬ ‫ﻋﻠﻰ ﺍﻟﺤﻘﻴﻘﺔ ﻣﺎ ﺃﻧﺘﻢ ﻋﻠﻴﻪ‪ ،‬ﻭﻫﻢ ﺇﺧﻮﺍﻧﻨﺎ‪ ،‬ﻭﺇﻧﻤﺎ ﺛﻘﻞ ﻋﻠﻴﻬﻢ ﺃﻣﺮ ﺍﻟﻬﺠﺮﺓ‪،‬‬ ‫ﻭﺍﻟﺨﺮﻭﺝ ﻣﻦ ﺍﻟﻮﻃﻦﻓﻬﻢ ﻣﺴﻠﻤﻮﻥ ﻣﺆﻣﻨﻮﻥ‪.‬‬ ‫ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ‪ :‬ﺑﻞ ﻫﻢ ﻣﺸﺮﻛﻮﻥ ﻟﺘﺨﻠﻔﻬﻢ ﻋﻦ ﺍﻟﻬﺠﺮﺓ‪ ،‬ﻭﻟﻘﻌﻮﺩﻫﻢ ﺑﻴﻦ‬ ‫ﻇﻬﺮﺍﻧﻲ ﻗﻮﻡ ﻣﺸﺮﻛﻴﻦ‪ ،‬ﻓﺄﻧﺰﻝ ﺍﷲ ‪< ; : 9 8 7 6 ﴿ : 8‬‬ ‫= > ﴾ ]ﺍﻟﻨﺴﺎﺀ‪ [٨٨ :‬ﻓﺄﺧﺒﺮ ﺃﻧﻬﻢ ﻟﻴﺴﻮﺍ ﺑﻤﺸﺮﻛﻴﻦ ﻭﻻ ﻣﺆﻣﻨﻴﻦ‪ ،‬ﻭﻟﻜﻨﻬﻢ‬ ‫ﻣﻨﺎﻓﻘﻮﻥ‪ .‬ﻭﺃﺧﺒﺮ ﺃﻧﻪ ﺃﺭﻛﺴﻬﻢ ﺑﻤﺎ ﻛﺴﺒﻮﺍ‪ ،‬ﻭﺭﺩ ﻋﻠﻰ ﻣﻦ ﺳﻤﺎﻫﻢ ﻣﺆﻣﻨﻴﻦ ﺃﻭ‬ ‫ﻣﺸﺮﻛﻴﻦ‪ ،‬ﻭﺳﻤﺎﻫﻢﺗﻌﺎﻟﻰﻣﻨﺎﻓﻘﻴﻦ ﻓﻘﺎﻝ‪﴾ E D C B A @ ﴿ :‬‬ ‫]ﺍﻟﻨﺴﺎﺀ‪ [٨٨ :‬ﻓﻮﻗﻊ ﺍﻟﻌﺘﺎﺏ ﻫﻨﺎ ﻋﻠﻰ ﻣﻦ ﺳﻤﺎﻫﻢ ﻣﺆﻣﻨﻴﻦ)‪.(٢‬‬ ‫)‪ (١‬ﺭﻭﻯ ﺍﺑﻦ ﻋﺪﻱ ﻋﻦ ﻋﻤﺮ ﺑﻠﻔﻆ‪» :‬ﺃﺧﻮﻑ ﻣﺎ ﺃﺧﺎﻑ ﻋﻠﻰ ﺃﻣﺘﻲ ﻛﻞ ﻣﻨﺎﻓﻖ ﻋﻠﻴﻢ ﺍﻟﻠﺴﺎﻥ«‪ ،‬ﻭﺭﻭﺍﻩ‬ ‫ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ﻣﻮﻗﻮﻓﺎ ﻋﻠﻰ ﺃﺑﻲ ﻋﺒﻴﺪﺓ ﺍﺑﻦ ﺍﻟﺠﺮﺍﺡ‪ .‬ﻣﺴﻨﺪ ﺍﻟﺮﺑﻴﻊ‪ :‬ﺍﻷﺧﺒﺎﺭ ﺍﻟﻤﻘﺎﻃﻴﻊ ﻋﻦ ﺟﺎﺑﺮ‪،‬‬ ‫ﺭﻗﻢ ‪ ،٩٣٥‬ﺹ ‪ .٣٦٢‬ﺍﻟﻤﻌﺠﻢ ﺍﻟﻜﺒﻴﺮ ﻟﻠﻄﺒﺮﺍﻧﻲ‪ ،‬ﺭﻗﻢ )‪ ،(٥٩٣‬ﺑﻠﻔﻆ‪» :‬ﺇﻥ ﺃﺧﻮﻑ ﻣﺎ ﺃﺧﺎﻑ ﻋﻠﻴﻜﻢ‬ ‫ﺑﻌﺪﻱ ﻛﻞ ﻣﻨﺎﻓﻖ ﻋﻠﻴﻢ ﺍﻟﻠﺴﺎﻥ«‪ ،‬ﻓﺼﻞ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺑﺮﻳﺪﺓ‪ ،‬ﻋﻦ ﻋﻤﺮﺍﻥ ﺑﻦ ﺣﺼﻴﻦ‪.٢٣٧/١٨ ،‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٤٦٠‬‬ ‫‬‫)‪ (٢‬ﺍﻟﺠﻴﻄﺎﻟﻲ‪ :‬ﻗﻨﺎﻃﺮ ﺍﻟﺨﻴﺮﺍﺕ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٦٨‬‬ ‫‪441‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻣﻦ‪ :‬ﺃﺻﻞ ﺍﻟﻤﻨﺰﻟﺔ ﺑﻴﻦ ﺍﻟﻤﻨﺰﻟﺘﻴﻦ ﻭﺃﺻﻞ ﻻ ﻣﻨﺰﻟﺔ ﺑﻴﻦ ﺍﻟﻤﻨﺰﻟﺘﻴﻦ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺃﻥ ﻣﻦ ﺃﺛﺒﺖ ﺍﻟﻨﻔﺎﻕ ﻓﻲ ﺍﻷﻓﻌﺎﻝ ﻟﻤﺨﺎﻟﻔﺘﻬﺎ ﺍﻷﻗﻮﺍﻝ‬ ‫‬‫ﻭﻳﺮﻯ ﺟﻤﻬﻮﺭ‬ ‫ﻓﻬﻮ ﺃﻗﺮﺏ ﺇﻟﻰ ﺍﻟﺤﺠﺔ ﻭﺍﻟﻤﺤﺠﺔ؛ ﻭﻫﻢ ﻣﻦ ﺃﺧﺒﺮﻭﺍ ﺑﺎﻟﻠﺴﺎﻥ‪ ،‬ﻭﺃﻋﻘﺒﻪ ﺍﻟﻨﻔﺎﻕ‬ ‫ﺑﺎﻟﻘﻠﺐ‪ ،‬ﺇﺫ ﻟﻦ ﻳﺴﺘﻘﻴﻢ ﺍﻟﻨﻔﺎﻕ ﻭﺍﻹﻳﻤﺎﻥ ﻓﻲ ﻗﻠﺐ ﻭﺍﺣﺪ‪.‬‬ ‫ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ‪ :‬ﻗﺪ ﻳﺼﺢ ﺫﻟﻚ‪ ،‬ﻭﻳﻘﺎﻭﻡ ﺇﻳﻤﺎﻥ ﺍﻟﻘﻠﺐ‪ ،‬ﻓﺈﻥ ﻫﺬﺍ ﺍﻟﻨﻔﺎﻕ ﺩﻏﻞ‬ ‫ﻭﻏﺶ ﻓﻲ ﻗﻠﻮﺑﻬﻢ‪.‬‬ ‫ﻭﺍﻟﺬﻳﻦ ﻗﻀﻮﺍ ﺑﺄﻥ ﺍﻟﻨﻔﺎﻕ ﻓﻲ ﺍﻟﻀﻤﻴﺮ ﻳﻔﺴﻘﻮﻥ؛ ﻷﻧﻬﻢ ﻻ ﻳﺼﻠﻮﻥ‬ ‫ﺍﻻﻋﺘﻘﺎﺩﺍﺕ ﺇﻻ ﺑﻨﺼﻮﺹ ﺍﻟﺸﺎﺭﻉ‪ ،‬ﻭﺍﻟﺬﻳﻦ ﻗﻀﻮﺍ ﺑﻬﺬﺍ ﻗﺪ ﺃﺑﻌﺪﻭﺍ ﻋﻦ ﺃﻧﻔﺴﻬﻢ‬ ‫ﺃﺳﺒﺎﺏ ﺍﻟﺸﺮﻙ؛ ﻟﻜﻨﻬﻢ ﻫﺪﻣﻮﺍ ﻗﺎﻋﺪﺓ ﺍﻟﺨﻮﻑ‪ ،‬ﻭﺳﻬﻠﻮﺍ ﺍﻟﻄﺮﻳﻖ ﺇﻟﻰ ﺍﻟﺠﻨﺔ‪،‬‬ ‫ﻭﺍﻟﺬﻳﻦ ﻗﺎﻟﻮﺍ‪ :‬ﺇﻧﻪ ﻓﻲ ﺍﻷﻓﻌﺎﻝ ﻋﻈﻤﻮﺍ ﺃﺳﺒﺎﺏ ﺍﻟﻤﺨﺎﻭﻑ‪ ،‬ﻓﻬﻢ ﺃﺣﺰﻡﻭﻫﻮ‬ ‫ﺟﻤﻴﻌﺎ)‪.(١‬‬ ‫‬‫ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﻻ ﻳﺴﺘﺤﻴﻞ ﺗﺼﺮﻓﻪ ﻓﻲ ﺍﻟﻮﺟﻬﻴﻦ‬ ‫‪ D3 ٢٦٥‬ا ‪4‬ق‬ ‫ﺣﻜﻢ ﺍﻟﻨﻔﺎﻕ ﺣﺴﺐ ﻧﻮﻋﻪ‪ :‬ﻓﺎﻷﻭﻝ ﻧﻔﺎﻕ ﺍﻟﺸﺮﻙ‪ ،‬ﺣﻜﻤﻪ ﺣﻜﻢ ﺍﻟﻤﺸﺮﻙ‬ ‫ﻓﻲ ﺍﻟﻤﺼﻴﺮ‪ ،‬ﻭﻟﻜﻦ ﻻ ﻳﻌﺮﻑ ﺻﺎﺣﺒﻪ ﺇﻻ ﺑﺪﻟﻴﻞ ﺳﻤﻌﻲ‪ .‬ﺃﻣﺎ ﺍﻟﺜﺎﻧﻲ‪ :‬ﻓﺤﻜﻤﻪ‬ ‫ﺣﻜﻢ ﺍﻟﻤﻮﺣﺪ ﻓﻲ ﺃﺣﻜﺎﻡ ﺍﻟﺪﻧﻴﺎ ﺇﻻ ﺃﻧﻪ ﻳﺘﺒﺮﺃ ﻣﻨﻪ‪ ،‬ﻭﻳﻌﺘﻘﺪ ﺷﻘﺎﺅﻩ ﺇﻥ ﻣﺎﺕ‬ ‫ﺼﺮﺍ‪.‬‬ ‫ﻣ ‪‬‬ ‫ﻭﻳﻼﺣﻆ ﺃﻥ ﺍﻟﻨﻔﺎﻕ ﺑﺎﻟﻤﻌﻨﻰ ﺍﻷﻭﻝ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﻓﻲ ﺑﻴﺌﺔ ﻳﺘﻤﻜﻦ ﻓﻴﻬﺎ‬ ‫ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻳﻌﺠﺰ ﺍﻟﻤﺸﺮﻙ ﻋﻦ ﺇﻇﻬﺎﺭ ﺷﺮﻛﻪ‪ ،‬ﻓﻬﻲ ﻇﺎﻫﺮﺓ ﺻﺤﻴﺔ ﻟﻸﻣﺔ؛ ﺃﻣﺎ‬ ‫ﺍﻟﺜﺎﻧﻲ‪ ،‬ﻓﻌﻠﻰ ﺍﻟﻌﻜﺲ‪ ،‬ﻳﺪﻝ ﻋﻠﻰ ﻇﺎﻫﺮﺓ ﻣﺮﺿﻴﺔ‪ ،‬ﺇﺫ ﻳﻀﻌﻒ ﺣﺎﻝ ﺍﻟﻤﺠﺘﻤﻊ‪،‬‬ ‫ﻓﺘﻨﺘﺸﺮ ﻓﻴﻪ ﺻﻔﺎﺕ ﺍﻟﻨﻔﺎﻕ ﺍﻟﻌﻤﻠﻲ)‪.(٢‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪ :‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ‪ ،‬ﺝ ‪،٢‬‬ ‫‬‫)‪ (١‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٤٦١‬‬ ‫ﺹ ‪ ١٠٢‬ ‪.١٠٣‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٩٣١‬‬ ‫‬‫)‪ (٢‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪442‬‬ ‫ﻭﺃﺣﻜﺎﻡ ﺍﻟﻤﻨﺎﻓﻘﻴﻦ ﻫﻲ ﺃﺣﻜﺎﻡ ﻛﺎﻓﺮ ﺍﻟﻨﻌﻤﺔ ﻧﻔﺴﻬﺎ؛ ﻷﻥ ﻛﻔﺮ ﺍﻟﻨﻌﻤﺔ ﻭﻛﻔﺮ‬ ‫ﺍﻟﻨﻔﺎﻕ ﺃﻟﻔﺎﻅ ﻣﺘﺮﺍﺩﻓﺔ ﺗﺪﻻﻥ ﻋﻠﻰ ﻣﻌﻨﻰ ﻭﺍﺣﺪ ﻫﻮ ﺍﺭﺗﻜﺎﺏ ﺍﻟﻜﺒﺎﺋﺮ‪ .‬ﺣﺘﻰ‬ ‫ﺃﺻﺤﺎﺏ ﻧﻔﺎﻕ ﺍﻟﻌﻘﻴﺪﺓ ﻳﺄﺧﺬﻭﻥ ﺍﻷﺣﻜﺎﻡ ﻧﻔﺴﻬﺎ‪ ،‬ﻷﻧﻪ ﻻ ﺗﻌﻠﻢ ﺣﻘﻴﻘﺘﻬﻢ‪ ،‬ﻭﻗﺪ‬ ‫ﺣﻜﻢ ﻓﻴﻬﻢ ﺍﻟﺮﺳﻮﻝ ﮊ ﻓﻲ ﺍﻟﻤﺪﻳﻨﺔ ﺑﺄﺣﻜﺎﻡ ﺍﻟﻤﺴﻠﻤﻴﻦ)‪.(١‬‬ ‫‪ !)! ٢٦٦‬ا '‪8;4‬‬ ‫ﻳﺬﻛﺮ ﺃﺑﻮ ﺃﻳﻮﺏ ﺍﻟﺤﻀﺮﻣﻲ ﺍﻟﻤﻨﺎﻓﻘﻴﻦ ﻭﻛﻴﻔﻴﺔ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻌﻬﻢ ﻗﺎﺋﻼ‪» :‬ﻧﺤﺴﻦ‬ ‫ﺻﺤﺒﺘﻬﻢ ﻭﺟﻮﺍﺭﻫﻢ‪ ،‬ﻭﻧﺼﻞ ﺃﺭﺣﺎﻣﻬﻢ‪ ،‬ﻭﺑﺮ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻣﻨﻬﻢ‪ ...،‬ﻭﻧﺆﺩﻱ ﺍﻷﻣﺎﻧﺔ‬ ‫ﺇﻟﻴﻬﻢ‪ ،‬ﻭﻧﺼﺪﻗﻬﻢ ﻓﻲ ﺍﻟﺤﺪﻳﺚ‪ ،‬ﻭﻧﻜﻒ ﻋﻨﻬﻢ ﺍﻟﻈﻠﻢ‪ ،‬ﻭﻧﺆﺩﻱ ﺇﻟﻴﻬﻢ ﺍﻟﺤﻘﻮﻕ‬ ‫ﺍﻟﺘﻲ ﺃﻭﺟﺒﻬﺎ ﺍﷲ ﻟﻬﻢ‪ ،‬ﻭﻧﺠﺮﻱ ﺑﻴﻨﻨﺎ ﻭﺑﻴﻨﻬﻢ ﻓﻲ ﺣﺎﻝ ﺍﻷﻣﺎﻧﺔ ﻭﺍﻟﺘﻘﻴﺔ ﻭﺍﻟﺘﺤﺮﻳﻢ‬ ‫ﻟﺪﻣﺎﺋﻬﻢ ﻭﺃﻣﻮﺍﻟﻬﻢ‪ ،‬ﻭﺍﻟﻘﺼﺎﺹ ﻭﺍﻟﺪﻣﺎﺀ ﻣﻦ ﺩﻭﻥ ﺫﻟﻚ‪ ..‬ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﻋﻨﺪﻧﺎ ﻓﻲ‬ ‫ﻛﻔﺎﺭﺍ ﻣﻨﺎﻓﻘﻴﻦ«)‪ ،(٢‬ﻭﻟﻜﻨﻬﻢ ﻏﻴﺮ ﺧﺎﺭﺟﻴﻦ ﻣﻦ ﻣﻠﺔ ﺍﻹﺳﻼﻡ‪.‬‬ ‫ﺗﻠﻚ ﺍﻟﺤﺎﻝ ‬ ‫ﻭﺣﻜﻢ ﺍﻟﻨﻔﺎﻕ ﺑﺎﺧﺘﺼﺎﺭ ﻫﻮ‪:‬‬ ‫ﺃﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﻻ ﻳﻐﻔﺮﻫﺎ ﺇﻻ ﺑﺎﻟﺘﻮﺑﺔ‪.‬‬‫‬ ‫ﺃﻧﻬﺎ ﺗﺤﺒﻂ ﺍﻷﻋﻤﺎﻝ ﺇﻥ ﻟﻢ ﻳ ﺘﺐ ﻣﻨﻬﺎ ﺻﺎﺣﺒﻬﺎ‪.‬‬‫‬ ‫ﻭﻳﺤﻜﻢ ﻋﻠﻴﻪ ﺑﺎﻟﺨﻠﻮﺩ ﻓﻲ ﺍﻟﻨﺎﺭ ﺇﻥ ﻟﻢ ﻳ ﺘﺐ‪.‬‬ ‫ﺃﻧﻪ ﻳﺘﺒﺮﺃ ﻣﻦ ﻣﺮﺗﻜﺒﻬﺎ‪ ،‬‬‫‬ ‫ﺃﻥ ﺃﻫﻞ ﻛﺒﺎﺋﺮ ﺍﻟﻨﻔﺎﻕ ﻳﺤﺘﻔﻈﻮﻥ ﺑﺤﻘﻮﻕ ﺍﻟﻤﻮﺣﺪﻳﻦ ﻣﻦ ﻣﻨﺎﻛﺤﺔ ﻭﻣﺪﺍﻓﻨﺔ‬‫‬ ‫ﻭﻣﻮﺍﺭﺛﺔ‪ ،‬ﺇﻻ ﺍﻟﺸﻬﺎﺩﺓ ﻭﺍﻟﻮﻻﻳﺔ‪.‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺣﺘﻰ ﻧﻬﺎﻳﺔ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﻧﻲ‬ ‫‬‫)‪ (١‬ﺩ‪ .‬ﻣﺴﻠﻢ ﺑﻦ ﺳﺎﻟﻢ ﺑﻦ ﻋﻠﻲ ﺍﻟﻮﻫﻴﺒﻲ‪ :‬ﺍﻟﻔﻜﺮ ﺍﻟﻌﻘﺪﻱ ﻋﻨﺪ‬ ‫ﺍﻟﻬﺠﺮﻱ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﻟﻀﺎﻣﺮﻱﺳﻠﻄﻨﺔ ﻋﻤﺎﻥ‪ ،‬ﻁ ‪١٤٢٧ ،١‬ﻫ‪٢٠٠٦/‬ﻡ‪ ،‬ﺹ ‪ .٢١٦‬ﻭﺳﻨﺬﻛﺮﻩ ﻓﻴﻤﺎ ﺑﻌﺪ‪:‬‬ ‫ﺍﻟﻮﻫﻴﺒﻲ‪ :‬ﺍﻟﻔﻜﺮ ﺍﻟﻌﻘﺪﻱ‪.‬‬ ‫)‪ (٢‬ﺃﺑﻮ ﺃﻳﻮﺏ‪ :‬ﺳﻴﺮﺓ ﺃﺑﻲ ﺃﻳﻮﺏ ﻓﻲ ﺻﻔﺔ ﺍﻹﺳﻼﻡ »ﺿﻤﻦ ﺍﻟﺸﻤﺲ ﺍﻟﺸﺎﺭﻗﺔ«‪ ،‬ﺹ ‪.١٢٣‬‬ ‫‪443‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻣﻦ‪ :‬ﺃﺻﻞ ﺍﻟﻤﻨﺰﻟﺔ ﺑﻴﻦ ﺍﻟﻤﻨﺰﻟﺘﻴﻦ ﻭﺃﺻﻞ ﻻ ﻣﻨﺰﻟﺔ ﺑﻴﻦ ﺍﻟﻤﻨﺰﻟﺘﻴﻦ‬ ‫ﻭﻣﺬﻫﺒﺎ‪ ،‬ﺃﻭ‬ ‫‬‫ﻭﺍﻟﺘﺤﻘﻴﻖ ﺃﻧﻪ ﻳﻨﺒﻐﻲ ﺍﻟﺘﻔﺮﻳﻖ ﺑﻴﻦ ﺗﺄﻭﻳﻞ ﺍﻟﺨﻄﺄ ﺇﺫﺍ ﻛﺎﻥ ﺍﺟﺘﻬﺎ ﺩﺍ‬ ‫ﻭﺗﺸﻬﻴﺎ‪ ،‬ﻓﺎﻷﻭﻝ ﻳﻨﺒﻐﻲ ﻋﺬﺭﻩ‪ ،‬ﺩﻭﻥ ﺍﻟﺜﺎﻧﻲ)‪.(١‬‬ ‫‬‫ﻛﺎﻥ ﺟﻬﻼ‬ ‫‬‫‬ ‫وا‪e‬ﻼ‪3‬‬‫‪ ٢٦٧‬ا ?‪L h‬‬ ‫ﺍﻟﻔﺴﻖ‪ :‬ﻫﻮ ﺍﻟﺨﺮﻭﺝ ﻣﻦ ﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ ﻛﺎﻥ ﻓﻴﻪ‪ ،‬ﻛﻤﺎ ﻳﻘﺎﻝ‪ :‬ﻓﺴﻘﺖ ﺍﻟﺮﻃﺒﺔ‪،‬‬ ‫ﺇﺫﺍ ﺧﺮﺟﺖ ﻣﻦ ﻗﺸﺮﺗﻬﺎ)‪ .(٢‬ﻭﻫﻮ ﻣﻦ ﺍﻟﻤﺼﻄﻠﺤﺎﺕ ﺍﻟﺘﻲ ﻳﻜ ﺜﺮ ﻭﺭﻭﺩﻫﺎ ﻓﻲ‬ ‫ﺍﻟﻤﺼﺎﺩﺭ‪ ،‬ﻭ ﻋ ‪‬ﺮﻑ ﺑﺘﻌﺎﺭﻳﻒ ﻣﺨﺘﻠﻔﺔ ﺣﺴﺐ ﺍﻟﺴﻴﺎﻕ‪ ،‬ﻣﻨﻬﺎ‪:‬‬ ‫‪ ١‬ ﺍﻟﺨﺮﻭﺝ ﻋﻦ ﺍﻟﻄﺎﻋﺔ ﻣﻄﻠﻘﺎ‪.‬‬ ‫‪ ٢‬ ﻣﻌﺼﻴﺔ ﺍﷲ ﺑﻜﺒﻴﺮﺓ‪ ،‬ﺃﻭ ﺑﺈﺻﺮﺍﺭ ﻋﻠﻰ ﺻﻐﻴﺮﺓ ﺩﻭﻥ ﺗﻮﺑﺔ‪ ،‬ﻓﻬﻮ ﻣﺮﺍﺩﻑ ﻫﻨﺎ‬ ‫ﻟﻠﻜﻔﺮ ﻭﺍﻟﻀﻼﻝ ﻭﺍﻟﻨﻔﺎﻕ‪.‬‬ ‫ﺷﺮﻛﺎ ﻭﻏﻴﺮ ﺷﺮﻙ ﺧﻼﻓﺎ ﻟﻠﻤﻌﺘﺰﻟﺔ‪ ،‬ﺍﻟﺬﻳﻦ ﻳﻌﺘﺒﺮﻭﻥ ﺍﻟﻔﺴﻖ‬ ‫‪ ٣‬ ﺍﺭﺗﻜﺎﺏ ﺍﻟﻜﺒﻴﺮﺓ ‬ ‫ﺧﺎﺹ ﺑﺎﻟﻤﻮﺣﺪ ﺍﻟﻤﺮﺗﻜﺐ ﻟﻜﺒﻴﺮﺓ ﻏﻴﺮ ﺍﻟﺸﺮﻙ‪.‬‬ ‫‪ ٤‬ ﻓﻌﻞ ﺍﻟﻤﺤﺮﻡ ﻋﻦ ﻗﺼﺪ‪ ،‬ﺑﺨﻼﻑ ﺍﻟﺰﻟﺔ‪.‬‬ ‫‪ ٥‬ ﺇﺗﻴﺎﻥ ﺍﻟﻘﻮﻝ ﻭﺗﻀﻴﻴﻊ ﺍﻟﻌﻤﻞ‪.‬‬ ‫‪ ٢٦٨‬أ‪J‬اع ا ?‪h‬‬ ‫ﻫﺬﻩ ﺍﻟﺘﻌﺎﺭﻳﻒ ﻟﻠﻔﺴﻖ ﺟﻤﻴﻌﻬﺎ ﻻ ﺗﺨﺮﺝ ﻋﻦ ﻗﺴﻤﻴﻦ ﺃﺳﺎﺳﻴﻴﻦ ﻭﻫﻤﺎ‪ :‬ﻓﺴﻖ‬ ‫ﺑﻤﻌﻨﻰ ﺍﻟﺸﺮﻙ‪ ،‬ﻭﻳﺮﺍﺩﻑ ﺍﻟﻨﻔﺎﻕ ﺍﻟﻌﻘﺪﻱ‪ ،‬ﻭﻓﺴﻖ ﺑﻤﻌﻨﻰ ﻛﻔﺮ ﺍﻟﻨﻌﻤﺔ‪ ،‬ﻭﻳﺮﺍﺩﻑ‬ ‫ﺍﻟﻨﻔﺎﻕ ﺍﻟﻌﻤﻠﻲ‪ ،‬ﻭﺍﻟﻀﻼﻝ ﻭﺍﻟﻔﺠﻮﺭ ﻭﺍﻟﻌﺼﻴﺎﻥ‪ .‬ﻭﻳﺬﻛﺮ ﺃﻃﻔﻴﺶ ﺃﻥ ﺍﻟﻔﺴﻖ ﻋﻠﻰ‬ ‫ﻭﺟﻬﻴﻦ‪ :‬ﻓﺴﻖ ﻧﻔﺎﻕ ﻭﻓﺴﻖ ﺷﺮﻙ)‪.(٣‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪ ٨٢٨‬ ‪.٨٢٩‬‬ ‫‬‫)‪ (١‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫)‪ (٢‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٥٨٩‬‬ ‫)‪ (٣‬ﺃﻃﻔﻴﺶ‪ :‬ﺷﺮﺡ ﻋﻘﻴﺪﺓ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺹ ‪.٤٦٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪444‬‬ ‫‪ ٢٦٩‬ا '*اد  ‪h‬‬ ‫ﺍﻟﻔﺎﺳﻖ‪ :‬ﻫﻮ ﺍﻟﺬﻱ ﻓﺴﻖ ﺑﻔﻌﻠﻪ‪ ،‬ﻭﺧﺮﺝ ﻣﻦ ﺩﺧﻮﻟﻪ ﻓﻴﻤﺎ ﺃﻗﺮ ﺑﻔﺴﻘﻪ‪ ،‬ﻛﻤﺎ‬ ‫)‪(١‬‬ ‫ﻭﻳﻄﻠﻖ ﺍﺳﻢ ﺍﻟﻔﺎﺳﻖ ﻋﻠﻰ‬ ‫ﻳﻘﺎﻝ‪ :‬ﻓﺴﻘﺖ ﺍﻟﺮﻃﺒﺔ ﺇﺫﺍ ﺧﺮﺟﺖ ﻣﻦ ﻗﺸﺮﺗﻬﺎ ‪ .‬‬ ‫ﺍﻟﻤﻮﺣﺪ ﻏﻴﺮ ﺍﻟﻤﻮﻓﻲ‪ ،‬ﻭﻫﻮ ﻣﺮﺍﺩﻑ ﻟﻠﻤﻨﺎﻓﻖ ﻧﻔﺎﻗﺎ ﻋﻤﻠ ‪‬ﻴﺎ‪ ،‬ﻭﺍﻟﻌﺎﺻﻲ ﻭﺍﻟﻀﺎﻝ‬ ‫ﻭﺍﻟﻔﺎﺟﺮ)‪.(٢‬‬ ‫ﻭﺍﻟﻔﺎﺳﻖ‪ :‬ﻫﻮ ﻣﻦ ﺩﺧﻞ ﻓﻲ ﺍﻹﺳﻼﻡ ﻭﻋﻤﻞ ﺑﺨﻼﻓﻪ‪ ،‬ﻭﺧﺮﺝ ﻣﻨﻪ ﺑﻔﺴﻘﻪ‬ ‫ﻭﺍﺭﺗﻜﺎﺑﻪ ﻣﺎ ﻻ ﻳﺤﻞ ﻟﻪ‪ ،‬ﻭﺍﺳﻢ ﺍﻟﺸﺮﻙ ﻻ ﻳﻠﺤﻖ ﺍﺳﻢ ﺍﻟﻔﺴﻖ ﻓﻲ ﺍﻟﺘﺴﻤﻴﺔ؛ ﻷﻥ‬ ‫ﺍﻟﻔﺎﺳﻖ ﺃﻗﺮ ﺛﻢ ﺧﺎﺩﻉ ﻓﻲ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﻛﻔﺮ ﺇﺫ ﺭﻛﺐ ﺍﻟﻨﻬﻲ ﺍﻟﺬﻱ ﺃﻗﺮ ﺑﻪ‪ ،‬ﻭﻇﻠﻢ ﺇﺫ‬ ‫ﺍﻣﺘﻨﻊ ﻣﻦ ﺍﻟﻌﻤﻞ ﺑﺎﻹﻳﻤﺎﻥ ﺍﻟﺬﻱ ﺃﻗﺮ ﺑﻪ‪.‬‬ ‫ﻭﻛﺬﻟﻚ ﺍﻟﻔﺎﺳﻖ ﺳﺎﻗﻂ ﻋﻨﻪ ﺍﺳﻢ ﺍﻟﺸﺮﻙ‪ ،‬ﻷﻧﻪ ﻻ ﻳﻠﺰﻣﻪ ﺍﻟﺤﺪ ﺑﺎﺗﻔﺎﻕ‬ ‫ﺍﻟﻤﺴﻠﻤﻴﻦ‪ .‬ﻭﻟﻜﻦ ﺍﺳﻢ ﺍﻟﻜﻔﺮ ﺑﻪ ﻻﺣﻖ‪ .‬ﻭﺭﺍﻛﺐ ﺍﻟﻜﺒﻴﺮﺓ ﻓﺎﺳﻖ‪ ،‬ﻭﺍﻟﻜﻔﺮ ﺑﻪ‬ ‫ﻻﺣﻖ‪ ،‬ﻭﺍﺳﻤﻪ ﻛﺎﻓﺮ ﻭﻇﺎﻟﻢ ﻭﺿﺎﻝ ﻭﺍﻟﻔﺴﻖ ﺑﻪ ﻻﺣﻖ‪ .‬ﻭﻗﺪ ﺑ ‪‬ﻴﻦ ﺍﷲ ﻓﻲ ﺃﺣﻜﺎﻣﻪ‬ ‫ﻓﻲ ﻛﺘﺎﺑﻪ ﺍﻟﻌﺰﻳﺰ ﺃﻥ ﺍﻟﻔﺎﺳﻖ ﻻﺣﻖ ﺑﻪ ﺍﺳﻢ ﺍﻟﻜﺎﻓﺮ ﺑﺎﻟﻨﻌﻢ)‪.(٣‬‬ ‫ﺃﻳﻀﺎ ﻋﻠﻰ ﺍﻟﻜﺎﻓﺮ ﺍﻟﺨﺎﺭﺝ ﻣﻦ ﺍﻟﻤﻠﺔ‪ ،‬ﻭﻫﻮ‬ ‫ﻭﻫﻨﺎﻙ ﻣﻦ ﻳﺮﻯ ﺃﻥ ﺍﻟﻔﺎﺳﻖ ﻳﻄﻠﻖ ‬ ‫ﻣﺮﺍﺩﻑ ﻟﻠﻤﺸﺮﻙ‪ ،‬ﻭﺍﻟﻜﺎﻓﺮ ﻛﻔﺮ ﺷﺮﻙ‪ ،‬ﻭﺍﻟﻔﺎﺳﻖ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺑﺎﻻﻋﺘﻘﺎﺩ‪ ،‬ﻭﻫﻮ ﻣﻦ‬ ‫ﺧﺎﻟﻒ ﺍﻟﺤﻖ ﻓﻲ ﺍﻻﻋﺘﻘﺎﺩ‪ ،‬ﺃﻭ ﻳﻜﻮﻥ ﻓﺎﺳﻘﺎ ﺑﺎﻟﺠﺎﺭﺣﺔ‪ ،‬ﻭﻫﻮ ﺍﻟﻤﺮﺍﺩﻑ ﻟﻠﻜﺎﻓﺮ‬ ‫ﻛﻔﺮ ﻧﻌﻤﺔ)‪.(٤‬‬ ‫)‪ (١‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.١٣٤‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.١٤٢‬‬ ‫‬‫)‪ (٢‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫)‪ (٣‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٤١٣‬ ‪.٤١٧‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٧٤٢‬‬ ‫‬‫)‪ (٤‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫‪445‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻣﻦ‪ :‬ﺃﺻﻞ ﺍﻟﻤﻨﺰﻟﺔ ﺑﻴﻦ ﺍﻟﻤﻨﺰﻟﺘﻴﻦ ﻭﺃﺻﻞ ﻻ ﻣﻨﺰﻟﺔ ﺑﻴﻦ ﺍﻟﻤﻨﺰﻟﺘﻴﻦ‬ ‫‪ J ٢٧٠‬اﻻ@ ‪#‬ت ا '_  ; ا ?‪h‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻓﻲ ﻫﺬﺍ ﺍﻷﻣﺮ ﺍﺗﺠﺎﻫﺎﻥ ﺃﺳﺎﺳﻴﺎﻥ‪ ،‬ﻭﺟﻬﻮﺍ ﺍﻟﻨﻘﺪ ﻟﻬﻤﺎ ﻭﻫﻤﺎ‪:‬‬ ‫‬‫ﺧﺎﻟﻒ‬ ‫ﺍﻟﻤﻌﺘﺰﻟﺔ ﻭﺍﻟﺤﺸﻮﻳﺔ‪.‬‬ ‫ﺃﻧﻘﺪ ﺍﻟﺤﺸﻮﻳﺔ‪:‬‬ ‫ﺫﻫﺒﺖ ﺍﻟﺤﺸﻮﻳﺔ ﺇﻟﻰ‪ :‬ﺃﻥ ﺍﻟﻔﺎﺳﻖ ﻣﺆﻣﻦ ﺑﺈﻳﻤﺎﻧﻪ‪ ،‬ﻓﺎﺳﻖ ﺑﻜﺒﻴﺮﺗﻪ‪.‬‬ ‫ﻣﺆﻣﻦ ﻓﻠﻪﻋﻨﺪﻫﻢ ‬ ‫‬‫ﻭﻳﻨﻘﺪ ﺍﻟﺒﺴﻴﻮﻱ ﻫﺬﺍ ﺍﻟﺮﺃﻱ ﻷﻧﻪ ﻟﻮ ﻗﻴﻞ‪ :‬ﺇﻥ ﺍﻟﻔﺎﺳﻖ‬ ‫ﺍﻟﺠﻨﺔ ﻓﻘﺪ ﻧﻘﻀﻮﺍ ﻛﺘﺎﺏ ﺍﷲ ﻓﻲ ﻗﻮﻟﻬﻢ؛ ﻷﻥ ﺍﻟﺠﻨﺔ ﻟﻠﻤﺆﻣﻨﻴﻦ‪ .‬ﻭﺃﻫﻞ ﺍﻟﻜﺒﺎﺋﺮ‬ ‫ﺗﻮﻋﺪﻫﻢ ﺍﷲ ﻭﻭﺿﻊ ﻟﻬﻢ ﺍﻟﺤﺪﻭﺩ‪ ،‬ﻓﻬﻢ ﻟﻴﺴﻮﺍ ﻣﻦ ﺃﻫﻞ ﺍﻹﻳﻤﺎﻥ‪ .‬ﻭﺗﻮﻋﺪ ﺍﷲ‬ ‫ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﺒﺎﺋﺮ ﺑﺎﻟﻨﺎﺭ‪ ،‬ﻗﺎﺋﻼ‪§ ¦ ¥ ¤ £ ¢ ¡ ﴿ :‬‬ ‫¨ © ‪] ﴾ « ª‬ﺍﻟﺠﻦ‪ .[٢٣ :‬ﻭﻳﻮﺟﺪ ﻓﻲ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ‬ ‫ﺍﻟﻔﺎﺳﻖ ﻛﺎﻓﺮ)‪.(١‬‬ ‫ﺏﺍﻟﻤﻌﺘﺰﻟﺔ‪:‬‬ ‫ﺫﻫﺒﺖ ﺍﻟﻤﻌﺘﺰﻟﺔ ﺇﻟﻰ ﺃﻥ ﺍﻟﻔﺎﺳﻖ ﻻ ﻣﺆﻣﻦ ﻭﻻ ﻛﺎﻓﺮ‪ .‬ﻭﻛﺎﻥ ﺍﻹﺟﻤﺎﻉ ﻗﺒﻞ‬ ‫ﻇﻬﻮﺭ ﻭﺍﺻﻞ ﺑﻦ ﻋﻄﺎﺀ )ﺕ ‪١٣١‬ﻫ‪٧٤٨/‬ﻡ( ﺃﻥ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﻣﻘﺎﻟﺘﻴﻦ‪:‬‬ ‫ﻓﻘﺎﻝ ﻗﻮﻡ‪ :‬ﺇﻥ ﻣﻦ ﺭﻛﺐ ﺍﻟﻜﺒﻴﺮﺓ ﻣﺆﻣﻦ ﺑﺈﻳﻤﺎﻧﻪ‪ ،‬ﻓﺎﺳﻖ ﺑﻜﺒﻴﺮﺗﻪ‪.‬‬ ‫ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ‪ :‬ﻫﻮ ﻛﺎﻓﺮ ﺑﺮﻛﻮﺑﻪ ﺍﻟﻜﺒﻴﺮﺓ ﻣﻦ ﺍﻟﺬﻧﻮﺏ ﺣﺘﻰ ﻇﻬﺮ ﻭﺍﺻﻞ ﺑﻦ‬ ‫ﻋﻄﺎﺀ ﻓﻔﺎﺭﻕ ﺍﻹﺟﻤﺎﻉ‪ ،‬ﻭﻗﺎﻝ ﻭﺍﺻﻞ‪» :‬ﺇﻥ ﺭﺍﻛﺐ ﺍﻟﻜﺒﻴﺮﺓ ﻻ ﻣﺆﻣﻦ ﻭﻻ ﻛﺎﻓﺮ«‪،‬‬ ‫ﻓﺨﺮﺝ ﻣﻦ ﺍﻹﺟﻤﺎﻉ ﻭﻣﺎ ﺍﺗﻔﻖ ﻋﻠﻴﻪ ﺍﻟﻤﺴﻠﻤﻮﻥ)‪.(٢‬‬ ‫)‪ (١‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٤١٨‬ ‪.٤٢٠‬‬ ‫)‪ (٢‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٤١٥‬ ‪.٤١٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪446‬‬ ‫ﻭﺍﺣﺘﺞ ﺍﻟﻤﻌﺘﺰﻟﺔ ﺑﺄﻥ ﺻﺎﺣﺐ ﺍﻟﻜﺒﻴﺮﺓ ﻓﺎﺳﻖ ﻋﺪﻭ ﷲ‪ ،‬ﻭﺃﻧﻪ ﻟﻴﺲ ﺑﻜﺎﻓﺮ‪ ،‬ﻭﻻ‬ ‫ﻣﺆﻣﻦ؛ ﻷﻥ ﺍﻟﻤﺆﻣﻦ ﺍﺳﻢ ﻣﺪﺡ)‪ .(١‬ﻗﺎﻝ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‪> = < ; : ﴿ :‬‬ ‫? @ ‪] ﴾ A‬ﺍﻷﺣﺰﺍﺏ‪.[٤٧ :‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻣﻮﻗﻒ ﺍﻟﻤﻌﺘﺰﻟﺔ ﻓﻲ ﻣﻌﻨﻰ ﺍﻟﻔﺎﺳﻖ ﻭﺗﺮﻯ ﺃﻧﻬﻢ ﻗﺪ ﺧﺎﻟﻔﻮﺍ‬ ‫‬‫ﻭﺗﻨﻘﺪ‬ ‫ﺍﻷﻣﺔ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﻔﻬﻮﻡ‪ ،‬ﻓﻘﺪ ﻛﺎﻥ ﺍﻟﻨﺎﺱ ﻗﺒﻞ ﻇﻬﻮﺭ ﺍﻟﻤﻌﺘﺰﻟﺔ ﻳﻘﻮﻟﻮﻥ‪ :‬ﺇﻥ ﺍﻟﻔﺎﺳﻖ‬ ‫ﻣﻊ ﻗﻮﻡ ﻣﺆﻣﻦ ﻭﻫﻮ ﻗﻮﻝ ﺍﻟﻤﺮﺟﺌﺔ‪ ،‬ﻭﻗﺎﻝ ﻗﻮﻡ‪ :‬ﺇﻧﻪ ﻛﺎﻓﺮ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﺍﻟﺨﻮﺍﺭﺝ‪ ،‬ﻭﻟﻢ‬ ‫ﻳﺨﻞ ﻣﻌﻬﻢ ﻣﻦ ﺇﺣﺪﻯ ﻫﺎﺗﻴﻦ ﺍﻟﻤﻨﺰﻟﺘﻴﻦ ﺣﺘﻰ ﺣﺪﺙ ﺍﻻﻋﺘﺰﺍﻝ ﻣﻦ ﺍﻟﻤﻌﺘﺰﻟﺔ‪،‬‬ ‫ﻓﻔﺎﺭﻗﻮﺍ ﻣﺎ ﻋﻠﻴﻪ ﺍﻟﻨﺎﺱ ﻣﻦ ﻗﻮﻟﻬﻢ ﻓﻲ ﺍﻟﻔﺎﺳﻖ‪ :‬ﺇﻧﻪ ﻻ ﻣﺆﻣﻦ ﻭﻻ ﻛﺎﻓﺮ‪ ،‬ﻓﺨﺮﺝ ﻫﺬﺍ‬ ‫ﺍﻟﻘﻮﻝ ﻣﻦ ﺍﻹﺟﻤﺎﻉ ﻭﺍﻟﻜﺘﺎﺏ؛ ﻷﻥ ﺍﻟﻜﺘﺎﺏ ﻧﻄﻖ ﺑﻔﺴﻖ ﺇﺑﻠﻴﺲ‪ ،‬ﻭﺃﻧﻪ ﻣﻦ ﺍﻟﻜﺎﻓﺮﻳﻦ‪،‬‬ ‫ﺼﺮﻳﻦ)‪.(٢‬‬ ‫ﺍﻟﻤ ‪‬‬ ‫ﺫﻧﺒﺎ ﻭﻓﺴﻖ ﻓﻴﻪ ﻓﻬﻮ ﻛﺎﻓﺮ ﻛﺈﺑﻠﻴﺲ‪ ،‬ﺇﺫ ﻫﻮ ﺇﻣﺎﻡ ‬ ‫ﻭﻛﻞ ﻣﻦ ﻛﺴﺐ ‬ ‫‪D3 ٢٧١‬ ا ?‪h‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻫﺬﻩ ﺍﻻﺗﺠﺎﻫﺎﺕ‪ ،‬ﺇﺫ ﺇﻥ ﺍﻟﻔﺎﺳﻖ ﻛﺎﻓﺮ ‬ ‫ﻣﻌﺬﺏ ﻣﻊ ﺍﻟﻜﻔﺎﺭ‪،‬‬‫‬‫ﺭﻓﺾ‬ ‫ﻭﺍﻟﻜﺎﻓﺮ ﻓﺎﺳﻖ ﻣﻌﺬﺏ ﻣﻊ ﺍﻟﻔﺴﺎﻕ‪ ،‬ﻭﻛﻠﻬﻢ ﻓﻲ ﺍﻟﻨﺎﺭ ﺇﺫﺍ ﻣﺎﺗﻮﺍ ﻋﻠﻰ ﺍﻟﻜﻔﺮ‬ ‫ﻭﺍﻟﻔﺴﻖ‪ ،‬ﻭﻟﻢ ﻳﺘﻮﺑﻮﺍ‪ ،‬ﻭﻻ ﻓﺮﻕ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻭﺍﷲ ﻗﺪ ﺳﻮﻯ ﺑﻴﻨﻬﻢ ﻓﻲ ﺍﻻﺳﻢ)‪.(٣‬‬ ‫ﻭﺣﻜﻢ ﺍﻟﻔﺎﺳﻖ ﻓﻲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻫﻮ ﺣﻜﻢ ﺃﻫﻞ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻭﻓﻲ ﺍﻵﺧﺮﺓ ﻫﻮ ﻣﻦ‬ ‫ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﺇﻥ ﻣﺎﺕ ﻋﻠﻰ ﻓﺴﻘﻪ‪ ،‬ﻭﺧﻼﻓﺎ ﻟﻤﻦ ﺣﻜﻢ ﻋﻠﻴﻪ ﺑﺎﻟﺸﺮﻙ ﻛﺎﻟﺨﻮﺍﺭﺝ‪،‬‬ ‫ﻭﻟﻤﻦ ﺃﺭﺟﺄ ﺣﻜﻤﻪ ﺇﻟﻰ ﺍﷲ‪ ،‬ﺇﻥ ﺷﺎﺀ ﺗﺎﺏ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﻥ ﺷﺎﺀ ﻋﺬﺑﻪ‪ ،‬ﻛﺎﻟﻤﺮﺟﺌﺔ‪،‬‬ ‫ﻭﺧﻼﻓﺎ ﻟﻤﻦ ﺃﺟﺎﺯ ﺍﻟﺸﻔﺎﻋﺔ ﻟﻪ ﻛﺎﻷﺷﺎﻋﺮﺓ)‪.(٤‬‬ ‫)‪ (١‬ﺍﻟﺠﻴﻄﺎﻟﻲ‪ :‬ﻗﻨﺎﻃﺮ ﺍﻟﺨﻴﺮﺍﺕ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٦٥‬‬ ‫)‪ (٢‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٥٩٣‬ ‪.٥٩٤‬‬ ‫)‪ (٣‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٥٩٣‬‬ ‫)‪ (٤‬ﺍﻟﺠﻴﻄﺎﻟﻲ‪ :‬ﻗﻨﺎﻃﺮ ﺍﻟﺨﻴﺮﺍﺕ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢٦٦‬‬ ‫‪447‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻣﻦ‪ :‬ﺃﺻﻞ ﺍﻟﻤﻨﺰﻟﺔ ﺑﻴﻦ ﺍﻟﻤﻨﺰﻟﺘﻴﻦ ﻭﺃﺻﻞ ﻻ ﻣﻨﺰﻟﺔ ﺑﻴﻦ ﺍﻟﻤﻨﺰﻟﺘﻴﻦ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻫﺬﺍ ﺍﻟﺤﻜﻢ‪ ،‬ﻓﻠﻴﺲ ﻋﻨﺪﻫﻢ ﻣﻨﺰﻟﺔ ﺛﺎﻟﺜﺔ ﻛﻤﺎ ﻗﺎﻟﺖ‬ ‫‬‫ﻭﺗﺮﻓﺾ‬ ‫ﺍﻟﻤﻌﺘﺰﻟﺔ)‪ .(١‬ﻭﻗﺪ ﻟﻌﻦ ﺍﷲ ﺍﻟﻜﺎﻓﺮﻳﻦ ﻭﺍﻟﻈﺎﻟﻤﻴﻦ ﻭﺍﻟﻔﺎﺳﻘﻴﻦ‪ ،‬ﻭﻟﻢ ﻳﻠﻌﻦ ﻣﺆﻣ ﻨﺎ)‪،(٢‬‬ ‫ﻓﻤﻦ ﻓﺴﻖ ﺧﺮﺝ ﻣﻦ ﺍﻹﻳﻤﺎﻥ ﺑﻔﺴﻘﻪ‪ ،‬ﻭﻟﻢ ﻳﺜﺒﺖ ﻟﻪ ﺛﻮﺍﺏ ﺍﻟﻤﺆﻣﻨﻴﻦ‪ .‬ﻭﻫﺎﺗﺎﻥ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻋﻠﻰ ﻣﺮﺗﻜﺐ ﺍﻟﻜﺒﻴﺮﺓ‪.‬‬ ‫‬‫ﺍﻟﺼﻔﺘﺎﻥﺍﻟﻨﻔﺎﻕ ﻭﺍﻟﻔﺴﻖﺗﻄﻠﻘﺎﻥ ﻋﻨﺪ‬ ‫‪ 9D@*! ٢٧٢‬ا ‪*86D‬ة‬ ‫ﻳﺴﻤﻲ ﺃﻃﻔﻴﺶ ﺍﻟﻤﻨﺎﻓﻖ ﺍﻟﻤﻮﺣﺪ ﻓﻲ ﻗﻠﺒﻪ ﻭﻟﺴﺎﻧﻪ ﺃﻧﻪ ﻫﻮ ﻓﺎﻋﻞ ﺍﻟﻜﺒﻴﺮﺓ)‪.(٣‬‬ ‫ﻭﻧﺠﺪ ﻓﻲ ﺍﻟﺘﺮﺍﺙ ﻋﺪﺓ ﺗﻌﺮﻳﻔﺎﺕ ﻟﻤﺮﺗﻜﺐ ﺍﻟﻜﺒﻴﺮﺓ‪ ،‬ﻣﻨﻬﺎ‪:‬‬ ‫‪ ١‬ ﻛﻞ ﺫﻧﺐ ﺃﻗﺎﻡ ﻋﻠﻴﻪ ﺍﻟﻌﺒﺪ ﺣﺘﻰ ﻳﻤﻮﺕ‪.‬‬ ‫‪ ٢‬ ﻣﺎ ﻋﻠﻤﺖ ﺣﺮﻣﺘﻪ ﺑﻨﺺ ﻗﻄﻌﻲ‪.‬‬ ‫‪ ٣‬ ﻣﺎ ﻋﺬﺑﺖ ﺑﻪ ﺃﻣﺔ ﻣﻦ ﺍﻷﻣﻢ ﺍﻟﺴﺎﺑﻘﺔ‪.‬‬ ‫‪ ٤‬ ﻣﺎ ﺟﺎﺀ ﺑﺨﺼﻮﺻﻪ ﻭﻋﻴﺪ ﺑﻨﺺ ﺍﻟﻜﺘﺎﺏ ﺃﻭ ﺍﻟﺴﻨﺔ‪ ،‬ﻓﺨﺮﺝ ﺑﺎﻟﺨﺼﻮﺹ‬ ‫ﻣﺎ ﺍﻧﺪﺭﺝ ﺗﺤﺖ ﻋﻤﻮﻡ‪ ،‬ﻓﻼ ﻳﻜﻔﻲ ﺍﻟﻨﺺ ﺍﻟﻌﺎﻡ ﻓﻲ ﻛﻮﻧﻪ ﻛﺒﻴﺮﺓ‪.‬‬ ‫‪ ٥‬ ﻣﺎ ﻗﺎﺩ ﺃﻫﻠﻪ ﺇﻟﻰ ﺍﻟﻨﺎﺭ‪.‬‬ ‫ﻧﻈﺮﺍ ﺇﻟﻰ ﻋﻈﻤﺔ ﻣﻦ ﻳﻌﺼﻰ‪ ،‬ﻭﺍﻟﻤﺴﻠﻤﻮﻥ‬ ‫‪ ٦‬ ﻛﻞ ﺫﻧﺐ ﻣﻄﻠﻘﺎ ﻛﺒﻴﺮﺓ‪ ،‬ﻭﻻ ﺻﻐﻴﺮﺓ‪ ،‬‬ ‫ﻳﺘﻔﻘﻮﻥ ﻋﻠﻰ ﺃﻥ ﺍﻟﺬﻧﻮﺏ ﺻﻐﺎﺋﺮ ﻭﻛﺒﺎﺋﺮ ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪d c b﴿ :‬‬ ‫‪] ﴾ j i h g f e‬ﺍﻟﻨﺴﺎﺀ‪ ،[٣١ :‬ﻭﺍﻟﺴﻴﺌﺎﺕ ﻫﻨﺎ ﻫﻲ‬ ‫ﺍﻟﺼﻐﺎﺋﺮ‪ ،‬ﻭﻟﻘﻮﻟﻪ‪] ﴾ s r q p o n m﴿ :‬ﺍﻟﻨﺠﻢ‪،[٣٢ :‬‬ ‫ﻭﻫﻲ ﺍﻟﺼﻐﺎﺋﺮ‪.‬‬ ‫)‪ (١‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٤١٨‬‬ ‫)‪ (٢‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٥٨٩‬‬ ‫)‪ (٣‬ﺃﻃﻔﻴﺶ‪ :‬ﺷﺮﺡ ﻋﻘﻴﺪﺓ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺹ ‪.٤٦٨‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪448‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻋﻠﻰ ﻛﻮﻥ ﻓﺎﻋﻞ‬ ‫‬‫ﻭﻳﻤﻜﻦ ﺍﺳﺘﺨﻼﺹ ﺗﻌﺮﻳﻒ ﺟﺎﻣﻊ ﻣﻦ ﺃﻗﻮﺍﻝ ﺟﻤﻬﻮﺭ‬ ‫ﺍﻟﻜﺒﻴﺮﺓ ﻫﻮ ﻛﻞ ﻣﺎ ﻋﻈ ﻢ ﻣﻨﻪ ﺍﻟﻤﻌﺼﻴﺔ‪ ،‬ﻓﻌﻼ ﺃﻭ ‬ ‫ﺗﺮﻛﺎ‪ ،‬ﻭﺃﻭﺟﺐ ﺍﷲ ﻋﻠﻰ ﻓﺎﻋﻠﻬﺎ ﺍﻟﺤﺪ‬ ‫ﻓﻲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﺃﻭ ﺍﻟﻌﻘﺎﺏ ﻓﻲ ﺍﻵﺧﺮﺓ‪ ،‬ﺳﻮﺍﺀ ﺷﺮﻉ ﻟﻪ ﺣﺪ ﻛﺎﻟﻘﺬﻑ ﻭﺍﻟﺰﻧﻰ‪ ،‬ﺃﻭ ﻟﻢ ﻳﺸﺮﻉ‬ ‫ﻛﺎﻟﺮﺑﺎ ﻭﻗﻄﻊ ﺍﻟﺮﺣﻢ‪ ،‬ﺃﻭ ﻗﺮﻥ ﺑﺎﻟﻠﻌﻦ ﺃﻭ ﺍﻟﻮﻳﻞ ﺃﻭ ﺍﻟﺴﺨﻂ ﺃﻭ ﺍﻟﻐﻀﺐ ﺃﻭ ﺑﺮﺍﺀﺓ ﺍﷲ ﺃﻭ‬ ‫ﺭﺳﻮﻟﻪ ﻣﻨﻪ‪ ،‬ﻣﻤﺎ ﺛﺒﺖ ﺑﻨﺺ ﺻﺤﻴﺢ ﺃﻭ ﺇﺟﻤﺎﻉ‪ ،‬ﻭﻳﻠﺤﻖ ﺑﺎﻟﻜﺒﻴﺮﺓ ﺍﻟﻤﻨﺼﻮﺹ ﻋﻠﻴﻬﺎ‬ ‫ﻣﺎ ﻳﻤﺎﺛﻠﻬﺎ ﻓﻲ ﺍﻹﺛﻢ ﻭﺍﻟﻘﺒﺢ‪ ،‬ﻭﻣﺎ ﺃﺟﻤﻊ ﻋﻠﻴﻪ ﺃﻫﻞ ﺍﻟﻌﻠﻢ)‪.(١‬‬ ‫ﻛﻔﺮﺍ‬ ‫ﻳﻄﻠﻖ ﻛﻔﺮ ﺍﻟﻨﻌﻤﺔ ﻋﻠﻰ ﺍﻟﻔﺴﻖ‪ ،‬ﻭﺍﻟﻌﺼﻴﺎﻥ‪ ،‬ﻭﻓﻌﻞ ﺍﻟﻜﺒﺎﺋﺮ‪ ،‬ﻭﻳﺴﻤﻰ ‬ ‫ﺩﻭﻥ ﻛﻔﺮ‪ ،‬ﻭﻛﻔﺮ ﻧﻔﺎﻕ‪ ،‬ﻭﻛﻔﺮ ﻓﺴﻖ‪ ،‬ﻭﻛﻔﺮ ﺃﻓﻌﺎﻝ‪ ،‬ﻭﺻﺎﺣﺒﻪ ﻓﺎﺳﻖ ﻭﻣﻨﺎﻓﻖ‪ ،‬ﻭﻻ‬ ‫ﻳﺨﺮﺝ ﺻﺎﺣﺒﻪ ﻣﻦ ﺍﻟﻤ ﻠﺔ ﺍﻟﺘﻲ ﺩﺧﻠﻬﺎ ﺑﺎﻹﻗﺮﺍﺭ‪ ،‬ﻭﻟﻜﻨﻪ ﺍﺳﺘﺤﻖ ﺍﺳﻢ ﺍﻟﻜﻔﺮ‬ ‫ﻟﻤﺨﺎﻟﻔﺘﻪ ﻣﻘﺘﻀﻰ ﺍﻹﻳﻤﺎﻥ ﺑﺈﺗﻴﺎﻧﻪ ﺍﻟﻜﺒﻴﺮﺓ‪ ،‬ﻭﻣﻘﺎﺑﻠﺔ ﻧﻌﻢ ﺍﷲﺍﻟﺘﻲ ﺳﺨﺮﻫﺎ ﻟﻪ ‬ ‫ﺑﻬﺬﻩ ﺍﻟﻤﻌﺼﻴﺔ‪.‬‬ ‫ﻭﻣﻦ ﺍﻷﺩﻟﺔ ﺍﻟﻤﻌﺘﻤﺪﺓ ﻓﻲ ﺇﻃﻼﻕ ﻫﺬﻩ ﺍﻟﺘﺴﻤﻴﺔ ﻋﻠﻰ ﻣﺮﺗﻜﺐ ﺍﻟﻜﺒﻴﺮﺓ‪:‬‬ ‫ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾ | { z y x w v u t ﴿ :‬ﺍﻟﻤﺎﺋﺪﺓ‪.[٤٤ :‬‬‫‬ ‫ﻭﻗﺎﻝ ﮊ ‪» :‬ﻟﻴﺲ ﺑﻴﻦ ﺍﻟﻌﺒﺪ ﻭﺍﻟﻜﻔﺮ ﺇﻻ ﺗﺮﻛﻪ ﺍﻟﺼﻼﺓ«)‪.(٢‬‬‫‬ ‫ﻭﺑﺎﺧﺘﺼﺎﺭ ﻳﻤﻜﻦ ﺍﻟﻘﻮﻝ‪ :‬ﺇﻥ ﻓﺎﻋﻞ ﺍﻟﻜﺒﻴﺮﺓ ﻫﻮ ﻛﻞ ﻣﻦ ﺧﺎﻟﻒ ﺍﻟﺸﺮﻉ ﻣﺨﺎﻟﻔﺔ‬ ‫ﻳﺘﺮﺗﺐ ﻋﻠﻴﻬﺎ ﻭﻋﻴﺪ ﻓﻲ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﻣﻦ ﺃﻣﺜﻠﺔ ﺍﻟﻜﺒﺎﺋﺮ‪ :‬ﺍﻟﺰﻧﺎ ﻭﺍﻟﻠﻮﺍﻁ‪ ،‬ﻭﺷﺮﺏ‬ ‫ﺍﻟﺨﻤﺮ‪ ،‬ﻭﺍﻟﺴﺮﻗﺔ‪ ،‬ﻭﺗﺮﻙ ﺍﻟﺼﻼﺓ‪ ...‬ﻭﻏﻴﺮﻫﺎ‪ ،‬ﺃﻱ‪ :‬ﻛﻞ ﺃﻣﺮ ﺃﻭﺟﺐ ﺍﻟﺸﺮﻉ ﺇﺗﻴﺎﻧﻪ‪،‬‬ ‫ﻭﻛﻞ ﺃﻣﺮ ﺃﻭﺟﺐ ﺍﻟﺸﺮﻉ ﺍﻻﺑﺘﻌﺎﺩ ﻋﻨﻪ‪.‬‬ ‫)‪ (١‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪ ٨٢٩‬ ‪.٨٣٠‬‬ ‫)‪ (٢‬ﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ﻟﻠﺒﻴﻬﻘﻲ‪ ،‬ﺭﻗﻢ )‪ ،(٦٤٩٦‬ﻛﺘﺎﺏ ﺻﻼﺓ ﺍﻻﺳﺘﺴﻘﺎﺀ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﻓﻲ ﺗﻜﻔﻴﺮ ﻣﻦ‬ ‫ﻋﻤﺪﺍ ﻣﻦ ﻏﻴﺮ ﻋﺬﺭ‪ .٥١٠/٣ ،‬ﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺣﺒﻴﺐ‪ :‬ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ‬ ‫ﺗﺮﻙ ﺍﻟﺼﻼﺓ ‬ ‫ﻭﻭﺟﻮﺑﻬﺎ‪ ،‬ﺑﺎﺏ )‪ ،(٤٨‬ﺟﺎﻣﻊ ﺍﻟﺼﻼﺓ‪ ٧٨/١ ،‬ ‪ ،٧٩‬ﺭﻗﻢ ‪ .٣٠٣‬ﻣﺴﻠﻢ‪ :‬ﻛﺘﺎﺏ ﺍﻹﻳﻤﺎﻥ‪ ،‬ﺑﺎﺏ ﺑﻴﺎﻥ‬ ‫ﺇﻃﻼﻕ ﺍﺳﻢ ﺍﻟﻜﻔﺮ ﻋﻠﻰ ﺗﺮﻙ ﺍﻟﺼﻼﺓ‪ ،٨٨/١ ،‬ﺭﻗﻢ ‪.٨٢‬‬ ‫‪449‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻣﻦ‪ :‬ﺃﺻﻞ ﺍﻟﻤﻨﺰﻟﺔ ﺑﻴﻦ ﺍﻟﻤﻨﺰﻟﺘﻴﻦ ﻭﺃﺻﻞ ﻻ ﻣﻨﺰﻟﺔ ﺑﻴﻦ ﺍﻟﻤﻨﺰﻟﺘﻴﻦ‬ ‫‪ ٢٧٣‬أ‪J‬اع ا ‪*a6D‬‬ ‫ﺗﻘﺴﻢ ﺍﻟﻜﺒﺎﺋﺮ ﺑﺎﻋﺘﺒﺎﺭ ﻣﻌﺮﻓﺘﻬﺎ ﺇﻟﻰ ﻣﻌﻠﻮﻣﺔ ﻭﻏﻴﺮ ﻣﻌﻠﻮﻣﺔ‪ .‬ﻓﺎﻟﻤﻌﻠﻮﻣﺔ ﻫﻲ‬ ‫ﺍﻟﻤﺨﺼﻮﺻﺔ ﺑﺎﻟﻨﺺ‪ ،‬ﻭﻏﻴﺮ ﺍﻟﻤﻌﻠﻮﻣﺔ ﻫﻲ ﺍﻟﻤﻘﻴﺴﺔ ﻋﻠﻰ ﺍﻟﻤﻌﻠﻮﻣﺔ‪.‬‬ ‫ﻭﺑﺎﻋﺘﺒﺎﺭ ﺩﺭﺟﺔ ﻗﺒﺤﻬﺎ ﺗﻨﻘﺴﻢ ﺇﻟﻰ ﻛﺒﺎﺋﺮ ﺍﻟﺸﺮﻙ ﻭﻛﺒﺎﺋﺮ ﺍﻟﻨﻔﺎﻕ‪.‬‬ ‫ﻭﺭﻭﻱ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ‪ :‬ﺃﻥ ﺍﻟﻜﺒﺎﺋﺮ ﺳﺒﻊ ﻓﺒﻠﻎ ﺫﻟﻚ ﺍﺑﻦ ﻋﺒﺎﺱ ﻓﻘﺎﻝ‪ :‬ﻫﻲ ﺇﻟﻰ‬ ‫ﺍﻟﺴﺒﻌﻴﻦ ﺃﻗﺮﺏ ﻣﻨﻬﺎ ﺇﻟﻰ ﺍﻟﺴﺒﻊ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻧﻬﺎ ﻣﺒﻬﻤﺔ ﻻ ﻳﻌﺮﻑ ﻋﺪﺩﻫﺎ ﻛﻠﻴﻠﺔ ﺍﻟﻘﺪﺭ‪،‬‬ ‫ﻭﺳﺎﻋﺔ ﻳﻮﻡ ﺍﻟﺠﻤﻌﺔ‪ .‬ﻭﻫﺬﺍ ﻣﺎ ﺃﻛﺪﻩ ﺍﻹﻣﺎﻡ ﺍﻟﺨﻠﻴﻠﻲ ﺑﺄﻥ ﺍﻟﻜﺒﻴﺮﺓ ﻣﺤﺎﻝ ﺃﻥ‬ ‫ﺗﺤﺼﻰ ﺻﻮﺭﻫﺎ)‪.(١‬‬ ‫ﺍﻟﻜﺒﺎﺋﺮ ﻣﺎ ﺟﺎﺀ ﻓﻴﻪ ﻭﻋﻴﺪ ﺍﻵﺧﺮﺓ ﺃﻭ ﺣﺪ ﻓﻲ ﺍﻟﺪﻧﻴﺎ‪ .‬ﻭﺃﻣﺎ ﺍﻟﺼﻐﻴﺮ ﻣﻦ ﺍﻟﺬﻧﺐ‬ ‫ﻓﻠﻴﺲ ﻫﻮ ﺑﺸﻲﺀ ﻣﺤﺪﻭﺩ ﺇﻻ ﺃﻧﻪ ﻗﻴﻞ‪ :‬ﻣﺎ ﺩﻭﻥ ﺍﻟﻜﺒﺎﺋﺮ‪ ،‬ﻭﻟﻢ ﻳﺒﺢ ﺍﷲ ﺗﻌﺎﻟﻰ ﺷﻴ ﺌﺎ‬ ‫ﻣﻦ ﺍﻟﺬﻧﻮﺏ‪ ،‬ﺑﻞ ﺣﺮﻣﻬﺎ ﻭﺯﺟﺮ ﻋﻨﻬﺎ ﺑﻐﺎﻳﺔ ﺍﻟﺰﺟﺮ‪ .‬ﻭﻣﻦ ﺗﻌﻤﺪ ﻟﻔﻌﻞ ﺷﻲﺀ ﻫﻮ‬ ‫ﻳﻌﻠﻢ ﺃﻧﻪ ﻻ ﻳﺠﻮﺯ ﻟﻪ ﻓﻌﻠﻪ‪ ،‬ﻭﻫﻮ ﺫﺍﻛﺮ ﻟﺬﻟﻚ‪ ،‬ﻗ ‪‬ﻞ ﺃﻭ ﻛ ﺜﺮ‪ ،‬ﻓﻠﻴﺲ ﻫﻮ ﺑﺼﻐﻴﺮ‪.‬‬ ‫ﻭﻗﺎﻝ ﺑﻌﺾ ﺍﻟﺼﺤﺎﺑﺔ‪ :‬ﺇﻥ ﺍﻟﻜﺒﺎﺋﺮ ﻣﺎ ﺫﻛﺮ ﺍﷲ ﻓﻲ ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺇﻟﻰ ﻗﻮﻟﻪ‬ ‫ﺗﻌﺎﻟﻰ‪] ﴾g f e d c b﴿ :‬ﺍﻟﻨﺴﺎﺀ‪ [٣١ :‬ﻓﻜﻞ ﻣﻦ ﺭﻛﺐ ﺷﻴ ﺌﺎ ﻣﻦ‬ ‫ﻧﻬﻲ ﺍﷲ ﻓﻘﺪ ﺭﻛﺐ ﻛﺒﻴﺮﺓ‪.‬‬ ‫ﻭﻗﺎﻝ ﺑﻌﺾ ﺍﻟﺼﺤﺎﺑﺔ‪ :‬ﺇﻥ ﻣﻦ ﺍﻟﻜﺒﺎﺋﺮ ﻣﺎ ﺫﻛﺮ ﺍﷲ ﻓﻲ ﺳﻮﺭﺓ ﺍﻟﻨﻮﺭ ﻣﻦ ﺃﻭﻟﻬﺎ‬ ‫ﺇﻟﻰ ﻗﻮﻟﻪ‪] ﴾Ô Ó Ò Ñ Ð Ï Î Í ﴿ :‬ﺍﻟﻨﻮﺭ‪[٣١ :‬‬ ‫ﻓﺄﻭﺟﺐ ﻟﻬﻢ ﺍﻟﻔﻼﺡ ﻣﻊ ﺍﻟﺘﻮﺑﺔ ﻣﻦ ﺟﻤﻴﻊ ﺍﻟﺬﻧﻮﺏ‪ ،‬ﻭﻗﺪ ﺣﺮﻡ ﺍﷲ ﺟﻤﻴﻊ ﺍﻷﻣﻮﺍﻝ‬ ‫ﻇﻠﻤﺎ‪ ،‬ﻭﻫﻤﺎ ﻛﺒﻴﺮﺗﺎﻥ‪.‬‬ ‫ﻭﺍﻟﺪﻣﺎﺀ ﻛﻠﻬﺎ ‬ ‫)‪ (١‬ﺍﻹﻣﺎﻡ ﺍﻟﺨﻠﻴﻠﻲ‪ :‬ﺗﻤﻬﻴﺪ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٩٩‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪450‬‬ ‫ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ ﺗﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﻜﺒﺎﺋﺮ ﻏﻴﺮ ﻣﺤﺼﻮﺭﺓ ﺑﻌﺪﺩ‪ ،‬ﻓﻼ ﻣﻄﻤﻊ ﻓﻲ‬ ‫ﺣﺼﺮﻫﺎ ﺇﻻ ﺑﺎﻟﺴﻤﺎﻉ ﻣﻦ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪ ،‬ﻭﻟﻜﻦ ﻳﻤﻜﻦ ﺃﻥ ﺗﻌﺮﻑ ﺃﺟﻨﺎﺱ ﺍﻟﻜﺒﺎﺋﺮ‪،‬‬ ‫ﻭﺃﻣﺎ ﺃﻋﻴﺎﻧﻬﺎ ﻓ ﺘﻌﺮﻑ ﺑﺎﻟﻈﻦ ﻭﺍﻟﺘﻘﺮﻳﺐ‪ ،‬ﻭﻳﻮﺭﺩ ﺍﻟﺠﻴﻄﺎﻟﻲ ﺃﻛﺜﺮﻫﺎ ﻓﻲ ﺛﻼﺙ ﻣﺮﺍﺗﺐ‪:‬‬ ‫ﺇﺣﺪﺍﻫﺎ‪ :‬ﻣﺎ ﻳﺴﺪ ﺑﺎﺏ ﺍﻟﻤﻌﺮﻓﺔ ﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻓﻬﻮ ﺃﻛﺒﺮ ﺍﻟﻜﺒﺎﺋﺮ‪ ،‬ﻭﺫﻟﻚ ﻫﻮ‬ ‫ﺍﻟﺸﺮﻙ ﺑﺎﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﺍﻹﻧﻜﺎﺭ ﻟﺮﺳﻠﻪ‪ ،‬ﻭﻣﺎ ﺟﺎﺀﺕ ﺑﻪ ﻣﻦ ﻋﻨﺪ ﺍﷲ‪ ،‬ﻓﻼ ﻛﺒﻴﺮﺓ ﻓﻮﻕ‬ ‫ﺍﻟﺸﺮﻙ ﻭﺍﻟﺠﺤﻮﺩ‪ ،‬ﻭﻫﻮ ﻋﻴﻦ ﺍﻟﺠﻬﻞ ﺑﺎﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﻳﺘﻠﻮﻩ ﺍﻷﻣﻦ ﻣﻦ ﻣﻜﺮ ﺍﷲ‪،‬‬ ‫ﻭﻳﺘﻠﻮ ﻫﺬﻩ ﺍﻟﺮﺗﺒﺔ ﺍﻟﺒﺪﻉ ﻛﻠﻬﺎ ﺍﻟﻤﺘﻌﻠﻘﺔ ﺑﺬﺍﺕ ﺍﷲ ﻭﺻﻔﺎﺗﻪ ﻭﺃﻓﻌﺎﻟﻪ ﻋﻠﻰ ﺣﺴﺐ‬ ‫ﺗﻔﺎﻭﺗﻬﺎ‪ ،‬ﻭﻣﺮﺍﺗﺐ ﺫﻟﻚ ﻻ ﺗﻨﺤﺼﺮ‪.‬‬ ‫ﺍﻟﻤﺮﺗﺒﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻣﺎ ﻳﻔﺴﺪ ﺣﻴﺎﺓ ﺍﻟﻨﻔﻮﺱ‪ ،‬ﻭﻫﻮ ﺍﻟﻘﺘﻞ‪ ،‬ﻭﻏﻴﺮ ﺫﻟﻚ ﻣﻦ ﻛﻞ‬ ‫ﻣﺎ ﻳﻔﻀﻲ ﺇﻟﻰ ﺍﻟﻬﻼﻙ‪ ،‬ﺣﺘﻰ ﺍﻟﻀﺮﺏ‪ ،‬ﻭﺑﻌﻀﻬﺎ ﺃﻛﺒﺮ ﻣﻦ ﺑﻌﺾ‪.‬‬ ‫ﺍﻟﻤﺮﺗﺒﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺍﻷﻣﻮﺍﻝ ﻓﺈﻧﻬﺎ ﻣﻌﺎﺋﺶ ﺍﻟﺨﻠﻖ ﻓﻼ ﻳﺠﻮﺯ ﺇﺑﺎﺣﺘﻬﺎ)‪.(١‬‬ ‫ﻭﻳﺮﻯ ﻋﻠﻲ ﻳﺤﻴﻰ ﻣﻌﻤﺮ ﺃﻥ ﺍﻟﺤﻜﻤﺔ ﻣﻦ ﻋﺪﻡ ﺣﺼﺮ ﺍﻟﻨﺼﻮﺹ ﻟﻜﻞ ﺍﻟﻜﺒﺎﺋﺮ‬ ‫ﻫﻲ ﺃﻻ ﻳﻘﺘﺤﻢ ﺍﻟﻌﺒﺎﺩ ﺍﻟﺼﻐﺎﺋﺮ ﻻﺗﻜﺎﻟﻬﻢ ﻋﻠﻰ ﻣﻐﻔﺮﺓ ﺍﷲ ﺑﺎﺟﺘﻨﺎﺑﻬﻢ ﺍﻟﻜﺒﺎﺋﺮ‪ ،‬ﻭﻫﺬﺍ‬ ‫ﺍﻹﺧﻔﺎﺀ ﻳﺠﻌﻠﻬﻢ ﻳﺠﺘﻬﺪﻭﻥ ﻓﻲ ﺍﺟﺘﻨﺎﺏ ﻛﻞ ﺍﻟﺬﻧﻮﺏ ﻣﺨﺎﻓﺔ ﺍﻟﻮﻗﻮﻉ ﻓﻲ ﺍﻟﻜﺒﺎﺋﺮ)‪.(٢‬‬ ‫‪ 9D@*! D3 ٢٧٤‬ا ‪*86D‬ة‬ ‫ﻟﻠﻜﺎﻓﺮ ﻛﻔﺮ ﻧﻌﻤﺔ ﺃﺣﻜﺎﻡ ﺍﻟﻤﻮﺣﺪﻳﻦ‪ ،‬ﺇﺫ ﻳﺤﺮﻡ ﺩﻣﻪ ﻭﻣﺎﻟﻪ ﻭﻋﺮﺿﻪ ﻭﻳﺼﻠﻲ‬ ‫ﻭﻳﺼ ﻠﻰ ﻋﻠﻴﻪ‪ ،‬‬ ‫ﻭﻳﺪﻓﻦ ﻓﻲ ﻣﻘﺎﺑﺮ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ..‬ﺇﻻ ﺃﻧﻪ‬‫ﺧﻠﻔﻪ ﻭﻳﺰﺍﻭﺝ ﻭﻳﻮﺍﺭﺙ‪ ،‬‬ ‫ﺼﺮﺍ)‪.(٣‬‬ ‫ﻻ ﻳﺘﻮﻟﻰ‪ ،‬ﻭﻳﻌﺘﻘﺪ ﺃﻥ ﻣﺼﻴﺮﻩ ﺍﻟﺨﻠﻮﺩ ﻓﻲ ﺍﻟﻨﺎﺭ ﺇﻥ ﻣﺎﺕ ﻣ ‪‬‬ ‫)‪ (١‬ﺍﻟﺠﻴﻄﺎﻟﻲ‪ :‬ﻗﻨﺎﻃﺮ ﺍﻟﺨﻴﺮﺍﺕ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪ ١٨٨‬ ‪.١٨٩‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫‬‫ﺍﻹﺑﺎﺿﻴﺔ ﺑﻴﻦ ﺍﻟﻔﺮﻕ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺹ ‪.٤٠‬‬ ‫‬‫)‪ (٢‬ﻣﻌﻤﺮ ﻋﻠﻲ ﻳﺤﻴﻰ‪:‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪ ٨٢٩‬ ‪.٨٣٠‬‬ ‫‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪ ٨٤٧‬ ‪.٨٤٨‬‬ ‫‬‫)‪ (٣‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫‪451‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻣﻦ‪ :‬ﺃﺻﻞ ﺍﻟﻤﻨﺰﻟﺔ ﺑﻴﻦ ﺍﻟﻤﻨﺰﻟﺘﻴﻦ ﻭﺃﺻﻞ ﻻ ﻣﻨﺰﻟﺔ ﺑﻴﻦ ﺍﻟﻤﻨﺰﻟﺘﻴﻦ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺇﺫﺍ ﻟﻢ ﻳﺘﺐ ﻣﻨﻬﺎ ﺣﺎﻻ ﺃﺣﻜﺎﻡ‪ ،‬ﻫﻲ‪:‬‬ ‫‬‫ﻭﻟﻤﻘﺘﺮﻑ ﺍﻟﻜﺒﻴﺮﺓ ﻣﻦ ﺍﻵﺛﺎﻡ ﻋﻨﺪ‬ ‫ﺃﻭﻻ‪ :‬ﺃﺣﻜﺎﻡ ﺍﻟﺪﻧﻴﺎ‪:‬‬ ‫ﻻ ﻳﺴﻤﻰ ﻣﺆﻣ ﻨﺎ‪.‬‬‫‬ ‫ﻣﺴﻠﻤﺎ‪.‬‬ ‫‬‫ﻻ ﻳﺴﻤﻰ‬‫‬ ‫ﺃﻣﺮﺍ ﻣﻦ ﺍﻟﺪﻳﻦ‬ ‫ﻭﻳﻘﺼﺪ ﺑﻪ ﻛﻔﺮ ﻏﻴﺮ ﻣﺨﺮﺝ ﻣﻦ ﺍﻟﻤﻠﺔ ﺇﺫ ﻟﻢ ﻳﻨﻜﺮ ‬ ‫ﻛﺎﻓﺮﺍ‪ ،‬‬ ‫ﻳﺴﻤﻰ ‬‫‬ ‫ﺑﺎﻟﻀﺮﻭﺭﺓ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻜﻔﺮ ﻳﻘﺼﺪ ﺑﻪ ﻛﻔﺮ ﺍﻟﻨﻌﻤﺔ‪ ،‬ﺃﻭ ﻛﻔﺮ ﺍﻟﻨﻔﺎﻕ‪ ،‬ﺃﻭ ﻛﻔﺮ ﻋﻤﻠﻲ‪.‬‬ ‫ﻳﻌﺎﻗﺒﻪ ﺍﻹﻣﺎﻡ ﺑﺎﻟﺤﺪﻭﺩ‪ ،‬ﺃﻭ ﺑﺎﻟﺘﻌﺎﺯﻳﺮ ﻭﻓﻘﺎ ﻟﻨﻮﻉ ﺍﻟﻜﺒﻴﺮﺓ ﺍﻟﺘﻲ ﻳﺮﺗﻜﺒﻬﺎ‪،‬‬‫‬ ‫ﻭﻳﻌﻠﻦ ﺍﻹﻣﺎﻡ ﺍﻟﺒﺮﺍﺀﺓ ﻣﻨﻪ‪.‬‬ ‫ﻻ ﺗﻘﺒﻞ ﺷﻬﺎﺩﺗﻪ ﻷﻧﻪ ﻏﻴﺮ ﻣﻘﺒﻮﻝ ﺍﻟﻌﺪﺍﻟﺔ ﻭﺑﻘﻴﺔ ﺍﻷﺣﻜﺎﻡ ﺣﺎﻟﻪ ﻛﺤﺎﻝ‬‫‬ ‫ﺍﻟﻤﺴﻠﻤﻴﻦ‪ .‬ﺃﻣﺎ ﺇﺫﺍ ﺗﺎﺏ ﻓﺘﺮﺟﻊ ﻟﻪ ﻛﻞ ﺍﻟﺤﻘﻮﻕ‪ ،‬ﻭﻳﺼﺒﺢ ﺣﺎﻟﻪ ﻛﺤﺎﻝ‬ ‫ﺍﻟﻤﺴﻠﻤﻴﻦ ﺍﻟﻤﻮﻓﻴﻦ)‪.(١‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‬ ‫‬‫ﻭﻳﻘﻮﻝ ﺍﻟﻘﻄﺐ ﺃﻃﻔﻴﺶ‪» :‬ﻭﺍﻋﻠﻢ ﺃﻥ ﻣﺮﺗﻜﺐ ﺍﻟﻜﺒﻴﺮﺓ ﻋﻨﺪﻧﺎ ﻣﻌﺸﺮ‬ ‫ﺍﻟﻮﻫﺒﻴﺔ ﻛﺎﻓﺮ ﻛﻔﺮ ﻧﻔﺎﻕ ﻭﻛﻔﺮ ﻓﺴﻖ ﻭﻛﻔﺮ ﻧﻌﻤﺔ ﻭﻛﻔﺮ ﺑﺎﻟﺠﺎﺭﺣﺔ‪ ،‬ﻛﻞ ﺫﻟﻚ ﻣﻌﻨﻰ‬ ‫ﻭﺍﺣﺪ«)‪.(٢‬‬ ‫‪ J ٢٧٥‬اﻻ@ ‪#‬ت ا '_  ; !*@‪ 9D‬ا ‪*86D‬ة‬ ‫ﺇﻥ ﺍﻟﻨﺎﺱ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﻣﺮﺗﻜﺐ ﺍﻟﻜﺒﻴﺮﺓ ﻋﻠﻰ ﺛﻼﺛﺔ ﻣﺬﺍﻫﺐ‪:‬‬ ‫ﺍﻷﻭﻝ‪ :‬ﻣﻦ ﻗﺎﻝ‪ :‬ﺇﻥ ﻣﺮﺗﻜﺐ ﺍﻟﻜﺒﻴﺮﺓ ﻣﺘﻮﻋﺪ ﻋﻠﻴﻬﺎ ﺑﺸﺮﻁ ﺃﻥ ﻳﻘﺎﺭﻧﻬﺎ ﺍﻟﺸﺮﻙ‪،‬‬ ‫ﻭﺇﻻ ﻓﻼ ﻭﻋﻴﺪ‪ .‬ﻭﻫﺬﺍ ﻗﻮﻝ ﺍﻟﻤﺮﺟﺌﺔ ﺍﻟﺬﻳﻦ ﻳﻘﻮﻟﻮﻥ‪ :‬ﺇﻥ ﺃﻣﺔ ﻣﺤﻤﺪ ﮊ ﻻ ﺗﻌﺮﺽ‬ ‫)‪ (١‬ﺩ‪ .‬ﻣﺴﻠﻢ ﺑﻦ ﺳﺎﻟﻢ ﺑﻦ ﻋﻠﻲ ﺍﻟﻮﻫﻴﺒﻲ‪ :‬ﺍﻟﻔﻜﺮ ﺍﻟﻌﻘﺪﻱ ﻋﻨﺪ ﺍﻹﺑﺎﺿﻲ ﺣﺘﻰ ﻧﻬﺎﻳﺔ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﻧﻲ‬ ‫ﺍﻟﻬﺠﺮﻱ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﻟﻀﺎﻣﺮﻱﺳﻠﻄﻨﺔ ﻋﻤﺎﻥ‪ ،‬ﻁ ‪١٤٢٧ ،١‬ﻫ‪٢٠٠٦/‬ﻡ‪ ،‬ﺹ ‪ ٢٢١‬ ‪.٢٢٢‬‬ ‫)‪ (٢‬ﺃﻃﻔﻴﺶ‪ :‬ﺷﺮﺡ ﻋﻘﻴﺪﺓ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺹ ‪.٥٣٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪452‬‬ ‫ﻋﻠﻰ ﺍﻟﻨﺎﺭ‪ .‬ﻓﺈﻥ ﺍﻟﺘﻮﺣﻴﺪ ﻻ ﺗﺼﺢ ﻣﻌﻪ ﻋﻘﻮﺑﺔ ﻣﻌﺼﻴﺔ‪ ،‬ﻛﻤﺎ ﻻ ﻳﺼﺢ ﻣﻊ ﺍﻟﺸﺮﻙ‬ ‫ﻣﺜﻮﺑﺔ ﻃﺎﻋﺔ‪ .‬ﻓﺄﺑﻄﻠﻮﺍ ﻋﻘﺎﺏ ﻛﻞ ﻣﻌﺼﻴﺔ ﻗﺎﺭﻧﺖ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻭﻗﺼﺮﻭﺍ ﺍﻟﻮﻋﻴﺪ ﻋﻠﻰ‬ ‫ﺍﻟﻤﺸﺮﻙ‪.‬‬ ‫ﻭﺍﻟﺜﺎﻧﻲ‪ :‬ﻗﻮﻝ ﻣﻦ ﻗﺎﻝ‪ :‬ﺇﻥ ﺍﻟﻜﺒﻴﺮﺓ ﻣﻌﺼﻴﺔ ﻣﺘﻮﻋﺪ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻏﻴﺮ ﻣﻘﻄﻮﻉ‬ ‫ﺑﺎﻟﺸﻬﺎﺩﺓ ﻋﻠﻴﻬﺎ ﻓﺈﻧﻪ ﻣﺸﻜﻮﻙ ﻓﻲ ﺭﺍﻛﺒﻬﺎ ﻭﻣﺂﻟﻬﺎ ﻭﻣﺮﺟﻌﻬﺎ ﺇﻟﻰ ﺍﻟﻤﺸﻴﺌﺔ‪ ،‬ﺇﺫ ﻭﻗﻊ‬ ‫ﻋﻠﻴﻬﺎ ﻋﻘﺎﺏ ﻓﺒﺎﻟﻤﺸﻴﺌﺔ‪ ،‬ﻭﺇﻥ ﺳﻘﻂ ﻋﻨﻬﺎ ﻓﺒﺎﻟﻤﺸﻴﺌﺔ ﻻ ﻏﻴﺮ‪ ،‬ﻭﻟﻴﺲ ﻟﻠﻮﻋﻴﺪ ﻋﻠﻴﻬﺎ‬ ‫ﺗﺄﺛﻴﺮ‪.‬‬ ‫ﻭﺍﻟﺜﺎﻟﺚ‪ :‬ﻣﻦ ﻗﺎﻝ ﺑﺈﻧﻔﺎﺫ ﺍﻟﻮﻋﻴﺪ ﻓﻲ ﻛﻞ ﻛﺒﻴﺮﺓ ﻗﺎﺭﻧﻬﺎ ﺍﻹﺻﺮﺍﺭ‪ ،‬ﻭﻋﺎﺯﺕ‬ ‫ﺍﻟﺘﻮﺑﺔ ﻭﻣﺎ ﺷﺎﻛﻠﻬﺎ ﻣﻦ ﺍﻟﺤﺴﻨﺎﺕ ﻭﺍﻟﻤﺼﺎﺋﺐ ﻭﺍﻟﺸﻔﺎﻋﺔ‪ ،‬ﻭﻗﻄﻌﻮﺍ ﺃﻧﻬﺎ ﻓﻲ ﻋﻠﻢ‬ ‫ﺍﷲ ﺣﺘﻢ ﺃﻥ ﺍﻟﻌﺒﺪ ﻣﺄﺧﻮﺫ ﺑﻬﺎ ﻭﻣﻌﺎﻗﺐ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻣﺒﻄﻞ ﺟﻤﻴﻊ ﺛﻮﺍﺏ ﻃﺎﻋﺎﺕ‬ ‫ﺭﺍﻛﺒﻬﺎ‪ ،‬ﻭﻣﺨﻠﺪ ﻓﻲ ﺍﻟﻨﺎﺭ‪ ،‬ﻭﻟﻴﺲ ﻓﻲ ﻏﻴﺐ ﻋﻠﻢ ﺍﷲ ﻣﻌﻨﻰ ‬ ‫ﻳﻜﻔﺮ ﺑﻪ ﺍﻟﺨﻄﺎﻳﺎ ﻏﻴﺮ‬ ‫ﻣﺎ ﺃﺷﺎﺭ ﺑﻪ ﺍﻟﻘﺮﺁﻥ‪.‬‬ ‫ﻓﺎﻷﻭﻝ‪ :‬ﻗﻮﻝ ﺍﻟﻤﺮﺟﺌﺔ‪ ،‬ﻭﺍﻟﺜﺎﻧﻲ‪ :‬ﻗﻮﻝ ﺍﻷﺷﻌﺮﻳﺔ ﻭﺍﻟﺴﻨﻴﺔ‪ ،‬ﻭﺍﻟﺜﺎﻟﺚ‪ :‬ﻗﻮﻝ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻭﺍﻟﺨﻮﺍﺭﺝ ﻭﺍﻟﻘﺪﺭﻳﺔ)‪.(١‬‬ ‫‬‫ﺟﻤﻴﻊ‬ ‫✾ ✾ ✾‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﺠﻴﻄﺎﻟﻲ‪ :‬ﻗﻨﺎﻃﺮ ﺍﻟﺨﻴﺮﺍﺕ‪ ،‬ﺝ ‪،١‬‬ ‫‬‫)‪ (١‬ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪ :‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪ ١٥٩‬ ‪.١٦٠‬‬ ‫ﺹ ‪.٢٦٤‬‬ ‫‪453‬‬ ‫ا =< ا ‪JK‬‬ ‫أ< ﻻ !‪ 8  4‬ا '‪8F 4‬‬ ‫‪ ٢٧٦‬ﻻ !‪ 8  4‬ا '‪8F 4‬‬ ‫ﻣﻌﻨﻰ ﻻ ﻣﻨﺰﻟﺔ ﺑﻴﻦ ﺍﻟﻤﻨﺰﻟﺘﻴﻦ‪ ،‬ﻳﺮﺍﺩ ﺑﻬﺎ‪ :‬ﻻ ﻣﻨﺰﻟﺔ ﺑﻴﻦ ﺍﻹﻳﻤﺎﻥ ﻭﺍﻟﻜﻔﺮ‪.‬‬ ‫ﻓﻴﻘﺼﺪﻭﻥ ﺑﺬﻟﻚ ﺃﻧﻪ ﻻ ﺗﻮﺟﺪ ﻣﻨﺰﻟﺔ ﺑﻴﻦ ﺣﻜﻢ ﺍﻹﻳﻤﺎﻥ ﻭﺣﻜﻢ ﺍﻟﻜﻔﺮ‪.‬‬ ‫ﻳﻘﻮﻝ ﺍﻟﺴﺎﻟﻤﻲ‪» :‬ﻻ ﻣﻨﺰﻟﺔ ﻋﻨﺪﻧﺎ ﺑﻴﻦ ﻣﻨﺰﻟﺘﻲ ﺍﻹﻳﻤﺎﻥ ﻭﺍﻟﻜﻔﺮ؛ ﻷﻥ ﺍﻟﻤﻜﻠﻒ‬ ‫ﺇﻣﺎ ﻣﺆﻣﻦ ﻭﺇﻣﺎ ﻛﺎﻓﺮ«)‪.(١‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ :‬ﻣﺴﻠﻤﻮﻥ ﺃﻭ ﻛﺎﻓﺮﻭﻥ‪ :‬ﺍﻟﻤﺴﻠﻤﻮﻥ ﻫﻢ ﺍﻟﺬﻳﻦ ﺃﻗﺮﻭﺍ‬ ‫‬‫ﻭﺍﻟﻨﺎﺱ ﻋﻨﺪ‬ ‫‬ ‫ﻭﻋﻤﻼ ﻭﺍﻋﺘﻘﺎ ﺩﺍ‪.‬‬‫ﺑﻜﻠﻤﺔ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻭﻫﻢ ﻗﺴﻤﺎﻥ‪ :‬ﻗﺴﻢ ﻭﻓﻰ ﺑﻤﺎ ﻋﻠﻴﻪ ﷲ ‬ ‫ﻗﻮﻻ‬ ‫ﻭﻗﺴﻢ ﺧﺎﻥ ﻓﻲ ﺑﻌﺾ ﺫﻟﻚ؛ ﻓﺎﻷﻭﻟﻮﻥ ﻫﻢ ﺍﻟﻤﺆﻣﻨﻮﻥ‪ ،‬ﻭﺍﻵﺧﺮﻭﻥ ﻫﻢ ﺍﻟﻤﻨﺎﻓﻘﻮﻥ‬ ‫ﺟﻤﻴﻌﺎ ﺗﻨﻄﺒﻖ ﻋﻠﻴﻬﻢ ﺃﺣﻜﺎﻡ‬ ‫‬‫ﺃﻭ ﻛﻔﺎﺭ ﺍﻟﻨﻌﻤﺔ ﺃﻭ ﺍﻟﻔﺴﺎﻕ ﺃﻭ ﺍﻟﻌﺼﺎﺓ‪ ،‬ﻭﻫﺆﻻﺀ‬ ‫ﻭﺍﺣﺪﺓ ﻓﻲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﻳﺘﺴﺎﻭﻭﻥ ﻓﻲ ﺍﻟﺤﻘﻮﻕ ﻭﺍﻟﻮﺍﺟﺒﺎﺕ ﺍﻟﻠﻬﻢ ﺇﻻ ﺍﻻﺳﺘﻐﻔﺎﺭ‪ ،‬ﻓﺈﻧﻪ‬ ‫ﺣﻖ ﻟﻠﻤﻮﻓﻴﻦ ﻓﻘﻂ‪.‬‬ ‫ﺃﻣﺎ ﺍﻟﻤﺸﺮﻛﻮﻥ ﻓﻬﻢ ﻏﻴﺮ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﺳﻮﺍﺀ ﻋﺒﺪﻭﺍ ﺍﻷﺻﻨﺎﻡ‪ ،‬ﺃﻭ ﻋﺒﺪﻭﺍ‬ ‫ﺍﻟﻄﺒﻴﻌﺔ‪ ،‬ﺃﻭ ﻟﻢ ﻳﻌﺒﺪﻭﺍ ﺷﻴ ﺌﺎ‪ ،‬ﺃﻭ ﻛﺎﻧﻮﺍ ﺃﻫﻞ ﻛﺘﺎﺏ ﻓﺘﻤﺴﻜﻮﺍ ﺑﺪﻳﻨﻬﻢ‪ ،‬ﻭﻟﻢ ﻳﺆﻣﻨﻮﺍ‬ ‫ﺑﺎﻹﺳﻼﻡ‪ ،‬ﻭﻫﺆﻻﺀ ﻛﻠﻬﻢ ﺗﻨﻄﺒﻖ ﻋﻠﻴﻬﻢ ﺃﺣﻜﺎﻡ ﺍﻟﺸﺮﻙ‪ ،‬ﺍﻟﻠﻬﻢ ﺇﻻ ﺑﻌﺾ ﺍﻟﻤﺰﺍﻳﺎ‬ ‫ﺃﻭ ﺍﻻﺳﺘﺜﻨﺎﺀﺍﺕ ﺍﻟﺘﻲ ﺟﻌﻠﻬﺎ ﺍﷲ ﻷﻫﻞ ﺍﻟﻜﺘﺎﺏ‪ .‬ﻓﻤﻦ ﺧﺮﺝ ﻣﻦ ﺍﻹﻳﻤﺎﻥ ﺩﺧﻞ ﻓﻲ‬ ‫)‪ (١‬ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﺍﻟﻤﺸﺎﺭﻕ‪ ،‬ﺹ ‪.٥٠٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪454‬‬ ‫ﺍﻟﻜﻔﺮ ﻻ ﻣﺤﺎﻟﺔ‪ ،‬ﻭﻣﻦ ﺧﺮﺝ ﻣﻦ ﺍﻟﻜﻔﺮ ﺩﺧﻞ ﻓﻲ ﺍﻹﻳﻤﺎﻥ ﻻ ﻣﺤﺎﻟﺔ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪:‬‬ ‫﴿ ‪] ﴾ ; : 9 8 7 6 5‬ﺍﻟﺘﻐﺎﺑﻦ‪.[٢ :‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺃﻥ ﺍﻟﻜﻔﺮ ﺑﻨﻮﻋﻴﻪ‪ :‬ﻧﻔﺎﻕ ﻭﺷﺮﻙ ﻳﺨﻠﺪ ﺻﺎﺣﺒﻪ ﻓﻲ ﺍﻟﻨﺎﺭ ﺇﻥ‬ ‫‬‫ﻭﻳﻌﺘﻘﺪ‬ ‫ﺃﺑﺪﺍ‪ ،‬ﻭﺇﻣﺎ ﺷﻘﻲ ﺇﻟﻰ‬ ‫ﻟﻢ ﻳﺘﺐ‪ .‬ﻓﺎﻟﻨﺎﺱ ﻓﻲ ﺍﻵﺧﺮﺓ ﻓﺮﻳﻘﺎﻥ‪ :‬ﺇﻣﺎ ﺳﻌﻴﺪ ﺇﻟﻰ ﺍﻟﺠﻨﺔ ‬ ‫ﺃﺑﺪﺍ‪ ،‬ﻭﻻ ﺗﻮﺟﺪ ﻣﻨﺰﻟﺔ ﺛﺎﻟﺜﺔ؛ ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪﴾ ¯ ® ¬ ﴿ :‬‬ ‫‬‫ﺍﻟﻨﺎﺭ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻭﺟﻮﺩ ﻣﻨﺰﻟﺔ ﺑﻴﻦ ﺍﻹﻳﻤﺎﻥ ﻭﺍﻟﻜﻔﺮ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﻤﺂﻝ‬ ‫‬‫]ﻫﻮﺩ‪ .[١٠٥ :‬ﻭﻗﺪ ﻧﻔﻰ‬ ‫ﺍﻷﺧﺮﻭﻱ‪ ،‬ﻭﻣﺼﻴﺮ ﺍﻹﻧﺴﺎﻥ )ﺍﻟﺠﻨﺔ ﺃﻭ ﺍﻟﻨﺎﺭ(‪ ،‬ﻭﺃﺟﺎﺯﻭﻫﺎ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﺘﻌﺎﻣﻞ‬ ‫ﺍﻟﺪﻧﻴﻮﻱ‪ ،‬ﻓﻘﺎﻟﻮﺍ ﺑﻤﻨﺰﻟﺔ ﺍﻟﻨﻔﺎﻕ ﺑﻴﻦ ﺍﻹﻳﻤﺎﻥ ﻭﺍﻟﺸﺮﻙ)‪.(١‬‬ ‫ﻭﺍﻟﻤﻘﺼﻮﺩ ﺃﻥ ﻓﻲ ﺍﻵﺧﺮﺓ ﻻ ﺗﻮﺟﺪ ﺇﻻ ﻣﻨﺰﻟﺘﻴﻦ‪ :‬ﻣﻨﺰﻟﺔ ﺍﻟﺠﻨﺔ ﻭﻣﻨﺰﻟﺔ ﺍﻟﻨﺎﺭ‪،‬‬ ‫ﻭﻟﻴﺲ ﺑﻴﻨﻬﻤﺎ ﻣﻨﺰﻟﺔ ﺛﺎﻟﺜﺔ‪ .‬ﻭﻛﺎﻥ ﺍﻟﺨﻼﻑ ﺑﻴﻦ ﺍﻟﻔﺮﻕ ﺣﻮﻝ ﺍﻟﻤﻮﺣﺪ ﺍﻟﻌﺎﺻﻲ‪:‬‬ ‫ﻫﻞ ﻣﻨﺰﻟﺘﻪ ﻓﻲ ﺍﻟﻨﻬﺎﻳﺔ ﻫﻲ ﺍﻟﺠﻨﺔ ﺃﻡ ﺍﻟﻨﺎﺭ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺳﻴﻌﺎﻗﺐ ﻓﻲ ﺍﻟﻨﺎﺭ ﻫﻞ‬ ‫ﺧﺎﻟﺪﺍ ﻓﻴﻬﺎ ﺃﻡ ﻻ؟‬ ‫‬‫ﺳﻴﻜﻮﻥ‬ ‫ﺍﻹﺑﺎﺿﻴﺔﻣﺘﻔﻘﺎ ﻣﻌﻬﺎ ﻓﻲ ﺫﻟﻚ ﺍﻟﻤﻌﺘﺰﻟﺔ ﻭﺍﻟﺨﻮﺍﺭﺝﺇﻟﻰ ﺗﺄﺑﻴﺪ‬ ‫‬‫ﻭﺫﻫﺐ‬ ‫ﺍﻟﺨﻠﻮﺩ ﻟﺠﻤﻴﻊ ﺍﻟﻌﺎﺻﻴﻦ ﻣﻦ ﺍﻟﻤﺸﺮﻛﻴﻦ ﻭﺍﻟﻤﻮﺣﺪﻳﻦ‪.‬‬ ‫ﻭﺫﻫﺐ ﺁﺧﺮﻭﻥ ﺇﻟﻰ ﺍﻟﻌﻜﺲ ﻣﻦ ﻫﺬﺍ‪ ،‬ﻓﺎﺩﻋﻮﺍ ﺧﺮﻭﺝ ﺍﻟﺠﻤﻴﻊ‪ ،‬ﻭﺳﻮﻭﺍ ﻓﻲ‬ ‫ﻣﻮﺣﺪﺍﻭﺑﻴﻦ ﺍﻟﻤﻄﻴﻊ‪.‬‬ ‫‬‫ﻣﺸﺮﻛﺎ ﺃﻭ‬ ‫‬‫ﺍﻟﻤﺼﻴﺮ ﺇﻟﻰ ﺍﻟﺠﻨﺔ ﺑﻴﻦ ﺍﻟﻌﺎﺻﻴﻦ ‬ ‫ﻭﺫﻫﺐ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﻟﺸﻴﻌﺔ ﺇﻟﻰ ﺧﺮﻭﺝ ﻋﺼﺎﺓ ﺍﻟﻤﻮﺣﺪﻳﻦ ﻣﻦ ﺣﻜﻢ ﺍﻟﺘﺄﺑﻴﺪ‬ ‫ﻓﻲ ﺍﻟﺨﻠﻮﺩ ﺩﻭﻥ ﺃﻫﻞ ﺍﻟﺸﺮﻙ ﻭﺍﻟﺠﺤﻮﺩ‪.‬‬ ‫ﻭﻳﺤﺘﺞ ﻫﺆﻻﺀ ﻋﻠﻰ ﺭﺃﻳﻬﻢ ﺑﻮﺟﻮﻩ‪:‬‬ ‫ﺃﺣﺪﻫﺎ‪ :‬ﺇﻥ ﻏﺎﻳﺔ ﻣﺎ ﺃﺧﺒﺮ ﺑﻪ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻤﺒﻴﻦ ﻓﻲ ﻭﻋﻴﺪ ﻋﺼﺎﺓ ﺍﻟﻤﻮﺣﺪﻳﻦ‪،‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٩٠٨‬‬ ‫‬‫)‪ (١‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫‪455‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻣﻦ‪ :‬ﺃﺻﻞ ﺍﻟﻤﻨﺰﻟﺔ ﺑﻴﻦ ﺍﻟﻤﻨﺰﻟﺘﻴﻦ ﻭﺃﺻﻞ ﻻ ﻣﻨﺰﻟﺔ ﺑﻴﻦ ﺍﻟﻤﻨﺰﻟﺘﻴﻦ‬ ‫ﺃﻧﻬﻢ ﻓﻲ ﺍﻟﻨﺎﺭ ﺧﺎﻟﺪﻳﻦ‪ ،‬ﻭﺍﻟﺨﻠﻮﺩ ﻣﺎ ﻟﻢ ﺗﻀﻢ ﺇﻟﻴﻪ ﻛﻠﻤﺔ ﺍﻟﺘﺄﺑﻴﺪ‪ ،‬ﻗﺪ ﻳﻘﺘﻀﻲ‬ ‫ﻣﻌﻨﻰ ﺍﻟﺪﻭﺍﻡ ﻭﻟﻜﻦ ﻳﺮﺍﺩ ﺑﻪ ﺍﻟﻤﻜﺚ ﺍﻟﻄﻮﻳﻞ ﺍﻟﺬﻱ ﻳﻨﻘﻄﻊ ﻭﻳﺒﻴﺪ‪.‬‬ ‫ﻭﺛﺎﻧﻴﻬﺎ‪ :‬ﻣﺎ ﺫﻛﺮﻩ ﻋﻠﻤﺎﺀ ﺍﻟﺒﻴﺎﻥ ﻓﻲ ﺗﻔﺴﻴﺮ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ ﻓﻲ ﺍﻟﻜﻔﺎﺭ‪³ ² ﴿ :‬‬ ‫´ ‪] ﴾ ¶ µ‬ﺍﻟﺒﻘﺮﺓ‪ ،[١٦٧ :‬ﺃﻱ‪ :‬ﻫﻢ ﺍﻟﻤﺨﺘﺼﻮﻥ ﺑﻨﻔﻲ ﺍﻟﺨﺮﻭﺝ ﻣﻨﻬﺎ‪ ،‬ﻭﻟﻴﺲ‬ ‫ﺫﻟﻚ ﻟﻌﺼﺎﺓ ﺃﻫﻞ ﺍﻹﻗﺮﺍﺭ‪.‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻓﻲ ﻫﺬﺍ ﺍﻷﻣﺮ‪ :‬ﺃﻣﺎ ﺍﻟﺤﻜﻢ ﺍﻟﺪﻧﻴﻮﻱ ﻓﻬﻮ ﺃﻥ ﻳﺸﻬﺪ ﺷﻬﺎﺩﺓ‬ ‫‬‫ﻭﻣﻮﻗﻒ‬ ‫ﺍﻟﺤﻖ ﺑﻠﺴﺎﻧﻪ‪ ،‬ﻭﻟﻜﻦ ﻟﻢ ﻳﺼﺪﻕ ﺑﻘﻠﺒﻪ‪ ،‬ﻓﻼ ﺷﻚ ﻓﻲ ﻫﺬﺍ ﺃﻧﻪ ﻓﻲ ﺍﻵﺧﺮﺓ ﻣﻦ‬ ‫ﺍﻟﻤﺸﺮﻛﻴﻦ‪ ،‬ﻣﺨﻠﺪ ﻓﻲ ﺍﻟﻨﺎﺭ‪ .‬ﻭﺃﻧﻪ ﻓﻲ ﺣﻜﻢ ﺍﻟﺪﻧﻴﺎ ﻣﻮﺣﺪ ﺑﻈﺎﻫﺮ ﺣﺎﻟﻪ‪ ،‬ﻷﻥ ﻗﻠﺒﻪ‬ ‫ﻻ ﻳﻄﻠﻊ ﻋﻠﻴﻪ‪ .‬ﻭﻳﻈﻦ ﺑﻪ ﺃﻥ ﻣﺎ ﻗﺎﻟﻪ ﺇﻻ ﺑﻠﺴﺎﻧﻪ ﺃﻻ ﻭﻫﻮ ﻣﺼﺪﻕ ﺑﻪ ﻓﻲ ﻗﻠﺒﻪ)‪.(١‬‬ ‫ﻭﺛﺎﻟﺜﻬﺎ‪ :‬ﻏﻔﺮﺍﻥ ﻣﺎ ﺩﻭﻥ ﺍﻟﺸﺮﻙ ﻣﻦ ﺍﻷﻭﺯﺍﺭ ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪| { z y ﴿ :‬‬ ‫} ~ ﴾ ]ﺍﻟﻨﺴﺎﺀ‪.[٤٨ :‬‬ ‫ﻭﺭﺍﺑﻌﻬﺎ‪ :‬ﺗﻌﺬﻳﺒﻬﻢ ﺑﻘﺪﺭ ﺃﻋﻤﺎﻟﻬﻢ ﺍﻟﺴﻴﺌﺔ‪ ،‬ﺛﻢ ﻳﺨﺮﺟﻮﻥ ﺇﻟﻰ ﺍﻟﺠﻨﺔ ﺑﺎﻟﺠﺰﺍﺀ‬ ‫❁‬‫ﺑﺄﻋﻤﺎﻟﻬﻢ ﺍﻟﺤﺴﻨﺔ ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪\ [ Z Y X W﴿ :‬‬ ‫^ _ ` ‪] ﴾ c b a‬ﺍﻟﺰﻟﺰﻟﺔ‪.[٨ ،٧ :‬‬ ‫ﻭﺧﺎﻣﺴﻬﺎ‪ :‬ﺣﺪﻳﺚ ﺍﻟﺸﻔﺎﻋﺔ ﻭﻗﻮﻟﻪ ﮊ ‪» :‬ﺷﻔﺎﻋﺘﻲ ﻷﻫﻞ ﺍﻟﻜﺒﺎﺭ ﻣﻦ ﺃﻣﺘﻲ«)‪.(٢‬‬ ‫ﻭﻳﺮﺩ ﺍﻹﻣﺎﻡ ﺍﻟﺨﻠﻴﻠﻲ ﻋﻠﻰ ﺗﻠﻚ ﺍﻟﻮﺟﻮﻩ ﻭﻳﻔﻨﺪﻫﺎ‪ ،‬ﻟﻴﺜﺒﺖ ﺃﻧﻪ ﻻ ﺗﻮﺟﺪ ﻣﻨﺰﻟﺔ‬ ‫ﺑﻴﻦ ﺍﻟﺠﻨﺔ ﻭﺍﻟﻨﺎﺭ‪ ،‬ﻭﺃﻥ ﺍﻟﺠﻨﺔ ﻭﻗﻒ ﻓﻘﻂ ﻋﻠﻰ ﺍﻟﻤﻮﺣﺪ ﺍﻟﻤﻮﻓﻲ‪ ،‬ﻭﻟﻴﺴﺖ ﻷﻫﻞ‬ ‫ﺍﻟﺸﺮﻙ ﺃﻭ ﻟﻠﻌﺼﺎﺓ ﻣﻦ ﺍﻟﻤﻮﺣﺪﻳﻦ‪ .‬ﻓﻴﺮﺩ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻷﻭﻝ ﻗﺎﺋﻼ‪ :‬ﺇﻥ ﺍﻟﺨﻠﻮﺩ ﻣﻮﺿﻮﻉ‬ ‫ﻓﻲ »ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ« ﻟﻤﻌﻨﻰ ﺍﻟﺪﻭﺍﻡ ﺍﻟﻤﺴﺘﻤﺮ ﺍﻟﺬﻱ ﻟﻴﺲ ﻟﻪ ﺍﻧﺼﺮﺍﻡ‪ .‬ﻭﻗﺪ ﺍﺗﻔﻖ‬ ‫ﺍﻟﻤﺨﺘﻠﻔﻮﻥ ﻓﻲ ﺍﻟﺨﻠﻮﺩ ﻋﻠﻰ ﺃﻥ ﺍﻟﺘﺄﺑﻴﺪ ﻻ ﻳﻨﻘﻄﻊ ﻭﻻ ﻳﺒﻴﺪ‪ ،‬ﻭﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ ﻟﻨﺒﻴﻪ‬ ‫)‪ (١‬ﺍﻟﺨﻠﻴﻠﻲ‪ :‬ﺗﻤﻬﻴﺪ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.١٥٠ :١٤٥‬‬ ‫)‪ (٢‬ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪456‬‬ ‫ﺍﻟﻤﺨﺘﺎﺭ ﻓﻲ ﺍﻟﻤﻨﺎﻓﻘﻴﻦ‪﴿ :‬ﮯ ¡ ‪﴾ ª © ¨ § ¦ ¥ ¤ £ ¢‬‬ ‫]ﺍﻟﺘﻮﺑﺔ‪ ،[٨٤ :‬ﺃﻱ‪ :‬ﻻ ﺗﺼ ‪‬ﻞ ﻋﻠﻰ ﺃﺣﺪ ﻣﻨﻬﻢ ﻣﺎﺕ ﻣﺎ ﺩﻣﺖ ﺣ ‪‬ﻴﺎ؛ ﻷﻧﻪ ﻣﺎﺕ ﻋﻠﻰ ﻛﻔﺮﻩ)‪.(١‬‬ ‫ﺇﻥ ﺍﻹﻳﻤﺎﻥ ﻭﺍﻟﻜﻔﺮ)‪ (٢‬ﺿﺪﺍﻥ ﻻ ﻳﺠﺘﻤﻌﺎﻥ‪ .‬ﻛﺎﻟﺤﺮﻛﺔ ﻭﺍﻟﺴﻜﻮﻥ‪ ،‬ﻭﺍﻟﺤﻴﺎﺓ‬ ‫ﻭﻛﺎﻓﺮﺍ ﻓﻲ ﻭﻗﺖ ﻭﺍﺣﺪ‪ ،‬ﻓﻬﻮ ﺇﻣﺎ ﻣﺆﻣﻦ ﺃﻭ‬ ‫‬‫ﻭﺍﻟﻤﻮﺕ‪ ،‬ﻓﻼ ﻳﻌﻘﻞ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻌﺒﺪ ﻣﺆﻣ ﻨﺎ‬ ‫ﻛﺎﻓﺮ‪ ،‬ﻭﻻ ﻣﻨﺰﻟﺔ ﺑﻴﻦ ﺍﻟﻜﻔﺮ ﻭﺍﻹﻳﻤﺎﻥ‪ .‬ﻛﻤﺎ ﺃﻧﻪ ﻻ ﺗﻮﺟﺪ ﻣﻨﺰﻟﺔ ﺑﻴﻦ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﺸﺮﻙ‪.‬‬ ‫ﻣﺸﺮﻛﺎ‪ .‬ﺇﻥ ﻭﺣﺪ ﻭﻋﺼﻰ ﻓﻬﻮ‬ ‫‬‫ﻣﻮﺣﺪﺍ ﻭﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ‬ ‫‬‫ﻓﺈﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻌﺒﺪ‬ ‫ﻣﻮﺣﺪ ﻻ ﻣﺸﺮﻙ‪ .‬ﻛﺎﻓﺮ ﻻ ﻣﺆﻣﻦ‪ ،‬ﻭﻟﻴﺴﺖ ﻟﻪ ﺣﺎﻟﺔ ﺛﺎﻟﺜﺔ ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪6 5﴿ :‬‬ ‫‪] ﴾ ; : 9 8 7‬ﺍﻟﺘﻐﺎﺑﻦ‪ ،[٢ :‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪Ê É È ﴿ :‬‬ ‫‪] ﴾ Ë‬ﺍﻹﻧﺴﺎﻥ‪ ،[٣ :‬ﻭﻗﻮﻟﻪ ﻋﻦ ﺳﻠﻴﻤﺎﻥ ‪] ﴾ x w v u ﴿ : ‰‬ﺍﻟﻨﻤﻞ‪،[٤٠ :‬‬ ‫ﻭﻗﺎﻝ‪] ﴾¯ ® ¬ ﴿ :‬ﻫﻮﺩ‪ ،[١٠٥ :‬ﻭﻗﻮﻟﻪ‪﴾ « ª © ¨ §﴿ :‬‬ ‫]ﺁﻝ ﻋﻤﺮﺍﻥ‪ ،[١٠٦ :‬ﻓﺄﻣﺎ ﺍﻟﺬﻳﻦ ﺍﺳﻮﺩﺕ ﻭﺟﻮﻫﻬﻢ ﻓﻬﻢ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﺑﻌﺪ ﺇﻳﻤﺎﻧﻬﻢ‪،‬‬ ‫ﻓﺬﺍﻗﻮﺍ ﺍﻟﻌﺬﺍﺏ ﺑﻤﺎ ﻳﻜﻔﺮﻭﻥ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺬﻳﻦ ﺍﺑﻴﻀﺖ ﻭﺟﻮﻫﻬﻢ ﻓﻔﻲ ﺭﺣﻤﺔ ﺍﷲ‪ ،‬ﻭﻫﻢ‬ ‫ﻓﻲ ﺍﻟﺠﻨﺔ ﺧﺎﻟﺪﻭﻥ‪.‬‬ ‫ﻭﻓﻲ ﻟﻐﺔ ﺍﻟﻌﺮﺏ ﺃﻥ ﻣﻦ ﺿﻴﻊ ﺷﻜﺮ ﻧﻌﻤﺔ ﺍﷲ ﻓﻘﺪ ﻛﻔﺮ ﻧﻌﻤﺘﻪ‪ ،‬ﻭﻧﻘﻀﺖ ﺫﻟﻚ‬ ‫ﺍﻟﻤﻌﺘﺰﻟﺔ ﻭﻣﻦ ﻗﺎﻝ ﺑﻘﻮﻟﻬﻢ ﺇﻥ ﺃﻫﻞ ﺍﻟﻜﺒﺎﺋﺮ ﻟﻴﺴﻮﺍ ﺑﻤﺆﻣﻨﻴﻦ ﻭﻻ ﻛﺎﻓﺮﻳﻦ‪ ،‬ﻭﺃﻧﻬﻢ‬ ‫ﻓﺎﺳﻘﻮﻥ ﻓﻲ ﺍﻟﻨﺎﺭ ﻣﺨﻠﺪﻭﻥ‪ ،‬ﻭﻣﺜﻞ ﻫﺬﺍ ﻛﺜﻴﺮ‪.‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺃﻥ ﻣﻦ ﻟﻴﺲ ﺑﻤﺆﻣﻦ ﻓﻬﻮ ﻛﺎﻓﺮ‪ ،‬ﻭﺃﻥ ﺍﻟﻜﻔﺮ ﺿﺪ‬ ‫‬‫ﺃﻣﺎ ﺍﻟﺬﻱ ﻋﻠﻴﻪ‬ ‫ﺍﻹﻳﻤﺎﻥ ﻛﺎﻟﺤﻴﺎﺓ ﻭﺍﻟﻤﻮﺕ‪ ،‬ﻭﻻ ﻳﺨﺮﺝ ﻣﻦ ﺃﺣﺪﻫﻤﺎ ﺇﻻ ﺩﺧﻞ ﻣﻦ ﺍﻵﺧﺮ‪ ،‬ﻭﻟﻮ‬ ‫ﺟﺎﺯ ﺃﻥ ﻳﺨﺮﺝ ﻓﻲ ﺍﻟﻜﻔﺮ ﻭﻟﻢ ﻳﺪﺧﻞ ﺍﻹﻳﻤﺎﻥ ﻟﺠﺎﺯ ﺃﻥ ﻳﺨﺮﺝ ﻣﻦ ﺍﻟﺜﻮﺍﺏ ﻭﺍﻟﺠﻨﺔ‬ ‫ﻭﻻ ﻳﺪﺧﻞ ﺍﻟﻨﺎﺭ‪.‬‬ ‫)‪ (١‬ﺍﻟﺨﻠﻴﻠﻲ‪ :‬ﺗﻤﻬﻴﺪ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.١٥١‬‬ ‫)‪ (٢‬ﺍﻟﻜﻔﺮ ﻫﻨﺎ ﻛﻔﺮ ﻧﻌﻤﺔ ﻻ ﻛﻔﺮ ﺟﺤﻮﺩ ﻭﺷﺮﻙ‪ .‬ﻭﻫﺬﺍ ﻣﺼﻄﻠﺢ ﺇﺑﺎﺿﻲ ﺧﺎﺹ‪.‬‬ ‫‪457‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻣﻦ‪ :‬ﺃﺻﻞ ﺍﻟﻤﻨﺰﻟﺔ ﺑﻴﻦ ﺍﻟﻤﻨﺰﻟﺘﻴﻦ ﻭﺃﺻﻞ ﻻ ﻣﻨﺰﻟﺔ ﺑﻴﻦ ﺍﻟﻤﻨﺰﻟﺘﻴﻦ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻋﻠﻰ ﻏﻴﺮ ﻣﺬﻫﺐ ﺍﻟﻤﻌﺘﺰﻟﺔ ﺣﻴﻦ ﺟﻌﻠﻮﺍ ﺍﻟﻔﺴﻖ‬ ‫‬‫ﻫﺬﺍ ﻣﺎ ﺃﺟﻤﻊ ﻋﻠﻴﻪ‬ ‫ﻣﻨﺰﻟﺔ ﺑﻴﻦ ﺍﻹﻳﻤﺎﻥ ﻭﺍﻟﻜﻔﺮ‪ ،‬ﻓﻘﺎﻟﻮﺍ‪» :‬ﺇﻧﻪ ﻛﺎﻷﺑﻠﻖ ﻻ ﻳﺴﻤﻰ ﻟﻤﺎ ﺑﻪ ﻣﻦ ﺍﻟﺴﻮﺍﺩ ﺃﺑﻴﺾ‪،‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺑﺎﻟﻘﻮﻝ ﺑﺄﻥ ﻻ ﻣﻨﺰﻟﺔ‬ ‫‬‫ﻭﻻ ﻳﺴﻤﻰ ﻟﻤﺎ ﺑﻪ ﻣﻦ ﺍﻟﺒﻴﺎﺽ ﺃﺳﻮﺩ«)‪ .(١‬ﻭﺑﻬﺬﺍ ﺗﻨﻔﺮﺩ‬ ‫ﺑﻴﻦ ﺍﻟﻤﻨﺰﻟﺘﻴﻦ ﺧﻼﻓﺎ ﻟﻸﺷﺎﻋﺮﺓ‪ .‬ﻓﺄﺻﻞ ﺍﻟﺨﻼﻑ ﺇ ﺫﺍ ﺣﻮﻝ ﻣﺼﻴﺮ ﺻﺎﺣﺐ ﺍﻟﻜﺒﻴﺮﺓ‪.‬‬ ‫ﻓﻘﺎﻟﺖ ﺍﻷﺷﻌﺮﻳﺔ‪ :‬ﺇﻧﻪ ﻣﺆﻣﻦ ﺑﺘﻮﺣﻴﺪﻩ ﻟﻜﻨﻪ ﻓﺎﺳﻖ ﺑﻜﺒﻴﺮﺗﻪ‪ ،‬ﺇﺫ ﺇﻧﻪ ﻣﺆﻣﻦ ﻓﺜﻮﺍﺑﻪ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪.‬‬ ‫‬‫ﺍﻟﺠﻨﺔ‪ ،‬ﻭﻟﻮ ﻋﺼﻰ‪ ،‬ﺃﻱ‪ :‬ﺃﻧﻪ ﻻ ﻳﺨﻠﺪ ﻓﻲ ﺍﻟﻨﺎﺭ ﻭﻫﻮ ﻣﺎ ﻟﻢ ﺗﻮﺍﻓﻖ ﻋﻠﻴﻪ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻫﻮ ﺍﻟﺬﻱ ﻳﺪﺧﻞ ﺍﻟﻨﺎﺭ ﻓﻘﻂ؟ ﺑﺎﻟﻄﺒﻊ‬ ‫‬‫ﻭﻟﻜﻦ ﻫﻞ ﻣﺮﺗﻜﺐ ﺍﻟﻜﺒﻴﺮﺓ ﻋﻨﺪ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺗﺮﻯ ﺃﻥ ﻛﻞ ﻣﻦ ﻓﻌﻞ ﺍﻟﺼﻐﺎﺋﺮ ﻭﺃﺻﺮ ﻋﻠﻴﻬﺎ ﻭﻟﻢ ﻳﺘﺐ ﻋﻨﻬﺎ‬ ‫‬‫ﻻ؛ ﻷﻥ‬ ‫ﺃﻳﻀﺎ ﻳﺨ ﻠﺪ ﻓﻲ ﺍﻟﻨﺎﺭ‪ .‬ﺃﻣﺎ ﺇﺫﺍ ﻓﻌﻞ ﺍﻟﺬﻧﻮﺏ‪ ،‬ﻭﺗﺎﺏ ﻭﻧﺪﻡ‪ ،‬ﻓﺈﻥ‬ ‫ﻭﺗﻤﺎﺩﻯ ﻓﻴﻬﺎ ﻫﻮ ‬ ‫ﺍﻟﺤﺴﻨﺎﺕ ﻳﺬﻫﺒﻦ ﺍﻟﺴﻴﺌﺎﺕ‪ ،‬ﻭﺗﺤﺒﻂ ﺣﺴﻨﺎﺗﻪ ﺫﻧﻮﺑﻪ‪ ،‬ﺇﻥ ﺗﺎﺏ ﻋﻨﻬﺎ ﻗﺒﻞ ﺍﻟﻤﻮﺕ‪.‬‬ ‫‬ ‫وا‪e‬ﻼ‪3‬‬ ‫‪ ٢٧٧‬اﻹ*ار ‪L‬‬ ‫ﺍﻹﺻﺮﺍﺭ ﻟﻐﺔ‪ :‬ﺃﺻﺮﺭﺕ ﻋﻠﻰ ﺍﻟﺸﻲﺀ ﺇﺫﺍ ﺃﻗﻤﺖ ﻭﺩﻣﺖ ﻋﻠﻴﻪ‪ ،‬ﻭﻣﻨﻪ ﻗﻮﻟﻪ‬ ‫ﺗﻌﺎﻟﻰ‪] ﴾ S R Q P O N M ﴿ :‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[١٣٥ :‬ﻭﺃﺻﺮ ﻋﻠﻰ‬ ‫ﺇﺻﺮﺍﺭﺍ ﺇﺫﺍ ﻟﺰﻣﻪ ﻭﺩﺍﻭﻣﻪ ﻭﺛﺒﺖ ﻋﻠﻴﻪ‪ .‬ﻭﺃﻛﺜﺮ ﻣﺎ ﻳﺴﺘﻌﻤﻞ ﻓﻲ‬ ‫‬‫ﺍﻟﺸﻲﺀ ﻳﺼﺮ ﻋﻠﻴﻪ‬ ‫ﺍﻟﺸﺮ ﻭﺍﻟﺬﻧﻮﺏ‪ .‬ﺃﻣﺎ ﻣﻦ ﺍﺗﺒﻊ ﺍﻟﺬﻧﺐ ﺑﺎﺳﺘﻐﻔﺎﺭ ﻓﻠﻴﺲ ﺑﻤﺼﺮ ﻋﻠﻴﻪ ﻭﺇﻥ ﺗﻜﺮﺭ ﻣﻨﻪ‪.‬‬ ‫ﻭ ﺫﻛﺮ ﻓﻲ ﺍﻟﺤﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ‪» :‬ﻣﺎ ﺃﺻﺮ ﻣﻦ ﺍﺳﺘﻐﻔﺮ«)‪.(٢‬‬ ‫ﺻﻐﻴﺮﺍ‪ ،‬ﻭﻋﺪﻡ ﺍﻹﻗﻼﻉ‬ ‫‬‫ﻛﺒﻴﺮﺍ ﺃﻭ‬ ‫ﺍﺻﻄﻼﺣﺎ‪ :‬ﺍﻹﻗﺎﻣﺔ ﻋﻠﻰ ﺍﻟﺬﻧﺐ‪ ،‬‬ ‫‬‫ﻭﺍﻹﺻﺮﺍﺭ‬ ‫ﻋﻨﻪ‪ ،‬ﻭﻋﺪﻡ ﺍﻟﺘﻮﺑﺔ ﻣﻨﻪ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺍﻟﻜﺒﺎﺋﺮ‪ .‬ﺇﻥ ﺍﻹﺻﺮﺍﺭ ﻋﻠﻰ ﺍﻟﺬﻧﻮﺏ ﻳﺴﻮﺩ‬ ‫ﺍﻟﻘﻠﻮﺏ‪ ،‬ﻭﻳﻠﻘﻴﻬﺎ ﻓﻲ ﻇﻠﻤﻬﺎ‪ ،‬ﻭﺭﺑﻤﺎ ﺗﻘﻮﺩ ﺻﺎﺣﺒﻬﺎ ﺇﻟﻰ ﺍﻟﻜﻔﺮ ﻭﺍﻟﻘﺴﺎﻭﺓ‬ ‫ﺍﻟﻤﺼﺮ ﻋﻠﻰ‬ ‫ﻭﺍﻟﻌﺼﻴﺎﻥ‪ ،‬ﻭﺭﺑﻤﺎ ﻗﺎﺩ ﺍﻟﺬﻧﺐ ﺇﻟﻰ ﺫﻧﺐ ﺃﻋﻈﻢ ﻣﻨﻪ‪ ،‬ﻭﻻ ﻳﻄﻤﻊ ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺑﻴﻦ ﺍﻟﻔﺮﻕ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻣﻜﺘﺒﺔ ﻭﻫﺒﺔ‪ ،‬ﻁ ‪ ،١‬ﺍﻟﻘﺎﻫﺮﺓ‪١٩٧٦ ،‬ﻡ‪ ،‬ﺹ ‪.٣١٥‬‬ ‫‬‫)‪ (١‬ﻋﻠﻲ ﻳﺤﻴﻰ ﻣﻌﻤﺮ‪:‬‬ ‫)‪ (٢‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﺭﻗﻢ )‪ ،(٣٥٥٩‬ﻛﺘﺎﺏ ﺍﻟﺪﻋﻮﺍﺕ‪ ،‬ﺑﺎﺏ )‪ .٥٥٨/٥ ،(١٠٧‬ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ‪.٢١٩ ،١٦٥/٢ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪458‬‬ ‫ﺍﻟﻤﻌﺼﻴﺔ ﺍﻟﻘﺮﻳﺐ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﺑﻘﺮﺏ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﺍﻟﻮﺻﻮﻝ ﺇﻟﻰ ﺭﺿﺎﻩ ﺇﻻ ﺑﺘﻮﺑﺔ‬ ‫ﻭﻧﺪﻡ ﻭﺇﺧﻼﺹ ﻭﻋﻤﻞ)‪.(١‬‬ ‫ﻭﻳﺮﻯ ﺍﻟﻘﻄﺐ ﺃﻃﻔﻴﺶ ﺃﻥ ﺍﻹﺻﺮﺍﺭ ﻋﻠﻰ ﻭﺟﻮﻩ‪ ،‬ﺍﻷﻭﻝ‪ :‬ﺍﻹﻗﺎﻣﺔ ﻋﻠﻰ ﻓﻌﻞ‬ ‫ﺍﻟﺬﻧﺐ‪ .‬ﺍﻟﺜﺎﻧﻲ‪ :‬ﺍﻹﻋﺮﺍﺽ ﻋﻦ ﺍﻟﺘﻮﺑﺔ‪ .‬ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻋﺘﻘﺎﺩ ﺍﻟﻌﻮﺩ ﺇﻟﻴﻪ‪ .‬ﺍﻟﺮﺍﺑﻊ‪ :‬ﺃﻥ‬ ‫ﻳﻌﺘﻘﺪ ﺃﻥ ﻻ ﻳﺘﻮﺏ)‪.(٢‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻓﻲ ﺗﺤﺪﻳﺪ ﻣﺪﻟﻮﻝ ﺍﻹﺻﺮﺍﺭ ﻋﻠﻰ ﺍﻟﺼﻐﻴﺮﺓ ﺑﻴﻦ ﻣﻀﻴﻖ‬ ‫‬‫ﻭﻗﺪ ﺍﺧﺘﻠﻒ‬ ‫ﻭﻣﻮﺳﻊ‪.‬‬ ‫ﺃﻣﺎ ﺍﻟﻤﻀﻴﻘﻮﻥ ﻓﺈﻧﻬﻢ ﻳﺮﻭﻥ ﺃﻥ ﺍﻹﺻﺮﺍﺭ ﻫﻮ ﺗﺄﺧﻴﺮ ﺍﻟﺘﻮﺑﺔ ﺍﻟﻔﻮﺭﻳﺔ ﻣﻦ‬ ‫ﺍﻟﻤﻌﺼﻴﺔ ﻋﻨﺪ ﺍﺭﺗﻜﺎﺑﻬﺎ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻤﻮﺳﻌﻮﻥ ﻓﻌﻨﺪﻫﻢ ﺍﻹﺻﺮﺍﺭ ﻫﻮ ﺍﻋﺘﻘﺎﺩ ﺗﺮﻙ‬ ‫ﺍﻟﺘﻮﺑﺔ‪ ،‬ﻭﺍﻟﻌﺰﻡ ﻋﻠﻰ ﻣﻌﺎﻭﺩﺓ ﺍﻟﺬﻧﺐ‪ ،‬ﻭﻋﺪﻡ ﺍﻟﻨﺪﻡ‪.‬‬ ‫ﺼﺮﺍ‪ ،‬ﻣﻨﻬﺎ‪:‬‬ ‫ﻭﻗﺪ ﻭﺿﻊ ﺍﻟﻤﻮﺳﻌﻮﻥ ﻋﺪﺓ ﺷﺮﻭﻁ ﺇﺫﺍ ﺗﺤﻘﻘﺖ ﻓﻲ ﺍﻟﻤﺬﻧﺐ ﻛﺎﻥ ﻣ ‪‬‬ ‫ﻋﻤﺪﺍ‪.‬‬ ‫ﺇﺗﻴﺎﻥ ﺍﻟﺬﻧﺐ ‬‫‬ ‫ﺍﻟﺘﻤﺎﺩﻱ ﻓﻲ ﺍﻟﺬﻧﺐ ﻭﺍﻹﻗﺎﻣﺔ ﻋﻠﻴﻪ‪.‬‬‫‬ ‫ﺍﻋﺘﻘﺎﺩ ﺍﻟﻤﻌﺎﻭﺩﺓ ﻟﻠﺬﻧﺐ‪.‬‬‫‬ ‫ﺍﻻﺳﺘﺨﻔﺎﻑ ﺑﻨﻬﻲ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﺍﺳﺘﺼﻐﺎﺭ ﺍﻟﻤﻌﺼﻴﺔ‪ ،‬ﻭﺍﻟﺘﻬﺎﻭﻥ ﺑﺎﻟﻌﻘﻮﺑﺎﺕ‪.‬‬‫‬ ‫ﻣﻌﺎﻧﺪﺓ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﺍﻟﺘﻤﺎﺩﻱ ﻋﻠﻰ ﻋﺼﻴﺎﻧﻪ‪.‬‬‫‬ ‫ﻋﺪﻡ ﺍﻟﻨﺪﻡ ﻭﺍﻟﺴﻜﻮﺕ ﻋﻦ ﺍﻟﺘﻮﺑﺔ‪ ،‬ﻭﺍﻹﻋﺮﺍﺽ ﻋﻨﻬﺎ‪ ،‬ﻭﻋﺪﻡ ﺍﻟﺮﻏﺒﺔ ﻓﻴﻬﺎ‪.‬‬‫‬ ‫ﺃﻥ ﻳﺴﺘﺘﺎﺏ ﻭﻳﺼﺮﺡ ﺑﻘﻮﻟﻪ‪ :‬ﻻ ﺃﺗﻮﺏ‪.‬‬‫‬ ‫ﺍﻟﻤﻮﺕ ﻗﺒﻞ ﺍﻟﺘﻮﺑﺔ)‪.(٣‬‬‫‬ ‫)‪ (١‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٦٨٢‬‬ ‫)‪ (٢‬ﺃﻃﻔﻴﺶ‪ :‬ﺍﻟﺬﻫﺐ ﺍﻟﺨﺎﻟﺺ‪ ،‬ﺹ ‪.٣٣‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٥٥٢‬‬ ‫‬‫)‪ (٣‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫‪459‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻣﻦ‪ :‬ﺃﺻﻞ ﺍﻟﻤﻨﺰﻟﺔ ﺑﻴﻦ ﺍﻟﻤﻨﺰﻟﺘﻴﻦ ﻭﺃﺻﻞ ﻻ ﻣﻨﺰﻟﺔ ﺑﻴﻦ ﺍﻟﻤﻨﺰﻟﺘﻴﻦ‬ ‫‪ ٢٧٨‬ا *ق ‪ 8‬ا '=* وا '‪'F‬دي‬ ‫ﺼﺮ ﻋﻠﻰ ﺍﻟﺬﻧﺐ ﺍﻟﻤﺘﻤﺎﺩﻱ‪ .‬ﻭﺍﻟﺘﻤﺎﺩﻱ‪ :‬ﻫﻮ ﺇﻗﺎﻣﺔ ﺍﻟﻌﺒﺪ ﻋﻠﻰ ﺍﻟﺬﻧﺐ‪،‬‬ ‫ﺍﻟﻤ ‬ ‫ﻳﺴﻤﻰ ‬ ‫ﻭﻫﻮ ﻳﻨﻮﻱ ﺍﻟﺘﻮﺑﺔ ﻓﻲ ﻭﻗﺖ ﻣﺎ‪ ،‬ﻓﻬﺬﺍ ﺗﺮﺟﻰ ﻟﻪ ﺍﻟﻨﺠﺎﺓ ﻣﻦ ﺍﻟﻨﺎﺭ ﻓﻲ ﻗﻮﻝ‪ ،‬ﻣﺎ ﻟﻢ‬ ‫‬ ‫ﻳﺄﺕ ﻛﺒﻴﺮﺓ‪ .‬ﻭﻗﻴﻞ‪ :‬ﻫﻮ ﻛﻞ ﻏﺎﻓﻞ ﻋﺼﻰ ﺍﷲ ﺭﺑﻪ‪ ،‬ﻭﻟﻢ ﻳﺒﺎﺩﺭ ﺇﻟﻰ ﺍﻟﺘﻮﺑﺔ ﺍﻟﻨﺼﻮﺡ‪.‬‬ ‫ﺼﺮ ﻳﻌﺘﻘﺪ ﺗﺮﻙ ﺍﻟﺘﻮﺑﺔ‪ ،‬ﻭﻳﻌﺰﻡ ﻋﻠﻰ‬ ‫ﺍﻟﻤ ‬‫ﺼﺮ ﻭﺍﻟﻤﺘﻤﺎﺩﻱ ﺃﻥ ‬ ‫ﺍﻟﻤ ‬ ‫ﻭﺍﻟﻔﺮﻕ ﺑﻴﻦ ‬ ‫ﻣﻌﺎﻭﺩﺓ ﺍﻟﺬﻧﺐ‪ ،‬ﺃﻣﺎ ﺍﻟﻤﺘﻤﺎﺩﻱ ﻓﻴﻨﻮﻱ ﺍﻟﺘﻮﺑﺔ ﻣﻦ ﺫﻧﺒﻪ ﻓﻲ ﻭﻗﺖ ﻣﺎ‪ .‬ﻓﺎﻟﺘﻤﺎﺩﻱ‬ ‫ﺿﻴﻘﻮﺍ‬‫ﺷﺮﻁ ﻣﻦ ﺷﺮﻭﻁ ﺣﺼﻮﻝ ﺍﻹﺻﺮﺍﺭ‪ ،‬ﻭﻟﻴﺲ ﻛﻞ ﺗﻤﺎﺩ ‬ ‫ﺇﺻﺮﺍﺭﺍ‪ .‬ﻟﻜﻦ ﺍﻟﺬﻳﻦ ‬ ‫‬ ‫ﺼﺮ ﻳﺘﻔﻘﺎﻥ ﻓﻲ ﺍﻟﻤﻌﻨﻰ‪ ،‬ﻭﻫﻮ ﺗﺄﺧﻴﺮ‬‫ﻭﺍﻟﻤ ‬ ‫ﻣﻦ ﻣﻔﻬﻮﻡ ﺍﻹﺻﺮﺍﺭ ﻳﺮﻭﻥ ﺃﻥ ﺍﻟﻤﺘﻤﺎﺩﻱ ‬ ‫ﺍﻟﺘﻮﺑﺔ ﺍﻟﻔﻮﺭﻳﺔ‪ ،‬ﻣﻦ ﺍﻟﺬﻧﺐ ﺍﻟﺼﻐﻴﺮ)‪.(١‬‬ ‫ﻭﺍﻟﻤﺼﺮ ﻗﺎﺋﻼ‪ :‬ﺇﻥ ﺍﻟﻤﺘﻤﺎﺩﻱ ﻟﻢ ﻳﻌﺘﻘﺪ ﺃﻥ‬ ‫ﻭﻳﻔﺮﻕ ﺍﻟﺠﻴﻄﺎﻟﻲ ﺑﻴﻦ ﺍﻟﻤﺘﻤﺎﺩﻱ ‬ ‫‪‬‬ ‫ﻭﺍﻟﻤﺼﺮ ﻫﻮ ﺍﻟﺬﻱ ﻋﺰﻡ‬ ‫ﻳﻮﻣﺎ ﻣﺎ‪ ،‬‬ ‫ﻳﻠﻘﻰ ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﻠﻰ ﻏﻴﺮ ﺗﻮﺑﺔ‪ ،‬ﻭﻟﻜﻨﻪ ﻳﺮﺟﻮﻫﺎ ‬ ‫ﺃﻥ ﻳﻠﻘﻰ ﺍﷲ ﺗﻌﺎﻟﻰ ﺑﻐﻴﺮ ﺗﻮﺑﺔ‪ ،‬ﻭﻛﻼﻫﻤﺎ ﻋﻨﺪ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻫﺎﻟﻜﺎﻥ)‪.(٢‬‬ ‫ﻭﻋﺮﺽ ﺍﻟﻘﻄﺐ ﺃﻃﻔﻴﺶ ﻫﺬﻩ ﺍﻟﻔﻜﺮﺓ ﻓﻲ ﻛﺘﺎﺑﻪ »ﺷﺮﺡ ﺍﻟﻨﻴﻞ« ﻗﺎﺋﻼ‪» :‬ﺃﻣﺎ‬ ‫ﻭﻋﻮﻝ ﺃﻧﻪ‬ ‫ﻋﻤﺪﺍ‪ ،‬‬ ‫‬‫ﺼﺮ‪ ،‬ﺍﻟﻤﻌﺎﻧﺪ ﻟﺮﺑﻪ ﺍﻟﻤﺘﻤﺎﺩﻱ ﻋﻠﻰ ﻣﻌﺼﻴﺔ‪ ،‬ﻭﺍﺭﺗﻜﺒﻬﺎ‬ ‫ﺍﻟﻤ ‬ ‫‬ ‫ﻏﺪﺍ‬ ‫ﻓﺄﺻﺮ ﻭﺍﺳﺘﻜﺒﺮ‪ ،‬ﻓﺨﺎﺏ ﻭﺧﺴﺮ‪ ،‬ﻓﻠﻘﻲ ﺭﺑﻪ ‬ ‫‬‫ﺃﺑﺪﺍ ﺣﺘﻰ ﻳﻠﻘﻰ ﺭﺑﻪ‪،‬‬ ‫ﻻ ﻳﻔﺎﺭﻗﻬﺎ ‬ ‫ﻣﺮﻛﻮﺳﺎ‪ ،‬ﻓﻠﻴﺲ ﻓﻲ ﻫﺬﺍ ﻣﻄﻤﻊ‪ .‬ﺇﺫ ﻻ ﻳﻠﻴﻖ ﺑﺤﻜﻤﺔ‬ ‫‬‫ﻣﻨﻜﻮﺳﺎ‬ ‫‬‫ﻓﻲ ﺍﻟﻤﺤﺸﺮ‬ ‫ﺍﻟﺒﺎﺭﻱ ﺳﺒﺤﺎﻧﻪ ﺇﺳﻌﺎﻓﻪ ﻋﻠﻰ ﺇﺻﺮﺍﺭﻩ‪ ،‬ﻭﻣﺎ ﻭﺭﺍﺀﻩ ﻣﻦ ﺍﻟﺬﻧﻮﺏ ﻓﻠﻴﺲ ﺑﻤﺴﺘﺤﻴﻞ‬ ‫ﺍﻟﻌﻔﻮ ﻋﻨﻪ«)‪.(٣‬‬ ‫ﻛﺒﻴﺮﺍ ﻭﻧﺪﻡ ﻭﺻﺒﺮ ﻟﺤﻜﻢ ﺍﷲ‬ ‫‬‫ﻭﻗﺎﻟﺖ ﻋﺎﺋﺸﺔ ‪ : #‬ﻣﺎ ﻣﻦ ﻋﺒﺪ ﺃﺻﺎﺏ ‬ ‫ﺫﻧﺒﺎ‬ ‫ﻓﻴﻪ‪ ،‬ﻭﺃﺩﻯ ﺍﻟﻮﺍﺟﺐ ﻋﻠﻴﻪ ﻓﻴﻤﺎ ﻟﺰﻣﻪ ﺇﻻ ﺻﻐﺮ ﺫﻟﻚ ﺍﻟﺬﻧﺐ ﺣﺘﻰ ﻳﻐﻔﺮﻩ ﺍﷲ ﻟﻪ‪،‬‬ ‫)‪ (١‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٨٧٥‬‬ ‫)‪ (٢‬ﺍﻟﺠﻴﻄﺎﻟﻲ‪ :‬ﻗﻨﺎﻃﺮ ﺍﻟﺨﻴﺮﺍﺕ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٢٠٤‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺷﺎﻣﻞ ﺍﻷﺻﻞ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٦٨‬‬ ‫‬‫)‪ (٣‬ﺃﻃﻔﻴﺶ‪ :‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ ،‬ﺝ ‪ ،١٦‬ﺹ ‪.٣٤٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪460‬‬ ‫ﺻﻐﻴﺮﺍ ﻓﺼﻐﺮﻩ ﻭﺍﺳﺘﺨﻒ ﺑﻪ ﺇﻻ ﻋﻈﻢ ﺫﻟﻚ ﺍﻟﺬﻧﺐ ﻋﻨﺪ‬ ‫‬‫ﺫﻧﺒﺎ‬ ‫ﻭﻣﺎ ﻣﻦ ﻋﺒﺪ ﺃﺻﺎﺏ ‬ ‫ﺍﷲ ﺣﺘﻰ ﻳﻜﺒﻪ ﺍﷲ ﻓﻲ ﺍﻟﻨﺎﺭ‪.‬‬ ‫ﺼﺮ ﻛﺎﻓﺮ‪ ،‬ﻓﻤﻦ ﺭﻛﺐ ﺍﻟﻜﺒﻴﺮﺓ ﻣﻦ ﺍﻟﺬﻧﻮﺏ ﻛﻔﺮ ﻓﻲ ﻭﻗﺖ ﺭﻛﻮﺑﻪ‪،‬‬ ‫ﺇﻥ ﻛﻞ ﻣ ‬ ‫ﻭﺇﻥ ﺭﻛﺐ ﻣﺎ ﺩﻭﻥ ﺍﻟﻜﺒﺎﺋﺮ ﺑﺎﻹﺻﺮﺍﺭ ﻋﻠﻴﻪ ﻭﺗﺮﻙ ﺍﻟﺘﻮﺑﺔ ﻣﻨﻪ ﻻ ﺑﺮﻛﻮﺑﻪ‪ ،‬ﻭﺃﻥ‬ ‫ﺍﻟﻤﻘﺎﻡ ﻋﻠﻰ ﺍﻟﻜﺒﺎﺋﺮ ﻭﺍﻹﺻﺮﺍﺭ ﻋﻠﻰ ﺍﻟﺼﻐﺎﺋﺮ ﻳﺼﻴﺮ ﺍﻷﻋﻤﺎﻝ ﻫﺒﺎﺀ‪ ،‬ﻭﻳﺴﺨﻂ ﺍﷲ‬ ‫ﻋﻠﻰ ﺃﻫﻠﻬﺎ؛ ﻭﺑﺎﻟﺘﻮﺑﺔ ﻣﻦ ﺍﻟﺬﻧﻮﺏ ﻭﺍﻹﻗﻼﻉ ﻋﻨﻬﺎ ﻳﺘﺠﺎﻭﺯ ﺍﷲ ﻷﻫﻠﻬﺎ ﻋﻨﻬﺎ)‪.(١‬‬ ‫ﻭﻧﻴﺘﻪ ﺃﻥ‬ ‫ﺻﻐﻴﺮﺍ ﻣﻦ ﺍﻟﺬﻧﻮﺏ ‬ ‫‬‫ﻭﻗﺪ ﺳﺌﻞ ﺑﺸﻴﺮ ﺑﻦ ﻣﺤﺒﻮﺏ ﻋﻤﻦ ﺃﺻﺎﺏ‬ ‫ﻏﺪﺍ ﺃﻭ ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﻭﻣﻦ ﺩﻳﻨﻪ ﺍﻟﺘﻮﺑﺔ ﻣﻦ ﺫﻟﻚ ﺇﻻ ﺃﻧﻪ ﻟﻢ ﻳﺘﺐ ﺣﻴﻦ ﻣﻮﺍﻗﻌﺔ‬ ‫ﻳﺘﻮﺏ ‬ ‫ﺍﻟﺬﻧﺐ؟ ﻗﺎﻝ‪ :‬ﺇﻥ ﻋﺰﻡ ﻋﻠﻰ ﺗﺮﻙ ﺍﻟﺘﻮﺑﺔ ﻭﻣﺎﺕ ﻗﺒﻞ ﺃﻥ ﻳﺘﻮﺏ ﻫﻠﻚ‪ ،‬ﻭﺇﻥ ﺗﺎﺏ‬ ‫ﻗﺒﻞ ﺃﻥ ﻳﻤﻮﺕ ﺳﻠﻢ‪ .‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻋﻠﻴﻪ ﺃﻥ ﻳﺘﻮﺏ ﺣﻴﻨﻤﺎ ﻭﺍﻗﻊ ﺍﻟﺼﻐﻴﺮﺓ ﻭﻻ‬ ‫ﺃﺻﺮ)‪.(٢‬‬ ‫ﻳﺆﺧﺮ ﺫﻟﻚ‪ ،‬ﻭﺇﻥ ﺃﺧﺮ ﺫﻟﻚ ﻓﻘﺪ ‬ ‫ﻣﻄﻴﻌﺎ ﺃﻭ‬ ‫‬‫ﻭﻧﻴﺘﻪ ﺃﻥ ﻳﻜﻮﻥ ﺑﺬﻟﻚ‬ ‫ﻭﺍﻟﻌﺒﺪ ﻻ ﻳﺨﻠﻮ ﻓﻲ ﺣﺎﻝ ﻓﻲ ﻗﻮﻟﻪ ﻭﻋﻤﻠﻪ ‬ ‫ﺳﺎﻟﻤﺎ ﺃﻭ ﻫﺎﻟﻜ ﺎ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ‬ ‫‬‫ﻓﺎﺟﺮﺍ‪ ،‬ﺃﻣﻴ ﻨﺎ ﺃﻭ ﺧﺎﺋ ﻨﺎ‪،‬‬ ‫‬‫ﺑﺎﺭﺍ ﺃﻭ‬ ‫ﻛﺎﻓﺮﺍ‪ ،‬‬ ‫ﻋﺎﺻﻴﺎ‪ ،‬ﻣﺆﻣ ﻨﺎ ﺃﻭ ‬ ‫‬ ‫ﻣﺆﺩﻳﺎ ﻓﻴﻬﺎ ﺍﻟﻔﺮﺍﺋﺾ ﺍﻟﻼﺯﻣﺔ ﻭﻣﺎ ﺃﺷﺒﻬﻬﺎ ﻓﻲ ﺩﻳﻦ ﺍﷲ‬ ‫‬‫ﺍﻟﻌﺒﺪ ﻓﻲ ﺣﺎﻝ ﻣﻦ ﺍﻷﺣﻮﺍﻝ‬ ‫ﻋﻔﺎ ﺍﷲ ﻟﻪ ﻋﻤﺎ ﺩﻭﻥ ﺫﻟﻚ)‪.(٣‬‬ ‫ﻛﺒﻴﺮﺍ ﻣﻦ ﺍﻟﻤﻌﺎﺻﻲ‬ ‫ﻭﺇﺫﺍ ﺃﺗﻰ ﺍﻟﻤﻄﻴﻊ ﺍﻟﻤﺆﺩﻱ ﻟﻠﻔﺮﺍﺋﺾ ﻭﺍﻟﻤﺠﺘﻨﺐ ﻟﻠﻜﺒﺎﺋﺮ ‬ ‫ﻋﺎﺻﻴﺎ‪ ،‬ﻭﺃﺣﺒﻂ ﻋﻤﻠﻪ ﺑﺎﻟﻄﺎﻋﺔ‪،‬‬ ‫‬‫ﻓﻘﺪ ﺍﻧﺘﻘﺾ ﺣﻜﻤﻪ ﻋﻦ ﺍﻟﻄﺎﻋﺔ‪ ،‬ﻭﺛﺒﺖ ﺣﻜﻤﻪ‬ ‫ﻭﻻ ﺗﻘﺒﻞ ﻣﻨﻪ ﻃﺎﻋﺔ ﺣﺘﻰ ﻳﺮﺟﻊ ﻋﻦ ﻣﻌﺼﻴﺘﻪ ﺍﻟﺘﻲ ﺧﺮﺝ ﺑﻬﺎ ﻣﻦ ﺣﻜﻢ ﺍﻟﻄﺎﻋﺔ‬ ‫ﺇﻟﻰ ﺣﻜﻢ ﺍﻟﻤﻌﺼﻴﺔ‪.‬‬ ‫ﻭﺇﻥ ﺃﺗﻰ ﺷﻴ ﺌﺎ ﻣﻦ ﺍﻟﻤﻌﺎﺻﻲ ﻭﺍﻟﺴﻴﺌﺎﺕ ﻋﻠﻰ ﺍﺳﺘﺨﻔﺎﻑ ﻣﻨﻪ ﺑﻬﺎ‪ ،‬ﻭﺗﻬﺎﻭﻥ‬ ‫)‪ (١‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٦٦٧‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٩٣‬‬ ‫‬‫)‪ (٢‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٦٧١‬‬ ‫)‪ (٣‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٦٧٣‬‬ ‫‪461‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻣﻦ‪ :‬ﺃﺻﻞ ﺍﻟﻤﻨﺰﻟﺔ ﺑﻴﻦ ﺍﻟﻤﻨﺰﻟﺘﻴﻦ ﻭﺃﺻﻞ ﻻ ﻣﻨﺰﻟﺔ ﺑﻴﻦ ﺍﻟﻤﻨﺰﻟﺘﻴﻦ‬ ‫ﺑﻌﻘﺎﺏ ﺍﷲ ﻋﻠﻴﻬﺎ‪ ،‬ﻓﻘﺪ ﻭﺍﻗﻊ ﺍﻟﻜﺒﻴﺮ ﺑﻨﻘﻀﻪ ﺍﻟﻤﻴﺜﺎﻕ؛ ﻷﻧﻪ ﺇﻧﻤﺎ ﺳﻠﻢ ﺑﺎﻟﻄﺎﻋﺔ ﻋﻠﻰ‬ ‫ﺍﻟﺨﻮﻑ ﻣﻨﻪ ﻣﻦ ﻣﻌﺎﺻﻲ ﺍﷲ ﻛﻠﻬﺎ‪ ،‬ﻭﺍﻟﺮﺍﺟﻴﺔ ﻣﻨﻪ ﻟﻌﻔﻮ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ ﻻ ﻟﻐﻴﺮ‬ ‫ﺫﻟﻚ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﺪﻳﻨﻮﻧﺔ ﺑﺎﻟﻤﻌﺼﻴﺔ ﻣﺨﺎﻟﻔﺔ ﻟﻠﻄﺎﻋﺔ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﻷﺣﺪ ﺃﻥ ﻳﺪﻳﻦ ﷲ‬ ‫ﺑﺸﻲﺀ ﻣﻦ ﺍﻟﻌﺼﻴﺎﻥ‪ ،‬ﻭﺇﻧﻤﺎ ﻳﺪﺍﻥ ﷲ ﺗﻌﺎﻟﻰ ﺑﺎﺟﺘﻨﺎﺏ ﺟﻤﻴﻊ ﺍﻟﻤﻌﺎﺻﻲ)‪.(١‬‬ ‫ﺫﺍﻛﺮﺍ ﻟﻤﺎ ﻗﺪ‬ ‫ﻭﻟﻴﺲ ﺑﻴﻦ ﺍﻟﺘﻮﺑﺔ ﻭﺍﻹﺻﺮﺍﺭ ﻣﻨﺰﻟﺔ ﺛﺎﻟﺜﺔ ﺑﻌﺪ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻤﺬﻧﺐ ‬ ‫‬ ‫ﺧﺎﺋﻔﺎ ﻣﻦ‬‫ﻣﺴﺘﻐﻔﺮﺍ‬ ‫‬‫ﻧﺎﺩﻣﺎ‬ ‫ﻛﺒﻴﺮﺍ‪ ،‬ﻓﺄﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ‬ ‫ﺻﻐﻴﺮﺍ ﺃﻭ ‬ ‫‬‫ﻋﺼﻰ ﺍﷲ ﺑﻪ‪ ،‬ﻛﺎﻥ‬ ‫ﺍﻟﻤﺆﺍﺧﺬﺓ ﺑﺴﻮﺀ ﻋﻤﻠﻪ ﻓﺎﷲ ﺗﻌﺎﻟﻰ ﻳﻜﻔﺮ ﺳﻴﺌﺎﺗﻪ ﻭﻳﻘﺒﻞ ﺣﺴﻨﺎﺗﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺁﻣ ﻨﺎ ﻣﻦ‬ ‫ﻗﺎﺩﺭﺍ ﻋﻠﻰ ﺍﻟﺘﻮﺑﺔ ﻣﻨﻬﺎ‪ ،‬ﻓﺄﻗﺎﻡ ﻋﻠﻰ‬ ‫ﺫﺍﻛﺮﺍ ﻟﻬﺎ ‬ ‫ﻣﻘﻴﻤﺎ ﻋﻠﻴﻬﺎ ‬ ‫‬‫ﻣﺴﺘﺤﻘﺮﺍ ﻟﻬﺎ‬ ‫‬‫ﻣﻌﺼﻴﺘﻪ‬ ‫ﺼﺮﺍ ﻭﻟﺤﻘﻪ ﺃﺣﻜﺎﻡ ﺍﻟﻜﺒﺎﺋﺮ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﻋﺮﻑ ﻋﻨﺪ‬ ‫ﺫﻟﻚ ﻃﺮﻓﺔ ﻋﻴﻦ ﻛﺎﻥ ﺑﺬﻟﻚ ﻣ ‪‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺑﺄﺻﻞ »ﻻ ﻣﻨﺰﻟﺔ ﺑﻴﻦ ﺍﻟﻤﻨﺰﻟﺘﻴﻦ«‪.‬‬ ‫‬ ‫‪/@ ٢٧٩‬ل ا =‪ *aL‬إ ( ‪ *a6.‬ﻹ*ار‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ :‬ﻛﻞ ﻣﺎ ﻋﺼﻰ ﺍﷲ ﺑﻪ ﻣﻦ ﺻﻐﻴﺮ ﺃﻭ ﻛﺒﻴﺮ‬ ‫‬‫ﻗﺎﻝ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻌﺪﻝ ‬ ‫ﻓﻬﻮ ﻛﺒﻴﺮ‪ ،‬ﻷﻧﻪ ﻻ ﻳﻨﻈﺮ ﻓﻲ ﺻﻐﻴﺮ ﺍﻟﺬﻧﺐ ﻭﻛﺒﻴﺮﻩ‪ ،‬ﻭﻟﻜﻦ ﻳﻨﻈﺮ ﺇﻟﻰ ﻣﻦ ﻋﺼﻴﺖ‪،‬‬ ‫ﻷﻥ ﺍﻹﻗﺎﻣﺔ ﻋﻠﻰ ﻣﻌﺼﻴﺔ ﺍﷲ ﺍﻟﻌﻈﻴﻢ ﺍﻟﺠﺒﺎﺭ ﻻ ﻳﺠﻮﺯ ﺃﻥ ﺗﻜﻮﻥ ﻣﻦ ﺍﻟﺼﻐﺎﺋﺮ)‪.(٢‬‬ ‫ﺇﻥ ﺍﻟﺼﻐﻴﺮﺓ ﺗﻜﺒﺮ ﺑﺎﻹﺻﺮﺍﺭ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﻻ ﺻﻐﻴﺮﺓ ﻣﻊ ﺍﻹﺻﺮﺍﺭ‪ ،‬ﻭﻻ‬ ‫ﻛﺒﻴﺮﺓ ﻣﻊ ﺍﻻﺳﺘﻐﻔﺎﺭ‪ .‬ﻭﺍﻟﻜﺒﻴﺮﺓ ﺍﻟﻮﺍﺣﺪﺓ ﺗﻨﺼﺮﻡ ﻭﻻ ﻳﺘﺒﻌﻬﺎ ﻣﺜﻠﻬﺎ‪ ،‬ﻭﻟﻮ ﺗﺼﻮﺭ‬ ‫ﺫﻟﻚ ﻛﺎﻥ ﺍﻟﻌﻔﻮ ﻋﻨﻬﺎ ﺃﻗﺮﺏ ﻣﻦ ﺻﻐﻴﺮﺓ ﻳﻮﺍﻇﺐ ﻋﻠﻴﻬﺎ‪ ،‬ﻣﺜﻞ‪ :‬ﻗﻄﺮﺍﺕ ﺗﺘﻮﺍﻟﻰ‬ ‫ﻋﻠﻰ ﺷﻲﺀ ﺗﺆﺛﺮ ﻓﻴﻪ ﻣﺎ ﻻ ﻳﺆﺛﺮ ﻓﻴﻪ ﻗﺪﺭﻫﻦ ﻟﻮ ﺻﺐ ﻣﺮﺓ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﻟﺬﻟﻚ ﻗﺎﻝ‬ ‫ﻗﻞ«)‪.(٣‬‬ ‫ﺍﻟﺮﺳﻮﻝ ﮊ ‪» :‬ﺧﻴﺮ ﺍﻷﻋﻤﺎﻝ ﺃﺩﻭﻣﻬﺎ ﻭﺇﻥ ‬ ‫)‪ (١‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٦٧٤‬‬ ‫)‪ (٢‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٦٧٥‬‬ ‫)‪ (٣‬ﻧﺺ ﺍﻟﺤﺪﻳﺚ ﻋﻦ ﻋﺎﺋﺸﺔ ‪ #‬ﺃﻧﻬﺎ ﻗﺎﻟﺖ‪ :‬ﺳﺌﻞ ﺍﻟﻨﺒﻲ ﮊ ‪ :‬ﺃﻱ ﺍﻷﻋﻤﺎﻝ ﺃﺣﺐ ﺇﻟﻰ ﺍﷲ؟ ﻗﺎﻝ‪:‬‬ ‫=‬‫ﻗﻞ«‪ ،‬ﻭﻗﺎﻝ‪» :‬ﺍﻛﻠﻔﻮﺍ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﻣﺎ ﺗﻄﻴﻘﻮﻥ«‪.‬‬ ‫»ﺃﺩﻭﻣﻬﺎ ﻭﺇﻥ ‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪462‬‬ ‫ﺃﻳﻀﺎ ﺑﺎﺳﺘﺼﻐﺎﺭﻫﺎ‪ ،‬ﻓﺈﻥ ﺍﻟﺬﻧﺐ ﻛﻠﻤﺎ ﺍﺳﺘﻌﻈﻤﻪ ﺍﻟﻌﺒﺪ ﺻﻐﺮ‬ ‫ﻭﺗﻜﺒﺮ ﺍﻟﺼﻐﻴﺮﺓ ‬ ‫ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﻛﻠﻤﺎ ﺍﺳﺘﺼﻐﺮﻩ ﻛﺒﺮ ﻋﻨﺪ ﺍﷲ؛ ﻷﻥ ﺍﺳﺘﻌﻈﺎﻣﻪ ﻳﺼﺪﺭ ﻋﻦ ﻧﻔﻮﺭ‬ ‫ﺍﻟﻘﻠﺐ ﻋﻨﻪ ﻓﻼ ﻳﺘﻤﻜﻦ ﻓﻴﻪ‪ ،‬ﻭﺍﺳﺘﺼﻐﺎﺭﻩ ﻳﺼﺪﺭ ﻋﻦ ﺍﻷﻟﻔﺔ ﺑﻪ‪ ،‬ﻓﻴﺘﻤﻜﻦ ﻓﻴﻪ ﺑﻬﺎ‪.‬‬ ‫ﻭﻋﻨﻪ ﮊ ‪» :‬ﺍﻟﻤﺆﻣﻦ ﻳﺮﻯ ﺫﻧﺒﻪ ﻛﺎﻟﺠﺒﻞ ﻳﺨﺎﻑ ﺃﻥ ﻳﻘﻊ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﻟﻤﻨﺎﻓﻖ ﻳﺮﻯ ﺫﻧﺒﻪ‬ ‫ﻣﺮ ﻋﻠﻰ ﺃﻧﻔﻪ ﻓﺄﻃﺎﺭﻩ«)‪ ،(١‬ﻭﺇﻧﻤﺎ ﻳﻌﻈﻢ ﺍﻟﺬﻧﺐ ﻓﻲ ﻗﻠﺐ ﺍﻟﻤﺆﻣﻦ‬ ‫ﺃﺑﺘﺮ ﻛﺬﺑﺎﺏ ‬ ‫ﻛﺒﻴﺮﺍ)‪.(٢‬‬ ‫ﻟﻌﻠﻤﻪ ﺑﺠﻼﻝ ﺍﷲ‪ ،‬ﻓﺈﺫﺍ ﻧﻈﺮ ﺇﻟﻰ ﻋﻈﻢ ﻣﻦ ﻋﺼﻰ ﺑﻪ ﺭﺃﻯ ﺍﻟﺼﻐﻴﺮ ‬ ‫ﻭﺗﻜﺒﺮ ﺍﻟﺼﻐﻴﺮﺓ ﺑﺎﻟﺘﻬﺎﻭﻥ ﺑﺴﺘﺮ ﺍﷲ ﺇﻳﺎﻫﺎ‪ ،‬ﻳﻈﻦ ﺃﻥ ﺳﺘﺮﻩ ﻟﻬﺎ ﻋﻨﺎﻳﺔ ﻣﻨﻪ ﺑﻪ‪،‬‬ ‫ﺇﺛﻤﺎ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪:‬‬ ‫ﺳﺒﺒﺎ ﻟﻸﻣﻦ ﻣﻦ ﻣﻜﺮ ﺍﷲ‪ ،‬ﺑﻞ ﺫﻟﻚ ﻟﻴﺰﺩﺍﺩ ‬ ‫‬‫ﻓﻴﻜﻮﻥ‬ ‫﴿ ‪] ﴾ t s r q p o n m‬ﺍﻟﻤﺠﺎﺩﻟﺔ‪ ،[٨ :‬ﻭﺗﻜﺒﺮ ﺍﻟﺼﻐﻴﺮﺓ‬ ‫ﺑﺈﻇﻬﺎﺭﻫﺎ ﻭﻗﺪ ﺳﺘﺮﻫﺎ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﺫﻟﻚ ﺟﻨﺎﻳﺔ ﻋﻠﻰ ﺳﺘﺮ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﻓﻲ‬ ‫ﺇﻇﻬﺎﺭﻫﺎ ﺗﺮﻏﻴﺐ ﺳﺎﻣﻌﻬﺎ ﻭﻧﺎﻇﺮﻫﺎ‪ ،‬ﻭﻓﻲ ﺍﻟﺨﺒﺮ‪» :‬ﻛﻞ ﺃﻣﺘﻲ ﻣﻌﺎﻓﻰ ﺇﻻ‬ ‫ﺍﻟﻤﺠﺎﻫﺮﻳﻦ‪ ،‬ﻭﺇﻥ ﺍﻟﻤﺠﺎﻫﺮﺓ ﺃﻥ ﻳﻌﻤﻞ ﺍﻟﺮﺟﻞ ﻟﻴﻼ ﻓﻌﻼ ﺛﻢ ﻳﺼﺒﺢ ﻭﻗﺪ ﺳﺘﺮﻩ ﺍﷲ‬ ‫ﻓﻴﻘﻮﻝ‪ :‬ﻳﺎ ﻓﻼﻥ ﻋﻤﻠﺖ ﺍﻟﺒﺎﺭﺣﺔ ﻛﺬﺍ ﻭﻛﺬﺍ‪ ،‬ﻭﻗﺪ ﺑﺎﺕ ﻳﺴﺘﺮﻩ ﺭﺑﻪ ﻭﻳﺼﺒﺢ ﻳﻜﺸﻒ‬ ‫ﺳﺘﺮ ﺍﷲ ﻋﻨﻪ«)‪.(٤)(٣‬‬ ‫ﺃﻳﻀﺎ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻤﺬﻧﺐ ﻋﺎﻟﻤﺎ ﻳﻘﺘﺪﻯ ﺑﻪ‪ ،‬ﻛﻠﺒﺲ‬ ‫ﻭﻣﻤﺎ ﺗﻜﺒﺮ ﺑﻪ ﺍﻟﺼﻐﻴﺮﺓ ‬ ‫ﺍﻟﻌﺎﻟﻢ ﺍﻹﺑﺮﻳﺴﻢ )ﺍﻟﺤﺮﻳﺮﺃﻭ ﺍﻟﻤﺼﺒﻮﻍ()‪.(٥‬‬ ‫= ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺭﻗﻢ ﺍﻟﺤﺪﻳﺚ )‪ ،(٦٤٦٥‬ﻛﺘﺎﺏ »ﺍﻟﺮﻗﺎﻕ«‪ ،‬ﺑﺎﺏ ﺍﻟﻘﺼﺪ ﻓﻲ ﺍﻟﻤﺪﺍﻭﻣﺔ ﻓﻲ‬ ‫ﺍﻟﻌﻤﻞ‪.١٨٥/٤ ،‬‬ ‫)‪ (١‬ﻳﻨﻈﺮ ﻓﻲ ﻗﻮﺕ ﺍﻟﻘﻠﻮﺏ ﻓﻲ ﻣﻌﺎﻣﻠﺔ ﺍﻟﻤﺤﺒﻮﺏ‪ ،‬ﻷﺑﻲ ﻃﺎﻟﺐ ﺍﻟﻤﻜﻲ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﺩ‪ .‬ﻋﺎﺻﻢ ﺇﺑﺮﺍﻫﻴﻢ‬ ‫ﺍﻟﻜﻴﺎﻟﻲ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﻴﺮﻭﺕ‪ ،‬ﻟﺒﻨﺎﻥ‪ ،‬ﻁ ‪١٤٢٦ ،٢‬ﻫ‪٢٠٠٥/‬ﻡ‪.٣٠٧/١ ،‬‬ ‫)‪ (٢‬ﺃﻃﻔﻴﺶ‪ :‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ ،‬ﺝ ‪ ،١٧‬ﺹ ‪.٣٧٧‬‬ ‫)‪ (٣‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ ،(٦٠٦٩‬ﻛﺘﺎﺏ ﺍﻷﺩﺏ‪ ،‬ﺑﺎﺏ ﺳﺘﺮ ﺍﻟﻤﺆﻣﻦ ﻋﻠﻰ ﻧﻔﺴﻪ‪ ،‬ﺍﻟﻤﻜﺘﺒﺔ‬ ‫ﺍﻟﺴﻠﻔﻴﺔ‪ ،‬ﻣﺼﺮ‪١٤٠٠ ،‬ﻫ ‪.١٠٤/٤ ،‬‬ ‫)‪ (٤‬ﺃﻃﻔﻴﺶ‪ :‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ ،‬ﺝ ‪ ،١٧‬ﺹ ‪.٣٧٨‬‬ ‫)‪ (٥‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١٧‬ﺹ ‪.٣٧٩‬‬ ‫‪463‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻣﻦ‪ :‬ﺃﺻﻞ ﺍﻟﻤﻨﺰﻟﺔ ﺑﻴﻦ ﺍﻟﻤﻨﺰﻟﺘﻴﻦ ﻭﺃﺻﻞ ﻻ ﻣﻨﺰﻟﺔ ﺑﻴﻦ ﺍﻟﻤﻨﺰﻟﺘﻴﻦ‬ ‫‪ 88. ٢٨٠‬ﻼج اﻹ*ار‬ ‫ﻳﺤﺪﺩ ﺍﻟﺠﻴﻄﺎﻟﻲ ﻃﺮﻗﺎ ﻟﻌﻼﺝ ﺍﻹﺻﺮﺍﺭ‪ ،‬ﻭﺣﻤﻞ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺍﻟﺘﻮﺑﺔ ﻣﻦ‬ ‫ﺍﻟﺬﻧﻮﺏ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﻄﺮﻕ ﻫﻲ‪:‬‬ ‫ﺍﻟﻄﺮﻳﻖ ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﻳﻌﻈﻪ ﺍﻟﻌﺎﻟﻢ ﺍﻟﺬﻱ ﻫﻮ ﻣﻦ ﺃﻫﻞ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻳﺨﻮﻓﻪ ﺑﻤﺎ ﻓﻲ‬ ‫ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﻤﺨﻮﻓﺔ ﻟﻠﻤﺬﻧﺒﻴﻦ‪ ،‬ﻭﻳﻨﺬﺭﻩ ﺑﻤﺎ ﻭﺭﺩ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﻭﺁﺛﺎﺭ‬ ‫ﺍﻟﺼﺎﻟﺤﻴﻦ‪ ،‬ﻭﺍﻷﺧﺒﺎﺭ ﻭﺍﻵﺛﺎﻡ ﻓﻲ ﺫﻡ ﺍﻟﻌﺎﺻﻴﻦ‪ ،‬ﻭﻣﺪﺡ ﺍﻟﺘﺎﺋﺒﻴﻦ ﻛﺜﻴﺮﺓ ﻻ ﺗﺤﺼﻰ‪،‬‬ ‫ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﻳﺴﺘﻜﺜﺮ ﺍﻟﻮﻋﺎﻅ ﻣﻨﻬﺎ ﻋﻠﻰ ﺍﻟﻌﺎﺻﻲ ﺍﻟﺠﺎﻫﻞ ﺣﺘﻰ ﻳﺮﻕ ﻗﻠﺒﻪ ﻟﻌﻠﻪ‬ ‫ﻳﻮﻓﻖ ﻟﻠﺘﻮﺑﺔ ﻋﻠﻰ ﻳﺪﻳﻪ‪ ،‬ﻓﻴﻜﻮﻥ ﻟﻪ ﺃﺟﺮ ﺳﺒﻌﻴﻦ ‪‬‬ ‫ﺻﺪﻳﻘﺎ‪.‬‬ ‫ﺍﻟﻄﺮﻳﻖ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺣﻜﺎﻳﺎﺕ ﺍﻷﻧﺒﻴﺎﺀ ‪ 1‬ﻭﻏﻴﺮﻫﻢ ﻣﻦ ﺍﻟﺴﻠﻒ ﺍﻟﻤﺎﺿﻴﻦ‪ ،‬ﻭﻣﺎ‬ ‫ﺟﺮﻯ ﻋﻠﻴﻬﻢ ﻣﻦ ﺍﻟﻤﺼﺎﺋﺐ ﺑﺴﺒﺐ ﺫﻧﻮﺑﻬﻢ‪ ،‬ﻓﺬﻟﻚ ﺷﺪﻳﺪ ﺍﻟﻮﻗﻊ ﻇﺎﻫﺮ ﺍﻟﻨﻔﻊ ﻓﻲ‬ ‫ﻗﻠﻮﺏ ﺍﻟﺨﻠﻖ‪.‬‬ ‫ﺍﻟﻄﺮﻳﻖ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻥ ﻳﻘﺮﺭ ﻋﻨﺪﻫﻢ ﺃﻥ ﺗﻌﺠﻴﻞ ﺍﻟﻌﻘﻮﺑﺔ ﻓﻲ ﺍﻟﺪﻧﻴﺎ ﻣﺘﻮﻗﻊ ﻋﻠﻰ‬ ‫ﺍﻟﺬﻧﺐ‪ ،‬ﻭﺃﻥ ﻛﻞ ﻣﺎ ﻳﺼﻴﺐ ﺍﻟﻌﺒﺪ ﻣﻦ ﺍﻟﻤﺼﺎﺋﺐ ﻓﻬﻮ ﺳﺒﺐ ﺧﻄﺎﻳﺎﻩ)‪.(١‬‬ ‫‪ D3 ٢٨١‬اﻹ*ار ( ا =‪*aL‬‬ ‫ﺼﺮ ﺍﻟﻌﻘﺎﺏ‪ ،‬ﻭﺃﺛﺒﺖ‬ ‫ﺍﻟﻤ ‬ ‫ﺼﺮﺍ ﻓﻘﺪ ﺃﻭﺟﺐ ﻋﻠﻰ ‬ ‫ﻗﺎﻝ ﺍﻟﻤﺴﻠﻤﻮﻥ‪ :‬ﻣﻦ ﻣﺎﺕ ﻣ ‪‬‬ ‫ﻷﻫﻞ ﺍﻟﺘﻮﺑﺔ ﺍﻟﻨﺠﺎﺓ ﻣﻤﺎ ﻭﻗﻊ ﻓﻴﻪ ﺃﻫﻞ ﺍﻹﺻﺮﺍﺭ‪ .‬ﻭﻗﺪ ﻗﺎﻝ‪P O N M ﴿ :‬‬ ‫‪] ﴾Y X W V U ❁ S R Q‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[١٣٦ ،١٣٥ :‬ﻓﺄﻭﺟﺐ‬ ‫ﺼﺮ‪.‬‬ ‫ﺍﻟﻤ ‬ ‫ﺼﺮ‪ ،‬ﻭﺃﻭﺟﺐ ﺑﺬﻟﻚ ﻗﻴﺎﻡ ﺍﻟﻮﻋﻴﺪ ﻋﻠﻰ ‬ ‫ﺍﻟﻤﻐﻔﺮﺓ ﻟﻤﻦ ﻟﻢ ﻳ ‬ ‫ﺼﺮﻭﻥ«)‪ ،(٢‬ﻭﻗﺎﻝ ﮊ ‪» :‬ﺍﻟﺘﺎﺋﺐ ﻣﻦ ﺍﻟﺬﻧﺐ‬ ‫ﺍﻟﻤ ‬ ‫ﻭﻗﺎﻝ ﺍﻟﻨﺒﻲ ﮊ ‪» :‬ﻫﻠﻚ ‬ ‫)‪ (١‬ﺍﻟﺠﻴﻄﺎﻟﻲ‪ :‬ﻗﻨﺎﻃﺮ ﺍﻟﺨﻴﺮﺍﺕ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٢٠٨ :٢٠٦‬‬ ‫)‪ (٢‬ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪464‬‬ ‫ﻛﻤﻦ ﻻ ﺫﻧﺐ ﻟﻪ«)‪ ،(١‬ﻓﺄﻭﺟﺐ ﻟﻤﻦ ﺗﺎﺏ ﺃﻧﻪ ﻛﻤﻦ ﻻ ﺫﻧﺐ ﻟﻪ‪ ،‬ﻭﺃﻟﺰﻡ ﺍﻟﻬﻼﻙ‬ ‫ﺼﺮﻳﻦ‪.‬‬ ‫ﻟﻠﻤ ‬ ‫‬ ‫ﻭﻗﺪ ﻗﺎﻝ ﺍﷲ ﻓﻲ ﻛﺘﺎﺑﻪ‪] ﴾ ¥ ¤ £ ¢ ¡ ﴿ :‬ﺍﻟﺰﻣﺮ‪ [٥٣ :‬ﻭﻫﻮ ﻟﻤﻦ‬ ‫ﺃﺳﻠﻢ ﻭﺗﺎﺏ‪ .‬ﻭﺍﷲ ﺗﻌﺎﻟﻰ ﻗﺪ ﺣﺮﻡ ﺍﻟﻤﺤﺎﺭﻡ‪ ،‬ﻭﺣﺪ ﺍﻟﺤﺪﻭﺩ‪ ،‬ﻭﺃﻭﺟﺐ ﺍﻟﺤﻘﻮﻕ‪،‬‬ ‫ﻓﻜﻞ ﻣﻦ ﺭﻛﺐ ﺍﻟﻤﺤﺎﺭﻡ‪ ،‬ﻭﺗﻌﺪﻯ ﺣﺪﻭﺩ ﺍﷲ‪ ،‬ﻭﺗﺮﻙ ﻓﺮﺍﺋﺾ ﺍﷲ‪ ،‬ﻭﻟﻢ ﻳﺆﻣﻦ ﺑﺎﷲ‬ ‫ﻭﻟﻢ ﻳﺘﺐ‪ ،‬ﻭﻟﻘﻲ ﺍﷲ ﻋﻠﻰ ﺭﻛﻮﺏ ﺍﻟﻜﺒﺎﺋﺮ‪ ،‬ﻭﺍﻹﺻﺮﺍﺭ ﻋﻠﻰ ﺍﻟﺼﻐﺎﺋﺮ ﺍﻟﺘﻲ ﺃﻭﻋﺪ‬ ‫ﺍﻟﻤﺼﺮﻳﻦ ﻋﻠﻴﻬﺎ ﺍﻟﻨﺎﺭ‪ ،‬ﻓﻠﻬﻢ ﺍﻟﻨﺎﺭ ﻛﻤﺎ ﻗﺎﻟﻪ ﻻ ﺧﻼﻑ ﻟﻤﺎ ﻗﺎﻝ‪.‬‬ ‫ﺻﺎﻟﺤﺎ ﺛﻢ ﺍﻫﺘﺪﻯ ﻓﺬﻟﻚ‬ ‫‬‫ﻧﺼﻮﺣﺎ‪ ،‬ﻭﺗﺎﺏ ﻭﺁﻣﻦ ﻭﻋﻤﻞ‬ ‫‬‫ﻭﺃﻣﺎ ﻣﻦ ﺗﺎﺏ ﺗﻮﺑﺔ‬ ‫ﻣﻐﻔﻮﺭ ﻟﻪ)‪ ،(٢‬ﻛﻤﺎ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪Q P O N M L K J﴿ :‬‬ ‫‪` ❁ ^ ] \ [ ZY X W V U T S R‬‬ ‫‪mlkjihgfedcba‬‬ ‫‪] ﴾ x w v u t sr q p o n‬ﺍﻟﻨﺴﺎﺀ‪.[١٨ ،١٧ :‬‬ ‫ﻭﺍﷲ ﺃﺻﺪﻕ ﺍﻟﺼﺎﺩﻗﻴﻦ‪ ،‬ﻓﻘﺪ ﺃﻭﺟﺐ ﺍﻟﻤﻐﻔﺮﺓ ﻭﺍﻟﺮﺣﻤﺔ ﺇﺫﺍ ﺗﺎﺑﻮﺍ ﻣﻦ ﻗﺮﻳﺐ‬ ‫ﺃﺻﺮ‬ ‫ﻛﺎﻓﺮﺍ ﻭﻻ ﻟﻤﻦ ‬ ‫ﻗﺒﻞ ﺃﻥ ﻳﻨﺰﻝ ﺑﻬﻢ ﺍﻟﻤﻮﺕ‪ ،‬ﻭﻟﻢ ﻳﺠﻌﻞ ﺍﻟﺘﻮﺑﺔ ﻟﻤﻦ ﻣﺎﺕ ‬ ‫ﺣﺘﻰ ﻳﺤﻀﺮﻩ ﺍﻟﻤﻮﺕ)‪ .(٣‬ﻓﻤﻦ ﻟﻘﻲ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ ﺑﻌﻤﻞ ﺍﻟﻜﺒﺎﺋﺮ ﺃﻭ‬ ‫ﺍﻹﺻﺮﺍﺭ ﻋﻠﻰ ﺍﻟﺼﻐﺎﺋﺮ‪ ،‬ﻭﻟﻢ ﻳﺘﺐ ﻋﻦ ﺫﻟﻚ ﻓﻠﻪ ﺍﻟﻨﺎﺭ ﻛﻤﺎ ﻗﺎﻝ‪ ،‬ﻻ ﺧﻠﻒ‬ ‫ﺻﺎﻟﺤﺎ ﺛﻢ ﺍﻫﺘﺪﻯ ﻓﺈﻧﻪ ﻳﻐﻔﺮ ﻟﻪ‬ ‫‬‫ﻟﻮﻋﻴﺪﻩ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻭﺃﻣﺎ ﻣﻦ ﺗﺎﺏ ﻭﺁﻣﻦ ﻭﻋﻤﻞ‬ ‫ﺍﻟﺬﻧﻮﺏ)‪.(٤‬‬ ‫ﻭﻗﺪ ﺑ ‪‬ﻴﻦ ﺍﷲ ﻓﻲ ﺃﺣﻜﺎﻣﻪ ﺃﻥ ﺍﻟﺠﻨﺔ ﻟﻠﻤﺘﻘﻴﻦ‪ ،‬ﻭﻟﻤﻦ ﻋﻤﻞ ﺍﻟﺼﺎﻟﺤﺎﺕ‬ ‫)‪ (١‬ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫)‪ (٢‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٣٩٣‬ ‪.٣٩٤‬‬ ‫)‪ (٣‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٩٥‬‬ ‫)‪ (٤‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٣٩٩‬‬ ‫‪465‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻣﻦ‪ :‬ﺃﺻﻞ ﺍﻟﻤﻨﺰﻟﺔ ﺑﻴﻦ ﺍﻟﻤﻨﺰﻟﺘﻴﻦ ﻭﺃﺻﻞ ﻻ ﻣﻨﺰﻟﺔ ﺑﻴﻦ ﺍﻟﻤﻨﺰﻟﺘﻴﻦ‬ ‫ﻧﺼﻮﺣﺎ‪ ،‬ﻭﻛﻞ ﺗﺎﺋﺐ ﻭﻣﺆﻣﻦ ﻭﻋﺎﻣﻞ ﺑﺎﻟﺼﺎﻟﺤﺎﺕ‪ ،‬ﻭﻟﻘﻲ ﺍﷲ ﻋﻠﻰ‬ ‫‬‫ﻭﺗﺎﺏ ﺗﻮﺑﺔ‬ ‫ﺫﻟﻚ ﻓﻠﻪ ﺍﻟﺠﻨﺔ ﻭﺍﻟﺜﻮﺍﺏ‪ ،‬ﻭﻫﻢ ﺃﻫﻞ ﻭﻻﻳﺔ ﺍﷲ ﻭﺛﻮﺍﺑﻪ‪ ،‬ﻭﺟﻨﺘﻪ ﺍﻟﺘﻲ ﺃﻋﺪﺕ‬ ‫ﻟﻠﻤﺘﻘﻴﻦ)‪.(١‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻋﻦ ﻣﺨﺎﻟﻔﻴﻬﻢ‪ .‬ﻗﺎﻝ‬ ‫‬‫ﻭﻫﺬﻩ ﺍﻟﻤﺴﺄﻟﺔ ﻣﻦ ﺍﻟﻤﺴﺎﺋﻞ ﺍﻟﺘﻲ ﺑﺎﻥ ﺑﻬﺎ‬ ‫ﻣﺨﺎﻟﻔﻮﻫﻢ‪ :‬ﺇﻥ ﻛﻞ ﻣﻦ ﺃﻗﺮ ﺑﺎﷲ ﻭﺑﺎﻟﻨﺒﻲ ﮊ ﻭﺻﺎﻡ ﻭﺻﻠﻰ ﻭﺣﺞ ﻭﻋﻤﻞ‬ ‫ﺍﻟﻔﺮﺍﺋﺾ‪ ،‬ﻭﻓﻲ ﺧﻼﻝ ﺫﻟﻚ ﻳﺮﻛﺐ ﺃﻧﻮﺍﻉ ﺍﻟﻤﻌﺎﺻﻲ‪ .‬ﻗﺎﻟﻮﺍ‪ :‬ﺧﻠﻄﻮﺍ ﻋﻤﻼ‬ ‫ﺻﺎﻟﺤﺎ ﻭﺁﺧﺮ ﺳﻴ ﺌﺎ‪ ،‬ﻋﺴﻰ ﺍﷲ ﺃﻥ ﻳﺘﻮﺏ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﻏﻠﺒﺖ ﺣﺴﻨﺎﺗﻬﻢ ﺳﻴﺌﺎﺗﻬﻢ‪،‬‬ ‫‬ ‫ﻭﺍﻟﺴﻴﺌﺔ ﻭﺍﺣﺪﺓ ﻭﺍﻟﺤﺴﻨﺔ ﻋﺸﺮ ﺃﻣﺜﺎﻟﻬﺎ‪ ،‬ﻭﺍﻟﺤﺴﻨﺎﺕ ﻳﺬﻫﺒﻦ ﺍﻟﺴﻴﺌﺎﺕ‪ .‬ﻓﺒﻠﻎ‬ ‫ﺃﺣﺪﺍ ﻣﻦ ﺃﻫﻞ ﺍﻟﻤﻌﺎﺻﻲ ﺑﺴﻴﺌﺎﺕ ﻋﻤﻠﻬﺎ‪ ،‬ﻭﻫﻮ‬ ‫ﻣﻦ ﻗﻮﻟﻬﻢ‪ :‬ﺇﻥ ﺍﷲ ﻻ ﻳﻌﺬﺏ ‬ ‫ﻣﻘﻴﻢ ﻋﻠﻴﻬﺎ)‪.(٢‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ :‬ﺇﻥ ﻛﻞ ﻣﻦ ﻋﺼﻰ ﺍﷲ ﺑﺼﻐﻴﺮ ﻣﻦ ﺍﻟﺬﻧﻮﺏ ﺃﻭ ﻛﺒﻴﺮ ﻭﻫﻮ‬ ‫‬‫ﻭﻗﺎﻟﺖ‬ ‫ﺧﺎﻟﺪﺍ‬ ‫‬‫ﻭﺃﺻﺮ ﻋﻠﻴﻪ‪ ،‬ﻭﻟﻮ ﻋﻠﻰ ﺣﺒﺔ ﻣﻤﺎ ﻇﻠﻢ‪ ،‬ﻓﻘﺪ ﻭﺟﺒﺖ ﻟﻪ ﻧﺎﺭ ﺟﻬﻨﻢ‬ ‫‬‫ﻋﺎﻟﻢ ﺑﻪ‬ ‫ﻓﻴﻬﺎ‪ ،‬ﻭﺑﻄﻞ ﻋﻨﻪ ﺟﻤﻴﻊ ﺇﺣﺴﺎﻧﻪ‪ ،‬ﻭﻟﻢ ﻳﻨﺘﻔﻊ ﺑﺴﺎﻟﻒ ﺇﻳﻤﺎﻧﻪ‪ ،‬ﺣﺘﻰ ﻳﻘﻠﻊ ﻋﻦ ﺗﻠﻚ‬ ‫ﺍﻟﺬﻧﻮﺏ ﻭﺍﻟﻤﻌﺎﺻﻲ ﺍﻟﺴﺎﻟﻔﺔ ﻭﻳﺘﻮﺏ ﻣﻨﻬﺎ‪ ،‬ﺛﻢ ﻋﻨﺪ ﺍﻟﺘﻮﺑﺔ ﻳﻘﺒﻞ ﺍﷲ ﺣﺴﻨﺎﺗﻪ‪،‬‬ ‫ﻭﻳﺸﻜﺮﻩ ﻭﻳﺘﺠﺎﻭﺯ ﻋﻦ ﺳﺎﻟﻒ ﺳﻴﺌﺎﺗﻪ‪ ،‬ﻭﻳﻐﻔﺮﻫﺎ ﻟﻪ‪ ،‬ﻷﻥ ﺍﷲ ﻳﺤﺐ ﺍﻟﺘﻮﺍﺑﻴﻦ‪،‬‬ ‫ﻭﻳﺘﻘﺒﻞ ﻣﻦ ﺍﻟﻤﺘﻘﻴﻦ‪ ،‬ﻓﻴﻐﻔﺮ ﻟﻬﻢ)‪.(٣‬‬ ‫‪ *8D@ ٢٨٢‬ا ?‪}8‬ت ‪4FQ‬ب ا ‪*a6D‬‬ ‫ﻗﺎﻝ ﺍﻟﻤﺴﻠﻤﻮﻥ‪ :‬ﺍﻟﺴﻴﺌﺎﺕ ﻣﻜﻔﺮﺓ ﻣﻊ ﺍﻟﺘﻮﺑﺔ ﻻ ﻣﻊ ﺍﻹﺻﺮﺍﺭ)‪ .(٤‬ﺇﻥ ﺭﺑﻨﺎ ﻭﺍﺳﻊ‬ ‫ﺍﻟﻤﻐﻔﺮﺓ ﻟﻤﻦ ﺗﺎﺏ ﻣﻦ ﻛﺒﺎﺋﺮ ﺍﻹﺛﻢ ﻭﺍﻟﻔﻮﺍﺣﺶ‪ ،‬ﻭﻳﻜﻔﺮ ﻟﻤﻦ ﺍﺟﺘﻨﺐ ﻛﺒﺎﺋﺮ ﺍﻹﺛﻢ‬ ‫)‪ (١‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٤٠١‬‬ ‫)‪ (٢‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٦٦٧‬‬ ‫)‪ (٣‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٦٦٧‬ ‪.٦٦٨‬‬ ‫)‪ (٤‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٤٠٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪466‬‬ ‫ﺃﻳﻀﺎ ﺍﻟﻠﻤﻢ ﻋﻨﺪ ﺍﻟﺘﻮﺑﺔ‪ ،‬ﻭﻣﺎ ﺃﻟﻢ ﺑﺎﻟﻘﻠﺐ ﻣﻦ ﺫﻛﺮ‬ ‫ﺼﺮ‪ ،‬ﻭﻏﺎﻓﺮ ‬ ‫ﻭﺍﻟﻔﻮﺍﺣﺶ ﻣﺎ ﻟﻢ ﻳ ‬ ‫ﺍﻟﻤﻌﺼﻴﺔ ﻣﺎ ﻟﻢ ﻳﻔﻌﻠﻪ ﺃﻭ ﻳﻌﺘﻘﺪﻩ)‪.(١‬‬ ‫ﻭﺍﻟﺴﻴﺌﺎﺕ ﺍﻟﺘﻲ ﻳﻜﻔﺮﻫﺎ ﺍﷲ ﻫﻲ ﻣﺎ ﺩﻭﻥ ﺍﻟﻜﺒﺎﺋﺮ ﻣﻦ ﺍﻟﺬﻧﻮﺏ ﺍﻟﺘﻲ ﺗﻜﻮﻥ ﺑﻴﻦ‬ ‫ﺍﻟﻌﺒﺪ ﻭﺑﻴﻦ ﺭﺑﻪ‪ ،‬ﺍﻟﺘﻲ ﻳﺪﻳﻦ ﺍﻟﻌﺒﺪ ﺑﺎﻟﺘﻮﺑﺔ ﻣﻨﻬﺎ ﻓﻲ ﺃﺻﻞ ﻣﺎ ﺩﺍﻥ ﺑﻪ‪ ،‬ﻭﻻ ﻳﺪﻳﻦ‬ ‫ﺑﺎﻹﺻﺮﺍﺭ ﻋﻠﻴﻬﺎ ﻭﺍﻻﺳﺘﺤﻼﻝ ﻟﻬﺎ‪ .‬ﻭﺃﻣﺎ ﺍﻟﺤﻘﻮﻕ ﺍﻟﺘﻲ ﻟﻠﻌﺒﺎﺩ ﻓﻼ ﻳﻜﻔﺮﻫﺎ ﺇﻻ‬ ‫ﺻﻐﻴﺮﺍ ﻓﻼ ﻳﺒﺮﺃ ﻣﻨﻪ ﺣﺘﻰ ﻳﺴﺘﺘﺎﺏ‪ ،‬ﻓﺈﻥ ﺗﺎﺏ‬ ‫‬‫ﺫﻧﺒﺎ‬ ‫ﺃﺩﺍﺅﻫﺎ ﺇﻟﻰ ﺃﻫﻠﻬﺎ‪ ،‬ﻭﻣﻦ ﻭﺍﻗﻊ ‬ ‫ﻭﺇﻻ ﺑﺮﺉ ﻣﻨﻪ‪.‬‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﻣﻮﺩﻭﺩ ﺣﺒﻴﺐ ﺑﻦ ﺣﻔﺺ ﺑﻦ ﺣﺎﺟﺐ )ﺣﻲ ﺣﺘﻰ ﺳﻨﺔ‬ ‫‪١٩٢‬ﻫ‪٨٠٨/‬ﻡ(‪ :‬ﻭﻣﻦ ﺩﻳﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺃﻥ ﻛﻞ ﻋﺎﻣﻞ ﺑﻜﺒﻴﺮﺓ ﻣﻦ ﺍﻟﻤﻌﺎﺻﻲ‪ ،‬ﺃﻭ‬ ‫ﻣﻘﻴﻢ ﻋﻠﻰ ﺻﻐﻴﺮﺓ ﺃﻭ ﻗﺎﺋﻞ ﻋﻠﻰ ﺍﷲ ﺑﺨﻼﻑ ﺍﻟﺤﻖ ﺍﻟﺬﻱ ﺃﻧﺰﻟﻪ ﺍﷲ ﻓﻲ ﻛﺘﺎﺑﻪ ﺃﻭ‬ ‫ﻓﻲ ﺳﻨ‪‬ﺔ ﻧﺒﻴﻪ ﻣﺤﻤﺪ ﮊ ‪ ،‬ﻭﻣﺎ ﺩﺍﻧﻮﺍ ﺑﻪ ﻓﻬﻮ ﺿﺎﻝ ﻛﺎﻓﺮ ﺣﺘﻰ ﻳﺘﻮﺏ)‪.(٢‬‬ ‫ﻭﻗﺎﻝ ﻣﺤﺒﻮﺏ ‪ : 5‬ﻭﻣﻦ ﺩﻳﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺃﻥ ﻣﻦ ﻋﺼﻰ ﺍﷲ ﺑﻜﺒﻴﺮﺓ ﺃﻭ‬ ‫ﻣﺴﺘﻜﺒﺮﺍ ﺃﺩﺧﻠﻪ ﺍﷲ ﺍﻟﻨﺎﺭ‪ ،‬ﻭﻣﻦ‬ ‫‬‫ﻭﺃﺻﺮ ﻋﻠﻴﻬﺎ ﻣﺘﻬﺎﻭ ﻧﺎ‪ ،‬ﻭﻟﻢ ﻳﺘﺐ ﻣﻨﻬﺎ‬ ‫‬‫ﺻﻐﻴﺮﺓ‪،‬‬ ‫ﺟﺎﺀ ﺑﺬﻧﻮﺏ ﺃﻣﺜﺎﻝ ﺍﻟﺠﺒﺎﻝ ﻭﺗﺎﺏ ﻣﻨﻬﺎ ﺗﺎﺏ ﺍﷲ ﻋﻠﻴﻪ‪ .‬ﻭﻗﺎﻝ‪ :‬ﻣﻦ ﻋﻤﻞ ﻋﻤﻼ ﻣﻦ‬ ‫ﺍﻟﻜﺒﺎﺋﺮ ﺟﺎﻫﻼ ﻓﻤﺎﺕ ﻗﺒﻞ ﺃﻥ ﻳﺘﻮﺏ ﻣﻦ ﺫﻟﻚ ﺍﻟﻌﻤﻞ ﻣﺎﺕ ﻫﺎﻟﻜ ﺎ)‪.(٣‬‬ ‫ﻭﺍﻟﺬﻧﻮﺏ ﻣﻨﻬﺎ ﻣﺎ ﻳﺼﻴﺒﻪ ﺍﻟﻌﺒﺪ ﻭﻫﻮ ﻋﺎﻟﻢ ﺑﻪ‪ ،‬ﺛﻢ ﻳﺘﻮﺏ ﻣﻨﻪ ﻣﻦ ﻗﺮﻳﺐ‪،‬‬ ‫ﻭﻳﻌﻘﺐ ﺑﺄﺣﺴﻦ ﻣﻨﻪ‪ ،‬ﻓﺬﻟﻚ ﺫﻧﺐ ﺍﻟﻤﺆﻣﻦ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﻐﻔﺮﻩ ﺍﷲ ﺗﻌﺎﻟﻰ ﻟﻪ ﺇﺫﺍ ﺗﺎﺏ‬ ‫ﻣﻨﻪ‪ .‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪] ﴾S R Q P O N M ﴿ :‬ﺁﻝ ﻋﻤﺮﺍﻥ‪،[١٣٥ :‬‬ ‫ﻓﻤﺪﺣﻬﻢ ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﻠﻰ ﺗﺮﻙ ﺍﻹﺻﺮﺍﺭ ﻭﺃﻭﺟﺐ ﻟﻬﻢ ﺍﻟﻤﻐﻔﺮﺓ ﺑﺎﻟﺘﻮﺑﺔ‪.‬‬ ‫)‪ (١‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٤٠٥‬ ‪.٤٠٦‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﺨﻠﻴﻠﻲ‪ :‬ﺗﻤﻬﻴﺪ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.١٤٤‬‬ ‫‬‫)‪ (٢‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٥‬ﺹ ‪.٥٩‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٥٢٢‬‬ ‫‬‫)‪ (٣‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٥‬ﺹ ‪.٥٩‬‬ ‫‪467‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻣﻦ‪ :‬ﺃﺻﻞ ﺍﻟﻤﻨﺰﻟﺔ ﺑﻴﻦ ﺍﻟﻤﻨﺰﻟﺘﻴﻦ ﻭﺃﺻﻞ ﻻ ﻣﻨﺰﻟﺔ ﺑﻴﻦ ﺍﻟﻤﻨﺰﻟﺘﻴﻦ‬ ‫ﺼﺮ ﻋﻠﻴﻪ ﻓﻼ ﻳﺘﻮﺏ ﻣﻨﻪ‪ ،‬ﻓﻴﺼﻴﺮ ﺑﻪ ﻓﺎﺳﻘﺎ‪ ،‬ﻭﻻ ﻳﻘﺒﻞ‬ ‫ﻭﺫﻧﺐ ﻳﺼﻴﺒﻪ ﺍﻟﻌﺒﺪ ﺛﻢ ﻳ ‬ ‫ﻣﻨﻪ ﻋﻤﻞ ﺣﺘﻰ ﻳﺘﻮﺏ ﻣﻨﻪ‪.‬‬ ‫ﻭﺫﻧﺐ ﻳﺼﻴﺒﻪ ﺍﻟﻌﺒﺪ‪ ،‬ﺛﻢ ﻳﺸﻬﺪ ﺃﻧﻪ ﻃﺎﻋﺔ ﷲ‪ ،‬ﻭﺃﻧﻪ ﺃﺫﻥ ﺍﷲ ﺑﻪ‪ ،‬ﻓﺬﻟﻚ ﻳﺼﻴﺮ‬ ‫ﺻﺎﺣﺒﻪ ﺇﻟﻰ ﺍﻟﻀﻼﻟﺔ ﻭﺍﻟﻐﻲ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪b a ` _ ^ ]﴿ :‬‬ ‫‪] ﴾l k j i h g f e dc‬ﻓﺎﻃﺮ‪.[٨ :‬‬ ‫ﻭﻗﺪ ﺟﺎﺀ ﻓﻲ ﺍﻟﺨﺒﺮ‪» :‬ﺃﻥ ﺍﻟﺬﻧﻮﺏ ﺛﻼﺛﺔ‪ :‬ﺫﻧﺐ ﻳﻐﻔﺮ‪ ،‬ﻭﺫﻧﺐ ﻻ ﻳﻐﻔﺮ‪ ،‬ﻭﺫﻧﺐ‬ ‫ﻻ ﻳﺘﺮﻙ‪ ،‬ﻓﺎﻟﺬﻧﻮﺏ ﺍﻟﺘﻲ ﺗﻐﻔﺮ ﺫﻧﻮﺏ ﺍﻟﻌﺒﺎﺩ ﺑﻴﻨﻬﻢ ﻭﺑﻴﻦ ﺍﷲ‪ ،‬ﻭﺍﻟﺬﻱ ﻻ ﻳﻐﻔﺮ‬ ‫ﺍﻟﺸﺮﻙ ﺑﺎﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﺍﻟﺬﻱ ﻻ ﻳﺘﺮﻙ ﺫﻧﻮﺏ ﺍﻟﻌﺒﺎﺩ«)‪ (١‬ﺇﻥ ﻟﻢ ﻳﺘﺨﻠﺺ ﻣﻨﻬﺎ ﻓﻲ‬ ‫ﺍﻟﺪﻧﻴﺎ ﺃﺧﺬ ﺑﻬﺎ ﻓﻲ ﺃﺷﺪ ﺍﻟﺤﺎﻻﺕ‪.‬‬ ‫ﻳﻘﻮﻝ ﺍﺑﻦ ﺟﻌﻔﺮ ﻧﻘﻼ ﻋﻦ ﺃﺑﻲ ﻋﺒﺪ ﺍﷲ ﻣﺤﻤﺪ ﺑﻦ ﺭﻭﺡ )ﻕ‪ ٣‬ ‪٤‬ﻫ‪ ٩/‬ ‪١٠‬ﻡ(‪:‬‬ ‫ﺗﺎﺋﺒﺎ‪ ،‬ﻭﺍﻟﻤﺴﻴﺊ ﻣﻦ ﻋﺒﺎﺩ ﺍﷲ ﻣﻦ ﺧﺘﻢ‬ ‫ﺇﻥ ﺍﻟﻤﺤﺴﻦ ﻣﻦ ﺧﺘﻢ ﻟﻪ ﺑﺎﻟﺘﻮﺑﺔ ﻭﻣﺎﺕ ‬ ‫ﻋﻤﺮﻩ ﺑﺎﻹﺻﺮﺍﺭ ﻭﻟﻮ ﻋﻠﻰ ﻣﺜﻘﺎﻝ ﺫﺭﺓ‪ ،‬ﻓﺎﻟﻤﺴﻴﺊ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻻ ﻳﻘﺒﻞ ﺍﷲ ﻣﻨﻪ‬ ‫ﺼﺮ‬ ‫ﺍﻟﻤ ‬ ‫ﺣﺴﻨﺔ‪ ،‬ﻭﻻ ﺛﻮﺍﺏ ﻟﻪ ﻋﻠﻴﻬﺎ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﺇﺫ ﻛﺎﻥ ﻓﻲ ﺣﻜﻢ ﺍﷲ ﺃﻥ ﺣﺴﻨﺎﺕ ‬ ‫ﻣﺤﺒﻮﻃﺔ‪ ،‬ﻭﺍﻟﻤﺤﺴﻦ ﺍﻟﺘﺎﺋﺐ ﻻ ﻳﺆﺍﺧﺬﻩ ﺍﷲ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺑﺴﻴﺌﺔ ﻛﺎﻧﺖ ﻣﻨﻪ ﻓﻲ‬ ‫ﺍﻟﺪﻧﻴﺎ‪ ،‬ﺇﺫ ﻛﺎﻥ ﻓﻲ ﺣﻜﻢ ﺍﷲ ﺃﻥ ﺍﻟﺘﺎﺋﺐ ﺳﻴﺌﺎﺗﻪ ﻣﻐﻔﻮﺭﺓ‪ ،‬ﻭﺣﺴﻨﺎﺗﻪ ﻣﺸﻜﻮﺭﺓ‪،‬‬ ‫ﻭﺍﻟﺠﻨﺔ ﻟﻪ ﻋﻨﺪ ﺭﺑﻪ ﻣﺬﺧﻮﺭﺓ‪.‬‬ ‫ﺼﺮﻳﻦ ﻣﻤﻦ ﻋﻤﻞ ﺗﻠﻚ ﺍﻟﺴﻴﺌﺔ‬ ‫ﻟﻠﻤ ‬ ‫ﻓﻜﻞ ﻭﻋﻴﺪ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﻓﺈﻧﻤﺎ ﻫﻮ ﺧﺎﺹ ‬ ‫ﺍﻟﺴﻨ‪‬ﺔ ﻭﺍﻵﺛﺎﺭ ﺇﻧﻤﺎ ﻫﻮ‬ ‫ﺍﻟﺘﻲ ﺛﺒﺖ ﻋﻠﻰ ﺃﻫﻠﻬﺎ ﺫﻟﻚ ﺍﻟﻮﻋﻴﺪ‪ ،‬ﻛﺬﻟﻚ ﻛﻞ ﻭﻋﻴﺪ ﻓﻲ ‪‬‬ ‫ﺼﺮﻳﻦ ﻣﻤﻦ ﻧﺰﻝ ﺑﺘﻠﻚ ﺍﻟﻤﻨﺰﻟﺔ ﺍﻟﺘﻲ ﺛﺒﺖ ﻋﻠﻰ ﺃﻫﻠﻬﺎ ﺫﻟﻚ‬ ‫ﺍﻟﻤ ‬ ‫ﺧﺎﺹ ﻋﻠﻰ ‬ ‫)‪ (١‬ﻳﻨﻈﺮ ﻓﻲ‪ :‬ﻣﺤﻤﺪ ﺑﻦ ﺍﻟﻔﻀﻴﻞ ﺑﻦ ﻏﺰﻭﺍﻥ ﺟﺮﻳﺮ ﺍﻟﻀﺒﻲ‪ :‬ﺍﻟﺪﻋﺎﺀ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﺩ‪ .‬ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺳﻠﻴﻤﺎﻥ‪،‬‬ ‫ﻣﻜﺘﺒﺔ ﺍﻟﺮﺷﺪ‪ ،‬ﺍﻟﺮﻳﺎﺽ‪١٤١٩ ،‬ﻫ‪١٩٩٩/‬ﻡ‪ ،‬ﺹ ‪ .٣٣٢‬ﻗﺎﻝ ﺍﻟﻌﺮﺍﻗﻲ ﻓﻲ ﺍﻟﻤﻐﻨﻲ )‪ :(١٦/٤‬ﺭﻭﺍﻩ‬ ‫ﺃﺣﻤﺪ‪ ،‬ﻭﺍﻟﺤﺎﻛﻢ ﻭﺻﺤﺤﻪ ﻣﻦ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ﻭﺭﻭﺍﻩ ﺍﻟﻄﺒﺮﺍﻧﻲ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪468‬‬ ‫ﺃﺣﺪﺍ ﻋﻠﻰ ﻋﻤﻞ ﺻﺎﻟﺢ ﻓﺈﻧﻪ ﻫﻮ‬ ‫ﺍﻟﻮﻋﻴﺪ‪ .‬ﻭﻛﺬﻟﻚ ﻛﻞ ﻭﻋﺪ ﻓﻲ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻋﺪﻩ ﺍﷲ ‬ ‫ﺧﺎﺹ ﻟﻠﺘﺎﺋﺐ ﺍﻟﺬﻱ ﺧﺘﻢ ﻋﻤﺮﻩ ﺑﺎﻟﺘﻮﺑﺔ)‪.(١‬‬ ‫ﺼﺮﺍ ﻋﻠﻰ ﻣﻌﺼﻴﺘﻪ‪ ،‬ﻭﻣﺎ‬ ‫ﺗﺎﺋﺒﺎ ﻻ ﻟﻤﻦ ﻟﻘﻴﻪ ﻣ ‪‬‬ ‫ﻭﻳﻀﺎﻋﻒ ﺍﻟﺤﺴﻨﺎﺕ ﻟﻤﻦ ﻟﻘﻴﻪ ‬ ‫ﺼﺮ ﺣﺴﻨﺎﺗﻪ ﻣﺤﺒﻮﻃﺔ‪ ،‬ﻭﺳﻴﺌﺎﺗﻪ ﻏﻴﺮ‬ ‫ﺍﻟﻤ ‬ ‫ﺭﺑﻚ ﺑﻈﻼﻡ ﻟﻠﻌﺒﻴﺪ‪ ،‬ﺇﺫ ﻛﺎﻥ ﻓﻲ ﻋﺪﻟﻪ ﺃﻥ ‬ ‫ﻣﻐﻔﻮﺭﺓ‪ ،‬ﻭﺇﺫ ﻛﺎﻥ ﻓﻲ ﻋﺪﻟﻪ ﺑﺘﻌﻄﻔﻪ ﻭﻓﻀﻠﻪ ﺃﻥ ﺳﻴﺌﺎﺕ ﺍﻟﺘﺎﺋﺐ ﻣﻐﻔﻮﺭﺓ ﻭﺣﺴﻨﺎﺗﻪ‬ ‫ﻣﻘﺒﻮﻟﺔ ﻣﺸﻜﻮﺭﺓ)‪ ،(٢‬ﻭﻟﻜﻦ ﻛﻴﻒ ﺗﺤﺒﻂ ﺍﻟﺼﻐﺎﺋﺮ ﺣﺴﻨﺎﺕ ﺍﻟﻌﺒﺪ؟‬ ‫‬ ‫وا‪e‬ﻼ‪3‬‬ ‫‪ ٢٨٣‬اﻹ‪63‬ط واﻹط ‪L‬‬ ‫ﺍﻹﺣﺒﺎﻁ ﻟﻐﺔ ﻣﻦ‪ :‬ﺣﺒﻂ ﺣﺒﻄ ﺎ ﻭﺣﺒﻮﻃ ﺎ‪ :‬ﻋﻤﻞ ﻋﻤﻼ ﺛﻢ ﺃﻓﺴﺪﻩ‪ ،‬ﻭﺍﷲ ﺃﺣﺒﻄﻪ‪.‬‬ ‫ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪] ﴾¿ ¾ ﴿ :‬ﻣﺤﻤﺪ‪ .[٢٨ ،٩ :‬ﻭﺍﻹﺣﺒﺎﻁ ﻓﻲ ﺍﻟﻠﻐﺔ‪ :‬ﺍﻹﺑﻄﺎﻝ‬ ‫ﻭﺍﻹﻓﺴﺎﺩ‪ ،‬ﻭﻫﻮ ﻣﺄﺧﻮﺫ ﻣﻦ ﺣﺒﻂ ﺍﻟﺪﺍﺑﺔ ﺇﺫﺍ ﻓﺴﺪﺕ‪ .‬ﻭﺫﻛﺮ ﻓﻲ ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪ :‬ﺃﻥ‬ ‫ﺣﺒﻂ ﺍﻟﻌﻤﻞ ﻭﺑﻄﻼﻧﻪ ﻣﺄﺧﻮ ﺫﺍ ﻣﻦ ﺣﺒﻂ ﺍﻟﺒﻄﻦ‪ ،‬ﻷﻥ ﺻﺎﺣﺐ ﺍﻟﺒﻄﻦ ﻳﻬﻠﻚ‪،‬‬ ‫ﻭﻛﺬﻟﻚ ﻋﻤﻞ ﺍﻟﻤﻨﺎﻓﻖ ﻳﺤﺒﻂ‪ ،‬ﻏﻴﺮ ﺃﻧﻬﻢ ﺳﻜﻨﻮﺍ ﺍﻟﺒﺎﺀ ﻣﻦ ﻗﻮﻟﻬﻢ‪ :‬ﺣﺒﻂ ﻋﻤﻠﻪ‬ ‫ﻳﺤﺒﻂ ﺣﺒﻄ ﺎ‪ ،‬ﻭﺣﺮﻛﻮﻫﺎ ﻣﻦ ﺣﺒﻂ ﺑﻄﻨﻪ ﻳﺤﺒﻂ ﺣﺒﻄ ﺎ‪ ،‬ﻛﺬﻟﻚ ﻳﻘﺎﻝ‪ :‬ﺣﺒﻂ ﺩﻡ‬ ‫ﺍﻟﻘﺘﻴﻞ ﻳﺤﺒﻂ ﺣﺒﻄ ﺎ ﺇﺫﺍ ﻫﺪﺭ‪ .‬ﻭﺣﺒﻄﺖ ﺍﻟﺒﺌﺮ ﺣﺒﻄ ﺎ ﺇﺫﺍ ﺫﻫﺐ ﻣﺎﺅﻫﺎ)‪.(٣‬‬ ‫ﻭﻗﺪ ﻭﺭﺩﺕ ﺻﻴﻐﺔ )ﺡ‪ .‬ﺏ‪ .‬ﻁ( ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺳﺖ ﻋﺸﺮﺓ ﻣﺮﺓ ﺟﻠﻬﺎ ﻣﺘﻌﻠﻘﺔ‬ ‫ﺑﺎﻟﻤﺸﺮﻛﻴﻦ ﻭﺍﻟﻤﻨﺎﻓﻘﻴﻦ‪ ،‬ﻣﻨﻬﺎ ﻗﻮﻟﻪ‪[ Z Y X W V U﴿ :‬‬ ‫\ ] ^ _ ` ‪﴾gf e dc b a‬‬ ‫]ﺍﻟﺘﻮﺑﺔ‪ ،[١٧ :‬ﻭﺍﻟﺒﻘﻴﺔ ﻟﻬﺎ ﺻﻠﺔ ﺑﺎﻟﻜﺒﺎﺋﺮ ﻳﺴﺘﺸﻬﺪ ﻓﻴﻬﺎ ﻋﺎﺩ ﺓ ﺑﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ ﻓﻲ ﺳﻮﺀ‬ ‫ﺍﻷﺩﺏ ﻣﻊ ﺍﻟﺮﺳﻮﻝ ﮊ ‪¡ ... x w v u t s r q p﴿ :‬‬ ‫‪] ﴾ ¦ ¥ ¤ £ ¢‬ﺍﻟﺤﺠﺮﺍﺕ‪.[٢ :‬‬ ‫)‪ (١‬ﺍﺑﻦ ﺟﻌﻔﺮ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٨٦‬‬ ‫)‪ (٢‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٨٧‬‬ ‫)‪ (٣‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪ ،‬ﻣﺎﺩﺓ »ﺣﺒﻂ«‪.‬‬ ‫‪469‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻣﻦ‪ :‬ﺃﺻﻞ ﺍﻟﻤﻨﺰﻟﺔ ﺑﻴﻦ ﺍﻟﻤﻨﺰﻟﺘﻴﻦ ﻭﺃﺻﻞ ﻻ ﻣﻨﺰﻟﺔ ﺑﻴﻦ ﺍﻟﻤﻨﺰﻟﺘﻴﻦ‬ ‫ﺃﻣﺎ ﻓﻲ ﺍﻻﺻﻄﻼﺡ‪ :‬ﻓﻬﻮ ﺑﻄﻼﻥ ﺍﻟﺜﻮﺍﺏ ﺍﻟﻤﺘﺮﺗﺐ ﻋﻦ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﻗﺪ ﺭﺩ‬ ‫ﺍﻟﻮﺍﺭﺟﻼﻧﻲ ﻋﻠﻰ ﻣﻦ ﻓﺴﺮﻩ ﺑﺒﻄﻼﻥ ﺍﻟﻌﻤﻞ ﺫﺍﺗﻪ‪ ،‬ﻓﻘﺎﻝ‪» :‬ﻭﻟﻴﺲ ﻳﺤﺒﻂ ﺍﻟﻜﺒﻴﺮ‬ ‫]ﺃﻱ‪ :‬ﺍﻟﻜﺒﻴﺮﺓ[ ﻣﻦ ﻋﻤﻞ ﺍﻟﻌﺒﺪ ﺷﻴ ﺌﺎ‪ ،‬ﺇﻧﻤﺎ ﻳﺤﺒﻂ ﺍﻟﺜﻮﺍﺏ‪ ،‬ﻭﻟﻢ ﻳﻘﻞ ﺃﺣﺪ‪ :‬ﺇﻥ ﻣﻦ‬ ‫ﻳﺼﻢ‪ ،‬ﺇﻧﻤﺎ ﺍﻹﺣﺒﺎﻁ ﻓﻲ ﺍﻟﺜﻮﺍﺏ«)‪.(١‬‬ ‫ﻋﻤﻞ ﺍﻟﻜﺒﻴﺮ ﻟﻢ ﻳﺼ ‪‬ﻞ ﻭﻟﻢ ‬ ‫‪ ٢٨٤‬ر اﻹ‪63‬ط‬ ‫ﺻﻮﺭ ﺍﻹﺣﺒﺎﻁ ﻣﺘﻌﺪﺩﺓ‪ ،‬ﻣﻨﻬﺎ‪ :‬ﺻﻮﺭ ﺍﻹﺣﺒﺎﻁ ﺑﺎﻋﺘﺒﺎﺭ ﻧﻮﻉ ﺍﻟﺬﻧﺐ‪ ،‬ﻭﻫﻲ‪:‬‬ ‫‪ ١‬ ﺍﻹﺣﺒﺎﻁ ﺑﺎﻟﺸﺮﻙ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺗﻔﻴﺪﻩ ﻧﺼﻮﺹ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻭﺇﺟﻤﺎﻉ ﺍﻷﻣﺔ‪،‬‬ ‫ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪] ﴾® ¬ « ª © ¨ § ﴿ :‬ﺍﻟﺰﻣﺮ‪.[٦٥ :‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‬ ‫‬‫‪ ٢‬ ﺍﻹﺣﺒﺎﻁ ﺍﻟﻤﺘﺮﺗﺐ ﻋﻦ ﺍﻟﻤﻮﺕ ﻋﻠﻰ ﺍﻟﻜﺒﺎﺋﺮ ﺩﻭﻥ ﺗﻮﺑﺔ‪ ،‬ﻗﺎﻝ ﺑﻪ‬ ‫ﻭﺍﻟﻤﻌﺘﺰﻟﺔ‪ ،‬ﺧﻼﻓﺎ ﻟﻤﻦ ﻗﺎﻝ‪ :‬ﺇﻥ ﺍﻹﺣﺒﺎﻁ ﻻ ﻳﻜﻮﻥ ﺑﺎﻟﻤﻌﺎﺻﻲ‪ ،‬ﺑﻞ‬ ‫ﺑﺎﻟﺸﺮﻙ ﻓﻘﻂ‪.‬‬ ‫ﻭﻋﻴﺪﺍ‬ ‫‬‫ﻗﺎﻝ ﺍﻟﻌﻮﺗﺒﻲ‪» :‬ﻓﻤﺎ ﻛﺎﻥ ﻣﻦ ﺍﻟﺬﻧﻮﺏ ﺍﻟﺘﻲ ﺗﻮﺟﺐ ‪‬‬ ‫ﺣﺪﺍ ﻓﻲ ﺍﻟﺪﻧﻴﺎ ﺃﻭ‬ ‫ﻓﻲ ﺍﻵﺧﺮﺓ ﻓﺈﻧﻬﺎ ﺗﺤﺒﻂ ﺍﻟﻌﻤﻞ ﻋﻨﺪ ﺍﻟﻤﻮﺍﻗﻌﺔ« ﻣﺎ ﻟﻢ ﻳﺘﺐ‪ .‬ﻭﻣﻤﺎ ﺍﺳﺘﺪﻝ ﺑﻪ‬ ‫ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ‪» : #‬ﺃﺑﻠﻐﻲ ‬ ‫ﺯﻳﺪﺍ ﺃﻧﻪ ﻗﺪ ﺃﺑﻄﻞ ﺟﻬﺎﺩﻩ ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﺇﻥ ﻟﻢ‬ ‫ﻳﺘﺐ«)‪ .(٢‬ﻭﻋﻦ ﺃﺑﻲ ﻋﺒﻴﺪﺓ ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ﻋﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﻋﻦ ﺍﻟﻨﺒﻲ ﮊ‬ ‫ﻗﺎﻝ‪» :‬ﻣﻦ ﺃﺷﺮﻙ ﺳﺎﻋﺔ ﺃﺣﺒﻂ ﻋﻤﻠﻪ‪ ،‬ﻓﺈﻥ ﺗﺎﺏ ﺟﺪﺩ ﻟﻪ ﺍﻟﻌﻤﻞ«)‪.(٣‬‬ ‫‪ ٣‬ ﺇﺣﺒﺎﻁ ﺍﻟﻌﻤﻞ ﺑﺎﻟﺼﻐﺎﺋﺮ ﻭﺍﻹﺻﺮﺍﺭ‪ ،‬ﻭﻓﻴﻪ ﺗﻔﺼﻴﻞ‪:‬‬ ‫ﺻﻐﻴﺮﺍ‪ ،‬ﻭﺍﻋﺘﻘﺪ ﺗﺮﻙ ﺍﻟﺘﻮﺑﺔ‪ ،‬ﻭﺍﻟﻌﺰﻡ ﻋﻠﻰ ﻣﻌﺎﻭﺩﺓ‬ ‫‬‫ﺫﻧﺒﺎ‬ ‫ﺃﻓﻤﻦ ﺍﺭﺗﻜﺐ ‬ ‫ﺼﺮ‪.‬‬ ‫ﺍﻟﺬﻧﺐ‪ ،‬ﻭﻋﺪﻡ ﺍﻟﻨﺪﻡ‪ ،‬ﻓﺴﻴﺤﺒﻂ ﺛﻮﺍﺏ ﻋﻤﻠﻪ‪ ،‬ﻷﻧﻪ ﻣ ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢١٩‬‬ ‫‬‫ﻭﺃﻳﻀﺎ‪ :‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬‫‬‫)‪ (١‬ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪ :‬ﺍﻟﺪﻟﻴﻞ ﻭﺍﻟﺒﺮﻫﺎﻥ‪ ،١ ،‬ﺹ ‪.٦٧‬‬ ‫)‪ (٢‬ﺍﻟﺒﻴﻬﻘﻲ‪ :‬ﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ ،(١٠٧٩٨‬ﻛﺘﺎﺏ ﺍﻟﺒﻴﻮﻉ‪ ،‬ﺑﺎﺏ ﺍﻟﺮﺟﻞ ﻳﺒﻴﻊ ﺍﻟﺸﻲﺀ ﺇﻟﻰ‬ ‫ﺃﺟﻞ ﺛﻢ ﻳﺸﺘﺮﻳﻪ ﺑﺄﻗﻞ‪.٥٣٩/٥ ،‬‬ ‫)‪ (٣‬ﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺣﺒﻴﺐ‪ :‬ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﺑﺎﺏ )‪ ،(١٠‬ﺑﺎﺏ ﻓﻲ ﺫﻛﺮ ﺍﻟﺸﺮﻙ ﻭﺍﻟﻜﻔﺮ‪ ،‬ﺣﺪﻳﺚ ‪.٦٠‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪470‬‬ ‫ﺏﻣﺮﺗﻜﺐ ﺍﻟﺼﻐﻴﺮﺓ ﻣﻮﺍﻗﻌﺔ ﻭﺷﻬﻮﺓ ﺩﻭﻥ ﺇﺻﺮﺍﺭ ﻭﻻ ﺍﺣﺘﻘﺎﺭ‪ ،‬ﻳﺮﺟﻰ ﺃﻥ‬ ‫ﻻ ﻳﺤﺒﻂ ﻋﻤﻠﻪ‪ ،‬ﻭﻫﺬﺍ ﺃﻗﺮﺏ ﺇﻟﻰ ﺭﻭﺡ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭﺃﻛﺜﺮ ﺗﻨﺎﺳﻘﺎ ﻣﻊ‬ ‫ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﻄﻌﻴﺔ‪ .‬ﻭﻫﻨﺎﻙ ﻣﻜﻔﺮﺍﺕ ﻟﻠﺬﻧﻮﺏ ﺍﻟﺼﻐﺎﺋﺮ‪ ،‬ﻳﺴﺘﺤﻘﻬﺎ‬ ‫ﻣﻐﻔﻮﺭﺍ ﻟﻪ‪.‬‬ ‫‬‫ﺍﻟﻌﺒﺪ ﺑﻌﺪ ﻣﻮﺗﻪ‪ ،‬ﺣﺘﻰ ﻳﻠﻘﻰ ﺍﷲ‬ ‫ﻳﻘﻮﻝ ﻫﻮﺩ ﺑﻦ ﻣﺤﻜﻢ‪ :‬ﺇﻥ ﻣﻨﻬﻢ ﻣﻦ ﺗﺒﻘﻰ ﻋﻠﻴﻪ ﺍﻟﺼﻐﺎﺋﺮ ﻋﻨﺪ ﺍﻟﻤﻮﺕ‪ ،‬ﻓﻴﺸﺪﺩ‬ ‫ﻋﻠﻴﻪ ﻓﻲ ﺧﺮﻭﺝ ﻧﻔﺴﻪ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﺗﺒﻘﻰ ﻋﻠﻴﻪ‪ ،‬ﻓﻴﺸﺪﺩ ﻋﻠﻴﻪ ﻓﻲ ﺍﻟﻤﻮﻗﻒ‪ ،‬ﻭﻣﻨﻬﻢ‬ ‫ﻣﻦ ﺗﺒﻘﻰ ﻋﻠﻴﻪ‪ ،‬ﻓﻴﺸﺪﺩ ﻋﻠﻴﻪ ﻓﻲ ﺍﻟﺼﺮﺍﻁ؛ ﺣﺘﻰ ﻳﻠﻘﻰ ﺍﷲ ﻭﻗﺪ ﻏﻔﺮ ﻟﻪ ﺫﻧﻮﺑﻪ ﻛﻠﻬﺎ‪.‬‬ ‫ﻭﻳﺮﻯ ﺍﻟﺜﻤﻴﻨﻲ‪» :‬ﺇﻥ ﺍﻟﻤﻌﺎﺻﻲ ﺗﺤﺒﻂ ﺍﻟﻄﺎﻋﺎﺕ ﻟﻸﺣﻜﺎﻡ ﺍﻟﺘﻲ ﺃﻭﺟﺒﻬﺎ‬ ‫ﺍﷲ ‪ 8‬ﻟﻔﺎﻋﻠﻬﺎ ﻓﻲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪ ،‬ﻭﺃﻧﻬﺎ ﺗﺴﻘﻂ ﺑﺎﻟﺘﻮﺑﺔ‪ ،‬ﻭﺑﻔﻌﻞ ﺍﻟﺨﻴﺮ‪،‬‬ ‫ﻭﺑﺎﻟﻤﺼﺎﺋﺐ‪ ،‬ﻭﺑﺸﻔﺎﻋﺔ ﺍﻟﺮﺳﻮﻝ ﮊ ‪ ،‬ﻭﻳﻌﻔﻮ ﺍﷲ ﺍﻷﻋﻈﻢ ﻣﻦ ﻛﻞ ﺍﻟﻤﺬﻛﻮﺭﺍﺕ‪،‬‬ ‫ﺼﺮ ﺍﻟﺨﺎﺋﺐ‪ ،‬ﺍﻟﻤﺒﺘﺪﻉ ﺍﻟﻜﺎﺫﺏ‪ ،‬ﻭﻫﻮ ﺍﻟﻨﺎﺩﻡ ﺍﻟﺘﺎﺋﺐ«)‪.(١‬‬ ‫ﺍﻟﻤ ‬ ‫ﻣﻦ ﻏﻴﺮ ‬ ‫ﻭﺃﺻﺮ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺍﻣﺘﻨﻊ‬ ‫‬‫ﻭﻳﺬﻛﺮ ﺍﻟﻮﺍﺭﺟﻼﻧﻲ ﺃﻥ ﺍﻟﻌﺒﺪ ﺇﺫﺍ ﺃﺗﻰ ﻛﺒﻴﺮﺓ ﻣﻦ ﺍﻟﻜﺒﺎﺋﺮ‪،‬‬ ‫ﻣﻦ ﺍﻟﺘﻮﺑﺔ‪ ،‬ﻭﺍﻋﺘﻘﺪ ﺃﻥ ﻻ ﻳﻔﺎﺭﻗﻬﺎ ﺇﻟﻰ ﺃﻥ ﻳﻼﻗﻲ ﺍﷲ ‪ 8‬ﺑﻬﺎ ﻓﻠﻴﺲ ﺑﻤﺤﺎﻝ ﺃﻥ ﻳﺮﺩ‬ ‫ﺍﻟﻮﻋﻴﺪ ﺑﺈﺣﺒﺎﻁ ﺟﻤﻴﻊ ﺃﻋﻤﺎﻝ ﺍﻟﻌﺒﺪ ﻣﻦ ﺍﻟﻄﺎﻋﺔ‪ .‬ﻭﺟﻞ ﺍﻟﻤﻌﺎﺻﻲ ﻭﺭﺩﺕ ﻓﻴﻬﺎ‬ ‫ﺍﻟﻨﺼﻮﺹ ﺃﻥ ﺭﺍﻛﺒﻬﺎ ﻣﻦ ﺃﻫﻞ ﺍﻟﻨﺎﺭ‪ ،‬ﻭﻟﻢ ﻳﺮﺩ ﻓﻲ ﺁﺣﺎﺩ ﺍﻟﻄﺎﻋﺎﺕ ﺃﻥ ﻓﻴﻬﺎ ﺍﻟﺠﻨﺔ)‪.(٢‬‬ ‫ﺃﻣﺎ ﺍﻹﺣﺒﺎﻁ ﻭﺍﻹﺳﻘﺎﻁ ﻓﻘﺪ ﻭﺭﺩ ﻓﻲ ﺍﻟﺸﺮﻉ‪ ،‬ﻓﺄﻣﺎ ﺇﺳﻘﺎﻁ ﺍﻟﻤﻌﺎﺻﻲ ﻓﺎﻟﺬﻱ‬ ‫ﺟﻌﻠﻪ ﺍﷲ ﻓﻲ ﺍﻟﺘﻮﺑﺔ‪ ،‬ﻭﻓﻲ ﺍﻟﺤﺴﻨﺎﺕ‪ ،‬ﻭﺷﻔﺎﻋﺔ ﺍﻟﻤﺼﻄﻔﻰ‪ ،‬ﻭﺍﻟﺸﻬﺎﺩﺓ‪ ،‬ﻭﻋﻔﻮ ﺍﷲ‬ ‫ﺼﺮ‪.‬‬ ‫ﻟﻠﻤ ‬ ‫ﺃﻛﺒﺮ‪ ،‬ﻟﻜﻦ ﻟﻴﺲ ﺫﻟﻚ ﻟﻠﻤﺒﺘﺪﻉ‪ ،‬ﻭﻻ ‬ ‫ﻭﺃﻣﺎ ﺇﺣﺒﺎﻁ ﺍﻟﻄﺎﻋﺎﺕ ﻓﻘﺪ ﺟﻌﻠﻪ ﺍﷲ ﺗﻌﺎﻟﻰ ﻓﻲ ﻗﻀﺎﺋﻪ ﺑﺎﻟﻨﺎﺭ ﻋﻠﻰ ﺭﺍﻛﺐ‬ ‫ﺍﻟﻜﺒﻴﺮﺓ‪ .‬ﻭﺍﻹﺣﺒﺎﻁ ﻭﺍﻹﺳﻘﺎﻁ ﻓﻲ ﺍﻟﺜﻮﺍﺏ ﻭﺍﻟﻌﻘﺎﺏ ﻻ ﺍﻟﻄﺎﻋﺔ ﻭﺍﻟﻤﻌﺼﻴﺔ)‪.(٣‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٢١٩‬ ‪.٢٢٢‬‬ ‫‬‫)‪ (١‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫)‪ (٢‬ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪ :‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.١٦٠‬‬ ‫)‪ (٣‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.١٦١‬‬ ‫‪471‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻣﻦ‪ :‬ﺃﺻﻞ ﺍﻟﻤﻨﺰﻟﺔ ﺑﻴﻦ ﺍﻟﻤﻨﺰﻟﺘﻴﻦ ﻭﺃﺻﻞ ﻻ ﻣﻨﺰﻟﺔ ﺑﻴﻦ ﺍﻟﻤﻨﺰﻟﺘﻴﻦ‬ ‫‪ ! ٢٨٥‬زاة ا ‪+6‬*‬ ‫ﺍﺧﺘﻠﻒ ﺍﻟﻤﺴﻠﻤﻮﻥ ﻓﻲ ﺍﻟﺬﻱ ﻳﻌﻤﻞ ﺍﻟﺤﺴﻨﺎﺕ ﻭﺍﻟﺴﻴﺌﺎﺕ‪ ،‬ﻓﻘﺎﻝ ﺑﻌﻀﻬﻢ‪:‬‬ ‫ﺇﻧﻬﺎ ﺗﺤﺼﻰ ﻋﻠﻴﻪ ﺣﺘﻰ ﻳﻤﻮﺕ‪ ،‬ﺛﻢ ﻳﻨﻈﺮ ﻓﻲ ﺣﺴﻨﺎﺗﻪ ﻭﺳﻴﺌﺎﺗﻪ ﺃﻳﻬﻤﺎ ﺃﻛﺜﺮ ﺃﺟﺰﻱ‬ ‫ﺑﻪ‪ .‬ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ‪ :‬ﺇﺫﺍ ﻋﻤﻞ ﺣﺴﻨﺔ ﺛﻢ ﻋﻤﻞ ﺳﻴﺌﺔ ﻣﺤﺖ ﺍﻟﺴﻴﺌﺔ ﺍﻟﺤﺴﻨﺔ‪.‬‬ ‫ﺼﺮ ﺇﺫﺍ ﺗﺎﺏ‬ ‫ﻭﺳﺌﻞ ﺍﻟﻔﻀﻞ ﺑﻦ ﺍﻟﺤﻮﺍﺭﻱ ‪) 5‬ﺕ ‪٢٧٨‬ﻫ‪٨٩٢/‬ﻡ( ﻋﻦ ‬ ‫ﺍﻟﻤ ‬‫‬ ‫ﻫﻞ ﻳﺜﺒﺖ ﻟﻪ ﻋﻤﻞ ﻣﻦ ﺍﻟﺤﺴﻨﺎﺕ ﻓﻲ ﺣﺎﻝ ﺍﻹﺻﺮﺍﺭ؟ ﻓﻘﺎﻝ‪ :‬ﺇﻧﻤﺎ ﻳﺘﻘﺒﻞ ﺍﷲ ﻣﻦ‬ ‫ﺍﻟﻤﺘﻘﻴﻦ‪.‬‬ ‫ﻭﻗﺎﻝ ﻣﺤﻤﺪ ﺑﻦ ﻣﺤﺒﻮﺏ ‪ : 5‬ﺇﺫﺍ ﺗﺎﺏ ﺍﷲ ﺭﺩ ﺍﷲ ﻋﻠﻴﻪ ﺻﺎﻟﺢ ﻋﻤﻠﻪ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻤﺆﺛﺮ‪ :‬ﺇﻧﻤﺎ ﻳﺘﻮﻟﻰ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺧﻮﺍﺗﻢ ﺃﻋﻤﺎﻟﻬﻢ‪ .‬ﻓﻤﻦ ﺧﺘﻢ ﻋﻤﻠﻪ‬ ‫ﺑﺨﻴﺮ ﻭﺗﻮﺑﺔ ﻭﺍﺳﺘﻐﻔﺎﺭ ﻭﺇﻧﺎﺑﺔ ﻭﺃﻋﻄﻰ ﻣﺎ ﻟﺰﻣﻪ ﻣﻦ ﺍﻟﺤﻖ‪ ،‬ﻭﺍﻋﺘﺮﻑ ﺑﺬﻧﺒﻪ‪ ،‬ﻭﺻﺪﻕ‬ ‫ﻓﻲ ﺗﻮﺑﺘﻪ ﺗﻮﻟﻴﻨﺎﻩ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻭﻻ ﻳﻀﺮﻩ ﻣﺎ ﺳﺒﻖ ﻣﻦ ﻛﺜﺮﺓ ﺫﻧﻮﺑﻪ‪.‬‬ ‫ﻭﺃﻣﺎ ﻣﻦ ﺧﺘﻢ ﻋﻤﻠﻪ ﺑﺎﻟﻨﻜﺚ ﻭﺍﻹﺻﺮﺍﺭ ﻭﺍﻧﺘﺤﺎﻝ ﺍﻟﺒﺎﻃﻞ ﺩﻳ ﻨﺎ ﻓﻬﻮ ﻻ ﻳﻨﺘﻔﻊ‬ ‫ﺑﻤﺎ ﻣﻀﻰ ﻣﻦ ﺣﺴﻨﺎﺗﻪ؛ ﻷﻥ ﺍﻟﺤﺴﻨﺎﺕ ﻳﺬﻫﺒﻦ ﺍﻟﺴﻴﺌﺎﺕ‪ ،‬ﻭﺍﻟﺴﻴﺌﺎﺕ ﻳﺬﻫﺒﻦ‬ ‫ﺍﻟﺤﺴﻨﺎﺕ)‪.(١‬‬ ‫ﻭﻗﺪ ﺧﺎﻃﺐ ﺍﷲ ﺃﺻﺤﺎﺏ ﻧﺒﻴﻪ ﻓﻘﺎﻝ‪u t s r q p﴿ :‬‬ ‫‪~}|{zyxwv‬ﮯ¡‪£¢‬‬ ‫‪] ﴾¦ ¥ ¤‬ﺍﻟﺤﺠﺮﺍﺕ‪ [٢ :‬ﻓﺄﻭﻋﺪﻫﻢ ﺍﷲ ﺃﻥ ﻳﺤﺒﻂ ﺣﺠﻬﻢ ﻭﻏﺰﻭﻫﻢ ﻭﺻﻼﺗﻬﻢ‬ ‫ﻭﺻﻴﺎﻣﻬﻢ ﻭﺻﺪﻗﺎﺗﻬﻢ ﺑﺄﻥ ﻳﺮﻓﻌﻮﺍ ﺃﺻﻮﺍﺗﻬﻢ ﻓﻮﻕ ﺻﻮﺕ ﺍﻟﻨﺒﻲ‪ ،‬ﻓﻌﻠﻢ ﺃﻥ ﺍﻷﻋﻤﺎﻝ‬ ‫ﻳﺤﺒﻄﻬﺎ ﺃﻳﺴﺮﻫﺎ)‪.(٢‬‬ ‫)‪ (١‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٦٥٥‬‬ ‫)‪ (٢‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٦٥٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪472‬‬ ‫‪ ٢٨٦‬ا ‪K‬اب وا )ب ‪h3‬‬ ‫ﻳﻀﻊ ﺍﻟﻘﻄﺐ ﺃﻃﻔﻴﺶ ﺍﻹﻳﻤﺎﻥ ﺑﺎﻟﺤﺴﺎﺏ ﺍﻟﻴﺴﻴﺮ ﻭﺍﻟﻌﻘﺎﺏ ﺍﻟﻌﺴﻴﺮ ﺿﻤﻦ‬ ‫ﺷﺮﻭﻁ ﻛﻤﺎﻝ ﺍﻹﻳﻤﺎﻥ)‪.(١‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺃﺳﺌﻠﺔ ﺣﻮﻝ ﺍﻟﺠﺰﺍﺀ‪ :‬ﻫﻞ ﻳﺼﺢ ﺃﻥ ﻳﻜﻠﻒ ﺍﷲ ﻋﺒﺎﺩﻩ‬ ‫‬‫ﻭﻳﻄﺮﺡ‬ ‫ﻭﻳﺄﻣﺮﻫﻢ ﻭﻳﻨﻬﺎﻫﻢ ﺑﺄﻭﺍﻣﺮﻩ ﻭﻧﻮﺍﻫﻴﻪ ﻭﻻ ﻋﻘﻮﺑﺔ ﻭﻻ ﻣﺜﻮﺑﺔ؟ ﻭﻫﻞ ﻳﺴﻮﻍ ﺃﻥ‬ ‫ﻳﺄﻣﺮﻫﻢ ﻭﻳﻨﻬﺎﻫﻢ ﻭﻳﺠﻌﻞ ﻣﺜﻮﺑﺘﻬﻢ ﺗﺮﻙ ﻋﻘﺎﺑﻬﻢ ﺇﻥ ﺃﻃﺎﻋﻮﺍ‪ ،‬ﻭﺃﻣﺎ ﺇﻥ ﻋﺼﻮﺍ‬ ‫ﻓﻴﻌﺎﻗﺒﻬﻢ ﺃﻭ ﻋﻜﺲ ﺫﻟﻚ ﺃﻥ ﻳﺄﺟﺮﻫﻢ ﻋﻠﻰ ﺍﻟﻄﺎﻋﺔ‪ ،‬ﻭﻻ ﻳﻌﺎﻗﺒﻬﻢ ﻋﻠﻰ ﺍﻟﻤﻌﺼﻴﺔ‪،‬‬ ‫ﻭﺗﻜﻮﻥ ﻣﺆﺍﺟﺮﺓ ﺍﻟﻄﺎﺋﻌﻴﻦ ﺛﻮﺍﺑﻬﻢ ﻭﺣﺮﻣﺎﻥ ﺍﻟﺜﻮﺍﺏ ﻟﻠﻌﺎﺻﻴﻦ ﻋﻘﻮﺑﺔ ﻟﻬﻢ؟ ﺃﻭ ﻫﻞ‬ ‫ﻣﺆﺑﺪﺍ ﻻ ﺁﺧﺮ ﻟﻪ‪ ،‬ﻭﺍﻟﺜﻮﺍﺏ ﻭﺍﻟﻌﻘﺎﺏ ﻓﻲ ﺧﻼﻝ ﺫﻟﻚ‬ ‫‬‫ﻳﺴﻮﻍ ﺃﻥ ﻳﺠﻌﻞ ﺍﻟﺘﻜﻠﻴﻒ‬ ‫ﻣﻨﻘﻄﻌﺎ‬ ‫‬‫ﻻ ﺃﺟﺮ ﻟﻠﺘﻜﻠﻴﻒ‪ ،‬ﻭﻟﻠﺠﺰﺍﺀ؟ ﻭﻫﻞ ﻳﺴﻮﻍ ﻓﻲ ﺍﻟﻌﻘﻞ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺠﺰﺍﺀ‬ ‫ﻛﻤﺎ ﻳﻨﻘﻄﻊ ﺍﻟﻌﻤﻞ‪ ،‬ﺃﻭ ﻳﺠﻌﻞ ﺇﺣﺪﻯ ﺍﻟﻤﺜﻮﺑﺘﻴﻦ ﻣﻨﻘﻄﻌﺔ‪ ،‬ﻭﺍﻷﺧﺮﻯ ﺩﺍﺋﻤﺔ؟‬ ‫ﻭﻳﺠﻴﺐ ﺍﻟﻮﺍﺭﺟﻼﻧﻲ ﻋﻦ ﻫﺬﻩ ﺍﻷﺳﺌﻠﺔ‪ :‬ﺇﻥ ﻫﺬﺍ ﻛﻠﻪ ﺳﺎﺋﻎ ﻓﻲ ﺍﻟﻌﻘﻞ‪،‬‬ ‫ﻻ ﺍﺳﺘﺤﺎﻟﺔ ﻓﻴﻪ‪ ،‬ﻭﻟﻴﺲ ﻓﻴﻪ ﺷﻲﺀ ﻳﺒﻄﻞ ﺍﻟﺤﻜﻤﺔ ﺇﻻ ﺍﻟﻤﺴﺄﻟﺔ ﺍﻷﻭﻟﻰ‪ :‬ﻭﻫﻮ ﺃﻥ‬ ‫ﻳﻜﻠﻔﻬﻢ ﻭﻻ ﻣﺜﻮﺑﺔ ﻭﻻ ﻋﻘﻮﺑﺔ)‪.(٢‬‬ ‫ﻭﺟﺰﺍﺀ ﺍﷲ ﺗﻌﺎﻟﻰ ﻟﻠﻤﺆﻣﻦ ﺍﻟﻤﻮﻓ‪‬ﻲ ﻫﻮ ﺍﻟﺠﻨﺔ‪ ،‬ﻭﺛﻮﺍﺑﻪ ﺃﺑﺪﻱ ﻣﺎﺩﻱ ﻭﻣﻌﻨﻮﻱ‪،‬‬ ‫ﻻ ﻳﺸﺒﻬﻪ ﺃﻱ ﺛﻮﺍﺏ ﺩﻧﻴﻮﻱ‪ ،‬ﻭﻫﻮ ﻣﻤﺎ ﻳﺠﺐ ﻋﻠﻰ ﺍﻟﻤﻜﻠﻒ ﻣﻌﺮﻓﺘﻪ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺜﻮﺍﺏ‬ ‫ﻭﺍﺟﺐ ﻟﻠﻤﺆﻣﻦ ﻣﻦ ﻣﻘﺘﻀﻰ ﺍﻟﺤﻜﻤﺔ ﺍﻹﻟﻬﻴﺔ‪ ،‬ﻭﺑﺮﺣﻤﺔ ﻣﻨﻪ ﺗﻌﺎﻟﻰ ﻻ ﺑﺈﻳﺠﺎﺏ‬ ‫ﻣﻮﺟﺐ ﻋﻠﻰ ﺍﷲ ‪.(٣) 8‬‬ ‫ﻭﻋﻘﺎﺏ ﺍﷲ ﺗﻌﺎﻟﻰ ﻟﻠﻌﺼﺎﺓ ﻣﻦ ﻋﺒﺎﺩﻩ ﻫﻮ‪ :‬ﺟﺰﺍﺀ ﺍﷲ ﻓﻲ ﺍﻵﺧﺮﺓ‪ ،‬ﺑﺎﻟﻨﺎﺭ‬ ‫ﺍﺑﺘﻼﺀ‪،‬‬ ‫‬‫ﻋﻘﺎﺑﺎ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ‬ ‫ﺍﻟﺪﺍﺋﻤﺔ ﺍﻟﺘﻲ ﻻ ﺍﻧﻘﻄﺎﻉ ﻟﻬﺎ؛ ﺃﻣﺎ ﻋﺬﺍﺏ ﺍﻟﺪﻧﻴﺎ ﻓﻴﻜﻮﻥ ‬ ‫)‪ (١‬ﺃﻃﻔﻴﺶ‪ :‬ﺷﺮﺡ ﻋﻘﻴﺪﺓ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺹ ‪.١٢٦‬‬ ‫)‪ (٢‬ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪ :‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.١٥٧‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.١٦٦‬‬ ‫‬‫)‪ (٣‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫‪473‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻣﻦ‪ :‬ﺃﺻﻞ ﺍﻟﻤﻨﺰﻟﺔ ﺑﻴﻦ ﺍﻟﻤﻨﺰﻟﺘﻴﻦ ﻭﺃﺻﻞ ﻻ ﻣﻨﺰﻟﺔ ﺑﻴﻦ ﺍﻟﻤﻨﺰﻟﺘﻴﻦ‬ ‫ﻭﻻ ﻳﻌﻠﻢ ﺃﻧﻪ ﻋﻘﺎﺏ ﺇﻻ ﺑﺪﻟﻴﻞ ﻧﻘﻠﻲ‪ .‬ﻭﻳﺠﺐ ﻋﻠﻰ ﺍﻟﻤﻜﻠﻒ ﺍﻻﻋﺘﻘﺎﺩ ﺑﻮﺟﻮﺏ‬ ‫ﻇﻠﻤﺎ؛ ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪Î Í Ì ﴿ :‬‬‫ﺍﻟﻨﺎﺭ‪ ،‬ﻭﺑﺄﻧﻬﺎ ﻋﻘﺎﺏ ﻣﻦ ﺍﷲ ﻋﺪﻻ‪ ،‬ﻻ ‬ ‫‪] ﴾ Ð Ï‬ﺍﻷﻧﻔﺎﻝ‪.[٢٥ :‬‬ ‫‪ ٢٨٧‬ا ‪K‬اب وا )ب ˆ‪ *8‬وا‪ ( 86Q‬اﷲ @) (‬ ‫ﻭﺟﻮﺑﺎ ﻭﻻ‬ ‫‬‫ﻳﺬﻫﺐ ﺍﻟﻮﺍﺭﺟﻼﻧﻲ ﺇﻟﻰ ﺃﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﻻ ﻳﺠﺐ ﻋﻠﻴﻪ ﺷﻲﺀ‬ ‫ﺇﻳﺠﺎﺑﺎ؛ ﻷﻧﻪ ﻟﻴﺲ ﻓﻮﻗﻪ ﺃﺣﺪ‪ .‬ﻭﺃﻣﺎ ﺃﻥ ﻳﺠﺐ ﻋﻠﻴﻪ ﻓﻲ ﻛﺮﻣﻪ ﻭﺟﻮﺩﻩ ﺃﻭ ﻓﻲ ﺣﻜﻤﻪ‬ ‫‬ ‫ﻭﻋﺪﻟﻪ ﻓﻨﻌﻢ‪ .‬ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪ ~ } | { ﴿ :‬ﮯ ﴾ ]ﺍﻟﺮﻭﻡ‪.[٤٧ :‬‬ ‫ﺇﻥ ﺃﺻﻞ ﺍﻟﺜﻮﺍﺏ ﻭﺍﻟﻌﻘﺎﺏ ﻭﺍﻟﻮﻋﺪ ﻭﺍﻟﻮﻋﻴﺪ‪ ،‬ﻳﺮﺗﺒﻂ ﻭﻗﻮﻋﻬﻢ ﺑﻮﺟﻮﺩ‬ ‫ﺍﻟﻤﻜﻠﻒ ﻭﺍﻟﺘﻜﻠﻴﻒ ﺍﻟﻤﻄﻠﻮﺏ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﻟﻴﺲ ﻣﻦ ﺍﻟﺤﻜﻤﺔ ﺑﻌﺪ ﻭﺟﻮﺩ ﺍﻟﻤﻜﻠﻒ‬ ‫ﺑﺪ ﻣﻦ ﺗﻜﻠﻴﻔﻪ ﺑﻤﻘﺘﻀﻴﺎﺕ ﺍﻟﺤﻜﻤﺔ‪،‬‬ ‫ﺇﻫﻤﺎﻟﻪ ﻭﺇﺭﺳﺎﻟﻪ ﻣﻦ ﻏﻴﺮ ﻣﺎ ﻳﻜﻠﻒ‪ ،‬ﻭﻻ ‬ ‫ﺑﺪ‬ ‫ﻭﻧﻔﻲ ﺍﻟﺴﻔﻪ ﻭﺍﻟﻌﺒﺚ ﻭﺍﻟﺒﺎﻃﻞ ﻋﻦ ﺍﻟﺒﺎﺭﻱ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻓﻌﻨﺪ ﺫﻟﻚ ﻋﻠﻤﻨﺎ ﺃﻧﻪ ﻻ ‬ ‫ﻣﻦ ﻭﻗﻮﻋﻬﻤﺎ‪ ،‬ﺃﻭ ﻭﻗﻮﻉ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻋﻘﻼ ﻭﺷﺮ ﻋﺎ)‪.(١‬‬ ‫ﻣﺬﻫﺒﺎ ﺁﺧﺮ ﺇﺫ ﻳﻘﻮﻝ‪ :‬ﺃﻭﺟﺐ‬ ‫‬‫ﻭﻓﻲ ﺍﻷﻣﺮ ﻧﻔﺴﻪ ﻳﺬﻫﺐ ﺍﻟﻘﻄﺐ ﺃﻃﻔﻴﺶ‬ ‫ﺃﺻﺤﺎﺑﻨﺎﺭﺣﻤﻬﻢ ﺍﷲﻭﺍﻟﻤﻌﺘﺰﻟﺔ ﻭﺍﻟﺨﻮﺍﺭﺝ ﻋﻘﺎﺏ ﺻﺎﺣﺐ ﺍﻟﻜﺒﻴﺮﺓ ﺇﻥ ﻟﻢ‬ ‫ﻳﺘﺐ‪ ،‬ﻭﻟﻢ ﻳﺠﻮﺯﻭﺍ ﺃﻥ ﻳﻌﻔﻮ ﺍﷲ ﻋﻨﻪ‪ ،‬ﻷﻧﻪ ﺃﻭﻋﺪ ﻓﻠﻮ ﺃﺧﻠﻒ ﻟﺰﻡ ﺍﻟﻜﺬﺏ)‪.(٢‬‬ ‫ﻭﻳﺸﻴﺮ ﺍﻟﺴﺎﻟﻤﻲ ﺇﻟﻰ ﺃﻥ ﻣﻮﻗﻒ ﺍﻟﻤﻌﺘﺰﻟﺔ ﻫﻮ ﻭﺟﻮﺏ ﺛﻮﺍﺏ ﺍﻟﻄﺎﻋﺔ ﻋﻠﻰ ﺍﷲ‪،‬‬ ‫ﺑﻨﺎﺀ ﻋﻠﻰ ﻗﻮﻟﻬﻢ ﺑﺘﺤﻜﻴﻢ ﺍﻟﻌﻘﻞﺇﻟﻰ ﻭﺟﻮﺏ ﺛﻮﺍﺏ‬ ‫ﺇﺫ ﺫﻫﺒﺖ ﺍﻟﻤﻌﺘﺰﻟﺔ‬ ‫ﺍﻟﻄﺎﻋﺔ ﻋﻘﻼ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﻟﻰ‪ .‬ﻭﺍﺣﺘﺠﻮﺍ ﻋﻠﻰ ﺫﻟﻚ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺰﻳﺰ ﺑﻘﻮﻟﻪ‬ ‫ﺗﻌﺎﻟﻰ‪Æ Å Ä Ã Â Á À ¿ ¾ ½ ¼ » º ¹ ﴿ :‬‬ ‫‪] ﴾ Í Ì Ë Ê ÉÈ Ç‬ﺍﻟﻨﺴﺎﺀ‪.[١٠٠ :‬‬ ‫)‪ (١‬ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪ :‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.١٥٨‬‬ ‫)‪ (٢‬ﺃﻃﻔﻴﺶ‪ :‬ﺷﺮﺡ ﻋﻘﻴﺪﺓ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺹ ‪.١٣٠‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪474‬‬ ‫ﻭﻳﺮﻯ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﺃﻧﻪ ﻻ ﻧﺰﺍﻉ ﻓﻲ ﻭﺟﻮﺏ ﺍﻟﺜﻮﺍﺏ ﻋﻠﻰ ﺍﻟﻄﺎﻋﺔ‪ ،‬ﻟﻜﻦ‬ ‫ﺫﻟﻚ ﺑﺤﻜﻢ ﺍﻟﻮﻋﺪ ﻭﺍﻟﻌﻠﻢ ﻭﺍﻟﺘﻔﻀﻞ ﻭﺍﻟﻜﺮﻡ‪ ،‬ﻻ ﺑﺤﻜﻢ ﺍﻻﺳﺘﺤﻘﺎﻕ‪ .‬ﻓﻬﻮ ‪4‬‬ ‫ﻭﻭﻓﺎﺀ ﺑﻮﻋﺪﻩ)‪.(١‬‬ ‫‬‫ﻳﺜﻴﺐ ﺍﻟﻤﻄﻴﻊ ﺗﻔﻀﻼ ﻣﻨﻪ‪،‬‬ ‫ﻭﻫﺬﺍ ﺍﻟﺠﺰﺍﺀ ﻣﺤﺪﺙ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻳﺆﻛﺪﻩ ﺍﻟﻜﻨﺪﻱ ﺃﻧﻪ ﻻ ﻳﻘﺎﻝ‪ :‬ﺇﻥ ﺛﻮﺍﺏ ﺍﷲ‬ ‫ﻷﻫﻞ ﻃﺎﻋﺘﻪ ﺃﺯﻟﻲ‪ ،‬ﻷﻧﻪ ﻣﺤﺪﺙ‪ ،‬ﻭﻻ ﻳﻜﻮﻥ ﻟﻤﺤﺪﺙ ﺇﻻ ﻣﺤﺪﺙ‪ ،‬ﻓﺜﺒﻮﺕ ﻣﻌﻨﻰ‬ ‫ﺍﻟﺜﻮﺍﺏ ﻟﻠﻤﺤﺪﺙ‪ ،‬ﻟﺜﺒﻮﺕ ﺣﺪﻭﺛﻪ‪ ،‬ﻛﺬﻟﻚ ﺛﺒﻮﺕ ﻣﻌﺎﻧﻲ ﺍﻟﻌﻘﺎﺏ ﻟﻠﻤﺤﺪﺙ ﻣﻌﻨﻰ‬ ‫ﺛﺒﻮﺕ ﺣﺪﻭﺛﻪ)‪.(٢‬‬ ‫‪Q ٢٨٨‬اء أ‪ <#‬ا ‪*F‬ة‬ ‫ﺃﻫﻞ ﺍﻟﻔﺘﺮﺓ ﻫﻢ ﺍﻟﺬﻳﻦ ﻭﺟﺪﻭﺍ ﻗﺒﻞ ﺑﻌﺜﺔ ﺳﻴﺪﻧﺎ ﻣﺤﻤﺪ ﮊ ﺃﻭ ﺑﻌﺪﻫﺎ‪ ،‬ﻣﻤﻦ ﻟﻢ‬ ‫ﺗﻘﻢ ﻋﻠﻴﻬﻢ ﺍﻟﺤﺠﺔ‪ ،‬ﻭﻗﺒﻞ ﻏﻴﺮﻩ ﻣﻦ ﺍﻟﺮﺳﻞ ﻣﻦ ﻟﺪﻥ ﺁﺩﻡ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪M L ﴿ :‬‬ ‫‪] ﴾O N‬ﺍﻟﻤﺎﺋﺪﺓ‪.[١٩ :‬‬ ‫ﻭﺍﺧﺘﻠﻒ ﺍﻟﻤﺘﻜﻠﻤﻮﻥ ﻓﻲ ﺣﻜﻢ ﺃﻫﻞ ﺍﻟﻔﺘﺮﺓ‪ :‬ﻫﻞ ﻫﻢ ﻣﻌﺬﻭﺭﻭﻥ ﺃﻡ ﻻ؟‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺇﻟﻰ ﺃﻧﻬﻢ ﻏﻴﺮ ﻣﻌﺬﻭﺭﻳﻦ ﻓﻲ ﺍﻟﺸﺮﻙ‪ ،‬ﻭﻣﻌﺬﻭﺭﻭﻥ ﻓﻴﻤﺎ ﺩﻭﻥ‬ ‫‬‫ﻭﺫﻫﺒﺖ‬ ‫ﺫﻟﻚ)‪ .(٣‬ﻭﻳﺼﺮﺡ ﺍﻹﻣﺎﻡ ﺍﻟﺨﻠﻴﻠﻲ ﺃﻥ ﺳﻨ‪‬ﺔ ﺍﷲ ﺗﻌﺎﻟﻰ ﻗﺪ ﺟﺮﺕ ﻓﻲ ﻋﺒﺎﺩﻩ ﺃﻧﻪ‬ ‫ﻋﺬﺍﺑﺎ ﻳﺴﺘﺄﺻﻠﻬﺎ ﻭﻳﻬﻠﻜﻬﺎ ﺇﻻ ﺑﻌﺪ ﺇﻗﺎﻣﺔ ﺍﻟﺤﺠﺔ ﻋﻠﻴﻬﻢ ﺑﺎﻹﻧﺬﺍﺭ‬ ‫‬‫ﻻ ﻳﻌﺬﺏ ﻗﺮﻳﺔ‬ ‫ﻭﺑﻌﺜﻪ ﺍﻟﺮﺳﻞ‪ ،‬ﻛﻤﺎ ﺟﺮﻯ ﻟﻘﻮﻡ ﻧﻮﺡ ﻭﻫﻮﺩ ﻭﺻﺎﻟﺢ ﻭﺷﻌﻴﺐ ﻭﻟﻮﻁ ﻭﻏﻴﺮﻫﻢ‪ ،‬ﻓﻬﻮ‬ ‫ﻗﻮﻟﻪ‪] ﴾ ¿ ¾ ½ ¼ » º ﴿ :‬ﺍﻹﺳﺮﺍﺀ‪ [١٥ :‬ﻭﺃﻧﻪ ﻻ ﻳﺮﺍﺩ ﺑﺬﻟﻚ ﻋﺬﺍﺏ‬ ‫ﺍﻵﺧﺮﺓ‪ ،‬ﻭﻻ ﻫﻼﻛﻬﺎ‪ ،‬ﻭﺇﻧﻤﺎ ﻳﺮﺍﺩ ﺑﻪ ﻋﺬﺍﺏ ﺍﻟﻘﺮﻯ ﺑﺈﻫﻼﻙ ﺃﻫﻠﻬﺎ ﺑﺎﻟﺘﺪﻣﻴﺮ‬ ‫ﻭﺍﻟﺨﺴﻒ ﻭﺍﻹﻏﺮﺍﻕ ﻭﺍﻟﺮﺟﻔﺔ ﻭﻏﻴﺮ ﺫﻟﻚ‪.‬‬ ‫)‪ (١‬ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٢١٦‬‬ ‫)‪ (٢‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٦١‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٧٢٧‬‬ ‫‬‫)‪ (٣‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫‪475‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻣﻦ‪ :‬ﺃﺻﻞ ﺍﻟﻤﻨﺰﻟﺔ ﺑﻴﻦ ﺍﻟﻤﻨﺰﻟﺘﻴﻦ ﻭﺃﺻﻞ ﻻ ﻣﻨﺰﻟﺔ ﺑﻴﻦ ﺍﻟﻤﻨﺰﻟﺘﻴﻦ‬ ‫ﻭﺇﻥ ﻋﺬﺍﺏ ﺍﻵﺧﺮﺓ ﻟﻪ ﺣﻜﻢ ﺁﺧﺮ ﻳﺨﺺ ﺍﻷﻓﺮﺍﺩ ﻓﻲ ﻣﻌﻨﻰ ﺇﻗﺎﻣﺔ ﺍﻟﺤﺠﺔ ﻋﻠﻴﻬﻢ‬ ‫ﺑﻤﻮﺟﺒﺎﺕ ﺍﻟﻌﻘﻞ ﺗﺎﺭﺓ‪ ،‬ﻭﺑﺎﻟﺴﻤﺎﻉ ﻣﻦ ﺍﻟﻤﻨﺬﺭﻳﻦ ﻣﻦ ﺍﻟﺮﺳﻞ ﺃﺧﺮﻯ‪ .‬ﻭﻗﺪ ﺃﻗﺎﻡ ﻋﻠﻴﻬﻢ‬ ‫ﺻﺮﻳﺤﺎ ﺑﻤﺎ ﺭﻛﺐ ﻓﻴﻬﻢ ﻣﻦ ﺍﻟﻔﻄﺮﺓ ﺍﻟﺴﻠﻴﻤﺔ ﺍﻟﺘﻲ ﺗﺸﻬﺪ ﻟﻪ ﺑﺎﻟﻮﺣﺪﺍﻧﻴﺔ‪،‬‬ ‫‬‫ﺍﻟﺤﺠﺔ‬ ‫ﻭﺫﻛﺮ ﺫﻟﻚ ﻓﻲ ﻛﺘﺎﺑﻪ‪ ،‬ﺛﻢ ﺷﻬﺪ ﻋﻠﻴﻬﻢ ﺑﺬﻟﻚ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪9 8 7 6 ﴿ :‬‬ ‫‪] ﴾ C B A @ ? > = < ; :‬ﺍﻷﻋﺮﺍﻑ‪ [١٧٢ :‬ﻓﻘﺪ‬ ‫ﻗﻄﻊ ﻋﺬﺭﻫﻢ ﻭﺃﺑﻄﻞ ﺟﻮﺍﺑﻬﻢ‪ ،‬ﻭﺃﻟﺰﻣﻬﻢ ﺍﻹﻳﻤﺎﻥ‪ ،‬ﻭﺃﺛﺒﺖ ﻋﻠﻴﻬﻢ ﺍﻟﺤﺠﺔ)‪.(١‬‬ ‫‪Q ٢٨٩‬اء أ‪b‬ل ا ' ٴ!‪84‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺃﻥ ﺃﻃﻔﺎﻝ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻟﺤﻖ ﻵﺑﺎﺋﻬﻢ ﺑﻨﺎﻃﻖ ﺍﻟﻘﺮﺁﻥ‪ .‬ﻗﺎﻝ ﺍﷲ‪:‬‬ ‫‬‫ﻳﺮﻯ‬ ‫﴿‪a`_^]\[ZYXWVU‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻋﻠﻰ ﺟﺰﺍﺋﻬﻢ)‪.(٢‬‬ ‫‬‫‪] ﴾ b‬ﺍﻟﻄﻮﺭ‪ [٢١ :‬ﻓﻼ ﻗﻮﻝ ﻓﻴﻬﻢ ﺇﺫ ﺍﺗﻔﻖ‬ ‫‪Q ٢٩٠‬اء أ‪b‬ل ا '‪ 8;4‬وا '‪8.*+‬‬ ‫ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻲ ﺃﻃﻔﺎﻝ ﺍﻟﻤﻨﺎﻓﻘﻴﻦ ﻭﺍﻟﻤﺸﺮﻛﻴﻦ‪ :‬ﻓﻘﺎﺋﻞ ﻳﻘﻮﻝ‪ :‬ﻫﻢ ﺗﺒﻊ‬ ‫ﻵﺑﺎﺋﻬﻢ‪ .‬ﻭﻗﺎﺋﻞ ﻳﻘﻮﻝ‪ :‬ﺑﺎﻟﻮﻗﻮﻑ ﻋﻨﻬﻢ‪ .‬ﻭﻗﺎﺋﻞ ﻳﻘﻮﻝ‪ :‬ﻫﻢ ﻓﻲ ﺍﻟﻮﻻﻳﺔ‪ .‬ﻭﺫﻫﺐ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻓﻲ ﺫﻟﻚ ﺇﻟﻰ ﺍﺗﺠﺎﻫﺎﺕ‪:‬‬ ‫‬ ‫ﺍﺗﺠﺎﻩ ﻗﺎﻝ‪ :‬ﺇﻧﻬﻢ ﺗﺒﻊ ﻵﺑﺎﺋﻬﻢ ﻭﻻﺣﻘﻮﻥ ﺑﻬﻢ ﻓﻲ ﺍﻵﺧﺮﺓ‪ ،‬ﻛﻤﺎ ﻛﺎﻧﻮﺍ ﻻﺣﻘﻴﻦ‬‫‬ ‫ﺑﻬﻢ ﻓﻲ ﺃﺣﻜﺎﻡ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺃﻧﻬﻢ ﻳﻌﺬﺑﻮﻥ ﻛﻤﺎ ﻳﻌﺬﺏ ﺁﺑﺎﺅﻫﻢ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﺗﺠﺎﻩ ﺁﺧﺮ‪ :‬ﺇﻧﻬﻢ ﻳﺜﺎﺑﻮﻥ ﻓﻲ ﺍﻵﺧﺮﺓ‪ ،‬ﻷﻧﻪ ﻗﺪ ﺃﺧﺬ ﻋﻠﻴﻬﻢ ﺍﻟﻤﻴﺜﺎﻕ‪ ،‬ﻭﻗﺪ‬‫‬ ‫ﺃﻗﺮﻭﺍ ﺑﻪ‪ ،‬ﻭﻗﺪ ﺛﺒﺖ ﻟﻬﻢ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻟﻢ ﻳﻤﻜﻦ ﻣﻨﻬﻢ ﻓﻲ ﺻﺒﺎﻫﻢ ﻣﺎ ﻳﺜﺒﺖ‬ ‫ﻋﻠﻴﻬﻢ ﺑﻪ ﻧﻘﺾ ﺫﻟﻚ ﺍﻟﻤﻴﺜﺎﻕ‪ ،‬ﻷﻥ ﺍﻟﻘﻠﻢ ﻣﺮﻓﻮﻉ ﻋﻨﻬﻢ‪ ،‬ﻭﺍﻟﺘﻌﺒﺪ ﻋﻨﻬﻢ ﺯﺍﺋﻞ‪.‬‬ ‫)‪ (١‬ﺍﻟﺨﻠﻴﻠﻲ‪ :‬ﺗﻤﻬﻴﺪ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪ ١١٨‬ ‪.١١٩‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪ :‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٨١‬‬ ‫‬‫)‪ (٢‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٥‬ﺹ ‪.١٧٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪476‬‬ ‫ﻭﻗﺎﻝ ﺍﺗﺠﺎﻩ ﺛﺎﻟﺚ‪ :‬ﺑﺎﻟﻮﻗﻮﻑ ﻋﻨﻬﻢ ﻻﺧﺘﻼﻑ ﺍﻟﻨﺎﺱ ﻓﻴﻬﻢ‪ ،‬ﺇﺫ ﻟﻢ ﻳﺄﺕ ﻓﻴﻬﻢ‬‫‬ ‫ﻧﺺ ﺃﻧﻬﻢ ﻣﻦ ﺃﻫﻞ ﺍﻟﺠﻨﺔ ﺃﻭ ﻣﻦ ﺃﻫﻞ ﺍﻟﻨﺎﺭ‪ ،‬ﻭﺃﻣﺎ ﺑﻌﺪ ﺑﻠﻮﻏﻬﻢ ﺍﻟﺤﻠﻢ ﻓﻘﺪ‬ ‫ﺗﺒﻌﺎ ﻵﺑﺎﺋﻬﻢ ﻓﻲ ﺃﺣﻜﺎﻡ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﺃﻧﻬﻢ ﺇﻥ ﻣﺎﺗﻮﺍ ﺑﻌﺪ‬ ‫ﻗﻴﻞ‪ :‬ﺇﻧﻬﻢ ﻻ ﻳﻜﻮﻧﻮﻥ ‬ ‫ﺑﻠﻮﻏﻬﻢ ﻗﺒﻞ ﺃﻥ ﻳﻌﺼﻮﺍ ﺍﷲ ﺑﻤﻌﺼﻴﺔ‪ ،‬ﻭﻟﻢ ﻳﺆﺩﻭﺍ ﷲ ﻓﺮﺍﺋﻀﻪ ﻓﻬﻢ ﻣﻦ ﺃﻫﻞ‬ ‫ﺍﻟﺠﻨﺔ‪ ،‬ﻷﻧﻬﻢ ﻣﻮﻟﻮﺩﻭﻥ ﻋﻠﻰ ﺍﻟﻔﻄﺮﺓ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻴﻬﻢ ﻓﻴﻤﺎ ﺑﻠﻐﻬﻢ ﺍﷲ ﺇﻟﻴﻪ ﻣﻦ‬ ‫ﺣﺎﻝ ﺍﻟﺘﻌﺒﺪ ﺣﺠﺔ‪ ،‬ﻭﻟﻢ ﺗﻜﻦ ﻣﻨﻬﻢ ﻣﻌﺼﻴﺔ ﻓﻴﻌﺎﻗﺒﻮﺍ ﺑﻬﺎ‪ ،‬ﻭﻻ ﺿﻴﻌﻮﺍ ﻓﺮﻳﻀﺔ‬ ‫ﻓﻴﻌﺎﻗﺒﻮﺍ ﺑﺬﻟﻚ)‪ ،(١‬ﻭﻛﺎﻥ ﻟﻜﻞ ﺍﺗﺠﺎﻩ ﻣﻦ ﻫﺬﻩ ﺍﻻﺗﺠﺎﻫﺎﺕ ﺭﺟﺎﻟﻪ ﻭﺣﺠﺠﻪ‪.‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺇﻟﻰ ﺃﻧﻬﻢ ﻓﻲ ﺍﻟﺠﻨﺔ‪ ،‬ﻭﺍﺳﺘﺪﻟﻮﺍ ﻋﻠﻰ ﺫﻟﻚ ﺑﻘﻮﻝ‬ ‫‬‫ﻭﺫﻫﺐ ﺟﻤﻬﻮﺭ‬ ‫ﺍﻟﻨﺒﻲ ﮊ ‪» :‬ﺇﻥ ﺍﻟﻘﻠﻢ ﻣﺮﻓﻮﻉ ﻋﻦ ﺍﻟﻄﻔﻞ ﺣﺘﻰ ﻳﺪﺭﻙ«)‪ (٢‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﻄﻔﻞ ﻣﺮﻓﻮ ﻋﺎ‬ ‫ﻋﻨﻪ ﺍﻟﻘﻠﻢ ﻓﻼ ﺫﻧﺐ ﻋﻠﻴﻪ‪ .‬ﻭﻟﻤﺎ ﻛﺎﻥ ﺍﻟﻄﻔﻞ ﻟﻢ ﻳﻌﻤﻞ ﺷﻴ ﺌﺎ ﻣﻦ ﺍﻟﻤﻌﺎﺻﻲ‪ ،‬ﻭﻟﻢ‬ ‫ﺫﻧﺒﺎ‪ ،‬ﻭﺍﻟﻘﻠﻢ ﻋﻨﻪ ﻣﺮﻓﻮﻉ ﻓﻼ ﻳﻀﺮﻩ ﻣﻦ ﻛﺴﺐ ﺃﺑﻴﻪ ﺷﻴ ﺌﺎ)‪.(٣‬‬ ‫ﻭﺯﺭﺍ‪ ،‬ﻭﻻ ﻛﺴﺐ ‬ ‫ﻳﺰﺭ ‬ ‫ﻭﻟﻤﺎ ﻛﺎﻥ ﺍﻟﻄﻔﻞ ﻟﻢ ﻳﺨﺎﻃ ﺐ ‬ ‫ﺑﺄﻣﺮ ﻣﻦ ﻃﺎﻋﺔ ﻭﻻ ﻣﻌﺼﻴﺔ‪ ،‬ﻭﻻ ﻗﺪﻣﺖ ﻳﺪﺍﻩ‬ ‫ﺫﻧﺒﺎ؛ ﻷﻥ ﺍﻟﻘﻠﻢ ﻋﻨﻪ ﻣﺮﻓﻮﻉ‪ ،‬ﻓﺎﺧﺘﺎﺭ ﺍﻟﺒﺴﻴﻮﻱ ﻗﻮﻝ ﻣﻦ ﻗﺎﻝ‪:‬‬ ‫ﻣﻌﺼﻴﺔ ﻭﻻ ﻛﺴﺒﺖ ‬ ‫ﺇﻧﻬﻢ ﻟﻴﺴﻮﺍ ﻟﺤﻘﺎ ﻵﺑﺎﺋﻬﻢ‪ ،‬ﻭﺇﻥ ﺍﷲ ﺭﺅﻭﻑ ﺭﺣﻴﻢ‪ ،‬ﻗﺎﺩﺭ ﻋﻠﻰ ﺃﻥ ﻳﺘﻔﻀﻞ ﻋﻠﻴﻬﻢ‬ ‫ﺑﺮﺣﻤﺘﻪ‪ ،‬ﻭﻻ ﻳﻌﺬﺑﻬﻢ‪ ،‬ﻭﻳﺪﺧﻠﻬﻢ ﺟﻨﺘﻪ ﻛﻴﻒ ﺷﺎﺀ‪ ،‬ﻭﺍﷲ ﺣﻜﻴﻢ ﻋﻠﻴﻢ ﻏﻔﻮﺭ‬ ‫ﺭﺣﻴﻢ‪ ،‬ﻻ ﻳﻌﺎﻗﺐ ﺇﻻ ﻣﻦ ﻋﺼﺎﻩ‪.‬‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻓﻴﺮﻯ ﺃﻥ ﻣﻦ ﻣﺎﺕ ﻣﻦ ﺍﻷﻃﻔﺎﻝ ﻗﺒﻞ‬ ‫ﻭﻫﺬﺍ ﺍﻟﺮﺃﻱ ﺃﺧﺬ ﺑﻪ ﺍﻟﻮﺍﺭﺟﻼﻧﻲ ‬ ‫ﺍﻟﺒﻠﻮﻍ ﺩﺧﻞ ﺍﻟﺠﻨﺔ‪ ،‬ﻟﺤﺮﻣﺔ ﺁﺩﻡ ‪ ، ‰‬ﻭﺑﺸﻔﺎﻋﺔ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺨﻠﻴﻞ ‪ ، ‰‬ﻭﺑﺸﻔﺎﻋﺔ‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪ :‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٨١‬‬ ‫‬‫)‪ (١‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٥‬ﺹ ‪.١٧٧‬‬ ‫)‪ (٢‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﺭﻗﻢ )‪ ،(١٤٢٣‬ﻛﺘﺎﺏ ﺍﻟﺤﺪﻭﺩ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﻓﻴﻤﻦ ﻻ ﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻟﺤﺪ‪،٣٢/٤ ،‬‬ ‫ﺑﻠﻔﻆ‪ » :‬ﺭﻓﻊ ﺍﻟﻘﻠﻢ ﻋﻦ ﺛﻼﺛﺔ‪ :‬ﻋﻦ ﺍﻟﻨﺎﺋﻢ ﺣﺘﻰ ﻳﺴﺘﻴﻘﻆ‪ ،‬ﻭﻋﻦ ﺍﻟﺼﺒﻲ ﺣﺘﻰ ﻳﺸﺐ‪ ،‬ﻭﻋﻦ ﺍﻟﻤﻌﺘﻮﻩ‬ ‫ﺣﺘﻰ ﻳﻌﻘﻞ«‪ .‬ﻭﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﻋﻦ ﻋﻠﻲ‪ :‬ﻛﺘﺎﺏ ﺍﻟﺤﺪﻭﺩ ‪ ،١٤١/٤‬ﺣﺪﻳﺚ ‪ .٤٤٠٣‬ﻭﺍﻟﻨﺴﺎﺋﻲ ﻋﻦ‬ ‫ﻋﺎﺋﺸﺔ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻄﻼﻕ‪ ،١٥٦/٦ ،‬ﺣﺪﻳﺚ ‪.٣٤٣٢‬‬ ‫)‪ (٣‬ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪ :‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٤٢٧‬ ‪.٤٢٨‬‬ ‫‪477‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻣﻦ‪ :‬ﺃﺻﻞ ﺍﻟﻤﻨﺰﻟﺔ ﺑﻴﻦ ﺍﻟﻤﻨﺰﻟﺘﻴﻦ ﻭﺃﺻﻞ ﻻ ﻣﻨﺰﻟﺔ ﺑﻴﻦ ﺍﻟﻤﻨﺰﻟﺘﻴﻦ‬ ‫ﺍﻟﻤﺼﻄﻔﻰ ﻣﺤﻤﺪ ﻵﺩﻡ ﻭﺇﺑﺮﺍﻫﻴﻢ ﻭﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﻤﻼﺋﻜﺔ ﺃﺟﻤﻌﻴﻦ‪ ،‬ﻭﺑﺈﻳﻤﺎﻧﻬﻢ ﺍﻟﺬﻱ‬ ‫ﺳﺒﻖ ﻣﻦ ﻋﻨﺪ ﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﻦ ﻣﻦ ﺑﻄﻮﻥ ﺃﻣﻬﺎﺗﻬﻢ‪ .‬ﻭﻣﻦ ﻣﺎﺕ ﻣﻦ ﺍﻟﺮﺟﺎﻝ ﻋﻠﻰ ﺩﻳﻦ‬ ‫ﺍﻷﻃﻔﺎﻝ)‪ ،(١‬ﻭﺳﻠﻢ ﻣﻦ ﺃﻣﻬﺎﺕ ﺍﻟﻤﻌﺎﺻﻲ ﻛﺎﻥ ﻣﻦ ﺃﻫﻞ ﺍﷲ ﺍﻟﺬﻳﻦ ﻫﻢ ﺍﻷﻛﺜﺮﻭﻥ)‪.(٢‬‬ ‫ﻭﻗﺪ ﺭﻭﻱ ﻋﻦ ﺍﻟﻨﺒﻲ ﮊ ﺭﻭﺍﻳﺎﺕ‪ ،‬ﻣﻨﻬﺎ ﺃﻧﻪ ﺳﺌﻞ ﻋﻦ ﻣﻜﺎﻧﺔ ﺃﻃﻔﺎﻝ ﺍﻟﻤﺸﺮﻛﻴﻦ‬ ‫ﻭﺍﻟﻤﻨﺎﻓﻘﻴﻦ ﻓﻘﺎﻝ‪» :‬ﺧﺪﻡ ﺃﻫﻞ ﺍﻟﺠﻨﺔ«)‪ ،(٣‬ﻭﺍﷲ ﻗﺎﺩﺭ ﺃﻥ ﻳﺘﻔﻀﻞ ﻋﻠﻴﻬﻢ ﻋﻠﻰ ﺗﻔﻀﻞ‬ ‫ﺍﻟﻮﺍﻟﺪﻳﻦ ﻭﺍﻟﺤﻮﺭ ﺍﻟﻌﻴﻦ ﺍﻟﺤﺴﺎﻥ)‪.(٤‬‬ ‫ﻭﻫﻨﺎﻙ ﻣﻦ ﺗﻮﻗﻒ ﻋﻦ ﺇﺑﺪﺍﺀ ﺍﻟﺮﺃﻱ‪ ،‬ﻓﻴﺬﻛﺮ ﻋﻦ ﻣﺤﻤﺪ ﺑﻦ ﻣﺤﺒﻮﺏ ‪ 5‬ﺃﻧﻪ‬ ‫ﻛﺎﻥ ﻳﻘﻮﻝ ﺑﺎﻟﻮﻗﻮﻑ ﻋﻨﻬﻢ؛ ﻷﻧﻪ ﻛﺎﻥ ﻳﻘﻮﻝ‪ :‬ﻫﺬﺍ ﻣﻤﺎ ﻳﺴﻌﻪ ﺟﻬﻠﻪ ﺣﺘﻰ ﺗﺒﻠﻐﻪ‬ ‫ﺻﺤﺔ ﺫﻟﻚ)‪.(٥‬‬ ‫‪Q ٢٩١‬اء أ‪/‬ب اﻷ*اف‬ ‫ﻭﺭﺩﺕ ﺗﻌﺎﺭﻳﻒ ﻋﺪﻳﺪﺓ ﻷﻫﻞ ﺍﻷﻋﺮﺍﻑ ﺗﺮﺟﻊ ﻓﻲ ﻣﺠﻤﻠﻬﺎ ﺇﻟﻰ ﺍﺳﺘﻮﺍﺀ‬ ‫ﺍﻟﺤﺴﻨﺎﺕ ﻭﺍﻟﺴﻴﺌﺎﺕ‪.‬‬ ‫ﻭﻛﺎﻧﺖ ﻣﺴﺄﻟﺔ ﺍﺳﺘﻮﺍﺀ ﺍﻟﺤﺴﻨﺎﺕ ﻭﺍﻟﺴﻴﺌﺎﺕ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻣﻤﺎ ﺍﺧ ﺘﻠﻒ ﻓﻴﻪ‪،‬‬ ‫ﺗﺎﺋﺒﺎ‬ ‫ﻓﺄﺟﺎﺯﻩ ﺍﻟﻤﺸﺎﺭﻗﺔ ﻭﺑﻌﺾ ﺍﻟﻤﻐﺎﺭﺑﺔ‪ ،‬ﻭﻗﺎﻝ ﻏﻴﺮﻫﻢ‪ :‬ﺇﻥ ﺍﻹﻧﺴﺎﻥ ﺇﺫﺍ ﻣﺎﺕ ‬ ‫ﺑﻄ ﻠﺖ ﺳﻴﺌﺎﺗﻪ ﻛﻠﻬﺎ‪ ،‬ﺃﻭ ﻣﺎﺕ ﻣ ‬ ‫ﺼ ‪‬ﺮﺍ ﺑﻄ ﻠﺖ ﺣﺴﻨﺎﺗﻪ ﻛﻠﻬﺎ‪.‬‬ ‫‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺃﻥ ﺃﺻﺤﺎﺏ ﺍﻷﻋﺮﺍﻑ ﺍﻟﻤﺬﻛﻮﺭﻳﻦ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪:‬‬ ‫‬‫ﻭﻳﺮﻯ ﺟﻤﻬﻮﺭ‬ ‫﴿ ‪] ﴾ P O N‬ﺍﻷﻋﺮﺍﻑ‪ ،[٤٦ :‬ﺃﻧﻬﻢ ﻗﻮﻡ ﺍﺳﺘﻮﺕ ﺣﺴﻨﺎﺗﻬﻢ ﻭﺳﻴﺌﺎﺗﻬﻢ‪،‬‬ ‫ﺍﻟﺒﻠﻪ‪.‬‬ ‫ﻭﻳﻄﻠﻖ ﻋﻠﻰ ‬ ‫)‪ (١‬ﻭﺍﻟﻤﻘﺼﻮﺩ ﺑﺪﻳﻦ ﺍﻷﻃﻔﺎﻝ ﺃﻧﻬﻢ ﻟﻢ ﻳﺼﻠﻮﺍ ﺇﻟﻰ ﻃﻮﺭ ﺍﻛﺘﻤﺎﻝ ﺍﻟﻌﻘﻞ‪ ،‬‬ ‫)‪ (٢‬ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪ :‬ﺍﻟﺪﻟﻴﻞ ﻭﺍﻟﺒﺮﻫﺎﻥ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪ ٢١٦‬ ‪.٢١٧‬‬ ‫)‪ (٣‬ﺭﻭﺍﻩ ﺍﻟﻄﺒﺮﺍﻧﻲ ﻓﻲ ﺍﻟﻤﻌﺠﻢ ﺍﻟﻜﺒﻴﺮ ﻋﻦ ﺃﺑﻮ ﺭﺟﺎﺀ ﺍﻟﻌﻄﺎﺭﺩﻱ ﻋﻦ ﺳﻤﺮﺓ ﺑﻦ ﺟﻨﺪﺏ ﺑﻠﻔﻆ ﻗﺮﻳﺐ‪،‬‬ ‫ﺣﺪﻳﺚ ﺭﻗﻢ )‪.٢٩٥/٧ ،(٦٩٩٣‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﻮﺍﺭﺟﻼﻧﻲ‪ :‬ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٨١‬‬ ‫‬‫)‪ (٤‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٤٢٩‬‬ ‫)‪ (٥‬ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٤٣١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪478‬‬ ‫ﻓﻮﻗﻔﻮﺍ ﺣﺘﻰ ﻳﻘﻀﻲ ﺍﷲ ﻓﻴﻬﻢ ﻣﺎ ﻳﺸﺎﺀ‪ ،‬ﺛﻢ ﻳﺪﺧﻠﻬﻢ ﺍﻟﺠﻨﺔ ﺑﺮﺣﻤﺘﻪ‪ ،‬ﺑﺸﺮﻁ ﻋﺪﻡ‬ ‫ﺍﻹﺻﺮﺍﺭ ﺑﺎﺳﺘﺼﻐﺎﺭ ﺍﻟﺬﻧﺐ ﺃﻭ ﺍﻟﻌﺰﻡ ﻋﻠﻰ ﺗﺮﻙ ﺍﻟﺘﻮﺑﺔ‪ .‬ﻭﻳﺮﻯ ﺑﻌﺾ ﺍﻟﻤﻐﺎﺭﺑﺔ‬ ‫ ﻭﻣﻨﻬﻢ ﺍﻟﻘﻄﺐﺃﻧﻬﻢ ﺳﻌﺪﺍﺀ‪ ،‬ﻣﺼﻴﺮﻫﻢ ﺍﻟﺠﻨﺔ‪ ،‬ﻭﺍﺧﺘﻠﻔﺎ ﻓﻲ ﺳﺒﺐ ﺇﺑﻘﺎﺋﻬﻢ‬ ‫ﻋﻠﻰ ﺍﻷﻋﺮﺍﻑ‪.‬‬ ‫ﻭﻫﻨﺎﻙ ﻣﻦ ﻳﺮﻯ ﺍﻟﺘﻮﻗﻒ ﻋﻦ ﺑﺤﺚ ﻫﺬﻩ ﺍﻟﻤﺴﺄﻟﺔ؛ ﻷﻧﻬﺎ ﻣﻦ ﻣﺴﺎﺋﻞ ﻋﻠﻢ‬ ‫ﺍﻟﻜﻼﻡ‪ ،‬ﻓﺎﻟﻮﺍﺟﺐ ﻋﻠﻰ ﺍﻟﻤﺴﻠﻢ ﺍﻻﺟﺘﻬﺎﺩ ﻓﻲ ﺍﻟﻄﺎﻋﺎﺕ‪ ،‬ﻭﺗﺮﻙ ﺍﻟﻤﻌﺎﺻﻲ‪ ،‬ﻭﻋﺪﻡ‬ ‫ﺃﺣﺪﺍ‪ ،‬ﻭﻫﻮ ﺧﻴﺮ‬ ‫ﺍﻟﺘﻮﺍﻛﻞ‪ ،‬ﺃﻭ ﺍﻻﺷﺘﻐﺎﻝ ﺑﻤﺜﻞ ﻫﺬﻩ ﺍﻟﻤﺴﺎﺋﻞ‪ .‬ﻓﺎﷲ ﺗﻌﺎﻟﻰ ﻻ ﻳﻈﻠﻢ ‬ ‫ﺍﻟﺤﺎﺳﺒﻴﻦ)‪.(١‬‬ ‫‪i ٢٩٢‬د أ‪ <#‬ا ار‬ ‫ﺧﻠﺪﺍ‪ ،‬ﻭﺧﻠﻮ ﺩﺍ‪ ،‬ﻭﺑﻘﻲ ﻭﺃﻗﺎﻡ)‪.(٢‬‬ ‫ﺟﺎﺀ ﻓﻲ ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪ :‬ﺍﻟﺨ ﻠﺪ‪ :‬ﺧﻠﺪ ﻳﺨﻠﺪ ‬ ‫ﺍﺻﻄﻼﺣﺎ‪ :‬ﺍﻟﻤﻜﺚ ﺍﻟﻄﻮﻳﻞ ﻏﻴﺮ ﺍﻟﻤﻨﺘﻬﻲ ﻷﻫﻞ ﺍﻟﺠﻨﺔ ﻓﻲ ﺍﻟﺠﻨﺔ‪،‬‬ ‫‬‫ﻭﺍﻟﺨﻠﻮﺩ‬ ‫ﻭﻷﻫﻞ ﺍﻟﻨﺎﺭ ﻓﻲ ﺍﻟﻨﺎﺭ‪.‬‬ ‫ﻭﻣﺴﺄﻟﺔ ﺍﻟﺨﻠﻮﺩ ﻣﺘﻌﻠﻘﺔ ﺑﺎﻟﻌﺪﻝ ﺍﻹﻟﻬﻲ‪ ،‬ﻭﻫﺬﺍ ﻣﺘﻌﻠﻖ ﺑﺎﻟﻮﻋﺪ ﻭﺍﻟﻮﻋﻴﺪ‪ ،‬ﻭﻣﺎ‬ ‫ﻳﻨﺘﺞ ﻋﻨﻪ ﻣﻦ ﺛﻮﺍﺏ ﻭﻋﻘﺎﺏ‪ ،‬ﻭﻫﻮ ﺑﻠﻮﺭﺓ ﻷﺻﻞ »ﻻ ﻣﻨﺰﻟﺔ ﺑﻴﻦ ﺍﻟﻤﻨﺰﻟﺘﻴﻦ« ﺇﺫ ﺇﻥ‬ ‫ﺍﻟﻨﺎﺱ ﻓﻲ ﺍﻵﺧﺮﺓ ﺇﻣﺎ ﻟﻠﺨﻠﻮﺩ ﻓﻲ ﺍﻟﺠﻨﺔ ﺃﻭ ﺍﻟﺨﻠﻮﺩ ﻓﻲ ﺍﻟﻨﺎﺭ‪.‬‬ ‫ﻓﺎﻟﺠﺰﺍﺀ ﻋﻨﺪ ﺍﷲ ﻧﻮﻋﺎﻥ ﻻ ﺛﺎﻟﺚ ﻟﻬﻤﺎ ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪´ ³ ² ±﴿ :‬‬ ‫‪ÄÃÂÁÀ¿¾½¼❁º¹¸¶µ‬‬ ‫‪Ö Õ Ô Ó Ò Ñ Ð Ï Î Í ❁ Ë Ê É È Ç ÆÅ‬‬ ‫× ‪] ﴾ à ß Þ ÝÜ Û Ú Ù Ø‬ﻫﻮﺩ‪ ١٠٦ :‬ ‪ ،[١٠٨‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪:‬‬ ‫﴿ ‪] ﴾ u t s r q p‬ﺍﻟﺸﻮﺭﻯ‪.[٧ :‬‬ ‫)‪ (١‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٤٧٩‬ ‪.٤٨٠‬‬ ‫)‪ (٢‬ﺍﺑﻦ ﻣﻨﻈﻮﺭ‪ :‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪ ،‬ﻣﺎﺩﺓ ]ﺧﻠﺪ[‪.‬‬ ‫‪479‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻣﻦ‪ :‬ﺃﺻﻞ ﺍﻟﻤﻨﺰﻟﺔ ﺑﻴﻦ ﺍﻟﻤﻨﺰﻟﺘﻴﻦ ﻭﺃﺻﻞ ﻻ ﻣﻨﺰﻟﺔ ﺑﻴﻦ ﺍﻟﻤﻨﺰﻟﺘﻴﻦ‬ ‫ﻭﺃﺟﻤﻌﺖ ﺍﻷﻣﺔ ﻋﻠﻰ ﺃﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﻳﺨﻠﺪ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻓﻲ ﺍﻟﻨﻌﻴﻢ؛ ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪:‬‬ ‫﴿‪ ~ } | { z‬ﮯ ¡‪﴾ ¥ ¤ £ ¢‬‬ ‫]ﺍﻟﺒﻘﺮﺓ‪ ،[٨٢ :‬ﻭﻳﺨﻠﺪ ﺍﻟﻤﺸﺮﻛﻴﻦ ﻓﻲ ﺟﻬﻨﻢ ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪~ } | { z ﴿ :‬‬ ‫ﮯ ¡ ‪] ﴾ « ª © ¨ §¦ ¥ ¤ £ ¢‬ﺍﻟﺒﻴﻨﺔ‪.[٦ :‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺃﻥ‬ ‫‬‫ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﻣﺼﻴﺮ ﻣﺮﺗﻜﺐ ﺍﻟﻜﺒﻴﺮﺓ ﻣﻦ ﺍﻟﻤﻮﺣﺪﻳﻦ‪ ،‬ﻓﻴﺮﻯ‬ ‫ﺃﺑﺪﺍ‪ .‬ﻭﻳﻀﻌﻪ‬ ‫ﺻﺎﺣﺐ ﺍﻟﻜﺒﻴﺮﺓ ﺇﻥ ﻟﻢ ﻳ ﺘﺐ ﻣﻨﻬﺎ ﻳﺨﻠﺪ ﻓﻲ ﺍﻟﻨﺎﺭ‪ ،‬ﻭﻻ ﻳﺨﺮﺝ ﻣﻨﻬﺎ ‬ ‫ﺍﻟﻘﻄﺐ ﺃﻃﻔﻴﺶ ﻓﻲ ﺍﻟﻄﺒﻘﺔ ﺍﻷﻋﻠﻰ ﻣﻦ ﺍﻟﻨﺎﺭ‪ ،‬ﻭﺫﻟﻚ ﻟﺘﻮﺣﻴﺪﻩ ﻭﻋﻤﻠﻪ ﺍﻟﺼﺎﻟﺢ‪،‬‬ ‫ﻭﻻ ﻳﻈﻠﻤﻪ ﺍﷲ ﻓﻴﻬﻤﺎ)‪.(١‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻋﻠﻰ ﺍﻟﺤﻜﻢ ﻋﻠﻰ ﻣﺮﺗﻜﺐ ﺍﻟﻜﺒﻴﺮﺓ؛‬ ‫‬‫ﻭﻭﺍﻓﻖ ﺍﻟﻤﻌﺘﺰﻟﺔ ﻭﺍﻟﺰﻳﺪﻳﺔ‬ ‫ﻭﺍﺳﺘﻨﺪ ﻫﺆﻻﺀ ﺇﻟﻰ ﺃﺩﻟﺔ‪ ،‬ﻣﻨﻬﺎ‪:‬‬ ‫ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪[ Z Y XW V U T S R Q ﴿ :‬‬‫‬ ‫\ ] ^ _ ` ‪w v ut s r ... ❁ ...ba‬‬ ‫‪] ﴾ x‬ﺍﻟﺒﻘﺮﺓ‪© ¨ § ¦ ¥ ¤ £ ¢ ¡ ﴿ ،[٨١ ،٨٠ :‬‬ ‫‪] ﴾ « ª‬ﺍﻟﺠﻦ‪.[٢٣ :‬‬ ‫ﻗﻮﻝ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪» :‬ﻣﻦ ﺗﺮﺩﻯ ﻣﻦ ﺟﺒﻞ ﻓﻘﺘﻞ ﻧﻔﺴﻪ ﻓﻬﻮ ﻓﻲ ﻧﺎﺭ ﺟﻬﻨﻢ ﻳﺘﺮﺩﻯ‬‫‬ ‫ﻓﻴﻬﺎ ﺧﺎﻟﺪ ﺍ ﻣﺨﻠﺪ ﺍ ﻓﻴﻬﺎ ﺃﺑﺪ ﺍ‪ ،‬ﻭﻣﻦ ﺗﺤﺴﻰ ﺳ ‪‬ﻤﺎ ﻓﻘﺘﻞ ﻧﻔﺴﻪ ﻓﺴﻤﻪ ﻓﻲ ﻳﺪﻩ‬ ‫ﻳﺘﺤﺴﺎﻩ ﻓﻲ ﻳﺪﻩ ﻳﺠﺄ ﺑﻬﺎ ﻓﻲ ﺑﻄﻨﻪ ﻓﻲ ﻧﺎﺭ ﺟﻬﻨﻢ ﺧﺎﻟﺪ ﺍ ﻣﺨﻠﺪ ﺍ ﻓﻴﻬﺎ ﺃﺑﺪ ﺍ«)‪.(٣)(٢‬‬ ‫)‪ (١‬ﺃﻃﻔﻴﺶ‪ :‬ﺷﺮﺡ ﻋﻘﻴﺪﺓ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺹ ‪.٣٦٨‬‬ ‫)‪ (٢‬ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﻛﺘﺎﺏ ﺍﻟﻄﺐ‪ ،‬ﺑﺎﺏ ﺷﺮﺏ ﺍﻟﺴﻢ ﻭﺍﻟﺪﻭﺍﺀ ﺑﻪ ﻭﻣﺎ ﻳﺨﺎﻑ ﻣﻨﻪ ﻭﺍﻟﺨﺒﻴﺚ‪ ،٥١/٤ ،‬ﺭﻗﻢ‬ ‫‪ .٥٧٧٨‬ﻣﺴﻠﻢ‪ :‬ﻛﺘﺎﺏ ﺍﻹﻳﻤﺎﻥ‪ ،‬ﺑﺎﺏ ﻏﻠﻆ ﺗﺤﺮﻳﻢ ﻗﺘﻞ ﺍﻹﻧﺴﺎﻥ ﻧﻔﺴﻪ‪ ،١٠٣/١ ،‬ﺭﻗﻢ ‪.١٠٩‬‬ ‫ﺍﻟﺘﺮﻣﺬﻱ‪ :‬ﻛﺘﺎﺏ ﺍﻟﻄﺐ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﻓﻴﻤﻦ ﻗﺘﻞ ﻧﻔﺴﻪ ﺑﺴﻢ ﺃﻭ ﻏﻴﺮﻩ‪،‬‬ ‫‪ ،٣٨٦/٤‬ﺭﻗﻢ ‪.٢٠٤٤‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ٣٢٠‬ ‪.٣٢١‬‬ ‫‬‫)‪ (٣‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪480‬‬ ‫ﻭﻳﺆﻛﺪ ﺍﺑﻦ ﺟﻌﻔﺮ ﺃﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﺃﺯﺍﻝ ﻋﻦ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﺍﻟﺮﺃﻓﺔ ﻭﺍﻟﺮﺣﻤﺔ ﻭﺍﻟﺮﺿﻰ‬ ‫ﺃﺑﺪﺍ‪ ،‬ﻣﺎ ﺩﺍﻣﺖ‬ ‫‬‫ﻭﺍﻟﻤﺤﺒﺔ ﻭﺍﻟﻌﻔﻮ ﻭﺍﻟﻤﻐﻔﺮﺓ‪ ،‬ﻭﺟﻌﻠﻬﻢ ﻣﺨﻠﺪﻳﻦ ﻓﻲ ﺍﻟﻨﺎﺭ‬ ‫ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﺇﻻ ﻣﺎ ﺷﺎﺀ ﺭﺑﻚ ﻟﻴﺴﻮﺍ ﺑﻤﺨﺮﺟﻴﻦ ﻣﻨﻬﺎ)‪.(١‬‬ ‫ﻭﻗﺪ ﺷﺎﺀ ﺭﺑﻨﺎ ﻭﺣﻜﻢ ﻓﻲ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻤﻨﺰﻝ ﺃﻥ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﻳﻤﻜﺜﻮﻥ ﻓﻲ ﺍﻟﻨﺎﺭ‬ ‫ﺃﺑﺪ ﺍﻷﺑﺪ‪ ،‬ﻭﺃﻧﻬﻢ ﻻ ﻳﺨﻔﻒ ﻋﻨﻬﻢ ﻣﻦ ﻋﺬﺍﺑﻬﺎ‪ ،‬ﻭﻟﻬﻢ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﻤﺰﻳﺪ ﻣﻦ ﻋﺬﺍﺏ‬ ‫ﺍﷲ ﺑﻀﺮﻭﺏ ﻣﻦ ﺃﻟﻮﺍﻥ ﺍﻟﻌﺬﺍﺏ ﺃﻭ ﺍﻟﻨﻜﺎﻝ‪ .‬ﻭﺃﻥ ﺃﻫﻞ ﺍﻟﺠﻨﺔ ﺃﺑﺪ ﺍﻷﺑﺪ ﻻ ﺗﻨﻔﺬ‬ ‫ﻛﺮﺍﻣﺔ ﺍﷲ ﻟﻬﻢ‪ ،‬ﻭﻻ ﺗﺰﻭﻝ ﻋﻨﻬﻢ‪ ،‬ﻭﺃﻥ ﻟﻬﻢ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﻤﺰﻳﺪ ﻣﺎ ﺍﺷﺘﻬﺖ ﺃﻧﻔﺴﻬﻢ‪،‬‬ ‫ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪] ﴾ x w v u t s r q p﴿ :‬ﺍﻟﺴﺠﺪﺓ‪.[١٧ :‬‬ ‫ﻭﻛﻤﺎ ﺃﺣﺐ ﺃﻫﻞ ﺍﻟﺠﻨﺔ ﻋﻠﻰ ﻃﺎﻋﺘﻬﻢ ﻟﻪ‪ ،‬ﻭﺟﺰﺍﺀﻫﻢ ﺍﻟﻜﺮﺍﻣﺔ ﺍﻟﺪﺍﺋﻤﺔ‪ ،‬ﻭﺃﻣﻨﻬﻢ‬ ‫ﻣﻦ ﺍﻷﺫﻯ ﻭﺍﻟﻨﺼﺐ ﻭﺍﻟﻤﺸﻘﺔ ﻭﺍﻟﻤﻜﺮﻭﻩ‪ ،‬ﻛﺬﻟﻚ ﺃﺑﻐﺾ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﻋﻠﻰ‬ ‫ﻣﻌﺼﻴﺘﻬﻢ ﺇﻳﺎﻩ‪ ،‬ﻭﺍﻧﺘﻘﻢ ﻣﻨﻬﻢ ﺑﺄﺷﺪ ﺍﻟﻌﻘﻮﺑﺔ ﻭﺍﻟﻨﻜﺎﻝ‪ ،‬ﻭﺣﺮﻣﻬﻢ ﺍﻟﺮﺍﺣﺔ ﻭﺍﻟﻌﺎﻓﻴﺔ‪،‬‬ ‫ﻭﺿﺎﻋﻒ ﻋﻠﻴﻬﻢ ﺍﻟﺒﻼﺀ ﻭﺍﻟﻤﺸﻘﺔ‪ ،‬ﻭﻛﺬﻟﻚ ﺣﻖ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩ ﺃﻥ ﻳﺒﻐﻀﻮﺍ ﺃﻫﻞ‬ ‫ﺍﻟﻨﺎﺭ‪ ،‬ﻭﻣﻦ ﺍﺳﺘﺤﻘﻬﺎ ﺑﻌﻤﻠﻪ‪ ،‬ﻭﻳﺤﺒﻮﺍ ﺃﻫﻞ ﺍﻟﺠﻨﺔ‪ ،‬ﻭﻣﻦ ﺍﺳﺘﺤﻘﻬﺎ ﺑﻌﻤﻠﻪ‪.‬‬ ‫ﻭﻗﺪ ﻟﺨﺺ ﺍﻟﺴﺎﻟﻤﻲ ﻣﻮﺍﻗﻒ ﺍﻟﻔﺮﻕ ﻓﻲ ﻗﻀﻴﺔ ﺍﻟﺨﻠﻮﺩ ﻓﻲ ﺧﻤﺴﺔ ﻣﺬﺍﻫﺐ‪:‬‬ ‫ﺃﺣﺪﻫﺎ‪ :‬ﻭﻫﻮ ﻗﻮﻝ ﺍﻷﺷﻌﺮﻳﺔ ﺇﻥ ﺃﻫﻞ ﺍﻟﺸﺮﻙ ﻣﺨﻠﺪﻭﻥ ﻓﻲ ﺍﻟﻨﺎﺭ‪ ،‬ﻭﺃﻫﻞ‬ ‫ﺍﻟﻜﺒﺎﺋﺮ ﻣﻤﺎ ﻋﺪﺍ ﺍﻟﺸﺮﻙ ﺇﻣﺎ ﺃﻥ ﻳﻌﻔﻰ ﻋﻨﻬﻢ ﻓﻼ ﻳﺪﺧﻠﻮﻧﻬﺎ‪ ،‬ﻭﺇﻣﺎ ﺃﻥ ﻳﻌﺬﺑﻮﺍ ﺑﻘﺪﺭ‬ ‫ﺃﻋﻤﺎﻟﻬﻢ ﺛﻢ ﻳﺨﺮﺟﻮﻥ ﻣﻨﻬﺎ‪.‬‬ ‫ﺍﻟﻤﺬﻫﺐ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺇﻥ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﻣﺸﺮﻛﻬﻢ ﻭﻓﺎﺳﻘﻬﻢ ﻏﻴﺮ ﻣﺨﻠﺪﻳﻦ ﻓﻴﻬﺎ‪ ،‬ﻭ ﻧﺴﺐ‬ ‫ﻫﺬﺍ ﺇﻟﻰ ﻃﺎﺋﻔﺔ ﺧﺮﺟﺖ ﻋﻦ ﺍﻹﺳﻼﻡ‪.‬‬ ‫ﻗﻄﻌﺎ‪ ،‬ﻭﺇﻧﻤﺎ ﺍﻟﻌﺬﺍﺏ ﻷﻫﻞ ﺍﻟﺸﺮﻙ‬ ‫ﺍﻟﻤﺬﻫﺐ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺇﻥ ﺃﻫﻞ ﺍﻟﻜﺒﺎﺋﺮ ﻏﻴﺮ ﻣﻌﺬﺑﻴﻦ ‬ ‫ﺧﺎﺻﺔ‪ ،‬ﻭ ﻧﺴﺐ ﻫﺬﺍ ﺇﻟﻰ ﻣﻘﺎﺗﻞ ﺑﻦ ﺳﻠﻴﻤﺎﻥ )ﺕ ‪١٥٠‬ﻫ‪٧٦٧/‬ﻡ( ﻭﺑﻌﺾ ﺍﻟﻤﻔﺴﺮﻳﻦ‪.‬‬ ‫)‪ (١‬ﺍﺑﻦ ﺟﻌﻔﺮ‪ :‬ﺍﻟﺠﺎﻣﻊ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.١٠٨‬‬ ‫‪481‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻣﻦ‪ :‬ﺃﺻﻞ ﺍﻟﻤﻨﺰﻟﺔ ﺑﻴﻦ ﺍﻟﻤﻨﺰﻟﺘﻴﻦ ﻭﺃﺻﻞ ﻻ ﻣﻨﺰﻟﺔ ﺑﻴﻦ ﺍﻟﻤﻨﺰﻟﺘﻴﻦ‬ ‫ﺍﻟﻤﺬﻫﺐ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺇﻥ ﺍﻟﺠﻨﺔ ﻭﺍﻟﻨﺎﺭ ﻓﺎﻧﻴﺘﺎﻥ ﺑﻌﺪ ﺩﺧﻮﻝ ﺃﻫﻞ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ‬ ‫ﻓﻴﻬﺎ‪ ،‬ﻭ ﻧﺴﺐ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺇﻟﻰ ﺟﻬﻢ ﺑﻦ ﺻﻔﻮﺍﻥ )ﺕ ‪١٢٨‬ﻫ‪٧٤٥/‬ﻡ(‪.‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺃﻫﻞ ﺍﻻﺳﺘﻘﺎﻣﺔ‪ ،‬ﻭﺍﻟﻤﻌﺘﺰﻟﺔ‪ :‬ﺇﻥ‬ ‫‬‫ﺍﻟﻤﺬﻫﺐ ﺍﻟﺨﺎﻣﺲ‪ :‬ﻭﻫﻮ ﻣﺬﻫﺐ‬ ‫ﺃﻫﻞ ﺍﻟﻜﺒﺎﺋﺮ ﻣﻤﻦ ﻋﺼﻰ ﺍﷲ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻧﻮﺍ ﻣﺸﺮﻛﻴﻦ ﺃﻭ ﻓﺎﺳﻘﻴﻦ ﻣﺨﻠﺪﻭﻥ ﻓﻲ ﺍﻟﻨﺎﺭ‬ ‫ﺩﺍﺋﻤﺎ‪ .‬ﻟﻜﻦ ﺃﻫﻞ ﺍﻻﺳﺘﻘﺎﻣﺔ ﻳﻘﻮﻟﻮﻥ‪» :‬ﺇﻥ ﺍﻟﺘﻌﺬﻳﺐ ﺑﻌﺪﻝ ﺍﷲ ﻭﺍﻟﺜﻮﺍﺏ ﺑﻔﻀﻠﻪ‪،‬‬ ‫‬ ‫ﻭﺍﻟﻤﻌﺘﺰﻟﺔ ﻳﻘﻮﻟﻮﻥ ﺑﻮﺟﻮﺏ ﺫﻟﻚ ﻋﻠﻴﻪ ﺗﻌﺎﻟﻰ«)‪.(١‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺑﻬﺬﻳﻦ ﺍﻷﺻﻠﻴﻦ‪ ،‬ﻓﻬﻢ ﻭﺇﻥ ﺻﺮﺣﻮﺍ ﺑﻤﺴﻤﻰ ﺃﺣﺪﻫﻤﺎ‬ ‫‬‫ﻭﻫﻜﺬﺍ ﺍﻧﻔﺮﺩ‬ ‫ﻭﻫﻮ ﺃﺻﻞ »ﺍﻟﻤﻨﺰﻟﺔ ﺑﻴﻦ ﺍﻟﻤﻨﺰﻟﺘﻴﻦ« ﻭﺗﺸﺎﺑﻬﻮﺍ ﻓﻴﻪ ﻣﻊ ﺍﻟﻤﻌﺘﺰﻟﺔ ﻣﻦ ﺣﻴﺚ‬ ‫ﺍﻟﻤﺴﻤﻰ ﺇﻻ ﺃﻥ ﺃﺻﻞ »ﻻ ﻣﻨﺰﻟﺔ ﺑﻴﻦ ﺍﻟﻤﻨﺰﻟﺘﻴﻦ« ﺟﻌﻠﻬﻢ ﻳﺘﻤﻴﺰﻭﻥ ﻋﻦ ﺑﻘﻴﺔ ﺍﻟﻔﺮﻕ‬ ‫ﻓﻲ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺍﻵﺧﺮﺓ ﻻ ﻳﻮﺟﺪ ﺑﻬﺎ ﺇﻻ ﻣﻨﺰﻟﺔ ﺍﻟﺠﻨﺔ ﻭﻣﻨﺰﻟﺔ ﺍﻟﻨﺎﺭ ﻓﻘﻂ‪ ،‬ﻭﻻ ﻣﻨﺰﻟﺔ‬ ‫ﺑﻴﻨﻬﻤﺎ‪.‬‬ ‫ﻭﻟﻜﻦ ﻫﻞ ﺳﻴﺤﺎﺳﺐ ﺍﷲ ﺗﻌﺎﻟﻰ ﻛﻞ ﺍﻟﺒﺸﺮ ﺃﻡ ﺃﻥ ﻫﻨﺎﻙ ﻣﻦ ﻟﻢ ﻳﻘﻊ ﻋﻠﻴﻬﻢ‬ ‫ﻣﻤﻴﺰﺍ‪،‬‬ ‫‬‫ﺭﺃﻳﺎ‬ ‫ﺟﺰﺍﺀﻣﺜﻞ ﺃﻫﻞ ﺍﻟﻔﺘﺮﺓ‪ ،‬ﻭﺍﻷﻃﻔﺎﻝ؟ ﺇﻥ ﻟﻺﺑﺎﺿﻴﺔ ﻓﻲ ﻫﺬﺍ ﺍﻷﻣﺮ ‬ ‫ﻭﻫﻮ ﺃﻥ ﻛﻞ ﺍﻟﺒﺸﺮ ﻣﺤﺎﺳﺒﻮﻥ‪ ،‬ﺇﻣﺎ ﺇﻟﻰ ﺍﻟﺠﻨﺔ ﺃﻭ ﺍﻟﻨﺎﺭ‪ .‬ﻓﺎﻟﺜﻮﺍﺏ ﻭﺍﻟﻌﻘﺎﺏ ﺣﻖ‪،‬‬ ‫ﻭﻫﻮ ﻟﻴﺲ ﺑﻔﺮﺽ ﻭﺍﺟﺐ ﻋﻠﻰ ﺍﷲ‪ ،‬ﻭﺇﻧﻤﺎ ﻫﻮ ﻭﺍﻗﻊ ﻟﺤﻜﻤﺘﻪ ﺣﻴﺚ ﻛﻠﻒ ﻋﺒﺎﺩﻩ‪،‬‬ ‫ﺃﻳﻀﺎ ﺟﺰﺍﺀ‪.‬‬ ‫ﻓﻼ ﺑﺪ ﻣﻦ ﺣﺴﺎﺑﻬﻢ‪ ،‬ﺣﺘﻰ ﻣﻦ ﻟﻢ ﻳﻘﻊ ﻋﻠﻴﻪ ﺗﻜﻠﻴﻒ‪ ،‬ﻓﻠﻪ ‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﺍﻟﻤﺸﺎﺭﻕ‪ ،‬ﺹ ‪.٣٨٤ :٣٧٨‬‬ ‫ا ‪6‬ب ا ‪RF‬‬ ‫أ< اﻷ!*  ')*وف‬ ‫وا ‪  A4‬ا '‪*D4‬‬ ‫‪485‬‬ ‫ا  اﻷول‬ ‫ود اﻷ   وف وا   ا‬ ‫ أل ا ‬‫‪ ٢٩٣‬اﻷ   وف وا   ا‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪،‬‬ ‫‬‫ﺍﻷﻣﺮ ﺑﺎﻟﻤﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﻤﻨﻜﺮ ﺃﺻﻞ ﻣﻦ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﻋﻨﺪ‬ ‫ﻭﻫﻤﺎ ﻣﻦ ﺃﻭﺛﻖ ﻋﺮﻯ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻋﻤﺎﺩ ﻓﺮﺍﺋﻀﻪ‪ ،‬ﺇﺫ ﺑﻬﻤﺎ ﻳﻘﻤﻊ ﺍﷲ ﺍﻟﻈﺎﻟﻤﻴﻦ‪،‬‬ ‫ﻭﻳﻌﺰ ﺑﻬﻤﺎ ﺍﻟﺪﻳﻦ؛ ﻭﺑﺘﺮﻛﻬﻤﺎ ﺗﻀﻴﻊ ﺍﻷﻣﺎﻧﺔ ﻭﺗﺤﻞ ﺍﻟﻨﻘﻤﺔ‪.‬‬ ‫ﻳﻘﻮﻝ ﺍﻟﺠﻴﻄﺎﻟﻲ‪ :‬ﻧﺪﻳﻦ ﺑﺄﻥ ﺍﷲ ﺃﻣﺮ ﺑﻄﺎﻋﺘﻪ ﻭﻧﻬﻰ ﻋﻦ ﻣﻌﺼﻴﺘﻪ‪ ،‬ﻭﻧﺪﻳﻦ ﺑﺄﻥ‬ ‫ﻃﺎﻋﺔ ﺍﷲ ﻛﻠﻬﺎ ﺇﻳﻤﺎﻥ‪ ،‬ﻭﻟﻴﺴﺖ ﻣﻌﺼﻴﺘﻪ ﻛﻠﻬﺎ ﻛﻔﺮ‪ ،‬ﻭﻧﺪﻳﻦ ﺑﺄﻥ ﺍﻷﻣﺮ ﺑﺎﻟﻤﻌﺮﻭﻑ‬ ‫ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﻤﻨﻜﺮ ﻭﺍﺟﺐ ﻓﻲ ﻛﻞ ﺯﻣﺎﻥ ﻭﻣﻜﺎﻥ ﻋﻠﻰ ﻗﺪﺭ ﺍﻟﻄﺎﻗﺔ)‪.(١‬‬ ‫ﻭﻣﺒﺪﺃ ﺍﻷﻣﺮ ﺑﺎﻟﻤﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﻤﻨﻜﺮ ﻣﻦ ﺍﻷﺻﻮﻝ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻷﺧﻼﻗﻴﺔ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺍﻟﺘﻲ ﺣﻈﻴﺖ ﺑﻌﻨﺎﻳﺔ ﺧﺎﺻﺔ‪،‬‬ ‫‬‫ﺇﻟﻰ ﺟﺎﻧﺐ ﻛﻮﻧﻪ ﻣﻦ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﻋﻨﺪ‬ ‫ﻭﺣﺮﺻﻮﺍ ﻋﻠﻰ ﺗﻄﺒﻴﻘﻬﺎ ﻓﻲ ﺣﻴﺎﺗﻬﻢ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ .‬ﻭﻟﺰﻡ ﻛﻞ ﻋﺎﻗﻞ ﺑﺎﻟﻎﻭﺇﻥ ﺭﻗﻴﻖ ‬ ‫ﺃﻥ ﻳﺄﻣﺮ ﻭﻳﻨﻬﻰ ﻋﻠﻰ ﻗﺪﺭ ﻃﺎﻗﺘﻪ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﺍﻹﺟﻤﺎﻉ‪ ،‬ﻭﻫﻤﺎ ﻋﻠﻰ ﺍﻟﻜﻔﺎﻳﺔ‪.‬‬ ‫ﻭﻳﺬﻛﺮ ﺍﻟﺸﻘﺼﻲ ‪ 5‬ﺃﻥ ﺍﻷﻣﺮ ﺑﺎﻟﻤﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﻤﻨﻜﺮ ﻓﺮﻳﻀﺘﺎﻥ ﻣﻦ‬ ‫ﻓﺮﺍﺋﺾ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﺍﺟﺒﺘﺎﻥ ﻋﻠﻰ ﺟﻤﻴﻊ ﻣﻦ ﻗﺪﺭ ﻋﻠﻰ ﺫﻟﻚ ﻣﻦ ﺍﻟﻤﻜﻠﻔﻴﻦ ﺍﻟﻤﺘﻌﺒﺪﻳﻦ‪.‬‬ ‫ﻭﻫﻮ ﻣﻦ ﺍﻟﻔﺮﺍﺋﺾ ﺍﻟﻤﺆﻛﺪﺓ‪ ،‬ﻭﺑﻌﻀﻪ ﻋﻠﻰ ﺍﻟﻜﻔﺎﻳﺔ‪ ،‬ﻭﺑﻌﻀﻪ ﻋﻠﻰ ﺍﻟﻠﺰﻭﻡ)‪.(٢‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫‬‫)‪ (١‬ﺍﻟﺠﻴﻄﺎﻟﻲ‪ :‬ﺍﻟﺪﻳﺎﻧﺎﺕ‪ ،‬ﺹ ‪ .٣٥٨‬ﻗﻨﺎﻃﺮ ﺍﻟﺨﻴﺮﺍﺕ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.١١٧‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٥٧‬‬ ‫‬ ‫)‪ (٢‬ﺍﻟﺸﻘﺼﻲ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،‬ﺝ ‪ ،٥‬ﺹ ‪.٩٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪486‬‬ ‫ﻭﻳﺬﻫﺐ ﺍﻹﻣﺎﻡ ﺍﻟﺨﻠﻴﻠﻲ ﺇﻟﻰ ﺃﻥ ﺍﻷﻣﺮ ﺑﺎﻟﻤﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﻤﻨﻜﺮ ﻣﻦ‬ ‫ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﺍﻟﺘﻲ ﻻ ﻳﺴﻊ ﺍﻟﻌﺒﺪ ﺟﻬﻠﻬﻤﺎ ﻓﻴﻘﻮﻝ‪ :‬ﺇﻥ ﺍﻷﻣﺮ ﺑﺎﻟﻤﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ‬ ‫ﻋﻦ ﺍﻟﻤﻨﻜﺮ ﺃﺻﻼﻥ ﻋﻈﻴﻤﺎﻥ ﻣﻦ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﻭﻣﻦ ﻋﺮﻑ ﺣﻜﻢ ﺫﻟﻚ ﻭﻗﺪﺭ ﻋﻠﻴﻪ‬ ‫ﻻ ﻳﺴﻌﻪ ﺟﻬﻠﻪ ﻓﻲ ﻣﻮﺿﻊ ﻭﺟﻮﺑﻪ‪ ،‬ﻷﻧﻪ ﻣﻤﺎ ﺗﻘﻮﻡ ﺑﻪ ﺣﺠﺔ ﺍﻟﻌﻘﻞ‪ ،‬ﻭﻳﻠﺰﻡ‬ ‫ﺍﻟﻤﻜﻠﻒ ﺑﻪ)‪.(١‬‬ ‫‬ ‫وا‪e‬ﻼ‪3‬‬ ‫‪ ٢٩٤‬ا ')*وف ‪L‬‬ ‫ﻭﺍﻟﻌﺮﻑ ﻫﻮ ﻛﻞ ﻣﺎ ﺗﻌﺮﻓﻪ ﺍﻟﻨﻔﺲ ﻣﻦ‬‫ﺍﻟﻤﻌﺮﻭﻑ ﻟﻐ ﺔ‪ :‬ﻣﺄﺧﻮﺫ ﻣﻦ ‬ ‫ﺍﻟﻌﺮﻑ‪ ،‬‬ ‫ﻓﺮﺿﺎ ﺃﻭ‬ ‫ﻣﺤﺮﻣﺎ ﺃﻭ ‬ ‫‬‫ﻣﺒﺎﺣﺎ ﺃﻭ‬ ‫‬‫‬ ‫ﻣﺠﻬﻮﻻ‬ ‫ﺍﻟﺨﻴﺮ ﻭﺗﻄﻤﺌﻦ ﺇﻟﻴﻪ)‪ ،(٢‬ﻭﻫﻮ ﻣﺎ ﻟﻴﺲ‬ ‫ﺃﻳﻀﺎ ﻋﻠﻰ ﻣﺎ ﻓﻴﻪ ﺍﻹﺣﺴﺎﻥ ﺇﻟﻰ ﺇﻧﺴﺎﻥ ﺃﻭ ﺣﻴﻮﺍﻥ‪.‬‬ ‫ﻭﻳﻄﻠﻖ ﺍﻟﻤﻌﺮﻭﻑ ‬ ‫ﻣﺴﻨﻮ ﻧﺎ‪ .‬‬ ‫ﻭﻗﻴﻞ ﻟﻠﻤﻌﺮﻭﻑ‪ :‬ﻣﻌﺮﻭﻑ ﻟﺘﻌﺎﺭﻓﻪ ﺑﻴﻦ ﺍﻟﻨﺎﺱ؛ ﻭﻷﻥ ﺍﻟﻌﻘﻮﻝ ﺗﻌﺮﻓﻪ)‪.(٣‬‬ ‫ﻛﻜﻒ ﺍﻟﻀﺮ‪ ،‬ﻭﺇﺯﺍﻟﺘﻪ‬ ‫‬‫ﺗﺮﻛﺎ‪،‬‬ ‫‬‫ﻭﺍﻟﻤﻌﺮﻭﻑ ﺷﺮ ﻋﺎ‪ :‬ﻣﺎ ﻫﻮ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺓ ﻓﻌﻼ ﺃﻭ‬ ‫ﻭﺍﺟﺒﺎ ﺃﻭ ﻣﺴﻨﻮ ﻧﺎ‪ ،‬ﺃﻭ ﻛﺎﻥ ﻣﻦ ﺍﻷﺛﺮ‪ .‬ﻭﺍﻟﻤﻌﺮﻭﻑ ﻣﻄﻠﻖ ﻃﺎﻋﺔ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﻫﻮ‬ ‫‬ ‫ﺧﻼﻑ ﺍﻟﻤﻨﻜﺮ‪ ،‬ﻭﻫﻮ ﻛﻞ ﻣﺎ ﺟﺎﺀ ﻣﻦ ﺍﷲ‪ ،‬ﻭﻣﺎ ﻳﻌﺮﻑ ﻣﻦ ﺍﻟﺸﺮﻉ ﺣﺴﻨﻪ‪ ،‬ﻣﻦ‬ ‫ﻣﻜﺎﺭﻡ ﺍﻷﺧﻼﻕ‪ ،‬ﻭﺗﺮﻙ ﻣﺴﺎﻭﺋﻬﺎ‪ ،‬ﻭﺳﻮﺍﺀ ﻓﻲ ﺫﻟﻚ ﺍﻻﻋﺘﻘﺎﺩ ﻭﺍﻟﻘﻮﻝ ﻭﺍﻟﻌﻤﻞ)‪.(٤‬‬ ‫ﻭﻗﺪ ﻳﺴﻤﻰ ﺍﻷﻣﺮ ﺑﺎﻟﻤﻌﺮﻭﻑ ﺑﺎﻟﺪﻋﻮﺓ‪ .‬ﻭﺍﻟﺪﻋﻮﺓ ﻟﻐﺔ ﻣﺄﺧﻮﺫﺓ ﻣﻦ ﺍﻟﺪﻋﺎﺀ‪ ،‬ﻭﻫﻮ‬ ‫ﺇﻟﻬﺎ‬ ‫ﺍﻟﻨﺪﺍﺀ ﻟﺠﻤﻴﻊ ﺍﻟﻨﺎﺱ ﻭﺣﺜﻬﻢ ﻋﻠﻰ ﺍﻟﻌﻤﻞ ﺑﻪ‪ .‬ﻭﻫﻲ ﺍﻟﺪﻋﻮﺓ ﷲ ﻭﺍﻹﻳﻤﺎﻥ ﺑﻪ ‬ ‫ﻭﺍﺣﺪﺍ ﻻ ﺷﺮﻳﻚ ﻟﻪ‪ ،‬ﻭﺍﻹﻳﻤﺎﻥ ﺑﻤﻼﺋﻜﺘﻪ ﻭﻛﺘﺒﻪ ﻭﺭﺳﻠﻪ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ‪ ،‬ﻭﺍﻟﻘﺪﺭ‬ ‫‬ ‫ﺧﻴﺮﻩ ﻭﺷﺮﻩ‪ ،‬ﻭﺻﺮﻑ ﺍﻟﻨﺎﺱ ﻭﻋﻘﻮﻟﻬﻢ ﺇﻟﻰ ﻋﻘﻴﺪﺓ ﺻﺤﻴﺤﺔ ﻭﻣﺼﻠﺤﺔ ﻧﺎﻓﻌﺔ‪ .‬ﻓﻜﺄﻥ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ .‬ﺇﺫ ﺇﻥ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﺗﺸﻤﻞ ﻫﺬﺍ‪.‬‬ ‫‬‫ﺍﻟﺪﻋﻮﺓ ﺗﺴﺎﻭﻱ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﻋﻨﺪ‬ ‫)‪ (١‬ﺍﻹﻣﺎﻡ ﺍﻟﺨﻠﻴﻠﻲ‪ :‬ﺗﻤﻬﻴﺪ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٢٩٦‬‬ ‫)‪ (٢‬ﺍﺑﻦ ﻣﻨﻈﻮﺭ‪ :‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪ ،‬ﻣﺎﺩﺓ »ﻋﺮﻑ«‪.‬‬ ‫)‪ (٣‬ﺃﻃﻔﻴﺶ‪ :‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ ،‬ﺝ ‪ ،١٦‬ﺹ ‪.٣٦٧‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٦٤٤‬‬ ‫‬‫)‪ (٤‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫‪487‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺘﺎﺳﻊ‪ :‬ﺃﺻﻞ ﺍﻷﻣﺮ ﺑﺎﻟﻤﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﻤﻨﻜﺮ‬ ‫ﻭﺍﻟﺪﻋﻮﺓ ﺍﺳﻢ ﺟﺎﻣﻊ ﻟﺮﺳﺎﻟﺔ ﺍﻹﺳﻼﻡ ﻭﺗﻌﺎﻟﻴﻤﻪ ﻣﻦ ﻋﻘﻴﺪﺓ ﻭﻋﺒﺎﺩﺍﺕ‬ ‫ﺃﻳﻀﺎ ﺍﺳﻢ ﺟﺎﻣﻊ ﻟﺴﺎﺋﺮ ﻭﺳﺎﺋﻞ ﺣﻤﻞ ﺍﻟﻨﺎﺱ‬ ‫ﻭﻣﻌﺎﻣﻼﺕ‪ ،‬ﻭﺷﺮﺍﺋﻊ ﻭﺃﺣﻜﺎﻡ‪ ،‬ﻭﻫﻲ ‬ ‫ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﻤﺤﻤﺪﻳﺔ‪.‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻣﻌﺎﻧﻲ ﺍﻟﻤﻌﺮﻭﻑ ﻭﺍﻟﺪﻋﻮﺓ ﺍﻟﺘﻲ ﺟﺎﺀﺕ ﻓﻲ ﻛﺘﺎﺏ ﺍﷲ‪،‬‬ ‫‬‫ﻭﻗﺪ ﺃﺩﺭﻙ‬ ‫ﻟﺬﻟﻚ ﺃﻃﻠﻘﻮﺍ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ ﻟﻘﺐ »ﺃﻫﻞ ﺍﻟﺪﻋﻮﺓ« ﺃﻭ »ﺃﻫﻞ ﺍﻟﺪﻋﻮﺓ ﻭﺍﻻﺳﺘﻘﺎﻣﺔ« ﺃﻭ‬ ‫»ﺃﻫﻞ ﺍﻟﺤﻖ ﻭﺍﻻﺳﺘﻘﺎﻣﺔ«)‪.(١‬‬ ‫‬ ‫وا‪e‬ﻼ‪3‬‬ ‫‪ ٢٩٥‬ا '‪L *D4‬‬ ‫ﺍﻟﻤﻨﻜﺮ ﻟﻐ ﺔ‪ :‬ﻣﻦ ﺍﻟﻨﻜﺮ ﻭﺍﻟﻨﻜﺮﺍﺀ ﻣﻤﺪﻭﺩ ﻣﻦ ﺍﻟﻤﻨﻜﺮ)‪ ،(٢‬ﻭﻫﻮ ﻣﺎ ﺟﻬﻞ‪ ،‬ﺃﻭ‬ ‫ﻣﻨﻜﺮﺍ؛ ﻷﻧﻪ ﻳﻨﻜﺮ ﻋﻠﻰ ﻓﺎﻋﻠﻪ‪ ،‬ﻭﺗﻨﻜﺮﻩ‬ ‫‬‫ﻭﺳﻤﻲ ﺍﻟﻤﻨﻜﺮ‬ ‫ﻋﺮﻑ ﻭﺧﺎﻟﻒ ﻣﺎ ﺍﻋﺘﻴﺪ‪ ،‬‬ ‫ﺍﻟﻌﻘﻮﻝ‪.‬‬ ‫ﺍﺻﻄﻼﺣﺎ‪ :‬ﻣﺎ ﺫ ‪‬ﻣﻪ ﺍﻟﺸﺮﻉ ﺍﻟﺤﻨﻴﻒ‪ ،‬ﺃﻭ ﺃﻭﻋﺪ ﻋﻠﻴﻪ‪ ،‬ﻭﻫﻮ ﻣﻌﺼﻴﺔ ﺍﷲ‬ ‫‬‫ﻭﺍﻟﻤﻨﻜﺮ‬ ‫ﻌﺮﻑ ﺍﻟﻘﻄﺐ ﺃﻃﻔﻴﺶ ‪ 5‬ﺍﻟﻤﻨﻜﺮ ﺑﺄﻧﻪ‬ ‫ﻭﻳ ‪‬‬ ‫ﺗﻌﺎﻟﻰ‪ ،‬ﺻﻐﻴﺮﺓ ﻛﺎﻧﺖ ﺃﻭ ﻛﺒﻴﺮﺓ‪ .‬‬ ‫ﻣﺎ ﺟﻬﻞ ﺃﻭ ﻋﺮﻑ ﻭﺧﺎﻟﻒ ﻣﺎ ﺍﻋﺘﻴﺪ‪ .‬ﻭﻗﻴﻞ ﻟﻠﻤﻨﻜﺮ‪ :‬ﻣﻨﻜﺮ ﻷﻧﻪ ﻳ ﻨﻜﺮ ﻋﻠﻰ ﻓﺎﻋﻠﻪ‪،‬‬ ‫ﻭﺗﻨﻜﺮﻩ ﺍﻟﻌﻘﻮﻝ)‪.(٣‬‬ ‫‪ ٢٩٦‬ا '=د ﻷ!*  ')*وف وا ‪  A4‬ا '‪*D4‬‬ ‫ﺍﻷﻣﺮ ﺑﺎﻟﻤﻌﺮﻭﻑ ﻫﻮ‪ :‬ﺣﻤﻞ ﺍﻟﻨﺎﺱ ﺃﻥ ﻳﻌﻤﻠﻮﺍ ﺑﻤﺎ ﻋﺮﻓﻪ ﺍﻟﺸﺮﻉ ﺃﻧﻪ ﺣﻖ ﻳﺜﺎﺏ‬ ‫ﻣﺒﺎﺣﺎ‪ ،‬ﻭﻳﺘﻢ ﺑﺎﻟﺘﺬﻛﻴﺮ‬ ‫ﻣﻨﺪﻭﺑﺎ ﺃﻡ ‬ ‫‬‫ﻭﺍﺟﺒﺎ ﺃﻡ‬ ‫‬‫ﻭﻳﻤﺪﺡ ﻋﻨﺪ ﺍﷲ‪ ،‬ﺳﻮﺍﺀ ﺃﻛﺎﻥ‬ ‫ﺑﻪ ﺍﻟﻤﺮﺀ‪ ،‬‬ ‫ﻭﺍﻹﺭﺷﺎﺩ‪ ،‬ﻭﺍﻟﺘﺮﻏﻴﺐ ﺑﺎﻟﻘﻮﻝ ﻭﺍﻟﻔﻌﻞ‪.‬‬ ‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ ﻣﻦ ﺍﻟﺒﺎﺏ ﺍﻷﻭﻝ ﻣﻦ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺍﻟﻤﺴﺄﻟﺔ ﺭﻗﻢ )‪.(٢‬‬ ‫)‪ (٢‬ﺍﺑﻦ ﻣﻨﻈﻮﺭ‪ :‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪ ،‬ﻣﺎﺩﺓ »ﻧﻜﺮ«‪.‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.٩٤١‬‬ ‫‬‫ﻭﺃﻳﻀﺎ‪ :‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫‬‫)‪ (٣‬ﺃﻃﻔﻴﺶ‪ :‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ ،‬ﺝ ‪ ،١٦‬ﺹ ‪.٣٦٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪488‬‬ ‫ﻭﺳﻊ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺑﻦ ﺃﻃﻔﻴﺶ ﺩﺍﺋﺮﺓ ﺍﻷﻣﺮ ﺑﺎﻟﻤﻌﺮﻭﻑ ﻟﺘﺸﻤﻞ ﺟﻤﻴﻊ‬ ‫ﻭﻗﺪ ‪‬‬ ‫ﻣﺼﺎﻟﺢ ﺍﻟﻌﺒﺎﺩ ﺍﻟﺪﻧﻴﻮﻳﺔ ﻭﺍﻷﺧﺮﻭﻳﺔ‪ .‬ﻗﺎﺋﻼ‪ :‬ﻭﻳﺪﺧﻞ ﻓﻲ ﺫﻟﻚ ﺍﻷﻣﺮ ﺑﺎﻟﻮﺍﺟﺒﺎﺕ‬ ‫ﺍﻟﺤﻴﻮﻳﺔ ﺍﻟﺘﻲ ﺗﺴﺘﺪﻋﻴﻬﺎ ﺍﻟﻤﺼﺎﻟﺢ ﺍﻟﺪﻧﻴﻮﻳﺔ‪ ،‬ﻭﻳﻘﺘﻀﻴﻬﺎ ﺍﻟﻨﻈﺎﻡ ﺍﻻﺟﺘﻤﺎﻋﻲ‪ ،‬ﻭﻻ‬ ‫ﻳﻘﺎﻝ‪ :‬ﺇﻥ ﻫﺬﺍ ﻣﻦ ﺳﺒﻴﻞ ﺍﻻﺷﺘﻐﺎﻝ ﺑﻤﺎ ﻻ ﻳﻨﻔﻊ‪ ،‬ﻓﺈﻥ ﺍﻟﺤﻴﺎﺓ ﻣﺰﺭﻋﺔ ﺍﻵﺧﺮﺓ‪،‬‬ ‫ﻭﺍﻟﺪﻳﻦ ﻻ ﻳﺴﺘﻘﻴﻢ ﺇﻻ ﺑﺎﻟﺪﻧﻴﺎ‪.‬‬ ‫ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﻤﻨﻜﺮ ﻫﻮ‪» :‬ﺻﺮﻑ ﺍﻟﻨﻔﻮﺱ ﻋﻦ ﻛﻞ ﻧﻘﻴﺼﺔ ﺻﻐﻴﺮﺓ ﺃﻭ ﻛﺒﻴﺮﺓ‪،‬‬ ‫ﻣﻤﺎ ﺃﻧﻜﺮ ﺍﻟﺸﺮﻉ ﺍﻟﺸﺮﻳﻒ ﻭﺫ ‪‬ﻣﻪ‪ ،‬ﺃﻭ ﺃﻭﻋﺪ ﻋﻠﻴﻪ ﺑﺎﻟﺘﺬﻛﻴﺮ ﻭﺍﻟﻮﻋﻆ‪ ،‬ﻭﺍﻟﺘﻨﻔﻴﺮ‬ ‫ﻭﺍﻟﺘﺮﻫﻴﺐ«)‪.(١‬‬ ‫‪ ٢٩٧‬اﻷد  ( اﻷ!*  ')*وف وا ‪  A4‬ا '‪*D4‬‬ ‫‬ ‫ﺃﺻﻼ ﻣﻦ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬ ‫ﺍﻷﻣﺮ ﺑﺎﻟﻤﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﻤﻨﻜﺮ ﺑﺎﻋﺘﺒﺎﺭﻫﻤﺎ‬ ‫ﻭﺭﺩ ﺫﻛﺮﻫﻤﺎ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺗﺴﻊ ﻣﺮﺍﺕ‪ .‬ﺃﻣﺎ ﺍﻟﺤﺪﻳﺚ ﻋﻦ ﺍﻟﻤﻌﺮﻭﻑ ﺑﻤﻌﺰﻝ ﻋﻦ‬ ‫ﺍﻟﻤﻨﻜﺮ ﻓﻘﺪ ﻭﺭﺩ ﺫﻛﺮﻩ ﺍﺛﻨﺎﻥ ﻭﺛﻼﺛﻮﻥ ﻣﺮﺓ‪ .‬ﻭﺍﻷﺩﻟﺔ ﻋﻠﻴﻬﻤﺎ ﻣﻮﺟﻮﺩﺓ ﻓﻲ ﺍﻟﻜﺘﺎﺏ‬ ‫ﻭﺍﻟﺴﻨﺔ ﻭﺍﻹﺟﻤﺎﻉ‪.‬‬ ‫ﺃﺃﺩﻟﺔ ﺍﻟﻜﺘﺎﺏ‪:‬‬ ‫ﺍﻟﺤﺠﺔ ﻋﻠﻰ ﻓﺮﺽ ﺍﻷﻣﺮ ﺑﺎﻟﻤﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﻤﻨﻜﺮ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ‬ ‫ﺗﻌﺎﻟﻰ ﻗﻮﻟﻪ‪o n m l k j i h g f ﴿ :‬‬ ‫‪] ﴾ t s r qp‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[١٠٤ :‬ﻭﻫﻨﺎﻙ ﺁﻳﺎﺕ ﻛﺜﻴﺮﺓ ﻣﻦ ﻛﺘﺎﺏ‬ ‫ﺍﷲ ﺗﺪﻝ ﻋﻠﻰ ﻟﺰﻭﻡ ﻓﺮﺿﻪ‪.‬‬ ‫)‪ (١‬ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺇﺑﺮﺍﻫﻴﻢ ﺃﻃﻔﻴﺶ‪ :‬ﺍﻷﻣﺮ ﺑﺎﻟﻤﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﻤﻨﻜﺮ‪ ،‬ﻣﺠﻠﺔ ﺍﻟﻤﻨﻬﺎﺝ‪ ،‬ﺍﻟﻤﺠﻠﺪ‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫‬‫‪ ،٣‬ﺝ ‪ ،٢ ،١‬ﺍﻟﺴﻨﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ ،‬ﻣﺤﺮﻡ ﻭﺻﻔﺮ ‪١٣٤٦‬ﻫ ‪ ،‬ﺹ ‪ ٣‬ ‪.٤‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٥٦‬‬ ‫‬ ‫‪489‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﺘﺎﺳﻊ‪ :‬ﺃﺻﻞ ﺍﻷﻣﺮ ﺑﺎﻟﻤﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﻤﻨﻜﺮ‬ ‫ﺏﺃﺩﻟﺔ ﺍﻟﺴﻨﺔ‪:‬‬ ‫ﺍﻟﺴﻨ‪‬ﺔ ﻗﻮﻝ ﺍﻟﻨﺒﻲ ﮊ ﻷﺻﺤﺎﺑﻪ‪» :‬ﺃﻻ ﺃﺩﻟﻜﻢ ﻋﻠﻰ ﻣﻴﺖ ﺍﻷﺣﻴﺎﺀ؟ ﻗﺎﻟﻮﺍ‪:‬‬ ‫ﻣﻦ ‪‬‬ ‫ﻭﻣﻦ ﻫﻮ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ؟ ﻗﺎﻝ‪ :‬ﻣﻦ ﻻ ﻳﻨﻜﺮ ﺍﻟﻤﻨﻜﺮ ﺑﻴﺪﻩ‪ ،‬ﻭﻻ ﺑﻠﺴﺎﻧﻪ‪ ،‬ﻭﻻ ﺑﻘﻠﺒﻪ«)‪.(١‬‬ ‫ﻭﻋﻨﻪ ﮊ ‪» :‬ﻣﺮﻭﺍ ﺑﺎﻟﻤﻌﺮﻭﻑ ﻭﺍﻧﻬﻮﺍ ﻋﻦ ﺍﻟﻤﻨﻜﺮ ﻗﺒﻞ ﺃﻥ ﺗﺪﻋﻮﺍ ﻓﻼ ﻳﺴﺘﺠﺎﺏ‬ ‫ﻟﻜﻢ«)‪ ،(٢‬ﻭﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ﻋﻨﻪ ﮊ ‪» :‬ﻟﺘﺄﻣﺮﻥ ﺑﺎﻟﻤﻌﺮﻭﻑ ﻭﻟﺘﻨﻬﻮﻥ ﻋﻦ ﺍﻟﻤﻨﻜﺮ ﺃﻭ‬ ‫ﻟﻴﺴﻠﻄﻦ ﺍﷲ ﻋﻠﻴﻜﻢ ﺷﺮﺍﺭﻛﻢ‪ ،‬ﻓﻴﺪﻋﻮﺍ ﺧﻴﺎﺭﻛﻢ ﻓﻼ ﻳﺴﺘﺠﺎﺏ ﻟﻬﻢ«)‪ ،(٣‬ﻭﻋﻨﻪ ﮊ ‪:‬‬ ‫»ﻣﺎ ﺃﻋﻤﺎﻝ ﺍﻟﺒﺮ ﻋﻨﺪ ﺍﻟﺠﻬﺎﺩ ﻓﻲ ﺳﺒﻴﻞ ﺍﷲ‪ ،‬ﻭﻋﻨﺪ ﺍﻷﻣﺮ ﺑﺎﻟﻤﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ‬ ‫ﺍﻟﻤﻨﻜﺮ ﺇﻻ ﻛﻨﻔﺜﺔ ﻓﻲ ﺑﺤﺮ ﻟﺠﻲ«)‪ ،(٤‬ﻭﻋﻨﻪ ﮊ ‪» :‬ﺇﻳﺎﻛﻢ ﻭﺍﻟﺠﻠﻮﺱ ﻓﻲ ﺍﻟﻄﺮﻗﺎﺕ‬ ‫ﺇﻻ ﻟﻤﺎ ﻻ ﺑﺪ‪ ‬ﻣﻨﻪ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﺇﻧﻤﺎ ﻫﻲ ﻣﺠﺎﻟﺴﻨﺎ ﻧﺘﺤﺪﺙ ﻓﻴﻬﺎ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺈﺫﺍ ﺃﺑﻴﺘﻢ ﺇﻻ‬ ‫ﺫﻟﻚ ﻓﺄﻋﻄﻮﺍ ﺍﻟﻄﺮﻳﻖ ﺣﻘﻪ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﻣﺎ ﺣﻘﻪ؟ ﻗﺎﻝ‪ :‬ﻏﺾ ﺍﻟﺒﺼﺮ‪ ،‬ﻭﻛﻒ ﺍﻷﺫﻯ‪،‬‬ ‫ﻭﻧﻬﻲ ﻋﻦ ﻣﻨﻜﺮ«)‪.(٦)(٥‬‬ ‫‬‫ﻭﺃﻣﺮ ﺑﻤﻌﺮﻭﻑ‬ ‫ﻭﺭﺩ ﺍﻟﺴﻼﻡ‪ ،‬‬ ‫‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ ﻓﻲ ﺷﻌﺐ ﺍﻹﻳﻤﺎﻥ‪ ،‬ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻧﻲ ﻭﺍﻟﺨﻤﺴﻮﻥ‪ ،‬ﺃﺣﺎﺩﻳﺚ ﻓﻲ ﻭﺟﻮﺏ ﺍﻷﻣﺮ‬ ‫ﺑﺎﻟﻤﻌﺮﻭﻑ ﺭﻗﻢ ‪ ٧٢/٦ ،٧١٨٤‬ ‪ ،٧٣‬ﻋﻦ ﺣﺬﻳﻔﺔ ﻣﻮﻗﻮﻓﺎ‪.‬‬ ‫)‪ (٢‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﺭﻗﻢ )‪ ،(٢١٦٩‬ﻛﺘﺎﺏ ﺍﻟﻔﺘﻦ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﻓﻲ ﺍﻷﻣﺮ ﺑﺎﻟﻤﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ‬ ‫ﺍﻟﻤﻨﻜﺮ‪ .٤٦٨/٤ ،‬ﻗﺎﻝ ﺍﻟﺤﺎﻓﻆ ﺍﻟﻌﺮﺍﻗﻲ ﻓﻲ ﺍﻟﻤﻐﻨﻲ‪ :‬ﺭﻭﺍﻩ ﺃﺣﻤﺪ ﻭﺍﻟﺒﻴﻬﻘﻲ ﻣﻦ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ‪،‬‬ ‫ﻭﻫﻮ ﻋﻨﺪ ﺍﺑﻦ ﻣﺎﺟﻪ‪.‬‬ ‫)‪ (٣‬ﺍﻟﻤﻌﺠﻢ ﺍﻷﻭﺳﻂ ﻟﻠﻄﺒﺮﺍﻧﻲ‪ ،‬ﺭﻗﻢ )‪ .٩٩/٢ ،(١٣٧٩‬ﻗﺎﻝ ﺍﻟﺤﺎﻓﻆ ﺍﻟﻌﺮﺍﻗﻲ ﻓﻲ ﺍﻟﻤﻐﻨﻲ‪ :‬ﺭﻭﺍﻩ ﺍﻟﺒﺰﺍﺯ‬ ‫ﻣﻦ ﺣﺪﻳﺚ ﻋﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ‪ ،‬ﻭﺍﻟﻄﺒﺮﺍﻧﻲ ﻓﻲ ﺍﻷﻭﺳﻂ ﻣﻦ ﺣﺪﻳﺚ ﺃﺑﻲ ﻫﺮﻳﺮﺓ‪ ،‬ﻭﻛﻼﻫﻤﺎ‬ ‫ﺿﻌﻴﻒ‪ ،‬ﻭﺍﻟﺘﺮﻣﺬﻱ ﻣﻦ ﺣﺪﻳﺚ ﺣﺬﻳﻔﺔ ﻧﺤﻮﻩ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻫﺬﺍ ﺣﺪﻳﺚ ﺣﺴﻦ‪.‬‬ ‫)‪ (٤‬ﻟﻢ ﺃﻗﻒ ﻟﻪ ﻋﻠﻰ ﺗﺨﺮﻳﺞ‪.‬‬ ‫)‪ (٥‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ ،‬ﺭﻗﻢ )‪ ،(٢١٢١‬ﻛﺘﺎﺏ ﺍﻟﻠﺒﺎﺱ ﻭﺍﻟﺰﻳﻨﺔ‪ ،‬ﺑﺎﺏ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺠﻠﻮﺱ ﻓﻲ ﺍﻟﻄﺮﻗﺎﺕ‪،‬‬ ‫ﻭﺇﻋﻄﺎﺀ ﺍﻟﻄﺮﻳﻖ ﺣﻘﻪ‪ ،‬ﺹ ‪.١١٧٣‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﺒﺪ ﺍﷲ‬ ‫‬‫)‪ (٦‬ﺃﻃﻔﻴﺶ‪ :‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ،‬ﺝ ‪ ،١٤‬ﺹ ‪ ٢٦٧‬ ‪.٢٦٨‬‬ ‫ﺍﻟﺤﻀﺮﻣﻲ‪ :‬ﺍﻟﺪﻻﺋﻞ ﻭﺍﻟﺤﺠﺞ‪ ،‬ﺗﺤﻘﻴﻖ‪ :‬ﺃﺣﻤﺪ ﺑﻦ ﺣﻤﻮ ﻛﺮﻭﻡ ﻋﻤﺮ ﺑﻦ ﺃﺣﻤﺪ ﺑﺎﺯﻳﻦ‪ ،‬ﻭﻣﺴﺎﻋﺪﻩ‬ ‫ﻣﺼﻄﻔﻰ ﺑﻦ ﺷﺮﻳﻔﻲ‪ ،‬ﻣﺤﻤﺪ ﺑﻦ ﺩﺍﻭﺩ ﺗﻤﺰﻏﻴﻦ‪ ،‬ﺗﻘﺪﻳﻢ‪ :‬ﺳﻤﺎﺣﺔ ﺍﻟﺸﻴﺦ ﺃﺣﻤﺪ ﺑﻦ ﺣﻤﺪ ﺍﻟﺨﻠﻴﻠﻲ ‬ ‫ﺍﻟﻤﻔﺘﻲ ﺍﻟﻌﺎﻡ ﻟﺴﻠﻄﻨﺔ ﻋﻤﺎﻥ‪ ،‬ﻭﺯﺍﺭﺓ ﺍﻟﺘﺮﺍﺙ ﻭﺍﻟﺜﻘﺎﻓﺔﻣﺴﻘﻂﺳﻠﻄﻨﺔ ﻋﻤﺎﻥ‪ ،‬ﻁ ‪،١‬‬ ‫‪١٤٣٣‬ﻫ‪٢٠١٢/‬ﻡ‪ ،‬ﺝ ‪ ،٢ ،١‬ﺹ ‪ ٥٨٦‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪ .‬ﻭﺳﻨﺬﻛﺮﻩ ﻓﻴﻤﺎ ﺑﻌﺪ‪ :‬ﺍﻟﺤﻀﺮﻣﻲ‪ :‬ﺍﻟﺪﻻﺋﻞ ﻭﺍﻟﺤﺠﺞ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪490‬‬ ‫ﺝﺃﺩﻟﺔ ﺍﻹﺟﻤﺎﻉ‪:‬‬ ‫ﻣﻦ ﺍﻹﺟﻤﺎﻉ‪ :‬ﺃﻥ ﺍﻷﻣﺔ ﺑﺄﺳﺮﻫﺎ ﺃﺟﻤﻌﺖ ﻋﻠﻰ ﺃﻥ ﺍﻟﻨﺒﻲ ﮊ ﻭﺍﻟﻤﺴﻠﻤﻴﻦ‬ ‫ﺃﻣﺮﻭﺍ ﺑﺎﻹﻳﻤﺎﻥ ﺑﺎﷲ‪ ،‬ﻭﻧﻬﻮﺍ ﻋﻦ ﺍﻟﺸﺮﻙ ﺑﻪ‪ ،‬ﻭﺣﺎﺭﺑﻮﺍ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﺮﺍﺩﻳﻦ ﻟﻪ ﻣﻊ‬ ‫ﺃﻣﺮﻫﻢ ﻟﻬﻢ ﺑﺎﻟﺼﻼﺡ‪ ،‬ﻭﻧﻬﻴﻬﻢ ﻟﻬﻢ ﻋﻦ ﺍﻟﻔﺴﺎﺩ‪ ،‬ﻭﺃﻣﺮﻭﺍ ﺑﺬﻟﻚ ﺟﻤﻴﻊ ﺩﻭﺭ‬ ‫ﻇﺎﻫﺮﺍ ﺇﻻ ﺃﻧﻜﺮﻭﻩ‪ ،‬ﻣﻊ ﺍﻋﺘﻘﺎﺩﻫﻢ ﺃﻧﻪ ﺃﻓﻀﻞ‬ ‫‬‫ﻣﻨﻜﺮﺍ‬ ‫‬‫ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻭﻻ ﺗﺮﻛﻮﺍ‬ ‫ﻣﺎ ﺗﻌﺒﺪﻭﺍ ﺑﻪ‪ ،‬ﻭﻧﺪﺑﻮﺍ ﺇﻟﻴﻪ ﻣﻦ ﺃﻋﻤﺎﻝ ﺍﻟﺒﺮ‪ ،‬ﺑﻌﺪ ﺇﻳﻤﺎﻧﻬﻢ ﺑﺎﷲ‪ ،‬ﻭﺃﻧﻪ ﺃﻓﻀﻞ ﻣﻦ‬ ‫ﺍﻟﺠﻬﺎﺩ‪ ،‬ﻭﺃﻥ ﺟﻤﻴﻊ ﺃﻋﻤﺎﻝ ﺍﻟﺒﺮ ﺑﻌﺪ ﺍﻟﻤﻌﺮﻓﺔ ﺑﺎﷲ ﻭﺑﺮﺳﻮﻟﻪ‪ ،‬ﻭﺃﻥ ﺣ ‪‬ﻘﺎ ﻣﺎ ﺟﺎﺀ ﺑﻪ‬ ‫ﻣﺤﻤﺪ ﮊ ﻣﻊ ﺍﻷﻣﺮ ﺑﺎﻟﻤﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﻤﻨﻜﺮ ﻛﺘﻔﻠﺔ ﻓﻲ ﺑﺤﺮ ﻟﺠﻲ‪،‬‬ ‫ﻓﺨﻮﻓﻬﻢ ﻓﻲ ﺗﺮﻛﻪ‪ ،‬ﻭﺃﻥ ﻳﻌﻤﻬﻢ ﺍﷲ ﺑﺎﻟﻌﻘﺎﺏ ﻣﻦ ﻋﻨﺪﻩ)‪.(١‬‬ ‫ﻭﻳﺬﻛﺮ ﻛﺘﺎﺏ »ﺍﻟﻀﻴﺎﺀ« ﺃﻥ ﺍﻷﻣﺔ ﻟﻢ ﺗﺨﺘﻠﻒ ﻓﻲ ﺃﻥ ﺍﻷﻣﺮ ﺑﺎﻟﻤﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ‬ ‫ﻋﻦ ﺍﻟﻤﻨﻜﺮ ﻣﻊ ﺍﻟﻘﺪﺭﺓ ﻭﺍﺟﺐ ﻋﻠﻰ ﻣﻦ ﺷﺎﻫﺪ ﺫﻟﻚ ﻣﻦ ﻓﺎﻋﻠﻪ ﺃﻭ ﺳﻤﻌﻪ ﻣﻦ‬ ‫ﻗﺎﺋﻠﻪ‪ ،‬ﻭﺇﻧﻤﺎ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﻭﺟﻮﺏ ﺫﻟﻚ ﻋﻠﻰ ﻣﻨﻜﺮﻳﻪ‪ :‬ﻫﻞ ﻭﺍﺟﺐ ﻋﻠﻴﻬﻢ ﺑﺎﻟﻔﻌﻞ‬ ‫ﺃﻡ ﺑﺎﻟﺸﺮﻉ؟ ﻓﺬﻫﺐ ﺑﻌﺾ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺇﻟﻰ ﺃﻥ ﻭﺟﻮﺏ ﺫﻟﻚ ﺑﺎﻟﻌﻘﻞ‪ ،‬ﻭﺫﻫﺐ‬ ‫ﺁﺧﺮﻭﻥ ﺇﻟﻰ ﻭﺟﻮﺏ ﺫﻟﻚ ﺑﺎﻟﺸﺮﻉ ﺩﻭﻥ ﺍﻟﻌﻘﻞ‪ ،‬ﻓﺄﻣﺎ ﺇﺫﺍ ﻣﺎ ﻛﺎﻥ ﻓﻲ ﺗﺮﻙ ﺇﻧﻜﺎﺭﻩ‬ ‫ﺟﻤﻴﻌﺎ)‪.(٢‬‬ ‫‬‫ﻣﻀﺮﺓ ﻻﺣﻘﺔ ﻭﺟﺐ ﺇﻧﻜﺎﺭﻩ ﺑﺎﻟﻌﻘﻞ ﺃﻭ ﺑﺎﻟﺸﺮﻉ ﻋﻠﻰ ﺍﻟﻘﻮﻟﻴﻦ‬ ‫‪ = < ;: 9 8‬ﺍﻟﺘﻮﺑﺔ‪.[١١٨ :‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﺑﺮﺯ ﻣﻦ ﺇﺑﻌﺎﺩ ﻣﺸﺎﻳﺦ ﺍﻟﺒﺼﺮﺓ ﻟﺘﻼﻣﻴﺬﻫﻢ‬ ‫‬‫ﻭﺗﻄﺒﻴﻘﻬﺎ ﻋﻨﺪ‬ ‫ﺍﻟﻤﻌﺎﺭﺿﻴﻦ ﻟﻬﻢ؛ ﺛﻢ ﺍﺗﺨﺬﻫﺎ ﺍﻟﺸﻴﻮﺥ ﺍﻟﻤﻐﺎﺭﺑﺔ ﻣﻦ ﺍﻷﺳﺎﻟﻴﺐ ﺍﻟﺘﺮﺑﻮﻳﺔ‬ ‫ﻟﻤﻌﺎﻗﺒﺔ ﺍﻟﻄﻠﺒﺔ ﺑﺤﺮﻣﺎﻧﻬﻢ ﺍﻟﻤﺆﻗﺖ ﻣﻦ ﺣﻀﻮﺭ ﺣﻠﻘﺎﺕ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﻋﻤﻤﻬﺎ‬ ‫ﺃﻳﻀﺎ ﺑﺎﻟﺨﻄﺔ‪ ،‬ﺃﻭ ﺍﻟﻬﺠﺮﺍﻥ‪،‬‬ ‫ﺍﻟﻌﺰﺍﺑﺔ ﺑﻌﺪ ﺫﻟﻚ ﻟﻠﻀﺒﻂ ﺍﻻﺟﺘﻤﺎﻋﻲ‪ ،‬ﻭﺗﺴﻤﻰ ‬ ‫ﺃﻭ ﺍﻟﻤﻘﺎﻃﻌﺔ)‪.(١‬‬ ‫‬ ‫وا‪e‬ﻼ‪3‬‬ ‫‪ ٣٦٢‬ا ‪n‬ف ‪L‬‬ ‫ﻭﺍﺻﻄﻼﺣﺎ‪ :‬ﻫﻮ ﺍﻟﻜﻒ ﻋﻦ ﺍﻟﻘﻮﻝ ﻓﻲ‬ ‫‬‫ﺍﻟﻮﻗﻮﻑ ﻟﻐﺔ‪ :‬ﺍﻧﺘﺼﺎﺏ ﺍﻟﻘﺎﻣﺔ‪.‬‬ ‫ﺃﺣﺪ ﺑﻮﻻﻳﺔ ﺃﻭ ﺑﺮﺍﺀﺓ‪ .‬ﻳﻘﻮﻝ ﺍﻟﻔﺰﺍﺭﻱ‪ :‬ﺍﻟﻮﻗﻮﻑ ﺗﺮﻙ ﺍﻟﺒﺮﺍﺀﺓ ﻭﺍﻟﻮﻻﻳﺔ‬ ‫ﺟﻤﻴﻌﺎ)‪.(٢‬‬ ‫‬ ‫)‪ (١‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ١١٢‬ ‪.١١٣‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﺍﻟﻤﺸﺎﺭﻕ‪ ،‬ﺹ ‪.٤٧٤‬‬ ‫‬‫)‪ (٢‬ﺍﻟﻔﺰﺍﺭﻱ‪ :‬ﻛﺘﺎﺏ‪ :‬ﻓﻲ ﻣﻦ ﺭﺟﻊ ﻋﻦ ﻋﻠﻤﻪ‪ ،‬ﺹ ‪.٢٠٦‬‬ ‫‪565‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﻌﺎﺷﺮ‪ :‬ﺃﺻﻞ ﺍﻟﻮﻻﻳﺔ ﻭﺍﻟﺒﺮﺍﺀﺓ‬ ‫‪ ٣٦٣‬ا ‪n‬ف  إﻼن ا ﻻ  أو ا ‪*6‬اءة‬ ‫ﺗﻮﺟﺪ ﺑﻴﻦ ﺍﻟﻮﻻﻳﺔ ﻭﺍﻟﺒﺮﺍﺀﺓ ﺣﺎﻟﺔ ﺍﻟﻮﻗﻮﻑ‪ ،‬ﻭﻫﻲ ﻭﺍﺟﺒﺔ ﻓﻴﻤﻦ ﻟﻢ ﻳﻌﻠﻢ ﻋﻨﻪ‬ ‫ﺷﻲﺀ ﻣﻦ ﺣﺎﻟﻪ‪ .‬ﻭﺍﻟﻮﻗﻮﻑ ﻓﻲ ﺃﺣﻜﺎﻡ ﺍﻟﻮﻻﻳﺔ ﻭﺍﻟﺒﺮﺍﺀﺓ ﻭﻫﻮ ﺍﻹﻣﺴﺎﻙ ﻋﻦ ﻭﻻﻳﺔ‬ ‫ﺷﺨﺺ ﺃﻭ ﺍﻟﺒﺮﺍﺀﺓ ﻣﻨﻪ‪ ،‬ﺣﺘﻰ ﻳﺘﺒﻴﻦ ﺃﻣﺮﻩ‪ ،‬ﻭﻳﺴﻤﻰ ﻛﺬﻟﻚ ﻭﻗﻮﻑ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻭﻗﻮﻑ‬ ‫ﺍﻟﺴﻼﻣﺔ‪ .‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪] ﴾ Ç Æ Å Ä Ã Â Á ﴿ :‬ﺍﻹﺳﺮﺍﺀ‪.[٣٦ :‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻓﻲ ﺍﻟﻮﻗﻮﻑ ﻫﻮ ﺍﻻﻗﺘﺪﺍﺀ ﺑﻤﺴﻠﻚ‬ ‫‬‫ﻭﻳﺸﻴﺮ ﺍﻟﻔﺰﺍﺭﻱ ﺇﻟﻰ ﺃﻥ ﻣﻮﻗﻒ‬ ‫ﺍﻟﺮﺳﻮﻝ ﮊ ﻋﻠﻴﻪ ﻓﻲ ﺫﻟﻚ‪ .‬ﺇﺫ ﻗﺪ ﺑﻠﻐﻨﺎ ﻋﻦ ﺍﻟﻨﺒﻲ ﮊ ﺃﻧﻪ ﻭﻗﻒ ﻓﻲ ﺍﻟﻤﺮﺃﺓ‬ ‫ﻭﺯﻭﺟﻬﺎ ﻭﺃﻫﻞ ﺍﻟﻤﺪﻳﻨﺔ ﺇﺫﺍ ﺃﺧﺒﺮﻩ ﺍﷲ ﺑﺄﻥ ﺛﻢ ﻓﻲ ﺍﻟﻤﺪﻳﻨﺔ ﻣﻨﺎﻓﻘﻮﻥ ﺣﺘﻰ ﻧﺰﻝ ﻋﻠﻴﻪ‬ ‫ﺃﻳﻀﺎ‪ :‬ﺇﻧﻪ ﻭﻗﻒ ﻓﻲ ﻋﺎﺋﺸﺔ ﺣﻴﻦ ﺭﻣﻴﺖ‪،‬‬ ‫ﺑﻴﺎﻥ ﺫﻟﻚ ﺑﺄﺳﻤﺎﺀ ﺍﻟﻤﻨﺎﻓﻘﻴﻦ‪ ،‬ﻭﻗﺪ ﻗﻴﻞ ‬ ‫ﻭﺃﻫﻞ ﺍﻟﻐﻮﺍﻳﺔ ﺣﻴﻦ ﺗﺨﻠﻔﻮﺍ ﺑﻌﺪﻩ ﻓﻲ ﺍﻟﻐﺰﻭﺓ)‪.(١‬‬ ‫ﻭﻳﺮﻯ ﺍﻟﻘﻄﺐ ﺃﻃﻔﻴﺶ ﺃﻧﻪ ﻳﺠﺐ ﺍﻟﻮﻗﻮﻑ ﻓﻴﻤﻦ ﻟﻢ ﻳﻌﻠﻢ ﻓﻴﻪ ﻣﻮﺟﺐ ﺍﻟﻮﻻﻳﺔ‪،‬‬ ‫ﻭﻻ ﻣﻮﺟﺐ ﺍﻟﺒﺮﺍﺀﺓ)‪.(٢‬‬ ‫ﻭﺛﻤﺮﺓ ﺍﻟﻮﻗﻮﻑ ﻛﻒ ﺍﻟﻌﺒﺪ ﻋﻦ ﺍﻟﺘﺠﺴﺲ ﻋﻠﻰ ﺃﺣﻮﺍﻝ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﻭﺍﻟﺒﺤﺚ ﻋﻦ‬ ‫ﺫﻧﻮﺑﻬﻢ ﺍﻟﺘﻲ ﻟﻢ ﺗﻌﻠﻢ؛ ﻷﻥ ﺍﻟﻮﻗﻮﻑ ﻣﺮﺣﻠﺔ ﻳﻘﻒ ﻋﻨﺪﻫﺎ ﺍﻟﻨﺎﺱ ﻗﺒﻞ ﺇﺻﺪﺍﺭ‬ ‫ﺍﻟﺤﻜﻢ ﺑﺎﻟﻮﻻﻳﺔ ﺃﻭ ﺍﻟﺒﺮﺍﺀﺓ‪.‬‬ ‫‪ ٣٦٤‬أد  ا ‪n‬ف‬ ‫ﺗﻮﺟﺪ ﺃﺩﻟﺔ ﺗﻮﺟﺐ ﺍﻟﻮﻗﻮﻑ ﻣﺜﻞ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪﴾6 5 4 3 2 ﴿ :‬‬ ‫]ﺍﻟﺤﺠﺮﺍﺕ‪.[٦ :‬‬ ‫ﻭﻣﻦ ﺍﻹﺟﻤﺎﻉ ﺍﻟﺬﻱ ﻻ ﻣﻨﺎﻛﺮﺓ ﻓﻴﻪ ﺃﻥ ﺍﻟﻨﺎﺱ ﻣﻊ ﻛﻞ ﻣﻜﻠﻒ ﻓﻲ ﺧﺎﺻﺔ ﻧﻔﺴﻪ‬ ‫ﺗﻨﻘﺴﻢ ﺇﻟﻰ ﻓﺮﻳﻘﻴﻦ؛ ﺃﺣﺪﻫﻤﺎ‪ :‬ﻣﺠﻬﻮﻝ ﺍﻟﺤﺎﻝ‪ ،‬ﻭﺍﻵﺧﺮ‪ :‬ﻣﻌﻠﻮﻡ ﺍﻟﺤﺎﻝ‪ ،‬ﻓﻤﺠﻬﻮﻝ‬ ‫)‪ (١‬ﺍﻟﻔﺰﺍﺭﻱ‪ :‬ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺹ ‪ ٥‬ ‪.٦‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﺍﻟﻤﺸﺎﺭﻕ‪ ،‬ﺹ ‪.٤٧٠‬‬ ‫‬‫)‪ (٢‬ﺃﻃﻔﻴﺶ‪ :‬ﺍﻟﺬﻫﺐ ﺍﻟﺨﺎﻟﺺ‪ ،‬ﺹ ‪.٥٨‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪566‬‬ ‫ﺍﻟﺤﺎﻝ ﻋﻨﺪ ﺍﻟﻤﻜﻠﻒ ﻓﻲ ﻭﻗﻮﻑ ﺍﻟﺪﻳﻦ ﺍﻟﻼﺯﻡ‪ .‬ﻓﺎﻟﻮﻗﻮﻑ ﻓﺮﺽ ﻻﺯﻡ‪ ،‬ﻭﻣﻌﻨﺎﻩ‬ ‫ﺍﻹﻣﺴﺎﻙ ﻋﻦ ﺍﻹﻣﻀﺎﺀ‪ .‬ﻓﻀﺪ ﺍﻟﻮﻗﻮﻑ ﺍﻹﻣﻀﺎﺀ‪ ،‬ﻭﺿﺪ ﺍﻹﻣﻀﺎﺀ ﺍﻟﻮﻗﻮﻑ)‪.(١‬‬ ‫‪ ٣٦٥‬أ‪J‬اع ا ‪n‬ف‬ ‫ﻳﻨﻘﺴﻢ ﺍﻟﻮﻗﻮﻑ ﺇﻟﻰ ﻋﺪﺓ ﺃﻧﻮﺍﻉ‪:‬‬ ‫‪ ١‬ ﻭﻗﻮﻑ ﺍﻟﺪﻳﻦ‪.‬‬ ‫‪ ٢‬ ﻭﻗﻮﻑ ﺍﻟﺸﻚ‪.‬‬ ‫‪ ٣‬ ﻭﻗﻮﻑ ﺍﻟﺮﺃﻱ‪ ،‬ﻭﻫﻮ ﻧﻮﻋﺎﻥ‪ :‬ﻭﻗﻮﻑ ﺍﻹﺷﻜﺎﻝ ﻭﻭﻗﻮﻑ ﺍﻟﺴﺆﺍﻝ‪.‬‬ ‫ﻭﻫﺬﻩ ﺍﻷﻧﻮﺍﻉ ﺍﻟﺜﻼﺛﺔ ﻣﻦ ﺍﻟﻮﻗﻮﻑ ﻳﺬﻛﺮﻫﺎ ﺍﻟﻜﻨﺪﻱ ﻓﻴﻘﻮﻝ‪ :‬ﺇﻥ ﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ‬ ‫ﺛﻼﺛﺔ ﺃﻭﺟﻪ‪:‬‬ ‫ﻭﻗﻮﻑ ﺍﻟﺪﻳﻦ‪ :‬ﻭﻫﻮ ﻭﻗﻮﻑ ﺍﻟﺴﻼﻣﺔ ﻟﻠﻤﺴﻠﻤﻴﻦ ﺑﻮﻗﻮﻓﻬﻢ ﻋﻤﻦ ﻟﻢ ﻳﻌﺮﻓﻮﺍ ﻣﻨﻪ‬‫‬ ‫ﻣﺎ ﺗﺠﺐ ﺑﻪ ﺍﻟﻮﻻﻳﺔ‪ ،‬ﻭﻣﺎ ﺗﺠﺐ ﺑﻪ ﺍﻟﺒﺮﺍﺀﺓ‪ ،‬ﻓﺤﺎﻝ ﺍﻟﺠﻤﻴﻊ ﻓﻲ ﺣﺎﻝ ﻭﻗﻮﻑ‬ ‫ﺍﻟﺪﻳﻦ ﺣﺘﻰ ﻳﻌﻠﻢ ﻣﻦ ﻛﻞ ﻭﺍﺣﺪ ﺑﻌﻴﻨﻪ ﻣﺎ ﺗﺠﺐ ﺑﻪ ﺍﻟﺒﺮﺍﺀﺓ ﺃﻭ ﺍﻟﻮﻻﻳﺔ ﻣﻦ ﻏﻴﺮ‬ ‫ﺟﻬﻞ ﻣﻦ ﺍﻟﻮﺍﻗﻒ‪.‬‬ ‫ﻭﻭﻗﻮﻑ ﺍﻟﺸﻚ‪ ،‬ﺇﺫﺍ ﺑﻠﻐﺘﻪ ﺍﻟﺤﺠﺔ ﻣﻦ ﻭﻻﻳﺔ ﻭﻟﻲ ﺃﻭ ﻋﺪﺍﻭﺓ ﻋﺪﻭ‪ ،‬ﻓﺸﻚ ﻓﻲ‬‫‬ ‫ﺫﻟﻚ‪ ،‬ﻭﻭﻗﻒ ﻟﻤﻮﺿﻊ ﺿﻌﻔﻪ‪ ،‬ﻭﺷﻚ ﻓﻴﻤﻦ ﺗﻮﻟﻰ ﺍﻟﻮﻟﻲ‪ ،‬ﻭﻓﻴﻤﻦ ﺑﺮﺉ ﻣﻦ‬ ‫ﺍﻟﻌﺪﻭ‪ .‬ﻓﻬﺬﺍ ﻭﻗﻮﻑ ﺍﻟﺸﻚ‪.‬‬ ‫ﻭﻭﻗﻮﻑ ﺭﺃﻱ ﻭﺳﺆﺍﻝ‪ ،‬ﻭﻫﻮ ﺃﻥ ﻳﺒﻠﻐﻪ ﺍﻟﺤﺪﺙ ﺍﻟﺬﻱ ﺗﺠﺐ ﺑﻪ ﺍﻟﺒﺮﺍﺀﺓ ﻣﻤﻦ‬‫‬ ‫ﺃﺣﺪﺛﻪ‪ ،‬ﻭﻻ ﻳﻘﻒ ﻋﻠﻰ ﻣﺎ ﻳﺠﺐ ﺑﻪ ﺍﻟﺤﻜﻢ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻓﻴﻘﻒ ﻋﻦ ﺍﻟﻤﺤﺪﺙ‪،‬‬ ‫ﻭﻳﻠﺘﻤﺲ ﺍﻟﺴﺆﺍﻝ)‪.(٢‬‬ ‫ﻭﻫﻨﺎﻙ ﻣﻦ ﻳﺰﻳﺪ ﻓﻲ ﻫﺬﻩ ﺍﻟﻮﺟﻮﻩ ﺍﻟﺜﻼﺛﺔ ﻟﻠﻮﻗﻒ ﺇﻟﻰ ﺧﻤﺴﺔ ﻭﺟﻮﻩ‪ :‬ﻭﻗﻮﻑ‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﺍﻟﻤﺸﺎﺭﻕ‪ ،‬ﺹ ‪.٤٧٤‬‬ ‫‬‫)‪ (١‬ﺍﻟﺠﻴﻄﺎﻟﻲ‪ :‬ﻗﻮﺍﻋﺪ ﺍﻹﺳﻼﻡ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪.٩٧‬‬ ‫)‪ (٢‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٣‬ﺹ ‪.٨٧‬‬ ‫‪567‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﻌﺎﺷﺮ‪ :‬ﺃﺻﻞ ﺍﻟﻮﻻﻳﺔ ﻭﺍﻟﺒﺮﺍﺀﺓ‬ ‫ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻭﻗﻮﻑ ﺍﻟﺮﺃﻱ‪ ،‬ﻭﻭﻗﻮﻑ ﺍﻟﺴﺆﺍﻝ‪ ،‬ﻭﻭﻗﻮﻑ ﺍﻹﺷﻜﺎﻝ‪ ،‬ﻭﻭﻗﻮﻑ ﺍﻟﺸﻚ)‪.(١‬‬ ‫ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ‪ :‬ﺍﻟﻮﻗﻮﻑ ﺃﻛﺜﺮﻩ ﻣﻦ ﻫﺬﻩ ﺍﻟﻮﺟﻮﻩ)‪.(٢‬‬ ‫ﻭﻳﻘﻮﻝ ﻋﻨﻬﺎ ﺍﻟﺴﺎﻟﻤﻲ‪» :‬ﻓﻬﺬﻩ ﺍﻟﻤﻮﻗﻮﻓﺎﺕ ﻛﻠﻬﺎ ﻣﺨﺘﻠﻒ ﻓﻴﻬﺎ ﻣﺎ ﻋﺪﺍ ﺍﻷﻭﻝ‪:‬‬ ‫ﻭﻗﻮﻑ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺍﻟﻤﺨﺘﺎﺭ ﻋﻨﺪﻱﻭﻓﺎﻗﺎ ﻟﺠﻤﻬﻮﺭ ﺃﻫﻞ ﺍﻟﻤﻐﺮﺏﻋﺪﻡ ﺟﻮﺍﺯﻫﺎ‪،‬‬ ‫ﻟﻤﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﺮﺟﻮﻉ ﻋﻦ ﺍﻟﻴﻘﻴﻦ ﺇﻟﻰ ﺍﻟﺸﻚ‪ ،‬ﻭﻣﻦ ﺍﻟﻌﻠﻢ ﺇﻟﻰ ﺍﻟﺠﻬﻞ«)‪.(٣‬‬ ‫‪ ٣٦٦‬و‪n‬ف ا‬ ‫ﻭﻗﻮﻑ ﺍﻟﺪﻳﻦ ﻫﻮ ﺍﻟﻮﻗﻮﻑ ﻋﻦ ﺟﻤﻴﻊ ﺍﻟﻨﺎﺱ ﺍﻟﺬﻳﻦ ﻻ ﻳﻌﻠﻢ ﺣﺎﻟﻬﻢ ﻋﻠﻰ ﺍﻋﺘﻘﺎﺩ‬ ‫ﻭﻻﻳﺔ ﺍﻟﻤﺤﻖ ﻭﺧﻠﻊ ﺍﻟﻤﺒﻄﻞ ﻓﻲ ﺍﻟﺪﻳﻨﻮﻧﺔ ﷲ؛ ﻷﻧﻚ ﺇﺫﺍ ﻟﻢ ﺗﻌﻠﻢ ﻣﻦ ﺃﺣﺪ ﺣﺎﻟﺔ‬ ‫ﻳﺴﺘﺤﻖ ﺑﻬﺎ ﺍﻟﺒﺮﺍﺀﺓ ﺃﻭ ﺍﻟﻮﻻﻳﺔ‪ ،‬ﻓﻠﻴﺲ ﻟﻚ ﺍﻹﻗﺪﺍﻡ‪ ،‬ﻭﻛﺎﻥ ﻫﺬﺍ ﻣﻮﺿﻊ ﻭﻗﻮﻑ ﺍﻟﺪﻳﻦ)‪.(٤‬‬ ‫ﻫﻮ ﺍﻟﻤﺠﺘﻤﻊ ﻋﻠﻴﻪ‪ ،‬ﻭﺳﻤﺎﻩ ﺑﻌﻀﻬﻢ ﻭﻗﻮﻑ ﺍﻟﺴﻼﻣﺔ‪ ،‬ﻭﻣﺤﻠﻪ ﻓﻲ ﻣﻜﻠﻒ ﻟﻢ‬ ‫ﻧﻌﻠﻢ ﺣﺎﻟﻪ ﺑﺼﻼﺡ ﻭﻻ ﻓﺴﺎﺩ‪ ،‬ﻓﺈﻧﻪ ﻳﺠﺐ ﺍﻟﻮﻗﻮﻑ ﻋﻦ ﻭﻻﻳﺘﻪ ﻭﻋﻦ ﺍﻟﺒﺮﺍﺀﺓ ﻣﻨﻪ ﺩﻳ ﻨﺎ)‪.(٥‬‬ ‫‪ ٣٦٧‬و‪n‬ف ا *أي‬ ‫ﻳﻔﺴﺮ ﺍﻟﻜﻨﺪﻱ ﻭﻗﻮﻑ ﺍﻟﺮﺃﻱ ﺃﻧﻪ ﻳﻜﻮﻥ ﻋﻤﻦ ﻛﺎﻧﺖ ﻟﻪ ﻭﻻﻳﺔ ﺛﻢ ﻛﺎﻥ ﻣﻨﻪ‬ ‫ﻣﺎ ﻳﺸﻜﻚ ﺃﻣﺮﻩ‪ ،‬ﻭﻻ ﻳﺘﺒﻴﻦ ﻟﻠﻤﺘﻮﻟﻲ ﻓﻴﻪ ﺑﺎﻃﻞ ﻣﺎ ﺃﺗﻰ ﻭﻻ ﺣﻘﻪ‪ ،‬ﻓﻴﺴﻌﻪ ﺃﻥ ﻳﻘﻒ‬ ‫ﺑﺮﺃﻱ ﻋﻠﻰ ﺍﻋﺘﻘﺎﺩ ﺇﻧﻪ ﺇﻥ ﻛﺎﻥ ﺍﻟﺬﻱ ﺃﺗﻰ ﻣﺨﺮﺟﻪ ﻋﻦ ﺍﻟﺤﻖ ﺇﻟﻰ ﺍﻟﺒﺎﻃﻞ ﻭﺍﻟﺒﺮﺍﺀﺓ‬ ‫ﻓﻬﻮ ﺑﺮﻱﺀ ﻣﻨﻪ ﻋﻠﻰ ﺫﻟﻚ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻻ ﻳﺨﺮﺟﻪ ﻣﻦ ﺣﺎﻝ ﻭﻻﻳﺘﻪ ﺍﻷﻭﻟﻰ ﻓﻬﻮ ﻋﻠﻰ‬ ‫ﻭﻻﻳﺘﻪ ﺍﻷﻭﻟﻰ)‪.(٦‬‬ ‫)‪ (١‬ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﺍﻟﻤﺸﺎﺭﻕ‪ ،‬ﺹ ‪ ٤٧٤‬ ‪.٤٧٥‬‬ ‫)‪ (٢‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٣‬ﺹ ‪.٩٦‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.١٠٠٣‬‬ ‫‬‫ﻭﺃﻳﻀﺎ‪ :‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫‬‫)‪ (٣‬ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﺍﻟﻤﺸﺎﺭﻕ‪ ،‬ﺹ ‪.٤٧٠‬‬ ‫)‪ (٤‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٣‬ﺹ ‪ ٨٢‬ ‪.٨٣‬‬ ‫)‪ (٥‬ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﺍﻟﻤﺸﺎﺭﻕ‪ ،‬ﺹ ‪.٤٧٤‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﺍﻟﻤﺸﺎﺭﻕ‪ ،‬ﺹ ‪.٤٤٩‬‬ ‫‬‫)‪ (٦‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٣‬ﺹ ‪.٨٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪568‬‬ ‫ﻣﺤﻠﻪ ﻓﻴﻤﺎ ﺇﺫﺍ ﻛﺎﻥ ﻟﻚ ﻭﻟﻲ ﺃﺣﺪﺙ ﺣﺪﺛﺎ ﻻ ﺗﺪﺭﻱ ﺃﻧﺖ ﺣﻜﻤﻪ‪ ،‬ﻓﺈﻧﻪ ﻳﺠﻮﺯ‬ ‫ﻟﻺﻧﺴﺎﻥ ﻋﻨﺪ ﺑﻌﻀﻬﻢ ﺃﻥ ﻳﻘﻒ ﻋﻨﻪ ﺣﺘﻰ ﻳﻌﻠﻢ ﺣﻜﻢ ﺣﺪﺛﻪ‪ ،‬ﻓﻴﺮﺩﻩ ﺇﻟﻰ ﺍﻟﻮﻻﻳﺔ‬ ‫ﺇﻥ ﻛﺎﻥ ﺣﺪﺛﻪ‪ ،‬ﺃﻭ ﻳﺨﺮﺟﻪ ﻣﻨﻬﺎ)‪.(١‬‬ ‫‪ ٣٦٨‬و‪n‬ف اﻹ‪DY‬ل‬ ‫ﻭﻗﻮﻑ ﺍﻹﺷﻜﺎﻝ ﻓﻲ ﺃﺣﻜﺎﻡ ﺍﻟﻮﻻﻳﺔ ﻭﺍﻟﺒﺮﺍﺀﺓ‪ ،‬ﻫﻮ ﺍﻹﻣﺴﺎﻙ ﻋﻦ ﺍﻟﺤﻜﻢ ﺇﺫﺍ‬ ‫ﺗﻘﺎﺗﻼ ﺃﻭ ﺗﻼﻋﻨﺎ ﺃﻭ ﺗﺒﺮﺃ ﻛﻞ ﻣﻨﻬﻤﺎ ﻣﻦ ﺍﻵﺧﺮ‪ ،‬ﻭﺃﺷﻜﻞ ﺃﻣﺮﻫﻤﺎ‪ ،‬ﻓﻴﺘﻮﻗﻒ ﻋﻨﻬﻤﺎ‬ ‫ﺣﺘﻰ ﻳﻌﻠﻢ ﺍﻟﻤﺤﻖ ﻓﻴﺘﻮﻟﻰ‪ ،‬ﻭﺍﻟﻤﺒﻄﻞ ﻓﻴﺒﺮﺃ ﻣﻨﻪ‪ .‬ﻭﻳﻐﻠﺐ ﺍﺳﺘﻌﻤﺎﻟﻪ ﺃﻭﻗﺎﺕ ﺍﻟﻔﺘﻦ‬ ‫ﻭﺍﻟﻤﺤﻦ ﻭﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﻤﺸﻜﻮﻙ ﻓﻴﻬﺎ‪ ،‬ﻭﻟﻴﺨﺮﺝ ﺍﻟﻮﺍﻗﻒ ﻣﻦ ﺣﺎﻝ ﺍﻹﺷﻜﺎﻝ‪ ،‬ﻳﺠﺐ‬ ‫ﻋﻠﻴﻪ ﺃﻥ ﻳﻌﺘﻘﺪ ﻭﻗﻮﻑ ﺍﻟﺴﺆﺍﻝ ﻟﺘﺒ ‪‬ﻴﻦ ﺣﻘﻴﻘﺔ ﺍﻷﻣﺮ‪ ،‬ﻭﻫﻮ ﺻﻮﺭﺓ ﻣﻦ ﺻﻮﺭ ﻭﻗﻮﻑ‬ ‫ﺍﻟﺮﺃﻱ‪ .‬ﻭﻗﺪ ﺍﻧﻔﺮﺩ ﺍﻟﻤﺸﺎﺭﻗﺔ ﺑﻬﺬﺍ ﺍﻟﻤﺼﻄﻠﺢ)‪.(٢‬‬ ‫ﻭﻭﻗﻮﻑ ﺍﻹﺷﻜﺎﻝ ﻣﺜﻞ ﺍﻟﻮﻗﻮﻑ ﻋﻦ ﺍﻟﻤﺘﻼﻋﻨﻴﻦ ﻭﺍﻟﻤﻘﺘﺘﻠﻴﻦ ﻭﺍﻟﻤﺘﺒﺮﺋﻴﻦ ﻣﻦ‬ ‫ﺑﻌﻀﺎ‪ ،‬ﻓﺈﺫﺍ ﻟﻢ ﻳﻌﻠﻢ ﻓﻲ ﺍﻷﺻﻞ ﻛﻴﻒ ﺣﺎﻟﺘﻬﻢ ﻭﻻ ﺍﻟﻤﺤﻖ ﻣﻨﻬﻤﺎ ﻣﻦ‬ ‫ﺑﻌﻀﻬﻤﺎ ‬ ‫ﺍﻟﻤﺒﻄﻞ‪ ،‬ﻭﻏﺎﺏ ﻋﻠﻢ ﺫﻟﻚ ﻓﻬﺬﺍ ﻫﻮ ﻭﻗﻮﻑ ﺍﻹﺷﻜﺎﻝ)‪.(٣‬‬ ‫‪ ٣٦٩‬و‪n‬ف ا ? ٴال‬ ‫ﻭﻭﻗﻮﻑ ﺍﻟﺴﺆﺍﻝ ﻫﻮ ﻭﻗﻮﻑ ﺍﻟﺮﺃﻱ ﺑﻌﻴﻨﻪ‪ ،‬ﻟﻜﻦ ﺑﻌﺾ ﺍﻟﻘﺎﺋﻠﻴﻦ ﺑﻮﻗﻮﻑ‬ ‫ﺍﻟﺮﺃﻱ ﺃﻭﺟﺒﻮﺍ ﻋﻠﻰ ﺍﻟﻮﺍﻗﻒ ﻭﻗﻮﻑ ﺍﻟﺮﺃﻱ ﺍﻟﺴﺆﺍﻝ ﻋﻦ ﺣﻜﻢ ﺣﺪﺙ ﻭﻟﻴﻪ‪،‬‬ ‫ﻓﺴﻤﻮﺍ ﺍﻟﻮﻗﻮﻑ ﻣﻊ ﺍﻋﺘﻘﺎﺩ ﺍﻟﺴﺆﺍﻝ ﻋﻦ ﺣﻜﻢ ﺍﻟﻮﻟﻲ ﻭﻗﻮﻑ ﺳﺆﺍﻝ‪ .‬ﻓﻬﻮ ﻣﻼﺯﻡ‬ ‫ﻟﻮﻗﻮﻑ ﺍﻟﺮﺃﻱ)‪.(٤‬‬ ‫)‪ (١‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺹ ‪.٤٧٥‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.١٠٠٤‬‬ ‫‬‫)‪ (٢‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫)‪ (٣‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٣‬ﺹ ‪.٩٧‬‬ ‫)‪ (٤‬ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﺍﻟﻤﺸﺎﺭﻕ‪ ،‬ﺹ ‪.٤٧٥‬‬ ‫‪569‬‬‫ﺍﻟﺒﺎﺏ ﺍﻟﻌﺎﺷﺮ‪ :‬ﺃﺻﻞ ﺍﻟﻮﻻﻳﺔ ﻭﺍﻟﺒﺮﺍﺀﺓ‬ ‫ﻭﻭﻗﻮﻑ ﺍﻟﺴﺆﺍﻝ ﻛﻞ ﻣﺎ ﺍﺧﺘﻠﻒ ﻓﻴﻪ ﺃﻫﻞ ﺍﻟﺤﻖ‪ ،‬ﻭﺗﻨﺎﺯﻋﻮﺍ ﺣﻜﻤﻪ ﺣﺘﻰ ﻳﺆﺩﻱ‬ ‫ﺑﻌﻀﺎ‪ ،‬ﻭﻳﺒﺮﺉ ﺑﻌﻀﻬﻢ ﻣﻦ ﺑﻌﺾ‪ ،‬ﻓﺎﻟﻨﺎﺷﺊ ﺍﻟﻀﻌﻴﻒ‬ ‫ﺫﻟﻚ ﺇﻟﻰ ﺗﺨﻄﺌﺔ ﺑﻌﻀﻬﻢ ‬ ‫ﺍﻟﺬﻱ ﻟﻢ ﻳﻌﻠﻢ ﻣﺎ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻪ‪ ،‬ﻭﻟﻢ ﻳﻌﺮﻑ ﺍﻟﻤﺼﻴﺐ ﻣﻦ ﺍﻟﻤﺨﻄﺊ‪ ،‬ﻓﺎﻟﻮﺍﺟﺐ‬ ‫ﻋﻠﻴﻪ ﺍﻟﻮﻗﻮﻑ ﻋﻦ ﺟﻤﻴﻌﻬﻢ‪ ،‬ﻭﻋﻠﻴﻪ ﺍﻟﺴﺆﺍﻝ ﻋﻨﻬﻢ‪ ،‬ﻭﻋﻦ ﺣﻜﻢ ﻣﺎ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻪ‬ ‫ﺇﻟﻰ ﺃﻥ ﺗﻘﻮﻡ ﻟﻪ ﺍﻟﺤﺠﺔ ﺑﺼﺤﺔ ﺍﻟﺤﻜﻢ‪ ،‬ﻓﻴﺪﻳﻦ ﷲ ﺑﻌﻠﻢ‪ ،‬ﻓﻬﺬﺍ ﻭﻗﻮﻑ ﺍﻟﺴﺆﺍﻝ)‪.(١‬‬ ‫ﻭﻗﻮﻑ ﺍﻟﺴﺆﺍﻝ ﻓﻲ ﺃﺣﻜﺎﻡ ﺍﻟﻮﻻﻳﺔ ﻭﺍﻟﺒﺮﺍﺀﺓ ﻫﻮ ﺍﻋﺘﻘﺎﺩ ﺳﺆﺍﻝ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻋﻦ‬ ‫ﻭﻟﻲ ﺧﻔﻲ ﺃﻣﺮﻩ‪ ،‬ﺑﻌﺪ ﻭﻗﻮﻑ ﺍﻹﺷﻜﺎﻝ‪ ،‬ﻭﻳﻐﻠﺐ ﺍﺳﺘﻌﻤﺎﻟﻪ ﻓﻲ ﺃﻭﻗﺎﺕ ﺍﻟﻔﺘﻦ‬ ‫ﺣﻜﻢ ‪‬‬ ‫ﻭﺍﻟﻤﺤﻦ ﻭﺍﻟﻤﺴﺎﺋﻞ ﺍﻟﺘﻲ ﻳﺠﻮﺯ ﻓﻴﻬﺎ ﺍﺧﺘﻼﻑ ﺍﻟﺮﺃﻱ‪ ،‬ﻭﻫﻮ ﺻﻮﺭﺓ ﻣﻦ ﺻﻮﺭ‬ ‫ﻭﻗﻮﻑ ﺍﻟﺮﺃﻱ ﻣﻊ ﺍﻟﺴﺆﺍﻝ‪ .‬ﻭﻗﺪ ﺍﻧﻔﺮﺩ ﺍﻟﻤﺸﺎﺭﻗﺔ ﺑﻬﺬﺍ ﺍﻟﻤﺼﻄﻠﺢ)‪.(٢‬‬ ‫‪ ٣٧٠‬و‪n‬ف ا ‪+‬‪t‬‬ ‫ﺃﺣﺪﺍ ﺇﻻ ﻣﻦ ﺷﻚ ﺃﻭ ﻭﻗﻒ ﻣﺜﻞ ﺷﻜﻪ‬ ‫ﻭﻗﻮﻑ ﺍﻟﺸﻚ ﻫﻮ ﺍﻟﺬﻱ ﻻ ﻳﺘﻮﻟﻰ ‬ ‫ﻭﻭﻗﻮﻓﻪ)‪ .(٣‬ﺃﻣﺎ ﻋﻦ ﻭﻗﻮﻑ ﺍﻟﺸﻚ ﻓﻲ ﺃﺣﻜﺎﻡ ﺍﻟﻮﻻﻳﺔ ﻭﺍﻟﺒﺮﺍﺀﺓ ﻓﻬﻮ ﺍﻟﻮﻗﻮﻑ ﻋﻦ‬ ‫ﻭﻻﻳﺔ ﺟﻤﻴﻊ ﺍﻟﻨﺎﺱ‪ ،‬ﻣﻦ ﻳﺴﺘﺤﻖ ﺍﻟﻮﻻﻳﺔ‪ ،‬ﻭﻋﻦ ﺑﺮﺍﺀﺓ ﻣﻦ ﻳﺴﺘﺤﻖ ﺍﻟﺒﺮﺍﺀﺓ‪ ،‬ﺑﺴﺒﺐ‬ ‫ﺍﻟﺸﻚ ﻭﺍﻟﺤﻴﺮﺓ ﺑﻌﺪ ﻗﻴﺎﻡ ﺍﻟﺤﺠﺔ‪ .‬ﻭﺣﻜﻢ ﺍﻟﺘﺤﺮﻳﻢ ﻟﻤﺎ ﻓﻴﻪ ﻣﻦ ﺗﺮﻙ ﻭﻻﻳﺔ‬ ‫ﺃﻳﻀﺎ‪ :‬ﻭﻗﻮﻑ ﺍﻟﻀﻼﻝ)‪.(٤‬‬ ‫ﺍﻟﻤﻄﻴﻊ‪ ،‬ﻭﺑﺮﺍﺀﺓ ﺍﻟﻌﺎﺻﻲ ﺑﻌﺪ ﻭﺟﻮﺑﻬﻤﺎ‪ ،‬ﻭﻳﺴﻤﻰ ‬ ‫ﻛﺎﻥ ﻟﻬﺬﻩ ﺍﻟﻌﻘﻴﺪﺓﺍﻟﻮﻻﻳﺔ ﻭﺍﻟﺒﺮﺍﺀﺓﺩﻭﺭﻫﺎ ﺍﻟﻤﻬﻢ ﻓﻲ ﺗﺜﺒﻴﺖ ﺍﻟﻤﻌﺮﻭﻑ ﻭﺩﻓﻊ‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪.‬‬ ‫‬‫ﺍﻟﻤﻨﻜﺮ‪ ،‬ﺑﻞ ﺗﻌﺘﺒﺮ ﺍﻟﺒﺮﺍﺀﺓ ﺗﻄﺒﻴﻘﺎ ﻋﻤﻠ ‪‬ﻴﺎ ﻟﻔﺮﻳﻀﺔ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﻤﻨﻜﺮ ﻋﻨﺪ‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٣‬ﺹ ‪.٩٧‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.١٠٠٥‬‬ ‫‬‫)‪ (٢‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫)‪ (٣‬ﺍﻟﻜﻨﺪﻱ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﺝ ‪ ،٣‬ﺹ ‪.٩٧‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ‪ ،‬ﺝ ‪ ،٢‬ﺹ ‪.١٠٠٦‬‬ ‫‬‫ﻭﺃﻳﻀﺎ‪ :‬ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ‬ ‫‬‫)‪ (٤‬ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﺍﻟﻤﺸﺎﺭﻕ‪ ،‬ﺹ ‪.٤٧٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪570‬‬ ‫ا ‪A‬*س‬ ‫‪ ١٦‬ ﺍﻓﺘﺮﺍﻕ ﺍﻷﻣﺔ ﺣﻮﻝ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ‪٧٤ ..................................‬‬‫ﺗﺼﺪﻳﺮ ‪٥ ..................................................................................................‬‬ ‫‪ ١٧‬ ﻧﻘﺪ ﺍﻟﻔﺮﻕ ﺍﻟﻤﺨﺎﻟﻔﺔ ‪٧٧ ...........................................................‬‬‫ﺗﻘﺪﻳﻢ ‪٨ ....................................................................................................‬‬ ‫ا ‪6‬ب ا ‪JK‬‬‫ﻣﻘﺪﻣﺔ ‪١٧ ....................................................................................................‬‬ ‫أ< ا ‪3F‬‪8‬‬ ‫ا ‪6‬ب اﻷول‬ ‫ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ‪ :‬ﻭﺟﻮﺩ ﺍﷲ ﺗﻌﺎﻟﻰ ‪٨٥ ............................................‬‬‫!‪ 9#:‬اﻹ ‪  ; 8‬أل ا‬ ‫‪ ١٨‬ ﻣﺴﺎﺋﻞ ﺍﻹﻟﻬﻴﺎﺕ ‪٨٥ ................................................................‬‬ ‫ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ‪ :‬ﻓﻲ ﺗﻔﺴﻴﺮ ﺍﻟﻌﻨﻮﺍﻥ ‪٢٣ ........................................‬‬ ‫‪ ١٩‬ ﺍﻟﺘﺪﻟﻴﻞ ﻋﻠﻰ ﻭﺟﻮﺩ ﺍﷲ ﺗﻌﺎﻟﻰ ‪٨٥ ......................................‬‬ ‫‪ ١‬ ﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﻤﺬﻫﺐ ‪٢٣ .....................................................................‬‬ ‫‪ ٢٠‬ ﻃﺮﻕ ﻣﻌﺮﻓﺔ ﺍﷲ ﺗﻌﺎﻟﻰ ‪٨٦ .......................................................‬‬ ‫ﺍﻹﺑﺎﺿﻴﺔ ﻭﺃﻟﻘﺎﺑﻬﺎ ‪٢٣ ...................................................................‬‬ ‫‬‫‪٢‬‬ ‫‪ ٢١‬ ﺃﺩﻟﺔ ﻭﺟﻮﺩ ﺍﷲ ﺗﻌﺎﻟﻰ ‪٨٦ .........................................................‬‬ ‫‪ ٢٢‬ ﺁﺩﺍﺏ ﺍﻟﺤﺪﻳﺚ ﻋﻦ ﺍﷲ ﺗﻌﺎﻟﻰ ‪٩٢ ........................................‬‬‫‪ ٣‬ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﻭﻣﺴﻤﻴﺎﺗﻪ ‪٤٢ ............................................‬‬ ‫‪ ٤‬ ﺍﻟﻤﺮﺍﺩ ﺑﻌﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ‪٤٨ ..................................................‬‬ ‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺍﻟﺬﺍﺕ ﺍﻹﻟﻬﻴﺔ ‪٩٤ ..................................................‬‬ ‫‪ ٥‬ ﺍﻟﻤﺮﺍﺩ ﺑﻌﻠﻢ ﺍﻟﻜﻼﻡ ‪٤٨ ...............................................................‬‬ ‫ﻭﺍﺻﻄﻼﺣﺎ ‪٩٤ ......................................‬‬ ‫‬‫‪ ٢٣‬ ﺍﻟﺬﺍﺕ ﺍﻹﻟﻬﻴﺔ ﻟﻐﺔ‬ ‫‪ ٦‬ ﺍﻟﻤﺮﺍﺩ ﺑﻌﻠﻢ ﺍﻟﺘﻮﺣﻴﺪ ‪٥٠ .............................................................‬‬ ‫‪ ٢٤‬ ﺍﻟﻌﺠﺰ ﻋﻦ ﺇﺩﺭﺍﻙ ﺍﻟﺬﺍﺕ ﺍﻹﻟﻬﻴﺔ ‪٩٧ ..................................‬‬ ‫‪ ٧‬ ﺍﻟﻤﺮﺍﺩ ﺑﻌﻠﻢ ﺍﻟﻌﻘﻴﺪﺓ ‪٥٢ ..............................................................‬‬ ‫‪ ٢٥‬ ﺍﻟﺘﻔﻜﺮ ﻓﻲ ﺧﻠﻖ ﺍﷲ ﺗﻌﺎﻟﻰ ﻻ ﻓﻲ ﺫﺍﺗﻪ ‪٩٧ .....................‬‬ ‫‪ ٢٦‬ ﺇﺛﺒﺎﺕ ﺍﻟﺘﻮﺣﻴﺪ ‪٩٩ ....................................................................‬‬‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻧﻲ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ‪٥٤ ........................................‬‬ ‫‪ ٢٧‬ ﻣﻌﻨﻰ ﺍﻟﺘﻮﺣﻴﺪ ‪٩٩ .....................................................................‬‬‫‪ ٨‬ ﺗﻠﻘﻴﻦ ﺍﻟﻌﻘﻴﺪﺓ ﻓﻲ ﺍﻟﺼﻐﺮ ‪٥٤ ...................................................‬‬ ‫‪ ٢٨‬ ﻣﺎ ﺛﺒﺖ ﻟﻠﺬﺍﺕ ﺍﻹﻟﻬﻴﺔ ‪١٠٣ ...................................................‬‬‫‪ ٩‬ ﺃﻭﻝ ﺍﻟﻔﺮﻭﺽ ﻋﻠﻰ ﺍﻟﻤﻜﻠﻒ ﻣﻦ ﺍﻟﻌﻘﻴﺪﺓ ‪٥٥ ...................‬‬ ‫‪ ٢٩‬ ﺃﺩﻟﺔ ﺍﻟﻮﺣﺪﺍﻧﻴﺔ ‪١٠٨ ....................................................................‬‬‫‪ ١٠‬ ﻣﺎ ﻻ ﻳﺴﻊ ﺍﻟﻤﻜﻠﻒ ﺟﻬﻠﻪ ﻣﻦ ﺍﻟﻌﻘﻴﺪﺓ ‪٦٠ .......................‬‬ ‫‪ ٣٠‬ ﺗﻨﺰﻳﻪ ﺍﻟﺬﺍﺕ ﺍﻹﻟﻬﻴﺔ ‪١١٠ ...........................................................‬‬‫‪ ١١‬ ﻣﺎ ﻳﺴﻊ ﺍﻟﻤﻜﻠﻒ ﺟﻬﻠﻪ ﻣﻦ ﺍﻟﻌﻘﻴﺪﺓ ‪٦٢ .............................‬‬ ‫‪ ٣١‬ ﺗﻨﺰﻳﻪ ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﻦ ﺍﻟﻤﻜﺎﻥ ‪١١٣ .........................................‬‬‫‪ ١٢‬ ﻣﻦ ﺷﺮﻭﻁ ﺍﻟﻤﺠﺘﻬﺪ ﺃﻥ ﻳﻜﻮﻥ ﻋﺎﺭﻓﺎ‬ ‫‪ ٣٢‬ ﺭﺅﻳﺔ ﺍﷲ ﺗﻌﺎﻟﻰ ‪١١٧ ....................................................................‬‬‫ﺑﺄﺻﻮﻝ ﺍﻟﺪﻳﻦ ‪٦٣ ........................................................................‬‬ ‫‪ ٣٣‬ ﻧﻔﻲ ﺭﺅﻳﺔ ﺍﷲ ﺗﻌﺎﻟﻰ ‪١١٧ .........................................................‬‬‫‪ ١٣‬ ﻣﻮﺿﻮﻋﺎﺕ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ‪٦٣ .....................................‬‬ ‫‪ ٣٤‬ ﺗﻔﺴﻴﺮ‪١١٨.....................................﴾ª © ¨ § ﴿ :‬‬‫‪ ١٤‬ ﻣﻨﻬﺞ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ‪٦٨ ..................................................‬‬ ‫‪ ٣٥‬ ﺗﻔﺴﻴﺮ ﴿ » ¼ ½‪١٢٠ ....................................... ﴾ ...‬‬‫‪ ١٥‬ ﺣﻜﻢ ﺍﻟﻤﻘﻠﺪ ﻓﻲ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ‪٧١ ......................................‬‬ ‫‪571‬‬‫ﺍﻟﻔﻬﺮﺱ‬ ‫‪ ٦٤‬ ﻣﻌﻨﻰ ﺍﺳﻢ ﺍﷲ ﺗﻌﺎﻟﻰ‪ :‬ﺍﻟﻌﺰﻳﺰ ‪١٧٠ ....................................‬‬‫‪ ٣٦‬ ﺗﻔﺴﻴﺮ‪١٢١ ............................. ﴾ 7 6 5 ﴿ :‬‬ ‫‪ ٦٥‬ ﻣﻌﻨﻰ ﺍﺳﻢ ﺍﷲ ﺗﻌﺎﻟﻰ‪ :‬ﺍﻟﺠﺒﺎﺭ ‪١٧١ .....................................‬‬‫‪ ٣٧‬ ﺗﻔﺴﻴﺮ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪١٢٧ ................. ﴾ + * ) ﴿ :‬‬ ‫‪ ٦٦‬ ﻣﻌﻨﻰ ﺍﺳﻢ ﺍﷲ ﺗﻌﺎﻟﻰ‪ :‬ﺍﻟﻤﺘﻜﺒﺮ ‪١٧٣ .................................‬‬‫‪ ٣٨‬ ﺗﻔﺴﻴﺮ‪١٢٥ ............................ ﴾ 3 2 1 ﴿ :‬‬ ‫‪ ٦٧‬ ﻣﻌﻨﻰ ﺍﺳﻢ ﺍﷲ ﺗﻌﺎﻟﻰ‪ :‬ﺍﻟﺨﺎﻟﻖ ‪١٧٣ ..................................‬‬‫‪ ٣٩‬ ﻧﻔﻲ ﺍﻟﺘﺸﺒﻴﻪ ‪١٢٨ .........................................................................‬‬ ‫‪ ٦٨‬ ﻣﻌﻨﻰ ﺍﺳﻢ ﺍﷲ ﺗﻌﺎﻟﻰ‪ :‬ﺍﻟﺒﺎﺭﺉ ‪١٧٤ ...................................‬‬‫‪ ٤٠‬ ﻧﻔﻲ ﺍﻟﺠﻮﺍﺭﺡ ‪١٣١ ........................................................................‬‬ ‫‪ ٦٩‬ ﻣﻌﻨﻰ ﺍﺳﻢ ﺍﷲ ﺗﻌﺎﻟﻰ‪ :‬ﺍﻟﻤﺼﻮﺭ ‪١٧٥ ..................................‬‬‫‪ ٤١‬ ﺗﺄﻭﻳﻞ ﺍﻟﺠﻮﺍﺭﺡ ‪١٣٢ ...................................................................‬‬ ‫‪ ٧٠‬ ﻣﻌﻨﻰ ﺍﺳﻢ ﺍﷲ ﺗﻌﺎﻟﻰ‪ :‬ﺍﻟﻐﻔﺎﺭ ‪١٧٦ .....................................‬‬‫‪ ٤٢‬ ﺗﺄﻭﻳﻞ ﺍﻟﻮﺟﻪ ‪١٣٧ ........................................................................‬‬ ‫‪ ٧١‬ ﻣﻌﻨﻰ ﺍﺳﻢ ﺍﷲ ﺗﻌﺎﻟﻰ‪ :‬ﺍﻟﻘﻬﺎﺭ ‪١٧٧ .....................................‬‬‫‪ ٤٣‬ ﺗﺄﻭﻳﻞ ﺍﻟﻌﻴﻦ ‪١٣٩ ......................................................................‬‬ ‫‪ ٧٢‬ ﻣﻌﻨﻰ ﺍﺳﻢ ﺍﷲ ﺗﻌﺎﻟﻰ‪ :‬ﺍﻟﺮﺯﺍﻕ ‪١٧٧ ...................................‬‬‫‪ ٤٤‬ ﺗﺄﻭﻳﻞ ﺍﻟﻴﺪ ‪١٤٠ ............................................................................‬‬ ‫‪ ٧٣‬ ﻣﻌﻨﻰ ﺍﺳﻢ ﺍﷲ ﺗﻌﺎﻟﻰ‪ :‬ﺍﻟﻔﺘﺎﺡ ‪١٧٧ ...................................‬‬‫‪ ٤٥‬ ﺗﺄﻭﻳﻞ ﺍﻟﻴﻤﻴﻦ ‪١٤١ .........................................................................‬‬ ‫‪ ٧٤‬ ﻣﻌﻨﻰ ﺍﺳﻢ ﺍﷲ ﺗﻌﺎﻟﻰ‪ :‬ﺍﻟﻌﻠﻴﻢ ‪١٧٨ ....................................‬‬‫‪ ٤٦‬ ﺗﺄﻭﻳﻞ ﺍﻟﻘﺒﻀﺔ ‪١٤٢ .......................................................................‬‬ ‫‪ ٧٥‬ ﻣﻌﻨﻰ ﺍﺳﻢ ﺍﷲ ﺗﻌﺎﻟﻰ‪ :‬ﺍﻟﺴﻤﻴﻊ ‪١٧٨ .................................‬‬‫‪ ٤٧‬ ﺗﺄﻭﻳﻞ ﺍﻷﺻﺎﺑﻊ ‪١٤٤ ...................................................................‬‬ ‫‪ ٧٦‬ ﻣﻌﻨﻰ ﺍﺳﻢ ﺍﷲ ﺗﻌﺎﻟﻰ‪ :‬ﺍﻟﺒﺼﻴﺮ ‪١٧٩ ....................................‬‬‫‪ ٤٨‬ ﺗﺄﻭﻳﻞ ﺍﻟﺴﺎﻕ ‪١٤٤ ......................................................................‬‬ ‫‪ ٧٧‬ ﻣﻌﻨﻰ ﺍﺳﻢ ﺍﷲ ﺗﻌﺎﻟﻰ‪ :‬ﺍﻟﻌﺪﻝ ‪١٧٩ ....................................‬‬‫‪ ٤٩‬ ﺗﺄﻭﻳﻞ ﺍﻻﺳﺘﻮﺍﺀ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ‪١٤٥ ........................................‬‬ ‫‪ ٧٨‬ ﻣﻌﻨﻰ ﺍﺳﻢ ﺍﷲ ﺗﻌﺎﻟﻰ‪ :‬ﺍﻟﻠﻄﻴﻒ ‪١٨٠ ................................‬‬ ‫‪ ٧٩‬ ﻣﻌﻨﻰ ﺍﺳﻢ ﺍﷲ ﺗﻌﺎﻟﻰ‪ :‬ﺍﻟﺨﺒﻴﺮ ‪١٨٠ ...................................‬‬‫ا ‪6‬ب ا ‪c K‬‬ ‫‪ ٨٠‬ ﻣﻌﻨﻰ ﺍﺳﻢ ﺍﷲ ﺗﻌﺎﻟﻰ‪ :‬ﺍﻟﺤﻠﻴﻢ ‪١٨١ ....................................‬‬‫أ< اﻷ'ء وا =ت‬ ‫‪ ٨١‬ ﻣﻌﻨﻰ ﺍﺳﻢ ﺍﷲ ﺗﻌﺎﻟﻰ‪ :‬ﺍﻟﻌﻈﻴﻢ ‪١٨١ ....................................‬‬‫ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ‪ :‬ﺍﻷﺳﻤﺎﺀ ﺍﻹﻟﻬﻴﺔ ‪١٥١ .........................................‬‬ ‫‪ ٨٢‬ ﻣﻌﻨﻰ ﺍﺳﻢ ﺍﷲ ﺗﻌﺎﻟﻰ‪ :‬ﺍﻟﻐﻔﻮﺭ ‪١٨٢ ...................................‬‬‫‪ ٥٠‬ ﻣﻌﻨﻰ ﺍﻻﺳﻢ ‪١٥١ ...........................................................................‬‬ ‫‪ ٨٣‬ ﻣﻌﻨﻰ ﺍﺳﻢ ﺍﷲ ﺗﻌﺎﻟﻰ‪ :‬ﺍﻟﺸﻜﻮﺭ ‪١٨٢ ...............................‬‬‫‪ ٥١‬ ﻋﻼﻗﺔ ﺍﻻﺳﻢ ﺑﺎﻟﻤﺴﻤﻰ ‪١٥٣ ...................................................‬‬ ‫‪ ٨٤‬ ﻣﻌﻨﻰ ﺍﺳﻢ ﺍﷲ ﺗﻌﺎﻟﻰ‪ :‬ﺍﻟﻌﻠﻲ ‪١٨٣ .....................................‬‬‫‪ ٥٢‬ ﺃﺳﻤﺎﺀ ﺍﷲ ﺗﻌﺎﻟﻰ ﺗﻮﻗﻴﻔﻴﺔ ﺃﻡ ﻗﻴﺎﺳﻴﺔ؟ ‪١٥٥ .......................‬‬ ‫‪ ٨٥‬ ﻣﻌﻨﻰ ﺍﺳﻢ‪ :‬ﺍﻟﺤﻔﻴﻆ ‪١٨٣ ......................................................‬‬‫‪ ٥٣‬ ﺍﻹﻳﻤﺎﻥ ﺑﺄﺳﻤﺎﺀ ﺍﷲ ﺗﻌﺎﻟﻰ ‪١٥٦ .............................................‬‬ ‫‪ ٨٦‬ ﻣﻌﻨﻰ ﺍﺳﻢ ﺍﷲ ﺗﻌﺎﻟﻰ‪ :‬ﺍﻟﻤﻘﻴﺖ ‪١٨٤ .................................‬‬‫‪ ٥٤‬ ﺃﺳﻤﺎﺀ ﺍﻟﺬﺍﺕ ﻭﺍﻟﺼﻔﺎﺕ ‪١٥٧ ................................................‬‬ ‫‪ ٨٧‬ ﻣﻌﻨﻰ ﺍﺳﻢ ﺍﷲ ﺗﻌﺎﻟﻰ‪ :‬ﺍﻟﺠﻠﻴﻞ ‪١٨٤ ...................................‬‬‫‪ ٥٥‬ ﺃﺳﻤﺎﺀ ﺍﷲ ﺍﻟﺤﺴﻨﻰ ‪١٥٨ ...........................................................‬‬ ‫‪ ٨٨‬ ﻣﻌﻨﻰ ﺍﺳﻢ ﺍﷲ ﺗﻌﺎﻟﻰ‪ :‬ﺍﻟﻜﺮﻳﻢ ‪١٨٥ .................................‬‬‫‪ ٥٦‬ ﻟﻔﻆ ﺍﻟﺠﻼﻟﺔ »ﺍﷲ« ‪١٦٠ .............................................................‬‬ ‫‪ ٨٩‬ ﻣﻌﻨﻰ ﺍﺳﻢ ﺍﷲ ﺗﻌﺎﻟﻰ‪ :‬ﺍﻟﻤﺠﻴﺐ ‪١٨٥ .................................‬‬‫‪ ٥٧‬ ﻣﻌﻨﻰ »ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ« ‪١٦٢ .......................................................‬‬ ‫‪ ٩٠‬ ﻣﻌﻨﻰ ﺍﺳﻢ ﺍﷲ ﺗﻌﺎﻟﻰ‪ :‬ﺍﻟﻮﺍﺳﻊ ‪١٨٥ ...................................‬‬‫‪ ٥٨‬ ﻣﻌﻨﻰ ﺍﺳﻢ ﺍﷲ ﺗﻌﺎﻟﻰ‪ :‬ﺍﻟﺮﺣﻤﻦ ﺍﻟﺮﺣﻴﻢ ‪١٦٣ .................‬‬ ‫‪ ٩١‬ ﻣﻌﻨﻰ ﺍﺳﻢ ﺍﷲ ﺗﻌﺎﻟﻰ‪ :‬ﺍﻟﺤﻜﻴﻢ ‪١٨٦ ..................................‬‬‫‪ ٥٩‬ ﻣﻌﻨﻰ ﺍﺳﻢ ﺍﷲ ﺗﻌﺎﻟﻰ‪ :‬ﺍﻟﻤﻠﻚ ‪١٦٥ ....................................‬‬ ‫‪ ٩٢‬ ﻣﻌﻨﻰ ﺍﺳﻢ ﺍﷲ ﺗﻌﺎﻟﻰ‪ :‬ﺍﻟﻮﺩﻭﺩ ‪١٨٧ ...................................‬‬‫‪ ٦٠‬ ﻣﻌﻨﻰ ﺍﺳﻢ ﺍﷲ ﺗﻌﺎﻟﻰ‪ :‬ﺍﻟﻘﺪﻭﺱ ‪١٦٦ .................................‬‬ ‫‪ ٩٣‬ ﻣﻌﻨﻰ ﺍﺳﻢ ﺍﷲ ﺗﻌﺎﻟﻰ‪ :‬ﺍﻟﻤﺠﻴﺪ ﻭﺍﻟﻤﺎﺟﺪ ‪١٨٨ ...............‬‬‫‪ ٦١‬ ﻣﻌﻨﻰ ﺍﺳﻢ ﺍﷲ ﺗﻌﺎﻟﻰ‪ :‬ﺍﻟﺴﻼﻡ ‪١٦٦ .....................................‬‬ ‫‪ ٩٤‬ ﻣﻌﻨﻰ ﺍﺳﻢ ﺍﷲ ﺗﻌﺎﻟﻰ‪ :‬ﺍﻟﺒﺎﻋﺚ ‪١٨٨ ..................................‬‬‫‪ ٦٢‬ ﻣﻌﻨﻰ ﺍﺳﻢ ﺍﷲ ﺗﻌﺎﻟﻰ‪ :‬ﺍﻟﻤﺆﻣﻦ ‪١٦٧ ...................................‬‬ ‫‪ ٩٥‬ ﻣﻌﻨﻰ ﺍﺳﻢ ﺍﷲ ﺗﻌﺎﻟﻰ‪ :‬ﺍﻟﺤﻖ ‪١٨٩ ......................................‬‬‫‪ ٦٣‬ ﻣﻌﻨﻰ ﺍﺳﻢ ﺍﷲ ﺗﻌﺎﻟﻰ‪ :‬ﺍﻟﻤﻬﻴﻤﻦ ‪١٦٩ ................................‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪572‬‬ ‫‪ ١٢٦‬ ﺃﻧﻮﺍﻉ ﺻﻔﺎﺕ ﺍﻟﺬﺍﺕ ‪٢٢٠ .......................................................‬‬‫‪ ٩٦‬ ﻣﻌﻨﻰ ﺍﺳﻢ ﺍﷲ ﺗﻌﺎﻟﻰ‪ :‬ﺍﻟﻮﻛﻴﻞ ‪١٨٩ ...................................‬‬ ‫‪ ١٢٧‬ ﺻﻔﺔ ﺍﻟﻌﻠﻢ ‪٢٢٠ ......................................................................‬‬‫‪ ٩٧‬ ﻣﻌﻨﻰ ﺍﺳﻢ ﺍﷲ ﺗﻌﺎﻟﻰ‪ :‬ﺍﻟﺤﻤﻴﺪ ‪١٩٠ ..................................‬‬ ‫‪ ١٢٨‬ ﺻﻔﺔ ﺍﻟﻘﺪﺭﺓ ‪٢٢٣ .....................................................................‬‬‫‪ ٩٨‬ ﻣﻌﻨﻰ ﺍﺳﻢ ﺍﷲ ﺗﻌﺎﻟﻰ‪ :‬ﺍﻟﺤﻲ ‪١٩٠ ......................................‬‬ ‫‪ ١٢٩‬ ﺻﻔﺔ ﺍﻹﺭﺍﺩﺓ ‪٢٢٤ ........................................................................‬‬‫‪ ٩٩‬ ﻣﻌﻨﻰ ﺍﺳﻢ ﺍﷲ ﺗﻌﺎﻟﻰ‪ :‬ﺍﻟﻘﻴﻮﻡ ‪١٩١ .....................................‬‬ ‫‪ ١٣٠‬ ﺻﻔﺔ ﺍﻟﺤﻴﺎﺓ ‪٢٢٥ ......................................................................‬‬‫‪ ١٠٠‬ ﻣﻌﻨﻰ ﺍﺳﻢ ﺍﷲ ﺗﻌﺎﻟﻰ‪ :‬ﺍﻟﻮﺍﺣﺪ ‪١٩١ ...................................‬‬ ‫‪ ١٣١‬ ﺻﻔﺘﺎ ﺍﻟﺴﻤﻊ ﻭﺍﻟﺒﺼﺮ ‪٢٢٦ ....................................................‬‬‫‪ ١٠١‬ ﻣﻌﻨﻰ ﺍﺳﻢ ﺍﷲ ﺗﻌﺎﻟﻰ‪ :‬ﺍﻟﺼﻤﺪ ‪١٩٣ ..................................‬‬ ‫‪ ١٣٢‬ ﺻﻔﺔ ﺍﻟﻜﻼﻡ ‪٢٢٧ ....................................................................‬‬‫‪ ١٠٢‬ ﻣﻌﻨﻰ ﺍﺳﻢ ﺍﷲ ﺗﻌﺎﻟﻰ‪ :‬ﺍﻟﻘﺎﺩﺭ ‪١٩٥ .....................................‬‬ ‫‪ ١٣٣‬ ﺍﻟﺨﻼﻑ ﺣﻮﻝ ﻛﻼﻡ ﺍﷲ ‪٢٢٨ ..............................................‬‬‫‪ ١٠٣‬ ﻣﻌﻨﻰ ﺍﺳﻢ ﺍﷲ ﺗﻌﺎﻟﻰ‪ :‬ﺍﻷﻭﻝ ‪١٩٦ ......................................‬‬ ‫‪ ١٠٤‬ ﻣﻌﻨﻰ ﺍﺳﻢ ﺍﷲ ﺗﻌﺎﻟﻰ‪ :‬ﺍﻵﺧﺮ ‪١٩٦ .....................................‬‬ ‫ا ‪6‬ب ا *ا‪R‬‬ ‫‪ ١٠٥‬ ﻣﻌﻨﻰ ﺍﺳﻢ ﺍﷲ ﺗﻌﺎﻟﻰ‪ :‬ﺍﻟﻈﺎﻫﺮ ‪١٩٧ ..................................‬‬ ‫أ< ا ‪p‬ء وا  ر‬ ‫‪ ١٠٦‬ ﻣﻌﻨﻰ ﺍﺳﻢ ﺍﷲ ﺗﻌﺎﻟﻰ‪ :‬ﺍﻟﺒﺎﻃﻦ ‪١٩٨ ..................................‬‬ ‫ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ‪ :‬ﺣﺪﻭﺩ ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ ‪٢٣٧ .............................‬‬ ‫‪ ١٠٧‬ ﻣﻌﻨﻰ ﺍﺳﻢ ﺍﷲ ﺗﻌﺎﻟﻰ‪ :‬ﺍﻟﺮﺅﻭﻑ ‪١٩٩ .................................‬‬ ‫‪ ١٣٤‬ ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ ﻣﻦ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ‪٢٣٧ ..........................‬‬ ‫‪ ١٠٨‬ ﻣﻌﻨﻰ ﺍﺳﻢ ﺍﷲ ﺗﻌﺎﻟﻰ‪ :‬ﺍﻟﻐﻨﻲ ‪١٩٩ .....................................‬‬ ‫‪ ١٣٥‬ ﺍﻹﻳﻤﺎﻥ ﺑﺎﻟﻘﺪﺭ ﺧﻴﺮﻩ ﻭﺷﺮﻩ ‪٢٣٨ ......................................‬‬ ‫‪ ١٠٩‬ ﻣﻌﻨﻰ ﺍﺳﻢ ﺍﷲ ﺗﻌﺎﻟﻰ‪ :‬ﺍﻟﻨﻮﺭ ‪٢٠٠ .......................................‬‬ ‫ﻭﺍﺻﻄﻼﺣﺎ ‪٢٣٩ ..................................‬‬ ‫‬‫‪ ١٣٦‬ ﻣﻌﻨﻰ ﺍﻟﻘﻀﺎﺀ ﻟﻐﺔ‬ ‫‪ ١١٠‬ ﻣﻌﻨﻰ ﺍﺳﻢ ﺍﷲ ﺗﻌﺎﻟﻰ‪ :‬ﺍﻟﻬﺎﺩﻱ ‪٢٠١ ...................................‬‬ ‫ﻭﺍﺻﻄﻼﺣﺎ ‪٢٤٢ ......................................‬‬ ‫‬‫‪ ١٣٧‬ ﻣﻌﻨﻰ ﺍﻟﻘﺪﺭ ﻟﻐﺔ‬ ‫‪ ١١١‬ ﻣﻌﻨﻰ ﺍﺳﻢ ﺍﷲ ﺗﻌﺎﻟﻰ‪ :‬ﺍﻟﺒﺎﻗﻲ ‪٢٠١ .....................................‬‬ ‫‪ ١٣٨‬ ﺍﻟﻔﺮﻕ ﺑﻴﻦ ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ ‪٢٤٣ ........................................‬‬ ‫‪ ١١٢‬ ﻣﻌﻨﻰ ﺍﺳﻢ ﺍﷲ ﺗﻌﺎﻟﻰ‪ :‬ﺍﻟﻮﺍﺭﺙ ‪٢٠١ .................................‬‬ ‫‪ ١٣٩‬ ﺍﻟﻘﺪﺭ ﺳﺮ ﺍﷲ ﺗﻌﺎﻟﻰ ‪٢٤٤ ......................................................‬‬ ‫‪ ١٤٠‬ ﺃﻗﺴﺎﻡ ﺍﻹﻳﻤﺎﻥ ﺑﺎﻟﻘﺪﺭ ‪٢٤٦ .....................................................‬‬‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺍﻟﺼﻔﺎﺕ ﺍﻹﻟﻬﻴﺔ ‪٢٠٣ .....................................‬‬ ‫‪ ١١٣‬ ﺍﻹﻳﻤﺎﻥ ﺑﺎﻟﺼﻔﺎﺕ ﺍﻹﻟﻬﻴﺔ ‪٢٠٣ ...........................................‬‬ ‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ ﻭﺍﻟﻌﻠﻢ‬ ‫ﻭﺍﻹﺭﺍﺩﺓ ﺍﻹﻟﻬﻴﺘﻴﻦ ‪٢٤٧ .......................................................................‬‬‫‪ ١١٤‬ ﻣﻌﻨﻰ ﺍﻟﺼﻔﺔ ‪٢٠٣ .......................................................................‬‬ ‫‪ ١٤١‬ ﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﻌﻠﻢ ﺍﻹﻟﻬﻲ ﺍﻟﺴﺎﺑﻖ ‪٢٤٧ .....................................‬‬‫‪ ١١٥‬ ﻣﺪﻟﻮﻝ ﺍﻟﺼﻔﺎﺕ ‪٢٠٤ ................................................................‬‬ ‫‪ ١٤٢‬ ﺍﷲ ﻳﻌﻠﻢ ﺃﻓﻌﺎﻝ ﺍﻟﻌﺒﺎﺩ ﻗﺒﻞ ﺍﻟﺨﻠﻖ ‪٢٤٩ ...........................‬‬‫‪ ١١٦‬ ﺃﻗﺴﺎﻡ ﺍﻟﺼﻔﺎﺕ ‪٢٠٥ ................................................................‬‬ ‫‪ ١٤٣‬ ﺍﻹﺭﺍﺩﺓ ﻭﺍﻟﻤﺸﻴﺌﺔ ﺳﺎﺑﻘﺎﻥ ﻋﻠﻰ ﺍﻟﺨﻠﻖ ‪٢٥٢ .................‬‬‫‪ ١١٧‬ ﺍﻟﺘﻘﺴﻴﻢ ﺍﻷﻭﻝ‪ :‬ﺍﻟﺼﻔﺎﺕ ﺍﻟﻮﺍﺟﺒﺔ ﻭﺍﻟﺠﺎﺋﺰﺓ‬ ‫ﻭﺍﻟﻤﺴﺘﺤﻴﻠﺔ ‪٢٠٥ .....................................................................................‬‬ ‫‪ ١٤٤‬ ﻣﺸﻴﺌﺔ ﺍﷲ ﺗﻌﺎﻟﻰ ﻭﻣﺸﻴﺌﺔ ﺍﻟﻌﺒﺎﺩ ‪٢٥٤ ................................‬‬ ‫‪ ١١٨‬ ﺍﻟﺼﻔﺎﺕ ﺍﻟﻮﺍﺟﺒﺔ ‪٢٠٦ .............................................................‬‬ ‫‪ ١٤٥‬ ﺍﷲ ﺗﻌﺎﻟﻰ ﻟﻢ ﻳﻘﺾ ﺑﺎﻟﻤﻌﺎﺻﻲ ‪٢٥٦ ................................‬‬ ‫‪ ١١٩‬ ﺍﻟﺼﻔﺎﺕ ﺍﻟﺠﺎﺋﺰﺓ ‪٢٠٨ ..............................................................‬‬ ‫‪ ١٤٦‬ ﺗﻔﺴﻴﺮ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪٢٥٩ . ﴾ º ¹ ¸ ¶ μ ´﴿ :‬‬ ‫‪ ١٢٠‬ ﺍﻟﺼﻔﺎﺕ ﺍﻟﻤﺴﺘﺤﻴﻠﺔ ‪٢٠٨ .......................................................‬‬ ‫ا ‪6‬ب ا _!‬‫‪ ١٢١‬ ﺍﻟﺘﻘﺴﻴﻢ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺻﻔﺎﺕ ﺫﺍﺗﻴﺔ ﺑﺎﻋﺘﺒﺎﺭ ﻭﻓﻌﻠﻴﺔ‬ ‫أ< ا ) ل اﻹ ‪A‬‬‫ﺑﺎﻋﺘﺒﺎﺭ ‪٢١٣ ................................................................................................‬‬ ‫ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ‪ :‬ﺣﺪﻭﺩ ﺍﻟﻌﺪﻝ ﺍﻹﻟﻬﻲ ‪٢٦٧ .................................‬‬‫‪ ١٢٢‬ ﺍﻟﺘﻘﺴﻴﻢ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺻﻔﺎﺕ ﺫﺍﺕ ﻭﺻﻔﺎﺕ ﺃﻓﻌﺎﻝ ‪٢١٤ ..‬‬ ‫ﻭﺍﺻﻄﻼﺣﺎ ‪٢٦٧ ..................................................‬‬ ‫‬‫‪ ١٤٧‬ ﺍﻟﻌﺪﻝ ﻟﻐ ﺔ‬‫‪ ١٢٣‬ ﺻﻔﺎﺕ ﺍﻟﺬﺍﺕ ﻭﻃﺒﻴﻌﺘﻬﺎ ‪٢١٤ ..............................................‬‬ ‫‪ ١٤٨‬ ﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﻌﺪﻝ ﺍﻹﻟﻬﻲ ‪٢٦٧ ..................................................‬‬‫‪ ١٢٤‬ ﺻﻔﺎﺕ ﺍﻷﻓﻌﺎﻝ ﻭﻃﺒﻴﻌﺘﻬﺎ ‪٢١٦ ............................................‬‬ ‫‪ ١٤٩‬ ﺃﻓﻌﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ ‪٢٦٨ ................................................................‬‬‫‪ ١٢٥‬ ﺍﻟﻔﺮﻕ ﺑﻴﻦ ﺻﻔﺎﺕ ﺍﻟﺬﺍﺕ ﻭﺻﻔﺎﺕ ﺍﻷﻓﻌﺎﻝ ‪٢١٨ ......‬‬ ‫‪573‬‬‫ﺍﻟﻔﻬﺮﺱ‬ ‫‪ ١٨١‬ ﻣﻌﻨﻰ ﺍﻟﻮﺣﻲ ‪٣١٧ .................................................................‬‬‫‪ ١٥٠‬ ﺗﻨﺰﻳﻪ ﺍﷲ ﻋﻦ ﻓﻌﻞ ﻣﻌﺎﺻﻲ ﺍﻟﻌﺒﺎﺩ ‪٢٦٩ ............................‬‬ ‫‪ ١٨٢‬ ﺃﻧﻮﺍﻉ ﺍﻟﻮﺣﻲ ‪٣١٨ .................................................................‬‬‫ﻭﺍﺻﻄﻼﺣﺎ ‪٢٧٢ .............................................‬‬ ‫‬‫‪ ١٥١‬ ﺍﻟﺘﻜﻠﻴﻒ ﻟﻐﺔ‬ ‫‪ ١٨٣‬ ﻋﺒﺎﺩﺓ ﺍﻟﺮﺳﻮﻝ ﻗﺒﻞ ﺍﻟﺒﻌﺜﺔ ‪٣٢٠ ..........................................‬‬‫‪ ١٥٢‬ ﺃﻗﺴﺎﻡ ﺍﻟﺘﻜﻠﻴﻒ ‪٢٧٣ ...............................................................‬‬ ‫‪ ١٨٤‬ ﺩﻻﺋﻞ ﺍﻟﻨﺒﻮﺓ ‪٣٢٢ .....................................................................‬‬‫‪ ١٥٣‬ ﺷﺮﻭﻁ ﺍﻟﺘﻜﻠﻴﻒ ‪٢٧٥ .............................................................‬‬ ‫ﻭﺍﺻﻄﻼﺣﺎ ‪٣٢٣ ...........................................‬‬ ‫‬‫‪ ١٨٥‬ ﺍﻟﻤﻌﺠﺰﺓ ﻟﻐﺔ‬‫‪ ١٥٤‬ ﺍﻟﺘﻜﻠﻴﻒ ﺑﻴﻦ ﺍﻟﻌﻘﻞ ﻭﺍﻟﺤﺠﺔ ‪٢٧٧ ..................................‬‬ ‫‪ ١٨٦‬ ﻣﻦ ﺍﻟﻤﻌﺠﺰﺍﺕ ﺍﻟﻨﺒﻮﻳﺔ ‪٣٢٣ ................................................‬‬‫‪ ١٥٥‬ ﺗﻜﻠﻴﻒ ﻣﺎ ﻻ ﻳﻄﺎﻕ ‪٢٧٩ ........................................................‬‬ ‫‪ ١٨٧‬ ﻣﻌﺠﺰﺓ ﺍﻟﻘﺮﺁﻥ ‪٣٢٤ ................................................................‬‬‫‪ ١٥٦‬ ﺣﺪ ﺍﻟﻔﻌﻞ ﺍﻹﻧﺴﺎﻧﻲ ‪٢٨١ ......................................................‬‬ ‫‪ ١٨٨‬ ﺍﻟﻤﻔﺎﺿﻠﺔ ﺑﻴﻦ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﻤﻼﺋﻜﺔ ‪٣٢٧ .........................‬‬‫‪ ١٥٧‬ ﺃﻗﺴﺎﻡ ﺍﻟﻔﻌﻞ ﺍﻹﻧﺴﺎﻧﻲ ‪٢٨٢ .................................................‬‬ ‫‪ ١٨٩‬ ﺍﻹﻳﻤﺎﻥ ﺑﺎﻟﻜﺘﺐ ﺍﻟﺴﻤﺎﻭﻳﺔ ‪٣٣٠ ........................................‬‬‫‪ ١٥٨‬ ﺍﻻﺗﺠﺎﻫﺎﺕ ﺍﻟﺒﺎﺣﺜﺔ ﻓﻲ ﺍﻟﻔﻌﻞ ﺍﻹﻧﺴﺎﻧﻲ ‪٢٨٢ ............‬‬ ‫‪ ١٩٠‬ ﻋﺪﺩ ﺍﻟﻜﺘﺐ ﺍﻟﺴﻤﺎﻭﻳﺔ ‪٣٣١ ...................................................‬‬‫‪ ١٥٩‬ ﺃﻓﻌﺎﻝ ﺍﻟﻌﺒﺎﺩ ﻣﺨﻠﻮﻗﺔ ﷲ ﺗﻌﺎﻟﻰ ‪٢٨٧ ................................‬‬ ‫‪ ١٦٠‬ ﺃﺩﻟﺔ ﺧﻠﻖ ﺃﻓﻌﺎﻝ ﺍﻟﻌﺒﺎﺩ ‪٢٩١ ...................................................‬‬ ‫ا ‪6‬ب ا ?دس‬ ‫‪ ١٦١‬ ﺍﻹﺭﺍﺩﺓ ﻭﺍﻻﺧﺘﻴﺎﺭ ‪٢٩٤ .............................................................‬‬ ‫أ< ا  وا ‪8‬‬ ‫ﻭﺍﺻﻄﻼﺣﺎ ‪٢٩٥ .........................................‬‬ ‫‬‫‪ ١٦٢‬ ﺍﻻﺳﺘﻄﺎﻋﺔ ﻟﻐﺔ‬ ‫ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ‪ :‬ﺣﺪﻭﺩ ﺍﻟﻮﻋﺪ ﻭﺍﻟﻮﻋﻴﺪ ‪٣٣٥ .............................‬‬ ‫‪ ١٦٣‬ ﺃﻗﺴﺎﻡ ﺍﻻﺳﺘﻄﺎﻋﺔ ‪٢٩٦ ............................................................‬‬ ‫‪ ١٩١‬ ﺍﻟﻮﻋﺪ ﻭﺍﻟﻮﻋﻴﺪ ﻣﻦ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ‪٣٣٥ ...........................‬‬ ‫‪ ١٦٤‬ ﺍﻻﺳﺘﻄﺎﻋﺔ ﻣﻊ ﺍﻟﻔﻌﻞ ‪٢٩٧ ....................................................‬‬ ‫ﻭﺍﺻﻄﻼﺣﺎ ‪٣٣٦ ..............................‬‬ ‫‬‫‪ ١٩٢‬ ﺍﻟﻮﻋﺪ ﻭﺍﻟﻮﻋﻴﺪ ﻟﻐﺔ‬ ‫‪ ١٦٥‬ ﺍﻟﻔﻌﻞ ﻣﻜﺘﺴﺐ ﺑﺎﻟﻘﺪﺭﺓ ﺍﻟﺤﺎﺩﺛﺔ ‪٣٠٠ .............................‬‬ ‫‪ ١٩٣‬ ﺃﺩﻟﺔ ﺍﻟﻮﻋﺪ ﻭﺍﻟﻮﻋﻴﺪ ‪٣٣٧ ....................................................‬‬ ‫‪ ١٩٤‬ ﺗﻌﺮﻳﻒ ﺍﻟﺬﻧﻮﺏ ‪٣٣٨ .........................................................‬‬‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻧﻲ‪ :‬ﻣﻈﺎﻫﺮ ﺍﻟﻌﺪﻝ ﺍﻹﻟﻬﻲ ‪٣٠٤ .........................‬‬ ‫‪ ١٩٥‬ ﺃﺳﺒﺎﺏ ﺍﻟﺬﻧﻮﺏ ‪٣٣٩ .............................................................‬‬‫‪ ١٦٦‬ ﺇﺳﺒﺎﻍ ﺍﻟﻨﻌﻢ ‪٣٠٤ .......................................................................‬‬ ‫‪ ١٩٦‬ ﺃﻗﺴﺎﻡ ﺍﻟﺬﻧﻮﺏ ‪٣٤٠ ................................................................‬‬‫‪ ١٦٧‬ ﺍﻟﻨﺼﺮ ‪٣٠٤ ...................................................................................‬‬ ‫‪ ١٩٧‬ ﺃﺳﻤﺎﺀ ﺍﻟﺬﻧﻮﺏ ‪٣٤١ .................................................................‬‬‫‪ ١٦٨‬ ﺍﻟﺘﻮﻓﻴﻖ ‪٣٠٤ ..............................................................................‬‬ ‫‪ ١٩٨‬ ﺃﻧﻮﺍﻉ ﺍﻟﺬﻧﻮﺏ ‪٣٤٥ ..................................................................‬‬‫‪ ١٦٩‬ ﺍﻟﻬﺪﻯ ‪٣٠٥ .................................................................................‬‬ ‫ﻭﺍﺻﻄﻼﺣﺎ ‪٣٤٦ ..................................................‬‬ ‫‬‫‪ ١٩٩‬ ﺍﻟﺘﻮﺑﺔ ﻟﻐﺔ‬‫‪ ١٧٠‬ ﺍﻟﻌﻘﻞ ‪٣٠٦ ...................................................................................‬‬ ‫‪ ٢٠٠‬ ﺍﻟﺘﺎﺋﺐ ‪٣٤٨ .................................................................................‬‬‫‪ ١٧١‬ ﺇﺭﺳﺎﻝ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺮﺳﻞ ‪٣٠٧ ...............................................‬‬ ‫‪ ٢٠١‬ ﻭﺟﻮﺏ ﺍﻹﺳﺮﺍﻉ ﺑﺎﻟﺘﻮﺑﺔ ‪٣٥٠ ...........................................‬‬‫‪ ١٧٢‬ ﺍﻹﻳﻤﺎﻥ ﺑﺎﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺮﺳﻞ ‪٣٠٧ ..........................................‬‬ ‫‪ ٢٠٢‬ ﺷﺮﻭﻁ ﺍﻟﺘﻮﺑﺔ ‪٣٥١ .....................................................................‬‬‫ﻭﺍﺻﻄﻼﺣﺎ ‪٣٠٨ ...............................................‬‬ ‫‬‫‪ ١٧٣‬ ﺍﻟﻨﺒﻲ ﻟﻐﺔ‬ ‫‪ ٢٠٣‬ ﻗﺒﻮﻝ ﺍﻟﺘﻮﺑﺔ ‪٣٥٣ ...................................................................‬‬‫ﻭﺍﺻﻄﻼﺣﺎ ‪٣١٠ ..............................................‬‬ ‫‬‫‪ ١٧٤‬ ﺍﻟﺮﺳﻮﻝ ﻟﻐﺔ‬ ‫ﻭﺍﺻﻄﻼﺣﺎ ‪٣٥٤ ............................................‬‬ ‫‬‫‪ ٢٠٤‬ ﺍﻟﻤﻐﻔﺮﺓ ﻟﻐﺔ‬‫‪ ١٧٥‬ ﺍﻟﻨﺒﻮﺓ ﺑﻴﻦ ﺍﻟﻜﺴﺐ ﻭﺍﻻﺻﻄﻔﺎﺀ ‪٣١١ ................................‬‬ ‫‪ ٢٠٥‬ ﺃﺩﻟﺔ ﺍﻟﻤﻐﻔﺮﺓ ‪٣٥٥ ....................................................................‬‬‫‪ ١٧٦‬ ﺻﻔﺎﺕ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺮﺳﻞ ‪٣١١ ...............................................‬‬ ‫‪ ٢٠٦‬ ﺃﺳﺒﺎﺏ ﺍﻟﻌﻔﻮ ﻭﺍﻟﻤﻐﻔﺮﺓ ‪٣٥٦ .............................................‬‬‫‪ ١٧٧‬ ﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﻌﺼﻤﺔ ‪٣١٣ ............................................................‬‬ ‫‪ ٢٠٧‬ ﻣﺎ ﻳﻐﻔﺮ ﺑﺪﻭﻥ ﺗﻮﺑﺔ ‪٣٥٦ .......................................................‬‬‫‪ ١٧٨‬ ﻭﺟﻮﺏ ﺍﻟﺘﺼﺪﻳﻖ ﺑﻤﺤﻤﺪ ﮊ ‪٣١٥ .................................‬‬ ‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ‪٣٥٨ ..............................................‬‬‫‪ ١٧٩‬ ﺃﺭﺳﻞ ﻣﺤﻤﺪ ﮊ ﻟﻸﻣﺔ ﻛﺎﻓﺔ ‪٣١٦ .....................................‬‬ ‫‪ ٢٠٨‬ ﺍﻹﻳﻤﺎﻥ ﺑﺎﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻣﻦ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ‪٣٥٨ .............‬‬‫‪ ١٨٠‬ ﺍﻟﻤﺮﺍﺩ ﺑﺎﻷﻣﺔ ‪٣١٦ ..................................................................‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪574‬‬ ‫‪ ٢٣٧‬ ﺍﻟﻔﺮﻕ ﺑﻴﻦ ﺍﻹﻳﻤﺎﻥ ﻭﺍﻹﺳﻼﻡ ‪٣٩٨ .................................‬‬‫ﻭﺍﺻﻄﻼﺣﺎ ‪٣٥٩ .................................................‬‬ ‫‬‫‪ ٢٠٩‬ ﺍﻟﺒﻌﺚ ﻟﻐﺔ‬ ‫‪ ٢٣٨‬ ﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﻤﺴﻠﻢ ‪٤٠١ ...............................................................‬‬‫‪ ٢١٠‬ ﺍﻟﺤﻴﺎﺓ ﻭﺍﻟﻤﻮﺕ ‪٣٥٩ ..............................................................‬‬ ‫‪ ٢٣٩‬ ﺍﻹﻳﻤﺎﻥ‪ :‬ﻗﻮﻝ ﻭﻋﻤﻞ ﻭﻧ ‪‬ﻴﺔ ‪٤٠٢ ..........................................‬‬‫‪ ٢١١‬ ﺍﻷﺩﻟﺔ ﻋﻠﻰ ﺍﻟﺒﻌﺚ ‪٣٦٠ .........................................................‬‬ ‫‪ ٢٤٠‬ ﻣﻘﺎﻣﺎﺕ ﺍﻹﻳﻤﺎﻥ ‪٤٠٢ ................................................................‬‬‫‪ ٢١٢‬ ﺳﺆﺍﻝ ﻣﻨﻜﺮ ﻭﻧﻜﻴﺮ ‪٣٦١ .........................................................‬‬ ‫ﺍﻟﻔ ﺮﻕ ﺣﻮﻝ ﺍﻟﻌﻤﻞ ‪٤٠٧ ......................................‬‬‫‪ ٢٤١‬ ﺍﺧﺘﻼﻑ ‬‫‪ ٢١٣‬ ﻋﺬﺍﺏ ﺍﻟﻘﺒﺮ ﻭﺃﺩﻟﺘﻪ ‪٣٦١ ........................................................‬‬ ‫‪ ٢٤٢‬ ﺩﺭﺟﺎﺕ ﺍﻹﻳﻤﺎﻥ ‪٤٠٨ ............................................................‬‬‫ﺍﻟﻤﻌ ‪‬ﺬﺏ ﻓﻲ ﺍﻟﻘﺒﺮ ﺍﻟﺠﺴﺪ ﺃﻡ ﺍﻟﺮﻭﺡ؟ ‪٣٦٦ .................‬‬‫‪ ٢١٤‬ ‬ ‫‪ ٢٤٣‬ ﺍﻹﻳﻤﺎﻥ ﺍﻟﺤﻘﻴﻘﻲ ﺳﺮ ﺍﷲ ﺗﻌﺎﻟﻰ ‪٤١٠ ..............................‬‬‫‪ ٢١٥‬ ﻋﺠﺐ ﺍﻟﺬﻧﺐ ‪٣٦٦ ...................................................................‬‬ ‫‪ ٢٤٤‬ ﺯﻳﺎﺩﺓ ﺍﻹﻳﻤﺎﻥ ﻭﻧﻘﺼﺎﻧﻪ ‪٤١١ ..................................................‬‬‫‪ ٢١٦‬ ﺍﻟﺒﺮﺯﺥ ‪٣٦٧ ...............................................................................‬‬ ‫‪ ٢٤٥‬ ﺣﻜﻢ ﺍﻟﻤﺆﻣﻦ ‪٤١٤ ....................................................................‬‬‫‪ ٢١٧‬ ﻣﻦ ﻋﻼﻣﺎﺕ ﺍﻟﺴﺎﻋﺔ ‪٣٦٨ .....................................................‬‬ ‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺍﻟﻜﺎﻓﺮ ﺍﻟﻤﺸﺮﻙ ﻭﺣﻜﻤﻪ ‪٤١٦ .......................‬‬‫‪ ٢١٨‬ ﺍﻟﺒﻌﺚ ﻟﻸﺟﺴﺎﺩ ﻭﺍﻷﺭﻭﺍﺡ ‪٣٧٠ ........................................‬‬ ‫ﻭﺍﺻﻄﻼﺣﺎ ‪٤١٦ ...................................................‬‬ ‫‪ ٢٤٦‬ ﺍﻟﻜﻔﺮ ﻟﻐﺔ‬‫‪ ٢١٩‬ ﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﺤﺴﺎﺏ ‪٣٧١ ...........................................................‬‬ ‫‬ ‫‪ ٢٤٧‬ ﺃﺭﻛﺎﻥ ﺍﻟﻜﻔﺮ ‪٤١٧ ..................................................................‬‬‫ﻭﺍﺻﻄﻼﺣﺎ ‪٣٧٢ .............................................‬‬ ‫‬‫‪ ٢٢٠‬ ﺍﻟﺸﻔﺎﻋﺔ ﻟﻐﺔ‬ ‫‪ ٢٤٨‬ ﻗﻮﺍﻋﺪ ﺍﻟﻜﻔﺮ ‪٤١٨ ...................................................................‬‬‫‪ ٢٢١‬ ﺍﻟﺸﻔﺎﻋﺔ ﺣﻖ ‪٣٧٤ ...................................................................‬‬ ‫‪ ٢٤٩‬ ﺃﻧﻮﺍﻉ ﺍﻟﻜﻔﺮ ‪٤١٨ .......................................................................‬‬‫‪ ٢٢٢‬ ﺃﻧﻮﺍﻉ ﺍﻟﺸﻔﺎﻋﺔ ‪٣٧٥ ..................................................................‬‬ ‫‪ ٢٥٠‬ ﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﻜﺎﻓﺮ ‪٤٢٠ ....................................................................‬‬‫‪ ٢٢٣‬ ﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﻜﺘﺎﺏ ‪٣٧٦ ...........................................................‬‬ ‫ﻭﺍﺻﻄﻼﺣﺎ ‪٤٢١ ..................................................‬‬ ‫‪ ٢٥١‬ ﺍﻟﺸﺮﻙ ﻟﻐﺔ‬‫‪ ٢٢٤‬ ﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﻤﻴﺰﺍﻥ ‪٣٧٧ ............................................................‬‬ ‫‬ ‫‪ ٢٥٢‬ ﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﻤﺸﺮﻙ ‪٤٢٢ ...........................................................‬‬‫‪ ٢٢٥‬ ﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﺼﺮﺍﻁ ‪٣٨٠ .............................................................‬‬ ‫‪ ٢٥٣‬ ﺃﻧﻮﺍﻉ ﺍﻟﺸﺮﻙ ‪٤٢٤ .....................................................................‬‬‫‪ ٢٢٦‬ ﺍﻟﺤﻮﺽ ﺍﻟﻤﻮﺭﻭﺩ ‪٣٨٢ ..........................................................‬‬ ‫‪ ٢٥٤‬ ﻛﺒﺎﺋﺮ ﺍﻟﺸﺮﻙ ‪٤٢٥ ......................................................................‬‬‫ﻭﺍﺻﻄﻼﺣﺎ ‪٣٨٢ ...................................‬‬ ‫‬‫‪ ٢٢٧‬ ﺍﻟﺠﻨﺔ ﻭﺍﻟﻨﺎﺭ ﻟﻐ ﺔ‬ ‫‪ ٢٥٥‬ ﺣﻜﻢ ﺍﻟﻤﺸﺮﻙ ‪٤٢٦ ..................................................................‬‬‫‪ ٢٢٨‬ ﺍﻹﻳﻤﺎﻥ ﺑﺎﻟﺠﻨﺔ ﻭﺍﻟﻨﺎﺭ ‪٣٨٣ ................................................‬‬ ‫‪ ٢٢٩‬ ﺧﻠﻖ ﺍﻟﺠﻨﺔ ﻭﺍﻟﻨﺎﺭ ‪٣٨٤ .........................................................‬‬ ‫ا ‪6‬ب ا ‪!K‬‬‫‪ ٢٣٠‬ ﺧﻠﻮﺩ ﺍﻟﺠﻨﺔ ﻭﺍﻟﻨﺎﺭ ‪٣٨٦ ........................................................‬‬ ‫أ< ا '‪ 8  4‬ا '‪4‬ ‪ 8F‬وأ<‬‫‪ ٢٣١‬ ﺍﻟﻤﺮﺍﺩ ﻣﻦ ﺍﻟﻮﺭﻭﺩ ﻋﻠﻰ ﺍﻟﻨﺎﺭ ‪٣٨٦ ...................................‬‬ ‫ﻻ !‪ 8  4‬ا '‪8F 4‬‬ ‫ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ‪ :‬ﺃﺻﻞ ﺍﻟﻤﻨﺰﻟﺔ ﺑﻴﻦ ﺍﻟﻤﻨﺰﻟﺘﻴﻦ ‪٤٣١ ................‬‬‫ا ‪6‬ب ا ?‪R‬‬ ‫‪ ٢٥٦‬ ﺍﻟﻌﻼﻗﺔ ﺑﻴﻦ ﺍﻷﺻﻠﻴﻦ ‪٤٣١ ...................................................‬‬‫أ< اﻷ'ء واﻷ‪D3‬م‬ ‫‪ ٢٥٧‬ ﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﻤﻨﺰﻟﺔ ﺑﻴﻦ ﺍﻟﻤﻨﺰﻟﺘﻴﻦ ‪٤٣٢ ................................‬‬‫ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ‪ :‬ﺍﻟﻤﺆﻣﻦ ﻭﺣﻜﻤﻪ ‪٣٩١ ......................................‬‬ ‫‪ ٢٥٨‬ ﺃﺩﻟﺔ ﺍﻟﻤﻨﺰﻟﺔ ﺑﻴﻦ ﺍﻟﻤﻨﺰﻟﺘﻴﻦ ‪٤٣٢ .......................................‬‬‫‪ ٢٣٢‬ ﺍﻷﺳﻤﺎﺀ ﻭﺍﻷﺣﻜﺎﻡ ﻣﻦ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ‪٣٩١ ..................‬‬ ‫‪ ٢٥٩‬ ﺍﻟﻤﻨﺎﺯﻝ ﺍﻟﺜﻼﺛﺔ ‪٤٣٣ ...............................................................‬‬‫‪ ٢٣٣‬ ﺍﻟﻤﺮﺍﺩ ﺑﺎﻷﺳﻤﺎﺀ ﻭﺍﻷﺣﻜﺎﻡ ‪٣٩٢ ......................................‬‬ ‫ﻭﺍﺻﻄﻼﺣﺎ ‪٤٣٦ .................................................‬‬ ‫‬‫‪ ٢٦٠‬ ﺍﻟﻨﻔﺎﻕ ﻟﻐﺔ‬‫ﻭﺍﺻﻄﻼﺣﺎ ‪٣٩٤ .............................................‬‬ ‫‬‫‪ ٢٣٤‬ ﺍﻹﻳﻤﺎﻥ ﻟﻐﺔ‬ ‫‪ ٢٦١‬ ﺃﻧﻮﺍﻉ ﺍﻟﻨﻔﺎﻕ ‪٤٣٧ ......................................................................‬‬‫‪ ٢٣٥‬ ﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﻤﺆﻣﻦ ‪٣٩٥ .............................................................‬‬ ‫‪ ٢٦٢‬ ﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﻤﻨﺎﻓﻖ ‪٤٣٨ ..............................................................‬‬‫ﻭﺍﺻﻄﻼﺣﺎ ‪٣٩٦ ............................................‬‬ ‫‬‫‪ ٢٣٦‬ ﺍﻹﺳﻼﻡ ﻟﻐﺔ‬ ‫‪575‬‬‫ﺍﻟﻔﻬﺮﺱ‬ ‫ا ‪6‬ب ا ‪RF‬‬‫‪ ٢٦٣‬ ﺍﻷﺩﻟﺔ ﻋﻠﻰ ﺍﻟﻨﻔﺎﻕ ‪٤٣٨ ........................................................‬‬ ‫أ< اﻷ!*  ')*وف وا ‪  A4‬ا '‪*D4‬‬‫‪ ٢٦٤‬ ﻧﻘﺪ ﺍﻻﺗﺠﺎﻫﺎﺕ ﺍﻟﻤﺨﺎﻟﻔﺔ ﻓﻲ ﺍﻟﻨﻔﺎﻕ ‪٤٤٠ ...................‬‬ ‫ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ‪ :‬ﺣﺪﻭﺩ ﺍﻷﻣﺮ ﺑﺎﻟﻤﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ‬‫‪ ٢٦٥‬ ﺣﻜﻢ ﺍﻟﻨﻔﺎﻕ ‪٤٤١ ....................................................................‬‬ ‫ﺍﻟﻤﻨﻜﺮ ‪٤٨٥ ...............................................................................................‬‬‫‪ ٢٦٦‬ ﻣﻌﺎﻣﻠﺔ ﺍﻟﻤﻨﺎﻓﻘﻴﻦ ‪٤٤٢ ............................................................‬‬ ‫‪ ٢٩٣‬ ﺍﻷﻣﺮ ﺑﺎﻟﻤﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﻤﻨﻜﺮ‬‫ﻭﺍﺻﻄﻼﺣﺎ ‪٤٤٣ ................................................‬‬ ‫‬‫‪ ٢٦٧‬ ﺍﻟﻔﺴﻖ ﻟﻐﺔ‬ ‫ﻣﻦ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ‪٤٨٥ ............................................................‬‬‫‪ ٢٦٨‬ ﺃﻧﻮﺍﻉ ﺍﻟﻔﺴﻖ ‪٤٤٣ .....................................................................‬‬ ‫ﻭﺍﺻﻄﻼﺣﺎ ‪٤٨٦ ..........................................‬‬ ‫‬‫‪ ٢٩٤‬ ﺍﻟﻤﻌﺮﻭﻑ ﻟﻐﺔ‬‫‪ ٢٦٩‬ ﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﻔﺎﺳﻖ ‪٤٤٤ ................................................................‬‬ ‫ﻭﺍﺻﻄﻼﺣﺎ ‪٤٨٧ ..............................................‬‬ ‫‬‫‪ ٢٩٥‬ ﺍﻟﻤﻨﻜﺮ ﻟﻐﺔ‬‫‪ ٢٧٠‬ ﻧﻘﺪ ﺍﻻﺗﺠﺎﻫﺎﺕ ﺍﻟﻤﺨﺎﻟﻔﺔ ﻓﻲ ﺍﻟﻔﺴﻖ ‪٤٤٥ ...................‬‬ ‫‪ ٢٩٦‬ ﺍﻟﻤﻘﺼﻮﺩ ﺑﺎﻷﻣﺮ ﺑﺎﻟﻤﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ‬‫‪ ٢٧١‬ ﺣﻜﻢ ﺍﻟﻔﺴﻖ ‪٤٤٦ ..................................................................‬‬ ‫ﻋﻦ ﺍﻟﻤﻨﻜﺮ ‪٤٨٧ .......................................................................‬‬ ‫‪ ٢٧٢‬ ﻣﺮﺗﻜﺐ ﺍﻟﻜﺒﻴﺮﺓ ‪٤٤٧ ..............................................................‬‬ ‫‪ ٢٩٧‬ ﺍﻷﺩﻟﺔ ﻋﻠﻰ ﺍﻷﻣﺮ ﺑﺎﻟﻤﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ‬ ‫‪ ٢٧٣‬ ﺃﻧﻮﺍﻉ ﺍﻟﻜﺒﺎﺋﺮ ‪٤٤٩ ...................................................................‬‬ ‫ﻋﻦ ﺍﻟﻤﻨﻜﺮ ‪٤٨٨ .......................................................................‬‬ ‫‪ ٢٧٤‬ ﺣﻜﻢ ﻣﺮﺗﻜﺐ ﺍﻟﻜﺒﻴﺮﺓ ‪٤٥٠ .................................................‬‬ ‫‪ ٢٩٨‬ ﻓﻀﺎﺋﻞ ﺍﻷﻣﺮ ﺑﺎﻟﻤﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﻤﻨﻜﺮ ‪٤٩٠ ..‬‬ ‫‪ ٢٧٥‬ ﻧﻘﺪ ﺍﻻﺗﺠﺎﻫﺎﺕ ﺍﻟﻤﺨﺎﻟﻔﺔ ﻓﻲ ﻣﺮﺗﻜﺐ ﺍﻟﻜﺒﻴﺮﺓ ‪٤٥١ ........‬‬ ‫‪ ٢٩٩‬ ﺃﻭﺟﻪ ﺑﻐﺾ ﺍﻟﻤﻌﺮﻭﻑ ‪٤٩١ ..................................................‬‬ ‫‪ ٣٠٠‬ ﺣﻜﻢ ﺣﺐ ﺃﻭ ﺑﻐﺾ ﺍﻟﻤﻌﺮﻭﻑ ‪٤٩٢ ...............................‬‬‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﻞ ﻻ ﻣﻨﺰﻟﺔ ﺑﻴﻦ ﺍﻟﻤﻨﺰﻟﺘﻴﻦ ‪٤٥٣ ............‬‬ ‫‪ ٣٠١‬ ﻭﺟﻮﺏ ﺇﻧﻜﺎﺭ ﺍﻟﻤﻨﻜﺮ ‪٤٩٢ ...................................................‬‬‫‪ ٢٧٦‬ ﻻ ﻣﻨﺰﻟﺔ ﺑﻴﻦ ﺍﻟﻤﻨﺰﻟﺘﻴﻦ ‪٤٥٣ ..............................................‬‬ ‫‪ ٣٠٢‬ ﻣﺮﺍﺗﺐ ﺗﻐﻴﻴﺮ ﺍﻟﻤﻨﻜﺮ ‪٤٩٣ ....................................................‬‬‫ﻭﺍﺻﻄﻼﺣﺎ ‪٤٥٧ ............................................‬‬ ‫‬‫‪ ٢٧٧‬ ﺍﻹﺻﺮﺍﺭ ﻟﻐﺔ‬ ‫‪ ٣٠٣‬ ﺿﻮﺍﺑﻂ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﻤﻨﻜﺮ ‪٤٩٣ .......................................‬‬‫ﺍﻟﻤﺼﺮ ﻭﺍﻟﻤﺘﻤﺎﺩﻱ ‪٤٥٩ ................................‬‬ ‫‪ ٢٧٨‬ ﺍﻟﻔﺮﻕ ﺑﻴﻦ ‬ ‫‪ ٣٠٤‬ ﺷﺮﻭﻁ ﺍﻵﻣﺮ ﺑﺎﻟﻤﻌﺮﻭﻑ ﻭﺍﻟﻨﺎﻫﻲ ﻋﻦ ﺍﻟﻤﻨﻜﺮ ‪٤٩٤‬‬‫‪ ٢٧٩‬ ﺗﺤﻮﻝ ﺍﻟﺼﻐﺎﺋﺮ ﺇﻟﻰ ﻛﺒﺎﺋﺮ ﺑﺎﻹﺻﺮﺍﺭ ‪٤٦١ ......................‬‬ ‫‪ ٣٠٥‬ ﺿﺮﻭﺏ ﺍﻷﻣﺮ ﺑﺎﻟﻤﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﻤﻨﻜﺮ ‪٤٩٥‬‬‫‪ ٢٨٠‬ ﻛﻴﻔﻴﺔ ﻋﻼﺝ ﺍﻹﺻﺮﺍﺭ ‪٤٦٣ ...................................................‬‬ ‫‪ ٢٨١‬ ﺣﻜﻢ ﺍﻹﺻﺮﺍﺭ ﻋﻠﻰ ﺍﻟﺼﻐﺎﺋﺮ ‪٤٦٣ ..................................‬‬ ‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺍﻹﻣﺎﻣﺔ ‪٤٩٩ ............................................................‬‬ ‫‪ ٢٨٢‬ ﺗﻜﻔﻴﺮ ﺍﻟﺴﻴﺌﺎﺕ ﺑﺎﺟﺘﻨﺎﺏ ﺍﻟﻜﺒﺎﺋﺮ ‪٤٦٥ ..........................‬‬ ‫ﻭﺍﺻﻄﻼﺣﺎ ‪٤٩٩ ...............................................‬‬ ‫‬‫‪ ٣٠٦‬ ﺍﻹﻣﺎﻣﺔ ﻟﻐﺔ‬ ‫ﻭﺍﺻﻄﻼﺣﺎ ‪٤٦٨ ....................‬‬ ‫‬‫‪ ٢٨٣‬ ﺍﻹﺣﺒﺎﻁ ﻭﺍﻹﺳﻘﺎﻁ ﻟﻐﺔ‬ ‫‪ ٣٠٧‬ ﺃﻫﻤﻴﺔ ﻋﻘﺪ ﺍﻹﻣﺎﻣﺔ ‪٥٠٠ ........................................................‬‬‫‪ ٢٨٤‬ ﺻﻮﺭ ﺍﻹﺣﺒﺎﻁ ‪٤٦٩ .................................................................‬‬ ‫‪ ٣٠٨‬ ﺍﻷﺩﻟﺔ ﻋﻠﻰ ﺍﻹﻣﺎﻣﺔ ‪٥٠٢ .......................................................‬‬‫‪ ٢٨٥‬ ﻣﺠﺎﺯﺍﺓ ﺍﻟﺒﺸﺮ ‪٤٧١ .................................................................‬‬ ‫‪ ٣٠٩‬ ﺍﻹﻣﺎﻣﺔ ﺑﺎﻻﺧﺘﻴﺎﺭ ‪٥٠٣ ............................................................‬‬‫‪ ٢٨٦‬ ﺍﻟﺜﻮﺍﺏ ﻭﺍﻟﻌﻘﺎﺏ ﺣﻖ ‪٤٧٢ ..................................................‬‬ ‫‪ ٣١٠‬ ﻭﺟﻮﺏ ﺍﻹﻣﺎﻣﺔ ‪٥٠٤ ................................................................‬‬‫‪........‬‬‫‪ ٢٨٧‬ ﺍﻟﺜﻮﺍﺏ ﻭﺍﻟﻌﻘﺎﺏ ﻏﻴﺮ ﻭﺍﺟﺒﻴﻦ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﻟﻰ‬ ‫‪ ٣١١‬ ﺷﺮﻭﻁ ﺍﻹﻣﺎﻡ ‪٥٠٥ ....................................................................‬‬‫‪٤٧٣‬‬ ‫‪ ٣١٢‬ ﺷﺮﻁ ﺍﻟﻘﺮﺷﻴﺔ ‪٥٠٧ ................................................................‬‬‫‪ ٢٨٨‬ ﺟﺰﺍﺀ ﺃﻫﻞ ﺍﻟﻔﺘﺮﺓ ‪٤٧٤ ............................................................‬‬ ‫‪ ٣١٣‬ ﺇﻣﺎﻣﺔ ﺍﻟﻤﻔﻀﻮﻝ ‪٥٠٨ ..............................................................‬‬‫‪ ٢٨٩‬ ﺟﺰﺍﺀ ﺃﻃﻔﺎﻝ ﺍﻟﻤﺆﻣﻨﻴﻦ ‪٤٧٥ .................................................‬‬ ‫‪ ٣١٤‬ ﺍﻟﺒﻴﻌﺔ ‪٥٠٩ ..................................................................................‬‬‫‪ ٢٩٠‬ ﺟﺰﺍﺀ ﺃﻃﻔﺎﻝ ﺍﻟﻤﻨﺎﻓﻘﻴﻦ ﻭﺍﻟﻤﺸﺮﻛﻴﻦ ‪٤٧٥ ........................‬‬ ‫‪ ٣١٥‬ ﺻﻴﻐﺔ ﺍﻟﺒﻴﻌﺔ ‪٥١٠ .....................................................................‬‬‫‪ ٢٩١‬ ﺟﺰﺍﺀ ﺃﺻﺤﺎﺏ ﺍﻷﻋﺮﺍﻑ ‪٤٧٧ .............................................‬‬ ‫‪ ٣١٦‬ ﺍﻟﺘﺴﻠﻴﻢ ‪٥١١ ................................................................................‬‬‫‪ ٢٩٢‬ ﺧﻠﻮﺩ ﺃﻫﻞ ﺍﻟﺪﺍﺭﻳﻦ ‪٤٧٨ .......................................................‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‬‫‪576‬‬ ‫‪ ٣٤٥‬ ﻭﻻﻳﺔ ﺍﻟﺒﻴﻀﺔ ‪٥٥١ .................................................................‬‬‫‪ ٣١٧‬ ﻭﺣﺪﺓ ﺍﻹﻣﺎﻣﺔ ‪٥١١ ....................................................................‬‬ ‫‪ ٣٤٦‬ ﺍﻟﻤﺴﻠﻢ ﺍﻟﻤﺘﻮﻟﻰ ‪٥٥١ ..............................................................‬‬‫‪ ٣١٨‬ ﺃﻗﺴﺎﻡ ﺍﻹﻣﺎﻣﺔ )ﻣﺴﺎﻟﻚ ﺍﻟﺪﻳﻦ( ‪٥١٣ ..............................‬‬ ‫‪ ٣٤٧‬ ﺍﻟﻤﺸﺎﻫﺪﺓ ﻓﻲ ﺍﻟﻮﻻﻳﺔ ﻭﺍﻟﺒﺮﺍﺀﺓ ‪٥٥٢ ................................‬‬‫‪ ٣١٩‬ ﺇﻣﺎﻣﺔ ﺍﻟﻈﻬﻮﺭ ‪٥١٤ .....................................................................‬‬ ‫‪ ٣٤٨‬ ﺍﻟﺴﺆﺍﻝ ﻓﻲ ﺍﻟﻮﻻﻳﺔ ﻭﺍﻟﺒﺮﺍﺀﺓ ‪٥٥٣ ..................................‬‬‫‪ ٣٢٠‬ ﺇﻣﺎﻣﺔ ﺍﻟﺪﻓﺎﻉ ‪٥١٥ .......................................................................‬‬ ‫‪ ٣٢١‬ ﺇﻣﺎﻣﺔ ﺍﻟﺸﺮﺍﺀ ‪٥١٧ ..................................................................‬‬ ‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺍﻟﺒﺮﺍﺀﺓ ‪٥٥٤ .............................................................‬‬ ‫‪ ٣٢٢‬ ﺇﻣﺎﻣﺔ ﺍﻟﻜﺘﻤﺎﻥ ‪٥١٩ ..................................................................‬‬ ‫ﻭﺍﺻﻄﻼﺣﺎ ‪٥٥٤ ................................................‬‬ ‫‬‫‪ ٣٤٩‬ ﺍﻟﺒﺮﺍﺀﺓ ﻟﻐﺔ‬ ‫‪ ٣٢٣‬ ﺍﻟﺨﺮﻭﺝ ﻋﻠﻰ ﺍﻟﺤﺎﻛﻢ ‪٥٢٠ .................................................‬‬ ‫‪ ٣٥٠‬ ﺃﺩﻟﺔ ﻭﺟﻮﺏ ﺍﻟﺒﺮﺍﺀﺓ ‪٥٥٥ .......................................................‬‬ ‫‪ ٣٢٤‬ ﻋﺰﻝ ﺍﻹﻣﺎﻡ ‪٥٢٣ .....................................................................‬‬ ‫‪ ٣٥١‬ ﺍﻟﻤﺴﻠﻢ ﺍﻟﻤﺘﺒﺮﺃ ﻣﻨﻪ ‪٥٥٦ ........................................................‬‬ ‫‪ ٣٢٥‬ ﺍﻟﺘﻘﻴﺔ ‪٥٢٦ ..................................................................................‬‬ ‫‪ ٣٥٢‬ ﺃﻗﺴﺎﻡ ﺍﻟﺒﺮﺍﺀﺓ ‪٥٥٧ ...................................................................‬‬ ‫‪ ٣٥٣‬ ﺑﺮﺍﺀﺓ ﺍﻟﺠﻤﻠﺔ ‪٥٥٨ ..............................................................‬‬ ‫ا ‪6‬ب ا )‪*Y‬‬ ‫‪ ٣٥٤‬ ﺑﺮﺍﺀﺓ ﺍﻟﺸﺮﻳﻄﺔ ‪٥٥٩ ..................................................................‬‬‫أ< ا ﻻ  وا ‪6‬*اءة‬ ‫‪ ٣٥٥‬ ﺑﺮﺍﺀﺓ ﺍﻷﺷﺨﺎﺹ ‪٥٥٩ ........................................................‬‬‫ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ‪ :‬ﺍﻟﻮﻻﻳﺔ ‪٥٣٣ ...........................................................‬‬ ‫‪ ٣٥٦‬ ﺑﺮﺍﺀﺓ ﺍﻟﺤﻘﻴﻘﺔ ‪٥٦١ .................................................................‬‬‫‪ ٣٢٦‬ ﺍﻟﻮﻻﻳﺔ ﻭﺍﻟﺒﺮﺍﺀﺓ ﻣﻦ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ‪٥٣٣ ........................‬‬ ‫‪ ٣٥٧‬ ﺑﺮﺍﺀﺓ ﺍﻟﺪﻳﻦ ‪٥٦٢ ...................................................................‬‬‫ﻭﺍﺻﻄﻼﺣﺎ ‪٥٣٧ .............................................‬‬ ‫‪ ٣٢٧‬ ﺍﻟﻮﻻﻳﺔ ﻟﻐﺔ‬ ‫‬ ‫‪ ٣٥٨‬ ﺑﺮﺍﺀﺓ ﺍﻟﺮﺃﻱ ‪٥٦٢ ..................................................................‬‬‫‪ ٣٢٨‬ ﺃﻭﺟﻪ ﺍﻟﻮﻻﻳﺔ ‪٥٣٨ ..................................................................‬‬ ‫‪ ٣٥٩‬ ﺑﺮﺍﺀﺓ ﺍﻟﺴﺮﻳﺮﺓ ‪٥٦٣ ..............................................................‬‬‫‪ ٣٢٩‬ ﺃﺩﻟﺔ ﻭﺟﻮﺏ ﺍﻟﻮﻻﻳﺔ ‪٥٣٨ ....................................................‬‬ ‫‪ ٣٦٠‬ ﺑﺮﺍﺀﺓ ﺍﷲ ﻣﻦ ﻋﺒﺎﺩﻩ ‪٥٦٣ ........................................................‬‬‫‪ ٣٣٠‬ ﻣﻌﺎﻧﻲ ﺍﻟﻮﻻﻳﺔ ‪٥٣٩ ...............................................................‬‬ ‫ﻳﺖ( ‪٥٦٣ .........................................‬‬ ‫‪ ٣٦١‬ ﺇﻋﻼﻥ ﺍﻟﺒﺮﺍﺀﺓ )ﺍﻟﺘ ‪‬ﺒ ﺮ ‬‫‪ ٣٣١‬ ﻣﻌﻨﻰ ﻭﻟﻲ ﺍﷲ ‪٥٤٠ .................................................................‬‬ ‫ﻭﺍﺻﻄﻼﺣﺎ ‪٥٦٤ ............................................‬‬ ‫‬‫‪ ٣٦٢‬ ﺍﻟﻮﻗﻮﻑ ﻟﻐﺔ‬‫‪ ٣٣٢‬ ﺣﻖ ﺍﻟﻮﻻﻳﺔ ﻭﺍﻟﺒﺮﺍﺀﺓ ‪٥٤١ .................................................‬‬ ‫‪ ٣٦٣‬ ﺍﻟﻮﻗﻮﻑ ﻋﻦ ﺇﻋﻼﻥ ﺍﻟﻮﻻﻳﺔ ﺃﻭ ﺍﻟﺒﺮﺍﺀﺓ ‪٥٦٥ ................‬‬‫‪ ٣٣٣‬ ﺃﻗﺴﺎﻡ ﺍﻟﻮﻻﻳﺔ ‪٥٤٢ ..............................................................‬‬ ‫‪ ٣٦٤‬ ﺃﺩﻟﺔ ﺍﻟﻮﻗﻮﻑ ‪٥٦٥ ...................................................................‬‬‫‪ ٣٣٤‬ ﻭﻻﻳﺔ ﺍﷲ ﻟﻌﺒﺎﺩﻩ ‪٥٤٢ ..........................................................‬‬ ‫‪ ٣٦٥‬ ﺃﻧﻮﺍﻉ ﺍﻟﻮﻗﻮﻑ ‪٥٦٦ ..................................................................‬‬‫‪ ٣٣٥‬ ﻭﻻﻳﺔ ﺍﻟﻌﺒﺎﺩ ﷲ ﺗﻌﺎﻟﻰ ‪٥٤٤ ...............................................‬‬ ‫‪ ٣٦٦‬ ﻭﻗﻮﻑ ﺍﻟﺪﻳﻦ ‪٥٦٧ ...................................................................‬‬‫‪ ٣٣٦‬ ﻭﻻﻳﺔ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪٥٤٤ ....................................................‬‬ ‫‪ ٣٦٧‬ ﻭﻗﻮﻑ ﺍﻟﺮﺃﻱ ‪٥٦٧ ..................................................................‬‬‫‪ ٣٣٧‬ ﻭﻻﻳﺔ ﺍﻟﺠﻤﻠﺔ ‪٥٤٥ ................................................................‬‬ ‫‪ ٣٦٨‬ ﻭﻗﻮﻑ ﺍﻹﺷﻜﺎﻝ ‪٥٦٨ .......................................................‬‬‫‪ ٣٣٨‬ ﺍﻟﻮﻻﻳﺔ ﻷﻭﻟﻴﺎﺀ ﺍﷲ ‪٥٤٦ .......................................................‬‬ ‫‪ ٣٦٩‬ ﻭﻗﻮﻑ ﺍﻟﺴﺆﺍﻝ ‪٥٦٨ ..............................................................‬‬‫‪ ٣٣٩‬ ﻭﻻﻳﺔ ﺍﻷﺷﺨﺎﺹ ‪٥٤٨ ..........................................................‬‬ ‫‪ ٣٧٠‬ ﻭﻗﻮﻑ ﺍﻟﺸﻚ ‪٥٦٩ .................................................................‬‬‫‪ ٣٤٠‬ ﻭﻻﻳﺔ ﺍﻟﺸﺮﻳﻄﺔ ‪٥٤٨ ................................................................‬‬ ‫✾ ✾ ✾‬‫‪ ٣٤١‬ ﻭﻻﻳﺔ ﺍﻟﺤﻘﻴﻘﺔ ‪٥٤٩ ................................................................‬‬ ‫‪ ٣٤٢‬ ﻭﻻﻳﺔ ﺍﻟﺪﻳﻦ ‪٥٥٠ ..................................................................‬‬ ‫‪ ٣٤٣‬ ﻭﻻﻳﺔ ﺍﻟﺮﺃﻱ ‪٥٥٠ ..................................................................‬‬ ‫‪ ٣٤٤‬ ﻭﻻﻳﺔ ﺍﻟﺴﺮﻳﺮﺓ ‪٥٥٠ ..............................................................‬‬